الآباء الحاذقون في العبادة جـ1

‫ﺑﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺁﻣﲔ‬

‫‪< <ì†èù]<l^窧<àÚ‬‬ ‫‪< <ð]…„ÃÖ]<ì‚éŠÖ]<†è<ífjÓÚ‬‬ ‫< <]‪< <á^膊Ö‬‬ ‫<‪Ý‚Ïi‬‬ ‫<‬

‫ﺗﻘﺪﱘ‬

‫‪@ñ…bjÈÛa@¿@æìÓ‡b§a@õbiŁa‬‬ ‫‪@Þëþa@õŒ¦a‬‬ ‫¾‪@ @wjåà@ÒÕc@‘íåïØíÝïÐ@Šb‬‬ ‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬ ‫‪١٧٢٢‬ﺵ – ‪٢٠٠٥‬ﻡ‬ ‫ﺗﻨﻘﻴﺢ ﻭﺗﻘﺪﱘ‬ ‫‪@ @úbnß@bjãþa@òÏbîã‬‬

‫_‪< <†Ú^ÃÖ]<á^膊Ö]<†è<‹éñ…æ<Ìω‬‬

‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ) ﺍﻵﺑﺎﺀ ﺍﳊﺎﺫﻗﻮﻥ ﰲ ﺍﻟﻌﺒـﺎﺩﺓ ( ﺍﳉـﺰﺀ ﺍﻷﻭﻝ‬ ‫ﺻﺪﺭ ﻋﻦ ﺩﻳﺮ ﺍﻟﺴﺮﻳﺎﻥ ﰲ ﻃﺒﻌﺘﻪ ﺍﻷﻭﱃ ﺳﻨﺔ ‪١٩٥١‬ﻡ ﺃﻱ ﻣﻨـﺬ‬ ‫‪ ٥٤‬ﺳﻨﺔ‪ ،‬ﻭﺻﺪﺭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺳﻨﺔ ‪١٩٧٢‬ﻡ‪ ،‬ﻭﻷﻧﻪ ﻛﺘـﺎﺏ‬ ‫ﻣﻔﻴﺪ ﻣﻦ ﻛﻨﻮﺯ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻭﻷﻧﻪ ﻣﻦ ﻧﺘﺎﺝ ﺧﱪﺓ ﺃﺏ ﻛﺒﲑ ﻣـﻦ‬ ‫ﺁﺑﺎﺀ ﺍﻟﺮﻫﺒﻨﺔ ﺍﻟﻌﻈﺎﻡ ﻫﻮ ﺍﻟﻘﺪﻳﺲ ﻣﺎﺭ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﺳﻘﻒ ﻣﻨﺒﺞ‬ ‫ﻭﻣﻦ ﻣﺸﺎﻫﲑ ﺁﺑﺎﺀ ﺍﻟﺴﺮﻳﺎﻥ‪ ،‬ﻧﻘﻮﻡ ﺍﻵﻥ ﺑﺈﻋﺎﺩﺓ ﻃﺒﻌﻪ ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻟﺜـﺔ‬ ‫ﻟﻔﺎﺋﺪﺓ ﺃﺑﻨﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ‪.‬‬ ‫ﲢﺪﺙ ﻓﻴﻪ ﺍﻟﻜﺎﺗﺐ ﻋﻦ ﻓﻀﺎﺋﻞ ﻫﺎﻣﺔ ﳚﺐ ﺍﻗﺘﻨﺎﺅﻫﺎ ﻣﺜﻞ ﺍﻹﳝﺎﻥ‬ ‫ﻭﺍﻟﺒﺴﺎﻃﺔ ﻭﳐﺎﻓﺔ ﺍﷲ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﻗﻤﻊ ﺍﳉﺴﺪ ﻭﻏﲑﻫـﺎ‪،‬‬ ‫ﻗﺪﻣﻬﺎ ﰲ ﻋﺪﺓ ﻣﻴﺎﻣﺮ‪.‬‬ ‫ﻧﻘﺪﻡ ﻟﻚ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻌﺰﻳﺰ ﻫﺬﻩ ﺍﻟﻮﺟﺒﺔ ﺍﻟﺪﲰﺔ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ‬ ‫ﺍﻟﺮﻭﺣﻴﺔ ﻟﺘﺸﺒﻊ ﻭﺗﺮﺗﻮﻱ ﻣﻦ ﺩﺳﻢ ﺧﱪﺓ ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﻜﺒﺎﺭ ﺍﻟـﺬﻳﻦ‬ ‫ﺍﻗﺘﻨﻮﺍ ﻫﺬﻩ ﺍﻟﻔﻀﺎﺋﻞ ﻭﻋﺎﺷﻮﻫﺎ ﻭﻛﺘﺒﻮﺍ ﻟﻨﺎ ﻋﻨـﻬﺎ ﻟﻨﻘـﺘﲏ ﻫـﺬﻩ‬ ‫ﺍﻟﻔﻀﺎﺋﻞ ﻭﻧﺴﲑ ﰲ ﺇﺛﺮ ﻫﺬﺍ ﺍﻟﻘﻄﻴﻊ ﺍﳌﻘﺪﺱ ﻭﻳﻜﻮﻥ ﻟﻨـﺎ ﻣﻌﻬـﻢ‬ ‫ﻧﺼﻴﺐ ﰲ ﻣﻠﻜﻮﺕ ﺭﺑﻨﺎ‪.‬‬ ‫}‪{ ٧‬‬

‫ﺑﺸﻔﺎﻋﺔ ﺃﻣﻨﺎ ﺍﻟﻌﺬﺭﺍﺀ ﺍﻟﻘﺪﻳﺴﺔ ﻣﺮﱘ ﻭﺻﻠﻮﺍﺕ ﺍﻟﻘﺪﻳﺲ ﻣﺎﺭ‬ ‫ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﺘﺄﻣﻼﺕ ﺍﻟﻌﻤﻴﻘﺔ‪ ،‬ﻭﺑﺼﻠﻮﺍﺕ ﺃﺑﻴﻨﺎ‬ ‫ﺍﳌﻜﺮﻡ ﺃﺏ ﻭﻣﻌﻠﻢ ﺭﻫﺒﺎﻥ ﻫﺬﺍ ﺍﳉﻴﻞ ﺍﻟﺒﺎﺑﺎ ﺍﻷﻧﺒﺎ ﺷﻨﻮﺩﻩ ﺍﻟﺜﺎﻟﺚ‪.‬‬ ‫ﻭﻹﳍﻨﺎ ﺍ‪‬ﺪ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‪،،‬‬ ‫‪@ @úbnß@bjãþa‬‬ ‫א‬

‫‪ ١١‬ﺳﺒﺘﻤﱪ ‪٢٠٠٥‬‬ ‫ﺃﻭﻝ ﺗﻮﺕ ‪١٧٢٢‬‬

‫رأس اﻟﺴﻨﺔ اﻟﻘﺒﻄﻴﺔ‬

‫}‪{ ٨‬‬

‫א‬

‫‪ICXUROC‬‬

‫ﺒﺎﺴﻡ ﺍﷲ ﺍﻟﻘﻭﻱ‬

‫‪CUN QE~W‬‬

‫‪@ @µëþa@òÈjİÛa@ò߆Ôß‬‬ ‫ﳊﻴﺎﺓ ﺍﳍﺪﻭﺀ ﻭﺍﻟﺴﻜﻮﻥ ﺍﻟﱵ ﺗﺘﻤﻴﺰ ‪‬ﺎ ﺍﻟﺮﻫﺒﻨﺔ ﺃﺛﺮ ﻋﻤﻴﻖ ﻓﻴﻤـﺎ‬ ‫ﺗﻨﺘﺠﻪ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﻭﻛﺘﺎﺑﺎﺕ‪ ،‬ﺍﻣﺘﺎﺯﺕ ﺑﺎﻟﻌﻤﻖ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺩﻗـﺔ‬ ‫ﺍﻟﺘﺄﻣﻞ ﻭﺍﳋﱪﺓ ﺍﻟﻄﻮﻳﻠﺔ ﻭﻧﻘﺎﺀ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺗـﺴﻤﻮ ﺑﺎﻟﻜﺘﺎﺑـﺔ ﻋـﻦ‬ ‫ﺍﻟﺘﻨﺴﻴﻖ ﺍﻟﺴﻄﺤﻲ ﻓﺤﺴﺐ‪.‬‬ ‫ﻭﻇﻠﺖ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺮﻫﺒﺎﻥ ﻋﻠﻰ ﳑﺮ ﺍﻟﻌﺼﻮﺭ ﻣﻦ ﺃﻫـﻢ ﺃﺳـﺲ‬ ‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻨﺴﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻗﺮﻭﻧﹰﺎ ﻃﻮﻳﻠﺔ ﺇﱃ ﺃﻥ ﻏﻤﺮﺕ ﺍﳌﻄﺒﻮﻋﺎﺕ‬ ‫ﺍﳊﺪﻳﺜﺔ ﺍﻟﺴﻮﻕ ﻓﺎﺧﺘﻔﺖ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻬﺎ ﺑﻄﻮﻥ‬ ‫ﺍﳌﺨﻄﻮﻃﺎﺕ ﺣﱴ ﻃﻐﺖ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ – ﻋﺼﺮ ﺍﻟـﺴﺮﻋﺔ –‬ ‫ﺭﻭﺡ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﲤﻴﻞ ﺇﱃ ﺍﻟﻌﺮﺽ ﺍﻟﺴﺮﻳﻊ ﺩﻭﻥ ﺍﻟﻐﻮﺭ ﺇﱃ‬ ‫ﺍﻷﻋﻤﺎﻕ ﻭﺍﻟﺘﺄﻣﻞ ﺍﳍﺎﺩﺉ ﺍﻟﻄﻮﻳﻞ ﻓﺘﺄﺛﺮ ‪‬ﺎ ﺍﻟﻘـﺎﺭﺉ ﺍﳌـﺴﻴﺤﻲ ﰲ‬ ‫ﻧﻮﺍﺣﻲ ﺣﻴﺎﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬ ‫ﻓﺈﺫﺍ ﻻﺣﻈﻨﺎ ﺃﻥ ﻛﻞ ‪‬ﻀﺔ ﺇﺻﻼﺣﻴﺔ ﻋﺎﻣﺔ ﺗﻌﺘﻤﺪ ﺇﱃ ﺣﺪ ﻛﺒﲑ‬ ‫ﻋﻠﻰ ﺍﻟﻄﺒﺎﻋﺔ ﻛﻮﺳﻴﻠﺔ ﻫﺎﻣﺔ ﰲ ﺇﻳﻘﺎﻅ ﺍﻟﻮﻋﻲ ﺍﻟﻌﺎﻡ ﻭﺇﺣﻴﺎﺋﻪ ﻭﺗﺄﻣﻠﻨﺎ‬ ‫ﺃﻥ ﺃﺑﺎ ﺍﻹﺻﻼﺡ‪ ) ،‬ﺍﻟﺒﺎﺑﺎ ﻛﲑﻟﺲ ﺍﻟﺮﺍﺑﻊ (‪ ،‬ﺣﻴﻨﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺆﺳﺲ‬ ‫ﺇﺻﻼﺣﻪ ﻋﻠﻰ ﻗﻮﺍﻡ ﺻﺤﻴﺢ‪ ،‬ﻭﺟﺪ ﻟﺰﺍﻣﹰﺎ ﺃﻥ ﻳ‪‬ﺤﻀﺮ ﻣﻦ ﺍﳋـﺎﺭﺝ‬ ‫ﻣﻄﺒﻌﺔ ﺧﺎﺻﺔ ﻟﻠﻜﻨﻴﺴﺔ ﻭﺃﻣﺮ ﺑﺎﺳﺘﻘﺒﺎﳍﺎ ﺑﺎﺣﺘﻔﺎﻝ ﻛﻨﺴﻲ ﳌﺎ ﻗﺪﺭ ﳍﺎ‬ ‫ﻣﻦ ﺃﺛﺮ ﻋﻤﻴﻖ ﰲ ﺗﺪﻋﻴﻢ ﺃﺳﺲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﱵ ﺭﺟﺎﻫﺎ‪.‬‬ ‫}‪{ ٩‬‬

‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺭﻏﺒﺔ ﺻﺎﺣﺐ ﺍﻟﻨﻴﺎﻓﺔ ﺍﻷﻧﺒﺎ ﺛﺎﺅﻓﻴﻠﺲ ﺃﺳﻘﻒ ﺩﻳـﺮ‬ ‫ﺍﻟﺴﻴﺪﺓ ﺍﻟﻌﺬﺭﺍﺀ ) ﺍﻟﺴﺮﻳﺎﻥ ( )‪ (١‬ﰲ ﺍﻟﻨﻬﻮﺽ ﺑﺎﻟﺮﻫﺒﻨﺔ ﻭﺍﻟﺮﺟـﻮﻉ‬ ‫‪‬ﺎ ﺇﱃ ﻋﺼﻮﺭﻫﺎ ﺍﳌﺰﺩﻫﺮﺓ ﺍﻷﻭﱃ ﻋﻠﻰ ﺃﺳﺲ ﺭﻭﺣﻴﺔ ﻭﻋﻠﻤﻴﺔ ﻗﻮﳝﺔ‪.‬‬ ‫ﻋﻤﺎﺩﻫﺎ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﺘﻌﺎﻟﻴﻢ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﻭﺿـﻌﻬﺎ‬ ‫ﺍﻟﻘﺪﻳﺴﻮﻥ ﻣﺆﺳﺴﻮ ﺍﻟﺮﻫﺒﻨﺔ ﺍﻷﻭﱃ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﲡﻤﻊ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺗﻮﺯﻳﻊ ﻭﻗﺖ‬ ‫ﺍﻟﺮﺍﻫﺐ ﺍﻟﻴﻮﻣﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﻧﻮﺍﺣﻲ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺍﻟﻘـﺮﺍﺀﺓ ﻭﺍﻟﺪﺭﺍﺳـﺔ‬ ‫ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﻴﺪﻭﻳﺔ ﺃﻱ ﺍﳉﻬﺪ ﺍﳉﺴﺪﻱ‪.‬‬ ‫ﻭﻗﺪ ﻫﻴﺄ ﻧﻴﺎﻓﺘﻪ ﻟﻠﺮﻫﺒﺎﻥ ﻓﺮﺹ ﺍﻟﺪﺭﺍﺳـﺔ ﺍﳌﻨﺘﻈﻤـﺔ ﻟﻠﻌﻠـﻮﻡ‬ ‫ﺍﻟﻜﻨﺴﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﺑﺈﻧﺸﺎﺀ ﻣﺪﺭﺳﺔ ﺧﺎﺻﺔ ﳍﻢ ﺩﺍﺧﻞ ﺍﻟﺪﻳﺮ‪ ،‬ﻭﺃﻋﺎﺩ‬ ‫ﺇﻟﻴﻬﻢ ﻧﻈﺎﻡ ﺍﳌﺎﺋﺪﺓ ﺍﻟﻌﺎﻣﺔ ﻟﺘﺪﻋﻴﻢ ﺣﻴﺎﺓ ﺍﻟﺸﺮﻛﺔ ﻛﻤـﺎ ﻛﺎﻧـﺖ ﰲ‬ ‫ﻋﺼﻮﺭ ﺍﺯﺩﻫﺎﺭﻫﺎ‪ .‬ﻭﺃﺗﺎﺡ ﳍﻢ ﻓﺮﺹ ﻧﻮﺍﻝ ﺍﻟﱪﻛﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺈﻗﺎﻣﺔ‬ ‫ﺍﻟﻘﺪﺍﺳﺎﺕ ﻳﻮﻣﻴﹰﺎ‪ .‬ﻭﺑﺬﻟﻚ ﺃﻋﺎﺩ ﺍﻟﻨﺎﺣﻴﺘﲔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﰒ ﺍﻟﺘﻔﺖ‬ ‫ﺇﱃ ﺗﻘﻮﱘ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﻷﻋﻤﺎﻝ ﺍﻟﻴﺪﻭﻳﺔ ( ﲟـﺸﺮﻭﻉ ﻳﻨﺎﺳـﺐ‬ ‫ﺣﺎﻟﺔ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ‪ ،‬ﻻ ﺗﻘﺘﺼﺮ ﻓﻮﺍﺋﺪﻩ ﻋﻠـﻰ ﺍﻟﺮﻫﺒـﺎﻥ‬ ‫ﻭﺣﺪﻫﻢ ﺑﻞ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺑﺄﲨﻌﻬـﺎ ﺇﺫ ﺃﺭﺍﺩ ﺃﻥ ﳜﻠـﻖ ﰲ‬ ‫ﺍﻟﺮﻫﺒﺎﻥ ﺭﻭﺡ ﳏﺒﺔ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺧﺪﻣﺔ ﺍﻟﻜﻨﻴﺴﺔ ﺧﺪﻣﺔ ﻋﻤﻠﻴﺔ ﻓﻌﺎﻟﺔ‬ ‫ﻣﻦ ﺩﺍﺧﻞ ﺃﺳﻮﺍﺭ ﺍﻟﺪﻳﺮ‪.‬‬ ‫)‪ (١‬ﺗﻨﻴﺢ ﰲ ‪ ٥‬ﺩﻳﺴﻤﱪ ‪١٩٨٩‬ﻡ‪.‬‬

‫}‪{١٠‬‬

‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻄﺒﺎﻋﺔ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ ﺃﺳﺎﺱ ﻻﺯﻡ ﻟﻺﺻﻼﺡ‪،‬‬ ‫ﻓﺈﻥ ﻧﻴﺎﻓﺘﻪ ﺧﻄﺎ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﺍﻟﱵ ﺧﻄﺎﻫﺎ ﻣﻦ ﻗﺒﻠﻪ ﺃﺑﻮ ﺍﻹﺻـﻼﺡ‬ ‫ﺣﱴ ﻳﺼﻞ ﺇﱃ ﻣﺎ ﻳﺼﺒﻮ ﺇﻟﻴﻪ ﻣﻦ ﺃﻫﺪﺍﻑ ﺇﺻﻼﺣﻴﺔ‪.‬‬ ‫ﻓﺎﺷﺘﺮﻯ ﻣﻄﺒﻌﺔ ﻟﻴﺤﻘﻖ ‪‬ﺎ ﻋﺪﺓ ﺃﻫﺪﺍﻑ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ .‬ﻣﻨﻬﺎ‬ ‫ﺃﻥ ﺍﻟﻄﺒﺎﻋﺔ ﺗﺴﺘﻠﺰﻡ ﺃﻥ ﻳﺴﺘﺜﻤﺮ ﺍﻟﺮﻫﺒﺎﻥ ﺃﻭﻗﺎﺕ ﻓﺮﺍﻏﻬﻢ ﰲ ﻋﻤـﻞ‬ ‫ﻣﻨﺘﺞ‪ ،‬ﻓﺎﻟﺒﻌﺾ ﻳﻨﻘﺤﻮﻥ ﺍﻟﻠﻐﺔ ﻭﻳﻨـﺴﺨﻮﻥ ﺍﻷﺻـﻮﻝ ﻭﺍﻟـﺒﻌﺾ‬ ‫ﻳﻘﻮﻣﻮﻥ ﺑﺘﺼﺤﻴﺢ ﲡﺎﺭﺏ ﺍﻟﻄﺒﻊ ﻭﺍﻟﺒﻌﺾ ﻳﻘﻮﻣﻮﻥ ﺑﻌﻤﻠﻴﺔ ﺍﻟﻄﺒـﻊ‬ ‫ﻭﻫﻜﺬﺍ‪...‬‬ ‫ﻭﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ ﺍﳍﺎﺩﺉ ﺍﳌﺘﻮﺍﺿﻊ ﻳﺸﺘﺮﻙ ﺍﻟﺮﻫﺒـﺎﻥ ﰲ ﺧﺪﻣـﺔ‬ ‫ﻛﻨﻴﺴﺘﻬﻢ ﺑﺘﻘﺪﱘ ﻛﻨﻮﺯ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﺪﲰﺔ ﺍﻟﱵ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻬﺎ‬ ‫ﺑﻄﻮﻥ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻟﺘﻨﲑ ﺍﻟﺴﺒﻞ ﺃﻣﺎﻡ ﺍﻟﺸﻌﺐ ﻓﻴﻨﻬﻞ ﺗﻌﺎﻟﻴﻤﻪ ﻣـﻦ‬ ‫ﻳﻨﺎﺑﻴﻌﻬﺎ ﺍﻷﺻﻠﻴﺔ ﺍﻟﻘﻮﳝﺔ‪ ،‬ﻭﺗﺼﺒﺢ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻣﺮﺍﺟﻌﹰﺎ ﺃﺳﺎﺳﻴﺔ ﰲ‬ ‫ﻣﺘﻨﺎﻭﻝ ﺍﻟ ﹸﻜﺘ‪‬ﺎﺏ ﻭﺍﳌﺆﻟﻔﲔ‪.‬‬ ‫ﻭ‪‬ﺬﺍ ﺍﳌﺸﺮﻭﻉ ﻳﻬﺪﻑ ﻧﻴﺎﻓﺔ ﺍﻷﻧﺒﺎ ﺛﺎﺅﻓﻴﻠﺲ ﺇﱃ ﲢﻘﻴﻖ ﻏﺎﻳـﺔ‬ ‫ﺃﻋﻈﻢ ﻃﺎﳌﺎ ﲤﻨﺎﻫﺎ ﺍﻟﺸﻌﺐ ﻭﻫﻲ ﺃﻥ ﺗﺸﺎﺭﻙ ﺃﻭﻗﺎﻑ ﺍﻟﺪﻳﺮ ﻣﺎﺩﻳﹰﺎ ﰲ‬ ‫ﺳﺪ ﺑﻌﺾ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻴﻘﺪﻡ ﺍﻟﺪﻳﺮ ﳑﺎ ﳝﻜﻦ ﺍﻗﺘﺼﺎﺩﻩ ﻣﻦ‬ ‫ﻣﺼﺎﺭﻳﻔﻪ ﻏﺬﺍ ًﺀ ﺭﻭﺣﻴﹰﺎ ﻋﻤﻴﻘﹰﺎ ﻟﻠﺸﻌﺐ ﻭﻫﺎ ﻗﺪ ﺃﻧﺘﺠـﺖ ﺍﳌﻄﺒﻌـﺔ‬ ‫ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻨﺸﺮﺍﺕ ﺍﳌﺘﻮﺍﻟﻴﺔ ) ﻣﻦ ﻛﻨﻮﺯ ﺍﻷﺩﻳﺮﺓ ( ﺗﻮﺯﻉ ﳎﺎﻧﹰﺎ ﰲ‬ ‫ﺍﻟﻜﻨﺎﺋﺲ‪ .‬ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﻳﺮ ﻳﺮﺻﺪ ﺍﻋﺘﻤﺎﺩﹰﺍ ﺧﺎﺻﹰﺎ ﻟﻜﻞ ﻛﺘﺎﺏ ﻳﺼﺪﺭﻩ‬ ‫}‪{١١‬‬

‫ﻟﺘﻐﻄﻴﺔ ﺯﻳﺎﺩﺓ ﺗﻜﺎﻟﻴﻒ ﻃﺒﺎﻋﺘﻪ ﻋﻦ ﲦﻦ ﺑﻴﻌﻪ ﻷﻥ ﺍﻟﺪﻳﺮ ﻳﻬـﺪﻑ ﺇﱃ‬ ‫ﺟﻌﻞ ﲦﻦ ﻣﻄﺒﻮﻋﺎﺗﻪ ﺯﻫﻴﺪﺓ ﻟﻠﺤﺪ ﺍﻟﺬﻱ ﳝﻜﻦ ﻟﻠﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻗﺘﻨﺎﺋﻪ‬ ‫ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﺑﻜﻨﻮﺯﻩ ﻓﻴﻜﻮﻥ ﰲ ﻣﺘﻨﺎﻭﻝ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻭﻟﺬﻟﻚ ﻳﺼﺪﺭﻩ‬ ‫ﻼ ﻓﺮﻕ ﺍﳋﺴﺎﺭﺓ ﻣﻦ ﺃﺟـﻞ ﺭﺑـﺢ‬ ‫ﺑﻘﻴﻤﺔ ﺃﻗﻞ ﻣﻦ ﺗﻜﺎﻟﻴﻔﻪ ﻣﺘﺤﻤ ﹰ‬ ‫ﺍﻟﻨﻔﻮﺱ ﺍﻟﻐﺎﻟﻴﺔ‪.‬‬ ‫ﻭﺣﱴ ﻳﺴﻬﻞ ﺍﻗﺘﻨﺎﺀ ﺍﻟﻜﺘﺎﺏ ﺃﺳﻨﺪ ﺍﻟﺪﻳﺮ ﻣﻬﻤﺔ ﻧﺸﺮﻩ ﺇﱃ ﻣﻜﺘﺒﺔ‬ ‫ﻣﺪﺍﺭﺱ ﺍﻷﺣﺪ ﺍﻟﻘﺒﻄﻴﺔ ﺑﺎﳉﻴﺰﺓ ﳌﺎ ﳍﺎ ﻣﻦ ﺍﺗﺼﺎﻝ ﻭﺛﻴـﻖ ﲞـﺪﺍﻡ‬ ‫ﺍﻟﻜﻨﻴﺴﺔ ﻭﺷﺒﺎ‪‬ﺎ ﺍﳌﺘﺪﻳﻦ ﰲ ﻛﺎﻓﺔ ﺃﳓﺎﺀ ﺍﻟﻜﺮﺍﺯﺓ ﺍﳌﺮﻗﺴﻴﺔ‪.‬‬

‫ﻭﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺗﻜﻮﻥ ﺑﺎﻛﻮﺭﺓ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻟﺪﻳﺮ )‪ (١‬ﻣﺘﻌﻠﻘﺔ‬ ‫ﺑﺮﺳﺎﻟﺔ ﺍﻟﺮﻫﺒﻨﺔ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺃﻭﻝ ﻣﺎ ﻧﻘﺪﻣﻪ ﻟﻠﻘﺎﺭﺉ ﺍﳌﺴﻴﺤﻲ‪،‬‬ ‫ﻭﻳﺸﻤﻞ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﺨﻄﻮﻁ ﺍﳌﻌﺮﻭﻑ ) ﺑﺎﻵﺑﺎﺀ ﺍﳊـﺎﺫﻗﻮﻥ‬ ‫ﰲ ﺍﻟﻌﺒﺎﺩﺓ ( ﻭﻫﻮ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺮﻫﺒﻨﺔ‬ ‫ﻣﻌﺎﹰ‪ ،‬ﻓﻬﻮ ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻌﺘﻤﺪﺓ ﻛﺄﺳﺲ ﻟﺘﻌـﺎﻟﻴﻢ ﺍﻟﺮﻫﺒﻨـﺔ‬ ‫) ﻣﺎﺭ ﺇﺳﺤﺎﻕ – ﺍﻟﺸﻴﺦ ﺍﻟﺮﻭﺣﺎﱐ – ﻣﺎﺭ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ (‪.‬‬ ‫ﻭﻛﺘﺎﺏ ﺍﻵﺑﺎﺀ ﺍﳊﺎﺫﻗﲔ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻋـﺔ ﻣـﻦ‬ ‫ﺍﳌﻴﺎﻣﺮ ) ﺍﳌﻘﺎﻻﺕ ( ﺍﻟﺮﻭﺣﻴﺔ ﳌﺸﺎﻫﲑ ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﺬﻳﻦ ﻛﺘﺒـﻮﺍ ﰲ‬ ‫ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ‪.‬‬ ‫)‪ (١‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ ١٩٥١‬ﻡ‪.‬‬

‫}‪{١٢‬‬

‫ﻼ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻘـﺮﻥ‬ ‫ﻭﻛﹸﺘﺒﺖ ﻫﺬﻩ ﺍﳌﻴﺎﻣﺮ ﺃﺻ ﹰ‬ ‫ﺍﳋﺎﻣﺲ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﰒ ﺗ‪‬ﺮﲨﺖ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻴﻤﺎ ﺑﻌﺪ ﻓﺎﺻﻄﺒﻐﺖ‬ ‫ﺍﻟﺘﺮﲨﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺄﺳﻠﻮﺏ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﺴﺮﻳﺎﱐ‪.‬‬ ‫ﻭﻋﻨﺪ ﺇﻋﺪﺍﺩ ﺍﻟﻜﺘﺎﺏ ﻟﻠﻄﺒﻊ ﻋﻤﺪﻧﺎ ﺇﱃ ﺍﻟﺘﻘﻠﻴﻞ ﻣـﻦ ﺗﻨﻘـﻴﺢ‬ ‫ﺗﺮﻛﻴﺐ ﺍﳉﻤﻞ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻨﺤﻮﻳﺔ ﺣـﱴ‬ ‫ﳓﺘﻔﻆ ﺑﺮﻭﺡ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻘﺪﳝﺔ‪.‬‬ ‫ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﺪﻗﻖ ﰲ ﻓﻬﻢ ﺍﳉﻤﻞ ﻓﻼ ﻳﻘـﺮﺃ ﺍﻟﻜﺘـﺎﺏ‬ ‫ﻛﻘﺼﺔ ﻋﺎﺑﺮﺓ‪ ،‬ﻓﻬﻮ ﻛﺘﺎﺏ ﺭﻭﺣـﻲ ﻋﻤﻴـﻖ ﳑﻠـﻮﺀ ﺑﺎﳌﺒـﺎﺩﺉ‬ ‫ﻭﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﺇﻣﻌﺎﻥ ﰲ ﺍﻟﻔﻜﺮ ﻭﺗﺮﻛﻴﺰ ﰲ ﺍﻟﺘﺄﻣﻞ‪.‬‬ ‫ﻭﺍﻟﻜﺘﺎﺏ ﻓﻮﻕ ﺫﻟﻚ‪ ،‬ﻛﺘﺎﺏ ﻣﺮﻛﺰ ﺍﻷﺳﻠﻮﺏ ﻟﻴﺲ ﻓﻴﻪ ﺣﺸﻮ‬ ‫ﺃﻭ ﺇﺳﻬﺎﺏ ﻓﻬﻮ ﻟﺬﻟﻚ ﳛﺘﺎﺝ ﻣﻦ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﻗﺮﺍﺀﺗﻪ ﻷﻧﻪ‬ ‫ﻟﻴﺲ ﳎﺮﺩ ﻣﻌﻠﻮﻣﺎﺕ ﺗ‪‬ﺴﺮﺩ ﺑﻞ ﺍﺧﺘﺒﺎﺭﺍﺕ ﲢﺘـﺎﺝ ﺇﱃ ﺗـﺪﺭﻳﺐ‬ ‫ﻭﳑﺎﺭﺳﺔ ﻋﻤﻠﻴﺔ‪.‬‬ ‫ﻭﺇﻥ ﳎﺮﺩ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺎﺏ ﺑﺮﻭﺡ ﺍﻟﺘﺄﻣﻞ ﻳ‪‬ﺜﲑ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟـﺸﻮﻕ‬ ‫ﺇﱃ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻳﻐﻤﺮﻫﺎ ﲝﺮﺍﺭﺓ ﺭﻭﺣﻴﺔ ﲡﺪﺩ ﺍﻟﻌﺰﳝـﺔ ﻟﻠﺠﻬـﺎﺩ ﰲ‬ ‫ﺳﺒﻴﻠﻬﺎ‪.‬‬ ‫ﻭﻗﺪ ﺃﲨﻊ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﻮﻥ ) ﻛﻤﺎ ﻭﺭﺩ ﺃﻳﻀﹰﺎ ﰲ ﻧﺼﻮﺹ ﻫﺬﺍ‬ ‫ﺍﻟﻜﺘﺎﺏ ( ﺃﻧﻪ ﻳﻠﺰﻡ ﳌﻦ ﻳﺸﺘﺎﻕ ﺇﱃ ﺍﻟﺴﻠﻮﻙ ﰲ ﻃﺮﻳﻖ ﺍﻟﻔـﻀﻴﻠﺔ ﺃﻥ‬ ‫}‪{١٣‬‬

‫ﻳﻜﻮﻥ ﻟﻪ ﻣﺮﺷﺪ ﺭﻭﺣﻲ ﻳﺮﺳﻢ ﻟﻪ ﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘـﺪﺭﺝ‬ ‫‪‬ﺎ ﰲ ﺻﻌﻮﺩ ﺩﺭﺟﺎﺕ ﺍﻟﺴﻠﻢ ﺍﻟﺮﻭﺣﺎﱐ‪.‬‬ ‫ﻓﻤﻦ ﺍﳌﺒﺎﺩﺉ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺭﻭﺣﻴﹰﺎ ﻭﻋﻠﻤﻴﹰﺎ ﺃﻥ ﺑﲔ ﺍﻷﺷـﺨﺎﺹ‬ ‫ﺍﳌﺨﺘﻠﻔﲔ ﻓﺮﻭﻗﹰﺎ ﻓﺮﺩﻳﺔ ﰲ ﺍﻟﺼﻔﺎﺕ ﻭﺍﳌﻴﻮﻝ ﻭﺍﻟﻘـﺪﺭﺓ‪ ،‬ﻭﻟـﺬﻟﻚ‬ ‫ﻓﺎﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﲢﺘﺎﺝ ﺇﱃ ﺗﻮﺟﻴﻪ ﻓﺮﺩﻱ ﺧﺎﺹ ﻣﻦ ﻃﺒﻴﺐ ﺭﻭﺣﺎﱐ‬ ‫ﺧﺒﲑ‪ .‬ﻓﺎﻷﻣﺮ ﳛﺘﺎﺝ ﺇﱃ ﺗﺪﺭﺝ ﻳﺮﺷﺪﻙ ﺇﻟﻴﻪ ﺃﺏ ﺍﻻﻋﺘـﺮﺍﻑ ﺃﻭ‬ ‫ﺍﳌﺮﺷﺪ ﺍﻟﺮﻭﺣﻲ‪ .‬ﻭﺍﺟﻌﻞ ﺍﻟﻔﻀﻴﻠﺔ ﻫﺪﻓﻚ ﻓﺘﺠﺪ ﻣﻌﻮﻧـﺔ ﻣـﻦ‬ ‫ﺍﻟﻨﻌﻤﺔ ﺍﻹﳍﻴﺔ ﺗﻌﻀﺪﻙ ﻭﺗﻘﻮﻳﻚ‪.‬‬ ‫ﻭﻛﻞ ﻣﻴﺎﻣﺮ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻟﻠﻘﺪﻳﺲ ﻓﻴﻠﻮﻛـﺴﻴﻨﻮﺱ‬ ‫ﺍﳌﻨﺒﺠﻲ ﺍﻟﺬﻱ ﺗﻜﺮﻡ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺮﺍﺩ ﻛﺎﻣﻞ ) ﺃﺳﺘﺎﺫ ﺍﻟﻠﻐﺎﺕ‬ ‫ﺍﻟﺴﺎﻣﻴﺔ ﲜﺎﻣﻌﺔ ﻓﺆﺍﺩ ﺍﻷﻭﻝ ( ﺑﻜﺘﺎﺑﺔ ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺗﻪ ﳝﻬـﺪ ‪‬ـﺎ‬ ‫ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﺍﻟﺪﻳﺮ ﻳﻘﺪﻡ ﻟﻸﺳﺘﺎﺫ ﺍﳉﻠﻴﻞ ﻭﺍﻓﺮ ﺍﻟـﺸﻜﺮ ﻟﺘﻌـﻀﻴﺪﻩ‬ ‫ﺍﳌﺸﺮﻭﻉ ﻭﳋﺪﻣﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﻮﺍﻟﻴﺔ ﺍﻟﻌﺎﻣﻠﺔ ﻋﻠﻰ ﺭﻓﻌﺔ ﺍﻟﻜﻨﻴﺴﺔ‪.‬‬ ‫ﻧﺴﺄﻝ ﺍﻟﺮﺏ ﺃﻥ ﻳﺒﺎﺭﻙ ﻫﺬﻩ ﺍﻟﻨﺒﺘﺔ ﺍﻟﺼﻐﲑﺓ ﻭﻳﺘﻌﻬﺪﻫﺎ ﲟﺮﺍﲪـﻪ‬ ‫ﻭﻳ‪‬ﺴﻴﺞ ﺣﻮﳍﺎ ﺣﱴ ﺗﻨﻤﻮ ﻭﺗﺘﺮﻋﺮﻉ ﻭﺗ‪‬ﺜﻤﺮ ﺃﲦﺎﺭﹰﺍ ﺗﻠﻴﻖ ﲟﺠﺪ ﺍﲰـﻪ‬ ‫ﺍﻟﻘﺪﻭﺱ ﻭﺭﻓﻌﺔ ﻛﻨﻴﺴﺘﻪ ﻭﺧﻼﺹ ﺍﻟﻨﻔﻮﺱ‪.‬‬ ‫ﻟﻪ ﺍ‪‬ﺪ ﺍﻟﺪﺍﺋﻢ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‬ ‫א‬ ‫}‪{١٤‬‬

‫א‬

‫א א‬

‫·‪@ @†îè‬‬ ‫‪  ‬‬ ‫)‬

‫‪( ٥٢٣‬‬

‫‪@ @émbîy‬‬

‫ﺍﻟﻘﺪﻳﺲ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﺳﻘﻒ ﻣﻨـﺒﺞ )‪ (١‬ﻣـﻦ ﻣـﺸﺎﻫﲑ‬ ‫ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﺴﺮﻳﺎﻥ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﻭﻛﺘﺒـﻮﺍ ﰲ ﺍﻟﻘـﺮﻥ ﺍﻟـﺴﺎﺩﺱ‬ ‫ﺍﳌﺴﻴﺤﻲ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺗﺄﺛﲑ ﻛﺒﲑ ﻋﻠﻰ ﺍﻟﺮﻫﺒﻨﺔ‪ .‬ﻭﻛـﺎﻥ ﻣﻌﺎﺻـﺮﹰﺍ‬ ‫ﻟﻠﻘﺪﻳﺲ ﻳﻌﻘﻮﺏ ﺍﻟﺴﺮﻭﺟﻲ ) ‪ ٥٢١ – ٤٥١‬ﻡ (‪.‬‬ ‫ﺍﲰﻪ‪ :‬ﺍﲰﻪ ﺍﻟﺴﺮﻳﺎﱐ ﻗﺒﻞ ﺗﻮﻟﻴﻪ ﺍﻷﺳﻘﻔﻴﺔ " ﺃﻛﺴﻨﺎﻳﺎ " ﻭﻫﻮ ﻣﻦ‬ ‫ﺍﻟﻴﻮﻧﺎﻧﻴﺔ " ﻛﺴﻴﻨﻮﺱ " ﻭﻣﻌﻨﺎﻩ ﻏﺮﻳﺐ ﻭﺳ‪‬ﻤﻲ ﺑﻌﺪ ﺗﻮﻟﻴﻪ ﺍﻷﺳﻘﻔﻴﺔ‬ ‫" ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ " ﻭﻣﻌﻨﺎﻫﺎ ﳏﺐ ﺍﻟﻐﺮﻳﺐ‪.‬‬ ‫ﻣﻮﻟﺪﻩ‪ :‬ﻭﻟﺪ ﰲ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﰲ ﻗﺮﻳﺔ ﲢﻞ ﺑـﲔ ﺑﻴـﺖ‬ ‫ﺟﺮﻣﻲ ﺑﲔ ﺍﻟﺪﺟﻠﺔ ﻭﺍﻟﺰﺍﺏ ﺍﻟﺼﻐﲑ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ‪ .‬ﻭﱂ ﻳ‪‬ﻌﺮﻑ‬ ‫ﺳﻨﺔ ﻣﻮﻟﺪﻩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﻘﻴﻖ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﺒﻌﺾ ﻳﺮﺟﺤﻮﻥ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻣﻮﻟﺪﻩ ﺣﻮﺍﱄ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ‪.‬‬ ‫)‪ (١‬ﻣﻨﺒﺞ ﺑﺒﻼﺩ ﺍﻟﺸﺎﻡ ﰲ ﺍﻟﺸﻤﺎﻝ ﺍﻟﺸﺮﻗﻲ ﻣﻦ ﻣﺪﻳﻨﺔ ﺣﻠـﺐ ﻋﻠـﻰ ‪‬ـﺮ‬ ‫ﺍﻟﻔﺮﺍﺕ ﻭﻋ‪‬ﺮﻓﺖ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺒﻴﺰﻧﻄﻲ ﺑﺎﺳﻢ ﻫﲑﺍﺑﻮﻟﻴﺲ‪ .‬ﻭﻫﻲ ﻣﺪﻳﻨـﺔ‬ ‫" ﻛﺮﻛﻤﻴﺶ " ﺍﻟﻘﺪﳝﺔ ﻭﻫﻲ ﺍﻵﻥ " ﻗﻠﻌﺔ ﺍﻟﻨﺠﻢ "‪.‬‬ ‫}‪{١٥‬‬

‫ﻭﱂ ﻧﻌﺮﻑ ﺍﲰﻪ ﰲ ﺍﳌﻌﻤﻮﺩﻳﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻳﻀﹰﺎ ﺇﻻ ﺃﻧﻪ‬ ‫ﺫﻛﺮ ﰲ ﺧﻄﺎﺏ ﻟﻪ ﺇﱃ ﺍﻹﻣﱪﺍﻃﻮﺭ ﺯﻳﻨﻮﻥ ﺃﻧـﻪ ﺗﻌﻤـﺪ ﺣـﺴﺐ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﺍﳌﺴﻴﺢ ﺇﱃ ﺗﻼﻣﻴﺬﻩ ﻭﺃﻧﻪ ﻟﺒﺲ ﺍﳌﺴﻴﺢ ﺍﻟـﺬﻱ‬ ‫ﺗﻌﻤﺪ ﺑﺎﲰﻪ ﻭﻋﻠﻰ ﻣﻮﺗﻪ‪.‬‬ ‫ﻧﺸﺄﺗﻪ‪ :‬ﺭﺣﻞ ﺑﻪ ﺃﻫﻠﻪ ﺇﱃ ﻃﻮﺭ ﻋﺒﺪﻳﻦ ﰲ ﺻﺒﺎﻩ ﻓﺪﺧﻞ ﺩﻳـﺮ‬ ‫ﻗﺮﲤﲔ ﺣﻴﺚ ﺩﺭﺱ ﻣﻊ ﺃﺧﻴﻪ ) ﺃﺩﻱ ( ﺁﺩﺍﺏ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴـﺔ‬ ‫ﻭﻋﻠﻢ ﺍﻟﺪﻳﻦ ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﻣﺪﺭﺳﺔ ﺍﻟﺮﻫـﺎ ﻭﺃﰎ ﺩﺭﺍﺳـﺘﻪ ﻟﻠﻌﻠـﻮﻡ‬ ‫ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻼﻫﻮﺗﻴﺔ ﻭﺃﳒﺰ ﻋﻠﻢ ﺍﻟﻠﻐﺘﲔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﰲ ﺩﻳﺮ‬ ‫ﺗﻠﻌﺪﺍ ﺍﻟﻜﺒﲑ ﰲ ﺇﻗﻠﻴﻢ ﺃﻧﻄﺎﻛﻴﺔ – ﻭﺗﺮﻫﺐ ﻭﺳ‪‬ﻴﻢ ﻗﺴﹰﺎ‪.‬‬ ‫ﻭﻟﻜﻨﻪ ﺧﺮﺝ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻨﺴﺎﻃﺮﺓ ﺍﻟﱵ ﻛﺎﻥ ﻳﻠﻘﻨـﻪ ﺇﻳﺎﻫـﺎ‬ ‫ﺃﺳﻘﻒ ﺍﻟﺮﻫﺎ‪ ،‬ﻭﺭﻓﺾ ﻋﻘﻴﺪﺓ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺘﲔ ﻭﻛﺎﻥ ﻣﺘﺤﻤﺴﹰﺎ‬ ‫ﻟﻌﻘﻴﺪﺓ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻭﺧﺼﺺ ﺣﻴﺎﺗﻪ ﻟﻠﺪﻓﺎﻉ ﻋﻨـﻬﺎ‬ ‫ﺿﺪ ﺍﻟﻨﺴﺎﻃﺮﺓ ﻭﺃﺻﺤﺎﺏ ﳎﻤﻊ ﺧﻠﻘﻴﺪﻭﻧﻴﺔ ﰲ ﺿﻮﺍﺣﻲ ﺃﻧﻄﺎﻛﻴـﺔ‬ ‫) ﺑﺴﻮﺭﻳﺎ ( ﻭﺍﳉﺰﺀ ﺍﻟﺸﻤﺎﱄ ﳑﺎ ﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ ) ﺍﻟﻌـﺮﺍﻕ ( ﻋﻠـﻰ‬ ‫ﺍﻟﺮﻏﻢ ﳑﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺍﻷﺫﻯ ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻋﺪﺍﺀ ﻋﻘﻴﺪﺗﻪ‪.‬‬ ‫ﺟﻬﺎﺩﻩ‪ :‬ﺑﺪﺃ ﺣﻴﺎﺗﻪ ﲟﻬﺎﲨﺔ ﺍﻟﻨﺴﻄﻮﺭﻳﺔ ﻟﻜﺴﺮ ﺷﻮﻛﺔ ﺍﻟﺪﻋﺎﻳﺔ‬ ‫ﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺒﺜﻬﺎ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻔﺎﺭﺳـﻴﺔ ﰲ ﺍﻟﺮﻫـﺎ ﻟﻌﻘﻴـﺪﺓ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺘﲔ ﲟﺎ ﻛﺎﻧﺖ ﺗﻘﻮﻡ ﺑﻪ ﻣﻦ ﺗﻠﻘﲔ ﻫـﺬﻩ ﺍﻟﻌﻘﻴـﺪﺓ‬ ‫ﻓﻄﺮﺩﻩ ) ﻗﻠﻨﺪﻳﻮﻥ ( ﺑﻄﺮﻳﺮﻙ ﺃﻧﻄﺎﻛﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﻋ‪‬ﺰﻝ ﻗﻠﻨﺪﻳﻮﻥ ﻋـﻦ‬ ‫}‪{١٦‬‬

‫ﻛﺮﺳﻴﻪ ﺳﻨﺔ ‪٤٨٥‬ﻡ ﺭﲰﻪ ﺧﻠﻔﻪ ﺑﻄﺮﺱ ﺍﳌﺸﺎﺋﻲ ) ﺍﻟﻘﺼﺎﺭ ( ﺃﺳﻘﻔﹰﺎ‬ ‫ﻋﻠﻰ ﻣﻨﺒﺞ ) ‪ ( ٥١٩ – ٤٨٥‬ﻭﱂ ﻳﻜﺪ ﻳﺴﺘﻘﺮ ﻋﻠﻰ ﻛﺮﺳﻴﻪ ﺣﱴ‬ ‫ﻋﺎﻭﺩ ﺍﻟﻌﻤﻞ ﺿﺪ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﰲ ﺍﻟﺮﻫﺎ‪ .‬ﻭﻳﻘﺎﻝ ﺃﻧﻪ ﺣـﺮﺽ‬ ‫ﺍﻷﺳﻘﻒ ﺳﲑﻭﺱ ﻋﻠﻰ ﺇﻏﺮﺍﺀ ﺍﻹﻣﱪﺍﻃﻮﺭ ﺯﻳﻨﻮﻥ ﺑﺈﻏﻼﻕ ﺍﳌﺪﺭﺳـﺔ‬ ‫ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻭﻗﺪ ﰎ ﻟﻪ ﻣﺎ ﺃﺭﺍﺩ‪ ،‬ﻓﺈﻥ ﺯﻳﻨﻮﻥ ﺃﻣـﺮ ﺑﺈﻏﻼﻗﻬـﺎ ﺳـﻨﺔ‬ ‫‪٤٨٩‬ﻡ‪ .‬ﻭﱂ ﻳﻜﺘﻒ ﺑﺬﻟﻚ ﺑﻞ ﺑﺎﺩﺭ ﺑﻌﺪ ﻭﻓﺎﺓ ﺯﻳﻨﻮﻥ ﺳـﻨﺔ ‪٤٩١‬ﻡ‬ ‫ﺑﺎﻻﻧﺘﻔﺎﻉ ﲟﺎ ﻷﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺣﻈﻮﺓ ﻋﻨﺪ ﺃﻧﺴﻄﺎﺱ‬ ‫ﻓﺴﺎﻓﺮ ﺇﱃ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻣﺮﺗﲔ ﰲ ﺳﻨﺔ ‪٤٩٩‬ﻡ ﻭﺳﻨﺔ ‪٥٠٦‬ﻡ ﻟﻴﻌﻤﻞ‬ ‫ﻋﻠﻰ ﺣﺚ ﺍﻹﻣﱪﺍﻃﻮﺭ ﻟﻴﺘﺨﺬ ﻣﻮﻗﻔﹰﺎ ﺣﺎﺯﻣـﹰﺎ ﺿـﺪ ﺃﺻـﺤﺎﺏ‬ ‫ﺍﻟﻄﺒﻴﻌﺘﲔ‪ .‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﰲ ﺍﺳﺘﺜﺎﺭﺓ ﻣﺎﻗﻴﺪﻭﻧﻴﺲ ﺭﺋﻴﺲ ﺃﺳﺎﻗﻔﺔ‬ ‫ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻭﻓﻼﻓﻴﺎﻧﻮﺱ ﺧﻠﻴﻔﺔ ﺑﻄﺮﺱ ﺑﻄﺮﻳﺮﻙ ﺃﻧﻄﺎﻛﻴﺔ ) ‪٤٩٨‬‬ ‫– ‪٥١٢‬ﻡ ( ﻓﺤﻘﺪﺍ ﻋﻠﻴﻪ ﻭﱂ ﻳﻜﺘﻔﻴﺎ ﺑﺎﺿﻄﻬﺎﺩﻩ ﺑﻞ ﺣﺎﻭﻻ ﺃﻳـﻀﹰﺎ‬ ‫ﺍﺳﺘﺌﺼﺎﻝ ﺗﻌﺎﻟﻴﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣـﺪﺓ ﺑـﺎﻟﻘﻮﺓ‪ .‬ﻭﻟﻜـﻦ‬ ‫ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﳒﺢ ﺃﺧﲑﹰﺍ ﲟﺴﺎﻋﺪﺓ ﺳﻮﺗﲑﻧﻴﺨﻮﺱ ﺃﺳﻘﻒ ﻗﻴـﺼﺮﻳﺔ‬ ‫ﻛﺒﺎﺩﻭﻛﻴﺔ ﻣﻦ ﺍﺳﺘﺼﺪﺍﺭ ﺃﻣﺮ ﺳﻨﺔ ‪٥١٢‬ﻡ ﺑﻨﻔـﻲ ﻓﻼﻓﻴـﺎﻧﻮﺱ‪ .‬ﰒ‬ ‫ﺭﺃﺱ ﳎﻤﻌﹰﺎ ﰲ ﻧﻔﺲ ﺍﻟﻌـﺎﻡ ﺍﹸﻧﺘﺨـﺐ ﻓﻴـﻪ ﺳـﻮﻳﺮﺱ ﺻـﺪﻳﻖ‬ ‫ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺧﻠﻔﹰﺎ ﻟﻔﻼﻓﻴﺎﻧﻮﺱ ﻋﻠﻰ ﺃﻧﻄﺎﻛﻴﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻧﺘﺼﺎﺭﻩ ﱂ‬ ‫ﻼ ﻓﺈﻥ ﻳﻮﺳﺘﲔ ﺧﻠﻴﻔﺔ ﺃﻧﺴﻄﺎﺱ ﻛﺎﻥ ﻳﺸﺎﻳﻊ ﺍﻟﻨـﺴﺎﻃﺮﺓ‪،‬‬ ‫ﻳﺪﻡ ﻃﻮﻳ ﹰ‬ ‫ﻓﺒﺪﺃ ﰲ ﺍﺿﻄﻬﺎﺩ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﻧﻔﻴﻬﻢ ﻻﻣﺘﻨﺎﻋﻬﻢ ﻋﻦ‬ ‫ﺍﻟﺘﻮﻗﻴﻊ ﻋﻠﻰ ﻗﺮﺍﺭﺍﺕ ﳎﻤﻊ ﺧﻠﻘﻴﺪﻭﻧﻴﺔ ﺍﻟﺬﻱ ﻗـﺮﺭ ﺃﻥ ﻟﻠﻤـﺴﻴﺢ‬ ‫}‪{١٧‬‬

‫ﻃﺒﻴﻌﺘﲔ‪ :‬ﻭﺍﺣﺪﺓ ﻻﻫﻮﺗﻴﺔ ﻭﺃﺧﺮﻯ ﻧﺎﺳﻮﺗﻴﺔ‪ .‬ﻭﻛﺎﻥ ﺑﲔ ﻣﻦ ﻧ‪‬ﻔـﻰ‬ ‫ﺳﺎﻭﻳﺮﺱ ﻭﻳﻮﺣﻨﺎ ﺍﻟﺘﻠﻲ ﻭﻣﺎﺭﺍ ﺍﻷﻣﻴﺪﻱ‪.‬‬

‫ﻋﻴﺪ ﺁﺧﺮ ﰲ ﺃﻭﻝ ﺃﺑﺮﻳﻞ ﻭﺁﺧﺮ ﰲ ‪ ١٦‬ﺃﻏﺴﻄﺲ ﻭﺁﺧـﺮ ﰲ ‪١٠‬‬ ‫ﺩﻳﺴﻤﱪ ﺍﻟﺬﻱ ﻳ‪‬ﺮﺟﺢ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﺭﻳﺦ ﻧﻴﺎﺣﺘﻪ‪.‬‬

‫ﻓﻨﻔﻲ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﻭ ﹰﻻ ﺇﱃ ﻓﻴﻠﻴﺒﻮﺑﻮﻟﻴﺲ ﰲ ﺗﺮﺍﻗﻴﺎ ) ﻭﻻﻳـﺔ‬ ‫ﺃﺩﺭﻧﺔ ( ﻭﻓﻴﻬﺎ ﻛﺘﺐ ﺭﺳﺎﻟﺘﻪ ﺇﱃ ﺭﻫﺒﺎﻥ ﺩﻳﺮ ﺳﻨﻮﻥ ﺑﺎﻟﻘﺮﺏ ﻣـﻦ‬ ‫ﺍﻟﺮﻫﺎ ﺳﻨﺔ ‪٥٢٢‬ﻡ ﻭﻓﻴﻬﺎ ﻳﻘﻮﻝ " ﺇﻥ ﻛﻞ ﻣﺎ ﲢﻤﻠﺘﻪ ﻣﻦ ﻓﻼﻓﻴﺎﻧﻮﺱ‬ ‫ﻭﻣﺎﻗﻴﺪﻭﻧﻴﺲ ﺃﺳﻘﻔﻲ ﺃﻧﻄﺎﻛﻴﺔ ﻭﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻭﻣﺎ ﻗﺎﺳﻴﺘﻪ ﻗﺒﻠـﻬﻤﺎ‬ ‫ﻋﻠﻰ ﻳﺪ ﻗﻠﻨﺪﻳﻮﻥ ﻣﻌﺮﻭﻑ ﻳﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﺑﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻭﺇﱐ‬ ‫ﻷﻟﺘﺰﻡ ﺍﻟﺼﻤﺖ ﻋﻤﺎ ﳊﻘﲏ ﺃﻳﺎﻡ ﺣﺮﺏ ﺍﻟﻔﺮﺱ ﺑـﺈﻏﺮﺍﺀ ﻓﻼﻓﻴـﺎﻥ‬ ‫ﺍﳌﻬﺮﻃﻖ ﻭﻋﻠﻰ ﻣﻶ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﻭﻋﻤﺎ ﺃﺻﺎﺑﲏ ﰲ ﺍﻟﺮﻫﺎ ﻭﰲ ﺃﻓﺎﻣﻴﺔ‬ ‫ﻭﰲ ﺃﻧﻄﺎﻛﻴﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﺍﻟـﱵ ﺷـﺪﺩﺕ‬ ‫ﺍﻟﺮﺣﺎﻝ ﺇﻟﻴﻬﺎ ﰲ ﻣﻨﺎﺳﺒﺘﲔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺃﺷﺒﺎﻫﻬﺎ ﺍﻟﱵ ﺃﺻﺎﺑﺘﲏ ﻣﻦ‬ ‫ﺍﻟﻨﺴﺎﻃﺮﺓ ﺍﳌﻬﺮﻃﻘﲔ "‪.‬‬

‫ﻭﻗﺪ ﺍﻋﺘﺮﻓﺖ ﺍﻟﻜﻨـﺎﺋﺲ ﺍﻟـﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻘﺒﻄﻴـﺔ ﻭﺍﳊﺒـﺸﻴﺔ‬ ‫ﺑﻔﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﻛﺄﺏ ﻣﻦ ﺁﺑﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣـﺪﺓ ﻭﻣـﻊ‬ ‫ﺫﻟﻚ ﱂ ﻳﺸﺮ ﺇﻟﻴﻪ ﺍﻟﺴﻨﻜﺴﺎﺭ ﺍﻟﻘﺒﻄﻲ ﺃﻭ ﺍﳊﺒﺸﻲ‪.‬‬

‫ﻧﻴﺎﺣﺘﻪ‪ :‬ﰒ ﻧ‪‬ﻘﻞ ﻣﻦ ﻣﻨﻔﺎﻩ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺟﻨﺠـﺮﺍ ﰲ ﻭﻻﻳـﺔ‬ ‫ﺑﺎﻓﻼﺟﻮﻧﻴﺎ ﺣﻴﺚ ﺣ‪‬ﺒﺲ ﰲ ﺑﻴﺖ ﺃﻭﻗﺪﺕ ﻓﻴﻪ ﺍﻟﻨﲑﺍﻥ ﻭﺳﺪﺕ ﻋﻠﻴﻪ‬ ‫ﺍﳌﻨﺎﻓﺬ ﻓﺎﺧﺘﻨﻖ ﰲ ﺣﺠﺮﺗﻪ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺪﺧﺎﻥ ﻭﻣﺎﺕ ﺷﻬﻴﺪ ﺍﻹﳝﺎﻥ‪.‬‬ ‫ﻭﲢﺘﻔﻞ ﺍﻟﻜﻨﻴـﺴﺔ ﺍﻟـﺴﺮﻳﺎﻧﻴﺔ ﺍﻷﺭﺛﻮﺫﻛـﺴﻴﺔ ﺑﻌﻴـﺪ ﻣـﺎﺭ‬ ‫ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ﰲ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻻ ﺗ‪‬ﺸﲑ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺇﱃ‬ ‫ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﳋﺎﺻﺔ ﺑﻜﻞ ﻋﻴﺪ‪ .‬ﻭﺃﻇﻬﺮ ﺃﻋﻴﺎﺩﻩ ﻳﻮﻡ ‪ ١٨‬ﻓﱪﺍﻳﺮ ﻭﻟـﻪ‬ ‫}‪{١٨‬‬

‫ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﻭﻣﻊ ﺃﻥ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﻛﺎﻥ ﺭﺟﻞ ﻛﻔﺎﺡ ﻭﺟﻬـﺎﺩ‪،‬‬ ‫ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﺃﺩﻳﺒﹰﺎ ﻧﺎ‪‬ﹰﺎ ﻭﻛﺎﺗﺒﹰﺎ ﺭﻗﻴـﻖ ﺍﻟﻌﺒـﺎﺭﺓ‪،‬‬ ‫ﻭﺍﻟﺴﺮﻳﺎﻥ ﻳﻌﺪﻭﻧﻪ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻣﻦ ﻛﹸﺘﺎ‪‬ﻢ‪ .‬ﻭﻛﺎﻥ ﻛﻔﺎﺣﻪ ﻣﻦ‬ ‫ﺃﺟﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺣﺎﻓﺰﹰﺍ ﻟﻪ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﻜﺒﲑ ﻣﻦ ﺍﻷﲝـﺎﺙ‬ ‫ﺣﻮﻝ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﻘﺪ ﻋ‪‬ﺮﻑ ﻟﻔﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺣﻮﺍﱄ ‪ ٨٠‬ﻛﺘﺎﺑﹰﺎ‬ ‫ﻗﺎﻡ ﺑﺘﺄﻟﻴﻔﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﻛﺘﺎﺑﺎﺗﻪ ﺍﳉﺪﻟﻴﺔ ﻃﺎﺑﻊ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ‬ ‫ﻳﺪﺍﻓﻊ ﻋﻦ ﻋﻘﻴﺪﺗﻪ ﲝﺮﺍﺭﺓ ﻭﲪﺎﺳﺔ ﻻ ﻃﺎﺑﻊ ﺍﳌﻔﻜﺮ ﺍﻟﻨﺎﺑﻪ ﺍﳍـﺎﺩﺉ‬ ‫ﻛﻤﺎ ﻳﻐﻠﺐ ﻋﻠﻰ ﺑﻘﻴﺔ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﻨﺴﻜﻴﺔ‪.‬‬ ‫ﻭﺗﺘﻨﺎﻭﻝ ﻛﺘﺎﺑﺎﺗﻪ ﻣﻮﺿﻮﻋﺎﺕ ﳐﺘﻠﻔﺔ ﻣﻨﻬﺎ‪:‬‬ ‫‪ – ١‬ﺗﻔﺎﺳﲑ‪:‬‬ ‫ﺇﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻣﺪﻳﻨﺔ ﻟﻔﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺑﺄﻭﻝ ﺗﺮﲨﺔ ﺣﺮﻓﻴﺔ‬ ‫ﻣﻨﻘﺤﺔ ﻟﻸﻧﺎﺟﻴﻞ‪ ،‬ﻓﺒﺪﺃ ﺳﻨﺔ ‪٥٠٥‬ﻡ ﲟﻌﺎﻭﻧﺔ ﻣﺴﺎﻋﺪﻩ ﺑﻮﻟﻴﻜﺎﺭﺑﻮﺱ‬ ‫ﺑﺘﺮﲨﺔ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺑﻌﻬﺪﻳﻪ ﺗﺮﲨﺔ ﺣﺮﻓﻴﺔ ﻋﻦ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻓﺄﲤﺎ ﰲ‬ ‫}‪{١٩‬‬

‫ﺳﻨﺔ ‪٥٠٨‬ﻡ ﻣﺎ ﻳ‪‬ﻌﺮﻑ ﺍﻵﻥ ﺑﺎﻟﺘﺮﲨﺔ ﺍﻟﻔﻴﻠﻮﻛﺴﻴﻨﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﳍـﺎ‬ ‫ﺷﺄﻥ ﻋﻈﻴﻢ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻓﺈﻥ‬ ‫ﻼ ﻳ‪‬ﺸﲑ ﺇﱃ ﺗﺮﲨﺘﻪ ﻟﻠﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻭﺍﳌﺰﺍﻣﲑ ﻋﻠﻰ‬ ‫ﻣﻮﺳﻰ ﺍﻷﺟﻴﻠﻲ ﻣﺜ ﹰ‬ ‫ﺃ‪‬ﺎ ﺍﻟﻌﻤﻞ ﺍﻟﻨﻤﻮﺫﺟﻲ ﻟﺬﻟﻚ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﺪ ﺭﻭﺟﻌﺖ ﺗﺮﲨﺘﻪ ﻫـﺬﻩ‬ ‫ﺑﻌﺪ ﺫﻟﻚ ﰲ ﻣﻄﻠﻊ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺣﻮﺍﱄ ﺳﻨﺔ ‪٦١٦‬ﻡ ﰲ ﺃﺣﺪ ﺃﺩﻳﺮﺓ‬ ‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻓﺮﺍﺟﻊ ﺑﻮﻟﺲ ﺍﻟﺘﻠﻲ ﺗﺮﲨﺔ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻭﺭﺍﺟﻊ ﺗﻮﻣﺎ‬ ‫ﺍﳊﺮﻗﻠﻲ ﺗﺮﲨﺔ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪.‬‬ ‫ﻭﻗﺎﻡ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺑﺸﺮﺡ ﺃﻧﺎﺟﻴﻞ ﻣﱴ ﻭﻟﻮﻗﺎ ﻭﻳﻮﺣﻨﺎ ﻭﲞﺎﺻﺔ‬ ‫ﺑﻌﺾ ﺍﻷﺻﺤﺎﺣﺎﺕ ﺍﳍﺎﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻼﻫﻮﺗﻴﺔ ﺭﺩﹰﺍ ﻋﻠﻰ ﺗﻔﺎﺳﲑ‬ ‫ﺍﻟﻨﺴﺎﻃﺮﺓ ﳍﺎ‪ .‬ﻭﻋ‪‬ﺮﻓﺖ ﺑﺎﺳﻢ ) ﻫﺮﻃﻘﺔ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ( ﻭﻛـﺎﻥ‬ ‫ﳍﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺃﺛﺮ ﻭﺍﺿﺢ ﻋﻠﻰ ﺗﻔﺎﺳﲑ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣـﺪﺓ‬ ‫ﻟﻸﻧﺎﺟﻴﻞ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬ ‫ﻭﻗﺪ ﺣ‪‬ﻔﻈﺖ ﻟﻨﺎ ﺗﻔﺎﺳﲑﻩ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ ﰲ ﻧﺴﺨﺘﲔ ﻭ‪‬ﺟﺪﺗﺎ ﺑﺪﻳﺮ‬ ‫ﺍﻟﺴﺮﻳﺎﻥ ﺑﻮﺍﺩﻱ ﺍﻟﻨﻄﺮﻭﻥ ﻭﳘﺎ ﺍﻵﻥ ﰲ ﻟﻨـﺪﻥ ﲟﻜﺘﺒـﺔ ﺍﳌﺘﺤـﻒ‬ ‫ﺍﻟﱪﻳﻄﺎﱐ‪ ،‬ﻭﻳﺮﺟﻊ ﺗﺎﺭﻳﺦ ﺃﺣﺪ ﺍﻟﻨﺴﺨﺘﲔ ﺇﱃ ﻋﺼﺮ ﺍﳌﺆﻟﻒ ﺳـﻨﺔ‬ ‫‪٥١١‬ﻡ‪ .‬ﻭﺗﻔﺴﲑﻩ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳊﺒﺸﻴﺔ‪.‬‬ ‫‪ – ٢‬ﻻﻫﻮﺕ‬ ‫ﻟﻪ ‪ ٦‬ﻣﻴﺎﻣﺮ ﻭ‪ ١٨‬ﺭﺳﺎﻟﺔ ﰲ ﺍﻟﻼﻫﻮﺕ‪:‬‬ ‫}‪{٢٠‬‬

‫ﺍﳌﻴﺎﻣﺮ‪ :‬ﻋﻦ ﺍﻟﺘﺜﻠﻴﺚ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﲡﺴﺪ ﺍﻟﻜﻠﻤﺔ – ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ‬ ‫ﺍﻟﻮﺍﺣﺪﺓ – ﺍﳉﺪﻝ ﻣﻊ ﺍﻟﻨﺴﺎﻃﺮﺓ – ﰲ ﺍﻟﺮﺩ ﻋﻠـﻰ ﻧـﺴﻄﻮﺭﻳﻮﺱ‬ ‫ﻭﺃﻭﺗﻴﺨﻮﺱ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ – ﻣﻴﻤﺮ ﻋﻦ ﺍﻟﺒﺸﺎﺭﺓ‪.‬‬ ‫ﺍﻟﺮﺳﺎﺋﻞ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳍﺮﺍﻃﻘﺔ – ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟـﺬﻳﻦ ﻳﻘﻮﻟـﻮﻥ‬ ‫ﺑﻄﺒﻴﻌﺘﲔ ﻭﻣﺸﻴﺌﺔ ﻭﺍﺣﺪﺓ – ﺍﻟﺮﺩ ﻋﻠﻰ ﻧﺴﻄﻮﺭﻳﻮﺱ – ﺍﻟﺮﺩ ﻋﻠـﻰ‬ ‫ﺃﺗﺒﺎﻉ ﻧﺴﻄﻮﺭﻳﻮﺱ – ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﺴﻢ ﻃﺒﻴﻌﺔ ﺍﳌﺴﻴﺢ – ﺍﻟـﺮﺩ‬ ‫ﻋﻠﻰ ﺍﳍﺮﺍﻃﻘﺔ – ﻗﺎﻧﻮﻥ ﺍﻹﳝﺎﻥ – ﺍﻟﺮﺩ ﻋﻠﻰ ﳎﻤﻊ ﺧﻠﻘﻴﺪﻭﻧﻴـﺔ –‬ ‫ﺇﺫﺍ ﺳ‪‬ﺌﻞ ﺭﺟﻞ ﻛﻴﻒ ﺗﺆﻣﻦ ﻓﻠﻴﺠﺎﻭﺏ ﻫﻜﺬﺍ – ﻗﺎﻧﻮﻥ ﺍﻹﳝﺎﻥ‪.‬‬ ‫‪ – ٣‬ﻛﺘﺐ ﺍﻟﻨﺴﻚ ﻭﺍﻟﻔﻀﻴﻠﺔ‪:‬‬ ‫ﻟﻪ ﻛﺘﺎﺏ ﻋﻦ ﺃﺳﺲ ﺍﻟﻔﻀﺎﺋﻞ ﻭﻫﻮ ﻣﻴﺎﻣﺮ ﻧﺸﺮﻫﺎ ﺳﲑ ﻭﺍﻟﻴﺲ‬ ‫ﺑﺪﺝ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ ﻣﻊ ﺗﺮﲨﺘﻬﺎ ﺇﱃ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺳﻨﺔ ‪١٨٩٤‬ﻡ‪ .‬ﻭﻫـﻲ‬ ‫ﻣﻴﺎﻣﺮ ﺫﺍﺕ ﺃﺛﺮ ﻭﺍﺿﺢ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻔـﻀﺎﺋﻞ‬ ‫ﺍﳌﺴﻴﺤﻴﺔ‪ .‬ﻭﻗﺪ ﺗﺄﺛﺮ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﲟﻴـﺎﻣﺮ " ﺃﻓﺮﻫـﺎﺕ " ﻭﻫـﻲ‬ ‫ﻣﻘﺴﻤﺔ ﰲ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺇﱃ ‪ ١٣‬ﻣﻴﻤﺮ‪ (١) :‬ﺍﳌﻘﺪﻣﺔ‪ (٣ ،٢) ،‬ﻋـﻦ‬ ‫ﺍﻹﳝﺎﻥ‪ (٥ ،٤) ،‬ﻋﻦ ﺍﻟﺒﺴﺎﻃﺔ‪ (٧ ،٦) ،‬ﺧـﻮﻑ ﺍﷲ‪( ٩ ،٨) ،‬‬ ‫ﺍﻟﺘﺠﺮﺩ‪ (١٠) ،‬ﺍﻟﺸﺮﺍﻫﺔ‪ (١١) ،‬ﺬﻳﺐ ﻭﻗﻤـﻊ ﺍﳉـﺴﺪ‪،١٢) ،‬‬ ‫‪ (١٣‬ﺍﻷﺧﻄﺎﺀ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻄﻬﺎﺭﺓ‪.‬‬ ‫ﻭﻗﺪ ﻧﺸﺮ ﺑﺪﺝ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ ﺑﻌﺪ ﻣﻘﺎﺭﻧﺘﻪ ﺑﻌﺪﺓ ﻧـﺴﺦ‬ ‫ﺧﻄﻴﺔ ﻣﻮﺟﻮﺩﺓ ﺑﺎﳌﺘﺤﻒ ﺍﻟﱪﻳﻄﺎﱐ‪ ،‬ﻭﻫﻲ ﻧﺴﺦ ﺗﺮﺟﻊ ﺇﱃ ﻣﺎ ﺑﲔ‬ ‫}‪{٢١‬‬

‫ﺍﻟﻘﺮﻧﲔ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﺎﻥ‬ ‫ﺷﺎﺋﻊ ﺍﻻﺳﺘﻌﻤﺎﻝ ﰲ ﺃﻭﺳﺎﻁ ﺍﻟﺮﻫﺒﺎﻥ‪.‬‬ ‫ﻭﻗﺪ ﺗ‪‬ﺮﲨﺖ ﻫﺬﻩ ﺍﳌﻴﺎﻣﺮ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻊ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺃﲰـﺎﺀ‬ ‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺴﺒﻊ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﳐﻄﻮﻃﺔ ﻣﻮﺟﻮﺩﺓ ﲟﻜﺘﺒـﺔ‬ ‫ﺑﺎﺭﻳﺲ ﻣﻨﺴﻮﺧﺔ ﰲ ﺩﻳﺮ ﺍﻟﺴﺮﻳﺎﻥ ﺑﻮﺍﺩﻱ ﺍﻟﻨﻄﺮﻭﻥ ﺳﻨﺔ ‪١٤٩٣‬ﻡ‪.‬‬ ‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﺷﺮﺡ ﻟﺒﻌﺾ ﺃﻣﺜﺎﻝ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﺭﺳـﺎﻟﺔ ﻋـﻦ‬ ‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺭﺩﹰﺍ ﻋﻠﻰ ﺳﺆﺍﻝ ﻫﻞ ﳜﺮﺝ ﺍﻟـﺮﻭﺡ ﺍﻟﻘـﺪﺱ ﻣـﻦ‬ ‫ﺍﳋﺎﻃﻲﺀ ﰒ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﺇﺫﺍ ﺗﺎﺏ؟ ‪ -‬ﺭﺳﺎﻟﺔ ﻋﻦ ﺍﻹﺧﻮﺓ ﻭﻫـﻲ ﰲ‬ ‫ﻧﻈﻢ ﺍﻟﺮﻫﺒﻨﺔ – ﺭﺳﺎﻟﺔ ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﺴﻜﻮﻥ ﰲ ﺍﻟﺮﻫﺒﻨﺔ‪.‬‬

‫‪ – ٤‬ﻭﻟﻪ ﺭﺳﺎﺋﻞ‬ ‫ﻛﺎﻥ ﻳﻜﺘﺒﻬﺎ ﻋﺎﺩﺓ ﺇﱃ ﺭﻫﺒﺎﻥ ﺭﺩﹰﺍ ﻋﻠﻰ ﺃﺳﺌﻠﺔ ﻳﻄﻠﺒﻮﻥ ﻓﻴﻬﺎ ﺭﺃﻳﻪ‬ ‫ﰲ ﻣﻮﺿﻮﻋﺎﺕ ﻋﻦ ﺍﻟﻌﻘﺎﺋﺪ ﺃﻭ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺃﻗﺪﻡ ﻫـﺬﻩ ﺍﻟﺮﺳـﺎﺋﻞ‬ ‫ﺭﺳﺎﻟﺘﻪ ﺇﱃ ﺍﻹﻣﱪﺍﻃﻮﺭ ﺯﻳﻨﻮﻥ ﻭﻳﻈﻦ ﺃﻧﻪ ﻛﹸﺘﺒـﺖ ﺣـﻮﺍﱃ ﺳـﻨﺔ‬ ‫‪٤٨٢‬ﻡ‪.‬‬ ‫ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺇﱃ ﺭﻫﺒﺎﻥ ﺩﻳﺮ ﺗﻠﻌﺪﺍ – ﺭﺳﺎﻟﺔ ﺇﱃ ﺭﻫﺒﺎﻥ ﺩﻳﺮ ﺑﻴﺖ‬ ‫ﻛﻮﻛﻞ ) ﻭﻫﻮ ﺟﺒﻞ ﺑﺎﻛﻮﻛﻞ ﰲ ﻃﻮﺭ ﻋﺒﺪﻳﻦ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺩﻳـﺎﺭ‬ ‫ﺑﻜﺮ ( ﻛﹸﺘﺒﺖ ﻗﺒﻞ ﺳﻨﺔ ‪٤٩١‬ﻡ ﻷﻥ ﻓﻴﻬﺎ ﺫﻛﺮ ﻟﻺﻣﱪﺍﻃﻮﺭ ﻳ‪‬ﻔﻬـﻢ‬ ‫ﻣﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﻭﻗﺖ ﻛﺘﺎﺑﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺑﻌﺪ ﺳﻨﺔ ‪٤٨٥‬ﻡ‬ ‫ﻷﻧﻪ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻧﺘﺼﺎﺭ ﺍﻹﻣﱪﺍﻃﻮﺭ ﻋﻠﻰ ﻟﻴﻮﻧﺘﻴﻮﺱ ﻭﺇﻟﻴﻮﺱ‪.‬‬

‫ﻭﻟﻪ ﻛﺬﻟﻚ ﻛﺘﺎﺏ ﻋﻦ ﺍﻟﺮﻫﺒﻨﺔ ﻣﺆﻟﻒ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟـﺴﺆﺍﻝ‬ ‫ﻭﺍﳉﻮﺍﺏ ﻳﻌﺎﰿ ﻓﻴﻪ ﺍﻟﻨﻮﺍﺣﻲ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺣﻴﺎﺓ ﺍﻟﺮﻫﺒﻨﺔ ﻭﻳﻌﺘﻤﺪ ﻓﻴﻪ‬ ‫ﻋﻠﻰ ﻛﺘﺎﺏ ﺑﺴﺘﺎﻥ ﺍﻟﺮﻫﺒﺎﻥ ﻟﺒﻼﺩﻳﻮﺱ ﻋﻦ ﺳﲑ ﺍﻵﺑـﺎﺀ ﺍﻟﺮﻫﺒـﺎﻥ‬ ‫ﺍﳌﺼﺮﻳﲔ – ﻭﻗﺪ ﺗ‪‬ﺮﺟﻢ ﻫﺬﺍ ﺍﻟﻜﺘﺐ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﻄﻠﻊ ﺍﻟﻘـﺮﻥ‬ ‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺳﻨﺔ ‪١٣٠٥‬ﻡ‪ .‬ﻭﻗﺎﻡ ﺍﳌﻄﺮﺍﻥ ﺳﻼﻣﺔ ﻣﻄﺮﺍﻥ ﺍﳊﺒـﺸﺔ‬ ‫ﺍﻟﻘﺒﻄﻲ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﳊﺒﺸﺔ ﺑﺎﳌﺘﺮﺟﻢ ﺑﻨﻘﻠﻪ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﳊﺒﺸﻴﺔ‬ ‫ﰲ ﺃﻳﺎﻡ ﺣﻜﻢ ﻣﻠﻚ ﺍﳊﺒﺸﺔ ﺳﻴﻒ ﺃﺭﻋﺪ ) ‪١٣٧٢ – ١٣٤٤‬ﻡ (‪،‬‬ ‫ﻭﻗﺪ ﻃﹸﺒﻊ ﺣﺪﻳﺜﹰﺎ ﰲ ﺃﺩﻳﺲ ﺃﺑﺎﺑﺎ ﺳﻨﺔ ‪١٩٢٨‬ﻡ ﻭﺍﻟـﻨﺺ ﺍﻟﻌـﺮﰊ‬ ‫ﻣﻮﺟﻮﺩ ﺍﻵﻥ ﰲ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ ﻭﻫﻮ ﻧﺎﻗﺺ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﻮﺟﺪ ﻣﻨﻪ ﻧـﺺ‬ ‫ﻛﺎﻣﻞ ﲟﻜﺘﺒﺔ ﺍﳌﺘﺤﻒ ﺍﻟﻘﺒﻄﻲ ﲟﺼﺮ ﺍﻟﻘﺪﳝﺔ‪.‬‬

‫ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﻟﻠﻘﺴﺎﻭﺳﺔ ﺍﻟﺮﻫﻮﻳﲔ ﺃﺑﺮﺍﻫﺎﻡ ﻭﺃﻭﺭﺳﱵ ﻋﻦ ﺃﺣﻮﺍﻝ‬ ‫ﺍﻟﻨﺎﺳﻚ ﺍﳌﺒﺘﺪﻉ ﺇﺳﻄﻔﺎﻥ ﺑﺮﺻـﺪﻳﻠﻲ – ﻭﺭﺳـﺎﻟﺔ ﺇﱃ ﺑﻄﺮﻳـﺮﻙ‬ ‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻳﻮﺣﻨﺎ ﺍﻟﺜﺎﱐ ﺍﻝ ‪٥١٦ – ٥٠٥ ) ٣٠‬ﻡ (‪ .‬ﻭﻟﻪ ﺛﻼﺙ‬ ‫ﺭﺳﺎﺋﻞ ﻛﺘﺒﻬﺎ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺃﺛﻨﺎﺀ ﻧﻔﻴﻪ ﰲ ﺗﺮﺍﻗﻴﺎ – ﻭﻟـﻪ ﺭﺳـﺎﻟﺔ ﺇﱃ‬ ‫ﺭﻫﺒﺎﻥ ﺳﻨﻮﻥ ﻋﻦ ﲡﺴﺪ ﺍﳌﺴﻴﺢ – ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺇﱃ ﺁﺑﺎﺀ ﺍﻟﺮﻫﺎ ﻋـﻦ‬ ‫ﺣﻴﺎﺓ ﺍﻟﺮﻫﺒﻨﺔ ﺍﻟﻌﻤﻠﻴﺔ – ﻭﺭﺳﺎﻟﺔ ﻣﻮﺟﻬﺔ ﺇﱃ ﺍﻟﺮﻫﺒﺎﻥ ﺍﳌﺒﺘـﺪﺋﲔ –‬ ‫ﻭﺭﺳﺎﻟﺔ ﺇﱃ ﺃﰊ ﻧﻔﲑ ﺍﳊﲑﻱ ﻭﻓﻴﻬﺎ ﺗﺎﺭﻳﺦ ﺍﻟﻨﺴﻄﻮﺭﻳﺔ ﻛﺘﺒﻬﺎ ﺣﻮﺍﱄ‬ ‫ﺳﻨﺔ ‪٥٠٠‬ﻡ‪.‬‬

‫}‪{٢٢‬‬

‫}‪{٢٣‬‬

‫ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺟﺎﻭﺏ ‪‬ﺎ ﺑﻄﺮﻳﻖ ﺍﻟﻨﺎﺳﻚ ﺍﻟﺮﻫـﺎﻭﻱ ﰲ ﺣﻔـﻆ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺍﻹﳍﻴﺔ ﻭﻣﻘﺎﻭﻣﺔ ﺃﻫﻮﺍﺀ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺇﱃ ﺗﻠﻤﻴﺬ ﻋـﻦ‬ ‫ﺭﺗﺐ ﺍﻟﺮﻫﺒﻨﺔ ﺍﻟﺜﻼﺙ‪.‬‬ ‫‪ – ٥‬ﻛﺘﺐ ﺍﻟﻄﻘﻮﺱ‬ ‫ﻭﻟﻪ ﻛﺘﺐ ﻃﻘﺴﻴﺔ ﻋﺮﻓﻨﺎﻫﺎ ﻣـﻦ ﺍﳌﺨﻄﻮﻃـﺎﺕ ﺍﻟـﺴﺮﻳﺎﻧﻴﺔ‬ ‫ﻭﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﳊﺒﺸﻴﺔ‪ .‬ﻣﻨﻬﺎ ﺛﻼﺙ ﻗﺪﺍﺳﺎﺕ ﺗ‪‬ﻨﺴﺐ ﺇﻟﻴﻪ ﻭﺻﻠﻮﺍﺕ‬ ‫ﺗﺘﻠﻰ ﻗﺒﻞ ﺍﻟﺘﻨﺎﻭﻝ ﻭﺑﻌﺪﻩ ﻭﻭﺿﻊ ﻃﻘﺴﹰﺎ ﳐﺘﺼﺮﹰﺍ ﻟﻌﻤـﺎﺩ ﺍﻷﻃﻔـﺎﻝ‬ ‫ﺍﶈﺘﻀﺮﻳﻦ‪.‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺩﻳﺮ ﺍﻟﺴﺮﻳﺎﻥ ﻗﺪ ﺣﺮﺹ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﻫﺬﻩ ﺍﻟﺮﺳـﺎﻟﺔ‬ ‫ﺍﳌﻄﻮﻳﺔ ﺇﱃ ﻋﺎﱂ ﺍﻟﻨﺴﻚ ﻭﺍﻟﻔﻀﻴﻠﺔ ﺣﱴ ﺗﻌﻮﺩ ﺛﺎﻧﻴﺔ ﻓﺘﺸﻊ ﻣﻦ ﻧﻮﺭﻫﺎ‬ ‫ﻛﻤﺎ ﺃﺿﺎﺀﺕ ﻋﻠﻰ ﺁﺑﺎﺋﻨﺎ ﺃﺟﻴﺎ ﹰﻻ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻓﺈﱐ ﺃﺗﻮﺟﻪ ﺇﱃ ﺍﻟـﺪﻳﺮ‬ ‫ﺑﺘﻬﻨﺌﺔ ﻗﻠﺒﻴﺔ ﻋﻠﻰ ﺧﻄﻮﺗﻪ ﺍﻷﻭﱃ ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﻌـﲔ ﺍﻷﻧﺒـﺎ‬ ‫ﺛﺎﺅﻓﻴﻠﺲ ﺃﺳﻘﻒ ﺍﻟﺪﻳﺮ ﻭﻳﺴﺪﺩ ﺧﻄﺎﻩ ﻟﻠـﺴﲑ ﰲ ﻫـﺬﺍ ﺍﻟﻄﺮﻳـﻖ‬ ‫ﺍﻹﺻﻼﺣﻲ ﺍﻟﻘﻮﱘ ﲞﻄﻰ ﺳﺮﻳﻌﺔ ﻣﻮﻓﻘﺔ‪.‬‬ ‫ﻣﺮﺍﺩ ﻛﺎﻣﻞ‬

‫ﻭﻟﻪ ﺻﻠﻮﺍﺕ ﻟﻸﻭﻗﺎﺕ ﺍﻟﺴﺒﻌﺔ ﺗ‪‬ﺮﲨﺖ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳊﺒﺸﻴﺔ‪.‬‬ ‫ﻭﻟﻪ ﻣﻴﻤﺮ ﰲ ﻣﻴﻼﺩ ﺍﳌﺴﻴﺢ – ﻭﻟﻪ ﺻﻠﻮﺍﺕ ﺷﻜﺮ ﻣﺘﺮﲨـﺔ ﺇﱃ‬ ‫ﺍﳊﺒﺸﻴﺔ‪.‬‬ ‫ﻭﻗﺪ ﺿﺎﻉ ﺍﻟﻜﺜﲑ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﲰﺎﺀ ﺑﻌـﻀﻬﺎ‬ ‫ﻣﻌﺮﻭﻑ ﻭﺍﻟﺒﺎﻗﻴﺔ ﻓﹸﻘﺪﺕ‪.‬‬ ‫ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﳓﻦ ﺑﺼﺪﺩﻩ ﻫﻮ ﻗﻄﺮﺓ ﻣﻦ ﻓﻴﺾ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ‬ ‫ﻭﻫﻮ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺳﺒﻌﺔ ﻣﻴﺎﻣﺮ ﰲ ) ﺍﻹﳝﺎﻥ‪ ،‬ﺍﻟﺒﺴﺎﻃﺔ‪ ،‬ﺧﻮﻑ ﺍﷲ‪،‬‬ ‫ﺍﻟﺘﺠﺮﺩ‪ ،‬ﺍﻟﺸﺮﺍﻫﺔ‪ ،‬ﺬﻳﺐ ﻭﻗﻤﻊ ﺍﳉﺴﺪ‪ ،‬ﺃﱂ ﺍﻟﺰﻧﺎ (‪.‬‬ ‫ﻭﺭﺳﺎﻟﺘﲔ ﺍﻷﻭﱃ ﺇﱃ ﺑﻄﺮﻳﻖ ﺍﻟﻨﺎﺳﻚ ﺍﻟﺮﻫﺎﻭﻱ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋـﻦ‬ ‫ﺭﺗﺐ ﺍﻟﺮﻫﺒﻨﺔ‪.‬‬ ‫}‪{٢٤‬‬

‫}‪{٢٥‬‬

‫‪@ @pbzÜİ–ß‬‬ ‫ﻣﺎﺭﻱ‪ :‬ﻛﻠﻤﺔ ﺳﺮﻳﺎﻧﻴﺔ ﻣﻌﻨﺎﻫﺎ ﺳﻴﺪﻱ ﻭﻳ‪‬ﻠﻘﺐ ‪‬ﺎ ﺍﻟﻘﺪﻳـﺴﻮﻥ‬ ‫ﻭﻗﺪ ﺿﺎﻉ ﻧﻄﻖ ﺍﻟﻴﺎﺀ ﰲ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋـﺎﻣﺲ‪ .‬ﻓﻜﺎﻧـﺖ‬ ‫ﺗ‪‬ﻜﺘﺐ ﺑﺎﻟﻴﺎﺀ ﻭﺗﻨﻄﻖ ﺑﺪﻭ‪‬ﺎ‪ .‬ﻟﺬﻟﻚ ﺗ‪‬ﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻌﺮﺑﻴـﺔ ﺃﺣﻴﺎﻧـﹰﺎ‬ ‫ﺑﺎﻟﻴﺎﺀ ) ﻣﺎﺭﻱ ( ﻭﺃﺣﻴﺎﻧﹰﺎ ﺑﺪﻭﻥ ﻳﺎﺀ ) ﻣ‪‬ﺎﺭ (‪.‬‬ ‫ﻣﻴﻤﺮ‪ :‬ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ﺍﻟﺴﺮﻳﺎﱏ ) ﺍ ﻡ ﺭ ( ﻣﻌﻨﺎﻫﺎ ) ﻗﺎﻝ (‬ ‫ﻭﻣﻌﲎ ﻣﻴﻤﺮ ﻗﻮﻝ ﺃﻭ ﻋﻈﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻴﻤﺮ ﺇﻣﺎ ﺗﺎﺭﳜﻴﹰﺎ ﺃﻭ ﻭﻋﻈﻴـﺎﹰ‪،‬‬ ‫ﻭﻳﻜﻮﻥ ﺇﻣﺎ ﻧﻈﻤﹰﺎ ﺃﻭ ﻧﺜﺮﹰﺍ ﰲ ﺍﻷﺻﻞ ﺍﻟـﺴﺮﻳﺎﱐ‪ ،‬ﻭﻗـﺪ ﺃﺧـﺬﺕ‬ ‫ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﺔ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻋﻦ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﺇﻓﺮﺍﺯ‪ :‬ﺍﻹﻓﺮﺍﺯ ﻣﻌﻨﺎﻩ ﺍﻟﺘﻤﻴﻴﺰ ﻭﻳ‪‬ﻘﺼﺪ ﺑﻪ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺮﻭﺣﻴـﺔ‬ ‫ﻭﺍﻟﻨﺴﻜﻴﺔ ﺍﳌﻮﻫﺒﺔ ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳝﻴﺰ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‬ ‫ﻭﺑﲔ ﻣﺎ ﻳﺼﻠﺢ ﻋﻤﻠﻪ ﻭﺍﻟﺘﻔﻜﲑ ﻓﻴﻪ ﻭﺑﲔ ﻣﺎ ﻻ ﻳﺼﻠﺢ‪.‬‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺔ‪ :‬ﺍﻟﺘﺎﻭﺭﻳﺔ ﻛﻠﻤﺔ ﻳﻮﻧﺎﻧﻴـﺔ ﻭﻣﻌﻨﺎﻫـﺎ ﻟﻐـﺔ ﺍﻟﺮﺅﻳـﺔ‬ ‫ﻭﺍﺻﻄﻼﺣﹰﺎ ﺍﻟﻜﺸﻒ ﺍﻟﺒﺎﻃﲏ ﻭﻫﻲ ﻋﻠﻰ ﻣﺮﺍﺗﺐ ﻣﻨـﻬﺎ ﺭﺅﻳـﺔ ﺍﷲ‬ ‫ﻭﻣﻨﻬﺎ ﺭﺅﻳﺔ ﺍﳌﻼﺋﻜﺔ ﺍﻭ ﺃﺭﻭﺍﺡ ﺍﻟﻘﺪﻳﺴﲔ ﻭﻣﻨﻬﺎ ﺍﺳﺘﺠﻼﺀ ﺍﻷﻣـﻮﺭ‬ ‫ﺍﳋﻔﻴﺔ‪.‬‬ ‫ﻭﻫﻲ ﻣﻮﻫﺒﺔ ﺧﺎﺻﺔ ﳝﻨﺤﻬﺎ ﺍﷲ ﻟﺒﻌﺾ ﻗﺪﻳﺴﻴﻪ ﺇﻣﺎ ﳌﻨﻔﻌﺘـﻬﻢ‬ ‫ﺍﳋﺎﺻﺔ ﺃﻭ ﳌﻨﻔﻌﺔ ﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫}‪{٢٦‬‬

‫‪@ @Þëþa@Šàî½a‬‬ ‫ﺍﻹﳝﺎﻥ‬ ‫ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﻧﻮ ﺑﺘﺮﺗﻴﺐ ﻟﺘﺪﺑﲑ ﺳﲑﻩ ﺗﻠﻤﺬﺓ ﺍﳌﺴﻴﺢ ﻳﻨﺒﻐﻲ‬ ‫ﻟﻪ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺃﻥ ﻳﻘﺘﲏ ﻟﻨﻔﺴﻪ ﺇﳝﺎﻧﹰﺎ ﺣﻘﻴﻘﻴﹰﺎ ﻓﻴـﺼﺪﻕ ﺍﷲ ﻭﻻ‬ ‫ﻳﻔﺤﺺ ﺃﻋﻤﺎﻟﻪ ﻭﻛﻼﻣﻪ‪ ،‬ﻭﳛﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻭﻻ ﻳﻔﺘﺶ ﻋﻦ ﻃﺒﻴﻌﺘـﻪ‪.‬‬ ‫ﳚﺐ ﻋﻠﻰ ﺍﻟﺬﻱ ﻳﺘﻘﺪﻡ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﺆﻣﻦ ﺃﻧﻪ ﻣﻮﺟﻮﺩ ﻭﺃﻧﻪ ﳚـﺎﺯﻱ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻄﻠﺒﻮﻧﻪ ) ﻋﺐ ‪ ( ٦ :١١‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺿﻤﲑ ﻃﻔﻞ‬ ‫ﻷﻥ ﻟﻴﺲ ﻟﻪ ﰲ ﺃﻓﻜﺎﺭﻩ ﻗﻮﺓ ﺃﻥ ﻳﺒﺤﺚ ﻋﻤﺎ ﻳﺴﻤﻊ ﺑﻞ ﺗﻮﻟﺪ ﻟﻪ ﻫﺬﻩ‬ ‫ﺍﻟﻘﻮﺓ ﻣﻦ ﺍﳌﻌﻤﻮﺩﻳﺔ ﺑﺎﻹﳝﺎﻥ ﻛﻤﺜﻞ ﺍﻟﻄﻔﻞ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﻳـﺘﻌﻠﻢ‬ ‫ﺃﲰﺎﺀ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻭﻻ ﻳﻔﻬﻢ ﻗﻮ‪‬ﺎ‪ .‬ﻫﻜﺬﺍ ﳓﻦ ﺃﻳﻀﹰﺎ ﻧﻘﺒﻞ ﻛـﻼﻡ‬ ‫ﺍﻷﲰﺎﺀ‪ .‬ﺃﻣﺎ ﺃﺳﺮﺍﺭ ﻣﻌﺮﻓﺘﻬﺎ ﻓﻠﻠﻪ ﻭﺣﺪﻩ ﻷﻧﻨﺎ ﺃﻃﻔﺎﻝ ﺃﻣﺎﻡ ﺍﳌﻌﺮﻓـﺔ‬ ‫ﻭﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻻ ﻳ‪‬ﻨﻄﻖ ‪‬ﺎ ﻛﻤﺜﻞ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻳـﺴﺘﻤﻊ ﺇﱃ‬ ‫ﻛﻼﻡ ﺃﺑﻴﻪ ﻭﻳﺼﺪﻕ ﻭﻋﻮﺩﻩ ﺑﻼ ﺷﻚ ﻭﻳﺼﺪﻕ ﺃﻧﻪ ﻳﻌﻄﻴﻪ ﺇﻳﺎﻫﺎ ﻓﻼ‬ ‫ﻳﻜﺬﺏ ﻛﻠﻤﺘﻪ ﻭﻻ ﻳﻔﺤﺼﻬﺎ‪.‬‬ ‫‪@ @a@bíb•ë@ÅÐyë@æb¹⁄a‬‬ ‫ﻧﺎﺩﻯ ﺳﻴﺪﻧﺎ ﲟﻠﻜﻮﺗﻪ ﻭﻛﺸﻔﻪ ﻟﻠﺘﺮﺍﺑﻴﲔ ﻷﻧﻪ ﻗﺎﻝ ﻗﺪ ﺍﻗﺘـﺮﺏ‬ ‫ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ) ﻣﺖ ‪ ( ٧ :١٠‬ﺇﻥ ﲰﻌﺖ ﻫـﺬﺍ ﺍﻟـﺼﻮﺕ‬ ‫}‪{٢٧‬‬

‫ﺟﺴﺪﻳﺔ ﻭﺑﺎﳉﺴﺪ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻴﻬﺎ ﻭﺃﻣﺎ ﻋﺎﱂ ﺍﻟﺮﻭﺡ ﻓـﻴﺤﺲ‬ ‫ﺑﺎﻹﳝﺎﻥ ﻓﻘﻂ‪.‬‬

‫ﻳﻨﺎﺩﻱ ﻭﻳﺒﺸﺮ ﺑﺎﳌﻠﻜﻮﺕ‪ ،‬ﺻﺪﻕ ﻭﻻ ﺗﺸﻚ ﻷﻧﻚ ﺗﻌﻠﻢ ﺃﻧﻪ ﺻﻮﺕ‬ ‫ﺍﷲ‪ .‬ﻻ ﺗﻔﻜﺮ ﰲ ﻧﻔﺴﻚ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﳌﻠﻜﻮﺕ ﻭﻻ ﺗﻔﺤﺺ ﺑﻠـﺪ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺑﺄﻓﻜﺎﺭﻙ‪ .‬ﺍﲰﻊ ﻗﻮﻝ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻗﺪ ﺍﻗﺘـﺮﺏ‬ ‫ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻓﻼ ﺗﻔﺤﺺ ﻭﺗﻔﺘﺶ ﻋﻨﻪ ﻷﻧﻪ ﻗﺮﻳﺐ ﻣﻨﻚ‪ .‬ﺇﻥ‬ ‫ﻛﻨﺖ ﺗﺘﻘﺪﻡ ﺇﻟﻴﻪ ﻓﺎﻟﺪﻧﻮ ﻣﻨﻪ ﻻ ﻳﻜﻮﻥ ﺑﻄﻠﺐ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺒﺤﺚ‬ ‫ﻛﻴﻒ ﻫﻮ ﻭﲟﺎﺫﺍ ﺗﺸﺒﻬﻪ ﺑﻞ ﺃﻥ ﲢﻔﻆ ﻭﺻﺎﻳﺎ ﺍﷲ ﻭﺗ‪‬ﻜﻤـﻞ ﺳـﻨﻦ‬ ‫ﻭﺷﺮﺍﺋﻊ ﺍﳌﻠﻜﻮﺕ ﺍﻟﱵ ﻓﺮﺿﺖ ﻋﻠﻴﻨﺎ‪ .‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻳﻜﻮﻥ ﺑﺎﻹﳝـﺎﻥ‪.‬‬ ‫ﲰﻌﺖ ﻋﻦ ﺍﷲ ﺃﻧﻪ ﺃﺯﱄ ﻣﻨﺬ ﺍﻟﻘﺪﱘ‪ ،‬ﺃﺑﺪﻱ ﺑﺄﺯﻟﻴﺘﻪ ﻭﱂ ﻳﻜﻦ ﻣـﻦ‬ ‫ﺁﺧﺮ ﻭﻟﻴﺲ ﺃﻗﻨﻮﻡ ﻭﺍﺣﺪ ﺑﻞ ﻃﺒﻴﻌﺔ ﺃﺯﻟﻴﺔ ﺗ‪‬ﻌﺮﻑ ﺑﺜﻼﺛﺔ ﺃﻗﺎﻧﻴﻢ ﻭﻳﺆﻣﻦ‬ ‫ﺑﻪ‪ .‬ﺛﻖ ﻭﺻﺪﻕ ﺃﻥ ﺍﻟﺬﻱ ﻭﻟﺪ ﻣﺎ ﲡﺰﺃ ﻭﺍﻟﺬﻱ ﻭﻟـﺪ ﻣـﺎ ﺍﻧﻘﻄـﻊ‬ ‫ﻭﺍﻧﻔﺼﻞ‪ .‬ﺑﻞ ﻫﻮ ﺍﻵﺏ ﻣﻌﻪ ﺍﺑﻨﻪ ﺃﺯﻟﻴﹰﺎ ﻗﺪﳝﹰﺎ ﻣﻊ ﺍﻟـﺮﻭﺡ ﺍﻟﻘـﺪﺱ‬ ‫ﺍﻟﺬﻱ ﻣﻦ ﻃﺒﻴﻌﺘﻬﻢ ﻭﺍﻋﺘﺮﻑ ﺃ‪‬ﻢ ﻫﻜﺬﺍ ﻓﻘﻂ‪ .‬ﻭﺃﻣﺎ ﻛﻴﻒ ﻭﻣـﱴ‬ ‫ﻭﺇﱃ ﺃﻳﻦ ﻭﺑﺄﻱ ﺷﻜﻞ ﻭﺑﺄﻱ ﻧﻮﻉ ﻭﺑﺄﻱ ﺗﺮﺗﻴﺐ ﻫﻮ ﺷﺒﻬﻬﻢ ﻭﻛﻴﻒ‬ ‫ﻫﻢ ﺛﻼﺛﺔ ﻭﻻ ﻳﺘﻤﻴﺰﻭﻥ ﻣﻦ ﺑﻌﺾ ﻭﻻ ﻳﻔﺮﺯﻭﻥ‪ .‬ﺃﻭ ﻛﻴـﻒ ﻫـﻢ‬ ‫ﺑﺒﻌﻀﻬﻢ ﻳﺴﻤﻮﺍ ﺛﻼﺛﺔ ﻭﻛﻴﻒ ﻭﻟﺪ ﺍﻻﺑﻦ ﻣﻦ ﺍﻵﺏ ﻭﻣﺎ ﺍﻧﻔﺼﻞ ﻣﻦ‬ ‫ﺍﻵﺏ‪ ،‬ﻭﻛﻴﻒ ﻭﻟﺪﻩ ﺍﻵﺏ ﻭﻣﺎ ﺧﺮﺝ ﻋﻨﻪ‪ .‬ﻫﺬﻩ ﻭﻣـﺎ ﻳـﺸﺒﻬﻬﺎ‬ ‫ﺑﺎﻹﳝﺎﻥ ﺗ‪‬ﻘﺒﻞ ﻭﺑﺪﻭﻥ ﺇﳝﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﺴﻤﻌﻬﺎ ﺃﻭ ﳛﺘﻤﻠﻬﺎ‬ ‫ﺣﱴ ﻭﻻ ﲰﺎﻋﹰﺎ ﺳﺎﺫﺟﹰﺎ‪ .‬ﻛﻞ ﺷﻲﺀ ﺭﻭﺣﺎﱐ ﺑـﻞ ﲨﻴـﻊ ﻋـﺎﱂ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺇﳕﺎ ﻧﻨﻈﺮﻩ ﻭﳓﺲ ﺑﻪ ﺑﺎﻹﳝﺎﻥ‪ .‬ﻓﺈﻥ ﱂ ﻧﻘـﱳ ﺇﳝﺎﻧـﹰﺎ ﰲ‬ ‫ﺃﻧﻔﺴﻨﺎ ﻓﻤﺎ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻔﻬﻢ ﺷﻴﺌﹰﺎ ﺧﺎﺭﺟﹰﺎ ﻋﻤﺎ ﻧﻨﻈﺮﻩ ﺑﺄﻋﻴﻨﻨﺎ‪ .‬ﻷ‪‬ﺎ‬

‫ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﺑﺎﻹﳝﺎﻥ ﻣﺎ ﻳﻌﺠﺰ ﻋﻠﻴﻨﺎ ﺷﻲﺀ ﻭﺣﺴﺐ ﻛﻼﻡ ﺳﻴﺪﻧﺎ‬ ‫ﺃﻥ ﻗﻮﺓ ﺍﻹﳝﺎﻥ ﺗﻘﻬﺮ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻭﺗﻔﻌﻞ ﻛـﻞ ﺷـﻲﺀ ﻳﻔـﻮﻕ‬ ‫ﺍﻟﻄﺒﻴﻌﺔ‪ .‬ﻭﺑﺎﺧﺘﺼﺎﺭ ﻓﺎﻹﳝﺎﻥ ﻳﻌﻄﻲ ﻗﻮﺓ ﺇﳍﻴﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﺣﻴـﺚ‬ ‫ﻳﺆﻣﻦ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻳﺮﻳﺪ‪ ،‬ﻳﻔﻌﻠﻪ ﺑﺈﳝﺎﻥ‪ .‬ﺣﱴ ﻭﺇﻥ ﻛـﺎﻥ ﺍﻟﻄﺒـﻊ‬

‫}‪{٢٨‬‬

‫}‪{٢٩‬‬

‫ﻟﻘﺪ ﻗﺴﻢ ﺍﳋﺎﻟﻖ ﲨﻴﻊ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺇﱃ ﲬﺴﺔ ﺃﻧـﻮﺍﻉ‪:‬‬ ‫ﻓﻤﻨﻪ ﻣﺎ ﻳ‪‬ﻨﻈﺮ ﻭﻣﻨﻪ ﻣﺎ ﻳ‪‬ﺴﻤﻊ ﻭﻣﻨﻪ ﻣﺎ ﻳ‪‬ﺸﻢ ﻭﻣﺎ ﻳ‪‬ﺬﺍﻕ ﻭﻣﻨﻪ ﻣـﺎ‬ ‫ﻳ‪‬ﺤﺲ‪ .‬ﻭﺃﻋﻄﻰ ﺍﻹﻧﺴﺎﻥ ﲬﺴﺔ ﺣﻮﺍﺱ ﻟﻜﻲ ﻳﺬﻭﻕ ‪‬ـﺎ ﺍﻟﻌـﺎﱂ‬ ‫ﺑﻜﺜﺮﺓ ﻏﻴﺎﺭﺍﺗﻪ‪ .‬ﻭﺧﺎﺭﺝ ﻋﻦ ﻫﺬﻩ ﺍﳊﻮﺍﺱ ﺍﳋﻤﺲ ﻟﻴﺲ ﻹﻧﺴﺎﻥ ﺃﻥ‬ ‫ﻳﺪﺭﻙ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﳉﺴﺪﺍﱐ ﻭﻟﻴﺲ ﺍﻟﻌﺎﱂ ﻧﻔﺴﻪ ﺧﺎﺭﺟﹰﺎ ﻋﻨﻬﺎ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺮﻭﺣﺎﱐ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺯﻟﻴﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳋﻠﻴﻘﺔ ﻓﻤـﺎ ﳜـﻀﻊ‬ ‫ﻟﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﳋﻤﺴﺔ ﺃﺷﻜﺎﻝ ﻭﻻ ﻳﺪﺭﻙ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﳋﻤﺲ‬ ‫ﺣﻮﺍﺱ ﻭﻷﺟﻞ ﻫﺬﺍ ﺃﻋﻄﻴﻨﺎ ﺍﻟﺮﻭﺡ ﻟﻜﻲ ﳓﺲ ﺑﻪ‪ .‬ﻓﺄﻭ ﹰﻻ ﺳـﻠﻢ ﺍﷲ‬ ‫ﺤ ‪‬ﻖ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟﻜﹸ ‪‬ﻢ‪ :‬ﹶﻟ ‪‬ﻮ‬ ‫ﺍﻹﳝﺎﻥ ﻟﻨﺎ ﻭﺑﻌﺪ ﺫﻟﻚ ﺃﻇﻬﺮ ﻟﻨﺎ ﻗﻮﺗﻪ ﺑﻘﻮﻟﻪ " ﻓﹶﺎﹾﻟ ‪‬‬ ‫ﺠ‪‬ﺒ ِﻞ‪ :‬ﺍ‪‬ﻧ‪‬ﺘ ِﻘ ﹾﻞ‬ ‫ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇﳝ‪‬ﺎ ﹲﻥ ِﻣﹾﺜﻞﹸ ‪‬ﺣ‪‬ﺒ ِﺔ ‪‬ﺧ ‪‬ﺮ ‪‬ﺩ ٍﻝ ﹶﻟ ﹸﻜ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﻟ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ِﻣ ‪‬ﻦ ‪‬ﻫﻨ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺘ ِﻘﻞﹸ ‪‬ﻭ ﹶﻻ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻣ‪ ‬ﻤ ِﻜ ٍﻦ ﻟﹶـ ‪‬ﺪ‪‬ﻳ ﹸﻜ ‪‬ﻢ "‬ ‫) ﻣﺖ ‪.( ٢٠ :١٧‬‬ ‫‪@ @æb¹⁄a@ñìÓ‬‬

‫ﺍﻹﳍﻲ ﺍﻷﺯﱄ ﻫﻮ ﺑﻌﻴﺪ ﻭﻳﻔﻮﻕ ﺍﻟﻜﻞ ﺇﻻ ﺃﻧﻪ ﻗﺮﻳﺐ ﺑﺎﻹﳝـﺎﻥ‪ .‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﻫﻮ ﺩﺍﺧﻞ ﻃﺒﺎﺋﻊ ﻭﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﻃﻘﲔ ﻭﺍﻟـﺼﺎﻣﺘﲔ ﻭﺍﻷﺣﻴـﺎﺀ‬ ‫ﻭﺍﳉﻤﺎﺩ ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﻋﻨﺪﻩ ﻣﻮﺟﻮﺩ‪ .‬ﻷﻥ ﻫﺬﺍ ﻫﻮ ﻃﺒﻊ‬ ‫ﺍﻹﳝﺎﻥ ﺃﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻻ ‪‬ﻳﻨﻈﺮ ‪‬ﻳﻨﻈﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ‪‬ﻳﻌﺮﻑ ‪‬ﻳﻌـﺮﻑ‪،‬‬ ‫ﻭﺍﻟﺬﻱ ﻻ ‪‬ﻳﺤﺲ ‪‬ﻳﺤﺲ‪ .‬ﻋﺠﻴﺒﺔ ﻭﻋﻈﻴﻤﺔ ﻫﻲ ﻗﻮﺓ ﺍﻹﳝﺎﻥ ﻭﻟـﻴﺲ‬ ‫ﰲ ﺍﺳﺘﻄﺎﻋﺔ ﺃﺣﺪ ﺃﻥ ﻳﻔﺴﺮ ﺳﺮﻫﺎ‪ ،‬ﻷ‪‬ﺎ ﻣﺴﻜﻦ ﺍﷲ‪ .‬ﻭﻟﺴﺖ ﺃﻋﲏ‬ ‫ﺑﺎﻟﻘﻮﻝ ﻋﻦ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﺑﺎﻻﺳﻢ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺼﻮﺕ ﺑﻞ ﺃﻋﲏ ﻋﻦ‬ ‫ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻣﻦ ﻓﺤﺺ ﺣﻘﻴﻘﻲ ﳐﺘﱪ ﺑﺎﻟﻨﻔﺲ ﻭﻣﻦ ﻗﻴـﺎﻡ‬ ‫ﻭﺍﺿﺢ ﻭﺛﺒﺎﺕ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻓﺎﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﻻ ﺗﻔﻜﺮ ﺑﺬﺍ‪‬ﺎ ﻭﻻ ﻳﺪﺧﻞ‬ ‫ﻋﻠﻴﻬﺎ ﺷﻚ ﻭﻻ ﺗﻘﻊ ﻓﻴﻬﺎ ﻇﻨﻮﻥ ﻭﻻ ﻳﺴﲑ ﰲ ﺳﻠﻄﺎ‪‬ﺎ ﺭﻋﺐ ﺑـﻞ‬ ‫ﺗﻔﻌﻞ ﻛﻞ ﺷﻲﺀ ﺗﺮﻳﺪ ﻓﻌﻠﻪ‪ ،‬ﻭﲨﻴﻊ ﻣﺎ ﺗﻄﻠﺐ ﻳ‪‬ﻌﻄﻰ ﳍﺎ‪ .‬ﻓﻠﻺﻧﺴﺎﻥ‬ ‫ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﻘﺘﲏ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﰲ ﻧﻔﺴﻪ‪.‬‬

‫ﺍﳌﻘﺪﺱ ) ﺍﻟﻜﻨﻴﺴﺔ ( ﻟﻴﻌﻠ ‪‬ﻢ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﺑﻪ ﻳﺒﺪﺃ ﻭﻳـﻀﻊ ﺃﺳـﺎﺱ‬ ‫ﺳﲑﺗﻪ‪ .‬ﻟﺬﻟﻚ ﻛﻞ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﺪﻧﻮ ﺑﺘﺮﺗﻴﺐ ﻭﺣﺴﻦ ﻧﻈﺎﻡ ﻓﺒﺎﻹﳝﺎﻥ‬ ‫ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺒﺪﺃ ﻭﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﺼﻼﺡ ﺣﻴﺎﺓ ﺇﻥ ﱂ‬ ‫ﻳﻜﻦ ﺑﺎﻹﳝﺎﻥ ﻓﺠﻤﻴﻊ ﺗﺪﺑﲑ ﺳﲑﺓ ﺍﻟﱪ ﺑﺪﻭﻥ ﺍﻹﳝﺎﻥ ﻣﺎﺋﺘﺔ ﻫﻲ‪.‬‬ ‫‪@ @òîyëŠÛa@ÁöbìÛbi@æb¹⁄a@òÓýÇ‬‬ ‫ﻓﺎﻟﺼﻮﻡ ﺑﻼ ﺇﳝﺎﻥ ﻣﺎﺋﺖ ﻭﺍﻟﺼﺪﻗﺔ ﻣﺎ ﺗ‪‬ﺤﺴﺐ ﺻﺪﻗﺔ ﺑـﻼ‬ ‫ﺇﳝﺎﻥ ﻭﻻ ﺍﻟﺮﲪﺔ ﻭﻻ ﺍﻟﻨﺴﻚ ﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺍﻹﳝﺎﻥ ﳑﺘﺰﺝ‪ .‬ﻭﻻ‬ ‫ﺍﻟﻄﺎﻋﺔ ﻭﻻ ﺍﳊﺒﺲ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻌﻬﻤﺎ ﺇﳝﺎﻧﹰﺎ ﳘﺎ ﺑﺎﻃﻼﻥ‪ .‬ﻭﻟـﻴﺲ‬ ‫ﺻﻼﺡ ﻳ‪‬ﺤﺴﺐ ﺑﺎﳊﻘﻴﻘﺔ ﺻﻼﺣﹰﺎ ﺇﻥ ﱂ ﳜﺘﻠﻂ ﺑـﻪ ﺍﻹﳝـﺎﻥ‪ .‬ﺍﷲ‬ ‫ﻗﺎﺩﺭ ﺃﻥ ﳚﺪﺩﻙ ﻭﳚﻌﻠﻚ ﻣﻦ ﻋﺘﻴﻖ ﺟﺪﻳﺪ‪ .‬ﻭﻟﻴﺲ ﲡﺪﻳـﺪ ﺇﻥ ﱂ‬ ‫ﻳﺄﺧﺬ ﻣﻨﻚ ﺍﻹﳝﺎﻥ ﺭﻫﻴﻨﺔ‪.‬‬

‫ﺃﻳﻬﺎ ﺍﻟﺘﻠﻤﻴﺬ ﺍﻗﱳ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺳﻴﺪ ﲨﻴﻊ ﺍﳌﻘﺘﻨﻴﺎﺕ‪.‬‬ ‫ﺍﺟﻌﻠﻪ ﺃﺳﺎﺱ ﻭﻣﺒﺪﺃ ﺗﻠﻤﺬﺗﻚ ﻭﺍﺑ ِﻦ ﺑﺮﺟﻚ ﻋﻠﻴﻪ ﻟﻜﻲ ﻛﻠﻤﺎ ﻳﺼﻌﺪ‬ ‫ﺇﱃ ﺍﻟﻌﻠﻮ ﻣﺎ ﻳﺴﻘﻂ ﺑﻨﻴﺎﻧﻪ ﻓﺈﻥ ﻭﺿﻌﺖ ﺃﺳﺎﺱ ﺑﻨﻴﺎﻧﻚ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﺘﺰﻋﺰﻉ ﻣﻦ ﺍﻷﻣﻮﺍﺝ ﻭﻻ ﻣﻦ ﺍﻟﺮﻳﺎﺡ ﻷﻥ ﺭﺑﻨـﺎ ﺟﻌﻠـﻪ‬ ‫ﺃﺳﺎﺳﹰﺎ ﻭﻛﻤﺜﻠﻤﺎ ﺑﲎ ﺳﻴﺪﻧﺎ ﺑﻴﻌﺘﻪ ﻋﻠﻴﻪ ﻭﺟﻌﻠﻪ ﻣﺒﺪﺃ ﺑﻨﻴﺎﻥ ﺟـﺴﺪﻩ‬

‫ﺍﻹﳝﺎﻥ ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻭﻳﺄﺧﺬ ﺍﻟﺬﺧﲑﺓ ﻣـﻦ ﺍﳌـﺎﺀ‪.‬‬ ‫ﺍﳌﻌﻤﻮﺩﻳﺔ ﻣﺎ ﻫﻲ ﻣﻦ ﺩﻭﻥ ﺍﻹﳝﺎﻥ‪ .‬ﻓﺎﻷﺳﺮﺍﺭ ﺃﺷﻴﺎﺀ ﺳﺎﺫﺟﺔ ﺑﺪﻭﻥ‬ ‫ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﺠﺎﺋﺐ ﺣﻘﲑﺓ ﺇﻥ ﱂ ﺗﻨﻈﺮﻫﺎ ﻋﲔ ﺍﻹﳝﺎﻥ‪ .‬ﻓﻠﻴﺲ ﺍﻻﺳﻢ‬ ‫ﻭﻻ ﺍﳋﱪ ﻳﻜﻤﻞ ﺍﻹﳝﺎﻥ ﺑﻞ ﻳﺘﺤﻘﻖ ﺩﺍﺧﻠﻴﹰﺎ ﻣﻦ ﺍﻟﻘﻮﺍﺕ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻷﺫﻥ ﻓﺈ‪‬ﺎ ﺇﳕﺎ ﺗﻘﺒﻞ ﺧﱪ ﺍﻹﳝﺎﻥ ﻓﻘﻂ‪ .‬ﻭﺍﻟﻌﻤﻞ ﺑﺎﻹﳝﺎﻥ ﺇﳕـﺎ‬ ‫ﻳﻮﻟﺪ ﻣﻦ ﺍﻟﻔﻜﺮ‪ .‬ﻳﻨﺒﻮﻉ ﻓﻴﺾ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﻌﻘﻞ ﺍﻟﻨﻘﻲ ﻭﺍﻟﻔﻜـﺮ‬ ‫ﺍﻟﺒﺴﻴﻂ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﻭﺷﻲﺀ‪ .‬ﻓﺮﻳﺪ ﻫﻮ ﻓﻜﺮ ﺍﻹﳝﺎﻥ ﻭﻟﻴﺲ‬ ‫ﻓﻴﻪ ﻗﺘﺎﻝ ﻣﻊ ﺭﻓﻴﻘﻪ‪ .‬ﺇﻥ ﱂ ﳚﻤﻊ ﻭﻳﺮﺩ ﺍﻹﳝﺎﻥ ﻧﻈﺮﺓ ﺍﻟﻨﻔﺲ ﻣﻦ ﻛﻞ‬

‫}‪{٣٠‬‬

‫}‪{٣١‬‬

‫ﻭﻟﻴﺲ ﰲ ﺍﻹﳝﺎﻥ ﺃﻓﻜﺎﺭ ﺗﻨﺎﻗﺾ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻭﻻ ﺿـﻤﺎﺋﺮ‬ ‫ﺗﺒﻄﻞ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻭﻻ ﺗﻨﺪﻡ ﻋﻠﻰ ﺷﻲﺀ ﺗﺼﻨﻌﻪ ﻭﺗﻨﻄﻖ ﺑﻪ‪.‬‬

‫ﻣﻜﺎﻥ ﻓﻠﻦ ﻳﻈﻬﺮ ﳍﺎ ﺣﺴﻦ ﻃﺒﻌﻬﺎ ‪ :‬ﲢﻤـﻞ ﰲ ﻳـﺪﻙ ﺟـﻮﻫﺮﺓ‬ ‫ﺍﻷﺳﺮﺍﺭ ﺍﻟﱵ ﻫﻲ ﺑﺎﻟﻄﺒﻊ ﺧﺒﺰ ﺳﺎﺫﺝ ﻭﺑﻨﻈﺮﺓ ﺍﻹﳝﺎﻥ ﻫﻲ ﺟـﺴﺪ‬ ‫ﺍﻟﻮﺣﻴﺪ‪.‬‬ ‫ﻟﻴﺲ ﻣﺜﻠﻤﺎ ﺗﻨﻈﺮ ﻋﲔ ﺍﻹﳝﺎﻥ ﺑﻞ ﻫﻮ ﻳﻐﺼﺐ ﻧﻈـﺮﺓ ﺍﳉـﺴﺪ‬ ‫ﻟﻴﻨﻈﺮ ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﺃﻣﺎ ﺍﳉﺴﺪ ﻓﻴﻨﻈﺮ ﺧﺒﺰ ﻭﲬﺮ ﻭﻣﺎﺀ ﻭﺯﻳﺖ‪ .‬ﻭﺍﻹﳝﺎﻥ‬ ‫ﳚﻌﻠﻪ ﺃﻥ ﻳﺄﻛﻞ ﻋﻮﺽ ﺍﳋﺒﺰ ﺟﺴﺪﹰﺍ‪ .‬ﻭﻋﻮﺽ ﺍﳋﻤﺮ ﻳﺸﺮﺏ ﺩﻣـﹰﺎ‪.‬‬ ‫ﻭﻋﻮﺽ ﺍﳌﺎﺀ ﻳﻨﻈﺮ ﻣﻌﻤﻮﺩﻳﺔ ﺍﻟﺮﻭﺡ‪ .‬ﻭﻋﻮﺽ ﺍﻟﺰﻳﺖ ﻗﻮﺓ ﺍﳌـﺴﻴﺢ‪.‬‬ ‫ﻳﺪﻧﻮ ﺍﻹﳝﺎﻥ ﺇﱃ ﻋﻈﺎﻡ ﺍﻟﻘﺪﻳﺴﲔ ﻭﻋﻮﺽ ﻣﻮﺗﻰ ﻳﻨﻈﺮﻫﻢ ﺃﺣﻴـﺎﺀ‬ ‫ﻭﻳﺘﻜﻠﻢ ﻣﻌﻬﻢ ﻛﺎﻷﺣﻴﺎﺀ ﻭﻳﻄﻠﺐ ﻣﻨﻬﻢ ﲨﻴﻊ ﺣﻮﺍﺋﺠﻪ ﻟﻴﺲ ﺃﺣـﺪ‬ ‫ﻣﻦ ﺍﻷﺑﺮﺍﺭ ﺃﺭﺿﻰ ﺍﳌﺴﻴﺢ ﺑﺪﻭﻥ ﺍﻹﳝﺎﻥ ﻣﺜﻠﻤـﺎ ﺷـﻬﺪ ﺑـﻮﻟﺲ‬ ‫ﺍﻟﺮﺳﻮﻝ‪ .‬ﳌﺎ ﺑﺪﺃ ﻣﻦ ﻫﺎﺑﻴﻞ ﺇﱃ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﻭﺑـﻴ‪‬ﻦ ﺃﻥ ﺍﳉﻤﻴـﻊ‬ ‫ﺃﺭﺿﻮﺍ ﺍﷲ ﺑﺎﻹﳝﺎﻥ‪ .‬ﻭﺟﻌﻠﻪ ﻣﻌﺮﻭﻓﹰﺎ ﻟﺴﺎﺋﺮ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻗﺎﻝ ﺑﻐﲑ ﺇﳝﺎﻥ‬ ‫ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﺃﻥ ﻳﺮﺿﻲ ﺍﳌﺴﻴﺢ ) ﻋـﺐ ‪ .( ٦ :١١‬ﻭﻛـﺎﻟﻌﲔ‬ ‫ﻟﻠﺸﻤﺲ ﻫﻜﺬﺍ ﻳﻘﺒﻞ ﻧﻈﺮ ﺍﻹﳝﺎﻥ ﻧﻮﺭ ﺭﻭﺣﺎﻧﻴﺔ ﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ‪ .‬ﻷﻥ‬ ‫ﺗﻌﻠﻴﻤﻨﺎ ﲨﻴﻌﻪ ﻣﺘﻌﻠﻖ ﺑﺮﺟﺎﺀ ﺍﻷﻣﻮﺭ ﺍﳌﺰﻣﻌﺔ ﻭﻻﻧﺘﻈﺎﺭ ﻣﺎ ﻻ ﻳـﺮﻯ‬ ‫ﻭﻻ ﻳﻈﻬﺮ ﻭﻻ ﻳﻌﺮﻑ ﺑﺎﳊﻮﺍﺱ ﺍﳉﺴﺪﺍﻧﻴﺔ‪ .‬ﺍﻓﻬﻢ ﺃﻳﻬﺎ ﺍﻟﺘﻠﻤﻴـﺬ ﺃﻥ‬ ‫ﲨﻴﻊ ﺃﻣﻮﺭﻧﺎ ﺗﻘﺎﻡ ﺑﺎﻹﳝﺎﻥ ﻭﺑﺪﻭﻧﻪ ﻻ ﳓﻦ ﻭﻻ ﺃﻣﻮﺭﻧﺎ ﻭﻻ ﻣﺎ ﻧﺼﻨﻌﻪ‬ ‫ﻭﻻ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻮﻋﻮﺩ ‪‬ﺎ ﻟﻠﺤﻘﻴﻘﻴﲔ ﻫﻲ ﺛﺎﺑﺘﺔ ﺃﺑﺪﻳﺔ ﻻ ﺗﺰﻭﻝ‪ .‬ﺍﻹﳝﺎﻥ‬ ‫ﻣﻮﺿﻮﻉ ﺑﺎﻟﻄﺒﻊ ﰲ ﺃﻓﻜﺎﺭﻧﺎ ﲨﻴﻌﹰﺎ‪ .‬ﺇﻥ ﺷﺌﺖ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﺗﺜﻖ ﺑﻪ‪.‬‬ ‫}‪{٣٢‬‬

‫ﻭﺇﻥ ﺷﺌﺖ ﺗﺼﺪﻕ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﻭﺇﻥ ﺃﺭﺩﺕ ﺗﺼﺪﻕ ﺃﻥ ﻋﺎﱂ ﺍﻟﺮﺍﺣﺔ‬ ‫ﺛﺎﺑﺖ ﺗﺸﺘﺎﻕ ﻟﻪ ﻭﺗﺸﺘﻬﻴﻪ‪.‬‬ ‫ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺳﻠﻄﺔ ﺍﻹﳝﺎﻥ ﻛﺒﻘﻴﺔ ﺍﳊﺮﻛﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﱵ ﻓﻴﻨﺎ‪.‬‬ ‫ﻭﻫﻲ ﻣﺪﺑﺮﺓ ﻛﻞ ﺷﻲﺀ‪ .‬ﺇﻥ ﻛﺎﻧﺖ ﺍﳊﻮﺍﺱ ﺍﳋﺎﺭﺟﺔ ﻭﺇﻥ ﻛﺎﻧـﺖ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﺍﺧﻠﺔ‪ .‬ﺍﻹﺭﺍﺩﺓ ﺗﻘﻠﺐ ﺍﻷﻣﻮﺭ ﺍﳉﻴﺪﺓ ﺇﱃ ﺿﺪﻫﺎ ﺍﻟﱵ ﻣﻦ‬ ‫ﺃﺟﻠﻬﺎ ﺟﻌﻠﺖ ﺍﻷﻋﻀﺎﺀ ﻭﺍﳊﻮﺍﺱ‪ .‬ﺍﺳﺘﻌﻤﻞ ﺍﻹﳝﺎﻥ ﺑﺘﺮﺗﻴﺒﻪ ﺍﳊﺴﻦ‬ ‫ﻭﻻ ﺗﻘﻠﺒﻪ ﻟﻠﻀﻼﻟﺔ‪ .‬ﺁﻣﻦ ﺑﺎﷲ ﻭﺻﺪﻕ ﻣﻮﺍﻋﻴﺪﻩ ﻭﻻ ﺗﺼﺪﻕ ﺍﻟﻌﺎﱂ‬ ‫ﻭﻻ ﻣﻐﺮﻳﺎﺗﻪ‪ .‬ﺇﻥ ﱂ ﺗﺼﺪﻕ ﺍﻷﺷﻴﺎﺀ ﻏﲑ ﺍﳌﻨﻈﻮﺭﺓ ﻓﻼ ﺗﺴﺘﻄﻴﻊ ﺃﻥ‬ ‫ﺗﺘﺮﻙ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻨﻈﻮﺭﺓ‪ .‬ﻭﺇﻥ ﱂ ﺗﺼﺪﻕ ﻣﻮﺍﻋﻴﺪ ﺍﳌﺴﻴﺢ ﻭﲣـﺮﺝ‬ ‫ﺗﺎﺑﻌﹰﺎ ﺇﳒﻴﻠﻪ ﻓﻼ ﺗﻘﺪﺭ ﺃﻥ ﺗﺮﻓﺾ ﻣﺎ ﺃﻧﺖ ﺿﺎﺑﻄﻪ‪ .‬ﻭﺗﺴﺮﻉ ﰲ ﺍﺗﺒﺎﻉ‬ ‫ﺍﻟﺘﻄﻮﻳﺐ ﺍﻟﺬﻱ ﻭﻋﺪ ﺑﻪ ﻛﻞ ﻣﻦ ﻳﻜﻔﺮ ﺑﺄﺑﻴﻪ ﻭﺑﺄﻣﻪ ﻭﺑﺎﻟﻌﺎﱂ ﺃﲨـﻊ‬ ‫ﺣﱴ ﻭﺑﻨﻔﺴﻪ ﻳﻜﻔﺮ ﻣﺎ ﻳﻘﺪﺭ ﺃﻥ ﻳﻜﻮﻥ ﺗﻠﻤﻴﺬﹰﺍ‪ .‬ﺗﺘﻠﻤﺬ ﳍﺬﺍ ﺍﻟﺼﻮﺕ‬ ‫ﻭﻟﻴﺲ ﻷﺷﻴﺎﺀ ﻏﲑﻩ ﻭﻻ ﻳﻜﻦ ﳋﺮﻭﺟﻚ ﻣﻦ ﺍﻟﻌﺎﱂ ﺳﺒﺒﹰﺎ ﺁﺧﺮ ﻓﻠـﻦ‬ ‫ﻳﻨﺠﺢ ﺧﺮﻭﺟﻚ‪ .‬ﻓﺘﺒﻌﹰﺎ ﻟﻠﻐﺮﺽ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﲨﻴﻊ ﻣﺎ ﻳﺄﰐ ﺑﻌـﺪ‪.‬‬ ‫ﻛﺜﲑﻭﻥ ﳜﺮﺟﻮﻥ ﻷﺟﻞ ﻋﺒﻮﺩﻳﺔ ﺃﻭ ﻣﻦ ﺃﺟﻞ ﺩﻳﻦ ﺃﻭ ﻣﻦ ﺍﺿﻄﺮﺍﺭ‬ ‫ﺁﺑﺎﺋﻬﻢ‪ .‬ﺃﻭ ﻣﻦ ﻏﻴﻆ ﺍﻣﺮﺃﺓ ﻣﻊ ﺑﻘﻴﺔ ﺃﺳﺒﺎﺏ ﺃﺧﺮﻯ ﺳﻘﻴﻤﺔ ﻣﻠﺘﻮﻳـﺔ‬ ‫ﻼ ﻋﻨﺪﻩ‬ ‫ﻳﻜﻮﻧﻮﻥ ﻓﻴﻬﺎ ﻣﻀﻄﻬﺪﻳﻦ ﻭﻳﺄﺗﻮﻥ ﻟﺘﻠﻤﺬﺓ ﺍﳌﺴﻴﺢ‪ .‬ﻓﻬﻢ ﺷﻜ ﹰ‬ ‫ﻭﻟﻜﻨﻬﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻨﺪ ﺍﻟﻌﺎﱂ‪ .‬ﻣﺜﻞ ﻫﺆﻻﺀ ﻻ ﺗﻨﺠﺢ ﺭﻫﺒﻨﺘﻬﻢ ﺑﻞ‬ ‫ﻫﻢ ﺃﻋﻀﺎﺀ ﺳﻘﻴﻤﺔ ﻣﻌﻮﻗﺔ ﻟﻸﻋﻀﺎﺀ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟـﺬﻳﻦ ﳜـﺪﻣﻮﻥ‬ ‫ﺍﻟﺮﻭﺡ ﺑﺄﻓﻌﺎﳍﻢ‪ .‬ﻭﻛﺎﻥ ﺃﻭﻓﻖ ﳍﻢ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﰲ ﺍﻟﻌﺎﱂ ﻭﻻ ﻳـﺼﲑﻭﺍ‬ ‫}‪{٣٣‬‬

‫ﻣﻨﻈﺮﹰﺍ ﺍﳓﻼﻝ ﰲ ﺑﻠﺪ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﺴﲑﺓ ﺍﻟﻌﺎﳌﻴﺔ ﺇﳕﺎ ﻫـﻲ ﻋﻄﻠـﺔ‬ ‫ﻟﻠﺮﻭﺣﻴﺎﺕ‪ .‬ﻓﺎﻫﺮﺏ ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻭﺍﺣﺬﺭ ﺃﻥ ﲡﻌﻞ ﺳﺒﺒﹰﺎ ﻣـﻦ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺼﺎﺩﻓﻚ ﺗﻐﻤﺾ ﻋﲔ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﺍﺑﺘﺪﺃﺕ ﰲ ﻓﺘﺤﻬﺎ‬ ‫ﻭﺍﻟﻨﻈﺮ ‪‬ﺎ ﻣﻮﺍﻋﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻣﺎ ﺩﺍﻣﺖ ﻋـﲔ ﺇﳝﺎﻧـﻚ ﺗﺘﻔـﺮﺱ ﰲ‬ ‫ﺍﳌﺰﻣﻌﺎﺕ ﻓﺴﺘﺨﻒ ﻋﻨﻚ ﲨﻴﻊ ﺃﺗﻌﺎﺏ ﺳﲑﺗﻚ‪ .‬ﻓﺎﻟﻨﻔﺲ ﺍﻟـﱵ ﻻ‬ ‫ﺗﻨﻈﺮ ﺇﳝﺎﻧﻴﹰﺎ ﻗﻂ ﻫﻲ ﻧﺎﺋﻤﺔ ﺃﻭ ﻣﺎﺋﺘﺔ ﻭﺍﻟﱵ ﺃﻗﺼﺖ ﺍﻹﳝﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻫﻲ‬ ‫ﻣﺎﺋﺘﺔ ﻭﺍﻟﱵ ﲢﻔﻆ ﺍﻹﳝﺎﻥ ﺍﲰﻴﹰﺎ ﻭﻋﻴﻨﻴﻬﺎ ﻟﺴﺘﺎ ﻣﻔﺘﻮﺣﺘﲔ ﻛﻞ ﻭﻗﺖ‬ ‫ﻟﺘﺘﻔﺮﺳﺎ ﰲ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻫﻲ ﻧﺎﺋﻤﺔ ﻏﺎﺭﻗﺔ ﰲ ﻧﻌﺎﺱ ﺍﻟﻜـﺴﻞ ﻭﺇﺫﺍ‬ ‫ﻋﻤﻠﺖ ﻣﺎ ﲢﺲ‪ .‬ﻭﺇﺫﺍ ﺗﱪﺭﺕ ﻣﺎ ﺗﻌﺮﻑ ﻭﺇﺫﺍ ﺳﺎﺭﺕ ﻣـﺎ ﺗﻌﻠـﻢ‬ ‫ﻭﻛﻤﺜﻞ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﻳﻘﻮﺩﻩ ﺁﺧﺮ ﻫﻜﺬﺍ ﻫﻲ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﺿـﻄﺮﺍﺭ‬ ‫ﺍﻟﻌﺎﺩﺓ ﺗﻘﺎﺩ ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻐﲑ ﺃﻧﻮﺍﻉ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺘﻤﺴﻜﺔ ‪‬ﺎ‪.‬‬ ‫ﻻ ﻳﻨﺒﻐﻲ ﻟﺘﻠﻤﻴﺬ ﺃﻥ ﻳﻘﻴﻢ ﺃﻋﻤﺎﻟﻪ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺷﺮﺍﺋﻊ ﻭﺳـﻨﻦ‬ ‫ﺍﻟﻨﺎﺱ ﻟﺌﻼ ﺇﺫﺍ ﻣﺎ ﺍﻧﺘﻘﻀﺖ ﺍﻟﺴﻨﻦ ﺃﻭ ﻏﲑ‪‬ﻫﺎ ﻭﺍﺿـﻌﻮﻫﺎ ﺗﺘـﺸﺘﺖ‬ ‫ﻓﻀﺎﺋﻠﻪ‪ .‬ﻓﻠﻴﺲ ﻭﺍﺿﻊ ﺟﻬﺎﺩﻧﺎ ﺇﻧﺴﺎﻥ ﺑﻞ ﻫﻮ ﺍﳌﺴﻴﺢ ﻓﺎﺟﻌﻠﻪ ﻣﺒﺪﺃ‬ ‫ﺧﺮﻭﺟﻚ ﻣﻦ ﺍﻟﻌﺎﱂ ﲟﺴﲑﻙ ﰲ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﻭﺑﺎﻹﳝﺎﻥ ﺗﻌﺮﻯ ﻣـﻦ‬ ‫ﺛﻮﺏ ﺿﻼﻟﺔ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺄﻣﻮﺭ ﺍﻟﻌﺎﱂ ﺍﻟﱵ ﺗﻀﻠﻠﻚ ﺑﺄﻥ ﲣﻴـﻞ‬ ‫ﻟﻚ ﻣﺎ ﻫﻮ ﻟﻴﺲ ﺷﻴﺌﹰﺎ ﻛﺄﻧﻪ ﺷﻲﺀ ﻓﺎﺣﺘﺮﺱ ﻭﺍﺣﺬﺭ ﺃﻥ ﺗﻐﲑ ﺇﳝﺎﻧﻚ‬ ‫ﺑﻞ ﻛﻞ ﻭﻗﺖ ﻧﻖ ﺃﻓﻜﺎﺭﻙ ﺑﻪ ﻣﻦ ﺻﺪﺃ ﺍﻟﻄﻐﻴﺎﻥ‪ .‬ﻛﻤﺜﻠﻤﺎ ﺗﻨﺠـﻮ‬ ‫ﺍﻷﺭﺟﻞ ﻣﻦ ﺍﻟﻌﺜﺮﺓ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﻌﲔ ﻣﻔﺘﻮﺣﺔ ﻫﻜﺬﺍ ﻳﺒﺘﻌﺪ ﺍﻟﻜﺴﻞ‬ ‫ﻭﻳﻌﺪﻡ ﻣﻦ ﺍﻟﻨﻔﺲ ﻣﺎ ﺩﺍﻡ ﻧﻈﺮ ﺍﻹﳝﺎﻥ ﺻﺤﻴﺤﹰﺎ ﻭﺛﻖ ﻭﺁﻣﻦ ﺑـﺎﷲ‬ ‫ﺍﻟﺬﻱ ﻟﻪ ﺍ‪‬ﺪ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‪.‬‬

‫ﻼ ﰲ ﺑﺸﺎﺭﺗﻪ ﺃﻻ ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺍﳊـﻖ‬ ‫ﻟﻘﺪ ﺃﻋﻄﺎﻧﺎ ﺍﷲ ﻣﺒﺪﺃ ﺳﻬ ﹰ‬ ‫ﺍﻟﺒﺴﻴﻂ ﻓﺎﻟﺒﺴﺎﻃﺔ ﻟﻴﺴﺖ ﻫـﻲ ﺍﳌﻌﺮﻭﻓـﺔ ﰲ ﺍﻟﻌـﺎﱂ ﺑـﺎﻟﺒﻼﺩﺓ‬ ‫ﻭﺍﳋﺮﺍﻓﺔ ﺑﻞ ﻫﻲ ﻓﻜﺮ ﻭﺣﻴﺪ ﺑﺴﻴﻂ ﻓﺮﻳﺪ ﻳﺴﻤﻊ ﻭﻻ ﻳﻔﺤـﺺ‬ ‫ﻭﻳﻘﺒﻞ ﻭﻻ ﻳﺒﺤﺚ ﻛﻤﺜﻠﻤﺎ ﺩﻋﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺧﺮﺝ ﺗﺎﺑﻌﹰﺎ ﺍﷲ ﻭﻣـﺎ‬ ‫ﻓﺤﺺ ﺍﻟﺼﻮﺕ ﺍﳌﻨﺎﺩﻱ ﻟﻪ ﻭﱂ ﺗﻌﻘﻪ ﺍﻷﻗﺎﺭﺏ ﻭﻻ ﺍﻷﺻـﺪﻗﺎﺀ ﻭﻻ‬ ‫ﺍﳌﻘﺘﻨﻴﺎﺕ ﻭﻻ ﺃﻱ ﺷﻲﺀ ﻣﻦ ﺭﺑﺎﻃﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﺃﻧﻈﺮ ﺍﻵﻥ ﻭﻟـﻴﻜﻦ‬ ‫ﺧﺮﻭﺟﻚ ﻣﺜﻠﻪ ﻭﻻ ﺗﺘﺄﺧﺮ ﻋﻦ ﺻﻮﺕ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺩﻋﺎﻙ ﺑﺒﺸﺎﺭﺗﻪ‬ ‫ﻼ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﱄ ﺗﻠﻤﻴﺬﹰﺍ ﻓﻠﻴﻨﻜﺮ ﻧﻔﺴﻪ ﻭﳛﻤﻞ ﺻـﻠﻴﺒﻪ‬ ‫ﻗﺎﺋ ﹰ‬ ‫ﻭﻳﺘﺒﻌﲏ ) ﻟﻮ ‪ ( ٢٣ :٩‬ﻭﻗﺪ ﺃﻇﻬﺮ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﳉﻤﻴـﻊ ﺍﻟﻨـﺎﺱ‬ ‫ﻭﻫﻜﺬﺍ ﺩﻋﻰ ﺍﻟﺮﺳﻞ ﻓﺘﺮﻛﻮﺍ ﺷﺒﺎﻛﻬﻢ ﻭﺗﺒﻌﻮﻩ ) ﻣﺮ ‪ ،( ١٨ :١‬ﻭﺇﺫ‬ ‫ﱂ ﻳﻜﻦ ﳍﻢ ﻣﻦ ﻣﺘﻌﻠﻘﺎﺕ ﺛﻘﻞ ﳏﺒﺔ ﺍﻟﻌﺎﱂ ﺍﻧﺼﺎﻋﻮﺍ ﻟﺼﻮﺕ ﺍﻟـﺬﻱ‬ ‫ﺩﻋﺎﻫﻢ‪ .‬ﻓﺮﺑﺎﻃﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺗﺜﻘﻞ ﺍﻟﻘﻠﺐ ﺑﺎﻷﻓﻜﺎﺭ‪ .‬ﻭﺃﻣﺎ ﻣﻘـﺘﲏ‬ ‫ﺍﻹﳝﺎﻥ ﻓﻬﻮ ﻳﺘﻌﻠﻖ ﺑﺎﷲ ﻓﻘﻂ ﻭﻛﻞ ﺷﻲﺀ ﺧﺎﺭﺝ ﻋﻨـﻪ ﺇﳕـﺎ ﻫـﻮ‬ ‫ﺧﺴﺎﺭﺓ ﻓﺎﻹﳝﺎﻥ ﺍﳌﻤﺘﻠﺊ ﺑﺎﻟﺒﺴﺎﻃﺔ ﻻ ﻳﻜﻮﻥ ﺑﻜﺜﺮﺓ ﺍﻷﺳـﺌﻠﺔ ﻭﻻ‬ ‫ﺑﱪﺍﻫﲔ ﺗﻘﺒﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻷﻥ ﺍﻟﻀﻤﲑ ﺍﳌﻤﻠﻮﺀ ﻣﻜﺮﹰﺍ ﻫﻮ ﺇﻣﺎ ﺃﻥ ﻳﻬـﺪﻡ‬ ‫ﻭﺇﻣﺎ ﺃﻥ ﻳﺒﲏ ﺃﻓﻜﺎﺭﹰﺍ ﺗﻀﺎﺩ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ .‬ﻭﻳﺮﺑﻂ ﻭﳛﻞ ﻭﻳﺼﺪﻕ‬

‫}‪{٣٤‬‬

‫}‪{٣٥‬‬

‫‪@ @ïãbrÛa@Šàî½a‬‬ ‫ﺍﻟﺒﺴﺎﻃﺔ‬

‫ﻭﻳﻜﺬﺏ‪ .‬ﻓﻔﻲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﳛﻜﻢ ﻋﻠﻰ ﺷﻲﺀ ﺃﻧﻪ ﻭﺍﺟـﺐ ﻭﰲ‬ ‫ﻭﻗﺖ ﺁﺧﺮ ﻳﻨﻘﺾ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪ .‬ﺍﻟﻀﻤﲑ ﺍﳌﺪﺭﺏ ﺑﺎﳌﻜﺮ ﻫﻮ ﻣﻌـﱪ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺃﻣﺎ ﺍﻟﺒﺴﺎﻃﺔ ﻓﻬﻲ ﺿﺪ ﺫﻟﻚ ﻟﻴﺲ ﻓﻴﻬﺎ ﺃﻓﻜـﺎﺭ ﺗـﻨﻘﺾ‬ ‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ .‬ﺍﻟﺬﻱ ﻳﺘﻤﺴﻚ ﺑﺎﻟﺒﺴﺎﻃﺔ ﻻ ﳛﺘﺎﻝ ﰲ ﺿﺮﺭ ﺃﻋﺪﺍﺋﻪ‬ ‫ﻭﻻ ﻳﻌﺼﻰ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻭﻻ ﻳﻐﺶ ﻭﻳﻜﻤﻦ ﻭﻻ ﻳﻌﻤﻞ ﻋﻠﻰ ﺇﻳﺬﺍﺀ ﺃﺣﺪ‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻓﻬﺬﻩ ﻭﻣﺎ ﻳﺸﺒﻬﻬﺎ ﻣﺎ ﺗﻘﺪﺭ ﺍﻟﺒﺴﺎﻃﺔ ﺃﻥ ﺗﻔﻌﻠﻬﺎ ﻷﺟـﻞ‬ ‫ﻫﺬﺍ ﰲ ﻛﻞ ﻭﻗﺖ ﻳﻌﻄﻲ ﳍﺎ ﺃﺳﺮﺍﺭ ﺇﳍﻴﺔ ﻭﺗﺆﻫـﻞ ﻟﻼﺳـﺘﻌﻼﻣﺎﺕ‬ ‫ﻭﺗﻌﻠﻢ ﺫﻟﻚ ﻣﻦ ﺃﻥ ﺍﻟﺮﺳﻞ ﻛﺎﻧﻮﺍ ﺑﺴﻄﺎﺀ ﺃﻛﺜﺮ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨـﺎﺱ‪.‬‬ ‫ﺍﻟﺒﺴﺎﻃﺔ ﺗﺘﻘﺪﻡ ﺍﻹﳝﺎﻥ ﻷﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﺑﻦ ﺍﻟﺒـﺴﺎﻃﺔ ﻭﻋـﺪﻡ‬ ‫ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﺑﻦ ﺍﳌﻜﺮ ﻷﻥ ﺍﳌﺎﻛﺮ ﻻ ﻳﺼﺪﻕ ﺑﺴﻬﻮﻟﺔ ﻣﺎ ﻳﺴﻤﻊ ﺃﻣﺎ‬ ‫ﺍﻟﺒﺴﻴﻂ ﻓﻴﺼﺪﻕ ﻛﻞ ﺷﻲﺀ ﻳﺴﻤﻌﻪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻜـﺮ ﻭﺍﻟـﺸﺮ‬ ‫ﻳﻜﻮﻧﺎﻥ ﻧﺘﻴﺠﺔ ﺍﻟﺪﺭﺑﺔ ﻭﺍﳋﻠﻄﺔ ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻟﺒﺴﺎﻃﺔ ﻭﺍﻟﻮﺩﺍﻋﺔ‬ ‫ﺗﻘﺘﻨﻴﺎﻥ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﺴﻜﻮﻥ ﻭﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻳـﺆﺛﺮ‬ ‫ﺍﻟﺴﻜﲎ ﰲ ﺍﳍﺪﻭﺀ ﻓﻬﻮ ﻳﻘﺘﲏ ﺍﻟﺒﺴﺎﻃﺔ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻧﻘﺎﻭﺓ ﺍﻟﻘﻠـﺐ‬ ‫ﺗﻮﻟﺪ ﻣﻦ ﺍﻟﺒﺴﺎﻃﺔ‪ .‬ﻓﺠﻤﻴﻊ ﺃﺑﺮﺍﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﺒﺴﺎﻃﺔ ﺃﺭﺿـﻮﺍ ﺍﷲ‪.‬‬ ‫ﻓﺪﺍﻭﺩ ﺑﺎﻟﺒﺴﺎﻃﺔ ﻛﺎﻥ ﻳﺘﺪﺑﺮ ﰲ ﳑﻠﻜﺘﻪ‪ ،‬ﻭﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﻛـﺎﻥ‬ ‫ﺳﺎﺫﺟﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ﲨﻴﻊ ﺍﻟﺸﻌﺐ ﻷﺟﻞ ﺗﺮﺑﻴﺘﻪ ﰲ ﻗﺒﺔ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﺃﻳﻀﹰﺎ‬ ‫ﻼ ﻭﺩﻳﻌﹰﺎ ﺳﺎﻛﻨﹰﺎ ﰲ ﺍﳌﻐﺮﺏ ﻭﳌـﺎ‬ ‫ﻛﺘﺐ ﻋﻦ ﻳﻌﻘﻮﺏ ﺃﻧﻪ ﻛﺎﻥ ﺭﺟ ﹰ‬ ‫ﻗﺎﻝ ﻟﻪ ﺇﺳﺤﻖ ﻻ ﺗﺄﺧﺬ ﻟﻚ ﺍﻣﺮﺃﺓ ﻣﻦ ﺑﻨﺎﺕ ﻛﻨﻌﺎﻥ‪ ،‬ﺑﻞ ﺍﻣﺾ ﺇﱃ‬ ‫ﺑﺘﻮﺋﻴﻞ ﺃﺑﻮ ﺃﻣﻚ ﻭﺧﺬ ﻟﻚ ﻣﻦ ﻫﻨﺎﻙ ﻣﻦ ﺑﻨﺎﺕ ﻻﺑﺎﻥ ﺧﺎﻟﻚ ﺃﻃﺎﻉ‬ ‫}‪{٣٦‬‬

‫ﻭﺗﺮﻙ ﲨﻴﻊ ﺧﲑﺍﺕ ﺑﻴﺖ ﺃﺑﻴﻪ ﻭﺧﺮﺝ ﺑﻌﺼﺎﺗﻪ ﻣﺘـﺰﻭﺩﹰﺍ ﺑﱪﻛـﺎﺕ‬ ‫ﺃﺑﻮﻳﻪ ﻭﺑﺎﻟﺒﺴﺎﻃﺔ ﺳﻜﻦ ﻣﻊ ﻻﺑﺎﻥ ﻋﺸﺮﻭﻥ ﺳﻨﺔ ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﻻﺑﺎﻥ‬ ‫ﻳﺘﻘﻠﺐ ﻭﻳﺘﻐﲑ ﲟﻜﺮﻩ ﻭﺣﻴﻠﻪ ﺍﻟﻜﺜﲑﺓ ﻛﺎﻥ ﻳﻌﻘﻮﺏ ﺛﺎﺑﺘﹰﺎ ﺑﻮﺩﺍﻋﺘـﻪ‪.‬‬ ‫ﻓﻬﺬﺍ ﺗﻌﻠﻴﻢ ﺻﺤﻴﺢ ﻟﻜﻞ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﺘﻌﺒﺪ ﻟﻠﺮﺏ ﺃﻻ ﻳﺒﻄﻞ ﺃﻓﻜـﺎﺭﻩ‬ ‫ﻣﻦ ﺍﷲ ﻭﻳﻔﺎﻭﺿﻬﺎ ﺑﺘﺪﻗﻴﻖ‪.‬‬ ‫‪@ @ÕíŠİÛa@òía†i@òbjÛa‬‬ ‫ﺃﺛﺒﺖ ﺃﻳﻬﺎ ﺍﻟﺘﻠﻤﻴﺬ ﺑﻨﻘﺎﻭﺓ ﺿﻤﲑﻙ ﻭﺍﻟﺮﺏ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﺪﺑﺮ‬ ‫ﺣﻴﺎﺗﻚ ﻭﻳﺼﻨﻊ ﻣﻌﻚ ﻣﺎ ﻳﻨﻔﻌﻚ‪ .‬ﻓﻘﺪ ﺗﺴﻤﻊ ﻋﻦ ﺃﻧﺎﺱ ﻳﺮﻳـﺪﻭﻥ‬ ‫ﺇﻳﺬﺍﺋﻚ ﻭﺁﺧﺮﻭﻥ ﻟﻘﻄﻊ ﺣﻴﺎﺗﻚ ﻭﺁﺧﺮﻭﻥ ﻳﺴﻌﻮﻥ ﳍﺪﻡ ﻣﺎ ﺑﻨﻴﺖ‪،‬‬ ‫ﻭﺁﺧﺮﻭﻥ ﻳﺬﻣﻮﻥ ﻣﺎﺩﺣﻴﻚ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﻳﺘﻜﻠﻤﻮﻥ ﻋﻠﻴـﻚ ﺑـﺎﳍﺰﺀ‬ ‫ﻼ ﻭﻣﺎ ﳍﻢ ﺣﺪﻳﺚ ﺳﻮﺍﻙ‪ .‬ﺃﺛﺒﺖ‬ ‫ﻭﺍﻻﺯﺩﺭﺍﺀ ﺑﻞ ﻗﺪ ﺻﲑﻭﻙ ﳍﻢ ﻣﺜ ﹰ‬ ‫ﺃﻧﺖ ﰲ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻻ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻣﻦ ﺍﻟﻘﺼﺪ ﺍﻟﺬﻱ ﺃﻧـﺖ‬ ‫ﻧﺎﻇﺮ ﺇﻟﻴﻪ‪ .‬ﻭﻻ ﺗﺒﻄﻞ ﻣﻨﺎﺟﺎﺗﻚ ﺍﳋﻔﻴﺔ ﻣـﻊ ﺍﷲ ﻭﻻ ﺗﻘﻬـﺮﻙ ﺃﻭ‬ ‫ﺗﻐﻠﺒﻚ ﺍﻷﻣﻮﺭ ﺍﳋﺎﺭﺟﺔ ﻋﻨﻚ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﺮﺳﺎﺓ ﺍﻟـﱵ ‪‬ـﺎ‬ ‫ﺣﻴﺎﺗﻚ ﻣﻌﻠﻘﺔ ﺑﺮﺟﺎﺀ ﺍﳌﺴﻴﺢ ﻏﲑ ﺍﻟﻜﺎﺫﺏ ﻭﺃﺛﺒﺖ ﰲ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻻ‬ ‫ﻳﻐﺮﻙ ﻣﺎ ﺗﺴﻤﻊ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻋﻠﻴﻚ ﻭﺗﻜﻮﻥ ﻣﺜﻠﻬﻢ ﻋﺎﳌﹰﺎ ﺃﻧﻪ ﻷﺟﻞ‬ ‫ﻫﺬﺍ ﳚﻤﻌﻬﻢ ﺍﻟﻌﺪﻭ ﻭﻳﻀﻌﻬﻢ ﻗﺒﺎﻟﺘﻚ ﻟﻜﻲ ﻳﻐﲑ ﺿﻤﲑﻙ ﻋﻦ ﺣﺴﻦ‬ ‫ﻃﻮﻳﺘﻪ‪ ،‬ﻭﻳﺴﺠﺲ ﻭﻳﻜﺪﺭ ﻧﻘﺎﻭﺗﻚ ﻟﺘﻜﻮﻥ ﺷﺒﻴﻬﹰﺎ ﺑﺄﻭﻟﺌﻚ ﺍﳌﻘﺎﺗﻠﲔ‬ ‫ﻼ‪.‬‬ ‫ﻗﺒﺎﻟﺘﻚ ﻭﲤﺘﻠﺊ ﻏﻀﺒﹰﺎ ﻣﺜﻠﻬﻢ‪ ،‬ﻭﺗﺼﲑ ﻟﻠﻌﺪﻭ ﺻﻴﺪﹰﺍ ﺳﻬ ﹰ‬ ‫}‪{٣٧‬‬

‫ﺃﺛﺒﺖ ﰲ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻟﻴﻜﻦ ﻟﻚ ﻣﻨﻈﺮ ﻳﻌﻘﻮﺏ ﺍﻟﻮﺩﻳﻊ ﳍﺬﺍ ﺃﻛﺘﺐ‬ ‫ﺧﱪﻩ ﻟﻴﻜﻮﻥ ﻋﺰﺍﺀ ﻟﻠﻨﻔﺲ ﺍﳌﺎﺋﻠﺔ ﻟﻠﺴﻘﻮﻁ ﻣـﻦ ﻛﺜـﺮﺓ ﺍﻷﻓﻜـﺎﺭ‬ ‫ﺍﳌﻤﻠﻮﺀﺓ ﺣﺰﻧﹰﺎ ﻭﻛﺂﺑﺔ ﻣﻦ ﻏﻴﻆ ﺍﳌﻐﻀﺒﲔ‪ .‬ﺃﻧﻈﺮ ﻛﻢ ﲢﺎﻳﻞ ﻋﻴـﺴﻮ‬ ‫ﻭﻻﺑﺎﻥ ﰲ ﺇﺿﺮﺍﺭ ﻳﻌﻘﻮﺏ ﻭﺇﻳﺬﺍﺋﻪ ﻭﻟﻜﻦ ﺍﻟﺮﺏ ﻛﺎﻥ ﻳﺪﺑﺮ ﺃﻣﻮﺭﻩ‪.‬‬ ‫ﻷﻥ ﺍﻟﺒﺴﻄﺎﺀ ﻫﻢ ﻟﻠﺮﺏ ﺃﻣﺎ ﺍﳌﺎﻛﺮﻳﻦ ﻓﻬﻢ ﺃﻭﺍﻥ ﻟﻠﺸﻴﻄﺎﻥ ﻓـﻼ‬ ‫ﺗﺸﺘﻪ ﺍﳌﻜﺮ ﻷﻧﻪ ﺃﺭﺽ ﺗﻠﺪ ﺍﻟﺸﺮﻭﺭ‪ ،‬ﺃﻣﺎ ﺍﻟﺒﺴﺎﻃﺔ ﻓﻬﻲ ﺣﻘﻞ ﻳﻠـﺪ‬ ‫ﺍﻟﱪ‪ .‬ﻣﻦ ﺍﻻﺑﺘﺪﺍﺀ ﻗﺪ ﻭﺿﻊ ﺍﷲ ﺍﻟﺒﺴﺎﻃﺔ ﻓﻴﻨﺎ ﺣﻴﻨﻤﺎ ﺑﺪﺃ ﺃﻥ ﳜﻠﻘﻨـﺎ‬ ‫ﻷﻥ ﺍﻟﺒﺴﺎﻃﺔ ﻣﻜﺎ‪‬ﺎ ﰲ ﺍﻟﻮﺳﻂ ﻓﻤﻨﻬﺎ ﻣﻦ ﻳﺼﻌﺪ ﻟﻴﺘﻌﻠﻢ ﺍﻟﺮﻭﺣﻴﺎﺕ‬ ‫ﻭﻋﻨﻬﺎ ﻣﻦ ﻳﻨﺤﻂ ﻟﻴﺘﻌﻠﻢ ﺩﺭﺑﺔ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻭﻳﺪﻋﻰ ﺍﻷﺧﲑ ﻣـﺎﻛﺮﹰﺍ‬ ‫ﻣﺘﺼﻨﻌﹰﺎ‪ .‬ﻷﻥ ﺣﻜﻤﺔ ﺍﻟﻌﺎﱂ ﻣﻀﺎﺩﺓ ﳊﻜﻤﺔ ﺍﷲ ﰲ ﻛﻞ ﺷـﻲﺀ ﻭﻻ‬ ‫ﳝﻜﻦ ﻟﻼﺛﻨﲔ ﺃﻥ ﻳﺘﻔﻘﺎ‪ .‬ﻛﻤﺜﻞ ﺃﻥ ﺍﻟﻨﻮﺭ ﻻ ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﻈﻠﻤﺔ‪ .‬ﻓﺈﺫﺍ‬ ‫ﺃﺭﺍﺩ ﺣﻜﻴﻢ ﻣﻦ ﺣﻜﻤﺎﺀ ﺍﻟﻌﺎﱂ ﺃﻥ ﻳﺘﺤﻜﻢ ﺭﻭﺣﻴﹰﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻭ ﹰﻻ ﺃﻥ‬ ‫ﻳﺘﻌﺮﻯ ﻣﻦ ﺃﻓﻜﺎﺭ ﺣﻜﻤﺘﻪ ﻭﻇﻨﻮﻥ ﻣﻌﺮﻓﺘﻪ ﺍﻷﻭﱃ ﻭﻳﺒﺪﺃ ﰱ ﺍﻟﺴﻠﻤﺔ‬ ‫ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ ﺇﱃ ﺫﻟﻚ ﺍﻟﱵ ﻫﻲ ﺍﻟﺒﺴﺎﻃﺔ‪ .‬ﻭﻳﻨﺒﻐﻲ ﻟـﻪ‬ ‫ﺃﻥ ﻳﺴﻤﻊ ﻭﻳﻘﺒﻞ ﺑﻮﺩﺍﻋﺔ ﻭﺇﳝﺎﻥ ﻭﺳﺬﺍﺟﺔ‪ .‬ﻓﺎﻟﺒﺴﺎﻃﺔ ﺗﻮﺍﻓﻘﻨﺎ ﻛﺜﲑﹰﺍ‬ ‫ﻻﻗﺘﻨﺎﺀ ﺍﻟﺼﻼﺡ ﻭﻟﺌﻼ ﻳﻀﻴﻊ ﺍﻟﺼﻼﺡ ﻣﻨﺎ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺍﻗﺘﻨﺎﺀ ﺣﻜﻤﺔ‬ ‫ﺇﳍﻴﺔ ﻭﻧﻘﺎﻭﺓ ﺿﻤﲑ ﻣﻊ ﺍﻟﻨﺎﺱ‪ .‬ﺃﻣﺎ ﻗﺒﺎﻟﺔ ﻫﺆﻻﺀ ﺍﳌﺎﻛﺮﻳﻦ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﺴﻌﻮﻥ ﰲ ﻧﺰﻉ ﺍﻹﳍﻴﺔ ﻣﻨﺎ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﺤﻜﻢ ﰲ ﺃﻓﻜﺎﺭﻧﺎ ﻛﻤـﺎ‬ ‫ﻼ ﻛﻮﻧﻮﺍ ﻭﺩﻋﺎﺀ ﻛﺎﳊﻤﺎﻡ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﻭﺣﻜﻤﺎﺀ‬ ‫ﺃﻣﺮﻧﺎ ﺍﻟﺮﺏ ﻗﺎﺋ ﹰ‬ ‫ﻛﺎﳊﻴﺎﺕ ﺃﻣﺎﻡ ﺍﻟﺬﻳﻦ ﻳﺘﺤﺎﻳﻠﻮﻥ ﰲ ﺍﻏﺘﺼﺎﺏ ﺍﻟﺮﻭﺣﻴﺎﺕ ﻣﻨـﺎ ﻭﺃﻥ‬ ‫ﺗﻜﻮﻥ ﺃﻓﻜﺎﺭﻧﺎ ﻭﺃﻋﻤﺎﻟﻨﺎ ﰲ ﻣﺴﺘﻮﻯ ﻳﻔﻮﻕ ﺍﻟﻌﺎﱂ ﻭﲤﺘﺪ ﺩﺍﺋﻤـﹰﺎ ﺇﱃ‬ ‫ﻗﺪﺍﻡ ﲟﺎ ﻟﻠﺮﻭﺡ‪ .‬ﻛﻞ ﻣﻦ ﻻ ﻳﻘﺒﻞ ﺗﻌﺎﻟﻴﻢ ﺍﳌﺴﻴﺢ ﻭﻳﺘﻨﻘﻰ ﺑﺎﻟﺼﻼﺡ‬

‫ﻓﺈﻧﻪ ﳜﺴﺮ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻳﺴﻬﻞ ﻟﻠﻀﻤﲑ ﺍﻟﺒـﺴﻴﻂ ﺗﻌﻠـﻴﻢ‬ ‫ﺍﻷﻣﻮﺭ ﺍﻟﺮﻭﺣﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳌـﺼﻨﻌﺔ‪ .‬ﺍﻓـﺮﺡ ﺑﺎﻟﺒـﺴﺎﻃﺔ‬ ‫ﻟﺘﺠﻌﻠﻚ ﳏﺒﻮﺑﹰﺎ ﻋﻨﺪ ﺍﷲ ﻭﺍﻟﻨﺎﺱ‪ .‬ﻭﺇﻥ ﻇﻨﻨﺖ ﺃﻥ ﺍﻟﻨﺎﺱ ﺗﺴﺘﻬﺰﺉ‬ ‫ﻼ ﺃﺑﻠﻬﹰﺎ ﺑﻼ ﻋﻘﻞ ﺃﻭ ﺇﻓﺮﺍﺯ ﻓﻠﻴﻜﻦ ﻣﻌﻠﻮﻣﹰﺎ ﻋﻨﺪﻙ‬ ‫ﺑﻚ ﻭﳛﺴﺒﻮﻙ ﺟﺎﻫ ﹰ‬ ‫ﺃﻧﻪ ﻟﻴﺲ ﺻﻼﺡ ﺑﻼ ﻋﺜﺮﺓ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ‪‬ﺮﺏ ﻣﻦ ﻣﻌﻮﻧﺎﺕ ﺍﳋﲑ ﻓﻼ‬ ‫ﳝﻜﻨﻚ ﺃﺑ ‪‬ﺪ ﺃﻥ ﺗﻘﺘﲏ ﻓﻀﻴﻠﺔ‪ .‬ﺑﺴﺎﻃﺔ ﺍﻟﻄﺒﻴﻌﺔ ﺷﻲﺀ ﻭﺩﺭﺟﺔ ﺍﻟﺼﻔﺎﺀ‬ ‫ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻓﺎﻟﺒﺴﺎﻃﺔ ﻫﻲ ﺑﺪﺀ ﻃﺮﻳﻖ ﺗﻌﻠﻴﻢ ﺍﳌـﺴﻴﺢ‪ .‬ﻭﺻـﻔﺎﺀ‬ ‫ﺍﻟﺮﻭﺡ ﻫﻮ ﻛﻤﺎﻝ ﻃﺮﻳﻖ ﺍﻟﱪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺑﺎﻟﺒـﺴﺎﻃﺔ ﻳﻜﻤـﻞ‬ ‫ﺑﺎﻟﺼﻔﺎﺀ‪ .‬ﻓﻬﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺃﺭﺽ ﻧ‪‬ﻘﻴﺖ ﻣﻦ ﺃﺷـﻮﺍﻛﻬﺎ ﻭﺯﻭﺍ‪‬ـﺎ‬ ‫ﻭﻣﻌﺪﺓ ﻟﻠﺰﺭﻉ ﻭﺑﲔ ﺣﻘﻞ ﻣﺰﺭﻭﻉ ﻗﺪ ﺑﻠﻐﺖ ﺃﲦﺎﺭﻩ ﺍﻟﻨﻀﺞ‪.‬‬ ‫ﺍﻟﺒﺴﺎﻃﺔ ﻫﻲ ﺣﻘﻞ ﻣﻔﻠﻮﺡ ﻣﻨﻈﻒ ﻣﻦ ﺍﻟﺸﻮﻙ ﻭﻣﻌﺪ ﻟﻠـﺰﺭﻉ‬ ‫ﻭﻳﺼﻠﺢ ﻟﻘﺒﻮﻝ ﻛﻞ ﻣﺎ ﻳﻮﺿﻊ ﻓﻴﻪ‪ .‬ﺃﻣﺎ ﺍﳌﻜﺮ ﻓﻬـﻮ ﺃﺭﺽ ﳑﻠـﻮﺀﺓ‬ ‫ﺷﻮﻛﹰﺎ ﻭﻗﺮﻃﺒﹰﺎ ﻭﺯﻭﺍﻧﹰﺎ ﻭﺇﻥ ﻭﻗﻊ ﻓﻴﻬﺎ ﺯﺭﻉ ﺻﺎﱀ ﺧﻨﻘﺘـﻪ‪ .‬ﻓـﺼﺮ‬ ‫ﺃﺭﺿﹰﺎ ﻣﻔﻠﻮﺣﺔ ﻟﻴﺴﻮﻉ ﻟﻴﻠﻘﻲ ﻓﻴﻚ ﺯﺭﻉ ﻛﻠﻤﺘﻪ ﺍﻟﺼﺎﱀ‪ .‬ﺇﻥ ﻛـﺎﻥ‬ ‫ﻟﻚ ﺑﺴﺎﻃﺔ ﻣﻦ ﺍﻟﻄﺒﻊ ﻓﺎﻓﺮﺡ ﳍﺎ ﻭﺍﺟﺘﻬﺪ ﺃﻥ ﺗﺰﻳﺪ ﻋﻠﻴﻬﺎ ﻭﺗﻨﻤﻴﻬﺎ‪.‬‬ ‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻚ ﻣﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺃﺳﺮﻉ ﰲ ﺍﻗﺘﻨﺎﺋﻬﺎ ﺑﺈﺭﺍﺩﺗﻚ ﻷﻧﻪ ﻧﺎﻓﻌﺔ‬ ‫ﳊﻴﺎﺗﻚ ﺑﺎﷲ‪ .‬ﺍﻟﺒﺴﻴﻂ ﻟﻦ ﻳﻔﻜﺮ ﺑﺎﻟﺸﺮ ﰲ ﺃﺣﺪ ﻭﻻ ﳜﻒ ﻣﻦ ﺷﺮ‬ ‫ﺃﺣﺪ‪.‬‬ ‫‪@ @òbjÛbi@òÇbİÛa@òÓýÇ‬‬ ‫ﺍﻟﻄﺎﻋﺔ ﻫﻲ ﻃﺮﻳﻖ ﺍﻗﺘﻨﺎﺀ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻫﻲ ﻻ ﺗﻔﺤﺺ ﻣﺎ ﻳﻘﺎﻝ‬ ‫ﳍﺎ ﻭﻻ ﺗﻘﺎﻭﻡ ﻣﻦ ﻳﺄﻣﺮﻫﺎ ﻟﺬﻟﻚ ﻓﻬﻲ ﻻﺋﻘﺔ ﺟﺪﹰﺍ ﻟﺘـﺪﺑﲑ ﺳـﲑﺓ‬

‫}‪{٣٨‬‬

‫}‪{٣٩‬‬

‫ﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﳌﺘﻮﺣﺪﻳﻦ‪ .‬ﻷﻥ ﺍﻟﺮﺍﻫﺐ ﺍﳌﺎﻛﺮ ﻻ ﻳﻨﺠﺢ ﻭﻻ ﻳﻔﻠﺢ ﺑـﻞ‬ ‫ﻳﺼﲑ ﻣﻨﻈﺮ ﺷﺮﻭﺭ ﻭﻻ ﺻﻼﺡ ﻟﻪ‪ .‬ﻭﻫﻮ ﻳﻘﺘﲏ ﺧﺴﺎﺭﺓ ﻻ ﺭﺑـﺢ‪.‬‬ ‫ﺍﻟﺮﺍﻫﺐ ﺍﻟﺬﻱ ﳛﺐ ﺍﻟﻈﻬﻮﺭ ﻭﻻ ﻳﻌﻤﻞ ﲟﺎ ﻳﻈﻬﺮ ﺑﻪ‪ ،‬ﺍﻟﺬﻱ ﳝﺘﻨـﻊ‬ ‫ﻋﻦ ﺍﳌﺄﻛﻞ ﺍﺿﻄﺮﺍﺭﹰﺍ ﳊﻔﻆ ﺍﻟﺴﻨﺔ ﻫﻮ ﻳﺘﻌﺐ ﺑﻼ ﻣﻨﻔﻌﺔ ﻭﻫﻮ ﻏﺎﺵ‬ ‫ﻋﺪﱘ ﺍﻟﻌﻘﻞ ﻭﺍﻹﻓﺮﺍﺯ‪ .‬ﺇﻧﻨﺎ ﻟﺴﻨﺎ ﻧﻮﺻﻲ ﺃﻥ ﻧﻘﺘﲏ ﺑـﺴﺎﻃﺔ ﺑـﻼ‬ ‫ﻣﻌﺮﻓﺔ ﻓﺘﻤﻴﻞ ﻟﻜﻠﻤﺎ ﻳﻘﺎﻝ ﻭﺗﻨﺨﺪﻉ ﻟﻜﻞ ﺗﻌﻠﻴﻢ ﻏﺎﺵ‪ .‬ﺑﻞ ﻧﻌـﲏ‬ ‫ﺍﻟﺒﺴﺎﻃﺔ ﺍﻟﱵ ﻛﻞ ﻫﺬﻳﺬﻫﺎ ﰲ ﺍﻟﻔﻀﻴﻠﺔ ﷲ ﻭﺍﻟـﺼﻼﺡ ﻛﻤﺜـﻞ‬ ‫ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﻣﻌﻠﻢ ﻭﺍﺣﺪ ﻭﳜﺎﻑ ﻣﻨﻪ ﻭﺣـﺪﻩ‪ .‬ﻭﻻ‬ ‫ﻳﻨﻔﺬ ﺇﻻ ﺃﻣﺮﻩ ﺑﻞ ﻭﻻ ﻳﻘﺒﻞ ﻣﻦ ﻣﻌﻠﻤﲔ ﺃﺧﺮ ﺳﻮﺍﻩ‪ .‬ﻫﻜﺬﺍ ﻳﻨﺒﻐـﻲ‬ ‫ﻼ ﰲ ﺳﻠﻮﻛﻪ ﻣﻊ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﳐﺎﻓﺘﻪ ﻣﺎﻟﻜـﺔ‬ ‫ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻃﻔ ﹰ‬ ‫ﻋﻠﻰ ﺣﻴﺎﺗﻪ ﻭﻻ ﻳﻘﺒﻞ ﺗﻌﻠﻴﻤﹰﺎ ﻣﻦ ﻣﻌﻠﻢ ﺁﺧﺮ ﺳﻮﺍﻩ ﻷﻥ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻫﻲ‬ ‫ﻧﻘﻴﺔ ﺍﻟﻄﺒﻊ ﻭﻟﻴﺲ ﻳﻔﺴﺪ ﻋﻘﻞ ﺍﻟﻄﻔﻞ ﻃﻐﻴﺎﻥ ﻣﺎ‪ .‬ﻓﻠﻨﺴﺮ ﺍﻵﻥ ﻟﺘﻠﻤﺬﺓ‬ ‫ﺍﳌﺴﻴﺢ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺃﻭﺭﺍﻧﺎ ﺇﻳﺎﻩ ﻭﳒﺘﻬﺪ ﺃﻥ ﻧﺴﻠﻚ ﺑﺎﻟﺒـﺴﺎﻃﺔ‬ ‫ﻭﻧﻜﻮﻥ ﺃﻃﻔﺎ ﹰﻻ ﻟﻘﺒﻮﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳊﺴﻦ‪ .‬ﻭﻧﺘﺤﻜﻢ ﻛﺎﳊﻴﺎﺕ ﻣﻘﺎﺑـﻞ‬ ‫ﺍﻟﻌﺪﻭ ﺍﻟﺬﻱ ﻳﺘﺤﺎﻳﻞ ﻹﻳﺬﺍﺋﻨﺎ ﻭﻧﺬﻛﺮ ﰲ ﻛﻞ ﻭﻗﺖ ﻗﻮﻝ ﺭﺑﻨﺎ " ﺇﻥ‬ ‫ﻛﻞ ﻣﻦ ﻻ ﻳﻘﺒﻞ ﻣﻠﻜﻮﺕ ﺍﷲ ﻣﺜﻞ ﻭﻟﺪ ﻓﻠﻦ ﻳﺪﺧﻠﻪ " ) ﻟـﻮ ‪:١٨‬‬ ‫‪ ( ١٧‬ﺍﻟﺮﺏ ﻳﺆﻫﻠﻨﺎ ﻟﻪ‪ .‬ﺍ‪‬ﺪ ﻟﻌﻈﻤﺘﻪ ﺁﻣﲔ‪.‬‬

‫‪@ @sÛbrÛa@Šàî½a‬‬ ‫ﺧﻮﻑ ﺍﷲ‬ ‫ﻧﺘﻘﺪﻡ ﺍﻵﻥ ﺑﻀﻤﲑ ﺧﺎﺋﻒ ﻣﻦ ﺍﷲ ﻟﻨﺘﻌﻠﻢ ﳐﺎﻓﺘﻪ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟﻔﻜﺮ ﻳﻬﺬ ﰲ ﺃﻣﻮﺭ ﻏﲑ ﻧﺎﻓﻌﺔ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻨﻔﺲ ﻓﻬـﻮ ﻃـﺎﺋﺶ‬ ‫ﺟﺎﻣﺢ ﻭﰲ ﻃﺮﻳﻖ ﺧﺎﺭﺝ ﻋﻦ ﺗﺬﻛﺎﺭ ﺍﷲ ﻳﺘﺼﺮﻑ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛـﺎﻥ‬ ‫ﻳﻬﺬ ﰲ ﺍﻟﻔﻀﻴﻠﺔ ﻓﺈﻧﻪ ﻳﺴﺘﻨﲑ ﺑﻨﻮﺭ ﺗﺬﻛﺎﺭ ﺍﷲ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﺇﺫﺍ ﻣﺎ ﳍـﺞ‬ ‫ﺑﺄﻓﻜﺎﺭ ﺑﺎﻃﻠﺔ ﻓﺈﻥ ﻛﻞ ﺗﺼﺮﻓﺎﺗﻪ ﺗﻜﻮﻥ ﻣﻈﻠﻤﺔ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺴﻠﻚ ﰲ‬ ‫ﻼ‬ ‫ﺍﻟﻈﻠﻤﺔ ﻓﻬﻮ ﻻ ﻳﻨﻈﺮ ﻭﻻ ﻳﺒﺼﺮ ﻭﻻ ﻳﻔﺮﺯ ﻃﺮﻳﻘﹰﺎ ﻭﻻ ﻳﻔﻬﻢ ﺳـﺒﻴ ﹰ‬ ‫ﺑﻞ ﻻ ﻳﻨﻈﺮ ﺳﲑ ﺧﻄﻮﺍﺗﻪ‪ .‬ﻟﺘﻜﻦ ﻣﻔﺎﻭﺿﺘﻚ ﺩﺍﺋﻤﹰﺎ ﺑﻜﻠﻤﺔ ﺍﷲ ﻟﻴﺲ‬ ‫ﺑﺎﻟﺘﻼﻭﺓ ﳏﺮﻛﹰﺎ ﺍﻟﻠﺴﺎﻥ ﻓﻘﻂ ﺑﻞ ﻟﻴﻬﺬ ‪‬ﺎ ﺍﻟﻘﻠﺐ ﺑﺎﻟﻔﻜﺮ ﺃﻳﻀﹰﺎ‪ .‬ﻷﻥ‬ ‫ﺍﻟﺬﻱ ﻳﺸﺮﺏ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻹﳍﻲ ﺩﺍﺋﻤﹰﺎ ﻳﻌﻄﻲ ﺃﲦﺎﺭﹰﺍ ﺇﳍﻴﺔ ﻭﻳﻜﻮﻥ ﳘـﻪ‬ ‫ﺩﺍﺋﻤﹰﺎ ﺑﺎﷲ ﻭﻳﺴﺘﻤﺮ ﰲ ﺫﻛﺮﻩ ﺧﻔﻴﺔ ﻓﺘﻨﺸﺄ ﻓﻴﻪ ﳐﺎﻓﺔ ﺍﷲ ﺍﻟﱵ ﺗﻜﻮﻥ‬ ‫ﺳﻮﺭﹰﺍ ﳛﻔﻈﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻭﻛﻤﺎ ﻳﺴﺘﺮ ﺍﻟﺴﻮﺭ ﺍﳌﺪﻳﻨﺔ ﻫﻜﺬﺍ‬ ‫ﺗﺴﺘﺮ ﳐﺎﻓﺔ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺳﱯ ﺍﻷﻋﺪﺍﺀ ﺃﻭ ﲤﻨﻌﻨﺎ ﻣـﻦ ﳏﺒـﺔ‬ ‫ﺍﻟﺸﻬﻮﺍﺕ ﻭﺗﺼﻮﻥ ﻧﻔﻮﺳﻨﺎ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻤﺠﺔ‪.‬‬ ‫@ @‬ ‫@ @‬

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‫×‪@ @a@Òì@nÓa@Ñî‬‬ ‫ﻭﺇﺫﺍ ﺳﺄﻟﻨﺎ ﻛﻴﻒ ﻧﻘﺘﲏ ﺧﻮﻑ ﺍﷲ ﻭﻛﻴﻒ ﻧﺼﻞ ﺇﻟﻴﻪ ﻧﺮﻯ ﺃﻥ‬ ‫ﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ ﻳﻠﺪﻩ‪ .‬ﻭﺍﻹﳝﺎﻥ ﻣﻮﻟﻮﺩ ﻣﻦ ﺍﻟﺒﺴﺎﻃﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﻳ‪‬ﻘﺘﲎ‬ ‫‪‬ﺎ‪ .‬ﻓﺨﻮﻑ ﺍﷲ ﳛﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﻳﻘﺒﻠﻬﺎ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻣﺜﻠﻤﺎ ﲢﻔـﻆ‬ ‫ﺍﻟﺒﺴﺎﻃﺔ ﺍﻹﳝﺎﻥ‪ ،‬ﻛﺬﻟﻚ ﲢﻔﻆ ﳏﺎﻓﺔ ﺍﷲ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﻭﻟﺴﺖ ﺃﻗـﻮﻝ‬ ‫ﻋﻦ ﺍﳋﻮﻑ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﳜﺎﻑ ﺍﷲ ﻣﺜﻠﻤﺎ ﻳﻈﻦ ﻋﻦ ﻛﺜﲑﻳﻦ ﺃ‪‬ـﻢ‬ ‫ﻛﺬﻟﻚ ﺑﻞ ﺃﻋﲏ ﺍﳌﺨﺎﻓﺔ ﺍﳌﺘﺤﺮﻛﺔ ﻃﺒﻴﻌﻴﹰﺎ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺇﺫﺍ ﺷﺎﺀﺕ‬ ‫ﻭﺭﻏﺒﺖ ﺣﺮﻛﺖ ﺃﻋﻀﺎﺀ ﺍﳉﺴﺪ ‪‬ﺎ ﻓﻴﺨﺎﻑ ﻣﺜﻠﻤﺎ ﻣـﻦ ﻣﻨﻈـﺮ‬ ‫ﻳﻌﺮﻑ ﺃﻥ ﻳﺆﺫﻳﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﺍﻟﻨﻔﺲ ﺃﻳﻀﹰﺎ ﲣﺎﻑ ﻣﻦ ﺍﻟﺬﻱ ﻟـﻪ ﺳـﻠﻄﺎﻥ ﻋﻠـﻰ‬ ‫ﻫﻼﻛﻬﺎ ﺃﻱ ﻣﻦ ﺍﻟﺪﻳﺎﻥ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﻳﻌﺬ‪‬ﺎ ﻣﻊ ﺟﺴﺪﻫﺎ ﺑﺎﻟﻀﻴﻘﺎﺕ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺣﺴﺐ ﻃﺒﻴﻌﺘﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﺷﺨﺼﺖ ﺑﻌـﲔ ﺍﻹﳝـﺎﻥ ﺇﱃ‬ ‫ﺍﻟﺘﻬﺪﻳﺪﺍﺕ ﺍﳌﺰﻣﻌﺔ ﻭﻧﻈﺮﺕ ﺧﻔﻴﺔ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺃﻇﻬﺮ‪‬ﺎ ﻛﻠﻤـﺔ‬ ‫ﺍﻟﺪﻳﺎﻥ ﻓﻔﻲ ﺍﳊﺎﻝ ﲤﺘﻠﺊ ﺧﻮﻓﹰﺎ ﻭﻫﻜﺬﺍ ﲢﺮﻙ ﻣﻌﻬﺎ ﲨﻴﻊ ﺃﻋـﻀﺎﺀ‬ ‫ﺍﳉﺴﺪ‪ .‬ﻭﺧﺼﻮﺻﹰﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻃـﺎﻫﺮﺗﲔ ﻣـﻦ‬ ‫ﺍﳋﻄﻴﺔ ﻓﻠﻠﺤﺎﻝ ﳝﺘﻠﺊ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ ﺧﻮﻓﹰﺎ‪ .‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺮﻑ‬ ‫ﺃﺣﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﺍﻟﺬﻱ ﺟﺮ‪‬ﺎ ﰲ ﺫﺍﺗﻪ‪.‬‬

‫ﻫﻲ ﻣﻮﺕ ﺍﻟﻨﻔﺲ ﺍﻟﻜﺎﻣﻞ ﻭﺫﻛﺮ ﺍﷲ ﻫﻮ ﺣﻴﺎﺓ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻛﻞ ﻣـﻦ‬ ‫ﳜﻄﺊ ﻭﻻ ﻳﺘﺤﺮﻙ ﰲ ﻓﻜﺮﻩ ﺩﻳﻨﻮﻧﺔ ﺍﷲ ﰲ ﺃﺛﻨﺎﺀ ﺧﻄﻴﺘﻪ ﺃﻭ ﺑﻌﺪﻫﺎ‬ ‫ﻫﻮ ﻣﺎﺋﺖ ﺑﻨﻔﺴﻪ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺗﺬﻛﺮ ﺍﷲ ﺩﺍﺋﻤﹰﺎ ﺣﻴﻨﺌـﺬ‬ ‫ﺗﻌﺮﻑ ﺃ‪‬ﺎ ﺣﻴﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﲣﻄﺊ ﰒ ﺗﺘﻮﺏ ﻓﻬﻲ ﻣﺮﻳـﻀﺔ‪ .‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻧﺖ ﺗﻈﻞ ﺑﻼ ﺗﻮﺑﺔ ﻭﲣﻄﺊ ﺑﺎﻹﳘﺎﻝ ﻓﻈﺎﻫﺮ ﺃﻧﻪ ﻣﻘﺘﻮﻟﺔ ﺑﺎﳋﻄﻴﺔ‪.‬‬ ‫ﻣﻌﺮﻓﺔ ﺍﷲ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﱵ ﻟﻠﻨﻔﺲ ﻭﻛﻤﺎ ﺃﻥ ﺣﻴـﺎﺓ‬ ‫ﺍﳉﺴﺪ ﺗﻜﻮﻥ ﺑﺜﺒﺎﺕ ﺍﻟﻨﻔﺲ ﻓﻴﻪ ﻭﺗﻌﺮﻑ ﺣﻴﺎﺗﻪ ﻣﻦ ﺣﺴﻪ‪ ،‬ﻫﻜـﺬﺍ‬ ‫ﺣﻴﺎﺓ ﺍﻟﻨﻔﺲ ﺗﻜﻮﻥ ﺑﺜﺒﺎﺕ ﻣﻌﺮﻓﺔ ﺍﷲ ﻓﻴﻬﺎ ﻭﺗﻌﺮﻑ ﺣﻴﺎ‪‬ـﺎ ﻣـﻦ‬ ‫ﺣﺴﻬﺎ ﺑﺎﷲ‪ .‬ﻷﻥ ﺍﳉﺴﺪ ﺍﳌﺎﺋﺖ ﻻ ﳛﺲ ﺑﺎﻟﻀﺮﺭ ﻭﻛﺬﻟﻚ ﺍﻟﻨﻔﺲ‬ ‫ﺍﳌﻘﺘﻮﻟﺔ ﺑﺎﳋﻄﻴﺔ ﻻ ﲢﺲ ﺑﺬﻛﺮ ﺩﻳﻨﻮﻧﺔ ﺍﷲ‪ .‬ﻳ‪‬ﺠﻠﺪ ﺍﳉﺴﺪ ﺍﳌﺎﺋـﺖ‬ ‫ﻭﻻ ﳛﺲ ﻭﻳﺘﻘﻄﻊ ﻭﻻ ﻳﺘﻮﺟﻊ‪ ،‬ﻫﻜﺬﺍ ﺍﻟﻨﻔﺲ ﺍﳌﺎﺋﺘﺔ ﻣﻦ ﺍﷲ ﲣﻄﺊ‬ ‫ﻭﻻ ﲢﺲ‪ ،‬ﺗﺄﰒ ﻭﻻ ﺗﻌﺮﻑ‪.‬‬ ‫‡×‪@ @a@Òì@†Ûìí@a@Š‬‬

‫ﻻ ﻳﻘﱳ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﱰﻟﺔ ﺧﻮﻑ ﺍﷲ ﻃﺒﻴﻌﻴﹰﺎ ﺑﺴﺒﺐ ﺍﳋﻄﻴـﺔ‬ ‫ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺍﻟﺘﻬﺎﻭﻥ ﻭﺍﻻﻧﺼﺮﺍﻑ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﺍﻟﺪﺍﺋﻢ ﻷﻥ ﺍﳋﻄﻴـﺔ‬

‫ﺗﺬﻛﺎﺭ ﺍﷲ ﻫﻮ ﺣﻴﺎﺓ ﺍﻟﻨﻔﺲ ﻓﻤﺎ ﺩﺍﻣﺖ ﺗﺬﻛﺮ ﺍﷲ ﻓﻤﺎ ﲣﻄﺊ‪.‬‬ ‫ﻓﺈﻥ ﻋﺮﺽ ﻭﻗﺖ ﻓﻴﻪ ﺍﳓﺠﺐ ﻧﻮﺭ ﻣﻌﺮﻓﺘﻬﺎ ﺑﺴﺒﺐ ﺍﻟﺸﻬﻮﺓ ﻳﺘﺤﺮﻙ‬ ‫ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﷲ ﰲ ﺍﳊﺎﻝ ﻭﺍﳋﻮﻑ ﺍﻟﺬﻱ ﻣﻨﻪ ﳚـﺬ‪‬ﺎ ﻟﻠﺘﻮﺑـﺔ‪ .‬ﻷﻥ‬ ‫ﳐﺎﻓﺔ ﺍﷲ ﺗﺼﻨﻊ ﺃﻣﺮﻳﻦ ﻟﻠﻨﻔﺲ‪ :‬ﺍﻷﻭﻝ ﺣﻔـﻆ ﺍﻹﻧـﺴﺎﻥ ﻣـﻦ‬ ‫ﺍﳋﻄﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺇﻥ ﺃﺧﻄﺄ ﲢﺮﺿﻪ ﻋﻠﻰ ﺷﻔﺎﺀ ﺧﻄﻴﺘـﻪ ﺑﺎﻟﺘﻮﺑـﺔ‪.‬‬ ‫ﻫﻨﺎﻙ ﻣﻦ ﳜﺎﻑ ﻧﻈﺮﺓ ﺍﻟﺪﻳﺎﻥ ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﺗﻌﺪ ﻣﻦ ﺍﻟـﺴﻤﻊ ﺑـﻪ‬

‫}‪{٤٢‬‬

‫}‪{٤٣‬‬

‫ﻓﻘﻂ‪ .‬ﻓﺎﻟﺬﻱ ﳛﺘﺮﺱ ﺃﻻ ﳜﻄﺊ ﻧﻈﺮﺓ ﺍﻟﺪﻳﺎﻥ ﲤﻨﻌﻪ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﺃﻣﺎ‬ ‫ﺍﻟﺬﻱ ﳜﻄﺊ ﰒ ﻳﺮﺟﻊ ﻟﻠﺘﻮﺑﺔ ﻓﺨﱪ ﺍﻟﺪﻳﺎﻥ ﳜﻴﻔﻪ ﻭﻣﻦ ﲰﺎﻋﻪ ﻓﻘـﻂ‬ ‫ﻳﺮﲡﻒ‪ .‬ﻟﻜﻨﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻈﺮﻩ ﰲ ﻭﻗﺖ ﺍﳋﻄﻴﺔ ﻷ‪‬ﺎ ﻋﻤـﺎﺀ‬ ‫ﻟﻠﻨﻔﺲ‪ ،‬ﻭﻛﻤﺎ ﻣﻦ ﺩﺧﺎﻥ ﲞﺎﺭ ﺍﻟﺸﻬﻮﺓ ﺗﻐﺸﻰ ﻋﲔ ﺍﻟـﻨﻔﺲ ﻓﻤـﺎ‬ ‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻨﻈﺮ ﺍﻟﺪﻳﺎﻥ‪ .‬ﻓﺎﻟﺬﻱ ﻫﻮ ﺃﻋﻤﻰ ﺑﻄﺒﻴﻌﺘﻪ ﳜﺎﻑ ﻣﻦ ﺧﱪ‬ ‫ﺍﳌﺆﺫﻳﺎﺕ ﻭﻟﻴﺲ ﻣﻦ ﻧﻈﺮﻫﺎ‪ .‬ﺃﻣﺎ ﺻﺤﻴﺢ ﺍﻟﻨﻈﺮ ﻓﻬﻮ ﻟﻴﺲ ﻣﻔﺘﻘﺮ ﺃﻥ‬ ‫ﻳﺘﻌﻠﻢ ﻣﻦ ﺁﺧﺮﻳﻦ ﻷﻥ ﻧﻈﺮﺗﻪ ﺗﻌﺮﻓﻪ‪ .‬ﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ﳕﻴﺰ ﺑﲔ ﺍﻟـﺬﻱ‬ ‫ﳛﺘﺮﺱ ﺃﻻ ﳜﻄﺊ ﻭﺍﻟﺬﻱ ﺑﻌﺪ ﺃﻥ ﳜﻄﺊ ﻳﺘﻮﺏ‪.‬‬ ‫ﺍﻟﻨﻔﺲ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻻ ﲣﺎﻑ ﻣﻦ ﻣﺆﺫﻳﺎﺕ ﺍﳉﺴﺪ ﻭﻣﻦ ﻳﻈﻦ ﺃ‪‬ﺎ‬ ‫ﲣﺎﻑ ﻣﻦ ﳐﺎﻭﻑ ﺍﳉﺴﺪ ﻓﻬﻮ ﻳﻈﻠﻢ ﲤﻴﻴﺰﻫﺎ ﻷ‪‬ﺎ ﲣﺎﻑ ﳑـﻦ ﻻ‬ ‫ﻳﺆﺫﻳﻬﺎ ﻓﺨﻮﻑ ﺍﻟﻨﻔﺲ ﺍﻟﻄﺒﻴﻌﻲ ﻫﻮ ﺍﷲ ﻓﻘﻂ‪ .‬ﺃﻣﺎ ﺍﳉﺴﺪ ﺑﻄﺒﻴﻌﺘﻪ‬ ‫ﻻ ﳜﺎﻑ ﻣﻦ ﺍﷲ ﻭﻛﺬﻟﻚ ﺍﻟﻨﻔﺲ ﻻ ﲣﺎﻑ ﻣﻦ ﺍﻟﻮﺣﻮﺵ ﻭﻏﲑﻫﺎ‪.‬‬ ‫ﻓﺈﻥ ﺃﺩﺧﻠﺖ ﺍﻟﻨﻔﺲ ﺍﳉﺴﺪ ﳌﺸﺎﺭﻛﺔ ﺃﻓﻜﺎﺭﻫﺎ ﻓﺈﻧﻪ ﳛـﺲ ﻣﻌﻬـﺎ‬ ‫ﺑﺎﳋﻮﻑ ﻣﻦ ﺍﷲ‪ .‬ﺇﻥ ﺫﻛﺮ ﺣﻜﺎﻡ ﺍﻟﻌﺎﱂ ﻟﻠﻨﺎﺱ ﺍﳌـﻮﺗﻰ ﺑﺄﻧﻔـﺴﻬﻢ‬ ‫ﻭﺍﻷﺣﻴﺎﺀ ﺑﺄﺟﺴﺎﺩﻫﻢ ﻳﺮﺩﻋﻬﻢ ﻋﻦ ﺍﻟﺸﺮﻭﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻲ‬ ‫ﺑﻨﻔﺴﻪ ﺫﻛﺮ ﺩﻳﻨﻮﻧﺔ ﺍﷲ ﻳﻘﻤﻊ ﺷﺮﻭﺭﻩ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻔﻌﻞ ﺫﻛـﺮ ﺍﷲ ﰲ‬ ‫ﻛﻞ ﺃﺣﺪ ﺣﺴﺒﻤﺎ ﺗﻜﻮﻥ ﻧﻔﺴﻪ ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺩﺭﺟﺔ ﺍﳌﺬﻧﺒﲔ ﻳﻈﻬـﺮ‬ ‫ﻟﻪ ﺍﷲ ﺩﻳﺎﻧﺎﹰ‪ ،‬ﻭﺇﻥ ﺻﻌﺪ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﺎﺋﺒﲔ ﻳﻈﻬﺮ ﻟﻪ ﺍﷲ ﻏﻔـﻮﺭﺍﹰ‪،‬‬ ‫ﻭﺇﻥ ﺍﺭﺗﻘﻰ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺮﲪﺎﺀ ﻓﺈﻧﻪ ﻳﺘﻔﺮﺱ ﺩﺍﺋﻤﹰﺎ ﰲ ﻏﲎ ﻣـﺮﺍﺣﻢ‬ ‫ﺍﷲ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺎﺩﺋﹰﺎ ﻏﲑ ﻏﻀﻮﺏ ﻭﻣﻌﺘﻮﻕ ﻣﻦ ﺍﳊﻘﺪ ﺑﻞ ﻳﺘﺤﺮﻙ‬ ‫}‪{٤٤‬‬

‫ﻓﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻷﻣﺎﻥ ﺩﺍﺋﻤﹰﺎ ﻓﺈﻧﻪ ﻳﺮﺗﻔﻊ ﻟﻴﻨﻈﺮ ﺻﻔﺎﺀ ﻧﻘﺎﺀ ﺍﷲ ﺍﻟﺬﻱ ﻻ‬ ‫ﻳﺘﻜﺪﺭ ﺃﺑﺪﹰﺍ ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺮﻛﺎﺕ ﺍﻹﳝﺎﻥ ﲣﺘﻠﺞ ﺑـﻼ ﺍﻧﻘﻄـﺎﻉ ﰲ‬ ‫ﻧﻔﺴﻪ ﻓﺈﻧﻪ ﻳﻨﻈﺮ ﻛﻞ ﻭﻗﺖ ﺃﻋﻤﺎﻝ ﺍﷲ ﻭﻻ ﻳـﺪﺭﻛﻬﺎ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ‬ ‫ﻗﺎﺋﻤﹰﺎ ﰲ ﺩﺭﺟﺔ ﺍﶈﺒﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻓﺈﻥ ﺍﷲ ﻳﻈﻬﺮ ﻟﻪ ﺃﻥ ﻛﻠﻪ ﺣﺐ‪.‬‬ ‫ﻳﺎ ﻟﻠﻌﺠﺐ ﻣﻦ ﺑﺴﺎﻃﺔ ﻃﺒﻴﻌﺔ ﺍﷲ ﻓﺈﻧﻪ ﺑﺄﺷﻜﺎﻝ ﻛﺜﲑﺓ ﻳﻈﻬـﺮ‬ ‫ﻟﻠﻨﺎﺱ ﻭﻫﻮ ﻳﻈﻬﺮ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻛﻤﺎ ﻳﺮﻳﺪ ﻭﻳﻄﻠﺐ‪ .‬ﻓﺎﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ‬ ‫ﻳﺮﻯ ﺻﻼﺡ ﺍﷲ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺼﲑ ﺻﺎﳊﹰﺎ‪ .‬ﻭﻻ ﻳﻈـﻦ ﺃﻥ ﻳـﺮﻯ‬ ‫ﺻﻼﺣﻪ ﻭﻫﻮ ﻗﺎﺋﻢ ﰲ ﺍﻟﺸﺮﻭﺭ ﻭﺇﻥ ﻇﻦ ﺃﻧﻪ ﻳﺮﻯ ﻓﺈﻧﻪ ﳐﺎﺩﻉ ﻓﻴﻤـﺎ‬ ‫ﻳﺮﻯ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﳋﺪﺍﻋﺔ ﻳﺼﻨﻌﻬﺎ ﺍﻟﺘﻬﺎﻭﻥ ﻭﺍﻻﳓﻼﻝ‪ ،‬ﻟـﺬﻟﻚ‬ ‫ﻳﻨﺒﻐﻲ ﻟﻜﻞ ﻣﻦ ﻫﻮ ﻗﺎﺋﻢ ﰲ ﺍﳋﻄﻴﺔ ﻭﳛﺲ ﺃﻥ ﺁﻻﻣﹰﺎ ﺭﺩﻳﺌﺔ ﰲ ﻧﻔﺴﻪ‬ ‫ﻳﻨﺨﺲ ﺿﻤﲑﻩ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﷲ ﻛﺪﻳﺎﻥ ﻭﺃﻻ ﳚﺴﺮ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴـﻪ‬ ‫ﺑﻨﻮﻉ ﺁﺧﺮ ﻟﻜﻲ ‪‬ﺬﺍ ﺗﻜﺜﺮ ﻓﻴﻪ ﳐﺎﻓﺔ ﺍﷲ ﻓﺘﻘﻤﻊ ﺷﺮﻭﺭﻩ‪ .‬ﺇﻥ ﺷﺌﺖ‬ ‫ﺃﻥ ﺗﺮﺍﻩ ﻏﻔﻮﺭﹰﺍ ﺃﺗﺮﻙ ﺷﺮﻭﺭﻙ ﻭﺍﻗﺘﺮﺏ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻏﻔﺮ ﳌﻦ ﺃﺳـﺎﺀ‬ ‫ﺇﻟﻴﻚ ﻭﺍﺭﻓﻊ ﻋﻴﲏ ﻋﻘﻠﻚ ﻟﺘﻨﻈﺮ ﺍﷲ ﻏﻔﻮﺭﺍﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﳜﻄﺊ ﻋﻠـﻰ‬ ‫ﺍﻟﺪﻭﺍﻡ ﻭﻳﻈﻦ ﺃﻥ ﺍﷲ ﻏﻔﻮﺭ ﻓﻬﻮ ﻳﺰﺩﺍﺩ ﺷﺮﹰﺍ ﻋﻠﻰ ﺷﺮ ﻓـﻼ ﺗﺘﻜـﻞ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻐﻔﺮﺍﻥ‪.‬‬ ‫ﰒ ﺑﻠﺪ ﻟﻠﺤﺰﻥ ﻭﰒ ﺑﻠﺪ ﻟﻠﻔﺮﺡ‪ .‬ﻓﺒﻠﺪ ﺍﳊﺰﻥ ﻫﻲ ﻟﻠﺘﺎﺋﺒﲔ ﻭﺍﻟﺬﻳﻦ‬ ‫ﳛﺴﻮﻥ ﺑﺰﻻ‪‬ﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺘﻘﻮﺍ ﺑﻌﺪ ﻣﻦ ﺍﻵﻻﻡ‪ .‬ﻭﺃﻣﺎ ﺑﻠﺪ ﺍﻟﻔـﺮﺡ‬ ‫ﻓﺎﳌﺴﺘﺄﻫﻠﲔ ﻟﻪ ﻫﻢ ﻗﺎﻫﺮﻱ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ ﺇﱃ ﻣﱰﻟﺔ ﺍﻟﻔﺮﺡ‬ ‫}‪{٤٥‬‬

‫ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﳊﺐ‪ .‬ﺍﻟﺬﻳﻦ ﲣﻠﺼﻮﺍ ﻣﻦ ﲨﻴﻊ ﺁﻻﻣﻬـﻢ ﺑﻘـﻮﺓ‬ ‫ﺃﻓﻜﺎﺭﻫﻢ‪ .‬ﺣﻴﻨﺌﺬ ﻳﺪﺧﻠﻮﻥ ﺇﱃ ﺑﻠﺪ ﺍﻟﻔﺮﺡ ﺣﻴﺚ ﻳﺒﻄـﻞ ﺍﻟﺮﻋـﺐ‬ ‫ﻭﺍﳋﻮﻑ‪.‬‬ ‫ﺍﳋﻮﻑ ﺿﺪ ﺍﻟﻔﺮﺡ ﻭﺣﻴﺜﻤﺎ ﻭﺟﺪ ﺍﳋﻮﻑ ﻓﻠﻦ ﻳﻮﺟﺪ ﻓـﺮﺡ‬ ‫ﻭﺣﻴﺜﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺡ ﻓﻬﻨﺎﻙ ﻻ ﻳﻄﺄ ﺍﳋﻮﻑ ﻷﻥ ﺍﳋـﻮﻑ ﻳﻨﺒـﻊ‬ ‫ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﻔﺮﺡ ﻳﻨﺒﻊ ﺍﻟﺼﻼﺡ‪ .‬ﻓﻴﻨﺒﻐﻲ ﳌﻦ ﳛﺲ ﰲ ﻧﻔﺴﻪ ﺧﻄﻴﺔ ﺃﻭ‬ ‫ﻼ ﺃﻥ ﻳﺮﰊ ﻓﻴﻬﺎ ﺧﻮﻑ ﺍﷲ ﰲ ﺩﺧﻮﻟﻪ ﻭﺧﺮﻭﺟﻪ ﻭﺟﻠﻮﺳﻪ ﻭﻗﻴﺎﻣﻪ‬ ‫ﺯﻟ ﹰ‬ ‫ﻭﻳﻠﻬﺞ ﺑﺎﳋﻮﻑ ﰲ ﲨﻴﻊ ﺗﺼﺮﻓﺎﺗﻪ ﻟﻜﻲ ﲤﺘﻠﺊ ﺃﻓﻜﺎﺭﻩ ﻣﻦ ﺧـﻮﻑ‬ ‫ﺍﷲ‪ .‬ﻭﻻ ﳚﻌﻞ ﺫﻟﻚ ﰲ ﺯﻣﺎﻥ ﺧﺎﺹ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺫﻟـﻚ ﰲ ﻛـﻞ‬ ‫ﻭﻗﺖ ﻓﺈﻥ ﺍﻟﺘﻬﺎﻭﻥ ﲝﻔﻆ ﻭﺻﺎﻳﺎ ﺍﷲ ﻳﻮﺟﺪ ﰲ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻮﻗﺖ‬ ‫ﺍﻟﺬﻱ ﻓﻴﻪ ﺗﻔﺘﺮ ﺃﻓﻜﺎﺭﻩ ﻋﻦ ﺍﳍﺬﻳﺬ ﰲ ﺧﻮﻑ ﺍﷲ ﻭ‪‬ـﺬﺍ ﺗﻐـﺮﻕ‬ ‫ﺃﻓﻜﺎﺭﻩ ﰲ ﻧﻮﻡ ﺍﻟﻀﻼﻟﺔ‪.‬‬ ‫ﺗﺸﺮﻕ ﳐﺎﻓﺔ ﺍﷲ ﰲ ﺍﻟﻌﻘﻞ ﺑﺬﻛﺮﻩ ﺃﻣﺎ ﺇﻥ ‪‬ـﺎﻭﻥ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﻭﺃﺑﻄﻞ ﻋﻨﻪ ﺗﻴﻘﻆ ﺍﻟﻔﻜﺮ ﻓﺈﻧﻪ ﻳﻐﺮﻕ ﰲ ﻧﻮﻡ ﺍﻟﺘﻬﺎﻭﻥ ﻭﺍﻹﳘﺎﻝ ﻭﺇﻥ‬ ‫ﺗﻴﻘﻆ ﺑﺴﺒﺐ ﻣﺎ ﻭﺃﺷﺮﻕ ﺫﻛﺮ ﺍﷲ ﰲ ﻧﻔﺴﻪ ﻟﻠﻮﻗﺖ ﻳﺒﻌﺪ ﺍﻟﺘـﻬﺎﻭﻥ‬ ‫ﻭﳛﻞ ﻣﻜﺎﻧﻪ ﺍﻟﻨﺪﻡ ﻭﳝﺘﻠﺊ ﺭﻋﺒﹰﺎ ﻭﺃﺳﻔﹰﺎ ﻋﻠﻰ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟـﱵ‬ ‫ﻓﺎﺗﺘﻪ ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﷲ‪ .‬ﻓﻜﻞ ﻣﻦ ﻫﻮ ﺣـﻲ ‪‬ـﺬﺍ ﺍﻟـﺬﻛﺮ ﺇﺫﺍ‬ ‫ﻋﺮﺿﺖ ﻋﻠﻰ ﻧﻔﺴﻪ ﺣﺮﻛﺔ ﺷﻬﻮﺍﻧﻴﺔ ﻟﻠﻮﻗﺖ ﳝﺘﻠﺊ ﺧﻮﻓﹰﺎ ﻭﻳﻨﺘـﻬﺮ‬ ‫ﻓﻜﺮ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻓﻔﻜﺮ ﺍﻟﺸﻬﻮﺓ ﻳﻬﺮﺏ ﺩﺍﺋﻤﹰﺎ ﻣﻦ ﺃﻣﺎﻡ ﺧﻮﻑ ﺍﷲ‪.‬‬ ‫}‪{٤٦‬‬

‫ﺍﳋﻮﻑ ﻭﺍﳊﻴﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﳛﻔﻈﺎﻥ ﺍﳉﺴﺪ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺃﻣﺎ‬ ‫ﺍﳋﻮﻑ ﻭﺍﳋﺠﻞ ﻣﻦ ﺍﷲ ﳛﻔﻈﺎﻥ ﺣﺮﻛﺎﺕ ﺍﻟﻨﻔﺲ ﻣـﻦ ﺃﻓﻜـﺎﺭ‬ ‫ﺍﻟﺸﺮﻭﺭ‪ .‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻟﻪ ﻫﺬﺍ ﺍﳋﻮﻑ ﳛـﺴﺐ ﺃﻥ ﺍﷲ ﰲ‬ ‫ﻛﻞ ﻭﻗﺖ ﻧﺎﻇﺮ ﺇﻟﻴﻪ ﻭﻳﻨﻈﺮ ﻫﻮ ﺇﱃ ﻧﻔﺴﻪ ﺃﻳﻀﹰﺎ ﻟﻜﻴﻼ ﳜﻄـﺊ‪.‬‬ ‫ﺃﺣﻂ ﺫﺍﺗﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺑﺴﻴﺎﺝ ﺧﻮﻑ ﺍﷲ ﻓﻠﻦ ﲡﺴﺮ ﺍﻟـﺸﺮﻭﺭ‬ ‫ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻣﺪﻳﻨﺔ ﻧﻔﺴﻚ‪ .‬ﺍﻗﱳ ﺫﻛﺮ ﺍﷲ ﻋﻠﻰ ﺍﻟـﺪﻭﺍﻡ ﻓﺈﻧـﻪ ﻻ‬ ‫ﻳﺜﺒﺖ ﻣﻌﻪ ﺫﻛﺮ ﺍﻟﺸﺮﻭﺭ‪ .‬ﻓﻤﺎ ﺩﻣﺖ ﺗﺬﻛﺮ ﺍﷲ ﻓﺈﻧـﻚ ﻻ ﺗـﺬﻛﺮ‬ ‫ﺍﻟﺸﺮﻭﺭ ﻓﺬﻛﺮ ﺍﷲ ﻻ ﻳﺴﻜﻦ ﻣﻊ ﺫﻛﺮ ﺍﻟـﺸﺮﻭﺭ ﰲ ﺍﻟـﻨﻔﺲ‪ .‬ﺇﻥ‬ ‫ﻛﻨﺖ ﻻ ﺗﻨﺴﻰ ﺍﷲ ﻓﺈﻧﻚ ﻻ ﺗﺬﻛﺮ ﺍﻟﺸﺮﻭﺭ ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺗﻨـﺴﻰ‬ ‫ﺍﻟﺸﺮﻭﺭ ﻓﺈﻧﻪ ﻻ ﻳﺘﺤﺮﻙ ﻓﻴﻚ ﺗﺬﻛﺎﺭ ﺍﷲ‪ .‬ﻭﺇﻟﻴﻚ ﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ‪‬ـﺎ‬ ‫ﺗﻌﺮﻑ ﺇﻥ ﻛﻨﺖ ﲣـﺎﻑ ﺍﷲ ﺃﻡ ﻻ‪ .‬ﺇﺫﺍ ﺫﻛـﺮﺕ ﺍﷲ ﻭﺍﺭﺗﻌﺒـﺖ‬ ‫ﻭﺍﻣﺘﻸﺕ ﺧﻮﻓﹰﺎ ﻭﺍﺭﲡﻔﺖ ﺃﻓﻜﺎﺭﻙ ﻣﻊ ﺃﻋﻀﺎﺀﻙ ﻭﲢﺮﻛﺖ ﻧﻔﺴﻚ‬ ‫ﻣﻊ ﺟﺴﺪﻙ ﻭﺧﺠﻞ ﻋﻘﻠﻚ ﰲ ﺍﳋﻔﺎﺀ ﻣﻦ ﺍﷲ ﺍﻋﻠﻢ ﺃﻥ ﻓﻴﻚ ﺧﻮﻑ‬ ‫ﺍﷲ ﺑﺎﳊﻖ ﻭﺫﻛﺮ ﺍﻟﺮﺏ ﻗﺮﻳﺐ ﻣﻨﻚ ﻓﻠﻴﺲ ﻛﻞ ﻣـﻦ ﻳﻘـﻮﻝ ﺇﱐ‬ ‫ﺃﺧﺎﻑ ﻣﻦ ﺍﷲ ﻫﻮ ﻛﺬﻟﻚ ﺑﺎﳊﻖ ﺑﻞ ﻣﻦ ﳛﺲ ﺣـﺪﻭﺙ ﻫـﺬﻩ‬ ‫ﺍﻟﻌﻼﻣﺎﺕ ﰲ ﻧﻔﺴﻪ ﺑﺎﻟﺘﺠﺮﺑﺔ ﻫﺬﺍ ﻫﻮ ﺑﺎﳊﻖ ﺧﺎﺋﻒ ﺍﷲ‪.‬‬ ‫ﻛﺜﲑﻭﻥ ﻳﺘﻌﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺃﻣﺎ ﰲ ﺍﳋﻔـﺎﺀ‬ ‫ﻓﻴﺨﺪﻣﻮﻥ ﺍﻟﺸﺮﻭﺭ‪ .‬ﻓﻬﻨﺎﻙ ﻣﻦ ﺭﺑﻄﻮﺍ ﺃﻋﻀﺎﺀﻫﻢ ﺑﻘﻴﻮﺩ ﺍﻟـﻀﻮﺍﺋﻖ‬ ‫ﻭﺃﻃﻠﻘﻮﺍ ﺃﻓﻜﺎﺭﻫﻢ ﺗﻄﻴﺶ ﰲ ﻛﻞ ﻣﺎ ﻫﻮ ﲰﺞ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻠﺒﺴﻮﻥ‬ ‫ﺍﻟﻌﻔﺔ ﻣﻦ ﺍﳋﺎﺭﺝ ﻭﻳﺮﺗﺪﻭﻥ ﺍﻟﻔﺴﻖ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺑﺎﻻﺧﺘﺼﺎﺭ ﻧﻘﻮﻝ‬ ‫}‪{٤٧‬‬

‫ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻟﻴﺴﺖ ﻛﻔﺆﹰﺍ ﺃﻥ ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺧﺎﺋﻒ ﻣﻦ‬ ‫ﺍﷲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﻘﻴﻖ‪ .‬ﻭﺃﻣﺎ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﳌﻔﺮﺯ ﻓﺎﺧﺘﱪ ﺫﺍﺗﻚ ﻭﻣﻨﻚ‬ ‫ﺗﻜﻮﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻚ ﺇﻥ ﻛﺎﻧﺖ ﺗﻈﻬﺮ ﻓﻴﻚ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﱵ ﻗﻴﻠﺖ‬ ‫ﺳﺎﺑﻘﹰﺎ ﻋﻨﺪ ﺫﻛﺮ ﺍﷲ ﺣﻴﻨﺌﺬ ﺗﻌﻠﻢ ﺃﻧﻪ ﻳﺴﻜﻦ ﻓﻴـﻚ ﺧـﻮﻑ ﺍﷲ‬ ‫ﺑﺎﳊﻘﻴﻘﺔ‪ .‬ﳐﺎﻓﺔ ﺍﷲ ﺗﻔﻌﻞ ﺑﺪﺀ ﺍﻟﱪ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺗﻈﻬﺮ ﺃﻋﻤﺎﻟـﻪ ﰲ‬ ‫ﺍﳋﺎﺭﺝ‪.‬‬ ‫ﺟﻴﺪﺓ ﻫﻲ ﺍﻟﻀﻴﻘﺎﺕ ﺍﳌﻨﻈﻮﺭﺓ ﻷ‪‬ﺎ ﲣﻀﻊ ﺍﻷﻋﻀﺎﺀ ﻟﺘﻜـﻮﻥ‬ ‫ﻣﻄﻴﻌﺔ ﻟﻸﻓﻜﺎﺭ ﻭﺗﻘﻤﻊ ﻧﻔﺎﻕ ﺍﳉﺴﺪ ﻟﻴﺨـﻀﻊ ﻹﺭﺍﺩﺓ ﺍﻟـﻨﻔﺲ‪.‬‬ ‫ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﻘﻮﺩ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻟﻨﻘﺎﺀ ﻭﻻ ﲡﻌﻞ ﺍﻟﻨﻔﺲ ﺧﺎﺋﻔﺔ ﻣـﻦ ﺍﷲ‬ ‫ﺇﻥ ﱂ ﺗﻜﻦ ﺍﻟﻨﻔﺲ ﻻ ﺗﺘﻌﻠﻢ ﺃﻥ ﲣﺎﻑ ﺍﷲ ﺧﻔﻴﺔ‪ .‬ﺍﻟﻌﻤﻞ ﺍﳋﻔﻲ ﻫﻮ‬ ‫ﻟﻠﻨﻔﺲ ﺃﻣﺎ ﺍﻟﻌﻤﻞ ﺍﻟﻈﺎﻫﺮ ﻓﻬﻮ ﻟﻠﺠﺴﺪ‪ .‬ﻭﻋﻤﻞ ﺍﳉـﺴﺪ ﻻ ﻳـﱪﺭ‬ ‫ﺑﺪﻭﻥ ﻋﻤﻞ ﺍﻟﻨﻔﺲ‪ .‬ﺃﻣﺎ ﻋﻤﻞ ﺍﻟﻨﻔﺲ ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳـﱪﺭ ﺩﻭﻥ‬ ‫ﻋﻤﻞ ﺍﳉﺴﺪ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻄﺎﻟﺔ ﻟﻴﺴﺖ ﻣﻦ ﺍﻹﳘـﺎﻝ ﻛﻤﺤـﺐ‬ ‫ﺍﻟﺮﺍﺣﺔ ﻭﻟﻜﻦ ﻣﻦ ﺿﻌﻔﻪ‪.‬‬ ‫ﻧﻈﺮ ﺍﻟﺒﺸﺮ ﻻ ﳛﻔﻆ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳋﻄﻴﺔ ﻇﺎﻫﺮﹰﺍ ﺃﻭ ﺧﻔﻴـﹰﺎ‪.‬‬ ‫ﻭﻟﻜﻦ ﻧﻈﺮﺓ ﺧﻮﻑ ﺍﷲ ﲤﻨﻊ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻛﻠﻴﻬﻤﺎ ﻣﻦ ﺍﳋﻄﻴﺔ‪.‬‬ ‫ﺩﻳﺎﻥ ﺃﻋﻤﺎﻟﻚ ﻫﻮ ﳐﺘﱪ ﺟﻬﺎﺩﻙ ﻓﺎﺟﻌﻞ ﳐﺎﻓﺘﻪ ﻗﺪﺍﻡ ﻭﺟﻬﻚ ﻛـﻞ‬ ‫ﻭﻗﺖ‪ .‬ﻓﺨﻒ ﺍﷲ ﺑﻈﻮﺍﻫﺮﻙ ﻭﺧﻔﺎﻳﺎﻙ ﺇﺫ ﻫﻮ ﺍﻟـﺪﻳﺎﻥ ﻷﻓﻌﺎﻟـﻚ‬ ‫ﺍﳋﻔﻴﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ‪ .‬ﻟﺘﺠﻌﻞ ﻧﻔﺴﻚ ﲣﺠﻞ ﻣﻨﻪ ﻓﻼ ﲣﻄﺊ ﻭﺇﺫﺍ ﻛﻨﺖ‬ ‫}‪{٤٨‬‬

‫ﻭﺣﻴﺪﹰﺍ ﻭﻟﻴﺲ ﻟﻚ ﺳﻮﻯ ﺣﻴﻄﺎﻥ ﺑﻴﺘﻚ ﻭﺳﻄﺤﻪ ﺳﺎﺗﺮﺓ ﻟﻚ ﻣـﻦ‬ ‫ﻛﻞ ﻧﺎﺣﻴﺔ ﻓﻴﻨﺒﻐﻲ ﻟﻚ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺃﻥ ﺗﺸﺮﻉ ﺳﻼﺡ ﳐﺎﻓـﺔ ﺍﷲ‬ ‫ﻷﻧﻪ ﰲ ﺍﻟﻈﻼﻡ ﺗﻔﻌﻞ ﺍﳋﻄﻴﺔ ﺑﺴﻬﻮﻟﺔ ﻓﻠﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻚ ﺃﻥ ﺗـﻴﻘﻆ‬ ‫ﻧﻔﺴﻚ ﺑﺬﻛﺮ ﺍﷲ ﺩﺍﺋﻤﹰﺎ ﰲ ﻭﺣﺪﺗﻚ‪ .‬ﻭﻣﺜﻠﻤﺎ ﻳﺴﺘﺮ ﺍﻟﺒﻴﺖ ﺍﳉـﺴﺪ‬ ‫ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻳﺴﺘﺮ ﺣﺠﺎﺏ ﺍﳉﺴﺪ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻔﺲ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻷﻭﻝ‬ ‫ﺳﺮﻳﻌﹰﺎ ﳜﻄﺊ ﺇﺫ ﺃﻧﻪ ﻻ ﻳﺴﻬﻞ ﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻨﻈﺮﻩ ﻛﺬﻟﻚ ﺳﻬﻞ ﺟﺪﹰﺍ‬ ‫ﺍﳋﻄﺄ ﺑﺎﻷﻓﻜﺎﺭ ﺃﻛﺜﺮ ﻣﻦ ﺍﳋﻄﺄ ﺑﺎﻷﻋﻀﺎﺀ ﻓﻘﻢ ﻗﺒﺎﻟﺔ ﺍﳋﻄﻴﺔ ﺍﳌﻘﺎﺗﻠﺔ‬ ‫ﻟﻚ ﻭﻗﺒﺎﻟﺔ ﺍﳌﺒﻐﺾ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﻳﻘﺎﺗﻞ ﻣـﻊ ﺣﻴﺎﺗـﻚ ﲝﺮﻛـﺎﺕ‬ ‫ﺷﻬﻮﺍﺗﻚ‪ .‬ﻷﻥ ﺍﻟﻔﻜﺮ ﺇﺫﺍ ﻗﺒﻞ ﺍﳋﻄﻴﺔ ﻭﺭﺿﻲ ‪‬ﺎ ﻓﻘﺪ ﺃﻛﻤﻞ ﻓﻌﻠﻬﺎ‬ ‫ﻷﻧﻪ ﺣﺴﺐ ﺣﺪﺓ ﺣﺮﻛﺔ ﺍﻟﻔﻜﺮ ﻭﺩﻗﺘﻪ ﻫﻜﺬﺍ ﺳﺮﻋﺔ ﺯﷲ ﻭﻣﻘﺎﺑـﻞ‬ ‫ﻫﺬﻩ ﺍﳊﺪﺓ ﻭﺍﻟﺪﻗﺔ ﺍﻟﱵ ﻟﻠﻔﻜﺮ ﻫﻜﺬﺍ ﻳﻠﻴﻖ ﺑﻨﺎ ﻣﺪﺍﻭﻣﺔ ﺫﻛـﺮ ﺍﷲ‬ ‫ﻟﻴﺤﻞ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺧﻮﻓﻪ ﻓﻴﻨﺎ ﻷﻧﻪ ﻭﺣﺪﻩ ﺩﻳﺎﻥ ﺍﳋﻔﺎﻳﺎ‪.‬‬ ‫ﺣﺴﺒﻤﺎ ﺍﺯﺩﺍﺩﺕ ﻓﻴﻨﺎ ﺣﺮﻛﺔ ﺫﻛﺮ ﺍﷲ ﺳﺮﻳﻌﹰﺎ ﻳﺄﰐ ﺇﻟﻴﻨﺎ ﺧﻮﻓـﻪ‬ ‫ﺣﱴ ﺇﺫﺍ ﲢﺮﻙ ﻓﻜﺮ ﺍﳋﻄﻴﺔ ﻓﺈﻥ ﺫﻛﺮ ﺍﷲ ﳝﻘﺘﻪ‪ .‬ﻓﺎﻟﻨﻔﺲ ﺍﻟﱵ ﺗﻀﺒﻂ‬ ‫‪‬ﺬﺍ ﺍﻟﻠﺠﺎﻡ ﺇﳕﺎ ﺗﻠﺘﺠﻢ ﺑﺎﻟﺼﻤﺖ ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻷﻓﻜﺎﺭ ﺍﻟـﺴﻤﺠﺔ‬ ‫ﻭﺇﻥ ﻋﺮﺽ ﳍﺎ ﺃﻥ ﲣﻄﻒ ﺑﻐﺘﺔ ﻳﻘﻤﻌﻬﺎ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﻭﻳﺮﺩﻫﺎ ﻟﺘﻨﻈـﺮ‬ ‫ﰲ ﺫﺍ‪‬ﺎ‪.‬‬ ‫‪YYYYYYY‬‬ ‫}‪{٤٩‬‬

‫‪@ @ÝöbšÐÛa@Ý×@Åа@a@Òì‬‬ ‫ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﻼﺡ ﺇﻻ ﻭﻳ‪‬ﺤﻔﻆ ﲞﻮﻑ ﺍﷲ‪ .‬ﻓﺒﻪ ﻳـﺪﻭﻡ‬ ‫ﻓﻴﻨﺎ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺑﻘﻴﺔ ﺍﻟﻔﻀﺎﺋﻞ‪ .‬ﻭﻫـﻮ ﻳﻬـﺪﺉ‬ ‫ﺍﳊﺮﻛﺎﺕ ﺍﻟﺴﻤﺠﺔ ﺍﻟﱵ ﺑﺎﻟﻨﻔﺲ ﻭﻳﻄﻔﺊ ﺍﻟـﺸﻬﻮﺓ ﺍﳌـﻀﻄﺮﻣﺔ ﰲ‬ ‫ﺍﳉﺴﺪ ﻭﻳﻨﻘﻲ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻘﺬﺭﺓ ﻭﳝﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺴﲑ ﰲ ﻃﺮﻳـﻖ‬ ‫ﺍﻟﺸﺮﻭﺭ ﻭﻳﻨﲑ ﻟﻪ ﺍﻟﻄﺮﻳﻖ ﻟﻴﺴﲑ ﰲ ﻃﺮﻳﻖ ﺍﻟﺼﻼﺡ ﻭﳛﺮﺿﻪ ﻋﻠـﻰ‬ ‫ﲨﻴﻊ ﺍﻟﻔﻀﺎﺋﻞ ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﳛﻔﻆ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﻮﻫﺒﻬﺎ‪.‬‬ ‫ﺧﻮﻑ ﺍﷲ ﻳﻮﻟﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﻳﻜﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﺣﺎﻓﻈﹰﺎ ﻟـﻪ‪.‬‬ ‫ﻷﻥ ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﺎﷲ ﳛﻞ ﻓﻴﻪ ﺧﻮﻑ ﺍﷲ ﻭﻳﻜﻮﻥ ﻣﺘﻴﻘﻈﹰﺎ ﻭﺣﺎﻓﻈﹰﺎ‬ ‫ﳉﻤﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﺍﳊﺐ ﻓﺎﳋﻮﻑ ﳛﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﻭﻛﻞ‬ ‫ﻭﺻﻴﺔ ﲢﻔﻆ ﺑﺜﻼﺛﺔ ﻃﺮﻕ‪ .‬ﺇﻣﺎ ﻋﻦ ﺧﻮﻑ ﺃﻭ ﻷﺟﻞ ﻣﻜﺎﻓﺄﺓ ﺃﻭ ﻋﻦ‬ ‫ﺣﺐ‪ .‬ﻓﺎﻷﻭﻝ ﺍﳋﻮﻑ ﻭﺍﻟﺜﺎﱐ ﺍﻟﻮﻋﺪ ﺑﺎﻟﻌﻄﺎﻳﺎ ﻭﺍﻟﺜﺎﻟـﺚ ﺍﳊـﺐ‬ ‫ﺍﳊﻘﻴﻘﻲ‪ .‬ﺍﻷﻭﻝ‪ ،‬ﺃﻋﲏ ﺍﳋﻮﻑ‪ ،‬ﻫﻮ ﻟﻠﻌﺒﻴﺪ ﻭﺍﻟﺜﺎﱐ ﻟﻸﺟﺮﺍﺀ ﻭﺍﻟﺜﺎﻟﺚ‬ ‫ﻟﻠﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﺼﺪﻳﻘﲔ‪.‬‬

‫ﺑﻌﺪﻡ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﻀﻼﻟﺔ‪ .‬ﻟﺬﻟﻚ ﻳﻠﻴﻖ ﺑﻨﺎ ﺃﻥ ﻧـﻀﻊ ﳐﺎﻓـﺔ ﺍﷲ ﰲ‬ ‫ﻼ ﻭ‪‬ﺎﺭﹰﺍ‪ .‬ﻓﺈﻥ ﺍﺷﺘﻌﻠﺖ ﻓﻴﻨﺎ ﻧﺎﺭ ﺍﻟﺸﻬﻮﺓ ﻧـﻀﻊ‬ ‫ﻧﻔﻮﺳﻨﺎ ﻭ‪‬ﺬ ‪‬ﺎ ﻟﻴ ﹰ‬ ‫ﻗﺒﺎﻟﺘﻬﺎ ﻧﺎﺭ ﺍﳉﺤﻴﻢ‪ ،‬ﻭﺇﻥ ﺧﻄﻔﻨﺎ ﺷ ‪‬ﺮﻩ ﺍﻟﺒﻄﻦ ﻧﺬﻛﺮ ﺫﻟﻚ ﺍﻟـﺪﻭﺩ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﻨﺎﻡ‪ .‬ﻭﺇﻥ ﺟﺬﺑﻨﺎ ﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ ﻧﺬﻛﺮ ﺍﻟﻈﻠﻤﺔ ﺍﳋﺎﺭﺟﻴﺔ‪،‬‬ ‫ﻭﺇﻥ ﺣﺎﺭﺑﺘﻨﺎ ﳏﺒﺔ ﺍﳌﺎﻝ ﻧﺬﻛﺮ ﺧﺴﺎﺭﺓ ﺫﻭﺍﺗﻨﺎ‪ ،‬ﻭﺇﻥ ﺟﺬﺑﺘﻨﺎ ﺍﻷﺭﺑﺎﺡ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ ﳔﺎﻑ ﻟﺌﻼ ﳔﺴﺮ ﺍﳌﻠﻜﻮﺕ ﺍﻷﺑﺪﻱ‪ ،‬ﻭﺇﻥ ﻗﺎﻡ ﻋﻠﻴﻨﺎ ﺍﻟﻐﻀﺐ‬ ‫ﺍﳊﺎﺩ ﺑﺴﻼﺣﻪ ﻧﻔﻜﺮ ﰲ ‪‬ﺪﻳﺪ ﺍﷲ ﻟﻠﻐﻀﻮﺑﲔ‪ ،‬ﻭﺇﻥ ﺳﺠﺴﻨﺎ ﺍ‪‬ـﺪ‬ ‫ﺍﻟﺒﺎﻃﻞ ﳓﻀﺮ ﺇﱃ ﺧﻮﺍﻃﺮﻧﺎ ﺍﻻﺣﺘﻘﺎﺭ ﻭﺍﻻﺯﺩﺭﺍﺀ ﺍﳌﺰﻣﻌﺎﻥ ﺃﻥ ﻳﻜﻮﻧﺎ‬ ‫ﺃﻣﺎﻡ ﺍﻟﺪﻳﺎﻥ ﻭﻫﻜﺬﺍ ﻧﺒﻄﻞ ﺍﳋﻮﻑ ﺑﺎﳋﻮﻑ ﻭﻧﻘﻬﺮ ﺍﳌﻮﺕ ﺑﺎﳌﻮﺕ‪.‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﺃﻳﻀﹰﺎ ﻟﻜﻞ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﳛﻔﻆ ﺣﻴﺎﺗﻪ ﺑـﺎﺣﺘﺮﺍﺱ ﻣـﻦ‬ ‫ﺍﳋﻄﺎﻳﺎ ﺃﻥ ﻳﻘﺘﲏ ﺫﻛﺮ ﺍﳌﻮﺕ ﰲ ﻛﻞ ﻭﻗﺖ ﻷﻥ ﺍﻟﺬﻱ ﻳﻔﻜـﺮ ﰲ‬ ‫ﺳﺎﻋﺔ ﻣﻮﺗﻪ ﻻ ﻳﺴﻬﻞ ﻟﻺﰒ ﺃﻥ ﻳﺜﺒﺖ ﻋﻠﻴﻪ‪ .‬ﻭﻻ ﳚﺴﺮ ﻣﻦ ﺍﻟﺪﻧﻮ‬ ‫ﻟﻌﻤﻞ ﺍﳋﻄﻴﺔ ﺇﺫ ﺃﻥ ﺫﻛﺮ ﺍﳌﻮﺕ ﳐﻔﻒ ﳉﻤﻴﻊ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺮﺩﻳﺌـﺔ‬ ‫ﺍ‪‬ﺘﻤﻌﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ .‬ﻟﻴﻜﻦ ﻗﺮﺏ ﺍﳌﻮﺕ ﻣﻌﻠﻤﹰﺎ ﻟﻨﺎ ﻗﺒـﻞ ﻣـﻮﺕ‬ ‫ﺟﻬﻨﻢ ﻟﻜﻲ ﳓﻔﻆ ﺣﻴﺎﺗﻨﺎ ﺑﺎﺣﺘﺮﺍﺱ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﺣﻲ‪ .‬ﻭﻧـﺬﻛﺮ‬ ‫ﺧﻮﻑ ﺍﷲ ﻭﳔﺎﻑ ﻣﻦ ﺩﻳﻨﻮﻧﺘﻪ ﻭﳓﻔﻆ ﻭﺻﺎﻳﺎﻩ‪.‬‬

‫ﻣﺒﺪﺃ ﻃﺮﻳﻖ ﺳﲑﺓ ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﳋﻮﻑ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﺼﻖ ﺑﻪ ﻛﻞ‬ ‫ﻣﻦ ﻳﺒﺪﺃ ‪‬ﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻨﺒﻐﻲ ﻟﻠﻄﻔﻞ ﺃﻥ ﻳﺴﲑ ﺑﻪ ﻷﻧﻪ ﻻ ﻳـﺴﺘﻄﻴﻊ‬ ‫ﺑﻌﺪ ﺃﻥ ﻳﺘﺬﻭﻕ ﺣﻼﻭﺓ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﻭﻻ ﺍﳊﺲ ﺑﻘﻮﺓ ﻭﺻﺎﻳﺎﻩ‪ .‬ﻫﺬﻩ‬ ‫ﺍﳊﻼﻭﺓ ﺍﻟﱵ ﺇﻥ ﺗﺬﻭﻗﻬﺎ ﻓﺈ‪‬ﺎ ﲡﺬﺑﻪ ﳊﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﺒﻠﻎ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﳌﺬﺍﻗﺔ ﻫﺬﻩ ﺍﳊﻼﻭﺓ ﻓﺘﻠﻴﻖ ﻟﻪ ﺍﳌﺨﺎﻓﺔ ﻟﺘﺮﺑﻴﻪ ﻭﺗـﺬﻛﺮﻩ‬

‫ﻓﺈﻟﻴﻚ ﻳﺎ ﻣﻦ ﺗﺮﻳﺪ ﺃﻥ ﺗﺴﲑ ﺑﺎﺳﺘﻘﺎﻣﺔ ﰲ ﻃﺮﻳﻖ ﺍﳌﺴﻴﺢ ﺃﺫﻛـﺮ‬ ‫ﺍﳌﺒﺪﺃ ﻭﺍﻟﻮﺳﻂ ﻭﺍﻟﻜﻤﺎﻝ‪ .‬ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ‬ ‫ﺍﻟﺒﺴﺎﻃﺔ ﺍﻟﱵ ﻫﻲ ﺣﺮﻛﺔ ﻧﻘﻴﺔ ﻃﺒﻴﻌﻴﺔ ﻣﻮﻟﻮﺩﺓ ﻣﻦ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻫـﻲ‬

‫}‪{٥٠‬‬

‫}‪{٥١‬‬

‫ﺗﺮﺟﻊ ﲢﻔﻆ ﺍﻹﳝﺎﻥ ﻭﻣﻦ ﺍﻟﺒﺴﺎﻃﺔ ﻳﺘﻮﻟﺪ ﺧﻮﻑ ﺍﷲ ﺍﻟـﺬﻱ ﺑـﻪ‬ ‫ﺃﺭﺿﻰ ﲨﻴﻊ ﺍﻷﺑﺮﺍﺭ ﺍﻟﻘﺪﻣﺎﺀ ﺍﷲ‪ .‬ﻭﺍﻟﺬﻱ ﰲ ﺭﺗﺒﺔ ﺍﻟﻌﺒﻴﺪ ﻳﻠﻴﻖ ﺑـﻪ‬ ‫ﺍﳋﻮﻑ‪ .‬ﻓﻬﻨﺎﻙ ﻣﻦ ﳜﺎﻑ ﻟﺌﻼ ﻳ‪‬ﺠﻠﺪ ﻭﻫﺬﺍ ﺧﻮﻑ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﻫﻨﺎﻙ‬ ‫ﻣﻦ ﳜﺎﻑ ﻟﺌﻼ ﳜﺴﺮ ﻭﻫﺬﺍ ﺧﻮﻑ ﺍﻷﺟﲑ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﳜﺎﻑ ﻟﺌﻼ‬ ‫ﻳﻐﻴﻆ ﻭﻫﺬﺍ ﺧﻮﻑ ﺍﻟﺼﺪﻳﻘﲔ‪ .‬ﻳﻨﺒﻐﻲ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺫﺍﺗﻪ‬ ‫ﻭﻳﺘﺄﻣﻞ ﻓﻴﻤﻦ ﻛﺎﻧﻮﺍ ﻗﺒﻠﻪ ﺑﺄﻱ ﲢﻔﻆ ﻭﺍﺣﺘﺮﺍﺱ ﻛـﺎﻧﻮﺍ ﻳـﺪﺑﺮﻭﻥ‬ ‫ﺣﻴﺎ‪‬ﻢ‪.‬‬ ‫ﺇﻧﻨﺎ ﳔﺎﻑ ﺍﷲ ﻣﻦ ﺃﺟﻞ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﻣﻦ ﺃﺟﻞ ﺍﳋﻄﻴـﺔ ﺍﻟـﱵ‬ ‫ﻓﻌﻠﻨﺎﻫﺎ ﻭﺇﻣﺎ ﻟﺌﻼ ﳔﻄﺊ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺧﻄﺎﻳﺎﻩ ﳜـﺎﻑ ﻣـﻦ‬ ‫ﺍﻻﻧﺘﻘﺎﻡ ﻷﺟﻞ ﺫﻧﻮﺑﻪ ﻭﺍﻟﺬﻱ ﻫﻮ ﻃﺎﻫﺮ ﻭﻟﻴﺲ ﻟﻪ ﺧﻄﺎﻳﺎ ﻳﻔﺘﻜﺮ ﻓﻴﻬﺎ‬ ‫ﻭﳛﺰﻥ ﻋﻠﻴﻬﺎ ﻓﺈﻧﻪ ﳜﺎﻑ ﻟﺌﻼ ﻳ‪‬ﻐﻀﺐ ﺍﷲ ﲟﺎ ﺳﻴﺄﰐ‪ .‬ﻟﻨﺘﺄﻣـﻞ ﺍﷲ‬ ‫ﻛﻴﻒ ﻫﻮ ﺻﺎﱀ ﻭﺷﻔﻮﻕ ﻭﻛﺜﲑ ﺍﻟﻨﻌﻢ ﻓﺈﻧﻪ ﺗﻀﺎﻳﻖ ﻷﺟﻞ ﺭﺍﺣﺘﻨـﺎ‬ ‫ﻭﻫﻮ ﻃﺎﻟﺐ ﻭﺟﻮﺩﻧﺎ ﻭﻣﺴﺘﺮﻳﺢ ﺑﺮﺍﺣﺘﻨﺎ ﺃﻛﺜﺮ ﻣﻨﺎ‪ .‬ﻳـﺴﺄﻟﻨﺎ ﻋﻠـﻰ‬ ‫ﺍﻟﺪﻭﺍﻡ ﺃﻥ ﻧﺄﺧﺬ ﻣﻦ ﻏﻨﺎﻩ ﻭﻷﻧﻪ ﻟﻴﺲ ﳌﺴﻜﻨﺘﻨﺎ ﻛﻔﺎﻳﺔ ﻟﻠﺼﻌﻮﺩ ﺇﱃ‬ ‫ﻏﻨﺎﻩ ﺃﺣﺪﺭ ﻏﻨﺎﻩ ﺇﱃ ﻓﻘﺮﻧﺎ ﻭﳌﺎ ﺭﺃﻯ ﺃﻧﻨﺎ ﻻ ﻧﺮﻳﺪ ﺃﻥ ﻧﺴﺘﻐﲎ ﲤﺴﻜﻦ‬ ‫ﻫﻮ ﻟﻴﻐﻨﻴﻨﺎ‪ .‬ﻓﺎﲰﻪ ﳏﺒﻮﺏ ﻟﻠﺬﻱ ﺫﺍﻕ ﺣﻼﻭﺓ ﺍﻟﺮﻭﺡ ﻭﻟﻠﻨﻔﺲ ﺍﻟﱵ‬ ‫ﺃﺣﺴﺖ ﺑﻪ‪ .‬ﻧﻌﻤﺘﻪ ﻛﺜﲑﺓ ﻭﺣﺒﻪ ﻭﻓﲑ ﻭﻧﻘﻤﺘﻪ ﻗﻠﻴﻠﺔ ﻭﺇﻧﻌﺎﻣﻪ ﻏﺰﻳﺮ‬ ‫ﻭﻟﻴﺲ ﻟﻪ ﺧﺴﺎﺭﺓ ﺳﻮﻯ ﻫﻼﻛﻨﺎ ﻓﻘﻂ ﻭﻻ ﳛﺰﻥ ﻋﻠﻰ ﺷـﻲﺀ ﺇﻻ‬ ‫ﻷﺟﻠﻨﺎ‪ .‬ﻟﺒﺲ ﺁﻻﻣﻨﺎ ﻛﻲ ﻳﻌﺮﻳﻨﺎ ﻣﻦ ﺍﻵﻻﻡ‪ .‬ﻭﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﺘﲏ ﺷﻴﺌﹰﺎ‬ ‫ﺩﻭﻧﻨﺎ ﺍﻟﺬﻱ ﳛﺴﺐ ﻓﺮﺣﻨﺎ ﻓﺮﺣﹰﺎ ﻟﻪ ﻭﺃﺣﺰﺍﻧﻨﺎ ﻛﺬﻟﻚ‪.‬‬ ‫}‪{٥٢‬‬

‫ﻷﺟﻞ ﻫﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻄﺒﻴﻌﺘﻨﺎ ﺃﻥ ﲣﺎﻑ ﻣﻦ ﺍﷲ ﻛﻞ ﺣﲔ‪ .‬ﻭﺃﻣـﺎ‬ ‫ﺃﻥ ﳓﺒﻪ ﻓﺬﻟﻚ ﻋﻄﻴﺔ ﻣﻨﻪ ﳚﻮﺩ ‪‬ﺎ ﻋﻠﻴﻨﺎ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﺤﻖ‬ ‫ﺃﻥ ﳛﺐ ﺍﷲ ﺑﻞ ﺃﻥ ﺍﷲ ﻳﺘﻨﺎﺯﻝ ﺑﻨﻌﻤﺘﻪ ﻛﻲ ﻳ‪‬ﺤﺐ ﻣﻦ ﺍﻹﻧـﺴﺎﻥ‪.‬‬ ‫ﻟﺬﻟﻚ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﻮﻗﺢ ﺑﺈﺭﺍﺩﺗﻨﺎ ﺣﱴ ﻧﺮﺗﻔﻊ ﻟﺪﺭﺟﺔ ﺍﳊﺐ ﺑﻞ‬ ‫ﻧﺜﺒﺖ ﻛﻞ ﺃﻳﺎﻣﻨﺎ ﺑﻌﺒﻮﺩﻳﺔ ﺍﳋﻮﻑ ﺣﱴ ﺇﺫﺍ ﺷﺎﺀ ﺑﻨﻌﻤﺘﻪ ﻓﻬﻮ ﻳﺮﻓﻌﻨـﺎ‬ ‫ﻟﺪﺭﺟﺔ ﳏﺒﺘﻪ‪ .‬ﻭﳍﺬﺍ ﲢﺮﺹ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻋﻠﻰ ﺍﳊﺾ ﻋﻠﻰ ﺍﻗﺘﻨﺎﺀ‬ ‫ﺍﳋﻮﻑ ﺃﻛﺜﺮ ﻣﻦ ﺍﳊﺐ ﻷﻥ ﺍﳋﻮﻑ ﻳﺘﺒﻌﻪ ﺍﻻﺣﺘﺮﺍﺱ ﺃﻣﺎ ﺍﳊـﺐ‬ ‫ﻓﻴﻼﺯﻣﻪ ﺍﻟﺜﻘﺔ ﻭﺍﻻﺗﻜﺎﻝ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺇﻥ ﺍﳋﻮﻑ ﻫﻮ ﺳﺒﺐ ﺍﳊﺐ ﻓﺈﻥ‬ ‫ﱂ ﻳﺰﺭﻉ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳋﻮﻑ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﺼﺪ ﺑﺎﳊﺐ‪ .‬ﻭﻛﻤﺎ‬ ‫ﺃﻥ ﻏﻼﺕ ﺍﻟﻔﻼﺣﲔ ﻣﻮﺿﻮﻋﺔ ﺑﻴﺪ ﺍﷲ ﻭﺃﻣﺎ ﺍﻟﻌﻤﻞ ﻭﺍﻟـﺰﺭﻉ ﻫـﻮ‬ ‫ﺑﺎﺧﺘﻴﺎﺭﻫﻢ ﻛﺬﻟﻚ ﻋﻤﻞ ﻭﻓﻼﺣﺔ ﺍﳋﻮﻑ ﻣﻮﺿﻮﻉ ﺑﺈﺭﺍﺩﺗﻨﺎ ﺃﻣـﺎ‬ ‫ﺍﻟﺒﻠﻮﻍ ﺇﱃ ﻣﻘﺪﺍﺭ ﺍﳊﺐ ﻭﲨﻊ ﺍﻟﻐﻼﺕ ﻫﻮ ﺑﺈﺭﺍﺩﺓ ﺍﷲ‪.‬‬ ‫ﺇﱃ ﺃﻥ ﻇﻬﺮ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺃﺗﻰ ﺑﺎﳊﺐ ﻟﻠﻌﺎﱂ ﻛﺎﻧـﺖ‬ ‫ﺍﻟﻨﺎﺱ ﺗﺘﺪﺑﺮ ﺑﺎﳋﻮﻑ‪ .‬ﻫﻜﺬﺍ ﺇﱃ ﺃﻥ ﻳﻈﻬﺮ ﺍﳌـﺴﻴﺢ ﻟﻺﻧـﺴﺎﻥ ﰲ‬ ‫ﻧﻔﺴﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺪﺑﺮ ﺑﺎﳋﻮﻑ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺭﺑﻨﺎ ﺑﻨﻌﻤﺘﻪ ﻗﺪ ﺩﻋﺎﻧـﺎ‬ ‫ﺑﻨﲔ ﻟﻜﻦ ﺑﺎﺗﻀﺎﻉ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﳓﻦ ﺃﻥ ﻧﺜﺒﺖ ﰲ ﺧﻮﻑ ﺍﷲ‪ .‬ﻭﻛﻤـﺎ‬ ‫ﻳﺄﺧﺬ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻣﻞ ﺃﺟﺮﺗﻪ ﺑﻌﺪ ﺍﻟﻌﻤﻞ ﻫﻜﺬﺍ ﻳﺬﻳﻘﻨﺎ ﺭﺑﻨﺎ ﺣﻼﻭﺓ‬ ‫ﺣﺒﻪ ﺑﻌﺪ ﺍﻟﻌﻤﻞ ﺑﺎﳋﻮﻑ ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﺬﺍﻕ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺡ ﻭﻋﻨﺪ ﺫﻟﻚ‬ ‫ﻧﻘﻮﻡ ﺑﺜﻘﺔ ﺍﻟﺒﻨﲔ‪ .‬ﻭﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳊﺐ ﺍﻟﺘﺎﻡ ﻫﻮ ﺍﻟﻨﻘـﺎﺀ ﻣـﻦ ﲨﻴـﻊ‬ ‫ﺍﻟﺸﺮﻭﺭ ﻭﻛﻤﺎﻝ ﻛﻞ ﺻﻼﺡ ﺍﻟﺬﻱ ﻫﻮ ﺭﺑﻨﺎ ﻳـﺴﻮﻉ ﺍﳌـﺴﻴﺢ ﻻ‬ ‫}‪{٥٣‬‬

‫ﻳﻌﻄﻲ ﻏﲎ ﺍﳊﺐ ﺇﻻ ﺇﻥ ﻋﺮﻑ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﺤﻘﻪ ﻷﻥ ﺍﳊـﺐ‬ ‫ﻳﻠﺪ ﺍﻟﺜﻘﺔ ﻭﺍﻻﺗﻜﺎﻝ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻪ ﺍﻟﺘﻬﺎﻭﻥ ﻭﺍﻹﳘﺎﻝ‪ .‬ﻓﻜﻞ ﻓـﻀﻴﻠﺔ‬ ‫ﻻﺑﺪ ﻟﻮﺟﻮﺩ ﺗﺮﻋﺔ ﺑﻘﺮ‪‬ﺎ ﺗﻨﺴﺎﺏ ﻣﻨﻬﺎ ﻓﺘﻨﻘﺺ ﺇﻻ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ‬ ‫ﻓﻠﻴﺲ ﻓﻴﻪ ‪‬ﺎﻭﻥ ﺑﻞ ﻫﻮ ﳑﻠﻮﺀ ﻳﻘﻈﺔ ﻭﺍﺣﺘﺮﺍﺱ ﻭﺳﻬﺮ ﺩﺍﺋﻢ ﲢﻔـﻆ‬ ‫ﺍﻟﻔﻀﺎﺋﻞ ﻣﻦ ﺍﻟﺴﺎﻟﺐ‪ .‬ﻷﻥ ﺧﻮﻑ ﺍﷲ ﺇﳕﺎ ﻳﻨﺒﻬﻨﺎ ﺩﺍﺋﻤﹰﺎ ﻟﻴﺲ ﻋﻠﻰ‬ ‫ﺃﻣﺮ ﻭﺍﺣﺪ ﺑﻞ ﻋﻤﻞ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﻨﱯ ﺭﺃﺱ ﺍﳊﻜﻤﺔ ﳐﺎﻓﺔ ﺍﷲ ﻷﻥ ﻛﻤﺎﻝ ﻃﺮﻳﻖ ﺍﻷﻋﻤـﺎﻝ‬ ‫ﺍﳉﻴﺪﺓ ﻫﻮ ﺍﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ‪ .‬ﻓﺈﺫﺍ ﺿﺒﻄﺖ ﺍﳋـﻮﻑ ﰲ ﻧﻔـﺴﻚ‬ ‫ﻓﻠﺴﺖ ﲣﺎﻑ ﻣﻦ ﺷﻲﺀ‪ .‬ﺇﺫ ﺃﻥ ﳐﺎﻓﺔ ﺍﷲ ﻻ ﲡﻌﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺧﻮﻑ‬ ‫ﺍﻟﻌﺎﱂ ﻳﻐﺶ ﺍﻟﺬﻱ ﻳﻘﺘﻨﻴﻬﺎ ﻷﻥ ﺍﳋﺎﺋﻒ ﻣﻦ ﺍﻟﻌﺎﱂ ﻻ ﳜﺎﻑ ﺍﷲ‪ .‬ﻣﺎ‬ ‫ﺩﺍﻡ ﺍﻟﻔﻜﺮ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺧﻮﻑ ﺍﷲ ﻓﻜﻞ ﺧﻮﻑ ﻳﻼﻗﻴﻚ ﻳﺮﻋﺒﻚ‪ .‬ﻓﺈﺫﺍ‬ ‫ﻛﺎﻥ ﺧﻮﻑ ﺍﷲ ﺳﺎﻛﻨﹰﺎ ﰲ ﺍﻟﻨﻔﺲ ﻭﺿﺎﺑﻄﹰﺎ ﲨﻴﻊ ﺃﻓﻜﺎﺭﻫﺎ ﻓﻠـﻴﺲ‬ ‫ﻫﻨﺎﻙ ﳎﺎﻝ ﳋﻮﻑ ﺁﺧﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﻼﻃﲔ ﺃﻭ ﻏﲑﻫﻢ‪ .‬ﻷﻥ‬ ‫ﻛﻞ ﺧﻮﻑ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﻨﻔﺲ ﻟﻴﺴﻜﻦ ﻓﻴﻬﺎ ﺇﺫﺍ ﻧﻈﺮ ﺧـﻮﻑ‬ ‫ﺍﷲ ﻣﺎﻟﺌﻬﺎ ﻓﺈﻧﻪ ﻳﻬﺮﺏ ﺇﺫ ﺃﻥ ﺍﻟﻨﻔﺲ ﳎﺘﻤﻌﺔ ﻛﻠﻬﺎ ‪‬ـﺬﻩ ﺍﳌﺨﺎﻓـﺔ‬ ‫ﺍﻟﻘﺪﺳﻴﺔ‪ .‬ﻓﻠﻨﺤﺮﺹ ﺃﻥ ﻧﻘﺘﲏ ﻫﺬﺍ ﺍﳋﻮﻑ ﻭﳓﺘﻘﺮ ﻛﻞ ﺷﻲﺀ ﻏـﲑ‬ ‫ﻣﻬﺘﻤﲔ ﺑﺄﻱ ﺃﻣﺮ ﻳﻌﻄﻠﻨﺎ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﺍﻟﺬﻱ ﻟﻪ ﺍ‪‬ـﺪ ﺇﱃ ﺍﻷﺑـﺪ‬ ‫ﺁﻣﲔ‪.‬‬ ‫}‪{٥٤‬‬

‫‪@ @ÉiaŠÛa@Šàî½a‬‬ ‫ﺍﻟﺘﺠﺮﺩ‬ ‫ﻻﺑﺪ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﲑ ﺑﺘﺮﺗﻴﺐ ﰲ ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ‬ ‫ﺃﻥ ﻳﺒﺪﺃ ﺑﻄﻘﺲ ﻳﻠﻴﻖ ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻭﻟﻴﺲ ﻛﻤﺎ ﻳﺒﺪﻭ ﻟﻪ ﻣﺜﻠﻤﺎ ﺃﻋﻠﻤﻨﺎ‬ ‫ﺳﻴﺪﻧﺎ ﺑﻜﻼﻣﻪ ﻭﺃﻋﻤﺎﻟﻪ‪ .‬ﺇﺫ ﺃﻧﻪ ﺑﻌﺪ ﺃﻥ ﺃﻛﻤﻞ ﻛﻞ ﺑـﺮ ﺍﻟﻌـﺪﻝ‬ ‫ﻭﺣﻔﻆ ﺍﻟﺴﻨﻦ ﻭﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﺑﺎﻟﻌﺎﱂ ﺗﺮﻙ ﺍﻟﻌﺎﱂ ﻟﻴﻌﻠﻢ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻷﻧﻪ‬ ‫ﺑﺎﳊﻘﻴﻘﺔ ﻻ ﳝﻜﻦ ﻟﻠﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﱪ ﰲ ﺍﻟﻌﺎﱂ ﺃﻥ ﻳﻜﻤﻠـﻮﺍ‪ .‬ﻷﻥ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﻘﻮﻡ ﺑﺎﻟﻌﻤﻠﲔ ﺃﻭ ﻳﺼﻞ ﺇﱃ ﻛﻤﺎﻝ ﺍﻟﻔﻀﻴﻠﺘﲔ‬ ‫ﻭﻫﻮ ﰲ ﺍﻟﻌﺎﱂ ﻟﺬﻟﻚ ﺃﻓﺮﺯﺕ ﻭﺻﺎﻳﺎ ﺧﺎﺻﺔ ﻟﻠﺬﻳﻦ ﰲ ﺍﻟﻌﺎﱂ ﻟﻴﻘﺘﻨﻮﺍ‬ ‫‪‬ﺎ ﺃﻧﻔﺴﻬﻢ ﻭﻋﻴﻨﺖ ﻃﺮﻕ ﺃﺧﺮﻯ ﻟﻠﻜﻤﺎﻝ‪.‬‬ ‫ﺇﻥ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻳﺮﻳﺪ ﻟﻠﺠﻤﻴﻊ ﺃﻥ ﻳﻨﻬﺠﻮﺍ ﻃﺮﻳـﻖ ﺍﳌﻼﺋﻜـﺔ‬ ‫ﻭﻟﻜﻦ ﺇﺫ ﻟﻴﺲ ﺍﳉﻤﻴﻊ ﳍﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ ﻭﺿﻊ ﻟﻪ ﺍ‪‬ﺪ ﻭﺻﺎﻳﺎ‬ ‫ﻋﺎﺩﻟﺔ ﻟﻴﺤﻴﺎ ‪‬ﺎ ﺃﻫﻞ ﺍﻟﻌﺎﱂ‪.‬‬ ‫‪@ @ÕíŠİÛa@c†jß@…ŠvnÛa‬‬ ‫ﻣﺒﺪﺃ ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ ﻫﻮ ﺍﻧﺘﻬﺎﺀ ﻃﺮﻳﻖ ﺍﻟﻌﺪﻝ ﻭﻫـﻮ ﺍﻟﺘﺠـﺮﺩ‬ ‫ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﲨﻴﻊ ﺍﳌﻘﺘﻨﻴﺎﺕ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳـﺴﲑ ﰲ‬ ‫ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ ﻣﺎﺩﺍﻡ ﳝﻠﻚ ﺷﻴﺌﹰﺎ ﺟﺴﺪﺍﻧﻴﹰﺎ ﻷﻧﻪ ﺣـﺴﺐ ﻣﻘـﺪﺍﺭ‬ ‫}‪{٥٥‬‬

‫ﺍﻻﻗﺘﻨﺎﺀ ﺗﻜﻮﻥ ﺭﺑﺎﻃﺎﺕ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﺮﺑﻂ ﺟﻨﺎﺣﺎﺕ ﺍﻟﻌﻘﻞ ﻓﺘﻌﻄﻞ‬ ‫ﻃﲑﺍ‪‬ﺎ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺴﻤﺎﺀ‪.‬‬

‫ﺧﺪﻣﺘﻪ ﺇﺫ ﺃﻧﻪ ﻻ ﻳﺸﺎﺀ ﺃﻥ ﻳﻘﺒﻞ ﺧﺪﻣﺔ ﺇﻧﺴﺎﻥ ﻧﺎﻃﻖ ﻛﻤﺜﻞ ﻣﻦ ﺇﻧﺎﺀ‬ ‫ﺃﺻﻢ‪.‬‬

‫ﻛﻞ ﺇﻧﺴﺎﻥ ﺇﳕﺎ ﻳﻬﺬ ﻓﻴﻤﺎ ﻟﻪ ﻟﺬﻟﻚ ﺍﻟﺬﻱ ﻳﻬﺘﻢ ﺑﺄﻱ ﺷـﻲﺀ ﻻ‬ ‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻬﺬ ﺑﺎﷲ ﻭﺇﻥ ﲢﺮﻙ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟـﻚ ﰲ‬ ‫ﻭﻗﺖ ﺩﻭﻥ ﺁﺧﺮ ﻷﻧﻪ ﻻ ﳝﻜﻦ ﻟﺘﺬﻛﺎﺭﻳﻦ ﺃﻥ ﻳﺴﻜﻨﺎ ﺑﻨﻔﺲ ﻭﺍﺣﺪﺓ‬ ‫ﻭﺇﻥ ﺳﻜﻨﺎ ﻓﻼﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﺯﺍﺋﻔﹰﺎ ﻭﺍﻵﺧﺮ ﺣﻘﻴﻘﻴـﹰﺎ‪ .‬ﻭﺇﻥ‬ ‫ﻇﻦ ﺃﺣﺪ ﺃﻧﻪ ﻳﻬﺘﻢ ﺑﺎﷲ ﻭﻛﺎﻥ ﰲ ﺿﻤﲑﻩ ﻫﻢ ﺁﺧﺮ ﺳﻮﺍﻩ ﻓﻠﻴﻌﻠﻢ‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﺃﻧﻪ ﱂ ﻳﻬﺘﻢ ﺑﻜﻞ ﻗﻮﺓ ﻧﻔﺴﻪ ﺍﻟﱵ ﺗﻠﻴﻖ ﺑـﻪ ﺃﻥ ﻳﻌﻄﻴﻬـﺎ‬ ‫ﺑﺎﻟﻜﻤﺎﻝ ﷲ‪.‬‬

‫ﺇﻥ ﺭﺑﻨﺎ ﺗﻨﺎﺯﻝ ﻭﻋﻠﻢ ﺍﳉﻤﻴﻊ ﲟﺎ ﻳﻠﻴﻖ ﻭﺃﻓﺮﺯﻫﻢ ﻭﻭﺿﻊ ﻟﻜـﻞ‬ ‫ﺗﺪﺑﲑﻩ‪ .‬ﻓﺄﻋﻄﻰ ﻣﺮﺛﺎ ﻭﻣﺮﱘ ﺧﺪﻣﺔ ﻣﻨﺎﺳﺒﺔ ﻟﻜـﻞ ﻣﻨـﻬﻤﺎ ﺇﺫ ﺃﻥ‬ ‫ﺍﻻﺛﻨﺘﺎﻥ ﺧﺪﻣﺘﺎﻩ‪ .‬ﺍﻟﻮﺍﺣﺪﺓ ﺟﺴﺪﺍﻧﻴﹰﺎ ﻭﺍﻷﺧﺮﻯ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻭﱂ ﻳﺮﺫﻝ‬ ‫ﺧﺪﻣﺔ ﺇﺣﺪﺍﳘﺎ‪ .‬ﺇﺫ ﲟﻘﺪﺍﺭ ﻗﻮﺓ ﻭﻣﻌﺮﻓﺔ ﻛﻠﻴﻬﻤﺎ ﺧـﺪﻣﺘﺎ ﻭﻟﻜﻨـﻪ‬ ‫ﺃﻋﻄﻰ ﺍﻟﺘﻄﻮﻳﺐ ﻟﻌﻤﻞ ﻣﺮﱘ ﻷﻧﻪ ﻳﺴﺮ ﻟﻪ ﺍ‪‬ﺪ ﺑﺄﻥ ﺗﺮﺗﻔـﻊ ﻣـﻦ‬ ‫ﺍﻟﺼﻐﺎﺭ ﺇﱃ ﺍﻟﻜﺒﺎﺭ ﻭﻣـﻦ ﺍﻷﻋﻤـﺎﻝ ﺍﳉـﺴﺪﺍﻧﻴﺔ ﺇﱃ ﺍﻷﻋﻤـﺎﻝ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻓﻤﻦ ﺃﺟﻞ ﻫﺬﺍ ﺟﺎﺀ ﺳﻴﺪﻧﺎ ﺇﱃ ﺍﻟﻌﺎﱂ ﻟﻴـﺴﻠﻢ ﻟﻠﺒـﺸﺮ‬ ‫ﻋﻤﻞ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ‪.‬‬

‫ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﳒﺰﺉ ﺧﺪﻣﻨﺎ ﺑﲔ ﺍﻟﻌﺎﱂ ﻭﺍﷲ‪ .‬ﻓﻼ ‪‬ﺘﻢ ﻭﻗﺘـﹰﺎ‬ ‫ﺑﺎﳌﺎﻝ ﻭﻭﻗﺘﹰﺎ ﺑﺎﷲ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻌﻤﻞ ﻭﺻﺎﻳﺎ ﺍﷲ ﺑﻜﻞ ﻗﻮﺗﻨـﺎ‬ ‫ﻟﻜﻲ ﻧﻜﻮﻥ ﻫﻴﺎﻛﻞ ﻟﻪ ﻭﺣﺪﻩ ﺧﺎﻟﻴﲔ ﻣﻦ ﻛﻞ ﳘﻮﻡ ﺧﺎﺭﺟﺔ ﻋﻨﻪ‪.‬‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﺘﺐ ﺍﲰﻪ ﰲ ﺃﻭﺭﺷﻠﻴﻢ ﺍﻟﺴﻤﺎﺋﻴﺔ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻟﻪ ﻣﺴﻜﻨﹰﺎ ﰲ ﺍﻟﻌﺎﱂ‪.‬‬

‫ﺇﻥ ﺍﻟﺮﺳﻞ ﻫﻢ ﺃﻭﻝ ﺗﻼﻣﺬﺓ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺭﺃﺳﻬﻢ ﻭﻗـﺪ ﻛﺘـﺐ‬ ‫ﻋﻨﻬﻢ ﺃﻧﻪ ﺣﻴﻨﻤﺎ ﺩ‪‬ﻋﻮﺍ ﺗﺮﻛﻮﺍ ﻛﻞ ﺷﻲﺀ ﻭﺗﺒﻌﻮﺍ ﺳﻴﺪﻫﻢ ﻭﻣﻌﻠﻤﻬﻢ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺟﻌﻞ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﺳ‪‬ﻨﺔ ﻟﻜﻞ ﺍﻟﻨﺎﺱ ﻭﻗﺎﻧﻮﻧﹰﺎ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻟﻜﻞ‬ ‫ﻣﻦ ﺃﺭﺍﺩ ﺍﳋﺮﻭﺝ ﻟﻴﺘﺒﻊ ﺍﷲ ﻭﻫﻜﺬﺍ ﳜﺮﺝ ﺍﻟﺘﻠﻤﻴﺬ ﻣﺘﺸﺒﻬﹰﺎ ﺑﺎﻟﺮﺳـﻞ‬ ‫ﺭﺍﺫ ﹰﻻ ﻛﻞ ﺷﻲﺀ ﻣﺘﺠﺮﺩﹰﺍ ﲞﻔﺎﻳﺎﻩ ﻭﻇﻮﺍﻫﺮﻩ ﻟﻴﺒﺪﺃ ﺑﻄﺮﻳﻖ ﺍﻟﺴﻤﺎﺀ‪.‬‬

‫ﻣﻘﺘﻨﻴﺎﺕ ﺍﻟﻌﺎﱂ ﻫﻲ ﺃﺭﺑﻄﺔ ﻟﻸﻋﻀﺎﺀ ﻭﻗﻴﻮﺩ ﻟـﺴﺎﺋﺮ ﺍﳊـﻮﺍﺱ‬ ‫ﻳﺮﺗﺒﻂ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻈﺎﻫﺮﻩ ﻭﺩﺍﺧﻠﻪ‪ .‬ﻭﺍﷲ ﺩﺍﺋﻤﹰﺎ ﻳﻘﺒﻞ ﺧﺪﻣﺔ ﻛـﻞ‬ ‫ﺇﻧﺴﺎﻥ ﺑﺈﺭﺍﺩﺓ ﺍﳋﺎﺩﻡ ﻭﻣﻌﺮﻓﺘﻪ‪ .‬ﻓﺈﺫﺍ ﺧﺪﻡ ﺇﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺇﺭﺍﺩﺗـﻪ ﺃﻭ‬ ‫ﺇﻓﺮﺍﺯﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺸﺮﻉ ﺃﻭ ﺍﻟﻌﺎﺩﺓ ﻭﺑﻌﺪﻡ ﺗﺮﺗﻴﺐ ﻓﺈﻥ ﺭﺑﻨﺎ ﻻ ﻳﻘﺒﻞ‬

‫ﺇﻥ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻳﺪﻋﻮﻙ ﻟﻠﺤﺮﻳﺔ ﻭﻫﺎ ﻫﻮ ﺫﺍ ﺍﻟﻌﺎﱂ ﳜـﺪﻋﻚ‬ ‫ﻟﺘﻈﻞ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻭﻟﻴﺲ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﻌﺎﱂ ﺍﳋﺪﺍﻉ ﻭﻟﻜﻦ ﺷﻬﻮﺗﻚ‬ ‫ﻫﻲ ﺍﻟﱵ ﻓﺴﺪﺕ‪ .‬ﺇﺫ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺍﺷﺘﻬﻰ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻌﺎﱂ ﻛﺎﻧﺖ‬

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‫ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﻣﺮﻳﻀﺔ ﻏﲑ ﺻﺤﻴﺤﺔ‪ .‬ﻛﺎﳌﺮﻳﺾ ﺍﻟﺬﻱ ﻳﺸﺘﻬﻲ ﻣـﺎ‬ ‫ﻳﻀﺮﻩ‪.‬‬

‫ﺇﱃ ﺍﻟﺼﻠﺐ ﺃﻇﻬﺮ ﺳﻴﺪﻧﺎ ﺳﲑﺓ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻭﻫﻜﺬﺍ ﺃﻇﻬـﺮ ﺳـﻴﺪﻧﺎ‬ ‫ﺭﺗﺒﺘﲔ ﺑﺘﺪﺑﲑﻩ ﻗﺒﻞ ﺍﳌﻌﻤﻮﺩﻳﺔ ﻭﺑﻌﺪﻫﺎ‪.‬‬

‫ﻳﺄﻣﺮﻧﺎ ﻃﺒﻴﺒﻨﺎ ﺍﻟﺴﻤﺎﺋﻲ ﺃﻥ ﻧﺘﱪﺃ ﻣﻦ ﺍﻟﻌﺎﱂ ﻟﻜﻲ ﻧﺼﲑ ﺃﺣﺮﺍﺭﹰﺍ‪.‬‬ ‫ﺗﺪﺑﲑ ﺳﲑﺗﻚ ﺃﻳﻬﺎ ﺍﻟﺮﺍﻫﺐ ﻣﺮﺳﻮﻡ ﺑﺘﻌﻠﻴﻢ ﻣﻌﻠﻤﻚ ﻭﺭﺑﻚ ﻓﺘﺄﻣﻞ ﰲ‬ ‫ﺃﻋﻤﺎﻟﻪ ﻭﻛﻴﻒ ﻛﺎﻥ ﲡﺮﺩﻩ ﻣﻦ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ‪.‬‬

‫ﺃﻣﺎ ﺍﻟﺮﺗﺒﺘﲔ ﻓﻬﻤﺎ ﺇﻣﺎ ﺃﻥ ﻧﻌﻤﻞ ﺑﺬﺍﺗﻨﺎ ﻭﺇﻣﺎ ﺃﻥ ﻧﻌﻤﻞ ﲟﺎﻟﻨﺎ‪ .‬ﺃﻣﺎ‬ ‫ﺍﻟﻌﻤﻞ ﺑﺎﳌﺎﻝ ﻓﻬﺬﺍ ﺑﺮ ﺧﺎﺭﺝ ﻋﻨﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻌﻤـﻞ ﺑﺎﻟـﺬﺍﺕ ﻓﻬـﻮ‬ ‫ﺑﺄﻧﻔﺴﻨﺎ‪ .‬ﻓﺘﺪﺑﲑ ﺳﻴﺪﻧﺎ ﺣﱴ ﻋﻤﺎﺩﻩ ﻛﺎﻥ ﺣـﺪﹰﺍ ﻟـﱪ ﺍﻟـﺸﺮﻳﻌﺔ‬ ‫ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻰ ﻛﻞ ﺍﻟﻨﺎﺱ ﻟﺬﻟﻚ ﻛﻞ ﻣﻦ ﻳﻌﻤﻞ ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﻌﺎﱂ‬ ‫ﻳﻜﻮﻥ ﻛﺎﻷﺑﺮﺍﺭ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﻟﺬﻱ ﻳﺘﺪﺑﺮ ﻛﺴﻴﺪﻧﺎ ﻣـﻦ ﻋﻤـﺎﺩﻩ ﺇﱃ‬ ‫ﺻﻠﺒﻪ ﻓﻘﺪ ﻭﺻﻞ ﺇﱃ ﺣﺪ ﻛﻤﺎﻝ ﺍﻟﺮﻭﺡ ﺑﺼﻼﺡ ﺗﺎﻡ ﺣﻴﺚ ﺍﻟﺘـﻨﻌﻢ‬ ‫ﻭﺍﳊﻴﺎﺓ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﻟﻌﺎﱂ‪.‬‬

‫ﺇﻥ ﺍﻟﺘﻠﻤﻴﺬ ﻻ ﻳ‪‬ﻌﺮﻑ ﺑﺸﻜﻠﻪ ﺍﳋﺎﺭﺟﻲ ﺑﻞ ﲟﻮﺍﻓﻘـﺔ ﺃﻋﻤﺎﻟـﻪ‬ ‫ﻷﻋﻤﺎﻝ ﻣﻌﻠﻤﻪ ﻭﺍﻟﺴﻠﻮﻙ ﺣﺴﺐ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ‪‬ﺠﻪ ﺳﻴﺪﻩ ﻟﻪ‪ .‬ﻓﺈﻥ‬ ‫ﺳﻴﺪﻧﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻗﺎﻝ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺃﻳﻦ ﻳﺴﻨﺪ ﺭﺃﺳﻪ ﻟﻴﻌﻠﻤـﻚ‬ ‫ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﺃﻻ ﻳﻜﻮﻥ ﻟﻚ‪ .‬ﻭﻛﺎﻥ ﺗﺪﺑﲑ ﺳﻴﺪﻧﺎ ﻣﻮﺍﻓﻘـﹰﺎ ﻟﻮﺻـﺎﻳﺎ‬ ‫ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ ﺇﱃ ﺃﻥ ﺗﻌﻤﺪ ﻟﻴﻮﰲ ﺍﻟﺪﻳﻮﻥ ﺍﻟﱵ ﺃﺗﻰ ﻣﻦ ﺃﺟﻠﻬﺎ‪ .‬ﻭﳌﺎ‬ ‫ﻛﺎﻥ ﺟﻨﺴﻨﺎ ﺧﺎﺿﻌﹰﺎ ﻟﻠﻌﺒﻮﺩﻳﺔ ﻓﺠﻤﻴﻊ ﻣﺎ ﻛﺎﻥ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻰ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﺘﱪﺭﻭﻥ ﰲ ﺍﻟﻌﺎﱂ ﺑﺎﻟﻌﺪﺍﻟﺔ ﺣﻔﻈﻪ ﺳﻴﺪﻧﺎ ﺑﻨﻔﺴﻪ‪ .‬ﺇﺫ ﺃﻥ ﻛﻞ ﻣـﻦ‬ ‫ﻳﺮﺗﺒﻂ ﺑﺎﻷﺧﺬ ﻭﺍﻟﻌﻄﺎﺀ ﻭﳘﻮﻡ ﺍﻟﻨﺎﺱ ﻫﻮ ﻟﻶﻥ ﻻ ﻳـﺰﺍﻝ ﲢـﺖ‬ ‫ﺍﻟﺴ‪‬ﻨﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺬﻱ ﲡﺮﺩ ﻭﺧﺮﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻓﻬﻮ ﻗﺪ ﺍﺭﺗﻔﻊ ﺑﺎﻟﻀﺮﻭﺭﺓ‬ ‫ﻓﻮﻕ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﻭﺣﻴﻨﻤﺎ ﻭﺿﻊ ﺳﻴﺪﻧﺎ ﺗﺪﺑﲑﹰﺍ ﻟﻠﻜﻤـﺎﻝ ﺭﺃﻯ‬ ‫ﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻡ ﻭﺇﺧﻮﺓ‪ .‬ﺇﺫ ﺃﻧﻪ ﻛﺎﻥ ﻳﻄﻴﻌﻬﻢ ﻗﺒﻞ ﺍﻟﻌﻤﺎﺩ‪ .‬ﺃﻣـﺎ‬ ‫ﺑﻌﺪ ﺍﻟﻌﻤﺎﺩ ﻓﻘﺪ ﺃﻇﻬﺮ ﻟﻨﺎ ﻃﺎﻋﺘﻪ ﻟﻶﺏ ﻛﻲ ﻳﻌﻠـﻢ ﺍﻟﻜـﺎﻣﻠﲔ ﺃﻥ‬ ‫ﳜﻀﻌﻮﺍ ﻟﻶﺑﺎﺀ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺃﻛﺜﺮ ﻣﻦ ﺍﳉﺴﺪﺍﻧﻴﲔ‪ .‬ﻓﻤﻦ ﺍﳌﻌﻤﻮﺩﻳـﺔ‬

‫ﻭﻫﻨﺎﻙ ﻣﺜﻞ ﺁﺧﺮ ﻋﻠﻰ ﻫﺬﺍ ﻭﻫﻮ ﺍﻧﺘﻘﺎﻝ ﺭﺑﻨﺎ ﺇﱃ ﺍﻟﱪﻳﺔ ﻭﺗﺮﻛﻪ‬ ‫ﺍﻟﺘﺼﺮﻑ ﻣﻊ ﺍﻟﻨﺎﺱ ﻟﻜﻲ ﳔﺮﺝ ﳓﻦ ﺃﻳﻀﹰﺎ ﺇﱃ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺍﻟﻌـﺪﻭ‪.‬‬ ‫ﻭﻣﻜﺘﻮﺏ ﺃﻧﻪ ﺧﺮﺝ ﺑﺎﻟﺮﻭﺡ ﻭﺃﻥ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ‪ .‬ﻟـﻴﺲ‬ ‫ﻷﻧﻪ ﻛﺎﻥ ﳏﺘﺎﺟﹰﺎ ﻟﻠﺮﻭﺡ ﺇﺫ ﺃﻧﻪ ﻣﻦ ﻃﺒﻌﻪ ﺑﻞ ﻭﻣﺜﻠﻪ ﻭﻗﺪ ﺃﻓﺎﺿﻪ ﻋﻠﻰ‬ ‫ﺁﺧﺮﻳﻦ ﻟﻴﻐﻠﺒﻮﺍ ﺑﻪ ﻛﻞ ﺣﻴﻞ ﺍﻟﻌﺪﻭ‪ .‬ﻟﺬﻟﻚ ﻛﻞ ﺍﻟـﺬﻳﻦ ﳜﺮﺟـﻮﻥ‬ ‫ﺗﺎﺑﻌﲔ ﺍﻟﻜﻤﺎﻝ ﻟﻴﻌﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﳌﻌـﲔ ﻭﺍﳌﻘـﻮﻱ ﳍـﻢ ﰲ‬ ‫ﺟﻬﺎﺩﻫﻢ‪ .‬ﻓﻘﻮﺓ ﺍﻟﺮﻭﺡ ﺗﺼﺤﺐ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﺬﻳﻦ ﻳﺘﺮﻛـﻮﻥ ﺍﻟﻌـﺎﱂ‬ ‫ﻭﲟﻘﺪﺍﺭ ﺍﺯﺩﺭﺍﺋﻬﻢ ﺑﺎﻟﻘﻮﻯ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺗﻌﻀﺪﻫﻢ ﻗﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟـﺬﻱ‬ ‫ﻳﻨﻘﻠﻬﻢ ﻣﻦ ﻋﺎﱂ ﺍﳉﺴﺪ ﺇﱃ ﻋﺎﱂ ﺍﻟـﺮﻭﺡ ﻭﻣـﻦ ﺍﻟﺮﺍﺣـﺎﺕ ﺇﱃ‬

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‫ﺍﻟﻀﻴﻘﺎﺕ ﻭﻣﻦ ﺍﳌﻔﺎﻭﺿﺔ ﻣﻊ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﻔﺎﻭﺿﺔ ﻣﻊ ﺍﷲ ﻭﺑﺎﺧﺘﺼﺎﺭ‬ ‫ﻳﻨﻘﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺷﻲﺀ ﺇﱃ ﺷﻲﺀ‪.‬‬ ‫‪@ @…ŠvnÛa@Êaìãc‬‬ ‫ﻫﻨﺎﻙ ﲬﺴﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺘﺠﺮﺩ‪ :‬ﻭﻫﻢ ﺍﻟﺘﺠﺮﺩ ﻣـﻦ ﺍﻟﻌـﺎﱂ‪،‬‬ ‫ﻭﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ‪ ،‬ﻭﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪،‬‬ ‫ﻭﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﺃﺧﲑﹰﺍ ﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﳉﻬﻞ‪ .‬ﻓﺈﺫﺍ ﻛـﺎﻥ‬ ‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺘﺪﺑﲑ ﺍﳉﺴﺪﺍﱐ ﰲ ﺍﻟﻌﺎﱂ ﻓﺈﻓﺮﺍﺯﻩ ﳐﻔﻲ ﺑﻈﻼﻡ ﺍﻫﺘﻤﺎﻣﻪ‬ ‫ﻭﻟﻴﺲ ﰲ ﺇﻣﻜﺎﻧﻪ ﺃﻥ ﳛﺲ ﺑﺎﻟﺴﻌﺎﺩﺓ ﺍﻟﱵ ﰲ ﺗﺪﺑﲑ ﺳﲑﺓ ﺍﳌﺴﻴﺢ ﻭﻻ‬ ‫ﺗﻈﻬﺮ ﻟﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﺣﱴ ﻟﻮ ﺧﺮﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻣﺜﻞ ﺧﺮﻭﺟﻪ ﻣﻦ‬ ‫ﺍﻟﺒﻄﻦ ﻣﺎ ﺩﺍﻣﺖ ﻧﻔﺴﻪ ﻭﺷﻬﻮﺍﺕ ﺟﺴﺪﻩ ﻣﻌﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺮﰉ‬ ‫ﺑﻘﺎﻣﺔ ﺍﻟﺮﻭﺡ ﺇﻥ ﱂ ﻳﻠﻖ ﻋﻨﻪ ﺍﻵﻻﻡ ﺍﻟﺴﻤﺠﺔ ﺍﻟﱵ ﻟﻺﻧﺴﺎﻥ ﺍﻟﻌﺘﻴـﻖ‬ ‫ﻭﻳﻘﻄﻊ ﺟﺴﻢ ﺍﳋﻄﻴﺔ‪.‬‬

‫ﺍﻟﺘﺠﺎﺭﺏ ﺑﺎﻷﺣﺰﺍﻥ ﻭﺍﻟﺪﻣﻮﻉ ﻭﺍﻟﻄﻠﺒـﺎﺕ ﻭﺍﻟـﺼﻠﻮﺍﺕ ﺍﻟﺪﺍﺋﻤـﺔ‬ ‫ﻭﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺍﳋﻔﻲ‪ .‬ﻓﺈﺫﺍ ﳒﺤﻨﺎ ﰲ ﻫـﺬﻩ ﺍﻟﺘﺠـﺎﺭﺏ‬ ‫ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﻓﺈﻧﺎ ﻧﻠﺒﺲ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﲝﺲ ﺃﻧﻔﺴﻨﺎ ﻭﺑﺎﻟﺘﺠﺮﺑـﺔ‬ ‫ﺍﳊﻘﻴﻘﻴﺔ ﺭﻭﺣﻴﹰﺎ‪.‬‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺒﻠﻎ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺇﻻ ﺇﺫﺍ ﺗﻌـﺮﻯ‬ ‫ﺃﻭ ﹰﻻ ﻣﻦ ﲨﻴﻊ ﺍﻟﺘﺪﺍﺑﲑ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻭﲡﺮﺩ ﺑﺎﻟﻜﻤﺎﻝ ﻣﻦ ﻛﻞ ﺍﳌﺮﺋﻴﺎﺕ‬ ‫ﻋﻨﺪ ﺫﻟﻚ ﻳﺸﻠﺢ ﻋﻨﻪ ﺍﻵﻻﻡ ﺍﻟﺮﺩﻳﺔ ﺍﻟﱵ ﻫﻲ ﳏﺒﺔ ﺍﻟﻔـﺴﻖ ﻭﺍﻟﺰﻧـﺎ‬ ‫ﻭﺍﻟﺸﺮﻩ ﻭﻏﲑﻫﺎ ﺍﻟﱵ ﻫﻲ ﺁﻻﻡ ﻣﻔﺴﺪﺓ ﻟﻠﻔﻀﻴﻠﺔ ﻓﺈﺫﺍ ﺃﻟﻘﻰ ﻋﻨﻪ ﻫﺬﻩ‬ ‫ﻼ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺗﺒﺪﺃ ﺣﺮﻛﺎﺕ ﺍﻷﻓﻜﺎﺭ ﰲ ﺗﻌﺰﻳﺘﻪ‪.‬‬ ‫ﻓﻌ ﹰ‬ ‫ﻓﺈﺫﺍ ﺃﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻻﻡ ﻣﻦ ﺍﳉﺴﺪ ﺑﻘﻰ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻄﻌﻬـﺎ ﻣـﻦ‬ ‫ﺣﺮﻛﺎﺕ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﻫﻲ ﺑﺎﻟﺘﺎﱄ ﻣﻌﺮﺿﺔ ﻟﻔﻌﻠﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﲤﻜﻦ ﻣﻦ‬ ‫ﺫﻟﻚ ﻳﻌﺮﻱ ﻧﻔﺴﻪ ﻣﻦ ﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻈﻨﻮﻥ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺧﺪﻣﺔ‬ ‫ﺍﻟﺸﻬﻮﺍﺕ ﻭﺫﻟﻚ ﻻ ﻳﺘﺄﺗﻰ ﺇﻻ ﺑﺎﻟﻨﻈﺮ ﺍﻟﻨﻘﻲ ﺇﱃ ﺍﷲ‪ .‬ﻭﻫﻜﺬﺍ ﺗﻨﻘﺺ‬ ‫ﺍﻟﻘﻮﺓ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺍﻟﱵ ﺗﺴﺒﺐ ﻏﻼﻇﺔ ﺍﻟﻘﻠﺐ‪.‬‬

‫ﻛﻠﻤﺎ ﻗﻄﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻋﻀﺎﺀ ﺍﳋﻄﻴﺔ ﻧﺒﺖ ﻋﻮﺿﹰﺎ ﻋﻨـﻬﺎ ﺃﹸﺧـﺮ‬ ‫ﺭﻭﺣﺎﻧﻴﺔ ﰲ ﻣﻮﺿﻌﻬﺎ ﻭﺣﺴﺒﻤﺎ ﻳﻀﻤﺤﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻫﻜـﺬﺍ‬ ‫ﻳﻈﻬﺮ ﻧﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻭﺇﺫﺍ ﻛﻨﺎ ﻗﺪ ﺗﻌﺮﻳﻨﺎ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ‬ ‫ﻭﻟﺒﺴﻨﺎ ﺍﳉﺪﻳﺪ ﻋﻮﺿﹰﺎ ﻋﻨﻪ ﺑﺎﳌﻌﻤﻮﺩﻳﺔ ﺇﻻ ﺃﻧﻨﺎ ﱂ ﳓﺲ ﻛﻴﻒ ﺧﻠﻌﻨﺎ‬ ‫ﻭﻻ ﻛﻴﻒ ﻟﺒﺴﻨﺎ ﻷﻥ ﺍﻟﻨﻌﻤﺔ ﺍﻟﱵ ﻓﻌﻠﺖ ﺍﻷﻣﺮﻳﻦ ﻭﻗﺪ ﻗﺒﻠﻨﺎﳘﺎ ﺳﺮﹰﺍ‬ ‫ﺑﺎﺳﻢ ﺍﻹﳝﺎﻥ ﻓﻘﻂ‪ .‬ﺃﻣﺎ ﺍﻵﻥ ﻓﺈﻧﺎ ﺑﺈﺭﺍﺩﺗﻨﺎ ﻭﻋﻤﻞ ﺃﻧﻔﺴﻨﺎ ﺇﺫﺍ ﺗﻌﺮﻳﻨﺎ‬ ‫ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﳓﺲ ﺑﺬﻟﻚ ﻟﻴﺲ ﻣﻦ ﺧﱪ ﺍﻹﳝﺎﻥ ﺑـﻞ ﻣـﻦ‬

‫ﺇﻥ ﺍﻟﻘﻮﺕ ﲟﻘﺪﺍﺭ ﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻺﻧﺴﺎﻥ ﺇﺫ ﺃﻧﻪ ﰲ ﺍﻟﻮﺳﻂ ﻓﻼ‬ ‫ﻳﻨﺨﺪﻉ ﳌﺸﻴﺌﺔ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻜﻤﺎﻝ ﻣﺜﻞ ﻗﺼﺒﺔ ﺍﳌﻴﺰﺍﻥ ﺑﲔ ﺍﻟﻜﻔﺘﲔ ﻓﺈﺫﺍ‬ ‫ﻛﺎﻥ ﺍﳉﺴﺪ ﻣﺎﻧﻌﹰﺎ ﻭﻋﺎﺋﻘﹰﺎ ﻟﻠﻨﻔﺲ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺴﲑ ﻓﻴﻬﺎ‬ ‫ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻜﺴﺮ ﻗﻮﺗﻪ ﺑﻘﻠﺔ ﺍﻟﻐﺬﺍﺀ ﻟﻴﺘﻢ ﺣﺮﺻﻨﺎ ﺑﺎﻟﺘﻌﺮﻱ ﺍﻟﻜﺎﻣﻞ‬ ‫ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﻭﻧﺴﺘﻄﻴﻊ ﺍﻟﺴﲑ ﰲ ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ‪.‬‬

‫}‪{٦٠‬‬

‫}‪{٦١‬‬

‫ﺇﻧﻪ ﻟﺸﻘﺎﺀ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺇﺫﺍ ﻗﺼﺪ ﺃﻥ ﻳﺴﺘﺮﻳﺢ ﻳﺘﻌﺐ ﺑﺎﻷﻛﺜﺮ‬ ‫ﻓﺎﻟﺘﺠﺮﺩ ﺧﻔﻴﻒ ﻋﻨﺪ ﻗﺎﻧﻴﻪ ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﻣﻌﻠﻮﻣﹰﺎ ﺃﻥ ﺍﻟﻌﺪﻭ ﻳﻄﺎﺭﺩ‬ ‫ﺗﺎﺭﻛﻲ ﺍﻟﻌﺎﱂ ﻓﻠﺘﺘﺮﻙ ﻋﻨﻚ ﺍﻟﺘﺮﺍﺧﻲ ﺑﻌﺪ ﺍﻟﺘﺠﺮﺩ ﺑﻞ ﺟﺎﻫﺪ ﻗﺒﺎﻟﺘـﻪ‬ ‫ﻭﺃﺗﺮﻙ ﺿﻼﻟﺘﻪ ﻷﻧﻪ ﻻﺑﺪ ﻣﻦ ﺍﻟﻌﺒﻮﺭ ﰲ ﲝﺎﺭ ﺍﻟﻀﻴﻘﺎﺕ ﻭﺍﻷﺣـﺰﺍﻥ‬ ‫ﻭﺿﻴﻘﺔ ﺍﻷﻓﻜﺎﺭ‪ .‬ﺇﺫ ﲡﺘﻤﻊ ﻋﻠﻴﻚ ﺍﻟﺸﻴﺎﻃﲔ ﻓﺘﺠﻌﻠﻚ ﺗﻨﺪﻡ ﻋﻠـﻰ‬ ‫ﺧﺮﻭﺟﻚ ﻣﺜﻠﻤﺎ ﺍﺟﺘﻤﻊ ﻓﺮﻋﻮﻥ ﻋﻠﻰ ﺍﳌﺼﺮﻳﲔ‪ .‬ﻓﻴﺤﺮﻛﻮﻥ ﻓﻴـﻚ‬ ‫ﺃﻓﻜﺎﺭﻫﻢ ﺍﻟﻨﺠﺴﺔ ﺍﻟﱵ ﺗﻈﻠﻢ ﺍﻟﻨﻔﺲ ﻭﲣﻴﺒﻬﺎ ﻣﻦ ﻧﻈﺮﺓ ﻧﻮﺭ ﻣﻌﺮﻓـﺔ‬ ‫ﺍﳌﺴﻴﺢ‪.‬‬ ‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻳﻌﻤﻠﻮﻥ ﺩﺍﺋﻤﹰﺎ ﻋﻠﻰ ﺯﺭﻉ ﺿﻼﻟﺘﻬﻢ ﰲ ﺍﳌﺒﺪﺃ‬ ‫ﻓﻬﻢ ﻳﺒﺪﺃﻭﻥ ﰲ ﺟﻌﻠﻚ ﺗﻨﺪﻡ ﻋﻠﻰ ﺗﺮﻛﻚ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺴﻬﻞ‬ ‫ﻋﻠﻴﻚ ﺃﻥ ﺗﱪﺯ ﻓﻴﻪ ﺇﻥ ﻛﻨﺖ ﺗﺪﺍﻭﻡ ﺍﻟﺼﺪﻗﺔ ﺃﻭ ﺍﻟﺼﻮﻡ ﺃﻭ ﺍﻟﺼﻼﺓ ﺃﻭ‬ ‫ﺃﻱ ﻓﻀﻴﻠﺔ ﺗﺮﻳﺪ‪ .‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺼﻮﺭﻭﻥ ﻗﺪﺍﻡ ﻋﻴﻨﻴـﻚ ﺃﺗﻌـﺎﺏ‬ ‫ﺍﻟﻨﺴﻚ ﻭﻳﻠﻘﻮﻙ ﰲ ﺧﻮﻑ ﻭﺭﻋﺐ ﻭﳛﲑﻭﻧﻚ ﻭﻳﻠﻘﻮﻥ ﺍﻟـﺸﻜﻮﻙ‬ ‫ﻓﻴﻚ ﻭﺗﺒﺪﺃ ﰲ ﺍﳊﲑﺓ ﻭﺍﻟﻜﺂﺑﺔ ﺇﺫ ﺃﻧﻚ ﻻ ﺗﻌﺮﻑ ﺃﻥ ﻫﺬﻩ ﺃﻓﻜﺎﺭﻫﻢ‬ ‫ﺍﻟﻨﺠﺴﺔ ﻳﺼﻴﻐﻮ‪‬ﺎ ﰲ ﺷﻜﻞ ﳏﺒﺔ ﺍﻟﺼﻼﺡ‪ .‬ﺍﻋﻠﻢ ﺃ‪‬ﻢ ﳛﺮﻛﻮﻥ ﻫﺬﻩ‬ ‫ﺍﻷﻓﻜﺎﺭ ﰲ ﻧﻔﺴﻚ ﻟﻴﺤﻄﻮﻙ ﻣﻦ ﺩﺭﺟﺔ ﺍﻟﱪ ﺍﻷﻋﻈﻢ ﺇﱃ ﻣﺎ ﻫـﻮ‬ ‫ﻼ ﺇﱃ ﺃﻋﻤﺎﻕ ﺍﻟﺸﺮﻭﺭ ﻷ‪‬ـﻢ‬ ‫ﻼ ﻗﻠﻴ ﹰ‬ ‫ﺩﻭﻧﻪ‪ .‬ﻓﺈﺫﺍ ﺃﻃﻌﺘﻬﻢ ﺟﺬﺑﻮﻙ ﻗﻠﻴ ﹰ‬ ‫ﳑﺘﻠﺌﻮﻥ ﻣﻜﺮﹰﺍ‪ .‬ﻓﺈﺫﺍ ﺭﺃﻭﺍ ﺃﻧﻚ ﺑﺪﺃﺕ ﰲ ﺍﻟﻔﻀﻴﻠﺔ ﻓﺈ‪‬ﻢ ﻳﺒـﺪﺃﻭﻥ ﰲ‬ ‫ﺇﻳﻼﻣﻚ ﺑﺎﻟﺸﻲﺀ ﺍﶈﺒﻮﺏ ﻟﺪﻳﻚ ﻭﺣﻴﻨﺌﺬ ﺗﻘﻮﻯ ﺣـﲑﺓ ﺍﻷﻓﻜـﺎﺭ‬ ‫ﺍﶈﺰﻧﺔ ﺑﺎﻟﻜﺂﺑﺔ ﻷﻧﻚ ﺗﺮﻛﺖ ﻓﺮﺡ ﺍﻟﻌﺎﱂ ﻭﱂ ﺗﺼﻞ ﺑﻌﺪ ﺇﱃ ﻓـﺮﺡ‬ ‫}‪{٦٢‬‬

‫ﺍﳌﺴﻴﺢ‪ .‬ﻓﺘﻨﺴﻰ ﻣﺎ ﺃﻧﺖ ﻗﺪ ﺑﺪﺃﺕ ﻛﺎﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﻣﺼﺮ‬ ‫ﻭﺍﻧﺸﻖ ﺍﻟﺒﺤﺮ ﺃﻣﺎﻣﻬﻢ ﻭﺍﳌﺼﺮﻳﻮﻥ ﻛﺎﻧﻮﺍ ﺧﻠﻔﻬـﻢ‪ .‬ﻻ ﲣـﻒ ﻷﻥ‬ ‫ﻳﺴﻮﻉ ﻣﻌﻚ ﻋﻮﺽ ﻣﻮﺳﻰ ﻓﺎﺭﺟﻊ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺍﺻﺮﺥ ﲝـﺰﻥ‬ ‫ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﰲ ﺍﻟﻮﻗﺖ ‪‬ﺮﺏ ﻋﻨﻚ ﺍﻟﻜﺂﺑﺔ ﻭﺗﺰﻭﻝ ﻣﻦ ﺃﻣﺎﻣـﻚ‬ ‫ﲨﻴﻊ ﺍﻟﻌﺜﺮﺍﺕ ﻭﲡﻮﺯ ﺻﻼﺗﻚ ﰲ ﳉﺔ ﺍﻟﺸﺮﻭﺭ ﻭﻳﺸﺮﻕ ﺃﻣﺎﻣﻚ ﻧﻮﺭ‬ ‫ﺍﳋﻼﺹ ﻭﺗﺮﺟﻊ ﺍﻟﻀﻴﻘﺎﺕ ﺍﻟﱵ ﻋﺘﻘﺖ ﻣﻨـﻬﺎ ﻋﻠـﻰ ﺍﻟـﺸﻴﺎﻃﲔ‬ ‫ﺃﻋﺪﺍﺋﻚ ﻭﺣﻴﻨﺌﺬ ﺗﺘﺨﻠﺺ ﻣﻦ ﻧﲑ ﻋﺒﻮﺩﻳﺔ ﻣﺼﺮ ﻭﻛـﻞ ﺷـﻘﺎﺋﻬﺎ‬ ‫ﻭﺗﺪﺧﻞ ﺇﱃ ﺑﻠﺪ ﺍﻟﻔﺮﺡ ﻭﺗﻮﻟﺪ ﻟﻠﻌﺎﱂ ﺍﳉﺪﻳﺪ ﻭﺗﻘﺘﲏ ﺛﻘﺔ‪ .‬ﻭﺗﻨﻈـﺮ‬ ‫ﻧﺎﺣﻴﺔ ﺟﺒﻞ ﺻﻬﻴﻮﻥ ﺍﳌﻘﺪﺱ ﻓﺘﺘﺤﺪﺙ ﻣﻊ ﺍﳌﺴﻴﺢ ﻋﻮﺿـﹰﺎ ﻋـﻦ‬ ‫ﻣﻔﺎﻭﺿﺘﻚ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﺗﺆﻫﻞ ﳌﻌﺮﻓﺔ ﺃﺳﺮﺍﺭ ﺍﻟﺮﻭﺡ ﻭﺣﲔ ﺗﻜﺎﺑـﺪ‬ ‫ﺍﻷﺗﻌﺎﺏ ﻻ ﲢﺲ ﺑﻀﻴﻘﺘﻬﺎ ﻭﳜﻄﻒ ﻋﻘﻠﻚ ﺇﱃ ﺍﷲ‪ .‬ﻭﺗﺒﻌﺪ ﻋﻨـﻚ‬ ‫ﲨﻴﻊ ﺇﺣﺴﺎﺳﺎﺕ ﺍﻟﺘﺮﺍﺑﻴﲔ‪ .‬ﻭﺫﻟﻚ ﻛﻠﻪ ﻳﻜﻮﻥ ﻟﻚ ﺇﺫﺍ ﻣﺎ ﺳﺮﺕ ﰲ‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﳊﻖ ﻭﺗﺮﻛﺖ ﻋﻨﻚ ﻛﻞ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺋﺘﺔ‪ .‬ﻓﺈﺫﺍ ﺍﻫﺘﻤﻤﺖ‬ ‫ﺑﺎﻷﻣﻮﺭ ﺍﻟﺮﻭﺣﻴﺔ ﻓﺈﻥ ﻫﺬﻳﺬﻫﺎ ﻳﺘﺤﺮﻙ ﻓﻴـﻚ ﻭﻳـﺼﲑ ﻓﻜـﺮﻙ‬ ‫ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﻓﺎﺳﺮﻉ ﰲ ﻃﻠﺐ ﻫﺬﺍ ﺍﻟﻨﺼﻴﺐ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﻣﲑﺍﺛﻚ‪ .‬ﻣﺎ‬ ‫ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻣﺴﺠﻮﻧﹰﺎ ﰲ ﺑﻄﻦ ﺍﻟﻌﺎﱂ ﻓﺈﻧﻪ ﻻ ﳛﺲ ‪‬ﺬﻩ ﺍﻟـﺴﲑﺓ‪،‬‬ ‫ﺣﱴ ﻭﺇﻥ ﺧﺮﺝ ﺑﻈﺎﻫﺮﻩ ﺩﻭﻥ ﺑﺎﻃﻨﻪ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﺣﺴﺎﺱ ‪‬ﺎ‪.‬‬ ‫ﻷﻥ ﻫﺬﺍ ﺍﳊﺲ ﺍﳊﻠﻮ ﻻ ﻳﻜﻮﻥ ﺑﺎﳉﺴﺪ ﻭﻟﻜﻦ ﺍﻟﻌﻘﻞ ﻫﻮ ﺍﻟـﺬﻱ‬ ‫ﻳﺬﻭﻗﻪ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻭﺫﻟﻚ ﻋﻨﺪ ﲤﺎﻡ ﺗﻄﻬﲑﻩ ﻣﻦ ﺍﻷﻓﻜـﺎﺭ ﻭﺍﳍﻤـﻮﻡ‬ ‫}‪{٦٣‬‬

‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﻭﻟﺬﻟﻚ ﻛﻤﺎ ﺳﺒﻘﻨﺎ ﻭﻗﻠﻨﺎ ﺃﻥ ﺍﻟﺒﺪﺀ ﰲ ﻃﺮﻳﻖ ﺍﻟﻜﻤـﺎﻝ‬ ‫ﻫﻮ ﺍﻟﺘﺠﺮﺩ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪.‬‬ ‫ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﻣﺮﺗﺒﻂ ﺑﻜﻞ ﺃﻋﻀﺎﺋﻪ‪ ،‬ﻭﻫﻨﺎﻙ ﺃﻳﻀﹰﺎ ﻣـﻦ ﻫـﻮ‬ ‫ﻣﺮﺗﺒﻂ ﺑﻌﻀﻮ ﻭﺍﺣﺪ ﻭﻳﺴﺒﻴﻪ ﻳﺘﻘﻴﺪ ﲨﻴﻌﻪ ﻓﻠﻬﺬﺍ ﳚﺐ ﺃﻥ ﳛﻞ ﻣـﻦ‬ ‫ﲨﻴﻊ ﺭﺑﺎﻃﺎﺕ ﺍﻟﻌﺎﱂ ﻟﺌﻼ ﻳﻌﺎﻕ ﺳﲑﻩ‪ .‬ﻷﻥ ﻫـﻢ ﺍﻟﻌـﺎﱂ ﻳﻘـﻮﻡ‬ ‫ﻛﺎﳊﺠﺎﺏ ﳛﺠﺰ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﷲ ﻓﻼ ﻳﻈﻬﺮ ﺑﺬﻟﻚ ﺍﻟﺘﺪﺑﲑ ﺍﻟﺮﻭﺣﺎﱐ‬ ‫ﺍﻟﺬﻱ ﻳ‪‬ﻘﺘﲎ ﲝﺮﻛﺔ ﺍﻷﻓﻜﺎﺭ ﻭﻛﺬﻟﻚ ﻻ ﻳﻌﻠﻦ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪.‬‬ ‫ﺇﻥ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻫﻮ ﺍﻟﻨﻔﺲ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻵﻻﻡ ﺇﺫ ‪‬ﺗﻌﺘـﻖ‬ ‫ﻣﻦ ﺁﻻﻡ ﺍﻟﺸﺮﻭﺭ ﺍﻟﱴ ﻳﻮﻟﺪ ﻣﻨﻬﺎ ﺍﳋﻮﻑ ﻭﺍﻟﻜﺂﺑﺔ ﻭﺍﳍـﻢ ﻭﻋـﺪﻡ‬ ‫ﺍﻟﺜﻘﺔ‪ ،‬ﰲ ﺍﳊﺎﻝ ﲤﺘﻠﺊ ﺑﻀﺪ ﻫﺬﻩ ﺭﺟﺎﺀ ﻭﺛﻘﺔ ﻭﻓﺮﺣﹰﺎ‪ .‬ﻷﻧﻪ ﻋﻠﻰ ﺃﻱ‬ ‫ﺷﻲﺀ ﳛﺰﻥ ﺍﻟﺬﻱ ﻗﻄﻊ ﻋﻨﻪ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﻭﺗﺮﻛﻬﺎ ﲤﺎﻣﹰﺎ‪.‬‬

‫‪@ @ïÔîÔ§a@ˆîàÜnÛa‬‬ ‫ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﺮﺍﻫﺐ ﺃﻥ ﻳﻜﻮﻥ ﺗﻠﻤﻴﺬﹰﺍ ﺑﺎﻻﺳﻢ ﻟﻠﻤﺴﻴﺢ ﻭﺑﺎﻟﻔﻌـﻞ‬ ‫ﻟﻠﻌﺎﱂ‪ .‬ﻟﺬﻟﻚ ﻛﻦ ﰲ ﺩﺍﺧﻠﻚ ﻛﻤﺎ ﻳﺮﺍﻙ ﺍﻟﻨﺎﺱ ﻇـﺎﻫﺮﹰﺍ ﻓﻜـﻦ‬ ‫ﺑﺎﳊﻖ ﺗﻠﻤﻴﺬﹰﺍ ﻭﺑﺮﻫﻦ ﺃﻥ ﺗﻠﻤﺬﺗﻚ ﻟﻴﺴﺖ ﻣﺘﺼﻨﻌﺔ ﻭﻻ ﻣﻦ ﺃﺟـﻞ‬ ‫ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﻻ ﻷﺟﻞ ﺭﺍﺣﺔ ﺯﺍﺋﻠﺔ‪.‬‬ ‫ﻻ ﲤﺰﺝ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺑﺎﳉﺴﺪﺍﻧﻴﺎﺕ ﻟﻜﻲ ﺗﻌﺒﺪ ﺍﳌﺴﻴﺢ ﻓﻘـﻂ‬ ‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺳﺒﻖ ﻭﺭﻓﻊ ﻣﻦ ﺃﻣﺎﻣﻚ ﻋﺜﺮﺓ ﺍﻷﻓﻜﺎﺭ ﺑﻘﻮﻟﻪ " ﻻ ﻳﺴﺘﻄﻴﻊ‬ ‫ﻋﺒﺪ ﺃﻥ ﳜﺪﻡ ﺳﻴﺪﻳﻦ " ﺍﺧﺘﱪ ﺫﺍﺗﻚ ﺇﻥ ﻛﻨﺖ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗـﺴﲑ‬ ‫ﺣﺴﺐ ﺇﺭﺍﺩﺓ ﺳﻴﺪﻙ ﺃﻡ ﻻ ﻓﺈﺫﺍ ﱂ ﺗﺴﺘﻄﻊ ﺍﺛﺒﺖ ﰲ ﺍﻟﻌﺎﱂ ﻭﻫﻜـﺬﺍ‬ ‫ﻓﻜﺮ ﻓﻴﻤﺎ ﻳﻠﻴﻖ ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻗﺒﻞ ﺃﻥ ﺗﻀﻊ ﻋﻠﻴﻚ ﻧﲑﻩ‪.‬‬ ‫ﻛﺜﲑﻭﻥ ﻳﺘﺮﻫﺒﻮﻥ ﻟﻴﺲ ﻟﻜﻲ ﻳﻜﺮﻣﻮﺍ ﺍﳌـﺴﻴﺢ ﺑـﻞ ﻟﻜـﻲ‬ ‫ﻳ‪‬ﻜﺮﻣﻮﺍ ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ ﻭﻟﻜﻲ ﻳﺴﻌﻮﺍ ﻭﺭﺍﺀ ﺭﺍﺣﺔ ﺟـﺴﺪﺍﻧﻴﺔ ﻓـﻼ‬ ‫ﻳﻬﺘﻤﻮﺍ ﲟﻜﺎﺑﺪﺓ ﺍﻟﻀﻴﻘﺎﺕ ﲝﻔﻆ ﻭﺻﺎﻳﺎ ﺍﷲ‪.‬‬

‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻫﻮ ﻛﻤﺎﻝ ﺍﻟﻌﺘـﻖ ﻣـﻦ ﺍﻵﻻﻡ‬ ‫ﻓﻮﺍﺿﺢ ﺃﻥ ﺍﻟﺘﻌﺒﺪ ﻟﻶﻻﻡ ﻫﻮ ﺍﳉﺤﻴﻢ ﻭﺍﻟﻈﻼﻡ ﺍﳋﺎﺭﺝ ﻭﺍﻟـﺪﻭﺩ‪.‬‬ ‫ﻓﻤﻦ ﻫﻨﺎ ﻧﺄﺧﺬ ﻋﺮﺑﻮﻥ ﺍﳌﻠﻜﻮﺕ ﺃﻭ ﺍﳉﺤﻴﻢ‪ .‬ﻓﺈﻧﻚ ﺇﺫﺍ ﺗﻨﺎﻭﻟـﺖ‬ ‫ﺟﺴﺪ ﺍﻟﺮﺏ ﻭﺩﻣﻪ ﻓﺈﻧﻚ ﺗﺄﺧﺬ ﻋﺮﺑﻮﻧﹰﺎ ﺃﻣﺎ ﻫﻨﺎﻙ ﺗﻐﺘﺬﻱ ﺩﺍﺋﻤﹰﺎ ﻣﻦ‬ ‫ﺃﻗﻨﻮﻡ ﺍﳌﺴﻴﺢ ﻭﻫﻜﺬﺍ ﻳﻌﺘﱪ ﺍﻟﻔﺮﺡ ﺍﻟﺬﻱ ﻧﺸﺄ ﻣﻦ ﻋﺪﻡ ﺍﻵﻻﻡ ﻫﻬﻨﺎ‬ ‫ﻣﻨﺎﺳﺒﹰﺎ ﻟﺬﻟﻚ ﺍﻟﻔﺮﺡ ﺍﳌﺰﻣﻊ ﺃﻥ ﳚﻮﺩ ﺑـﻪ ﺍﷲ ﻋﻠـﻰ ﻣـﺴﺘﺤﻘﻴﻪ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻋﺬﺍﺏ ﺍﻟﻜﺂﺑﺔ ﺍﻟﺬﻱ ﻳﻮﻟﺪ ﻣﻦ ﺧﺪﻣﺔ ﺍﻵﻻﻡ ﺍﻟﺮﺩﻳﺌﺔ ﻫﻬﻨﺎ‬ ‫ﻫﻮ ﻣﻨﺎﺳﺐ ﻟﻠﺠﺤﻴﻢ ﺍﳌﺰﻣﻊ ﺃﻥ ﻳﻜﻮﻥ ﻟﻸﺷﺮﺍﺭ‪.‬‬

‫ﺳﺒﻖ ﺭﺑﻨﺎ ﻭﺑﻜﺖ ﲨﻴﻊ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻘﻴﻤﺔ ﻭﺳـﻠﻢ ﻟﻠﺘﻼﻣﻴـﺬ‬ ‫ﻋﻘﻴﺪﺓ ﺣﻘﻴﻘﻴﺔ ﺇﺫ ﱂ ﻳﺴﻤﺢ ﻟﺬﻟﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺸﻔﻖ ﻋﻠﻰ ﺃﻗﺮﺑﺎﺋﻪ‬ ‫ﻭﱂ ﻳﺮﺩ ﺃﻥ ﻳﻐﻴﻈﻬﻢ ﻭﺍﺳﺘﺄﺫﻧﻪ ﺃﻥ ﳝﻀﻲ ﻭﻳﻮﺩﻋﻬﻢ ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺒﻌﻪ‬ ‫ﻗﺎﻝ ﻟﻪ " ﻟﻴﺲ ﺃﺣﺪ ﻳﻀﻊ ﻳﺪﻩ ﻋﻠﻰ ﺍﶈﺮﺍﺙ ﻭﻳﻠﺘﻔـﺖ ﺇﱃ ﺍﻟـﻮﺭﺍﺀ‬ ‫ﻳﺼﻠﺢ ﳌﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ " ) ﻟﻮ ‪ .( ٦٢ :٩‬ﻭﻛﺬﻟﻚ ﺍﻟﺬﻱ ﻃﻠﺐ‬ ‫ﺃﻥ ﻳﻜﺮﻡ ﺃﺑﺎﻩ ﺍﳉﺴﺪﺍﱐ ﻓﺒﻌﺪ ﻣﻮﺗﻪ ﻳﺘﺒﻌﻪ ﻗﺎﻝ ﻟـﻪ " ﺩﻉ ﺍﳌـﻮﺗﻰ‬

‫}‪{٦٤‬‬

‫}‪{٦٥‬‬

‫ﻳﺪﻓﻨﻮﻥ ﻣﻮﺗﺎﻫﻢ " ) ﻟﻮ ‪ .( ٦٠ :٩‬ﻭﻛﺬﻟﻚ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻃﻠﺐ ﺃﻥ‬ ‫ﳚﻤﻊ ﻣﺎ ﹰﻻ ﻗﺎﻝ ﻟﻪ " ﻟﻴﺲ ﻻﺑﻦ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﻨﺪ ﺭﺃﺳﻪ " )ﻟﻮ ‪:٩‬‬ ‫‪ .(٥٨‬ﻭﺫﻟﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﺎﻟﻈﺎﻫﺮ ﻓﻘﻂ ﻃﻠﺐ ﺃﻥ ﻳﺘﺒﻌﻪ ﻗﺎﻝ ﻟـﻪ ﻻ‬ ‫ﺗﺒﺪﺃ ﺑﺒﻨﺎﺀ ﺍﻟﱪﺝ ﻗﺒﻞ ﺃﻥ ﲢﺴﺐ ﻧﻔﻘﺘﻪ ) ﻟﻮ ‪ ،( ٢٨ :١٤‬ﻭﺫﻟـﻚ‬ ‫ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ﻋﺎﺟﺰﹰﺍ ﻭﱂ ﻳﻜﻤﻞ ﺑﻌﺪ ﻧﻈﺎﻓـﺔ ﺃﻓﻜـﺎﺭﻩ‬ ‫ﻭﻧﻘﺎﻭﺓ ﻧﻔﺴﻪ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺎﺗﻞ ﻗﺒﺎﻟﺔ ﺍﻟﻌﺴﺎﻛﺮ ﺍﻟﻐﺮﻳﺒﺔ ﻗﺎﻝ ﻟـﻪ "ﺃﻱ‬ ‫ﻣﻠﻚ ﺇﻥ ﺫﻫﺐ ﳌﻘﺎﺗﻠﺔ ﻣﻠﻚ ﺁﺧﺮ ﰲ ﺣﺮﺏ ﻻ ﳚﻠﺲ ﺃﻭ ﹰﻻ ﻭﻳﺘﺸﺎﻭﺭ‬ ‫ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻼﻗﻲ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺍﻟﺬﻱ ﻳﺄﰐ ﻋﻠﻴﻪ ﺑﻌﺸﺮﻳﻦ ﺃﻟﻔﹰﺎ"‬ ‫) ﻟﻮ ‪.( ٣١ :١٤‬‬ ‫ﺇﻥ ﻫﻢ ﺍﻟﻌﺎﱂ ﻻ ﻳﻼﺋﻢ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺼﻨﻊ ﺟﻬﺎﺩﹰﺍ ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﻓﺈﺫﺍ‬ ‫ﲰﻌﺖ ﻛﻠﻤﺔ ﺍﻟﺘﻠﻤﻴﺬ ﺍﻷﻭﻝ ﺑﻄﺮﺱ " ﻫﻮﺫﺍ ﳓﻦ ﻗﺪ ﺗﺮﻛﻨـﺎ ﻛـﻞ‬ ‫ﺷﻲﺀ ﻭﺗﺒﻌﻨﺎﻙ " ﺗﻈﻬﺮ ﻟﻚ ﺣﻘﻴﻘﺔ ﲡﺮﺩﻫﻢ ﺍﻟﻜﺎﻣـﻞ‪ .‬ﺇﺫ ﺃ‪‬ـﻢ ﱂ‬ ‫ﻳﻘﺘﻨﻮﺍ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻣﻊ ﻳﺴﻮﻉ‪ .‬ﺃﺗﺮﻙ ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﻛﻞ ﺷﻲﺀ ﻭﺍﺣﺘﻤﻞ‬ ‫ﺍﻟﻀﻴﻘﺎﺕ ﻓﻔﻲ ﺍﳊﺎﻝ ﺗﺮﻯ ﺇﺷﺮﺍﻕ ﳎﺪ ﻳﺴﻮﻉ ﰲ ﺩﺍﺧﻠﻚ ﻭﺗﻐﻤﺮﻙ‬ ‫ﻛﻠﻚ ﲟﺤﺒﺘﻪ ﻭﺗﺼﲑ ﺷﺨﺼﹰﺎ ﺁﺧﺮ ﺟﺪﻳﺪﹰﺍ ﻣﻦ ﻋﺘﻴﻖ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻧـﻪ‬ ‫ﻃﺎﳌﺎ ﺗﺘﺤﺮﻙ ﻓﻴﻚ ﺍﳋﻄﻴﺔ ﺃﻭ ﺃﻱ ﻫﻢ ﺟﺴﺪﺍﱐ ﻣﻦ ﺍﻟﻌﺎﱂ ﺑـﺎﻟﻔﻜﺮ‬ ‫ﻭﺑﺎﻟﻌﻤﻞ ﻓﺄﻧﺖ ﻻ ﺯﻟﺖ ﻋﺘﻴﻘﹰﺎ‪ .‬ﻓﺎ‪‬ﺾ ﺑﺘﺠﺪﻳﺪ ﻧﻔﺴﻚ ﺑـﺎﻟﺘﻌﺮﻱ‬ ‫ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺍﻵﻻﻡ‪.‬‬ ‫}‪{٦٦‬‬

‫ﺇﺫﺍ ﺟﺤﺪﺕ ﺍﻟﻌﺎﱂ ﻓﻼ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﻭﻻ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﺑﻌﺪ ﺃﻥ‬ ‫ﺳﺮﺕ ﺧﻄﻮﺍﺕ ﺇﱃ ﺍﻷﻣﺎﻡ‪ .‬ﻟﺘﻜﻦ ﻧﻈﺮﺗﻚ ﻭﺍﺣﺪﺓ ﻣـﺴﺘﻘﻴﻤﺔ ﺇﱃ‬ ‫ﺍﻷﻣﺎﻡ‪ .‬ﻭﻻ ﺗﻜﻦ ﻛﺈﻧﺴﺎﻥ ﳝﺸﻲ ﺇﱃ ﺍﻷﻣﺎﻡ ﰒ ﻳﺮﺟـﻊ ﺛﺎﻧﻴـﺔ ﺇﱃ‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ‪ .‬ﺃﻋﲏ ﺗﺘﺪﺑﺮ ﺣﻴﻨﹰﺎ ﺑﺎﻟﺮﺍﺣﺔ ﻭﺣﻴﻨﹰﺎ ﺑﺎﻟﻀﻴﻘﺔ‪،‬‬ ‫ﺣﻴﻨﹰﺎ ﺑﺎﻟﺼﻮﻡ ﻭﺣﻴﻨﹰﺎ ﺑﻜﺜﺮﺓ ﺍﳌﺂﻛﻞ‪ ،‬ﻭﺣﻴﻨﺎ ﺑﺎﳌﻔﺎﻭﺿﺔ ﻣﻊ ﺍﻟﻨـﺎﺱ‬ ‫ﺑﺎﻟﻜﻼﻡ‪ ،‬ﺣﻴﻨﹰﺎ ﻣﺘﺬﻛﺮﹰﺍ ﻹﳍﻚ ﻭﺣﻴﻨﹰﺎ ﻣﺎﺋﺖ ﺍﻟﻨﻔﺲ ﻣـﻦ ﺫﻛـﺮﻩ‪.‬‬ ‫ﲤﺸﻲ ﰒ ﺗﺮﺟﻊ ﺗﺼﻌﺪ ﰒ ﺗﱰﻝ‪ ،‬ﺗﺘﻠﻄﻒ ﰒ ﺗﻘﺴﻮ‪.‬‬ ‫ﻻ ﺗﺸﻚ ﻟﺌﻼ ﻻ ﺗﱪﺡ ﻣﻦ ﻣﻮﺿﻌﻚ‪ .‬ﺍﻟﺬﻱ ﻳﻠﺘﻔﺖ ﺇﱃ ﺍﻟﻮﺭﺍﺀ‬ ‫ﺣﲔ ﺳﲑﻩ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻓﺈﻥ ﻧﻔﺴﻪ ﺗﺼﲑ ﻋﻤﻮﺩﹰﺍ ﺃﺻﻤﹰﺎ ﻻ ﺣﺲ‬ ‫ﻓﻴﻪ‪.‬‬ ‫ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳﻬﺘﻢ ﺑﺎﻟﻌﺎﱂ ﻳﻐﻠﻆ ﻭﻳﻈﻠﻢ ﻭﻳﻌﻄﻞ ﺍﻟﻌﻘـﻞ ﻋـﻦ‬ ‫ﺍﻟﺘﻔﺮﺱ ﰲ ﺍﷲ ﻓﺈﻥ ﻛﺎﻥ ﻓﻜﺮ ﺍﳉﺴﺪﺍﻧﻴﺎﺕ ﳝﻨﻌﻨﺎ ﻫﻜﺬﺍ ﻣﻦ ﺍﻟﻨﻈﺮ‬ ‫ﰲ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻓﻜﻢ ﺑﺎﻷﺣﺮﻯ ﺍﻗﺘﻨﺎﺅﻫﺎ‪.‬‬ ‫ﺗﺸﺠﻊ ﺃﻳﻬﺎ ﺍﻟﺘﻠﻤﻴﺬ ﻭﺃﺧﺮﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﺑﺎﻟﻔﻌـﻞ ﻻ ﺑﺎﻻﺳـﻢ‪.‬‬ ‫ﺑﺎﳊﺮﻳﺔ ﻭﻟﻴﺲ ﻛﻤﺎ ﻫﻮ ﻗﺎﻧﻮﻥ ﻭﺍﻋﱪ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺨﻮﻑ ﺍﻟﻌﻤﻴﻖ‬ ‫ﺍﳌﻤﻠﻮﺀ ﻣﻦ ﺍﻟﻮﺣﻮﺵ ﺍﻟﺮﺩﻳﺌﺔ ﺍﻟﻜﺎﺳﺮﺓ ﻭﺍﻟﺪﺑﻴﺐ ﺍﻟﻘﺎﺗﻞ‪ .‬ﻭﻣﺎ ﻳﺴﻬﻞ‬ ‫ﻋﻠﻴﻚ ﺍﻟﻌﺒﻮﺭ ﻫﻮ ﺍﳊﺰﻥ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺮﲪﺔ‪.‬‬ ‫ﻟﻘﺪ ﻭﺿﻊ ﻟﻨﺎ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺧﻄﻮﺍﺕ ﳏﺪﻭﺩﺓ ﺑﻮﺻـﺎﻳﺎﻩ‬ ‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻏﺎﻳﺔ ﺍﻟﱪ ﻭﻫﻲ‪ ) :‬ﺃﻭ ﹰﻻ ( ﺃﻥ ﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺸﺮﻭﺭ‬ ‫}‪{٦٧‬‬

‫ﻭﳝﺘﻨﻊ ﻣﻦ ﺧﺪﻣﺔ ﺍﻟﺮﺫﺍﺋﻞ‪ ) .‬ﺛﺎﻧﻴﹰﺎ ( ﺃﻥ ﻳﺼﻨﻊ ﻛﻞ ﻣﺎ ﺗﺄﻣﺮ ﺑـﻪ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ‪ ) .‬ﺛﺎﻟﺜﹰﺎ ( ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﺼﻼﺡ ﺍﻟﺬﻱ ﻫﻮ ﻓـﻮﻕ ﺧـﻮﻑ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ‪ ) .‬ﺭﺍﺑﻌﹰﺎ ( ﺃﻥ ﻳﺒﺪﺃ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﻠﻤﺬﺓ ﻟﻠﻤﺴﻴﺢ ﺑﺎﳋﺮﻭﺝ‬ ‫ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺍﻟﻌﺎﱂ‪ ) .‬ﺧﺎﻣﺴﹰﺎ ( ﺃﻥ ﳛﺘﻤﻞ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟـﻀﻴﻘﺎﺕ‬ ‫ﺍﻟﱵ ‪‬ﺎ ﳝﻮﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ‪ ) .‬ﺳﺎﺩﺳﹰﺎ ( ﺃﻥ ﳛﻤﻞ ﺍﻟـﺼﻠﻴﺐ‬ ‫ﻭﻳﺼﻞ ﺇﱃ ﲤﺎﻡ ﻛﻤﺎﻝ ﺍﳌﺴﻴﺢ‪.‬‬ ‫ﻛﻞ ﺃﱂ ﻳﺮﺑﻂ ﺍﳊﺮﻳﺔ ﲢﺖ ﺳﻠﻄﺎﻧﻪ ﻫﻮ ﺳﻴﺪﻧﺎ ﻭﺍﺿﻄﺮﺍﺭ ﺧﻮﻓﻪ‬ ‫ﻣﻠﻘﻰ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﺍﻵﻻﻡ ﻻ ﺗﺴﺘﻌﺒﺪﻧﺎ ﻏﺼﺒﹰﺎ ﺑﻞ ﺣﺮﻳﺘﻨﺎ ﻫـﻲ ﺍﻟـﱵ‬ ‫ﲣﻀﻊ ﳍﺬﻩ ﺍﻵﻻﻡ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﻳﻮﻟﺪ ﺛﻼﺙ ﻣﺮﺍﺕ ﻣﻦ ﺍﷲ‪ :‬ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺒﻄﻦ ﻟﻠﻌﺎﱂ‪،‬‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﺤﺮﻳﺔ ﻓﻴﻜﻮﻥ ﺍﺑﻨﹰﺎ ﷲ ﻭﻫﺬﻩ ﺍﻟﻮﻻﺩﺓ ﺗﻜﻮﻥ‬ ‫ﺑﺎﳌﻌﻤﻮﺩﻳﺔ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﻫﻲ ﺃﻥ ﻳﻮﻟﺪ ﺍﻹﻧﺴﺎﻥ ﺑﺈﺭﺍﺩﺗﻪ ﻣﻦ ﺍﻟﺘـﺪﺑﲑ‬ ‫ﺍﳉﺴﺪﺍﱐ ﻟﻠﺮﻭﺣﺎﱐ ﻓﻴﻨﺘﻘﻞ ﻣﻦ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺇﱃ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ ﻭﻣـﻦ‬ ‫ﺍﻟﺘﺄﱂ ﺇﱃ ﻋﺪﻡ ﺍﻵﻻﻡ‪ .‬ﻭﻣﻦ ﲨﻴﻊ ﺣﺮﻛـﺎﺕ ﺍﻹﻧـﺴﺎﻥ ﺍﳉﺪﻳـﺪ‬ ‫ﺍﻟﺮﻭﺣﺎﱐ‪ .‬ﻓﻴﻨﻌﻢ ﺑﻨﻘﺎﺀ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻫﻲ ﻋﺪﻡ ﺁﻻﻡ ﺍﻟﻨﻔﺲ ﻭﻣﻨـﻬﺎ‬ ‫ﻳﺪﺧﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ ﺍﻟﺬﻱ ﻳﻮﻟﺪ ﻣﻨﻪ ﺍﳌﻌﺮﻓﺔ ﺍﻟـﱵ‬ ‫ﺗﻨﻈﺮ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻭﺑﺬﺍ ﻳﺘﺪﺭﺝ ﺍﻟﻌﻘﻞ ﻭﻳﺼﻌﺪ ﺣﻴﺚ ﻳﺘﻜﻠﻢ ﻣـﻊ‬ ‫ﺍﷲ‪ .‬ﻟﺬﻟﻚ ﺗﺮﻯ ﺍﻟﺬﻳﻦ ﻳﺸﺘﻬﻮﻥ ﺍﻟﻜﻤﺎﻝ ﻳﺘﺠﺮﺩﻭﻥ ﻣﻦ ﺍﳌﻘﺘﻨﻴـﺎﺕ‬ ‫ﻟﻜﻲ ﻳﺘﻔﺮﻏﻮﺍ ﻟﻔﻼﺣﺔ ﺫﻭﺍ‪‬ﻢ ﻓﻴﻌﺘﻘﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻛﻞ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ‬ ‫}‪{٦٨‬‬

‫ﺣﱴ ﻳﺘﺴﲎ ﳍﻢ ﻗﺘﺎﻝ ﺍﻟﺸﻬﻮﺍﺕ ﻓﻴﺼﲑ ﻋﻤﻠﻬﻢ ﺑﺄﻧﻔﺴﻬﻢ ﻭﻟﻴﺲ ﲟﺎ‬ ‫ﻫﻮ ﺧﺎﺭﺝ ﻋﻨﻬﻢ‪.‬‬ ‫ﺇﺫﺍ ﻣﺎ ﺍﻗﺘﻠﻌﺖ ﺷﻬﻮﺍﺕ ﺍﳉﺴﺪ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻨﻘﻰ ﻣـﻦ ﺁﻻﻡ‬ ‫ﺍﻟﻨﻔﺲ ﻳﺒﺪﺃ ﰲ ﺃﻥ ﻳﺰﺭﻉ ﻟﺬﺍﺗﻪ ﺍﳌﻌﺮﻓﺔ ﺍﳊﻴﺔ ﻓﻴﻌﺒـﺪ ﺍﷲ ﺑـﺎﻟﺮﻭﺡ‬ ‫ﻭﺍﳊﻖ ﻭﺃﻳﻀﹰﺎ ﻳﺮﺗﻔﻊ ﺍﻟﻜﺎﻣﻠﲔ ﻣﻦ ﺍﻟﺮﺗﺒﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻟﻴﻜﻮﻧﻮﺍ ﺷـﺒﻪ‬ ‫ﺍﷲ‪ .‬ﻓﻴﻌﻤﻠﻮﺍ ﺑﺴﻠﻄﺔ ﻭﺣﺮﻳﺔ ﺗﻔﻮﻕ ﺍﻟﺴﻨﻦ ﻭﺍﻟﻮﺻﺎﻳﺎ ﻭﻟﺴﻨﺎ ﻧﺴﺘﻄﻴﻊ‬ ‫ﺃﻥ ﻧﺼﻒ ﺣﺮﻛﺎ‪‬ﻢ ﺍﳊﻴﺔ ﺑﺎﻟﻜﻼﻡ‪ .‬ﻭﻫﻢ ﺃﻳـﻀﹰﺎ ﻻ ﻳﻘـﺪﺭﻭﻥ ﺃﻥ‬ ‫ﻳﻨﻌﺘﻮﺍ ﻋﻤﻠﻬﻢ ﺍﻹﳍﻲ ﻓﺈﱃ ﻫﺬﺍ ﺍﳊﺪ ﻳﻨﺘﻬﻲ ﻃﺮﻳﻖ ﺍﳌـﺴﻴﺢ ﺃﻳﻬـﺎ‬ ‫ﺍﻟﺘﻠﻤﻴﺬ‪ .‬ﻫﺬﺍ ﻫﻮ ﺁﺧﺮ ﺳﲑﺓ ﺍﻟﺘﺪﺑﲑ ﺍﻟﺬﻱ ﺗﺴﻠﻤﻨﺎﻩ ﻣﻦ ﺍﳌـﺴﻴﺢ‪.‬‬ ‫ﺃﺧﺮﺝ ﺍﻵﻥ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﲡﺮﺩ ﻣﻦ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﲜﺴﺪﻙ ﻭﺑﻨﻔـﺴﻚ‬ ‫ﻟﺘﺠﺪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﻟﻜﻼﻡ ﻭﺗﺘﻨﻌﻢ ‪‬ﺎ ﰲ ﻋﺎﱂ ﺍﳊﻖ ﺑﻴـﺴﻮﻉ‬ ‫ﺍﳌﺴﻴﺢ ﺭﺑﻨﺎ ﺍﻟﺬﻱ ﻟﻪ ﺍ‪‬ﺪ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‪.‬‬

‫}‪{٦٩‬‬

‫‪@ @ßb¨a@Šàî½a‬‬ ‫ﺍﻟﺸﺮﺍﻫﺔ‬ ‫ﺇﻥ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﺴﲑ ﻭﺭﺍﺀ ﺍﻟـﺸﻬﻮﺍﺕ ﺭﺫﺍﺋـﻞ ﲰﺠـﺔ‬ ‫ﻭﻣﺮﺫﻭﻟﺔ ﻣﻦ ﻛﻼﻡ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻟﻜﻦ ﺃﱂ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﺃﺭﺩﺃ ﲨﻴﻊ‬ ‫ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﻷﻧﻪ ﳛﻂ ﺑﺎﻟﺒﺸﺮ ﻓﻴﺴﺎﻭﻳﻬﻢ ﺑﺎﳊﻴﻮﺍﻥ ﻷﻧﻪ ﻳﺒﻌﺪ ﻋﻨﻬﻢ‬ ‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﻌﻘﻞ ﺍﻟﻠﺘﺎﻥ ﺗﻠﻴﻘﺎﻥ ﺑﺎﻟﻨﺎﻃﻘﲔ ﻓﻴﻈﻠﻢ ﺿـﻤﲑﻫﻢ ﺑﺜﻘـﻞ‬ ‫ﺍﳌﺂﻛﻞ ﻟﺬﻟﻚ ﻓﻬﻮ ﺑﺎﺏ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻭﻣﺒﻄﻞ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻣﻌﻮﻕ ﺍﻟﱪ‬ ‫ﻛﻠﻪ‪ .‬ﺃﻛﺜﺮ ﲨﻴﻊ ﺍﻵﻻﻡ ﳒﺎﺳﺔ ﻭﻻ ﻳﻌﻄﻲ ﺍﳌﺘﻌﺒﺪ ﻟﻪ ﻫﺪﻭﺀﹰﺍ ﺑﻞ ﻫﻮ‬ ‫ﺩﺍﺋﻢ ﻭﻣﻼﺯﻡ ﻟﻪ ﻭﻳﻘﻮﺩﻩ ﺇﱃ ﺣﻴﺚ ﻳﺮﻳﺪ ﺑﻄﺮﻕ ﻟﻴﺴﺖ ﺻﺎﻓﻴﺔ ﺑـﻞ‬ ‫ﳑﻠﻮﺀﺓ ﻋﺜﺮﺍﺕ ﺛﻘﻴﻠﺔ‪.‬‬ ‫‪@ @òçaŠ’Ûa@‰aŠ™c‬‬ ‫ﺷﺠﺮﺓ ﺍﳌﺂﻛﻞ ﺇﺫﺍ ﻛﺜﺮﺕ ﺗﻈﻠﻢ ﺍﻟﻘﻠﺐ ﻭﺗﻘﺘﻢ ﺍﻟﺬﻫﻦ ﻭﺗﻌﻤـﻲ‬ ‫ﺍﻹﻓﺮﺍﺯ ﻭﺗﺴﺪ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﺗﻮﻟﺪ ﺍﻟﻜﻠﻤﺔ ﻭﲤﺘﺪ ﻣﻨﻔﺮﺷﺔ ﻋﻠﻰ ﻛـﻞ‬ ‫ﺍﳊﻮﺍﺱ ﺍﳌﻌﻘﻮﻟﺔ ﻭﻫﻜﺬﺍ ﻳﻈﻠﻢ ﺍﻹﻧـﺴﺎﻥ ﺍﻟـﺪﺍﺧﻞ ﻷﻥ ﺍﻟﻄﺒﻴﻌـﺔ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﳌﻤﺘﺰﺟﺔ ﻓﻴﻨﺎ ﺗﻄﻠﺐ ﺧﻔﺔ ﻭﺳﺮﻋﺔ ﻭﲟﻘﺪﺍﺭ ﻣﺎ ﻳﺘﻠﻄـﻒ‬ ‫ﺍﳉﺴﺪ ﺑﺎﻟﻨﺴﻚ ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﺸﺮﻛﺔ ﻣﻊ ﺭﻭﺣﺎﻧﻴﺘﻪ ﻭﺣﺴﺒﻤﺎ ﻳﺜﻘـﻞ‬ ‫ﺑﺎﳌﺂﻛﻞ ﻳﻌﺬﺏ ﺍﻟﻨﻔﺲ ﺇﱃ ﺛﻘﻠﻪ ﻭﻳﺮﺑﻂ ﺃﺟﻨﺤﺔ ﺃﻓﻜﺎﺭﻫﺎ‪ .‬ﺃﻣـﺎ ﺇﻥ‬ ‫}‪{٧٠‬‬

‫ﻧﻘﺺ ﺛﻘﻠﻪ ﻓﺈﻧﻪ ﳜﻀﻊ ﻹﺭﺍﺩﺓ ﺍﻟﻨﻔﺲ ﺑﺴﻬﻮﻟﺔ ﻭﲡﺬﺑﻪ ﺍﻟـﻨﻔﺲ ﺇﱃ‬ ‫ﲨﻴﻊ ﻣﺎ ﲣﺘﺎﺭﻩ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺸﺮﻩ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﺮﻍ ﻣﻦ ﺷﺮﻫﻪ ﻛﺎﻟﻐﺼﻦ ﺍﻟﺬﻱ‬ ‫ﺗﺘﻔﺮﻍ ﻣﻨﻪ ﻛﻞ ﺍﻵﻻﻡ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ﻓﻬﻮ ﻣﺒـﺪﺃ ﻃﺮﻳـﻖ ﺍﻟـﻀﺮﺑﺎﺕ‬ ‫ﺍﻟﺸﻤﺎﻟﻴﺔ ﻭﻛﻞ ﺍﻟﺸﺮﻭﺭ ﺗﺘﺒﻌﻬﺎ ﻭﺍﺣﺪﺓ ﻓﻮﺍﺣﺪﺓ ﻓﻬـﻮ ﺃﻭ ﹰﻻ ﻳﻈﻠـﻢ‬ ‫ﺍﻟﻀﻤﲑ ﻣﻦ ﺍﳍﺬﻳﺬ ﻭﺫﻛﺮ ﺍﷲ ﻭﻳﻘﺘﻢ ﺍﻟﺬﻫﻦ ﻣﻦ ﺗﺬﻛﺎﺭ ﺍﳌﺴﻴﺢ ﻭﺇﺫﺍ‬ ‫ﺑﻄﻞ ﺫﻛﺮ ﺍﷲ ﻣﻦ ﺍﻟﻨﻔﺲ ﻓﺈ‪‬ﺎ ﺗﻔﻜﺮ ﰲ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻭﺗﻌﻤﻠـﻬﺎ‪.‬‬ ‫ﻭﻛﻤﺎ ﺃﻥ ﻣﺒﺪﺃ ﻃﺮﻳﻖ ﺍﻟﱪ ﻫﻮ ﺍﻟﺼﻮﻡ ﻭﺍﻟﻨﺴﻚ ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﻣﺒﺪﺃ‬ ‫ﻛﻞ ﺃﻋﻤﺎﻝ ﺍﳋﺰﻱ ﻫﻮ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﻛﻤﺎ ﺃﻥ ﲨﻴﻊ ﻣـﺎ ﻳـﺼﻨﻌﻪ‬ ‫ﺍﻟﺒﺸﺮ ﻳﺒﺪﺃ ﺑﺬﻛﺮ ﻣﺎ ﻳﻔﻌﻠﻪ ﻫﻜﺬﺍ ﺗﺬﻛﺎﺭ ﺍﷲ ﻫﻮ ﺑﺪﺀ ﻛﻞ ﺻـﻼﺡ‬ ‫ﻭﻛﻞ ﻓﻀﻴﻠﺔ ﻳﺼﻨﻌﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻏﲑ ﺫﺍﻛﺮ ﺍﷲ ﻓﻴﻬﺎ ﻓﻠﻴﺴﺖ ﻫـﻲ ﷲ‬ ‫ﺑﻞ ﻟﻠﺸﻲﺀ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﰲ ﻗﻠﺒﻪ ﺃﺛﻨﺎﺀ ﺻﻨﻌﻬﺎ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺫﻛﺮ ﺍﷲ ﻫﻮ ﺑﺪﺀ ﻛﻞ ﺻﻼﺡ ﻓﺸﺮﻩ ﺍﻟﺒﻄﻦ ﻫـﻮ‬ ‫ﺿﺪ ﺫﻛﺮﻩ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺼﻼﺡ ﻳﻘﻮﻡ ﺑﺬﻛﺮ ﺍﷲ ﻛﺬﻟﻚ ﺑﺪﺀ ﻛﻞ ﺷﺮ‬ ‫ﻳﻘﻮﻡ ﺑﺸﺮﻩ ﺍﻟﺒﻄﻦ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻭﻡ ﻫﺬﺍ ﺍﳌﺒﺪﺁﻥ ﺑﻌﻀﻬﻤﺎ ﺍﻟﺒﻌﺾ ﻭﻏﻠﺐ‬ ‫ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ﻓﺴﻴﻐﻠﺐ ﻣﻊ ﺍﳌﻐﻠﻮﺏ ﲨﻴﻊ ﻣﺎ ﻳﺘﺒﻌﻪ ﻭﻛﻞ ﺻـﻼﺡ‬ ‫ﻟﻴﺲ ﻣﺒﻨﻴﹰﺎ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ ﻓﺈﻧﻪ ﻳﻬﺪﻡ ﻭﻳﺴﻘﻂ‪ .‬ﻓﺎﻟﺸﺮﻩ ﻳﻄﺮﺩ ﺫﻛـﺮ‬ ‫ﺍﷲ ﻣﻦ ﺍﻟﻨﻔﺲ ﺃﻭ ﹰﻻ ﻭﺑﺬﻟﻚ ﻳﻬﺪﻡ ﻛﻞ ﺻﻼﺡ‪.‬‬ ‫}‪{٧١‬‬

‫ﳏﺒﺔ ﺍﻟﺒﻄﻦ ﻫﻲ ﺿﺪ ﺍﻟﺼﻮﻡ‪ .‬ﻣﺒﻄﻠﺔ ﺍﻟﺼﻼﺓ ﻗﺬﺍﺭﺓ ﺍﻟﻘﻠـﺐ‬ ‫ﻇﻼﻡ ﺍﻟﻌﻘﻞ ﻣﺼﻮﺭﺓ ﺍﻷﺷﻜﺎﻝ ﺃﻡ ﺍﳋﻴﺎﻻﺕ ﻣﻮﻟﺪﺓ ﺍﻟﺰﻧﺎ ﻣﻨﺠﺴﺔ‬ ‫ﺍﳉﺴﺪ‪ .‬ﺗﺰﱐ ﺑﺎﻷﻓﻜﺎﺭ ﺩﻭﻥ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻧﺸﻴﻄﺔ ﻟﻜﻞ ﺷـﺮ‪ .‬ﻣﺒـﺪﺃ‬ ‫ﻃﺮﻳﻖ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﳋﻄﻴﺔ‪ .‬ﻓﻬﻨﺎﻙ ﻣﻦ ﻳﺄﻛﻞ ﻟﻠﺸﻬﻮﺓ ﻭﻫﻨـﺎﻙ ﻣـﻦ‬ ‫ﻳﺄﻛﻞ ﻻﺣﺘﻴﺎﺝ ﺍﳉﺴﺪ ﻓﺎﻷﺧﲑ ﻟﻴﺲ ﻳﺄﻛﻞ ﳉﺴﺪﻩ ﺑﻞ ﻟﻨﻔﺴﻪ ﻓﺈﻧﻪ‬ ‫ﻳﻐﺬﻱ ﺍﳉﺴﺪ ﻟﻴﻜﻮﻥ ﻣﻌﺪ ﻟﻠﻨﻔﺲ ﻻﺣﺘﻴﺎﺟﻬﺎ ﺇﻟﻴﻪ ﻭﺍﻟﺬﻱ ﻳﺄﻛـﻞ‬ ‫ﻟﻠﺸﻬﻮﺓ ﺇﳕﺎ ﻳﺄﻛﻞ ﳉﺴﺪﻩ ﻷﻥ ﺍﳉﺴﺪ ﻳﻌﺮﻑ ﻣﻦ ﺃﻣﺮﻳﻦ ﳘﺎ ﻧﻈﺮﻩ‬ ‫ﻭﺃﻋﻤﺎﻟﻪ‪ .‬ﺃﻣﺎ ﺍﻟﻨﻔﺲ ﻓﻬﻲ ﺗﻌﺮﻑ ﻣﻦ ﺃﻋﻤﺎﳍﺎ ﻓﻘﻂ‪.‬‬ ‫ﺍﳌﺨﺎﺩﻉ ﻣﻦ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻻ ﻳﺼﻠﺢ ﷲ ﻷﻥ ﺍﷲ ﻳﻄﻠـﺐ ﻣـﻦ‬ ‫ﺍﻟﻨﺎﺱ ﺃﻋﻤﺎ ﹰﻻ ﻭﺿﻴﻘﺎﺕ ﻭﻧﻘﺎﺀ ﻗﻠﺐ‪ .‬ﻓﻠﺘﻀﻊ ﻓﺮﻗﹰﺎ ﺑـﲔ ﺣﻴﺎﺗـﻚ‬ ‫ﻭﺣﻴﺎﺓ ﺍﻟﺒﻬﺎﺋﻢ ﻓﺄﻧﺖ ﺻﻮﺭﺓ ﺍﳋﺎﻟﻖ ﻓﻠﻤﺎﺫﺍ ﺗﺮﺳﻢ ﺫﺍﺗـﻚ ﺑـﺸﻜﻞ‬ ‫ﺍﻟﻮﺣﻮﺵ‪ .‬ﺃﻟﺴﺖ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺘﻄﻮﻳﺐ ﻗﺪ ﺃﻋﻄﻲ ﻟﻠﻨﺴﺎﻙ ﻭﺍﻟﺼﺎﺋﻤﲔ‬ ‫ﻓﺄﺳﺮﻉ ﻟﺘﺆﻫﻞ ﳍﺬﺍ ﺍﻟﺘﻄﻮﻳﺐ ﻭﺍﻫﺮﺏ ﻣﻦ ﺍﻟﻮﻳﻞ ﺍﳌﻌﺪ ﻟﻠﺸﺒﺎﻋﻰ‪.‬‬ ‫ﻛﻞ ﺍﳊﺴﻨﺎﺕ ﻋﺴﺮﺓ ﻋﻠﻰ ﳐﺪﻭﻋﻲ ﺍﻟﺒﻄﻮﻥ ﻷ‪‬ﻢ ﺇﳕﺎ ﺻﺎﺭﻭﺍ‬ ‫ﻋﺒﻴﺪﹰﺍ ﻟﺸﻬﻮﺍ‪‬ﻢ ﻓﺈﻥ ﲢﺮﻛﺖ ﻓﻴﻬﻢ ﺁﻻﻡ ﺭﻏﺒﺔ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟـﺰﱏ ﺃﻭ‬ ‫ﺍﻟﻐﻀﺐ ﺃﻭ ﺍﳊﺴﺪ ﺃﻭ ﺃﻱ ﺃﱂ ﻛﺎﻥ ﻓﺈﻧﻪ ﻻ ﻳﺴﻬﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻐﻠﺒﻮﻩ‬ ‫ﺃﻭ ﻳﻘﻬﺮﻭﻩ ﺑﻞ ﻛﻞ ﺃﱂ ﻳﻐﺼﺒﻬﻢ ﻟﻔﻌﻠﻪ ﻭﺃﻳـﻀﹰﺎ ﻻ ﻳـﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ‬ ‫ﳜﺪﻣﻮﺍ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺷﻴﺌﹰﺎ ‪‬ﻳﺨﺪﻡ ﻣﻌﻪ‪.‬‬ ‫}‪{٧٢‬‬

‫ﺇﻥ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺃﻛﺜﺮ ﺍﻵﻻﻡ ﳐﺎﻟﻔﺔ ﻹﺭﺍﺩﺓ ﺍﷲ ﻷﻥ ‪‬ﺎ ﺗﺪﺧﻞ‬ ‫ﲨﻴﻊ ﺍﻵﻻﻡ ﺍﳌﻘﺎﺗﻠﺔ ﻟﻠﻨﻔﺲ ﻓﻬﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﺇﺫﺍ ﺃﹸﻏﻠﻖ ﺃﻟﺰﻡ ﺑﻘﻴﺔ‬ ‫ﺍﻟﺸﺮﻭﺭ ﺑﺎﳌﻜﻮﺙ ﺧﺎﺭﺟﺎﹰ‪ ،‬ﻭﻫﻜﺬﺍ ﻻ ﺗﺴﺘﻄﻴﻊ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺇﻳﺬﺍﺀ‬ ‫ﻃﺒﻊ ﺍﻟﻨﻔﺲ ﺍﻟﺮﻭﺣﺎﱐ‪ .‬ﻓﺈﺫﺍ ﻓﺘﺤﻨﺎ ﺑﻔﺘﻮﺭﻧﺎ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻔﻲ ﺍﻟﻮﻗﺖ‬ ‫ﺗﺪﺧﻞ ﲨﻴﻊ ﺍﻵﻻﻡ ﺍﻟﱵ ﺃﻭﳍﺎ ﺍﻟﺰﻧﺎ ﰒ ﳏﺒﺔ ﺍﻟﻔﻀﺔ ﺍﻟﱵ ﺗﻠﺪ ﺍﻟﻜﺂﺑـﺔ‬ ‫ﺍﻟﱵ ﺳﺒﺒﻬﺎ ﻋﺪﻡ ﺍﻗﺘﻨﺎﺀ ﺷﻴﺌﹰﺎ ﺃﻭ ﺿﻴﺎﻉ ﺷﻲﺀ ﻣﻦ ﺣﺎﺟﻴﺎﺗﻨﺎ ﻭﺃﻳـﻀﹰﺎ‬ ‫ﻧﻐﻀﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻄﻮﻧﻨﺎ ﻭﻣﻦ ﺍﻗﺘﻨﺎﺀ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺜﲑﺓ ﻳﺘﻤﻠﻜﻨﺎ‬ ‫ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﺬﺏ ﻭﺍﳊﻠﻒ ﻭﺍﻟﺘﺠﺪﻳﻒ ﻋﻠﻰ ﺍﷲ ﻓﺈﻥ‬ ‫ﺍﻟﻨﻔﺲ ﺇﺫﺍ ﺃﺿﺎﻋﺖ ﺗﺬﻛﺎﺭ ﺍﷲ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﺑﻐﲑ ﺧﻮﻑ ﻓﺈ‪‬ﺎ ﺗـﺼﻨﻊ‬ ‫ﻛﻞ ﺷﺮ ﻭﻳﻜﻮﻥ ﺳﺒﺐ ﺫﻟﻚ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﺍﻟﺬﻱ ﻣﻨﻪ ﺗﺘﻮﻗﺪ ﻧﺎﺭ ﺍﻟﺰﻧﺎ‬ ‫ﻼ ﻓﺈﻧﻪ‬ ‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﺑﺘﻮﻗﺪﻫﺎ ﲢﺮﻙ ﺍﻷﻓﻜﺎﺭ ﻓﺈﺫﺍ ﱂ ﻳﺰﻥ ﺍﻹﻧﺴﺎﻥ ﻓﻌ ﹰ‬ ‫ﻳﺰﱐ ﺧﻔﻴﺔ ﻭﰲ ﻛﻞ ﻭﻗﺖ ﻳﻜﻤﻞ ﺍﻟﻔﺴﻖ ﺑﻨﻔﺴﻪ ﻷﻥ ﺛﻘﻞ ﺍﻷﻃﻌﻤﺔ‬ ‫ﺗﻘﻬﺮ ﺍﻷﻋﻀﺎﺀ ﺑﺎﻟﺸﻬﻮﺍﺕ‪ .‬ﻓﺄﲞﺮﺓ ﺍﻷﻃﻌﻤﺔ ﺍﻟﺜﻘﻴﻠﺔ ﺗﻜﻮﻥ ﺣﺠﺎﺑـﹰﺎ‬ ‫ﻟﻠﻌﻘﻞ ﻭﺑﻌﺪ ﺫﻟﻚ ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﺗﻈﻠﻢ ﺍﻟﺬﻫﻦ ﺣﻴﻨﺌﺬ ﺇﺫﺍ ﺃﻇﻠ ‪‬ﻢ ﺍﻟﻌﻘﻞ‬ ‫‪‬ﺬﻩ ﺍﻟﺸﺮﻭﺭ ﻳﺒﻄﻞ ﻋﻨﻪ ﺫﻛﺮ ﺍﷲ ﺣﻴﻨﺌﺬ ﻳﻔﻌﻞ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ‪.‬‬ ‫‘‪@ @†¦a@ñìè‘ë@ëŠÛa@ñìè‬‬ ‫ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺿﺪ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﻓﻼ ﳝﻜﻦ ﺣﻀﻮﺭ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻊ‬ ‫ﺍﻷﺧﺮﻯ ﻓﺸﻬﻮﺓ ﺍﻟﺮﻭﺡ ﻫﻲ ﻣﺪﺧﻞ ﲨﻴﻊ ﺍﻟﻔـﻀﺎﺋﻞ ﻭﺷـﻬﻮﺓ‬ ‫ﺍﳉﺴﺪ ﻫﻲ ﻣﺪﺧﻞ ﳉﻤﻴﻊ ﺍﻟﺸﺮﻭﺭ‪ .‬ﺍﻟﻨﺴﻚ ﳜﻔﻒ ﺍﳉﺴﺪ ﻭﳚﻌﻠﻪ‬ ‫}‪{٧٣‬‬

‫ﻼ ﻋﺴﺮ‬ ‫ﺧﺎﺿﻌﹰﺎ ﻟﻠﻨﻔﺲ ﻟﺘﻔﻌﻞ ﻓﻴﻪ ﻛﻞ ﻣﺸﻴﺌﺎ‪‬ﺎ ﻭﻣﺎ ﺩﺍﻡ ﺍﳉﺴﺪ ﺛﻘﻴ ﹰ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺼﺮﻑ ﻓﻜﻠﻤﺎ ﺍﺭﺗﻔﻌﺖ ﺇﱃ ﻓﻮﻕ ﳚﺬ‪‬ﺎ ﺑﺜﻘﻠـﻪ ﺇﱃ‬ ‫ﺃﺳﻔﻞ ﻷﻥ ﺇﻧﺎﺀ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻔﺲ ﻫﻮ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﺇﺫﺍ ﻏﻠﻆ ﺑﻜﺜﺮﺓ‬ ‫ﺍﻷﻃﻌﻤﺔ ﺃﺑﻄﻞ ﺳﺮﻋﺔ ﺣﺮﻛﺔ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻔﺲ ﻣﺎ ﺩﺍﻣﺖ ﺗﺴﻤﻊ ﺷـﻴﺌﹰﺎ‬ ‫ﻋﺎﳌﻴﹰﺎ ﺑﻮﺍﺳﻄﺔ ﺍﳊﻮﺍﺱ ﺍﳉﺴﺪﺍﻧﻴﺔ‪.‬‬ ‫ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﻨﻔﺲ ﺃﻥ ﺗﺴﻤﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻭﻛﻼﻣﻬﻢ ﺍﳊﻲ ﻓﺈ‪‬ﺎ‬ ‫ﻟﻴﺴﺖ ﳏﺘﺎﺟﺔ ﻟﻠﺤﻮﺍﺱ ﺍﳋﺎﺭﺟﻴﺔ ﺑﻞ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻣﻨـﻬﺎ‬ ‫ﺑﻜﻞ ﺃﺟﺰﺍﺋﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﶈﺒﺔ ﺃﻭ ﺍﻟﺘﻤﻴﻴﺰ ﺃﻭ ﺍﻻﺳﺘﻀﺎﺀﺓ ﺃﻭ ﻏﲑﻫـﺎ‬ ‫ﻣﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺧﻔﻴﻔﺔ ﻏﲑ ﻣﻀﻄﺮﺑﺔ‪.‬‬ ‫ﲣﺘﻠﻂ ﺍﻟﻨﻔﺲ ﺍﻟﻨﲑﺓ ﺑﺎﻷﻋﻀﺎﺀ ﺍﻟﻨﲑﺓ ﻣﺎ ﺩﺍﻣﺖ ﻧﻈﻴﻔـﺔ ﻣـﻦ‬ ‫ﺍﻟﺘﻜﺪﺭ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻏﻠﻈﺖ ﺑﻜﺜﺮﺓ ﺍﻷﻃﻌﻤﺔ ﺻﺎﺭﺕ ﻛﺠﺴﻢ ﻏﻠـﻴﻆ‪.‬‬ ‫ﻭﻋﻮﺽ ﺃﻥ ﺗﺄﺧﺬ ﻣﻨﻬﺎ ﻣﺴﺎﻋﺪﺓ ﺗﺼﲑ ﳍﺎ ﻋﺜﺮﺓ ﻭﺗﻌﻄـﻞ ﺳـﺮﻋﺔ‬ ‫ﻓﻌﻠﻬﺎ‪ .‬ﻓﻬﺬﻩ ﻭﺃﻣﺜﺎﳍﺎ ﻳﻔﻬﻤﻬﺎ ﺍﻟﺬﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺑﻠﻄﻒ ﺇﱃ ﺍﻟﻄﺒـﺎﺋﻊ‬ ‫ﺑﺎﳌﻌﺮﻓﺔ‪.‬‬

‫ﺣﲔ ﺗﻴﻘﻈﺖ ﺍﻟﺸﻬﻮﺓ ﻣﻠﻚ ﺍﳋﺰﻱ ﻋﻠﻴﻬﻤﺎ ﻓﻜﻤﺎ ﺃﻧﻪ ﺑﺄﻛﻞ ﲦـﺮﺓ‬ ‫ﻭﺍﺣﺪﺓ ﻋﺪﻣﺎ ﺍﻻﻏﺘﺬﺍﺀ ﻣﻦ ﺃﲦﺎﺭ ﺍﻟﻔﺮﺩﻭﺱ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﳔﻴﺐ ﳓﻦ‬ ‫ﻣﻦ ﻣﺎﺋﺪﺓ ﺍﳌﻠﻜﻮﺕ ﺑﺎﻻﻣﺘﻼﺀ ﻣﻦ ﻣﺎﺋﺪﺓ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻻ ﻧﻈﻦ ﺃﻥ ﺍﻷﻃﻌﻤﺔ ﺍﻟﻠﺬﻳﺬﺓ ﻓﻘﻂ ﺗﺴﺒﺐ ﺷﺮﻫﹰﺎ ﻟﻜﻦ ﻋﻴـﺴﻮ‬ ‫ﺑﺄﻛﻠﺔ ﻋﺪﺱ ﺣﻘﲑﺓ ﺃﻇﻬﺮ ﺷﺮﻩ‪ .‬ﻓﺒﲔ ﺻﱪﻙ ﺑﺎﻷﻃﻌﻤﺔ ﺍﳊﺎﺿـﺮﺓ‬ ‫ﻭﻟﻮ ﻛﺎﻧﺖ ﻧﺬﺭﹰﺍ ﻳﺴﲑﹰﺍ ﻓﺘﺴﺘﻄﻴﻊ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻠﺬﻳﺬ ﺃﻳـﻀﹰﺎ‪ .‬ﻭﺇﺫﺍ‬ ‫ﺃﻏﻠﻘﺖ ﺑﺎﺏ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺑﻘﻴﺖ ﲨﻴﻊ ﺍﻟﺸﻬﻮﺍﺕ ﺧﺎﺭﺟﹰﺎ ﻓﻠﻨﻤﺖ‬ ‫ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻟﻨﺤﻴﻲ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﻭﻟﻨﺸﻜﺮ ﺍﷲ ﺍﻟـﺬﻱ ﻳﻘﻴﺘﻨـﺎ‬ ‫ﺑﺎﻷﻃﻌﻤﺔ ﺍﳊﻘﲑﺓ ﻟﻴﻈﻬﺮ ﺃﻧﻨﺎ ﺑﻨﲔ ﻭﻟﺴﻨﺎ ﻋﺒﻴﺪﹰﺍ ﺃﺟـﺮﺍﺀ ﺑﺒﻄﻨـﻬﻢ‬ ‫ﻭﻟﻨﻐﻠﺐ ﺍﻟﺸﻬﻮﺓ ﺍﻷﻭﱃ ﺑﺎﻟﺼﱪ ﻟﻜﻲ ﻧﻘﻮﻯ ﻋﻠـﻰ ﻗﻬـﺮ ﺑﻘﻴـﺔ‬ ‫ﺍﻟﺸﻬﻮﺍﺕ‪ " .‬ﺍﻷﻃﻌﻤﺔ ﻟﻠﺠﻮﻑ ﻭﺍﳉﻮﻑ ﻟﻸﻃﻌﻤﺔ ﻭﺍﷲ ﻳﺒﻴﺪ ﻫـﺬﺍ‬ ‫ﻭﺗﻠﻚ "‪.‬‬ ‫ﻭﻟﻜﻦ ﺍﳉﺴﺪ ﻟﻴﺲ ﻟﻠﺰﻧﺎ ﺑﻞ ﻟﻠﺮﺏ ﻭﺍﻟﺮﺏ ﻟﻠﺠﺴﺪ ) ‪١‬ﻛﻮ ‪:٦‬‬ ‫‪ ( ١٣‬ﻭﺍ‪‬ﺪ ﷲ ﺩﺍﺋﻤﹰﺎ ﺃﺑﺪﻳﹰﺎ ﺁﻣﲔ‪.‬‬

‫ﺇﻥ ﺃﻭﻝ ﺃﱂ ﻗﺎﺗﻞ ﺑﻪ ﺍﻟﻌﺪﻭ ﺭﺋﻴﺲ ﺟﻨﺴﻨﺎ ﻫﻮ ﺷﻬﻮﺓ ﺍﻟـﺒﻄﻦ‪.‬‬ ‫ﻭﺑﻌﺪﻩ ﺩﺧﻞ ﺍﻻﳓﻼﻝ ﻭﺑﻌﺪﻩ ﺃﺣﺴﺎ ﺑﺄﱂ ﺍﻟﺰﻧﺎ ﻷﻥ ﻋﻴﻮ‪‬ﻤﺎ ﻓﺘﺤﺖ‬ ‫ﺑﻌﺪ ﺃﻥ ﺃﻛﻼ ﻓﻌﺮﻓﺎ ﺃ‪‬ﻤﺎ ﻋﺮﻳﺎﻧﺎﻥ‪ .‬ﻓﺈﻧﻪ ﻣﻌﻠﻮﻡ ﺃﻥ ﺷﻬﻮﺓ ﺍﻟـﺰﻭﺍﺝ‬ ‫ﺣﲔ ﲢﺮﻛﺖ ﰲ ﺃﻋﻀﺎﺀ ﺍﻟﺘﻨﺎﺳﻞ ﺃﺣﺴﺎ ﻭﺧﺠﻼ ﻣﻦ ﻧﻈﺮ ﺑﻌﻀﻬﻤﺎ‬ ‫ﺑﻌﻀﹰﺎ ﻓﺈﻥ ﺍﻟﺸﻬﻮﺓ ﱂ ﺗﺘﻴﻘﻆ ﺇﻻ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﺜﻤﺮﺓ ﺇﱃ ﺍﻟﺒﻄﻦ‪ .‬ﻭﻣﻦ‬ ‫}‪{٧٤‬‬

‫}‪{٧٥‬‬

‫‪@ @…bÛa@Šàî½a‬‬

‫ﺗﻬﺬﻳﺐ ﻭﻗﻤﻊ ﺍﳉﺴﺪ‬ ‫ﻼ ﺃﺩﺧﻠﻮﺍ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﻀﻴﻖ ﻷﻧﻪ‬ ‫ﻧﺎﺩﻯ ﺭﺑﻨﺎ ﲨﻴﻊ ﺍﻟﺘﻼﻣﻴﺬ ﻗﺎﺋ ﹰ‬ ‫ﺑﺪﻭﻥ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﺪﺧﻞ ﻣﻠﻜﻮﺕ ﺍﷲ ﻓﺈﻧﻪ ﺇﻥ‬ ‫ﱂ ﻳﺒﻄﻞ ﺍﻹﻧﺴﺎﻥ ﺇﺣﺴﺎﺱ ﻣﺬﺍﻗﺔ ﺍﻟﻌﺎﱂ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺬﻭﻕ‬ ‫ﺣﻼﻭﺓ ﺗﺪﺑﲑ ﺍﳌﺴﻴﺢ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﺒﻄﻞ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﺇﻻ‬ ‫ﺑﻘﻮﺓ ﺍﻟﺼﱪ ﻷﻥ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﻣﻦ ﻧﻔﺴﻪ ﻟﺬﺓ ﲨﻴﻊ ﺍﻟﺸﻬﻮﺍﺕ ﻓﺈﻧـﻪ‬ ‫ﻳﻨﺒﺖ ﻣﻮﺿﻌﻬﺎ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻘﻠﻊ ﺍﻟﺸﺮ ﻻ ﻳﺜﺒﺖ ﺍﳋﲑ‪ .‬ﻓﺈﻧﻪ‬ ‫ﻳﻌﻤﻞ ﻓﻴﻨﺎ ﻋﺎﻣﻼﻥ ﻣﻮﺕ ﻭﺣﻴﺎﺓ‪ .‬ﺍﳌﻮﺕ ﻫﻮ ﻟﻺﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﺮﺫﻭﻟﺔ‪ .‬ﻭﺍﳊﻴﺎﺓ ﻫﻲ ﻟﻺﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺍﻟـﺬﻱ ﻫـﻮ‬ ‫ﺍﻟﺘﺪﺍﺑﲑ ﺍﳌﺘﻘﻨﺔ‪.‬‬ ‫‪@ @†¦a@kíˆèm@†öaìÏ‬‬ ‫ﻣﺒﺪﺃ ﺍﻟﻨﺴﻚ ﻋﺴﺮ ﻭﻣﺮ ﻭﻟﻜﻦ ﺁﺧﺮﺗﻪ ﻃﻴﺐ ﻭﺣﻠﻮ ﻷﻧﻪ ﺣﻴﻨﻤﺎ‬ ‫ﻳﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﻳﻌﻤﻞ ﻓﻼﺣﺔ ﺍﻟﱪ ﺑﺬﺍﺗﻪ ﻓﺄﻭﻝ ﻋﻤﻞ ﻳﻌﻤﻠـﻪ ﻫـﻮ ﺃﻥ‬ ‫ﻳﺼﻮﻡ ﻷﻧﻪ ﺑﺪﻭﻥ ﺍﻟﻨﺴﻚ ﲨﻴﻊ ﻓﻀﺎﺋﻞ ﻓﻼﺣﺔ ﺍﻟﺬﺍﺕ ﻣﺮﲣﻴـﺔ‬ ‫ﻓﺎﻟﺼﻼﺓ ﻻ ﺗﻜﻮﻥ ﻧﻘﻴﺔ ﻭﺍﻟﺘﺰﻣﲑ ﻻ ﻳﻜﻮﻥ ﻣﺘﻴﻘﻈـﹰﺎ ﻭﺍﻷﻓﻜـﺎﺭ ﻻ‬ ‫ﺗﻜﻮﻥ ﻣﺘﻨﻘﻴﺔ ﻭﺍﻟﺬﻫﻦ ﻻ ﻳﺼﻔﻮ ﻭﺍﻹﻧﺴﺎﻥ ﺍﳋﻔﻲ ﻻ ﻳﺘﺠﺪﺩ‪ .‬ﺍﻧﺘﺒـﻪ‬ ‫}‪{٧٦‬‬

‫ﻭﻛﻦ ﻧﺎﻇﺮﹰﺍ ﺫﺍﺗﻚ ﺣﻴﻨﻤﺎ ﺗﺒﺪﺃ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﰲ ﻣﻘﺎﺗﻠﺘـﻚ‪ .‬ﺍﲨـﻊ‬ ‫ﻋﺴﺎﻛﺮ ﺃﻓﻜﺎﺭﻙ ﻭﺍﺟﻌﻞ ﺭﺃﺳﻬﻢ ﺍﻟﺬﻫﻦ ﺍﳌﺘﻴﻘﻆ ﻣﻘﺎﺑﻠـﺔ ﺭﺋـﻴﺲ‬ ‫ﺍﻟﻠﺼﻮﺹ ﺍﻟﺬﻱ ﻫﻮ ﺃﱂ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﻓﻬﻲ ﲣﺪﻋﻚ ﰲ ﺍﻟﺒﺪﺀ ﻟﺘﺄﻛﻞ‬ ‫ﻷﺟﻞ ﺍﻻﺣﺘﻴﺎﺝ ﻭﻋﻨﺪ ﺫﻟﻚ ﲡﺬﺑﻚ ﺇﱃ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻓﺘﻌﻘـﻞ ﻭﻣﻴـﺰ‬ ‫ﺇﻓﺮﺍﺯﺍﺕ ﺍﳉﻮﻉ ﻭﺍﻋﺮﻑ ﺟﻮﻋﻚ ﻓﻬﻨﺎﻙ ﺟﻮﻉ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻫﻨـﺎﻙ‬ ‫ﺟﻮﻉ ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﻣﻦ ﺍﳋﻠﻮ ﺍﻟﺰﺍﺋﺪ ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﻣﻦ‬ ‫ﺍﻟﻌﺎﺩﺓ ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﻣﻦ ﺍﻟﺒﻄﺎﻟﺔ ﺣﻴﻨﻤﺎ ﻻ ﻳﻜﻮﻥ ﻟﻠﻌﻘـﻞ ﺷـﺎﻏﻞ‬ ‫ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﺳﺒﺒﻪ ﺣﻨﺠﺮﺓ ﻭﻗﺖ ﺍﻟﻈﻬﺮ‪ .‬ﻭﻫﻨﺎﻙ ﺟـﻮﻉ ﺳـﺒﺒﻪ‬ ‫ﺑﺮﻭﺩﺓ ﺍﳉﺴﻢ ﻳﻄﻠﺐ ﺣﺮﺍﺭﺓ ﺑﺎﻟﻄﻌﺎﻡ ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﺳـﺒﺒﻪ ﺯﻳـﺎﺩﺓ‬ ‫ﺍﻟﺘﻌﺐ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﺃﺳﺒﺎﺏ ﺍﳉﻮﻉ ﻛﻲ ﺗﻔﺮﺯ ﺟﻮﻉ ﺍﺣﺘﻴﺎﺟﻚ ﻟﻜـﻲ ﻻ‬ ‫ﻳﻀﻠﻠﻚ ﺟﻮﻉ ﺍﻟﺸﻬﻮﺓ ﻭﺗﻈﻦ ﺃﻧﻪ ﺟﻮﻉ ﻃﺒﻴﻌﻲ‪ ،‬ﻓﺎﳉﻮﻉ ﺍﻟﻄﺒﻴﻌﻲ‬ ‫ﻟﻴﺲ ﻫﻮ ﻓﺮﻭﻍ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﳌﻌﺪﺓ ﺑﻞ ﻓﺮﻭﻍ ﻗﻮﺓ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﻛـﻞ‬ ‫ﺍﻷﻋﻀﺎﺀ ﻓﺤﻴﻨﻤﺎ ﺗﺘﻌﺮﻯ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﻗﻮﺓ ﺍﻷﻃﻌﻤﺔ ﻓﺈ‪‬ـﺎ ﺗﻠـﺒﺲ‬ ‫ﺿﻌﻔﹰﺎ ﻋﻮﺿﹰﺎ ﻋﻨﻬﺎ ﻓﺘﺴﺄﻝ ﺃﻋﻀﺎﺀﻙ ﺃﻥ ﳜﺪﻣﻮﻧﻚ ﺧﺪﻣﺔ ﻣﺎ ﻓـﻼ‬ ‫ﳚﻴﺒﻮﻙ – ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﻉ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﺇﺫﺍ ﺷﻌﺮﺕ ﺑـﻪ ﺗﻨـﺎﻭﻝ‬ ‫ﻏﺬﺍﺀ ﻳﺮﺩ ﻷﻋﻀﺎﺋﻚ ﻗﻮ‪‬ﺎ ﻭﺍﺣﺬﺭ ﻟﺌﻼ ﺗﺴﺮﻗﻚ ﺍﻟﺸﻬﻮﺓ‪ .‬ﺃﻣـﺎ ﺇﺫﺍ‬ ‫ﻗﺎﺗﻠﻚ ﺍﳉﺴﺪ ﻷﺟﻞ ﺍﺣﺘﻴﺎﺟﻪ ﺃﻭ ﲜﻮﻉ ﺍﻟﺸﻬﻮﺍﺕ ﻓﺄﻏﻠﺐ ﻗﺘﺎﻟﻪ ﰲ‬ ‫ﺍﳊﺎﻝ ﺑﺎﻟﺼﱪ ﻭﺭﺩ ﺿﻤﲑﻙ ﻣﻦ ﺍﳉﻮﻉ ﺇﱃ ﺍﳌﻔﺎﻭﺿﺔ ﻣـﻊ ﺍﷲ ﻭﰲ‬ ‫ﺍﻟﻮﻗﺖ ﺗﻐﻠﺐ ﳉﺎﺟﺔ ﺍﳉﻮﻉ ﻭﻳﻈﻬﺮ ﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﺟﻮﻋﹰﺎ ﻃﺒﻴﻌﻴﹰﺎ‪.‬‬ ‫}‪{٧٧‬‬

‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺸﻬﻮﺓ ﺃﻥ ﺗﺴﺘﻌﺒﺪﻙ ﺑﻞ ﻣﻦ ﻗﻮﺗﻚ ﺗﻘﺎﺗﻠﻚ ﻓﺈﻧـﻪ‬ ‫ﲟﻘﺪﺍﺭ ﺻﺤﺔ ﺍﻟﻨﻔﺲ ﺗﻜﻮﻥ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺮﺳﻞ ﻣﻨﻬﺎ ﺍﻟـﺸﻬﻮﺓ ﻓـﻼ‬ ‫ﺗﻌﻄﻴﻬﺎ ﻗﻮﺗﻚ ﻟﺘﻘﺎﺗﻞ ﻣﻌﻚ ﻓﻤﻨﻚ ﻳﻨﻤﻮ ﺳﺒﺐ ﺷﻬﻮﺗﻚ ﻭﻣﻨـﻚ‬ ‫ﺃﻳﻀﹰﺎ ﺗﺒﻄﻞ‪ .‬ﺇﺭﺍﺩﺗﻚ ﺗﻐﻠﺐ ﺍﻵﻻﻡ ﻭﺍﻟﺸﻬﻮﺍﺕ ﻭﺇﺭﺍﺩﺗـﻚ ﺃﻳـﻀﹰﺎ‬ ‫ﺗﻨﻤﻴﻬﻢ‪.‬‬ ‫ﺇﻥ ﻋﺎﺷﺖ ﻓﻴﻚ ﺍﻟﺸﻬﻮﺓ ﺃﻣﺎﺗﺖ ﺣﻴﺎﺗﻚ ﺑﺎﷲ ﻷﻧﻪ ﻻ ﳝﻜـﻦ‬ ‫ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻌﻴﺶ ﻣﻊ ﺍﷲ ﻭﻣﻊ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻓﺎﻷﻣﻮﺭ ﺍﳉﻴﺪﺓ ﺗﻨﻤﻮ ﻓﻴﻚ‬ ‫ﻣﻦ ﺍﻟﻨﻔﺲ ﲟﻌﻮﻧﺔ ﺍﻟﻨﻌﻤﺔ ﺃﻣﺎ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﺮﺫﻭﻟﺔ ﻓﺘﺴﺒﺐ ﻣﻦ ﺍﳉﺴﺪ‬ ‫ﻭﳛﺮﺽ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﻭ‪.‬‬ ‫ﺇﻥ ﻗﺎﺗﻠﺘﻚ ﺍﻵﻻﻡ ﲨﻴﻌﻬﺎ ﻓﻼ ﺗﻌﻄﻴﻬﺎ ﻃﻠﺒﺘﻬﺎ ﺑﻞ ﺍﺳﺘﺪﻝ ﺑﺬﻟﻚ‬ ‫ﻋﻠﻰ ﺿﻌﻔﻬﺎ ﺍﺟﺘﻬﺪ ﺃﻥ ﲢﺮﺯ ﻋﻠﻰ ﺍﻟﺸﻬﻮﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺗـﺸﺘﺎﻕ‬ ‫ﻟﻠﺤﻴﺎﺓ ﻭﺗﺘﻠﻬﻒ ﻟﻠﺼﻼﺡ ﻓﺈﻧﻚ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﺮﻑ ﻃﻴﺐ ﺍﻟﻐﻠﺒﺔ‬ ‫ﻣﺎ ﺩﻣﺖ ﻣﺘﻨﺠﺴﹰﺎ ﺑﺎﻟﺸﻬﻮﺍﺕ ﺑﻞ ﺑﻌﺪ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻘﺘـﺎﻝ ﻻﺑـﺪ‬ ‫ﻳﻼﻗﻴﻚ ﺍﻟﻔﺮﺡ‪ .‬ﻓﺈﻧﻪ ﻣﻦ ﺍﳋﺰﻱ ﺣﻘﹰﺎ ﳌﻦ ‪‬ﺩﻋﻰ ﻟﻠﺴﻤﺎﺀ ﺃﻥ ﺗﻐﻠﺒـﻪ‬ ‫ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ‪.‬‬ ‫ﺇﻧﻚ ﺑﺎﳌﻌﻤﻮﺩﻳﺔ ﻗﺪ ﺭﺳﻢ ﻟﻚ ﺃﻥ ﺗﻘﺎﺗﻞ ﻭﺗﻐﻠﺐ ﲨﻴﻊ ﺍﻷﺭﺍﺧﻨﺔ‬ ‫ﻭﺍﻟﺴﻼﻃﲔ ﻭﺍﻟﻘﻮﺍﺕ ﺍﳌﻀﺎﺩﺓ ﻓﻜﻴﻒ ﲡﻌﻞ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺗﻐﻠﺒﻚ‪.‬‬ ‫ﺇﺫﺍ ﺍﻗﺘﺮﻧﺖ ﺍﻟﺸﻬﻮﺓ ﻣﻊ ﺍﳉﻮﻉ ﻭﻗﺎﺗﻼﻙ ﻣﻌﹰﺎ ﻓﺎﻗﺮﻥ ﻓﻜﺮﻙ ﻣﻊ‬ ‫ﺍﻟﻨﻌﻤﺔ ﻭﻗﻢ ﻟﻠﺼﻼﺓ ﻭﻻ ﲡﻌﻞ ﻓﻜﺮﻙ ﻳﻌﻮﺩ ﻟﻠﺘﻔﻜﺮ ﻓﻴﻬﻤﺎ‪ .‬ﻓﺒﻌـﺪ‬ ‫}‪{٧٨‬‬

‫ﻏﻠﺒﺘﻚ ﳍﻤﺎ ﺗﻨﻔﺘﺢ ﺃﻣﺎﻣﻚ ﺑﺎﺏ ﻏﻠﺒﺔ ﻛﻞ ﺍﻵﻻﻡ ﻓﻴﺄﺗﻴﻚ ﺑﻨـﺼﻒ‬ ‫ﻗﻮ‪‬ﻤﺎ ﻷﻥ ﻳﺪ ﺍﳌﺴﻴﺢ ﻣﻌﻚ ﻻ ﲣﻒ ﺟﺎﻫﺪ ﻭﺍﻏﻠﺐ‪.‬‬ ‫ﻻ ﲢﺴﺐ ﺃﻧﻚ ﻏﻠﺒﺖ ﺇﺫﺍ ﻗﻬﺮﺕ ﺷﻬﻮﺓ ﺍﻷﻃﻌﻤﺔ ﺍﻟﻠﺬﻳﺬﺓ ﻓﻘﻂ‬ ‫ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻚ ﺃﻥ ﺗﻘﺎﺗﻞ ﺿﺪ ﺍﳊﻘﲑﺓ ﺃﻳﻀﹰﺎ‪ .‬ﻭﺑﺎﺧﺘﺼﺎﺭ ﻛﻞ ﺷﻲﺀ‬ ‫ﻳﻮﺿﻊ ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ ﻭﺗﺮﻯ ﺃﻥ ﻋﻴﻨﻴﻚ ﺗﺸﺘﻬﻴﻪ ﻻ ﺗﺄﻛﻠﻪ ﻓﺈﺫﺍ ﻋﻮﺩﺕ‬ ‫ﺑﻄﻨﻚ ﻫﺬﺍ ﻓﺈ‪‬ﺎ ﻻ ﺗﻄﻠﺐ ﻣﻨﻚ ﺇﻻ ﺍﺣﺘﻴﺎﺟﹰﺎ ﻓﻘﻂ‪.‬‬ ‫‪@ @âbÈİÛa@¿@ü@ñìè’Ûa@¿@dݨa‬‬ ‫ﺍﻏﻠﺐ ﺷﻬﻮﺓ ﺍﻟﺒﻘﻞ ﻟﻜﻲ ﺗﻐﻠﺐ ‪‬ﺎ ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﻓﺎﻷﻭﻓﻖ ﻟﻚ ﺃﻥ‬ ‫ﺗﺄﻛﻞ ﺍﻟﻠﺤﻢ ﺑﻼ ﺷﻬﻮﺓ ﻣﻦ ﺃﻥ ﺗﺄﻛﻞ ﻋﺪﺳﹰﺎ ﺑﺸﻬﻮﺓ‪ .‬ﻻ ﳚـﺬﺑﻚ‬ ‫ﺍﻟﻄﻌﺎﻡ ﺍﳊﻘﲑ ﻟﺌﻼ ﺗﻘﻬﺮﻙ ﺷﻬﻮﺓ ﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ ﻓﺈﻧﻨﺎ ﻻ ﻧﻼﻡ ﻋﻠﻰ‬ ‫ﺍﻷﻃﻌﻤﺔ ﻭﻟﻜﻦ ﺇﺫﺍ ﺃﻛﻞ ﺍﻹﻧﺴﺎﻥ ﺑﺸﻬﻮﺓ ﻓﺴﻮﺍﺀ ﺃﻛﻞ ﳊﻤـﹰﺎ ﺃﻭ‬ ‫ﻼ ﻓﻬﻮ ﻳﻼﻡ ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﻫﻲ ﺍﻟﱵ ﺃﻛﻠﺖ ﻛﻠﻴﻬﻤﺎ‪.‬‬ ‫ﺑﻘ ﹰ‬ ‫ﺇﻥ ﺣﻮﺍﺀ ﺣﻴﻨﻤﺎ ﺃﻛﻠﺖ ﻣﻦ ﲦﺮﺓ ﺍﻟﺸﺠﺮﺓ ﱂ ﺗـﺄﺕ ﺑـﺎﳌﻮﺕ‬ ‫ﻧﺘﻴﺠﺔ ﻟﻠﺜﻤﺮﺓ ﺫﺍ‪‬ﺎ ﻭﻟﻜﻦ ﺷﻬﻮﺓ ﺍﻟﺜﻤﺮﺓ ﻫﻲ ﺍﻟﱵ ﻭﻟـﺪﺕ ﺍﳌـﻮﺕ‬ ‫ﻓﺄﺻﻞ ﺍﳌﻮﺕ ﻫﻮ ﺍﻟﺸﻬﻮﺓ ﻭﺃﺻﻞ ﺍﻟﺸﻬﻮﺓ ﻫﻮ ﺍﻟﺰﻭﺍﺝ ﻟﺬﻟﻚ ﻛـﻞ‬ ‫ﻣﻦ ﻳﻮﻟﺪ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﻻﺑﺪ ﻳﺘﺤﺮﻙ ﺑﺎﻟﺸﻬﻮﺓ ﻭﳜﻀﻊ ﻟﻠﻤﻮﺕ ﻣـﺎ‬ ‫ﺧﻼ ﻭﺍﺣﺪ ﱂ ﻳﻮﻟﺪ ﻣﻦ ﺯﻭﺍﺝ ﳍﺬﺍ ﻛﺎﻥ ﻣﻌﺘﻮﻗﹰﺎ ﻣﻦ ﺣﺮﻛﺔ ﺍﻟﺸﻬﻮﺓ‬ ‫ﻛﻤﺎ ﺃﻧﻪ ﻣﻜﺘﻮﺏ ﺃﻧﻪ ﱂ ﻳﺮ ﻓﺴﺎﺩﹰﺍ ﻭﻟﺬﻟﻚ ﻇﻬـﺮ ﻓـﻮﻕ ﺍﳌـﻮﺕ‬ ‫ﺍﻟﻄﺒﻴﻌﻲ ﻭﺃﻧﻪ ﺑﺈﺭﺍﺩﺗﻪ ﻗﺒﻞ ﻋﻠﻴﻪ ﺍﳌﻮﺕ‪.‬‬ ‫}‪{٧٩‬‬

‫ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻔﺮﺯﻭﻥ ﺍﻷﻃﻌﻤﺔ ﻓﻤﻨﻬﺎ ﺍﻟﻨﺠﺲ ﻭﺍﻟﻄﺎﻫﺮ ﺃﻣﺎ ﺃﻧـﺖ‬ ‫ﻓﻄﻬﺮ ﻛﻞ ﺷﻲﺀ ﻟﻜﻲ ﺗﻐﻠﺐ ﺍﻟﻜﻞ ﲝﺐ ﺍﷲ‪.‬‬ ‫ﻛﻞ ﺷﻲﺀ ﺗﺸﺘﻬﻴﻪ ﻳﻜﻮﻥ ﻋﻨﺪﻙ ﳒﺴﹰﺎ ﻭﺍﻟﺬﻱ ﺗﺄﻛﻠﻪ ﺑﻼ ﺷﻬﻮﺓ‬ ‫ﻻ ﺗﻼﻡ ﻋﻠﻴﻪ ﻷﻥ ﺍﻷﺑﺮﺍﺭ ﺃﻛﻠﻮﺍ ﲨﻴﻊ ﺍﻷﻃﻌﻤﺔ ﻭﱂ ﻳﻀﺮﻭﺍ ﺑـﺸﻲﺀ‬ ‫ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻓﻮﻕ ﺍﻟﺸﻬﻮﺓ ﻭﻻ ﻳﺄﻛﻠﻮﻥ ﺑﺸﻬﻮﺓ ﻛﺎﻟﻌﺒﻴﺪ ﺑﻞ ﻛﺄﺣﺮﺍﺭ‬ ‫ﻭﺃﻣﺎ ﺃﻧﺖ ﺍﻵﻥ ﻓﻤﺎ ﺑﻠﻐﺖ ﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ ﻟﺬﻟﻚ ﻳﻨﺒﻐـﻲ ﻟـﻚ ﺃﻥ‬ ‫ﺗﺘﻨﺴﻚ ﻭﺗﺄﻛﻞ ﲟﻘﺪﺍﺭ ﻭﺗﺸﺮﺏ ﲟﻴﺰﺍﻥ ﻟﺘﻜﻮﻥ ﻧﻘﻴﹰﺎ‪ .‬ﺃﻛﺜـﺮ ﻣـﻦ‬ ‫ﺻﻴﺎﻣﻚ ﲟﺪﺍﻭﻣﺔ ﻟﺘﺆﻫﻞ ﻟﻄﻬﺎﺭﺓ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻤﻞ ﺑﺘﺪﺑﲑ ﺳﲑﺓ ﺍﳌﺴﻴﺢ ﻓﻠﻴﺠﺎﻫـﺪ ﺃﻭ ﹰﻻ‬ ‫ﻗﺒﺎﻟﺔ ﻫﺬﺍ ﺍﻷﱂ ﻛﻲ ﳜﺰﻕ ﺍﳊﺎﺟﺰ ﺍﻟﻘﺎﺋﻢ ﰲ ﻭﺟﻪ ﺍﻟﺬﻫﻦ ﳛﺠﺒﻪ ﻋﻦ‬ ‫ﻼ ﺃﻋﻤـﺎ ﹰﻻ‬ ‫ﻧﻈﺮﺓ ﺍﷲ ﻭﻳﻐﻠﻈﻪ ﻷﻧﻪ ﺣﱴ ﺇﻥ ﻛﺎﻥ ﺍﻹﻧـﺴﺎﻥ ﺣـﺎﻣ ﹰ‬ ‫ﻭﺿﻴﻘﺎﺕ ﻛﺜﲑﺓ ﻭﻣﺎ ﺧﺰﻕ ﻫﺬﺍ ﺍﳊﺎﺟﺰ ﻭﻛﺎﻥ ﻗﻠﺒﻪ ﻏﻠﻴﻈـﹰﺎ ﻓـﻼ‬ ‫ﻳﻈﻬﺮ ﻟﻪ ﺍﻟﻨﻮﺭ ﺍﻟﺴﻤﺎﺋﻲ ﻭﻻ ﳛﺲ ﺑﺴﲑﺓ ﺍﳌﺴﻴﺢ‪.‬‬ ‫ﻭﺇﺫﺍ ﻧﻘﺾ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻫﺬﺍ ﺍﳊﺎﺟﺰ ﻓﺈﻧﻪ ﳛﺲ ﺑﺘﺠﺪﻳﺪ ﻧﻔﺴﻪ‬ ‫ﻭﻳﻌﺮﻑ ﺑﻌﻘﻠﻪ ﺃﻧﻪ ﻗﺪ ﺻﺎﺭ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻋﻤﺎ ﻛﺎﻥ ﺃﻭ ﹰﻻ ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ‬ ‫ﺃﻥ ﻳﻨﻈﺮ ﻭﳛﺲ ﻭﻳﻘﺒﻞ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻏﻠﺒﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻳﺆﻫﻞ ﻟﻠﻨﻈﺮﺓ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‪.‬‬ ‫ﻓﺎﺣﺬﺭ ﻣﻦ ﺍﻣﺘﻼﺀ ﺍﻟﺒﻄﻦ ﻷﻥ ﺍﻟﺒﻄﻦ ﺍﳌﻤﺘﻠﺌﺔ ﺑﺎﻷﻃﻌﻤﺔ ﻻ ﳝﻜﻦ ﺃﻥ‬ ‫ﻼ ﺩﻗﻴﻘﹰﺎ ﻓﺎﻗﻨﻊ ‪‬ﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬ ‫ﺗﻠﺪ ﻋﻘ ﹰ‬ ‫}‪{٨٠‬‬

‫ﺇﺫﺍ ﺗﻐﺬﻯ ﺍﳉﺴﺪ ﻓﺈﻧﻪ ﺑﻘﺪﺭ ﻏﺬﺍﺋﻪ ﺗﻀﻌﻒ ﺍﻟﻨﻔﺲ‪ .‬ﻭﺇﺫﺍ ﺯﺍﺩﺕ‬ ‫ﻗﻮﺓ ﺍﻟﻐﺬﺍﺀ ﺯﺍﺩﺕ ﻗﻮﺓ ﺍﳉﺴﺪ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ‪‬ﻠﻚ ﻧﻮﺭ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ‬ ‫ﺍﻟﻨﻔﺲ ﺑﻞ ﻭ‪‬ﺪﻡ ﺃﻋﻀﺎﺀﻫﺎ ﺍﻟﱵ ﻫﻲ ﺃﻓﻜﺎﺭﻫﺎ ﻭﺗـﻀﻴﻊ ﻣﻌﺮﻓﺘـﻬﺎ‬ ‫ﻓﺎﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﳚﺪ ﻧﻔﺴﻪ ﻓﻠﻴﺴﻠﻢ ﺟﺴﺪﻩ ﻟﻠـﻀﻴﻘﺎﺕ ﻭﺣﻴﻨﺌـﺬ‬ ‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﺑﺢ ﻧﻔﺴﻪ ‪‬ﻼﻙ ﺟﺴﺪﻩ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﳉﺴﺪﺍﱐ ﻳﻀﻌﻒ‬ ‫ﺑﻘﻮﺓ ﺇﻧﺴﺎﻥ ﺍﻟﺮﻭﺡ‪.‬‬ ‫ﺇﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﺄﺧﺬﻭﺍ ﻏﻠﺒﺔ ﻋﻠﻰ ﺍﻷﻭﺟﺎﻉ ﻓﺈ‪‬ﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ‬ ‫ﺃﻥ ﻳﻜﻠﻤﻮﺍ ﻃﺮﻳﻖ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺑﻞ ﻳﻌﺮﺿﻮﻥ ﻧﻔﻮﺳﻬﻢ ﻟﻠﻤﻮﺕ ﻓﺄﻋﻤﻞ‬ ‫ﻋﻠﻰ ﺃﻥ ﲤﺰﺝ ﻗﻮﺓ ﺟﺴﺪﻙ ﺑﻘﻮﺓ ﻧﻔﺴﻚ ﻭﺣﻴﺎﺗﻪ ﲝﻴﺎ‪‬ﺎ ﻟـﺘﺤﻔﻆ‬ ‫ﺣﻴﺎﺗﻪ ﺍﳌﺎﺋﺘﺔ ﲝﻴﺎ‪‬ﺎ ﺍﻟﻐﲑ ﻣﺎﺋﺘﺔ‪ .‬ﻓﺈﻥ ﱂ ﻳﻮﻟﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳉﺴﺪﺍﻧﻴﺔ‬ ‫ﻟﻠﺮﻭﺣﺎﻧﻴﺔ ﻓﺈﻥ ﻧﻔﺴﻪ ﻟﻦ ﺗﺆﻫﻞ ﻟﻨﻮﺭ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﻭﻻ ﻳﻜﻤﻞ ﻫﺬﺍ‬ ‫ﺍﳌﻴﻼﺩ ﺇﻻ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﺃﻧﻪ ﺑﺎﳊﻘﻴﻘﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﺬﻱ ﻳﺴﻠﻚ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﻠﺤﻤﻴﺔ ﺃﻥ ﻳﺮﺙ ﻣﻌﺮﻓﺔ ﺍﳌـﺴﻴﺢ ﺍﻟـﱵ‬ ‫ﻳﺪﻋﻮﻫﺎ ﻣﻠﻜﻮﺕ ﺍﷲ ﺑﺄﻣﺜﺎﻟﻪ‪ .‬ﻷﻥ ﺍﳌﻠﻜﻮﺕ ﺑﺎﳊﻘﻴﻘﺔ ﻫﻮ ﺍﳌﻌﺮﻓـﺔ‬ ‫ﺍﻟﱴ ﻻ ﺗﻀﻞ ﻓﻴﻨﻈﺮ ﻛﻞ ﺷﻲﺀ ﰲ ﻣﻮﺿﻌﻪ ﺍﻟﻄﺒﻴﻌﻲ ﻛﻤﺎ ﻫﻮ ﻭﺍﻟﺬﻱ‬ ‫ﻫﻮ ﻓﻮﻕ ﺍﻟﻄﺒﻴﻌﺔ ﺃﻳﻀﹰﺎ ﻛﻤﺎ ﻫﻮ‪.‬‬ ‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺘﺤﻤﻠﻮﻥ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﺑﺎﳉـﺴﺪ ﻳﺮﺛـﻮﻥ‬ ‫ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﺬﻳﻦ ﻳﻘﺘﻨﻮﻥ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻣﻊ ﻫﺬﻩ ﺍﻟـﻀﻴﻘﺎﺕ‬ ‫ﻓﺈ‪‬ﻢ ﳚﺪﻭﻥ ﺍﳌﻠﻜﻮﺕ ﻓﻴﻬﻢ‪ .‬ﺿﻴﻖ ﻋﻠﻰ ﻧﻔﺴﻚ ﻟﺘﺨﺮﺝ ﺇﱃ ﺍﻟﺮﺍﺣﺔ‬ ‫ﻓﺪﻋﻮﺗﻚ ﺍﻟﱵ ﺩﻋﻴﺖ ﺇﻟﻴﻬﺎ ﺗﻨﺎﺩﻱ ﻟﻚ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﻗﻤﻊ‬ ‫}‪{٨١‬‬

‫ﺍﳉﺴﺪ ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﻼﻗﻴﻚ ﺍﻟﺮﺍﺣﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﺗﻌـﺎﺏ ﺃﻻ‬ ‫ﻭﻫﻲ ﺍﻟﺘﻨﻌﻢ ﻭﺍﻟﻔﺮﺡ ﻭﺍﻟﺜﻘﺔ ﻭﻣﻦ ﻗﺒﻞ ﺍﳌﻠﻜﻮﺕ ﺗﺮﺙ ﺍﳌﻠﻜﻮﺕ‪.‬‬ ‫ﻳﻨﺒﻐﻲ ﻟﻠﻤﺠﺎﻫﺪ ﺃﻥ ﻳﻀﻊ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻪ ﺟﻬﺎﺩ ﺳﻴﺪﻧﺎ ﻓﺈﻧﻪ ﺃﻭ ﹰﻻ‬ ‫ﻏﻠﺐ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﻓﺄﻣﻜﻨﻪ ﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﳏﺒﺔ ﺍﻟﻔﻀﺔ ﻭﺍﻻﻓﺘﺨـﺎﺭ‬ ‫ﺍﻟﺒﺎﻃﻞ ﺍﻟﻌﺎﳌﻲ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﻏﻠﺐ ﺍ‪‬ﺎﻫﺪ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻓﺈﻧﻪ ﻳﻘﻮﻯ ﻋﻠﻰ‬ ‫ﻏﻠﺒﺔ ﻣﺎ ﻳﺄﰐ ﺑﻌﺪﻫﺎ ﻭﻳﻨﻤﻮ ﰲ ﺣﺮﻳﺔ ﺍﳌﺴﻴﺢ ﻭﳜﺘﻠﻂ ﻣﻊ ﻛﻞ ﺃﺣـﺪ‬ ‫ﺑﻘﻮﺓ‪ .‬ﻭﻻ ﻳﻔﺮﺯ ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﻷﻧﺜﻰ ﻷﻧﻪ ﻗﺪ ﺗﻌﺮﻯ ﻣﻦ ﻓﻜـﺮ ﺍﻵﻻﻡ‬ ‫ﺍﻟﺬﻱ ﳝﻴﺰ ﺍﻻﺧﺘﻼﻑ ﻓﺈﻧﻪ ﻻ ﳝﻴﺰ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻪ ﺍﳌﺮﺃﺓ ﻣﻦ ﻭﺟـﻪ‬ ‫ﺍﻟﺮﺟﻞ ﺇﻥ ﱂ ﻳﻨﺨﺲ ﺍﻷﱂ ﺿﻤﲑﻩ‪.‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﻘﺪﻳـﺴﲔ ﻗـﺪ ﺗـﺪﺑﺮﻭﺍ‬ ‫ﺑﺎﻟﻨﺴﻚ ﰲ ﺃﻳﺎﻡ ﻛﻤﺎﳍﻢ ﻛﺨﺎﺋﻔﲔ ﻓﻜﻢ ﺑﺎﻷﻭﱃ ﺃﻧـﺖ ﺍﻟـﺬﻱ ﱂ‬ ‫ﺗﺆﻫﻞ ﺑﻌﺪ ﻟﻨﻈﺮﺓ ﺍﳌﺴﻴﺢ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺇﺫﺍ ﲝﺜﺖ ﻛﺘـﺐ ﺍﻷﻧﺒﻴـﺎﺀ‬ ‫ﻟﻮﺟﺪﺕ ﺃ‪‬ﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﺘﺄﻫﻠﲔ ﻟﻨﻈـﺮ ﺍﷲ ﺃﻭ ﺍﳌﻼﺋﻜـﺔ ﺇﻻ ﺇﺫﺍ‬ ‫ﺗﺪﺑﺮﻭﺍ ﺑﺄﺻﻮﺍﻡ ﻛﺜﲑﺓ ﻓﻠﺬﻟﻚ ﻳﻌﺘﱪ ﺍﻟﺼﻮﻡ ﻃﺮﻳﻖ ﺍﳌﻠﻜﻮﺕ ﺍﻟﻌـﺎﱄ‬ ‫ﺍﻟﻠﻄﻴﻒ ﺍﻟﻀﻴﻖ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﳊﻴﺎﺓ‪ .‬ﻓﻠﻨﺴﺮ ﺍﻵﻥ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟـﺬﻱ‬ ‫ﺭﲰﻪ ﺍﷲ ﻟﻨﺎ ﻏﲑ ﻣﺸﻔﻘﲔ ﻋﻠﻰ ﻓﺴﺎﺩ ﺃﺟﺴﺎﺩﻧﺎ ﻟﻴﺘﺠـﺪﺩ ﺇﻧـﺴﺎﻧﻨﺎ‬ ‫ﺍﻟﺪﺍﺧﻞ ﻳﻮﻣﹰﺎ ﺑﻌﺪ ﻳﻮﻡ ﻭﻟﻨﺪﺧﻞ ﺃﻧﻔﺴﻨﺎ ﰲ ﻛﻮﺭ ﺍﻟﻀﻴﻘﺎﺕ ﻟﻨـﺼﻞ‬ ‫ﺇﱃ ﺍﳌﻠﻜﻮﺕ ﺫﻫﺒﹰﺎ ﺧﺎﻟﺼﹰﺎ ﻻ ﻋﻴﺐ ﻓﻴﻪ ﻭﻟﻨﺬﻛﺮ ﰲ ﻛـﻞ ﻭﻗـﺖ‬ ‫ﻛﻠﻤﺔ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ ﺑﻀﻴﻘﺎﺕ ﻛﺜﲑﺓ ﻧﺪﺧﻞ ﻣﻠﻜﻮﺕ ﺍﷲ ﻓﺈﻥ ﺗﺄﳌﻨـﺎ‬ ‫ﻣﻊ ﺍﳌﺴﻴﺢ ﻓﺈﻧﻨﺎ ﻧﺘﻤﺠﺪ ﺃﻳﻀﹰﺎ ﻣﻌﻪ ﻭﺇﻥ ﺻﱪﻧﺎ ﻣﻌﻪ ﻓﺈﻧﻨﺎ ﳕﻠﻚ ﺃﻳﻀﹰﺎ‬ ‫ﻣﻌﻪ ﻟﻪ ﺍ‪‬ﺪ ﺇﱃ ﺁﺧﺮ ﺍﻟﺪﻫﻮﺭ ﺁﻣﲔ‪.‬‬ ‫}‪{٨٢‬‬

‫‪@ @ÉibÛa@Šàî½a‬‬

‫ﺃﱂ ﺍﻟﺰﻧﺎ‬

‫ﺇﻥ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﹰﺍ ﺑﺎﷲ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻭ ﹰﻻ ﺃﻥ ﻳﻌﺘﻖ‬ ‫ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ ﻣﻨﻬﺎ ﻳﻘﻮﻯ ﻭﻳﻠﺘﻬﺐ ﺃﱂ ﺍﻟﺰﻧﺎ ﺑﺄﻋـﻀﺎﺋﻨﺎ‬ ‫ﻭﻟﻴﺤﺮﺹ ﻋﻠﻰ ﺃﻥ ﻳﻬﺮﺏ ﻣﻦ ﺍﳌﻔﺎﻭﺿﺎﺕ ﺍﳌﻨﺤﻠﺔ ﻭﻣـﻦ ﺍﻟﻜـﻼﻡ‬ ‫ﺍﻟﺒﺸﺮﻱ ﻭﻣﻦ ﺫﻛﺮ ﺍﻟﻮﺟﻮﻩ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﺗﺼﻮﺭ ﺩﺍﺧـﻞ ﺍﻟـﻨﻔﺲ‪.‬‬ ‫ﻭﻟﻴﺴﺪ ﺃﺫﻧﻴﻪ ﻋﻦ ﲰﺎﻉ ﻗﺼﺺ ﺃﻣـﻮﺭ ﺍﻟﺰﻧـﺎ‪ .‬ﻷﻥ ﺍﳌﻔﺎﻭﺿـﺎﺕ‬ ‫ﺍﻟﻨﺠﺴﺔ ﺗﺜﲑ ﻧﺎﺭ ﺍﻟﺸﻬﻮﺓ ﺍﻟﱵ ﺳﺒﺒﺘﻬﺎ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ‪.‬‬ ‫ﺇﺫﺍ ﺟﺎﻫﺪ ﺍﻟﺮﻫﺒﺎﻥ ﻭﻏﻠﺒﻮﺍ ﺃﱂ ﺍﻟﺰﻧﺎ ﻛﺎﻥ ﺫﻟﻚ ﳍﻢ ﺳﺒﺐ ﺇﻛﻠﻴﻞ‬ ‫ﻷﻥ ﻫﺬﺍ ﺍﻷﱂ ﻫﻮ ﺩﺍﺋﻤﹰﺎ ﻻﺧﺘﺒﺎﺭﻫﻢ‪ .‬ﻓﺈﺫﺍ ﺍﺷﺘﻌﻠﺖ ﰲ ﺃﻋـﻀﺎﺋﻬﻢ‬ ‫ﻧﺎﺭ ﻳﺴﻮﻉ ﺍﳌﻤﺘﺰﺟﺔ ﺑﻨﻔﻮﺳﻬﻢ ﻓﺤﻴﻨﺌﺬ ﻳﺘﺬﻭﻗﻮﺍ ﺣـﻼﻭﺓ ﻃـﺒﻌﻬﻢ‬ ‫ﺍﳊﻘﻴﻘﻲ ﺑﺎﻟﻠﺬﺓ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ ﻷﻥ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﻣﺘﻘﺪﻣـﺔ‬ ‫ﻋﻠﻰ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻛﻤﺎ ﺗﺪﻟﻨﺎ ﺳﲑﺓ ﺃﻭﻝ ﺟﻨﺴﻨﺎ ﺁﺩﻡ ﻓﺈﻧﻪ ﻧﺰﻝ ﻣﻦ‬ ‫ﻓﻮﻕ ﺇﱃ ﺃﺳﻔﻞ ﻭﺧﺮﺝ ﻣﻦ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻭﻣﻦ ﺗﺪﺑﲑ ﺍﻟﺴﻤﺎﺋﻴﲔ ﺇﱃ‬ ‫ﺗﺪﺑﲑ ﺍﻷﺭﺿﻴﲔ ﻭﻣﻦ ﻧﻈﺮﺓ ﺣﺴﻦ ﺍﷲ ﺍﻟﱵ ﻻ ﻳـﺸﺒﻊ ﻣﻨـﻬﺎ ﺇﱃ‬ ‫ﺍﻟﺘﻔﺮﺱ ﰲ ﺣﺴﻦ ﺇﻣﺮﺃﺗﻪ‪ .‬ﻓﺎﻟﺸﻮﻛﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻧﺒﺘﺖ ﻣﻦ ﺷـﻬﻮﺓ‬ ‫ﺍﻟﺒﻄﻦ ﻫﻲ ﺍﻟﺰﻧﺎ ﺍﻟﱵ ﻣﻦ ﺳﺎﻋﺘﻬﺎ ﺣﻄﺖ ﻧﻈﺮﺓ ﺍﻟﻌﻘﻞ ﻣﻦ ﻧﻈﺮﺓ ﺍﷲ‪.‬‬ ‫}‪{٨٣‬‬

‫ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﺗﻈﻠﻢ ﻧﻈﺮﺓ ﺍﻟﺬﻳﻦ ﻣﺎ ﺫﺍﻗﻮﺍ ﺍﷲ ﻓﻘﻂ ﻭﻟﻜﻨﻬﺎ‬ ‫ﺗﻌﻤﻲ ﺣﺮﻛﺎﺕ ﺍﻟﺬﻳﻦ ﻧﻈﺮﻭﺍ ﺍﳊﺴﻦ ﺍﻹﳍﻲ ﺇﺫﺍ ﻋﺮﺽ ﳍﻢ ﺍﻟﺘﺸﺒﻚ‬ ‫ﺑﺄﱂ ﺍﻟﺰﻧﺎ ﻷﻧﻪ ﻛﺎﳊﺎﺟﺰ ﺍﻟﺬﻱ ﻳﺒﻄﻞ ﻋﻦ ﻧﻈﺮﺓ ﺍﳌﺴﻴﺢ ﻭﻻﺑﺪ ﳌﺜـﻞ‬ ‫ﻫﺆﻻﺀ ﻣﻦ ﺗﻌﺐ ﻛﺜﲑ ﻟﻜﻲ ﳚﺪﻭﺍ ﻣﺎ ﻗﺪ ﺿـﻴﻌﻮﻩ ﻓﺒﻌـﺪ ﺯﻣـﺎﻥ‬ ‫ﻭﺃﻋﻤﺎﻝ ﻭﺿﻴﻘﺎﺕ ﳚﺪﻭﻩ‪.‬‬ ‫ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﺃﻋﻤﻰ ﻣﻨﺬ ﻭﻻﺩﺗﻪ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻗﺪ ﻋﻤﻰ ﺑﻌﺪ ﺃﻥ‬ ‫ﻧﻈﺮ ﺍﻟﻨﻮﺭ ﻭﺫﻟﻚ ﻣﻦ ﺿﺮﺭ ﻋﺮﺽ ﻟﻪ ﻭﻋﻨﺪ ﻫﺬﺍ ﳏﻔﻮﻅ ﺫﻛﺮ ﺍﻟﻨﻮﺭ‬ ‫ﺍﻟﺴﻤﺎﺋﻲ ﻓﺤﻴﻨﻤﺎ ﻳﺘﺬﻛﺮ ﻋﻤﺎﻩ ﺍﻟﻘﺮﻳﺐ ﻳﺘﻨﻬﺪ ﻣﺘﺤﺴﺮﹰﺍ ﺫﺍﻛﺮﹰﺍ ﻣـﻦ‬ ‫ﺃﻱ ﻋﻠﻮ ﻋﻤﻖ ﻧﺰﻝ ﻭﺃﻱ ﺷﻬﻮﺓ ﺑﺄﻱ ﺷﻬﻮﺓ ﻗﺎﻳﺾ ﻟﺬﻟﻚ ﻳﻨﺒﻐـﻲ‬ ‫ﻟﻠﺬﻳﻦ ﻧﻈﺮﻭﺍ ﺍﻻﺣﺘﺮﺍﺱ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺬﻳﻦ ﻣﺎ ﻧﻈﺮﻭﺍ‪.‬‬ ‫ﺇﺫﺍ ﻇﻬﺮ ﺣﺴﻦ ﺍﳌﺴﻴﺢ ﺍﻟﺸﻬﻲ ﻟﻺﻧﺴﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺇﺭﺍﺩﺗﻪ‬ ‫ﺃﻭ ﻣﻦ ﺩﻟﻴﻞ ﺁﺧﺮﻳﻦ ﺃﻭ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻓﺈﻥ ﰲ ﺳﺎﻋﺘﻪ ﻳﻨـﺴﻰ ﺣـﺴﻦ‬ ‫ﺍﻟﻄﺒﻊ ﺍﻟﻔﺎﺳﺪ‪ .‬ﻷﻥ ﻃﺒﻴﻌﺔ ﺍﻟﻨﻔﺲ ﻫﻲ ﺃﻥ ﺗﺸﺘﻬﻲ ﻣﺎ ﻓﻮﻕ ﻃﺒﻌﻬـﺎ‬ ‫ﻓﺈﺫﺍ ﻣﺎ ﺍﺷﺘﻬﺖ ﻣﺎ ﻫﻮ ﺃﺣﻂ ﻣﻨﻪ ﺗﻜﻮﻥ ﺧﺎﺭﺟﺔ ﻋـﻦ ﻃﺒﻴﻌﺘـﻬﺎ‬ ‫ﻓﻠﻴﺴﺖ ﻣﺸﻴﺌﺔ ﺍﷲ ﺃﻥ ﺗﺸﺘﻬﻲ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﶈﺎﺳﻦ ﺧﺎﺭﺟﹰﺎ ﻋﻨﻪ‪.‬‬ ‫‪@ @bãŒÛa@c@lbjc‬‬ ‫ﺇﻥ ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﲣﺪﻉ ﺑﺴﺒﺒﲔ ﺇﻣﺎ ﻣﻦ ﻧﻈﺮﺓ ﺃﻋﻀﺎﺀ ﺭﺩﻳﺌـﺔ ﺃﻭ‬ ‫ﻣﻦ ﺣﺴﻦ ﻧﻈﺮﺓ ﻋﺎﳌﻴﺔ ﻭﻟﻴﺲ ﻷ‪‬ﺎ ﺃﻗﻮﻯ ﻣﻨﺎ ﺗﻐﻠﺒﻨﺎ ﺍﻟﺸﻬﻮﺓ ﺑﻞ ﻣﻦ‬ ‫ﺃﺟﻞ ﻋﺠﺰﻧﺎ ﻭﺭﺧﺎﻭﺗﻨﺎ ﻷ‪‬ﺎ ﻻ ﲡﺴﺮ ﻋﻠﻰ ﻣﻘﺎﺗﻠﺘﻚ ﺇﻥ ﱂ ﺗﺄﺫﻥ ﳍﺎ‬ ‫}‪{٨٤‬‬

‫ﺇﺭﺍﺩﺗﻚ ﺃﻭ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻘﺎﺗﻠﻚ ﻣﻦ ﺣﺮﻛﺔ ﻃﺒﻴﻌﻴﺔ ﻏﲑ ﺇﺭﺍﺩﻳﺔ‪ .‬ﻓﺈﻥ‬ ‫ﺃﺭﺩﺕ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻄﻔﺊ ﻧﺎﺭﻫﺎ ﺑﻨﻔﺨﺔ ﺻﻐﲑﺓ‪.‬‬ ‫ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻔﺮﺯ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ﺑﺎﳊﺮﻳﺔ ﺍﻟﱵ ﺃﻋﻄﺎﻧﺎ‬ ‫ﺇﻳﺎﻫﺎ‪ .‬ﻓﺎﺭﺑﻂ ﺟﺴﺪﻙ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻟﻴﺘﻌﺬﺏ ﺑﺎﳉﻮﻉ‪ .‬ﺇﻥ‬ ‫ﺍﻟﺬﻱ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﺍﻟﺒﻄﺎﻟﺔ ﻭﺍﻟﻠﻌـﺐ‬ ‫ﻭﺍﻟﺰﻳﻨﺔ ﻭﺍﶈﺎﺩﺛﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺑﺎﺧﺘﺼﺎﺭ‬ ‫ﻓﺈﻥ ﺍﻟﺮﺍﺣﺔ ﺗﺴﺒﺒﻬﺎ‪ .‬ﻓﺎﻟﺒﺲ ﺍﻟﻐﻀﺐ ﺍﻹﳍﻲ ﻗﺒﺎﻟﺔ ﺍﻟـﺸﻬﻮﺓ ﻷﻧـﻪ‬ ‫ﻳﺼﻠﺢ ﻟﻠﻘﺘﺎﻝ ﻣﻌﻬﺎ‪.‬‬ ‫ﺯﻧﺎ ﺍﳉﺴﺪ ﻫﻮ ﺍﻟﻔﺴﻖ ﺑﺎﻟﻔﻌﻞ ﻭﺯﻧﺎ ﺍﻟﻨﻔﺲ ﻫـﻮ ﺃﻥ ﺗـﺸﺘﺮﻙ‬ ‫ﺃﻓﻜﺎﺭﻫﺎ ﺧﻔﻴﺔ ﺑﺸﻬﻮﺓ ﺍﻟﺰﻧﺎ ﺩﻭﻥ ﺗﻜﻤﻴﻞ ﺍﻟﻔﻌﻞ ﺑﺎﻟﻈـﺎﻫﺮ‪ .‬ﻭﺯﻧـﺎ‬ ‫ﺍﻟﺮﻭﺡ ﻫﻮ ﺃﻥ ﺗﺸﺘﺮﻙ ﻣﻊ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻭ ﻣـﻊ ﺍﻟﺘﻌـﺎﻟﻴﻢ ﺍﻟﻐﺮﻳﺒـﺔ‪.‬‬ ‫ﻓﻠﻨﺤﺮﺹ ﺃﻭ ﹰﻻ ﺃﻥ ﻧﻌﺘﻖ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺯﻧﺎ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺬﻱ ﻫـﻮ ﺯﻧـﺎ‬ ‫ﺍﻟﻨﻔﺲ ﻭ‪‬ﺬﺍ ﻧﻌﺘﻖ ﻣﻦ ﺯﻧﺎ ﺍﳉﺴﺪ‪ .‬ﻓﻠﻴﺲ ﺣﺴﻨﹰﺎ ﺃﻥ ﺗﺸﺘﺮﻙ ﺍﻟﻨﻔﺲ‬ ‫ﻣﻊ ﺍﳉﺴﺪ ﺑﻞ ﺃﻥ ﻳﺸﺘﺮﻙ ﺍﳉﺴﺪ ﻣﻊ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﺸﺎﻁ‪.‬‬ ‫ﺍﺭﻓﻊ ﻧﻔﺴﻚ ﺇﱃ ﻋﻠﻮ ﻃﺒﻴﻌﺘﻬﺎ ﻭﺫﻟﻚ ﺑﺄﻻ ﺗﺘﺒﻊ ﺍﳉﺴﺪ ﻟﻜﻲ ﺇﺫﺍ‬ ‫ﺍﺭﺗﻔﻌﺖ ﺇﱃ ﻋﻠﻮ ﻧﻘﺎﺀ ﺍﻟﺴﲑﺓ ﺗﺼﻌﺪ ﺍﳉﺴﺪ ﻣﻌﻬـﺎ ﻣـﻦ ﻋﻤـﻖ‬ ‫ﺍﻟﺸﻬﻮﺍﺕ‪ .‬ﺍﺟﻌﻞ ﻧﻔﺴﻚ ﻣﺎﻟﻜﺔ ﻋﻠﻰ ﺟﺴﺪﻙ ﻭﻣﺪﺑﺮﺓ ﻟﻪ ﻟﺘﻀﺒﻂ‬ ‫ﳉﻢ ﺣﻮﺍﺳﻪ ﻭﺗﻐﲑ ﺟﺴﺪﺍﻧﻴﺘﻪ ﺑﺮﻭﺣﺎﻧﻴﺘﻬﺎ‪.‬‬ ‫}‪{٨٥‬‬

‫ﻗﺎﻝ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﺇﻥ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﻫﻴﻜﻞ ﺍﷲ ﻳﻔـﺴﺪﻩ ﺍﷲ‪.‬‬ ‫ﻷﻥ ﺍﻟﻨﻔﺲ ﻫﻲ ﺍﻟﱵ ﺗﻔﺴﺪ ﺍﳉﺴﺪ ﻷﻧﻪ ﻛﻤﺎ ﳝﻜﻨﻬﺎ ﺃﻻ ﲡﻌﻠﻪ ﻳﱰﻝ‬ ‫ﻋﻠﻰ ﺷﻬﻮﺍﺕ ﻃﺒﻌﻪ ﻭﱂ ﲤﻨﻌﻪ ﻷﺟﻞ ﻫﺬﺍ ﻳﻔﺴﺪﻫﺎ ﻣﻌﻪ ﺑﺎﻟﺪﻳﻨﻮﻧـﺔ‬ ‫ﺍﻷﺑﺪﻳﺔ‪.‬‬ ‫ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﺗﻨﺠﺲ ﲨﻴﻊ ﺣﺮﻛﺎﺕ ﺍﳉﺴﺪ ﻭﺗﺮﺧـﻲ ﻧـﺸﺎﻁ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﻔﻌﻞ ﺍﳋﻄﻴﺔ ﻭﺗﻀﻴﻊ ﻭﺗﺒﻴﺪ ﻣﻌﺮﻓﺘﻪ ﻭﺗﻈﻠﻢ ﺇﻓﺮﺍﺯﻩ ﻭﺗﻜـﺘﻢ‬ ‫ﲤﻴﻴﺰﻩ‪ .‬ﺇﻥ ﺍﻟﺸﻬﻮﺓ ﻻ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﻘﻬﺮ ﺍﻟﻨﻔﺲ ﻣﺎ ﺩﺍﻣـﺖ ﻻ ﲤﻴـﻞ‬ ‫ﺑﺈﺭﺍﺩ‪‬ﺎ ﻟﻠﺨﻀﻮﻉ ﻟﻨﻴﺎﺡ ﺍﳉﺴﺪ‪ .‬ﻭﺍﻟﺸﻬﻮﺓ ﻣﻌﺎﻧﺔ ﺑﺎﻟﻌﺪﻭ ﲢـﺮﺹ‬ ‫ﻋﻠﻰ ﺃﻥ ﺗﻄﻔﺊ ﻧﻮﺭ ﺍﳌﻌﺮﻓﺔ ﻓﺈﻧﻪ ﺇﺫﺍ ﻃﺎﺑﺖ ﺍﳋﻄﻴﺔ ﻟﻠﻨﻔﺲ ﺍﻧﻄﻔـﺄ‬ ‫ﻣﻨﻬﺎ ﺫﻛﺮ ﺍﷲ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﺣﻔﻈﺖ ﺫﻛﺮﻩ ﻓﺈ‪‬ﺎ ﻻ ﲣﻄﺊ ﻭﺇﻥ ﺍﺷﺘﻬﺖ‬ ‫ﻭﺃﺧﻄﺄﺕ ﻓﺈ‪‬ﺎ ﺗﺼﲑ ﰲ ﺧﻮﻑ ﻳﻘﻮﺩﻫﺎ ﺇﱃ ﺍﻟﺘﻮﺑﺔ‪.‬‬ ‫ﺇﻥ ﻛﺎﻥ ﺫﻛﺮ ﺍﷲ ﻫﻮ ﺍﻟﻨﻮﺭ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﻟﻨﻔﺲ ﻣـﻦ‬ ‫ﺍﻟﻔﺴﺎﺩ ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻤﺴﻚ ﺑﻪ ﰲ ﻛﻞ ﻭﻗﺖ ﻟﻴﻜﻮﻥ ﻣﺸﺮﻗﹰﺎ‬ ‫ﺩﺍﺋﻤﹰﺎ ﺑﺎﻟﻨﻔﺲ ﻷﻧﻪ ﻣﺎ ﺩﺍﻡ ﺫﻛﺮ ﺍﷲ ﻭﻧﻮﺭ ﻧﻈﺮﺗﻪ ﻳﺘﺤﺮﻛﺎﻥ ‪‬ـﺎ‬ ‫ﻓﺈ‪‬ﺎ ﻻ ﺗﱰﻝ ﻟﻠﻤﻔﺎﻭﺿﺔ ﻣﻊ ﺍﻟﺸﻬﻮﺍﺕ‪.‬‬ ‫ﻳﻨﺒﻐﻲ ﻟﻠﺮﺍﻫﺐ ﺃﻥ ﻳﻌﺎﰿ ﺷﻬﻮﺍﺕ ﺟﺴﺪﻩ ﲟﻌﺮﻓﺔ ﻓﺈﺫﺍ ﺗﻴﻘﻈـﺖ‬ ‫ﻓﻴﻪ ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﻧﻔﺴﻪ ﻭﻳﻌﺮﻑ ﻣﻦ ﺃﻱ ﺳﺒﺐ ﺻﺎﺭﺕ ﻭﻛﻴﻒ ﻛﺎﻥ‬ ‫ﻣﺒﺪﺃﻫﺎ ﻭﻻ ﻳﺘﺮﻛﻬﺎ ﺗﺘﺴﻠﻂ ﲝﺮﺍﺭ‪‬ﺎ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﺟﺴﺪﻩ ﻭﺣﻴﻨﺌـﺬ‬ ‫ﻟﻴﺸﻌﻞ ﻗﺒﺎﻟﺘﻬﺎ ﺷﻬﻮﺓ ﺍﻟﻨﻔﺲ‪ .‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻟﻚ ﺛﻘـﺔ ﻋﻠـﻰ ﻗـﻮﺓ‬ ‫}‪{٨٦‬‬

‫ﺃﻓﻜﺎﺭﻙ ﻓﻼ ﲣﻒ ﻣﻦ ﲢﺮﻳﻚ ﺍﻟﺸﻬﻮﺓ ﰲ ﺃﻋﻀﺎﺋﻚ ﻷﻧﻪ ﻳـﺴﺒﺐ‬ ‫ﻟﻚ ﺻﻼﺣﹰﺎ ﻛﺜﲑﹰﺍ ﺇﻥ ﻛﻨﺖ ﻗﺪ ﺍﻗﺘﻨﻴﺖ ﻣﻌﺮﻓﺔ ﲡـﺎﺭﺓ ﺍﻟﻔـﻀﺎﺋﻞ‬ ‫ﻓﺘﻘﺘﲏ ﺭﲝﹰﺎ ﻣﻦ ﺍﳋﺴﺎﺭﺓ ﻓﺈ‪‬ﺎ ﺃﻭ ﹰﻻ ﺗﺼﲑ ﻟﻚ ﻣﺎﺩﺓ ﻟﻠﻘﺘـﺎﻝ ﻷﻧـﻪ‬ ‫ﺣﻴﺜﻤﺎ ﻻ ﻳﻮﺟﺪ ﺧﺼﻢ ﻻ ﺗﻮﺟﺪ ﻏﻠﺒﺔ‪ .‬ﻓﻜﻦ ﻟﺒﻴﺒﹰﺎ ﰲ ﻗﺘﺎﻟـﻚ ﻭﻻ‬ ‫ﺗﺮﲣﻲ ﺇﺫﺍ ﲢﺮﻛﺖ ﻓﻴﻚ ﺍﻟﺸﻬﻮﺓ ﺑﻞ ﺍﺣﺬﺭ ﺃﻻ ﻳﻜﻮﻥ ﳍﺎ ﳐﺮﺟـﹰﺎ‬ ‫ﺑﺴﻴﻼﻥ ﻏﺮﻳﺐ ﻭﻻ ﲡﻌﻞ ﻓﻜﺮﻙ ﻳﺘﻠﺬﺫ ﺧﻔﻴﺔ ﻓﺘﺰﱐ ﺑﺪﻭﻥ ﺍﳉـﺴﺪ‬ ‫ﺑﺘﺨﻴﻞ ﻭﺟﻮﻩ ﺑﻼ ﺃﻗﻨﻮﻡ‪ .‬ﺃﻗﻢ ﺣﺮﺏ ﺍﻟﺸﻬﻮﺓ ﺍﻹﳍﻴﺔ ﻗﺒﺎﻟﺔ ﺍﻟﺸﻬﻮﺓ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﻓﺘﻨﻘﻬﺮ ﺍﻟﱵ ﻟﻠﺠﺴﺪ ﻣﻦ ﺍﻟﱵ ﻟﻠﺮﻭﺡ ﻷﻥ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ‬ ‫ﺩﺍﺋﻤﹰﺎ ﺃﻗﻮﻯ ﻣﻦ ﺍﳉﺴﺪﺍﻧﻴﺎﺕ‪.‬‬ ‫ﺇﻥ ﺍﳉﺴﺪ ﺑﺎﻟﻄﺒﻊ ﳑﺘﺰﺝ ﻣﻊ ﺍﻟﻨﻔﺲ ﺃﻣﺎ ﺍﻟﺸﻬﻮﺓ ﻓﻘﺪ ﺩﺧﻠـﺖ‬ ‫ﻣﻦ ﺍﳋﺎﺭﺝ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻮﺻﻴﺔ ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻔﺮﻕ ﺍﻟـﻨﻔﺲ‬ ‫ﻣﻦ ﺍﳉﺴﺪ ﺃﻣﺎ ﺇﻥ ﺷﺌﻨﺎ ﻧﻘﺪﺭ ﺃﻥ ﻧﻘﻄﻊ ﺍﻟﺸﻬﻮﺓ ﻭﻧﻠﻘﻴﻬﺎ ﺑﻌﻴﺪﹰﺍ ﻋﻦ‬ ‫ﺍﳉﺴﺪ ﻭﺫﻟﻚ ﺇﻥ ﻭﺿﻌﻨﺎ ﻗﺒﺎﻟﺘﻬﺎ ﺍﻟﺘﻬﺪﻳﺪ ﺍﻹﳍﻲ ﻭﺍﻟﻌﺬﺍﺏ‪.‬‬ ‫ﺇﻥ ﺍﻟﺸﻬﻮﺓ ﺗﻀﻄﺮﻡ ﰲ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻣﺜﻠﻤـﺎ‬ ‫ﺗﺘﻮﻟﺪ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﻔﻂ ﻭﺍﻟﺰﻳﺖ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺍﻟﻨﺴﻚ ﻳﻄﻔﺊ ﺍﻟﺸﻬﻮﺓ ﻣﺜﻠﻤﺎ‬ ‫ﻳﻄﻔﺊ ﺍﳌﺎﺀ ﺍﻟﻨﺎﺭ‪ .‬ﺍﺣﺘﺮﺱ ﺇﺫﻥ ﺃﻳﻬﺎ ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﺷﻬﻮﺓ ﻃﺒﻴﻌﺘﻚ ﻟﺌﻼ‬ ‫ﲣﺪﻋﻚ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻓﺈﻥ ﺇﺭﺍﺩﺗﻚ ﻫﻲ ﺍﻟﱵ ﲢﺮﻛﻬﺎ ﻭﺇﺭﺍﺩﺗﻚ ﻫﻲ‬ ‫ﺍﻟﱵ ﲣﻤﺪﻫﺎ ﺃﻳﻀﹰﺎ‪.‬‬ ‫@ @‬ ‫}‪{٨٧‬‬

‫‪@ @ÝÔÈÛa@òaŠy‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻓﻮﻕ ﺍﻵﻻﻡ ﲝﺮﻳﺔ ﻃﺒﻌﻪ ﻭﻛﺎﻟﺴﻴﺪ ﻳﺄﻣﺮ ﻋﺒﻴﺪﻩ‬ ‫ﻭﻛﺎﻥ ﺍﻟﻔﻜﺮ ﺷﻐﻔﹰﺎ ﺑﻠﺬﺓ ﺍﻟﺸﻬﻮﺓ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻈﺮ‪ .‬ﻓﺄﻧﻈﺮ‬ ‫ﺍﻵﻥ ﻭﺃﺣﺮﺱ ﻧﻔﺴﻚ ﺑﺈﻓﺮﺍﺯ ﺍﳌﻌﺮﻓﺔ ﻭﺃﻗﺾ ﺑﲔ ﻧﻔﺴﻚ ﻭﺍﻷﱂ ﻟﺘﺠﺪ‬ ‫ﻃﻬﺎﺭﺓ ﺫﺍﺗﻚ ﺳﺮﻳﻌﹰﺎ‪ .‬ﻻ ﺗﻌﻂ ﻟﻠﺸﻬﻮﺓ ﺭﺍﺣﺔ ﻓﻴﻚ ﻟﺌﻼ ﺗﺮﻫﻘﻚ ﰲ‬ ‫ﻛﻞ ﻭﻗﺖ ﻃﺎﻟﺒﺔ ﻫﺬﻩ ﺍﻟﺮﺍﺣﺔ ﻭﻻ ‪‬ﺪﺃ ﻋـﻦ ﺃﻥ ﺗﻌـﺮﺽ ﻋﻠﻴـﻚ‬ ‫ﺇﻏﺮﺍﺀﺍ‪‬ﺎ‪ .‬ﻓﻼ ﺗﻘﻞ ﺍﻵﻥ ﺃﻋﻤﻞ ﺇﺭﺍﺩ‪‬ﺎ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﺃﻗﺎﺗﻞ ﻣﻌﻬـﺎ‬ ‫ﻓﺈﻥ ﺍﺭﲣﻴﺖ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻓﺈ‪‬ﺎ ﰲ ﻛﻞ ﻭﻗﺖ ﺗﻐﻠﺒﻚ‪ .‬ﻭﺃﻋﻠـﻢ ﺃﻥ‬ ‫ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﻴﻘﻆ ﻓﻴﻚ ﻣﺎ ﺩﺍﻣﺖ ﺷﻬﻮﺓ ﺍﻟـﺮﻭﺡ‬ ‫ﻣﻀﻄﺮﻣﺔ ﻓﻴﻚ‪ .‬ﺇﳕﺎ ﺗﻈﻞ ﻣﻨﺘﻈﺮﺓ ﺇﻃﻔﺎﺀ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﺣـﱴ ﺇﺫﺍ‬ ‫ﻼ ﻭﺭﺃﺕ ﺃﻧﻪ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺫﻭﻕ ﺍﳊﺲ ﺍﻹﳍـﻲ‬ ‫ﻧﻈﺮﺕ ﺇﳘﺎ ﹰﻻ ﻗﻠﻴ ﹰ‬ ‫ﻓﺈ‪‬ﺎ ﺗﺴﺘﻴﻘﻆ ﻭﺗﻈﻠﻢ ﲨﻴﻊ ﲤﻴﻴﺰ ﺍﻟﻨﻔﺲ ﻛﺎﻟﻈﻼﻡ ﺍﻟﻜﺜﻴﻒ ﺑﺒﺨـﺎﺭ‬ ‫ﺍﻟﺸﻬﻮﺓ‪.‬‬

‫ﺍﻵﻻﻡ ﺗﻐﻠﺐ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻭﺗﻐﻠﺐ ﻣﻦ ﺑﻌﻀﻬﺎ ﻓﻴﺒﻄـﻞ ﺍﻟﻮﺍﺣـﺪ‬ ‫ﺍﻵﺧﺮ ﻛﻤﺎ ﺃﻧﻨﺎ ﻧﺮﻯ ﺃﻧﺎﺱ ﻳﻘﺎﺗﻠﻮﻥ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﻣﻦ ﺃﺟﻞ ﳏﺒـﺔ‬ ‫ﺍﻟﻔﻀﺔ ﻭﺁﺧﺮﻭﻥ ﻳﻐﻠﺒﻮﻥ ﺍﻟﺰﻧﺎ ﻷﺟﻞ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﺁﺧﺮﻭﻥ ﻳﻘﺎﺗﻠﻮﻥ‬ ‫ﻣﻊ ﳏﺒﺔ ﺍﳌﺎﻝ ﻷﺟﻞ ﺍﳌﺪﻳﺢ ﻭﺁﺧﺮﻭﻥ ﳚﺎﻫﺪﻭﻥ ﻣﻊ ﺍﻟﺮﺍﺣﺔ ﻣﻦ ﺃﺟﻞ‬ ‫ﺍﻟﺮﺋﺎﺳﺔ ﻓﻬﺬﻩ ﺍﻟﻐﻠﺒﺔ ﻛﻠﻬﺎ ﻫﻲ ﻏﻠﺒﺔ ﺍﻵﻻﻡ ﺑﺎﻵﻻﻡ‪.‬‬ ‫ﻫﻨﺎﻙ ﺁﻻﻡ ﻧﻔﺴﺎﻧﻴﺔ ﻭﻫﻨﺎﻙ ﺁﻻﻡ ﺟﺴﺪﺍﻧﻴﺔ‪ .‬ﺃﻣﺎ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻓﻬﻲ‬ ‫ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﻨﺎﺑﺘﺔ ﻣﻦ ﺍﳉﺴﺪ‪ .‬ﻭﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻫﻲ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻟـﻨﻔﺲ‪.‬‬ ‫ﻭﺍﻵﻻﻡ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺗﺴﺎﻋﺪ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻓﺸﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺗـﺴﺎﻋﺪ‬ ‫ﺍﻟﺰﻧﺎ ﻭﳏﺒﺔ ﺍﻟﻔﻀﺔ ﻭﺍﻗﻔﺔ ﰲ ﺍﻟﻮﺳﻂ ﻓﻔﻲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﺗـﺴﺎﻋﺪ‬ ‫ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﺗﻌﺎﺿﺪ ﺁﻻﻡ ﺍﻟﻨﻔﺲ ﻓﻬﻲ ﺗﻘـﻮﺩ ﺇﱃ‬ ‫ﺍﻟﺮﻳﺎﺀ ﻭﳏﺒﺔ ﺍﻟﺮﺋﺎﺳﺔ ﻭﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﺍﳌﺪﻳﺢ ﻭﺍﳊﺴﺪ ﻭﻣﺎ ﻳﺸﺒﻪ ﺫﻟﻚ‬ ‫ﻣﻦ ﺍﻵﻻﻡ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪.‬‬ ‫‪@ @òàöa†Ûa@òÄÔîÛa‬‬

‫ﺇﻥ ﻛﺜﲑﻳﻦ ﻣﻦ ﳏﱯ ﺍﻟﻌﻠﻢ ﻣﻌﺘﻮﻗﻮﻥ ﻣﻦ ﺃﱂ ﺍﻟـﺸﻬﻮﺓ‪ .‬ﻋـﻦ‬ ‫ﻋﺘﻘﻬﻢ ﻟﻴﺲ ﻏﻠﺒﺔ ﳍﺬﺍ ﺍﻷﱂ ﻟﻜﻨﻬﻢ ﻏﻠﺒﻮﺍ ﺍﻷﱂ ﺑﺄﱂ ﺁﺧﺮ ﻷﻥ ﺍﻟﺬﻱ‬ ‫ﻳﻌﺘﲏ ﺑﺎﻟﻌﻠﻢ ﻭﻳﺴﻌﻰ ﰲ ﲨﻊ ﺍﳌﻌﺎﺭﻑ ﻻ ﻳﻠﺘﻔﺖ ﺇﱃ ﻟﺬﺓ ﺍﻟـﺸﻬﻮﺓ‬ ‫ﻓﻠﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﻣﻦ ﺃﻱ ﻃﺮﻳﻖ ﻏﻠﺒﺘﻨﺎ ﻷﻧـﻪ ﲝـﺴﺐ‬ ‫ﺍﻟﻄﺮﻳﻖ ﺗﻜﻮﻥ ﺍﻟﻐﻠﺒﺔ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻄﺮﻳﻖ ﻫﻮ ﻣﻦ ﺍﷲ‪ .‬ﻓـﺈﻥ ﺍﻟﻐﻠﺒـﺔ‬ ‫ﺗﻜﻮﻥ ﺇﳍﻴﺔ ﻭﻧﻜﻮﻥ ﻗﺪ ﻗﻬﺮﻧﺎ ﺍﻷﱂ ﺑﺪﻭﻥ ﺃﱂ ﺁﺧﺮ‪ .‬ﻷﻧﻪ ﺇﻥ ﻛﺎﻧﺖ‬

‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺼﻼﺡ ﻳﺴﺎﻋﺪ ﺍﻟﺼﻼﺡ ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺍﻟﺸﺮ ﻳﺴﺎﻋﺪ‬ ‫ﺍﻟﺸﺮ ﻭﻳﻨﺸﺊ ﰲ ﻛﻞ ﺣﲔ ﺇﻏﺮﺍﺀﺍﺕ ﺍﻟﺸﻬﻮﺓ ﺍﻟﱵ ﺗﻨﺠﺲ ﺃﻓﻜـﺎﺭ‬ ‫ﺍﻟﻨﻔﺲ ﻭﺗﻈﻠﻢ ﺇﻓﺮﺍﺯﻫﺎ ﻓﺘﻐﺮﻕ ﰲ ﻟﺬﺓ ﺍﻟﺸﻬﻮﺓ ﻭﻻ ﻳﻌﺘﺮﻳﻬﺎ ﺧـﻮﻑ‬ ‫ﺍﷲ ﻭﻻ ﺣﻴﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻻ ﻋﺬﺍﺏ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻓﺈﺫﺍ ﻣﺎ ﻛﻤﻞ ﻋﻤـﻞ‬ ‫ﺍﻟﺸﻬﻮﺓ ﻳﺪﺧﻞ ﺍﻟﻨﺪﻡ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﺒﻜﻴﺖ ﻋﻠﻰ ﻣـﺎ ﻓﻌﻠـﺖ‪.‬‬ ‫ﻓﻠﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺍﻟﺘﻴﻘﻆ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻭﻧﺘﻔﻄﻦ ﰲ ﺣﻘـﺎﺭﺓ‬

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‫ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻋﻠﻰ ﻗﻬﺮ ﺍﳉﺴﺪ ﻭﺃﻥ ﻟﺬﺗﻪ ﻫﻲ ﶈـﺔ ﻗـﺼﲑﺓ‬ ‫ﻭﻟﻜﻦ ﺃﻱ ﺧﺠﻞ ﻭﺃﻱ ﻧﺪﺍﻣﺔ ﻭﺃﻱ ﺧﺴﺎﺭﺓ ﺑﻞ ﻭﺃﻱ ﻣﻀﺮﺓ ﺗﺘﺒﻌﻬﺎ‪.‬‬ ‫ﻻ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻐﻠﺐ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﺑﺪﻭﻥ ﺍﳌﻌﲔ ﻓﺈﻧﻨﺎ ﻛﺜﲑﹰﺍ ﻣـﺎ‬ ‫ﻧﻐﻠﺐ ﻷﻧﻨﺎ ﻻ ﻧﻄﻠﺐ ﻣﻌﻮﻧﺔ ﺍﷲ ﻷﻥ ﻧﻌﻤﺔ ﺍﻟﺮﻭﺡ ﺗﻌﻄﻲ ﺍﳌﻌﻮﻧـﺔ‬ ‫ﻟﻠﻨﻔﺲ ﻭﲡﺬﺏ ﺃﻓﻜﺎﺭﻫﺎ ﻟﻨﺮﺗﻔﻊ ﺇﱃ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺇﻥ ﻭﺍﻓﻘﺘﻪ ﺇﺭﺍﺩ‪‬ﺎ‬ ‫ﺍﳉﻴﺪﺓ ﻭﺗﺪﺑﺮﺕ ﺣﺴﺐ ﻣﺸﻴﺌﺔ ﺍﻟﺮﻭﺡ‪.‬‬

‫ﺍﻟﻘﺪﻳﺴﲔ ﻭﻧﺼﻮﺭ ﺃﺷﻜﺎﳍﻢ ﺃﻣﺎﻡ ﻭﺟﻮﻫﻨﺎ ﻭﻧﺘﺸﺒﻪ ‪‬ﻢ‪ .‬ﻭﺑﻌـﺪ ﺃﻥ‬ ‫ﳒﻤﻊ ﺃﻓﻜﺎﺭﻧﺎ ‪‬ﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﺗﺄﺧﺬ ﻗﻮﺓ ﻟﺘﻐﻠﺐ ﺍﻵﻻﻡ ﺍﳌﻘﺎﺗﻠﺔ ﻣﻌﻬﺎ‪.‬‬ ‫ﻫﺬﺍ ﻭﺇﻥ ﺍﺑﺘﻌﺪﻧﺎ ﻋﻦ ﻣﻔﺎﻭﺿﺎﺕ ﺍﻟﻀﻤﲑ ﺍﻟﺒﺎﻃﻠﺔ ﻓﺈﻥ ﺃﻓﻜﺎﺭﻧﺎ ﺗﺼﻞ‬ ‫ﺇﱃ ﺍﻟﻨﻘﺎﺀ‪.‬‬ ‫ﺇﻥ ﺍﻟﺸﻬﻮﺓ ﺗﺘﺴﻠﻂ ﻋﻠﻴﻨﺎ ﺑﺜﻼﺛﺔ ﻃﺮﻕ ﻭﺃﺑﻮﺍﺏ ﻓﺈﻥ ﻛﻨﺎ ﻧﺘﺤﺎﻳﻞ‬ ‫ﺑﺸﱴ ﺍﻟﻮﺳﺎﺋﻞ ﲝﻜﻤﺔ ﻧﺴﺘﻄﻴﻊ ‪‬ﺎ ﺃﻥ ﻧﻐﻠﻖ ﺍﻟﺒﺎﺏ ﰲ ﻭﺟﻪ ﻛـﻞ‬ ‫ﻭﺍﺣﺪ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻓﺈﻧﻨﺎ ﻧﻠﻘﻲ ﺍﻟﺸﻬﻮﺓ ﺧﺎﺭﺟﹰﺎ ﻋﻨﺎ ﻭﻧﺜﺒﺖ ﺑﻄﻬـﺎﺭﺓ‬ ‫ﺃﻧﻔﺴﻨﺎ ﻭﻧﺘﺪﺑﺮ ﺑﻘﻮﺓ ﺍﻟﻌﻘﻞ ﺍﻟﱵ ﻻ ﺗﻐﻠﺐ ﻭ‪‬ﺬﺍ ﻧﺆﻫـﻞ ﻟـﺴﻌﺎﺩﺓ‬ ‫ﺍﻟﻨﻈﺮﺓ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻹﺣﺴﺎﺳﺎﺕ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﳉﺴﺪ ﻭﺗﺘـﻨﻌﻢ ﺍﻟـﻨﻔﺲ‬ ‫ﲝﺮﻛﺎﺕ ﺭﻭﺣﺎﻧﻴﺔ ﺑﻨﻮﺭ ﻣﻌﺮﻓﺔ ﺗﻔﻮﻕ ﺍﻟﻌﺎﱂ ﺑﻨﻌﻤﺔ ﺍﳌﺴﻴﺢ‪.‬‬

‫ﺍﺣﻔﻆ ﻧﻔﺴﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲡﺬﺑﻚ ﺇﱃ ﺍﻟﺸﻬﻮﺓ ﻭﺳـﺪ‬ ‫ﺍﳌﻨﺎﻓﺬ ﺍﻟﱵ ﺗﺪﺧﻞ ﺇﻟﻴﻚ ﻣﻨﻬﺎ ﻷﻧﻚ ﺇﺫﺍ ﻣﺎ ﻗﻄﻌﺖ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟـﱵ‬ ‫ﻼ ﺗﻜﻮﻥ ﻗﺪ ﺣﺼﻨﺖ ﻧﻔﺴﻚ ﺣﺴﻨﹰﺎ‪.‬‬ ‫ﻼ ﻗﻠﻴ ﹰ‬ ‫ﻣﻨﻬﺎ ﺗﺘﻮﻟﺪ ﺍﻷﻭﺟﺎﻉ ﻗﻠﻴ ﹰ‬ ‫ﻓﺎﻟﺸﻬﻮﺓ ﻗﺪ ﺗﺒﺪﺃ ﻣﻦ ﺍﳉﺴﺪ ﻭﻗﺪ ﺗﺒﺪﺃ ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻷﻓﻜﺎﺭ ﺃﻭ ﻣﻦ‬ ‫ﺃﺳﺒﺎﺏ ﺧﺎﺭﺟﻴﺔ ﺃﻭ ﻣﻦ ﺍﻟﻨﻈﺮ ﺃﻭ ﻣﻦ ﺍﻟﺴﻤﻊ ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨـﺎ ﺃﻥ‬ ‫ﳕﻴﺰ ﺃﺳﺒﺎ‪‬ﺎ ﻭﻧﻘﻄﻌﻬﺎ ﻭﳕﺘﻨﻊ ﻣﻦ ﲰﺎﻉ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻧﻈﺮ ﺍﻟﻮﺟـﻮﻩ‬ ‫ﺍﻟﱵ ﺗﻮﻗﻈﻬﺎ ﻭﻧﺴﻌﻰ ﰲ ﺳﺪ ﻣﺪﺍﺧﻠﻬﺎ ﺑﻜﻞ ﺣﻴﻠﺔ ﻓﺈﻥ ﻛﺎﻧﺖ ﻣـﻦ‬ ‫ﺣﺮﺍﺭﺓ ﺍﳉﺴﺪ ﻧﻀﻌﻒ ﻗﻮﺗﻪ ﺑﻨﻘﺼﺎﻥ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟـﺸﺮﺍﺏ ﻭﺍﻟﻨـﻮﻡ‬ ‫ﻭﻧﺴﺘﻌﻤﻞ ﻛﻞ ﺷﻲﺀ ﲟﻘﺪﺍﺭ ﻣﻊ ﺑﻘﻴﺔ ﺍﻟﻀﻴﻘﺎﺕ‪ .‬ﻭﺇﻥ ﻛﻨﺎ ﳓﺲ ﺃﻥ‬ ‫ﺑﺪﺍﺀﺓ ﺍﻟﺸﻬﻮﺓ ﻫﻲ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻧﻌﻠﻢ ﺃﻥ ﺍﻟﻀﻤﲑ ﻟﻴﺲ ﻳﻬﺬ ﰲ ﺫﻛﺮ‬ ‫ﺍﷲ ﻟﺬﻟﻚ ﻓﻬﻮ ﻳﻘﻊ ﰲ ﺣﺮﻛﺎﺕ ﻏﺮﻳﺒﺔ‪ .‬ﻭﺇﻥ ﻛﻨﺎ ﻧﺸﻌﺮ ﺃﻥ ﺳﺒﺐ‬ ‫ﻫﺠﻮﻡ ﺍﻟﺸﻬﻮﺓ ﻋﻠﻴﻨﺎ ﻫﻮ ﻋﺪﻡ ﺍﻋﺘﻨﺎﺋﻨﺎ ﺑﺎﻗﺘﻨﺎﺀ ﺍﻟﻔـﻀﺎﺋﻞ ﻓﻠﻨـﺸﻐﻞ‬ ‫ﺍﻟﻌﻘﻞ ‪‬ﺬﻳﺬ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻭﻧﺪﺍﻭﻡ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺃﺧﺒـﺎﺭ‬

‫ﺇﺫﺍ ﺗﺴﺒﺐ ﻫﺬﺍ ﺍﻷﱂ ﺑﻮﺍﺳﻄﺔ ﺣﺮﺍﺭﺓ ﺍﳉﺴﺪ ﺇﺫ ﺗﻜﻮﻥ ﺍﻷﻓﻜﺎﺭ‬ ‫ﺧﺎﻟﻴﺔ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻭﻣﻦ ﻃﻠﺐ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻔﺎﺿـﻠﺔ ﻓﺈﻧـﻪ ﻳﻠﺘـﻬﺐ‬ ‫ﺑﺎﻷﻋﻀﺎﺀ ﻛﺎﻟﺘﻬﺎﺏ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻘﺶ‪ .‬ﻭﺇﻥ ﺍﺗﻔﻖ ﺃﻥ ﻣﻜﺚ ﻫـﺬﺍ ﺍﻷﱂ‬ ‫ﺑﺎﻟﻨﻔﺲ ﺯﻣﺎﻧﹰﺎ ﻛﺒﲑﹰﺍ ﻓﺈﻥ ﻳﻈﻠﻢ ﺇﻓﺮﺍﺯﻫﺎ ﻭﻳﺪﻋﻬﺎ ﺗﻨﺴﻰ ﺃﻧـﻪ ﺃﳌـﹰﺎ‬ ‫ﻭﻛﺬﻟﻚ ﻳﻘﻠﻊ ﻣﻨﻬﺎ ﺍﻟﻔﻜﺮ ﺃﻧﻪ ﺧﻄﻴﺔ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﺘﺮﺱ ﺣﱴ‬ ‫ﻻ ﺗﱰﻝ ﻭﺗﻘﻊ ﰲ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﻭﺇﺫﺍ ﻋﺮﺽ ﻟﻨﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻹﻏﺮﺍﺀﺍﺕ‬ ‫ﺍﻻﺿﻄﺮﺍﺭﻳﺔ ﺃﻥ ﻧﺼﺎﺩ ‪‬ﺎ ﻓﻼ ﻳﻐﻴﺐ ﻋﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﻭﻧﻔـﺮﺯ ﺃ‪‬ـﺎ‬ ‫ﺧﻄﻴﺔ ﻭﺑﺎﻷﻛﺜﺮ ﺇﺫﺍ ﻛﺎﻧﺖ ﳐﺘﺒﺌﺔ ﰲ ﺍﻟﻔﻜﺮ ﻷﻥ ﻛﺜﲑﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻥ‬ ‫ﺷﻬﻮﺓ ﺍﻷﻓﻜﺎﺭ ﻟﻴﺴﺖ ﺧﻄﻴﺔ ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃ‪‬ﺎ ﺃﺻﻞ ﻟﻜـﻞ ﺃﻓﻌـﺎﻝ‬

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‫ﺍﳋﻄﻴﺔ ﻷﻥ ﺍﻟﻘﻠﺐ ﻫﻮ ﻳﻨﺒﻮﻉ ﻛﻞ ﺍﻷﻓﻜﺎﺭ ﻭﻣﻨﻪ ﺗﺘﻮﻟﺪ ﺣﺮﻛﺎﺕ‬ ‫ﺍﻟﺼﻼﺡ ﻭﺍﻟﺸﺮﻭﺭ ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ ﺗﻈﻬﺮ ﺃﲦﺎﺭ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻨﻤﻮ ﻣـﻦ‬ ‫ﺍﻷﺻﻞ ﺇﻥ ﻛﺎﻧﺖ ﺷﺮﻭﺭﹰﺍ ﺃﻭ ﺻﻼﺣﹰﺎ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﺗﺘﻴﻘﻆ ﺍﻟـﺸﻬﻮﺓ‬ ‫ﺧﺎﺭﺝ ﺍﻟﻘﻠﺐ ﺍﳌﺨﺘﺒﺌﺔ ﻓﻴﻪ ﻷﻥ ﺃﺻﻠﻬﺎ ﺩﺍﺧﻞ ﺍﻟﻀﻤﲑ ﻓﻬﻲ ﺗﻨﻤـﻮ‬ ‫ﻭﺗﺰﻫﺮ ﺑﺎﻷﻓﻜﺎﺭ ﻭﺍﻷﻋﻀﺎﺀ ﻭﻣﻦ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺍﺏ ﻓﻴﻨﺒﻐﻲ ﻟﻨـﺎ ﺃﻥ‬ ‫ﳒﺎﻫﺪ ﻗﺒﺎﻟﺔ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﺍﻟﻨﺠﺴﺔ ﺍﳋﻔﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟـﱵ ﺗﻔﻌـﻞ‬ ‫ﺑﺎﻟﻈﺎﻫﺮ ﻷﻥ ﺍﻟﻈﺎﻫﺮﺓ ﳍﺎ ﺃﺳﺒﺎﺏ ﻛﺜﲑﺓ ﺗﻌﻮﻗﻬﺎ‪.‬‬

‫ﻓﻠﻦ ﺗﻄﻔﺊ ﺣﺮﺍﺭ‪‬ﺎ ﺃﺑﺪﹰﺍ ﺇﻻ ﺇﺫﺍ ﻋﺮﺽ ﳍﺎ ﻣﺮﺽ ﻣﻦ ﺍﻟﺸﺮ ﺃﻭ ﻣـﻦ‬ ‫ﺍﳋﻄﻴﺔ ﻓﺈ‪‬ﺎ ﺗﻀﻌﻒ ﻭﺗﻨﻄﻔﺊ ﺣﺮﺍﺭ‪‬ﺎ‪.‬‬

‫ﺇﻥ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻫﻲ ﺿﺪ ﺍﻟﻌﻔﺔ ﻓﺈﺫﺍ ﺍﻣﺘﺰﺟﺖ ﻣـﻊ ﺷـﻬﻮﺓ‬ ‫ﺍﻟﻨﻔﺲ ﺗﺼﲑ ﻣﻮﻟﺪﺓ ﺍﻟﺒﺘﻮﻟﻴﺔ ﻭﻛﻞ ﻣﻦ ﺍﻟﺸﻬﻮﺗﲔ ﺿـﺪ ﺍﻷﺧـﺮﻯ‬ ‫ﻓﺸﻬﻮﺓ ﺍﻟﻨﻔﺲ ﺗﺰﺩﺍﺩ ﻭﺗﻘﻮﻯ ﺑﺎﻟﺼﻮﻡ ﻭﺍﻟﻨﺴﻚ ﻭﺍﻟﺴﻬﺮ ﻭﺍﻟـﺼﻼﺓ‬ ‫ﻭﺍﻷﻋﻤﺎﻝ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺃﻣﺎ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻓﺘﻨﻤﻮ ﻭﺗﻠﺘﻬﺐ ﲟﺎ ﻫﻮ ﺿﺪ‬ ‫ﻫﺬﻩ ﺃﻱ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺘﻨﻌﻢ ﻭﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﺰﻳﻨﺔ ﻭﺍﳌﻔﺎﻭﺿﺔ ﻣـﻊ‬ ‫ﺍﳌﻨﺤﻠﲔ‪.‬‬

‫ﻻ ﺗﺪﻉ ﻫﺬﺍ ﺍﻷﱂ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻚ ﻭﻋﻠﻰ ﺩﻗﺔ ﺃﻓﻜﺎﺭﻙ ﻷﻥ ﻣﺎﺩﺗﻪ‬ ‫ﻛﺜﲑﺓ ﻓﻴﻚ ﻭﺑﺎﻷﻛﺜﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻜﻨﻚ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻨﺎﺱ ﻷﻧﻪ ﻳﻨﻤﻮ‬ ‫ﺑﺬﻛﺮ ﺍﻟﻮﺟﻮﻩ ﻭﻧﻈﺮ ﺍﳊﺴﻦ ﻭﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﻣﻦ ﺍﻟﻠﺤﻢ ﺗﻨﺸﺄ ﻭﻟﻠﺤﻢ‬ ‫ﺗﺸﺘﻬﻲ‪ .‬ﻓﺈﺫﺍ ﻗﻤﻊ ﺍﻟﺰﻧﺎ ﻗﻮﺓ ﺍﻟﻨﻔﺲ ﰲ ﺍﳋﻔﺎﺀ ﻓﺈﻧﻪ ﻳﻐﻠـﺐ ﺻـﱪ‬ ‫ﺍﳉﺴﺪ ﰲ ﺍﻟﻈﺎﻫﺮ‪ .‬ﻓﺈﻥ ﻏﻠﺒﻪ ﺍﳉﺴﺪ ﺑﺎﻟﻴﻘﻈﺔ ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﻟﻴﻘﺎﺗﻞ ﺃﺛﻨﺎﺀ‬ ‫ﺍﻟﻨﻮﻡ‪ .‬ﻭﺫﻛﺮ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺬﻱ ﻃﺮﺩ ﻣﻦ ﺍﻟﻨﻔﺲ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻴﻘﻈـﺔ‪ ،‬ﰲ‬ ‫ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ﻳﻌﻮﺩ ﻓﻴﻐﺼﺐ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺰﱐ ﰲ ﻧﻮﻣﻪ‪ ،‬ﻟﺬﻟﻚ ﻳﻠﻴـﻖ‬ ‫ﺑﻚ ﺍﻟﻨﺴﻚ ﻟﻜﻲ ﺑﻪ ﺗﻨﻘﺺ ﻣﺎﺩﺓ ﺍﳉﺴﺪ ﻭﺣﻴﻨﺌﺬ ﻻ ﳚﺪ ﺍﻟﺰﻧـﺎ ﰲ‬ ‫ﺍﻟﻨﻮﻡ ﻣﺎﺩﺓ ﺑﺄﻋﻀﺎﺋﻚ ﻷﻧﻪ ﻳﻘﺎﺗﻞ ﺃﻭ ﹰﻻ ﺃﻋﻀﺎﺀ ﺍﳉﺴﺪ ﻓـﺈﻥ ﺍﻗـﺘﲎ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺇﻓﺮﺍﺯﹰﺍ ﺑﻪ ﻳﺒﻄﻞ ﺣﺮﻛﺎﺕ ﺃﻋﻀﺎﺋﻪ ﻋﻦ ﺍﻟﻔﻌﻞ ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﺇﱃ‬ ‫ﺍﻟﻔﻌﻞ ﻭﻳﻐﺮﻳﻪ ﰲ ﺍﳋﻔﺎﺀ ﻛﻲ ﻳﺜﲑ ﺑﻪ ﺍﻷﻋﻀﺎﺀ ﻟﻔﻌﻞ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻓـﺈﻥ‬ ‫ﻏﻠﺐ ﺍﻷﱂ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺑﺸﺨﻮﺻﻬﺎ ﰲ ﺍﷲ ﻭﺻﱪﻫﺎ ﻋﻠﻰ ﺍﻟﻨـﺴﻚ‬ ‫ﻓﺈﻧﻪ ﻳﻘﻬﺮ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺄﰐ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ﻭﻳﻘﺎﺗﻞ ﻣﻊ‬ ‫ﺻﱪ ﺍﻟﻨﻔﺲ ﻓﺈﺫﺍ ﻋﺮﺽ ﻟﻨﺎ ﻫﺬﺍ ﻻ ﻧﺘﺮﻙ ﺃﻧﻔﺴﻨﺎ ﺑﻼ ﻧﺪﻡ ﺧﺎﺻﺔ ﺇﺫﺍ‬ ‫ﺗﺼﻮﺭ ﰲ ﺿﻤﺎﺋﺮﻧﺎ ﺧﻴﺎﻝ ﺍﻟﻮﺟﻮﻩ ﻷﻧﻪ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺑﺎﻕ ﻣﻦ‬ ‫ﺍﻟﻴﻘﻈﺔ‪.‬‬

‫}‪{٩٢‬‬

‫}‪{٩٣‬‬

‫‪@ @Ùibj‘@âbíc@¿@ÙÔÛb@Š×‡c‬‬ ‫ﻟﻴﺲ ﻟﻚ ﻗﺘﺎﻝ ﻛﻞ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻚ ﻓﺎﺩﺧﺮ ﻟﻚ ﻣﻌﻮﻧﺔ ﰲ ﺃﻳـﺎﻡ‬ ‫ﺷﺒﺎﺑﻚ ﻟﺰﻣﺎﻥ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻷﻥ ﺍﻟﺬﻱ ﻳﻀﻌﻒ ﺍﻟﺸﻬﻮﺓ ﰲ ﺷـﺒﺎﺑﻪ‬ ‫ﻳﻮﺟﺪ ﺷﺠﺎﻋﹰﺎ ﰲ ﻧﻔﺴﻪ ﰲ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﺇﺫﺍ ﺍﻧﺘﻬﻰ ﻗﺘﺎﻟﻪ ﺗﺘﻢ ﻗﻮﺗـﻪ‬ ‫ﻓﺈﻥ ﻗﺘﺎﻟﻚ ﻟﻴﺲ ﰲ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻷﻥ ﺍﳉﺴﺪ ﻳﻀﻌﻒ ﺃﻣﺎ ﺍﻟﻨﻔﺲ‬

‫ﺇﻥ ﺳﺎﻝ ﺍﳉﺴﺪ ﺑﻼ ﲣﻴﻞ ﻣﻮﺟﻪ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﻣﺎﺩﺓ ﰲ‬ ‫ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﻗﻠﺔ ﺍﻟﻨﺴﻚ‪ .‬ﻓﺈﻥ ﱂ ﳛﺲ ﲟﺎ ﺟﺮﻯ ﻟﻪ ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ‬ ‫ﺛﻘﻞ ﺍﻟﻨﻮﻡ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻠﺮﺍﻫﺐ ﺃﻥ ﻳﻐﻠﺐ ﻫﺬﺍ ﺍﻷﱂ ﺳﻮﺍﺀ ﻛـﺎﻥ‬ ‫ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺑﺎﻟﻔﻜﺮ ﺃﻭ ﺑﺴﻴﻼﻥ ﺍﻟﻨﻮﻡ‪ .‬ﻷﻧﻪ ﺇﻥ ﱂ ﻳﻐﻠـﺐ ﰲ ﻧﻮﻣـﻪ‬ ‫ﻓﻠﻴﺲ ﰲ ﺇﻣﻜﺎﻧﻪ ﺍﻟﻐﻠﺒﺔ ﺑﺎﻟﻔﻜﺮ‪ .‬ﻭﻫﺬﻩ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﺃﻧﻪ ﻳﻐﻠﺐ ﺃﻳﻀﹰﺎ‬ ‫ﰲ ﺍﻟﻔﻌﻞ ﻓﻠﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻘﻠﻞ ﻣﻦ ﺍﻷﻛﻞ ﻭﺍﻟـﺸﺮﺏ ﻭﺍﻟﻨـﻮﻡ‬ ‫ﻟﻜﻴﻼ ﻧﻘﻬﺮ ﺑﺎﻟﻴﻘﻈﺔ ﻭﻻ ﻧﻐﻠﺐ ﺑﻐﲑ ﺇﺭﺍﺩﺗﻨﺎ ﰲ ﺍﳊﻠﻢ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧـﺖ‬ ‫ﺍﻷﻓﻜﺎﺭ ﰲ ﻳﻘﻈﺔ ﻭﺑﻼ ﻃﻴﺎﺷﺔ ﻭﲢﺮﻛﺖ ﲜﺬﺏ ﺍﻟـﺸﻴﺎﻃﲔ ﻓﺈ‪‬ـﺎ‬ ‫ﺗﻌﺘﻖ ﻣﻦ ﺃﱂ ﺍﻟﺰﻧﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﳎﻤﻮﻋﺔ ﻭﺗﻐﲏ ﻭﺗﺰﻣﺮ ﻓﻬﻲ ﺗﻄـﺮﺩ‬ ‫ﺍﻵﻻﻡ ﻋﻨﻬﺎ ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﺧﺮﺝ ﻫﺬﺍ ﺍﻷﱂ ﻣﻦ ﺍﻟﻨﻔﺲ ﻓﺈﻧﻪ ﻻ ﻳﺜﺒﺖ ﰲ‬ ‫ﺍﳉﺴﺪ‪.‬‬ ‫ﻳﻠﻴﻖ ﺑﻨﺎ ﺃﻥ ﻧﻐﻠﺐ ﻫﺬﺍ ﺍﻷﱂ ﺑﻜﻞ ﻗﻮﺓ ﻷﻥ ﺍﳋﺰﻱ ﻭﺍﻟﻜﺂﺑـﺔ‬ ‫ﻭﺍﻟﻨﺪﻡ ﻭﻋﺪﻡ ﺍﻟﺪﺍﻟﺔ ﻭﻇﻼﻡ ﺍﻟﻌﻘﻞ ﻭﻏﻼﻇﺔ ﺍﻷﻓﻜﺎﺭ ﻭﺣﲑﺓ ﺍﻟﻀﻤﲑ‬ ‫ﻛﻞ ﻫﺬﻩ ﺍﻵﻻﻡ ﺗﺪﺧﻞ ﺇﱃ ﺍﻟﻨﻔﺲ ﺑﻌﺪ ﺍﻟﺰﻧﺎ‪ .‬ﻓﺈﻥ ﻛﻨﺎ ﻧﺰﻳﻦ ﺃﻧﻔﺴﻨﺎ‬ ‫ﺑﺼﻮﺭﺓ ﺍﻟﻌﻔﺔ ﺑﻌﺪ ﻏﻠﺒﺔ ﺍﻟﺸﻬﻮﺓ ﻓﺈﻥ ﺃﻧﻔﺴﻨﺎ ﲤﺘﻠﺊ ﻓﺮﺣﹰﺎ ﻭﺩﺍﻟﺔ ﻋﻨﺪ‬ ‫ﺍﷲ ﻭﺍﻟﻨﺎﺱ ﻭﺗﺘﻨﻌﻢ ﺑﺮﺍﺣﺔ ﺃﻓﻜﺎﺭﻫﺎ ﻭﺗﺴﺘﻨﲑ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻭﺗﺆﻫﻞ‬ ‫ﻟﻠﺘﺎﻭﺭﻳﺎ ﻭﺍﳌﻜﺎﺷﻔﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﲢﺲ ﲝﻼﻭﺓ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺡ ﺍﻟﱵ‬ ‫ﻫﻲ ﰲ ﺍﻟﻨﻔﺲ‪ .‬ﻭﺗﻐﻤﺮ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺑﺎﻟﻠﺬﺓ ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻄﻠـﺐ‬ ‫ﺃﻥ ﻳﺘﺬﻭﻕ ﺇﺣﺴﺎﺱ ﻣﺎ ﻧﻘﻮﻝ ﺑﻘﺮﺍﺀﺓ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻓﺈﻧﻪ ﻻ ﻳـﺴﺘﻄﻴﻊ‬ ‫ﻷﻧﻪ ﻳﻄﻠﺐ ﲦﺮﺓ ﻣﻦ ﻏﲑ ﺷﺠﺮﺓ ﻓﺎﻷﻣﻮﺭ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ ﺗﻈﻬـﺮ ﰲ‬ ‫}‪{٩٤‬‬

‫ﻣﻮﺿﻌﻬﺎ ﺑﻌﺪ ﻏﻠﺒﺔ ﺍﻟﺰﻧﺎ ﻓﺘﺠﲏ ﺍﻟﻨﻔﺲ ﺃﲦﺎﺭﹰﺍ ﺭﻭﺣﺎﻧﻴﺔ ﺗﺘـﻨﻌﻢ ‪‬ـﺎ‬ ‫ﻭﺍﻟﺬﻱ ﻫﻜﺬﺍ ﻳﻄﻠﺐ ﻓﺈﻧﻪ ﳚﺪ‪.‬‬ ‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻧﺎﺭ ﺍﻟﺸﻬﻮﺓ ﻣﺸﺘﻌﻠﺔ ﰲ ﺍﻷﻋﻀﺎﺀ ﻓﺈ‪‬ـﺎ ﻻ ﺗﻘﺎﺗـﻞ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺑﻞ ﺗﻜﻮﻥ ﻣﺘﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻛﻞ ﺍﻷﻋﻀﺎﺀ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﻘـﻞ‬ ‫ﻧﺎﻇﺮﹰﺍ ﻟﺬﺍﺗﻪ ﻭﻭﺟﺪ ﺃﻥ ﻫﻨﺎﻙ ﺳﻴﺎﺩﺓ ﺃﺧﺮﻯ ﺳﻮﺍﻩ ﺳﺎﻛﻨﺔ ﰲ ﺟﺴﺪﻩ‬ ‫ﻭﺁﻻﻣﹰﺎ ﺳﺎﺭﻗﺔ ﻣﺘﺼﺮﻓﺔ ﰲ ﺃﻋﻀﺎﺋﻪ ﻓﻠﻴﺴﺘﻌﺪ ﻟﻴﻘﻴﻢ ﺍﳊﺮﺏ ﻭﳜـﺮﺝ‬ ‫ﺍﻟﻐﺮﺑﺎﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﺍﻟﺸﻬﻮﺍﺕ ﺑﺪﻭﺭﻫﺎ ﻷ‪‬ـﺎ‬ ‫ﻭﺟﺪﺕ ﻣﺴﻜﻨﹰﺎ ﻃﻴﺒﹰﺎ ﰲ ﺍﻷﻋﻀﺎﺀ ﺗﻘﺎﺗﻞ ﻟﻜﻲ ﻻ ﲣﺮﺝ ﻭﻣﻦ ﻫﻬﻨﺎ‬ ‫ﻳﺘﺤﺮﻙ ﺍﻟﻘﺘﺎﻝ ﺑﲔ ﺍﻵﻻﻡ ﻭﺍﻷﻓﻜﺎﺭ ﻭﻳﻨﺘﻬﻲ ﺍﻷﻣﺮ ﺑﻐﻠﺒﺔ ﺫﻱ ﺍﻟﻘﻮﻯ‬ ‫ﺍﻟﻜﱪﻯ‪ .‬ﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ﺃﻥ ﺗﻜﻤﻞ ﺷﻬﻮﺓ ﺍﻷﻋﻀﺎﺀ ﺃﻣﺎ ﺷـﻬﻮﺓ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﻮﻗﺘﻴﺔ ﻓﻸ‪‬ﺎ ﺧﻔﻴﺔ ﻻ ﺗﺒﻄﻞ ﻭﺗﺘﻌﻄﻞ ﻋﻦ ﻓﻌﻠﻬﺎ ﺇﻻ ﺑﻨﻈﺮﺓ‬ ‫ﺍﷲ ﻓﻘﻂ‪.‬‬ ‫ﻫﻨﺎﻙ ﻣﻦ ﻳﺴﺘﺮﻳﺢ ﺑﺎﻷﻋﻤﺎﻝ ﻭﻫﻨﺎﻙ ﻣـﻦ ﻳـﺴﺘﺮﻳﺢ ﺑـﺎﻟﻐﻲ‬ ‫ﻭﺍﳋﻴﺎﻝ‪ .‬ﻫﻨﺎﻙ ﻓﺴﻖ ﻳﻜﻮﻥ ﺑﺎﳉﺴﺪ ﻭﻫﻨﺎﻙ ﻓﺴﻖ ﻳﻜﻤﻞ ﺑـﺎﻟﻨﻔﺲ‬ ‫ﻭﺍﻟﺬﻱ ﻳﻄﺮﺩ ﻣﻦ ﺍﻟﻘﻠﺐ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺜﺒﺖ ﰲ ﺍﳉﺴﺪ ﻷﻥ ﺃﺻـﻞ‬ ‫ﺍﻷﻓﻌﺎﻝ ﻫﻮ ﺍﻷﻓﻜﺎﺭ ﻭﺇﻥ ﻳﺰﻋﺰﻉ ﺃﺻﻞ ﺍﻟﺸﻬﻮﺓ ﻣـﻦ ﺍﻟﻘﻠـﺐ ﰲ‬ ‫ﺍﻟﻮﻗﺖ ﺗﺒﻄﻞ ﺍﻷﻓﻌﺎﻝ ﻣﻦ ﺍﳋﺎﺭﺝ ﺇﻥ ﻛﺎﻧﺖ ﺻـﺎﳊﺔ ﺃﻭ ﺭﺩﻳﺌـﺔ‪.‬‬ ‫ﻭﺍﻟﻐﻠﺒﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﻗﻄﻊ ﺍﻟﺸﻬﻮﺓ ﻣﻦ ﺍﻟﻔﻜﺮ ﻷﻧﻪ ﻟﻴﺲ ﳍﺬﻩ ﺃﻭﻗﺎﺕ‬ ‫ﻣﻌﺮﻭﻓﺔ ﺑﻞ ﰲ ﻛﻞ ﻭﻗﺖ ﺗﺘﺤﺮﻙ ﻭﺗﻜﻤﻞ ﺑﺎﻷﻛﺜﺮ ﺇﺫﺍ ﻛﺎﻥ ﳍﺎ ﻣﺎﺩﺓ‬ ‫}‪{٩٥‬‬

‫ﻣﻦ ﺧﺎﺭﺝ‪ .‬ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﳑﺘﺰﺟﺔ ﲝﺮﻛﺔ ﺣﻴﺎﺗﻨﺎ ﻭﻣﺎ ﺩﻣﻨﺎ ﺃﺣﻴﺎﺀ ﰲ‬ ‫ﺍﳉﺴﺪ ﻓﺎﻟﺸﻬﻮﺓ ﻣﺘﺤﺮﻛﺔ ﻓﻴﻨﺎ ﺃﻳﻀﹰﺎ‪ .‬ﻓﺈﻥ ﻗﺎﻣﺖ ﻋﻠﻴﻨﺎ ﺍﻟﺸﻬﻮﺓ ﻣﻦ‬ ‫ﺣﺮﻛﺎﺕ ﻃﺒﻴﻌﺔ ﺍﳉﺴﺪ ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﻤﻌـﻪ ﺑﻘﻠـﺔ ﺍﻷﻛـﻞ‬ ‫ﻭﺍﻟﺸﺮﺍﺏ ﻭﳓﺘﺮﺱ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻨﻈﺮ ﺍﻟﺸﻬﻮﺍﱐ ﻷﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻨﻈـﺮ‬ ‫ﺑﺴﺬﺍﺟﺔ ﻭﺍﺗﻔﺎﻕ ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻨﻈﺮ ﻟﻜﻲ ﻳﻔﺴﻖ ﻭﺍﻷﺧـﲑ ﻓﺎﺳـﻖ‬ ‫ﺑﺈﺭﺍﺩﺗﻪ ﻭﺷﻬﻮﺗﻪ‪.‬‬ ‫ﺍﻟﻨﻈﺮﺓ ﺍﻟﺴﺎﺫﺟﺔ ﻫﻲ ﻃﺒﻴﻌﺔ ﺍﻟﻌﲔ ﺃﻣﺎ ﻧﻈﺮﺓ ﺍﻟـﺸﻬﻮﺓ ﻓﻬـﻲ‬ ‫ﺑﺎﻹﺭﺍﺩﺓ ﻭﻣﻦ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻓﻠﻨﻐﻠﻖ ﺑﺎﺏ ﺍﻟﻨﻈﺮ ﺃﻣﺎﻡ ﺍﻟﺸﻬﻮﺓ ﻷﻧﻪ ﻳﺼﻮﺭ‬ ‫ﺧﻴﺎﻻﺕ ﻭﺃﺷﻜﺎ ﹰﻻ ﻟﻴﺴﺖ ﺑﻘﻠﻴﻠﺔ ﰲ ﻧﻔﻮﺳﻨﺎ ﻓﺘﺴﺒﺐ ﺣﺮﻛﺔ ﺍﻟﺸﻬﻮﺓ‬ ‫ﰲ ﺃﻋﻀﺎﺋﻨﺎ ﻭﻧﺴﻌﻰ ﻻﺷﺘﻬﺎﺀ ﺻﻮﺭ ﳐﺘﻠﻔﺔ ﻭﻫﺬﺍ ﻛﻠﻪ ﻳﻌﺮﺽ ﻟﻨﺎ ﺇﺫﺍ‬ ‫ﱂ ﺗﻜﻦ ﻟﻨﺎ ﻧﻈﺮﺓ ﺍﷲ ﺃﻣﺎﻡ ﺃﺫﻫﺎﻧﻨﺎ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﻭﺟﺪ ﻓﻴﻨﺎ ﺫﻛـﺮ ﺍﷲ‬ ‫ﻓﺈﻥ ﲨﻴﻊ ﺍﻟﺘﺬﻛﺎﺭﺍﺕ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ﺗﻀﻤﺤﻞ ﺳﺮﻳﻌﹰﺎ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ‬ ‫ﻧﻄﻔﺊ ﺍﻟﺸﻬﻮﺓ ﻓﻠﻨﺘﻔﺮﺱ ﰲ ﺍﻷﻭﺳﺎﺥ ﺍﻟﱵ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻬﺎ ﻃﺒﻴﻌﺔ‬ ‫ﺃﺟﺴﺎﺩﻧﺎ‪.‬‬ ‫‪@ @ÙjÜÓ@ÅÐya@ÅФ@Ý×@ÖìÏ‬‬

‫ﺗﻀﻄﺮﺏ ﻣﻌﻪ ﻭﺃﻳﻀﹰﺎ ﺗﺘﺨﺒﻞ ﺍﻷﻋﻀﺎﺀ ﻭﺗﺘﻌﻜﺮ ﺍﻟﻀﻤﺎﺋﺮ ﻷﻥ ﺍﻟﺸﻲﺀ‬ ‫ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻣﻦ ﺍﻟﻘﻠﺐ ﺇﻥ ﻛﺎﻥ ﺻﻼﺣﹰﺎ ﺃﻭ ﺷﺮﹰﺍ ﻓﻬﻮ ﻳﻜﻮﻥ ﺍﳌﻌﺘـﱪ‬ ‫ﺧﻄﻴﺔ ﺃﻭ ﺑﺮﹰﺍ‪ .‬ﻓﻠﻬﺬﺍ ﺃﺭﺍﺩ ﺳﻴﺪﻧﺎ ﺃﻥ ﻳﺮﻓﻊ ﺃﺻﻞ ﺍﻟﺸﻬﻮﺓ ﻣﻦ ﺍﻟﻘﻠﺐ‬ ‫ﺑﻘﻮﻟﻪ ﻣﻦ ﻳﻨﻈﺮ ﺇﱃ ﺇﻣﺮﺃﺓ ﻟﻴﺸﺘﻬﻴﻬﺎ ﻓﻘﺪ ﺯﻧﺎ ‪‬ﺎ ﰲ ﻗﻠﺒﻪ‪ .‬ﺇﻥ ﻧﻈـﺮﺓ‬ ‫ﺍﷲ ﻭﺣﻴﺪﺓ ﻫﻲ ﻭﻟﻴﺲ ﻛﻤﺎ ﻳﻨﻈﺮ ﻫﻮ ﺇﱃ ﺍﻟﻨﺎﺱ‪ .‬ﻫﻢ ﻳﻨﻈﺮﻭﻥ ﻷ‪‬ﻢ‬ ‫ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺨﻔﻴﺔ ﰲ ﺍﻟﻨﻔﺲ‪ .‬ﻓﻠﺘﻤﻨﻌﻚ ﻧﻈـﺮﺓ ﺍﷲ ﻣـﻦ‬ ‫ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳﺸﺎﺀ ﺍﻟﻔﺴﻖ ﻭﻧﻘﻪ ﻟﺘﻘﺒﻞ ﺍﻟﻨﻈﺮ ﺍﻹﳍﻲ‪ .‬ﻓﺈﻥ ﻛـﺜﲑﻳﻦ‬ ‫ﻫﻢ ﺯﻧﺎﺓ ﺑﺎﻹﺭﺍﺩﺓ ﺩﻭﻥ ﺗﻜﻤﻴﻞ ﺍﻟﻔﻌﻞ ﻭﻳﺰﻧﻮﻥ ﲝﺴﻦ ﺍﻟﻮﺟﻮﻩ ﻭﻫﻢ‬ ‫ﻳﻈﻨﻮﻥ ﺃﻧﻪ ﻣﺎ ﺩﺍﻡ ﺍﻟﻨﺎﺱ ﻻ ﻳﻨﻈﺮﻭ‪‬ﻢ ﻓﺈﻥ ﺍﷲ ﻏﲑ ﻧﺎﻇﺮ ﺇﻟﻴﻬﻢ ﻭﻫﻢ‬ ‫ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻋﺎﺭﻑ ﲞﻔﺎﻳﺎ ﻓﻜﺮﻫﻢ‪.‬‬ ‫ﻛﻞ ﻓﻜﺮ ﻳﺮﻏﺐ ﰲ ﺍﻟﺸﺮ ﻫﻮ ﺧﻄﻴﺔ ﻣﻦ ﺍﻹﺭﺍﺩﺓ ﻭﻟﻮ ﱂ ﻳﻨﻔـﺬ‬ ‫ﻓﻼ ﺗﺸﺘﻪ ﺑﻘﻠﺒﻚ ﻭﻻ ﺗﺸﻐﻞ ﻋﲔ ﻓﻜﺮﻙ ﲝﺲ ﺧﺎﺭﺝ ﻋﻨﻚ‪ .‬ﻭﻛﻤﺎ‬ ‫ﺃﻥ ﻃﺒﻴﻌﺔ ﺍﻟﻨﻔﺲ ﺃﻓﻀﻞ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﳉﺴﺪ ﻟﺬﻟﻚ ﻓﺈﻥ ﺯﻧﺎﻫﺎ ﺃﺻﻌﺐ‬ ‫ﻣﻦ ﺯﻧﺎﻩ‪ .‬ﻓﻠﻨﻬﺮﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻧﺎ ﺍﻟﺬﻱ ﻻ ﺗﻈﻨﻪ ﺃﻧﻪ ﺧﻄﻴﺔ ﻭﻟﻜﻨﻪ ﺇﰒ‬ ‫ﻋﻈﻴﻢ‪.‬‬

‫ﳚﺐ ﻋﻠﻰ ﺍﻟﺮﺍﻫﺐ ﺃﻥ ﻳﺬﻛﺮ ﻋﻬﺪﻩ ﻣﻊ ﺍﷲ ﰲ ﻛـﻞ ﻭﻗـﺖ‬ ‫ﻭﳛﺘﺮﺱ ﻓﺎﻟﻘﻠﺐ ﻫﻮ ﻳﻨﺒﻮﻉ ﺍﻷﻓﻜﺎﺭ ﻭﻓﻴﻪ ﺍﻹﺭﺍﺩﺓ ﺳـﺎﻛﻨﺔ ﻭﻣﻨـﻪ‬ ‫ﲣﺮﺝ ﳎﺎﺭﻱ ﺍﻷﻓﻌﺎﻝ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﳓﻔﻈﻪ ﺑﻨﻘﺎﻭﺓ ﻟﻴﺴﺘﺮﻳﺢ ﻓﻴﻪ ﺍﷲ ﺇﺫﺍ‬ ‫ﱂ ﻳﺘﻨﺠﺲ‪ .‬ﻷﻥ ﺍﻟﻘﻠﺐ ﺇﺫﺍ ﺍﺿﻄﺮﺏ ﺑﺎﻟﺸﻬﻮﺓ ﻓﺈﻥ ﲨﻴﻊ ﺍﳊـﻮﺍﺱ‬

‫ﺇﻥ ﺍﳉﺴﺪ ﺍﻟﺬﻱ ﺍﻣﺘﺰﺟﺖ ﻓﻴﻪ ﺍﻟﺸﻬﻮﺓ ﻃﺒﻴﻌﻴﹰﺎ ﻟﻴﺲ ﻫﻮ ﺍﻟﺰﻧـﺎ‬ ‫ﻭﻟﻜﻦ ﺗﻌﺒﺪ ﺍﻟﻨﻔﺲ ﳌﺎ ﻫﻮ ﻏﺮﻳﺐ ﻋﻦ ﻃﺒﻌﻬﺎ ﻫﺬﺍ ﻫﻮ ﺍﻟﺰﻧﺎ‪ .‬ﻭﺍﻟﻐﻠﺒﺔ‬ ‫ﻻ ﺗﻌﺮﻑ ﺑﺈﺑﻄﺎﻝ ﺍﻟﻔﻜﺮ ﻣﻦ ﺍﳍﺬﻳﺬ ﺑﺎﻟﺰﻧﺎ ﺑﻞ ﺑﻐﻠﺒﺘﻪ ﻭﺣﺪﻩ ﳎـﺮﺩﹰﺍ‬ ‫ﻓﺈﻧﻚ ﲡﺪ ﺃﻥ ﻛﺜﲑﻳﻦ ﻗﺪ ﻫﺪﺃﺕ ﻣﻨﻬﻢ ﺃﻓﻜﺎﺭ ﺍﻟﺰﻧﺎ ﺑﻮﺟﻮﺩ ﺃﻓﻜـﺎﺭ‬

‫}‪{٩٦‬‬

‫}‪{٩٧‬‬

‫ﺃﺧﺮﻯ ﻗﺪ ﺃﲬﺪ‪‬ﺎ ﻓﺈﺫﺍ ﻣﺎ ﻓﺮﻏﺖ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻓﺈﻥ ﻓﻜـﺮ ﺍﻟﺰﻧـﺎ‬ ‫ﻳﺜﺒﺖ ﰲ ﻣﻮﺿﻌﻪ ﻷﻧﻪ ﻛﺎﻥ ﳏﺠﻮﺑﹰﺎ ﰲ ﻇﻞ ﺃﱂ ﺁﺧﺮ‪.‬‬ ‫ﺇﺫﺍ ﻋﺮﻑ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺃﻱ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳋﻄﻴﺔ ﻫﻮ ﺷﺮ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﻌﻤﻠﻪ ﻭﻳﻔﻌﻠﻪ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﺑﻐﲑ ﻧﺪﺍﻣﺔ ﻓﺈﻥ ﺍﳊﺎﺳﻴﺔ ﺗﺆﺧﺬ‬ ‫ﻣﻨﻪ ﻭﻻ ﻳﻌﺪ ﻳﻌﺮﻑ ﺃﻧﻪ ﺷﺮ ﻷﻥ ﺍﳋﻄﻴﺔ ﻟﻴﺴﺖ ﻓﻘـﻂ ﺗـﻨﺠﺲ‬ ‫ﺍﻟﻨﻔﺲ ﺑﻞ ﺇ‪‬ﺎ ﺃﻳﻀﹰﺎ ﺗﻌﻤﻲ ﺍﻹﻓﺮﺍﺯ ﻓﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻨﺪﺍﻣـﺔ‬ ‫ﻫﻲ ﺃﻥ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﺃ‪‬ﺎ ﺧﻄﻴﺔ ﻷﻧﻪ ﺇﺫﺍ ﻋﻠﻢ ﺫﻟـﻚ ﻭﺭﺑﻄﺘـﻪ‬ ‫ﺍﳋﻄﻴﺔ ﻓﺈﻧﻪ ﻳﺴﻌﻰ ﰲ ﺃﻥ ﳛﻞ ﺫﺍﺗﻪ ﻣﻨﻬﺎ‪.‬‬ ‫ﺇﺫﺍ ﻣﺎ ﺗﻨﻘﻰ ﻓﻜﺮﻙ ﻣﻦ ﺃﱂ ﺍﻟﺰﻧﺎ ﻓﺈﻥ ﺻﻼﺗﻚ ﺗﻜﻮﻥ ﻃـﺎﻫﺮﺓ‬ ‫ﺧﻔﻴﻔﺔ ﻭﺗﺸﺮﻕ ﻓﻴﻚ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﻋﻨﺪﻣﺎ ﺗﻨﻘﻲ ﻋﲔ ﻧﻔﺴﻚ ﻟﻴﺤﻞ‬ ‫ﻓﻴﻬﺎ‪ .‬ﻭﺃﱂ ﺍﻟﺰﻧﺎ ﻳﻠﻘﻲ ﻋﻜﺮﹰﺍ ﰲ ﺍﻟﻨﻔﺲ ﻭﻳﻀﻌﻒ ﻗﻮ‪‬ـﺎ ﻭﻳﺒﻄـﻞ‬ ‫ﺍﳊﺮﻛﺎﺕ ﺍﻹﳍﻴﺔ ﻣﻨﻬﺎ ﻭﻫﻮ ﻣﻜﺪﺭ ﻣﺴﺠﺲ ﻭﻣﻄﻴﺶ ﺃﻛﺜﺮ ﻣﻦ ﺑﻘﻴﺔ‬ ‫ﺍﻵﻻﻡ‪.‬‬ ‫ﺇﻥ ﺍﻟﺸﻬﻮﺓ ﺗﺪﺧﻞ ﺇﻣﺎ ﻣﻦ ﻧﻈﺮﺓ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﻣﻦ ﻣﻔﺎﻭﺿﺔ ﺍﻟﻜﻼﻡ‬ ‫ﰲ ﺳﲑ‪‬ﻦ ﺃﻭ ﻣﻦ ﺯﻳﺎﺩﺓ ﻋﻦ ﺍﳊﺎﺟﺔ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟـﺸﺮﺍﺏ ﻓـﺈﻥ‬ ‫ﺭﻓﻌﺖ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﻛﻨﺖ ‪‬ﺬ ﰲ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻓـﺈﻥ ﺍﻟﻔﻜـﺮ ﻻ‬ ‫ﻳﺘﻌﺒﻚ ﻭﻻ ﺗﺸﻌﻞ ﺍﻟﺸﻬﻮﺓ ﺍﳉﺴﺪ ﲝﺮﺍﺭﺗﻪ ﻭﻻ ‪‬ﺬ ﺍﻟﻨﻔﺲ ‪‬ﺎ ﻷ‪‬ﺎ‬ ‫ﻟﻴﺴﺖ ﻣﺒﻄﻠﺔ ﺍﳍﺬﻳﺬ ﺑﺎﷲ‪ .‬ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﻻ ﺗﺘـﻴﻘﻆ ﺇﺫﺍ ﻭﺟـﺪﺕ‬ ‫ﺍﳉﺴﺪ ﻋﻤﺎ ﹰﻻ ﻭﺍﻟﻨﻔﺲ ﻣﻬﺘﻤﺔ ﺑﺎﷲ ﺑﻞ ﺃ‪‬ﺎ ﺗﺮﺟﻊ ﺇﱃ ﺧﻠﻔﻬﺎ‪.‬‬ ‫}‪{٩٨‬‬

‫ﺇﺫﺍ ﺁﳌﻚ ﻭﺟﻊ ﺍﻟﺸﻬﻮﺓ ﻓﺎﻋﺮﻑ ﺳﺒﺒﻪ ﻭﺍﻗﻄﻌﻪ ﻓـﺈﺫﺍ ﺃﻛﻠـﺖ‬ ‫ﻟﻨﻔﺴﻚ ﻓﺈﻧﻚ ﻟﺴﺖ ﲣﻄﺊ ﺃﻣﺎ ﺇﺫﺍ ﺃﻛﻠﺖ ﻟﻠﺸﻬﻮﺓ ﻓﺈﻧﻚ ﲣﻄـﺊ‪.‬‬ ‫ﻭﺇﻧﻚ ﺗﻌﺮﻑ ﻫﺬﺍ ﺑﺄﻧﻪ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺸﻬﻮﺓ ﻣﺘﺤﺮﻛﺔ ﰲ ﺃﻋـﻀﺎﺋﻚ‬ ‫ﻭﺗﺘﻌﺒﻚ ﺍﻋﻠﻢ ﺃﻥ ﻣﺄﻛﻮﻟﻚ ﳍﺎ ﻭﻫﻲ ﺗﺰﺩﺍﺩ ﻭﺗﻘـﻮﻯ ﻓـﻼ ﺗﻌـﻂ‬ ‫ﻟﻠﺸﻬﻮﺓ ﺷﺮﻛﺔ ﻣﻊ ﺣﻴﺎﺗﻚ ﻭﻻ ﺗﺘﺮﻙ ﻟﺬﺗﻚ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺗﻨﺤﻞ ﺑـﻞ‬ ‫ﺍﻧﻘﻠﻬﺎ ﻣﻦ ﺟﺴﺪﻙ ﻟﻠﻨﻔﺲ ﻭﺧﺬ ﺍﳊﺮﺍﺭﺓ ﻣﻦ ﺟﺴﺪﻙ ﻭﺿﻌﻬﺎ ﻋﻠﻰ‬ ‫ﻧﻔﺴﻚ ﻭﺍﺳﻨﺪ ﻛﻞ ﺃﻣﻮﺭﻩ ﻟﻠﻨﻔﺲ ﻭﺍﺻﻨﻊ ﻫﺬﺍ ﺑﺎﻷﻛﺜﺮ ﰲ ﻭﻗـﺖ‬ ‫ﺷﺒﺎﺑﻚ‪.‬‬ ‫ﺍﻋﻠﻢ ﻛﻤﺎ ﺗﻮﺟﺪ ﺁﻻﻡ ﺍﻟﺸﻬﻮﺓ ﰲ ﺍﻟﻨﻔﺲ ﻛﺬﻟﻚ ﺗﻮﺟﺪ ﺷﻬﻮﺓ‬ ‫ﺍﻟﻔﻀﺎﺋﻞ ﻓﻴﻬﺎ ﻷ‪‬ﺎ ﺇﺫﺍ ﺍﺷﺘﻬﺖ ﺍﻟﺮﻭﺣﻴﺎﺕ ﻛﺎﻧﺖ ﺷﻬﻮ‪‬ﺎ ﻃﺒﻴﻌﻴﺔ‬ ‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻛﺖ ﻣﻊ ﺍﻟﺮﻭﺡ ﻓﺈ‪‬ﺎ ﺗﻘﺒﻞ ﻟﺬﺓ ﺍﻟﺮﻭﺡ ﻭﺇﺫﺍ ﻣـﺎ ﺫﺍﻗـﺖ‬ ‫ﺍﻟﻨﻔﺲ ﻫﺬﻩ ﺍﳊﻼﻭﺓ ﻓﺈﻥ ﺷﻬﻮﺓ ﺍﻟﺰﻭﺍﺝ ﲤـﻮﺕ ﻣﻨـﻬﺎ‪ .‬ﻭﺍﻋﻠـﻢ‬ ‫ﺑﺎﻟﺘﺠﺮﺑﺔ ﺃﻥ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﺗﺘﻴﻘﻆ ﻓﻴﻚ ﺇﺫﺍ ﻋﺪﻣﺖ ﺣﺴﻦ ﺷـﻬﻮﺓ‬ ‫ﺍﻟﺮﻭﺡ‪ .‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﺤﺮﻙ ﻓﻴﻚ ﺷﻬﻮﺗﺎ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ ﻣﻌﹰﺎ ﻷﻥ‬ ‫ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺸﺘﻌﻞ ﰲ ﺍﻷﻋﻀﺎﺀ ﻣﺎ ﺩﺍﻣﺖ ﺷﻬﻮﺓ‬ ‫ﺍﻟﺮﻭﺡ ﰲ ﺍﻷﻓﻜﺎﺭ‪ .‬ﺃﻣﺎ ﺗﻠﻚ ﻓﺘﻨﺘﺞ ﺳﺠﺴﹰﺎ ﻭﺃﻣﺎ ﻫـﺬﻩ ﻓﺘﺮﺗﻴـﺐ‬ ‫ﻭﺣﺴﻦ ﻧﻈﺎﻡ‪ .‬ﺗﻠﻚ ﺇﺫﺍ ﻛﻤﻠﺖ ﺗﻈﻠﻢ ﻧﻮﺭ ﺍﻷﻓﻜﺎﺭ ﻭﺗﺒﻄﻞ ﺍﳌﻌﺮﻓﺔ‬ ‫ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻟﻀﻤﲑ ﻭﺃﻣﺎ ﻫﺬﻩ ﻓﺘﻤﻸ ﺍﻟﻨﻔﺲ ﻧﻮﺭﹰﺍ ﻭﺍﻟﻀﻤﲑ ﺣﻜﻤﺔ‬ ‫ﻭﻧﻈﺮﺍﺕ ﻭﺷﺨﻮﺻﹰﺎ ﻧﻘﻴﹰﺎ ﰲ ﺍﷲ ﻭﺗﺸﺠﻊ ﺍﻹﻧﺴﺎﻥ ﻭﲡﻌﻞ ﻋﻘﻠـﻪ‬ ‫ﻣﺘﺨﻠﺼﹰﺎ ﻣﺴﺮﻋﹰﺎ ﻟﻜﻞ ﻋﻤﻞ ﺭﻭﺣﺎﱐ ﻭﺇﻥ ﻋﺮﺽ ﻣﻦ ﺿﻌﻒ ﺍﳉﺴﺪ‬ ‫}‪{٩٩‬‬

‫ﺃﻭ ﺑﺮﻭﺩﺓ ﻃﺒﻴﻌﻴﺔ ﻣﻠﻞ ﺍﳉﺴﺪ ﰲ ﺍﻟﻮﻗﺖ ﺗﻐﻠﻲ ﺣﺮﺍﺭﺓ ﺍﻟﺮﻭﺡ ﻭﺗﻄﺮﺩ‬ ‫ﺑﺮﻭﺩﺗﻪ ﻭﻣﺜﻠﻤﺎ ﺗﻄﺮﺩ ﺣﺮﺍﺭﺓ ﺍﻟﺪﻡ ﺍﳌﻠﻞ ﺍﳌﺘﻮﻟﺪ ﻣﻦ ﺑﺮﻭﺩﺓ ﺍﻟـﺒﻠﻐﻢ‬ ‫ﻫﻜﺬﺍ ﺗﻄﺮﺩ ﺣﺮﺍﺭﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻀﻼﻟﺔ ﻭﻋﺪﻡ ﳏﺒﺔ ﺍﷲ ﻣـﻦ ﺍﻟـﻨﻔﺲ‬ ‫ﻭﺍﳉﺴﺪ ﻭﻛﻤﻘﺪﺍﺭ ﺍﳊﺮﺍﺭﺓ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻨﻔﺲ ﻳﻜﻮﻥ ﳍﺎ ﺣـﺮﺍﺭﺓ‬ ‫ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺎﺕ‪ .‬ﻓﺎﺟﺘﻬﺪ ﻭﺃﺷﻌﻞ ﺣﺮﺍﺭﺓ ﺍﻟﺮﻭﺡ ﻓﻴـﻚ ﻣـﺎ ﺩﺍﻡ ﰲ‬ ‫ﺟﺴﺪﻙ ﺣﺮﺍﺭﺓ ﻭﺷﻬﻮﺓ ﺍﻟﻄﺒﻴﻌﺔ ﰲ ﺃﻋﻀﺎﺋﻚ ﻭﻧﺒﻪ ﺷﻬﻮﺓ ﺇﳍﻴـﺔ ﰲ‬ ‫ﺃﻓﻜﺎﺭﻙ ﻟﻜﻲ ﺗﻐﲑ ﺷﻬﻮﺓ ﺑﺸﻬﻮﺓ ﻭﺗﺄﺧﺬ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻐﻠﺒﺔ ﻭﰲ‬ ‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻚ ﻗﻮﺓ ﳋﺪﻣﺔ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﺍﺟﺘﻬﺪ ﻭﺍﺟﻌﻞ‬ ‫ﺟﺴﺪﻙ ﺧﺎﺩﻣﹰﺎ ﻟﺸﻬﻮﺓ ﺍﻟﺮﻭﺡ ﺣﱴ ﺇﺫﺍ ﺿﻌﻒ ﺍﳉﺴﺪ ﺑﺎﻟﺸﻴﺨﻮﺧﺔ‬ ‫ﲡﺪ ﰲ ﻧﻔﺴﻚ ﻗﻮﺓ ﻭﲢﺘﺮ ﺑﺄﻓﻜﺎﺭﻙ ﻭﺇﺫﺍ ﻣﺎ ﺑﺮﺩﺕ ﺷﻬﻮﺓ ﺍﳉـﺴﺪ‬ ‫ﻣﻊ ﺣﺮﺍﺭﺗﻪ ﺗﻘﻮﻯ ﰲ ﺃﻋﻤﺎﻟﻚ‪.‬‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﻳﻨﻌﻢ ﻧﻔﺴﻪ ﰲ ﺷﺒﺎﺑﻪ ﻓﺈﻧﻪ ﻻ ﻳﻨﺎﻝ ﻣﻌﺮﻓـﺔ ﺇﳍﻴـﺔ ﰲ‬ ‫ﺷﻴﺨﻮﺧﺘﻪ‪ .‬ﺣﺮﻙ ﺍﻟﻐﻀﺐ ﻗﺒﺎﻟﺔ ﺍﻟﺸﻬﻮﺓ ﻟﻴﺴﺎﻋﺪﻙ ﻟﺘﻬﺪﺃ ﻭﺗﻄـﺮﺩ‬ ‫ﺇﻏﺮﺍﺀﺍ‪‬ﺎ ﻭﺇﻥ ﺃﺣﺴﺴﺖ ﺃﻥ ﺃﻋﻀﺎﺀﻙ ﻗﺪ ﺃﺧﺬﺕ ﳋﺪﻣﺔ ﺍﻟـﺸﻬﻮﺓ‬ ‫ﺃﻳﻘﻆ ﺃﻓﻜﺎﺭﻙ ﳋﺪﻣﺔ ﻣﻌﺮﻓﺔ ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ ﻟﺌﻼ ﺗـﺄﰐ ﺍﻟـﺸﻬﻮﺓ‬ ‫ﻭﲡﺪﻙ ﺑﻄﺎ ﹰﻻ ﻭﺗﺼﻨﻊ ﻓﻴﻚ ﺇﺭﺍﺩ‪‬ﺎ‪ .‬ﻛﻦ ﺃﻣﺎﻣﻬﺎ ﺣﻴﹰﺎ ﺑﺎﻟﺮﻭﺡ ﻟﻜﻲ‬ ‫ﺗﻨﻄﻔﺊ ﺍﻷﺳﺒﺎﺏ ﺍﶈﺮﻛﺔ ﻟﻠﺸﻬﻮﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻓﻴﻚ‪.‬‬

‫ﻭﻟﻴﺲ ﻟﻠﺠﺴﺪ ﺃﻓﻜﺎﺭﹰﺍ ﻟﻄﻴﻔﺔ ﻭﺍﻣﺘﺰﺝ ﺍﻟﻄﺒﻌﺎﻥ ﺑﻌﻀﻬﻤﺎ ﻣﻊ ﺑﻌﺾ‪.‬‬ ‫ﻟﻜﻲ ﻳﻘﻮﻡ ﺟﺴﻢ ﺍﻟﻔﻀﺎﺋﻞ ﻣﻦ ﻳﻨﺒﻮﻉ ﺍﻷﻓﻜﺎﺭ ﻣـﻊ ﺃﻧـﺎﺀ ﻭﺁﻟـﺔ‬ ‫ﺍﳋﺪﻣﺔ‪.‬‬ ‫ﺃﱂ ﺍﻟﺰﻧﺎ ﻫﻮ ﺣﺎﺟﺰ ﺃﻣﺎﻡ ﻧﻈﺮﺓ ﺍﻟﻌﻘﻞ ﻟﺌﻼ ﻳﺘﻔﺮﺱ ﰲ ﺍﻹﳍﻴﺎﺕ‬ ‫ﻭﻟﻴﺲ ﻳﻈﻠﻢ ﺍﻟﺬﻫﻦ ﺇﺫﺍ ﻛﻤﻞ ﺑﺎﻟﻔﻌﻞ ﻓﻘﻂ ﺑﻞ ﻭﺇﺫﺍ ﺛﺒﺖ ﰲ ﺍﻟﻔﻜﺮ‬ ‫ﻭﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺭﺍﺿﻴﺔ ﺑﻪ ﻭﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻄﻬﺮ ﺍﻟﺬﻫﻦ ﺃﻭ ﹰﻻ ﻭﺣﻴﻨﺌﺬ‬ ‫ﲢﻔﻆ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﳋﺎﺭﺝ ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﻣﻮﺿـﻮﻋﺔ ﰲ ﺍﻟﻮﺳـﻂ‬ ‫ﻭﺩﺍﺧﻞ ﻣﻨﻬﺎ ﺇﻓﺮﺍﺯ ﺍﻟﺬﻫﻦ ﻭﺧﺎﺭﺝ ﻣﻨﻬﺎ ﺍﻟﻨﻈﺮﺓ ﺍﻟـﺸﻬﻮﺍﻧﻴﺔ ﻓـﺈﻥ‬ ‫ﺧﻀﻌﺖ ﻟﻠﺬﻫﻦ ﻗﻠﺒﻬﺎ ﻟﺮﺗﺒﺔ ﺍﻟﺸﻬﻮﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺇﻥ ﻗﺒﻠـﺖ ﻣـﻦ‬ ‫ﺧﺎﺭﺝ ﺗﺬﻛﺎﺭﺍﺕ ﻭﺭﺑﺖ ﺁﺛﺎﺭ ﺍﻟﻘﺘﺎﻝ ﻭﻛﺪﺭﺕ ﻧﻘـﺎﻭﺓ ﺍﻷﻓﻜـﺎﺭ‬ ‫ﻭﻛﻠﻤﺎ ﻳﻀﻌﻒ ﺍﻟﻌﻘـﻞ ﻫـﻲ ﺗﻘـﻮﻯ ﻭﻳﻘﻮﻳﻬـﺎ ﺍﳉـﺴﺪﺍﻧﻴﺎﺕ‬ ‫ﻭﺍﶈﺴﻮﺳﺎﺕ ﻭﺣﻴﺚ ﻟﻴﺲ ﻗﺘﺎﻝ ﻓﻬﻨﺎﻙ ﻣﻮﺟﻮﺩ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺃﻟﻘﺎﻩ‬ ‫ﺍﻟﺮﺏ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻘﻞ ﺍﳌﺘﺪﺑﺮ ﺑﺎﻟﺮﻭﺡ ﻭﺍﳊـﻖ‬ ‫ﻭﺑﺪﻭﻥ ﺃﱂ ﺍﳋﻄﻴﺔ‪ .‬ﻷﻥ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻻ ﻳﺬﻛﺮ ﺧﻄﻴﺘﻪ‪.‬‬

‫ﺃﻣﻮﺭ ﺍﻟﻨﻔﺲ ﻫﻲ ﻣﻦ ﻓﻮﻕ ﻭﺃﻣﺎ ﺍﳉﺴﺪ ﻓﻤﻦ ﺃﺳﻔﻞ ﻭﺍﳉـﺴﺪ‬ ‫ﺧﻠﻖ ﻟﻴﻜﻮﻥ ﺧﺎﺩﻣﹰﺎ ﻹﺭﺍﺩﺓ ﺍﻟﻨﻔﺲ ﻷﻧﻪ ﻟﻴﺲ ﻟﻠﻨﻔﺲ ﺃﻓﻌﺎ ﹰﻻ ﻣﻨﻈﻮﺭﺓ‬

‫ﺍﻷﻓﻜﺎﺭ ﻫﻲ ﺍﻟﱵ ﺩﺍﺋﻤﹰﺎ ﺗﻘﺒﻞ ﺍﻟﺬﻛﺮﻳﺎﺕ ﻭﺍﻟﺬﻛﺮﻳﺎﺕ ﲢـﺮﻙ‬ ‫ﺍﻟﺸﻬﻮﺓ ﻭﺗﺴﺠﺲ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﺇﺫﺍ ﺗﺴﺠﺲ ﺍﻟﻔﻜﺮ ﻓﺈﻧﻪ ﻻ ﻳـﺴﺘﻄﻴﻊ‬ ‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﷲ‪ .‬ﻓﻠﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻠﺮﺍﻫـﺐ ﺃﻥ ﻳﺒﺘﻌـﺪ ﻋـﻦ ﺍﳌﻨـﺎﻇﺮ‬ ‫ﻭﺍﻟﺬﻛﺮﻳﺎﺕ‪ .‬ﲨﻴﻊ ﺃﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﲤﻨﻊ ﺍﻟﺬﻫﻦ ﻣﻦ ﺍﳊـﺲ‬ ‫ﺑﺴﲑﺓ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻭﺧﺼﻮﺻﹰﺎ ﺃﱂ ﺍﻟﺰﻧﺎ‪.‬‬

‫}‪{١٠٠‬‬

‫}‪{١٠١‬‬

‫ﺇﻥ ﺗﺪﺑﲑ ﺳﲑﺓ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻫﻮ ﺣﻼﻭﺓ ﻭﻓـﺮﺡ ﻭﻃﻬـﺮ‬ ‫ﻭﻗﺪﺍﺳﺔ ﻭﺗﻌﻔﻒ ﻣﻦ ﻛﻞ ﺍﻟﺸﺮﻭﺭ ﻭﻋﺪﻡ ﺗﺄﱂ ﺍﳋﻄﻴﺔ ﺳﻼﻡ ﻭﺣﺐ‬ ‫ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺧﻄﻴﺔ ﺃﺧﺮﻯ ﺗﺴﺠﺲ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻣﺜﻞ ﺍﻟﺰﻧﺎ ﻭﳍﺬﺍ‬ ‫ﺃﻇﻬﺮ ﺻﻌﻮﺑﺘﻬﺎ ﻣﻮﺳﻰ ﺇﺫ ﻗﺎﻝ ﺭﺟﻞ ﳜﺮﺝ ﻣﻨﻪ ﺯﺭﻉ ﻳﻜﻮﻥ ﳒﺲ‬ ‫ﺇﺫﺍ ﱂ ﻳﺘﺤﺮﻙ ﻣﻦ ﺍﻹﺭﺍﺩﺓ ﺑﻞ ﻣﻦ ﺍﻟﻌﺎﺭﺽ‪ .‬ﻓﻠﻨﺤـﺬﺭ ﺇﺫﻥ ﻣـﻦ‬ ‫ﺍﻟﺴﻘﻮﻁ ﰲ ﻫﺬﺍ ﺍﻷﱂ ﻭﺍﻟﺬﻱ ﻳﺘﻌﺮﻯ ﻣﻨﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻜﻤـﺎﻝ‬ ‫ﲟﺤﺒﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﻻ ﻳﻘﺒﻞ ﺍﺣﺴﺎﺳﺎﺕ ﺍﻷﻣﻮﺭ ﺍﶈﺮﻛﺔ ﳍﺬﺍ ﺍﻷﱂ‪.‬‬ ‫ﺃﻣﺎ ﺃﻧﺖ ﺇﻥ ﱂ ﺗﺒﻠﻎ ﺑﻌﺪ ﳍﺬﺍ ﻓﺘﻔﻜﺮ ﺩﺍﺋﻤﹰﺎ ﻓﻴﻤﺎ ﻗﻠﻨﺎﻩ ﺃﻭ ﹰﻻ ﻭﻛﻤﻠـﻪ‬ ‫ﺑﺎﻟﻔﻌﻞ ﻭﺍﻗﻔﻞ ﻣﺪﺍﺧﻞ ﺍﻟﺸﻬﻮﺓ ﺍﻟﱵ ﻫـﻲ ﺍﳌﻨـﺎﻇﺮ ﻭﺍﳌﻔﺎﻭﺿـﺎﺕ‬ ‫ﺍﳋﺎﺭﺟﻴﺔ ﻭﺳﺪ ﻳﻨﺒﻮﻋﻬﺎ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﱂ ﻭﺻﺤﺔ ﺍﳉﺴﺪ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬ ‫ﻭﺍﻗﻄﻊ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﻮﻗﻈﻬﺎ ﻭﲢﺮﻛﻬﺎ ﰲ ﺍﻷﻋﻀﺎﺀ ﻭﺳﺒﻴﻞ ﺫﻟﻚ ﺃﻥ‬ ‫ﻻ ﲡﻌﻞ ﻓﻜﺮ ﻳﻬﺬ ‪‬ﺎ ﻭﻻ ﺃﻋﻀﺎﺀﻙ ﺗﺘﺤﺮﻙ ‪‬ﺎ ﻭﻻ ﻳﻜـﻮﻥ ﳍـﺎ‬ ‫ﻣﺪﺧﻞ ﻣﻦ ﺍﳋﺎﺭﺝ ﺇﱃ ﺩﺍﺧﻠﻚ ﻓﺘﻜﻮﻥ ﰲ ﺳﻼﻡ ﺑـﻼ ﺳـﺠﺲ‬ ‫ﻭﲢﺲ ﺑﺴﺒﺐ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ ﲨﻴﻊ ﺍﻷﺣﻴﺎﺀ‬ ‫ﺑﺎﳉﺴﺪ ﺑﻞ ﻳﺴﻤﻌﻮﻥ ﺻﻮﺕ ﻛﻼﻡ ﻋﻠﻰ ﺃﺳﺮﺍﺭﻩ ﻭﻻ ﳛﺴﻮﻥ ﻗﻮ‪‬ﺎ‬ ‫ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﻧﺆﻫﻞ ﻟﻘﻮﺓ ﺃﺳﺮﺍﺭﻩ ﻭﻟﻌﻤﻞ ﻭﺣﻔﻆ ﻭﺻﺎﻳﺎﻩ ﺍﻹﳍﻴﺔ ﻭﻻ‬ ‫ﳔﻴﺐ ﻣﻦ ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﺍﳌﻨﻈﻮﺭﺍﺕ ﺑﻴﺴﻮﻉ ﺍﳌﺴﻴﺢ‬ ‫ﺍﻟﺬﻱ ﺃﺗﻰ ﳋﻼﺻﻨﺎ ﻟﻪ ﺍ‪‬ﺪ ﺩﺍﺋﻤﹰﺎ ﻭﻋﻠﻴﻨﺎ ﺭﲪﺘﻪ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‪.‬‬

‫}‪{١٠٢‬‬

‫‪@ @åßbrÛa@Šàî½a‬‬ ‫ﻃﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ‬ ‫ﺇﺠﺎﺒﺔ ﺍﻟﻘﺩﻴﺱ ﻓﻴﻠﻭﻜـﺴﻴﻨﻭﺱ ﻋﻠـﻰ ﺴـﺅﺍل ﺴـﺄﻟﻪ‬ ‫ﺍﻟﺒﻁﺭﻴﻕ ﺍﻟﻘﺩﻴﺱ ﺍﻟﺭﻫﺎﻭﻱ ﻋﻥ ﺁﻻﻡ ﺍﻟﻨﻔﺱ ﻭﻋﻠـﻰ‬ ‫ﻜﻴﻔﻴﺔ ﻁﻬﺎﺭﺓ ﺍﻟﻨﻔﺱ ﻭﻜﻴﻑ ﻨﻘﺘﻨﻲ ﺍﻟﻁﻬﺎﺭﺓ ﻭﺇﻥ ﻜﺎﻥ‬ ‫ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻨﺨﺘﺎﺭ ﻤﻭﺍﻀﻊ ﻟﻠﻘﺘﺎل ﻤﻘﺎﺒل ﺍﻵﻻﻡ ﻭﺇﻥ‬ ‫ﻫل ﻴﻠﻴﻕ ﺃﻥ ﻨﻜﻤل ﺒﺎﻟﻔﻌل ﺠﻤﻴﻊ ﻭﺼـﺎﻴﺎ ﺍﻟﻤـﺴﻴﺢ‪.‬‬ ‫ﻓﻨﻘﺩﻩ ﺍﻟﻘﺩﻴﺱ ﻭﻻﻤﻪ ﻭﺒﻴﻥ ﻟﻪ ﺃﻨﻪ ﻟﻴﺱ ﺒﺘﺭﺘﻴﺏ ﺴﺄل‪.‬‬

‫ﺃﻇﻬﺮﺕ ﺑﺎﻟﻔﻌﻞ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺃﻧﻚ ﲢﺒﻨﺎ ﻛﺜﲑﹰﺍ ﻷﻥ ﻣﻦ ﻛﺜـﺮﺓ‬ ‫ﳏﺒﺘﻚ ﻧﺴﻴﺖ ﻣﻘﺪﺍﺭﻧﺎ ﻓﻜﺎﻥ ﻳﻠﻴﻖ ﺑﻨﺎ ﺃﻥ ﻧﻜﺘﺐ ﻭﻧﺴﺄﻟﻚ ﻟﻜـﻲ‬ ‫ﻧﺘﻌﻠﻢ ﻣﻨﻚ ﻟﻮ ﻛﻨﺎ ﻣﻌﺘﻨﲔ ﲝﻴﺎﺓ ﻧﻔﻮﺳﻨﺎ ﻭﻟﻜﻦ ﻫﻮﺫﺍ ﻣـﻦ ﺃﺟـﻞ‬ ‫ﳏﺒﺘﻚ ﻛﺘﺒﺖ ﻟﻨﺎ ﺗﺴﺄﻟﻨﺎ ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﻟﺘﻌﻠﻴﻤﻨـﺎ ﺑﻮﺍﺳـﻄﺔ‬ ‫ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻣﻨﻚ ﺑﺎﻟﺴﺆﺍﻝ ﻣﺘﻈﺎﻫﺮﹰﺍ ﺃﻧﻚ ﺗﺮﻳﺪ ﺃﻥ ﺗﺘﻌﻠﻢ ﻣﻨﺎ‬ ‫ﻭﺑﺎﻷﺧﺺ ﻷﻥ ﺍﳊﺎﻝ ﺍﻟﺬﻱ ﳓﻦ ﻓﻴﻪ ﺍﻟﻴﻮﻡ ﻣﻌﺪﻭﻡ ﻣﻨﻪ ﺑﺎﻟﻜﻠﻴﺔ ﲨﻴﻊ‬ ‫ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻼﻣﺔ ﻧﻔﻮﺳﻨﺎ ﻭﳓﻦ ﰲ ﺍﻟﺴﺠﺲ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺩﺍﺋﻤـﹰﺎ‬ ‫ﻭﻟﻴﺲ ﻟﻨﺎ ﻓﺮﺍﻍ ﻭﻟﻮ ﻗﻠﻴﻞ ﻟﻨﻠﺘﻔﺖ ﻓﻴﻪ ﻭﻧﻨﻈﺮ ﺇﱃ ﺫﻭﺍﺗﻨﺎ ﻓﺎﻟﺮﺟـﻞ‬ ‫ﺍﻟﺬﻱ ﺣﺎﻟﻪ ﻛﻬﺬﺍ ﻛﻴﻒ ﺗﺘﻘﺪﻡ ﺇﻟﻴﻪ ﻟﺘﺴﺄﻟﻪ ﺃﺳﺌﻠﺔ ﻟﻄﻴﻔﺔ ﺭﻭﺣﺎﻧﻴـﺔ‬ ‫ﺍﻟﱵ ﻣﻨﻬﺎ ﻛﻴﻒ ﻳﻨﺒﻐﻲ ﻭﳚﺐ ﻋﻠﻰ ﺍﳌﺘﻮﺣﺪ ﺃﻥ ﻳﻌﻤـﻞ ﻭﻳﺘـﺪﺑﺮ‪.‬‬ ‫}‪{١٠٣‬‬

‫ﻃﻠﺒﺖ ﻣﲏ ﺃﻥ ﺃﻋﺮﻓﻚ ﻭﻟﻜﻦ ﺑﻄﺮﻳﻖ ﻧﺴﻴﺖ ﻓﻴﻪ ﻣﻘﺪﺍﺭﻱ ﻭﺃﻧﺎ ﺃﻳﻀﹰﺎ‬ ‫ﺃﻧﺴﻰ ﺿﻌﻔﻲ ﻭﻟﺴﺖ ﺃﻓﻜﺮ ﰲ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﺳﺘﻄﺎﻋﱵ ﺃﻥ ﺃﻋﻤﻞ ﻣﺎ‬ ‫ﻃﻠﺒﺖ ﻟﻜﻦ ﺻﻼﺗﻚ ﺗﻘﺪﺭ ﺃﻥ ﲡﻌﻠﲏ ﺃﻓﻌﻞ ﻷﻧﻪ ﲟﺤﺒﺘﻚ ﺃﻧـﺴﻰ‬ ‫ﻣﱰﻟﱵ ﻭﻛﻴﻒ ﻭﺃﻧﺖ ﺑﺼﻼﺗﻚ ﲡﺎﺏ ﻟﻚ ﺃﺳﺌﻠﺘﻚ ﻭﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ‬ ‫ﺗﺮﻳﺪﻩ ﺗﻨﺎﻟﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺍﺳﺘﺠﺎﺑﺔ ﻟﺼﻼﺗﻚ‪.‬‬ ‫‪@ @bíb•ìÛa@ÅÐy‬‬ ‫ﺳﺆﺍﻟﻚ ﺍﻷﻭﻝ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻮ ﻫﻞ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻜﻤﻞ‬ ‫ﻭﺻﺎﻳﺎ ﺭﺑﻨﺎ ﺑﺎﻟﻔﻌﻞ ﻭﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﺃﻻ ﻳﻮﺟﺪ ﺧﻼﺹ ﳌـﻦ ﻻ‬ ‫ﳛﻔﻈﻬﺎ؟‪.‬‬ ‫ﻭﺍﳉﻮﺍﺏ ﺇﻧﻪ ﺣﺴﺐ ﺭﺃﻳﻲ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺳﺆﺍﻝ‬ ‫ﻓﺈﻥ ﻛﺎﻧﺖ ﻫﻲ ﻭﺻﺎﻳﺎ ﻓﻤﻌﻠﻮﻡ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗ‪‬ﺤﻔﻆ ﻭﺇﻥ ﱂ ﺗﻜـﻦ‬ ‫ﻛﺬﻟﻚ ﻓﻤﺎ ﻛﺎﻥ ﻗﺪ ﺷﺮﻋﻬﺎ ﺭﺑﻨﺎ‪ .‬ﻓﻴﺴﻮﻉ ﺭﺑﻨﺎ ﱂ ﻳﺘﻜﻠﻢ ﺃﻭ ﻳﻔﻌﻞ‬ ‫ﺷﻴﺌﹰﺎ ﻻ ﺣﺎﺟﺔ ﺇﻟﻴﻪ ﻭﻟﻴﺲ ﻋﻠﺔ ﻻﺳﺘﻌﻤﺎﻟﻪ ﻷﻧﻪ ﻗﺼﺪ ﳎﻴﺌﻪ ﺇﳕﺎ ﻛﺎﻥ‬ ‫ﻟﻴﻨﻘﻲ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺸﺮ ﻭﻳﺮﺩﻫﺎ ﳊﺎﻟﺘﻬﺎ ﺍﻷﻭﱃ ﻓﻮﺻﺎﻳﺎﻩ ﻣﺜﻞ ﺍﻟﻌﻘﺎﻗﲑ‬ ‫ﻭﺍﻷﺩﻭﻳﺔ ﺃﻋﻄﺎﻫﺎ ﻟﻨﺎ ﻟﺘﻨﻘﻴﺔ ﺍﻟﻄﺒﻊ ﺍﻟﺮﻭﺣﺎﱐ ﻭﺻﺤﺘﻪ‪ .‬ﻷﻥ ﺍﻟﻮﺻﺎﻳﺎ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺗﻔﻌﻞ ﰲ ﺍﻟﻨﻔﺲ ﻣﺜﻠﻤﺎ ﺗـﺼﻨﻊ ﺍﻟﻌﻘـﺎﻗﲑ ﰲ ﺍﻟﻄﺒـﻊ‬ ‫ﺍﳉﺴﺪﺍﱐ‪ .‬ﻭﻣﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻗﺪ ﺃﻋﻄﻴﺖ ﺑﻌﺪ ﺣﺮﻛﺔ‬ ‫ﺍﻟﺴﻘﻄﺔ ﻓﺎﻟﺬﻱ ﻫﻮ ﻣﺮﺗﻔﻊ ﻋﻦ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻫﻮ ﻏـﲑ ﳏﺘـﺎﺝ ﺇﱃ‬ ‫ﻋﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻷ‪‬ﺎ ﻣﻄﻬﺮﺓ ﻭﻟﻴﺲ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻟﺬﻱ ﻫﻮ ﻋﺎﺋﺶ ﰲ‬ ‫}‪{١٠٤‬‬

‫ﺍﻟﻨﻘﺎﻭﺓ ﺍﻟﻜﺎﻣﻠﺔ ﻷﻥ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﻫﻴﻠﻮﻳﺔ ﻛﺜﲑﺓ ﻟﻴﺲ ﻓﻴﻪ‬ ‫ﻣﻮﺿﻊ ﻟﻠﻮﺻﺎﻳﺎ ﺍﳌﻄﻬﺮﺓ‪ .‬ﻣﺜﻞ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻘﺪﻳﺴﲔ ﻷ‪‬ﻢ ﱂ ﻳﺴﻘﻄﻮﺍ‬ ‫ﻣﻦ ﺗﺎﻭﺭﻳﺔ ﺍﻟﻌﻤﻞ ﺍﻹﳍﻲ ﻓﻬﻢ ﻟﻴﺴﻮﺍ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﻛﻲ ﻳﺘﻄﻬﺮﻭﺍ ‪‬ﺎ‪ .‬ﻷﻥ ﻋﻤﻠﻬﻢ ﻫﻮ ﺭﻭﺣﺎﱐ ﻭﻓﻮﻕ ﺣﺮﻛﺔ ﺍﳌـﻴﻼﻥ‬ ‫ﻟﺬﻟﻚ ﻟﻴﺴﺖ ﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ ﻫﺬﻩ ﻻﺋﻘﺔ ‪‬ﻢ ﻟﻜﻨﻬﺎ ﺇﳕﺎ ﺷﺮﻋﺖ ﻟﻨﺎ‬ ‫ﻭﻫﻲ ﺃﻥ ﻧﻐﺴﻞ ﺃﺭﺟﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻧﻔﺘﻘﺪ ﺍﳌﺮﺿﻰ ﻭﻻ ‪‬ﺘﻢ ﺑﺎﻟﻐﺪ ﻭﺇﺫﺍ‬ ‫ﻼ ﻧﺴﲑ ﺍﺛﻨﲔ ﻭﺍﻟﺮﺳﻞ ﺃﻳﻀﹰﺎ ﺣﻔﻈﻮﺍ ﻫﺬﻩ ﺍﻟﻮﺻـﺎﻳﺎ ﺃﻭ ﹰﻻ‬ ‫ﺳﺨﺮﻧﺎ ﻣﻴ ﹰ‬ ‫ﻭﻋﻨﺪ ﺫﻟﻚ ﺑﻠﻐﻮﺍ ﻟﻠﻨﻘﺎﻭﺓ ﻷ‪‬ﻢ ﱂ ﻳﻜﻤﻠﻮﺍ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﻟﻜﻦ ﻣـﻦ‬ ‫ﺍﻟﻨﻌﻤﺔ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻔﻬﻢ ﺃﻧﻪ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ‪.‬‬ ‫ﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ‪‬ﺬﻩ ﺍﳊﻴﺎﺓ ﻓﻠﻴﺤﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻋﻠﻰ ﻛﻞ ﺣـﺎﻝ‬ ‫ﻭﻳﺸﻬﺪ ‪‬ﺬﺍ ﻗﻮﻝ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺷﺮﻋﻬﺎ ﻷﻧﻪ ﻃﺎﻫﺮ ﻗﺎﻝ ﺇﻧـﻪ ﻟـﻴﺲ‬ ‫ﺃﺣﺪ ﻳﺒﻠﻎ ﻟﻠﺤﺐ ﺇﻥ ﱂ ﳛﻔﻈﻬﺎ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺮﺏ ﻟﺘﻼﻣﻴﺬﻩ‪ :‬ﺍﻟﺬﻱ ﻋﻨﺪﻩ‬ ‫ﻭﺻﺎﻳﺎﻱ ﻭﳛﻔﻈﻬﺎ ﻫﻮ ﺍﻟﺬﻱ ﳛﺒﲏ ﻭﺍﻟﺬﻱ ﳛﺒﲏ ﳛﺒﻪ ﺃﰊ ﻭﺃﻧﺎ ﺃﻇﻬﺮ‬ ‫ﻟﻪ ﺫﺍﰐ ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﻟﺬﻱ ﳛﺒﲏ ﳛﻔﻆ ﻛﻼﻣﻲ ﻭﳛﺒﻪ ﺃﰊ ﻭﺇﻟﻴﻪ ﻧﺄﰐ‬ ‫ﻭﻋﻨﺪﻩ ﻧﺼﻨﻊ ﻣﱰ ﹰﻻ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ‪‬ﺬﺍ ﻳﻌﻠﻢ ﺍﻟﻌﺎﱂ ﺃﻧﻜﻢ ﺗﻼﻣﻴﺬﻱ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻓﻴﻜﻢ ﺣﺐ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ‪ .‬ﻭﺍﳊﺐ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺻﺤﺔ‬ ‫ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﻻ ﺗﺸﻔﻰ ﺃﻭ ﺗﺼﺢ ﺇﻻ ﺇﻥ ﺣﻔﻈﺖ ﺍﻟﻮﺻـﺎﻳﺎ ﻷﻥ‬ ‫ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻫﻮ ﺩﻭﻥ ﺍﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ ﻷﻥ ﺣﻔﻈﻬﺎ ﺇﳕﺎ ﻳﻜـﻮﻥ‬ ‫ﻣﻦ ﺍﳋﻮﻑ ﻭﻟﻴﺲ ﻣﻦ ﺍﳊﺐ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ‪ :‬ﻛﻲ ﻳﻨﻈﺮ ﺍﻟﻨﺎﺱ‬ ‫ﺃﻋﻤﺎﻟﻜﻢ ﻓﻴﻤﺠﺪﻭﺍ ﺃﺑﺎﻛﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻫﻜﺬﺍ ﺃﻳـﻀﹰﺎ ﻻ‬ ‫}‪{١٠٥‬‬

‫ﳝﻜﻦ ﻟﻸﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺃﻥ ﺗﻈﻬﺮ ﺇﻻ ﺇﺫﺍ‬ ‫ﺣﻔﻈﻨﺎ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﻓﺈﻥ ﻇﻦ ﺃﺣﺪ ﺃ‪‬ﺎ ﺛﻘﻴﻠﺔ ﻟـﺬﻟﻚ ﻻ ﻳـﺴﺘﻄﻴﻊ ﺃﻥ‬ ‫ﳛﻔﻈﻬﺎ ﻓﻠﻴﺴﻤﻊ ﻛﻠﻤﺔ ﺳﻴﺪﻧﺎ ﻧﺎﻗﻀﹰﺎ ﻇﻨﻪ ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﺍﲪﻠﻮﺍ ﻧـﲑﻱ‬ ‫ﱃ ﻳـﺎ ﲨﻴـﻊ‬ ‫ﻋﻠﻴﻜﻢ ﻓﻨﲑﻱ ﻫﲔ ﻭﲪﻠﻲ ﺧﻔﻴﻒ ﻭﺃﻳﻀﹰﺎ ﺗﻌﺎﻟﻮﺍ ﺇ ﹼ‬ ‫ﺍﳌﺘﻌﺒﲔ ﻭﺛﻘﻴﻠﻲ ﺍﻷﲪﺎﻝ ﻭﺃﻧﺎ ﺃﺭﳛﻜﻢ ﻭﺃﻥ ﺃﺣﺪ ﺍﻟﺮﺳـﻞ ﻗـﺎﻝ ﺇﻥ‬ ‫ﻭﺻﺎﻳﺎﻩ ﻟﻴﺴﺖ ﺛﻘﻴﻠﺔ ﻭﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﻈﻦ ﺃﻥ ﺣﻔﻆ ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﻫﻮ ﺷﻲﺀ ﻟﻴﺲ ﻫﺎﻣﹰﺎ ﺑﻞ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﳛﻔﻈﻬﺎ ﺃﻭ ﻳﻈـﻦ ﺃﻥ ﻟـﻴﺲ‬ ‫ﺣﺎﺟﺔ ﳊﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﲨﻴﻌﻬﺎ ﻷﻥ ﺳﻴﺪﻧﺎ ﺃﻛﺪ ﻟﻨﺎ ﺃﻥ ﳓﻔﻆ ﻛـﻞ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﻷﻧﻪ ﻗﺎﻝ ﻣﻦ ﻳﻨﻘﺾ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﺼﻐﺮﻯ ﻭﻋﻠﻢ‬ ‫ﺍﻟﻨﺎﺱ ﻫﻜﺬﺍ ﻓﺈﻧﻪ ﻳﺪﻋﻰ ﺻﻐﲑﹰﺍ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻣﺎ ﺍﻟـﺬﻱ‬ ‫ﻳﻌﻤﻞ ﻭﻳﻌﻠﻢ ﻓﺈﻧﻪ ﻳﺪﻋﻰ ﻋﻈﻴﻤﹰﺎ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻭﺑـﻮﻟﺲ‬ ‫ﺍﻟﺮﺳﻮﻝ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻳﺜﺒﺖ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻳﺆﻛﺪﻫﺎ ﻭﻳﺰﻳﺪ ﻋﻠﻴﻬـﺎ‬ ‫ﻭﺻﺎﻳﺎ ﺃﺧﺮﻯ ﻛﺜﲑﺓ ﻣﻦ ﻋﻨﺪﻩ ﻳﻠﻴﻖ ‪‬ﺬﺍ ﺍﻟﻘﺼﺪ‪ .‬ﻓﺒﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻻ‬ ‫ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻗﻮﻝ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﲢﻔﻆ ﻛﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻷﻧـﻪ ﻻ‬ ‫ﳝﻜﻦ ﺃﺑﺪﹰﺍ ﻟﻠﻨﻔﺲ ﺃﻥ ﺗﻄﻬﺮ ﺇﻻ ﲝﻔﻈﻬﺎ ﻓﻬﻲ ﻗﺪ ﺷـﺮﻋﺖ ﻣـﻦ‬ ‫ﺃﺟﻞ ﻫﺬﺍ ﺍﻟﺘﻄﻬﲑ‪ .‬ﻷﻧﻚ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺸﺮ ﻗﺪ ﺩﺧﻞ ﻣﻦ ﺃﺟﻞ ﳐﺎﻟﻔﺔ‬ ‫ﺍﻟﻮﺻﻴﺔ ﻟﺬﻟﻚ ﻓﺈﻧﻪ ﳜﺮﺝ ﺃﻳﻀﹰﺎ ﲝﻔﻈﻬﺎ‪ .‬ﻓﻤﻦ ﻣﻌﲎ ﺩﺧﻮﻝ ﺍﻟـﺸﺮ‬ ‫ﺃﻓﻬﻢ ﻗﺮﺏ ﺧﺮﻭﺟﻪ ﺃﻳﻀﹰﺎ‪ .‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺸﺘﻬﻲ ﻃﻬﺎﺭﺓ ﺍﻟـﻨﻔﺲ‬ ‫ﻣﺒﺎﺷﺮﺓ ﺩﻭﻥ ﺍﻟﺴﲑ ﺃﻭ ﹰﻻ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﻮﺻﻠﻨﺎ ﺇﻟﻴﻬﺎ‪.‬‬

‫ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﺣﻴﻨﻤﺎ ﺧﺮﺟﻮﺍ ﻣﻦ ﺑﺎﺑﻞ ﺇﱃ ﺃﻭﺭﺷـﻠﻴﻢ ﻣـﺸﻮﺍ ﰲ‬ ‫ﻃﺮﻳﻖ ﻣﺴﻠﻮﻙ ﻃﺒﻴﻌﻲ ﻭﺑﻌﺪ ﺫﻟﻚ ﺩﺧﻠﻮﺍ ﺇﱃ ﻣﺪﻳﻨﺘﻬﻢ‪ .‬ﺃﻣﺎ ﺣﺰﻗﻴﺎﻝ‬ ‫ﺑﻨﻌﻤﺔ ﺍﻻﺳﺘﻌﻼﻥ ‪‬ﺧﻄﻒ ﻭﺟﺎﺀ ﺇﱃ ﺃﻭﺭﺷﻠﻴﻢ ﻭﺻﺎﺭ ﻧﺎﻇﺮﹰﺍ ﲨﻴـﻊ‬ ‫ﺍﻻﺳﺘﻌﻼﻧﺎﺕ ﺍﻟﱵ ﺗﺘﻜﻮﻥ ‪‬ﺎ ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻳﻜﻮﻥ ﻣﻦ ﻋﺎﺩﺓ ﻃﻬﺎﺭﺓ‬ ‫ﺍﻟﻨﻔﺲ ﺃﻥ ﺃﻧﺎﺳﹰﺎ ﻳﺪﺧﻠﻮﻥ ﺇﱃ ﺃﻭﺭﺷﻠﻴﻢ ﺑﺎﻟﻄﺮﻕ ﺍﻟـﺸﺮﻋﻴﺔ ﺍﻟـﱵ‬ ‫ﺑﺎﻟﻮﺻﺎﻳﺎ ﻭﺃﻓﺮﺍﺩ ﻗﻠﻴﻠﻮﻥ ﻳﺴﺘﺤﻘﻮ‪‬ﺎ ﻣﻦ ﻣﻮﻫﺒﺔ ﺍﻟﻨﻌﻤﺔ ﻭﻟﻜﻨﻨﺎ ﻗـﺪ‬ ‫ﺃﻣﺮﻧﺎ ﺃﻻ ﻧﻄﻠﺐ ﺗﻠﻚ ﺍﻟﱵ ﺑﺎﻟﻨﻌﻤﺔ ﻓﻨﺴﺘﻌﻔﻲ ﻣﻦ ﺍﻟﺴﲑﺓ ﻭﺍﻟﺘـﺪﺍﺑﲑ‬ ‫ﻭﺃﻣﺎ ﺍﻟﱵ ﲝﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻓﻘﺪ ﻭﺿﻌﺖ ﻟﻨﺎ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻓـﺬﻟﻚ ﺍﻟﻐـﲏ‬ ‫ﺍﻟﺬﻱ ﻃﻠﺐ ﺃﻥ ﻳﺮﺙ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻇﺎﻫﺮﹰﺍ ﻗﺎﻝ ﻟﻪ ﺭﺑﻨـﺎ ﺍﺣﻔـﻆ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﻭ‪‬ﺬﺍ ﺗﻨﺎﻝ ﺍﳊﻴﺎﺓ‪ .‬ﻭﳌﺎ ﺳﺄﻟﻪ ﺃﻱ ﻭﺻﺎﻳﺎ ﻫﻲ ﻭﺻﻒ ﻟﻪ ﻣﻦ‬ ‫ﺍﻷﻭﻝ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻭﺃﻇﻬﺮ ﻟﻪ ﺃﻭ ﹰﻻ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﲢـﺮﺽ ﻋﻠـﻰ‬ ‫ﺍﻟﺒﻌﺪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺮﺩﻳﺌﺔ ﻭﺑﻌﺪ ﺫﻟﻚ ﺫﻛﺮ ﻟﻪ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﳌﺎ‬ ‫ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻠﻤﻪ ﺍﻟﺘﺠﺮﺩ ﻭﻫﻮ ﺷﻲﺀ ﺯﺍﺋﺪ ﻗﺎﻝ ﻟﻪ ﺃﺗﺮﻳـﺪ ﺃﻥ ﺗﻜـﻮﻥ‬ ‫ﻼ ﺍﻣﺾ ﻭﺑﻊ ﲨﻴﻊ ﻣﻘﺘﻨﻴﺎﺗﻚ ﻭﺃﻋﻄـﻪ ﻟﻠﻤـﺴﺎﻛﲔ ﻭﺍﲪـﻞ‬ ‫ﻛﺎﻣ ﹰ‬ ‫ﺻﻠﻴﺒﻚ ﻭﺍﺗﺒﻌﲏ‪ .‬ﺃﻋﲏ ‪‬ﻣﺖ ﻭﺑﻌﺪ ﺫﻟﻚ ﲢﻴﺎ ﰊ‪ .‬ﺃﺧﺮﺝ ﻭﺑﻌﺪ ﺫﻟﻚ‬ ‫ﺗﺪﺧﻞ‪ .‬ﻓﺒﻘﻮﻟﻪ ﺍﲪﻞ ﺻﻠﻴﺒﻚ ﻳﻌﲏ ﺑﻪ ﺍﳌﻴﺘﻮﺗﺔ ﻣﻦ ﻛـﻞ ﺷـﻲﺀ ﰲ‬ ‫ﺍﻟﻌﺎﱂ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ‪‬ﻳﻤﻴﺖ ﺑﺎﻟﺼﻠﻴﺐ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻗﺎﻝ ﻟﻪ ﺑﻌـﺪ‬ ‫ﺫﻟﻚ ﺃﻥ ﻳﺘﺒﻌﻪ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﲑ ﰲ ﻃﺮﻳـﻖ‬ ‫ﺍﳌﺴﻴﺢ ﻛﻤﺎ ﻗﺎﻝ ﺑﻮﻟﺲ ﺇﻥ ﳊﻤﹰﺎ ﻭﺩﻣﹰﺎ ﻻ ﻳـﺴﺘﻄﻴﻌﺎﻥ ﺃﻥ ﻳﺮﺛـﺎ‬ ‫ﻣﻠﻜﻮﺕ ﺍﷲ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﺧﻠﻌﻮﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻣﻊ ﻛﻞ ﺗﻘﻠﺒﺎﺗـﻪ‬

‫}‪{١٠٦‬‬

‫}‪{١٠٧‬‬

‫ﻭﺍﻟﺒﺴﻮﺍ ﺍﳉﺪﻳﺪ ﺍﳌﺘﺠﺪﺩ ﺑﺎﳌﻌﺮﻓﺔ ﺑﺸﺒﻪ ﺧﺎﻟﻘﻪ ﻭﺃﻳﻀﹰﺎ ﳏﺒﺔ ﺍﳉـﺴﺪ‬ ‫ﻫﻲ ﻋﺪﺍﻭﺓ ﺍﷲ ﻷ‪‬ﺎ ﻻ ﲣﻀﻊ ﻟﻨﺎﻣﻮﺱ ﺍﷲ ﻭﻻ ﺗـﺴﺘﻄﻴﻊ ﺫﻟـﻚ‬ ‫ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﺍﳉﺴﺪ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺮﺿﻮﺍ ﺍﷲ‪ .‬ﻷﻥ ﻏـﺮﺽ‬ ‫ﻛﻠﻤﺔ ﺳﻴﺪﻧﺎ ﻗﺪ ﺃﻇﻬﺮﻫﺎ ﻫﻨﺎ ﺑﻮﻟﺲ ﺃﻧﻪ ﺇﻥ ﱂ ﳜﻠﻊ ﺍﻟﻌﺘﻴﻖ ﻣﺎ ﻳﻠﺒﺲ‬ ‫ﺍﳉﺪﻳﺪ ﻭﳍﺬﺍ ﻓﺎﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺟﺎﻧﺐ ﺃﺭﳛﺎ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ‬ ‫ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻗﺒﻠﻮﺍ ﺍﳋﺘﺎﻥ‪ .‬ﻭﺫﻟﻚ ﺑـﺎﻟﺮﻣﺰ‬ ‫ﻗﻄﻌﻮﺍ ﻣﻨﻬﻢ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻭﻫﺬﻩ ﺃﻇﻬﺮﻫﺎ ﺑﻮﻟﺲ ﻋﻼﻧﻴﺔ ﰲ ﻛﻴﻔﻴﺔ‬ ‫ﺍﳊﺮﺏ ﻣﻊ ﺍﻟﺸﻴﺎﻃﲔ ﻷﻧﻪ ﻗﺎﻝ ﺇﻥ ﺣﺮﺑﻚ ﻟﻴﺲ ﻣﻊ ﳊﻢ ﻭﺩﻡ ﺑـﻞ‬ ‫ﻣﻊ ﺍﻷﺭﺍﺧﻨﺔ ﻭﺍﻟﺴﻼﻃﲔ ﻭﺿﺎﺑﻄﻲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﻈﻠﻢ ﻭﻣﻊ ﺍﻷﺭﻭﺍﺡ‬ ‫ﺍﻟﻨﺠﺴﺔ ﻓﺎﻟﻴﻬﻮﺩ ﺑﻌﺪ ﺧﺘﺎ‪‬ﻢ ﻗﺎﺗﻠﻮﺍ ﻣﻊ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺪﻡ ﻭﺇﻥ ﻛﺎﻧـﺖ‬ ‫ﺗﺎﻭﺭﻳﺎ ﺍﻟﻘﺘﺎﻝ ﺗﺪﻝ ﻋﻠﻰ ﺷﻲﺀ ﺁﺧﺮ‪ .‬ﻗﺎﻝ ﻟﻨﺎ ﺑـﻮﻟﺲ ﺃﻧـﻪ ﻟـﻴﺲ‬ ‫ﺟﻬﺎﺩﻛﻢ ﻣﻊ ﳊﻢ ﻭﺩﻡ‪ .‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﺃﻥ ﳛﺎﺭﺏ ﻣﻊ‬ ‫ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﺠﺴﺔ ﺃﺑﺪﹰﺍ ﻷﻧﻚ ﺇﺫﺍ ﻓﺘﺸﺖ ﻣﻦ ﺁﺩﻡ ﺇﱃ ﺣﲔ ﻇﻬـﻮﺭ‬ ‫ﺍﳌﺴﻴﺢ ﰲ ﲨﻴﻊ ﺍﻷﺑﺮﺍﺭ ﺍﻷﻭﻟﲔ ﻓﺈﻧﻚ ﻻ ﲡﺪ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻗـﺪ‬ ‫ﺣﺪﺙ ﺫﻟﻚ ﰲ ﻭﻗﺖ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﻓﻘﺪ ﻛﺎﻥ ﺭﻣﺰﹰﺍ‪ .‬ﻷ‪‬ﻢ ﻫﻢ ﺃﻳﻀﹰﺎ‬ ‫ﺍﺧﺘﺘﻨﻮﺍ ﻭﺑﻌﺪ ﺫﻟﻚ ﺣﺎﺭﺑﻮﺍ ﻷﻥ ﺍﳋﺘﺎﻥ ﻫﻮ ﻋﻼﻣﺔ ﺧﻠﻊ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﺍﻟﻌﺘﻴﻖ ﻭﺍﳊﺮﺏ ﻣﻊ ﺍﻟﺸﻌﻮﺏ ﻫﻮ ﻋﻼﻣﺔ ﺟﻬﺎﺩ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻣﻊ‬ ‫ﻗﻮﺍﺕ ﺍﻟﻈﻠﻤﺔ ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻫﻮ ﺧﺎﺿﻊ ﻟﻠﺸﻴﺎﻃﲔ ﻭﻟﻴﺲ ﳏﺎﺭﺏ‬ ‫ﻣﻌﻬﻢ ﻭﻛﻤﺎ ﺃﺭﺍﻧﺎ ﺳﻴﺪﻧﺎ ﻣﺜﺎﻝ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻘﺘﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳـﺪ‬ ‫ﰲ ﺫﺍﺗﻪ ﺑﻌﺪ ﺍﳌﻌﻤﻮﺩﻳﺔ ﺑﺄﻧﻪ ﺟﺎﺀ ﺇﱃ ﺍﻷﺭﺩﻥ ﻭﺍﻋﺘﻤﺪ ﻭﺻﻌﺪ ﻣﻦ ﺍﳌﺎﺀ‬ ‫}‪{١٠٨‬‬

‫ﻭﺃﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻭﻫﻜﺬﺍ ﺑﺴﲑﺓ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺧـﺮﺝ ﺇﱃ‬ ‫ﺍﻟﱪﻳﺔ ﻟﻴﺤﺎﺭﺏ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻔﻌﻞ‪.‬‬ ‫‪@ @a@òjª‬‬ ‫ﳏﺒﺔ ﺍﷲ ﺍﻟﱵ ﻓﻴﻚ ﺗﻌﻠﻤﻚ ﻃﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ ﻭﻫﺬﺍ ﻫـﻮ ﺗـﺪﺑﲑ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻓﻜﻴﻒ ﳝﻜـﻦ ﺃﻻ ﲢﻔـﻆ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺃﻭ ﻛﻴﻒ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﻴﺎ ﺇﻥ ﱂ ﳛﻔﻈﻬﺎ ﻓﺴﻴﺪﻧﺎ‬ ‫ﻗﺪ ﻗﺎﻝ ﻫﺬﺍ ﻇﺎﻫﺮﹰﺍ ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﺪﺧﻞ ﺍﳊﻴﺎﺓ ﺍﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ‬ ‫ﻫﻲ ﺃﻥ ﻳﻐﺴﻞ ﺍﻹﻧﺴﺎﻥ ﺃﺭﺟﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻳﻜﺴﻲ ﺍﻟﻌﺮﺍﻳـﺎ ﻭﻳﻔﺘﻘـﺪ‬ ‫ﺍﳌﺮﺿﻰ‪ .‬ﻫﺬﻩ ﻛﻠﻬﺎ ﲢﺖ ﺍﻟﻜﻤﺎﻝ ﻭﺃﻗﻞ ﻣﻦ ﻗﻮﻟﻪ ﺍﲪﻞ ﺻـﻠﻴﺒﻚ‬ ‫ﻭﺍﺗﺒﻌﲏ‪ .‬ﻫﺬﻩ ﻛﻠﻬﺎ ﳏﺼﻮﺭﺓ ﰲ ﺃﻥ ﲢﺐ ﻗﺮﻳﺒﻚ ﻛﻨﻔﺴﻚ‪ .‬ﻓـﺈﺫﺍ‬ ‫ﺣﻔﻈﺖ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺍﺳﺘﺤﻘﻘﺖ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻣﺜﻠﻤﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ‬ ‫ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﺪﺧﻞ ﺍﳊﻴﺎﺓ ﺍﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺃﻳﻀﹰﺎ ﺑﻘﻮﻟﻪ ﰲ ﻣﻮﺿﻊ‬ ‫ﱄ ﻳﺎ ﻣﺒﺎﺭﻛﻲ ﺃﰊ ﺭﺛﻮﺍ ﺍﳌﻠﻚ ﺍﳌﻌﺪ ﻟﻜﻢ‪ .‬ﺃﻇﻬـﺮ ﺃﻥ‬ ‫ﺁﺧﺮ ﺗﻌﺎﻟﻮﺍ ﺇ ﹼ‬ ‫‪‬ﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻳﻨﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﺀ ﻭﻭﺻﻒ ﺑﻌﺪ ﺫﻟـﻚ‬ ‫ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﲢﻔﻆ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﺇﺫ ﻗﺎﻝ ﺟﻌـﺖ‬ ‫ﻓﺄﻃﻌﻤﺘﻤﻮﱐ‪ ،‬ﻋﻄﺸﺖ ﻓﺴﻘﻴﺘﻤﻮﱐ‪ ...‬ﺇﱁ‪ .‬ﻭﻗﺎﻝ ﳐﻠﺼﻨﺎ ﻟﺰﻛـﺎ‬ ‫ﺍﻟﻴﻮﻡ ﺣﺼﻞ ﺍﳋﻼﺹ ﳍﺬﺍ ﺍﻟﺒﻴﺖ ﻭﺃﻇﻬﺮ ﺯﻛﺎ ﲜﻮﺍﺑﻪ ﺑﺄﻱ ﺳـﺒﺐ‬ ‫ﻳﺮﺙ ﺍﳊﻴﺎﺓ ﻷﻧﻪ ﻗﺎﻝ ﻳﺎ ﺳﻴﺪ ﻫﺎﺃﻧـﺬﺍ ﺃﻋﻄـﻲ ﻧـﺼﻒ ﺃﻣـﻮﺍﱄ‬ ‫ﻟﻠﻤﺴﺎﻛﲔ ﻭﺇﻥ ﻛﻨﺖ ﻗﺪ ﻭﺷﻴﺖ ﺑﺄﺣﺪ ﺃﺭﺩ ﻟﻪ ﺃﺭﺑﻌﺔ ﺃﺿـﻌﺎﻑ‪.‬‬ ‫}‪{١٠٩‬‬

‫ﻓﻬﻨﺎﻙ ﻭﺻﻴﺔ ﻃﺒﻴﻌﻴﺔ ﻭﻫﻨﺎﻙ ﻭﺻﻴﺔ ﺷﺮﻋﻴﺔ ﻓﻘﻮﻟﻪ ﺃﻋﻄـﻲ ﻧـﺼﻒ‬ ‫ﺃﻣﻮﺍﱄ ﻟﻠﻔﻘﺮﺍﺀ ﻭﻗﻮﻝ ﺍﻟﺮﺏ ﺣﺐ ﻗﺮﻳﺒﻚ ﻛﻨﻔﺴﻚ ﻣﺜﺎﻝ ﻟﻠﻮﺻـﻴﺔ‬ ‫ﺍﻟﻄﺒﻴﻌﻴﺔ‪ .‬ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺣﻔﻆ ﻟﻪ ﺍﻟﻨﺼﻒ ﻭﺃﻋﻄﻰ ﺍﻟﻨﺼﻒ ﺍﻵﺧـﺮ‬ ‫ﻟﻘﺮﻳﺒﻪ‪ .‬ﺃﻣﺎ ﺍﻷﺭﺑﻌﺔ ﺃﺿﻌﺎﻑ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﻟﻠﺬﻱ ﺧﻄﻒ ﻣﻨﻪ ﻓﻬـﻲ‬ ‫ﺣﻔﻆ ﻟﻠﻮﺻﻴﺔ ﺍﳌﻜﺘﻮﺑﺔ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﺃﻥ ﻳﻌﻄﻲ ﻋﻮﺽ ﺍﻟﺜﻮﺭ ﺃﺭﺑﻌـﺔ‬ ‫ﻭﻋﻮﺽ ﺍﻟﻨﻌﺠﺔ ﺃﺭﺑﻌﺔ ﻧﻌﺠﺎﺕ ﻟﻠﺬﻱ ﺳﺮﻕ ﻣﻨﻪ ﻣﺜﻠﻤﺎ ﺣﻜﻢ ﺩﺍﻭﺩ‬ ‫ﳌﺎ ﺟﺮﺏ ﻣﻦ ﻧﺎﺛﺎﻥ ﺍﻟﻨﱯ‪ .‬ﻭﻫﻜﺬﺍ ﺃﻛﻤﻞ ﺯﻛﺎ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺳﺮﻳﻌﹰﺎ‬ ‫ﻓﺼﺎﺭﺕ ﺍﳊﻴﺎﺓ ﻟﻪ ﻭﻷﻫﻞ ﺑﻴﺘﻪ ﻛﻘﻮﻝ ﺳﻴﺪﻧﺎ ﻭﺑﻌﺪ ﺫﻟﻚ ﺑﻠﻎ ﺇﱃ ﻣﺎ‬ ‫ﻫﻮ ﺃﻓﻀﻞ ﺣﱴ ﺃﻧﻪ ﺃﻋﻄﻰ ﻧﺼﻒ ﺍﻟﺬﻱ ﺑﻘﻰ ﻟـﻪ ﻟﻠﻤـﺴﺎﻛﲔ ﻭﱂ‬ ‫ﻳﺮﺙ ﺍﳊﻴﺎﺓ ﻓﻘﻂ ﺑﻞ ﻣﻠﻚ ﻣﻊ ﺍﳌﺴﻴﺢ ﺃﻳﻀﹰﺎ‪ .‬ﻣﺜﻠﻤﺎ ﺃﻇﻬﺮ ﻟﻨﺎ ﺳﻴﺪﻧﺎ‬ ‫ﺳﺮ ﻫﺬﺍ ﺇﺫ ﺃﻭ ﹰﻻ ﻗﺎﻡ ﻣﻦ ﺍﻷﻣﻮﺍﺕ ﻭﻭﺭﺙ ﺣﻴﺎﺓ ﻏﲑ ﻣﺎﺋﺘﺔ ﻭﺑﻌـﺪ‬ ‫ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺻﻌﺪ ﻭﻣﻠﻚ ﻣﻊ ﺃﺑﻴﻪ‪.‬‬ ‫…‪@ @ÐäÛa@õbÔã@ïÛg@ÎìÜjÛa@pbu‰‬‬ ‫ﳚﺐ ﻟﻠﺬﻱ ﻳﺮﻳﺪ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﺃﻥ ﻳﻌﻤﻞ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ﻋﻠﻤﻨﺎ ﺇﻳﺎﻫﺎ‬ ‫ﺳﻴﺪﻧﺎ ﺑﻜﻼﻣﻪ ﻣﻊ ﺍﻟﻜﺎﺗﺐ‪ .‬ﺍﻟﻌﻤﻞ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺒﻌﺪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‬ ‫ﺍﻟﺮﺩﻳﺌﺔ ﺑﻘﻮﻟﻪ ﻻ ﺗﻘﺘﻞ‪ .‬ﻻ ﺗﺰﻥ‪ .‬ﻻ ﺗﺴﺮﻕ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺜﺎﱐ ﻫﻮ ﺣﻔﻆ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﻘﻮﻟﻪ ﺃﻛﺮﻡ ﺃﺑﺎﻙ ﻭﺃﻣﻚ ﻭﺣﺐ ﻗﺮﻳﺒﻚ ﻛﻨﻔﺴﻚ‬ ‫ﻭﺍﻟﻌﻤﻞ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻳﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻜﻤﺎﻝ ﻭﻫـﻮ‬ ‫ﻗﻮﻟﻪ ﺑﻊ ﻛﻞ ﻣﺎ ﻟﻚ ﻭﺃﻋﻄﻪ ﻟﻠﻤﺴﺎﻛﲔ‪ .‬ﻭﻫﻜﺬﺍ ﺑﻌﺪ ﺗﺘﻤﻴﻢ ﻫـﺬﻩ‬ ‫}‪{١١٠‬‬

‫ﺍﻟﺜﻼﺛﺔ ﺃﻋﻤﺎﻝ ﺃﻭﻋﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻛـﱰ ﰲ ﺍﻟـﺴﻤﺎﺀ‪ .‬ﻓﻠﻬـﺬﺍ ﻻ‬ ‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻴﺎ ﺣﺴﺐ ﺷﺮﻉ ﺳﻴﺪﻧﺎ ﺇﻻ ﺇﻥ ﺣﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ‪.‬‬ ‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺍﲪﻞ ﺻﻠﻴﺒﻚ ﻭﺍﺗﺒﻌﲏ ﻓﻬﻲ ﺑﻌﺪ ﺃﻥ ﻗﺎﻝ ﻭﻳﻜﻮﻥ ﻟﻚ ﻛﱰ‬ ‫ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻲ ﺗﺪﻝ ﻋﻠﻰ ﺷﻲﺀ ﺁﺧﺮ ﻳﻌﲏ ﺍ ﹸﳌﻠﻚ ﻣﻊ ﺍﳌﺴﻴﺢ ﻷﻥ‬ ‫ﺍﳌﺴﻴﺢ ﻗﺪ ﻣﻠﻚ ﺑﺎﻟﺼﻠﻴﺐ ﻭﻗﺎﻝ ﻟﺘﻼﻣﻴﺬﻩ ﺇﱐ ﺃﻣﻀﻲ ﻷﻋﺪ ﻟﻜـﻢ‬ ‫ﱃ ﻟﻜﻲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺃﻛﻮﻥ ﻓﻴﻪ ﺗﻜﻮﻧﻮﺍ ﺃﻧﺘﻢ‬ ‫ﻣﻜﺎﻧﹰﺎ ﻭﺁﰐ ﺁﺧﺬﻛﻢ ﺇ ﹼ‬ ‫ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﺃﻧﻈﺮ ﻳﺎ ﺃﰊ ﺍﻟﻘﺪﻳﺲ ﻛﻴﻒ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﰲ ﺃﻱ ﻭﻗـﺖ‬ ‫ﻭﺇﱃ ﻣﻦ ﻗﻴﻞ ﻓﺘﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﻳﻮﺭﺙ ﺍﳊﻴﺎﺓ ﻓﻘﺪ ﻗﺎﻝ ﺳـﻴﺪﻧﺎ ﻫـﺬﺍ‬ ‫ﺍﻟﻜﻼﻡ ﺃﻣﺎﻡ ﻛﻞ ﺃﺣﺪ‪ ،‬ﺃﻣﺎﻡ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺃﻣﺎﻡ ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﻓـﺈﻥ ﻛﻨـﺖ‬ ‫ﺗﻈﻦ ﺃﻥ ﻏﺴﻞ ﺃﺭﺟﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻣﺎ ﻳﺸﺎ‪‬ﻬﺎ ﻫﻲ ﻣﺒﻄﻠﺔ ﻣﻦ ﺍﻟﺘﺎﻭﺭﻳﺎ‬ ‫ﺇﱃ ﺍﷲ ﻓﻬﺬﺍ ﻇﻦ ﻏﲑ ﺻﺎﺋﺐ‪ .‬ﻛﻴﻒ ﻳﻌﻄﻞ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺭﺳﻢ ﻟﻨﺎ‬ ‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻠﻜﻮﺕ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻪ؟ ﻓﺈﻥ ﻛﻨﺖ ﺗﻈﻦ ﺫﻟﻚ ﻓﺒﺸﻲﺀ‬ ‫ﺁﺧﺮ ﻏﲑ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺸﺮﻋﻲ ﺣﺴﺐ ﺭﺃﻳﻚ ﻇﻨﻨﺖ ﻓﻬﻨﺎﻙ ﻗﻮﻡ ﻣـﻦ‬ ‫ﺍﻟﺬﻳﻦ ﺗﻈﻦ ﺃ‪‬ﻢ ﻗﺪﻳﺴﲔ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻘﺪﻣﺎﺀ ﺃﻭ ﻣﻦ ﺍﻟﺬﻳﻦ ﻫﻢ‬ ‫ﺍﻵﻥ ﻣﻮﺟﻮﺩﻭﻥ ﱂ ﳛﻔﻈﻮﺍ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻗﺪ ﺑﻠﻐﻮﺍ ﺍﻟﻄﻬﺎﺭﺓ ﻓﺄﻧﺎ ﺃﻗـﻮﻝ‬ ‫ﻟﻚ ﺇﻥ ﺍﻟﺬﻳﻦ ﱂ ﳛﻔﻈﻮﺍ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻴـﺴﻮﺍ ﻗﺪﻳـﺴﲔ ﻓﺎﻟﻘـﺪﻳﺲ‬ ‫ﺑﺎﺳﻴﻠﻴﻮﺱ ﻭﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﺜﻴﺌﻮﻟﻮﻏﻮﺱ ﻭﻏﲑﻫﻢ ﺍﻟﺬﻳﻦ ﻗﻠﺖ ﻋﻨﻬﻢ‬ ‫ﺃ‪‬ﻢ ﺃﺣﺒﻮﺍ ﺍﻟﻘﻔﺮ ﻭﻣﺪﺣﻮﺍ ﺍﻟﺴﻜﻮﻥ ﰲ ﺍﻟﱪﻳﺔ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣـﺒﻄﻠﲔ‬ ‫ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﰲ ﺍﻟﺴﻜﻮﻥ ﺑﻞ ﻗﺪ ﻛﺎﻧﻮﺍ ﳛﻔﻈﻮ‪‬ﺎ ﺣﻴﻨﻤﺎ ﻛـﺎﻧﻮﺍ‬ ‫}‪{١١١‬‬

‫ﺳﺎﻛﻨﲔ ﻣﻊ ﺍﻟﻨﺎﺱ ﺣﱴ ﹸﺃﻫﻠﻮﺍ ﻟﻄﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻣﺮ ﻇﺎﻫﺮ ﺃ‪‬ـﻢ‬ ‫ﺣﲔ ﺳﻜﻨﺎﻫﻢ ﰲ ﺍﳌﺪﻥ ﻛﺎﻧﻮﺍ ﻳﻘﺒﻠﻮﻥ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻳﻔﺘﻘﺪﻭﻥ ﺍﳌﺮﺿـﻰ‬ ‫ﻭﻳﻜﺴﻮﻥ ﺍﻟﻌﺮﺍﻳﺎ ﻭﻳﻐﺴﻠﻮﻥ ﺍﻷﺭﺟﻞ ﻭﻛﺎﻧﻮﺍ ﳝﺸﻮﻥ ﻣﻴﻠﲔ ﻣﻊ ﻣﻦ‬ ‫ﻼ ﻷﺟﻞ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺑﻌـﺪ ﺃﻥ ﺣﻔﻈـﻮﺍ ﻫـﺬﻩ‬ ‫ﻛﺎﻥ ﻳﺴﺨﺮﻫﻢ ﻣﻴ ﹰ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﺗﻠﻴﻖ ﻣﻊ ﺳﻜﻦ ﺍﻟﻨﺎﺱ ﻭﺑﺪﺃﺕ ﻋﻘﻮﳍﻢ ﲢـﺲ ﺑﻌـﺪﻡ‬ ‫ﺣﺮﻛﺘﻬﺎ ﺍﻷﻭﱃ ﺃﺳﺮﻋﻮﺍ ﻭﺧﺮﺟﻮﺍ ﻟﻠﻘﻔﺮ ﻟﻴﻜﻮﻧﻮﺍ ﻧﺎﻇﺮﻳﻦ ﺍﻟﺘﺎﻭﺭﻳـﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻣﺘﻬﺎﻭﻧﲔ ﰲ ﺣﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻋﻨـﺪﻣﺎ‬ ‫ﻛﺎﻧﺖ ﺗﻠﺠﺌﻬﻢ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻭ ﻟﺴﺒﺐ ﻳﻌﺮﺽ ﺃﻧﻪ ﺑـﺪﻭﻥ ﻫـﺬﻩ ﻻ‬ ‫ﳝﻜﻨﻬﻢ ﺃﺑﺪﹰﺍ ﺃﻥ ﻳﺒﻠﻐﻮﺍ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ‪ .‬ﻭﺗﺸﻬﺪ ﺗﻌـﺎﻟﻴﻤﻬﻢ ﺃﻧـﻪ‬ ‫ﻛﺎﻧﺖ ﳍﻢ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ ﻫﺬﻩ ﻷﻥ ﺍﻟﻘﺪﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﰲ ﻭﻗـﺖ‬ ‫ﻛﺎﻥ ﳝﺪﺡ ﺍﻟﺴﻜﲎ ﻣﻊ ﺍﻹﺧﻮﺓ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﻛﺎﻥ ﳝﺪﺡ ﺍﻟﻮﺣﺪﺓ‬ ‫ﰲ ﺍﻟﻘﻔﺮ ﻭﻗﺪ ﻛﺎﻥ ﺻﺎﺩﻗﹰﺎ ﰲ ﺍﻻﺛﻨﲔ‪ .‬ﻷﻧﻪ ﺑﺎﳊﻖ ﺗﻮﺟﺪ ﺍﻷﺭﺑﺎﺡ ﰲ‬ ‫ﻫﺬﻳﻦ ﺍﳌﻮﺿﻮﻋﲔ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺣﺴﺐ ﻗﻮﺗﻪ ﻭﺇﻣﻜﺎﻥ ﺇﻓﺮﺍﺯﻩ ﻓﻔـﻲ‬ ‫ﻭﻗﺖ ﻳﻮﺍﻓﻖ ﺍﻷﻗﻮﻳﺎﺀ ﺍﻟﺴﻜﲎ ﻣﻊ ﺍﻹﺧﻮﺓ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﻳﻮﺍﻓـﻖ‬ ‫ﻫﺬﺍ ﺍﻟﻀﻌﻔﺎﺀ ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﳊﺎﻝ ﰲ ﺍﻟﻘﻔﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺃﺣﺪ ﻗﺪ ﺑﻠﻎ‬ ‫ﺇﱃ ﺻﺤﺔ ﺍﻟﻨﻔﺲ ﻭﻗﺪ ﺍﻣﺘﺰﺝ ﻋﻘﻠﻪ ﻛﻠﻪ ﺑﺎﻟﺮﻭﺡ ﻭﺻﺎﺭ ﻣﺎﺋﺘﹰﺎ ﻋـﻦ‬ ‫ﲨﻴﻊ ﺍﻟﺘﺪﺍﺑﲑ ﺍﻟﺒﺸﺮﻳﺔ ﻓﺈﻧﻪ ﻻ ﻳﺆﺫﻱ ﻭﻻ ﳜﺴﺮ ﻣﻦ ﺍﻟـﺴﻜﲎ ﻣـﻊ‬ ‫ﺍﻹﺧﻮﺓ ﻭﺍﻟﺘﺼﺮﻑ ﻣﻊ ﺍﻟﻨﺎﺱ ﻟﻴﺲ ﻟﻜﻲ ﻳﻨﺘﻔﻊ ﻣﻨﻬﻢ ﺑﻞ ﻟﻴـﻨﻔﻌﻬﻢ‬ ‫ﻣﺜﻞ ﺍﻟﺮﺳﻞ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻹﻧﺴﺎﻥ ﺃﻥ ﳜﻄﻒ ﻟﻨﻔﺴﻪ ﻫـﺬﺍ ﺍﻷﻣـﺮ‬ ‫ﺑﺈﺭﺍﺩﺗﻪ ﺇﻻ ﺇﺫﺍ ‪‬ﺩﻋﻰ ﻣﻦ ﺍﷲ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺇﻧﺴﺎﻥ ﻳﻘﺪﻡ ﻋﻠﻰ ﺗﻌﻠـﻴﻢ‬

‫ﺍﻟﻨﺎﺱ ﺩﻭﻥ ﺃﻥ ‪‬ﻳﺪﻋﻰ ﻣﻦ ﺍﷲ ﻓﻘﺪ ﺃﻇﻬﺮ ﻋﻈﻤﺔ ﻭﻇﻨﹰﺎ ﻋﻦ ﻧﻔـﺴﻪ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﻔﻌﻞ ﻫﺬﺍ ﳏﺒﺔ ﰲ ﺭﺑﺢ ﺍﻟﻨﺎﺱ ﻓﻠﻴﺴﺄﻝ ﺍﷲ ﺃﻭ ﹰﻻ‬ ‫ﻭﻣﻨﻪ ﻳﺄﺧﺬ ﺍﻹﺫﻥ ﻣﺜﻠﻤﺎ ﺣﺪﺙ ﺑﻘﻮﻡ ﻗﺪﻳﺴﲔ‪ .‬ﻓﺈﻥ ﻛـﺎﻥ ﺃﺣـﺪ‬ ‫ﺿﻌﻴﻔﹰﺎ ﻭﻫﻮ ﺍﻵﻥ ﻗﺎﺋﻢ ﺑﻄﻘﺲ ﺍﻟﻄﻔﻮﻟﺔ ﻭﳏﺘﺎﺝ ﺃﻥ ﻳﺘﺮﰉ ﲝﻠﻴـﺐ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﻓﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻪ ﺍﻟﺴﻜﲎ ﻣﻊ ﺍﻹﺧـﻮﺓ ﻭﺫﻟـﻚ ﻟﻴـﺬﻛﺮﻭﻩ‬ ‫ﺑﺎﻟﻮﺻﺎﻳﺎ ﻭﻳﻘﻮﻣﻮﻩ ﻭﻟﻴﻮﺟﺪﻭﺍ ﻟﻪ ﻣﺎﺩﺓ ﻟﺘﻜﻤﻴﻠﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻔـﺮ‬ ‫ﻳﺼﻠﺢ ﰲ ﻭﻗﺖ ﻟﻠﻬﺎﺭﺑﲔ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﻟﻠﺸﺠﻌﺎﻥ ﻟﻜﻲ ﻳﻼﻗﻮﻥ‬ ‫ﺍﳊﺮﺏ ﻣﻘﺎﺑﻞ ﺍﻟﻌﺪﻭ ﺑﻐﲑ ﻭﺍﺳـﻄﺔ ﺍﻵﻻﻡ ﻇﺎﻫﺮﻳـﹰﺎ‪ .‬ﻓﻠـﺬﻟﻚ ﻻ‬ ‫ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳕﺴﻚ ﻭﺍﺣﺪﺓ ﻣﻦ ﻛﻼﻡ ﺍﻟﻘﺪﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﻭﻧﺘـﺮﻙ‬ ‫ﺍﻷﺧﺮﻯ ﻷﻧﻪ ﺑﺈﻓﺮﺍﺯ ﻭﺟﺪ ﻫﺬﻳﻦ ﺍﻟﺘﺪﺑﲑﻳﻦ ﻷﻧﻪ ﻗـﺎﻝ ﺇﻥ ﺍﻟﻘﻔـﺮ‬ ‫ﺑﺎﳊﻘﻴﻘﺔ ﻳﻨﻮ‪‬ﻡ ﺍﻵﻻﻡ ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﻘﻂ ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻨـﻮ‪‬ﻡ‬ ‫ﺁﻻﻣﻪ ﺑﻞ ﻳﻘﻠﻌﻬﻢ ﻷﻥ ﺍﻟﺴﺒﻊ ﻣﺎ ﺩﺍﻡ ﺭﺍﻗﺪﹰﺍ ﻻﺑـﺪ ﻟـﻪ ﺃﻥ ﻳﻨﺘﺒـﻪ‪.‬‬ ‫ﻭﺍﻟﻮﺟﻊ ﺍﳋﻔﻲ ﺇﺫﺍ ﻭﺟﺪ ﻓﺴﺤﺔ ﻭﺳﺒﺒﹰﺎ ﻓﺈﻧﻪ ﻳﻈﻬﺮ ﻭﻛﺬﻟﻚ ﺍﻵﻻﻡ‬ ‫ﺍﻟﺮﺍﻗﺪﺓ ﺇﻥ ﺻﺎﺩﻓﻬﺎ ﺳﺒﺐ ﻳﺜﲑﻫﺎ ﻓﺈ‪‬ﺎ ﺗﺴﺘﻴﻘﻆ‪ .‬ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﻟﻘﻔﺮ‬ ‫ﻳﺮﻗﺪ ﺍﻵﻻﻡ ﻛﻤﺎ ﻗﻠﻨﺎ ﺑﻞ ﻭﺍﻵﻻﻡ ﻧﻔﺴﻬﺎ ﰲ ﺃﻭﻗﺎﺕ ﻛﺜﲑﺓ ﺗﺮﻗـﺪ‬ ‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﺇﺫ ﺃﻥ ﺃﱂ ﺍ‪‬ﺪ ﺍﻟﻔﺎﺭﻍ ﻳﺮﻗﺪﻩ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﺍﻟﻌﻜﺲ‬ ‫ﺑﺎﻟﻌﻜﺲ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ‪ .‬ﺃﱂ ﺍﳊﺰﻥ ﻳﺮﻗﺪ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻜـﺴﻞ‬ ‫ﻳﺮﻗﺪ ﺃﱂ ﺍﻟﻌﻈﻤﺔ ﻭﳏﺒﺔ ﺍﻟﻌﺎﱂ ﻭﻛﺜﺮﺓ ﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﺗﺮﻗﺪ ﻛﺜﲑﹰﺍ ﻣﻦ ﻫﺬﻩ‬ ‫ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻄﻠﺐ ﺍﻟﻘﻔﺮ ﻟﺘﺮﻗﻴﺪ ﺍﻵﻻﻡ ﻓﻘﻂ ﺑﻞ ﻷﺟـﻞ ﻋﻤـﻞ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺑﺎﻷﻛﺜﺮ ﻭﻟﻴﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻧﺎﻇﺮﹰﺍ ﺫﺍﺗﻪ ﰲ ﻛﻞ ﻭﻗﺖ‬

‫}‪{١١٢‬‬

‫}‪{١١٣‬‬

‫ﻭﻟﻴﺤﻔﻆ ﺻﺤﺘﻪ ﺑﻐﲑ ﻣﻴﺎﻟﺔ ﻫﺬﻩ ﺍﻟﱵ ﳚـﺪﻫﺎ ﺍﻹﻧـﺴﺎﻥ ﲝﻔـﻆ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ‪.‬‬ ‫‪@ @ÝöbšÐÛa@õbänÓa@¿@‹aŠÏ⁄a@òîàçc‬‬ ‫ﲰﻌﺖ ﺃﺣﺪ ﺍﻟﻘﺪﻳﺴﲔ ﻳﻘﻮﻝ ﺇﱐ ﺃﺭﻳﺪ ﺃﻥ ﻳﺄﺧﺬ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﻦ‬ ‫ﻼ ﻣﻨﻬﺎ‪ .‬ﻭﺍﻵﺑﺎﺀ ﺍﳌﺼﺮﻳﻮﻥ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ ﺻﻨﺎﻋﺔ ﺗﺪﺑﲑ‬ ‫ﻛﻞ ﻓﻀﻴﻠﺔ ﻗﻠﻴ ﹰ‬ ‫ﺍﻟﻮﺣﺪﺓ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻓـﻀﻴﻠﺔ‬ ‫ﳏﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ ﻫﻲ ﺃﻛﺜﺮ ﻧﻔﻌﹰﺎ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻭﺑﺎﻷﻛﺜﺮ ﻟـﺸﻔﺎﺀ ﺍﻵﻻﻡ‬ ‫ﺍﻟﺮﺩﻳﺌﺔ ﻣﻦ ﺍﻟﻨﻔﺲ ﻓﺤﻴﻨﻤﺎ ﺳﺌﻞ ﺃﺣﺪﻫﻢ ﻣﻦ ﺇﻧﺴﺎﻥ ﻛﻠﻤـﺔ ﻗـﺎﻝ‬ ‫ﺛﻼﺛﺔ ﺗﺘﻔﺎﺿﻞ ‪‬ﺎ ﺍﻟﻨﻔﺲ ﺍﻷﻭﱃ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﺴﻜﻮﺕ ﺑﺎﻟﻘﻼﻳـﺔ‬ ‫ﻭﻳﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ ﺧﻄﺎﻳﺎﻩ ﻭﻳﻨﻮﺡ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻌﻤـﻞ ﺑﺎﻟﻴـﺪ‬ ‫ﻹﻋﻄﺎﺀ ﺍﶈﺘﺎﺝ ﻭﻗﺒﻮﻝ ﺍﻟﻐﺮﺑﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﺇﻟﻴﻪ ﻭﻋـﺪﻡ ﺃﺧـﺬ‬ ‫ﺷﻲﺀ ﻣﻦ ﺃﺣﺪ ﻭﺍﻟﺜﺎﻟﺜﺔ ﻋﺪﻡ ﺇﺩﺍﻧﺔ ﺃﺣﺪ ﻭﻋﺪﻡ ﻟﻮﻡ ﺇﻧﺴﺎﻥ ﻳﻌـﲏ‬ ‫ﻋﺪﻡ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﻣﻴﺖ ﺍﻟﻐﲑ ﰲ ﺣﲔ ﻭﺟﻮﺩ ﻣﻴﺖ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ‪.‬‬ ‫ﻭﺁﺧﺮ ﳌﺎ ﺳﺌﻞ ﺃﺟﺎﺏ ﺳﺎﺋﻠﻪ ﺍﺟﻠﺲ ﰲ ﻗﻼﻳﺘﻚ ﺑﺎﻟﺴﻜﻮﻥ ﻭﻫـﻲ‬ ‫ﺗﻌﻠﻤﻚ ﻛﻞ ﺷﻲﺀ ﻭﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻭﺟﺪﻧﺎﳘﺎ ﻋﻨﺪ ﺃﻧﺎﺱ ﻗﺪﻳـﺴﲔ‬ ‫ﻳﻌﻠﻤﻮﳘﺎ ﰲ ﺍﻟﻘﻔﺮ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﺳـﺎﻛﻨﲔ‪ .‬ﻓﺒﻌـﻀﻬﻢ ﺗﺘﻄﻬـﺮﻭﺍ‬ ‫ﻭﺃﺭﺿﻮﺍ ﺍﷲ ﺑﺎﻟﺴﻜﻮﺕ ﻭﺑﻌﻀﻬﻢ ﺃﻃﻔﺄﻭﺍ ﺁﻻﻣﻬﻢ ﺑﻘﺒﻮﻝ ﺍﻟﻐﺮﺑـﺎﺀ‬ ‫ﻭﺣﺒﻬﻢ ﳍﻢ ﻷﻥ ﺍﻟﺸﻲﺀ ﺍﳍﺎﻡ ﻫﻮ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺇﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ‬ ‫ﰲ ﺍﻟﻘﻔﺮ ﺃﻭ ﰲ ﺍﻟﻌﻤﺮﺍﻥ ﻣﻊ ﺇﺿﺎﻓﺔ ﺍﻹﻓﺮﺍﺯ ﰲ ﺣﻔﻈﻬﺎ‪ .‬ﻓﺈﻥ ﻛـﺎﻥ‬ ‫}‪{١١٤‬‬

‫ﺍﻹﻧﺴﺎﻥ ﻳﻘﺒﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻳﻐﺴﻞ ﺃﺭﺟﻠﻬﻢ ﻭﻳﺼﻠﺢ ﳍﻢ ﻣﺎﺋﺪﺓ ﻭﻳﻐﺴﻞ‬ ‫ﺛﻴﺎ‪‬ﻢ ﺇﻥ ﻛﺎﻧﺖ ﲢﺘﺎﺝ ﻷﻥ ﲟﺜﻞ ﻫﺬﻩ ﻳﻜﻤﻞ ﺗﺮﺗﻴﺐ ﺍﶈﺒﺔ ﻭﻳﻨﺒﻐﻲ‬ ‫ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺑﺈﻓﺮﺍﺯ ﻟﺌﻼ ﻳﺘﻜﺪﺭ ﺳﻜﻮﻥ ﻧﻔﺴﻪ ﻣﻦ‬ ‫ﺍﻷﻋﻤﺎﻝ ﺑﻞ ﺑﺎﻷﻛﺜﺮ ﻳﺰﺩﺍﺩ ﺗﻄﻬﲑ ﻧﻔﺴﻪ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣﻠﺔ ﺫﻛـﺮ‬ ‫ﺍﷲ ﰲ ﻋﻤﻠﻬﺎ ﻫﺬﻩ ﻭﺗﺬﻛﺮ ﺍﻟﻮﺻﻴﺔ ﺍﻟﻘﺎﺋﻠﺔ ﺃﻧﻪ ﻣﻬﻤﺎ ﻋﻤﻠـﺘﻢ ﻣـﻊ‬ ‫ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺼﻐﺎﺭ ﻓﻤﻌﻲ ﻗﺪ ﻋﻤﻠﺘﻢ ﻭﺍﻟﺬﻱ ﻳﻘﺒﻠﻜﻢ ﻳﻘـﺒﻠﲏ‬ ‫ﻭﻳﻨﻈﺮ ﺑﻌﻘﻠﻪ ﺇﱃ ﺍﻟﻐﺮﻳﺐ ﻛﻤﺜﻠﻤﺎ ﺇﱃ ﺍﳌﺴﻴﺢ ﻭﳜﺪﻣﻪ ﻓﻼ ﳝﻜﻦ ﺃﻥ‬ ‫ﻳﻀﻄﺮﺏ ﺳﻜﻮﻧﻪ ﻭﻻ ﺗﺒﻄﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻟﻪ ﻓﺈﻥ ﻇﻦ ﺇﻧﺴﺎﻥ ﺃﻧﻪ ﺇﺫﺍ‬ ‫ﻋﻤﻞ ﻫﺬﻩ ﻳﺘﻜﺪﺭ ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﻳﻌﻤﻠﻪ ﻭﻻ ﻣﻦ ﺃﺟﻞ ﻣـﻦ ﻭﻻ‬ ‫ﻣﻊ ﻣﻦ ﺑﻞ ﺑﺎﻟﻌﻤﻞ ﻓﻘﻂ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﰲ ﻧﻈﺮﻩ ﺇﻓﺮﺍﺯ ﻭﺃﻗﻮﻝ ﺍﳊـﻖ‬ ‫ﺃﻥ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﻫﻮ ﺳﺒﺐ ﺃﳌﻪ ﻭﻟﻜﻦ ﺍﻷﱂ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﰲ ﺩﺍﺧﻠـﻪ‬ ‫ﺧﺮﺝ ﻭﺳﺠﺴﻪ ﻭﺫﻟﻚ ﻳﺸﺒﻪ ﺇﻧﺴﺎﻥ ﻗﺪ ﻫﺮﺏ ﻣﻦ ﺣـﺮﺍﺭﺓ ﺍﻟﻨـﺎﺭ‬ ‫ﻭﻟﺬﻟﻚ ﻻ ﻳﺴﺘﻌﻤﻠﻬﺎ‪.‬‬ ‫ﺇﻥ ﺳﻴﺪﻧﺎ ﱂ ﻳﻌﻠﻤﻨﺎ ﺃﻥ ﳓﻔﻆ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺑﺎﻟﻜﻼﻡ ﻓﻘﻂ ﺑﻞ‬ ‫ﺃﺭﺍﻧﺎ ﺫﻟﻚ ﺑﺄﻓﻌﺎﻟﻪ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﻣﻜﺘﻮﺏ ﺃﻧﻪ ﺍﺑﺘﺪﺃ ﻳﻌﻤـﻞ ﻭﻳﻌﻠـﻢ‬ ‫ﻭﻳﻜﻤﻞ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻷﻧﻪ ﻗﺎﻝ ﻻ ﺗﻜـﱰﻭﺍ ﻟﻜـﻢ‬ ‫ﻛﻨﻮﺯﹰﺍ ﰲ ﺍﻷﺭﺽ ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﱂ ﻳﻘﱳ ﺷﻴﺌﹰﺎ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻻ ﺗﻘﺘﻨـﻮﺍ‬ ‫ﺛﻮﺑﲔ ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻛﺎﻥ ﺫﺍ ﺛﻮﺏ ﻭﺍﺣﺪ ﻭﻗﺎﻝ ﻻ ‪‬ﺘﻤـﻮﺍ ﺑﺎﻟﻐـﺪ‬ ‫ﻭﻧﻌﺘﺮﻑ ﻛﻠﻨﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﻬﺘﻢ ﺑﺸﻲﺀ ﻭﱂ ﻳﻜﻦ ﳛﻤﻞ ﺗﻼﻣﻴـﺬﻩ‬ ‫ﻣﻌﻬﻢ ﻗﻮﺕ ﻋﻨﺪﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻨﺘﻘﻠﻮﻥ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﺁﺧﺮ ﻭﻧﻔﻬﻢ ﺫﻟﻚ‬ ‫}‪{١١٥‬‬

‫ﻣﻦ ﺍﺑﺘﻴﺎﻋﻬﻢ ﻃﻌﺎﻣﹰﺎ ﺣﻴﻨﻤﺎ ﺩﺧﻠﻮﺍ ﻗﺮﻳﺔ ﺍﻟﺴﺎﻣﺮﻳﲔ ﻭﻋﻨﺪﻣﺎ ﻗﺎﻝ ﳍﻢ‬ ‫ﺍﻟﺴﻴﺪ ﺍﺣﺬﺭﻭﺍ ﻣﻦ ﲬﲑ ﺍﻟﻔﺮﻳﺴﻴﲔ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ﺣﺰﻧﻮﺍ ﰲ ﺫﻭﺍ‪‬ﻢ ﺃﻧﻪ‬ ‫ﻟﻴﺲ ﳍﻢ ﺧﺒﺰ ﺧﻼ ﺭﻏﻴﻔﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻭﰲ ﺗﻌﻠﻴﻢ ﺁﺧﺮ ﻧﻔﻬﻢ ﺃﻧﻪ ﻗﺎﻝ ﻻ‬ ‫ﺗﻘﺘﻨﻮﺍ ﺫﻫﺒﹰﺎ ﻭﻻ ﻓﻀﺔ ﻭﻻ ﳓﺎﺳﹰﺎ ﰲ ﺃﻛﻴﺎﺳﻜﻢ ﻭﻇﺎﻫﺮ ﺃﻧﻪ ﱂ ﻳﻜﻦ‬ ‫ﻳﻘﺘﲏ ﺷﻴﺌﹰﺎ ﺣﱴ ﺃﻥ ﺻﻨﺪﻭﻕ ﺍﳌﺴﺎﻛﲔ ﻛﺎﻥ ﻳﻬﻮﺫﺍ ﳛﻤﻠﻪ ﻭﻛـﺎﻥ‬ ‫ﻳﺘﺪﺑﺮ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻮﺿﻊ ﻓﻴﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺣﺒﻮﺍ ﺃﻋـﺪﺍﺀﻛﻢ‬ ‫ﻭﺑﺎﺭﻛﻮﺍ ﻻﻋﻴﻨﻜﻢ ﻭﺻﻠﻮﺍ ﻣﻦ ﺃﺟﻞ ﺍﻟﺬﻳﻦ ﻳﺴﻴﺌﻮﻥ ﺇﻟﻴﻜﻢ ﻭﻫـﺬﻩ‬ ‫ﲨﻴﻌﻬﺎ ﺃﻛﻤﻠﻬﺎ ﺑﺎﻟﻔﻌﻞ‪ .‬ﻷﻧﻪ ﻛﺎﻥ ﳛﺐ ﺍﻟﻴﻬﻮﺩ ﺃﻋﺪﺍﺀﻩ ﻭﻳﺒـﺎﺭﻙ‬ ‫ﻼ ﺍﻏﻔﺮ ﳍﻢ ﻳﺎ ﺃﺑﺘﺎﻩ ﻭﻛﺎﻥ ﻳﺼﻨﻊ ﺍﳉﻤﻴﻞ ﻣﻊ‬ ‫ﻋﻠﻴﻬﻢ ﻭﺻﻠﻰ ﻷﺑﻴﻪ ﻗﺎﺋ ﹰ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺒﻐﻀﻮﻧﻪ ﻭﻳﺸﻔﻲ ﺃﻣﺮﺍﺿﻬﻢ ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﻟﻴﻤﺴﻜﻪ ﰲ ﺳﺎﻋﺘﻪ‬ ‫ﻼ ﻓﺴﺮ ﻣﻌﻪ ﻣﻴﻠﲔ ﻫﺬﻩ ﺃﻳـﻀﹰﺎ‬ ‫ﺃﺑﺮﺃ ﻟﻪ ﺃﺫﻧﻪ ﻭﻗﺎﻝ ﻣﻦ ﻳﺴﺨﺮﻙ ﻣﻴ ﹰ‬ ‫ﺃﻛﻤﻠﻬﺎ ﺑﺎﻟﻔﻌﻞ ﻷﻧﻪ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻳﺪﻋﻰ ﺇﱃ ﻣﻜﺎﻥ ﻟﻴﺸﻔﻲ ﻣﺮﺿـﹰﺎ‬ ‫ﻛﺎﻥ ﳝﺸﻲ ﻣﻊ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻩ ﻭﻋﻨﺪﻣﺎ ﺩﻋﺎﻩ ﺭﺋﻴﺲ ﺍ‪‬ﻤﻊ ﻟـﺸﻔﺎﺀ‬ ‫ﺍﺑﻨﺘﻪ ﻣﻀﻰ ﻣﻌﻪ ﺇﱃ ﺑﻴﺘﻪ ﻭﻋﻮﺽ ﺍﳌﺮﻳﺾ ﺃﻗﺎﻡ ﻣﻴﺘﹰﺎ‪ .‬ﻭﻷﺟﻞ ﻏﺴﻞ‬ ‫ﺃﺭﺟﻞ ﺇﺧﻮﺗﻨﺎ ﱂ ﻳﻐﺴﻞ ﻫﻮ ﺃﺭﺟﻞ ﺇﺧﻮﺗﻪ ﻓﻘﻂ ﺑﻞ ﺃﺭﺟﻞ ﻋـﺪﻭﻩ‬ ‫ﺃﻳﻀﹰﺎ‪ .‬ﻓﺠﻤﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﺳﻠﻤﻬﺎ ﻟﻨﺎ ﻟﻜﻲ ﳓﻔﻈﻬﺎ ﺃﻛﻤﻠﻬﺎ ﻫـﻮ‬ ‫ﺃﻭ ﹰﻻ ﻭﻫﻜﺬﺍ ﺻﺎﺭ ﻟﻨﺎ ﻣﺜﺎ ﹰﻻ ﻟﻨﺴﲑ ﰲ ﺇﺛﺮﻩ ﻭﳓﻔﻆ ﲨﻴـﻊ ﻭﺻـﺎﻳﺎ‬ ‫ﻧﺎﻣﻮﺱ ﻣﻮﺳﻰ ﺍﻟﻌﺘﻴﻖ ﻭﻻ ﻧﺸﻚ ﰲ ﻫﺬﺍ ﻣﺜﻠﻤﺎ ﻋﻠﻤﻨﺎ ﺑﻮﻟﺲ ﺃﻧـﻪ‬ ‫ﺻﺎﺭ ﻣﻦ ﺇﻣﺮﺃﺓ ﻭﺩﺧﻞ ﲢﺖ ﺷﺮﻳﻌﺔ ﺍﻟﻨﺎﻣﻮﺱ ﻟﻜﻲ ﻳﺒﺘﺎﻉ ﺍﻟﺬﻳﻦ ﻫﻢ‬ ‫ﲢﺖ ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻭﻗﺎﻝ ﻟﺘﻼﻣﻴﺬﻩ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻧﲏ ﻓﺎﺣﻔﻈﻮﺍ ﻭﺻﺎﻳﺎﻱ‬ ‫}‪{١١٦‬‬

‫ﻣﺜﻠﻤﺎ ﺣﻔﻈﺖ ﻭﺻﺎﻳﺎ ﺃﰊ ﻭﺍﺛﺒﺖ ﰲ ﳏﺒﺘﻪ ﻓﻼ ﳝﻜﻦ ﻟﻺﻧـﺴﺎﻥ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﳏﺒﹰﺎ ﺇﻻ ﺇﻥ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺇﻥ ﱂ ﳛﻔﻈﻬﺎ ﲨﻴﻌﻬﺎ ﻓﺈﻧﻪ ﻟﻴﺲ‬ ‫ﻓﻘﻂ ﻻ ﻳﺒﻠﻎ ﻟﻠﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻫﻲ ﺍﻟﺸﺮﻛﺔ ﻣﻊ ﺍﳌﺴﻴﺢ ﺑـﻞ ﺃﻳـﻀﹰﺎ ﻻ‬ ‫ﻳﺮﺙ ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﺇﻥ ﺩﺍﻭﺩ ﺍﻟﻨﱯ ﻳﻌﻠﻤﻨﺎ ﺑﺮﻭﺡ ﺍﷲ ﺇﻥ ﺍﻟﺬﻱ ﻳﺮﻳـﺪ ﺃﻥ ﻳﻬـﻮﻯ‬ ‫ﺍﳊﻴﺎﺓ ﻭﻳﺮﻯ ﺃﻳﺎﻣﹰﺎ ﺻﺎﳊﺔ ﻓﻠﻴﻜﻔﻒ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﺸﺮ ﻭﺷﻔﺘﺎﻩ ﻋـﻦ‬ ‫ﺍﻟﻨﻄﻖ ﺑﺎﻟﻐﺶ ﻭﻟﻴﺤﺪ ﻋﻦ ﺍﻟﺸﺮ ﻭﻳﻔﻌﻞ ﺍﳋﲑ ﻭﻳﻄﻠﺐ ﺍﻟﺴﻼﻡ ﻭﳚﺪ‬ ‫ﰲ ﺃﺛﺮﻩ ﻓﻌﻤﻞ ﺍﻟﺼﻼﺡ ﻭﻃﻠﺐ ﺍﻟﺴﻼﻡ ﳛﻮﻳﺎﻥ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﻓﺈﻧﻚ‬ ‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﺮﻑ ﺃﻥ ﺍﻟﺮﲪﺔ ﺣﺴﻨﺔ ﻭﻗﺒﻮﻝ ﺍﻟﻐﺮﺑﺎﺀ ﺟﻴﺪ ﻟﻴﺲ ﻣﻦ‬ ‫ﻛﻼﻡ ﺳﻴﺪﻧﺎ ﻓﻘﻂ ﺑﻞ ﻭﻣﻦ ﺗﺪﺑﲑ ﲨﻴﻊ ﺍﻷﺑﺮﺍﺭ ﺍﻟﻘﺪﻣﺎﺀ ﻛﻤﺎ ﻛﺘﺐ‬ ‫ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﺪﺑﺮ ﲟﺤﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ ﻭﺣﺴﺐ ﻇﲏ ﺃﻥ ﺇﺳﺤﻖ‬ ‫ﻭﻳﻌﻘﻮﺏ ﻗﺪ ﺗﺴﻠﻤﺎ ﻣﻨﻪ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺑﺎﻟﻮﺭﺍﺛﺔ ﻭﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﻣﺜﻞ‬ ‫ﺃﺑﻴﻬﻢ‪ .‬ﻭﻳﻮﺳﻒ ﺃﻳﻀﹰﺎ ﺣﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻭ‪‬ـﺎ ﻋﻈـﻢ ﺷـﺄﻧﻪ‬ ‫ﻭﻣﻮﺳﻰ ﺃﻳﻀﹰﺎ ﲝﻔﻈﻪ ﺍﻟﻮﺻﺎﻳﺎ ﲤﺠﺪ‪ .‬ﻭﺇﺫﺍ ﲰﻌﺖ ﺻـﻮﺕ ﺍﷲ ﰲ‬ ‫ﻛﻞ ﻣﻮﺿﻊ ﲡﺪ ﺃﻧﻪ ﳛﺮﺽ ﻋﻠﻰ ﻭﺻﺎﻳﺎ ﺍﻟﺮﲪﺔ ﻭﻳﻌﻠﻤﻨﺎ ﺑﻘﻮﻟـﻪ ﻻ‬ ‫ﺗﻨﻈﻒ ﺯﻳﺘﻮﻧﻚ ﻭﻻ ﺗﻠﻘﻂ ﻟﻘﺎﻁ ﺣﻘﻠﻚ ﺑﻞ ﺍﺗﺮﻛـﻪ ﻟﻠﻤـﺴﺎﻛﲔ‬ ‫ﻭﺍﻟﺒﺎﺋﺴﲔ ﺍﻟﺬﻳﻦ ﻣﻌﻚ‪ .‬ﺳﺖ ﺳﻨﲔ ﺍﺯﺭﻉ ﻭﺍﺣـﺼﺪ ﻭﰲ ﺍﻟـﺴﻨﺔ‬ ‫ﺍﻟﺴﺎﺑﻌﺔ ﺍﺯﺭﻋﻪ ﻭﺍﺗﺮﻛﻪ ﻟﻠﻤﺴﺎﻛﲔ‪ .‬ﻻ ﺗﻜﻢ ﺛﻮﺭﹰﺍ ﺩﺍﺭﺳـﹰﺎ ﻳﻌﻠﻤﻨـﺎ‬ ‫ﺑﺬﻟﻚ ﺍﻟﺮﲪﺔ‪ .‬ﻻ ﺗﻄﺒﺦ ﺍﳉﺪﻱ ﺑﻠﱭ ﺃﻣﻪ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻳـﺪﻝ ﻋﻠـﻰ‬ ‫ﻒ ﻣـﻦ‬ ‫ﺍﻟﺮﲪﺔ‪ .‬ﻻ ﺗﺄﺧﺬ ﺍﻟﻔﺮﺍﺥ ﻣﻊ ﺃﻣﻬﻢ ﻋﲎ ‪‬ﺬﺍ ﺍﻟﺮﲪﺔ‪ .‬ﺧ‪‬ـ ‪‬‬ ‫}‪{١١٧‬‬

‫ﻓﺠﻮﺍﺑﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺑﺎﺧﺘﺼﺎﺭ ﻫﻮ ﺃﻧﻪ ﻳﻠﻴﻖ ﺑﺎﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻬﺮﺏ‬ ‫ﺑﺎﻟﻜﻠﻴﺔ ﻣﻦ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﲢﺮﻛﻬﺎ ﺍﻵﻻﻡ ﺍﻟﺮﺩﻳﺌﺔ ﻓﻴـﻪ‪ ،‬ﻟـﻴﺲ‬ ‫ﻓﻘﻂ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺑﻞ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲢﺮﻙ ﺍﻵﻻﻡ ﻭﻻ ﻳﻨﺒﻐﻲ‬ ‫ﻟﻪ ﺃﻥ ﻳﻨﻈﺮ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻫﻲ ﻣﺎﺩﺓ ﺍﻵﻻﻡ ﻣﺜﻞ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﳏﺒـﺔ‬ ‫ﺍﻟﻔﻀﺔ ﺃﻭ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﺑﻞ ﺑﺎﻷﻛﺜﺮ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻬﺮﺏ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‬

‫ﺍﻟﱵ ﺗﺮﰊ ﺍﻷﱂ ﺍﻟﻘﺮﻳﺐ ﻓﻼ ﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺍﻷﱂ ﺍﻟﻘﺮﻳﺐ ﻭﳛـﺎﺭﺏ‬ ‫ﺍﻟﺒﻌﻴﺪ ﻷﻥ ﻫﺬﻩ ﻋﻼﻣﺔ ﺍﻟﻀﻌﻒ ﻭﻋﺪﻡ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻭﻳـﺪﻝ ﻋﻠـﻰ ﺃﻥ‬ ‫ﻟﻠﻨﻔﺲ ﺳﺮ ﻣﻊ ﻫﺬﺍ ﺍﻷﱂ ﻭﻷ‪‬ﺎ ﲣﺠﻞ ﻣﻦ ﻗﺮﺑﻪ ﻟﺬﻟﻚ ﺗﻈﻦ ﺃﻧـﻪ‬ ‫ﺗﻘﻴﻢ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺍﻟﺒﻌﻴﺪ ﻓﺈﻥ ﻋﺮﺽ ﻟﺬﺍﻙ ﺍﻵﺧﺮ ﺃﻥ ﻳﺪﻧﻮ ﻣﻨﻬﺎ ﲣﺠﻞ‬ ‫ﺃﻳﻀﹰﺎ ﻣﻨﻪ ﻭﲤﻀﻲ ﺇﱃ ﺍﻵﺧﺮ ﺍﻟﺒﻌﻴﺪ ﻓﺈﻥ ﻋﺮﺽ ﻟﺬﺍﻙ ﺍﻵﺧﺮ ﺃﻥ ﻳﺪﻧﻮ‬ ‫ﻣﻨﻬﺎ ﲣﺠﻞ ﺃﻳﻀﹰﺎ ﻣﻨﻪ ﻭﲤﻀﻲ ﺇﱃ ﺍﻵﺧﺮ ﺍﻟﺒﻌﻴﺪ ﻭﻫﻜﺬﺍ ﺗﺒﻘﻰ ﻫﺎﺭﺑﺔ‬ ‫ﻣﻦ ﲨﻴﻊ ﺍﻵﻻﻡ ﻷ‪‬ﺎ ﹸﻏﻠﺒﺖ ﻣﻦ ﺍﻟﻜﻞ ﻭﻫﻲ ﻻ ﺗﻈﻦ ﺃ‪‬ﺎ ﻣﻐﻠﻮﺑـﺔ‬ ‫ﻭﻟﺴﺖ ﺃﻗﻮﻝ ﺃ‪‬ﺎ ﹸﻏﻠﺒﺖ‪ ،‬ﻟﻜﻨﻬﺎ ﺑﺎﳊﻘﻴﻘﺔ ﺃ‪‬ﺎ ﱂ ﲡﺎﻫـﺪ ﻓﻴﻨﺒﻐـﻲ‬ ‫ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻬﺮﺏ ﻣﻦ ﲨﻴﻊ ﻣﻮﺍﺩ ﺍﻵﻻﻡ ﺇﻥ ﻛﺎﻥ ﳝﻜﻨﻪ ﺫﻟـﻚ‪.‬‬ ‫ﻭﺇﻥ ﱂ ﻳﺴﻬﻞ ﻟﻪ ﺫﻟﻚ ﻓﻠﻴﻘﺎﺗﻞ ﻣﻌﻬﺎ ﲝﻜﻤـﺔ ﻭﳜـﺒﻂ ﺍﻷﻣـﻮﺭ‬ ‫ﻭﻳﺰﻋﺠﻬﺎ ﻟﻜﻲ ﻳﺘﺼﻮﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻓﻴﻬﺎ ﻭﻳﺘﺮﻙ ﺟﺴﺪﺍﻧﻴﺔ ﺍﻷﻣﻮﺭ‬ ‫ﻣﺜﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺮﺳﻞ ﻳﺼﻨﻌﻮﻥ ﻷ‪‬ـﻢ ﻛـﺎﻧﻮﺍ ﻏﺮﺑـﺎﺀ ﻣـﻦ ﻟـﺬﺓ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺎﺕ ﺍﳌﺮﺋﻴﺔ ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﺘﻨﺎﻭﻟﻮﻥ ﺗﺎﻭﺭﻳﺘﻬﻢ ﻓﻘﻂ ﰲ ﻛﻞ ﺷﻲﺀ‬ ‫ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺍﻷﻣﻮﺭ ﻫﻲ ﺃﻳﻀﹰﺎ ﻣﺎﺩﺓ ﺇﱃ ﺍﻵﻻﻡ ﻭﻟﻴﺲ ﻓﻘﻂ ﳍﺬﻩ ﺃﻥ‬ ‫ﲢﺮﻙ ﺍﻵﻻﻡ ﺑﻞ ﻭﺗﻌﻄﻞ ﺍﻟﻌﻘﻞ ﻣﻦ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻓﻴﻬﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻘﻞ‬ ‫ﻳﻌﺮﻑ ﻛﻴﻒ ﳚﲏ ﻭﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺍﻟﺰﻫﺮ ﺍﻟﱵ ﻓﻴﻬﺎ ﻭﻛﻲ ﺃﺑﲔ ﻗـﻮﱄ‬ ‫ﺃﻛﺜﺮ ﺃﻗﻮﻝ ﻫﻮﺫﺍ ﻧﻈﺮ ﻭﺭﺍﺋﺤﺔ ﺍﳌﺂﻛﻞ ﲢﺮﻙ ﺃﱂ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﻧﻈـﺮ‬ ‫ﺍﻟﻨﺴﺎﺀ ﺍﻟﺪﺍﺋﻢ ﻭﻣﻔﺎﻭﺿﺘﻬﻦ ﻳﺜﲑ ﺃﱂ ﺍﻟﺰﻧﺎ ﻭﻧﻈﺮ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔـﻀﺔ‬ ‫ﺗﺮﰊ ﺃﱂ ﳏﺒﺔ ﺍﻟﻔﻀﺔ‪ .‬ﺃﻣﺎ ﻋﻨﺪ ﺍﻟﻌﻘﻞ ﻫﻨﺎﻙ ﻃﺮﻕ ﺃﺧـﺮﻯ ﻭﻧﻈـﻢ‬ ‫ﺧﺎﺻﺔ ‪‬ﺎ ﻧﻜﻤﻞ ﻫﺬﻩ ﻛﻠﻬﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻗﺪ ﺃﺧﺬ ﻏﻠﺒﺔ ﻋﻠـﻰ‬

‫ﺍﻟﺮﺏ ﺇﳍﻚ ﻭﺍﺣﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻳﻜﺮﺯ ﰲ ﻛﻞ ﻣﻜـﺎﻥ‬ ‫ﻟﻠﻴﻬﻮﺩ‪ .‬ﻭﺩﺍﻭﺩ ﺍﻟﻨﱯ ﺃﻳﻀﹰﺎ ﺃﻋﻄﻰ ﺍﻟﺘﻄﻮﻳﺐ ﻟﻠﺬﻱ ﳜﺎﻑ ﻣﻦ ﺍﻟﺮﺏ‬ ‫ﻭﻳﻬﻮﻯ ﻭﺻﺎﻳﺎﻩ ﻓﻤﻌﺮﻭﻑ ﻫﺬﺍ ﻳﺎ ﳏﺐ ﺍﷲ ﺃﻥ ﲨﻴـﻊ ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﺍﳌﻮﺿﻮﻋﺔ ﻣﻦ ﺍﷲ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺑﺎﻟﻌﺘﻴﻘﺔ ﺃﻭ ﺑﺎﳉﺪﻳﺪﺓ ﱂ ﺗﺸﺮﻉ ﻷﻱ‬ ‫ﺷﻲﺀ ﺁﺧﺮ ﺇﻻ ﻟﻜﻲ ﳛﻔﻈﻬﺎ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﻟﻜﻲ ﻳﻌﺮﻓﻨـﺎ ﺍﷲ ‪‬ـﺬﻩ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺃﻧﻪ ﺭﺣﻮﻡ ﻭﺑﺎﺭ ﻓﻘﻂ ﺑﻞ ﻭﻳﺮﻳﺪﻧﺎ ﺃﻥ ﻧﻜﻮﻥ ﳓـﻦ ﺃﻳـﻀﹰﺎ‬ ‫ﺭﺣﻮﻣﻴﲔ ﻭﺃﺑﺮﺍﺭﹰﺍ‪ .‬ﻭﻛﻤﺎ ﺃﻇﻬﺮ ﻫﻮ ﺭﲪﺘﻪ ﺑﺎﻟﻔﻌﻞ ﻛﺬﻟﻚ ﻳﺮﻳـﺪﻧﺎ‬ ‫ﳓﻦ ﺗﻼﻣﻴﺬﻩ ﺃﻥ ﻧﻈﻬﺮ ﻫﻜﺬﺍ‪ .‬ﻭﻫﺬﺍ ﺣﺴﺐ ﻇﲏ ﻳﻘﻨﻌﻮﻥ ﺳﺆﺍﻟﻚ‬ ‫ﺍﻷﻭﻝ ﻭﻟﻮ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻣﻔﺘﻘﺮﹰﺍ ﻭﻻ ﻷﻗﻞ ﻣﻦ ﻫﺬﺍ‪.‬‬

‫}‪{١١٨‬‬

‫}‪{١١٩‬‬

‫‪@ @Ùmbî§@lŠça‬‬ ‫ﺃﻣﺎ ﺳﺆﺍﻟﻚ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺇﻥ ﻛﺎﻥ ﻳﻠﻴﻖ ﺃﻥ ﻧﺒﺘﻌﺪ ﻣـﻦ ﲨﻴـﻊ‬ ‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﺴﺒﺐ ﺍﻵﻻﻡ ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﻈﻦ ﺑﻪ ﻫﺮﻭﺏ‬ ‫ﺇﻧﻪ ﻫﻮ ﻏﻠﺒﺔ ﻟﻠﻨﻔﺲ‪ .‬ﻷ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺗﻔﺮ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺗﻄﻠﺐ‬ ‫ﺍﻟﺮﺍﺣﺔ‪.‬‬

‫ﺍﻵﻻﻡ ﻷﻧﻪ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺄﺧﺬ ﺗﺎﻭﺭﻳﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺇﻻ ﺇﻥ ﻏﻠﺐ ﺍﻵﻻﻡ‬ ‫ﺍﳌﺘﻮﺳﻄﺔ ﺑﲔ ﺍﳍﻴﻮﱄ ﻭﺍﻟﺮﻭﺣﻲ ﻷﻧﻪ ﺇﻥ ﺩﻧﺎ ﻹﺣﺪﺍﳘﺎ ﻫﺬﺍ ﺍﻟﻌﻘـﻞ‬ ‫ﻏﺎﻟﺐ ﺍﻵﻻﻡ ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﺎﻷﱂ ﻳﺪﻧﻮ ﺑﻞ ﻳﻨﻈﺮ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻷﻥ ﻫﻨـﺎﻙ‬ ‫ﺗﺎﻭﺭﻳﺎ ﺭﻭﺣﺎﻧﻴﺔ ﲜﻤﻴﻊ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﺼﻐﺎﺭ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺑﺎﻟﻜﺒﺎﺭ ﻭﻟﺴﺖ ﺃﻇﻦ ﺃﻥ ﺣﻜﻤﺘﻚ ﺗﻘﺎﻭﻣﻨﺎ ﰲ ﻫﺬﺍ ﻷﻥ ﺍﷲ ﻗﺪ ﺧﻠﻖ‬ ‫ﻛﻞ ﺷﻲﺀ ﲝﻜﻤﺔ ﺭﻭﺣﺎﻧﻴﺔ ﻭﻫﻲ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ‪‬ﺎ ﺍﺗﻘﻨﺖ ﺍﳋﻠﻴﻘـﺔ‬ ‫ﻭﺍﻣﺘﺰﺟﺖ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺇﳕﺎ ﺻﺎﺭﺕ ﻫﺬﻩ ﻣﻦ ﺃﺟﻞ ﺗﺪﺭﻳﺞ ﺍﻟﻌﻘﻞ ﻷﻧﻪ‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺼﺎﺩﻑ ﺍﳊﻜﻤﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻋﺎﺭﻳﹰﺎ ﺇﻥ ﱂ ﻳﻜﻦ ﻟـﻪ‬ ‫ﻣﺎﺩﺓ ﳏﺴﻮﺳﺔ ﻣﺜﻠﻤﺎ ﺗﺴﲑ ﺍﻷﺷﻴﺎﺀ ﻣﻊ ﺍﻷﻃﻔﺎﻝ‪ .‬ﺇﺫ ﺃ‪‬ـﻢ ﺑـﺪﻭﻥ‬ ‫ﻭﺳﺎﻃﺔ ﺍﻷﺣﺮﻑ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﱃ ﺣﻜﻤﺔ ﺍﻟﻜﺘﺐ ﻷﻥ‬ ‫ﺣﻜﻤﺔ ﺍﻟﻜﺘﺎﺏ ﳑﺰﻭﺟﺔ ﺑﺄﺣﺮﻓﻪ ﻭ‪‬ﺬﺍ ﻳﺄﰐ ﺇﱃ ﺣﺎﺳﻴﺔ ﺍﳊـﻮﺍﺱ‬ ‫ﺃﻋﲏ ‪‬ﺎ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺼﻮﺕ ﻷﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻢ ﺍﻟﺼﱯ ﻭﻳﺘﺮﰉ‬ ‫ﺑﻘﺮﺍﺀﺓ ﺍﻷﺣﺮﻑ ﻓﺈﻧﻪ ﻟﻴﺲ ﻳﺘﻌﻠﻢ ﺷﻜﻞ ﺍﻷﺣﺮﻑ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻓﻘﻂ ﺑﻞ‬ ‫ﻳﺄﺧﺬ ﺃﻳﻀﹰﺎ ﺗﺼﻮﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ‪‬ﺎ ﻣﺜﻠﻤﺎ ﳛﺪﺙ ﻟﻚ ﺃﻭﻗﺎﺕ ﻛﺜﲑﺓ‬ ‫ﻷﻧﻚ ﻋﻨﺪﻣﺎ ﲤﺴﻚ ﺍﻟﻜﺘﺎﺏ ﻭﺗﺘﻔﺮﺱ ﰲ ﺃﺣﺮﻓﻪ ﻓﺈﻧﻚ ‪‬ﺬﻩ ﺍﻟﻨﻈﺮﺓ‬ ‫ﺍﻟﱵ ﻟﻸﺣﺮﻑ ﺗﺼﻞ ﺇﱃ ﺭﻭﺣﺎﻧﻴﺔ ﺍﻟﻜﻼﻡ ﻭﻛﺬﻟﻚ ﻋﻨـﺪﻣﺎ ﻳﻨﻈـﺮ‬ ‫ﻋﻘﻠﻨﺎ ﰲ ﺟﺴﻤﺎﻧﻴﺔ ﺍﻷﺣﺮﻑ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻓﻴﺠﲏ ﻣﻌﺮﻓﺘﻬﺎ‪ .‬ﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ‬ ‫ﻟﻪ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﻷﻣﻮﺭ ﺍﳌﻔﻌﻮﻟﺔ ﺍﻟﱵ ﲢﺮﻙ ﺍﻵﻻﻡ ﰲ ﻧﻈﺮﻩ ﺇﱃ ﻛﻞ‬ ‫ﺷﻲﺀ‪ .‬ﺃﻋﲏ ﺇﺫﺍ ﻧﻈﺮ ﺇﱃ ﺇﻣﺮﺃﺓ ﻓﻴﻌﺮﻑ ﻣﺎ ﻫﻮ ﺗﺮﺗﻴﺒﻬﺎ ﻭﻣﺎﺫﺍ ﻳـﺪﻝ‬ ‫‪‬ﺎﺀ ﺣﺴﻨﻬﺎ ﻭﻣﺎ ﻫﻮ ﺯﻯ ﺗﺮﻛﻴﺐ ﺃﻋﻀﺎﺋﻬﺎ ﻭﻣﺎ ﻫﻲ ﺷﺮﻛﺘﻬﺎ ﻣـﻊ‬ ‫}‪{١٢٠‬‬

‫ﺍﻟﺮﺟﻞ ﻭﻛﻴﻒ ﻣﻦ ﺭﺗﺒﺘﲔ ﻃﺒﻴﻌﺔ ﻧﺎﻃﻘﺔ ﺗﻜﻤـﻞ ﺧﻠﻴﻘـﺔ ﻧﺎﻃﻘـﺔ‬ ‫ﺑﺎﳉﺴﺪ ﻭﻣﺘﺤﺮﻛﺔ ﺑﺎﳉﺴﺪ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺗﻐﲑ ﺍﳌﻮﺍﻛﻴـﻞ ﻭﻋﻠـﻰ‬ ‫ﺍﻟﺬﻫﺐ ﻭﺯﻳﻨﺎﺗﻪ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻀﻤﺮ ﺍﳊﻖ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻭﻣـﻦ ﻛـﻞ‬ ‫ﺷﻲﺀ ﺑﺄﺧﺬ ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳﺘﻪ ﺍﻟﱵ ﻓﻴﻪ ﻷﻧﻪ ﻣﺜﻠﻤﺎ ﻳﻨﻈﺮ ﺍﳉﺴﺪ ﻭﳛﺲ‬ ‫ﻭﻳﺬﻭﻕ ﺍﳉﺴﺪﺍﻧﻴﺎﺕ ﻛﺬﻟﻚ ﺍﻟﻌﻘﻞ ﻳﻨﻈﺮ ﻭﳛﺲ ﻭﻳﺬﻭﻕ ﺍﳌﻌﺮﻓـﺔ‬ ‫ﺍﻟﱵ ﻓﻴﻬﺎ ﻋﻨﺪﻣﺎ ﻳﺒﻠﻎ ﺑﺘﺮﺑﻴﺘﻪ ﺇﱃ ﺍﳌﱰﻟﺔ ﺍﻟﱵ ﺗﺼﻞ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻜﺎﻣـﻞ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺣﻴﹰﺎ ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﺒﺎﻟﺮﻭﺣﺎﻧﻴﺔ ﻳﺘﺤﺮﻙ ﻋﻠﻰ ﻛـﻞ ﺷـﻲﺀ‬ ‫ﺑﻨﻔﺲ ﺍﻟﺸﺒﻪ‪.‬‬ ‫ﺇﻥ ﺍﳉﺴﺪ ﻻ ﳛﺲ ﺑﺘﺼﻮﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﰲ ﺍﻷﻣﻮﺭ ﺑﻞ ﳛـﺲ‬ ‫ﺑﻄﻌﻤﻬﻢ ﺍﳉﺴﺪﺍﱐ ﻓﻘﻂ ﻭﻫﻜﺬﺍ ﺍﻟﻌﻘـﻞ ﺍﻟﺮﻭﺣـﺎﱐ ﻻ ﳛـﺲ‬ ‫ﲜﺴﺪﺍﻧﻴﺘﻬﺎ ﺑﻞ ﺑﺎﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻓﻴﻬﺎ ﻓﻘﻂ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﺗﻘﻮﻝ ﱄ ﻣـﱴ‬ ‫ﻳﺼﻞ ﺍﻟﻌﻘﻞ ﺇﱃ ﻫﺬﻩ ﺍﳌﱰﻟﺔ ﺃﻗﻮﻝ ﻟﻚ ﻳﺒﻠﻎ ﺇﻟﻴﻬﺎ ﲝﻔﻆ ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﻭﻟﻠﻮﺻﺎﻳﺎ ﻃﻘﻮﺱ ﻭﺗﺮﺗﻴﺒﺎﺕ ﻭﻣﻮﺍﺿﻊ ﻣﻔﺮﻭﺯﺓ ﻟﻌﻤﻠﻬﺎ ﻓﺈﻥ ﻛـﺎﻥ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻗﺮﻳﺐ ﻟﺴﻜﲎ ﺍﻟﻨﺎﺱ ﻭﻳﺄﰐ ﺇﻟﻴﻪ ﻏﺮﺑﺎﺀ ﺃﻭ ﳏﺘـﺎﺟﲔ ﻓـﻼ‬ ‫ﻳﻬﺮﺏ ﻣﻦ ﹸﻟﻘﻴﺎﻫﻢ ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻈﻦ ﺃﻥ ﻫﺬﺍ ﺍﳍـﺮﺏ ﺟﻴـﺪﹰﺍ ﺃﻭ‬ ‫ﻳﻌﻄﻴﻪ ﺳﻜﻮﻧﹰﺎ ﺑﻞ ﻋﻨﺪﻣﺎ ﻳﻨﻈﺮﻫﻢ ﳛﺮﻙ ﰲ ﺫﺍﺗـﻪ ﺣـﺐ ﻭﳏﺒـﺔ‬ ‫ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﺇﺫ ﺃﻭ ﹰﻻ ﻳﻘﺪﻡ ﳍﻢ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺬﻱ ﻻ ﻳﻠﻴﻖ ﺇﻻ ﺑﺎﳌﺴﻴﺢ ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﳐﻔﻲ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻨﻈﻮﺭ ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﻜﻤﻞ ﲝـﺮﺍﺭﺓ ﲨﻴـﻊ‬ ‫ﺣﻘﻮﻕ ﺍﳊﺐ ﻭﺗﺮﺗﻴﺐ ﻗﺒﻮﻝ ﺍﻟﺬﻱ ﻗﺪ ﺃﺗﻰ ﻭﲢﺮﻙ ﰲ ﺫﺍﺗﻪ ﺍﺷﺘﻴﺎﻕ‬ ‫ﺍﻟﺮﻭﺡ ﲜﻤﻴﻊ ﺃﻓﻌﺎﻝ ﺍﶈﺒﺔ ﻓﺈﻥ ﺣﺪﺙ ﻋﻨﺪﻩ ﻛﺮﻫﹰﺎ ﺟﺴﺪﺍﻧﻴﹰﺎ ﻟﻠﺬﻱ‬ ‫}‪{١٢١‬‬

‫ﻗﺪ ﺟﺎﺀ ﻓﻠﻴﺒﻄﻠﻪ ﻭﻻ ﻳﻜﻦ ﻗﺒﻮﻟﻪ ﻟﻪ ﻣﻦ ﺃﺟﻞ ﺷﻲﺀ ﻣﺎ ﺑﻞ ﳛﺮﻛـﻪ‬ ‫ﺍﳊﺐ ﺍﻹﳍﻲ ﲜﻤﻴﻊ ﺃﺟﺰﺍﺀ ﻧﻔﺴﻪ ﻭﻳﻜﻮﻥ ﳑﻠﻮﺀ ﺑﺎﶈﺒﺔ ﻟﻠﺬﻱ ﻗـﺪ‬ ‫ﺟﺎﺀ ﻭﻳﻨﻈﺮ ﻓﻴﻪ ﺻﻮﺭﺓ ﺍﷲ ﻣﻦ ﺃﺟـﻞ ﺍﷲ ﻭﻻ ﻳﻈـﻦ ﺃﻥ ﻛﻼﻣـﻪ‬ ‫ﻭﻣﻔﺎﻭﺿﺘﻪ ﻣﻌﻪ ﳚﻌﻠﻪ ﳜﺴﺮ ﺳﻜﻮﻥ ﻧﻔﺴﻪ‪ .‬ﻷﻧـﻚ ﺇﻥ ﺳـﺒﻘﺖ‬ ‫ﻭﻧﻈﺮﺕ ﻓﻴﻪ ﺻﻮﺭﺓ ﺍﷲ ﺍﻟﻄﺎﻫﺮﺓ ﻓﻜﻴﻒ ﲢﺴﺐ ﺍﳌﻔﺎﻭﺿـﺔ ﻣﻌـﻪ‬ ‫ﺧﺴﺎﺭﺓ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻬﺮﺏ ﻣﻦ ﻣﻔﺎﻭﺿﺔ ﺍﻟﻨﺎﺱ ﻭﺑﺴﺒﺐ ﻫﺬﺍ ﻳﻘﺼﺮ‬ ‫ﰲ ﻧﻴﺎﺡ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻗﺒﻮﳍﻢ ﻓﺈﱐ ﺣﺴﺐ ﻇﲏ ﺃﺭﻯ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻧﻴﺎﺡ‬ ‫ﻭﺳﻜﻮﻥ ﺑﻞ ﺭﺍﺣﺔ ﺟﺴﺪﺍﻧﻴﺔ ﻭﻳﻨﺤﺮﻑ ﻋﻦ ﺷﻲﺀ ﻟـﺸﻲﺀ ﻓﻬـﺬﻩ‬ ‫ﺣﺮﻛﺔ ﻟﻄﻴﻔﺔ ﻣﻦ ﺧﺪﺍﻉ ﺍﻟﻌﺪﻭ ﺍﻟﺬﻱ ﺑﺸﻜﻞ ﺍﻟﻜﻮﻥ ﳜﻴﺐ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻣﻦ ﳏﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ ﺇﺫ ﺃﻧﻪ ﻣﻦ ﺧﺎﺭﺝ ﻳﺪﻋﻰ ﺍﻟﺴﻜﻮﻥ ﺃﻣﺎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‬ ‫ﻓﻬﻮ ﳑﻠﻮﺀ ﺍﺿﻄﺮﺍﺑﹰﺎ ﻭﺳﺠﺴﹰﺎ ﻭﻳﻌﺮﺽ ﻟﻪ ﺃﻥ ﻳﻨﺸﺄ ﻓﻴﻪ ﺑﻐﻀﹰﺎ ﻟﻠﻨﺎﺱ‬ ‫ﻭﻛﺮﺍﻫﻴﺔ ﺑﺴﺒﺐ ﻫﺮﻭﺑﻪ‪ .‬ﻫﺬﻩ ﺍﻟﱵ ﺗﻜﻮﻥ ﻛﺒﺎﺏ ﻣﻨﻪ ﻳﺪﺧﻞ ﺇﻟﻴـﻪ‬ ‫ﺳﺠﺲ ﻛﻼﻡ ﺍﻵﻻﻡ ﻭﳚﻌﻞ ﺍﻟﻌﻘﻞ ﻓﺎﺣﺼﹰﺎ ﻭﺩﻳﺎﻧﹰﺎ ﻷﻓﻌﺎﳍﻢ ﻭﻧﺎﻇﺮﹰﺍ‬ ‫ﺃﻣﻮﺭﻫﻢ ﻓﻴﺒﻐﻀﻬﻢ ﻭﻳﺮﺫﳍﻢ ﻭﻳﺘﻔﺮﺱ ﻓﻴﻬﻢ ﻛﺄ‪‬ﻢ ﺟﻬﺎﻝ ﻭﺇﻥ ﻟﻴﺲ‬ ‫ﰲ ﻣﻔﺎﻭﺿﺘﻬﻢ ﺷﻲﺀ ﻣﻦ ﺍﳌﻨﻔﻌﺔ ﻭﻳﻈﻦ ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﺃﺭﻓـﻊ ﻣﻨـﻬﻢ‬ ‫ﺑﺎﳌﻌﺮﻓﺔ ﻭﺃﻧﻪ ﻳﻔﺮ ﻣﻦ ﻟﻘﺎﺋﻬﻢ ﻛﻤﻦ ﻫﻮ ﻗـﺎﺋﻢ ﰲ ﻋﻠـﻮ ﺍﳌﻌﺮﻓـﺔ‬ ‫ﻭﺍﻟﻔﻀﺎﺋﻞ ﻭﺃﻥ ﻟﻪ ﻣﻔﺎﻭﺿﺔ ﺃﺧﺮﻯ ﻟﻴﺴﺖ ﳍﻢ ﻭﳍﺬﺍ ﻳﻬﺮﺏ ﻭ‪‬ـﺬﺍ‬ ‫ﺍﻟﺸﻲﺀ ﳝﺘﻠﺊ ﻣﻦ ﺍﻟﺴﺠﺲ ﻭﻳﻨﻘﺾ ﺳﻜﻮﻧﻪ ﻭﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺃﻧـﻪ ﻻ‬ ‫ﻳﻨﻈﺮ ﻭﺟﻮﻩ ﺍﻟﻨﺎﺱ ﻳﺒﻘﻰ ﻧﺎﻇﺮﹰﺍ ﻵﻻﻣﻬﻢ ﻓﻴﺪﻳﻦ ﺑﻌﻀﹰﺎ ﻭﻳﺮﺫﻝ ﺑﻌﻀﹰﺎ‬ ‫ﻭﻳﻠﻮﻡ ﺑﻌﻀﹰﺎ ﻭﻳﺒﻜﺖ ﺑﻌﻀﹰﺎ ﻭﻳﻐﲑ ﻣﻦ ﺑﻌﺾ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻬﺮﺏ ﻣـﻦ‬

‫ﻧﻈﺮ ﺻﻮﺭﺓ ﺍﷲ ﻳﺼﲑ ﻧﺎﻇﺮﹰﺍ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻓﺄﻳﻦ ﻫﻮ ﺳﻜﻮﻥ ﻫـﺬﺍ‬ ‫ﺍﻟﺬﻱ ﻗﺪ ﺟﻌﻞ ﻋﻘﻠﻪ ﻣﻌﱪﹰﺍ ﻟﻜﻞ ﺍﻟﺸﺮﻭﺭ ﻭﻗﺪ ﲨﻊ ﻓﻴﻪ ﺗـﺬﻛﺎﺭﺍﺕ‬ ‫ﺗﺘﺤﺮﻙ ﻣﺜﻞ ﺍﻟﺪﻭﺩ ﰲ ﺍﳊﻤﺄﺓ‪ .‬ﻓﺈﻧﺎ ﳒـﺪ ﺃﻳـﻀﹰﺎ ﺃﻥ ﺍﻟﻔﻼﺳـﻔﺔ‬ ‫ﺍﳋﺎﺭﺟﲔ ﻛﺎﻧﻮﺍ ﻳﻔﻀﻠﻮﻥ ﺍﳌﻮﺍﺿﻊ ﺍﳍﺎﺩﺋﺔ ﻭﻗﺪ ﺫﻛﺮ ﻋﻦ ﺑﻌـﻀﻬﻢ‬ ‫ﻣﺜﻞ ﺃﻓﻼﻃﻮﻥ ﺃﻧﻪ ﻣﻀﻰ ﻭﺳﻜﻦ ﰲ ﻣﻮﺿﻊ ﻓﺎﺳﺪ ﺍﳍـﻮﺍﺀ ﻭﺟﺒـﻞ‬ ‫ﻣﻘﻔﺮ ﻟﻜﻲ ﻳﻀﻌﻒ ﺟﺴﺪﻩ ﺑﺮﺩﺍﺀﺓ ﺍﳍﻮﺍﺀ ﻭﱂ ﻳﻌﺮﻑ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺃﻥ‬ ‫ﻣﺰﺍﺝ ﺍﳍﻮﺍﺀ ﺍﻟﻔﺎﺳﺪ ﻗﺪ ﺃﺿﻌﻒ ﺟﺴﺪﻩ ﻭﺿﻌﻒ ﺍﳉـﺴﺪ ﻋﻄـﻞ‬ ‫ﺷﻬﻮﺍﺗﻪ ﺃﻣﺎ ﺍﻟﻌﻘﻞ ﻓﻘﺪ ﺛﺒﺖ ﺑﻼ ﻓﺎﺋﺪﺓ ﺃﻋﲏ ﻣﺎ ﺃﺣﺲ ﺑﻨﻔـﻊ ﻣـﻦ‬ ‫ﺳﻘﻢ ﺁﻻﻣﻪ ﻷﻧﻪ ﻟﻴﺲ ﺍﻟﻌﻘﻞ ﺑﺼﱪﻩ ﻗﺪ ﺃﻣﺮﺽ ﺍﻵﻻﻡ ﺑـﻞ ﻓـﺴﺎﺩ‬ ‫ﺍﳍﻮﺍﺀ ﻭﺿﻌﻒ ﺍﳉﺴﺪ ﻣﺜﻞ ﺍﻟﺴﻘﻤﺎﺀ ﺑﺎﻷﻣﺮﺍﺽ ﻭﺍﳌﻠﻘـﻮﻥ ﻋﻠـﻰ‬ ‫ﺍﻷﺳﺮ‪‬ﺓ ﻭﺁﻻﻣﻬﻢ ﻻ ﺗﺰﺍﻝ ﻏﲑ ﻣﻄﻔﺄﺓ ﻓﻤﺎ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﱵ ﺗﻜﻮﻥ ﻟﻌﻘﻞ‬ ‫‪‬ﺬﺍ ﺍﻟﻮﺿﻊ ﻷﻧﻪ ﻃﺒﻴﻌﻲ ﻣﻊ ﺿﻌﻒ ﺍﳉﺴﺪ ﻳﻀﻌﻒ ﻫﻮ ﺃﻳﻀﹰﺎ ﻭﻳﻜﻞ‬ ‫ﻭﻳﻨﻌﺲ ﻭﻳﺒﻄﻞ ﻋﻦ ﲨﻴﻊ ﺃﻓﻌﺎﻝ ﺍﻟﻄﺒﻴﻌﺔ‪ .‬ﻓﻠﻬﺬﺍ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨـﺎ ﺃﻥ‬ ‫ﳓﺐ ﺍﻟﺴﻜﻮﻥ ﺍﻟﺴﺎﺫﺝ ﺑﻞ ﻧﻄﻠﺐ ﺃﻭ ﹰﻻ ﺳﺒﺐ ﻣﻨﻔﻌﺘﻪ ﻭﻻ ﻧﻄﻠـﺐ‬ ‫ﺳﻜﻮﻧﹰﺎ ﻣﻦ ﻣﻔﺎﻭﺿﺔ ﺍﻟﻨﺎﺱ ﺑﻞ ﺳﻜﻮﻥ ﻣﻦ ﺍﻵﻻﻡ ﻓﺈﻥ ﻛﻨﺎ ﳒـﺮﺏ‬ ‫ﺃﻥ ﺍﻟﻮﺣﺪﺓ ﺗﻨﻔﻌﻨﺎ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﻓﻌﻨﺪﻣﺎ ﻳﺄﰐ ﺇﻟﻴﻨـﺎ ﻏﺮﺑـﺎﺀ‬ ‫ﻓﻠﻨﻘﺒﻠﻬﻢ ﺑﻜﻞ ﺣﺐ ﻭﺑﻜﻞ ﺣﺮﺍﺭﺓ ﺍﻟﺮﻭﺡ ﻭﻻ ﻧﺴﺮﻉ ﻟﻠﻤﻔﺎﻭﺿـﺔ‬ ‫ﻭﺍﳊﺪﻳﺚ ﻻ ﺑﺎﻟﻔﻌﻞ ﻭﻻ ﺑﺸﻬﻮﺓ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺄﺗﻮﻥ ﺇﻟﻴﻨﺎ ﻻ ﻧﻄـﺮﺩﻫﻢ‬ ‫ﺑﻞ ﺇﻥ ﺃﺣﺴﺴﻨﺎ ﺃﻥ ﻟﻘﻴﺎﻫﻢ ﻗﺪ ﺻﺎﺭ ﻟﻨﺎ ﻣﺎﺩﺓ ﺁﻻﻡ ﺃﻭ ﺃﱂ ﳎـﺪ ﺃﻭ‬ ‫ﻃﺎﺵ ﺫﻫﻨﻨﺎ ﻓﻠﻨﻬﺮﺏ ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﻊ ﻛﻞ ﺃﺣﺪ ﺑﻞ ﻣﻊ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ‬

‫}‪{١٢٢‬‬

‫}‪{١٢٣‬‬

‫ﳚﻠﺒﻮﻥ ﺇﻟﻴﻨﺎ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﺑﺎﳌﻔﻮﺿﺔ ﻣﻌﻬﻢ ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻠﻌﻘﻞ ﺃﻥ ﻳﻨﻈﺮ‬ ‫ﺑﻠﻄﻒ ﻓﺈﻥ ﺃﺣﺲ ﺃﻧﻪ ﻗﺪ ﲢﺮﻙ ﻓﻴﻪ ﺷـﻬﻮﺓ ﻣﻔﺎﻭﺿـﺔ ﺍﻟﻜﺒـﺎﺭ‬ ‫ﻭﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﳌﻌﺮﻭﻓﲔ ﻓﻠﻴﻬﺮﺏ ﻣﻦ ﻣﻔﺎﻭﺿﺘﻬﻢ ﻷﻥ ﺍﻟﻌﻘﻞ ﻧﻔﺴﻪ ﻗﺪ‬ ‫ﺍﺷﺘﻬﺎﻫﺎ ﻓﻠﻨﻄﻠﺐ ﻣﻔﺎﻭﺿﺔ ﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻐﺮﺑﺎﺀ ﻟﻴﺲ ﻷﺟﻞ ﺃﻥ ﻧﻄﻴﻞ‬ ‫ﺍﻟﻜﻼﻡ ﻣﻌﻬﻢ ﻭﻟﻜﻦ ﻟﻴﻜﻦ ﻏﺮﺿﻨﺎ ﺗﻜﻤﻴﻞ ﺣﻔﻆ ﺍﻟﻮﺻﻴﺔ ﻭﺍﶈﺒـﺔ‬ ‫ﻭﳍﺬﺍ ﻗﻠﺖ ﻟﻚ ﻻ ‪‬ﺮﺏ ﻣﻦ ﺍﳊﺪﻳﺚ ﻣﻊ ﻛﻞ ﺃﺣﺪ ﻭﻻ ﺗـﺸﺘﻬﻲ‬ ‫ﺍﳊﺪﻳﺚ ﻣﻊ ﻛﻞ ﺃﺣﺪ ﺑﻞ ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻻﺛﻨﲔ ﻓﺎﺧﺘﺮ ﻟﻚ ﺍﻟﱵ ﺗﻨﻔﻊ‬ ‫ﺫﻫﻨﻚ ﻭﻻ ﺗﻘﻞ ﱄ ﺃﻥ ﻓﻼﻧﹰﺎ ﻳﺘﻜﻠﻢ ﲝﻜﻤـﺔ ﻭﻳﻔـﺴﺮ ﺍﻟﻜﺘـﺐ‬ ‫ﻭﻳﻔﺤﺺ ﻣﻌﲎ ﺍﻷﻣﻮﺭ ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﻓﺄﻱ ﺣﺎﺟﺔ ﻟﻨﺎ ﺑﻜﻼﻡ ﺍﳊﻜﻤﺔ ﺃﻭ‬ ‫ﺑﺘﻔﺴﲑ ﻣﻌﺎﱐ ﺍﻷﻣﻮﺭ ﺭﻭﺣﺎﻧﻴﹰﺎ ﺃﻭ ﻗﺮﺍﺀﺓ ﻛﺘﺐ ﻛﺜﲑﺓ ﻭﻣﻌﺎﻥ ﳐﺘﻠﻔﺔ‬ ‫ﻻ ﺗﻮﺍﻓﻖ ﺍﻟﻮﺣﺪﺓ ﻷﻥ ﺍﳌﺘﻮﺣﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻌﻠﻪ ﻣﻮﺍﻓﻘﹰﺎ ﻻﲰﻪ‬ ‫ﻭﺃﻥ ﻳﻜﻮﻥ ﻭﺣﻴﺪﹰﺍ ﺑﻈﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺷﻲﺀ ﺁﺧﺮ ﺑـﻞ‬ ‫ﻫﻮ ﻭﺣﺪﻩ ﻭﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﺳﺎﻛﻦ ﺃﻋﲏ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻻ ﻳـﺸﺎﺀ ﺃﻥ‬ ‫ﳛﻞ ﻓﻴﻪ ﺇﻻ ﻫﻮ ﻭﺣﺪﻩ ﻷﻥ ﺩﺍﻭﺩ ﺍﻟﻨﱯ ﻗﺎﻝ ﰲ ﺍﳌﺰﻣﻮﺭ ﺃﻧﻪ ﳚﻠـﺲ‬ ‫ﺍﻟﻮﺣﻴﺪ ﰲ ﺍﻟﺒﻴﺖ ﻭﺃﻳﻀﹰﺎ ﺣﻴﺜﻤﺎ ﺍﺟﻨﻤﻊ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ ﺑﺎﲰﻲ ﻓـﺈﱐ‬ ‫ﺃﻛﻮﻥ ﰲ ﻭﺳﻄﻬﻢ ﺃﻋﲏ ﻧﻄﻘﻴﺔ ﺍﻟﻌﻘﻞ ﻭﺷﻬﻮﺗﻪ ﻭﻏﻀﺒﻴﺘﻪ ﻟﺘﻜـﻮﻥ‬ ‫ﻣﺘﺤﺮﻛﺔ ﻭﻓﺎﻋﻠﺔ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺃﻣﺎ ﺍﻟﻨﻄﻘﻴﺔ ﻓﺘﻔﺤﺺ ﺍﳌﻌﺮﻓـﺔ ﺍﻟـﱵ ﰲ‬ ‫ﺍﻟﻄﺒﺎﺋﻊ ﻭﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﺍﷲ ﻭﺷـﻬﻮﺗﻪ ﺗـﺸﺘﺎﻕ ﻟﻠـﺸﺮﻛﺔ ﻣـﻊ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﻏﻀﺒﻴﺘﻪ ﲢﺎﺭﺏ ﻗﺒﺎﻟﺔ ﺍﻟـﺸﺮﻭﺭ ﻫـﺬﻩ ﺍﻟﺜﻼﺛـﺔ ﺇﺫﺍ‬ ‫}‪{١٢٤‬‬

‫ﺍﺟﺘﻤﻌﺖ ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ ﻓﺈﻧﻪ ﻳﺴﻜﻦ ﻓﻴﻬﺎ ﺣﺴﻨﹰﺎ ﻭﻳﺮﰊ ﻛﻞ ﻭﺍﺣﺪﺓ‬ ‫ﻣﻨﻬﺎ ﺑﻘﻮﺓ ﻃﺒﻴﻌﺘﻬﺎ ﻓﺎﻫﺮﺏ ﺍﻵﻥ ﻣﻦ ﻛﻞ ﺃﻣﺮ ﻳﺮﰊ ﺍﻵﻻﻡ‪.‬‬ ‫ﻋﻨﺪﻣﺎ ﲢﺲ ﺑﺬﻫﻨﻚ ﺇﻧﻚ ﻃﻔﻞ ﻗﺒﺎﻟﺔ ﻫﺬﻩ ﺍﻵﻻﻡ ﺍﻫﺮﺏ ﻣـﻦ‬ ‫ﺍﳌﻮﺿﻊ ﻭﻣﻦ ﺍﻟﻌﺸﺮﺓ ﻭﺍﳌﻔﺎﻭﺿﺔ ﻭﻣﻦ ﺍﳌﺂﻛﻞ ﻭﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺷﻲﺀ‬ ‫ﻣﻦ ﺣﺮﻛﺔ ﻭﺍﺿﻄﺮﺍﺏ ﺍﻷﻓﻜﺎﺭ ﻭﻻ ﺗﻘﻞ ﺇﻧﻚ ﺇﺫﺍ ﻫﺮﺑﺖ ﺗﻜﻮﻥ ﻗﺪ‬ ‫ﺍ‪‬ﺰﻣﺖ ﻣﻦ ﺍﳉﻬﺎﺩ ﻓﻠﻴﺲ ﻣﻌﲎ ﻗﻮﱄ ﺃﻥ ‪‬ﺮﺏ ﻣﻦ ﺍﳉﻬﺎﺩ ﺑﻞ ﻣﻦ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﺃﻋﺪﺍﺀﻙ ﻭﺗﻌﻄﻴﻬﻢ ﻗﻮﺓ ﻛﻤﺎ ﺃﻥ ﺍﻟـﺴﺒﻊ ﺇﺫﺍ‬ ‫ﺿﻌﻒ ﻣﻦ ﻗﻠﺔ ﺍﻟﻐﺬﺍﺀ ﻓﺈﻧﻪ ﻳﻐﻠﺐ‪ ،‬ﻛﺬﻟﻚ ﺗـﻀﻌﻒ ﺍﻵﻻﻡ ﺑﻘﻠـﺔ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻐﺬﻳﻬﺎ ﻭﺗﻨﺸﺌﻬﺎ‪.‬‬ ‫ﻼ ﳛﻘﻖ ﻣﺎ ﻗﻠﻨﺎﻩ ﺑﻜﻼﻡ ﲰﻌﺘﻪ ﻋـﻦ ﺃﻧـﺎﺱ‬ ‫ﺇﱐ ﺃﺿﻊ ﻟﻚ ﺩﻟﻴ ﹰ‬ ‫ﻗﺪﻳﺴﲔ ﺗﻌﺮﻑ ﻓﻴﻪ ﻣﻦ ﺃﻱ ﺍﳌﻔﺎﻭﺿﺎﺕ ﻛﺎﻧﻮﺍ ﻳﻬﺮﺑﻮﻥ ﻭﺃﻱ ﺍﻷﻣﻮﺭ‬ ‫ﻛﺎﻧﻮﺍ ﳛﺒﻮﻥ ﻓﺈ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻘﺒﻠﻮﻥ ﺍﻟﻐﺮﺑﺎﺀ ﲟﺤﺒﺔ ﻭﻓـﺮﺡ ﻭﻛـﺎﻧﻮﺍ‬ ‫ﳜﺪﻣﻮ‪‬ﻢ ﺑﺈﻓﺮﺍﺯ ﻭﻛﺎﻧﻮﺍ ﻳﻬﺮﺑﻮﻥ ﻣﻦ ﻣﻔﺎﻭﺿﺔ ﺍﻟﻌﻈﻤﺎﺀ ﻓﻘﺪ ﻗﻴـﻞ‬ ‫ﻋﻦ ﺍﻷﺏ ﺑﻴﻤﻦ ﺇﻥ ﻭﺍﱄ ﺍﻟﺒﻼﺩ ﻃﻠﺐ ﺃﻥ ﻳﻨﻈﺮﻩ ﻭﻟﻜﻦ ﺍﻟﻘﺪﻳﺲ ﱂ‬ ‫ﻳﻜﻦ ﻳﺮﺩ ﺫﻟﻚ ﻓﻤﺴﻚ ﺍﺑﻦ ﺃﺧﺘﻪ ﻭﺣﺒﺴﻪ ﰲ ﺍﻟﺴﺠﻦ ﻣﺜﻞ ﻣﺴﺘﺤﻖ‬ ‫ﺍﻟﻘﺘﻞ ﻭﺃﻧﻪ ﻳﺮﻳﺪ ﻗﺘﻠﻪ ﻭﻗﺎﻝ ﺇﻥ ﱂ ﻳﺄﺕ ﺃﻧﺒﺎ ﺑﻴﻤﻦ ﻭﺃﻧﻈﺮﻩ ﻭﻳـﺴﺄﻟﲏ‬ ‫ﻓﻠﻦ ﺃﻃﻠﻘﻪ ﻓﻌﻨﺪﻣﺎ ﱂ ﻳﺮﺽ ﺍﻟﻘﺪﻳﺲ ﺃﻥ ﳝﻀﻲ ﺇﻟﻴﻪ ﻗﺎﻝ ﺍﳊـﺎﻛﻢ‬ ‫ﻓﻠﲑﺳﻞ ﺇﱃ ﻛﻼﻣﹰﺎ ﻭﺃﻧﺎ ﺃﻃﻠﻘﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻃﻠﺐ ﺣﺎﻛﻢ ﺁﺧـﺮ ﺃﻥ‬ ‫ﻳﻨﻈﺮﻩ ﻭﺃﺭﺳﻞ ﻗﺪﺍﻣﻪ ﻣﻦ ﻳﻌﻠﻤﻪ ﺑﺬﻟﻚ ﻓﻠﻤﺎ ﻋﻠﻢ ﺍﻟﻘﺪﻳﺲ ﲟﺠﻴﺌﻬﻢ‬ ‫}‪{١٢٥‬‬

‫ﺻﻌﺪ ﺇﱃ ﺍﻟﻨﺨﻠﺔ ﻣﺘﻈﺎﻫﺮﹰﺍ ﺃﻧﻪ ﻳﻘﻠﻤﻬﺎ ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﻋﻨـﺪ‬ ‫ﺍﻟﻮﺍﱄ ﻓﺴﺄﻟﻪ ﻋﻦ ﻣﻜﺎﻥ ﺍﳌﺘﻮﺣﺪ ﺃﺟﺎﺏ ﺃﻥ ﻟﻴﺲ ﻫﻬﻨـﺎ ﺍﳌﺘﻮﺣـﺪ‬ ‫ﺍﻟﺬﻱ ﺗﻄﻠﺒﻪ‪ .‬ﻭﺃﺭﺍﺩ ﺣﺎﻛﻢ ﺁﺧﺮ ﺃﻥ ﻳﻨﻈﺮﻩ ﻭﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻋﺮﻑ‬ ‫ﲟﺠﻴﺌﻪ ﻳﻬﺮﺏ ﻓﺠﺎﺀ ﻣﺘﻨﻜﺮﹰﺍ ‪‬ﺪﻭﺀ ﺑﻐﲑ ﺃﻥ ﻳﻌﻠﻤﻪ ﲟﺠﻴﺌﻪ ﻓﻠﻤﺎ ﺭﺃﻯ‬ ‫ﺍﻟﻘﺪﻳﺲ ﺃﻥ ﺍﻟﻮﺍﱄ ﻗﺪ ﻭﺻﻞ ﺃﺧﺬ ﺧﺒﺰﹰﺍ ﻭﺟﺒﻨﹰﺎ ﻭﺑﺪﺃ ﻳﺄﻛﻞ ﻋﻠـﻰ‬ ‫ﺍﻟﺒﺎﺏ ﻓﻠﻤﺎ ﻧﻈﺮ ﺍﳊﺎﻛﻢ ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻪ ﻣﺎ ﻋﻤـﻞ ﻭﱂ ﻳﻜـﻦ‬ ‫ﻳﻌﺮﻑ ﻗﺼﺪﻩ ﺑﺬﻟﻚ ﺍﺯﺩﺭﻯ ﺑﻪ ﻭﺫﻫﺐ‪ .‬ﻭﺃﺷﻴﺎﺀ ﺃﺧﺮﻯ ﻣﻜﺘﻮﺑـﺔ‬ ‫ﻋﻨﻬﻢ ﻣﻨﻬﺎ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﺮﻑ ﺗﺼﺮﻓﻬﻢ ﻭﻫﺬﺍ ﻳﻜﻔﻲ ﺍﻵﻥ‪.‬‬ ‫ﺃﻣﺎ ﻗﻮﻟﻚ ﺃﻥ ﺍﻟﻨﻔﺲ ﲢﺐ ﺭﺍﺣﺘﻬﺎ ﺑﺎﳍﺮﺏ ﻣﻦ ﺍﻷﻣﻮﺭ ﻧﻘـﻮﻝ‬ ‫ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﻫﻲ ﻣﻦ ﺍﻟﻨﻴﺔ ﻭﻣﻦ ﺍﻟﻨﻔﺲ ﺑﻞ ﻫﺎﺃﻧﺬﺍ ﺃﻋﺮﻓﻚ‬ ‫ﺃﻧﻪ ﲦﺔ ﻫﺮﺏ ﻳﻜﻮﻥ ﻣﻦ ﺃﺟﻞ ﺳﻜﻮﻥ ﺍﳉﺴﺪ ﻭﺭﺍﺣﺘﻪ ﻭﲦﺔ ﻫـﺮﺏ‬ ‫ﻳﻜﻮﻥ ﻣﻦ ﺃﺟﻞ ﺭﺍﺣﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﲡﻌﻠﻬﺎ ﳊﻜـﻢ‬ ‫ﺍﻟﻨﻴﺔ‪.‬‬ ‫‪@ @kîÜ–Ûa@ñŠrÇ‬‬ ‫ﻼ ﻣﻦ ﺃﺟـﻞ‬ ‫ﻭﺳﺆﺍﻟﻚ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﺇﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻌﻤﻞ ﻋﻤ ﹰ‬ ‫ﻃﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ ﻭﺁﺧﺮﻭﻥ ﻻ ﻳﻨﺘﻔﻌﻮﻥ ﻣﻨﻪ ﺑﻞ ﻳﺸﻜﻮﻥ ﻓﻠﺬﻟﻚ ﳚﺐ‬ ‫ﺇﺑﻄﺎﻝ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻦ ﺃﺟﻞ ﺷﻚ ﺃﻭﻟﺌﻚ ﺃﻡ ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ‬ ‫ﻳﻨﻔﻌﻪ ﻭﻟﻮ ﺧﺴﺮ ﻧﺎﻇﺮﻳﻪ؟‪.‬‬ ‫}‪{١٢٦‬‬

‫ﻓﻨﻘﻮﻝ ﺃﻳﻀﹰﺎ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺇﻥ ﻛﺎﻥ ﻋﻤﻠﻨﺎ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﲟﻘﺘﻀﻰ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﻷﺟﻞ ﺗﻄﻬﲑ ﺍﻟﻨﻔﺲ ﻭﻳﻜﻮﻥ ﺍﳉﺴﺪ ﻣﻨﻪ ﺍﻟﺒﻠﻮﻍ ﺇﱃ ﻧﻘﺎﻭﺓ‬ ‫ﺍﻟﺬﻫﻦ ﻭﺁﺧﺮﻭﻥ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻘﺼﺪ ﻓﻴﺸﻜﻮﻥ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻟـﻮﻡ ﰲ‬ ‫ﻫﺬﺍ ﺑﻞ ﻳﻜﻮﻥ ﺍﻟﻠﻮﻡ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﺸﻚ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻫﺬﺍ‬ ‫ﺍﻟﻌﻤﻞ ﱂ ﻳﻘﺼﺪ ﺍﻟﺘﺸﻜﻚ ﻭﻟﻜﻦ ﻳﻘﺼﺪ ﺗﻄﻬﲑ ﻋﻘﻠﻪ ﻭﺃﻣﺎ ﺍﻵﺧﺮﻭﻥ‬ ‫ﻓﻸﺟﻞ ﻟﻮﻣﻬﻢ ﻳﺬﻧﺒﻮﺍ ﻷ‪‬ﻢ ﻏﲑ ﺃﻛﻔﺎﺀ ﲟﻌﺮﻓﺔ ﻗﺼﺪﻩ ﻷﺟﻞ ‪‬ﺎﻭ‪‬ﻢ‬ ‫ﻭﺃ‪‬ﻢ ﻻ ﳛﺴﻮﻥ ﺍﻟﻘﺼﺪ ﺍﻟﺮﻭﺣﺎﱐ ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻗﺼﺪ ﻫـﺬﺍ‬ ‫ﺍﻟﻌﻤﻞ ﻷﻧﻪ ﺭﻭﺣﺎﱐ ﻷﻥ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻗﺎﻝ ﻛﻠﻤﺔ ﺍﻟﺼﻠﻴﺐ ﻋﻨـﺪ‬ ‫ﺍﳍﺎﻟﻜﲔ ﺟﻬﺎﻟﺔ ﻓﻠﺬﻟﻚ ﻫﻢ ﻳﻈﻨﻮﻥ ﺍﻟﻌﻤﻞ ﺟﻬﺎﻟﺔ ﻷ‪‬ﻢ ﻻ ﳛﺴﻮﻥ‬ ‫ﺑﻘﻮﺓ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻓﻌﻠﻰ ﻗﻮﻟﻚ ﻫﺬﺍ ﻓﻠﻴﺴﻜﺖ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻋـﻦ‬ ‫ﺍﻟﻜﺮﺍﺯﺓ ﻭﻻ ﻳﺬﻛﺮ ﺃﺑﺪﹰﺍ ﺃﻣﺮ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻷﻧﻪ ﺣـﱴ ﺍﻟﻴـﻮﻡ ﺫﻛـﺮ‬ ‫ﺍﻟﺼﻠﻴﺐ ﻋﺜﺮﺓ ﻟﻠﻴﻬﻮﺩ ﻭﻏﲑ ﺍﳌﺆﻣﻨﲔ ﻓﻠﻴﺼﻤﺖ ﺇﺫﻥ ﻋـﻦ ﺫﻛـﺮ‬ ‫ﺍﻟﺼﻠﻴﺐ ﻟﻜﻲ ﻻ ﻳﻌﺜﺮ ﻫﺆﻻﺀ ﻓﺈﻧﻨﺎ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺑﻮﻟﺲ ﺍﻟـﺸﺠﺎﻉ‬ ‫ﳒﺪ ﺃﻧﻪ ﱂ ﻳﺴﻜﺖ ﻋﻦ ﺫﻛﺮ ﺍﻟﺼﻠﻴﺐ ﺑﻞ ﻛﺎﻥ ﻳـﺼﺮﺥ ﺩﺍﺋﻤـﹰﺎ‬ ‫ﻭﻳﻘﻮﻝ ﻟﻴﺲ ﱄ ﺍﻓﺘﺨﺎﺭ ﺇﻻ ﺑﺼﻠﻴﺐ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﻛﺎﻥ ﻳﺘﻠﻮ‬ ‫ﻛﻼﻡ ﺍﻟﺼﻠﻴﺐ ﻟﻜﻲ ﻳﻮﺿﺢ ﻗﻮﺓ ﺍﻟﺼﻠﻴﺐ ﻭﻋﻈﻤﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻜـﻲ‬ ‫ﻳﺸﻜﻚ‪ .‬ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﻓﺒﺌﺲ ﻣﺎ ﻳﺸﻜﻮﻥ ﻭﻟﲑﺟﻊ ﺷﻜﻬﻢ ﻋﻠـﻴﻬﻢ‪.‬‬ ‫ﻷﻧﻪ ﺣﱴ ﺍﻟﻴﻮﻡ ﲨﻴﻊ ﻣﻌﻠﻤﻲ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟـﺰﻭﺭ ﻳـﺸﻜﻮﻥ ﻋﻨـﺪﻣﺎ‬ ‫ﻳﺴﻤﻌﻮﻧﻨﺎ ﻧﻨﺎﺩﻱ ﺑﺈﳝﺎﻧﻨﺎ ﻇﺎﻫﺮﹰﺍ ﻓﻬﻞ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧـﺴﻜﺖ ﻋـﻦ‬ ‫ﺍﻻﻋﺘﺮﺍﻑ ﺑﺈﳝﺎﻧﻨﺎ ﻷﺟﻞ ﺷﻚ ﺃﻭﻟﺌﻚ‪.‬‬ ‫}‪{١٢٧‬‬

‫ﺇﻥ ﻫﻨﺎﻙ ﻛﺜﲑﻭﻥ ﻣﻦ ﳏـﱯ ﺍﻟﺒﺎﻃـﻞ ﻭﺍﻟـﺸﺮﻭﺭ ﻳﻠﻮﻣـﻮﻥ‬ ‫ﻭﻳﺴﺘﺸﻨﻌﻮﻥ ﺗﺪﺑﲑ ﺍﷲ ﻭﺳﻴﺎﺳﺘﻪ ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻔﻼﱐ ﻟﻴﺲ‬ ‫ﺣﺴﻨﹰﺎ ﻭﺍﻟﺸﻲﺀ ﺍﻟﻔﻼﱐ ﺑﺎﻟﻌﺪﻝ ﻛﺎﺋﻦ ﻓﻬﻞ ﻳﺒﻄﻞ ﺍﷲ ﺗﺪﺑﲑ ﺳﻴﺎﺳﺘﻪ‬ ‫ﻣﻦ ﺃﺟﻞ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻣﻮﻥ ﻭﻳﺸﻜﻮﻥ ﺃﻭ ﻫﻞ ﺑﺴﺒﺐ ﻫـﺆﻻﺀ‬ ‫ﺍﳌﺘﺸﻜﻜﻮﻥ ﰲ ﺍﻟﺘﺪﺍﺑﲑ ﻧﻀﻊ ﺍﳌﺪﺑﺮ ﲢﺖ ﺍﻟﻠﻮﻡ ﻭﻳﻌﺪ ﺷﻚ ﺃﻭﻟﺌﻚ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﺣﺴﺐ ﻣﺎ ﺃﺭﻯ ﺃﻧﻪ ﻧﻔﺎﻕ ﺃﻥ ﻳﻀﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻫـﺬﺍ‪ .‬ﻓﻘـﺪ‬ ‫ﻛﺘﺐ ﺃﻥ ﲰﻌﺎﻥ ﺍﻟﻜﺎﻫﻦ ﳌﺎ ﲪﻞ ﻳﺴﻮﻉ ﻋﻠﻰ ﺫﺭﺍﻋﻴﻪ ﻗﺎﻝ ﻋﻨﻪ ﺇﻥ‬ ‫ﻫﺬﺍ ﻣﻮﺿﻮﻉ ﻟﺴﻘﻮﻁ ﻭ‪‬ﻮﺽ ﻛﺜﲑﻳﻦ ﻣﻦ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻟﻌﻼﻣﺔ ﺗﻘﺎﻭﻡ‬ ‫ﻓﻠﻴﺲ ﺃﻣﺮﻱ ﺍﻟﺴﻘﻮﻁ ﻭﺍﻟﻘﻴﺎﻡ ﳘﺎ ﻣﻦ ﻳﺴﻮﻉ ﺑﻞ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺈﺭﺍﺩﺗـﻪ‬ ‫ﻭﺍﻷﺧﺮﻯ ﺑﺈﺭﺍﺩﺓ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﻘﻄﻮﺍ ﻷﻧﻪ ﻛﺎﻥ ﻳﺮﻳﺪ ﻗﻴﺎﻡ ﻛـﻞ‬ ‫ﺃﺣﺪ ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺟﺎﺀ ﻟﻜﻲ ﳛﻴﻲ ﺍﻟﻜﻞ ﻭﺃﻣﺎ ﺃﻭﻟﺌﻚ ﻓﻘﺪ ﻭﺟﺪﻭﺍ‬ ‫ﺍﳌﻮﺕ ﺑﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﺍﳊﻴﺎﺓ ﻓﻠﻴﺴﺖ ﺍﳊﻴﺎﺓ ﻫﻲ ﺳﺒﺐ ﻣﻮ‪‬ﻢ‬ ‫ﺑﻞ ﻫﻢ ﻣﻦ ﺭﺩﺍﺀﺓ ﻣﺸﻴﺌﺘﻬﻢ ﺟﺬﺑﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺍﳌﻮﺕ‪ .‬ﻷﻧﻪ ﻛﻤﺎ ﺃﻥ‬ ‫ﺣﺪﻭﺙ ﺍﻟﻈﻼﻡ ﰲ ﻋﲔ ﺍﻷﻋﻤﻰ ﻟﻴﺲ ﻣﻦ ﺍﻟﻨﻮﺭ ﺑﻞ ﻣﻦ ﻋﺪ ﺑـﺼﺮ‬ ‫ﻋﻴﻨﻴﻪ ﻫﻜﺬﺍ ﺷﻚ ﺍﳉﻬﺎﻝ ﻟﻴﺲ ﻣﻦ ﺗﺪﺑﲑ ﺍﻟﺼﺎﳊﲔ ﺑﻞ ﻣﻦ ﻋـﺪﻡ‬ ‫ﻣﻌﺮﻓﺔ ﺍﳉﻬﺎﻝ‪.‬‬ ‫ﺍﳌﺂﻛﻞ ﺍﻟﻘﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺗﻀﻌﻒ ﺍﳌﻌﺪﺓ ﺍﻟﻀﻌﻴﻔﺔ ﻭﲢﻞ ﺍﳉﺴﺪ‬ ‫ﺍﻟﻀﻌﻴﻒ ﻓﻠﻴﺴﺖ ﺍﳌﺂﻛﻞ ﻫﻲ ﺍﻟﺴﺒﺐ ﰲ ﺍﻟﻀﺮﺭ ﻭﻟﻜـﻦ ﺍﳌـﺮﺽ‬ ‫ﻭﺍﻟﻀﻌﻒ ﳘﺎ ﺍﻟﺴﺒﺐ‪ .‬ﻓﺘﻔﺮﺱ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺗﺄﻣﻞ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ‬ ‫ﻭﺍﺻﻨﻊ ﻋﻤﻠﻚ ﺑﻐﺮﺽ ﻣﺴﺘﻘﻴﻢ ﺃﻣﺎﻡ ﺍﷲ ﻭﺗﻜﻮﻥ ﻟﻚ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ‬ ‫}‪{١٢٨‬‬

‫ﻧﻴﺘﻚ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﺧﺴﺎﺭﺓ ﺁﺧﺮﻳﻦ ﻭﺗﺸﻜﻴﻜﻬﻢ ﺗﻔﻌﻞ ﺫﻟـﻚ‬ ‫ﻓﻠﻴﺲ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ‪‬ﺮﺏ ﻣﻦ ﻛﻞ ﺷﻚ ﺑﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﻜﻮﻥ‬ ‫ﲝﻖ ﻭﻋﺪﻝ ﻷﻥ ﺍﻟﺸﺮ ﻳﺸﻚ ﰲ ﺍﻟﺼﻼﺡ ﻭﻛﺬﻟﻚ ﺍﻟﺼﻼﺡ ﻳﺸﻚ‬ ‫ﰲ ﺍﻟﺸﺮ‪ .‬ﻓﺒﺎﳊﻘﻴﻘﺔ ﻳﺸﻚ ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﺸﺮ ﻷﻧﻪ ﻳﺮﻯ ﺭﺩﺍﺀﺗﻪ ﺃﻣـﺎ‬ ‫ﺍﻟﺸﺮ ﺇﺫﺍ ﺷﻚ ﰲ ﺍﻟﺼﻼﺡ ﻓﻠﺬﻟﻚ ﻷﻧﻪ ﻳﺮﺍﻩ ﺻﻼﺣﹰﺎ ﻭﻻ ﻳﻌﺮﻑ ﺃﻧﻪ‬ ‫ﺣﻖ ﺑﻞ ﻳﻄﻐﻰ ﺑﺎﻟﻈﻨﻮﻥ ﻷﻥ ﺍﻟﻀﻼﻟﺔ ﺩﺍﺋﻤﹰﺎ ﻻﺯﻗﺔ ﺑﺎﻟﺸﺮ‪ .‬ﻓـﺘﻔﻬﻢ‬ ‫ﺃﻳﻬﺎ ﺍﳊﻜﻴﻢ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻈﻦ ﺃ‪‬ﺎ ﺗﺸﻜﻚ ﻭﻟﻴﺲ ﺑﻮﺟﻮﻩ ﺍﳌﺸﻜﻜﲔ‬ ‫ﻭﺣﻜﻢ ﻋﻤﻠﻚ ﻋﻨﺪ ﻧﻔﺴﻚ ﻭﺧﺬ ﻟﻪ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﻟﻜﺘـﺐ ﻭﻣـﻦ‬ ‫ﻓﺤﺺ ﺍﻟﻨﻴﺔ‪ .‬ﻓﺈﺫﺍ ﻓﺘﺸﺖ ﻋﻤﻠﻚ ﻋﻠﻰ ﻧﻮﺭ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻜﺘﺐ ﻭﺩﻳﻨﻮﻧﺔ‬ ‫ﺇﻓﺮﺍﺯﻙ ﻭﻧﻈﺮﺕ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻟﻮﻡ ﻓﺎﻋﻤﻠﻪ ﺑﺜﻘﺔ ﺑﺪﻭﻥ‬ ‫ﻇﻦ ﻭﻻ ﺷﻚ ﻭﺻ ِﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﺬﻳﻦ ﻳﺸﻜﻮﻥ ﻟﻜﻲ ﻳﻨﻈﺮﻭﺍ ﻋﻤﻠﻚ‬ ‫ﻣﺜﻠﻤﺎ ﺗﻨﻈﺮﻩ ﺃﻧﺖ‪ .‬ﻓﻄﻮﰉ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﻃﻬﺎﺭﺓ ﺍﻟـﻨﻔﺲ‬ ‫ﺑﺎﳊﻘﻴﻘﺔ ﻭﻳﺴﲑ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﺸﺮﻋﻲ ﻭﻳﺼﻌﺪ ﺇﻟﻴﻬـﺎ ﻛﺘﺮﺗﻴـﺐ‬ ‫ﺩﺭﺟﺘﻬﺎ ﻭﻻ ﻳﺼﻌﺪ ﺑﺪﺭﺝ ﻏﺮﻳﺐ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻘﺘﲏ ﺑﻪ‪.‬‬ ‫ﻧﻘﺎﻭﺓ ﺍﻟﻨﻔﺲ ﻫﻲ ﻣﻮﻫﺒﺔ ﺃﻭﱃ ﺑﻄﺒﻴﻌﺘﻨﺎ ﻷ‪‬ﺎ ﻫﻲ ﺻﺤﺔ ﺍﻟﻨﻔﺲ‬ ‫ﺍﻟﱵ ﻛﺎﻧﺖ ﳍﺎ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﳋﻄﻴﺔ ﻓﺈﻥ ﺗﺄﻫﻞ ﺃﺣﺪ ﻟﻠﺒﻠﻮﻍ ﺇﻟﻴﻬﺎ ﻓﻘﺪ‬ ‫ﻗﺒﻞ ﺣﺎﺳﻴﺔ ﲡﺪﻳﺪﻩ ﻓﻼ ﻳﺴﻤﻊ ﺍﻧﻪ ﺍﺑﻦ ﺍﷲ ﺃﻭ ﺃﺥ ﺍﳌﺴﻴﺢ ﺑﺎﻟﻘﻮﻝ ﺑﻞ‬ ‫ﳛﺲ ﺑﺎﳌﻮﻫﺒﺔ ﺑﺎﻟﻔﻌﻞ‪.‬‬ ‫}‪{١٢٩‬‬

‫ﻭﺃﻗﻮﻝ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﲝﺴﺐ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﻭﺑﻘﻮﺓ ﳜﺮﺝ ﰲ ﺇﺗﺒﺎﻉ ﺍﻟﻨﻘﺎﺀ ﻭﻟﻴﺲ ﻛﻴﻒ ﺍﺗﻔـﻖ ﻭﻻ ﻳﻠﺘﻔـﺖ ﺇﱃ‬ ‫ﺍﻟﻮﺭﺍﺀ ﺑﻞ ﻳﺴﺮﻉ ﰲ ﻃﻠﺐ ﺍﻟﺼﻼﺡ ﻓﻘﻂ ﻛﺘﻌﻠﻴﻢ ﺍﻟﺴﻌﻴﺪ ﺑﻮﻟﺲ ﻓﻼ‬ ‫ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺘﻔﺮﻍ ﻟﻨﻈﺮ ﺷﻚ ﺁﺧﺮﻳﻦ ﻭﺫﻟﻚ ﻷﻥ ﺳﺮﻋﺔ ﺟﺮﻳﻪ ﻻ‬ ‫ﺗﺘﺮﻛﻪ ﻳﻨﻈﺮ ﻣﺎ ﻳﺼﺎﺩﻓﻪ ﻫﺬﻩ ﺍﻟﱵ ﺗﻜﻮﻥ ﺃﻳـﻀﹰﺎ ﺣﻴﻨﻤـﺎ ﲡـﺮﻱ‬ ‫ﺟﺴﺪﺍﻧﻴﹰﺎ‪ .‬ﻓﻠﻬﺬﺍ ﻻ ﺗﺘﺮﻙ ﺫﻫﻨﻚ ﻳﻬﺘﻢ ﻟﻨﻈﺮ ﻫﺆﻻﺀ ﻭﻻ ﻟﻠﺴﺆﺍﻝ ﻋﻦ‬ ‫ﺃﻭﻟﺌﻚ ﻟﻜﻲ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺘﻔﺮﻍ ﳌﺎ ﺃﻧﺖ ﺳﺎﺋﺮ ﻓﻴﻪ‪.‬‬ ‫ﻭﻗﻠﺖ ﺃﻳﻀﹰﺎ ﰲ ﺭﺳﺎﻟﺘﻚ ﺃﻥ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺃﻥ ﳛﺐ ﺍﷲ ﺃﻛﺜﺮ‬ ‫ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻓﻠﻴﻬﺘﻢ ﺑﻨﻘﺎﺀ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺄﺟﺎﻭﺑﻚ ﺃﻧﻪ ﺑﺎﻟﺼﻮﺍﺏ ﻗﻠﺖ‬ ‫ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﳍﺎ ﻓﻴﻚ ﻛﻒﺀ ﻭﻗﻠﺖ ﺃﻳﻀﹰﺎ ﺃﻥ ﻟﻴﺲ ﻟﻨﻔﺲ ﺩﺍﻟﺔ ﻷ‪‬ﺎ‬ ‫ﱂ ﺗﻐﻠﺐ ﺍﻵﻻﻡ ﻛﻤﺎ ﳚﺐ‪ .‬ﻓﻴﻈﻬﺮ ﱄ ﺃﻥ ﻫﺬﻳﻦ ﺿـﺪﻳﻦ ﻷﻧـﻚ‬ ‫ﻗﻠﺘﻬﻤﺎ ﺑﺴﺬﺍﺟﺔ ﻓﺈﻥ ﻛﻨﺖ ﱂ ﺗﻐﻠﺐ ﺑﻌﺪ ﺍﻵﻻﻡ ﻓﻜﻴﻒ ‪‬ﺘﻢ ﺑﺎﻟﻨﻘﺎﺀ‬ ‫ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺃﺑﺪﹰﺍ ﻷﻥ ﻋﺪﻝ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻻ ﳚﻌﻞ ﺍﻟﻨﻔﺲ ﺗﻄﻠﺐ‬ ‫ﻣﺎ ﻓﻮﻕ ﻣﻘﺪﺍﺭﻫﺎ ﻣﺎ ﺩﺍﻣﺖ ﱂ ﺗﻐﻠﺐ ﺁﻻﻣﻬﺎ‪ .‬ﻻ ﳛـﺐ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﺍﻟﺸﻲﺀ ﻣﻦ ﻇﻨﻪ ﺃﻧﻪ ﻳﺸﺘﻬﻴﻪ‪ ،‬ﺑﻞ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﳛﺐ‪ ،‬ﻣﻌﻠﻮﻡ ﺃﻧﻪ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﻳﺸﺘﻬﻴﻪ‪.‬‬ ‫ﺍﻵﻻﻡ ﺑﺎﺏ ﻣﻐﻠﻮﻕ ﺃﻣﺎﻡ ﺍﻟﺬﻛﺎﻭﺓ ﻓﺈﻥ ﱂ ﻳﻔﺘﺢ ﺍﻹﻧﺴﺎﻥ ﻫـﺬﺍ‬ ‫ﺍﻟﺒﺎﺏ ﺍﳌﻐﻠﻖ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﺧﻞ ﺇﱃ ﺑﻠـﺪ ﻧﻘـﺎﺀ ﺍﻟـﻨﻔﺲ‬ ‫ﺍﳍﺎﺩﺉ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻨﻔﺲ ﺩﺍﻟﺔ ﻓﻘﺪ ﻗﻠﺖ ﺍﳊﻖ ﻷﻥ ﺍﻟﺪﺍﻟﺔ‬ ‫}‪{١٣٠‬‬

‫ﻟﻴﺴﺖ ﻓﻮﻕ ﺍﻵﻻﻡ ﻓﻘﻂ ﺑﻞ ﻭﻓﻮﻕ ﺍﻟﻨﻘﺎﺀ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﻫﻜـﺬﺍ ﻫـﻮ‬ ‫ﺗﺮﺗﻴﺐ ﻫﺬﻩ ﺍﻟﺴﲑﺓ ﺣﺴﺐ ﻗﻮﱄ‪.‬‬ ‫×‪@ @ÐäÛa@õbÔã@æbã⁄a@nÔí@Ñî‬‬ ‫ﺍﻟﺼﺎﺑﺮ ﳚﺎﻫﺪ ﻣﻊ ﺍﻵﻻﻡ ﻭﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﺍﻵﻻﻡ ﺗـﺄﰐ ﺑﺎﻟﻨﻘـﺎﺀ‪،‬‬ ‫ﻭﺍﻟﻨﻘﺎﺀ ﻳﻌﻄﻲ ﺩﺍﻟﺔ ﻟﻠﻨﻔﺲ‪ .‬ﻭﺇﻧﻨﺎ ﺑﺎﳊﻘﻴﻘﺔ ﳓﺴﺐ ﲢﺖ ﺍﳌﻼﻣﺔ ﺇﺫﺍ‬ ‫ﻃﻠﺒﻨﺎ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻨﻴﺔ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﻟﻠﺮﺏ ﺇﻧﻨﺎ ﻧﺮﻳﺪ ﺃﻥ‬ ‫ﻧﻄﻠﺐ ﻣﻨﻚ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﻈﻤﺔ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ‬ ‫ﺍﳊﺎﻟﺔ ﻳﻈﻦ ﻋﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﺷﻲﺀ‪ .‬ﺑﻞ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﺰﻥ ﻭﻧﺒﻜﻲ‬ ‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﺧﻄﺎﻳﺎﻧﺎ ﺑﻘﻠﺐ ﻣﻨﺴﺤﻖ ﻭﻧﻴﺔ ﻣﺘﻮﺍﺿـﻌﺔ ﻭﰲ‬ ‫ﻛﻞ ﻭﻗﺖ ﺑﺘﻮﺟﻊ ﻧﻔﺲ ﻧﺪﻕ ﻋﻠﻰ ﺻﺪﻭﺭﻧﺎ ﻭﻧﻘﻮﻝ ﺃﻣﺎﻡ ﺍﷲ ﻛﻞ‬ ‫ﻭﻗﺖ ﻛﻠﻤﺔ ﺍﻟﻌﺸﺎﺭ ﻳﺎ ﺍﷲ ﲢﻨﻦ ﻋﻠ ‪‬ﻰ ﻷﱐ ﺧـﺎﻃﺊ ﻭﻻ ﻧﺘﻔـﺮﻍ‬ ‫ﻟﺸﻲﺀ ﺁﺧﺮ ﺑﻞ ﻃﻠﺒﺔ ﻏﻔﺮﺍﻥ ﺍﳋﻄﺎﻳﺎ ﻷﻥ ﺍﳌﺮﻳﺾ ﻳﻌﺘﲏ ﺃﻭ ﹰﻻ ﺑﻌﺎﻗﺒﺔ‬ ‫ﺃﻭﺟﺎﻋﻪ ﻭﺑﻌﺪ ﺃﻥ ﻳﺸﻔﻰ ﻳﻄﻠﺐ ﺃﻥ ﻳﺼﲑ ﻏﻨﻴﹰﺎ‪ .‬ﻓﻨﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻫـﻮ‬ ‫ﳑﻠﻜﺘﻬﺎ ﻓﻜﻴﻒ ﻳﻄﻠﺐ ﻣﻦ ﱂ ﻳﺸﻒ ﺑﻌﺪ ﻣﻦ ﻣﺮﺿﻪ ﻭﱂ ﻳﻘﻢ ﻣـﻦ‬ ‫ﺳﺮﻳﺮ ﺿﻌﻔﻪ ﺍﳌﻠﻘﻰ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﲑ ﻣﻠﻜﹰﺎ! ﻟﻌﻠﻪ ﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﷲ‬ ‫ﻣﻠﻜﻨﺎ ﻭﺍﺟﻌﻠﻨﺎ ﺇﺧﻮﺗﻚ ﺃﻭ ﺃﻋﻄﻨﺎ ﺗﺎﻭﺭﻳﺘﻚ ‪‬ﺬﻩ ﺍﳊﻴﺎﺓ‪ .‬ﺑﻞ ﺣﺴﺐ‬ ‫ﺭﺃﻳﻲ ﺃﻗﻮﻝ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﳔﺘﺎﺭ ﺍﻷﻣﻮﺭ ﺍﳊﻘـﲑﺓ ﻭﻧـﺴﺮﻉ ﺇﱃ‬ ‫ﺍﳌﻮﺿﻊ ﺍﻷﺩﱏ ﺣﺴﺒﻤﺎ ﻋﻠﻤﻨﺎ ﻭﺃﻣﺎ ﻫﻮ ﻷﺟﻞ ﺃﻧﻪ ﺩﻓﻌـﺔ ﻭﺍﺣـﺪﺓ‬ ‫ﺩﻋﺎﻧﺎ ﻓﻬﻮ ﳚﻠﺴﻨﺎ ﰲ ﻣﻮﺿﻌﻨﺎ‪ .‬ﻷﻧﻪ ﻭﺍﺟﺐ ﺟﺪﹰﺍ ﻟﻠﺬﻱ ﺩ‪‬ﻋـﻲ ﺃﻻ‬ ‫}‪{١٣١‬‬

‫ﳜﺘﺎﺭ ﻟﻨﻔﺴﻪ ﻣﻮﺿﻌﹰﺎ ﺑﻞ ﻟﻴﺪﻉ ﺳﻴﺪﻩ ﺍﻟﺬﻱ ﺩﻋﺎﻩ ﳜﺘﺎﺭ ﻟﻪ ﺍﳌﻮﺿـﻊ‬ ‫ﺍﻟﺬﻱ ﻳﻠﻴﻖ ﺑﻪ ﻷﻧﻪ ﻳﻌﺮﻑ ﻣﻮﺿﻌﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻴﺪﻧﺎ ﺑﺎﻟﺼﻼﺓ ﺍﻟﱵ‬ ‫ﻋﻠﻤﻨﺎ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﻄﻠﺐ ﻣﻨﻪ ﻗﺎﺋﻠﲔ ﻟﻴﺄﺕ ﻣﻠﻜﻮﺗﻚ ﻓﻠﻴﺲ ﻳﻨﺒﻐﻲ ﻟﻨﺎ‬ ‫ﺃﻥ ﻧﻨﺴﻰ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﳓﻦ ﻓﻴﻪ ﻷﻧﻪ ﻣﺎ ﺃﻭﺻﺎﻧﺎ ‪‬ﺬﺍ ﻟﻨﻨﺴﻰ ﻣﻘﺪﺍﺭﻧﺎ‬ ‫ﺑﻞ ﻟﻴﻌﺮﻓﻨﺎ ﻋﻈﻢ ﻧﻌﻤﺘﻪ‪ .‬ﻷﻧﻪ ﺟﺎﺩ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﻋﻮ ﺍﷲ ﺃﺑﺎﻧﺎ ﻋﻨـﺪﻣﺎ‬ ‫ﻧﻘﻮﻝ ﺃﺑﺎﻧﺎ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻳﺘﻘﺪﺱ ﺍﲰﻚ ﻟﻴـﺄﺕ ﻣﻠﻜﻮﺗـﻚ‪.‬‬ ‫ﻭﻫﺬﻩ ﻟﻴﺴﺖ ﻻﺋﻘﺔ ﺑﻨﺎ ﺑﻞ ﻫﻲ ﺇﻧﻌﺎﻡ ﻣﻦ ﻋﻨﺪﻩ ﻭﺇﻥ ﻛﺎﻧـﺖ ﻗـﺪ‬ ‫ﺃﻋﻄﻴﺖ ﳉﻤﻴﻌﻨﺎ ﺑﺎﻟﻨﻌﻤﺔ ﻭﻟﻜﻨﻬﺎ ﺃﻋﻄﻴﺖ ﺣـﺴﺐ ﺍﻻﺳـﺘﺤﻘﺎﻕ‬ ‫ﻟﻠﺬﻳﻦ ﺗﻌﺮﻭﺍ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﺑﺎﻟﻜﻠﻴـﺔ ﺑﻮﺍﺳـﻄﺔ ﺍﻷﻋﻤـﺎﻝ‬ ‫ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻵﻻﻡ‪ .‬ﻓﻠﺬﻟﻚ ﻻ ﻳﻠﻴﻖ ﺑﻨﺎ ﺃﻥ ﻧﻘﻮﻝ‬ ‫ﺇﻧﻨﺎ ﻧﻄﻠﺐ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﺑﻞ ﺃﻥ ﻧﺬﻛﺮ ﻛﻠﻤﺔ ﺍﻹﳒﻴﻞ‪ .‬ﺇﺫﺍ ﺻﻨﻌﺘﻢ ﻛﻞ‬ ‫ﺍﻟﱪ ﻓﻘﻮﻟﻮﺍ ﺃﻧﻨﺎ ﻋﺒﻴﺪ ﺑﻄﺎﻟﻮﻥ ﻭﺇﳕﺎ ﺻﻨﻌﻨﺎ ﻣﺎ ﳚﺐ ﻋﻠﻴﻨﺎ‪.‬‬ ‫ﺃﻟﻌﻞ ﺍﻟﺬﻱ ﻳﻮﰲ ﺩﻳﻨﻪ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﳊﻜﻴﻢ ﻳـﺸﺘﻬﻲ ﺃﻥ ﻳﻜـﻮﻥ‬ ‫ﻣﻠﻜﹰﺎ‪ .‬ﻓﻘﺪ ﻗﻠﺖ ﻟﻚ ﺃﻥ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻫﻲ ﺍﳌﻤﻠﻜﺔ ﻷﻥ ﻋﺪﻡ ﺗـﺄﱂ‬ ‫ﺍﻟﻨﻔﺲ ﻫﻮ ﳑﻠﻜﺘﻬﺎ ﻓﺘﺬﻛﺮ ﺑﻮﻟﺲ ﺍﻟﻘﺪﻳﺲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺬﻛﺮ ﺩﺍﺋﻤﹰﺎ‬ ‫ﺫﻧﻮﺑﻪ ﺍﻷﻭﱃ ﻭﻳﺒﻮﺡ ‪‬ﺎ ﻭﳚﻌﻞ ﺫﺍﺗﻪ ﰲ ﺃﺣﻂ ﻣﱰﻟﺔ ﻓﻘﺪ ﻗﺎﻝ ﺻﺎﺩﻗﺔ‬ ‫ﻫﻲ ﺍﻟﻜﻠﻤﺔ ﻭﻣﺴﺘﺤﻘﺔ ﻛﻞ ﻗﺒﻮﻝ ﺃﻥ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺇﳕﺎ ﺟـﺎﺀ ﺇﱃ‬ ‫ﺍﻟﻌﺎﱂ ﻟﻴﺨﻠﺺ ﺍﳋﻄﺎﺓ ﺍﻟﺬﻳﻦ ﺃﻭﳍﻢ ﺃﻧﺎ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﲢﻨﻦ ﻋﻠـ ‪‬ﻰ‬ ‫ﻟﻜﻲ ﻳﻈﻬﺮ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﰊ ﺃﻭ ﹰﻻ ﻃﻮﻝ ﺃﻧﺎﺗﻪ‪ .‬ﻭﻣﻌﲎ ﻫـﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﺃﻧﺎ ﻣﻨﺎﻓﻖ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻭﺧﻄﻴﱵ ﺃﻋﻈﻢ ﻣﻦ ﺧﻄﺎﻳﺎ‬ ‫}‪{١٣٢‬‬

‫ﻛﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻜﻲ ﻳﻌﺮﻑ ﺍﻟﻨﺎﺱ ﻛﺜﺮﺓ ﲢﻨﻨﻪ ﺑﻌﻈﻢ ﺧﻄﺎﻳﺎﻱ ﺍﻟـﱵ‬ ‫ﻏﻔﺮﻫﺎ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺃﻧﺎ ﺍﻟﺬﻱ ﻛﻨﺖ ﺃﻭ ﹰﻻ ﻃﺎﺭﺩﹰﺍ ﻭﳎﺪﻓﹰﺎ ﻭﺷـﺘﺎﻣﹰﺎ‬ ‫ﻭﻟﻜﲏ ﺭﲪﺖ ﻷﱐ ﺑﻐﲑ ﻣﻌﺮﻓﺔ ﻛﻨﺖ ﺃﺻﻨﻊ ﺑﻌﺪﻡ ﺇﳝﺎﻥ‪ .‬ﺇﻧﻪ ﻗـﺎﻝ‬ ‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﺟﻬﺎﺩﺍﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺣﺮﻭﺏ ﻣﻦ ﺃﺟـﻞ ﺍﻟﺒـﺸﺮﻯ‬ ‫ﻭﺑﻌﺪ ﺃﻥ ﺍﻧﺘﺸﺮﺕ ﺑﺸﺎﺭﺓ ﺍﳌﺴﻴﺢ ﰲ ﲨﻴﻊ ﺍﻷﺭﺽ ﻣﻦ ﻣﻴﺘﺎﺕ ﺩﺍﺋﻤﺔ‬ ‫ﻭﺿﻴﻘﺎﺕ ﳐﺘﻠﻔﺔ ﻗﺎﺳﺎﻫﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﺸﻌﻮﺏ ﻭﻣﻊ ﻫﺬﺍ ﱂ ﻳﻜـﻦ‬ ‫ﻳﻨﻈﺮ ﺇﻻ ﰲ ﺃﻭﺍﺋﻠﻪ ﻓﻘﻂ‪ .‬ﻭﻟﻴﺲ ﻣﻌﲎ ﻫﺬﺍ ﺃﻧﻪ ﱂ ﻳﺼﻞ ﺇﱃ ﻧﻘـﺎﺀ‬ ‫ﺍﻟﻨﻔﺲ ﺑﻞ ﻗﺎﻝ ﺃﻧﻪ ﻏﲑ ﻣﺴﺘﺤﻖ ﺃﻥ ﻳﺴﻤﻰ ﺗﻠﻤﻴﺬﹰﺍ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ‬ ‫ﻳﺴﻤﻰ ﺭﺳﻮ ﹰﻻ ﻷﱐ ﻃﺎﺭﺩﺕ ﺑﻴﻌﺔ ﺍﷲ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﺃﻧﺎ ﻫﻮ ﻧﺒـﺎﺫﺓ‬ ‫ﺍﻟﺮﺳﻞ ﻭﺇﺫ ﻛﺎﻥ ﻗﺪ ﺍﻗﺘﲎ ﻏﻠﺒﺔ ﻋﻠﻰ ﺍﻵﻻﻡ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺃﺣﺪ ﻓﻠﻢ‬ ‫ﻳﻜﻦ ﻳﻈﻬﺮ ﻋﻦ ﺫﺍﺗﻪ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺑﻞ ﻛـﺎﻥ ﻳﻘـﻮﻝ ﺇﱐ ﺃﻗﻤـﻊ‬ ‫ﺟﺴﺪﻱ ﻭﺍﺳﺘﻌﺒﺪﻩ ﻟﺌﻼ ﺃﻧﺎ ﺍﻟﺬﻱ ﻧﺎﺩﻳﺖ ﻵﺧﺮﻳﻦ ﺃﻛﻮﻥ ﺃﻧـﺎ ﺫﺍﰐ‬ ‫ﻣﺮﻓﻮﺿﹰﺎ‪ .‬ﻓﺈﻥ ﻗﻠﺖ ﱄ ﺃﻧﻪ ﰲ ﻣﻮﺍﺿﻊ ﺫﻛﺮ ﺍﻟﻌﻈﺎﺋﻢ ﻋﻦ ﻧﻔﺴﻪ ﻓﻤﻦ‬ ‫ﻛﻼﻣﻪ ﻳﻘﻨﻌﻚ ﺃﻧﻪ ﻟﻴﺲ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻓﻌﻞ ﺫﻟﻚ ﻭﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﻧﻔﺴﻪ‬ ‫ﻗﺎﳍﺎ ﺑﻞ ﻷﺟﻞ ﺍﻟﻜﺮﺍﺯﺓ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﺑﻞ ﺇﻧﻪ ﻭﺿﻊ ﺫﺍﺗﻪ ﺃﻳﻀﹰﺎ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﻐﺮﺽ ﺇﺫ ﻗﺎﻝ " ﺍﻧﺘﻢ ﺍﺿﻄﺮﺭﲤﻮﱐ ﺃﻥ ﺃﻛﻮﻥ ﻏﺒﻴﹰﺎ ﺑﺎﻓﺘﺨـﺎﺭﻱ "‬ ‫ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺃﻧﻪ ﻟﻴﺲ ﺣﺴﺐ ﺍﻟﺮﺏ ﺃﻗﻮﻝ ﻫﺬﺍ ﺑﻞ ﺑﻐﺒﺎﻭﺓ ﰲ ﺟﺴﺎﺭﺓ‬ ‫ﻫﺬﺍ ﺍﻻﻓﺘﺨﺎﺭ‪.‬‬ ‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﻟﻨﺎ ﺑـﻮﻟﺲ ﺍﻟﺮﺳـﻮﻝ ﻟﻌـﺎﺩﻝ‬ ‫ﻭﻣﺴﺘﻘﻴﻢ ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﻔﻈﻪ ﻭﺃﻻ ﻧﺸﻴﻊ ﻋﻦ ﺃﻧﻔﺴﻨﺎ ﺇﻧﻨﺎ ﻧﻄﻠﺐ‬ ‫}‪{١٣٣‬‬

‫ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻷﻥ ﺑﻮﻟﺲ ﱂ ﻳﻄﻠﺐ ﺍﳌﻠﻜﻮﺕ ﺣﱴ ﺑﻌﺪ ﻫﺬﻩ ﺍﳊﻴـﺎﺓ‪.‬‬ ‫ﺑﻞ ﻗﺎﻝ ﺇﱐ ﺃﺻﻠﻲ ﺃﻥ ﺃﻛﻮﻥ ﺃﻧﺎ ﺫﺍﰐ ﳏﺮﻭﻣﹰﺎ ﻣﻦ ﺍﳌﺴﻴﺢ ﻓﻜﻴـﻒ‬ ‫ﳒﺴﺮ ﳓﻦ ﻣﻦ ﻫﻬﻨﺎ ﺃﻥ ﻧﻄﻠﺐ ﺍﳌﻠﻜﻮﺕ ﻟﻠﻨﻔﺲ ﻭﳓﻦ ﱂ ﻧﺘﻐﻠـﺐ‬ ‫ﺑﻌﺪ ﻋﻠﻰ ﺍﻵﻻﻡ ﻭﻻ ﺃﻭﻓﻴﻨﺎ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻋﻠﻴﻨﺎ ﻭﻛﻴـﻒ ﻧﺮﻳـﺪ ﺃﻥ‬ ‫ﻧﻜﻮﻥ ﺃﺳﻴﺎﺩﹰﺍ ﺃﻭ ﺳﻼﻃﲔ؟ ﻓﺄﺳﺄﻟﻚ ﺃﻳﻬﺎ ﺍﻟﺴﻴﺪ ﺃﻻ ﺗﺘـﺮﻙ ﻫـﺬﺍ‬ ‫ﺍﻟﻔﻜﺮ ﺃﺑﺪﹰﺍ ﻳﺼﻌﺪ ﻋﻠﻰ ﻗﻠﺒﻚ ﺑﻞ ﻧﻄﻠﺐ ﺩﺍﺋﻤﹰﺎ ﻏﻔﺮﺍﻥ ﺍﳋﻄﻴﺔ ﻓﻘﻂ‬ ‫ﲜﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻷﻓﻜﺎﺭ ﻓﻮﻕ ﻭﺃﺳﻔﻞ ﺑﺎﻟﻔﻜﺮ ﻭﺍﻟﻔﻌﻞ‪.‬‬ ‫‪@ @bþa@ìç@Êbšmüa‬‬ ‫ﲰﻌﺖ ﺃﺣﺪ ﺍﻟﺸﻴﻮﺥ ﻳﻘﻮﻝ ﺇﻥ ﱂ ﳛﺴﺐ ﻛﻞ ﺇﻧـﺴﺎﻥ ﺃﻧـﻪ‬ ‫ﺧﺎﻃﺊ ﻓﻤﺎ ﺗﻘﺒﻞ ﺻﻼﺗﻪ ﻋﻨﺪ ﺍﷲ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺼﻠﻲ ﺃﻣﺎﻡ‬ ‫ﺍﷲ ﻛﺨﻄﺎﺓ ﻭﻟﻴﺲ ﻣﺜﻞ ﻣﻦ ﻗﺪ ﻏﻠﺐ ﺍﻵﻻﻡ ﻭﻧﻄﻠـﺐ ﻃﻬـﺎﺭﺓ‬ ‫ﺍﻟﻨﻔﺲ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﺗﻘﻮﻝ ﱄ ﺇﻥ ﻗﻮﻣﹰﺎ ﻣﻦ ﺍﻵﺑﺎﺀ ﻗﺪ ﻛﺘﺒﻮﺍ ﻣﻦ ﺃﺟﻞ‬ ‫ﻫﺬﺍ ﺃﻗﻮﻝ ﻟﻚ ﺃ‪‬ﻢ ﻛﺘﺒﻮﺍ ﻋﻦ ﺃﻱ ﺷﻲﺀ ﻫـﻲ ﻃﻬـﺎﺭﺓ ﺍﻟـﻨﻔﺲ‬ ‫ﻭﺻﺤﺘﻬﺎ ﻭﻋﺪﻡ ﺗﺄﳌﻬﺎ ﻭﺗﺼﻮﺭ ﺍﻟﺬﻫﻦ ﻭﻛﻴﻒ ﻫﻮ ﻭﻣﺎ ﺻﻔﺘﻪ ﻭﲟﺎﺫﺍ‬ ‫ﻳﻘﺘﲏ ﻭﻟﻴﺲ ﻋﻦ ﺃﻥ ﻧﻄﻠﺐ ﻫﺬﻩ ﻭﻧﺸﺘﻬﻴﻬﺎ‪.‬‬ ‫ﹸﻛﺘﺐ ﻋﻦ ﺃﺣﺪ ﺍﻟﻘﺪﻳﺴﲔ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺟﺎﺀﻩ ﻭﻭﻗﻒ ﺃﻣﺎﻣـﻪ‬ ‫ﺷﺒﻪ ﻣﻼﻙ ﻭﻛﺎﻥ ﻳﺸﺮﻕ ﻣﻨﻪ ﻧﻮﺭ ﻋﻈﻴﻢ ﻭﺃﻣﺎ ﺍﻟﻘﺪﻳﺲ ﻓﻠﻤﺎ ﻧﻈـﺮﻩ‬ ‫ﺃﻏﻤﺾ ﻋﻴﻨﻴﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻓﺘﺢ ﻋﻴﻨﻴﻚ ﻭﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻨـﻮﺭ‬ ‫ﻷﱐ ﺟﺌﺖ ﺧﺼﻴﺼﹰﺎ ﻷﻋﺮﻓﻚ ﻫﺬﺍ ﺃﻣﺎ ﻫﻮ ﻓﻈﻞ ﻣﻐﻤﻀﹰﺎ ﻋﻴﻨﻴﻪ ﻭﱂ‬ ‫}‪{١٣٤‬‬

‫ﻳﺮﺩ ﺃﻥ ﻳﻔﺘﺤﻬﻤﺎ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻧﺎ ﻫﻮ ﺍﳌﺴﻴﺢ ﻗﺪ ﺟﺌﺖ ﻷﻇﻬﺮ‬ ‫ﻟﻚ ﻓﻘﺎﻝ ﻟﻪ ﺃﱐ ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﻧﻈﺮ ﺍﳌﺴﻴﺢ ﻫﻬﻨـﺎ ﺑـﻞ ﰲ ﻋﺎﳌـﻪ‪.‬‬ ‫ﻓﺪﻻﺋﻞ ﻫﺬﺍ ﺍﻟﻘﺪﻳﺲ ﺗﻌﻠﻤﻨﺎ ﺃﻻ ﻧﻄﻠﺐ ﻧﻈﺮ ﺍﻟﻌﻈﺎﺋﻢ ﺑﻞ ﺃﻥ ﳓﺮﺹ‬ ‫ﻋﻠﻰ ﺃﻥ ﳓﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺑﻌﺪ ﺫﻟﻚ ﻛﻤﺎ ﻳﺸﺎﺀ ﺍﷲ ﻭﻳﺮﻳﺪ ﻓﻠﻴﺼﻨﻊ‬ ‫ﻣﻌﻨﺎ‪.‬‬ ‫ﺇﺫﺍ ﻃﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻋﻈﺎﺋﻢ ﺍﷲ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳛـﺐ‬ ‫ﺍﷲ‪ .‬ﺑﻞ ﻳﻄﻠﺐ ﻛﺮﺍﻣﺔ ﻧﻔﺴﻪ ﻭﳎﺪﻫﺎ‪ .‬ﻓﻠﺬﻟﻚ ﻳﻘﻮﻝ ﻟﻨﺎ ﺑﻮﻟﺲ ﰲ‬ ‫ﻛﻞ ﻣﻮﺿﻊ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻔﺘﺨﺮ ﺑﺎﻟﻀﻴﻘﺎﺕ ﻭﻳﻌﻠﻢ ﻛﻞ ﺗﻠﻤﻴـﺬ‬ ‫ﺃﻥ ﻳﺸﺘﻬﻲ ﺿﻴﻘﺎﺕ ﺍﳌﺴﻴﺢ ﻭﻣﺴﻜﻨﺘﻪ ﻭﺷﺮﻛﺔ ﺁﻻﻣﻪ ﻭﻟﻴﺲ ﻋﻈﺎﺋﻢ‬ ‫ﻭﺍﺭﺗﻔﺎﻉ ﳑﻠﻜﺘﻪ‪ .‬ﻭﺃﻇﻬﺮ ﻫﺬﺍ ﺑﺘﻌﺒﲑﻩ ﺃﻫﻞ ﻛﻮﺭﻧﺜﻮﺱ ﻓﻘﺎﻝ ﻫـﻮﺫﺍ‬ ‫ﳓﻦ ﺟﻬﻼﺀ ﻣﻦ ﺃﺟﻞ ﺍﳌﺴﻴﺢ ﺃﻣﺎ ﺃﻧﺘﻢ ﻛﺤﻜﻤﺎﺀ ﳓﻦ ﺿـﻌﻔﺎﺀ ﺃﻡ‬ ‫ﺃﻧﺘﻢ ﻓﺄﻗﻮﻳﺎﺀ‪ ،‬ﳓﻦ ﳑﻘﻮﺗﻮﻥ ﺃﻣﺎ ﺃﻧﺘﻢ ﻓﻤﻤﺠﺪﻭﻥ‪ .‬ﺇﱃ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ‬ ‫ﳓﻦ ﺟﻴﺎﻉ ﻋﻄﺎﺵ ﻋﺮﺍﺓ ﻭﻟﻴﺲ ﻟﻨﺎ ﺇﻗﺎﻣﺔ‪ .‬ﳑﻘﻮﺗﻮﻥ ﻧﺘﻌﺐ ﻭﻧﻌﻤـﻞ‬ ‫ﺑﺄﻳﺪﻳﻨﺎ‪ ...‬ﺇﱁ‪ .‬ﻓﺤﺴﺐ ﺗﻌﻠﻴﻢ ﻫﺬﺍ ﺍﻟﺴﻠﻴﺢ ﺃﻧﻪ ﺇﻥ ﻃﻠﺐ ﺷـﺮﻛﺔ‬ ‫ﺁﻻﻡ ﺍﳌﺴﻴﺢ ﻭﻳﺸﺘﻬﻴﻬﺎ ﻭﻳﻔﺘﺨﺮ ‪‬ﺎ ﻓﺈﻧﻪ ﺑﺎﳊﻘﻴﻘﺔ ﻳﻄﻠﺐ ﻋﻈـﺎﺋﻢ‬ ‫ﺍﳌﺴﻴﺢ‪ .‬ﺃﻣﺎ ﺃﻧﺎ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ ﳏﺐ ﺍﷲ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﱂ ﺃﻃﻠﺐ ﺃﻥ‬ ‫ﺃﻛﻮﻥ ﳏﺒﹰﺎ ﷲ ﻣﺜﻠﻤﺎ ﻛﺘﺒﺖ ﺃﻧﺖ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﻳﺸﺘﻬﻲ ﺃﻥ ﻳﻜﻮﻥ ﳏﺒﹰﺎ‬ ‫ﷲ ﻓﻠﻴﺸﺘﺮﻙ ﰲ ﺁﻻﻣﻪ‪ ،‬ﺑﻞ ﺇﱐ ﺃﺻﻠﻲ ﻟﻜﻲ ﳚﻌﻠـﲏ ﺃﻥ ﺃﻛـﻮﻥ‬ ‫ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﺃﻛﻮﻥ ﻟﻪ ﻋﺒﺪﹰﺍ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻛﺘﺒﺖ ﱄ ﺇﻥ ﻧﻔﺴﻚ ﺃﺣﺒﺖ‬ ‫ﺃﻥ ﲢﺐ ﺍﷲ ﻭﻫﻲ ﱂ ﺗﺒﻠﻎ ﺃﻥ ﲢﺒﻪ ﺇﱃ ﺍﻵﻥ ﻭﻟﻜﻦ ﳍﺎ ﺷﻬﻮﺓ ﻛﺜﲑﺓ‬ ‫}‪{١٣٥‬‬

‫ﺃﻥ ﲢﺐ‪ ،‬ﻭﻷﺟﻞ ﻫﺬﺍ ﺍﻟﻮﺣﺪﺓ ﳏﺒﻮﺑﺔ ﻋﻨﺪﻫﺎ ﻛﻤﺜﻞ ﺃﻧﻪ ﻗﺪ ﺑـﺪﺕ‬ ‫ﻋﻨﺪﻙ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻭﺇﻥ ﺫﻛﺮ ﺍﷲ ﻳﻌﻤﻞ ﻓﻴﻚ ﺑﻜﺜـﺮﺓ‪ .‬ﻓﻬـﺬﻩ ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﻓﻴﻚ ﺑﺎﳊﻘﻴﻘﺔ ﻓﺈﱐ ﺃﺭﻯ ﻷﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﺘﺐ ﻋﻨﻬﺎ ﻷﻧﻪ‬ ‫ﻟﻴﺲ ﻹﺣﺪﺍﻫﺎ ﺗﺮﺗﻴﺐ ﻋﻨﺪ ﺍﻟﺬﻱ ﻳﻌﻤﻠﻬﺎ ﻟﻜﻲ ﻳﺘﺤﺪﺙ ‪‬ـﺎ ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﻏﺮﺿﻚ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺷﻲﺀ ﺁﺧﺮ ﻓﻠﺘﺴﺄﻝ ﻋﻨﻪ ﻣﺒﺎﺷـﺮﺓ‪ .‬ﺇﻥ‬ ‫ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺃﻥ ﻧﻔﺴﻪ ﱂ ﺗﻘﱳ ﺩﺍﻟﺔ ﺣﱴ ﺍﻵﻥ ﻷ‪‬ﺎ ﱂ ﺗﻐﻠﺐ ﺍﻵﻻﻡ‬ ‫ﺑﻌﺪ‪ .‬ﻛﻴﻒ ﻳﻘﺪﺭ ﺃﻥ ﻳﻘﻮﻝ ﺇﻥ ﻧﻔﺴﻪ ﺃﺣﺒﺖ ﺃﻥ ﲢﺐ ﺍﷲ‪ .‬ﻷﻧﻪ ﻻ‬ ‫ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﺮﻙ ﺣﺐ ﺍﷲ ﰲ ﺍﻟﻨﻔﺲ ﺇﻻ ﺇﻥ ﻏﻠﺒﺖ ﺍﻵﻻﻡ ﻭﺃﻧـﺖ‬ ‫ﻗﻠﺖ ﱄ ﺃﻧﻚ ﺇﱃ ﺍﻵﻥ ﱂ ﺗﻐﻠﺐ ﻧﻔﺴﻚ ﺍﻵﻻﻡ ﻭﺃﺣﺒﺖ ﺃﻥ ﲢـﺐ‬ ‫ﺍﷲ ﻓﻬﺬﺍ ﻗﻮﻝ ﻟﻴﺲ ﻟﻪ ﺗﺮﺗﻴﺐ‪ .‬ﻓﺄﻧﺎ ﺃﻋﺮﻑ ﻣﺎﺫﺍ ﺃﻗﻮﻝ ﻫﻬﻨﺎ‪.‬‬

‫ﺣﺮﻛﺘﻪ ﺇﳕﺎ ﺗﻜﻮﻥ ﻷﻥ ﺧﺎﺻﻴﺘﻪ ﺃﻥ ﻳﺘﺤﺮﻙ ﺑﺎﻟﻄﺒﻴﻌﺔ ﻭﻟﻴﺲ ﺧﺎﺭﺟﹰﺎ‬ ‫ﻋﻨﻬﺎ‪ .‬ﻭﻋﺠﺒﺖ ﻣﻨﻚ ﻷﻧﻚ ﻗﻠﺖ ﺃﻥ ﻟﻨﻔـﺴﻚ ﺷـﻬﻮﺓ ﻛـﺜﲑﺓ‬ ‫ﻭﻣﻌﺮﻭﻑ ﺍﻧﻪ ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﳌﺮﺽ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺸﻬﻮﺓ ﻷﻥ‬ ‫ﺷﻬﻮﺓ ﺍﻟﻨﻔﺲ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﻌﺪ ﺻﺤﺘﻬﺎ ﻭﻋﺎﻓﻴﺘﻬﺎ ﻣﻦ ﻣـﺮﺽ ﺍﻵﻻﻡ‪.‬‬ ‫ﻷﻧﻪ ﻣﻦ ﻋﺎﻓﻴﺘﻪ ﺗﺘﻮﻟﺪ ﺷﻬﻮ‪‬ﺎ ﻷﻥ ﺍﻟﻨﻔﺲ ﻫﻨﺎ ﺗﺸﺘﻬﻲ ﺑﺎﻟﻄﺒﻴﻌﺔ ﻷﻥ‬ ‫ﺷﻬﻮﺓ ﺍﻟﻨﻔﺲ ﺗﺘﻮﻟﺪ ﻃﺒﻴﻌﻴﹰﺎ ﻣﻦ ﻋﺪﻡ ﺍﻟﺘﺄﱂ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﺍﺷﺘﻬﺖ ﺧﺎﺭﺟﹰﺎ‬ ‫ﻋﻦ ﻃﺒﻌﻬﺎ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﻋﺎﳌﻴﺔ ﺃﻭ ﺃ‪‬ﺎ ﺗﺸﺘﻬﻲ ﺑﻌﺾ ﺍﻵﻻﻡ‬ ‫ﺍﻟﱵ ﻓﻴﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻬﻮﺓ ﻃﺒﻴﻌﻴﺔ ﻟﻠﻨﻔﺲ ﻓﺈﻥ ﺫﻟﻚ ﳛﺪﺙ ﺑﻌﺪ‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﺑﻠﻐﺖ ﻟﻌﺪﻡ ﺍﻟﺘﺄﱂ ﻭﻗﺎﻣﺖ ﺑﺼﺤﺔ ﻣـﻦ ﲨﻴـﻊ ﺁﻻﻡ‬ ‫ﺍﻟﺴﻮﺀ‪ ،‬ﺑﻞ ﺗﻜﻮﻥ ﻗﺪ ﺍﻗﺘﻠﻌﺖ ﻣﻦ ﺫﺍ‪‬ﺎ ﻛﻞ ﺍﻟﺸﺮﻭﺭ ﺍﻟـﱵ ﻫـﻲ‬ ‫ﺑﺎﳊﻘﻴﻘﺔ ﻣﺮﺿﻬﺎ ﻭﺳﻘﻤﻬﺎ‪ .‬ﻷﻥ ﻣﺮﺽ ﺍﻟﻨﻔﺲ ﻭﻣﻮ‪‬ﺎ ﻫـﻮ ﺍﻟـﺸﺮ‬ ‫ﻭﺍﻟﻀﻼﻟﺔ ﻷ‪‬ﺎ ﻋﻨﺪﻣﺎ ﲤﺮﺽ ﺑﺎﻟﺸﺮ ﲤﻮﺕ ﺑﺎﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﻀﻼﻟﺔ ﻭﻣﻦ‬ ‫ﺃﺟﻞ ﻫﺬﺍ ﻓﺈﻥ ﻫﻨﺎﻙ ﻛﺜﲑﻭﻥ ﻻ ﻳﻌﺮﻓﻮﻥ ﺃ‪‬ﻢ ﻣﺮﺿﻰ ﻭﻻ ﳛـﺴﻮﻥ‬ ‫ﺑﺎﳌﺮﺽ ﻷﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻴﺘﺔ ﺑﻀﻼﻟﺔ ﻋﺪﻡ ﺍﻹﳝﺎﻥ‪ .‬ﻷﻥ ﻋﺪﻡ ﺍﻹﳝـﺎﻥ‬ ‫ﻫﻮ ﺍﳌﻮﺕ ﺑﺎﻟﻄﻐﻴﺎﻥ‪ .‬ﻭﻋﺪﱘ ﺍﻹﳝﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻭ ﹰﻻ ﺃﻥ ﳛﻴﺎ ﻭﺫﻟـﻚ‬ ‫ﺑﺄﻥ ﻳﻬﺘﻢ ﺑﺼﺤﺔ ﻧﻔﺴﻪ ﻷﻥ ﺍﻟﺼﺤﺔ ﻫﻲ ﺑﻄﺎﻟﺔ ﺍﻟﺸﺮ ﻭﻗﻠﻌـﻪ ﻣـﻦ‬ ‫ﺍﻟﻨﻔﺲ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺗﺮﺗﻴﺐ ﺍﻷﻣﻮﺭ ﻋﻨﺪ ﺍﻟﻨﻔﺲ‪ .‬ﻫﻜـﺬﺍ ﻋﻨـﺪﻣﺎ‬ ‫ﺗﻐﻠﺐ ﺍﻵﻻﻡ ﻭﺗﻌﺘﻖ ﻣﻦ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻳﻨﺒﻐﻲ ﳍﺎ ﺃﻥ ﺗﻘﻮﻡ ﰲ ﺻﺤﺔ‬ ‫ﻃﺒﻌﻬﺎ ﺍﻟﺬﻱ ﻣﻨﻪ ﺗﺘﻮﻟﺪ ﳍﺎ ﺍﻟﺸﻬﻮﺓ ﺃﻱ ﺃ‪‬ﺎ ﺗﺸﺘﻬﻲ ﻣﺎ ﻓﻮﻕ ﻃﺒﻌﻬﺎ‬ ‫ﻭﳍﺬﺍ ﻗﻠﺖ ﻟﻚ ﺁﻧﻔﹰﺎ ﺇ‪‬ﺎ ﻣﺎ ﺩﺍﻣﺖ ﻣﺮﻳﻀﺔ ﻣﺴﻘﻮﻣﺔ ﻓﻠﻦ ﲢﺲ ‪‬ـﺎ‬

‫}‪{١٣٦‬‬

‫}‪{١٣٧‬‬

‫ﺇﻧﻚ ﻗﻠﺖ ﺃﻧﻚ ﻟﺴﺖ ﲢﺐ ﺍﷲ ﺑﻞ ﺃﻧﻚ ﺃﺣﺒﺒﺖ ﺃﻥ ﲢﺐ ﺍﷲ‬ ‫ﻓﻬﺬﺍ ﺃﻳﻀﹰﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﻥ ﱂ ﺗﻘﻮﻡ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻘﺎﺀ‪ .‬ﻭﻟﻜﻨﻚ‬ ‫ﻗﻠﺖ ﻗﻮﻟﻚ ﻫﺬﺍ ﺑﺴﺬﺍﺟﺔ ﻷﻧﻪ ﻟﺴﺖ ﻭﺣﺪﻙ ﺗﻘﻮﻝ ﻫﺬﺍ ﺑﻞ ﻛـﻞ‬ ‫ﺃﺣﺪ ﻳﻘﻮﻝ ﺩﺍﺋﻤﹰﺎ ﺇﱐ ﺃﺭﻳﺪ ﺃﻥ ﺃﺣﺐ ﺍﷲ ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻞ‬ ‫ﻭﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻐﲑ ﺍﺳﺘﻘﺎﻣﺔ ﺃﻳﻀﹰﺎ‪ .‬ﻳﻘﻮﻟﻮﻥ ﺇ‪‬ﻢ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳛﺒﻮﺍ‬ ‫ﺍﷲ ﻓﻜﻞ ﻭﺍﺣﺪ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﻛﻞ ﺧﺎﻃﺊ ﻳﻘـﻮﻝ ﺃﺭﻳـﺪ ﺃﻥ‬ ‫ﺗﻐﻔﺮ ﺧﻄﺎﻳﺎﻱ ﻭﺃﺣﺐ ﺍﷲ ﳏﺮﻛﹰﺎ ﺍﻟﻠﺴﺎﻥ ﻓﻘﻂ ﺑﻐﲑ ﺣـﺰﻥ‪ .‬ﺇﺫ ﺃﻥ‬ ‫ﺍﻟﻨﻔﺲ ﱂ ﲢﺲ ﺑﺎﻟﺬﻱ ﺗﻘﻮﻟﻪ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻣـﻦ ﺍﻟـﻨﻔﺲ‬ ‫ﻭﺗﻘﻮﻝ ﺍﻟﻜﻼﻡ ﺑﻜﻞ ﺣﺎﺳﻴﺘﻬﺎ ﻓﺈﻧﻪ ﻣﻊ ﻛﻠﻤﺘﻬﺎ ﺗﻜﻮﻥ ﺣﺮﻛﺘﻬﺎ ﻷﻥ‬ ‫ﺣﺮﻛﺘﻬﺎ ﻫﻲ ﻋﻤﻠﻬﺎ ﲝﻖ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺒﻊ ﺍﻟﻨﺎﻃﻖ ﺍﻟﺮﻭﺣﺎﱐ ﺇﻥ‬

‫ﻭﻻ ﺗﺸﺘﻬﻴﻬﺎ ﺑﺎﻟﻌﺪﻝ ﻭﺍﳊﻖ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺣﻔﻆ ﲨﻴﻊ ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﻷ‪‬ﺎ ﺷﻔﺎﺀ ﻟﻘﻮﺍﺕ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺈﻧﻪ ﻟﻮ ﱂ ﺗﻘﺒﻞ ﺍﻟﻨﻔﺲ ﺍﻟﺸﺮ ﻓﻤﺎ ﻛﺎﻥ‬ ‫ﳍﺎ ﺣﺎﺟﺔ ﻟﻌﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻜﻲ ﺗﺸﻔﻴﻬﺎ‪ .‬ﻷﻧﻪ ﺑﻌﺪ ﺃﻥ ﺩﺧﻞ ﺍﻟـﺸﺮ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺩﺧﻠﺖ ﺍﻟﻮﺻﺎﻳﺎ ﻋﻠﻴﻬﺎ ﺃﻳﻀﹰﺎ ﻟﺘﺸﻔﻴﻬﺎ ﻭﲤﻨﻊ ﺍﻟﺸﺮ ﻣـﻦ‬ ‫ﺍﻟﻈﻬﻮﺭ ﺑﺎﻟﻔﻌﻞ ﻓﺒﻌﺾ ﺍﻟﻮﺻﺎﻳﺎ ﲤﻨﻌﻪ ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺗﻘﻠﻌﻪ ﺑﺎﻟﻜﻠﻴﺔ‬ ‫ﻣﻦ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺠﻤﻴﻊ ﻭﺻﺎﻳﺎ ﺍﷲ ﺍﻟﱵ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻫﻲ ﺗﻘﻄﻊ ﻓﻌﻞ‬ ‫ﺍﻟﺸﺮ ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻗﺎﻝ ﻻ ﺗﻘﺘﻞ ﻭﻻ ﺗﺰﻥ ﻭﻻ ﺗﺴﺮﻕ‪ .‬ﺃﻣﺎ ﻭﺻﺎﻳﺎ‬ ‫ﺍﳌﺴﻴﺢ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻓﻬﻲ ﺗﻘﻠﻊ ﺍﻟﺸﺮ ﻣﻦ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻜﻠﻴﺔ ﻭﻫﺬﻩ‬ ‫ﱂ ﺗﺼﺮ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﺑﻞ ﺃﻭ ﹰﻻ ﺃﺧﺬ ﻃﺒﻌﻨﺎ ﲨﻴﻊ ﺍﻟﺘﺠﺪﻳﺪ ﺑﺘﺠـﺴﺪ‬ ‫ﺍﳌﺴﻴﺢ ﻭﺁﻻﻣﻪ ﻭﻣﻮﺗﻪ‪ .‬ﻭﺑﻌﺪ ﺍﻟﺘﺠﺪﻳﺪ ﺩﺧﻠﺖ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ‬ ‫ﻟﻮ ﻓﺮﺿﺖ ﻗﺒﻞ ﲡﺪﻳﺪ ﻃﺒﻌﻨﺎ ﻟﻜﺎﻧﺖ ﺗﺼﻨﻊ ﻣﺜﻞ ﻭﺻـﺎﻳﺎ ﺍﻟﻌﻬـﺪ‬ ‫ﺍﻟﻘﺪﱘ ﺃﻋﲏ ﺃﻥ ﺃﻓﻌﺎﻝ ﺍﻟﺸﺮ ﻛﺎﻧﺖ ﺗﻘﻄﻊ ﻭﻟﻴﺴﺖ ﺗﺴﺘﺄﺻﻞ‪ .‬ﺃﻣـﺎ‬ ‫ﺍﻵﻥ ﻟﻴﺲ ﻫﻜﺬﺍ ﺑﻞ ﺇﻥ ﻓﻌﻞ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻫﻲ ﺣﻴﺎﺓ ﺇﺫﺍ ﺣﻔﻈﺘـﻬﺎ‬ ‫ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﷲ ‪‬ﺪﻭﺀ‪ ،‬ﺗﺸﻔﻲ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﻭﻛﻞ ﻭﺻﻴﺔ ﻣﻦ‬ ‫ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺗﺸﻔﻲ ﺟﺰﺀ ﺧﺎﺹ ﰲ ﺍﻟﻨﻔﺲ ﻭﺑﻔﻌﻞ ﻫﺬﻩ ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﳛﺲ ﺍﻟﺬﻱ ﻳﺸﻔﻲ ﻭﺍﻟﺬﻱ ﻳﺸﻔﻲ ﻓﻘﻂ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺟـﺰﺀ ﺍﻟـﻨﻔﺲ‬ ‫ﺍﳌﺘﺄﱂ ﻟﻦ ﻳﻘﺘﲏ ﺻﺤﺔ ﻭﻳﻌﺘﻖ ﻣﻦ ﺃﻥ ﻳﺘﺄﱂ ﺑﻜﻞ ﺷﻲﺀ ﻳﻼﻗﻴﻪ ﺇﻥ ﱂ‬ ‫ﻳﺸﻒ‪ .‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﻭﻗﺘﹰﺎ ﺑﺎﻟﻨﻌﻤﺔ ﻭﻭﻗﺘﹰﺎ ﻳﻌﻄﻰ ﺑﺎﻟﺸﺮﻉ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ‬ ‫ﺍﻗﺘﲎ ﺻﺤﺔ ﺍﻟﻨﻔﺲ ﺑﻐﻠﺒﺔ ﺍﻵﻻﻡ ﻭﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻓﺈﻧﻪ ﻣﻌﻠـﻮﻡ ﺃﻧـﻪ‬ ‫ﺍﻗﺘﻨﺎﻫﺎ ﺑﺎﻟﺸﺮﻉ ﻭﻳﻮﻟﺪ ﻣﻨﺬ ﺍﻟﺮﺃﺱ ﻭﻳﻈﻬﺮ ﰲ ﺑﻠﺪ ﺇﻧﺴﺎﻥ ﺍﻟـﺮﻭﺡ‬ ‫}‪{١٣٨‬‬

‫ﻼ ﻋـﻦ‬ ‫ﻭﻳﺘﻌﺮﻯ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﻳﻌﺘﻖ ﻣﻨﻪ ﻭﻳﻘﺒﻞ ﻋﺎﳌﹰﺎ ﺁﺧـﺮ ﺩﺍﺧـ ﹰ‬ ‫ﺍﻟﺘﺮﻛﻴﺐ ﻭﺗﺒﺪﺃ ﺗﺘﺤﺮﻙ ﻓﻴﻪ ﺃﻭ ﹰﻻ ﺷﺮﻛﺔ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺪﺳﲔ ﰒ ﺗﺎﻭﺭﻳﺎ‬ ‫ﺭﻭﺣﺎﻧﻴﺔ‪ .‬ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﰒ ﺷﺮﻛﺔ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻷﻗﺪﺱ ﻣـﻊ ﺃﻣـﻮﺭ‬ ‫ﺃﺧﺮﻯ‪ .‬ﻭﻟﻜﻨﻪ ﻻ ﳛﺲ ‪‬ﺬﻩ ﻛﻠﻬﺎ ﻭﻟﻜﻨﻪ ﻳﺸﺘﻬﻴﻪ ﻓﻘﻂ ﻫﻮ ﻓـﻮﻕ‬ ‫ﻃﺒﻴﻌﺔ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻫﻜﺬﺍ ﺇﻥ ﻛﺎﻧﺖ ﻧﻔﺴﻚ ﺃﻧﺖ ﲢـﺐ ﺍﷲ ﻓﺈ‪‬ـﺎ‬ ‫ﺗﺸﺘﻬﻲ ﺫﻟﻚ ﺑﺎﻟﻌﺪﻝ ﻭﻫﻲ ﻗﺎﺋﻤﺔ ﺑﺎﻟﺒﻠﺪ ﺍﳌﺘﻌﺎﱄ ﻋﻠﻰ ﻛـﻞ ﺍﻵﻻﻡ‬ ‫ﻭﻟﻴﺴﺖ ﻫﻲ ﳏﺘﺎﺟﺔ ﻟﻜﻲ ﺗﺴﺄﻝ ﻭﺗﺘﻌﻠﻢ ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﺳﺎﺋﻠﺔ ﺑـﻞ‬ ‫ﻧﺎﻇﺮﺓ ﻭﻛﻤﺜﻞ ﺑﺎﻟﺘﺠﺮﺑﺔ ﻛﺘﺒﺖ ﱄ ﺇﻥ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﻔﻆ ﻛـﻞ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﻫﺬﻩ ﺍﻟﱵ ﺃﻇﻦ ﺃ‪‬ﺎ ﺯﻳﺎﺩﺓ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﻷﻥ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﻻ‬ ‫ﺗﻌﺮﻑ ﺑﺴﺆﺍﻝ ﺍﻟﻜﻼﻡ ﻭﻻ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻜﺜﲑﺓ ﻭﻻ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻨﻔﺲ‬ ‫ﻭﳏﺒﺘﻬﺎ ﺑﻞ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻓﻘﻂ‪ .‬ﻛﻤﺎ ﺃﻥ ﺣﻮﺍﺱ ﺍﳉـﺴﺪ ﻻ ﲢـﺲ‬ ‫ﺑﺎﻟﻄﺒﺎﺋﻊ ﺍﳌﻨﺎﺳﺒﺔ ﳍﺎ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺑﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﳛﺲ‬ ‫ﺑﻜﻞ ﺷﻲﺀ ﻳﺪﻧﻮ ﺇﻟﻴﻪ ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﻭﺳﺎﻃﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻤﺎ ﺑﲔ ﺍﳊﺲ‬ ‫ﻟﻠﻤﺤﺴﻮﺱ ﻭﻫﻜﺬﺍ ﺗﻜﻮﻥ ﺣﻮﺍﺱ ﺍﻟﻌﻘﻞ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﺈ‪‬ـﺎ ﲢـﺲ‬ ‫ﲟﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﺑﺎﻟﻄﺒﻊ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺎﻡ ﺑﺎﳊﻘﻴﻘﺔ ﰲ ﺻﺤﺔ ﻃﺒﻴﻌﺘـﻪ‬ ‫ﻼ ﻋﻨﻬﺎ‪ .‬ﻗﺎﻝ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﺇﻧـﺎ‬ ‫ﻭﺻﺎﺭ ﻧﺎﻇﺮﹰﺍ ﺍﳌﻌﺮﻓﺔ ﻭﻟﻴﺲ ﺳﺎﺋ ﹰ‬ ‫ﻧﻨﻈﺮ ﻫﻬﻨﺎ ﻛﻤﺜﻞ ﺑﺎﳌﺮﺁﺓ ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻭﺟﻬﹰﺎ ﻣﻘﺎﺑﻞ ﻭﺟﻪ‪.‬‬ ‫@ @‬ ‫@ @‬ ‫}‪{١٣٩‬‬

‫‪@ @òϊȶ@ñõaŠÔÛa‬‬ ‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﻌﻠﻤﻮﺍ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﺑـﺎﻟﻜﻼﻡ ﻫـﻢ‬ ‫ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻟﺘﺮﺗﻴﺐ ﻷﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻋـﻦ ﻫـﺬﻩ ﺍﳌﻌﺮﻓـﺔ‬ ‫ﺑﻮﺳﺎﻃﺔ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻜﺜﲑﺓ ﻻ ﻳﺘﻘـﺪﻣﻮﻥ ﺇﱃ ﺍﻷﻣـﺎﻡ ﺑـﻞ‬ ‫ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻷﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻜﺜﲑﺓ ﺗﺼﻨﻊ ﻣﻌﺎﺭﻑ ﻛـﺜﲑﺓ ﰲ‬ ‫ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﺟﻞ ﻛﺜﺮﺓ ﺍﻷﻓﻬﺎﻡ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻘـﺮﺍﺀﺍﺕ ﺍﳌﺨﺘﻠﻔـﺔ‬ ‫ﻭﺑﺎﻟﻀﺮﻭﺭﺓ ﻻﺑﺪ ﺃﻥ ﻳﺘﺤﺮﻙ ﺍﻟﻌﻘﻞ ﲝﺴﺐ ﺇﻓﺮﺍﺯ ﺍﻟﻘـﺮﺍﺀﺓ ﺑﻐﻴـﺎﺭ‬ ‫ﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﻣﺎ ﺩﺍﻣﺖ ﺗﺘﺤﺮﻙ ﻓﻴﻪ ﺃﻓﻜﺎﺭ ﻛـﺜﲑﺓ ﻓﻬـﻮ ﻟـﻴﺲ ﰲ‬ ‫ﺍﻟﺴﻜﻮﻥ ﻷﺟﻞ ﺃﻥ ﻛﺜﲑﻳﻦ ﺳﺎﻛﻨﻮﻥ ﻓﻴﻪ ﻭﻻ ﳝﻜـﻦ ﺃﻥ ﳛـﺴﺐ‬ ‫ﻣﺘﻮﺣﺪﹰﺍ ﻭﺳﺎﻛﻨﹰﺎ ﰲ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻷﻥ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﻟﻮﺣﺪﺓ ﻳﺮﻳـﺪ ﺃﻥ‬ ‫ﻼ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻟﺰﻯ ﻭﺍﻷﻣﺮ ﻇﺎﻫﺮ ﺃﻥ ﺍﻟـﺬﻱ ﻫـﻮ‬ ‫ﻳﻜﻮﻥ ﺩﺍﺧ ﹰ‬ ‫ﺩﺍﺧﻞ ﺍﻟﺘﺮﻛﻴﺐ ﻟﻴﺲ ﻋﻨﺪﻩ ﻏﻴﺎﺭﺍﺕ ﻭﻛﺜﺮﺓ ﺃﻓﻜﺎﺭ ﺑـﻞ ﺗـﺼﻮﺭ‬ ‫ﻭﺣﻴﺪﻱ ﻓﻘﻂ ﻓﺈﻥ ﻭﺟﺪ ﻛﺜﺮﺓ ﺃﻓﻜﺎﺭ ﻓﻬﻲ ﺗﻜﻮﻥ ﰲ ﺍﻟﺘﺮﻛﻴـﺐ‪.‬‬ ‫ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻮﺣﺪﺓ ﻫﻲ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺴﺎﻃﺔ ﺗﻜﻮﻥ ﺩﺍﺧﻠﺔ‬ ‫ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻛﺬﻟﻚ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻮﺣﻴﺪﻱ ﻳﻜﻮﻥ ﺩﺍﺧﻞ ﺍﻟﻔﻜـﺮ ﻷﻥ‬ ‫ﺍﻟﺬﻫﻦ ﻳﻘﺒﻞ ﺍﻷﺷﻜﺎﻝ ﻣﺜﻞ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻨﻈﺮﻩ ﻭﺣﻴﻨﻤـﺎ ﻳﻨﻈـﺮ‬ ‫ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺍﻟﻌﺎﱂ ﺣﺴﺐ ﺍﻟﻐﻴﺎﺭﺍﺕ ﻭﺍﻷﻟﻮﺍﻥ ﻭﺯﻯ ﺗﺪﺍﺑﲑﻩ ﻓﻜﺬﻟﻚ‬ ‫ﻳﻘﺒﻞ ﻣﻨﻪ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺍﻷﺷﻜﺎﻝ ﺣﺴﺐ ﻛﺜﺮ‪‬ـﺎ ﻭﺍﺧﺘﻼﻓﻬـﺎ ﲢـﺮﻙ‬ ‫ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﻓﻜﺎﺭ ﺇﺫﺍ ﲢﺮﻛﺖ ﺳﺠﺴﺖ ﺍﻟﺬﻫﻦ ﻓﺈﻥ ﻛﺎﻥ ﻳﻨﻈـﺮ‬ ‫ﻼ ﺣﻴﺚ ﻻ ﺷﻲﺀ ﻓﺈﻧﻪ ﻻ ﻳﻌﺪ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻔﺮﺯ ﺗﺮﻛﻴـﺐ ﻋـﻦ‬ ‫ﺩﺍﺧ ﹰ‬ ‫}‪{١٤٠‬‬

‫ﺗﺮﻛﻴﺐ ﺑﺎﻟﻐﻴﺎﺭ ﻭﻣﻌﺮﻭﻑ ﺃﻧﻪ ﻳﻘﺒﻞ ﺗﺼﻮﺭﹰﺍ ﺑﺴﻴﻄﹰﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻨﻌﻤﻪ‬ ‫ﻭﻳﻌﻄﻴﻪ ﻟﺬﺓ ﻣﺜﻠﻪ ﻷﻧﻪ ﻏﺬﺍﺀ ﻃﺒﻴﻌﺘﻪ ﻭﻫﻮ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﻌﺴﻞ ﻭﻣـﻦ‬ ‫ﲨﻴﻊ ﺍﳌﺬﺍﻗﺎﺕ ﺍﻟﱵ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺩﺍﻭﺩ ﻳﺘﻜﻠﻢ ﻋﻘﻠﻴﹰﺎ ﻓﻴﻘﻮﻝ ﺇﻥ ﻣﻌﺮﻓﺔ‬ ‫ﺍﷲ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﻌﺴﻞ ﻭﺍﻟﺸﻬﺪ ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻴﺲ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﳛﺲ‬ ‫ﲝﻼﻭﺓ ﺍﻟﻌﺴﻞ ﻫﻮ ﺍﻟﺬﻱ ﳛﺲ ﲝﻼﻭﺓ ﻣﻌﺮﻓﺔ ﺍﷲ ﻷﻥ ﻫﺬﻩ ﺍﳌﺬﺍﻗـﺔ‬ ‫ﻫﻲ ﻟﻠﺬﻫﻦ ﻷﻥ ﻣﻨﻪ ﻓﻘﻂ ﻳﺘﻐﺬﻯ ﻭﻳﺘﻘﻮﻯ ﺃﻳﻀﹰﺎ ﻭﻫﻜﺬﺍ ﻻ ﻳﻜﻮﻥ‬ ‫ﻏﺎﻟﺒﹰﺎ ﻟﻶﻻﻡ ﻓﻘﻂ ﺑﻞ ﻭﻏﲑ ﺣﺎﺱ ﺑـﺎﻵﻻﻡ ﻷﻥ ﻗـﻮﺓ ﺣﺎﺳـﻴﺘﻪ‬ ‫ﺑﺎﻟﺮﻭﺣﻴﺎﺕ ﻻ ﺗﺘﺮﻛﻪ ﻳﺮﺟﻊ ﳊﺲ ﺷﻲﺀ ﺁﺧﺮ ﻷﻥ ﺍﻟﺬﻱ ﻳﺮﻳـﺪ ﺃﻥ‬ ‫ﳛﺲ ﻟﻴﺲ ﻣﻀﻄﺮﹰﺍ ﺃﻥ ﻳﻄﻠﺐ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻣﺎ ﺩﺍﻡ ﻳﻮﺟـﺪ ﺣـﺴﺎﺱ‬ ‫ﻭﳏﺴﻮﺱ ﻭﺣﺎﺳﻴﺔ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺣﺴﺐ ﻣﺎ ﺃﺭﻯ ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻮﺣﺪ‬ ‫ﺃﻥ ﻳﺪﺍﻭﻡ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻜﺜﲑﺓ ﻷ‪‬ﺎ ﻻ ﺗﻌﻄﻴﻪ ﺳـﻜﻮﻧﹰﺎ ﺑـﻞ ﺳﺠـﺴﹰﺎ‬ ‫ﻭﻟﻴﺴﺖ ﲡﻤﻊ ﻋﻘﻠﻪ ﺑﻞ ﺗﺸﺘﺘﻪ ﺑﺎﻟﻄﻴﺎﺷﺔ ﻭﻟﻜﻦ ﺇﻥ ﻛﻨﺖ ﺗﻘﻮﻝ ﺇﻥ‬ ‫ﺃﺣﺪ ﺍﻟﻘﺪﻳﺴﲔ ﻗﺎﻝ ﺇﻥ ﺍﻟﻘﺮﺍﺀﺓ ﲡﻤﻊ ﺍﻟﻌﻘﻞ ﺃﻗﻮﻝ ﻟﻚ ﺇﻥ ﻫﺬﺍ ﺣﻖ‬ ‫ﺇﺫ ﺃ‪‬ﺎ ﲡﻤﻊ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﺍﻟﺘﻔﺖ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻫﻮ ﺧﺎﺭﺝ ﻋـﻦ‬ ‫ﻼ‬ ‫ﺫﺍﺗﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻓﺤﻴﻨﺌﺬ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻗﺘﹰﺎ ﻗﻠﻴ ﹰ‬ ‫ﺣﱴ ﳛﺲ ﺃﻧﻪ ﻗﺪ ﲡﻤﻊ ﺿﻤﲑﻩ ﻭﺣﻴﻨﺌﺬ ﻳﺮﺩﻩ ﻣـﻦ ﺍﻟﻘـﺮﺍﺀﺓ ﺇﱃ‬ ‫ﻃﻬﺎﺭﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺣﱴ ﰲ ﻭﻗﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﻳﻄﻠﺐ ﻣﻌﺮﻓﺔ ﺍﻟﻜـﻼﻡ‬ ‫ﻭﺗﻔﺴﲑ ﻣﻌﻨﺎﻩ ﻭﻟﻮ ﻭﻗﻊ ﻟﻪ ﺫﻟﻚ ﻭﺃﻟﻘﺎﻩ ﰲ ﺍﻟﻄﻴﺎﺷﺔ ﺑـﻞ ﻟﻴﻄﻠـﺐ‬ ‫ﺍﻟﺘﺼﻮﺭ ﺍﻟﺮﻭﺣﺎﱐ ﺍﻟﺬﻱ ﻟﻠﻜﻼﻡ ﻓﻘﻂ‪ .‬ﻷﻧﻪ ‪‬ﺬﺍ ﻓﻘﻂ ﻳﺘﻨﻌﻢ ﺍﻟﻌﻘﻞ‪.‬‬ ‫}‪{١٤١‬‬

‫ﻟﻴﺲ ﻛﻞ ﻣﻦ ﻳﻘﺮﺃ ﺍﻟﻜﺘﺐ ﻳﻘﺮﺃﻫﺎ ﺣﺴﻨﹰﺎ ﻭﲟﻌﺮﻓﺔ ﻷﻧﻪ ﻫﻨﺎﻙ ﻣﻦ‬ ‫ﻳﻘﺮﺃ ﻷﺟﻞ ﺍﻟﺘﻼﻭﺓ ﻭﺁﺧﺮ ﻷﺟﻞ ﺍﻟﺘﺬﻛﺎﺭ ﻭﺁﺧﺮ ﻳﺮﻳـﺪ ﺃﻥ ﻳـﺘﻌﻠﻢ‬ ‫ﺍﻟﺘﻔﺴﲑ ﻭﺁﺧﺮ ﻷﺟﻞ ﺩﺭﺑﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﺁﺧﺮ ﻷﺟﻞ ﺍ‪‬ﺎﺩﻟـﺔ‬ ‫ﻣﻊ ﺍﳍﺮﺍﻃﻘﺔ ﻭﺁﺧﺮ ﻋﻨﺪﻣﺎ ﻳﺘﺤﺮﻙ ﻓﻴﻪ ﺃﱂ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻋﲏ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ‬ ‫ﻓﺈﻥ ﻗﺮﺃ ﺍﻟﻌﻘﻞ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻵﻻﻡ ﺃﻭ ﲜﻤﻴﻌﻬﺎ ﻓﺈﻧﻪ ﻳﻨﻈﺮ ﺧﺎﺭﺟﹰﺎ‬ ‫ﻓﺈﻧﻪ ﺃﻱ ﻣﻨﻔﻌﺔ ﺗﻜﻮﻥ ﻟﻠﻤﺘﻮﺣﺪ ﻣﻦ ﺗﻔﺴﲑ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻔﻼﻧﻴﺔ ﺃﻭ ﻣﻦ‬ ‫ﻣﻌﲎ ﺍﻷﻟﻔﺎﻅ‪ .‬ﺳﺮ ﺇﱃ ﺍﻷﻣﺎﻡ ﻭﻗﻢ ﰲ ﺑﻠﺪ ﺍﳌﻌﺮﻓﺔ ﻭﻻ ﺣﺎﺟﺔ ﻟـﻚ‬ ‫ﺑﺎﻟﺴﺆﺍﻝ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﻓﺈﻥ ﺳﺄﻟﺖ ﻋﻨﻬﺎ ﻓﺄﻧﺖ ﺇﱃ ﺍﻵﻥ ﻏﲑ ﻗﺎﺋﻢ ﰲ‬ ‫ﺑﻠﺪﻫﺎ‪.‬‬

‫ﺇﻥ ﺍﻟﻜﺘﺐ ﻗﺪ ﺗﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻼﻫﻮﺕ ﺃﻭ ﻋﻦ ﺍﳋﻠﻴﻘـﺔ ﺃﻭ ﻋـﻦ‬ ‫ﺍﻟﻌﻨﺎﻳﺔ ﺃﻭ ﻋﻦ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺃﻭ ﻋﻦ ﳎﺊ ﺍﻟﺮﺏ ﺃﻭ ﻋﻦ ﺳﲑ ﻗﻮﻡ ﻗﺪﻳﺴﲔ‬ ‫ﺃﻭ ﻋﻦ ﻭﺻﺎﻳﺎ ﻣﺸﺮﻭﻋﺔ ﻣﻘﺎﺑﻞ ﺍﻟﺸﺮﻭﺭ‪ .‬ﻓﻤﻦ ﲨﻴﻊ ﻫﺬﻩ ﻳﻨﺒﻐـﻲ‬ ‫ﻟﻠﻤﺘﻮﺣﺪ ﺃﻥ ﻳﺘﻤﺴﻚ ﺑﺎﻟﻮﺻﺎﻳﺎ ﻭﻳﻌﻤﻞ ‪‬ﺎ‪ .‬ﺃﻣﺎ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﺪﻳﻨﻮﻧﺔ‬ ‫ﻭﺍﻟﻌﻨﺎﻳﺔ ﻓﻠﻴﻠﺰﻡ ﺍﻟﺴﻜﻮﺕ ﻋﻨﻬﺎ ﻭﻳﻬﺘﻢ ﺑﺼﺤﺔ ﺍﻟﻨﻔﺲ ﻭﻳﻠﺘﻘﻂ ﻣـﻦ‬ ‫ﺍﻟﻜﺘﺐ ﻛﻼﻡ ﺗﻌﻠﻴﻢ ﻷﺟﻞ ﻫﺬﺍ ﻓﻘﻂ ﻭﻟﻴﺲ ﳌﻌﺮﻓـﺔ ﺍﻷﺷـﻴﺎﺀ ﻷﻥ‬ ‫ﲨﻴﻊ ﻛﻼﻡ ﺍﻟﻜﺘﺐ ﻗﺪ ﺃﻋﻄﻰ ﻟﺴﻤﺎﻉ ﺍﻹﳝﺎﻥ ﺃﻣﺎ ﺍﳌﻌﺮﻓﺔ ﻓﻬﻲ ﺗﻈﻬﺮ‬ ‫ﻟﻠﻌﻘﻞ ﺑﻌﺪ ﺻﺤﺔ ﺍﻟﻨﻔﺲ ﺗﻠﻚ ﺍﻟﱵ ﻋﻨﺪﻣﺎ ﻳﻨﻈﺮﻫﺎ ﻳﺪﻫﺶ ‪‬ﺎ ﻭﻳﺘﻨﻌﻢ‬ ‫‪‬ﺎ ﻓﻘﻂ ﻭﺃﻣﺎ ﺗﻼﻭ‪‬ﺎ ﺑﺎﻟﻜﻼﻡ ﻓﺈﻧﻪ ﻻ ﻳﻘﺪﺭ ﺣﱴ ﻭﺇﻥ ﺃﺭﺍﺩ ﺫﻟﻚ ﻓﻼ‬ ‫ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺃﺟﻞ ﺃ‪‬ﺎ ﱂ ﺗﻈﻬﺮ ﻟﻪ ﺑﺎﻟﺘﺮﻛﻴﺐ ﺣﱴ ﳝﻜﻨﻪ ﺃﻥ ﻳﺮﻛﺐ‬ ‫ﻛﻼﻣﹰﺎ ﻟﻴﻈﻬﺮﻫﺎ ﺑﻪ ﻣﺜﻠﻤﺎ ﺑﲔ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﺃﻧﻪ ﺧﻄـﻒ ﻋﻘﻠـﻪ‬ ‫ﻭﻧﻈﺮ ﺍﻟﺮﻭﺣﻴﺎﺕ ﻭﺃﻣﺎ ﳌﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻒ ﻭﻳﺘﻜﻠﻢ ﻋﻤﺎ ﻧﻈﺮ ﻓﺈﻧﻪ ﱂ‬ ‫ﻳﻘﺪﺭ ﺇﺫ ﻗﺎﻝ ﺃﻧﻪ ﻧﻈﺮ ﻭﲰﻊ ﻛﻼﻣﹰﺎ ﻻ ﻳﻨﻄﻖ ﺑﻪ‪ .‬ﻓﺎﺗﺮﻙ ﻋﻨﻚ ﻃﻠﺐ‬ ‫ﺍﳌﻌﺮﻓﺔ ﺇﱃ ﺃﻥ ﺗﺒﻠﻎ ﺑﻠﺪﻫﺎ ﻭﺍﻃﻠﺐ ﻭﺍﺟﺘﻬﺪ ﰲ ﻛﻴﻔﻴﺔ ﺍﻟﺪﺧﻮﻝ ﺇﱃ‬ ‫ﺑﻠﺪ ﺍﳌﻌﺮﻓﺔ ﻣﺜﻠﻤﺎ ﻋﻠﻤﻨﺎ ﺩﺍﻭﺩ ﺍﻟﻘﺪﻳﺲ ﻓﻬﻮ ﺃﺭﺍﻧﺎ ﻛﻴﻒ ﻧﺼﻌﺪ ﺇﱃ‬ ‫ﻃﻮﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﱂ ﻳﻌﻠﻤﻨﺎ ﻛﻴﻔﻴﺔ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﻣﺎ ﻫﻲ ﻷﻧﻪ ﻗﺎﻝ ﻣﻦ ﻫﻮ‬ ‫ﺍﻟﺬﻱ ﻳﺼﻌﺪ ﺇﱃ ﻃﻮﺭ ﺍﻟﺮﺏ ﺃﻭ ﻣﻦ ﻳﻘﻮﻡ ﰲ ﻣﻮﺿﻊ ﻗﺪﺳﻪ ﺍﻟﻄﺎﻫﺮ‬ ‫ﺍﻟﻴﺪﻳﻦ ﺍﻟﻨﻘﻲ ﺍﻟﻘﻠﺐ‪ .‬ﺍﻟﺬﻱ ﱂ ﳛﻤﻞ ﻧﻔﺴﻪ ﺇﱃ ﺍﻟﺒﺎﻃﻞ ﻭﱂ ﳛﻠـﻒ‬ ‫ﺑﺎﻟﻐﺶ‪ ...‬ﺇﱁ‪.‬‬

‫}‪{١٤٢‬‬

‫}‪{١٤٣‬‬

‫ﻋﲔ ﺍﳉﺴﺪ ﻟﻴﺴﺖ ﺗﺴﺄﻝ ﻟﻜﻲ ﺗﻨﻈﺮ ﺍﻟﺸﻤﺲ ﻭﻫﻜﺬﺍ ﻋـﲔ‬ ‫ﺍﻟﺬﻫﻦ ﻻ ﺗﻐﻮﺹ ﻟﻜﻲ ﺗﻨﻈﺮ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ ﺑﻞ ﻣﺜﻞ ﻣﺼﺎﺩﻓﺔ ﺍﻟﻌـﲔ‬ ‫ﻟﻠﺸﻤﺲ ﻭﺍﺳﺘﻀﺎﺀ‪‬ﺎ ﺑﻨﻈﺮﻫﺎ ﺇﻳﺎﻩ ﻭﻣﻦ ﺃﺟﻞ ﻫـﺬﺍ ﻗـﺎﻝ ﺃﺣـﺪ‬ ‫ﺍﻟﻘﺪﻳﺴﲔ ﺇﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻮﺣﺪ ﺃﻥ ﻳﻄﻠﺐ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻜﺘـﺐ‬ ‫ﺇﻻ ﺇﻥ ﺑﻠﻎ ﳌﻘﺪﺍﺭ ﺗﻠﻚ ﺍﻟﻠﻔﻈﺔ ﻟﺌﻼ ﻋﻨﺪﻣﺎ ﻳﻨﻈﺮ ﺍﻟﺸﻴﺎﻃﲔ ﺍﻟﻌﻘـﻞ‬ ‫ﻣﺸﺘﻬﻴﹰﺎ ﺍﳌﻌﺮﻓﺔ ﻳﺄﺧﺬﻭﻩ ﺇﻟﻴﻬﻢ ﻭﻳﻈﻬﺮﻭﺍ ﻟﻪ ﺃﺷﻴﺎﺀ ﻣﺰﻭﺭﺓ ﻋـﻮﺽ‬ ‫ﺍﳊﻖ ﻟﻴﻀﻠﻮﻩ‪ .‬ﻓﺈﻧﻪ ﻳﻜﻔﻲ ﺍﳌﺘﻮﺣﺪ ﻟﻔﻆ ﺍﻟﻜﺘﺎﺏ ﻳﺴﺘﻀﺊ ﺑﻪ ﻓﻘﻂ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﻲ ﻭﺻﻴﺘﻪ ﻓﻠﻴﺤﻔﻈﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﲑﺓ ﻓﻠﻴﻌﺮﻓﻬﺎ ﻭﻣﻦ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﳍﺎ ﻭﻋﻦ ﻣﻦ ﻗﻴﻠﺖ ﻭﻳﻜﻔﻴﻪ ﻫﺬﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﻲ ﻣﺜﻞ‬ ‫ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻟﻨﻔﺴﻪ ﻓﺮﺻﺔ ﻟﻴﻔﺴﺮﻫﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﺮﹰﺍ ﻣﺎ‬ ‫ﻳﻜﻔﻴﻪ ﺃﻥ ﻳﻌﺮﻑ ﻭﻻ ﻳﻈﻬﺮﻩ‪.‬‬

‫ﳚﺐ ﻋﻠﻴﻨﺎ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺃﻥ ‪‬ﺮﺏ ﻣﻦ ﺍﻟﻈﻨﻮﻥ ﺍﻟـﱵ ﻋﻠـﻰ‬ ‫ﺃﻧﻔﺴﻨﺎ ﻭﻧﻘﺘﲏ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﳊﺰﻥ ﻭﻧﺘﺨﺬ ﻛﻞ ﻭﻗﺖ ﺍﳍﻢ ﲞﻄﺎﻳﺎﻧﺎ ﺍﻟﱵ‬ ‫ﻣﻀﺖ ﻭﺍﻟﱵ ﻫﻲ ﻛﺎﺋﻨﺔ ﺍﻵﻥ ﻭﻧﻨﻈﺮ ﺑﺪﻗﺔ ﻭﻟﻄﺎﻓﺔ ﺇﻥ ﻛﺎﻧﺖ ﺃﻧﻔﺴﻨﺎ‬ ‫ﻗﺪ ﺃﺣﺴﺖ ﺑﺄﻭﺟﺎﻋﻬﺎ ﻷﻥ ﺣﺰ‪‬ﺎ ﻭﺩﻣﻮﻋﻬﺎ ﻭﺗﻨﻬﺪﻫﺎ ﻫﻲ ﺷـﻬﻮﺩ‬ ‫ﺣﺴﻨﺔ‪.‬‬ ‫‪WWWQWWW‬‬ ‫‪bíb•ìÛa@ÅÐy@¿@ŒîànÛa‬‬

‫ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﻠﻴﻖ ﺑﻚ ﺃﻥ ﺗﻔﻌﻞ ﺃﻋﲏ ﺃﻧﻚ ﻻ ﺗﻘﺒﻞ ﺍﻟﻐﺮﺑﺎﺀ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﺄﺗﻮﻥ ﺇﻟﻴﻚ ﻭﻟﻜﻦ ﻻ ﺗﺮﺳﻞ ﺃﻧﺖ ﻓﺘﺄﰐ ‪‬ﻢ ﻣﻦ ﺣﻴﺚ ﻳﻜﻮﻧـﻮﻥ‬ ‫ﻓﺘﺘﺮﻙ ﻣﺴﻜﻨﻚ ﻭﲤﻀﻲ ﺇﻟﻴﻬﻢ ﺑﻞ ﺃﻗﻮﻝ ﻟﻚ ﻋﻦ ﺍﻟﺬﻳﻦ ﻳﺮﺳـﻠﻮﻥ‬ ‫ﺇﻟﻴﻚ ﻭﻻ ﺗﻔﺤﺺ ﺃﻣﻮﺭﻫﻢ ﻭﺗﺪﻳﻨـﻬﻢ ﻭﻻ ﺗﻔﺤـﺺ ﺇﻥ ﻛـﺎﻧﻮﺍ‬ ‫ﻼ‬ ‫ﻣﺴﺘﺤﻘﲔ ﺃﻡ ﻻ ﻷﻧﻚ ﻣﺎ ﺃﻣﺮﺕ ﺃﻥ ﺗﻜﻮﻥ ﺩﻳﺎﻧﹰﺎ ﻗﺎﺿﻴﹰﺎ ﺑﻞ ﻗـﺎﺑ ﹰ‬ ‫ﻣﻠﺘﻘﻴﹰﺎ ﻭﺃﻧﻚ ﻗﻠﺖ ﺃﻥ ﻫﺆﻻﺀ ﻳﻌﻄﻠﻮﻙ ﻋﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺃﻧـﺎ‬ ‫ﺃﻗﻮﻝ ﻟﻚ ﺿﺪ ﻣﺎ ﻗﻠﺖ ﻷﻧﻚ ﺇﻥ ﱂ ﺗﻔﻌﻞ ﻫﺬﺍ ﻓﺈﻧﻚ ﺗﻌﺪﻡ ﻧﻈـﺮ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ‪ .‬ﺇﱐ ﻻ ﺃﻇﻦ ﺃﻥ ﺟﻠﻮﺱ ﺍﻹﻧﺴﺎﻥ ﺩﺍﻫـﺸﹰﺎ ﰲ ﺍﻟـﺴﻜﻮﻥ‬ ‫ﻭﺣﺪﻩ ﰲ ﻗﻼﻳﺘﻪ ﳚﻠﺐ ﻟﻪ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺑﻞ ﳛﻔﻆ ﺍﻟﻮﺻـﺎﻳﺎ ﻛﻤـﺎ‬ ‫ﻗﻠﺖ ﺁﻧﻔﹰﺎ‪ .‬ﻷﻥ ﻣﻦ ﺣﻔﻈﻬﺎ ﻳﻘﺘﲏ ﻋﺪﻡ ﺗﺄﱂ ﺍﻟﻨﻔﺲ ﺍﻟـﺬﻱ ﻣﻨـﻬﺎ‬ ‫ﻳﺘﻮﻟﺪ ﺍﳊﺐ ﺍﻟﺬﻱ ﻫﻮ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ‪.‬‬

‫ﻛﺘﺒﺖ ﱄ ﺃﻥ ﻛﺜﲑﻳﻦ ﻣﻦ ﺍﻟﺬﻳﻦ ﳍﻢ ﺃﻋﻤـﺎﻝ ﻳـﺴﺄﻟﻮﻧﻚ ﺃﻥ‬ ‫ﺗﻜﺘﺐ ﻭﺗﺴﺄﻝ ﻣﻦ ﺃﺟﻠﻬﻢ ﻭﺃﻧﻪ ﺣﺴﺐ ﻇﲏ ﻻ ﻳﻮﺍﻓﻘﻚ ﻫﺬﺍ ﻭﻟـﻮ‬ ‫ﺃﻧﻪ ﺟﻴﺪ ﺃﻥ ﻳﻜﺘﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺴﺄﻝ ﻋﻮﺽ ﻣﻦ ﻫﻮ ﳏﺘﺎﺝ ﻷﻥ ﻫﺬﻩ‬ ‫ﺗﻠﻴﻖ ﲟﱰﻟﺔ ﻣﻦ ﻫﻮ ﺃﺣﻂ ﻣﻨﻚ ﻷﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻠﻴﻖ ﺑﻪ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻠﻴﻖ ﺑﻪ ﻣﱰﻟﺔ ﺍﻟﻘﺎﺋﻢ ‪‬ﺎ ﻷﻧﻪ ﺣﺴﻦ ﺃﻥ ﻳﻘﺴﻢ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻣﻦ ﺫﻫﺒﻪ ﻭﻳﻌﻄﻲ ﻟﻠﻤﺤﺘﺎﺟﲔ ﻭﻟﻴﺲ ﺑﺴﺒﺐ ﻫﺬﺍ ﻳﻠﻴﻖ ﺃﻥ ﻳﻘـﺘﲏ‬ ‫ﺫﻫﺒﹰﺎ ﻟﻠﺘﺼﺪﻕ ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ﺃﻭ ﺃﻥ ﳝﻀﻲ ﺍﻹﻧـﺴﺎﻥ ﻟﻠـﺴﺠﻮﻥ‬ ‫ﻭﻳﺰﻭﺭ ﺍﶈﺒﻮﺳﲔ ﻭﻳﻔﺘﻘﺪ ﺍﳌﺮﺿﻰ ﻭﻳﺼﻨﻊ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﳌﺘﻐﺎﺿﺒﲔ ﺃﻭ‬ ‫ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﻣﺮﺍﺗﻪ ﻭﻳﺴﻤﻊ ﺍﻟﺸﻜﺎﻳﺎﺕ ﻭﻳﻘﻀﻲ ﺑﺎﻟﻌﺪﻝ ﺑﲔ ﺍﻟﻈﺎﱂ‬ ‫ﻭﺍﳌﻈﻠﻮﻡ ﻓﻬﺬﻩ ﲨﻴﻌﻬﺎ ﺣﺴﻨﺎﺕ ﻟﻜﻨﻬﺎ ﻻ ﺗﻮﺍﻓﻘﻚ ﺃﻧﺖ ﺃﻭ ﻣﻦ ﻫﻢ‬ ‫ﰲ ﺭﺗﺒﺘﻚ ﻭﻟﻜﻦ ﻳﻠﻴﻖ ﺑﻚ ﺟﺪﹰﺍ ﺃﻥ ﺗﻘﺒﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﺗﻐﺴﻞ ﺃﺭﺟﻠﻬﻢ‬ ‫ﺑﻜﻞ ﺣﺐ ﻭﺇﻓﺮﺍﺯ ﻭﺇﻥ ﱂ ﺗﻌﻤﻞ ﻫﺬﺍ ﻓﻼ ﳝﻜﻨﻚ ﺃﻥ ﲡـﺪ ﺍﻟﻨﻘـﺎﺀ‬

‫ﻭﺇﺟﺎﺑﺔ ﻋﻠﻰ ﺳﺆﺍﻟﻚ ﺃﻗﻮﻝ ﺃﻧﻪ ﺣﺴﺐ ﻇـﲏ ﺇﻥ ﱂ ﳛﻔـﻆ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﺻﺎﻳﺎ ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﺃﻧﻪ ﻗﺪ ﺍﺯﺩﺭﻯ ﲜﻤﻴﻊ ﺍﳌﻨﻈـﻮﺭﺍﺕ‬ ‫ﻭﺇﻥ ﱂ ﻳﺰﺩﺭ ﻭﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﺷﻲﺀ ﻳﺮﻯ ﻓﺈﻥ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺃﻧﻪ ﱂ ﻳﺒﺪﺃ ﲝﻔﻆ ﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ ﺑﻌﺪ ﻛﻤﺎ ﻗﺎﻝ ﻟﺬﻟﻚ ﺍﻟﻐﲏ ﺍﻣـﺾ‬ ‫ﻭﺑﻊ ﻛﻞ ﻣﺎﻟﻚ ﻭﺃﻋﻄﻪ ﻟﻠﻔﻘﺮﺍﺀ ﻭﻋﻨﺪ ﺫﻟﻚ ﺍﺗﺒﻌﲏ ﻓﻘﺪ ﻋﻠﻤـﻪ ﺃﻭ ﹰﻻ‬ ‫ﺃﻥ ﻳﺮﺫﻝ ﺍﻟﻌﺎﱂ ﻭﻳﻠﻘﻴﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺒﻌـﻪ ﻭﻳﺒـﺪﺃ ﲝﻔـﻆ‬

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‫}‪{١٤٥‬‬

‫ﻭﺳﺆﺍﻟﻚ ﺍﻟﺜﺎﱐ ﻫﻮ " ﺇﳝﺎ ﺃﻓﻀﻞ ﺃﻥ ﳛﻔﻆ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﺻﺎﻳﺎ‬ ‫ﺃﻭ ﺃﻥ ﻳﺰﺩﺭﻱ ﲨﻴﻊ ﺍﳌﻨﻈﻮﺭﺍﺕ ؟ "‪.‬‬

‫ﻭﺻﺎﻳﺎﻩ ﻭﻳﻨﺒﻐﻲ ﻟﻚ ﺃﻥ ﺗﻌﺮﻑ ﺃﻥ ﺑﻌﺾ ﺍﻟﻮﺻﺎﻳﺎ ﲢﻔﻆ ﰲ ﺗـﺪﺑﲑ‬ ‫ﺍﻟﻌﺎﱂ ﻭﺑﻌﻀﻬﺎ ﳛﻔﻆ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺪﺑﲑ ﻭﺑﻌﻀﻬﺎ ﻳﻌﻤـﻞ ﰲ‬ ‫ﻼ ﺍﻣﺾ ﻣﻌﻪ‬ ‫ﺍﻟﺘﺪﺑﲑﻳﻦ‪ .‬ﺃﻣﺎ ﺃﻏﺴﻞ ﺃﺭﺟﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻣﻦ ﻳﺴﺨﺮﻙ ﻣﻴ ﹰ‬ ‫ﺍﺛﻨﲔ ﻫﺬﻩ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺎ ﱄ ﰲ ﺭﺳﺎﻟﺘﻚ ﻭﺃﺯﻳﺪ ﺃﻧﺎ ﻋﻠﻴﻬﺎ ﻣﺎ ﺗﺒﻘـﻰ‬ ‫ﻗﻮﻟﻪ ﻭﻣﻦ ﺿﺮﺑﻚ ﻋﻠﻰ ﺧﺪﻙ ﺩﺭ ﻟﻪ ﺍﻵﺧﺮ ﻭﻣﻦ ﻳـﺮﺩ ﺃﻥ ﻳﺄﺧـﺬ‬ ‫ﺛﻮﺑﻚ ﺃﻋﻄﻪ ﺃﻳﻀﹰﺎ ﺭﺩﺍﺀﻙ ﻭﺑﺎﺭﻛﻮﺍ ﻻﻋﻨﻴﻜﻢ ﻭﻃﺎﺭﺩﻳﻜﻢ ﻭﺍﺻﻨﻌﻮﺍ‬ ‫ﺍﳊﺴﻦ ﻣﻊ ﻣﻦ ﻳﺒﻐﻀﻜﻢ ﻭﺻﻠﻮﺍ ﻣﻦ ﺃﺟﻞ ﺍﻟﺬﻳﻦ ﻳﻄﺮﻭﺩﻧﻜﻢ ﻫـﺬﻩ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﻛﻠﻬﺎ ﻫﻲ ﻛﺎﻣﻠﺔ ﻭﻟﻴﺴﺖ ﻫﻲ ﻟﻜﻞ ﺃﺣﺪ ﻟﻜﻲ ﳛﻔﻈﻬﺎ ﺑﻞ‬ ‫ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ ﻭﻭﺻﻠﻮﺍ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻜﻤﺎﻝ ﻭﻷﺟـﻞ ﻫـﺬﺍ‬ ‫ﺃﻋﻄﻰ ﺳﻴﺪﻧﺎ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻠﺮﺳﻞ ﻭﻛﻞ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﲑ ﰲ ﺗﻠﻚ‬ ‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﻌﺎﻟﻴﺔ ﻳﻠﺰﻡ ﻭﻳﻠﻴﻖ ﺑﻪ ﺣﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺇﻥ ﻛﺎﻥ ﻳﻐﻔـﻞ‬ ‫ﻋﻦ ﺣﻔﻈﻬﺎ ﻓﺈﻧﻪ ﻻ ﻳﺆﻫﻞ ﻟﻨﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻭﻻ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻫﻲ ﺑﻌـﺪ‬ ‫ﺍﻟﻨﻘﺎﺀ‪.‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺃﻋﺮﻓﻚ ﺃﻳﻀﹰﺎ ﻫﺬﺍ ﻟﻜﻲ ﺗﻌﻠﻢ ﺑﺘﺤﻘﻴﻖ ﻣـﺎ ﻫـﻲ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﻟﺘﻌﺮﻑ ﻛﻴﻒ ﺗﺮﺗﻘﻲ ﺇﻟﻴﻬﺎ ﻓﺈﻥ ﻛﻨﺖ ﺗـﺸﺘﻬﻲ ﺍﻟﺘﺎﻭﺭﻳـﺎ‬ ‫ﻓﺘﺎﻭﺭﻳﺎ ﺍﻟﻄﺒﺎﺋﻊ ﺛﻼﺛﺔ‪ :‬ﺍﺛﻨﺘﺎﻥ ﳘﺎ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﻨﺎﻃﻘﺔ ﻭﻏـﲑ ﺍﻟﻨﺎﻃﻘـﺔ‬ ‫ﻭﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ ﻭﺍﳉﺴﺪﺍﻧﻴﻮﻥ ﻭﺃﺧﺮﻯ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺜـﺎﻟﻮﺙ ﺍﻟﻘـﺪﻭﺱ‪.‬‬ ‫ﻭﺑﻌﺪ ﻫﺬﻩ ﻫﻨﺎﻙ ﻃﻘﺲ ﺁﺧﺮ ﻟﻠﺘﺎﻭﺭﻳﺎ ﻓﺈﻥ ﻟﻜﻞ ﺷﻲﺀ ﻏﲑ ﻣـﺪﺭﻙ‬ ‫ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳﺎ ﻣﻌﻘﻮﻟﺔ‪ .‬ﺃﻋﲏ ‪‬ﺬﺍ ﻋﻦ ﺧﻠﻘﺔ ﺍﷲ ﻭﻋﻨﺎﻳﺘﻪ ﻭﺩﻳﻨﻮﻧﺘﻪ ﰲ‬ ‫ﺍﻟﻜﻞ ﻭﳍﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﺃﻣﺮﻧﺎ ﺃﻥ ﳓﻔﻈﻬﺎ ﻭﻟﻠﻌﻘﻞ ﻧﻔـﺴﻪ‬ ‫}‪{١٤٦‬‬

‫ﻧﺼﻮﺭ ﺗﺎﻭﺭﻳﺎ ﺫﺍﺗﻴﺔ ﻭﳉﻤﻴﻊ ﺍﻟﻜﻼﻡ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﻜﺘﺐ ﻫﺬﻩ ﺍﻟﱵ‬ ‫ﻟﻴﺴﺖ ﻫﻲ ﻭﺻﺎﻳﺎ ﺑﻞ ﺃﺳﺮﺍﺭ ﺑﻞ ﻭﻟﻸﺳﺮﺍﺭ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﲣﺪﻡ ﻋﻠﻰ‬ ‫ﻳﺪﻳﻨﺎ ﺃﻳﻀﹰﺎ ﺗﺎﻭﺭﻳﺎ ﺭﻭﺣﺎﻧﻴﺔ ﻣﻔﻬﻮﻣﺔ ﻭﲨﻴﻊ ﻣﺎ ﻻ ﺗﺪﺭﻛﻪ ﺍﳌﻌﺮﻓـﺔ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ ﺗﻘﺒﻞ ﻣﻨﺎ ﺑﺎﻹﳝﺎﻥ ﻭﳓﻦ ﻧﻘﺒﻞ ﺍﳌﻌﺮﻓﺔ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺘﺎﻭﺭﻳﺎ ﺗﻠـﻚ‬ ‫ﺍﻟﱵ ﲢﺼﻞ ﺑﻌﺪ ﻧﻘﺎﺀ ﺍﻟﻌﻘﻞ‪.‬‬ ‫ﺇﻥ ﺍﷲ ﻗﺪ ﻭﺿﻊ ﰲ ﺍﻟﺒﺪﺀ ﻓﻴﻨﺎ ﺍﻹﳝﺎﻥ ﻛﻮﺩﻳﻌﺔ ﻃﺒﻴﻌﻴﺔ ﺑﺎﻟﻌﺪﻝ‬ ‫ﻟﻜﻲ ﻧﻘﺒﻞ ‪‬ﺎ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺇﺩﺭﺍﻛﻬﺎ ﺑﺎﳌﻌﺮﻓﺔ ﻷﻥ ﻫﻨـﺎﻙ‬ ‫ﻋﻨﺪ ﺍﷲ ﺃﻣﻮﺭ ﻋﻈﻴﻤﺔ ﺗﻔﻮﻕ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﻟﻠﺤﻮﺍﺱ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﺃﻥ ﲢﺲ ‪‬ﺎ ﻭﻻ ﻟﻨﻄﻘﻴﺔ ﺍﻟﻌﻘﻞ ﺃﻥ ﺗﺪﺭﻛﻬﺎ ﻓﻠﻬﺬﺍ ﺃﻋﻄﺎﻧﺎ‬ ‫ﺍﷲ ﺍﻹﳝﺎﻥ ﻟﻜﻲ ﻧﻌﺮﻑ ﺑﻪ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻮﺟﻮﺩﺓ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺘﻮﻟﺪ‬ ‫ﻓﻴﻨﺎ ﺍﻟﺮﺟﺎﺀ ‪‬ﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﺍﻹﳝﺎﻥ ﻓﺒﺎﻹﳝﺎﻥ ﻧﻌﺘﺮﻑ ﺃﻥ ﺍﷲ ﻛﺎﺋﻦ‬ ‫ﻭﻫﻮ ﺳﻴﺪ ﻭﻫﻮ ﺧﺎﻟﻖ ﻭﻧﻌﺮﻑ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﳔﺎﻑ ﻣﻨﻪ ﻭﳓﻔﻆ‬ ‫ﻭﺻﺎﻳﺎﻩ ﻭﻛﻤﺜﻞ ﻣﻦ ﺳﻴﺪ ﳔﺎﻓﻪ ﻭﻧﺴﺄﻝ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺒﻐـﻀﻬﺎ‬ ‫ﻓﻨﺒﺘﻌﺪ ﻋﻨﻬﺎ ﺗﻠﻚ ﺍﻟﱵ ﺣﺬﺭﺕ ﻋﻨﻬﺎ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟـﱵ ﲢـﺖ‬ ‫ﺍﳋﻮﻑ ﻭﺧﺼﻮﺻﹰﺎ ﺑﻘﻮﻟﻪ ﻻ ﺗﻔﻌﻞ ﺑﻘﺮﻳﺒﻚ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺗﺒﻐـﻀﻪ‬ ‫ﻟﻨﻔﺴﻚ ﻷﻥ ﲨﻴﻊ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺸﺮﻳﺮﺓ ﳏﺪﻭﺩﺓ ‪‬ﺬﺍ‪ .‬ﻭﻗﻮﻟـﻪ ﻛﻤـﺎ‬ ‫ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻔﻌﻞ ﺍﻟﻨﺎﺱ ﺑﻜﻢ ﺍﻓﻌﻠﻮﺍ ﺃﻧﺘﻢ ‪‬ﻢ ﺃﻳﻀﹰﺎ ﻫﻜﺬﺍ‪ ،‬ﻭﲨﻴـﻊ‬ ‫ﺍﻟﱪ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﻟﺸﺮﻋﻲ ﳏﺼﻮﺭ ‪‬ﺬﺍ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻫـﺎﺗﲔ ﺍﻟﻮﺻـﻴﺘﲔ‬ ‫ﻳﻀﻄﺮﻧﺎ ﺇﱃ ﻋﻤﻠﻬﻤﺎ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﻷﻧﻪ ﺇﱃ ﺍﻵﻥ ﳓﻦ ﻗـﺎﺋﻤﲔ‬ ‫ﺑﺮﺗﺒﺔ ﺍﻟﻌﺒﻴﺪ ﻓﺎﻟﺬﻱ ﳛﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻫﻮ ﺍﻵﻥ ﻋﺒﺪ ﻭﳛﻔﻈﻬﺎ ﻣﻦ‬ ‫}‪{١٤٧‬‬

‫ﺍﳋﻮﻑ ﻭﺗﻘﺘﲏ ﺍﻟﻨﻔﺲ ﺻﺤﺔ ﻣﻦ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺗﻘﻮﻡ ﰲ ﳏﻠـﻬﺎ‬ ‫ﺍﻷﻭﻝ ﻭﻣﻦ ﻫﻨﺎﻙ ﺗﺮﻗﻰ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻭﻣﻦ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻳﺘﺤﺮﻙ ‪‬ﺎ‬ ‫ﺍﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ ﺍﻟﺬﻱ ﻣﻨﻪ ﻧﺮﺗﻔﻊ ﺇﱃ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻫـﻲ ﻣﻌﺮﻓـﺔ‬ ‫ﺭﻭﺣﺎﻧﻴﺔ ﻟﻜﻞ ﺷﻲﺀ ﻣﻨﻈﻮﺭ ﻭﻏﲑ ﻣﻨﻈﻮﺭ ﻣﻦ ﲨﻴـﻊ ﺍﻟﻜﺎﺋﻨـﺎﺕ‪.‬‬ ‫ﻓﻜﻴﻒ ﺗﻄﻠﺐ ﺃﻧﺖ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﺃﻧﺖ ﱂ ﺗﻜﻤﻞ ﺑﻌﺪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻫﻲ‬ ‫ﺃﺣﻂ ﻣﻨﻬﺎ ﻭﺗﻮﺻﻠﻚ ﺇﻟﻴﻬﺎ‪ .‬ﺑﻞ ﻭﻧﻈﻦ ﺃﻥ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﻫﻮ ﺑﻄﺎﻟﺔ ﻣﻦ‬ ‫ﻼ ﺍﻣﺾ ﻣﻌﻪ ﻣﻴﻠﲔ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ‪ .‬ﻷﻧﻚ ﻗﻠﺖ ﺇﻥ ﻭﺻﻴﺔ ﻣﻦ ﻳﺴﺨﺮﻙ ﻣﻴ ﹰ‬ ‫ﻗﺪ ﻗﻴﻠﺖ ﺣﺴﻨﹰﺎ ﻟﻜﻨﻬﺎ ﻻ ﺗﻮﺻﻞ ﺍﻟﻌﻘﻞ ﻟﺮﺗﺒﺔ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ‪ .‬ﻳﺎ ﻟﻴﺘﻚ‬ ‫ﻋﺮﻓﺖ ﻣﺎﺫﺍ ﻗﻠﺖ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺃﻭ ﻟﻌﻠﻚ ﲰﻌﺖ ﺻـﻮﺗﹰﺎ ﻳـﺪﻋﻮﻙ‬ ‫ﻓﻘﻂ‪ .‬ﺍﻋﻠﻢ ﺃﻧﻪ ﻭﺍﺟﺐ ﺟﺪﹰﺍ ﺃﻥ ﲢﻔﻆ ﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ ﺑﻞ ﻭﻳﻨﺒﻐـﻲ‬ ‫ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﻥ ﳛﻔﻈﻬﺎ‪ .‬ﻭﺃﻣﺎ ﻭﺿﻌﻚ ﻭﺻﻴﺔ ﺍﳌـﺴﻴﺢ ﺍﻟﻜﺎﻣﻠـﺔ‬ ‫ﻣﻌﻮﻗﺔ ﻋﻦ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻓﻬﺬﺍ ﻳﻘﻨﻌﻚ ﺃﻧﻚ ﻣﺎ ﻋﺮﻓﺖ ﺑﻌﺪ ﻣﺎ ﻫـﻲ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻗﻠﺖ ﻋﻨﻬﺎ ﺁﻧﻔﹰﺎ ﺃﻭ ﻣﻦ ﻳﻀﺮﺑﻚ ﻋﻠﻰ ﺧﺪﻙ ﻗﺪﻡ ﻟـﻪ‬ ‫ﺍﻵﺧﺮ ﻭﻣﺎ ﻳﺸﺒﻪ ﻫﺬﻩ ﺍﻟﱵ ﻣﻦ ﺑﻌﺪﻫﺎ ﻗﻮﻟﻪ ﻻ ‪‬ﺘﻤـﻮﺍ ﺑﺎﻟﻐـﺪ ﻭﻻ‬ ‫ﺗﻘﺘﻨﻮﺍ ﺛﻮﺑﲔ ﻭﺍﺟﺤﺪ ﺍﻟﻌﺎﱂ ﲨﻴﻌﻪ ﺑﻨﻔﺴﻚ ﻭﺍﲪﻞ ﺻﻠﻴﺒﻚ ﻭﺗﻌﺎﻝ‬ ‫ﺍﺗﺒﻌﲏ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﲨﻴﻌﻬﺎ ﻟﻴﺲ ﺣﻔﻈﻬﺎ ﻣﻦ ﺍﳋﻮﻑ ﺑـﻞ ﻣـﻦ‬ ‫ﺍﳊﺐ‪.‬‬ ‫@ @‬ ‫@ @‬ ‫}‪{١٤٨‬‬

‫‪åí†èÈÛa@¿@a@bíb•ë‬‬ ‫ﻛﻨﺖ ﻗﺪ ﻗﻠﺖ ﻟﻚ ﺃﻥ ﻫﻨﺎﻙ ﻭﺻﺎﻳﺎ ﲢﻔﻆ ﻣـﻦ ﺍﳋـﻮﻑ‬ ‫ﻭﻫﻨﺎﻙ ﻭﺻﺎﻳﺎ ﲢﻔﻆ ﻣﻦ ﺍﳊﺐ ﻭﺑﺎﺧﺘﺼﺎﺭ ﻧﻘﻮﻝ ﺃﻥ ﻛﻞ ﻭﺻﺎﻳﺎ‬ ‫ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﲢﻔﻆ ﺑﺎﳋﻮﻑ ﻭﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ ﺍﻟﱵ ﻟﻠﻌﻬﺪ ﺍﳉﺪﻳﺪ‬ ‫ﲢﻔﻆ ﺑﺎﳊﺐ ﻛﻤﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺇﻥ ﺣﻔﻈﺖ ﻭﺻﺎﻳﺎ ﺃﰊ ﻭﺃﻧﺎ ﺛﺎﺑﺖ ﰲ‬ ‫ﳏﺒﺘﻪ ﻭﻣﻌﺮﻭﻑ ﺃﻥ ﺍﻻﺑﻦ ﻻ ﳛﻔﻆ ﻭﺻﺎﻳﺎ ﺃﺑﻴﻪ ﻣﻦ ﺍﳋﻮﻑ ﺑﻞ ﻣﻦ‬ ‫ﺍﳊﺐ‪ .‬ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﳓﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﳓﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻣﻦ ﺍﳊﺐ ﺑﺄﻥ ﻗﺎﻝ‬ ‫ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻧﲏ ﺍﺣﻔﻈﻮﺍ ﻭﺻﺎﻳﺎﻱ ﻭﺃﻧﺎ ﺃﻃﻠﺐ ﻣﻦ ﺃﰊ ﻣﻌﺰﻳﹰﺎ ﺁﺧﺮ‬ ‫ﻳﺮﺳﻠﻪ ﻟﻜﻢ‪ .‬ﺃﻭﺿﺢ ﻋﻦ ﳎﻲﺀ ﺍﻟﺒﺎﺭﺍﻗﻠﻴﻂ ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳـﺔ ﲨﻴـﻊ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺗﻘﺒﻞ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺑﻘﺒﻮﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺃﻭﻋـﺪ‬ ‫ﺃﻥ ﺍﻵﺏ ﻳﺮﺳﻞ ﳍﻢ ﺍﻟﺒﺎﺭﺍﻗﻠﻴﻂ ﻋﻨﺪﻣﺎ ﳛﻔﻈﻮﻥ ﻭﺻﺎﻳﺎﻩ‪ .‬ﻓﻬﻞ ﺭﺃﻳﺖ‬ ‫ﺃﻧﻪ ﻫﻜﺬﺍ ﻣﻦ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻳﺄﰐ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﻟﻴﺲ ﺣﺴﺐ‬ ‫ﻣﺎ ﻇﻨﺖ ﺣﻜﻤﺘﻚ ﺃﻥ ﻋﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻣﻌﻮﻕ ﺍﻟﺘﺎﻭﺭﻳﺎ‪ .‬ﺍﺣﻔﻆ ﺍﻵﻥ‬ ‫ﻭﺻﺎﻳﺎ ﺍﳉﺪﻳﺪﺓ ﻷﻧﻚ ﲢﺐ‪ .‬ﻭﺫﻟﻚ ﺇﻥ ﺃﺣﺴﺴﺖ ﺑﻨﻔﺴﻚ ﺃﻧﻚ ﻗﺪ‬ ‫ﺑﻠﻐﺖ ﻟﻌﻈﻢ ﺍﳊﺐ ﻭﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﺍﳋﻮﻑ ﻭﺃﺫﻛﺮ ﺑﻮﻟﺲ ﺍﻟـﺬﻱ‬ ‫ﻛﺎﻥ ﻣﻦ ﺛﻘﺘﻪ ﺑﺎﳊﺐ ﻛﺎﻥ ﳛﺘﻘﺮ ﻛﻞ ﺷﻲﺀ ﻣﺎ ﻳﺮﻯ ﻭﻣﺎ ﻻ ﻳـﺮﻯ‬ ‫ﻷﻧﻪ ﻛﺎﻥ ﳚﺎﻫﺪ ﺑﻘﻮﺓ ﺍﳊﺐ ﻓﻮﺿﻊ ﺃﺳﺎﺱ ‪‬ﺪﻳﺪﻩ ﻗﺒﺎﻟﺔ ﻛﻞ ﺷﻲﺀ‬ ‫ﺑﺜﻘﺔ ﻋﻈﻢ ﻣﻮﻫﺒﺔ ﺍﷲ ﻷﺟﻠﻬﺎ ﻷﻧﻪ ﻗﺎﻝ ﺇﻥ ﻛﺎﻥ ﺍﷲ ﻣﻌﻨﺎ ﻓﻤﻦ ﻋﻠﻴﻨﺎ‬ ‫ﻭﺇﻥ ﱂ ﻳﺸﻔﻖ ﻋﻠﻰ ﺍﺑﻨﻪ ﺑﻞ ﺃﺳﻠﻤﻪ ﻣﻦ ﺃﺟﻠﻨﺎ ﻛﻠﻨﺎ ﻛﻴﻒ ﻻ ﻳﻌﻄﻴﻨﺎ‬ ‫ﻣﻌﻪ ﻛﻞ ﺷﻲﺀ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﺃﻇﻬﺮ ﺣﺐ ﺍﻵﺏ ﲟﻮﻫﺒﺔ ﺍﺑﻨﻪ ﺃﻇﻬﺮ ﺃﻳﻀﹰﺎ‬ ‫}‪{١٤٩‬‬

‫ﺣﺒﻪ ﻫﻮ ﺃﻧﻪ ﺃﻭﰱ ﻋﻮﺽ ﻫﺬﻩ ﺍﻟﻌﻄﻴﺔ ﺍﻟﱵ ﻫﻲ ﺃﻥ ﻭﺣﻴﺪ ﺍﷲ ﺃﺳﻠﻢ‬ ‫ﻟﻠﻤﻮﺕ ﺃﻡ ﻃﺮﺩ ﺃﻡ ﺟﻮﻉ‪ ...‬ﺇﱁ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗـﺎﻝ ﳓـﻦ‬ ‫ﻏﺎﻟﺒﻮﻥ ﺑﺴﺒﺐ ﺍﻟﺬﻱ ﺃﺣﺒﻨﺎ ﻛﻤﺜﻞ ﻣﻦ ﻳﻘﻮﻝ ﺃﻧﻪ ﻳﺄﺧﺬ ﻣﻦ ﺣﺒﻪ ﶈﺔ‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻳﺘﺸﺠﻊ ﻋﻠﻰ ﺍﻵﻻﻡ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﻣﺎ ﻛﻔﺎﻩ ﺃﻧﻪ ﻳﻘﻴﻢ‬ ‫ﺍﳊﺮﺏ ﻗﺒﺎﻟﺔ ﺗﻠﻚ ﺍﻟﻀﻴﻘﺎﺕ ﺍﻟﱵ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺑﻞ ﺯﺍﺩ ﻣﺎ‬ ‫ﻫﻮ ﺃﻗﻮﻯ ﻣﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺇﱐ ﺃﻋﻠﻢ ﺃﻧﻪ ﻻ ﻣﻮﺕ ﻭﻻ ﺣﻴﺎﺓ ﻭﻻ ﻋﻠﻮ‬ ‫ﻭﻻ ﻋﻤﻖ ﻭﻻ ﻣﺎ ﺑﻘﻰ ﳑﺎ ﺫﻛﺮ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺒﻌﺪﱐ ﻋﻦ ﳏﺒﺔ ﺍﷲ ﺍﻟﱵ‬ ‫ﰲ ﺍﳌﺴﻴﺢ ﻳﺴﻮﻉ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻟﺌﻼ ﻳﻈﻦ ﺃﻧﻪ ﳚﺎﻫﺪ ﻣﻦ ﺃﺟﻞ ﺍﻧﺘﻈـﺎﺭﻩ‬ ‫ﺍﻷﺟﺮ ﻛﺮﺍﻣﺔ ﻣﺮﺗﻔﻌﺔ ﻋﻠﻰ ﲨﻴﻊ ﻃﻘﻮﺱ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻗﺎﻝ ﺃﺻﻠﻲ ﺃﻥ‬ ‫ﺃﻛﻮﻥ ﺃﻧﺎ ﺫﺍﰐ ﳏﺮﻭﻣﹰﺎ ﻣﻦ ﺍﳌﺴﻴﺢ ﻣﻦ ﺃﺟﻞ ﺁﺧﺮﻳﻦ ﻟﻜـﻲ ﳛﺒـﻮﺍ‬ ‫ﺍﳌﺴﻴﺢ‪ .‬ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻘﻮﻱ ﻭﺍﻟﺘﻬﺪﻳﺪ ﺍﻟﺬﻱ ﻫﻮ ﻓﺎﺋﻖ ﺍﳌﻘﺪﺍﺭ ﻗﺒﺎﻟﺔ‬ ‫ﻛﻞ ﻣﺎ ﻳﺮﻯ ﱂ ﻳﻜﻦ ﻳﺘﺤﺮﻙ ﰲ ﺑﻮﻟﺲ ﻣﻦ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﺑﻞ ﻣﻦ‬ ‫ﺍﳊﺐ ﻟﻪ‪ .‬ﻭﻟﺘﻌﺮﻑ ﲤﺎﻣﹰﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﻄﻠﺐ ﺗﺎﻭﺭﻳﺎ ﺣـﺴﺐ ﻣـﺎ‬ ‫ﺍﺷﺘﻬﺖ ﺃﺑﻮﺗﻚ ﻫﺬﻩ ﺍﻟﱵ ﻛﻢ ﻣﻦ ﻭﻗﺖ ﹸﺃ ‪‬ﻫﻞ ﳍـﺎ ﺃﻧـﺎﺱ ﻏـﲑ‬ ‫ﻣﺴﺘﺤﻘﲔ ﻭﺫﻟﻚ ﻣﻦ ﺍﻟﻨﻌﻤﺔ‪.‬‬ ‫‪Þì†Ûa@òiaìi@ìç@k§a‬‬ ‫ﺍﲰﻊ ﺃﻳﻀﹰﺎ ﻣﺎﺫﺍ ﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺇﻥ ﻛﻨﺖ ﺃﺗﻜﻠﻢ ﲜﻤﻴـﻊ‬ ‫ﻟﻐﺔ ﺍﻟﻨﺎﺱ ﻭﺍﳌﻼﺋﻜﺔ ﻭﻟﻴﺴﺖ ﱄ ﳏﺒﺔ ﻓﻘﺪ ﺻﺮﺕ ﻛﻨﺤﺎﺱ ﻳﻄﻦ ﺃﻭ‬ ‫ﺻﻨﺞ ﻳﺮﻥ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﱄ ﻧﺒﻮﺓ ﻭﺃﻋﺮﻑ ﲨﻴﻊ ﺍﻷﺳـﺮﺍﺭ ﻭﻛـﻞ‬ ‫}‪{١٥٠‬‬

‫ﺍﳌﻌﺮﻓﺔ ﻳﻌﲏ ﺃﺳﺮﺍﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﻛﻞ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﱄ ﺍﻹﳝﺎﻥ ﺣﱴ ﺃﻧﻘﻞ ﺍﳉﺒﺎﻝ ﻭﻟﻴﺴﺖ ﱄ ﳏﺒﺔ ﻓﻠﺴﺖ ﺷﻴﺌﹰﺎ‪ .‬ﻭﺍﻟﻌﻘﻞ‬ ‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻫﺬﻩ ﻛﻠﻬﺎ ﻓﺒﻄﻘﺲ ﻣﺮﺗﺐ ﻭﻣﻨﻬﺞ ﺷـﺮﻋﻲ‪،‬‬ ‫ﻓﺈﻧﻪ ﻳﺒﻠﻎ ﻟﻠﺤﺐ ﺃﻭ ﹰﻻ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺴﺘﺤﻘﻬﺎ‪ .‬ﻷﻥ ﺍﳊﺐ ﻫﻮ ﺍﻟﺒﺎﺏ‬ ‫ﺍﻟﺸﺮﻋﻲ ﺇﱃ ﻫﺬﻩ ﻛﻠﻬﺎ ﺣﺴﺐ ﻗﻮﻝ ﺳﻴﺪﻧﺎ ﺃﻧﺎ ﻫﻮ ﺍﻟﺒﺎﺏ ﺇﻥ ﺩﺧﻞ‬ ‫ﰊ ﺃﺣﺪ ﻓﺈﻧﻪ ﳛﻴﺎ ﻳﺪﺧﻞ ﻭﳜﺮﺝ ﻭﳚﺪ ﻣﺮﻋﻰ ﺃﻋﲏ ﺃﻧﻪ ﻳﺴﲑ ﻣﺜـﻞ‬ ‫ﺣﺮ ﳉﻤﻴﻊ ﺍﳌﺼﺎﻋﺪ ﻭﺍﳌﻨﺤﺪﺭﺍﺕ ﻓﻴﺪﺧﻞ ﻭﳜﺮﺝ ﺑﺴﻠﻄﺔ ﻭﻻ ﻳﻌﻮﻗﻪ‬ ‫ﺷﺮ ﺃﻭ ﺿﻼﻟﺔ‪ .‬ﻷﻥ ﺣﻴﺎﺓ ﺍﻟﻌﻘﻞ ﻫﻲ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺡ ﻭﻗﺪ ﻗﺎﻝ ﺑﻮﻟﺲ‬ ‫ﺃﻧﻪ ﻻ ﻳﺮﻳﺪ ﻫﺬﻩ ﻣﻦ ﺩﻭﻥ ﺍﳊﺐ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﺇﱐ ﻻ ﺃﺷﺘﻬﻴﻬﺎ ﺇﻥ ﱂ‬ ‫ﺃﺩﺧﻞ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺸﺮﻋﻲ ﺇﳍﻴﺎ ﻭﺇﻥ ﺃﻋﻄﺖ ﱄ ﺇﻧﻌـﺎﻡ ﺍﻟﺘﺎﻭﺭﻳـﺎ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﻠﺴﺖ ﺃﺭﻳﺪﻫﺎ ﻷﱐ ﱂ ﺃﺩﺧﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﳍﺎ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﺐ ﺑﻞ ﺇﱐ ﺃﺭﻳﺪ ﺃﻭ ﹰﻻ ﺃﻥ ﺃﻗﺘﲏ ﺍﳊﺐ ﺍﻟﺬﻱ ﻫﻮ ﺗﺼﻮﺭ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻷﻭﱃ ﺍﻟﱵ ﻟﻠﺜﺎﻟﻮﺙ ﻭﻋﻨﺪ ﺫﻟﻚ ﺃﻛـﻮﻥ ﻧـﺎﻇﺮﹰﺍ ﲨﻴـﻊ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺑﺎﻟﻄﺒﻊ ﻣﻦ ﻏﲑ ﺇﻧﻌﺎﻡ‪ .‬ﻓﻠﻨﻔﻬﻢ ﻫﻨﺎ ﺣﻜﻤـﺔ ﺑـﻮﻟﺲ‬ ‫ﺍﻹﳍﻴﺔ ﺃﻧﻪ ﺗﺮﻙ ﲨﻴﻊ ﺍﳌﻮﺍﻫﺐ ﺍﻟﱵ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﻃﻠﺐ ﻃﺒﻴﻌﺔ ﺍﻷﻣﻮﺭ‬ ‫ﻣﺜﻞ ﻣﻦ ﻳﻘﻮﻝ ﺃﻥ ﻣﻮﻫﺒﺔ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻗﺪ ﺃﻋﻄﻴﺖ ﳌﻮﺳﻰ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻗـﺪ‬ ‫ﺃﻫﻞ ﳍﺎ ﺍﻟﺒﻄﺎﺭﻛﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻭﻧﺎﳍﺎ ﺇﻳﻠﻴﺎ ﻭﺃﺧﻨﻮﺥ‬ ‫ﻭﻟﻜﻦ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺑﻞ ﺑﻠﻤﺢ ﺻﻐﲑ ﺃﻭ ﺑﺎﺳﺘﻌﻼﻥ ﺭﻭﺣﻲ‪ .‬ﻓﺄﻧﺎ‬ ‫ﻟﺴﺖ ﺃﺭﻳﺪ ﺃﻥ ﺃﻧﺎﻝ ﺇﻧﻌﺎﻣﹰﺎ ﺑﺎﳌﻮﻫﺒﺔ ﺍﻟﱵ ﻣﺼﲑﻫﺎ ﺗﺆﺧﺬ ﻣﲏ ﺑـﻞ‬ ‫ﺃﺭﻳﺪ ﺃﻥ ﺃﻛﻮﻥ ﻃﺒﻴﻌﻴﹰﺎ ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﺃﻋﺮﻑ ﺣﻘﻴﻘﺔ ﺍﻷﺷﻴﺎﺀ ﻛﻤﺜﻞ‬ ‫}‪{١٥١‬‬

‫ﻣﻦ ﻳﻘﻮﻝ ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﳍﺎ ﻣﻨﺎﺳﺒﺔ ﻣﻌﻲ ﻭﺃﻥ ﻣﺘﺠﻨﺲ ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺎﺕ‪.‬‬ ‫ﻫﻜﺬﺍ ﺃﺭﻳﺪ ﺃﻥ ﺃﻛﻮﻥ ﻫﻬﻨﺎ ﻭﻟﻴﺲ ﺑﻘﺒﻮﻝ ﺣﻮﺍﺳﻨﺎ ﺍﳊﺲ ﺍﻟﺬﻱ ﰲ‬ ‫ﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﺘﺠﺴﻤﺔ ﺟﺪﻳﺪﹰﺍ ﺑﺎﳌﻮﻫﺒﺔ ﺑﻞ ﺛﺎﺑﺘﺔ ﺍﳊﺲ ‪‬ﺎ ﺑﻄﺒﻌﻬﺎ ﻫـﺬﺍ‬ ‫ﺃﻳﻀﹰﺎ ﻫﻨﺎﻙ ﺃﺭﻳﺪ ﺃﻥ ﲢﺲ ﺣﻮﺍﺱ ﻋﻘﻠﻲ ﺑﻜﻞ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻃﺒﻴﻌﻴﹰﺎ‬ ‫ﻷﻧﻪ ﻟﻴﺲ ﻏﺮﺽ ﳎﺊ ﺍﷲ ﻟﻠﻌﺎﱂ ﺃﻥ ﻳﻌﻄﻴﻨﺎ ﺍﺳـﺘﻌﻼﻥ ﺍﻟﻐﻴـﺎﺭﺍﺕ‬ ‫ﺟﺰﺋﻴﹰﺎ ﻓﻴﻌﻄﻲ ﰲ ﻭﻗﺖ ﻭﻳﺄﺧﺬ ﰲ ﻭﻗﺖ ﺁﺧﺮ ﻷﻥ ﺍﳌﻮﻫﺒﺔ ﻣﻮﺿﻮﻋﺔ‬ ‫ﲢﺖ ﺍﻟﻐﻴﺎﺭﺍﺕ ﻷﻥ ﻗﺎﺑﻠﻴﻬﺎ ﺃﻳﻀﹰﺎ ﻣﻌﺮﺿﻮﻥ ﻟﻠﺘﻐﻴﲑ ﺑﻞ ﺇﱐ ﺃﺭﻳـﺪ‬ ‫ﻛﺒﻮﻟﺲ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻘﻠﻪ ﺗﺎﻭﺭﻳﺎ ﺍﻟـﺮﻭﺡ ﻓﺎﺷـﺘﻬﻰ ﺃﻥ‬ ‫ﻳﻨﻐﺮﺱ ﺑﻮﺟﻪ ﳎﺪ ﺍﷲ ﻣﻦ ﺍﻟﺮﺏ ﺍﻟﺮﻭﺡ ﻭﺟﻬﹰﺎ ﻟﻮﺟﻪ ﺩﺍﺋﻤﹰﺎ ﺑﺜﺒـﺎﺕ‬ ‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺇﻥ ﻛﺎﻥ ﱄ ﻫﺬﻩ ﻭﻟﻴﺲ ﺣﺐ ﻓﻠﺴﺖ ﺷﻴﺌﹰﺎ‪ .‬ﻛﻤﺜﻞ ﻣـﻦ‬ ‫ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﲟﻮﻫﺒﺔ ﻣﺼﲑﻩ ﻳﺆﺧﺬ‪.‬‬ ‫ﺍﳌﺴﻴﺢ ﺻﻨﻊ ﲡﺪﻳﺪﹰﺍ ﻟﻄﺒﻴﻌﺘﻨﺎ ﺑﺈﻗﻨﻮﻣﻪ ﻭﺑﺴﺮ ﻻ ﻳﻨﻄﻖ ﺑﻪ ﺟﻌﻠﻨﺎ‬ ‫ﺃﻋﻀﺎﺀ ﲜﺴﺪﻩ ﻓﺈﻧﻪ ﱂ ﻳﺮﺩ ﺃﻥ ﻳﻌﻄﻲ ﺍﳊﻴﺎﺓ ﻷﻋﻀﺎﺋﻪ ﺑﺎﳌﻮﻫﺒﺔ ﻓﻘﻂ‬ ‫ﺑﻞ ﺃﺭﺍﺩ ﺃﻥ ﻳﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﳊﻴﺎﺓ ﻃﺒﻴﻌﻴﹰﺎ ﻛﺎﻟﺮﺃﺱ ﺍﳉـﺴﺪﺍﱐ ﻟﺒﻘﻴـﺔ‬ ‫ﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﺇﻥ ﻫﺬﺍ ﻟﻌﺠﻴﺐ ﺃﻥ ﻳﻘﻮﻝ ﺇﻥ ﻛﻨﺖ ﺃﻃﻌﻢ ﻛﻞ ﺷـﻲﺀ‬ ‫ﰲ ﺣـﺐ ﻓﻠـﺴﺖ‬ ‫ﻟﻠﻤﺴﺎﻛﲔ ﻭﺃﺳﻠﻢ ﺟﺴﺪﻱ ﻟﻠﺤﺮﻳﻖ ﻭﱂ ﻳﻜﻦ ﹼ‬ ‫ﺷﻴﺌﹰﺎ‪ .‬ﻷﱐ ﺇﳕﺎ ﺃﺻﻨﻊ ﻫﺬﻩ ﻣﻦ ﳐﺎﻓﺔ ﺍﷲ ﻷﻥ ﳐﺎﻓﺔ ﺳﻴﺪﻱ ﷲ ﺇﳕـﺎ‬ ‫ﺗﻘﻮﻳﲏ ﻛﻲ ﺃﻋﻄﻲ ﺟﺴﺪﻱ ﻟﻠﺤﺮﻳﻖ ﻷﺟﻠﻪ ﻭﺇﺫﺍ ﱂ ﺃﺻـﻨﻊ ﻫـﺬﺍ‬ ‫ﺑﺎﳊﺐ ﻓﻠﻴﺴﺖ ﻫﻲ ﳏﺴﻮﺑﺔ ﻋﻨﺪﻱ ﻷ‪‬ﺎ ﻋﻤﻠﺖ ﺑﺎﳋﻮﻑ ﻭﻫـﻲ‬ ‫ﻛﺎﻧﺖ ﻷﺟﻞ ﺍﻷﺟﺮﺓ‪.‬‬ ‫}‪{١٥٢‬‬

‫‪Òì¨aë@k§a@´i‬‬ ‫ﳚﺴﺮ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺣﺮﻳﻖ ﺟﺴﺪﻩ ﻋﻨﺪﻣﺎ ﻳﻘﺮﺏ ﺇﱃ ﺍﻷﺷـﻴﺎﺀ‬ ‫ﺍﻟﻮﻗﺘﻴﺔ ﻷﻧﻪ ﻳﺘﺄﻣﻞ ﻋﺬﺍﺏ ﺍﳉﺤﻴﻢ ﺍﳌﺰﻣﻊ ﻭﺣﻴﻨﻤﺎ ﻳﻘـﺎﺭﻥ ﺍﳌـﻮﺕ‬ ‫ﺑﺎﳌﻮﺕ ﳜﺘﺎﺭ ﺍﳉﺰﺋﻲ ﻷﺟﻞ ﺧﻮﻓﻪ ﻣﻦ ﺫﻟﻚ ﺍﻷﺑﺪﻱ ﻭﻳﻔﺮﻕ ﺃﻳﻀﹰﺎ‬ ‫ﻣﻘﺘﻨﻴﺎﺗﻪ ﺍﻟﻘﻠﻴﻠﺔ ﻟﻠﻤﺤﺘﺎﺟﲔ ﻛﻲ ﻳﺄﺧﺬ ﻋﻮﺿﻬﺎ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜـﺜﲑﺓ‬ ‫ﺍﻟﻌﻈﻴﻤﺔ ﺃﻣﺎ ﺑﻮﻟﺲ ﻓﻘﺎﻝ ﺇﻥ ﻋﻤﻠﺖ ﻫﺬﻩ ﻛﻠﻬﺎ ﲟﺨﺎﻓﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺃﻭ‬ ‫ﻣﻦ ﺃﺟﻞ ﻣﻮﻫﺒﺔ ﺍﻷﺟﺮﺓ ﻭﻟﻴﺲ ﻣﻦ ﺍﳊﺐ ﻛﻤﺎ ﺃﺣﺒﻨﺎ ﻫﻮ ﻓﻠﻴﺲ ﻫﺬﺍ‬ ‫ﳏﺴﻮﺏ ﻋﻨﺪﻱ ﺷﻴﺌﹰﺎ‪ .‬ﻓﺎﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﻛـﺎﻥ ﻳﺮﻳـﺪ ﺃﻥ ﻳﺘـﺸﺒﻪ‬ ‫ﺑﺎﳌﺴﻴﺢ ﰲ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﻛﻤﺎ ﺃﻧﻪ ﺃﻳﻀﹰﺎ ﺃﻋﲏ ﺍﳌﺴﻴﺢ ﱂ ﻳﻀﻊ ﻧﻔﺴﻪ‬ ‫ﻟﻠﻤﻮﺕ ﻭﱂ ﻳﺼﱪ ﻋﻠﻰ ﻋﺎﺭ ﺍﻟﺼﻠﻴﺐ ﻣﻦ ﺃﺟﻞ ﻏﻨﻤﻪ ﻣﻦ ﳐﺎﻓﺔ ﺃﺑﻴﻪ‬ ‫ﻭﻟﻜﻦ ﻣﻦ ﺃﺟﻞ ﺣﺒﻪ ﻷﺑﻴﻪ‪ .‬ﻫﻜﺬﺍ ﺃﻧﺎ ﺃﻳﻀﹰﺎ ﻣﺜﻠﻪ ﺃﺭﻳﺪ ﺃﻥ ﺃﻋﻤـﻞ‬ ‫ﻛﻞ ﺷﻲﺀ ﺑﺎﳊﺐ ﻭﻟﻴﺲ ﺑﺎﳋﻮﻑ‪ .‬ﻓﺎﳊﺐ ﻫﻮ ﺩﻟﻴﻞ ﺍﻓﺘﻘـﺎﺩ ﺍﷲ‬ ‫ﻟﻠﻌﺎﱂ ﻭﺍﳋﻮﻑ ﻫﻮ ﺩﻟﻴﻞ ﺧﺪﻣﺘﻨﺎ ﷲ‪ .‬ﻓﻠﻬﺬﺍ ﺇﺫﺍ ﻣﺎ ﺗﺄﻣﻠﻨﺎ ﺑﺘﺮﺗﻴﺐ‬ ‫ﺃﺻﻮﻝ ﺍﻷﻣﻮﺭ ﳒﺪ ﺃﻥ ﺍﳋﻮﻑ ﻳﻠﻴﻖ ﺑﻨﺎ ﻭﻫﻮ ﻣﻦ ﻋﻨﺪﻧﺎ ﻭﺍﳊﺐ ﷲ‬ ‫ﻭﺑﻪ ﻳﺘﺤﺮﻙ‪ .‬ﻭﺇﻥ ﺳﺎﻍ ﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻘﻮﻝ ﻣﻦ ﻫﻮ ﺍﷲ ﻓﻠﻴﻌﻠﻢ ﺃﻥ‬ ‫ﺍﷲ ﻫﻮ ﺣﺐ ﻣﺜﻠﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻟﻪ ﺇﻥ ﺍﷲ ﳏﺒﺔ ﻭﻛﻞ ﻣﻦ ﳛﺐ ﻣﻮﻟﻮﺩ‬ ‫ﻣﻨﻪ‪ .‬ﺃﻓﻬﻤﺖ ﺃﻧﻪ ﺇﻥ ﱂ ﻳﻘﻢ ﺍﻹﻧﺴﺎﻥ ﻣﱰﻟﺔ ﺍﳊﺐ ﻛﻘﻮﻝ ﺍﻟﺮﺳـﻮﻝ‬ ‫ﻳﻮﺣﻨﺎ ﻓﺈﻧﻪ ﻻ ﳛﺲ ﺑﻮﻻﺩﺗﻪ ﺍﻟﱵ ﻣﻦ ﺍﷲ‪ .‬ﻓﻠﻤﺎﺫﺍ ﺗﻄﻠـﺐ ﺃﻧـﺖ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻫﻲ ﻓﻮﻕ ﻣﻦ ﺍﳊﺐ ﻭﺗﺸﺘﻬﻲ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﺭﺟﹰﺎ ﻣﻨﻬﺎ‬ ‫ﻣﻦ ﺍﳊﺐ‪ ،‬ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻛﺎﻥ ﻳﺮﺫﳍﺎ ﺑﻮﻟﺲ ﺇﻥ ﻛﺎﻧـﺖ ﺑـﻼ‬ ‫}‪{١٥٣‬‬

‫ﺣﺐ ﻓﺈﻧﻚ ﺗﻘﻮﻝ ﺇﻥ ﻋﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻳﻌﻴﻘﲏ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺄﰐ‬ ‫ﺑﻚ ﺇﱃ ﺍﳊﺐ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺘﺎﻭﺭﻳـﺎ ﻭﺍﺧﺘـﺮﺕ ﺃﻥ‬ ‫ﺗﻨﻈﺮﻫﺎ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﻈﺮ ﻓﻴﻪ ﻓﻨﺤﻦ ﻻ ﻧـﺴﺘﻄﻴﻊ‬ ‫ﺃﻥ ﻧﻨﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺃﻳﻬﺎ ﺍﻷﺏ ﺑﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻧﻔﺴﻬﺎ ﻫﻲ ﺍﻟﱵ ﺗﻈﻬﺮ ﻟﻨـﺎ‬ ‫ﺫﺍ‪‬ﺎ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻨﻔﺲ ﺗﻘﺒﻞ ﻧﻈﺮ ﺍﳌﻌﺮﻓﺔ ﻭﺇﺣﺴﺎﺳﺎﺕ ﺍﻷﻣﻮﺭ ﺍﻟﱵ‬ ‫ﰲ ﺍﻟﻌﺎﱂ ﺑﺘﺮﺑﻴﺔ ﺍﻟﻘﺎﻣﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﲟﻘﺪﺍﺭ ﺗﺪﺭﻳﺞ ﻭﺻﻌﻮﺩ ﰲ ﻣﻨـﺎﺯﻝ‬ ‫ﺍﻟﻘﺎﻣﺔ ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﰲ ﻧﻈﺮ ﻭﺣﺲ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﻳﻘﺒﻠـﻬﺎ‬ ‫ﲟﻘﺪﺍﺭ ﺿﻤﲑﻩ ﺑﺎﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ ﻭﺳﲑ ﻗﺎﻣﺘﻪ ﻓﻴﻪ‪ .‬ﻭﻫﻜـﺬﺍ ﻏﻴـﺎﺭ‬ ‫ﻣﻌﺮﻓﺔ ﻣﺼﺎﻋﺪ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ‪ .‬ﻭﻛﻤﺜﻠﻬﺎ ﺃﻧﻪ ﰲ ﻗﺎﻣﺔ ﺍﳉﺴﺪ ﻻ ﻳﻘـﺪﺭ‬ ‫ﺍﻟﺼﱯ ﺍﻟﺬﻱ ﻫﻮ ﺍﺑﻦ ﺳﺒﻊ ﺳﻨﲔ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﻇﺮﹰﺍ ﻣﻌﺮﻓﺔ ﺍﺑﻦ ﺛﻼﺛﲔ‬ ‫ﻼ ﻳـﺰﺩﺍﺩﺍ‬ ‫ﻼ ﻗﻠﻴ ﹰ‬ ‫ﺳﻨﺔ ﺃﻭ ﺍﺑﻦ ﲬﺴﲔ ﺑﻞ ﺣﺴﺐ ﻧﺸﺄﺗﻪ ﺑﺎﻟﻘﺎﻣﺔ ﻗﻠﻴ ﹰ‬ ‫ﻣﻌﺮﻓﺔ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻌﺮﺽ ﻟﻠﻌﻘﻞ ﺃﻧﻪ ﻛﻠﻤﺎ ﻳﻨﺸﺄ ﺑﺎﳊﺐ ﻭﻳﺒﻠﻎ ﺇﱃ ﺑﻠﺪ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻳﻨﻈﺮﻫﺎ ﰲ ﺑﻠﺪﻫﺎ ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻐﺼﺒﻬﺎ ﺃﻥ ﺗﻨﺤﺪﺭ ﺇﻟﻴﻪ‬ ‫ﻓﺈ‪‬ﺎ ﻻ ﺗﺮﺿﻰ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺸﺨﺺ ﻓﻴﻬﺎ ﰲ ﻏﲑ ﻭﻗﺘـﻬﺎ ﻓـﺈﻥ‬ ‫ﻧﻈﺮﺗﻪ ﺗﺒﻬﺮ ﻭﺗﻈﻬﺮ ﻟﻪ ﺧﻴﺎﻻﺕ ﻋﻮﺽ ﺍﻷﻣﻮﺭ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻣﺎ ﺗﻌﻠﻢ ﺃﻥ‬ ‫ﺍﻟﻌﲔ ﺍﳌﻤﺘﻠﺌﺔ ﺑﺎﻟﺮﻣﺲ ﻭﺍﻟﱵ ﻧﻈﺮ‪‬ﺎ ﻣﻐﺒﺸﺔ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻟﺮﻃﻮﺑـﺔ ﻻ‬ ‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺘﻔﺮﺱ ﰲ ﻧﻘﺎﺀ ﺍﻟﻨﻮﺭ ﻭﺇﻥ ﺃﻏﻀﺒﻨﺎﻫﺎ ﺃﻥ ﺗﻨﻈﺮ ﻭﱂ ﺗﺒﻠﻎ‬ ‫ﺑﻌﺪ ﻟﻠﺼﺤﺔ ﻓﺈ‪‬ﺎ ‪‬ﺗﺆﺫﻯ ﺃﻛﺜﺮ ﻭﺗﻈﻬﺮ ﳍﺎ ﺧﻴﺎﻻﺕ ﻓﻘﻂ ﻭﻟﻴـﺴﺖ‬ ‫ﻃﺒﻴﻌﺔ ﺣﻘﻴﻘﻴﺔ ﺍﻷﻣﻮﺭ‪ .‬ﻓﻀﻊ ﻫﺬﻩ ﻛﻠﻬﺎ ﰲ ﻋﻘﻠﻚ ﺃﻳﻬﺎ ﺍﳊﻜﻴﻢ ﻭﻻ‬ ‫ﺗﻄﻠﺐ ﺍﻟﺘﺎﻭﺭﻳﺎ ﰲ ﻏﲑ ﻭﻗﺘﻬﺎ ﻭﺇﻥ ﻛﻨﺖ ﺗﻈﻦ ﺃﻧﻚ ﺗﻨﻈﺮﻫـﺎ ﺍﻵﻥ‬

‫ﻓﺎﻋﻠﻢ ﺃﻧﻚ ﺗﻨﻈﺮ ﻓﻨﻄﺴﺔ ﻭﻟﻴﺲ ﺗﺎﻭﺭﻳﺎ ﻷﻥ ﲨﻴﻊ ﺍﻷﺷـﻴﺎﺀ ﲣﻴـﻞ‬ ‫ﻓﻨﻄﺴﺔ ﻭﳉﻤﻴﻌﻬﺎ ﺃﻳﻀﹰﺎ ﻧﻈﺮ ﺣﻘﻴﻘﻲ ﻓﺈﺫﺍ ﻧﻈﺮﺕ ﰲ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﺮﻛﺒﺔ‬ ‫ﻓﺈﻧﻚ ﲡﺪ ﳍﺎ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﺍﻟﻨﻈﺮﺓ ﺍﳊﻘﺎﻧﻴﺔ ﻭﺧﻴﺎﻝ ﻓﻨﻄﺴﺔ ﻭﻟﻜﻦ‬ ‫ﻧﻈﺮ‪‬ﺎ ﺍﳊﻘﻴﻘﻴﺔ ﺗﺮﻯ ﺇﺫﺍ ﻛﺎﻥ ﻧﻈﺮﻫﺎ ﺻﺤﻴﺤﹰﺎ ﻭﻣﻮﺟﻮﺩﹰﺍ ﺃﻣﺎﻣﻬـﺎ‬ ‫ﺍﻟﻨﻮﺭ ﲟﻘﺪﺍﺭ ﻗﺮ‪‬ﺎ ﻟﻪ‪ .‬ﻓﺈﻥ ﻋﺮﺽ ﻟﻠﻌﲔ ﺃﻥ ﺑﻌﺪ ﻋﻨﻬﺎ ﺍﻟﺸﻲﺀ ﺃﻭ ﻗﻞ‬ ‫ﺍﻟﻨﻮﺭ ﻋﻨﻬﺎ ﺃﻭ ﺿﻌﻒ ﻧﻈﺮﻫﺎ ﻫﻲ ﻓﺈ‪‬ﺎ ﻻ ﺗﻨﻈﺮ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ ﺑـﻞ‬ ‫ﺑﺎﻟﺘﺨﻴﻞ ﻷ‪‬ﺎ ﺗﻨﻈﺮ ﺍﳌﺎﺀ ﰲ ﻣﻮﺿﻊ ﻟﻴﺲ ﻓﻴﻪ ﻣﻴﺎﻩ ﻭﺃﺑﻨﻴﺘﻪ ﻣﻌﻠﻘﺔ ﰲ‬ ‫ﺍﳉﻮ ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺗﻨﻈﺮ ﺗﺮﻛﻴﺐ ﺍﻷﺷﻴﺎﺀ ﺑﻨـﻮﻉ‬ ‫ﳐﺘﻠﻒ ﻋﻦ ﺗﺮﻛﻴﺒﻬﺎ ﻓﻬﻞ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﺃﻥ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﻧﻈﺮﺍﺕ‬ ‫ﺣﻘﻴﻘﻴﺔ ﻟﻠﻄﺒﺎﺋﻊ ﺍﳌﺮﻛﺒﺔ ﺃﻡ ﺃﻟﻴﺴﺖ ﻫﻲ ﺧﻴﺎﻻﺕ ﻣﻐﺒﺸﺔ‪ .‬ﻓﻬﻜـﺬﺍ‬ ‫ﺃﻳﻀﹰﺎ ﺧﺬ ﻟﻚ ﺩﻻﺋﻞ ﻣﻦ ﻫﺬﻩ ﺍﳉﺴﺪﺍﻧﻴﺎﺕ ﰲ ﺃﻣﻮﺭ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ‪.‬‬ ‫ﻓﺈﻥ ﱂ ﺗﺘﻨﻖ ﻧﻈﺮﺓ ﺍﻟﻌﻘﻞ ﻭﺗﺼﻔﻮ ﺑﺄﺩﻭﻳﺔ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻹﳍﻴﺔ ﻭﻳﻘﺘﲎ ﻧﻮﺭ‬ ‫ﺍﳊﺐ ﺑﺎﻟﺘﻤﺎﻡ ﻭﻳﺘﺮﰉ ﺑﻘﺎﻣﺔ ﲡﺪﻳﺪﻩ ﻭﻳﺘﻘﺪﻡ ﲟﻘﺪﺍﺭ ﻃﻘﺲ ﺍﻟﺘﺮﺗﻴﺐ‬ ‫ﺇﱃ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﺈﻧﻪ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﻨﻈﺮﻫﺎ ﺑﺘﺤﻘﻴﻖ‪ .‬ﻷﻥ ﺗﺎﻭﺭﻳﺎ‬ ‫ﺗﺼﻮﺭ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻳﻘﺎﻝ ﺃﻧﻪ ﻧﻈﺮﻫﺎ ﺍﳊﻘﻴﻘﻲ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻇﻦ ﺍﻟﻌﻘﻞ‬ ‫ﺷﻴﺌﹰﺎ ﻋﻮﺽ ﺷﻲﺀ ﻓﺈﻧﻪ ﻳﻘﺎﻝ ﻫﺬﺍ ﺃﻧﻪ ﻓﻨﻄﺴﺔ ﺃﻭ ﺧﻴﺎﻝ ﻭﻟﻴﺲ ﻧﻈﺮﹰﺍ‬ ‫ﺣﻘﻴﻘﻴﹰﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻳﻌﺮﺽ ﻣﻦ ﺫﺍﺕ ﺍﻟﻌﻘﻞ ﻭﻟﻴﺲ ﻣﻦ ﻃﺒﻴﻌـﺔ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻷﻥ ﻃﺒﻴﻌﺔ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻻ ﺗﺮﻯ ﻓﻨﻄﺴﺔ ﺑﻞ‬ ‫ﺗﺮﻯ ﻧﻈﺮﻫﺎ ﺍﳊﻘﻴﻘﻲ ﻟﻜﻞ ﻣﻦ ﻭﺻﻞ ﺇﻟﻴﻬﺎ‪ .‬ﺃﻣﺎ ﺳﺒﺐ ﺍﳋﻴـﺎﻝ ﰲ‬ ‫ﻧﻈﺮﻫﺎ ﻓﻬﻮ ﻣﻦ ﺿﻌﻒ ﺍﻟﻌﻘﻞ‪.‬‬

‫}‪{١٥٤‬‬

‫}‪{١٥٥‬‬

‫ﻭﻫﺬﻩ ﺣﺪﺛﺖ ﺃﻳﻀﹰﺎ ﻟﻠﺤﻜﻤﺎﺀ ﺍﳋﺎﺭﺟﲔ ﻷ‪‬ـﻢ ﺗﻮﳘـﻮﺍ ﰲ‬ ‫ﻧﻔﻮﺳﻬﻢ ﺃﻧﻪ ﲦﺔ ﺭﻭﺣﺎﻧﻴﺎﺕ ﻭﱂ ﻳﻘﺒﻠﻮﺍ ﻋﻠﻢ ﺫﻟﻚ ﻣـﻦ ﺍﷲ ﻷﻧـﻪ‬ ‫ﻛﻴﻒ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺍﻟﺬﻱ ﱂ ﻳﻌﺮﻓﻮﻩ ﻭﱂ ﻳﺆﻣﻨﻮﺍ ﺑﻪ‬ ‫ﺑﻞ ﻇﻨﻮﺍ ﺣﺴﺐ ﺍﺧﺘﻼﺝ ﻣﻨﻄﻘﻴﺘﻬﻢ ﻣﻦ ﺣﺮﻛﺔ ﺃﻓﻜـﺎﺭﻫﻢ ﺍﻟـﱵ‬ ‫‪‬ﺪﺱ ﰲ ﻛﻞ ﺷﻲﺀ ﺃﻧﻪ ﲦﺔ ﺭﻭﺣﺎﻧﻴﺎﺕ ﺗﻔﻮﻕ ﺍﻟﻌﺎﱂ‪ .‬ﻫﺬﻩ ﺍﻟـﱵ ﱂ‬ ‫ﻳﻌﺮﻓﻮ‪‬ﺎ ﺑﺘﺤﻘﻴﻖ ﺍﻟﻌﻠﻢ ﻭﱂ ﻳﻨﻈﺮﻭﺍ ﻓﻴﻬﺎ ﺑﻨﻘﺎﺀ ﺍﻟﻌﻘﻞ ﺑـﻞ ﺗﻮﳘـﻮﺍ‬ ‫ﺑﻮﺟﻮﺩﻫﺎ ﻣﻦ ﻇﻨﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻓﻘﻂ ﻭ‪‬ﺬﺍ ﺍﻟﺘﻮﻫﻢ ﻓﻜﺮﻭﺍ ﰲ ﻛﻴﻔﻴﺘﻬﺎ‬ ‫ﻟﻜﻲ ﻳﻜﻮﻥ ﳍﻢ ﺍﻷﻣﺮﻳﻦ ﺃﻱ ﻭﺟﻮﺩ ﺃﺯﻟﻴﺘﻬﺎ ﻭﻏﻴﺎﺭ ﺷﻜﻠﻬﺎ ﻭﺧﺮﻓﻮﺍ‬ ‫ﻋﻠﻴﻬﺎ ﺑﻈﻨﻮﻥ ﻏﲑ ﻣﻮﺍﻓﻘﺔ ﻭﻗﺴﻤﻮﺍ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺇﱃ ﺁﳍـﺔ ﻛـﺜﲑﺓ‬ ‫ﻭﺗﻮﳘﻮﺍ ﺃﻳﻀﹰﺎ ﻧﺘﻴﺠﺔ ﳍﺬﻩ ﺍﻟﻜﺜﺮﺓ ﺃﺷﻜﺎﻝ ﻭﺃﺷﺒﺎﺡ ﳐﺘﻠﻔﺔ ﻛﻤﺜـﻞ‬ ‫ﻋﻠﻰ ﻃﺒﻊ ﺍﻟﻼﻫﻮﺕ ﻭﺣﺮﻛﻮﺍ ﻓﻴﻬﺎ ﻇﻨﻮﻧـﹰﺎ ﻭﻓﻨﻄـﺴﺎﺕ ﳐﺘﻠﻔـﺔ‬ ‫ﻭﺗﻮﳘﻮﺍ ﻛﻞ ﺷﻲﺀ ﻛﻤﺎ ﺃﺭﺍﺩﻭﺍ ﻫﻢ ﻟﻴﺲ ﻛﻤﺎ ﻫﻲ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻭﻫﻜﺬﺍ‬ ‫ﺷﺒﻬﻮﺍ ﻭﺗﻜﻠﻤﻮﺍ ﲞﺮﺍﻓﺔ ﺃﻓﻜﺎﺭﻫﻢ ﺃﺷﻴﺎﺀ ﱂ ﺗﻜﻦ ﻋﻠـﻰ ﺧﻠﻘـﺔ ﺍﷲ‬ ‫ﻭﻋﻨﺎﻳﺘﻪ ﻭﺩﻳﻨﻮﻧﺘﻪ ﻭﺳﻴﺎﺳﺘﻪ ﻭﺗﺪﺑﲑﻩ ﰲ ﺍﻟﻄﺒﻊ ﺍﻟﻨﺎﻃﻖ ﻭﻏﲑ ﺍﻟﻨﺎﻃﻖ‬ ‫ﻭﺗﻔﻜﺮﻭﺍ ﺃﻳﻀﹰﺎ ﻭﺗﻮﳘﻮﺍ ﺃﻣﻮﺭﹰﺍ ﻛﺜﲑﺓ ﻋﻠـﻰ ﺍﻟﻄﺒـﺎﺋﻊ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‬ ‫ﻭﺻﻮﺭﻭﺍ ﺃﺷﻴﺎﺀ ﱂ ﺗﻜﻦ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺨﺘﻠﻔـﺔ ﺍﻟـﱵ‬ ‫ﻟﻠﻄﺒﺎﺋﻊ ﺍﳌﺘﺠﺴﻤﺔ ﻭﻭﺿﻌﻮﺍ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﻓﻨﻄﺴﺔ ﺃﻓﻜﺎﺭﻫﻢ ﺣﱴ ﺃ‪‬ﻢ‬ ‫ﺻﻮﺭﻭﻫﺎ ﺑﺄﻳﻘﻮﻧﺎﺕ ﻭﺭﻛﺒﻮﺍ ﺻﻮﺭﹰﺍ ﳍﺬﻩ ﺍﻟﻔﻨﻄﺴﺔ ﻭﻛﺎﻧﺖ ﺻﻮﺭﻫﻢ‬ ‫ﺣﺴﺒﻤﺎ ﻇﻨﻮﺍ ﻫﻢ ﺑﻄﻴﺎﺷﺘﻬﻢ ﻋﻠﻰ ﻣﺎ ﻳﺮﻯ ﻭﻣﺎ ﻻ ﻳﺮﻯ ﻭﺩﻋﻮﻫـﺎ‬ ‫ﺃﻳﻀﹰﺎ ﺗﺎﻭﺭﻳﺎ ﻃﺒﻴﻌﻴﺔ ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻧﻪ ﻓﻨﻄﺴﺔ ﲨﻴﻊ ﻇﻨﻮ‪‬ﻢ ﻷﻧـﻪ ﱂ‬ ‫}‪{١٥٦‬‬

‫ﻳﻈﻬﺮ ﻓﻴﻬﻢ ﺍﳊﻖ ﻟﻴﺒﻜﺘﻬﻢ ﻷﻧﻪ ﺣﻴﻨﻤﺎ ﻳﻈﻬﺮ ﺍﳊﻖ ﻳﺒﻜﺖ ﺍﻟﻜـﺬﺏ‬ ‫ﻭﻣﺎ ﺩﺍﻡ ﺍﳊﻖ ﺑﻌﻴﺪﹰﺍ ﻓﺈﻧﻪ ﻳﻈﻦ ﻋﻦ ﺍﻟﺰﻭﺭ ﺃﻧﻪ ﺣﻖ‪.‬‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﻟﻠﻄﺒﺎﺋﻊ ﺍﳌﺮﻛﺒﺔ ﻭﻏﲑ ﺍﳌﺮﻛﺒـﺔ ﻭﺍﻟـﱵ‬ ‫ﻟﻠﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ ﻭﺍﻟﱵ ﻟﻠﺘﺪﺍﺑﲑ ﺍﳌﺨﺘﻠﻔـﺔ ﱂ ﺗﻈﻬـﺮ ﻟﻠﻨـﺎﺱ ﺇﻻ‬ ‫ﺑﺘﺠﺴﺪ ﺍﳌﺴﻴﺢ ﻓﻘﻂ ﻷﻧﻪ ﺻﻨﻊ ﺍﻟﺘﺠﺪﻳﺪ ﺃﻭ ﹰﻻ ﺑﺄﻗﻨﻮﻣﻪ ﳉﻤﻴﻊ ﻃﺒﺎﺋﻊ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ ﻭﺭﺟﻊ ﻓﺄﻋﻄﺎﻩ ﺍﳊﺮﻳﺔ ﺍﻷﻭﱃ ﻭﺍﻟﻨﻘﺎﺀ ﻭﺻﺤﺔ ﻋﻘﻞ ﺍﻟﻨﻔﺲ‬ ‫ﻭﻣﻨﻊ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻟﻨﺎ ﺃﻭ ﹰﻻ ﻣﻦ ﺫﻫﻨﻨﺎ ﺑﺘﺠﺪﻳﺪﻩ ﻟﻜﻲ ﻧﻘﺒـﻞ‬ ‫ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳﺎ ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﺘﺤﻘﻴﻖ ﻭﺑﻼ ﻓﻨﻄﺴﺔ‪ .‬ﻭﻗﺪ ﺃﻛﻤـﻞ‬ ‫ﻫﺬﻩ ﻛﻠﻬﺎ ﺑﺬﺍﺗﻪ ﻷﻧﻪ ﻛﹸﺘﺐ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﻤﻮ ﰲ ﺍﻟﻘﺎﻣﺔ ﻭﺍﳊﻜﻤﺔ‬ ‫ﻭﺍﻟﻨﻌﻤﺔ ﻋﻨﺪ ﺍﷲ ﻭﺍﻟﻨﺎﺱ‪ .‬ﺃﻣﺎ ﺑﺎﻟﻘﺎﻣﺔ ﻓﻘﺪ ﻋﻠﻤﻨﺎ ﺗﺎﻭﺭﻳﺎ ﺍﻟﻄﺒـﺎﺋﻊ‬ ‫ﺍﳌﺮﻛﺒﺔ ﻋﻨﺪ ﺍﷲ ﻭﺃﻣﺎ ﺍﳊﻜﻤﺔ ﻓﻌﻠﻤﻨﺎ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﻐﲑ ﻣﺮﻛﺒـﺔ ﻭﺃﻣـﺎ‬ ‫ﺑﺎﻟﻨﻌﻤﺔ ﻓﻘﺪ ﻋﻠﻤﻨﺎ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺜﺎﻟﻮﺙ ﺃﻣﺎ ﺍﻟﱵ ﻋﻨﺪ ﺍﻟﻨـﺎﺱ ﻓﺘﺎﻭﺭﻳـﺎ‬ ‫ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻟﻠﻨﺎﺱ ﻭﻫﺬﻩ ﲨﻴﻌﻬـﺎ‬ ‫ﺃﻛﻤﻠﻬﺎ ﺍﳌﺴﻴﺢ ﺑﺬﺍﺗﻪ ﻭﺻﺎﺭ ﻣﺜﻠﻨﺎ ﻧﺎﻇﺮﹰﺍ ﻭﻋﺎﺭﻓﹰﺎ ‪‬ﺎ ﺃﻋـﲏ ﺑﻜـﻞ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻭﺃﻋﻄﻰ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﺎ ﻃﺮﻳﻘﺔ ﻳﺴﲑ ﻓﻴﻬـﺎ‬ ‫ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﱵ ﻫﻲ ﻭﺻﺎﻳﺎﻩ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﻟﻨﺎ ﻟﻜـﻲ‬ ‫ﻧﻜﻤﻞ ‪‬ﺎ ﻋﻨﺪﻣﺎ ﳓﻔﻈﻬﺎ ﺑﺈﺭﺍﺩﺓ ﺣﺴﻨﺔ ﻭﺑﻨﻴﺔ ﺟﻴﺪﺓ ﺇﻟﻴﻪ ﺑﻞ ﻭﳚﺐ‬ ‫ﻋﻠﻴﻨﺎ ﺃﻻ ﻧﺴﺘﻨﺪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻓﻘﻂ ﺑﺴﺬﺍﺟﺔ ﺑﻞ ﻧﻠﺼﻖ ﺑﻜﻞ ﻋﻤـﻞ‬ ‫ﺍﻹﻓﺮﺍﺯ ﻷﻥ ﺍﻟﻌﻘﻞ ﻻ ﻳﻄﻬﺮ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﻋﻤﻞ ﺍﻟﻔﻀﺎﺋﻞ‬ ‫ﻓﻘﻂ ﺑﻞ ﺑﺈﻓﺮﺍﺯ ﻫﺬﻩ ﺍﳊﺴﻨﺎﺕ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻋﻤﻞ ﺑﻼ ﺇﻓـﺮﺍﺯ‬ ‫}‪{١٥٧‬‬

‫ﻓﺈﻥ ﺍﻟﺬﻫﻦ ﻻ ﻳﻨﺘﻔﻊ ﻣﻨﻪ ﺑﻞ ﻳﺴﺒﺐ ﺿﻴﻘﺔ ﺍﳉﺴﺪ ﻭﺍﻟﻌﻘﻞ ﻳﺒﻘـﻰ‬ ‫ﻣﻀﻄﺮﺑﹰﺎ ﻛﻤﺎ ﺃﻥ ﺟﺴﻤﺎﻧﻴﺔ ﺍﻷﻏﺬﻳﺔ ﻟﻴﺴﺖ ﻫـﻲ ﺍﻟـﱵ ﺗﻘﻴـﺖ‬ ‫ﺍﻷﻋﻀﺎﺀ ﺑﻞ ﻗﻮ‪‬ﺎ ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺇﻓﺮﺍﺯ ﺍﻷﻋﻤﺎﻝ ﻳﻨﻘﻲ ﺍﻟﻌﻘﻞ ﻭﻟﻴﺴﺖ‬ ‫ﺍﻟﻀﻴﻘﺔ ‪‬ﺎ ﻓﻘﻂ‪ .‬ﻭﻗﺪ ﻇﻬﺮ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻟﻨﺎ ﺍﻵﻥ ﻣﻦ ﺍﳌﺴﻴﺢ ﻟﻜﻲ‬ ‫ﻧﺒﻠﻎ ﺑﻪ ﳌﻘﺪﺍﺭ ﻗﺎﻣﺘﻪ ﻭﻧﻮﻟﺪ ﻣﻨﺬ ﺍﻟﺮﺃﺱ ﻭﻧﺼﲑ ﻧﺎﻇﺮﻳﻦ ﻣﻠﻜﻮﺗﻪ ﻛﻤﺎ‬ ‫ﺃﻋﻠﻤﻨﺎ ﺑﻜﻼﻣﻪ ﻟﻨﻴﻘﻮﺩﳝﻮﺱ ﺇﻥ ﱂ ﻳﻮﻟﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟـﺮﻭﺡ‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺎﻳﻦ ﻣﻠﻜﻮﺕ ﺍﷲ‪ .‬ﻓﺈﺫﺍ ﻛﻨﺎ ﻗﺪ ﻭﻟﺪﻧﺎ ﻣـﺮﺓ‬ ‫ﻭﺍﺣﺪﺓ ﺑﻨﻌﻤﺔ ﺍﷲ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟﺮﻭﺡ ﻓﺈﻧﻪ ﻳﻄﻠﺐ ﻣﻨﺎ ﻣﻮﻟﺪﹰﺍ ﺁﺧﺮ ﻣﻦ‬ ‫ﺍﻟﺮﺃﺱ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﺲ ﲟﻴﻼﺩﻧﺎ ﺍﻷﻭﻝ ﻭﻳﻜﻮﻥ ﻟﻨﺎ ﻫـﺬﺍ ﻋﻨـﺪﻣﺎ‬ ‫ﻧﺘﻌﺮﻯ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻭﻛﻞ ﺗﺼﺮﻓﺎﺗﻪ ﻛﻤﺜﻠﻤﺎ ﻳﺸﻠﺢ ﺍﳉـﻨﲔ‬ ‫ﺍﻟﺒﻄﻦ ﺍﻟﺬﻱ ﻫﻮ ﻻﺑﺴﻬﺎ ﻭﳜﺮﺝ ﺇﱃ ﻫﺬﻩ ﺍﳋﻠﻴﻘﺔ ﻭﻏﺸﺎﻭﺗﻪ ﳏﺠﻮﺑﺔ‬ ‫ﻋﻠﻴﻪ ﻭﲝﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳌﻮﺿﻮﻋﺔ ﻟﻪ ﻳﺘﻌﺮﻯ ﺃﻭ ﹰﻻ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ‬ ‫ﻛﻤﺜﻞ ﺍﻟﻐﺸﺎﻭﺓ ﻣﻦ ﺍﻟﻄﻔﻞ ﻭﻋﻨﺪﻣﺎ ﻳﻄﻬﺮ ﺑﻌﻤﻠﻪ ﻭﻳﻘﺒﻞ ﺗﺎﻭﺭﻳﺎ ﺑﻠﺪﻩ‬ ‫ﻭﻳﺴﺘﻨﺸﻖ ﺍﳉﻮ ﺍﳌﺘﻌﺎﱄ ﻋﻦ ﺍﻟﻌﺎﱂ ﻓﺘﻜﻮﻥ ﻟﻪ ﻫﺬﻩ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻣﻮﺿﻌﹰﺎ‬ ‫ﻟﻐﺬﺍﺀ ﺍﻟﻌﻘﻞ ﻭﻳﺘﻨﻌﻢ ﻓﻤﻪ ﻭﺗﺘﻐﺬﻯ ﻭﺗﻘﻮﻯ ﲨﻴﻊ ﺣﻮﺍﺳﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‬ ‫ﻟﻴﻘﺪﺭ ﺃﻥ ﻳﻜﻮﻥ ﺃﻳﻀﹰﺎ ﻧﺎﻇﺮﹰﺍ ﺃﻣﻮﺭﹰﺍ ﺃﺧﺮﻯ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﱵ ﻗﺪ‬ ‫ﻧﻈﺮ ﻷﻥ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺗﻮﺻﻞ ﻭﺗﺼﻌﺪ ﺍﻟﻌﻘﻞ ﺇﱃ ﺗﺎﻭﺭﻳﺎ ﺃﺧﺮﻯ ﻓﺎﻷﻭﱃ‬ ‫ﺗﺼﻌﺪ ﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺇﱃ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻛﻞ ﻣﻌﺮﻓﺔ ﺇﺫﺍ ﻣﺎ ﺃﺷﺮﻗﺖ ﰲ‬ ‫ﺍﻟﺬﻫﻦ ﻓﺈ‪‬ﺎ ﻻ ﺗﻌﻠﻦ ﺫﺍ‪‬ﺎ ﻓﻘﻂ ﻟﻠﻌﻘﻞ ﺑﻞ ﺗﻌﻄﻴﻪ ﻗﻮﺓ ﻟﻴـﺴﺘﻄﻴﻊ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻧﺎﻇﺮﹰﺍ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻫﻲ ﺃﻋﻈﻢ ﻣﻨﻬﺎ ﻭﻫﺬﺍ ﻻ ﻳﺆﻫﻞ ﻟﻠـﺬﻫﻦ‬ ‫}‪{١٥٨‬‬

‫ﻭﺣﺪﻩ ﺑﻞ ﻳﻜﻮﻥ ﺫﻟﻚ ﲟﻌﻮﻧﺔ ﺍﻟﻨﻌﻤﺔ ﻷﱐ ﺳﺒﻖ ﺃﻥ ﻗﻠﺖ ﺃﻥ ﻧﻈـﺮﺓ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺗﻌﻄﻰ ﻟﻠﺬﻫﻦ ﻋﻠﻰ ﻧﻮﻋﲔ‪ .‬ﻓﻮﻗﺖ ‪‬ﺗﻌﻄﻰ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﻭﻗﺖ‬ ‫ﻣﻦ ﺍﻟﻨﻘﺎﺀ‪ .‬ﻓﺄﻣﺎ ﺍﻟﱵ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻓﻬﺬﺍ ﻣﺎ ﺣﺪﺙ ﻟﻠﺮﺳﻞ ﺍﻟﻘﺪﻳـﺴﲔ‬ ‫ﻓﺈﻥ ﻋﻘﻮﳍﻢ ﱂ ﺗﻄﻬﺮ ﻣﻦ ﻋﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻓﺎﺳﺘﺤﻘﻮﺍ ﻟﺬﻟﻚ ﺍﻟﺘﺎﻭﺭﻳﺎ‬ ‫ﻟﻜﻨﻬﻢ ﺁﻣﻨﻮﺍ ﺑﺎﳌﺴﻴﺢ ﻓﻘﻂ ﻭﺗﺒﻌﻮﻩ ﺑﻘﻠﺐ ﻣﺴﺘﻘﻴﻢ ﻭﺑﻼ ﺷـﻚ ﻭﻻ‬ ‫ﻇﻨﻮﻥ ﻭﺍﻟﺘﺼﻘﻮﺍ ﺑﻪ ﻛﺎﻷﻃﻔﺎﻝ ﻷﺑﻴﻬﻢ ﻭﺻﺪﻗﻮﻩ ﻛﻤﺎ ﻳﺼﺪﻕ ﺍﻟﻄﻔﻞ‬ ‫ﺃﺑﺎﻩ ﻭﺃﻧﻪ ﻳﻘﺪﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﻳﻘﺪﺭ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﲨﻴﻊ ﻣﺎ ﻳﺴﺄﻟﻮﻩ‬ ‫ﻭﻫﺬﻩ ﻟﻴﺴﺖ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺑﻞ ﻣﻦ ﺑﺴﺎﻃﺔ ﺍﳌﻌﺮﻓﺔ ﻓﻘـﻂ ﻭﺑﻌـﺪ ﺃﻥ‬ ‫ﺃﻛﻤﻞ ﺗﺪﺑﲑﻩ ﺃﺭﺳﻞ ﳍﻢ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﳌﻌﺰﻱ ﻭﻃﻬـﺮ ﻋﻘـﻮﳍﻢ‬ ‫ﻭﺃﻛﻤﻠﻪ ﻭﺃﻣﺎﺕ ﻣﻨﻬﻢ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻭﺃﺣﻴﺎ ﻓﻴﻬﻢ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ‬ ‫ﻭﺃﻋﻄﺎﻫﻢ ﻟﻠﻮﻗﺖ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻷﻣﺮﻳﻦ ﺃﻱ ﻣﻮﺕ ﺍﻷﻭﻝ ﻭﲡﺪﻳـﺪ‬ ‫ﺍﻟﺜﺎﱐ ﺍﳉﺪﻳﺪ‪.‬‬ ‫ﻭﺃﻳﻀﹰﺎ ﲡﺪﺩ ﺑﻮﻟﺲ ﺍﻟﻘﺪﻳﺲ ﻭﻗﺒﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺑﻌﺪ ﺃﻥ ﺃﺣﺲ ﺑﻘﻮﺓ‬ ‫ﺍﻷﺳﺮﺍﺭ ﰲ ﻛﻞ ﻣﻮﺿﻊ ﻛﺎﻥ ﻳﺴﲑ‪ .‬ﺃﻧﻪ ﻟﻴﺲ ﻓﻘﻂ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺑـﻞ‬ ‫ﺃﺩﺧﻞ ﻣﺎ ﻋﻨﺪﻩ ﺣﺴﺐ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻟﻜﻲ ﻳﻨﻈﺮ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺘﻔﻜـﺮ‬ ‫ﻓﻴﻪ ﺑﺎﻟﻌﺪﻝ ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﺇﱐ ﺃﺳﺮﻉ ﻟﻜﻲ ﺃﺩﺭﻙ ﺍﻟﺸﻲﺀ ﺍﻟـﺬﻱ ﻣـﻦ‬ ‫ﺃﺟﻠﻪ ﺃﺩﺭﻛﲏ ﺳﻴﺪﻱ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺇﱐ ﺃﻧﺴﻰ ﻣﺎ ﻭﺭﺍﺀ‬ ‫ﻭﺃﻣﺘﺪ ﺇﱃ ﻗﺪﺍﻡ ﻟﻜﻲ ﺁﺧﺬ ﻏﺮﺽ ﺍﻟﻐﻠﺒﺔ ﻟﺪﻋﻮﺓ ﺍﷲ ﺍﻟـﱵ ﺑﺮﺑﻨـﺎ‬ ‫ﻼ ﺟﺎﻫﺪﺕ ﺍﳉﻬﺎﺩ‬ ‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﰲ ﺁﺧﺮ ﺳﲑﻩ ﻛﺎﻥ ﻳﺼﺮﺥ ﻗﺎﺋ ﹰ‬ ‫ﺍﳊﺴﻦ ﺃﻛﻤﻠﺖ ﺍﻟﺴﻌﻲ ﺣﻔﻈﺖ ﺍﻹﳝﺎﻥ ﺃﺧﲑﹰﺍ ﻭﺿﻊ ﱄ ﺇﻛﻠﻴﻞ ﺍﻟﱪ‬ ‫}‪{١٥٩‬‬

‫ﺍﻟﺬﻱ ﻳﻜﺎﻓﺌﲏ ﺑﻪ ﺳﻴﺪﻱ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺪﻳﺎﻥ ﺍﻟﻌﺎﺩﻝ ﰲ ﺫﻟﻚ ﺍﻟﻴـﻮﻡ‬ ‫ﻓﻬﺎ ﻫﻮﺫﺍ ﺑﻮﻟﺲ ﺑﻌﺪ ﺩﻋﻮﺗﻪ ﻛﺎﻥ ﳚﺮﻱ ﻟﻴﺪﺭﻙ ﻭﱂ ﻳﺘﻜﻞ ﻋﻠﻰ ﺍﻟﱵ‬ ‫ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺑﺎﻻﺳﺘﻌﻼﻥ ﺣﱴ ﻗﺒﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﱂ ﻳﻜﺘﻒ ﺃﻥ ﻳﺜﺒﺖ ﻋﻨﺪ‬ ‫ﺍﻟﻨﻌﻤﺔ ﻓﻘﻂ ﺑﻞ ﰲ ﻛﻞ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻪ ﺑﻌﺪ ﺃﻥ ‪‬ﺩﻋﻰ ﻛـﺎﻥ ﳚﺎﻫـﺪ‬ ‫ﺣﺴﺐ ﺍﻹﻣﻜﺎﻥ ﻟﻴﻮﰲ ﺣﻖ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ‪‬ﺩﻋﻰ ﺇﻟﻴﻪ ﻭﻛﻤﺎ ﻗﻠـﺖ‬ ‫ﺳﺎﺑﻘﹰﺎ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﺧﻞ ﻣﻦ ﺍﻟﺒﺎﺏ ﻟﻴﻨﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﺍﻟـﱵ‬ ‫ﻋﻠﻰ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﻨﻈﻮﺭﺓ ﻭﻏﲑ ﺍﳌﻨﻈﻮﺭﺓ ﻭﳌﺎ ﻛﺎﻥ ﺫﺍﻫﺒﹰﺎ ﺇﱃ ﺩﻣـﺸﻖ‬ ‫ﻼ ﺭﺳﺎﺋﻞ ‪‬ﺪﻳﺪ ﻋﻠﻰ ﻳﺴﻮﻉ ﻭﺗﻼﻣﻴـﺬﻩ‪،‬‬ ‫ﲝﺪﺓ ﻏﲑﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺣﺎﻣ ﹰ‬ ‫ﺻﺎﺩﻓﻪ ﻳﺴﻮﻉ ﰲ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻭﻗﺖ ﺍﻟﻈﻬﲑﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ﺣﱴ ﺃﻥ‬ ‫ﺻﻌﻮﺑﺔ ﺣﺮﺍﺭﺓ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﻟﻴﺪﻝ ﻋﻠﻰ ﻗـﻮﺓ ﺣـﺮﺍﺭﺓ‬ ‫ﻼ ﳌﺎﺫﺍ ﺗﻄﺎﺭﺩﱐ‪ ،‬ﻓﻘﺪ‬ ‫ﻏﻀﺒﻴﺘﻪ ﻭﺩﻋﺎﻩ ﻳﺴﻮﻉ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺳﺄﻟﻪ ﻗﺎﺋ ﹰ‬ ‫ﺃﻫﻠﻪ ﻟﺴﻤﺎﻉ ﺻﻮﺗﻪ ﺇﻧﻌﺎﻣﹰﺎ ﻣﻨﻪ ﻭﺗﻜﻠﻢ ﻣﻊ ﺍﺑﻦ ﺑﻴﺘﻪ ﻷﻧﻪ ﱂ ﻳﻨﻈﺮ ﺇﱃ‬ ‫ﻋﻤﻠﻪ ﻭﻏﲑﺗﻪ ﺑﻞ ﺇﱃ ﺇﻓﺮﺍﺯﻩ ﻭﺇﱃ ﻣﻦ ﻳﻐﲑ ﻷﺟﻠﻪ ﻓﺄﺧـﺬ ﺇﻓـﺮﺍﺯﻩ‬ ‫ﺍﳊﺴﻦ ﻭﻭﺿﻌﻪ ﻋﻠﻰ ﻋﻤﻠﻪ ﺍﳌﻀﺎﺩ ﻭﺟﻌﻞ ﺍﻟﻌﻤﻞ ﺍﳌﺎﺋﺖ ﳛﻴﺎ ﺑﺈﻓﺮﺍﺯ‬ ‫ﺍﻟﻐﲑﺓ ﻭﻷﺟﻞ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺴﺘﻄﺎﻉ ﺗﻜﻤﻴﻞ ﺍﳉﻤﻴـﻊ ﰲ ﻭﺳـﻂ‬ ‫ﺍﻟﻄﺮﻳﻖ ﻗﺎﻝ ﻟﻪ ﻗﻢ ﻭﺍﺩﺧﻞ ﺩﻣﺸﻖ ﻭﻫﻨﺎﻙ ﻳﻘﺎﻝ ﻟﻚ ﻛﻞ ﻣﺎ ﻳﻨﺒﻐﻲ‬ ‫ﺃﻥ ﺗﻔﻌﻞ‪ .‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺩﻣﺸﻖ ﱂ ﻳﻜﺘﺐ ﺃﻥ ﻳﺴﻮﻉ ﺗﻜﻠﻢ ﻣﻌﻪ ﻇﺎﻫﺮﹰﺍ‬ ‫ﻭﺣﻨﺎﻧﻴﺎ ﺍﻟﺬﻱ ﻣﻀﻰ ﺇﻟﻴﻪ ﺃﻳﻀﹰﺎ ﱂ ﻳﻘﻞ ﻟﻪ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﺧﺎﺭﺟﹰﺎ ﻋﻤـﺎ‬ ‫ﻛﺘﺐ ﺍﻟﺬﻱ ﻫﻮ ﻳﺎ ﺃﺧﻲ ﺷﺎﻭﻝ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﻇﻬـﺮ ﻟـﻚ ﰲ‬ ‫}‪{١٦٠‬‬

‫ﺍﻟﻄﺮﻳﻖ ﻭﺃﻧﺖ ﻗﺎﺩﻡ ﺇﱃ ﻫﻨﺎ ﺃﺭﺳﻠﲏ ﻟﻜﻲ ﺗﻔﺘﺢ ﻋﻴﻨﻴﻚ ﻭﲤﺘﻠﺊ ﻣﻦ‬ ‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﻣﻦ ﺳﺎﻋﺘﻪ ﻗﺎﻡ ﻭﻋﻤﺪﻩ‪.‬‬ ‫‪bí‰ëbnÛa@ŠÄãë@ÞìŠÛa@Ûìi‬‬ ‫ﻟﻜﻲ ﻳﻈﻬﺮ ﻣﻦ ﻫﻬﻨﺎ ﺃﻥ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻪ ﰲ ﺍﻟﻄﺮﻳﻖ ﻫﻨﺎﻙ ﻳﺘﻜﻠﻢ‬ ‫ﻣﻌﻚ ﱂ ﻳﺘﻜﻠﻢ ﻣﻌﻪ ﻋﻠﻰ ﻳﺪ ﺣﻨﺎﻧﻴﺎ ﻭﻻ ﻋﻠﻰ ﻳﺪ ﺗﻠﻤﻴﺬ ﺁﺧـﺮ ﻭﻻ‬ ‫ﻫﻮ ﺃﻳﻀﹰﺎ ﺗﻜﻠﻢ ﻣﻌﻪ ﺑﺼﻮﺕ ﺟﺴﺪﺍﱐ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻟﻜﻨﻪ ﺑـﺎﻟﺮﻭﺡ‬ ‫ﺗﻜﻠﻢ ﻣﻌﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﺳﺮﺍﺭ ﻭﺍﺳﺘﻌﻠﻨﺖ ﻟﻪ ﺍﳋﻔﻴﺎﺕ ﻣﺜﻠﻤﺎ ﻋﻤﻞ‬ ‫ﻣﻊ ﺍﻟﺮﺳﻞ ﻋﻨﺪ ﻗﻮﻟﻪ ﳍﻢ ﺃﻥ ﱄ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻮﳍﺎ ﻟﻜـﻢ‬ ‫ﻟﻜﻨﻜﻢ ﻻ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﲢﺘﻤﻠﻮ‪‬ﺎ ﺍﻵﻥ ﻟﻜﻦ ﺇﺫﺍ ﺟﺎﺀ ﺭﻭﺡ ﺍﳊﻖ‬ ‫ﻓﻬﻮ ﳜﱪﻛﻢ ﲨﻴﻊ ﺍﳊﻖ‪ .‬ﻭﺗﻠﻚ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﺍﻟﱵ ﻛﺘﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﰲ‬ ‫ﺃﺛﻨﺎﺋﻬﺎ ﻛﺎﻥ ﻣﻠﻘﻰ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﺎﻥ ﻋﻘﻠﻪ ﻳﻄﻮﻑ ﰲ ﺍﻷﻣـﺎﻛﻦ‬ ‫ﺍﻟﱵ ﻓﻮﻕ ﺍﻟﺴﻤﺎﺀ ﻭﻇﻬﺮﺕ ﻟﻪ ﻫﻨﺎﻙ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻋﲔ‬ ‫ﺍﳉﺴﺪ ﺃﻥ ﺗﻨﻈﺮﻫﺎ ﻭﺗﻜﻠﻢ ﻣﻌﻪ ﻫﻨﺎﻙ ﻋﻠﻰ ﲨﻴﻊ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟـﻪ ﺃﻥ‬ ‫ﻳﺼﻨﻊ ﻭﲰﻊ ﻛﻼﻣﹰﺎ ﻻ ﻳﻨﻄﻖ ﺑﻪ ﻭﻧﻈﺮ ﻧﻈﺮﺓ ﱂ ﺗﺮ ﳉﺴﺪ ﻷﻧﻪ ﻛﺎﻥ‬ ‫ﻳﻨﻈﺮ ﰲ ﺍﺧﺘﻼﻑ ﺗﺎﻭﺭﻳﺎﺕ ﺍﻟﻘﻮﺍﺕ ﺍﳌﻘﺪﺳﺔ ﻭﺍﻟﺮﺗﺐ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‬ ‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺬﻫﻦ ﻏﲑ ﺍﻟﻨﻘﻲ ﺃﻥ ﻳﺸﺘﻬﻴﻬﺎ ﻭﻛﺎﻥ ﻳﻨﻈﺮ‬ ‫ﺇﻟﻴﻬﺎ ﻭﺟﻬﹰﺎ ﻟﻮﺟﻪ ﻭﻛﻞ ﻫﺬﻩ ﻇﻬﺮﺕ ﻟﻪ ﺑﺎﻟﻨﻌﻤﺔ ﻭﱂ ﺗـﺼﻌﺪ ﺇﱃ‬ ‫ﻋﻘﻠﻪ ﻫﻨﺎﻙ ﺻﻌﻮﺩﹰﺍ ﺷﺮﻋﻴﹰﺎ ﺑﻞ ﺍﺧﺘﻄﻒ ﺍﺧﺘﻄﺎﻓﹰﺎ ﻭﻫﺬﺍ ﺍﻻﺳـﺘﻌﻼﻥ‬ ‫ﺃﺧﱪ ﺑﻪ ﺑﻮﻟﺲ ﺑﻌﺪ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺳﻨﺔ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻛﺘﺒﺖ ﺇﱃ ﺃﻫﻞ‬ ‫}‪{١٦١‬‬

‫ﻛﻮﺭﻧﺜﻮﺱ ﻷ‪‬ﻢ ﻳﻮﻋﺪﻭﻥ ﺑﻔﻨﻄﺴﺎﺕ ﺃﻓﻜﺎﺭ ﻭﻳﺪﻋﻮ‪‬ﺎ ﺗﺎﻭﺭﻳـﺎﺕ‬ ‫ﺭﻭﺣﺎﻧﻴﺔ ﻫﺬﻩ ﺍﻟﱵ ﺣﺪﺛﺖ ﻋﻨﺪ ﻛﺜﲑﻳﻦ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﺒﺪﻉ ﺃﻋﲏ ‪‬ﺬﺍ‬ ‫ﻋﻦ ﻭﺍﻟﺒﻨﻄﺲ ﻭﻣﺮﻗﻴﺎﻥ ﻭﻣﺎﱐ ﻭﻳﻮﺣﻨﺎ ﺍﳌﺼﺮﻱ ﻭﻛـﺜﲑﻭﻥ ﻣﺜـﻞ‬ ‫ﻫﺆﻻﺀ ﺍﳍﺮﺍﻃﻘﺔ ﺑﺪﺃﻭﺍ ﰲ ﺍﻟﻈﻬﻮﺭ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺮﺳﻞ ﺇﱃ ﻭﻗﺘﻨﺎ ﻫـﺬﺍ‬ ‫ﻭﻭﺟﺪﻭﺍ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻭﻛﺎﻧﻮﺍ ﻳﻬﺬﻭﺍ ﻫﺬﻳﺎﻧﹰﺎ ﻛـﺜﲑﹰﺍ ﺑـﺴﺒﺐ‬ ‫ﺍﳋﻴﺎﻻﺕ ﺍﻟﱵ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﺃﻧﺎﺳﹰﺎ ﻗﺪ ﺃﻓﺴﺪﻭﺍ ﺗﻌﻠﻴﻢ ﺍﻟﺮﺳـﻞ ﰲ‬ ‫ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻓﺎﻏﺘﺼﺐ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻘﺪﻳﺲ ﺃﻥ ﻳﻨﻘﺾ ﺍﻓﺘﺨﺎﺭ ﺃﻭﻟﺌﻚ‬ ‫ﺍﳌﻨﺎﻓﻘﲔ ﺍﳌﻔﺘﺨﺮﻳﻦ ﺑﺎﻟﻔﻨﺎﻃﺲ ﺃﺭﺍﺩ ﺃﻥ ﳜﱪ ﻫﻮ ﻋـﻦ ﺍﻟﺘﺎﻭﺭﻳـﺎﺕ‬ ‫ﺍﻟﺮﻭﺣﺎﻳﻨﺔ ﻭﺑﺼﻨﻌﻬﺎ ﺑﺎﺗﻀﺎﻉ ﻭﺧﻮﻑ ﻭﻛﺎﻥ ﳛﻴﻠﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﻏﲑﻩ‬ ‫ﻗﺎﻝ ﺃﻋﺮﻑ ﺇﻧﺴﺎﻧﹰﺎ ﺑﺎﳌﺴﻴﺢ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺳـﻨﺔ ﰲ ﺍﳉـﺴﺪ ﺃﻡ‬ ‫ﺧﺎﺭﺝ ﺍﳉﺴﺪ ﻟﺴﺖ ﺃﻋﻠﻢ ﺍﷲ ﻳﻌﻠﻢ ﻭﺫﻛﺮ ﺃﻧﻪ ﻧﻈﺮ ﺗﺎﻭﺭﻳﺎﺕ ﻭﻗﺎﻝ‬ ‫ﺇﱐ ﲰﻌﺖ ﻛﻼﻣﹰﺎ ﻭﺃﻣﺎ ﻣﺎ ﻫﻮ ﺍﻟﻜﻼﻡ ﻭﻛﻴﻒ ﺷﻜﻞ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﻓﻠﻢ‬ ‫ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﻜﺘﺐ ﻷﻧﻪ ﻗﺎﻝ ﺷﻴﺌﹰﺎ ﻻ ﻳﻨﻄﻖ ﺑﻪ ﻭﻟﻴﺲ ﻟﻪ ﺳﻠﻄﺎﻥ ﺃﻥ‬ ‫ﻳﻨﻌﺘﻪ ﻷﻥ ﺍﻟﻌﻘﻞ ﳌﺎ ﻧﻈﺮﻫﺎ ﰲ ﺑﻠﺪﻫﺎ ﱂ ﻳﺄﺧﺬ ﺇﺫﻧﹰﺎ ﺃﻥ ﻳﺘﻜﻠﻢ ‪‬ﺎ ﰲ‬ ‫ﻏﲑ ﺑﻠﺪﻫﺎ ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ‪‬ﺎ ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﻳﺴﺘﻄﻴﻊ ﺫﻟﻚ‬ ‫ﻷﻧﻪ ﱂ ﻳﻨﻈﺮﻫﺎ ﺑﺎﳊﻮﺍﺱ ﺍﳉﺴﺪﻳﺔ ﻷﻥ ﺍﻟﻌﻘﻞ ﺇﺫﺍ ﻗﺒﻞ ﺷﻴﺌﹰﺎ ﺑﺎﳊﻮﺍﺱ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﻓﺈﻧﻪ ﳝﻜﻨﻪ ﺃﻥ ﻳﺼﻔﻪ ﺑﺎﳊﻮﺍﺱ ﺃﻳﻀﹰﺎ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻨﻈـﺮﻩ‬ ‫‪‬ﺬﻩ ﺍﻹﺣﺴﺎﺳﺎﺕ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺑﻞ ﳛﺲ ﺑﻪ ﰲ ﺑﻠﺪ ﺍﻟﺮﻭﺡ ﻓﺈﻧﻪ ﺇﳕـﺎ‬ ‫ﳛﺲ ﺑﻪ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻓﻌﻨﺪﻣﺎ ﻳﺮﺟﻊ ﺍﳉﺴﺪ ﻳﻨﺴﺎﻩ ﻭﻻ ﻳﻌﺪ ﻳﻌـﺮﻑ ﺇﻻ‬ ‫ﺫﻛﺮ ﺃﻧﻪ ﻧﻈﺮ ﻭﲰﻊ ﻭﻫﻜﺬﺍ ﻓﻠﺘﺘﺒﻜﺖ ﲨﻴﻊ ﻛﺘﺐ ﺍﻟـﺰﻭﺭ ﺍﻟـﱵ‬

‫ﻳﺴﻤﻴﻬﺎ ﺍﻟﻀﺎﻟﲔ ﻣﻜﺎﺷﻔﺎﺕ ﻭﺿﻌﻬﺎ ﻗﻮﻡ ﺻﺎﺭﻭﺍ ﺃﺭﺑـﺎﺏ ﺑـﺪﻉ‬ ‫ﻭﺧﺮﻓﻮﺍ ‪‬ﺎ ﻓﻨﻄﺴﺎﺕ ﻋﺎﳌﻴﺔ ﻭﺑﺪﻉ ﲰﺎﺋﻴﺔ ﻣﻠﻜﻴﺔ ﺑﺎﺧﺘﻼﻑ ﻣﻮﺍﺿﻊ‬ ‫ﻣﻔﺮﺯﺓ ﺑﺎﻟﺪﻳﻨﻮﻧﺔ ﻭﺃﺷﻜﺎﻝ ﳐﺘﻠﻔﺔ ﻟﻠﻘﻮﺍﺕ ﺍﳌﺘﻌﺎﻟﻴﺔ ﺍﻟﱵ ﻫﻲ ﺃﻣـﻮﺭ‬ ‫ﺧﻴﺎﻟﻴﺔ ﻭﻓﻨﻄﺴﺎﺕ ﺍﻟﻌﻘﻞ ﺍﳌﻀﻄﺮﺏ ﻣﻦ ﺍﻵﻻﻡ ﻭﺃﻓﻌﺎﻝ ﺍﻟـﺸﻴﺎﻃﲔ‬ ‫ﻓﺎﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ ﺃﻏﻠﻖ ﺍﻟﺒﺎﺏ ﰲ ﻭﺟﻪ ﲨﻴﻊ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‬ ‫ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻭﻗﺎﻝ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﻄﻖ ‪‬ﺎ ﰲ ﺑﻠﺪ ﺍﳉﺴﺪﺍﻧﻴﲔ ﻭﻻ‬ ‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﻘﻞ ﻟﺬﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﻳﻘـﺪﺭ ﻓﺈﻧـﻪ ﻻ ﻳﻌﻄـﻰ ﺇﺫﻥ ﺃﻥ‬ ‫ﻳﺸﻬﺮﻫﺎ‪ .‬ﻓﻠﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻌﻔﺘﻚ ﺃﻥ ﺗﺬﻛﺮ ﻫﺬﺍ ﻭﲢﺘﺮﺱ ﻣﻦ ﺍﻟﻔﻨﺎﻃﺴﺔ‬ ‫ﺍﻟﱵ ﲢﺪﺙ ﺧﺼﻮﺻﹰﺎ ﻟﻠﻤﺘﻮﺣﺪﻳﻦ‪ .‬ﻓﻴﻘﺎﻝ ﻋﻦ ﺇﻧﺴﺎﻥ ﻳﺪﻋﻰ ﺃﺩﻟﻒ‬ ‫ﻛﺎﻥ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺮﻫﺎ ﻭﺻﺎﺭ ﻣﺒﺪﻋﹰﺎ ﳍﺮﻃﻘﺔ ﺍﳌﺼﻠﲔ ﻓﻘﺪ ﻛﺎﻥ ﻫـﺬﺍ‬ ‫ﻣﺘﺪﺑﺮﹰﺍ ﺑﺴﲑﺓ ﻗﺸﻔﺔ ﻭﺃﻋﻤﺎﻝ ﻛﺜﲑﺓ ﻭﻧﺴﻚ ﺻـﻌﺐ ﻭﻛـﺎﻥ ﺃﻭ ﹰﻻ‬ ‫ﺗﻠﻤﻴﺬﹰﺍ ﻟﻠﻘﺪﻳﺲ ﻳﻮﻟﻴﺎﻧﺎ ﺍﳌﺪﻋﻮ ﺍﻟﺸﻴﺦ ﻭﻣﻜﺚ ﻋﻨﺪﻩ ﺯﻣﺎﻧﹰﺎ ﻭﻣـﻀﻰ‬ ‫ﻣﻌﻪ ﺇﱃ ﻃﻮﺭ ﺳﻴﻨﺎ ﻭﺇﱃ ﻣﺼﺮ ﻭﻧﻈﺮ ﺍﻵﺑﺎﺀ ﺍﻟﻜﺒـﺎﺭ ﻭﺍﻟﻄﻮﺑـﺎﱐ‬ ‫ﺃﻧﻄﻮﻧﻴﻮﺱ ﻭﲰﻊ ﻣﻨﻬﻢ ﻛﻼﻣﹰﺎ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﺍﻟﻌﻘﻞ ﻭﻋﻠﻰ ﺧـﻼﺹ‬ ‫ﺍﻟﻨﻔﻮﺱ ﻭﻣﺴﺎﺋﻞ ﺩﻗﻴﻘﺔ ﻗﺒﺎﻟﺔ ﺍﻵﻻﻡ ﺣﺴﺒﻤﺎ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺓ ﺃﻭﻟﺌﻚ‬ ‫ﺃﻥ ﻳﻔﺴﺮﻭﺍ ﻭﺃﻳﻀﹰﺎ ﲰﻌﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺇﻧﻪ ﲦﺔ ﺗﺎﻭﺭﻳﺎﺕ ﻟﻠﻌﻘـﻞ ﺑﻌـﺪ‬ ‫ﺗﻄﻬﲑﻩ ﻭﺃﻥ ﺍﻟﻨﻔﺲ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺆﻫﻞ ﺑﻨﻌﻤﺔ ﺍﷲ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘـﺄﱂ‬ ‫ﻋﻨﺪﻣﺎ ﺗﺘﻌﺮﻯ ﻣﻦ ﲨﻴﻊ ﺁﻻﻣﻬﺎ ﺍﻟﻘﺪﳝﺔ ﻭﺗﻘﻮﻡ ﰲ ﺻﺤﺔ ﻃﺒﻴﻌﺘـﻬﺎ‬ ‫ﺍﻟﱵ ﻛﺎﻧﺖ ﳍﺎ ﺃﻭ ﹰﻻ ﻭﺗﺒﻘﻰ ﻛﺄ‪‬ﺎ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻫـﻲ ﻻ‬ ‫ﺗﺰﺍﻝ ﻣﺘﻘﻠﺒﺔ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ .‬ﻭﳌﺎ ﲰﻊ ﺃﺩﻟﻒ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺮﻭﺣﺎﱐ‬

‫}‪{١٦٢‬‬

‫}‪{١٦٣‬‬

‫ﻭﺃﻧﻪ ﳝﻜﻦ ﻟﻠﻨﻔﺲ ﺃﻥ ﺗﻘﺒﻞ ﺻﺤﺔ ﻃﺒﻴﻌﺘﻬﺎ ﺍﻟﱵ ﻛﺎﻧـﺖ ﳍـﺎ ﺃﻭ ﹰﻻ‬ ‫ﻭﻫﻲ ﻛﺎﺋﻨﺔ ﰲ ﺍﳉﺴﺪ ﻭﻛﺎﻥ ﺑﻌﺪ ﺷﺎﺑﹰﺎ ﺍﺷﺘﻬﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﻛﻤﺜـﻞ‬ ‫ﻋﺎﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﻳﺸﺘﻬﻲ ﺍﻟﻌﻈﺎﺋﻢ ﻓﻠﻤﺎ ﺟﺎﺀ ﺇﱃ ﻣﺪﻳﻨﺔ ﺍﻟﺮﻫﺎ ﺍﺧﺘﺎﺭ‬ ‫ﻟﻪ ﺳﻜﻨﹰﺎ ﻓﺮﻳﺪﹰﺍ ﻭﺃﺳﻠﻢ ﻧﻔﺴﻪ ﻷﻋﻤﺎﻝ ﻋﻈﻴﻤﺔ ﻭﺿـﻴﻘﺎﺕ ﺻـﻌﺒﺔ‬ ‫ﻭﺻﻠﻮﺍﺕ ﺩﺍﺋﻤﺔ ﻭﻛﺎﻥ ﻳﻀﻄﺮﻡ ﻓﻴﻪ ﺃﱂ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﻗﺪ ﻛﺎﻥ ﺃﻣﻠﻪ‬ ‫ﻛﻤﺎ ﻗﺪ ﲰﻊ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻋﻨﺪﻣﺎ ﻳﻨﻘﻲ ﻋﻘﻠﻪ ﻭﺟﻌﻞ ﻛﻞ ﻏﺮﺿﻪ‬ ‫ﳍﺬﺍ ﺍﻟﺸﻲﺀ ﻭﱂ ﻳﻘﱳ ﺻﻨﺎﻋﺔ ﺍﻟﻌﻤﻞ ﻗﺒﺎﻟﺔ ﺍﻷﻋﺪﺍﺀ ﻭﻻ ﻋﺮﻑ ﻣﻜﺮ‬ ‫ﺍﶈﺎﺭﺑﲔ ﻣﻌﻪ ﺑﻞ ﺍﺳﺘﻨﺪ ﻋﻠﻰ ﺍﻟﺘﺪﺍﺑﲑ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﻟﻮﺣﺪﺓ‬ ‫ﻭﱂ ﻳﻘﱳ ﻣﻊ ﻫﺬﻩ ﺍﻟﺘﻮﺍﺿﻊ ﻭﱂ ﻳﺬﻛﺮ ﻛﻠﻤﺔ ﺍﻹﳒﻴﻞ ﺃﻧﻪ ﺇﺫﺍ ﻋﻤﻠﺘﻢ‬ ‫ﻛﻞ ﺍﻟﱪ ﻓﻘﻮﻟﻮﺍ ﺇﻧﺎ ﻋﺒﻴﺪ ﺑﻄﺎﻟﻮﻥ ﺑﻞ ﻛﺎﻧﺖ ﺗﻀﻄﺮﻡ ﻓﻴـﻪ ﺷـﻬﻮﺓ‬ ‫ﺍﻟﻌﻈﺎﺋﻢ ﺑﻈﻨﻮﻥ ﻣﺘﺸﺎﳐﺔ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﺒﻌﺪ ﺯﻣﺎﻥ ﻛﺜﲑ ﻣﻦ ﺃﻋﻤﺎﻟـﻪ‬ ‫ﻭﺟﺪﻩ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺎﺭﻏﹰﺎ ﻣﻦ ﻣﻌﺮﻓﺔ ﻋﻤﻠﻪ ﻓﻈﻬﺮ ﻟﻪ ﻭﺃﺭﺍﻩ ﺫﺍﺗﻪ ﻛﻤﺜﻞ‬ ‫ﻧﻮﺭ ﻭﻗﺎﻝ ﻟﻪ ﺃﻧﺎ ﻫﻮ ﺍﻟﺒﺎﺭﺍﻗﻠﻴﻂ ﻭﺃﹸﺭﺳﻠﺖ ﺇﻟﻴﻚ ﻣﻦ ﺍﳌﺴﻴﺢ ﻷﺟـﻞ‬ ‫ﺃﺟﺮ ﺃﻋﻤﺎﻟﻚ ﻟﻜﻲ ﺃﺟﻌﻠﻚ ﺗﻨﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﻭﺃﻋﻄﻴﻚ ﻋﺪﻡ ﺍﻟﺘـﺄﱂ‬ ‫ﻭﺭﺍﺣﺔ ﻣﻦ ﺃﺗﻌﺎﺑﻚ ﻭﻃﻠﺐ ﻣﻨﻪ ﻋﻮﺽ ﻫﺬﺍ ﺃﻥ ﻳﺴﺠﺪ ﻟﻪ‪ .‬ﺃﻣﺎ ﺫﻟﻚ‬ ‫ﺍﻷﲪﻖ ﻏﲑ ﺍﳌﺪﺭﺏ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﻘﺘﺎﻝ ﻣﺎ ﺗﻌﻘﻞ ﻟﻴﻘﻮﻝ ﻟـﻪ ﻛـﻼﻡ‬ ‫ﺫﻟﻚ ﺍﳌﺘﻮﺣﺪ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﺇﱐ ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﻧﻈﺮ ﺍﳌﺴﻴﺢ ﻫﻬﻨﺎ ﺑﻞ‬ ‫ﺇﱐ ﺃﺻﻠﻲ ﺃﻥ ﺃﻧﻈﺮﻩ ﰲ ﻋﺎﳌﻪ ﻭﺍﺿﻤﺤﻞ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﳊﺎﻝ ﻣـﻦ‬ ‫ﻗﺪﺍﻣﻪ ﻭﺑﻄﻞ ﻃﻐﻴﺎﻧﻪ‪ .‬ﺑﻞ ﺿﺮﺏ ﺑﺸﻬﻮﺓ ﺍﻟﻌﻈﺎﺋﻢ ﻭﺧﺮ ﺳﺎﺟﺪﹰﺍ ﻟـﻪ‬ ‫ﻭﺗﺴﻠﻂ ﻋﻠﻴﻪ ﻣﻨﺬ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻭﻣﻸﻩ ﺑﺎﳋﻴﺎﻻﺕ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻋﻮﺽ‬

‫ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﺍﻹﳍﻴﺔ ﻭﺟﻌﻠﻪ ﻳﺒﻄﻞ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ ﺍﻷﻭﱃ ﺍﻟﻘﺪﳝﺔ ﻭﻋﻠﻘﻪ‬ ‫ﺑﺮﺟﺎﺀ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻛﻤﺜﻞ ﺇﻧﻪ ﻣﺎ ﻋﺎﺩ ﳛﺘﺎﺝ ﻷﻋﻤﺎﻝ ﺍﳉﺴﺪ ﻭﻗﻤﻌﻪ‬ ‫ﻭﺍﳊﺮﺏ ﻣﻊ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺃﺻﺒﺢ ﺭﺋﻴﺲ ﺑﺪﻋﺔ ﺍﳌﺼﻠﲔ ﺍﻟﺬﻳﻦ ﻋﻨﺪﻣﺎ‬ ‫ﻛﺜﺮﻭﺍ ﻭﺻﺎﺭﻭﺍ ﳎﻤﻌﹰﺎ ﻛﺒﲑﹰﺍ ﻣﻦ ﺍﻟﺮﻫﺒﺎﻥ ﻇﻬﺮ ﻏﺸﻬﻢ ﻟﻸﺳـﻘﻒ‬ ‫ﻓﺒﻄﻞ ﺗﻌﻠﻴﻤﻬﻢ ﻭﻃﺮﺩﻫﻢ ﻭﻫﻢ ﺍﻵﻥ ﰲ ﺃﺩﻳﺮﺓ ﺑﻼﺩ ﺃﻳﻘﺎﻧﻮﻥ‪ .‬ﻭﺃﻧﺖ‬ ‫ﻋﺎﺭﻑ ﺃﻳﻀﹰﺎ ﻳﺎﺳﻮﻧﺎ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺍﻟﺮﻫﺎ ﻛﺎﻥ ﻫـﺬﺍ ﻳـﺸﺘﻬﻲ ﺃﻥ‬ ‫ﻳﻌﻤﻞ ﻣﺜﻞ ﺫﺍﻙ ﻭﺿﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﻗﻼﻳﺘﻪ ﻭﺃﻗﺎﻣﻪ ﻋﻠـﻰ‬ ‫ﺍﳉﺒﻞ ﺍﳌﺪﻋﻮ ﺇﺳﻜﺎﻫﲔ ﻭﺃﻇﻬﺮ ﻟﻪ ﺷﺒﻪ ﻣﺮﻛﺒﺔ ﻭﺧﻴﻮﻝ ﻭﻗﺎﻝ ﻟﻪ ﺇﻥ‬ ‫ﺍﷲ ﻗﺪ ﺃﺭﺳﻞ ﻟﻴﻨﻘﻠﻚ ﻛﻤﺜﻞ ﺇﻳﻠﻴﺎ ﺑﺎﳌﺮﻛﺒﺔ ﻭﳌﺎ ﺿﻞ ﺑﻌﺪﻡ ﻣﻌﺮﻓﺘـﻪ‬ ‫ﻭﺻﻌﺪ ﻭﻗﺎﻡ ﻓﻮﻗﹰﺎ ﻣﻨﻬﺎ ﺍﳓﻠﺖ ﺍﻟﻔﻨﻄﺴﺔ ﲨﻴﻌﻬﺎ ﻭﻭﻗﻊ ﻫﻮ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﻟﻌﻠﻮ ﺍﻟﻜﺒﲑ ﻭﻣﺎﺕ ﻣﻴﺘﺔ ﺳﻴﺌﺔ ﻭﺻﺎﺭ ﺃﺿﺤﻮﻛﺔ‪ .‬ﻭﺁﺧﺮﻭﻥ ﻛﺜﲑﻭﻥ‬ ‫ﰲ ﺗﺪﺑﲑ ﺍﻟﻮﺣﺪﺓ ﻫﺬﺍ ﻋﺮﺽ ﳍﻢ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺫﻟﻚ ﻟﻌـﺪﻡ‬ ‫ﻣﻌﺮﻓﺘﻬﻢ ﲝﻴﻞ ﺍﻟﻌﺪﻭ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﺇﱐ ﻟﺴﺖ ﺃﺫﻛﺮ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻫﻬﻨﺎ‬ ‫ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﺑﻞ ﻟﻨﻌﺮﻑ ﺟﻴﺪﹰﺍ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧـﺸﺘﻬﻲ ﻧﻈـﺮ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺃﻭ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺃﻭ ﺍﻟﻈﻨﻮﻥ ﺑﻌﺪﻡ ﺗﺄﱂ ﺍﻟـﻨﻔﺲ ﺃﻭ ﺗﻄﻬـﲑ‬ ‫ﺍﻟﻌﻘﻞ ﻣﺜﻠﻤﺎ ﺑﻠﻐﲏ ﻋﻦ ﺻﺒﻴﺎﻥ ﻣﺒﺘﺪﺋﲔ ﻣﻀﻄﺮﺑﲔ ﻣﻦ ﲨﻴﻊ ﺍﻵﻻﻡ‬ ‫ﻭﻳﺘﻜﻠﻤﻮﻥ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻭﻳﺘﻜﻠﻤﻮﻥ ﺑﺎﻟﺘﻌﻠﻴﻢ ﺍﳌﺨﻮﻑ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻣﺘﺪﺍﺧﻞ ﻋﻦ ﺍﳉﺴﺪ ﻭﻫﻢ ﳛﺴﺒﻮﻧﻪ ﻣﺜﻞ ﺑﻘﻴﺔ ﺍﻷﺧﺒﺎﺭ‪ .‬ﻭﺇﱐ ﺃﻗـﻮﻝ‬ ‫ﺇﻥ ﻫﺬﺍ ﻟﻴﺲ ﺧﻄﺄ ﺻﻐﲑﹰﺍ ﺑﻞ ﻧﻘﻤﺔ ﻛﺜﲑﺓ ﻋﻠﻴﻪ‪ .‬ﻓﻠﻤﺎ ﻗﺎﻝ ﺃﺣـﺪ‬ ‫ﺍﻟﻘﺪﻳﺴﲔ ﺇﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﻜﻠﻢ ﻋﻦ ﻋﻨﺎﻳﺔ ﺍﷲ ﻭﺩﻳﻨﻮﻧﺘﻪ ﺃﻣـﺎﻡ‬

‫}‪{١٦٤‬‬

‫}‪{١٦٥‬‬

‫ﺍﻟﺸﺒﺎﺏ ﻭﺍﳌﺒﺘﺪﺋﲔ ﻷﻧﻪ ﳚﻌﻞ ﻓﻴﻬﻢ ﺍﻟﺮﺧﺎﻭﺓ ﺳﺮﻳﻌﹰﺎ‪ .‬ﻭﻗـﺎﻝ ﻫـﺬﺍ‬ ‫ﺍﻟﻘﺪﻳﺲ ﺇﻥ ﺍﻟﻨﺎﺱ ﺍﳌﻤﺘﻠﺌﲔ ﺁﻻﻣـﹰﺎ ﻭﻳﻔﺤـﺼﻮﻥ ﻋﻠـﻰ ﻛـﻼﻡ‬ ‫ﺍﳌﺘﺠﺴﻤﲔ ﻭﺍﻟﻐﲑ ﻣﺘﺠﺴﻤﲔ ﻳﺸﺒﻬﻮﻥ ﺍﳌﺮﺿﻰ ﺍﻟﺬﻳﻦ ﻳﺘﻜﻠﻤﻮﻥ ﻋﻦ‬ ‫ﺍﻟﻌﺎﻓﻴﺔ‪ .‬ﻭﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﳌﺎ ﺃﺣﺲ ﺑﻘﻮﻡ ﻣﻦ ﺍﻟﺘﻼﻣﻴـﺬ ﰲ ﺫﻟـﻚ‬ ‫ﺍﻟﺰﻣﺎﻥ ﺃ‪‬ﻢ ﺗﻐﺎﻓﻠﻮﺍ ﻭ‪‬ﺎﻭﻧﻮﺍ ﻋﻦ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻫـﻢ ﻳـﺸﺘﻬﻮﻥ‬ ‫ﺳﻌﺎﺩﺓ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻗﺎﻝ ﺗﻌﺮﻭﺍ ﺃﻭ ﹰﻻ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﲜﻤﻴﻊ ﺗﻘﺎﻟﻴـﺪﻩ‬ ‫ﻭﺍﻟﺒﺴﻮﺍ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻳﺘﺠﺮﺩ ﺑﺰﻳﺎﺩﺓ ﺍﳌﻌﺮﻓﺔ ﺷﺒﻪ ﺧﺎﻟﻘﻪ ﻭﻻ ﺗﺸﺘﻬﻮﺍ‬ ‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺣﺪﺙ ﱄ ﺃﻧﺎ ﻭﺍﻟﺮﺳﻞ ﺑﺎﻟﻨﻌﻤﺔ ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﺼﲑ ﻟﻜﻞ‬ ‫ﺃﺣﺪ ﻷﻥ ﺍﻟﺮﺏ ﻳﺮﺣﻢ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﻘﺴﻮ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻫـﻮ‬ ‫ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻗﺒﺎﻟﺔ ﺇﺭﺍﺩﺗﻪ‪ .‬ﻓﻬﻨﺎﻙ ﻭﻗﺖ ﻳﻌﻄﻰ ﻓﻴﻪ ﳎﺎﻧﹰﺎ ﻭﻫﻨﺎﻙ ﻭﻗﺖ‬ ‫ﻳﻄﻠﺐ ﻓﻴﻪ ﺃﻋﻤﺎ ﹰﻻ ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻌﻄﻰ‪ .‬ﻭﻫﻨﺎﻙ ﻭﻗﺖ ﻻ ﻳﻌﻄﻰ ﻓﻴـﻪ‬ ‫ﺣﱴ ﺑﻌﺪ ﺍﻷﻋﻤﺎﻝ ﺑﻞ ﳛﻔﻈﻬﺎ ﻟﻨﺎ ﻟﻴﻌﻄﻴﻬﺎ ﰲ ﻭﻗﺘﻬﺎ ﻭﰲ ﺑﻠـﺪﻫﺎ‪.‬‬ ‫ﻓﻨﺠﺪ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺃﻥ ﺍﳌﺴﻴﺢ ﻻ ﻳﺼﻨﻊ ﺍﺧﺘﻼﻓﺎﺕ ﰲ ﺍﻟﺬﻳﻦ ﻫـﻢ‬ ‫ﻣﻦ ﺧﻮﺍﺻﻪ ﰲ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻓﻘﻂ ﺑﻞ ﻭﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻫﻲ ﺃﺣﻂ ﻣـﻦ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﺑﺎﳌﻌﻤﻮﺩﻳﺔ ﻳﻐﻔﺮ ﳎﺎﻧﹰﺎ ﻭﻻ ﻳﻄﻠﺐ ﺷـﻴﺌﹰﺎ ﻏـﲑ‬ ‫ﺍﻹﳝﺎﻥ ﻓﻘﻂ ﻭﺃﻣﺎ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻦ ﺍﳋﻄﻴﺔ ﺍﻟﱵ ﺗﻔﻌـﻞ ﺑﻌـﺪ‬ ‫ﺍﳌﻌﻤﻮﺩﻳﺔ ﻓﻴﻄﻠﺐ ﺃﻋﻤﺎ ﹰﻻ ﻭﻻ ﻳﻐﻔﺮ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﺑﻞ ﺑﻌﺪ ﺿـﻴﻘﺎﺕ‬ ‫ﻭﺃﺣﺰﺍﻥ ﻭﺗﻨﻬﺪ ﻭﺩﻣﻮﻉ ﻭﺑﻌﺪﻫﺎ ﻳﻐﻔﺮ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ ﰲ ﻣﺪﺓ ﻗﻠﻴﻠﺔ ﺑﻞ‬ ‫ﺑﻌﺪ ﺻﱪ ﻛﺜﲑ ﻭﺛﺒﺎﺕ ﰲ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻋﺪﻡ ﺗﻐﲑ ﺯﻣﺎﻧﹰﺎ ﻛﺒﲑﹰﺍ‪.‬‬ ‫@ @‬

‫}‪{١٦٦‬‬

‫‪òàÈäÛa@ÝàÇë@æb¹⁄a‬‬ ‫ﻫﻮﺫﺍ ﳒﺪ ﺍﻟﻠﺺ ﺑﺎﻟﺼﻠﺐ ﻏﻔﺮ ﻟﻪ ﳎﺎﻧﹰﺎ ﻭﻛﻔﺎﻩ ﺃﻧﻪ ﺍﻋﺘﺮﻑ ﺑـﻪ‬ ‫ﺑﻜﻼﻣﻪ ﻭﺍﻟﺰﺍﻧﻴﺔ ﻃﻠﺐ ﻣﻨﻬﺎ ﺇﳝﺎﻧﹰﺎ ﻭﺩﻣﻮﻋﹰﺎ ﻭﻫﺬﻩ ﺃﻳﻀﹰﺎ ﻏﻔﺮ ﳍﺎ ﳎﺎﻧﹰﺎ‬ ‫ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﳐﻠﻌﹰﺎ ﻣﻠﻘﻰ ﻋﻠﻰ ﺳﺮﻳﺮﻩ ﻓﻠﻢ ﻳﻐﻔﺮ ﻟﻪ ﺧﻄﺎﻳﺎﻩ ﻭﺃﻋﻄﺎﻩ‬ ‫ﺍﻟﺸﻔﺎﺀ ﻷﺟﻞ ﺇﳝﺎﻧﻪ ﺑﻞ ﻷﺟﻞ ﺇﳝﺎﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﳛﻤﻠﻮﻧـﻪ‬ ‫ﻭﻟﻜﻲ ﻳﺆﻣﻦ ﺁﺧﺮﻭﻥ‪ .‬ﻭﺁﺧﺮ ﺃﻋﻄﺎﻩ ﺻﺤﺔ ﺍﳉﺴﺪ ﻭﺻﺤﺔ ﺍﻟـﻨﻔﺲ‬ ‫ﻭﺁﺧﺮ ﻛﺎﻥ ﻣﻠﻘﻰ ﻋﻠﻰ ﺳﺮﻳﺮ ﲦﺎﻥ ﻭﺛﻼﺛﲔ ﺳﻨﺔ ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﻤﻊ ﻣﻨﻪ‬ ‫ﻓﻘﻂ ﺇﻥ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺸﻔﻰ ﻭﻣﻦ ﺳﺎﻋﺘﻪ ﺷﻔﺎﻩ ﻭﻏﻔﺮ ﻟﻪ ﺧﻄﺎﻳﺎﻩ‬ ‫ﺑﺄﻧﻪ ﻗﺎﻝ ﻟﻪ ﻻ ﺗﻌﺪ ﲣﻄﺊ‪ .‬ﻓﺄﺷﺎﺭ ‪‬ﺬﺍ ﺃﻥ ﺧﻄﺎﻳﺎﻩ ﻛﺎﻧﺖ ﺳـﺒﺐ‬ ‫ﻣﺮﺿﻪ ﻭﻗﺎﻝ ﻟﻪ ﻻ ﺗﻌﺪ ﲣﻄﺊ ﻟﺌﻼ ﻳﺼﲑ ﻟﻚ ﺃﺷﺮ ﻣﻦ ﺍﻷﻭﻝ ﻓـﺈﻥ‬ ‫ﻣﺪﺍﻭﻣﺔ ﻣﺮﺿﻚ ﺷﻔﻊ ﰲ ﻛﺜﺮﺓ ﺧﻄﺎﻳﺎﻙ ﻭﻫﻮﺫﺍ ﻗﺪ ﻏﻔﺮﺕ ﻟﻚ ﻓﻼ‬ ‫ﺗﻌﺪ ﲣﻄﺊ ﻟﺌﻼ ﻳﺼﻴﺒﻚ ﺃﺷﺮ ﻣﻦ ﺍﻷﻭﻝ‪.‬‬ ‫ﻭﺍﻟﻘﺎﺋﺪ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻪ ﻟﺴﺖ ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﺗﺪﺧﻞ ﲢﺖ ﺳـﻘﻒ‬ ‫ﺑﻴﱵ ﻓﻤﻦ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻤﻠﻮﺀﺓ ﺇﳝﺎﻧﹰﺎ ﻭﻣﻌﺮﻓﺔ ﻣﺪﺣﻪ ﻭﺃﻋﻄﻰ‬ ‫ﺍﻟﻌﺎﻓﻴﺔ ﻻﺑﻨﻪ‪ .‬ﻭﺍﻟﻜﻨﻌﺎﻧﻴﺔ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﺿﺮﺑﺖ ﻟﻪ ﺍﳌﺜﻞ ﻭﺃﻇﻬﺮﺕ‬ ‫ﺍﻻﺗﻀﺎﻉ ﻭﺣﻘﺎﺭ‪‬ﺎ ﻭﻋﻈﻤﺔ ﺍﻟﺬﻱ ﺗﺴﺄﻟﻪ ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺃﻣﺮ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﻭﺧﺮﺝ ﻣﻦ ﺍﺑﻨﺘﻬﺎ ﻭﻣﺪﺡ ﻋﻈﻴﻢ ﺇﳝﺎ‪‬ﺎ‪ .‬ﻭﺁﺧﺮ ﻛﺎﻥ ﰲ ﺍﺑﻨﻪ ﺷﻴﻄﺎﻥ‬ ‫ﻓﻐﺼﺒﻪ ﺟﺪﹰﺍ ﺃﻥ ﻳﺆﻣﻦ ﻭﻭﲞﻪ ﻭﻏﲑ ﻗﻠﺔ ﺇﳝﺎﻧﻪ ﻭﻣﻦ ﻗـﻮﺓ ﻛﻼﻣـﻪ‬ ‫ﻭﺻﻌﻮﺑﺔ ﺍﻟﻀﻴﻘﺔ ﺍﻟﱵ ﺃﻧﺒﻪ ﻓﻴﻬﺎ ﲢﺮﻙ ﻓﻴﻪ ﺍﻹﳝﺎﻥ ﻭﻫـﺬﺍ ﺃﻳـﻀﹰﺎ ﱂ‬ ‫}‪{١٦٧‬‬

‫ﻳﺘﺮﻛﻪ ﺧﺎﺋﺒﹰﺎ ﺑﻞ ﺃﰎ ﺷﻔﺎﺀ ﺍﺑﻨﻪ ﻟﻠﻮﻗﺖ‪ .‬ﻭﻳـﺎﻳﺮﺱ ﺃﻳـﻀﹰﺎ ﺭﺋـﻴﺲ‬ ‫ﺍﳉﻤﺎﻋﺔ ﳌﺎ ﺳﺄﻟﻪ ﺃﻥ ﳝﻀﻲ ﻭﻳﺸﻔﻲ ﺍﺑﻨﻪ ﻭﳌﺎ ﲰﻊ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ﺃﻥ‬ ‫ﺍﺑﻨﺘﻪ ﻗﺪ ﻣﺎﺗﺖ ﻓﻼ ﺗﺘﻌﺐ ﺍﳌﻌﻠﻢ ﻭﻃﻠﺐ ﺃﻥ ﳝﻀﻲ ﻣﻨﻌﻪ ﺭﺑﻨﺎ ﻳﺴﻮﻉ‬ ‫ﻭﻗﺎﻝ ﻟﻪ ﺍﺛﺒﺖ ﺁﻣﻦ ﻓﻘﻂ ﻓﺘﺤﻴﺎ ﺍﺑﻨﺘﻚ‪ .‬ﻭﻧﺎﺯﻓﺔ ﺍﻟﺪﻡ ﻋﻨﺪ ﺩﻧﻮﻫﺎ ﻣﻦ‬ ‫ﻃﺮﻑ ﺛﻮﺑﻪ ﻓﻘﻂ ﺃﻋﻄﺎﻫﺎ ﺍﻟﻌﺎﻓﻴﺔ‪ .‬ﻭﲡﺪ ﰲ ﺍﻹﳒﻴﻞ ﺃﻣﻮﺭﹰﺍ ﻛـﺜﲑﺓ‬ ‫ﻣﺜﻞ ﻫﺬﻩ ﻗﺪ ﻓﻌﻞ ﺍﻟﺮﺏ ﻣﻦ ﺃﺟﻞ ﻏﻔﺮﺍﻥ ﺍﳋﻄﻴﺔ ﻭﻣﻦ ﺃﺟﻞ ﺻﺤﺔ‬ ‫ﺍﳉﺴﺪ ﻓﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺴﲑ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺃﻣـﺎ ﰲ ﻫـﺬﺍ‬ ‫ﺍﻟﻮﻗﺖ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺧﻄﺎﻳﺎ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﻭﻛﺬﻟﻚ ﻻ ﳝﻨﺢ ﺷـﻔﺎﺀ‬ ‫ﻟﻜﻨﻪ ﻳﻄﻠﺐ ﺗﻮﺑﺔ ﻃﻮﻳﻠﺔ ﻭﲪﻞ ﻗﻮﺍﻧﲔ ﲟﻘﺪﺍﺭ ﺍﳋﻄﻴﺔ‪ .‬ﻭﺃﻣﺎ ﻋـﻦ‬ ‫ﺷﻔﺎﺀ ﺍﳉﺴﺪ ﻓﺈﻧﻪ ﻻ ﻳﺮﻳﺪ ﺃﻋﻤﺎ ﹰﻻ ﻭﺗﺪﺍﺑﲑ ﺻﻌﺒﺔ ﺳـﻨﲔ ﻛـﺜﲑﺓ‬ ‫ﻭﻣﻴﺘﻮﺗﺔ ﻣﻦ ﲨﻴﻊ ﻣﺎ ﰲ ﺍﻟﻌﺎﱂ ﻭﺑﻌﺪ ﺫﻟﻚ ﺑﺎﳉﻬـﺪ ﻳﻌﻄـﻲ ﺃﻭ ﻻ‬ ‫ﻳﻌﻄﻲ ﺳﻠﻄﺎﻧﹰﺎ ﻟﻘﻮﻡ ﺃﻥ ﻳﺼﻨﻌﻮﺍ ﺍﻟﺸﻔﺎﺀ‪ .‬ﻭﳓﻦ ﻻ ﻧﻠـﻮﻡ ﺇﺭﺍﺩﺗـﻪ‬ ‫ﻭﳓﺎﻛﻤﻪ ﳌﺎﺫﺍ ﻛﺎﻥ ﺑﺎﻷﻣﺲ ﻏﲑ ﺍﻟﻴﻮﻡ‪ .‬ﻓﺎﳌﺆﻣﻨﻮﻥ ﺍﻷﻭﻟﻮﻥ ﻛـﺎﻧﻮﺍ‬ ‫ﰲ ﺣﺎﻝ ﻋﻤﺎﺩﻫﻢ ﻭﻗﺒﻮﳍﻢ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻳﻈﻬﺮ ﻓﻌﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﰲ ﺃﻧﻔﺴﻬﻢ ﻓﻤﻨﻬﻢ ﻣﻦ ﻛﺎﻧﻮﺍ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻠﺴﺎﻥ ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﺘﻨﺒﺄ‬ ‫ﻭﺁﺧﺮﻭﻥ ﻛﺎﻧﻮﺍ ﻳﻈﻬﺮﻭﻥ ﺃﻓﻜﺎﺭ ﺍﻟﻨﺎﺱ ﻭﺳﺮﺍﺋﺮﻫﻢ ﻛﻤﺜﻞ ﻣﺎ ﻗـﺎﻝ‬ ‫ﺑﻮﻟﺲ ﺍﻟﻘﺪﻳﺲ ﺇﻥ ﺃﻧﻮﺍﻉ ﺍﳌﻮﺍﻫﺐ ﻛﺜﲑﺓ ﻭﻟﻜﻦ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﻔﺎﻋﻞ‬ ‫ﰲ ﺍﻟﻜﻞ ﻭﰲ ﻛﻞ ﺃﺣﺪ ﻓﺜﻤﺔ ﻣﻦ ﻳﻌﻄﻲ ﻛﻼﻡ ﺣﻜﻤﺔ ﻭﺁﺧﺮ ﻛﻼﻡ‬ ‫ﻣﻌﺮﻓﺔ ﺑﺎﻟﺮﻭﺡ ﻭﻵﺧﺮ ﺇﻓﺮﺍﺯ ﺍﻷﺭﻭﺍﺡ‪ .‬ﻭﺁﺧـﺮ ﺃﻧـﻮﺍﻉ ﺍﻷﻟـﺴﻦ‬ ‫ﻭﻫﻜﺬﺍ‪ ...‬ﻛﻞ ﻫﺬﻩ ﻛﺎﻧﺖ ﺗﻜﻮﻥ ﻋﻨﺪ ﺍﳌﻌﻠﻤﲔ ﺍﻟﻘﺪﻣﺎﺀ ﰲ ﺣﺎﻝ‬ ‫}‪{١٦٨‬‬

‫ﻋﻤﺎﺩﻫﻢ ﻭﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﺈﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻳﻌﻄﻰ ﻟﻠﺬﻳﻦ ﻳﻌﺘﻤـﺪﻭﻥ‬ ‫ﻭﻳﻨﺎﻟﻮﻧﻪ ﺑﺘﺤﻘﻴﻖ ﻣﺜﻞ ﺍﻷﻭﻟﲔ ﻭﻟﻜﻨﻪ ﻻ ﻳﻈﻬﺮ ﻓﻌﻠـﻪ ﻓـﻴﻬﻢ ﰲ‬ ‫ﺍﳊﺎﻝ ﺑﻞ ﻫﻮ ﳐﻔﻲ ﻋﻨﻬﻢ‪ .‬ﻭﺇﻥ ﱂ ﳜﺮﺝ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﻳﺒﺪﺃ‬ ‫ﺑﻄﺮﻳﻖ ﺍﻟﺴﲑﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﳛﻔﻆ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳌﺸﺮﻭﻋﺔ ﻣﻦ ﺭﺑﻨﺎ‬ ‫ﻳﺴﻮﻉ‪ .‬ﻭﻳﺴﲑ ﲝﺮﺹ ﻭﻳﺘﺠﻠﺪ ﺑﺎﻟﻄﺮﻳﻖ ﺍﳌﻀﻐﻄﺔ ﺍﻟـﻀﻴﻘﺔ ﺍﻟـﱵ‬ ‫ﻟﻺﳒﻴﻞ ﻓﻠﻦ ﻳﻈﻬﺮ ﻓﻴﻪ ﻓﻌﻞ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧﺎﻟﻪ ﻣﻦ ﺍﳌﻌﻤﻮﺩﻳﺔ ﻭﻫﻜﺬﺍ‬ ‫ﻧﺮﻯ ﺃﻥ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﻗﺪ ﺗﻐﲑﺕ ﲤﺎﻣﹰﺎ ﻋﻦ ﺍﻷﻳﺎﻡ ﺍﻷﻭﱃ ﺇﻥ ﻛـﺎﻥ‬ ‫ﻏﻔﺮﺍﻥ ﺧﻄﺎﻳﺎ ﺃﻭ ﺷﻔﺎﺀ ﺍﻷﺟﺴﺎﺩ ﺃﻭ ﺍﺧﺘﻼﻑ ﻣﻮﺍﻫﺐ ﺗﻈﻬـﺮ ﰲ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻌﺘﻤﺪﻭﻥ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﱵ ﻳﻘﺒﻠـﻬﺎ ﺍﻟﻌﻘـﻞ‬ ‫ﻭﺫﻫﻦ ﺍﻟﺬﻳﻦ ﻳﻘﺒﻠﻮﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪.‬‬ ‫ﺇﻥ ﺳﺒﺐ ﺗﻐﻴﲑ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻌﺮﻭﻑ ﻭﻣﻔﻬﻮﻡ ﻟﻜـﻞ ﻓﻬـﻴﻢ‬ ‫ﺧﻔﻴﹰﺎ ﻭﻇﺎﻫﺮﹰﺍ ﻭﻟﻴﺲ ﻟﻨﺎ ﳎﺎﻝ ﰲ ﻫﺬﺍ ﺍﳌﻴﻤـﺮ ﺃﻥ ﻧﻈﻬـﺮ ﻫـﺬﻩ‬ ‫ﺍﻷﺳﺒﺎﺏ ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻓﻘﻂ ﺑﻞ ﻭﺃﻳـﻀﹰﺎ ﰲ‬ ‫ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻓﺈﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺪﻳﻘﲔ ﺍﻟﺬﻳﻦ ﰲ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺘﺘﺎﻟﻴﺔ ﺑﻌﺪ‬ ‫ﻣﻮﺳﻰ ﻭﻳﺸﻮﻉ ﱂ ﻳﺼﻨﻌﻮﺍ ﺍﻟﻌﺠﺎﺋﺐ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺃﻳﺎﻣﻬﻤﺎ ﻭﺃﻳﻀﹰﺎ‬ ‫ﺍﺳﺘﻌﻼﻧﺎﺕ ﻭﻛﻼﻡ ﺍﷲ ﻣﻊ ﺍﻟﺒﺸﺮ ﻟﻴﺲ ﻛﺎﻟﻘـﺪﱘ ﻷﻥ ﰲ ﺫﻟـﻚ‬ ‫ﺍﻟﺰﻣﺎﻥ ﱂ ﻳﺘﻜﻠﻢ ﺍﷲ ﻣﻊ ﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻓﻘﻂ ﺑﻞ ﻗﺪ ﺗﻜﻠﻢ ﰲ‬ ‫ﺃﻭﻗﺎﺕ ﻛﺜﲑﺓ ﻣﻊ ﺃﻧﺎﺱ ﺧﻄﺎﺓ ﺃﻳﻀﹰﺎ‪ .‬ﻓﻘﺪ ﺗﻜﻠﻢ ﻣـﻊ ﺁﺩﻡ ﺑﻌـﺪ‬ ‫ﳐﺎﻟﻔﺘﻪ ﺍﻟﻮﺻﻴﺔ ﻭﺗﻜﻠﻢ ﻣﻊ ﻗﺎﻳﲔ ﺍﻟﻘﺎﺗﻞ ﻗﺒﻞ ﻭﺑﻌﺪ ﺟﺮﻣﻪ ﻭﺗﻜﻠﻢ ﻣﻊ‬ ‫ﺫﺍﻙ ﺍﳉﻴﻞ ﺍﻟﺰﺍﱐ ﺃﻱ ﻗﻮﻡ ﻧﻮﺡ ﻭﺗﻜﻠﻢ ﻣﻊ ﺃﺑﻴﻤﺎﻟﻚ ﺑﺎﳊﻠﻢ ﻭﻗـﺎﻝ‬ ‫}‪{١٦٩‬‬

‫ﺭﺩ ﺇﻣﺮﺃﺓ ﺍﻟﺮﺟﻞ ﺇﱃ ﺯﻭﺟﻬﺎ ﻷﻧﻪ ﻧﱯ‪ .‬ﻭﺑﻌﺪ ﻫﺆﻻﺀ ﻇﻬﺮ ﻭﺗﻜﻠﻢ ﻣﻊ‬ ‫ﺃﻧﺒﻴﺎﺀ ﻭﻗﻮﻡ ﺃﺑﺮﺍﺭ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻼ ﻳﻌﺪ ﻳﺘﻜﻠﻢ ﻭﻻ ﻣﻊ ﻫﺆﻻﺀ ﺑﻞ ﺃﻥ‬ ‫ﻼ‬ ‫ﺍﺗﻔﻖ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻣﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺑﻌﺪ ﺃﻥ ﺗﻨﻘﻲ ﻋﻘﻠﻪ ﻳﻜﻮﻥ ﻣـﺆﻫ ﹰ‬ ‫ﻟﻘﺒﻮﻝ ﻧﻈﺮﺓ ﺍﷲ ﺑﺘﺎﻭﺭﻳﺎ ﺭﻭﺣﺎﻧﻴﺔ ﻭﺃﻣﺎ ﺟﺴﺪﺍﻧﻴﹰﺎ ﻓﻠﻢ ﻳﻌﺪ ﻳﻈﻬﺮ ﺑﻌﺪ‬ ‫ﻷﻧﻪ ﺃﺭﺍﻧﺎ ﺑﻨﻌﻤﺘﻪ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻭﻭﺿﻊ ﻓﻴﻨﺎ ﻣﻮﻫﺒﺔ ﺭﻭﺣﻪ ﺍﻟﻘﺪﻭﺱ‬ ‫ﺧﻔﻴﹰﺎ ﻭﺃﻣﺮﻧﺎ ﺃﻥ ﻧﻄﻠﺐ ﺍﺳﺘﻌﻼﻧﻪ ﰲ ﺩﺍﺧﻠﻨﺎ ﻣﺜﻞ ﻗﻮﻟـﻪ ﻟﻠﻴﻬـﻮﺩ‬ ‫ﻫﻮﺫﺍ ﻣﻠﻜﻮﺕ ﺍﷲ ﺩﺍﺧﻠﻜﻢ‪.‬‬ ‫ﺇﻥ ﺗﺼﻮﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻟﻴﺴﺖ ﻹﺭﺍﺩﺗﻨﺎ ﺃﻥ ﻧﺆﻫﻞ ﳍـﺎ ﺃﻭ‬ ‫ﻻ ﻧﺆﻫﻞ ﺑﻞ ﻫﻲ ﻣﻮﻫﺒﺔ ﻧﻌﻤﺘﻪ ﻭﺃﻣﺎ ﺃﻥ ﳓﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻓﻬﻲ ﻹﺭﺍﺩﺗﻨﺎ‬ ‫ﻭﻷﺟﻞ ﺣﻔﻈﻬﺎ ﻭﺿﻌﻬﺎ ﰲ ﲨﻴﻊ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻭﺣﺮﺿﻨﺎ ﻋﻠـﻰ‬ ‫ﺫﻟﻚ‪ .‬ﻭﻟﻜﻨﺎ ﱂ ﳒﺪ ﻓﻘﻂ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻜﺘﺐ ﺃﻥ ﻧﻄﻠﺐ ﻣﻦ‬ ‫ﺍﷲ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺍﻟﺘﻄﻮﻳﺒﺎﺕ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﻫـﻲ ﺃﻳـﻀﹰﺎ‬ ‫ﻭﺻﺎﻳﺎ ﻭﻋﺮﻓﻨﺎ ﺑﻘﻮﻟﻪ ﻃﻮﰉ ﻟﻠﻨﻘﻴﺔ ﻗﻠﻮ‪‬ﻢ ﻷ‪‬ﻢ ﻳﻌﺎﻳﻨﻮﻥ ﺍﷲ ﻭﻋﻠﻤﻨﺎ‬ ‫ﺑﺎﻟﻜﻼﻡ ﻣﺎﺫﺍ ﳛﺼﻞ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺣﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻓﺈﻧﻪ ﳛﺼﻞ ﻋﻠـﻰ‬ ‫ﻧﻘﺎﺀ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﻘﻮﺩ ﺇﱃ ﻧﻈﺮﺓ ﺍﷲ‪ .‬ﻓﻘﺪ ﻋﺮﻓﻨﺎ ﺣﺪﻭﺙ ﺍﻷﻣـﺮ‬ ‫ﻭﻟﻜﻦ ﺃﻥ ﻧﻄﻠﺐ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﻠﻢ ﻳﺄﺫﻥ ﻟﻨﺎ ﻷﻥ ﺑﻮﻟﺲ ﺍﻟﻘـﺪﻳﺲ ﱂ‬ ‫ﻳﻔﺘﺨﺮ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺍﺳﺘﻌﻼﻧﻪ ﺃﻧﻪ ﺍﺧﺘﻄـﻒ ﺇﱃ ﺍﻟﻔـﺮﺩﻭﺱ ﻭﺇﱃ‬ ‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﺪ ﺃﺣﺎﻟﻪ ﻋﻠﻰ ﻭﺟﻪ ﻏﲑﻩ ﻭﻗﺎﻝ ﻣﻦ ﺟﻬـﺔ ﻫـﺬﺍ‬ ‫ﺍﻓﺘﺨﺮ ﻭﺃﻣﺎ ﻋﻦ ﻧﻔﺴﻲ ﻓﻠـﻴﺲ ﱄ ﺃﻥ ﺃﻓﺘﺨـﺮ ﺑـﻞ ﺑـﺎﻷﻣﺮﺍﺽ‬ ‫ﻭﺍﻟﻀﻴﻘﺎﺕ ﺍﻟﱵ ﻷﺟﻞ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻳﺼﱪ ﻋﻠﻴﻬﺎ ﻭﻗﺎﻝ ﺇﻥ ﻫﺬﻩ ﻫﻲ‬ ‫}‪{١٧٠‬‬

‫ﺧﺎﺻﺔ ﻟﻪ ﻷ‪‬ﺎ ﺗﻜﻤﻞ ﺑﺈﺭﺍﺩﺗﻪ ﻭﺣﺒﻪ ﺃﻣﺎ ﺍﻻﺳﺘﻌﻼﻥ ﻓﻴﻜـﻮﻥ ﻣـﻦ‬ ‫ﻣﻮﻫﺒﺔ ﺍﻟﻨﻌﻤﺔ ﻭﻋﻄﻴﺘﻬﺎ‪.‬‬ ‫‪a@bíb•ë@ÅЧ@bäîÏ@ÝàÈm@òàÈäÛa‬‬ ‫ﻓﻠﻴﻌﻈﻢ ﰲ ﺃﻋﻴﻨﻨﺎ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺷـﻲﺀ ﺃﻥ ﳓﻔـﻆ ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﻭﻧﻄﻠﺐ ﺍﳌﻌﻮﻧﺔ ﻣﻦ ﺍﷲ ﰲ ﻛﻞ ﻭﻗﺖ ﻷﺟﻞ ﺣﻔﻈﻬﺎ ﻭﺇﻥ ﻗﻠﻨﺎ ﺇ‪‬ﺎ‬ ‫ﻋﺴﺮﺓ ﻭﺻﻌﺒﺔ ﻓﻘﺪ ﺃﻇﻬﺮ ﻟﻨﺎ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻭ ﹰﻻ ﻟﺌﻼ ﻧﻈﻦ ﺃﻧﻪ ﺻﺎﺩﻓﻨﺎ‬ ‫ﺷﻴﺌﹰﺎ ﺟﺪﻳﺪﹰﺍ ﻗﺎﻝ ﺍﺩﺧﻠﻮﺍ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﻀﻴﻖ ﻓﻘﺪ ﻧﺎﺩﻯ ﻟﻨﺎ ﰲ ﺑﺸﺎﺭﺗﻪ‬ ‫ﺃﻥ ﺍﻟﺒﺎﺏ ﻟﻄﻴﻒ ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﱃ ﺍﳊﻴﺎﺓ ﺿﻐﻄﺔ ﻭﻻ ﳚﺐ‬ ‫ﺃﻥ ﻧﻔﺴﺮ ﺍﻟﻮﺻﺎﻳﺎ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻣﻌﺎﻧﻴﻬﺎ ﻛﻤﺎ ﻓﺴﺮﻫﺎ ﺗﺎﺩﺭﺱ ﺍﳉﺎﻫﻞ‬ ‫ﺍﺑﻦ ﻋﻢ ﻧﺴﻄﻮﺭ ﻭﻣﻦ ﻳﺸﺒﻬﻪ‪.‬‬ ‫ﲰﻌﻨﺎ ﺃﻧﻪ ﻗﺎﻝ ﻻ ﺗﻘﺘﻨﻮﺍ ﺛﻮﺑﲔ ﻭﻻ ‪‬ﺘﻤﻮﺍ ﺑﺎﻟﻐﺪ ﻭﻣﻦ ﻳﻀﺮﺑﻚ‬ ‫ﻼ ﺍﻣﺾ ﻣﻌـﻪ ﻣـﻴﻠﲔ‬ ‫ﻋﻠﻰ ﺧﺪﻙ ﻗﺪﻡ ﻟﻪ ﺍﻵﺧﺮ ﻭﻣﻦ ﻳﺴﺨﺮﻙ ﻣﻴ ﹰ‬ ‫ﻓﺤﺴﺒﻤﺎ ﻗﺎﳍﺎ ﻫﻮ ﺃﻋﲏ ﺍﻟﻮﺻﺎﻳﺎ ﻛﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﻔﻈﻬﺎ ﻭﻻ ﳒﻌﻞ‬ ‫ﳍﺎ ﺗﻔﺎﺳﲑ ﻣﻀﺎﺩﺓ ﺑﻞ ﺗﻔﺴﲑﻫﺎ ﻫﻮ ﻋﻤﻠﻬﺎ ﻭﻟﻴﺲ ﳚﺐ ﺃﻥ ﻧﻔﺴﺮﻫﺎ‬ ‫ﺑﺎﻟﻜﻼﻡ ﺑﻞ ﺑﺎﻟﻌﻤﻞ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻷﺳﺮﺍﺭ ﺍﻟﱵ ﰲ ﺍﻟﻄﺒﺎﺋﻊ ﻭﺍﻟﻜﺘﺐ ﻻ‬ ‫ﺗﻔﺴﺮ ﺑﺎﻟﻜﻼﻡ ﻭﺍﻟﺘﺮﲨﺔ ﺑﻞ ﺗﻔﺴﲑﻫﺎ ﻳﻜﻮﻥ ﺑﺘﺼﻮﺭ ﺗﺎﻭﺭﻳﺘﻬﺎ ﺿﻮﺋﻴﹰﺎ‬ ‫ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻴﺲ ﺗﻔﺴﲑﻫﺎ ﺑﺎﻟﻜﻼﻡ ﺑﻞ ﺑﺎﻟﻌﻤﻞ‪ .‬ﻓﺘﻤـﺎﻡ‬ ‫ﲨﻴﻊ ﺍﻵﻻﻡ ﻭﺿﻴﻘﺎﺕ ﺍﻟﺒﺸﺮ ﻫﻮ ﺍﳌﻮﺕ ﺍﻟﻄﺒﻴﻌﻲ ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻗﺪ‬ ‫ﻭﺿﻌﺖ ﻟﻨﺎ ﺑﺎﻟﻮﺻﻴﺔ ﻷﻧﻪ ﻗﺎﻝ ﻛﻞ ﻣﻦ ﻻ ﳛﻤﻞ ﺻﻠﻴﺒﻪ ﻭﻳﺘﺒﻌﲏ ﻓﻼ‬ ‫}‪{١٧١‬‬

‫ﻳﺴﺘﺤﻘﲎ ﻭﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﳜﻠﺺ ﻧﻔﺴﻪ ﻓﻠﻴﻬﻠﻜﻬـﺎ‪ .‬ﻭﺇﻥ ﱂ ﳚﺤـﺪ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﺷﻲﺀ ﻳﺮﻯ‪ ،‬ﻭﻧﻔﺴﻪ ﺃﻳﻀﹰﺎ ﻓﻤﺎ ﻳﺴﺘﺤﻘﲏ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺑﻌﺪ‬ ‫ﺃﻥ ﺫﻛﺮ ﲨﻴﻊ ﺍﻟﻀﻴﻘﺎﺕ ﺍﻟﱵ ﻫﻲ ﻣﺰﻣﻌﺔ ﺃﻥ ﺗﺄﰐ ﻋﻠﻰ ﺗﻼﻣﻴﺬﻩ ﰲ‬ ‫ﻛﻞ ﺣﲔ ﻗﺎﻝ ﻣﻦ ﻳﺼﱪ ﺇﱃ ﺍﳌﻨﺘﻬﻰ ﻓﻬﺬﺍ ﳜﻠﺺ‪ .‬ﻭﰲ ﻛﻞ ﻣﻮﺿﻊ‬ ‫ﻣﻦ ﻛﺘﺒﻪ ﺍﳌﻘﺪﺳﺔ ﻳﻘﻮﻝ ﻟﻨﺎ ﺃﻥ ﳕﻮﺕ ﻷﺟﻠﻪ ﻭﳓﺘﻤـﻞ ﺍﻟـﻀﻴﻘﺎﺕ‬ ‫ﻭﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺃﺟﻞ ﺍﲰﻪ‪ .‬ﻭﺑﻮﻟﺲ ﺻﻔﻴﻪ ﻳﺼﺮﺥ ﺃﻧﻪ ﳝﻮﺕ ﻛﻞ ﻳﻮﻡ‪،‬‬ ‫ﻭﺑﻄﺮﺱ ﻣﻘﺪﻡ ﺭﺳﻠﻪ ﺻﻠﺐ ﻣﻨﻜﺴﹰﺎ ﻭﳏﺒﺔ ﻳﻮﺣﻨﺎ ﻗﻄـﻊ ﻟـﺴﺎﻧﻪ‬ ‫ﻭﻳﻌﻘﻮﺏ ﺍﺑﻦ ﺯﺑﺪﻱ ﺃﺧﻮﻩ ﻗﻄﻊ ﺭﺃﺳﻪ ﻭﻳﻌﻘﻮﺏ ﺍﻟـﺼﺪﻳﻖ ﺃﺧـﻮ‬ ‫ﺍﻟﺮﺏ ﺭﺟﻢ ﺑﺎﳊﺠﺎﺭﺓ ﻭﻳﻮﺣﻨﺎ ﺍﳌﻌﻤﺪﺍﻥ ﻣﻦ ﺃﺟﻞ ﺗﺒﻜﻴﺖ ﻫﲑﻭﺩﺱ‬ ‫ﻗﻄﻊ ﺭﺃﺳﻪ‪ .‬ﻭﺑﻘﻴﺔ ﺍﻟﺮﺳﻞ ﺍﻻﺛﲎ ﻋﺸﺮ ﻭﺍﻟﺴﺒﻌﻮﻥ ﻣـﺎﺗﻮﺍ ﻣﻴﺘـﺎﺕ‬ ‫ﳐﺘﻠﻔﺔ ﻭﺑﻮﻟﻴﻜﺎﺭﺑﻮﺱ ﺗﻠﻤﻴﺬ ﻳﻮﺣﻨﺎ ﺍﺣﺘﺮﻕ ﺑﺎﻟﻨﺎﺭ ﻭﺃﻏﻨﺎﻃﻴﻮﺱ ﺃﻛﻠﺘﻪ‬ ‫ﺍﻟﻮﺣﻮﺵ ﻭﻫﻜﺬﺍ ﺧﺮﺝ ﻛﻞ ﺃﻭﻟﺌﻚ ‪‬ﺬﺍ ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻛﺬﻟﻚ‬ ‫ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﻘﺪﻳﺴﻮﻥ ﺍﻧﺘﻘﻠﻮﺍ ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺑﺎﻟﻄﺮﺩ ﻭﺍﻟﻌﺬﺍﺏ ﺑﺄﻧﻮﺍﻉ‬ ‫ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻀﻴﻘﺎﺕ ﻭﻣﻴﺘﺎﺕ ﺷﱴ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺑﻄﻞ ﺍﺿﻄﻬﺎﺩ ﺍﳊﻨﻔﺎﺀ‬ ‫ﻟﻶﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﲔ ﻣﻌﻠﻤﻰ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ﻗﺎﺳـﻮﺍ ﺷـﺪﺍﺋﺪ ﻭﻧﻔﻴـﹰﺎ‬ ‫ﻭﺳﺠﻮﻧﹰﺎ ﻭﻋﺬﺍﺑﺎﺕ ﳐﺘﻠﻔﺔ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﺒﺪﻉ ﻭﺟﺎﻫﺪﻭﺍ ﰲ ﺑـﻼﺩ‬ ‫ﻏﺮﻳﺒﺔ‪ ،‬ﻭﺍﻟﻘﺪﻳﺴﻮﻥ ﺍﻟﻨﺴﺎﻙ ﺧﺮﺟﻮﺍ ﻟﻠﻘﻔﺮ ﻭﺍﻟﱪﺍﺭﻱ ﻭﺻـﺎﺭﻭﺍ ﰲ‬ ‫ﺍﳉﺒﺎﻝ ﺑﺎﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻭﺍﻟﻌﺮﻱ ﻭﺍﻟﺘﺠﻠﺪ ﻋﻠﻰ ﺍﻟﻌﻮﺯ ﻭﻣـﺴﻜﻨﺔ‬ ‫ﻟﻴﺲ ﳍﺎ ﺣﺪ ﻭﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﺑﺄﻳﺪﻳﻬﻢ ﻭﺑﻌﺪ ﺟﻬﺪ ﳚﺪﻭﻥ ﻗـﻮ‪‬ﻢ‬ ‫ﻭﺟﺎﻫﺪﻭﺍ ﻟﻠﺪﻡ ﺑﺎﳌﺼﺎﻑ ﻗﺒﺎﻟﺔ ﺍﳋﻄﻴﺔ ﻭﺣﺎﺭﺑﻮﺍ ﻣﻊ ﺷﻬﻮﺍﺕ ﺍﳉﺴﺪ‬ ‫}‪{١٧٢‬‬

‫ﻭﻣﻊ ﺁﻻﻡ ﺍﻟﻨﻔﺲ ﻭﻛﺎﻧﻮﺍ ﻳﻘﺘﻠﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﺑﻜﻞ ﺷﻲﺀ‪.‬ﺍﻟﺬﻱ‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺆﻻﺀ ﻭﺃﻣﺜﺎﳍﻢ ﻗﺎﻝ ﺑﻮﻟﺲ ﻃﺎﻓﻮﺍ ﻭﻫﻢ ﻻﺑﺴﻮﻥ ﺟﻠـﻮﺩ‬ ‫ﺍﳋﺮﻓﺎﻥ ﻭﺍﳌﻌﺰﻯ ﳏﺘﺎﺟﲔ ﻣﺘﻀﺎﻳﻘﲔ ﻭﻣﻀﻨﻮﻛﲔ ﻭﻫﻢ ﱂ ﻳﻜـﻦ‬ ‫ﻼ ﺃﻣﻴﺘﻮﺍ ﺃﻋﻀﺎﺀﻛﻢ ﺍﻟﱵ‬ ‫ﺍﻟﻌﺎﱂ ﻣﺴﺘﺤﻘﹰﺎ ﳍﻢ‪ .‬ﻭﺇﻟﻴﻨﺎ ﺃﻳﻀﹰﺎ ﺻﺮﺥ ﻗﺎﺋ ﹰ‬ ‫ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺇﻧﻪ ﺑﻀﻴﻘﺎﺕ ﻛﺜﲑﺓ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺍﻟـﺪﺧﻮﻝ‬ ‫ﳌﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺑﻀﻴﻘﺎﺗﻨﺎ ﻧﻔﺘﺨﺮ ﳓﻦ ﻭﻫﻜﺬﺍ ﺃﻳـﻀﹰﺎ ﺃﻧﺒﻴـﺎﺀ‬ ‫ﻭﺃﺑﺮﺍﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺪ ﻗﺎﺳﻮﺍ ﻫﻢ ﺃﻳﻀﹰﺎ ﺍﻟﻀﻴﻘﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺻـﱪﻭﺍ‬ ‫ﻋﻠﻰ ﺭﺑﺎﻃﺎﺕ ﺍﻟﺴﺠﻮﻥ ﻭﻣﻴﺘﺎﺕ ﻭﺭﺟﻢ ﻭﻫﻜﺬﺍ ﺍﻧﺘﻘﻠﻮﺍ ﻣﻦ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﻭﺷﺎﺭﻉ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺃﻱ ﻃﺮﻳﻖ ﺍﳌﻠﻜﻮﺕ ﻭﻣﺆﺳﺴﻬﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‬ ‫ﺭﺑﻨﺎ ﺑﺎﳌﺴﻜﻨﺔ ﻭﺍﻟﻌﻮﺯ ﻭﺍﻟﺼﻮﻡ ﺍﻟﺼﻌﺐ ﺃﺭﺑﻌـﻮﻥ ﻳﻮﻣـﹰﺎ ﻣﺘﻮﺍﻟﻴـﺔ‬ ‫ﺑﺎﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻭﺍﻟﻌﻨﺎﺀ ﻭﺍﻟﺘﻌﺐ ﻭﺍﻻﺣﺘﻘﺎﺭ ﻭﺍﳉﻠـﺪ ﻭﺍﻟـﺸﺘﺎﺋﻢ‬ ‫ﻭﺍﻟﺘﻌﻴﲑ ﻷﺟﻞ ﺗﻌﻠﻴﻤﻪ ﺍﳌﻘﺪﺱ ﻭﰲ ﺍﻵﺧﺮ ﻣﻮﺕ ﺍﻟﺼﻠﻴﺐ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺃﻛﺜﺮ ﺍﻟﻜﻞ ﻋﺎﺭﹰﺍ ﺇﺫ ﺗﻌﻠﻖ ﻋﺎﺭﻳﹰﺎ ﲟﻮﺕ ﺧﻼﺻﻲ ﲢﻤﻞ ﺗﺪﺑﲑﻩ‪.‬‬ ‫ﻭﺣﻴﻚ ﻣﻊ ﻫﺬﺍ ﻛﻠﻪ ﺗﺴﺄﻝ ﺇﻥ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﳛﻔﻆ‬ ‫ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺃﻇﻬﺮﺕ ﺑﺴﺆﺍﻟﻚ ﺃ‪‬ﺎ ﻭﺿﻌﺖ ﺑﻼ ﻓﺎﺋﺪﺓ ﻭﺃﺳـﺄﺕ‬ ‫ﺍﻟﻈﻦ ﰲ ﺍﻵﺑﺎﺀ ﺍﻟﻜﺒﺎﺭ ﺍﻟﻘﺪﻳﺴﲔ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﳝﻮﺗﻮﻥ ﻛـﻞ‬ ‫ﻳﻮﻡ ﻣﻦ ﺍﳊﻨﻔﺎﺀ ﻭﺃﺭﺑﺎﺏ ﺍﻟﺒﺪﻉ ﻭﻛﺎﻧﻮﺍ ﻳﺘﺄﳌﻮﻥ ﺑﺈﺭﺍﺩ‪‬ﻢ ﻛﻞ ﻳﻮﻡ‪.‬‬ ‫ﺃﻣﺎ ﲰﻌﺖ ﻣﻦ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﻛﻴﻒ ﺷﺒﻪ ﻣﻦ ﻳـﺴﻤﻊ ﻛﻼﻣـﻪ‬ ‫ﻭﻳﻌﻤﻞ ﺑﻪ ﻭﺃﻱ ﻣﺜﺎﻝ ﺃﺗﻰ ﻟﻠﺬﻱ ﻳﺴﻤﻊ ﻭﻻ ﻳﻌﻤﻞ؟ ﻓﻠﻬﺬﺍ ﺍﳌﻌـﲎ‬ ‫}‪{١٧٣‬‬

‫ﻳﻌﺮﻓﻨﺎ ﺑﺎﻷﻣﺮ ﺑﻼ ﺗﻔﺴﲑ ﻭﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ ﻭﺍﺣﺪ ﻣﻦ ﺗﻼﻣﻴﺬﻩ ﺍﺋﺬﻥ ﱄ‬ ‫ﺃﻥ ﺃﺩﻓﻦ ﺃﰊ ﰒ ﺃﺗﺒﻌﻚ ﻓﻤﻊ ﺃﻧﻪ ﻛﺎﻥ ﻏﺮﺿﻪ ﺃﻥ ﳛﻔﻆ ﺍﻟﻮﺻﻴﺔ ﻣﻨﻌﻪ‬ ‫ﺃﻻ ﳝﻀﻲ ﻭﻗﺎﻝ ﻟﻪ ﺩﻉ ﺍﳌﻮﺗﻰ ﻳﺪﻓﻨﻮﻥ ﻣﻮﺗﺎﻫﻢ ﻭﺍﻵﺧﺮ ﻗﺎﻝ ﻟﻪ ﻟﻴﺲ‬ ‫ﺃﺣﺪ ﻳﺒﲏ ﺑﺮﺟﹰﺎ ﻭﻻ ﳚﻠﺲ ﺃﻭ ﹰﻻ ﻭﳛﺴﺐ ﺍﻟﻨﻔﻘﺔ ﺇﻥ ﻛﺎﻥ ﻟـﻪ ﻣـﺎ‬ ‫ﻳﻜﻤﻠﻪ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺒﺪﺃ ﰲ ﺍﻟﺒﻨﻴﺎﻥ‪ .‬ﺃﻣﺎ ﺗﻌﻠـﻢ‬ ‫ﺇﻥ ﺍﻟﱪﺝ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺭﺑﻨﺎ ﻣﺜﺎ ﹰﻻ ﳉﻤﻴﻊ ﻓﻀﺎﺋﻞ ﺍﻟﱪ ﻭﺗﺪﺑﲑ ﺍﻟﻔﻀﺎﺋﻞ‬ ‫ﺇﳕﺎ ﲡﻤﻊ ﻣﻦ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻛﻴﻒ ﳝﻜﻨﻨﺎ ﺃﻻ ﳓﻔـﻆ ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﲨﻴﻌﻬﺎ ﺗﻠﻚ ﺍﻟﱵ ﺷﺮﻋﺖ ﻟﻨﺎ‪ .‬ﺃﺫﻛﺮ ﻛﻠﻤﺔ ﺍﻟﺮﺳـﻮﻝ ﺃﻳﻬـﺎ ﺍﻷﺏ‬ ‫ﻟﻴﺴﺖ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻟﻚ ﻫﻲ ﺍﻟﱵ ﺗﻮﺍﻓﻖ ﺑﻞ ﺍﻟﺸﻲﺀ ﺍﻟـﺬﻱ ﳚﻌـﻞ‬ ‫ﻛﺜﲑﻭﻥ ﳜﻠﺼﻮﻥ ﺃﻋﲏ ﻻ ﺗﻌﻤﻞ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺮﺿﻴﻚ ﺑﻞ ﺍﻟـﺬﻱ‬ ‫ﻫﻮ ﺣﺴﺐ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻹﳍﻴﺔ ﻭﻳﻨﻔﻊ ﻛﺜﲑﻳﻦ ﻭﻳﺮﺿﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﺎ‬ ‫ﻗﺮﻳﺒﻪ ﻟﻠﺒﻨﻴﺎﻥ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻬﺘﻢ ﲟﺎ ﳜﺼﻪ ﻭﻳﻨﻔﻊ ﺭﻓﻴﻘﻪ‪.‬‬ ‫ﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺍﻟﺴﻜﻮﻥ ﻳﻠﻴﻖ ﺑـﻚ ﺃﻥ ﺗﻘﺒـﻞ‬ ‫ﺍﻟﻐﺮﺑﺎﺀ ﺇﺫﺍ ﺟﺎﺀﻭﺍ ﺇﻟﻴﻚ ﻭﺗﻐﺴﻞ ﺃﺭﺟﻠﻬﻢ ﻭﻻ ﺗﻌﻤﻞ ﺍﻟﺸﻲﺀ ﺍﻟـﺬﻱ‬ ‫ﻳﺮﺿﻴﻚ ﺑﻞ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻻ ﺗﺮﻳﺪﻩ ﻭﺍﻏﺼﺐ ﻧﻔﺴﻚ ﻭﺍﻋﻤﻠﻪ ﻷﺟﻞ‬ ‫ﻼ‬ ‫ﳏﺒﺔ ﺍﳌﺴﻴﺢ ﻛﻤﺜﻞ ﺃﺣﺪ ﺍﻵﺑﺎﺀ ﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ ﺍﻷﺏ ﻣﻘﺎﺭﻳﻮﺱ ﻗـﺎﺋ ﹰ‬ ‫ﻼ‪ :‬ﻋﻤـﻞ ﺍﳌﺘﻮﺣـﺪ ﺃﻥ ﻳﻐـﺼﺐ‬ ‫ﻣﺎ ﻫﻮ ﻋﻤﻞ ﺍﳌﺘﻮﺣﺪ ﺃﺟﺎﺑﻪ ﻗﺎﺋ ﹰ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ﰲ ﻛﻞ ﺷﻲﺀ‪ .‬ﻭﻗﺪ ﺳﻠﻢ ﻟﻨﺎ ﺍﻵﺑﺎﺀ ﺃﻧﻪ ﺑﻄﺮﻳﻘﲔ ﻳﻨﻘﻰ‬ ‫ﺍﻟﻌﻘﻞ ﺑﺎﻟﺮﲪﺔ ﺇﱃ ﺍﶈﺘﺎﺟﲔ ﻭﺑﺎﳊﺰﻥ ﻭﺍﻟـﺪﻣﻮﻉ ﻭﺑﺎﺧﺘـﺼﺎﺭ ﺇﱐ‬ ‫ﺭﲰﺖ ﻟﻚ ﺣﺴﺐ ﻣﺎ ﺃﺩﺭﻛﺖ ﻟﻴﺲ ﺃﱐ ﺃﺭﻳﺪ ﺃﻥ ﺃﻛﻮﻥ ﻟﻚ ﻣﻌﻠﻤﹰﺎ‬ ‫}‪{١٧٤‬‬

‫ﺑﻞ ﳌﻌﺮﻓﱵ ﺃﻧﻚ ﺩﻋﻮﺗﲏ ﳍﺬﺍ ﶈﺒﺔ ﺍﳌﺴﻴﺢ ﺳﻴﺪﻧﺎ ﺑﺄﻧﻨﺎ ﻧﻌـﺮﻑ ﺃﻥ‬ ‫ﺃﺳﺎﺱ ﺍﻟﺘﺪﺍﺑﲑ ﻫﻮ ﺍﻹﳝﺎﻥ ﺍﳌﺴﺘﻘﻴﻢ ﺫﻟﻚ ﺍﻟﺬﻱ ﺑﺪﻭﻧـﻪ ﻻ ﻳﻘـﺪﺭ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺪﻧﻮ ﳊﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻛﻤﺎ ﻗﺎﻝ ﺃﺣـﺪ ﺍﻟﻘﺪﻳـﺴﲔ ﺇﻥ‬ ‫ﺃﻋﻤﺎﻝ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺣﺪﻫﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻄﻬﺮ ﻗﻮﺍﺕ ﺍﻟـﻨﻔﺲ ﺇﻥ‬ ‫ﱂ ﻳﻘﺘﺮﻥ ﻣﻌﻬﺎ ﺍﻹﳝﺎﻥ ﺍﻟﺼﺤﻴﺢ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻮﺻﺎﻳﺎ‪.‬‬ ‫ﻛﻨﺖ ﺃﺭﻳﺪ ﺃﻥ ﺃﺭﺳﻢ ﻟﻚ ﺑﺎﺧﺘﺼﺎﺭ ﻏﺮﺽ ﺍﻹﳝﺎﻥ ﻭﺃﺭﺳـﻠﻪ‬ ‫ﺇﻟﻴﻚ ﻷﱐ ﺇﺫﺍ ﺻﻨﻌﺖ ﻫﺬﺍ ﻳﻜﻮﻥ ﺫﻟﻚ ﻧﻌﻤﺔ ﺩﺍﺋﻤﺔ ﻟﻨﻔﺴﻲ ﺇﺫ ﺃﻥ‬ ‫ﺫﻛﺮ ﺣﻘﺎﺭﰐ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﹰﺍ ﻋﻨﺪﻙ ﺩﺍﺋﻤﹰﺎ ﺑﺴﺒﺐ ﻛﺘﺎﺑﱵ ﻭﻟﺮﺑﻨـﺎ‬ ‫ﺍ‪‬ﺪ ﺩﺍﺋﻤﹰﺎ ﺃﺑﺪﻳﹰﺎ ﺁﻣﲔ‪.‬‬

‫}‪{١٧٥‬‬

‫ﺍﻟﻔﻬﺮﺱ‬

‫ﺍﶈﺘﻮﻯ‬ ‫ﺗﻘﺪﱘ ﻧﻴﺎﻓﺔ ﺍﻷﻧﺒﺎ ﻣﺘﺎﺅﺱ‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬ ‫ﲤﻬﻴﺪ‬ ‫ﻣﺼﻄﻠﺤﺎﺕ‬ ‫ﺍﳌﻴﻤﺮ ﺍﻷﻭﻝ ﺍﻹﳝﺎﻥ‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺜﺎﱐ ﺍﻟﺒﺴﺎﻃﺔ‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺜﺎﻟﺚ ﺧﻮﻑ ﺍﷲ‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺘﺠﺮﺩ‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺸﺮﺍﻫﺔ‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺴﺎﺩﺱ ‪‬ﺬﻳﺐ ﻭﻗﻤﻊ ﺍﳉﺴﺪ‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺴﺎﺑﻊ ﺃﱂ ﺍﻟﺰﻧﺎ‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺜﺎﻣﻦ ﻃﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ‬ ‫ﺍﻟﻔﻬﺮﺱ‬ ‫}‪{١٧٦‬‬

‫ﺻﻔﺤﺔ‬ ‫‪٧‬‬ ‫‪٩‬‬ ‫‪١٥‬‬ ‫‪٢٦‬‬ ‫‪٢٧‬‬ ‫‪٣٥‬‬ ‫‪٤١‬‬ ‫‪٥٥‬‬ ‫‪٧٠‬‬ ‫‪٧٦‬‬ ‫‪٨٣‬‬ ‫‪١٠٣‬‬ ‫‪١٧٦‬‬ ‫}‪{١٧٧‬‬