رتب الرهبنة الثلاثة القديس فلوكسينوس

‫ﺭﺳﺎﻟﺔ ﺭﻫﺒﺎﻧﻴﺔﻟﻠﻘﺪﻳﺲ ﺃﻧﺒﺎ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ‬ ‫א‬

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‫‪áîاa@ŠubnÛa‬‬ ‫ﻳﺎ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﺍﻟﺮﻭﺣﺎﱐ ﺇﻥ ﺍﻟﺘﺠﺎﺭ ﺍﳊﻜﻤـﺎﺀ ﺍﳌـﺎﻫﺮﻳﻦ ﰲ‬ ‫ﺻﻨﻌﺔ ﺍﻟﺘﺠﺎﺭﺓ ﻋﺎﺩﺓ ﺃﻧﻪ ﺇﺫﺍ ﺟﺎﺀﺕ ﲡﺎﺭ‪‬ﻢ ﺑﺄﺿﻌﺎﻑ ﻛﺜﲑﺓ ﻓﻸ‪‬ﻢ‬ ‫ﻻ ﻳﻮﺩﻭﻥ ﺃﻥ ﻳﺘﻌﺒﻮﺍ ﻭﻳﺜﻘﻞ ﻋﻠﻴﻬﻢ ﺃﺗﻌﺎﺏ ﳘﻮﻡ ﺍﻟﺘﺠﺎﺭﺓ ﺇﺫ ﻳﺘﺒـﺪﺩ‬ ‫ﻋﻘﻠﻬﻢ ﰲ ﺣﺴﺎﺏ ﺍﻟﻌﺪﺩ ﻭﻛﺜﺮﺓ ﺍﻟﻜﻠﻒ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺧﺴﺎﺭﺓ ﰲ‬ ‫ﺭﺃﺱ ﺍﳌﺎﻝ ﻓﺈ‪‬ﻢ ﳜﺘﺎﺭﻭﺍ ﺍﻟﺸﻲﺀ ﺍﻟﻔﺎﺧﺮ ﻣﻨﻬﺎ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺻﻐﲑﹰﺍ ﰲ‬ ‫ﺣﺠﻤﻪ ﻛﺒﲑﹰﺍ ﰲ ﲦﻨﻪ ﻣﺜﻞ ﺍﳉﻮﻫﺮﺓ ﺍﻟﱵ ﺗﺴﻤﻰ ﺷﻬﻤﲑﺍﻳﺮ ﺍﻟﱵ ﻫﻲ‬ ‫ﺻﻐﲑﺓ ﰲ ﺫﺍ‪‬ﺎ ﺧﻔﻴﻔﺔ ﺍﳊﻤﻞ ﻭﺭﲝﻬﺎ ﻋﻈﻴﻢ ﺑﺄﺿـﻌﺎﻑ ﻛـﺜﲑﺓ‬ ‫ﻭﻳﺘﺮﻛﻮﺍ ﺛﻘﻞ ﻛﺜﺮﺓ ﺍﻷﻣﺘﻌﺔ ﺍﳌﻌﺮﻭﻓﺔ ﰲ ﺍﻟﺘﺠﺎﺭﺓ ﻛﻤﺎ ﻗﺎﻝ ﺳـﻴﺪﻧﺎ‬ ‫ﻼ‬ ‫ﺍﳌﺴﻴﺢ ﳏﻴﻴﻨﺎ ﰲ ﺍﻹﳒﻴﻞ ﺍﳌﻘﺪﺱ‪ .‬ﻳﺸﺒﻪ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﺭﺟ ﹰ‬ ‫ﺗﺎﺟﺮﹰﺍ ﻛﺎﻥ ﻳﻄﻠﺐ ﺍﳉﻮﺍﻫﺮ ﺍﻟﻜﺮﳝﺔ ﻓﻠﻤﺎ ﻭﺟﺪ ﺟـﻮﻫﺮﺓ ﻧﻔﻴـﺴﺔ‬ ‫ﺍﻟﺜﻤﻦ ﻣﻀﻰ ﻭﺑﺎﻉ ﻛﻞ ﻣﺎﻟﻪ ﻭﺍﺷﺘﺮﺍﻫﺎ‪ .‬ﻓﺄﻧﺎ ﻳﺎ ﺣﺒﻴـﺐ ﻭﺧﻠﻴـﻞ‬ ‫ﻧﻔﺴﻲ ﳌﺎ ﺗﺄﻣﻠﺖ ﻣﺴﺄﻟﺘﻚ‪ ،‬ﻣﻨﻬﺎ ﻋﻠﻤﺖ ﻗﺼﺪ ﺿﻤﲑﻙ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻏﲎ ﲡﺎﺭﺗﻚ ﻳﺄﰐ ﺑﺄﺿﻌﺎﻑ ﻛﺜﲑﺓ ﻓﺄﻧﺖ ﻣﺜﻞ ﺗﺎﺟﺮ ﺣﻜﻴﻢ ﻃﻠﺒﺖ‬ ‫ﻣﲏ ﺷﻴﺌﹰﺎ ﺻﻐﲑﹰﺍ ﰲ ﺫﺍﺗﻪ ﻭﻛﺜﲑﹰﺍ ﰲ ﺭﲝﻪ ﻷﻧﻚ ﻗﻠـﺖ ﺍﻛﺘـﺐ ﱄ‬ ‫}‪{ ٧‬‬

‫ﺭﺳﺎﻟﺔ ﳐﺘﺼﺮﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ ﺃﻋﲏ ﻋﻠﻰ ﺍﳍﺪﻭﺀ ﻭﻋﻠﻰ ﺍﳉﻠﻮﺱ‬ ‫ﰲ ﺍﻟﻘﻼﻳﺔ ﻭﻋﻠﻰ ﺍﻓﺘﻘﺎﺩ ﺍﻟﻨﻌﻤﺔ ﺗﻌﻄﻰ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻣﻊ ﺃﺷﻴﺎﺀ ﺃﺧﺮ‬ ‫ﺫﻛﺮ‪‬ﺎ ﱄ ﻳﺎ ﺣﺒﻴﺐ ﻧﻔﺴﻲ ﻷﻛﺘﺒﻬﺎ ﺇﻟﻴﻚ ﺑﺎﺧﺘﺼﺎﺭ ﻭﻟﻜﻦ ﻟﺘﻌﻠﻢ ﻳﺎ‬ ‫ﺃﺧﻲ ﺇﻥ ﻛﻨﺎ ﺗﻜﻠﻤﻨﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻴﻊ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻭﻟﻜﻨـﻬﺎ‬ ‫ﻛﺎﻧﺖ ﳎﻤﻠﺔ ﰲ ﻭﺳﻂ ﺍﻷﺧﺒﺎﺭ ﰲ ﺍﻟﺮﺃﺱ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﳌﻌﺮﻓـﺔ ﰲ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ ﻓﺈﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺍﳍﺪﻭﺀ ﻭﺍﳉﻠﻮﺱ ﺍﳌﺘﻌﺐ ﰲ ﺍﻟﻘﻼﻳﺔ‬ ‫ﻭﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻊ ﺍﳌﺘﻮﺣﺪﻳﻦ ﺍﻟﻌ ‪‬ﻤﺎﻟﲔ ﰲ ﻃﺮﻳـﻖ ﻫـﺬﻩ‬ ‫ﺍﻟﻔﻀﻴﻠﺔ ﻭﻋﻠﻰ ﺍﻟﺰﻳﺎﺭﺍﺕ ﺍﻟﱵ ﺗﻜﻮﻥ ﳍﻢ ﻣﻦ ﺍﻟﻨﻌﻤـﺔ ﰲ ﺣﻔـﻆ‬ ‫ﺍﳍﺪﻭﺀ ﺍﻟﺪﺍﺋﻢ ﻭﻋﻠﻰ ﺍﻟﺮﺗﺐ ﻭﻋﻠﻰ ﺃﺟﺰﺍﺀ ﻭﻗﻮﻯ ﺍﻟﻨﻔﺲ ﻗﺪ ﺃﺧﺬ ﻣﻨﺎ‬ ‫ﺩﺭﺍﺳﺔ ﻛﺜﲑﺓ ﻭﻗﻴﻞ ﻣﻨﺎ ﻓﻴﻪ ﻣﺎ ﻫﻮ ﻛﺎﻑ ﺟﺪﹰﺍ ﰲ ﻛﺘﺎﺏ ﺍﻟـﺮﺀﻭﺱ‬ ‫ﺃﻣﺎ ﻋﻦ ﻏﻴﺎﺭ ﺣﺮﻛﺎﺕ ﺍﻟﻌﻘﻞ ﻣﻦ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺇﱃ ﺍﻟﻨﻔـﺴﺎﻧﻴﺔ‬ ‫ﻭﻣﻦ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺇﱃ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﻘﺪ ﺗﻜﻠﻤﻨﺎ ﻋﻠﻴﻬﺎ ﰲ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ ﲟﺎ ﻳﻜﻔﻲ ﻣﺜﻠﻤﺎ ﺃﳍﻤﻨﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺃﻇﻦ ﻳﺎ ﺃﺧﻲ‬ ‫ﺍﶈﺒﻮﺏ ﺃﱐ ﻣﺎ ﺗﺮﻛﺖ ﺷﻴﺌﹰﺎ ﻳﻠﻴﻖ ﺑﺎﻟﺘﺠﺎﺭﺓ ﺍﻹﳍﻴﺔ ﻟﺘﻤﻸ ﺑﻪ ﺳـﻔﻦ‬ ‫ﺍﻷﻧﻔﺲ ﺍﻟﻄﺎﻫﺮﺓ ﺇﻻ ﺃﻥ ﻭﺿﻌﻨﺎﻩ ﰲ ﺍﳉﺰﺋﲔ ﺍﻷﻭﻟﲔ ﻭﰲ ﺗﻔـﺴﲑ‬ ‫ﺭﺅﻭﺱ ﺍﻟﻄﻮﺑﺎﱐ ﺃﻭﻏﺮﻳﺲ ﺍﻟﺬﻱ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﻭﺡ ﺑﻮﺍﺳﻄﺘﻨﺎ ﻓـﺴﺮﻭﺍ‬ ‫ﻛﻤﺎ ﻭﺃﻥ ﺧﻮﻑ ﺍﷲ ﺍﻟﺬﻱ ﻓﻴﻚ ﻋﺎﺭﻑ ‪‬ﺬﻩ ﻭﻟﻜﻦ ﻣﻦ ﺃﺟﻞ ﺃﻧﻚ‬ ‫ﻃﻠﺒﺖ ﻣﻨﺎ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﺍﻟﺼﻐﲑ ﰲ ﺫﺍﺗﻪ ﺍﻟﻜﺒﲑ ﰲ ﺃﺭﺑﺎﺣﻪ ﻷﻧـﻚ‬ ‫ﻗﻠﺖ ﱄ ﺑﺎﺳﺘﺘﺎﺭ ﺃﱐ ﻗﺪ ﺗﻜﻠﻤﺖ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﰲ ﺍﳌﻮﺿـﻊ‬ ‫ﺍﻷﻭﻝ ﺣﻴﺚ ﻻ ﻳﻨﺘﻔﻊ ﺍﻟﻜﻞ ﻣﻨﻬﺎ ﺇﻻ ﺍﳋﲑﻳﻦ ﻓﻘـﻂ ﻭﺍﻟـﻀﻌﻔﺎﺀ‬ ‫}‪{ ٨‬‬

‫ﺟﻌﻠﻬﻢ ﻳﻘﻔﻮﻥ ﺧﺎﺭﺝ ﻗﺪﺱ ﺍﻟﻘﺪﺱ ﰒ ﺃﻣﺮﺗﲏ ﻳﺎ ﳏﺐ ﺍﻟﻔﻀﻴﻠﺔ ﺃﻥ‬ ‫ﺃﺿﻊ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﰲ ﺭﺳﺎﻟﺔ ﳐﺘﺼﺮﺓ ﻣﻦ ﺍﻟﺮﺑﺢ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻟﻜﻞ‬ ‫ﺍﳌﻨﺎﺯﻝ ﻭﺃﻧﺎ ﳌﺎ ﻧﻈﺮﺕ ﰲ ﻏﻠﻮ ﳏﺒﺘﻚ ﺍﻹﳍﻴﺔ ﻭﻛﻢ ﻫـﻲ ﻣـﺸﺘﻬﻴﺔ‬ ‫ﻟﻠﻔﻀﻴﻠﺔ ﻃﺎﻭﻋﺖ ﳏﺒﺘﻚ ﺍﻹﳍﻴﺔ‪.‬‬ ‫ﺃﻭ ﹰﻻ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻀﻊ ﺃﺳﺎﺳﹰﺎ ﻟﻜﻠﻤﺘﻨـﺎ ﻭﺇﻥ‬ ‫ﻛﻨﺖ ﱂ ﻧﻄﻠﺐ ﻫﺬﺍ ﺃﻱ ﺧﺮﻭﺟﻨﺎ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟـﺬﻱ‬ ‫ﰲ ﺍ‪‬ﻤﻊ‪ .‬ﻓﺤﻴﻨﺌﺬ ﺃﺭﻳﺪ ﺍﻵﻥ ﺗﻮﺿﻴﺢ ﻫﺬﺍ ﻭﺑﻌﺪ ﺫﻟﻚ ﻧﺘﻜﻠﻢ ﻋﻠﻰ‬ ‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻃﻠﺒﺖ ﻭﺗﺮﺗﻴﺒﻬﻢ ﻭﺍﺣﺪﹰﺍ ﺑﻌﺪ ﺍﻵﺧﺮ ﲟﻌﻮﻧﺔ ﺭﺑﻨﺎ ﺣـﱴ‬ ‫ﻧﺪﺧﻞ ﻟﺬﻟﻚ ﺍﻟﺒﺤﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻨﻪ ﻋﺒﻮﺭ ﻭﻧﻮﺿﺢ ﲡـﺎﺭﺓ‬ ‫ﻛﻞ ﻣﱰﻟﺔ ﻭﺍﻓﺘﻘﺎﺩﺍﺕ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺘﺎﺑﻌﺔ ﳍﺎ‪ .‬ﻭﺃﻱ ﺗﺎﻭﺭﻳﺎﺕ ﺗﺘﺒﻊ ﺍﻟﻌﻘﻞ‬ ‫ﰲ ﻛﻞ ﻣﱰﻟﺔ ﻳﻜﻮﻥ ﻓﻴﻬﺎ‪.‬‬ ‫‪µëþa@òjmŠ½a‬‬ ‫ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻌﺎﱂ‪ :‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻴﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﺯﺭﻋﺖ‬ ‫ﰲ ﻃﺒﻴﻌﺔ ﺧﻠﻘﺘﻨﺎ ﻣﻦ ﺍﷲ‪ .‬ﻭﻷﺟﻞ ﺃ‪‬ﺎ ﺩﺍﺋﻤـﹰﺎ ﺗﺘﺤـﺮﻙ ﻓﻴﻨـﺎ ﺇﺫﺍ‬ ‫ﻼ ﳝﻴﻞ ﳓﻮ ﺍﳊﺴﲎ ﻓﺈ‪‬ﺎ ﰲ ﳊﻈﺔ ﺗﻌﻄﻲ ﻣﻮﺿﻌﹰﺎ‬ ‫ﻭﺟﺪﺕ ﻫﻮﻯ ﻗﻠﻴ ﹰ‬ ‫ﳌﻼﻙ ﺍﳊﻔﻆ ﻟﻴﺘﻘﺪﻡ ﺇﱃ ﺍﻟﻨﻔﺲ ﻓﺈﺫﺍ ﻗﺮﺏ ﻣﻨﻬﺎ ﺍﳌﻼﻙ ﺗﻜﻮﻥ ﻫﺬﻩ‬ ‫ﺍﳊﺮﻛﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻓﻴﻬﺎ ﻳﺮﻯ ﺧﻮﻑ ﺍﷲ ﻭﺭﻋﺐ ﺗﻠـﻚ ﺍﻟﺪﻳﻨﻮﻧـﺔ‬ ‫ﺍﻟﻌﺘﻴﺪﺓ‪ .‬ﻓﻴﺼﻮﺭ ﻗﺪﺍﻡ ﻋﲔ ﺍﻟﻨﻔﺲ ﻧﻌﻴﻢ ﺍﻟﺼﺪﻳﻘﲔ ﻭﻋﺬﺍﺏ ﺍﳋﻄﺎﺓ‬ ‫ﻓﺈﺫﺍ ﻗﺎﻣﺖ ﺍﻟﻨﻔﺲ ﰲ ﻫﺎﺗﲔ ﺍﳊﺎﻟﺘﲔ ﻭﻫﻲ ﰲ ﺣﲔ ﻳﻌﺬ‪‬ﺎ ﺍﳋﻮﻑ‬ ‫}‪{ ٩‬‬

‫ﻭﰲ ﺣﲔ ﺁﺧﺮ ﺑﻨﻘﺾ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻔﺮﺡ ﺣﻴﻨﺌﺬ ﳛـﺮﻙ ﻣـﻼﻙ‬ ‫ﺍﳊﻔﻆ ﻓﻴﻬﺎ ﺣﺮﻛﺔ ﺃﺧﺮﻯ ﻭﻫﻲ ﺃﻛﺜﺮ ﻛﻞ ﺍﳊﺮﻛﺎﺕ ﲢﻔﺰﹰﺍ ﳌﻌﺮﻓﺔ‬ ‫ﺍﻟﻮﺟﻊ ﻓﺘﻘﺪﻣﻬﺎ ﻟﻠﺘﻮﺑﺔ‪ .‬ﺃﻋﲏ ﻳـﺼﻮﺭ ﻟﻠـﻨﻔﺲ ﲨﻴـﻊ ﺍﻟـﺰﻻﺕ‬ ‫ﻭﺍﻟﺴﻘﻄﺎﺕ ﻭﺍﻟﻨﻘﺎﺋﺺ ﺍﻟﱵ ﺻﻨﻌﺖ ﻓﻜﻠﻤﺎ ﻧﻈﺮﺕ ﺯﻻ‪‬ﺎ ﺗـﺒﻐﺾ‬ ‫ﺍﻟﻌﺎﱂ ﻭﻛﻞ ﺃﻭﺟﺎﻋﻪ ﻭﻛﻞ ﺷﻬﻮﺍﺗﻪ ﻭﻛﻠﻤﺎ ﺍﺷﺘﺪ ﺑﻐـﻀﻬﺎ ﻟﻠﻌـﺎﱂ‬ ‫ﺗﺘﻘﻮﻯ ﺣﺮﻛﺎﺕ ﺍﻟﻨﺒﺘﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺑﻘﺪﺭ ﻣﺎ ﳛﻤﻰ ﻧﺎﺭ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ‬ ‫ﻗﻮﻯ ﺍﻟﻨﻔﺲ ﺗﻘﻮﻯ ﺗﻠﻚ ﺍﳊﺮﻛﺔ ﺍﳌﻼﺋﻜﻴﺔ ﻭﻳﻌﺰﻳﻬﺎ ﻋﻠـﻰ ﺫﻟـﻚ‬ ‫ﲡﺪﻳﺪ ﻗﻴﺎﻣﺔ ﺍﳌﻮﺗﻰ ﻭﲢﻔﻆ ﰲ ﺫﻫﻦ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﻘﻞ ﺗﻠﻚ ﺍﳊـﺎﻟﺘﲔ‬ ‫ﺍﻟﱵ ﺇﺣﺪﺍﳘﺎ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻷﺧﺮﻯ ﺍﻟﻨﻌﻴﻢ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻣﻦ‬ ‫ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﻳﺴﺘﻴﻘﻆ ﰲ ﺍﻟﻨﻔﺲ ﺣﺮﻛﺔ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﻣﺜﻠﻤـﺎ‬ ‫ﺗﺬﻫﺐ ﺍﻟﻈﻠﻤﺔ ﻣﻦ ﺃﻣﺎﻡ ﺍﻟﻨﻮﺭ ﻫﻜﺬﺍ ﺗﺬﻫﺐ ﳏﺒﺔ ﺍﻟﻌﺎﱂ ﻣﻦ ﻗـﺪﺍﻡ‬ ‫ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﻗﻠﺖ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺗﺮﻣﻲ ﰲ ﺍﻹﻧـﺴﺎﻥ ﻓﻘـﺮﹰﺍ ﻣـﻦ‬ ‫ﺍﳌﻘﺘﻨﻴﺎﺕ ﻓﻴﻌﻄﻲ ﻛﻞ ﻣﺎﻟﻪ ﺑﺮﹰﺍ ﻟﻠﻤﺴﺎﻛﲔ ﻭﺍﻷﺭﺍﻣﻞ ﻭﺍﻷﻳﺘﺎﻡ ﻭﻫﻜﺬﺍ‬ ‫ﺗﺘﺴﻠﻂ ﻓﻴﻪ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﺣﱴ ﺃ‪‬ﺎ ﲢﻮﺟﻪ ﺑﺄﻥ ﻻ ﻳﺒﻘﻰ ﻟﻪ ﻗﻮﺕ ﻳﻮﻡ‬ ‫ﻼ‬ ‫ﻛﻜﻠﻤﺔ ﺭﺑﻨﺎ ﺍﻟﺬﻱ ﻗﺎﳍﺎ ﻟﻠﻐﲏ ﺇﻥ ﻛﻨﺖ ﺗﺸﺎﺀ ﺃﻥ ﺗﻜـﻮﻥ ﻛـﺎﻣ ﹰ‬ ‫ﺍﻣﺾ ﻭﺑﻊ ﻛﻞ ﻣﺎﻟﻚ ﻭﺃﻋﻄﻪ ﻟﻠﻤﺴﺎﻛﲔ ﻭﺍﲪﻞ ﺻﻠﻴﺒﻚ ﻭﺍﺗـﺒﻌﲏ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻗﻮﻟﻪ ﻟﻪ ﺍ‪‬ﺪ ﻻ ‪‬ﺘﻤﻮﺍ ﻟﻠﻐﺪ ﻓﺎﻟﻐﺪ ﻳﻬﺘﻢ ﺑﺸﺄﻧﻪ ﻭﺃﻳـﻀﹰﺎ ﻻ‬ ‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﺒﺪ ﺃﻥ ﳜﺪﻡ ﺭﺑﲔ ﻭﺃﻧﺘﻢ ﻻ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﻌﺒـﺪﻭﺍ ﺍﷲ‬ ‫ﻭﺍﳌﺎﻝ ﻭ‪‬ﺬﺍ ﺍﻟﻜﻼﻡ ﻳﺸﻌﻞ ﻣﻼﻙ ﺍﳊﻔﻆ ﰲ ﺍﻹﻧﺴﺎﻥ ﳏﺒﺔ ﺧﺎﻟﻘـﻪ‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﺃﻧﻪ ﻳﺸﺎﺀ ﺃﻥ ﻳﻔﻘﺮﻩ ﺑﺎﻟﻜﻤﺎﻝ ﻣﻦ ﺍﳌﻘﺘﻨﻴﺎﺕ ﻓﺈﻧﻪ ﻳﻄـﺮﺡ‬ ‫}‪{١٠‬‬

‫ﻓﻴﻪ ﻓﻜﺮ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﻟﱪﻳﺔ ﻭﺍﻟﺴﻜﲎ ﻣﻊ ﺍﳊﻴـﻮﺍﻥ ﰒ ﳛـﻀﺮ ﺇﱃ‬ ‫ﻓﻜﺮﻩ ﺃﻧﺎﺳﹰﺎ ﻛﺜﲑﻳﻦ ﻓﺮﻗﻮﺍ ﻣﻘﺘﻨﻴﺎ‪‬ﻢ ﻭﲪﻠﻮﺍ ﺻﻠﻴﺐ ﺍﻟﺮﺏ ﻭﺧﺮﺟﻮﺍ‬ ‫ﺇﱃ ﺍﻟﻘﻔﺮ ﻣﻦ ﺃﺟﻞ ﳏﺒﺘﻬﻢ ﻓﻴﻪ‪ .‬ﻭﺻﺎﺭ ﻗﻮ‪‬ﻢ ﻋﻘـﺎﻗﲑ ﻭﻋـﺸﺐ‬ ‫ﺍﻷﺭﺽ‪ .‬ﻷﻧﻪ ﻻ ﳝﻜﻦ ﻹﻧﺴﺎﻥ ﰲ ﻓﻜﺮﻩ ﺧﻮﻑ ﺍﷲ ﺃﻥ ﳜﺮﺝ ﻣـﻦ‬ ‫ﺍﻟﻌﺎﱂ ﺇﻥ ﱂ ﺗﺘﺤﺮﻙ ﻓﻴﻪ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﻷﻧـﻪ ﺇﻥ ﱂ ﺗﻘـﻊ ﻫـﺬﻩ‬ ‫ﺍﳊﺮﻛﺎﺕ ﰲ ﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ‪‬ﻳﺤﻞ ﻣﻦ ﺭﺑﺎﻃﺎﺕ‬ ‫ﺍﻟﻌﺎﱂ ﺍﻟﱵ ﻗﺪ ﺍﺭﺗﺒﻂ ‪‬ﺎ ﻛﺸﺒﻪ ﺳﻠﺴﻠﺔ ﻷﻥ ﺭﺑﻨﺎ ﻟﻪ ﺍ‪‬ﺪ ﳌﺎ ﻧﻈﺮ ﺇﱃ‬ ‫ﺍﻟﻨﺎﺱ ﻭﻛﻴﻒ ﻫﻢ ﻣﺮﺗﺒﻄﻮﻥ ﺑﺎﻟﻌﺎﱂ ﻭﻣﻜﺘﻔﻮﻥ ﲟﻘﺘﻨﺎﻩ ﻗﺎﻝ ﻣﺎ ﺃﻋﺴﺮ‬ ‫ﺩﺧﻮﻝ ﺫﻭﻱ ﺍﳌﻘﺘﻨﻴﺎﺕ ﺇﱃ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺃﻧﻪ ﻳﺴﻬﻞ ﺩﺧﻮﻝ‬ ‫ﲨﻞ ﻣﻦ ﺛﻘﺐ ﺇﺑﺮﺓ ﻣﻦ ﺃﻥ ﻳﺪﺧﻞ ﻏﲏ ﺇﱃ ﻣﻠﻜﻮﺕ ﺍﷲ‪ .‬ﻳﻌﻠﻢ ﺭﺑﻨﺎ‬ ‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺃﻥ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺍﻟﱵ ﺫﻛﺮﺕ ﺁﻧﻔﹰﺎ ﺇﺫﺍ ﻭﻗﻌـﺖ ﰲ‬ ‫ﺍﻟﻨﻔﺲ ﻓﺈ‪‬ﺎ ﺗﻜﻮﻥ ﻣﺜﻞ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﺗﺄﻛﻞ ﻭﺗﺒﻴﺪ ﺍﳊﺸﺎﺋﺶ ﻭﻫﻜﺬﺍ ‪‬ﺎ‬ ‫ﺗﻨﻘﻄﻊ ﲨﻴﻊ ﺭﺑﺎﻃﺎﺕ ﺍﻟﻌﺎﱂ ﻣﻦ ﺍﻟﻨﻔﺲ ﻭﺗﺮﻯ ﺍﻟﻌﺎﱂ ﻭﲨﻴﻊ ﺧﲑﺍﺗﻪ‬ ‫ﻣﺜﻞ ﺑﻴﺖ ﺳﺠﻦ ﻣﻈﻠﻢ ﻭﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﳛﺎﺭﺏ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﻓﻜﺮ‬ ‫ﺷﻴﻄﺎﻥ ﳏﺒﺔ ﺍﻟﺬﺍﺕ ﻭﻛﻤﺎ ﺃﻥ ﺣﺮﻛﺎﺕ ﺍﻟﻨﺪﻡ ﺗﱪﺩ ﳏﺒﺔ ﺍﻟﻌﺎﱂ ﻣـﻦ‬ ‫ﺍﻟﻨﻔﺲ ﻫﻜﺬﺍ ﻓﻜﺮ ﳏﺒﺔ ﺍﻟﺬﺍﺕ ﺗﻐﻠﺒﻬﺎ ﲟﺤﺒﺔ ﻣﺘﺎﻉ ﻫـﺬﺍ ﺍﻟﻌـﺎﱂ‬ ‫ﻭﺗﺼﻮﺭ ﺃﻣﺎﻡ ﻋﻴﲏ ﺍﻹﻧﺴﺎﻥ ﲨﻴﻊ ﻧﻴﺎﺡ ﻭﺷﻬﻮﺍﺕ ﳎﺪ ﻭﺳﻠﻄﺎﻥ ﻫﺬﺍ‬ ‫ﺍﻟﻌﺎﱂ ﻣﺜﻠﻤﺎ ﺻﻨﻊ ﻣﻊ ﺭﺑﻨﺎ ﺣﲔ ﺃﺭﺍﻩ ﲨﻴﻊ ﳑﺎﻟﻚ ﺍﻟﻌﺎﱂ ﻭﳎﺪﻫﺎ ﰲ‬ ‫ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﻳﺼﻮﺭ ﻗﺪﺍﻣﻪ ﺃﻳﻀﹰﺎ ﻋﺎﺭ ﻭﻣﺴﻜﻨﺔ ﻭﻏﺮﺑﺔ ﻃﺮﻳﻖ‬ ‫ﺍﻟﺮﻫﺒﻨﺔ ﻭﻳﺰﺭﻉ ﻓﻴﻪ ﺃﻓﻜﺎﺭﹰﺍ ﻣﺜﻞ ﻫﺬﻩ‪ .‬ﻭﻳﻘﻮﻝ ﻟﻪ ﺃﻧﻈﺮ ﺇﻧﻚ ﺍﻟﻴـﻮﻡ‬

‫ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ ﻭﺭﺏ ﻣﻘﺘﻨﻴﺎﺕ ﻛﺜﲑﺓ ﻭﻟﻚ ﳎﺪ ﻭﺳﻠﻄﺎﻥ ﻭﺇﻥ ﻛﻨﺖ‬ ‫ﺗﺸﺎﺀ ﺃﻥ ﺗﻌﻤﻞ ﺍﻟﱪ ﻓﻴﺴﻬﻞ ﻋﻠﻴﻚ ﺫﻟﻚ ﻭﺃﻧﺖ ﰲ ﺍﻟﻌﺎﱂ ﻭﻳﺬﻛﺮ ﻟﻪ‬ ‫ﺃﻳﻀﹰﺎ ﺃﻧﺎﺳﹰﺎ ﺻﺪﻳﻘﲔ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﻌﺎﱂ ﻭﻋﻤﻠﻮﺍ ﺍﻟﱪ ﻣﺜـﻞ ﺇﺑـﺮﺍﻫﻴﻢ‬ ‫ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻭﺍﻟﻜﺎﻫﻦ ﻣﻠﺸﻴﺼﺎﺩﻕ ﻭﺃﻳﻮﺏ ﺍﳉﺒـﺎﺭ ﻭﺩﺍﻭﺩ‬ ‫ﺍﳌﻠﻚ ﻭﺍﻟﻨﱯ ﻭﻳﻮﺳﻮﺱ ﻟﻪ ﻭﻳﻘﻮﻝ ﺃﱂ ﻳﻌﻤﻞ ﻫﺆﻻﺀ ﺍﻟﱪ ﻭﻛﺎﻥ ﳍـﻢ‬ ‫ﰲ ﺍﻟﻌﺎﱂ ﳎﺪ ﻭﺳﻠﻄﺎﻥ ﻭﻛﺎﻧﻮﺍ ﻣﻜﺮﻣﲔ ﻋﻨﺪ ﺍﷲ ﻭﺃﻧﺖ ﺍﻟﻴﻮﻡ ‪‬ﻮﻯ‬ ‫ﺃﻥ ‪‬ﺮﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻳﻨﻌﻢ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻨﻮﻧﻪ ﺑﻜﻞ ﺗﻄﻮﻳـﺐ‪.‬‬ ‫ﺍﺛﺒﺖ ﺍﻵﻥ ﺃﻧﺖ ﰲ ﺍﻟﻌﺎﱂ ﻭﺗﺪﺑﺮ ﻓﻴﻪ ﺑﺎﳊﻖ ﻣﺜﻞ ﺃﻭﻟﺌـﻚ ﺍﻟﻨـﺎﺱ‬ ‫ﺍﻟﺼﺪﻳﻘﲔ ﺍﻷﻭﻝ ﺍﻟﺬﻳﻦ ﻭﺭﺛﻮﺍ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﺻﺎﺭﻭﺍ ﺃﻳﻀﹰﺎ ﺑﺼﺪﻗﺎ‪‬ﻢ‬ ‫ﻭﺍﺭﺛﲔ ﺍﻟﻌﺎﱂ ﺍﳉﺪﻳﺪ‪ .‬ﻓﺘﺸﺒﻪ ﺍﻵﻥ ﺑﺄﻭﻟﺌﻚ ﻭﺍﻋﻤﻞ ﺍﻟﱪ ﺃﻧﺖ ﺃﻳـﻀﹰﺎ‬ ‫ﰲ ﺍﻟﻌﺎﱂ ﻭﻻ ﺗﺘﺮﻙ ﺍﻟﻌﺎﱂ ﻭﲤﻀﻲ ﻭﺗﻜﻮﻥ ﻋﺎﺭﹰﺍ ﻭﻫﺰﺀﹰﺍ ﻟﻠﻨﺎﺱ ﺍﻟﺬﻳﻦ‬ ‫ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﺴﺘﺤﻘﲔ ﺃﻥ ﺗﺘﻜﻠﻢ ﻣﻌﻬﻢ‪ .‬ﺍﻵﻥ ﺃﻧﺖ ﲤﻀﻲ ﻭﺗﻜـﻮﻥ‬ ‫ﳍﻢ ﺧﺎﺩﻣﹰﺎ ﻷﻥ ﺗﺪﺑﲑ ﺍﻟﺮﻫﺒﻨﺔ ﻳﻄﻠﺐ ﻫﺬﺍ ﻣﻨﻚ ﻭﻳﻠﻘﻲ ﻓﻴﻪ ﺍﳋﻮﻑ‬ ‫ﻭﻳﻘﻮﻝ ﻣﻦ ﻳﻘﺪﺭ ﺃﻥ ﻳﻜﻤﻞ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺼﻌﺐ ﺍﻟﺬﻱ ﻟﻠﺮﻫﺒﻨـﺔ‬ ‫ﻷ‪‬ﺎ ﻻ ﺗﻜﻤﻞ ﺇﻻ ﺑﺎﳌﻮﺕ ﻷﻥ ﺭﺑﻨﺎ ﻗﻄﻊ ﲟﻮﺕ ﺍﻟﺼﻠﻴﺐ ﻋﻠﻰ ﻛﻞ‬ ‫ﻣﻦ ﻳﺴﻠﻜﻬﺎ ﻷ‪‬ﺎ ﺿﻴﻘﺔ ﻭﺻﻌﺒﺔ ﻭﻗﻠﻴﻠﻮﻥ ﻫﻢ ﺍﻟﺬﻳﻦ ﳚﺪﻭ‪‬ﺎ ﻣﺜـﻞ‬ ‫ﻛﻠﻤﺔ ﺭﺑﻨﺎ ﻭﻣﻦ ﺍﻟﺴﻬﻞ ﻟﻚ ﺃﻥ ﺗﺜﺒﺖ ﰲ ﺍﻟﻌﺎﱂ ﻭﺗﻌﻤﻞ ﺍﻟﱪ ﺍﻟـﺬﻱ‬ ‫ﻋﻤﻠﻪ ﺍﻟﺼﺪﻳﻘﻮﻥ ﺍﻷﻭﻟﻮﻥ ﺃﺟﺪﻯ ﻣﻦ ﺃﻥ ﺗﺒﺪﺃ ﰲ ﻫـﺬﺍ ﺍﻟﻄﺮﻳـﻖ‬ ‫ﺍﻟﺸﺎﻕ ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻜﻤﻠﻪ ﻓﺘﻜﻮﻥ ﺿﺤﻜﺔ ﳌﻦ ﻳـﺮﺍﻙ ﻟﻜـﻦ‬ ‫ﺍﺟﻠﺲ ﺑﻴﻨﻚ ﻭﺑﲔ ﻧﻔﺴﻚ ﻭﺍﺣﺴﺐ ﻣﺮﺍﺣﻞ ﻭﻧﻔﻘﺎﺕ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‬

‫}‪{١١‬‬

‫}‪{١٢‬‬

‫ﻼ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﲏ ﺑﺮﺟﹰﺎ‬ ‫ﻭﺣﻴﻨﺌﺬ ﺗﺒﺪﺃ ﻓﻴﻬﺎ ﻣﺜﻠﻤﺎ ﺃﻭﺻﺎﻙ ﺭﺑﻚ ﻗﺎﺋ ﹰ‬ ‫ﺃﻻ ﳚﻠﺲ ﺃﻭ ﹰﻻ ﻭﲝﺴﺐ ﺍﻟﻨﻔﻘﺔ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻣﺎ ﻳﻜﻤﻠـﻪ ﻟﻜـﻴﻼ ﺇﺫﺍ‬ ‫ﺍﺑﺘﺪﺃ ﻭﱂ ﻳﻘﺪﺭ ﺃﻥ ﻳﻜﻤﻞ ﻳﻜﻮﻥ ﺿﺤﻜﺔ ﻟﻜﻞ ﻋـﺎﺑﺮﻱ ﺍﻟﻄﺮﻳـﻖ‬ ‫ﻓﻴﺴﺘﻬﺰﺅﻭﻥ ﺑﻪ ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﺑﺘﺪﺃ ﻳﺒﲏ ﻭﱂ ﻳﻘـﺪﺭ ﺃﻥ‬ ‫ﻳﻜﻤﻞ ﻭﺃﻧﺖ ﻛﻨﺖ ﲣﺮﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﻻ ﺗﻜﻤﻞ ﺃﻋﻤﺎﻝ ﺍﻟﺮﻫﺒﻨـﺔ‬ ‫ﻓﺈﻧﻚ ﺗﻘﺒﻞ ﻟﻌﻨﺔ ﻣﻦ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﺇﺭﻣﻴﺎ ﺃﻧﻪ ﻣﻠﻌﻮﻥ ﻣﻦ ﻳﻌﻤﻞ ﻋﻤﻞ‬ ‫ﺍﷲ ﺑﺘﻬﺎﻭﻥ‪ .‬ﺃﻧﻈﺮ ﺍﻵﻥ ﺃﻥ ﻟﻌﻨﺔ ﻗﺪ ﻭﺿﻌﺖ ﻋﻠﻰ ﻣﻦ ﻳﺒﺘﺪﺃ ﰲ ﻫﺬﺍ‬ ‫ﺍﻟﻄﺮﻳﻖ ﻭﱂ ﻳﻜﻤﻠﻬﺎ‪ .‬ﻭﻳﺰﺭﻋﻮﻥ ﺃﻳﻀﹰﺎ ﻓﻴﻪ ﺃﻓﻜﺎﺭﹰﺍ ﺃﺧـﺮﻯ ﻗـﺎﺋﻠﲔ‬ ‫ﺃﻧﻈﺮ ﺍﻷﻋﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻣﻦ ﺑﲏ ﺟﻨﺴﻚ ﻛﻴﻒ ﻳﻨﺘﻈﺮﻭﻥ ﺃﻥ ﺗﺼﻨﻊ ﻫﺬﺍ‬ ‫ﻟﻜﻴﻤﺎ ﻳﺮﺛﻮﻥ ﺣﻘﻮﻟﻚ ﻭﻏﻨﺎﻙ‪ .‬ﻓﺈﺫﺍ ﺍﻣﺘﻸ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻫـﺬﻩ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺣﻴﻨﺌﺬ ﻳﻘﻊ ﰲ ﻗﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻭﰲ ﺃﻓﻜﺎﺭ ﺍﻟﺸﻚ ﻭﻳﻘﻊ ﻋﻠﻴـﻪ‬ ‫ﺧﻮﻑ ﻛﺜﲑ ﻭﻳﻘﻒ ﺑﲔ ﺍﻟﺸﻜﻮﻙ ﻷﻧﻪ ﻻ ﻳﻌﻠﻢ ﺃﻱ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ‬ ‫ﻳﻌﻤﻞ ﻭﺃﻱ ﺍﻷﻓﻜﺎﺭ ﻳﻜﻤﻞ ﺍﻷﻭﱃ ﺃﻡ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬ ‫‪bÈÛa@åß@x늂ÜÛ@ïzî™ìm@Þbrß‬‬ ‫ﺧﺮﻭﺝ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺎﱂ ﻛﺨﺮﻭﺝ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﻣﺼﺮ‬ ‫ﻷﻥ ﻣﺼﺮ ﻫﻲ ﻣﺜﺎﻝ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣﺜﻞ ﻛﻠﻤﺔ ﺍﻵﺑﺎﺀ ﻭﻣﺜﻠﻤﺎ ﺃﻥ ﺑـﲏ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﳌﺎ ﺑﺸﺮﻫﻢ ﻣﻮﺳﻰ ﺍﻟﻄﻮﺑﺎﱐ ﲞﺮﻭﺟﻬﻢ ﻣﻦ ﺃﺭﺽ ﻣـﺼﺮ‬ ‫ﺍﻣﺘﻸﻭﺍ ﺃﻭ ﹰﻻ ﻓﺮﺣﹰﺎ ﺑﻌﺘﻘﻬﻢ ﻣﻦ ﻋﺒﻮﺩﻳﺔ ﺍﳌﺼﺮﻳﲔ ﺍﻟﱵ ﻫـﻲ ﻣﺜـﺎﻝ‬ ‫ﺭﺑﺎﻃﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻭﻣﻦ ﺷﺮ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﻫﻮ ﻣﺜﺎﻝ ﺃﺭﻛﻮﻥ ﺍﻟﺸﺮ‬ ‫}‪{١٣‬‬

‫ﻭﺑﻌﺪ ﺫﻟﻚ ﻣﻠﻚ ﻋﻠﻴﻬﻢ ﺧﻮﻑ ﻗﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻣﻦ ﻛـﻼﻡ ﻓﺮﻋـﻮﻥ‬ ‫ﻭﻣﻦ ﺍﻟﺘﻌﺐ ﺑﺎﻟﻄﲔ ﻭﺍﻟﻠﱭ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﳌﺼﺮﻳﻮﻥ ﻳـﺴﺘﻌﻤﻠﻮ‪‬ﻢ ﰲ‬ ‫ﻋﻤﻠﻪ‪.‬‬ ‫ﻣﻦ ﺃﺟﻞ ﺃ‪‬ﻢ ﲰﻌﻮﺍ ﺃﻥ ﺍﷲ ﻋﺘﻘﹰﺎ ﻳﻌﺘﻘﻬﻢ ﻣﻦ ﻋﺒﻮﺩﻳﺘﻬﻢ ﺍﳌﺮﺓ‪.‬‬ ‫ﻫﻜﺬﺍ ﻫﻮ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﺃﻧﻪ ﺇﺫﺍ ﺑﺸﺮ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺳـﻰ‬ ‫ﻣﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﻭﻳﻨﺒﻪ ﻓﻴﻪ ﺗﻠﻚ ﺍﳊﺮﻛﺎﺕ ﺍﻟﱵ ﺫﻛﺮﺕ ﺁﻧﻔﹰﺎ ﺣﻴﻨﺌﺬ‬ ‫ﳝﻠﻚ ﻋﻠﻴﻪ ﻓﺮﺡ ﻭﺇﺫﺍ ﺃﺣﺴﺖ ﺍﻟﺸﻴﺎﻃﲔ ﲟﺎ ﻳﺸﺎﺀ ﺃﻥ ﻳﺼﻨﻊ ﻓـﺈ‪‬ﻢ‬ ‫ﳜﻠﻌﻮﻥ ﻋﻠﻴﻪ ﺃﻓﻜﺎﺭﹰﺍ ﺛﻘﻴﻠﺔ ﻣﺜﻞ ﻓﺮﻋﻮﻥ ﻭﺍﳌﺼﺮﻳﲔ‪ .‬ﺇﺫ ﺃ‪‬ـﻢ ﳌـﺎ‬ ‫ﺃﺣﺴﻮﺍ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻳﺮﻳﺪﻭﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﺼﺮ ﺟﻌﻠﻮﺍ ﻋﻠـﻴﻬﻢ‬ ‫ﺛﻘﻞ ﺍﻟﻄﻮﺏ ﺑﺎﻷﻛﺜﺮ ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺪﻓﻌﻮﻥ ﳍﻢ ﺗﺒﻨﹰﺎ ﻛﻤﺎ ﻗﺎﻝ ﻓﺮﻋﻮﻥ‬ ‫ﻟﻴﺼﻌﺐ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻟﻴﻬﺘﻤﻮﺍ ﺑﻪ ﻭﻻ ﻳﻬﺘﻤـﻮﻥ ﺑـﺎﻟﻜﻼﻡ‬ ‫ﺍﻟﻔﺎﺭﻍ ﻓﺈﺫﺍ ﻭﻗﻊ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﻤﻖ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﳋﻮﻑ‬ ‫ﻭﻗﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻭﺣﻴﻨﺌﺬ ﺗﺘﺤﺮﻙ ﻓﻴﻪ ﺑﻐﺘﺔ ﺗﻠﻚ ﺍﳊﺮﻛﺔ ﺍﻷﻭﱃ ﺍﻟـﱵ‬ ‫ﺫﻛﺮﺕ ﺁﻧﻔﹰﺎ ﺃﻋﲏ ﺧﻮﻑ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺍﻟﻌﺘﻴﺪﺓ ﻭﻛﻤﺎ ﺃﻥ ﺫﻟﻚ ﺍﳌـﻼﻙ‬ ‫ﺍﻟﺬﻱ ﻋﱪ ﰲ ﻣﺼﺮ ﻗﺘﻞ ﻛﻞ ﺃﺑﻜﺎﺭ ﺍﳌﺼﺮﻳﲔ ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﳊﺮﻛـﺔ‬ ‫ﺍﻟﱵ ﻣﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﺗﺰﺭﻉ ﰲ ﺍﻹﻧﺴﺎﻥ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻳﺘﻘـﻮﻯ‬ ‫ﺍﻟﻌﻘﻞ ﻣﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﺣﱴ ﳜﺮﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻄﻮﺑـﺎﱐ‬ ‫ﻣﻮﺳﻰ ﺃﻭﺻﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻥ ﻻ ﻳﺄﺧﺬﻭﺍ ﻣﻌﻬﻢ ﲬﲑ ﺍﳌـﺼﺮﻳﲔ‬ ‫ﺷﻴﺌﹰﺎ ﻫﻜﺬﺍ ﻭﺍﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻌﺎﱂ ﳚﺐ ﻋﻠﻴﻬﻢ ﺃﻻ ﻳﺄﺧـﺬﻭﺍ‬ ‫ﺷﻴﺌﹰﺎ ﻣﻦ ﻣﻘﺘﻨﻴﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣﻌﻬﻢ‪ .‬ﻭﻛﻤﺎ ﺃﻧﻪ ﻛـﺎﻥ ﻟﻔﺮﻋـﻮﻥ‬ ‫}‪{١٤‬‬

‫ﻭﺍﳌﺼﺮﻳﲔ ﺳﻠﻄﺎﻥ ﺃﻥ ﳜﺮﺟﻮﺍ ﺧﻠﻒ ﺑﲏ ﺇﺳـﺮﺍﺋﻴﻞ ﺇﱃ ﺍﻟﺒﺤـﺮ‬ ‫ﻛﺬﻟﻚ ﻓﻜﺮ ﳏﺒﺔ ﺍﻟﺬﺍﺕ ﻣﻊ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻗﻠﺖ ﺁﻧﻔـﹰﺎ ﺃﻥ ﻳﺒـﺪﺩ‬ ‫ﻣﻘﺘﻨﻴﺎﺗﻪ ﻭﻳﻌﻄﻴﻬﺎ ﻟﻠﻤﺴﺎﻛﲔ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﳍﺎ ﻋﻠﻴﻪ ﺳﻠﻄﺎﻥ ﻭﻛﻤﺎ‬ ‫ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺷﻌﺐ ﺍﻟﺮﺏ ﱂ ﻳﺬﻫﺐ ﻣﻨﻬﻢ ﺍﳋﻮﻑ ﺣﱴ ﺭﻓـﻊ‬ ‫ﻣﻮﺳﻰ ﺍﻟﻌﺼﺎ ﺍﻟﱵ ﺑﻴﺪﻩ ﻭﺿﺮﺏ ‪‬ﺎ ﺍﻟﺒﺤﺮ ﻓﺎﻧـﺸﻖ ﻭﻋـﱪ ﺑﻨـﻮ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻭﻏﺮﻕ ﻓﻴﻪ ﺍﳌﺼﺮﻳﻮﻥ ﻫﻜﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺃﻋـﺪ ﻓﻜـﺮﻩ‬ ‫ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻻ ﻳﻌﺘﻖ ﻣﻦ ﺍﳋﻮﻑ ﻭﻣﻦ ﺃﻓﻜﺎﺭ ﺍﻟﺸﻜﻮﻙ ﺣﱵ‬ ‫ﻳﻔﺘﻘﺮ ﻣﻦ ﻏﲎ ﻭﻣﻘﺘﻨﻴﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺇﻥ ﻛﺎﻥ ﺫﻟـﻚ ﰲ ﺍﳋـﺮﻭﺝ‬ ‫ﺍﳉﺴﺪﺍﱐ ﺃﻭ ﺍﳋﺮﻭﺝ ﺍﳌﻌﻘﻮﻝ‪.‬‬ ‫ﺇﻥ ﻟﻺﻧﺴﺎﻥ ﺧﺮﺟﺘﲔ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﺑﻌﺪﻫﺎ ﻳﺒﺪﺃ ﰲ ﻃﺮﻳﻖ ﺍﻟﺮﻫﺒﻨﺔ‬ ‫ﺍﻟﻄﺎﻫﺮﺓ ﻷﻧﻪ ﻟﻴﺲ ﻛﻞ ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻗﺪ ﻋﺘﻖ ﻣﻦ ﺗﺪﺑﲑﻩ ﻷﻥ‬ ‫ﻛﺜﲑﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻌﺎﱂ ﺑﺎﻟﺰﻱ ﺍﳋﺎﺭﺟﻲ ﻭﻫﻢ ﻳﺘﻘﻠﺒﻮﻥ ﰲ ﺗﺪﺍﺑﲑﻩ‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻗﻠﺖ ﺇﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻳﻜﻮﻥ ﻋﻠﻰ ﺩﻓﻌـﺘﲔ‪.‬‬ ‫ﻷﻧﻚ ﲡﺪ ﺍﳋﺎﺭﺟﲔ ﻣﻦ ﺍﻟﻌﺎﱂ ﻛﺜﲑﻭﻥ ﻭﻭﺍﺣﺪ ﻣﻦ ﺃﻟﻒ ﻣﻨﻬﻢ ﻗﺪ‬ ‫ﻋﺘﻘﻮﺍ ﻣﻦ ﺗﺪﺍﺑﲑﻩ ﻟﺬﻟﻚ ﺧﺮﻭﺝ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﻣﺼﺮ ﻳﺼﻮﺭ ﻟﻨـﺎ‬ ‫ﻣﺜﺎﻝ ﺍﳋﺮﺟﺘﲔ ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻌﺎﻣﻮﺩ ﻛﺎﻥ ﻗﺎﺋﻤـﹰﺎ ﺑـﲔ ﺍﳌـﺼﺮﻳﲔ‬ ‫ﻭﺍﻹﺳﺮﺍﺋﻴﻠﻴﲔ ﻓﻜﺎﻥ ﻳﻌﻄﻲ ﻧﻮﺭﹰﺍ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻳﺴﻜﺐ ﻇﻼﻣﹰﺎ ﻋﻠﻰ‬ ‫ﺃﺭﻛﻮﻥ ﺍﻟﺸﺮ ﻭﻋﻠﻰ ﲨﻴﻊ ﺃﻓﻜﺎﺭﻩ ﺍﻟﱵ ﺗﻮﻟﺪ ﻣﻨـﻪ‪ .‬ﻷﻧـﻪ ﻛﻠﻤـﺎ‬ ‫ﺍﺳﺘﻨﺎﺭﺕ ﻋﻴﻨﺎ ﺍﻟﻨﻔﺲ ﰲ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻛﺬﻟﻚ ﺗﺬﻫﺐ ﻣـﻦ‬ ‫ﺍﻟﻨﻔﺲ ﳏﺒﺔ ﺍﻟﺬﺍﺕ ﻭﻫﻜﺬﺍ ﺇﱃ ﻫﻬﻨﺎ ﻳﻨﺘﻬﻲ ﺣﺪ ﺍﳋﺮﻭﺝ ﺍﶈﺴﻮﺱ‬ ‫}‪{١٥‬‬

‫ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻫﻮ ﻣﺜﺎﻝ ﻣﺼﺮ ﻭﻧﺒﺪﺃ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍ‪‬ﻤﻊ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻣﺜﺎﻝ ﺍﻟﺘﻌﺐ ﺍﻟﺬﻱ ﰲ ﺍﻟﱪﻳﺔ ﻭﻗﺒﻮﻝ ﺍﻟﺸﻜﻞ ﺍﻟﻮﺩﻳﻊ ﺍﻟﺬﻱ ﻟﻠﺮﻫﺒﺎﻧﻴﺔ‬ ‫ﺍﻟﱵ ﻫﻲ ﺍ‪‬ﻤﻊ‪.‬‬ ‫ﺇﻥ ﻣﺜﺎﻝ ﺍﳌﱰﻟﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻫﻮ ﺗﻌﺐ ﺍﻟﱪﻳﺔ ﻷﻥ ﻛﺜﲑﻭﻥ ﻳﻘﻮﻟﻮﻥ‬ ‫ﺑﻐﲑ ﻣﻌﺮﻓﺔ ﺇﻥ ﺍﳌﱰﻟﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻫﻲ ﻣﺜﺎﻝ ﺍﻟﺘﻌﺐ ﺍﻟﺬﻱ ﻟﻠﻌﺎﱂ ﻭﱂ‬ ‫ﻳﻌﺮﻓﻮﺍ ﻣﺎﺫﺍ ﻳﻘﻮﻟﻮﻥ ﻭﻻ ﺃﻱ ﺷﻲﺀ ﳝـﺎﺭﻭﻥ ﻋﻠﻴـﻪ‪ .‬ﻷﻥ ﺍﳌﱰﻟـﺔ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﻫﻲ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﱵ ﻳﻜﻤﻞ ﻓﻴﻬﺎ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﻫـﻲ‬ ‫ﺷﺒﻪ ﺗﻌﺐ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻟﱪﻳﺔ ﻭﻫﺬﺍ ﻫﻮ ﺃﻭﻝ ﻣﺎ ﳚﺐ ﻋﻤﻠـﻪ ﰲ‬ ‫ﺑﺪﺀ ﺧﺮﻭﺟﻨﺎ ﻟﺘﺪﺑﲑ ﺍﻟﺮﻫﺒﻨﺔ ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺬﻱ ﱂ ﻳﺄﺧﺬ ﺑﻌﺪ ﺷـﻜﻞ‬ ‫ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺍﻟﻄﺎﻫﺮﺓ ﻻ ﻳﺪﻋﻰ ﺭﺍﻫﺒﹰﺎ ﺑﻞ ﻋﻠﻤﺎﻧﻴﹰﺎ ﻫﻜﺬﺍ ﺍﻟﺬﻱ ﱂ ﻳﺒﺘﺪﺉ‬ ‫ﻟﻶﻥ ﰲ ﺗﺪﺑﲑ ﺍﻟﻔﻀﻴﻠﺔ ﻻ ﻳﻘﺎﻝ ﻟﻪ ﺃﻧﻪ ﺍﺑﺘﺪﺃ ﰲ ﺍﻟﺪﺭﺟﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ‬ ‫ﻭﻛﻤﺎ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﺪﺓ ﻣﻘﺎﻣﻬﻢ ﰲ ﻣـﺼﺮ ﱂ ﻳﻜـﻦ ﻋﻤـﻞ‬ ‫ﺍﳌﺼﺮﻳﲔ ﺍﳌﺘﻌﺐ ﻳﺪﻋﻬﻢ ﻳﻨﻈﺮﻭﻥ ﳓﻮ ﺍﷲ ﻭﻫﻜﺬﺍ ﺍﻟﺬﻳﻦ ﻫـﻢ ﰲ‬ ‫ﺩﻫﺸﺔ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻻ ﺗﺪﻋﻬﻢ ﻣﺸﺎﻏﻠﻬﻢ ﺍﻟﻌﺎﳌﻴﺔ ﻳﺮﻓﻌﻮﻥ ﻋﻴـﻮ‪‬ﻢ‬ ‫ﻭﻳﻨﻈﺮﻭﻥ ﳓﻮ ﺍﷲ ﻓﻴﺒﺘﺪﺋﻮﻥ ﺑﺎﳌﱰﻟﺔ ﺍﳉـﺴﺪﺍﻧﻴﺔ ﻛﻤـﺎ ﻗـﺎﻝ ﺍﷲ‬ ‫ﻟﻠﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﺍﻣﺾ ﻗﻞ ﻟﻔﺮﻋﻮﻥ ﻟﲑﺳﻞ ﺷﻌﱯ ﻟﻴﺨﺪﻣﲏ ﰲ ﺍﻟﱪﻳﺔ‬ ‫ﻓﻠﻮ ﻋﻠﻢ ﺍﷲ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻳﻘﺪﺭﻭﻥ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﻫﺬﺍ ﰲ ﻣﺼﺮ ﻣـﺎ‬ ‫ﻛﺎﻥ ﻗﺪ ﻗﺎﻝ ﳌﻮﺳﻰ ﺍﻟﻄﻮﺑﺎﱐ ﺃﻣﺾ ﺃﺧﺮﺝ ﱄ ﻫﺬﺍ ﺍﻟـﺸﻌﺐ ﺇﱃ‬ ‫ﺍﻟﱪﻳﺔ ﻟﻴﺨﺪﻣﲏ ﻫﻨﺎﻙ ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻓﻼ ﳝﻜﻦ ﻟﻠﻌـﺎﱂ‬ ‫ﺑﺄﺗﻌﺎﺑﻪ ﺃﻥ ﳚﻌﻠﻨﺎ ﻧﻨﻈﺮ ﳓﻮ ﺍﷲ ﻭﻧﺒﺘﺪﺉ ﺑﺎﳌﱰﻟﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺍﻟﱵ ﻫﻲ‬ ‫}‪{١٦‬‬

‫ﺍ‪‬ﻤﻊ ﺍﻟﱵ ﻳﺘﺒﻌﻬﺎ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﱵ ﻫﻲ ﺩﻭﻥ ﻣﻮﺿﻊ ﺍﻟﻨﻘـﺎﻭﺓ‪ .‬ﻭﻣـﻦ‬ ‫ﺍﺟﻌﻞ ﺃﻥ ﻗﺪﺳﻚ ﻳﻌﻠﻢ ﻳﺎ ﺳﻴﺪﻱ ﺃﻧﻨﺎ ﻗﺪ ﺃﻓﺮﺯﻧﺎ ﺑﲔ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺑﲔ‬ ‫ﺍﻟﻨﻘﺎﻭﺓ ﻭﻛﻴﻔﻴﺘﻬﺎ ﰲ ﺃﺧﺒﺎﺭ ﻛﺜﲑﺓ ﻣﺴﻜﻨﹰﺎ ﻋﻦ ﻫﺬﺍ ﻭﳓـﻦ ﻗﺒﺎﻟـﺔ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﺍﳌﱰﻟﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﻳﻘﺘﲏ ﺍﻟﻄﻬﺎﺭﺓ ﻫـﻲ‬ ‫ﻣﱰﻟﺔ ﺗﻌﺐ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻳﻜﻔﻲ‪.‬‬ ‫‪òîÔîÔ§a@òÇbİÛa‬‬ ‫ﻓﻠﻨﻌﺪ ﺍﻵﻥ ﺇﱃ ﺍﻟﻨﺺ ﺍﻷﻭﻝ ﻭﻧﺒﺘﺪﺉ ﺑﻌﻤﻞ ﺍﻟﱪﻳﺔ ﺍﻟﱵ ﻫﻲ ﺷﺒﻪ‬ ‫ﻋﻤﻞ ﺍ‪‬ﻤﻊ ﻓﺎﻟﻔﻀﻴﻠﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﲡﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﻘﺒﻠﻮﻥ ﻫـﺬﺍ‬ ‫ﺍﻟﺸﻜﻞ ﺍﻟﻄﺎﻫﺮ ﻫﻲ ﺍﻻﺗﻀﺎﻉ ﺍﻟﺬﻱ ﻣﻨﻪ ﺗﻮﻟﺪ ﺍﻟﻄﺎﻋﺔ ﺍﻟﱵ ﻫﻲ ﺃﲦﺎﺭ‬ ‫ﺍﻟﺮﻭﺡ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺴﻠﻴﺢ ﺍﻟﱵ ﻣﻨﻬﺎ ﻳﺘﻮﻟﺪ ﲨﻴﻊ ﺍﳊﺴﻨﺎﺕ ﺃﻥ ﺍﻟﻄﺎﻋﺔ‬ ‫ﺗﻮﻟﺪ ﻣﻦ ﺍﻻﺗﻀﺎﻉ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ ﺍﻟﻄﻮﺑﺎﱐ ﺃﻥ ﺭﺑﻨﺎ ﻭﺿﻊ‬ ‫ﻧﻔﺴﻪ ﻭﺃﻃﺎﻉ ﺣﱴ ﺍﳌﻮﺕ ﻣﻮﺕ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﳌـﻮﺕ ﻗـﺪ‬ ‫ﺩﺧﻞ ﺑﻮﺍﺳﻄﺔ ﻗﻠﺔ ﻃﺎﻋﺔ ﺁﺩﻡ ﻭﻫﻜﺬﺍ ﺩﺧﻠﺖ ﺍﳋﻄﻴﺔ ﻋﻠﻰ ﺟـﻨﺲ‬ ‫ﺍﻟﺒﺸﺮ ﻫﻜﺬﺍ ﺃﻥ ﻃﺎﻋﺔ ﺍﳊﻖ ﺗﻌﺪ ﳌﻦ ﻳﻘﺘﻨﻴﻬﺎ ﲨﻴﻊ ﺍﻷﻓﺮﺍﺡ ﻭﺍﻟﻨﻌﻴﻢ‬ ‫ﺍﻟﺮﻭﺣﺎﱐ ﻭﺍﻟﻄﺎﻋﺔ ﺍﻟﱵ ﻫﻲ ﺑﻨﺖ ﺍﻻﺗﻀﺎﻉ ﻟﻴـﺴﺖ ﺃﻥ ﻳـﺼﻨﻊ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻳﺸﺎﺀ ﻭﻟﻜﻦ ﻫﻲ ﺑﺎﳊﻘﻴﻘﺔ ﻋﻤﻞ ﺍﻟﺬﻳﻦ ﰲ ﺍ‪‬ﻤﻊ ﻭﻫﻲ‬ ‫ﺃﻥ ﻳﻘﻄﻊ ﺍﻹﻧﺴﺎﻥ ﲨﻴﻊ ﻫﻮﻯ ﻧﻔﺴﻪ ﻭﻳﻌﻤﻞ ﻫﻮﻯ ﺍﻟﺬﻱ ﺍﺋﺘﻤﻨـﻪ‬ ‫ﻋﻠﻰ ﻧﻔﺴﻪ ﻳﻌﲏ ﺍﻷﺏ ﺍﻟﺮﻭﺣﺎﱐ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘﻠﺐ ﻻ‬ ‫ﻳﺸﺎﺀ ﻣﻦ ﺃﺟﻞ ﻛﺜﺮﺓ ﺃﻫﻮﻳﺔ ﺍﳉﺴﺪ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻪ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﺗـﺼﻨﻊ‬ ‫}‪{١٧‬‬

‫ﺍﻟﺬﻱ ‪‬ﻮﺍﻩ ﻭﻻ ﺗﺼﻨﻊ ﺍﻟﺬﻱ ﻳﺼﻌﺐ ﻋﻠﻴﻚ ﻋﻤﻠﻪ ﻓﻠﺴﺖ ﺑﺬﻟﻚ‬ ‫ﺗﺮﻯ ﻃﺎﻋﺔ ﻭﻟﻜﻨﻚ ﺗﻌﻤﻞ ﻫﻮﺍﻙ‪ .‬ﻓﺨﺬ ﻟﻚ ﻣﺜﺎ ﹰﻻ ﻟﻠﻄﺎﻋﺔ ﺍﳊﻘﻴﻘﻴﺔ‬ ‫ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﺬﻱ ﺗﻌﻤﻞ ﰲ ﺑﺮﻳﺔ ﺍ‪‬ﻤﻊ ﻭ‪‬ﻮﻱ ﺃﻥ ﺗﺮﺙ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‬ ‫ﺍﻟﱵ ﺗﻨﺒﻊ ﺍﻟﻌﺴﻞ ﻭﺍﻟﻠﱭ ﻟﺴﺎﻛﻨﻴﻬﺎ ﻛﻤﺎ ﺻﻨﻊ ﻳﺸﻮﻉ ﺑـﻦ ﻧـﻮﻥ‬ ‫ﻭﻛﺎﻟﺐ ﺑﻦ ﻳﻔﻨﺔ ﺍﻟﻠﺬﺍﻥ ﺃﻃﺎﻋﺎ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﺍﻟﻌﻈـﻴﻢ ﻭﻣـﻀﻴﺎ‬ ‫ﻛﺄﻣﺮﻩ ﻭﺟﺴﺎ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻭﻣﻦ ﺃﺟﻞ ﻃﺎﻋﺘﻬﻤﺎ ﻭﺭﺛـﺎ ﻭﺣـﺪﳘﺎ‬ ‫ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻣﻦ ﺩﻭﻥ ﺳﺘﻤﺎﺋﺔ ﺃﻟﻒ ﺭﺟﻞ ﺧﺮﺟﻮﺍ ﻋﻠﻰ ﻳﺪ ﻣﻮﺳﻰ‬ ‫ﻣﻦ ﻣﺼﺮ ﻭﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﱂ ﻳﻄﻴﻌﻮﺍ ﻫﻠﻜﻮﺍ ﻫﻨﺎﻙ ﰲ ﺍﻟﱪﻳﺔ ﻭﺗﺒﺪﺩﺕ‬ ‫ﺟﺜﺜﻬﻢ‪ .‬ﺃﻧﻈﺮ ﺍﻵﻥ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﳌﻄﻴﻊ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﰲ ﻓﻼﺣﺔ ﺍ‪‬ﻤﻊ ﺍﻟﺬﻱ‬ ‫ﻳﺸﺎﺀ ﺃﻥ ﻳﺘﺰﻭﺩ ﺍﻟﱪﻛﺎﺕ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻣﻦ ﺇﺧﻮﺗﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻭﳜﺮﺝ‬ ‫ﻭﻳﺴﻜﻦ ﰲ ﺍﻟﻘﻼﻳﺔ ﺍﻟﱵ ﻫﻲ ﺷﺒﻪ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪ .‬ﺗﺸﺒﻪ ﺑﻴﺸﻮﻉ ﺑـﻦ‬ ‫ﻧﻮﻥ ﺍﻟﺬﻱ ﺃﻃﺎﻉ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ‪ .‬ﻭﻛﻤﺎ ﻏﺎﺭ ﺷﻌﺐ ﺑـﲏ ﻻﻭﻱ‬ ‫ﻭﻃﻬﺮﻭﺍ ﺃﻳﺪﻳﻬﻢ ﻟﻠﺮﺏ ﻛﻞ ﺇﻧﺴﺎﻥ ﺑﺄﺧﻴﻪ ﻭﺍﺑﻦ ﻗﺒﻴﻠﺘﻪ ﳌـﺎ ﺃﺧﻄـﺄ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻭﺗﺮﻙ ﻋﺒﺎﺩﺓ ﺍﷲ ﺭﺑﻪ ﻭﺳﺠﺪﻭﺍ ﻟﻠﻌﺠﻞ‪ .‬ﺃﻧﻈﺮ ﺃﻳﻬـﺎ ﺍﻷﺥ‬ ‫ﺍﳌﻄﻴﻊ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﱵ ﱂ ﺗﻐﻠﺐ ﻗﻂ ﺣﱴ ﻣـﻦ ﺍﻟﺮﲪـﺔ‬ ‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﻜﻦ ﻛﻞ ﺇﻧﺴﺎﻥ ﻳﻘﺘﻞ ﺃﺑﺎﻩ ﻭﺍﺑﻨﻪ ﻭﺃﺧﺎﻩ ﺑﺎﻟﺮﻣﺢ ﺍﻟﺬﻱ ﺑﻴﺪﻩ‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻄﺎﻋﺔ ﺍﳊﻘﻴﻘﻴﺔ ﲰﻌﻮﺍ ﺫﻟﻚ ﺍﻟﺼﻮﺕ ﺍﳌﻤﺘﻠﺊ ‪‬ﺠﺔ‬ ‫ﺇﻧﻜﻢ ﺍﻟﻴﻮﻡ ﻃﻬﺮﰎ ﺃﻳﺪﻳﻜﻢ ﻟﻠﺮﺏ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺭﻓـﻊ ﺍﻟـﺮﺏ‬ ‫ﻏﻀﺒﻪ ﻋﻦ ﺷﻌﺒﻪ‪ .‬ﻫﻜﺬﺍ ﻭﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﳌﻄﻴﻊ ﺇﻥ ﻛﻨﺖ ﺗـﺮﻯ‬ ‫ﻃﺎﻋﺔ ﻭﺍﻧﺒﺴﺎﻃﹰﺎ ﻵﺑﺎﺋﻚ ﻭﺇﺧﻮﺗﻚ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺩﺍﺋﻤﹰﺎ ﻓﺈﻧﻚ ﻋـﻮﺽ‬ ‫}‪{١٨‬‬

‫ﺃﻥ ﺗﺴﻤﻊ ﺫﻟﻚ ﺍﻟﺼﻮﺕ ﺍﶈﺴﻮﺱ ﺍﻟﻘﺎﺋﻞ ﺃﻧﻜـﻢ ﺍﻟﻴـﻮﻡ ﻃﻬـﺮﰎ‬ ‫ﺃﻳﺪﻳﻜﻢ ﻟﻠﺮﺏ ﻓﺈﻧﻚ ﺗﺴﻤﻊ ﺍﻟﺼﻮﺕ ﻏﲑ ﺍﶈﺴﻮﺱ ﻭﻫـﻮ ﻳﻄﻬـﺮ‬ ‫ﻧﻔﺴﻚ ﲝﻠﻮﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﻛﻤﺎ ﺃﻥ ﺑﻴﺖ ﻗﻮﺭﺡ ﻭﺩﺍﺛﺎﻥ ﻭﺃﺑﲑﻭﻡ‬ ‫ﻣﻦ ﺃﺟﻞ ﺃ‪‬ﻢ ﱂ ﻳﻄﻴﻌﻮﺍ ﻣﻮﺳﻰ ﻭﺃﻏﺎﺭﻭﺍ ﳉﻤﺎﻋﺔ ﺍﻟﺮﺏ ﻋﻠﻰ ﻣﻮﺳﻰ‬ ‫ﻋﺒﺪﻩ ﻓﺘﺤﺖ ﺍﻷﺭﺽ ﻓﺎﻫﺎ ﻭﺍﺑﺘﻠﻌﺘﻬﻢ ﻭﺻﺎﺭﻭﺍ ﺧﻮﻓﹰﺎ ﻟﻜﻞ ﲨﺎﻋـﺔ‬ ‫ﺍﻟﺮﺏ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻛﻞ ﺍﻟﺬﻳﻦ ﻳﺒﺘﺪﺋﻮﻥ ﺑﻌﻤﻞ ﺍ‪‬ﻤﻊ ﻭﻟﻴﺲ ﻓـﻴﻬﻢ‬ ‫ﺍﻟﻄﺎﻋﺔ ﺍﻟﱵ ﻫﻲ ﺑﻨﺖ ﺍﻻﺗﻀﺎﻉ ﺗﻔﺘﺢ ﺃﺭﺽ ﺍﻟﺮﻏﺒﺔ ﺍﳌﻘﻔﻮﻟﺔ ﻓﺎﻫـﺎ‬ ‫ﻭﺗﺒﺘﻠﻌﻬﻢ ﻭﻳﻜﻮﻧﻮﻥ ﺧﻮﻓﹰﺎ ﻭﺭﻫﺒﺔ ﻟﻜﻞ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠـﻮﻥ ﺍﻟﻔـﻀﺎﺋﻞ‬ ‫ﻭﻳﻈﻬﺮﻭﺍ ﺍﻟﻄﺎﻋﺔ ﻵﺑﺎﺋﻬﻢ ﻭﺇﺧﻮ‪‬ﻢ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ‪.‬‬ ‫ﺇﻥ ﲨﻴﻊ ﺍﻟﺬﻳﻦ ﻻ ﻳﻄﻴﻌﻮﻥ ﻻﺑﺪ ﺃﻥ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻬﻢ ﻭﺟﻊ ﺍﻟﺮﻏﺒﺔ‬ ‫ﻭﳏﺒﺔ ﺍﳌﻠﺬﺍﺕ ﻣﻦ ﺃﺟﻞ ﻣﻮﻟﺪ ﲨﻴﻊ ﺍﻟﻔﻮﺍﺣﺶ ﻭﻳﺘـﺴﻠﻂ ﻋﻠـﻴﻬﻢ‬ ‫ﺑﺎﻷﻛﺜﺮ ﺍﻟﻜﺴﻞ ﺃﻋﲏ ﺍﻟﺬﻳﻦ ﻻ ﻳﻘﻄﻌﻮﻥ ﻫﻮﺍﻫﻢ ﻣﻦ ﺃﺟﻞ ﺍﷲ‪ .‬ﻷﻥ‬ ‫ﺇﻗﺎﻣﺔ ﺍﳍﻮﻯ ﻫﻲ ﻋﻠﺔ ﲨﻴﻊ ﺍﻷﻭﺟﺎﻉ ﺍﻟﺴﻤﺠﺔ ﻛﻤﺎ ﻗـﺎﻝ ﺍﻷﺏ‬ ‫ﺇﺷﻌﻴﺎﺀ ﺇﻥ ﲨﻴﻊ ﻣﺎ ﻳﻜﺮﻫﻪ ﺍﷲ ﻳﺴﻜﻦ ﰲ ﻗﻠﺐ ﺍ‪‬ﺎﻭﺏ ﻭﺍﳌﻤﺎﺭﻱ‬ ‫ﻭﻏﲑ ﺍﳌﻄﻴﻊ‪.‬‬ ‫ﺇﻥ ﻟﻠﻄﺎﻋﺔ ﺇﻛﻠﻴﻞ ﻣﻀﺎﻋﻒ ﺃﻧﻈـﺮ ﺃﻳﻬـﺎ ﺍﻷﺥ ﺍﳌﻄﻴـﻊ ﺇﻥ‬ ‫ﺍﻟﺸﻴﺎﻃﲔ ﳛﺴﺪﻭﻧﻚ ﻟﲑﺩﻭﻙ ﺇﱃ ﻣﺼﺮ ﻭﻳﺰﺭﻋﻮﻥ ﻓﻴـﻚ ﺃﻓﻜـﺎﺭﹰﺍ‬ ‫ﺷﺮﻳﺮﺓ ﺃﻋﲏ ﺍﻟﻠﻮﻡ ﺍﻟﺬﻱ ﻳﻄﺮﺣﻮﻧﻪ ﰲ ﻗﻠﺒﻚ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺬﻱ ﺗﻈﻬﺮ‬ ‫ﻟﻪ ﺍﻟﻄﺎﻋﺔ ﻣﺜﻞ ﲨﺎﻋﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺼﻨﻊ ﺍﻟﻠﻮﻡ ﻭﺍﻟﻘﻤﻘﻤـﺔ‬ ‫}‪{١٩‬‬

‫ﻋﻠﻰ ﺻﻔﻲ ﺍﷲ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﳌﺎ ﻛﺎﻧﻮﺍ ﻳﺮﺫﻟـﻮﻥ ﺃﻛـﻞ ﺍﳌـﻦ‬ ‫ﻭﻳﺸﺘﻬﻮﻥ ﺍﻷﻛﻞ ﺍﳊﻘﲑ ﺍﻟﺬﻱ ﻟﻠﻤﺼﺮﻳﲔ ﺃﻋﲏ ﺍﻟﺜـﻮﻡ ﻭﺍﻟﺒـﺼﻞ‬ ‫ﻭﻗﺪﻭﺭ ﺍﻟﻠﺤﻢ ﺍﻟﱵ ﰲ ﻣﺼﺮ‪ .‬ﻛﺬﻟﻚ ﺃﻧﺖ ﻳﺎ ﺃﺧﻲ ﺍﳊﺒﻴﺐ ﺍﳌﻄﻴـﻊ‬ ‫ﺍﻟﺬﻱ ﰲ ﺍ‪‬ﻤﻊ ﺍﺣﺘﺮﺱ ﻷﻥ ﺃﻓﻜﺎﺭ ﻗﻠﺔ ﺍﻟﻄﺎﻋﺔ ﺍﻟﺮﺩﻳﺌـﺔ ﲢـﺎﺭﺏ‬ ‫ﻣﻌﻚ ﻭﺗﺮﻳﺪ ﺃﻥ ﲤﻨﻌﻚ ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﺮﺡ ﺍﻟﺬﻱ ﻳﻮﻟﺪ ﻟﻚ ﻣﻦ ﺍﻟﻄﺎﻋﺔ‬ ‫ﺍﻟﱵ ﻫﻲ ﺷﺒﻪ ﺍﳌﻦ ﺍﻟﺬﻱ ﺃﻛﻞ ﻣﻨﻪ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻟﱪﻳﺔ ﺍﻟﺬﻱ ﻣﻨﻪ‬ ‫ﺗﺘﻘﻮﺕ ﻧﻔﻮﺱ ﺍﻹﺧﻮﺓ ﺍﳌﻄﻴﻌﲔ ﺍﳊﻘﻴﻘﻴﲔ‪ .‬ﺍﻋﻠﻢ ﻭﺍﻧﻈﺮ ﻭﺍﺣﺘﺮﺱ ﻳﺎ‬ ‫ﺃﺧﺎﻧﺎ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﰲ ﺑﺮﻳﺔ ﺍ‪‬ﻤﻊ ﺃﻥ ﺣﻴﺎﺕ ﻛﺜﲑﺓ ﰲ ﺍﻟﱪﻳﺔ ﺗﻠـﻚ‬ ‫ﺍﻟﱵ ﺗﻠﺪﻍ ﺃﻓﻜﺎﺭﻙ ﺃﻋﲏ ﺑﺬﻟﻚ ﺍﻟﺸﺘﻢ ﻭﺍﻟﻌﺎﺭ ﻭﺍﳍـﺰﺀ ﻭﺍﻟﻘﻤﻘﻤـﺔ‬ ‫ﻭﺍﳋﺼﻮﻣﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ ﺍﻟﱵ ﺗﻠﻘﻲ ﻋﻠﻴﻚ ﺍﻟﻈﻦ ﺍﻟﺴﻲﺀ ﻭﺍﻟﻈﻠـﻢ ﻣـﻦ‬ ‫ﺍﻟﺸﻴﺎﻃﲔ ﻭﻣﻦ ﺑﲏ ﺟﻨﺴﻚ‪ .‬ﳚﺐ ﻋﻠﻴﻚ ﺃﻥ ﲢﺘﻤﻞ ﺛﻘـﻞ ﻋﻤـﻞ‬ ‫ﺍ‪‬ﻤﻊ‪ .‬ﻓﺈﻥ ﺷﺌﺖ ﺃﻥ ﺗﺘﺨﻠﺺ ﻣﻦ ﺗﻠﻚ ﺍﳊﻴﺎﺕ ﺍﻟﱵ ﺗﻠﺴﻊ ﻋ ‪‬ﻤﺎﱄ‬ ‫ﺍ‪‬ﻤﻊ ﻓﺎﻋﻤﻞ ﻛﻤﺎ ﻋﻤﻞ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻭﻟﺌـﻚ ﺍﻟـﺬﻳﻦ ﺃﻃـﺎﻋﻮﺍ‬ ‫ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﻭﻛﺎﻥ ﻛﻞ ﻣﻦ ﺗﻠﺴﻌﻪ ﺍﳊﻴﺔ ﻛﺎﻥ ﻳﻘﻮﻡ ﰲ ﺑـﺎﺏ‬ ‫ﻣﻀﺮﺑﺔ ﻭﻳﻨﻈﺮ ﺇﱃ ﺍﳊﻴﺔ ﺍﻟﱵ ﺻﻠﺒﻬﺎ ﻣﻮﺳﻰ ﻋﻠﻰ ﺭﺃﺱ ﺍﳉﺒﻞ ﻭﻛﻞ‬ ‫ﻣﻦ ﻛﺎﻥ ﻳﻜﻤﻞ ﺍﻟﻄﺎﻋﺔ ﻭﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻛﺎﻥ ﻳﺸﻔﻰ ﻣﻦ ﻣﺮﺍﺭﺓ ﻟـﺪﻍ‬ ‫ﺍﳊﻴﺎﺕ‪ .‬ﻭﺃﻧﺖ ﺃﻳﻀﹰﺎ ﻳﺎ ﺃﺧﻲ ﺍﳌﻄﻴﻊ ﺇﻥ ﻟﺴﻌﺘﻚ ﺇﺣﺪﻯ ﺍﳊﻴـﺎﺕ‬ ‫ﺍﻟﱵ ﻗﻠﺖ ﻋﻨﻬﺎ ﺁﻧﻔﹰﺎ ﻓﺎﺷﺨﺺ ﺑﻨﻈﺮ ﺿﻤﲑﻙ ﺇﱃ ﺭﺑﻨـﺎ ﻳـﺴﻮﻉ‬ ‫ﺍﳌﺴﻴﺢ ﻭﻫﻮ ﻣﻌﻠﻖ ﻋﻠﻰ ﻋﻮﺩ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺑﺬﻟﻚ‬ ‫ﺗﺸﻔﻰ ﻣﻦ ﻣﺮﺍﺭﺓ ﺍﳊﻴﺎﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻠﻘﺎﺓ ﰲ ﻗﻠﺒﻚ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻄﻮﺑﺎﱐ‬ ‫}‪{٢٠‬‬

‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﺴﻠﻴﺢ‪ .‬ﻟﻠﻨﻈﺮ ﺇﱃ ﺭﺋﻴﺲ ﺇﳝﺎﻧﻨﺎ ﻭﻣﻜﻤﻠﻨﺎ ﻳﺴﻮﻉ ﺇﺫ ﺃﻧـﻪ‬ ‫ﻣﻦ ﺃﺟﻞ ﺍﻟﺴﺮﻭﺭ ﺍﳌﻮﺿﻮﻉ ﺃﻣﺎﻣﻪ ﺍﺣﺘﻤﻞ ﺍﻟﺼﻠﺐ ﻭﺟـﺴﺮ ﻋﻠـﻰ‬ ‫ﺍﻟﻔﻀﻴﺤﺔ ﻭﺟﻠﺲ ﻋﻦ ﳝﲔ ﻛﺮﺳﻲ ﺍﷲ‪ .‬ﺃﺭﺃﻳﺖ ﻛﻴﻒ ﻗﺎﻝ ﺃﻭﻟﺌﻚ‬ ‫ﺃﻧﻪ ﺍﺣﺘﻤﻞ ﺍﻟﺼﻠﺐ ﻭﺣﻴﻨﺌﺬ ﺍﺭﺗﻔﻊ ﺇﱃ ﳎﺪ ﺍﻟﻌﻈﻤﺔ ﻭﺃﻋﻄﺎﻙ ‪‬ـﺬﺍ‬ ‫ﺷﺒﻬﹰﺎ ﺇﻥ ﻛﻨﺖ ﻻ ﲢﻤﻞ ﻟﺴﻊ ﺍﳊﻴﺎﺕ ﺍﻟﺮﺩﻳﺌﺔ ﻓﺈﻧﻚ ﻻ ﺗﺴﺘﺤﻖ ﺃﻥ‬ ‫ﺗﺪﺧﻞ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻭﺃﻣﺎ ﻛﻴﻒ ﳚﺐ ﻟﻚ ﺃﻥ ﺗﻨﻈﺮ ﺇﻟﻴﻪ ﺇﺫﺍ ﻟﺴﻌﺖ‬ ‫ﻣﻦ ﺍﳊﻴﺎﺕ ﻓﺎﲰﻊ ﺑﺎﺧﺘﺼﺎﺭ‪.‬‬ ‫ﺇﺫﺍ ‪‬ﺷﺘﻤﺖ ﻓﺄﻧﻈﺮ ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺃﻳﻀﹰﺎ ‪‬ﺷﺘﻢ ﻣﻦ ﺃﺟﻠـﻚ ﻭ ‪‬ﺩﻋـﻰ‬ ‫ﳎﻨﻮﻧﹰﺎ ﻭﺳﺎﻣﺮﻳﹰﺎ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻌﲑﻭﻧﻚ ﻭﻳﺴﺘﻬﺰﺋﻮﻥ ﺑﻚ ﻓـﺎﻧﻈﺮ ﺇﱃ‬ ‫ﳐﻠﺺ ﺍﻟﻜﻞ ﻛﻴﻒ ﻛﺎﻧﻮﺍ ﻳﺴﺘﻬﺰﺋﻮﻥ ﺑﻪ ﻭﻳﻌﲑﻭﻧﻪ ﻭﻳﺘﻔﻠﻮﻥ ﻋﻠـﻰ‬ ‫ﻭﺟﻬﻪ ﻭﻳﺴﻘﻮﻧﻪ ﺍﳋﻞ ﻭﺍﳌﺮﺍﺭﺓ ﻭﻛﺎﻧﻮﺍ ﻳﻘﺮﻋﻮﻥ ﺭﺃﺳﻪ ﺑﻘﺼﺒﺔ ﻓـﺈﻥ‬ ‫ﻛﺎﻥ ﻳﻠﺴﻌﻚ ﻓﻜﺮ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺃﺟﻞ ﻓﻀﻴﻠﺔ ﻋﻤﻠﻚ ﻓـﺄﺫﻛﺮ‬ ‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻗﺎﳍﺎ ﺇﻧﻪ ﺇﺫﺍ ﻋﻤﻠﺘﻢ ﲨﻴﻊ ﻣﺎ ﺃﻣﺮﰎ ﺑﻪ ﻓﻘﻮﻟﻮﺍ ﺇﻧﻨﺎ ﻋﺒﻴﺪ‬ ‫ﺑﻄﺎﻟﻮﻥ ﺇﳕﺎ ﻋﻤﻠﻨﺎ ﻣﺎ ﳚﺐ ﻋﻠﻴﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﺃﺧﻮﻙ ﻳﺼﻐﺮ ﰲ ﻋﻴﻨﻴﻚ‬ ‫ﻣﻦ ﺃﺟﻞ ﻣﻨﺎﻗﺼﺔ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ﻛﻴﻒ ﻛﺎﻥ ﳛـﺮﺹ ﻋﻠـﻰ ﺍﳋﻄـﺎﺓ‬ ‫ﻭﺍﻟﻌﺸﺎﺭﻳﻦ ﻟﲑﺩﻫﻢ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﷲ ﺃﻛﺜﺮ ﻣـﻦ ﺍﻟـﺼﺪﻳﻘﲔ ﻏـﲑ‬ ‫ﺍﶈﺘﺎﺟﲔ ﺇﱃ ﺍﻟﺮﺟﻮﻉ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻐﺼﺒﻚ ﺍﻷﻭﺟﺎﻉ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬ ‫ﻭﺍﻟﺸﻴﺎﻃﲔ ﻓﺄﻧﻈﺮ ﺇﻟﻴﻪ ﻭﻫﻮ ﳑﺘﺪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﻳـﺪﺍﻩ ﻭﺭﺟـﻼﻩ‬ ‫ﻣﺴﻤﺮﺗﺎﻥ ﺑﺎﳌﺴﺎﻣﲑ ﻭﺭﺃﺳﻪ ﻣﻨﺨﻔﺾ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭ‪‬ﺎﺀ ﻭﺟﻬـﻪ‬ ‫ﻣﺘﻐﲑ ﺑﺼﻔﺮﺓ ﺍﳌﻮﺕ ﻓﺄﺩﺭﺱ ﻫﺬﻩ ﰲ ﻗﻠﺒﻚ ﻓﺘﱪﺩ ﻣﻨﻚ ﻣﺮﺍﺭﺓ ﺳـﻢ‬ ‫}‪{٢١‬‬

‫ﺍﳊﻴﺔ ﻷﻥ ﻳﺴﻮﻉ ﻗﺮﻳﺐ ﻟﻚ ﺑﺼﻠﻴﺒﻪ ﺃﻛﺜﺮ ﻣـﻦ ﺣﻴـﺔ ﺍﻟﻨﺤـﺎﺱ‬ ‫ﻟﻠﻌﱪﺍﻧﻴﲔ ﻷﻧﻪ ﺳﺎﻛﻦ ﰲ ﻗﻠﺒﻚ ﻭﻳﻀﺊ ﰲ ﻣﺜﻮﻯ ﻧﻔﺴﻚ ﺍﳋﻔﻴـﺔ‬ ‫ﺑﻨﻮﺭ ﻭﺟﻬﻪ ﺍﻟﺒﻬﻲ ﻭﻛﻠﻤﺎ ﺃﻇﻬﺮﺕ ﺃﻧﺖ ﺍﻟﻄﺎﻋﺔ ﺑﻌﻤﻞ ﺍﻟﻔـﻀﺎﺋﻞ‬ ‫ﻳﻈﻬﺮ ﻫﻮ ﺣﺴﻨﻪ ﻟﻨﻔﺴﻚ ﻭﳝﻠﻚ ﻋﻠﻴﻚ ﺍﻟﻔـﺮﺡ ﻭﺍﻟﺒﻬﺠـﺔ ﻭﺇﺫﺍ‬ ‫ﺗﻮﺍﻧﻴﺖ ﻋﻦ ﻋﻤﻞ ﺍﻟﻔﻀﺎﺋﻞ ﻓﺈﻧﻪ ﳛﺠﺐ ﻧﻮﺭ ﺣﺴﻦ ﻭﺟﻬﻪ ﺍﻟﺒـﻬﻲ‬ ‫ﻣﻦ ﻣﺴﻜﻦ ﻗﻠﺒﻚ ﺍﳋﻔﻲ ﻭﻻ ﺗﺘﻨﻌﻢ ﻧﻔﺴﻚ ﺑﺄﺳﺮﺍﺭﻩ ﺍﳊﺴﻨﺔ‪ .‬ﺍﺣﺬﺭ‬ ‫ﻻ ﺗﺜﺒﺖ ﰲ ﻣﻼﺟﺠﺔ ﺇﻗﺎﻣﺔ ﺍﳍﻮﻯ ﻭﺗﺒﻘﻰ ﻣﺮﺍﺭﺓ ﻟـﺴﻊ ﺍﳊﻴـﺎﺕ‬ ‫ﺍﻟﻌﻘﻠﻴﺔ ﺩﺍﺧﻞ ﻗﻠﺒﻚ ﻭﲤﻮﺕ ﻣﻮﺗﹰﺎ ﻋﻘﻠﻴﹰﺎ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻣﺜـﻞ‬ ‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﰲ ﺍﻟﱪﻳﺔ ﺍﻟﺬﻳﻦ ﻫﺰﺋﻮﺍ ﺑﻜﻠﻤﺔ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ‬ ‫ﻭﱂ ﻳﻄﻴﻌﻮﻩ ﻟﻴﻨﻈﺮﻭﺍ ﺇﱃ ﺣﻴﺔ ﺍﻟﻨﺤﺎﺱ‪.‬‬ ‫‪òÇbİÛa@Éß@ôŠc@ÝöbšÏ‬‬ ‫ﻭﳚﺐ ﻋﻠﻰ ﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ ﰲ ﺍ‪‬ﻤﻊ ﺃﻥ ﻳﻀﻴﻔﻮﺍ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‬ ‫ﻭﺍﻻﺗﻀﺎﻉ‪ .‬ﺍﻗﺘﻨﺎﺀ ﻫﺬﻩ ﺍﻟﻔﻀﺎﺋﻞ‪ :‬ﺍﻟﺼﻤﺖ ﻭﺣﻔﻆ ﺍﻟﻠﺴﺎﻥ ﻣـﻦ‬ ‫ﺍﻟﻜﻼﻡ ﺍﻟﺴﻤﺞ ﻭﻧﻈﺮ ﻣﻨﺨﻔﺾ ﻭﻣﺸﻴﺔ ﻣﺮﺗﺒﺔ ﻭ‪‬ﻮﻳﻦ ﺑﺎﻟـﺬﺍﺕ‬ ‫ﻭﺛﻮﺏ ﻭﺍﺣﺪ ﺣﻘﲑ ﻭﺍﻟﻔﻘﺮ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﳍﻢ ﺇﻻ ﻣﺎ ﻳﺴﺘﺮ ﻋﻮﺭﺓ‬ ‫ﺍﳉﺴﺪ ﻓﻘﻂ ﻣﺜﻞ ﻛﻠﻤﺔ ﺭﺑﻨﺎ ﺍﻟﻘﺎﺋﻞ ﻻ ﺗﻘﺘﻨﻮﺍ ﺫﻫﺒﹰﺎ ﻭﻻ ﻓـﻀﺔ ﻭﻻ‬ ‫ﺛﻮﺑﲔ ﻭﻟﻜﻦ ﻳﻜﻔﻴﻜﻢ ﻭﺍﺣﺪﺓ ﳊﺎﺟﺔ ﺍﳉﺴﺪ ﻭﺃﻓﻀﻞ ﻣﻦ ﻛﻞ ﺷﻲﺀ‬ ‫ﻓﻠﺘﻜﻦ ﻟﻜﻢ ﺍﶈﺒﺔ ﺍﳋﺎﻟﺼﺔ ﻟﺘﻘﺘﻨﻮﺍ ‪‬ﺎ ﺃﻧﻔﺴﻜﻢ ﺑﺎﻷﻛﺜﺮ ﻭﺗﺘﺨﻠﺼﻮﺍ‬ ‫ﻣﻦ ﺍﻟﺒﻐﻀﺔ ﻭﺍﳊﺴﺪ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﻷﻥ ﻫﺬﻩ ﲢﻔﻆ ﺍﻟﺸﺎﺏ ﻣـﻦ‬ ‫}‪{٢٢‬‬

‫ﺑﻌﺪ ﺍﷲ ﻣﻦ ﺧﻮﻑ ﻋﻤﺎﻟﻴﻖ ﺍﻟﺬﻱ ﻳﺸﺎﺀ ﺃﻥ ﻳﺼﻨﻊ ﺍﳊـﺮﺏ ﻣـﻊ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻭﻳﺮﺩﻫﻢ ﺇﱃ ﻣﺼﺮ‪ .‬ﺑﻞ ﺃﻋﺪﻭﺍ ﺃﻧﻔﺴﻜﻢ ﺃﻳﻬﺎ ﺍﻟﺒﻨﻮﻥ ﺍﻷﺣﺒﺎﺀ‬ ‫ﻭﺣﺼﻨﻮﻫﺎ ﺑﺎﻟﺼﻮﻡ ﻭﺍﻟﺴﻬﺮ ﺍﻟﺪﺍﺋﻢ ﻭﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺍﳌﺂﻛﻞ ﺍﳌﺨﺘﻠﻔـﺔ‬ ‫ﻭﺍﻟﻨﺴﻚ ﺍﻟﺬﻱ ﻫﻮ ﺃﻡ ﺍﻟﻔﻀﺎﺋﻞ ﻭﻻ ﻳﺬﻫﺐ ﻋﻘﻠﻜﻢ ﻣﻦ ﻣـﺴﻜﻦ‬ ‫ﺫﻛﺮ ﺍﷲ ﻣﺜﻞ ﻳﺸﻮﻉ ﺧﺎﺩﻡ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﻳﺘﻐﻴـﺐ ﻣـﻦ‬ ‫ﻣﺴﻜﻦ ﻗﺒﺔ ﺍﻟﺰﻣﺎﻥ ﻭﺇﺫﺍ ﺣﺎﺭﺑﻜﻢ ﻋﻤﺎﻟﻴﻖ ﻭﱂ ﻳـﺪﻋﻜﻢ ﺗـﺪﺧﻠﻮﺍ‬ ‫ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﺑﻌﺪ ﻣﻮﺳﻰ ﻓﺎﲣﺬﻭﺍ ﺍﳌﺴﻴﺢ ﰲ ﻋﻘﻠﻜﻢ ﻭﻳﺸﻮﻉ ﺑـﻦ‬ ‫ﻧﻮﻥ ﺑﻌﺪﻩ ﺃﻱ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻓﺘﻘﺒﻠﻮﻥ ﺍﻟﻌﺪﻭ ﺍﳌﻘﺎﺗﻞ ﻟﻜـﻢ ﺑﻘـﻮﺓ‬ ‫ﻭﻣﻌﻮﻧﺔ ﺍﻧﺒﺴﺎﻁ ﻳﺪﻱ ﻣﻮﺳﻰ ﺃﻋﲏ ﺻﻼﺓ ﺍﻷﺏ ﺍﻟﺮﻭﺣﺎﱐ ﻓﺘﺮﺩﻭﻧﻪ‬ ‫ﺇﱃ ﻣﻮﺿﻌﻪ ﺍﳌﻈﻠﻢ ﻭﺗﻌﱪﻭﻥ ﺍﻷﺭﺩﻥ ﻭﺗﺮﺛﻮﻥ ﻣﺪﻳﻨﺔ ﺍﻟﻨﺨﻴﻞ‪.‬‬ ‫ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻫﻢ ﺑﻌﺪ ﻗﺎﺋﻤﻮﻥ ﰲ ﺣﺮﺍﺭﺓ ﺍﻟـﺸﺒﺎﺏ ﻭﰲ‬ ‫ﺍ‪‬ﻤﻊ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﰲ ﻛﻮﺭ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﱵ ﻓﻴﻪ ﺗـﺼﻨﻊ ﻓـﻀﺎﺋﻞ‬ ‫ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺃ‪‬ﻢ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﻟﻨﻮﻡ ﻻ ﻳﻀﻄﺠﻌﻮﺍ ﻋﻠـﻰ ﺍﻷﺭﺽ‬ ‫ﻼ ﻣﻦ ﺍﻟﻨﻮﻡ ﻓﻠﻴﻨﺎﻣﻮﺍ ﻭﻫﻢ ﺟﻠـﻮﺱ ﺃﻭ‬ ‫ﺑﻞ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﳜﻄﻔﻮﺍ ﻗﻠﻴ ﹰ‬ ‫ﻗﻴﺎﻡ ﻋﻠﻰ ﺃﺭﺟﻠﻬﻢ ﻭﻻ ﻳﻌﻄﻮﺍ ﻣﻮﺿﻌﹰﺎ ﻟﻠﻨﻮﻡ ﻟﻴﺄﰐ ﻋﻠﻴﻬﻢ ﺑﻜﺜـﺮﺓ‬ ‫ﻭﻟﻴﺬﻛﺮﻭﺍ ﻧﺴﻚ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻘﺎﺭﻳﻮﺱ ﺍﻟﻘﺪﻳﺲ ﺃﻧﻪ ﻣﺪﺓ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‬ ‫ﱂ ﻳﺸﺒﻊ ﺧﺒﺰﹰﺍ ﻭﻻ ﻧﻮﻣﹰﺎ ﻣﺜﻞ ﻣﺎ ﻗﺎﻝ ﺇﻥ ﺧﺒﺰﻱ ﻛﻨﺖ ﺁﻛﻠﻪ ﲟﻴﺰﺍﻥ‬ ‫ﻼ ﻣـﻦ ﺍﻟﻨـﻮﻡ‬ ‫ﻭﻣﺎﺋﻲ ﻛﻨﺖ ﺃﺷﺮﺑﻪ ﺑﺎﻟﻜﻴﻞ ﻭﻛﻨﺖ ﺃﺧﻄﻒ ﻗﻠـﻴ ﹰ‬ ‫ﻭﻇﻬﺮﻱ ﻣﺴﻨﻮﺩ ﺇﱃ ﺍﳊﺎﺋﻂ ﻭﻫﻜﺬﺍ ﻛﻨﺖ ﺃﺳﺘﻴﻘﻆ ﻭﺃﻱ ﺃﺟﺮ ﺻﺎﺭ‬ ‫ﻟﻠﻄﻮﺑﺎﱐ ﻣﻘﺎﺭﻳﻮﺱ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺴﻚ ﺍﻟﺼﻌﺐ ﺃﻋﲏ ﺃﻧﻪ ﺻﺎﺭ ﺇﳍـﹰﺎ‬ ‫}‪{٢٣‬‬

‫ﺛﺎﻧﻴﹰﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﲔ ﺍﻟﻨﺎﺱ ﻷﻧﻪ ﻣﺜﻠﻤﺎ ﺃﻥ ﺍﷲ ﻳﻈﻠﻞ ﻋﻠﻰ ﺍﻟﺸﻌﺐ‬ ‫ﻼ ﻧﻘﺎﺋﺺ ﻭﺿﻌﻒ ﺍﻟﺒﺸﺮ ﻭﺃﻧـﺎ ﺃﻳـﻀﹰﺎ‬ ‫ﻫﻜﺬﺍ ﻛﺎﻥ ﻫﻮ ﺃﻳﻀﹰﺎ ﳏﺘﻤ ﹰ‬ ‫ﺃﻋﺮﻑ ﺃﺧﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺃﻧﻪ ﰲ ﺣﲔ ﺍﺛﻨﱴ ﻋﺸﺮﺓ ﺳﻨﺔ ﻛﺎﻥ ﻳﻌﻤـﻞ ﰲ‬ ‫ﺣﻔﻆ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺃﻧﻪ ﱂ ﻳﻨﻢ ﻋﻠﻰ ﺃﺣﺪ ﺟﻨﺒﻴﻪ ﻣﺎ ﺧﻼ ﰲ ﻋﻠﺔ‬ ‫ﻣﺮﺽ ﺍﻟﺬﻱ ﻻ ﻳﻮﺿﻊ ﻋﻠﻴﻪ ﻗﺎﻧﻮﻥ ﺻﻌﻮﺑﺔ‪ .‬ﻭﺃﻧـﺘﻢ ﺃﻳـﻀﹰﺎ ﺃﻳﻬـﺎ‬ ‫ﺍﻹﺧﻮﺓ ﺍﻟﺬﻳﻦ ﻳﻬﻮﻭﻥ ﺃﻥ ﻳﻘﺘﻨﻮﺍ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﱵ ﻫﻲ ﻛﻤﺎﻝ ﺍ‪‬ﻤـﻊ‬ ‫ﻭﺃﲦﺎﺭ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺍﺣﻔﻈﻮﺍ ﻫﺬﻩ ﲨﻴﻌﻬﺎ ﺗﻠﻚ ﺍﻟﱵ ﻗﻠﺘﻬﺎ ﺳﺎﺑﻘﹰﺎ‬ ‫ﻭﺍﺻﻨﻌﻮﻫﺎ ﲝﺬﺭ ﻭﻟﺘﺜﺒﺖ ﻋﻨﺪﻛﻢ ﻭﻻ ﺗﺸﻜﻮﺍ ﻓﻴﻬﺎ‪.‬‬ ‫ﺇﻧﻜﻢ ﻣﱴ ﲢﻔﻈﺘﻢ ﻫﺬﺍ ﺍﻻﺣﺘﻔﺎﻅ ﻭﺃﻧﺘﻢ ﺑﻌﺪ ﰲ ﺍ‪‬ﻤﻊ ﻓﺈﻥ ﺭﺑﻨﺎ‬ ‫ﻳﻀﺊ ﺑﻨﻮﺭ ﻣﻌﺮﻓﺘﻪ ﰲ ﻗﻠﻮﺑﻜﻢ ﻭﻳﻜﺸﻒ ﻟﻜﻢ ﺃﺳﺮﺍﺭ ﻭﺃﻓﻬﺎﻡ ﻣﻌﺮﻓﺘﻪ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺟﺴﺪﺍﻧﻴﹰﺎ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﺗﻘﻠﺒﻮﺍ ﰲ ﺍﻟﱪﻳﺔ‬ ‫ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺧﻄﺎﻳﺎﻫﻢ ﱂ ﳝﻨـﻊ ﺍﷲ ﻋﻨـﻬﻢ ﺣﺮﺍﺳـﺘﻪ‬ ‫ﻭﻛﻼﻣﻪ ﺍﻟﺪﺍﺋﻢ ﻣﻌﻬﻢ ﻋﻠﻰ ﻳﺪ ﻋﺒﺪﻩ ﻣﻮﺳﻰ ﻭﺗﺎﺭﺓ ﳜﺮﺝ ﳍﻢ ﻣـﺎﺀ‬ ‫ﻣﻦ ﺍﻟﺼﺨﺮﺓ ﻭﺗﺎﺭﺓ ﻳﺼﻨﻊ ﳍﻢ ﻣﻨﹰﺎ ﻣﻦ ﺍﻟﻌﻼﺀ ﻭﰲ ﺣﲔ ﺁﺧﺮ ﻛـﺎﻥ‬ ‫ﻳﺮﺳﻞ ﳍﻢ ﻃﻴﻮﺭﹰﺍ ﻣﻦ ﺍﻟﺒﺤﺮ ﻭﺣﻴﻨﻤﺎ ﻛﺎﻧﻮﺍ ﳜﻄﺌﻮﻥ ﻛﺎﻥ ﻳـﺆﺫﻳﻬﻢ‬ ‫ﺑﺎﻟﻀﺮﺑﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺃﻋﲏ ﺑﺬﻟﻚ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﻛﺎﻧﺖ ﲢﺎﺭﺏ ﻣﻌﻬﻢ‬ ‫ﻭﺍﳊﻴﺎﺕ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺘﺴﻠﻂ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻛﺎﻧـﺖ ﲣـﺮﺝ‬ ‫ﻭﲢﺮﻕ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻣﺜﻞ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻗﺪﻣﻮﺍ ﺍﻟﻨﺎﺭ ﺍﻟﻐﺮﻳﺒﺔ ﻓﺨﺮﺟـﺖ‬ ‫ﺍﻟﻨﺎﺭ ﻣﻦ ﻣﺒﺎﺧﺮﻫﻢ ﻭﺃﺣﺮﻗﺘﻬﻢ ﻭﻣﺜﻠﻤﺎ ﺻﺎﺭ ﻟﻘﻮﺭﺡ ﻭﺩﺍﺛﺎﻥ ﻭﺃﺑﲑﻭﻡ‬ ‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻓﺘﺤﺖ ﺍﻷﺭﺽ ﻓﺎﻫﺎ ﻭﺍﺑﺘﻠﻌﺘﻬﻢ‪ .‬ﻭﻣﺜﻞ ﺍﳌﻮﺕ ﺍﻟـﺬﻱ‬ ‫}‪{٢٤‬‬

‫ﺗﺴﻠﻂ ﻋﻠﻴﻬﻢ ﻣﻦ ﺃﺟﻞ ﺧﻄﻴﺔ ﺯﻣﺮﻱ ﺑﻦ ﺳﺎﻟﻮ ﺍﻟﺬﻱ ﻗﺘﻠﻪ ﻓﻨﺤﺎﺱ‬ ‫ﺑﻦ ﻫﺎﺭﻭﻥ ﻣﻊ ﺑﻘﻴﺔ ﺍﻟﻀﺮﺑﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻛﺎﻥ ﻳﺆﺩ‪‬ﻢ ‪‬ـﺎ ﺍﷲ‬ ‫ﺣﻴﻨﻤﺎ ﻛﺎﻧﻮﺍ ﳜﻄﺌﻮﻥ‪ .‬ﻛﺬﻟﻚ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺃﻋﻤﺎﻝ ﺍ‪‬ﻤﻊ‬ ‫ﻭﲝﺮﺹ ﳛﻔﻈﻮﻥ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺎ ﺍﻟﱵ ﻫﻲ ﻓﻼﺣـﺔ ﺍﻟﺮﺗﺒـﺔ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﻳﻔﺘﻘﺪﻫﻢ ﺍﷲ ﺩﺍﺋﻤﹰﺎ ﺑﻨﻌﻤﺘﻪ ﺃﻋـﲏ ﻳﻔـﺮﺣﻬﻢ ﺑﻔﻼﺣـﺔ‬ ‫ﺃﻋﻤﺎﳍﻢ ﻭﺗﺎﺭﺓ ﻳﻨﻌﻤﻬﻢ ﺑﻔﻬﻢ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﺍﻟﻜﺘﺐ ﻭﺗـﺎﺭﺓ‬ ‫ﻳﻔﺮﺣﻬﻢ ﺑﺜﻘﺔ ﻏﻔﺮﺍﻥ ﺧﻄﺎﻳﺎﻫﻢ ﻭﰲ ﺣﲔ ﲟﻮﻫﺒﺔ ﺍﻟﺪﻣﻮﻉ ﺇﺫ ﻳﻌﻄﻴﻬﺎ‬ ‫ﳍﻢ ﺑﻼ ﻛﻴﻞ ﻭﻟﻜﻦ ﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﱵ ﻳﺴﻤﻴﻬﺎ ﺁﺑﺎﺅﻧﺎ ﺃﺭﺽ ﺍﳌﻴﻌـﺎﺩ‬ ‫ﻷﻥ ﺗﻠﻚ ﺗﻌﻄﻰ ﻟﻠﺬﻳﻦ ﻫﻢ ﻗﻴﺎﻡ ﰲ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﳓﻦ ﻣﺰﻣﻌﻮﻥ‬ ‫ﺃﻥ ﻧﺘﻜﻠﻢ ﻋﻨﻬﺎ ﺇﺫﺍ ﻭﺻﻠﻨﺎ ﻣﻮﺿﻌﻬﺎ‪.‬‬ ‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺪﻣﻮﻉ ﺍﻟﱵ ﺗﻌﻄﻰ ﰲ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻫﻲ ﺗﻠﻚ ﺍﻟﱵ‬ ‫ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺃﻣﻮﻧﻴﻮﺱ ﻭﻫﻮ ﻳﺪﻋﻮﻫﺎ ﺍﳊـﺮﺍﺭﺓ ﺍﻷﻭﱃ ﻷ‪‬ـﺎ‬ ‫ﺩﻣﻮﻉ ﳐﺒﻠﺔ‪ .‬ﻫﺬﻩ ﺗﻜﻮﻥ ﻳﺎ ﺣﺒﻴﺐ ﻧﻔﺴﻲ ﻣﻊ ﺍﳌﺒﺘﺪﺋﲔ ﰲ ﺍﻟﺮﺗﺒـﺔ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺜﺒﺖ ﻛﺜﲑﹰﺍ ﻣﻊ ﺍﻷﺥ ﻓﻔﻲ ﺣﲔ ﻳﻜﻮﻥ ﻓﻴﻬـﺎ‬ ‫ﺍﻟﻔﺮﺡ ﻭﰲ ﺣﲔ ﺁﺧﺮ ﺗﻌﻮﺩ ﺇﱃ ﺍﳊﺰﻥ ﻷ‪‬ﺎ ﺗﺘﺤﺮﻙ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﺔ‬ ‫ﻼ ﺃﻭ ﻣـﻦ ﺫﻛـﺮ‬ ‫ﺃﻋﲏ ﺗﺘﻮﻟﺪ ﻣﻦ ﻓﺮﺡ ﺍﻷﻋﻤﺎﻝ ﻭﺗﻠﺪ ﺳﺒﺤﹰﺎ ﺑﺎﻃ ﹰ‬ ‫ﺍﳋﻄﺎﻳﺎ ﺍﳌﺘﻘﺪﻣﺔ ﻓﺘﻠﺪ ﺍﻟﻜﺂﺑﺔ ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺩﻋﺎ ﺍﻟﻘﺪﻳﺲ ﺃﻣﻮﻧﻴﻮﺱ‬ ‫ﻼ‬ ‫ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﺍﻷﻭﱃ ﺍﳌﺨﺘﻠﻔﺔ ﺑﺎﳌﺨﺒﻠﺔ ﻷﻥ ﻓﺮﺣﻬﺎ ﻳﻮﻟﺪ ﺳﺒﺤﹰﺎ ﺑﺎﻃ ﹰ‬ ‫ﻭﺣﺰ‪‬ﺎ ﻗﻄﻌﹰﺎ ﻟﻠﺮﺟﺎﺀ‪.‬‬ ‫}‪{٢٥‬‬

‫‪H@ÒaÇüa@lc@I@†‘ŠàÜÛ@Ê욨a‬‬ ‫ﻫﻬﻨﺎ ﻭﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣ‪‬ﻬـﺪ ﺣﻜـﻴﻢ‬ ‫ﻟﲑﺗﺐ ﻓﺮﺣﺔ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﺑﺎﻻﺗﻀﺎﻉ ﻭﳊﺰ‪‬ﺎ ﺍﻟﻘﺎﻃﻊ ﺍﻟﺮﺟﺎﺀ ﲟﻮﺍﻋﻴﺪ‬ ‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﱵ ﺑﺎﻟﺘﻮﺑﺔ ‪‬ﺐ ﻏﻔﺮﺍﻥ ﺍﳋﻄﺎﻳﺎ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻟـﻸﺥ‬ ‫ﻣﺮﺷﺪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﺎﻟﺸﻴﺎﻃﲔ ﻳﺮﻓﻌﻮﻧﻪ ﺑﺎﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻭﻳﻔﺴﺪﻭﻥ‬ ‫ﻋﻘﻠﻪ ﺑﺎﳋﻴﺎﻻﺕ ﺍﻟﱵ ﻳﺼﻮﺭﻭ‪‬ﺎ ﺃﻭ ﻳﺮﻣﻮﻧﻪ ﺑﺎﳊﺰﻥ ﻭﺍﻟﻜﺂﺑﺔ ﻭﻗﻄـﻊ‬ ‫ﺍﻟﺮﺟﺎﺀ ﻭﻳﺮﺩﻭﻧﻪ ﺇﱃ ﻣﺼﺮ ﺍﻟﺸﺮ‪.‬‬ ‫ﺇﱐ ﺃﻗﻮﻝ ﻟﻜﻢ ﻳﺎ ﺃﺣﺒﺎﺋﻲ ﺍﳌﺒﺘﺪﺋﲔ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﰲ ﺍ‪‬ﻤﻊ ﰲ‬ ‫ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﺇﺫﺍ ﻣﺎ ﺍﻋﺘﺮﺗﻪ ﺇﺣـﺪﻯ ﻫـﺬﻩ‬ ‫ﺍﻟﻐﻴﺎﺭﺍﺕ ﻓﻠﻴﺴﺮﻉ ﺇﱃ ﻣﺮﺷﺪﻩ ﺇﻥ ﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﺣﻜـﻴﻢ ﻭﻟﻴﻘـﻞ‬ ‫ﺃﻣﺎﻣﻪ ﲨﻴﻊ ﺃﻓﻜﺎﺭﻩ ﻭﺗﻐﻴﲑﺍﺗﻪ ﻟﻜﻲ ﻳﻌﻄﻴﻪ ﻣﺸﻮﺭﺓ ﺣﺴﻨﺔ ﻟﻴـﺴﻠﻚ‬ ‫ﺑﺘﺮﺗﻴﺐ ﰲ ﺗﻠﻚ ﺍﻟﻄﺮﻳﻖ ﻭﻟﻴﺤﺬﺭ ﺃﻥ ﻳﻌﺪﻝ ﻋﻦ ﻣﺸﻮﺭﺗﻪ ﳝﻴﻨـﹰﺎ ﺃﻭ‬ ‫ﴰﺎ ﹰﻻ ﻟﺌﻼ ﺗﻔﺘﺢ ﺃﺭﺽ ﻗﻠﺔ ﺍﻟﻄﺎﻋﺔ ﻓﺎﻫﺎ ﻭﺗﺒﺘﻠﻌﻪ ﻣﺜﻞ ﺃﻭﻟﺌﻚ ﺍﻷﻭﻗﺎﺡ‬ ‫ﺍﻟﺬﻳﻦ ﱂ ﻳﻄﻴﻌﻮﺍ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﻓﻔﺘﺤﺖ ﺍﻷﺭﺽ ﻓﺎﻫﺎ ﻭﺍﺑﺘﻠﻌﺘﻬﻢ‪.‬‬ ‫ﻭﺍﻧﺘﻢ ﺃﻳﻀﹰﺎ ﻳﺎ ﺃﺧﻮﰐ ﺍﻟﺬﻳﻦ ﺃﺅﲤﻨﺘﻢ ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﺇﺧﻮﺗﻜﻢ ﺃﻧﻈﺮﻭﺍ ﺇﺫﺍ‬ ‫ﺃﺗﺎﻛﻢ ﺇﻧﺴﺎﻥ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﰲ ﻫﺬﻩ ﺍﳌﱰﻟﺔ ﻭﺍﺳـﺘﺤﻘﻮﺍ ﻫـﺬﻩ‬ ‫ﺍﻟﻐﻠﻮﺓ ﺍﳌﺨﺒﻠﺔ ﺃﻧﻈﺮﻭﺍ ﺃﻳﺔ ﻣﺸﻮﺭﺓ ﺗﻌﻄﻮ‪‬ﺎ ﻟﻪ ﻟﻜﻴﻼ ﺗﻘﻮﻟﻮﻥ ﻟﻪ ﺷﻴﺌﹰﺎ‬ ‫ﻳﻀﺎﺩ ﻣﺮﺿﻪ ﺑﻘﻠﺔ ﻣﻌﺮﻓﺘﻜﻢ ﻭﻫﻜﺬﺍ ﲟﺸﻮﺭﺗﻜﻢ ﻳﻌـﻮﺩ ﺇﱃ ﻣـﺼﺮ‬ ‫ﺍﻟﺸﺮ ﻭﺗﺒﺘﻠﻌﻪ ﺃﺭﺽ ﻗﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻭﻳﻄﻠﺐ ﺍﷲ ﺩﻡ ﻧﻔﺴﻪ ﻣﻦ ﺃﻧﻔﺴﻜﻢ‬ ‫}‪{٢٦‬‬

‫ﻣﺜﻠﻤﺎ ﻃﻠﺐ ﺩﻡ ﻧﺎﺑﻮﺕ ﺍﻟﻴﺰﺭﻋﻴﻠﻲ ﻣﻦ ﺁﺧﺎﺏ ﻭﺳﻔﻚ ﺩﻡ ﺇﻳﺰﺍﺑـﻞ‬ ‫ﺑﺪﻟﻪ‪ .‬ﻭﻟﻜﻦ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻷﻭﻻﺩ ﺍﻟﺬﻳﻦ ﺃﺅﲤﻨﺘﻢ ﻋﻠﻰ ﻫـﺬﻩ ﺍﳋﺪﻣـﺔ‬ ‫ﻭﺍﻟﺘﺪﺑﲑ ﺍﻟﺮﻭﺣﺎﱐ ﺇﺫﺍ ﺃﺗﺎﻛﻢ ﺃﺣﺪ ﺍﻹﺧﻮﺓ ﺍﻟﻌ ‪‬ﻤﺎﻟﲔ ﺍﻟﺬﻳﻦ ﰲ ﻫﺬﻩ‬ ‫ﺍﻟﺮﺗﺒﺔ ﻭﺫﻛﺮ ﺃﻣﺎﻣﻜﻢ ﺃﺣﺪ ﻫﺬﻩ ﺍﻟﺘﻐﻴﲑﺍﺕ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺎ ﰲ ﺍﻟﺒـﺪﺀ‬ ‫ﺍﻋﺮﻓﻮﺍ ﺃﻱ ﻣﺸﻮﺭﺓ ﺗﺪﻓﻌﻮﻥ ﻟﻪ ﻋﻨﻬﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﻫﻮ ﻏﻴﺎﺭ ﻏﻠﻮﺓ‬ ‫ﺍﻟﻔﺮﺡ ﻓﺎﻗﻤﻌﻮﻫﻢ ﺑﺎﻻﺗﻀﺎﻉ ﻭﺯﻳﺪﻭﻫﻢ ﺗﻌـﺐ ﺍﻟـﺼﻮﻡ ﺍﻟـﺪﺍﺋﻢ‬ ‫ﻭﺍﻟﺘﻘﺸﻒ ﻭﺳﻬﺮ ﺍﻟﻠﻴﻞ ﻣﻊ ﺳﺠﺪﺍﺕ ﻣﺘﻀﻌﺔ ﺃﻣﺎﻡ ﻛﻞ ﺃﺣﺪ ﻭﻫـﻢ‬ ‫ﻳﺴﺒﻘﻮﻥ ﺑﺘﺄﺩﻳﺔ ﺍﻟﺴﻼﻡ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻣﺜﻠﻤﺎ ﺗﻜﻠﻢ ﺁﺑﺎﺅﻧﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﻋﻄﻴﺘﻤﻮﻫﻢ ﻫﺬﻩ ﺍﳌﺸﻮﺭﺓ ﺍﳊﺴﻨﺔ ﻋﻠﻤﻮﻫﻢ ﺃﻥ ﳜﻔﻮﺍ ﻣﺎ ﻳﻈﻬﺮ‬ ‫ﳍﻢ ﻭﻻ ﻳﻜﺸﻔﻮﺍ ﺃﺳﺮﺍﺭ ﺍﻟﻔﺮﺡ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻨﺪﻫﻢ ﺃﻣﺎﻡ ﻛﻞ ﺃﺣـﺪ‬ ‫ﻓﻴﺠﻌﻠﻮﺍ ﻋﺜﺮﺓ ﻟﻶﺧﺮﻳﻦ ﻭﺑﺬﻟﻚ ﳚﻌﻠﻮﺍ ﺍ‪‬ﺮﺏ ﳚـﺮ‪‬ﻢ ﻗﺒـﻞ ﺃﻥ‬ ‫ﻳﻘﺒﻠﻮﺍ ﺍﻟﻘﻮﺓ ﻣﻦ ﺍﻟﻌﻼﺀ ﺗﻠﻚ ﺍﻟﱵ ﲢﺎﺭﺏ ﻣﻊ ﺍﻟﻌ ‪‬ﻤﺎﻟﲔ ﻣﻊ ﺍﻟﻘﻮﺍﺕ‬ ‫ﺍﳌﻀﺎﺩﺓ‪ .‬ﺑﻞ ﻣﺎ ﺩﺍﻣﻮﺍ ﰲ ﻫﺬﺍ ﺍﻟﺘﻐـﻴﲑ ﺍﺯﺭﻉ ﰲ ﻗﻠـﻮ‪‬ﻢ ﻛـﻼﻡ‬ ‫ﺍﻻﺗﻀﺎﻉ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﳋﻀﻮﻉ ﻣﻊ ﺍﶈﺒﺔ ﻭﺍﳋﲑﻳﺔ ﻷﻥ ﻣﻦ ﳛﻔﻆ ﻫﺬﻩ‬ ‫ﲢﻔﻈﻪ ﻧﻌﻤﺔ ﺭﺑﻨﺎ ﻭﺍﻟﺬﻳﻦ ﻳﺘﻬﺎﻭﻧﻮﻥ ‪‬ﺎ ﻳﻘﺒﻠﻮﻥ ﺩﻳﻨﻮﻧﺔ ﺑﻘﻠﺔ ﻃﺎﻋﺘﻬﻢ‬ ‫ﻭﻳﻘﻌﻮﻥ ﰲ ﲡﺎﺭﺏ ﻋﻈﻴﻤﺔ ﻭﺃﻧﺘﻢ ﲣﻠﺼﻮﻥ ﻣﻦ ﺍﻟﻠﻮﻡ‪ .‬ﺑﻞ ﺃﻧﻈـﺮﻭﺍ‬ ‫ﺇﻳﺎﻛﻢ ﺃﻻ ﺗﻌﻠﻤﻮﻫﻢ ﺍﳊﻖ ﻣﻦ ﺃﺟﻞ ﺍﻟﻌﻠﻞ ﺍﻟﻐﲑ ﻭﺍﺟﺒﺔ ﻓﺘﻌﺎﻗﺒﻮﻥ ﻣﻦ‬ ‫ﺭﺑﻨﺎ ﺍﻟﻘﺎﺋﻞ ﻗﺪ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﺗﻀﻊ ﺩﺭﳘﻲ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﻭﺃﻧﺎ ﻛﻨﺖ‬ ‫ﺁﰐ ﻭﺁﺧﺬ ﻣﺎﱄ ﻣﻊ ﺭﺑﺎ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻜﻔﻲ ﻣﺎ ﻗﻠﺘﻪ ﻋﻠﻰ ﺗﻐﻴﲑ ﺣﺮﺍﺭﺓ‬ ‫ﺍﻟﻔﺮﺡ ﺍﻟﺬﻱ ﰲ ﻫﺬﻩ ﺍﳌﱰﻟﺔ‪.‬‬

‫ﻭﻟﻨﻘﻞ ﺍﻵﻥ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻦ ﺩﻣﻮﻉ ﺍﻟﻜﺂﺑﺔ‪ .‬ﻓﺈﻧﻪ ﺇﺫﺍ‬ ‫ﺻﺎﺭ ﺗﻐﻴﲑ ﻫﺬﺍ ﺍﻟﻔﺮﺡ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﺯﻣﺎﻧﹰﺎ ﻣﺎ ﺣﻴﻨﺌﺬ ﻳﺄﰐ ﺑﻌﺪﻩ ﺗﻐﻴﲑ‬ ‫ﻭﺟﻊ ﺩﻣﻮﻉ ﺍﻟﻜﺂﺑﺔ ﺍﻟﱵ ﲡﻔﻒ ﺍﻟﻨﻔﺲ ﻭﲡﻌﻠﻬﺎ ﻣﺜﻞ ﺍﳊﺠﺮ ﻭﻟﻮ ﱂ‬ ‫ﺗﻘﺼﺮ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﻫﺬﻩ ﱂ ﻳﻜﻦ ﻳﻌﻴﺶ ﻛـﻞ ﺫﻱ‬ ‫ﺟﺴﺪ‪ .‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﻜﻴﻢ ﺇﻥ ﺍﻟﺮﺟﻞ ﺍﳊﺰﻳﻦ ﺗﻴﺒﺲ ﻋﻈﺎﻣﻪ‪ .‬ﻭﺃﻧﺘﻢ ﻳﺎ‬ ‫ﻣﺮﺷﺪﻱ ﺍﻹﺧﻮﺓ ﺇﺫﺍ ﺃﺗﺎﻛﻢ ﺃﺥ ﻋ ‪‬ﻤﺎﻝ ﻭﻣﻌﻪ ﻫﺬﺍ ﺍﻟﺘﻐﻴﲑ ﺍﻋﻠﻤﻮﺍ ﺃﻧﻪ‬ ‫ﺇﺫﺍ ﺛﺒﺖ ﻣﻌﻪ ﻛﺜﲑﹰﺍ ﻓﻬﻮ ﻳﻘﻮﺩﻩ ﺇﱃ ﻗﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻟﺬﻟﻚ ﳚﺐ ﻋﻠﻴﻨﺎ‬ ‫ﳓﻦ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺤﻘﻘﻨﺎ ﻫﺪﺍﻳﺔ ﺍﻹﺧﻮﺓ ﺃﻥ ﻧﺪﻓﻊ ﳌﻦ ﻳﺴﺄﻟﻨﺎ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﻣﺸﻮﺭﺓ ﻣﺮﳛﺔ ﺃﻋﲏ ﺃﻥ ﺗﺰﺭﻉ ﰲ ﻗﻠﻮﺏ ﺇﺧﻮﺗﻨﺎ ﺍﻵﺗﻴﲔ ﺇﻟﻴﻨﺎ ﻣـﻦ‬ ‫ﺃﺟﻞ ﺭﺟﺎﺀ ﺍﻟﺘﻮﺑﺔ ﻭﺍﳌﻮﺍﻋﻴﺪ ﺍﻟﱵ ﻭﻋﺪ ‪‬ﺎ ﺭﺑﻨﺎ ﰲ ﺑـﺸﺎﺭﺗﻪ ﻋﻠـﻰ‬ ‫ﻏﻔﺮﺍﻥ ﺍﳋﻄﺎﻳﺎ ﺃﻧﻪ ﺇﺫﺍ ﺃﺧﻄﺄ ﺍﻹﻧﺴﺎﻥ ﺳﺒﻌﻮﻥ ﻣﺮﺓ ﺳﺒﻌﺔ ﻣﺮﺍﺕ ﰲ‬ ‫ﺍﻟﻴﻮﻡ ﻓﺈﻥ ﺍﷲ ﻳﻐﻔﺮﻫﺎ ﻟﻪ ﺑﺮﲪﺘﻪ ﻭﺫﻟﻚ ﺑﻔﻜﺮ ﻭﺍﺣﺪ ﻣـﻦ ﻧﺪﺍﻣـﺔ‬ ‫ﺍﻟﻨﻔﺲ‪ .‬ﻭﺍﻣﻸﻭﺍ ﻗﻠﻮ‪‬ﻢ ﻓﺮﺣﹰﺎ ﲟﻮﺍﻋﻴﺪ ﺍﷲ ﻋﻠﻰ ﺭﺟـﻮﻉ ﺍﳋﻄـﺎﺓ‬ ‫ﻭﺑﺎﻟﻴﻤﲔ ﺍﻟﺬﻱ ﺣﻠﻒ ﺍﷲ ﻋﻠﻰ ﻳﺪ ﺣﺰﻗﻴﺎﻝ ﺃﻧﻪ ﻻ ﻳـﺸﺎﺀ ﻣـﻮﺕ‬ ‫ﺍﳋﺎﻃﺊ ﺑﻞ ﻟﻴﺘﻮﺏ ﻋﻦ ﺿﻼﻟﺘﻪ ﻭﳛﻴﺎ‪ .‬ﻷﻧﻪ ﺑﻌﺪ ﺍﺑﺘﺪﺍﻝ ﻫﺬﺍ ﺍﳊﺰﻥ‬ ‫ﻳﻜﻮﻥ ﻋﻨﺪ ﺍﻟﻨﻔﺲ ﺍﻓﺘﻘﺎﺩ ﺍﻟﻨﻌﻤﺔ‪ .‬ﺃﻋﲏ ﺑﺬﻟﻚ ﺃﻥ ﻧـﺎﺭ ﳏﺒـﺔ ﺍﷲ‬ ‫ﻼ ﻭ‪‬ـﺎﺭﹰﺍ ﺑﺄﻋﻤـﺎﻝ‬ ‫ﺗﺸﺘﻌﻞ ﰲ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻓﻴﺼﻠﺐ ﻧﻔﺴﻪ ﻟـﻴ ﹰ‬ ‫ﺍﻟﻔﻀﻴﻠﺔ ﺃﻋﲏ ﺍﻟﺼﻮﻡ ﻭﺍﻟﺴﺠﻮﺩ ﺍﻟﺪﺍﺋﻢ ﺃﻣﺎﻡ ﺍﻟﺼﻠﻴﺐ ﻭﺇﱃ ﻫﻨﺎ ﻳﺼﻞ‬ ‫ﺇﱃ ﻧﺎﺭ ﳏﺒﺔ ﺍﻟﻔﻀﺎﺋﻞ ﺣﱴ ﺃﻧﻪ ﻳﻬﻮﻯ ﺃﻥ ﻳﺘﺪﺑﺮ ﻓﻮﻕ ﲨﻴﻊ ﻃﺒﻴﻌـﺔ‬ ‫ﺍﳉﺴﺪ ﺑﻞ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﳌﺮﺷﺪﻭﻥ ﺍﺟﻌﻠﻮﺍ ﳍﻢ ﻗﺎﻧﻮﻥ ﺍﻟﺘﺪﺑﲑ ﺑﻘﻴـﺎﺱ‬

‫}‪{٢٧‬‬

‫}‪{٢٨‬‬

‫ﻟﻜﻴﻼ ﻳﻜﺜﺮﻭﺍ ﻭﻳﺴﺮﻗﻮﺍ ﻓﺘﱪﺩ ﺣﺮﺍﺭﺓ ﳏﺒﺘﻬﻢ ﻭﺃﺫﻛﺮﻭﺍ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬ ‫ﻼ‬ ‫ﺃﻧﻪ ﻣﻦ ﻛﺎﻥ ﻳﺘﻌﺪﻯ ﻭﺻﻴﺔ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﻭﻛﺎﻥ ﳚﻤﻊ ﻟﻪ ﻓﺎﺿ ﹰ‬ ‫ﻣﻦ ﺍﳌﻦ ﰲ ﺍﻟﱪﻳﺔ ﻛﺎﻥ ﻳﻨﱳ ﻭﻳﻨﻔﺲ ﻣﻦ ﺍﻟﺪﻭﺩ ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻛـﺎﻥ‬ ‫ﳛﻔﻆ ﻛﻠﻤﺔ ﺍﻟﺮﺏ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻘﺎﻝ ﻋﻠﻰ ﻳﺪ ﺍﻟﻄﻮﺑـﺎﱐ ﻣﻮﺳـﻰ‬ ‫ﻭﳚﻌﻞ ﻟﻪ ﻗﻮﺕ ﻳﻮﻡ ﻓﺈﻧﻪ ﻛﺎﻥ ﻳﺘﻘﻮﺕ ﻣﻨﻪ‪ .‬ﻛﺬﻟﻚ ﺃﻧـﺘﻢ ﺃﻳﻬـﺎ‬ ‫ﺍﻹﺧﻮﺓ ﺍﳌﻄﻴﻌﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﺣﻔﻈﻮﺍ‬ ‫ﻛﻠﻤﺔ ﻓﻢ ﺍﻟﺮﺏ ﺍﻟﱵ ﺗﻘﺎﻝ ﻟﻜﻢ ﻋﻠﻰ ﺃﻓﻮﺍﻩ ﺁﺑﺎﺋﻜﻢ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻭﻻ‬ ‫ﺗﺘﻌﺪﻭﺍ ﻭﺻﻴﺘﻬﻢ ﻭﲡﻤﻌﻮﻥ ﻟﻜﻢ ﺣﺴﻨﺎﺕ ﺯﺍﺋﺪﺓ ﻓﺘﻨﱳ ﻧﻔﻮﺳـﻜﻢ‬ ‫ﺑﻮﺟﻊ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﺑﻞ ﻛﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﻟﻜﻢ ﺍﳌﺮﺷﺪ ﺍﻟﺬﻱ ﺍﺋﺘﻤﻨﺘﻤﻮﻩ‬ ‫ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻓﻠﺘﺆﻣﻨﻮﺍ ﺃﻧﻜﻢ ﺗﺴﻤﻌﻮﻧﻪ ﻣﻦ ﻓﻢ ﺍﷲ ﻓﺘﻌﻴﻨﻜﻢ ﻧﻌﻤـﺔ‬ ‫ﺍﷲ‪ .‬ﺃﻣﺎ ﺗﻠﻚ ﺍﳊﺮﺍﺭﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﻫﻲ ﺍﳌﺴﺠﺴﺔ ﺍﳌﺨﺒﻠـﺔ ﻓﻬـﻲ‬ ‫ﻣﺸﺎﺭﻛﺔ ﻣﻊ ﻭﺟﻊ ﺍﻟﺰﻧﺎ ﻭﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﻛﻴﻒ ﺫﻟﻚ‪.‬‬ ‫ﺃﻧﻪ ﺇﺫﺍ ﺻﺎﺭ ﺗﻐﻴﲑ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻣﻊ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺩﻟﻴـﻞ‬ ‫ﺣﻜﻴﻢ ﻭﺗﺒﻄﺊ ﻋﻨﺪﻩ ﺯﻣﺎﻧﹰﺎ ﻛﺒﲑﹰﺍ ﻓﺤﻴﻨﺌﺬ ﻳﻘﺒﻞ ﺃﻓﻜﺎﺭ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ‬ ‫ﻭﻳﻌﻤﻰ ﺇﻓﺮﺍﺯ ﻋﻘﻠﻪ ﻭﺣﻴﻨﺌﺬ ﺗﺘﻐﲑ ﺣﺮﺍﺭﺓ ﳏﺒﺘﻪ ﻟﻠﻔـﻀﺎﺋﻞ ﲝـﺮﺍﺭﺓ‬ ‫ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﻓﻴﺒﺪﺃ ﳛﺘﺮﻕ ﻗﻠﺐ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﻛﻤﺎ ﺑﺎﻟﻨﺎﺭ ﻭﻷﻥ ﻭﺟﻊ ﺍﻟﺰﻧﺎ‬ ‫ﳜﻔﻲ ﻧﻔﺴﻪ ﺑﺸﺒﻪ ﺁﺧﺮ ﻭﱂ ﻳﻈﻬﺮ ﻧﻔﺴﻪ ﻋﻼﻧﻴـﺔ ﻣـﻦ ﺃﺟـﻞ ﺃﻥ‬ ‫ﺍﻟﺸﻬﻮﺓ ﺍﺧﺘﻠﻄﺖ ﺑﺎﻟﺸﻬﻮﺓ ﻭﺍﳊﺮﺍﺭﺓ ﺑﺎﳊﺮﺍﺭﺓ ﻭﺍﶈﺒﺔ ﺑﺎﶈﺒﺔ ﻭﻫﻜﺬﺍ‬ ‫ﻻ ﻳﻌﺮﻑ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﺃﻥ ﻳﻔﺮﺯ ﺑﲔ ﳏﺒﺔ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﶈﺒﺔ ﺍﻷﺧﺮﻯ ﺍﻟـﱵ‬ ‫ﺃﺧﻔﺖ ﻧﻔﺴﻬﺎ ﺑﺸﺒﻪ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺃﻭﺟﺪﺕ ﻧﻔﺴﻪ ﰲ ﳉﺔ ﺍﳊﲑﺓ‪ .‬ﻭﱂ‬ ‫}‪{٢٩‬‬

‫ﲢﺲ ﺇﻓﺮﺍﺯ ﺫﺍ‪‬ﺎ ﻷ‪‬ﺎ ﺃﺧﺬﺕ ﺷﺒﻪ ﺍﳋﺮﺍﻑ ﺍﻟﻮﺩﻳﻌﺔ ﻭﻫﻲ ﺑﺎﳊﻘﻴﻘﺔ‬ ‫ﺫﺋﺐ ﺧﺎﻃﻒ ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺩﻋﻴﺖ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻣﺴﺠﺴﺔ ﳐﺒﻠﺔ‪.‬‬ ‫ﺁﻩ ﻣﺎ ﺃﺻﻌﺐ ﺇﻓﺮﺍﺯ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻬﻬﻨﺎ ﻳﻈﻬﺮ ﺛﺒـﺎﺕ ﻣﻌﺮﻓـﺔ‬ ‫ﺍﳌﻌﻠﻢ ﺍﳊﻜﻴﻢ ﻓﺈﱐ ﻗﺪ ﺃﺑﺼﺮﺕ ﻛﺜﲑﻳﻦ ﻇﻨﻮﺍ ﺃ‪‬ﻢ ﻓﻬﻤﺎﺀ ﻭﺣﻜﻤﺎﺀ‬ ‫ﻭﻋﺜﺮﻭﺍ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻋﺜﺮﺓ ﺻﻌﺒﺔ ﻭﻭﻗﻌﻮﺍ ﻭﻗﻌﺔ ﺑﻼ ﻗﻴﺎﻡ ﻭﺑﻘﻠـﺔ‬ ‫ﻣﻌﺮﻓﺘﻬﻢ ﺃﻳﻀﹰﺎ ﺃﻫﻠﻜﻮﺍ ﺃﻧﻔﺲ ﻛﺜﲑﻳﻦ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻣﻦ ﺃﺟﻞ ﺃ‪‬ﻢ‬ ‫ﱂ ﻳﻌﺮﻓﻮﺍ ﻛﻴﻒ ﻳﻔﺮﺯﻭﻥ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺇﺫﺍ ﺃﺗﻰ ﺇﻟﻴﻬﻢ ﺇﻧﺴﺎﻥ‬ ‫ﻣﻦ ﺍﻟﻌ ‪‬ﻤﺎﻟﲔ ﺍﻟﺬﻳﻦ ﻣﻌﻬﻢ ﻏﺒﺎﺭ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻓﺈ‪‬ﻢ ﻳﺮﻓﻌﻮﻧﻪ ﺇﱃ ﻓﻮﻕ‬ ‫ﻭﻳﻨﻔﺨﻮﻩ ﺑﺎﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻭﻳﻘﻮﻟﻮﻥ ﻟﻪ ﺃﻧﻚ ﻣﻦ ﺍﻵﻥ ﻗﺪ ﻭﺻﻠﺖ ﺇﱃ‬ ‫ﺍﻟﺮﺗﺒﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺃﻭ ﻳﻔﺮﻗﻮﻩ ﺑﻌﻤﻖ ﻗﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻗﺎﺋﻠﲔ ﻟﻪ ﺃﻧﻚ ﺿﺎﻝ‬ ‫ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ ﻭﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﺃﻱ ﺣﺮﺍﺭﺓ ﺍﻟﻔﻀﺎﺋﻞ ﻫﻲ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ‬ ‫ﻷﻧﻪ ﻛﻢ ﻣﻦ ﻣﺮﺓ ﻣﻦ ﻓﻌﻞ ﺣﺮﺍﺭﺓ ﺗﻐﲑ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻳﻜﻮﻥ ﻣﻊ ﺍﻷﺥ‬ ‫ﺳﻴﻼﻥ ﺍﳌﲎ ﰲ ﻧﻮﻡ ﺍﻟﻠﻴﺎﱄ ﺑﻼ ﺫﻛﺮ ﻭﺟﻊ ﺍﻟﺰﻧﺎ ﻭﻛﻤﺎ ﻳﺸﻬﺪ ﺇﻧﺴﺎﻥ‬ ‫ﻼ ﺇﻥ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﻓﻴﻪ ﳏﺒﻮ ﺍﻟﻄﻬﺎﺭﺓ‬ ‫ﻣﻦ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﲔ ﻗﺎﺋ ﹰ‬ ‫ﻫﻮ ﺍﺷﺘﻌﺎﻝ ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﻣﻦ ﻏﲑ ﻭﺟﻊ ﺍﻟﻘﺘﺎﻝ ﻣﻦ ﻳﻔﻬﻢ ﻓﻠـﻴﻔﻬﻢ‪.‬‬ ‫ﻳﻌﺮﻑ ﻫﺬﺍ ﺍﻟﻘﺪﻳﺲ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻟﻠﻤﺮﺷﺪ ﺇﻓﺮﺍﺯ ﻓﻴﻔﺮﺯ ﺑﲔ ﺍﻟﺸﻬﻮﺓ‬ ‫ﻭﺍﻟﺸﻬﻮﺓ ﻭﰲ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻳﺼﻞ ﺍﻟﻌ ‪‬ﻤﺎﻟﻮﻥ ﺇﱃ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﱵ ﻫـﻲ‬ ‫ﻛﻤﺎﻝ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻭﻳﻌﻄﻲ ﻟﻠﻌﻘﻞ ﻧﻈﺮ ﺫﺍﺗﻪ ﻭﻷﺟﻞ ﻫﺬﺍ ﻗـﺎﻝ‬ ‫ﺍﳌﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ ﺇﻥ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﻫﻲ ﺍﻟﺒﺎﺏ ﺍﻟـﺬﻱ ﻓﻴـﻪ ﻳـﺪﺧﻞ‬ ‫ﺍﻟﻌ ‪‬ﻤﺎﻟﻮﻥ ﺇﱃ ﺍﻟﻄﻬﺎﺭﺓ‪ .‬ﻭﻳﻌﻠﻢ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﻳﻔﺮﺯ ﻫﺬﺍ‬ ‫}‪{٣٠‬‬

‫ﺍﳌﻮﺿﻊ ﻛﺎﻟﺬﻱ ﻗﺎﻝ ﻣﻦ ﻳﻘﺪﺭ ﺃﻥ ﻳﻜﻤﻞ ﻓﻠﻴﺤﻞ ﺑﺪﻝ ﻗﻮﻟـﻪ ﻣـﻦ‬ ‫ﻛﺎﻥ ﻳﻔﻬﻢ ﻓﻠﻴﻔﻬﻢ‪ .‬ﻟﻴﻔﺮﺯ ﺑﲔ ﺷﻬﻮﺓ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﻟﺸﻬﻮﺓ ﺍﻟﺰﻧﺎ‬ ‫ﺑﻼ ﻭﺟﻊ ﺍﻟﻘﺘﺎﻝ ﻣﻦ ﺃﺟﻞ ﻓﻌﻞ ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺸﺎﺀ‬ ‫ﺍﻟﺘﺪﺑﺮ ﻓﻮﻕ ﻃﺒﻴﻌﺔ ﺍﳉﺴﺪ ﻛﻤﺎ ﻗﻠﺖ‪.‬‬ ‫ﺇﻧﻪ ﻗﺪ ﻛﺘﺐ ﻋﻦ ﺃﰊ ﳛﻨﺲ ﺍﻟﻘﺼﲑ ﺃﻧﻪ ﳌﺎ ﻭﺻـﻞ ﺇﱃ ﻫـﺬﻩ‬ ‫ﺍﳊﺮﺍﺭﺓ ﻗﺎﻝ ﻷﺧﻴﻪ ﻛﻨﺖ ﺃﻫﻮﻯ ﺃﻥ ﺃﻛﻮﻥ ﺑﻼ ﻫﻢ ﻣﺜﻞ ﻣﻼﺋﻜﺔ ﺍﷲ‬ ‫ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﳍﻢ ﻫﻢ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﳍﻤﻮﻡ ﺍﻟﱵ ﻋﻠـﻰ ﺍﻷﺭﺽ ﻭﰲ‬ ‫ﻫﺬﻩ ﺍﳊﺮﺍﺭﺓ ﱂ ﻳﻄﻊ ﻣﺮﺷﺪﻩ ﺑﻞ ﺃﻟﻘﻰ ﺛﻴﺎﺑﻪ ﻋﻨﻪ ﻭﺧﺮﺝ ﺇﱃ ﺍﻟﱪﻳـﺔ‬ ‫ﻭﳌﺎ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﺼﻨﻊ ﻏﲑ ﺍﳌﻘﺪﻭﺭ ﻋﻠﻴﻪ ﺭﺟﻊ ﺇﱃ ﺃﺧﻴﻪ‪.‬‬

‫ﻣﻦ ﺭﺑﻨﺎ ﻭﻳﺄﺧﺬﻭﻥ ﻧﻘﻤﺔ ﻭﺣﻜﻤﹰﺎ ﻋﺎﺩ ﹰﻻ ﻋﻠﻰ ﻗﻠﺔ ﻣﻌﺮﻓﺘﻬﻢ ﻭﺩﻣﺎﺭ‬ ‫ﺃﻧﻔﺲ ﺗﻼﻣﻴﺬﻫﻢ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﻼﻣﻴﺬ ﻏﲑ ﺍﻟﻄﺎﺋﻌﲔ ﻓﺈ‪‬ﻢ ﻳﺄﺧـﺬﻭﻥ‬ ‫ﻧﻘﻤﺔ ﻣﻦ ﺭﺑﻨﺎ ﻟﻘﻠﺔ ﻃﺎﻋﺘﻬﻢ ﻭﺑﻄﻼﻥ ﻛﻼﻡ ﻣﻌﻠﻤﻴﻬﻢ ﻟﻜﻦ ﻃـﻮﰉ‬ ‫ﻟﻠﻤﺮﺷﺪ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﳛﻔﻆ ﺍﻟﺮﺗﺒﺔ ﺣﱴ ﻳﺄﺫﻥ ﻟﻪ ﺍﻟـﺮﻭﺡ ﳍﺪﺍﻳـﺔ‬ ‫ﺁﺧﺮﻳﻦ ﺃﻥ ﻳﻘﺒﻞ ﻣﻦ ﺭﺑﻨﺎ ﺃﺟﺮﺓ ﻋﻤﻠﻪ ﺗﻠﻚ ﺍﻟﻄﻮﰉ ﺍﻟﱵ ﻗﺎﳍﺎ ﳏﻴﻴﻨﺎ‬ ‫ﺃﻳﻬﺎ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﻭﺍﻷﻣﲔ ﻛﻨﺖ ﺃﻣﻴﻨﹰﺎ ﻋﻠﻰ ﺍﻟﻘﻠﻴﻞ ﺃﻧﺎ ﺃﻗﻴﻤﻚ ﻋﻠﻰ‬ ‫ﺍﻟﻜﺜﲑ ﺃﺩﺧﻞ ﺇﱃ ﻓﺮﺡ ﺳﻴﺪﻙ ﻭﺍﻟﻄﻮﰉ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻗﺎﳍـﺎ ﺭﺑﻨـﺎ‬ ‫ﻃﻮﰉ ﻟﻠﻌﺒﺪ ﺍﻟﺬﻱ ﻳﺄﰐ ﺳﻴﺪﻩ ﳚﺪﻩ ﻳﺼﻨﻊ ﻫﻜﺬﺍ‪ .‬ﺁﻣﲔ ﺃﻗﻮﻝ ﻟﻜﻢ‬ ‫ﺇﻧﻪ ﻳﻘﻴﻤﻪ ﻋﻠﻰ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ‪.‬‬ ‫ﻃﻮﰉ ﺃﻳﻀﹰﺎ ﻟﻺﻧﺴﺎﻥ ﺍﳌﻄﻴﻊ ﺇﻧﻪ ﻳﻘﺒﻞ ﺃﺟﺮ ﻃﺎﻋﺘﻪ ﺃﻱ ﺍﻟﱪﻛﺎﺕ‬ ‫ﻭﺍﻟﺼﻠﻮﺍﺕ ﻣﻦ ﺁﺑﺎﺋﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻛﻤﺜﻞ ﻳﻌﻘﻮﺏ ﺍﻟـﺬﻱ ﺃﻃـﺎﻉ‬ ‫ﻭﺍﻟﺪﺗﻪ ﻭﻗﺒﻞ ﺍﻟﱪﻛﺎﺕ ﻣﻦ ﺃﺑﻴﻪ ﻭﺃﻟﺒﺴﻪ ﺳﻼﺡ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﱪﻛﺎﺕ ﰒ‬ ‫ﺃﺭﺳﻠﻪ ﺇﱃ ﺣﺎﺭﺍﻥ ﺑﻌﺼﺎﺗﻪ ﻭﻛﺴﺎﺋﻪ ﻭﻗﺎﺭﻭﺭﺓ ﺯﻳﺖ ﻓﻘﻂ ﻭﻣﻦ ﺃﺟﻞ‬ ‫ﻃﺎﻋﺘﻪ ﺍﺳﺘﺮﺍﺣﺖ ﺑﺮﻛﺔ ﺃﺑﻴﻪ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻋﺎﺩ ﺇﻟﻴﻪ ﺑﻘﺒﻴﻠﺘﲔ ﻭﻏـﲎ‬ ‫ﻛﺜﲑ‪ .‬ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻳﻮﺳﻒ ﺍﻟﺬﻱ ﺻﺎﺭ ﻣﻄﻴﻌﹰﺎ ﻷﺑﻴـﻪ ﻗـﺪ ﻗﺒـﻞ‬ ‫ﺍﻟﱪﻛﺎﺕ ﻭﺻﺎﺭ ﻛﻤﻠﻚ ﰲ ﺃﺭﺽ ﻣﺼﺮ ﻭﺃﻋﻄﻰ ﻧﺼﻴﺒﹰﺎ ﺯﺍﺋـﺪﹰﺍ ﰲ‬ ‫ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﺃﻛﺜﺮ ﻣﻦ ﺇﺧﻮﺗﻪ ﻣﻦ ﺃﺟﻞ ﻃﺎﻋﺘﻪ‪.‬‬

‫ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻄﻐﻰ ﻛﺜﲑﻳﻦ ﰲ ﻫـﺬﻩ ﺍﳊـﺮﺍﺭﺓ ﻓﻴﺨـﺮﺟﻬﻢ‬ ‫ﻟﻴﺠﻠﺴﻮﺍ ﰲ ﺍﻟﻮﺣﺪﺓ ﺣﱴ ﺇﺫﺍ ﺃﻃﺎﻋﻮﻩ ﻭﺧﺮﺟﻮﺍ ﻣﻦ ﺃﺟـﻞ ﻗﻠـﺔ‬ ‫ﲰﻌﻬﻢ ﻵﺑﺎﺋﻬﻢ ﺗﻨﻄﻔﺊ ﻣﻨﻬﻢ ﺗﻠﻚ ﺍﳊﺮﺍﺭﺓ ﺍﻟﱵ ﻣﻦ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ‬ ‫ﻭﺗﺘﺴﻠﻂ ﻋﻠﻴﻬﻢ ﺣﺮﺍﺭﺓ ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻗﻠﺖ ﰲ ﺍﻟﺒـﺪﺀ‬ ‫ﺇﻧﻪ ﳚﺐ ﻋﻠﻰ ﺍﻟﺘﻼﻣﻴﺬ ﺃﻥ ﻳﻄﻴﻌﻮﺍ ﻣﻌﻠﻤﻴﻬﻢ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺇﻥ ﻛـﺎﻧﻮﺍ‬ ‫ﺣﻜﻤﺎﺀ ﺑﺎﳌﻌﺮﻓﺔ ﻭﺃﺑﻄﺎﻝ ﰲ ﺇﻓﺮﺍﺯ ﺍﻟﻄﺮﻳﻘﲔ ﻭﻟﻜﻦ ﺍﻟﻮﻳﻞ ﻟﻠﻤﻌﻠﻤﲔ‬ ‫ﻏﲑ ﺍﳊﻜﻤﺎﺀ ﺑﺈﻓﺮﺍﺯ ﺍﻟﻄﺮﻳﻘﲔ ﻭﳜﺮﺟﻮﺍ ﻋﻠـﻴﻬﻢ ﺍﺳـﻢ ﺍﻷﺑـﻮﺓ‬ ‫ﻭﻳﻜﻮﻧﻮﻥ ﻣﺮﺷﺪﻳﻦ ﻵﺧﺮﻳﻦ ﻗﺒﻞ ﺃﻥ ﻳﻌﺪﻟﻮﺍ ﺃﻭﺟﺎﻉ ﺃﻧﻔﺴﻬﻢ ﻟﻜﻲ‬ ‫ﻼ ﰲ ﺃﻧﻔﺴﻬﻢ ﻓﺎﻧﺘﻔﺨﻮﺍ ﺑﺎﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻈﻦ‬ ‫ﺃ‪‬ﻢ ﻧﻈﺮﻭﺍ ﺿﻴﺎﺀ ﻗﻠﻴ ﹰ‬ ‫ﻭﺍﺑﺘﺪﺃﻭﺍ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺮﺷﺪﻳﻦ ﻵﺧﺮﻳﻦ‪ .‬ﺍﻟﻮﻳﻞ ﳍﻢ ﻷ‪‬ﻢ ﻳﻄـﺎﹶﻟﺒﻮﻥ‬

‫ﻛﺬﻟﻚ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺃﻇﻬـﺮﻭﺍ ﺍﻟﻄﺎﻋـﺔ ﻵﺑـﺎﺋﻜﻢ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻓﺘﻘﺒﻠﻮﻥ ﺍﻟﱪﻛﺎﺕ ﻭﺗﻠﺒﺴﻮﻥ ﺳﻼﺡ ﺍﻟﺼﻼﺓ ﻣﻨﻬﻢ ﻣﺜﻞ‬

‫}‪{٣١‬‬

‫}‪{٣٢‬‬

‫ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﺍﻟﺬﻱ ﺃﻃﺎﻉ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﻭﺩﺧﻞ ﻭﺍﺭﺛـﹰﺎ ﺃﺭﺽ‬ ‫ﺍﳌﻴﻌﺎﺩ ﺍﻟﱵ ﺗﻨﺒﻊ ﺍﻟﻠﱭ ﻭﺍﻟﻌﺴﻞ ﻟﻠﺬﻳﻦ ﻳﺮﺛﻮ‪‬ﺎ‪.‬‬ ‫ﻭﻣﺜﻠﻤﺎ ﺃﻥ ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﻭﻛﺎﻟﺐ ﺑﻦ ﻳﻔﻨﺔ ﻗﺪ ﻛـﺎﻥ ﳍﻤـﺎ‬ ‫ﻧﺼﻴﺒﹰﺎ ﰲ ﺩﺧﻮﻝ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻭﺣﺪﳘﺎ ﻣﻦ ﺩﻭﻥ ﺳﺘﻤﺎﺋﺔ ﺃﻟﻒ ﺭﺟﻞ‬ ‫ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﻃﺎﻋﺘﻬﻤﺎ ﻷ‪‬ﻤﺎ ﺣﻔﻈﺎ ﻛﻠﻤﺔ ﻣﻮﺳﻰ ﻭﻛﻤﻼﻫـﺎ‬ ‫ﻛﻘﻮﻝ ﺍﻟﺮﺏ ﻭﻛﺬﻟﻚ ﻛﻞ ﺫﻟﻚ ﺍﻟﺸﻌﺐ ﺍﺿﻤﺤﻞ ﰲ ﺍﻟﱪﻳﺔ ﻣـﻦ‬ ‫ﺃﺟﻞ ﻗﻠﺔ ﻃﺎﻋﺘﻬﻢ ﻟﻠﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ‪ .‬ﻫﻜﺬﺍ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻧـﻮﻥ ﻏـﲑ‬ ‫ﻃﺎﺋﻌﲔ ﻓﺈ‪‬ﻢ ﻳﻜﻮﻧﻮﻥ ﻏﺮﺑﺎﺀ ﻋﻦ ﺍﳍﺪﻭﺀ ﻭﺍﻟﺮﺍﺣﺔ ﺍﻟـﱵ ﳉﻠـﻮﺱ‬ ‫ﺍﻟﻘﻼﻳﺔ ﺗﻠﻚ ﺍﻟﱵ ﻫﻲ ﻣﺜﺎﻝ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻭﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺍﻟﱵ ﻓﻴﻬﺎ‬ ‫ﻳﻘﺘﻞ ﺍﻟﻌﻘﻞ ﺳﺒﻌﺔ ﺍﻷﻭﺟﺎﻉ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺘﻤﻠﻜﺔ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻗﺒـﻞ‬ ‫ﺃﻥ ﻳﻌﱪ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻷﺭﺩﻥ‪ .‬ﻭﻟﻜﻦ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﻳﺎ ﺇﺧﻮﺓ ﺃﻇﻬﺮﻭﺍ ﺍﻟﻄﺎﻋﺔ‬ ‫ﻭﺍﻟﻨﺸﺎﻁ ﰲ ﻋﻤﻞ ﺍ‪‬ﻤﻊ ﺍﻟﺘﻌﺐ ﻟﻜﻲ ﺇﺫﺍ ﻣـﺎ ﺗﻌﺒـﺘﻢ ﰲ ﺍﻟﱪﻳـﺔ‬ ‫ﻭﺃﻇﻬﺮﰎ ﺍﻟﻄﺎﻋﺔ ﺍﳊﻘﺎﻧﻴﺔ ﻭﻗﻄﻌﺘﻢ ﻛﻞ ﺃﻫﻮﻳﺘﻜﻢ ﻓﺈﻥ ﻛﻞ ﺍﻷﻓﻜﺎﺭ‬ ‫ﺍﻟﺸﺮﻳﺮﺓ ﲤﻮﺕ ﻣﻦ ﻗﻠﻮﺑﻜﻢ ﺗﻠﻚ ﺍﻟﱵ ﺗﺮﻳﺪ ﺃﻥ ﺗﺮﺟﻌﻜﻢ ﺇﱃ ﻣـﺼﺮ‬ ‫ﺍﻟﺸﺮ‪ .‬ﻓﺈﻥ ﻛﻨﺘﻢ ﺗﻈﻬﺮﻭﻥ ﺍﻟﻄﺎﻋﺔ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﻋﻤﻞ ﺍ‪‬ﻤﻊ ﻓـﺈﻧﻜﻢ‬ ‫ﺗﻌﱪﻭﻥ ﺍﻷﺭﺩﻥ ﻭﺗﺮﺛﻮﻥ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﺍﻟﱵ ﻫﻲ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺇﻥ ﻛﻨـﺘﻢ‬ ‫ﱂ ﺗﻈﻬﺮﻭﺍ ﻃﺎﻋﺔ ﺳﺎﺫﺟﺔ ﺑﻐﲑ ﻓﺤﺺ ﲤﻮﺗﻮﻥ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﷲ ﻣﺜـﻞ‬ ‫ﺫﻟﻚ ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻐﻀﺐ ﺍﷲ ﺇﺫﺍ ﺍﺷﺘﻬﻰ ﺧﻀﺮﻭﺍﺕ ﻣﺼﺮ‬ ‫ﻭﱂ ﻳﻄﻊ ﻭﺻﻴﺔ ﺍﷲ ﻓﻤﺎﺕ ﻛﻠﻪ ﰲ ﺍﻟﱪﻳﺔ ﻭﱂ ﻳﺪﺧﻞ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﻳﺎ ﺇﺧﻮﰐ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﰲ ﺍ‪‬ﻤﻊ ﺃﻣﻴﺘﻮﺍ ﲨﻴـﻊ‬ ‫}‪{٣٣‬‬

‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺩﺧﻠﺖ ﻣﻌﻜﻢ ﻣﻦ ﻣﺼﺮ ﺇﱃ ﺍﻟﱪﻳـﺔ ﻋﻤـﻞ ﺍﻟﺮﺗﺒـﺔ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ‪ .‬ﺣﱴ ﺇﺫﺍ ﻣﺎﺗﺖ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻣﻦ ﺍﻟﻌـﺎﱂ ﻭﺗﺒﻴـﺪ‬ ‫ﻭﺗﻀﻤﺤﻞ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﻓﺈﻧﻪ ﻳﻮﻟﺪ ﺑﺪﳍﺎ ﺃﻓﻜﺎﺭ ﻣﺴﺘﻘﻴﻤﺔ ﺍﻟﱵ ﻫـﻲ‬ ‫ﻣﻦ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﻭﻫﻲ ﺃﲦﺎﺭ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺣﻴﻨﺌﺬ ﻳﻨﺘﻘﻞ ﻣﻮﺳﻰ ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﺍﻟﻌﻘﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺇﱃ ﻋﻨﺪ ﺍﻟﺮﺏ ﺃﻋﲏ ﻣﻦ ﺍﻟﻨﻈﺮ ﺍﶈـﺴﻮﺱ‬ ‫ﻭﻣﻦ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﳏﺴﻮﺳﺔ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺯﻣـﺎﻥ‬ ‫ﻓﻴﻪ ﻳﻌﱪ ﺷﻌﺐ ﺍﻟﺮﺏ ﺍﻷﺭﺩﻥ ﻭﳛﺎﺭﺏ ﻣـﻊ ﺍﻟـﺸﻌﻮﺏ ﺍﻟﻐﺮﺑـﺎﺀ‬ ‫ﺍﻟﺴﻜﺎﻥ ﰲ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪ .‬ﺃﻋﲏ ﺑﺬﻟﻚ ﺃﻧﻪ ﻗﺪ ﻛﻤﻞ ﺯﻣﺎﻥ ﻋﻤـﻞ‬ ‫ﺍ‪‬ﻤﻊ ﻓﻴﺨﺮﺝ ﻭﳚﻠﺲ ﺑﺎﻟﻮﺣﺪﺓ ﰲ ﺍﻟﻘﻼﻳﺔ ﺍﻟﱵ ﺗﺼﻮﺭ ﺷـﺒﻪ ﺃﺭﺽ‬ ‫ﺍﳌﻴﻌﺎﺩ ﻭﻳﺘﺤﺎﺭﺏ ﻣﻊ ﺍﻟﺴﺒﻊ ﻗﺒﺎﺋﻞ ﺍﻟﺴﻜﺎﻥ ﻓﻴﻬﺎ ﺣﱴ ﻳـﺼﻞ ﺇﱃ‬ ‫ﺍﻟﻨﻘﺎﻭﺓ ﺍﻟﱵ ﻫﻲ ﻛﻤﺎﻝ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪.‬‬ ‫‪H@Éàa@æbjç‰@I@µëþa@òjmŠ½a@lëŠy‬‬ ‫ﺍﻷﻭﺟﺎﻉ ﺍﻟﱵ ﺗﻘﺎﺗﻞ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﺍ‪‬ﻤﻊ ﻫﻲ ﻫﺬﻩ‪ :‬ﺍﳌﻤـﺎﺭﺍﺓ‪،‬‬ ‫ﺇﻗﺎﻣﺔ ﺍﳍﻮﻯ‪ ،‬ﻗﻠﺔ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺍﻟﻜﺴﻞ‪ ،‬ﺍﻟﻜﻼﻡ ﺍﻟﻔﺎﺭﻍ‪ ،‬ﻗﻠﺔ ﺍﳊﻴـﺎﺀ‪،‬‬ ‫ﺍﻟﻜﺬﺏ‪ ،‬ﺍﳊﻮﺍﺱ ﻏﲑ ﺍﳌﺮﺋﻴﺔ‪ ،‬ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺰﺍﺋﺪ ﻋﻦ ﺣﺎﺟﺔ ﺍﳉـﺴﺪ‪،‬‬ ‫ﺍﻟﺘﻬﺎﻭﻥ‪ ،‬ﺍﻟﻌﲔ ﺍﳊﺴﻮﺩﺓ‪ ،‬ﻛﺜﺮﺓ ﺍﻟﻨﻮﻡ ﺑﻼ ﻗﺪﺭ ﻭﺃﺷﺮ ﻣـﻦ ﲨﻴـﻊ‬ ‫ﺍﻷﻭﺟﺎﻉ ﺍﻟﱵ ﺫﻛﺮﺕ ﻫﻮ ﺍﳌﺰﺍﺡ ﻭﺍﻟﻀﺤﻚ ﻏﲑ ﺍﳌﺮﺗﺐ ﻭﺍﺗـﺴﺎﻉ‬ ‫ﺍﻟﺒﻄﻦ ﻭﻭﺟﻊ ﺍﻟﺰﻧﺎ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﺷﻌﺎﻉ ﺃﻧﻔﺲ ﺍﻟﺬﻳﻦ ﻳﻄﺎﻭﻋﻮﻧﻪ ﻛﻞ‬ ‫ﻫﺬﻩ ﺍﻷﻭﺟﺎﻉ ﲢﺎﺭﺏ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺒﻮﻥ ﰲ ﺑﺮﻳﺔ ﺍ‪‬ﻤﻊ ﻭﻳﺘﻤﻨـﻮﻥ ﺃﻥ‬ ‫}‪{٣٤‬‬

‫ﻳﻘﻄﻔﻮﺍ ﲦﺮﺓ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﱵ ﻫﻲ ﻛﻤﺎﻝ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻭﻳﺘﺤﺎﺭﺑﻮﻥ‬ ‫ﻣﻊ ﺍﻟﺸﻌﻮﺏ ﺍﻟﻘﺮﻳﺒﺔ ﺣﱴ ﺇﺫﺍ ﻏﻠﺒﻮﻫﻢ ﺑﻘﻮﺓ ﻭﻣﻌﻮﻧﺔ ﺭﺑﻨﺎ ﻳﻘﺒﻠـﻮﻥ‬ ‫ﺍﻟﱪﻛﺎﺕ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻣﻦ ﺁﺑﺎﺋﻬﻢ ﻣﺜﻞ ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﺍﻟﺬﻱ ﻗﺒـﻞ‬ ‫ﺍﻟﺮﻭﺡ ﺑﻮﺿﻊ ﻳﺪ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﻭﻋﱪ ﺍﻷﺭﺩﻥ ﻭﺩﺧـﻞ ﻭﻭﺭﺙ‬ ‫ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪ .‬ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺍﻟﺘﻼﻣﻴﺬ ﺍﳊﻘﻴﻘﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﻋﻤﻞ‬ ‫ﳐﺎﻓﺔ ﺍﷲ ﰲ ﺍ‪‬ﻤﻊ ﻳﻘﺒﻠﻮﻥ ﺍﻟﱪﻛﺎﺕ ﻭﺍﻟـﺼﻠﻮﺍﺕ ﻣـﻦ ﺁﺑـﺎﺋﻬﻢ‬ ‫ﻭﻳﻌﱪﻭﻥ ﺍﻷﺭﺩﻥ ﺍﻟﺬﻱ ﻫﻮ ﺣﺪ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔـﺴﺎﻧﻴﺔ ﻭﻳﺮﺛـﻮﻥ ﺃﺭﺽ‬ ‫ﺍﳌﻴﻌﺎﺩ ﻭﻳﻘﺘﺎﺗﻮﻥ ﻣﻦ ﺧﲑﺍ‪‬ﺎ ﺍﻟﱵ ﻫﻲ ﺃﻓﻬﺎﻡ ﻭﺃﺳﺮﺍﺭ ﺍﳌﱰﻟﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‬ ‫ﻭﻳﺴﺘﺤﻘﻮﻥ ﺍﳉﻠﻮﺱ ﺍﻟﺘﻌﺐ ﻭﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﺍﻟﺬﻱ ﻳـﺼﻮﺭ ﻣﺜـﺎﻝ‬ ‫ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﺍﻟﱵ ‪‬ﺎ ﻳﻌﻄﻲ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﻓﻬﻢ ﻭﺃﺳﺮﺍﺭ ﺍﻟﻌﻮﺍﱂ ﺍﻟﱵ ﻛﺎﻧﺖ‬ ‫ﻭﺍﻟﱵ ﺗﻜﻮﻥ ﻭﻓﻴﻬﺎ ﻳﻘﺒﻞ ﺍﻷﺳﺮﺍﺭ ﻭﺍﻻﺳﺘﻌﻼﻧﺎﺕ ﻋﻠﻰ ﺍﻟﻜﻞ‪.‬‬

‫ﺍﳊﺒﻴﺐ ﻋﻦ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﻘﻼﻳﺔ ﻭﻋﻠﻰ ﺗﺪﺑﲑ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﺐ ﺍﻟـﺬﻱ‬ ‫ﻓﻴﻬﺎ ﻭﺃﻱ ﻓﻀﺎﺋﻞ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﳚﻠﺴﻮﻥ ﰲ ﺍﻟﻘﻼﻳـﺔ‬ ‫ﻫﺬﻩ ﺍﻟﱵ ﺑﻐﲑ ﺗﻮﺍﻥ ﻳﻜﻤﻠﻮ‪‬ﺎ ﻭﺃﻱ ﺍﻓﺘﻘﺎﺩﺍﺕ ﺗﻜﻮﻥ ﳍﻢ ﻣﻦ ﺍﻟﻨﻌﻤﺔ‬ ‫ﻭﺃﻱ ﺃﺳﺮﺍﺭ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺗﻈﻬﺮ ﳍﻢ ﻭﻣﺎ ﻫﻲ ﺍﻷﻭﺟﺎﻉ ﺍﻟﱵ ﲢـﺎﺭﺏ‬ ‫ﻣﻌﻬﻢ ﰲ ﺻﱪ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﻭﺃﻱ ﺣﺮﻭﺏ ﺻﻌﺒﺔ ﻣﻦ ﺍﻟـﺸﻴﺎﻃﲔ‬ ‫ﺗﻜﻮﻥ ﻣﻌﻬﻢ ﻭﺑﻌﺪ ﺻﱪﻫﻢ ﻋﻠﻰ ﺍﻷﻭﺟﺎﻉ ﻭﺍﳊﺮﻭﺏ ﻷﻱ ﺭﺗﺒـﺔ‬ ‫ﻳﺼﻠﻮﻥ ﻭﻗﻠﺖ ﺃﻳﻀﹰﺎ ﺃﻥ ﺃﻓﺮﺯ ﻟﻚ ﺑﲔ ﻣﱰﻟﺔ ﻭﻣﱰﻟﺔ ﻭﺍﺟﻌﻞ ﻓﻴﻬـﺎ‬ ‫ﻋﻼﻣﺎﺕ ﻭﺁﺕ ﳍﺎ ﺑﱪﺍﻫﲔ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﲨﻴﻌﻬﺎ ﻃﻠﺒﺖ ﻣﲏ‬ ‫ﺃﻳﻬﺎ ﺍﳊﺒﻴﺐ ﻓﻤﻦ ﺃﺟﻞ ﺃﱐ ﻧﻈﺮﺕ ﻧﻔﺴﻚ ﺧﺎﺭﺟـﺔ ﰲ ﻃﻠـﺐ‬ ‫ﺇﺻﺎﺑﺎﺕ ﺟﺪﺩ ﰲ ﳏﺒﺔ ﺍﷲ ﻫﻮﺫﺍ ﺍﺑﺘﺪﺉ ﰲ ﺗﻜﻤﻴﻞ ﻃﻠﺒﺔ ﳏﺒﺘـﻚ‬ ‫ﲟﻌﻮﻧﺔ ﺭﺑﻨﺎ ﺁﻣﲔ‪.‬‬

‫‪H@òîãbÐäÛa@I@òîãbrÛa@òjmŠ½a‬‬

‫‪H@…bÈî½a@‰c@I@ïzî™ìm@Þbrß‬‬

‫ﻭﺍﻵﻥ ﻳﺎ ﺣﺒﻴﺐ ﺇﺫ ﻗﺪ ﻭﺻﻠﻨﺎ ﻋﱪ ﺍﻷﺭﺩﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﳋـﺮﻭﺝ‬ ‫ﻣﻦ ﺍ‪‬ﻤﻊ ﻭﺍﳉﻠﻮﺱ ﰲ ﺍﻟﻘﻼﻳﺔ ﺑﺘﺮﺗﻴﺐ ﺍﳌﻨﺎﺯﻝ ﺃﻱ ﺍﻟﻌﺒﻮﺭ ﻣﻦ ﺍﻟﺮﺗﺒﺔ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﺇﱃ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﻗﺪ ﺃﻭﺻﻠﻨﺎ ﺍﻟﻘﻮﻝ ﻣﻦ ﺍﺑﺘـﺪﺍﺀ ﺧـﺮﻭﺝ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺎﱂ ﺇﱃ ﺍﻧﺘﻬﺎﺀ ﻋﻤﻞ ﺍ‪‬ﻤﻊ ﺍﻟﻔﺎﺿﻞ ﻭﺃﻓﺮﺯﻧـﺎ ﺑـﲔ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﰲ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻭﺑﲔ ﺍﻟﺬﻳﻦ ﱂ ﻳﻘﻴﻤﻮﺍ ﻓﻴﻬﺎ ﺇﱃ‬ ‫ﺍﻵﻥ ﻣﻦ ﺃﺟﻞ ﻋﻠﺔ ﺍﻟﻨﺎﺱ ﺍﻟﻘﺎﺋﻠﲔ ﺑﻘﻠﺔ ﻣﻌﺮﻓﺘﻬﻢ ﺃﻥ ﲨﻴﻊ ﺑﲏ ﺍﻟﻌﺎﱂ‬ ‫ﻫﻢ ﻗﻴﺎﻡ ﰲ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ‪ .‬ﻭﺍﻵﻥ ﺃﻋﻮﺩ ﺇﱃ ﻃﻠﺒﺘﻚ ﻣـﲏ ﺃﻳﻬـﺎ‬

‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﻧﻌﱪ ﻓﻴﻪ ﺍﻷﺭﺩﻥ ﻭﻧﺪﺧﻞ ﺃﺭﺽ ﺍﳌﻴﻌـﺎﺩ‬ ‫ﻭﳓﺎﺭﺏ ﺳﺒﻌﺔ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺴﻜﺎﻥ ﻓﻴﻬﺎ ﻭﻧﺮﺑﻂ ﻣﻠﻮﻛﻬﻢ ﺑﺴﻴﻮﺭ ﻣﻦ‬ ‫ﺣﺪﻳﺪ ﻭﻧﺮﺙ ﻣﺪ‪‬ﻢ ﻭﻗﻼﻋﻬﻢ ﻭﻧﺘﻘﻮﺕ ﻣﻦ ﺧﲑﺍﺕ ﻫﺬﻩ ﺍﻷﺭﺽ‬ ‫ﺃﻋﲏ ﺍﻟﻠﱭ ﻭﺍﻟﻌﺴﻞ ﺍﻟﺬﻱ ﻫﻮ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﻭﻣﻌﺮﻓﺘﻬﺎ ﻷﻥ ﺑـﲏ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻋﱪﻭﺍ ﺍﻷﺭﺩﻥ ﻣﺮﺗﲔ ﻭﺣﻴﻨﺌﺬ ﺩﺧﻠﻮﺍ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻷﻧﻪ ﰲ‬ ‫ﺍﳌﺮﺓ ﺍﻷﻭﱃ ﻋﱪﻭﺍ ﺍﻷﺭﺩﻥ ﻣﺜﻞ ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻭﱂ ﺗﻈﻬﺮ ﻗﺪﺍﻣﻬﻢ ﺁﻳﺔ‬

‫}‪{٣٥‬‬

‫}‪{٣٦‬‬

‫ﻭﻻ ﺃﻋﺠﻮﺑﺔ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺍﻟﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﻛﺎﻥ ﻳـﺪﺑﺮ ﺍﻟـﺸﻌﺐ‬ ‫ﻫﻨﺎﻙ‪.‬‬ ‫ﻛﺎﻥ ﻋﻤﺎﻟﻴﻖ ﳛﺎﺭﺏ ﻣﻊ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺫﻟﻚ ﺍﳌﻌﱪ ﻭﻛﺎﻥ ﻳﻬﻮﻯ‬ ‫ﺃﻥ ﻳﺮﺩ ﺇﱃ ﺍﻟﱪﻳﺔ ﻟﻜﻴﻼ ﻳﺪﺧﻞ ﻭﻳﺮﺙ ﺃﺭﺽ ﺍﻟﻌﻤﺎﻟﻘـﺔ ﻭﻫﻜـﺬﺍ‬ ‫ﺍﻟﻌﺒﻮﺭ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻣﺜﺎﻝ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺍﻟﱵ ﱂ ﻳﻈﻬﺮ ﻓﻴﻬﺎ ﺁﻳـﺔ‬ ‫ﻭﻻ ﺃﻋﺠﻮﺑﺔ ﻭﺍﻟﱵ ﻓﻴﻬﺎ ﻻ ﻳﻔﺮﺯ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﻣﻦ ﲨﻴـﻊ ﺍﻟﻨـﺎﺱ ﻭﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺗﺪﺍﺑﲑﻩ ﻣﻔﺮﺯﺓ ﻣﺜﻞ ﺍﻟﺸﻌﺐ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺗﺪﺍﺑﲑ‬ ‫ﻧﻮﺍﻣﻴﺴﻪ ﻣﻔﺮﺯﺓ ﻣﻦ ﻛﻞ ﺍﻟﺸﻌﻮﺏ ﻟﻜﻦ ﻣﻌﺮﻓﺘﻪ ﻣـﺴﺎﻭﻳﺔ ﻟﻜـﻞ‬ ‫ﺍﻟﻨﺎﺱ‪ .‬ﻛﺬﻟﻚ ﻛﻞ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﺍﻟﺮﺗﺒﺔ ﺍﳉـﺴﺪﺍﻧﻴﺔ ﻭﺇﻥ ﻛﺎﻧـﺖ‬ ‫ﺗﺪﺍﺑﲑﻫﻢ ﻣﻔﺮﺯﺓ ﻣﻦ ﻛﻞ ﺍﻟﻨﺎﺱ ﻟﻜﻦ ﻣﻌﺮﻓﺘﻬﻢ ﻫﻲ ﺟﺴﺪﺍﻧﻴﺔ ﻣﺜﻞ‬ ‫ﻛﻞ ﺍﻟﻨﺎﺱ‪ .‬ﺃﻣﺎ ﻫﺬﺍ ﺍﻟﻌﺒﻮﺭ ﺍﻟﺜﺎﱐ ﻟﻸﺭﺩﻥ ﺍﻟﺬﻱ ﻋﱪﻩ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬ ‫ﺍﻟﺬﻱ ﻓﻴﻪ ﻇﻬﺮﺕ ﺍﻵﻳﺔ ﺍﻟﻌﺠﻴﺒﺔ ﺍﻟﱵ ‪‬ﺎ ﺩﺧﻠﻮﺍ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻓﻬـﻲ‬ ‫ﺗﺼﻮﺭ ﻣﺜﺎﻝ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻫﺬﻩ ﺍﻟﱵ ‪‬ﺎ ﺗﻔﺮﺯ ﻣﻌﺮﻓﺔ ﺍﻟﻌﻘﻞ ﻣـﻦ‬ ‫ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻓﻠﻨﺪﻉ ﺍﻵﻥ ﺍﻟﺘﻜﻠﻢ ﻋﻦ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻳﺎ ﺣﺒﻴـﺐ ﻧﻔـﺴﻲ‬ ‫ﻭﻧﺘﻜﻠﻢ ﺃﻭ ﹰﻻ ﻋﻠﻰ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﻘﻼﻳﺔ ﻛﻤﺎ ﻭﻋﺪﻧﺎ ﳏﺒﺘﻚ ﻭﺣﻴﻨﺌـﺬ‬ ‫ﳕﺴﻚ ﺭﺗﺒﺔ ﺍﳌﻨﺎﺯﻝ ﻭﻧﺘﻜﻠﻢ ﻋﻨﻬﺎ ﻛﻤﺎ ﻳﻨﺒﻐﻲ‪.‬‬ ‫ﺇﺫﺍ ﻛﻤﻞ ﺍﻟﺮﺍﻫﺐ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﻋﻤﻞ ﺍ‪‬ﻤﻊ ﺍﻟﺘﻌﺐ ﺑﺎﺗﻀﺎﻉ ﻭﻃﺎﻋﺔ‬ ‫ﻭﺻﱪ ﻋﻠﻰ ﻛﻞ ﻣﻼﻣﺔ ﺗﺄﰐ ﻋﻠﻴﻪ ﻣﻦ ﻗﻮﻡ ﺁﺧﺮﻳﻦ ﻭﻛﻤﻞ ﻗـﺎﻧﻮﻥ‬ ‫}‪{٣٧‬‬

‫ﺍ‪‬ﻤﻊ ﻛﻤﺎ ﳚﺐ ﺣﻴﻨﺌﺬ ﻳﺆﺫﻥ ﻟﻪ ﻣﻦ ﺁﺑﺎﺋﻪ ﺑﺎﻟﺮﻭﺡ ﺃﻥ ﳜـﺮﺝ ﺇﱃ‬ ‫ﺍﻟﻘﻼﻳﺔ ﺍﻟﱵ ﻫﻲ ﺍﳉﻠﻮﺱ ﺍﻟﺘﻌﺐ ﰲ ﺍﳍﺪﻭﺀ ﻭﻳﻔﺮﺯ ﻳﻮﻣـﹰﺎ ﻭﺍﺣـﺪﹰﺍ‬ ‫ﻭﳚﻌﻠﻪ ﻋﻴﺪﹰﺍ ﺭﻭﺣﺎﻧﻴﹰﺎ ﳉﻤﻴﻊ ﺁﺑﺎﺋﻪ ﻭﺇﺧﻮﺗﻪ ﺍﻟﺮﻭﺣـﺎﻧﻴﲔ ﻟﻜﻴﻤـﺎ‬ ‫ﻳﻠﺒﺴﻮﻧﻪ ﺳﻼﺣﹰﺎ ﺭﻭﺣﺎﻧﻴﹰﺎ ﺑﺼﻠﻮﺍ‪‬ﻢ ﻭﳛﺎﺭﺏ ﻣﻊ ﺍﻟﺸﻌﻮﺏ ﺍﻟﻐﺮﺑﺎﺀ‬ ‫ﺍﻟﺴﻜﺎﻥ ﰲ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪ .‬ﻣﺜﻠﻤﺎ ﺃﻥ ﺍﻟﻄﻮﺑﺎﱐ ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﻣـﻦ‬ ‫ﺃﺟﻞ ﻃﺎﻋﺘﻪ ﻟﻠﻄﻮﺑﺎﱐ ﻣﻮﺳﻰ ﺟﻌﻞ ﺍﻷﺧﲑ ﻳﺪﻩ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﺑﺎﺭﻛﻪ‬ ‫ﻟﻜﻴﻤﺎ ﻳﺪﺧﻞ ﻭﻳﺮﺙ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪ .‬ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﻛـﻞ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﻌﻤﻠﻮﻥ ﰲ ﺍ‪‬ﻤﻊ ﻋﻤﻞ ﺍﻻﺗﻀﺎﻉ ﻭﺍﻟﻄﺎﻋﺔ ﲢﻞ ﻋﻠﻴﻬﻢ ﻗﻮﺓ ﺇﳍﻴﺔ‬ ‫ﺑﺎﻟﻄﻠﺒﺎﺕ ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻠﻴﻬﻢ ﻣﻦ ﻛﻞ ﺍ‪‬ﻤﻊ ﺍﻟﻄﺎﻫﺮ‬ ‫ﺍﻟﺬﻳﻦ ﻫﻢ ﺁﺑﺎﺅﻫﻢ ﻭﺇﺧﻮ‪‬ﻢ ﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳـﺼﻨﻌﻮﻥ‬ ‫ﻓﻴﻪ ﻋﻴﺪ ﺗﻘﺪﻳﺲ ﺍﻟﻘﻼﻳﺔ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﳌﺎ ﻋﱪ ﺍﻟﺸﻌﺐ‬ ‫ﺍﻷﺭﺩﻥ ﻗﺎﻝ ﺍﷲ ﻟﻪ ﻟﺘﻌﻤﻞ ﻳﻮﻣﹰﺎ ﻟﻌﻴﺪ ﺍﳋﺘﺎﻥ ﻟﻜﻴﻤﺎ ﲞﺘﺎﻥ ﺍﻟﻠﺤـﻢ‬ ‫ﲣﱳ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﻛﻞ ﻓﻜﺮ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﺐ ﺍﻟﺬﻱ ﻛـﺎﻥ ﰲ ﻣـﺼﺮ‪.‬‬ ‫ﻭﺗﻠﺒﺴﻬﻢ ﻗﻮﺓ ﺇﳍﻴﺔ ﻟﻜﻴﻤﺎ ﻳﺘﺤﺎﺭﺑﻮﻩ ﻣﻊ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺴﻜﺎﻥ ﺑﺄﺭﺽ‬ ‫ﺍﳌﻴﻌﺎﺩ‪ .‬ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﻛﻞ ﺍﻟﺬﻳﻦ ﳜﺮﺟﻮﻥ ﺣـﺪﻳﺜﹰﺎ ﻟﻴﺠﻠـﺴﻮﺍ ﰲ‬ ‫ﺍﻟﻘﻼﻳﺔ ﺑﻌﺪ ﻛﻤﺎﻝ ﺍ‪‬ﻤﻊ ﻳﺘﻨﺎﻭﻟﻮﻥ ﺗﻠﻚ ﺍﻟﺬﺑﻴﺤﺔ ﺍﳊﻴﺔ ﺍﻟﱵ ﻫـﻲ‬ ‫ﺟﺴﺪ ﺍﳌﺴﻴﺢ ﻭﺩﻣﻪ ﺍﻟﺬﻱ ﻳﻘﺮﺏ ﻋﻨﻬﻢ‪ .‬ﻓﻴﻠﺒﺴﻮﻥ ﺍﻟﻘـﻮﺓ ﺍﻹﳍﻴـﺔ‬ ‫ﻭﳛﺎﺭﺑﻮﻥ ﺃﻭﺟﺎﻉ ﺍﳋﻄﻴﺔ‪.‬‬ ‫@ @‬ ‫}‪{٣٨‬‬

‫‪òîãbÐäÛaë@òîãa†¦a@òjmŠÛa@´i@òÓýÈÛa‬‬

‫‪òîãbrÛa@òjmŠ½a@¿@‹aŠÏ⁄a@òîàçc‬‬

‫ﻻ ﻳﻈﻦ ﺇﻧﺴﺎﻥ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻜﺴﺎﱃ ﺍﳌﻠﺘﻮﻳﲔ ﺃﻧﻪ ﻣﻦ ﺃﺟﻞ ﺳﻬﺮ‬ ‫ﺍﻟﺘﻘﺪﻳﺲ ﺍﻟﺬﻱ ﻳﺼﻨﻌﻪ ﺍﻷﺥ ﰲ ﺍﻟﻘﻼﻳﺔ ﳚﺪ ﺭﺍﺣﺔ ﻓﻴﻬـﺎ ﺩﻭﻥ ﺃﻥ‬ ‫ﻳﺘﻤﻢ ﺧﺪﻣﺔ ﺍ‪‬ﻤﻊ ﺑﺎﻟﻜﻤﺎﻝ ﺑﺎﺗﻀﺎﻉ ﻭﻃﺎﻋـﺔ ﻷﺑﻴـﻪ ﻭﺇﺧﻮﺗـﻪ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ‪ .‬ﺣﺎﺷﺎ ﺃﻥ ﺗﻮﺟﺪ ﺭﺍﺣﺔ ﰲ ﺍﻟﻘﻼﻳـﺔ ﺩﻭﻥ ﺃﻥ ﺗـﺘﻤﻢ‬ ‫ﺧﺪﻣﺔ ﺍ‪‬ﻤﻊ ﻭﻟﻴﺬﻛﺮ ﻣﻦ ﻳﻘﻮﻝ ﻫﺬﺍ ﻋﺎﻛﺮ ﺍﻟﺬﻱ ﺍﺧﺘﱳ ﻣﺜﻞ ﲨﻴﻊ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﻭﱂ ﻳﻨﻔﻌﻪ ﺧﺘﺎﻧﻪ ﺷﻴﺌﹰﺎ ﻷﻧﻪ ﱂ ﳛﻔﻆ ﻛﻠﻤﺔ ﻓﻢ ﺍﻟﺮﺏ ﻭﺻﺎﺭ‬ ‫ﺁﻳﺔ ﻭﺭﻋﺒﺔ ﳉﻤﻴﻊ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻛﺬﻟﻚ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﰲ ﺍ‪‬ﻤـﻊ‬ ‫ﻭﻻ ﻳﺘﻤﻮﻧﻪ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺇﺫﺍ ﺧﺮﺟﻮﺍ ﺇﱃ ﺍﻟﻘﻼﻳﺔ ﻓﺈﻧﻪ ﲡﻤﻊ ﻋﻠﻴﻬﻢ ﺗﻞ‬ ‫ﺣﺠﺎﺭﺓ ﺃﻓﻜﺎﺭ ﺷﺮﻳﺮﺓ ﻭﺗﻄﺮﺣﻬﻢ ﺍﻟﻘﻼﻳﺔ ﺧﺎﺭﺟﹰﺎ ﻣﻨﻬﺎ ﻭﻳﻜﻮﻧـﻮﻥ‬ ‫ﻏﺮﺑﺎﺀ ﳉﻤﻴﻊ ﺗﺪﺍﺑﲑ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﲨﻴﻊ ﺧﲑﺍ‪‬ﺎ‪.‬‬

‫ﻻ ﺗﺸﺮﻩ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﳋﺎﺭﺝ ﻣﺴﺘﺠﺪﹰﺍ‬ ‫ﺇﱃ ﺍﻟﻘﻼﻳﺔ ﻟﺌﻼ ﺗﻀﺤﻚ ﺑﻚ ﺍﻟﺸﻴﺎﻃﲔ ﻷ‪‬ﺎ ﻛﺜﲑﹰﺍ ﻣـﺎ ﺗﺮﻓـﻊ‬ ‫ﺍﻟﺮﺍﻫﺐ ﺍﻟﺬﻱ ﳜﺮﺝ ﺇﱃ ﺍﻟﻘﻼﻳﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﻷ‪‬ﺎ ﺗﻌﻠﻢ ﺇﻧﻪ ﺇﺫﺍ‬ ‫ﻃﺎﻭﻋﻬﻢ ﺍﻷﺥ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﻭﻳﺼﻨﻊ ﻫﻮﺍﻫﻢ ﺑﺄﻋﻤﺎﻝ ﺯﺍﺋﺪﺓ ﻓﺈ‪‬ﻢ‬ ‫ﻳﻔﺴﺪﻭﻥ ﺟﺴﺪﻩ ﻭﻧﻔﺴﻪ‪ .‬ﺃﻣﺎ ﺟﺴﺪﻩ ﻓﺒﺎﻷﻣﺮﺍﺽ ﻭﺃﻣـﺎ ﻧﻔـﺴﻪ‬ ‫ﺑﺄﻭﺟﺎﻉ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻭﻳﻮﻗﻌﻮ‪‬ﺎ ﰲ ﻫﻮﺓ ﻭﺟﻊ ﺍﻟﺰﻧﺎ ﻷﻥ ﺍﳉـﺴﺪ‬ ‫ﺇﺫﺍ ﱂ ﻳﻘﱳ ﺗﺮﺑﻴﺔ ﺑﺎﻷﻋﻤﺎﻝ ﻳﻮﻣﹰﺎ ﻓﻴﻮﻣﹰﺎ ﻓﺈﻧﻪ ﻳﻔﺴﺪ ﻭﺗﻨﺘﺎﺑﻪ ﺍﻷﻭﺟﺎﻉ‬ ‫ﻭﺍﻷﻣﺮﺍﺽ ﺣﱴ ﻳﻘﻊ ﰲ ﻳﺪ ﺃﻭﻻﺩ ﺟﺎﻟﻴﻨﻮﺱ ﻭﺗﻌﻤﻞ ﻓﻴﻪ ﺍﻟـﺸﻴﺎﻃﲔ‬ ‫ﻛﻞ ﺃﻫﻮﺍﺋﻬﻢ ﺍﻟﺸﺮﻳﺮﺓ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻗﻠﺖ ﺃﻥ ﺍﻟـﺼﻮﻡ ﻭﺍﻟـﺴﻬﺮ‬ ‫ﻭﺍﻟﻘﺮﺍﺀﺓ ﺗﻜﻮﻥ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﺑﺮﺗﺒﺔ ﻭﻗﻴﺎﺱ ﻷﻧﻪ ﺇﺫﺍ ﺯﺍﺩﺕ ﻫﺬﻩ‬ ‫ﺍﻷﻋﻤﺎﻝ ﻓﺈﻥ ﺍﳉﺴﺪ ﻳﻔﺴﺪ ﻭﻳﻀﻌﻒ ﻗﺒﻞ ﺃﻥ ﻳﺘـﺪﺭﺏ ‪‬ـﺎ ﻷﻥ‬ ‫ﺍﻟﺼﻮﻡ ﻳﻀﺮ ﺍﳌﻌﺪﺓ ﻭﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ ﻭﺍﻟﺴﻬﺮ ﳚﻌﻞ ﺍﻷﱂ ﺑﺎﻟﺴﺎﻗﺎﻥ‬ ‫ﻭﺍﻟﻜﻠﻰ ﻭﺍﻟﻘﺮﺍﺀﺓ ﺑﻐﲑ ﻗﻴﺎﺱ ﺗﻔﺴﺪ ﺍﻟﻌﻘﻞ ﻭﺗﺴﺒﺐ ﺍﻷﱂ ﰲ ﺍﻟﻌﻴﻨﲔ‬ ‫ﻷﻥ ﻭﻋﺎﺀ ﺍﻟﻔﺨﺎﺭ ﺍﻟﱵ ﺻﻨﻊ ﺇﺫﺍ ﱂ ﻳﻮﺿﻊ ﰲ ﺍﻟﻨﺎﺭ ﻭﻳﻄﺮﺡ ﻓﻴﻪ ﺍﳌﺎﺀ‬ ‫ﻓﻬﻮ ﻳﻔﺴﺪ ﺃﻣﺎ ﺇﺫﺍ ﺷﺒﻊ ﻣﻦ ﲪﻮ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﱵ ﻟﻠﻨﺎﺭ ﻓﺈﻥ ﻭﺿﻌﺖ ﻓﻴﻪ‬ ‫ﺃﻱ ﺷﻲﺀ ﻓﺈﻧﻪ ﻻ ﻳﻔﺴﺪ ﺇﻥ ﻛﺎﻥ ﻣﺎﺀ ﺃﻭ ﲬﺮﹰﺍ ﺃﻭ ﺯﻳﺘـﹰﺎ‪ .‬ﻭﻫﻜـﺬﺍ‬ ‫ﺍﳉﺴﺪ ﺇﺫﺍ ﺃﻧﺖ ﻭﺿﻌﺖ ﻋﻠﻴﻪ ﺃﻋﻤﺎ ﹰﻻ ﰲ ﺍﻟﺒﺪﺀ ﻗﺒﻞ ﺃﻥ ﻳﺘﻌﻮﺩ ﺃﺗﻮﻥ‬ ‫ﺍﻟﻘﻼﻳﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﻛﻠﻬﺎ ﻓﺈﻧﻪ ﻳﻔﺴﺪ ﻭﻻ ﻳﺼﻠﺢ ﻟﻸﻋﻤﺎﻝ‪ .‬ﻓﺈﺫﺍ‬ ‫ﺗﻌﻮﺩ ﰲ ﺍﻷﻋﻤﺎﻝ ﺯﺩﻩ ﻛﻠﻤﺎ ﺗﻄﻠﺐ ﺇﻥ ﻛﺎﻥ ﺻﻮﻡ ﺍﻷﺳـﺎﺑﻴﻊ ﺃﻭ‬

‫ﳚﺐ ﻋﻠﻰ ﺍﻟﺬﻱ ﳜﺮﺝ ﺟﺪﻳﺪﹰﺍ ﻟﻴﺠﻠﺲ ﰲ ﺍﻟﻘﻼﻳﺔ ﺃﻥ ﳛﻔﻆ‬ ‫ﺍﻟﺴﻜﻮﻥ ﺍﻟﺪﺍﺋﻢ ﻭﺃﻻ ﻳﻜﻮﻥ ﻟﻪ ﺩﺍﻟﺔ ﺑﺎﳉﻤﻠﺔ ﻣﻊ ﺇﻧﺴﺎﻥ ﻭﺃﻥ ﻳﺒﻌﺪ‬ ‫ﻣﻦ ﺍﳉﻨﺲ ﻭﺍﻟﻘﺮﺍﺑﺔ ﻭﻻ ﻳﻨﻈﺮ ﰲ ﺍﻟﻨﻬﺎﺭ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺑﺎﺏ ﻗﻼﻳﺘﻪ ﻣﺎ‬ ‫ﺧﻼ ﻣﻦ ﺻﻌﻮﺑﺔ ﺃﻭ ﻣﺮﺽ ﻫﺬﻩ ﺍﻟﱵ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﻧﺎﻣﻮﺱ‪ .‬ﻭﺍﻟـﺬﻱ‬ ‫ﻳﻬﻮﻱ ﺃﻥ ﻳﺬﻭﻕ ﺍﻷﲦﺎﺭ ﺍﳊﻠﻮﺓ ﺍﻟﱵ ﻟﻠﻬﺪﻭﺀ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﺍﻟـﱵ‬ ‫ﳚﻠﺲ ﻓﻴﻬﺎ ﰲ ﺍﻟﻘﻼﻳﺔ ﻻ ﳜﺮﺝ ﺧﺎﺭﺟﹰﺎ ﻋﻨـﻬﺎ ﻭﻳﻜـﻮﻥ ﺻـﻮﻣﻪ‬ ‫ﻭﺳﻬﺮﻩ ﺑﺮﺗﺒﺔ ﻭﻗﻴﺎﺱ ﺃﻋﲏ ﺻﻮﻡ ﺇﱃ ﺍﳌﺴﺎﺀ ﻭﻳﺴﻬﺮ ﰲ ﺍﻟﻠﻴﻞ ﻧﺼﻔﻪ‬ ‫ﻭﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ﻟﺮﺍﺣﺔ ﺟﺴﺪﻩ ﻣﺜﻞ ﻛﻠﻤﺔ ﺍﻟﻄﻮﺑﺎﱐ ﺃﻧﺒﺎ ﺇﺷﻌﻴﺎﺀ‪.‬‬ ‫}‪{٣٩‬‬

‫}‪{٤٠‬‬

‫ﻣﻦ ﻗﺪﻡ ﺭﺟﻠﻴﻪ ﺇﱃ ﺭﺃﺳﻪ ﻭﱂ ﻳﺘﺮﻙ ﺟﺴﺪﻩ ﻣﻮﺿﻌﹰﺎ ﺻﺤﻴﺤﹰﺎ ﻭﻗـﺪ‬ ‫ﺛﺒﺖ ﻫﺬﺍ ﺍﻟﻄﻮﺑﺎﱐ ﺑﻮﺩﺍﻋﺔ ﻭﺑﻼ ﺍﺳﺘﺮﺧﺎﺀ ﻣﻦ ﺻﱪﻩ ﻭﳏﺒﺘﻪ ﷲ‪.‬‬

‫ﻼ ﻭ‪‬ﺎﺭﹰﺍ ﻓﺈﻥ ﺍﳉﺴﺪ ﻻ ﳝﺮﺽ‬ ‫ﺳﻬﺮ ﺍﻟﻠﻴﺎﱄ ﺃﻭ ﻗﺮﺍﺀﺓ ﺑﻐﲑ ﺍﻧﻘﻄﺎﻉ ﻟﻴ ﹰ‬ ‫ﻷﻧﻪ ﺗﻌﻮﺩ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻷﻥ ﺍﳌﻌﺪﺓ ﻗﺪ ﺗﻌﻮﺩﺕ ﻭﺍﳌﺦ ﻗﺪ ﺭﻕ ﻣـﻦ‬ ‫ﺍﳊﻤﻴﺔ ﺍﻟﺰﺍﺋﺪﺓ ﻭﺍﻟﻌﻴﻨﺎﻥ ﻗﺪ ﺍﺳﺘﻨﺎﺭﺗﺎ ﻭﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ ﻗﺪ ﺍﻗﺘﻨﻴـﺎ‬ ‫ﻋﺎﺩﺓ ﺑﺸﺮﺏ ﺍﳌﺎﺀ ﻭﻻ ﻳﺘﻌﺒﺎ ﻣﻦ ﻋﺪﻡ ﺍﻟﺪﻡ ﻷﻥ ﻃﺮﻕ ﺍﻟﺪﻡ ﻗﺪ ﺭﻗﺖ‬ ‫ﻭﺗﻄﻠﺐ ﺑﻘﻴﺎﺱ ﻓﻘﻂ ﻭﺍﻟﻜﻠﻰ ﻗﺪ ﺍﻗﺘﻨﺖ ﺣﺮﺍﺭ‪‬ـﺎ ﺍﻟﻄﺒﻴﻌﻴـﺔ ﻭﻻ‬ ‫ﺗﻄﻠﺐ ﺣﺮﺍﺭﺓ ﺃﺯﻳﺪ ﻭﺍﻟﺴﺎﻗﺎﻥ ﻗﺪ ﻧﻘﺺ ﺑﻠﻐﻤﻬﻤﺎ ﻭﻣﻦ ﺃﺟﻞ ﺧﻔـﺔ‬ ‫ﺍﳉﺴﺪ ﻓﺈ‪‬ﻤﺎ ﻻ ﻳﺘﻌﺒﺎﻥ ﻭﻻ ﻳﺘﺄﳌﺎﻥ ﻣﻦ ﺍﻟﺴﻬﺮ ﺍﻟﺰﺍﺋﺪ‪ .‬ﻃﻮﰉ ﻟﻠﺬﻳﻦ‬ ‫ﻳﻔﹼﻠﺤﻮﻥ ﺑﺎﳌﻌﺮﻓﺔ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﻭﺍﻟﻮﺳﻄﻰ ﻭﺍﻷﺧﲑﺓ ﻷ‪‬ﻢ ﻛﻠﻤﺎ‬ ‫ﻳﺮﻳﺪﻭﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻔﻀﻴﻠﺔ ﻓﺈﻥ ﺟﺴﺪﻫﻢ ﻳﻄﻠﺐ ﺯﻳﺎﺩﺓ ﻭﻛﻠﻤﺎ ﺻﻨﻌﻮﺍ‬ ‫ﺍﻷﻋﻤﺎﻝ ﻓﺈﻥ ﻋﻘﻮﳍﻢ ﺗﺴﺘﻨﲑ ﻭﺗﺼﺒﺢ ﺃﻛﺜﺮ ﺩﻗﺔ ﻭﻧﻔﻮﺳﻬﻢ ﺗﺘـﺴﻊ‪.‬‬ ‫ﻭﺍﻟﻮﻳﻞ ﻟﻘﻠﺔ ﺍﳌﻌﺮﻓﺔ ﻷ‪‬ﺎ ﺇﺫﺍ ﺃﺯﻫﺮﺕ ﺑﺄﻋﻤﺎﻝ ﺫﺑﻠﺖ ﻭﺇﺫﺍ ﻃﻠﺒﺖ ﺃﻥ‬ ‫ﺗﻔﺮﺡ ﻳﺘﺒﻊ ﻓﺮﺣﻬﺎ ﺍﳊﺰﻥ ﻭﺍﻟﻜﺂﺑﺔ ﻭﻗﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻭﺇﺫﺍ ﻇﻦ ﺍﳌـﺮﺗﺒﻂ‬ ‫ﺑﻘﻠﺔ ﺍﳌﻌﺮﻓﺔ ﺃﻥ ﻋﻘﻠﻪ ﻳﻀﺊ ﺑﺎﻟﻨﻮﺭ ﻭﻧﻔﺴﻪ ﺗﺘﺴﻊ ﺑﺄﻋﻤﺎﻟﻪ ﻓﺈﻥ ﻋﻘﻠﻪ‬ ‫ﻗﺪ ﻛﺜﻒ ﻭﻏﻠﻆ ﻭﳝﺘﻠﺊ ﻗﻠﺒﻪ ﻇﻼﻣﹰﺎ ﻭﺗﺼﻐﺮ ﻧﻔﺴﻪ ﻭﻳﻌﻤﻰ ﺇﻓﺮﺍﺯﻫﺎ‬ ‫ﻣﻦ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻱ ﳝﻠﺆﻫﺎ ﺃﻓﻜﺎﺭﹰﺍ ﺷﺮﻳﺮﺓ‪ .‬ﻷﻥ ﺍﳌﻌﺮﻓﺔ ﻫـﻲ‬ ‫ﻛﻠﻬﺎ ﻧﻮﺭ ﻭﻗﻠﺔ ﺍﳌﻌﺮﻓﺔ ﻫﻲ ﻇﻼﻡ‪ .‬ﻓﺈﻥ ﺍﻗﺘﲎ ﺍﳉﺴﺪ ﺗﺮﺗﻴﺒﻪ ﺑﺄﻋﻤﺎﻝ‬ ‫ﺍﻟﻨﺴﻚ ﺯﻣﺎﻧﹰﺎ ﻛﺒﲑﹰﺍ ﻓﺈﻥ ﺍﻷﻭﺟﺎﻉ ﻭﺍﻷﻣﺮﺍﺽ ﻻ ﺗﺘﺴﻠﻂ ﻋﻠﻴـﻪ ﺇﻻ‬ ‫ﺇﻥ ﻛﺎﻥ ﻳ‪‬ﺘﺮﻙ ﻣﻦ ﺍﷲ ﺑﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ ﺍﳌﺮﺩﺓ ﻣﺜﻠﻤﺎ ﺻﻨﻊ ﺍﻟـﺸﻴﻄﺎﻥ‬ ‫ﺑﺎﻟﻄﻮﺑﺎﱐ ﺃﻳﻮﺏ ﻷﻧﻪ ﳌﺎ ﱂ ﳚﺪ ﻓﻴﻪ ﻣﻮﺿﻌﹰﺎ ﻟﻠﺸﺮ ﺿﺮﺏ ﺟـﺴﺪﻩ‬

‫ﻭﻫﻜﺬﺍ ﻳﺎ ﺣﺒﻴﺐ ﻧﻔﺴﻲ ﺍﻟﺬﻳﻦ ﻳﺴﻠﻜﻮﻥ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ‬ ‫ﻭﻳﻌﻤﻠﻮﻥ ﻭﺻﺎﻳﺎ ﳏﻴﻴﻨﺎ ﻭﺗﻌﺒﺖ ﺃﺟﺴﺎﻣﻬﻢ ﺑﺄﻋﻤﺎﻝ ﺍﻟﻨﺴﻚ ﻓﺈ‪‬ﺎ ﻻ‬ ‫ﲤﺮﺽ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺣﱴ ﺯﻣﻦ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺍﻟﱵ ﻻﺑﺪ ﻣﻨﻬﺎ‪ .‬ﻓﺎﻟﻄﺮﻳﻖ‬ ‫ﺍﳋﻔﻴﻒ ﺇﱃ ﺍﳌﻠﻜﻮﺕ ﺍﻟﱵ ﺳﻠﻤﻬﺎ ﺇﻟﻴﻨﺎ ﺁﺑﺎﺅﻧﺎ ﻫﻲ ﺍﻟﺼﻮﻡ ﻣﻦ ﺍﳌﺴﺎﺀ‬ ‫ﺇﱃ ﺍﳌﺴﺎﺀ ﲝﻴﺚ ﻻ ﳝﻸ ﺍﻹﻧﺴﺎﻥ ﺑﻄﻨﻪ ﻷﻥ ﺍﻟﺒﻄﻦ ﺍﳌﻤﺘﻠﺌﺔ ﻳﺘﺒﻌﻬـﺎ‬ ‫ﺃﻣﺮﺍﺿﹰﺎ ﻭﺃﻭﺟﺎﻋﹰﺎ ﻭﺛﻘﻞ ﺍﻟﻨﻮﻡ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻪ ﺃﺣﻼﻣـﹰﺎ ﻭﻣﻨـﺎﻇﺮ‬ ‫ﳐﻴﻔﺔ ﻗﺬﺭﺓ ﺍﻟﱵ ﻳﺴﲑ ﻭﺭﺍﺀﻫﺎ ﺷﻴﻄﺎﻥ ﺍﻟﻄﻴﺎﺷﺔ ﻭﺃﺷﺮ ﻣـﻦ ﻫـﺬﻩ‬ ‫ﲨﻴﻌﻬﺎ ﻗﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﻜﺂﺑﺔ ﻭﺍﳊﺰﻥ‪ .‬ﻫﺬﻩ ﺍﻟﱵ ﺗﻔﺴﺪ ﺭﺗﺒﺔ ﺍﻟﻌﻘﻞ‬ ‫ﻭﺗﻌﻤﻲ ﺇﻓﺮﺍﺯ ﺍﻟﻨﻔﺲ‪ .‬ﻭﺇﻥ ﺻﺎﻡ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺃﻥ ﻳﺘﻌﻮﺩ ﺑﺎﻷﻋﻤـﺎﻝ‬ ‫ﻳﻮﻣﲔ ﻳﻮﻣﲔ ﺃﻭ ﺛﻼﺛﺔ ﺛﻼﺛﺔ ﺃﻭ ﺍﻷﺳﺒﻮﻉ ﻛﻠﻪ ﻓﺈﻧﻪ ﻻ ﻳﻮﺿﻊ ﻋﻠﻴﻬﺎ‬ ‫ﻧﺎﻣﻮﺳﹰﺎ ﺑﻞ ﻛﻞ ﺇﻧﺴﺎﻥ ﻓﻠﻴﺪﺑﺮ ﻧﻔﺴﻪ ﻭﺣﻴﺎﺗﻪ ﻛﻤﺎ ﻳﺸﺎﺀ‪ .‬ﻭﻟﻜﻨـﻪ‬ ‫ﳚﺐ ﺃﻥ ﻳﻌﻤﻞ ﺫﻟﻚ ﲟﻌﺮﻓﺔ ﻭﲟﺸﻮﺭﺓ ﺍﳌﻌﻠﻤﲔ ﻷﻥ ﻛﻞ ﻣﻦ ﻳﻌﻤﻞ‬ ‫ﺑﻐﲑ ﻣﺸﻮﺭﺓ ﻓﻬﻮ ﻳﻼﻛﻢ ﺍﳍﻮﺍﺀ ﻭﻳﻜﻮﻥ ﻋﻤﻠﻪ ﻛﻠﻪ ﺑﻐﲑ ﲦﺮﺓ ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺍﳊﻜﻴﻢ ﻳﺴﺘﺸﲑ ﻭﻳﻌﻤﻞ ﻭﺍﳉﺎﻫﻞ ﳝـﺾ ﻋﻠـﻰ‬ ‫ﻭﺟﻬﻪ‪ .‬ﻷﻥ ﻛﻞ ﻓﻀﻴﻠﺔ ﻻ ﺗﻌﻤﻞ ﲟﺸﻮﺭﺓ ﺍﻟﻌﻠﻤﺎﺀ ﺗـﺸﺒﻪ ﺧﺎﺑﻴـﺔ‬ ‫ﻣﺜﻘﻮﺑﺔ ﻛﻠﻤﺎ ﻳﺴﻜﺐ ﻓﻴﻬﺎ ﻳﻌﻮﺩ ﺇﱃ ﺍﳍﻼﻙ‪ .‬ﻓﻄﻮﰉ ﳌﻦ ﻳﺴﺘـﺸﲑ‬ ‫ﻭﻳﻌﻤﻞ ﻷﻧﻪ ﻗﺒﻞ ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﻔﻀﻴﻠﺔ ﻳﺘﻨﻌﻢ ﻋﻘﻠﻪ ﺑﺜﻤﺎﺭ ﻣﻌﺮﻓﺘﻬﺎ‪.‬‬

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‫}‪{٤٢‬‬

‫‪òîãbrÛa@òjmŠÜÛ@ïyëŠÛa@i†nÛa‬‬ ‫ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﳚﻠﺲ ﺍﻷﺥ ﰲ ﺍﻟﻘﻼﻳﺔ ﻟﻴﻜﻤﻞ ﺑﲔ ﺍﻟﻠﻴﻞ‬ ‫ﻭﺍﻟﻨﻬﺎﺭ ﻣﺰﺍﻣﲑ ﺩﺍﻭﺩ ﻭﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘﺺ ﻣﻨﻬﺎ ﻭﺑﻌﺪ ﺫﻟـﻚ ﻓﻠـﻪ‬ ‫ﺍﳊﺮﻳﺔ ﺃﻥ ﻳﺰﻳﺪ ﺃﻭ ﻳﻨﻘﺺ ﻛﻤﺎ ﻳﺸﺎﺀ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻌﻠﻞ ﺍﻟﱵ ﺗﺼﺎﺩﻑ‬ ‫ﺍﻷﺥ‪ .‬ﻭﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﻛﻴﻒ ﳜـﺪﻡ‪ ،‬ﻭﺇﻥ ﻛـﺎﻥ ﺍﻵﺑـﺎﺀ‬ ‫ﺍﻟﻘﺪﻳﺴﻮﻥ ﻗﺪ ﺫﻛﺮﻭﺍ ﺫﻟﻚ‪.‬‬ ‫ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﺼﺒﺎﺡ ﻓﻠﻴﻐﺴﻞ ﻳﺪﻳﻪ ﻭﻳﺼﻨﻊ ﺳﺠﺪﺓ ﺃﻣﺎﻡ ﺍﻟـﺼﻠﻴﺐ‬ ‫ﻟﻴﺠﻤﻊ ﺃﻓﻜﺎﺭﻩ ﻣﻦ ﺍﻟﻄﻴﺎﺷﺔ ﻭﳛﻤﻲ ﻗﻠﺒﻪ ﺑﻨﺎﺭ ﳏﺒﺔ ﺭﺑﻨﺎ ﻭﻳﺘﺨـﺸﻊ‬ ‫ﻟﺮﺑﻨﺎ ﺑﺪﻣﻮﻉ ﻭﺣﺮﻗﺔ ﻭﻳﻘﻮﻝ " ﻳﺎ ﺍﷲ ﺍﺟﻌﻠﲏ ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﻳﺘـﻨﻌﻢ‬ ‫ﺫﻫﲏ ﺑﺄﻓﻬﺎﻡ ﺃﺳﺮﺍﺭ ﺍﺑﻨﻚ ﺍﳊﺒﻴﺐ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﻳﺎ ﺭﺑﻨﺎ ﺍﻛﺸﻒ ﻏﻄﺎﺀ‬ ‫ﺍﻷﻭﺟﺎﻉ ﺍﳌﺴﺪﻭﻝ ﻋﻠﻰ ﻭﺟﻪ ﻋﻘﻠﻲ ﻭﺃﺷﺮﻕ ﻧﻮﺭﻙ ﺍﻟﻄـﺎﻫﺮ ﰲ‬ ‫ﻼ ﻣﻦ ﺍﳉﺴﺪ ﺍﳌﺎﺩﻱ ﺍﻟﻈﺎﻫﺮ ﻭﺃﻧﻈﺮ ﺑﻌﲔ‬ ‫ﻗﻠﱯ ﻟﻴﺪﺧﻞ ﺫﻫﲏ ﺩﺍﺧ ﹰ‬ ‫ﻧﻔﺴﻲ ﺍﻟﻨﲑﺓ ﻟﻸﺳﺮﺍﺭ ﺍﻟﻄﺎﻫﺮﺓ ﺍﳌﺨﻔﻴﺔ ﰲ ﺑـﺸﺎﺭﺗﻚ‪ .‬ﻏﻄـﻴﲏ‬ ‫ﻳﺎﺭﺏ ﺑﻨﻌﻤﺘﻚ ﻭﺍﺟﻌﻠﲏ ﻣﺴﺘﺤﻘﹰﺎ ﺑﺮﲪﺘﻚ ﺃﻥ ﻻ ﻳﺬﻫﺐ ﺫﻛﺮﻙ‬ ‫ﻼ ﺃﻭ ‪‬ﺎﺭﹰﺍ "‪.‬‬ ‫ﻣﻦ ﻗﻠﱯ ﻟﻴ ﹰ‬ ‫ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺃﻓﻜﺎﺭﻙ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﲞـﺸﻮﻉ ﻭﺗﻌـﺐ‬ ‫ﻭﻃﻠﺒﺔ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻗﺒﻞ ﺍﻟﺼﻠﻴﺐ ﻭﺧﺬ ﺍﻹﳒﻴﻞ ﺑﻴﺪﻳﻚ ﻭﺍﺟﻌﻠـﻪ‬ ‫ﻋﻠﻰ ﻋﻴﻨﻴﻚ ﻭﻣﺮ ﺑﻪ ﻋﻠﻰ ﻗﻠﺒﻚ ﻭﻗﻒ ﺃﻣﺎﻡ ﺍﻟﺼﻠﻴﺐ ﻋﻠﻰ ﺭﺟﻠﻴﻚ‬ ‫ﻭﻻ ﲡﻠﺲ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻭﻛﻞ ﺇﺻﺤﺎﺡ ﺗﻘﺮﺃ ﻓﻴﻪ ﺍﺟﻌﻠﻪ ﺍﻟﻮﺳـﺎﺩﺓ‬ ‫}‪{٤٣‬‬

‫ﻭﲤﺮﻍ ﺃﻣﺎﻣﻪ ﻋﺸﺮ ﻣﺮﺍﺕ ﻭﺃﻧﺖ ﺗﺮﻓﻊ ﺍﻟﺸﻜﺮ ﺇﱃ ﺍﻟﺬﻱ ﺟﻌﻠـﻚ‬ ‫ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﺗﺪﺭﺱ ﻭﺗﻘﺮﺃ ﰲ ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﳐﻔﻴﹰﺎ ﻣﻦ ﺍﻷﺟﻴـﺎﻝ‬ ‫ﻭﻣﻦ ﻛﻞ ﺍﻟﻘﺒﺎﺋﻞ ﻛﻜﻠﻤﺔ ﺍﻹﳍﻲ ﺑﻮﻟﺲ‪ .‬ﻭﻣـﻦ ﻫـﺬﻩ ﺍﻟـﺴﺠﺪﺓ‬ ‫ﺍﳌﻌﻘﻮﻟﺔ ﻭﺍﻟﺸﻜﺮ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻄﻖ ﺑﻪ ﺫﻭ ﻟﺴﺎﻥ ﻛﻤﺎ ﻫﻮ‬ ‫ﻣﻜﺘﻮﺏ ﻃﻮﰉ ﳌﻦ ﺍﺳﺘﺤﻖ ﺗﻠـﻚ ﺍﻻﺛـﻨﲔ ﺍﳌﺒـﻬﺠﺘﲔ ﻭﺗﻠـﻚ‬ ‫ﺍﻟﻔﻀﻴﻠﺘﲔ‪.‬‬ ‫ﺑﺎﳊﻘﻴﻘﺔ ﺇﱐ ﺃﻋﺮﻑ ﺇﻧﺴﺎﻧﹰﺎ ﻣﻦ ﺍﻹﺧﻮﺓ ﺃﻧﻪ ﰲ ﺑﻌـﺾ ﺍﻷﻳـﺎﻡ‬ ‫ﺑﻴﻨﻤﺎ ﻫﻮ ﻣﺘﻤﺮﻏﹰﺎ ﺃﻣﺎﻡ ﺍﻹﳒﻴﻞ ﺍﳌﺴﺠﻮﺩ ﻟﻪ ﻭﻳﺪﺍﻩ ﻭﻋﻴﻨﺎﻩ ﻣﺮﻓﻮﻋـﺔ‬ ‫ﳓﻮ ﺍﻟﺴﻤﺎﺀ ﺇﺫ ﺑﻘﻠﺒﻪ ﻳﻔﺘﺢ ﺑﻐﺘﺔ ﻭﳝﺘﻠﺊ ﻧﻮﺭﹰﺍ ﻻ ﻳﻨﻄﻖ ﺑﻪ ﻭﺍﺳـﺘﺤﻖ‬ ‫ﺗﻠﻚ ﺍﻟﺴﺠﺪﺓ ﺍﳌﻌﻘﻮﻟﺔ ﻭﺫﻟﻚ ﺍﻟﺸﻜﺮ‪ .‬ﻭﻛﺎﻥ ﺫﻟـﻚ ﺍﻷﺥ ﻳﻘـﻮﻝ‬ ‫ﺃﻣﺎﻣﻲ ﺃﻧﲏ ﺃﻗﻤﺖ ﻳﻮﻣﲔ ﻭﱂ ﺁﺧﺬ ﻗﻮﺗﹰﺎ ﻭﻻ ﳕﺖ ﻧﻮﻣـﹰﺎ ﻭﺳـﱯ‬ ‫ﻓﻜﺮﻱ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﻣﻦ ﲨﻴﻊ ﻣﺎ ﻓﻴﻪ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺇﻧﲏ ﻋﻠﻤـﺖ ﺃﻥ‬ ‫ﺫﻫﲏ ﺍﺭﺗﻔﻊ ﻓﻘﻂ ﻭﺃﻧﲏ ﺃﻋﻠﻢ ﺇﱐ ﻧﻈﺮﺕ ﻭﲰﻌﺖ‪ ،‬ﻭﺃﻣـﺎ ﻣـﺎﺫﺍ‬ ‫ﻧﻈﺮﺕ ﻭﻣﺎﺫﺍ ﲰﻌﺖ ﻓﻼ ﻳﺴﻮﻍ ﱄ ﺃﻥ ﺃﻗﻮﻟﻪ ﺃﻣﺎﻣﻚ ﻷ‪‬ﺎ ﺃﺳﺮﺍﺭ ﻻ‬ ‫ﻳﻨﻄﻖ ‪‬ﺎ ﻟﺴﺎﻥ ﳊﻢ ﻭﻻ ﺗﻜﺘﺐ ﺑﻘﻠﻢ ﻭﻻ ﲟﺪﺍﺩ ﻷ‪‬ﺎ ﻋﺮﺑﻮﻥ ﺗﻠـﻚ‬ ‫ﺍﻟﻄﻮﰉ ﺍﻟﱵ ﻻ ﻳﻨﻄﻖ ‪‬ﺎ ﺍﻟﱵ ﻳﻌﻄﻴﻬﺎ ﺍﷲ ﺭﺏ ﺍﻟﻜﻞ ﺑﻌـﺪ ﻗﻴﺎﻣـﺔ‬ ‫ﺍﻷﻣﻮﺍﺕ‪ ،‬ﺗﻠﻚ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻄﻮﺑﺎﱐ ﺑﻮﻟﺲ ﻳﺘﻌﺠﺐ ﻭﻳﻨﻈـﺮ ﺇﻟﻴﻬـﺎ‬ ‫ﻭﻳﻘﻮﻝ ﻣﺎ ﱂ ﺗﺮﻩ ﻋﲔ ﻭﻣﺎ ﱂ ﺗﺴﻤﻊ ﺑﻪ ﺃﺫﻥ ﻭﱂ ﳜﻄﺮ ﻋﻠﻰ ﻗﻠـﺐ‬ ‫ﺑﺸﺮ ﻣﺎ ﺃﻋﺪﻩ ﺍﷲ ﻟﻠﺬﻳﻦ ﳛﺒﻮﻧﻪ‪ .‬ﻓﺈﺫﺍ ﻗﺮﺃﺕ ﰲ ﺍﻹﳒﻴﻞ ﺃﻳﻬـﺎ ﺍﻷﺥ‬ ‫ﺍﻟﻌﻤ‪‬ﺎﻝ ﻭﺗﺄﺧﺬ ﻣﻨﻪ ﺗﻠﻚ ﺍﻟﱪﻛﺔ ﺍﻟﱵ ﺗﻄﻬﺮ ﻧﻔﺴﻚ‪ ،‬ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫}‪{٤٤‬‬

‫ﺍﳌﺨﻔﻲ ﰲ ﻛﻼﻡ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﶈﻴﻲ‪ ،‬ﺣﻴﻨﺌﺬ ﺃﻗﺮﺃ ﰲ ﺭﺳﺎﺋﻞ‬ ‫ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻋﻤﺎﻝ ﺍﻟﺮﺳﻞ ﺣﱴ ﺗﺄﰐ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻟﺜـﺔ ﻭﺃﻧـﺖ‬ ‫ﺗﺼﻨﻊ ﻛﻤﺎ ﺻﻨﻌﺖ ﰲ ﺳﺠﺪﺓ ﺍﻹﳒﻴﻞ ﻷﻧﻪ ﻛﻢ ﻣﻦ ﻣﺮﺓ ﻣﻦ ﻗﺮﺍﺀﺓ‬ ‫ﻼ‪ .‬ﻓﺈﺫﺍ‬ ‫ﻫﺬﻩ ﺗﻮﺟﺪ ﻟﻚ ﺗﻠﻚ ﺍﳉﻮﻫﺮﺓ ﺍﳌﻤﺘﻠﺌﺔ ﺣﻴﺎﺓ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺎ ﻗﺒ ﹰ‬ ‫ﺑﻠﻐﺖ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﻒ ﺃﻣﺎﻡ ﺍﻟﺼﻠﻴﺐ ﻭﺍﲨﻊ ﺃﻓﻜﺎﺭﻙ ﻣﻦ ﻓﻬﻢ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﱵ ﻗﺮﺃﺕ ﻭﺍﺻﻨﻊ ﻣﻴﻄﺎﻧﻴﺔ ﻭﲣﺸﻊ ﻟﺮﺑﻨﺎ ﺑﻮﺟـﻊ ﻭﺩﻣـﻮﻉ‬ ‫ﻟﻴﻌﻄﻴﻚ ﻓﻬﻢ ﺗﺰﻣﲑ ﺍﻟﻄﻮﺑﺎﱐ ﺩﺍﻭﺩ‪ ،‬ﻭﺇﺫﺍ ﺍﺑﺘﺪﺃﺕ ﺑـﺎﳌﺰﻣﻮﺭ ﻓـﻼ‬ ‫ﺗﺘﻌﺠﻞ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﳌﺰﺍﻣﲑ ﺑﻞ ﻋﻠﻰ ﻓﺤﺺ ﺍﻟﻔﻬﻢ ﺍﳌﺨﻔﻲ ﻓﻴﻬﺎ‪ .‬ﺇﺫ‬ ‫ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺧﺴﺎﺭﺓ ﺇﻥ ﺍﺷﺘﻐﻞ ﺍﻟﻌﻘﻞ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﺳﺒﻌﺔ ﺃﻳـﺎﻡ‬ ‫ﻭﺳﺒﻌﺔ ﻟﻴﺎﻝ ﻷﻧﻪ ﻗﺪ ﻗﻴﻞ ﻵﺑﺎﺋﻨﺎ ﺍﻟﻘﺪﻳﺴﲔ ﺃﻥ ﻛﻠﻤـﺔ ﻭﺍﺣـﺪﺓ ﰲ‬ ‫ﺍﻟﻘﺮﺏ ﺃﺧﲑ ﻣﻦ ﺃﻟﻒ ﻛﻠﻤﺔ ﰲ ﺍﻟﺒﻌﺪ‪ .‬ﻓﺄﻧﻈﺮ ﻳﺎ ﺃﺧﻲ ﺇﺫﺍ ﺧﺪﻣﺖ‬ ‫ﻓﺎﺟﻌﻞ ﻋﻘﻠﻚ ﻳﺮﺗﻞ ﺑﻔﻬﻢ ﺍﳌﺰﺍﻣﲑ ﻭﻓﻤﻚ ﻳﻨﻄﻖ ﺣﺴﻴﹰﺎ ﻷﻥ ﺍﻟﺘﺮﺗﻴﻞ‬ ‫ﺍﶈﺴﻮﺱ ﺑﺎﻃﻞ ﺩﻭﻥ ﺫﻟﻚ ﺍﳌﻌﻘﻮﻝ ﻷﻥ ﺍﶈﺴﻮﺱ ﻣﺎ ﻫﻮ ﺇﻻ ﻋﻠـﺔ‬ ‫ﻟﻠﻤﻌﻘﻮﻝ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﺍﳉﺴﺪ ﻫﻮ ﻋﻠﺔ ﺍﻟﻨﻔﺲ ﻭﻫﻮ ﺳـﺎﺑﻖ ﳍـﺎ ﰲ‬ ‫ﺍﳋﻠﻘﺔ ﻛﺬﻟﻚ ﺍﻟﺘﺮﺗﻴﻞ ﺍﶈﺴﻮﺱ ﻫﻮ ﻋﻠﺔ ﻟﺬﻟﻚ ﺍﻟﺘﺮﺗﻴﻞ ﺍﳌﻌﻘـﻮﻝ‪.‬‬ ‫ﻷﻥ ﻫﻨﺎﻙ ﺣﻜﻤﺎﺀ ﻳﺪﻋﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺎﳌﺼﻠﲔ ﻳﻘﻮﻟﻮﻥ ﺑﻘﻠﺔ ﻣﻌﺮﻓﺘﻬﻢ‬ ‫ﺃﻧﻨﺎ ﻻ ﳓﺘﺎﺝ ﺇﱃ ﺫﻟﻚ ﺍﻟﺘﺮﺗﻴﻞ ﺍﶈﺴﻮﺱ ﻷﻧﻨﺎ ﻟﻨﺎ ﺗﺮﺗﻴـﻞ ﻣﻌﻘـﻮﻝ‬ ‫ﻭﺃﻧﻨﺎ ﻧﺮﺗﻞ ﺑﺎﻟﻘﻠﺐ ﻭﺑﺎﻟﻔﻬﻢ ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻷ‪‬ﻢ ﺿﺮﺑﻮﺍ ﺑـﺴﻤﻮﻡ‬ ‫ﺭﻳﺢ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻭﻗﺪ ﻛﺎﻥ ﳚﺐ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳊﻜﻤﺎﺀ ﺍﻟﺒﻠـﻪ ﺇﻥ‬ ‫ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﲢﻴﺎ ﺑﺪﻭﻥ ﺍﳉﺴﺪ ﺃﻭ ﺇﻥ ﻛﺎﻥ ﻟﻺﻧﺴﺎﻥ‬ ‫}‪{٤٥‬‬

‫ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﲜﺰﺀ ﻭﺍﺣﺪ ﻓﻘﻂ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﻏﲑ ﻣـﺴﺘﻄﺎﻉ‬ ‫ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﻷﺷﻘﻴﺎﺀ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺮﺗﻠﻮﺍ ﺑـﺬﻟﻚ ﺍﻟﺘﻘـﺪﻳﺲ‬ ‫ﺍﳌﻌﻘﻮﻝ ﺩﻭﻥ ﺍﻟﺘﺮﺗﻴﻞ ﺍﶈﺴﻮﺱ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ‬ ‫ﻳﻘﻮﻡ ﺑﺪﻭﻥ ﺟﺴﺪ ﻭﻧﻔﺲ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺃﻭ ﰲ ﺍﻟﻌﺘﻴـﺪ‬ ‫ﻓﻜﻴﻒ ﻳﻘﻮﻟﻮﻥ ﻫﻢ ‪‬ﻮﺍﻫﻢ ﺃﻥ ﳍﻢ ﺗﺮﺗﻴ ﹰ‬ ‫ﻼ ﻣﻌﻘـﻮ ﹰﻻ ﺩﻭﻥ ﺍﻟﺘﺮﺗﻴـﻞ‬ ‫ﺍﶈﺴﻮﺱ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺣﺎﺟﺘﻨﺎ ﺍﻵﻥ ﺇﱃ ﻣﻘﺎﻭﻣﺔ ﻫـﺬﻳﺎﻥ ﺃﻭﻟﺌـﻚ‬ ‫ﻭﻧﺼﻨﻊ ﺍﻟﻜﻼﻡ ﻣﻦ ﺃﺟﻠﻪ ﻓﻠﻨﺼﻤﺖ ﺍﻵﻥ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﻛﻤﻠﺖ ﺃﻳﻬﺎ ﺍﻷﺥ ﺻﻼﺓ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﺜـﻞ ﺍﻟﻘـﺎﻧﻮﻥ‬ ‫ﻭﺍﻟﻌﺎﺩﺓ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﻟﻨﺎ ﺁﺑﺎﺅﻧﺎ ﺧﺬ ﻛﺘﺎﺏ ﺍﻵﺑﺎﺀ ﻭﺍﻗـﺮﺃ ﻓﻴـﻪ ﺇﱃ‬ ‫ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﺒﻄﻞ ﺫﻫﻨﻚ ﻣﻦ ﻫﺬﻳﺬ ﺍﻷﻓﻬﺎﻡ ﺍﳌﻌﻘﻮﻟﺔ‬ ‫ﻭﻻ ﺗﻌﻄﻲ ﻣﻮﺿﻌﹰﺎ ﻟﻠﺴﺎﻧﻚ ﺍﶈﺴﻮﺱ ﻟﻴﺴﺒﻖ ﺑﻘﺮﺍﺀﺗﻪ ﻟﻘﺮﺍﺀﺓ ﻟﺴﺎﻥ‬ ‫ﺫﻫﻨﻚ ﺍﳌﻌﻘﻮﻝ‪ .‬ﺑﻞ ﺭﺗﺐ ﺍﻻﺛﻨﺎﻥ ﻟﻴﻤﺸﻴﺎ ﲟﺴﺎﻭﺍﺓ ﻭﺍﺣﺪﺓ ﻭﻳﻜـﻮﻥ‬ ‫ﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻷﻭﻝ ﻣﻦ ﳊﻈﺔ ﺇﱃ ﳊﻈﺔ ﻓﺘﻀﻊ ﺍﻟﻜﺘﺎﺏ ﻭﺗﻘﻊ ﺃﻣـﺎﻡ‬ ‫ﺍﻟﺼﻠﻴﺐ ﻭﺗﻨﻈﺮ ﺇﱃ ﺭﺑﻨﺎ ﻭﺗﻘﺒﻞ ﺭﺟﻠﻴـﻪ ﺍﻟﻄـﺎﻫﺮﺗﲔ ﰲ ﻋﻼﻣـﺔ‬ ‫ﺍﻟﺼﻠﻴﺐ‪ .‬ﺍﻓﻬﻢ ﻣﺎﺫﺍ ﺃﻗﻮﻝ ﻟﻚ ﻓﺈﱐ ﻟﺴﺖ ﺃﻗﻮﻝ ﻋﻦ ﺫﻟﻚ ﺍﻟﻨﻈـﺮ‬ ‫ﺍﳌﻤﺠﺪ ﺍﻟﺬﻱ ﻫﻮ ﻟﻴﺲ ﳏﺘﺎﺟـﹰﺎ ﺇﱃ ﺍﳊﻴـﻞ ﻭﺇﱃ ﻋﻼﻣـﺎﺕ ﻷﻥ‬ ‫ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺑﻐﲑ ﻭﺍﺳﻄﺔ ﺗﻀﺊ ﰲ ﻗﻠﺐ ﻗﺎﺑﻠﻬﺎ ﻭﻟﻜﻦ ﺇﳕﺎ ﺃﻧﺎ ﺃﺗﺪﺭﺝ‬ ‫ﻣﻊ ﺍﻟﻀﻌﻔﺎﺀ ﻟﻜﻴﻤﺎ ﺑﺼﻠﻴﺐ ﺭﺑﻨﺎ ﻳﺴﺘﺤﻘﻮﻥ ﺗﻠﻚ ﺍﻟﻨﻈﺮﺓ ﺍﳌﻤﺠـﺪﺓ‬ ‫ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﺷﺒﻪ‪.‬‬ ‫}‪{٤٦‬‬

‫ﻣﻦ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺇﱃ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺃﻋﻤﻞ ﻋﻤﻞ ﻳـﺪﻳﻚ‬ ‫ﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻙ ﻭﻻ ﺗﺘﺮﻙ ﻗﺎﻧﻮﻥ ﺍﳌﻴﻄﺎﻧﻴﺔ ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﺘﺸﺮﻩ ﻋﻠـﻰ‬ ‫ﻋﻤﻞ ﺍﻟﻴﺪﻳﻦ ﻭﺗﺘﺮﻙ ﺫﺍﻙ ﻟﻜﻦ ﻛﻤﻞ ﻗﺎﻧﻮﻥ ﺍﳌﻴﻄﺎﻧﻴﺔ ﻣﻊ ﺍﻟﻌﻤﻞ ﻷﻥ‬ ‫ﺁﺑﺎﺅﻧﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ ﳛﺴﺒﻮﻥ ﻋﻤﻞ ﺍﻟﻴﺪﻳﻦ ﺍﻟﺬﻱ ﻳﻌﻤﻠﻪ ﺍﻷﺥ ﲟﺨﺎﻓﺔ‬ ‫ﺍﷲ ﰲ ﺍﻟﻘﻼﻳﺔ ﻛﻤﺜﻞ ﺃﺣﺪ ﺍﻟﻔﻀﺎﺋﻞ ﲝﻴﺚ ﻻ ﻳﺘﺸﺮﻩ ﻋﻠﻴﻬﺎ ﺗﻠـﻚ‬ ‫ﺍﻟﱵ ﻫﻲ ﺃﻡ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺀ ﺁﺧﺮﻭﻥ ﻗـﺎﻟﻮﺍ ﺍﻧـﻪ ﻻ‬ ‫ﻳﻨﺒﻐﻲ ﻋﻤﻞ ﺍﻷﻳﺎﺩﻱ ﻓﻠﻢ ﻳﻘﺼﺪﻭﺍ ﺑﺬﻟﻚ ﺃﻥ ﳛﻠﻮﺍ ﻧﻮﺍﻣﻴﺲ ﺍﻟـﺬﻳﻦ‬ ‫ﺗﻘﺪﻣﻮﻫﻢ ﻟﻜﻦ ﻣﻦ ﺃﺟﻞ ﻭﻗﻮﻉ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻣﻦ ﺃﺟـﻞ ﻋﻤـﻞ‬ ‫ﺍﻟﻴﺪﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻜﻤﻠﻮﻥ ﻭﺟﻊ ﺷﺮﻫﻬﻢ‪ .‬ﻷﻥ ﺁﺑﺎﺀﻧـﺎ ﺍﻟﺮﻭﺣـﺎﻧﻴﲔ‬ ‫ﺟﻌﻠﻮﺍ ﻋﻤﻞ ﺍﻟﻴﺪﻳﻦ ﻣﺜﻞ ﻗﺎﻧﻮﻥ ﳏﺪﻭﺩ ﻭﺣﺴﺒﻮﻩ ﻛﺄﺣﺪ ﺍﻟﻔـﻀﺎﺋﻞ‬ ‫ﻟﺴﺒﺒﲔ ﺍﻷﻭﻝ ﻷﻧﻪ ﳜﻔﻒ ﻋﻦ ﺍﻷﺥ ﺍﻟﺜﻘﻞ ﺇﺫﺍ ﺟﺎﺀ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﻼﻳﺔ‬ ‫ﻣﺜﻞ ﻣﺎ ﺣﺪﺙ ﻟﻠﻄﻮﺑﺎﱐ ﻣﺎﺭ ﺃﻧﻄﻮﻧﻴﻮﺱ ﰲ ﺍﻟﱪﻳﺔ ﺇﺫ ﳌﺎ ﺿﺎﻗﺖ ﺑﻪ‬ ‫ﻼ " ﺃﻧﻄﻮﻧﻴﻮﺱ ﺃﺧﺮﺝ‬ ‫ﻣﻦ ﺃﻓﻜﺎﺭ ﺍﳌﻠﻞ ﺃﺗﺎﻩ ﺻﻮﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻗﺎﺋ ﹰ‬ ‫ﻼ ﻳﺸﺒﻬﻪ ﻭﻫﻮ ﻳـﻀﻔﺮ ﺍﳋـﻮﺹ‬ ‫ﺇﱃ ﺍﳋﺎﺭﺝ ﻓﺨﺮﺝ " ﻭﻧﻈﺮ ﺭﺟ ﹰ‬ ‫ﻭﻛﺎﻥ ﻳﻀﻌﻪ ﻭﻳﻘﻮﻡ ﻟﻴﺼﻠﻲ ﰒ ﳚﻠﺲ ﺛﺎﻧﻴﺔ ﻭﻳﻀﻔﺮ ﻭﻗﺎﻝ ﻟﻪ ﺫﻟـﻚ‬ ‫ﺍﻟﺬﻱ ﺩﻋﺎﻩ ﺃﺻﻨﻊ ﻫﻜﺬﺍ ﻓﺘﺤﻴﺎ‪ .‬ﻭﺍﻟﻌﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﻳﻨﺒﻐﻲ‬ ‫ﻟﻸﺥ ﻋﻤﻞ ﺍﻟﻴﺪﻳﻦ ﻫﻲ ﺃﻧﻪ ﻣﻦ ﻋﻤﻞ ﻳﺪﻳﻪ ﻳﻌﺪ ﻗﻮﺗﻪ ﻭﻳﻌﻄﻲ ﺃﻳـﻀﹰﺎ‬ ‫ﻣﻨﻪ ﺻﺪﻗﺔ ﻵﺧﺮﻳﻦ ﻟﺌﻼ ﳚﺪ ﳎﺎ ﹰﻻ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﻗﻼﻳﺘﻪ ﺑﺴﺒﺐ ﺍﻟﻌﻮﺯ‬ ‫ﻓﻴﺴﺒﺐ ﻟﻪ ﺫﻟﻚ ﺍﻗﺘﻨﺎﺀ ﺍﻟﺪﺍﻟﺔ ﻣﻊ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻓﻴﻤﺘﻨﻊ ﻣﻦ ﺍﳉﻠﻮﺱ ﰲ‬ ‫ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﻓﻴﻜﻮﻥ ﻟﻪ ﻣﻦ ﻫﺬﺍ ﺳﻘﻄﺔ ﻟـﻴﺲ ﳍـﺎ ﻗﻴـﺎﻡ‪ .‬ﻷﻥ‬ ‫}‪{٤٧‬‬

‫ﺍﻟﺸﻴﻄﺎﻥ ﺃﻃﻐﻰ ﻛﺜﲑﻳﻦ ﺑﻔﺦ ﻫﺬﺍ ﺍﳌﻮﺕ ﺍﳌﻬﻠﻚ ﻭﺫﻟﻚ ﻷ‪‬ﻢ ﳌﺎ ﱂ‬ ‫ﻳﻌﻤﻠﻮﺍ ﺑﺄﻳﺪﻳﻬﻢ ﺟﻌﻠﻮﺍ ﻣﻮﺿﻌﹰﺎ ﻟﺪﺧﻮﻝ ﻭﺧﺮﻭﺝ ﺍﻟﻌﻠﻤﺎﻧﻴﲔ ﻋﻨﺪﻫﻢ‬ ‫ﻭﻟﻴﺲ ﺍﻟﺮﺟﺎﻝ ﻓﻘﻂ ﺑﻞ ﻭﺍﻟﻨﺴﺎﺀ ﺃﻳﻀﹰﺎ ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻣﻨﻌﻮﺍ ﻣـﻦ‬ ‫ﺗﻨﻌﻢ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﺼﻮﺭ ﺷﺒﻪ ﺍﻟﻌﺎﱂ ﺍﳉﺪﻳﺪ‪ .‬ﻓﺴﺨﺮﺕ‬ ‫‪‬ﻢ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺗﻌﺒﺪﻭﺍ ﻷﺭﺑﻌﺔ ﺃﻭﺟﺎﻉ ﺷﺮﻳﺮﺓ ﺍﻟﱵ ﻫﻲ ﻭﺟﻊ ﺍﻟﺰﻧـﺎ‬ ‫ﻭﻭﺟﻊ ﺍﻟﺸﺮﻩ ﻭﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻭﺍﳊﺴﺪ‪ .‬ﻭﻗـﺪ ﻭﺟـﺪﺕ ﻫـﺬﻩ‬ ‫ﺍﻷﻭﺟﺎﻉ ﻛﻠﻬﺎ ﻋﻨﺪ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ﺍﻟﻮﺻﻴﺔ ﺍﻟﱵ ﻭﺿـﻌﻬﺎ ﺁﺑﺎﺅﻧـﺎ‬ ‫ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﻣﻀﻮﺍ ﺧﻠﻒ ﺃﻫﻮﻳﺘﻬﻢ ﺍﻟﺸﺮﻳﺮﺓ‪ .‬ﺃﻣﺎ ﺃﻧـﺎ ﻓﻤﺜـﻞ‬ ‫ﺿﻤﲑﻱ ﺃﺷﲑ ﻋﻠﻰ ﻣﻦ ﻳﻄﻴﻌﲏ ﲟﺤﺒﺔ ﺃﻥ ﲡﻌﻞ ﻟﻚ ﻋﻤﻞ ﺍﻟﻴـﺪﻳﻦ‬ ‫ﺍﻟﺬﻱ ﺗﺘﻤﻤﻪ ﺑﲔ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﺘﺎﺳﻌﺔ ﻣﺜﻞ ﻗـﺎﻧﻮﻥ ﳏـﺪﻭﺩ‬ ‫ﻭﻟﺴﺖ ﺃﻗﻮﻝ ﻟﻚ ﺃﻥ ﺗﺼﻨﻊ ﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﺍﻟﺸﺮﻩ ﺣﺎﺷﺎ ﺑﻞ ﻟﺘﻤﻨـﻊ‬ ‫ﻋﻦ ﻧﻔﺴﻚ ﺗﻠﻚ ﺍﻟﺸﺮﻭﺭ ﺍﻟﱵ ﺗﺘﻮﻟﺪ ﻣﻦ ﺍﻟﺒﻄﺎﻟﺔ‪ .‬ﻭﺇﱐ ﻟﺴﺖ ﺃﺿﻊ‬ ‫ﻧﺎﻣﻮﺳﹰﺎ ﻟﻠﻜﺎﻣﻠﲔ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻋﻤﻠﻬﻢ ﻫﻮ ﻓﻮﻕ ﺣﻔﻆ ﺍﻟﻨﺎﻣﻮﺱ ﺑﻞ‬ ‫ﺃﻗﻮﻝ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻫﻢ ﺩﻭﻥ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺬﻳﻦ ﰲ ﺍﻟﺮﺗﺒﺔ ﺍﳉـﺴﺪﺍﻧﻴﺔ‬ ‫ﻭﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺇﺫ ﻳﻨﺒﻐﻲ ﳍﺆﻻﺀ ﺃﻥ ﻳﻬﺘﻤﻮﺍ ﺑﻌﻤﻞ ﺍﻟﻴﺪﻳﻦ ﻷﻥ ﺃﻭﻟﺌـﻚ‬ ‫ﺍﻟﺬﻳﻦ ﻭﺻﻠﻮﺍ ﺇﱃ ﺍﻟﺮﺗﺒﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻻ ﳛﺘﺎﺟﻮﻥ ﺇﱃ ﻫﺬﺍ ﻓـﺈ‪‬ﻢ ﻻ‬ ‫ﻳﻀﺮﻫﻢ ﺇﻥ ﻛﺎﻥ ﻗﻮ‪‬ﻢ ﻣﻦ ﻗﻮﻡ ﺁﺧﺮﻳﻦ‪.‬‬ ‫ﻣﻦ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺇﱃ ﺍﳌﺴﺎﺀ ﻓﻠﻴﻬﺘﻢ ﺑﻘﻮﺗﻪ ﻛﻤﺎ ﻗﺎﻝ ﺁﺑﺎﺅﻧـﺎ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ ﺑﺬﻛﺮ ﺍﷲ ﻣﻦ ﻛﻞ ﺍﻟﻘﻠﺐ ﻣﻊ ﻗﺎﻧﻮﻥ ﺍﳌﻴﻄﺎﻧﻴـﺔ ﺍﻟـﱵ‬ ‫ﺫﻛﺮﺕ ﻣﻦ ﻗﺒﻞ‪ .‬ﻓﺈﺫﺍ ﺑﻠﻎ ﻭﻗﺖ ﺍﳌﺴﺎﺀ ﻓﻘﻢ ﺑﺎﻫﺘﻤﺎﻡ ﻗﻠﺐ ﻭﻳﻘﻈـﺔ‬ ‫}‪{٤٨‬‬

‫ﺃﻓﻜﺎﺭ ﺗﺎﻣﺔ ﻭﺍﺭﻓﻊ ﺍﻟﺸﻜﺮ ﷲ ﻋﻠﻰ ﺣﺴﻦ ﺇﻧﻌﺎﻣﻪ ﺍﻟﺬﻱ ﻣﻌﻚ ﻃﻮﻝ‬ ‫ﺍﻟﻨﻬﺎﺭ‪ .‬ﻭﻟﻴﻜﻦ ﻟﻚ ﲢﻔﻆ ﺑﺄﻓﻜﺎﺭﻙ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ‬ ‫ﺍﻟﺴﺎﻋﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻷﻥ ﳏﺮﻗﺔ ﺍﳌﺴﺎﺀ ﺍﻟﺘﺎﻣﺔ ﻛﺎﻧﺖ ﻣﻘﺒﻮﻟﺔ ﻋﻨﺪ ﺍﷲ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺫﺑﺎﺋﺢ ﺍﻟﻨﺎﻣﻮﺱ ﻛﻤﺎ ﻭﺇﻥ ﺩﺍﻭﺩ ﺍﻟﻄﻮﺑﺎﱐ ﻗﺎﻝ ﺃﻥ ﺭﻓﻊ‬ ‫ﻳﺪﻱ ﻟﻴﻘﺒﻞ ﺃﻣﺎﻣﻚ ﻛﻘﺮﺑﺎﻥ ﺍﳌﺴﺎﺀ ﻷﻥ ﺍﷲ ﻗـﺪ ﺧـﺼﺺ ﻫـﺬﺍ‬ ‫ﺍﻟﻘﺮﺑﺎﻥ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﻣﻦ ﺃﺟﻞ ﺧﻮﻑ ﺍﻟﻠﻴﻞ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﳛﻔـﻆ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻮﻑ ﺍﻷﻋﺪﺍﺀ ﻃﻮﻝ ﺍﻟﻠﻴﻞ‪ .‬ﻭﺃﻧﺖ ﺃﻳﻀﹰﺎ ﻳـﺎ ﺃﺧﺎﻧـﺎ‬ ‫ﺍﻟﻌﻤ‪‬ﺎﻝ ﻗﺎﺗﻞ ﺃﻓﻜﺎﺭﻙ ﻟﺘﺮﻓﻊ ﻫﺬﺍ ﺍﻟﻘﺮﺑﺎﻥ ﺃﻣﺎﻡ ﺍﷲ ﺑﻄﻬﺎﺭﺓ ﻟﺘﻠـﺒﺲ‬ ‫ﻣﻨﻪ ﺳﻼﺣﹰﺎ ﻻ ﻳﻐﻠﺐ ﻗﺒﺎﻟﺔ ﺍﻷﻋﺪﺍﺀ ﻃﻴﻠﺔ ﺍﻟﻠﻴﻞ‪ .‬ﻭﺇﺫﺍ ﺧﺪﻣﺖ ﺍﳌﺴﺎﺀ‬ ‫ﻣﺜﻞ ﺍﻟﻌﺎﺩﺓ ﻓﻀﻊ ﺍﳌﺎﺋﺪﺓ ﺃﻣﺎﻡ ﺍﻟﺼﻠﻴﺐ ﻭﺍﺭﻓﻊ ﺍﻟﺸﻜﺮ ﷲ ﻭﻟﻴﺄﺧـﺬ‬ ‫ﺟﺴﺪﻙ ﻗﻮﺗﹰﺎ ﳏﺴﻮﺳﹰﺎ ﻭﻟﺘﺘﻘﻮ‪‬ﺕ ﻧﻔﺴﻚ ﻗﻮﺗﹰﺎ ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﻭﺍﻧﻈﺮ ﻟﺌﻼ‬ ‫ﲤﻨﻊ ﻧﻔﺴﻚ ﻣﻦ ﻗﻮﺕ ﺍﻟﺮﻭﺡ ﺑﺴﺒﺐ ﺍﻟﻘﻮﺕ ﺍﶈـﺴﻮﺱ ﻭﺗﻜـﻮﻥ‬ ‫ﻣﺎﺋﺪﺗﻚ ﻣﺜﻞ ﺍﳊﻴﻮﺍﻥ ﻻ ﻳﺼﻌﺪ ﻣﻨﻬﺎ ﺷﻜﺮ ﺍﷲ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟـﺬﻱ‬ ‫ﻳﻘﻴﺖ ﺟﺴﺪﻩ ﻭﻧﻔﺴﻪ ﳑﻨﻮﻋﺔ ﻣﻦ ﺍﻟﻐﺬﺍﺀ ﺍﻟﺮﻭﺣﺎﱐ ﻻ ﺗﻔـﺮﺯ ﻣـﻦ‬ ‫ﺍﻟﺒﻬﻴﻤﺔ‪ .‬ﻭﻟﻴﻜﻦ ﻗﻮﺗﻚ ﻣﺘﻀﻌﹰﺎ ﻏﲑ ﻣﺼﻨﻮﻉ ﺑﺄﻃﻌﻤﺔ ﻛـﺜﲑﺓ‪ .‬ﻭﺇﺫﺍ‬ ‫ﺟﻠﺴﺖ ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ ﻓﺄﺫﻛﺮ ﺃﻋﺪﺍﺀ ﺍﻟﻠﻴﻞ ﻓﻴﻤﺘﻨﻊ ﻓﻜﺮﻙ ﻣﻦ ﺯﻳـﺎﺩﺓ‬ ‫ﺍﻷﻃﻌﻤﺔ‪ .‬ﻭﻻ ﺗﻌﻄﻲ ﺟﺴﺪﻙ ﻗﻮﺗﹰﺎ ﺯﺍﺋﺪﹰﺍ ﺑﻞ ﻻ ﺗﻌﻄﻪ ﺣﱴ ﻛﻔﺎﻓـﻪ‬ ‫ﺃﻳﻀﹰﺎ‪ .‬ﻷﻥ ﺁﺑﺎﺀﻧﺎ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﺃﺗﻮﻥ ﺑﺎﺑﻞ ﻟﻴﺲ ﺃﺷﺮ ﻋﻠﻴﻨﺎ ﻣﻦ ﺍﳉﺴﺪ‬ ‫ﺇﺫﺍ ﺃﺧﺬ ﻏﺬﺍﺀ ﺯﺍﺋﺪﹰﺍ ﻭﻟﻜﻦ ﺃﻗﻤﻌﻪ ﲟﺄﻛﻮﻝ ﺣﻘﲑ ﻭﺑﺸﺮﺏ ﺍﳌـﺎﺀ‪.‬‬ ‫ﻟﻜﻴﻤﺎ ﺇﺫﺍ ﺍﺑﺘﺪﺃ ﺍﻟﺒﺎﺑﻠﻴﻮﻥ ﺑﺄﻥ ﻳﻘﻴﺪﻭﺍ ﻧﺎﺭ ﺃﺗﻮﻥ ﺍﳉﺴﺪ ﺑﺎﻷﻭﺟـﺎﻉ‬ ‫}‪{٤٩‬‬

‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﺗﻘﻮﻡ ﻣﻦ ﺃﺟﻞ ﻳﻘﻈﺔ ﺍﻟﺼﻮﻡ ﺣﻨﺎﻧﻴﺎ ﻭﻋﺰﺍﺭﻳﺎ ﻭﻣﻴـﺼﺎﺋﻴﻞ‬ ‫ﺃﻋﲏ ﺑﺬﻟﻚ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻬﻢ ﻭﺍﻟﻀﻤﲑ ﺍﻟﺬﺍﰐ ﺍﳌﻠﻘﲔ ﺑﺄﺗﻮﻥ ﺍﳉـﺴﺪ‬ ‫ﻓﻴﺼﻠﻮﻥ ﻹﻟﻪ ﺁﺑﺎﺋﻬﻢ ﻟﲑﺵ ﻧﺪﻯ ﺳﻬﻮﻟﺘﻪ ﺃﻋﲏ ﺃﻥ ﻗـﻮﺓ ﻣﻌﻮﻧﺘـﻪ‬ ‫ﺍﻹﳍﻴﺔ ﲢﻞ ﻋﻠﻰ ﺍﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ ﻓﺘﻄﻔﺊ ﻧﺎﺭ ﺍﻷﻭﺟـﺎﻉ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬ ‫ﺍﻟﺒﺎﺑﻠﻴﺔ ﻭﺑﺬﻟﻚ ﻳﺸﺮﻕ ﻋﻠﻰ ﺷﺪﺭﺍﺥ ﻭﻣﻴﺸﺎﺥ ﻭﻋﺒﺪﻧﺎﻏﻮ ﻧﻮﺭ ﻗﺪﺱ‬ ‫ﳏﺒﺔ ﳐﻠﺼﻨﺎ ﻭﳝﺘﻠﺌﻮﺍ ﻓﺮﺣﹰﺎ ﻭ‪‬ﺠﺔ ﻣﻦ ﺃﺟﻞ ﺃ‪‬ﻢ ﱂ ﻳﺘﺮﻛﻮﺍ ﻋﻨـﻬﻢ‬ ‫ﻋﺒﺎﺩﺓ ﺇﻟﻪ ﺁﺑﺎﺋﻬﻢ ﻭﻳﺴﺠﺪﻭﺍ ﻟﻠﺼﻨﻢ ﺍﻟﺬﻱ ﺻﻨﻌﻪ ﲞﺘﻨﺼﺮ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺃﺭﻛﻮﻥ ﺍﻟﺸﺮﻩ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺧﺬﺕ ﺍﻟﻘﻮﺕ ﻣﺜﻞ ﺍﻟﻌﺎﺩﺓ ﻓﻜﻤﻞ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟـﺬﻱ ﺑﻌـﺪ‬ ‫ﺍﳌﺎﺋﺪﺓ ﻣﺜﻠﻤﺎ ﻭﺿﻊ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﻮﻥ ﻭﻗﺎﻧﻮﻥ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﳌﻴﻄﺎﻧﻴﺔ ﻣﻦ‬ ‫ﺍﻟﺼﺒﺎﺡ ﺇﱃ ﺍﳌﺴﺎﺀ ﻳﻜﻮﻥ ﻣﺜﻠﻤﺎ ﺫﻛﺮﻧﺎ ﻗﺒ ﹰ‬ ‫ﻼ ﻭﺃﺟﺰ ﺍﻟﻠﻴﻞ ﻛﻠﻪ ﺑﺴﻬﺮ‬ ‫ﻭﻳﻘﻈﺔ ﺍﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ ﻭﻟﺘﻘﺴﻤﻪ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ ﻭﺍﺣـﺪ ﻟﻠﻤـﺰﺍﻣﲑ‬ ‫ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺜﺎﱐ ﻟﻠﻘﺮﺍﺀﺓ ﻭﺍﻟﺜﺎﻟﺚ ﳍﺬﻳـﺬ ﺍﻟﻔﻬـﻢ ﻭﺍﻷﺻـﻮﺍﺕ‬ ‫ﺍﳌﻮﺿﻮﻋﺔ ﺍﻟﺸﺠﻴﺔ ﺍﳊﻠﻮﺓ ﻭﺍﻟﺘﺴﺒﻴﺤﺎﺕ ﺍﳌﻮﺿﻮﻋﺔ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﻟﺘﻜﻮﻥ ﻟﻚ ﺗﻌﺰﻳﺔ ﻃﻮﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻓﺎﻟﺮﺍﻫﺐ ﺍﻟﺬﻱ ﻳﺴﻬﺮ ﻣﻦ ﺍﻟﻌـﺸﺎﺀ‬ ‫ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﺑﻴﻘﻈﺔ ﺍﻟﻀﻤﲑ ﻳﺸﺒﻪ ﻣﻼﺋﻜﺔ ﺍﻟﻨـﻮﺭ ﺃﻭﻟﺌـﻚ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﻘﺪﺳﻮﻥ ﺩﺍﺋﻤﹰﺎ ﺑﺴﺮ ﺍﻟﺘﻘﺪﻳﺲ ﺍﳌﺜﻠﺚ ﺍﻟﺬﻱ ﻟﻠﻌﺎﱂ ﺍﳉﺪﻳﺪ‪ .‬ﻓﻄﻮﰉ‬ ‫ﻟﻠﺮﺍﻫﺐ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﻟﺘﻠﻚ ﺍﻟﺘﻄﻮﻳﺒﺎﺕ ﺍﻟﱵ ﻻ ﻳﻨﻄﻖ ‪‬ـﺎ ﺍﻟـﱵ‬ ‫‪‬ﺗﻌﻄﻰ ﻟﻠﺬﻳﻦ ﺩﻋﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﺘﺠﺎﺭﺓ " ﺳﻬﺮ ﺍﻟﻠﻴﺎﱄ " ﻷﻧـﻪ ﻟـﻴﺲ‬ ‫ﺭﺍﻫﺐ ﻳﻌﻤﻞ ﺍﻟﻠﻴﻞ ﻛﻠﻪ ﺑﺎﻟﺴﻬﺮ ﻭﻻ ﺗﻜﻮﻥ ﺃﻓﻜﺎﺭﻩ ﰲ ﺍﻟﻨﻬﺎﺭ ﺳﺎﲝﺔ‬ ‫}‪{٥٠‬‬

‫ﰲ ﺧﲑﺍﺕ ﺍﻟﻌﺎﱂ ﺍﳉﺪﻳﺪ‪ ،‬ﻷﻥ ﺳﻬﺮ ﺍﻟﻠﻴﻞ ﻳﻘﻤﻊ ﺃﻭﺟﺎﻉ ﺍﳉـﺴﺪ‬ ‫ﻭﻳﺪﻗﻖ ﺣﺮﻛﺎﺕ ﺍﻟﻨﻔﺲ ﻭﳝﻸ ﳐﺎﺩﻉ ﺍﻟﻌﻘﻞ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻧﻮﺭﹰﺍ ﻭﳚﻌـﻞ‬ ‫ﺷﻴﻄﺎﻥ ﺍﻟﺰﻧﺎ ﻭﺍﻟﺮﺟﺰ ﲢﺖ ﺭﺟﻠﻴﻪ‪ .‬ﻭﻛﻞ ﻣﻦ ﻟﻪ ﺳـﻬﺮ ﰲ ﺍﻟﻠﻴـﻞ‬ ‫ﻳﻜﻮﻥ ﻣﻌﻪ ﺣﺮﻭﺏ ﻭﻗﺘﺎﻝ ﻣﻊ ﺍﻟﺸﻴﺎﻃﲔ ﰲ ﺍﻟﻨﻬﺎﺭ ﻷﻧـﻪ ﻏﻠﺒـﻬﻢ‬ ‫ﺑﻴﻘﻈﺔ ﺳﻬﺮﻩ ﰲ ﺍﻟﻠﻴﻞ ﻭﻣﻦ ﻟﻴﺲ ﻟﻪ ﺳﻬﺮ ﰲ ﺍﻟﻠﻴﻞ ﻳﻜـﻮﻥ ﻣﻌـﻪ‬ ‫ﺣﺮﻭﺏ ﻭﻗﺘﺎﻝ ﻣﻦ ﺷﻴﻄﺎﻥ ﺍﻟﻄﻴﺎﺷﺔ ﰲ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻷﻥ ﺭﺑﻨﺎ ﻳـﺴﻮﻉ‬ ‫ﻟﻜﻲ ﻳﻜﻮﻥ ﻟﻨﺎ ﻣﺜﺎ ﹰﻻ ﰲ ﻛﻞ ﺷﻲﺀ ﺃﺧﱪﻧﺎ ﻋﻨﻪ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ ﻛـﺎﻥ‬ ‫ﻳﻘﻀﻲ ﺍﻟﻠﻴﻞ ﻛﻠﻪ ﰲ ﺍﻟﺼﻼﺓ ﷲ ﻷﺟﻞ ﺧﻼﺹ ﺟﻨﺴﻨﺎ‪ ،‬ﻭﻗﺪ ﻛﺘﺐ‬ ‫ﻋﻦ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ ﻛﺎﻥ ﳚﻠﺲ ﻣﻦ ﺍﳌﺴﺎﺀ ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﻣﺘﻜﻠﻤﹰﺎ‬ ‫ﺑﻜﻠﻤﺔ ﺍﷲ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ﻭﻗﻴﻞ ﺃﻳﻀﹰﺎ ﻋﻦ ﺫﻟﻚ ﺍﻟﺒﻄـﻞ ﺍﻟـﺸﺠﺎﻉ‬ ‫ﺃﻧﻄﻮﻧﻴﻮﺱ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﻀﻲ ﻟﻴﺎﻝ ﻛﺜﲑﺓ ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﺑﻼ ﻧﻮﻡ ﻭﻗـﺎﻝ‬ ‫ﺑﻼﺩﻳﻮﺱ ﻣﻦ ﺃﺟﻞ ﺃﺭﺳﺎﻧﻴﻮﺱ ﺃﻧﻪ ﻛﺎﻥ ﳚﻌﻞ ﺍﻟﺸﻤﺲ ﻭﺭﺍﺋﻪ ﻭﳝﺪ‬ ‫ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻮ ﻳﺼﻠﻲ ﺣﱴ ﻛﺎﻧﺖ ﺍﻟﺸﻤﺲ ﺗﺸﺮﻕ ﰲ ﻭﺟﻬﻪ‬ ‫ﻷﻥ ﲨﻴﻊ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﲔ ﺗﻌﺮﻭﺍ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴـﻖ ﻭﻟﺒـﺴﻮﺍ‬ ‫ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻛﻠﻪ ﻧﻮﺭ ‪‬ﻴﺞ ﻳﻨﻈﺮ ﳐﻠﺼﻨﺎ‪ ،‬ﻭﺍﻟﻄﻮﺑﺎﱐ ﺩﺍﻭﺩ ﻛﺎﻥ ﰲ‬ ‫ﻛﻞ ﻟﻴﻠﺔ ﳛﻢ ﺳﺮﻳﺮﻩ ﺑﺪﻣﻮﻋﻪ ﻣﺘﻀﺮﻋﹰﺎ ﻣﻦ ﺃﺟﻞ ﺧﻄﻴﺘﻪ ﻛﻤﺎ ﻗـﺎﻝ‬ ‫ﺇﱐ ﰲ ﺍﻟﻠﻴﻞ ﻛﻠﻪ ﺍﺣﻢ ﺳﺮﻳﺮﻱ ﻭﺑﺪﻣﻮﻋﻲ ﺃﺑﻞ ﻓﺮﺍﺷﻲ‪ .‬ﺃﻧﻈﺮ ﺃﻳﻬـﺎ‬ ‫ﺍﻷﺥ ﺍﻟﻌﻤ‪‬ﺎﻝ ﻻ ﺗﺒﻄﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﺴﺒﻌﺔ ﺻﻠﻮﺍﺕ ﺍﳌﻮﺿﻮﻋﺔ ﺑﻮﺍﺳﻄﺔ‬ ‫ﺁﺑﺎﺋﻨﺎ ﺍﻟﻘﺪﻳﺴﲔ‪.‬‬ ‫}‪{٥١‬‬

‫ﻣﻦ ﺃﺟﻞ ﺣﻔﻆ ﺣﻴﺎﺗﻨﺎ ﺇﻻ ﺑﺴﺒﺐ ﺍﳌﺮﺽ ﺍﻟﻐﲑ ﻣﻮﺿﻮﻉ ﲢﺖ‬ ‫ﺍﻟﻘﺎﻧﻮﻥ ﻟﺌﻼ ﺗﺴﻠﻢ ﰲ ﺃﻳﺪﻱ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻷﻥ ﻣﻼﺯﻣﺔ ﺟﻠﻮﺱ ﺍﻟﻘﻼﻳﺔ‬ ‫ﻳﻄﻠﺐ ﻣﻨﻚ ﻛﻤﺎﻝ ﺍﻟﺴﺎﻋﺎﺕ‪ .‬ﻷﻥ ﻣﻦ ﻳﺘﻬﺎﻭﻥ ﲞﺪﻣﺔ ﺍﻟـﺴﺎﻋﺎﺕ‬ ‫ﻓﺒﺎﻃﻞ ﺟﻠﻮﺳﻪ ﰲ ﺍﻟﻘﻼﻳﺔ ﺇﺫ ﺃﻧﻪ ﻳﻌﻤﻞ ﻷﻭﺟﺎﻋﻪ ﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨـﻬﺎﺭ‬ ‫ﻭﺍﻟﺬﻱ ﻳﻬﺘﻢ ﺑﺈﻛﻤﺎﻝ ﺻﻠﻮﺍﺗﻪ ﻓﺈﻥ ﺍﷲ ﻳﻬﺘﻢ ﺑﻪ ﻭﳛﻔﻈـﻪ ﻣـﻦ‬ ‫ﺍﻟﺸﻴﺎﻃﲔ ﻭﻳﻌﻄﻴﻪ ﺗﻨﻌﻢ ﺧﲑﺍﺕ ﺭﺍﺣﺔ ﺍﻟﻘﻼﻳﺔ‪.‬‬ ‫‪H@ŠvšÛa@LÝܽa@òi‰bª@I@òîãbrÛa@òjmŠ½a@lëŠy‬‬ ‫ﺍﻧﻈﺮ ﻳﺎ ﺃﺧﻲ ﻟﺌﻼ ﻳﺄﰐ ﻋﻠﻴﻚ ﺍﳌﻠﻞ ﻓﺘﺒﻄﻞ ﺳﺎﻋﺎﺗﻚ ﻭﺫﻟﻚ ﻣﻦ‬ ‫ﺃﺟﻞ ﻛﺜﺮﺓ ﺍﳌﺰﺍﻣﲑ ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﳊﻜﻤـﺔ ﺃﻥ ﺗﺘﻌﺒـﺪ ﻟﻨـﻮﺍﻣﻴﺲ‬ ‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺗﻀﻊ ﻋﻠﻰ ﻧﻔﺴﻚ ﻗﻄﻴﻌﺔ ﻛﺜﺮﺓ ﺍﳌﺰﺍﻣﲑ‪ .‬ﻓﻴﻠﺤﻘﻚ ﺍﳌﻠـﻞ‬ ‫ﻭﻻ ﻳﺪﻋﻚ ﺗﻘﻮﻡ ﻭﺗﺘﻮﺍﱏ ﻋﻦ ﺧﺪﻣﺘﻚ ﻭﺫﻟﻚ ﻣﻦ ﺃﺟـﻞ ﻋﻈـﻢ‬ ‫ﺍﻟﺜﻘﻞ‪ .‬ﺑﻞ ﻗﺪ ﺃﻋﻄﻴﺖ ﺍﻹﺭﺍﺩﺓ ﺑﺈﺫﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺣﱴ ﻣﺰﻣـﻮﺭ‬ ‫ﻭﺍﺣﺪ ﻭﺗﺮﺗﻴﻞ ﻭﺍﺣﺪ‪ ،‬ﺃﻋﲏ ﺃﻧﻚ ﻻ ﲣﻠﻴﻪ ﻭﻻ ‪‬ﻤﻞ ﺳﺎﻋﺎﺗﻚ‪ .‬ﻭﺇﻥ‬ ‫ﻋﺮﺽ ﻟﻚ ﺷﻴﻄﺎﻥ ﺍﳌﻠﻞ ﻭﻻ ﻳﺪﻋﻚ ﺗﻘﻮﻡ ﺍﻏﺼﺐ ﻧﻔﺴﻚ ﻣﻦ ﺃﺟﻞ‬ ‫ﺍﷲ ﻭﻗﻢ ﻋﻠﻰ ﺭﺟﻠﻴﻚ ﻭﻗﻞ ﺳﺒﺤﻮﺍ ﺍﷲ ﻳﺎ ﲨﻴﻊ ﺍﻷﻣﻢ ﺇﱃ ﺁﺧـﺮﻩ‪،‬‬ ‫ﻭﻗﻞ ﺍ‪‬ﺪ ﻟﻶﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻵﻥ ﻭﻛﻞ ﺃﻭﺍﻥ ﻭﺇﱃ ﺩﻫﺮ‬ ‫ﺍﻟﺪﺍﻫﺮﻳﻦ ﺁﻣﲔ‪ ،‬ﻭﻗﻞ ﻗﺪﻭﺱ ﺍﷲ‪ ،‬ﻭﺍﺻﻨﻊ ﻣﻴﻄﺎﻧﻴﺔ ﻗﺪﺍﻡ ﺍﻟـﺼﻠﻴﺐ‬ ‫ﻓﺘﻘﺒﻞ ﺫﺑﻴﺤﺘﻚ ﺃﻣﺎﻡ ﺍﷲ‪ ،‬ﻷ‪‬ﺎ ﺩﻳﻦ ﻋﻠﻴﻚ ﻓﺈﺫﺍ ﺩﻓﻌﺖ ﺩﻳﻨﺎﺭﹰﺍ ﹸﻗﺒـﻞ‬ ‫ﻣﻨﻚ‪ ،‬ﻭﺇﺫﺍ ﺩﻓﻌﺖ ﺩﺭﳘﹰﺎ ﻭﺍﺣﺪﹰﺍ ﺃﺧﺬﻩ ﻣﻨﻚ ﺑﻔﺮﺡ ﻭﺇﺫﺍ ﺩﻓﻌـﺖ‬ ‫}‪{٥٢‬‬

‫ﻓﻠﺴﹰﺎ ﰲ ﻭﻗﺘﻪ ﻳﻔﺮﺡ ﺑﻪ ﻣﺜﻞ ﺩﻳﻨﺎﺭ ﻛﺎﻣﻞ ﻟﻜﻦ ﺍﺣﺮﺹ ﺃﻥ ﺗﻮﻓﻴﻪ ﻭﻟﻮ‬ ‫ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺩﻳﻨﻪ ﻭﻫﻮ ﻻ ﳛﺎﻛﻤﻚ ﻋﻠﻰ ﺍﻟﻨﻘﺺ ﻭﺍﻟﺰﻳﺎﺩﺓ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﱂ‬ ‫ﳚﺪ ﻓﻴﻚ ﺗﻮﺍﻥ ﻓﺈﻧﻪ ﻳﻌﻄﻲ ﺍﻷﺟﺮ ﻭﺍﺣﺪﹰﺍ ﻭﻫﻮ ﺑﻐﺰﺍﺭﺓ ﳏﺒﺘﻪ ﺍﻟﻮﺍﺣﺪﺓ‬ ‫ﺍﻟﱵ ﻟﻴﺲ ﻓﻴﻬﺎ ﺃﺧﺬ ﺑﺎﻟﻮﺟﻮﻩ ﺃﻇﻬﺮ ﻟﻨﺎ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺑﻨﻔﺴﻪ ﺇﺫ ﺃﻋﻄﻰ‬ ‫ﺃﺟﺮﺓ ﻛﺮﻣﻪ ﺍﻟﻄﺎﻫﺮ ﻟﺬﻟﻚ ﺍﻟﺬﻱ ﺩﺧﻞ ﻛﺮﻣﻪ ﰲ ﺍﻟﺴﺎﻋﺔ ﺍﳊﺎﺩﻳـﺔ‬ ‫ﻋﺸﺮ ﻛﻤﺜﻞ ﺫﻟﻚ ﺍﻟﺬﻱ ﻓﻠﺢ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﺒﺎﺡ ﺇﱃ ﺍﳌﺴﺎﺀ ﻭﲪﻞ ﺛﻘﻞ‬ ‫ﺍﻟﻨﻬﺎﺭ ﻭﺣﺮﻩ ﻷﻧﻪ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻤﻼﻥ ﻳﺘﻔﺎﻭﺕ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧـﺮ‬ ‫ﺇﻻ ﺃ‪‬ﻤﺎ ﻣﺘﺴﺎﻭﻳﺎﻥ ﺑﺎﺳﺘﻌﺪﺍﺩ ﺍﻟﺮﻏﺒﺔ ﻭﻟﻴﺲ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻌﻤﻞ ﻷﻥ‬ ‫ﻫﻨﺎﻙ ﻣﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺼﺒﺎﺡ ﺇﱃ ﺍﳌﺴﺎﺀ ﻭﻟﻜﻦ ﺿـﻤﲑ ﻋﻤﻠـﻪ ﻻ‬ ‫ﻼ ﳌﺎﺫﺍ‬ ‫ﻳﻮﺍﻓﻖ ﻫﻮﻯ ﺭﺏ ﺍﻟﻜﺮﻡ ﻣﺜﻞ ﺍﻟﺬﻱ ﻃﺮﺩﻫﻢ ﻣﻦ ﻣﺴﻜﻨﻪ ﻗﺎﺋ ﹰ‬ ‫ﺗﺪﻋﻮﱐ ﻳﺎﺭﺏ ﻳﺎﺭﺏ ﻭﺃﻧﺘﻢ ﻻ ﺗﺼﻨﻌﻮﻥ ﻣﺎ ﺃﻗﻮﻟﻪ‪ .‬ﻭﺷﺒﻬﻬﻢ ﺃﻳـﻀﹰﺎ‬ ‫ﺑﺮﺟﻞ ﺟﺎﻫﻞ ﺑﲎ ﺑﻴﺘﻪ ﻋﻠﻰ ﺍﻟﺮﻣﻞ‪ .‬ﻓﻴﻨﺒﻐﻲ ﻟﻚ ﺃﻳﻬﺎ ﺍﻷﺥ ﺃﻥ ‪‬ـﺘﻢ‬ ‫ﺑﺎﻟﺼﻐﺎﺭ ﺑﻼ ﺗﻮﺍﻥ ﻭﻟﻴﺲ ﺑﺎﻟﻜﺒﺎﺭ ﺑﺪﻭﻥ ﺭﻏﺒﺔ ﻣﺴﺘﻘﻴﻤﺔ‪ .‬ﻭﻫﻮﺫﺍ ﺃﻧﺎ‬ ‫ﺃﻳﻀﹰﺎ ﺃﻗﻮﻝ ﻟﻚ ﻗﺼﺔ ﺣﺪﺛﲏ ‪‬ﺎ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺇﺫ ﺃﻧﻪ ﻗﺒﻠﻬﺎ ﺑﺬﺍﺗﻪ ﻋﻦ‬ ‫ﲡﺮﺑﺔ ﻭﱂ ﻳﻘﺒﻠﻬﺎ ﻣﻦ ﺁﺧﺮﻳﻦ‪ .‬ﻷﻧﻪ ﻗﺎﻝ ﻫﻜﺬﺍ‪ :‬ﺇﻧـﲏ ﰲ ﺑﻌـﺾ‬ ‫ﺍﻟﺰﻣﺎﻥ ﻭﺃﻧﺎ ﺟﺎﻟﺲ ﰲ ﺍﻟﻘﻼﻳﺔ ﻗﺎﻡ ﻋﻠ ‪‬ﻰ ﺷﻴﻄﺎﻥ ﺍﻻﳓﻼﻝ ﺍﳌﻠﻌـﻮﻥ‬ ‫ﻭﱂ ﻳﺪﻋﲏ ﺃﺻﻠﻲ ﻻ ﰲ ﺍﻟﻠﻴﻞ ﻭﻻ ﰲ ﺍﻟﻨﻬﺎﺭ ﻭﺃﻗﻤﺖ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﻭﺃﻧﺎ‬ ‫ﻣﻠﻘﻰ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﺷﺪﺓ ﺍﻟﺜﻘﻞ ﺍﳌﻮﺿﻮﻉ ﻋﻠ ‪‬ﻰ ﺣﱴ ﺃﻧﻪ ﱂ ﻳﺪﻉ‬ ‫ﺫﻛﺮ ﺍﷲ ﻳﻄﻠﻊ ﻋﻠﻰ ﻗﻠﱯ ﻭﱂ ﺃﻛﻦ ﺃﻋﻠﻢ ﺷﻴﺌﹰﺎ ﺳﻮﻯ ﻛﺜﺮﺓ ﺍﻷﻓﻜﺎﺭ‬ ‫ﺍﻟﺒﺎﻃﻠﺔ ﺍﳌﻨﺘﻨﺔ ﻓﻠﻤﺎ ﺃﻗﻤﺖ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﰲ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺍﻟﺘﻌﺐ ﻗﻄﻌﺖ‬

‫ﺭﺟﺎﺀ ﺣﻴﺎﰐ ﻭﻛﻨﺖ ﺃﻗﻮﻝ ﻟﻔﻜﺮﻱ ﺃﻥ ﺍﻷﺻﻠﺢ ﱄ ﺍﳌﻀﻲ ﺇﱃ ﺍﻟﻌﺎﱂ‬ ‫ﻣﻦ ﺃﻥ ﺃﻇﻞ ﻋﻠﻰ ﺷﻜﻞ ﺍﻟﺮﻫﺒﺎﻥ ﻭﻟﻴﺲ ﱃ ﺷﻲﺀ ﺃﺻـﻨﻌﻪ ﺳـﻮﻯ‬ ‫ﺍﻟﻜﺴﻞ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﺒﺎﻃﻠﺔ ﻭﻗﻄﻌﺖ ﺭﺟﺎﺀ ﺣﻴﺎﰐ ﻭﻋﻠﻤﺖ ﻣﻦ ﻛﻞ‬ ‫ﻓﻜﺮﻱ ﺃﻥ ﺍﳌﻀﻲ ﺇﱃ ﺍﻟﻌﺎﱂ ﻳﻨﻔﻌﲏ ﺃﻛﺜﺮ ﻣﻦ ﺛﺒﺎﰐ ﰲ ﺍﻟﺪﻳﺮ‪ .‬ﻓﻠﻤـﺎ‬ ‫ﻋﺰﻣﺖ ﻋﻠﻰ ﲨﻊ ﺣﺎﺟﻴﺎﺕ ﻗﻼﻳﱵ ﲰﻌﺖ ﺻﻮﺗﹰﺎ ﻳﻜﻠﻤﲏ ﻣﻬﺘـﺪﻳﹰﺎ‬ ‫ﻭﻗﺎﻝ ﱄ ﻻ ﲤﻀﻲ ﺇﱃ ﺍﻟﻌﺎﱂ ﺑﻞ ﺍﺛﺒﺖ ﰲ ﻗﻼﻳﺘﻚ ﻭﺻـﻠﻲ ﺑﻜـﻞ‬ ‫ﺻﻼﺓ ‪‬ﺬﺍ ﺍﳌﺰﻣﻮﺭ ﺳﺒﺤﻮﺍ ﺍﻟﺮﺏ ﻳﺎ ﲨﻴﻊ ﺍﻷﻣﻢ‪ .‬ﻭﳌﺎ ﻭﻗـﻊ ﻫـﺬﺍ‬ ‫ﺍﻟﺼﻮﺕ ﰲ ﺃﺫﱐ ﻗﻤﺖ ﻭﺻﻠﻴﺖ ﻛﻤﺜﻞ ﺍﻟﻌﺎﺩﺓ‪ .‬ﻭﺍﺑﺘﺪﺃﺕ ﺑﻘـﺮﺍﺀﺓ‬ ‫ﻼ ﻭﻻ ‪‬ﺎﺭﹰﺍ‪.‬‬ ‫ﻫﺬﺍ ﺍﳌﺰﻣﻮﺭ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﱂ ﺃﻛﻦ ﺃﺷﺒﻊ ﻣﻦ ﻗﺮﺍﺀﺗﻪ ﻻ ﻟﻴ ﹰ‬ ‫ﻭﺃﱐ ﲰﻌﺖ ﻫﺬﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﻄﻮﺑﺎﱐ ﻭﻗﺎﻟﻪ ﺃﻣﺎﻣﻲ ﻭﻛﺎﻥ ﻳﻘـﻮﻝ ﱄ‬ ‫ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻳﺄﰐ ﻣﻦ ﺍﷲ ﻛﺄﻧﻪ ﲣﻠﻴﺔ ﻟﻜﻴﻤﺎ ﳚﺮﺏ ﻣﻴﻮﻝ ﺍﻹﺭﺍﺩﺓ‬ ‫ﻓﻴﻨﺒﻐﻲ ﺍﻵﻥ ﻟﻠﺬﻱ ﻳﻜﻮﻥ ﻣﻌﻪ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﺃﻻ ﻳﺘﺮﻙ ﻗﻼﻳﺘﻪ ﻭﻳﻨﺘﻘـﻞ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﺑﻞ ﻳﺜﺒﺖ ﻓﻴﻬﺎ ﻭﻻ ﳜﺮﺝ ﻣﻨﻬﺎ ﻭﻻ ﻳﺒﻄـﻞ ﺇﺣـﺪﻯ ﺗﻠـﻚ‬ ‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺴﺒﻌﺔ ﺍﳌﻮﺿﻮﻋﺔ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻋﻠـﻰ ﻳـﺪ ﺁﺑﺎﺋﻨـﺎ‬ ‫ﺍﻟﻄﻮﺑﺎﻭﻳﲔ ﺍ‪‬ﺘﻤﻌﲔ ﺑﻨﻴﻘﻴﺔ‪ ،‬ﻭﺑﻮﺍﺳﻄﺔ ﺫﻟﻚ ﺍﻟﻴﺴﲑ ﺍﻟﺬﻱ ﻳﻐﺼﺐ‬ ‫ﺍﻷﺥ ﻧﻔﺴﻪ ﻭﻳﺼﻠﻲ ﺑﻪ ﻳﻔﺘﺢ ﺭﺑﻨﺎ ﺃﻣﺎﻣﻪ ﺫﻟﻚ ﺍﻟﻜﱰ ﺍﻟـﺬﻱ ﻟـﻴﺲ‬ ‫ﳌﻮﻫﺒﺘﻪ ﻛﻴﻞ ﻷﻥ ﺍﻟﻘﺘﺎﻝ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻊ ﺍﻷﺥ ﰲ ﺍﻟﻘﻼﻳﺔ ﻫﻮ‬ ‫ﺷﻴﻄﺎﻥ ﺍﳌﻠﻞ ﻭﺍﻟﺮﺧﺎﻭﺓ ﻓﺈﺫﺍ ﻏﻠﺐ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟـﺸﻴﻄﺎﻧﲔ ﻓﺈ‪‬ﻤـﺎ‬ ‫ﻳﺴﻠﻤﺎﻧﻪ ﺇﱃ ﻳﺪ ﺛﻼﺛﺔ ﺷﻴﺎﻃﲔ ﺃﺧﺮ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻀﻌﻮﻧﻪ ﰲ ﻗﺮﺍﺭ‬ ‫ﺟﺤﻴﻢ ﻗﻠﺔ ﺍﳌﻌﺮﻓﺔ ﺃﻋﲏ ﺃﻭ ﹰﻻ ﺷﻴﻄﺎﻥ ﺍﻟﺘﻨﻘﻞ ﺍﻟﺬﻱ ﻳﻄـﻴﺶ ﻓﻜـﺮ‬

‫}‪{٥٣‬‬

‫}‪{٥٤‬‬

‫ﺍﻟﺮﺍﻫﺐ ﻣﻦ ﻣﺴﻜﻦ ﺇﱃ ﻣﺴﻜﻦ ﻭﻣﻦ ﺩﻳﺮ ﺇﱃ ﺩﻳﺮ ﻭﻣﻦ ﺟﺒـﻞ ﺇﱃ‬ ‫ﺟﺒﻞ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﻣﺎﺭ ﺃﻭﻏﺮﻳﺲ ﺍﻟﺬﻱ ﳛﻮﻁ‬ ‫ﺑﺎﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺇﱃ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻭﻟﻮ ﱂ ﺗﻘﺼﺮ ﺃﻳـﺎﻡ‬ ‫ﻫﺬﺍ ﳛﻴﺎ ﻛﻞ ﺫﻱ ﺟﺴﺪ‪ .‬ﻭﺇﺫﺍ ﻃﺎﻑ ﺑﻌﻘﻞ ﺍﻟﺮﺍﻫﺐ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ‬ ‫ﻛﻠﻬﺎ ﺣﻴﻨﺌﺬ ﻳﺴﻠﻤﻪ ﺇﱃ ﺷﻴﻄﺎﻥ ﻛﱪ ﺍﻟﺒﻄﻦ ﻭﻳﺸﲑ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﻛـﻞ‬ ‫ﻟﻠﺸﺒﻊ ﻟﻜﻴﻤﺎ ﻳﻘﻮﻯ ﻋﻠﻰ ﺳﻔﺮ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻓﺈﺫﺍ ﺃﻛﺜﺮ ﺍﻟﻐـﺬﺍﺀ ﻓـﺈﻥ‬ ‫ﺷﻴﻄﺎﻥ ﺍﻻﳓﻼﻝ ﻳﺄﰐ ﻋﻠﻴﻪ ﺑﺜﻘﻞ ﻛﺜﲑ ﻭﻳﻐﺮﻗﻪ ﺑﻨﻮﻡ ﺛﻘﻴﻞ ﻭﺇﺫﺍ ﺩﺧﻞ‬ ‫ﺍﻷﻛﻞ ﺇﱃ ﺍﳌﻌﺪﺓ ﻓﺈﻧﻪ ﻳﻌﻄﻲ ﺭﺍﺋﺤﺔ ﻛﺮﺍﺋﺤﺔ ﺍﻟﻘﱪ‪ ،‬ﻭﻣـﻦ ﻫـﺬﻩ‬ ‫ﺍﻟﻠﺤﻈﺔ ﻳﺴﻠﻤﻪ ﺷﻴﻄﺎﻥ ﻛﱪ ﺍﻟﺒﻄﻦ ﻭﺷﻴﻄﺎﻥ ﺍﻻﳓﻼﻝ ﺇﱃ ﺷﻴﻄﺎﻥ‬ ‫ﺍﻟﺰﻧﺎ ﺣﻴﺚ ﳝﺜﻞ ﺃﻣﺎﻣﻪ ﺧﻴﺎﻻﺕ ﲰﺠﺔ ﺣـﱴ ﻳـﻨﺠﺲ ﺟـﺴﺪﻩ‬ ‫ﺑﺎﻟﺴﻴﻼﻥ ﺍﻟﺬﻱ ﻳﺴﻴﻞ ﻣﻨﻪ ﻣﻦ ﻋﻠﺔ ﺍﻟﺸﺤﻢ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﰲ ﺍﳉﺴﺪ‬ ‫ﻣﻦ ﺛﻘﻞ ﺍﻷﻏﺬﻳﺔ ﺍﻟﻜﺜﲑﺓ ﻓﻴﻔﺴﺪ ﺭﺗﺒﺔ ﺍﻟﻌﻘـﻞ ﲟﺜـﺎﻻﺕ ﺍﳌﻨـﺎﻇﺮ‬ ‫ﻭﺍﳋﻴﺎﻻﺕ ﺍﳌﺨﻴﻔﺔ ﻭﺇﺫﺍ ﺍﺳﺘﻴﻘﻆ ﻳﺼﻮﺭ ﺃﻣﺎﻣﻪ ﺍﳌﻨﺎﻇﺮ ﻭﺍﳋﻴـﺎﻻﺕ‬ ‫ﻭﺍﻟﻔﻨﻄﺴﺎﺕ ﺍﳌﻨﺘﻨﺔ ﺍﻟﱵ ﺃﺭﺍﻫﺎ ﻟﻪ ﰲ ﺍﳊﻠﻢ‪ ،‬ﻓﺈﺫﺍ ﻛﻤﻞ ﻋﻤﻠﻪ ﻛﻠـﻪ‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﺪﻉ ﺍﻷﺥ ﺃﻥ ﻳﺪﻧﻮ ﺇﱃ ﻣﺰﻣﻮﺭ ﻭﺍﺣﺪ ﻭﻻ ﺇﱃ ﻗـﺮﺍﺀﺓ ﻭﻻ‬ ‫ﺣﱴ ﺫﻛﺮ ﺍﷲ ﻷﻧﻪ ﻳﺄﺧﺬ ﻭﻳﻌﻄﻲ ﻣﻊ ﺍﳌﺜﺎﻻﺕ ﺍﻟﻮﺛﻨﻴﺔ ﺍﻟﱵ ﻳﺼﻮﺭﻫﺎ‬ ‫ﺃﻣﺎﻣﻪ‪ .‬ﻓﺈﺫﺍ ﺃﻛﻤﻞ ﻛﻞ ﻋﻤﻠﻪ ﻫﺬﺍ ﺣﻴﻨﺌﺬ ﻳﺘﻘﺪﻡ ﺇﻟﻴﻪ ﺷﻴﻄﺎﻥ ﺍﻟﺮﺟﺰ‬ ‫ﺍﳌﻠﻌﻮﻥ ﻭﳝﻸﻩ ﺑﺎﻟﺮﺟﺰ ﻭﻳﻘﻴﺪﻩ ﺑﺎﻟﻐﻀﺐ ﻗﺒﺎﻟﺔ ﺍﻹﺧـﻮﺓ ﺍﻟـﺬﻳﻦ ﰲ‬ ‫ﺍﳌﺴﻜﻦ ﻭﻗﺒﺎﻟﺔ ﺍﳌﺪﺑﺮﻳﻦ ﻣﻦ ﺃ‪‬ﻢ ﻻ ﻳﺪﺑﺮﻭﻥ ﺑـﺎﳊﻖ ﻭﺃ‪‬ـﻢ ﺇﳕـﺎ‬ ‫ﻳﺼﻨﻌﻮﻥ ﻛﻞ ﺷﻲﺀ ﺑﺄﺧﺬ ﺍﻟﻮﺟﻮﻩ ﻭﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﺍﷲ‪ .‬ﻭﻳﻘﻮﻝ ﻣﺎ‬ ‫}‪{٥٥‬‬

‫ﺍﳊﺎﺟﺔ ﰲ ﺃﻥ ﳛﺘﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻫﺬﻩ ﺍﳋﺴﺎﺭﺓ ﺍﻟﺸﺮﻳﺮﺓ ﺑﻞ ﻳﻨﺘﻘﻞ ﻣﻦ‬ ‫ﻫﻬﻨﺎ ﻣﻦ ﺃﺟﻞ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻫﻬﻨﺎ ﺇﻧﺴﺎﻥ ﺻﺎﺩﻕ ﺍﶈﺒﺔ ﻣﻊ ﺻـﺎﺣﺒﻪ‬ ‫ﻭﻟﻜﻦ ﲨﻴﻌﻬﻢ ﻳﻘﻮﻣﻮﻥ ﺑﺎﳌﻜﺮ ﻣﻊ ﺑﻌـﻀﻬﻢ ﺍﻟـﺒﻌﺾ ﻭﺇﺫﺍ ﻧﻈـﺮ‬ ‫ﺷﻴﻄﺎﻥ ﺍﻟﺮﺟﺰ ﺍﳌﻠﻌﻮﻥ ﺃﻥ ﺍﻷﺥ ﻗﺪ ﺗﻌﺒﺪ ﳍﺬﻩ ﻛﻠﻬﺎ ﻓﺈﻧﻪ ﻳﺒﺘﻌﺪ ﻋﻨﻪ‬ ‫ﻭﻳﺘﻘﺪﻡ ﺇﻟﻴﻪ ﺷﻴﻄﺎﻥ ﺍﻟﺘﻨﻘﻞ ﺫﻟﻚ ﺍﻟﺬﻱ ﺫﻛﺮﺗﻪ ﻣﻦ ﻗﺒﻞ ﻭﻳﻜﻤﻞ ﻓﻴﻪ‬ ‫ﻛﻞ ﻫﻮﺍﻩ ﻭﻳﻄﻮﻑ ﺑﻪ ﲨﻴﻊ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻛﺎﻥ ﻗـﺪ ﺃﻇﻬﺮﻫـﺎ ﰲ‬ ‫ﺃﻓﻜﺎﺭﻩ ﻣﻦ ﻗﺒﻞ ﻭﰲ ﻫﺬﻩ ﺍﻟﺪﻭﺭﺍﺕ ﺍﻟﻜﺜﲑﺓ ﻳﻀﻊ ﺷـﻴﻄﺎﻥ ﺍﻟﺰﻧـﺎ‬ ‫ﺃﻣﺎﻣﻪ ﻋﺜﺮﺍﺕ ﻛﺜﲑﺓ ﻭﺇﻥ ﻛﺎﻥ ﻟﻸﺥ ﻗﻮﺓ ﻛﻼﻡ ﺍﳊﻜﻤﺔ ﻓﺈﻥ ﺷﻴﻄﺎﻥ‬ ‫ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻳﻜﻤﻞ ﻓﻴﻪ ﻛﻞ ﺷﻬﻮﺓ ﻫﻮﺍﻩ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻭﻟﺌـﻚ‬ ‫ﺍﻟﺴﺎﺫﺟﲔ ﺑﺎﻟﻜﻼﻡ ﻓﺈﻧﻪ ﳜﺮﺝ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﱪ ﻭﰲ ﻫﺬﺍ ﻳﻜﻤﻞ ﻓﻴـﻪ‬ ‫ﲨﻴﻊ ﺷﻬﻮﺍﺗﻪ ﺍﻟﺸﺮﻳﺮﺓ‪.‬‬ ‫ﻭﻳﻌﺬﺏ ﺍﻷﺥ ﰲ ﺩﻭﺭﺍﻥ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺷﻴﻄﺎﻧﺎﻥ ﳘﺎ ﺷـﻴﻄﺎﻥ‬ ‫ﺍﻟﺰﻧﺎ ﻭﺷﻴﻄﺎﻥ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻭﺇﺫﺍ ﺗﻮﻫﻪ ﺷﻴﻄﺎﻥ ﺍﻟﺪﻭﺭﺍﻥ ﰲ ﻛـﻞ‬ ‫ﻣﻮﺿﻊ ﻭﱂ ﳚﺪ ﻟﻪ ﻧﻴﺎﺣﹰﺎ ﻣﺜﻞ ﺭﺟﺎﻩ‪ ،‬ﺣﻴﻨﺌﺬ ﻳﺒﻌﺪ ﻋﻨﻪ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﻭﻳﻘﺒﻞ ﺇﻟﻴﻪ ﺷﻴﻄﺎﻥ ﺍﳊﺰﻥ ﻭﺍﻟﻜﺂﺑﺔ ﻭﻳﻌﺬﺑﺎﻩ ﺣﱴ ﻳـﺼﻞ ﺍﺧﺘﻨـﺎﻕ‬ ‫ﺍﻟﻨﻔﺲ ﻭﻳﺬﻛﺮﺍﻩ ﲜﻤﻴﻊ ﺍﻟﻌﺜﺮﺍﺕ ﻭﺍﻟﻮﺍﻗﻌﺎﺕ ﺍﻟﱵ ﻧﺎﻟﺘﻪ‪ ،‬ﻭﻳـﺴﻠﻤﻪ‬ ‫ﻫﺬﺍﻥ ﺍﻟﺸﻴﻄﺎﻧﺎﻥ ﺇﱃ ﻳﺪ ﺷﻴﻄﺎﻥ ﻗﻄﻊ ﺍﻟﺮﺟﺎﺀ ﻓﺈﺫﺍ ﺃﺗﻌﺒﻪ ﻫﺬﺍ ﻛﻤـﺎ‬ ‫ﻼ ﺃﻧﻚ ﻟﺴﺖ ﲢـﺼﻞ ﻣـﻦ‬ ‫ﻳﺸﺎﺀ ﺣﻴﻨﺌﺬ ﻳﺸﲑ ﻋﻠﻴﻪ ﺑﺄﻓﻜﺎﺭﻩ ﻗﺎﺋ ﹰ‬ ‫ﺍﻟﺮﻫﺒﻨﺔ ﺇﻻ ﺍﲰﹰﺎ ﻛﺎﺫﺑﹰﺎ ﻓﻘﻂ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻨﻮﻧﻪ ﺇﱃ ﺍﻟﺒـﻮﺍﺭ‬ ‫ﻟﻜﻦ ﻋﺪ ﺇﱃ ﺍﻟﻌﺎﱂ‪ .‬ﻓﺈﻥ ﻃﺎﻭﻋﻪ ﺍﻷﺥ ﻭﺭﺟﻊ ﺇﱃ ﺍﻟﻌـﺎﱂ ﺣﻴﻨﺌـﺬ‬ ‫}‪{٥٦‬‬

‫ﻳﺒﻐﺾ ﺗﺪﺑﲑ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﻭﻳﺮﺩﻩ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻣﺮﺍﺭ ﻛﺜﲑﺓ ﻣﻦ ﺇﳝـﺎﻥ‬ ‫ﺍﳊﻖ ﺇﱃ ﺿﻼﻟﺔ ﻗﻠﺔ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫ﺃﻧﻈﺮ ﻳﺎ ﺃﺧﻲ ﻣﻦ ﺃﻳﻦ ﺍﺑﺘﺪﺃ ﺍﻟﺘﻬﺎﻭﻥ ﺍﻟﺬﻱ ﻟﺸﻴﻄﺎﻥ ﺍﳌﻠﻞ ﻭﺇﱃ‬ ‫ﺃﻳﻦ ﺃﺧﺬ ﺍﻟﻜﻤﺎﻝ ﺑﺮﺧﺎﻭﺓ ﺍﳍﻮﻯ ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻗﻠﺖ ﰲ ﺍﻟﺒﺪﺀ ﺃﻧﻪ‬ ‫ﻳﻨﺒﻐﻲ ﻟﻠﺬﻳﻦ ﻳﻜﻮﻧﻮﻥ ﻣﻌﻬﻢ ﻗﺘﺎﻝ ﺍﳌﻠﻞ ﻫﺬﺍ ﺃﻥ ﻳﻐﺼﺒﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻦ‬ ‫ﺃﺟﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﻘﻮﻟﻮﻥ ﻭﻟﻮ ﻣﺰﻣﻮﺭﹰﺍ ﻭﺍﺣﺪﹰﺍ ﻭﻳـﺴﺒﺤﻮﻥ ﺫﻟـﻚ‬ ‫ﺍﻻﺳﻢ ﺍﶈﺒﻮﺏ ﺍﻟﺬﻱ ﻟﻶﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺛﻼﺛﺔ ﻣـﺮﺍﺕ‬ ‫ﻭﻳﻘﻮﻟﻮﻥ ﻗﺪﻭﺱ ﺍﷲ ﺑﻜﻤﺎﳍﺎ ﻭﻳﺼﻨﻌﻮﻥ ﺍﻟﺴﺠﺪﺓ ﻟﻠﻄﻠﺒـﺔ‪ ،‬ﻓـﺈﺫﺍ‬ ‫ﺻﻨﻌﻮﺍ ﻫﻜﺬﺍ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻳﻌﱪ ﻋﻨﻬﻢ ﲟﻌﻮﻧﺔ ﺭﺑﻨﺎ‪ .‬ﻭﺇﻥ ﻗـﻮﻯ‬ ‫ﻋﻠﻴﻚ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﺃﻳﻬﺎ ﺍﻷﺥ ﻭﺳﺪ ﻓﻤﻚ ﻭﱂ ﻳﺪﻋﻚ ﺗـﺼﻠﻲ ﻭﻻ‬ ‫ﻣﺜﻠﻤﺎ ﻗﻠﺖ ﰲ ﺍﻟﺒﺪﺀ‪ ،‬ﺃﻏﺼﺐ ﻧﻔﺴﻚ ﻭﻗﻢ ﻋﻠﻰ ﺭﺟﻠﻴﻚ ﻭﲤﺸﻲ ﰲ‬ ‫ﺍﻟﻘﻼﻳﺔ ﻭﺃﻧﺖ ﺗﻘﺒﻞ ﺍﻟﺼﻠﻴﺐ ﻭﺗﺼﻨﻊ ﺃﻣﺎﻣﻪ ﻣﻴﻄﺎﻧﻴﺔ ﻭﺭﺑﻨـﺎ ﻳﻌـﱪﻩ‬ ‫ﻋﻨﻚ ﺑﻨﻌﻤﺘﻪ‪.‬‬ ‫ﲰﻌﺖ ﺃﻳﻀﹰﺎ ﻳﺎ ﺃﺧﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﻔﻢ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﻻ ﻳﻜﺬﺏ‬ ‫ﺃﻧﻪ ﻗﺎﻝ ﱄ ﺃﻧﻪ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﻗﺎﻡ ﻋﻠ ‪‬ﻰ ﺷﻴﻄﺎﻥ ﺍﳌﻠﻞ ﻫﺬﺍ ﻭﻗـﺒﺾ‬ ‫ﻼ ﻭﺛﻘـﻞ‬ ‫ﻼ ﺛﻘﻴ ﹰ‬ ‫ﻟﺴﺎﱐ ﻭﱂ ﻳﺪﻋﲏ ﺃﺻﻠﻲ ﻷﻧﻪ ﻭﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻲ ﲪ ﹰ‬ ‫ﲨﻴﻊ ﺃﻋﻀﺎﺋﻲ ﺑﺎﳌﺮﺽ‪ ،‬ﻭﳌﺎ ﻛﻨﺖ ﰲ ﻫﺬﻩ ﺍﻟﺼﻌﻮﺑﺔ ﻏﺼﺒﺖ ﻧﻔﺴﻲ‬ ‫ﻭﻗﻤﺖ ﻭﺃﻧﺎ ﻏﲑ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻷﻧﻪ ﱂ ﳝﻜﻨﲏ ﻣﻦ ﺫﻟﻚ ﻟﻜـﲏ‬ ‫ﻛﻨﺖ ﺃﻗﺒﻞ ﺍﻟﺼﻠﻴﺐ ﻭﺃﺻﻨﻊ ﺃﻣﺎﻣﻪ ﻣﻴﻄﺎﻧﻴﺔ ﻭﳌﺎ ﺛﺒﺖ ﻋﻠﻰ ﺫﻟـﻚ‬ ‫}‪{٥٧‬‬

‫ﻣﺪﺓ ﺑﺴﻴﻄﺔ ‪‬ﺯﺟﺮ ﺑﻘﻮﺓ ﺍﻟﺼﻠﻴﺐ ﻭﺗﺮﻙ ﻟﺴﺎﱐ ﻭﺍﺑﺘﺪﺃﺕ ﺃﳎـﺪ ﺍﷲ‬ ‫ﻭﻛﻨﺖ ﺃﺗﻠﻮ ﻛﻠﻤﺔ ﻛﻠﻤﺔ ﻣﻦ ﻣﺰﺍﻣﲑ ﺩﺍﻭﺩ‪ .‬ﻭﻛﻠﻤﺎ ﻛﻨﺖ ﺃﺣﺘﻤـﻞ‬ ‫ﺗﻠﻚ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﺸﺎﻗﺔ ﺍﳌﻮﺿﻮﻋﺔ ﻋﻠ ‪‬ﻰ ﻛﺎﻥ ﻳﺬﻫﺐ ﻭﻳـﻀﻤﺤﻞ‬ ‫ﺃﻣﺎﻣﻲ‪ .‬ﻭﻧﻈﺮﺕ ﺑﻐﺘﺔ ﺷﺒﻪ ﺭﺍﺣﺔ ﻳﺪ ﻗﺪ ﺃﺧﺬﺕ ﻣﻦ ﺭﺃﺳﻲ ﺷـﺒﻪ‬ ‫ﺣﺠﺮ ﺛﻘﻴﻞ ﻭﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﺧﻒ ﻋﲏ ﺫﻟﻚ ﺍﻟﺜﻘﻞ ﻭﺍﻣﺘﻸﺕ ﻓﺮﺣﹰﺎ‬ ‫ﻭ‪‬ﺠﺔ ﻻ ﻳﻨﻄﻖ ‪‬ﺎ ﻭﺻﺎﺭ ﺟﺴﺪﻱ ﻣﻊ ﻧﻔﺴﻲ ﻧﻮﺭﹰﺍ ﺳﺎﻃﻌﹰﺎ ﺫﻟـﻚ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺼﻔﻪ ﺫﻭ ﻟﺴﺎﻥ ﳊﻤﻲ ﻭﺩﻣﺖ ﺍﺛﻨﲔ ﻭﺛﻼﺛﲔ‬ ‫ﻳﻮﻣﹰﺎ ﰲ ﻓﺮﺡ ﻭﺯﻳﺎﺩﺓ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﻄﺎﻫﺮ ﻭﱂ ﺃﻛﻦ ﺃﺟﻠـﺲ ﻋﻠـﻰ‬ ‫ﺍﻷﺭﺽ ﻻ ﰲ ﺍﻟﻠﻴﻞ ﻭﻻ ﰲ ﺍﻟﻨﻬﺎﺭ ﻷﱐ ﱂ ﺃﻛﻦ ﺃﻋﻠﻢ ﺇﻥ ﻛﻨﺖ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺃﻡ ﻻ ﻭﻛﻨﺖ ﻗﺎﺋﻤﹰﺎ ﻣﺜﻞ ﺍﻟﺴﻜﺮﺍﻥ‪ .‬ﻫﺬﺍ ﻗﺪ ﲰﻌﺘﻪ ﻣـﻦ‬ ‫ﺫﻟﻚ ﺍﻟﻔﻢ ﺍﻟﺼﺎﺩﻕ ﻭﻗﺎﻟﻪ ﺃﻣﺎﻣﻲ ﻭﻗﺎﻝ ﱄ ﻣﺎ ﺩﺍﻡ ﻣﻌـﻚ ﺷـﻴﻄﺎﻥ‬ ‫ﺍﳌﻠﻞ ﻫﺬﺍ ﻓﻼ ﲣﺮﺝ ﻣﻦ ﻗﻼﻳﺘﻚ ﻭﻻ ﺗﺘﺮﻙ ﺳﺎﻋﺎﺗﻚ ﻭﻟﻮ ﻛﻨـﺖ‬ ‫ﺗﻘﻮﻡ ﻋﻠﻰ ﺭﺟﻠﻴﻚ ﻓﻘﻂ ﺃﻭ ﻛﻨﺖ ﺗﺼﻠﻲ ﻓﻘﻂ ﺑﻘﻠﺒﻚ ﻓﺎﷲ ﺍﻟـﺬﻱ‬ ‫ﻳﺮﻯ ﺻﱪﻙ ﻳﺮﺳﻞ ﻟﻚ ﻗﻮﺓ ﻭﳝﻸ ﻗﻠﺒﻚ ﻓﺮﺣﺎﹰ‪ ،‬ﻭﻫﻮﺫﺍ ﺃﻧﺎ ﻳﺎ ﺣﺒﻴﺐ‬ ‫ﻧﻔﺴﻲ ﻛﺘﺒﺖ ﻫﺬﺍ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﻛﻤﺎ ﻃﻠﺒﺖ ﻣﲏ ﻟﻜﻴﻤـﺎ ﺇﺫﺍ ﻛـﺎﻥ‬ ‫ﻣﻌﻚ ﻫﺬﻩ ﺍﳊﺮﺏ ﺗﺜﺒﺖ ﺩﺍﺧﻞ ﻗﻼﻳﺘﻚ ﻭﻻ ﲣﺮﺝ ﻣﻨﻬﺎ ﺣﺎﺭﺟـﹰﺎ‬ ‫ﻭﺃﻳﻀﹰﺎ ﻛﻞ ﺍﻟﺬﻳﻦ ﻳﻘﻔﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻠﻴﺤﺬﺭﻭﺍ ﻣﻦ ﺷﺮ ﻫﺬﺍ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻷﻧﻪ ﺍﺑﺘﺪﺍﺀ ﻛﻞ ﺍﳊﺮﻭﺏ ﻭﻫﻮ ﻳﻔﺘﺢ ﺑﺎﺑﹰﺎ ﻟﻜﻞ ﺍﻟـﺸﻴﺎﻃﲔ‬ ‫ﺭﻓﻘﺘﻪ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﺗﻌﱪ ﻳﺎ ﺃﺧﻲ ﺩﺍﺧﻞ ﺍﻟﻘﻼﻳﺔ ﰲ ﺍﻟﻮﻗـﺖ ﺍﻟـﺬﻱ‬ ‫ﳛﺎﺭﺑﻚ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺄﻧﺖ ﺗﻐﻠﺒﻪ ﺑﻘﻮﺓ ﻭﻣﻌﻮﻧﺔ ﺭﺑﻨﺎ ﻷﻥ ﺁﺑﺎﺀﻧﺎ‬ ‫}‪{٥٨‬‬

‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﳌﺎ ﺍﺟﺘﻤﻌﻮﺍ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺃﻗﺮﻭﺍ ﲨﻴﻌﻬﻢ ﺃﻧﻪ ﻟﻴﺲ ﻗﺘﺎﻝ‬ ‫ﺃﻗﻮﻯ ﻣﻦ ﺃﻥ ﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﻗﻼﻳﺘﻪ ﻭﻳﻨﺘﻘﻞ ﻣﻦ ﺃﻣﺎﻡ ﺟﻨﻮﻥ ﺍﳌﻠـﻞ‪،‬‬ ‫ﻓﺈﺫﺍ ﻣﺎ ﻏﻠﺐ ﻫﺬﺍ ﻓﻜﻞ ﺍﻟﺒﻘﻴﺔ ﺗﻀﻌﻒ ﺑﺴﻬﻮﻟﺔ‪ .‬ﻭﺃﻣـﺎ ﺍﻟـﺬﻱ ﻻ‬ ‫ﻳﻘﺘﲏ ﺻﱪﹰﺍ ﻣﺜﻞ ﺣﺠﺮ ﺍﳌﺎﺱ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻞ ﻳﺘﺮﻛﻪ ﻭﻳﻨﺘﻘﻞ‬ ‫ﻣﻦ ﻗﻼﻳﺘﻪ ﻓﻜﻞ ﻭﺟﻊ ﻳﻘﺎﺗﻠﻪ ﻳﻐﻠﺐ ﺃﻣﺎﻣﻪ‪.‬‬ ‫‪bãŒÛa@ÞbnÓ‬‬ ‫ﻭﻫﻨﺎﻙ ﺷﻴﻄﺎﻥ ﺁﺧﺮ ﻳﻘﺎﺗﻞ ﻣﻊ ﺍﻷﺥ ﰲ ﺟﻠﻮﺱ ﺍﻟﻘﻼﻳﺔ ﺍﳍﺎﺩﺉ‬ ‫ﻭﻫﺬﺍ ﻳﻘﺎﺗﻞ ﺍﻷﺥ ﺍﻟﻌﻤ‪‬ﺎﻝ ﺑﻄﺮﻳﻘﺘﲔ‪ ،‬ﻓﺎﻟﻘﺘﺎﻝ ﺍﻷﻭﻝ ﻫﻮ ﺃﻧﻪ ﻳﺮﻛﺐ‬ ‫ﺍﻷﻏﺎﱐ ﺍﻟﱵ ﻟﻠﻀﻼﻟﺔ ﺗﻠﻚ ﺍﻟﱵ ﺗﺪﺭﺝ ﻟﻮﺟﻊ ﺍﻟﺰﻧﺎ ﻭﻫﻜﺬﺍ ﳜﻄـﻒ‬ ‫ﻧﻔﺲ ﺍﻷﺥ ﺑﻠﺬﺓ ﻧﻐﻤﺎﺗﻪ ﺣﱴ ﺃﻥ ﺍﻟﻨﻔﺲ ﺗﻜﺎﺩ ﺗﺘﺮﻙ ﺍﳉﺴﺪ ﺍﻟـﺬﻱ‬ ‫ﻫﻮ ﺑﻴﺖ ﻣﺴﻜﻨﻬﺎ ﻭﺗﻨﺘﻘﻞ ﻣﻨﻪ ﻟﻮ ﱂ ﺗﺴﻨﺪﻫﺎ ﻗﻮﺓ ﺍﷲ‪ .‬ﻓﺄﻱ ﻛـﻼﻡ‬ ‫ﲰﺞ ﻳﻨﺒﻪ ﻧﺎﺭ ﺍﻟﺰﻧﺎ ﻭﱂ ﻳﺮﻛﺒﻪ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﻠﻌﻮﻥ ﰲ ﺃﻏﺎﻧﻴﻪ ﺍﻟﺬﻱ‬ ‫ﺇﺫﺍ ﻭﻗﻊ ﰲ ﺁﺫﺍﻥ ﺍﻷﺥ ﻳﺸﻌﻞ ﻗﻠﺒﻪ ﻛﻤﺜﻞ ﻧﺎﺭ ﺑﻮﺟﻊ ﺍﻟﺰﻧﺎ‪ .‬ﻳﺎ ﺭﺑﻨـﺎ‬ ‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺑﺮﲪﺘﻚ ﺑﻄﻞ ﻭﻫﺞ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﻠﻌـﻮﻥ ﻣـﻦ‬ ‫ﻋﺎﺑﺪﻳﻚ‪ .‬ﻭﻫﺬﺍ ﺍﳌﻠﻌﻮﻥ ﻛﻠﻤﺎ ﺭﻛﺐ ﻫﺬﺍ ﺍﳌﻐﲎ ﻳﺘﻘﺪﻡ ﺇﱃ ﳌـﺲ‬ ‫ﺍﳉﺴﺪ ﻭﻳﺸﻌﻠﻪ‪ .‬ﺁﻩ ﻣﺎ ﺃﺻﻌﺐ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻭﻣﺎ ﺃﻗﻮﻯ ﻭﻣﺎ ﺃﻛﺮﺏ‬ ‫ﻣﺼﺎﻑ ﻫﺬﻩ ﺍﳊﺮﺏ ﺍﶈﻴﻄﺔ ﺑﺎﻷﺥ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻫـﺬﺍ ﻫـﻮ‬ ‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻜﻠﻞ ﻓﻴﻪ ﺍﻟﻌ ‪‬ﻤﺎﻟﲔ ﺑﺈﻛﻠﻴﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺑﺎﳊﻘﻴﻘـﺔ ﻳـﺎ‬ ‫ﺣﺒﻴﱯ ﺻﺪﻗﲏ ﻓﻴﻤﺎ ﺃﻗﻮﻝ ﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﺗـﺼﻌﺐ ﻭﳝـﺾ‬ ‫}‪{٥٩‬‬

‫ﻭﺟﻌﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻣﻦ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺬﺍﺏ ﺍﻟﱵ ﻳﻌـﺬﺏ ‪‬ـﺎ‬ ‫ﺍﳉﺴﺪ ﺑﺄﻭﺟﺎﻉ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺃﺟﻞ ﺍﳌﺴﻴﺢ‪ ،‬ﻓﻄﻮﰉ ﳌﻦ ﺃﺳﻠﻢ ﻧﻔﺴﻪ‬ ‫ﻟﻠﻤﻮﺕ ﻣﻦ ﺃﺟﻞ ﺍﳌﺴﻴﺢ ﻭﺍﺣﺘﻤﻞ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻭﱂ ﻳﻌﻂ ﻣﻮﺿـﻌﹰﺎ‬ ‫ﻟﻠﺮﺧﺎﻭﺓ ﻭﻳﻨﺘﻘﻞ ﻣﻦ ﺑﻴﺖ ﺍﻟﻘﺘﺎﻝ ﻷﻧﻪ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻮﺟـﻊ ﺍﻟـﺼﻌﺐ‬ ‫ﻳﻮﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﺇﻛﻠﻴﻞ ﺍﻟﻌﻔﺔ ﺍﻟﺬﻱ ﻳﻀﺊ ﻛﻠـﻪ ﺑﻨـﻮﺭ ﻋـﺪﻡ‬ ‫ﺍﻷﻭﺟﺎﻉ ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ ﺁﺑﺎﺅﻧﺎ ﻧﻈﺮ ﺣﺴﻦ ﺫﺍﺕ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻳﺸﺮﻕ‬ ‫ﻋﻠﻴﻪ ﴰﺲ ﺍﻟﱪ ﺍﻟﻌﻈﻴﻢ ﺃﻋﲏ ﺑﺬﻟﻚ ﻧﻈﺮ ﻧﻮﺭ ﺭﺑﻨﺎ‪.‬‬ ‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻻ ﲡﻌﻠﻪ ﻧﻌﻤﺔ ﺍﷲ ﻳﺜﺒﺖ ﻛﺜﲑﹰﺍ ﻭﺃﻻ ﻛﺎﻥ ﻳﺬﻫﺐ‬ ‫ﻧﻔﺲ ﺍﻷﺥ ﻭﳚﻌﻞ ﺃﳌﹰﺎ ﰲ ﻛﻠﻴﺘﻴﻪ ﻣﻦ ﻛﺜﺮﺓ ﺍﳊﺮﺍﺭﺓ ﺍﳌﻀﻄﺮﻣﺔ ﻣـﻦ‬ ‫ﻭﺟﻌﻪ ﻭﰲ ﺃﺣﻴﺎﻥ ﻛﺜﲑﺓ ﻳﺘﺼﺎﻋﺪ ﻣﻦ ﻫﺬﺍ ﺍﳊﺮﺏ ﺃﲞﺮﺓ ﺗﺼﻨﻊ ﺃﳌﹰﺎ‬ ‫ﰲ ﺍﳌﺦ‪ .‬ﻭﺃﻣﺎ ﺍﻷﺩﻭﻳﺔ ﺍﻟﱵ ﺗﺸﻔﻲ ﻫﺬﺍ ﺍﳊﺮﺏ ﻫﻲ ﺻﻮﻡ ﺍﻷﺳﺎﺑﻴﻊ‬ ‫ﻭﺳﻬﺮ ﺍﻟﻠﻴﺎﱄ ﺑﺪﻭﻥ ﺍﻧﻘﻄﺎﻉ ﻭﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﻛﻞ ﺃﻛﻞ ﻣﺎ ﺧﻼ ﺍﳋﺒﺰ‬ ‫ﺍﻟﺴﺎﺫﺝ ﻭﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﻧﻈﺮ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳊﺪﻳﺚ ﻣﻌﻬﻦ ﻭﻗﺮﺍﺀﺓ ﺩﺍﺋﻤﺔ‬ ‫ﻼ ﻭ‪‬ﺎﺭﹰﺍ‪ .‬ﻭﺃﻧﺎ ﺃﺷﲑ ﺑﺮﺃﻳﻲ ﻋﻠﻰ ﻣﻦ ﻣﻌﻪ‬ ‫ﻭﻣﻴﻄﺎﻧﻴﺎﺕ ﺑﻐﲑ ﺍﻧﻘﻄﺎﻉ ﻟﻴ ﹰ‬ ‫ﻫﺬﺍ ﺍﳊﺮﺏ ﺃﻧﻪ ﻣﻬﻤﺎ ﻗﺎﺗﻠﻚ ﻻ ﲣﺮﺝ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻗﻼﻳﺘـﻚ ﻭﻻ‬ ‫ﺗﺪﻉ ﺁﺧﺮﻳﻦ ﻳﺪﺧﻠﻮﻥ ﻋﻨﺪﻙ ﰲ ﻭﻗﺖ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻭﺃﻛﺜﺮ ﻣﻦ ﻗﺮﺍﺀﺓ‬ ‫ﺍﳌﺰﺍﻣﲑ ﻭﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺃﻭﺟﺎﻉ ﺍﻟﺸﻬﺪﺍﺀ ﻭﺍﳌﻴﻄﺎﻧﻴﺔ ﺃﻣﺎﻡ ﺍﻟﺼﻠﻴﺐ ﻓـﺈﺫﺍ‬ ‫ﻋﻤﻠﺖ ﻫﺬﺍ ﻓﺄﻧﺖ ﺗﻐﻠﺒﻪ ﺑﻘﻮﺓ ﻭﻣﻌﻮﻧﺔ ﺭﺑﻨﺎ ﻭﺗﺄﺧﺬ ﻣﻨﻪ ﺫﻟﻚ ﺍﳌﲑﺍﺙ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﺃﺧﺬﻩ ﻣﻨﻚ ﺃﻋﲏ ﺑﺬﻟﻚ ﺍﻟﻌﻔﺔ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻫﺬﺍ ﳘـﺎ‬ ‫ﺍﻟﻄﺎﺑﻌﺎﻥ ﺍﳌﻀﻴﺌﺎﻥ ﺑﻨﻮﺭ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ‪.‬‬ ‫}‪{٦٠‬‬

‫ﻭﺗﻈﻬﺮ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻳﻀﹰﺎ ﰲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺷﺒﻪ ﻛﻮﻛﺐ ﻛـﺜﲑ‬ ‫ﺍﻟﻨﻮﺭ‪ .‬ﻓﺒﻌﺪ ﳏﺎﺭﺑﺔ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻳﻌﻄﻲ ﻟﻠﻌﻘﻞ ﻧﻈﺮ ﺫﺍﺗﻪ ﻭﻓﻬﻢ ﻧﻈـﺮ‬ ‫ﻃﺒﺎﺋﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﲤﺘﻠﺊ ﺍﻟﻨﻔﺲ ﺩﺍﺋﻤﹰﺎ ﺑﻔﺮﺡ ﳐﻠﻮﻁ ﻓﻴـﻪ ﻭﺟـﻊ‬ ‫ﺍﻟﺪﻣﻮﻉ ﻭﻫﺬﺍ ﺍﳌﻠﻌﻮﻥ ﻭﺇﻥ ﻛﺎﻥ ﻳﻠﺠﻢ ﻭﻫﻴﺠﻪ ﻟﻜﻨﻪ ﻻ ﻳﺒﻄﻞ ﺣﺮﺑﻪ‬ ‫ﻣﻊ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﻭﲟﻘﺪﺍﺭ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺗﻌﻤﻞ ﻓﻴﻪ ﺍﻟﻨﻔﺲ ﻫﻜـﺬﺍ ﻳﻐـﲑ‬ ‫ﲡﺎﺭﺑﻪ‪ .‬ﻓﺈﺫﺍ ﻧﻈﺮ ﺃﻥ ﺍﻟﻨﻔﺲ ﻻ ﺗﻄﻴﻊ ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﺣﻴﻨﺌﺬ ﻳﻀﻊ ﺣﻴﻠﺔ‬ ‫ﺃﺧﺮﻯ ﺃﺷﺮ ﻣﻦ ﻛﻞ ﺍﳊﻴﻞ ﻭﺍﳌﻜﺎﺋﺪ ﺍﻟﱵ ﻋﻤﻠﻬﺎ ﺃﻣﺎﻡ ﺍﻟﻨﻔﺲ ﻓﺎﲰﻊ‬ ‫ﻛﻴﻒ ﺫﻟﻚ‪.‬‬ ‫‪ÝbjÛa@†a@ÞbnÓ‬‬ ‫ﺇﺫﺍ ﹸﻏﻠﺐ ﺍﳌﻠﻌﻮﻥ ﻣﻦ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻷﻭﱃ ﻭﺍﺳﺘﺤﻖ ﺍﻟﻌﻘﻞ ﳌﻮﻫﺒـﺔ‬ ‫ﺍﻟﻔﻬﻢ ﺣﻴﻨﺌﺬ ﻳﻐﲑ ﻫﻮ ﺃﻳﻀﹰﺎ ﺷﻜﻞ ﳏﺎﺭﺑﺘﻪ ﻣﻊ ﺍﻟﻌ ‪‬ﻤﺎﻝ ﻭﻳﻄـﺮﺡ ﰲ‬ ‫ﺍﻷﺥ ﺃﻓﻬﺎﻣﹰﺎ ﻋﺠﻴﺒﺔ ﻣﺴﺘﻌﺠﺒﺔ ﺍﻟﱵ ﺇﺫﺍ ﺯﺭﻋﺖ ﰲ ﻗﻠﺐ ﺍﻟﺮﺍﻫـﺐ‬ ‫ﲡﺬﺏ ﺍﻟﻌﻘﻞ ﻭﲣﺮﺟﻪ ﻣﻦ ﻣﻮﺿﻊ ﺍﻟﻨﻘﺎﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﻭﻳﺄﰐ ﻟﻸﺥ‬ ‫ﺑﻌﻼﻣﺎﺕ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺔ ﻭﻛﻠﻤﺎ ﺑﺬﺭ ﺯﺭﻋـﻪ‬ ‫ﺍﻟﺸﺮﻳﺮ ﻳﻬﺮﺏ ﻭﳜﺘﻔﻲ ﰲ ﳐﺎﺩﻉ ﺍﻟﻘﻠﺐ ﺍﳋﻔﻴﺔ ﻓﻴﻤﺘﻠـﺊ ﺍﻟﻘﻠـﺐ‬ ‫ﺧﻮﻓﹰﺎ ﻭﺍﻧﻘﺒﺎﺿﺎﹰ‪ ،‬ﻫﻬﻨﺎ ﻳﻠﺰﻡ ﺍﻟﺪﻟﻴﻞ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﻳﻔﺮﺯ ﺍﻟﻐﺶ ﻣـﻦ‬ ‫ﺍﳊﻖ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻭﻟﻴﺲ ﻟﻠﻌﻘﻞ ﺇﻓﺮﺍﺯ ﺍﻷﺭﻭﺍﺡ ﻓﺴﲑﺟﻊ‬ ‫ﺇﱃ ﻣﺼﺮ ﺍﻟﺸﺮ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻨﻔﺲ ﳎﺪ ﻭﻓﻬﻢ ﻓﻬﻮ ﻳﺮﻛﺐ ﺃﻳﻀﹰﺎ‬ ‫ﻣﺜﻠﻬﻤﺎ ﺣﱴ ﺇﺫﺍ ﺍﺳﺘﺪﺭﺝ ﺍﻟﻨﻔﺲ ﻭﺃﺧﺮﺟﻬﺎ ﻣﻦ ﻣﻮﺿﻊ ﺍﻟﻨﻘﺎﺀ ﺍﻟﱵ‬ ‫}‪{٦١‬‬

‫ﻫﻲ ﻓﻴﻪ‪ ،‬ﺣﻴﻨﺌﺬ ﳛﺮﻙ ﻭﳝﺪ ﻟﻪ ﺃﻓﻜﺎﺭ ﺍﻟﻈﻦ ﻭﻳﺰﻋﻢ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟـﻚ‬ ‫ﺃﻥ ﺗﻨﻔﻊ ﲟﻌﺮﻓﺘﻚ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻓﺈﺫﺍ ﻃﺎﻭﻋﻪ ﺍﻷﺥ ﰲ ﻫﺬﺍ ﻓﺘﻌﺎﱃ ﻭﺃﻧﻈﺮ‬ ‫ﻣﻦ ﺍﻵﻥ ﺁﻳﺎﺕ ﻭﺟﺮﺍﺋﺢ ﻭﻋﺠﺎﺋﺐ ﻭﺃﻓﻬﺎﻡ ﻟﻴﺲ ﳍﺎ ﺛﺒﺎﺕ ﺗﻠﻚ ﺍﻟﱵ‬ ‫ﺗﺘﺸﺒﻪ ﺑﺎﳊﻖ‪ ،‬ﻓﻬﻬﻨﺎ ﻳﺘﻔﻖ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻊ ﺷﻴﻄﺎﻥ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ‬ ‫ﺣﱴ ﺃﻧﻪ ﺇﺫﺍ ﺑﺬﺭ ﻫﺬﺍ ﺯﺭﻳﻌﺘﻪ ﺍﻟﺸﺮﻳﺮﺓ ﰲ ﺍﻷﻓﻬﺎﻡ ﻳﺪﺭﺝ ﺫﻟﻚ ﺍﻟﺬﻱ‬ ‫ﻟﻠﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻟﻜﺜﲑﻳﻦ ﺃﻥ ﳝﺪﺣﻮﻧﻪ ﻭﳝﺠﺪﻭﻧﻪ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻝ‬ ‫ﺍﻟﻄﻮﺑﺎﱐ ﺃﻭﻏﺮﻳﺲ ﺃﻥ ﺳﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻳﺪﻋﻮ ﺑﺎﻟﻜﻬﻨﻮﺕ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﺬﻳﻦ‬ ‫ﻳﻄﻠﺒﻮﻧﻪ ﻗﻴﺎﻡ ﻋﻠﻰ ﺍﻟﺒﺎﺏ‪ .‬ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﻳﻄﻐﻰ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺎﻷﺣﻼﻡ‬ ‫ﻭﻳﺮﻛﺐ ﺍﻷﻏﺎﱐ ﻟﻸﺥ ﺍﻟﺬﻱ ﻳﺘﺤﺎﺭﺏ ﻣﻌﻪ ﻓﺈﻥ ﻛـﺎﻥ ﻻ ﻳﻄﻴـﻊ‬ ‫ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻓﺈﻧﻪ ﻻ ‪‬ﻳﻐﻠﺐ ﻣﻨﻪ ﻭﻟﻜﻦ ﺇﺫﺍ ﻃﺎﻭﻋﻪ ﺗﺒﻌﺪ ﻣﻨﻪ ﺗﻠـﻚ‬ ‫ﺍﻟﻘﻮﺓ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺎﺑﻌﺔ ﻟﻪ ﰲ ﻗﺘﺎﻟﻪ ﻣﻌﻬﻢ‪ .‬ﻭﺇﺫﺍ ﺃﺑﻌﺪﺕ ﻣﻨﻪ‬ ‫ﻓﺤﻴﻨﺌﺬ ﲤﺘﻠﺊ ﺍﻟﻨﻔﺲ ﺑﻜﻞ ﻧﻮﻉ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻭﺑﺎﻷﻛﺜﺮ ﻓﻜﺮﺓ ﺍﳊﺴﺪ‬ ‫ﺗﻌﺬﺏ ﺍﻟﻨﻔﺲ ﻷ‪‬ﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺴﻤﻊ ﺗﺴﺒﻴﺢ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ ﲤﺠﻴﺪ‬ ‫ﺍﷲ ﺭﺏ ﺍﻟﻜﻞ ﻭﺇﺫﺍ ﻋﺮﻓﺖ ﻫﺬﻩ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻥ ﺍﻟﻨﻔﺲ ﻭﺻـﻠﺖ ﺇﱃ‬ ‫ﻫﺬﺍ ﺍﻟﻀﻌﻒ ﻓﺤﻴﻨﺌﺬ ﻳﺒﺘﻌﺪﺍﻥ ﻋﻨﻬﺎ ﺷﻴﻄﺎﻥ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻭﺷﻴﻄﺎﻥ‬ ‫ﺍﳊﺴﺪ ﻭﻳﺒﺘﺪﺉ ﻣﺮﻛﺐ ﺍﻷﻏﺎﱐ ﺑﺼﻔﺘﻪ ﺍﻷﻭﱃ ﻓﲑﻛـﺐ ﺃﻏﺎﻧﻴـﻪ‬ ‫ﺍﻟﻔﺎﺣﺸﺔ ﺗﻠﻚ ﺍﻟﱵ ﺗﻮﻗﻆ ﻭﺟﻊ ﺍﻟﺰﻧﺎ ﻭﺗﺸﺘﻌﻞ ﺍﻟﻨﻔﺲ ﺑﻨﺎﺭ ﺑﻮﺟـﻊ‬ ‫ﺍﻟﺰﻧﺎ ﻭﺗﺘﺮﻙ ﺍﻟﻨﻔﺲ ﺑﻴﺪﻳﻪ ﻭﻳﻜﻤﻞ ﻓﻴﻬﺎ ﻛﻞ ﻫﻮﺍﻩ ﺍﻟﺸﺮﻳﺮ ﻭﻟﻜـﻦ‬ ‫ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﻌﻤ‪‬ﺎﻝ ﺇﻥ ﻛﺎﻥ ﻟﻚ ﺩﻟﻴﻞ ﺣﻜﻴﻢ ﻓﺨﺮ ﻭﲤﺮﻍ ﻗﺪﺍﻣﻪ‬ ‫ﻟﻜﻴﻤﺎ ﻳﻌﻠﻤﻚ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻮﱘ ﻟﺘﺴﻠﻚ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺩﻟﻴﻞ ﻭﱂ‬ ‫}‪{٦٢‬‬

‫ﺗﻘﱳ ﺇﻓﺮﺍﺯ ﺍﻷﺭﻭﺍﺡ ﺑﻌﺪ ﻓﺎﺟﻌﻞ ﻟﻚ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ﺃﻗﻮﳍﺎ ﻟـﻚ‬ ‫ﰲ ﻗﻠﺒﻚ ﺣﱴ ﻛﻠﻤﺎ ﺗﻘﺪﻡ ﺇﻟﻴﻚ ﻫﺬﺍ ﺍ‪‬ﺮﺏ ﺗﻌﺮﻓﻪ ﻷﻥ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‬ ‫ﻼ ﻣﻦ‬ ‫ﺻﻌﺐ ﺟﺪﹰﺍ ﻭﺑﺪﻭﻥ ﺃﻥ ﻳﺄﺧﺬ ﺍﻹﻧﺴﺎﻥ ﲡﺮﺑﺔ ﰲ ﺫﺍﺗﻪ ﻓﺈﻥ ﻗﻠﻴ ﹰ‬ ‫ﺍﻟﻨﺎﺱ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺇﻓﺮﺍﺯﻫﺎ‪ .‬ﻷ‪‬ﺎ ﺃﺧﺬﺕ ﺷﻜﻞ ﺍﳋـﺮﺍﻑ‬ ‫ﺍﻟﻮﺩﻋﺎﺀ ﻣﻦ ﺧﺎﺭﺟﻬﺎ ﻭﺃﻣﺎ ﺩﺍﺧﻠﻬﺎ ﻓﻤﻤﺘﻠﺌﺔ ﻣﻦ ﻣـﺮﺁﺓ ﺍﻟـﺬﺋﺎﺏ‬ ‫ﺍﳋﺎﻃﻔﺔ ﻭﻟﻜﻦ ﺍﻟﺮﺏ ﻗﺪ ﻗﺎﻝ ﺃﻧﻪ ﻣﻦ ﲦﺎﺭﻫﻢ ﺗﻌﺮﻓﻮ‪‬ﻢ ﻓﺎﲰﻊ ﻣـﺎ‬ ‫ﻫﻲ ﲦﺎﺭﻫﻢ‪.‬‬ ‫‪òîãbrÛa@òjmŠ½a@pbíŒÈm‬‬ ‫ﺇﻥ ﺍﺑﺘﺪﺃﺕ ﺍﻷﻓﻬﺎﻡ ﺗﺘﺤﺮﻙ ﰲ ﻗﻠﺒﻚ ﻓﻬﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺗﻜﻮﻥ ﻟﻚ‪.‬‬ ‫ﺍﺟﻌﻞ ﺑﲔ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﻧﻘﺎﺀ ﺍﻷﻓﻜﺎﺭ ﺃﻭ ﻣﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﺃﻭ ﻣـﻦ‬ ‫ﻧﻌﻤﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺃﻭ ﻣﻦ ﻣﻮﺍﻇﺒﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭ ﻣﻦ ﺗﻠﻚ ﺍﻟـﺰﺭﻭﻉ‬ ‫ﺍﻟﻄﺒﻴﻌﻴﺔ ﺗﺸﺮﻕ ﰲ ﻗﻠﺒﻚ ﻟﺘﻠﻚ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﻣﻦ ﺫﻟـﻚ ﺍﻟـﺸﻴﻄﺎﻥ‬ ‫ﺍﳌﻠﻌﻮﻥ ﻳﺰﺭﻉ ﻓﻴﻚ‪ .‬ﺍﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﺍﺑﺘﺪﺃﺕ ﻛﻞ ﺍﻷﻓﻬﺎﻡ ﺃﻥ ﺗﺘﺤـﺮﻙ‬ ‫ﰲ ﻗﻠﺒﻚ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻉ ﺍﻷﻓﻜﺎﺭ ﻓﻴﺤﻴﺪﻭﻥ ﺫﻫﻨﻚ ﻭﳝﻸﻭﻥ ﻧﻔﺴﻚ‬ ‫ﺑﺎﻟﻔﺮﺡ ﻭﻭﺟﻊ ﺍﻟﺪﻣﻮﻉ ﻭﻳﻐﺮﻗﻮﻥ ﻋﻘﻠﻚ ﺑﺎﻻﺗـﻀﺎﻉ ﻭﺍﻟـﺴﻬﻮﻟﺔ‬ ‫ﻭﺍﻟﻴﻘﻈﺔ ﻓﺎﻋﺮﻑ ﺃ‪‬ﺎ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ‪ .‬ﻭﻛﻠﻤﺎ ﻓﺎﺽ ﻳﻨﺒﻮﻉ ﻗﻠﺒﻚ‬ ‫ﻣﻨﻬﺎ ﻓﺄﻋﻄﻬﺎ ﻣﻮﺿﻌﹰﺎ ﻟﻠﻮﻫﺠﺔ ﻭﺃﺭﺑﻂ ﲨﻴﻊ ﺃﺑﻮﺍﺏ ﻗﻼﻳﺘﻚ ﻭﺃﺩﺧﻞ‬ ‫ﺇﱃ ﺍﻟﻘﻼﻳﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﺟﻠﺲ ﰲ ﺍﻟﻈﻼﻡ ﰲ ﻣﻮﺿﻊ ﻻ ﻳﺴﻤﻊ ﻓﻴـﻪ‬ ‫ﺻﻮﺕ ﻋﺼﻔﻮﺭ‪ .‬ﻭﺇﻥ ﺃﺗﻰ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻓﻼ ﺗﻘﻢ ﺑﺎﻟﻜﻠﻴﺔ ﻟﻜﻴﻤﺎ ﻻ‬ ‫}‪{٦٣‬‬

‫ﺗﻜﻮﻥ ﻣﺜﻞ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻳﺒﺪﻝ ﺑﻘﻠﺔ ﻣﻌﺮﻓﺘﻪ ﺭﺑﻮﺓ ﺫﻫﺐ ﲝﺒﺘﲔ ﻣﻦ‬ ‫ﺍﻟﺘﲔ ﻟﺘﺤﻠﻴﺔ ﻓﻤﻪ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻭﻟﻜﻦ ﻛﻦ ﻛﺎﻟﺘﺎﺟﺮ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ‬ ‫ﺇﺫﺍ ﺻﺎﺩﻓﺘﻪ ﺍﳉﻮﻫﺮﺓ ﺍﻟﻜﺜﲑﺓ ﺍﻟﺜﻤﻦ ﻓﺈﻧﻪ ﻻ ﻳﺒﺪﳍﺎ ﺑﺎﻷﺷﻴﺎﺀ ﺍﳊﻘﲑﺓ‬ ‫ﺍﻟﱵ ﰲ ﻛﻞ ﺣﲔ ﻣﻮﺿﻮﻋﺔ ﺃﻣﺎﻣﻪ‪ .‬ﻭﺗﻜﻮﻥ ﺁﺧﺮﺗﻚ ﻣﺜـﻞ ﺫﻟـﻚ‬ ‫ﺍﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﻣﺼﺮ ﻓﺈﻧﻪ ﺗﺮﻙ ﺃﻛﻞ ﺍﳌﻦ ﺍﻟﺮﻭﺣﺎﱐ ﻭﻛﺎﻥ‬ ‫ﻳﺸﺘﻬﻲ ﺃﻛﻞ ﺍﳌﺼﺮﻳﲔ ﺍﻟﻘﺬﺭ‪ .‬ﻭﻟﻜﻦ ﺃﻧﺖ ﺃﻳﻬـﺎ ﺍﻷﺥ ﺍﻟﻌﻤ‪‬ـﺎﻝ‬ ‫ﻓﺎﺩﺧﻞ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻫﻮ ﺩﺍﺧﻠﻚ ﻭﺍﺷﺨﺺ ﻧﻈﺮ ﺫﻫﻨﻚ ﻟـﺬﻟﻚ‬ ‫ﺍﻟﻨﻮﺭ ﺍﻟﺒﻬﻲ ﺍﻟﺬﻱ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻷﻓﻬﺎﻡ ﺍﻟﺬﻱ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻳﻀﺊ ﻓﻴـﻚ‬ ‫ﻭﺍﻏﺘﺬﻯ ﻣﻨﻬﺎ ﻣﺎ ﺩﺍﻡ ﺭﺑﻨﺎ ﻳﻌﻄﻴﻚ ﻣﻮﺿﻌﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﻫﻨﺎﻙ‬ ‫ﻓﺎﻫﺘﻢ ﺑﻘﻮﺍﻧﲔ ﺍﻟﻘﻼﻳﺔ ﺟﻴﺪﹰﺍ ﻭﻻ ﺗﺘﻮﺍﱏ ﰲ ﺻﻠﻮﺍﺗﻚ ﻷﻥ ﺍﻟﺮﺍﻫـﺐ‬ ‫ﺇﺫﺍ ﺗﻮﺍﱏ ﻓﻴﻬﺎ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻳﺴﻠﻢ ﺑﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ ﻣﺜﻞ ﻛﻠﻤﺔ ﺍﻵﺑﺎﺀ‪.‬‬ ‫ﻓﻬﺬﺍ ﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻻ ﻳﺘﻌﺒﺪ ﻟﻠﻨﻮﺍﻣﻴﺲ ﺍﳌﻜﺘﻮﺑﺔ ﻷﻥ ﻋﻤﻠﻪ ﻫﻮ‬ ‫ﻓﻮﻕ ﺍﺣﺘﻔﺎﻅ ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﺮﺍﻫﺐ ﻣﻘﻴﻢ ﻫﻨﺎﻙ ﻓﻠﻴﺲ ﻟﻪ ﺃﻥ‬ ‫ﻳﺘﻌﺒﺪ ﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﳌﻮﺿﻮﻋﺔ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟـﺬﻱ‬ ‫ﻗﺎﻝ ﻋﻨﻪ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ ﻟﻴﺲ ﻋﺒﺪ ﻭﻻ ﺣﺮ ﻭﻻ ﺧﺘﺎﻥ ﻭﻻ ﻏﺮﻟﺔ ﻟﻜﻦ‬ ‫ﺍﻟﻜﻞ ﻭﰲ ﺍﻟﻜﻞ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺇﻥ ﺍﻟﺬﻫﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﺘﻤﻞ ﺣﺮﺍﺭﺓ‬ ‫ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﻭﺇﻟﻴﻚ ﺍﻹﻓﺮﺍﺯ ﺍﻟﺬﻱ ﻣﻦ ﺃﻓﻬﺎﻡ ﺍﻟﻴﻤﲔ ﻛﻠﻬﺎ ﻓﻨـﺘﻜﻠﻢ‬ ‫ﺃﻭ ﹰﻻ ﻣﻦ ﺃﺟﻞ ﺗﻠﻚ ﺍﻟﱵ ﻣﻦ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﻷ‪‬ﺎ ﻫـﻲ ﺃﻭﻝ ﺯﺭﻉ‬ ‫ﻳﺰﺭﻉ ﰲ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺈﻥ ﺍﺑﺘﺪﺃ ﻳﻘﻊ ﰲ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻊ ﻭﻧﺪﺍﻣـﺔ‬ ‫ﻭﻳﺬﻛﺮ ﺇﺣﺴﺎﻥ ﺗﺪﺑﲑ ﺍﷲ ﻟﺪﻳﻪ ﰲ ﻛﻞ ﺣﲔ ﻭﻛﻢ ﺃﻛﺮﻡ ﺍﷲ ﺟﻨﺴﻨﺎ‬ ‫}‪{٦٤‬‬

‫ﺑﺮﲪﺘﻪ ﻭﻳﻬﺘﻢ ﺑﻨﺎ ﰲ ﻛﻞ ﺣﲔ ﰲ ﺃﻭﺍﻧﻪ ﻭﻛﻢ ﺗﻜﻮﻥ ﻇﻼﻣﺘﻨﺎ ﻟﻪ ﻣﻦ‬ ‫ﺃﻧﻨﺎ ﻟﺴﻨﺎ ﻻ ﳓﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻓﻘﻂ ﺑﻞ ﻧﻐﻀﺒﻪ ﺑﺄﻋﻤﺎﻟﻨﺎ ﺍﻟﺸﺮﻳﺮﺓ‪ ،‬ﻭﳌﺎ‬ ‫ﺃﻏﻀﺒﻨﺎﻩ ﻭﳓﻦ ﻫﻜﺬﺍ ﺻﻨﻊ ﻣﻌﻨﺎ ﻫﺬﻩ ﺍﳋﲑﺍﺕ ﻫﻜﺬﺍ ﻓﻤﻊ ﻫـﺬﻩ‬ ‫ﺍﻷﻓﻬﺎﻡ ﺗﺄﰐ ﺍﻟﺪﻣﻮﻉ ﻣﻦ ﺍﻟﻌﻴﻨﲔ ﺑﻼ ﻛﻴﻞ ﻓﺄﻣﺎ ﻋﻠﺔ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ‬ ‫ﻓﻬﻲ ﺗﻜﻮﻥ ﻣﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻭﰲ ﺣﲔ ﺯﻳـﺎﺭﺓ ﺃﻓﻬـﺎﻡ‬ ‫ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﺇﺫﺍ ﺭﻗﺪ ﺍﻟﺮﺍﻫﺐ ﰲ ﺍﻟﻠﻴﻞ ﻛﺎﻥ ﺃﻭ ﰲ ﺍﻟﻨﻬﺎﺭ ﻓـﺈﻥ‬ ‫ﺫﻫﻨﻪ ﻻ ﻳﺒﻄﻞ ﻣﻦ ﺩﺭﺱ ﺍﳌﺰﺍﻣﲑ ﻭﺍﳍﺬﻳﺬ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻭﻫﺬﻩ‬ ‫ﻫﻲ ﻋﻼﻣﺔ ﻫﻴﺠﺎﻥ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﰲ ﺍﻟﻨﻔﺲ ﻭﺫﻟﻚ ﺇﺫﺍ ﺍﺑﺘـﺪﺃﺕ‬ ‫ﺍﻟﻨﻔﺲ ﺗﺼﻞ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻨﻘﺎﺀ ﺃﻋﲏ ﺑﺬﻟﻚ ﰲ ﺃﻭﻝ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪.‬‬ ‫ﻭﺃﻣﺎ ﳏﺒﺔ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﱵ ﻣﻦ ﺃﺟﻞ ﺍﷲ ﻓﺈ‪‬ﺎ ﺗﻜﻮﻥ ﰲ ﺯﻳﺎﺩﺓ ﺃﻓﻬـﺎﻡ‬ ‫ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﻓﻠﻮ ﻛﺎﻥ ﻣﺴﺘﻄﺎﻋﹰﺎ ﻻ ﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺗﺪﺑﲑﹰﺍ ﻣﺎ ﺇﻻ‬ ‫ﻭﻳﻜﻤﻠﻪ ﰲ ﺫﺍﺗﻪ‪.‬‬ ‫ﺃﻣﺎ ﻋﻼﻣﺔ ﲢﺮﻳﻚ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻦ ﻣـﻼﻙ ﺍﳊﻔـﻆ ﰲ‬ ‫ﺍﻟﻨﻔﺲ ﻓﺈﻥ ﻧﺎﺭﹰﺍ ﺗﻘﻊ ﰲ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﳛﺘﺮﻕ ﻭﻳﺸﺘﻌﻞ ‪‬ﺎ ﺍﻟﻠﻴـﻞ‬ ‫ﻭﺍﻟﻨﻬﺎﺭ ﻷﻥ ﻋﻠﺔ ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﺗﻜﻮﻥ ﰲ ﺍﻟﻨﻔﺲ ﻣـﻦ ﻣـﻼﻙ‬ ‫ﺍﳊﻔﻆ ﺗﻜﻮﻥ ﻣﻦ ﺗﺎﻭﺭﻳﺎ ﺍﶈﺴﻮﺳﺎﺕ‪ .‬ﻓﻴﺤﺴﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﻟﻠﻌﻘﻞ‬ ‫ﺍﻟﺘﻌﺠﺐ ﻋﻠﻰ ﺧﻠﻘﺔ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻟﱪﻳﺔ‪ .‬ﻛﻴﻒ ﺧﻠﻘﺖ ﻫﺬﻩ ﺍﻟﱪﻳـﺔ‬ ‫ﻣﻦ ﻻ ﺷﻲﺀ ﻭﻛﻴﻒ ﺍﺳﺘﻄﺎﻋﺖ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟﻀﺎﺑﻄﺔ ﻟﻠﻜﻞ ﺃﻥ ﺗﺄﰐ‬ ‫‪‬ﺬﻩ ﺍﻟﱪﻳﺔ ﻣﻦ ﻻ ﺷﻲﺀ ﺇﱃ ﺍﻟﻜﻴﻨﻮﻧﺔ ﻭﻳﻄﺮﺡ ﻓﻬﻢ ﻭﺍﺣﺪ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﺃﻧﻮﺍﻉ ﺍﳋﻼﺋﻖ ﻣﻨﻪ ﻭﺑﻪ ﰲ ﺫﻫﻦ ﺍﻹﻧﺴﺎﻥ ﻭﳚﻌﻞ ﺍﻟﻌﻘـﻞ ﻳﻌﺠـﺐ‬ ‫}‪{٦٥‬‬

‫ﻭﻳﺪﻫﺶ ﻣﻦ ﻭﺑﻮﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻄﺒﺎﺋﻊ‪ .‬ﻭﻛﻢ ﺍﻋﺘﲎ ﺍﷲ ﺍﻟﺼﺎﱀ‬ ‫ﺍﻟﺮﺣﻮﻡ ﺑﺘﺪﺑﲑ ﺍﳋﻠﻴﻘﺔ ﺣﱴ ﺑﺪﺑﻴﺐ ﺣﻘﲑ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻣﺎ‬ ‫ﺩﺍﻡ ﻣﻼﻙ ﺍﳊﻔﻆ ﻳﺮﻣﻲ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﺣﺮﺍﺭﺓ ﺃﻓﻬﺎﻡ ﺗﺪﺑﲑ ﺍﷲ‬ ‫ﺍﻟﺬﻱ ﰲ ﺍﻟﻜﻞ ﻳﺴﻜﺮ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﻔﺮﺡ ﻭﺗﺄﰐ ﺩﻣﻮﻉ ﺑﻼ ﻛﻴﻞ‬ ‫ﻣﻦ ﻋﻴﻨﻴﻪ ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﻜﻮﻥ ﻣﻦ ﻭﺟﻊ ﻭﻛﺂﺑﺔ ﺑﻞ ﻣﻦ ﻓﺮﺡ ﻭﺗﻌﺠﺐ‬ ‫ﻭﺃﻓﻬﺎﻡ ﻭﻣﻊ ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﻳﻜﻮﻥ ﺃﻳﻀﹰﺎ ﻓﻴﺾ ﻛﻼﻡ ﻗﻠﻴـﻞ ﺳـﺮﻱ‬ ‫ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ ﺃﺳﺮﺍﺭ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﻌﺎﱂ ﺑﻞ ﺃ‪‬ﺎ ﻣﻦ ﺃﻓﻬـﺎﻡ ﻃﺒـﺎﺋﻊ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺗﺄﰐ ﻛﻠﻬﺎ ﺇﱃ ﺍﻻﺳﺘﻌﻼﻥ‪ .‬ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﺜﺒـﺖ‬ ‫ﻛﺜﲑﹰﺍ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺍﳊﺮﺍﺭﺓ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻦ ﳌﺲ ﺍﳌﻼﻙ ﺗﻘﻄﻌﻪ ﺇﺫ ﺃﻧﻪ‬ ‫ﻳﻜﻮﻥ ﻻﺑﺴﹰﺎ ﺍﻟﻨﻔﺲ ﺩﺍﺋﻤﹰﺎ ﰲ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ‪ .‬ﻭﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ‬ ‫ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﻣﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﻫﻲ ﺩﻣﻮﻉ ﻓﺮﺡ ﻭﺣﺮﺍﺭﺓ ﺃﻓﻬـﺎﻡ ﻻ‬ ‫ﻼ ﻭﻻ ‪‬ﺎﺭﹰﺍ ﻭﻫﺬﻩ ﻫﻲ ﲢﺮﻳﻚ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﺗﻜـﻮﻥ ﻣـﻦ‬ ‫ﺗﻨﻘﻄﻊ ﻟﻴ ﹰ‬ ‫ﺍﻟﻨﻌﻤﺔ ﰲ ﺍﳍﺪﻭﺀ ﻭﻋﻨﺪ ﺍﻷﺥ ﺇﺫ ﺗﺒﺪﻱ ﻭ‪‬ﻴﺞ ﰲ ﺍﻟﻘﻠﺐ ﻭﻟﻴﺲ ﻓﻴﻬﺎ‬ ‫ﺩﻣﻮﻉ ﺑﻞ ﻓﺮﺡ ﺑﻨﻌﻤﺔ ﻭﻋﺠﺐ ﻻ ﻳﻨﻄﻖ ﺑﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﻬﺎﺀ ﺍﻟـﺬﻱ‬ ‫ﻳﺸﺮﻕ ﻣﻨﻪ ﻭﻓﻴﺾ ﻛﻼﻡ ﻏﲑ ﻣﻨﻘﻄﻊ ﻭﺃﺳﺮﺍﺭ ﻭﺗﻨﺒﻴﻬﺎﺕ ﺗﻜـﺸﻒ‬ ‫ﻣﻦ ﻓﻴﺾ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﻟﻴﺴﺖ ﻫﻲ ﻣﻦ ﻛﺘﺐ ﻭﻻ ﻣﻦ ﻋﻠﻢ ﺁﺧﺮﻳﻦ‬ ‫ﻭﻟﻜﻦ ﺍﻟﻌﻘﻞ ﻳﻨﻈﺮ ﺗﻠﻚ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺷﺒﻪ ﻛﻮﻛﺐ‬ ‫ﻭﻳﺘﻨﻌﻢ ‪‬ﺎ ﺍﻟﺬﻫﻦ ﺃﻳﻀﹰﺎ ﻭﻻ ﺗﺄﰐ ﻛﺘﺮﻛﻴﺐ ﻣﺜﻞ ﺗﻠﻚ ﺍﻟﱵ ﺗﻜـﻮﻥ‬ ‫ﻣﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﻟﻜﻦ ﺍﻟﻨﻔﺲ ﺗﻨﻈﺮ ﻫﻴﺠﺎﻥ ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﺍﻟﺜﻼﺛـﺔ‬ ‫ﻓﺘﻨﻈﺮ ﺍﻷﻭﱃ ﺍﻟﱵ ﻣﻦ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﺷﺒﻪ ﺣﺠﺮ ﺍﳌﻬﺎ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ‬ ‫}‪{٦٦‬‬

‫ﻣﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﺗﻜﻮﻥ ﻧﻮﺭﺍﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ ﺗﻜﻮﻥ ﻣـﺸﺘﻤﻠﺔ ﺑﻨـﻮﺭ‬ ‫ﺍﻷﻣﺜﺎﻝ ﻟﻪ ﻫﺬﻩ ﻫﻲ ﺑﺎﺧﺘﺼﺎﺭ ﺍﻟﺜﻼﺙ ﻋﻼﻣﺎﺕ ﺍﻟﱵ ﻟﻸﻓﻬﺎﻡ ﺍﻟـﱵ‬ ‫ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻹﳝﻦ ﻭﺇﻟﻴﻚ ﺍﻵﻥ ﺍﳊﺮﻛﺔ ﺍﻟﺘﺎﺑﻌﺔ ﳍﺬﺍ ﺍﳍﻴﺠﺎﻥ ﺍﻟـﺬﻱ‬ ‫ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻭﻋﻼﻣﺘﻬﺎ‪ .‬ﺇﻧﻪ ﻋﻨﺪ ﺯﻳﺎﺭﺓ ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﻳﺘﺒﻌﻬـﺎ‬ ‫ﺣﺮﻛﺔ ﺍﻻﺗﻀﺎﻉ ﺫﻟﻚ ﺍﻟﺬﻱ ﺇﺫﺍ ﺍﺑﺘﺪﺃ ﺃﻥ ﻳﻬﻴﺞ ﰲ ﺍﻟﻨﻔﺲ ﺗﻔﻮﺡ ﻣﻨﻪ‬ ‫ﻭﳜﺮﺝ ﻣﻦ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺭﺍﺋﺤﺔ ﻃﻴﺒﺔ ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺣﻮﺍﺱ ﺍﳉﺴﺪ‬ ‫ﺍﳌﻴﺖ ﻗﺒﻮﳍﺎ ﺣﱴ ﺃﻥ ﺛﻴﺎﺏ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻭﺟﺴﺪﻩ ﻛﻠﻪ ﻳﺘﻐﲑ ﻣـﻦ‬ ‫ﺗﻠﻚ ﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﻄﺎﻫﺮﺓ ﻭﻧﺴﻴﻤﻬﺎ ﻭﻣﺎ ﺩﺍﻣﺖ ﺣﺮﻛﺔ ﺍﻻﺗﻀﺎﻉ ﻫـﺬﻩ‬ ‫ﳏﻔﻮﻇﺔ ﰲ ﺍﻟﻨﻔﺲ ﻓﺈ‪‬ﺎ ﺗﺸﺘﻌﻞ ﰲ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻣﺜﻞ ﺷﻌﻠﺔ ﻧـﺎﺭ‬ ‫ﻭﻣﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻟﻨﺎﺭ ‪‬ﻴﺞ ﻣﻦ ﺩﺍﺧﻞ ﻓﺈﻥ ﺃﻓﻬﺎﻣﹰﺎ ﺗﺸﺒﻪ ﻳﻨﺒﻮﻉ ﻣﺎﺀ‬ ‫ﺗﻔﻴﺾ ﻭﲣﺮﺝ ﻣﻦ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻣﺎ ﺩﺍﻡ ﻧﻮﺭ ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﻳﺸﺮﻕ‬ ‫ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﺩﺍﺧﻞ ﻓﺈﻥ ﺩﻣﻮﻉ ﺍﻟﻔﺮﺡ ﺗﺄﰐ ﺇﱃ ﺍﻟﻌﻴـﻨﲔ ﻛـﺸﺒﻪ‬ ‫ﺃﻭﺩﻳﺔ ﻣﺎﺀ‪ .‬ﻭﻛﻠﻤﺎ ﺳﺎﻟﺖ ﻫﺬﻩ ﺍﻟﺪﻣﻮﻉ ﻣﻦ ﺍﻟﻌﻴﻨﲔ ﻓﺈﻥ ﺍﻟﻘﻠـﺐ‬ ‫ﳝﺘﻠﺊ ﻣﻦ ﺩﺍﺧﻠﻪ ﺑﺒﻬﺠﺔ ﻭﻓﺮﺡ ﻭﺭﺟﺎﺀ ﺗﻠﻚ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺘﻴﺪﺓ ﺗﻠﻚ ﺍﻟﱵ‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ ﻟﺴﺎﻥ ﺃﻥ ﻳﺘﺮﲨﻬﺎ ﻭﻻ ﻳﻘﻮﻯ ﻋﻠﻰ ﻗﻮﻝ ﺃﻓﻬﺎﻡ ﺃﺳﺮﺍﺭﻫﺎ‪.‬‬ ‫ﻭﻳﺼﻒ ﺁﺑﺎﺅﻧﺎ ﻫﺬﻩ ﺍﻟﺪﻣﻮﻉ ﺃ‪‬ﺎ ﺇﺫﺍ ﻭﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧـﻪ ﻻ‬ ‫ﳜﺎﻑ ﻣﻦ ﻗﺘﺎﻝ ﺍﻟﻔﻠﺴﻄﻨﻴﲔ ﺍﳌﻌﻘﻮﻝ ﻭﻣﺎ ﺩﺍﻣﺖ ﻫـﺬﻩ ﺍﻷﻓﻬـﺎﻡ‬ ‫ﻭﺣﺮﻛﺔ ﺍﻻﺗﻀﺎﻉ ﻫﺬﺍ ﻭﻫﺬﻩ ﺍﻟﺪﻣﻮﻉ ﻣﻮﺟﻮﺩﺓ ﻋﻨﺪ ﺍﻟﺮﺍﻫﺐ ﻓﺈﻧـﻪ‬ ‫ﻻ ﻳﻮﺟﺪ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻪ ﺧﺎﻃﺊ ﰲ ﺍﻟﻌﺎﱂ ﺑﻞ ﳛـﺴﺐ ﻛـﻞ ﺍﻟﻨـﺎﺱ‬ ‫ﺻﺪﻳﻘﲔ‪ .‬ﻃﻮﰉ ﻟﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﳍﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﻭﺫﺍﻕ‬ ‫}‪{٦٧‬‬

‫ﺫﻫﻨﻪ ﻣﻦ ﻧﻌﻴﻢ ﻫﺬﻩ ﺍﻷﺳﺮﺍﺭ ﻓﺈﻧﻪ ﻣﻦ ﻗﻮﺓ ﻫﻴﺠﺎﻥ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﻳﻘﻊ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﳝﻜﺚ ﻳﻮﻣﹰﺎ ﺃﻭ ﺍﺛﻨﲔ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘـﻮﻡ‬ ‫ﻷﻥ ﺍﳉﺴﺪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﺣﺘﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻔﺮﺣﺔ ﻭﻻ ﻳﺄﺧﺬ ﻗﻮﺗـﹰﺎ ﻭﻻ‬ ‫ﻳﻜﻮﻥ ﻟﻪ ﻧﻮﻣﹰﺎ ﻣﺜﻞ ﺍﻟﻌﺎﺩﺓ ﻷﻥ ﺍﳉﺴﺪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻳﻘﺘﺎﺕ ﻣـﻊ‬ ‫ﺍﻟﻨﻔﺲ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻣﻦ ﺣﻼﻭﺓ ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﻭﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻗﺎﺋﻤﹰﺎ ﰲ‬ ‫ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﺈﻧﻪ ﻳﺸﺮﻕ ﻋﻠﻴﻪ ﻧﻮﺭ ﰲ ﺍﻟﻠﻴﻞ ﻭﰲ ﺍﻟﻨﻬﺎﺭ ﻭﻻ ﳛﺘـﺎﺝ‬ ‫ﺑﻌﺪ ﺇﱃ ﻧﻮﺭ ﺍﻟﺸﻤﺲ ﰲ ﺍﻟﻨﻬﺎﺭ ﻭﻻ ﺇﱃ ﺍﻟﻘﻤﺮ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻠﻴـﻞ ﻷﻥ‬ ‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻋﻨﺪﻩ ﺳﻴﺎﻥ‪.‬‬ ‫ﻭﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﻫﺬﻩ ﺍﳌﻮﻫﺒﺔ ﳛﺘﺎﺝ ﺇﱃ ﺍﳍﺪﻭﺀ ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﺮﺍﻫﺐ‬ ‫ﰲ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﻓﺈﻧﻪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻛﻤﺎﻝ ﺍﻟﺴﺎﻋﺎﺕ ﻭﻻ ﺇﱃ ﻋﻤـﻞ‬ ‫ﺍﻟﻘﺮﺍﺀﺓ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺗﻌﺐ ﺍﻟﺘﺎﺟﺮ ﺣﱴ ﺗﻘﻊ ﺑﻴﺪﻳﻪ ﺍﳉﻮﻫﺮﺓ ﺍﻟﻜﺜﲑﺓ‬ ‫ﺍﻟﺜﻤﻦ‪.‬‬ ‫ﺃﻧﻈﺮ ﻳﺎ ﺃﺧﻲ ﺇﻥ ﺍﷲ ﻻ ﻳﻄﻠﺐ ﻣﻨﻚ ﰲ ﻫﺬﻩ ﺍﻷﻳـﺎﻡ ﺳـﻮﻯ‬ ‫ﺣﻔﻆ ﺍﳍﺪﻭﺀ ﻭﻻ ﻳﻜﻮﻥ ﻟﻚ ﺩﺧﻮﻝ ﻭﺧﺮﻭﺝ ﻋﻨﺪ ﺇﻧﺴﺎﻥ ﻳـﺪﺧﻞ‬ ‫ﻋﻨﺪﻙ‪ .‬ﺃﺫﻛﺮ ﻳﺎ ﺣﺒﻴﱯ ﺫﻟﻚ ﺍﻟﻄﻮﺑﺎﱐ ﺍﻟﻌﻈﻴﻢ ﺃﻧﺒﺎ ﺍﺧﻼﺱ ﺇﻧـﻪ ﱂ‬ ‫ﳜﺮﺝ ﺇﱃ ﺍﻟﺒﺎﺏ ﺍﳋﺎﺭﺟﻲ ﺣﱴ ﻋﻨﺪ ﺃﺧﺬ ﻫﺪﻳﺔ ﺃﺭﺳﻠﻬﺎ ﺇﻟﻴﻪ ﺇﻧﺴﺎﻥ‬ ‫ﻣﻦ ﺁﺑﺎﺋﻨﺎ ﻣﻦ ﺑﲏ ﻃﻐﻤﺘﻪ ﻭﺫﻟﻚ ﻣﻦ ﺃﺟﻞ ﻋﻈﻢ ﻫﺬﻩ ﺍﳌﻮﻫﺒﺔ ﺍﻟـﱵ‬ ‫ﻛﺎﻥ ﻗﺎﺋﻤﹰﺎ ﻓﻴﻬﺎ ﻭﻗﺎﻝ ﻟﺬﻟﻚ ﺍﻟﺬﻱ ﻗﺮﻉ ﺑﺎﺑﻪ ﻟﻮ ﺃﻥ ﻫﺬﻩ ﲨﻴﻌﻬـﺎ‬ ‫ﺗﻔﺎﺡ ﻣﻦ ﺫﻫﺐ ﻓﻬﻲ ﳏﺴﻮﺑﺔ ﻋﻨﺪﻱ ﻛﻤﺜﻞ ﺍﻟﺰﺑﻞ ﺇﺫﺍ ﻗﺎﺭﻧﺖ ‪‬ـﺎ‬ ‫}‪{٦٨‬‬

‫ﺍﳌﻮﻫﺒﺔ ﺍﻟﱵ ﺃﻋﻄﺎﻧﻴﻬﺎ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﻟﻄﻮﺑـﺎﱐ‬ ‫ﺃﺭﺳﺎﻧﻴﻮﺱ ﻣﻊ ﺫﻟﻚ ﺍﻟﺬﻱ ﺟﺎﺀ ﻟﻴﻨﻈﺮﻩ ﻓﺈﻧﻪ ﱂ ﻳﻔﺘﺢ ﻓﺎﻩ ﻭﻻ ﺗﻜﻠﻢ‬ ‫ﻣﻊ ﺫﻟﻚ ﺍﻟﻄﻮﺑﺎﱐ ﺍﻟﺬﻱ ﺃﺗﻰ ﻟﻨﻈﺮﻩ ﻭﺫﻟﻚ ﻷﻥ ﺫﻫﻨـﻪ ﺧﻄـﻒ‬ ‫ﺑﻌﺠﺐ ﳍﺬﻩ ﺍﻷﻓﻬﺎﻡ ﻭﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﻄﺎﻫﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﺃﺷـﺮﻕ‬ ‫ﻋﻠﻴﻪ ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ‪‬ﻮﺍﻩ ﻭﻟﻜﻦ ﺍﻟﻌﺠﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﺩﺍﺧﻠﻪ ﻛـﺎﻥ‬ ‫ﻳﻘﺒﺾ ﻟﺴﺎﻧﻪ ﻭﱂ ﻳﻜﻦ ﳚﻌﻠﻪ ﻳﺘﻜﻠﻢ‪.‬‬ ‫ﺇﻥ ﻗﺎﻝ ﻟﻚ ﺇﻧﺴﺎﻥ ﺇﻧﻪ ﺑﺪﻭﻥ ﻫﺬﻩ ﺍﻟﺰﻳﺎﺭﺓ ﻳﺴﺘﻄﻴﻊ ﺍﳉﻠﻮﺱ ﰲ‬ ‫ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﻓﻬﻮ ﻳﻜﺬﺏ ﻭﻻ ﺗﺼﺪﻗﻪ‪ .‬ﻷﻥ ﺍﻟﺮﺍﻫـﺐ‬ ‫ﻳﺜﺒﺖ ﰲ ﺍﻟﻘﻼﻳﺔ ﺑﺴﺒﺒﲔ ﺃﺣﺪﳘﺎ ﻣﻦ ﺃﺟﻞ ﺳﺒﺢ ﺍﻟﻨﺎﺱ ﺇﺫ ﺃﻧﻪ ﻳﺜﺒﺖ‬ ‫ﻭﳚﻠﺲ ﺇﺫﺍ ﳎﺪﻩ ﻛﺜﲑﻭﻥ ﻭﻫﺬﺍ ﺗﻜﻮﻥ ﺁﺧﺮﺗﻪ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﻟﺸﺮﻳﻦ‬ ‫ﺇﻣﺎ ﺃﻥ ﻳﻔﺴﺪ ﻋﻘﻠﻪ ﺑﺄﻓﻜﺎﺭ ﺳﺒﺢ ﺍﻟﺒﺎﻃﻞ ﰲ ﺍﳋﻴﺎﻻﺕ ﻭﺗﻄﺮﺡ ﻓﻴـﻪ‬ ‫ﺍﻟﻘﻴﻮﺩ ﻣﺜﻠﻤﺎ ﺃﺻﺎﺏ ﺑﻌﺾ ﺍﳌﺘﻮﺣﺪﻳﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﻜﻮﻧﻮﺍ ﳚﻠﺴﻮﻥ ﻣﻦ‬ ‫ﺃﺟﻞ ﺍﷲ ﺑﻞ ﻣﻦ ﺃﺟﻞ ﳎﺪ ﺍﻟﻨﺎﺱ ﻭﻷﺟﻞ ﺫﻟﻚ ﺗﺮﻛﻮﺍ ﻣﻦ ﺣﺮﺍﺳﺔ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻭﻭﻗﻌﻮﺍ ﺑﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺻﺎﺭﻭﺍ ﺁﻳﺔ ﻭﻋﱪﺓ ﳉﻤﻴﻊ ﺍﻟﻨﺎﺱ ﺃﻭ‬ ‫ﺃﻥ ﻳﻘﻊ ﺑﻴﺪ ﺷﻴﻄﺎﻥ ﺍﻟﺰﻧﺎ ﻛﻤﺎ ﻛﺘﺐ ﺍﻟﻄﻮﺑﺎﱐ ﺑﻼﺩﻳﻮﺱ ﰲ ﻛﺘﺎﺏ‬ ‫ﺍﻟﻔﺮﺩﻭﺱ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺍﻟﻄﻮﺑﺎﱐ ﺍﻟﺬﻱ ﺗﺮﻙ ﺟﻠﻮﺱ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ‬ ‫ﻭﻣﻀﻰ ﺇﱃ ﺑﻴﺖ ﺍﻟﺰﻭﺍﱐ ﻟﻜﻲ ﻳﻜﻤﻞ ﺷﻬﻮﺗﻪ ﻭﻛﺎﻥ ﺍﻟﻘﺪﻳﺲ ﻣـﺎﺭ‬ ‫ﺃﻭﻏﺮﻳﺲ ﻳﻘﺒﻞ ﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ ﻗﺎﺻﺪﹰﺍ ﺭﺩﻩ ﻣﻦ ﺿﻼﻟﺔ ﻗﻠﺔ ﺍﳌﻌﺮﻓﺔ ﺇﱃ‬ ‫ﺍﻟﺘﺪﺑﲑ ﺍﻟﺬﻱ ﻛﺎﻥ ﺛﺎﺑﺘﹰﺎ ﻓﻴﻪ‪ .‬ﻭﻣﺜﻠﻤﺎ ﺃﺻﺎﺏ ﺍﻟﻄﻮﺑـﺎﱐ ﻳﻌﻘـﻮﺏ‬ ‫ﺍﳌﻨﺘﻘﻞ ﺃﻧﻪ ﺑﻌﺪ ﺫﻟﻚ ﺍﳉﻠﻮﺱ ﻭﺍﳍﺪﻭﺀ ﻭﺍﻟﺘﻌﺐ ﻭﺍﳌﻮﺍﻫﺐ ﺍﻟﱵ ﻗﺒﻞ‬ ‫}‪{٦٩‬‬

‫ﻣﻦ ﺍﷲ ﻷﻱ ﻋﻤﻖ ﺍﻟﺸﺮﻭﺭ ﻫﺒﻂ ﻷﻧﻪ ﱂ ﻳﻘﻊ ﻣﻦ ﺭﺗﺒﺘﻪ ﻓﻘﻂ ﺑﻞ ﺇﻧﻪ‬ ‫ﻼ ﻭﻫﺬﻩ ﻋﺮﺿﺖ ﻟﻪ ﻷﻧﻪ ﺃﻋﻄﻰ ﻣﻮﺿﻌﹰﺎ ﻷﻓﻜـﺎﺭ ﺍﻟـﺴﺒﺢ‬ ‫ﻗﺘﻞ ﻗﺘﻴ ﹰ‬ ‫ﺍﻟﺒﺎﻃﻞ ﰲ ﳘﺘﻪ ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﻟﻜﺎﺗﺐ ﰲ ﺳﲑﺗﻪ ﺃﻧﻪ ﻣﻦ ﺃﺟـﻞ‬ ‫ﺃﻓﻜﺎﺭ ﺍﻟﻜﱪﻳﺎﺀ ﻋﺮﺿﺖ ﻟﻪ ﻫﺬﻩ ﺍﻟﻮﻗﻌﺔ ﻷﻥ ﺍﻟﻜﱪﻳﺎﺀ ﻳﺘﻮﻟـﺪ ﻣـﻦ‬ ‫ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ‪ .‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﻌﺪ ﻭﻗﻌﺘﻪ ﺫﻛﺮ ﺿﻌﻔﻪ ﻭﺃﻧﻌﺎﻡ ﺍﷲ‬ ‫ﻋﻠﻴﻪ ﻓﻘﻂ ﺑﻞ ﻭﺃﻟﻘﻰ ﺃﻳﻀﹰﺎ ﻛﻞ ﺃﻓﻜﺎﺭ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃـﻞ ﻭﺍﺳـﺘﺤﻖ‬ ‫ﺍﳌﻮﻫﺒﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻟﻪ ﻭﺃﻋﻠﻰ ﻣﻨﻬﺎ ﻣﻦ ﺃﺟﻞ ﻧﺸﺎﻃﻪ ﻭﺗﻮﺑﺘﻪ ﺍﻟﱵ ﱂ‬ ‫ﻳﻜﻦ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﻐﺶ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﳚﻠﺲ ﰲ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﻣﻦ‬ ‫ﺃﺟﻞ ﺍﻟﺴﺒﺢ ﻭﲤﺠﻴﺪ ﺍﻟﻨﺎﺱ ﺗﻜﻮﻥ ﺁﺧﺮﺗﻪ ﳍﺬﺍ ﺍﻟﺸﺮ ﻭﺃﻣـﺎ ﺍﻟـﺬﻱ‬ ‫ﻳﺜﺒﺖ ﻣﻦ ﺃﺟﻞ ﺍﷲ ﻓﺈﻧﻪ ﻳﺴﺘﺤﻖ ﻟﺘﻠﻚ ﺍﻟﺘﻄﻮﻳﺒﺎﺕ ﻭﺍﻟﻌﻄﺎﻳﺎ ﺍﻟـﱵ‬ ‫ﺫﻛﺮ‪‬ﺎ ﻣﻦ ﻗﺒﻞ ﻭﻟﻴﺴﺖ ﺗﻠﻚ ﻓﻘﻂ ﺑﻞ ﻭﺍﻷﺧﺮ ﺍﻟﱵ ﻫـﻲ ﺃﻋﻈـﻢ‬ ‫ﻣﻨﻬﺎ‪.‬‬ ‫‪¨a@ë†Ç@ÝàÇë@òàÈäÛa@ÝàÇ@´i@ŒîîànÛa‬‬ ‫ﺇﻧﻨﺎ ﻛﻨﺎ ﻗﺪ ﺑﻴﻨﺎ ﺇﻓﺮﺍﺯﻱ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﺗﻜﻮﻥ ﰲ ﺍﻟـﺬﻫﻦ ﻣـﻦ‬ ‫ﺍﻟﻨﻌﻤﺔ ﺃﻭ ﻣﻦ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻭ ﻣﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﻭﺧﺮﺝ ﻛﻼﻣﻨﺎ‬ ‫ﻋﻦ ﺍﻟﻘﺼﺪ ﺍﻟﺬﻱ ﻛﻨﺎ ﻗﺪ ﻭﺿﻌﻨﺎﻩ ﻷﻥ ﺍﳋﱪ ﻛﺎﻥ ﳏﺘﺎﺟـﹰﺎ ﺇﻟﻴـﻪ‬ ‫ﻓﻠﻨﺮﺟﻊ ﺍﻵﻥ ﺇﱃ ﺧﱪﻧﺎ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻰ ﺯﻳﺎﺭﺍﺕ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﺗﻜﻮﻥ‬ ‫ﻣﻊ ﺍﻟﺬﻳﻦ ﳚﻠﺴﻮﻥ ﰲ ﻗﻼﻟﻴﻬﻢ ﺑﺎﳍﺪﻭﺀ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ‪ .‬ﻫـﺬﻩ‬ ‫ﺍﻟﱵ ﻛﻨﺖ ﻗﺪ ﺫﻛﺮ‪‬ﺎ ﻣﻦ ﻗﺒﻞ ﻣﻊ ﺃﺷﻴﺎﺀ ﺃﺧﺮﻯ ﻛﺜﲑﺓ ﺍﻟﱵ ﻻ ﺃﺭﻳﺪ‬ ‫}‪{٧٠‬‬

‫ﺫﻛﺮﻫﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﻟﻜﻲ ﻻ ﺃﺟﻌﻞ ‪‬ﺬﺍ ﻋﻠﺔ ﻟﻶﲦﲔ‪ .‬ﻷﻥ ﻫﻨـﺎﻙ‬ ‫ﺁﺧﺮ ﻳﺼﻨﻊ ﻣﻊ ﺍﻟﻌ ‪‬ﻤﺎﻟﲔ ﰲ ﺍﳍﺪﻭﺀ ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺍﻵﺑﺎﺀ ﻟﻜـﻦ ﻳـﺎ‬ ‫ﺣﺒﻴﺐ ﻧﻔﺴﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻘﺎﻝ ﰲ ﻛﻞ ﻣﻮﺿـﻊ ﻟـﺬﻟﻚ ﺃﺩﺭﺟﻬـﺎ‬ ‫ﻛﻮﺩﻱ ﻟﻚ ﻭﻛﺴﺆﺍﻟﻚ ﺍﻟﺮﻭﺣﺎﱐ ﺇﱃ ﺿﻌﻔﻨﺎ‪.‬‬ ‫ﺍﲰﻊ ﺍﻵﻥ ﺃﻳﻀﹰﺎ ﻳﺎ ﺃﺧﻲ ﺗﻠﻚ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﻣﻦ ﺫﻟﻚ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺍﳌﻠﻌﻮﻥ ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻫﻴﺠﺎ‪‬ﺎ ﻓﺈﻧﻪ ﺇﺫﺍ ﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻌﺪﻭ ﺍﻟﺸﺮﻳﺮ ﺃﻥ‬ ‫ﺍﻟﻨﻔﺲ ﻻ ﺗﺘﻌﺒﺪ ﻟﻮﺟﻊ ﺍﻟﺰﻧﺎ ﺍﻟﻘﺬﺭ ﻛﻤﺎ ﺫﻛﺮﺕ ﰲ ﺍﻟﺒﺪﺀ ﺣﻴﻨﺌـﺬ‬ ‫ﻳﺒﺪﺃ ﺃﻥ ﻳﺘﻘﺪﻡ ﺇﱃ ﺍﻟﻨﻔﺲ ﻭﻳﻠﻘﻰ ﻓﻴﻬﺎ ﺃﻧﻮﺍﻋﹰﺎ ﻛﺜﲑﺓ ﻭﻓﻴﻀﹰﺎ ﻣﺴﺘﺠﺪﹰﺍ‬ ‫ﺍﻟﺬﻱ ﻣﻨﻪ ﳛﲑ ﺍﻟﺴﺎﻣﻌﲔ ﺇﺫ ﻳﻜﻮﻥ ﻣﻦ ﺃﻓﻬﺎﻣﻪ ﺑﻌﺾ ﺃﺷﻴﺎﺀ ﺣﻘﻴﻘﻴﺔ‬ ‫ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻏﲑ ﺣﻘﻴﻘﻴﺔ ﻷﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻄﻰ ﺳﻢ ﺍﳌﻮﺕ‬ ‫ﺑﺪﻭﻥ ﺷﻬﺪ ﺍﻟﻌﺴﻞ ﻭﺇﻟﻴﻚ ﻋﻼﻣﺔ ﺗﻌﺮﻑ ‪‬ﺎ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﻳﺰﺭﻋﻬـﺎ‬ ‫ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫ﺇﺫﺍ ﻭﻗﻌﺖ ﻫﺬﻩ ﰲ ﺍﻟﻘﻠﺐ ﻭﻳﻘﺒﻠﻬﺎ ﻓﺈﻧﻪ ﳝﺘﻠﺊ ﺃﻓﻜﺎﺭﹰﺍ ﻛﺜﲑﺓ ﻷﻥ‬ ‫ﺍﻟﻄﻴﺎﺷﺔ ﺗﺘﺴﻠﻂ ﻋﻠﻴﻪ ﻭﻛﻠﻤﺎ ﻛﺜﺮﺕ ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﻳﺘﺨﻴﻞ ﺍﻟﻌﻘـﻞ‬ ‫ﻭﻳﺘﺴﺠﺲ ﻭﺗﺘﺒﻠﺒﻞ ﲨﻴﻊ ﺍﻟﺮﺗﺐ ﻭﺍﻟﻨﻮﺍﻣﻴﺲ‪ .‬ﻭﺇﺫﺍ ﺗﺒﻠﺒﻠﺖ ﺭﺗـﺐ‬ ‫ﻭﻧﻮﺍﻣﻴﺲ ﺍﻟﻘﻼﻳﺔ ﺍﺑﺘﺪﺃ ﺍﳓﻼﻝ ﺍﳍﺪﻭﺀ ﻭﺍﻻﺣﺘﻔﺎﻅ ﻭﺣﻴﻨﺌﺬ ﳝﺘﻠـﺊ‬ ‫ﺍﻟﻘﻠﺐ ﻋﻜﺮﹰﺍ ﻭﺗﻌﺒﹰﺎ ﻭﻳﻨﺤﻞ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﺬﻱ ﺑﲔ ﺍﳉﺴﺪ ﻭﺍﻟـﻨﻔﺲ‬ ‫ﻭﳛﺪﺙ ﻓﻴﻬﻤﺎ ﺭﻏﺒﺘﺎﻥ ﻷﻥ ﺍﳉﺴﺪ ﻳﺸﺘﻬﻲ ﻣﺎ ﻳﻀﺮ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻨﻔﺲ‬ ‫ﺗﺸﺘﻬﻲ ﻣﺎ ﻳﻀﺮ ﺍﳉﺴﺪ ﻭﺇﺫﺍ ﲢﺎﺭﺑﺎ ﺫﻫﺐ ﺫﻟﻚ ﺍﻟﻔﺮﺡ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫}‪{٧١‬‬

‫ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻔﻀﻴﻠﺔ ﻣﻦ ﺍﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ ﻭﺑﻄﻞ ﺫﻟﻚ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ‬ ‫ﻛﺎﻥ ﰲ ﺍﻟﻘﻠﺐ ﻣﻦ ﻧﻘﺎﺀ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﺑﺪﻝ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺍﻟﱵ ﻫﻲ‬ ‫ﻳﻨﺒﻮﻉ ﺍﻟﻨﻮﺭ ﻭﺍﳊﻴﺎﺓ ﺻﺎﺭ ﺍﻟﻘﻠﺐ ﻳﻨﺒﻮﻉ ﻣﻌﺎﺭﻑ ﻛﺜﲑﺓ ﻫﺬﻩ ﺍﻟـﱵ‬ ‫ﻫﻲ ﻇﻠﻤﺔ ﺍﻟﻀﻼﻟﺔ ﻭﺗﺒﺪﻟﺖ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﺎﺫﺟﺔ ﺍﻟـﱵ ﻟﻠﻮﺣﺪﺍﻧﻴـﺔ‬ ‫ﺑﺄﺧﺮﻯ ﻣﺎﻛﺮﺓ ﻛﺜﲑﺓ ﻭﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ﻭﺿﻌﻨﺎﻫﺎ ﻫﺎ ﻫﻲ ﻟﻠـﺬﻱ‬ ‫ﻟﻴﺲ ﻟﻪ ﺇﱃ ﺍﻵﻥ ﻧﻈﺮ ﺫﺍﺗﻪ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺇﺫﺍ ﻭﻗﻔﺖ ﻟﻠﺼﻼﺓ ﻳﺎ ﻧﺎﻇﺮ ﺍﳊﻖ ﻓﻠﺘﻜﻦ ﻟﻚ ﻫـﺬﻩ ﺍﻟﻌﻼﻣـﺔ‬ ‫ﻛﺪﻟﻴﻞ ﻋﻠﻰ ﺑﺬﺍﺭ ﺯﺭﻉ ﺃﻓﻬﺎﻡ ﻫﺬﺍ ﺍ‪‬ﺮﺏ ﻷﻧﻪ ﺇﺫﺍ ﺃﻟﻘﻰ ﺃﻓﻬﺎﻣﻪ ﰲ‬ ‫ﺍﻟﻘﻠﺐ ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﺗﺘﻐﲑ ﻣﻦ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺜﺎﺑﺘﺔ ﻓﻴﻬﺎ ﻭﻣﻦ ﺍﻟـﺴﺬﺍﺟﺔ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﱵ ﺍﻗﺘﻨﺘﻬﺎ ﰲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟـﱵ‬ ‫ﺗﻀﺊ ﻓﻴﻬﺎ ﻭﲡﻤﻊ ﺫﺍ‪‬ﺎ ﰲ ﳐﺎﺩﻉ ﺍﻟﻘﻠﺐ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺣـﱴ ﳜﻔـﻲ‬ ‫ﺍﻟﺬﻫﻦ ﺣﺴﻨﻪ ﰲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻭﻣﺎ ﻳﻈﻬﺮ ﻟﻚ ﺫﺍﺗـﻪ ﻷﻥ ﺗﻠـﻚ‬ ‫ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺍﻟﻘﻠﺐ ﲡﻌﻠﻪ ﺳﺎﺫﺟﹰﺎ ﺭﻭﺣﺎﻧﻴﹰﺎ‬ ‫ﻭﻏﲑ ﻣﺪﺭﻙ‪ .‬ﺃﻣﺎ ﺗﻠﻚ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻦ ﺫﻟﻚ ﺍﳌﻠﻌﻮﻥ ﻓﺈ‪‬ـﺎ ﺗـﺄﰐ‬ ‫ﺑﺎﻟﻘﻠﺐ ﻣﻦ ﺍﻟﻠﻄﻒ ﺇﱃ ﺍﻟﻜﺜﺎﻓﺔ ﻭﺑﺪﻝ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﳝﻸ ﺍﻟﻘﻠﺐ ﻣﻦ‬ ‫ﺃﻓﻬﺎﻡ ﺍﻟﻨﻌﻤﺔ ﳝﺘﻠﺊ ﺍﻟﻘﻠﺐ ﻇﻼﻣﹰﺎ ﻛﺜﲑﹰﺍ‪ .‬ﺃﻣﺎ ﺍﻟﻌﻼﻣﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟـﱵ‬ ‫ﺗﻜﻮﻥ ﻟﻚ ﺃﻳﻬﺎ ﺍﻟﻨﺎﻇﺮ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﻀﻼﻟﺔ ﻓﻬﻲ ﺇﻓـﺮﺍﺯ ﺍﳊﺎﺳـﻴﺔ‬ ‫ﺍﻟﺜﺎﻟﺜﺔ ﺃﻋﲏ ﺍﻟﺸﻢ‪ .‬ﻷﻥ ﻫﺬﻩ ﺍﳊﺎﺳﻴﺔ ﺗﻜﻮﻥ ﳍﺎ ﰲ ﻭﻗﺖ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ‬ ‫ﻗﻮﺓ ﻷﻥ ﺗﻔﺮﺯ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﻀﻼﻟﺔ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ ﻭﻗﺖ ﺁﺧﺮ‪ .‬ﻷﻧـﻪ‬ ‫ﺣﻴﻨﻤﺎ ﺗﺒﺘﺪﺉ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻓﺈ‪‬ﺎ ‪‬ﻴﺞ ﰲ ﺍﻟﻘﻠﺐ ﺗﻠـﻚ‬ ‫}‪{٧٢‬‬

‫ﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﻠﺬﻳﺬﺓ ﺍﻟﱵ ﺗﻔﻮﺡ ﻭﲣﺮﺝ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻘﻠﺐ ﻛﺸﺒﻪ ﻳﻨﺒﻮﻉ‬ ‫ﻣﺎﺀ ﻭﺗﻐﺮﻕ ﺑﻠﺬ‪‬ﺎ ﺣﺮﻛﺎﺕ ﺍﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ ﻛﻤﺜﻞ ﺍﻟﻨﻮﻡ‪ .‬ﻷﻥ ﻛﻼ‬ ‫ﻣﻦ ﺍﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ ﻳﻜﻮﻥ ﻣﺸﺎﺭﻛﹰﺎ ﻟﻶﺧﺮ ﰲ ﻟﺬﺓ ﻫـﺬﺍ ﺍﻟﺘـﻨﻌﻢ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻷﻓﻬﺎﻡ ﺍﻟﱵ ﻳﺰﺭﻋﻬﺎ ﺫﻟﻚ ﺍﳌﻠﻌﻮﻥ ﻓﺈ‪‬ﺎ ﲣﺮﺝ ﻣـﻦ ﺍﻟﻘﻠـﺐ‬ ‫ﺭﺍﺋﺤﺔ ﻗﺬﺭﺓ ﻣﻨﺘﻨﺔ ﻓﺘﺘﻌﻜﺮ ﻣﻦ ﻧﺘﻮﻧﺘﻬﺎ ﲨﻴﻊ ﺃﻣﺰﺟﺔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ‪.‬‬ ‫ﻭﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻟﻌﻤ‪‬ﺎﻝ ﻻ ﺗﺘﺮﻙ ﻓﻜﺮﻙ ﻳﺪﺭﺱ ﺷﻴﺌﹰﺎ ﻣـﻦ ﺍﻟﻔﻬـﻢ‬ ‫ﻣﺎﺩﺍﻡ ﳛﺎﺭﺑﻚ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﺑﻞ ﺃﻗﻢ ﻋﻘﻠﻚ ﻣﺜﻞ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﺑـﻼ‬ ‫ﺣﺲ ﻭﻣﺜﻞ ﺍﻷﺻﻢ ﺍﻟﺬﻱ ﻻ ﻳﺘﻜﻠﻢ ﻭﻳﻜﻮﻥ ﻟﻚ ﻣﻮﺍﻇﺒﺔ ﺍﻟﻘـﺮﺍﺀﺓ‬ ‫ﻭﻋﻤﻞ ﺍﳌﻴﻄﺎﻧﻴﺎﺕ ﻭﺍﻟﺘﻤﺮﻍ ﺃﻣﺎﻡ ﺍﻟﺼﻠﻴﺐ ﻭﻭﺟﻊ ﺍﻟﺪﻣﻮﻉ ﻭﻛﺂﺑـﺔ‬ ‫ﻭﻧﺪﺍﻣﺔ ﻧﻔﺲ ﻭﺑﺬﻟﻚ ﻳﻌﱪ ﻋﻨﻚ ﺑﻘﻮﺓ ﻭﻣﻌﻮﻧﺔ ﺭﺑﻨﺎ ﻭﻳﻌﻄﻲ ﺍﻟﻌﻘـﻞ‬ ‫ﺑﻌﺪ ﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻓﺮﺍﺯ ﺍﻷﺭﻭﺍﺡ ﻷﻧـﻪ ﺇﳕـﺎ ﻳﻘﺎﺗـﻞ‬ ‫ﺍﻟﻔﻬﻤﺎﺀ ﺑﻨﻮﻉ ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﻭﺃﻣﺎ ﻣﻊ ﺍﻟﺬﻳﻦ ﱂ ﻳﻘﺘﻨﻮﺍ ﻣﻌﺮﻓﺔ ﻓﻴﻘﺎﺗﻠﻬﻢ‬ ‫ﻼ ﻭﺍﻟﺬﻱ ﻳﺮﻳـﺪ ﺃﻥ ﻳـﺘﻌﻠﻢ‬ ‫ﺑﺬﻟﻚ ﺍﳌﻐﲏ ﺍﻟﺴﻤﺞ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻗﺒ ﹰ‬ ‫ﺻﻨﻌﺔ ﲨﻴﻊ ﺍﳊﺮﻭﺏ ﺍﻟﱵ ﺗﻘﺎﺗﻞ ﺍﻟﺬﻳﻦ ﳚﻠﺴﻮﻥ ﰲ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳـﺔ‬ ‫ﻓﻠﻴﺘﺤﻔﻆ ﺑﺄﻓﻜﺎﺭﻩ ﺑﺎﳊﺬﺭ ﻭﻻ ﻳﻌﻤﻞ ﺷﻴﺌﹰﺎ ﺑﻼ ﻣـﺸﻮﺭﺓ ﻛﻜﻠﻤـﺔ‬ ‫ﺁﺑﺎﺋﻨﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻓﺎﻟﺮﺍﻫﺐ ﺍﻟﺬﻱ ﳚﻠﺲ ﰲ ﺍﳍﺪﻭﺀ ﻫﻮ ﺷﻬﻴﺪ ﳎﺮﺏ‬ ‫ﺇﺫﺍ ﺣﻔﻆ ﺃﻓﻜﺎﺭﻩ ﻭﻳﻮﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﺇﻛﻠﻴﻞ ﳎﺪ ﻣﻊ ﺍﻟـﺸﻬﺪﺍﺀ ﰲ‬ ‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻓﻴﻪ ﺭﺑﻨﺎ ﺑﻘﻮﺓ ﻭﳎﺪ ﻣﻊ ﻣﻼﺋﻜﺘﻪ ﺍﻷﻃﻬﺎﺭ‪.‬‬ ‫}‪{٧٣‬‬

‫ﺍﻟﺮﺍﻫﺐ ﺍﻟﺬﻱ ﳚﻠﺲ ﰲ ﺍﳍﺪﻭﺀ ﳛﺘﺎﺝ ﺇﱃ ﺣﻔـﻆ ﺻـﻤﺖ‬ ‫ﺍﳉﺴﺪ ﻭﺃﻓﻜﺎﺭ ﺍﻟﻨﻔﺲ ﻭﺻﻴﺎﻡ ﺩﺍﺋﻢ ﺑﺮﺗﺒﺔ ﻭﺍﺗﻀﺎﻉ ﻭﳏﺒﺔ ﺑﻐﲑ ﺃﺧﺬ‬ ‫ﺑﺎﻟﻮﺟﻮﻩ ﻭﻻ ﻳﻜﻮﻥ ﻟﻪ ﺩﺧﻮﻝ ﻭﺧﺮﻭﺝ ﻭﺃﻧﺲ ﻣﻊ ﻛﺜﲑﻳﻦ ﻣﺎﻋـﺪﺍ‬ ‫ﺇﻧﺴﺎﻥ ﻭﺍﺣﺪ ﻳﻜﺸﻒ ﻟﻪ ﺃﻓﻜﺎﺭﻩ ﻳﺄﺧﺬ ﻣﻨﻪ ﻣﺸﻮﺭﺓ ﻋﻠـﻰ ﻋﻤـﻞ‬ ‫ﺍﻟﻔﻀﺎﺋﻞ ﻭﻻ ﳜﻔﻲ ﺃﻓﻜﺎﺭﻩ ﻣﻨﻪ ﻷﻧﻪ ﺍﺋﺘﻤﻨﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻻ ﻳﻌﻤـﻞ‬ ‫ﺷﻴﺌﹰﺎ ﺑﺪﻭﻥ ﻣﺸﻮﺭﺗﻪ‪.‬‬ ‫‪òîãbrÛa@òÜyŠ½a@¿@†‘ŠàÜÛ@‰bØÏþa@Ñ’×@òîàçc‬‬ ‫ﺭﺍﻫﺐ ﳚﻠﺲ ﰲ ﺍﳍﺪﻭﺀ ﻭﻻ ﻳﻜﺸﻒ ﻓﻜﺮﺗﻪ ﻷﺑﻴﻪ ﺍﻟﺮﻭﺣـﺎﱐ‬ ‫ﻓﺈﻥ ﻋﻤﻠﻪ ﺑﺎﻃﻞ ﻭﲡﺎﺭﺗﻪ ﻗﺪ ﺳﻠﻤﻬﺎ ﲨﻴﻌﻬﺎ ﺑﻴﺪﻱ ﺃﻋﺪﺍﺋﻪ‪ .‬ﻭﺍﻟﺬﻱ‬ ‫ﻳﻜﻮﻥ ﻳﺸﺒﻪ ﻣﻦ ﻳﺒﲏ ﺑﻴﺪ ﻭﺍﺣﺪﺓ ﻭﻳﻬﺪ ﺑﺎﻷﺧﺮﻯ ﻭﻻ ﻳﺘﺜﺒﺖ ﻛﺜﲑﹰﺍ‬ ‫ﰲ ﺍﻟﻮﺣﺪﺓ‪ .‬ﻷﻧﻪ ﱂ ﻳﺘﺒﻌﻪ ﻗﻮﺓ ﺍﻻﺗﻀﺎﻉ ﺍﻟﻄﺎﻫﺮﺓ ﻭﺳﻼﺡ ﺻـﻼﺓ‬ ‫ﺁﺑﺎﺋﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ‪.‬‬ ‫ﺍﻟﺮﺍﻫﺐ ﺍﻟﺬﻱ ﻳﻜﺸﻒ ﺃﻓﻜﺎﺭﻩ ﰲ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﻳﺸﺒﻪ ﺷﺠﺎﻋﹰﺎ‬ ‫ﻣﺘﺴﻠﺤﹰﺎ ﲜﻤﻴﻊ ﻋﺪﺩ ﻭﺁﻻﺕ ﺍﳊﺮﺏ ﻭﻻ ﳜﺎﻑ ﻣـﻦ ﺻـﻔﻮﻑ‬ ‫ﺍﻷﻋﺪﺍﺀ ﻭﻳﺄﺧﺬ ﻧﺼﺮﺓ ﻣﻦ ﺃﺑﻴﻪ ﺍﻟﺮﻭﺣﺎﱐ ﻭﻳﻔﺮﺡ ﻟـﺬﻟﻚ ﺍﻟـﺬﻱ‬ ‫ﺳﻠﺤﻪ ﻭﺃﺭﺳﻠﻪ ﺇﱃ ﺍﻟﻘﺘﺎﻝ ﺃﻣﺎ ﺍﻟﺬﻱ ﳚﻠﺲ ﰲ ﺍﻟﻘﻼﻳـﺔ ﻭﳜﻔـﻲ‬ ‫ﺃﻓﻜﺎﺭﻩ ﻭﻻ ﻳﺄﺧﺬ ﻣﺸﻮﺭﺓ ﻋﻠﻰ ﲨﻴﻊ ﻋﻤﻞ ﺍﻟﻔﻀﺎﺋﻞ ﻓﺈﻧـﻪ ﻳـﺸﺒﻪ‬ ‫ﺫﻟﻚ ﺍﻟﻘﺎﺋﻢ ﰲ ﺻﻒ ﺍﻷﻋﺪﺍﺀ ﺑﻼ ﺳﻼﺡ ﻭﻻ ﺁﻟﺔ ﻗﺘﺎﻝ ﻭﻣـﱴ ﺃﺭﺍﺩ‬ ‫ﺃﻥ ﻳﻘﺎﺗﻞ ﻳﺮﺷﻖ ﺑﺎﻟﺴﻬﺎﻡ ﻣﻦ ﺍﻷﻋﺪﺍﺀ ﻭﻳﻜﻮﻥ ﺿـﺤﻜﺔ ﻭﺭﻋﺒـﺔ‬ ‫}‪{٧٤‬‬

‫ﳉﻤﻴﻊ ﻧﺎﻇﺮﻳﻪ ﻟﻜﻦ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﳌﻄﻴﻊ ﺇﺫﺍ ﺟﻠﺴﺖ ﰲ ﻫـﺪﻭﺀ‬ ‫ﺍﻟﻘﻼﻳﺔ ﻓﻜﻞ ﻓﻜﺮﺓ ﺗﻌﺮﺽ ﻟﻚ ﳝﻨﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﴰﺎﻟﻴﺔ ﻓﺎﺑﺴﻄﻬﺎ ﺃﻣﺎﻡ‬ ‫ﻣﺮﺷﺪﻙ ﻭﻣﻬﺪﻳﻚ ﻭﻣﻬﻤﺎ ﻗﺎﻝ ﻟﻚ ﻓﺎﻋﻤﻠﻪ ﺑﻨﺸﺎﻁ ﻭﻻ ﲢﺪ ﻋﻨـﻬﺎ‬ ‫ﳝﻴﻨﹰﺎ ﻭﻻ ﴰﺎ ﹰﻻ ﻭﺇﻳﺎﻙ ﺃﻥ ﲣﺎﻟﻒ ﺗﻠﻚ ﺍﳌﺸﻮﺭﺓ ﺍﻟﱵ ﺃﺧﺬ‪‬ﺎ ﻓﺘﻜﻮﻥ‬ ‫ﺁﺧﺮﺗﻚ ﻣﺜﻞ ﻋﺎﻛﺮ ﻭﺟﻴﺤﺰﻱ ﻭﺍﻹﺳـﺨﺮﻳﻮﻃﻲ ﻏـﲑ ﺍﳌﻄـﻴﻌﲔ‬ ‫ﳌﺸﻮﺭﺓ ﻣﻌﻠﻤﻬﻢ ﻷ‪‬ﻢ ﺣﻔﻈﻮﺍ ﺍﻟﺰﺭﻉ ﺍﻟﺬﻱ ﺯﺭﻋـﻪ ﺍﻟـﺸﺮﻳﺮ ﰲ‬ ‫ﻗﻠﻮ‪‬ﻢ ﻭﻗﺒﻠﻮﺍ ﺁﺧﺮﺓ ﻣﺮﺓ ﲦﺮﺓ ﻟﻘﻠﺔ ﺍﻟﻄﺎﻋﺔ ﺍﻟـﱵ ﻛﺎﻧـﺖ ﻻﺋﻘـﺔ‬ ‫ﻟﻀﻼﻟﺘﻬﻢ‪ .‬ﻟﻜﻦ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﳉﺎﻟﺲ ﰲ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﺃﻃـﻊ‬ ‫ﻣﻌﻠﻤﻚ ﻣﻦ ﺃﺟﻞ ﺍﷲ ﻛﻤﺎ ﺃﻃﺎﻉ ﺍﻟﺮﺳﻞ ﻣﻌﻠﻤﻬﻢ ﺍﳊﻘﻴﻘﻲ ﻭﺛﺒﺘـﻮﺍ‬ ‫ﻼ ﻻ ﺗﱪﺣﻮﺍ ﺃﻭﺭﺷﻠﻴﻢ ﺣﱴ ﺗﻠﺒﺴﻮﺍ ﻗﻮﺓ‬ ‫ﺑﺄﻭﺭﺷﻠﻴﻢ ﻛﻤﺎ ﺃﻭﺻﺎﻫﻢ ﻗﺎﺋ ﹰ‬ ‫ﻣﻦ ﺍﻷﻋﺎﱄ‪ .‬ﻓﺜﺒﺘﻮﺍ ﻛﻮﺻﻴﺘﻪ ﻭﺃﺧﺬﻭﺍ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻣﺜﻞ ﺃﻟﺴﻨﺔ ﻧﺎﺭ‬ ‫ﻭﺻﺎﺭﻭﺍ ﻛﺎﺭﺯﻳﻦ ﲟﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﰲ ﺃﺭﺑﻌـﺔ ﺃﻗﻄـﺎﺭ ﺍﻟﻌـﺎﱂ‬ ‫ﻼ ﺍﻣﻀﻮﺍ ﻭﺗﻠﻤﺬﻭﺍ ﻛﻞ ﺍﻷﻣﻢ ﻭﻋﻤﺪﻭﻫﻢ‬ ‫ﻛﻮﺻﻴﺔ ﻣﻌﻠﻤﻬﻢ ﳍﻢ ﻗﺎﺋ ﹰ‬ ‫ﺑﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﻫﻮﺫﺍ ﺃﻧﺎ ﻣﻌﻜﻢ ﺇﱃ ﺍﻧﺘـﻬﺎﺀ‬ ‫ﺍﻟﻌﺎﱂ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻮﻋﺪ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺭﺑﻨﺎ ﻟﺘﻼﻣﻴﺬﻩ ﺍﻷﻃﻬﺎﺭ ﱂ ﻳﻜﻦ ﳍﻢ‬ ‫ﻓﻘﻂ ﺑﻞ ﻟﻠﺬﻳﻦ ﻳﺴﻠﻜﻮﻥ ﰲ ﺁﺛﺎﺭﻫﻢ ﻭﻳﻄﻴﻌﻮﻥ ﻣﺸﻮﺭﺓ ﻣﻌﻠﻤـﻴﻬﻢ‬ ‫ﻣﺜﻠﻬﻢ ﻓﺈﻥ ﺭ‪‬ﻢ ﻳﻜﻮﻥ ﻣﻌﻬﻢ ﻭﻳﻌﻄﻲ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﰲ ﻗﻠﻮ‪‬ﻢ ﻫﺬﺍ‬ ‫ﺍﻟﺬﻱ ﻳﻌﻠﻤﻬﻢ ﻧﻐﻤﺎﺕ ﺟﺪﻳﺪﺓ ﻻ ﻳﻨﻄﻖ ‪‬ﺎ ﻭﺃﺳﺮﺍﺭﹰﺍ ﺗﻈﻬﺮ ﺑـﺬﻟﻚ‬ ‫ﺍﻟﻠﺴﺎﻥ ﺍﻟﻨﺎﺭﻱ‪ .‬ﻛﻞ ﻫﺬﺍ ﻳﻌﻄﻰ ﻟﻠﺬﻳﻦ ﻳﻘﺒﻠﻮﻥ ﺍﻟـﺮﻭﺡ ﺍﻟﻘـﺪﺱ‬ ‫}‪{٧٥‬‬

‫ﻷﺟﻞ ﺟﻠﻮﺳﻬﻢ ﰲ ﺍﳍﺪﻭﺀ ﰲ ﺍﻟﻘﻼﻳﺔ ﻭﻳﻬﺘﻤﻮﻥ ﺑﻌﻤﻞ ﺍﻟﻔـﻀﺎﺋﻞ‬ ‫ﲟﻌﺮﻓﺔ‪.‬‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻌﻪ ﻗﺘﺎﻝ ﻭﻳﻄﻴﻊ ﺃﻓﻜﺎﺭ ﺍﻟﺸﺮﻳﺮ ﻭﻻ ﻳﻔـﻀﺢ‬ ‫ﻭﻳﻜﺸﻒ ﺃﻓﻜﺎﺭﻩ ﺃﻣﺎﻡ ﺁﺑﺎﺋﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﺬﻳﻦ ﻳﻌﺮﻓـﻮﻥ ﺻـﻨﻌﺔ‬ ‫ﺍﳊﺮﻭﺏ ﺍﳌﻌﻘﻮﻟﺔ ﻓﺈﻥ ﺷﻴﻄﺎﻥ ﺍﻟﻜﱪﻳﺎﺀ ﻳﺴﺘﻠﻤﻪ ﰲ ﻣﻨﺘﻬﻰ ﻣﻌﺮﻛﺘـﻪ‬ ‫ﻭﻳﻄﺮﺣﻪ ﻣﻦ ﺇﳝﺎﻥ ﺍﳊﻖ ﻭﳚﻌﻠﻪ ﺭﺋﻴﺲ ﺍﳍﺮﺍﻃﻘﺔ ﺍﻟﻨﺠﺴﺔ ﺍﻟﺬﻱ ﺻﺎﺭ‬ ‫ﳍﻢ ﺭﺋﻴﺴﹰﺎ ﻭﻣﻌﻠﻤﹰﺎ ﻟﻠﻨﺶﺀ‪.‬‬ ‫ﺍﻟﺮﺍﻫﺐ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻌﻪ ﻗﺘﺎﻝ ﻭﻳﻜﺸﻔﻪ ﺃﻣﺎﻡ ﺁﺑﺎﺋـﻪ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻓﺈﻧﻪ ﺑﻌﺪ ﳏﺎﺭﺑﺘﻪ ﻣﻊ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻳﻌﻄﻲ ﻣﻮﻫﺒﺔ ﺍﻷﻓﻬـﺎﻡ‬ ‫ﻋﻠﻰ ﺍﻷﺳﺮﺍﺭ ﺍﳌﺨﻔﻴﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻣﻦ ﻧﻌﻤـﺔ ﺍﷲ ﻭﺗـﻀﺊ‬ ‫ﺃﻓﻬﺎﻣﻬﺎ ﻫﻜﺬﺍ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﻭﻳﻜﻮﻥ ﻟﻪ ﻓﺮﺡ ﻻ ‪‬ﺎﻳـﺔ ﻟـﻪ ﻣـﻦ‬ ‫ﺍﺟﺘﻤﺎﻉ ﺍﻷﻓﻜﺎﺭ ﺣﱴ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺬﻫﻦ ﺍﺣﺘﻤﺎﻟﻪ ﺇﺫ ﻻ ﻳﻜﻮﻥ ﰲ‬ ‫ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺳﻮﻯ ﺫﻛﺮ ﳏﺒﺔ ﳐﻠﺼﻨﺎ ﻭﺍﻹﻓﺮﺍﺯ ﺑﲔ ﺍﻷﻓﻬﺎﻡ ﺍﻟـﱵ‬ ‫ﻣﻦ ﺍﻟﻄﺒﻊ ﻭﺍﻟﱵ ﻣﻦ ﻣﻼﻙ ﺍﳊﻔﻆ ﻭﺍﻟﱵ ﺗﻨﻤﻮ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﺑﲔ ﺗﻠﻚ‬ ‫ﺍﳌﻀﺎﺩﺓ‪.‬‬ ‫ﻫﻨﺎﻙ ﻗﺘﺎﻝ ﺁﺧﺮ ﻳﻜﻮﻥ ﻣﻊ ﺍﳉﺎﻟﺴﲔ ﰲ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﻭﻫـﺬﺍ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻳﺴﻤﻴﻪ ﺣﻜﻤﺎﺀ ﺍﻟﺮﻭﺡ ﺍﳌﻀﺠﺮ ﺍﳌﻠﻬﻲ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﺍﺑﺘﺪﺃ ﰲ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻘﺪﻡ ﺫﺑﻴﺤﺔ ﺻﻼﺗﻪ ﻗﺪﺍﻡ ﺍﷲ ﻭﻳﺄﺧﺬ ﺣﻼﻭﺓ ﻣﻦ‬ ‫ﻓﻬﻢ ﺍﻟﻘﺮﺍﺀﺓ ﻳﺄﰐ ﻫﺬﺍ ﺍ‪‬ﺮﺏ ﻭﻳﻘﻒ ﺧﺎﺭﺟﹰﺎ ﻣﻦ ﺍﻟﻘﻼﻳﺔ ﻭﻳﺮﻛﺾ‬ ‫}‪{٧٦‬‬

‫ﻣﺜﻞ ﺧﻴﻞ ﻛﺜﲑ ﻭﻳﺴﻤﻊ ﺻﻮﺗﻪ ﺣﻮﻝ ﻗﻼﻳﺔ ﺍﻟﺮﺍﻫﺐ ﻭﻳﻘﺮﻉ ﺃﻳـﻀﹰﺎ‬ ‫ﺍﻟﺒﺎﺏ ﻟﻜﻴﻤﺎ ﻳﻈﻦ ﺍﻟﺮﺍﻫﺐ ﺃﻥ ﺃﻧﺎﺳﹰﺎ ﻛﺜﲑﻳﻦ ﻗﺪ ﺃﺗﻮﺍ ﺇﻟﻴﻪ ﻟﻨﻈـﺮﻩ‬ ‫ﺣﱴ ﺃﻧﻪ ﺇﺫﺍ ﻃﺎﻋﻪ ﻭﺧﺮﺝ ﻟﻴﻨﻈﺮ ﻳﺒﻄﻠﻪ ﻣﻦ ﺍﻷﻧﺲ ﺍﳊﺴﻦ ﺍﻟـﺬﻱ‬ ‫ﻛﺎﻥ ﻟﻪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﺥ ﻳﺜﺒﺖ ﰲ ﻋﻤﻠﻪ ﻭﻻ ﳜﺮﺝ ﺇﱃ ﺧﺎﺭﺝ ﻓﺈﻧﻪ‬ ‫ﻳﻐﲑ ﺻﻨﻌﺘﻪ ﺑﻨﻮﻉ ﺁﺧﺮ ﺃﻋﲏ ﺃﻧﻪ ﻳﺰﻟﺰﻝ ﺣﻴﻄﺎﻥ ﺍﻟﻘﻼﻳـﺔ ﻭﺍﻷﺭﺽ‬ ‫ﺍﻟﱵ ﻳﻘﺪﻡ ﻋﻠﻴﻬﺎ ﺍﻷﺥ ﻭﻳﺸﻖ ﻭﻳﻬﺰ ﺳﻘﻒ ﺍﻟﺒﻴﺖ ﻛﺄﻧﻪ ﻗﺪ ﺻـﺎﺭ‬ ‫ﻼ ﺇﺫﺍ ﱂ ‪‬ـﺮﺏ ﻭﲣـﺮﺝ ﺇﱃ‬ ‫ﺯﻟﺰﻟﺔ ﻋﻈﻴﻤﺔ ﻭﻳﺴﲑ ﻋﻠﻰ ﺍﻷﺥ ﻗﺎﺋ ﹰ‬ ‫ﺧﺎﺭﺝ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﺗﻜﻮﻥ ﻗﻼﻳﺘﻚ ﻗﱪﻙ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻫـﺐ‬ ‫ﻳﺜﺒﺖ ﻭﻻ ﳜﺮﺝ ﻣﻦ ﻣﻮﺿﻊ ﻣﻌﺮﻛﺘﻪ ﻳﻜﻮﻥ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﺯﻳﺎﺭﺓ‬ ‫ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻋﻨﺪ ﺍﻷﺥ ﺇﺫ ﳛﺘﺮﻕ ﻗﻠﺒﻪ ﻣﺜﻞ ﺍﻟﻨﺎﺭ ﶈﺒﺔ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳـﺔ‬ ‫ﻭﻣﺪﺍﻭﻣﺔ ﻋﻤﻞ ﺍﳌﻴﻄﺎﻧﻴﺎﺕ ﻭﳏﺒﺔ ﺩﺭﺱ ﺍﳌﺰﺍﻣﲑ ﺑﻼ ﺍﻧﻘﻄﺎﻉ ﻭﻗﺮﺍﺀﺓ‬ ‫ﺩﺍﺋﻤﺔ ﺗﻠﻚ ﺍﻟﱵ ﺗﻜﻮﻥ ﺣﻼﻭﺓ ﺃﻓﻬﺎﻣﻬﺎ ﻟﻠﺬﻫﻦ ﻣﺜﻞ ﺷﻬﺪ ﺍﻟﻌـﺴﻞ‬ ‫ﺍﻟﺬﻱ ﳛﻠﻲ ﻓﻢ ﺍﳉﺴﺪ ﻭﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻫﻮ ﺭﻓﻴﻖ ﻟﺸﻴﻄﺎﻥ ﺍﳌﻠﻞ ﻭﺃﻳﻀﹰﺎ‬ ‫ﻃﻴﺎﺷﺔ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﺻﻮﺍﺕ ﺍﻟﺮﻗﺎﻕ ﺍﻟﱵ ﺗﺴﻤﻊ ﰲ ﺍﳉﻮ ﻳﻘﻮﻟﻮﻥ ﺃﻧﻪ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻨﻌﻬﺎ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻴﺢ ﻟﻺﺧﻮﺓ ﰲ ﺍﻟﻠﻴﺎﱄ ﻭﻳﻘـﻴﻤﻬﻢ‬ ‫ﻟﻠﻤﺰﺍﻣﲑ ﻛﻤﺎ ﻛﺘﺒﺖ ﺍﻵﺑﺎﺀ‪.‬‬ ‫ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻳﻜﻮﻥ ﻟﻸﺥ ﰲ ﺟﻠﻮﺳﻪ ﰲ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳـﺔ‬ ‫ﺷﻴﻄﺎﻥ ﺍﳋﻮﻑ ﺣﱴ ﺇﺫﺍ ﺩﺏ ﰲ ﺍﻟﻘﻼﻳﺔ ﺩﺑﻴﺐ ﺣﻘﲑ ﺃﻭ ﺩﻭﻱ ﺫﺑﺎﺑﺔ‬ ‫ﻳﺮﺗﻌﺪ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ ﻛﺄﻧﻪ ﻳﻔﻠﺖ ﻣﻦ ﺃﻳﺪﻱ ﺍﻟﻠﺼﻮﺹ ﻭﻫـﺬﺍ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﻠﻌﻮﻥ ﻳﻈﻬﺮ ﻧﻔﺴﻪ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﰲ ﺍﻟﻘﻼﻳﺔ ﺑﺄﺷﺒﺎﻩ ﳐﻴﻔﺔ‬ ‫}‪{٧٧‬‬

‫ﺍﻟﱵ ﺇﺫﺍ ﻧﻈﺮﻫﺎ ﺍﻟﺮﺍﻫﺐ ﻳﻜﻮﻥ ﺟﺴﻤﻪ ﻛﻠﻪ ﻛﺸﺒﻪ ﻳﻨﺒﻮﻉ ﻣﺎﺀ ﻣـﻦ‬ ‫ﺭﻋﺒﻪ ﻣﻨﻬﺎ‪ .‬ﻭﳝﻠﻚ ﻋﻠﻰ ﺍﻟﺮﺍﻫﺐ ﺧﻮﻑ ﺷﺪﻳﺪ ﺣﱴ ﻳﺼﻤﺖ ﻟﺴﺎﻧﻪ‬ ‫ﰲ ﻓﻤﻪ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻜﻠﻢ ﻭﻟﻮﻻ ﺃﻥ ﺭﲪﺔ ﺍﷲ ﺗﺴﻨﺪ ﺍﻟﺮﺍﻫـﺐ‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻟﻜﺎﻧﺖ ﻧﻔﺴﻪ ﺃﻳﻀﹰﺎ ﺗﻨﺘﻘﻞ ﻣﻦ ﺟﺴﺪﻩ‪ .‬ﺑﻞ ﺃﻧﺖ ﺃﻳﻬﺎ‬ ‫ﺍﻷﺥ ﺍﻟﺬﻱ ﻣﻌﻚ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﺇﺫﺍ ﻧﻈﺮﺕ ﻫﺬﻩ ﺍﻟﻘﺘﺎﻻﺕ ﺍﳌﺨﻴﻔـﺔ‬ ‫ﺍﺿﺮﺏ ﺑﻘﻴﺜﺎﺭ ﺍﺑﻦ ﻳﺴﻰ ﻭﻗﻞ ﻫﻜﺬﺍ‪ .‬ﻟﻴﻘﻢ ﺍﻟﺮﺏ ﻭﺗﺘﺒﺪﺩ ﺃﻋـﺪﺍﺀﻩ‬ ‫ﻭﻟﻴﻬﺮﺏ ﻣﺒﻐﻀﻴﻪ ﻗﺪﺍﻣﻪ‪ .‬ﻭﻣﺜﻞ ﺍﻟﺸﻤﻊ ﺍﻟﺬﻱ ﻳﺬﻭﺏ ﺃﻣﺎﻡ ﺣـﺮﺍﺭﺓ‬ ‫ﺍﻟﻨﺎﺭ ﺗﻀﻤﺤﻞ ﺃﻋﺪﺍﺅﻙ ﻣﻦ ﻗﺪﺍﻣﻚ ﻭﻻ ﻳﻌﻂ ﺍﻟﻈﺎﱂ ﻳﺎﺭﺏ ﺷﻬﻮﺗﻪ‬ ‫ﻭﳘﺘﻪ ﺍﻟﺸﺮﻳﺮﺓ ﻭﻻ ﻳﻄﻠﻊ ﺇﱃ ﺍﻟﺮﺃﺱ‪ .‬ﻳﺎ ﺍﷲ ﺧﻠـﺼﲏ‪ .‬ﺭﰊ ﻗـﻢ‬ ‫ﳌﻌﻮﻧﱵ ﻟﻴﺨﺰﻯ ﻭﻳﻔﺘﻀﺢ ﻛﻞ ﺍﻟﺬﻳﻦ ﻳﻄﻠﺒﻮﻥ ﻫﻼﻙ ﻧﻔﺴﻲ ﻭﻳﺎﺭﺏ‬ ‫ﺧﻠﺼﲏ ﻣﻦ ﻳﺪ ﺍﻟﻈﺎﱂ ﻭﻋﻠﻢ ﻳﺎﺭﺏ ﻳﺪﻱ ﺍﻟﻘﺘﺎﻝ ﻭﻓﺮﺣﲏ ﲞﻼﺻﻚ‬ ‫ﻭﺍﺧﺰﻱ ﻣﺒﻐﻀﻲ ﲟﻌﻮﻧﺘﻚ ﻭﺃﻧﺼﺖ ﻳﺎﺭﺏ ﺑﺴﻤﻌﻚ ﻭﺍﺳـﺘﺠﺐ ﱄ‬ ‫ﻭﻟﻴﻌﺪ ﻇﻠﻢ ﺍﳌﺒﻐﺾ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﺍﳋﻮﻑ ﻭﺍﻟﺮﻋﺪﺓ ﻟﺘﻘﻊ ﻋﻠﻰ ﺍﳌﻀﺎﺩ‬ ‫ﺍﻟﺬﻱ ﻳﻘﺎﺗﻠﲏ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﺗﻀﺮﺑﻪ ‪‬ﺬﻩ ﺍﻟﺴﻬﺎﻡ ﺍﻟﱵ ﻻﺑﻦ ﻳﺴﻰ ﺍﺧﺘﻢ‬ ‫ﺣﻮﺍﺳﻚ ﻛﻠﻬﺎ ﺑﻌﻼﻣﺔ ﺍﻟﺼﻠﻴﺐ ﻭﰲ ﺍﳊﺎﻝ ﻳﻀﻤﺤﻞ ﻣﻦ ﺃﻣﺎﻣﻚ‪.‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﳉﻦ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻨﻪ ﻣﺎﺭ ﺃﻭﻏﺮﻳﺲ ﺁﻩ ﻋﻴﻨﺎﻩ ﺗﱪﻕ ﻛﺎﻟﻨـﺎﺭ‬ ‫ﻭﻳﻈﻬﺮ ﺃﺷﺒﺎﺣﹰﺎ ﻛﺸﺒﻪ ﺣﻴﺎﺕ ﺗﻄﲑ ﰲ ﺍﳉﻮ‪.‬‬ ‫ﻗﺎﻝ ﱄ ﺇﻧﺴﺎﻥ ﻣﻦ ﺍﻹﺧﻮﺓ ﺇﻧﻪ ﰲ ﺑﻌﺾ ﺍﻷﻳﺎﻡ ﻭﺃﻧﺎ ﻣﻠﻘـﻰ ﰲ‬ ‫ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﻫﺬﺍ ﺍﳉﻦ ﺍﳌﻠﻌﻮﻥ ﺧﺮﺟﺖ ﺧﺎﺭﺝ ﻗﻼﻳـﱵ ﰲ ﺍﻟﻠﻴـﻞ‬ ‫ﻷﺳﺘﺮﻳﺢ ﻭﳌﺎ ﻋﺪﺕ ﻗﺒﻞ ﺷﺮﻭﻕ ﺍﻟﺼﺒﺎﺡ ﻓﺘﺤـﺖ ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ‬ ‫}‪{٧٨‬‬

‫ﺍﻟﺬﻱ ﻟﻘﻼﻳﱵ ﻭﳌﺎ ﺩﺧﻠﺖ ﺃﺑﺼﺮﺕ ﺷﺒﻪ ﺗﻨﲔ ﳑﺪﻭﺩ ﰲ ﲨﻴﻊ ﺍﻟﻘﻼﻳﺔ‬ ‫ﻭﻛﺎﻥ ﳜﺮﺝ ﻣﻦ ﻓﻤﻪ ﻣﺜﻞ ﻭﻫﻴﺞ ﻧﺎﺭ ﻭﻋﻴﻨـﺎﻩ ﻛﺎﻧﺘـﺎ ﺗـﺸﺮﻗﺎﻥ‬ ‫ﻛﻤﺼﺒﺎﺡ ﻧﺎﺭ ﻭﳌﺎ ﻧﻈﺮﺗﻪ ﺃﻧﺎ ﺫﺍﺏ ﻗﻠﱯ ﰲ ﺩﺍﺧﻠـﻲ ﻭﱂ ﺃﺳـﺘﻄﻊ‬ ‫ﺍﻟﺪﺧﻮﻝ ﺩﺍﺧﻞ ﺍﻟﻘﻼﻳﺔ ﻭﻻ ﺍﳋﺮﻭﺝ ﻣﻦ ﻓﺮﻁ ﺧﻮﻑ ﺫﻟﻚ ﺍﳌﻨﻈـﺮ‬ ‫ﻷﻧﻪ ﻗﻮﻱ ﻋﻠﻰ ﻫﻜﺬﺍ ﺣﱴ ﺇﻧﲏ ﱂ ﺃﻛﻦ ﺃﺳﺘﻄﻴﻊ ﲢﺮﻳـﻚ ﻳـﺪﻱ‬ ‫ﱃ ﻭﻳﺮﻳـﺪ ﺃﻥ‬ ‫ﺃﺻﻨﻊ ﻋﻼﻣﺔ ﺍﻟﺼﻠﻴﺐ‪ .‬ﺃﻣﺎ ﻫﻮ ﻓﻜﺎﻥ ﻳﺘﻘﻠﺐ ﻭﻳﺄﰐ ﺇ ﹼ‬ ‫ﻳﺒﺘﻠﻌﲏ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺫﻟﻚ ﺍﳋﻮﻑ ﻣﻠﻘﻰ ﻋﻠ ‪‬ﻰ ﻭﱂ ﺃﻋﻠﻢ ﻣﺎﺫﺍ ﺃﺻـﻨﻊ‬ ‫ﺍﻧﻘﻄﻊ ﺭﺟﺎﺀ ﺣﻴﺎﰐ ﻣﻦ ﺍﳋﻮﻑ ﻭﳌﺎ ﻧﻈﺮﱐ ﺍﷲ ﺍﻟـﺼﺎﱀ ﺍﻟﺮﺣـﻮﻡ‬ ‫ﻭﻣﻌﺮﻛﺔ ﺍﳋﻮﻑ ﺍﻟﱵ ﺃﻧﺎ ﻓﻴﻬﺎ ﺃﻟﻘﻰ ﰲ ﳘﱵ ﺑﻐﺘـﺔ ﺫﻛـﺮ ﺗـﺰﻣﲑ‬ ‫ﺍﻟﻄﻮﺑﺎﱐ ﺩﺍﻭﺩ ﻓﻠﻤﺎ ﺍﺑﺘﺪﺃﺕ ﰲ ﺍﳌﺰﻣﻮﺭ ‪‬ﺗﻘ ‪‬ﻮﻡ ﳝﻴﲏ ﺃﻳﻀﹰﺎ ﻭﺻـﻨﻌﺖ‬ ‫ﻗﺒﺎﻟﺘﻪ ﻋﻼﻣﺔ ﺍﻟﺼﻠﻴﺐ ﺍﻟﱵ ﳌﺎ ﻧﻈﺮﻫﺎ ﺫﻟﻚ ﺍﻟﺘﻨﲔ ﺍﺿـﻤﺤﻞ ﻣـﻦ‬ ‫ﺃﻣﺎﻣﻲ ﻭﺻﺎﺭ ﻛﻼ ﺷﻲﺀ‪ .‬ﻓﻠﻤﺎ ﻧﻈﺮﺕ ﺃﻧﺎ ﻣﺎ ﻛﺎﻥ ﻭﻗﻌـﺖ ﻋﻠـﻰ‬ ‫ﻭﺟﻬﻲ ﺍﻟﻨﻬﺎﺭ ﻛﻠﻪ ﻭﺃﻧﺎ ﺃﺭﻓﻊ ﺍﻟﺸﻜﺮ ﷲ ﻋﻠﻰ ﺻﻨﻴﻌﻪ ﻣﻌﻲ ﻭﻇﻠﺖ‬ ‫ﺭﺍﺋﺤﺔ ﻧﺘﻮﻧﺘﻪ ﰲ ﻗﻼﻳﱵ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻴـﻮﻡ ﱂ ﻳـﺪﺧﻞ‬ ‫ﺍﳋﻮﻑ ﻗﻠﱯ ﺑﻞ ﺗﺸﺠﻊ ﺿﻤﲑﻱ ﺣﱴ ﺃﻧﻪ ﻟﻮ ﻛﺎﻧﺖ ﺍﻷﺭﺽ ﻛﻠﻬﺎ‬ ‫ﺣﻴﺎﺕ ﻭﻋﻘﺎﺭﺏ ﻭﺩﺑﻴﺐ ﻳﺴﻜﺐ ﺍﳌﺮﺍﺭﺓ ﻣﺎ ﻛﻨﺖ ﺃﺧـﺎﻑ ﻣـﻦ‬ ‫ﺫﻟﻚ‪ .‬ﻫﺬﺍ ﻗﺪ ﺫﻛﺮﻩ ﺃﻣﺎﻣﻲ ﺫﻟﻚ ﺍﻷﺥ ﺍﻟﻐﺮﻳﺐ‪.‬‬ ‫ﻭﻳﻨﺒﻐﻲ ﻟﻠﺬﻳﻦ ﻳﺘﻘﺎﺗﻠﻮﻥ ﻣﻊ ﻫﺬﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﻠﻌﻮﻥ ﺃﻥ ﻳﻘﺘﻨـﻮﺍ‬ ‫ﺻﱪﹰﺍ ﻛﺜﲑﹰﺍ ﻟﻜﻴﻤﺎ ﻻ ﻳﺘﺮﻛﻮﺍ ﻗﻼﻟﻴﻬﻢ ﻣﻦ ﺃﺟﻞ ﺍﳋﻮﻑ ﻭﳜﺮﺟﻮﻥ‬ ‫ﻣﻨﻬﺎ ﺑﻞ ﻟﻴﺜﺒﺘﻮﺍ ﻭﳚﻠﺴﻮﺍ ﺩﺍﺧﻞ ﺍﻟﺒﺎﺏ ﻭﻳﺴﻬﺮﻭﺍ ﻭﻳﻘﺮﻋﻮﺍ ﻋﻠﻰ ﺑﺎﺏ‬ ‫}‪{٧٩‬‬

‫ﺭﺑﻨﺎ ﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺭﺑﻨﺎ ﻳﻌﱪﻩ ﻋﻨﻬﻢ ﺑﺴﺮﻋﺔ‪ .‬ﻷﻥ ﻫﺬﺍ ﺍﻟﻘﺘﺎﻝ ﻻ‬ ‫ﻳﺜﺒﺖ ﻛﺜﲑﹰﺍ ﻭﺑﻌﺪﻩ ﺗﻘﻮﻯ ﺭﺧﺎﻭﺓ ﺃﻋﺼﺎﺏ ﺍﻟﻨﻔﺲ ﻭﺑﺬﻟﻚ ﻳﺒﺎﺩ ﻣﻦ‬ ‫ﺍﻟﻘﻠﺐ ﻛﻞ ﺧﻮﻑ ﻣﺜﻠﻤﺎ ﻳﺒﺎﺩ ﺍﳊﺸﻴﺶ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺭ ﻭﺇﻥ ﻛﺎﻥ ﻫـﺬﺍ‬ ‫ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻭ ﻣﻦ ﺻﻌﻮﺑﺎﺕ ﺍﳉﺴﺪ ﻭﻫﻜـﺬﺍ ﻳـﺴﻜﻦ‬ ‫ﺍﻟﻘﻠﺐ ﲟﻌﻮﻧﺔ ﺭﺑﻨﺎ ﻭﳝﺘﻠﺊ ﻓﺮﺣﹰﺎ‪ .‬ﺣﱴ ﺃﻧﻪ ﻳﺪﺍﻭﻡ ﺑـﺼﺮﺍﺥ ﻛﻠﻤـﺔ‬ ‫ﺑﻮﻟﺲ ﺍﻟﻘﺎﺋﻠﺔ ﺃﻧﻪ ﻻ ﻧﺎﺭ ﻭﻻ ﺳﻴﻒ ﻭﻻ ﻣﻼﺋﻜﺔ ﻭﻻ ﺑﺸﺮ ﻭﻻ ﻣـﺎ‬ ‫ﻛﺎﻥ ﻭﻻ ﻣﺎ ﺳﻴﻜﻮﻥ ﻭﻻ ﺧﻠﻴﻘﺔ ﺃﺧﺮﻯ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻔﺮﻗﲏ ﻣـﻦ‬ ‫ﳏﺒﺔ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪.‬‬ ‫ﻼ ﻳﺎ ﺇﺧﻮﰐ ﻭﺍﺛﺒﺘﻮﺍ ﺃﻣﺎﻡ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﱵ ﺗﻌﺮﺽ ﻟﻜﻢ‬ ‫ﺣﺎﺭﺑﻮﺍ ﻗﻠﻴ ﹰ‬ ‫ﰲ ﺟﻠﻮﺱ ﻫﺪﻭﺀ ﺍﻟﻘﻼﻳﺔ ﻟﺘﺴﺘﺤﻘﻮﺍ ﻫﺬﻩ ﺍﻟﺪﺍﻟﺔ‪ .‬ﺍﺻﺮﺧﻮﺍ ﺑﻔـﺮﺡ‬ ‫ﻗﻠﻮﺑﻜﻢ ﳓﻦ ﻣﻨﺘﺼﺒﻮﻥ ﻟﺘﺠﺎﺭﺏ ﺍﻟﻌﺎﱂ ﻭﲡﺎﺭﺏ ﺍﻟﻌﺎﱂ ﻣﻨﺘﺼﺒﺔ ﻟﻨـﺎ‬ ‫ﻣﻦ ﺃﺟﻞ ﳏﺒﺔ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻷﻧﻪ ﺑﺪﻭﻥ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺘﺠﺎﺭﺏ‬ ‫ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﺮﺍﻫﺐ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺮﻱ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﻭﻗﺖ ﺍﻟـﺼﻼﺓ‬ ‫ﺫﻟﻚ ﳚﻌﻞ ﻟﻨﺎ ﺍﻷﻟﻔﺔ ﻭﺍﶈﺒﺔ ﻣﻊ ﺍﷲ ﺑﺪﺍﻟﺔ‪ .‬ﺃﺫﻛﺮﻭﺍ ﻳﺎ ﺇﺧﻮﰐ ﻛﻠﻤﺔ‬ ‫ﺭﺑﻨﺎ ﻭﳏﻴﻴﻨﺎ ﻳﺴﻮﻉ ﺍﻟﻘﺎﺋﻞ ﺇﻥ ﺍﳌﺮﺃﺓ ﲢﺰﻥ ﺇﺫﺍ ﺩﻧﺖ ﺳﺎﻋﺔ ﻭﻻﺩ‪‬ـﺎ‬ ‫ﻓﺈﺫﺍ ﻭﻟﺪﺕ ﺍﺑﻨﹰﺎ ﻓﺈ‪‬ﺎ ﻻ ﺗﻌﺪ ﺗﺬﻛﺮ ﺍﻟﺸﺪﺓ ﻣﻦ ﺃﺟﻞ ﺍﻟﻔﺮﺡ ﻷ‪‬ـﺎ‬ ‫ﻭﻟﺪﺕ ﺇﻧﺴﺎﻧﹰﺎ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﲨﻴﻊ ﺍﻟﺬﻳﻦ ﻳﺼﱪﻭﻥ ﻋﻠـﻰ‬ ‫ﺍﻟﺼﻌﻮﺑﺎﺕ ﻣﻦ ﺃﺟﻞ ﻓﺮﺡ ﲦﺮﺓ ﺗﻠﻚ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﻮﻟﺪ ﳍﻢ ﺩﺍﺧـﻞ‬ ‫ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺻﱪ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻳﻨﺴﻮﺍ ﲨﻴﻊ ﺍﻷﺣﺰﺍﻥ ﺍﻟـﱵ ﺟـﺎﺯﺕ‬ ‫ﻋﻠﻴﻬﻢ ﰲ ﲨﻴﻊ ﳏﺎﺭﺑﺘﻬﻢ ﻣﻊ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺸﺮﻳﺮﺓ‪.‬‬ ‫}‪{٨٠‬‬

‫‪òîãbrÛa@òjmŠàÜÛ@òjäÛbi@òíýÔÛa‬‬ ‫ﺁﺑﺎﺅﻧﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﻗﻼﻳﺔ ﺍﻟﺮﺍﻫﺐ ﺍﻟﻮﺣﻴﺪ ﻫﻲ ﺃﺗﻮﻥ‬ ‫ﺑﺎﺑﻞ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻋﺎﻳﻨﺖ ﻓﻴﻪ ﺍﻟﺜﻼﺛﺔ ﻓﺘﻴﺔ ﺍﺑﻦ ﺍﷲ‪ .‬ﺃﻧﻈـﺮﻭﺍ ﻳـﺎ‬ ‫ﺇﺧﻮﰐ ﺃﻧﻪ ﻟﻮ ﱂ ﳛﺘﻤﻞ ﺣﻨﺎﻧﻴﺎ ﻭﻣﻦ ﻣﻌﻪ ﻗﻮﺓ ﺍﻟﻠﻬﻴﺐ ﻭﻳﻘﻄﻌﻮﺍ ﻋﻠﻰ‬ ‫ﺃﻧﻔﺴﻬﻢ ﺃﻧﻪ ﺧﲑ ﻟﻨﺎ ﻣﻮﺕ ﺣﻴﺎﺓ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻘﺼﲑ ﻣﻦ ﻛﻮﻧﻨﺎ ﻧﻜﻔـﺮ‬ ‫ﺑﺎﷲ‪ .‬ﺁﻩ ﻳﺎ ﳍﺬﻩ ﺍﶈﺒﺔ ﺍﳊﺎﺭﺓ ﺍﻟﱵ ﳍﺆﻻﺀ ﺍﻷﺑﻄﺎﻝ ﺍﻷﻋﺰﺍﺀ ﻛﻴـﻒ‬ ‫ﺃﻃﻔﺄﺕ ﳍﻴﺐ ﺍﻟﻨﺎﺭ ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺠﺐ ﺍﻟﺬﻱ ﻻ ﻳﻨﻄﻖ ﺑﻪ ﺃﻥ ﺍﻟﻨـﺎﺭ‬ ‫ﺃﻃﻔﺄﺕ ﺍﻟﻨﺎﺭ‪ .‬ﻓﻨﺎﺭ ﳏﺒﺔ ﺑﻴﺖ ﺣﻨﺎﻧﻴﺎ ﺃﻃﻔﺄﺕ ﺍﻟﻨﺎﺭ ﺍﻟﺒﺎﺑﻠﻴـﺔ ﺍﻟـﱵ‬ ‫ﻟﺒﺨﺘﻨﺼﺮ‪ .‬ﻓﻬﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻛﻞ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﺒﻬﻢ ﺍﻟﻨﺎﺭ ﺍﻹﳍﻴﺔ ﺇﺫﺍ ﺩﺧﻠﻮﺍ‬ ‫ﺇﱃ ﺃﺗﻮﻥ ﺍﻟﻘﻼﻳﺔ ﰲ ﺻﱪﻫﻢ ﻋﻠﻰ ﺍﻟﺘﺠﺎﺭﺏ ﻓﺈﻥ ﺣﺮﺍﺭﺓ ﻧﺎﺭ ﳏﺒﺘﻬﻢ‬ ‫ﺗﻄﻔﺊ ﻧﺎﺭ ﺣﺮﺍﺭﺓ ﺍﻷﻭﺟﺎﻉ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ .‬ﺁﻩ ﻣﺎ ﻛﺎﻥ ﺃ‪‬ﻰ ﻭﺃﺣـﺴﻦ‬ ‫ﺍﳉﻨﺪ ﺍﻟﺸﺠﻌﺎﻥ ﺳﺪﺭﺍﻙ ﻭﻣﻴﺴﺎﻙ ﻭﺃﺑﺪﻧﺎﻏﻮ ﺣﻴﻨﻤﺎ ﻛﺎﻧﻮﺍ ﻣﻠﺘﺤﻔﲔ‬ ‫ﺑﺘﻠﻚ ﺍﻟﻨﲑﺍﻥ ﺍﻹﳍﻴﺔ ﻭﻛﺎﻧﺖ ﺗﻈﻠﻠﻬﻢ ﺗﻠﻚ ﺍﻟﺴﺤﺎﺑﺔ ﻭﻛﺎﻧﻮﺍ ﳝﺸﻮﻥ‬ ‫ﺩﺍﺧﻞ ﺍﻷﺗﻮﻥ ﻛﻤﺜﻞ ﺑﻼﻁ ﺍﳌﻠﻚ ﻭﻛﺎﻧﻮﺍ ﻳﺮﻓﻌﻮﻥ ﺍﻟـﺸﻜﺮ ﻹﻟـﻪ‬ ‫ﺁﺑﺎﺋﻬﻢ ﻷﻧﻪ ﺭﺵ ﻧﺪﻯ ﺳﻬﻮﻟﺔ ﻋﻠﻴﻬﻢ ﻭﺧﻠﺼﻬﻢ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﻟﻐﺰﻳـﺮﺓ‬ ‫ﺍﻟﱵ ﳊﺴﺪ ﺍﻟﺒﺎﺑﻠﲔ ﻷﻥ ﺻﱪ ﺑﻴﺖ ﺣﻨﺎﻧﻴﺎ ﻏﲑ ﺃﺟﺴﺎﺩﻫﻢ ﻣﻦ ﻧﻈﲑ‬ ‫ﻃﺒﻴﻌﺔ ﺑﲏ ﺁﺩﻡ ﺇﱃ ﻧﻈﲑ ﻣﻼﺋﻜﺔ ﺍﻟﻨﻮﺭ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻛـﻞ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﺼﱪﻭﻥ ﻋﻠﻰ ﺻﻌﻮﺑﺔ ﺃﺗﻮﻥ ﺍﻟﻘﻼﻳﺔ ﻭﻻ ﳝﻠﻮﻥ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺔ ﺍﻟـﱵ‬ ‫ﺗﺄﰐ ﻋﻠﻴﻬﻢ ﺗﺘﻐﲑ ﺃﺟﺴﺎﺩﻫﻢ ﻣﻦ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺇﱃ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﻳـﻀﺊ‬ ‫ﻭﺟﻮﻫﻬﻢ ﺑﺎﻟﻨﻮﺭ ﺍﻟﻄﺎﻫﺮ ﺍﻟﺬﻱ ﻳﻀﺊ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺫﻟـﻚ ﺍﻟﻨـﻮﺭ‬ ‫}‪{٨١‬‬

‫ﺍﻟﺬﻱ ﺃﺿﺎﺀ ﻋﻠﻰ ﺑﻴﺖ ﺣﻨﺎﻧﻴﺎ ﺍﻟﻄﻮﺑﺎﻧﻴﲔ ﺇﺫ ﺃﻧﻪ ﻣﻦ ﻧﻈﺮ ‪‬ﺎﺋﻪ ﺍﻟﺬﻱ‬ ‫ﺃﺷﺮﻕ ﻋﻠﻴﻬﻢ ﺍﺧﺘﻔﻰ ﻧﻮﺭ ﺍﻟﻨﺎﺭ ﺍﻟﺒﺎﺑﻠﻴﺔ ﻣﻦ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻬﻢ ﻭﱂ ﻳﻜﻮﻧﻮﺍ‬ ‫ﻳﺒﺼﺮﻭ‪‬ﺎ‪.‬‬ ‫ﺑﺪﺀ ﺃﻋﻤﺎﻝ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﻘﻼﻳﺔ ﻫﻮ ﺍﻟﺼﻮﻡ ﻭﺍﻻﻣﺘﻨـﺎﻉ ﻣـﻦ‬ ‫ﺍﳌﺂﻛﻞ ﺍﻟﺪﲰﺔ ﻭﺍﻟﻔﻘﺮ ﻣﻦ ﺍﳌﻘﺘﻨﻴﺎﺕ ﻭﺳﻬﺮ ﺍﳉﺴﺪ ﻭﻋﻄﺶ ﺍﳌـﺎﺀ‬ ‫ﻭﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻛﻠﻬﺎ ﻫﻲ ﻟﻠﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺇﺫ ﺃ‪‬ﺎ ﺍﻟﻐﻠـﻮﺓ ﺍﻷﻭﱃ‬ ‫ﻟﻠﺬﻳﻦ ﳚﻠﺴﻮﻥ ﰲ ﺍﳍﺪﻭﺀ‪ .‬ﻭﻟﻴﺲ ﻟﻔﻀﺎﺋﻞ ﺍﻟﻐﻠﻮﺓ ﺍﻟﱵ ﳍﺬﻩ ﺍﻟﺮﺗﺒـﺔ‬ ‫ﻛﻴﻞ ﻭﻻ ﻗﻴﺎﺱ ﻷ‪‬ﺎ ﺗﺸﺎﺀ ﺃﻥ ﻧﺘﺪﺑﺮ ﻓﻮﻕ ﺍﻟﻄﺒﻴﻌﺔ ﰲ ﻫﻴﺠﺎ‪‬ﺎ ﺍﻟﻐﲑ‬ ‫ﳏﺘﻤﻞ ﻷ‪‬ﺎ ﺗﻜﻮﻥ ﻣﻦ ﻧﺎﺭ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﻭﲡﻌﻞ ﰲ ﺍﳉﺴﺪ ﺁﻻﻣﹰﺎ‬ ‫ﻛﺜﲑﺓ ﻷﻥ ﻣﻔﺎﺻﻞ ﺍﳉﺴﺪ ﺗﺘﺄﱂ ﻭﺗﻴﺒﺲ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺴﻚ ﺍﻟﻜـﺜﲑ‬ ‫ﻭﺃﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻻ ﻳﻘﺎﺗﻠﻮﻥ ﻫﺬﻩ ﺍﻟﻐﻠﻮﺓ ﰲ ﺍﻟﺒﺪﺀ ﻷ‪‬ﺎ ﺗﻌﺮﻑ ﺃﻧـﻪ‬ ‫ﻟﻴﺲ ﳍﺎ ﻣﻮﺿﻊ ﻋﻨﺪ ﺍﻷﺥ ﻣﺎ ﺩﺍﻡ ﻫﺬﺍ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌـﻲ ﻳـﺸﻤﻞ‬ ‫ﺍﻟﻨﻔﺲ ﲝﺮﺍﺭﺗﻪ‪ .‬ﺑﻞ ﺟﻦ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﳜﻄﺮ ﺑﻪ ﻓﻘﻂ‪ .‬ﻓﺈﻥ ﺃﻃـﺎﻉ‬ ‫ﺧﺪﺍﻉ ﻫﺬﺍ ﺍﳉﻦ ﺣﻴﻨﺌﺬ ﺗﻔﺘﺮ ﺣﺮﺍﺭﺓ ﻫﺬﺍ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﻭﳝﻠـﻚ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻜﺴﻞ ﻭﲣﻴﻞ ﺍﻷﻓﻜﺎﺭ ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﺘﺴﻠﻂ ﻋﻠﻰ ﺍﻟﺮﺍﻫﺐ ﺟـﻦ‬ ‫ﺍﻟﺰﻧﺎ ﺍﻟﺬﻱ ﻳﻬﺒﻂ ﺑﻪ ﺇﱃ ﺍﳉﺤﻴﻢ ﺍﻟﺴﻔﻠﻲ ﻓﺈﻥ ﻛﺎﻥ ﻳﻘﻮﻡ ﺑﻘـﻮﺓ ﰲ‬ ‫ﻣﺼﺎﻑ ﺍﻟﻘﺘﺎﻝ ﻗﺒﺎﻟﺔ ﺣﻴﻞ ﻭﺧﺪﺍﻉ ﺟﻦ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻓﺈﻥ ﻏﻠـﻮﺓ‬ ‫ﺫﻟﻚ ﺍﻟﺰﺭﻉ ﺍﻟﻄﺒﻴﻌﻲ ﻻ ﺗﻨﻄﻔﺊ ﻣﻨﻪ ﻭﻣﺎ ﺩﺍﻣﺖ ﻧﺎﺭ ﺗﻠﻚ ﺍﻟﻐﻠـﻮﺓ‬ ‫ﳏﻔﻮﻇﺔ ﻋﻨﺪ ﺍﻟﻨﻔﺲ ﻓﺈﻥ ﺑﻌﺾ ﺍﻷﻭﺟﺎﻉ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺴﺘﻌﺒﺪﻫﺎ‬ ‫}‪{٨٢‬‬

‫ﳍﻮﺍﻫﺎ ﻷﻥ ﰲ ﻫﺬﻩ ﺍﻟﻐﻠﻮﺓ ﻳﺼﻞ ﺇﱃ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﱵ ﻳﻜﻮﻥ ﺍﻟﻨﻘﺎﺀ ﻓﻮﻗﹰﺎ‬ ‫ﻣﻨﻬﺎ‪.‬‬

‫ﻋﻤﻠﻬﺎ ﻧﻔﺴﺎﱐ ﻭﻣﻌﺮﻓﺘﻬﺎ ﻛﻠﻬﺎ ﻓﻮﻕ ﺣﻮﺍﺱ ﺍﳉﺴﺪ ﻭﻛﺬﻟﻚ ﻗﺘﺎﻝ‬ ‫ﻫﺮﻭ‪‬ﺎ ﻧﻔﺴﺎﱐ ﺃﻳﻀﹰﺎ‪.‬‬

‫ﻛﻞ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻫﻲ ﳏـﺴﻮﺳﺔ ﻭﻟـﻴﺲ ﻓـﻮﻕ‬ ‫ﺍﻟﺘﺮﻛﻴﺐ ﺷﻴﺌﹰﺎ‪ .‬ﻭﻛﻠﻤﺎ ﻃﻠﺒﺖ ﺃﻥ ﺗﻨﻈـﺮ ﰲ ﺍﷲ ﻓﺈ‪‬ـﺎ ﺑﺄﺷـﺒﺎﻩ‬ ‫ﺍﻟﺘﺮﻛﻴﺐ ﺗﺼﻮﺭ ﺍﷲ ﻭﺗﻨﻈﺮ ﻓﻴﻪ ﻭﺗﻜﻮﻥ ﺍﻻﺳﺘﻌﻼﻧﺎﺕ ﻭﺍﳌﻨﺎﻇﺮ ﺍﻟﱵ‬ ‫ﻟﻠﻘﺎﺋﻢ ﰲ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﳏﺴﻮﺳﺔ ﻭﻟﻴﺴﺖ ﻣﻌﻘﻮﻟﺔ ﻛﻤﺜﻞ ﺍﳌﻨﺎﻇﺮ ﺍﻟﱵ‬ ‫ﻛﺎﻧﺖ ﻋﻨﺪ ﺍﻷﺑﺮﺍﺭ ﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘـﻮﺏ ﻭﺑـﺎﻗﻲ‬ ‫ﺍﻟﺼﺪﻳﻘﲔ ﺍﻟﺬﻳﻦ ﺻﺎﺭﻭﺍ ﺇﱃ ﻧﺎﻣﻮﺱ ﻣﻌﺮﻓﺘﻪ‪.‬‬

‫ﻓﻠﻨﻘﻞ ﺍﻵﻥ ﻳﺎ ﺣﺒﻴﱯ ﻛﻮﻋﺪﻱ ﻟﻚ ﻛﻴﻒ ﺗﺒﺘﺪﺉ ﺍﻟـﻨﻔﺲ ﺃﻥ‬ ‫ﺗﺪﺧﻞ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺇﺫﺍ ﻛﻤﻠﺖ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻓﻴﺒﺘﺪﺉ ﺍﻟﺮﺏ ﺃﻥ‬ ‫ﻳﻔﺘﺢ ﺃﻣﺎﻡ ﺍﻟﻨﻔﺲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﻟﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴـﺔ ﻓﻴﻌﻄـﻲ‬ ‫ﺍﻟﻌﻘﻞ ﺃﻭ ﹰﻻ ﺃﻓﻬﺎﻡ ﺍﻷﺳﻔﺎﺭ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﳉﻤﻴﻊ ﻃﺒﺎﺋﻊ ﺍﻟﱪﻳﺔ ﻭﻫﻜـﺬﺍ‬ ‫ﻳﺴﺘﻨﲑ ﲨﻴﻊ ﻛﻼﻡ ﻛﺘﺐ ﺍﻟﺮﻭﺡ ﺃﻣﺎﻡ ﺍﻟﻌﻘﻞ ﻣﺜﻞ ﺍﻟـﺸﻤﺲ ﺍﻟـﱵ‬ ‫ﺗﻈﻬﺮ ﺭﺗﺐ ﲨﻴﻊ ﺍﻟﻄﺒﺎﺋﻊ ﺃﻣﺎﻡ ﺍﳉﺴﺪ‪ .‬ﻭﺇﺫﺍ ﺃﺩﺭﻙ ﻓﻬﻢ ﺍﻟﻜﻠﻤـﺔ‬ ‫ﲡﻴﺪﻩ ﺑﺎﻟﻌﺠﺐ ﻋﻠﻴﻬﺎ ﺳﺎﻋﺔ ﻭﺳﺎﻋﺘﲔ ﺃﻭ ﺍﻟﻨﻬﺎﺭ ﻛﻠﻪ ﺣﻴﻨﺌﺬ ﺗﺘﺮﻛﻪ‬ ‫ﻟﻴﻌﱪ ﺇﱃ ﺍﻷﺧﺮﻯ ﻭﻳﻌﻄﻲ ﺍﺟﺘﻤﺎﻉ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻳﻜﻮﻥ ﻟﻪ ﺗﺮﻋـﺔ‬ ‫ﻼ ﻭ‪‬ﺎﺭﹰﺍ ﻭﻟﻴﺴﺖ ﻫﻲ ﺩﻣﻮﻉ ﻛﻠﻔﺔ ﻭﻻ ﳐﺒﻠﺔ ﻣﺜﻞ ﺗﻠـﻚ‬ ‫ﺩﻣﻮﻉ ﻟﻴ ﹰ‬ ‫ﺍﻟﱵ ﻟﻠﻐﻠﻮﺓ ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﻜﻠﻤﻨﺎ ﻋﻨﻬﺎ ﻗﺒﻞ‪ ،‬ﻟﻜﻨﻬﺎ ﺩﻣـﻮﻉ ﻫﺎﺩﺋـﺔ‬ ‫ﻟﻴﺴﺖ ﲟﺸﻴﺌﺔ ﺍﻹﻧﺴﺎﻥ ﺑﻞ ﺗﺄﰐ ﻣﻦ ﻋﺠﺐ ﺍﻹﻓﻬﺎﻡ ﻭﲣﻠﻲ ﺣﻨـﻚ‬ ‫ﺍﻟﺬﻫﻦ‪ .‬ﻫﺬﻩ ﺍﻟﺪﻣﻮﻉ ﺍﻟﱵ ﻳﺴﻤﻴﻬﺎ ﺁﺑﺎﺅﻧﺎ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪ .‬ﻭﻣﱴ ﺩﺧﻞ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻫﻨﺎﻙ ﻓﺈﻧﻪ ﻻ ﳜﺎﻑ ﺍﳊﺮﻭﺏ ﺍﻟﱵ ﺗﺘﻘﺎﺗﻞ ﻣﻌﻪ ﻷﻥ ﻫﺬﻩ‬ ‫ﻫﻲ ﺍﻟﻐﻠﻮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻗﺎﻝ ﻋﻨﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺃﻣﻮﻧﺔ‪ .‬ﺗﻠﻚ ﺍﻟﱵ ﻻ ﺗﻌﻄﻲ‬ ‫ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺮﻫﺒﺎﻥ ﺇﻻ ﻟﻠﺬﻳﻦ ﺗﻄﻬﺮﻭﺍ ﻣﻦ ﺃﻭﺟﺎﻉ ﺍﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ‬ ‫ﻭﻣﻊ ﻫﺬﻩ ﺍﻟﺪﻣﻮﻉ ﺗﻌﻄﻲ ﻏﻠﻮﺓ ﻋﻤﻞ ﺍﻟﺴﺠﺪﺍﺕ ﺍﻟﻠﻴـﻞ ﻭﺍﻟﻨـﻬﺎﺭ‬ ‫ﻭﻳﻜﻮﻥ ﺍﻟﺮﺍﻫﺐ ﺳﺎﺟﺪﹰﺍ ﺃﻣﺎﻡ ﺍﻟﺼﻠﻴﺐ ﲞﺸﻮﻉ ﺃﻣﺎﻡ ﺍﷲ‪.‬‬

‫ﺇﻥ ﺍﳉﺴﺪﺍﱐ ﺇﺫﺍ ﺗﺼﻮﺭ ﺍﷲ ﻓﺈﳕﺎ ﻳﺘﺼﻮﺭﻩ ﺑﺸﺒﻪ ﺍﳉﺴﺪ ﺍﻟـﺬﻱ‬ ‫ﻳﻠﺒﺴﻪ ﻷﻥ ﺣﺪ ﺍﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻫﻲ ﺇﱃ ﺍﻟﻌﱪ ﺍﻟﺜﺎﱐ ﻭﺍﻷﺭﺩﻥ ﻓﻘﻂ‬ ‫ﻭﻛﻤﺎ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﳌﺎ ﻋﱪﻭﺍ ﺍﻷﺭﺩﻥ ﺧﺘﻨﻬﻢ ﺍﻟﻄﻮﺑﺎﱐ ﻳﺸﻮﻉ ﺑﻦ‬ ‫ﻧﻮﻥ ﺧﺘﺎﻧﹰﺎ ﺛﺎﻧﻴﹰﺎ‪ .‬ﻭﺣﻴﻨﺌﺬ ﺩﺧﻠﻮﺍ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﻭﺣـﺎﺭﺑﻮﺍ ﺍﻟـﺴﺒﻌﺔ‬ ‫ﺷﻌﻮﺏ ﺍﻟﺴﻜﺎﻥ ﻓﻴﻬﺎ‪ .‬ﻫﻜﺬﺍ ﳓﻦ ﺃﻳﻀﹰﺎ ﺇﺫﺍ ﱂ ﳔﱳ ﻣـﻦ ﻗﻠﻮﺑﻨـﺎ‬ ‫ﺍﻟﺸﺮﻭﺭ ﺧﺘﺎﻧﹰﺎ ﺛﺎﻧﻴﹰﺎ ﺍﻟﺬﻱ ﻟﻠﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻓﺈﻧﻨـﺎ ﻻ ﻧـﺴﺘﻄﻴﻊ ﺃﻥ‬ ‫ﳓﺎﺭﺏ ﺳﺒﻌﺔ ﺍﻷﻭﺟﺎﻉ ﺍﻟﱵ ﺗﻘﺎﺗﻠﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﺍﻟﱵ ﻫﻲ ﻫﺬﻩ‪:‬‬ ‫ﻃﻴﺎﺷﺔ ﺍﻷﻓﻜﺎﺭ ﻭﺍﳊﺴﺪ ﻭﺍﻟﻈﻦ ﻭﻗﻠﺔ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻜﺂﺑـﺔ ﻭﻗﻠـﺔ‬ ‫ﺍﻹﳝﺎﻥ ﻭﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ ﻣﻊ ﺃﻭﺟﺎﻉ ﺃﺧﺮﻯ ﻛﺜﲑﺓ ﺗﺘﻘﺎﺑﻞ ﻣﻊ ﻫـﺬﻩ‬ ‫ﻭﻛﻤﺎ ﺃﻥ ﺗﻠﻚ ﺍﻟﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻛﻞ ﻋﻤﻠﻬﺎ ﺟﺴﺪﺍﱐ ﻭﺍﳌﻌﺮﻓـﺔ ﺍﻟـﱵ‬ ‫ﻳﻘﺒﻠﻬﺎ ﺍﻟﻌﻘﻞ ﻓﻴﻬﺎ ﻫﻲ ﺟﺴﺪﺍﻧﻴﺔ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﻟﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻛـﻞ‬ ‫}‪{٨٣‬‬

‫}‪{٨٤‬‬

‫ﻳﻨﻄﻖ ﺑﻪ‪ .‬ﻭﻣﻦ ﻧﻈﺮ ﻫﺬﻩ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﻳﺴﺘﻨﲑ ﺍﻟﻌﻘﻞ ﻭﻳﺘﺴﻊ ﺍﻟﻘﻠـﺐ‬ ‫ﻭﺗﺮﻕ ﺣﺮﻛﺎﺕ ﺍﻟﻨﻔﺲ ﻭﻳﻬﻴﺞ ﺍﻟﻔﺮﺡ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻘﻠﺐ ﻣﻦ ﻓﻬـﻢ‬ ‫ﻃﺒﺎﺋﻊ ﺍﻟﱪﺍﻳﺎ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻠﺴﺎﻥ ﺍﳌﻴﺖ ﺃﻥ ﻳﻨﻄﻖ ﺑـﻪ‪ .‬ﻭﻣـﺎ‬ ‫ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻷﻓﻬﺎﻡ ﲤﻠﻚ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ﻓﺈﻥ ﺍﻟﺪﻣﻮﻉ ﺗﺄﰐ ﺑﻼ ﻛﻴﻞ‬ ‫ﰲ ﺣﲔ ﻭﻏﲑ ﺣﲔ ﻭﻫﻜﺬﺍ ﻳﺘﻨﻘﻰ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺬﻫﻦ ﻣﻦ ﻛﻞ ﺍﳌﺜﺎﻻﺕ‬ ‫ﺍﻟﱵ ﺗﻘﻮﻡ ﻗﺪﺍﻡ ﺍﻟﻌﻘﻞ ﰲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻛﺸﺒﻪ ﺍﻟﻈﻞ ﻭﻛﻠﻤﺎ ﻳﺘﻨﻘـﻰ‬ ‫ﺍﻟﻌﻘﻞ ﻣﻦ ﻛﻞ ﺍﻷﻓﻜﺎﺭ ﺗﻀﺊ ﴰﺲ ﺍﻟﱪ ﰲ ﺩﺍﺧﻞ ﺍﻟﻘﻠﺐ ﻭﺗﺴﺘﻨﲑ‬ ‫ﻣﻨﻪ ﲨﻴﻊ ﳐﺎﺩﻉ ﺍﻟﻘﻠﺐ ﺍﻟﺪﺍﺧﻠﻴﺔ‪.‬‬

‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺫﻛﺮﺕ ﺗﻨﺠﻠﻲ ﻋﲔ ﺍﻟﻌﻘﻞ ﺍﻟﻨﲑﺓ ﻣﻦ ﻛﻞ‬ ‫ﻭﺳﺦ ﺍﳉﺴﺪ ﻭﺍﻟﺮﻭﺡ ﻭﻳﻨﻈﺮ ﻫﻮ ﺫﺍﺗﻪ ﺑﻨﻮﺭ ‪‬ـﺎﺀ ﲨـﺎﻝ ﺫﻟـﻚ‬ ‫ﺍﻟﺴﺎﻛﻦ ﻓﻴﻪ ﻭﺑﻌﺪ ﻧﻈﺮ ﺷﺨﺼﻪ ﺗﺒﺪﺃ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﶈـﺴﻮﺳﺔ ﻭﻏـﲑ‬ ‫ﺍﶈﺴﻮﺳﺔ ﺗﻀﺊ ﰲ ﺍﻟﻌﻘﻞ ﻭﻣﻦ ﺗﻠﻚ ﺍﻷﻭﱃ ﻳﺘﻮﻟﺪ ﻣﻨـﻬﻢ ﻋﻠـﻰ‬ ‫ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﻋﻠﻰ ﺍﻟﻌﻨﺎﻳﺔ ﻭﺇﺫﺍ ﺍﺳﺘﺤﻖ ﺍﻟﻌﻘﻞ ﻫﺎﺗﲔ ﺍﻟﺘﺎﻭﺭﻳﺘﲔ ﺣﻴﻨﺌﺬ‬ ‫ﻳﺴﻜﺮ ﺍﻹﻧﺴﺎﻥ ﻛﻤﺜﻞ ﻣﻦ ﺍﳋﻤﺮ ﲟﺤﺒﺔ ﺍﻟﺒﺸﺮ ﻷﻧﻪ ﰲ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ‬ ‫ﺍﻷﻭﱃ ﻳﻈﻬﺮ ﻟﻪ ﲨﻴﻊ ﺃﻋﻤﺎﻝ ﺑﲏ ﺍﻟﺒﺸﺮ ﺇﻥ ﻛﺎﻧﻮﺍ ﺻﺪﻳﻘﲔ‪ .‬ﻭﻛﻞ‬ ‫ﻣﺎ ﻳﺼﻨﻔﻪ ﻭﺍﺣﺪ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ .‬ﻭﻟﻮﻻ ﺃﻥ ﻛﻼ ﻣﻦ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺪﻳﻨﻮﻧـﺔ‬ ‫ﻭﺍﻟﻌﻨﺎﻳﺔ ﻳﻀﻴﺌﺎﻥ ﰲ ﺫﻫﻦ ﺍﻟﺮﺍﻫﺐ ﻟﺘﺠﺬﺑﺎﻩ ﶈﺒﺔ ﺍﻟﺒﺸﺮ ﻟﻜﺎﻥ ﻳﻬﻠﻚ‬ ‫ﺑﺬﺍﺗﻪ ﻧﺘﻴﺠﺔ ﻟﻠﻤﻨﺎﻗﺺ ﺍﻟﱵ ﺗﺼﻨﻊ ﰲ ﻫﺬﻩ ﺍﳋﻠﻴﻘﺔ ﻷﻧﻪ ﻗـﺪ ﻳـﺘﻐﲑ‬ ‫ﺑﺄﻋﻤﺎﳍﻢ ﻭﻛﺎﻥ ﳝﺘﻠﺊ ﻗﺒﺎﻟﺘﻬﻢ ﻏﲑﺓ ﻭﻏﻀﺒﹰﺎ ﻭﺭﺟﺰﹰﺍ ﻭ‪‬ﺬﻩ ﻛـﺎﻥ‬ ‫ﻳﻬﻠﻚ ﺫﺍﺗﻪ ﻭﻟﻜﻦ ﺭﺑﻨﺎ ﺑﺮﲪﺘﻪ ﻫﻜﺬﺍ ﺩﺑﺮ ﺍﻷﺷﻴﺎﺀ ﺃﻧﻪ ﻣﻊ ﻧﻈﺮ ﻫﺬﻩ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﻳﻌﻄﻲ ﺃﻳﻀﹰﺎ ﻓﻬﻢ ﻫﺬﻩ ﺍﻷﺧﺮﻯ ﺃﻧﻪ ﺇﺫﺍ ﺍﺑﺘﺪﺃ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﻨﻈﺮ‬ ‫ﰲ ﻣﻨﺎﻗﺺ ﺍﻟﺒﺸﺮ ﻭﻳﺸﺎﺀ ﺃﻥ ﻳﺘﺤﺮﻙ ﺑﺎﻟﻐﲑﺓ ﻗﺒﺎﻟﺘﻬﻢ ﺗﻘﻊ ﰲ ﻗﻠﺒﻪ ﻧﺎﺭ‬ ‫ﳏﺒﺔ ﺍﻟﺒﺸﺮ ﻭﻳﻐﺮﻕ ﺍﻟﻌﻘﻞ ﰲ ﻧﻈﺮ ﻭﻓﻬﻢ ﻫﺬﻩ ﺍﻟﺘﺎﻭﺭﻳـﺎ ﺑﺎﻟﺪﻳﻨﻮﻧـﺔ‬ ‫ﻭﺍﻟﻌﻨﺎﻳﺔ ﻣﺜﻠﻤﺎ ﰲ ﻋﻤﻖ ﺍﳌﺎﺀ‪ .‬ﻭﺍﳊﻖ ﺃﻗﻮﻝ ﺇﻧﻪ ﺇﺫﺍ ﺍﺑﺘﺪﺃ ﺃﻥ ﻳﻨﻈـﺮ‬ ‫ﺿﻌﻔﻬﻢ ﻭﻫﻮﺍﻥ ﺃﺭﺿﻬﻢ ﻭﻛﻢ ﻫﻮ ﻣﺴﺘﻌﺪ ﻟﻔﺴﺎﺩ ﺍﳌﻮﺕ ﻳﺬﻭﻕ ﺑﻔﻢ‬ ‫ﺫﻫﻨﻪ ﻛﻤﺎ ﺑﺮﺃﺱ ﺍﳋﻨﺼﺮﻳﻦ ﻋﺠﺐ ﺫﻟﻚ ﺍ‪‬ﺪ ﺍﻟﺬﻱ ﻳﻘﻮﻣﻮﻥ ﺑـﻪ‬ ‫ﺑﻌﺪ ﻗﻴﺎﻣﺔ ﺍﻷﻣﻮﺍﺕ ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺎﻟﻨﻈﺮ ﻭﻟﻜﻦ ﺑﺎﻟﻔﻬﻢ ﻷﻧﻪ ﰲ ﺍﻟﺮﺗﺒﺔ‬ ‫ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﻟﻠﻜﻤﺎﻝ ﻳﺴﺘﺤﻖ ﺍﻹﻧﺴﺎﻥ ﻧﻈﺮ ﺫﻟﻚ ﺍ‪‬ﺪ ﺍﻟـﺬﻱ ﻻ‬

‫ﺇﺫﺍ ﺍﺑﺘﺪﺃ ﺍﻟﺮﺍﻫﺐ ﺍﻟﻌﻤﻞ ﺑﻀﻤﲑﻩ ﺍﻟﺬﻱ ﻫـﻮ ﻋﻤـﻞ ﺍﻟﺮﺗﺒـﺔ‬ ‫ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻓﺈﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻳﺼﻮﺭﻭﻥ ﻟﻪ ﻣﺜﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﺗﻘﻊ ﰲ ﻋﻘﻠﻪ‬ ‫ﻭﻳﻈﻬﺮﻭ‪‬ﺎ ﻟﻪ ﺇﻥ ﻛﺎﻧﺖ ﺑﺎﻷﺟﺴﺎﻡ ﺃﻭ ﺑﻐﲑﻫﺎ ﻣﻊ ﺑﻘﻴـﺔ ﺍﻷﻓﻬـﺎﻡ‬ ‫ﺍﻟﻜﺎﺫﺑﺔ ﺍﻟﱵ ﻗﻠﻨﺎ ﻋﻨﻬﺎ ﺁﻧﻔﹰﺎ‪ .‬ﻷﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﺎﺗﻞ ﻣﻊ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ‬ ‫ﰲ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﺑﺜﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﳋﻴـﺎﻻﺕ‪ .‬ﺍﻟﻨـﻮﻉ ﺍﻷﻭﻝ ﻫـﻮ‬ ‫ﺍﳌﺜﺎﻻﺕ ﺍﻟﻮﺛﻨﻴﺔ ﺍﻟﱵ ﻫﻲ ﺃﺷﺒﺎﻩ ﺟﻨﻮﻥ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﺍﻟﱵ ﻫﻲ‬

‫}‪{٨٥‬‬

‫}‪{٨٦‬‬

‫ﻃﻮﰉ ﳌﻦ ﺍﺳﺘﺤﻖ ﻫﺬﺍ ﻷﻥ ﻓﺮﺡ ﺭﺟﺎﺋﻪ ﺛﺎﺑﺖ ﺇﱃ ﺍﻷﺑﺪ ﻓـﺈﺫﺍ‬ ‫ﻧﻈﺮﺕ ﻳﺎ ﺣﺒﻴﱯ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﰲ ﻧﻔﺴﻚ ﺍﻋﻠﻢ ﺑﺎﳊﻘﻴﻘﺔ ﺃﻧﻚ ﻗﺎﺋﻢ‬ ‫ﰲ ﺍﳌﱰﻟﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﻟﻜﻦ ﺍﻋﺮﻑ ﺃﻥ ﺣﺮﻭﺑﹰﺎ ﻭﺧﻴـﺎﻻﺕ ﻛـﺜﲑﺓ‬ ‫ﺗﻜﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻭﱃ ﻭﺍﻷﺧﲑﺓ‪.‬‬ ‫‪òîãbyëŠÛa@òrÛbrÛa@òjmŠ½a‬‬

‫ﳉﻦ ﺍﻟﺴﺒﺢ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﻫﻲ ﺟﻦ ﺍﻟﻜﱪﻳﺎﺀ ﺍﻟﱵ ﻫـﻲ ﺃﺷـﺒﺎﻩ‬ ‫ﻻﻣﻌﺔ‪ .‬ﻓﻔﻲ ﺍﻟﻨﻮﻋﲔ ﺍﻵﺧﺮﻳﻦ ﳛﺘﺎﺝ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻻﺗﻀﺎﻉ ﻭﺍﻟﺼﻼﺓ‬ ‫ﻭﺣﻔﻆ ﺍﻷﻓﻜﺎﺭ ﺃﻡ ﺫﻟﻚ ﺍﻟﺬﻱ ﻟﻨﻮﻉ ﺍﳋﻴﺎﻻﺕ ﺍﻷﻭﱃ ﻓﻴﺤﺘﺎﺝ ﺇﱃ‬ ‫ﺻﻴﺎﻡ ﻭﺳﻬﺮ ﻛﺜﲑ ﻷﻧﻪ ‪‬ﺬﻩ ﻳﻀﻤﺤﻞ ﻭﻳﺬﻫﺐ ﻣﻦ ﺃﻣـﺎﻡ ﻧﻈـﺮ‬ ‫ﺍﻟﻨﻔﺲ ﻛﻞ ﺃﺷﻜﺎﻝ ﺟﻦ ﺍﻟﺰﻧﺎ‪ .‬ﻷﻥ ﺍﻟﻘﺘﺎﻻﺕ ﺍﻟﱵ ﲢﺎﺭﺏ ﻣﻊ ﻫﺬﻩ‬ ‫ﺍﻟﺮﺗﺒﺔ ﻛﺜﲑﺓ ﺟﺪﹰﺍ ﻭﺻﻌﺒﺔ ﺟﺪﹰﺍ ﻭﻳﺒﻠﻎ ‪‬ـﻢ ﺍﻟﺮﺍﻫـﺐ ﺇﱃ ﺍﳌـﻮﺕ‬ ‫ﻭﺣﻴﻨﺌﺬ ﻳﻌﺘﻖ ﻣﻨﻬﻢ ﻷﻥ ﰲ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﻳﺴﻘﻂ ﺍﻟﻌﺎﺟﺰﻭﻥ ﻭﻓﻴﻬـﺎ‬ ‫ﺃﻳﻀﹰﺎ ﻳﻌﺘﺰ ﺍﻟﺸﺠﻌﺎﻥ ﻭﻳﺄﺧﺬﻭﻥ ﺍﻟﻨﺼﺮﺓ ﻭﻳﺼﻠﻮﻥ ﺇﱃ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻌﻠﻴـﺎ‬ ‫ﻷﻧﻪ ﺇﺫﺍ ﻭﺻﻞ ﺍﻟﺮﺍﻫﺐ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻨﻘﺎﺀ ﻓﺈﻥ ﺍﷲ ﻳﻨﲑ ﻭﻳﻈﻬﺮ ﻟﻌﻘﻠﻪ‬ ‫ﻛﻠﻤﺎ ﺻﻨﻊ ﻭﻣﺎ ﻫﻮ ﻣﺰﻣﻊ ﺃﻥ ﻳﺼﻨﻊ ﰲ ﻫﺬﻩ ﺍﳋﻠﻴﻘﺔ ﺑﻞ ﻳﻌﻄﻲ ﻧﻈﺮ‬ ‫ﺍﻟﻌﺎﳌﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻳﻜﻮﻧﻮﻥ‪ .‬ﻓﺎﻟﺬﻳﻦ ﺍﺑﺘﺪﺃﻭﺍ ﺑﻌﻤﻞ ﻫـﺬﻩ‬ ‫ﺍﳌﱰﻟﺔ ﻭﺍﺳﺘﺤﻘﻮﺍ ﻧﻈﺮ ﺫﻭﺍ‪‬ﻢ ﰲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻓﻠﻴﺤـﺬﺭﻭﺍ ﻣـﻦ‬ ‫ﺍﻟﻘﺘﺎﻻﺕ ﺍﻟﱵ ﺗﻘﺎﺗﻠﻬﻢ ﰲ ﻭﻗﺖ ﺑﺎﻟﺘﻐﻴﲑ ﻭﻟﻴﺠﺮﻭﺍ ﺧﻠﻒ ﺍﻻﺗـﻀﺎﻉ‬ ‫ﻭﻟﻴﻜﺸﻔﻮﺍ ﻭﻳﻔﻀﺤﻮﺍ ﺃﻓﻜﺎﺭﻫﻢ ﻗﺪﺍﻡ ﻣﻌﻠﻤﻴﻬﻢ ﻭﻳﺘﺨﻠﺼﻮﺍ ﻣﻨـﻬﺎ‬ ‫ﲟﻌﻮﻧﺔ ﺭﺑﻨﺎ ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻳﻄﻴﻌﻮﻥ ﺍﳋﻴﺎﻻﺕ ﺍﻟﱵ ﺗﻈﻬﺮ ﳍﻢ ﻓﺈ‪‬ﺎ ﺗﻔﺴﺪ‬ ‫ﺃﺫﻫﺎ‪‬ﻢ ﻓﻼ ﻳﺼﻠﻮﻥ ﺇﱃ ﺍﻟﺮﺗﺒﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻟﻌﻤﻞ ﺍﻟﻔـﻀﺎﺋﻞ‪ .‬ﺑـﻞ‬ ‫ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺍﳌﺰﺍﻣﲑ ﻭﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﺑﺮﺗﺒﺔ ﻭﻗﻴﺎﺱ ﻟﺌﻼ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺑﻐﲑ ﻛﻴﻞ ﻓﻴﻤﺘﻨﻊ ﻣﻦ ﻋﻤﻞ‬ ‫ﺭﺗﺒﺔ ﺍﻟﻨﻘﺎﺀ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﺗﻘﺪﻡ ﺍﻟﺮﺍﻫﺐ ﺇﱃ ﻋﻤﻞ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻓـﺈﻥ‬ ‫ﺭﺃﻳﻪ ﳚﺘﻤﻊ ﻣﻦ ﻃﻴﺎﺷﺔ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﻣﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺮﺃﻱ ﺗﻨﻜﺸﻒ ﰲ‬ ‫}‪{٨٧‬‬

‫ﺍﻟﻨﻔﺲ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻌﺘﻴﺪﺓ‪ .‬ﻭﻛﻠﻤﺎ ﺍﻧﻜﺸﻔﺖ ﺍﻷﺳـﺮﺍﺭ ﺍﻟﻌﺘﻴـﺪﺓ ﰲ‬ ‫ﺍﻟﻨﻔﺲ ﳝﻠﻚ ﻓﻴﻬﺎ ﺍﳌﻮﺕ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﺗﻈﻬﺮ ﻓﻴﻬﺎ ﺍﳊﻴﺎﺓ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ‬ ‫ﺑﺎﷲ ﻳﻮﻣﹰﺎ ﺑﻌﺪ ﻳﻮﻡ‪ .‬ﻓﻜﻞ ﺍﻷﺳﺮﺍﺭ ﻭﺍﻻﺳﺘﻌﻼﻧﺎﺕ ﺍﻟـﱵ ﺗـﺄﰐ ﺇﱃ‬ ‫ﺍﻟﻈﻬﻮﺭ ‪‬ﺬﻩ ﺍﻟﺮﺗﺒﺔ ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ ﲢﺖ ﻟﺴﺎﻥ ﺍﻟﻠﺤـﻢ ﻭﻳﻜـﻮﻥ‬ ‫ﻟﻠﺬﻫﻦ ﺳﻠﻄﺎﻥ ﺃﻥ ﻳﺘﺮﲨﻬﺎ ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻔﻬﻢ ﺑﺄﺣﺮﻑ ﺍﻟﻜﺘﺎﺑﺔ‪.‬‬ ‫ﻭﺇﱐ ﺃﻋﻄﻴﻚ ﻳﺎ ﺣﺒﻴﺐ ﻧﻔﺴﻲ ﻋﻼﻣﺘﲔ ﺣﻘﻴﻘﺘﲔ ﺗﺮﻳـﻚ ﰲ‬ ‫ﻧﻔﺴﻚ ﺇﻥ ﻛﻨﺖ ﻗﺪ ﻭﺻﻠﺖ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﺍﻷﻭﱃ‪ .‬ﺃﻧﻚ ﻛﻠﻤـﺎ‬ ‫ﻗﺮﺃﺕ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻗﻴﻠﺖ ﻋﻠﻰ ﺗﺪﺑﲑ ﺍﷲ ﳝﺘﻠﺊ ﻗﻠﺒـﻚ ﻋﺠﺒـﹰﺎ‬ ‫ﻭﺗﻨﻘﻄﻊ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﻓﻤﻚ ﻭﻣﻦ ﻋﺠﺐ ﺃﻓﻬﺎﻡ ﺗـﺪﺑﲑ ﺍﷲ ﻳﻘـﻊ ﰲ‬ ‫ﻗﻠﺒﻚ ﻛﺸﺒﻪ ﺷﻌﻠﺔ ﻧﺎﺭ ﻭﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﺗﻘﺒﺾ ﺑﺄﺳﻨﺎﻧﻚ ﻣﻦ ﻋﻈـﻢ‬ ‫ﺍﻟﻔﺮﺡ ﺍﳌﻨﻄﻠﻖ ﰲ ﻗﻠﺒﻚ‪ .‬ﺃﻣﺎ ﺍﻟﻌﻼﻣﺔ ﺍﻷﺧﺮﻯ ﻓﻬﻲ ﺃﻥ ﺫﻫﻨـﻚ ﻻ‬ ‫ﻳﻬﺪﺃ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﻭﻳﺘﻠﺠﻠﺞ ﻟﺴﺎﻥ ﺫﻫﻨـﻚ ﺩﺍﺧـﻞ‬ ‫ﻗﻠﺒﻚ ﺑﺎﻟﺼﻼﺓ ﺍﳌﺨﻔﻴﺔ ﺍﻟﱵ ﻻ ﺗﻨﻘﻄﻊ ﻭﺑﺎﻻﺧﺘﺼﺎﺭ ﺃﻗﻮﻝ ﻟﻚ ﻳـﺎ‬ ‫ﺃﺧﻲ ﻣﺎ ﺩﻣﺖ ﺗﺒﺼﺮ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﱵ ﺫﻛﺮﺕ ﰲ ﺍﻟﺒﺪﺀ ‪‬ﻴﺞ ﰲ‬ ‫ﻗﻠﺒﻚ ﺑﻼ ﺍﻏﺘﺼﺎﺏ ﻭﻻ ﺣﺮﺹ ﻓﺎﻋﻠﻢ ﺑﺎﳊﻘﻴﻘﺔ ﺃﻧـﻚ ﻗـﺎﺋﻢ ﰲ‬ ‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻓﺄﻋﺪ ﻣﻦ ﺍﻵﻥ ﻟﺪﺍﻭﺩ ﺑﻦ‬ ‫ﻳﺴﻰ ﻟﻴﺼﻌﺪ ﻭﳝﻠﻚ ﰲ ﺻﻬﻴﻮﻥ‪ .‬ﻫﺬﻩ ﺑﺎﺧﺘﺼﺎﺭ ﻫﻲ ﻗﻠﻴـﻞ ﻣـﻦ‬ ‫ﻋﻼﻣﺎﺕ ﻛﺜﲑﺓ ﺍﻟﱵ ﻟﺪﺧﻮﻝ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﻫﺬﻩ ﻫﻲ‬ ‫ﺍﻟﻨﻘﺎﺀ ﺗﻠﻚ ﺍﻟﱵ ﻣﻨﻬﺎ ﺇﱃ ﻓﻮﻕ ﻫﻮ ﻣﻮﺿﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺫﻟﻚ ﺍﻟـﺬﻱ‬ ‫}‪{٨٨‬‬

‫ﻫﻮ ﺩﺍﺋﻤﹰﺎ ﻳﻨﺎﺩﻱ ﺍﻟﻌﻘﻞ ﺑﺎﻟﺴﺒﺢ ﻭﺍﻻﺭﺗﻔﺎﻉ ﻏﲑ ﺍﳌﻨﻘﻄﻊ ﻣﻊ ﻣﻼﺋﻜﺔ‬ ‫ﺍﻟﻨﻮﺭ‪.‬‬ ‫ﺇﺫﺍ ﺍﺑﺘﺪﺃ ﺍﻵﻥ ﺭﺑﻨﺎ ﻟﻴﻬﺪﺉ ﻋﻘﻠﻚ ﻳﺎ ﺃﺧﻲ ﻟﺘـﺪﺧﻞ ﺍﻟﻜـﻮﺭﺓ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﻠﺘﻜﻦ ﻟﻚ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﺇﻥ ﻧﻈﺮ ﺫﻫﻨﻚ ﻳﺮﺗﻔﻊ ﻣﻦ ﺗﺎﻭﺭﻳﺎ‬ ‫ﺍﻷﺟﺴﺎﻡ ﻭﻣﻦ ﻓﻬﻢ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ ﻭﳜﺘﻠﻂ ﻣﻊ ﻗﻄﻴﻊ ﺍﻟﻘـﻮﺍﺕ‬ ‫ﺍﻟﻐﲑ ﻣﺮﺋﻴﺔ ﺑﺬﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﺒﻬﻲ ﺍﻟﺬﻱ ﻟﻠﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ ﻭﺗﺆﺧﺬ ﻣﻦ‬ ‫ﻋﻘﻠﻚ ﺗﻠﻚ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﺄﰐ ﻟﺘﺮﻛﻴﺐ ﺍﻟﻠﺤـﻢ ﻭﺗﻌﻄـﻲ ﺍﳌﻌﺮﻓـﺔ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺗﻠﻚ ﺍﻟﱵ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺬﻫﻦ ﺃﻥ ﻳﺼﻮﺭﻫﺎ ﻭﻻ ﻟﻠـﺴﺎﻥ‬ ‫ﺍﻟﻠﺤﻢ ﺍﳌﺮﻛﺐ ﺃﻥ ﻳﺘﻜﻠﻢ ﻋﻠﻴﻬﺎ ﻭﻟﻜﻦ ﻳﻨﺎﻏﻲ ﺫﻫﻨـﻚ ﻣﻨﺎﻏـﺎﺕ‬ ‫ﺭﻗﻴﻘﺔ ﻓﻘﻂ ﺗﻠﻚ ﺍﻟﱵ ﺑﻔﺮﺣﻬﺎ ﺗﺘﻨﻌﻢ ﻧﻔﺴﻚ ﻭﻟﺴﺖ ﺗﻌﻠﻢ ﻛﻮﻥ ﺃﻭ‬ ‫ﻛﻴﻔﻴﺔ ﺍﻷﺳﺮﺍﺭ ﺍﻟﱵ ﺗﻜﺸﻒ ﻣﻨﻬﺎ ﻭﰲ ﺣﲔ ﺑﻌﺪ ﺣﲔ ﲡﺪ ﻋﻘﻠﻚ‬ ‫ﻳﺪﺧﻞ ﺑﻪ ﺇﱃ ﻣﻮﺿﻊ ﻧﻮﺭ ﻻ ﻳﻨﻄﻖ ﺑـﻪ ﻭﻻ ﻳﻨﻈـﺮ ﺑـﻪ ﺳـﻮﻯ‬ ‫ﺍﻷﺷﺨﺎﺹ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﲣﻔﻲ ﻣﻦ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻚ ﻛﻞ ﻫﺬﻩ ﺍﳋﻠﻴﻘـﺔ‬ ‫ﻭﻟﺴﺖ ﺗﻌﻠﻢ ﺇﻥ ﻛﻨﺖ ﻗﺎﺋﻤﹰﺎ ﺑﺎﳉﺴﺪ ﺃﻭ ﺑﻐﲑ ﺍﳉﺴﺪ ﻷﻥ ﺍﳊﺎﺳـﺔ‬ ‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﺗﺆﺧﺬ ﻣﻨﻚ ﻭﺗﺴﻤﻊ ﰲ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺍﳌﻨﺎﻏﺎﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‬ ‫ﻓﻘﻂ ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻔﺴﺮ ﻣﻨﺎﻏﺎ‪‬ﻢ‪.‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺗﻨﻈﺮ ﻓﻴﻪ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ ﺑﻄﺒﻌﻬـﺎ‬ ‫ﻭﻫﻴﺌﺘﻬﺎ ﻭﻛﻞ ﻧﻈﺮ ﺗﻨﻈﺮ ﻓﻴﻪ ﺧﺎﺭﺝ ﻋﻦ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻬﻮ ﺧـﺎﺭﺝ‬ ‫ﻋﻦ ﺷﺒﻪ ﻃﺒﻌﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ﺇﻧﺴﺎﻥ ﳝﺎﺭﻳﻚ ﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﺑﻌﻴﺪ‬ ‫}‪{٨٩‬‬

‫ﻋﻦ ﺍﳊﻖ ﻷﻧﻪ ﻻ ﳝﻜﻦ ﻧﻈﺮ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ ﺑﻄﺒﻌﻬـﺎ ﺇﻻ ﰲ‬ ‫ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﻟﻨﻘﺎﺀ ﻷﻥ ﺍﻟﻌﻘﻞ ﺇﺫﺍ ﺻﻔﺎ ﻣﺜﻠﻬﻢ ﺣﻴﻨﺌـﺬ‬ ‫ﻳﻨﻈﺮﻫﻢ ﻛﻄﺒﻌﻬﻢ‪.‬‬ ‫ﻃﻮﰉ ﻟﻠﺮﺍﻫﺐ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﺫﻟﻚ ﺍﻟﻨﻈﺮ ﺍﻟﺒﻬﻲ ﺍﻟـﺬﻱ ﻫـﻮ‬ ‫ﺣﺴﻦ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺩﺧﻞ ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﻄﺎﻫﺮ ﻭﺗﻨﻌﻢ ﺑﺘﻠـﻚ‬ ‫ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ ﻭﲰﻊ ﺗﻠﻚ ﺍﻟﻨﻐﻤﺎﺕ ﺍﻟﺮﻗﻴﻘﺔ‪ .‬ﺑﺎﳊﻘﻴﻘﺔ ﻳﺎ ﺣﺒﻴﱯ ﺇﻧﻪ‬ ‫ﻣﱴ ﻭﻗﻊ ‪‬ﻠﻴﻞ ﻣﻨﺎﻏﺎﺓ ﻫﺬﻩ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﰲ ﺍﻟـﺬﻫﻦ ﻓـﺈﻥ‬ ‫ﺍﻟﻀﻤﲑ ﻳﺴﱯ ﺑﺎﻟﻌﺠﺐ ﻭﻛﻤﺜﻞ ﻣﺎ ﰲ ﺍﻟﻨﻮﻡ ﺗﺼﻤﺖ ﲨﻴﻊ ﺣﺮﻛﺎﺕ‬ ‫ﺍﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ ﻭﺗﻜﺸﻒ ﺃﻣﺎﻣﻚ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑـﺎﻟﻨﻈﺮ‬ ‫ﻭﻟﻴﺲ ﺑﺎﻟﻔﻬﻢ ﻣﺜﻠﻤﺎ ﻛﺎﻧﺖ ﺗﻜﺸﻒ ﻟﻚ ﰲ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪.‬‬ ‫ﻛﻤﺎ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﻞ ﺍﻟﻜﺎﻣﻞ ﺃﻋﻠﻰ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻟﻄﻔﻞ ﺍﻟﺼﻐﲑ‬ ‫ﻫﻜﺬﺍ ﻧﻈﺮ ﺗﻠﻚ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﰲ ﻣﻮﺿﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺃﻓﻀﻞ ﻣﻨـﻬﺎ ﰲ‬ ‫ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﰲ ﻫﺬﻩ ﺍﻟﻜﻮﺭﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻳﺎ ﺣﺒﻴﱯ ﻻ ﺗﻄﺄ ﺭﺟﻞ‬ ‫ﻏﺮﻳﺒﺔ ﻭﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﻌﻠﻢ ﻭﺗﻠﻤﻴﺬ ﻭﻻ ﻣﺆﺩﺏ ﻭﻣﺘﺄﺩﺏ ﻭﻻ ﻋﺒﺪ‬ ‫ﻭﻻ ﺣﺮ ﺑﻞ ﺍﻟﻜﻞ ﻭﰲ ﺍﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺍﳌﺴﻴﺢ‪.‬‬ ‫ﺇﻥ ﺍﻟﻌﻘﻞ ﰲ ﺍﻟﻜﻮﺭﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻳﻜﻮﻥ ﻣﺜﻞ ﺍﳍﺪﻑ ﻟﻠﻨـﺸﺎﺏ‬ ‫ﻟﻘﺒﻮﻝ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ‪ .‬ﻣﺜﻠﻤﺎ ﺃﻥ ﺍﳍﺪﻑ ﻟﻴﺲ ﻟﻪ ﺃﻥ ﻳﻘﺒﻞ ﻣﺎ ﻳﺮﻳﺪ ﻣﻦ‬ ‫ﺍﻟﻨﺸﺎﺏ ﻟﻜﻦ ﻟﻠﺮﺍﻣﻲ ﺃﻥ ﻳﻀﺮﺏ ﻓﻴﻪ‪ ،‬ﻫﻜﺬﺍ ﺍﻟﻌﻘﻞ ﺇﺫﺍ ﺩﺧـﻞ ﺇﱃ‬ ‫ﻣﻮﺿﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﺈﻧﻪ ﻻ ﻳﻨﻈﺮ ﻣﺎ ﻳﺮﻳﺪ ﻣﻦ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻟﻜﻦ ﺍﻟﺮﻭﺡ ﻫﻮ‬ ‫}‪{٩٠‬‬

‫ﺍﻟﺬﻱ ﻳﺪﺑﺮﻩ ﻷﻥ ﺍﻟﻌﻘﻞ ﻟﻴﺲ ﻟﻪ ﺳﻠﻄﺎﻥ ﻋﻠﻰ ﺫﺍﺗﻪ ﺇﺫﺍ ﺩﺧـﻞ ﺇﱃ‬ ‫ﻣﻮﺿﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻟﻜﻦ ﻛﻞ ﺗﺎﻭﺭﻳﺎ ﺗﻈﻬﺮ ﻟﻪ ﻧﻔﺴﻬﺎ ﻳﻨﻈﺮ ﻓﻴﻬﺎ ﺣﱴ‬ ‫ﺗﻌﻄﻴﻪ ﺃﺧﺮﻯ ﺣﻴﻨﺌﺬ ﻳﺘﺮﻙ ﻭﻳﻨﺘﻘﻞ ﻧﻈﺮﻩ ﻣﻦ ﺗﻠﻚ ﺍﻷﻭﱃ ﻭﺍﻋﻠـﻢ‬ ‫ﺑﺎﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻌﻘﻞ ﻣﺎ ﺩﺍﻡ ﳛﺎﺭﺏ ‪‬ﻮﺍﻩ ﻟﻨﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﻓﺈﻧـﻪ ﱂ‬ ‫ﻳﺼﻞ ﺑﻌﺪ ﺇﱃ ﻛﻮﺭﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻷﻧﻪ ﺇﺫﺍ ﻭﺻﻞ ﺍﻟﻌﻘﻞ ﺇﱃ ﻫﻨﺎﻙ ﻓﺈﻧﻪ‬ ‫ﻻ ﻳﻜﻮﻥ ﻟﻪ ﺳﻠﻄﺎﻥ ﻋﻠﻰ ﺗﺪﺑﲑ ﺫﺍﺗﻪ ﻷﻧﻪ ﺣـﺎﻝ ﰲ ﺍﻟـﺴﻬﻮ ﻭﺇﱃ‬ ‫ﺣﻴﺚ ﻳﺪﺑﺮﻭﻧﻪ ﻓﻬﻨﺎﻙ ﳝﻀﻲ‪ .‬ﻓﺎﻵﻥ ﻳﺎ ﺃﺧﻲ ﻻ ﺗﺼﻐﻰ ﺑﺄﺫﻧﻴﻚ ﺇﱃ‬ ‫ﻛﻼﻡ ﺃﻧﺎﺱ ﻳﻬﺬﻭﻥ ﻭﻳﻘﻮﻟﻮﻥ ﺃﻧﻪ ﰲ ﻛـﻮﺭﺓ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ ﻟﻠﻌﻘـﻞ‬ ‫ﺳﻠﻄﺎﻥ ﺃﻥ ﻳﺪﺑﺮ ﺫﺍﺗﻪ ﻷ‪‬ﻢ ﻻ ﻳﻔﻬﻤﻮﻥ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ﻓﻠﻮ ﺫﺍﻕ ﺣﺒﻚ‬ ‫ﺫﻫﻨﻬﻢ ﻣﻦ ﺧﲑﺍﺕ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﻭﻧﻈﺮﺕ ﻋﲔ ﺿﻤﲑﻫﻢ ﻟﺘﻠـﻚ‬ ‫ﺍﻟﺘﻄﻮﻳﺒﺎﺕ ﺍﻟﻔﺎﺧﺮﺓ ﺍﻟﺒﻬﻴﺔ ﳌﺎ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻫﻜﺬﺍ ﻭﻟﻜﻦ ﺃﻧﺖ ﻳـﺎ‬ ‫ﺃﺧﻲ ﲟﺎ ﺃﻧﻚ ﺗﺆﻣﻦ ﺑﺄﻥ ﻛﻮﺭﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻟﻴﺲ ﻓﻴﻬﺎ ﻟﻠﻌﻘﻞ ﺳﻠﻄﺎﻥ‬ ‫ﻟﻨﻈﺮ ﺫﺍﺗﻪ ﻓﺎﻫﺮﺏ ﻭﺍﺑﻌﺪ ﻣﻦ ﺍﻟﺬﻳﻦ ﳛﻜﻤﻮﻥ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﻗﺎﻭﻳـﻞ‬ ‫ﻼ ﻣﻨﻚ ﻟﺘﺠـﺪ‬ ‫ﺑﻘﻠﺔ ﻣﻌﺮﻓﺘﻬﻢ ﻭﺍﺟﺮﻱ ﺧﻠﻒ ﺍﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺩﺍﺧ ﹰ‬ ‫ﻛﻠﻤﺎ ﻗﻠﻨﺎ ﺑﺎﻟﻌﻤﻞ‪.‬‬ ‫ﺍﲰﻊ ﺍﻵﻥ ﺍﻟﻄﻮﺑﺎﱐ ﺑﻮﻟﺲ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﱃ ﺫﻟـﻚ ﺍﳌﻮﺿـﻊ‬ ‫ﺍﻟﻄﺎﻫﺮ ﻭﻧﻈﺮ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﺒﻬﻲ ﻭﲰﻊ ﺑﺄﺫﱐ ﺫﻫﻨﻪ ﻟﺘﻠﻚ ﺍﳌﻨﺎﻏـﺎﺕ‬ ‫ﺍﻟﺮﻗﻴﻘﺔ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺃﻧﻪ ﻛﺎﻥ ﺑﺎﳉﺴﺪ ﺃﻭ ﺑﻐﲑ ﺍﳉﺴﺪ ﻻ ﻳﻌﻠﻢ ﻗﺎﻝ‬ ‫ﺃﻧﻪ ﲰﻊ ﻭﻧﻈﺮ ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﻧﻈﺮ ﻭﻣﺎﺫﺍ ﲰﻊ ﻓﻠﻢ ﻳﻜﻦ ﻟﻪ ﺳﻠﻄﺎﻥ ﺃﻥ‬ ‫ﻳﻔﺴﺮ‪ .‬ﺇﻧﻪ ﻧﻈﺮ ﻳﺴﻮﻉ ﺑﻼﻫﻮﺗﻪ ﻭﲰﻊ ﺻﻮﺕ ﺗﻘﺪﻳﺲ ﺍﻟﺮﻭﺣـﺎﻧﻴﲔ‬ ‫}‪{٩١‬‬

‫ﻳﻘﺪﺳﻮﻧﻪ ﻭﻣﻦ ﺃﺟﻞ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﱂ ﻳﻜﻦ ﻣﺘﺴﻠﻄﹰﺎ ﻋﻠﻰ ﺗﺪﺑﲑ ﺫﺍﺗـﻪ‬ ‫ﱂ ﻳﺴﺘﻄﻊ ﺫﻫﻨﻪ ﺃﻥ ﻳﺼﻮﺭ ﻣﺎ ﻧﻈﺮ ﻭﻻ ﻟﺴﺎﻧﻪ ﺃﻥ ﻳﺘﺮﺟﻢ ﻭﻳﻘـﻮﻝ‬ ‫ﺻﻮﺕ ﺍﻟﺬﻱ ﲰﻊ ﺃﻧﺎ ﺃﻋﻠﻢ ﺍﻵﻥ ﻳﺎ ﺃﺧﻲ ﺃﻥ ﺍﻟﻌﻘﻞ ﰲ ﺫﻟﻚ ﺍﳌﻮﺿﻊ‬ ‫ﺣﱴ ﻟﺬﺍﺗﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻈﺮ ﻷﻥ ﺭﻭﺣﺎﻧﻴﺘﻪ ﻣﺘﺤﺪﺓ ﻣﻊ ﺫﻟـﻚ‬ ‫ﺍﻟﻨﻮﺭ ﺍﻟﻄﺎﻫﺮ ﺍﳌﻠﺘﺤﻒ ﺑﻪ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﻫﻮ ﺃﻥ ﻳﻔﺮﺯ ﻟﺬﺍﺗﻪ‪.‬‬ ‫ﻃﻮﰉ ﻟﺬﻟﻚ ﺍﻟﺮﺍﻫﺐ ﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﺃﻥ ﻳﻨﻈﺮ ﺗﻠـﻚ ﺍﻟﻨﻈـﺮﺓ‬ ‫ﺍﳌﻘﺪﺳﺔ ﻭﺃﻧﺎ ﻳﺎ ﺣﺒﻴﺐ ﻧﻔﺴﻲ ﻛﻠﻤﺎ ﺗﺬﻛﺮﺕ ﺫﻟﻚ ﺍﳌﻮﺿﻊ ﺃﻋﻄﻲ‬ ‫ﺍﻟﻮﻳﻞ ﻟﺬﺍﰐ ﻷﻧﻪ ﻣﻦ ﺃﺟﻞ ﺗﺪﺍﺑﲑﻱ ﺍﻟﺸﺮﻳﺮﺓ ﺍﻣﺘﻨﻌﺖ ﻣﻦ ﻧﻈﺮﻩ ﻭﻣﻦ‬ ‫ﲰﺎﻉ ﺃﺳﺮﺍﺭﻩ ﺍﻟﻄﺎﻫﺮﺓ ﻷﻥ ﻛﻞ ﺍﻷﺳﺮﺍﺭ ﻭﺍﻻﺳﺘﻌﻼﻧﺎﺕ ﺍﻟﱵ ﺗﻈﻬﺮ‬ ‫ﻟﻠﻌﻘﻞ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻻ ﺗﺄﰐ ﻟﺘﺮﻛﻴﺐ ﻟﺴﺎﻥ ﳊﻤﻲ‪ .‬ﻭﻫﺬﻩ ﻋﻼﻣﺔ‬ ‫ﺻﺤﻴﺤﺔ ﺗﻜﻮﻥ ﻟﻚ ﺃﻥ ﺫﻫﻨﻚ ﺩﺧﻞ ﺇﱃ ﺍﻟﻜﻮﺭﺓ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ ﺃﻥ‬ ‫ﻋﻘﻠﻚ ﻏﺮﻳﺒﹰﺎ ﻟﻨﻈﺮ ﻭﻓﻬﻢ ﺗﺎﻭﺭﻳﺎ ﺍﻷﺟﺴﺎﻡ ﻭﻳﻌﻄﻲ ﲤﺠﻴﺪ ﺑـﺴﻴﻂ‬ ‫ﻓﻘﻂ ﺍﻟﺬﻳﻦ ﺑﻪ ﻳﻘﺪﺱ ﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ ﺩﺍﺋﻤﹰﺎ ﻭﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺘﻴﺪ ﺃﻳـﻀﹰﺎ‪.‬‬ ‫ﻳﻘﻮﻝ ﺁﺑﺎﺅﻧﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ ﺃﻥ ﻓﻴﻪ ﻧﺄﺧﺬ ﻃﺒﻴﻌﺘﻨﺎ ﺍﻟﺘﺎﻣﺔ ﺑﺎﻟﻜـﻞ ﻷﻥ‬ ‫ﻛﻞ ﺍﻷﺳﺮﺍﺭ ﻭﺍﻻﺳﺘﻌﻼﻧﺎﺕ ﺍﻟﱵ ﺗﻜﺸﻒ ﻟﻠﻌﻘﻞ ﰲ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﻫﻲ‬ ‫ﻟﻠﻌﺎﱂ ﺍﳉﺪﻳﺪ ﻭﻫﻲ ﻋﺮﺑﻮﻥ ﻣﺎ ﻳﺘﻨﻌﻢ ﺑﻪ ﺍﻟﺼﺪﻳﻘﻮﻥ ﰲ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﺇﻥ ﰲ ﻫﺬﻩ ﺍﻟﺮﺗﺒﺔ ﻳﺎ ﺣﺒﻴﱯ ﻭﳏﺒﻮﺏ ﻧﻔﺴﻲ ﻻ ﺗﻮﺟﺪ ﻗﺘﺎﻻﺕ‬ ‫ﻭﻻ ﺣﺮﻭﺏ ﻷﻥ ﻋﻤﻠﻬﺎ ﻳﻌﻤﻞ ﻓﻮﻕ ﺣﻮﺍﺱ ﺍﳉـﺴﺪ ﻭﺣﺮﻛـﺎﺕ‬ ‫ﺍﻟﻨﻔﺲ ﻓﻬﺬﻩ ﻫﻲ ﺻﻬﻴﻮﻥ ﺍﳌﻤﺠﺪﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﻋﻘﺪ ﺩﺍﻭﺩ ﺗﺎﺝ ﳑﻠﻜﺘﻪ‬ ‫}‪{٩٢‬‬

‫ﻭﻣﻠﻚ ﻋﻠﻰ ﻛﻞ ﺃﻋﺪﺍﺀﻩ ﻭﺃﻗﺴﻢ ﻟﻪ ﻋﺒﻴﺪﻩ ﺑﺎﻟﻴﻤﲔ ﻗﺎﺋﻠﲔ ﻻ ﲣﺮﺝ‬ ‫ﻣﻌﻨﺎ ﺇﱃ ﺍﳊﺮﺏ ﻭﻻ ﺗﻄﻔﺊ ﺳﺮﺍﺝ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻃﻮﰉ ﻟﻠﺮﺍﻫﺐ ﺍﻟﺬﻱ‬ ‫ﲰﻊ ﺫﻟﻚ ﺍﻟﺼﻮﺕ ﻭﱂ ﺗﻨﻄﻔﺊ ﻣﻦ ﻧﻔﺴﻪ ﺗﻠﻚ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‬ ‫ﻃﻮﰉ ﻟﺬﻟﻚ ﺍﻟﺬﻱ ﻧﻈﺮ ﺗﻠﻚ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺒﻬﻴﺔ ﺍﻟﱵ ﻟﺮﺑﻨـﺎ ﻭﳐﻠـﺼﻨﺎ‬ ‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺇﺫﺍ ﻇﻬﺮ ﰲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺬﻫﻦ ﺍﻟﺬﻱ ﻭﺻﻞ‬ ‫ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﻨﻘﺎﺀ ﻷﻧﻪ ﻣﺎﺩﺍﻡ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﺒﻬﻲ ﺍﻟﺬﻱ ﻫـﻮ ﻧﻈـﺮ‬ ‫ﳐﻠﺼﻨﺎ ﻳﻈﻠﻞ ﻋﻠﻰ ﺍﻟﻌﻘﻞ ﻓﺈﻧﻪ ﻻ ﳛﻠﻮ ﻟﻪ ﻣﺰﻣﻮﺭ ﻭﻻ ﻗﺮﺍﺀﺓ ﻭﲨﻴﻊ‬ ‫ﺃﻋﻤﺎﻝ ﺍﳉﺴﺪ ﻭﺍﻟﻨﻔﺲ ﻗﺪ ﺑﻄﻠﺖ ﻣﻨﻪ‪.‬‬ ‫ﻫﺬﺍ ﻗﻠﻴﻞ ﻣﻦ ﻛﺜﲑ ﺳﻄﺮﻧﺎﻩ ﶈﺒﺘﻚ ﻛﻄﻠﺒﺘﻚ ﻣﻨﺎ ﻳـﺎ ﺃﺧـﻲ‬ ‫ﻭﻭﺿﻌﻨﺎ ﺍﺑﺘﺪﺍﺀ ﻛﻠﻤﺘﻨﺎ ﺃﻭ ﹰﻻ ﻣﺼﺮ ﺍﻟﱵ ﻫﻲ ﻣﺜـﺎﻝ ﻫـﺬﺍ ﺍﻟﻌـﺎﱂ‪،‬‬ ‫ﻭﺟﻌﻠﻨﺎ ﺧﺮﻭﺟﻨﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻛﺨﺮﻭﺝ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﻣﺼﺮ‪،‬‬ ‫ﻭﺩﺧﻮﻟﻨﺎ ﺇﱃ ﺍ‪‬ﻤﻊ ﻛﺎﻟﺮﺗﺒﺔ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻋﻤﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻟﱪﻳﺔ‪،‬‬ ‫ﻭﺟﻠﻮﺳﻨﺎ ﰲ ﺍﻟﻘﻼﻳﺔ ﰲ ﺍﳍﺪﻭﺀ ﻭﺣﺎﺭﺑﺘﻨﺎ ﻣﻊ ﺍﻷﻭﺟﺎﻉ ﻭﺍﻟﻘﺘﺎﻻﺕ‬ ‫ﻭﺯﻳﺎﺭﺍﺕ ﺍﻟﻨﻌﻤﺔ ﺟﻌﻠﻨﺎﻩ ﻛﻌﺒﻮﺭ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻸﺭﺩﻥ ﻭﺩﺧـﻮﳍﻢ‬ ‫ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﺃﻓﺮﺯﻧﺎ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﻟﺮﺗﺒﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺗﻠﻚ ﺍﻟﱵ ﻳﻌﻤـﻞ‬ ‫ﻓﻴﻬﺎ ﺍﻟﺮﺍﻫﺐ ﲨﻴﻊ ﺍﻟﻔﻀﺎﺋﻞ ﰲ ﺗﺪﺍﺑﲑ ﺍﻟﺮﺃﻱ ﻭﻳﻜﻮﻥ ﰲ ﻣﻮﺿـﻊ‬ ‫ﺍﻟﻨﻘﺎﺀ‪ ،‬ﻭﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﻟﻨﻘﺎﺀ ﺟﻌﻠﻨﺎﻩ ﺻﻬﻴﻮﻥ ﺍﻟﱵ ﻫـﻲ‬ ‫ﺍﻟﺮﺗﺒﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻭﺃﻧﺖ ﻳﺎ ﺣﺒﻴﺐ ﻧﻔﺴﻲ ﺃﻗﺮﺃ ﻫﺬﺍ ﺟﻴﺪﹰﺍ ﻭﺃﻧﻈـﺮ‬ ‫ﻭﺍﻓﺤﺺ ﺃﻓﻬﺎﻣﻬﺎ ﻭﺗﺪﺑﲑ ﻣﺎ ﺗﻜﻤﻞ ﻣﱰﻟﺔ ﻟﻠﺮﺗﺒـﺔ ﺍﻷﻭﱃ ﻭﻳﻜـﻮﻥ‬ ‫ﺍﺑﺘﺪﺍﺀ ﻟﺘﻠﻚ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻣﻊ ﻛﻤﺎﻝ ﺍﳌﱰﻟﺔ ﺍﺟﻌﻞ ﻏﻴﺎﺭﹰﺍ ﻟﻌﻤﻠﻚ ﻟﺘﺴﺘﻄﻴﻊ‬ ‫}‪{٩٣‬‬

‫ﺃﻥ ﺗﻘﻄﻒ ﺃﲦﺎﺭ ﻣﻌﺮﻓﺔ ﻋﻤﻠﻚ ﻭﻻ ﺗﻜﻦ ﻛﻐﲑ ﺍﻟﻔﻬﻤﺎﺀ ﺃ‪‬ـﻢ ﺇﺫﺍ‬ ‫ﻭﺿﻌﻮﺍ ﻗﺎﻧﻮﻧﹰﺎ ﻟﻨﻔﻮﺳﻬﻢ ﻻ ﻳﻐﲑﻭﻧﻪ ﻓﻜﻢ ﻣﻦ ﻣﺮﺓ ﺗﻘـﻊ ﺑﺄﻳـﺪﻳﻬﻢ‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ﻭﻫﻢ ﳝﻌﻨﻮﻥ ﺇﱃ ﻗﻮﺍﻧﻴﻨﻬﻢ‪ .‬ﻟﻜﻦ ﺃﻧﺖ ﻳﺎ ﺃﺧﻲ ﻣﺜﻞ ﺣﻜﻴﻢ‬ ‫ﺃﻧﻈﺮ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﱵ ﻭﺿﻌﻨﺎﻫﺎ ﺃﻣﺎﻣﻚ ﻭﻛﻞ ﺭﺗﺒﺔ ﺗﺼﻞ ﺇﻟﻴﻬـﺎ‬ ‫ﺍﺑﺘﺪﺉ ﺑﻌﻤﻠﻬﺎ ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺭﺑﻨﺎ ﻟﻚ ﻣﻬﺪﻳﹰﺎ ﻭﻣﺪﺑﺮﹰﺍ ﺣﱴ ﺗـﺪﺧﻞ‬ ‫ﻭﲤﻠﻚ ﰲ ﺻﻬﻴﻮﻥ ﺗﻠﻚ ﺍﻟﱵ ﻻ ﻳﻨﻄﻔﺊ ﻓﻴﻬﺎ ﺳﺮﺍﺝ ﺗﺪﺍﺑﲑﻙ ﻣـﻦ‬ ‫ﺃﻣﺎﻡ ﺗﺎﺑﻮﺕ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻧﺘﻀﺮﻉ ﻟﻌﺮﺷﻪ ﺍﻟﻄﺎﻫﺮ ﺃﻥ ﻳﻜﻮﻥ ﻟﻚ ﻭﻟﻨﺎ‬ ‫ﻭﻟﻜﻞ ﻣﻦ ﻳﺼﺎﺩﻑ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﺍﻟﱵ ﻟﻀﻌﻔﻨﺎ ﰲ ﻳـﻮﻡ ﻇﻬـﻮﺭﻩ‬ ‫ﺍﻟﺒﻬﻲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺑﺄﺟﻨﺤﺔ ﻧﻮﺭﻩ ﻳﺘﻌﺎﱃ ﻟﻠﻘﺎﺋﻪ ﰲ ﺳـﺤﺎﺏ ﺍ‪‬ـﺪ‬ ‫ﻭﳜﺘﻠﻂ ﲟﺼﺎﻑ ﺧﺪﺍﻣﻪ ﻭﻳﺘﻨﻌﻢ ﺑﻨﻮﺭ ﻧﻈﺮﻩ ﺁﻣﲔ‪ .‬ﻷﻥ ﻟـﻪ ﺍ‪‬ـﺪ‬ ‫ﻭﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﺮﻓﻌﺔ ﻣﻊ ﺃﺑﻴﻪ ﺍﻟﺼﺎﱀ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻣﻦ ﻓـﻢ ﻛـﻞ‬ ‫ﺍﻟﻨﺎﻃﻘﲔ ﺇﱃ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ ﻭﺩﻫﺮ ﺍﻟﺪﺍﻫﺮﻳﻦ ﺁﻣﲔ‪.‬‬ ‫ﲤﺖ ﺑﻌﻮﻥ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻟﺬﻛـﺮﻩ ﺍﻟﺴﺠﻮﺩ‬ ‫ﺗﻌﺎﻟﻴﻢ ﺃﻧﺒﺎ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺻﻠﻮﺍﺗﻪ‬ ‫ﺍﻟﻄﺎﻫﺮﺓ ﺗﻜﻮﻥ ﻣﻌﻨﺎ ﻭﲢﻔﻈﻨﺎ‬ ‫ﻣﻦ ﺣﻴﻞ ﺍﳌﻀﺎﺩ ﺑﻨﻌﻤﺔ ﺍﻟﺮﺏ‬ ‫ﺍﻟﺬﻱ ﻟﻪ ﺍ‪‬ﺪ ﺇﱃ ﺃﺑﺪ‬ ‫ﺍﻵﺑﺪﻳﻦ ﻭﺩﻫﺮ‬ ‫ﺍﻟﺪﺍﻫﺮﻳﻦ‬ ‫ﺁﻣﲔ‬ ‫}‪{٩٤‬‬