رِسَالَةُ يَعْقُوبَ

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬ ‫‪‬‬

‫ﻣﻘﺪﻣـﺔ‬ ‫‪‬‬

‫أوال‪ :‬كاتبھا ‪:‬‬

‫‪ -‬ﻫﻭ ﻴﻌﻘﻭﺏ ﺃﺨﻭ ﺍﻟﺭﺏ‪ ،‬ﺍﺒﻥ ﻤﺭﻴﻡ ﺯﻭﺠﺔ ﻜﻠﻭﺒﺎ ﺃﺨﺕ ﺍﻟﺴﻴﺩﺓ ﺍﻟﻌﺫﺭﺍﺀ‪ ،‬ﻭﺃﺨﻭ ﻴﻬـﻭﺫﺍ‪،‬‬ ‫ﺃﻯ ﺃﻨﻪ ﺍﺒﻥ ﺨﺎﻟﺔ ﺍﻟﻤﺴﻴﺢ؛ ﻭﻜﺎﻥ ﺃﻭﻻﺩ ﺍﻟﺨﺎل ﺃﻭ ﺍﻟﻌﻡ ﻋﻨﺩ ﺍﻟﻴﻬﻭﺩ ُﻴﺴﱠﻤﻭﻥ ﺇﺨﻭﺓ‪ .‬ﻭﻫﻭ‬ ‫ﺍﺒﻥ ﺤﻠﻔﻰ ﺃﻯ ﻜﻠﻭﺒﺎ ﻭﻜﺫﻟﻙ ﺃﺤﺩ ﺍﻹﺜﻨﻰ ﻋﺸﺭ ﺘﻠﻤﻴﺫﺍ‪ ،‬ﻭﺇﻥ ﻜـﺎﻥ ﺍﻟـﺒﻌﺽ ﻴﻤﻴﻠـﻭﻥ‬ ‫ﻟﻠﺭﺃﻯ ﺃﻨﻪ ﻟﻴﺱ ﺃﺤﺩ ﺍﻹﺜﻨﻰ ﻋﺸﺭ‪.‬‬ ‫‪ -‬ﺼﺎﺭ ﺃﻭل ﺃﺴﻘﻑ ﻷﻭﺭﺸﻠﻴﻡ ﻭﺭﺃﺱ ﺃﻭل ﻤﺠﻤﻊ ﻓﻰ ﺘﺎﺭﻴﺦ ﺍﻟﻜﻨﻴﺴﺔ ﻋﺎﻡ ‪‬ﻡ)ﺃﻉ‪،(‬‬ ‫ﻭﻴﻌﺘﺒـﺭ ﺃﺤﺩ ﺃﻋﻤﺩﺓ ﺍﻟﻜﻨﻴﺴﺔ ﺃﻯ ﻤﻥ ﺍﻵﺒﺎﺀ ﺍﻟﻤﻌﺘﺒﺭﻴﻥ ﺒﻴﻥ ﺍﻟﺘﻼﻤﻴﺫ ﺍﻹﺜﻨـﻰ ﻋﺸـﺭ‬ ‫)ﻏل‪ .( :‬‬ ‫‪ -‬ﻜﺎﻥ ﺒﺎﺭًﺍ‪ ،‬ﺘﻤﻴﺯ ﺒﻜﺜﺭﺓ ﺍﻟﺼﻠﻭﺍﺕ ﻭﺍﻟﺴﺠﻭﺩ‪ .‬‬ ‫‪ -‬ﺃﻟﻘﺎﻩ ﺍﻟﻴﻬﻭﺩ ﻋﻠﻰ ﺠﻨﺎﺡ ﺍﻟﻬﻴﻜل ﻭﻫﻭ ﺃﻋﻠﻰ ﻤﻜﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﻟﻤﺎ ﺴﻘﻁ ﻀﺭﺒﻭﻩ ﻋﻠﻰ ﺭﺃﺴﻪ‬ ‫ﻓﻤﺎﺕ ﺸﻬﻴﺩًﺍ ﻋﺎﻡ ‪‬ﻡ‪.‬‬

‫ثانيا‪ :‬لمن كتبت ‪:‬‬ ‫)‪ (1‬ﻫﻰ ﺃﻭل ﺍﻟﺭﺴﺎﺌل ﺍﻟﺠﺎﻤﻌﺔ ﺃﻯ ﺍﻟﻜﺎﺜﻭﻟﻴﻜﻭﻥ‪ ،‬ﻭﻫﻰ ﺍﻟﻤﺭﺴﻠﺔ ﻟﻠﻌﺎﻟﻡ ﺃﺠﻤﻊ ﻭﻟﻴﺱ ﻟﺸﺨﺹ‬ ‫ﺃﻭ ﺸﻌﺏ ﻤﻌﻴﻥ‪.‬‬ ‫)‪ (2‬ﻜﺘﺒﻬﺎ ﻟﻠﻴﻬﻭﺩ ﺍﻟﻤﺘﻨﺼﺭﻴﻥ ﺍﻟﺫﻯ ﺘﺸﺘﺘﻭﺍ ﻤﻥ ﺠﺭﺍﺀ ﺍﻀﻁﻬﺎﺩ ﺍﻟﻴﻬﻭﺩ ﻟﻬﻡ ﻓـﻰ ﺃﻭﺭﺸـﻠﻴﻡ‬ ‫ﻭﺃﺴﺴﻭﺍ ﻜﻨﺎﺌﺱ ﻤﺨﺘﻠﻔﺔ ﻓﻰ ﺃﺭﺠﺎﺀ ﺍﻟﻌﺎﻟﻡ‪.‬‬

‫‪107‬‬

‫ثالثًا‪ :‬زمن كتابتھا‪:‬‬

‫ﺤﻭﺍﻟﻰ ﻋﺎﻡ ‪60‬ﻡ ﺒﻌﺩ ﺃﻥ ﺘﻜﻭﻨﺕ ﺍﻟﻜﻨﺎﺌﺱ ﻓﻰ ﺒﻼﺩ ﺍﻟﻌﺎﻟﻡ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﻗﺒل ﺨﺭﻭﺝ ﺍﻟﻴﻬﻭﺩ ﻤﻥ‬

‫ﺃﻭﺭﺸﻠﻴﻡ ﻋﺎﻡ ‪68‬ﻡ ﻭﺍﻟﺫﻯ ﺨﺭﺒﺕ ﺒﻌﺩﻩ‪.‬‬

‫راب ًعا‪ :‬مكان كتابتھا‪:‬‬ ‫ﺃﻭﺭﺸﻠﻴﻡ‪.‬‬

‫سا ‪ :‬أغراضھا ‪:‬‬ ‫خام ً‬

‫‪ -1‬ﺍﻟﺜﺒﺎﺕ ﻓﻰ ﺍﻹﻴﻤﺎﻥ ﺃﻤﺎﻡ ﺍﻟﻀﻴﻘﺎﺕ‪.‬‬ ‫‪ -2‬ﺍﻹﻴﻤﺎﻥ ﺍﻟﻌﻤﻠﻰ ﺍﻟﻤﺭﺘﺒﻁ ﺒﺎﻟﺠﻬﺎﺩ ﺍﻟﺭﻭﺤﻰ‪.‬‬

‫‪ -3‬ﺍﻹﺤﺘﺭﺍﺱ ﻤﻥ ﺨﻁﺎﻴﺎ ﺍﻟﻤﺤﺎﺒﺎﺓ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﺸﻬﻭﺍﺕ ﺍﻟﺸﺭﻴﺭﺓ‪.‬‬ ‫‪ -4‬ﺍﻟﺘﻤﺴﻙ ﺒﺎﻹﻴﻤﺎﻥ ﻓﻰ ﻜل ﺍﻟﻅﺭﻭﻑ‪.‬‬

‫سادسا ً‪ :‬سـماتھا ‪:‬‬ ‫‪ -1‬ﺘﺘﻤﻴﺯ ﺒﺎﻟﺒﺴﺎﻁﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ‪.‬‬ ‫‪ -2‬ﺘﺘﺸﺎﺒﻪ ﻤﻊ ﺍﻟﻌﻅﺔ ﻋﻠﻰ ﺍﻟﺠﺒل ﻭﺭﺴﺎﻟﺔ ﺒﻁﺭﺱ ﺍﻷﻭﻟﻰ‪.‬‬ ‫‪ -3‬ﻻ ﺘﺨﺘﻠﻑ ﻤﻊ ﺭﺴﺎﺌل ﺒﻭﻟﺱ ﺍﻟﺭﺴﻭل ﻭﺨﺎﺼﺔ ﺍﻟﺭﺴﺎﻟﺘﻴﻥ ﺇﻟﻰ ﺭﻭﻤﻴـﺔ ﻭﻏﻼﻁﻴـﺔ‪ ،‬ﻷﻥ‬ ‫ﻴﻌﻘﻭﺏ ﻭﺍﺠﻪ ﺃﻨﺎﺱ ﻴﺘﻤﺴﻜﻭﻥ ﺒﺎﻹﻴﻤﺎﻥ ﺍﻟﻨﻅﺭﻯ ﻓﺤﺜﱠﻬﻡ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﺠﻬﺎﺩ ﺍﻟﺭﻭﺤﻰ‪ ،‬ﺃﻤﺎ‬

‫ﺒﻭﻟﺱ ﻓﻭﺍﺠﻪ ﺍﻟﻴﻬﻭﺩ ﺍﻟﻤﺘﻤﺴﻜﻴﻥ ﺒﺄﻋﻤﺎل ﺍﻟﻨﺎﻤﻭﺱ ﻜﺄﺴﺎﺱ ﻟﻠﺨﻼﺹ ﻓﺄﻜﺩ ﺃﻫﻤﻴﺔ ﺍﻹﻴﻤﺎﻥ‬ ‫ﻻ ﺃﻋﻤﺎل ﺍﻟﻨﺎﻤﻭﺱ‪ ،‬ﻭﻫﻭ ﻻ ﻴﺭﻓﺽ ﻁﺒﻌًﺎ ﺍﻷﻋﻤﺎل ﺍﻟﺼﺎﻟﺤﺔ ﺍﻟﻨﺎﺘﺠﺔ ﻤﻥ ﺍﻹﻴﻤﺎﻥ ﻜﺸﺭﻁ‬ ‫ﻟﻠﺨﻼﺹ‪.‬‬

‫ساب ًعا‪ :‬أقسامھا ‪:‬‬

‫‪ -1‬ﺍﺤﺘﻤﺎل ﺍﻟﻀﻴﻘﺎﺕ ﻭﺍﻟﺜﺒﺎﺕ ﻓﻰ ﺍﻹﻴﻤﺎﻥ‬ ‫‪ -2‬ﺍﻹﻴﻤﺎﻥ ﻭﺍﻷﻋﻤﺎل‬ ‫‪ -3‬ﺍﻟﻠﺴﺎﻥ‬

‫)ﺹ‪(1‬‬ ‫)ﺹ‪(2‬‬ ‫)ﺹ‪(3‬‬

‫)ﺹ‪(4‬‬ ‫‪ -4‬ﺭﻓﺽ ﺍﻟﺸﻬﻭﺍﺕ‬ ‫‪ -5‬ﻭﺼﺎﻴﺎ ﻋﻤﻠﻴﺔ ﻟﻸﻏﻨﻴﺎﺀ ﻭﺍﻟﻤﺠﺭﱠﺒﻴﻥ ﻭﺍﻟﻤﺭﻀﻰ ﻭﻟﻅﺭﻭﻑ ﻤﺨﺘﻠﻔﺔ‪.‬‬ ‫‪108‬‬

‫)ﺹ‪(5‬‬

‫اح األَ ﱠو ُل‬ ‫األَ ْ‬ ‫ص َح ُ‬

‫اح األَ ﱠو ُل‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﺘﺠﺎﺭﺏ ﻭﺳﻠﻮﻙ ﺃﻭﻻﺩ ﺍﻟﻠﻪ‬ ‫‪‬‬

‫)‪ (1‬مقدمة وتحية )ع ‪:(1‬‬ ‫ﺸ َﺮ ِﺳ ْﺒﻄﹰﺎ ﺍﻟﱠﺬِﻳ َﻦ ﻓِﻰ‬ ‫ﻼ َﻡ ﹺﺇﻟﹶﻰ ﺍﻻﹾﺛَﻨ ْﻰ َﻋ َ‬ ‫ﻉ ﺍﹾﻟ َﻤﺴِﻴﺢﹺ‪ُ ،‬ﻳ ْﻬﺪِﻯ ﺍﻟﺴﱠ ﹶ‬ ‫‪َ1‬ﻳ ْﻌﻘﹸﻮﺏُ‪َ ،‬ﻋ ْﺒﺪُ ﺍﻟﻠﱠ ِﻪ ﻭَﺍﻟﺮﱠﺏﱢ َﻳﺴُﻮ َ‬ ‫ﺍﻟﺸﱠﺘَﺎﺕِ‪.‬‬ ‫ع‪ :1‬ﻴﻔﺘﺘﺢ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﺭﺴﺎﻟﺘﻪ ﺒﻘﻭﻟﻪ "ﻴﻌﻘﻭﺏ ﻋﺒﺩ ﺍﷲ ﻭﺍﻟﺭﺏ ﻴﺴﻭﻉ" ﻟﻴﻅﻬﺭ ﻻﻫﻭﺕ‬ ‫ﺍﻟﺴﻴﺩ ﺍﻟﻤﺴﻴﺢ‪ ،‬ﻭﺭﻏﻡ ﺃﻨﻪ ﹸﻟﻘﱢﺏ ﺒﺄﺨﻰ ﺍﻟﺭﺏ ﻅل ﻤﺤﺘﻔﻅﹰﺎ ﺒﺎﺘﻀﺎﻋﻪ ﻓﺩﻋﺎ ﻨﻔﺴﻪ ﻋﺒﺩًﺍ ﻟﻴﺴﻭﻉ‬ ‫ﺍﻟﻤﺴﻴﺢ‪ .‬ﻭﻜﻤﺎ ﻜﺎﻥ ﺍﻟﻌﺒﺩ ﻟﻴﺱ ﻟﻪ ﺴﻠﻁﺎﻥ ﻋﻠﻰ ﺠﺴﺩﻩ ﺃﻭ ﺯﻭﺠﺘﻪ ﺃﻭ ﺃﻭﻻﺩﻩ‪ ،‬ﻓﻴﻘﻭل ﺍﻟﺭﺴﻭل‬ ‫ﻴﻌﻘﻭﺏ ﺃﻨﻪ "ﻋﺒﺩ" ﺒﻔﺭﺡ ﻷﻨﻪ ﺴﻠﱠﻡ ﻜل ﺤﻴﺎﺘﻪ ﻭﻤﺎﻟﻪ ﻟﻠﺭﺏ‪ ،‬ﻜﻤﺎ ﻗﺎﻟﺕ ﺍﻟﺴﻴﺩﺓ ﺍﻟﻌﺫﺭﺍﺀ "ﻫﻭﺫﺍ ﺃﻨﺎ ﺃﻤﺔ‬ ‫ﺍﻟﺭﺏ"‪ ،‬ﻓﻔﺭﺤﺘﻬﺎ ﺃﻨﻬﺎ ﺴﺘﻜﻭﻥ ﻭﺍﻟﺩﺓ ﺍﻹﻟﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﺘﺠﺴﺩ ﻟﻡ ﺘﻨﺴﻬﺎ ﺃﻨﻬﺎ ﻋﺒﺩﺓ ﺍﷲ‪.‬‬ ‫ﺍﻟﺸﺘﺎﺕ ‪ :‬ﺘﺸﺘﺕ ﺍﻟﻤﺴﻴﺤﻴﻭﻥ ﺍﻟﺫﻴﻥ ﻤﻥ ﺃﺼل ﻴﻬﻭﺩﻯ ﺒﻌﺩ ﺍﺴﺘﺸﻬﺎﺩ ﺍﺴﺘﻔﺎﻨﻭﺱ ﻓﻰ ﻜل ﺃﻨﺤﺎﺀ‬ ‫ﺍﻟﻌﺎﻟﻡ ﺒﺴﺒﺏ ﺍﻹﻀﻁﻬﺎﺩ‪ ،‬ﻓﻜﺘﺏ ﻟﻬﻡ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﻫﺫﻩ ﺍﻟﺭﺴﺎﻟﺔ ﻟﻴﺸﺩﺩﻫﻡ ﻭﻴﺸﺠﻌﻬﻡ ﻭﻴﻘﻭﻯ‬ ‫ﺇﻴﻤﺎﻨﻬﻡ‪ .‬ﻭﻜﺘﺏ ﺃﻴﻀًﺎ ﻟﺠﻤﻴﻊ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺍﻟﻤُﻀﻁﱠﻬﺩﻴﻥ ﻭﻟﺠﻤﻴﻊ ﻤﻥ ﺁﻤﻨﻭﺍ ﻤﻥ ﺍﻟﻴﻬﻭﺩ ﺍﻟﺫﻴﻥ ﻜﺎﻨﻭﺍ‬ ‫ﻼ ﻴﻌﻴﺸﻭﻥ ﺒﻴﻥ ﺍﻷﻤﻡ‪.‬‬ ‫ﻗﺒ ﹰ‬

‫‪‬‬

‫ﻟﻴﺘﻨﺎ ﻻ ﻨﻨﺴﻰ ﺃﻨﻨﺎ ﻋﺒﻴﺩ ﷲ ﻭﻨﺴﻠﻡ ﻟﻪ ﻜل ﺤﻴﺎﺘﻨﺎ ﻤﻬﻤﺎ ﻜﺎﻥ ﻟﻨﺎ ﻤﻥ ﺩﺍﻟﺔ ﺍﻟﺒﻨﻭﺓ‪.‬‬

‫)‪ (2‬كيف نحتمل التجارب ؟ )ع‪: (12-2‬‬ ‫ﲔ ﹶﺃﻥﱠ ﺍ ْﻣِﺘﺤَﺎ ﹶﻥ ﹺﺇﳝَﺎﹺﻧ ﹸﻜ ْﻢ‬ ‫ﺏ ﻣَُﺘَّﻨ ﹺﻮ َﻋﺔٍ‪3 ،‬ﻋَﺎِﻟ ِﻤ َ‬ ‫ﺡ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ‪ ،‬ﺣِﻴَﻨﻤَﺎ َﺗ ﹶﻘﻌُﻮ ﹶﻥ ﻓِﻰ َﺗﺠَﺎ ﹺﺭ َ‬ ‫ﺴﺒُﻮ ُﻩ ﹸﻛﻞﱠ ﹶﻓ َﺮ ﹴ‬ ‫‪ِ2‬ﺍ ْﺣ ِ‬ ‫ﲔ ﻓِﻰ َﺷ ْﻰﺀٍ‪.‬‬ ‫ﺼَ‬ ‫ﲔ‪ ،‬ﹶﻏ ْﻴ َﺮ ﻧَﺎ ِﻗ ِ‬ ‫ﲔ َﻭﻛﹶﺎ ِﻣ ِﻠ َ‬ ‫ﺻ ْﺒﺮًﺍ‪َ 4 .‬ﻭﹶﺃﻣﱠﺎ ﺍﻟﺼﱠ ْﺒ ُﺮ ﹶﻓ ﹾﻠَﻴ ﹸﻜ ْﻦ ﹶﻟﻪُ َﻋ َﻤﻞﹲ ﺗَﺎﻡﱞ‪ِ ،‬ﻟ ﹶﻜ ْﻰ َﺗﻜﹸﻮﻧُﻮﺍ ﺗَﺎﻣﱢ َ‬ ‫ﺸﺊﹸ َ‬ ‫ﻳُ ْﻨ ِ‬ ‫ﺴﺨَﺎ ٍﺀ َﻭ ﹶﻻ ُﻳ َﻌﻴﱢﺮُ‪،‬‬ ‫ﺠﻤِﻴ َﻊ ﹺﺑ َ‬ ‫ﺐ ِﻣ َﻦ ﺍﻟﻠﱠ ِﻪ‪ ،‬ﺍﻟﱠﺬِﻯ ُﻳ ْﻌﻄِﻰ ﺍﹾﻟ َ‬ ‫‪َ 5‬ﻭﹺﺇﻧﱠﻤَﺎ‪ ،‬ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ َﺣﺪُﻛﹸ ْﻢ ﺗُ ْﻌ ﹺﻮﺯُﻩُ ِﺣ ﹾﻜ َﻤﺔﹲ‪ ،‬ﹶﻓ ﹾﻠَﻴ ﹾﻄ ﹸﻠ ْ‬ ‫ﺨﹺﺒﻄﹸﻪُ‬ ‫ﺤ ﹺﺮ َﺗ ْ‬ ‫ﺸﹺﺒﻪُ َﻣ ْﻮﺟًﺎ ِﻣ َﻦ ﺍﹾﻟَﺒ ْ‬ ‫ﺏ ﻳُ ْ‬ ‫ﺏ ﺍﹾﻟَﺒﺘﱠﺔﹶ‪َ ،‬ﻷﻥﱠ ﺍﹾﻟ ُﻤ ْﺮﺗَﺎ َ‬ ‫ﺐ ﹺﺑﹺﺈﳝَﺎ ٍﻥ‪ ،‬ﹶﻏ ْﻴ َﺮ ُﻣ ْﺮﺗَﺎ ﹴ‬ ‫ﺴُﻴ ْﻌﻄﹶﻰ ﹶﻟﻪُ‪َ 6 .‬ﻭﹶﻟ ِﻜ ْﻦ‪ ،‬ﻟِﻴ ﹾﻄ ﹸﻠ ْ‬ ‫ﹶﻓ َ‬ ‫‪109‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ﻚ ﺍ ِﻹْﻧﺴَﺎ ﹸﻥ ﹶﺃﻧﱠﻪُ َﻳﻨَﺎ ﹸﻝ َﺷ ْﻴﺌﹰﺎ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﺍﻟﺮﱠﺏﱢ‪َ 8 .‬ﺭ ُﺟﻞﹲ ﺫﹸﻭ َﺭﹾﺃَﻳ ْﻴ ﹺﻦ‪ ،‬ﻫُ َﻮ ﻣَُﺘ ﹶﻘ ﹾﻠ ِﻘﻞﹲ ﻓِﻰ‬ ‫ﻼ َﻳ ﹸﻈﻦﱠ ﹶﺫِﻟ َ‬ ‫ﺢ َﻭَﺗ ْﺪ ﹶﻓﻌُﻪُ‪ 7 .‬ﹶﻓ ﹶ‬ ‫ﺍﻟﺮﱢﻳ ُ‬ ‫ﺐ َﻳﺰُﻭﻝﹸ‪.‬‬ ‫ﺸ ﹺ‬ ‫ﻀﻊُ ﺑﹺﺎ ْﺭِﺗﻔﹶﺎ ِﻋﻪِ‪َ 10 ،‬ﻭﹶﺃﻣﱠﺎ ﺍﹾﻟ َﻐﹺﻨﻰﱡ ﹶﻓﺒﹺﺎﺗﱢﻀَﺎ ِﻋﻪِ‪َ ،‬ﻷﻧﱠﻪُ ﹶﻛ َﺰ ْﻫ ﹺﺮ ﺍﹾﻟ ُﻌ ْ‬ ‫ﺨ ﹺﺮ ﺍ َﻷﺥُ ﺍﹾﻟﻤُﺘﱠ ِ‬ ‫َﺟﻤِﻴ ﹺﻊ ﻃﹸﺮُ ِﻗﻪِ‪َ 9 .‬ﻭﹾﻟَﻴ ﹾﻔَﺘ ِ‬ ‫ﻂ َﺯ ْﻫﺮُﻩُ َﻭ ﹶﻓﹺﻨ َﻰ َﺟﻤَﺎ ﹸﻝ َﻣ ْﻨ ﹶﻈ ﹺﺮﻩِ‪َ .‬ﻫ ﹶﻜﺬﹶﺍ َﻳ ﹾﺬﺑُﻞﹸ ﺍﹾﻟ َﻐﹺﻨﻰﱡ‬ ‫ﺴ ﹶﻘ ﹶ‬ ‫ﺸﺐَ‪ ،‬ﹶﻓ َ‬ ‫ﺖ ﺍﹾﻟ ُﻌ ْ‬ ‫ﺴ ِ‬ ‫ﺤﺮﱢ‪ ،‬ﹶﻓَﻴﺒﱠ َ‬ ‫ﺖ ﺑﹺﺎﹾﻟ َ‬ ‫ﺲ ﹶﺃ ْﺷ َﺮ ﹶﻗ ْ‬ ‫‪َ 11‬ﻷﻥﱠ ﺍﻟﺸﱠ ْﻤ َ‬ ‫ﺤﻴَﺎ ِﺓ« ﺍﻟﱠﺬِﻯ‬ ‫ﺠ ﹺﺮَﺑﺔﹶ‪َ ،‬ﻷﻧﱠﻪُ ﹺﺇﺫﹶﺍ َﺗ َﺰﻛﱠﻰ َﻳﻨَﺎ ﹸﻝ »ﹺﺇ ﹾﻛﻠِﻴ ﹶﻞ ﺍﹾﻟ َ‬ ‫ﺤَﺘ ِﻤﻞﹸ ﺍﻟﺘﱠ ْ‬ ‫ﹶﺃْﻳﻀًﺎ ﻓِﻰ ﻃﹸﺮُ ِﻗﻪِ‪12 .‬ﻃﹸﻮﺑَﻰ ﻟِﻠﺮﱠﺟُ ﹺﻞ ﺍﻟﱠﺬِﻯ َﻳ ْ‬ ‫ﺤﺒﱡﻮَﻧﻪُ‪.‬‬ ‫َﻭ َﻋ َﺪ ﹺﺑ ِﻪ ﺍﻟﺮﱠﺏﱡ ِﻟﻠﱠﺬِﻳ َﻦ ُﻳ ِ‬ ‫ع‪ :2‬ﺇﺤﺴﺒﻭﻩ ‪ :‬ﺇﻋﺘﺒﺭﻭﻩ‪.‬‬ ‫ﻜل ﻓﺭﺡ ‪ :‬ﺒﺭﻜﺎﺕ ﻜﺜﻴﺭﺓ ﻟﻠﺘﺠﺎﺭﺏ ﺘﻔﺭﺡ ﺍﻟﻨﻔﺱ‪.‬‬ ‫ﺘﻘﻌﻭﻥ ‪ :‬ﺘﻌﻨﻰ ﻭﻗﻭﻉ ﺘﺠﺎﺭﺏ ﻤﻥ ﺍﻟﺨﺎﺭﺝ ﻋﻠﻰ ﺍﻟﻤﺅﻤﻥ ﻭﻟﻜﻥ ﺩﻭﻥ ﺃﻥ ﻴﺴﻘﻁ ﺍﻹﻨﺴﺎﻥ ﻓﻰ‬ ‫ﺨﻁﻴﺔ‪ .‬ﻭﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻟﺘﺠﺎﺭﺏ ﻟﺘﺯﻜﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻜﻤﺎ ﺍﻤﺘﺤﻥ ﺍﷲ ﺇﺒﺭﺍﻫﻴﻡ‪ .‬ﻭﺍﷲ ﻴﻌﻁﻰ ﺍﻟﺘﺠﺭﺒﺔ‬ ‫ﻋﻠﻰ ﻗﺩﺭ ﺍﺤﺘﻤﺎل ﺍﻹﻨﺴﺎﻥ ﻭﻟﻜﻥ ﺇﻥ ﺃﺨﻁﺄ ﺍﻹﻨﺴﺎﻥ ﺃﺜﻨﺎﺀ ﺍﻟﺘﺠﺭﺒﺔ ﻜﻤﺎ ﺘﺫﻤﺭ ﺃﻴﻭﺏ‪ ،‬ﻓﺎﷲ ﻴﺴﻨﺩﻩ‬ ‫ﺤﺘﻰ ﻴﺘﻭﺏ ﻭﺒﻬﺫﺍ ﻴﺴﺘﻔﻴﺩ ﺃﻴﻀًﺎ ﻤﻥ ﺍﻟﺘﺠﺭﺒﺔ‪.‬‬ ‫ﻋﻨﺩﻤﺎ ﻴﺴﻤﺢ ﺍﷲ ﺒﺘﺠﺎﺭﺏ ﺘﺄﺘﻰ ﻋﻠﻴﻨﺎ ﻻ ﻨﻨﺯﻋﺞ ﺒل ﻨﺜﻕ ﻓﻰ ﺍﻟﺒﺭﻜﺎﺕ ﺍﻟﻜﺜﻴﺭﺓ ﺍﻟﺘﻰ ﺴﻨﻨﺎﻟﻬﺎ‬ ‫ﻤﻨﻬﺎ ﻭﺘﻔﺭﺡ ﻗﻠﻭﺒﻨﺎ‪ .‬ﻭﻓﻰ ﺍﻷﻋﺩﺍﺩ ﺍﻟﺘﺎﻟﻴﺔ ﺘﻅﻬﺭ ﺒﺭﻜﺎﺕ ﺍﻟﺘﺠﺎﺭﺏ ﻭﻫﻰ ‪:‬‬ ‫ع‪ -1 : 3‬ﺍﻟﺼﺒـﺭ ‪:‬‬ ‫ﺃﻭل ﻭﺴﺎﺌل ﺍﺤﺘﻤﺎل ﺍﻟﺘﺠﺭﺒﺔ ﻭﺍﻟﻨﺠﺎﺡ ﻓﻴﻬﺎ ﻫﻭ ﺍﻟﺼﺒﺭ ﻋﻠﻴﻬﺎ‪ ،‬ﻷﻥ ﺍﻷﻟﻡ ﺸﺊ ﺼﻌﺏ ﻋﻠﻰ‬ ‫ﺍﻹﻨﺴﺎﻥ ﻭﻟﻜﻥ ﺒﺎﻟﺼﺒﺭ ﻋﻠﻴﻪ ﻨﻨﺎل ﺒﺭﻜﺎﺕ‪.‬‬ ‫ع‪ -2 : 4‬ﺃﻋﻤﺎل ﺍﻟﻜﻤﺎل ‪:‬‬ ‫ﺍﻟﻭﺴﻴﻠﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻫﻰ ﻤﺼﺎﺤﺒﺔ ﺍﻟﺼﺒﺭ ﺒﺎﻷﻋﻤﺎل ﺍﻟﺭﻭﺤﻴﺔ ﻤﺜل ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻭﻡ ﻭﺍﻟﻤﻁﺎﻨﻴﺎﺕ‬ ‫ﻭﺍﻟﺸﻜﺭ‪ ،‬ﻭﺍﻹﺴﺘﻤﺭﺍﺭ ﻓﻰ ﻫﺫﻩ ﺍﻷﻋﻤﺎل ﺒﺴﻌﻰ ﻨﺤﻭ ﺍﻟﻜﻤﺎل ﺍﻟﻤﺴﻴﺤﻰ‪ .‬ﻭﻫﻜﺫﺍ ﻨﻨﻤﻭﺍ ﺭﻭﺤﻴًﺎ ﻓﻰ‬ ‫ﻋﻼﻗﺘﻨﺎ ﺒﺎﷲ‪.‬‬ ‫ع‪ -3 : 5‬ﺍﻟﺤﻜﻤـﺔ ‪:‬‬ ‫‪110‬‬

‫اح األَ ﱠو ُل‬ ‫األَ ْ‬ ‫ص َح ُ‬

‫ﺍﻟﺘﺠﺭﺒﺔ ﺘﺨﻠﻕ ﻤﺸﺎﻜل ﻓﻴﺤﺘﺎﺭ ﺍﻹﻨﺴﺎﻥ ﻜﻴﻑ ﻴﺘﺼﺭﻑ ﻭﻴﺤﺘﺎﺝ ﻟﻠﺤﻜﻤﺔ ﻟﻴﺘﺼﺭﻑ ﺤﺴﻨﹰﺎ‬

‫ﻼ ﺒﺴﻴﻁﹰﺎ ﻭﻫﻭ ﻁﻠﺒﻬﺎ ﻤﻥ ﺍﷲ ﺒﺈﻴﻤﺎﻥ ﻭﻫﻭ ﺒﺎﻟﻁﺒﻊ ﺴﻴﻌﻁﻰ‪،‬‬ ‫ﻭﻴﻌﺒﺭ ﺍﻟﺘﺠﺭﺒﺔ‪ .‬ﻭﻴﻘﺩﻡ ﺍﻟﺭﺴﻭل ﺤ ﹰ‬

‫ﻭﻋﻁﺎﺅﻩ ﻴﺘﻤﻴﺯ ﺒﺄﻤﺭﻴﻥ ‪:‬‬

‫ﺃ ‪ -‬ﺒﻜﺜﺭﺓ ﻭﺴﺨﺎﺀ ﺃﻜﺜﺭ ﻤﻤﺎ ﻨﻁﻠﺏ‪.‬‬

‫ﺏ‪ -‬ﺒﻤﺤﺒﺔ ﺃﺒﻭﻴﺔ ﻓﻼ ﻴﻌﻴﺭﻨﺎ ﺒﻀﻌﻔﻨﺎ ﻭﺠﻬﻠﻨﺎ ﺒل ﻋﻠﻰ ﺍﻟﻌﻜﺱ ﻴﺴﺘﺭ ﻋﻠﻴﻨﺎ ﻭﻴﻜﺭﻤﻨﺎ‪.‬‬

‫ع‪ -4 : 8-6‬ﺍﻹﻴﻤـﺎﻥ ‪:‬‬

‫ﺇﻥ ﺍﷲ ﻤﺴﺘﻌﺩ ﺃﻥ ﻴﻌﻁﻴﻨﺎ ﺍﻟﺤﻜﻤﺔ ﻭﻟﻜﻥ ﺒﺸﺭﻁ ﺍﻹﻴﻤﺎﻥ ﻭﺃﻥ ﻨﻜﻭﻥ ﻤﺴﺘﻌﺩﻴﻥ ﺃﻥ ﻨﻔﻌل ﻤﺎ‬

‫ﻴﻁﻠﺒﻪ ﻤﻨﺎ‪ ،‬ﻭﻨﺜﻕ ﺃﻥ ﺍﻟﺘﺠﺭﺒﺔ ﻫﻰ ﻟﻠﺨﻴﺭ ﻭﺃﻤﺎ ﺍﻟﻤﺭﺘﺎﺏ ﺃﻯ ﺍﻟﺸﻜﱠﺎﻙ ﻓﻴﺸﺒﻪ ﻤﻭﺝ ﺍﻟﺒﺤﺭ‪ ،‬ﻴﺭﺘﻔﻊ‬

‫ﻭﻴﻨﺩﻓﻊ ﺇﻟﻰ ﺍﻟﺸﺎﻁﺊ ﺜﻡ ﻴﺘﺭﺍﺠﻊ‪ ،‬ﻤﺜل ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻴﻌﻴﺵ ﻗﻠﻘﹰﺎ ﻤﻀﻁﺭﺒًﺎ ﻏﻴﺭ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﺘﺨﺎﺫ‬

‫ﺍﻟﻘﺭﺍﺭ ﺍﻟﺼﺎﺌﺏ‪ .‬ﻷﻥ ﻋﻘل ﺍﻟﻤﺭﺘﺎﺏ ﻏﻴﺭ ﻤﻘﺘﻨﻊ ﺒﺄﻥ ﻁﺭﻴﻕ ﺍﷲ ﻫﻭ ﺍﻷﻓﻀل‪ ،‬ﻭﻤﺜل ﻫﺫﺍ ﻻﺒﺩ ﺃﻥ‬ ‫ﻴﺘﺄﻜﺩ ﺃﻨﻪ ﻟﻥ ﻴﻨل ﺸﻴﺌًﺎ ﻤﻥ ﻋﻨﺩ ﺍﻟﺭﺏ ﻷﻨﻪ ﻻ ﻴﺅﻤﻥ ﺒﺤﻜﻤﺔ ﺍﷲ ﻭﻗﺩﺭﺘﻪ‪.‬‬

‫ﺭﺠل ﺫﻭ ﺭﺃﻴﻴﻥ ‪ :‬ﺸﺨﺹ ﻴﺘﺭﺩﺩ ﺒﻴﻥ ﺍﻹﺘﻜﺎل ﻋﻠﻰ ﺍﷲ ﻭﺍﻹﺴﺘﻨﺎﺩ ﻋﻠﻰ ﻋﻘﻠﻪ ﻭﻗﺩﺭﺍﺘﻪ ﻭﻗﻭﻯ‬

‫ﺍﻟﻌﺎﻟﻡ‪ .‬ﺃﻭ ﻴﺘﺭﺩﺩ ﺒﻴﻥ ﺍﻟﺘﻤﺴﻙ ﺒﻭﺼﺎﻴﺎ ﺍﷲ ﻭﺍﺴﺘﺨﺩﺍﻡ ﻭﺴﺎﺌل ﺍﻟﻌﺎﻟﻡ ﺍﻟﺸﺭﻴﺭﺓ‪ ،‬ﻓﻴﺴﺘﺨﺩﻡ ﺃﺤﺩ‬

‫ﺍﻹﺘﺠﺎﻫﻴﻥ ﺃﺤﻴﺎﻨﹰﺎ ﺜﻡ ﺍﻹﺘﺠﺎﻩ ﺍﻵﺨﺭ‪ .‬ﻭﻫﺫﺍ ﺴﻴﻌﺎﻨﻰ ﻤﻥ ﺍﻹﻀﻁﺭﺍﺏ ﻭﻋﺩﻡ ﺍﻹﺴﺘﻘﺭﺍﺭ ﻓﻰ ﻜل‬

‫ﺃﻤﻭﺭ ﺤﻴﺎﺘﻪ‪.‬‬

‫ع‪ -5 : 9‬ﺍﻻﺘﻀـﺎﻉ ‪:‬‬

‫ﺍﻹﻨﺴﺎﻥ ﺍﻟﺭﻭﺤﻰ‪ ،‬ﺃﻤﺎﻡ ﺍﻟﺘﺠﺭﺒﺔ‪ ،‬ﻴﺘﺫﻜﺭ ﺨﻁﺎﻴﺎﻩ ﻭﻴﺘﻭﺏ ﻭﻴﺼﻠﻰ ﺒﺘﺫﻟل ﺃﻤﺎﻡ ﺍﷲ‪ ،‬ﻭﻋﻨﺩﻤﺎ‬

‫ﻴﺘﻀﻊ ﻫﻜﺫﺍ ﻴﺭﻓﻊ ﻋﻨﻪ ﺍﷲ ﻤﺸﺎﻋﺭ ﺍﻟﻀﻴﻕ ﻭﻴﻌﺯﻯ ﻗﻠﺒﻪ ﻓﺘﺭﺘﻔﻊ ﺭﻭﺤﻪ ﻭﻴﺒﺎﺭﻙ ﺍﷲ ﻭﻴﺸﻜﺭﻩ‪.‬‬

‫ﻭﻫﺫﺍ ﻫﻭ ﺍﻹﻓﺘﺨﺎﺭ ﺒﺭﻓﻊ ﺍﷲ ﻟﻪ ﺃﻯ ﺍﻟﺸﻜﺭ‪.‬‬ ‫ع‪ -6 : 10‬ﻏﺭﺒﺔ ﺍﻟﻌﺎﻟﻡ ‪:‬‬

‫ﺍﻟﺫﻯ ﻴﺸﻌﺭ ﺒﻐﺭﺒﺔ ﺍﻟﻌﺎﻟﻡ ﻭﺯﻭﺍﻟﻪ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺘﻘﺒل ﺍﻟﺘﺠﺭﺒﺔ ﻭﺨﺴﺎﺭﺓ ﺍﻟﻤﺎﺩﻴﺎﺕ ﻷﻨﻬﺎ ﺯﺍﺌﻠﺔ‬

‫ﻓﻰ ﻨﻅﺭﻩ‪ ،‬ﻭﻴﺸﺒﻬﻬﺎ ﺍﻟﺭﺴﻭل ﺒﺎﻟﺯﻫﻭﺭ ﺍﻟﺘﻰ ﺴﺭﻋﺎﻥ ﻤﺎ ﺘﺴﻘﻁ ﻓﻰ ﺍﻷﺭﺽ ﻭﺘﺫﺒل‪ .‬ﻭﺒﺎﻟﺘﺎﻟﻰ ﻴﺠﺩﺭ‬ ‫ﺒﺎﻷﻏﻨﻴﺎﺀ ﻭﻜﺫﺍ ﻜل ﻭﺍﺤﺩ ﻤﻨﺎ ﺍﻟﺸﻌﻭﺭ ﺒﺄﻥ ﻜل ﻤﺎ ﻨﻤﻠﻜﻪ ﺯﺍﺌل‪ ،‬ﻓﺈﻥ ﺃﺨﺫﺘﻪ ﺍﻟﺘﺠﺎﺭﺏ ﻻ ﻨﻨﺯﻋﺞ‬

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‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ﻭﻨﺜﻕ ﺃﻥ ﺍﻟﺜﺭﻭﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻫﻰ ﻓﻰ ﺍﻟﺤﻴﺎﺓ ﻤﻊ ﺍﷲ ﻭﻤﻠﻜﻭﺕ ﺍﻟﺴﻤﻭﺍﺕ‪ ،‬ﺃﻤﺎ ﻤﻥ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻟﻤﺎﺩﻴﺎﺕ‬

‫ﻓﺴﻴﺫﺒل ﻤﺜﻠﻬﺎ ﺃﻯ ﻻ ﻴﺘﻤﺘﻊ ﺒﺎﻟﺴﻌﺎﺩﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻤﻊ ﺍﷲ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻻ ﻴﻨﺎل ﺸﻴﺌًﺎ ﻓﻰ ﺍﻟﺴﻤﺎﺀ‪.‬‬

‫ع‪ : 12‬ﻴﺨﺘﺘﻡ ﺍﻟﺭﺴﻭل ﻜﻼﻤﻪ ﻋﻥ ﺍﺤﺘﻤﺎل ﺍﻟﺘﺠﺭﺒﺔ ﻓﻴﺒﺸﺭ ﻤﻥ ﻴﺤﺘﻤﻠﻬﺎ‪ ،‬ﻤﺘﺒﻌًﺎ ﺍﻟﻭﺴﺎﺌل‬ ‫ﺍﻟﺴﺎﺒﻕ ﺫﻜﺭﻫﺎ ﻓﻰ ﺍﻵﻴﺎﺕ ﺍﻟﻤﺎﻀﻴﺔ ﻤﺠﺘﺎﺯًﺍ ﺍﻟﺘﺠﺭﺒﺔ ﺒﻨﺠﺎﺡ‪ ،‬ﺒﻨﻭﺍل ﺍﻹﻜﻠﻴل ﺍﻟﺴﻤﺎﻭﻯ ﻓﻰ ﺍﻟﻤﻠﻜﻭﺕ‬ ‫ﺃﻯ ﺍﻟﺘﻤﺘﻊ ﻤﻊ ﺍﷲ ﺇﻟﻰ ﺍﻷﺒﺩ‪.‬‬

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‫ﻻ ﺘﻨﺯﻋﺞ ﻤﻥ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺘﻰ ﺘﻤﺭ ﺒﻙ‪ ،‬ﻓﻤﻬﻤﺎ ﺒﺩﺕ ﺼﻌﺒﺔ‪ ،‬ﺜﻕ ﺃﻥ ﻤﻌﻭﻨﺔ ﺍﷲ ﻟﻥ ﺘﺘﺭﻜﻙ‬

‫ﻭﺍﷲ ﺴﻤﺢ ﺒﻬﺎ ﻟﺘﺘﻘﺩﻡ ﻓىﺤﻴﺎﺘﻙ ﺍﻟﺭﻭﺤﻴﺔ ﻭﺘﺨﻠﺹ ﺒﻬﺎ ﻤﻥ ﻜل ﺸﺭ‪.‬‬

‫)‪ (3‬التجارب الداخلية وصالح ﷲ )ع‪:(18-13‬‬ ‫ﺏ ﺑﹺﺎﻟﺸﱡﺮُﻭ ﹺﺭ‪َ ،‬ﻭﻫُ َﻮ ﹶﻻ‬ ‫ﺠﺮﱠ ﹴ‬ ‫ﺏ‪ ،‬ﹺﺇﻧﱢﻰ ﺃﹸ َﺟﺮﱠﺏُ ِﻣ ْﻦ ِﻗَﺒ ﹺﻞ ﺍﻟﻠﱠﻪِ‪َ ،‬ﻷﻥﱠ ﺍﻟﻠﱠ َﻪ ﹶﻏ ْﻴﺮُ ﻣُ َ‬ ‫‪ 13‬ﹶﻻ َﻳ ﹸﻘ ﹾﻞ ﹶﺃ َﺣﺪٌ‪ ،‬ﹺﺇﺫﹶﺍ ﺟُﺮﱢ َ‬ ‫ﺖ‬ ‫ﻉ ِﻣ ْﻦ َﺷ ْﻬ َﻮِﺗﻪِ‪15 .‬ﹸﺛﻢﱠ ﺍﻟﺸﱠ ْﻬ َﻮﺓﹸ ﹺﺇﺫﹶﺍ َﺣﹺﺒ ﹶﻠ ْ‬ ‫ﺨ َﺪ َ‬ ‫ﺏ ﻭَﺍْﻧ َ‬ ‫ﺠ ﹶﺬ َ‬ ‫ﺠﺮﱠﺏُ ﹺﺇﺫﹶﺍ ﺍْﻧ َ‬ ‫ﺠﺮﱢﺏُ ﹶﺃ َﺣﺪًﺍ‪َ 14 .‬ﻭﹶﻟ ِﻜﻦﱠ ﹸﻛﻞﱠ ﻭَﺍ ِﺣ ٍﺪ ﻳُ َ‬ ‫ﻳُ َ‬ ‫ﺤ ٍﺔ َﻭ ﹸﻛ ﱡﻞ‬ ‫ﺖ ﺗُ ْﻨِﺘﺞُ َﻣ ْﻮﺗًﺎ‪ 16 .‬ﹶﻻ َﺗ ِ‬ ‫ﺨ ِﻄﻴﱠﺔﹸ ﹺﺇﺫﹶﺍ ﹶﻛﻤُ ﹶﻠ ْ‬ ‫َﺗ ِﻠﺪُ َﺧ ِﻄﻴﱠﺔﹰ‪ ،‬ﻭَﺍﹾﻟ َ‬ ‫ﻀﻠﱡﻮﺍ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ ﺍ َﻷ ِﺣﺒﱠﺎﺀَ‪ 17 .‬ﹸﻛ ﱡﻞ َﻋ ِﻄﻴﱠ ٍﺔ ﺻَﺎِﻟ َ‬ ‫ﺲ ِﻋ ْﻨ َﺪﻩُ َﺗ ْﻐﹺﻴﲑٌ َﻭ ﹶﻻ ِﻇ ﱡﻞ َﺩ َﻭﺭَﺍﻥٍ‪18 .‬ﺷَﺎ َﺀ‪،‬‬ ‫َﻣ ْﻮ ِﻫَﺒ ٍﺔ ﺗَﺎﻣﱠ ٍﺔ ِﻫ َﻰ ِﻣ ْﻦ ﹶﻓ ْﻮﻕُ‪ ،‬ﻧَﺎ ﹺﺯﹶﻟﺔﹲ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﹶﺃﺑﹺﻰ ﺍ َﻷْﻧﻮَﺍﺭﹺ‪ ،‬ﺍﻟﱠﺬِﻯ ﹶﻟ ْﻴ َ‬ ‫ﻼِﺋ ِﻘﻪِ‪.‬‬ ‫ﺤﻖﱢ‪ِ ،‬ﻟ ﹶﻜ ْﻰ َﻧﻜﹸﻮ ﹶﻥ ﺑَﺎﻛﹸﻮ َﺭ ﹰﺓ ِﻣ ْﻦ َﺧ ﹶ‬ ‫ﹶﻓ َﻮﹶﻟ َﺪﻧَﺎ ﹺﺑ ﹶﻜ ِﻠ َﻤ ِﺔ ﺍﹾﻟ َ‬ ‫ع‪ :13‬ﺇﺫﺍ ﺠﺭﺏ ‪ :‬ﺴﻘﻁ ﻓﻰ ﺨﻁﻴﺔ ﺒﺴﺒﺏ ﺍﻟﺘﺠﺭﺒﺔ‪.‬‬ ‫ﻴﻨﺘﻘل ﺇﻟﻰ ﻨﻭﻉ ﺁﺨﺭ ﻤﻥ ﺍﻟﺘﺠﺎﺭﺏ ﻭﻫﻰ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺩﺍﺨﻠﻴﺔ‪ ،‬ﺃﻯ ﺘﻔﺎﻋل ﺍﻟﻘﻠﺏ ﻤﻊ ﺍﻟﺸﺭ‬ ‫ﻭﺍﻟﺴﻘﻭﻁ ﻓﻰ ﺨﻁﻴﺔ‪ .‬ﻓﺈﻥ ﺤﺩﺙ ﻫﺫﺍ ﻻ ﻴﻅﻥ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﺍﷲ ﻫﻭ ﺍﻟﺫﻯ ﺨﻠﻕ ﻟﻪ ﻁﺒﻴﻌﺔ ﻤﺎﺌﻠﺔ ﻟﻠﺸﺭ‬ ‫ﺃﻭ ﺩﻓﻌﻪ ﻟﻠﺸﺭ ﺒﻬﺫﻩ ﺍﻟﺘﺠﺭﺒﺔ‪ .‬ﻟﻤﺎﺫﺍ ؟‪ ..‬ﻷﻥ ﺍﷲ ﺒﺎﺭ ﻭﻗﺩﻭﺱ ﻭﻜﺎﻤل ﻓﻼ ﻴﺴﺘﻁﻴﻊ ﺃﺤﺩ ﺃﻥ ﻴﺠﺭﺒﻪ‬ ‫ﺒﻤﻌﻨﻰ ﺃﻥ ﻴﺴﻘﻁﻪ ﻓﻰ ﺨﻁﻴﺔ‪ .‬ﻭﻫﻭ ﺒﺎﻟﺘﺎﻟﻰ‪ ،‬ﻷﻨﻪ ﻨﻭﺭﺍﻨﻰ‪ ،‬ﻻ ﻴﻤﻴل ﺒﻁﺒﻴﻌﺘﻪ ﺇﻟﻰ ﺍﻟﻅﻠﻤﺔ ﺃﻭ ﺇﺴﻘﺎﻁ‬ ‫ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ‪ ،‬ﺒﻤﻌﻨﻰ ﺃﻥ ﻴﺠﺭﺒﻬﻡ ﻟﻴﺴﻘﻁﻬﻡ‪.‬‬ ‫ﺃﻤﺎ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﺴﺎﺒﻘﺔ ﺍﻟﺘﻰ ﻫﻰ ﺍﻤﺘﺤﺎﻥ ﺇﻟﻬﻰ ﻓﻬﻰ ﺘﻌﻨﻰ ﻤﺤﺎﻭﻟﺔ ﺍﷲ ﻟﺘﺭﻗﻴﺔ ﺍﻹﻨﺴﺎﻥ‬ ‫ﻟﺩﺭﺠﺎﺕ ﺃﻋﻠﻰ ﻟﻴﻜﺎﻓﺌﻪ ﻤﻜﺎﻓﺄﺓ ﺃﻜﺒﺭ‪.‬‬

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‫اح األَ ﱠو ُل‬ ‫األَ ْ‬ ‫ص َح ُ‬

‫ع‪ :14‬ﺍﻟﺴﺒﺏ ﺍﻟﺤﻘﻴﻘﻰ ﻟﻠﻭﻗﻭﻉ ﻓﻰ ﺍﻟﺘﺠﺭﺒﺔ ﻫﻭ ﺘﺤﺭﻙ ﺍﻟﺸﻬﻭﺓ ﻓﻰ ﻗﻠﺏ ﺍﻹﻨﺴﺎﻥ ﻭﺍﻨﺨﺩﺍﻋﻪ‬ ‫ﺒﺤﻴل ﺇﺒﻠﻴﺱ‪ ،‬ﻓﻴﻨﺠﺫﺏ ﺇﻟﻰ ﻟﺫﺓ ﺍﻟﺨﻁﻴﺔ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻭﻴﺴﻘﻁ ﻓﻰ ﺸﺭﻫﺎ ﻭﻤﺭﺍﺭﺘﻬﺎ‪.‬‬ ‫ع‪ :15‬ﻴﻭﻀﺢ ﺨﻁﻭﺭﺓ ﺍﻟﺘﻔﺎﻋل ﺍﻟﺩﺍﺨﻠﻰ ﻭﺍﻟﺴﻘﻭﻁ ﻓﻰ ﺍﻟﺘﺠﺭﺒﺔ‪ ،‬ﻓﺎﻹﻨﺴﺎﻥ ﻴﻨﺠﺫﺏ ﺇﻟﻰ ﻟﺫﺓ‬ ‫ﺤﺒَل‪ .‬ﻭﺍﻟﺸﻬﻭﺓ ﺘﺴﻘﻁ ﺍﻹﻨﺴﺎﻥ ﻓﻰ ﺨﻁﻴﺔ ﻓﻌﻠﻴﺔ‬ ‫ﺍﻟﺨﻁﻴﺔ ﻟﻤﻴﻭﻟﻪ ﺍﻟﺸﻬﻭﺍﻨﻴﺔ ﺍﻟﺸﺭﻴﺭﺓ ﻭﻫﺫﺍ ﻴﺸﺒﻬﻪ ﺒﺎﻟ َ‬ ‫ﻭﻴﺸﺒﻪ ﺍﻟﺨﻁﻴﺔ ﺒﺎﻟﻤﻭﻟﻭﺩ ﻤﻥ ﺍﻟﺤﺒل‪ .‬ﺜﻡ ﻋﻘﻭﺒﺔ ﺍﻟﺨﻁﻴﺔ ﻫﻰ ﺍﻟﻤﻭﺕ ﻭﺍﻟﻌﺫﺍﺏ ﺍﻷﺒﺩﻯ‪ .‬ﻓﺈﺫﺍ ﺍﺴﺘﻤﺭ‬ ‫ﺍﻹﻨﺴﺎﻥ ﻓﻰ ﺨﻁﺎﻴﺎﻩ ﻁﻭﺍل ﻋﻤﺭﻩ ﺘﻜﻤل ﺨﻁﻴﺘﻪ ﻭﻴُﺤﻜ َﻡ ﻋﻠﻴﻪ ﺒﺎﻟﻤﻭﺕ ﺍﻷﺒﺩﻯ‪ ،‬ﻭﺫﻟﻙ ﻤﺜل ﺇﻨﺴﺎﻥ‬ ‫ﻴﺸﺘﻬﻰ ﺤﺏ ﺍﻟﺘﻤﻠﻙ ﻓﻴﺴﻘﻁ ﻓﻰ ﺨﻁﻴﺔ ﺍﻟﺴﺭﻗﺔ ﺜﻡ ﻴُﺤﻜ َﻡ ﻋﻠﻴﻪ ﺒﺎﻟﺴﺠﻥ‪ ،‬ﻓﻬﺫﻩ ﺘﺠﺭﺒﺔ ﺘﻔﺎﻋل ﺍﻹﻨﺴﺎﻥ‬ ‫ﻤﻌﻬﺎ ﺩﺍﺨﻠﻴًﺎ ﺒﻤﺸﺎﻋﺭ ﺸﺭﻴﺭﺓ‪ .‬ﻭﻋﻠﻰ ﻋﻜﺱ ﺫﻟﻙ ﻴﻭﺴﻑ ﺍﻟﺼﺩﻴﻕ ﺍﻟﺫﻯ ﺍﺤﺘﻤل ﺍﻟﻌﺒﻭﺩﻴﺔ ﻓﻰ ﺒﻴﺕ‬ ‫ﻓﻭﻁﻴﻔﺎﺭ ﺜﻡ ﺁﻻﻡ ﺍﻟﺴﺠﻥ ﻓﻨﺎل ﻤﻜﺎﻓﺄﺓ ﺍﷲ ﻭﻫﻰ ﻋﺭﺵ ﻤﺼﺭ‪ ،‬ﻓﻬﺫﻩ ﺘﺠﺭﺒﺔ ﺨﺎﺭﺠﻴﺔ ﻟﺘﺯﻜﻴﺔ ﻴﻭﺴﻑ‬ ‫ﻭﻤﻜﺎﻓﺄﺘﻪ‪.‬‬

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‫ﻁﺭﺩ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺸﺭﻴﺭﺓ ﻴﻨﺠﻴﻙ ﻤﻥ ﺨﻁﺎﻴﺎ ﻜﺜﻴﺭﺓ‪ ،‬ﻓﺎﻟﺸﻴﻁﺎﻥ ﻴﻔﺘﺕ ﻗﻭﺘﻙ ﻭﻴﻀﻌﻔﻙ ﺒﻜﺜﺭﺓ‬

‫ﺍﻷﻓﻜﺎﺭ ﺤﺘﻰ ﺇﺫﺍ ﻋﺭﺽ ﻋﻠﻴﻙ ﺍﻟﺨﻁﻴﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺒﻌﺩ ﺫﻟﻙ ﻴﺴﻬل ﺴﻘﻭﻁﻙ‪ .‬ﻓﺎﺤﺘﺭﺱ ﻤﻥ ﺍﻷﻓﻜﺎﺭ‬

‫ﻭﺍﻟﻤﻨﺎﻅﺭ ﻭﺍﻟﻜﻠﻤﺎﺕ ﺤﺘﻰ ﻻ ﺘﺴﻘﻁ ﻓﻰ ﺘﺠﺎﺭﺏ ﺼﻌﺒﺔ ﺘﻬﻠﻙ ﺤﻴﺎﺘﻙ‪.‬‬

‫ع‪ :16‬ﻴﻨﻬﻴﻨﺎ ﺍﻟﺭﺴﻭل ﻋﻥ ﺍﺘﻬﺎﻡ ﺍﷲ ﺒﺄﻨﻪ ﺴﺒﺏ ﺨﻁﺎﻴﺎﻨﺎ ﻭﻤﺸﺎﻜﻠﻨﺎ‪ ،‬ﻓﺴﺒﺏ ﺨﻁﺎﻴﺎﻨﺎ ﻜﻤﺎ‬ ‫ﺫﻜﺭ ﻫﻭ ﺍﻨﺠﺫﺍﺒﻨﺎ ﺒﺸﻬﻭﺍﺘﻨﺎ ﺇﻟﻰ ﺍﻟﺸﺭ ﺃﻤﺎ ﺍﷲ ﻓﺼﺎﻟﺢ ﻭﻤﺼﺩﺭ ﻜل ﺍﻟﺒﺭﻜﺎﺕ‪.‬‬ ‫ع‪ :17‬ﺃﺒﻰ ﺍﻷﻨﻭﺍﺭ ‪ :‬ﻤﺼﺩﺭ ﻜل ﻨﻭﺭ ﻭﺨﻴﺭ ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬ ‫ﻟﻴﺱ ﻋﻨﺩﻩ ﺘﻐﻴﻴﺭ ﻭﻻ ﻅل ﺩﻭﺭﺍﻥ ‪ :‬ﺍﻟﻜﻭﺍﻜﺏ ﺘﺩﻭﺭ ﻭﻴﺘﻐﻴﺭ ﻤﻜﺎﻨﻬﺎ ﻭﻴﻨﺘﺞ ﻋﻥ ﺫﻟﻙ ﺘﻐﻴﺭ‬ ‫ﺍﻟﺠﻭ ﻓﻰ ﻓﺼﻭل ﺍﻟﺴﻨﺔ ﻭﺘﻌﺎﻗﺏ ﺍﻟﻠﻴل ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﻅل ﻗﺩﻴ ًﻤﺎ ﻴﻌﺭﻑ ﺒﻪ ﺍﻟﺯﻤﻥ‪ ،‬ﺃﻤﺎ ﺍﷲ ﻓﻠﻴﺱ‬ ‫ﻋﻨﺩﻩ ﺃﻯ ﺸﺊ ﻤﻥ ﻫﺫﺍ ﻷﻨﻪ ﺜﺎﺒﺕ ﻭﻜﺎﻤل‪.‬‬ ‫ﻴﻌﻠﻥ ﺍﻟﺭﺴﻭل ﺃﻥ ﻤﺼﺩﺭ ﻜل ﺍﻟﻌﻁﺎﻴﺎ ﺍﻟﺼﺎﻟﺤﺔ ﺍﻟﺘﻰ ﻨﺘﻤﺘﻊ ﺒﻬﺎ ﻭﻜل ﺍﻟﻤﻭﺍﻫﺏ ﻭﺍﻟﻘﺩﺭﺍﺕ‬ ‫ﺍﻟﺘﻰ ﻋﻨﺩﻨﺎ ﻫﻭ ﻤﻥ ﺍﷲ ﺍﻟﻤﻌﻁﻰ ﺍﻟﺒﺭﻜﺎﺕ‪ ،‬ﻭﻫﻭ ﺜﺎﺒﺕ ﻭﻤﺴﺘﻤﺭ ﻓﻰ ﻋﻁﺎﺌﻪ ﻭﻟﻴﺱ ﻤﺜل ﺍﻟﺒﺸﺭ‬ ‫ﺍﻟﻤﺘﻐﻴﺭﻴﻥ‪ ،‬ﻓﻤﻬﻤﺎ ﺒﺩﻭﺍ ﺼﺎﻟﺤﻴﻥ ﻓﺈﻨﻬﻡ ﻴﺘﻐﻴﺭﻭﻥ ﻭﻴﻤﻭﺘﻭﻥ‪.‬‬ ‫‪113‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ع‪ :18‬ﻜﻠﻤﺔ ﺍﻟﺤﻕ ‪ :‬ﺍﻟﻤﺴﻴﺢ‪.‬‬ ‫ﺒﺎﻜﻭﺭﺓ ﻤﻥ ﺨﻼﺌﻘﻪ ‪ :‬ﻜﺎﻥ ﺍﻟﻴﻬﻭﺩ ﻗﺩﻴﻤًﺎ ﻴﻘﺩﻤﻭﻥ ﺒﺎﻜﻭﺭﺓ ﺯﺭﻋﻬﻡ ﻭﺒﻬﺎﺌﻤﻬﻡ ﷲ ﻓﺘﻜﻭﻥ ﻤﻘﺩﺴﺔ‬ ‫ﻭﻤﺘﻤﻴﺯﺓ ﻋﻥ ﻏﻴﺭﻫﺎ ﻷﻨﻬﺎ ﷲ‪ .‬ﻫﻜﺫﺍ ﺍﻟﻤﺅﻤﻨﻭﻥ ﻫﻡ ﺒﺎﻜﻭﺭﺓ ﻤﻥ ﺍﻟﻌﺎﻟﻡ ﺤﺘﻰ ﻴﺅﻤﻥ ﺍﻟﻜﺜﻴﺭﻭﻥ‬ ‫ﻏﻴﺭﻫﻡ‪ ،‬ﻭﺒﺴﺒﺒﻬﻡ ﻴﺒﺎﺭﻙ ﺍﷲ ﺍﻷﺭﺽ ﻜﻠﻬﺎ ﺒﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺤﻴﻭﺍﻨﺎﺕ ﻭﻨﺒﺎﺘﺎﺕ‪.‬‬

‫ﺃﻋﻅﻡ ﻨﻌﻤﺔ ﻨﻠﻨﺎﻫﺎ ﻫﻰ ﺍﻟﻭﻻﺩﺓ ﺍﻟﺠﺩﻴﺩﺓ ﺒﺎﻟﻤﻌﻤﻭﺩﻴﺔ‪ ،‬ﻓﺼﺭﻨﺎ ﺃﻭﻻﺩ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﺨﻠﺹ‬

‫‪‬‬

‫ﻭﺒﺩﺍﻴﺔ ﻟﻠﻜﻨﻴﺴﺔ ﺍﻟﺘﻰ ﺴﺘﻀﻡ ﺍﻟﻜﺜﻴﺭﻴﻥ ﺍﻟﺫﻴﻥ ﻴﺅﻤﻨﻭﻥ ﻋﻠﻰ ﻤﺭ ﺍﻷﺯﻤﺎﻥ‪.‬‬

‫)‪ (4‬سلوك أوالد ﷲ )ع ‪:(27-19‬‬ ‫ﺴ ﹺﺮﻋًﺎ ﻓِﻰ ﺍﻻ ْﺳِﺘﻤَﺎﻉﹺ‪ُ ،‬ﻣ ْﺒ ِﻄﺌﹰﺎ ﻓِﻰ ﺍﻟﺘﱠ ﹶﻜ ﱡﻠﻢﹺ‪ُ ،‬ﻣ ْﺒ ِﻄﺌﹰﺎ ﻓِﻰ‬ ‫‪19‬ﹺﺇﺫﹰﺍ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ ﺍ َﻷ ِﺣﺒﱠﺎﺀَ‪ ،‬ﻟِﻴ ﹸﻜ ْﻦ ﹸﻛ ﱡﻞ ﹺﺇْﻧﺴَﺎ ٍﻥ ُﻣ ْ‬ ‫ﻚ ﺍ ﹾﻃ َﺮﺣُﻮﺍ ﹸﻛﻞﱠ َﻧﺠَﺎ َﺳ ٍﺔ َﻭ ﹶﻛ ﹾﺜ َﺮ ﹶﺓ َﺷﺮﱟ‪ .‬ﻓﹶﺎ ﹾﻗَﺒﻠﹸﻮﺍ‬ ‫ﺼَﻨﻊُ ﹺﺑﺮﱠ ﺍﻟﻠﱠﻪِ‪ِ21 .‬ﻟ ﹶﺬِﻟ َ‬ ‫ﺐ ﺍ ِﻹْﻧﺴَﺎ ِﻥ ﹶﻻ َﻳ ْ‬ ‫ﻀ َ‬ ‫ﻀﺐﹺ‪َ 20 ،‬ﻷﻥﱠ ﹶﻏ َ‬ ‫ﺍﹾﻟ َﻐ َ‬ ‫ﲔ‬ ‫ﲔ ﺑﹺﺎﹾﻟ ﹶﻜ ِﻠ َﻤﺔِ‪ ،‬ﹶﻻ ﺳَﺎ ِﻣ ِﻌ َ‬ ‫ﺺ ُﻧﻔﹸﻮ َﺳ ﹸﻜﻢْ‪َ 22 .‬ﻭﹶﻟ ِﻜ ْﻦ‪ ،‬ﻛﹸﻮﻧُﻮﺍ ﻋَﺎ ِﻣ ِﻠ َ‬ ‫ﺨﻠﱢ َ‬ ‫ﹺﺑ َﻮﺩَﺍ َﻋ ٍﺔ ﺍﹾﻟ ﹶﻜ ِﻠ َﻤ ﹶﺔ ﺍﹾﻟ َﻤ ْﻐﺮُﻭ َﺳ ﹶﺔ ﺍﹾﻟﻘﹶﺎ ِﺩ َﺭ ﹶﺓ ﹶﺃ ﹾﻥ ُﺗ َ‬ ‫ﻂ ﺧَﺎ ِﺩ ِﻋ َ‬ ‫ﹶﻓ ﹶﻘ ﹾ‬ ‫ﻼ ﻧَﺎ ِﻇﺮًﺍ‬ ‫ﺸﹺﺒﻪُ َﺭﺟُ ﹰ‬ ‫ﺲ ﻋَﺎ ِﻣﻼﹰ‪ ،‬ﹶﻓﺬﹶﺍ َﻙ ﻳُ ْ‬ ‫ﲔ ُﻧﻔﹸﻮ َﺳ ﹸﻜﻢْ‪َ 23 .‬ﻷﻧﱠﻪُ‪ ،‬ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ َﺣﺪٌ ﺳَﺎ ِﻣﻌًﺎ ِﻟ ﹾﻠ ﹶﻜ ِﻠ َﻤ ِﺔ َﻭﹶﻟ ْﻴ َ‬ ‫ﺖ َﻧﺴِﻰ ﻣَﺎ ﻫُﻮَ‪َ 25 .‬ﻭﹶﻟ ِﻜ ْﻦ َﻣ ﹺﻦ ﺍﻃﱠ ﹶﻠ َﻊ َﻋﻠﹶﻰ‬ ‫َﻭ ْﺟ َﻪ ِﺧ ﹾﻠ ﹶﻘِﺘ ِﻪ ﻓِﻰ ِﻣﺮْﺁﺓٍ‪ 24 ،‬ﹶﻓﹺﺈﻧﱠﻪُ َﻧ ﹶﻈ َﺮ ﺫﹶﺍَﺗﻪُ َﻭ َﻣﻀَﻰ‪َ ،‬ﻭِﻟ ﹾﻠ َﻮ ﹾﻗ ِ‬ ‫ﻼ ﺑﹺﺎﹾﻟ ﹶﻜ ِﻠ َﻤﺔِ‪ ،‬ﹶﻓ َﻬﺬﹶﺍ َﻳﻜﹸﻮ ﹸﻥ‬ ‫ﺲ ﺳَﺎ ِﻣﻌًﺎ ﻧَﺎ ِﺳﻴًﺎ‪َ ،‬ﺑ ﹾﻞ ﻋَﺎ ِﻣ ﹰ‬ ‫ﺤﺮﱢﻳﱠ ِﺔ‪َ ،‬ﻭﹶﺛَﺒﺖَ‪َ ،‬ﻭﺻَﺎ َﺭ‪ ،‬ﹶﻟ ْﻴ َ‬ ‫ﺱ ﺍﹾﻟ ُ‬ ‫ﺱ ﺍﹾﻟﻜﹶﺎ ِﻣ ﹺﻞ‪ ،‬ﻧَﺎﻣُﻮ ﹺ‬ ‫ﺍﻟﻨﱠﺎﻣُﻮ ﹺ‬ ‫ﺨ َﺪﻉُ ﹶﻗ ﹾﻠَﺒﻪُ‪ ،‬ﹶﻓ ِﺪﻳَﺎَﻧﺔﹸ‬ ‫ﺠﻢُ ِﻟﺴَﺎَﻧﻪُ‪َ ،‬ﺑ ﹾﻞ َﻳ ْ‬ ‫ﺲ ﻳُ ﹾﻠ ﹺ‬ ‫َﻣ ْﻐﺒُﻮﻃﹰﺎ ﻓِﻰ َﻋ َﻤ ِﻠﻪِ‪26 .‬ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ َﺣﺪٌ ﻓِﻴ ﹸﻜ ْﻢ َﻳ ﹸﻈﻦﱡ ﹶﺃﻧﱠﻪُ َﺩﻳﱢﻦٌ‪َ ،‬ﻭﻫُ َﻮ ﹶﻟ ْﻴ َ‬ ‫ﺏ ِﻫ َﻰ َﻫ ِﺬﻩِ‪ :‬ﺍ ﹾﻓِﺘﻘﹶﺎ ُﺩ ﺍﹾﻟَﻴﺘَﺎﻣَﻰ ﻭَﺍ َﻷﺭَﺍ ِﻣ ﹺﻞ ﻓِﻰ ﺿِﻴ ﹶﻘِﺘ ﹺﻬﻢْ‪،‬‬ ‫َﻫﺬﹶﺍ ﺑَﺎ ِﻃ ﹶﻠﺔﹲ‪27 .‬ﺍﹶﻟﺪﱢﻳَﺎَﻧﺔﹸ ﺍﻟﻄﱠﺎ ِﻫ َﺮﺓﹸ ﺍﻟﻨﱠ ِﻘﻴﱠ ﹸﺔ ِﻋ ْﻨ َﺪ ﺍﻟﻠﱠ ِﻪ ﺍﻵ ﹺ‬ ‫ﺲ ِﻣ َﻦ ﺍﹾﻟﻌَﺎﹶﻟﻢﹺ‪.‬‬ ‫ﻼ َﺩَﻧ ﹴ‬ ‫ﺴﻪُ ﹺﺑ ﹶ‬ ‫َﻭ ِﺣ ﹾﻔﻆﹸ ﺍ ِﻹْﻧﺴَﺎ ِﻥ َﻧ ﹾﻔ َ‬ ‫ع‪ :19،20‬ﻴﻨﺒﻪ ﺍﻟﺭﺴﻭل ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺅﻤﻥ ﺇﻟﻰ ﺒﻌﺽ ﺍﻟﻔﻀﺎﺌل ﺍﻟﻬﺎﻤﺔ ﻓﻰ ﺤﻴﺎﺘﻪ ﻭﻫﻰ ﺃﻥ‬ ‫ﻴﻜﻭﻥ‪:‬‬

‫‪ -1‬ﻤﺴﺭﻋًﺎ ﻓﻰ ﺍﻻﺴﺘﻤﺎﻉ ‪ :‬ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻯ ﻴﺴﻤﻊ ﺠﻴﺩًﺍ ﻴﻔﻬﻡ ﺃﻜﺜﺭ ﻭﻴﺠﺩ ﻓﺭﺼﺔ ﺃﻥ ﻴﻁﻠﺏ‬

‫ﻀﺎ ﻤﺭﻴﺢ ﻟﻶﺨﺭﻴﻥ ﻭﻴﻘﻴﻡ ﻋﻼﻗﺔ ﻤﺤﺒﺔ ﺃﻗﻭﻯ ﻤﻌﻬﻡ ﻭﻴﻨﺘﺞ ﺫﻟﻙ‬ ‫ﺍﷲ ﻟﻴﺭﺸﺩﻩ ﻓﻴﻤﺎ ﺴﻴﻘﻭﻟﻪ؛ ﻭﻫﻭ ﺃﻴ ً‬

‫ﺃﻥ ﻴﻜﻭﻥ ﻤﺒﻁﺌًﺎ ﻓﻰ ﺍﻟﺘﻜﻠﻡ ﺃﻯ ﻏﻴﺭ ﻤﻨﺩﻓﻊ‪ .‬ﻜﻤﺎ ﻴﻘﻭل ﺴﻠﻴﻤﺎﻥ ﺍﻟﺤﻜﻴﻡ "ﺃﺭﺃﻴﺕ ﺇﻨﺴﺎﻨﹰﺎ ﻋﺠﻭ ﹰﻻ ﻓﻰ‬ ‫ﻜﻼﻤﻪ ﺍﻟﺭﺠﺎﺀ ﺒﺎﻟﺠﺎﻫل ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﺭﺠﺎﺀ ﺒﻪ" )ﺃﻡ ‪ ،(20 : 29‬ﺇﺫﺍ ﻤﺎﺫﺍ ﻫل ﻨﺼﻤﺕ ﺃﻡ ﻨﺘﻜﻠﻡ ؟ ‪..‬‬

‫ﻴﻘﻭل ﺍﻟﻘﺩﻴﺴﻭﻥ "ﺍﻟﻜﻼﻡ ﻤﻥ ﺃﺠل ﺍﷲ ﺠﻴﺩ ﻭﺍﻟﺴﻜﻭﺕ ﻤﻥ ﺃﺠل ﺍﷲ ﺠﻴﺩ ﺃﻴﻀًﺎ"‪.‬‬ ‫‪114‬‬

‫اح األَ ﱠو ُل‬ ‫األَ ْ‬ ‫ص َح ُ‬

‫‪ -2‬ﻤﺒﻁﺌًﺎ ﻓﻰ ﺍﻟﻐﻀﺏ ‪ :‬ﺍﻟﻤﺴﻴﺤﻰ ﺍﻟﺤﻘﻴﻘﻰ ﻻ ﻴﻐﻀﺏ ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ‪ ،‬ﺒل ﻴﻜﻭﻥ ﻤﺘﺸﺒﻬًﺎ‬

‫ﺒﺄﺒﻴﻪ ﺍﻟﺴﻤﺎﻭﻯ ﺍﻟﻁﻭﻴل ﺍﻷﻨﺎﺓ "ﻷﻥ ﻏﻀﺏ ﺍﻹﻨﺴﺎﻥ ﻻ ﻴﺼﻨﻊ ﺒﺭ ﺍﷲ"‪.‬‬

‫ﻭﻟﻜﻥ ﺍﻟﻐﻀﺏ ﺍﻟﻤﻘﺒﻭل ﻫﻭ ﻏﻀﺏ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﻨﻔﺴﻪ ﺃﻯ ﺍﻟﺘﻭﺒﺔ ﻭﻴﺴﻤﻰ ﺃﻴﻀًﺎ ﺍﻟﻐﻀﺏ‬

‫ﺍﻟﻤﻘﺩﺱ‪.‬‬

‫‪ -3‬ﻟﺫﻟﻙ ﺇﻁﺭﺤﻭﺍ ﻜل ﻨﺠﺎﺴﺔ ﻭﻜﺜﺭﺓ ﺸﺭ ‪ :‬ﺇﺫ ﻴﻬﺩﺃ ﺍﻹﻨﺴﺎﻥ ﻓﻰ ﻜﻼﻤﻪ ﻤﻊ ﺍﻵﺨﺭﻴﻥ‪ ،‬ﻴﻠﺯﻤﻪ‬

‫ﺃﻥ ﻴﻨﺘﺒﻪ ﺇﻟﻰ ﺍﻟﺘﻭﺒﺔ ﻭﺭﻓﺽ ﻜل ﺃﻨﻭﺍﻉ ﺍﻟﻨﺠﺎﺴﺔ ﺴﻭﺍﺀ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺸﺭﻴﺭﺓ ﻭﺍﻟﻤﻨﺎﻅﺭ ﺍﻟﺴﻴﺌﺔ ﻭﺍﻟﻜﻼﻡ‬ ‫ﺍﻟﺩﻨﺱ ﻭﻜل ﺃﻓﻌﺎل ﺍﻟﺯﻨﺎ ﻭﺍﻟﺸﺭﻭﺭ ﺍﻟﻜﺜﻴﺭﺓ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﻬﺎ‪.‬‬

‫‪ -4‬ﺇﻗﺒﻠﻭﺍ ﺒﻭﺩﺍﻋﺔ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﻐﺭﻭﺴﺔ ﺍﻟﻘﺎﺩﺭﺓ ﺃﻥ ﺘﺨﻠﺹ ﻨﻔﻭﺴﻜﻡ ‪ :‬ﺍﻟﺘﻭﺒﺔ ﺘﻤﻨﺢ ﺍﻹﻨﺴﺎﻥ‬

‫ﻨﻘﺎﻭﺓ ﻓﻴﻘﺒل ﻜﻼﻡ ﺍﷲ ﺍﻟﺫﻯ ﻴﻘﺭﺃﻩ ﻓﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﺃﻭ ﻴﺴﻤﻌﻪ ﻓﻰ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻴﺨﻀﻊ ﻟﻪ ﺒﺎﺘﻀﺎﻉ‬

‫ﻭﻫﺩﻭﺀ‪ ،‬ﻓﺘﻨﻐﺭﺱ ﺍﻟﻜﻠﻤﺔ ﻓﻰ ﻗﻠﺒﻪ ﻭﺘﺅﺜﺭ ﻓﻴﻪ ﻭﺘﻘﻭﺩﻩ ﻓﻰ ﻁﺭﻴﻕ ﺍﻟﺨﻼﺹ‪ .‬ﻭﻫﺫﺍ ﻴﻭﻀﺢ ﺃﻫﻤﻴﺔ‬ ‫ﻗﺭﺍﺀﺓ ﻜﻠﻤﺔ ﺍﷲ ﻭﺤﻀﻭﺭ ﺍﻹﺠﺘﻤﺎﻋﺎﺕ ﺍﻟﺭﻭﺤﻴﺔ‪.‬‬

‫ع‪ -5 :22‬ﻋﺎﻤﻠﻴﻥ ﺒﺎﻟﻜﻠﻤﺔ ‪ :‬ﻷﻥ ﻤﻥ ﻴﺴﻤﻊ ﻭﻻ ﻴﻌﻤل ﻴﺨﺩﻉ ﻨﻔﺴﻪ ﺒﺄﻨﻪ ﻤﺘﺩﻴﻥ ﻭﻴﻌﺭﻑ‬

‫ﻜﺜﻴﺭًﺍ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﻤﻘﻴﺎﺱ ﻟﻴﺱ ﺒﺎﻟﻤﻌﺭﻓﺔ ﺒل ﺒﺘﻨﻔﻴﺫ ﺍﻟﻭﺼﻴﺔ ﻋﻤﻠﻴًﺎ‪.‬‬

‫ع‪ :24 ،23‬ﻴﺸﺒﻪ ﺍﻟﺭﺴﻭل ﻤﻥ ﻴﺴﻤﻊ ﺍﻟﻜﻠﻤﺔ ﻭﻻ ﻴﻌﻤل ﺒﻬﺎ ﺒﺭﺠل ﻴﻨﻅﺭ ﻓﻰ ﻤﺭﺁﺓ ﻭﻟﻡ‬

‫ﻴﺼﻠﺢ ﻤﻥ ﻤﻨﻅﺭﻩ ﺒل ﻴﻤﻀﻰ ﻭﻴﻨﺴﻰ ﻋﻴﻭﺒﻪ‪ .‬ﺃﻤﺎ ﺍﻟﻤﺅﻤﻥ ﻓﻴﺠﺏ ﺃﻥ ﻴﻨﻅﺭ ﺒﺘﻤﻌﻥ ﻓﻰ ﻜﻠﻤﺔ ﺍﷲ‬

‫ﺍﻟﺘﻰ ﻫﻰ ﻤﺭﺁﺓ ﺘﻜﺸﻑ ﻟﻪ ﻀﻌﻔﻪ ﻭﺃﺨﻁﺎﺀﻩ ﻭﻨﻘﺎﺌﺼﻪ‪ ،‬ﻓﻴﻘﺒﻠﻬﺎ ﺒﻭﺩﺍﻋﺔ ﻭﻴﺼﻠﺢ ﻤﻥ ﺫﺍﺘﻪ ﺴﺎﻋﻴًﺎ ﺇﻟﻰ‬

‫ﺍﻟﻘﺩﺍﺴﺔ ﻭﺍﻟﺤﻕ ﻭﺍﻟﻜﻤﺎل ﻟﻴﺘﺸﺒﻪ ﺒﺄﺒﻴﻪ ﺍﻟﺴﻤﺎﻭﻯ ﻭﻴﺤﺎﻓﻅ ﻋﻠﻰ ﺼﻭﺭﺘﻪ ﺍﻟﺘﻰ ﺃﺨﺫﻫﺎ ﺒﺎﻟﻭﻻﺩﺓ‬ ‫ﺍﻟﺠﺩﻴﺩﺓ‪.‬‬

‫ع‪ :25‬ﺇﺫﺍ ﻜﺎﻥ ﻨﺎﻤﻭﺱ ﻤﻭﺴﻰ ﺃﻭﺍﻤﺭ ﺒﺎﻟﺤﺭﻑ ﻭﻓﺭﺍﺌﺽ ﻭﺃﺤﻜﺎﻡ ﻴﻌﻤل ﺒﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻜﻌﺒﺩ‬

‫ﻭﻜﻭﺍﺠﺏ ﻭﻓﺭﺽ ﺜﻡ ﻴﻨﺴﺎﻫﺎ‪ ،‬ﻓﻨﺎﻤﻭﺱ ﺍﻟﻤﺴﻴﺢ ﻏﻴﺭ ﺫﻟﻙ‪ ،‬ﻓﻬﻭ ﻨﺎﻤﻭﺱ ﺍﻟﺤﺭﻴﺔ ﺍﻟﺘﻰ ﻷﻭﻻﺩ ﺍﷲ‬ ‫ﻋﻥ ﺤﺏ‪ .‬ﻭﺴﻤﻰ ﺍﻟﻨﺎﻤﻭﺱ ﺍﻟﻜﺎﻤل ﻷﻨﻪ ﻴﻭﺼل ﺍﻹﻨﺴﺎﻥ ﻟﻠﻜﻤﺎل ﺒﺎﻟﻨﻌﻤﺔ ﻭﻋﻤل ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‪.‬‬

‫ﻭﻤﻥ ﻴﺜﺒﺕ ﻓﻰ ﻜﻼﻡ ﺍﷲ ﻤﻁﺒﻘﹰﺎ ﺇﻴﺎﻩ ﻓﻰ ﺤﻴﺎﺘﻪ‪ ،‬ﺘﻜﻭﻥ ﺃﻋﻤﺎﻟﻪ ﻤﺒﺎﺭﻜﺔ ﻤﻥ ﺍﷲ ﻭﻴﺘﻤﺘﻊ ﺒﺎﻟﻔﺭﺡ‬

‫ﻭﺍﻟﺴﻼﻡ‪.‬‬

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‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ع‪ -6 :26‬ﻤﻠﺠﻤﺎ ﻟﺴﺎﻨﻪ ‪ :‬ﻤﻥ ﻴﻌﺘﻘﺩ ﻓﻰ ﻨﻔﺴﻪ ﺍﻟﻘﺩﺍﺴﺔ ﻭﺍﻟﺘﺩﻴﻥ ﻭﻟﻜﻥ ﻻ ﻴﻀﺒﻁ ﻟﺴﺎﻨﻪ‪،‬‬

‫ﻓﻬﻭ ﻴﻭﻫﻡ ﻨﻔﺴﻪ ﺒﺘﻘﻭﻯ ﻤﺯﻴﻔﺔ ﻭﻴﺨﺩﻉ ﻨﻔﺴﻪ ﺃﻨﻪ ﻴﻌﺭﻑ ﺍﷲ ﻭﻫﻭ ﻻ ﻴﻌﺭﻓﻪ ﻷﻨﻪ ﻴﺜﻭﺭ ﻭﻴﻐﻀﺏ‬ ‫ﻭﻴﺸﺘﻡ ﻭﻴﺩﻴﻥ ﺍﻵﺨﺭﻴﻥ ﻭﻴﻅﻥ ﺃﻨﻪ ﺼﺎﺭ ﻤﺼﻠﺤًﺎ ﻟﻬﻡ‪.‬‬

‫ع‪ -7 :27‬ﺍﻟﺭﺤﻤﺔ ‪ :‬ﻴﻠﺨﺹ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﻤﻔﻬﻭﻡ ﺍﻟﺩﻴﺎﻨﺔ ﺍﻟﻁﺎﻫﺭﺓ ﺒﺄﻨﻬﺎ ‪:‬‬

‫‪ -1‬ﺃﻋﻤﺎل ﺭﺃﻓﺔ ﻤﺭﺘﺒﻁﺔ ﺒﺎﻹﻴﻤﺎﻥ ﻭﺍﻟﺭﺤﻤﺔ ﺒﺎﻷﻴﺘﺎﻡ ﻭﺍﻷﺭﺍﻤل ﺍﻟﺫﻴﻥ ﻟﻴﺱ ﻟﻬﻡ ﺃﺤﺩ ﻴﻌﻭﻟﻬﻡ‪.‬‬

‫‪ -2‬ﺤﻔﻅ ﺍﻹﻨﺴﺎﻥ ﻗﻠﺒﻪ ﻓﻰ ﻨﻘﺎﺀ ﻭﻗﺩﺍﺴﺔ ﻭﻁﻬﺎﺭﺓ ﺍﻟﻔﻜﺭ ﻭﻴﻀﻊ ﻜﻠﻤﺔ ﺍﷲ ﻓﻰ ﺤﻴﺎﺘﻪ ﻤﻭﻀﻊ‬ ‫ﺍﻟﺘﻨﻔﻴﺫ ﺒﺼﺒﺭ ﻭﺤﺏ ﻭﻓﺭﺡ‪.‬‬

‫ﻭﻟﺫﻟﻙ ﻴﻨﺒﻐﻰ ﻋﻠﻰ ﺍﻟﻤﺅﻤﻥ ﺃﻥ ﻴﺒﺘﻌﺩ ﻋﻥ ﻜل ﻤﺼﺎﺩﺭ ﺍﻟﺘﻠﻭﺙ ﺍﻟﺴﻤﻌﻰ ﻭﺍﻟﺒﺼﺭﻯ ﻟﻴﺼﻴﺭ‬

‫ﻤﻘﺩﺴًﺎ ﷲ ﺠﺴﺩًﺍ ﻭﻨﻔﺴًﺎ ﻭﺭﻭﺤًﺎ‪.‬‬

‫ﻗﺩﻡ ﻤﺤﺒﺘﻙ ﻟﻜل ﻤﻥ ﺤﻭﻟﻙ ﻭﺍﺸﻔﻕ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ﻓﻼ ﻴﻭﺠﺩ ﺇﻨﺴﺎﻥ ﻻ ﻴﺘﻌﺭﺽ ﻟﻤﺘﺎﻋﺏ‪،‬‬ ‫‪‬‬ ‫ﻭﺍﻫﺘﻡ ﺨﺎﺼﺔ ﺒﻤﻥ ﻻ ﻴﻬﺘﻡ ﺒﻬﻡ ﺍﻵﺨﺭﻭﻥ ﺃﻭ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﺍﻹﺤﺴﺎﺱ ﺒﺎﻟﻭﺤﺩﺓ ﻭﺜﻕ ﺃﻥ ﻋﻤل‬ ‫ﺍﻟﺭﺤﻤﺔ ﻫﺫﺍ ﻴﻤﻸ ﻗﻠﺒﻙ ﺴﻼﻤًﺎ ﻭﻴﻔﻴﺽ ﻋﻠﻴﻙ ﻤﺭﺍﺤﻡ ﺍﷲ ﻭﻴﻔﺭﺡ ﻗﻠﺒﻙ ﻋﻨﺩﻤﺎ ﺘﺭﻯ ﺍﻹﺒﺘﺴﺎﻤﺔ‬ ‫ﻋﻠﻰ ﻭﺠﻭﻩ ﻤﻥ ﺭﺤﻤﺘﻬﻡ‪.‬‬

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‫اح الثﱠا ِنى‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫اح الثﱠا ِنى‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫ﺍﻟﻤﺤﺒﺔ ﻭﺍﻹﻳﻤﺎﻥ ﻭﺍﻷﻋﻤﺎﻝ‬ ‫‪‬‬

‫)‪ (1‬المحاباة )ع ‪:( 7-1‬‬ ‫ﺠﺪِ‪ ،‬ﻓِﻰ ﺍﹾﻟﻤُﺤَﺎﺑَﺎﺓِ‪ 2 .‬ﹶﻓﹺﺈﻧﱠﻪُ‪ ،‬ﹺﺇ ﹾﻥ َﺩ َﺧ ﹶﻞ‬ ‫ﻉ ﺍﹾﻟ َﻤﺴِﻴﺢﹺ‪َ ،‬ﺭﺏﱢ ﺍﹾﻟ َﻤ ْ‬ ‫‪1‬ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ‪ ،‬ﹶﻻ َﻳ ﹸﻜ ْﻦ ﹶﻟ ﹸﻜ ْﻢ ﹺﺇﳝَﺎ ﹸﻥ َﺭﺑﱢﻨَﺎ َﻳﺴُﻮ َ‬ ‫ﺲ‬ ‫ﺱ َﻭ ِﺳﺦﹴ‪ 3 ،‬ﹶﻓَﻨ ﹶﻈ ْﺮﺗُ ْﻢ ﹺﺇﻟﹶﻰ ﺍﻟﻼﱠﹺﺑ ﹺ‬ ‫ﺱ َﺑ ﹺﻬﻰﱟ‪َ ،‬ﻭ َﺩ َﺧ ﹶﻞ ﹶﺃْﻳﻀًﺎ ﹶﻓ ِﻘﲑٌ ﹺﺑ ِﻠﺒَﺎ ﹴ‬ ‫ﺐ ﻓِﻰ ِﻟﺒَﺎ ﹴ‬ ‫ﺨﻮَﺍِﺗ ﹺﻢ ﹶﺫ َﻫ ﹴ‬ ‫ﺠ َﻤ ِﻌﻜﹸ ْﻢ َﺭ ُﺟﻞﹲ ﹺﺑ َ‬ ‫ﹺﺇﻟﹶﻰ َﻣ ْ‬ ‫ﺲ ُﻫﻨَﺎ‬ ‫ﺖ ُﻫﻨَﺎ َﻙ« ﹶﺃﻭﹺ‪» :‬ﺍ ْﺟ ِﻠ ْ‬ ‫ﻒ ﹶﺃْﻧ َ‬ ‫ﺴﻨًﺎ‪َ «.‬ﻭ ﹸﻗ ﹾﻠُﺘ ْﻢ ِﻟ ﹾﻠ ﹶﻔ ِﻘﲑﹺ‪ِ » :‬ﻗ ْ‬ ‫ﺖ ُﻫﻨَﺎ َﺣ َ‬ ‫ﺲ ﹶﺃْﻧ َ‬ ‫ﺱ ﺍﹾﻟَﺒ ﹺﻬﻰﱠ َﻭ ﹸﻗ ﹾﻠُﺘ ْﻢ ﹶﻟﻪُ‪» :‬ﺍ ْﺟ ِﻠ ْ‬ ‫ﺍﻟﻠﱢﺒَﺎ َ‬ ‫ﺼﲑُﻭ ﹶﻥ ﹸﻗﻀَﺎ ﹶﺓ ﹶﺃ ﹾﻓﻜﹶﺎ ﹴﺭ ِﺷﺮﱢﻳ َﺮﺓٍ؟ ‪5‬ﺍ ْﺳ َﻤﻌُﻮﺍ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ‬ ‫ﺴ ﹸﻜﻢْ‪َ ،‬ﻭَﺗ ِ‬ ‫ﺖ َﻣ ْﻮ ِﻃ ِﺊ ﹶﻗ َﺪ َﻣﻰﱠ« ‪ 4‬ﹶﻓ َﻬ ﹾﻞ ﹶﻻ َﺗ ْﺮﺗَﺎﺑُﻮ ﹶﻥ ﻓِﻰ ﹶﺃْﻧ ﹸﻔ ِ‬ ‫ﺤ َ‬ ‫َﺗ ْ‬ ‫ﺕ ﺍﻟﱠﺬِﻯ َﻭ َﻋ َﺪ ﹺﺑ ِﻪ ﺍﻟﱠﺬِﻳ َﻦ‬ ‫ﺍ َﻷ ِﺣﺒﱠﺎﺀَ‪ ،‬ﹶﺃﻣَﺎ ﺍ ْﺧﺘَﺎ َﺭ ﺍﻟﻠﱠ ُﻪ ﹸﻓ ﹶﻘﺮَﺍ َﺀ َﻫﺬﹶﺍ ﺍﹾﻟﻌَﺎﹶﻟ ﹺﻢ ﹶﺃ ﹾﻏﹺﻨﻴَﺎ َﺀ ﻓِﻰ ﺍ ِﻹﳝَﺎﻥِ‪َ ،‬ﻭ َﻭ َﺭﹶﺛ ﹶﺔ ﺍﹾﻟ َﻤ ﹶﻠﻜﹸﻮ ِ‬ ‫ﺠﺮﱡﻭَﻧ ﹸﻜ ْﻢ ﹺﺇﻟﹶﻰ ﺍﹾﻟ َﻤﺤَﺎ ِﻛﻢﹺ؟ ‪7‬ﹶﺃﻣَﺎ‬ ‫ﺴﻠﱠﻄﹸﻮ ﹶﻥ َﻋ ﹶﻠ ْﻴ ﹸﻜ ْﻢ َﻭ ُﻫ ْﻢ َﻳ ُ‬ ‫ﺲ ﺍ َﻷ ﹾﻏﹺﻨﻴَﺎ ُﺀ َﻳَﺘ َ‬ ‫ﺤﺒﱡﻮَﻧﻪُ؟ ‪َ 6‬ﻭﹶﺃﻣﱠﺎ ﹶﺃْﻧُﺘ ْﻢ ﹶﻓﹶﺄ َﻫ ْﻨﺘُﻢُ ﺍﹾﻟ ﹶﻔ ِﻘﲑَ‪ .‬ﹶﺃﹶﻟ ْﻴ َ‬ ‫ُﻳ ِ‬ ‫ﺴ ﹺﻦ ﺍﻟﱠﺬِﻯ ُﺩﻋِﻰ ﹺﺑ ِﻪ َﻋ ﹶﻠ ْﻴ ﹸﻜﻢْ؟‬ ‫ﺤَ‬ ‫ﺠﺪﱢﻓﹸﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍﻻ ْﺳ ﹺﻢ ﺍﹾﻟ َ‬ ‫ُﻫ ْﻢ ُﻳ َ‬ ‫ع‪ :1‬ﺍﻟﻤﻌﻤﻭﺩﻴﺔ ﺘﻠﺩ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻭﻻﺩﺓ ﺠﺩﻴﺩﺓ ﻓﻴﺼﻴﺭﻭﺍ ﺠﻤﻴﻌﻬﻡ ﺇﺨﻭﺓ ﺒﻼ ﺘﻤﻴﻴﺯ ﺃﻭ ﺘﺤﻴﺯ ﺃﻭ‬ ‫ﺘﻔﻀﻴل ﻟﻤﺅﻤﻥ ﻋﻠﻰ ﺁﺨﺭ‪ ،‬ﺒل ﺠﻤﻴﻌﻬﻡ ﺃﻋﻀﺎﺀ ﻓﻰ ﺠﺴﺩ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻭﺍﺤﺩ‪ .‬ﻭﺍﻹﻴﻤﺎﻥ ﺍﻟﺤﻘﻴﻘﻰ‬

‫ﻤﺭﺘﺒﻁ ﺒﺎﻟﻤﺤﺒﺔ ﻟﻠﻜل ﺩﻭﻥ ﺘﻤﻴﻴﺯ‪ ،‬ﻷﻥ ﺍﻟﻤﺴﻴﺢ ﺭﺏ ﺍﻟﻤﺠﺩ ﻟﻥ ﻴﺤﺎﺒﻰ ﺃﺤﺩًﺍ ﻓﻰ ﺍﻟﺴﻤﺎﺀ ﺒل ﻴﻤﺠﺩ‬ ‫ﺍﻟﻜل ﻤﻌﻪ‪ ،‬ﻜل ﻭﺍﺤﺩ ﺒﺤﺴﺏ ﺃﻋﻤﺎﻟﻪ ﺩﻭﻥ ﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻤﺭﻜﺯﻩ ﺃﻭ ﻏﻨﺎﻩ ﺍﻭ ﺇﻟﻰ ﺃﻯ ﻗﺩﺭﺍﺕ ﻋﺎﻟﻤﻴﺔ‬ ‫ﻋﻨﺩﻩ‪.‬‬ ‫ع‪ :2،3‬ﻤﺠﻤﻌﻜﻡ ‪ :‬ﻟﻡ ﻴﻘل ﻜﻨﻴﺴﺘﻜﻡ ﻷﻥ ﺍﻟﻤﺤﺎﺒﺎﺓ ﻻ ﺘﻠﻴﻕ ﺩﺍﺨل ﺍﻟﻜﻨﻴﺴﺔ ﺒل ﺒﻬﺫﺍ ﺘﺼﻴﺭ‬ ‫ﻜﺄﻨﻬﺎ ﻤﺠﻤﻊ ﻴﻬﻭﺩﻯ‪.‬‬ ‫ﻴﻭﺒﺦ ﻤﺤﺎﺒﺎﺘﻬﻡ ﻟﻠﻐﻨﻰ‪ ،‬ﺍﻟﺫﻯ ﻴﺼﻔﻪ ﺃﻥ ﻟﻪ ﻤﻼﺒﺱ ﺒﻬﻴﺔ ﻭﺨﻭﺍﺘﻡ ﺫﻫﺒﻴﺔ‪ ،‬ﻓﻴﻘﺩﻤﻭﻥ ﻟﻪ ﻤﻜﺎﻨﹰﺎ‬ ‫ﻋﻅﻴﻤًﺎ ﻟﻴﺠﻠﺱ ﻓﻴﻪ‪ .‬ﺃﻤﺎ ﺍﻟﻔﻘﻴﺭ ﺍﻟﺫﻯ ﻤﻼﺒﺴﻪ ﺤﻘﻴﺭﺓ ﻭﻤﺘﺴﺨﺔ ﻓﻼ ﻴﻌﻁﻭﻨﻪ ﺤﻕ ﺍﻟﺠﻠﻭﺱ ﺒﺠﻭﺍﺭ‬

‫ﺍﻟﻐﻨﻰ ﺒل ﻴﻘﻑ ﺒﻌﻴﺩًﺍ ﺃﻭ ﻴﺠﻠﺱ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻭﺨﻁﻭﺭﺓ ﺨﻁﻴﺔ ﺍﻟﻤﺤﺎﺒﺎﺓ ﺘﻅﻬﺭ ﻓﻰ ﺃﻤﺭﻴﻥ ‪:‬‬ ‫‪ -1‬ﺃﻥ ﺍﻟﻤﺤﺎﺒﺎﺓ ﺒﻌﻴﺩﺓ ﻋﻥ ﺍﻹﻴﻤﺎﻥ ﺇﺫ ﺘﻌﺘﺒﺭ ﺃﻥ ﺍﻷﻏﻨﻴﺎﺀ ﻫﻡ ﻋﻤﺎﺩ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻟﻴﺱ ﺍﷲ ﺍﻟﺫﻯ‬ ‫ﺃﻋﻁﺎﻫﻡ ﺍﻟﻐﻨﻰ‪.‬‬ ‫‪117‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫‪ -2‬ﺍﻟﻤﺤﺎﺒﺎﺓ ﺇﻫﺎﻨﺔ ﻟﻠﻔﻘﻴﺭ ﺍﻟﻤﺨﻠﻭﻕ ﻋﻠﻰ ﺼﻭﺭﺓ ﺍﷲ‪ ،‬ﻭﻫﻰ ﺇﻫﺎﻨﺔ ﻟﻠﻤﺴﻴﺢ ﻨﻔﺴﻪ ﺍﻟﺫﻯ ﺍﻓﺘﻘﺭ‬ ‫ﻟﻴﻐﻨﻴﻨﺎ ﻜﻤﺎ ﻗﺎﻟﻭﺍ ﻋﻨﻪ "ﺃﻟﻴﺱ ﻫﺫﺍ ﺍﺒﻥ ﺍﻟﻨﺠﺎﺭ ؟"‪.‬‬ ‫ﺜﻡ ﺍﻨﻨﺎ ﻨﻘﻠﹼل ﺒﻬﺎ ﻤﻥ ﻗﺩﺭ ﺇﺨﻭﺓ ﻟﻨﺎ ﻓﻰ ﺍﻹﻴﻤﺎﻥ ﻭﻫﻡ ﺃﻋﻀﺎﺀ ﻓﻰ ﺠﺴﺩ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻭﺍﺤﺩ‪.‬‬

‫ع‪ :4‬ﻻ ﺘﺭﺘﺎﺒﻭﻥ ‪ :‬ﺍﻟﻤﺤﺎﺒﺎﺓ ﺒﻌﻴﺩﺓ ﻋﻥ ﻤﺨﺎﻓﺔ ﺍﷲ‪ .‬ﻓﻴﺎ ﻤﻥ ﺘﺤﺎﺒﻰ ﺃﻻ ﺘﺭﺍﺠﻊ ﻨﻔﺴﻙ ﻭﺘﺸﻙ‬ ‫ﻓﻰ ﺘﺼﺭﻓﻙ ﻫﺫﺍ ﻟﺘﺘﻭﺏ ﻋﻨﻪ ؟‬ ‫ﺍﻟﻤﺤﺎﺒﺎﺓ ﻨﺎﺒﻌﺔ ﻋﻥ ﺃﻓﻜﺎﺭ ﺸﺭﻴﺭﺓ‪ ،‬ﻓﻴﻁﺎﻟﺒﻬﻡ ﺃﻥ ﻴﺤﺎﻜﻤﻭﺍ ﻀﻤﺎﺌﺭﻫﻡ ﺃﻯ ﻴﻜﻭﻨﻭﺍ ﻗﻀﺎﺓ‬ ‫ﻷﻓﻜﺎﺭﻫﻡ ﺍﻟﺸﺭﻴﺭﺓ ﻭﻴﺭﺍﺠﻌﻭﻫﺎ ﻭﻴﺘﻭﺒﻭﺍ ﻋﻨﻬﺎ‪.‬‬ ‫ع‪ :5‬ﻴﺒﻴﻥ ﺍﻟﺭﺴﻭل ﺃﻥ ﺍﷲ ﻻ ﻴﻬﻤﻪ ﺍﻟﻐﻨﻰ ﺍﻟﻤﺎﺩﻯ ﺒل ﺃﻥ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻘﺩﻴﺴﻴﻥ ﻜﺎﻨﻭﺍ ﻓﻘﺭﺍﺀ‬ ‫ﻤﺜل ﻤﻭﺴﻰ ﺭﺍﻋﻰ ﺍﻟﻐﻨﻡ ﺍﻟﺫﻯ ﺩﻋﺎﻩ ﺍﷲ ﻤﻥ ﺍﻟﻌﻠﻴﻘﺔ‪ ،‬ﻭﺩﺍﻭﺩ ﺭﺍﻋﻰ ﺍﻟﻐﻨﻡ ﺍﻟﺫﻯ ﻤﺴﺤﻪ ﺍﷲ ﻤﻠﻜﹰﺎ‪،‬‬ ‫ﻭﻜﺫﻟﻙ ﺘﻼﻤﻴﺫ ﺍﻟﻤﺴﻴﺢ ﻜﺎﻥ ﻤﻌﻅﻤﻬﻡ ﻤﻥ ﺍﻟﺼﻴﺎﺩﻴﻥ ﻭﺍﻟﻔﻘﺭﺍﺀ‪ .‬ﻫﺅﻻﺀ ﺼﺎﺭﻭﺍ ﻭﺭﺜﺔ ﻟﻠﻤﻠﻜﻭﺕ‬ ‫ﺍﻟﺴﻤﺎﻭﻯ ﺍﻟﺫﻯ ﺃﻋﺩﱠﻩ ﻟﻬﻡ‪ .‬ﻭﻴﻅﻬﺭ ﺃﻫﻤﻴﺔ ﺍﻟﻐﻨﻰ ﺍﻟﺭﻭﺤﻰ ﺒﺎﻹﻴﻤﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻤﻴﺭﺍﺙ‬ ‫ﺍﻟﻤﻠﻜﻭﺕ‪ ،‬ﻭﻫﺫﺍ ﺃﻓﻀل ﻤﻥ ﻜل ﺍﻟﻐﻨﻰ ﺍﻟﻤﺎﺩﻯ‪.‬‬ ‫ﻭﻟﻴﺱ ﻤﻌﻨﻰ ﻫﺫﺍ ﺃﻥ ﺍﻟﻐﻨﻰ ﺸﺭ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﺸﺭ ﻫﻭ ﺃﻥ ﻴﻨﺴﻰ ﺍﻹﻨﺴﺎﻥ ﺍﷲ ﺒﺴﺒﺏ ﺍﻨﺸﻐﺎﻟﻪ‬ ‫ﺒﺎﻟﻐﻨﻰ ﻭﻴﺴﻘﻁ ﻓﻰ ﺍﻟﻜﺒﺭﻴﺎﺀ‪.‬‬ ‫ع‪ :6‬ﺘﺄﺜﺭ ﺍﻟﻤﺅﻤﻨﻭﻥ ﻓﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺒﺎﻟﻐﻨﻰ‪ ،‬ﻓﺄﻜﺭﻤﻭﺍ ﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﺤﺘﻘﺭﻭﺍ ﺍﻟﻔﻘﺭﺍﺀ‪ ،‬ﻭﻨﺴﻭﺍ ﺃﻥ‬ ‫ﺍﻷﻏﻨﻴﺎﺀ ﺍﻷﺸﺭﺍﺭ ﻴﺴﺘﺨﺩﻤﻭﻥ ﺃﻤﻭﺍﻟﻬﻡ ﻭﻨﻔﻭﺫﻫﻡ ﻓﻰ ﺇﻫﺎﻨﺔ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻭﺘﻬﻴﻴﺞ ﺍﻷﺸﺭﺍﺭ ﻋﻠﻴﻬﻡ‬ ‫)ﺃﻉ‪ (29-25 :19‬ﻭﻜﺫﺍ ﻤﺤﺎﻜﻤﺘﻬﻡ ﻭﺇﻟﻘﺎﺌﻬﻡ ﻓﻰ ﺍﻟﺴﺠﻭﻥ‪.‬‬ ‫ﻰ ﺒﻪ ﺍﻟﻤﺅﻤﻨﻭﻥ‪.‬‬ ‫ﻋَ‬ ‫ع‪ :7‬ﻴﺘﻤﺎﺩﻯ ﺍﻷﻏﻨﻴﺎﺀ ﻓﻰ ﺸﺭﻫﻡ ﻓﻴﻬﻴﻨﻭﻥ ﺍﺴﻡ ﺍﻟﻤﺴﻴﺢ ﺍﻟﺫﻯ ُﺩ ِ‬

‫‪ ‬ﻟﻴﺘﻙ ﺘﻨﻅﺭ ﺇﻟﻰ ﺍﷲ ﺍﻟﻭﺍﻗﻑ ﺃﻤﺎﻤﻙ ﻓﺘﻌﻠﻥ ﺍﻟﺤﻕ ﻭﻻ ﺘﺘﺤﻴﺯ ﻷﺤﺩ ﺨﻭﻓﹰﺎ ﻤﻥ ﻤﺭﻜﺯﻩ ﺃﻭ‬ ‫ﺴﻠﻁﺎﻨﻪ ﺃﻭ ﻷﻯ ﻤﺼﻠﺤﺔ ﺘﺘﺭﺠﺎﻫﺎ ﻤﻨﻪ‪ ،‬ﻭﺍﻜﺭﻡ ﺍﻟﻜل ﻤﻬﻤﺎ ﻜﺎﻨﻭﺍ ﻀﻌﻔﺎﺀ ﺃﻭ ﻓﻘﺭﺍﺀ‪.‬‬

‫)‪ (2‬المحبـــة )ع ‪: (13-8‬‬ ‫ﺴﻨًﺎ‬ ‫ﺤَ‬ ‫ﺴﻚَ‪ «.‬ﹶﻓ َ‬ ‫ﻚ ﹶﻛَﻨ ﹾﻔ ِ‬ ‫ﺤﺐﱡ ﹶﻗﺮﹺﻳَﺒ َ‬ ‫ﺏ‪ُ» :‬ﺗ ِ‬ ‫ﺐ ﺍﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫ﺴ َ‬ ‫ﺱ ﺍﹾﻟ ُﻤﻠﹸﻮ ِﻛﻰﱠ َﺣ َ‬ ‫‪ 8‬ﹶﻓﹺﺈ ﹾﻥ ﹸﻛ ْﻨُﺘ ْﻢ ُﺗ ﹶﻜﻤﱢﻠﹸﻮ ﹶﻥ ﺍﻟﻨﱠﺎﻣُﻮ َ‬

‫ﻆ‬ ‫ﺱ ﹶﻛﻤَُﺘ َﻌﺪﱢﻳﻦَ‪َ 10 .‬ﻷﻥﱠ َﻣ ْﻦ َﺣ ِﻔ ﹶ‬ ‫ﲔ ِﻣ َﻦ ﺍﻟﻨﱠﺎﻣُﻮ ﹺ‬ ‫ﺨَ‬ ‫َﺗ ﹾﻔ َﻌﻠﹸﻮﻥﹶ‪َ 9 .‬ﻭﹶﻟ ِﻜ ْﻦ‪ ،‬ﹺﺇ ﹾﻥ ﹸﻛ ْﻨُﺘ ْﻢ ﺗُﺤَﺎﺑُﻮ ﹶﻥ َﺗ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ َﺧ ِﻄﻴﱠﺔﹰ‪ ،‬ﻣُ َﻮﺑﱠ ِ‬ ‫‪118‬‬

‫اح الثﱠا ِنى‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫ﺠ ﹺﺮﻣًﺎ ﻓِﻰ ﺍﹾﻟ ﹸﻜﻞﱢ‪َ 11 .‬ﻷﻥﱠ ﺍﻟﱠﺬِﻯ ﻗﹶﺎﻝﹶ‪ » :‬ﹶﻻ َﺗ ْﺰ ِﻥ« ﻗﹶﺎ ﹶﻝ‬ ‫ﹸﻛﻞﱠ ﺍﻟﻨﱠﺎﻣُﻮﺱﹺ‪َ ،‬ﻭﹺﺇﻧﱠﻤَﺎ َﻋﹶﺜ َﺮ ﻓِﻰ ﻭَﺍ ِﺣ َﺪﺓٍ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ﺻَﺎ َﺭ ُﻣ ْ‬ ‫ﺕ ُﻣَﺘ َﻌﺪﱢﻳًﺎ ﺍﻟﻨﱠﺎﻣُﻮﺱَ‪َ 12 .‬ﻫ ﹶﻜﺬﹶﺍ َﺗ ﹶﻜﻠﱠﻤُﻮﺍ‪َ ،‬ﻭ َﻫ ﹶﻜﺬﹶﺍ‬ ‫ﺻ ْﺮ َ‬ ‫ﹶﺃْﻳﻀًﺎ‪ » :‬ﹶﻻ َﺗ ﹾﻘُﺘﻞﹾ‪ «.‬ﹶﻓﹺﺈ ﹾﻥ ﹶﻟ ْﻢ َﺗ ْﺰ ِﻥ َﻭﹶﻟ ِﻜ ْﻦ ﹶﻗَﺘ ﹾﻠﺖَ‪ ،‬ﹶﻓ ﹶﻘ ْﺪ ِ‬ ‫ﻼ َﺭ ْﺣ َﻤ ٍﺔ ِﻟ َﻤ ْﻦ ﹶﻟ ْﻢ َﻳ ْﻌ َﻤ ﹾﻞ َﺭ ْﺣ َﻤﺔﹰ‪،‬‬ ‫ﺤ ﹾﻜ َﻢ ﻫُ َﻮ ﹺﺑ ﹶ‬ ‫ﺤﺮﱢﻳﱠﺔِ‪َ 13 .‬ﻷﻥﱠ ﺍﹾﻟ ُ‬ ‫ﺱ ﺍﹾﻟ ُ‬ ‫ﺍ ﹾﻓ َﻌﻠﹸﻮﺍ‪ ،‬ﹶﻛ َﻌﺘِﻴﺪِﻳ َﻦ ﹶﺃ ﹾﻥ ُﺗﺤَﺎ ﹶﻛﻤُﻮﺍ ﹺﺑﻨَﺎﻣُﻮ ﹺ‬ ‫ﺤ ﹾﻜﻢﹺ‪.‬‬ ‫ﺨﺮُ َﻋﻠﹶﻰ ﺍﹾﻟ ُ‬ ‫ﻭَﺍﻟﺮﱠ ْﺣ َﻤﺔﹸ َﺗ ﹾﻔَﺘ ِ‬

‫ع‪ :8‬ﺍﻟﻨﺎﻤﻭﺱ ﺍﻟﻤﻠﻭﻜﻰ ‪ :‬ﺃﻯ ﻨﺎﻤﻭﺱ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﻠﻙ ﺍﻟﺴﻤﺎﻭﻯ ﻭﻫﻭ ﺍﻟﻤﺤﺒﺔ‪.‬‬

‫ﻨﺎﻤﻭﺱ ﺍﻟﻤﺴﻴﺢ ﺃﻯ ﻗﺎﻨﻭﻨﻪ ﻫﻭ ﺍﻟﻤﺤﺒﺔ‪ ،‬ﻭﻫﺫﺍ ﻴﺩﻓﻌﻨﺎ ﺇﻟﻰ ﻤﺤﺒﺔ ﻜل ﻤﻥ ﺤﻭﻟﻨﺎ ﺘﻁﺒﻴﻘﹰﺎ ﻟﻠﻭﺼﻴﺔ‬

‫"ﺘﺤﺏ ﻗﺭﻴﺒﻙ ﻜﻨﻔﺴﻙ" )ﻻ ‪ ،(18 :19‬ﻓﻴﻁﻭﱢﺏ ﺍﻟﺭﺴﻭل ﺴﻠﻭﻙ ﺍﻟﻤﺤﺒﺔ ﻨﺤﻭ ﺍﻟﺠﻤﻴﻊ‪.‬‬

‫ع‪ :9‬ﺍﻟﻤﺤﺎﺒﺎﺓ ﻀﺩ ﺍﻟﻤﺤﺒﺔ‪ ،‬ﻓﻬﻰ ﺘﻌﺩﻯ ﻋﻠﻰ ﻗﺎﻨﻭﻥ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺘﻌﺘﺒﺭ ﺨﻁﻴﺔ ﻜﺒﻴﺭﺓ‪.‬‬ ‫ع‪ :10‬ﻻ ﺘﺒﺭﺭﻭﺍ ﺃﻨﻔﺴﻜﻡ ﺒﺤﻔﻅﻜﻡ ﻭﺼﺎﻴﺎ ﻜﺜﻴﺭﺓ ﻭﻋﺒﺎﺩﺍﺕ ﻓﻰ ﺍﻟﻜﻨﻴﺴﺔ ﻭﻟﻜﻥ ﺘﺘﻌﺩﻭﺍ ﺃﻫﻡ‬

‫ﺸﺊ ﻭﻫﻭ ﺍﻟﻤﺤﺒﺔ ﺍﻟﺘﻰ ﻫﻰ ﺭﻭﺡ ﻨﺎﻤﻭﺱ ﺍﻟﻤﺴﻴﺢ‪ ،‬ﻓﺒﻬﺫﺍ ﺘﻜﻭﻨﻭﻥ ﻤﺠﺭﻤﻴﻥ ﻓىﺤﻕ ﺍﻟﻤﺴﻴﺢ ﻭﻜل‬

‫ﻭﺼﺎﻴﺎﻩ‪.‬‬

‫ع‪ :11‬ﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﺨﻁﻴﺔ ﻴﺴﺘﻭﺠﺏ ﺍﻟﻤﻭﺕ‪ .‬ﻓﻼ ﻴﺼﺢ ﺍﻹﺼﺭﺍﺭ ﻋﻠﻰ ﺨﻁﻴﺔ ﻤﺜل‬

‫ﺍﻟﻘﺘل ﻤﻊ ﺍﻟﺤﺭﺹ ﻤﻥ ﺍﻟﺯﻨﺎ‪ ،‬ﻓﻨﺎﻤﻭﺱ ﻤﻭﺴﻰ ﻴﻘﻀﻰ ﻋﻠﻰ ﺍﻟﻘﺎﺘل ﺒﺎﻟﻤﻭﺕ ﻷﻨﻪ ﻜﺴﺭ ﻫﺫﻩ ﺍﻟﻭﺼﻴﺔ‬ ‫ﺭﻏﻡ ﺤﺭﺼﻪ ﻋﻠﻰ ﺒﺎﻗﻰ ﺍﻟﺸﺭﻴﻌﺔ‪.‬‬

‫ع‪ :12‬ﻨﺎﻤﻭﺱ ﺍﻟﺤﺭﻴﺔ ‪ :‬ﻗﺎﻨﻭﻥ ﺍﻟﻤﺴﻴﺢ ﺍﻯ ﺍﻟﻤﺤﺒﺔ‪.‬‬

‫ﻫﻜﺫﺍ ﻓﻰ ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ ﻴﻠﺯﻡ ﺃﻥ ﻨﺘﻤﺴﻙ ﺒﻜل ﻭﺼﺎﻴﺎﻩ ﻭﻻ ﻨﺼ ّﺭ ﻋﻠﻰ ﺇﻫﻤﺎل ﺃﺤﺩﻫﺎ‬

‫ﺒﺎﻹﺼﺭﺍﺭ ﻋﻠﻰ ﺍﻟﻤﺤﺎﺒﺎﺓ‪ ،‬ﻓﻬﺫﺍ ﻴﺴﺘﻭﺠﺏ ﺍﻟﻬﻼﻙ‪.‬‬

‫ع‪ :13‬ﺍﻟﺭﺤﻤﺔ ﺘﻔﺘﺨﺭ ﻋﻠﻰ ﺍﻟﺤﻜﻡ ‪ :‬ﺍﻟﺤﻜﻡ ﺍﻟﻌﺎﺩل ﻫﻭ ﺃﻥ ﺘﻌﻁﻰ ﻜل ﺫﻯ ﺤﻕ ﺤﻘﻪ‪ ،‬ﺃﻤﺎ‬

‫ﺍﻟﺭﺤﻤﺔ ﻓﻰ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﺘﻌﻁﻰ ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﺤﻕ ﺍﻟﺫﻯ ﻴﺴﺘﺤﻘﻪ ﺍﻟﻨﺎﺱ ﻤﺎﺩﺍﻤﻭﺍ ﻤﺤﺘﺎﺠﻴﻥ‪.‬‬

‫‪119‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ﻤﻥ ﻻ ﻴﺭﺤﻡ ﻏﻴﺭﻩ ﻓﻴﺤﺎﺒﻰ ﺍﻷﻏﻨﻴﺎﺀ ﻭﻴﺤﺘﻘﺭ ﺍﻟﻔﻘﺭﺍﺀ ﻻ ﻴﺭﺤﻤﻪ ﺍﷲ ﻭﻴﺤﻜﻡ ﻋﻠﻴﻪ ﺒﺎﻟﻬﻼﻙ‬ ‫ﺍﻷﺒﺩﻯ‪ ،‬ﺒل ﺃﻥ ﻗﺎﻨﻭﻥ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻫﻭ ﺍﻟﺭﺤﻤﺔ ﺨﺎﺼﺔ ﻭﺃﻥ ﺍﷲ ﺃﻅﻬﺭ ﺭﺤﻤﺘﻪ ﻟﻨﺎ ﻓﻰ ﺍﻟﻔﺩﺍﺀ‬

‫ﻭﺍﻟﻐﻔﺭﺍﻥ ﻟﺨﻁﺎﻴﺎﻨﺎ ﻜل ﻴﻭﻡ‪ ،‬ﻤﻤﺎ ﻴﺩﻓﻌﻨﺎ ﺇﻟﻰ ﺍﻹﺸﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻜل ﻭﺭﺤﻤﺘﻬﻡ‪.‬‬

‫ﺍﷲ ﺴﻤﺢ ﺃﻥ ﻴﻌﺎﻨﻰ ﺍﻟﺒﻌﺽ ﻤﻥ ﺍﻟﻔﻘﺭ ﺃﻭ ﺍﻟﻤﺭﺽ ﺃﻭ ﺃﻯ ﺍﺤﺘﻴﺎﺝ ﺤﺘﻰ ﺘﻅﻬﺭ ﻤﺤﺒﺔ‬ ‫‪‬‬ ‫ﻭﺭﺤﻤﺔ ﺍﻵﺨﺭﻴﻥ ﻋﻠﻴﻬﻡ‪ ،‬ﻓﻴﺘﻤﺎﺴﻙ ﺍﻟﻜل ﻜﺄﻋﻀﺎﺀ ﻓﻰ ﺠﺴﺩ ﻭﺍﺤﺩ ﻭﻴﻔﺭﺤﻭﻥ ﺒﺎﻟﻤﺤﺒﺔ ﺍﻟﺘﻰ‬ ‫ﺘﺭﺒﻁﻬﻡ ﻭﻴﻨﺴﻭﻥ ﺁﻻﻤﻬﻡ؛ ﻓﻼ ﺘﻬﻤل ﻜل ﻤﺤﺘﺎﺝ ﺤﻭﻟﻙ‪.‬‬

‫)‪ (3‬اإليمان واألعمال )ع ‪:(26-14‬‬ ‫ﺲ ﹶﻟﻪُ ﹶﺃ ْﻋﻤَﺎﻝﹲ؟ َﻫ ﹾﻞ َﻳ ﹾﻘ ِﺪﺭُ ﺍ ِﻹﳝَﺎ ﹸﻥ ﹶﺃ ﹾﻥ‬ ‫‪14‬ﻣَﺎ ﺍﹾﻟ َﻤ ْﻨ ﹶﻔ َﻌﺔﹸ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ‪ ،‬ﹺﺇ ﹾﻥ ﻗﹶﺎ ﹶﻝ ﹶﺃ َﺣﺪٌ ﹺﺇﻥﱠ ﹶﻟﻪُ ﹺﺇﳝَﺎﻧًﺎ‪َ ،‬ﻭﹶﻟ ِﻜ ْﻦ ﹶﻟ ْﻴ َ‬ ‫ﻀﻴَﺎ‬ ‫ﺕ ﺍﹾﻟَﻴ ْﻮ ِﻣﻰﱢ‪ 16 ،‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ُﻬﻤَﺎ ﹶﺃ َﺣﺪُﻛﹸﻢُ‪» :‬ﺍ ْﻣ ِ‬ ‫ﺼﻪُ؟ ‪15‬ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃﺥٌ َﻭﹸﺃ ْﺧﺖٌ ُﻋ ْﺮﻳَﺎَﻧ ْﻴ ﹺﻦ َﻭ ُﻣ ْﻌﺘَﺎ َﺯْﻳ ﹺﻦ ِﻟ ﹾﻠﻘﹸﻮ ِ‬ ‫ﺨﻠﱢ َ‬ ‫ُﻳ َ‬ ‫ﺴﺪِ‪ ،‬ﹶﻓﻤَﺎ ﺍﹾﻟ َﻤ ْﻨ ﹶﻔ َﻌﺔﹸ؟ ‪َ 17‬ﻫ ﹶﻜﺬﹶﺍ ﺍ ِﻹﳝَﺎ ﹸﻥ ﹶﺃْﻳﻀًﺎ‪ ،‬ﹺﺇ ﹾﻥ‬ ‫ﺠَ‬ ‫ﺕ ﺍﹾﻟ َ‬ ‫ﻼﻡﹴ‪ ،‬ﺍ ْﺳَﺘ ْﺪ ِﻓﺌﹶﺎ ﻭَﺍ ْﺷَﺒﻌَﺎ«‪َ ،‬ﻭﹶﻟ ِﻜ ْﻦ ﹶﻟ ْﻢ ُﺗ ْﻌﻄﹸﻮ ُﻫﻤَﺎ ﺣَﺎﺟَﺎ ِ‬ ‫ﺴﹶ‬ ‫ﹺﺑ َ‬ ‫ﻚ‬ ‫ﻚ ﹺﺇﳝَﺎﻥﹲ‪َ ،‬ﻭﹶﺃﻧَﺎ ﻟِﻰ ﹶﺃ ْﻋﻤَﺎﻝﹲ‪ «.‬ﹶﺃ ﹺﺭﻧﹺﻰ ﹺﺇﳝَﺎَﻧ َ‬ ‫ﺖ ﹶﻟ َ‬ ‫ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ ﹶﻟﻪُ ﹶﺃ ْﻋﻤَﺎﻝﹲ‪َ ،‬ﻣﻴﱢﺖٌ ِﻓﻰ ﺫﹶﺍِﺗﻪِ‪18 .‬ﹶﻟ ِﻜ ْﻦ َﻳﻘﹸﻮ ﹸﻝ ﻗﹶﺎِﺋﻞﹲ‪» :‬ﹶﺃْﻧ َ‬ ‫ﺴﻨًﺎ َﺗ ﹾﻔ َﻌﻞﹸ‪ .‬ﻭَﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ‬ ‫ﺖ ﺗُ ْﺆ ِﻣﻦُ ﹶﺃﻥﱠ ﺍﻟﻠﱠ َﻪ ﻭَﺍ ِﺣﺪٌ‪َ ،‬ﺣ َ‬ ‫ﻚ ﹺﺑﹶﺄ ْﻋﻤَﺎﻟِﻰ ﹺﺇﳝَﺎﻧﹺﻰ‪19 .‬ﹶﺃْﻧ َ‬ ‫ﹺﺑﺪُﻭ ِﻥ ﹶﺃ ْﻋﻤَﺎِﻟﻚَ‪َ ،‬ﻭﹶﺃﻧَﺎ ﹸﺃﺭﹺﻳ َ‬ ‫ﺸ ِﻌﺮﱡﻭ ﹶﻥ‪َ 20 .‬ﻭﹶﻟ ِﻜ ْﻦ‪َ ،‬ﻫ ﹾﻞ ُﺗﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﺗ ْﻌ ﹶﻠ َﻢ ﹶﺃﻳﱡﻬَﺎ ﺍ ِﻹْﻧﺴَﺎ ﹸﻥ ﺍﹾﻟﺒَﺎ ِﻃﻞﹸ ﹶﺃﻥﱠ ﺍ ِﻹﳝَﺎ ﹶﻥ ﹺﺑﺪُﻭ ِﻥ ﹶﺃ ْﻋﻤَﺎ ﹴﻝ َﻣﻴﱢﺖٌ؟‬ ‫ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ َﻭَﻳ ﹾﻘ َ‬ ‫ﻕ ﺍْﺑَﻨﻪُ َﻋﻠﹶﻰ ﺍﹾﻟ َﻤ ﹾﺬَﺑﺢﹺ؟ ‪ 22‬ﹶﻓَﺘﺮَﻯ ﹶﺃﻥﱠ ﺍ ِﻹﳝَﺎ ﹶﻥ َﻋ ِﻤ ﹶﻞ َﻣ َﻊ‬ ‫‪21‬ﹶﺃﹶﻟ ْﻢ َﻳَﺘَﺒﺮﱠ ْﺭ ﹺﺇْﺑﺮَﺍﻫِﻴﻢُ ﹶﺃﺑُﻮﻧَﺎ ﺑﹺﺎ َﻷ ْﻋﻤَﺎﻝﹺ‪ ،‬ﹺﺇ ﹾﺫ ﹶﻗﺪﱠ َﻡ ﹺﺇ ْﺳﺤَﺎ َ‬ ‫ﺐ ﹶﻟﻪُ ﹺﺑﺮ‪‬ﺍ« َﻭ ُﺩﻋِﻰ‬ ‫ﺴ َ‬ ‫ﺏ ﺍﹾﻟﻘﹶﺎِﺋﻞﹸ‪» :‬ﻓﹶﺂ َﻣ َﻦ ﹺﺇْﺑﺮَﺍﻫِﻴﻢُ ﺑﹺﺎﻟﻠﱠ ِﻪ ﹶﻓﺤُ ِ‬ ‫ﹶﺃ ْﻋﻤَﺎِﻟﻪِ‪َ ،‬ﻭﺑﹺﺎ َﻷ ْﻋﻤَﺎ ﹺﻝ ﺃﹸ ﹾﻛ ِﻤ ﹶﻞ ﺍ ِﻹﳝَﺎﻥﹸ‪َ 23 ،‬ﻭَﺗﻢﱠ ﺍﹾﻟ ِﻜﺘَﺎ ُ‬ ‫" َﺧﻠِﻴ ﹶﻞ ﺍﻟﻠﱠﻪِ‪َ24 ".‬ﺗ َﺮ ْﻭ ﹶﻥ ﹺﺇﺫﹰﺍ ﹶﺃﻧﱠﻪُ ﺑﹺﺎ َﻷ ْﻋﻤَﺎ ﹺﻝ َﻳَﺘَﺒﺮﱠﺭُ ﺍ ِﻹْﻧﺴَﺎﻥﹸ‪ ،‬ﹶﻻ ﺑﹺﺎ ِﻹﳝَﺎ ِﻥ َﻭ ْﺣ َﺪﻩُ‪ 25 .‬ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﻚ ﺭَﺍﺣَﺎﺏُ ﺍﻟﹼﺰَﺍﹺﻧَﻴ ﹸﺔ‬ ‫ﺴ َﺪ ﹺﺑﺪُﻭ ﹶﻥ‬ ‫ﺠَ‬ ‫ﺖ ﺍﻟﺮﱡﺳُ ﹶﻞ َﻭﹶﺃ ْﺧ َﺮ َﺟ ْﺘﻬُ ْﻢ ﻓِﻰ ﹶﻃﺮﹺﻳ ﹴﻖ ﺁ َﺧﺮَ؟ ‪َ 26‬ﻷﻧﱠﻪُ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍﹾﻟ َ‬ ‫ﺕ ﺑﹺﺎ َﻷ ْﻋﻤَﺎﻝﹺ‪ ،‬ﹺﺇ ﹾﺫ ﹶﻗﹺﺒ ﹶﻠ ِ‬ ‫ﹶﺃْﻳﻀًﺎ‪ ،‬ﹶﺃﻣَﺎ َﺗَﺒﺮﱠ َﺭ ْ‬ ‫ﺡ َﻣﻴﱢﺖٌ‪َ ،‬ﻫ ﹶﻜﺬﹶﺍ ﺍ ِﻹﳝَﺎ ﹸﻥ ﹶﺃْﻳﻀًﺎ ﹺﺑﺪُﻭ ِﻥ ﹶﺃ ْﻋﻤَﺎ ﹴﻝ َﻣﻴﱢﺖٌ‪.‬‬ ‫ﺭُﻭ ﹴ‬ ‫ع‪ :14‬ﻭﺠﺩ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﺍﻟﻔﻘﺭﺍﺀ ﻴﻤﻭﺘﻭﻥ ﺠﻭﻋًﺎ ﻭﺍﻷﻏﻨﻴﺎﺀ ﻻ ﻴﺘﺤﺭﻜﻭﻥ‪ ،‬ﻓﺘﺤﺩﺙ ﻋﻥ‬

‫ﻋﺩﻡ ﻤﻨﻔﻌﺔ ﺍﻹﻴﻤﺎﻥ ﺒﺩﻭﻥ ﺃﻋﻤﺎل‪.‬‬

‫ﻭﻻ ﻴﺘﻌﺎﺭﺽ ﻫﺫﺍ ﻤﻊ ﺒﻭﻟﺱ ﺍﻟﺭﺴﻭل ﺍﻟﻘﺎﺌل "ﺇﺫ ﻨﺤﺴﺏ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺘﺒﺭﺭ ﺒﺎﻹﻴﻤﺎﻥ ﺒﺩﻭﻥ‬

‫ﺃﻋﻤﺎل ﺍﻟﻨﺎﻤﻭﺱ" )ﺭﻭ‪ ،(28 :3‬ﻷﻥ ﺒﻭﻟﺱ ﻴﺘﺤﺩﺙ ﻋﻥ ﺃﻋﻤﺎل ﺍﻟﻨﺎﻤﻭﺱ ﺍﻟﻐﻴﺭ ﻀﺭﻭﺭﻴﺔ‬

‫ﻟﻠﺨﻼﺹ ﻭﻟﺫﻟﻙ ﺘﺤﺩﺙ ﻋﻥ ﻀﺭﻭﺭﺓ ﺍﻹﻴﻤﺎﻥ ﺍﻟﻌﺎﻤل ﺒﺎﻟﻤﺤﺒﺔ ﻭﺘﺤﺩﺙ ﻋﻥ ﺍﻟﺠﻬﺎﺩ ﻭﺍﻟﺨﺩﻤﺔ‬

‫ﻭﺍﻟﻌﻁﺎﺀ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻴﺘﻔﻕ ﻤﻊ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﺍﻟﺫﻯ ﻴﺘﺤﺩﺙ ﻫﻨﺎ ﻋﻥ ﺍﻷﻋﻤﺎل ﺍﻟﺘﻰ ﻫﻰ ﺜﻤﺭ‬ ‫ﻟﻺﻴﻤﺎﻥ ﺍﻟﺤﻰ‪.‬‬

‫‪120‬‬

‫اح الثﱠا ِنى‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫ﻭﻴﻘﺩﻡ ﺍﻟﺭﺴﻭل ﻓﻰ ﺍﻷﻋﺩﺍﺩ ﺍﻟﺘﺎﻟﻴﺔ ﺃﻤﺜﻠﺔ ﻋﻤﻠﻴﺔ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﺭﺘﺒﺎﻁ ﺍﻷﻋﻤﺎل ﺍﻟﺼﺎﻟﺤﺔ‬

‫ﺒﺎﻹﻴﻤﺎﻥ ﻜﺸﺭﻁ ﻟﺨﻼﺹ ﺍﻟﻤﺅﻤﻥ‪.‬‬

‫ع‪ :16 ،15‬ﺍﻟﻤﺜﺎل ﺍﻷﻭل‬

‫ﻴﻌﻁﻰ ﺍﻟﺭﺴﻭل ﻤﺜﺎﻻ‪ ،‬ﺇﻥ ﻜﺎﻥ ﻟﻙ ﺃﺥ ﻭﺃﺨﺕ ﻓﻘﺭﺍﺀ ﻓﺘﻌﻁﻑ ﻋﻠﻴﻬﻡ ﺒﺎﻟﻜﻼﻡ ﺩﻭﻥ ﺃﻥ ﺘﻘﺩﻡ‬

‫ﻼ ﺍﻴﺠﺎﺒﻴًﺎ‪ ،‬ﻓﺄﻨﺕ ﻻ ﺘﺴﺩ ﺍﺤﺘﻴﺎﺠﺎﺘﻬﻡ‪.‬‬ ‫ﻋﻤ ﹰ‬ ‫ع‪ :17‬ﺍﻟﻤﺜﺎل ﺍﻟﺜﺎﻨﻰ‬

‫ﺍﻹﻴﻤﺎﻥ ﺒﺩﻭﻥ ﺃﻋﻤﺎل ﻴﺸﺒﻪ ﺠﺴﺩًﺍ ﻤﻴﺘﹰﺎ ﻟﻴﺱ ﺒﻪ ﺭﻭﺡ‪ ،‬ﻓﺎﻟﺭﻭﺡ ﻫﻰ ﺍﻷﻋﻤﺎل ﻭﺍﻟﺘﻰ ﺘﺩل ﻋﻠﻰ‬

‫ﺃﻥ ﺍﻹﻴﻤﺎﻥ ﺤﻰ‪ .‬ﻓﺎﻹﻴﻤﺎﻥ ﺍﻟﺫﻯ ﻟﻴﺱ ﻟﻪ ﺃﻋﻤﺎل ﻫﻭ ﺇﻴﻤﺎﻥ ﻨﻅﺭﻯ ﻤﻴﺕ ﻓﻰ ﺫﺍﺘﻪ ﻭﻴﻘﻭﺩﻙ ﻟﻠﻤﻭﺕ‪.‬‬ ‫ع‪ :18‬ﺍﻟﻤﺜﺎل ﺍﻟﺜﺎﻟﺙ‬

‫ﻴﻅﻬﺭ ﺃﻫﻤﻴﺔ ﺍﻷﻋﻤﺎل ﺍﻟﺼﺎﻟﺤﺔ ﻓﻰ ﺤﻭﺍﺭ ﻴﺘﻡ ﺒﻴﻥ ﺇﻨﺴﺎﻥ ﻟﻪ ﺇﻴﻤﺎﻥ ﺒﺩﻭﻥ ﺃﻋﻤﺎل ﻭﺍﻟﺜﺎﻨﻰ ﻟﻪ‬

‫ﺃﻋﻤﺎل ﺼﺎﻟﺤﺔ ﻨﺎﺘﺠﺔ ﻤﻥ ﺇﻴﻤﺎﻨﻪ‪ ،‬ﻓﻴﻘﻭل ﺍﻟﺜﺎﻨﻰ ﻟﻸﻭل ‪ :‬ﺇﻥ ﻜﺎﻥ ﺇﻴﻤﺎﻨﻙ ﺤﻘﻴﻘﻴًﺎ ﻓﺎﻅﻬﺭﻩ ﻟﻰ ﻷﻨﻪ ﻻ‬

‫ﻴﻤﻜﻥ ﺇﻅﻬﺎﺭﻩ ﺒﺩﻭﻥ ﺃﻋﻤﺎل‪ ،‬ﻭﻟﻜﻥ ﺃﻨﺎ ﺒﺄﻋﻤﺎﻟﻰ ﺍﻟﺼﺎﻟﺤﺔ ﺃﻅﻬﺭ ﻟﻙ ﺃﻥ ﺇﻴﻤﺎﻨﻰ ﺤﻘﻴﻘﻰ‪.‬‬ ‫ع‪ :19‬ﺍﻟﻤﺜﺎل ﺍﻟﺭﺍﺒﻊ‬

‫ﻴﺅﻜﺩ ﺃﻴﻀًﺎ ﻋﺩﻡ ﻓﺎﺌﺩﺓ ﺍﻹﻴﻤﺎﻥ ﺒﺩﻭﻥ ﺃﻋﻤﺎل‪ .‬ﻓﺈﻥ ﻜﺎﻥ ﺇﻨﺴﺎﻥ ﻟﻪ ﺇﻴﻤﺎﻥ ﺒﺎﷲ ﺍﻟﻭﺍﺤﺩ ﻭﻟﻜﻥ‬

‫ﻻ‬ ‫ﻟﻴﺱ ﻟﻪ ﺃﻋﻤﺎل ﺼﺎﻟﺤﺔ‪ ،‬ﻓﻬﺫﺍ ﻻ ﻴﻔﻴﺩﻩ ﺸﻴﺌًﺎ ﺒل ﻴﺩﻴﻨﻪ ﻓﻰ ﺍﻟﻴﻭﻡ ﺍﻷﺨﻴﺭ ﻷﻥ ﺇﻴﻤﺎﻨﻪ ﻟﻡ ﻴﺜﻤﺭ ﺃﻋﻤﺎ ﹰ‬

‫ﺼﺎﻟﺤﺔ‪ ،‬ﻤﺜل ﺍﻟﺸﻴﺎﻁﻴﻥ ﺍﻟﺫﻴﻥ ﻴﺅﻤﻨﻭﻥ ﺒﺄﻥ ﺍﷲ ﻭﺍﺤﺩ ﻭﻴﻘﺩﱢﺭﻭﻥ ﻫﺫﺍ ﺠﺩﹰﺍ ﻟﺩﺭﺠﺔ ﺍﻟﺨﻭﻑ ﺍﻟﺸﺩﻴﺩ‬

‫ﻤﻥ ﺍﷲ ﺍﻟﺫﻯ ﻴﻌﺒﺭ ﻋﻨﻪ ﺒﺎﻟﻘﺸﻌﺭﻴﺭﺓ‪ ،‬ﻭﻟﻜﻨﻬﻡ ﻤﺴﺘﻤﺭﻭﻥ ﻓﻰ ﺸﺭﻭﺭﻫﻡ‪ ،‬ﻓﺈﻴﻤﺎﻨﻬﻡ ﺍﻟﻨﻅﺭﻯ ﻫﺫﺍ‬

‫ﺍﻟﻐﻴﺭ ﻤﺼﺤﻭﺏ ﺒﺄﻋﻤﺎل ﺼﺎﻟﺤﺔ ﻴﺩﻴﻨﻬﻡ ﻓﻰ ﺍﻟﻴﻭﻡ ﺍﻷﺨﻴﺭ‪.‬‬

‫ع‪ :20‬ﺍﻟﻤﺅﻤﻥ ﺍﻟﺤﻘﻴﻘﻰ ﺘﻅﻬﺭ ﻓﻰ ﺤﻴﺎﺘﻪ ﺃﻋﻤﺎل ﺍﻟﻤﺤﺒﺔ‪ ،‬ﺃﻤﺎ "ﺍﻹﻨﺴﺎﻥ ﺍﻟﺒﺎﻁل" ﺃﻯ ﺍﻟﺫﻯ ﻟﻪ‬

‫ﺇﻴﻤﺎﻥ ﺒﺩﻭﻥ ﺃﻋﻤﺎل ﺼﺎﻟﺤﺔ ﻓﺈﻴﻤﺎﻨﻪ ﺒﺎﻁل‪ .‬ﻭﻴﻭﺍﺼل ﺍﻟﺭﺴﻭل ﺇﺜﺒﺎﺘﻪ ﻟﻪ ﺃﻥ ﺇﻴﻤﺎﻨﻪ ﺍﻟﺨﺎﻟﻰ ﻤﻥ‬ ‫ﺍﻷﻋﻤﺎل ﻤﻴﺕ ﺒﺄﺩﻟﺔ ﺃﺨﺭﻯ‪.‬‬

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‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ع‪ :22 ،21‬ﺍﻟﻤﺜﺎل ﺍﻟﺨﺎﻤﺱ ‪:‬‬

‫ﻻ ﻭﻫﻭ ﺇﺒﺭﺍﻫﻴﻡ ﺃﺒﻭ ﺍﻟﺸﻌﺏ ﺍﻟﻴﻬﻭﺩﻯ ﺍﻟﺫﻯ ﻅﻬﺭ ﺇﻴﻤﺎﻨﻪ ﺍﻟﻌﺎﻤل‬ ‫ﻴﺴﺘﺨﺩﻡ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﻤﺜﺎ ﹰ‬

‫ﺇﺫ ﻗﺩﻡ ﺇﺴﺤﻕ ﺍﺒﻨﻪ ﺫﺒﻴﺤﺔ ﻭﻫﻭ ﻴﺅﻤﻥ ﺒﺄﻥ ﺍﷲ ﻗﺎﺩﺭ ﺃﻥ ﻴﻘﻴﻤﻪ ﻤﻥ ﺍﻟﻤﻭﺕ )ﺭﻭ‪.(3 :4‬‬

‫ﻭﻫﻜﺫﺍ ﺍﺸﺘﺭﻙ ﺍﻟﻌﻤل ﻤﻊ ﺇﻴﻤﺎﻥ ﺇﺒﺭﺍﻫﻴﻡ ﻭﺃﻜﻤل ﺒﻌﻤﻠﻪ ﺇﻴﻤﺎﻨﻪ‪ ،‬ﺃﻯ ﺒﺘﻘﺩﻴﻤﻪ ﺇﺴﺤﻕ ﺫﺒﻴﺤﺔ‬

‫ﺃﻜﻤل ﺇﻴﻤﺎﻨﻪ ﺒﺎﷲ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻹﻗﺎﻤﺔ ﻤﻥ ﺍﻷﻤﻭﺍﺕ‪.‬‬ ‫ع‪ :24 ،23‬ﺨﻠﻴل ‪ :‬ﺼﺩﻴﻕ‪.‬‬

‫ﺒﺎﻷﻋﻤﺎل‪ ،‬ﺃﻯ ﺒﺘﻘﺩﻴﻡ ﺇﺒﺭﺍﻫﻴﻡ ﻹﺴﺤﻕ ﺍﺒﻨﻪ ﺫﺒﻴﺤﺔ ﺘﻤﱠﻡ ﻗﻭل ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻓﻰ )ﺘﻙ‪(6 :15‬‬

‫ﻓﺄﻜﻤل ﺇﻴﻤﺎﻨﻪ ﺍﻟﺫﻯ ﺒﻪ ﺼﺎﺭ ﺒﺎﺭًﺍ ﺃﻤﺎﻡ ﺍﷲ ﺒل ﺍﺭﺘﻘﻰ ﺇﻟﻰ ﺩﺭﺠﺔ ﺼﺩﺍﻗﺔ ﺍﷲ‪.‬‬

‫ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﺩﻟﻴل ﺍﻟﺨﺎﻤﺱ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺒﺭﻴﺭ ﻴﺘﻡ ﺒﺎﻹﻴﻤﺎﻥ ﻭﺍﻷﻋﻤﺎل ﻭﻟﻴﺱ ﺒﺎﻹﻴﻤﺎﻥ ﻓﻘﻁ‪.‬‬ ‫ع‪ :26 ،25‬ﺍﻟﻤﺜﺎل ﺍﻟﺴﺎﺩﺱ ‪:‬‬

‫ﻻ ﻻﻗﺘﺭﺍﻥ ﺍﻟﻌﻤل ﺒﺎﻹﻴﻤﺎﻥ ﻓﻰ ﺍﻷﻤﻡ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻭﻟﻴﺱ ﻓﻘﻁ ﺍﻟﻴﻬﻭﺩ‪.‬‬ ‫ﻴﻌﻁﻰ ﺍﻟﺭﺴﻭل ﻤﺜﺎ ﹰ‬

‫ﻓﺭﺍﺤﺎﺏ ﺍﻟﺯﺍﻨﻴﺔ ﺍﻷﻤﻤﻴﺔ ﺁﻤﻨﺕ ﺒﻘﻭﺓ ﺇﻟﻪ ﺇﺴﺭﺍﺌﻴل ﻭﺨﺒﱠﺄﺕ ﺍﻟﺭﺠﻠﻴﻥ ﺍﻟﻠﺫﻴﻥ ﺃﺭﺴﻠﻬﻤﺎ ﻴﺸﻭﻉ ﻟﻴﺘﺠﺴﺴﺎ‬ ‫ﺃﺭﺽ ﺍﻟﻤﻭﻋﺩ ﺤﺘﻰ ﻻ ُﻴﻘﹾﺘﹶﻼ )ﻴﺵ ‪ ،(6-1 :2‬ﻭﻋﻠﱠﻘﺕ ﻋﻠﻰ ﺒﻴﺘﻬﺎ ﺸﺭﻴﻁﺎ ﺃﺤﻤﺭ‪ ،‬ﺇﺸﺎﺭﺓ ﺇﻟﻰ‬ ‫ﺍﻹﻴﻤﺎﻥ ﺒﺩﻡ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻔﺎﺩﻯ‪ ،‬ﻓﺄﻨﻘﺫﻫﺎ ﺍﷲ ﻤﻥ ﺍﻟﻬﻼﻙ ﻤﻊ ﺍﻟﻭﺜﻨﻴﻴﻥ ﺴﻜﺎﻥ ﺃﺭﻴﺤﺎ ﻹﻴﻤﺎﻨﻬﺎ ﺍﻟﻌﺎﻤل‬

‫ﺒﺎﻟﻤﺤﺒﺔ‪ .‬ﻓﺄﻋﻠﻨﺕ ﺭﺍﺤﺎﺏ ﺒﻬﺫﺍ ﺃﻥ ﺍﻷﻋﻤﺎل ﺘﺸﺒﻪ ﺍﻟﺭﻭﺡ ﻓﻰ ﺍﻟﺠﺴﺩ ﻭﺘﺤﻴﻴﻪ ﻓﺈﻥ ﻟﻡ ﺘﻭﺠﺩ ﺍﻷﻋﻤﺎل‬

‫ﻓﺎﻹﻴﻤﺎﻥ ﺍﻟﺫﻯ ﻴﺸﺒﻪ ﺍﻟﺠﺴﺩ ﺴﻴﺼﻴﺭ ﻤﻴﺘﹰﺎ‪.‬‬

‫‪‬‬

‫ﻑ ﺒﺘﻘﺩﻴﺭﻙ ﻟﻤﺘﺎﻋﺏ ﻭﺍﺤﺘﻴﺎﺠﺎﺕ ﺍﻵﺨﺭﻴﻥ‪ ،‬ﻭﻟﻜﻥ ﺇﻗﺭﻥ ﻤﺸﺎﻋﺭﻙ ﺒﺄﻋﻤﺎل ﻤﺤﺒﺔ‬ ‫ﻻ ﺘﻜﺘ ِ‬

‫ﺘﻘﺩﻤﻬﺎ ﻟﻬﻡ ﻭﻟﻭ ﺃﻋﻤﺎل ﺼﻐﻴﺭﺓ ﻗﺩﺭ ﻤﺎ ﺘﺴﺘﻁﻴﻊ‪ ،‬ﻋﺎﻟﻤًﺎ ﺃﻥ ﻋﻤﻠﻙ ﻤﻬﻤﺎ ﻜﺎﻥ ﺼﻐﻴﺭًﺍ ﻟﻪ ﻗﻴﻤﺔ‬ ‫ﺃﻤﺎﻡ ﺍﷲ‪ ،‬ﻓﻜﺄﺱ ﺍﻟﻤﺎﺀ ﺍﻟﺒﺎﺭﺩ ﻻ ﻴﻀﻴﻊ ﺃﺠﺭﻩ‪.‬‬

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‫اح الثﱠا ِل ُ‬ ‫ث‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫اح الثﱠا ِل ُ‬ ‫ث‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫ﺍﻟﻠﺴــﺎﻥ ﻭﺍﻟﺤﻜﻤــﺔ‬ ‫‪‬‬

‫)‪ (1‬خطورة اللسان )ع ‪:(8-1‬‬ ‫ﲑ ٍﺓ‬ ‫ﲔ ﹶﺃﻧﱠﻨَﺎ َﻧ ﹾﺄﺧُﺬﹸ َﺩْﻳﻨُﻮَﻧ ﹰﺔ ﹶﺃ ْﻋ ﹶﻈ َﻢ‪َ 2 .‬ﻷﻧﱠﻨَﺎ ﻓِﻰ ﹶﺃ ْﺷﻴَﺎ َﺀ ﹶﻛِﺜ َ‬ ‫ﲔ ﹶﻛِﺜﲑﹺﻳ َﻦ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ‪ ،‬ﻋَﺎِﻟ ِﻤ َ‬ ‫‪ 1‬ﹶﻻ َﺗﻜﹸﻮﻧُﻮﺍ ﻣُ َﻌﻠﱢ ِﻤ َ‬ ‫ﺴ ِﺪ ﹶﺃْﻳﻀًﺎ‪.‬‬ ‫ﺠَ‬ ‫ﺠ َﻢ ﹸﻛﻞﱠ ﺍﹾﻟ َ‬ ‫ﻼ ﹺﻡ ﹶﻓﺬﹶﺍ َﻙ َﺭ ُﺟﻞﹲ ﻛﹶﺎ ِﻣﻞﹲ‪ ،‬ﻗﹶﺎ ِﺩﺭٌ ﹶﺃ ﹾﻥ ﻳُ ﹾﻠ ﹺ‬ ‫َﻧ ْﻌﺜﹸﺮُ َﺟﻤِﻴ ُﻌﻨَﺎ‪ .‬ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﺃ َﺣﺪٌ ﹶﻻ َﻳ ْﻌﺜﹸﺮُ ﻓِﻰ ﺍﹾﻟ ﹶﻜ ﹶ‬ ‫ﺴ َﻤﻬَﺎ ﹸﻛﻠﱠﻪُ‪ُ 4 .‬ﻫ َﻮﺫﹶﺍ ﺍﻟﺴﱡ ﹸﻔ ُﻦ ﹶﺃْﻳﻀًﺎ‪َ ،‬ﻭ ِﻫ َﻰ‬ ‫ﻀﻊُ ﺍﻟ ﱡﻠﺠُ َﻢ ﻓِﻰ ﹶﺃ ﹾﻓﻮَﺍ ِﻫﻬَﺎ ِﻟ ﹶﻜ ْﻰ ُﺗﻄﹶﺎ ﹺﻭ َﻋﻨَﺎ‪ ،‬ﹶﻓُﻨﺪِﻳ َﺮ ﹺﺟ ْ‬ ‫ﺨ ْﻴﻞﹸ‪َ ،‬ﻧ َ‬ ‫‪ُ 3‬ﻫ َﻮﺫﹶﺍ ﺍﹾﻟ َ‬

‫ﺼﺪُ ﺍﹾﻟ ُﻤﺪِﻳﺮﹺ‪.‬‬ ‫ﲑﺓﹲ ﹺﺟﺪ‪‬ﺍ ﹺﺇﻟﹶﻰ َﺣ ْﻴﹸﺜﻤَﺎ ﺷَﺎ َﺀ ﹶﻗ ْ‬ ‫ﺻ ِﻐ َ‬ ‫ﺻ ﹶﻔﺔﹲ‪ُ ،‬ﺗﺪِﻳ ُﺮﻫَﺎ َﺩﻓﱠﺔﹲ َ‬ ‫َﻋﻈِﻴ َﻤﺔﹲ ﹺﺑ َﻬﺬﹶﺍ ﺍﹾﻟ ِﻤ ﹾﻘﺪَﺍﺭﹺ‪َ ،‬ﻭَﺗﺴُﻮ ﹸﻗﻬَﺎ ﹺﺭﻳَﺎﺡٌ ﻋَﺎ ِ‬

‫ﺤ ﹺﺮﻕُ؟ ‪6‬ﻓﹶﺎﻟﻠﱢﺴَﺎ ﹸﻥ‬ ‫ﺨﺮُ ُﻣَﺘ َﻌﻈﱢﻤًﺎ‪ُ .‬ﻫ َﻮﺫﹶﺍ ﻧَﺎﺭٌ ﹶﻗﻠِﻴ ﹶﻠﺔﹲ‪ ،‬ﹶﺃﻯﱠ ُﻭﻗﹸﻮ ٍﺩ ُﺗ ْ‬ ‫ﺻ ِﻐﲑٌ َﻭَﻳ ﹾﻔَﺘ ِ‬ ‫ﻀﻮٌ َ‬ ‫‪َ 5‬ﻫ ﹶﻜﺬﹶﺍ ﺍﻟﻠﱢﺴَﺎ ﹸﻥ ﹶﺃْﻳﻀًﺎ‪ ،‬ﻫُ َﻮ ُﻋ ْ‬

‫ﻀ ﹺﺮﻡُ ﺩَﺍِﺋ َﺮ ﹶﺓ ﺍﹾﻟ ﹶﻜ ْﻮﻥِ‪،‬‬ ‫ﺴ َﻢ ﹸﻛﻠﱠﻪُ‪َ ،‬ﻭﻳُ ْ‬ ‫ﺠْ‬ ‫ﻧَﺎﺭٌ! ﻋَﺎﹶﻟﻢُ ﺍ ِﻹﹾﺛﻢﹺ‪َ .‬ﻫ ﹶﻜﺬﹶﺍ ﺟُ ِﻌ ﹶﻞ ﻓِﻰ ﹶﺃ ْﻋﻀَﺎِﺋﻨَﺎ ﺍﻟﻠﱢﺴَﺎﻥﹸ‪ ،‬ﺍﻟﱠﺬِﻯ ﻳُ َﺪﻧﱢﺲُ ﺍﹾﻟ ﹺ‬

‫َﻭﻳُ ْ‬ ‫ﺕ ﻳُ ﹶﺬﻟﱠﻞﹸ‪َ ،‬ﻭ ﹶﻗ ْﺪ َﺗ ﹶﺬﻟﱠ ﹶﻞ ﻟِﻠﻄﱠ ْﺒ ﹺﻊ‬ ‫ﺤ ﹺﺮﻳﱠﺎ ِ‬ ‫ﺕ ﻭَﺍﹾﻟَﺒ ْ‬ ‫ﺵ ﻭَﺍﻟ ﱡﻄﻴُﻮ ﹺﺭ ﻭَﺍﻟﹼ َﺰﺣﱠﺎﻓﹶﺎ ِ‬ ‫ﻀ َﺮﻡُ ِﻣ ْﻦ َﺟ َﻬﻨﱠﻢَ‪َ 7 .‬ﻷﻥﱠ ﹸﻛﻞﱠ ﹶﻃ ْﺒ ﹴﻊ ِﻟ ﹾﻠ ُﻮﺣُﻮ ﹺ‬

‫ﻀَﺒﻂﹸ‪َ ،‬ﻣ ْﻤ ﹸﻠّﻮٌ ُﺳﻤ‪‬ﺎ ُﻣﻤِﻴًﺘﺎ‪.‬‬ ‫ﺱ ﹶﺃ ﹾﻥ ﻳُ ﹶﺬﻟﱢ ﹶﻠﻪُ‪ .‬ﻫُ َﻮ َﺷﺮﱞ ﹶﻻ ُﻳ ْ‬ ‫ﺴَﺘﻄِﻴ ُﻊ ﹶﺃ َﺣﺪٌ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﻼ َﻳ ْ‬ ‫ﺸﺮﹺﻯ‪َ 8 .‬ﻭﹶﺃﻣﱠﺎ ﺍﻟﻠﱢﺴَﺎ ﹸﻥ ﹶﻓ ﹶ‬ ‫ﺍﹾﻟَﺒ َ‬ ‫ع‪ :1‬ﻜﺎﻥ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﺃﺴﻘﻔﹰﺎ ﻷﻭﺭﺸﻠﻴﻡ ﻭﻤﻥ ﺃﻋﻤﺩﺓ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﻤﻊ ﻫﺫﺍ ﻴﻘﻭل ﺒﺎﺘﻀﺎﻉ‬

‫"ﻻ ﺘﻜﻭﻨﻭﺍ ﻤﻌﻠﻤﻴﻥ ﻴﺎ ﺃﺨﻭﺘﻰ"‪ ،‬ﻷﻨﻪ ﻭﺠﺩ ﺃﻥ ﺍﻟﺒﻌﺽ ﻴﺘﺴﺎﺒﻕ ﻟﻴﺄﺨﺫ ﺼﻭﺭﺓ ﺍﻟﻤﻌﻠﻡ ﻭﺍﻟﻤﺭﺸﺩ‬

‫ﻓﻴﻀﻊ ﻨﻔﺴﻪ ﻓﻰ ﺨﻁﺭ ﻭﺫﻟﻙ ﻟﻤﺎ ﻴﻠﻰ ‪:‬‬

‫)‪ (1‬ﻷﻨﻪ ﻴﻌﻁﻰ ﺇﺤﺴﺎﺴًﺎ ﻜﺎﺫﺒًﺎ ﻟﻨﻔﺴﻪ ﺒﺄﻨﻪ ﺃﻓﻀل ﻤﻥ ﺍﻵﺨﺭﻴﻥ‪.‬‬

‫ﻼ ﻤﻭﻫﺒﺔ ﻤﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻓﻼ ﻴﻐﺘﺼﺒﻬﺎ ﺃﺤﺩ ﺒﻜﺒﺭﻴﺎﺌﻪ‪.‬‬ ‫)‪ (2‬ﻷﻥ ﺍﻟﺘﻌﻠﻴﻡ ﺃﺼ ﹰ‬

‫)‪ (3‬ﻜل ﻤﻌﻠﻡ ﻴﺄﺨﺫ ﺩﻴﻨﻭﻨﻪ ﺃﻋﻅﻡ‪ ،‬ﻷﻨﻪ ﺒﻤﺎ ﻴﻌﻠﻡ ﻴﺠﺏ ﺃﻥ ﻴﻌﻤل ﻫﻭ ﺃﻭﻻﹰ‪.‬‬

‫ﻁ ﻜﺜﻴﺭًﺍ ﻴُﻁﻠﹶﺏ ﻤﻨﻪ ﺃﻜﺜﺭ )ﻟﻭ‪.(48 :12‬‬ ‫)‪ (4‬ﻜل ﻤﻥ ﻴﻌ ِ‬

‫)‪ (5‬ﻜل ﻤﻌﻠﻡ ُﻤ َﻌﺭﱠﺽ ﻟﻠﺴﻘﻭﻁ ﻭﻤﺘﻰ ﺃﺴﻘﻁﻪ ﺍﻟﺸﻴﻁﺎﻥ ﻴﺸﺘﱢﺕ ﺍﻟﺭﻋﻴﱠﺔ‪ .‬ﻟﺫﻟﻙ ﻨﺠﺩ ﺍﻥ ﺃﺭﻴﻭﺱ‬ ‫ﺍﻟﺫﻯ ﻜﺎﻥ ﺨﻁﻴﺒًﺎ ﺒﺎﺭﻋًﺎ ﻭﻀلﱠ‪ ،‬ﺃﺴﻘﻁ ﻭﺭﺍﺀﻩ ﺍﻟﻜﺜﻴﺭﻴﻥ‪.‬‬

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‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ع‪ :2‬ﺃﻯ ﺇﻨﺴﺎﻥ ﻤﻌﺭﺽ ﻟﻠﺴﻘﻭﻁ ﻓﻰ ﺍﻟﺨﻁﻴﺔ‪ ،‬ﻭﻻ ﻴﺴﺘﻁﻴﻊ ﺃﺤﺩ ﺃﻥ ﻴﻀﺒﻁ ﻟﺴﺎﻨﻪ ﺘﻤﺎﻤًﺎ ﺇﻻ‬

‫ﺍﻟﻜﺎﻤل ﻭﻫﻭ ﺍﻟﻤﺴﻴﺢ‪ .‬ﻓﻤﻥ ﻴﻀﺒﻁ ﻟﺴﺎﻨﻪ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻀﺒﻁ ﻜل ﺸﻬﻭﺍﺘﻪ ﻭﺃﻓﻜﺎﺭﻩ ﻭﺤﻭﺍﺴﻪ‪.‬‬

‫ﻭﺤﻴﺙ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺠﺎﻫﺩ ﻭﻴﻀﺒﻁ ﻨﻔﺴﻪ ﺒﻨﻌﻤﺔ ﺍﷲ ﺇﻟﻰ ﺤﺩ ﻤﺎ‪ ،‬ﻓﻴﻨﺒﻐﻰ ﺃﻥ ﻴﻜﻭﻥ ﺤﺭﻴﺼًﺎ ﻓﻰ‬ ‫ﻋﺩﻡ ﺍﻹﻨﺩﻓﺎﻉ ﺇﻟﻰ ﺘﻌﻠﻴﻡ ﺍﻵﺨﺭﻴﻥ‪.‬‬

‫‪‬‬

‫ﻟﻨﺤﺘﺭﺱ ﺇﺫﹰﺍ ﻓﻰ ﻜل ﻤﺎ ﹶﻨﺘﹶﻌﻠﹼﻤﻪ ﻭ ﹸﻨ َﻌﻠﱢﻤﻪ ﺃﻴﻀًﺎ‪ .‬ﻟﺫﻟﻙ ﻻﺒﺩ ﺃﻥ ﻴﻜﻭﻥ ﻟﻜل ﺇﻨﺴﺎﻥ ﺃﺏ‬

‫ﻻ ﻤﻥ ﺃﻥ ﻴﻌﻠﻡ ﺍﻵﺨﺭﻴﻥ‬ ‫ﺍﻋﺘﺭﺍﻑ ﺤﻜﻴﻡ‪ ،‬ﻴﻜﻭﻥ ﻤﺭﺸﺩًﺍ ﻟﻪ ﺤﺘﻰ ﺘﺴﺘﻘﻴﻡ ﺤﻴﺎﺘﻪ ﺍﻟﺭﻭﺤﻴﺔ‪ ،‬ﻭﺒﺩ ﹰ‬ ‫ﻻ ﺒﺨﻼﺹ ﻨﻔﺴﻪ ﻷﻥ ﺍﻟﺤﺭﺏ ﺸﺩﻴﺩﺓ ﻋﻠﻰ ﺍﻟﺨﺩﺍﻡ‪.‬‬ ‫ﻴﻬﺘﻡ ﺃﻭ ﹰ‬ ‫ع‪ :3‬ﻴﺸﺒﻪ ﺍﻟﺭﺴﻭل ﺍﻟﻠﺴﺎﻥ ﺒﺜﻼﺜﺔ ﺘﺸﺒﻴﻬﺎﺕ ‪:‬‬

‫‪ -1‬ﺍﻟﺘﺸﺒﻴﻪ ﺍﻷﻭل ‪ :‬ﻴﺸﺒﻪ ﺍﻟﻠﺴﺎﻥ ﺒﺎﻟﻠﺠﺎﻡ ﺍﻟﺫﻯ ﻴﻭﻀﻊ ﻓﻰ ﻓﻙ ﺍﻟﺨﻴل ﻟﻴﺩﻴﺭﻫﺎ ﺍﻟﻔﺎﺭﺱ ﻓﻰ‬

‫ﺍﻹﺘﺠﺎﻩ ﺍﻟﺫﻯ ﻴﺭﻴﺩﻩ‪ ،‬ﻷﻨﻪ ﺇﻥ ﻟﻡ ﻴﻜﻥ ﻟﻠﺨﻴل ﻟﺠﺎﻡ ﺃﺴﻘﻁﺕ ﻭﺃﻫﻠﻜﺕ ﻗﺎﺌﺩﻫﺎ‪ .‬ﻜﺫﻟﻙ ﻤﻥ ﻴﻀﺒﻁ ﻟﺴﺎﻨﻪ‬

‫ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺤﺭﻙ ﺠﺴﻤﻪ ﻜﻠﻪ‪ ،‬ﺃﻯ ﺴﻠﻭﻜﻪ‪ ،‬ﻓﻰ ﻁﺭﻴﻕ ﺍﻟﺤﻕ ﺤﺘﻰ ﻻ ﻴﻨﻔﻠﺕ ﺍﻟﺠﺴﻡ ﻓﻰ ﺸﻬﻭﺍﺘﻪ‬ ‫ﻜﺎﻟﺨﻴل ﺍﻟﺫﻯ ﺒﻼ ﻟﺠﺎﻡ‪.‬‬

‫‪‬‬

‫ﻓﻠﻨﺩﺭﱢﺏ ﺃﻨﻔﺴﻨﺎ ﻋﻠﻰ ﻀﺒﻁ ﺍﻟﻠﺴﺎﻥ ﻟﻨﺴﺘﻁﻴﻊ ﺒﻨﻌﻤﺔ ﺍﻟﻤﺴﻴﺢ ﻀﺒﻁ ﺸﻬﻭﺍﺕ ﺍﻟﺠﺴﺩ‪.‬‬

‫ع‪ :4‬ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﺜﺎﻨﻰ ‪ :‬ﻴﺸﺒﻪ ﺍﻟﻠﺴﺎﻥ ﺒﺩﻓﺔ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻓﺭﻏﻡ ﺼﻐﺭﻫﺎ ﻴﺴﺘﻁﻴﻊ ﺍﻟﺭﺒﺎﻥ ﺃﻥ ﻴﺩﻴﺭ‬

‫ﺒﻬﺎ ﺴﻔﻴﻨﺔ ﻀﺨﻤﺔ ﺇﻟﻰ ﺍﻟﺠﻬﺔ ﺍﻟﺘﻰ ﻴﺭﻴﺩﻫﺎ ﻤﻬﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺭﻴﺎﺡ ﺸﺩﻴﺩﺓ‪ .‬ﻜﺫﻟﻙ ﺍﻟﻠﺴﺎﻥ ﻋﻀﻭ ﺼﻐﻴﺭ‬

‫ﻴﺠﺏ ﺃﻥ ﻨﺘﻌﺎﻤل ﻤﻌﻪ ﺒﺤﺫﺭ ﻓﻰ ﻜل ﻜﻠﻤﺔ ﻨﻨﻁﻕ ﺒﻬـﺎ‪" ،‬ﻷﻨﻙ ﺒﻜﻼﻤـﻙ ﺘﺘﺒﺭﺭ ﻭﺒﻜﻼﻤﻙ ﺘﺩﺍﻥ"‬ ‫)ﻤﺕ ‪ ،(37 :12‬ﻓﺎﻟﻠﺴﺎﻥ ﻴﻤﻜﻥ ﺃﻥ ﻴﺩﻨﱢﺱ ﺍﻟﺠﺴﻡ ﻜﻠﻪ ﻭﻴﺤﻜﻡ ﻋﻠﻴﻨﺎ ﻤﻊ ﺃﻨﻪ ﻓﻰ ﺍﺴﺘﻁﺎﻋﺘﻪ ﻤﻥ ﺠﻬﺔ‬

‫ﺃﺨﺭﻯ ﺃﻥ ﻴﻘﻭﺩ ﺍﻹﻨﺴﺎﻥ ﻓﻰ ﺴﻼﻡ ﻜﺩﻓﺔ ﺍﻟﺴﻔﻴﻨﺔ‪.‬‬

‫ع‪ :6 ،5‬ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﻴﺸﺒﻪ ﺍﻟﻠﺴﺎﻥ ﺒﺸﺭﺍﺭﺓ ﺃﻯ ﻨﺎﺭ ﺼﻐﻴﺭﺓ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺸﻌل‬

‫ﺤﺭﺍﺌﻕ ﻀﺨﻤﺔ‪.‬‬

‫ﻜﻤﺎ ﺃﻥ ﺸﺭﺍﺭﺓ ﺼﻐﻴﺭﺓ ﺘﺸﻌل ﺤﺭﺍﺌﻕ ﻀﺨﻤﺔ‪ ،‬ﻜﺫﻟﻙ ﺍﻟﻠﺴﺎﻥ ﺒﻜﻠﻤﺔ ﻤﻨﻪ ﺘﺸﺘﻌل ﺍﻟﻨﺎﺭ ﻓﻰ‬

‫ﻋﺎﻟﻡ ﺍﻟﺨﻁﻴﺔ ﻭﺍﻹﺜﻡ ﻓﺘﺤﺩﺙ ﺍﻹﻨﺸﻘﺎﻗﺎﺕ ﻭﺍﻟﺒﻐﻀﺔ ﻭﺍﻟﻜﺭﺍﻫﻴﺔ ﺒﻴﻥ ﺍﻟﻨﺎﺱ‪.‬‬

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‫اح الثﱠا ِل ُ‬ ‫ث‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫ﻭﺘﻀﺭﻡ ‪ :‬ﺃﻯ ﺘﺸﻌل ﺍﻟﺤﺭﻭﺏ ﺒﻴﻥ ﺍﻟﺸﻌﻭﺏ‪ .‬ﻭﻴﻔﺘﺨﺭ ﺍﻟﻠﺴﺎﻥ ﻤﺘﻌﻅﻤًﺎ ﺃﻨﻪ ﻴﺩﻴﺭ ﺍﻟﻜﻭﻥ ﻜﻠﻪ‬

‫ﻭﻫﻭ ﻴﻘﻭﺩ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻜﺒﺭﻴﺎﺀ ﻓﻴﺩﻨﱢﺱ ﺍﻟﺠﺴﻡ ﻜﻠﻪ ﻷﻨﻪ ﻴﺠﻠﺏ ﺸﺭﻭ ًﺭﺍ ﻜﺜﻴﺭﺓ ﺜﻡ ﻴﻠﻘﻰ ﺍﻟﺠﺴﺩ ﻜﻠﻪ‬

‫ﻓﻰ ﺠﻬﻨﻡ‪.‬‬

‫ﺠﻬﻨﻡ ‪ :‬ﻨﺴﺒﺔ ﺇﻟﻰ ﻭﺍﺩﻯ "ﻫﻨﻭﻡ" ﻭﻴﻘﻊ ﻓﻰ ﺠﻨﻭﺏ ﺸﺭﻕ ﺍﻟﻬﻴﻜل ﺃﺴﻔل ﺃﻭﺭﺸﻠﻴﻡ‪ ،‬ﻭﻜﺎﻨﺕ ﺩﻤﺎﺀ‬

‫ﺍﻟﺫﺒﺎﺌﺢ ﺘﺴﻴل ﻓﻴﻪ ﻭﺍﻟﻴﻬﻭﺩ ﻴﻠﻘﻭﻥ ﺒﻪ ﺍﻟﺤﻴﻭﺍﻨﺎﺕ ﺍﻟﻤﻴﺘﺔ ﻭﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﻟﺤﺭﻗﻬﺎ ﻭﻟﺫﺍ ﻓﺎﻟﻨﻴﺭﺍﻥ ﻻ ﺘﻨﻁﻔﺊ‬

‫ﻼ ﻭﻨﻬﺎﺭًﺍ‪ ،‬ﻓﻴﺸﺎﺭ ﺒﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺭ ﺍﻷﺒﺩﻴﺔ‪.‬‬ ‫ﻓﻴﻪ ﻟﻴ ﹰ‬

‫ع‪ :8 ،7‬ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﺭﺍﺒﻊ ‪ :‬ﻴﺸﺒﻬﻪ ﺒﺎﻟﺴﱡﻡ‪ ،‬ﻷﻨﻪ ﻤﻥ ﺍﻟﺴﻬل ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﺭﻭﱢﺽ‬

‫ﻭﺤﻭﺸﹰﺎ ﺃﻭ ﻁﻴﻭﺭًﺍ ﺃﻭ ﺯﻭﺍﺤﻑ‪ ،‬ﺃﻤﺎ ﺍﻟﻠﺴﺎﻥ ﺍﻟﺴﻠﻴﻁ ﺍﻟﺫﻯ ﺘﻌﻭﺩ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻟﻘﺒﻴﺢ ﻓﻴﺼﻌﺏ‬

‫ﺘﺭﻭﻴﻀﻪ ﻭﻟﻜﻥ ﺍﷲ ﺒﺎﻟﻁﺒﻊ ﻴﻘﺩﺭ ﻋﻠﻰ ﺫﻟﻙ‪ .‬ﻓﺄﺤﻴﺎﻨﹰﺎ ﻴﻨﻁﻕ ﺍﻟﻠﺴﺎﻥ ﺒﻜﻠﻤﺔ ﻓﺘﺨﺭﺝ ﻜﺴﻡ ﺍﻟﺜﻌﺒﺎﻥ‬ ‫ﺍﻟﻤﻤﻴﺕ ﻭﺘﻘﻀﻰ ﻋﻠﻰ ﻋﻼﻗﺔ ﺍﺴﺘﻐﺭﻕ ﺒﻨﺎﺅﻫﺎ ﺴﻨﻴﻨﹰﺎ ﻁﻭﻴﻠﺔ‪ .‬ﻟﺫﻟﻙ ﻴﻘﻭل ﺩﺍﻭﺩ ﻓﻰ ﺍﻟﻤﺯﻤﻭﺭ "ﺍﺠﻌل‬

‫ﻴﺎ ﺭﺏ ﺤﺎﺭﺴًﺎ ﻟﻔﻤﻰ ﺍﺤﻔﻅ ﻴﺎ ﺭﺏ ﺸﻔﺘﻰّ" )ﻤﺯ‪.(3 :141‬‬

‫ﺇﻥ ﻜﺎﻥ ﻟﺴﺎﻨﻙ ﻴﺅﺜﺭ ﻋﻠﻰ ﺨﻼﺹ ﻨﻔﺴﻙ ﻭﻋﻼﻗﺎﺘﻙ ﻤﻊ ﻤﻥ ﺤﻭﻟﻙ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﺩﺭﺠﺔ‪،‬‬ ‫‪‬‬ ‫ﻓﻠﻴﺘﻙ ﻻ ﺘﻨﺩﻓﻊ ﻓﻰ ﺍﻟﻜﻼﻡ ﻟﺘﻌﻁﻰ ﻨﻔﺴﻙ ﻓﺭﺼﺔ ﺃﻥ ﺘﻁﻠﺏ ﺍﷲ ﻭﺘﺴﻤﻊ ﺒﺎﻫﺘﻤﺎﻡ ﻤﻥ ﺤﻭﻟﻙ‬ ‫ﻓﻴﺭﺸﺩﻙ ﺍﷲ ﺒﺎﻟﻜﻼﻡ ﺍﻟﻤﻨﺎﺴﺏ‪.‬‬

‫)‪ (2‬اللسان بركة ولعنة )ع ‪:(12-9‬‬ ‫ﺱ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻗ ْﺪ َﺗ ﹶﻜﻮﱠﻧُﻮﺍ َﻋﻠﹶﻰ ِﺷ ْﺒ ِﻪ ﺍﻟﻠﱠﻪِ‪ِ 10 .‬ﻣ َﻦ ﺍﹾﻟ ﹶﻔ ﹺﻢ ﺍﹾﻟﻮَﺍ ِﺣ ِﺪ‬ ‫‪9‬ﹺﺑ ِﻪ ُﻧﺒَﺎ ﹺﺭﻙُ ﺍﻟﻠﱠ َﻪ ﺍﻵﺏَ‪َ ،‬ﻭﹺﺑ ِﻪ َﻧ ﹾﻠ َﻌﻦُ ﺍﻟﻨﱠﺎ َ‬ ‫ﺲ َﻋ ْﻴ ﹴﻦ‬ ‫ﺼﻠﹸﺢُ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ ﹶﺃ ﹾﻥ َﺗﻜﹸﻮ ﹶﻥ َﻫ ِﺬ ِﻩ ﺍ ُﻷﻣُﻮ ُﺭ َﻫ ﹶﻜﺬﹶﺍ‪11 ،‬ﹶﺃﹶﻟ َﻌﻞﱠ َﻳ ْﻨﺒُﻮﻋًﺎ ﻳُ ْﻨﹺﺒﻊُ ِﻣ ْﻦ َﻧ ﹾﻔ ﹺ‬ ‫ﺨﺮُﺝُ َﺑ َﺮ ﹶﻛﺔﹲ َﻭﹶﻟ ْﻌَﻨﺔﹲ‪ .‬ﹶﻻ َﻳ ْ‬ ‫َﺗ ْ‬ ‫ﻚ َﻳ ْﻨﺒُﻮﻉٌ‬ ‫ﺼَﻨ َﻊ َﺯْﻳﺘُﻮﻧًﺎ‪ ،‬ﹶﺃ ْﻭ ﹶﻛ ْﺮ َﻣﺔﹲ ﺗِﻴﻨًﺎ؟ َﻭ ﹶﻻ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﺏ ﻭَﺍﹾﻟ ُﻤﺮﱠ؟ ‪َ 12‬ﻫ ﹾﻞ َﺗ ﹾﻘ ِﺪﺭُ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ ﺗِﻴَﻨﺔﹲ ﹶﺃ ﹾﻥ َﺗ ْ‬ ‫ﻭَﺍ ِﺣ َﺪ ٍﺓ ﺍﹾﻟ َﻌ ﹾﺬ َ‬ ‫ﺼَﻨﻊُ ﻣَﺎ ًﺀ ﻣَﺎِﻟﺤًﺎ َﻭ َﻋ ﹾﺬًﺑﺎ‪.‬‬ ‫َﻳ ْ‬ ‫ع‪ :10 ،9‬ﻴﻭﺒﺦ ﺍﻟﺭﺴﻭل ﻤﻥ ﻴﺸﺘﻤﻭﻥ ﻏﻴﺭﻫﻡ‪ ،‬ﻓﻜﻴﻑ ﺒﻠﺴﺎﻨﻬﻡ ﻴﺒﺎﺭﻜﻭﻥ ﺍﷲ ﻓﻰ ﺼﻠﻭﺍﺕ‬ ‫ﺜﻡ ﻴﻀﺎﻴﻘﻭﻥ ﺍﻟﻨﺎﺱ ﺍﻟﻤﺨﻠﻭﻗﻴﻥ ﻋﻠﻰ ﺼﻭﺭﺓ ﺍﷲ ﺒﻜﻠﻤﺎﺘﻬﻡ ﺍﻟﺭﺩﻴﺔ ‪ ..‬ﻓﻤﺎﺫﺍ ﻴﻔﻌﻠﻭﻥ‪ ،‬ﻫل ﻴﺒﺎﺭﻜﻭﻥ‬ ‫ﺍﷲ ﺃﻡ ﻴﻠﻌﻨﻭﻨﻪ ؟!‬ ‫ﻭﻴﻌﻠﻥ ﺃﻥ ﻫﺫﺍ ﺨﻁﺄ ﺸﺩﻴﺩ ﻻ ﻴﺼﺢ ﺃﻥ ﻴﻜﻭﻥ ﺃﺒﺩًﺍ‪.‬‬ ‫‪125‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ع‪ :11‬ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﺨﺎﻤﺱ ‪ :‬ﻴﺸﺒﻪ ﺍﻟﻠﺴﺎﻥ ﺒﻌﻴﻥ ﺍﻟﻤﺎﺀ‪ ،‬ﻭﻴﺘﺴﺎﺀل ﻫل ﻴﻤﻜﻥ ﺃﻥ ﻴﺨﺭﺝ ﻤﻥ‬ ‫ﻨﻔﺱ ﺍﻟﻌﻴﻥ ﻨﻭﻋﺎﻥ ﻤﻥ ﺍﻟﻤﺎﺀ ﺃﺤﺩﻫﻤﺎ ﻋﺫﺏ ﻭﺍﻵﺨﺭ ﻤﺭ ؟!‪ ..‬ﻭﻫﺫﺍ ﺴﺅﺍل ﺍﺴﺘﻨﻜﺎﺭﻯ ﺃﻯ ﻻ ﻴﻤﻜﻥ‬ ‫ﺢ ﺃﻥ ﻴﺨﺭﺝ ﻤﻥ ﻨﻔﺱ ﺍﻟﻠﺴﺎﻥ ﺼﻠﻭﺍﺕ ﻭﻜﻠﻤﺎﺕ ﺭﺩﻴﺔ‪ .‬ﻭﻫﻜﺫﺍ‬ ‫ﺃﻥ ﻴﺤﺩﺙ ﺫﻟﻙ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻰ ﻻ ﻴﺼ ّ‬ ‫ﻴﺩﻋﻭﻨﺎ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﻟﻠﺘﻭﺒﺔ ﻋﻥ ﺍﻟﻜﻼﻡ ﺍﻟﺭﺩﺉ‪.‬‬ ‫ع‪ :12‬ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﺴﺎﺩﺱ ‪ :‬ﻴﺸﺒﻬﻪ ﺒﺎﻟﺸﺠﺭﺓ‪ ،‬ﻭﻴﺘﺴﺎﺀل ﺴﺅﺍﻻ ﺍﺴﺘﻨﻜﺎﺭﻴًﺎ ﺜﺎﻨﻴًﺎ‪ ،‬ﻫل ﻴﻤﻜﻥ‬ ‫ﻼ ﺃﻥ ﺘﻌﻁﻰ ﺯﻴﺘﻭﻨﹰﺎ ﺃﻭ ﺍﻟﻜﺭﻤﺔ‬ ‫ﺃﻥ ﺘﻌﻁﻰ ﺍﻟﺸﺠﺭﺓ ﺜﻤﺭًﺍ ﻤﺨﺎﻟﻔﹰﺎ ﻟﻨﻭﻋﻬﺎ؟!‪ ..‬ﻓﻬل ﺘﻘﺩﺭ ﺍﻟﺘﻴﻨﺔ ﻤﺜ ﹰ‬ ‫ﺘﻌﻁﻰ ﺘﻴﻨﺎ؟!‪ ..‬ﺒﺎﻟﻁﺒﻊ ﻻ ﻴﻤﻜﻥ‪ .‬ﻫﻜﺫﺍ ﻟﺴﺎﻥ ﺃﻭﻻﺩ ﺍﷲ ﻻﺒﺩ ﺃﻥ ﻴﺘﻜﻠﻡ ﺒﻜﻠﻤﺎﺕ ﺒﺭﻜﺔ ﻓﻘﻁ ﺴﻭﺍﺀ ﻤﻊ‬ ‫ﺍﷲ ﻓﻰ ﺼﻠﻭﺍﺕ ﺃﻭ ﻤﻊ ﺍﻟﻨﺎﺱ ﺒﻜﻼﻡ ﻁﻴﺏ‪.‬‬

‫‪‬‬

‫ﻷﻨﻙ ﺍﺒﻥ ﺍﷲ ﻓﻼﺒﺩ ﺃﻥ ﻴﻅﻬﺭ ﺫﻟﻙ ﻓﻰ ﻜﻼﻤﻙ ﻤﻊ ﺍﻵﺨﺭﻴﻥ ﺒﺎﻟﻜﻠﻤﺎﺕ ﺍﻟﻁﻴﺒﺔ ﺴﻭﺍﺀ‬

‫ﺒﺎﻟﺘﺸﺠﻴﻊ ﺃﻭ ﺍﻹﻋﺘﺫﺍﺭ ﻋﻥ ﺃﺨﻁﺎﺌﻙ ﻭﺇﻅﻬﺎﺭ ﺍﺴﺘﻌﺩﺍﺩﻙ ﻟﻤﺴﺎﻋﺩﺘﻬﻡ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻤﻌﻬﻡ‪ ،‬ﻓﺘﻘﺩﻡ‬

‫ﻤﺤﺒﺔ ﺍﷲ ﺍﻟﺘﻰ ﻓﻴﻙ ﺒﻜﻠﻤﺎﺘﻙ ﺍﻟﺤﺴﻨﺔ‪.‬‬

‫)‪ (3‬اللسان والحكمة )ع ‪:(18-13‬‬ ‫ﺤ ﹾﻜ َﻤﺔِ‪َ 14 .‬ﻭﹶﻟ ِﻜ ْﻦ‪،‬‬ ‫ﺴ ﹺﻦ ﻓِﻰ َﻭﺩَﺍ َﻋ ِﺔ ﺍﹾﻟ ِ‬ ‫ﺤَ‬ ‫ﻑ ﺍﹾﻟ َ‬ ‫ﺼﺮﱡ ِ‬ ‫‪َ 13‬ﻣ ْﻦ ﻫُ َﻮ َﺣﻜِﻴﻢٌ َﻭﻋَﺎِﻟﻢٌ َﺑ ْﻴَﻨ ﹸﻜ ْﻢ‪ ،‬ﹶﻓ ﹾﻠﻴُ ﹺﺮ ﹶﺃ ْﻋﻤَﺎﹶﻟ ُﻪ ﺑﹺﺎﻟﺘﱠ َ‬ ‫ﺖ َﻫ ِﺬ ِﻩ‬ ‫ﺴ ْ‬ ‫ﺤﻖﱢ‪15 .‬ﹶﻟ ْﻴ َ‬ ‫ﺨﺮُﻭﺍ َﻭَﺗ ﹾﻜ ِﺬﺑُﻮﺍ َﻋﻠﹶﻰ ﺍﹾﻟ َ‬ ‫ﻼ َﺗ ﹾﻔَﺘ ِ‬ ‫ﺤّ ُﺰﺏٌ ﻓِﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹸﻜﻢْ‪ ،‬ﹶﻓ ﹶ‬ ‫ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ﹶﻏ ْﻴ َﺮﺓﹲ ُﻣﺮﱠﺓﹲ َﻭَﺗ َ‬ ‫ﺏ‪ُ ،‬ﻫﻨَﺎ َﻙ‬ ‫ﺤّ ُﺰ ُ‬ ‫ﺿﻴﱠﺔﹲ َﻧ ﹾﻔﺴَﺎﹺﻧﻴﱠﺔﹲ َﺷ ْﻴﻄﹶﺎﹺﻧﻴﱠﺔﹲ‪َ 16 .‬ﻷﻧﱠﻪُ‪َ ،‬ﺣ ْﻴﺚﹸ ﺍﹾﻟ َﻐ ْﻴ َﺮﺓﹸ ﻭَﺍﻟﺘﱠ َ‬ ‫ﺤ ﹾﻜ َﻤﺔﹸ ﻧَﺎ ﹺﺯﹶﻟ ﹰﺔ ِﻣ ْﻦ ﹶﻓ ْﻮﻕُ‪َ ،‬ﺑ ﹾﻞ ِﻫ َﻰ ﹶﺃ ْﺭ ِ‬ ‫ﺍﹾﻟ ِ‬ ‫ﺤ ﹾﻜ َﻤﺔﹸ ﺍﻟﱠﺘِﻰ ِﻣ ْﻦ ﹶﻓ ْﻮﻕُ‪ ،‬ﹶﻓ ﹺﻬ َﻰ ﹶﺃﻭﱠ ﹰﻻ ﻃﹶﺎ ِﻫ َﺮﺓﹲ‪ ،‬ﹸﺛﻢﱠ ُﻣﺴَﺎِﻟ َﻤﺔﹲ‪ُ ،‬ﻣَﺘ َﺮﻓﱢ ﹶﻘﺔﹲ‪،‬‬ ‫ﺶ َﻭ ﹸﻛ ﱡﻞ ﹶﺃ ْﻣ ﹴﺮ َﺭﺩِﻯﺀٍ‪َ 17 .‬ﻭﹶﺃﻣﱠﺎ ﺍﹾﻟ ِ‬ ‫ﺸﻮﹺﻳ ُ‬ ‫ﺍﻟﺘﱠ ْ‬ ‫ﻼ ﹺﻡ ِﻣ َﻦ ﺍﻟﱠﺬِﻳ َﻦ‬ ‫ﺐ ﻭَﺍﻟﺮﱢﻳَﺎﺀِ‪َ 18 .‬ﻭﹶﺛ َﻤﺮُ ﺍﹾﻟﹺﺒﺮﱢ ﻳُ ْﺰ َﺭﻉُ ﻓِﻰ ﺍﻟﺴﱠ ﹶ‬ ‫ﺤﺔﹰ‪َ ،‬ﻋ ِﺪ َﳝﺔﹸ ﺍﻟﺮﱠْﻳ ﹺ‬ ‫ُﻣ ﹾﺬ ِﻋَﻨﺔﹲ‪َ ،‬ﻣ ْﻤ ﹸﻠﻮﱠﺓﹲ َﺭ ْﺣ َﻤ ﹰﺔ َﻭﹶﺃﹾﺛﻤَﺎﺭًﺍ ﺻَﺎِﻟ َ‬ ‫ﻼﻡَ‪.‬‬ ‫َﻳ ﹾﻔ َﻌﻠﹸﻮ ﹶﻥ ﺍﻟﺴﱠ ﹶ‬ ‫ع‪ :13‬ﻴﺤﺩﺙ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺍﻟﺫﻴﻥ ﻴﺭﻴﺩﻭﻥ ﺃﻥ ﻴﻌﻠﱢﻤﻭﺍ ﻏﻴﺭﻫﻡ ﻓﻴﻘﻭل ﻟﻬﻡ‪ ،‬ﻤﻥ ﻓﻴﻜﻡ ﻟﻪ ﺤﻜﻤﺔ‬ ‫ﻭﻤﻌﺭﻓﺔ ﻭﻋﻠﻡ ﺤﺘﻰ ﻴُﻌﻠﱢﻡ ﻏﻴﺭﻩ ﻓﻴﻠﺯﻤﻪ ﺃﻥ ﻴﻅﻬﺭ ﺤﻜﻤﺘﻪ ﺒﺄﻤﺭﻴﻥ ‪:‬‬

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‫اح الثﱠا ِل ُ‬ ‫ث‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫‪ -1‬ﺍﻟﺘﺼﺭﻑ ﺍﻟﺴﻠﻴﻡ ﻓﻰ ﻤﻭﺍﻗﻑ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻷﻨﻪ ﻜﻴﻑ ﺘﻌﻠﱢﻡ ﻏﻴﺭﻙ ﺍﻟﺤﻜﻤﺔ ﻭﺃﻨﺕ‬ ‫ﺘﺘﺼﺭﻑ ﺒﻁﺭﻴﻘﺔ ﻏﻴﺭ ﺴﻠﻴﻤﺔ‪.‬‬ ‫‪ -2‬ﺃﻥ ﻴﺼﺤﺏ ﺘﺼﺭﻓﺎﺘﻪ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺩﺍﻋﺔ ﺃﻯ ﻫﺩﻭﺀ ﻓﻰ ﺍﻟﻘﻠﺏ ﻭﻜﺫﻟﻙ ﻋﺩﻡ ﺇﻨﺯﻋﺎﺝ ﻓﻰ‬ ‫ﻤﻌﺎﻤﻼﺘﻪ ﻤﻊ ﺍﻵﺨﺭﻴﻥ‪.‬‬ ‫ع‪ :16-14‬ﻓﻼ ﺘﻔﺘﺨﺭﻭﺍ ﻭﺘﻜﺫﺒﻭﺍ ﻋﻠﻰ ﺍﻟﺤﻕ ‪ :‬ﺘﻅﻨﻭﺍ ﻓﻰ ﺃﻨﻔﺴﻜﻡ ﺃﻨﻜﻡ ﻤﻌﻠﻤﻭﻥ ﺤﻜﻤﺎﺀ‬ ‫ﻤﻊ ﺃﻨﻜﻡ ﺴﺎﻗﻁﻭﻥ ﻓﻰ ﺍﻟﺨﻁﻴﺔ ﻭﻟﻜﻡ ﻤﻌﺭﻓﺔ ﻭﺤﻜﻤﺔ ﺒﺸﺭﻴﺔ ﺒﻌﻴﺩﺓ ﻋﻥ ﺍﷲ ﻭﺍﻟﺤﻕ‪.‬‬ ‫ﻴﻌﻘﺩ ﺍﻟﺭﺴﻭل ﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﺍﻟﺤﻜﻤﺔ ﺍﻷﺭﻀﻴﺔ ﻭﺍﻟﺤﻜﻤﺔ ﺍﻟﺴﻤﺎﻭﻴﺔ‪ .‬ﻓﺎﻟﺤﻜﻤﺔ ﺍﻷﺭﻀﻴﺔ ﻨﺎﺒﻌﺔ‬ ‫ﻤﻥ ﻤﺤﺒﺔ ﺍﻟﻌﺎﻟﻡ ﻓﻴﺩﻭﺱ ﺍﻷﺥ ﻋﻠﻰ ﺃﺨﻴﻪ ﻤﻥ ﺃﺠل ﺍﻟﻤﺎل‪ ،‬ﻭﻫﻰ "ﻨﻔﺴﺎﻨﻴﺔ" ﺃﻯ ﺼﺎﺩﺭﺓ ﻋﻥ ﺍﻟﺫﺍﺕ‬ ‫ﻼ ﺩﻴﻨﻴًﺎ ﻭﻟﻬﺎ ﺘﺄﺜﻴﺭ ﻋﺎﻁﻔﻰ ﺇﻨﻔﻌﺎﻟﻰ ﻭﺇﻴﺤﺎﺀ ﻟﻠﻨﻔﺱ ﺒﺎﻟﻘﺩﺍﺴﺔ‬ ‫ﺍﻟﺒﺸﺭﻴﺔ )ﺍﻷﻨﺎ( ﻜﺎﻟﺘﻌﺎﻟﻴﻡ ﺍﻟﺘﻰ ﺘﺎﺨﺫ ﺸﻜ ﹰ‬ ‫ﻭﺍﻟﺘﻘﻭﻯ ﻭﻟﻜﻨﻬﺎ ﺒﻌﻴﺩﺓ ﻋﻥ ﺍﻟﺭﻭﺤﻴﺎﺕ؛ ﺃﻤﺎ ﺍﻟﻘﺩﻴﺱ ﺍﻟﺤﻘﻴﻘﻰ ﻓﻴﺸﻌﺭ ﺩﺍﺌﻤًﺎ ﺒﺄﻨﻪ ﺨﺎﻁﺊ ﻭﻤﺤﺘﺎﺝ‬ ‫ﻟﻠﺘﻭﺒﺔ ﻜﻠﻤﺎ ﺘﻘﺩﻡ ﻤﻥ ﺍﻟﻌﺭﺵ ﺍﻹﻟﻬﻰ ﻜﺈﺸﻌﻴﺎﺀ ﺍﻟﻨﺒﻰ‪ .‬ﻓﺎﻟﺤﻴﺎﺓ ﺍﻟﺭﻭﺤﻴﺔ ﻏﺎﻟﺒًﺎ ﻟﻴﺱ ﺒﻬﺎ ﻗﻔﺯﺍﺕ ﻋﻨﻴﻔﺔ‬ ‫ﻭﻟﻜﻨﻬﺎ ﺘﻨﻤﻭ ﺒﺎﻟﺘﺩﺭﻴﺞ ﻜﺎﻟﻨﺒﺎﺕ ﺃﻭ ﻜﺎﻟﻁﻔل ﻋﻨﺩﻤﺎ ﺘﻌﻁﻴﻪ ﻭﺠﺒﺔ ﻓﺈﻨﻪ ﻻ ﻴﻜﺒﺭ ﻓﺠﺄﺓ‪ ،‬ﻭﻟﻜﻨﻪ ﻴﻨﻤﻭ‬ ‫ﻴﻭﻤًﺎ ﺒﻌﺩ ﻴﻭﻡ‪.‬‬ ‫ﻭﺍﻟﺤﻜﻤﺔ ﺍﻷﺭﻀﻴﺔ ﺃﻴﻀًﺎ "ﺸﻴﻁﺎﻨﻴﺔ" ﺃﻯ ﺒﺎﻋﺜﻬﺎ ﺍﻟﺨﻔﻰ ﻫﻭ ﺍﻟﺸﻴﻁﺎﻥ‪ ،‬ﺍﻟﺫﻯ ﻴﻭﺤﻰ ﻟﻺﻨﺴﺎﻥ‬ ‫ﺃﻨﻪ ﻭﺤﺩﻩ ﺤﻜﻴﻡ ﻓﻴﺩﺨﻠﻪ ﺭﻭﺡ ﺍﻟﻜﺒﺭﻴﺎﺀ ﻭﺍﻟﻐﻴﺭﺓ ﻭﺘﺤﺩﺙ ﺍﻹﻨﻘﺴﺎﻤﺎﺕ ﻭﺍﻟﺘﺸﻭﻴﺵ ﻭﺍﻹﻨﺤﺭﺍﻓﺎﺕ‬ ‫ﻭﺍﻟﺘﺤﺯﺏ ﻭﺍﻟﻤﺤﺎﺒﺎﺓ‪ ،‬ﻭﺘﻘﻭﻡ ﺍﻟﻬﺭﻁﻘﺎﺕ ﺘﺤﺕ ﺴﺘﺎﺭ ﻫﺫﻩ ﺍﻟﺤﻜﻤﺔ‪.‬‬ ‫ع‪ :18 ،17‬ﺍﻟﺤﻜﻤﺔ ﺍﻟﺴﻤﺎﻭﻴﺔ ﻴﻤﻨﺤﻬﺎ ﺍﷲ ﻟﻤﻥ ﻴﻁﻠﺏ ﺒﺈﻴﻤﺎﻥ ﻏﻴﺭ ﻤﺭﺘﺎﺏ‪ ،‬ﻭﻤﻤﻴﺯﺍﺘﻬﺎ‬ ‫ﻫﻰ‪:‬‬ ‫‪ -1‬ﻁﺎﻫﺭﺓ ‪ :‬ﺃﻯ ﻨﻘﻴﺔ ﺒﻼ ﻏﺭﺽ ﻤﻠﺘﻭﻯ‪ ،‬ﺒﻌﻴﺩﺓ ﻋﻥ ﺍﻟﻤﺤﺎﺒﺎﺓ‪ ،‬ﺼﺎﺤﺒﻬﺎ ﻤﺘﺩﻴﻥ ﺩﻴﺎﻨﺔ‬ ‫ﻁﺎﻫﺭﺓ ﺘﻅﻬﺭ ﻓﻰ ﺇﻓﺘﻘﺎﺩ ﺍﻷﺭﺍﻤل ﻭﺍﻷﻴﺘﺎﻡ‪.‬‬

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‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫‪ -2‬ﻤﺴﺎﻟﻤﺔ ‪ :‬ﻷﻥ ﻤﺼﺩﺭﻫﺎ ﻤﻠﻙ ﺍﻟﺴﻼﻡ ﻭﻟﻴﺱ ﻜﻤﺎ ﻴﻌﻁﻰ ﺍﻟﻌﺎﻟﻡ ﺴﻼﻤًﺎ ﻤﺅﻗﺘﹰﺎ‪ ،‬ﻓﻬﻰ‬ ‫ﺼﺎﻨﻌﺔ ﺴﻼﻡ ﻓﻴﺸﻴﻊ ﺍﻟﺴﻼﻡ ﻭﺍﻟﻬﺩﻭﺀ ﺒﻴﻥ ﺍﻹﻨﺴﺎﻥ ﻭﻨﻔﺴﻪ ﻭﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﷲ ﻭﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﻟﻨﺎﺱ‪.‬‬ ‫‪ -3‬ﻤﺘﺭﻓﻘﺔ ‪ :‬ﺒﺄﺨﻁﺎﺀ ﺍﻵﺨﺭﻴﻥ ﺘﺤﺘﻀﻨﻬﻡ ﻭﺘﺘﺤﻤل ﻀﻌﻔﻬﻡ ﻭﺘﺸﺠﻌﻬﻡ ﻋﻠﻰ ﺍﻟﺘﻭﺒﺔ‪ ،‬ﻤﺜل‬ ‫ﺘﺭﻓﻕ ﺍﻟﻤﺴﻴﺢ ﻭﺘﺸﺠﻴﻌﻪ ﺯﻜﺎ ﺭﺌﻴﺱ ﺍﻟﻌﺸﺎﺭﻴﻥ )ﻟﻭ‪ (10-1 :19‬ﻭﺍﻟﻤﺭﺃﺓ ﺍﻟﺨﺎﻁﺌﺔ ﻓﻰ ﺒﻴﺕ ﺴﻤﻌﺎﻥ‬ ‫ﺍﻟﻔﺭﻴﺴﻰ )ﻟﻭ‪.(50-36 :7‬‬ ‫‪ -4‬ﻤﺫﻋﻨﺔ ‪ :‬ﺘﻌﻨﻰ ﺍﻹﺴﺘﻌﺩﺍﺩ ﻟﻁﺎﻋﺔ ﺍﻟﻭﺼﻴﺔ ﺍﻹﻟﻬﻴﺔ ﻭﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﻭﺍﻟﺩﻴﻥ‪ ،‬ﻜﻤﺎ ﹸﺫ ِﻜ َﺭ ﻋﻥ‬ ‫ﺍﻟﻤﺴﻴﺢ ﺃﻨﻪ ﻜﺎﻥ ﺨﺎﻀﻌًﺎ ﻷﻤﻪ ﺍﻟﻌﺫﺭﺍﺀ ﻭﻴﻭﺴﻑ ﺍﻟﻨﺠﺎﺭ )ﻟﻭ‪ ،(51 :2‬ﻜﻤﺎ ﺘﺴﻤﻊ ﻟﻶﺨﺭﻴﻥ ﻭﻟﻜﻥ‬ ‫ﺒﺘﻤﻴﻴﺯ ﺩﻭﻥ ﺍﻨﻘﻴﺎﺩ ﻭﺨﻀﻭﻉ ﻟﻶﺭﺍﺀ ﺍﻟﺨﺎﻁﺌﺔ‪.‬‬ ‫‪ -5‬ﻤﻤﻠﻭﱠﺓ ﺭﺤﻤﺔ ﻭﺃﺜﻤﺎﺭًﺍ ﺼﺎﻟﺤﺔ ‪ :‬ﺍﻟﺤﻜﻤﺔ ﺍﻟﺴﻤﺎﻭﻴﺔ ﺘﺜﻤﺭ ﺜﻤﺎﺭ ﺭﺤﻤﺔ ﻭﺃﻋﻤﺎل ﺼﺎﻟﺤﺔ‬ ‫ﻋﻠﻰ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﺨﻁﺎﺓ ﻭﺍﻟﻤﺤﺘﺎﺠﻴﻥ ﻭﺍﻟﻔﻘﺭﺍﺀ ﻭﺍﻟﻤﺭﻀﻰ ﻭﺼﻐﺎﺭ ﺍﻟﻨﻔﻭﺱ‪ ،‬ﻤﺴﺘﻨﺩﺓ ﻋﻠﻰ ﺍﻹﻴﻤﺎﻥ‬ ‫ﺍﻟﺤﻰ ﺍﻟﻌﺎﻤل ﺒﺎﻟﻤﺤﺒﺔ‪.‬‬ ‫‪ -6‬ﻋﺩﻴﻤﺔ ﺍﻟﺭﻴﺏ ‪ :‬ﺃﻯ ﺜﺎﺒﺘﺔ ﻓﻰ ﻤﺤﺒﺔ ﺍﷲ ﻭﺍﻹﻴﻤﺎﻥ ﺒﻪ‪ ،‬ﺒﻌﻴﺩﺓ ﻋﻥ ﺍﻟﺸﻙ ﻭﺍﻟﺘﺭﺩﺩ‪.‬‬ ‫‪ -7‬ﻋﺩﻡ ﺍﻟﺭﻴﺎﺀ ‪ :‬ﺃﻯ ﻤﺎ ﺒﺩﺍﺨل ﺍﻟﻘﻠﺏ ﻫﻭ ﻤﺎ ﻴﻅﻬﺭ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﻓﻰ ﺴﻠﻭﻜﻪ ﻭﺘﺼﺭﻓﺎﺘﻪ‪.‬‬ ‫ﻻ ﺼﺎﻟﺤﺔ ﻭﻨﻘﻴﺔ‪.‬‬ ‫‪ -8‬ﺘﻬﺏ ﺜﻤﺭ ﺍﻟﺒﺭ ‪ :‬ﺍﻟﺤﻜﻤﺔ ﺍﻟﺴﻤﺎﻭﻴﺔ ﺘﺯﺭﻉ ﺍﻟﺴﻼﻡ ﻓﺘﺜﻤﺭ ﺒﺭًﺍ ﻭﺃﻋﻤﺎ ﹰ‬

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‫ﻟﻴﺘﻨﺎ ﻨﺘﻀﻊ ﺃﻤﺎﻡ ﺍﷲ ﻭﺍﻵﺨﺭﻴﻥ ﻭﻨﻁﻠﺏ ﻤﻨﻪ ﺍﻟﺤﻜﻤﺔ ﻓﻴﻌﻠﱢﻤﻨﺎ ﻜﻴﻑ ﻨﺘﺼﺭﻑ ﻭﻨﺘﻜﻠﻡ ﻤﻊ‬

‫ﻤَﻥ ﺤﻭﻟﻨﺎ ﻤﺤﺘﻔﻅﻴﻥ ﺒﺎﻟﻁﻬﺎﺭﺓ ﻭﺍﻟﺘﻭﺒﺔ‪ ،‬ﻟﻜﻰ ﻴﻅل ﻴﻌﻤل ﻓﻴﻨﺎ ﺒﺭﻭﺤﻪ ﺍﻟﻘﺩﻭﺱ ﻭﻴﻬﺒﻨﺎ ﺤﻜﻤﺘﻪ‪.‬‬

‫‪128‬‬

‫اح ال ﱠرابِ ُع‬ ‫األَ ْ‬ ‫ص َح ُ‬

‫اح ال ﱠرابِ ُع‬ ‫األَ ْ‬ ‫ص َح ُ‬ ‫ﺍﻟﺸـﻬـﻮﺍﺕ ﺍﻟﺸـﺮﻳـﺮﺓ‬ ‫‪‬‬

‫)‪ (1‬نتائج الشھوات الشريرة )ع‪:(6-1‬‬ ‫ﺤﺎ ﹺﺭَﺑ ِﺔ ﻓِﻰ ﹶﺃ ْﻋﻀَﺎِﺋ ﹸﻜﻢْ؟‬ ‫ﺖ ِﻣ ْﻦ ُﻫﻨَﺎ‪ِ ،‬ﻣ ْﻦ ﹶﻟﺬﱠﺍِﺗﻜﹸ ْﻢ ﺍﹾﻟ ُﻤ َ‬ ‫ﺴ ْ‬ ‫ﺕ َﺑ ْﻴَﻨ ﹸﻜ ْﻢ‪ ،‬ﹶﺃﹶﻟ ْﻴ َ‬ ‫ﺨﺼُﻮﻣَﺎ ُ‬ ‫ﺏ ﻭَﺍﹾﻟ ُ‬ ‫ﺤﺮُﻭ ُ‬ ‫‪ِ 1‬ﻣ ْﻦ ﹶﺃْﻳ َﻦ ﺍﹾﻟ ُ‬ ‫ﺻﻤُﻮ ﹶﻥ َﻭﺗُﺤَﺎ ﹺﺭﺑُﻮ ﹶﻥ‬ ‫ﺴُﺘ ْﻢ َﺗ ﹾﻘ ِﺪﺭُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﺗﻨَﺎﻟﹸﻮﺍ‪ .‬ﺗُﺨَﺎ ِ‬ ‫ﺴﺪُﻭ ﹶﻥ‪َ ،‬ﻭﹶﻟ ْ‬ ‫ﺤِ‬ ‫ﺴُﺘ ْﻢ َﺗ ْﻤَﺘ ِﻠﻜﹸﻮﻥﹶ‪َ .‬ﺗ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ َﻭَﺗ ْ‬ ‫ﺸَﺘﻬُﻮ ﹶﻥ َﻭﹶﻟ ْ‬ ‫‪َ2‬ﺗ ْ‬ ‫ﺴُﺘ ْﻢ َﺗ ﹾﺄﺧُﺬﹸﻭﻥﹶ‪َ ،‬ﻷﻧﱠ ﹸﻜ ْﻢ َﺗ ﹾﻄ ﹸﻠﺒُﻮ ﹶﻥ َﺭ ِﺩﻳ‪‬ﺎ ِﻟ ﹶﻜ ْﻰ ﺗُ ْﻨ ِﻔﻘﹸﻮﺍ ﻓِﻰ‬ ‫ﺴُﺘ ْﻢ َﺗ ْﻤَﺘ ِﻠﻜﹸﻮﻥﹶ‪َ ،‬ﻷﻧﱠ ﹸﻜ ْﻢ ﹶﻻ َﺗ ﹾﻄ ﹸﻠﺒُﻮﻥﹶ‪َ3 .‬ﺗ ﹾﻄ ﹸﻠﺒُﻮ ﹶﻥ َﻭﹶﻟ ْ‬ ‫َﻭﹶﻟ ْ‬

‫ﹶﻟﺬﱠﺍِﺗ ﹸﻜﻢْ‪.‬‬

‫ﺤﺒﱠ ﹶﺔ ﺍﹾﻟﻌَﺎﹶﻟ ﹺﻢ َﻋﺪَﺍ َﻭﺓﹲ ِﻟﻠﱠﻪِ؟ ﹶﻓ َﻤ ْﻦ ﹶﺃﺭَﺍ َﺩ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﻣُ ِ‬ ‫ﺤﺒ‪‬ﺎ ِﻟ ﹾﻠﻌَﺎﹶﻟ ﹺﻢ‪،‬‬ ‫‪4‬ﹶﺃﻳﱡﻬَﺎ ﺍﻟﹼ ُﺰﻧَﺎ ﹸﺓ ﻭَﺍﻟﹼ َﺰﻭَﺍﻧﹺﻰ‪ ،‬ﹶﺃﻣَﺎ َﺗ ْﻌ ﹶﻠﻤُﻮ ﹶﻥ ﹶﺃﻥﱠ َﻣ َ‬ ‫ﺴﺪِ؟‬ ‫ﺤَ‬ ‫ﻕ ﹺﺇﻟﹶﻰ ﺍﹾﻟ َ‬ ‫ﺸﺘَﺎ ُ‬ ‫ﺡ ﺍﻟﱠﺬِﻯ َﺣﻞﱠ ﻓِﻴَﻨﺎ َﻳ ْ‬ ‫ﺏ َﻳﻘﹸﻮ ﹸﻝ ﺑَﺎ ِﻃﻼﹰ‪ :‬ﺍﻟﺮﱡﻭ ُ‬ ‫ﹶﻓ ﹶﻘ ْﺪ ﺻَﺎ َﺭ َﻋ ُﺪّﻭًﺍ ِﻟﻠﱠﻪِ‪5 .‬ﹶﺃ ْﻡ َﺗ ﹸﻈﻨﱡﻮ ﹶﻥ ﹶﺃﻥﱠ ﺍﹾﻟ ِﻜﺘَﺎ َ‬ ‫ﺿﻌُﻮ ﹶﻥ ﹶﻓُﻴ ْﻌﻄِﻴ ﹺﻬ ْﻢ ﹺﻧ ْﻌ َﻤﺔﹰ‪«.‬‬ ‫ﺴَﺘ ﹾﻜﹺﺒﺮﹺﻳﻦَ‪َ ،‬ﻭﹶﺃﻣﱠﺎ ﺍﹾﻟﻤَُﺘﻮَﺍ ِ‬ ‫ﻚ َﻳﻘﹸﻮﻝﹸ‪ُ» :‬ﻳﻘﹶﺎ ﹺﻭ ُﻡ ﺍﻟﻠﱠ ُﻪ ﺍﹾﻟﻤُ ْ‬ ‫‪َ 6‬ﻭﹶﻟ ِﻜﻨﱠﻪُ ُﻳ ْﻌﻄِﻰ ﹺﻧ ْﻌ َﻤ ﹰﺔ ﹶﺃ ْﻋ ﹶﻈﻢَ‪ِ .‬ﻟ ﹶﺬِﻟ َ‬ ‫ع‪ :1‬ﹶﻟﺫﱠﺍﺘﻜﻡ ﺍﻟﻤﺤﺎﺭﺒﺔ ﻓﻰ ﺃﻋﻀﺎﺌﻜﻡ ‪ :‬ﺍﻟﺸﻬﻭﺍﺕ ﺍﻟﺸﺭﻴﺭﺓ ﺍﻟﺘﻰ ﺘﺠﺫﺏ ﺃﻋﻀﺎﺀ ﺍﻟﺠﺴﺩ ﻟﻠﺫﺓ‬ ‫ﺍﻟﺨﻁﻴﺔ‪.‬‬ ‫ﺘﺴﺒﺏ ﺍﻟﺸﻬﻭﺍﺕ ﺍﻟﺸﺭﻴﺭﺓ ﻨﺘﺎﺌﺞ ﺨﻁﻴﺭﺓ ﻓﻰ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﺃﻫﻤﻬﺎ ‪:‬‬ ‫)‪ (1‬ﻤﺸﺎﻜل ﺒﻴﻥ ﺍﻟﻨﺎﺱ ‪ :‬ﺸﻬﻭﺍﺕ ﺍﻟﺨﻁﻴﺔ ﺘﺠﻌل ﺍﻟﻨﺎﺱ ﻴﺨﺘﻠﻔﻭﻥ ﻤﻊ ﺒﻌﻀﻬﻡ ﺍﻟﺒﻌﺽ‬ ‫ﻭﻴﺘﺼﺎﺩﻤﻭﻥ‪ ،‬ﻷﻨﻬﺎ ﺘﻭﻟﺩ ﺃﻨﺎﻨﻴﺔ ﻓﻰ ﺍﻟﻘﻠﺏ ﻭﺒﺎﻟﺘﺎﻟﻰ ﺘﺴﺒﺏ ﺨﺼﻭﻤﺎﺕ ﻭﻤﺸﺎﻜل ﺒل ﺤﺭﻭﺏ ﻋﻨﻴﻔﺔ‬ ‫ﺒﻴﻥ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ع‪ :2‬ﻷﻨﻜﻡ ﻻ ﺘﻁﻠﺒﻭﻥ ‪ :‬ﻻ ﺘﻁﻠﺒﻭﻥ ﺍﷲ ﻭﺍﻟﺤﻴﺎﺓ ﺍﻟﺭﻭﺤﻴﺔ ﻤﻌﻪ‪.‬‬ ‫)‪ (2‬ﻋﺩﻡ ﺍﻟﺸﺒﻊ ﺍﻟﺸﻬﻭﺍﺕ ﺍﻟﺸﺭﻴﺭﺓ ﺍﻟﺘﻰ ﺘﻭﻟﺩ ﺍﻷﻨﺎﻨﻴﺔ ﻓﻰ ﺍﻹﻨﺴﺎﻥ ﻓﺘﺠﻌﻠﻪ ﻁﻤﱠﺎﻋًﺎ‪ ،‬ﻓﻴﺠﺭﻯ‬ ‫ﻭﺭﺍﺀ ﺍﻟﺸﻬﻭﺍﺕ ﻭﻴﺴﺘﺨﺩﻡ ﻜل ﻭﺴﺎﺌل ﺍﻟﺸﺭ ﻤﺜل ﺨﻁﺎﻴﺎ ﺍﻟﺠﺴﺩ ﻭﺍﻟﺨﺼﺎﻡ ﻭﺍﻟﻘﺘل ﻭﻟﻜﻨﻪ ﻻ ﻴﺸﺒﻊ‬ ‫ﻤﻥ ﺸﻬﻭﺘﻪ ﺒل ﻴﺯﺩﺍﺩ ﻋﻁﺸﻪ ﺇﻟﻴﻬﺎ‪ ،‬ﻜﻤﻥ ﻴﺠﺭﻯ ﻭﺭﺍﺀ ﺍﻟﺴﺭﺍﺏ ﻓﻼ ﻴﺭﺘﻭﻯ ﺃﺒﺩًﺍ ﺒل ﻴﺘﻭﻩ ﻓﻰ ﺒﺭﻴﺔ‬ ‫ﺍﻟﻌﺎﻟﻡ ﻷﻨﻪ ﻻ ﻴﻁﻠﺏ ﺍﷲ ﻭﺍﻟﺭﻭﺤﻴﺎﺕ ﺒل ﺸﻬﻭﺍﺘﻪ ﺍﻟﻤﺎﺩﻴﺔ ﻓﻘﻁ ﺍﻟﺘﻰ ﺘﺯﻴﺩ ﻋﻁﺸﻪ‪.‬‬ ‫‪129‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ع‪ (3) :3‬ﻓﺴﺎﺩ ﺍﻟﻌﻼﻗﺔ ﻤﻊ ﺍﷲ‬ ‫ﻴﻅﻬﺭ ﺍﻟﺭﺴﻭل ﺃﻥ ﺍﻹﻨﻐﻤﺎﺱ ﻓﻰ ﺍﻟﺸﻬﻭﺍﺕ ﻴﻔﺴﺩ ﺍﻟﻌﻼﻗﺔ ﺒﺎﷲ‪ ،‬ﻓﺼﻠﻭﺍﺘﻬﻡ ﺘﺘﺠﻪ ﺇﻟﻰ ﺍﻟﻁﻠﺒﺎﺕ‬ ‫ﺍﻟﻤﺎﺩﻴﺔ ﻭﺘﺘﺭﻙ ﻤﺤﺒﺔ ﺍﷲ ﻭﺍﻵﺨﺭﻴﻥ ﻭﻟﺫﺍ ﻻ ﻴﺴﺘﺠﻴﺏ ﺍﷲ ﻟﻬﻡ‪ ،‬ﻓﻼ ﻴﻨﺎﻟﻭﻥ ﺸﻴﺌًﺎ ﻤﻤﺎ ﻁﻠﺒﻭﻩ ﻷﻨﻬﻡ‬ ‫ﻴﻁﻠﺒﻭﻥ ﺸﻬﻭﺍﺘﻬﻡ ﺍﻟﺸﺭﻴﺭﺓ‪.‬‬ ‫ع‪ (4) :4‬ﻋﺩﺍﻭﺓ ﺍﷲ ‪:‬‬ ‫ﻴﺸﺒﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻋﻼﻗﺔ ﺍﷲ ﺒﺸﻌﺒﻪ ﺒﺭﺒﺎﻁ ﺍﻟﻌﺭﻴﺱ ﺒﻌﺭﻭﺴﻪ ﻭﻴﻌﺘﺒﺭ ﻤﺤﺒﺔ ﺍﻟﻤﺅﻤﻥ ﻟﻠﻌﺎﻟﻡ‬ ‫ﺯﻨﺎ ﺭﻭﺤﻰ‪ ،‬ﻓﻴﻌﻠﻥ ﺒﻭﻀﻭﺡ ﺃﻨﻬﺎ ﻋﺩﺍﻭﺓ ﷲ‪ ،‬ﻷﻨﻬﺎ ﺘﺄﺨﺫ ﺍﻹﻨﺴﺎﻥ ﺒﻌﻴﺩًﺍ ﻋﻨﻪ ﻓﻴﻨﺸﻐل ﺒﻤﺤﺒﺔ ﺍﻟﻌﺎﻟﻡ‬ ‫ﺍﻟﺫﻯ ﻜﺎﻥ ﻴﻨﺒﻐﻰ ﺃﻥ ﻴﻜﻭﻥ ﻤﺠﺭﺩ ﻗﻨﻁﺭﺓ ﻟﻠﻌﺒﻭﺭ ﺇﻟﻰ ﺍﻟﻌﺭﺱ ﺍﻟﺴﻤﺎﻭﻯ‪ .‬ﻓﺎﷲ ﻴﻁﻠﺏ ﻤﻨﺎ ﺍﻟﻤﺤﺒﺔ‬ ‫ﻤﻥ ﻜل ﻗﻠﻭﺒﻨﺎ ﺒﺎﻋﺘﺒﺎﺭﻩ ﺯﻭﺠًﺎ ﻴﻨﺘﻅﺭ ﻤﻥ ﻋﺭﻭﺴﻪ ﻜل ﻗﻠﺒﻬﺎ‪ .‬ﻟﺫﻟﻙ ﻴﻘـﻭل ﺒﻭﻟـﺱ ﺍﻟﺭﺴﻭل‬ ‫"ﻓﺈﻨـﻰ ﺃﻏـﺎﺭ ﻋﻠﻴﻜـﻡ ﻏﻴـﺭﺓ ﺍﷲ ﻷﻨﻰ ﺨﻁﺒﺘﻜـﻡ ﻟﺭﺠـل ﻭﺍﺤﺩ ﻷﻗﺩﻡ ﻋﺫﺭﺍﺀ ﻋﻔﻴﻔﺔ ﻟﻠﻤﺴﻴﺢ"‬ ‫)‪2‬ﻜﻭ ‪ ،(2 :11‬ﺃﻯ ﺃﻥ ﻜل ﺇﻨﺴﺎﻥ ﻟﻪ ﺤﺭﻴﺔ ﺍﻹﺭﺍﺩﺓ ﻟﻴﺨﺘﺎﺭ ﺇﻤﺎ ﺃﻥ ﻴﺤﺏ ﺍﷲ ﻭﻴﺒﻐﺽ ﺍﻟﻌﺎﻟﻡ ﺃﻭ‬ ‫ﻴﺤﺏ ﺍﻟﻌﺎﻟﻡ ﻭﻴﺒﻐﺽ ﺍﷲ‪.‬‬ ‫ع‪ :5‬ﺍﻟﺭﻭﺡ ﺍﻟﺫﻯ ﺤل ﻓﻴﻨﺎ ‪ :‬ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﺍﻟﺫﻯ ﺤل ﻓﻴﻨﺎ ﻓﻰ ﺴﺭ ﺍﻟﻤﻴﺭﻭﻥ‪.‬‬ ‫ﻴﺸﺘﺎﻕ ﺇﻟﻰ ﺍﻟﺤﺴﺩ ‪ :‬ﻴﺤﺒﻨﺎ ﻭﻴﻐﻴﺭ ﻋﻠﻴﻨﺎ ﻤﻥ ﺘﺴﻠﻁ ﺇﺒﻠﻴﺱ ﻭﻴﺴﻌﻰ ﻟﻴﺭﺩﻨﺎ ﺇﻟﻰ ﻤﺤﺒﺘﻪ‪.‬‬ ‫ﻤﻥ ﻴﺤﺏ ﺍﻟﻌﺎﻟﻡ ﻭﻴﺘﻌﻠﻕ ﺒﺎﻟﻤﺎﺩﻴﺎﺕ ﻴﻌﺎﺩﻯ ﺍﷲ‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻜﻠﻪ ﻴﻌﻠﻥ ﻤﺤﺒﺔ ﺍﷲ ﻟﻨﺎ‬ ‫ﻭﻏﻴﺭﺘﻪ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﺍﻟﺫﻯ ﺤل ﻓﻴﻨﺎ ﺒﺴﺭ ﺍﻟﻤﻴﺭﻭﻥ ﻴﻐﻴﺭ ﻋﻠﻴﻨﺎ ﺇﺫﺍ ﺘﻌﻠﻘﻨﺎ ﺒﺎﻟﺸﻬﻭﺍﺕ‬ ‫ﻭﺍﻟﻤﺎﺩﻴﺎﺕ‪ ،‬ﻓﻼ ﻴﻘﻑ ﻀﺩﻨﺎ ﺇﺫﺍ ﻋﺎﺩﻴﻨﺎﻩ ﺒل ﺒﺤﺒﻪ ﻴﺭﻴﺩ ﺇﺭﺠﺎﻋﻨﺎ ﺇﻟﻴﻪ ﻭﻴﺨﻠﺼﻨﺎ ﻤﻥ ﻗﺒﻀﺔ ﺇﺒﻠﻴﺱ‬ ‫ﺒل ﻭﻴﻌﻁﻴﻨﺎ ﻨﻌﻤﺔ ﻟﻜﻰ ﻨﻘﺎﻭﻡ ﺤﺭﻭﺏ ﺍﻟﺸﻴﻁﺎﻥ ﺜﻡ ﻴﻤﺘﻌﻨﺎ ﺒﺴﻼﻡ ﻭﻓﺭﺡ ﻭﺘﻠﺫﺫ ﺒﻌﺸﺭﺘﻪ‪.‬‬ ‫ع‪ -5 :6‬ﺍﻟﻜﺒﺭﻴﺎﺀ ‪ :‬ﺘﻨﺘﺞ ﺍﻟﺸﻬﻭﺍﺕ ﺍﻟﻜﺒﺭﻴﺎﺀ ﺍﻟﺫﻯ ﻴﺠﻌل ﺍﻹﻨﺴﺎﻥ ﻴﺯﺩﺍﺩ ﻓﻰ ﺍﻟﺸﻬﻭﺍﺕ‬ ‫ﻭﻴﻔﻘﺩ ﻨﻌﻤﺔ ﺍﷲ ﻭﻴﻘﺎﻭﻤﻪ ﻓﻴﻐﻀﺏ ﻋﻠﻴﻪ ﻷﺠل ﻋﻨﺎﺩﻩ‪ .‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ‪ ،‬ﻤﻥ ﻴﺘﻀﻊ ﺃﻤﺎﻡ ﺍﷲ‬ ‫ﻴﺨﻠﺼﻪ ﻤﻥ ﺨﻁﺎﻴﺎﻩ ﻭﻴﻤﺘﻌﻪ ﺒﻌﺸﺭﺘﻪ‪.‬‬ ‫‪130‬‬

‫اح ال ﱠرابِ ُع‬ ‫األَ ْ‬ ‫ص َح ُ‬

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‫ﺇﻥ ﻜﻨﺕ ﻤُﺤﺎ َﺭﺒًﺎ ﺒﺄﻯ ﺸﻬﻭﺓ‪ ،‬ﻓﺘﺫﻟل ﺃﻤﺎﻡ ﺍﷲ ﻓﻰ ﺘﻭﺒﺔ ﻭﺍﺘﻀﺎﻉ ﻟﻴﺭﻓﻌﻬﺎ ﻋﻨﻙ‪ ،‬ﻭﻻ‬

‫ﺘﻨﺯﻋﺞ ﻤﻬﻤﺎ ﺴﻘﻁﺕ ﺒل ﺜﺎﺒﺭ ﻓﻰ ﺠﻬﺎﺩﻙ ﻭﻜﻥ ﺤﺭﻴﺼًﺎ ﻓﻰ ﺍﻹﺒﺘﻌﺎﺩ ﻋﻥ ﻤﺼﺎﺩﺭ ﻫﺫﻩ‬ ‫ﺍﻟﺸﻬﻭﺍﺕ‪.‬‬

‫)‪ (2‬التوبة والجھاد الروحى )ع‪:(12-7‬‬ ‫ﺏ ﹺﺇﹶﻟ ْﻴ ﹸﻜﻢْ‪َ .‬ﻧﻘﱡﻮﺍ ﹶﺃْﻳ ِﺪَﻳﻜﹸ ْﻢ ﹶﺃﻳﱡﻬَﺎ‬ ‫ﺏ ِﻣ ْﻨ ﹸﻜ ْﻢ‪ِ8 ،‬ﺍ ﹾﻗَﺘ ﹺﺮﺑُﻮﺍ ﹺﺇﻟﹶﻰ ﺍﻟﻠﱠ ِﻪ ﹶﻓَﻴ ﹾﻘَﺘ ﹺﺮ َ‬ ‫ﺲ ﹶﻓَﻴ ْﻬﺮُ َ‬ ‫ﻀﻌُﻮﺍ ِﻟﻠﱠ ِﻪ‪ ،‬ﻗﹶﺎ ﹺﻭﻣُﻮﺍ ﹺﺇْﺑﻠِﻴ َ‬ ‫‪7‬ﻓﹶﺎ ْﺧ َ‬

‫ﺡ‬ ‫ﺤ ﹸﻜ ﹸﻜ ْﻢ ﹺﺇﻟﹶﻰ َﻧ ْﻮ ﹴ‬ ‫ﺿِ‬ ‫ﺤﻮﱠ ﹾﻝ َ‬ ‫ﺨﻄﹶﺎﺓﹸ‪َ ،‬ﻭ ﹶﻃﻬﱢﺮُﻭﺍ ﹸﻗﻠﹸﻮَﺑ ﹸﻜ ْﻢ ﻳَﺎ ﹶﺫﻭﹺﻯ ﺍﻟﺮﱠﹾﺃَﻳ ْﻴﻦﹺ‪9 .‬ﺍ ﹾﻛَﺘِﺌﺒُﻮﺍ َﻭﻧُﻮﺣُﻮﺍ ﻭَﺍْﺑﻜﹸﻮﺍ‪ ،‬ﻟِﻴَﺘ َ‬ ‫ﺍﹾﻟ ُ‬ ‫ﻀﻌُﻮﺍ ﹸﻗﺪﱠﺍ َﻡ ﺍﻟﺮﱠﺏﱢ ﹶﻓَﻴ ْﺮ ﹶﻓ َﻌ ﹸﻜﻢْ‪.‬‬ ‫َﻭ ﹶﻓ َﺮﺣُﻜﹸ ْﻢ ﹺﺇﻟﹶﻰ ﹶﻏﻢﱟ‪10 .‬ﺍﺗﱠ ِ‬

‫ﺱ َﻭَﻳﺪِﻳ ُﻦ ﺍﻟﻨﱠﺎﻣُﻮﺱَ‪.‬‬ ‫‪ 11‬ﹶﻻ َﻳ ﹸﺬﻡﱠ َﺑ ْﻌﻀُﻜﹸ ْﻢ َﺑ ْﻌﻀًﺎ ﹶﺃﻳﱡﻬَﺎ ﺍ ِﻹ ْﺧ َﻮﺓﹸ‪ ،‬ﺍﻟﱠﺬِﻯ َﻳ ﹸﺬﻡﱡ ﹶﺃﺧَﺎ ُﻩ َﻭَﻳﺪِﻳ ُﻦ ﹶﺃﺧَﺎ ُﻩ‪َ ،‬ﻳ ﹸﺬﻡﱡ ﺍﻟﻨﱠﺎﻣُﻮ َ‬ ‫ﺿ ُﻊ ﺍﻟﻨﱠﺎﻣُﻮﺱﹺ‪ ،‬ﺍﹾﻟﻘﹶﺎ ِﺩﺭُ‬ ‫ﻼ ﺑﹺﺎﻟﻨﱠﺎﻣُﻮﺱﹺ‪َ ،‬ﺑ ﹾﻞ َﺩﻳﱠﺎﻧًﺎ ﹶﻟﻪُ‪12 .‬ﻭَﺍ ِﺣﺪٌ ﻫُ َﻮ ﻭَﺍ ِ‬ ‫ﺖ ﻋَﺎ ِﻣ ﹰ‬ ‫ﺴ َ‬ ‫ﺱ‪ ،‬ﹶﻓ ﹶﻠ ْ‬ ‫ﺖ َﺗﺪِﻳ ُﻦ ﺍﻟﻨﱠﺎﻣُﻮ َ‬ ‫َﻭﹺﺇ ﹾﻥ ﻛﹸ ْﻨ َ‬ ‫ﺖ ﻳَﺎ َﻣ ْﻦ َﺗﺪِﻳ ُﻦ ﹶﻏ ْﻴ َﺮﻙَ؟‬ ‫ﺺ َﻭﻳُ ْﻬ ِﻠﻚَ‪ .‬ﹶﻓ َﻤ ْﻦ ﹶﺃْﻧ َ‬ ‫ﺨﻠﱢ َ‬ ‫ﹶﺃ ﹾﻥ ﻳُ َ‬ ‫ع‪ :7‬ﺍﻻﺘﻀﺎﻉ ﻭﺍﻟﺨﻀﻭﻉ ﷲ ﺒﻁﺎﻋﺔ ﻭﺼﺎﻴﺎﻩ ﻴﺴﻨﺩﺍﻥ ﺍﻹﻨﺴﺎﻥ ﺒﻘﻭﺓ ﻟﻴﻘﺎﻭﻡ ﺤﺭﻭﺏ ﺇﺒﻠﻴﺱ‬ ‫ﻓﻼ ﻴﺨﺎﻑ ﻤﻨﻪ‪ ،‬ﺒل ﻋﻠﻰ ﺍﻟﻌﻜﺱ ﻴﺨﺎﻑ ﺇﺒﻠﻴﺱ ﻤﻥ ﻗﻭﺓ ﺍﷲ ﻭﻴﺒﺘﻌﺩ ﻋﻥ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺠﺎﻫﺩ‪.‬‬ ‫ع‪ :8‬ﺍﻗﺘﺭﺒﻭﺍ ﺇﻟﻰ ﺍﷲ ﻓﻴﻘﺘﺭﺏ ﺇﻟﻴﻜﻡ ‪ :‬ﺇﻗﺘﺭﺒﻭﺍ ﺇﻟﻰ ﺍﷲ ﺒﺎﻟﺼﻼﺓ ﻭﻗﺭﺍﺀﺓ ﻜﻼﻤﻪ ﺍﻟﻤﻘﺩﺱ‬ ‫ﻭﺍﻟﺘﻨﺎﻭل ﻤﻥ ﺍﻷﺴﺭﺍﺭ ﺍﻟﻤﻘﺩﺴﺔ‪ ،‬ﺤﻴﻨﺌﺫ ﺘﺸﻌﺭﻭﻥ ﺒﻘﺭﺒﻪ ﻤﻨﻜﻡ ﻷﻨﻪ ﻗﺭﻴﺏ ﻤﻨﻜﻡ ﻭﺍﻗﺘﺭﺍﺒﻜﻡ ﻤﻨﻪ ﻫﻭ‬ ‫ﺘﺠﺎﻭﺏ ﻤﻊ ﻤﺤﺒﺘﻪ‪ ،‬ﻓﺘﺸﻌﺭﻭﺍ ﺤﻴﻨﺌﺫ ﺃﻨﻪ ﻴﻘﺘﺭﺏ ﻤﻨﻜﻡ ﻭﺘﺘﻤﺘﻌﻭﻥ ﺒﺭﻋﺎﻴﺘﻪ ﻭﻋﻨﺎﻴﺘﻪ ﺃﻜﺜﺭ ﻤﻥ ﺫﻯ‬ ‫ﻗﺒل‪.‬‬ ‫ﻨﻘﻭﺍ ﺃﻴﺩﻴﻜﻡ ﺃﻴﻬﺎ ﺍﻟﺨﻁﺎﺓ ‪ :‬ﺒﺎﻟﺘﻭﺒﺔ ﻋﻥ ﺨﻁﺎﻴﺎﻜﻡ ﻭﺍﻟﺘﻰ ﺘﻅﻬﺭ ﻓﻰ ﺴﻠﻭﻜﻜﻡ ﻭﺃﻋﻤﺎﻟﻜﻡ ﺍﻟ ُﻤﺸﹶﺎﺭ‬ ‫ﺇﻟﻴﻬﺎ ﺒﺎﻷﻴﺩﻯ‪.‬‬ ‫ﻁﻬّﺭﻭﺍ ﻗﻠﻭﺒﻜﻡ ﻴﺎ ﺫﻭﻯ ﺍﻟﺭﺃﻴﻴﻥ ‪ :‬ﻴﺎ ﻤﻥ ﺘﺘﻘﻠﱠﺒﻭﻥ ﺒﻴﻥ ﻤﺤﺒﺔ ﺍﻟﻌﺎﻟﻡ ﻭﻤﺤﺒﺔ ﺍﷲ ﺘﻁﻬﺭﻭﺍ ﻤﻥ‬ ‫ﻫﺫﺍ ﺍﻟﺘﻘﻠﺏ ﻭﺍﺭﻓﻀﻭﺍ ﻤﺤﺒﺔ ﺍﻟﻌﺎﻟﻡ ﻟﺘﻜﻭﻨﻭﺍ ﺒﺭﺃﻯ ﻭﺍﺤﺩ ﻭﻫﻭ ﻤﺤﺒﺔ ﺍﷲ‪.‬‬ ‫ﻴﺩﻋﻭﻫﻡ ﻟﻠﺼﻼﺓ ﻭﻗﺭﺍﺀﺓ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﻭﺍﻟﺘﻭﺒﺔ ﻋﻥ ﺍﻟﺨﻁﺎﻴﺎ ﻟﻴﺴﻴﺭﻭﺍ ﻓﻰ ﻤﺤﺒﺔ ﺍﷲ‪.‬‬ ‫‪131‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ﻻ ﻤﻥ‬ ‫ع‪ :9‬ﻴﺩﻋﻭﻫﻡ ﺇﻟﻰ ﺍﻟﺘﻭﺒﺔ ﺍﻟﻌﻤﻴﻘﺔ ﺒﺎﻨﺴﺤﺎﻕ ﻭﺩﻤﻭﻉ ﻓﻰ ﻀﻴﻕ ﻤﻥ ﺍﻟﺨﻁﻴﺔ ﺒﺩ ﹰ‬ ‫ﺍﻹﻨﻐﻤﺎﺱ ﻓﻰ ﺃﻓﺭﺍﺡ ﺍﻟﺸﻬﻭﺍﺕ ﻭﻟﺫﺍﺘﻬﺎ ﺍﻟﻔﺎﺴﺩﺓ ﻭﻀﺤﻜﺎﺘﻬﺎ ﺍﻟﺸﺭﻴﺭﺓ‪.‬‬ ‫ع‪ :10‬ﺇﺫﺍ ﺸﻌﺭﻭﺍ ﺒﻔﻅﺎﻋﺔ ﺨﻁﺎﻴﺎﻫﻡ ﺴﻴﻨﺩﻤﻭﻥ ﺒﺎﺘﻀﺎﻉ ﻁﺎﻟﺒﻴﻥ ﻤﻌﻭﻨﺔ ﺍﷲ ﻭﻏﻔﺭﺍﻨﻪ‪،‬‬ ‫ﻭﻋﻠﻰ ﻗﺩﺭ ﻤﺎ ﻴﺘﺫﱠﻟﻠﻭﺍ ﺃﻤﺎﻤﻪ ﻴﺭﻓﻊ ﻋﻨﻬﻡ ﺨﻁﺎﻴﺎﻫﻡ ﻭﻴﺒﺎﺭﻜﻬﻡ ﺒل ﻴﻤﺠﺩﻫﻡ ﺃﻴﻀًﺎ ﻭﻴﻤﺘﻌﻬﻡ ﺒﻤﺤﺒﺘﻪ‪.‬‬ ‫ع‪ :11‬ﻴﻨﻬﻴﻬﻡ ﺍﻟﺭﺴﻭل ﻋﻥ ﺍﻹﺩﺍﻨﺔ ﻷﻨﻬﺎ ﻟﻴﺴﺕ ﻓﻘﻁ ﻀﺩ ﻤﻥ ﻴﺩﻴﻨﻭﻨﻪ ﺒل ﺃﻴﻀًﺎ ﻀﺩ‬ ‫ﺍﻟﻨﺎﻤﻭﺱ ﺍﻟﺫﻯ ﻴﻭﺼﻰ ﺒﻤﺤﺒﺔ ﺍﻟﻘﺭﻴﺏ‪ .‬ﻓﻤﻥ ﻴﺩﻴﻥ ﻴﻜﺴﺭ ﺍﻟﻨﺎﻤﻭﺱ ﻭﻴﺼﻴﺭ ﻀﺩﻩ ﺃﻯ ﻴﺩﻴﻨﻪ ﺒﺴﺒﺏ‬ ‫ﺃﻓﻌﺎﻟﻪ ﻭﻫﻰ ﺇﺩﺍﻨﺔ ﻏﻴﺭﻩ‪.‬‬ ‫ع‪ :12‬ﺍﷲ ﻫﻭ ﻭﺍﻀﻊ ﺍﻟﻨﺎﻤﻭﺱ ﻭﻫﻭ ﻭﺤﺩﻩ ﺩﻴﱠﺎﻥ ﺍﻟﻌﺎﻟﻡ ﻜﻠﻪ‪ .‬ﻓﻜﻴﻑ ﺘﺘﺠﺎﺴﺭ ﺃﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ‬ ‫ﻭﺘﺩﻴﻥ ﻏﻴﺭﻙ ؟ ﺇﻨﻙ ﺒﻬﺫﺍ ﺘﻐﺘﺼﺏ ﻤﻜﺎﻥ ﺍﷲ ﺍﻟﺩﻴﺎﻥ ﻓﺘﻌﺭﱢﺽ ﻨﻔﺴﻙ ﻟﺩﻴﻨﻭﻨﺘﻪ ﻭﻋﻘﺎﺒﻪ‪ ،‬ﻓﺎﷲ ﺒﺭﺤﻤﺘﻪ‬ ‫ﻗﺎﺩﺭ ﺃﻥ ﻴﻘﻭﺩ ﺇﺨﻭﺘﻙ ﺍﻟﺴﺎﻗﻁﻴﻥ ﻓﻰ ﺍﻟﺨﻁﻴﺔ ﻟﻴﺨﻠﺼﻭﺍ‪ ،‬ﺃﻤﺎ ﺃﻨﺕ ﻓﺘﻬﻠﻙ ﺒﺴﺒﺏ ﺇﺼﺭﺍﺭﻙ ﻋﻠﻰ‬ ‫ﺍﻹﺩﺍﻨﺔ‪.‬‬

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‫ﺇﻫﺘﻡ ﺒﺘﻭﺒﺘﻙ ﻓﺘﻠﺘﻤﺱ ﺍﻷﻋﺫﺍﺭ ﻟﻤﻥ ﻴﺨﻁﺌﻭﻥ ﺤﻭﻟﻙ‪ ،‬ﻭﻋﻠﻰ ﻗﺩﺭ ﺍﺘﻀﺎﻋﻙ ﺃﻤﺎﻡ ﺍﷲ‬

‫ﺘﻔﻴﺽ ﻋﻠﻴﻙ ﻤﺭﺍﺤﻤﻪ‪ .‬ﻜﻥ ﺇﻴﺠﺎﺒﻴًﺎ ﻭﺍﻫﺘﻡ ﺒﺘﻭﺒﺘﻙ ﻭﺍﻟﺠﻬﺎﺩ ﻀﺩ ﺍﻟﺨﻁﻴﺔ ﺃﻤﺎ ﺍﻵﺨﺭﻴﻥ ﺍﻟﺫﻴﻥ‬ ‫ﻴﺴﻘﻁﻭﻥ ﻓﻰ ﺍﻟﺨﻁﻴﺔ ﻤﺜﻠﻙ‪ ،‬ﻓﺼ ﹺل ﻷﺠﻠﻬﻡ ﻟﻴﺭﺤﻤﻙ ﺍﷲ ﻭﻴﺭﺤﻤﻬﻡ‪.‬‬

‫)‪ (3‬اإلتكال على ﷲ )ع‪:(17-13‬‬ ‫ﺼ ﹺﺮﻑُ َﺳَﻨ ﹰﺔ‬ ‫‪َ 13‬ﻫ ﹸﻠﻢﱠ ﺍﻵ ﹶﻥ ﹶﺃﻳﱡﻬَﺎ ﺍﹾﻟﻘﹶﺎِﺋﻠﹸﻮﻥﹶ‪َ» :‬ﻧ ﹾﺬ َﻫﺐُ ﺍﹾﻟَﻴ ْﻮ َﻡ ﹶﺃ ْﻭ ﹶﻏﺪًﺍ ﹺﺇﻟﹶﻰ َﻫ ِﺬ ِﻩ ﺍﹾﻟ َﻤﺪِﻳَﻨ ِﺔ ﹶﺃ ْﻭ ِﺗ ﹾﻠﻚَ‪َ ،‬ﻭ ُﻫﻨَﺎ َﻙ َﻧ ْ‬ ‫ﻼ‬ ‫ﺠﺮُ َﻭَﻧ ْﺮَﺑﺢُ‪14 «.‬ﹶﺃْﻧﺘُﻢُ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻻ َﺗ ْﻌ ﹺﺮﻓﹸﻮ ﹶﻥ ﹶﺃ ْﻣ َﺮ ﺍﹾﻟ َﻐ ِﺪ‪َ ،‬ﻷﻧﱠﻪُ ﻣَﺎ ِﻫ َﻰ َﺣﻴَﺎُﺗ ﹸﻜﻢْ؟ ﹺﺇﻧﱠﻬَﺎ ُﺑﺨَﺎﺭٌ‪َ ،‬ﻳ ﹾﻈ َﻬﺮُ ﹶﻗﻠِﻴ ﹰ‬ ‫ﻭَﺍ ِﺣ َﺪ ﹰﺓ َﻭَﻧﺘﱠ ﹺ‬ ‫‪132‬‬

‫اح ال ﱠرابِ ُع‬ ‫األَ ْ‬ ‫ص َح ُ‬

‫ﺸﻨَﺎ‪َ ،‬ﻧ ﹾﻔ َﻌﻞﹸ َﻫﺬﹶﺍ ﹶﺃ ْﻭ ﺫﹶﺍﻙَ‪َ 16 «.‬ﻭﹶﺃﻣﱠﺎ ﺍﻵ ﹶﻥ‪ ،‬ﹶﻓﹺﺈﻧﱠﻜﹸ ْﻢ‬ ‫ﺽ ﹶﺃ ﹾﻥ َﺗﻘﹸﻮﻟﹸﻮﺍ‪» :‬ﹺﺇ ﹾﻥ ﺷَﺎ َﺀ ﺍﻟﺮﱠﺏﱡ َﻭ ِﻋ ْ‬ ‫ﺤﻞﱡ‪ِ 15 .‬ﻋ َﻮ َ‬ ‫ﻀ َﻤ ِ‬ ‫ﹸﺛﻢﱠ َﻳ ْ‬ ‫ﻚ‬ ‫ﺴﻨًﺎ َﻭ ﹶﻻ َﻳ ْﻌ َﻤﻞﹸ‪ ،‬ﹶﻓ ﹶﺬِﻟ َ‬ ‫ﺨﺮُﻭ ﹶﻥ ﻓِﻰ َﺗ َﻌ ﱡﻈ ِﻤﻜﹸﻢْ‪ .‬ﹸﻛ ﱡﻞ ﺍ ﹾﻓِﺘﺨَﺎ ﹴﺭ ِﻣ ﹾﺜﻞﹸ َﻫﺬﹶﺍ َﺭﺩِﻯﺀٌ‪ 17 .‬ﹶﻓ َﻤ ْﻦ َﻳ ْﻌ ﹺﺮﻑُ ﹶﺃ ﹾﻥ َﻳ ْﻌ َﻤ ﹶﻞ َﺣ َ‬ ‫َﺗ ﹾﻔَﺘ ِ‬ ‫َﺧ ِﻄﻴﱠﺔﹲ ﹶﻟﻪُ‪.‬‬ ‫ع‪ :13‬ﻴﻭﺒﺦ ﺍﻟﻤﻌﺘﻤﺩﻴﻥ ﻋﻠﻰ ﻗﻭﺘﻬﻡ ﻭﻤﻨﺸﻐﻠﻴﻥ ﺒﻤﺤﺒﺔ ﺍﻟﻤﺎل‪ ،‬ﻓﻴﺫﻫﺒﻭﻥ ﻤﻥ ﻤﻜﺎﻥ ﺇﻟﻰ ﺁﺨﺭ‬ ‫ﻟﻠﺘﺠﺎﺭﺓ ﻭﺍﻟﺭﺒﺢ ﺩﻭﻥ ﺍﺘﻜﺎل ﻋﻠﻰ ﺍﷲ‪ .‬ﻓﻠﻴﺴﺕ ﺍﻟﺘﺠﺎﺭﺓ ﻓﻰ ﺤﺩ ﺫﺍﺘﻬﺎ ﺨﻁﺄ ﻭﻟﻜﻥ ﻋﺩﻡ ﺍﻹﺘﻜﺎل ﻋﻠﻰ‬ ‫ﺍﷲ ﻫﻭ ﺍﻟﺨﻁﺄ‪.‬‬ ‫ع‪ :14‬ﻴﻨﺒﻬﻬﻡ ﺇﻟﻰ ﺃﻨﻬﻡ ﻻ ﻴﻌﺭﻓﻭﻥ ﻤﺘﻰ ﻴﻨﺘﻬﻰ ﻋﻤﺭﻫﻡ ﻷﻥ ﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻗﺼﻴﺭﺓ‪،‬‬ ‫ﻭﻴﺸﺒﻬﻬﺎ ﺒﺎﻟﺒﺨﺎﺭ ﺍﻟﺫﻯ ﻴﺒﺩﻭ ﻟﻪ ﺸﻜل ﻜﺒﻴﺭ ﻭﻟﻜﻥ ﺴﺭﻋﺎﻥ ﻤﺎ ﻴﺘﺒﺩﺩ‪ .‬ﻓﻠﺫﺍ ﻴﻨﺒﻐﻰ ﺍﻨﺘﻬﺎﺯ ﻓﺭﺼﺔ‬ ‫ﺍﻟﻌﻤﺭ ﻟﻠﺘﻭﺒﺔ ﻋﻥ ﻤﺤﺒﺔ ﺍﻟﻤﺎل ﻭﻜل ﺍﻟﺨﻁﺎﻴﺎ ﻭﺍﻹﻫﺘﻤﺎﻡ ﺒﺨﻼﺹ ﺍﻟﻨﻔﺱ‪ ،‬ﺃﻤﺎ ﺃﻋﻤﺎل ﺍﻟﻌﺎﻟﻡ ﻓﻴﻨﺒﻐﻰ‬ ‫ﺍﻹﺘﻜﺎل ﻋﻠﻰ ﺍﷲ ﻓﻴﻬﺎ ﻭﻴﻅل ﺍﷲ ﻫﻭ ﺍﻟﻬﺩﻑ ﺍﻟﻭﺤﻴﺩ ﻟﻠﺤﻴﺎﺓ‪.‬‬ ‫ع‪ :15‬ﻴﻭﻀﺢ ﺍﻟﺭﺴﻭل ﻫﻨﺎ ﺍﻟﺘﺼﺭﻑ ﺍﻟﺴﻠﻴﻡ ﻭﻫﻭ ﺍﻹﺘﻜﺎل ﻋﻠﻰ ﺍﷲ ﺜﻡ ﻤﻤﺎﺭﺴﺔ ﺃﻯ ﻋﻤل‬ ‫ﺃﻭ ﺘﺠﺎﺭﺓ‪ .‬ﻓﺎﻟﺼﻼﺓ ﺃﻤﺭ ﺃﺴﺎﺴﻰ ﻗﺒل ﺍﻟﺒﺩﺀ ﻓﻰ ﺃﻯ ﻋﻤل‪.‬‬ ‫ع‪ :16‬ﻴﻭﺒﺦ ﻜﺒﺭﻴﺎﺀﻫﻡ ﺃﻴﻀًﺎ ﻭﺍﻓﺘﺨﺎﺭﻫﻡ ﺒﻘﻭﺘﻬﻡ ﻭﺃﻤﻭﺍﻟﻬﻡ‪ ،‬ﻓﻬﺫﺍ ﺍﻟﻜﺒﺭﻴﺎﺀ ﺭﺩﺉ ﻭﻤﺭﻓﻭﺽ‬ ‫ﻤﻥ ﺍﷲ ﺒل ﻴﺠﻠﺏ ﻏﻀﺒﻪ ﻋﻠﻰ ﺍﻟﺒﺸﺭ‪.‬‬ ‫ع‪ :17‬ﻟﺌﻼ ﻴﺘﻜﺎﺴل ﺍﻟﺒﻌﺽ ﻋﻥ ﺍﻟﻌﻤل‪ ،‬ﻴﻨﺒﻬﻨﺎ ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺍﻟﻘﻴﺎﻡ ﺒﺠﻤﻴﻊ ﺍﻟﻭﺍﺠﺒﺎﺕ ﺍﻟﺤﺴﻨﺔ‪،‬‬ ‫ﻓﻜل ﺸﺊ ﺼﺎﻟﺢ ﻭﻤﻔﻴﺩ ﻻﺒﺩ ﻤﻥ ﺍﻹﻟﺘﺯﺍﻡ ﺒﻪ ﺴﻭﺍﺀ ﻓﻰ ﺍﻷﻋﻤﺎل ﺍﻟﻤﺎﺩﻴﺔ ﺃﻭ ﺍﻟﺭﻭﺤﻴﺔ ﻤﻊ ﺍﻹﺘﻜﺎل‬ ‫ﻋﻠﻰ ﺍﷲ ﻓﻴﻬﺎ‪ ،‬ﺒل ﻴﻨﺒﻐﻰ ﺍﻨﺘﻬﺎﺯ ﻜل ﻓﺭﺼﺔ ﻟﻌﻤل ﺍﻟﺨﻴﺭ ﻷﻥ ﺍﻟﻌﻤﺭ ﻗﺼﻴﺭ ﻭﺴﻴﻨﺘﻬﻰ ﺴﺭﻴﻌًﺎ‪،‬‬ ‫‪133‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ﻭﻷﻥ ﺍﷲ ﺃﻋﻁﺎﻨﺎ ﻓﺭﺼﺔ ﺍﻟﻌﻤل ﻓﻜﻴﻑ ﻨﻬﻤﻠﻬﺎ ؟! ﻓﺎﻟﻌﻤل ﺒﺭﻜﺔ ﻷﻨﻪ ﻤﻥ ﺃﺠل ﺍﷲ ﻭﻟﻴﺱ ﻭﺍﺠﺒًﺎ‬ ‫ﺜﻘﻴﻼﹰ‪ ،‬ﻭﺘﻀﻴﻴﻊ ﻓﺭﺹ ﺍﻟﻌﻤل ﻴﻌﺘﺒﺭ ﺨﻁﻴﺔ ﻴﺤﺎﺴﺏ ﻋﻠﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺃﻤﺎﻡ ﺍﷲ‪.‬‬

‫‪‬‬

‫ﻜﻥ ﻤﻬﺘﻤًﺎ ﻟﻴﺱ ﻓﻘﻁ ﺒﺎﻹﺒﺘﻌﺎﺩ ﻋﻥ ﺍﻟﺸﺭ ﺒل ﺃﻴﻀًﺎ ﺒﻌﻤل ﺍﻟﺨﻴﺭ ﻭﺍﻨﺘﻬﺎﺯ ﻜل ﻓﺭﺼﺔ‬

‫ﻟﺘﺸﺠﻴﻊ ﻭﻤﺴﺎﻨﺩﺓ ﻤﻥ ﺤﻭﻟﻙ؛ ﻭﺇﻥ ﺘﻬﺎﻭﻨﺕ ﻓﻘﺩﻡ ﺘﻭﺒﺔ ﻋﻥ ﺫﻟﻙ ﺃﻤﺎﻡ ﺃﺏ ﺍﻋﺘﺭﺍﻓﻙ ﺜﻡ ﻗﻡ ﻟﺘﻨﺘﻬﺯ‬ ‫ﺍﻟﻔﺭﺹ ﺍﻟﺠﺩﻴﺩﺓ ﻟﻌﻤل ﺍﻟﺨﻴﺭ‪.‬‬

‫‪134‬‬

‫اح َ‬ ‫س‬ ‫األَ ْ‬ ‫الخا ِم ُ‬ ‫ص َح ُ‬

‫اح َ‬ ‫س‬ ‫األَ ْ‬ ‫الخا ِم ُ‬ ‫ص َح ُ‬ ‫ﺍﻟﺰﻫﺪ ﻭﺍﻟﺼﺒﺮ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺨﺪﻣﺔ‬ ‫‪‬‬

‫)‪ (1‬عاقبة محبة المال )ع‪:(6-1‬‬ ‫ﲔ َﻋﻠﹶﻰ َﺷﻘﹶﺎ َﻭِﺗﻜﹸﻢُ ﺍﹾﻟﻘﹶﺎ ِﺩ َﻣﺔِ‪ِ 2 .‬ﻏﻨَﺎ ﹸﻛ ْﻢ ﹶﻗ ْﺪ َﺗ َﻬﺮﱠﺃﹶ‪َ ،‬ﻭِﺛﻴَﺎُﺑ ﹸﻜ ْﻢ ﹶﻗ ْﺪ‬ ‫‪َ 1‬ﻫ ﹸﻠﻢﱠ ﺍﻵ ﹶﻥ ﹶﺃﻳﱡﻬَﺎ ﺍ َﻷ ﹾﻏﹺﻨﻴَﺎﺀُ‪ ،‬ﺍْﺑﻜﹸﻮﺍ ﻣُ َﻮﹾﻟ ﹺﻮِﻟ َ‬ ‫ﺻ َﺪﹸﺃ ُﻫﻤَﺎ َﻳﻜﹸﻮ ﹸﻥ َﺷﻬَﺎ َﺩ ﹰﺓ َﻋ ﹶﻠ ْﻴ ﹸﻜﻢْ‪َ ،‬ﻭَﻳ ﹾﺄﻛﹸﻞﹸ ﹸﻟﺤُﻮ َﻣ ﹸﻜ ْﻢ ﹶﻛﻨَﺎ ﹴﺭ‪ ،‬ﹶﻗ ْﺪ‬ ‫ﺻ ِﺪﺋﹶﺎ‪َ ،‬ﻭ َ‬ ‫ﹶﺃ ﹶﻛ ﹶﻠﻬَﺎ ﺍﹾﻟ ُﻌﺚﱡ‪ 3 .‬ﹶﺫ َﻫﺒُ ﹸﻜ ْﻢ َﻭ ِﻓﻀﱠﺘُﻜﹸ ْﻢ ﹶﻗ ْﺪ َ‬ ‫ﺼ ُﺮﺥُ‪،‬‬ ‫ﺼﺪُﻭﺍ ُﺣﻘﹸﻮﹶﻟﻜﹸﻢُ‪ ،‬ﺍﹾﻟ َﻤ ْﺒﺨُﻮ َﺳﺔﹸ ِﻣ ْﻨ ﹸﻜ ْﻢ‪َ ،‬ﺗ ْ‬ ‫ﲑﺓِ‪ُ 4 .‬ﻫ َﻮﺫﹶﺍ ﺃﹸ ْﺟ َﺮﺓﹸ ﺍﹾﻟ ﹶﻔ َﻌ ﹶﻠ ِﺔ ﺍﻟﱠﺬِﻳ َﻦ َﺣ َ‬ ‫ﹶﻛَﻨ ْﺰُﺗ ْﻢ ﻓِﻰ ﺍ َﻷﻳﱠﺎ ﹺﻡ ﺍ َﻷ ِﺧ َ‬ ‫ﺡ ﺍﹾﻟ َ‬ ‫َﻭ ِ‬ ‫ﺽ‪َ ،‬ﻭَﺗَﻨﻌﱠ ْﻤﺘُ ْﻢ‪َ ،‬ﻭ َﺭﺑﱠ ْﻴُﺘ ْﻢ‬ ‫ﺠﻨُﻮﺩِ‪ 5 .‬ﹶﻗ ْﺪ َﺗ َﺮﻓﱠ ْﻬُﺘ ْﻢ َﻋﻠﹶﻰ ﺍ َﻷ ْﺭ ﹺ‬ ‫ﺤﺼﱠﺎﺩِﻳ َﻦ ﹶﻗ ْﺪ َﺩ َﺧ ﹶﻞ ﹺﺇﻟﹶﻰ ﹸﺃ ﹾﺫَﻧ ْﻰ َﺭﺏﱢ ﺍﹾﻟ ُ‬ ‫ﺻَﻴﺎ ُ‬ ‫ﹸﻗﻠﹸﻮَﺑ ﹸﻜﻢْ‪ ،‬ﹶﻛﻤَﺎ ﻓِﻰ َﻳ ْﻮ ﹺﻡ ﺍﻟﺬﱠْﺑﺢﹺ‪َ 6 .‬ﺣ ﹶﻜ ْﻤُﺘ ْﻢ َﻋﻠﹶﻰ ﺍﹾﻟﺒَﺎﺭﱢ‪ ،‬ﹶﻗَﺘ ﹾﻠُﺘﻤُﻮ ُﻩ‪ ،‬ﹶﻻ ُﻳﻘﹶﺎ ﹺﻭﻣُﻜﹸﻢْ!‬ ‫ع‪ :3-1‬ﺸﻘﺎﻭﺘﻜﻡ ﺍﻟﻘﺎﺩﻤﺔ ‪ :‬ﺍﻟﻌﺫﺍﺏ ﺍﻷﺒﺩﻯ‪.‬‬

‫ﺘﻬﺭﺃ ‪ :‬ﺘﺒﺩﺩ‪.‬‬

‫ﺍﻟﻌﺙ ‪ :‬ﺤﺸﺭﺓ ﺼﻐﻴﺭﺓ ﺘﺄﻜل ﺍﻟﻤﻼﺒﺱ‪.‬‬

‫ﻴﺩﻋﻭ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﺍﻷﻏﻨﻴﺎﺀ ﺍﻟﻤﺘﻜﻠﻴﻥ ﻋﻠﻰ ﺃﻤﻭﺍﻟﻬﻡ ﻟﻠﺒﻜﺎﺀ ﻭﺍﻟﻨﺤﻴﺏ ﻷﻥ ﺸﻘﺎﻭﺘﻬﻡ ﻗﺎﺩﻤﺔ‪.‬‬

‫ﻓﻠﻘﺩ ﺍﻨﺸﻐﻠﻭﺍ ﺒﺠﻤﻊ ﺍﻟﻜﻨﻭﺯ ﺍﻷﺭﻀﻴﺔ ﻭﺃﺤﺒﻭﺍ ﺍﻟﻔﺎﻨﻴﺎﺕ ﺃﻜﺜﺭ ﻤﻥ ﺍﷲ‪ .‬ﻭﻴﺼﻑ ﻤﺎ ﺴﻴﺤﺩﺙ ﻟﻬﻡ‪،‬‬ ‫ﻓﺄﻤﻭﺍﻟﻬﻡ ﺘﺘﺒﺩﱠﺩ ﻭﺜﻴﺎﺒﻬﻡ ﺴﺘﻔﺴﺩ ﻭﻴﺄﻜﻠﻬﺎ ﺍﻟﻌﺙ‪ .‬ﻭﺤﺘﻰ ﺍﻟﻤﻌﺎﺩﻥ ﺍﻟﺜﻤﻴﻨﺔ ﺴﻭﻑ ﺘﺼﺩﺃ ﻭﻴﺫﻫﺏ ﻟﻤﻌﺎﻨﻬﺎ‬

‫ﻭﻴﻜﻭﻥ ﻫﺫﺍ ﻜﻠﻪ ﺸﺎﻫﺩًﺍ ﻋﻠﻴﻬﻡ ﻭﺴﺒﺒًﺎ ﻟﻌﺫﺍﺒﻬﻡ ﻓﻰ ﻨﺎﺭ ﺍﻟﺠﺤﻴﻡ‪ ،‬ﻷﻥ ﺍﻟﻔﻘﻴﺭ ﻜﺎﻥ ﻤﺤﺘﺎﺠًﺎ ﻭﻟﻡ ﻴﻌﻁﻭﻩ‪،‬‬

‫ﻻ ﻤﻥ ﺃﻥ ﻴﻨﺸﻐﻠﻭﺍ ﺒﺎﻟﻜﻨﺯ ﺍﻟﺴﻤﺎﻭﻯ‪ ،‬ﺇﻨﺸﻐﻠﻭﺍ ﺒﺠﻤﻊ‬ ‫ﻭﺤﺘﻰ ﻓﻰ ﺍﻷﻴﺎﻡ ﺍﻷﺨﻴﺭﺓ ﻤﻥ ﺤﻴﺎﺘﻬﻡ ﻓﺒﺩ ﹰ‬ ‫ﺍﻟﻜﻨﻭﺯ ﺍﻷﺭﻀﻴﺔ ﺍﻟﻔﺎﻨﻴﺔ ﻓﺨﺴﺭﻭﺍ ﻜل ﺸﺊ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻓﻰ ﺍﻟﺴﻤﺎﺀ ﻭﻓﻰ ﺍﻟﻨﻬﺎﻴﺔ ﺃﻨﻔﺴﻬﻡ‪.‬‬ ‫ع‪ :4‬ﺍﻟﻤﺒﺨﻭﺴﺔ ‪ :‬ﻗﻠﱠﻠﺘﻡ ﺃﺠﺭﺓ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻴﻬﺎ ﺃﻯ ﺃﻋﻁﻴﺘﻤﻭﻫﻡ ﺃﺠﺭﺓ ﺃﻗل ﻤﻥ ﺤﻘﻬﻡ‪.‬‬

‫ﻤﺤﺒﺔ ﺍﻟﻤﺎل ﺘﻘﻭﺩ ﻟﻸﻨﺎﻨﻴﺔ ﻭﺍﻟﻘﺴﻭﺓ ﻭﻫﺎ ﺃﺠﺭﺓ ﺍﻟﻌﺎﻤل ﺍﻟﺫﻯ ﺯﺭﻉ ﻭﺤﺼﺩ ﺤﻘﻭل ﺍﻷﻏﻨﻴﺎﺀ ﻗﺩ‬

‫ﻤﻨﻌﻭﻫﺎ ﻋﻨﻪ ﻅﻠﻤًﺎ‪ ،‬ﻭﺼﺭﺍﺥ ﺃﻭﻟﺌﻙ ﺍﻟﻤﻅﻠﻭﻤﻴﻥ ﻗﺩ ﺴﻤﻌﻪ ﺍﷲ ﺍﻟﻘﻭﻯ ﺍﻟ ُﻤ َﻌﺒﱠﺭ ﻋﻨﻪ "ﺒﺭﺏ ﺍﻟﺠﻨﻭﺩ"‬

‫ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﻜل ﺸﺊ ﻭﻴﺩﺍﻓﻊ ﻋﻥ ﺍﻟﻤﻅﻠﻭﻤﻴﻥ‪.‬‬

‫‪135‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ع‪ :5‬ﻴﻌﻴﺵ ﺍﻷﻏﻨﻴﺎﺀ ﻓﻰ ﺘﺭﻑ ﻭﻨﻌﻴﻡ ﻭﻜﺄﻨﻬﻡ ﻴﺭﺒﻭﻥ ﻗﻠﻭﺒﻬﻡ‪ ،‬ﺍﻟﺘﻰ ﺘﻘﺴﱠﺕ ﺒﺎﻟﺨﻁﻴﺔ‪،‬‬

‫ﺴﻤﱠﻥ ﻁﻌﺎﻤًﺎ ﻟﻠﺩﻭﺩ ﻜﻤﺎ ﻴﻘﻭل ﺍﻟﻜﺘﺎﺏ "ﺃﻤﺎ ﺍﻟﻤﺘﻨﻌﻤﺔ‬ ‫ﻜﺎﻟﻌﺠﻭل ﺍﻟﺴﻤﻴﻨﺔ ﻟﻴﻭﻡ ﺍﻟﺫﺒﺢ ﻓﻴﺼﻴﺭ ﺍﻟﺠﺴﺩ ﺍﻟ ُﻤ َ‬

‫ﻓﻘﺩ ﻤﺎﺘﺕ ﻭﻫﻰ ﺤﻴﺔ" )‪1‬ﺘﻰ‪.(6 :5‬‬

‫ع‪ :6‬ﻗﺩ ﺤﻜﻤﻭﺍ ﺃﻴﻀًﺎ ﻋﻠﻰ ﺍﻟﺒﺭﺉ ﺍﻟﻀﻌﻴﻑ ﻭﺴﺠﻨﻭﻩ‪ ،‬ﻭﺍﻟﻔﻘﻴﺭ ﻗﺘﻠﻭﻩ ﺠﻭﻋًﺎ ﻭﻫﻭ ﻻ ﻴﻘﺩﺭ‬

‫ﺃﻥ ﻴﻘﺎﻭﻤﻬﻡ‪.‬‬

‫ﻴﻘﺩﻡ ﻟﻨﺎ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﺘﻌﺎﻟﻴﻤﻪ ﺍﻟﻌﻤﻠﻴﺔ ﺒﺄﻥ ﻜﻨﻭﺯ ﺍﻟﺩﻨﻴﺎ ﺘﻔﻨﻰ ﻭﺘﺘﻼﺸﻰ‪ ،‬ﻓﺎﻜﻨﺯ ﻟﻙ‬ ‫‪‬‬ ‫ﻜﻨﺯًﺍ ﻓﻰ ﺍﻟﺴﻤﺎﺀ ﻜﻤﺎ ﻗﺎل ﺍﻟﺴﻴﺩ ﺍﻟﻤﺴﻴﺢ ﻓﻰ )ﻤﺕ‪ .(19 :6‬ﻓﺈﺫﺍ ﺼﺎﺩﻓﻙ ﻓﻘﻴﺭًﺍ ﺃﻭ ﻓﺭﺼﺔ ﻟﻌﻤل‬ ‫ﺍﻟﺨﻴﺭ ﻟﺘﻌﻤﻠﻪ ﻓﺜﻕ ﺃﻨﻬﺎ ﻓﺭﺼﺔ ﺜﻤﻴﻨﺔ ﻗﺩ ﺃﺘﺎﺤﻬﺎ ﺍﷲ ﻟﻙ ﻓﻼ ﺘﻀﻴﱠﻌﻬﺎ ﻷﻨﻬﺎ ﻟﻥ ﺘﻌﻭﺩ ﺜﺎﻨﻴﺔ‪.‬‬

‫)‪ (2‬الصبر وعدم القسم )ع‪:(12-7‬‬ ‫ﲔ ﻣَُﺘﹶﺄﻧﱢًﻴﺎ َﻋ ﹶﻠ ْﻴ ِﻪ َﺣﺘﱠﻰ‬ ‫ﺽ ﺍﻟﺜﱠ ِﻤ َ‬ ‫‪ 7‬ﹶﻓَﺘﹶﺄﻧﱠﻮْﺍ ﹶﺃﻳﱡﻬَﺎ ﺍ ِﻹ ْﺧ َﻮﺓﹸ ﹺﺇﻟﹶﻰ َﻣﺠﹺﻰ ِﺀ ﺍﻟﺮﱠﺏﱢ‪ُ .‬ﻫ َﻮﺫﹶﺍ ﺍﹾﻟ ﹶﻔﻼﱠﺡُ َﻳ ْﻨَﺘ ِﻈﺮُ ﹶﺛ َﻤ َﺮ ﺍ َﻷ ْﺭ ﹺ‬ ‫ﺠﻰ َﺀ ﺍﻟﺮﱠﺏﱢ ﹶﻗ ِﺪ ﺍ ﹾﻗَﺘ َﺮﺏَ‪ 9 .‬ﹶﻻ َﻳِﺌﻦﱠ‬ ‫َﻳﻨَﺎ ﹶﻝ ﺍﹾﻟ َﻤ ﹶﻄ َﺮ ﺍﹾﻟﻤَُﺒﻜﱢ َﺮ ﻭَﺍﹾﻟﻤَُﺘﹶﺄﺧﱢﺮَ‪ 8 .‬ﹶﻓَﺘﹶﺄﻧﱠﻮْﺍ ﹶﺃْﻧُﺘ ْﻢ َﻭﹶﺛﺒﱢﺘُﻮﺍ ﹸﻗﻠﹸﻮَﺑ ﹸﻜﻢْ‪َ ،‬ﻷﻥﱠ َﻣ ﹺ‬

‫ﺾ ﹶﺃﻳﱡﻬَﺎ ﺍ ِﻹ ْﺧ َﻮﺓﹸ‪ِ ،‬ﻟﹶﺌﻼﱠ ُﺗﺪَﺍﻧُﻮﺍ‪ُ .‬ﻫ َﻮﺫﹶﺍ ﺍﻟﺪﱠﻳﱠﺎ ﹸﻥ ﻭَﺍ ِﻗﻒٌ ﹸﻗﺪﱠﺍ َﻡ ﺍﹾﻟﺒَﺎﺏﹺ‪ُ 10 .‬ﺧﺬﹸﻭﺍ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ ِﻣﺜﹶﺎ ﹰﻻ‬ ‫َﺑ ْﻌﻀُﻜﹸ ْﻢ َﻋﻠﹶﻰ َﺑ ْﻌ ﹴ‬

‫ﺤﻦُ ُﻧ ﹶﻄّ ﹺﻮﺏُ ﺍﻟﺼﱠﺎﹺﺑﺮﹺﻳﻦَ‪ .‬ﹶﻗ ْﺪ‬ ‫ﺕ ﻭَﺍ َﻷﻧَﺎﺓِ‪ :‬ﺍ َﻷْﻧﹺﺒﻴَﺎ َﺀ ﺍﻟﱠﺬِﻳ َﻦ َﺗ ﹶﻜﻠﱠﻤُﻮﺍ ﺑﹺﺎ ْﺳ ﹺﻢ ﺍﻟﺮﱠﺏﱢ‪11 .‬ﻫَﺎ َﻧ ْ‬ ‫ﺸﻘﱠﺎ ِ‬ ‫ِﻻ ْﺣِﺘﻤَﺎ ﹺﻝ ﺍﹾﻟ َﻤ َ‬ ‫ﺏ‪َ ،‬ﻭ َﺭﹶﺃْﻳﺘُ ْﻢ ﻋَﺎ ِﻗَﺒ ﹶﺔ ﺍﻟﺮﱠﺏﱢ؛ َﻷﻥﱠ ﺍﻟﺮﱠﺏﱠ ﹶﻛِﺜﲑُ ﺍﻟﺮﱠ ْﺣ َﻤ ِﺔ َﻭ َﺭﺅُﻭﻑٌ‪.‬‬ ‫ﺼ ْﺒ ﹺﺮ ﹶﺃﻳﱡﻮ َ‬ ‫َﺳ ِﻤ ْﻌُﺘ ْﻢ ﹺﺑ َ‬

‫ﺴ ﹴﻢ ﺁ َﺧ َﺮ‪َ ،‬ﺑ ﹾﻞ ِﻟَﺘﻜﹸ ْﻦ‬ ‫ﺽ َﻭ ﹶﻻ ﹺﺑ ﹶﻘ َ‬ ‫ﺤ ِﻠﻔﹸﻮﺍ ﹶﻻ ﺑﹺﺎﻟﺴﱠﻤَﺎ ِﺀ َﻭ ﹶﻻ ﺑﹺﺎ َﻷ ْﺭ ﹺ‬ ‫‪َ 12‬ﻭﹶﻟ ِﻜ ْﻦ‪ ،‬ﹶﻗ ْﺒ ﹶﻞ ﹸﻛﻞﱢ َﺷ ْﻰ ٍﺀ ﻳَﺎ ﹺﺇ ْﺧ َﻮﺗِﻰ‪ ،‬ﹶﻻ َﺗ ْ‬ ‫ﺖ َﺩْﻳﻨُﻮَﻧﺔٍ‪.‬‬ ‫ﺤ َ‬ ‫َﻧ َﻌ ْﻤ ﹸﻜ ْﻢ َﻧ َﻌ ْﻢ َﻭ ﹶﻻﻛﹸ ْﻢ ﻻﹶ‪ِ ،‬ﻟﹶﺌﻼﱠ َﺗ ﹶﻘﻌُﻮﺍ َﺗ ْ‬ ‫ع‪ :8 ،7‬ﺜﻤﺭ ﺍﻷﺭﺽ ﺍﻟﺜﻤﻴﻥ ‪ :‬ﺜﻤﺎﺭ ﺍﻟﻤﺤﺼﻭل ﺍﻟﺘﻰ ﺘﺭﻤﺯ ﻟﻠﻤﻜﺎﻓﺄﺓ ﺍﻷﺒﺩﻴﺔ‪.‬‬ ‫ﺍﻟﻤﻁﺭ ﺍﻟﻤﺒﻜﺭ ‪ :‬ﺍﻟﺫﻯ ﻴﺭﻭﻯ ﺍﻟﺯﺭﺍﻋﺔ ﺍﻟﺸﺘﻭﻴﺔ ﻓﻰ ﻓﺼل ﺍﻟﺨﺭﻴﻑ‪ ،‬ﻭﻴﺭﻤﺯ ﻟﻌﻤل ﺍﻟﺭﻭﺡ‬ ‫ﺍﻟﻘﺩﺱ ﻓﻰ ﺴﺭ ﺍﻟﻤﻌﻤﻭﺩﻴﺔ ﻭﺘﺸﺠﻴﻌﻪ ﻟﻠﻤﺅﻤﻨﻴﻥ ﻓﻰ ﺒﺩﺍﻴﺔ ﺠﻬﺎﺩﻫﻡ ﺍﻟﺭﻭﺤﻰ‪.‬‬ ‫ﺍﻟﻤﻁﺭ ﺍﻟﻤﺘﺄﺨﺭ ‪ :‬ﺍﻟﺫﻯ ﻴﺭﻭﻯ ﺍﻟﺯﺭﺍﻋﺔ ﺍﻟﺸﺘﻭﻴﺔ ﻓﻰ ﺒﺩﺍﻴﺔ ﻓﺼل ﺍﻟﺭﺒﻴﻊ ﻭﻗﺒل ﻨﻀﺞ‬

‫ﺍﻟﻤﺤﺼﻭل ﺒﻔﺘﺭﺓ ﻗﺼﻴﺭﺓ‪ ،‬ﻭﻫﻭ ﻴﺭﻤﺯ ﻟﻤﻌﻭﻨﺔ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻟﻠﻤﺅﻤﻨﻴﻥ ﺃﺜﻨﺎﺀ ﺠﻬﺎﺩﻫﻡ ﻭﺤﺘﻰ ﻨﻬﺎﻴﺔ‬ ‫ﺤﻴﺎﺘﻬﻡ‪.‬‬ ‫ﻴﺩﻋﻭ ﺍﻟﻔﻘﺭﺍﺀ ﻭﺍﻟﻤﻅﻠﻭﻤﻴﻥ ﺃﻥ ﻴﺜﺒﺘﻭﺍ ﻓﻰ ﺍﻹﻴﻤﺎﻥ ﻭﻴﺘﺤﻠﹼﻭﺍ ﺒﺎﻟﺼﺒﺭ ﻭﻴﺄﺨﺫﻭﺍ ﺍﻟﻌِﺒﺭﺓ ﻤﻥ‬ ‫ﺍﻟﻔﻼﺡ‪ ،‬ﻓﻬﻭ ﻴﺯﺭﻉ ﻭﻴﻔﻠﺢ ﻭﻴﺼﺒﺭ ﻋﻠﻰ ﺍﻟﺯﺭﻉ ﺤﺘﻰ ﻴﺭﺘﻭﻯ ﻤﻥ ﻤﻁﺭ ﺍﻟﺨﺭﻴﻑ ﺍﻟﻤﺒﻜﺭ ﻭﻤﻁﺭ‬ ‫‪136‬‬

‫اح َ‬ ‫س‬ ‫األَ ْ‬ ‫الخا ِم ُ‬ ‫ص َح ُ‬

‫ﺍﻟﺭﺒﻴﻊ ﺍﻟﻤﺘﺄﺨﺭ‪ ،‬ﻭﻴﻨﺘﻅﺭﻭﺍ ﺨﻼﺹ ﺍﻟﺭﺏ ﻭﻤﺠﻴﺌﻪ ﺍﻟﺫﻯ ﺴﻴﻜﺎﻓﺌﻬﻡ ﻓﻰ ﺍﻷﺒﺩﻴﺔ‪ ،‬ﻓﻤَﻥ ﻴﻨﻅﺭ ﻟﻠﻤﺴﻴﺢ‬ ‫ﻓﻰ ﻤﺠﻴﺌﻪ ﺘﻬﻭﻥ ﻋﻠﻴﻪ ﺁﻻﻤﻪ‪.‬‬ ‫ع‪ :9‬ﻻ ﻴﺌﻥ ‪ :‬ﻻ ﻴﺘﺫﻤﺭ‪.‬‬ ‫ﻴﻭﺼﻰ ﺃﻻ ﻴﺘﺫﻤﺭ ﺍﻟﻔﻘﻴﺭ ﻭﺍﻟﻤﻅﻠﻭﻡ ﻋﻠﻰ ﺍﻟﻐﻨﻰ ﻭﻻ ﻴﺩﻴﻨﻪ ﺃﻭ ﻴﻁﻠﺏ ﺍﻹﻨﺘﻘﺎﻡ ﻤﻨﻪ‪ ،‬ﻷﻥ ﺍﻟﻐﻨﻰ‬ ‫ﻤﺴﻜﻴﻥ ﻭﻤﻤﺴﻭﻙ ﻓﻰ ﻴﺩ ﺍﻟﺸﻴﻁﺎﻥ‪ ،‬ﻭﻟﺌﻼ ُﻴﺩَﺍﻥ ﺍﻟﻔﻘﻴﺭ ﻷﺠل ﺘﺫﻤﺭﻩ‪ .‬ﻭﻟﻴﺘﺫﻜﺭ ﺃﻥ ﺍﻟﻤﺴﻴﺢ ﺴﻴﺄﺘﻰ‬

‫ﺩﻴﺎﻨﹰﺎ ﻟﻴﻌﻁﻰ ﻜل ﻭﺍﺤﺩ ﺤﺴﺏ ﺃﻋﻤﺎﻟﻪ )ﻤﺕ‪.(1 :7‬‬

‫ع‪ :10‬ﻴﺩﻋﻭﻫﻡ ﺍﻟﺭﺴﻭل ﻟﻠﺼﺒﺭ ﻭﺍﻨﺘﻅﺎﺭ ﺨﻼﺹ ﺍﻟﺭﺏ ﻷﻨﻪ ﻻ ﻴﺩﻋﻬﻡ ﻴﺠﺭﱠﺒﻭﻥ ﻓﻭﻕ ﻤﺎ‬ ‫ﻴﺤﺘﻤﻠﻭﻥ‪ ،‬ﻭﻭﻀﻊ ﺃﻤﺎﻤﻬﻡ ﺇﺤﺘﻤﺎل ﺍﻷﻨﺒﻴﺎﺀ ﻟﻶﻻﻡ ﺒﺼﺒﺭ ﻟﻴﻘﺘﺩﻭﺍ ﺒﻬﻡ‪.‬‬ ‫ﻻ ﻟﻠﺼﺒﺭ ﻭﻫﻭ "ﺃﻴﻭﺏ"‪ ،‬ﻭﻜﻴﻑ ﻜﺎﻨﺕ ﻤﻜﺎﻓﺄﺓ ﺍﷲ ﻟﻪ ﻷﻨﻪ ﺍﺤﺘﻤل ﻤﻭﺕ‬ ‫ع‪ :11‬ﺃﻋﻁﺎﻫﻡ ﻤﺜﺎ ﹰ‬ ‫ﻰ ﻤﺎ ﻜﺎﻥ ﻋﻨﺩﻩ‪.‬‬ ‫ﺍﻷﺒﻨﺎﺀ ﻭﺍﻟﻤﺭﺽ ﻭﺍﻟﻔﻘﺭ ﻭﺍﻟﺴﺨﺭﻴﺔ‪ ،‬ﻓﻤﺩﺤﻪ ﺍﷲ ﺜﻡ ﺃﻋﻁﺎﻩ ﻀﻌﻔ ّ‬ ‫ع‪ :12‬ﻴﻨﻬﻰ ﺍﻹﻨﺠﻴل ﻋﻥ ﺍﻟﻘﺴﻡ‪ ،‬ﻷﻨﻪ ﻜﻴﻑ ﻨﺤﻠﻑ ﺒﺸﺊ ﻭﻨﺤﻥ ﻻ ﻨﻤﻠﻜﻪ ؟‪ ..‬ﻓﻜل ﻤﺎ‬ ‫ﻨﻤﻠﻜﻪ ﻫﻭ ﻤﻠﻙ ﷲ ﻭﻨﺤﻥ ﻭﻜﻼﺀ ﻋﻠﻴﻪ‪ .‬ﻓﺈﻥ ﻜﺎﻥ ﻜﻼﻤﻙ ﺩﺍﺌﻤًﺎ ﺒﺎﻟﺼﺩﻕ ﺴﻴﺜﻕ ﺍﻟﻨﺎﺱ ﺒﻙ ﻷﻥ‬ ‫ﺍﻟﻠﺴﺎﻥ ﺍﻟﻤﺴﺘﻘﻴﻡ ﻴﻨﻁﻕ ﺒﻜﻠﻤﺔ ﻭﺍﺤﺩﺓ ﻤﻥ ﻏﻴﺭ ﺘﺄﻭﻴل ﻭﻻ ﺘﺤﻭﻴﺭ‪ .‬ﻓﺎﻟﻤﺴﻴﺤﻰ ﺍﻟﺤﻘﻴﻘﻰ ﺍﻟﺼﺎﺩﻕ‬ ‫ﺩﺍﺌﻤًﺎ ﻓﻰ ﻜﻼﻤﻪ ﻻ ﻴﺤﺘﺎﺝ ﻟﻠﺤﻠﻔﺎﻥ ﻟﻜﻰ ﻴﺼﺩﻗﻪ ﺍﻟﻨﺎﺱ ﻜﻤﺎ ﻗﺎل ﺍﻟﺴﻴﺩ ﺍﻟﻤﺴﻴﺢ "ﻻ ﺘﺤﻠﻔﻭﺍ‬ ‫ﺍﻟﺒﺘﺔ")ﻤﺕ‪ .(34 :5‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﻻ ﻴﻠﻴﻕ ﺃﻥ ﻨﺤﻠﻑ ﺒﺎﺴﻡ ﺍﷲ ﺃﻭ ﺒﺄﻯ ﺸﺊ ﺁﺨﺭ ﻷﻥ ﺍﻟﺸﻴﻁﺎﻥ‬ ‫ل ﻜﻠﻤﺔ ﺍﻟﻘﺴﻡ ﻓﻰ ﺴﺎﻋﺔ ﺍﻟﻐﻀﺏ ﻜﻤﺎ ﺤﺩﺙ ﻋﻨﺩﻤﺎ ﻗﺘل ﻫﻴﺭﻭﺩﺱ ﻴﻭﺤﻨﺎ ﺍﻟﻤﻌﻤﺩﺍﻥ )ﻤﺕ‪:14‬‬ ‫ﻴﺴﺘﻐ ّ‬ ‫‪.(7‬‬

‫)‪ (3‬الصالة وسر مسحة المرضى )ع‪:(18-13‬‬ ‫ﻉ‬ ‫ﺴﺮُﻭﺭٌ ﹶﺃ َﺣﺪٌ؟ ﹶﻓ ﹾﻠُﻴ َﺮﺗﱢﻞﹾ‪14 .‬ﹶﺃ َﻣﺮﹺﻳﺾٌ ﹶﺃ َﺣﺪٌ َﺑ ْﻴَﻨ ﹸﻜﻢْ؟ ﹶﻓ ﹾﻠَﻴ ْﺪ ُ‬ ‫ﺼﻞﱢ‪ .‬ﹶﺃ َﻣ ْ‬ ‫ﺸﻘﱠﺎﺕٌ؟ ﹶﻓ ﹾﻠﻴُ َ‬ ‫‪13‬ﹶﺃ َﻋﻠﹶﻰ ﹶﺃ َﺣ ٍﺪ َﺑ ْﻴَﻨ ﹸﻜ ْﻢ َﻣ َ‬ ‫ﺾ ﻭَﺍﻟﺮﱠﺏﱡ‬ ‫ﺸﻔِﻰ ﺍﹾﻟ َﻤﺮﹺﻳ َ‬ ‫ﻼﺓﹸ ﺍ ِﻹﳝَﺎ ِﻥ َﺗ ْ‬ ‫ﺻﹶ‬ ‫ﺖ ﺑﹺﺎ ْﺳ ﹺﻢ ﺍﻟﺮﱠﺏﱢ‪َ 15 ،‬ﻭ َ‬ ‫ﺼﻠﱡﻮﺍ َﻋ ﹶﻠ ْﻴ ِﻪ َﻭَﻳ ْﺪ َﻫﻨُﻮ ُﻩ ﹺﺑ َﺰْﻳ ٍ‬ ‫ﺴ ِﺔ ﹶﻓﻴُ َ‬ ‫ﺥ ﺍﹾﻟ ﹶﻜﻨﹺﻴ َ‬ ‫ُﺷﻴُﻮ َ‬

‫ﺻﻠﱡﻮﺍ َﺑ ْﻌﻀُﻜﹸ ْﻢ َﻷ ْﺟ ﹺﻞ‬ ‫ﺾ ﺑﹺﺎﻟﹼ َﺰﻻﱠﺕِ‪َ ،‬ﻭ َ‬ ‫ُﻳﻘِﻴ ُﻤﻪُ‪َ ،‬ﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺪ ﹶﻓ َﻌ ﹶﻞ َﺧ ِﻄﻴﱠ ﹰﺔ‪ ،‬ﺗُ ْﻐ ﹶﻔﺮُ ﹶﻟﻪْ‪ِ16 .‬ﺍ ْﻋَﺘ ﹺﺮﻓﹸﻮﺍ َﺑ ْﻌﻀُﻜﹸ ْﻢ ِﻟَﺒ ْﻌ ﹴ‬

‫ﺾ ِﻟ ﹶﻜ ْﻰ ُﺗ ْ‬ ‫َﺑ ْﻌ ﹴ‬ ‫ﺻﻠﱠﻰ‬ ‫ﺖ ﺍﻵ ﹶﻻ ﹺﻡ ِﻣ ﹾﺜ ﹶﻠﻨَﺎ‪َ ،‬ﻭ َ‬ ‫ﺤ َ‬ ‫ﺸ ﹶﻔﻮْﺍ‪ .‬ﹶﻃ ِﻠَﺒﺔﹸ ﺍﹾﻟﺒَﺎﺭﱢ َﺗ ﹾﻘَﺘ ِﺪﺭُ ﹶﻛِﺜﲑًﺍ ﻓِﻰ ِﻓ ْﻌ ِﻠﻬَﺎ‪17 .‬ﻛﹶﺎ ﹶﻥ ﺇﹺﻳ ِﻠﻴﱠﺎ ﹺﺇْﻧﺴَﺎﻧًﺎ َﺗ ْ‬ ‫‪137‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ﺖ ﺍﻟﺴﱠﻤَﺎ ُﺀ‬ ‫ﺻﻠﱠﻰ ﹶﺃْﻳﻀًﺎ‪ ،‬ﹶﻓﹶﺄ ْﻋ ﹶﻄ ِ‬ ‫ﲔ َﻭ ِﺳﺘﱠ ﹶﺔ ﹶﺃ ْﺷﻬُ ﹴﺮ‪18 .‬ﹸﺛﻢﱠ َ‬ ‫ﺙ ِﺳﹺﻨ َ‬ ‫ﻼ ﹶ‬ ‫ﺽ ﹶﺛ ﹶ‬ ‫ﻼ ﹰﺓ ﹶﺃ ﹾﻥ ﹶﻻ ُﺗ ْﻤ ِﻄﺮَ‪ ،‬ﹶﻓ ﹶﻠ ْﻢ ُﺗ ْﻤ ِﻄ ْﺮ َﻋﻠﹶﻰ ﺍ َﻷ ْﺭ ﹺ‬ ‫ﺻﹶ‬ ‫َ‬ ‫ﺖ ﺍ َﻷ ْﺭﺽُ ﹶﺛ َﻤ َﺮﻫَﺎ‪.‬‬ ‫َﻣ ﹶﻄﺮًﺍ َﻭﹶﺃ ْﺧ َﺮ َﺟ ِ‬ ‫ع‪ :13‬ﻴﺩﻋﻭﻫﻡ ﺇﻥ ﻗﺎﺒﻠﻭﺍ ﻀﻴﻘﺎﺕ ﻭﺘﺠﺎﺭﺏ ﺃﻥ ﻴﺭﻓﻌﻭﺍ ﻗﻠﻭﺒﻬﻡ ﷲ ﺍﻟﺫﻯ ﻴﺸﻌﺭ ﺒﻬﻡ ﻭﻗﺩ‬ ‫ﺘﺄﻟﻡ ﻤﻥ ﺃﺠﻠﻬﻡ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺏ‪ ،‬ﻓﻴﺴﺎﻨﺩﻫﻡ ﻭﻻ ﻴﺸﻌﺭﻭﻥ ﺒﺎﻟﺘﻌﺏ ﻤﻥ ﻓﺭﻁ ﺇﺤﺴﺎﺴﻬﻡ ﺒﺘﻌﺯﻴﺎﺕ ﺍﷲ‪.‬‬

‫ﻭﺇﻥ ﺃﻋﻁﺎﻫﻡ ﺍﷲ ﻋﻁﺎﻴﺎ ﻭﻨﺠﱠﺎﻫﻡ ﻤﻥ ﺍﻟﺘﺠﺎﺭﺏ‪ُ ،‬ﻴ َﻌﺒﱢﺭﻭﺍ ﻋﻥ ﻓﺭﺤﻬﻡ ﺒﻁﺭﻴﻘﺔ ﺭﻭﺤﻴﺔ ﻭﻟﻴﺱ‬ ‫ﺒﺎﻟﺸﺭ ﻤﺜل ﺃﻫل ﺍﻟﻌﺎﻟﻡ‪ .‬ﻭﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻟﻔﺭﺡ ﻴﻜﻭﻥ ﺒﺎﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺭﺘﻴل ﻟﺫﺍ ﻨﻅﱠﻤﺕ ﺍﻟﻜﻨﻴﺴﺔ ﺘﺴﺎﺒﻴﺢ‬ ‫ﹸﺘﻘﹶﺎل ﻜل ﻴﻭﻡ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺘﺴﺎﺒﻴﺢ ﺍﻟﻤﻨﺎﺴﺒﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ‪.‬‬ ‫ع‪ :14‬ﺸﻴﻭﺥ ‪ :‬ﻗﺴﻭﺱ‪ ،‬ﻭﻫﻰ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻓﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻭﻜﺫﺍ ﻓﻰ ﺍﻟﻨﺴﺦ‬ ‫ﺍﻟﺘﻰ ﺘﻭﺍﻓﻕ ﻋﻠﻴﻬﺎ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻷﺭﺜﻭﺫﻜﺴﻴﺔ ﻭﺍﻟﻜﺎﺜﻭﻟﻴﻜﻴﺔ‪ ،‬ﻭﻟﻜﻥ ﻓﻰ ﺍﻟﻨﺴﺦ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺍﻟﺘﻰ ﺒﻴﻥ‬ ‫ﺠﻤَﺕ ﺍﻟﻜﻠﻤﺔ ﺇﻟﻰ ﺸﻴﻭﺥ ﻟﻌﺩﻡ ﺇﻴﻤﺎﻥ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺕ ﺒﺴﺭ ﺍﻟﻜﻬﻨﻭﺕ‪.‬‬ ‫ﺃﻴﺩﻴﻨﺎ ﺘﹸﺭ ﹺ‬ ‫ﻴﻘﺭﺭ ﻴﻌﻘﻭﺏ ﺍﻟﺭﺴﻭل ﺃﻥ ﺴﺭ ﻤﺴﺤﺔ ﺍﻟﻤﺭﻀﻰ ﻜﺎﻥ ﻤﺴﺘﻘﺭًﺍ ﻭﻴُﻤﺎﺭَﺱ ﻓﻰ ﺍﻟﻌﺼﺭ‬

‫ﺍﻟﺭﺴﻭﻟﻰ‪ ،‬ﻭﻴﻭﺠﻪ ﻨﻅﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺇﻟﻰ ﺩﻋﻭﺓ ﺍﻟﻘﺴﻭﺱ ﺃﻯ ﺍﻟﻜﻬﻨﺔ ﻟﺯﻴﺎﺭﺓ ﺍﻟﺒﻴﺕ ﺍﻟﺫﻯ ﺒﻪ ﻤﺭﻴﺽ‬ ‫ل ﻋﻠﻴﻪ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‬ ‫ﻟﻴﺼﻠﹼﻭﺍ ﻋﻠﻴﻪ ﺼﻼﺓ ﺴﺭ ﻤﺴﺤﺔ ﺍﻟﻤﺭﻀﻰ ﻭﻴﺩﻫﻨﻭﻩ ﺒﺎﻟﺯﻴﺕ ﺍﻟﺫﻯ ﺤ ﱠ‬ ‫ﺒﺎﻟﺼﻼﺓ‪.‬‬

‫ع‪ :15‬ﻴﺅﻜﺩ ﺃﻫﻤﻴﺔ ﺍﻹﻴﻤﺎﻥ ﺒﺴﺭ ﻤﺴﺤﺔ ﺍﻟﻤﺭﻀﻰ ﻟﻴُﺸﻔﹶﻰ ﺍﻟﻤﺭﻴﺽ‪ ،‬ﺴﻭﺍﺀ ﺇﻴﻤﺎﻨﻪ ﺃﻭ ﺇﻴﻤﺎﻥ‬ ‫ﺍﻟﻜﻬﻨﺔ ﺃﻭ ﺇﻴﻤﺎﻥ ﻤﻥ ﺤﻭﻟﻪ‪ ،‬ﻭﻴﻀﻴﻑ ﺇﻟﻰ ﻫﺫﺍ ﻀﺭﻭﺭﺓ ﺍﻟﺘﻭﺒﺔ ﻭﺍﻻﻋﺘﺭﺍﻑ ﺒﺎﻟﺨﻁﻴﺔ ﺃﻤﺎﻡ ﺍﻟﻜﻬﻨﺔ‬ ‫ﺍﻟﻤﻭﺠﻭﺩﻴﻥ ﺃﺜﻨﺎﺀ ﻫﺫﺍ ﺍﻟﺴﺭ ﻓﻴﻨﺎل ﺍﻟﻤﺭﻀﻰ ﻏﻔﺭﺍﻥ ﺨﻁﺎﻴﺎﻫﻡ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺸﻔﺎﺌﻬﻡ ﻤﻥ ﺃﻤﺭﺍﻀﻬﻡ‬ ‫ﺍﻟﺠﺴﺩﻴﺔ‪.‬‬ ‫ع‪ :16‬ﻜﺎﻥ ﺴﺭ ﻤﺴﺤﺔ ﺍﻟﻤﺭﻀﻰ ﻴﻤﺎﺭﺱ ﻓﻰ ﻭﺠﻭﺩ ﻋﺩﺩ ﻜﺒﻴﺭ ﺩﺍﺨل ﺍﻟﺒﻴﺕ‪ .‬ﻓﻴﺤﻀﺭ‬ ‫ﺴﺒﻌﺔ ﻜﻬﻨﺔ ﺃﻭ ﻋﻠﻰ ﺍﻷﻗل ﺃﻜﺜﺭ ﻤﻥ ﻜﺎﻫﻥ ﻭﺫﻟﻙ ﻓﻰ ﺤﺎﻟﺔ ﺍﻷﻤﺭﺍﺽ ﺍﻟﺸﺩﻴﺩﺓ‪ ،‬ﻭﻓﻰ ﻫﺫﺍ ﺍﻹﺠﺘﻤﺎﻉ‬ ‫ﻴﺩﻋﻭ ﺍﻟﺤﺎﻀﺭﻴﻥ ﻟﻼﻋﺘﺭﺍﻑ ﺒﺨﻁﺎﻴﺎﻫﻡ ﺃﻤﺎﻡ ﺍﻟﻜﻬﻨﺔ ﺍﻟﺤﺎﻀﺭﻴﻥ‪ ،‬ﻓﺎﻟﺒﻌﺽ ﺍﻷﻭل ﻫﻡ ﺍﻟﺸﻌﺏ‬

‫ﻭﺍﻟﺒﻌﺽ ﺍﻟﺜﺎﻨﻰ ﻫﻡ ﺍﻟﻜﻬﻨﺔ‪ .‬ﻭﻁﺒﻌﹰﺎ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻌﻘﻭل ﺃﻥ ﻴﻘﺼﺩ ﺇﻋﺘﺭﺍﻑ ﺍﻟﻜﻬﻨﺔ ﺃﻤﺎﻡ ﺍﻟﺸﻌﺏ ﺃﻭ‬ ‫ﺇﻋﺘﺭﺍﻑ ﺍﻟﺸﻌﺏ ﺃﻤﺎﻡ ﺒﻌﻀﻬﻡ ﺍﻟﺒﻌﺽ ﺘﺎﺭﻜﻴﻥ ﺍﻟﻜﻬﻨﺔ ﺍﻟﺤﺎﻀﺭﻴﻥ‪.‬‬

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‫اح َ‬ ‫س‬ ‫األَ ْ‬ ‫الخا ِم ُ‬ ‫ص َح ُ‬

‫ﻭﻴﻁﻠﺏ ﺃﻴﻀًﺎ ﻤﻥ ﺍﻟﺤﺎﻀﺭﻴﻥ ﺍﻟﺼﻼﺓ ﺒﻘﻠﺏ ﻭﺍﺤﺩ ﻤﻥ ﺃﺠل ﺍﻟﻤﺭﻴﺽ ﺤﺘﻰ ﻴُﺸﻔﹶﻰ‪ ،‬ﺒل ﻴﻜﻭﻥ‬

‫ﻫﺫﺍ ﺴﻠﻭﻜﻬﻡ ﺍﻟﺩﺍﺌﻡ ﺒﺎﻟﺼﻼﺓ ﻤﻥ ﺃﺠل ﺒﻌﻀﻬﻡ ﺍﻟﺒﻌﺽ؛ ﻭﻴﺨﺹ ﻫﻨﺎ ﺒﺎﻷﻜﺜﺭ ﺍﻟﻜﻬﻨﺔ ﺍﻟﺫﻴﻥ ﻴﻘﻭﺩﻭﻥ‬

‫ﺍﻟﺼﻼﺓ ﺃﺜﻨﺎﺀ ﻫﺫﺍ ﺍﻟﺴﺭ‪.‬‬

‫ﻭﻴﺅﻜﺩ ﻗﻴﻤﺔ ﺍﻟﺼﻼﺓ ﺍﻟﺼﺎﺩﺭﺓ ﻤﻥ ﻗﻠﺏ ﻨﻘﻰ ﺃﻤﺎﻡ ﺍﷲ‪ ،‬ﻓﻬﻰ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺸﻔﺎﺀ ﺍﻷﻤﺭﺍﺽ‪.‬‬

‫ﻭﻫﻨﺎ ﺘﻅﻬﺭ ﺃﻫﻤﻴﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﺘﻰ ﺘﻤﺴﻜﺕ ﺒﻬﺎ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻷﻭﻟﻰ ﺃﻴﺎﻡ ﺍﻟﺭﺴل‪ ،‬ﻓﺎﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﺒﺎﺭ ﻁﺒﻌﹰﺎ‬ ‫ﻫﻭ ﺍﻟﻘﺩﻴﺱ‪ ،‬ﻓﺸﻔﺎﻋﺔ ﺍﻟﻘﺩﻴﺴﻴﻥ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺃﻓﻌﺎل ﻜﺜﻴﺭﺓ ﻭﺍﷲ ﻴﻔﺭﺡ ﺒﻬﺎ ﻷﻥ ﻤﻥ ﻴﺘﻤﺴﻙ ﺒﻬﺎ ﻴﻅﻬﺭ‬

‫ﺍﺘﻀﺎﻋﻪ ﻭﺇﻴﻤﺎﻨﻪ ﻭﻜﺫﺍ ﻤﺤﺒﺘﻪ ﻟﻠﻘﺩﻴﺴﻴﻥ‪.‬‬

‫ع‪ :18 ،17‬ﻴﺅﻜﺩ ﺍﻟﺭﺴﻭل ﻜﻼﻤﻪ ﺒﻘﺼﺔ ﺇﻴﻠﻴﺎ ﺍﻟﻨﺒﻰ )‪1‬ﻤل‪ (1 :17‬ﺍﻟﺫﻯ ﻜﺎﻥ ﺇﻨﺴﺎﻨﹰﺎ‬

‫ﺒﺸﺭﻴًﺎ ﻤﺜﻠﻨﺎ ﻤُﻌ ﱠﺭﻀًﺎ ﻟﻶﻻﻡ ﻭﺍﻟﻀﻴﻘﺎﺕ‪ ،‬ﻭﺼﻠﱠﻰ ﺒﺈﻴﻤﺎﻥ ﺃﻻ ﺘﻤﻁﺭ ﺍﻟﺴﻤﺎﺀ ﻓﺎﻨﻘﻁﻊ ﺍﻟﻤﻁﺭ ﺜﻼﺙ‬ ‫ﺴﻨﻭﺍﺕ ﻭﻨﺼﻑ ﻭﺫﻟﻙ ﺤﺘﻰ ﻴﺩﻋﻭ ﺍﻟﻨﺎﺱ ﻟﻠﺘﻭﺒﺔ ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﻭﺘﺭﻙ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺜﺎﻥ‪ ،‬ﻭﻋﻨﺩﻤﺎ ﺭﺠﻊ‬

‫ﺍﻟﻜﺜﻴﺭﻭﻥ ﻤﻨﻬﻡ ﺇﻟﻰ ﺍﷲ ﺼﻠﱠﻰ ﻤﺭﺓ ﺜﺎﻨﻴﺔ ﻓﻨﺯل ﺍﻟﻤﻁﺭ ﻭﺃﻨﺒﺘﺕ ﺍﻷﺭﺽ ﻭﺃﺜﻤﺭﺕ ﻭﺯﺍﻟﺕ ﺍﻟﻤﺠﺎﻋﺔ‪.‬‬

‫ﻭﻫﻜﺫﺍ ﺘﻅﻬﺭ ﺃﻫﻤﻴﺔ ﺼﻠﻭﺍﺕ ﺍﻟﻘﺩﻴﺴﻴﻥ ﻭﺍﻫﺘﻤﺎﻡ ﺍﷲ ﺒﺎﻹﺴﺘﺠﺎﺒﺔ ﻟﻬﺎ‪.‬‬

‫ﺍﻟﺼﻼﺓ ﻗﻭﺓ ﺘﺤﺭﻙ ﺍﻟﻌﺎﻟﻡ ﻜﻠﻪ ﻭﺘﺴﺘﺩ ّﺭ ﻤﺭﺍﺤﻡ ﺍﷲ ﺨﺎﺼﺔ ﻟﻭ ﺼﺩﺭﺕ ﻤﻥ ﻗﻠﺏ ﺘﺎﺌﺏ‬ ‫‪‬‬ ‫ﻨﻘﻰ ﻤﺤﺘﺎﺝ ﷲ ﻓﻰ ﺘﻀﺭﻉ ﻭﺇﻴﻤﺎﻥ‪ .‬ﻓﻼ ﺘﺘﻭﺍ َﻥ ﺒل ﺃﺴﺭﻉ ﺇﻟﻰ ﺍﷲ ﻓﻰ ﻜل ﺍﺤﺘﻴﺎﺠﺎﺘﻙ ﻭﺃﻟ ّﺢ ﻋﻠﻴﻪ‬ ‫ﻤﻬﻤﺎ ﻋﻅﻤﺕ ﻁﻠﺒﺘﻙ ﻭﺍﺜﻘﹰﺎ ﻤﻥ ﻤﺤﺒﺘﻪ ﻭﺭﺤﻤﺘﻪ‪.‬‬

‫)‪ (4‬إفتقاد الضالين )ع‪:(20 ،19‬‬ ‫ﺤﻖﱢ ﹶﻓ َﺮﺩﱠﻩُ ﹶﺃ َﺣﺪٌ‪ 20 ،‬ﹶﻓ ﹾﻠَﻴ ْﻌ ﹶﻠ ْﻢ ﹶﺃﻥﱠ َﻣ ْﻦ َﺭﺩﱠ ﺧَﺎ ِﻃﺌﹰﺎ َﻋ ْﻦ‬ ‫ﺿﻞﱠ ﹶﺃ َﺣﺪٌ َﺑ ْﻴَﻨ ﹸﻜ ْﻢ َﻋ ﹺﻦ ﺍﹾﻟ َ‬ ‫‪19‬ﹶﺃﻳﱡﻬَﺎ ﺍ ِﻹ ْﺧ َﻮﺓﹸ‪ ،‬ﹺﺇ ﹾﻥ َ‬ ‫ﺨﻄﹶﺎﻳَﺎ‪.‬‬ ‫ﺴُﺘ ُﺮ ﹶﻛ ﹾﺜ َﺮ ﹰﺓ ِﻣ َﻦ ﺍﹾﻟ َ‬ ‫ﺨﻠﱢﺺُ َﻧ ﹾﻔﺴًﺎ ِﻣ َﻦ ﺍﹾﻟ َﻤ ْﻮﺕِ‪َ ،‬ﻭَﻳ ْ‬ ‫ﻼ ﹺﻝ ﹶﻃﺮﹺﻳ ِﻘ ِﻪ‪ ،‬ﻳُ َ‬ ‫ﺿﹶ‬ ‫َ‬ ‫ع‪ :20 ،19‬ﻴﻨﺒﻪ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻥ ﻴﻬﺘﻤﻭﺍ ﺒﺒﻌﻀﻬﻡ ﺍﻟﺒﻌﺽ‪ ،‬ﻓﻠﻭ ﺍﺒﺘﻌﺩ ﺃﺤﺩﻫﻡ ﻋﻥ ﺍﻹﻴﻤﺎﻥ‬

‫ﺃﻭ ﺍﻨﺤﺭﻑ ﻓﻰ ﺨﻁﺎﻴﺎ ﺸﺩﻴﺩﺓ ﻓﻠﻴﺴﺭﻋﻭﺍ ﻟﻺﻫﺘﻤﺎﻡ ﺒﻪ ﻭﺩﻋﻭﺘﻪ ﻟﻠﺘﻭﺒﺔ ﺒﺎﺘﻀﺎﻉ ﻭﻤﺤﺒﺔ ﻓﻴﺨﻠﺼﻭﻩ ﻤﻥ‬

‫ﺍﻟﻬﻼﻙ ﺍﻷﺒﺩﻯ ﻭﻻ ﺘﻨﻔﻀﺢ ﺨﻁﺎﻴﺎﻩ ﺃﻤﺎﻡ ﺍﻟﻜﻨﻴﺴﺔ ﺒل ﻴﻌﻭﺩ ﻋﻀﻭًﺍ ﺤﻴًﺎ ﻓﻴﻬﺎ‪.‬‬

‫ﻴﻅﻬﺭ ﻫﻨﺎ ﺃﻫﻤﻴﺔ ﺍﻟﺨﺩﻤﺔ‪ ،‬ﻓﺎﷲ ﻫﻭ ﺍﻟﻤﺨﻠﺹ ﻭﻟﻜﻨﻪ ﻴﻔﺭﺡ ﺒﺨﺩﻤﺘﻨﺎ ﺍﻟﺭﻭﺤﻴﺔ ﻟﺒﻌﻀﻨﺎ ﺍﻟﺒﻌﺽ‬

‫ﻭﻴﺒﺎﺭﻜﻬﺎ ﻭﻴﻜﱢﻤﻠﻬﺎ‪ .‬ﻭﻗﺩ ﺃﻜﺩ ﺍﻟﻘﺩﻴﺱ ﺍﻏﺭﻴﻐﻭﺭﻴﻭﺱ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺒﻘﻭﻟﻪ "ﺇﻥ ﻜﺎﻥ ﺍﻟﺫﻯ ﻴﺨﻠﺹ‬ ‫‪139‬‬

‫وب‬ ‫سالَةُ يَ ْعقُ َ‬ ‫ِر َ‬

‫ﺇﻨﺴﺎﻨﹰﺎ ﻤﻥ ﺍﻟﻤﻭﺕ ﺍﻟﺠﺴﺩﻯ ﻤﻊ ﺃﻨﻪ ﺴﻭﻑ ﻴﻤﻭﺕ ﻴﻭﻤًﺎ ﻴﺴﺘﺤﻕ ﺍﻟﻤﻜﺎﻓﺄﺓ ﻓﻜﻡ ﻴﺴﺘﺤﻕ ﻤﻥ ﻴﺨﻠﺹ‬

‫ﻨﻔﺴًﺎ ﻤﻥ ﺍﻟﻤﻭﺕ ﺍﻷﺒﺩﻯ"‪.‬‬

‫ﺘﺅﻜﺩ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﺇﻤﻜﺎﻨﻴﺔ ﻫﻼﻙ ﺍﻟﻤﺅﻤﻥ ﻭﺘﺭﺩ ﻋﻠﻰ ﺍﻟﺒﺩﻉ ﺍﻟﺒﺭﻭﺘﺴﺘﺎﻨﺘﻴﺔ ﺍﻟﺘﻰ ﺘﻘﻭل ﻋﻜﺱ‬

‫ﺴﺭّﺒﻪ‬ ‫ﻫﺫﺍ‪ ،‬ﻭﻴﺅﻜﺩ ﺒﻭﻟﺱ ﺍﻟﺭﺴﻭل ﻨﻔﺱ ﺍﻟﻤﻌﻨﻰ ﺒﻘﻭﻟﻪ "ﺃﻤﺎ ﺍﻟﺒﺎﺭ ﻓﺒﺎﻹﻴﻤﺎﻥ ﻴﺤﻴﺎ ﻭﺃﻥ ﺍﺭﺘﺩ ﻻ ﹸﺘ َ‬

‫ﻨﻔﺴﻰ" )ﻋﺏ‪ (38 :10‬ﻭﻴﻘﻭل ﺃﻴﻀًﺎ "ﺘﻤﻤﻭﺍ ﺨﻼﺼﻜﻡ ﺒﺨﻭﻑ ﻭﺭﻋﺩﺓ" )ﻓﻰ ‪ .(12 :2‬ﺜﻡ ﻴﺜﺒﺕ‬

‫ﺫﻟﻙ ﺒﺄﺩﻟﺔ ﻭﺍﻗﻌﻴﺔ ﺤﻴﻨﻤﺎ ﻴﻘﻭل "ﻷﻥ ﻜﺜﻴﺭﻴﻥ ﻴﺴﻴﺭﻭﻥ ﻤﻤﻥ ﻜﻨﺕ ﺃﺫﻜﺭﻫﻡ ﻟﻜﻡ ﻤﺭﺍﺭًﺍ ﻭﺍﻵﻥ ﺃﺫﻜﺭﻫﻡ‬ ‫ﺃﻴﻀًﺎ ﺒﺎﻜﻴًﺎ ﻭﻫﻡ ﺃﻋﺩﺍﺀ ﺼﻠﻴﺏ ﺍﻟﻤﺴﻴﺢ" )ﻓﻰ‪.(18 :3‬‬

‫ﺇﻫﺘﻡ ﺒﺨﻼﺹ ﻤﻥ ﺤﻭﻟﻙ ﻭﺨﺎﺼﺔ ﺃﻫل ﺒﻴﺘﻙ ﻭﺃﻗﺭﺒﺎﺌﻙ ﻭﺃﺼﺩﻗﺎﺌﻙ ﻭﺇﻥ ﻟﻡ ﻴﻘﺒﻠﻭﺍ ﻜﻼﻤﻙ‬ ‫‪‬‬ ‫ﺍﻟﻤﺒﺎﺸﺭ ﻓﻘﺩﻡ ﻟﻬﻡ ﻤﺤﺒﺔ ﻭﺍﻫﺘﻤﺎﻡ ﻭﺼ ﹺل ﻷﺠﻠﻬﻡ‪.‬‬

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