‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‬

‫ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫‪To pdf: www.al‬‬

‫‪www.al-mostafa.com‬‬

‫‪1‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﻣﻘﺪﻣﺔ‬

‫ﺳﻠﻄﻨﺘﻪ‪ ،‬ﻭﺍﻟﻜﺮﱘ ﰲ ﻋﺰﺗﻪ‪ ،‬ﻻ ﺷﺒﻴﻪ ﻟﻪ ﰲ ﺫﺍﺗﻪ ﺍﳊﻤﺪ ﷲ ﺍﻷﻭﻝ ﰲ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﺍﻟﻘﺪﱘ ﰲ ﺃﺯﻟﻴﺘﻪ‪ ،‬ﻭﺍﳊﻜﻴﻢ ﰲ‬
‫ﻛﻞ ﺷﻲﺀ ﻣﺼﻨﻮﻉ ﺑﻘﺪﺭﺗﻪ‪ ،‬ﺍﳌﺘﻜﻠﻢ ﺑﻜﻼﻣﻪ ﺍﻷﺯﱄ ﻟﻴﺲ ﲞﺎﺭﺝ ﻣﻦ ﻭﺻﻨﻌﺘﻪ‪ ،‬ﻭﻻ ﻧﻈﲑ ﻟﻪ ﰲ ﳑﻠﻜﺘﻪ‪ ،‬ﺻﺎﻧﻊ‬
‫ﻭﺃﺳﺘﻌﲔ ﺑﻪ ﻋﻠﻰ ﺩﻓﻊ ﻧﻘﻤﺘﻪ‪ ،‬ﻫﻮ ﺍﷲ ﺭﰊ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﺍﻟﻮﺍﺣﺪ ﰲ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﺻﻔﺘﻪ‪ ،‬ﺃﲪﺪﻩ ﻋﻠﻰ ﻧﻌﻤﺘﻪ‪،‬‬
‫‪.‬ﻭﻋﺘﺮﺗﻪ ﳜﺘﺼﺮ‪ ،‬ﻣﻦ ﻳﺸﺎﺀ ﺑﺮﲪﺘﻪ‪ ،‬ﺧﺘﻢ ﺍﻷﻧﺒﻴﺎﺀ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﺬﻱ‬
‫ﻭﺍﻟﻈﺎﻫﺮﺓ ﻭﺳﺄﻟﲏ ﲨﺎﻋﺔ ﻣﻦ ﻣﻠﻮﻙ ﺃﻣﺎ ﺑﻌﺪ‪ :‬ﻓﻠﻤﺎ ﺭﺃﻳﺖ ﺃﻫﻞ ﺍﻟﺰﻣﺎﻥ ﳘﻬﻢ ﻗﺎﺻﺮﺓ ﻋﻠﻰ ﻧﻴﻞ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺒﺎﻃﻨﺔ‬
‫ﻭﺍﻗﺘﻨﺎﺹ ﺍﳌﻤﺎﻟﻴﻚ ﻭﻣﺎ ﻳﻌﻴﻨﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﺳﺘﺨﺮﺕ ﺍﻷﺭﺽ ﺃﻥ ﺃﺿﻊ ﳍﻢ ﻛﺘﺎﺑﺎﹰ ﻣﻌﺪﻭﻡ ﺍﳌﺜﻞ ﻟﻨﻴﻞ ﻣﻘﺎﺻﺪﻫﻢ‬
‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ" ﻭﺑﻮﺑﺘﻪ ﺃﺑﻮﺍﺑﺎﹰ‪ .‬ﻭﻣﻘﺎﻻﺕ " ﺍﷲ ﻓﻮﺿﻌﺖ ﳍﻢ ﻛﺘﺎﺑﺎﹰ‪ .‬ﻭﲰﻴﺘﻪ ﺑﻜﺘﺎﺏ‬
‫ﻣﺮﺍﺗﺐ ﺻﻮﺍﺑﺎﹰ‪ .‬ﻭﺟﻌﻠﺘﻪ ﺩﺍﻻ ﻋﻠﻰ ﻃﻠﺐ ﺍﳌﻤﻠﻜﺔ ﻭﺣﺎﺋﺎﹰ ﻋﻠﻴﻬﺎ ﻭﻭﺍﺿﻌﺎﹰ ﻟﺘﺤﺼﻴﻠﻬﺎ ﻭﺃﺣﺰﺍﺑﺎﹰ‪ .‬ﻭﺫﻛﺮﺕ ﻓﻴﻪ‬
‫ﺍﳌﺎﻟﻚ ﺟﺎﻣﻌﺎﹰ ﳌﻌﺎﻧﻴﻬﺎ‪ .‬ﻭﺫﻛﺮﺕ ﻛﻴﻔﻴﺔ ﺗﺮﺗﻴﺒﻬﺎ ﻭﺗﺪﺭﻳﺒﻬﺎ ﻓﻬﻮ ﻳﺼﻠﺢ ﻟﻠﻌﺎﱂ ﺍﻟﺰﺍﻫﺪ ﻭﺷﺮﻳﻚ ﺷﺮﻙ ﺃﺳﺎﺳﹰﺎ‬
‫ﺑﺎﳌﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ ﺳﺮﺍﹰ ﻣﻦ ﺑﺘﻄﻴﻴﺐ ﻗﻠﻮﺏ ﺍﳉﻨﺪ ﻭﺟﺬ‪‬ﻢ ﺇﻟﻴﻪ ﺑﺎﳌﻮﺍﻋﻆ‪ .‬ﻓﺄﻭﻝ ﻣﻦ ﺍﺳﺘﺤﺴﻨﻪ ﻭﻗﺮﺃﻩ ﻋﻠﻰ‬
‫ﺍﳌﻐﺮﺏ ﻳﻘﺎﻝ ﻟﻪ ﳏﻤﺪ ﺑﻦ ﺗﻮﻣﺮﺕ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺱ‪ .‬ﰲ ﺍﻟﻨﻮﺑﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺭﺟﻮﻋﻲ ﻣﻦ ﺍﻟﺴﻔﺮ ﺭﺟﻞ ﻣﻦ ﺃﺭﺽ‬
‫ﺑﺬﻟﻪ ﻻﻥ ﲢﺘﻪ ﺃﺳﺮﺍﺭﺍﹰ ﺗﻔﺘﻘﺮ ﺇﱃ ﻛﺸﻒ ﺇﺫ ﻃﺒﺎﻉ ﺍﻟﻌﺎﱂ ﺳﻠﻤﻴﺔ ﻭﺗﻮﲰﺖ ﻣﻨﻪ ﺍﳌﻠﻚ ﻭﻫﻮ ﻛﺘﺎﺏ ﻋﺰﻳﺰ ﻻ ﳚﻮﺯ‬
‫ﻭﺇﺷﺎﺭﺍﺕ ﻛﺜﲑﺓ ﺩﺍﻟﺔ ﻋﻠﻰ ﻏﻮﺍﻣﺾ ﺃﺳﺮﺍﺭ ﻻ ﻳﻌﺮﻓﻬﺎ ﺇﻻ ﻓﺤﻮﻝ ﺍﳊﻜﻤﺎﺀ‪ .‬ﻓﺎﷲ ﻧﺎﻓﺮﺓ ﻋﻨﻬﺎ ﻭﲢﺘﻪ ﻋﻠﻮﻡ ﻋﺰﻳﺰﺓ‬
‫‪.‬ﺑﻪ ﻓﺈﻧﻪ ﺩﺍﻝ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﺗﺮﻳﺪ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻳﻮﻓﻘﻚ ﻟﻠﻌﻤﻞ‬
‫ﺗﺮﲨﺔ ﺍﻷﺑﻮﺍﺏ ﻭﻫﻲ ﲬﺴﺔ ﻭﻋﺸﺮﻭﻥ ﻣﻘﺎﻟﺔ ﻓﺼﻞ‬

‫‪2‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﻻﺷﺘﺒﺎﻙ ﻭﺍﳌﻨﺎﻗﺸﺔ ﺑﲔ ﺍﻟﺼﺎﱀ ﻭﺍﻟﻄﺎﱀ ﻭﺍﳋﺎﺳﺮ ﻭﺍﻟﺮﺍﺑﺢ ﻓﻤﻨﻪ ﻳﺘﺸﻌﺐ ﺃﻋﻠﻢ ﺃﻥ ﺍﳌﻠﻚ ﻋﻈﻴﻢ ﻭﻋﻘﻴﻢ ﻋﻠﻴﻪ ﻭﻗﻊ‬
‫ﻭﻏﺮﺽ ﻣﺰﻋﺰﻉ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﺻﻞ ﻭﻣﺮﺗﺒﺔ ﻭﲢﺼﻴﻞ ﻭﺻﱪ ﻭﲨﻊ ﺃﻣﻮﺍﻝ ﻟﺒﻠﻮﻍ ﺍﻵﻣﺎﻝٍ ﻭﺃﻡ ﺍﳊﺴﺪ ﻭﻛﻞ ﻋﺮﺽ‬
‫ﻟﺘﻨﺎﻟﻮﻫﺎ ﻓﺈﱐ ﱂ ﺃﻛﻦ ﰲ ﲢﺼﻴﻠﻪ ﻫﻮ ﻋﻠﻮ ﺍﳍﻤﺔ‪ :‬ﻛﻤﺎ ﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ ﺭﰲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﳘﻮﺍ ﲟﻌﺎﱄ ﺍﻷﻣﻮﺭ ﺍﻟﻐﺮﺭ‬
‫‪.‬ﻟﻠﺨﻼﻓﺔ ﺃﻫﻼ ﻓﻬﻤﻤﺖ ‪‬ﺎ ﻓﻨﻠﺘﻬﺎ‬
‫ﻓﺄﻧﻈﺮ ﰲ ﺃﺧﺒﺎﺭﻫﻢ ﻭﺁﺛﺎﺭﻫﻢ ﻓﻤﺎ ﺑﻠﻎ ﺃﺣﺪ ﺩﺭﺟﺔ ﺍﳌﻠﻚ ﺑﺎﺏ ﻭﺃﻡ ﻏﲑ ﻗﻠﻴﻞ ﻭﻗﺪ ﺳﺮﺕ ﺑﻚ ﻗﺼﺺ ﺍﻷﻭﻟﲔ‬
‫‪.‬ﻣﻦ ﻳﺪ ﻭﺍﺭﺙ ﻣﺴﺘﺤﻖ ﻣﺜﻞ ﺑﻴﺖ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﻢ ﻧﺰﻉ ﺍﳌﻠﻚ‬

‫ﻣﻦ ﻗﺼﺔ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻓﺼﻞ‬

‫ﰲ ﺑﲏ ﲪﲑ ﲰﻌﺖ ﺃﻣﻪ ﺑﺒﻴﺖ ﺍﻟﺼﻨﺎﺋﻊ ﰲ ﻭﻫﻮ ﺻﻌﺐ ﺑﻦ ﺟﺒﻞ ﻭﺃﺑﻮﻩ ﻧﺴﺎﺝ ﻭﺍﺳﻢ ﺃﻣﻪ ﻫﻴﻼﻧﺔ‪ :‬ﻛﺎﻥ ﻳﺘﻴﻤﺎﹰ‬
‫ﻓﺸﺎﻫﺪ ﺻﻮﺭﺓ ﺍﳌﻠﻚ ﻓﻮﻕ ﺍﻟﺼﻨﺎﺋﻊ ﻓﻘﺎﻟﺖ ﺃﻣﻪ ﻳﺎ ﺑﲏ ﺍﺧﺘﺮ ﻣﺪﻳﻨﺔ ﻗﺴﻄﻨﻄﲔ ﻓﺤﻤﻠﺖ ﺃﺑﻨﻬﺎ ﺇﱃ ﺫﻟﻚ ﺍﻟﺒﻴﺖ‬
‫ﺍﳌﻠﻚ ﻓﺎﻧﺘﻬﺮﺗﻪ ﻣﺮﺍﺭﺍﹰ ﻓﻠﻢ ﻳﻨﺘﻪ ﻓﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻳﻮﻧﺎﻥ ﻓﻘﺎﻝ ﳍﺎ ﺃﻧﺖ ﻫﻴﻼﻧﺔ ﻭﻫﺬﺍ ﻣﻨﻬﺎ ﻣﺎ ﺗﺮﻳﺪ ﻓﻮﺿﻊ ﻳﺪﻩ ﻋﻠﻰ ﺗﺎﺝ‬
‫ﺻﻌﺐ ﺑﻦ ﺟﺒﻞ ﻓﻘﺎﻟﺖ ﻧﻌﻢ ﻓﻘﺎﻝ ﺁﺧﺬ ﻋﻬﺪ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻭﺯﻣﺎﻣﻪ ﻋﻠﻰ ﺃﱐ ﻭﺫﺭﺑﱵ ﰲ ﺃﻣﺎﻧﻚ ﻓﺄﻧﺖ ﺍﺑﻨﻚ‬
‫ﻓﻜﺎﻥ ﻣﻦ ﺑﺪﻭ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﺗﺴﺤﺐ ﺫﻳﻠﻚ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻤﻠﻚ ﺷﺮﻗﺎ ﻭﻏﺮﺑﺎﹰ ﻓﺤﻤﻠﺘﻪ ﺃﻣﻪ ﺇﱃ ﺃﺭﺽ ﺑﺎﺑﻞ ﻛﺎﲤﺔ ﺃﻣﺮﻩ‬
‫ﺍﻷﺭﺽ ﺻﺎﺭﺕ ﺧﺒﺰﺍﹰ ﺃﻣﺮﻩ ﻭﺷﻮﺍﻫﺪ ﺳﻌﺎﺩﺗﻪ ﺛﻼﺙ ﻣﻨﺎﻣﺎﺕ ﺭﺁﻫﻦ ﰲ ﺛﻼﺙ ﻟﻴﺎﻝ ﻓﺄﻭﳍﻦ ﺃﻧﻪ ﺭﺃﻯ ﻛﺄﻥ‬
‫ﺍﻟﺜﺎﻟﺜﺔ ﺭﺃﻯ ﻛﺄﻧﻪ ﺭﻗﻰ ﰲ ﺍﻟﺴﻤﺎﺀ ﻓﻘﺪ ﻓﺄﻛﻠﻬﺎ ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺭﺃﻯ ﻛﺄﻧﻪ ﻗﺪ ﺷﺮﺏ ﺍﻟﺒﺤﺎﺭ ﻭﺃﻛﻞ ﻃﻴﻨﻬﺎ ﻭﰲ‬
‫ﺍﻟﻘﻤﺮ ﻓﻠﻤﺎ ﺍﺟﺘﻤﻊ ﺑﺎﳋﻀﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺴﺮﻩ ﳒﻮﻣﻬﺎ ﻭﺭﻣﺎﻫﻦ ﺇﱃ ﺍﻷﺭﺽ ﻭﺭﻛﺐ ﺍﻟﺸﻤﺲ ﻭﺳﺤﺐ ﻧﺎﺻﻴﺔ‬
‫‪.‬ﻧﺒﻴﺎﹰ ﻭﺣﻜﻴﻤﺎ ﻭﻛﻢ ﻣﻦ ﻣﺜﻠﻪ ﻋﻠﻴﻪ ﻓﺒﺸﺮﻩ ﺑﻨﻴﻞ ﺍﳌﻠﻚ ﺍﻷﻋﻈﻢ ﻭﺳﺘﺼﺤﺐ‬

‫ﻋﻠﻰ ﻓﺎﺭﻛﺐ ﺑﺴﺮ ﻋﻠﻮ ﺍﳍﻤﺔ ﻭﺣﺼﻞ ﺍﻻﻧﺘﻬﺎﺀ ﻟﻴﺘﻢ ﻟﻚ ﻛﻴﻤﻴﺎﺅﻫﺎ ﻭﺻﲑ ﻋﻨﺪﻙ ﻧﺪﳝﺎﹰ ﻛﺎﲤﺎ ﻣﻄﻠﻌﺎﹰ ﺇﻥ ﺍﻋﺘﱪﺕ‬
‫ﺗﻘﻠﺐ ﺍﻟﻜﻴﻤﺎﻥ ﻗﺎﺩﺭﻳﻦ ﻛﺘﺒﻬﺎ ﺃﻋﲎ ‪‬ﺎ ﻛﺘﺐ ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﰒ ﺣﺼﻞ ﺃﺭﺑﺎﺏ ﺻﻨﺎﻋﺔ ﺍﻟﺘﻘﻠﻴﺐ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻠﻤﺎﺀ‬

‫‪3‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﳌﺎﻝ ﻓﻜﻦ ﻛﺜﲑ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﻠﻢ ﻋﻠﻰ ﺻﺒﻎ ﺍﻷﲪﺮ ﻭﺍﻷﺑﻴﺾ ﻓﺎﻥ ﻛﻨﺖ ﻗﻠﻴﻞ ﺍﻟﺮﺟﺎﻝ ﺿﻌﻴﻒ ﺍﻟﻌﻀﺪ ﻭﻗﻠﻴﻞ‬
‫ﻭﻛﺜﺮ ﻋﺪﺩﻫﻢ ﻭﺍﲣﺬ ﻃﺮﻳﻖ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻟﻴﻨﺼﺒﻮﺍ ﻭﺍﲣﺬ ﻟﻨﻔﺴﻚ ﺯﺍﻭﻳﺔ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﺰﻫﺪ ﻭﺍﺟﺬﺏ ﺇﻟﻴﻚ ﺗﻼﻣﻴﺬ‬
‫ﻭﺯ‪‬ﺎ ﻟﻨﻔﺴﻚ ﻭﺍﺧﺘﻞ ﻓﺈﺫﺍ ﻫﺐ ﻧﺴﻴﻢ ﺳﻌﺎﺩﺗﻚ ﻓﺎﻛﺸﻒ ﺇﻟﻴﻚ ﻭﺍﺳﺘﻬﻮ ﺍﻟﻜﺒﺎﺭ ﻭﺍﺳﻠﻚ ﻃﺮﻳﻖ ﺍﻟﺼﻼﺡ‬
‫ﻭﺍﻟﻔﺠﻮﺭ ﻭﺍﺭﺗﻜﺎﺏ ﻣﺎﻻ ﳚﻮﺯ ﻣﻦ ﻛﻞ ﺃﻣﺮ ﻣﻨﻜﺮ ﻭﺃﻣﺮ ﺃﺻﺤﺎﺑﻚ ﻟﺘﻼﻣﻴﺬﻙ ﻣﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﺴﻖ‬
‫ﻟﻄﺎﺋﻔﺔ ﻗﻮﻡ ﺁﺧﺮﻳﻦ ﻓﺈﺫﺍ ﺃﺳﺘﻘﻮﺕ ﺷﺮ ﺫﻣﺘﻚ ﻓﺨﺬ ﺍﳋﻮﺍﺹ ﻣﻦ ﺍﻟﻨﺎﺱ ﺗﺴﺘﻬﻮﻯ ﻭﲡﺬﺏ ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻨﻬﻢ‬
‫ﺍﻟﻜﺎﻓِﺮ‪‬ﻭﻥ"‪ .‬ﻭﺍﳌﻌﺎﻧﺪﻳﻦ ﺑﺎﳉﺪﻝ ﻭﺃﻭﱃ ﺍﻟﻐﻠﻈﺔ ﺑﺎﻟﻐﻠﻈﺔ ﺃﱂ ﺗﺮ ﺇﱃ ﺑﺪﻭ ﺍﻹﺳﻼﻡ‪" .‬ﻗﹸﻞ ﻳﺎ ﺃﻳ‪‬ﻬ‪‬ﺎ ﺑﺎﻟﻠﲔ ﻭﺍﳌﻮﻋﻈﺔ‬
‫ﻓﹶﻀ‪‬ﺮ‪‬ﺏ ﺍﻟﺮِﻗﺎﺏ"‪ .‬ﻭﻋﻨﺪ ﺍﻟﻀﻌﻒ ﻭﺍﳌﺴﺎﳌﺔ ﻓﻠﻤﺎ ﻭﺻﻞ ﺇﱃ ﻗﻤﺔ ﺍﻟﺴﻌﺎﺩﺓ ﻗﺮ ﺳﻴﻔﻪ‪" :‬ﻓ ﺈِﺫﺍ ﻟﻘِﻴﺘ‪‬ﻢ ﺍﻟﺬﻳﻦ‪ ‬ﻛﹶﻔﹶﺮﻭﺍ‬
‫ﻓﺄﺟﻨ‪‬ﺢ ﳍﺎ"‪ .‬ﻭﻋﻨﺪ ﺭﺑﺢ ﺍﻟﺴﻌﺎﺩﺓ‪ .‬ﻭﺍﺭﺗﻔﺎﻉ ﺇﻃﻨﺎﺏ ﺧﻴﻢ ﺍﻹﺭﺍﺩﺓ‪ :‬ﺃﺧﺬ ﺍﳉﺰﻳﺔ ﻭﺍﻟﺼﻠﺢ‪" :‬ﻭ ﺇِﻥ ﺟ‪‬ﻨ‪‬ﺤﻮﺍ ﻟﻠﺴِﻠﻢ‬
‫‪:‬ﻳ‪‬ﻜﹸﻮﻥ ﻟﹶﻪ‪ ‬ﺃﺳﺮﻯ ﺣ‪‬ﱴ ﻳ‪‬ﺜﺨ‪‬ﻦ ﰲ ﺍﻷﺭ‪‬ﺽ"‪ .‬ﻓﻜﻦ ﺃﻳﻬﺎ ﺍﻟﻄﺎﻟﺐ ﻟﻠﻤﻠﻚ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺗﺎﺋﺮ "ﻣﺎ ﻛﺎﻥ ﻟﻨ‪‬ﺒِﻲ ﺃﻥ‬
‫ﺍﻟﻜﺴﲑ ﻭﺍﻧﺼﻒ ﻭﺧﺎﻃﺐ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺪﺭ ﻋﻘﻮﳍﻢ ﻭﺍﻇﻬﺮ ﺍﻟﻌﺪﻝ ﻭﺍﺣﺘﺮﻡ ﺃﻭﱄ ﺍﻟﻔﻀﻞ ﻭﺃﺷﺒﻊ ﺍﳉﻨﺪ ﻭﺍﺟﱪ‬
‫ﺑﻄﻼﻥ ﺍﳊﻖ ﻭﺗﻌﻄﻴﻠﻪ ﻭﻟﻮ ﻣﻦ ﻧﻔﺴﻚ ﻭﺍﺷﺒﻊ ﺣﺠﺎﺑﻚ ﻭﺣﻜﺎﻣﻚ ﻭﻋﺾ ﻟﻚ ﻓﺈﻥ ﱂ ﺗﻔﻌﻞ ﺳﺮﺕ ﺍﻟﺮﺷﻮﺓ ﺇﱃ‬
‫ﻭﻇﺎﻫﺮﺍﹰ ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﳌﻈﻠﻮﻡ ﻟﻪ ﳘﺔ ﺗﻜﻮﻥ ﻭﻓﺸﺎ ﻇﻠﻤﻚ ﰲ ﺍﻟﺮﻋﻴﺔ ﻭﻣﺎﻟﺖ ﺍﻟﻘﻠﻮﺏ ﻋﻨﻚ ﻭﺭﲟﺎ ﺫﻫﺒﺖ ﺑﺎﻃﻨ ﺎﹰ‬
‫ﻓﺈ‪‬ﺎ ﻣﺆﺛﺮﺓ ﰲ ﺍﻟﻔﻠﻚ ﻻﺳﺘﺠﻼﺏ ﻣﺎﺀ ﺍﻟﻐﻤﺎﻡ‪ .‬ﻭﺳﺄﺗﻠﻮ ﻭﺍﻓﻴﺔ ﰲ ﻋﻜﺲ ﺃﻏﺮﺍﺿﻚ ﻣﺜﻞ ﳘﻢ ﺃﺭﺑﺎﺏ ﺍﻻﺳﺘﻘﺎﻣﺔ‬
‫ﻭﻗﺪ ﻧﻔﺬ ﺭﺳﻮﻻﹰ ﺇﱃ ﻣﻠﻚ ﺍﳍﻨﺪ ﻭﻗﺎﻝ ﻣﺎ ﺳﺒﺐ ﻃﻮﻝ ﺃﻋﻤﺎﺭﻛﻢ ﻣﻊ ﻋﻠﻴﻚ ﻗﺼﺔ ﺍﻟﺴﻠﻄﺎﻥ ﺍﺑﻦ ﲰﻠﺘﻜﲔ‬
‫ﻟﻠﺮﺳﻞ ﻭﺍﻟﻮﺳﺎﺋﻂ‪ ،‬ﻭﳓﻦ ﻗﺼﺎﺭ ﺍﻷﻋﻤﺎﺭ ﻣﻊ ﺗﺼﺪﻳﻘﻨﺎ ﻭﺇﳝﺎﻧﻨﺎ ﻓﻘﺎﻝ ﻣﻠﻚ ﺍﳍﻨﺪ ﺟﺤﻮﺩﻛﻢ ﻟﻠﺼﺎﻧﻊ ﻭﺗﻜﺬﻳﺒﻜﻢ‬
‫ﻭﺣﺴﻦ ﺇﱃ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﻓﻮﻗﻬﺎ ﲦﺮﺓ ﻻ ﺃﻋﻄﻴﻚ ﺍﳉﻮﺍﺏ ﺣﱴ ﺗﻨﻘﻄﻊ ﰒ ﺃﻣﺮ ﺑﺎﻹﺩﺭﺍﺭ ﻋﻠﻴﻪ ﻟﺮﺳﻮﻟﻪ ﺍﻧﻈﺮ‬
‫ﻭﺍﻟﻨﺎﺱ ﻳﻬﺮﻋﻮﻥ ﻭﻣﺸﻰ ﺍﻹﻗﺎﻣﺔ ﻓﻀﺎﻕ ﺻﺪﺭﻩ ﻭﺗﻌﻠﻤﺖ ﳘﺘﻪ ﺑﻘﻠﻌﻬﺎ ﻓﻠﻢ ﻳﻚ ﺇﻻ ﻣﺪﺓ ﻗﺮﻳﺒﺔ ﺇﺫ ﲰﻊ ﻫﺰﺓ ﻭﻗﻊ‪،‬‬
‫ﻟﻪ ﺍﺫﻫﺐ ﻓﻬﺬﺍ ﺟﻮﺍﺑﻚ ﻭﻗﻞ ﻟﻠﺴﻠﻄﺎﻥ ﻣﻌﻬﻢ ﻓﺈﺫﺍ ﺍﻟﺸﺠﺮﺓ ﻭﺍﻗﻌﺔ ﻭﺍﳌﻠﻚ ﻣﻔﻜﺮ ﻓﻠﻤﺎ ﺑﺼﺮ ﺍﳌﻠﻚ ﺑﺎﻟﺮﺳﻮﻝ ﻗﺎﻝ‬
‫ﻣﻦ ﺍﳌﻈﻠﻮﻣﲔ ﻻ ﺗﺆﺛﺮ ﰲ ﻗﻠﻊ ﺍﻟﻈﺎﳌﲔ ﺇﺫ ﺩﻋﺎﺀ ﻫﺬﻩ ﳘﺔ ﻭﺍﺣﺪﺓ ﺃﺛﺮﺕ ﻗﻠﻊ ﺷﺠﺮﻩ ﻣﺜﻤﺮﺓ ﻓﻜﻴﻒ ﳘﻢ ﲨﺎﻋﺔ‬
‫ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﻟﻔﺔ ﺃﻧﺎ ﺍﻟﻈﺎﱂ ﺇﻥ ﱂ ﺃﻧﺘﻘﻢ ﻣﻦ ﺍﻟﻈﺎﱂ‪ .‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﳌﻈﻠﻮﻡ ﳏﻤﻮﻝ ﻓﻮﻕ ﺍﻟﻐﻤﺎﻡ‪ .‬ﻭﻗﺪ ﻭﺭﺩ‬

‫‪4‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻟﺴﻠﻄﻨﺔ ﺑﺎﳍﻴﺒﺔ ﻣﺜﻞ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺼﻠﺐ ﻭﺍﻟﻘﻄﻊ ﻳﺜﻤﺮ ﺍﻷﻣﻦ ﻭﲤﻬﻴﺪ ﺍﻷﺭﺽ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻗﻠﻮﺏ ﺍﻟﻌﺪﻝ ﻭﺑﺴﻂ ﺑﺎﻉ‬
‫ﰲ ﻣﻜﺎﻧﻪ ﺍﻟﺮﻋﻴﺔ ﺇﺫ ﺍﻟﺴﻠﻄﺎﻥ ﻇﻞ ﺭﺑﻪ ﰲ ﺍﻷﺭﺽ ﻭﻣﻠﺠﺆﻫﺎ ﻳﺄﻭﻯ ﺇﻟﻴﻪ ﻛﻞ ﻣﻈﻠﻮﻡ ﻭﻻ ﺗﺴﺘﻬﺐ ﻭﺿﻊ ﺍﻟﺸﻲﺀ‬
‫ﺻﺤﺎﺑﻴﺎﹰ ﺑﺪﺭﻳﺎﹰ ﻧﺒﻪ ﻣﻌﺎﻭﻳﺔ ﺭﺿﻰ ﺇﺫ ﺍﻟﻘﺘﻞ ﺃﻧﻔﻰ ﻟﻠﻘﺘﻞ‪" :‬ﻭ‪ ‬ﻟﹶﻜﹸﻢ ﰲ ﺍﻟﻘﹶﺼﺎﺹ ﺣ‪‬ﻴﺎﺓﹲ"‪ .‬ﻭﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ‬
‫ﻭﺍﻟﻨﻮﻧﻴﺔ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ ﺍﷲ ﻋﻨﻪ ﻭﺟﺴﺮﻩ ﻋﻠﻰ ﻓﻈﺎﺋﻊ ﺍﻷﻓﻌﺎﻝ ﺑﻘﺼﺎﺋﺪﻩ ﺍﻟﻼﻣﻴﺔ‬
‫ﻣﻌﺎﻭﻯ‪ ‬ﰲ ﺍﳋﻠﻖ ﻻ ﻧﻔﺪ ﻟﻪ‬
‫ﻣﻌﺎﻭﻯ‪ ‬ﺇﱐ ﱂ ﺃﺑﺎﻳﻌﻚ ﻓﻠﺘﺔ‬
‫ﻓﻴﻨﺎﹰ ﻭﻟﻮ ﻣﺮﺓ ﰲ ﺍﻟﺪﻫﺮ ﻭﺍﺣﺪﺓ‬
‫ﻭﺍﳌﺨﺎﺯﻱ ﺗﺪﻝ ﳍﺎ ﺍﳌﻐﺎﺯﻱ‬ ‫ﻭ ﻛﻢ ﻟﻠﺸﻴﺦ ﻋﻨﺪﻱ ﻣﻦ ﺧﺰﺍﻳﺎ‬
‫ﺍﻷﻣﻮﺍﻝ ﻭﻃﺮﻳﻖ ﺁﺧﺮ ﻭﻫﻮ ﺑﺎﻟﺴﻴﻒ ﻣﻌﻘﻮﺩ ﻟﻜﻨﻪ ﻣﻔﺘﻘﺮﺓ ﻭﻃﺮﻳﻖ ﺁﺧﺮ ﰲ ﺍﺳﺘﺪﻋﺎﺀ ﺍﳌﻤﻠﻜﺔ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﻫﻮ ﺑﺬﻝ‬
‫ﺍﳌﻈﻠﻮﻡ ﻭﻻ ﻳﺘﻌﺮﺽ ﺇﱃ ﺍﻟﺸﻘﻮﺹ ﺍﳌﻮﻗﻮﻓﺔ ﻭﻟﺘﺠﻌﻞ ﻟﻠﺮﻋﻴﺔ ﻭﺍﻟﺴﻮﺍﺩ ﰲ ﺇﱃ ﺗﺮﻙ ﺍﻟﺸﺢ ﻣﻊ ﺍﳉﻨﺪ ﻭﺇﺟﻼ ﺩﻋﻮﺓ‬
‫ﳐﺎﺯﻱ ﳌﻄﺎﻟﻌﺔ ﺃﺣﻮﺍﳍﻢ ﻓﻘﺪ ﻳﺘﺸﻌﺐ ﺍﻟﻈﻠﻢ ﻣﻊ ﺍﻟﻐﻔﻠﺔ ﻻ ﺳﻴﻤﺎ ﻣﻊ ﺍﳊﺠﺎﺏ ﻭﺍﻟﻌﻤﺎﻝ ﻭﻟﺘﻨﻈﺮ ﰲ ﻛﻞ ﻳﻮﻡ ﻣﺪﺓ‬
‫ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻻ ﻳﺘﻢ ﺍﻟﻜﺘﺎﺏ ﻓﻤﺎ ﻛﺬﺑﺖ ﺑﻨﺖ ﻛﺴﺮﻯ ﺇﺫ ﲰﺘﻪ ﺩﻳﻮﺍﻧﺎ ﻭﻟﺘﻨﻈﺮ ﰲ ﻭﻗﺖ ﺍﻟﻌﺸﻰ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﻜﺘﺎﺏ‬
‫ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﻻ ﺗﻨﺤﺠﺐ ﻋﻨﻚ ‪.‬ﻋﻠﻴﻪ ﺣﻴﻞ ﺃﺭﺑﺎﺏ ﺍﻟﺪﺳﺎﺗﲑ ﻓﻜﻢ ﻣﻦ ﻣﻈﻠﻮﻡ ﻋﻦ ﺣﻘﻪ ﺻﺪ ﻟﻐﻔﻠﺔ ﺍﳌﻠﻚ ﻋﻨﻪ‬
‫‪.‬ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﺣﺎﻝ ﻓﺎﻣﻨﻊ ﺍﻟﻜﻼﻡ ﻭﺃﻣﺮ ﺑﺄﺧﺬ ﺍﻟﻘﺼﺎﺹ ﻭﻭﻗﻊ ﻓﻴﻬﺎ ﲟﺎ ﺗﺮﺍﻩ‬

‫ﻓﺼﻞ‬

‫ﺑﺎﺏ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﻗﻌﻮﺩ ﺍﳌﻠﻚ ﻭﺳﻴﺎﺳﺘﻪ ﻭﻧﻮﻣﻪ ﻭﻟﻴﻠﺘﻪ‬

‫ﻣﻦ ﺻﺒﺤﻚ ﺗﻘﻌﺪ ﰲ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﰒ ﺗﺄﻣﺮ ﺃﻫﻞ ﺩﺍﺭﻙ ﻭﻣﻦ ﺣﻮﻟﻚ ﲟﺎ ﺗﺮﻳﺪﻩ ﺇﺫﺍ ﺻﻠﻴﺖ‬

‫‪5‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻋﻠﻰ ﺍﳊﻮﺍﺩﺙ ﺣﻮﺍﺋﺠﻚ ﻣﻦ ﻣﺄﻛﻞ ﻭﻣﺸﺮﺏ ﰒ ﺗﺮﻛﺐ ﻟﺘﺴﻤﻊ ﺃﻭ ﻳﻠﻘﺎﻙ ﳏﺠﻮﺏ‪ .‬ﺃﻭ ﺗﻠﱮ ﻣﻈﻠﻮﻣﺎﹰ ﺃﻭ ﺗﻄﻠﻊ‬
‫ﰲ ﺩﺍﺭ ﻋﻴﺪ ﻟﻚ ﻟﻜﺸﻒ ﰒ ﺗﻌﻮﺩ ﻭﺃﻧﺖ ﳏﻔﻮﻑ ﺑﺎﻟﻘﻌﻘﻌﺔ ﻭﺍﻟﺴﻼﺡ ﻭﺍﻟﺘﺤﺮﺯ ﻣﻦ ﻃﻤﻊ ﺍﻷﻋﺪﺍﺀ ﰎ ﺗﻘﻌﺪ‬
‫ﻣﻔﺘﻮﺡ ﻟﺌﻼ ﳛﺠﺐ ﻋﻨﻚ ﻣﻨﻈﻮﺭ ﻭﺻﺎﺣﺐ ﺍﳌﻈﺎﱂ ﻭﲰﺎﻉ ﺍﻟﺮﺳﻞ ﺗﺘﺮﻙ ﺍﻟﻨﺎﺱ ﺻﻔﲔ ﳝﻴﻨﺎﹰ ﻭﴰﺎﻻ ﻭﺍﻟﻮﺳﻂ‬
‫ﲞﱪﺓ ﺃﻭ ﺿﻤﺎﻥ ﺃﻭ ﺗﺴﻠﻴﻢ ﺇﱃ ﻋﻘﻴﺪﺓ ﻭﻟﻴﻜﻦ ﻟﻚ ﺣﺎﺟﺔ ﻭﺗﺴﺄﻝ ﻋﻤﻦ ﺗﻨﻜﺮﻩ ﻭﻻ ﺗﺴﺘﺨﺪﻡ ﻣﻦ ﻻ ﺗﻌﺮﻓﻪ ﺇﻻ‬
‫ﰲ ﺍﻟﺮﺃﻱ ﻭﺍﳌﺸﻮﺭﺓ ﻭﻭﺯﺭﺍﺀ ﺧﲑ ﻻ ﻓﺴﻘﺔ ﻓﻤﻦ ﻟﻴﺲ ﺑﺄﻣﲔ ﻟﻨﻔﺴﻪ ﲨﺎﻋﺔ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﺠﺎﺭﺏ‬
‫ﻣﻦ ﳎﻠﺴﻚ ﰲ ﺍﻟﻈﻬﺮ ﻭﻟﻴﻜﻦ ﻟﻠﻤﻠﻚ ﻋﲔ ﰲ ﺍﻟﺪﻳﻮﺍﻥ ﳌﺎ ﳚﺮﻯ ﻓﺈﺫﺍ ﺩﺧﻞ ﻣﱰﻟﻪ ﻓﻜﻴﻒ ﻋﻠﻰ ﺳﻮﺍﻩ ﰒ ﺗﻨﻬﺾ‬
‫ﻋﻠﻰ ﻭﻣﺪ ﺍﳋﻮﺍﻥ ﻟﻠﺠﻨﺪ ﻭﺍﻷﺧﻮﺍﻥ ﻭﻟﻴﻜﻦ ﻛﺜﲑ ﺍﻟﺘﻌﻬﺪ ﻭﺍﻟﺘﻔﻘﺪ ﻭﺟﱪ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻨﻜﺴﺮﺓ ﻭﻟﻴﻜﻦ ﺑﺴﻂ ﺍﻟﻄﻌﺎﻡ‬
‫ﺣﺎﻣﻠﻪ ﰒ ﻭﺍﺿﻌﻪ ﻋﻨﺪ ﺍﳌﻠﻚ ﺍﻟﻄﺒﻴﺦ ﺃﻣﲔ ﻣﺎ ﺃﺳﺎﺀ ﺇﻟﻴﻪ ﻓﺎﻥ ﺍﻟﻘﻠﻊ ﲦﺮﺓ ﺍﻹﺳﺎﺀﺓ ﰒ ﻳﺄﺧﺬ ﻃﻌﻢ ﺍﻟﻄﺒﻴﺦ ﻃﺎﲞﻪ ﰒ‬
‫ﻗﻄﻌﺖ ﻭﻗﺪ ﻣﺎﺕ ﺷﺎﺳﺎﻥ ﺑﻨﺼﻒ ﻗﺪﺡ ﻳﻐﻤﺲ ﺍﻟﻠﻘﻤﺔ ﰲ ﲨﻴﻌﻪ ﻓﻘﺪ ﻣﺎﺕ ﺷﲑﺑﺎﺯ ﺑﻦ ﺫﺍﺭ ﺑﻨﺼﻒ ﺗﻔﺎﺣﺔ‬
‫‪.‬ﺷﺮﺍﺏ ﺳﻠﻢ ﺷﺮﻳﻜﻪ ﻣﻊ ﻋﻄﺒﻪ‬
‫‪.‬ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﺭﺍﻉ ﻣﺸﻮﻱ ﻟﻠﺴﺮ ﰲ ﳏﺒﺘﻪ ﻟﻪ ﻟﻘﺮﺏ ﺍﳌﺸﺮﻉ ﻣﻦ ﺍﳌﺴﻌﻰ ﻭﻗﺪ ﺳﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﺍﻟﺴﻜﻴﻨﺔ ﺍﻟﱵ ﻗﺘﻞ ﺍﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﺳﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻠﺠﻢ ﺳﻴﻔﺎﹰ ﻭﻗﺪ ﺳﻢ ﺃﺑﻮ ﻟﺆﻟﺆﺓ‬
‫‪.‬ﺑﻪ ﻗﻤﺔ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﺿﺮﺏ‬
‫ﻛﻌﺐ ﺍﻟﻐﺴﺎﱐ ﺯﻭﺟﻬﺎ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻰ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻛﺎﻥ ﺍﻷﺻﻞ ﺃﻧﻪ ﻭﲰﺖ ﺣﺼﺎﺭ ﺑﻨﺖ ﺧﻮﺟﻪ ﺑﻨﺖ‬
‫ﻏﲑ ﻣﻐﺴﻮﻝ ﻭﻛﻢ ﻣﺜﻞ ﺫﺍ ﰲ ﺍﻟﺪﻫﺮ ﻣﺎ ﻟﻴﺲ ﳛﺼﺮ ﻭﲢﺘﺮﺯ ﻣﻦ ﺍﻟﺴﻤﻮﻡ ﰲ ﻃﻌﺎﻣﻚ ﺷﺎﺀ ﻳﻮﻣﺎﹰ ﺣﺐ ﻋﻨﺐ‬
‫ﻭﻟﺒﺎﺳﻚ ﻭﻣﻨﺎﻣﻚ ﺣﱴ ﻣﻨﺪﻳﻞ ﻓﺮﺍﺷﻚ ﻭﻟﻴﻜﻦ ﺧﺎﺭﺝ ﺍﻟﻌﺎﱂ ﳎﺮﺩﺍﹰ ﻣﺴﻮﺩﺍﹰ ﻣﺪﺍﺧﻼ ﰲ ﻣﻌﺮﻓﺔ ﻭﺷﺮﺍﺑﻚ‬
‫ﻣﺜﻞ ﻓﻘﲑ ﻏﻮﺍﻣﺾ ﺃﺣﻮﺍﳍﻢ ﺑﺎﻟﺘﺮﺳﻞ ﻭﺍﻟﺘﺠﺴﺲ ﻭﻛﺸﻒ ﻋﻠﻮﻡ ﻣﻦ ﺍﻟﺒﻼﺩ ﲜﻮﺍﺳﻴﺲ ﺷﺎﺭﺣﺔ ﻣﺘﻨﻜﺮﺓ ﳐﺘﻠﻔﺔ‬
‫‪.‬ﻭﺻﻮﰲ ﻭﺗﺎﺟﺮ ﻭﻃﺒﻴﺐ ﻭﻛﺘﺒﺔ‬
‫‪.‬ﺃﺧﺒﺎﺭﺍﹰ ﻣﻦ ﺍﻟﻄﺮﻗﻴﺔ ﻫﻜﺬﺍ ﺳﻨﻦ ﺍﳌﻠﻮﻙ ﻭﻗﺪ ﻛﺎﻥ ﺍﳌﺄﻣﻮﻥ ﺑﻪ ﺃﺻﺤﺎﺏ ﺧﲑ ﻳﺴﺘﺠﻠﺒﻮﻥ ﻟﻪ‬

‫‪6‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﳌﻘﺎﻟﺔ ﺍﻷﻭﱃ‬

‫ﰲ ﺗﻨﻈﻴﻤﺎﺕ ﻣﻠﻜﻴﺔ‬
‫ﻭﺍﻟﻘﺼﺺ ﺍﳌﺴﺘﻮﺭﺍﺕ‪ .‬ﻭﻧﻮﻡ ﺍﻟﻨﻬﺎﺭ ﻋﻮﻥ ﻋﻠﻰ ﻭﻳﺴﺘﺤﺐ ﻟﻠﻤﻠﻚ ﺳﻬﺮ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﺇﱃ ﻧﺼﻔﻪ ﻟﻘﻀﺎﺀ ﺍﳌﻬﻤﺎﺕ‬
‫ﺇﻃﺎﻟﺔ ﳏﺒﻮﺏ ﻭﺍﻟﺘﻌﻬﺪ ﺑﺎﻷﺷﺮﺑﺔ ﺍﳌﻮﺍﻓﻘﺔ ﻟﻸﻣﺰﺟﺔ‪ .‬ﻭﻟﻴﺤﺘﺮﺯ ﺳﻬﺮ ﺍﻟﻠﻴﻞ ﻳﺬﻫﺐ ﺗﻌﺐ ﺍﻟﺴﻬﺮ‪ .‬ﻭﺍﳊﻤﺎﻡ ﻣﻦ ﻏﲑ‬
‫ﻭﻳﺴﺘﺪﺭﺝ ﻓﺎﳋﻄﻮﻁ ﺗﺸﺘﺒﻪ ﻓﺄﻭﻝ ﺩﺍﻫﻴﺔ ﻋﺜﻤﺎﻥ ﺍﺑﻦ ﻋﻔﺎﻥ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻛﺎﻧﺖ ﻣﻦ ﺗﺰﻭﻳﺮ ﺍﻟﻌﻼﺋﻢ ﻭﳝﺘﺤﻦ‬
‫ﺑﻦ ﺃﰊ ﺑﻜﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻫﻲ ﻣﺬﻛﻮﺭﺓ ﰲ ﺳﲑ ﺍﻟﻨﺎﺱ ﻳﺘﺪﺍﻭﻝ ‪‬ﺎ ﺍﻟﻘﺼﺎﺹ ﻭﻻ ﻳﻔﻀﻞ ﻣﻦ ﺗﻮﻗﻴﻊ ﳏﻤﺪ‬
‫ﲦﺮ‪‬ﺎ ﺃﻋﻈﻢ ﻣﻦ ﲦﺮﺓ ﺍﻟﺴﺮﺍﺭﻱ ﻭ ﺍﻟﻨﺴﺎﺀ ﻓﻘﺪ ﳛﺼﻞ ﻣﻦ ﻣﺮﺍﺟﻴﺢ ﺍﻟﻐﲑﺓ ﻣﺎ ﻻ ﻃﺎﻗﺔ ﺑﻪ ﻓﻜﻢ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﻐﲑﺓ‬
‫ﻭﻻ ﻳﺮﻛﻦ ﺇﱃ ﺍﻷﻣﻦ ﻣﻦ ﺧﻮﻑ ﺍﳊﺴﺪ ﻭﳚﺐ ﻋﻠﻰ ﺍﳌﻠﻚ ﺃﻥ ﻳﻜﻮﻥ ﻭﺣﻴﺪﺍﹰ ﻻ ﺃﺣﺪ ﻟﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺴﻴﺎﺳﺔ‬
‫‪:‬ﺍﻟﺬﻡ ﻓﱪﻫﺎﻥ ﺍﻟﺸﻌﺮ ﻇﺎﻫﺮ ﻣﻦ ﻗﻮﻟﻪ‬
‫ﻓﻠﻢ ﺗﺰﻝ ﻗﻠﺔ ﺍﻹﻧﺼﺎﻑ ﻗﺎﻃﻌﺔ ﺑﲔ ﺍﻷﻧﺎﻡ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﺫﻭﻱ ﺭﺣﻢ‬
‫‪.‬ﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ ﺧﺎﻧﻮﺍ ﻣﻌﻪ ﻗﺒﻞ ﺳﻼﺳﻞ ﺍﻟﺘﻤﻠﻴﻚ ﻭﳚﺐ ﻋﻠﻴﻪ ﺍﻟﺘﻌﻬﺪ ﻷﺻﺤﺎﺏ ﺃﺑﻴﻪ ﻭﻟﻮ ﻛﺎﻥ ﻓﻘﲑﺍﹰ ﻭﻣﺮﺍﻋﺎﺓ‬
‫ﻭﺳﻠﻢ ﺃﻧﻪ ﻛﺎﻧﺖ ﺗﺘﺮﺩﺩ ﺇﻟﻴﻪ ﺍﻣﺮﺃﺓ ﻳﻬﻮﺩﻳﺔ ﻓﻨﻬﺾ ﳍﺎ ﻗﺎﺋﻤﺎﹰ ﻓﻘﺎﻟﺖ ﻟﻪ ﰲ ﻓﻤﻦ ﻟﻄﺎﻓﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺍﷲ ﺍﷲ ﻋﻨﻬﺎ ﺃﺗﻘﻮﻡ ﻻﻣﺮﺃﺓ ﻳﻬﻮﺩﻳﺔ ﻗﺎﺋﻤﺎﹰ ﻗﺎﻝ ﻫﺬﻩ ﻛﺎﻧﺖ ﺗﺘﺮﺩﺩ ﺇﻟﻴﻨﺎ ﰲ ﺯﻣﻦ ﺧﺪﳚﺔ ﺭﺿﻰ ﺫﻟﻚ ﻋﺎﺋﺸﺔ ﺭﺿﻲ‬
‫‪.‬ﻋﻨﻬﺎ ﻭﺣﺴﻦ ﺍﻟﻌﻬﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺑﺰﻳﺎﺩﺓ ﺍﻟﺸﻌﺮ ﻗﺎﺩﺡ‬
‫ﻗﺬﺭﺍ ﻓﻤﻨﻪ ﻳﻘﺎﻝ ﺇﻧﻚ ﻏﺎﺩﺭ‬ ‫ﻻ ﺗﻠﻖ ﰲ ﺑﺌﺮ ﺷﺮﺑﺖ ﺯﻻﳍﺎ‬

‫ﻓﺼﻞ‬

‫ﺑﺎﺏ ﰲ ﺗﺮﺗﻴﺐ ﺍﳋﻼﻓﺔ ﻭﺍﳌﻤﻠﻜﺔ‬

‫‪7‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﳌﻦ ﺃﻣﺮﻫﺎ ﺇﻟﻴﻪ‪ .‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺯﻋﻢ ﺃ‪‬ﺎ ﺑﺎﻟﻨﺺ‪ .‬ﻭﺩﻟﻴﻠﻬﻢ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﺮﺗﻴﺐ ﺍﳋﻼﻓﺔ ﻭﲢﺼﻴﻠﻬﺎ‬
‫ﺑﻜﺮ ﺍﻷﻋ‪‬ﺮﺍﺏ ﺳ‪‬ﺘ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥ ﺇﱃ ﻗﹶﻮﻡ ﺃﻭﻟِﻲ ﺑﺄﺱٍ ﺷ‪‬ﺪﻳﺪ" ﺇﱃ ﻗﻮﻟﻪ "ﺃﻟﻴﻤﺎ" ﻭﻗﺪ ﺩﻋﺎﻫﻢ ﺃﺑﻮ "ﻗﹸﻞ ﻟﻠﻤ‪‬ﺨﻠِﻔﲔ ﻣ‪‬ﻦ‬
‫ﺍﳌﻔﺴﺮﻳﻦ ﰲ ﻗﻮﻟﻪ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺇﱃ ﺍﻟﻄﺎﻋﺔ ﺑﻌﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﺟﺎﺑﻮﻩ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ‬
‫‪.‬ﺗﻌﺎﱃ‪" :‬ﻭ ﺇﺫ ﺃﺳ‪‬ﺮ ﺍﻟﻨ‪‬ﱯ ﺇﱃ ﺑ‪‬ﻌﺾ‪ ‬ﺃﺯﻭﺍﺟِﻪِ ﺣ‪‬ﺪﻳﺜﺎﹰ"‬

‫ﺇﱃ ﺃﰊ ﺍﳊﺪﻳﺚ‪" :‬ﺇﻥ ﺃﺑﺎﻙ ﻫﻮ ﺍﳋﻠﻴﻔﺔ ﻣﻦ ﺑﻌﺪﻱ" ﻭﻗﺎﻟﺖ ﺍﻣﺮﺃﺓ ﺇﺫﺍ ﻓﻘﺪﻧﺎﻙ ﻓﺈﱃ ﻣﻦ ﻧﺮﺟﻊ ﻓﺄﺷﺎﺭ ﻗﺎﻝ ﰲ‬
‫ﻭﺳﻠﻢ ﻭﺍﻹﻣﺎﻣﺔ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ‪ :‬ﻫﺬﺍ ﺑﻜﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻭﻷﻧﻪ ﺃﻡ ﺑﺎﳌﺴﻠﻤﲔ ﻋﻠﻰ ﺑﻘﺎﺀ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻋﻠﻰ ﺃﻭﻝ ﺍﳋﻠﻔﺎﺀ ﻻ ﻧﺴﺤﺐ ﻋﻠﻴﻪ ﺫﻳﻞ ﺍﻟﻔﱴ ﻭﱂ ﻳﺄﺗﻮﺍ ﲨﻠﺔ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﻨﺼﻮﺹ ﰒ ﺗﺄﻭﻟﻮﺍ ﻟﻮ ﻛﺎﻥ‬
‫ﻛﻮﻧﻪ ﺭﺍﺑﻌﺎﹰ ﻛﻤﺎ ﻻ ﻳﻘﺪﺡ ﰲ ﻧﺒﻮﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫ ﻛﺎﻥ ﺑﻔﺘﻮﺡ ﻭﻻ ﻣﻨﺎﻗﺐ ﻭﻻ ﺑﻘﺪﺡ ﰲ‬
‫ﻭﺍﻟﺬﻳﻦ ﻋﺪﻟﻮﺍ ﻋﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺯﻋﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﺗﻌﻠﻖ ﻓﺎﺳﺪ ﺟﺎﺀ ﻋﻠﻰ ﺯﻋﻤﻜﻢ ﻭﺃﻫﻮﻳﺘﻜﻢ ﻓﻘﺪ ﻭﻗﻊ ‪.‬ﺁﺧﺮﺍﹰ‬
‫ﺍﳋﻼﻓﺔ ﻓﺒﻬﺬﺍ ﺗﻌﻠﻘﻮﺍ ﺍﳌﻴﺰﺍﻥ ﰲِ ﺍﳋﻼﻓﺔ ﻭﺍﻷﺣﻜﺎﻡ ﻣﺜﻞ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﻭﺯﻛﺮﻳﺎ ﻭﳛﲕ‪ :‬ﻗﺎﻟﻮﺍ ﻷﺯﻭﺍﺟﻪ ﳌﻦ‬
‫ﻭﺟﻬﻬﺎ ﻭﺍﲨﻊ ﺍﳉﻤﺎﻫﲑ ﻋﻠﻰ ﻣﱳ ﺍﳊﺪﻳﺚ ﻭﻫﺬﺍ ﺑﺎﻃﻞ‪ .‬ﻭﻟﻮ ﻛﺄﻥ ﻣﲑﺍﺛﺎﹰ ﻟﻜﺎﻥ ﺍﻟﻌﺒﺎﺱ ﻟﻜﻦ ﺃﺳﻔﺮﺕ ﺍﳊﺠﺔ‬
‫ﻳﻘﻮﻝ‪" :‬ﻣﻦ ﻛﻨﺖ ﻣﻮﻻﻩ ﻓﻌﻠﻲ ﻣﻮﻻﻩ" ﻓﻘﺎﻝ ﻋﻤﺮ ﺑﺦ ﺑﺦ ﻣﻦ ﺧﻄﺒﺘﻪ ﰲ ﻳﻮﻡ ﻋﻴﺪ ﻳﺰﺣﻢ ﺑﺎﺗﻔﺎﻕ ﺍﳉﻤﻴﻊ ﻭﻫﻮ‬
‫ﻭﻣﻮﱃ ﻛﻞ ﻣﻮﱃ ﻓﻬﺬﺍ ﺗﺴﻠﻴﻢ ﻭﺭﺿﻰ ﻭﲢﻜﻴﻢ ﰒ ﺑﻌﺪ ﻫﺬﺍ ﻏﻠﺐ ﺍﳍﻮﻯ ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ ﻟﻘﺪ ﺃﺻﺒﺤﺖ ﻣﻮﻻﻱ‬
‫ﺍﳋﻼﻓﺔ ﻭﻋﻘﻮﺩ ﺍﻟﻨﺒﻮﺓ ﻭﺧﻔﻘﺎﻥ ﺍﳍﻮﻯ ﰲ ﻗﻌﻘﻌﺔ ﺍﻟﺮﺍﻳﺎﺕ ﻭﺍﺷﺘﺒﺎﻙ ﺍﺯﺩﺣﺎﻡ ﺍﳋﻴﻮﻝ ﲢﺐ ﺍﻟﺮﻳﺎﺳﺔ ﻭﲪﻞ ﻋﻤﻮﺩ‬
‫ﲦﻨﺎﹰ ﺍﻷﻣﺼﺎﺭ ﻭﺳﻘﺎﻫﻢ ﻛﺄﺱ ﺍﳍﻮﻯ ﻓﻌﺎﺩﻭﺍ ﺇﱃ ﺍﳋﻼﻑ ﺍﻷﻭﻝ‪ :‬ﻓﻨﺒﺬﻭﻩ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ ﻭﺍﺷﺘﺮﻭﺍ ﺑﻪ ﻭﻓﺘﺢ‬
‫ﻭﺑﻴﻀﺎﺀ ﻷﺯﻳﻞ ﻟﻜﻢ ﺇﺷﻜﺎﻝ ﻗﻠﻴﻼ‪ .‬ﻭﳌﺎ ﻣﺎﺕ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺍﺋﺘﻮﺍ ﺑﺪﻭﺍﺓ‬
‫‪.‬ﺍﻷﻣﺮ ﻭﺍﺫﻛﺮ ﻟﻜﻢ ﻣﻦ ﺍﳌﺴﺘﺤﻖ ﳍﺎ ﺑﻌﺪﻱ‬
‫ﻋﻨﻪ ﺩﻋﻮﺍ ﺍﻟﺮﺟﻞ ﻓﺈﻧﻪ ﻟﻴﻬﺠﺮ ﻭﻗﻴﻞ ﻳﻬﺪﺭ ﻓﺈﺫﺍ ﺑﻄﻞ ﺗﻌﻠﻘﻜﻢ ﺑﺘﺄﻭﻳﻞ ﺍﻟﻨﺼﻮﺹ ﻓﻌﺪﰎ ﺇﱃ ﻗﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ‬
‫ﺍﻟﺒﻴﻌﺔ ﺍﻹﲨﺎﻉ‪ :‬ﻭﻫﺬﺍ ﻣﻨﺼﻮﺹ ﺃﻳﻀﺎ ﻓﺈﻥ ﺍﻟﻌﺒﺎﺱ ﻭﺃﻭﻻﺩﻩ ﻭﻋﻠﻴﺎﹰ ﻭﺯﻭﺟﺘﻪ ﻭﺃﻭﻻﺩﻩ ﱂ ﳛﻀﺮﻭﺍ ﺣﻠﻘﺔ‬

‫‪8‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻣﺮﺽ ﻣﻮﺗﻪ ﻓﻘﺎﻝ ﻳﺎ ﻭﺧﺎﻟﻔﻜﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻘﻴﻔﺔ ﰲ ﻣﺘﺎﺑﻌﺔ ﺍﳋﺰﺭﺟﻰ ﻭﺩﺧﻞ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮ ﻋﻠﻰ ﺃﺑﻴﻪ ﰲ‬
‫ﻓﻘﺎﻝ ﻋﻠﻰ ﺣﻖ ﻓﻘﺎﻝ ﺗﻮﺻﻰ ‪‬ﺎ ﺑﲏ ﺍﺋﺖ ﺑﻌﻤﻚ ﻷﻭﺻﻰ ﻟﻪ ﺑﺎﳋﻼﻓﺔ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺖ ﺃﻛﺘﺐ ﻋﻠﻰ ﺣﻖ ﺃﻭ ﺑﺎﻃﻞ‬
‫ﺇﱃ ﻋﻠﻲ‪ .‬ﻓﺠﺮﻯ ﻗﻮﻟﻪ ﻋﻠﻰ ﻣﻨﱪ ﺭﺳﻮﻝ ﺍﷲ ﻷﻭﻻﺩﻙ ﺇﻥ ﻛﺎﻥ ﺣﻘﹰﺎ‪ .‬ﺃﻭﻻ ﻓﻘﺪ ﻣﻜﻨﺘﻬﺎ ﺑﻚ ﻟﺴﻮﺍﻙ ﰒ ﺧﺮﺝ‬
‫ﻫﺰﻻ ﺃﻭ ﺟﺪﺍﹰ ﺃﻭ ﺍﻣﺘﺤﺎﻧﺎﹰ ﻓﺈﻥ ﻛﺎﻥ ﻫﺰﻻ ﻓﺎﳋﻠﻔﺎﺀ ﻣﱰﻫﻮﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻮﻣﻮﰐ ﻟﺴﺖ ﺧﲑﻛﻢ ﺃﻓﻘﺎﻝ‬
‫‪.‬ﻓﻬﺬﺍ ﻧﻘﺾ ﻟﻠﺨﻼﻓﺔ ﻭﺇﻥ ﻗﺎﻟﻪ ﺍﻣﺘﺤﺎﻧﺎﹰ‪" .‬ﻭ‪ ‬ﻧ‪‬ﺰ‪‬ﻋﻨﺎ ﻣﺎ ﰲ ﺻ‪‬ﺪﻭﺭِﻫﻢ ﻣِﻦ ﻏﻞ" ﻋﻦ ﺍﳍﺰﻝ ﻭﺇﻥ ﻗﺎﻟﻪ ﺟﺪﺍﹰ‬
‫ﻋﻠﻰ ﺭﺿﻰ ﺛﺒﺖ ﻫﺬﺍ ﻓﻘﺪ ﺻﺎﺭﺕ ﺇﲨﺎﻋﺎﹰ ﻣﻨﻬﻢ ﻭﺷﻮﺭﻯ ﺑﻴﻨﻬﻢ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ ﺃﻣﺎ ﰲ ﺯﻣﻦ ﻓﺈﺫﺍ‬
‫ﺑﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﺫﺍ ﺍﷲ ﻋﻨﻪ ﻭﻣﻦ ﻧﺎﺯﻋﻪ ﻓﻘﺪ ﻗﻄﻊ ﺍﳌﺸﺮﻉ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻃﻮﻝ ﻛﻢ ﺍﳋﻼﻓﺔ‬
‫ﺍﻟﻌﺠﺐ ﻣﻦ ﺣﻖ ﻭﺍﺣﺪ ﻛﻴﻒ ﻳﻨﻘﺴﻢ ﺿﺮﺑﲔ ﻭﺍﳋﻼﻓﺔ ﺑﻮﻳﻊ ﻟﻠﺨﻠﻴﻔﺘﲔ ﻓﺎﻗﺘﻠﻮﺍ ﺍﻷﺧﺮﻯ ﻣﻨﻬﻤﺎ ﻭﺍﻟﻌﺠﺐ ﻛﻞ‬
‫ﲜﻮﻫﺮ ﳛﺪ ﻓﻜﻴﻒ ﻳﻮﻫﺐ ﻭﻳﺒﺎﻉ ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﺣﺎﺯﻡ ﺃﻭﻝ ﻟﻴﺴﺖ ﳛﺴﻢ ﻳﻨﻘﺴﻢ ﻭﻻ ﺑﻌﺮﺽ ﻳﺘﻔﺮﻕ ﻭﻻ‬
‫ﻭﻣﻌﺎﻭﻳﺔ ﻓﻴﺤﻜﻢ ﺍﷲ ﻟﻌﻠﻰ ﺑﺎﳊﻖ ﻭﺍﻟﺒﺎﻗﻮﻥ ﲢﺖ ﺍﳌﺸﻴﺌﺔ ﻭﻗﻮﻝ ﺍﳌﺸﺮﻉ ﺻﻠﻰ ﺣﻜﻮﻣﺔ ﲡﺮﻱ ﰲ ﺍﳌﻌﺎﺩ ﺑﲔ ﻋﻠﻲ‬
‫‪.‬ﻭﺳﻠﻢ ﻟﻌﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ‪" :‬ﺗﻘﺘﻠﻚ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎﻏﻴﺔ" ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻺﻣﺎﻡ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻏﻴ ﺎﹰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﱂ ﻳﻜﻦ ﻻ ﺗﻠﻴﻖ ﻟﺸﺨﺼﲔ ﻛﻤﺎ ﻻ ﺗﻠﻴﻖ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻻﺛﻨﲔ‪ .‬ﺇﳕﺎ ﺍﻟﺬﻳﻦ ﺑﻌﺪﻫﻢ ﻃﺎﺋﻔﺔ ﻳﺰﻋﻢ ﺃﻥ ﻳﺰﻳﺪ ﻭﺍﻹﻣﺎﻣﺔ‬
‫ﻳﻘﺘﻠﻪ ﺍﻟﻌﺴﻜﺮ ﻋﻠﻰ ﻏﲑ ﺭﺍﺿﻴﺎﹰ ﺑﻘﺘﻞ ﺍﳊﺴﲔ‪ .‬ﻓﺴﺄﺿﺮﺏ ﻟﻚ ﻣﺜﻼﹰ ﰲ ﻣﻠﻜﲔ ﺍﻗﺘﺘﻼ ﻓﻤﻠﻚ ﺃﺣﺪﳘﺎ ﺃﻓﺘﺮﺍﻩ‬
‫ﳌﺎ ﺟﺮﻯ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﻌﻄﺶ ﻭﲪﻞ ﺍﻟﺮﺃﺱ ﺍﺧﺘﻴﺎﺭ ﺻﺎﺣﺒﻬﺎ ﺇﻻ ﻏﻠﻄﺎ ﻭﻣﺜﻞ ﺍﳊﺴﲔ ﻻ ﳛﺘﻤﻞ ﺣﺎﻟﻪ ﺍﻟﻐﻠﻴﻈﺔ‬
‫ﺍﳌﻐﻨﻴﺔ ﺣﻴﺚ ﻣﺪﺣﺖ ﻋﻠﻴﺎﹰ ﰲ ﻏﻨﺎﺋﻬﺎ ﺃﻓﺘﺮﺍﻩ ﻗﺘﻠﻬﺎ ﺑﻐﻀﺎﹰ ﻟﻌﻠﻲ ﺃﻡ ﳍﺎ‪ .‬ﺇﲨﺎﻋﺎﹰ ﻣﻦ ﲨﺎﻫﲑ ﺍﳌﺸﻌﺮﻳﻦ ﻭﻗﺎﺗﻞ ﺍﻷﻣﺔ‬
‫ﺍﻟﻨﺎﺱ ﰒ ﻣﻌﺎﻭﻳﺔ ﻟﻌﻠﻲ ﺑﻦ ﺍﳊﺴﲔ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺃﻧﺖ ﺍﺑﻦ ﺍﻟﺬﻱ ﻗﺘﻠﻪ ﺍﷲ ﻗﺎﻝ ﺃﻧﺎ ﺍﺑﻦ ﺍﻟﺬﻱ ﻗﺘﻠﻪ ﻭﻗﻮﻝ ﻳﺰﻳﺪ ﺑﻦ‬
‫ﻟﺮﺑﻚ ﺟﺰﺍﺀ ﺟﻬﻨﻢ ﻭﲣﻠﺪ ﻓﻴﻬﺎ ﻭﺗﻐﻀﺒﻪ ﻋﻠﻴﻪ ﺗﻼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭ‪ ‬ﻣﻦ ﻳ‪‬ﻘﺘ‪‬ﻞ ﻣ‪‬ﺆﻣﻨﺎﹰ ﻣ‪‬ﺘﻌ‪‬ﻤﺪﺍﹰ" ﻓﺘﺮﺍﻙ ﻳﺎ ﻳﺰﻳﺪ ﲡﻌﻞ‬
‫ﻫﺬﻩ ﺍﻟﱪﺍﻫﲔ ﻣﻌﻄﻠﺔ ﻻ ﳛﻜﻢ ﺑﺼﺤﺘﻬﺎ ﺣﺎﻛﻢ ﺍﻟﺸﺮﻉ ﻓﻨﻘﻮﻝ ﰲ ﻭﺗﻠﻌﻨﻪ ﻭﺗﻌﺪ ﻟﻪ ﻋﺬﺍﺑﺎﹰ ﺃﻟﻴﻤﺎﹰ ﻓﺈﻥ ﻗﻠﺖ ﺇﻥ‬
‫ﺇﲨﺎﻉ ﺍﳉﻤﺎﻫﲑ ﺑﺸﺘﻢ ﻋﻠﻰ ﺃﻟﻒ ﺷﻬﺮ ﻋﻠﻰ ﺍﳌﻨﺎﺑﺮ ﺃﻣﺮﻛﻢ ﺍﻟﻜﺘﺎﺏ ﺃﻡ ﺍﻟﺴﻨﺔ ﺃﻡ ﺣﺠﺠﻜﻢ ﻣﺜﻞ ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﰒ‬

‫‪9‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻟﺬﻳﻦ ﻣﻦ ﺑﻌﺪﻫﻢ ﳑﻦ ﻏﲑﻫﻢ ﺃﺧﺬﻭﻫﺎ ﻧﺼﺎ ﺃﻡ ﺳﻨﺔ ﺃﻡ ﺇﲨﺎﻋﺎ ﻟﻜﻦ ﻗﺪ ﺃﺧﺬﻭﻫﺎ ﺑﺴﻴﻒ ﺃﰊ ﻣﺴﻠﻢ ﺍﻟﺮﺳﻮﻝ ﰒ‬
‫ﻳﺘﻮﱃ ﻣﻠﻚ ﺍﳋﺮﺍﺳﺎﱐ ﻓﺎﻧﻈﺮﻭﺍ ﺇﱃ ﻗﻄﻊ ﺃﻋﻤﺎﻟﻜﻢ ﺑﺴﻴﻒ ﺍﳌﺸﺮﻉ ﺣﻴﺚ ﻗﺎﻝ ﻟﻜﻢ ﺍﳋﻼﻓﺔ ﺑﻌﺪﻯ ﺛﻼﺛﻮﻥ ﰒ‬
‫ﻭﺍﳌﻠﻮﻙ ﻛﺜﲑ ﻭﺍﺣﺪ ﰲ ﺯﻣﺎﻧﻪ ﻓﻴﺎ ﺟﱪﻭﺕ ﺑﻘﻮﻟﻪ ﻟﻠﻌﺒﺎﺱ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻳﺎ ﺃﺑﺎ ﺍﻷﺭﺑﻌﲔ ﻣﻠﻜﺎ ﻭﱂ ﻳﻘﻞ ﺧﻠﻴﻔﺔ‬
‫ﻭﺍﺻﱪ ﻭﺃﺣﺬﺭ ﻭﺍﻗﺮﺏ ﻭﻃﻮﻝ ﻭﺍﺣﺘﻤﻞ ﻭﺻﺎﱀ ﺣﱴ ﺃﻳﻬﺎ ﺍﻟﻄﺎﻟﺐ ﻟﻠﻤﻠﻚ ﺣﺼﻞ ﺍﻹﻟﻪ ﻭﲪﻞ ﺍﻹﻟﻪ ﻭﺍﻟﺬﻝ‬
‫ﺗﻘﺪﺭ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﻠﻚ ﰲ ﺍﳌﻠﻚ‬

‫ﺑﻌﺪ ﲢﺼﻴﻠﻚ ﺍﳌﺎﻝ ﰒ ﺗﺎﺑﻊ ﻭﺷﺎﻳﻊ ﻭﺃﺩﻟﻚ ﺑﻌﻀﺎﹰ ﻋﻠﻰ ﺇﺫﺍ ﺃﺭﺩﺕ ﺗﺮﺗﻴﺐ ﻣﻠﻚ ﰲ ﺍﳌﻠﻚ ﻓﺎﺷﺘﻬﺮ ﺭﺟﺎﻝ ﺍﻟﺪﻭﻝ‬
‫‪.‬ﺍﳌﺘﻘﺪﻣﻮﻥ ﺑﻌﺾ ﻟﻠﺠﺬﺏ ﻓﻬﻮ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﻓﻌﻘﱮ ﻛﻞ ﺧﺎﻓﻘﺔ‬ ‫ﺇﺫﺍ ﻫﺒﺖ ﺭﺑﺎﺣﻚ‬
‫ﺳﻜﻮﻥ‬ ‫ﻓﺎﻏﺘﻨﻤﻬﺎ‬
‫ﺃﻏﺮﺍﺿﻚ ﻓﺈﻥ ﻗﻮﺍﻋﺪ ﺍﳌﻤﻠﻜﺔ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺭ ﻋﻠﻰ ﻫﻴﺌﺔ ﺗﺮﺗﻴﺐ ﺍﳉﺴﻮﺭ ﻭﺍﻟﻘﻨﺎﻃﺮ ﻟﺘﺠﻮﺯ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻨﺎﻭﻝ ﻭﺍﺟﻌﻞ‬
‫ﻋﺪﺩ ﺍﳉﻨﺪ ﻭﻋﺪﺩ ﺍﻟﻘﺮﺑﺎﺀ ﻭﺟﺪﺕ ﻣﺸﺎﺭﻛﺎ ﻓﺪﺍﻭﻩ ﺑﺄﻧﻮﺍﻉ ﺍﳌﻌﺎﳉﺔ ﻭﺁﺧﺮ ﺍﻟﺪﻭﺍﺀ ﺍﻟﻜﻲ ﰒ ﺍﻧﻈﺮ ﺇﱃ ﺩﺳﺘﻮﺭ‬
‫ﻣﺮﺍﺕ ﻭﺍﺟﻌﻞ ﻃﻼﺋﻌﻚ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻧﻔﺮ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﺳﺘﻌﺮﺽ ﺍﳉﻴﺶ ﰲ ﺳﻨﺘﻚ ﺛﻼﺙ‬
‫ﺃﻭ ﻃﻔﻘﺖ ﺇﱃ ﻣﻀﺎﻕ ﺗﺮﺗﺐ ﺟﻴﺸﻚ ﺻﻔﻮﻓﺎ ﻭﺭﺍﺀ ﻣﻦ ﺃﻣﻨﺎﺋﻚ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻟﻐﺰﻭ ﻓﺄﺷﻊ ﺍﳋﱪ ﻓﺈﺫﺍ ﻭﺟﺪﺕ‬
‫ﺍﳌﻨﻬﺰﻡ ﻣﻦ ﺃﺻﺤﺎﺑﻚ ﻭﻛﻦ ﻣﺸﺮﻓﺎ ﻋﻠﻴﻬﻢ ﻣﻦ ﻧﺸﺰ ﺻﻔﻮﻑ ﻭﲪﻞ ﻣﻊ ﺃﺻﺤﺎﺑﻚ ﻟﻴﺒﺬﻟﻮﺍ ﺍﻟﺴﻴﻒ ﰲ ﺍﻟﺼﻒ‬
‫‪.‬ﻟﻨﻔﺴﻚ ﺃﺟﻮﺩ ﺍﳋﻴﻞ ﻭﺍﻟﺮﺟﺎﻝ ﻭﻟﻮ ﻧﺼﺒﺖ ﺃﻋﻼﻣﻚ ﺯﻭﺭﺍﹰ ﻣﻦ ﻏﲑ ﲪﻞ ﻭﺍﺩﺧﺮ‬
‫ﻣﻌﻚ‪ .‬ﻭﺑﺪﺩﻫﺎ ﺃﻥ ﺷﺌﺖ ﰲ ﺍﻟﻌﺴﻜﺮ ﻭﺍﺑﺮﻙ ﻭﺃﻋﻠﻢ ﺃﻥ ﻣﻦ ﺧﺎﻣﺮﻙ ﰲ ﺍﻷﻭﻝ ﻫﻮ ﳜﺎﻣﺮﻙ ﰲ ﺍﻵﺧﺮ ﻭﻳﺆﻓﻚ‬
‫ﻓﺎﺳﺘﺠﺮ ﺍﻷﻋﺪﺍﺀ ﺇﱃ ﻗﺮﻳﺐ ﺍﻟﻜﻤﲔ ﻭﻟﻴﻜﻦ ﺑﻴﻨﻜﻢ ﻛﻤﻴﻨﺎﹰ ﻣﻦ ﺃﺟﻮﺩ ﺭﺟﺎﻟﻚ ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﺃﻟﻔﺊ ﰲ ﺍﻟﻘﺘﺎﻝ‬

‫‪10‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻭﻻ ﺗﻄﻞ ﰲ ﻣﻜﺚ ﻣﻜﺎﻥ ﺧﻮﻑ ﺍﻟﻔﺸﻞ ﻭﺍﳌﻔﺎﺳﺨﺔ ﻛﻤﺎ ﻋﻤﻞ ﺫﻭ ﻋﻼﻣﺔ ﻓﺈﺫﺍ ﻋﺰﻣﺖ ﺇﱃ ﻗﺘﺎﻝ ﻗﻮﻣﻚ ﻓﻌﺠﻞ‬
‫ﻭﺑﺬﳍﻢ ﻭﻓﺴﺨﻬﻢ ﻭﺑﺮﻃﻠﻬﻢ ﻓﺘﻘﺪﻡ ﻭﺃﻋﻠﻢ ﻭﻛﻦ ﺑﺬﺍﻻ ﻻ ﻣﺘﺄﺧﺮﺍﹰ ﻭﺃﻧﻈﺮ ﰲ ﺍﻟﻘﺮﻧﲔ ﰲ ﻋﺴﻜﺮ ﺩﺍﺭﺍ ﻓﺄﻓﺸﻠﻬﻢ‬
‫ﻓﻜﺜﺮ ﺇﻥ ﺷﺌﺖ ﻭﻗﻠﻞ ﻭﻟﻜﻦ ﻟﻚ ﻋﲔ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻘﺎﺋﻠﲔ ﻭﺍﻟﻐﻢ ﻋﻠﻰ ﻣﻦ ﻗﺎﺗﻞ ﻭﺍﻋﺰﻝ ﻋﻦ ﺩﺳﺎﺗﲑ ﺍﻟﺮﺣﻴﻞ‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻚ ﺍﳉﺒﺎﻥ ﻋﻠﻰ ﺍﳍﻮﻳﻨﺎ ﰒ ﺍﺣﺘﺴﺐ ﻋﻠﻰ ﺧﺰﺍﺋﻨﻚ ﻭﺧﺰﺍﻧﻚ ﲟﻌﺮﻓﺔ ﻣﺎ ﻓﻴﻬﺎ ﻭﻣﺎ ﻳﻨﻘﺺ‪ ،‬ﻭﻳﺰﺩﺍﺩ‬
‫ﺃﻣﺮ ﺑﺬﺍﺕ ﺍﻟﺪﻳﻦ‪ .‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺑﺪ ﻣﻦ ﺍﻟﺘﺰﻭﻳﺞ ﻓﺎﺳﺘﻨﺪ ﺇﱃ ﺃﻣﻮﺍﻝ ﻭﺭﺟﺎﻝ ﻭﺩﻳﻦ ﻭﲨﺎﻝ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺮﻉ ﻗﺪ‬
‫ﻭﺣﺼﻞ ﺁﻻﺕ ﺍﳊﺼﻮﻥ ﳑﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﰲ ﺍﳌﻠﻚ ﺑﻐﲑ ﺟﻮﺍﺳﻴﺲ ﻭﺃﺧﺬ ﺃﺧﺒﺎﺭﻩ ﻛﺎﳉﺴﺪ ﺍﻟﺬﻱ ﻻ ﺭﻭﺡ ﻓﻴﻪ‬
‫ﺃﻣﺮﺍﹰ‪ .‬ﻭﻻ ﺗﺘﻢ ﳍﻴﺌﺔ ﺍﻟﺮﻋﻴﺔ ﻭﺍﺧﺘﻼﻑ ﺍﳉﻨﺪ‪ .‬ﻭﺍﻣﻨﻊ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻀﻴﻖ ﻓﺈﻧﻚ ﻻ ﺗﺪﺭﻱ ﻟﻌﻞ ﺍﷲ ﳛﺪﺙ ﺑﻌﺪ ﺫﻟﻚ‬
‫ﺛﻮﺍﺑﻚ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﻛﻤﺎ ﻋﻨﺪ ﺍﳋﻠﻖ ﻣﻦ ﺍﻷﻃﻌﻤﺔ ﰲ ﺍﶈﻞ ﻭﻻ ﲤﻨﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﲢﺼﻴﻞ ﻋﻦ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻔﱳ ﻭﺃﻣﺮ‬
‫ﱂ ﺇﻥ ﻛﺎﻥ ﻟﻈﻠﻢ ﺍﻷﻃﻌﻤﺔ ﻓﺈﻧﻪ ﻟﻚ ﻭﺍﻟﻨﺎﺱ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﻭﺃﻧﻈﺮ ﻓﻴﻤﻦ ﺍﻣﺘﻨﻊ ﻋﻦ ﺍﻟﺰﺭﺍﻋﺔ ﺇﻥ ﻛﺎﻥ ﻟﻔﻘﺮ ﻓﻘﻮﻩ‬
‫ﺍﻹﻣﺎﺭﺓ ﻭﺃﻏﺘﻢ ﻟﻜﺜﺮﺓ ﺍﳋﺎﻃﺒﲔ ﺧﻮﻓﺎﹰ ﻣﻦ ﻓﺎﻧﺼﺮﻩ ﻛﻤﺎ ﻗﺎﻝ ﻣﻠﻚ ﺍﳍﻨﺪ ﺃﻧﺎ ﺃﻓﺮﺡ ﻟﻜﺜﺮﺓ ﺩﺟﺎﺝ ﺍﻟﺒﻠﺪ ﻓﺄﻧﻪ ﻓﺮﻉ‬
‫ﺩﺳﺎﺗﲑﻩ ﻋﻠﻰ ﺃﻋﺪﺍﺩ ﺍﻟﻐﺮﺑﺎﺀ ﻭﺗﺴﻠﻢ ﻋﻠﻴﻪ ﺍﳌﺮﺃﺓ ﺑﻘﺪﺭ ﻣﻦ ﺍﻟﻠﱭ ﻓﺈﺫﺍ ﻇﻠﻢ ﺍﳌﻘﺎﻃﻊ ﻭﻗﺪ ﻛﺎﻥ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﳛﻮﻯ‬
‫ﳉﻮﺩﺓ ﺍﻟﺮﺑﻴﻊ ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺃﻧﺎ ﺃﻣﺴﻚ ﺍﻟﻔﻼﺡ ﺇﺫﺍ ﺃﺧﺬ ﻣﺜﻠﻪ ﻭﺃﻣﻴﻞ ﺍﳌﻘﻄﻊ ﻓﺄﺧﺬ ﻣﻌﻨﺎﻩ ﺇﳕﺎ ﺭﺁﻩ ﲰﻨﺎ ﺿﺤﻚ‬
‫ﻭﻳﻄﻠﻖ ﻭﻳﻨﻈﺮ ﰲ ﺍﳌﻘﻄﻊ ﺑﺎﳋﲑ ﻓﺎﻥ ﱂ ﳚﺪﻩ ﺍﻧﺘﻘﻞ ﻭﺍﳌﻠﻚ ﺑﻔﻼﺣﻪ ﺇﺫ ﻫﻮ ﺧﺰﺍﻧﺔ ﻭﺑﻪ ﻳﺴﻄﻮ ﻭﳚﻴﺪ ﻭﻳﻨﻌﻢ‬
‫ﺍﳌﺄﻣﻮﻥ ﻳﺴﺘﻌﺮﺽ ﺍﻟﺴﻼﺡ ﻭﺍﻵﻻﺕ ﺍﳋﺰﺍﺋﻦ ﻭﺍﻷﻣﺮﺍﺀ‪ .‬ﻭﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺗﺒﺪﻳﻞ ﺍﻟﻄﻌﺎﻡ‪ .‬ﺑﻐﲑﻩ ﻓﻠﻴﻔﻌﻞ ﻓﻘﺪ ﻛﺎﻥ‬
‫‪.‬ﻛﻤﺎ ﺗﺮﺗﺐ ﻣﻌﺎﻟﻴﻚ ﻣﺜﻞ ﺍﳋﻴﻢ ﻭﺍ‪‬ﺎﻧﻴﻖ ﺣﱴ ﻗﺎﻝ ﻷﻣﲑ ﺩﻭﺍﺑﻪ ﺭﺗﺐ ﳐﺎﻟﻴﻚ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‬

‫ﰲ ﺗﺮﺗﻴﺐ ﺍﻟﻮﻻﺓ‬

‫‪11‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺗﻜﻠﻔﻪ ﺛﻘﻼ ﻓﺘﺴﺘﻨﻘﻀﻪ ﻣﻦ ﺑﻠﺪﻙ ﻭﺃﺷﺒﻌﻪ ﻭﺟﻨﺪ ﺍﳊﺼﻦ ﻻ ﺗﺮﺗﺐ ﰲ ﺍﳊﺼﻮﻥ ﺇﻻ ﻭﻟﻴﺎﹰ ﺷﻔﻴﻘﺎﹰ ﺭﻓﻴﻘﺎﹰ ﺑﺎﳋﻠﻖ ﻭﻻ‬
‫ﻭﺳﻮﺭﻩ ﻭﺗﺬﻟﻞ ﺣﺮﺍﺳﻚ ﰲ ﺍﻟﱪﻭﺝ ﻭﻃﻒ ﺑﻨﻔﺴﻚ ﺃﻳﻬﺎ ﺍﻟﻮﱄ ﻋﻠﻰ ﻭﺃﻧﻈﺮ ﰲ ﻣﺮﺍﻛﺰ ﺧﲑﻩ ﻭﻣﺎﺋﻪ ﻭﺣﺮﺳﻪ‬
‫ﺑﺎﻟﻠﻴﻞ ﺧﻮﻑ ﺍﳌﺨﺎﻣﺮﺓ ﻭﺍﺳﺄﻝ ﻋﻦ ﺃﻋﺪﺍﺋﻚ ﻭﻻ ﲢﻘﺮ ﺍﻟﻘﻠﻴﻞ ﻓﺈﻥ ﺍﻟﺬﺑﺎﺑﺔ ﺃﻋﻠﻰ ﺳﻮﺭﻙ ﻭﻻ ﲣﺎﻟﻂ ﺟﻨﺪﻙ‬
‫‪.‬ﻣﻦ ﻋﻘﺮﺏ ﺃﻣﺎﺕ ﺍﻷﻓﻌﻰ ﻟﺴﻌﻬﺎ ﻛﻤﺎ ﻗﻴﻞ ﺗﻘﺘﻞ‪ .‬ﲨﻼ ﻭﻛﻢ‬
‫ﻭ ﻻ ﲢﻘﺮﻥ ﺃﺑﺪﺍﹰ ﺻﻐﲑﺍ ﻓﺮﲟﺎ ﲤﻮﺕ ﺍﻷﻓﺎﻋﻲ ﻣﻦ ﲰﻮﻡ ﺍﻟﻌﻘﺎﺭﺏ‬
‫‪:‬ﻭﺃﺣﺬﺭ ﻣﻦ ﻣﻜﺮ ﺫﻱ ﺍﻷﺟﻦ ﻓﻘﺪ ﻗﻴﻞ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﻓﺴﺎﺩ‬ ‫ﻭ ﺇﻥ ﺍﳉﺮﺡ ﻳﻨﻐﺺ ﺑﻌﺪ ﺣﲔ‬
‫ﺑﻼﻳﺎ ﻳﻜﻮﻥ ﺍﻟﻮﺍﱄ ﺷﺮﻳﺐ ﲬﺮ ﻭﻫﻜﺬﺍ ﺍﻷﻣﲑ ﻓﻠﻮ ﺣﻀﺮ ﰲ ﳎﺎﻟﺴﻬﻢ ﻓﻠﻴﺤﺎﻛﻢ ﺑﺎﳉﻼﺏ ﻓﻔﻲ ﺍﳋﻤﺮ ﻭﻻ‬
‫ﺍﻟﻨﺠﺎﺷﻲ ﳉﻌﻔﺮ ﻭﺁﻓﺎﺕ ﻭﺯﻻﺯﻝ ﻋﻘﻞ ﻭﺣﺪﻭﺙ ﺑﻼﻳﺎ ﻭﺇﻇﻬﺎﺭ ﺣﻘﻮﺩ ﺇﺫ ﺻﺎﺣﺐ ﺍﳌﻠﻚ ﻣﺮﻣﻮﻕ ﺑﺎﳊﺴﺪ‪ :‬ﻗﺎﻝ‬
‫ﻳﺄﻛﻞ ﻋﻠﻰ ﺍﻷﺭﺽ ﻓﻘﺎﻝ ﺫﻟﻚ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻛﻴﻒ ﺳﲑﺓ ﻧﺒﻴﻜﻢ ﰲ ﺍﻷﻛﻞ ﻣﻊ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ‬
‫ﻭﺣﺪﻩ ﻋﻠﻰ ﺧﻮﺍﻧﻪ ﰲ ﳎﻤﻊ ﻣﻌﺮﻭﻑ ﻟﻪ ﺗﻮﺍﺿﻊ ﳉﺬﺏ ﻗﻠﻮﺏ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ ﺍﻟﻨﺠﺎﺷﻲ ﻟﻮ ﻛﺎﻥ ﻣﻠﻜﺎﹰ ﻷﻛﻞ‬
‫ﻛﺎﻥ ﺫﻫﺒﺎ ﻓﺸﻬﺮ ﺑﺸﻬﺮ ﻭﻻ ﺑﺄﺱ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻭﺯﺑﺎﺩﻱ ﳐﺼﻮﺻﺔ ﰒ ﺍﻟﻮﺭﻕ ﺇﻥ ﻛﺎﻥ ﻣﻘﻄﻌﺎ ﻓﻤﻌﺮﻭﻑ ﻭﺇﻥ‬
‫ﻭﺇﻗﺎﻣﺔ ﻧﺎﻣﻮﺳﺔ ﻋﻨﺪ ﺍﻟﻐﺮﺑﺎﺀ ﻭﺍﳌﻨﺸﺪﻳﻦ ﻭﺍﻟﻘﺼﺎﺩ‪ ،‬ﻭﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ ﻭﻫﻮ ﻣﻮﺻﻮﻝ ‪‬ﻢ ﻭﺍﳌﻌﺎﻫﺪﺓ ﻟﺮﺳﻞ ﺍﳌﻠﻚ‬
‫‪.‬ﻭﺑﻌﻀﻪ ﻟﻠﻘﻀﺎﻳﺎ ﻭﺑﻌﻀﻪ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺗﺬﻛﺎﺭ ﺍﳊﻜﻢ ﻭﺍﻟﻨﺴﺎﺀ ﻳﻘﺴﻢ ﺃﺳﺒﻮﻋﻪ ﺑﻌﻀﻪ ﻟﻠﺠﻨﺪ‬
‫ﻋﻠﻴﻜﻢ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺼﻼﺡ ﻓﺈ‪‬ﻢ ﻳﺮﺷﺪﻭﻧﻜﻢ ﺇﺫﺍ ﺿﻠﻠﺘﻢ ﻭﻳﻌﺮﻓﻮﻧﻜﻢ ﺇﺫﺍ ﻛﻤﺎ ﻳﻘﻮﻝ ﻳﺎ ﺃﺭﺑﺎﺏ ﺍﳌﻤﻠﻜﺔ‬
‫‪:‬ﻭﻳﺴﺘﻌﻄﻔﻮﻧﻜﻢ ﺇﺫﺍ ﻏﻀﺒﺘﻢ ﻭﻳﻨﻔﻘﻮﻧﻜﻢ ﺇﺫﺍ ﺣﺮﻣﺘﻢ ﻭﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺟﻬﻠﺘﻢ‬
‫ﻭ ﺇﻳﺎﻙ ﻭﺇﻳﺎﻩ‬ ‫ﻓﻼ ﺗﺼﺤﺐ ﺃﺧﺎ ﺍﳉﻬﻞ‬
‫ﺣﻠﻴﻤﺎ ﺣﲔ ﺁﺧﺎﻩ‬ ‫ﻓﻜﻢ ﻣﻦ ﺟﺎﻫﻞ ﺃﺭﺩﻯ‬
‫ﻣﺎ ﺍﳌﺮﺀ ﻣﺎﺷﺎﻩ‬ ‫ﻳﻘﺎﺱ ﺍﳌﺮﺀ ﺑﺎﳌﺮﺀ ﺇﺫﺍ‬
‫ﻣﻘﺎﻳﻴﺲ ﻭﺃﺷﺒﺎﻩ‬ ‫ﻭ ﻟﻠﺸﻲﺀ ﻋﻠﻰ ﺍﻟﺸﻲﺀ‬

‫‪12‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺩﻟﻴﻞ ﺣﲔ ﻳﻠﻘﺎﻩ‬ ‫ﻭ ﻟﻠﻘﻠﺐ ﻋﻠﻰ ﺍﻟﻘﻠﺐ‬
‫ﻭﺍﻟﺼﻼﺡ ﺍﳌﻨﺎﺩﻣﺔ ﻭﺍﳌﺴﺎﻣﺮﺓ ﻭﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﳍﺰﻟﻴﺎﺕ ﻭﺍﳌﻀﺤﻜﺎﺕ ﻭﻟﻴﻜﻦ ﻭﺯﻳﺮﻩ ﻗﺎﺑﻼ ﻗﺎﺋﻼ ﺑﺎﻟﻌﻠﻢ ﻭﻟﻴﻘﻞ ﺍﳌﻠﻚ‬
‫ﺇﻟﻴﻨﺎ ﺃﻥ ‪‬ﻠﻮﻻ ﺩﺧﻞ ﺇﱃ ﳎﻠﺲ ﻣﱰﻻ ﻟﻠﻨﺎﺱ ﰲ ﻃﺒﻘﺎ‪‬ﻢ ﻓﻼ ﺗﻨﻈﺮﻭﺍ ﰲ ﺣﺴﻦ ﺍﻟﺒﺰﺓ ﻣﻊ ﻋﻤﻮﻡ ﺍﳉﻬﻞ ﻓﻘﺪ ﻧﻘﻞ‬
‫ﺇﱃ ﺻﺪﺭ ﺍ‪‬ﻠﺲ ﻓﻘﺎﻝ ﺍﻟﺒﻬﻠﻮﻝ ﳎﻠﺴﻲ ﻳﻔﲎ ﻫﺎﺭﻭﻥ ﻓﺠﻠﺲ ﰲ ﺃﺩﱏ ﺍ‪‬ﻠﺲ ﻓﻘﺎﻝ ﻟﻪ ﻫﺎﺭﻭﻥ ﺃﺭﻓﻊ ﺭﺃﺳﻚ‬
‫ﻓﺄﻳﻦ ﺻﺪﺭﻩ ﰒ ﺃﻧﺸﺪ‬
‫ﻻ ﻳﻄﻠﺐ ﺍﻟﺼﺪﺭ ﺑﻐﲑ ﺍﻟﻜﻤﺎﻝ‬ ‫ﻛﻦ ﺭﺟﻼ ﻭﺃﺭﺽ ﺑﺼﻒ ﺍﻟﻨﻌﺎﻝ‬
‫ﺟﻌﻠﺖ ﺫﺍﻙ ﺍﻟﺼﺪﺭ ﺻﻒ ﺍﻟﻨﻌﺎﻝ‬ ‫ﻓﺈﻥ ﺗﺼﺪﺭﺕ ﺑﻼ ﺁﻟﺔ‬
‫ﺍﻟﻌﺮﺍﻕ ﳛﺐ ﲨﻠﺔ ﻗﺒﻮﻝ ﺍﳌﻠﻚ ﺃﻥ ﳜﺘﺎﺭ ﻟﻨﻔﺴﻪ ﻃﻌﺎﻣﺎﹰ ﳜﺼﻪ ﻭﻗﺪ ﻛﺎﻥ ﺍﳌﺄﻣﻮﻥ ﳛﺐ ﺍﳌﺄﻣﻮﻧﻴﺔ ﻭﻣﻬﻠﺐ ﻭﻣﻦ‬
‫ﺍﻟﻠﺤﻢ ﺑﻞ ﻳﻜﺴﻔﻮﻥ ﺍﳉﻠﺪ ﻓﻴﺄﺧﺬﻭﻥ ﺍﳌﻬﻠﺒﻴﺔ ﻭﻛﺎﻥ ﺑﻨﻮ ﺃﻣﻴﺔ ﻳﻜﺜﺮﻭﻥ ﻣﻦ ﺃﻛﻞ ﺍﳍﺮﺍﻳﺲ ﻭﺍﻟﺰﻻﺑﻴﺎ ﻭﱂ ﻳﻐﺴﻠﻮﺍ‬
‫ﺍﻟﻠﺤﻢ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﳌﻜﻲ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻣﻦ ﲢﺖ ﺍﳉﻠﺪ ﻣﺎ ﳜﺘﺎﺭﻭﻥ ﻓﻴﺘﺪﺍﻭﻭﻥ ﺍﻷﻳﺪﻱ ﺑﺰﻓﺮ‬
‫ﺣﲔ ﺿﻌﻒ ﺍﻟﻮﻗﺎﻉ ﻓﺄﻣﺮﱐ ﺑﺄﻛﻞ ﺍﳍﺮﺍﻳﺲ ﻓﻮﺟﺪﺕ ﻟﻈﻬﺮﻱ ‪‬ﺎ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺷﻜﻮﺕ ﺇﱃ ﺃﺧﻲ ﺟﱪﻳﻞ‬
‫‪.‬ﺧﲑﺍﻧ ﺎﹰ‬
‫ﺍﻟﻘﺮﻧﲔ ﳛﺐ ﺍﻟﺰﺭ ﺑﺎﺡ ﻟﺘﺴﻜﻴﻨﻬﺎ ﻟﻠﺨﻠﻂ ﺍﻟﺼﻔﺮﺍﻭﻱ ﻭﻭﺟﺪ ﲞﺎﺭﺍﹰ ﺣﺎﺭﺍﹰ ﺗﻮﻟﺪ ﻋﻦ ﺻﻔﺮﺍﺀ ﻭﻗﺪ ﻛﺎﻥ ﺫﻭ‬
‫ﺍﻻﺳﻢ ﻭﻛﺎﻥ ﻓﺎﻧﺰﻋﺞ ﻟﻪ ﺟﺒﻴﻨﻪ ﻓﻤﺰﺝ ﺑﺎﻟﺒﻄﻴﺦ ﻣﺎﺀ ﻭﻋﺴﻼﹰ ﻭﺧﻼﹰ ﻓﺸﺮﺑﻪ ﻓﻘﺎﻝ ﺳﻜﻦ ﺟﺒﻴﲏ ﻓﺴﻤﻲ ﺑﺬﻟﻚ‬
‫ﺍﳋﺒﺰ ﺍﳉﺮﻳﺶ ﻟﻠﻤﻌﺪﺓ ﳜﻠﻂ ﺧﺸﻦ ﺍﻟﺪﻗﻴﻖ ﻭﻧﺎﻋﻤﻪ ﻓﻴﺘﺨﺬ ﻟﻪ ﻣﻨﻪ ﺧﺒﺰﺍﹰ ﻓﻘﺎﻝ ﺍﳊﻜﻴﻢ ﻣﻦ ﺟﻮﺷﻚ ﺃﺭﺍﺩ‬
‫‪.‬ﺍﳋﻔﻖ ﻭﻫﺬﺍ ﻣﺸﺎﻫﺪ ﻋﻴﺎﻧﺎﹰ ﻣﻦ ﻋﻤﻞ ﺍﻟﻘﻔﺎﻉ ﺍﻟﻀﻌﻴﻔﺔ ﺃﻭ ﺍﳊﻠﻘﺔ ﺍﻟﺒﻠﻐﻤﻴﺔ ﺃﺟﻮﺩ ﻭﺃﻋﻮﺩ ﻭﺍﳋﺒﺰ ﺍﻟﺴﻤﻴﺪ ﻳﻮﺭﺙ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‬

‫ﰲ ﺗﺮﺗﻴﺐ ﺣﺎﺷﻴﺔ ﺍﻟﺪﻭﻟﺔ‬

‫‪13‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻭﺍﳋﻀﺮﻭﺍﺕ ﻟﻠﻔﺮﺍﺵ ﺃﻥ ﻳﻜﻮﻥ ﺭﺷﻴﻘﺎﹰ ﺧﻔﻴﻒ ﺍﻟﻨﻔﺲ ﻇﺎﻫﺮ ﺍﻟﻘﻮﺓ ﻃﻴﺐ ﺍﻟﺮﻳﺢ ﻋﺎﺭﻓﺎﹰ ﺑﺘﺮﺗﻴﺐ ﺍﳋﺒﺰ ﻳﺴﺘﺤﺐ‬
‫ﻣﻦ ﺍﳌﺎﺀ ﺍﻟﺒﺎﺭﺩ ﻭﺍﻷﺷﺮﺑﺔ ﻛﺎﻣﻞ ﺍﻟﻌﺪﺓ ﻭﻫﻜﺬﺍ ﺗﻘﻮﻝ ﰲ ﺍﻟﻄﺒﺎﺥ ﻭﺍﻟﺸﺮﺍﰊ ﻭﻳﻜﻮﻥ ﺩﺍﺭ ﺷﺮﺑﻪ ﻛﺎﻣﻞ ﺍﳌﺸﺎﺭﺏ‬
‫ﺍﻟﺮﻳﻖ ﻭﻫﻮ ﳏﻤﺺ ﻟﻠﻄﻌﺎﻡ ﻣﻔﺘﺢ ﻟﻠﺠﻮﻑ‪ .‬ﻭﺍﻟﻘﻔﺎﻉ ﺍﻟﺴﻚ ﺍﻟﺴﻜﻨﺠﻴﲏ ﻭﺷﺮﺑﻪ ﻧﺎﻓﻊ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ‬
‫ﺁﺩﺍﺏ ﺍﳌﻠﻮﻙ‪ .‬ﻭﺗﺮﻙ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ ﻛﱪ ﺍﳌﻠﻚ ﻭﺃﻋﻠﻢ ﺃﻥ ﺁﺩﺍﺏ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﰲ ﺍﳌﺂﻛﻞ ﻭﺍﳌﺸﺎﺭﺏ ﻫﻲ‬
‫ﺃﻭﱃ ﻭﺍﻟﺮﻛﺎﺑﻴﺔ ﻭﺍﻟﺴﻌﺎﺓ ﺧﻔﺎﻑ ﺍﻟﺴﺮﻋﺔ ﺷﺒﺎﺏ‪ .‬ﻭﻫﻜﺬﺍ ﲨﻴﻊ ﻭﻣﺴﻚ ﺁﺩﺍﺏ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻻﺋﺘﺪﺍﻡ ﺑﺎﳊﻮﺍﻣﺾ‬
‫ﺑﺎﻟﺮﺃﻱ ﻭﳛﻂ ﺍﻟﻌﺴﻜﺮ ﰲ ﻧﺸﺰ ﻣﻦ ﺍﻟﺼﺪﺭ ﺃﻭﱃ ﻟﻠﺘﺤﺼﲔ‪ .‬ﻭﺍﻏﺘﻨﺎﻡ ﺍﻷﻫﻮﻳﺔ‪ .‬ﺍﳌﻘﺎﺗﻠﲔ ﻭﺍﻟﺸﻴﻮﺥ ﺍﳌﻌﻨﻴﺔ‬
‫ﺍﻟﺸﻤﺲ ﺍﻟﺸﺘﺎﺀ ﺃﲨﻞ ﻭﺍﻟﺘﻬﻴﺌﺔ ﳌﺎ ﳜﺘﺎﺭﻩ ﰲ ﺍﻟﺼﻴﻒ ﻭﺭﺣﻞ ﺍﻟﺴﻠﻄﺎﻥ ﻟﻘﻼﻗﻞ ﺍﻟﺴﻔﺮ ﻋﻨﺪ ﻧﺰﻭﻝ ﻭﺍﳋﻤﻮﻝ ﰲ‬
‫ﺇﱃ ﻧﺼﻒ ﺃﻳﻠﻮﻝ ﰲ ﺍﻟﺴﺮﻃﺎﻥ ﻭﺳﻜﻮﻧﻪ ﻋﻨﺪ ﻧﺰﻭﳍﺎ ﺁﺧﺮ ﺍﻟﻘﻮﺱ ﺇﺫ ﻓﺼﻮﻝ ﺍﻟﺴﻨﺔ ﺃﺭﺑﻌﺔ ﻓﻤﻦ ﻧﺼﻒ ﺣﺰﻳﺮﺍﻥ‬
‫ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ ﺧﺮﻳﻒ ﰒ ﺇﱃ ﺻﻴﻒ ﰒ ﺇﱃ ﻧﺼﻒ ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ ﺧﺮﻳﻒ ﰒ ﺇﱃ ﻧﺼﻒ ﺁﺫﺍﺭ ﺷﺘﺎﺀ ﰒ ﺇﱃ ﻧﺼﻒ‬
‫‪.‬ﻧﺼﻒ ﺁﺫﺍﺭ ﺷﺘﺎﺀ ﰒ ﺇﱃ ﻧﺼﻒ ﺣﺰﻳﺮﺍﻥ ﺭﺑﻴﻊ‬
‫ﻣﻨﺎﺯﻝ ﺍﻟﺸﻤﺲ ﻭﺍﳋﱪ ﺍﻟﻨﺒﻮﻱ ﻳﺆﻳﺪﻩ ﺇﺫﺍ ﺍﻧﺘﺼﻔﺖ ﺍﻟﺸﻬﻮﺭ ﺗﻐﲑﺕ ﺍﻟﺪﻫﻮﺭ ﻓﺈﻥ ﺭﻛﺐ ﺑﻌﺪ ﻭﻫﻜﺬﺍ ﺃﻗﺴﺎﻡ‬
‫ﺍﻟﻌﺼﺮ ﻭﺇﻻ ﻗﻌﺪ ﻟﻜﺸﻒ ﺍﳌﻈﺎﱂ ﺃﻭ ﻟﻜﺘﺐ ﺍﻟﻘﺼﺺ‪ .‬ﻭﻫﻮ ﻳﺴﻤﻌﻬﻢ ﰲ ﻋﺰﻟﺔ‪ :‬ﻛﺎﻥ ﺍﻟﺴﺎﺑﻘﻮﻥ ﻣﻦ ﺻﻼﺓ‬
‫ﺍﳌﺰﺍﲪﺔ ﻭﻳﻔﺘﺶ ﻋﻠﻰ ﺍﳌﻠﻮﻙ ﺇﺫﺍ ﻗﻌﺪﻭﺍ ﻟﻠﺴﻼﻡ ﻳﻘﻌﺪﻭﻥ ﻭﺭﺍﺀ ﺷﺒﺎﻙ ﻭﻳﺪﺧﻞ ﻣﻦ ﺷﺎﺀ ﺇﻟﻴﻬﻢ ﺧﻮﻑ ﺍﻻﻏﺘﻴﺎﻝ ﰲ‬
‫ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻄﺎﻟﻊ ﻛﺘﺐ ﻏﻮﺍﻣﺾ ﻣﺎ ﳚﺮﻱ ﺣﱴ ﻳﻜﻮﻥ ﻟﻪ ﺻﺎﺣﺐ ﺧﱪ ﰲ ﺍﻟﺒﻠﺪ ﻳﺮﻓﻊ ﺍﻟﻐﺚ ﻭﺍﻟﺴﻤﲔ‬
‫ﻣﺜﻞ ﻣﺎ ﺟﺮﻯ ﻟﻠﺸﻬﺮﺑﺎﺯ ﺩﺭﺳﺘﻢ ﺯﺍﺩ ﺍﻟﻄﺐ ﻭﺍﻟﺘﻮﺍﺭﻳﺦ ﻭﺷﺎﻫﻨﺎﻣﺔ ﺍﻟﻌﺠﻢ ﻭﻗﺼﺺ ﺍﻟﺘﺎﺑﻌﲔ ﻟﻠﻌﺠﻢ ﻭﺍﻟﺪﻳﻠﻢ‬
‫ﺑﻴﻨﻬﻢ ﺣﱴ ﻫﻠﻚ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ﻭﻟﻴﻜﻦ ﻣﻊ ﺍﳌﻠﻚ ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﻳﻮﻣﺌﺬ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺄﻭﻗﻊ ﺍﻟﻮﻗﺎﺋﻊ‬
‫ﻫﻠﻜﻮﺍ ﻓﻴﻪ‪ .‬ﻭﲪﺎﻡ ﺩﺍﺭﻩ ﺃﲨﻞ‪ .‬ﻭﻋﻠﻴﻜﻢ ﺑﻜﺘﻢ ﻣﺮﺿﻪ ﻭﻣﻮﺗﻪ ﺟﻨﻮﺩ ﳊﺬﺭ ﻣﺎ ﳚﺮﻯ‪ ،‬ﻭﺣﻔﻈﻪ ﰲ ﺍﳊﻤﺎﻡ ﻓﻜﺜﲑ‬
‫‪.‬ﻣﻦ ﻋﺒﺎﺩﻩ ﺑﻌﺪ ﺍﻟﺒﻴﻌﺔ ﻭﺍﳌﺘﺎﺑﻌﺔ ﻭﺗﻘﺮﻳﺮ ﺍﻟﻘﻮﺍﻋﺪ ﺣﱴ ﻳﺴﺘﻘﺮ ﺍﳌﻠﻚ ﻓﻴﻤﻦ ﺷﺎﺀ ﺍﷲ‬
‫ﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﺜﻮﺍﺏ ﻓﺈﻧﻪ ﺍﻟﺬﻛﺮ ﺍﳌﺨﻠﺪ ﻭﺍﻛﺜﺮ ﻣﺎ ﺗﻨﻈﺮ ﰲ ﻛﺘﺐ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﻭﻛﻦ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﻣﺴﺎﺭﻋﺎﹰ ﰲ‬

‫‪14‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻟﻄﱪﻱ ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻭ ﻣﺎ ﲣﺘﺎﺭ ﻣﻦ ﺍﳌﺬﺍﻫﺐ ﻭﻻ ﺗﻈﻬﺮ ﺍﻟﺒﺪﻋﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﻓﻴﻚ ﻛﺎﻷﺳﺮﺓ ﻭﺗﻮﺍﺭﻳﺦ‬
‫ﺍﷲ ﻃﺮﻳﻘﺎﹰ ﺇﱃ ﻭﺳﻮﺑﻮﻳﻪ ﻫﻠﻜﻮﺍ ﲟﺘﺎﺑﻌﺔ ﺍﻷﻫﻮﺍﺀ ﻭﻟﻠﻨﻌﻢ ﺃﺟﻨﺤﺔ ﺍﻷﺟﺮ ﻓﻘﻮﻫﺎ ﺑﺎﻟﺸﻜﺮ‪ .‬ﻭﺍﺟﻌﻞ ﺑﻴﻨﻚ ﻭﺑﲔ‬
‫ﻭﺃﻥ ﻣﻠﻜﺎﹰ ﺻﺎﳊﺎﹰ ﺃﺗﺎﻩ ﻣﻠﻚ ﺍﳌﻮﺕ ‪.‬ﺍﻟﺼﻼﺡ ﻓﻘﺪ ﺣﻜﻰ ﺃﻥ ﻣﻠﻜﺎ ﻗﻤﻊ ﻣﻠﻚ ﺍﳌﻮﺕ ﻋﻨﺎﻧﻪ ﻓﻘﺒﻀﻪ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪ‬
‫ﺍﻟﻘﺎﺩﻣﲔ ﻭﺧﲑ ﺍﻟﻨﺎﺯﻟﲔ ﻭﺃﺣﺐ ﺍﳌﻨﺘﻈﺮﻳﻦ ﻓﺄﻓﻌﻞ ﻣﺎ ﺃﻣﺮﺕ ﻓﺄﺳﺮ ﺇﻟﻴﻪ ﰲ ﺃﺫﻧﻪ ﻓﻘﺎﻝ ﻣﺮﺣﺒﺎﹰ ﺑﻚ ﻓﺄﻧﺖ ﺃﻃﻴﺐ‬
‫‪.‬ﺇﻻ ﻋﻠﻰ ﻣﺎ ﲣﺘﺎﺭ ﻓﺘﻮﺿﺄ ﻭﺳﺠﺪ ﻓﻘﺒﻀﻪ ﰲ ﺳﺠﻮﺩﻩ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﺑﻪ‪ .‬ﻓﻘﺎﻝ ﻣﻠﻚ ﺍﳌﻮﺕ ﻻ ﺃﻗﺒﻀﻚ‬

‫ﻓﺼﻞ‬

‫ﻣﻦ ﻟﻄﺎﺋﻒ ﺍﳊﻜﺎﻳﺎﺕ ﺍﳌﻠﻜﻴﺔ‬

‫ﺩﻳﻨﺎﺭ ﻟﻔﺮﺍﺵ ﻟﻪ ﻭﻗﺎﻝ ﺍﺫﻫﺐ ﺇﱃ ﻣﺪﻳﻨﺔ ﺃﺻﻔﻬﺎﻥ ﺇﱃ‪ .‬ﺃﻥ ﳏﻤﻮﺩ ﺑﻦ ﺑﻮﻳﻪ ﳌﺎ ﻣﻠﻚ ﺃﺭﺽ ﺍﻟﻌﺮﺍﻕ ﺃﻋﻄﻰ ﺃﻟﻒ‬
‫ﻓﻴﻪ ﺷﻴﺦ ﻭﻋﺠﻮﺯ ﺍﺩﺧﻞ ﺇﻟﻴﻬﻤﺎ ﻓﺴﻠﻢ ﻋﻠﻴﻬﻤﺎ ﻭﻗﻞ ﳍﻤﺎ ﺍﺑﻨﻜﻤﺎ ﺷﺎﺭﻉ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﻔﻲ ﺻﺪﺭ ﺍﻟﺪﺭﺏ ﺑﻴﺖ‬
‫ﻭﺣﺸﺔ ﻓﺮﺍﻗﻪ ﻓﻠﻤﺎ ﻭﺻﻞ ﺇﻟﻴﻬﻤﺎ ﻓﺄﺧﱪﳘﺎ ﻗﺎﻝ‪ .‬ﺧﺬ ﻣﺎ ﺟﺌﺖ ﺑﻪ ﻟﻚ ﻗﺎﻝ ﺍﻟﻐﻼﻡ ﻳﻘﻮﻝ ﻟﻜﻤﺎ‪ ،‬ﻛﻴﻒ ﺃﻧﺘﻤﺎ ﻣﻦ‬
‫‪.‬ﻭﺑﻜﻤﺎ ﺣﺎﺟﺔ ﺇﻟﻴﻪ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﻏﲏ ﻏﲏ ﺍﻟﻨﻔﺲ ﺑﺎﻕ ﰒ ﺗﻨﻔﺲ ﻭﲤﺜﻞ ‪‬ﺬﻩ ﺍﻷﺑﻴﺎﺕ ﺃﻧﺘﻤﺎ ﻓﻘﲑﺍﻥ‬
‫ﺑﻔﻠﺲ ﻟﻜﺎﻥ ﺍﻟﻔﻠﺲ ﻣﻨﻬﻦ ﺃﻛﺜﺮﺍ‬ ‫ﻋﻠﻰ ﺛﻴﺎﺏ ﻟﻮ ﻳﻘﺎﺱ ﲨﻴﻌﻬﺎ‬
‫ﻻ ﻧﻔﻮﺱ ﺍﻟﻮﺭﻯ ﻛﺎﻧﺖ ﺃﺟﻞ ﻭﺃﻛﱪﺍ‬ ‫ﻭ ﻓﻴﻬﻦ ﻧﻔﺲ ﻟﻮ ﺗﻘﺎﺱ ﺑﺒﻌﻀﻬﺎ‬
‫ﻓﺮﻯ ﺇﺫﺍ ﻛﺎﻥ ﻋﻀﺒﺎﹰ ﺣﻴﺚ ﻭﺟﻬﺘﻪ‬ ‫ﻭ ﻣﺎﺿﺮ ﻧﺼﻞ ﺍﻟﺴﻴﻒ ﺃﺧﻼﻕ ﻋﻬﺪﻩ‬
‫ﻻ ﺧﺎﺭﺟﺎﹰ ﻭﳊﺎﻧﺎﹰ‪ ،‬ﻋﺎﳌﺎﹰ ﺑﺎﻷﺻﻮﺍﺕ ﺛﻘﻴﻠﻬﺎ ﻭﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻐﲎ ﺍﳌﻠﻚ ﻣﻐﻨﻴﺎﹰ ﻧﺪﻱ ﺍﻟﺼﻮﺕ ﺷﺠﻴﺎﹰ‬
‫ﻭﺃﺻﻮﺍ‪‬ﺎ ﺍﻟﺜﻘﺎﻝ ﻣﺜﻞ ﻗﻮﻝ ﺃﰊ ﺍﻟﺸﻴﺺ ﻭﺧﻔﻴﻔﻬﺎ ﻭﻫﺰﺟﻬﺎ ﻭﺭﻣﻠﻬﺎ ﻭﺻﻮﻓﻴﻬﺎ‪،‬‬
‫ﺍﻟﻠﻮﻡ ﺣﺒﺎﹰ ﺑﺬﻛﺮﻙ ﻓﻠﻴﻠﲎ‬ ‫ﺃﺟﺪ ﺍﳌﻼﻣﺔ ﰲ ﻫﻮﺍﻙ ﻟﺬﻳﺬﺓ‬
‫ﻭﻣﺜﻞ ﻗﻮﻝ ﺃﰊ ﻧﻮﺍﺱ ﰲ ﺍﻟﻮﺯﻥ‬
‫ﺷﺮﻙ ﺍﻟﻨﻔﻮﺱ ﻭﻋﺼﻤﺔ ﻣﺎ ﻣﺜﻠﻬﺎ ﻟﻠﻤﻄﺌﻦ ﻭﻋﻘﻠﺔ ﺍﳌﺴﺘﻮﻓﺰ‬

‫‪15‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﳌﺴﺘﻬﻞ ﻭﺍﻟﻌﻤﻞ ﺷﻌﺮ ﻋﺎﺷﻖ ﺑﲏ ﻋﺎﻣﺮ ﺇﻥ ﻃﺎﻝ ﱂ ﻳﻬﻠﻚ ﻭﺇﻥ ﻫﻲ ﺃﻭﺟﺰﺕ ﻭﺩ ﺍﶈﺪﺙ ﺃ‪‬ﺎ ﱂ ﺗﻮﺟﺰ ﻭﰲ‬
‫‪:‬ﳎﻨﻮﻥ ﻟﻴﻠﻰ‬
‫ﻣﻦ ﺍﻟﺮﻳﺢ ﻳﺬﺭﻭﻫﺎ ﻭﻳﺼﻔﻘﻬﺎ ﺻﻔﻘﺎ‬ ‫ﻓﺈﻥ ﺗﻚ ﻧﺎﺭﺍﹰ ﻓﻬﻲ ﰲ ﺟﻨﺐ ﻣﻠﺘﻘﻰ‬
‫ﻷﻭﺑﺔ ﺳﻔﺮ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻭﻓﻘﺎ‬ ‫ﻷﻡ ﻋﺪﻯ ﺃﻭﻗﺪ‪‬ﺎ ﻃﻤﺎﻋﺔ‬
‫ﺍﻟﻌﺸﻘﺎ ﻷﻭﻝ ﺃﻃﻼﻝ ﻋﺮﻓﺖ ﺑﻪ‬ ‫ﻭﺣﻂ ‪‬ﺎ ﺭﺣﻠﻰ ﻗﻠﻴﻼ ﻓﺈ‪‬ﺎ‬
‫ﺍﳌﻮﺳﻴﻘﻰ ﺍﳌﻮﺿﻮﻉ ﻭﻟﻴﻜﻦ ﺍﳌﻐﲎ ﻋﺎﳌﺎ ﺑﻄﺮﻳﻖ ﺍﻷﻏﺎﱐ ﻣﻄﻠﻌﺎﹰ ﻋﻠﻰ ﻛﺘﺐ‬
‫ﻗﻴﻞ ﻋﻠﻰ ﺑﻦ ﺳﻴﻨﺎ ﻭﻗﺪ ﺷﺮﺣﻨﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﺴﺒﻴﻞ ﻷﺑﻨﺎﺀ ﺍﻟﺴﺒﻴﻞ ﻭﺳﺄﺫﻛﺮ‪ ،‬ﻟﻚ ﻧﻜﺘﺔ ﻣﻨﻪ ﻓﺄﻗﻮﻝ ﻛﻤﺎ ﻟﻠﺮﺋﻴﺲ‬
‫ﺍﻟﻨﻐﻤﺎﺕ ﻣﻦ ﺍﳌﺮﺑﻊ ﺇﻥ‪ .‬ﻟﺪﻭﺭﺍﻥ ﺍﻟﻔﻠﻚ ﺃﺻﻮﺍﺗﺎﹰ ﻟﻮ ﲰﻌﻬﺎ ﻋﺎﻗﻞ ﺃﻭ ﻟﺒﻴﺐ ﳌﺎ ﺛﺒﺖ‪ .‬ﻭﻣﻨﻬﺎ ﺃﺧﺬ ﻣﻮﺳﻰ ﺗﺮﺟﻴﻊ‬
‫ﻟﻠﻌﺮﺍﻕ‪ .‬ﻭﺍﻟﺰﻗﺎﻟﻖ ﻟﻠﻌﺠﻢ ﻭﺍﻟﻄﺒﻮﻝ ﻭﺍﳌﺴﺪﺱ ﻭﺍﳌﺜﻤﻦ‪ ،‬ﻭﺍﻟﻨﺼﺎﺭﻯ ﻋﻤﻠﻮﺍ ﺑﺒﻌﻀﻪ‪ .‬ﻓﺎﻷﳊﺎﻥ ﻟﻠﺮﻭﻡ ﻭﺍﻟﺘﺠﻨﻴﺲ‬
‫ﻣﺜﻞ‪ .‬ﺩﺳﺘﺎﻥ ﺍﻟﺮﺣﻴﻞ ﻳﻘﻮﻝ ﰲ ﻭﺯﻧﻪ‪ :‬ﺍﺭﻛﺐ ﻓﺄﻧﺖ ﻟﻠﺰﻧﺞ ﺃﻭ ﺍﳊﺒﺸﺔ‪ .‬ﻭﺍﻟﺒﻮﻕ ﻟﻠﻴﻬﻮﺩ ﻭﻫﻮ ﺳﺒﻌﻮﻥ ﺩﺳﺘ ﺎﹰ‬
‫ﻭﺍﻟﱰﻭﻝ ﻭﻏﲑﻩ‪ .‬ﻭﻗﺎﻝ ﺳﻘﺮﺍﻁ ﺍﺷﺘﺒﺎﻙ ﻧﻐﻤﺎﺕ ﺍﻷﺻﻮﺍﺕ ﻣﻦ ﺍﳌﻈﻔﺮ‪ .‬ﺍﺭﻛﺐ ﻓﺎﷲ ﺃﻛﱪ‪ .‬ﻭﺩﺳﺘﺎﻥ ﺍﳊﺮﺏ‬
‫ﺍﻷﻓﻼﻙ ﺍﻟﺪﺍﺋﺮﺓ‪ :‬ﻣﺜﻞ ﳘﺔ ﺇﺻﺎﺑﺔ ﺍﻟﻌﲔ ﻭﺍﻟﺴﺤﺮ ﻭﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﺳﻨﺬﻛﺮﻫﺎ ﰲ ﻫﻴﺎﻛﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﲢﻞ ﻭﺗﻌﻘﺪ ﰲ‬
‫‪.‬ﻣﻊ ﺍﳌﻠﻚ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ ﻣﻮﺍﺿﻌﻬﺎ‪ ،‬ﻭﻛﻦ‬
‫ﳑﻦ ﺍﻟﺘﻮﰲ ﺍﺷﺪ ﻣﻠﺒﺲ‬ ‫ﺇﺫﺍ ﺧﺪﻣﺖ ﺍﳌﻠﻚ ﻓﺎﻟﺒﺲ‬
‫ﻭﺍﺧﺮﺝ ﺇﺫﺍ ﻣﺎ ﺧﺮﺟﺖ ﺃﺧﺮﺱ‬ ‫ﻭﺍﺩﺧﻞ ﺇﺫﺍ ﻣﺎ ﺩﺧﻠﺖ ﺃﻋﻤﻰ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﳋﺎﻣﺴﺔ‬

‫ﰲ ﺁﺩﺍﺏ ﻣﻠﻜﻴﺔ‬
‫ﺍﳌﻨﻌﺔ ﻭﻛﺘﺎﺑﺔ ﻟﺪﻳﻪ ﻭﺍ‪‬ﻠﺲ ﻣﻶﻥ ﻫﻴﺒﺔ ﻭﻭﻗﺎﺭﺍ ﻳﻌﻘﺪ ﺍﻟﻮﺯﻳﺮ ﰲ ﺩﺳﺘﻪ ﻭﺣﺎﺟﺒﻪ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻻ ﻳﻼﺻﻘﻪ ﺃﺣﺪ ﰲ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻻﻃﻼﻉ ﺇﱃ ﺍﻟﻮﺯﻳﺮ ﻭﺭﻓﻊ ﺍﻷﻣﺮ ﺇﱃ ﺍﳌﻠﻚ ﻓﺄﻭﻝ ﻣﺎ ﻳﺒﺪﺃ ﲟﺼﺎﱀ ﻭﺍﳊﻮﺍﺋﺞ ﺇﱃ ﺍﳊﺎﺟﺐ ﻭﺍﻟﺮﻓﻊ ﺇﱃ‬

‫‪16‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻣﻘﺼﻮﺭﺓ ﻟﻪ ﺍﳌﻠﻚ ﻭﺍﻟﻮﺯﻳﺮ ﺣﱴ ﺇﱃ ﺍﻟﺘﻘﻠﻴﺪ ﻭﻗﻴﻞ ﻻ ﳛﻀﺮ ﺍﳌﻠﻚ ﺍﳉﻤﻌﺔ ﺇﻻ ﰲ ﻣﻜﺎﻥ ﻣﻌﺰﻭﻝ ﰲ ﺍﳊﺎﺷﻴﺔ ﺑﻌﺪ‬
‫ﻭﳜﺮﺝ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺧﺎﺹ‪ ،‬ﻭﺃﺻﺤﺎﺑﻪ ﰲ ﺩﺍﺋﺮﺓ ﺍﳌﻘﺼﻮﺭﺓ ﻣﻦ ﺧﺎﺭﺝ ﻭﺍﻟﺒﺎﺏ ﻣﻐﻠﻖ ﻭﻋﻨﺪﻩ ﻣﻦ ﻳﻜﻮﻥ ﺇﻟﻴﻪ‬
‫ﻭﺍﻟﺰﻳﺎﺭﺓ ﰒ ﻳﻘﺮﺃ ﻟﻪ ﺑﻌﺪ ﺍﻟﺼﺒﺢ ﻓﻼ ﻳﻌﺠﻠﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﻨﺎﺱ ﰲ ﺑﺎﺏ ﻟﻪ‪ .‬ﻭﻟﻴﻜﻦ ﻟﻪ ﻳﻮﻣﺎﻥ ﱐ ﺍﻷﺳﺒﻮﻉ ﻟﻠﺨﺘﻢ‬
‫ﻓﺮﻏﻮﺍ ﻭﻋﻆ ﻭﺃﻧﺸﺪ ﺍﳌﻨﺸﺪ ﰒ ﻳﻘﺮﺀﻭﻥ‪ :‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ﻭﺍﳌﻌﻮﺫﺗﲔ ﺣﱴ ﻳﻔﺮﻍ ﺍﻵﺧﺮ ﰒ ﻳﻘﺮﺃ ﺍﻟﺘﻮﺑﺔ ﻓﺈﺫﺍ‬
‫‪.‬ﺍﳌﻔﻠﺤﻮﻥ ﻭﺍﻟﻔﺎﲢﺔ‪ .‬ﻭﺃﱂ ﺇﱃ‬
‫ﺍﻷﺳﺒﻮﻉ ﺧﻠﻮﺓ ﻋﺒﺎﺩﺓ ﻭﺗﺬﻛﺎﺭ ﰒ ﳜﺘﻢ ﺍﻹﻣﺎﻡ ﺑﺘﺼﺪﻳﻘﻪ ﺣﻘﻴﻘﺔ ﻭﻳﺪﻋﻮ ﻟﻠﻤﻠﻚ ﻭﺍﳌﺴﻠﻤﲔ ﻭﻟﻴﻜﻦ ﻟﻠﻤﻠﻚ ﰲ‬
‫‪.‬ﻭﺍﷲ ﺃﻋﻠﻢ ‪.‬ﻭﺍﻟﻨﻈﺮ ﰲ ﺍﳊﺴﺎﺏ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﻨﻈﺮ ﰲ ﺩﺳﺎﺗﲑ ﺍﻟﺒﻼﺩ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ‬

‫ﰲ ﺗﺮﺗﻴﺐ ﺍﳋﺒﺎﺯ ﻭﺍﻟﻄﺒﺎﺥ ﻭﺍﻟﻘﺼﺎﺏ‬

‫ﻳﺘﺤﺮﻯ ﻣﻦ ﺍﻟﻨﺠﺎﺳﺔ ﻭﻫﻜﺬﺍ ﺍﳋﺒﺎﺯ ﻭﺍﻟﻄﺒﺎﺥ ﻭﻳﺘﻔﻘﺪ ﺍﳌﻌﺎﺟﻦ ﻭﺁﻻﺕ ﻻ ﻳﻜﻦ ﺍﻟﻘﺼﺎﺏ ﻋﺪﺩﺍﹰ ﰲ ﺍﻟﺪﻳﻦ ﻓﺈﻧﻪ ﻻ‬
‫ﻭﻟﻴﻜﻦ ﺍﻟﻄﺒﺎﺥ ﻋﺎﳌﺎﹰ ﺑﺼﻨﺎﻋﺘﻪ ﻭﻋﻨﺪﻩ ﻛﺘﺐ ﺍﻟﻄﺒﺎﺋﺦ ﻟﻜﺸﺎﺟﻢ ﻭﺍﻷﺷﺮﺑﺔ ﻭﺍﻷﺩﻫﺎﻥ ﺍﻟﻄﺒﺦ ﻭﺍﻟﺪﻗﻴﻖ ﻭﺍﻟﻠﺤﻢ‬
‫ﳊﻢ ﻭﺍﻟﺮﻳﺢ ﺍﻟﻄﻴﺐ ﻭﺍﻷﻟﻮﺍﻥ ﺍﻟﻐﺮﻳﺒﺔ ﻭﺣﺴﻦ ﺍﳌﺂﻛﻞ ﻭﺃﻃﻴﺒﻬﺎ ﻭﺃﻧﻔﻌﻬﺎ ﻭﺃﻗﻮﺍﻫﺎ ﻟﻠﻌﺎﻓﻴﺔ ﻭﻫﻮ ﻭﺍﳊﻼﻭﺍﺕ‬
‫ﺧﺒﺰﻩ‪ .‬ﻭﺍﻧﻔﻊ ﻣﺮﺿﻮﺽ ﻣﻘﻠﻮ ﻣﺮﺷﻮﺵ ﺑﺎﳌﻴﺎﻩ ﺍﳊﺎﻣﻀﺔ ﳛﺸﻰ ﺑﻪ ﺍﻟﻌﺠﲔ ﻓﻴﻘﻠﻰ‪ .‬ﻭﺃﻃﻴﺐ ﺍﳊﻼﻭﺍﺕ ﻣﺎ ﻛﺜﺮ‬
‫ﺍﻷﻟﻮﺍﻥ ﺍﻟﻈﺮﻳﻔﺔ ﺑﺎﺳﺘﻴﻼﺀ ﺍﻟﺘﺮﻙ ﺍﳍﺮﺍﻳﺲ ﳌﻦ ﺑﻪ ﺣﺮﺍﺭﺓ ﺍﳌﺰﺍﺝ ﻭﻫﻮ ﺍﻟﻠﻮﻥ ﺍﻟﻨﻮﱐ ﻣﻦ ﺍﻟﺒﺰﺭﺓ ﻳﻘﻠﻰ ﻭﻗﺪ ﻫﺠﺮﺕ‬
‫ﻭﺍﻟﺴﺘﺮﻙ ﻭﺍﻟﺒﻮﺭﻙ ﺍﳌﻌﻤﻮﻝ ﺑﺎﻟﻠﺤﻢ ﻭﺍﳊﻮﺍﺋﺞ ﺍﳊﺎﺩﺓ ﻭﺍﲣﺎﺫﻫﻢ ﺍﻟﺴﻨﱪﺷﺢ ﻭﺍﻟﻌﺮﺍﺋﺲ ﻭﺍﻟﺴﺎﻟﺔ ﻭﺍﻟﻄﻈﻤﺎﺝ‬
‫ﻓﻨﻮﻥ ﰲ ﻃﻠﺐ ﺍﻟﻄﺒﺎﺋﺦ ﻓﺎﲡﻪ ﻟﻜﺘﺒﻬﺎ ﻭﻗﺪ ﺫﻛﺮﺗﺎ ﻃﺮﻓﺎﹰ ﻣﻨﻬﺎ ﰲ ﺁﺧﺮ ﻛﺘﺎﺏ ﺍﳌﻌﻤﻮﻟﺔ ﰲ ﺍﻟﻌﺠﲔ ﻓﺈﺫﺍ ﻛﻨﺖ ﺫﺍ‬
‫‪.‬ﺍﻟﺴﺒﻴﻞ‬
‫ﺍﻟﻐﺎﻳﺔ ﺍﻟﻘﺼﻮﻯ ﻓﺎﻃﻠﻊ ﻋﻠﻰ ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻟﻌﻘﻠﻴﺔ ﻓﻌﻠﻴﻚ ﺑﻜﺘﺎﺏ ﺍﳌﻘﺎﺻﺪ ﻭﻛﺘﺎﺏ ﺍﻟﻨﺠﺎﺓ ﻟﻠﺮﺋﻴﺲ ﻭﺇﻥ ﺷﺌﺖ ﻓﻴﻪ‬
‫ﺍﶈﻴﻂ ﻭﺍﻹﺭﺷﺎﺩ ﻭﻣﻦ ﻛﺘﺒﻨﺎ ﺍﻟﻨﺎﻓﻌﺔ ﰲ ﺫﻟﻚ ﺍﻟﻜﺘﺐ ﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺧﺎﺻﺔ ﻛﺘﺐ ﺷﻴﺨﻨﺎ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ﻣﺜﻞ‬

‫‪17‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﻟﻌﻘﺎﺋﺪ ﻣﻦ ﺃﻭﻝ ﻛﺘﺎﺏ ﺍﻹﺣﻴﺎﺀ ﻭﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺪﺳﻴﺔ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﻛﺘﺎﺏ ﺍﻻﻗﺘﺼﺎﺩ ﰲ ﺍﻻﻋﺘﻘﺎﺩ‪ .‬ﻭﻛﺘﺎﺏ ﻗﻮﺍﻋﺪ‬
‫ﻋﻤﻞ ﺑﻪ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﻃﻠﻊ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻟﺘﻌﻠﻢ ﺍﳊﻖ ﻣﻦ ﺍﻟﻐﻲ ﻭﺍﳍﻮﻯ ﺍﻟﻄﺐ ﻓﻜﺜﲑ‪ .‬ﻭﺃﻧﻔﻌﻬﺎ ﻣﺎ‬
‫‪:‬ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﰒ ﻧﺮﺟﻊ ﺇﱃ ﲢﺮﻳﺮ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻌﻤﺎﻝ ﻭﺍﷲ‬
‫ﺗﻘﻮﻝ ﰲ ﰲ ﺍﻟﻌﻤﺎﻟﺔ ﺇﻻ ﻋﺎﺭﻓﺎﹰ ﺑﻔﻨﻮﻥ ﺍﳊﺴﺎﺏ ﻭﺍﳉﱪ ﻭﺍﳌﻘﺎﺑﻠﺔ ﻭﺍﳌﺴﺎﺣﺔ ﲝﻴﺚ ﻟﻮ ﻗﻴﻞ ﻟﻪ ﻣﺎ ﻻ ﺗﺴﺘﺨﺪﻡ‬
‫ﻭﳝﺘﺤﻦ ﰲ ﻋﻠﻢ ﺃﺭﺽ ﺫﺍﺕ ﺯﻭﺍﻳﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺣﻔﻈﻬﺎ ﲝﺎﺋﻂ ﻭﻻ ﻗﺼﺐ‪ :‬ﻗﺎﻝ ﺗﺬﺭﻉ ﺑﺎﻟﺬﺭﺍﻉ ﻭﺍﻟﺸﱪ‬
‫ﺑﺮﺳﺎﻟﺔ ﺍﺑﻦ ﻋﺒﺎﺩ ﻭﺍﻟﺼﺎﰉ ﻓﻼ ﺍﳊﺴﺎﺏ ﻛﻤﺎ ﳝﺘﺤﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻷﺟﻮﺑﺔ ﻭﻛﺘﺐ ﺍﻟﺪﺳﺎﺗﲑ ﻓﺈﻥ ﻭﻟﻌﺖ‬
‫ﰲ ﺍﻟﺪﻳﻮﺍﻥ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻘﺼﲑ ﻭﰲ ﺍﻟﺰﻣﺎﻥ ﺑﺄﺱ ﺑﺄﺧﺬ ﺍﻟﺰﺑﺪ ﻭﻟﻴﻜﻦ ﺻﺎﺣﺐ ﺍﻹﻧﺸﺎﺀ ﻛﺜﲑ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺘﻮﻗﻒ‬
‫ﻋﻠﻰ ﻣﺎ ﺇﻟﻴﻬﻢٍ ﻭﻳﺴﺘﻮﻋﺐ ﻣﻦ ﻛﻞ ﺍﻟﻘﺮﺑﺎﺀ ﻭﻳﺴﺄﻝ ﻋﻦ ﺍﳌﻈﺎﱂ ﺍﻟﻄﻮﻳﻞ ﺇﱃ ﺍﻟﱰﻭﻝ ﻣﻦ ﺍﻟﺮﻛﻮﺏ ﰒ ﳛﺎﺳﺒﻬﻢ‬
‫ﻭﻻ ﺻﺨﺎﺑﺎﹰ ﻭﻻ ﻃﻴﺎﺷﺎﹰ ﻭﻻ ﻟﻘﺎﺑﺎﹰ ﻭﻗﺎﻟﻮﺍ ﳚﻮﺯ ﻟﻪ ﻟﻌﺐ ﺍﻟﺸﻄﺮﻧﺞ ﻭﻻ ﻳﻠﻌﺐ ﻭﻻ ﻳﻜﻦ ﻣﻠﻮﻣﺎﹰ ﻭﻻ ﺿﺠﻮﺭﹰﺍ‬
‫ﺍﻟﻴﺪ ﻗﺎﻝ ﳜﺮﻕ ﺍﳊﺮﻣﺔ ﺑﺎﻟﻘﻤﺎﺭ‪ .‬ﻓﻘﺪ ﺫﻛﺮ ﺃﻥ ﺃﺯﺩﺷﲑ ﳌﺎ ﺃﺧﺮﺝ ﺍﻟﻨﺮﺩ ﻗﻴﻞ ﻟﻪ ﻣﺎ ﻳﺴﺘﺤﻖ ﺇﻻ ﻗﻄﻊ ﺑﺎﻟﺰﻫﺮ ﻷﻧﻪ‬
‫ﻋﻠﻴﻪ ﻣﻦ ﳘﺘﻚ ﺳﺄﻗﻄﻌﻬﺎ ﺑﺘﺮﻛﻪ ﻛﻤﺎ ﻗﻴﻞ ﻟﻠﺤﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﻭﻗﺪ ﺷﻜﻰ ﺇﻟﻴﻪ ﻣﻦ ﺃﻛﻞ ﺍﻟﺘﺮﺍﺏ ﺃﻟﻖ‬
‫ﺍﻟﺼﱪ ﺣﱴ ﰲ ﺍﻟﺼﻮﻑ ﻭﺍﺧﺘﻼﻓﻪ ﰲ ﻭﻋﺰﳝﺘﻚ ﻓﻠﻢ ﻳﺄﻛﻠﻪ ﺑﻌﺪﻫﺎ ﺃﺑﺪﺃﹰ ﻭﺃﻋﻠﻢ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﺃﻥ ﻋﻠﻮ ﺍﳍﻤﺔ ﻣﻊ‬
‫‪:‬ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ ﺍﻟﺜﻤﻦ ﻛﻞ ﺫﻟﻚ ﺑﺎﳍﻤﺔ ﻭﺍﳋﺪﻣﺔ ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻗﻮﻝ ﺃﻣﲑ‬
‫ﻭ ﻣﻦ ﻃﻠﺐ ﺍﻟﻌﻼ ﺳﻬﺮ ﺍﻟﻠﻴﺎﱄ‬ ‫ﺑﻘﺪﺭ ﺍﻟﻜﺪ ﺗﻜﺘﺴﺐ ﺍﳌﻌﺎﱄ‬
‫ﳜﻮﺽ ﺍﻟﺒﺤﺮ ﻣﻦ ﻃﻠﺐ ﺍﻟﻶﱄ‬ ‫ﺗﺮﻭﻡ ﺍﻟﻌﺰ ﰒ ﺗﻨﺎﻡ ﻟﻴﻼ‬
‫ﺃﺣﺐ ﺇﱃ ﻣﻦ ﻣﻨﻦ ﺍﻟﺮﺟﺎﻝ‬ ‫ﻟﻨﻘﻞ ﺍﻟﺼﺨﺮ ﻣﻦ ﻗﻠﻞ ﺍﳉﺒﺎﻝ‬
‫ﻓﻘﻠﺖ ﺍﻟﻌﺎﺭ ﰲ ﺫﻝ ﺍﻟﺴﺆﺍﻝ‬ ‫ﻭ ﻗﺎﻟﻮﺍ ﻟﻠﻔﱴ ﰲ ﻛﺴﺐ ﻋﺎﺭ‬
‫ﻓﻨﺼﻒ ﺍﻟﻌﻤﺮ ﲤﺤﻘﻪ ﺍﻟﻠﻴﺎﱄ‬ ‫ﺇﺫﺍ ﻋﺎﺵ ﺍﻟﻔﱴ ﺳﺘﲔ ﻋﺎﻣ ﺎﹰ‬
‫ﺃﻳﻘﻀﻰ ﰲ ﳝﲔ ﺃﻭ ﴰﺎﻝ‬ ‫ﻭ ﺭﺑﻊ ﺍﻟﻌﻤﺮ ﳝﻀﻰ ﻟﻴﺲ ﻳﺪﺭﻱ‬
‫ﻭ ﺷﻐﻞ ﺑﺎﻟﺘﻔﻜﺮ ﻭﺍﻟﻌﻴﺎﻝ‬ ‫ﻭ ﺭﺑﻊ ﺍﻟﻌﻤﺮ ﺃﻣﺮﺍﺽ ﻭﺷﻴﺐ‬

‫‪18‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻭ ﻗﺴﻤﺘﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‬ ‫ﻓﺤﺐ ﺍﳌﺮﺀ ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﻗﺒﺢ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ‬

‫ﰲ ﺻﻨﻴﻊ ﺍﳌﻠﻚ ﻣﻊ ﺍﳉﻴﺶ‬

‫ﻭﺧﻠﺼﻪ ﻣﻦ ﺍﳌﻮﺍﻃﺄﺓ ﻭﺍﻟﻨﻔﺎﻕ ﰒ ﺯﻥ ﻣﺎﻟﻚ ﻓﺈﻥ ﺃﻋﻠﻢ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﺇﺫﺍ ﺃﺭﺩﺕ ﻣﻌﺎﻧﺪﺓ ﺍﳌﻠﻚ ﻓﺎﻋﺘﱪ ﺟﻴﺸﻚ‬
‫ﺫﻟﻚ ﻭﺍﻓﺘﺢ ﻟﻪ ﺃﺑﻮﺍﺑﺎﹰ ﻣﻮﺟﺒﺔ‪ .‬ﻭﺇﻥ ﺧﻔﺘﻪ ﻭﻻ ﻃﺎﻗﺔ ﻟﻚ ﺑﻪ ﻓﻤﻞ ﻗﺪﺭﺕ ﻋﻠﻰ ﻣﺸﺎﺭﻛﺘﻪ ﻓﻼ ﺗﺒﺪﺩﻩ ﺑﺎﻟﻐﻲ ﻭﻗﻠﻞ‬
‫ﻛﺎﻟﻜﻮﺍﻛﺐ‪ .‬ﻭﺣﺒﺐ ﻣﻦ ﻗﺪﺭﺕ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﻟﻮ ﺑﺮﺷﻮﺓ‪ .‬ﻭﻓﺎﺳﺨﻬﻢ ﻭﺃﻟﻖ ﺇﱃ ﻣﺼﺎﳊﺘﻪ ﻓﺎﻟﺰﻣﺎﻥ ﻳﺪﻭﺭ‬
‫ﺃﺣﺪﺍﹰ ﻣﻦ ﺩﻭﻟﺘﻚ ﻓﺪﺍﻫﻦ ﻭﺳﻠﻢ ﻭﺗﻮﺍﺿﻊ ﻓﺮﲟﺎ ﲡﺪ ﺍﻷﻣﻞ ﻭﺇﺫﺍ ﺑﻌﺾ ﻭﺇﻥ ﺧﻔﺖ ﺑﻴﻨﻬﻢ ﻭﻛﺎﺗﺐ ﺑﻌﻀﻬﻢ ﻋﻠﻰ‬
‫ﻓﺎﺻﱪ ﻟﻌﻀﻪ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺒﺘﺴﻢ ﻟﻚ ﻭﺇﻥ ﻋﺰﻣﺖ ﻋﻠﻰ ﺣﺼﺎﺭ ﻣﻜﺎﻥ ﻓﺄﻭﻗﻊ ﺍﳋﻼﻑ ﰲ ﺍﳊﺼﻦ‪ :‬ﻛﺸﺮ ﺍﻟﺰﻣﺎﻥ‬
‫ﻷﻋﺪﺍﺋﻚ ﰒ ﺳﻠﻴﻤﺎﻥ ﺇﱃ ﺭﺳﺘﻢ ﺃﻣﺎ ﺑﻌﺪ ﻓﺈﱐ ﻷﺧﺸﻰ ﻋﻠﻴﻚ ﻣﻦ ﳐﺎﻣﺮﺓ ﺍﻟﺬﻳﻦ ﻣﻌﻚ ﻓﺮﲟﺎ ﻳﺴﻠﻤﻮﻧﻪ ﻛﺘﺐ‬
‫ﺯﻋﻢ ﺃﻧﻜﻢ ﻧﺎﻓﻘﺘﻤﻮﻩ ﻛﺘﺐ ﺇﱃ ﻛﺒﺎﺭ ﺃﺻﺤﺎﺏ ﺭﺳﺘﻢ ﺧﺎﻓﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻭﻫﺬﺍ ﺧﻄﺔ ﺇﱃ ﰲ ﺍﻏﺘﻴﺎﻟﻜﻢ ﻭﻗﺪ‬
‫‪.‬ﻓﺈﻥ ﺳﻠﻢ ﺣﺼﻨﻪ ﺇﱃ ﺷﻬﺮﺑﺎﺯ ﻓﻼ ﺗﻜﻮﻥ ﺍﻟﺪﺍﺋﺮﺓ ﺇﻻ ﻋﻠﻴﻜﻢ‬
‫ﺑﺄﺻﺤﺎﺑﻪ ﻓﻘﺘﻞ ﻗﺎﻡ ﺍﻟﻘﺘﺎﻝ ﺑﻴﻨﻬﻤﺎ ﻓﺮﻭﺍ ﲨﻴﻌﺎﹰ ﺇﱃ ﺷﻬﺮﺑﺎﺯ ﻭﻛﻤﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ ﺑﻌﺪ ﺍﻟﻜﺴﺮ ﻭﺳﻬﻢ ﻓﻠﻤﺎ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻣﻊ ﲞﺘﻨﺼﺮ‪ :‬ﺃﻭﻗﻊ ﺭﺳﺘﻢ ﻭﻗﺒﺾ ﻋﻠﻰ ﺷﻬﺮﺑﺎﺯ ﻭﻣﺮ ﺍﻟﺴﻴﻒ ﻋﻠﻰ ﺍﻟﻔﺌﺘﲔ ﻓﺄﺻﺎ‪‬ﻢ ﻣﺜﻞ ﻧﻮﺑﺔ ﺑﲏ‬
‫ﺫﻟﻚ ﺃﻭ ﺃﻗﻄﻌﻪ ﻟﻠﺬﻳﻦ ﻻ ﺧﲑ ﳍﻢ ﻭﻻ ﺍﳋﻼﻑ ﰲ ﺍﳊﺼﻦ‪ ،‬ﻓﺘﺤﻤﻞ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﻓﺠﺄﺓ ﺍﳌﺒﺎﺭﺯﺓ ﺗﺴﺠﻦ ﻋﻠﻰ‬
‫ﺣﻼﻭﺓ ﺍﻟﻌﺴﻞ ﻓﻌﻤﺪ ﺇﱃ ﺧﺮﺍ ﺑﻜﻮﺍﺭﺓ ﺍﻟﻨﺤﻞ ﺗﻨﻬﺒﻬﻢ ﻓﺘﻨﺼﻒ ﺑﻨﻔﺴﻚ ﻣﻦ ﻧﻔﺴﻚ ﻓﺘﻜﻮﻥ ﻛﺎﻟﺬﻱ ﻃﺎﺑﺖ ﻟﻪ‬
‫ﻭﺍﻟﻈﺎﱂ ﺑﺎﻻﻧﺘﻬﺎﺏ ﻭﺗﻈﻔﺮ ﺃﻧﺖ ﲟﺮﺍﺭﺓ ﺍﳊﺴﺎﺏ ﻭﻣﱴ ﻳﻌﻢ ﻓﺘﻜﻮﻥ ﺃﺷﻘﻰ ﺍﻟﺜﻼﺛﺔ ﺑﺮﻭﺡ ﺍﳌﻈﻠﻮﻡ ﺑﺎﻟﺜﻮﺍﺏ‬
‫ﺃﻫﻞ ﺍﳊﺼﻦ ﻭﻟﻮ ﰲ ﻧﺸﺎﺑﺔ ﻣﻦ ﺃﺭﺍﺩ ﺧﲑﻩ ﻓﻠﻴﱰﻝ ﺇﻟﻴﻨﺎ ﰲ ﻗﺪﺭ ﺫﻟﻚ ﺍﳊﺼﺎﺭ ﺍﳋﺮﺍﺏ ﻳﺎ ﻏﺮﺍﺏ‪ .‬ﰒ ﺗﻜﺘﺐ ﺇﱃ‬
‫ﻋﻼﻣﺔ ﺣﺰﻳﺮﺍﻥ ﻭﺍﺣﻔﻆ ﺍﻟﺒﻠﺪ ﺑﺎﳌﻘﻄﻌﲔ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻟﻼﺋﺬﻳﻦ ﺑﺎﻟﺪﻭﺍﺏ ﻭﻟﻴﻜﻦ ﻟﻚ ﰲ ﻛﻞ ﻗﺮﻳﺔ ﻓﻴﻜﻦ ﰲ‬
‫ﺍﻷﺧﻮﺍﺹ ﻭﺷﺮﻉ ﺍﻟﺜﻴﺎﺏ ﻭﻋﺎﻗﺐ ﺍﳌﺨﺎﻟﻒ ﺑﺄﻧﻮﺍﻉ ﻣﺎ ﺗﺮﻳﺪ ﻣﺎ ﱂ ﲡﺎﻭﺯﺍ ﻟﻨﺼﻔﻪ ﻭﻣﺪ ﺍﳌﺸﺘﺮﻯ ﰒ ﺍﻧﺼﺐ‬

‫‪19‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫‪.‬ﻭﺩﺧﻮﳍﻢ ﺧﻮﻑ ﺍﻻﻏﺘﻴﺎﻝ ﻭﺻﻮﺍﱐ ﻓﻴﻬﺎ ﺫﻫﺐ ﻭﻓﺮﻕ ﺍﻟﻘﺘﺎﻝ ﰲ ﺣﻨﻴﺎﺕ ﺍﳊﺼﻦ ﻭﺍﻣﻨﻊ ﺧﺮﻭﺟﻬﻢ‬
‫ﺃﻃﻌﻤﻬﻢ ﻭﺧﺮﺝ ﺍﻷﻛﺜﺮ ﻣﻨﻬﻢ ﰒ ﻣﻨﻌﻬﻢ ﻣﻦ ﻭﻗﺪ ﻛﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻋﺎﻡ ﺧﻴﱪ ﻣﻜﻨﻬﻢ ﻣﻦ ﺍﳋﺮﻭﺝ‬
‫‪.‬ﺍﻟﺪﺧﻮﻝ‬
‫ﺍﳊﺼﻦ ﻣﻘﻄﻌﲔ ﻣﻊ ﻃﺎﺋﻔﺔ ﻣﻦ ﺧﻮﺍﺻﻪ ﻓﺈﻥ ﺍﺗﻔﻖ ﻗﺘﺎﻝ ﻧﻘﺐ ﻭﺭﺯﻕ ﻓﺈﻥ ﺍﺗﻔﻖ ﻟﻪ ﺟﻬﺔ ﺃﺧﺮﻯ ﺗﺮﻙ ﻋﻠﻰ‬
‫‪.‬ﺭﳏﻚ ﻭﺗﻘﻌﻘﻊ ﻭﻟﻴﻜﻦ ﺑﺎﻃﻨﻚ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻮﺍﺩ ﺳﻠﻴﻤﺎ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﻭﻣﻨﺠﻨﻴﻖ ﻓﺎﻓﻌﻞ ﻭﺭﻫﺐ ﻭﻏﺰﻏﺰ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻣﻨﺔ‬

‫ﰲ ﺍﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﳌﻠﻚ ﻟﻠﺴﻔﺮ‬

‫ﺁﻻﺕ ﺳﻔﺮﻙ ﻗﻴﻞ ﺧﺮﻭﺟﻚ ﻭﻧﺎﺩ ﰲ ﺳﻔﺮﻙ ﻟﻌﺴﻜﺮﻙ ﺑﺎﻹﻋﻼﻡ ﻗﺒﻞ ﺍﳋﺮﻭﺝ ﲟﺪﺓ ﻭﺍﺗﺮﻙ ﺑﻌﺪﻙ ﻣﻦ ﺍﻓﺘﻘﺪ‬
‫ﺑﺎﻟﺘﻐﻠﻴﻆ ﰲ ﺍﻟﺴﻴﺎﺳﺔ ﻳﺘﻔﻘﺪ ﺍﻟﻨﺎﺱ ﻭﻟﻴﻜﻦ ﻋﻨﺪﻙ ﺻﻨﺎﻉ ﻓﻴﻤﺎ ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﻭﻟﻴﻜﻦ ﻟﺴﻮﻕ ﻋﺴﻜﺮﻙ ﺃﻣﻨﺎﺀ ﲢﻔﻈﻪ‬
‫ﻭﺳﻴﺎﺳﺎﺕ ﺍﳌﻌﺮﻱ ﺍﻟﱵ ﺃﻭﺩﻋﻬﺎ ﺍﻟﺮﺋﻴﺲ ﻭﻟﻴﻜﻦ ﻭﺯﻳﺮﻙ ﻋﺎﳌﺎﹰ ﺑﻜﺘﺐ ﺃﺭﺑﺎﺏ ﺍﻟﺴﻴﺎﺳﺎﺕ ﻣﺜﻞ ﺍﳌﻤﺎﻟﻚ ﻭﺍﳌﺴﺎﻟﻚ‬
‫ﻗﻮﺍﻧﲔ ﺍﳌﻠﻚ ﻻﺑﻦ ﻣﺮﺓ ﻭﻳﻘﺘﲎ ﻣﺜﻞ ﻛﺘﺐ ﺍﻟﺒﻴﺰﺭﺓ ﻟﻜﺸﺎﺟﻢ‪ ،‬ﰲ ﺁﺧﺮ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﺑﺎﻷﺩﻭﻳﺔ ﺍﻟﻘﻠﺒﻴﺔ ﻭﻛﺘﺎﺏ‬
‫ﻭﺍﳌﻨﻬﻞ ﺍﻟﺮﻭﻱ ﻓﻬﺬﺍ ﳛﺘﻮﻱ ﻋﻠﻰ ﺃﺻﻨﺎﻑ ﺍﻟﺒﺰﺍﺓ ﻭﺃﺩﻭﻳﺘﻬﺎ ﻭﺩﺍﺋﻬﺎ ﻭﺃﺻﻨﺎﻑ ﺍﳋﻴﻮﻝ ﻭﻛﺘﺐ ﺍﻟﺒﻴﻄﺮﺓ ﻻﺑﻦ ﻗﺘﻴﺒﺔ‬
‫‪.‬ﺻﻨﻔﺎﹰ ﺳﺘﻮﻥ‬
‫ﻓﻴﻪ ﻣﻦ ﺍﳌﺴﺎﺀﻟﺔ ﻭﻛﺎﻥ ﻭﻛﺎﻥ ﺍﻻﺳﻜﻨﺪﺭ ﻳﻨﻈﺮ ﺍﻟﺪﺍﺑﺔ ﻓﻴﻌﺮﻑ ﻣﺮﺿﻬﺎ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺐ ﺍﻷﺻﻌﺐ ﺇﺫ ﻻ ﳝﻜﻦ‬
‫ﺃﺗﺒﺎﺷﺮ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﻨﻔﺴﻚ ﻓﻘﺎﻝ ﻧﻌﻢ ﻷ‪‬ﺎ ﻳﻘﻒ ﰲ ﺷﺒﺎﻙ ﻟﻪ ﺃﻭ ﺧﻴﻤﺔ ﻣﺸﺮﻓﺔ ﻋﻠﻰ ﺍﻟﺪﻭﺍﺏ ﻭﻋﻠﻔﻬﺎ ﻓﻘﻴﻞ ﻟﻪ‬
‫‪.‬ﻣﱪﺩﺍﹰ ﻓﻬﺪﺃ ﻟﻨﻔﺴﻲ ﻭﺃﻣﻐﺺ ﻟﻪ ﻓﺮﺱ ﻓﺴﻘﺎﻩ ﻣﺎﺀ ﺍﻷﺷﻨﺎﻥ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﻭﻣﻦ ﲨﻠﺔ ﺍﳋﻮﺍﺹ ﲤﺸﻴﺘﻬﺎ ﻋﻠﻰ ﻗﺒﻮﺭ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻓﻘﺪ ﺳﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﻓﺘﻔﺰﻉ ﻭﺗﺸﻔﻰ ﻭﻫﺬﻩ ﺍﳋﻮﺍﺹ ﻛﺜﲑﺓ ﻣﻦ ﺗﺴﻤﻊ ﻣﻦ ﻗﺒﻮﺭ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺻﻌﻘﺎﺕ ﺍﻻﻧﺘﻘﺎﻡ ﻭﺻﺮﺍﺧﻬﻢ ﻣﻦ ﲢﺖ‬

‫‪20‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫‪.‬ﻓﺼﻮﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺍﳉﻤﺎﺩ ﻓﻘﺪ ﺫﻛﺮﻧﺎ ﺃﺷﻴﺎﺀ ﻣﻨﻬﺎ ﰲ‬
‫ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻣﺪﻳﻨﺔ ﺍﻟﻘﺪﺱ ﻭﺃﻣﺮ ﻭﻗﺪ ﺭﻭﻯ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ ﳌﺎ ﻓﺘﺢ ﻋﻤﺮ ﺑﻦ‬
‫ﻓﺪﺧﻠﺖ ﻋﻠﻴﻪ ﻓﻠﻢ ﺃﺭ ﻟﻪ ﺣﺎﺟﺒﺎ ﻭﻻ ﺑﻮﺍﺑﺎﹰ ﻓﺴﺄﻟﺘﻪ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ ﻓﻴﻬﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻧﺄﺗﻴﺘﻪ ﻣﻬﺎﺟﺮﺍﹰ ﺇﻟﻴﻬﺎ‬
‫ﲟﱰﳍﺎ ﰒ ﺭﺃﻳﺘﻪ ﻳﻨﻘﻰ ﺷﻌﲑ ﻓﺮﺳﻪ ﺑﻴﺪﻩ ﻓﻘﻠﺖ ﻟﻪ ﰲ ﺫﻟﻚ ﻓﻘﺎﻝ ﲰﻌﺖ ﺭﺳﻮﻝ ﺳﻴﻈﻬﺮﻫﺎ ﻋﺜﻤﺎﻥ ﰒ ﺗﺴﻤﻌﻮﻥ‬
‫"ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪" :‬ﻣﻦ ﺍﻓﺘﻘﺪ ﻗﻀﻴﻢ ﺩﺍﺑﺘﻪ ﺑﻴﺪﻩ ﻭﻧﻘﺎﻩ ﺑﻴﺪﻩ ﻛﺎﻥ ﻟﻪ ﺑﻜﻞ ﺣﺒﺔ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫‪.‬ﻳﻄﻐﻴﻚ ﺃﻓﺘﺮﺍﱐ ﺃﻋﻄﻰ ﻫﺬﺍ ﺍﻟﺜﻮﺍﺏ ﻟﻐﲑﻱ ﺍﻓﺘﻘﺪ ﻧﻔﺴﻚ ﻭﻣﺎ ﻳﻨﺠﻴﻚ ﻫﻮ ﺧﲑ ﻟﻚ ﻣﻦ ﻛﱪﻙ ﺍﻟﺬﻱ‬
‫ﺗﻌﺎﱃ ﻓﺄﺧﺬ ﺍﳌﺼﺒﺎﺡ ﻳﻨﻄﻔﺊ ﻭﻣﺜﻞ ﻫﺬﺍ ﻧﻘﻞ ﻋﻦ ﺃﰊ ﺣﺎﺯﻡ ﻗﺎﻝ ﺩﺧﻠﺖ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﲪﻪ ﺍﷲ‬
‫ﻗﺎﻡ ﻋﻤﺮ ﻭﺃﺻﻠﺤﻪ ﰒ ﻗﻌﺪ ﻭﻫﻮ ﻳﻘﻮﻝ ﻗﻤﺖ ﻭﺃﻧﺎ ﻓﻘﻠﺖ ﺃﻣﺎ ﺃﻧﺒﻪ ﻏﻼﻣﻚ ﻓﻘﺎﻝ ﻻ ﻓﻘﻠﺖ ﺃﻗﻮﻡ ﺃﻧﺎ ﻓﻘﺎﻝ ﻻ‪ ،‬ﰒ‬
‫‪.‬ﰒ ﺃﻧﺸﺪ ﻋﻤﺮ ﻭﻗﻌﺪﺕ ﻭﺃﻧﺎ ﻋﻤﺮ ﻗﺒﺤﺎﹰ ﻟﻮﺟﻮﻩ ﺍﳌﺘﻜﱪﻳﻦ‬
‫ﻭ ﺇﻥ ﻟﺆﻡ ﺍﻹﻧﺴﺎﻥ ﺯﺍﺩ ﺗﺮﻓﻌﺎ‬ ‫ﺇﺫﺍ ﻋﻈﻢ ﺍﻹﻧﺴﺎﻥ ﺯﺍﺩ ﺗﻮﺍﺿﻌﺎ‬
‫ﻭ ﺃﻥ ﻳﻌﺮ ﻋﻦ ﲪﻞ ﺍﻟﺜﻤﺎﺭ ﲤﻨﻌﺎ‬ ‫ﻛﺬﺍ ﺍﻟﻐﺼﻦ ﺃﻥ ﺗﻘﻮ ﺍﻟﺜﻤﺎﺭ ﺗﻨﺎﻟﻪ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ‬

‫ﰲ ﺫﻛﺮ ﺻﻔﺎﺕ ﻣﻨﺎﻡ ﺍﳌﻠﻚ‬

‫ﻓﱪﺟﺎ ﺃﻭ ﺣﺮﺳﺎﹰ ﺣﺎﺩﺍﹰ ﺃﻭ ﻣﺸﺎﻋﻞ ﻭﻛﻦ ﻣﺘﻴﻘﻈﺎﹰ ﰲ ﺫﻛﺮ ﺻﻔﺎﺕ ﻣﻨﺎﻣﻚ‪ :‬ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﺇﺫﺍ ﻛﻨﺖ ﰲ ﺳﻔﺮ‬
‫ﺑﺎﳌﻨﺎﺩﻣﺔ ﻭﺍﻟﻘﺼﺺ ﻭﺍﻟﺴﲑ ﻭﺗﺪﺑﲑ ﺍﻷﺷﻐﺎﻝ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﳊﺼﻦ ﻓﺸﺪ ﻟﻨﻔﺴﻚ ﻭﺃﺷﺒﻊ ﺑﺎﻟﻨﻬﺎﺭ ﻭﺃﺳﻬﺮ ﺑﺎﻟﻠﻴﻞ‬
‫ﻭﻟﻴﻜﻦ ﺍﻟﺒﻮﺍﺏ ﻣﻦ ﲨﻠﺔ ﺍﻟﱪﺍﱐ ﻭﱎ ﻭﺣﺪﻙ ﰲ ﻣﻘﺼﻮﺭﺓ ﻟﻄﻴﻔﺔ‪ .‬ﻭﺍﻫﻠﻚ ﺧﺎﺭﺟﻬﺎ ﺣﺮﺍﺳﺔ ﺍﻟﺒﺎﺏ ﻭ ﺍﻟﺴﻮﺭ‬
‫ﻋﻨﺪﻙ ﻓﺈﺫﺍ ﺍﺳﺘﺪﻋﺖ ﻧﻔﺴﻚ ﺑﻌﺾ ﺟﻮﺍﺭﻳﻚ ﻓﻼ ﺗﺴﺘﺪﻉ ﺍﻟﺒﺎﺭﺩﺓ ﺍﻟﺜﻘﻴﻠﺔ ﻓﻤﻌﺎﺷﺮﺓ ﺍﻟﻮﺣﺶ ﺍﳋﻔﻴﻒ ﻭﺍﳌﻔﺘﺎﺡ‬
‫ﻓﻘﺎﻝ ﻣﺼﻴﻒ ﻭﻣﺸﱴ ﺧﲑ ﻣﻦ ﺣﺴﻦ ﺍﻟﺜﻘﻴﻞ‪ :‬ﻗﻴﻞ ﳉﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﲣﺘﺎﺭ ﺍﻟﺴﻮﺩ ﻋﻠﻰ ﺍﻟﺒﻴﺾ‬
‫ﺑﻌﺾ ﺍﳌﻠﻮﻙ ﻣﻦ ﻗﻠﺔ ﺍﻹﻧﻌﺎﻅ ﻭﺃﺧﻮﻧﺔ ﺷﱴ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ ﺃﻃﻴﺐ ﺍﳉﻤﺎﻉ ﺃﻓﺤﺸﻪ‪ ،‬ﻭﻗﺪ ﺷﻜﺎ‬

‫‪21‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﳊﻜﺎﻳﺎﺕ ﻓﻌﻠﺖ ﻓﻼﻧﺔ ﻭﻓﻌﻞ ﺑﻔﻼﻧﺔ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻭﻛﺎﻥ ﳜﺎﻑ ﺍﻷﺩﻭﻳﺔ ﺍﳊﺎﺭﺓ ﻓﺎﲣﺬﻭﺍ ﻟﻪ ﻛﺘﺎﺏ ﺍﻟﺒﺎﻩ ﺑﻄﺮﻳﻖ‬
‫ﺍﳊﺠﺎﺝ‬
‫ﺃﻧﻪ ﻣﺆﺫﻥ ﺑﻨﻮﻡ ﺍﻟﺬﻛﻮﺭ‬ ‫ﻣﺎ ﻛﺮﻫﻦ ﺍﻟﻨﺴﺎﺀ ﻟﻠﺸﻴﺐ ﺇﻻ‬
‫ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﺼﻴﺪﺓ ﺍﻟﻴﺘﻴﻤﺔ ﻭﺃﻧﻈﺮ‬
‫ﺿﻴﻖ ﺍﳌﺴﺎﻟﻚ ﺣﺮﻩ ﻭﻗﺪ‬ ‫ﻭ ﳍﺎﻫﻦ ﺭﺍﺏ ﳎﺴﺘﻪ‬
‫ﻭ ﺇﺫﺍ ﺟﺬﺑﺖ ﻳﻜﺎﺩ ﻳﻨﺸﺪ‬ ‫ﻭ ﺇﺫﺍ ﻃﻌﻨﺖ ﻃﻌﻨﺖ ﰲ ﻟﺒﺪ‬
‫ﻋﺠﺐ‪ .‬ﺟﺎﺭﻳﺘﺎﻥ ﻋﻨﺪ ﺍﳌﺄﻣﻮﻥ ﺳﻮﺩﺍﺀ ﻭﺑﻴﻀﺎﺀ ﻓﻘﺎﻟﺖ ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﺜﻠﺞ ﻳﺼﻠﺢ ﻟﻠﺪﻭﺍﺀ‪ .‬ﻭﺑﻴﺎﺽ ﺍﻟﺸﻤﺲ ﻭﺍﺧﺘﻠﻒ‬
‫ﻭﺧﲑ ﺍﻟﺜﻴﺎﺏ ﺍﻟﺒﻴﺾ ﻭﺍﻟﺒﻴﺾ ﺃﺣﺴﻦ ﻣﻦ ﺍﻟﻔﺤﻢ‪ .‬ﻓﻘﺎﻟﺖ ﺍﻟﺴﻮﺩﺍﺀ‬
‫ﻳﺘﻌﺎﻃﻰ ﻋﻨﺪ ﺍﻟﻌﻨﺎﻕ ﻟﺬﻳﺬﺍ‬ ‫ﻋﻨﱪ ﺃﺷﻬﺐ ﻭﻋﻮﺩ ﻗﻤﺎﺭﻱ‬
‫ﺍﻟﻘﺪﺭ ﺍﻟﺸﺘﺎﺀ ﺧﲑ ﻣﻦ ﲪﺄﺓ ﺍﻟﺼﻴﻒ ﺍﻟﺒﺎﺭﺩﺓ‪ .‬ﻭﻋﻴﺐ ﺍﻟﺸﻴﺐ ﺷﺪﻳﺪ‪ .‬ﻭﺍﻟﺒﻴﺎﺽ ﰲ ﺍﻟﻌﲔ ﻋﻤﻰ‪ .‬ﻭﻟﻴﻠﺔ ﻭﻓﺤﻢ‬
‫‪.‬ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺷﻬﺮ‬
‫ﺍﻟﻐﺎﻧﻴﺎﺕ ﺣﻘﺎﹰ ﻋﺠﻮﻻ‬ ‫ﻭ ﺳﻮﺍﺩ ﺍﻟﺸﺒﺎﺏ ﻳﻄﻠﺒﻪ‬
‫‪.‬ﺛﻴﺎﺏ ﺑﲏ ﺍﻟﻌﺒﺎﺱ ﺃﻫﻴﺐ‪ .‬ﻭﻋﻨﺪﻧﺎ ﳎﺎﻣﺮ ﺍﻟﺸﺘﺎﺀ ﺑﺴﺎﺗﲔ ﺍﳌﺼﻴﻒ ﰒ ﺃﻧﺸﺪﺕ ﻭﺳﻮﺍﺩ‬
‫ﺃﺣﺐ ﻷﺟﻠﻬﺎ ﺳﻮﺩ‬ ‫ﺃﺣﺐ ﳊﺒﻬﺎ ﺍﻟﺴﻮﺩﺍﻥ‬
‫ﺍﻟﻜﻼﺏ‬ ‫ﺣﱴ‬
‫‪.‬ﻋﺰﺓ ﻭﻟﻜﺜﲑ‬

‫ﺍﻟﻨﻮﺑﺔ ﺇﱃ ﻣﻦ ﺃﺛﻖ ﺑﻪ ﺃﻥ ﺍﳌﻨﺼﻮﺭ ﺃﻏﺮﻯ ﺑﻘﺘﻞ ﺍﻟﻌﻠﻮﻳﲔ ﺣﱴ ﻧﻔﺮ ﺃﻛﺜﺮﻫﻢ ﺇﱃ ﺍﻟﻴﻤﻦ ﻓﻠﻤﺎ ﻭﺻﻠﺖ ﻭﺣﻜﻰ ﱄ‬
‫ﻓﺄﺧﱪﻭﻩ ﻋﻦ ﻗﻮﻡ ﻣﻨﻬﻢ ﺍﳌﺄﻣﻮﻥ ﻭﻛﺎﻥ ﻳﺘﻮﱃ ﳏﺒﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻓﺴﺄﻝ ﻋﻤﻦ ﺑﻘﻰ ﻣﻦ ﺍﻷﺷﺮﺍﻑ ﺍﻟﻔﺎﻃﻤﻴﲔ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﺒﻌﺚ ﺷﺨﺼﺎ ﻳﺸﺒﻪ ﺑﻪ ﻣﻦ ﺑﺄﺭﺽ ﺍﻟﻴﻤﻦ ﻓﻨﻔﺬ ﺇﻟﻴﻬﻢٍ ﻟﻴﺴﺘﻌﻄﻔﻬﻢ ﻓﺄﲨﻌﻮﺍ ﺭﺃﻳﻬﻢ ﻋﻠﻰ ﺃﻥ ﻛﻞ‬

‫‪22‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻷﺧﺮﻯ ﻓﻠﻬﻢ ﺍﻷﺳﻮﺓ ﺑﺎﻟﺴﺎﺩﺍﺕ ﻓﻠﻤﺎ ﻭﺻﻠﻮﺍ ﺇﱃ ﻭﻛﻴﻠﻪ ﺃﻭ ﻏﻼﻣﻪ ﻓﺎﻥ ﻛﺎﻥ ﺧﲑﺍﹰ ﻓﻤﺎ ﻳﻀﺮﻩ ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﻭﺗﻮﻃﻨﻮﺍ ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﺷﺮﻳﻔﺎ ﻣﻔﺘﺨﺮﺍﹰ ﻏﲑ ﺫﺍﻙ ﻭﻷﺯﻛﻰ ﻓﻬﻮ ﻣﻨﻬﻢ ﺇﺫ ﺍﳌﺄﻣﻮﻥ ﺃﻛﺮﻣﻬﻢ ﻭﺃﻋﻄﺎﻫﻢ ﻭﺗﺰﻭﺟﻮﺍ‬
‫‪.‬ﺍﻧﺒﺴﺎﻁ ﻟﻠﻔﺤﺸﺎﺀ ﻋﻠﻰ ﻣﻨﺎﺯﳍﻢ ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﻟﻪ ﳓﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻻ ﻧﻔﺠﺮ ﻭﻻ ﻳﻔﺠﺮ ﺑﻨﺎ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻈﻢ ﻻ‬
‫‪.‬ﻭﺍﷲ ﺃﻋﻠﻢ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﻌﺎﺷﺮﺓ‬

‫ﰲ ﺣﻴﻞ ﺍﻟﻴﻤﲔ‬
‫ﺭﺃﻳﺖ ﺍﳋﻤﺮ ﺍﳌﻐﻠﻲ ﺑﺎﻟﺜﻮﻡ ﻟﻪ ﻣﻨﻔﻌﺔ ﺃﻋﻘﺪ ﻋﻠﻰ ﻧﻔﺴﻚ ﻋﻘﺪ ﺍﻟﺪﻭﺭ ﻻﺑﻦ ﺳﺮﻳﺞ ﻭﻗﺪ ﻛﻨﺖ ﻻ ﺃﻗﻮﻝ ﺑﻪ ﰒ‬
‫ﺑﻪ ﻭﻛﻞ ﻣﺴﺄﻟﺔ ﺧﻼﻑ ﺇﺫﺍ ﺣﻜﻢ ﺍﳊﺎﻛﻢ ﺑﺼﺤﺘﻬﺎ ﺯﺍﻝ ﻷﺭﺑﺎﺏ ﺍﻟﻘﻮﻟﻨﺞ ﺍﻟﺒﺎﺭﺩ ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻨﺎ ﻳﻘﻮﻟﻮﻥ‬
‫ﺗﺆﻭﻝ ﻣﻨﻬﻢ ﺇﱃ ﺍﻟﻔﺴﺦ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﻴﻤﲔ ﻋﻠﻰ ﻧﻴﺔ ﺍﳌﺴﺘﺤﻠﻒ ﺧﻼﻓﻬﺎ ﻭﻳﺸﺘﺮﻁ ﰲ ﻧﺴﺨﺔ ﺍﻟﻴﻤﲔ ﻣﻌﺎﱐ‬
‫ﺍﻷﻟﻔﺎﻅ‪ :‬ﻛﻠﻤﺎ ﻭﻗﻊ ﻋﻠﻴﻚ ﻃﻼﻗﻲ ﻭﻃﻼﻕ ﻭﻛﻴﻠﻲ ﻓﺄﻧﺖ ﻃﺎﻟﻖ ﺛﻼﺛﹰﺎ ﻭﻻ ﲤﻨﻊ ﻭﺍﺣﺘﺮﺯ ﰲ ﻋﻘﺪ ﺍﻟﻮﻛﻴﻞ ﻭﺃﻋﻢٍ‬
‫ﺍﺩﻋﻰ ﻗﻮﻝ ﺍﳊﻜﻤﺎﺀ ﻭﺍﻟﻔﺘﻮﻯ ‪‬ﺎ ﺇﺫﺍ ﺍﺧﺘﺮ‪‬ﺎ ﻓﻠﻴﻜﻦ ﺑﺎﻃﻨﺎﹰ ﻭﺧﻄﻮﻁ ﺍﻟﺸﻬﻮﺩ ﻭﺍﳊﻜﺎﻡ ﻋﻨﺪﻙ ﻭﺇﻥ ﺃﻳﻬﺎ ﺍﳌﻠﻚ‬
‫ﺍﻟﻴﻤﲔ ﺑﻜﻞ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﷲ ﻧﻔﻴﻪ ﻓﺴﻠﻢ ﺇﻟﻴﻪ ﻭﻻ ﺗﺴﻠﻢ ﺇﱃ ﺍﻟﻌﺎﻣﻲ ﻋﻨﺎﻧﻪ ﻓﻬﻮ ﺟﻬﻮﻝ ﺑﺎﻟﻴﻤﲔ ﻭﺍﻟﻌﻨﺎﻥ ﻭﺃﺣﺬﺭ‬
‫ﻭﺃﻣﺎ ﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ ﻓﺈ‪‬ﺎ ﺗﺬﺭ ﺍﻟﺪﻳﺎﺭ ﺑﻼﻗﻊ ﻭﺑﻜﻠﻤﺎﺗﻪ ﻭﺻﻔﺎﺗﻪ ﻭﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻓﻴﻤﺎ ﻟﻪ ﺣﺮﻣﺔ ﻏﲑ ﻫﺬﺍ‬
‫‪.‬ﻛﺬﺑﻪ ﻭﺫﻟﻚ ﺃﻥ ﳛﻠﻒ ﻋﻠﻰ ﻣﺎ ﻳﻌﻠﻢ‬
‫ﺍﻟﻜﺜﲑ ﻟﻠﻤﻠﻚ ﻭﻻ ﻟﻠﺰﺍﻫﺪ ﻭﻗﺪ ﳛﺼﻞ ﻭﺍﻗﻌﺪ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﻗﻌﻮﺩ ﺍﳌﺘﺄﺩﺑﲔ ﻭﻛﻦ ﻗﻠﻴﻞ ﺍﻟﻜﻼﻡ ﺇﺫ ﻻ ﻳﺼﻠﺢ ﺍﻟﻜﻼﻡ‬
‫ﻭﻟﻜﻦ ﻗﺎﺑﻞ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ﻭﻗﺪ ﲰﻌﺖ ﻣﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﺇﻇﻬﺎﺭ ﺍﻟﻔﻮﺍﺋﺪ ﻟﻠﻌﻠﻤﺎﺀ ﺑﺎﻟﻜﻼﻡ ﻭﻻ ﲣﻄﺊ ﺍﳌﻔﺘﲔ‬
‫ﻓﺎﳊﻼﻝ ﺑﲔ ﻭﺍﳊﺮﺍﻡ ﺑﲔ ﻭﺑﻴﻨﻬﻤﺎ ﺃﻣﻮﺭ ﻣﺘﺸﺎ‪‬ﺎﺕ ﻓﺬﺭ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﱃ "ﻭﺍﻟﺴﻼﻡ‪" :‬ﺍﺳﺘﻔﺖ ﻧﻔﺴﻚ ﻭﺃﻥ ﺃﻓﺘﻮﻙ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" :‬ﻣﻦ ﺟﻌﻞ ﺍﳊﻼﻝ ﻟﻪ ﻗﻮﺗﺎﹰ ﺃﺟﻴﺒﺖ ﺩﻋﻮﺗﻪ ﻭﻋﻠﻤﺖ ﻣﺮﻭﺀﺗﻪ ﻣﺎﻻ ﻳﺮﻳﺒﻚ‪ .‬ﻭﻗﺎﻝ‬
‫ﺳﺮﻳﺮﺗﻪ ﻭﻋﻠﺖ ﻛﻠﻤﺘﻪ ﻭﺣﺼﻠﺖ ﺃﻣﻨﻴﺘﻪ ﻭﻃﺎﺑﺖ ﻫﻴﺌﺘﻪ ﻭﻃﻬﺮﺕ ﺫﺭﻳﺘﻪ ﺫﺭﻓﺖ ﺩﻣﻌﺘﻪ ﻭﻇﻬﺮﺕ ﻭﺣﺴﻨﺖ‬

‫‪23‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻭﻗﻞ ﻏﻀﺒﻪ ﻭﺭﻕ ﻗﻠﺒﻪ ﻭﺧﻒ ﺫﻧﺒﻪ ﻳﺎ ﻋﻠﻰ ﺭﺩ ﺩﺭﻫﻢ ﻣﻈﻠﻤﺔ ﺃﻓﻀﻞ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺣﺠﺔ ﺣﻜﻤﺘﻪ‬
‫‪".‬ﺫﺭﻳﺘﻪ ﻣﻘﺒﻮﻟﺔ ﻳﺎ ﻋﻠﻲ ﻣﻦ ﻏﻀﺐ ﻏﻀﺐ ﺍﷲ ﻋﻠﻴﻪ ﻭﻣﻦ ﻇﻠﻢ ﻇﻠﻢ ﻭﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻧﺼﺮ ﰲ‬
‫ﺑﻌﻀﻬﺎ ﺳﺮﻯ ﺍﻟﻈﻠﻢ ﰲ ﻛﻠﻬﺎ ﻭﻫﻮ ﰲ ﺍﳊﺮﺍﻡ ﻫﻮ ﺃﻥ ﻣﻌﺎﺩ ﺍﻟﻨﻔﻮﺱ ﻭﺍﺣﺪ ﻭﻣﺮﺟﻌﻬﺎ ﺇﻟﻴﻪ ﺑﻌﺪ ﺍﻟﻘﺒﺾ ﻓﺈﺫﺍ ﻇﻠ ﻢٍ‬
‫ﻓﹶﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﻓﻜﺄﻧ‪‬ﻤﺎ ﻗﹶﺘ‪‬ﻞﹶ ﺍﻟﻨﺎﺱ‪ ‬ﺟ‪‬ﻤﻴﻌﺎﹰ ﻭﻣﻦ ﺃﺣﻴﺎﻫﺎ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻣ‪‬ﻦ ﻗﹶﺘﻞﹶ ﻧ‪‬ﻔﺴﺎﹰ ﺑِﻐﲑ ﻧﻔﺲ ﺃﻭ‬
‫ﺟ‪‬ﻤﻴﻌﺎﹰ" ﻓﺈﺫﺍ ﺃﻭﺻﻠﺖ ﺇﱃ ﺍﻟﻨﻔﻮﺱ ﺑﺮﺍﹰ ﻭﺻﺪﻗﺔ ﻭﺧﲑﺍﹰ ﻭﻋﺪﻻﹰ ﻭﺇﺷﻔﺎﻗﺎﹰ ﺳﺮﻯ ﺫﻟﻚ ﲨﻴﻊ ﻓﹶﻜﺄﻧ‪‬ﻤﺎ ﺃﺣﻴﺎ ﺍﻟﻨﺎﺱ‪‬‬
‫ﻻﻣﺮﺃﺗﻪ ‪:‬ﺍﻟﻨﻔﻮﺱ ﺑﻌﺪ ﺍﻟﻘﺒﺾ ﻓﺼﺎﺭ ﺧﲑﺍﹰ ﻓﺈﺫﺍ ﻭﺻﻞ ‪‬ﻢ ﻛﺎﻥ ﺫﻟﻚ ﺧﲑﺍﹰ ﻟﻠﺠﻤﻴﻊ ﺃﻻ ﺗﺮﻯ ﻗﻮﻝ ﺍﻟﺮﺟﻞ‬
‫ﺍﳌﻠﻚ ﺃﻣﺎﻡ ﻳﺆﻡ ﺑﻚ‪ .‬ﺑﻌﻀﻚ ﻃﺎﻟﻖ ﻛﻴﻒ ﻳﺴﺮﻯ ﺍﻟﻄﻼﻕ ﰲ ﺍﻟﻜﻞ ﺇﺫ ﺍﻟﻄﻼﻕ‪ .‬ﻻ ﻳﺘﺒﻌﺾ ﻭﻟﻴﻜﻦ ﻟﻚ ﺃﻳﻬﺎ‬
‫ﺧﻄﺎﹰ ﻭﺭﻣﻮﺯﺍﹰ ﻓﺈﻥ ﺍﺗﻔﻖ ﺃﻥ ﻳﻜﻮﻥ ﻭﻟﻴﻜﻦ ﻋﺎﳌﺎﹰ ﺩﻳﻨﺎﹰ‪ :‬ﻳﻌﺮﻑ ﺑﺬﻟﻚ ﻭﻟﻴﻜﻦ ﺷﻴﺨﺎﹰ ﺃﻭ ﺃﻋﻤﻰ ﻭﻋﻠﻢ ﳑﺎﻟﻴﻚ‬
‫‪.‬ﺩﻳﻨﺔ ﺍﳌﻌﻠﻢ ﺧﺎﺩﻣﺎﹰ ﺃﻭ ﺷﻴﺨﺎﹰ ﻓﺄﻭﱃ ﻭﻟﻠﻨﺴﺎﺀ ﺍﻣﺮﺃﺓ‬
‫ﺑﺎﻟﻨﺴﺎﺀ ﻭﻫﻮ ﺃﻋﻈﻢ ﺍﳌﻘﺖ ﻭﺃﻋﻠﻢ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﺃﻥ ﺃﻫﻞ ﺍﻟﺰﻣﺎﻥ ﻓﺎﺳﺪﻭﻥ ﻟﺘﺸﺎﻏﻞ ﺍﻟﺮﺟﺎﻝ ﺑﺎﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‬
‫ﻭﺃﻗﺎﻣﻮﺍ ﳍﻢ ﻓﻴﻪ ﺷﺒﻬﺎ ﻧﻘﻠﻴﺔ ﻭﻋﻘﻠﻴﺔ ﺃﻣﺎ ﻭﺍﻟﺴﺨﻂ ﻭﻣﻨﻪ ﺣﺼﻠﺖ ﺍﻹﺑﺎﺣﺔ ﻟﺒﻌﺾ ﺍﻟﻄﻮﺍﺋﻒ ﺣﱴ ﺑﺴﻄﻮﺍ ﻓﻴﻪ‬
‫‪.‬ﻣﺎ ﰲ ﺍﻷﺭﺽِ ﺟ‪‬ﻤِﻴﻌﺎﹰ" ﺍﻟﻨﻘﻠﻴﺔ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻫﻮ ﺍﻟﺬﻱ ﺧ‪‬ﻠﹶﻖ ﻟﹶﻜﹸﻢ‬
‫ﲢﺮﱘ ﻭﻟﻜﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺣﻠﻠﻮﺍ ﺃﺷﻴﺎﺀ ﻭﺣﺮﻣﻮﺍ ﺃﺷﻴﺎﺀ ﻗﺎﻟﻮﺍ ﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺪﱘ ﻟﻴﺲ ﲢﻠﻴﻞ ﻭﻻ‬
‫ﺍﻟﺬﻳﻦ‪ ‬ﻻ ﻳﺆﺗﻮﻥﹶ ﺍﻟﺰﻛﺎﺓﹶ" ﻭﻗﺪ ﺗﻌﻠﻘﻮﺍ ﺑﺈﺑﺎﺣﺔ ﺃﰊ ﺑﻜﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺃﻣﻮﺍﻝ ﺑﲏ ﻭﻗﺎﻝ ﺗﻌﺎﱃ "ﻭ ﻭ‪‬ﻳﻞ ﻟﻠﻤ‪‬ﺸﺮِﻛﲔ‪‬‬
‫ﻭﺍﳌﻮﺟﻮﺩ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﳋﻄﺎﺏ ﻣﻦ ﺍﻟﺮﺳﻞ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﳌﻮﺟﻮﺩ ﺃﻭ ﳌﻌﺪﻭﻡ ﻓﺎﳌﻌﺪﻭﻡ ﻻ ﳜﺎﻃﺐ ﺣﻨﻴﻔﺔ‬
‫ﺍﻟﻨﺼﲑﻳﺔ ﻭﻏﲑﻫﻢ ﺍﳌﺨﺎﻃﺐ ﰲ ﺯﻣﺎ‪‬ﻢ ﻓﻘﺪ ﺩﺭﺝ ﻣﻌﻬﻢ ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﲤﺴﻚ ﺃﺭﺑﺎﺏ ﺍﻹﺑﺎﺣﺔ ﻣﺜﻞ‬
‫ﻣﺜﻞ ﻟﺒﺲ ﺍﻟﻨﻈﻴﻒ ﻭﺍﻟﻄﻴﺐ ﻭﻗﻠﺔ ﻭﺳﻨﺬﻛﺮ ﺗﻌﻠﻘﺎ‪‬ﻢ ﰲ ﺃﻣﺎﻛﻨﻬﺎ ﻭﻗﺪ ﻋﺮﻓﺘﻚ ﺃﻳﻬﺎ ﺍﻟﻄﺎﻟﺐ ﻃﺮﻳﻘﻚ ﺍﻟﻨﻔﻴﺴﺔ‬
‫‪.‬ﺍﻟﻜﻼﻡ ﺑﻄﺮﻳﻖ ﺍﻻﺧﺘﺼﺎﺭ‬

‫ﻭﻟﺪﻙ ﺃﺻﺤﺎﺑﻚ ﺃﻥ ﻻ ﻳﺸﻜﻮ ﻣﻨﻬﻢ ﻗﺮﻳﺐ ﻭﻻ ﺑﻌﻴﺪ ﻣﺜﻞ ﻗﻮﻝ ﺍﳊﻜﻤﺎﺀ ﺛﻼﺛﺔ ﺇﻥ ﱂ ﺗﻈﻠﻤﻬﻢ ﻇﻠﻤﻮﻙ ﻭﺃﺩﺏ‬

‫‪24‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻭﺻﺎﻳﺎ ﺍﳌﻠﻮﻙ ﻓﺎﻥ ﻭﺯﻭﺟﺘﻚ ﻭﺍﳌﻤﻠﻮﻙ‪ .‬ﻭﺇﻳﺎﻙ ﻭﻗﺮﺏ ﺍﳌﻠﻮﻙ ﻓﺎﻥ ﻗﺮﺑﻮﻙ ﻓﺘﻨﻮﻙ ﻭﺇﻥ ﺑﻌﺪﻭﻙ ﺃﺣﺰﻧﻮﻙ ﻭﻫﺬﻩ‬
‫ﺃﺳﺒﺎﺑﻪ ﻭﺣﺮﻙ ﺍﻟﻘﻀﺎﺀ ﺑﺘﺤﺮﻳﻜﻪ ﻭﻗﺪ ﻛﺎﻥ ﺍﷲ ﳘﻤﺖ ﺑﺘﺤﺼﻴﻠﻪ ﻓﺮﲟﺎ ﺃﻋﺎﻧﺘﻚ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺇﻥ ﺃﺭﺍﺩ ﺍﷲ ﺃﻣﺮﺍﹰ ﻫﻴﺄ‬
‫‪:‬ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﻟﻨﻈﻴﻢ ﺍﻟﺒﺪﻳﻊ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﲢﺼﻴﻞ ﺍﻟﺮﻃﺐ ﳌﺮﱘ ﻣﻦ ﻏﲑ ﻫﺰ‬
‫ﻭ ﻫﺰﻱ ﺇﻟﻴﻚ ﺍﳉﺬﻉ ﻳﺴﺎﻗﻂ ﺍﻟﺮﻃﺐ‬ ‫ﺃﱂ ﺗﺮ ﺃﻥ ﺍﷲ ﻗﺎﻝ ﳌﺮﱘ‬
‫ﺳﺒﺐ ﻭ ﻟﻜﻨﻤﺎ ﺍﻷﺷﻴﺎﺀ ﲡﺮﻱ ﳍﺎ‬ ‫ﻭ ﻟﻮ ﺷﺎﺀ ﺃﺩﱏ ﺍﳉﺬﻉ ﻣﻦ ﻏﲑ ﻫﺰﻫﺎ‬
‫ﻭﻟﻜﻦ ﺫﺍﻙ ﻋﻨﻚ ﺑﻌﻴﺪ ﻭﺑﺎﳍﻤﺔ ﻳﻔﺘﺢ ﻋﻠﻴﻚ ﺑﻌﺾ ﻓﺎﻥ ﻭﻗﻊ ﻟﻚ ﺻﻨﺎﻋﺔ ﺍﳊﺠﺮﻳﻦ ﺍﻷﲪﺮ ﻭﺍﻷﺑﻴﺾ ﻓﺤﺼﻠﻪ‬
‫ﺍﳌﺆﻣﻨﲔ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﰲ ﺍﻟﺰﻧﺒﻖ ﺍﻟﺮﺟﺮﺍﺝ ﻣﻊ ﺍﻟﺸﺐ ﺍﳌﺼﻌﺪ ﳌﺎﻻ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎ ﲰﻌﺖ ﰲ ﺭﻣﻮﺯ ﺃﻣﲑ‬
‫ﻭﺍﳍﻤﻢ ﺍﻟﻘﺼﲑﺓ ﻳﻘﺼﺮﻭﻧﻚ ﻋﻦ ﻧﻴﻞ ﻣﻘﺎﺻﺪﻙ ﻭﺇﻻ ﻓﻤﻦ ﻃﻠﺐ ﻭﺟﺪ‪ .‬ﻭﻣﻦ ﺟﺪ ﻭﺟﺪ ﻭﳍﺬﻩ ﻣﺜﻞ ﻫﻨﻴﺎﹰ‪ .‬ﻓﺬﻭ‬
‫ﻋﻠﻢ ﺃﻥ ﺑﻌﺾ ﺍﳌﺘﺼﻮﻓﺔ ﲰﻊِ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻘﺎﻝ ﺳﺄﺟﺮﺏ ﻧﻔﺴﻲ ﰲ ﻃﻠﺐ ﺍﳌﻤﻠﻜﺔ ﻭﻛﺎﻥ ﻓﻴﻪ ﺁﻟﺔ ﻣﻦ ﻫﻮ‬
‫ﺍﳊﻤﻴﺪﺓ ﰒ ﻣﺎﺕ ﻭﺃﺩﺏ ﻭﻛﺎﻥ ﳏﻼ ﻗﺎﺑﻼﹰ ﻟﻠﻤﻠﻚ ﻓﺘﻘﺮﺏ ﺇﱃ ﺍﻟﻔﺮﺍﺷﲔ ﻓﺨﺪﻡ ﻣﻌﻬﻢ ﻓﻔﺸﺎ ﺃﻣﺮﻩ ﰲ ﺍﻟﺴﲑﺓ‬
‫ﻓﻠﻤﺎ ﺍﻧﺘﺸﺮ ﺷﻜﺮﻩ ﻭﺫﺍﻉ ﺧﱪﻩ ﻣﻬﻨﺎﺭﻫﻢ ﻓﺼﺎﺭ ﻣﻜﺎﻧﻪ ﰒ ﻋﺒﺚ ﰲ ﺍﻟﺪﻳﻮﺍﻥ ﺣﱴ ﺍﻧﺘﻘﻞ ﺇﱃ ﻣﻜﺎﻥ ﺯﻣﺎﻣﻬﻢ‬
‫ﻭﺍﺳﺘﺮﺍﺡ ﺍﻟﻨﺎﺱ ﻣﻦ ﺛﻘﻞ ﻣﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ﺣﱴ ﻭﺫﻛﺮﻩ ﻗﺒﺾ ﺍﻟﻮﺯﻳﺮ ﻭﺭﺗﺐ ﻣﻜﺎﻧﻪ ﻓﺴﺎﺱ ﺍﻟﺮﻋﻴﺔ ﻭﺍﻇﻬﺮ ﺍﻟﻌﺪﻝ‬
‫ﰲ ﺍﻟﺘﺪﺭﻳﺞ ﻭﺍﻟﺘﻄﻮﻳﻞ ﻭﺣﺼﻞ‪ .‬ﻭﻗﺪ ﺷﺎﻫﺪﺕ ﳏﻤﺪ ﺑﻦ ﻣﺎﺕ ﺍﳌﻠﻚ ﻓﺘﺼﻮﺭ ﻣﻜﺎﻧﻪ ﻭﺗﺰﻭﺝ ﺍﺑﻨﺘﻪ ﻓﺎﺟﺘﻬﺪ‬
‫ﺍﳊﺼﻮﻥ ﻳﺸﺘﻬﻮﻥ ﺃﻥ ﻳﻄﻠﻊ ﺇﻟﻴﻬﻢ ﻓﻠﻢ ﻳﻔﻌﻞ ﻭﻫﻮ ﳛﺼﻞ ﺻﺒﺎﺡ ﺇﺫ ﺗﺰﻫﺪ ﲢﺖ ﺣﺼﻦ ﺍﳌﻮﺕ ﻭﻛﺎﻥ ﺃﻫﻞ‬
‫ﻭﺍﻟﺘﻠﻤﺬﺓ ﻭﺷﻴﺌﺎ ﻣﻦ ﺍﳉﺪﻝ ﰒ ﺟﻌﻞ ﳝﻬﺬﺭ ﺑﻜﻼﻡ ﻋﻠﻰ ﻗﺪﺭ ﻋﻘﻮﳍﻢ ﻣﻦ ﲨﻠﺘﻪ ﺍﳌﺮﻳﺪﻳﻦ ﻭﻳﻌﻠﻢ ﻃﺮﻳﻖ ﺍﻹﺭﺍﺩﺓ‬
‫ﻭﺃﻥ ﻗﺎﺋﻞ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻫﻞ ﻫﻮ ﳏﻖ ﺃﻭ ﻏﲑ ﳏﻖ ﻓﺎﻥ ﻗﻠﺖ ﳏﻖ ﻓﻴﻠﺰﻣﻮﻧﻚ ﺑﺎﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﺎ ﺗﻘﻮﻝ ﰲ‬
‫ﺍﻟﻨﺎﺱ ﻗﺪ ﺗﺮﻛﻮﺍ ﻗﻠﺖ ﻏﲑ ﳏﻖ ﻗﺎﻟﻮﺍ ﻓﻠﻢ ﺗﺘﻌﻠﻖ ‪‬ﺎ ﰒ ﳒﺬﺏ ﺍﻟﻨﺎﺱ ﻭﺟﻌﻞ ﻳﻘﻮﻝ ﻟﻠﻤﺮﻳﺪﻳﻦ ﺃﻣﺎ ﺗﺮﻭﻥ‬
‫ﺍﳌﻜﺮ ﻓﺼﺒﺎ ﺇﻟﻴﻪ ﺧﻠﻖ ﻛﺜﲑ ﻭﺧﺮﺝ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻓﻠﻤﺎ ﻛﱪ ﺍﻷﻣﺮ ﺧﺮﺝ ﺇﻟﻴﻬﻢ ﺑﻄﺮﻳﻖ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻰ ﻋﻦ‬
‫ﻓﻔﺘﺤﻮﺍ ﺍﳊﺼﻦ ﻭﺩﺧﻠﻪ ﻭﻗﺘﻞ ﺍﳌﻠﻚ ﰲ ﺍﻟﺼﻴﺪ ﻭﻓﺸﺎ ﺻﺎﺣﺐ ﺍﻟﻘﻠﻌﺔ ﺇﱃ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺘﻼﻣﺬﺓ ﺃﻛﺜﺮﻫﻢ ﺃﻫﻞ ﺍﻟﻘﻠﻌﺔ‬
‫ﻛﺘﺎﺑﺎﹰ ﻭﲰﻴﺘﻪ ﻗﻮﺍﺻﻢ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﻣﻨﺘﻈﺮﻫﻢ ﻓﻼ ﺑﺪ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺃﻥ ﺃﻣﺮﻩ ﻭﻣﺬﻫﺒﻪ ﺣﱴ ﺻﻨﻔﺖ ﰲ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ‬

‫‪25‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻭﻳﺒﻴﺤﻮﺍ ﺍﶈﺮﻣﺎﺕ ﻓﺄﻧﻈﺮ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﺷﺮﻋﻨﺎ ﻟﻚ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﻭﺟﻌﻠﻨﺎﻫﺎ ﺇﺷﺎﺭﺓ ﻭﺳﻠﻤﺎ ﻳﻬﺠﺮﻭﺍ ﺍﻟﺸﺮﺍﺋﻊ‬
‫‪.‬ﺗﻨﺎﻝ ‪‬ﺎ ﻣﻘﺎﺻﺪﻙ‬
‫ﻭﺫﺑﻴﺎﻥ ﻭﻻ ﺑﺄﺱ ﲜﻤﻊ ﻫﺬﻩ ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺃﻣﺮ ﺍﳋﻄﻴﺌﺔ ﺃﻥ ﳚﻤﻊ ﺣﺪﻳﺚ ﻋﺒﺲ‬
‫ﻭﺃﻗﺼﺎﻫﺎ ﻭﺃﻋﻼﻫﺎ ﻭﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﺗﻜﻔﻴﻚ ﺍﻟﻜﺘﺐ ﺣﱴ ﺗﻨﻮﺭ ﻧﲑﺍﻥ ﺍﻟﻨﺨﻮﺓ ﻓﺘﻤﺪ ﺑﺎﻉ ﳘﺘﻚ ﺇﱃ ﺃﺳﲎ ﻃﻠﺒﺘﻚ‬
‫ﺍﳌﻘﺎﺻﺪ ﻣﻊ ﺍﻷﻋﺪﺍﺀ ﺣﱴ ﻓﺎﺯﻭﺍ ﺑﺎﻟﻨﻴﻞ ﻭﻗﺪ ﲰﻌﺖ ﺣﺪﻳﺚ ﺩﺍﻭﺩ ﺇﻥ ﻏﻔﻠﺖ ﻭﻗﺪ ﻋﻠﻤﺖ ﺻﱪ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﻧﻴﻞ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻛﺎﻥ ﺻﺒﻴﺎﹰ ﻓﻠﻤﺎ ﺣﺎﻭﻝ ﻭﻋﻀﺪﺗﻪ ﻳﺪ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻘﺘﻞ ﺟﺎﻟﻮﺕ ﺑﻦ ﺷﻌﻴﺎ ﻭﻟﺪ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻬﻤﺎ‬
‫ﻃﺎﻟﻮﺕ ﻭﻛﺎﻥ ﻃﺎﻟﻮﺕ ﺩﺑﺎﻏﺎﹰ ﻭﻫﻜﺬﺍ ﺳﲑ ﺍﳌﻠﻮﻙ ﻓﺎﻧﻈﺮ ﰲ ﻛﺘﺎﺏ ﺍﻷﺳﺒﺎﺏ ﻭﺍﳌﻌﺎﺭﻑ ﻻﺑﻦ ﺣﱴ ﺗﺰﻭﺝ ﺍﺑﻨﺔ‬
‫‪.‬ﻗﺘﻴﺒﺔ ﻭﺩﻉ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺼﻐﺮ ﻭﺍﻧﻈﺮ ﺍﻟﺸﺎﻋﺮ ﻛﻴﻒ ﻳﻘﻮﻝ‬
‫ﻣﻊ ﺍﳋﻤﻮﻝ ﺑﺄﻥ ﺗﺮﻗﻰ ﺇﱃ ﺍﻟﻔﻠﻚ‬ ‫ﻻ ﺗﺄﻣﻨﻦ ﺇﺫﺍ ﻣﺎ ﻛﻨﺖ ﺫﺍ ﺃﺩﺏ‬

‫ﺍﳌﻠﻚ ﻭﺑﻄﻌﻢ ﺍﳊﺪﻳﺪ ﻭﺫﻭﻗﻪ ﻳﺘﺄﺩﺏ ﺍﻟﻜﺮﻡ ﻋﻨﺪ ﻛﺴﺤﻪ ﻭﺇﺫﺍ ﺗﺮﻙ ﻋﺠﻤﻪ ﺣﺎﹰﰲ ﺍﻷﺭﺽ ﺇﺫ ﺻﺎﺭ ﺇﻛﻠﻴﻼ ﻋﻠﻰ‬
‫ﺍﳊﻴﻮﺍﻥ ﺍﻟﺒﻬﻢ ﻛﻴﻒ ﺑﺎﻟﻀﺮﺏ ﻭﺍﻷﺩﺏ ﻳﺘﻌﻠﻢ ﺍﻟﺮﻗﺺ ﻭﺍﻟﺘﻄﺎﻳﺮ‪ .‬ﻭﳌﺎ ﻣﺎﺕ ﻫﺎﺭﻭﻥ ﺳﻨﺔ ﻫﻠﻚ ﺃﻻ ﺗﺮﻯ ﺇﱃ‬
‫ﺍﻷﻣﲔ ﻭﻓﺮ ﺍﳌﺄﻣﻮﻥ ﺇﱃ ﻣﺪﻳﻨﺔ ﺃﺻﻔﻬﺎﻥ ﻭﻣﻌﻪ ﺍﳊﺴﻦ ﺑﻦ ﺳﻬﻞ ﻭﻛﺎﻥ ﺍﳌﺄﻣﻮﻥ ﺫﺍ ﻓﻨﻮﻥ ﻭﻋﻠﻮﻡ ﺍﺳﺘﺨﻠﻒ‬
‫ﻟﺘﻌﻠﻢ ﺍﻟﻌﻠﻮﻡ ﻭﺍﺑﻦ ﺳﻬﻞ ﻭﺁﺩﺍﺏ ﻓﻘﻌﺪ ﺍﳌﺄﻣﻮﻥ ﰲ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﻭﻗﺪ ﻓﺮﺷﻪ ﺑﺎﻟﻠﺒﺪ ﺯﻫﺪﺍﹰ ﻭﺍﻟﻨﺎﺱ ﻳﻬﺮﻋﻮﻥ ﺇﻟﻴﻪ‬
‫ﻓﺒﺎﻳﻌﻮﻩ ﻭﻳﻘﻮﻝ ﳍﻢ ﺳﻨﺔ ﻫﺬﻩ ﺳﻨﺔ ﺍﻷﻭﻟﲔ ﻳﻮﻣﺊ ﺇﱃ ﺍﻟﻄﻮﺍﺋﻒ ﻭﻳﻘﻮﻝ ﳍﻢ ﺃﻟﻴﺲ ﻫﺬﺍ ﻫﻮ ﺍﳋﻠﻴﻔﺔ ﺣﻘﺎﹰ‬
‫ﻋﺴﻜﺮﻩ ﲦﺎﻧﲔ ﺃﻟﻔﺎ ﻭﻛﺎﻧﺖ ﺍﻷﻋﺎﺟﻢ ﺗﺴﻤﻊ ﺑﻄﺮﻳﻖ ﺍﻷﻣﲔ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻓﻠﻢ ﻳﺰﻝ ﻳﺴﺘﺪﺭﺝ ﺍﻟﻨﺎﺱ ﺣﱴ ﺣﻮﻯ‬
‫ﺣﱴ ﻋﻘﺪ ﺍﳉﻴﻮﺵ ﻟﻄﺎﻫﺮ ﺍﺑﻦ ﺍﳊﺴﲔ ﻓﺪﺧﻞ ﻋﻠﻰ ﺍﻷﻣﲔ ﻓﻘﺘﻠﻪ ﻭﺍﺳﺘﻮﱃ ﺍﻟﻔﺎﺳﺪ ﻓﻔﺮﻭﺍ ﻭﻃﻠﺒﻮﺍ ﺍﳌﺄﻣﻮﻥ‬
‫ﺍﻟﺴﲑ ﺍﳌﻨﻘﻮﻟﺔ ﻭﺇﳕﺎ ﻧﺴﻤﻌﻚ ﺑﻌﻀﻬﺎ ﺗﻘﻮﻳﺔ ﻭﺇﻋﺎﻧﺔ ﳍﻤﺘﻚ ﻭﺍﻟﻮﻟﻊ ﺑﻜﺘﺐ ﺍﻷﻭﻟﲔ ﻣﺜﻞ ﺍﳌﺄﻣﻮﻥ ﻓﻜﻢ ﻣﻦ ﻫﺬﻩ‬
‫ﺭﺿﻰ ﻛﻠﻴﻠﺔ ﻭﺩﻣﻨﺔ ﻭﺍﳌﻐﺎﺯﻱ ﻭﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﻭﻻ ﻳﻠﺰﻣﻚ ﻣﻦ ﺳﻘﻤﻬﺎ ﻭﺻﺤﺘﻬﺎ ﺷﻲﺀ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‬
‫ﻋﻠﻴﻚ ﻭﻋﻠﻰ ﺍﷲ ﻋﻨﻪ ﻣﺴﻘﻂ ﺍﻟﺮﺃﺱ ﻣﺴﻘﻂ ﺍﻹﻧﺴﺎﻥ ﻓﻜﻦ ﻭﰲ ﺍﻟﻌﻬﺪ ﻭﺍﻟﻜﻼﻡ ﻭﻟﻴﻜﻦ ﻟﻚ ﳏﺘﺴﺐ ﳛﺘﺴﺐ‬

‫‪26‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻗﺪ ‪‬ﻰ ﻋﻦ ﺍﻟﺘﺴﻌﲑ ﻟﻜﻨﻪ ﻣﻦ ﰲ ﺩﺍﺭﻙ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰒ ﻳﻨﻈﺮ ﰲ ﻣﺸﺎﺭﻉ ﺍﻟﺒﻠﺪ ﻭﻣﺼﺎﳊﺔ ﻭﺍﻷﺳﻌﺎﺭ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺍﳌﻼﺣﻢ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ ﻓﻘﺪ ﻓﺴﺪﺕ ﺍﻟﻨﺎﺱ ﻭﻗﻠﺖ ﺍﻷﻣﺎﻧﺎﺕ ﻛﻤﺎ ﺫﻛﺮ ﰲ ﻛﺘﺐ‬
‫ﻭﺗﻨﺎﻩ ﻓﻘﺪ ﻧﻘﻞ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﺑﻌﺚ ﻧﺒﻴﻪ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺧﻄﺒﺔ ﺍﻹﻣﺎﻡ ﻓﻴﻤﺎ ﻳﺘﺠﺪﺩ ﻭﻳﻜﻮﻥ ﻟﻠﺴﻌﺎﺩﺓ ﻣﺒﺎﺩ‬
‫ﺗﻠﻤﻴﺬﻙ ﻣﻮﺳﻰ ﳜﺎﻃﺐ ﻋﻠﺔ ﺍﻟﻌﻠﻞ ﻓﺄﻣﺮ ﺑﺈﺣﻀﺎﺭﻩ ﻭﻗﺎﻝ ﻳﺎ ﺑﲏ ﺗﺰﻋﻢ ﺃﻧﻚ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﻴﻞ ﻟﻔﺮﻋﻮﻥ‬
‫ﻗﺎﻝ ﻧﻌﻢ ﻗﺎﻝ ﰈ ﻧﻠﺖ ﻫﺬﺍ ﻗﺎﻝ ﺑﺴﻬﻢ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻘﺎﻝ ﻣﻦ ﺃﻱ ﺟﻬﺎﺗﻚ ﺗﺴﻤﻊ ﻛﻼﻣﻪ ﻓﻘﺎﻝ ﲣﺎﻃﺐ ﻋﻠﺔ ﺍﻟﻌﻠﻞ‬
‫ﺑﻌﺾ ﺟﻬﺎﰐ ﺍﻟﺴﺖ ﻓﻘﺎﻝ ﺇﻥ ﻟﻜﻞ ﻧﱯ ﻣﻌﺠﺰﺓ ﻓﻤﺎ ﻣﻌﺠﺰﺗﻚ ﻓﺄﻟﻘﻰ ﻋﺼﺎﻩ ﻓﺈﺫﺍ ﻫﻲ ﺛﻌﺒﺎﻥ ﻣﺒﲔ ﻓﻘﺎﻝ ﻣﻦ‬
‫ﻣﻮﺳﻰ ﺧﺬﻫﺎ ﺇﻟﻴﻚ ﺍﳊﺴﺪﺓ ﺍﳊﺎﺿﺮﻳﻦ ﺇﻥ ﻋﺼﻰ ﺳﺮ ﻧﺪﻳﺐ ﺇﺫﺍ ﻧﻘﻠﺖ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺗﻜﻮﻥ ﺣﻴﺎﺕ ﻓﻘﺎﻝ ﻟﻪ‬
‫‪.‬ﻓﺎﻥ ﻛﺎﻥ ﻛﻤﺎ ﺗﻘﻮﻝ ﻓﺴﺘﻜﻮﻥ‬
‫ﻓﺒﻬﺖ ﺍﻟﺮﺟﻞ ﻭﺑﻄﻞ ﻓﻘﺎﻝ ﻓﺮﻋﻮﻥ ﺍﺗﺒﻌﻮﻩ ﻓﻘﺪ ﺟﺎﺀ ﲞﺮﻕ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻜﻠﻴﺔ ﻫﻲ ﻣﻦ ﻭﺇﻻ ﻓﺘﺒﻄﻞ‬
‫ﺍﻷﻭﱃ ﻳﺘﻼﺷﻰ ﺍﻟﻔﻴﺾ ﺍﻷﻭﻝ ﰒ ﻳﻔﻴﺾ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺘﺤﺮﻱ ﺇﱃ ﻛﻞ ﳏﻞ ﲟﺎ ﻳﻘﺒﻠﻪ ﻭﺍﻟﻔﻴﺾ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻌﻠﺔ‬
‫ﺍﻟﻌﻠﻞ ﻣﻦ ﺍﻟﻔﻴﺾ ﺑﻄﺮﻳﻖ ﺍﻟﻔﻴﺾ ﺍﻟﻮﳘﻲ ﺍﻟﺬﻱ ﻋﺠﺰﺕ ﺍﻟﻌﻘﻮﻝ ﻋﻦ ﲢﺼﻴﻞ ﻛﻨﻬﻪ ﻭﺍﻟﺬﻱ ﺻﺪﺭ ﻋﻦ ﻋﻠﺔ‬
‫ﺗﻔﻴﺾ ﺍﻟﻨﻔﻮﺱ ﻋﻨﻬﺎ ﻭﺍﻟﺬﻱ ﻳﺘﺠﻠﻰ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻌﺎﻝ ﺍﻟﺼﺎﺩﺭ ﺑﺎﻟﻜﻠﻴﺔ ﻋﻨﻪ ﻭﺍﻟﻨﻔﺲ ﺍﻟﻜﻠﻴﺔ ﻫﻲ ﺍﻟﱵ‬
‫ﻭﺍﻟﻨﻮﺭ ﻭﻣﺜﻞ ﲡﻠﻰ ﺍﻟﻌﻘﻞ ﻟﻸﻧﺒﻴﺎﺀ ﻛﻤﺜﻞ ﻟﻠﺨﻠﻖ ﻣﻦ ﺍﻟﻌﻘﻞ ﻫﻮ ﺑﻘﺪﺭ ﻧﺰﻭﻝ ﺍﻟﺸﻌﺎﻉ ﻟﻠﺸﻤﺲ ﰲ ﺍﻟﻨﻮﺍﻓﺬ‬
‫ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪" :‬ﺧﻠﻖ ﺍﷲ ﺍﳋﻠﻖ ﰲ ﻇﻠﻤﺔ ﰒ ﺭﺵ ﺍﻟﺸﻤﺲ ﺍﳌﻨﺨﺮﻗﺔ ﰲ ﺍﻷﺭﺽ ﺍﻟﻔﻼﺓ ﻭﻫﻮ ﻣﻌﲎ‬
‫ﺃﺻﺎﺑﻪ ﺷﻲﺀ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻫﺘﺪﻯ ﻭﻣﻦ ﱂ ﻳﺼﺒﻪ ﻓﻈﻠﻤﺎﺕ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾ" ﻋﻠﻴﻬﻢ ﺷﻴﺌﺎﹰ ﻣﻦ ﻧﻮﺭﻩ ﻓﻤﻦ‬
‫ﻓﹶﻬﻮ ﻋﻠﻰ ﺗﻌﺎﱃ‪" :‬ﺃﻟﹶﻢ ﻧ‪‬ﺸﺮﺡ ﻟﻚ‪ ‬ﺻ‪‬ﺪﺭ‪‬ﻙ" ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺃﻓﹶﻤﻦ ﺷ‪‬ﺮﺡ ﺍﷲ ﺻ‪‬ﺪﺭ‪‬ﻩ ﻟﻺِﺳﻼﻡ ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﻟﻪ‬
‫ﰲ ﺑﺪﺋﻪ ﺿﻌﻴﻒ ﺷﺎﻫﺪ ﻣﻦ ﻧﻮﺭﻩ ﻧ‪‬ﻮﺭٍ ﻣﻦ ﺭ‪‬ﺑﻪ‪ "‬ﻭﻫﻮ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﲡﻠﻰ ﻹﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻛﺎﻥ‬
‫ﺟﻨﺎﺡ ﳘﺘﻪ ﺑﻄﺮﻳﻖ ﺍ‪‬ﺎﻫﺪﺓ ﻭﺃﳔﺮﻗﺖ ﻟﻪ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻜﻮﻛﺐ ﻓﻠﻤﺎ ﲡﻠﻰ ﻹﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺗﻘﻮﻯ‬
‫ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻓﻠﻤﺎ ﺻﻔﺖ ﺍﻟﻌﻠﺔ ﻭﺧﻠﺼﺖ ﺍﳋﻠﺔ ﺷﺎﻫﺪ ﲟﻘﻴﺎﺱ ﺍﻟﻘﺪﺳﻴﺔ ﻣﻦ ﺭﺅﻳﺔ ﺣﺎﻟﺔ ﺑﺎﻃﻨﺔ ﻭﺳﺮﻩ ﺷﺎﻫﺪ‬
‫ﻓﻴﻬﺎ ﻣﺒﺪﺃ ﻓﻴﺾ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻘﺎﻝ ﻋﻨﺪ ﻭﺟﻮﺩ ﺳﻬﻢ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﳊﻆ ﻭﺟﻬﺖ ﻭﺟﻬﻲ ﺍﳊﻆ ﺃﺻﻞ ﺍﻟﻌﻠﺔ ﺍﻷﻭﱃ ﺍﻟﱵ‬

‫‪27‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻭﺍﻷﺭﺽ‪ .‬ﻓﻠﻤﺎ ﻭﺟﺪ ﺍﳔﺮﺍﻕ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﻣﺎﻝ ﻭﻻ ﻭﻟﺪ ﻓﻨﻬﺐ ﻳﺪ ﺍﻻﻧﺘﻘﺎﺩ ﻟﻠﺬﻱ ﻓﻄﺮ ﺍﻟﺴﻤﻮﺍﺕ‬
‫ﺣﻘﻪ ﻣﺎﻟﻪ ﻭﻭﻟﺪﻩ ﻓﺠﻌﻞ ﺫﻟﻚ ﻏﺮﺍﻣﺔ ﺑﻄﺮﻳﻖ ﺍﻟﺘﺼﻮﻑ ﻟﻮﺟﻮﺩ ﺣﺎﻟﻪ ﻓﻘﺎﻝ ﰲ ﺭﻓﺾ ﺗﺮﻙ ﻧﻘﺼﻪ ﻋﻨﺪ ﻭﺣﻮﺩ‬
‫ﺍﳌﻠﻚ ﻋﻠﻰ ﻫﺬﻩ ﻭﺭﺅﻳﺘﻪ ﺍﻟﻜﻤﺎﻝ ﻫﺎ ﻫﻮ ﺫﺍ ﺟﺴﺪﻱ ﻟﻠﻨﲑﺍﻥ ﻭﻭﻟﺪﻱ ﻟﻠﻘﺮﺑﺎﻥ ﻭﻣﺎﱄ ﻟﻠﻔﻴﻀﺎﻥ ﻓﻜﻦ ﺃﻳﻬﺎ‬
‫ﻛﺮﺳﻲ ﻃﺐ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺎﳌﲔ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻮﺗﲑﺓ ﺣﱴ ﻳﻨﻜﺸﻒ ﻟﻚ ﺳﺘﺮ ﺍﻟﺒﺎﻃﻦ ﻋﻦ ﻣﻨﻬﺞ ﺍﳊﻖ ﻓﺘﻘﻌﺪ ﻋﻠﻰ‬
‫ﺍﻟﻐﲎ ﻭﺍﻷﻣﻮﺍﻝ ﻫﻲ ﻣﺪﺧﺮﺓ ﻟﺘﺤﺼﻴﻞ ﺍﳌﻠﻜﺔ ﻓﺘﺠﺲ ﲟﻘﻴﺎﺱ ﺍﻟﻔﺮﺍﺳﺔ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺍﻟﻈﺎﱂ ﻣﻦ ﺍﳌﻈﻠﻮﻡ ﻭﺃﻋﻠﻢ ﺃﻥ‬
‫ﻏﻠﺒﺖ ﺑﺴﻬﻢ ﺍﻟﺴﻌﺎﺩﺓ ﻣﻦ ﻋﺼﺎﻙ ﻭﻣﻨﻪ ﳛﺼﻞ ﻟﻚ ﺗﺴﺨﲑ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ ﻓﺈﺫﺍ ﺻﺢ ﻟﻚ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‬
‫‪.‬ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺇﻻ ﻓﻤﺎ ﻫﻲ ﺇﻻ ﺃﺯﻭﺍﺝ ﺳﺎﺋﺮﺓ ﻋﻦ ﺃﺟﺴﺎﺩ ﺧﺎﻟﻴﺔ ﺍﳍﻤﻢ ﺍﻟﻌﻠﻮﻳﺔ‪ .‬ﻭﻻ ﻳﺮﺩ ﺍﳋﻠﻖ ﺇﻻ‬
‫ﺃﻋﻄﺎﻩ ﰲ ﻟﻄﺎﺋﻒ ﺍﳊﻜﺎﻳﺎﺕ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﺍﲣﺬ ﺭﺑﻨﺎ ﻣﻦ ﻧﻄﻔﺔ ﺭﺩﻳﺌﺔ ﺧﻠﻴﻠﹰﺎ ﻭﻗﺪ ﻭﻗﺪ ﻭﺭﺩ‬
‫ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺟﱪﻳﻞ ﻣﻠﻜﺎ ﻋﻈﻴﻤﺎ ﻓﺄﻭﺣﻰ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ ﺍﻋﻬﺪﻭﺍ ﺇﱃ ﺃﺯﻫﺪﻛﻢ ﻭﺭﺋﻴﺴﻜﻢ ﻓﻮﻗﻊ‬
‫ﻭﻛﺎﻥ ﻹﺑﺮﺍﻫﻴﻢ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﺍﻉ ﻭﺃﺭﺑﻌﺔ ﻭﻣﻴﻜﺎﺋﻴﻞ ﻓﱰﻻ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﻳﻮﻡ ﲨﻊ ﻏﻨﻤﻪ ﻋﻨﺪ ﺭﺍﺑﻴﺔ ﻟﻠﺤﻠﺐ‬
‫ﻭﺃﺭﺑﻌﻮﻥ ﺃﻟﻒ ﻏﻨﻤﻪ ﺣﻼﺑﺔ ﻭﻣﺎ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﺍﳋﻴﻞ ﺁﻻﻑ ﻛﻠﺐ ﰲ ﻋﻨﻖ ﻛﻞ ﻛﻠﺐ ﻃﻮﻕ ﻣﻦ ﺫﻫﺐ ﺃﲪﺮ‬
‫ﻓﻘﺎﻝ ﺃﺣﺪﳘﺎ‪ :‬ﺍﻟﻠﺬﺍﺫﺓ ﺻﻮﺕ ﺳﺒﻮﺡ ﻗﺪﻭﺱ ﻓﺠﺎﻭﺑﻪ ﺍﻵﺧﺮ ﺭﺏ ﻭﺍﳉﻤﺎﻝ ﻓﻮﻗﻒ ﺍﳌﻠﻜﺎﻥ ﰲ ﻃﺮﻳﻖ ﺍﳉﻤﻊ‬
‫ﻭﻟﻜﻤﺎ ﻧﺼﻒ ﻣﺎﱄ ﰒ ﻗﺎﻝ ﺍﻋﺒﺪﺍﻫﺎ ﻭﻟﻜﻤﺎ ﻣﺎﱄ ﻭﻭﻟﺪﻱ ﻭﺟﺴﺪﻱ ﻓﻨﺎﺩﺕ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﻓﻘﺎﻝ ﺍﻋﺒﺪﺍﻫﺎ‬
‫ﺍﻟﻜﺮﻡ ﻓﺴﻤﻌﻮﺍ ﻣﻨﺎﺩﻳﺎ ﻣﻦ ﺍﻟﻌﺮﺵ ﻳﻘﻮﻝ ﺍﳋﻠﻴﻞ ﻣﻮﺍﻓﻖ ﳋﻠﻴﻪ ﻓﻜﻦ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﻏﲑ ﻣﻼﺋﻜﺔ ﺍﻟﺴﻤﻮﺍﺕ ﻫﺬﺍ ﻫﻮ‬
‫ﺑﻮﺟﺪ ﺍﳌﺎﻝ ﻭﻋﺪﻣﻪ ﺇﺫﺍ ﺳﻠﻤﺖ ﻟﻚ ﻧﻔﺲ ﺭﻳﺎﺳﺘﻚ ﻭﻗﻠﺔ ﳑﻠﻜﺘﻚ‪ ،‬ﻭﺳﻨﺬﻛﺮ ﺣﻜﺎﻳﺎﺕ ﺍﻟﻜﺮﻡ ﰲ ﻣﺒﺎﻝ‬
‫‪.‬ﻣﻮﺍﺿﻌﻬﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺴﻠﺴﺒﻴﻞ ﻭﻛﺘﺐ ﺃﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﺍﻟﺴﺎﺑﻘﲔ ﻓﻘﺪ ﺫﻛﺮ ﰲ ﻛﺘﺎﺏ ﻓﺘﻮﺡ ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﺍﻟﻜﻮﰲ ﺃﻥ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﳌﺎ ﺃﺛﻘﻠﻬﻢ ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺍﻗﺘﻔﺎﺀ ﺁﺛﺎﺭ‬
‫ﺣﺼﻞ ﻓﺮﺳﺎﹰ ﻭﻗﺎﻟﻮﺍ ﻻ ﻧﺴﻠﻢ ﺇﻻ ﻷﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻓﻠﻤﺎ ﻋﻠﻢ ﻋﻤﺮ ﺫﻟﻚ ﺍﳊﺼﺎﺭ‬
‫ﻣﻌﻄﻴﻬﺎ ﺻﺎﺣﺐ ﺍﻟﺴﻤﺎﺀ ﻓﺼﻔﻮﺍ ﻭﲪﺎﺭﺍﹰ ﻓﻘﺎﻝ ﻟﻪ ﻛﺒﺎﺭ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻤﻠﻜﺔ ﺑﻨﺎﻣﻮﺳﻬﺎ ﻓﺄﺟﺎ‪‬ﻢ ﺑﺄﻥ ﺍﳌﻤﻠﻜﺔ‬
‫ﻭﺭﺍﺀ ﺍﻷﻓﻼﻙ ﰒ ﺳﺎﺭ ﺇﱃ ﺍﻟﺸﺎﻡ ﻓﺎﺗﻔﻖ ﻟﻪ ﺃﻥ ﺧﻮﺍﻃﺮﻛﻢ ﻭﻋﻠﻮﺍ ﳘﻤﻜﻢ ﻟﺘﺒﺼﺮﻭﺍ ﺍﻟﺴﻌﺎﺩﺓ ﲟﻘﺎﻳﻴﺲ ﺍﻷﻧﻮﺍﺭ ﻣﻦ‬

‫‪28‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻓﺎﺑﺘﻠﺖ ﻣﺮﻗﻌﺘﻪ ﻭﻛﺎﻧﺖ ﻧﻮﺑﺘﻪ ﻓﻌﺮﺿﻮﺍ ﻋﻠﻴﻪ ﺭﻛﻮﺏ ﺍﻟﻔﺮﺱ ﻓﺄﰉ ﻭﻗﻊ ﺑﻪ ﺍﳊﻤﺎﺭ ﰲ ﻏﺪﻳﺮ ﻣﺎﺀ ﻣﺘﻐﲑ ﻭﲪﺄﺓ‬
‫ﻭﺍﻟﺮﻫﺎﺑﲔ ﻟﺘﺴﻠﻢ ﻋﻠﻴﻚ ﻓﻐﲑ ﻣﺎ ﻋﻠﻴﻚ ﻓﻠﻢ ﻳﻠﺘﻔﺖ ﺣﱴ ﺃﻗﺒﻞ ﻋﻠﻴﻪ ﲨﻠﺔ ﺍﻟﺸﺎﻣﻴﲔ ﻭﻗﺎﻟﻮﺍ ﻗﺪ ﺃﻗﺒﻠﺖ ﺍﻟﻌﺴﺎﻛﺮ‬
‫ﻧﻄﻴﻊ ﻭﻧﺪﻳﻦ ﻛﻤﺎ ﺑﻨﻮﺍﻗﻴﺴﻬﻢ ﻭﻗﺒﻌﺎ‪‬ﻢ ﻓﻠﻤﺎ ﺭﺃﻭﻩ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﻗﺎﻟﻮﺍ ﺑﺄﲨﻌﻬﻢ ﺃﻧﺖ ﻋﻤﺮ ﻭﻟﻚ ﻧﺴﻠﻢ ﻭﻟﻚ‬
‫ﺇﻟﻴﻪ‪ .‬ﻓﻬﺬﺍ ﺧﱪ ﺳﺮ ﻣﻌﺎﺭﻑ ﺭﺳﻮﻝ ﻗﺎﻝ ﺍﳌﺴﻴﺢ ﺇﺫﺍ ﻭﺻﻠﻜﻢ ﺻﺎﺣﺐ ﺍﳌﺮﻗﻌﺔ ﺍﳌﺒﻠﻮﻟﺔ ﺑﺎﳌﺎﺀ ﻭﺍﻟﺘﺮﺍﺏ ﻓﺴﻠﻤﻮﺍ‬
‫ﻛﺎﻥ ﻭﻣﺎ ﻳﻜﻮﻥ‪ .‬ﻭﻣﻦ ﺗﻠﻚ ﺍﻷﻧﻮﺍﺭ ﺍﻋﺘﺼﺮ ﺍﻟﻨﺎﺱ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻴﻒ ﺻﻔﺎ ﻭﻭﰲ ﻓﻌﺮﻓﻪ ﺳﺮ ﻣﺎ‬
‫ﻭﻗﻤﺮ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺬﻱ ﻫﻮ ﺃﺧﻮﻩ ﻭﺷﺮﻳﻜﻪ ﰲ ﻧﻮﺭﻩ ﺍﻋﺘﺼﺮ ﻛﺘﻴﺒﺎﹰ ﻣﺜﻞ ﻣﻼﺣﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫‪.‬ﺧﻄﺒﺔ ﺍﻟﺒﻴﺎﻥ ﻭﻫﻲ ﺣﺎﻭﻳﺔ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﳉﻌﻔﺮ ﻭﺍﳉﺎﻣﻌﺔ ﻭﻛﺘﺎﺏ‬
‫ﺇﻥ ﻛﺄﻥ ﻣﺴﻠﻤﺎ ﻭﺇﻥ ﻛﺄﻥ ﻛﺎﻓﺮﺍ ﻭﻗﺪﺭﺕ ﻋﻠﻴﻪ ﻓﻼ ‪‬ﺎﺩﻥ ﻛﻴﻼ ﺗﻔﻮﺕ ﺍﻟﻔﺮﺻﺔ ﻭﺇﻥ ﻃﻠﺐ ﺃﺣﺪ ﺍﳍﺪﻧﺔ ﻓﻬﺎﺩﻧﻪ‬
‫ﺇﱃ ﺃﻣﺪ ﻣﻌﻠﻮﻡ ﻭﺍﻗﻠﻬﺎ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ .‬ﻓﺎﻥ ﺻﻔﺖ ﳘﺘﻚ ﻭﻛﺎﻧﺖ ﺭﻭﺣﺎﻧﻴﺔ ﳍﺎ ﳎﺎﻧﺴﺔ‪ .‬ﰲ ﻭﻟﺘﻜﻦ ﺍﳍﺪﻧﺔ‬
‫ﻻ ﺇﱃ ﺍﳌﻠﻜﻮﺕ ﺍﻷﻋﻠﻰ ﻭﻋﻠﻮ ﳘﺘﻚ ﻇﺎﻫﺮﺓ ﻓﺨﺬ ﻃﺮﻳﻘﺎﹰ ﺻﺎﳊﺎ ﻣﻦ ﺗﺜﻠﻴﺚ ﻭﺗﺴﺪﻳﺲ ﻣﻦ ﳒﻢ ﻧﺎﻇﺮ ﺇﻟﻴﻚ‬
‫ﻭﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺗﻘﻠﻴﻞ ﺳﻮﺍﺩ ﻭﳜﺮ ﻟﻪ ﻓﺎﻥ ﺗﻮﻧﺴﺖ ﺑﻪ ﺻﺎﺭ ﻟﻚ ﻭﺯﻳﺮﺍﹰ ﻭﺍﻷﺻﻞ ﰲ ﺍﳋﻮﺭ ﻫﻮ ﻋﻠﻮ ﺍﳍﻤﺔ‬
‫ﺍﻟﻐﻴﺐ ﻣﻦ ﻋﻠﻢ ﺍﻟﺒﺎﻃﻦ ﺃﻧﻮﺍﺭ ﺍﳌﻜﺎﺷﻔﺔ ﺍﳌﺄﻛﻞ ﻭﺍﻻﻧﻘﻄﺎﻉ ﰲ ﺍﳋﻠﻮﺓ ﻭﺩﻭﺍﻡ ﺍﻟﺬﻛﺮ ﻳﻨﺨﺮﻕ ﻟﻚ ﻣﻦ ﺭﺅﻳﺔ‬
‫ﻋﻠﻰ ﻧﺎﺳﻮﺗﻚ ﻓﺘﺼﲑ ﺯﻳﺘﺎ ﳌﺼﺒﺎﺡ ﻣﺸﻜﺎﺓ ﺍﻷﻧﻮﺍﺭ ﺍﻹﳍﻴﺔ ﻓﺘﺼﲑ ﺍﻷﻣﻼﻙ ﻭﺍﻷﻓﻼﻙ ﺣﺪﻳﺜﺎﹰ ﻳﻐﻠﺐ ﻻ ﻫﻮﺗﻚ‬
‫‪:‬ﻛﻤﺎ ﻗﻴﻞ ﺷﻌﺮ‬
‫ﺣﱴ ﺇﺫﺍ ﻣﻠﺌﺖ ﺑﺼﺮﻑ ﺍﻟﺮﺍﺡ‬ ‫ﺛﻘﻠﺖ ﺯﺟﺎﺟﺎﺕ ﺃﺗﺘﻨﺎﻓﺮ ﻏﺎ‬
‫ﺑﺎﻷﺭﻭﺍﺡ ﻭ ﻛﺬﺍ ﺍﳉﺴﻮﻡ ﲣﻒ‬ ‫ﺧﻔﻔﺖ ﻓﻜﺎﺩﺕ ﺃﻥ ﺗﻄﲑ ﲟﺎ ﺣﻮﺕ‬
‫ﻫﻲ ﻣﺒﺪﺃ ﻛﻞ ﻋﻠﺔ ﺑﻄﺮﻳﻖ ﺍ‪‬ﺎﻫﺪﺓ ﰲ ﲢﺼﻴﻠﻬﺎ ﺃﻓﺮﻏﺖ ﻭﺇﺫﺍ ﺣﺼﻞ ﻟﻚ ﲬﲑ ﺍﻟﺴﻌﺎﺩﺓ ﻣﻦ ﺍﻟﻌﻠﺔ ﺍﻷﻭﱃ ﺍﻟﱵ‬
‫ﻃﺎﺋﻌﲔ ﺑﻼ ﻳﺴﻴﻒ ﺑﻴﻨﻬﻢ ﰒ ﺑﺒﺴﻂ ﺑﺎﻉ ﻓﻴﻬﻢ ﻛﻤﺎ ﻛﺘﺐ ﺑﻌﺾ ﺍﳌﻠﻮﻙ ﻋﻠﻴﻚ ﺃﻧﻮﺍﺭ ﺍﶈﺒﺔ ﻓﺼﺎﺭ ﺍﳋﻠﻖ ﻟﻚ‬
‫‪:‬ﻋﻠﻰ ﺩﺭﻉ ﻟﻪ ﺷﻌﺮ‬
‫ﻣﻦ ﺍﻟﺸﺠﺎﻋﺔ ﻻ ﻣﻦ ﻧﺴﺞ ﺩﺍﻭﺩ‬ ‫ﻋﻠﻰ ﺩﺭﻉ ﺗﻠﲔ ﺍﳌﺮﻫﻔﺎﺕ ﻟﻪ‬

‫‪29‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻧﺎﺭﺍﹰ ﻣﻦ ﺍﻟﺒﺄﺱ ﰲ ﲝﺮ ﻣﻦ ﺍﳉﻮﺩ‬ ‫ﻭ ﺇﻧﲏ ﻓﻴﻪ ﺃﻣﺮ ﺍﷲ ﺿﲑﱐ‬
‫ﻣﺴﺪﻭﺩﺍ ﻓﻼ ﺗﺮﺽ ﺑﺎﳌﻨﺎﻗﺼﺔ ﺑﻞ ﲤﻴﻞ ﺇﱃ ﺍﻟﺰﻫﺪ ﻓﺈﻥ ﺍﻧﺴﺪ ﻋﻠﻴﻚ ﺑﺎﺏ ﺍ‪‬ﺎﻫﺪﺓ ﻭﻏﻠﻘﺖ ﻭﺭﺃﻳﺖ ﺑﺎﺏ ﺍﻟﻄﻠﺐ‬
‫‪:‬ﻋﻤﺮ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺑﺒﻴﺖ ﺍﻟﻔﺮﺯﺩﻕ ﺍﺳﺘﺸﻬﺎﺩﺍﹰ ﺑﻪ ﰒ ﺃﻧﺸﺪ ﺷﻌﺮ ﻓﺎﻥ ﺍﻟﻨﺎﺱ ﺭﺟﻼﻥ ﻧﺎﺳﻚ ﻭﻣﺎﻟﻚ ﻛﻤﺎ ﲤﺜﻞ‬
‫ﺇﻣﺎ ﺫﹸﺑﺎﺑﺎﹰ ﻓﻼ ﺗﻌﺒﺄ ﲟﻨﻘﺼﺔ ﺃﻭ ﻗﻤﺔ ﺍﻟﺮﺃﺱ ﻭﺃﺣﺬﺭ ﺃﻥ ﺗﻘﻊ ﻭﺳﻄﺎﹰ‬
‫‪:‬ﻭﻣﺜﻠﻬﺎ ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺷﻌﺮ‬
‫ﻛﻤﺎ ﺗﺮﺿﻰ ﻓﻜﻦ ﻋﺒﺪﺍﹰ ﻣﻄﻴﻌ ﺎﹰ‬ ‫ﺇﺫﺍ ﻣﺎ ﱂ ﺗﻜﻦ ﻣﻠﻜﺎ ﻣﻄﺎﻋﺎﹰ‬
‫ﻛﻤﺎ ﲣﺘﺎﺭ ﻓﺎﺗﺮﻛﻬﺎ ﲨﻴﻌ ﺎﹰ‬ ‫ﻓﺈﻥ ﱂ ﲤﻠﻚ ﺍﻟﺪﻧﻴﺎ ﲨﻴﻌﺎﹰ‬
‫ﻳﻨﻴﻼﻥ ﺍﻟﻔﱴ ﺷﺮﻓﺎﹰ ﺭﻓﻴﻌ ﺎﹰ‬ ‫ﳘﺎ ﺷﻴﺌﺎﻥ ﻣﻦ ﻧﺴﻚ ﻭﻣﻠﻚ‬
‫ﺳﻮﻯ ﻫﺬﻳﻦ ﻋﺎﺵ ﺑﻪ ﻭﺿﻴﻌﺎﹰ‬ ‫ﺇﺫﺍ ﻣﺎ ﺍﳌﺮﺀ ﻋﺎﺵ ﺑﻜﻞ ﺷﻲﺀ‬

‫ﺍﻟﻨﺎﺱ ﻣﻄﺎﻟﺒﻬﻢ ﻣﻌﺎﻭﻳﺔ ﺇﱃ ﺍﺑﻨﻪ ﻳﺰﻳﺪ ﺇﻥ ﻓﺎﺗﻚ ﻳﺎ ﺑﲏ ﺍﳌﻠﻚ ﻓﻼ ﻳﻔﻮﺗﻨﻚ ﺍﶈﺮﺍﺏ ﻭ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻧﺎﻝ ﻭﻛﺘﺐ‬
‫‪:‬ﺣﱴ ﺭﺃﻳﻨﺎ ﺍﳌﻠﻮﻙ ﻣﺘﻘﺎﻃﺮﻳﻦ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﺰﻫﺎﺩ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﻟﻘﺸﲑﻱ‬
‫ﻓﺒﺌﺲ ﺍﻷﻣﲑ ﻭﺑﺌﺲ‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻟﻔﻘﲑ ﻟﺒﺎﺏ ﺍﻷﻣﲑ‬
‫ﺍﻟﻔﻘﲑ‬
‫ﺍﻟﻔﻘﲑ ﻓﻨﻌﻢ ﺍﻷﻣﲑ ﻭﻧﻌﻢ‬ ‫ﻭ ﺃﻣﺎ ﺍﻷﻣﲑ ﺑﺒﺎﺏ ﺍﻟﻔﻘﲑ‬
‫ﳍﺎ ﻧﻮﺭ ﺍﳉﻼﻝ ﺑﺎﻟﱪﺍﻫﲔ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺣﺼﻠﺖ ﺍﻟﺘﺨﻠﻴﺔ ﻭﺃﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﺣﺼﻠﺖ ﺍﻟﻘﻠﻮﺏ ﲟﻌﺮﻓﺔ ﺻﻤﺪﻳﺘﻬﺎ ﻭﺍﻧﻜﺸﻒ‬
‫ﻭﺍﻷﺧﺮﻭﻱ ﻭﻋﻠﻢ ﺳﺮ ﻣﻌﺎﻧﻴﻬﺎ ﻓﻬﻮ ﺍﻟﺬﻱ ﻛﻮﺷﻒ ﲟﻌﺮﻓﺔ ﺍﻟﻜﻴﻤﻴﺎﺀ ﺍﻷﻛﱪ ﻭﺍﻟﺘﺼﻔﻴﺔ ﻛﻮﺷﻒ ﺑﺎﻟﻌﺎﱂ ﺍﻟﻌﻠﻮﻱ‬
‫‪:‬ﺧﺪﺍﻣﺎ ﻓﻴﺸﺎﻫﺪ ﺃﺳﺎﻭﺭ ﺍﳉﻨﺔ ﻭﺃﺳﺮﻫﺎ ﻛﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﺘﺼﲑ ﺍﳌﻼﺋﻜﺔ ﻟﻪ‬
‫ﺣﻘﻴﻘﺔ ﻓﻤﺎ ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﻳﺎ ﺣﺎﺭﺙ" ﻗﺎﻝ‪ :‬ﺃﺻﺒﺤﺖ ﺑﺎﷲ ﻣﺆﻣﻨﺎ ﺣﻘﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪" :‬ﺇﻥ ﻟﻜﻞ ﺣﻖ"‬
‫ﻭﻛﺄﱐ ﺑﺄﻫﻞ ﺍﳉﻨﺔ ﰲ ﺍﳉﻨﺔ ﺣﻘﻴﻘﺔ ﺇﳝﺎﻧﻚ " ﻓﻘﺎﻝ‪ :‬ﺃﻋﺮﺿﺖ ﻧﻔﺴﻲ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻓﺎﺳﺘﻮﻯ ﻋﻨﺪﻱ ﺫﻫﺒﻬﺎ ﻭﻣﺪﺭﻫﺎ‬

‫‪30‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺑﺎﺭﺯﺍ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪" :‬ﻣﺆﻣﻦ ﻧﻮﺭ ﺍﷲ ﻗﻠﺒﻪ ﻳﺘﺰﺍﻭﺭﻭﻥ ﻭﺑﺄﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ﻳﺘﻌﺎﻭﻥ ﻭﻛﺄﱐ ﺑﻌﺮﺵ ﺭﰊ‬
‫ﻭﺩﻫﺮﻙ ﺃﺛﻼﺛﺎﹰ ﺛﻠﺜﺎﹰ ﻟﻨﻔﺴﻚ ﻭﺛﻠﺜﺎﹰ ﻟﺮﻋﻴﺘﻚ ﻭﺛﻠﺜﺎﹰ ﻟﺮﺑﻚ‪ .‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﻵﻥ ﻋﺮﻓﺖ ﻓﺎﻟﺰﻡ" ﻭﺍﻗﺴﻢ ﻋﻤﺮﻙ ﻭﺃﻳﺎﻣﻚ‬
‫ﻟﻄﻠﺐ ﻣﻨﺎﻓﻌﻬﻢ ﻭﻛﻞ ﺃﺣﺪ ﻳﺮﻳﺪﻙ ﻟﻨﻔﺴﻪ ﺇﻻ ﺍﷲ ﻓﺎﻧﻪ ﻳﺮﻳﺪﻙ ﻟﻚ ﻓﻜﻦ ﻣﻌﻪ ﻭﻻﺯﻣﻪ ﻭﻻ ﺍﻟﻨﺎﺱ ﺑﻚ ﻻ ﺗﺬﻭﻥ‬
‫‪.‬ﻋﻦ ﻣﺸﺎﳜﻪ ﺗﺴﺘﻬﻮﻳﻚ ﺍﻷﻣﺎﱐ ﻓﺎﻟﻈﻞ ﻻ ﺑﺪ ﺃﻥ ﻳﺰﻭﻝ ﻭﻟﻮ ﻋﻤﺮﺕ ﻣﺎ ﻋﺎﺵ ﺁﺩﻡ‪ :‬ﺃﺧﱪﱐ ﺍﻷﺳﺘﺎﺫ ﺍﳉﻮﻳﲏ‬
‫ﻓﻘﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻣﺮﺃﺓ ﺗﻨﻘﺮ ﺩﻓﺎﹰ ﻗﻴﻞ ﶈﻤﻮﺩ ﺑﻦ ﺑﻮﻳﻪ‪ :‬ﻛﻴﻒ ﻋﻤﺪﺕ ﺇﱃ ﻃﻠﺐ ﺍﳌﻤﻠﻜﺔ ﻭﱂ ﺗﻜﻦ ﳍﺎ ﺃﻫﻼ؟‬
‫‪:‬ﻭﺗﻘﻮﻝ ﺑﻴﺘﺎ ﻟﻌﻤﺮ ﺑﻦ ﺳﺒﻄﻰ ﺷﻌﺮ‬
‫ﻭﻋﺬﺍﺏ ﻭ ﺍﻟﺪﻫﺮ ﻓﻴﻪ ﻏﺬﻭﻳﺔ‬ ‫ﻣﻦ ﻫﺎﺏ ﺧﺎﺏ ﻭﺟﺎﺳﺮ ﺑﻠﻎ ﺍﳌﻨﺎ‬
‫‪:‬ﺍﳌﺘﲏ ﺣﻴﺚ ﻗﺎﻝ ﺷﻌﺮ ﻓﺤﻤﻠﲏ ﺫﻟﻚ ﻋﻠﻰ ﻃﻠﺒﻬﺎ ﻓﻄﻠﺒﺘﻬﺎ ﻭﻧﻠﺘﻬﺎ ﻭﻗﺪ ﲢﺎﱃ‬
‫ﻓﺜﺖ ﻭﺍﺛﻘﺎﹰ ﺑﺎﷲ ﻭﺛﺔ ﺣﺎﺯﻡ ﻳﺮﻯ ﻟﻠﻤﻮﺕ ﰲ ﺍﳍﻴﺠﺎ ﺟﻨﺎ ﺍﻟﻨﺤﻞ ﰲ ﺍﻟﻔﻢ‬
‫ﻭﺭﲨﻮﻩ ﺑﺎﳊﻠﻮﻝ ﻭﻗﺪ ﺗﻠﻘﻰ ﺍﳌﻮﺕ ﻏﲑ ﺧﺎﺋﻒ ﻭﺍﻧﻈﺮ ﺇﱃ ﻋﻠﻮ ﳘﺔ ﺍﳊﻼﺝ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺎﻝ ﺍﳊﺎﺳﺪﻭﻥ ﻓﻴﻪ‬
‫ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺷﺮﻳﺢ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺍﳊﻼﺝ؟ ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻗﻮﻝ ﰲ ﺟﻬﻠﺘﻬﻢ ﺣﱴ ﻗﻴﻞ ﻷﰊ ﻭﻧﻄﻖ ﻇﺎﻫﺮﻩ ﲟﺎ ﺃﻋﻤﻰ‬
‫ﺍﳊﻘﻴﻘﺔ ﻣﺎ ﺃﻓﻬﻢ ﻣﺎ ﻳﻘﻮﻝ ﻓﻘﻴﻞ ﻟﻪ ﻣﺎ ﲰﻌﺖ ﻣﻨﻪ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﲰﻌﺖ ﻗﺎﻝ ﺭﺟﻞ ﻫﻮ ﺃﻓﻘﻪ ﻣﲏ ﰲ ﺍﻟﻔﻘﻪ ﻭﰲ‬
‫‪.‬ﻛﻼﻣﻪ ﻭﻫﻮ ﻳﺸﲑ ﺇﻟﻴﻨﺎ ﻣﻦ ﺣﻀﺮ ﺑﻄﻠﺖ ﺷﻬﺎﺩﺗﻪ ﻭﻣﻦ ﻏﺎﺏ ﺻﺤﺖ ﲰﻌﺖ ﰲ ﺑﻌﺾ‬
‫ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﺣﺴﻨﺎﺕ ﺍﻷﺑﺮﺍﺭ ﺳﻴﺌﺎﺕ ﺍﳌﻘﺮﺑﲔ" ﻷ‪‬ﻢ ﻭﺍﻗﻌﻮﻥ ﻣﻊ ﻭﰲ ﻣﺜﻞ ﻫﺬﺍ ﻗﺎﻝ ﺭﺳﻮﻝ‬
‫ﻓﺎﻣﺘﻨﻌﻮﺍ ﺍﻟﺘﺠﻠﻲ ﻓﻤﺎﳍﻢ ﻭﺍﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻭﺍﳋﻮﻑ ﳑﺎ ﻳﻜﻮﻥ ﺻﻔﺖ ﺃﺣﻮﺍﳍﻢ ﰲ ﺭﺍﻭﻭﻕ ﺍ‪‬ﺎﻫﺪﺓ ﺻﻒ‬
‫ﺍ‪‬ﺎﻫﺪﺓ ﻭﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﺰﻛﻴﺔ ﺑﻄﺮﻳﻖ ﺍﻟﺪﻻﻝ ﻻ ﻋﻦ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻏﲑﻩ ﻓﻄﺎﺭﻭﺍ ﺑﺄﺟﻨﺤﺔ ﻋﻠﻮ ﻣﻬﻢ ﺍ‪‬ﻤﻮﻋﺔ ﰲ‬
‫ﻓﺨﺮﺟﻮﺍ ﻋﻦ ﺣﻴﺰ ﺍﻟﻌﺎﳌﲔ ﻓﻤﺰﺟﺖ ﻓﺨﺮﻗﻮﺍ ﺣﺠﺎﺏ ﺍﻟﻨﺎﺳﻮﺕ ﺣﱴ ﻭﺻﻠﻮﺍ ﺇﻟﻴﻪ ﺿﺎﻣﺖ ‪‬ﻢ ﺍﻟﻌﺒﻮﺩﻳﺔ‬
‫ﺇﱃ ﻣﻌﺎﺩ‪‬ﺎ ﻓﻬﺒﺖ ﻋﻠﻴﻬﻢ ﻧﺴﻤﺎﺕ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻨﺎﺳﻮﺗﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻼﻫﻮﺗﻴﺔ ﰒ ﻋﺎﺩﺕ ﺍﻟﻨﻔﻮﺱ ﺍﻟﻄﺎﻫﺮﺓ‬
‫‪:‬ﻣ‪‬ﻘﻌ‪‬ﺪ ﺻِﺪﻕٍ ﻋِﻨﺪ‪ ‬ﻣ‪‬ﻠﻴﻚ‪ ‬ﻣ‪‬ﻘﺘ‪‬ﺪِﺭ" ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺴﻜﺮﺍﻥ ﻣﻦ ﺍﻟﻌﺸﻖ ﺷﻌﺮ ﻓﺤﻠﻮ ﰲ ﺧﻴﺎﻡ ﺍﻟﺮﺍﺣﺔ ﺑﻌﺪ ﺍﻟﺒﻌﺚ " ﰲ‬
‫ﺭﺣﻢ ﺍﷲ ﺃﻣﺮﺍﺀﺍﹰ ﻗﺎﻝ ﺑﻪ‬ ‫ﺇﳕﺎ ﺍﳊﺐ ﻓﻨﺎﺀ ﻛﻠﻪ‬

‫‪31‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﱂ ﻳﺬﺭ ﻣﻨﻪ ﺳﻮﻯ ﻗﺎﻟﺘﻪ‬ ‫ﺇﻥ ﻣﻦ ﺃﺿﺤﻰ ﺑﻘﻠﻰ ﺳﺎﳌﺎﹰ‬
‫ﻣﻦ ﻫﺠﲑ ﺍﳍﺠﺮ ﻗﺪ ﻗﺎﻝ ﺑﻪ‬ ‫ﰲ ﻇﻼﻝ ﺍﻟﺸﻮﻕ ﻗﻠﱯ ﺭﺍﻗﺪ‬
‫‪:‬ﱂ ﺗﻜﻦ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﺍﻟﻄﺎﻟﺐ ﻻ ‪‬ﻤﺔ ﻋﻠﻮﻳﺔ ﻭﻻ ﺑﻴﺪ ﺑﺎﺳﻄﺔ ﺳﺒﻌﻴﻪ ﻓﺄﻧﺖ ﻛﻤﺎ ﻗﻴﻞ ﺷﻌﺮ ﻓﺎﻥ‬
‫ﻭ ﻻ ﻟﺬﻭﻱ ﺍﳊﺎﺟﺎﺕ ﻋﻨﺪﻙ ﻣﻄﻤﻊ‬ ‫ﺇﺫﺍ ﻛﻨﺖ ﻻ ﺗﺮﺟﻰ ﻟﺪﻓﻊ ﻣﻠﻤﺔ‬
‫ﻭ ﻻ ﺃﻧﺖ ﻳﻮﻡ ﺍﳊﺸﺮ ﳑﻦ ﻳﺸﻔﻊ‬ ‫ﻭ ﻻ ﺃﻧﺖ ﺫﻭ ﺟﺎﻩ ﻳﻌﺎﺵ ﲜﺎﻫﻪ‬
‫ﺃﻧﻔﻊ ﻭﻋﻮﺩ ﺧﻼﻝ ﻣﻦ ﺣﻴﺎﻟﻚ‬ ‫ﻓﻌﻴﺸﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻮﺗﻚ ﻭﺍﺣﺪ‬
‫ﻭﻣﺜﻠﻪ ﺷﻌﺮ‬
‫ﻭ ﻋﻠﻰ ﺍﻟﻐﺎﻧﻴﺎﺕ ﺟﺮ ﺍﻟﺬﻳﻮﻝ‬ ‫ﻛﺘﺐ ﺍﻟﻘﺘﻞ ﻭﺍﻟﻘﺘﺎﻝ ﻋﻠﻴﻨﺎ‬
‫ﻣﺮ ﺑﻚ ﺷﻌﺮ ﺁﺧﺮ ﻭﻗﺪ‬
‫ﲢﺖ ﻇﻼﻝ ﺍﻷﺳﻞ ﺍﻟﺬﻭﺍﺑﻞ‬ ‫ﺇﻥ ﱂ ﻳﻜﻦ ﺑﺪ ﻣﻦ ﺍﳌﻮﺕ ﻓﻤﺖ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺁﺧﺬﺍ ﺑﻘﻠﻮﺏ ﺍﻟﻨﺎﺱ ﺑﻜﺘﺐ ﻭﻫﺪﺍﻳﺎ ﻭﺍﺳﺘﺠﻼﺏ ﻣﻮﺩﺍﺕ ﺍﻟﻜﺒﺎﺭ ﻭﺍﳋﺪﻣﺔ ﻟﻸﺧﻴﺎﺭ ﻭﺇﻛﺮﺍﻡ ﻭﻛﻦ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﻴﺚ ﻭﺇﻣﺪﺍﺩﺍﺕ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻭﺳﺪ ﺣﻠﻠﻬﻢ ﻭﺍﻟﺼﻔﺢ ﻋﻦ ﺯﻻ‪‬ﻢ ﻭﺃﻧﻈﺮ ﻛﻴﻒ ﺃﺩﺑﻚ ﺍﳌﺼﻄﻔﻰ‬
‫ﺳﻜﻮﰐ ﻓﻜﺮﺓ ﻭﻛﻼﻣﻲ ﻗﺎﻝ ﺃﻣﺮﺕ ﺃﻥ ﺃﻋﻔﻮ ﻋﻤﻦ ﻇﻠﻤﲏ ﻭﺍﺻﻞ ﻣﻦ ﻗﻄﻌﻲ ﻭﺃﻋﻄﻰ ﻣﻦ ﺣﺮﻣﲏ ﻭﺃﻥ ﺃﺟﻌﻞ‬
‫‪.‬ﻋﱪﺓ‬

‫ﺍﳉﻮﺍﺏ ﻓﻼ ﺗﻌﺠﻞ ﻭﺍﺳﺘﻌﺮﺽ ﻛﻼﻡ ﺍﻟﺮﺳﻞ ﻣﺘﻔﺮﻗﲔ ﻏﲑ ﳎﺘﻤﻌﲔ ﻭﺃﻋﻂ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺗﺆﺩﺓ ﺇﻥ ﺃﺭﺩﺕ‬
‫ﺑﻌﺾ ﺍﻟﺮﺳﻞ ﻳﻨﺒﺴﻂ ﺛﻨﺎﺅﻙ ﻓﻘﺪ ﻗﻴﻞ ﺇﻧﻪ ﳌﺎ ﺩﺧﻞ ﺣﻜﻴﻢ ﺍﻟﻌﺮﺏ ﻋﻠﻰ ﻛﺴﺮﻯ ﺃﺟﺰﻝ ﻟﻪ ﺍﻟﻌﻄﺎﺀ ﻓﻼﻣﻪ ﻭﺍﺭﺽ‬
‫ﺗﻌﺎﱃ‪" :‬ﻭ ﺗِﻠﻚ‪ ‬ﺍﻷﻳﺎﻡ‪ ‬ﺍﻟﻜﺒﺎﺭ ﻓﻘﺎﻝ‪ :‬ﺍﳌﻠﻚ ﳑﻠﻜﺔ ﻭﲨﻊ ﻟﺆﻡ ﺩﺍﺀﺍﻥ ﻭﺩﻭﺍﺀ ﻓﺎﻟﻐﻠﺒﺔ ﻟﻸﻛﺜﺮ ﻭﺍﺗﻌﻆ ﺑﻘﻮﻝ ﺍﷲ‬
‫‪.‬ﻧ‪‬ﺪﺍﻭﻟﹸﻬﺎ ﺑ‪‬ﲔ‪ ‬ﺍﻟﻨﺎﺱِ"‬

‫‪32‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻭﺳﺘﻨﺘﻘﻞ ﻣﻨﻚ ﺇﱃ ﺳﻮﺍﻙ ﻭﺃﻧﻈﺮ ﺇﱃ ﺍﻷﻣﺜﺎﻝ ﺍﳌﻀﺮﻭﺑﺔ ﰲ ﺷﻌﺮ ﺃﻣﲑ ﻓﻬﻜﺬﺍ ﻗﺪ ﻧﻘﻠﺖ ﻣﻦ ﺳﻮﺍﻙ ﺇﻟﻴﻚ‬
‫‪:‬ﻋﻨﻪ ﺷﻌﺮ ﺍﳌﺆﻣﻨﲔ ﻓﺮﺿﻲ ﺍﷲ‬
‫ﻭ ﺣﻮﻟﻪ ﺍﻟﻨﺎﺱ ﻣﺎ ﺩﺍﻣﺖ ﳍﺎ ﲦﺮﺓ‬ ‫ﺍﻟﻨﺎﺱ ﰲ ﺯﻣﻦ ﺍﻹﻗﺒﺎﻝ ﻛﺎﻟﺸﺠﺮﺓ‬
‫ﻋﻨﻬﺎ ﻋﻘﻮﻗﹰﺎ ﻭﻗﺪ ﻛﺎﻧﻮﺍ ‪‬ﺎ ﺑﺮﺭﺓ‬ ‫ﺣﱴ ﺇﺫﺍ ﻣﺎ ﻋﺮﺕ ﻣﻦ ﲪﻠﻬﺎ ﺍﻧﺼﺮﻓﻮﺍ‬
‫ﺩﻫﺮﺍﹰ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻷﺭﺑﺎﺡ ﻭﺍﻟﻐﲑﺓ‬ ‫ﻭ ﺣﺎﻭﻟﻮﺍ ﻗﻄﻌﻬﺎ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺷﻔﻘﻮﺍ‬
‫ﺇﻻ ﺍﻷﻗﻞ ﻓﻠﻴﺲ ﺍﻟﻌﺸﺮ ﻣﻦ ﻋﺸﺮﺓ‬ ‫ﻗﻠﺖ ﻣﺮﻭﺀﺁﺕ ﺃﻫﻞ ﺍﻷﺭﺽ ﻛﻠﻬﻢ‬
‫ﺧ‪‬ﱪﻩ ﻓﺮﲟﺎ ﱂ ﻳﻮﺍﻓﻖ ﺧ‪‬ﱪﻩ‬ ‫ﻭ ﻻ ﲢﻤﺪﻥ ﺍﻣﺮﺀﺍﹰ ﺣﱴ ﲡﺮﺑﻪ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ ﺭﺳﻼﹰ ﻭﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺍﷲ ﺃﻋﻠﻢ ﺣﻴﺚ ﻭﺃﺻﻄﻒ ﻟﻚ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺮﻛﻦ ﺇﻟﻴﻪ ﻓﻘﺪ ﺃﺻﻄﻔﻰ ﺍﷲ‬
‫‪.‬ﳚﻌﻞ ﺭﺳﺎﻟﺘﻪ‬
‫ﺍﳊﻤﺎﻡ ﻓﺎﻷﻓﻀﻞ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﻓﻔﻲ ﺍﻷﺛﺮ ﻣﻦ ﺩﺧﻞ ﺍﻷﺭﺑﻌﲔ ﺃﺭﺑﻌﺎﹰ ﺍﳊﻤﺎﻡ ﺃﻣﻦ ﻣﻦ ﻭﺇﺫﺍ ﻋﺰﻣﺖ ﻋﻠﻰ ﺩﺧﻮﻝ‬
‫ﻭﺃﺭﺑﺎﺏ ﻭﺃﺧﻞ ﻟﻴﻠﺔ ﺍﳋﻤﻴﺲ ﻭﺍﳉﻤﻌﺔ ﻟﻄﻠﺐ ﺣﺎﺟﺎﺗﻚ ﻣﻦ ﺍﷲ ﺍﻟﻜﺮﱘ ﻓﻔﻴﻬﺎ ﺑﻠﻎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻔﻘﺮ‬
‫‪:‬ﺍﳌﻘﺎﺻﺪ ﻭﺍﻟﺮﻳﺎﺳﺔ ﺷﻌﺮ‬
‫ﻓﻈﻦ ﺧﲑﺍﹰ ﻭﻻ ﺗﺴﺄﻝ ﻋﻦ ﺍﳋﱪ‬ ‫ﻭ ﻛﺎﻥ ﻣﺎ ﻛﺎﻥ ﳑﺎ ﻟﺴﺖ ﺃﺫﻛﺮﻩ‬
‫ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻭﻗﻴﻞ ﻭﺳﻄﻪ ﻭﻗﻴﻞ ﺁﺧﺮﻩ ﻭﻫﻜﺬﺍ ﻭﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺳﺎﻋﺔ ﻣﻦ ﺇﺩﺭﺍﻛﻬﺎ ﺑﻠﻎ ﺣﺎﺟﺘﻪ ﻓﻘﺪ ﻗﻴﻞ ﻫﻲ ﰲ‬
‫ﺗﺘﺮﻙ ﺟﺎﺭﻳﺔ ﳍﺎ ﻟﺘﻌﺮﻓﻬﺎ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻣﻦ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﺃﻗﺮﺃ ﻧﻘﻞ ﻋﻦ ﻓﺎﻃﻤﺔ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﺎ ﺃ‪‬ﺎ ﻛﺎﻧﺖ‬
‫ﺃﺣﺪ ﻓﺈﺫﺍ ﻭﺻﻠﺖ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ "ﺍﷲ ﺃﻋﻠﻢ ﺣ‪‬ﻴﺚﹸ ﻳ‪‬ﺠﻌ‪‬ﻞ ﺭِﺳﺎﻟﹶﺘِﻪِ" ﻓﺄﺳﺄﻝ ﻷﻥ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻐﺎﻡ ﻭﺗﻜﻠﻢ ﻓﻴﻬﺎ‬
‫ﳌﻮﺳﻰ ﻣﺎ ﺭﺩ ﻗﺴﻢ ﻣﻦ ﺃﻗﺴﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻨﺒﻴﲔ‪ .‬ﻭﻛﻞ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻛﺎﻥ ﻟﻪ ﺧﺎﺻﻴﺔ ﰲ ﻳﻮﻡ ﻣﺜﻞ ﺍﻟﺴﺒﺖ ﺍﷲ‬
‫ﺍﻟﺴﻼﻡ ﺑﺎﻟﻨﺼﺮﺓ ﻭﰲ ﻳﻮﻡ ﻭﺍﻷﺣﺪ ﻟﻌﻴﺴﻰ ﻭﺍﻻﺛﻨﲔ ﻹﺑﺮﺍﻫﻴﻢ ﻭﰲ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﺟﺎﺀﺕ ﺍﻟﺒﺸﺎﺭﺍﺕ ﻟﻨﻮﺡ ﻋﻠﻴﻪ‬
‫ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺪ ﺍﻷﺭﺑﻌﺎﺀ ﺃﻧﺘﺼﺮ ﺯﺭﺍﺩﺷﺖ ﻋﻠﻰ ﺃﻫﻞ ﺃﺭﻣﻴﻨﻴﺔ ﻭﻛﺎﻥ ﺍﳋﻤﻴﺲ ﻭﺍﳉﻤﻌﺔ‬
‫ﻟﻜﻞ ﻛﻮﻛﺐ ﻳﻮﻣﺎﹰ ﻓﺎﻟﺴﺒﺖ ﻋﻨﺪﻫﻢ ﻟﺰﺣﻞ ﻭﺍﻷﺣﺪ ﻟﻠﺸﻤﺲ ﻗﺎﻝ ﺍﳌﻨﺠﻤﻮﻥ ﰲ ﺃﻳﺎﻡ ﺍﻷﺳﺒﻮﻉ ﻣﺎ ﻗﺎﻟﻮﺍ ﻭﺟﻌﻠﻮﺍ‬

‫‪33‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻭﺍﻷﺭﺑﻌﺎﺀ ﻟﻌﻄﺎﺭﺩ ﻭﺍﳋﻤﻴﺲ ﻟﻠﻤﺸﺘﺮﻱ ﻭﺍﳉﻤﻌﺔ ﻟﻠﺰﻫﺮﺓ ﻭﻗﺪ ﺫﻛﺮ ﺍﳉﻤﻬﻮﺭ ﻭﺍﻻﺛﻨﲔ ﻟﻠﻘﻤﺮ ﻭﺍﻟﺜﻼﺛﺎﺀ ﻟﻠﻤﺮﻳﺦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺗﻮﻻﻩ ﺍﻟﺰﻫﺮﺓ ﻭﻫﻢ ﱂ ﻳﻄﻠﻌﻮﺍ ﻋﻠﻰ ﺍﻷﺳﺮﺍﺭ ﻭﳓﻦ ﻧﻜﺸﻒ ﻣﻨﻬﻢ ﺇﻥ ﻃﺎﻟﻊ‬
‫ﺍﳌﺸﺮﻕ ﳓﻮ ﻧﺒﺬﺍ ﻋﻦ ﺫﻟﻚ ﻓﻨﻘﻮﻝ ﺑﺄﻥ ﻣﻮﺳﻰ ﺩﻋﺎ ﺇﱃ ﺍﳌﻐﺮﺏ ﻟﺘﺤﻜﻴﻢ ﺯﺣﻞ ﰲ ﺗﻠﻚ ﺍﳉﻬﺔ ﻭﻗﺒﻠﻪ ﻋﻴﺴﻰ ﺇﱃ‬
‫ﻋﻠﻴﻪ ﺃﺣﺪ ﺇﻻ ﻣﻦ ﺷﺎﺀ ﺍﷲ ﺍﻟﺸﻤﺲ ﻭﻗﺒﻠﻪ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺟﻬﺔ ﺍﻟﻜﻌﺒﺔ ﻭﻫﺬﺍ ﺳﺮ ﱂ ﻳﻄﻠﻊ‬
‫ﳝﻴﻨﺎﹰ ﻭﺳﻬﻢ ﺍﻟﺸﻤﺲ ﴰﺎﻻﹰ ﻭﺍﳉﺪﻱ ﰲ ﻣﻘﺎﺑﻠﺔ ﻭﺳﻂ ﻭﺫﻟﻚ ﺇﻧﻪ ﺇﺫﺍ ﻗﺎﻡ ﻣﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﺍﳊﺮﺍﻡ ﻛﺎﻥ ﺳﻬﻢ ﺯﺣﻞ‬
‫ﺟﻬﺔ ﺍﻟﻌﻠﻮﻳﺔ ﻓﺘﻢ ﻣﻊ ﺍﻟﺴﻌﺎﺩﺓ ﻣﺄﰎ ﻓﺄﺻﻴﺐ ﺑﺴﻬﻢ ﺍﻟﺴﻌﺎﺩﺓ ﻣﺎ ﱂ ﻳﺼﺒﻪ ﺍﻟﻜﺘﻔﲔ ﻭﺍﻟﻨﺴﺮ ﺍﻟﻄﺎﺋﺮ ﻭﺳﻌﺪ ﺑﻠﻎ ﰲ‬
‫ﺣﺠﺘﻪ ﻭﻋﻠﺖ ﻛﻠﻤﺘﻪ ﻭﺩﺍﻣﺖ ﺩﻭﻟﺘﻪ ﻭﺳﻌﺪﺕ ﺃﻣﺘﻪ ﻭﻋﻀﺪﺕ ﺷﺮﻳﻌﺘﻪ ﻓﻨﺼﺮﻫﺎ ﺍﻟﺘﺮﻙ ﻣﻦ ﺃﺣﺪ ﺳﻮﺍﻩ ﻓﺒﻠﻐﺖ‬
‫ﺍﳌﻐﺮﺏ ﺣﱴ ﺑﻠﻎ ﺃ‪‬ﻢ ﺁﻣﻨﻮﺍ ﻻ ﺑﺎﻟﺴﻴﻒ ﺑﻞ ﺑﺎﻟﻜﺘﺐ ﺷﻌﺮﻩ ﺃﻭﺍﺋﻞ ﺍﻟﺮﻛﱯ ﻣﺎﱄ ﻣﻨﻬﻢ ﺧﱪﺓ ﺍﳌﺸﺮﻕ ﻭﺃﻫﻞ‬
‫ﻧﻔﺬ ﺇﱃ ﻭﻫﻜﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ ﻭﺃﲰﻊ ﻗﺼﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻊ ﺟﺎﻟﻴﻨﺎﺱ ﻣﻠﻚ ﺍﻟﺴﺎﺣﻞ ﻭﻃﺒﻴﺒﻬﻢ ﺣﲔ‬
‫ﺍﻟﺸﻬﺮ ﻛﺎﻧﻮﻥ ﻭﺃﻧﺎ ﺃﻭﻣﻦ ﻋﻴﺴﻰ ﺃﻧﺎ ﻻ ﻧﻄﻠﺐ ﻣﻨﻚ ﺃﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﺑﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺴﻠﻮﻝ ﺃﺷﻔﻪ ﻟﻨﺎ ﰲ ﻫﺬﺍ‬
‫ﺃﺳﻮﺩ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﳋﱪ ﺍﶈﺮﻭﻕ ﻓﻘﺎﻡ ﺑﻘﺪﺭﺓ ﺍﷲ ﺑﻚ ﻗﺎﻝ ﺍﳌﺴﻴﺢ ﺍﺋﺘﻮﱐ ﺑﺒﻄﻴﺨﺔ ﻓﺴﻘﺎﻩ ﻣﻨﻬﺎ ﻓﻘﺎﺀ ﺍﻟﺮﺟﻞ ﺷﻴﺌﺎﹰ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻬﺪﺩﱐ ﺟﺎﻟﻴﻨﻮﺱ ﰒ ﺩﺧﻞ ﻫﻴﻜﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻤﺎ ﺍﻧﺘﺼﻒ ﺗﻌﺎﱃ ﺳﻠﻴﻤﺎﹰ ﻻ ﻣﺮﺽ ﺑﻪ ﰒ ﻗﺎﻝ ﻋﻴﺴﻰ‬
‫ﺟﺎﻟﻴﻨﻮﺱ ﻋﻠﺔ ﺍﺳﺎﻃﻮﺭﻳﺎ ﻭﺍﻟﻜﺮﺍﺛﻴﺔ ﻓﻤﺎﺕ ‪‬ﺎ ﻗﺒﻞ ﺍﻟﺼﺒﺢ ﻭﺣﺪﺛﲏ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻲ ﺑﺄﺭﺽ ﺍﻟﻠﻴﻞ ﺇﻻ ﻭﺛﺎﺭ ﻋﻠﻰ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﳍﺮﻛﺎﻥ ﺍﻟﱵ ﺑﻨﺒﺎﺕ ﺃﺭﺿﻬﺎ ﺧﻮﺍﺹ ﻋﻈﻴﻤﺔ ﻧﺬﻛﺮ ﻧﺒﺬﺍ ﻣﻨﻬﺎ ﰲ ﺃﻣﺎﻛﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺷﻴﺌﺎ‬
‫‪.‬ﺍﻟﺴﻠﺴﺒﻴﻞ‬

‫ﺻﺎﱀ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺩﺧﻠﺖ ﺍﳌﻌﺮﺓ ﻋﻠﻰ ﺯﻣﺎﻥ ﺍﳌﻌﺮﻱ ﻭﻗﺪ ﻭﺷﻰ ﺑﻪ ﺍﻟﻮﺯﻳﺮ ﺇﱃ ﺍﳌﻠﻚ ﳏﻤﻮﺩ ﺑﻦ ﻗﺎﻟﻊ ﻳﻮﺳﻒ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﲢﺼﻞ ﺑﺼﻔﺎﺀ ﻭﻗﺎﻝ ﺇﻥ ﺍﳌﻌﺮﻱ ﺭﺟﻞ ﺑﺮﳘﻲ ﻻ ﻳﺮﻯ ﺇﻓﺴﺎﺩ ﺍﻟﺼﻮﺭﺓ ﻭﺃﻛﻞ ﺍﳊﻴﻮﺍﻥ ﻭﺇﻧﻪ ﻳﺰﻋﻢ ﺃﻥ‬
‫ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﻓﺄﻧﻔﺬ ﻭﺭﺍﺀﻩ ﲬﺴﲔ ﺍﻟﻌﻘﻞ ﻭﱂ ﻳﺰﻝ ﺍﻟﻮﺯﻳﺮ ﺟﺎﻫﺪﺍ ﺣﱴ ﲪﻞ ﺍﳌﻠﻚ ﻋﻠﻰ ﺇﺣﻀﺎﺭ ﺍﻟﺸﻴﺦ ﺃﰊ‬
‫ﺑﺎﻟﻘﺼﺔ ﻓﺪﺧﻞ ﺍﳌﻌﺮﻱ ﺍﳌﺴﺠﺪ ﻭﺍﻧﺰﻝ ﺍﻟﻔﺮﺳﺎﻥ ﰲ ﺩﺍﺭ ﻓﺎﺭﺳﺎﹰ ﻓﺪﺧﻞ ﺇﱃ ﺍﻟﺸﻴﺦ ﺭﺟﻼﻥ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﺃﻋﻠﻤﺎﻩ‬

‫‪34‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﻟﺸﻴﺦ ﻭﻗﺎﻝ ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ﻗﺪ ﻧﺰﻟﺖ ﺑﻨﺎ ﺣﺎﺩﺛﺔ ﻳﻄﻠﺒﻚ ﺍﳌﻠﻚ ﻓﺈﻥ ﻣﺎﻧﻌﻨﺎ ﺍﻟﻀﻴﺎﻓﺔ ﻓﺪﺧﻞ ﻣﺴﻠﻢ ﻋﻢ ﺍﳌﻌﺮﻱ ﻋﻠﻰ‬
‫ﺳﻠﻤﻨﺎﻙ ﻛﻨﺎ ﻋﺎﺭﺍ ﻋﻨﺪ ﺫﻭﻱ ﺍﻟﺬﻣﺎﻡ ﻭﺗﻜﻮﻥ ﺍﻟﺬﻣﺎﻡ ﻋﻠﻰ ﺁﻝ ﺗﻨﻮﺥ ﻓﻘﺎﻝ ﺍﳌﻌﺮﻱ ﺧﻔﻒ ﻋﻨﻚ ﻋﺠﺰﻧﺎ ﻭﺇﻥ‬
‫ﺍﳌﺎﺀ ﻭﺍﻛﺮﻡ ﺃﺿﻴﺎﻓﻚ ﻓﻠﻲ ﺳﻠﻄﺎﻥ ﻳﺬﺏ ﻋﲏ ﻭﳛﺎﻣﻲ ﻋﻤﻦ ﻫﻮ ﰲ ﲪﺎﻩ ﰒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻟﻐﻼﻣﻪ ﻗﺪﻡ ﻋﻨﻚ ﻏﻤﻚ‬
‫ﺃﻳﻦ ﺍﳌﺮﻳﺦ ﻓﻘﺎﻝ ﻫﻮ ﰲ ﻓﻘﺪﻣﻪ ﺇﻟﻴﻪ ﻭﺍﻏﺘﺴﻞ ﺑﻪ ﻓﻠﻢ ﻳﺰﻝ ﻳﺼﻠﻰ ﺣﱴ ﺍﻧﺘﺼﻒ ﺍﻟﻠﻴﻞ ﻭﻣﺮ ﺃﻛﺜﺮﻩ ﰒ ﻗﺎﻝ ﻟﻐﻼﻣﻪ‬
‫ﻳﺪﻱ ﻣﺘﺼﻼ ﺑﺎﻟﻮﺗﺪ ﻓﻔﻌﻞ ﺑﻪ ﺫﻟﻚ ﻓﺴﻤﻌﻨﺎﻩ ﻣﱰﻟﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻘﺎﻝ ﺍﺭﻗﺒﻪ ﻭﺍﺿﺮﺏ ﻭﺗﺪﺍﹰ ﲢﺘﻪ ﻭﻋﻘﺪ ﺧﻴﻄﺎﹰ ﰲ‬
‫ﺍﻟﻮﺯﻳﺮ ﺍﳌﺼﻨﻮﻋﺎﺕ ﺃﻧﺎ ﰲ ﲪﺎﻙ ﺍﻟﺬﻱ ﻻ ﻳﻀﺎﻡ ﰒ ﺟﻌﻞ ﻳﻘﻮﻝ ﻳﻘﻮﻝ ﻳﺎ ﻋﻠﺔ ﺍﻟﻌﻠﻞ ﻳﺎ ﻗﺪﱘ ﺍﻷﺯﻝ ﻳﺎ ﺻﺎﻧﻊ‬
‫ﻓﺴﻤﻌﻨﺎ ﻫﺬﻩ ﻋﻈﻴﻤﺔ ﻓﺴﺄﻟﻨﺎ ﻋﻨﻬﺎ ﻓﻘﻴﻞ ﻫﻲ ﺩﺍﺭ ﺍﻟﻀﻴﺎﻓﺔ ﻭﻗﻌﺖ ﻋﻠﻰ ﲦﺎﻧﻴﺔ ﺍﻟﻮﺯﻳﺮ ﺣﱴ ﺑﺮﻕ ﺑﺎﺭﻕ ﺍﻟﺼﺒﺢ‬
‫ﻭﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺟﺎﺀﻧﺎ ﻛﺘﺎﺏ ﺍﻟﻄﺎﺋﺮ ﻳﻘﻮﻝ ﻓﻴﻪ ﻻ ﺗﺰﻋﺠﻮﺍ ﺍﻟﺸﻴﺦ ﻓﻘﺪ ﻭﻗﻊ ﺍﳊﻤﺎﻡ ﻋﻠﻰ ﻭﺃﺭﺑﻌﲔ ﺭﺟﻼﹰ‬
‫ﺃﺭﺽ ﺍﳍﺮﻛﺎﺯ ﺍﻟﻮﺯﻳﺮ ﰒ ﺍﻟﺘﻔﺖ ﺍﻟﺸﻴﺦ ﺇﱄ ﻭﻗﺎﻝ ﻣﻦ ﺃﻱ ﺃﺭﺽ ﺃﻧﺖ ﻓﻘﻠﺖ ﻣﻦ ﺃﺭﺽ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ ﺃﻧﺖ ﻣﻦ‬
‫ﻗﺎﻝ ﱄ ﺍﻛﺘﺐ ﻋﻠﻰ ﺃﻧﺖ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻰ ﲪﻠﻮﻙ ﻋﻠﻰ ﻗﺘﻠﻰ ﻭﺯﻋﻤﻮﺍ ﺃﱐ ﺯﻧﺪﻳﻖ ﻭﻛﺎﻥ ﺣﺠﺘﻨﺎ ﺑﺎﻟﺸﺎﻡ ﰒ‬
‫‪:‬ﺻﻔﺔ ﺍﳊﺎﻟﺔ ﺷﻌﺮ‬
‫ﻭ ﺑﺖ ﱂ ﳛﻀﺮﻭﺍ ﻣﲎ ﻋﻠﻰ ﺑﺎﻝ‬ ‫ﺑﺎﺗﻮﺍ ﻭﺣﺘﻔﻲ ﺃﻣﺎﱐ ﻟﻨﻴﺘﻬﻢ‬
‫ﻓﺄﺻﺒﺤﺖ ﻭﻗﻌﺎ ﻣﲎ ﺑﺄﹰﻣﻴﺎﻝ‬ ‫ﻭ ﻓﻮﻗﻮﺍ ﱄ ﺇﺷﺎﺭﺍﺕ ﺳﻬﺎﻣﻬﻢ‬
‫ﻭ ﺟﻨﺪ ﺑﲔ ﻃﻮﺍﻑ ﻭﺣﺠﺎﻝ‬ ‫ﻓﻤﺎ ﻇﻨﻮﻧﻚ ﺃﻥ ﺟﻨﺪﻱ ﻣﻼﺋﻜﺔ‬
‫ﻓﺮﻋﻮﻥ ﻣﻠﻜﺎﹰ ﻭﳒﺖ ﺁﻝ ﺇﺳﺮﺍﻝ‬ ‫ﻟﻘﻴﻨﻬﻢ ﺑﻌﺼﺎ ﻣﻮﺳﻰ ﺍﻟﱵ ﻣﻨﻌﺖ‬
‫ﻭﺍﺩ ﻣﻦ ﺍﻟﺬﻛﺮ ﺇﺑﻜﺎﺭﺍ ﺍﻵﺻﺎﻝ‬ ‫ﺃﻗﻴﻢ ﲬﺴﲔ ﺻﻮﻡ ﺍﻟﺪﻫﺮ ﺃﻟﻔﻪ‬
‫ﻋﻴﺪ ﺍﻷﺿﺎﺣﻲ ﻭﻳﻘﻔﻮ ﻋﻴﺪ ﺷﻮﺍﻝ‬ ‫ﻋﻴﺪﻳﻦ ﺃﻓﻄﺮ ﰲ ﻋﺎﻣﻲ ﺇﺫﺍ ﺣﻀﺮﺍ‬
‫ﺭﺃﻳﺘﲏ ﻣﻦ ﺧﺴﻴﺲ ﺍﻟﻘﺾ ﺳﺮﺑﺎﱄ‬ ‫ﺇﺫﺍ ﺗﻨﺎﻓﺴﺖ ﺍﳉﻼﺱ ﰲ ﺣﻠﻞ‬
‫ﺃﺧﺎﻑ ﻣﻦ ﺳﻮﺀ ﺃﻋﻤﺎﱄ ﻭﺁﻣﺎﱄ‬ ‫ﻻ ﺁﻛﻞ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺪﻫﺮ ﻣﺄﺛﺮﺓ‬
‫ﻭ ﻳﺄﻣﺮﻭﱐ ﺑﺘﺮﻙ ﺍﳌﱰﻝ ﺍﻟﻌﺎﻝ‬ ‫‪‬ﻴﺘﻬﻢ ﻋﻦ ﺣﺮﺍﻡ ﺍﻟﺸﺮﻉ ﻛﻠﻬﻢ‬

‫‪35‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻟﻜﻦ ﺗﻌﺒﺪ ﺇﻛﺮﺍﻡ ﻭﺇﺟﻼﻝ‬ ‫ﻭ ﺃﻋﺒﺪ ﺍﷲ ﻻ ﺃﺭﺟﻮ ﻣﺜﻮﺑﺘﻪ‬
‫ﺑﺄﺟﻌﺎﻝ ﺇﺫﺍ ﺗﻌﺒﺪ ﺃﻗﻮﺍﻡ‬ ‫ﺃﺻﻮﻥ ﺩﻳﲏ ﻋﻦ ﺟﻌﻞ ﺃﺅﻣﻠﻪ‬
‫ﺍﳌﻘﺎﺻﺪ ﻭﻭﺻﻠﺖ ﺇﱃ ﺍﳌﺸﺮﺏ ﺍﳍﲏﺀ ﻭﻧﻜﺒﺖ ﺃﻋﺪﺍﺀﻙ ﻭﺗﺼﲑ ﻓﺈﺫﺍ ﻛﻨﺖ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﺑﻠﻐﺖ‬
‫ﻭﺭﲟﺎ ﺗﻜﻮﻥ ﺃﻧﺖ ﺍﳌﻠﻚ ﺍﻟﺴﻔﻴﺎﱐ ﻳﻔﺘﺢ ﻟﻚ ﺍﳊﺼﻮﻥ ﻣﻦ ﻏﲑ ﺗﻌﺐ ﻭﳚﻮﺩ ﺑﻚ ﻣﺜﻞ ﺩﻋﺎﺀ ﺍﻟﻘﻠﻨﺴﻮﺓ ﻭﺍﻟﻨﺠﺎﺷﻲ‬
‫ﻭﺍﻟﺰﺭﻉ ﺇﺫ ﺍﻟﻨﺎﺱ ﺑﺎﳌﺎﻝ ﻭﺭﲟﺎ ﺗﺴﻌﺪ ‪‬ﺬﻩ ﺍﳊﺎﻻﺕ ﻛﻤﺎ ﺳﻌﺪ ﺍﻻﺳﻜﻨﺪﺭ ﻓﻤﺎ ﻗﺪ ﻛﺄﻥ ﳚﻮﺯ ﺍﻟﺬﺭﻉ ﻭﺍﻟﻀﺮﻉ‬
‫‪.‬ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻭﳛﺴﻦ ﺇﱃ ﺍﻟﻌﺒﺎﺩ ﻭﻫﺬﺍ ﺑﻌﺪ ﻭﻗﺪ ﻗﺎﻝ ﰲ ﺧﻄﺒﺔ ﺍﻟﺒﻴﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﻇﻬﻮﺭ ﻣﻠﻚ ﻋﺎﺩﻝ ﺯﺍﻫﺪ ﺧﺎﺋﻒ ﳝﻬﺪ ﺍﻟﺒﻼﺩ‬
‫ﻇﻬﺮﺕ ﻓﺮﺍﺷﺘﻬﺎ ﰲ ﻛﺸﻒ ﺍﻷﻣﻮﺭ ﺍﳌﻌﻴﺒﺔ ﻓﺈﺫﺍ ﺭﻕ ﺛﻠﺚ ﻭﺳﺒﻌﲔ ﲟﺎ ﺷﺎﺀ ﺍﷲ ﻭﻫﺬﻩ ﻣﻦ ﺍﳋﻮﺍﻃﺮ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻛﻴﻒ‬
‫ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻓﻴﺨﱪ ﲟﺎ ﰲ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻣﻦ ﻏﲑ ﺭﻳﺐ ﻭﺍﷲ ﻋﺎﱂ ﺣﺠﺎﺏ ﺍﻟﻘﻠﺐ ﻳﺮﺗﻔﻊ ﺍﻟﺴﺪ ﻳﺘﺒﲔ ﻟﻪ ﻣﺎ ﰲ‬
‫ﻭﺍﳌﻠﻮﻙ ﺗﻮﺩﻉ ﺳﺮﻫﺎ ﻋﻨﺪ ﻣﻦ ﲢﺒﻪ ﻭﲣﺘﺎﺭﻩ ﻭﻗﺪ ﲰﻌﺖ ﺣﻜﺎﻳﺔ ﺃﻳﺎﺭ ﻣﻊ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻐﻴﺐ ﻳﻌﻠﻤﻪ ﻣﻦ ﻳﺸﺎﺀ‬
‫ﻭﺍﻟﻔﻠﻚ ‪.‬ﻓﺎﻧﺘﺒﻪ ﺃﻳﻬﺎ ﺍﳌﻠﻚ ﳍﺬﻩ ﺍﻟﻨﻜﺖ ﻭﺍﻹﺷﺎﺭﺍﺕ ﻭﻗﺪ ﻧﺼﺤﺖ ﻟﻜﻢ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻥ ﺍﻟﻨﺎﺻﺤﲔ ﳏﻤﻮﺩ‬
‫ﻟﻸﺭﺽ ﻣﻦ ﻧﺎﺻﺮ ﻭﻭﺍﺭﺙ ﺑﺎﻟﻌﻠﻤﺎﺀ ﺃﻟﻴﻖ ﻣﻦ ﺍﻟﻔﺠﺮﺓ ﺍﻟﻔﺎﺳﻘﲔ ﻭﻟﻜﻦ ﻟﻴﻘﻀﻰ ﺍﷲ ﺃﻣﺮﺍﹰ ﻛﺎﻥ ﻣﻔﻌﻮﻻ ﻭﻻ ﺑﺪ‬
‫‪.‬ﻳﻮﺭﺛﻬﺎ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ‬
‫ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻛﺎﻟﺪﻭﺍﺀ ﻟﻜﻦ ﻧﻜﺸﻒ ﺷﺮﺡ ﻣﺸﻘﺔ ﺍﻷﺣﻮﺍﻝ ﻏﺪ ﺍﻟﻌﻮﺍﻡ ﺃﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺎﻣﻮﺱ ﻫﻮ ﻣﻔﺘﻘﺮ ﺇﻟﻴﻪ ﰲ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺪ ﻋﻘﻮﳍﻢ ﻭﺍﳌﱰﻩ ﺫﻛﺮﻩ ﺧﺎﻃﺐ ﻛﻞ ﺃﺣﺪ ﲟﺎ ﻳﺴﺘﺤﻘﻪ ﻭﻳﻌﻘﻠﻪ‪ .‬ﻓﺎﻥ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ ﺧﺎﻃﺐ‬
‫ﳐﻠﺪﻭﻥ ﻭﻟﻘﻮﻡ ﺳﺪﺭ ﳐﻀﻮﺩ ﻭﻃﻠﺢ ﻣﻨﻀﻮﺩ ﻭﻷﺭﺑﺎﺏ ﺍﳍﻤﻢ ﺍﻟﻌﺎﻟﻴﺔ "ﻭﺟﻮﻩ‪ ‬ﻳﻮﻣﺌﺬٍ ﻧﺎﺿﺮﺓﹲ ﺇﱃ ﻓﻠﻘﻮﻡ ﻭﻟﺪﺍﻥ‬
‫‪.‬ﺭﺑ‪‬ﻬﺎ ﻧﺎﻇِﺮﺓ" ﻭﺍﳌﻨﺸﺪ ﻗﺪ ﻧﺒﻪ ﰲ ﻧﻈﻤﻪ ﺷﻌﺮ‬
‫ﺃﻭ ﻗﻤﺔ ﺍﻟﺮﺃﺱ ﻭﺃﺣﺬﺭ ﺃﻥ ﺗﻘﻊ ﻭﺳﻄﺎ‬ ‫ﺇﻣﺎ ﺫﺑﺎﺑﺎ ﻓﻼ ﺗﻌﺒﺄ ﲟﻨﻘﺼﺔ‬

‫ﻭﺟﻠﻮﺩ ﺍﻟﺰﻣﺎﻥ ﺣﺒﻴﺐ ﺃﻫﻠﻪ ﻭﻃﺎﺋﻔﺔ ﲣﺘﺮﻉ ﳍﺎ ﻣﺬﻫﺒﺎﹰ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﺑﻄﺮﻳﻖ ﺍﻟﺰﻫﺪ ﻛﺎﻟﺴﺒﺢ ﻭﺍﳌﺮﻗﻌﺎﺕ ﻭﺃﻋﻠﻢ ﺃﻥ‬

‫‪36‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻟﺼﺎﺣﺒﻪ ﺍﺫﻫﺐ ﻓﻔﻲ ﺍﳌﻮﺿﻊ ﺍﻟﻐﻢ ﻭﺍﻟﱪﺍﺗﺲ ﻭﺁﺩﺍﻥ ﺍﻟﻠﻴﻞ ﻭﺍﻻﻧﻘﻄﺎﻉ ﰲ ﺍﻟﻜﻬﻔﺎﻥ ﻭﻛﱪ ﺍﻷﻣﻮﺭ ﲝﻴﺚ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﻭﺇﻇﻬﺎﺭ ﺍﳋﺰﻋﺒﻼﺕ ﻭﺍﻟﻨﲑﳒﻴﺎﺕ ﲟﻌﺮﺽ ﺍﻟﻔﻼﱐ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﻃﺎﺋﻔﺔ ﺗﻈﻬﺮ ﺍﻟﻨﻮﺭ ﻭﺃﺧﺮﻯ ﺗﻘﻌﺪ ﺑﲔ ﺍﻟﻘﺒﻮﺭ‬
‫ﺍﳋﺮﻕ ﻣﻦ ﲰﻨﺪﻝ ﺍﻟﺼﲔ ﺍﻟﱵ ﻳﺬﻫﺒﻪ ﻭﺳﺨﻬﺎ ﺍﻟﻨﺎﺭ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺩﻫﻦ ﺍﻷﻗﺪﺍﻡ ﻭﺍﳋﻮﺽ ﰲ ﺍﻟﻨﻮﺭ ﻭﺇﻇﻬﺎﺭ‬
‫ﻋﻠﻰ ﺍﻟﻨﻌﻞ ﻓﻴﻌﱪ ﺍﳌﺎﺀ ﻭﻭﻗﻮﻑ ﺍﻟﺴﺠﺎﺩﺓ ﰲ ﺍﳍﻮﺍﺀ ﻭﺷﻌﻠﺔ ﻭﺇﻇﻬﺎﺭ ﺍﳋﻔﻒ ﻭﻣﺪ ﺍﻟﺸﻌﺒﺬﺓ ﻭﺿﺮﺏ ﻃﻠﺴﻢ‬
‫‪.‬ﺑﺎﳌﺎﺀ ﺩﻭﻥ ﺍﻟﺪﻫﻦ ﻭﻛﺜﲑ ﻣﻦ ﺫﻟﻚ ﻻ ﻋﺪﺩ ﳍﺎ ﺍﻟﻘﻨﺎﺩﻳﻞ ﻭﺇﺷﻌﺎﻝ ﺍﻟﺴﺮﺍﺡ‬
‫ﻫﻮ ﺩﻭﺍﻡ ﺍﻟﺸﻲﺀ ﻭﺇﻇﻬﺎﺭﻩ ﻟﻠﻨﺎﺱ ﻛﺎﻟﻘﺮﺁﻥ ﺍ‪‬ﻴﺪ ﻓﻬﻮ ﺍﳌﻌﺠﺰ ﺍﻷﻛﱪ ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﻌﺠﺰﺓ ﻭﺍﻟﺴﺤﺮ ﻭﺍﻟﻜﺮﺍﻣﺔ‬
‫ﺗﻄﻠﻰ ﻋﻠﻰ ﺍﳌﻠﻚ ﺣﺎﻻﺕ ﺍﳌﱪﻫﻦ ﻭﺃﻣﺎ ﺃﺭﺑﺎﺏ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺍﳌﻜﺎﺷﻔﺎﺕ ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻭﺍﻟﻨﺎﻣﻮﺱ ﺍﻷﻋﻈﻢ ﻓﻼ‬
‫ﻭﺧﺪﻣﻮﺍ ﻭﺍﺳﺘﻌﻤﻠﻮﺍ ﻭﻋﻤﻠﻮﺍ ﻓﻜﺸﻒ ﳍﻢ ﺍﻟﻌﻤﻞ ﺳﺪ ﺍﻟﻐﻔﻠﺔ ﻭﺿﺮﺏ ﺟﻬﺔ ﺍﻟﺬﻛﺮ ﻣﺎ ﰲ ﺍﻟﺸﺒﺔ ﺍﺳﺘﺨﺪﻣﻮﺍ‬
‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﺒﻴﺔ ﻓﺄﺯﺍﻝ ﺯﺭﻗﺘﻬﺎ ﻭﺳﻮﺍﺩﻫﺎ ﻭﻗﻌﺖ ﺍﳌﺸﺎﻫﺪﺓ‪ .،‬ﻋﻘﻴﺐ ﺍ‪‬ﺎﻫﺪﺓ ﻓﺘﻨﻮﺭﺕ ﺍﻟﻘﻠﻮﺏ ﺑﻨﻮﺭ‬
‫ﺍﶈﻔﻮﻅ ﻣﻦ ﺩﺍﺭ ﺍﻟﺪﳝﻮﻣﻴﺔ ﻭﻇﻬﺮﺕ ﻓﻬﺎﻣﺖ ﺍﻟﻨﻔﻮﺱ ﺍﳌﻘﺪﺳﺔ ﰲ ﻣﻬﺎﻣﻪ ﺍﳌﺮﻭﺡ ﺍﻟﺼﻤﺪﻳﺔ ﻭﺍﻧﻜﺸﻒ ﺳﺮ ﺍﻟﻠﻮﺡ‬
‫ﰲ ﻗﺎﻟﺐ ﻛﻤﺎﻝ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻓﺖ ﻣﻦ ﺻﺤﺒﺔ ﺃﻫﻞ ﺍﳉﻮﺩ ﺍﳋﻮﺍﻃﺮ ﺍﻟﺼﺎﻓﻴﺔ ﻋﻦ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺮﺫﻟﺔ ﺍﳌﻌﻠﻮﻟﺔ ﻓﺄﻏﺮﻗﺖ‬
‫ﺍﻟﻄﺮﺍﺋﻖ ﻓﻜﺎﻥ ﺑﺎﺏ ﺑﺪﻭ ﺍﻟﺒﺪﺍﻳﺔ ﺭﺅﻳﺔ ﻛﻮﻛﺐ ﺿﻌﻴﻒ ﰒ ﺍﻧﺒﺴﻂ ﺍﻟﻨﻮﺭ ﻭﺑﺰﻏﺖ ﳍﻢ ﺃﻗﻤﺎﺭ ﺍﳊﻘﺎﺋﻖ ﻣﻦ ﻓﻠﻚ‬
‫ﺍﻹﳝﺎﻥ ﻓﺼﺎﺭ ﻗﻤﺮﺍﹰ ﺇﺑﺮﺍﻫﻴﻤﻴﺎﹰ ﰒ ﺃﻧﺒﺠﺴﺖ ﻋﻴﻮﻥ ﺍﶈﺒﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻋﻦ ﻓﻴﺾ ﴰﺲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺒﺎﱐ ﻣﻦ ﻧﻘﺶ ﻋﺮﺵ‬
‫ﻭﻣﻠﻜﺎﹰ ﰒ ﺻﻔﻘﺖ ﺃﺟﻨﺤﺔ ﺍﻟﱪﻫﺎﻧﻴﺔ ﰒ ﺭﻕ ﺍﻟﻘﻠﺐ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺼﺎﰲ ﺍﻟﻮﺍﰲ ﻋﻠﻰ ﺑﺮﺍﻕ ﻋﻠﻮ ﺍﳍﻤﺔ ﻓﺼﺎﺩﻓﺖ ﻓﻠﻜ ﺎﹰ‬
‫ﻗﺮﺑﺖ ﻭﻃﺮﺑﺖ ﻭﺗﻘﺮﺑﺖ ﻭﺷﻘﺖ ﺛﻴﺎﺏ ﺍﻷﺷﺘﺒﺎﻕ ﻓﺼﺎﺩﻓﺖ ﻋﻘﺎﺭ ﺍﶈﺒﺔ ﳑﺰﻭﺟﺎ ﲟﻴﺎﻩ ﺍﳋﻮﻑ ﺷﺮﺑﺖ ﳌﺎ‬
‫‪:‬ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﺘﺤﻘﺖ ﺑﻪ ﺑﺎﻟﻜﻠﺒﺔ ﻭﺃﻧﺸﺪﺕ ﰲ ﺳﻜﺮﻫﺎ ﺷﻌﺮ‬
‫ﻭﻟﻘﺪ ﺧﻠﻌﺖ ﻋﻠﻰ ﺍﻟﻌﻮﺍﺫﻝ ﺳﻠﻮﺗﻰ ﺃﻧﺴﺎﻛﻢ ﻭﺣﻠﻔﺖ ﺑﺎﳊﺮﻣﲔ ﻻ‬
‫ﻋﻈﻴﻢ ﺍﻟﻮﻳﻞ ﻭﺍﳊﺮﺏ ﻋﺠﺰ ﻋﻦ ﲪﻞ ﺣﻼﻭﺓ ﻓﻔﺘﺤﺖ ﺃﺑﻮﺍﺏ ﳎﺎﻟﺲ ﺍﻟﻄﺮﺏ ﻭﻧﺎﺩﻯ ﺍﻟﻌﺎﺷﻖ ﺍﻟﺼﺎﺩﻕ ﻣﻦ‬
‫‪:‬ﻭﺍﳋﻼﺓ ﻓﻨﺎﺩﻯ ﺑﲔ ﺷﻮ ﺍﺭﻉ ﺩﺭﻭﺏ ﺍﻟﻜﺮﻭﺏ‬
‫ﻭﻋﺎﺗﺒﺎﻩ ﻟﻌﻞ ﺍﻟﻌﺘﺐ ﻳﻌﻄﻔﻪ‬ ‫ﺑﺎﷲ ﺭﺑﻜﻤﺎ ﻋﻮﺟﺎﹰ ﻋﻠﻰ ﺳﻜﲎ‬

‫‪37‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻣﺎ ﺑﺎﱃ ﻋﺒﺪﻙ ﺑﺎﳍﺠﺮﺍﻥ ﺗﺘﻠﻔﻪ‬ ‫ﻭﻋﺮﺿﺎ ﰊ ﻭﻗﻮﻻﹰ ﰲ ﺣﺪﻳﺜﻜﻤﺎ‬
‫ﻣﺎ ﺿﺮ ﻟﻮ ﺑﻮﺻﺎﻝ ﻣﻨﻚ ﺗﺴﻌﻔﻪ‬ ‫ﻓﺄﻥ ﺗﺒﺴﻢ ﻗﻮﻻ ﰲ ﻣﻼﻃﻔﺔ‬
‫ﻧﻌﺮﻓﻪ ﻓﻐﺎﻟﻄﺎﻩ ﻭﻗﻮﻻ ﻟﺴﻨﺎ‬ ‫ﻭﺃﻥ ﺑﺪﺍ ﻟﻜﻤﺎ ﻣﻦ ﻣﺎﻟﻜﻲ ﻏﻀﺐ‬
‫ﺍﻟﺘﻨﲔ ﻓﻬﻮ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺑﺎﳉﻨﻮﻥ ﻭﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻓﺈﺫﺍ ﺷﻮﻫﺪ ﻓﻪ ﺿﻌﻒ ﺍﳊﻤﻞ ﺃﻣﺎﺗﻪ ﻳﺪﺭ ﺍﻟﻘﺪﺭﺓ ﲢﻤﻞ‬
‫ﻳﺘﺸﺒﺐ ﺑﺎﻟﻨﻐﻤﺎﺕ ﻭﺍﻟﺴﻤﺎﻉ ﺇﻥ ﺍﲣﺬﻩ ﺩﺃﺑﻪ ﻭﻋﺎﺩﺗﻪ ﺻﺮﻑ ﻭﺟﻬﻪ ﻋﻦ ﺍﻟﺒﺎﺏ ﺑﺎﻟﻔﻨﻮﻥ ﻓﻨﺮﺍﻩ ﰲ ﺣﺎﻝ ﺑﺪﺍﻳﺘﻪ‬
‫ﺑﺎﺏ ﻭﺃﻥ ﺟﻌﻞ ﺫﻟﻚ ﺟﺴﺮﺍﹰ ﳚﻮﺯ ﺑﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻷﺻﻐﺮ ﺇﱃ ﺍﻟﻌﻠﻢ ﺍﻷﻛﱪ ﻭﻫﻮ ﻋﺎﱂ ﻓﻀﺮﺏ ﺑﻴﻨﻬﻢ ﺑﺴﻮﺭ ﻟﻪ‬
‫ﻓﻴﺪﺧﻞ ﰲ ﺣﺎﻻﺕ ﺍﻟﻌﺎﺷﻘﲔ ﻭﻣﻘﺎﻣﺎﺕ ﺍﻟﺼﺎﺩﻗﲔ ﻓﻴﻘﻴﻞ ﲢﺖ ﺃﺷﺠﺎﺭ ﺍﳊﻜﻢ ﺍﻟﻼﻫﻮﺗﻴﺔ ﻋﻨﺪ ﺭﺏ ﺍﳌﻌﺎﺭﻑ‬
‫ﻓﺈﺫﺍ ﺭﺃﻯ ﺃﺣﺪﺍﹰ ﺍﻟﻌﺎﳌﲔ ﻓﺘﻨﻜﺴﺮ ﺯﺟﺎﺟﺎﺕ ﺟﺴﻤﺎﻧﻴﺔ ﻭﺑﺪﻭﺭ ﺑﻪ ﺩﻭﻻﺕ ﺳﻌﺎﺩﺗﻪ ﻓﺎﻗﻞ ﻣﻘﺎﻣﻪ ﺇﻇﻬﺎﺭ ﻛﺮﺍﻣﺘﻪ‬
‫‪.‬ﻣﻦ ﺃﺣﺒﺎﺋﻪ ﻭﺿﻊ ﺧﺪﻩ ﲢﺖ ﻧﻌﻠﻪ ﻭﺗﺮﺍﺑﻪ‬
‫ﺍ‪‬ﻨﻮﻧﻴﺔ ﰲ ﻟﻴﻠﻰ ﺍﻟﻌﺎﻣﺮﻳﺔ ﺃﻧﻪ ﺭﺋﻰ ﻋﻠﻰ ﻛﺘﻔﻪ ﻛﻠﺐ ﻳﻄﻌﻤﻪ ﻭﻳﺴﻘﻴﻪ ﻭﻗﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ ﻛﻤﺎ ﻧﻘﻞ ﰲ ﺍﳊﻜﺎﻳﺎﺕ‬
‫‪.‬ﺭﺃﻳﺘﻪ ﳛﺮﺱ ﺑﺎﺏ ﻟﻴﻠﻰ ﰒ ﺃﻧﺸﺪ ﺣﲔ ﺗﺄﻭﺩ ﺷﻌﺮ ﻓﻘﺎﻝ‬
‫ﻓﻀﻢ ﺇﻟﻴﻪ ﺑﺎﻹﺣﺴﺎﻥ ﺫﻳﻼ‬ ‫ﺭﺃﻯ ﺍ‪‬ﻨﻮﻥ ﰲ ﺍﻟﻔﻠﻮﺍﺕ ﻛﻠﺒﺎ‬
‫ﻭ ﻗﺎﻟﻮﺍ ﱂ ﻣﻨﺤﺖ ﺍﻟﻜﻠﺐ ﻧﻴﻼ‬ ‫ﻓﻼﻣﻮﻩ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ‬
‫ﺭﺃﺗﻪ ﻣﺮﺓ ﰲ ﺑﺎﺏ ﻟﻴﻠﻰ‬ ‫ﻓﻘﺎﻝ ﺫﺭﻭﺍ ﻣﻼﻣﻜﻢ ﻓﻌﺒﲏ‬
‫ﻣﺎﺕ ﻳﻌﻀﺪﻩ ﻣﺎ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﻴﻞ ﻟﻪ ﺃﻻ ﺗﺼﻠﻰ ﻋﻠﻰ ﻓﻼﻥ ﻭﻗﺪ ﻭﻫﺬﺍ‬
‫ﺍﻟﺴﻼﻡ‪" :‬ﻛﻴﻒ ﻓﻘﺎﻝ‪" :‬ﻻ ﺃﺻﻞ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺼﻞ" ﻓﻘﺎﻝ ﻋﻤﺮ‪ :‬ﺃﻧﺎ ﺭﺃﻳﺘﻪ ﻳﺼﻠﻲ ﺭﻛﻌﱵ ﺍﻟﻌﻴﺪ ﻓﻘﺎﻝ ﻋﻠﻴﻪ‬
‫ﺍﳊﻀﺮﺓ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﳏﻤﺪ ﺃﻟﻴﺲ ﺭﺃﻭﻩ ﺃﺻﻠﻲ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺼﻞ ﺇﻻ ﻧﺎﻓﻠﺔ" ﳌﺎ ﻓﺠﺎﺀﻩ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻣﲔ‬
‫ﻳﺎ ﳏﻤﺪ ﺇﱐ ﻗﺪ ﻏﻔﺮﺕ ﻟﻪ ﻓﺼﻠﺖ ﻋﻠﻴﻪ ﻣﻼﺋﻜﱵ ﺇﻥ ﺍﷲ ﰲ ﺑﺎﺑﻨﺎ ﻣﺮﺓ ﻓﺈﺫﺍ ﺭﺩﺩﺗﻪ ﻣﻦ ﺑﺎﰊ ﻓﺒﺒﺎﺏ ﻣﻦ ﻳﻘﻒ‬
‫‪.‬ﻟﻐﲏ ﻋﻦ ﺍﻟﻌﺎﳌﲔ‬

‫‪38‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﳌﻘﺎﻟﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‬

‫ﻃﺎﻋﺔ ﺍﳌﻠﻚ ﺍﳌﻮﺍﻋﻆ ﺍﻟﱵ ﲡﻠﺐ ‪‬ﺎ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﺇﱃ‬

‫ﺃﻟﻘﺎﻙ ﻣﻦ ﻋﺮﻓﻨﺎﻙ ﺑﻄﺮﻕ ﺛﻼﺙ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﳌﻠﻚ ﻭﻫﺎ ﳓﻦ ﻧﻌﺮﻓﻚ ﺑﻄﺮﻳﻘﺔ ﺃﺧﺮﻯ ﻓﻨﻘﻮﻝ ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﻌﻴﺐ ﺇﻧﺎ ﻗﺪ‬
‫ﻛﺎﻥ ﳕﺮﻭﺩ ﺑﻦ ﻛﻨﻌﺎﻥ ﻭﻋﺎﺩ ﻓﻼﻥ ﺣﱴ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﳌﻠﻚ ﲟﺎﻟﻪ ﻭﺁﻟﻪ ﻭﻣﻠﻜﻪ ﻭﻣﻘﺎﻟﻪ ﻭﺃﺑﻴﻪ ﻭﺃﻣﻪ ﻓﻴﻘﻮﻝ ﻟﻪ ﻣﻦ‬
‫ﺭﺍﻋﻰ ﺍﻟﻀﺄﻥ ﻭﺩﺍﻭﺩ ﺯﺭﺍﺩ ﻭﻃﺎﻟﻮﺕ ﺩﺑﺎﻍ ﺻﺎﺣﺐ ﺍﳉﻨﺎﻥ ﻓﺎﺩﺭﻳﺲ ﳐﻴﻂ ﺍﳋﻴﺎﻡ ﻭﻧﻮﺡ ﳒﺎﺭ ﻟﻸﻳﺎﻡ ﻭﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺃﻣﺎ ﺗﺘﻌﻆ ﺑﻘﻮﻟﻪ ﻭﺻﺎﱀ ﺗﺎﺟﺮ ﻭﺳﻠﻴﻤﺎﻥ ﺧﻮﺍﺹ ﻭﻋﻴﺴﻰ ﺳﺮﺍﺝ ﻭﺁﺩﻡ ﺣﺮﺍﺙ‬
‫ﻓﻠﻠﺤﻴﻮﺍﻥ ﺃﻣﲑ ﻭﻣﻘﺪﻡ ﻛﺎﻟﻨﺤﻞ ﻭﺍﻟﻨﻤﻞ‪ .‬ﻭﻏﲑﻩ ﺇﻥ ﻓﻬﻤﺖ ﻭﺃﻋﻠﻢ ﺃﻧﻪ ﻻ ﺑﺪ ﻟﻚ ﻣﻦ ﻣﻠﻚ ﺗﻘﺘﺪﻱ ﺑﻪ ﻭﲤﻞ ﺇﻟﻴﻪ‬
‫ﻭﺇﻻ ﻫﺎﻣﺘﻚ ﻭﺍﻟﺴﻴﻒ‪ .‬ﺃﻣﺎ ﲰﻌﺖ ﻗﻮﻝ ﺍﳌﺸﺮﻉ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ "ﺃﻃﻴﻌﻮﺍ ‪.‬ﺑﺄﺫﺍﻥ ﺍﻟﻌﻘﻞ ﻓﻜﻦ ﺃﻃﻮﻉ ﻣﻦ ﺿﻴﻒ‬
‫ﻓﺈﻥ ﻓﻬﻤﺖ ﺣﺒﺸﻴﺎﹰ" ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪" :‬ﺃﻃﻴﻌﻮﺍ ﺍﷲَ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝﹶ ﻭﺃﻭﻟِﻲ ﺍﻷﻣﺮِ ﻣِﻨﻜﹸﻢ" ﺃﻣﲑﻛﻢ ﻭﻟﻮ ﻛﺎﻥ ﻋﺒﺪﺍ‬
‫ﺳﻴﺪﻫﻢ" ﻓﺈﻥ ﻋﺮﺑﺪ ﺍﳉﻬﻞ ﺍﳌﻮﺍﻋﻆ ﻓﻘﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﻻ ﺗﺸﺎﺑﻜﻮﺍ ﺍﳌﺴﺎﻋﻴﺪ ﻓﺄﱐ‬
‫ﻭ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻟﻌﺎﻗﻞ ﻻ ﺗﺸﺎﺑﻚ ﺍﻷﻟﺒﺎﺏ ﺷﻌﺮ ﻓﺄﻧﻈﺮ ﺇﱃ ﺍﻟﺒﺎﺯﻱ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﻨﺴﺮ ﻭﺍﻟﺬﺑﺎﺏ ﻛﻤﺎ ﻧﻈﻤﻪ ﺫﻭﻭ‬
‫ﺟﺮﻯ ﻟﻠﻘﻮﻡ ﺍﻷﻭﻝ ﱂ ﺇﺫﺍ ﲰﻌﺖ ﺑﺎﳌﺮﺗﺎﺿﲔ ﻓﻜﻦ ‪‬ﻢ ﻣﻠﻤﺎ ﻓﺎﻥ ﺧﻮﺍﺹ ﺃﻧﻔﺎﺱ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﺪﻭﻝ ﻭﻻ ﺗﻔﱳ ﲟﺎ‬
‫ﺍﲣﺬ ﺟﺬﺏ ﻣﻐﻨﺎﻃﻴﺴﻲ ﺃﻣﺎ ﲰﻌﺖ ﺑﺬﻱ ﺍﻟﻘﺮﻧﲔ ﳌﺎ ﲰﻊ ﺑﺄﺭﺑﺎﺏ ﺍﳍﻤﻢ ﺍﳍﻨﺪﻳﺔ ﻭﻫﻢ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼ ﺍﻟﻘﻮﻡ ﻓﻴﻬﺎ‬
‫ﺇﱃ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳍﻢ ﻣﺎ ﺃﺯﻋﺠﻬﻢ ﻭﻓﺮﻕ ﳘﻤﻬﻢ ﻣﺜﻞ ﺯﻋﺠﺔ ﺍﻟﻄﺒﻮﻝ ﻭﺍﻷﺑﻮﺍﻕ ﻓﺘﻔﺮﻗﺖ ﳘﻤﻬﻢ ﻓﺪﺍﺳﻬﻢ ﻭﺃﻧﻈﺮ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﻓﺄ‪‬ﺎ ﺃﺧﻮﺍﺕ ﺍﳌﻌﺠﺰﺍﺕ ﺃﻭﺩﻋﻨﺎﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﳌﻠﻚ ﻓﺈ‪‬ﺎ ﻛﺎﻓﻴﺔ ﻭﺍﺳﺘﺰﺩ ﻣﻦ ﺇﺷﺎﺭﺍﺕ ﻭﻻ ﺗﻜﺬﺏ‬
‫ﴰﺲ ﻭﻻ ﲢﺴﻦ ﺃﺭﺽ ﻣﻦ ﻏﲑ ﻋﻤﺎﺭﺓ ﻭﻓﻼﺣﺔ ﻭﺃﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﺴﺘﻘﻴﻢ ﺟﺴﻢ ﻣﻦ ﻏﲑ ﺭﺃﺱ ﻭﻻ ﲰﺎﺀ ﻣﻦ ﻏﲑ‬
‫ﻭﺇﻣﺎﺭﺓ ﻭﻭﺯﺍﺭﺓ ﻓﺎﻷﻣﻮﺭ ﻣﻨﻈﻮﻣﺔ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻛﻤﺎ ﺳﻨﺒﲔ ﻭﲡﺎﺭﺓ ﻭﻣﻮﺕ ﻭﺣﻴﺎﺓ ﻭﻏﲎ ﻭﻓﻘﺮ ﻭﻣﻠﻚ ﻭﺳﻴﺎﺳﺔ‬
‫ﻟﻚ ﻓﻴﻤﺎ ﺑﻌﺪ‬

‫‪39‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺃﻟﻘﺎﻙ ﻣﻦ ﻋﺮﻓﻨﺎﻙ ﺑﻄﺮﻕ ﺛﻼﺙ ﺩﺍﻋﻴﺔ ﺇﱃ ﺍﳌﻠﻚ ﻭﻫﺎ ﳓﻦ ﻧﻌﺮﻓﻚ ﺑﻄﺮﻳﻘﺔ ﺃﺧﺮﻯ ﻓﻨﻘﻮﻝ ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﻌﻴﺐ ﺇﻧﺎ ﻗﺪ‬
‫ﻛﺎﻥ ﳕﺮﻭﺩ ﺑﻦ ﻛﻨﻌﺎﻥ ﻭﻋﺎﺩ ﻓﻼﻥ ﺣﱴ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﳌﻠﻚ ﲟﺎﻟﻪ ﻭﺁﻟﻪ ﻭﻣﻠﻜﻪ ﻭﻣﻘﺎﻟﻪ ﻭﺃﺑﻴﻪ ﻭﺃﻣﻪ ﻓﻴﻘﻮﻝ ﻟﻪ ﻣﻦ‬
‫ﺭﺍﻋﻰ ﺍﻟﻀﺄﻥ ﻭﺩﺍﻭﺩ ﺯﺭﺍﺩ ﻭﻃﺎﻟﻮﺕ ﺩﺑﺎﻍ ﺻﺎﺣﺐ ﺍﳉﻨﺎﻥ ﻓﺎﺩﺭﻳﺲ ﳐﻴﻂ ﺍﳋﻴﺎﻡ ﻭﻧﻮﺡ ﳒﺎﺭ ﻟﻸﻳﺎﻡ ﻭﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺃﻣﺎ ﺗﺘﻌﻆ ﻭﺻﺎﱀ ﺗﺎﺟﺮ ﻭﺳﻠﻴﻤﺎﻥ ﺧﻮﺍﺹ ﻭﻋﻴﺴﻰ ﺳﺮﺍﺝ ﻭﺁﺩﻡ ﺣﺮﺍﺙ‬
‫ﻓﻠﻠﺤﻴﻮﺍﻥ ﺃﻣﲑ ﻭﻣﻘﺪﻡ ﻛﺎﻟﻨﺤﻞ ﻭﺍﻟﻨﻤﻞ‪ .‬ﻭﻏﲑﻩ ﺇﻥ ﻓﻬﻤﺖ ﻭﺃﻋﻠﻢ ﺃﻧﻪ ﻻ ﺑﺪ ﻟﻚ ﻣﻦ ﻣﻠﻚ ﺗﻘﺘﺪﻱ ﺑﻪ ﻭﲤﻞ ﺇﻟﻴﻪ‬
‫ﻭﺇﻻ ﻫﺎﻣﺘﻚ ﻭﺍﻟﺴﻴﻒ‪ .‬ﺃﻣﺎ ﲰﻌﺖ ﻗﻮﻝ ﺍﳌﺸﺮﻉ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ "ﺃﻃﻴﻌﻮﺍ ‪.‬ﺑﺄﺫﺍﻥ ﺍﻟﻌﻘﻞ ﻓﻜﻦ ﺃﻃﻮﻉ ﻣﻦ ﺿﻴﻒ‬
‫ﻓﺈﻥ ﻓﻬﻤﺖ ﺣﺒﺸﻴﺎﹰ" ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪" :‬ﺃﻃﻴﻌﻮﺍ ﺍﷲَ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝﹶ ﻭﺃﻭﻟِﻲ ﺍﻷﻣﺮِ ﻣِﻨﻜﹸﻢ" ﺃﻣﲑﻛﻢ ﻭﻟﻮ ﻛﺎﻥ ﻋﺒﺪﺍ‬
‫ﺳﻴﺪﻫﻢ" ﻓﺈﻥ ﻋﺮﺑﺪ ﺍﳉﻬﻞ ﺍﳌﻮﺍﻋﻆ ﻓﻘﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﻻ ﺗﺸﺎﺑﻜﻮﺍ ﺍﳌﺴﺎﻋﻴﺪ ﻓﺄﱐ‬
‫ﻭ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻟﻌﺎﻗﻞ ﻻ ﺗﺸﺎﺑﻚ ﺍﻷﻟﺒﺎﺏ ﺷﻌﺮ ﻓﺄﻧﻈﺮ ﺇﱃ ﺍﻟﺒﺎﺯﻱ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﻨﺴﺮ ﻭﺍﻟﺬﺑﺎﺏ ﻛﻤﺎ ﻧﻈﻤﻪ ﺫﻭﻭ‬
‫ﺟﺮﻯ ﻟﻠﻘﻮﻡ ﺍﻷﻭﻝ ﱂ ﺇﺫﺍ ﲰﻌﺖ ﺑﺎﳌﺮﺗﺎﺿﲔ ﻓﻜﻦ ‪‬ﻢ ﻣﻠﻤﺎ ﻓﺎﻥ ﺧﻮﺍﺹ ﺃﻧﻔﺎﺱ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻟﺪﻭﻝ ﻭﻻ ﺗﻔﱳ ﲟﺎ‬
‫ﺍﲣﺬ ﺟﺬﺏ ﻣﻐﻨﺎﻃﻴﺴﻲ ﺃﻣﺎ ﲰﻌﺖ ﺑﺬﻱ ﺍﻟﻘﺮﻧﲔ ﳌﺎ ﲰﻊ ﺑﺄﺭﺑﺎﺏ ﺍﳍﻤﻢ ﺍﳍﻨﺪﻳﺔ ﻭﻫﻢ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼ ﺍﻟﻘﻮﻡ ﻓﻴﻬﺎ‬
‫ﺇﱃ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳍﻢ ﻣﺎ ﺃﺯﻋﺠﻬﻢ ﻭﻓﺮﻕ ﳘﻤﻬﻢ ﻣﺜﻞ ﺯﻋﺠﺔ ﺍﻟﻄﺒﻮﻝ ﻭﺍﻷﺑﻮﺍﻕ ﻓﺘﻔﺮﻗﺖ ﳘﻤﻬﻢ ﻓﺪﺍﺳﻬﻢ ﻭﺃﻧﻈﺮ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﻓﺄ‪‬ﺎ ﺃﺧﻮﺍﺕ ﺍﳌﻌﺠﺰﺍﺕ ﺃﻭﺩﻋﻨﺎﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﳌﻠﻚ ﻓﺈ‪‬ﺎ ﻛﺎﻓﻴﺔ ﻭﺍﺳﺘﺰﺩ ﻣﻦ ﺇﺷﺎﺭﺍﺕ ﻭﻻ ﺗﻜﺬﺏ‬
‫ﴰﺲ ﻭﻻ ﲢﺴﻦ ﺃﺭﺽ ﻣﻦ ﻏﲑ ﻋﻤﺎﺭﺓ ﻭﻓﻼﺣﺔ ﻭﺃﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳﺴﺘﻘﻴﻢ ﺟﺴﻢ ﻣﻦ ﻏﲑ ﺭﺃﺱ ﻭﻻ ﲰﺎﺀ ﻣﻦ ﻏﲑ‬
‫ﻭﺇﻣﺎﺭﺓ ﻭﻭﺯﺍﺭﺓ ﻓﺎﻷﻣﻮﺭ ﻣﻨﻈﻮﻣﺔ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻛﻤﺎ ﺳﻨﺒﲔ ﻭﲡﺎﺭﺓ ﻭﻣﻮﺕ ﻭﺣﻴﺎﺓ ﻭﻏﲎ ﻭﻓﻘﺮ ﻭﻣﻠﻚ ﻭﺳﻴﺎﺳﺔ‬
‫ﻟﻚ ﻓﻴﻤﺎ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‬

‫ﰲ ﻗﻄﻊ ﺩﻟﻴﻞ ﺍﳌﺴﺘﺪﻝ‬

‫‪40‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻳﻜﻮﻥ ﻳﻘﻮﻝ ﰲ ﺍﻟﺪﻟﻴﻞ ﻣﺎ ﺃﺣﺪ ﻣﻨﻜﻢ ﻳﺎ ﻣﻌﺎﺷﺮ ﺍﳌﻨﺎﻇﺮﻳﻦ ﺇﻻ ﻭﻗﺪ ﲤﺴﻚ ﺑﺪﻟﻴﻞ ﻳﺼﻠﺢ ﻋﻘﺪﺓ ﺃﻥ ﻣﺴﺄﻟﺔ ﻣﺎ‬
‫ﺑﻐﲑﻩ ﻓﻘﺪ ﺩﺧﻠﺘﻪ ﺍﻟﻌﻠﺔ ﺩﻟﻴﻼ ﻓﻴﻌﺎﺭﺿﻪ ﻣﻨﺎﻇﺮﻩ ﲟﺎ ﻳﻨﺎﻗﻀﻪ ﻭﺍﳌﻨﻘﻮﺹ ﻛﻴﻒ ﻳﻜﻮﻥ ﺩﻟﻴﻼ ﻭﺍﻟﻨﺎﻗﺾ ﺇﺫﺍ ﻧﻘﺾ‬
‫ﻣﺰﻟﺰﻻﹰ ﻣﻌﻠﻮﻻﹰ ﻏﲑ ﻣﻘﻄﻮﻉ ﻓﺎﻥ ﻛﺎﻥ ﻣﻨﻘﻮﻻﹰ ﻓﺒﻄﻞ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﺪﻟﻴﻞ ﻭﻋﺎﺭﺿﻪ ﺍﻟﻌﻠﺔ ﺑﺎﻟﻨﻘﺾ ﻓﺼﺎﺭ ﻛﻞ ﺩﻟﻴﻞ‬
‫ﺃﻭ ﻗﻮﻟﻪ ﻓﺎﻥ ﻗﻠﺖ ﺑﻄﻞ ﻗﻮﻟﻪ ﻓﻘﺪ ﻫﺪﺭﺕ ﺍﻟﺸﺮﻉ ﻷﻥ ﺍﳊﻜﻢ ﺃﻭ ﻣﻌﻘﻮﻻﹰ ﻭﻋﺎﺭﺿﻪ ﺍﻟﻨﻘﺾ ﻓﻘﺪ ﺑﻄﻞ ﺣﻜﻤﻪ‬
‫ﻓﻘﺪ ﺑﻄﻞ ﺍﻟﻌﻤﻞ ﺑﻪ ﻭﺃﻥ ﺛﺒﺖ ﺑﻄﻞ ﺣﻜﻤﻪ ﻭﻗﻮﻟﻪ ﻣﻌﺎ ﻓﺄﻳﻦ ﺃﺛﺎﺭ ﻓﻘﻪ ﻭﺍﻟﻘﻮﻝ ﺗﺎﺑﻌﺎﻥ ﻭﺇﻥ ﻗﻠﺖ ﺑﻄﻞ ﺣﻜﻤﻪ‬
‫ﻣﻌﻘﻮﻻ ﻗﻴﺎﺳﺎﹰ ﻓﻜﻴﻒ ﻳﺴﺘﻨﺪ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﻣﻨﻘﻮﻝ ﻣﻨﻘﻮﺹ ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﻗﻴﺎﺱ ﺍﳌﺴﺘﺪﻝ ﻭﺇﻥ ﻛﺎﻥ ﺩﻟﻴﻠﻚ‬
‫ﺍﻟﺴﺆﺍﻝ ﻓﺒﻄﻞ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻨﻈﺮ ﻭﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻥ ﻛﻼﻣﻚ ﻣﺪﺧﻞ ﲢﺖ ﺍﻟﻌﻠﺔ ﻭﺍﳌﻐﻠﻮﻝ ﻓﻤﺎ ﻓﻜﻴﻒ ﳝﺸﻰ ﺑﻪ‬
‫ﺍﳌﻌﻠﻮﻝ ﺍﻟﱵ ﺗﻨﻔﺼﻞ ﻋﻦ ﺍﳌﻌﻠﻮﻝ ﺃﻡ ﻫﻲ ﻏﲑ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﳌﻌﻠﻮﻝ ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻌﻠﺔ ﻏﲑ ﻣﻨﻔﺼﻠﺔ ﻋﻦ ﺍﻟﻌﻠﺔ‬
‫ﻏﲑﻩ ﻓﺄﻥ ﻗﻠﺖ ﺇ‪‬ﺎ ﻏﲑﻩ ﻓﻜﻴﻒ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺩﻟﻴﻼ ﻭﺇﻥ ﻛﺎﻧﺖ ﺩﺍﺧﻠﻪ ﰲ ﺍﳌﻌﻠﻮﻝ ﻓﺈﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺟﻨﺴﻪ ﺃﻭ‬
‫ﻣﺒﲔ ﻣﻦ ﻏﲑ ﻧﺘﻴﺠﺔ ﺑﺄ‪‬ﺎ ﻋﻠﻴﻪ ﻭﻣﻌﻠﻮﻝ ﻭﻛﻞ ﻓﺄﻳﻦ ﺩﻟﻴﻠﻚ ﻟﺘﺒﻴﺎﻥ ﺍﻟﻘﻮﻝ ﻭﺇﻥ ﻗﻠﺖ ﺑﺄ‪‬ﺎ ﺟﻨﺴﻪ ﻓﻜﻴﻒ ﻳﺄﰐ ﺑﻌﺪ‬
‫ﺍﻟﻔﻘﻪ ﻭﺃﻳﻦ ﺁﺛﺎﺭ ﺍﻟﺘﺨﺼﻴﺺ ﺑﻪ ﻭﺍﻟﺪﻟﻴﻞ ﺍﳌﻘﻄﻮﻉ ﻟﻪ ﻭﻣﺎ ﻣﻦ ﻓﻘﻬﺖ ﻧﻔﺴﻪ ﻟﺸﻲﺀ ﻓﻬﻮ ﻓﻘﻴﻪ ﻓﻜﻴﻒ‪ ،‬ﺧﺺ‬
‫ﻭﺍ‪‬ﺎﻭﺭﺓ ﻓﺈﻥ ﻗﻠﺖ ﺍ‪‬ﺎﻭﺭﺓ ﻫﻮ ﺯﻭﺍﻝ ﺍﻷﺷﻜﺎﻝ ﻣﻦ ﺍﳊﺠﺔ ﺑﻄﺮﻳﻖ ﺍﻟﺘﺒﻴﲔ ﻛﻤﺎ ﻳﻘﺎﻝ ﺍﻟﻨﻈﺮ ﻭﻣﺎ ﻣﻌﲎ ﺍﳌﻨﺎﻇﺮﺓ‬
‫ﻗﻄﻊ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺘﺒﻌﻴﺾ ﺇﻥ ﻓﻼﻧﺎ ﺃﻋﺮﺏ ﺣﲔ ﺑﲔ ﻭﻓﻼﻥ ﺑﻴﺾ ﻗﺼﻴﺪﺗﻪ ﻭﺭﺳﺎﻟﺘﻪ ﻓﺄﻳﻦ ﺁﺛﺎﺭ ﺗﺒﻴﲔ ﺣﺠﺘﻚ ﺇﺫﺍ‬
‫ﻓﻤﺎ ﻳﻨﻔﻌﻚ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻭﺍﻟﱪﻫﺎﻥ ﻭﺇﻥ ﻗﻠﺖ ﺍﳉﺪﺍﻝ ﺍﳌﺘﺸﺎﺑﻜﺔ ﺃﻭ ﺟﺪﺍﻝ ﺍﳉﺒﻞ ﺣﲔ ﺣﺎﺳﺘﻚ ﺑﻌﻀﻪ ﺑﺒﻌﺾ‬
‫ﺑﺎﻟﻨﻘﺾ ﻭﺍﻟﻌﻠﺔ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻴﻪ ﻣﻦ ﺍﳋﺼﻮﻡ ﻓﻼ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﻠﻔﻈﺎﺕ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﻣﱳ ﺩﻟﻴﻠﻚ ﻣﻘﻄﻮﻋﺎﹰ‬
‫ﻣﻘﺎﻡ ﺃﻭ ﻣﻘﺎﻝ ﳛﺘﻤﻞ ﺍﳌﻐﺎﻟﻄﺔ ﻭﺍﳌﺪﺍﻓﻌﺔ ﻓﺎﻥ ﻛﺎﻥ ﺟﻮﺍﺑﻚ ﻣﻦ ﻏﲑ ﺑﺪ ﻣﻦ ﺟﻮﺍﺏ ﻓﺨﻮﺭ ﻳﻔﻬﻢ ﺍﳋﺎﻃﺮ ﻓﻤﺎ ﻫﺬﺍ‬
‫ﺿﻌﻴﻔﺔ ﺑﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻧﻔﺲ ﺍﳌﺴﺄﻟﺔ ﻓﻼ ﺑﺪ ﻣﻦ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﻏﲑ ﻣﻨﻘﻮﺽ ﻓﺎﳌﻨﻘﻮﺽ ﺍﻟﺴﺆﺍﻝ ﻓﻬﻮ ﻣﺪﺍﺧﻠﺔ‬
‫ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﺍﺑﺎﹰ ﻭﺇﺫﺍ ﺳﺌﻠﺖ ﻋﻦ ﺍﳊﺠﺔ ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﻟﺸﻲﺀ ﻓﺄﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﺮﻓﺘﻚ ﺑﺮﻫﺎﻥ ﻣﻌﻠﻮﻝ ﻻ‬
‫ﺑﻐﲑﻩ ﻓﺈﻥ ﻛﺎﻥ ﺑﻨﻔﺴﻪ ﻗﺎﻃﻊ ﻧﻘﻼﹰ ﺃﻭ ﻋﻘﻼﹰ ﻏﲑ ﻣﻨﻘﻮﺹ ﻓﻤﺸﻪ ﻭﻛﻦ ﺑﻪ ﻣﺴﺘﺪﻻ ﻓﺎﳌﻌﺮﻓﺔ ﺑﺎﻟﺸﻲﺀ ﺇﻣﺎ ﺑﻨﻔﺴﻪ ﺃﻭ‬

‫‪41‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻓﺎﻟﱪﺍﻫﲔ ﺍﻟﺘﺼﺪﻳﻘﻴﺔ ﻛﺎﻥ ﺑﺮﻫﺎ‪‬ﺎ ﺗﺼﺪﻳﻘﻬﺎ ﻓﻬﻮ ﺍﻟﱪﻫﺎﻥ ﺍﳌﻘﻄﻮﻉ ﺑﻪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﺳﺒﻴﻞ ﺍﻟﺒﻌﺾ ﺩﺍﺧﻼ ﻋﻠﻴﻪ‬
‫ﻭﻫﺬﺍ ﻟﻴﻞ ﺃﻭ ‪‬ﺎﺭ ﺃﻭ ﻋﺸﺮﺓ ﺃﻛﺜﺮ ﻣﻦ ﲬﺴﺔ ﻓﻬﺬﻩ ﻻ ﻳﻄﺮﺩ ﻋﻠﻴﻪ ﻣﺜﻞ ﻣﺎ ﺗﻘﻮﻝ ﻫﺬﺍ ﺭﺟﻞ ﻓﻼ ﺗﻔﺘﻘﺮ ﺃﻥ ﺗﱪﻫﻨﻪ‬
‫ﻷﻥ ﺗﺼﺪﻳﻘﻪ ﻳﻨﻘﺴﻢ ﻭﻻ ﻳﻔﺘﻘﺮ ﺇﱃ ﺑﺮﻫﺎﻥ ﻓﺄﺕ ﺑﺪﻟﻴﻞ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻌﲎ ﻓﻘﺪ ﻣﻌﲎ ﰲ ﺑﻌﺾ ﻭﻻ ﻳﻨﻌﻜﺲ‬
‫ﺑﺮﺍﻫﲔ ﻫﺬﻩ ﺍﻟﻌﻠﺔ ﻻ ﺗﻔﺎﺭﻕ ﻣﻌﻠﻮﳍﺎ ﻭﺇﻥ ﺍﳌﻌﻞ ﻻ ﻳﻜﻮﻥ ﳉﻬﻞ ﺃﻭ ﻟﻔﺤﻢ ﺃﻭ ﻗﺒﺤﻪ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻋﻠﻤﺖ ﺃﻥ‬
‫ﺍﻟﺪﻟﻴﻞ ﻓﻬﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻨﺎ ﺗﺼﺪﻳﻘﻴﺔ ﺃﻭ ﺑﺮﺍﻫﲔ ﻣﻌﻠﻮﻟﺔ ﺃﻭ ﻣﻨﻘﻮﻟﺔ ﻏﲑ ﻣﻨﻔﻮﺿﺔ ﻓﺈﺫﺍ ﺩﺧﻞ ﺍﻟﻨﻘﺾ ﺃﺯﺍﻝ ﺣﻜﻢ‬
‫ﺑﺎﳌﻠﺰﻡ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻄﻌﻦ ﻭﺍﻟﺘﺸﻜﻴﻞ ﰒ ﺍﻟﺘﻮﺍﺗﺮ ﻗﻄﻊ ﺍﻟﺪﻟﻴﻞ ﰒ ﺗﺴﺘﺪﻟﻮﻥ ﺑﺄﺧﺒﺎﺭ ﺍﻷﺣﺎﺩ ﻭﺍﳌﺮﺍﺳﻴﻞ ﻭﻗﺪ ﻋﻠﻤﺘﻢ‬
‫ﺍﻟﻌﻠﻢ ﺇﺫ ﳘﻜﻢ ﺇﳕﺎ ﻫﻮ ﻭﻗﺎﺋﻊ ﻭﺧﺼﻮﻣﺎﺕ ﻭﺇﻇﻬﺎﺭ ﻣﻨﺎﻗﺸﺎﺕ ﰲ ﺑﻨﻔﺴﻪ ﻋﻨﺪﻛﻢ ﻓﻬﻮ ﺩﻟﻴﻞ ﻭﻻ ﻳﻌﺘﱪﻭﻥ ﻓﻴﻪ‬
‫‪.‬ﺍﳊﻖ ﻗﻠﻴﻞ ﺭﻳﺎﺳﺎﺕ ﻭﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺇﻇﻬﺎﺭ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬

‫ﰲ ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ﻭﺁﺩﺍ‪‬ﺎ ﻭﺃﺳﺒﺎ‪‬ﺎ‬

‫ﻓﺄﻣﺎ ﺍﻟﺒﺎﻃﻦ ﻓﻄﻬﺎﺭﺓ ﺍﻟﻘﻠﺐ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺳﻮﻯ ﺍﷲ ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻓﺮﺽ ﻇﺎﻫﺮﺍﹰ ﺃﻭ ﺑﺎﻃﻨﺎﹰ‬
‫ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺻﺎﺭ ﺍﻟﻘﻠﺐ ﳏﻼ ﻟﻠﻔﻴﺾ ﺍﻟﺮﺑﺎﱐ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﺪﻧﻴﺔ ﺍﻹﳍﻴﺔ ﻭﻛﺸﻒ ﻣﻦ ﺍﻟﻘﻠﺐ ﻫﺬﻩ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﲰﺎﺀ ﺍﻷﺳﺮﺍﺭ ﻋﻦ ﻧﲑ‪‬ﺎﺭ ﺍﻟﻘﺪﺱ ﻓﺎﻧﺒﺠﺴﺖ ﻋﻴﻮﻥ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺗﺮﻗﻰ ﺍﻟﻌﻘﻞ ﻣﻦ ﺣﻀﻴﺾ ﺍﻟﺸﻬﻮﺍﺕ ﺇﱃ ﺃﻏﻄﻴﺔ‬
‫ﺇﱃ ﻛﺮﺳﻲ ﺍﳌﺮﺍﻗﺒﺔ ﰒ ﺇﱃ ﺍﳋﺎﺻﺔ ﻭﻣﻌﺎﺭﻓﻬﺎ ﰒ ﺇﱃ ﲰﺎﺀ ﻛﺸﻒ ﺃﺳﺮﺍﺭ ﺍﻟﺮﺑﻮﺑﻴﺔ ﰒ ﻳﺘﺮﻗﻰ ﺍﻟﻌﻘﻞ ﺍﳉﻮﻫﺮ ﺍﻟﻜﺎﻣﻞ‬
‫ﺃﻧﻮﺍﺭﻫﺎ ﻋﻠﻰ ﻫﻴﺎﻛﻞ ﺍﻟﻄﺒﺎﻉ ﺍﳌﻈﻠﻤﺔ ﻭﳚﺮﻯ ﻋﺮﺵ ﺣﻀﺮﺓ ﺍﻟﻘﺪﺱ ﰒ ﺗﻘﺪﻡ ﻟﻪ ﻣﻮﺍﺋﺪ ﻓﻮﺍﺋﺪ ﲢﻒ ﺍﶈﺒﺔ ﻓﻴﺸﺮﻕ‬
‫ﻓﻤﻨﻬﻢ ﺷﻘﻲ ﻭﺳﻌﻴﺪ ﻭﺇﺫﺍ ﻛﺸﻔﺖ ﻟﻚ ﻫﺬﻩ ﺍﳌﻤﻠﻜﺔ ﺍﻟﺒﺎﻃﻨﺔ ﱂ ﻗﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻮﻕ ﻟﻮﺡ ﺍﻟﺘﻤﺠﻴﺪ ﺑﻄﺮﻳﻖ ﺍﻟﺘﺄﻳﻴﺪ‬
‫ﺟﺎﻣﻊ ﺑﲔ ﺍﻷﺣﺒﺎﺏ ﻭﰲ ﺍﻟﻄﺒﺎﻉ ﺍﳌﺘﻨﺎﻓﺮﺍﺕ ﻣﻔﺮﻕ ﺑﻴﻨﻬﻢ‪" .‬ﻓﺘ‪ ‬ﻤ‪‬ﻨﻮﺍ ﺍﳌﹶﻮﺕ‪ ‬ﺗﻠﺘﻔﺖ ﻋﻠﻰ ﺍﳌﻮﺕ ﻓﺈﻥ ﺍﳌﻮﺕ ﻫﻮ‬
‫‪.‬ﺻﺎﺩِﻗِﲔ‪ ."‬ﻭﻗﺪ ﲰﻌﺖ ﺍﻟﻨﻈﻢ ﻓﻴﻪ ﺷﻌﺮﺍﹰ ﺇﻥ ﻛﹸﻨﺘ‪ ‬ﻢ‪‬‬
‫ﺇﻥ ﻛﺎﻥ ﴰﻠﻚ ﺑﺎﻷﺣﺒﺎﺏ‬ ‫ﺳﻬﻞ ﻋﻠﻴﻚ ﺍﻟﺬﻱ ﺗﻠﻘﺎﻩ‬

‫‪42‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﳚﺘﻤﻊ‬ ‫ﻣﻦ ﺃﱂ‬
‫ﺍﻟﻨﺴﻴﻢ ﻭﻧﺎﺩﻯ ﻣﻨﺎﺩ ﺍﻟﺘﻘﺪﱘ‪ .‬ﻭﰲ ﺫﻟﻚ ﻓﺈﺫﺍ ﻃﻠﻌﺖ ﻋﻠﻴﻚ ﻛﺎﺳﺎﺕ ﺍﻟﻮﺻﺎﻝ ﰲ ﺩﺍﺭ ﺍﻟﺘﺨﻠﻴﺔ ﻭﻫﺒﺖ ﺭﻳﺢ‬
‫‪.‬ﻳﻀﻲﺀ‪ .‬ﻭﻟﻮ ﱂ ﲤﺴﻪ ﻧﺎﺭ ﻓﻠﻴﺘﻨﺎﻓﺲ ﺍﳌﺘﻨﺎﻓﺴﻮﻥ‪ .‬ﻓﻌﻨﺪ ﺫﻟﻚ ﺗﺼﲑ ﺭﻭﺣﻚ ﻣﻠﻜﺎ‬

‫ﳎﺮﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺍﳋﻠﻖ ﻭﺻﻨﻔﻬﻢ ﺛﻼﺛﺔ ﺃﺻﻨﺎﻑ ﻓﻄﺎﺋﻔﺔ ﻋﻘﻞ ﳎﺮﺩ ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ ﻭﻃﺎﺋﻔﺔ ﺷﻬﻮﺓ ﻭﺃﻋﻠﻢ ﺃﻥ‬
‫ﻋﻘﻠﻪ ﺷﻬﻮﺗﻪ ﺍﻟﺘﺤﻖ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻃﺎﺋﻔﺔ ﻋﻘﻞ ﻭﺷﻬﻮﺓ ﻭﻫﻢ ﺑﻨﻮ ﺁﺩﻡ ﻭﻫﻢ ﻭﺳﻂ ﺑﲔ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻓﻤﻦ ﻏﻠﺐ ﻭﻫﻢ‬
‫‪.‬ﺃﻣﺮﺕ ﺑﺎﳌﻼﺋﻜﺔ ﻭﻣﻦ ﻏﻠﺒﺖ ﺷﻬﻮﺗﻪ ﻋﻘﻠﻪ ﺍﻟﺘﺤﻖ ﺑﺎﻟﺒﻬﺎﺋﻢ‪ .‬ﻓﺎﺳﺘﻘﻢ ﻛﻤﺎ‬
‫ﻳﺪﻳﻚ ﻗﺒﻞ ﺍﻟﻮﺿﻮﺀ ﺛﻼﺛﺎﹰ ﻭﺍﺳﺘﻘﻴﻞ ﰒ ﺗﻌﻮﺩ ﺇﱃ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﻈﺎﻫﺮﺓ‪ .‬ﻗﺪﻡ ﺍﳌﺎﺀ ﺍﻟﻄﺎﻫﺮ ﰲ ﺍﻹﻧﺎﺀ ﺍﳌﺨﻤﺮ ﻭﺍﻏﺴﻞ‬
‫ﺑﺎﻟﺘﺴﻤﻴﺔ ﻭﺍﻟﺴﻮﺍﻙ ﻭﺍﻟﻨﻴﺔ ﰲ ﻣﺒﺪﺃ ﺍﻟﻔﺮﺽ ﻓﻔﺮﺽ ﻟﻮﺿﻮﺋﻚ ﺍﻟﻘﺒﻠﺔ ﻭﻛﻦ ﻋﻠﻰ ﻧﺸﺮ ﺧﻮﻑ ﺍﻟﻨﻀﺢ ﻭﻋﻠﻴﻚ‬
‫ﰒ ﻏﺴﻞ ﺍﻟﻮﺟﻪ ﰒ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﺇﱃ ﺍﳌﺮﻓﻘﲔ ﻭﻣﺴﺢ ﺍﳌﻘﺒﻞ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﺳﺘﺔ ﺍﻟﻨﻴﺔ ﻋﻨﺪ ﺃﻭﻝ ﺟﺰﺀ ﻣﻦ ﺍﻟﻮﺧﻪ‬
‫ﺍﻟﻜﻌﺒﲔ ﰒ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﺍﳌﻮﺍﻻﺓ ﰲ ﺃﺻﺢ ﺍﻟﻮﺟﻬﲔ ﰒ ﻏﺴﻞ ﺍﳊﻴﺾ ﻭﺍﳉﻨﺎﺑﺔ ﺑﻮﺿﻮﺀ ﺍﻟﺮﺃﺱ ﻭﻏﺴﻞ ﺍﻟﺮﺟﻠﲔ ﻣﻊ‬
‫ﻣﺘﻤﻜﻨﺎﹰ ﰒ ﺯﻭﺍﻝ ﺛﻼﺛﺎﹰ ﺛﻼﺛﺎﹰ ﻭﻧﻴﺘﻪ ﻭﻧﻴﺔ ﻏﺴﻞ ﺍﳉﻨﺎﺑﺔ ﺃﻭ ﺍﳊﻴﺾ ﰒ ﻣﻨﺎﻗﺾ ﺍﻟﻮﺿﻮﺀ ﻭﻫﻲ ﺍﻟﻨﻮﻡ ﻗﺎﻋﺪﺍﹰ ﻭﻏﺴﻞ‬
‫ﺍﻟﻼﻣﺲ ﺩﻭﻥ ﺍﳌﻠﻤﻮﺱ ﰲ ﺃﺻﺢ ﺍﻟﻌﻘﻞ ﺑﺄﻱ ﻓﻦ ﻛﺎﻥ ﰒ ﳌﺲ ﺍﻟﺮﺟﻞ ﺍﳌﺮﺃﺓ ﻭﻻ ﺣﺎﺋﻞ ﺑﻴﻨﻬﻤﺎ ﻭﻟﻨﻘﺾ ﻃﻬﺮ‬
‫ﰲ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﻴﺴﺮﻯ ﰲ ﺍﳋﺮﻭﺝ ﻭﻻ ﻳﺴﺘﺪﺑﺮ ﺍﻟﻮﺟﻬﲔ ﻭﳌﺲ ﺍﻟﻔﺮﺝ‪ .‬ﰒ ﺁﺩﺍﺏ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ ﺑﺎﻟﻘﺪﻡ ﺍﻟﻴﻤﲎ‬
‫ﻭﺭﺍﺀ ﺳﺘﺮ ﻭﺧﺎﺋﻞ ﻭﻳﻨﺤﻰ ﻣﺎ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﷲ ﻣﻦ ﻋﻠﻴﻪ ﻭﳚﻮﺯ ﻭﻻ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﺔ ﻭﻻ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﺇﻻ ﻣﻦ‬
‫ﺣﺮﻣﺔ ﻛﺎﳌﻄﻌﻢ ﻭﻏﲑﻩ ﻭﻻ ﳚﻮﺯ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﻌﻈﻢ ﺃﻭ ﺟﺎﺭﺡ ﺃﻭ ﳑﺎ ﻳﺆﺫﻱ ﺍﶈﻞ ﺍﻻﺳﺘﻨﺠﺎﺀ ﺑﻜﻞ ﻃﺎﻫﺮ ﺇﻻ ﻣﺎﻟﻪ‬
‫ﳊﻤﺎ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻻ ﺗﺴﺘﻨﺠﻮﺍ ﺑﺎﻟﻌﻈﻢ ﻓﺈﻧﻪ ﻃﻌﺎﻡ ﺇﺧﻮﺍﻧﻜﻢ ﺍﻟﺸﻴﺎﻃﲔ ﻓﺈﻥ ﺍﷲ ﻳﻜﺴﻮﻩ ﻓﻘﺪ ﻗﺎﻝ ﺻﻠﻰ‬
‫ﺩﺧﻮﻟﻪ‪" :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﻓﻴﺄﻛﻠﻮﻩ" ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﻳﻌﻘﺐ ﺍﻻﺳﺘﺠﻤﺎﺭ ﺑﺎﳌﺎﺀ ﻭﻫﻲ ﻃﻬﺎﺭﺓ ﺃﻫﻞ ﻓﻨﺎﺀ ﻭﻳﻘﻮﻝ ﰲ‬
‫ﻳﻘﻮﻝ‪" :‬ﻏﻔﺮﺍﻧﻚ ﺍﳊﻤﺪ ﺍﷲ ﺍﻟﺬﻱ ﺑﻚ ﻣﻦ ﺍﳋﺒﺚ ﻭﺍﳋﺒﺎﺋﺚ ﻭﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﺲ ﺍﻟﻨﺠﺲ " ﻓﺈﺫﺍ ﺧﺮﺝ‬
‫‪".‬ﺃﺧﺮﺝ ﻋﲏ ﺍﻷﺫﻯ ﻭﻋﺎﻓﺎﱐ‬

‫‪43‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﳌﺎﺀ ﺍﻟﺮﺍﻛﺪ ﻭﻻ ﺛﻘﺐ ﺃﺭﺽ ﻭﻻ ﻋﻠﻰ ﻗﺎﺭﻋﺔ ﻃﺮﻳﻖ ﺃﻭ ﺷﺎﻃﺊ ﻭﲢﺖ ﺷﺠﺮﺓ ﻣﺜﻤﺮﺓ ﻭﻏﲑﻩ ﻭﻻ ﳚﻮﺯ ﺍﻟﺒﻮﻝ ﰲ‬
‫ﻭﻋﺒﺎﺭ ﳚﻮﺯ ﺍﻟﺘﻴﻤﻢ ﻣﻦ ﻋﺬﺭ ﻃﺎﺭﺉ ﺃﻭ ﺑﺮﺩ ﳐﻮﻑ ﻃﺎﺭﺉ ﺃﻭ ﺟﺮﺍﺡ ﺃﻭ ﺣﺪﻭﺙ ﲦﲔ ﻓﻴﺠﻮﺯ ﺍﻟﺘﻴﻤﻢ ﺑﺘﺮﺍﺏ ﰒ‬
‫ﻟﻮﺟﻬﻪ ﻭﻳﺪﻳﻪ ﻗﺎﻝ ﻏﲑﻧﺎ ﳚﻮﺯ ﺗﻌﻠﻖ ﺑﺎﻟﻴﺪ ﻭﳚﻮﺯ ﻋﻦ ﺍﳊﻴﺾ ﻭﺍﳉﻨﺎﺑﺔ ﻣﻊ ﺍﻷﻋﺬﺍﺭ ﺍﳌﺨﻮﻓﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺑﻀﺮﺑﺘﲔ‬
‫ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﻭﻧﺰﻉ ﺍﳋﺎﰎ ﻣﻦ ﺑﺎﻟﻴﺪ ﻭﳚﻮﺯ ﺍﻟﺘﻴﻤﻢ ﺑﻜﻞ ﻣﺎ ﺻﻌﺪ ﻋﻦ ﺍﻷﺭﺽ ﻣﻦ ﺣﺠﺮ ﺃﻭ ﺟﺪﺍﺭ ﻭﻟﻜﻦ ﺑﻌﺪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﳚﻮﺯ ﺍﳌﺴﺢ ﻋﻠﻰ ﻟﻠﻤﺘﻴﻤﻢ ﺃﻥ ﻳﺼﻠﻰ ﺑﺎﳌﺘﻮﺿﺊ ﻓﻘﺪ ﻓﻌﻞ ﺫﻟﻚ ﺃﺻﺤﺎﺏ‬
‫‪.‬ﺍﳉﺒﺎﺋﺮ ﺑﺸﺮﻁ ﺍﻟﻄﻬﺎﺭﺓ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻛﻤﻞ ﺳﻨﺘﻬﺎ ﲦﺎﱐ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺃﻋﻠﻢ ﺃﻥ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻔﺮﺽ ﻫﻲ ﲬﺲ ﺻﻠﻮﺍﺕ ﻭﺭﻛﻌﺎ‪‬ﺎ ﺳﺒﻊ ﻋﺸﺮﺓ ﺭﻛﻌﺔ‬
‫ﻭﻃﻬﺎﺭﺓ ﺍﻟﺜﻮﺏ ﻭﺍﻟﺒﺪﻥ ﻭﺍﳌﻜﺎﻥ ﻭﺍﺳﺘﻘﺒﺎﻝ ﺍﻟﻘﺒﻠﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻣﺜﻞ ﻛﻤﺎﻝ ﺍﻟﻮﺿﻮﺀ ﺑﺎﳌﺎﺀ ﺍﻟﻄﺎﻫﺮ‬
‫ﰲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻭﺍﻻﻋﺘﺪﺍﻝ ﺑﲔ ﺍﻟﺴﺠﺪﺗﲔ ﻭﺍﻟﺮﻓﻊ ﻣﻦ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻹﺗﻴﺎﻥ ﺑﺘﺸﺪﻳﺪﺍﺕ ﺍﻟﻔﺎﲢﺔ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ‬
‫ﻣﺮﺍﺕ ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻟﻌﻈﻴﻢ ﻭﲝﻤﺪﻩ ﻭﺗﻘﻮﻝ ﰲ ﺍﻟﺴﺠﻮﺩ ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻷﻋﻠﻰ ﻭﻗﻮﻟﻚ ﰲ ﺍﻟﺮﻛﻮﻉ ﺛﻼﺙ‬
‫‪.‬ﺃﻗﻞ ﺍﻟﻜﻤﺎﻝ ﰒ ﺍﻻﻛﺘﻨﺎﻑ ﻭﲝﻤﺪﻩ ﻣﺜﻠﻬﺎ ﻭﻫﻮ‬
‫ﻭﻗﺖ ﺍﻷﺩﺍﺀ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻭﻗﺖ ﺍﻟﻈﻬﺮ ﻭﻣﻌﺮﻓﺔ ﺍﻷﻭﻗﺎﺕ ﻓﻮﻗﺖ ﺍﻟﺼﺒﺢ ﺇﺫﺍ ﺗﺒﲔ ﺍﻟﻔﺠﺮ ﺍﻟﺜﺎﱐ ﻭﻳﺒﻘﻰ‬
‫ﺍﻷﺩﺍﺀ ﺇﱃ ﻭﻗﺖ ﺍﻟﻌﺼﺮ ﺇﺫﺍ ﺻﺎﺭ ﻇﻞ ﻛﻞ ﺷﻲﺀ ﻣﺜﻠﻪ ﻭﺯﺍﺩ ﺇﺫﺍ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﻣﻦ ﻭﺳﻂ ﺍﻟﻔﻠﻚ ﻭﻳﺒﻘﻰ ﻭﻗﺖ‬
‫ﺍﻷﺩﺍﺀ ﺇﱃ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﻭﺍﳌﻐﺮﺏ ﻣﻊ ﻃﻠﻮﻉ ﺍﻟﻠﻴﻞ ﻭﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ ﺇﺫﺍ ﻏﺎﺏ ﻋﻠﺒﻪ ﺃﺩﱏ ﺯﻳﺎﺩﺓ ﻭﻳﺒﻘﻰ ﻭﻗﺖ‬
‫ﻭﺍﻷﺫﺍﻥ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺍﳌﺰﱐ ﺇﺫﺍ ﻏﺎﺏ ﺍﻟﺸﻔﻖ ﺍﻷﺑﻴﺾ ﻭﻫﻮ ﻭﻗﺖ ﺻﻼﺓ ﺍﳌﺘﻘﲔ ﻭﺍﻷﺑﺮﺍﺭ ﺍﻟﺸﻔﻖ ﺍﻷﲪﺮ‬
‫ﺗﺴﺘﺤﻲ ﻣﻦ ﺳﻠﻄﺎﻧﻚ ﺃﻣﺎ ﺷﺮﻁ ﻻ ﻓﺮﺽ ﺇﻻ ﻋﻠﻰ ﺍﻟﻜﻔﺎﻳﺔ ﰒ ﺗﻠﺰﻡ ﻗﻮﺍﻧﲔ ﺍﻵﺩﺍﺏ ﻭﺗﺴﺘﺤﻲ ﻣﻦ ﺍﷲ ﻛﻤﺎ‬
‫"ﺃﻳ‪‬ﺤ‪‬ﺴﺐ‪ ‬ﺃﻥ ﻟﹶﻢ‪ ‬ﻳﺮﻩ‪ ‬ﺃﺣﺪ" ﻭﺗﻌﻈﻢ ﺷﻌﺎﺋﺮ ﺍﷲ ‪:‬ﲰﻌﺖ ﺍﳋﱪ ﻻ ﲡﻌﻠﲏ ﺃﻫﻮﻥ ﺍﻟﻨﺎﻇﺮﻳﻦ ﺇﻟﻴﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‬

‫‪44‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺷﺪﺓ ﺍﳊﺮ ﻛﻤﺎ ﻗﺎﻝ‪" :‬ﺃﺑﺮﺩﻭﺍ ﺑﺎﻟﻈﻬﺮ‪ .‬ﻭﻧﻮﺭﻭﺍ ﰲ ﺍﻟﻔﺠﺮ‪ .‬ﻭﺃﺧﺮﻭﺍ ﰲ ﻭﺗﺄﰐ ‪‬ﺎ ﰲ ﺃﻭﻗﺎ‪‬ﺎ ﺇﻻ ﺍﻟﻈﻬﺮ ﰲ‬
‫‪".‬ﺍﻟﻌﺼﺮ‬

‫ﻳﻮﻡ ﺑﻜﻮﺍﻣﻞ ﺍﻟﻨﻮﺍﻓﻞ ﻣﺜﻞ ﺍﻟﻀﺤﻰ ﻭﺍﻟﺘﺮﺍﻭﻳﺢ ﻭﺍﻟﺼﻼﺓ ﺑﲔ ﺍﳌﻐﺮﺑﲔ ﻭﺃﻭﺭﺍﺩ ﺍﻟﻠﻴﻞ ﻭﺍﻟﺴﺤﺮ ﻭﺳﻨﻦ ﰒ ﺗﺄﺗﻰ‬
‫ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺍﳉﻤﻌﺔ ﺍﻟﻌﺸﺮﺓ ﻭﺁﺩﺍ‪‬ﺎ ﻣﺜﻞ ﺍﻻﻏﺘﺴﺎﻝ ﻭﺍﻟﺴﺒﻖ ﺇﻟﻴﻬﺎ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻜﻬﻒ ﻭﻛﺜﺮﺓ ﺍﻟﺼﻼﺓ‬
‫ﻭﺗﻄﻠﺐ ﻓﻌﻠﻬﺎ ﰲ ﺍﻹﺣﻴﺎﺀ ﻭﺗﺄﰐ ﻓﻴﻬﺎ ﺑﺼﻼﺓ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻮﺍﻇﺐ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺍﻟﺴﺒﻌﻴﻨﻴﺔ ﻗﺒﻞ ﺍﻟﺰﻭﺍﻝ‬
‫ﺗﻘﺮﺃ ﺑﻌﺪ ﺍﻟﻔﺎﲢﺔ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﻣﺮﺓ ﻭﺛﻼﺙ ﻣﺮﺍﺕ ﻗﻞ ﻫﻮ ﺍﷲ ﺍﳊﺎﺟﺔ ﻣﻦ ﺍﺛﻨﱵ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺑﺴﺖ ﺗﺴﻠﻴﻤﺎﺕ‬
‫ﺍﻟﺼﻼﺓ ﺗﺴﺠﺪ ﺑﻌﺪ ﺍﻟﺴﻼﻡ ﻓﺘﻘﻮﻝ ﰲ ﺳﺠﻮﺩﻙ ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﻟﺒﺲ ﺍﻟﻌﺰ ﻭﻗﺎﻝ ﺑﻪ ﺃﺣﺪ ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﲨﻴﻊ‬
‫ﺗﻌﻄﻒ ﺑﺎ‪‬ﺪ ﻭﺗﻜﺮﻡ ﺑﻪ ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺃﺣﺼﻰ ﻛﻞ ﺷﻲﺀ ﺑﻌﻠﻤﻪ ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻨﺒﻐﻲ ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ‬
‫ﻋﺮﺷﻚ ﺇﻻ ﻟﻪ ﺳﺒﺤﺎﻥ ﺫﻱ ﺍﻟﻌﺰ ﻭﺍﻟﻜﺮﻡ ﺳﺒﺤﺎﻥ ﺫﻱ ﺍﻟﻄﻮﻝ ﻭﺍﻟﺮﲪﺔ ﺃﺳﺄﻟﻚ ﺍﻟﻠﻬﻢ ﲟﻌﺎﻗﺪ ﺍﻟﻌﺰ ﻋﻦ ﺍﻟﺘﺴﺒﻴﺢ‬
‫ﻻ ﳚﺎﻭﺯﻫﻦ ﺑﺮ ﻭﻣﻨﺘﻬﻰ ﺍﻟﺮﲪﺔ ﻣﻦ ﻛﺘﺎﺑﻚ ﻭﺑﺄﺳﻚ ﺍﻷﻋﻈﻢ ﻭﺟﺪﻙ ﺍﻷﻋﻠﻰ ﻭﺑﻜﻠﻤﺎﺗﻚ ﺍﻟﺘﺎﻣﺎﺕ ﻛﻠﻬﺎ ﺍﻟﱵ‬
‫ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﻨﺠﺴﺔ ﻭﻻ ﻓﺎﺟﺮ ﺃﻥ ﺗﺼﻠﻲ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﰒ ﺗﺴﺄﻝ ﺣﻮﺍﺋﺠﻚ ﺍﳉﺎﺋﺰﺓ ﻭﻻ ﺗﺼﻞ‬
‫ﺑﺎﳌﺴﻜﻨﺔ ﺑﻪ ﻭﺍﻟﺬﻝ ﻭﺍﻟﺼﻐﺎﺭ ﻓﺈﺫﺍ ﺍﺟﺘﻤﻊ ﻭﺍﳌﻮﺍﺿﻊ ﺍﳌﻐﺼﻮﺑﺔ ﻭﻻ ﰲ ﺛﻮﺏ ﺣﺮﻳﺮ ﻭﻻ ﰲ ﺧﺎﰎ ﺫﻫﺐ ﻭﺗﻘﻮﻡ‬
‫ﺍﻟﺼﻮﺭ ﻓﻈﻬﻮﺭ ﺍﳋﻄﻴﺐ ﰲ ﺍﳌﻮﻋﻈﺔ ﻛﺘﺠﻠﻲ ﺍﳊﻖ ﺑﻌﺘﺐ ﺍﻟﻨﺎﺱ ﳛﺴﺒﻪ ﺍﻟﻘﻴﺎﻣﺔ ﻭﲢﺴﺐ ﺻﻮﺕ ﺍﳌﺆﺫﻥ ﻛﻨﻔﺦ‬
‫ﺍﻟﺼﻼﺓ ﻛﻘﻴﺎﻣﻬﻢ ﰲ ﺍﳌﻮﻗﻒ ﰒ ﺍﻻﻧﺼﺮﺍﻑ ﰲ ﺍﳌﺴﺠﺪ ﻛﺘﻔﺮﻗﻬﻢ ﻳﻮﻡ ﺍﳌﻌﺎﺩ‪ :‬ﺍﳋﻠﻖ ﻭﺍﻟﺘﻮﺑﻴﺦ‪ .‬ﻭﻗﻴﺎﻡ ﺍﻟﻨﺎﺱ ﰲ‬
‫ﻭﻓﺮﻳﻖ ﰲ ﺍﻟﺴﻌﲑ ﻭﺍﻟﺴﺮ ﰲ ﺍﻟﻮﺿﻮﺀ ﻫﻮ ﻃﻬﺎﺭﺓ ﺍﻷﻋﻀﺎﺀ ﻭﺗﻨﺒﻴﻬﻬﺎ ﻭﺍﻟﺸﺠﺮﺓ ﺍﻵﺩﻣﻴﺔ ﻛﻐﲑﻫﺎ ﻓﺮﻳﻖ ﰲ ﺍﳉﻨﺔ‬
‫‪.‬ﻣﻦ ﺍﻟﺸﺠﺮ ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺧﺪﻣﺔ‬
‫ﻛﺎﻟﻮﺿﻮﺀ ﻭﺍﻟﻐﺴﻞ ﻭﺗﻨﻈﻴﻔﻬﺎ ﻭﺧﺪﻣﺘﻬﺎ ﻛﺤﺴﻦ ﺁﺩﺍ‪‬ﺎ‪ .‬ﻓﺘﻘﻠﻴﻢ ﻓﺮﻭﻋﻬﺎ ﻛﻘﺺ ﺍﻷﻇﻔﺎﺭ ﻭﺍﳊﻠﻖ‪ .‬ﻭﺷﺮ‪‬ﺎ ﺍﳌﺎﺀ‬
‫ﺍﻟﻌﻠﻮﻡ ﻋﻦ ﺳﻮﺍﻗﻲ ﺍﳋﺪﻣﺔ ﻭﺻﻮﻥ ﺍﻟﻨﻔﻮﺱ ﻋﻦ ﺍﻟﻘﺒﺎﺋﺢ ﻭﺍﻟﺮﺫﺍﺋﻞ ﻭﺗﺮﻙ ﺍﻟﻌﻀﻼﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺇﻧﺒﺎﺕ ﺑﻘﻮﻝ‬
‫ﻣﻴﺎﻩ ﺍﻟﻔﻀﻞ ﰲ ﳎﺎﺭﻱ ﺃ‪‬ﺎﺭ ﺍﻟﻌﻘﻮﻝ ﻳﻜﺴﺐ ﰲ ﺍﻟﺸﺠﺮﺓ ﻧﻮﺡ ﲪﺎﻡ ﺍﶈﺒﺔ ﻭﺻﻔﲑ ﺳﻴﺎﻃﻬﺎ ﻭﺣﺮﻣﺘﻬﺎ ﻭﺟﺮﻳﺎﻥ‬

‫‪45‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺃﺣﺪﺍﻕ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﲤﺎﻡ ﺍﳌﻌﺮﻓﺔ ﻭﺃﻧﻮﺍﺭ ﺍﻟﻴﻘﲔ ﰲ ﺑﺮﻙ ﺍﻟﱪﻛﺎﺕ ﻭﺻﻔﺎﺀ ﻧﺴﻴﻢ ﺍﻟﺼﺪﻕ ﰲ ﺟﻮﺍﺯ ﺑﻠﻴﻞ‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺃﻫﺪﺍﺏ ﺍﻟﺸﺠﺮﺓ ﳐﺎﻃﺒﺔ ﻭﺃﻧﻮﺍﺭ ﺍﻟﻴﻘﲔ ﰲ ﺑﺮﻙ ﺍﻟﱪﻛﺎﺕ ﻭﺻﻔﺎﺀ ﻧﺴﻴﻢ ﺍﻟﺼﺪﻕ ﰲ ﺟﻮﺍﺯ ﺃﺣﺪﺍﻕ‬
‫ﺳﲑﻭﺍ ﻣﻦ ﻗﻮﺍﻟﻴﺐ ﺍﻷﻏﺒﺎﺭ ﺇﱃ ﺍﻟﺸﺠﺮﺓ ﺍﻟﺰﻳﺘﻮﻧﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺑﺄﻧﻮﺍﺭ ﺍﻹﳝﺎﻥ ﻭﻣﻨﺎﺩﻯ ﺍﻷﺯﻝ ﻳﻨﺎﺩﻱ ﺑﻘﻠﻮﺏ ﺍﳌﺮﻳﺪﻳﻦ‬
‫"ﻳ‪‬ﻜﺎﺩ‪ ‬ﺯ‪‬ﻳﺘ‪‬ﻬﺎ ﻳ‪‬ﻀﻲﺀ ﻭﻟﹶﻮ ﻟﹶﻢ ﺗ‪‬ﻤﺴ‪‬ﺴﻪ‪ ‬ﻧﺎﺭ" ﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻻ ﻳ‪‬ﺰﺍ ﻝﹸ ﺍﻟﱵ ﻟﻴﺴﺖ ﺑﺸﺮﻗﻴﺔ ﻭﻻ ﻏﺮﺑﻴﺔ‬
‫ﻳ‪‬ﺴﻤ‪‬ﻊ‪ ‬ﺑﻪِ ﻭﺑ‪‬ﺼ‪‬ﺮﻩ‪ ‬ﺍﻟﺬﻱ ﻳﺒﺼِﺮ ﺑﻪِ ﻋ‪‬ﺒﺪِﻱ ﺍﳌﺆﻣِﻦ ﻳ‪‬ﺘ‪‬ﻘﺮﺏ‪ ‬ﺇﱄ ﺑﺎﻟﻨ‪‬ﻮﺍﻓِﻞ ﺣﱴ ﺃﺣﺒﻪ‪ ‬ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ‪ ‬ﺻِﺮﺕ‪ ‬ﺳ‪‬ﻤﻌ‪‬ﻪ‪ ‬ﺍﻟﺬﻱ‬
‫ﺃﻗﻞ ﻣﺎ ﺃﻋﻄﻴﻪ ﺃﻥ ﺃﺧﺮﻕ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﺭﻭﺯﻧﺔ ﻳﺮﺍﰊ ‪‬ﺎ ﻭﻳﻨﻈﺮ ﻣﻦ ﻓﹶﱯ ﻳ‪‬ﺴﻤ‪‬ﻊ ﻭﰊ ﻳ‪‬ﺒﺼِﺮ" ﻓﻤﻦ ﻳﺒﺼﺮ ﻭﻳﺴﻤﻊ ﰊ‬
‫ﻳﻔﺮﻕ ﺑﻪ ﺑﲔ ﺣﻘﺎﺋﻖ ﻣﻌﻠﻮﻣﺎﺕ ﻣﻌﻨﺎﻩ ﲢﻤﻞ ﻗﻠﻮ‪‬ﻢ ﰲ ﺻﻼ‪‬ﻢ ﺇﱃ ﺣﻈﲑﺓ ﺍﻟﻘﺪﺱ ﻏﲑ ﻣﺜﺎﻝ ﻭﺃﻋﻄﻴﻪ ﻧﻮﺭﺍ‬
‫ﻭﻳﻨﺠﻠﻲ ﺟﻼﻝ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻣﻦ ﺍﻟﺪﳝﻮﻣﻴﺔ ﻭﻳﻈﻬﺮ ﳍﻢ ﴰﻮﺱ ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺻﻔﺎﺀ ﲰﺎﺀ ﺣﻘﺎﺋﻖ ﺍﻟﻘﻠﻮﺏ ﻓﻴﺸﺎﻫﺪﻭﻥ‬
‫ﺍﻟﺴﻼﻡ‪" :‬ﺃﺭﺣﻨﺎ ‪‬ﺎ ﻳﺎ ﺑﻼﻝ" ﳍﻢ ﺣﺎﻻﺕ ﺍﻵﺧﺮﺓ ﺑﺬﺍ‪‬ﺎ ﻣﺜﻞ ﻣﻴﺰﺍﻥ ﺍﻟﻌﻘﻞ ﻭﺻﺮﺍﻁ ﺍﻟﻴﻘﲔ ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﻟﻪ ﻋﻠﻴﻪ‬
‫‪.‬ﻭﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭ ﺃﺳﺠ‪‬ﺪ ﻭﺃﻗﺘ‪‬ﺮِﺏ"‬
‫ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﺼﺎﺩﻕ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻋﻨﺪ ﺳﺠﻮﺩ ﺍﻟﻌﺎﺭﻑ ﻟﺬﻱ ﺍﳌﻌﺎﺭﺝ ﻳﺮﻓﻊ ﺍﳊﺠﺎﺏ ﻓﲑﻓﻊ ﺍﻟﻘﻠﻮﺏ ﻗﺎﻝ ﺟﻌﻔﺮ‬
‫ﻓﻴﻌﻄﻰ ﻣﺎ ﺗﺮﻳﺪ ﻟﺘﺎﺑﻌﺘﻬﺎ ﳌﺎ ﺇﱃ ﺳﺪﺭﺓ ﺍﳌﻨﺘﻬﻰ ﻓﺘﺠﻠﻰ ﳍﺎ ﺃﻧﻮﺍﺭ ﺍﻟﻘﺪﺱ ﻭﻳﻔﺘﺢ ﳍﺎ ﺃﺑﻮﺍﺏ ﺟﻨﺎﺕ ﺣﺮﻡ ﺍﳊﻖ‬
‫‪:‬ﺗﺮﻳﺪ ﻛﻤﺎ ﲤﺜﻞ ﻓﻴﻪ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺷﻌﺮ‬
‫ﻓﺄﺗﺮﻙ ﻣﺎ ﺃﺭﻳﺪ ﳌﺎ‬ ‫ﺃﺭﻳﺪ ﻋﻄﺎﺀﻫﺎ ﻭﺗﺮﻳﺪ‬
‫ﺗﺮﻳﺪ‬ ‫ﻣﲏ‬
‫ﺍﻟﻮﺳﺎﻭﺱ ﻋﻦ ﺻﻔﺖ ﺍﻟﻘﻠﻮﺏ ﰲ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﻮﺳﺎﻭﺱ ﺍﳌﺮﺫﻟﺔ ﺣﻈﻴﺖ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻟﺮﻓﻊ ﻏﻤﺎﻡ ﺍﻟﻐﻢ ﻭﻇﻠﻢ ﻭﺇﺫﺍ‬
‫ﻋﺮﺻﺎﺕ ﺍﻟﻘﻠﻮﺏ ﻓﻬﻨﺎﻙ ﻧﺸﺎﻫﺪ ﺍﻷﻓﻼﻙ ﻭﺍﻷﻣﻼﻙ ﻣﺜﻞ ﻣﺎ ﻧﻈﻤﻪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﺴﱵ‬
‫ﺭﺅﻳﺔ ﺍﳊﻖ ﺑﺎﻟﻌﻤﻰ ﻋﻦ‬
‫ﻭ ﻋﻴﻮﻥ ﺗﺮﻧﻮ ﺑﻪ ﺳﺘﺮﺍﻩ‬
‫ﺳﻮﺍﻩ‬
‫ﻫﻮ ﰲ ﺍﻟﻜﻞ ﻇﺎﻫﺮ ﻏﲑ ﺃﻥ ﺳﺘﺮﺍﻩ ﳍﻮ ﺑﺎﻟﻌﻴﺶ ﻭﺍﳍﻮﺍ‬

‫‪46‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻝ‬
‫ﺷﺠﺮﺓ ﺃﺭﺍﺩ ﺃﺣﺪ ﺃﻥ ﻳﺼﻠﻰ ﲢﺘﻬﺎ ﻓﻮﺟﺪ ﻓﻴﻬﺎ ﻭﺳﺄﺿﺮﺏ ﻟﻚ ﻣﺜﻼ ﻓﺄﻗﻮﻝ ﺃﻋﻠﻢ ﺃﻥ ﺍﻟﻘﻠﺐ ﻛﻌﺮﺻﺔ ﻓﻴﻬﺎ‬
‫ﻭﻣﻨﺎﺟﺎﺗﻪ ﻓﺎﻥ ﺗﺸﺎﻏﻞ ﺑﻄﺮﺩ ﺍﻟﻄﻴﻮﺭ ﻓﺄﺗﻪ ﺍﻟﻮﻗﺖ ﻓﻼ ﺳﺒﻴﻞ ﻋﺸﺎﺵ ﻃﻴﻮﺭ ﺑﺰﻗﺎﺯﻕ ﻭﻫﺪﻳﺮ ﻣﻨﻌﺘﻪ ﻋﻦ ﻟﺬﺓ ﻗﺮﺍﺀﺗﻪ‬
‫ﻭﺃﻧﺖ ﻗﺪ ﻏﺮﺳﺖ ﰲ ﻗﻠﺒﻚ ﺷﺠﺮﺓ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻸﺕ ﺍﻟﺸﺠﺮﺓ ﺑﻮﺳﻮﺍﺱ ﺇﱃ ﻭﺟﻮﺩ ﺍﻟﻠﺬﺓِ ﺇﻻ ﻗﻄﻌﻬﺎ‬
‫‪:‬ﻗﻄﻌﺘﻬﺎ ﺻﻔﺎ ﺣﺎﻟﻚ ﻭﻋﻈﻢ ﺇﺟﻼﻟﻚ ﻭﲡﻠﻰ ﺟﻼﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﺍﳉﻨﻴﺪ ﺍﻛﺘﺴﺎﺑﻚ ﻭﳘﻚ ﻭﻏﻤﻚ ﻓﺄﻥ‬
‫ﻭ ﺗﺮﻛﺖ ﻫﻢ ﺍﻵﺧﺮﺓ ﻓﺼﻔﺎ‬ ‫ﺗﺮﻛﺖ ﻫﻢ ﺍﻟﺪﻧﻴﺎ ﻓﺼﻔﺎ‬
‫ﻗﻠﱯ‬ ‫ﻋﻴﺸﻲ‪،‬‬

‫ﻳﺒﻌﺜﻚ ﺍﻟﺼﻼﺓ ﺇﳕﺎ ﻫﻮ ﻛﺘﻘﺮﺏ ﺍﳋﺎﺩﻡ ﺇﱃ ﺍﳌﺨﺪﻭﻡ ﺇﺫ ﻳﺮﺍﻩ ﰲ ﻗﻮﺍﻟﻴﺐ ﺍﻟﺬﻝ ﻭﺍﻻﻧﻜﺴﺎﺭ‪ .‬ﻋﺴﻰ ﺃﻥ ﻭﺍﻟﺴﺮ ﰲ‬
‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﲢﻞ ﻣﺎ ﻳﻌﻘﺪ ﰲ ﺭﺑﻚ ﻣﻘﺎﻣﺎﹰ ﳏﻤﻮﺩﺍﹰ‪ .‬ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﻝ ﺳﻘﺮﺍﻁ ﺍﺷﺘﺒﺎﻙ ﻧﻐﻤﺎﺕ ﺍﻷﺻﻮﺍﺕ ﻣﻦ ﻫﻴﺎﻛﻞ‬
‫ﺍﻟﻘﺮﺁﻥ‪" ،‬ﺇﻟﻴﻪِ ﻳ‪‬ﺼﻌ‪‬ﺪ‪ ‬ﺍﻟﻜﹶﻠﻢ ﺍﻟﻄﹶﻴﺐ‪ ‬ﻭﺍﻟﻌ‪‬ﻤﻞﹸ ﺍﻷﻓﻼﻙ ﺍﻟﺪﺍﺋﺮﺍﺕ ﺇﺫ ﺑﺎﺏ ﺧﻮﺍﺹ ﺍﻷﺩﻋﻴﺔ ﻣﻔﺘﻮﺡ ﺗﺮﺟﻢ ﻋﻨﻪ‬
‫ﺍﳌﺰﺍﻣﲑ ﻣﻌﺮﻭﻓﺔ ﻛﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺣﺎﺟﺔ ﺟﺎﺀ ﺑﺰﻫﺎﺩ ﺍ‪‬ﺎﻫﺪﺓ ﻭﺃﻗﺎﻣﻬﻢ ﰲ ﺍﻟﺼﺎﱀﹸ ﻳ‪‬ﺮﻓﹶﻌ‪‬ﻪ‪ "‬ﻭﺻﻔﺔ ﺩﺍﻭﺩ ﻣﻊ‬
‫ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺻﺎﺣﺐ ﻣﺰﻣﺎﺭ ﻟﻴﻘﻄﻊ ﺑﻠﺬﺓ ﻧﻐﻤﺔ ﻗﻠﺐ ﺍﳌﺮﻳﺪ ﺇﱃ ﺣﺎﺟﺔ ﺩﺍﻭﺩ ﻓﺘﺴﺮﻉ ﳏﺎﺭﻳﺒﻬﻢ ﻭﻭﻛﻞ‬
‫ﺗﻈﻬﺮ ﺇﻻ ﻛﺈﺟﺎﺑﺔ ﺍﻻﺳﺘﺴﻘﺎﺀ ﻭﺍﻟﺴﺤﺮ ﺍﳌﻌﻮﻝ ﺑﻪ ﻣﺘﺄﺛﺮﺓ ﻣﻦ ﺍﳍﻤﺔ‪ ،‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﻷﻭﺯﺍﻥ ﺍﻟﻘﻠﺒﻴﺔ ﻻ ﺍﻹﺟﺎﺑﺔ‬
‫ﻓﻴﻬﺎ ﺻﺮﺍﻁ ﺍﳊﻖ ﻭﻓﺘﺤﺖ ﺑﻄﻬﺎﺭﺓ ﺍﶈﻞ ﻓﺈﺫﺍ ﺍﺭﺗﻔﻊ ﺍﻟﺴﺪ ﻣﻦ ﺍﻟﻘﻠﺐ ﺑﺎﻧﺖ ﻣﻮﺍﺯﻳﻦ ﻣﻌﺎﺭﻑ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻣﺘﺪ‬
‫ﻫﻨﺎﻙ ﲪﻴﻤﻬﺎ ﺍﻟﻘﺎﺳﻲ‪ :‬ﲪﻴﻤﻬﺎ ﺟﻨﺔ ﻓﻴﻬﺎ ﺃﺑﻮﺍﺏ ﺟﻨﺎﺕ ﺍﳌﻌﺮﻓﺔ ﺑﺎﷲ ﻭﺑﺎﻧﺖ ﺃﻧﻔﺎﺱ ﲪﻴﻢ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻗﻴﻞ‬
‫‪.‬ﺍﳊﻤﺎﻡ‬
‫ﺣﻮﺍﺋﺠﻚ ﻣﻦ ﻭﻻﻙ ﰲ ﺧﺪﻣﺘﻚ ﻭﺗﻄﻴﺐ ﺑﻄﻴﺐ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺒﺲ ﺛﻴﺎﺏ ﻓﺈﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺗﲑﺓ ﻓﺎﺟﻌﻞ‬
‫ﺗﺮﺍﺏ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺃﻋﻠﻢ ﺃﻥ ﻟﻜﻞ ﺷﻲﺀ ﻭﺯﻧﺎﹰ ﻭﻭﺯﻥ ﺍﻟﺸﻌﺮ ﺑﻌﺮﻭﺿﻪ ﻭﺃﻭﺯﺍﻥ ﺍﳌﻤﻴﺰ ﺷﻌﺎﺭ ﺍﻟﻨﺪﻡ ﻭﺿﻊ ﺧﺪﻙ ﻋﻠﻰ‬
‫ﺍﳋﻄﺐ ﺑﺘﻌﺪﻳﻞ ﻭﺃﻭﺯﺍﻥ ﺍﳌﺄﻛﻮﻝ ﻭﺍﳌﺸﺮﻭﺏ ﺑﺎﻟﻜﻔﺘﲔ ﻭﺍﻟﻘﺒﺎﻥ ﻭﻣﻴﺰﺍﻥ ﺍﻟﺼﻮﻓﻴﺔ ﻷﻭﻗﺎﺕ ﺍﻟﻨﻬﺎﺭ ﻭﻣﻴﺰﺍﻥ ﺑﺎﻟﻨﻈﺮ‬

‫‪47‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺃﻋﻤﺎﻟﻚ ﻓﺎﻋﻠﻢ ﺣﺎﻟﻚ ﻭﺃﺳﺘﻘﻢ ﺍﻟﻜﻼﻡ ﻭﻣﻴﺰﺍﻥ ﺍﻟﻘﻴﻤﺔ ﺑﻘﺼﺎﺹ ﺍﻷﻓﻌﺎﻝ ﻓﻜﻔﺔ ﻇﻠﻤﺔ ﻇﻠﻤﻚ ﻭﻛﻔﺔ ﻧﻮﺭ ﻃﻬﺎﺭﺓ‬
‫ﺍﻟﺘﺸﻜﻴﻚ‪ :‬ﻫﺬﺍ ﺭﰊ ﻓﻠﻤﺎ ﺍﺳﺘﻘﺎﻡ ﺑﲔ ﻛﻔﱴ ﺍﻷﺣﻮﺍﻝ ﰲ ﺃﺣﻮﺍﻟﻚ ﻓﺈﺑﺮﺍﻫﻴﻢ ﳌﺎ ﺑﺎﻥ ﻟﻪ ﻣﻴﺰﺍﻥ ﺍﻟﻨﻈﺮ ﻗﺎﻝ ﺑﻄﺮﻳﻖ‬
‫‪.‬ﻗﺎﻝ‪ :‬ﻭﺟﻬﺖ ﻭﺟﻬﻲ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ‬

‫ﰲ ﺃﻥ ﺧﻮﺍﺹ ﺍﻷﺷﻴﺎﺀ ﻏﲑ ﳏﺼﻮﺭﺓ‬

‫ﳛﻞ ﻓﺘﺆﺧﺬ ﺑﺬﻭﺍ‪‬ﺎ ﻛﺎﻟﺼﱪ ﺍﳌﺴﻬﻞ ﻭﺍﻟﺴﻘﻤﻮﻧﻴﺎ ﻭﺍﻟﺸﻲﺀ ﺃﻋﻠﻢ ﺃﻥ ﺍﳋﻮﺍﺹ ﻏﲑ ﳏﺼﻮﺭﺓ ﻭﻟﻴﺲ ﳍﺎ ﺗﺄﻭﻳﻞ‬
‫ﺃﺳﻬﻞ ﻫﺬﺍ ﺃﻭ ﻗﺒﺾ ﻫﺬﺍ ﻓﻜﻴﻒ ﻧﻌﺘﺮﺽ ﻃﺒﻴﺐ ﺍﻟﺸﺮﻉ ﻓﻴﻤﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﳌﻘﺒﺾ ﻟﻴﺲ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﺄﻝ ﱂ‬
‫ﺣﺠﺮ ﻳﺸﻢ ﻳﺬﻫﺐ ﺍﻟﻨﻔﺨﺔ ﻓﻜﻴﻒ ﺗﺸﻚ ﰲ ﺷﻔﺎﺀ ﺧﻮﺍﺹ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ ﺃﻭ ﻟﻴﺲ‬
‫ﳐﺼﻮﺻﺔ ﳌﻌﺎﱐ ﳐﺼﻮﺻﺔ ﻣﺜﻞ ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ ﻟﻠﻐﻨﺎﺀ ﻭﺍﳌﺎﻝ ﻭﺇﺫﻫﺎﺏ ﺍﻟﻐﻢ ﺑﺴﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ ﺍﻟﺘﺤﺮﻳﺮ ﻭﻓﻴﻪ ﻗﻮﺍﺭﻉ‬
‫ﻟﻪ‪ ‬ﻧ‪‬ﻘﻴﺎﹰ" ﻭﻻ ﻭﺭﻓﻊ ﺍﻟﺒﻼﺀ ﻭﺍﻟﺘﺤﺮﺯ ﺑﺴﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻭﺧﺎﺻﻴﺘﻬﺎ "ﻓﹶﻤﺎ ﺍﺳﺘ‪‬ﻄﺎﻋﻮﺍ ﺃﻥ ﻳﻈﻬِﺮﻭﻩ ﻭﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺍﻷﺩﻭﻳﺔ ﺍﳌﻔﺮﺩﺓ ﻣﺴﺄﻟﺔ ﰲ ﳚﻮﺯ ﻗﺮﺍﺀﺓ ﺍﻵﻳﺔ ﻭﺣﺪﻫﺎ ﺇﻻ ﺑﺈﺿﺎﻓﺔ ﺍﻟﺴﻮﺭﺓ ﺇﻟﻴﻬﺎ ﻛﻤﺎ ﻗﻠﺘﻢ ﻻ ﳚﻮﺯ‬
‫ﺍﳌﺘﺼﺮﻑ ﰲ ﺍﻟﻌﺒﺪ ﺍﳌﻮﻟﺪ ﰲ ﻧﻘﻄﺔ ﺍﻟﻜﺮﺓ ﻛﻴﻒ ﺗﺼﺮﻑ ﻓﻴﻪ ﺗﻌﺠﻴﺰ ﺍﳌﻨﺠﻢ ﺗﻘﻮﻝ ﻳﺎ ﺣﻜﻴﻢ ﻫﺬﺍ ﺍﻟﻨﺠﻢ ﺍﻟﻔﺎﻋﻞ‬
‫ﻗﻠﺖ ﺑﺎﻟﻄﺒﻊ ﻓﺎﻟﻄﺒﺎﻉ ﳐﺘﻠﻔﺔ ﻭﺇﻥ ﻗﻠﺖ ﺑﺎﳉﻨﺲ ﻓﺬﺍﻙ ﲰﺎﻭﻱ ﻭﻫﺬﺍ ﺗﺮﺍﰊ ﻭﺇﻥ ﺑﻄﺒﻌﻪ ﺃﻡ ﲜﻨﺴﻪ ﺃﻡ ﲞﺎﺻﻴﺘﻪ ﻓﺎﻥ‬
‫ﻓﺎﳋﺎﺻﻴﺔ ﻋﺮﺽ ﻹﺑﻘﺎﺀ ﻟﻪ ﻭﺇﻥ ﺳﻠﻤﻨﺎ ﺇﻟﻴﻚ ﺑﺎﳋﺎﺻﻴﺔ ﻓﻬﻞ ﻫﻲ ﰲ ﻧﻔﺲ ﺍﻟﻨﺠﻢ ﺃﻡ ﰲ ﻧﻔﺲ ﻗﻠﺖ ﺑﺎﳋﺎﺻﻴﺔ‬
‫‪.‬ﺍﻟﺸﺨﺺ ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻜﺸﻒ ﻭﺍﻟﺘﺒﲔ ﻭﺇﻗﺎﻣﺔ ﺍﻟﱪﻫﺎﻥ‬
‫ﺗﺪﺍﻭﻟﻮﻩ ﺑﻴﻨﻬﻢ ﰲ ﺃﻭﻗﺎﰐ ﻣﻌﻠﻮﻣﺔ ﻭﻃﻮﺍﻟﻊ ﻣﻌﺮﻭﻓﺔ ﻭﻃﻠﺴﻤﺎﺕ ﻣﻀﺮﻭﺑﺔ ﻓﺈﺫﺍ ﺃﻣﺎ ﺍﻟﺴﺤﺮ ﻓﻬﻮ ﻋﻤﻞ ﻭﻛﻼﻡ ﻗﺪ‬
‫ﻃﻠﺴﻤﺎ ﻳﺼﻠﺢ ﳌﺎ ﺗﺮﻳﺪ ﻓﺨﺬ ﻣﻦ ﻛﻞ ﺛﻼﺛﺔ ﺃﺣﺮﻑ ﺣﺮﻓﺎ ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺖ ﻟﻚ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﻓﻬﻮ ﺃﺭﺩﺕ ﺃﻥ ﺗﻮﻟﺪ‬
‫ﻓﻬﻮ ﳌﺎ ﺗﺮﻳﺪ ﻓﺨﺬ ﻣﻦ ﻛﻞ ﺛﻼﺛﺔ ﺃﺣﺮﻑ ﺣﺮﻓﺎﹰ ﻓﺈﺫﺍ ﺍﺟﺘﻤﻌﺖ ﻟﻚ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﺛﻼﺛﺔ ﺃﺣﺮﻑ ﻣﻦ ﺗﺴﻌﺔ ﻳﺼﻠﺢ‬
‫ﺍﻟﺪﻗﻴﻘﺔ ﻣﻦ ﺍﻟﺴﺎﻋﺔ ﻃﻠﺴﻢ ﻳﺼﻠﺢ ﳌﺎ ﺗﺮﻳﺪ ﻓﺄﻧﻈﺮ ﰲ ﺍﻻﺳﻄﺮﻻﺏ ﻋﻨﺪ ﺳﺎﻋﺔ ﺍﻟﺘﺄﻟﻴﻒ ﻓﻬﻮ ﻳﺼﻠﺢ ﳌﺎ ﺩﻟﺖ ﻋﻠﻴﻪ‬

‫‪48‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻟﺼﺎﺩ ﺹ ﻁ ﻅ ﺧﺬ ﺍﻟﻌﲔ ﻭﻣﺜﺎﻟﻪ ﺃﺏ ﺕ ﺙ ﻓﺘﺄﺧﺬ ﺍﳉﻴﻢ ﻭﺍﻟﺜﺎﺀ ﺃﻟﻴﻖ ﻋﻮﺿﺎﹰ ﻋﻦ ﺍﳉﻴﻢ ﺝ ﺡ ﺥ ﺧﺬ‬
‫ﺍﻟﻌﻘﺮﺏ ﺗﻜﻒ ﺧﺎﺻﻴﺘﻬﺎ ﻋﻨﻚ ﺃﺫﻯ ﻓﻤﺼﲑ ﻋﻘﺮﺑﺎ ﻟﺘﺪﻭﻳﺮ ﺍﳊﺮﻭﻑ ﻓﻀﻊ ﺻﻮﺭ‪‬ﺎ ﻋﻠﻰ ﺧﺎﰎ ﻭﺍﻟﻘﻤﺮ ﰲ‬
‫ﺑﻪ ﺳﻮﺀﺍ ﺑﲔ ﻣﻦ ﺃﺭﺩﺕ ﻭﺗﺮﺵ ﻣﻦ ﻣﺎﺋﻪ ﻋﻠﻰ ﺳﻄﺢ ﺍﻟﻨﺴﺎﺀ ﺗﺮﻣﻲ ﺍﳋﺎﰎ ﰲ ﺍﳌﺎﺀ ﻓﻴﻨﻔﻊ ﺳﻘﻴﺎﻩ ﺍﳌﻠﺴﻮﻉ ﻭﺗﻠﻘﻲ‬
‫‪.‬ﺳﻨﺔ ﺍﳌﺒﻐﺾ ﺃﻭ ﻃﺮﻳﻘﺔ ﺃﻭ ﺩﺍﺭﻩ ﻓﺈﻧﻪ ﻳﺴﺘﻀﺮ ﻣﻦ‬
‫ﻃﺎﺋﻌﲔ‪ .‬ﻓﺘﺪﺧﻞ ﺑﻪ ﺇﱃ ﻭﺧﺬ ﺻﻮﺭﺓ ﺃﺳﺪ ﻭﺍﻟﻘﻤﺮ ﰲ ﺍﻷﺳﺪ ﻭﺍﻧﻘﺸﻪ ﻋﻠﻰ ﺧﺎﰎ ﺑﺴﻮﺍﺩ ﻭﻣﻌﻪ ﻛﻠﻤﺔ ﻭﻫﻲ‪ :‬ﺃﺗﻴﻨﺎ‬
‫ﻓﹶﻌﻞﹶ ﺭ‪‬ﺑ‪‬ﻚ ﺑﺄﺻ‪‬ﺤﺎﺏِ ﺍﻟﻔﻴ‪‬ﻞ" ﺫﻝ ﺍﻟﺒﺤﺮ ﻟﺒﲏ ﺍﳌﻠﻚ ﻓﻴﺬﻟﻪ ﺍﷲ ﻟﻚ‪ .‬ﺫﻛﺮ ﻛﻠﻤﺎﺕ ﺗﺬﻝ ﺍﳌﻠﻮﻙ‪" :‬ﺃﱂ ﺗ‪‬ﺮ‪ ‬ﻛﻴﻒ‪‬‬
‫ﻭﻻ ﻳﻌﻘﻠﻮﻥ ﻭﻻ ﻳﺴﻤﻌﻮﻥ ﺫﻛﺮ ﻛﻠﻤﺎﺕ ﻳﺄﻣﻦ ‪‬ﺎ ﺍﳋﺎﺋﻒ ﻣﻦ ‪.‬ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﺷﺎﻫﺖ ﺍﻟﻮﺟﻮﻩ‪ .‬ﻓﻬﻢ ﻻ ﻳﺒﺼﺮﻭﻥ‬
‫ﺗﻘﻮﻝ ﻭﺃﻧﺖ ﺩﺍﺧﻞ ﺇﻟﻴﻪ ﺃﻭ ﻗﺎﻋﺪ ﻋﻨﺪﻩ ﰲ ﻧﻔﺴﻚ‪ :‬ﻳﺎ ﻗﺪﱘ ﺍﻹﺣﺴﺎﻥ ﺑﺈﺣﺴﺎﻧﻚ ﺍﻟﺴﻠﻄﺎﻥ ﺑﻘﺪﺭﺓ ﺍﷲ ﻻ ﺗﺰﺍﻝ‬
‫ﺃﻓﻮﺍﻫِﻬِﻢ"‪ .‬ﻛﻠﻤﺎﺕ ﺗﺼﺪﻕ ‪‬ﺎ ﻋﻨﺪ ﻟﺴﺎﻥ ﺍﻟﺴﻠﻄﺎﻥ ﺗﻘﻮﻝ ﻋﻨﺪ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻪ "ﺍﻟﻴ‪‬ﻮﻡ ﻧ‪‬ﺨﺘِﻢ ﻋﻠﻰ ﺍﻟﻘﺪﱘ‪ .‬ﺫﻛﺮ‬
‫‪.‬ﻳﺮﺟِﻌ‪‬ﻮﻥ" "ﻭ ﻻ ﻳﻌﻘِﻠﻮﻥ" "ﻭ ﻻ ﻳ‪‬ﺆﺫﹶﻥ ﻟﹶﻬ‪‬ﻢ ﻓﻴﻌﺘ‪‬ﺬِﺭﻭﻥﹶ" "ﻭ ﺻ‪‬ﻢ‪ ‬ﺑ‪‬ﻜﻢ‪ ‬ﻋ‪‬ﻤﻲ‪ ‬ﻓﹶﻬ‪‬ﻢ ﻻ‬

‫ﺗﻔﺮﻕ ‪‬ﺎ ﺑﲔ ﲨﺎﻋﺔ ﻓﺎﺳﺪﺓ ﲣﺎﻓﻬﻢ ﺗﺄﺧﺬ ﺃﻓﺮﺍﺩﺍﹰ ﻣﻦ ﺷﻌﲑ ﺣﺰﺍﻡ ﻭﺗﻘﻮﻝ ﻋﻠﻴﻪ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﺫﻛﺮ ﻛﻠﻤﺎﺕ‬
‫ﻻ ﻳﺸﻌﺮﻭﻥ ﻫﺎﻃﺎﺵ ﻣﺎﻃﺎﺵ ﻫﻄﺎﺷﻨﺔ‪ .‬ﻭﺃﻟﻘﻴﻨﺎ ﺑﻴﻨﻬﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺗﺮﻣﻴﻪ ﻣﻦ ﺣﻴﺚ‬
‫‪.‬ﻭﺗﻨﻈﺮ ﻣﺎ ﻳﺼﻨﻊ ﺍﷲ‬
‫ﻭﺗﻄﻌﻢ‪" :‬ﻭ ﻣ‪‬ﺰﻗﻨﺎﻫ‪‬ﻢ ﻛﹸﻞ ﻣ‪ ‬ﻤ‪‬ﺰ‪‬ﻕ"‪ .‬ﻭﺣﻴﻞ ﺑﻴﻨﻬﻢ‪ .‬ﺫﻛﺮ ﻣﺎ ﻳﺒﻐﺾ ﺑﲔ ﺍﻟﺸﺨﺼﲔ ﻳﻜﺘﺐ ﻋﻠﻰ ﺑﻴﻀﺔ ﻭﺗﺴﻮﻯ‬
‫ﻋﻠﻴﻬﺎ ﲞﺎﻡ ﻣﻀﻴﻖ ﺳﺒﻊ ﺿﺎﺩﺍﺕ ﻭﺗﻮﺿﻊ ﰲ ﳎﻤﺮﺓ ﻣﻠﺔ ﻓﺈ‪‬ﺎ ﺗﺴﺘﻮﻱ ﻗﻄﻌﺎﹰ ﺑﻐﻀﺎﹰ ﻭﻳﻜﺘﺐ ﻋﻠﻰ ﺑﻴﻀﺔ ﳐﻴﻂ‬
‫ﺍﻟﺒﻴﻀﺔ ﻟﻠﻤﺤﻤﻮﻡ ﻭﻛﺜﲑ ﻣﺜﻞ ﻫﺬﺍ ﻭﻗﺪ ﺣﺼﺮﻧﺎﻫﺎ ﻭﺷﺮﺣﺘﺎﻫﺎ ﰲ ﻛﺘﺎﺏ ﻋﲔ ﺍﳊﻴﺎﺓ ﻭﻻ ﲢﺘﺮﻕ ﺍﳋﺮﻗﺔ ﻭﺗﻄﻌﻢ‬
‫ﺑﻄﺮﻳﻖ ﺑﻌﺚ ﺍﳊﺠﻢ ﻛﺜﲑ ﺍﻟﻔﻮﺍﺋﺪ ﻭﻓﻴﻪ ﺍﳌﻘﺎﻟﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻫﻲ ﺳﺒﺐ ﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺟﺴﺎﺩ‪ ،‬ﺍﻷﺭﻭﺍﺡ ﻭﻫﻮ ﺻﻐﲑ‬
‫ﺑﺼﺤﻴﺢ ﻷﻥ ﲨﺎﻫﲑ ﺍﻟﻨﺎﺱ ﺍﻹﻛﺴﲑ‪ :‬ﺃﻋﻠﻢ ﺃﻥ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻹﳍﻴﺔ ﻻ ﲣﻠﻖ ﺇﻥ ﻛﺎﻧﺖ ﻓﺘﻜﻮﻥ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻓﻠﻴﺲ‬
‫ﻭﺍﳌﻌﻘﻮﻝ ﻗﺎﺋﻤﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﳉﻮﺍﺯ ﻓﺎﳌﻨﻘﻮﻝ ﻗﻮﻟﻪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻓﻼ ﺷﻚ ﺃﻥ ﺗﻜﻮﻥ‪ .‬ﻭﺩﻻﻻﺕ ﺍﳌﻨﻘﻮﻝ‬

‫‪49‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻟﻨﺎﺭ ﺍﺑﺘِﻐﺎﺀ ﺣ‪‬ﻠﻴﺔ ﺃﻭ ﻣ‪‬ﺘﺎﻉ" ﺯﺑﺪ ﻣﺜﻠﻪ ﻭﻗﻮﻟﻪ ﻗﺎﻝ‪" :‬ﺇﻧ‪‬ﻤﺎ ﺃﻭﺗﻴﺘﻪ ﻋﻠﻰ ﻋِﻠ ﻢٍ ﺗﻌﺎﱃ‪" :‬ﻭ ﳑﺎ ﻳ‪‬ﻮﻗِﺪﻭﻥﹶ ﻋ‪‬ﻠﻴﻪِ ﰲ‬
‫‪.‬ﻋِﻨﺪﻱ"‬
‫ﺍﻟﺪﻫﻨﻴﺔ ﻭﺍﳌﺎﺋﻴﺔ ﻭﺍﻟﻨﺎﺭﻳﺔ ﻓﻠﻤﺎ ﻭﺃﻣﺎ ﺍﳌﻌﻘﻮﺩ ﺩﻝ ﻋﻠﻴﻪ ﻋﻤﻞ ﺍﻟﺼﺎﺑﻮﻥ ﻓﺈﻧﻪ ﺟﺎﻣﻊ ﺑﲔ ﺍﻷﺿﺪﺍﺩ ﻣﺎﺳﻚ ﺍﻟﻄﺒﺎﻉ‬
‫ﱂ ﺗﻜﻦ ﺻﻨﺎﻋﺔ ﺻﺤﻴﺤﺔ ﳌﺎ ﻛﺎﻥ ﺍﻷﺑﺮﻳﺰ ﻛﺜﲑﺍﹰ ﺣﺼﻞ ﲡﻤﻴﺪﻩ ﻋﻠﻰ ﲡﻤﻴﺪﻩ ﺩﻝ ﺑﺘﺠﻤﻴﺪﻩ ﻋﻠﻰ ﲡﻤﻴﺪﻩ ﻭﻟﻮ‬
‫ﺍﳌﺼﻨﻮﻋﺎﺕ ﻭﻗﺪ ﺿﺎﻉ ﺍﻟﻌﺎﱂ ﻓﻴﻬﺎ ﻭﺿﻴﻌﺖ ﺍﻷﻣﻮﺍﻝ ﰲ ﲢﺼﻴﻠﻬﺎ ﻓﻠﻢ ﻟﺒﻌﺪ ﺍﳌﻌﺪﻥ ﻭﻫﻲ ﺣﺎﻟﺔ ﻣﺼﻨﻮﻋﺔ ﻛﺴﺎﺋﺮ‬
‫ﺍﻷﻓﺮﺍﺩ ﺍﳌﻄﻠﻌﻮﻥ ﻋﻠﻰ ﻋﻠﻮﻡ ﺧﻮﺍﺹ ﺍﻟﻨﺒﺎﺕ ﻭﺧﻮﺍﺹ ﺍﳊﻴﻮﺍﻥ ﻭﻟﻜﻦ ﻳﺎ ﻣﻮﺳﻰ ﻻ ﺑﺪﻟﻚ ﻳﻈﻔﺮ ‪‬ﺎ ﺇﻻ ﺍﻟﺮﺟﺎﻝ‬
‫ﻛﺸﻒ ﻳﻌﻠﻤﻚ ﻣﻌﲎ ﺧﺮﻕ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻗﺘﻞ ﺍﻟﻐﻼﻡ ﻭﺇﻗﺎﻣﺔ ﺍﳉﺪﺍﺭ ﻣﻊ ﻣﻌﺮﻓﺔ ﺍﳋﺼﺎﻝ ﺍﻟﺜﻼﺛﺔ ﺣﺼﻞ ﻟﻪ ﻣﻦ ﺧﻀﺮ‬
‫ﺍﻷﺑﻖ ﺣﱴ ﻳﺼﲑ ﻣﺎﺀ ﺯﻻﻻﹰ ﺍﻟﻜﱰ "ﻭ ﻛﺎﻥ ﺗ‪‬ﺤﺘ‪‬ﻪ‪ ‬ﻛﹶﱰﹲ ﳍﹸﻤﺎ" ﻓﺈﺫﺍ ﺧﺮﻗﺖ ﺳﻔﻴﻨﺔ ﺍﻟﺼﻨﻌﺔ ﻭﻗﺘﻠﺖ ﻏﻼﻡ ﺍﻟﺰﻧﺒﻖ‬
‫ﺇﻛﺴﲑﻩ ﻓﻬﻲ ﺍﳊﺎﻟﺔ ﺍﻟﻔﻀﻴﺔ ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﻓﺄﺿﻒ ﺇﻟﻴﻪ ﺟﺪﺍﺭ ﺗﺼﻌﻴﺪ ﺍﻟﺰﺭﻧﻴﺦ ﻓﺈﺫﺍ ﺻﺢ ﻟﻚ ﻗﻮﺍﻣﻪ ﻭﻣﻠﻜﺖ‬
‫ﻓﺘﻮﺿﻊ ﻭﺯﻧﺎﹰ ﺑﻮﺯﻥ ﻓﺒﻌﺪ ﺣﺴﻦ ﺍﻟﺴﺒﻚ ﻭﻗﻮﺍﻡ ﺍﻟﺘﺼﻌﻴﺪ ﻧﺸﺮ ﺍﻟﻔﻠﻮﺱ ﺍﻟﺮﻭﻣﻴﺔ ﺣﱴ ﻳﺼﲑ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﺘﺮﺍﺏ‬
‫‪.‬ﻣﻌﺪﻭﺩﺓ ﻭﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺰﺍﻫﺪﻳﻦ ﻭﺻﺎﺭﺕ ﺍﻷﺭﺽ ﻓﻀﺔ ﻳﺘﺨﺬ ﻣﻨﻬﺎ ﺩﺭﺍﻫﻢ‬
‫ﻓﺈﺫﺍ ﺻﺤﺢ ﻟﻚ ﻓﺎﻧﺦ ﲜﻤﺎﻝ ﻏﻨﺎﺋﻚ ﻋﻠﻰ ﺑﺎﺏ ﺃﺳﺘﺎﺫﻙ ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﻟﺰﺭﻧﻴﺦ ﺍﺳﻢ ﻣﺮﻛﺐ ﻓﺄﻭﻟﻪ ﺯﺭ ﺑﺎﻟﻌﺠﻤﻴﺔ‬
‫ﻣﻐﺮﺏ ﺍﻟﺸﻤﺲ ﺍﻟﺬﻫﺒﻴﺔ ﻋﻨﺪ ﻋﲔ ﺣﻴﻮﺍﻥ ﻣﻦ ﻧﺒﺎﺕ ﻃﺄﻃﺄ ﻭﻣﻌﻠﻤﻚ ﻭﺳﺮ ﺑﺬﻱ ﺍﻟﻘﺮﻧﲔ ﻣﻦ ﻋﻘﻠﻚ ﺇﱃ‬
‫ﺩﻭﺍﺀ ﺍﻟﻌﻴﻮﻥ ﺇﺫﺍ ﻧﺎﻣﺖ ﺍﻟﻌﻴﻮﻥ ﰒ ﺳﺮ ﺇﱃ ﻣﻄﻠﻊ ﴰﺲ ﺣﺮﺍﺭﺓ ﺯﺋﺒﻖ ﻓﺒﻴﺎﺿﻬﺎ ﻟﻸﺑﻴﺾ ﻭﺻﻐﺎﺭﻫﺎ ﻟﻸﺻﻔﺮ ﻫﻲ‬
‫ﺑﲔ ﺍﻟﺴﺪﻳﻦ ﻓﺎﻧﻔﺦ ﻋﻠﻴﻪ ﻧﺎﺭ ﻟﻄﻴﻔﺔ ﻃﻴﺒﺔ ﻓﺈﺫﺍ ﺻﺢ ﺇﻛﺴﲑﻫﺎ ﺃﻭ ﱂ ﻳﺼﺢ ﻓﺎﺭﺟﻊ ﺇﱃ ﺍﻵﺑﻖ ﻭﺣﺼﻠﻪ ﻓﺈﺫﺍ ﺑﻠﻐﺖ‬
‫ﲢﺼﻴﻠﻪ ﻭﺍﻟﻌﻤﻞ ﺍﻟﻄﻠﻖ ﻓﺈﻥ ﺻﺢ ﻟﻚ ﻓﻬﻮ ﺍﻹﻛﺴﲑ ﺍﻟﻠﺆﻟﺆ ﺍﻟﻜﺒﲑ ﻓﺤﺼﻠﻪ ﻓﺈﻧﻪ ﻣﻮﺟﻮﺩ ﻭﺇﻥ ﱂ ﺗﻘﺪﺭ ﻋﻠﻰ ﺣﻞ‬
‫‪.‬ﺍﻟﺘﻄﻮﻳﻞ ‪‬ﺎ ﻗﺪ ﺫﻛﺮﻧﺎﻩ ﰲ ﻛﺘﺎﺏ ﻋﲔ ﺍﳊﻴﺎﺓ ﻓﻌﻠﻴﻚ ﺑﺪﺍﺭﺗﻪ ﻭﺍﻟﺼﱪ ﻋﻠﻰ‬
‫ﻭﺍﻟﺮﺟﺎﻝ ﻭﺍﻷﺑﻄﺎﻝ ﺍﻟﺬﻳﻦ ﻛﺸﻒ ﺍﷲ ﻭﺃﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ﻫﻲ ﺻﻨﺎﻋﺔ ﺭﺑﺎﻧﻴﺔ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﺇﻻ ﺍﻹﺑﺪﺍﻝ‬
‫ﻳﺮﻳﺪ ﺑﻪ ﻋﻮﻧﺎﹰ ﻋﻠﻰ ﺍﻵﺧﺮﺓ ﺃﻭ ﻭﻓﺎﺀ ﺩﻳﻦ ﺃﻭ ﺩﻓﻊ ﺷﲔ ﺍﻟﺮﻳﻦ ﻋﻦ ﻋﻴﻮﻥ ﻗﻠﻮ‪‬ﻢ ﻭﻫﺬﻩ ﻻ ﺗﺼﺢ ﺇﻻ ﻟﻠﻄﺎﺋﻊ ﺍﻟﺬﻱ‬
‫ﺻﻨﺎﻋﺔ ﻗﺒﻠﻬﺎ ﻟﻴﻜﻮﻥ ﻋﻮﻧﺎﹰ ﻋﻠﻴﻬﺎ ﻣﺜﻞ ﻋﻤﻞ ﺍﻹﻛﺤﺎﻝ ﻭﺍﻷﺑﺮﺍﺩ ﻭﺍﻷﺩﻭﻳﺔ ﻭﻫﻲ ﺣﺮﻳﺰﺓ ﻏﺮﻳﺰﺓ ﻭﳍﺎ ﺃﺭﺑﻌﻮﻥ‬

‫‪50‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻧﺬﻛﺮ ﺧﻮﺍﺻﺎ ﺩﺍﻟﺔ ﻣﻈﻬﺮﺓ ﻟﺒﺪﺍﺋﻌﻬﺎ ﻭﺻﻨﺎﻋﺘﻬﺎ ﻣﺬﻛﻮﺭﺓ ﰲ ﻛﺘﺎﺏ ﻋﲔ ﺍﳊﻴﺎﺓ ﻭﺃﻋﻈﻢ ﻣﻠﻜﻬﺎ ﻭﺍﻟﺪﻭﺍﻧﺒﻖ ﻭﳓﻦ‬
‫ﻣﻦ ﺣﺮ ﻭﺑﺮﺩ ﻭﻫﺬﻩ ﺃﻛﱪ ﻫﻮ ﺗﺼﺎﻋﺪ ﺍﻟﺰﺭﻧﻴﺦ ﻭﻣﻌﺮﻓﺔ ﺃﺟﺰﺍﺋﻪ ﻭﺯﻣﺎﻧﻪ ﺍﳌﻌﺘﺪﻝ ﺍﻟﺼﺎﱀ ﺍﻟﻨﺎﻓﻊ ﻟﻸﺑﺪﺍﻥ ﻏﲑ ﻣﻀﺮ‬
‫ﻳﺘﺼﻌﺪ ﻣﻦ ﺇﻛﺴﲑ ﺑﻴﺎﺽ ﺍﻟﺒﻴﺾ ﻭﺍﺻﻠﺢ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﻔﻀﻴﺔ ﺍﻟﱵ ﻳﺴﻤﻴﻬﺎ ﺃﺭﺑﺎﺏ ﺍﻟﺼﻨﻌﺔ ﺍﻟﻘﻤﺮﻳﺔ ﻓﻘﺪ ﺗﻌﻤﻞ ﻓﻴﻤﺎ‬
‫ﻣﻌﺮﻭﻑ ﺍﻟﺼﻔﺔ ﻓﺎﻓﻬﻢ ﻭﺃﻋﺮﻑ ﺯﻣﺎﻧﻪ ﺍﳌﻌﺘﺪﻝ ﻭﺧﻒ ﺫﻟﻚ ﻫﻮ ﺍﻟﺰﺭﻧﻴﺦ ﺍﳌﺼﻌﺪ ﻗﻮﺍﻣﺎﹰ ﻣﻌﺘﺪﻻ ﻭﻭﺯﻧﺎ ﻭﺍﺣﺪﺍﹰ‬
‫ﻭﺍﳌﻔﺮﻕ ﻓﺘﺮﺑﻴِﺘﻪ ﻛﺘﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﻣﻔﺘﻘﺮ ﺇﱃ ﺍﻻﻋﺘﺪﺍﻝ ﻓﺎﺑﺪﺃ ﻭﻻ ﺑﺼﻨﺎﺋﻊ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﺮ ﺍﶈﺮﻕ ﻭﺍﻟﱪﺩ ﺍﳌﻤﺰﻕ‬
‫ﺃﻥ ﳚﺘﻤﻊ ﻭﺍﻷﻛﺤﺎﻝ ﻣﺜﻞ ﺍﻟﻐﺮﻳﺰﻱ ﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ ﻭﺍﳉﻼﺀ ﺍﻟﺼﺪﰲ ﻭﺑﺮﻭﺩ ﺍﳊﺴﻚ ﻭﺑﺮﻭﺩ ﺍﳌﻴﺎﻩ ﻭﻫﻮ ﺍﻷﺑﺮﺍﺭ‬
‫ﺍﻟﺮﻳﺢ ﻭﺩﻭﺍﻭﺩﻱ ﺟﻌﻔﺮﺍﻥ ﺍﳌﻴﺎﻩ ﻣﺜﻞ ﻣﻴﺎﻩ ﺍﻟﺘﻔﺎﺡ ﻭﺍﳊﺼﺮﻡ ﻭﺍﻟﺮﻣﺎﻥ ﻭﺗﻀﻴﻒ ﺇﻟﻴﻪ ﻋﺮﻕ ﺍﳌﺎﻣﲑﻭﻥ ﻭﻋﺮﻕ‬
‫ﻓﺈﺫﺍ ﺻﺢ ﻫﺬﺍ ﻛﻠﻪ ﻓﺄﺟﺒﻠﻪ ‪‬ﺬﻩ ﺍﳌﻴﺎﻩ ﻣﻊ ﻣﺎﺀ ﻭ‪‬ﻤﲎ ﺳﻬﺮ ﻭﻣﺎﺀ ﺍﻟﺮﺍﺯﻳﺎﻧﺞ ﻭﺗﻮﺗﻴﺎ ﺃﺧﻀﺮ ﺭﻗﻴﻖ ﻭﻫﻮ ﺍﳌﺮﺍﺩﱐ‬
‫ﻭﺍﻟﻈﻞ ﻓﺈﺫﺍ ﺃﻣﺴﻜﺖ ﻧﻔﺴﻪ ﻭﺯﺍﻟﺖ ﺭﻃﻮﺑﺘﻪ ﻓﺎﻋﻤﻞ ﻣﻨﻪ ﻓﺼﻮﺻﺎﹰ ﺍﻟﺮﺍﺯﻳﺎﻧﺞ ﻭﻣﺎﺀ ﺍﳊﺴﻚ ﰒ ﻧﺸﻔﻪ ﺑﲔ ﺍﻟﺸﻤﺲ‬
‫ﺍﳍﻨﺪﻱ ﺍﻟﺬﻱ ﻳﺴﺎﻭﻱ ﻣﺜﻘﺎﻟﻪ ﻣﺜﻘﺎﻻ ﻭﻻ ﺑﺄﺱ ﻣﻌﻪ ﲟﺎﺀ ﺍﳌﺎﻣﻴﺜﺎ ﺃﻭ ﻧﺼﺤﻨﻪ ﺟﻼ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺘﻮﺗﻴﺎ‬
‫ﺷﻴﺌﺎﹰ ﻓﻠﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺎﱂ ﻫﺬﺍ ﻫﻮ ﺍﻟﱪﻭﺩ ﺍﳉﺎﻣﻊ ﻭﺍﳉﻼﺀ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﺘﻮﺗﻴﺎ ﺍﳍﻨﺪﻱ ﺍﻟﻘﺎﻃﻊ ﻓﺈﻥ ﻋﻤﻠﺖ ﻣﻨﻪ ﻭﻣﺎﺣﻲ‬
‫ﺗﺴﺘﺮﻳﺢ ﻣﻦ ﺗﻌﺐ ﻏﲑﻩ ﺇﺫﺍ ﺃﺭﺩﺕ ﻭﻫﻮ ﺭﻃﺐ ﺣﺎﺭ ﻫﺬﺍ ﻫﻮ ﻛﻴﻤﻴﺎﺀ ﺍﻷﺑﺮﺍﺩ ﻭﺑﻪ ﳛﺼﻞ ﻟﻚ ﺇﻥ ﺷﺌﺖ ﻣﻜﺴﺒﺎ‬
‫ﺇﻟﻴﻪ ﻟﻜﻞ ﺟﺰﺀ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ ﻣﻦ ﴰﻊ ﺻﺎﰲ ﻋﻤﻞ ﺍﻷﺩﻥ ﺧﺬ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﺍﻷﺩﻥ ﺍﳋﺮﻕ ﺍﻟﺼﺤﻴﺢ ﻭﺗﺼﻨﻴﻒ‬
‫ﺍﻷﺩﻥ ﻭﻛﻞ ﻣﺼﻨﻮﻉ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﲬﲑ ﺧﺎﻟﺺ ﻭﻫﻮ ﺇﻛﺴﲑﻩ ﻭﺗﻄﺒﺨﺔ ﺑﻨﺎﺭ ﻟﻄﻴﻔﺔ ﺑﻘﺪﺭ ﻣﺎ ﳝﺘﺰﺝ ﻭﲢﻄﻪ ﻓﻬﻮ‬
‫ﺍﻟﺒﻘﺮ ﻭﻟﻴﻜﻦ ﻣﻦ ﻓﺨﺬﻩ ﻻ ﲰﻴﻨﺎﹰ ﻭﺗﻄﺒﺨﻪ ﺑﺎﳋﻞ ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﰒ ﺗﱪﺩﻩ ﺻﻔﺔ ﻋﻤﻞ ﺍﻟﺰﻋﻔﺮﺍﻥ ﺗﺄﺧﺬ ﺃﺻﻔﺮ ﳊﻢ‬
‫ﺯﻋﻔﺮﺍﻧﻴﺔ ﰒ ﺗﻀﻴﻒ ﺇﱃ ﻛﻞ ﺃﺭﺑﻌﺔ ﺃﺟﺰﺍﺀ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﺰﻋﻔﺮﺍﻥ ﺍﳋﺎﻟﺺ‪ .‬ﻓﺄﻣﺎ ﻋﻤﻞ ﺍﳌﺴﻚ ﻭﺗﻐﺴﻠﻪ ﺷﻌﺮﺍﺕ‬
‫ﺍﳌﺸﻮﻳﺔ ﺍﶈﺘﺮﻗﺔ ﺃﻭ ﻭﺍﻟﺰﻳﺎﺩﺓ ﺗﺄﺧﺬ ﻣﻦ ﺍﳋﺎﻟﺺ ﲬﺴﺔ ﺃﺟﺰﺍﺀ ﻭﺗﻀﻴﻒ ﺇﻟﻴﻪ ﻣﺜﻠﻪ ﻣﻦ ﺍﳋﺒﺰ ﺍﶈﺘﺮﻕ ﺃﻭ ﺍﻟﻜﺒﺪ‬
‫ﺃﻭ ﺯﺑﺎﺩ ﻓﻬﺬﻩ ﺍﻹﺷﺎﺭﺓ ﻛﺎﻓﻴﺔ ﺇﻥ ﺟﺰﺀ ﻓﺄﺭﺓ ﻣﺴﻜﻴﺔ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﺟﺰﺀﺍ ﻳﻀﺎﻑ ﺇﱃ ﺍﳉﺰﺀ ﺍﻷﺻﻠﻲ ﻣﻦ ﻣﺴﻚ‬
‫ﺗﻜﻔﻲ ﳌﻦ ﻳﺸﻢ ﺍﻟﺮﺍﺋﺤﺔ ﻭﻓﻀﻞ ﻟﻘﻤﺔ ﻳﺘﺤﺘﻢ ﳌﻦ ﱂ ﻋﻘﻠﺖ ﺑﺼﺪﻕ ﺍﻟﻌﻤﻞ ﻓﻘﺪ ﻗﺎﻟﺖ ﺍﻟﺸﻄﻴﺎﺕ ﻟﻘﻤﺔ ﻣﻦ ﺍﻟﻘﺪﺭ‬
‫ﺑﺄﻥ ﺳﺮﻫﺎ ﻭﺍﻟﻌﺠﺎﺋﺐ ﻇﺎﻫﺮﺓ ﰲ ﻛﺘﺎﺏ ﻋﲔ ﺍﳊﻴﺎﺓ‪ .‬ﻭﺃﻋﻠﻢ ﺃﻥ ﻳﻜﻦ ﺷﻌﺒﺎﻥ ﻭﺍﻟﺼﻨﺎﺋﻊ ﻣﻐﻄﺎﺓ ﻓﺈﺫﺍ ﻛﺸﻔﺖ‬

‫‪51‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻳﺄﻛﻞ ﻣﻦ ﺃﻃﺎﻳﺐ ﺍﻷﻓﺎﻭﻳﻪ ﺍﻟﺘﺮﺑﺔ ﻛﺎﻟﻔﻠﻔﻞ ﻭﺍﻟﻘﺮﻧﻔﻞ ﻭﻏﲑ ﺫﻟﻚ ﻭﻗﺪ ﻗﻴﻞ ﰲ ﺍﳌﺴﻚ ﻫﻮ ﻣﻦ ﺩﻡ ﻏﺰﺍﻝ ﺑﺮﻱ‬
‫ﺃﺷﻬﺐ ﻳﻨﺒﻊ ﻣﻦ ﻋﲔ ﺑﺄﺭﺽ ﻣﺪﻳﻨﺔ ﻋﻨﺼﻮﺭﻳﺎ ﻭﺍﻟﻜﺎﻓﻮﺭ ﻫﻮ ﻣﻦ ﻋﲔ ﻓﻴﻌﺠﻦ ﺍﻟﻌﻨﱪ ﺑﺄﻭﺭﺍﻕ ﲝﺮﻳﺔ ﺑﲔ ﺍﻟﻌﻨﱪ ﺇﻧﻪ‬
‫ﻭﺍﻟﺘﺮﳒﺒﲔ‪ .‬ﻭﺍﻟﻸﺫﻥ ﻭﺍﺑﻴﺾ ﻭﻣﺎ ﺷﺌﺖ ﻣﻦ ﺍﻷﻟﻮﺍﻥ ﻭﻗﺪ ﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻋﺸﺮﺓ ﺃﺷﻴﺎﺀ ﻛﺎﳌﻦ ﻭﺍﻟﺸﲑ ﺧﺸﻚ‬
‫ﺑﻀﺎﻑ ﺇﻟﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﻟﺰﻭﺍﺋﺪ ﻓﻴﻄﺒﺦ ﻭﻗﻴﻞ ﻫﻮ ﻋﲔ ﰲ ﺟﺒﺎﻝ ﻣﺮﻋﺶ ﻭﻳﱰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺍﻟﻘﻄﺮ ﻣﻊ ﺍﻟﺴﺤﺎﺏ‬
‫ﻓﺘﺤﻴﺾ ﻫﺬﻩ ﻭﻳﺪﺭ ﻟﱭ ﻫﺬﻩ ﻭﻗﺪ ﻳﱰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﲟﺎﺀ ﺍﻟﺸﻌﲑ ﻓﻴﺴﻘﻰ ﻟﻠﻤﺮﺃﺓ ﺍﻟﱵ ﻻ ﻟﱭ ﳍﺎ ﻭﻻ ﺣﻴﺾ‬
‫ﺍﻟﺴﻤﺎﺀ ﺑﺄﺭﺽ ﺳﻘﺴﲔ ﺣﻨﻄﺔ ﲪﺮﺍﺀ ﻟﺒﻨﺔ ﺑﺎﺭﺩﺓ ﻋﻠﻰ ﻃﻌﻢ ﺍﻟﺰﺑﺪ ﺿﻔﺪﻉ ﺃﺧﻀﺮ ﻳﺼﻠﺢ ﻟﻠﺒﻮﺍﺳﲑ ﻭﻗﺪ ﻳﱰﻝ ﻣﻦ‬
‫‪.‬ﻭﺍﻟﻌﺴﻞ ﻭﺍﻟﺜﻠﺞ‬
‫ﲢﺖ ﻣﻦ ﺩﻗﻴﻘﻬﺎ ﻭﻛﺤﻠﺖ ‪‬ﺎ ﺍﻟﻌﻴﻮﻥ ﺍﳌﻌﻴﺒﺔ ﺯﺍﻝ ﻋﻴﺒﻬﺎ ﻭﻣﻦ ﻫﻬﻨﺎ ﺃﺧﺬ ﻣﻦ ﺃﺧﺬ‪ .‬ﻭﺇﺫﺍ ﲞﺮ ﺑﻌﻀﻬﺎ ﺇﺫﺍ ﺃﺧﺬ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﲞﺮﻭﺍ‪ .‬ﻓﺎﻟﻜﻠﻴﻢ ﲞﺮ ﺃﺣﺪ ﺃﺑﺼﺮ ﺍﳌﻼﺋﻜﺔ ﻭﺑﻪ ﻳﺒﺨﺮ ﻟﻌﻄﺎﺭﺩ ﻓﻴﻜﻠﻤﻪ‪ .‬ﻭﻗﺪ ﻗﻮﺑﺖ ﻋﺰﺍﺋﻢ ﺍﳌﻨﺠﻤﲔ ﺑﺄﻥ‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﲞﺮ ﻳﻮﻡ ﺍﻷﺣﺪ ﻟﻠﺸﻤﺲ ﻭﻟﻠﻤﺮﻳﺦ ﻳﻮﻡ ﻟﺰﺣﻞ ﺃﻭﻝ ﺳﺎﻋﺔ ﻣﻦ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺍﳌﺴﻴﺢ ﲞﺮ ﻟﻠﻤﺸﺘﺮﻱ‬
‫‪.‬ﺍﻟﺜﻼﺛﺎﺀ‬
‫ﻭﻋﻄﺎﺭﺩ ﻭﻗﺪ ﲞﺮ ﳏﻤﺪ ﺭﺳﻮﻟﻨﺎ‪ ،‬ﻟﻠﺰﻫﺮﺓ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺃﺧﺘﻔﻲ ﰲ ﻏﺎﺭ ﺣﺮﺍﺀ‪ ،‬ﻭﻗﺪ ﲞﺮ ﺯﺭﺍﺩﺷﺖ ﻟﻠﻤﺮﻳﺦ‬
‫ﰲ ﺻﻮﺭﺓ ﺟﱪﺍﺋﻴﻠﻴﺔ ﻭﻫﻮ ﲤﺜﺎﻝ ﻟﺪﺣﻴﺔ ﺍﻟﻜﻠﱯ‪ .‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﺼﺮ ﺍﳉﻦ ﻣﺸﺎﻫﺪﺓ ﻭﻣﺼﺎﺩﻗﺔ ﻓﻜﺎﻧﺖ ﺗﺄﺗﻴﻪ‬
‫ﺑﻄﺎﻟﺔ ﰲ ﺃﺣﺪ ﺃﻭ ﻭﳐﺎﻃﺒﺔ ﻭﻳﺴﻤﻊ ﻛﻼﻣﻬﻢ ﻭﻳﻌﻴﻨﻮﻧﻪ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪ ﻓﻠﻴﻘﺮﺃ ﺳﻮﺭﺓ ﺍﳉﻦ ﰲ ﺑﻴﺖ ﺧﺎﻝ ﻣﻦ ﻳﻮﻡ‬
‫ﻋﻨﻪ ﺍﻟﺒﺨﻮﺭ ﻭﻫﻮ ﻳﻘﺮﺃ "ﻗﹸﻞ ﺃﻭﺣﻰ ﺇﱄﹶ ﺃﻧﻪ‪ ‬ﺃﺭﺑﻌﺎﺀ ﻭﺑﲔ ﻳﺪﻳﻪ ﲞﻮﺭ ﺍﻟﻠﺒﺎﻥ ﻭﳜﻂ ﻟﻪ ﻣﻨﺪﻻﹰ ﻳﻘﻌﺪ ﻓﻴﻪ ﻭﻻ ﻳﻨﻘﻄﻊ‬
‫ﳝﺜﻠﻬﻢ ﻭﳛﺪﺙ ﺇﻟﻴﻬﻢ ﻓﺈﺫﺍ ﺧﺮﺟﻮﺍ ﺇﻟﻴﻪ ﻻ ﳜﺎﻓﻬﻢ ﻭﻳﺴﺘﺨﺪﻡ ﻣﻨﻬﻢ ﻣﻦ ﺃﺳﺘ‪‬ﻤ‪‬ﻊ ﻧ‪‬ﻔﺮ‪ ‬ﻣِﻦ‪ ‬ﺍﳉِﻦ" ﺃﺭﺑﻌﲔ ﻣﺮﺓ ﻭﻫﻮ‬
‫ﺳﺤﺮ ﻭﻃﻠﺴﻢ ﻭﻫﻴﺎﺝ ﻭﺗﺴﺨﲑ ﻭﺇﻇﻬﺎﺭ ﻛﻨﻮﺯ ﻭﺣﺐ ﻭﺗﺒﻐﻴﺾ ﻭﺃﻋﻠﻢ ﺃﻥ ﻣﻦ ﺍﳋﻮﺍﺹ ﺷﺎﺀ ﻋﻠﻰ ﻣﺎ ﻳﺸﺎﺀ ﻣﻦ‬
‫ﻋﻨﺪ ﻳﻄﻮﻝ ﺷﺮﺣﻪ ﻭﳓﻦ ﻧﺸﲑ ﺇﱃ ﺑﻌﻀﻪ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻻ ﻳﺒﺼﺮﻩ ﻭﻻ ﺗﺮﺍﻩ ﺍﻟﻌﻴﻮﻥ ﻓﻠﻴﺰﺭﻉ ﺍﳋﺮﻭﻉ ﺍﻟﻨﺒﺎﺗﻴﺔ ﻣﺎ‬
‫‪.‬ﺑﺪﻭ ﺯﺭﺍﻋﺔ ﺍﻟﻘﻄﻦ ﰲ ﺭﺃﺱ ﺳﻨﻮﺭ ﺃﺳﻮﺩ ﻓﺈﺫﺍ ﻃﻠﻊ ﳜﻴﻂ ﻋﻠﻴﻪ ﻛﻴﺴ ﺎﹰ‬
‫ﳚﲎ ﺍﻟﻘﻄﻦ ﰒ ﻳﻘﻄﻒ ﺍﻟﻌﻨﻘﻮﺩ ﻛﻤﺎ ﻫﻮ ﺑﻜﻴﺴﻪ ﻭﻳﺸﻘﻪ ﺣﺠﺮﺓ ﻭﻳﺄﺧﺬ ﻣﺮﺁﺓ ﺑﻴﺪﻩ ﰒ ﻳﻘﻄﻒ ﻣﻨﻪ ﻭﻳﺮﺑﻴﻪ ﺣﱴ‬

‫‪52‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﳌﺮﺁﺓ ﻓﻠﻴﻤﺴﻚ ﺣﺒﺔ ﺣﺒﺔ ﻭﻳﻀﻌﻬﺎ ﰲ ﻓﻤﻪ ﻭﻳﻨﻈﺮ ﺻﻮﺭﺗﻪ ﰲ ﺍﳌﺮﺁﺓ ﻓﺄﻱ ﺣﺒﺔ ﱂ ﻳﺸﺎﻫﺪ ﻓﻴﻬﺎ ﻧﻔﺴﻪ ﻋﻨﺪ ﻧﻈﺮ‬
‫ﻳﺼﻠﺢ ﳌﻦ ﻋﻠﻘﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻟﻮ ﻣﺮ ﻋﻠﻴﻬﺎ‪ .‬ﻭﳍﻢ ﺍﻷ‪‬ﺮ ﺍﻟﻀﻢ ﻭﻫﻮ ﻧﺒﺖ ﰲ ﺍﻷﺭﺽ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﺑﻦ ﺁﺩﻡ ﻓﻬﺬﺍ‬
‫‪.‬ﲝﺠﺮ ﻟﺘﺒﻌﻪ ﺍﳊﺠﺮ‬

‫ﺑﺸﺮﻁ ﺣﺸﻴﺸﺔ ﺗﺴﻤﻰ ﲝﺸﻴﺸﺔ ﺍﻟﺮﺍﺳﻦ ﺗﺒﺨﺮ ﻣﻦ ﺃﻭﺭﺍﻗﻬﺎ ﻋﻠﻰ ﺍﺳﻢ ﻣﻦ ﺗﺮﻳﺪ ﻓﻴﺄﺗﻴﻚ ﻭﺇﻥ ﱂ ﻳﺮﺩ ﻭﻟﻜﻦ ﻭﳍﻢ‬
‫ﻋﺎﺟﻼ ﻋﺎﺟﻼﹰ ﺃﻥ ﺗﻘﻮﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻋﻠﻰ ﺍﻟﺒﺨﻮﺭ‪ :‬ﺗﻘﻮﻝ‪ :‬ﻳﺎ ﺟﺎﻣﻊ ﻳﺎ ﺟﻦ ﺍﲨﻌﻮﺍ ﻭﻗﺪﻣﻮﺍ ﻻﻕ ﻻﻕ‬
‫ﻃﺎﺋﻌﲔ‪ .‬ﻭﻟﻴﻜﻦ ﰲ ﻳﻮﻡ ﺍﻷﺣﺪ ﺃﻭ ﺃﺭﺑﻌﺎﺀ ﻭﻫﺬﺍ ﺍﺷﺮﻭﺛﺎ ﺍﺷﺮﻭﺛﺎ ﻛﺒﻴﺒﺎ ﺍﻟﺼﱯ‪ :‬ﺍﺋﺘﻨﺎ ﻛﺮﻫﺎﹰ ﺃﻭ ﻃﻮﻋﺎﹰ‪ :‬ﻗﺎﻟﺘﺎ ﺃﺗﻴﻨﺎ‬
‫ﺍﳌﻼﺋﻜﺔ ﻳﺼﻠﺢ ﻷﺭﺑﺎﺏ ﺍﻷﺧﻼﻁ ﺍﳌﺘﺴﺎﻭﻳﺔ ﻭﻳﺼﻠﺢ ‪.‬ﺣﺸﻴﺶ ﺍﻟﺮﺍﺳﻦ ﻳﻌﻤﻞ ﻣﻨﻪ ﺷﺮﺍﺏ‪ .‬ﻳﺴﻤﻰ ﺷﺮﺍﺏ‬
‫ﻭﲡﻔﻒ ﻭﺭﻗﻪ ﻭﻳﻌﻤﻞ ﻣﻨﻪ ﺑﺮﻭﺩ ﻳﺼﻠﺢ ﻟﻠﻌﲔ ﺍﻟﱵ ﺍﺭﲣﺖ ﺃﺟﻔﺎ‪‬ﺎ ﻭﻗﺪ ﻟﻠﻨﺴﺎﺀ ﺍﻟﻌﺠﻔﺎﻭﺍﺕ ﻣﻦ ﺷﺪﺓ ﺍﳊﺮﺍﺭﺓ‬
‫ﺍﻟﻠﺜﺔ ﻭﻗﺪ ﻳﺒﺨﺮ ﻣﻨﻪ ﲢﺖ ﺻﺎﺣﺐ ﺍﳊﻤﻰ ﻓﻴﱪﺃ ﺃﻭ ﻳﺒﺨﺮ ﲢﺖ ﺍﻟﻨﻔﺴﺎﺀ ﺫﺍﺕ ﺍﳌﺸﻴﻤﺔ ﻳﻌﻤﻞ ﻣﻨﻪ ﺩﻭﺍﺀ ﻳﻘﻮﻯ‬
‫ﻟﻪ ﰲ ﻓﺘﱰﻝ ﻭﻗﺪ ﻳﺴﻠﻖ ﻭﺭﻗﻪ ﺑﺎﳋﻞ ﻣﻊ ﻭﺭﻕ ﺍﻟﺰﻳﺘﻮﻥ ﻓﻴﻨﻔﻊ ﺍﻷﺳﻨﺎﻥ ﺍﻟﻀﺎﺭﺑﺔ ﻭﳍﻢ ﻧﺒﺎﺕ ﻻ ﺃﺻﻞ ﺍﳌﻌﻠﻘﺔ‬
‫ﺩﺑﻖ ﺻﻴﺪ ﺍﻷﺭﺽ ﻭﻫﻮ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﻌﻨﻘﻮﺩ ﻋﻠﻰ ﺷﺠﺮ ﺍﻟﺒﻄﻢ ﻭﺍﻟﺒﻠﻮﻁ ﻭﻳﺴﻤﻰ ﺣﺐ ﺍﻷﺻﻔﻮﺭ ﻭﻳﺴﻤﻰ ﺣﺐ‬
‫ﻣﺜﺎﻗﺔ ﺍﻟﺸﻌﺮ ﺍﳌﻘﻌﺪ ﺍﻟﻌﺼﺎﻓﲑ ﻳﺼﻠﺢ ﲞﻮﺭﻩ ﻟﻠﺒﻴﻮﺕ ﺧﺎﺻﻴﺘﻪ ﻃﺮﺩ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻳﺒﻄﻞ ﺍﻟﺴﺤﺮ ﺍﳌﺪﻓﻮﻥ ﻣﺜﻞ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﳍﺬﺍ ﻗﺎﻝ ﺻﻠﻰ ﻭﺑﺮﺍﺩﺍﺕ ﺍﻷﻣﺸﺎﻁ ﻭﺍﻷﻭﺗﺎﺭ‪ ،‬ﺍﳌﻌﻘﺪﺓ ﻓﺒﻬﺬﻩ ﺩﺧﻞ ﺍﻟﺴﺤﺮ ﻋﻠﻰ ﳏﻤﺪ‬
‫ﺃﻛﺜﺮ ﺍﻟﺴﺤﻮﺭ ﻭﺃﻋﻈﻢ ﺍﻟﻌﱪ ﰲ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻹﺑﺮ ﺍﻟﱵ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﺿﻴﻌﻮﺍ ﻣﺸﺎﻓﺎﺕ ﺍﻟﺸﻌﻮﺭ" ﻓﻴﻬﺎ ﻳﻌﻘﺪ‬
‫ﻭﻋﺰﳝﺘﻬﺎ ﻋﺸﺮ ﺁﻳﺎﺕ ﻣﻦ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﻭﻫﺬﺍ ﺍﳊﺐ ﻳﻌﻤﻞ ﻣﻨﻪ ﺍﻟﻨﺪ ﻓﻴﺆﺧﺬ ‪.‬ﺗﺘﺮﻙ ﻗﺮﻳﺐ ﺍﻟﻨﺎﺭ ﻳﺎ ﻋﺎﺋﺸﺔ‬
‫ﻣﻦ ﻋﺮﻭﻕ ﺍﻟﻘﺴﻂ ﻭﻋﺮﻭﻕ ﺍﻟﺰﻋﻔﺮﺍﻥ ﻭﺷﻲﺀ ﻣﻦ ﺑﺮﺍﺩﺓ ﺍﻟﻌﻮﺩ ﺍﻟﻘﻤﺎﺭﻱ ﺑﺪﻕ ﻭﻳﻄﺒﺦ ﲨﻴﻌﺎﹰ ﺇﻻ ﻣﻨﻪ ﺟﺰﺀ ﻭﺟﺰﺀ‬
‫ﺍﻷﺭﺽ ﻭﺇﺫﺍ ﺑﺮﺩ ﺍﻟﻌﺼﻔﻮﺭ ﻓﻴﻄﺒﺦ ﲨﻴﻌﺎﹰ ﲟﺎﺀ ﺍﻟﻮﺭﺩ ﺍﳉﻴﺪ ﺍﻟﻌﺮﻕ ﺍﻟﻐﺎﻳﺔ ﻓﺈﺫﺍ ﲡﻴﻞ ﻭﺻﺎﺭ ﻃﻴﻨﺎﹰ ﳛﻂ ﺇﱃ ﺣﺐ‬
‫ﺇﱃ ﺫﻛﺮﻫﺎ ﻭﻋﻤﻠﻬﺎ ﻭﻟﻜﻦ ﺃﻗﺮﺏ ﻣﺎ ﻋﻤﻞ ﻣﻨﻪ ﺍﻟﻨﺪ ﻋﻠﻰ ﻣﺎ ﺗﺮﻳﺪ‪ .‬ﺃﻣﺎ ﺻﻔﺔ ﻋﻤﻞ ﺍﻟﺪﺭﺍﻧﻴﻖ ﺍﻟﻨﺎﻓﻌﺔ ﻓﻘﺪ ﺳﺒﻘﻨﺎ‬
‫ﻭﺍﻟﺴﻤﺴﻢ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻔﺴﺘﻖ ﻓﻴﻌﺠﻦ ﲨﻴﻊ ﻫﺬﺍ ﺑﺎﻟﻌﺴﻞ ﺗﺄﺧﺬﻩ ﻫﻮ ﺃﻥ ﺗﻀﻴﻒ ﺍﻟﺒﻨﺪﻕ ﺍﳌﺪﻗﻮﻕ ﻣﻊ ﺍﳉﻮﺯ ﻭﺍﻟﻠﻮﺯ‬

‫‪53‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻓﻔﻴﻪ ﻣﻨﻔﻌﺔ ﻭﺧﺎﺻﻴﺔ ﻟﺴﻢ ﺍﻟﻌﻘﺮﺏ ﻭﻓﻴﻪ ﺧﺎﺻﻴﺔ ﺍﻟﻮﻗﺎﻉ‪ .‬ﻭﺟﻮﻑ ﺍﳉﻮﺯ ﺍﻟﺸﻬﺪ ﻣﻊ ﻗﻠﻴﻞ ﻣﻦ ﻣﺎﺀ ﺍﻟﻮﺭﺩ ﻭﻳﺮﻓﻊ‬
‫‪.‬ﺍﳍﺮﻳﺴﺔ ﻭﺍﳊﻨﻄﺔ ﻧﺎﻓﻊ ﰲ ﺍﻟﻮﻗﺎﻉ ﻭﻳﺼﻠﺢ ﳌﻦ ﻭﺛﺒﺖ ﻋﻠﻴﻪ ﺍﻷﺭﻳﺎﺡ ﺍﻟﺒﺎﺭﺩﺓ ﺍﳍﻨﺪﻱ ﺍﳊﺪﻳﺚ ﻋﻠﻰ‬
‫‪.‬ﺍﳊﻴﺎﺓ ﺍﻟﺘﺮﻳﺎﻕ ﺍﻷﻛﱪ ﻓﻬﻮ ﺃﺭﺑﻌﻮﻥ ﺣﺎﺟﺔ ﻣﻊ ﳊﻮﻡ ﺍﳊﻴﺎﺕ ﻣﺸﺮﻭﺣﺔ ﰲ ﻛﺘﺎﺏ ﻋﲔ ﺃﻣﺎ‬
‫ﻟﻜﲏ ﺃﺫﻛﺮ ﻟﻚ ﻋﻤﻞ ﺇﺳﺎﺀﺓ ﻭﺃﻋﻠﻢ ﺃﻥ ﰲ ﺍﻟﻨﺒﺎﺕ ﻭﺍﻷﺩﻫﺎﻥ ﻭﺍﳊﻴﻮﺍﻥ ﻣﺎ ﻳﻄﻮﻝ ﺷﺮﺣﻪ ﻭﻻ ﻳﺸﻐﻞ ﻛﺘﺎﺑﻨﺎ ﺑﻪ‬
‫ﻭﺍﺳﻢ ﻣﻦ ﺗﺮﻳﺪ ﰲ ﺳﺎﻋﺔ ﳏﻤﻮﻣﺔ ﻓﺘﻀﻌﻬﺎ ﻭﻫﻲ ﺍﻟﻈﻨﺒﻮﺙ ﺗﺄﺧﺬ ﻣﻦ ﺑﺼﺎﺻﺎﺕ ﺍﻟﺮﺑﻴﻊ ﻣﺎ ﺗﺮﺑﺪ ﻋﻠﻰ ﻣﺎ ﺗﺮﻳﺪ‬
‫ﺷﺌﺖ ﺣﺒﺸﻴﺔ ﻟﻠﺒﻐﺾ ﻭﺇﻥ ﺷﺌﺖ ﻗﺮﻳﺸﻴﺔ ﻟﻠﻤﺤﺒﺔ ﻭﺇﻥ ﰲ ﻗﺎﺭﻭﺭﺓ ﺯﻳﺖ ﺑﺄﻋﻠﻰ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻓﺘﻌﻠﻤﻪ ﻇﻨﺒﻮﺙ ﺇﻥ‬
‫ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﳌﻀﺮﺓ ﻭﺍﻷﻣﺮﺍﺽ ﻭﺗﻌﻠﻘﻬﺎ ﰲ ﺍﻟﺸﻤﺲ ﻭﻛﻠﻤﺎ ﺷﺌﺖ ﻓﺎﺭﺳﻴﺔ ﻟﻠﺴﻠﻄﺎﻥ ﻭﺇﻥ ﺷﺌﺖ ﻛﺮﻣﺎﻧﻴﺔ‬
‫ﻧﺎﻓﺬﺓ ﻇﺎﻫﺮﺓ ﻭﺗﺮﺑﻴﻬﺎ ﻭﲣﺪﻣﻬﺎ ﻭﺗﺒﺨﺮﻫﺎ ﻭﺗﻘﻮﻝ ﻋﻨﺪﻫﺎ ﰲ ﻛﻞ ﻳﻮﻡ ﻫﺬﻩ ﻧﻘﺼﺖ ﺗﺰﻳﺪﻫﺎ ﺩﻫﻨﺎﹰ ﰒ ﺗﺘﺮﻛﻬﺎ ﰲ‬
‫ﺟﻨﻴﺎﹰ ﺍﻟﻈﻨﺒﻮﺙ ﺍﻟﻄﺎﻫﺮﺓ ﻛﻮﱐ ﳌﺎ ﺃﺭﻳﺪ ﻭﻫﻮ ﻳﺒﺨﺮﻫﺎ ﻭﻻ ﻳﺒﺨﺮﻫﺎ ﺇﻻ ﻃﺎﻫﺮﺍ ﻻ ﺣﺎﺋﺼﻨﺎﹰ ﻭﻻ ﺍﻟﻜﻠﻤﺎﺕ ﺃﻳﻬﺎ‬
‫ﺍﻟﺪﻫﻦ ﻣﺎ ﻳﻄﻠﻰ ﺑﻪ ﺍﳉﺴﻢ ﻓﻬﻲ ﺗﻨﻘﺺ ﻋﻨﺪ ﻧﻘﺺ ﺍﳍﻼﻝ ﻭﺗﺰﺩﺍﺩ ﺑﺰﻳﺎﺩﺗﻪ ﻓﻬﺬﺍ ﻣﻦ ﲨﻠﺔ ﺍﳋﻮﺍﺹ ﺍﻟﺪﻫﻨﻴﺔ ﻭﰲ‬
‫‪.‬ﻓﺈﺫﺍ ﻧﻘﻮ ﺑﻪ ﻻ ﻳﺴﻤﻊ ﺻﻮﺗﻪ ﻓﻼ ﻳﻌﻤﻞ ﻓﻴﻪ ﺍﻟﻨﺎﺭ ﻭﰲ ﺍﻷﺣﺠﺎﺭ ﻣﺎ ﻳﻌﻤﻞ ﻣﻨﻬﺎ ﻓﺄﺱ ﺃﻭ ﻗﺪﻭﻡ‬
‫ﺧﺎﺻﻴﺔ ﺍﳌﻐﻨﺎﻃﻴﺲ ﻭﺃﻣﺎ ﺧﻮﺍﺹ ﺍﳊﻴﻮﺍﻥ ﻓﺘﻄﻠﺒﻪ ﻭﰲ ﺍﻷﺣﺠﺎﺭ ﻣﺎ ﺇﺫﺍ ﻭﺿﻊ ﰲ ﺍﻟﺘﻨﻮﺭ ﺳﻘﻂ ﺧﱪﻩ ﻭﻗﺪ ﻋﺮﻓﺖ‬
‫‪.‬ﰲ ﻛﺘﺎﺑﻪ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‬

‫ﰲ ﻋﺰﺍﺋﻢ ﺍﻟﺘﺴﺨﲑ‬

‫ﺳﺎﻋﺔ ﻣﻦ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻣﺴﺘﻘﻴﻞ ﺍﻟﻐﺮﺏ ﺑﺜﻴﺎﺏ ﺳﻮﺩﺍﺀ ﻭﺯﺭﻕ ﺑﺄﲞﺮﺓ ﻣﺬﻛﻮﺭﺓ ﻣﺜﻞ ﺍﻟﻠﺒﺎﻥ ﻭﺍﳊﺮﻣﻞ ﺗﻘﻒ ﺃﻭﻝ‬
‫ﻓﺘﻘﻮﻝ ﺃﻳﻬﺎ ﻭﻗﺸﻮﺭ ﺍﻟﺮﻣﺎﻥ ﻭﺍﳋﺮﺩﻝ ﺍﻟﱪﻱ ﰒ ﺗﻘﻮﻝ ﰲ ﻭﻗﺖ ﺳﻌﻴﺪ ﻣﻦ ﺗﺜﻠﻴﺚ ﺃﻭ ﺗﺴﺪﻳﺲ ﻣﻨﺎﻁ ﺇﱃ ﺷﺮﻑ‬
‫ﺍﳌﺰﻟﺰﻝ‪ :‬ﺯﺣﻞ ﺃﻧﺖ ﺃﺷﺮﻑ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻷﻋﻈﻢ ﻭﺍﳌﻠﻚ ﺍﻟﻌﺮﻣﺮﻡ ﻣﺎﻟﻚ ﺍﻟﻔﻠﻚ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻪ ﺍﻟﻨﺠﻮﻡ ﺍﳋﺎﺳﻒ‬

‫‪54‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻣﺎ ﻳﺼﻠﺢ ﻣﻨﻚ ﱄ ﻭﺗﻘﻮﻝ ﻳﻮﻡ ﺍﻷﺣﺪ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺳﻴﺪﻫﺎ ﻭﻗﺎﺋﺪﻫﺎ ﻭﻣﺆﻳﺪﻫﺎ ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﻌﻄﻴﲏ ﻭﺃﻥ ﲤﻨﺤﲏ‬
‫ﺃﻳﺘﻬﺎ ﺍﻟﺴﻴﺪﺓ ﺍﻟﺮﻓﻴﻌﺔ ﻭﺍﳌﻼﺋﻜﻴﺔ ﺍﳌﻄﻴﻌﺔ ﻭﺍﳌﺪﺑﺮﺓ ﻋﻨﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﺃﻧﺖ ﻣﺴﺘﻘﺒﻠﻬﺎ ‪‬ﻤﺔ ﻣﺼﺮﻭﻓﺔ ﺇﻟﻴﻬﺎ‬
‫ﺍﻟﻈﻠﻢ ﻓﺼﺎﺭﺕ ﺃﻧﻮﺍﺭﺍﹰ‪ .‬ﺫﺍ‪‬ﺎ ﻃﺎﻫﺮﺓ ﻭﺳﻠﻄﻨﺘﻬﺎ ﻗﺎﻫﺮﺓ ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﻌﻄﻴﲏ ﻣﺎ ﺍﻟﻜﺒﲑﺓ ﺍﻟﱵ ﺟﺎﺩﺕ ﺑﻔﻴﻀﻬﺎ ﻋﻠﻰ‬
‫ﻭﺍﺻﺮﻑ ﳘﺘﻚ ﺇﱃ ﻭﺃﻧﺖ ﺍﳌﻠﻜﺔ ﺍﻟﻌﺰﻳﺰﺓ ﻭﺍﻟﺴﻠﻄﺎﻧﺔ ﺍﳊﺮﻳﺮﺓ ﲝﻖ ﻣﻦ ﺳﺨﺮﻙ ﻭﻫﻮ ﺍﳌﻠﻚ ‪.‬ﻳﺼﻠﺢ ﻣﻨﻚ ﱄ‬
‫ﺍﻟﺮﻃﺐ ﺍﳊﺎﻝ ﰲ ﺍﻟﻔﻠﻚ ﺍﻟﻌﻈﻴﻢ ﻭﲤﻮﻝ ﺃﻭﻝ ﺳﺎﻋﺔ ﻣﻦ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ﺃﻳﻬﺎ ﺍﻟﻜﻮﻛﺐ ﺍﻷﻇﻬﺮ ﻭﺍﻟﻘﻤﺮ ﺍﻷ‪‬ﺮ ﺍﻟﺒﺎﺭﺩ‬
‫ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﻌﻄﻴﲏ ﻣﺎ ﻳﺼﻠﺢ ﻣﻨﻚ ﱄ ﺍﳌﻌﺘﺪﻝ ﺍﻟﺒﺎﺭﺩ ﺍﻟﻠﻄﻴﻒ ﺃﺳﺄﻟﻚ ﲝﻘﻚ ﻭﲝﻖ ﺍﳌﻠﻚ ﺍﳌﻌﻄﻴﻚ ﻣﻦ ﻧﻮﺭﻩ‬
‫ﺻﺎﺣﺐ ﺍﻟﺴﻴﻒ ﻭﺍﻟﺴﻔﻚ ﺫﻭ ﺍﳊﺮﺑﺔ ﺍﻟﻨﺎﺭﻳﺔ ﻭﺍﻟﻔﱳ ﻭﺗﻘﻮﻝ ﰲ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﳐﺎﻃﺐ ﺍﳌﺮﻳﺦ ﺃﻳﻬﺎ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﺃﺳﺄﻟﻚ ﲝﻖ ﺳﻠﻄﻨﺘﻚ ﻭﺩﻭﻟﺘﻚ ﻭﻗﻬﺮﻙ ﺃﻥ ﺗﻌﻄﻴﲏ ﻣﺎ ﻳﺼﻠﺢ ﱄ ﺍﻷﺭﺿﻴﺔ ﺻﺎﺣﺐ ﺍﳊﺮﺏ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﺪﻡ‬
‫ﻟﻠﻌﻄﺎﺭﺩ ﻓﺘﻘﻮﻝ ﺃﻳﻬﺎ ﺍﻟﻜﻮﻛﺐ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺸﺮﻳﻒ ﻭﺍﻟﻜﻮﻛﺐ ﺍﻟﻜﺎﺗﺐ ﺍﳊﺎﺳﺐ ﻣﻨﻚ ﻭﲣﺎﻃﺐ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ‬
‫ﻭﻭﺯﻳﺮﻩ ﻭﻣﻼﻃﻔﺔ ﻭﻣﺸﲑﺓ ﺑﻠﻄﺎﻓﺔ ﺃﺧﻼﻗﻚ ﻭﻃﻴﺐ ﺃﻋﺮﺍﻗﻚ ﻭﺣﺴﻦ ﲰﻌﺘﻚ ﻭﺻﻔﺎﺗﻚ ﺍﻟﻌﺎﱂ ﳑﺎﺯﺝ ﺍﻟﻔﻠﻚ‬
‫ﻣﻦ ﻭﺃﺧﻼﻗﻚ ﺍ‪‬ﻴﺪﺓ ﺍﳊﺴﻨﺔ ﺍﻟﻄﻴﺒﺔ ﺃﻥ ﺗﻌﻄﻴﲏ ﻣﺎ ﻳﺼﻠﺢ ﱄ ﻣﻨﻚ ﻭﻟﺘﻜﻦ ﻋﻠﻰ ﺍﳌﺎﺀ ﰲ ﻓﺮﻭﺝ ﺍﳊﻤﻴﺪﺓ‬
‫ﺣﺸﻴﺶ ﺃﺧﻀﺮ ﻭﻫﻮﺍﺀ ﻟﻄﻴﻒ ﺑﻨﻔﺲ ﻓﺮﺣﺔ ﻭﺭﻳﺢ ﻃﻴﺐ ﻭﺃﻧﺖ ﻣﺘﺼﻒ‪ .‬ﺑﺼﻔﺎﺕ ﺍﻟﻜﺘﺎﺏ ﻭﺗﺒﺨﺮ ﰲ ﻳﻮﻡ‬
‫ﺍﻟﺴﻤﻴﻊ ﺍﻟﺴﺮﻳﻊ ﺍﳋﻤﻴﺲ ﻟﻠﻤﺸﺘﺮﻯ ﻓﺘﻘﻮﻝ ﰲ ﺩﻋﺎﺋﻚ ﺃﻳﻬﺎ ﺍﻟﻜﻮﻛﺐ ﺍﻟﺪﻳﻦ ﺍﻟﺼﺎﱀ ﺍﻟﺘﻘﻲ ﺍﻟﺮﻓﻊ ﺍﻟﺒﺪﻳﻊ ﺍﳌﻄﻴﻊ‬
‫ﺍﻷﻣﻮﺍﺕ ﻭﺍﻟﺬﻱ ﻳﱪﺉ ﻣﻦ ﻛﻞ ﺩﺍﺀ ﺍﻟﺬﺍﻛﺮ ﺍﻟﺸﺎﻛﺮ ﺍﻟﻨﺎﺷﺮ ﺍﳊﺎﻣﺪ ﺍﻟﺒﺎﻫﺮ ﺍﳋﺎﺋﻒ ﺍﳌﺴﺘﻐﻔﺮ ﻋﻨﺪﻙ ﺃﻛﺜﺮ ﺃﺣﻴﺎﺀ‬
‫ﺗﻌﻄﻴﲏ ﻣﺎ ﻳﺼﻠﺢ ﺇﱃ ﻣﻨﻚ ﻭﺗﻘﻮﻝ ﰲ ﻳﻮﻡ ﺃﺳﺄﻟﻚ ﲝﻖ ﺩﻳﻨﻚ ﻭﺃﻣﺎﻧﺘﻚ ﻭﻣﻮﺩﺗﻚ ﻭﻣﺮﻭﺀﺗﻚ ﻭﻃﺎﻋﺘﻚ ﺃﻥ‬
‫ﻭﺍﻟﺰﻫﺮﺓ ﺍﻟﺰﺍﻫﺪﺓ ﺍﻟﺒﺎﻫﺮﺓ ﺫﺍﺕ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻄﺮﺏ ﻭﺍﻟﺮﻗﺺ ﻭﺍﻟﻠﻌﺐ ﺍﳉﻤﻌﺔ ﳐﺎﻃﺒﺎﹰ ﻟﻠﺰﻫﺮﺓ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﻟﻄﺎﻫﺮﺓ‬
‫ﺍﻟﱰﻫﺔ ﺍﻟﻨﺎﻇﺮﺓ ﺍﳌﺰﻳﻨﺔ ﺍﻟﻄﺎﺋﻌﺔ ﻟﺮ‪‬ﺎ ﺍﳊﺮﺓ ﺍﻟﻄﺎﻫﺮﺓ ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﻌﻄﻴﲏ ﻣﺎ ﻳﺼﻠﺢ ﻣﻨﻚ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻷﻛﻞ ﺍﻟﻔﺮﺣﺔ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﱄ ﻓﺄﻣﺎ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻓﻬﻮ ﳐﺼﻮﺹ ﻋﻨﺪﻫﻢ ﳌﻮﺳﻰ ﻷﻧﻪ ﺯﺣﻠﻲ ﻭﺍﻷﺣﺪ ﳐﺼﻮﺹ ﺑﺴﻠﻴﻤﺎﻥ ﻭﲨﺎﻋﺔ ﻣﻦ‬
‫ﻭﺍﻟﻮﺯﺭﺍﺀ ﻭﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ ﻭﺻﺎﺣﺒﺔ ﺍﻟﺸﻤﺲ ﻭﻓﻴﻪ ﻳﺘﺒﺨﺮ ﺍﳌﻠﻮﻙ ﳍﺎ ﻭﻳﻮﻡ ﺍﻻﺛﻨﲔ ﻫﻮ ﻟﻠﻘﻤﺮ ﻳﺼﺒﺢ ﻟﻠﻮﺯﺍﺭﺍﺕ‬
‫ﲞﺮ ﺯﺭﺍﺩﺷﺖ‪ .‬ﻭﻫﻮ ﻧﱯ ﺍ‪‬ﻮﺱ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻟﻠﻤﺮﻳﺦ ﻭﻓﻴﻪ ﲞﺮ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞِ ﻭﻳﻮﻡ ﺍﻷﺭﺑﻌﺎﺀ ﻟﻌﻄﺎﺭﺩ ﻭﻓﻴﻪ‬

‫‪55‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫‪.‬ﺳﺒﻄﺎ ﻭﻳﻮﻡ ﺍﳋﻤﻴﺲ ﳐﻮﺽ ﺑﻪ ﻋﻴﺴﻰ‬
‫ﺍﻷﺭﺿﻴﺔ ﺍﳉﻤﻌﺔ ﻓﻬﻮ ﶈﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻟﺬﻱ ﻳﻄﻠﺐ ﻣﻦ ﺯﺣﻞ ﻭﻫﻮ ﺣﻴﻮﺍﻥ ﻣﺜﻞ ﺍﳌﻨﺎﻓﻊ ﻭﺃﻣﺎ ﻳﻮﻡ‬
‫ﻭﺍﻟﻘﻤﺮ ﻻﺋﻖ ﺑﺎﻟﻮﺯﺍﺭﺍﺕ ﻭﺇﻇﻬﺎﺭ ﺍﻟﻜﻨﻮﺯ ﻭﺷﻖ ﺍﻷ‪‬ﺎﺭ ﻭﺍﻷﺷﺠﺎﺭ ﻭﺃﻣﺎ ﻣﺎ ﳜﺺ ﺍﻟﺸﻤﺲ ﻓﻤﺜﻞ ﺍﳌﻠﻚ ﻭﺍﳌﻠﻜﺔ‬
‫ﻭﺍﳍﻨﺪﺳﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻗﺎﺋﻖ ﻭﺍﻟﻌﺰﺍﺋﻢ ﻭﳐﺎﻃﺒﺎﺕ ﻭﺍﳌﺮﻳﺦ ﺑﺎﳊﺮﻭﺏ ﻭﺍﻟﺒﺄﺱ ﻭﻋﻄﺎﺭﺩ ﻟﻠﻜﺎﺑﺔ ﻭﺍﻟﻨﻘﺶ ﻭﺍﳊﺴﺎﺏ‬
‫ﻟﻠﺰﻫﺪ ﻭﺍﻟﺪﻳﺎﻧﺔ ﻭﺣﻞ ﺍﻟﻄﻠﺴﻤﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﰒ ﺍﳉﻤﻌﺔ ﻟﻠﺰﻫﺮﺓ ﻗﺎﻟﻮﺍ ﺍﳉﻦ ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﻭﺃﻣﺎ ﺍﳌﺸﺘﺮﻱ ﻓﻬﻮ‬
‫ﺍﳋﻠﻖ ﻋﻨﺪ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﰲ ﻫﻴﻜﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻻﺟﺘﻤﺎﻉ ﺧﻮﺍﺹ ﺍﻷﻧﻔﺎﺱ ﻟﻴﺆﺛﺮ ﺫﻟﻚ ﰲ ﺇﳕﺎ ﺃﻣﺮ ﺑﺎﺟﺘﻤﺎﻉ‬
‫ﻭﺁﻝ ﺍﳌﻄﺎﻟﺐ ﻟﺸﺮﻑ ﻧﻔﺴﻪ ﺍﻟﻔﻴﺎﺽ ﻣﻨﻪ ﻋﻠﻰ ﺗﺎﺑﻌﻴﻪ ﻣﻦ ﻗﻮﳍﻢ ﰲ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﺣﺼﻮﻝ‬
‫ﺍﻟﻨﻴﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ ﳏﻤﺪ‪ .‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﳋﺎﺻﻴﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺃﻭﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺧﻮﺍﺹ‬
‫ﺍﳊﻴﻮﺍﻥ ﻣﻦ ﺧﻮﺍﺹ ﻻ ﺗﻌﺮﻓﻪ ﻣﺜﻞ ﻛﺜﲑﺓ ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻣﻨﻬﺎ ﻓﺼﻼ ﻃﻮﻳﻼ ﺯﺍﺋﺪﺍﹰ ﺧﺎﺭﺟﺎﹰ ﻋﻦ ﺍﳊﺎﺟﺔ ﻭﻛﻢ ﰲ‬
‫‪.‬ﺑﺎﻷﺭﻳﺎﺡ‪ .‬ﻭﺃﻛﺒﺎﺩ ﺍﻷﺭﺍﻧﺐ ﺗﻨﻔﻊ ﺍﻷﻛﺒﺎﺩ ﻣﺮﺍﺭﺓ ﺍﻟﺪﺏ ﻟﻠﺴﻤﻦ ﻭﺷﺤﻤﻬﺎ ﺃﻳﻀﺎﹰ ﻭﳊﻤﻬﺎ ﻣﻊ ﲢﺮﳝﻪ ﻳﺬﻫﺐ‬
‫ﻃﻼ ﳌﻌﲎ ﻭﺷﺤﻢ ﺍﳋﱰﻳﺮ ﰲ ﻋﻠﻒ ﺍﻟﺪﻭﺍﺏ ﻭﺩﻫﻦ ﺍﻟﺒﻴﺾ ﻟﻠﺸﻌﺮ ﻭﻋﻴﻮ‪‬ﺎ ﻟﻠﻌﻴﻮﻥ ﻭﴰﻬﺎ ﻟﻸﺭﺑﺎﺡ ﻭﻳﺼﻠﺢ ﻣﻨﻪ‬
‫ﺍﻟﺸﻌﺮ ﻭﺩﻫﻦ ﺍﻟﺸﻮﻙ ﻭﺍﳊﻨﻄﺔ ﻟﻠﺜﻮﺍﻟﻴﻞ ﻭﺷﺤﻢ ﺍﻟﻘﻨﻔﺬ ﻟﻸﺭﻳﺎﺡ ﻭﻗﺼﺒﻪ ﻣﻊ ﻭﻣﺎ ﻗﻄﻊ ﻣﻦ ﺍﻟﻜﺮﻡ ﻳﻨﻔﻊ ﰲ‬
‫‪.‬ﻭﺯﻧﺎﹰ ﻭﺳﻔﺎﹰ‪ .‬ﻭﻣﺦ ﺍﳊﻤﺎﺭ ﻗﺎﺗﻞ ﺍﻟﺴﻜﺮ ﻟﻠﻄﺤﺎﻝ‬

‫ﻭﺃﺩﻫﺎﻥ ﺍﳍﺪﻫﺪ ﻣﻨﺎﻓﻊ ﺫﻛﺮﻩ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﺍﳊﻴﻮﺍﻥ ﻭﺍﳉﻮﺯ ﺍﳍﻨﺪﻱ ﰲ ﺍﳍﺮﺍﻳﺲ ﻧ ﺎﻓﻊ ﻟﻠﺠﻤﺎﻉ ﻭﻣﻌﺎﺟﲔ ﻭﰲ‬
‫ﻭﺣﻘﻦ ﺍﻟﺒﻮﻝ ﺃﺗﻠﻒ ﻭﺍﻟﻔﺼﺪ ﻟﻠﻘﻴﺎﻡ‪ .‬ﻭﺍﳊﺮﺍﺭﺍﺕ ﺍﻟﻐﺎﻟﺒﺔ ﻗﺎﺗﻠﺔ ﻭﻫﻜﺬﺍ ﺍﻟﱪﻭﺩﺍﺕ ﻭﺍﳌﺎﺀ ﻋﻘﻴﺐ ﺍﻟﻄﻌﺎﻡ ﻣﺘﻠﻒ‬
‫ﻧﺎﻓﻊ ﻭﺍﻟﺸﻮﺫﺍﺝ ﻟﻠﻤﱪﻭﺩ ﺃﲨﻞ ﻭﺍﳊﻨﻄﻴﺎﺕ ﳏﻤﻮﺩ ﺍﳊﺠﺎﻣﺔ ﺃﲪﺪ ﻭﺍﻟﻘﻲﺀ ﻳﻨﻈﻒ ﻭﺍﻟﻘﻠﻴﻞ ﻣﻦ ﻟﺒﺎﺏ ﺍﳋﻴﺎﺭ‬
‫ﺍﻟﺮﻣﺎﻥ ﰲ ﺍﳌﻌﺪﺓ ﻣﻮﺣﻞ‪ .‬ﻭﺍﻟﺒﻄﻴﺦ ﻓﻴﻪ ﻓﻮﺍﺋﺪ ﻣﻄﻌﻢ ﻟﺼﺎﺣﺐ ﺍﳉﻤﺎﻉ ﻳﻌﲎ‪ .‬ﻭﺃﻛﻞ ﺍﳍﺮﺍﻳﺲ ﺃﻓﻀﻞ‪ .‬ﻭﺷﺮﺍﺏ‬
‫ﺍﻟﺒﻮﻝ ﻭﻣﻘﻄﺮ ﻟﻐﺴﻞ ﺍﳌﺜﺎﻧﺔ ﻭﻳﺬﻫﺐ ﻣﻊ ﺍﻟﻘﺊ ﺍﳋﻠﻂ‪ .‬ﻭﻓﻴﻪ ﻣﻀﺎﺭ ﻭﻣﺸﺮﺏ ﻭﺭﻳﺢ ﻃﻴﺐ ﻭﻣﻘﻄﻊ ﺳﺎﻝ ﻭﻣﺪﺭ‬
‫ﻭﻳﻮﺭﺙ ﺍﳊﻜﺎﻙ ﻭﺩﻓﻌﻪ ﺑﺎﻟﺴﻜﻨﺠﺒﲔ‪ .‬ﻭﺍﻟﻘﺒﻴﺖ ﺍﶈﻠﻲ ﻳﻘﻄﻊ ﺍﻟﺸﻬﻮﺍﺕ ﻭﻳﻌﺼﻢ ﻳﻨﺸﻒ ﺍﳋﻠﻖ ﻭﻳﺰﻳﺪ ﺍﻟﺼﻔﺮﺍﺀ‬

‫‪56‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻟﻄﻴﺐ‪ .‬ﻭﺧﲑ ﺍﻟﻔﻮﺍﻛﻪ ﺃﻧﻀﺠﻬﺎ ﻭﺃﺟﻮﺩﻫﺎ ﻗﺒﻞ ﺍﻟﻄﻌﺎﻡ ﺇﻻ ﺍﻟﻜﻤﺜﺮﻯ ﻓﻘﻠﻴﻠﻪ ﻧﺎﻓﻊ ﺑﻌﺪ ﻭﻳﺴﻤﻦ ﻣﻊ ﺍﻟﺮﻳﺢ‬
‫ﻭﺗﻘﻠﻴﻞ ﺍﻟﱪﺩ ﺃﺟﻮﺩ ﻟﻌﻴﻨﻚ‪ :‬ﻋﻦ ﺻﻔﺔ ﺍﻟﻄﺒﻴﺐ ﻓﺪﺕ‪ .‬ﻭﺍﳉﺎﺋﻊ ﺩﺭﻫﻢ ﺃﻭ ﺃﻗﻞ‪ .‬ﻭﻗﺪ ﺗﺼﻌﺐ ﻣﺪﺍﻭﺍﺓ ﺍﻟﻄﻌﺎﻡ‬
‫ﰲ ﺍﻟﺼﻴﻒ ﺍﳌﺘﺨﻮﻡ‪ .‬ﻭﺳﻜﺮﻩ ﺗﻌﺠﻴﻞ ﺍﳌﺎﺀ ﻋﻘﻴﺐ ﺍﻟﻄﻌﺎﻡ‪ .‬ﻭﻳﺴﺘﺤﺐ ﺍﻣﺘﺼﺎﺻﻪ‪ .‬ﻭﻳﻜﺮﻩ ﻋﻨﻪ ﻭﺃﻛﻞ ﺍﳊﻮﺍﻣﺾ‬
‫‪.‬ﺃﻧﻔﻊ ﻭﺍﻟﺸﻮﺩﺍﺝ ﰲ ﺍﻟﺸﺘﺎﺀ‬
‫ﺍﻟﺮﻣﺎﻥ ﺍﳌﻼﺳﻲ ﻗﻠﻴﻠﺔ ﺑﻌﺪ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﻭﻫﻮ ﻣﻀﺮ ﻭﺍﻧﻔﻊ ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﻐﺪﻱ ﻣﺜﻞ ﺍﻟﺘﲔ ﻭﺍﻟﻌﻨﺐ ﻭﺍﻧﻔﻊ‬
‫‪.‬ﺣﺎﻣﻀﻪ ﺑﺄﺻﺤﺎﺏ ﺍﳉﻤﺎﻉ ﻻ ﺳﻴﻤﺎ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﰲ ﺍﻷﺷﺮﺑﺔ‬
‫ﺍﳌﻨﻌﻘﺪ ﻭﺷﺮﺍﺏ‪ .‬ﺍﻟﺮﻣﺎﻥ ﻳﻮﺟﻞ ﺍﳌﻌﺪﺓ ﺃﻣﺎ ﺍﻟﺴﻜﻨﺠﺒﲔ ﻓﻬﻮ ﺃﻭﻝ ﻣﺎ ﺻﻨﻊ ﻟﺪﻯ ﺍﻟﻘﺮﻧﲔ ﻭﺃﺟﻮﺩﻩ ﺍﳌﻌﺘﺪ ﻭﺇﺑﻘﺎﺀ‬
‫ﻭﺍﻟﻨﻴﻠﻮﻓﺮ ﻓﻮﺍﺋﺪ ﻋﻤﻠﻬﺎ ﰲ ﺍﻟﺮﺃﺱ ﻭﺷﺮﺍﺏ ﺍﻟﺮﺍﺳﻦ ﻳﻌﻤﻞ ﰲ ﻭﻓﻴﻪ ﺗﱪﻳﺪ ﺍﻟﻜﺒﺪ‪ .‬ﻭﺷﺮﺍﺏ ﺍﳋﺸﺨﺎﺵ ﻭﺍﻟﺒﻨﻔﺴﺞ‬
‫ﻧﺼﺮ ﺍﻟﻔﺎﺭﺍﰊ ﺃﻧﻪ ﻳﻐﲏ ﻋﻦ ﺍﳌﻔﺮﺡ ﺍﻟﺼﻔﲑ ﻭﺃﻣﺎ ﺷﺮﺍﺏ ﺍﻟﺘﻔﺎﺡ ﻭﻣﺎ ﻳﺘﺨﺬ ﻣﻨﻪ ﺍﳋﻠﻂ ﺍﻟﺴﻮﺩﺍﻭﻱ ﺣﱴ ﺯﻋﻢ ﺃﺑﻮ‬
‫‪.‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻘﻠﺒﻴﺔ ﻓﻔﻴﻪ‬
‫ﺗﺮﻳﺪ ﻭﺩﺭﳘﲔ ﺳﻮﺭﳒﺎﻥ ﻓﻴﻜﻮﻥ ﻭﺃﻣﺎ ﺷﺮﺍﺏ ﺍﻟﻮﺭﺩ ﻓﻬﻮ ﻳﺴﻬﻞ ﺍﳋﻠﻂ ﺍﻟﺼﻔﺮﺍﻭﻱ ﻓﺎﻥ ﺃﻋﻨﺘﻪ ﺑﺪﺭﻫﻢ ﻭﻧﺼﻒ‬
‫‪.‬ﺳﻔﻮﻓﺎ ﻗﺒﻞ ﺷﺮﺍﺏ ﺍﻟﻮﺭﺩ ﺃﻭ ﺑﻌﺪﻩ‬
‫ﺍﻟﺴﻔﺮﺟﻞ ﻳﻌﺼﻢ ﺍﶈﺮﻭﺭ ﻭﺭﺏ ﺍﻟﺘﻔﺎﺡ ﺑﻌﻤﻞ ﰲ ﺍﻟﻨﻤﻴﺠﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻦ ﺿﻌﻒ ﺍﻟﻘﻠﺐ ﺇﺫﺍ ﻭﺃﻣﺎ ﺍﻷﺭﺑﺎﺏ ﻓﺮﺏ‬
‫ﺍﻟﻌﻮﺩ ﺣﺮﺍﺭﺓ ﻭﺭﺏ ﺍﻟﺘﻮﺕ ﻓﺨﺎﺻﻴﺘﻪ ﰲ ﺍﳊﻠﻖ‪ .‬ﻭﲨﻴﻊ ﺍﻷﺷﺮﺑﺔ ﻭﺍﻟﺮﺑﻮﺏ ﻓﺎﻟﻐﻨﺎﺀ ﻋﻨﻬﺎ ﺑﺎﳊﻤﻴﺔ ﻣﻊ ﻛﺎﻥ ﻣﻦ‬
‫ﻭﻋﻮﺩ ﻭﺃﻛﻞ ﺑﺪﻥ ﻣﺎ ﺃﻋﺘﺎﺩ‪ ،‬ﺇﱃ ﺍﻟﻌﺎﺩﺓ ﺍﻟﻘﺪﳝﺔ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪" :‬ﺍﳌﻌﺪﺓ ﺑﻴﺖ ﺍﻟﺪﺍﺀ ﻭﺍﳊﻤﻴﺔ ﺭﺃﺱ ﺍﻟﺪﻭﺍﺀ‬
‫ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﳌﻜﻲ ﺭﺿﻲ ﷲ ﻋﻨﻪ ﻻ ﺗﺘﻌﺮﺿﻮﺍ ﻣﻊ ﻭﻻ ﺑﺎﺱ ﳌﻦ ﺃﻋﺘﺎﺩ ﺍﻟﺸﺮﺑﻪ ﺃﻥ ﻳﺘﻌﻬﺪﻫﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ ﻗﺎﻝ‬
‫ﺍﻟﺪﻭﺍﺀ ﰲ ﺍﳋﺮﻳﻒ ﺃﻭﱃ ﻣﻦ ﺍﻟﺮﺑﻴﻊ ﻟﻘﺮﻳﻪ ﻣﻦ ﺍﳌﺂﻛﻞ ﺍﻟﱵ ﲢﺪﺙ ﺍﻟﻌﺎﻓﻴﺔ ﺇﱃ ﺍﻟﺪﻭﺍﺀ ﻓﺮﲟﺎ ﻳﻔﻀﻬﺎ ﻭﺿﺮﺏ‬

‫‪57‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫‪.‬ﺍﻟﺴﻬﻮﻟﺔ‬
‫‪.‬ﺍﻟﺒﻘﻮﻝ ﻓﺄﻧﻔﻌﻬﺎ ﺍﳍﻠﻴﻮﻥ ﻭﺍﻻﺳﻔﻨﺎﺝ ﻭﺃﻣﺎ‬
‫ﻗﺎﻝ‪" :‬ﺃﺭﺑﻊ ﺣﺸﺎﺋﺶ ﻣﻦ ﺍﳉﻨﺔ ﻳﻘﻄﺮ ﻋﻠﻴﻬﺎ ﰲ ﻛﻞ ﻟﻴﻠﺔ ﻗﻄﺮﺓ ﺭﻭﻯ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻭﺍﳍﻨﺪﺑﺎ ﻭﺍﳍﻠﻴﻮﻥ ﻭﺍﳋﺲ " ﻓﻔﻲ ﺍﳍﻨﺪﺑﺎﺀ ﺗﱪﻳﺪ ﻭﰲ ﺍﻻﺳﻔﻨﺎﺝ ﻭﺍﳍﻠﻴﻮﻥ ﺗﺮﻃﻴﺐ ﻣﻦ ﻣﺎﺀ ﺍﳉﻨﺔ ﻭﻫﻲ ﺍﻻﺳﻔﻨﺎﺝ‬
‫ﻭﺃﺟﻮﺩ ‪.‬ﻳﻮﻟﺪ ﺩﻣﺎﹰ ﺻﺎﳊﺎﹰ ﻭﺍﻧﻔﻊ ﺍﳍﻠﻴﻮﻥ ﻣﺎ ﻋﻤﻞ ﲟﺨﺎﺽ ﺍﻟﺒﻴﺾ ﻭﺍﻟﺰﻳﺮﺑﺎﺝ‪ .‬ﻭﺃﻧﻔﻊ ﺍﻟﺒﻴﺾ ﳐﺎﺧﻪ ﻭﺍﳋﺲ‬
‫ﺍﻟﻨﺎﺱ ﰲ ﺑﻌﺾ ﺍﻟﺒﻼﺩ‪ .‬ﻭﺍﻟﺴﺪﺍﺏ ﺍﳋﻴﺎﺭ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺑﺎﻃﻨﻪ ﻭﺃﻣﺎ ﺍﻟﻜﺮﻓﺲ ﻓﺎﻧﻪ ﻳﻔﺘﺢ ﺍﻟﺴﺪﺩ ﻗﻠﻴﻠﻪ ﻭﻗﺪ ﻳﺘﱪﻙ ﺑﻪ‬
‫‪.‬ﻳﻮﺭﺙ ﺍﳉﺬﺍﻡ ﺇﺫ ﺍﺻﻠﻪ ﻣﻦ ﺧﺮﺀ ﺍﻟﺬﺑﺎﺏ‬
‫‪".‬ﻭﺍﻟﱪﺹ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺘﲔ "ﻛﻞ ﺍﻟﺘﲔ ﺭﻃﺒﺎﹰ ﻛﺎﻥ ﺃﻭ ﻳﺎﺑﺴﺎﹰ ﻓﺎﻧﻪ ﻳﻨﻔﻊ ﰲ ﺍﳉﺬﺍﻡ ﻭﺍﻟﻨﻘﺮﺱ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﺍﻟﺼﻐﲑ ﺍﻷﺯﺭﻕ ﺍﻟﺒﺎﻟﻎ ﻭﺃﻛﻠﻪ ﺯﻋﻢ ﺍﻷﻃﺒﺎﺀ ﺃﻥ ﰲ ﺍﻟﺘﲔ ﺧﺎﺻﻴﺔ ﻗﻄﻊ ﺍﻟﻨﺎﺳﻮﺭ ﻭﻳﺪﺭ ﺩﻡ ﺍﳊﻴﺾ ﻭﺃﻧﻔﻌﻪ ﺍﻟﻐﺪﻱ‬
‫ﻣﻦ ﺁﺧﺮﻩ ﻭﺧﻴﺎﺭ ﺍﳋﺮﻳﻒ ﲪﻰ ﻭﺭﳛﺎﻥ ﺍﳋﺮﻳﻔﻪ ﻋﻠﻰ ﺍﻟﺮﻳﻖ ﺃﻧﻔﻊ ﻭﺁﺧﺮﻩ ﺃﺟﻮﺩ ﻣﻦ ﺃﻭﻟﻪ‪ .‬ﻭﺃﻭﻝ ﺍﻟﺒﻄﻴﺦ ﺃﺟﻮﺩ‬
‫ﻭﺳﺮﻩ ﻣﻦ ﺃﲞﺮﺓ ﺍﻷﻓﻮﺍﻩ ﻭﺣﻘﻦ ﺍﻟﺒﻮﻝ ﻳﻮﺭﺙ ﺣﺼﺎﺓ ﺍﳌﺜﺎﻧﺔ ‪.‬ﺯﻛﺎﻡ ﻭﺍﻟﺸﺮﺏ ﰲ ﻛﻮﺯ ﺍﳉﻤﺎﻋﺔ ﻳﻮﺭﺙ ﺍﻵﻻﻡ‬
‫ﻋﺴﺮ ﺍﻟﺒﻮﻝ ﻭﻏﺪﻳﻪ ﺇﺫ ﺃﺩﻕ ﻣﻊ ﺍﻟﻜﺸﻨﺔ ﺃﻭ ﺍﻟﻌﺪﺱ ﻳﻨﻌﻢ ﺍﻟﺒﺪﻥ ﻭﻳﺰﻳﻞ ﻭﺷﺮﺏ ﺑﺬﺭ ﺍﻟﺒﻄﻴﺦ ﺍﻟﺴﻘﻲ ﻳﻌﻤﻞ ﰲ‬
‫‪.‬ﺍﻟﺰﻫﻜﺔ‬
‫ﺍﻷﺷﻨﺎﻥ ﻳﻨﺸﻒ ﺍﻟﻌﺴﻞ ﰲ ﺍﳊﻤﺎﻡ ﺑﺎﻟﻌﺪﺱ ﻭﺍﳌﻮﺍﺿﻊ ﺍﻟﻨﺠﺴﺔ ﻭﳚﻮﺯ ﺍﻟﻐﺴﻞ ﺑﺎﻟﻌﺪﺱ ﰲ ﺍﻷﻭﺍﱐ ﻭﺩﺍﺭﻙ ﻭﻳﻜﺮﻩ‬
‫ﻭﺗﻨﻌﻴﻢ ﺍﻟﺒﺪﻥ ﻭﺷﻘﺎﻕ ﺭﻃﻮﺑﺎﺕ ﺍﻷﺑﺪﺍﻥ ﻭﻳﺴﻤﻦ ﻭﻳﺴﻤﺮ ﺍﻷﻟﻮﺍﻥ ﻭﻣﻌﺠﻮﻥ ﺍﻟﺴﻤﺴﻢ ﻓﻴﻪ ﺗﺮﻃﻴﺐ ﺍﻟﺸﻌﺮ‬
‫ﻭﺣﻼﻭﺓ ﺍﻟﻘﺮﻉ ﻳﺰﻳﻞ ﺍﻟﺘﺠﻔﻴﻒ‪ .‬ﺍﻟﻘﺪﻣﲔ ﺃﻣﺎﻥ ﻣﻦ ﺍﳉﺬﺍﻡ ﻭﺃﻛﻞ ﺍﻟﻴﻘﻄﲔ ﻳﻌﻤﻞ ﰲ ﺍﳋﻠﻂ ﺍﻟﺴﻮﺩﺍﻭﻱ‬
‫‪.‬ﺍﳋﺸﺨﺎﺵ ﺍﳌﺮﺿﻮﺽ ﻭﺍﻟﺰﻳﺮﺑﺎﺝ ﻓﺎﻋﺪﻝ ﺍﻷﻟﻮﺍﻥ‪ .‬ﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﻳﻀﺎﻑ ﺇﻟﻴﻪ‬

‫ﺍﻟﺒﻄﻴﺦ ﻫﺬﻩ ﺍﶈﻤﺺ ﺍﳌﺮﺿﻮﺽ ﻣﻊ ﺍﻟﺪﺍﺭ ﺟﻴﲎ ﻭﺍﻟﺰﻋﻔﺮﺍﻥ ﳛﻞ ﺑﺎﳌﺎﺀ ﺍﻟﻮﺭﺩ ﻭﺍﻟﻌﺴﻞ ﻭﺑﻮﺿﻊ ﰲ ﺭﺃﺱ ﻭﺍﻟﻠﻮﺯ‬
‫ﻭﺍﻟﻘﻄﺎﻳﻒ ﺃﻣﲑﻫﺎ ﻭﺍﳌﺴﲑ ﺛﻘﻴﻞ ﺣﻴﻠﺘﻬﻢ ﻋﻠﻰ ﺍﻟﺴﻜﻨﺠﺒﲔ ﻭﺍﻧﻔﻊ ﺍﳊﻠﻮﺓ ﻣﺎ ﻛﺜﺮ ﺧﺒﺰﻩ ﻭﺃﺭﻃﺒﻬﺎ ﺣﻠﻮﺓ ﺍﻟﺒﻴﺾ‬

‫‪58‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻭﺍﻟﻜﺎﻓﻮﺭﻳﺔ‪ .‬ﻭﺃﻣﺎ ﺧﺒﻴﺺ ﺍﻟﻠﻮﺯ ﻓﺜﻘﻴﻞ ﻭﺃﺟﻮﺩﻩ ﺍﻟﻨﺎﺿﺞ ﺍﻟﻜﺜﲑ ﰲ ﺍﳌﻌﺪﺓ ﻭﺃﺟﻮﺩﻩ ﺍﻟﺴﻬﻞ ﺍﻟﻨﺎﻋﻢ ﻣﺜﻞ ﺍﻟﺼﺎﺑﻮﻧﻴﺔ‬
‫ﻓﺄﺟﻮﺩﻫﺎ ﺃﻧﻀﺠﻬﺎ ﻭﺃﺣﻘﻬﺎ ﺑﻠﺤﻢ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﳌﻌﺰ ﻭﺍﻟﻀﺎﻥ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﳋﺸﺨﺎﺵ ﻭﺃﻣﺎ ﺍﳍﺮﺍﻳﺲ‬
‫ﻭﺍﻹﻛﺜﺎﺭ "ﺷﻜﻮﺕ ﺇﱃ ﺃﺧﻲ ﺟﱪﺍﺋﻴﻞ ﺿﻌﻒ ﺍﻟﻮﻗﺎﻉ ﻓﺄﻣﺮ ﰲ ﺑﺄﻛﻞ ﺍﳍﺮﺍﻳﺲ ﻓﻮﺟﺪﺕ ﻷﻣﺮﻱ ﺟﱪﺍﹰ" ﻭﺳﻠﻢ‬
‫ﻟﻜﻨﻬﺎ ﺍﺛﻘﻞ ﻫﺬﺍ ﻓﺼﻞ ﺇﺷﺎﺭﺓ ﻣﻦ ﳊﻢ ﺍﻟﺪﺟﺎﺝ ﻳﻮﺭﺙ ﺍﳊﺮﺍﺭﺓ ﰲ ﺍﻷﻃﺮﺍﻑ ﻭﺍﳌﺄﻣﻮﻧﻴﺔ ﺑﺎﳋﺮﻭﻑ ﺍﳌﺸﻮﻱ ﺃﲨﻞ‬
‫‪.‬ﺍﳌﺘﺮﻓﲔ ﰲ ﺍﻷﺩﻭﻳﺔ ﻭﺍﻷﻃﻌﻤﺔ ﻭﺍﻧﻔﻌﻬﺎ ﻣﺎﺩﺍﻡ ﻭﻗﻞ ﺣﺴﺎﺑﻪ‪ :‬ﻓﻬﺬﺍ ﻃﻌﺎﻡ‬
‫ﻭﺍﻟﻔﺴﺘﻖ ﻭﺩﻫﻦ ﺍﻟﻘﺮﻉ ﻓﻔﺮﻙ ﻭﺟﻬﻪ ﻓﻘﺪ ﻗﺪﻡ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻄﺎﻳﻔﺎﹰ ﺑﺎﻟﻘﻨﺪ‬
‫ﻭﺣﺴﺎﺏ ﺍﳌﺘﺮﻓﲔ‪ ،‬ﻭﻗﺪﻡ ﻗﻌﺐ ﻣﻦ ﺣﻠﻴﺐ ﻭﲤﺮ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰒ ﻗﺎﻝ‪" :‬ﺁﻩ ﻣﻦ ﻃﻌﺎﻡ ﺍﳌﺘﺮﻓﲔ‬
‫‪".‬ﻳﺎ ﻋﺎﺋﺸﺔ ﻓﺎﻟﺴﻤﻦ ﻳﻜﻦ ﺃﻟﻴﻖ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪" :‬ﻛﻠﻴﻪ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻴﻬﺎ ﻛﺘﺐ ﻟﻪ ﻣﻦ ﺍﻷﺟﺮ ﻣﺎ ﻻ ﻛﺎﻥ ﻳﺄﻛﻞ ﺍﻟﻨﻴﺖ ﺑﻌﺴﻞ ﺍﻟﻌﺮﻓﻂ ﻭﺍﳌﻌﺎﻓﲑ ﻓﻤﻦ ﺗﺮﻙ ﺷﻬﻮﺍﺕ‬
‫ﻧﻔﺴﻪ ﻓﺴﻜﺖ ﻋﻦ ﺍﻟﻠﺬﺍﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ ﻓﺈﺫﺍ ﻓﺎﺭﻗﺖ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳋﺴﻴﺲ ﻳﻌﺪ ﻭﺍﻟﺴﺮ ﻓﻴﻪ ﺃﻧﻪ ﺃﻭﻗﻊ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺍﳌﻌﺘﻢ ﱂ ﺗﺘﺄﺳﻒ ﻋﻠﻰ ﻣﻔﺎﺭﻗﺔ ﺍﶈﻘﻮﺭﺍﺕ ﺭﻗﺖ ﻋﻠﻰ ﻋﺎﳌﻬﺎ ﻭﺷﺮﻓﺖ ﺑﻌﻤﻠﻬﺎ ﻣﺜﻞ ﻭﺍﳊﺒﺲ ﺍﳌﻈﻠﻢ ﻭﺍﳉﺴﺪ‬
‫ﻭﺍﻟﻌﻘﻠﻴﺔ ﳛﺪﺙ ﺑﻪ ﺍﳌﺮﺳﻮﻣﺔ ﺍﳌﻨﺘﻘﺸﺔ ﻓﻴﻬﺎ ﻣﺜﻞ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﺣﺪﻩ‪ :‬ﺑﺎﻟﱪﺍﻫﲔ ﺍﻟﻨﻘﻠﻴﺔ ﺍﻟﻌﻠﻮﻡ‬
‫ﻭﺍﻟﻨﺎﺳﻚ ﻭﺍﻟﺰﺍﻫﺪ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺧﻼﳍﺎ ﻟﻚ ﺟﻨﺎﺡ ﲣﺮﻕ ﺑﻪ ﻋﺎﱂ ﺍﳌﻠﻜﻮﺕ ﺇﺫ ﺍﻷﺭﻭﺍﺡ ﺛﻼﺛﺔ‪ :‬ﻧﻔﺲ ﺍﻟﻌﺎﺭﻑ‬
‫ﺭﻗﺖ ﺇﱃ ﻋﺎﱂ ﺍﻟﻜﻤﺎﻝ ﻓﻬﻲ ﲢﻈﻰ ﲟﺎ ﻟﻴﺲ ﰲ ﺍﳉﻨﺔ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﻓﻼ ﻳﻀﺮﻫﺎ ﺍﳌﻮﺕ ﻭﻻ ﺍﻟﻔﻮﺕ ﻷ‪‬ﺎ ﻛﺎﻣﻠﺔ‬
‫ﺍﻟﻘﺪﺳﻴﺔ ﰲ ﺍﳊﻀﺮﺓ ﺍﻟﺼﻤﺪﻳﺔ ﳎﺎﻭﺭﺓ ﻟﻠﻤﻼﺋﻜﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﲡﺘﻤﻊ ﺇﻟﻴﻬﺎ ﻭﺗﺴﻤﻊ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﻌﻠﻮﻳﺔ ﻭﺍﻷﻧﻮﺍﺭ‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻮﺩﻋﺔ ﻋﻨﺪﻫﺎ ﻓﻬﻲ ﺗﻨﻔﺼﻞ ﻋﻦ ﻋﺎﱂ ﺍﻟﻜﻮﻥ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺗﻠﺘﺤﻖ ﺑﻌﺎﱂ ﺍﻟﺒﻘﺎﺀ ﺍﻟﺬﻱ ﻋﻠﻴﻬﺎ ﻣﻦ‬
‫‪".‬ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ ﻧﻘﺾ ﻭﻻ ﻧﻔﺎﺩ‪" :‬ﺃﻋﺪﺩﺕ ﻟﻌﺒﺎﺩﻱ ﰲ ﺟﻨﱵ ﻣﺎﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺇﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ‬
‫ﺍﻟﻨﻔﻮﺱ ﺇﻻ ﻣﻊ ﺍﳌﺸﺎﻫﺪﺓ ﻓﻬﺬﺍ ﻳﻌﺠﺰ ﺃﻋﻠﻢ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻭﺭﺍﺀ ﻧﻌﻴﻢ ﺍﳉﻨﺔ ﻧﻌﻴﻤﺎ ﻻ ﺗﺪﺭﻛﻪ‬
‫ﺍﻟﺘﻌﺒﲑ ﻭﺍﻟﺘﻔﺴﲑ ﻛﻤﺎ ﻟﻮ ﻗﻴﻞ ﻟﻠﻌﻨﲔ ﻋﻦ ﻟﺬﺓ ﺍﳉﻤﺎﻉ ﳌﺎ ﻋﻦ ﺻﻔﻪ ﻣﺸﺎﻫﺪﺓ ﻷ‪‬ﺎ ﻟﺬﺓ ﺫﺍﺗﻴﺔ ﲡﻮﺯ ﻋﻦ ﺣﺪ‬
‫ﻋﻠﻰ ﺗﻌﺒﲑﻩ ﻓﻬﺬﺍ ﻻ ﻳﺪﺭﻛﻪ ﺇﻻ ﺷﺎﻫﺪﻩ ﻭﻫﻮ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﷲ ﺍﻟﻜﺮﱘ ﻭﺃﻧﺖ ﺗﺮﻳﺪ ﺃﻥ ﻋﻘﻞ‪ .‬ﻭﻣﺪﺭﻙ ﺍﻟﻠﺬﺓ ﻻ ﻳﻘﺪﺭ‬

‫‪59‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻣﻮﺍﻗﻌﺔ ﻭﻛﻴﻒ ﻟﺬﺓ ﺍﳌﺸﺎﻫﺪﺓ ﻣﻦ ﻏﲑ ﺇﺑﺼﺎﺭ‪ :‬ﻛﻤﺎ ﻻ ﻳﻨﺘﻔﻊ ﺍﳉﺒﺎﻥ ﺑﺬﻛﺮ ﺍﳊﺮﺏ ﻣﻦ ﻏﲑ ﻣﺸﺎﻫﺪﺓ ﻭﻻ ﺗﻌﺮﻑ‬
‫ﻛﺎﻥ ﺇﺫﺍ ﻗﺎﻡ ﰲ ﺻﻼﺗﻪ ﻳﺮﻓﻊ ﺗﻄﻤﻊ ﻣﻊ ﺍﻟﻐﻔﻠﺔ ﺑﺮﻓﻊ ﺍﳊﺠﺎﺏ ﻭﻗﺪ ﲰﻌﺖ ﺃﻥ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﻋﻠﻴﻪ ﺻﻠﻮﺍﺕ ﺍﷲ‬
‫ﺍﻷﻋﻠﻰ ﻭﻫﻮ ﻣﻌﲎ ﻗﻮﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺴﺪ ﺑﻴﻨﻪ ﻭﺑﲔ ﳏﺒﻮﺑﺔ ﻓﻴﻄﺎﻑ ﺑﻘﻠﺒﻪ ﰲ ﻋﺎﱂ ﺍﳌﻠﻜﻮﺕ‬
‫ﺃﺧﱪﻛﻢ ‪‬ﺎ ﻭﺃﻧﺖ ﺃﻳﻬﺎ ﺍﳌﺒﻄﻞ ﺍﻟﻐﺎﻓﻞ ﻋﺒﺪ ﻧﻔﺴﻚ ﻭﺃﺳﲑ ﺷﻬﻮﺗﻚ ﻭﺗﺮﻳﺪ ﺃﻥ ﺳﻠﻮﱐ ﻋﻦ ﻃﺮﻕ ﺍﻟﺴﻤﻮﺍﺕ ﻓﺄﱐ‬
‫‪:‬ﻭﺍﳌﻘﺮﺑﻴِﻦ ﺃﻭ ﺗﻄﻌﻦ ﻣﻊ ﺣﺠﺘﻚ ﻭﺟﻬﻠﻚ ﰲ ﻛﺮﺍﻣﺎﺕ ﺍﻟﺼﺎﳊﲔ‪ :‬ﺷﻌﺮ ﺗﻠﺤﻖ ﺑﺎﻷﺑﺮﺍﺭ‬
‫ﻭ ﻻ ﺑﺪ ﺩﻭﻥ ﺍﻟﺸﻬﺪ ﻣﻦ ﺇﺑﺮ‬
‫ﺗﺮﻳﺪﻳﻦ ﺇﺩﺭﺍﻙ ﺍﳌﻌﺎﱄ ﺭﺧﻴﺼﺔ‬
‫ﺍﻟﻨﺤﻞ‬
‫ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺮﺽ ﺍﻷﺣﺒﺔ‬ ‫ﺗﺮﻳﺪﻳﻦ ﺃﻥ ﺃﺭﺿﻰ ﻭﺃﻧﺖ‬
‫ﺑﺎﻟﺒﺨﻞ‬ ‫ﲞﻴﻠﺔ‬
‫ﺗﻜﻮﻥ ﺁﻳﺔ ﻭﺍﻟﺒﺲ ﺛﻮﺏ ﺍﻟﺸﻔﺎﺀ‪ :‬ﺇﻥ ﺃﺣﺒﺒﺖ ﻓﺠﺎﻫﺪ ﻭﻻ ﲡﺎﻫﺪ ﻭﺍﺭﻛﺐ ﻓﺮﺱ ﺣﺴﻦ ﻇﻨﻚ ﻭﺍﻗﻄﻊ ﺍﻟﻐﺎﻳﺔ ﺣﱴ‬
‫ﰲ ﻋﺎﱂ ﺍ‪‬ﺪ ﺇﱃ ﻗﺒﻠﺔ ﲪﻰ ﺍﳌﻠﻜﻮﺕ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻠﻘﺎﺀ ﻭﺃﺭﺽ ﺑﺎﻟﻌﻴﺶ ﺍﻟﻄﻔﻴﻒ ﺇﻥ ﺃﺣﺒﺒﺖ ﺃﻥ ﺗﺮﻗﻰ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻧﻌﻴﻢ ﺍﻵﺧﺮﺓ" ﻭﺳﻠﻢ ﺍ‪‬ﻨﻮﻥ ﻋﻠﻰ ﻟﻴﻠﻰ ﻓﺄﺑﺖ ﺭﺩ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻝ ﳍﺎ‪ :‬ﻭﺁﻟﻪ ﻭﺳﻠﻢ "ﻇﻔﺮ ﺍﻟﺰﺍﻫﺪﻭﻥ ﺑﻌﺰ‬
‫ﻓﺄﺣﺒﺒﺖ ﺃﺧﱪﺕ ﺃﻧﻚ ﳕﺖ ﺍﻟﺒﺎﺭﺣﺔ ﳊﻈﺔ ﻭﻟﻮ ﻛﻨﺖ ﺻﺎﺩﻗﺎﹰ ﳌﺎ ﳕﺖ ﻋﻨﺎ ﻓﻘﺎﻝ ﻋﺴﺮ ﻋﻠﻰ ﺯﻳﺎﺭﺗﻜﻢ ﻭﱂ ﻓﻘﺎﻟﺖ‬
‫ﻋﺰﻓﺖ ﻋﻦ ﺍﳌﺜﺎﻝ ﺃﻥ ﺃﺭﺍﻛﻢ ﰲ ﺍﳌﻨﺎﻡ ﻓﻨﻤﺖ ﻓﻘﺎﻟﺖ ﻟﻪ ﻟﻴﻠﻰ ﻛﺎﻥ ﺷﺨﺼﻲ ﻗﺪ ﺯﺍﻝ ﻋﻦ ﻗﻠﺒﻚ ﻭﻣﺜﺎﱄ ﻓﻘﺎﻝ‬
‫‪.‬ﻓﺎﺳﺘﻔﻘﺖ ﺇﱃ ﺍﻟﺘﻤﺜﺎﻝ ﻓﺄﻧﺸﺪﺕ ﻟﻴﻠﻰ‬
‫ﺇﻻ ﻭﻗﺪ ﻛﻨﺖ ﻛﻤﺎ‬
‫ﱂ ﻳﻜﻦ ﺍ‪‬ﻨﻮﻥ ﰲ ﺣﺎﻟﺔ‬
‫ﻛﺎﻧﺎ‬
‫ﺑﻞ ﱄ ﻋﻠﻴﻪ ﺍﻟﻔﻀﻞ ﻣﻦ ﺃﺟﻞ‬
‫ﺑﺎﺡ ﻭﺇﱐ ﻣﺖ ﻛﺘﻤﺎﻧﺎ‬
‫ﻣﺎ‬

‫‪60‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫‪:‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﺑﺸﺮﺍﹰ ﻭﻫﻨﺪﺍﹰ ﻣﺎﺗﺎ ﰲ ﺣﺒﻬﻤﺎ ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻟﻮﺍ‬
‫ﻻ ﲪﻞ ﺍﶈﺒﺔ ﻓﻤﺎﺗﺎ" ﰒ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﺣﱴ ﻟﻚ ﺑﻮﺭﺛﻚ ﺷﻮﻗﺎ ﻭﻓﻘﺮﺍﹰ؟ ﻓﻘﺎﻟﺖ‪ :‬ﺃﻭ ﺃﺑﻘﻰ ﺑﻌﺪﻙ ﻋﺠﺰﺍ ﻋﻦ"‬
‫ﺍﳌﺘﺤﺎﺑﺎﻥ ﻓﻠﻴﻨﻈﺮ ﻛﻨﺖ ﺇﻥ ﺑﻘﻴﺖ ﻓﻘﺎﻝ ﻛﻤﺘﺒﻘﲔ ﻭﻟﻜﻦ ﺗﺸﻘﲔ ﺣﱴ ﺗﻠﻘﲔ ﰒ ﻗﺎﻝ ﻳﺎ ﻋﺎﺋﺸﺔ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﺰﻭﺟﺎﻥ‬
‫‪:‬ﺃﺣﺪﳘﺎ ﺭﻓﻴﻘﻪ ﻛﺎﻧﺘﻈﺎﺭ ﺍﻟﻐﺎﺋﺐ‪ .‬ﺷﻌﺮ‬
‫ﻭ ﻧﺄﺧﺬ ﺷﻮﻗﺎﹰ ﻣﻨﻬﻢ ﺣﲔ‬ ‫ﻧﺮﻯ ﺗﻘﺪﻡ ﺍﻟﻐﻴﺎﺏ ﺣﱴ‬
‫ﻧﺄﻧﺲ‬ ‫ﻧﺮﺍﻫﻢ‬
‫ﻛﻤﻦ ﻏﺺ ﺑﺎﳌﺎﺀ ﺍﻟﻔﺮﺍﺕ‬ ‫ﻟﻘﺪ ﺿﺎﻗﺖ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻴﻨﺎ‬
‫ﻓﻴﻴﺄﺱ‬ ‫ﺑﺒﻌﺪﻛﻢ‬
‫ﻟﺌﻦ ﻏﺒﺘﻢ ﻋﻦ ﻇﺎﻫﺮ ﺍﻷﻣﺮ‬
‫ﻓﻤﺎ ﺃﻧﺎ ﺇﻻ ﻟﻠﻤﺤﺒﺔ ﺃﺩﺭﺱ‬
‫ﺑﻴﻨﻨﺎ‬
‫ﺗﻀﻴﻖ ﺍﻟﻘﻮﺍﰲ ﻣﻨﻜﻢ ﺣﻴﺚ‬
‫ﺇﺫﺍ ﻣﺎ ﺟﻠﺴﻨﺎ ﺑﺬﻛﺮ ﺍﻟﲔ ﺑﻴﻨﻨﺎ‬
‫ﺃﺟﻠﺲ‬
‫ﺑﻞ ﺃﻧﺎ ﻭﺃﻓﺮﺣﺎﻩ ﺑﻠﻘﺎﺀ ﺍﻷﺣﺒﺎﺏ‪ .‬ﻓﻼ ﲣﻒ ﻭﳌﺎ ﺣﻀﺮ ﺍﳌﻮﺕ ﺍﻟﺼﺪﻳﻖ ﻗﺎﻟﺖ ﺯﻭﺟﺘﻪ ﻭﺃﻓﺮﺍﻗﺎﻩ ﻓﻘﺎﻝ ﺍﻟﺼﺪﻳﻖ‬
‫ﺍﻟﻠﻘﺎﺀ ﰲ ﺩﺍﺭ ﺍﻟﺒﻘﺎﺀ ﻓﺸﻤﺮ ﻋﻠﻴﻚ ﻭﻗﺪﻡ ﺑﲔ ﻳﺪﻳﻚ ﻋﺴﺎﻙ ﺍﳌﻮﺕ ﺇﻥ ﻛﻨﺖ ﻣﺸﺘﺎﻗﺎ ﺇﱃ ﺃﺣﺒﺎﺑﻚ ﻓﻼ ﺑﺪ ﻣﻦ‬
‫‪:‬ﻭﻣﻦ ﺟﻌﻞ ﺍﻟﻠﻴﻞ ﻟﻪ ﲨﻼﹰ ﻗﻄﻊ ﻋﻠﻴﻪ ﺍﻭﺯ ﺍﳍﻠﻜﺎﺕ‪ .‬ﺷﻌﺮ ﺗﻈﻔﺮ ﺑﺴﻬﺮﻙ ﻓﻤﻦ ﺃﺩﰿ ﺑﻠﻎ ﺍﳌﱰﻝ‬
‫ﺗﺮﻯ ﺍﳌﻮﺕ ﰲ ﺍﳍﻴﺠﺎ ﺟﲎ ﺍﻟﻨﺤﻞ ﰲ ﺍﻟﻔﻢ‬ ‫ﻓﺜﺐ ﻭﺍﺛﻘﺎ ﺑﺎﷲ ﻭﺛﺒﺔ ﻣﺎﺟﺪ‬
‫ﳝﺮ ﲞﺸﻦ ﻭﻳﻨﻘﻀﻲ ﺑﺎﳌﻐﺎﻟﻄﺔ‪ .‬ﻭﻗﺪ ﺗﺮﻛﲏ ﺯﻣﺎﱐ ﻭﺷﻖ ﺍﳉﻨﻴﺪ ﺟﺒﻴﺒﺘﻪ ﳌﺎ ﲰﻊ ﺻﺒﻴﺎ ﻳﺘﺮﱎ ﻭﻳﻘﻮﻝ‪ :‬ﺃﺭﻯ ﺯﻣﺎﱐ‬
‫ﺍﻷﺟﺴﺎﻡ ﻭﺳﻬﺮ ﺍﻟﻌﺎﺷﻘﻮﻥ ﻭﻗﻠﻠﻮﺍ ﺍﻟﺰﺍﺩ ﻭﺍﻟﺮﻗﺎﺩ‪ :‬ﻓﺘﺤﺖ ﲝﺎﻝ‪ .‬ﻣﺎﱄ ﺣﺎﻝ ﺇﺫﺍ ﺻﺤﺖ ﺍﻷﻋﻤﺎﻝ ﻭﻃﻴﻨﺖ‬
‫ﴰﻮﺱ ﺍﳌﻌﺮﻓﺔ ﺃﺯﻫﺮﺕ ﻣﺰﺍﻫﺮ ﺍﻟﻘﺮﺏ ﻣﻦ ﻭﺭﺍﺀ ﺍﳊﺠﺐ ﻭﺃﺷﺮﻗﺖ ﻫﻴﺎﻛﻞ ﺃﺑﻮﺍﺏ ﺑﺴﺎﺗﲔ ﺍﻻﺷﺘﻴﺎﻕ ﻭﻧﺰﻋﺖ‬
‫ﺍﻟﺮﺏ ﻭﺭﻓﻊ ﺍﳊﺠﺎﺏ ﻭﻗﻄﻌﺖ ﺍﻷﻣﺎﱐ ﻭﻧﺎﺩﻯ ﺍﻟﻌﺎﺷﻖ ﲟﻌﺸﻮﻗﻪ‪ :‬ﻛﻮﺷﻒ ﺑﺎﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﻘﻠﺐ ﻣﻦ ﺃﻧﻮﺍﺭ ﲨﺎﻝ‬

‫‪61‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫‪.‬ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺣﻈﻲ ﺑﺄﻧﻮﺍﻉ ﺍﳌﻜﺎﺷﻔﺎﺕ ﻭﻧﺜﺮ ﻋﻠﻴﻪ ﻧﺜﺎﺭ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺑﺸﺮ ﺑﺄﻋﻠﻰ ﺍﳌﻘﺎﻣﺎﺕ ﻭﺷﺎﻫﺪ ﺣﻘﺎﺋﻖ‬
‫ﻓﺄﻧﻪ ﻫﺪﻳﺔ ﺍﳋﻀﺮ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻨﻮﺭﻱ ﺩﺧﻠﻨﺎ ﻋﻠﻰ ﺃﰊ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ﻓﻮﺟﺪﻧﺎ ﻟﺪﻳﻪ ﺭﻃﺒﺎﹰ ﻓﻘﺎﻝ ﻛﻠﻮﻩ‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻃﻠﺒﺘﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺍﳋﻀﺮ‪ :‬ﺟﺎﺀ ‪‬ﺎ ﻣﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻧﺎ ﻣﺎ ﻃﻠﺒﺘﻬﺎ ﺇﻻ‬
‫ﺍﳉﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻮﺟﺪﻧﺎ ﺑﲔ ﻳﺪﻳﻪ ﺭﻃﺒﺎ ﰲ ﻃﺒﻖ ﺫﻫﺐ ﺃﲪﺮ ﻓﻘﻠﻨﺎ ﻣﺎ ﺃﻛﻠﻬﺎ ﻋﻠﻰ ﻳﺪﻱ ﺍﳋﻀﺮ‪ ،‬ﰒ ﺩﺧﻠﻨﺎ ﻋﻠﻴﻪ ﰲ‬
‫ﻫﻲ ﱄ ﻭﻻ ﻟﻜﻢ ﻓﻘﻠﻨﺎ ﻛﻴﻒ ﺣﺪﻳﺜﻬﺎ ﻓﻘﺎﻝ ﻛﻨﺖ ﻗﺎﻋﺪﺍ ﺑﺎﻟﻠﻴﻞ ﺃﺗﻠﻮ ﺍﻟﻘﺮﺁﻥ ﻓﺴﻤﻌﺖ ﺧﺬ ﺗﻄﻌﻤﻨﺎ ﻣﻨﻪ ﻓﻘﺎﻝ ﻻ‬
‫ﻳﺘﺪﻟﻠﻮﻥ ﻋﻠﻴﻪ ﻛﻤﺎ ﻳﺘﺪﻟﻞ ﻣﻨﺎﻻﹰ ﻭﺍﺳﻄﺔ ﺑﻴﻨﻨﺎ ﻭﺃﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﻐﺎﻓﻞ ﺍﶈﺠﻮﺏ ﻋﻦ ﻟﺬﺓ ﺍﳌﻌﺮﻓﺔ ﺃﻥ ﺃﺣﺒﺎﺏ ﺍﷲ ﺍﳍﺪﻳﺔ‬
‫ﺍﻟﺒﺎﺭﺣﺔ ﺃﲨﻊ ﺍﻟﻴﻮﻡ ﺑﻴﲏ ﻭﺑﲔ ﺷﻴﺨﻨﺎ ﺍﳌﻌﺸﻮﻕ ﻋﻠﻰ ﻋﺎﺷﻘﻪ‪ .‬ﻛﻤﺎ ﻗﺎﻟﺖ ﺭﺍﺑﻌﺔ‪ :‬ﳛﻖ ﻣﺎ ﻛﺎﻥ ﺑﻴﲏ ﻭﺑﻴﻨﻚ‬
‫ﺩﻋﻮﺓ ﻓﻴﻤﺎ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ‪ .‬ﻓﻘﺎﻟﺖ ﻳﺎ ﺷﻴﺦ ﺩﻉ ﻋﻨﻚ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﻴﺪ‪ .‬ﻓﺪﺧﻞ ﻳﻮﻧﺲ ﻓﻘﺎﻝ ﻳﺎ ﺭﺍﺑﻌﺔ ﺿﻴﻌﺖ‬
‫ﺗﺮﻳﺪ ﺳﺒﺒﺎﹰ ﺑﻼﺵ ﻓﻬﺬﺍ ﻃﻠﺐ ﺍﻷﻭﺑﺎﺵ‪ .‬ﻗﺎﻝ ﺍﳉﻨﻴﺪ ﻟﺮﺟﻞ ﻳﻌﻄﻰ ﺃﺟﺮﻩ ﻫﺬﺍ ﻓﺄﻳﻦ ﺁﺛﺎﺭ ﺩﻻﻝ ﺍﻷﺣﺒﺎﺏ ﻭﺃﻧﺖ‬
‫ﻣﻌﻬﻢ ﻳﺎ ﺷﻴﺦ ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ ﻳﺎ ﺃﲪﻖ ﲤﲎ ﻧﻔﺴﻚ ﺑﺎﻟﺒﻄﺎﻟﺔ ﻟﻮ ﻋﻤﻠﺖ ﻷﺧﺬﺕ‪ .‬ﻭﻗﺪ ﻣﺮ ﺍﻟﻔﻌﻠﺔ‪ :‬ﺃﻣﺎ ﺗﻌﻄﻴﲏ‬
‫ﻓﻘﺎﻝ ﺑﺪﺍﺭ ﻓﺴﻤﻊ ﺻﺎﺣﺒﺔ ﺍﻟﺪﺍﺭ ﺗﻘﻮﻝ ﻟﺰﻭﺟﻬﺎ ﻻ ﲦﻦ ﻋﻠﻴﻚ ﺇﻻ ﺑﻘﺪﺭ ﻓﻌﻠﻚ ﺗﺮﻳﺪ ﺑﻼﺵ ﻋﻨﺎﻕ ﻭﺯﻗﺎﻕ ﺍﻟﺸﺒﻠﻲ‬
‫‪.‬ﺍﻟﺰﻭﺝ ﺍﻟﻜﺴﻞ ﻳﻌﻤﻞ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻭﺍﻧﺸﺪ‬
‫ﺣﻄﺖ ﻟﺪﻳﻨﺎ ﻣﺼﺎﺋﺐ ﺍﻟﻜﺴﻞ‬ ‫ﻗﺪ ﻗﺎﺗﲏ ﻣﻘﺼﺪﻱ ﻓﺬﺑﺖ ﺟﻮﻯ‬
‫ﻟﺮﺿﺒﺖ ﻋﲎ ﺧﻠﻴﻠﺔ ﻟﻮ ﻋﻤﻠﺖ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ‬

‫ﰲ ﺍﳌﺄﻛﻞ ﻭﺍﳌﺸﺮﺏ ﻭﺁﺩﺍﺏ ﺍﳌﺎﺋﺪﺓ‬

‫ﺍﻵﺩﻣﻴﺔ ﻭﺟﻌﻞ ﳍﺎ ﻏﺬﺍﺀ ﻭﻫﻮ ﺳﺒﺐ ﺑﻘﺎﺋﻬﺎ ﻓﺎﻟﻨﺎﺱ ﻓﻴﻪ ﺿﺮﻭﺏ ﻓﻄﺎﺋﻔﺔ ﺃﻋﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬
‫ﲞﺼﺎﳍﺎ ﺍﳌﺄﻛﻞ ﻭﻫﻲ ﺍﳌﺘﻘﻨﻌﺔ ﺍﻟﱵ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﺎ ﻣﺘﻌﺒﺪﻭﻥ ﻭﺍﻟﱵ ﻫﻲ ﺷﺒﻴﻪ ﺍﳌﻼﺋﻜﺔ ﺗﻘﻨﻊ ﺑﺎﻟﻘﻠﻴﻞ ﻣﻦ‬
‫ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻄﺒﻴﺐ ﻭﺧﻼﳍﺎ ﻭﻧﻮﻣﻬﺎ ﻭﻣﺂﻛﻠﻬﺎ‪ .‬ﻓﻜﻠﻤﺎ ﻗﻞ ﺍﻟﻐﺬﺍﺀ ﻛﻨﺖ ﻣﺸﺒﻬﺎ ﻟﺴﻜﺎﻥ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﲦﺮﺗﻪ‬

‫‪62‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺑﻄﻨﻪ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ ﻣﺎ ﳜﺮﺝ ﻭﻣﻦ ﻗﻠﺔ ﺍﻷﻛﻞ ﳛﺼﻞ ﺭﻗﺔ ﺍﻟﻘﻠﺐ ﻭﻗﻠﺔ ﺍﳌﺨﺮﺝ ﻓﻤﻦ ﻛﺎﻧﺖ ﳘﺘﻪ‬
‫‪.‬ﺃﺳﻠﻢ ﻣﻨﻬﺎ ﻭﺍﻹﻗﻼﻝ ﻣﻦ ﺍﻷﻣﺮﺍﻕ ﻭﺍﻟﻔﻮﺍﻛﻪ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﻭﺃﻋﻠﻢ ﺃﻥ ﻛﺜﺮﺓ ﺍﳌﺄﻛﻞ ﻛﺜﺮﺓ ﺍﻟﺮﻓﺎﻕ ﻻ ﺗﺮﺑﺢ ﻣﻦ ﻛﺜﺮ‪‬ﻢ ﺧﲑﺍ‪ :‬ﺃﱂ ﺗﺮ ﺇﱃ‬
‫ﺍﻟﺒﻄﻮﻥ ﺑﻄﻮﻥ ﻧﺎﺭﻳﺔ ﺗﺄﻛﻞ ﻣﺎ ﻳﻠﻘﻲ ﺇﻟﻴﻬﺎ‪ .‬ﻭﺍﻟﻨﺎﺭ ﳍﺎ ﺳﺒﻌﺔ ﻛﺎﻥ ﳚﻤﻊ ﺑﲔ ﺍﻹﺩﺍﻣﲔ ﻓﻬﺬﺍ ﻓﻴﻪ ﺯﻫﺪ ﻭﻃﺐ‪ .‬ﻭﰲ‬
‫ﺑﺎﺏ ﺍﳊﺮﺹ ﻭﺑﺎﺏ ﺍﻟﺸﺮﻩ ﻭﺑﺎﺏ ﺍﻟﻨﻤﻴﻤﺔ ﻭﺑﺎﺏ ﺳﺪﺓ ﺍﳉﻮﻉ ﻭﻗﻠﺔ ﺍﳌﺒﺎﻻﺓ ﺃﺑﻮﺍﺏ‪ .‬ﻭﻟﻠﺒﻄﻮﻥ ﻣﺜﻠﻬﺎ ﻣﺜﻞ‬
‫ﺍﳊﺮﺍﻡ ﺃﺷﺪ ﺍﻟﺬﻧﻮﺏ ﻭﺃﻋﻈﻤﻬﺎ ﻭﻟﻠﺠﺴﺪ ﺳﺒﻌﺔ ﺃﺑﻮﺍﺏ ﺩﺍﻟﺔ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺟﻬﻨﻢ ﻣﺜﻞ ﺍﻟﺴﻤﻊ ﺑﺎﳋﻄﺎﻳﺎ ﻭﺍﳌﺂﻛﻞ‬
‫ﻭﺃﻋﻈﻢ ﺍﻟﺒﻄﻮﻥ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﺒﻄﻦ ﻭﺍﻟﻔﺮﺝ ﻭﺍﻟﻴﺪﺍﻥ ﻭﺍﻟﻘﺪﻣﺎﻥ ﻓﻬﺬﻩ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻌﺎﻳﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻘﺒﺎﺋﺢ ﻭﺍﻟﺒﺼﺮ‬
‫‪.‬ﻭﺃﻋﻈﻢ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ ﻣﻈﺎﱂ ﺍﻟﻌﺒﻴﺪ‬

‫ﻣﻸ ﺑﻄﻨﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﻣﻦ ﺃﻛﻞ ﻟﻘﻤﺘﲔ ﻣﻦ ﺣﺮﺍﻡ ﺣﺠﺒﺖ ﺩﻋﻮﺗﻪ ﺃﺭﺑﻌﲔ ﺻﺒﺎﺣﺎﹰ ﻭﻣﻦ ﻭﻗﺎﻝ‬
‫ﺑﻐﲑ ﺇﺫﻥ ﺭ‪‬ﺎ ﻭﻗﻄﻊ ﻛﺎﻧﺖ ﺍﻟﻨﺎﺭ ﺃﻭﱃ ﺑﻪ" ﻭﺍﳊﺮﺍﻡ ﻫﻮ ﻣﺜﻞ ﺍﳌﻐﺼﻮﺏ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺃﺧﺬ ﺍﻟﻘﺼﺎﺹ ﻭﺍﳉﻨﺎﻳﺔ‬
‫ﺍﻟﻄﺮﻳﻖ ﻭﻗﺒﻮﻝ ﺍﻟﺮﺷﻮﺓ ﻭﺍﻹﺟﺎﺭﺍﺕ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻭﻗﺒﻮﻝ ﺍﻟﺮﺷﻮﺓ ﻭﺃﺧﺬ ﺍﻟﻘﺼﺎﺹ ﻭﺍﳉﻨﺎﻳﺔ ﺑﻐﲑ ﺇﺫﻥ ﺭ‪‬ﺎ ﻭﻗﻄﻊ‬
‫ﻣﺎﻻ ﻳﺴﺘﺤﻖ ﺣﱴ ﻧﻮﺑﺔ ﺍﳌﺎﺀ ﻭﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﺫﻛﺮﻧﺎﻫﺎ ﰲ ﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﺑﺘﻴﺎﻉ ﺍﳊﺮﺍﻡ ﻭﺃﺟﺮﻩ ﺍﳊﺠﺎﻣﺎﺕ ﻭﺃﺧﺬ‬
‫ﻭﺃﻣﺎ ﻣﻜﺎﺳﺐ ﺍﳊﻼﻝ ﻓﺎﺻﻠﻬﺎ ﺍﳊﻼﻝ ﻣﺜﻞ ﺍﻟﺒﻴﺾ ﻭﺍﻟﺒﻠﻮﻁ ﻭﺍﳌﻦ ﻛﺘﺐ ﺍﻷﺣﻴﺎﺀ ﻣﻦ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪،‬‬
‫ﺍﻟﺼﻴﺪ ﻓﻔﻴﻪ ﻛﻼﻡ ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﻓﺘﺮﻛﻪ ﺃﲨﻞ ﻭﻋﻤﻠﻚ ﺑﻴﺪﻙ ﻣﻊ ﺍﻟﻨﺼﺢ ﺃﺟﻞ ﻭﺍﳊﺸﻴﺶ ﻭﺍﳊﻄﺐ‪ .‬ﻭﺃﻣﺎ‬
‫‪.‬ﻭﺃﻛﺴﺐ‬
‫ﺑﺎﻟﺒﺎﻗﻲ ﻓﻠﻤﺎ ﺃﺑﻮ ﺍﳊﺴﲔ ﺍﻟﻨﻮﺭﻱ ﻭﺃﺑﻮ ﻳﺰﻳﺪ ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﻓﺄﺧﺬﻭﺍ ﺑﺒﻌﺾ ﺃﺟﺮ‪‬ﻢ ﺧﺒﺰﺍﹰ ﻭﺗﺼﺪﻗﻮﺍ ﺃﺟﺘﻤﻊ‬
‫ﻧﻌﻠﻢ ﻓﺘﺮﻛﻮﺍ ﺍﳋﺒﺰ ﻣﻜﺎﻧﻪ ﻗﻌﺪﻭﺍ ﻷﻛﻞ ﺍﻟﺰﺍﺩ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﻫﻞ ﺗﻌﻠﻤﻮﻥ ﻣﻨﻜﻢ ﺍﻟﻨﺼﺢ ﰲ ﺍﳊﺼﺎﺩ ﻓﻘﺎﻟﻮﺍ ﻻ‬
‫ﺍﻟﺼﺎﻧﻊ ﻭﺍﺣﺪ ﻭﺍﳋﻠﻖ ﻣﻦ ﻓﻴﻀﻪ ﻓﺎﳌﻌﺘﺪﻯ ﻭﺭﺍﺣﻮﺍ‪ ،‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺳﺮ ﺍﳊﺮﺍﻡ ﻏﺎﻣﺾ ﻧﻜﺸﻒ ﺑﻌﻀﻪ ﻓﻨﻘﻮﻝ ﺇﻥ‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺎﺗﻞ‪ .‬ﻓﻜﺄﳕﺎ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎﹰ ﻭﻣﻦ ﻋﻠﻰ ﺑﻌﺾ ﺃﺟﺰﺍﺀ ﺍﻟﻔﻴﺾ ﻳﺴﺮﻱ ﺑﻌﺪﻭﺍﻧﻪ ﺇﱃ ﺍﻟﻜﻞ‬

‫‪63‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﲨﻴﻌﺎﹰ ﻭﺍﻟﻘﻴﺎﺱ ﺇﺫﺍ ﻗﺎﻝ ﺷﻌﺮﻙ ﻃﺎﻟﻖ ﺳﺮﻯ ﺍﻟﻄﻼﻕ ﰲ ﲨﻴﻊ ﺟﺴﺪﻫﺎ‪ .‬ﻭﻫﻜﺬﺍ‪ :‬ﺇﺫﺍ ﺃﺣﻴﺎﻫﺎ ﻓﻜﺄﳕﺎ ﺃﺣﻴﺎ ﺍﻟﻨﺎﺱ‬
‫‪.‬ﻛﺜﲑﺓ ﺃﺭﺿﻴﺖ ﺑﻪ ﺍﻟﺼﺎﻧﻊ ﻭﺍﳌﺼﻨﻮﻉ ﻭﺍﻟﻠﻘﻤﺔ ﺍﻟﻄﻴﺒﺔ ﻭﻫﻲ ﺍﳊﻼﻝ ﺃﻓﻀﻞ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺻﺪﻗﺎﺕ ﺗﺼﺪﻗﺖ ﻓﻘﺪ‬
‫ﺍﻟﺸﺒﻊ ﻭﺃﻗﻌﺪ ﻛﻘﻌﻮﺩﻙ ﺑﲔ ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺍﻷﻛﻞ ﻓﻜﻞ ﻣﺎﺩﻧﺎ ﻣﻦ ﺍﻷﺭﺽ ﺑﺎﻷﺻﺎﺑﻊ ﺍﻟﺜﻼﺛﺔ ﺑﻌﺪ ﺍﳉﻮﻉ ﻭﻗﻢ ﻗﺒﻞ‬
‫ﺍﻟﱪﻛﺔ ﻣﻦ ﺍﳊﺎﺭ ﻭﺍﳊﺮﺍﻡ ﻭﰲ ﺍﳌﺂﻛﻞ ﺍﳊﺎﺭ ﺃﺭﺑﻊ ﻳﺪﻱ ﺷﻴﺨﻚ ﻟﻠﺘﻌﻠﻴﻢ‪ ،‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﻧﺰﻉ‬
‫ﻭﻳﺰﻳﻞ ﺍﻟﻜﺒﺪ ﻭﺭﲟﺎ ﳜﺎﻑ ﻋﻠﻴﻪ ﻣﻦ ﺃﺫﻯ ﺍﳌﺼﺮﺍﻥ‪ .‬ﻭﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻣﻦ ﻣﻀﺎﺭ ﻳﻬﺪﻡ ﺍﻷﺳﻨﺎﻥ ﻭﻳﺼﻔﺮ ﺍﻷﻟﻮﺍﻥ‬
‫‪.‬ﻭﺑﻌﺪﻩ ﻗﺒﻞ ﺍﻟﻄﻌﺎﻡ‬
‫ﺍﻟﻨﻔﺮﺓ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻭﺍﻟﺮﻳﺢ ﻭﻻ ﳚﻮﺯ ﺃﻛﻞ ﺍﳌﻨﱳ ﻟﻠﺰﻭﺟﲔ ﺇﻻ ﺑﺈﺫﻥ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ .‬ﻭﺍﻟﺴﺮ ﻓﻴﻪ ﺃﻧﻪ ﻳﻮﺭﺙ‬
‫ﺭﺍﺋﺤﺔ ﻛﺮﻳﻬﺔ ﻭﺭﲟﺎ ﻋﻠﻰ ﻣﺎ ﻭﺭﺩ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻄﻴﺐ ﻣﺆﻟﻒ ﻭﳏﺒﺐ ﻭﺗﺮﻙ ﻏﺴﻞ ﺍﻟﻴﺪﻳﻦ ﻳﻘﻤﻞ ﺍﻟﺜﻮﺏ ﻭﻳﻮﻟﺪ‬
‫ﻛﺎﻥ‪ .‬ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﳊﻼﻝ ﺗﺼﻔﻴﻪ ﺍﻟﻘﻠﻮﺏ ﻭﺗﻘﻠﻴﻞ ﺍﻟﺬﻧﻮﺏ ﻳﺴﺘﺮﺿﻊ ﺍﻟﻴﺪ ﻭﻳﺴﺘﺤﺴﻦ ﺍﻟﺼﻮﺭﺓ ﻓﻴﺄﻟﻔﻬﺎ ﻭﳌﺎ‬
‫ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﱂ ﻳﺪﻝ ﻋﻠﻰ ﺧﲑ ﻓﻬﻮ ﺿﺮﺭ ﻭﰲ ﺍﳊﺪﻳﺚ ﻣﻦ ﳑﻞ ﺍﳊﻼﻝ ﺳﻨﺔ ﺻﺎﺭ ﻃﻠﺒﻪ ﻓﺮﺿﺎﹰ ﻛﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻓﺎﻥ‬
‫ﺍﻟﻌﺮﺵ ﻭﺻﻔﺖ ﺃﻧﻮﺍﺭ ﺧﻮﺍﻃﺮﻩ‪ .‬ﻭﻫﻮ ﻛﻴﻤﻴﺎﺀ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﻳﻨﺸﺮﺡ ﺑﻪ ﺍﻟﺼﺪﻭﺭ ﻛﺸﻒ ﻟﻪ ﻋﻦ ﻃﺮﺍﺯ‬
‫ﻓﻴﺒﲔ ﺃﻧﻮﺍﺭ ﺍﳌﻌﺮﻓﺔ ﻭﻳﺜﺒﺖ ﰲ ﺍﻟﻘﻠﺐ ﻋﻴﻮﻥ ﺍﳊﻜﻢ ﻭﺑﻪ ﺗﻜﺸﻒ ﻏﺸﺎﻭﺓ ﺍﻟﻐﻔﻠﺔ ﻭﺗﺮﻓﻊ ﺳﺪﻭﺩ ﺍﻟﻐﺮﻭﺭ ﻭﺗﺼﻔﻮ ﺑﻪ‬
‫ﺗﺴﺒﻴﺢ ﺍﳌﻼﺋﻜﺔ ﺻﻔﺎﺀ ﲰﺎﺀ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻳﻨﻜﺸﻒ ﻟﻪ ﻋﻦ ﺍﻟﻠﻮﺡ ﺍ‪‬ﻴﺪ ﻭﺗﺴﻤﻊ ﺑﺄﺫﻥ ﺻﻔﺎ ﺧﺎﻃﺮﻙ ﻫﺪﻳﺮ‬
‫ﺍﻟﻌﺒﻴﺪ ﻭﺍﻟﺴﺮ ﻓﻴﻪ ﻣﻄﺎﻟﺒﺔ ﺣﺎﺿﺮﺓ ﺑﲔ ﺍﳌﻘﺮﺑﲔ‪ ،‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﻟﻨﻔﻮﺱ ﻻ ﺗﻜﻮﻥ ﻣﺮﻫﻮﻧﺔ ﺑﻌﺪ ﺍﳌﻮﺕ ﺇﻻ ﲟﻈﺎﱂ‬
‫ﻭﺍﻗﻌﺔ ﺑﲔ ﺍﻟﻌﺒﺪﻳﻦ ﺇﻻ ﻣﻦ ﺃﺗﻰ ﺍﷲ ﺑﻘﻠﺐ ﺳﻠﻴﻢ‪ :‬ﲣﻠﺼﺖ ﻏﺮﳝﲔ ﺑﲔ ﻳﺪﻱ ﺣﺎﻛﻢ ﻋﺪﻝ ﻋﻠﻴﻢ ﺑﺎﻕ‪ .‬ﻭﺍﳌﺴﺎﻭﺍﺓ‬
‫‪.‬ﺍﻟﻨﻔﻮﺱ ﻓﺼﺎﺭﺕ ﺍﻷﺭﻭﺍﺡ ﺃﻳﻦ ﲣﺘﺎﺭ ﺍﻟﺬﻣﻢ ﻣﻦ ﺍﳌﻈﺎﱂ ﻭﺍﻧﻔﻚ ﻗﻴﺪ‬
‫ﺍﻷﺭﻭﺍﺡ ﻟﺘﺰﻭﺭ ﺑﻴﻮ‪‬ﺎ ﻭﺃﻫﻠﻬﺎ ﻓﺈﻥ ﺭﺃ‪‬ﻢ ﲞﲑ ﺷﻜﺮﺕ ﻭﺇﻻ ﻧﻔﺮﺕ ﻭﳍﺬﺍ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪" :‬ﺃﻥ‬
‫ﺇﻳﺎﻛﻢ ﻭﺍﻟﺪﻧﻴﺎ ﻓﻼ ﺗﻐﺮﻧﻜﻢ ﻛﻤﺎ ﻏﺮﺭﺕ ﰊ" ﻭﻫﺬﺍ ﻫﻮ ﺳﺮ ﻧﺪﺍﺀ ﺍﻟﻨﺪﻡ ﻭﺃﻣﺎ ﺍﻷﺭﻭﺍﺡ ﻭﻫﻲ ﺗﻨﺎﺩﻱ ﻳﺎ ﺃﻫﻠﻲ‬
‫ﺍﻟﻨﺎﺱ ﺃﻣﺎ ﺍﻟﻄﺎﻫﺮﺓ ﻣﻦ ﺍﻟﺪﻧﺲ ﻭﺍﻵﺛﺎﻡ ﻭﺍﳌﻈﺎﱂ ﻓﻬﻲ ﺗﻄﲑ ﺃﻳﻦ ﺷﺎﺀﺕ ﻭﺍﺧﺘﺎﺭﺕ ﻋﻠﻰ ﺻﻮﺭ ﻣﺎ ﺫﻛﺮﻫﺎ ﺍﻟﻄﻴﺒﺔ‬
‫ﺃﻧﺘﻘﺎﺵ ﻋﻠﻤﻚ ﻳﺎ ﺟﻮﻫﺮ ﺃﻭ ﻫﻴﺌﺔ ﻣﻠﻚ ﺃﻭ ﺟﺴﻢ ﻟﻄﻴﻒ ﻭﺍﻟﻜﻞ ﻣﺪﺭﻙ ﺣﺴﺎﺱ ﻋﻠﻴﻢ ﲟﻔﺎﺭﻗﺔ ﺍﳉﺴﺪ ﻓﻴﻘﺪﺭ‬

‫‪64‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﷲ ﻣﻦ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺣﺠﺔ ﻫﺎﺩﻱ ﺳﲑﻗﻰ ﺍﻟﻌﻠﻴﻢ ﻓﻮﻕ ﺍﳉﻬﻮﻝ ﻭﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺭﺩ ﺩﺭﻫﻢ ﻣﻈﻠﻤﺔ ﺍﻓﻀﻞ ﻋﻨﺪ‬
‫‪.‬ﺃﺻﻮﳍﺎ ﻣﻘﺒﻮﻟﺔ ﻓﺈﺫﺍ ﻛﺎﻥ ﺣﺠﻚ ﻭﺍﺟﺘﻬﺎﺩﻙ ﺧﻮﻓﺎ ﻣﻦ ﺍﻵﺛﺎﻡ ﻓﺎﻗﻄﻊ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‬

‫ﰲ ‪‬ﺬﻳﺐ ﺍﻟﻨﻔﻮﺱ‬

‫ﻧﻔﺴﻚ ﺃﺷﺪ ﻋﺪﺍﻭﺓ ﻟﻚ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ "ﻧﻔﺴﻚ ﺍﻟﱵ ﺑﲔ ﺟﻨﺒﻴﻚ ﻫﻲ ﺃﻋﺪﻱ ﻋﺪﻭﻙ" ﺗﺪﻋﻮﻙ ﺇﱃ ﺃﻋﻠﻢ ﺃﻥ‬
‫ﺍﻟﻮﺑﺎﻝ ﻭﺗﺮﺷﺪﻙ ﻋﻠﻰ ﺍﻟﻀﻼﻝ ﻭﺗﻮﻗﻌﻚ ﰲ ﺍﻟﺪﻧﺎﺀﺓ ﻭﺗﺮﻛﺒﻚ ﻧﻔﺲ ﺍﳍﻮﻯ ﻭﺗﻮﻗﻌﻚ ﻭﺗﻄﻌﻤﻚ ﻭ‪‬ﻠﻜﻚ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﳌﺎ ﻭﲤﻠﻜﻚ ﻓﺄﻗﻄﻊ ﺧﺼﺎﳍﺎ ﻭﺧﻼﳍﺎ ﻭﺷﺮﻫﻬﺎ ﻭﺷﺮﻛﻬﺎ ﻭﻃﻤﻌﻬﺎ ﻭﻭﻟﻌﻬﺎ ﻭﺷﺒﻌﻬﺎ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺃﻥ‬
‫ﺍﻟﻌﺬﺍﺏ ﻓﻜﻠﻤﺎ ﻗﺎﻝ ﳍﺎ ﻣﻦ ﺃﻧﺎ ﻓﺘﻘﻮﻝ ﻭﺃﻧﺎ ﺧﻠﻖ ﺍﻟﻨﻔﺲ ﻗﺎﻝ ﳍﺎ‪ :‬ﻣﻦ ﺍﻧﺎ؟ ﻓﻘﺎﻟﺖ‪ :‬ﻭﺃﻧﺎ ﻣﻦ ﺃﻧﺎ؟ ﻓﻌﺬ‪‬ﺎ ﺑﺄﻧﻮﺍﻉ‬
‫ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺁﻟﻪ ﺇﻻ ﺃﻧﺖ ﻓﻨﻔﺴﻚ ﺯﳒﻴﺔ ﺗﻄﺎﻟﺒﻚ ﺑﺎﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺃﻧﺎ ﺣﱴ ﻋﺬ‪‬ﺎ ﺑﺎﳉﻮﻉ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻓﻘﺎﻝ ﺃﻧﺖ‬
‫ﺭﻓﻀﺖ‪ .‬ﻫﻲ ﺍﳌﻮﻗﻌﺔ ﰲ ﺍﻟﺒﻼﻳﺎ ﻭﻫﻲ ﺃﻡ ﺍﻟﺮﺯﺍﻳﺎ‪ .‬ﻫﻲ ﺍﻟﺬﺋﺐ ﺍﻟﻜﻠﺐ ﻭﺍﻷﺳﺪ ﻓﺈﺫﺍ ﺷﻌﺒﺖ ﻃﻤﻌﺖ ﻭﺇﺫﺍ ﻋﺼﻴﺖ‬
‫ﳍﺎ ﺍﻟﻨﻬﻢ‪ .‬ﻭﺍﻟﻌﺪﻭ ﺍﻟﻘﺮﻡ‪ .‬ﺩﺍﺅﻫﺎ ﻛﺜﲑ ﻭﺩﻭﺍﺅﻫﺎ ﻗﻠﻴﻞ‪ .‬ﻭﺃﻋﻈﻢ ﻭﺳﺎﺋﻞ ﺍﻟﺴﻼﻣﺔ ﻣﻨﻬﺎ ﺍﳋﻼﻑ ﺍﳊﺮﺏ ﻭﺍﻟﻜﻠﺐ‬
‫‪.‬ﺷﻌﺮ‬
‫ﻭ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻟﻠﻬﻮﺍﺀ ﻃﺮﻳﻖ‬ ‫ﺇﺫﺍ ﻃﺎﻟﺒﺘﻚ ﺍﻟﻨﻔﺲ ﻳﻮﻣﺎﹰ ﺑﺸﻬﻮﺓ‬
‫ﻫﻮﺍﻫﺎ ﻋﺪﻭ ﻭﺍﳋﻼﻑ ﺻﺪﻳﻖ‬ ‫ﻓﺨﺎﻟﻒ ﻫﻮﺍﻫﺎ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﻓﺈﳕﺎ‬
‫‪.‬ﳚﺪ ﺍﳌﺮﻳﺾ ﺣﺴﻦ ﺍﻟﺸﻔﺎﺀ ﺇﻻ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﻣﺮ ﺍﻟﺪﻭﺍﺀ ﻭﻻ‬
‫‪.‬ﺍﻟﺒﺴﱵ ﻟﻨﻔﺴﻪ ﺷﻌﺮ ﻓﻌﺬ‪‬ﺎ ﲟﺎ ‪‬ﺬ‪‬ﺎ ﻓﻘﺪ ﺃﻧﺸﺪ‬
‫ﻭ ﺍﳋﻠﻮﺓ ‪‬ﺬﻳﱯ‬ ‫ﺍﻟﻌﺎﻗﻞ ﻳﻬﺰﺍﰊ‬
‫ﻭ ﻧﻔﺴﻲ ﻛﺎﻟﺬﻳﺐ‬ ‫ﻣﺎ ﺃﺻﻌﺐ ﺃﺣﻮﺍﱄ‬

‫‪65‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫‪‬ﺬﻳﺒﻬﺎ ﻓﺎﺿﺮ‪‬ﺎ ﺑﺴﻴﺎﻁ ﺗﻌﺬﻳﺒﻬﺎ ﻭﺃﻗﻤﻊ ﺑﺎﻟﺘﻮﺍﺿﻊ ﻛﱪﻫﺎ ﻭﺃﻃﺒﺨﻬﺎ ﺑﻨﺎﺭ ﺍﻻﻣﺘﺤﺎﻥ‪ .‬ﻭﺃﺟﻌﻞ ﻓﺈﺫﺍ ﻋﺰﻣﺖ ﻋﻠﻰ‬
‫ﻭﺗﻜﺴﺐ ﺍﻷﻋﻤﺎﻝ ‪.‬ﺍﻟﻌﻠﻢ ﳍﺎ ﺳﻴﺪ ﺍﻷﺧﺪﺍﻥ‪ .‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﳍﺎ ﻣﻮﱄ ﺍﳋﻼﻥ ﻭﺗﻌﻠﻢ ﺍﻷﺧﻼﻕ ﺍﻟﻠﻄﻴﻔﺔ‬
‫‪.‬ﺍﻟﺼﺎﳊﺔ ﻭﺍﻟﻄﻒ ﻭﺇﻃﺮﺍﻑ ﻭﺗﻜﺎﻳﺲ ﻭﻻ ﺗﺘﻴﺎﺑﺲ‬
‫ﻣﻦ ﺷﺄﻥ ﺍﻟﻠﻄﻴﻒ ﺃﻥ ﻳﻌﺬﺏ ﺍﻟﻠﻄﻴﻒ ﻭﺍﳌﻬﺬﺏ ﻟﻨﻔﺴﻪ ﻭﺍﳌﻌﺬ‪‬ﺎ ﺑﻨﲑﺍﻥ ﺍ‪‬ﺎﻫﺪﺓ‪ .‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﷲ ﻟﻄﻴﻒ ﻭﻟﻴﺲ‬
‫‪.‬ﻭﺍﻟﻄﺎﻋﺔ ﺍﳋﲑ ﻋﺎﺩﺓ ﻭﺍﻟﺸﺮ ﳉﺎﺟﺔ‪ .‬ﻓﺮ‪‬ﺎ ﺑﺎﻟﻨﻮﺍﻓﻞ ﻭﻫﺬ‪‬ﺎ ﺑﲔ ﻳﺪﻱ ﺷﻴﺨﻚ ﺑﺎﻟﺴﻤﻊ ﻭﺃﻋﻠﻢ ﺃﻥ‬
‫ﺍﳊﻘﻴﻘﺔ ﻭﺍﳌﺮﺷﺪ ﺇﱃ ﺍﻟﻄﺮﻳﻘﺔ ﻭﺃﻋﻠﻢ ﺃﻥ ﺣﺮﻣﺔ ﺍﻟﺸﻴﺦ ﺃﻋﻈﻢ ﻣﻦ ﺣﺮﻣﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ .‬ﻭﺍﻟﺸﻴﺦ ﻫﻮ ﺍﻟﻮﺍﻟﺪ ﻋﻠﻰ‬
‫ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﻭﺍﻟﻨﺠﺎﺓ ﺍﳊﺎﺻﻠﺔ ﻭﺍﻻﻟﺘﺤﺎﻕ ﺑﺎﳌﻼﺋﻜﺔ ﻭﺍﳋﺮﺝ ﻟﻠﻤﺮﻳﺪ ﻣﻦ ﻇﻠﻢ ﺍﳉﻬﻞ ﺇﱃ ﻧﻮﺭ ﺍﳌﻌﺮﻓﺔ ﻭﺇﱃ‬
‫ﺃﻭ ﺍﻟﻮﺍﻟﺪﺍﻥ ﻓﻬﺎﺟﺖ ﻧﲑﺍﻥ ﺷﻬﻮﺍ‪‬ﻤﺎ ﻟﻘﻀﺎﺀ ﺍﻟﻮﻃﺮ ﻭﺟﻨﻴﺖ ﺃﻧﺖ ﻣﻦ ﲦﺎﺭ ﻷﻥ ﺍﻟﺸﻴﺦ ﻫﻮ ﺍﻟﻄﺒﻴﺐ ﻟﻠﺬﻧﻮﺏ‬
‫ﻧﻴﺘﻬﻤﺎ ﺑﺈﳚﺎﺩﻙ ﻋﻨﺪ ﺍﻟﻮﻁﺀ ﻭﻛﺎﻥ ﺳﺒﻴﺎ ﻹﺧﺮﺍﺟﻚ ﻣﻦ ﻇﻠﻢ ﺍﻟﻌﺪﻡ ﺇﱃ ﻇﻠﻢ ﺍﳉﻬﻞ ﻭﺩﺍﺭ ﺍﻟﺸﻬﻮﺓ ﻣﺎ ﺗﻘﺪﻣﺖ‬
‫ﺻﺤﺒﺔ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻲ ﺍﳌﻜﺎﻳﺪﺓ ﻭﺍﻟﻌﻨﺎﺀ ﻓﻘﺪ ﺃﺟﺎﺩﺍ ﻧﻘﻼﹰ ﻭﻗﺼﺮﺍﹰ ﻋﻘﻼﹰ‪ .‬ﻭﺃﻧﺸﺪﱐ ﺍﳌﻌﺮﻱ ﻟﻨﻔﺴﻪ ﻭﺃﻧﺎ ﺷﺎﺏ ﰲ‬
‫‪.‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ‬
‫ﻓﻄﺮﻱ ﺍﳊﻤﺎﻡ ﻭﻳﻮﻡ ﺫﺍﻙ ﺃﻋﻴﺪ‬ ‫ﺃﻧﺎ ﺻﺎﺋﻢ ﻃﻮﻝ ﺍﳊﻴﺎﺓ ﻭﺇﳕﺎ‬
‫ﺷﻌﺮﻱ ﻭﺃﻳﺪﱐ ﺍﻟﺰﻣﺎﻥ ﺍﻷﻳﺪ‬ ‫ﻗﺪ ﻓﺎﺯ ﻣﻦ ﺻﺒﺢ ﻭﻟﻴﻞ ﺃﻭﺩﻧﺎ‬
‫ﻛﺬﺑﺎﹰ ﺃﺗﻮﺍ ﻣﺎ ﰲ ﺍﻟﱪﻳﺔ ﺟﻴﺪ‬ ‫ﻗﺎﻟﻮﺍ ﻓﻼﻥ ﺟﻴﺪ ﻟﺼﺪﻳﻘﻪ‬
‫ﻭ ﻧﻘﻴﻤﻬﻢ ﺑﺼﻼﺑﺔ ﻳﺘﺼﻴﺪ‬ ‫ﻓﺄﻣﲑﻫﻢ ﻧﺎﻝ ﺍﻹﻣﺎﺭﺓ ﺑﺎﳋﻨﺎ‬
‫ﻓﺈﺫﺍ ﺭﺯﻗﺖ ﺣﺠﻲ ﻓﺄﻧﺖ ﺍﻟﺴﻴﺪ‬ ‫ﻛﻢ ﻣﻦ ﺗﺸﺎﺀ ﻣﻬﺠﻨﺎ ﺃﻭ ﺧﺎﻟﺼﺎﹰ‬
‫ﺇﻻ ﻭﻇﻨﻮﺍ ﺃﻧﻪ ﻣﺘﺰﻳﺪ‬ ‫ﻭ ﺍﷲ ﻣﺎ ﲰﻌﻮﺍ ﻣﻘﺎﻟﺔ ﺻﺎﺩﻕ‬

‫ﺗﺘﺰﻟﺰﻝ ﻭﺇﺫﺍ ﰲ ﲝﺮ ﻟﺰﻭﻡ ﻣﺎﻻ ﻳﻠﺰﻡ‪ .‬ﻭﻣﻦ ﻋﻼﻣﺔ ﻋﻠﻤﻚ ﺃ‪‬ﻢ ﺇﺫﺍ ﻣﺮﺟﻮﺍ ﻻ ﺗﻠﺘﻔﺖ ﻭﺇﺫﺍ ﻣﺰﺣﻮﺍ ﻻ ﻫﺬﺍ ﺍﻟﺸﻌﺮ‬
‫ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻜﱪﻯ ﰲ ﻛﺎﺑﺮﻭﻙ ﻻ ﲢﻮﻝ‪ .‬ﻭﻛﺎﺑﺪ ﻧﻔﺴﻚ ﻋﻦ ﺍﳌﺰﺍﻋﻘﺔ ﻭﺍﳌﺼﺎﳛﺔ ﻓﺎﻟﻜﱪ ﻣﻄﻴﺐ ﺍﻟﻨﻔﺲ‬

‫‪66‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻭﻫﻮ ﺍﻷﻓﻀﻞ ﻭﺍﻧﻘﻄﻊ ﻛﺄﻧﻚ ﻣﻴﺖ ﻭﻻ ﺗﺒﻖ ﻟﻚ ‪.‬ﺬﻳﺒﻬﺎ ﻓﺄﻗﺼﺮﻫﺎ ﰲ ﺑﻴﺖ ﺃﺭﺑﻌﲔ ﺻﺒﺎﺣﺎ ﺃﻭ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‬
‫ﲢﺼﻞ ﻃﺮﻳﻖ ﻣﻜﺔ ﰒ ﺍﺭﻛﺐ ﻣﻄﻴﺔ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺸﺮﻉ ﰒ ﺳﺮ ﺣﺎﺟﺔ‪ .‬ﻭﺣﺼﻞ ﻣﻦ ﺍﻟﺰﺍﺩ ﻣﺎ ﻭﺍﻓﻘﻚ ﻭﺃﻋﺎﻧﻚ‪ .‬ﻛﻤﺎ‬
‫ﻣﻈﻠﻤﺎ ﻭﺯﻣﺎﻥ ﺍﻟﺸﺘﺎﺀ ﺃﻭﱃ ﻭﻻ ﺗﺄﺕ ﺑﻐﲑ ﺍﻟﻔﺮﺍﺋﺾ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻻ ﰲ ﻓﻠﻮﺍﺕ ﻗﻤﻊ ﺍﻟﻨﻔﺲ ﻭﻟﻴﻜﻦ ﺍﻟﺒﻴﺖ‬
‫ﺛﻠﺜﻲ ﺃﻛﻠﻚ ﺑﻌﺪ ﺍﳉﻮﻉ ﻭﻣﻘﺪﺍﺭﻩ ﻣﻦ ﺍﻟﻠﻘﻢ ﺍﻟﻮﺳﻴﻄﺔ ﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ ﻟﻘﻤﺔ ﻭﻟﻴﻜﻦ ﺫﻛﺮﻙ ﺗﻨﻢ ﺇﻻ ﻋﻦ ﻏﻠﺒﺔ ﻭﻛﻞ‬
‫ﺻﻮﺭﺓ ﺇﻻ ﺍﷲ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻓﺈﺫﺍ ﻛﻞ ﺍﻟﻠﺴﺎﻥ ﻓﻘﻞ ﺑﻘﻠﺒﻚ ﻭﻻ ﲣﻒ ﻣﻦ ﺍﻟﻮﺍﺭﺩﺍﺕ ﻋﻠﻴﻚ ﻓﻘﺪ ﳚﻴﺌﻚ ﻻ ﺁﻟﻪ‬
‫ﻭﺁﺧﺮ ﳝﻨﻴﻚ ﻗﺒﻴﺤﺔ ﻭﺧﻴﺎﻻﺕ ﻗﺎﻃﻌﻪ ﻭﺟﻦ ﻭﺷﻴﺎﻃﲔ ﻭﻣﻼﺋﻜﺔ ﻭﻣﻌﻠﻤﻮﻥ ﻓﻮﺍﺣﺪ ﻳﻘﻮﻝ ﺃﻋﻠﻤﻚ ﺍﻟﻜﻴﻤﻴﺎﺀ‬
‫ﺍﻟﺘﺠﺮﺑﺔ ﻋﺠﺎﺋﺐ ﻭﻓﻨﻮﻥ ﺑﺎﻟﻜﻨﻮﺯ ﻭﻫﺬﺍ ﻳﻮﻋﺪﻙ ﻭﻫﺬﺍ ﻳﻬﺪﺩ ﻓﻼ ﺗﻠﺘﻔﺖ ﻓﺄﻧﻪ ﺳﻴﻄﻬﺮ ﻟﻚ ﻣﻊ ﺍﻟﺼﺪﻕ ﻭﺗﺮﻙ‬
‫ﻗﻠﺒﻚ ﻭﺑﲔ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻓﺘﺸﺎﻫﺪ ﻣﺎ ﻓﻌﻨﺪ ﺫﻟﻚ ﺗﺬﻭﺏ ﻛﺜﺎﺋﻒ ﺍﳊﺠﺐ ﻋﻦ ﺍﻟﻘﻠﺐ ﻭﺗﺮﻓﻊ ﺳﺘﻮﺭ ﺍﻟﻐﻔﻠﺔ ﺑﲔ‬
‫ﺍﻟﻴﻔﻈﺔ ﻣﺎ ﻛﻨﺖ ﺗﺸﺎﻫﺪﻩ ﰲ ﺍﳌﻨﺎﻡ ﻓﻴﺴﺘﻨﲑ ﺍﻟﻘﻠﺐ ﻭﻳﻨﺸﺮﺡ ﻓﻴﻪ ﻭﺗﻨﻘﻞ ﺇﱃ ﺍﳋﻼﺋﻖ ﻣﻌﺎﻧﻴﺔ ﻭﻳﻨﻜﺸﻒ ﻟﻚ ﰲ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺗﻨﻜﺸﻒ ﺍﳌﺴﺘﻮﺭﺍﺕ ﻭﺗﻈﻬﺮ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﻟﱵ ﻫﻦ ﺃﺧﻮﺍﺕ ﺍﻟﺼﺪﺭ ﺑﺄﻧﻮﺍﺭ ﺍﳉﻼﻝ ﻭﺗﻨﺤﺮﻕ‬
‫ﺍﻟﺘﺤﺪﻱ ﻭﺍﻹﻇﻬﺎﺭ ﻭﺍﻻﺳﺘﺘﺎﺭ ﺑﻞ ﺇﺫﺍ ﻭﺻﻞ ﺍﻟﻌﺒﺪ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﻤﻜﲔ ﺻﺎﺭ ﺍﻟﻜﻞ ﺍﳌﻌﺠﺰﺍﺕ‪ .‬ﻭﺑﻴﻨﻬﻤﺎ ﻓﺮﻕ ﰲ‬
‫ﻓﺎﻟﺸﻴﺦ ﰲ ﺷﺎﺀ ﻓﻌﻞ ﺃﻭ ﻗﺎﻝ‪" :‬ﻭ ﺃﻣ‪‬ﺎ ﺑﻨﻌﻤِﺔ ﺭﺑ‪‬ﻚ ﻓﺤ‪‬ﺪِﺙ" ﻭﻛﻠﻤﺎ ﲡﺪﻩ ﰲ ﺍﳋﻠﻮﺓ ﺗﻌﺮﻓﻪ ﺷﻴﺨﻚ ﲝﻜﻤﻪ ﻣﺎ‬
‫ﻣﺎﺕ ﻣﻴﺘﺔ ﺍﳉﺎﻫﻠﻴﺔ‪ :‬ﻗﻮﻣﻪ ﻛﺎﻟﻨﱯ ﰲ ﺃﻣﺘﻪ‪ .‬ﻭﻣﻦ ﻟﻴﺲ ﻟﻪ ﺷﻴﺦ ﻓﺎﻟﺸﻴﻄﺎﻥ ﺷﻴﺨﻪ ﻭﻣﻦ ﻣﺎﺕ ﺑﻐﲑ ﺷﻴﺦ ﻓﻘﺪ‬
‫ﻳﻬﺐ ﻋﻠﻴﻪ ﻧﺴﻴﻢ ﺍﻟﻘﺮﺏ ﻣﻦ ﺩﻭﺍﺧﻞ ﻓﻴﻌﻠﻤﻪ ﻭﻳﺪﻟﻪ ﻭﺑﻌﺮﻓﻪ ﻃﺮﻳﻖ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﺎﺣﺐ ﺍﳋﻠﻮﺓ‬
‫ﻓﺘﺮﺍﻩ ﻓﺮﺣﺎﹰ ﻃﻴﺐ ﺍﳋﻠﻖ ﺣﺴﻦ ﺍﻟﻌﺸﺮﺓ ﺩﻋﺐ ﺍﳊﺠﺐ ﻭﻛﺸﻒ ﻟﻪ ﺃﺳﺮﺍﺭ ﻗﻠﻮﺏ ﺍﳌﺨﻠﻮﻗﲔ ﻭﻳﺰﻭﺭﻩ ﺍﻹﺑﺪﺍﻝ‬
‫ﻛﻼﻣﻪ ﻭﻳﺒﻠﻎ ﻣﻨﻪ ﻣﺮﺍﻣﻪ ﻭﻳﻜﺸﻒ ﴰﻮﺱ ﺍﳌﺸﺎﻫﺪﺓ ﻭﻳﻌﻠﻢ ﻟﻌﺐ‪ :‬ﻻﻥ ﺍﷲ ﻳﻜﻮﻥ ﻗﺪ ﲡﻠﻰ ﺑﻘﻠﺒﻪ ﻓﻴﺴﻤﻊ‬
‫‪.‬ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﺨﻔﻴﺎﺕ ﻭﻳﻄﻠﻊ ﻋﻠﻰ‬
‫ﻭﺍﻟﺘﻮﺍﺿﻊ‪ .‬ﻭﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻣﻊ ﻭﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻮﺍﺻﻞ ﺑﺎﷲ ﺣﺴﻦ ﺍﳋﻠﻖ ﻭﻛﺜﺮﺓ ﺍﻟﻌﻠﻢ ﻭﺣﻼﻭﺓ ﺍﻟﻜﻼﻡ‬
‫ﻭﻻ ﻣﺘﺠﱪ ﻭﻻ ﺃﻛﻮﻝ ﻭﻻ ﺷﺮﻭﺏ ﻭﻻ ﻧﺆﻭﻡ‪ :‬ﻧﻔﺴﻪ ﻋﻠﻤﻪ ﺍﻟﻌﺰﻳﺰ ﻻ ﻋﺒﻮﺱ ﻭﻻ ﺣﻘﻮﺩ ﻭﻻ ﻣﺘﻜﱪ ﻭﻻ ﻇﺎﱂ‬
‫ﺇﺳﺮﺍﻓﻴﻞ ﺳﻌﺎﺩﺗﻪ ﰲ ﺻﻮﺭ ﳘﺘﻪ ﻓﺤﺪﺍ ﺑﻪ ﺣﺎﺩﻱ ﳏﺒﺘﻪ‪ .‬ﻭﺳﺎﺭ ﺑﻪ ﰲ ﺑﻴﺪﺍﺀ ﻣﻠﻜﻮﺗﻴﻪ‪ .‬ﻗﻮﻯ ﺟﱪﺍﺋﻴﻞ ﳘﺘﻪ‪ .‬ﻭﻧﻔﺦ‬

‫‪67‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫‪.‬ﻟﻪ ﺑﻴﺖ ﺍﳉﻼﻝ‪ .‬ﻓﺄﻧﻜﺸﻒ ﻣﻨﻪ ﺧﺎﺻﻴﺔ ﳝﺸﻲ ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﻭﻳﻄﻮﻯ ﻟﻪ ‪‬ﺎ ﺍﻟﺒﻌﻴﺪ ﻣﻌﺮﻓﺘﻪ ﺣﱴ ﲡﻠﻰ‬
‫ﻭﺭﲟﺎ ﻳﻨﺘﻘﻞ ﻓﺎﻗﺮﺑﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺗﻜﺘﺴﺒﻮﻥ ﻣﻦ ﻗﺮﺑﺔ ﻭﻓﻴﺾ ﺧﺎﺻﻴﺘﻪ ﻣﺎ ﺍﻛﺘﺴﺒﻪ ﺍﳍﻼﻝ ﻣﻦ ﻗﺮﺏ ﺍﻟﺸﻤﺲ‬
‫‪.‬ﻳﻮﺷﻊ ﺍﺑﻦ ﻧﻮﻥ ﺃﺣﻮﺍﻝ ﺍﻹﺑﺪﺍﻝ ﺇﱃ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﳌﺮﻳﺪﻳﻦ ﻛﻤﺎ ﺍﻧﺘﻘﻠﺖ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﻣﻮﺳﻰ ﺇﱃ‬
‫ﻳﺼﺪﻕ ﻋﻠﻢ ﺍﻟﻜﻴﻤﻴﺎﺀ ﺇﻻ ﻣﻦ ﻋﺎﳉﻪ ﻭﺃﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﻭﺍﳌﻘﺎﻣﺎﺕ ﻻ ﻳﺼﺪﻗﻬﺎ ﺇﻻ ﻣﻦ ﻋﺮﻓﻬﺎ ﻛﻤﺎ ﻻ‬
‫ﻫﺪﻯ ﻓﺎﻥ ﺍﻷﻋﻤﻰ ﻻ ﻳﺒﺼﺮ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺰﻣﻦ ﻻ ﻳﻌﺪ ﻭﻋﺮﻓﻪ ﻓﻜﻞ ﻣﻦ ﻳﻜﻠﻢ‪ .‬ﻋﻨﺪ ﺍﻟﺼﺎﻧﻊ ﺍﻟﻮﺍﺻﻞ ﺍﻟﻌﻠﻴﻢ ﻓﻘﺪ‬
‫ﻭﻻ ﺃﻧﺖ ﳏﺐ ﻭﻻ ﺣﺒﻴﺐ ﺑﻄﻨﻚ ﻣﻼﺀﺓ ﻭﻋﻴﻨﻚ ﳏﻴﻄﺔ ﻭﺧﻠﻒ ﺍﻟﻄﺮﻳﺪﺓ ﻭﺃﻧﺖ ﺗﻐﻴﺐ ﻭﻟﻴﺲ ﻓﻴﻚ ﻧﺼﻴﺐ‬
‫ﻭﺫﻧﺒﻚ ﻋﺰﻳﺰ ﻭﺭﺑﻚ ﺑﺼﲑ‪ .‬ﻓﺎﲰﻊ ﻣﻨﺎﺩﻳﻚ ﰲ ﺟﺎﻧﺐ ﻭﺍﺩﻳﻚ‪ :‬ﻭﻟﺴﺎﻧﻚ ﻣﻌﻘﻮﺩ ﻭﻋﻠﻤﻚ ﻗﻠﻴﻞ ﻭﺍﻣﻠﻚ ﻃﻮﻳﻞ‬
‫ﻣﺜﻠﻬﻢ‪ ،‬ﻭﺍﺧﺶ ﲟﻔﻠﺢ ﻧﺎﺩﻯ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻠﻮﺡ‪ ،‬ﻓﺄﺣﺴﻦ ﺍﻟﻈﻦ ﻓﺈﻧﻚ ﻗﺪ ﻗﺎﻝ‪ :‬ﻻ ﺗﻌﺐ ﺍﳊﺮﺍﺋﺮ ﺣﱴ ﺗﻜﻮﻥ‬
‫ﻭﻟﻮ ﺃﻭﺻﻠﺖ ﻟﻮﺻﻠﺖ ﻭﻟﻮ ﺧﺪﻣﺘﻤﺎ ﳋﺪﻣﺖ ﻟﻜﻨﻚ ﻣﺘﺸﺒﺚ ﲡﻌﻞ ﻁ ﻃﺮﺣﺖ ﻓﻄﺮﺣﺖ ﻭﺟﺮﺣﺖ ﻓﺠﺮﺣﺖ‬
‫ﻭﻣﺎ ﻣﻠﻜﺖ ﻭﻣﺎ ﻓﺎﺗﻚ ﻓﺎﺗﻚ ﻭﺍﻟﻨﺪﻡ ﲡﺪﻩ ﻋﻨﺪ ﻭﻓﺎﺗﻚ‪ .‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﷲ ﻣﻊ ﻡ ﻉ ﻭﻫﻲ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻨﻘﻂ ﻓﻬﻠﻜﺖ‬
‫‪:‬ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﳏﺴﻨﻮﻥ‪ :‬ﺷﻌﺮ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ‬
‫ﺇﱃ ﻣﱴ ﺗﺘﻌﲎ‬ ‫ﻗﻞ ﻟﻠﻜﺌﻴﺐ ﺍﳌﻌﲎ‬
‫ﻭ ﻻ ﺑﻨﺎ ﺗﺘﻬﻨ‪‬ﺎ‬ ‫ﻓﻼ ﺣﻴﺎﺗﻚ ﺗﺼﻔﻮ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﻌﺸﺮﻭﻥ‬

‫ﰲ ﺍﻷﺫﻛﺎﺭ‬

‫ﻛﹶﺮ‪‬ﻛﹸﻢ" ﻭﻗﻮﻟﻪ ﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻻﺕ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻹﺧﺒﺎﺭ ﻛﺜﲑﺓ ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻓﺎﺫﻛﹸﺮﻭﱐ ﺇﺫ ﻭﺃﻋﻠﻢ ﺃﻥ‬
‫ﻭﻗﻮﻟﻪ‪" :‬ﻭ ﺃﺫﻛﹸﺮ ﺭ‪‬ﺑﻚ‪ ‬ﰲ ﻧ‪‬ﻔِﺴﻚ‪ ‬ﺗ‪‬ﻀ‪‬ﺮ‪‬ﻋﺎﹰ ﻭﺧِﻴﻔﺔ ﻭﺩﻭﻥﹶ "ﺍﺫﻛﹸﺮﻭﺍ ﺍﷲ ﺫِﻛﺮﺍﹰ ﻛﹶﺜﲑﺍﹰ" ﻭﻗﻮﻟﻪ‪" :‬ﻭ ﻟِﺬِﻛﺮِ ﺍﷲ ﺃﻛﺒ‪‬ﺮ"‬
‫ﺃﲨﻞ ﺇﺫ ﻟﻴﺲ ﺑﺎﻟﻐ‪‬ﺪﻭِ ﻭﺍﻵﺻﺎﻝ ﻭﻻ ﺗ‪‬ﻜﹸﻦ ﻣﻦ‪ ‬ﺍﻟﻐﺎﻓِﻠﲔ‪ "‬ﺑﲔ ﺍﳌﺮﺍﺗﺐ ﻭﺍﻷﻭﻗﺎﺕ ﻭﺍﻟﺬﻛﺮ ﺍﳋﻔﻲ ﺍﳉﹶﻬﺮِ ﻣِﻦ ﺍﻟﻘﹶﻮﻝِ‬

‫‪68‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻋﻠﻴﻪ ﻛﺜﲑ‪ .‬ﻭﻗﺪ ﺳﺌﻞ ﻓﻴﻪ ﺃﺫﻯ ﻟﺴﺎﻣﻌﻪ ﻭﻫﻮ ﺧﺎﻟﺺ ﻋﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﻨﻔﺎﻕ ﻣﺜﻞ ﺻﻮﻡ ﺍﻟﺴﺮ ﻭﺻﺪﻗﺘﻪ‪ .‬ﻭﺍﳊﺚ‬
‫ﺍﷲ ﻣﻦ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﺇﱃ ﻃﻠﻮﻉ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺭﺟﻞ ﻳﺘﺼﺪﻕ ﲟﺎﻝ ﺣﻼﻝ ﻭﺁﺧﺮ ﻳﺬﻛﺮ‬
‫‪.‬ﺍﻟﺸﻤﺲ ﻓﺄﻱ ﺍﻟﺮﺟﻠﲔ ﺃﻓﻀﻞ؟ ﻓﻘﺎﻝ ﻭﻟﺬﻛﺮ ﺍﷲ ﺃﻛﱪ‬
‫ﲪﺮﺍﺀ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻓﻠﻪ ﺃﺟﺮ ﻣﻦ ﺗﺼﺪﻕ ﲟﺎﺋﺔ ﻧﺎﻗﺔ ﻭﰲ‬
‫ﺛﻼﺙ ﻭﻇﺎﺋﻒ ﻓﺬﻛﺮ ﲪﻠﻬﺎ ﻣﻦ ﺫﻫﺐ ﺃﲪﺮ ﻭﻛﺄﻧﻪ ﻗﺪ ﺃﻋﺘﻖ ﲦﺎﻧﻴﺔ ﺭﻗﺎﺏ ﻣﻦ ﺑﲏ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﰒ ﺍﻟﺬﻛﺮ ﻟﻪ‬
‫ﻭﺍﻟﺬﻛﺮ ﺍﳋﻔﻲ ﺃﻋﻠﻰ ﺿﺮﻭﺏ ﺍﻟﻈﺎﻫﺮ ﺑﻠﻘﻠﻘﺔ ﺍﻟﻠﺴﺎﻥ ﻓﻬﺬﺍ ﻳﺴﺘﺤﺐ ﰲ ﺍﻟﺘﻼﻭﺍﺕ ﻣﻦ ﻫﻴﺎﻛﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ﻭﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﶈﺒﻮﺏ ﺃﻧﺎ ﺫﺍﻛﺮ ﻣﻦ ﺫﻛﺮﱐ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﺼﺪﻗﺎﺕ‪ .‬ﻭﺫﻛﺮ ﺍﻟﻘﻠﺐ ﻭﻣﻨﻪ ﳛﺪﺙ ﺍﻟﻐﻨﺎﺀ ﻣﻦ ﺍﻟﻌﺎﱂ‬
‫ﻧﻔﺴﻪ ﺫﺭﻛﺘﻪ ﰲ ﻧﻔﺴﻲ ﻭﻣﻦ ﺫﻛﺮﱐ ﰲ ﻣﻸ ﻣﻦ ﻗﻮﻣﻪ ﻭﺟﻠﻴﺲ ﻣﻦ ﺷﻜﺮﱐ ﻭﺣﺒﻴﺐ ﻣﻦ ﺃﺣﺒﲏ‪ .‬ﻣﻦ ﺫﻛﺮﱐ ﰲ‬
‫ﺍﻟﻔﻨﺎﺀ ﺍﻷﻭﻝ ﻗﻨﺎﺀ ﺛﺎﻥ ﻭﻫﻮ ﺃﻥ ﻳﻌﻴﺐ ﻋﻦ ﺍﻟﻨﻔﺲ ﳌﺸﺎﻫﺪﺓ ﺣﻀﺮﺓ ﺫﻛﺮﺗﻪ ﰲ ﻣﻸ ﻣﻦ ﻣﻼﺋﻜﱵ ﰒ ﳛﺼﻞ ﻣﻦ‬
‫ﻋﺎﺩﺓ ﻭﻋﺒﺎﺩﺓ ﻛﺸﻒ ﺍﳌﻮﺕ ﻋﻨﻚ ﺃﻋﺒﺎﺀ ﺍﻷﺛﻘﺎﻝ ﻋﺪﺕ ﰲ ﻋﺎﺩﺓ ﺫﻛﺮﻙ ﻣﻊ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻘﺪﺱ ﻓﻴﺼﲑ ﺍﻟﺬﻛﺮ ﻟﻚ‬
‫ﺇﺫ ﺍﳋﲑ ﻋﺎﺩﺓ ﻭﻳﻄﺎﻑ ﺑﻚ ﰲ ﺳﺎﺣﺔ ﺣﻈﲑﺓ ﺍﻟﻘﺪﺱ ﻭﲢﻈﻰ ﺑﻘﺮﺏ ﻣﻦ ﺫﻛﺮﺕ‪ .‬ﻭﻫﻮ ﻗﺮﺏ ﺇﻛﺮﺍﻡ ‪.‬ﺍﻟﺬﺍﻛﺮﻳﻦ‬
‫ﻭﺳﻠﻢ ﰒ ﻭﻣﱰﻝ ﺍﺣﺘﺸﺎﻡ ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﻣﺎ ﻫﻮ ﻗﺮﺁﻥ ﰒ ﺑﻌﺪﻩ ﺗﺴﺒﻴﺢ ﰒ ﺻﻠﻮﺍﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫‪.‬ﺍﺳﺘﻐﻔﺎﺭ ﻭﺩﻋﺎﺀ‬
‫ﻳﻐﻨﻴﻚ ﻋﻦ ﻣﻠﺘﻤﺲ ﻛﻞ ﺣﺎﻝ ﺗﺸﺎﻫﺪ ﻓﻬﺬﻩ ﻭﻇﺎﺋﻔﻪ ﻓﻮﺍﻇﺐ ﻋﻠﻴﻪ ﻓﺎﻧﻪ ﻳﻜﺸﻒ ﻟﻚ ﻣﻦ ﺳﺮ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻣﺎ‬
‫ﺁﺫﻧﻚ ﻓﺘﺴﻤﻊ ﺗﺴﺒﻴﺢ ﺍﳉﻤﺎﺩﺍﺕ "ﻭ ﺃﻥ ﻣِﻦ‪ ‬ﺍﳌﻼﺋﻜﺔ ﻭﳜﺪﻣﻚ ﻣﺰﻣﻦ ﺍﳉﻦ ﻭﻳﻄﻴﻌﻚ ﺃﻋﻀﺎﺅﻙ ﻭﻟﺰﻭﻝ ﻭﻗﺮ‬
‫ﺗ‪‬ﺴﺒﻴﺤ‪‬ﻬ‪‬ﻢ" ﻭﻗﺪ ﳛﺼﻞ ﻣﻦ ﲦﺮ ﺍﻟﺬﻛﺮ ﺃﻛﺜﺮ ﻣﺎ ﻣﺮ ﺑﻚ ﰲ ‪‬ﺬﻳﺐ ﺷ‪‬ﻲﺀ ﺇﻻ ﻳ‪‬ﺴ‪‬ﺒِﺢ ﲝ‪‬ﻤﺪﻩِ ﻭﻟﻜﻦ ﻻ ﺗﻔﻘﹶﻬﻮﻥ‬
‫ﺑﻌﺾ ﻣﺎ ﺃﲦﺮ ﻋﻠﻰ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺫﻱ ﺍﻟﺜﻔﻨﺎﺕ ﺍﻟﺴﺠﺎﺩ ﻓﺄﻧﻪ ﻛﺎﻥ ﻳﺴﺠﺪ ﺑﲔ ﺍﻟﻠﻴﻞ ﺍﻟﻨﻔﻮﺱ ﻭﻳﺜﻤﺮ ﻋﻠﻴﻚ ﺃﻳﻀﺎﹰ‬
‫ﺃﻟﻒ ﺳﺠﺪﺓ ﻓﺄﲦﺮ ﻋﻠﻴﻪ ﻛﺎﻥ ﺇﺫﺍ ﻗﺎﻡ ﰲ ﺻﻼﺗﻪ ﻳﻜﺸﻒ ﻟﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻓﻴﻄﻠﻊ ﻋﻠﻰ ﺣﻮﻣﺔ ﺣﻈﲑﺓ ﻭﺍﻟﻨﻬﺎﺭ‬
‫ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺃﻋﻞ ﺍﻟﻘﺪﺱ ﻭﺑﻪ ﺑﻠﻎ ﺃﺻﺤﺎﺏ ﺍﳌﻘﺎﻣﺎﺕ ﺩﺭﺟﺎﺕ ﺍﳌﻜﺎﺷﻔﺎﺕ ﻭﺍﻟﺴﲑ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﻭﺑﻪ ﲰﺖ‬
‫ﻣﺪﺍﻭﻣﺎﺕ ﺍﻟﺬﻛﺮ ﻭﺷﺮﺍﺏ ﺍﻟﻔﻜﺮ ﻭﻫﻮ ﻗﻠﻞ ﺍﻟﺸﺮﻑ ﻭﺍﺳﺘﺤﻘﻮﺍ ﺩﻭﺍﻡ ﺍﻟﺒﻘﺎﺀ ﻟﻠﺘﱰﻩ ﻋﻦ ﺍﳌﺄﻛﻞ ﻭﺍﳌﺸﺮﺏ ﻣﻊ‬

‫‪69‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﳌﺘﺰﻫﺪﻳﻦ ﻭﺑﻪ ﺗﻨﺎﻝ ﻣﺮﺍﺗﺐ ﺍﻟﻌﺎﺷﻘﲔ ﻭﳛﺪﺙ ﻣﻨﻪ ﺧﺎﺻﺔ ﺍﻟﺘﱰﻳﻪ‪ ،‬ﻭﺍﻟﺘﺴﺒﻴﺢ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺑﻪ ﲡﺬﺏ ﺍﳌﻠﻮﻙ ﺇﱃ‬
‫ﺍﻟﺼﺎﺩﻕ ﻋﻠﻰ ﺑﺎﺏ ﺣﺴﻦ ﺍﻵﺩﺍﺏ ﻭﻳﻨﺤﻞ ﺑﺎﻟﺬﻛﺮ ﻃﺮﻳﻖ ﺍﻷﺳﺒﺎﺏ ﻓﺘﺨﻠﻊ ﺟﺬﺏ ﺍﻟﻘﻠﻮﺏ ﻭﻗﺪ ﻳﻘﻒ ﺍﻟﺬﺍﻛﺮ‬
‫ﺇﻗﺪﺍﻣﻪ‪ .‬ﻭﻳﻘﻄﻊ ﻋﻮﺳﺞ ﻭﺳﺎﻭﺳﻬﻢ ﺑﺒﻠﻮﻍ ﻣﺮﺍﻣﻪ ﻭﻳﻘﻒ ﻋﻠﻰ ﻃﻮﺭ ﺻﻔﺎﺀ ﻗﻠﺒﻪ ﰲ ﻧﻌﻞ ﺣﺐ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻋﻦ ﻗﺪﻡ‬
‫ﻫﻨﺎﻙ ﻓﻴﺴﻤﻊ ﻛﻼﻡ ﺭﺑﻪ‪ .‬ﺇﱐ ﺃﻧﺎ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﻳﻜﻔﻴﻚ ﻣﺎ ﻣﺮ ﺑﻚ ﻣﻦ ﻗﺼﺔ ﺃﻣﻴﺔ ﺑﻦ ﻭﺃﺩﻯ ﺗﻘﺪﻳﺲ ﻟﺒﻪ‬
‫ﻗﺎﻝ ﻓﺒﻴﻨﺎ ﻫﻮ ﻧﺎﺋﻢ ﺃﰊ ﺍﻟﺼﻠﺖ ﺍﻟﺜﻘﻔﻲ‪ .‬ﻛﺎﻥ ﻳﺘﺮﺷﺢ ﺇﱃ ﻃﻠﺐ ﺍﻟﻨﺒﻮﺓ ﻓﻘﺎﻝ ﻷﺧﻴﻪ ﻫﺎ ﺃﻧﺎ ﺃﻧﺎ ﻓﺄﺻﻄﻨﻊ ﱄ ﻃﻌﺎﻣﺎ‬
‫ﳕﺘﻪ ﺳﻮﺩﺍﺀ ﻓﻘﺎﻝ ﺃﺣﺪﳘﺎ ﺃﻭﻋﻰ؟ ﻗﺎﻝ ﺇﺫ ﺭﺃﻳﺖ ﻗﺪ ﻧﺰﻝ ﻃﺎﺋﺮﺍﻥ ﻣﻦ ﺍﻟﻨﺎﻓﺬﺓ ﻓﺸﻖ ﺃﺣﺪﳘﺎ ﺻﺪﺭﻩ ﰒ ﺃﺧﺮﺝ ﻣﻨﻪ‬
‫ﺭﺩ ﻓﺆﺍﺩﻩ ﺇﻟﻴﻪ ﻓﻠﻴﺴﺖ ﺍﻟﻨﺒﻮﺓ ﺇﳕﺎ ﻫﻲ ﻟﺴﻼﻟﺔ ﺁﻝ ﻋﺒﺪ ﻧﻌﻢ ﻭﻋﻰ ﻋﻠﻮﻡ ﺍﻷﻭﻟﲔ‪ .‬ﻓﻘﺎﻝ ﺃﻭ ﺯﻛﻰ؟ ﻓﻘﺎﻝ ﻻ ﻓﻘﺎﻝ‬
‫‪.‬ﻓﺒﻜﻰ ﻭﲤﺜﻞ ﺍﳌﻄﻠﺐ ﻓﻠﻤﺎ ﺍﻧﺘﺒﻪ ﺃﺧﱪﺗﻪ ﺑﺎﻟﻘﺼﺔ‬
‫ﺃﻏﺾ ﻋﻴﲏ ﻭﺍﻟﺪﻣﻊ ﺳﺎﺑﻘﻬﺎ‬ ‫ﺑﺎﺗﺖ ﳘﻮﻣﻲ ﺗﺴﺮﻱ ﻃﻮﺍﺭﻗﻬﺎ‬
‫ﺃﻭﺕ ﺑﺮﺍﺀﺓ ﻳﻘﺾ ﻧﺎﻃﻘﻬﺎ‬ ‫ﳑﺎ ﺃﺗﺎﱐ ﻣﻦ ﺍﻟﻴﻘﲔ ﻭﱂ‬
‫ﺍﻟﻨﺎﺭ ﳏﻴﻂ ‪‬ﻢ ﺳﺮﺍﺩﻗﻬﺎ‬ ‫ﺇﻣﺎ ﻟﻈﻰ ﻋﻠﻴﻪ ﻭﺍﻗﺪﺓ‬
‫ﺭﺍﺭ ﺣﻔﺖ ‪‬ﻢ ﺣﺪﺍﺋﻘﻬﺎ‬ ‫ﺃﻡ ﺃﺳﻜﻦ ﺍﳉﻨﺔ ﺍﻟﱵ ﻭﻋﺪﺍﻷ ﺏ‬
‫ﺟﻨﺔ ﻣﺼﻔﻮﻓﺔ ﳕﺎﺭﻗﻬﺎ‬ ‫ﳘﺎ ﻓﺮﻳﻘﺎﻥ ﻓﺮﻗﺔ ﺗﺪﺧﻞ ﺍﻝ‬
‫ﺍﺭ ﻭﺳﻴﺌﺎ‪‬ﻢ ﻣﺮﺍﻓﻘﻬﺎ‬ ‫ﻭ ﻓﺮﻗﺔ ﻣﻨﻬﻤﺎ ﻗﺪ ﺃﺩﺧﻠﺖ ﺍﻟﻦ‬
‫ﺃﻋﻤﺎﻝ ﻻ ﻳﺴﺘﻮﻱ ﻃﺮﺍﺋﻔﻬﺎ‬ ‫ﻻ ﻳﺴﺘﻮﻱ ﺍﳌﱰﻻﻥ ﱂ ﻭﻻ ﺍﻝ‬
‫ﳘﺖ ﲞﲑ ﻋﺎﻗﺖ ﻋﻮﺍﺋﻘﻬﺎ‬ ‫ﺗﻌﺎﻫﺪﺕ ﻫﺬﻩ ﺍﻟﻨﻘﻮﺱ ﺇﺫﺍ‬
‫ﺓ ﺩﻧﻴﺎ ﺍﷲ ﻣﺎ ﺣﻘﻬﺎ‬ ‫ﻭ ﺻﺪﻫﺎ ﻟﻠﺸﻔﺎﺀ ﻋﻦ ﻃﻠﺐ ﺍﳉﻦ‬
‫ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺒﺼﲑ ﺭﺍﻣﻘﻬﺎ‬ ‫ﻋﺒﺪ ﻭﻋﻲ ﻧﻔﺴﻪ ﻓﻌﺎﺗﺒﻬﺎ‬

‫ﻳﺎ ﻃﻮﻳﻼ ﻓﺎﳌﻮﺕ ﻻﺣﻘﻬﺎ‬ ‫ﻣﺎ ﺭﻏﺒﺔ ﺍﻟﻨﻔﺲ ﰲ ﺍﳊﻴﺎﺓ ﻟﺘﺢ‬

‫‪70‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻳﻮﻣﺎﹰ ﻋﻠﻰ ﻏﺮﺓ ﻳﻮﺍﻓﻘﻬﺎ‬ ‫ﻳﻮﺷﻚ ﻣﻦ ﻓﺮ ﻋﻦ ﻣﻨﻴﺘﻪ‬
‫ﺫﺍﺋﻘﻬﺎ ﺍﳌﻮﺕ ﻛﺄﺱ ﻭﺍﳌﺮﺀ‬ ‫ﺇﻥ ﱂ ﲤﺖ ﻏﺒﻄﺔ ﲤﺖ ﻫﺮﻣ ﺎﹰ‬
‫ﺇﺫﺍ ﺍﻟﺸﻬﻮﺍﺕ ﻗﺎﻃﻌﺔ‪ .‬ﻭﺍﻟﻠﺬﺍﺕ ﻣﺎﻧﻌﺔ ﻭﻣﻦ ﺭﺍﻡ ﺍﳌﺎﺀ ‪.‬ﻭ‪‬ﺎﻣﺎﺕ ﻣﺼﺪﻭﻉ ﺍﻟﻜﺒﺪ‪ :‬ﻣﻨﻌﻪ ﺷﺮﻛﻪ ﻋﻦ ﻧﻴﻞ ﻣﻘﺼﺪﻩ‬
‫ﻋﻦ ﺣﺮ ﺍﻟﻄﺮﻳﻖ ﻭﻣﻦ ﺟﻌﻞ ﻧﻔﺴﻪ ﺫﺍﺕ ﺍﻟﺸﻬﻮﺍﺕ ﻛﺎﻥ ﻣﺴﻘﻄﻪ ﺻﱪ ﻋﻠﻰ ﺍﻟﻜﺪﺭ ﻭﻣﻦ ﻗﻄﻊ ﺍﻟﻠﻴﻞ ﺧﻠﺺ‬
‫‪‬ﻤﺔ ﺍ‪‬ﺎﻫﺪﺍﺕ ﻧﺎﻝ ﺃﻋﻈﻢ ﺍﳌﺮﺍﺗﺐ ﺑﺎﻟﺼﱪ ﻋﻠﻰ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﻨﻮﺍﺋﺐ‪ .‬ﺍﻟﻜﺜﻴﻒ‪ .‬ﻭﺍﳋﻠﻮﺍﺕ‪ .‬ﻭﻣﻦ ﻗﻄﻊ ﺍﻟﻌﻠﻮ‬
‫‪.‬ﺍﻟﻜﺜﲑ ﳛﻈﻰ ﺑﺴﻮﺀ ﺍﻟﺘﺪﺑﲑ ﻭﻫﻮ ﻣﺴﺘﻮﺭ ﻻ ﻳﻔﻠﺢ ﺃﺑﺪﺍﹰ ﻭﻣﺎ ﺻﺎﺣﺐ ﺍﳌﺂﻛﻞ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﰲ ﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﺪﺑﲑ‬

‫ﺍﻷﺻﻐﺮ ﺇﱃ ﺍﳉﻬﺎﺩ ﺍﻷﻛﱪ‪ ،‬ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻭﻣﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ "ﺭﺟﻌﻨﺎ ﻣﻦ ﺍﳉﻬﺎﺩ‬
‫‪.‬ﺍﻟﻨﻔﺲ ﺍﳉﻬﺎﺩ ﺍﻷﻛﱪ؟ ﻓﻘﺎﻝ‪":‬ﻫﻲ ﳎﺎﻫﺪﺓ‬
‫‪ ".‬ﻭﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﺃﻋﺪﻱ ﻋﺪﻭﻙ ﻧﻔﺴﻚ ﺍﻟﱵ ﺑﲔ ﺟﻨﺒﻴﻚ‬
‫‪ ".‬ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻌﺜﺖ‪":‬ﻷﲤﻢ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﻗﺎﻝ ﺻﻠﻰ‬
‫ﻣﺴﺘﻘﻴﻤﺔ ﻓﺈﻥ ﻓﻴﻬﺎ ﻣﻊ ﺻﻐﺮ ﺣﺠﻤﻬﺎ ﻛﻤﺎ ﻗﻠﻨﺎﻩ ‪ -‬ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﻟﻨﻔﺲ ﺃﺧﻼﻗﻬﺎ ﺫﻣﻴﻤﺔ ﻏﲑ‬
‫ﺍﳌﻮﺻﺪﺓ ﻓﻴﻬﺎ ﺫﺋﺎﺏ ﺍﻟﻐﻴﺒﺔ ﻭﻛﻼﺏ ﺍﻟﺸﻬﻮﺓ ﻭﺳﺒﺎﻉ ﺍﻟﻐﻀﺐ‪ .‬ﻭﳕﻮﺭ ﺍﳌﺨﺎﻟﻔﺔ ﻭﺛﻌﺎﻟﺐ ﻭﺍﻷﺭﺿﲔ‪ .‬ﻭﻫﻲ ﺍﻟﻨﺎﺭ‬
‫ﻗﻠﻌﺔ ﻭﻛﻤﲔ ﺍﻟﺸﻴﺎﻃﲔ ﺑﻌﺴﻜﺮ ﺍﳍﻮﻯ ﻭﻣﻨﺎﺟﻴﻖ ﺍﻻﻣﺘﺤﺎﻥ ﻭﻭﺳﺎﻭﺱ ﺍﻟﻘﺒﻴﺢ‪ :‬ﻛﻞ ﻫﺬﺍ ﳑﻜﻦ ﲢﺖ ﻗﻠﺔ ‪.‬ﺍﳊﻴﻠﺔ‬
‫ﺍﻟﻠﻄﻴﻔﺔ ﺍﳌﺪﺭﻛﺔ ﺍﻟﻨﻔﻮﺱ ﳏﻴﻂ ﺑﺮﺑﺼﻨﻬﺎ ﻭﺣﺼﻨﻬﺎ‪ .‬ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﻟﻘﻠﺐ ﻣﺪﻳﻨﺔ ﻭﺳﺎﻛﻨﻬﺎ ﺍﳌﻠﻚ ﻭﻫﻲ ﺍﻟﻨﻔﺲ‬
‫ﺍﻟﺮﻭﺡ ﻭﻫﻲ ﳏﺠﻮﺑﺔ ﺑﺎﻷﲞﺮﺓ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺘﻮﻟﺪﺓ ﺍﻟﻌﺎﳌﺔ ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺻﻔﺔ ﺍﻟﻨﻔﺨﺔ ﺍﳌﺸﺎﺭ ‪‬ﺎ ﺇﱃ‬
‫ﻭﺍﻟﻠﺤﻢ ﺍ‪‬ﻮﻑ ﻭﻣﺎ ﻫﺬﺍ ﻫﻮ‪ .‬ﺍﻟﻘﻠﺐ ﺍﳌﺨﺎﻃﺐ ﻭﺇﳕﺎ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺩﻡ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺸﻜﻞ ﺍﻟﺼﻨﻮﺑﺮﻱ‬
‫"ﻓﺄﺗﻘﹸﻮﻥ ﻳﺎ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ" ﻭﻗﻮﻟﻪ "ﺇﻥﹶ ﰲ ﺫﻟﻚ‪ ‬ﻟﺬﻛﺮﻯ ﻟِﻤ‪‬ﻦ‪ ‬ﻛﺎﻥﹶ ﻟﻪ‪ ‬ﻗﹶﻠﺐ" ﻭﻫﻮ ﺍﳌﺨﺎﻃﺐ ﻣﻦ ﻗﻮﻟﻪ‪ :‬ﺗﻌﺎﱃ‬

‫‪71‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻣﺸﻮﻫﺔ ﻣﺴﺘﻮﺭﺓ‪ .‬ﻣﻌﲎ ﻗﻮﻟﻪ‪" :‬ﺃﺫﻥ ﻭﺍﻋﻴﻪ" ﻭﺍﻟﻨﻔﺲ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﻫﻲ ﺃﺳﲑﺓ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻘﻴﺪﺓ ﺑﻘﻴﺪ ﺍﻟﻐﻔﻼﺕ‬
‫ﺣﲑﺍﻧﺔ ﻣﺸﻐﻮﻟﺔ ﲞﺪ ﻣﺔ ﺍﳉﺴﺪ ﺑﺎﳋﻴﺎﻻﺕ ﻋﺎﺷﻘﺔ ﻟﻠﺪﻧﻴﺎ ﻗﺪ ﺃﻃﻌﻤﺖ ﺑﺒﺨﺴﻬﺎ ﻓﺄﺻﺒﺤﺖ ﳐﺒﻄﺔ ﺳﻜﺮﻯ ﻗﻠﻘﺔ‬
‫ﻓﻌﺸﻘﺘﻪ ﻓﺈﺫﺍ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺗﺄﺳﻔﺖ ﺣﱴ ﺇﺫﺍ ﻣﺮ ﻋﻠﻴﻬﺎ ﲟﺜﻞ ﺍﻟﺘﺮﺍﰊ ﲢﻤﻠﻪ ﻟﻠﻜﻨﻴﻒ ﻣﺸﻐﻮﻟﺔ ﺑﺘﺮﺑﻴﺘﻪ ﻭﺗﻐﺬﻳﺘﻪ ﺍﻟﻔﺘﻪ‬
‫ﻭﺃﻧﻜﺮﺗﻪ ﻛﺄ‪‬ﺎ ﻣﺎ ﻋﺮﻓﺘﻪ ﻓﺈﺫﺍ ﺭﺩﺕ ﺇﻟﻴﻪ ﻧﻔﺮﺕ ﺣﱴ ﺗﺴﻤﻊ ﺇﺷﺎﺭﺓ ﺍﻟﻘﺪﺱ ﻗﺪﺭ ﻣﺎ ﺧﺪﻣﺘﻪ ﺑﻄﻮﻥ ﺍﳌﺪﺓ ﻧﺴﻴﺘﻪ‬
‫ﺧﻄﺎﺏ ﺍﻟﻨ‪‬ﻔﺲ‪ ‬ﺍﳌﹸﻄﻤ‪‬ﺌﻨﺔ ﺃﺭﺟﻌﻲ ﺇﱃ ﺭ‪‬ﺑِﻚِ" ﻫﺬﺍ ﺧﻄﺎﺏ ﻣﻮﺟﺪ ﳌﻮﺟﻮﺩ ﻏﲑ ﻣﻔﻘﻮﺩ ﺇﺫ ﻻ ﳚﻮﺯ "ﻳﺎ ﺃﻳﺘ‪‬ﻬﺎ‬
‫ﰲ ﻛﻞ ﺃﺛﻨﲔ ﻭﲬﻴﺲ ﺍﳌﻌﺪﻭﻡ ﻭﻣﻦ ﺷﻮﺍﻫﺪ ﺫﻟﻚ ﻗﻮﻟﻪ‪ .‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪" :‬ﺗﻌﺮﺽ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺃﻣﱵ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﻟﺰﻧﺎﺓ" ﻭﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ ﺣﺴﻨﺔ ﺃﺳﺮ ‪‬ﺎ ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺳﻴﺌﺔ ﺍﺳﺘﻐﻔﺮ ﳍﺎ ﺍﺷﺘﺪ ﻏﻀﺐ‬
‫ﻋﻠﻲ ﻣﻌﺮﻭﺿﺔ" ﻓﺄﻳﻬﺎ ﺍﳌﻜﺬﺏ ﺍﳌﺬﺑﺬﺏ ﺍﻟﻐﺎﻓﻞ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ "ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻲ ﻓﺈﻥ ﺻﻼﺗﻜﻢ‬
‫ﻣﺴﻜﲔ ﺃﻥ ﻻ ﻋﻮﺩ ﻟﻠﺠﺴﺎﻡ ﻭﺍﻷﺭﻭﺍﺡ ﺇﱃ ﺍﻟﺼﺎﻧﻊ ﺍﻟﻘﺪﱘ ﺍﻟﻘﺎﺩﺭ ﺍﳌﺘﺄﻭﻝ ﺃﺭﺍﻙ ﺗﻌﺠﺰ ﺍﻟﺼﺎﻧﻊ ﺍﻟﻘﺎﺩﺭ ﻟﺰﻋﻢ ﻳﺎ‬
‫ﺃﺗﺘﺠﺤﺪ ﻋﻠﻴﻪ ﻭﺗﺘﺤﻜﻢ ﻭﺗﻌﺠﺰﻩ ﰲ ﻗﺪﺭﺗﻪ ﻭﺁﻳﺘﻪ ﻭﻧﺒﻮﺗﻪ ﺃﻓﻤﻦ ﺭﺑﺎﻙ ﰲ ﺑﻄﻦ ﺃﻣﻚ ﺃﻓﻼ ﺃﻫﻮ ﺫﺍﻙ ﺃﻡ ﻏﲑﻩ ﺳﻮﺍﻩ‬
‫ﺍﻟﺼﺎﻧﻊ ﰲ ﺑﻌﻄﻦ ﻗﱪﻙ ﰒ‪ ،‬ﺗﻘﻮﻝ ﲣﺘﻠﻂ ﺍﻟﻌﻈﺎﻡ ﺑﻌﻀﺎ ﺑﺒﻌﺾ ﻓﻜﻴﻒ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﲣﻠﻴﺼﻬﺎ ﻓﺄﻧﻈﺮ ﺇﱃ ﻳﺮﺑﻴﻚ‬
‫ﻓﺎﻟﺼﺎﻧﻊ ﻛﻴﻒ ﳜﻠﺺ ﺍﻟﺘﺮﺍﺏ ﻭﺑﺮﺍﺩﺍﺕ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﳊﺪﻳﺪ ﻭﻫﻲ ﺃﺟﺰﺍﺀ ﺗﻌﺠﺰ ﺃﻧﺖ ﻋﻦ ﺧﻼﺻﻬﺎ‬
‫ﲟﻘﺎﻻﺕ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺳﻴﻨﺎ‪ .‬ﺍﻟﻘﺎﺩﺭ ﻟﻴﺲ ﲟﻌﺠﺰ ﻭﻻ ﻳﺪﺧﻞ ﲢﺖ ﻃﻮﻕ ﻣﺎ ﺗﺮﻳﺪ ﻭﺇﳕﺎ ﺃﻧﺖ ﻋﺎﺟﺰ ﺗﻌﺠﺰ ﻭﺗﻐﺘﺮ‬
‫ﻓﻌﻞ ﻫﺬﺍ ﻭﻫﺬﺍ ﰒ ﺍﺣﻜﻢ ﺑﺎﻟﻔﺴﻖ ﻭﺍﻟﻌﺪﺍﻟﺔ ﺃﻗﺪ ﺻﺎﺭ ﻋﻨﻚ ﺃﺻﺪﻕ ﻣﻦ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﻧﻈﺮ ﺇﱃ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ ﻭﺃﺣﺴﺒﻬﻤﺎ ﺣﻜﻤﲔ ﻓﺈﻥ ﻗﻠﺖ ﻫﺬﺍ ﻋﻘﻞ ﻭﻫﺬﺍ ﻧﻘﻞ ﻭﺃﺭﻓﻊ ﺍﳊﻜﻮﻣﺔ ﺇﱃ ﺣﺎﻛﻢ ﻋﻘﻠﻚ ﰲ ﺍﻟﺘﺼﺪﻳﻖ‬
‫ﻃﻠﺒﻚ ﺇﻻ ﺗﺴﺄﻟﻪ ﻋﻦ ﺧﻮﺍﺻﻬﺎ ﻭﺑﺮﺍﻫﻴﻨﻬﺎ ﻭﺗﻘﻮﻝ‪ .‬ﱂ ﻳﻘﺒﺾ ﻫﺬﺍ ﻭﻳﺴﻬﻞ ﻓﺄﻧﻈﺮ ﻣﺎ ﻳﺬﻛﺮﻭﻥ ﻟﻚ ﻣﻦ ﺣﻮﺍﺋﺞ‬
‫ﺇﳕﺎ ﺃﻧﺖ ﻣﻌﺎﺭﺽ ﺃﻡ ﻣﺮﻳﺾ ﻓﻜﻴﻒ ﺗﻌﺎﺭﺽ ﻃﺒﻴﺐ ﺃﺧﺮﺗﻚ ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﺬﻳﻦ ﻗﺒﻠﻚ ﻫﺬﺍ ﻓﻴﻜﻮﻥ ﺟﻮﺍﺑﻚ ﻋﻨﺪﻩ‬
‫‪.‬ﻭﻋﻘﻼ ﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻻﻋﺘﺮﺍﺽ ﻭﺍﻟﺘﻌﺠﻴﺰ ﻛﻔﺮ ﻓﺎﺳﻠﻤﻮﺍ ﻣﻨﻪ ﻭﺁﻣﻨﻮﺍ ﺍﻛﺜﺮ ﻣﻨﻚ ﺑﺼﲑﺓ‬

‫ﻣﻠﻜﻪ ﻧﻔﺴﻚ ﻭﺍﺗﺒﻊ ﺷﺮﻋﻚ ﻓﻼ ﲣﺎﻟﻒ ﻧﺒﻴﻚ ﻭﺍﻛﺮﻡ ﻛﺘﺎﺑﻚ ﻓﻬﻮ ﻫﺪﻳﺔ ﺍﷲ ﺍﻟﻴﻚ‪ .‬ﻭﻗﺒﻴﺢ ﲟﻦ ﺃﻛﺮﻣﻪ ﻓﺠﺎﻫﺪ‬

‫‪72‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻣﺒﺎﺩﺋﻬﺎ ﻋﻨﺪ ﺑﺎﺭﺋﻬﺎ ‪‬ﺪﻳﺘﻪ ﺃﻥ ﻳﺴﺘﻬﲔ ‪‬ﺎ ﻭﻋﻦ ﻗﻠﻴﻞ ﺗﻠﺘﻘﻲ ﻭﺗﺘﻮﺍﻗﻒ ﻭﺗﺴﺘﺤﻲ ﻭﺃﻥ ﻛﺎﻧﺖ ﺍﻟﺮﻭﺡ ﺭﺍﺟﻌﺔ ﺇﱃ‬
‫ﺃﻧﺖ ﻣﻨﺨﺮﻁ ﰲ ﺳﻠﻚ ﻧﻈﺎﻡ ﺍﻵﺣﺎﺩ ﻓﺎﻥ ﺻﺪﻕ ﺍﻟﺸﺮﻉ ﻓﻬﻨﺎﻙ ﻳﺘﺒﲔ ﻏﻠﻴﻆ ﺍﻟﺘﻮﺑﻴﺦ ﻭﺍﳉﻤﺎﻫﲑ ﺃﻛﺜﺮ ﻣﻨﻚ ﺇﺫﺍ‬
‫ﻓﺄﻧﻈﺮ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺼﻴﻒ ﻭﺍﻟﺸﺘﺎﺀ ﻭﺍﻟﺮﺑﻴﻊ ﻻ ﺍﻟﺘﻮﺍﺗﺮ ﺗﺒﻌﺚ ﻃﺎﻋﺔ ﻧﻔﺴﻚ ﻓﺄﺭﺩﺗﻚ ﺇﱃ ﺍﻟﺒﻼﻳﺎ ﻭﺇﻻ‬
‫ﻣﻮ‪‬ﺎ ﻭﻧﻮﻣﻚ ﻭﺍﻧﺘﺒﺎﻫﻚ ﺑﻐﲑ ﺍﺧﺘﻴﺎﺭﻙ ﻭﺁﻳﺎﺕ ﻛﺜﲑﺓ ﺍﻷﺭﺽ ﺑﻌﺪ ﻭﺍﳋﺮﻳﻒ ﻭﺗﻨﻘﻞ ﺍﻷﺣﻮﺍﻝ ﻓﻴﻬﻤﺎ ﻭﺇﺣﻴﺎﺀ‬
‫ﺇﱃ ﳎﺎﻫﺪﺓ ﻧﻔﺴﻚ ﲤﺢ ﺻﻔﺎ‪‬ﺎ ﺍﻟﺬﻣﻴﻤﺔ ﻭﺃﺗﺜﺒﺚ ﺻﻔﺎ‪‬ﺎ ﺍﳊﻤﻴﺪﺓ ﺍﳌﺴﺘﻘﻴﻤﺔ ﻓﺄﻗﻤﻊ ﺃﻧﺖ ﻋﻨﻬﺎ ﻏﺎﻓﻞ ﰒ ﺍﺭﺟﻊ‬
‫ﺑﺎﻟﻴﻘﻈﺔ ﺑﺎﻟﺮﺿﺎ ﻭﺍﻟﻜﱪ ﺑﺎﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﺒﺨﻞ ﺑﺎﻟﺒﺬﻝ ﻭﺍﻹﻣﺴﺎﻙ ﺑﺎﻟﺼﺪﻗﺔ ﻭﺍﻟﺼﻤﺖ ﺑﺎﻟﺬﻛﺮ ﻭﺍﻟﻨﻮﻡ ﺍﻟﻐﻀﺐ‬
‫ﻭﺍﳌﺪﺍﻫﻨﺔ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﺸﻬﻮﺓ ﺑﺎﻟﻘﻤﻊ ﻭﺍﻟﺸﺒﻊ ﺑﺎﳉﻮﻉ ﻭﺍﻟﻐﻔﻠﺔ ﺑﺎﻻﻧﺘﺒﺎﻩ ﻭﺍﳋﻠﻄﺔ ﺑﺎﳋﻠﻮﺓ ﻭﺍﻻﺷﺘﺮﺍﻙ ﺑﺎﻟﻌﺰﻟﺔ‬
‫ﺭﻓﻊ ﺳﺘﺮ ﺍﻟﻐﻔﻠﺔ ﻛﻴﻒ ﲢﻲ ﺍﳌﻮﺗﻰ ﻭﻫﻮ‪ ،‬ﻋﻠﻰ ﻛﻞ ﻭﺍﻟﺒﺎﻃﻞ ﺑﺎﳊﻖ ﻓﺈﺫﺍ ﳏﻮﺕ ﺻﻔﺎﺕ ﺁﻓﺎﺗﻚ ﺑﺎﻥ ﻟﻚ ﻋﻨﺪ‬
‫‪.‬ﺷﻲﺀ ﻗﺪﻳﺮ‪ .‬ﻟﻜﻨﻚ ﺷﻴﻄﺎﻥ ﻣﺮﻳﺪ‬
‫ﺍﻟﺴﻼﻡ ﺍﻧﻚ ﷲ ﻣﺮﻳﺪ ﻓﺄﻳﻦ ﺁﺛﺎﺭ ﺣﻼﻭﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻧﺎﻡ ﻭﺍﺣﺪ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﻣﻮﻋﻈﺔ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﻭﺗﺰﻋﻢ‬
‫ﺃﻣﺮ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺄﻭﺣﻰ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺎ ﺩﺍﻭﺩ ﻣﻦ ﺃﺩﻋﻰ ﳏﺒﱵ ﰒ ﻳﻨﺎﻡ ﻋﻨﺪ ﺫﻛﺮﻱ ﻓﻘﺪ ﻛﺬﺏ ﳌﺎ‬
‫ﻣﻦ ﻧﺎﻡ ﻋﻦ ﺧﻠﻴﻠﻪ ﻭﺁﺩﻡ ﳌﺎ ﻧﺎﻡ ﺧﻠﻘﺖ ﺣﻮﺍﺀ ﺑﺬﺑﺢ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻣﻨﺎﻣﻪ ﻓﻘﺎﻝ ﻳﺎ ﺃﺑﺖ ﻫﺬﺍ ﺟﺰﺍﺀ‬
‫‪.‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺷﻌﺮ‬
‫ﻛﻞ ﻧﻮﻡ ﻋﻠﻰ ﺍﶈﺐ ﺣﺮﺍﻡ‬ ‫ﻋﺠﺒﺎ ﻟﻠﻤﺤﺐ ﻛﻴﻒ ﻳﻨﺎﻡ‬
‫ﺍﻟﺪﻳﻨﺎ ﺃﻥ ﻗﻠﺒﻚ ﻫﻮ ﺍﳌﺪﻳﻨﺔ ﺍﻟﱵ ﺃﺷﺮﻧﺎ ﻓﻴﻘﺪﻡ ﺷﻴﻄﺎﻥ ﻧﻔﺴﻚ ﺇﱃ ﺗﻌﺒﺌﺔ ﺟﻴﻮﺵ ﺍﳍﻮﻯ ﻭﻋﺴﺎﻛﺮ ﺣﺐ ﻭﺃﻋﻠﻢ‬
‫ﻭﻃﺒﻮﻝ ﺇﺳﺎﺀﺓ ﺍﻟﺴﻤﻌﺔ ﻭﻧﻘﺎﺏ ﺍﻟﻮﺳﺎﻭﺱ ﻭﻧﻘﺎﺏ ﺍﻟﺘﻤﲏ ﻭﻣﺸﺎﻏﻞ ﺳﻮﺀ ﺍﻟﻈﻦ ﻭﻣﻨﺎﺟﻴﻖ ﺍﳌﺨﺎﻟﻔﺔ ﻭﺑﻮﻕ ﺍﻟﻜﱪ‬
‫ﺃﺣﺎﻃﺖ ﻫﺬﻩ ﺍﳉﻴﻮﺵ ‪‬ﺬﻩ ﻭﺃﺳﻴﺎﻑ ﺧﻴﻞ ﺍﻟﺸﺮﻩ ﻭﺯﺣﻒ ﺭﺟﻞ ﺍﳌﻜﺮ‪ :‬ﻭﺃﺟﻠﺐ ﻋﻠﻴﻬﻢ ﲞﻴﻠﻚ ﻭﺭﺟﻠﻚ ﻓﺈﺫﺍ‬
‫ﺍﳌﺪﻳﻨﺔ ﺇﻥ ﱂ ﻳﺪﻓﻊ ﻋﻨﻬﺎ ﺍﻟﺒﻼﺀ ﻭﺳﻠﺐ ﺍﳌﻠﻚ ﺍﳌﺪﻳﻨﺔ ﻭﱂ ﻳﻜﻦ ﳍﺎ ﺯﺍﺩ ﻭﻻ ﺭﺟﺎﻝ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ ﻫﻠﻜﺖ‬
‫ﻭ‪‬ﺪﻣﺖ ﺃﺑﺮﺍﺝ ﺍﻟﺼﺪﻕ ﻭﻗﻌﺪ ﺷﻴﻄﺎﻥ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺳﺪﺓ ﺃﺳﺮﺍﺭ ﻭﺧﺮﺑﺖ ﻣﺪﻳﻨﺘﻪ ﻭﻧﺎﻡ ﻋﻨﻬﺎ ﺣﺎﺭﺱ ﺍﻟﺬﻛﺮ‬
‫ﻭﺩﺍﺭﺕ ﰲ ﺍﳌﺪﻳﻨﺔ ﻋﻮﺍﻧﻴﺔ ﺍﻟﺸﻚ ﻭﻗﻄﻌﺖ ﺃﺷﺠﺎﺭ ﺍﳌﻌﺎﻣﻠﺔ ﻭ‪‬ﺒﺖ ﺃﻣﻮﺍﻝ ﺍﻟﻘﻠﺐ ﻭﻫﺘﻚ ﺃﺳﺘﺎﺭ ﺧﺰﺍﺋﻦ ﺍﻷﻋﻤﺎﻝ‬

‫‪73‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻵﻣﺎﻝ ﻭﻭﻗﻊ ﺍﻟﺸﻚ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻧﻔﺮﺕ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﻣﺼﺎﺣﺒﺎﺕ ﺍﻷﺻﺤﺎﺏ ﻭﻋﺼﻰ ﺍﻷﻋﻤﺎﻝ ﻭﺃﻛﻠﺖ ﲦﺎﺭ‬
‫ﺭﺟﺎﻻﹰ ﻣﻨﻬﻢ ﻫﻮﺍﻩ ﻭﻛﺒﻜﺒﻮﺍ ﻋﻠﻰ ﻣﻨﺎﺧﺮﻫﻢ ﰲ ﺍﻟﻨﺎﺭ‪" :‬ﻭ ﻗﺎﻟﻮﺍ ﻳﺎ ﻭ‪‬ﻳﻠﹶﻨﺎ ﻣﺎ ﻟﹶﻨﺎ ﻻ ﻧ‪‬ﺮﻯ ﻛﻞ ﻣﻮﻻﻩ ﻭﺗﺒﻊ ﻛﻞ‬
‫ﻭﻛﻞ ﻣﺎ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺸﻜﻴﻚ ﻛﹸﻨﺎ ﻧ‪‬ﻌِﺪ‪‬ﻫ‪‬ﻢ ﻣﻦ ﺍﻷﺷﺮﺍﺭ ﺍﺗ‪‬ﺨ‪‬ﺬﻧﺎﻫ‪‬ﻢ ﺳ‪‬ﺨﺮﻳﺎﹰ ﺃﻡ ﺯﺍﻋ‪‬ﺖ ﻋ‪‬ﻨﻬ‪‬ﻢ ﺍﻷﺑﺼﺎﺭ"‬
‫ﻧﻮﺭ ﺍﻹﳝﺎﻥ ﰲ ﺳﺮﻙ ﻭﻓﺆﺍﺩﻙ ﻳﻨﻜﺸﻒ ﻟﻚ ﺯﺍﺩﻙ ﻭﺍﻟﺒﻼﻳﺎ ﻫﻲ ﺍﻟﺸﺒﻪ ﻭﺍﳊﺮﺍﻡ‪ .‬ﻭﺇﻻ ﻓﺼﻒ ﺯﺍﺩﻙ ﻭﺃﻧﻈﺮ ﻟﺸﺮﺡ‬
‫‪.‬ﺗﺘﻌﻮﺩ ﻟﻴﻮﻡ ﺑﻌﺜﻚ ﻭﻣﻌﺎﺩﻙ ﻫﻲ ﺍﻟﻨﻔﺲ ﻣﺎ ﻋﻮﺩ‪‬ﺎ‬
‫ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺗﺼﲑ ﺷﻴﻄﺎﻧﺎ ﻭﺃﻋﻠﻢ ﺍﻧﻚ ﺑﻨﻔﺲ ﺍ‪‬ﺎﻫﺪﺓ ‪‬ﺬﺏ ﻧﻔﺴﻚ ﺣﱴ ﺗﺼﲑ ﻣﻠﻜﺎ ﺭﻭﺣﺎﻧﻴﺎ‪ .‬ﻭﲟﺘﺎﺑﻌﺔ‬
‫ﺗﺼﲑ ﻟﻮﺍﻣﺔ ﰒ ﺍﻧﻘﻞ ﺍﻟﻠﻮﺍﻣﺔ ﺇﱃ ﻣﻘﺎﻡ ﺍﳌﻄﻤﺌﻨﺔ ﺭﺟﻴﻤﺎ ﻓﺠﺎﻫﺪ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﲤﺢ ﺻﻔﺎﺕ ﺁﻓﺎ‪‬ﺎ ﺣﱴ‬
‫ﺍﻟﻜﺎﺗﺐ ﰒ ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﻮﺯﻳﺮ ﰒ ﻳﺘﺼﺮﻑ ﻣﻊ ﻧﺼﺤﻪ ﰲ ﻣﻠﻜﺔ ﻓﻴﻨﻈﺮ ﺇﱃ ﻛﻤﺎ ﻳﻨﻘﻞ ﺍﻟﺴﻠﻄﺎﻥ ﻓﺮﺍﺷﻪ ﺇﱃ ﻣﻘﺎﻡ‬
‫‪.‬ﳌﺎ ﺳﻴﺌﺎﺕ ﻫﺬﺍ ﻣﻘﺎﻡ ﺣﺴﻨﺎﺕ ﺳﺎﺑﻘﺔ ﻛﻤﺎ ﻗﻴﻞ‪" :‬ﺣﺴﻨﺎﺕ ﺍﻷﺑﺮﺍﺭ ﺳﻴﺌﺎﺕ ﺍﳌﻘﺮﺑﲔ ﺣﺴﻨﺎﺗﻪ ﻓﻴﻜﻮﻥ ﻋﻨﺪﻩ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﻠﻮ ﻣﻦ ﻭﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ﺑﻌﺪﺩ ﺃﻧﻔﺎﺱ ﺍﳋﻼﺋﻖ‪ .‬ﻭﺍﳌﻘﺎﻣﺎﺕ ﺗﻌﻠﻮ ﻣﻊ ﺍﻷﻧﻔﺎﺱ‪ :‬ﻛﺎﻥ ﺻﻠﻰ‬
‫ﺇﻧﻪ ﻟﻴﻐﺎﻥ ﻋﻠﻰ ﻗﻠﱯ ﻭﺇﱐ ﻷﺳﺘﻐﻔﺮ ﺍﷲ " ‪:‬ﻣﻘﺎﻡ ﺇﱃ ﻣﻘﺎﻡ ﻭﻫﻲ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻜﺸﻒ‪،‬ﻭ ﺍﳌﻌﺎﺭﻑ ‪‬ﺎ ﻧﺒﻪ ﺣﻴﺚ ﻗﺎﻝ‬
‫‪:‬ﻭﺃﲰﻊ ﻧﻈﻢ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﻴﻮﻡ ﻣﺎﺋﺔ ﻣﺮﺓ"‪ .‬ﻭﺍﻟﺮﻳﻦ ﺃﺷﺪ ﻣﻦ ﺍﻟﻐﲔ‬
‫ﻭ ﺃﻟﺰﻣﺖ ﻧﻔﺴﻲ ﺻﱪﻫﺎ ﻓﺎﺳﺘﻤﺮﺕ‬ ‫ﺻﱪﺕ ﻋﻦ ﺍﻟﻠﺬﺍﺕ ﺣﱴ ﺗﻮﻟﺖ‬
‫ﻓﻠﻤﺎ ﺭﺃﺕ ﻋﺰﻣﻲ ﻋﻠﻰ ﺍﻟﺬﻝ ﺫﻟﺖ‬ ‫ﻭ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻷﻳﺎﻡ ﻧﻔﺴﻲ ﻋﺰﻳﺰ ﺓ‬
‫ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﻟﻨﺎ ﰒ ﻭﻟﺖ‬ ‫ﻭ ﻗﻠﺖ ﳍﺎ ﻳﺎ ﻧﻔﺲ ﻣﻮﰐ ﻛﺮﳝﺔ‬
‫ﻭ ﻻ ﺍﻟﺒﺨﻞ ﻳﺒﻘﻴﻬﺎ ﺇﺫﺍ ﻣﺎ ﺗﻮﻟﺖ‬ ‫ﻓﻼ ﺍﳉﻮﺩ ﻳﻔﻨﻴﻬﺎ ﺇﺫﺍ ﻫﻲ ﺃﻗﺒﻠﺖ‬
‫ﻓﺈﻥ ﺃﻃﻌﻤﺖ ﺗﺎﻗﺖ ﻭﺇﻻ ﺗﺴﻠﺖ‬ ‫ﻭ ﻣﺎ ﺍﻟﻨﻔﺲ ﺇﻻ ﺣﻴﺚ ﳚﻌﻠﻬﺎ ﺍﻟﻔﱴ‬

‫ﻓﻤﺎ ﺫﻛﺮ ﺍﻟﺼﺎﺩﻗﲔ ﻭﻋﺬ‪‬ﺎ ﻭﻗﺮ‪‬ﺎ ﻣﻦ ﺑﺎ‪‬ﺎ ﻭﺃﻧﻈﺮ ﻣﻘﺎﻡ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻓﻴﻬﺎ ﻭﺃﻏﺘﻨﻢ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﺜﻨﺎﺀ ﻓﻬﺬ‪‬ﺎ‬
‫ﺍﻟﻠﻌﺎﺑﺎﺕ‪ .‬ﻭﻛﻢ ﱄ ﻛﺮﺍﺭﺍ‪ .‬ﻓﻠﻚ ﻟﺬﺍ ﻛﺬﻛﺮ ﺍﻟﻔﺎﺳﻘﲔ‪" .‬ﻭ ﻟﺘ‪‬ﻌﻠﹶﻤ‪‬ﻦ‪ ‬ﻧ‪‬ﺒﺄﻩ ﺑ‪‬ﻌﺪ‪ ‬ﺣﲔ"‪ .‬ﻭﻗﺪ ﲰﻌﺖ ﻣﻘﺎﻻﺕ‬

‫‪74‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻭﺍﻟﻨﺎﺱ ﻧﻴﺎﻡ ﻓﺈﺫﺍ ﻣﺎﺗﻮﺍ ﺍﻧﺘﺒﻬﻮﺍ‪ .‬ﻭﻟﻜﻨﻚ ﻛﺎﻟﻌﻮﺩ ﺍﻟﻨﺨﺮ ﻻ ﳛﻤﻞ ﺍﻟﺘﻮﺍﱐ ﻏﺎﺋﻠﺔ ﻭﻟﻠﻘﺒﻴﺢ ﲬﲑﺓ‪ :‬ﻳﺘﺒﲔ ﺑﻌﺪ ﻗﻠﻴﻞ‬
‫ﻭﻛﺎﳌﺮﺃﺓ ﺍﻟﻘﺮﻋﺎﺀ ﺍﻟﱵ ﺑﺎﻫﺖ ﺻﺎﺣﺒﺎﺕ ﺍﻟﺸﻌﻮﺭ ﺑﺸﻌﺮ ﺍﻟﺰﻭﺭ ﻓﺈﺫﺍ ﻛﺸﻔﺖ ﻋﻦ ﺭﺃﺳﻬﺎ ﲦﺮﺍ ﻭﻻ ﻳﻈﻞ ﺑﺸﺮﺍ‬
‫ﺟﻼﺳﻬﺎ ﻭﺃﻧﺖ ﻗﺪ ﺭﺿﻴﺖ ﺑﻘﻌﻘﻌﺔ ﺛﻴﺎﺑﻚ ﻭﻧﺬﻝ ﺛﻮﺍﺑﻚ‪ .‬ﻏﺪﺍ ﺗﺮﺣﻞ ﺍﻟﻘﻮﺍﻓﻞ‪ .‬ﻭﺗﺒﻘﻰ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻫﺘﻜﺖ ﺑﲔ‬
‫ﻫﻴﻬﺎﺕ ﻏﻠﻖ ‪:‬ﻳﺎ ﻏﺎﻓﻞ‪ .‬ﻭﺗﻘﻌﺪ ﺑﻐﲑ ﺯﺍﺩ ﻭﺗﻘﻮﻝ ﻟﺸﺎﻭﻳﺶ ﺍﻟﻘﺎﻓﻠﺔ ﺃﺭﺟﻌﻮﻥ ﻟﻌﻠﻲ ﺃﻋﻤﻞ ﺻﺎﳊﺎﹰ ﻓﻴﻤﺎ ﺗﺮﻛﺖ‬
‫ﻓﻘﺎﻝ ﺃﻣﺎ ﺍﻟﺼﻐﲑ ﳌﺎ ﻳﺸﺎﻫﺪ ﻣﻦ ﺍﻟﺮﻫﻦ ﻓﻼ ﻳﻘﺎﻝ‪ .‬ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﺍﻟﺴﺮ ﰲ ﻧﻘﻄﺔ ﺩﻣﻌﺔ ﺍﳌﻴﺖ ﻋﻠﻰ ﺧﺪﻩ‬
‫ﻭﺍﻧﺘﻘﺎﻝ ﺯﻭﺟﺘﻪ ﻭﺃﻣﻮﺍﻟﻪ ﻓﺒﻢ ﺗﺘﻨﺒﻪ ﻭﻫﺬﺍ ﺍﳊﺎﻝ ﺃﻧﺖ ﻓﻴﻪ ﺣﺎﻝ ﺃﺑﻮﻳﻪ ﰲ ﺍﻟﻠﻮﺡ ﻭﺃﻣﺎ ﺍﻟﻜﺒﲑ ﻓﻴﻜﺎﺷﻒ ﺑﺄﻋﻤﺎﻟﻪ‬
‫ﻭﺃﻗﺮﻉ ﻣﺎ ﳝﺘﺸﻂ ﻭﻣﺎ ﳚﻲﺀ ﻣﻦ ﻣﺮﺑﺢ ﻣﺰﺑﻠﺔ ﻟﺴﺒﻴﻞ ﻓﺄﻧﺎ ﺃﺭﻓﻌﻚ ﻭﳘﺘﻚ ﻭﺑﻪ ﻛﻤﺎ ﻗﻴﻞ ﻋﻮﺩ ﳔﺮ ﻣﺎ ﳛﻤﻞ‬
‫ﺍﻟﻐﻠﺒﺔ ﻟﻚ‪ .‬ﻓﻤﻦ ﻛﺎﻧﺖ ﳘﺘﻪ ﻣﺎ ﻳﺪﺧﻞ ﰲ ﺑﻄﻨﻪ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻪ ﻣﺎ ﳜﺮﺝ ﻣﻨﻬﺎ‪ :‬ﺇﻥ ﻓﻬﻤﺖ ﻟﺼﻨﻌﻚ‪ .‬ﻻ ﺷﻚ ﺃﻥ‬
‫‪.‬ﻓﺄﻧﺘﺒﻪ‪ .‬ﻭﺇﻻ ﻓﺄﻧﺖ ﺑﻨﻔﺴﻚ ﺃﺧﱪ ﻭﻧﺼﺤﺖ ﻭﻟﻜﻦ ﻻ ﲢﺒﻮﻥ ﺍﻟﻨﺎﺻﺤﲔ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﰲ ﺍﶈﺒﺔ ﻭﺍﻟﺸﻮﻕ ﻭﺍﳌﺸﺎﻫﺪﺓ‬

‫ﻭﺍﳌﻜﺎﺷﻔﺔ ﻭﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﺰﻭﺍﺟﺮ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‬

‫ﺣ‪‬ﺒﺎﹰ ﷲ" ﻭﺟﺎﺭﻳﺔ ﺃﻭﻻ ﺑﲔ ﺍﷲ ﻭﺃﻭﻟﻴﺎﺋﻪ ﻭﻗﺪ ﻧﻮﻩ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻗﻮﻟﻪ "ﻭ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﺷ‪‬ﺪ ﺃﻋﻠﻢ ﺃﻥ ﺍﶈﺒﺔ ﺟﺎﺋﺰﺓ‬
‫ﺗﺮﻩ ﻭﻟﻴﺲ ﻣﻦ ﺟﻨﺴﻚ ﻓﻘﺪ ﻭﻗﻮﻟﻪ "ﻳ‪‬ﺤﺒ‪‬ﻬﻢ ﻭﻳ‪‬ﺤِﺒﻮﻧﻪ‪ ."‬ﻓﺈﻥ ﻗﻠﺖ ﻭﺛﺎﺭﺕ ﻧﺸﻤﻚ ﺍﳋﺒﻴﺜﺔ‪ :‬ﻛﻴﻒ ﲢﺐ ﻣﻦ ﱂ‬
‫ﻣﻦ ﺑﺪﺍﺋﻊ ﺍﻟﻨﻘﻮﺵ ﻭﺍﳋﻀﺮ ﻭﺍﻷﺷﺠﺎﺭ ﲢﺐ ﺍﻟﺼﺎﻧﻊ ﳌﺎ ﻳﻈﻬﺮ ﻣﻦ ﺣﺴﻦ ﺻﻨﺎﻋﺘﻪ ﻓﺄﻧﻈﺮ ﺇﱃ ﺑﺴﺎﻃﺔ ﻭﻣﺎ ﻓﻴﻪ‬
‫ﻭﺍﻟﻨﻬﺎﺭ ﻭﴰﻮﺱ ﻭﺃﻗﻤﺎﺭ ﻭﻛﻮﺍﻛﺐ ﻛﺒﺎﺭ ﻭﺻﻐﺎﺭ ﻓﻬﺬﻩ ﺁﻳﺎﺕ ﻭﺍﻟﺜﻤﺎﺭ ﻭﺍﻷ‪‬ﺎﺭ ﻭﺇﱃ ﺍﻟﻔﻠﻚ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻠﻴﻞ‬
‫ﻭﺟﻮﺩﻩ ﻓﺴﺒﺤﺎﻥ ﺻﺎﻧﻊ ﺍﳌﺼﻨﻮﻋﺎﺕ ﻓﺘﺮﺗﻴﺐ ﻧﻔﺴﻚ ﺇﻥ ﻋﻘﻠﺖ ﺃﻋﻈﻢ ﳑﺎ ﺻﻨﺎﻋﺔ ﺍﻟﺼﺎﻧﻊ ﺩﺍﻻﺕ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ‬

‫‪75‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻭﻫﻮ ﻣﻦ ﺃﻗﻮﻯ ﺍﻟﺪﻻﺋﻞ ﰲ ﳏﺒﺘﻪ ﻟﺬﺓ ﺳﺎﻣﻊ ﻛﻼﻣﻪ ﺇﺫ ﻫﻮ ﻣﻌﺠﺰ ﻻ ﻧﻈﲑ ﻟﻪ ﻓﻴﻪ ﺭﺃﻳﺖ ﻭﲰﻌﺖ ﻭﺍﻟﺬﻱ ﻳﺪﻟﻚ‬
‫‪:‬ﳏﺒﺔ ﺍﳌﺘﻜﻠﻢ ﺃﻣﺎ ﲰﻌﺖ ﻧﻈﻢ ﺍﻟﺸﻌﺮﺍﺀ ﻳﺴﺘﺪﻝ ﻋﻠﻰ‬
‫ﻳﺎ ﻗﻮﻡ ﻣﺎ ﺃﻋﺠﺐ ﻫﺬﺍ ﺍﻟﻀﺮﻳﺮ‬ ‫ﻭ ﻛﺎﺏ ﻗﺎﻟﺖ ﻷﺗﺮﺍ‪‬ﺎ‬
‫ﻓﻘﻠﺖ ﻭﺍﻟﺪﻣﻊ ﺑﻌﻴﲏ ﻏﺰﻳﺮ‬ ‫ﺃﻳﻌﺸﻖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻻ ﻳﺮﻯ‬
‫ﻓﺈ‪‬ﺎ ﻗﺪ ﺻﻮﺭﺕ ﰲ ﺍﻟﻀﻤﲑ‬ ‫ﺇﻥ ﻛﺎﻥ ﻃﺮﰲ ﻻ ﻳﺮﻯ ﺷﺨﺼﻬﺎ‬
‫‪:‬ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﻟﻨﻔﺴﻪ ﺭﲪﻪ ﺍﷲ ﻭﺃﻧﺸﺪ‬
‫ﻭ ﺍﻷﺫﻥ ﺗﻌﺸﻖ ﻗﺒﻞ ﺍﻟﻌﲔ ﺃﺣﻴﺎﻧﺎ‬ ‫ﻳﺎ ﻗﻮﻡ ﺃﺫﱐ ﺍﻟﺒﻌﺾ ﺍﳊﻲ ﻋﺎﺷﻘﺔ‬
‫ﻗﺘﻠﻨﻨﺎ ﰒ ﱂ ﳛﻴﲔ ﻗﺘﻼﻧﺎ‬ ‫ﺇﻥ ﺍﻟﻌﻴﻮﻥ ﺍﻟﱵ ﰲ ﻃﺮﻓﻬﺎ ﻣﺮﺽ‬
‫ﺃﺭﻛﺎﻧﺎ ﻭ ﻫﻦ ﺃﺿﻌﻒ ﺧﻠﻖ ﺍﷲ‬ ‫ﻳﺼﺮﻋﻦ ﺫﺍ ﺍﻟﻠﺐ ﺣﱴ ﻻ ﺣﺮﺍﻙ ﺑﻪ‬
‫ﻭﺇﺷﺎﺭﺓ ﻣﻦ ﲨﻠﺘﻬﺎ ﻛﺎﻓﻴﺔ ﻣﺜﻞ ﻗﻮﻟﻪ‪ :‬ﻛﺬﺏ ﻣﻦ ﺍﺩﻋﻰ ‪.‬ﻭﺃﻣﺎ ﺍﻷﺧﺒﺎﺭ ﻓﻜﺜﲑﺓ ﻭﻗﺪ ﺫﻛﺮﻧﺎﻫﺎ ﰲ ﻛﺘﺐ ﺍﻷﺣﻴﺎﺀ‬
‫ﻗﻮﻟﻪ "ﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ ﻳﺘﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﳏﺒﱵ‪ ،‬ﻭﺇﺫﺍ ﺟﻦ ﺍﻟﻠﻴﻞ ﻧﺎﻡ ﻋﲎ ﻭﻣﺜﻞ‬
‫ﻳﺴﻤﻊ ﺑﻪ ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ‪ :‬ﺍﳊﺪﻳﺚ ﻭﺃﻋﻠﻢ ﺃﻥ ﺍﳊﺐ ﻭﺍﻟﻌﺸﻖ ﻭﺃﺣﺪﻭ ﺍﻷﻓﻀﻞ ﻓﻴﻪ ﺻﺮﺕ ﲰﻌﻪ ﺍﻟﺬﻱ‬
‫ﻣﻦ ﺍﻟﻌﺎﺷﻖ ﺑﺎﳌﻌﺸﻮﻕ ﻭﻫﻮ ﺍﻟﻨﻈﺮ ﻻﺳﺘﺤﺴﺎﻥ ﺑﻌﺾ ﺍﻟﺼﻮﺭ ﺑﻄﺮﻳﻖ ﺍﻟﻮﻟﻊ ﺑﻪ ﻧﺎﺭ ﻋﻦ ﻃﺮﻳﻖ ﲞﺎﺭ ﺣﺎﺩ ﻫﻮ ﻫﻴﺎﻡ‬
‫ﻭﻇﻬﺮﺕ ﺧﺎﻃﺮ ﺫﻛﻲ ﻟﻮ ﺫﻋﻲ ﺳﺒﻚ ﻧﲑﺍﻥ ﺍ‪‬ﺎﻫﺪﺓ ﻓﻈﻬﺮﺕ ﺃﲞﺮﺓ ﻧﲑﺍ‪‬ﺎ ﻣﻦ ﻭﺭﺍﺀ ﻣﺆﺧﺮﺍﺕ ﺍﻟﺪﻣﺎﻍ‬
‫ﺧﻴﺎﻝ ﺍﳌﻌﺸﻮﻕ ﻗﺒﺎﻟﺔ ﻣﻠﻮﺣﺎﺕ ﺍﻟﻔﻜﺮ ﰲ ﺍﻟﻌﺸﻖ ﻣﻦ ﻣﺘﻘﺪﻣﺎﺕ ﺍﻟﻴﺎﻓﻮﺥ ﻭﻓﺘﺤﺖ ﻣﺼﺎﺭﻳﻊ ﺧﻠﻮﺓ ﺍﻟﻘﻠﺐ ﻓﺎﻗﻌﺪ‬
‫ﻭﺍﻷﺻﻞ ﰲ ﺍﶈﺒﺔ ﻫﻮ ﺍﳌﻨﺎﺩﻣﺔ ﻭﺍﻷﻟﻔﺔ ﻋﲔ ﺍﻟﻴﻘﲔ ﻭﺍﻟﻨﻔﺲ ﺗﺼﻘﻞ ﻣﺮﺁﺓ ﺍ‪‬ﺎﻫﺪﺓ ﰲ ﻧﻈﺮ ﲨﺎﻝ ﺍﶈﺒﻮﺏ‬
‫ﺍﻟﻄﻠﺐ ﺑﻘﺪﺡ ﻧﲑﺍﻥ ﺍﻟﺸﻮﻕ ﻓﺘﺴﺘﻐﻠﺐ ﻋﻠﻴﻪ ﺣﺎﻟﺔ ﺍﻟﻌﺸﻖ ﻭﺍﺳﺘﺤﺴﺎﻥ ﻛﻼﻡ ﻟﻠﻤﻌﺸﻮﻕ ﻓﻌﻨﺪ ﺫﻟﻚ ﺗﺜﻮﺭ ﳘﺔ‬
‫ﻧﲑﺍﻥ ﺍﳌﺎﻟﻴﺨﻮ ﻟﻴﺎﻓﺨﻠﻂ ﺍﻟﻜﻼﻡ ﻭﺃﺣﺘﺮﻕ ﺍﻟﺒﻼﻏﻢ ﻭﺍﻷﺧﻼﻁ ﻭﺻﻔﻘﺖ ﻓﻴﺼﲑ ﰲ ﺍﻟﺸﻮﺍﺭﻉ ﳎﻨﻮﻧﺎﹰ ﻣﺎ ﺻﺎﺭﺕ‬
‫ﺍﳌﻌﺸﻮﻕ ﻓﻴﺒﻘﻰ ﺍﻟﻌﺎﺷﻖ ﻭﺍﳍﺎﹰ ﻭﺍﻟﻌﺎﹰ ﺗﺎﺋﻬﺎ ﰲ ﲡﻠﻲ ﺟﻼﻝ ﺍﳌﻌﺸﻮﻕ ﻓﺈﺫﺍ ﺍﻧﻜﺸﻔﺖ ﲰﺎﺀ ﺍﻟﻘﻠﺐ ﻟﺘﺠﻠﻲ ﻗﻤﺮ‬

‫‪76‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﻷﻭﺻﺎﻝ ﻓﺰﻣﺮ ﺍﻟﺒﻼﻏﻢ ﻧﺎﺭﺕ ﻋﺮﺍﺋﺲ ﺍﻟﻘﻠﺐ ﲢﻤﻞ ﺻﻮﺍﱐ ﻧﺜﺎﺭ ﺍﻹﺷﻌﺎﺭ ﻭﺭﻗﺼﺖ ﻋﺮﺍﺋﺲ ﺍﻵﻣﺎﻝ ﰲ ﳎﺎﻟﺲ‬
‫‪:‬ﻣﺰﻣﺎﺭ ﺍﻟﺘﻤﲏ‪ .‬ﻭﺿﺮﺏ ﻣﺰﻫﺮ ﺍﻟﺘﺄﰊ ﻛﻤﺎ ﻗﺎﻝ ﺳﺎﺑﻖ ﺍﻟﺮﺟﺎﻝ‬
‫ﻃﺮﺑﺖ ﻛﺄﱐ ﻗﺪ ﺩﻋﻮﺕ‬
‫ﲤﻨﻴﻨﻬﺎ ﺣﱴ ﺇﺫﺍ ﻣﺎ ﲤﺜﻠﺖ‬
‫ﻭﻟﺒﺖ‬
‫ﺭﺃﻳﺖ ﺍﳌﻨﺎﻳﺎ ﺷﺮﻋﺎﹰ ﻗﺪ‬
‫ﲤﻨﻴﺘﻬﺎ ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺭﺃﻳﺘﻬﺎ‬
‫ﺃﺿﻠﺖ‬

‫ﲤﻨﺖ ﺃﺣﺎﻟﻴﺐ ﺍﻟﺮﻋﺎﻳﺎ‬

‫ﺑﻨﺠﺪ ﻭﻣﺎ ﻳﻘﺾ ﳍﺎ ﻣﺎ ﲤﻨﺖ‬
‫ﻭﺧﻴﻤﺔ‬
‫ﻭ ﻟﻮﻣﺎ ﺇﺫﺍ ﺻﻠﻴﺘﻤﺎ ﺣﻴﺚ‬ ‫ﻓﻼ ﺗﻨﺴﻴﺎ ﺃﻥ ﻳﻌﻔﻮ ﺍﷲ‬
‫ﺻﻠﺖ‬ ‫ﻋﻨﻜﻤﺎ‬
‫ﻓﻴﺎ ﻟﻴﺘﲏ ﺃﺣﺠﺎﺭ ﺣﺎﺋﻂ‬
‫ﻟﻌﺰﺓ ﺇﺫ ﻓﻴﻪ ﺗﺼﻠﻲ ﻭﻭﻟﺖ‬
‫ﻣﺴﺠﺪ‬
‫ﻓﻬﻨﺎﻟﻚ ﻻ ﻧﻮﻡ ﻭﻻ ﻗﺮﺍﺭ ﻫﻴﺞ ﺍﻟﻐﺒﺎﺭ ﻓﺘﺮﻯ ﲞﺎﺭ ﺍﻟﺘﻤﲏ ﻭﻳﻘﻮﻯ ﲞﺎﺭ ﺍﻟﻌﻨﺎﺀ ﻓﺘﺮﻯ ﺍﻟﺘﻘﺴﻴﻢ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﻟﻘﻠﻮﺏ ﰒ‬
‫ﺍﻟﻌﺸﻖ ﳍﺰﺍﻝ ﲰﺎﻥ ﺍﻷﺑﺪﺍﻥ‪ .‬ﻭﻳﻨﺸﺪ ﻭﻳﻈﻬﺮ ﻣﺒﺎﺩﺉ ﺍﻟﻨﺤﻮﻝ ﻭﺍﻟﺼﻔﺎﺭ ﻭﻳﱪﺯ ﺃﻋﺮﺍﺽ ﺍﻟﺴﻬﺮ ﻭﺗﻘﺪﺡ ﻧﲑﺍﻥ‬
‫‪.‬ﺍﳌﻐﲏ ﻣﻦ ﻏﲑ ﺗﻮﺍﻥ‬
‫ﻷﻧﻪ ﺃﺻﻔﺮ‬ ‫ﻭﺟﻪ ﺍﻟﺬﻱ ﻳﻌﺸﻖ‬
‫ﻣﻨﺤﻮﻑ‬ ‫ﻣﻌﺮﻭﻑ‬
‫ﻟﻴﺲ ﻛﻤﻦ ﺃﺿﺤﻰ ﻟﻪ ﻛﺄﻧﻪ ﻟﻠﺬﺑﺢ‬
‫ﻣﻌﻠﻮﻑ‬ ‫ﺟﻨﺔ‬

‫‪77‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺣﺴﺎﺑﻚ ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﰲ ﻛﻞ ﻟﻴﻠﺔ ﺃﻻ ﻟﻌﻦ ﺍﷲ ﺭﺳﻮﻝ ﺍﻟﻨﺌﻮﻡ ﺍﺑﻦ ﺁﺩﻡ ﳍﺬﺍ ﺧﻠﻘﺖ؟ ﺗﻘﻨﻊ ﻟﻴﺨﻒ ﰲ ﺍﳊﺪﻳﺚ‬
‫ﺇﻟﻴﻪ ﻭﻳﺼﺢ ﺟﺴﺪﻙ ﻭﻳﻘﻞ ﺃﻣﺮﺍﺿﻚ ﻭﻳﻨﺼﺎﺡ ﺇﻋﺮﺍﺿﻚ ﻭﻳﻘﻞ ﻣﻨﺎﻣﻚ ﻭﻳﻜﺜﺮ ﺫﻛﺮﻙ ﻓﻴﻬﺪﻳﻚ ﳏﺒﻮﺑﻚ‬
‫‪.‬ﻓﻴﺠﺬﺑﻚ ﺇﱃ ﻃﺎﻋﺘﻪ ﻭﻳﻌﺼﻤﻚ ﻋﻦ ﻣﻌﺼﻴﺘﻪ ﻓﺄﻛﺜﺮ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ﺗﻔﻠﺢ ﻭﺍﻟﺴﻼﻡ‬
‫ﻻ ﳛﺼﻞ ﺍﻟﺸﻮﻕ ﻫﻮ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺣﺎﻟﺔ ﺍﳌﻜﺎﺷﻔﺔ ﻭﺍﻟﺸﻮﻕ ﻫﻮ ﺍﻟﺘﻤﲏ ﻟﻠﻘﺎﺀ ﺍﳌﻌﺸﻮﻕ ﻭﻟﻘﺎﺀ ﺍﳌﻌﺸﻮﻕ ﺃﻋﻠﻢ ﺃﻥ‬
‫ﲝﺎﻟﺔ ﳛﻤﻠﻬﺎ ﻗﻠﺐ ﺍﻟﻌﺎﺷﻖ ﻟﻜﻦ ﺇﻻ ﺑﺎﳌﻜﺎﺷﻔﺔ ﻭﺍﳌﻜﺎﺷﻔﺔ ﺃﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﻋﻴﺎﻧﺎ ﺃﻭ ﻗﻠﺒﻴﺔ ﻭﻫﻮ ﲡﻠﻰ ﺍﳌﻌﺸﻮﻕ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪،‬ﻓﺎﻧﻪ ﻛﺎﺷﻔﻪ ﺍﻟﻌﻴﺎﻥ ﻫﻮ ﺃﻓﻀﻞ ﺑﻞ ﺑﺸﺮﻁ ﺟﺎﻣﻊ ﺑﲔ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﲔ ﻛﺤﺎﻟﺔ‬
‫ﺍﻟﺮﻭﺍﻳﺘﲔ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻋﻠﻰ ﻭﺍﺑﻦ ﻋﺒﺎﺱ‪ .‬ﻭﺃﻋﻠﻢ ﺇﻥ ﺣﻘﻴﻘﺔ ﻟﻴﻠﺔ ﺇﺳﺮﺍﺋﻪ ﺑﺎﻟﺘﺠﻠﻲ ﺍﻟﻘﻠﱯ ﻭﺍﻟﻨﻈﺮﻱ ﻟﺼﺤﺔ‬
‫ﺍﶈﺒﻮﺏ ﻭﻟﻜﻦ ﻳﺘﻔﺎﻭﺕ ﻋﻠﻰ ﻗﺪﺭ ﺩﺭﺟﺎﺕ ﺍﶈﺒﲔ ﻭﻟﻴﺲ ﻧﻈﺮ ﺍﳋﻠﻖ ﻛﻠﻪ ﻭﺍﺣﺪﺍﹰ ﺍﳌﻜﺎﺷﻔﺔ ﻫﻲ ﻋﲔ ﺍﻟﻨﻈﺮ ﺇﱃ‬
‫ﺍﳉﻤﻊ ﺑﲔ ﺩﺭﺟﺎ‪‬ﻢ ﺍﻟﻨﻈﺮ ﺍﻟﻘﻠﱯ ﺃﻣﺎ ﺍﻟﻨﻈﺮ ﺍﻟﺒﺼﺮﻱ ﻓﻬﻮ ﻏﺮ ﻗﻮﻡ ﻋﺮﺽ ﻏﲑ ﺩﺍﺋﻢ ﻭﺃﻋﻈﻢ ﺍﳌﱰﻟﺘﲔ ﻫﻮ ﻓﺄﺩﱏ‬
‫ﺣﱴ ﳜﺮﺝ ﻣﻦ ﺍﻟﺴﺘﻮﺭ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻘﻠﺐ‪ .‬ﻓﺈﺫﺍ ﺭﻓﻌﺖ ﺳﺘﻮﺭ ﺍﻟﻐﻔﻠﺔ ﻭﺍﳍﻮﺍﺀ ﲡﻠﻰ ﺍﶈﺒﻮﺏ ﻓﺘﻼﺷﻰ ﺍﶈﺐ‬
‫ﻟﺒﺸﺮٍ ﺃﻥ ﻳ‪‬ﻜﹶﻠِﻤﻪ ﺍﷲ ﺇﻻ ﻭ‪‬ﺣﻴﺎﹰ ﺃﻭ ﻣِﻦ ﻭﺭﺍﺀ ﻭﺍﳊﺠﺎﺏ ﺍﳉﺴﻤﺎﱐ ﻓﲑﻯ ﺍﳊﺠﺎﺏ ﻭﻳﺴﻤﻊ ﺍﳋﻄﺎﺏ‪" :‬ﻭ ﻣﺎ ﻛﺎﻥﹶ‬
‫ﺍﳍﻮﺍﺀ ﰲ ﲨﻴﻊ ﻣﺎ ﳛﺪﺙ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻓﻴﺼﲑ ﻋﻴﺴﻮﻯ ﺍﳊﺎﻝ‪ :‬ﺣِﺠﺎﺏ" ﻓﻌﻨﺪ ﺫﻟﻚ ﳝﺘﺪ ﻟﻪ ﺧﻄﺎﺏ ﻣﻦ‬
‫ﺗﺪﺧﺮﻭﻥ ﰲ ﺑﻴﻮﺗﻜﻢ ﻓﻴﺼﲑ ﺍﳌﻼﺋﻜﺔ ﻭﻣﺆﻣﻨﻮ ﺍﳉﻦ ﲝﻜﻤﻪ ﻭﻃﺎﻋﺘﻪ ﻭﻳﻨﺨﺮﻕ ﺑﻴﻨﻪ ﻭﺃﻧﺒﺌﻜﻢ ﲟﺎ ﺗﺄﻛﻠﻮﻥ ﻭﻣﺎ‬
‫ﻭﻭﺯﻧﺔ ﻳﻌﻠﻢ ‪‬ﺎ ﺧﻼﺻﺔ ﺻﻔﺎﺀ ﺃﺳﺮﺍﺭ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﺧﲑ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﺑﺼﺪﻕ ﻣﻦ ﻏﲑ ﻭﺑﲔ ﺍﷲ‬
‫ﺍﻹﺭﺍﺩﺗﺎﻥ ﲡﺮﺑﺔ‪ .‬ﻓﺈﺫﺍ ﻫﺒﺖ ﻧﺴﻤﺎﺕ ﺍﻟﻠﻄﻒ ﺑﺮﻓﻊ ﺣﺠﺎﺏ ﺍﻟﻐﻔﻠﺔ‪ .‬ﺍﻧﻘﻠﺒﺖ ﻟﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪ ﺇﺫ‬
‫‪:‬ﺍﻣﺘﺰﺟﺘﺎ‪ :‬ﻭﺍﺣﺪﺓ ﻛﻤﺎ ﺳﺒﻖ ﰲ ﺃﺣﻮﺍﻝ ﺍﻟﺼﻮﻓﻴﺔ ﻣﻦ ﻗﻮﳍﻢ‬
‫ﻭ ﺇﺫﺍ ﺃﺑﺼﺮﺗﻪ‬
‫ﺇﺫﺍ ﺃﺑﺼﺮﺗﻨﺎ ﺃﺑﺼﺮﺗﻪ‬
‫ﺃﺑﺼﺮﺗﻨﺎ‬
‫ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﻟﻨﺎﺳﻮﺕ ﻣﻌﲎ ﻟﻄﻴﻔﺎ ﳛﺪﺙ ﻟﻪ ﻣﻦ ﺍﻟﻐﻴﺐ ﻗﻮﺓ ﻳﻘﺒﻞ ‪‬ﺎ ﲨﻴﻊ ﺍﻟﻮﺍﺭﺩﺍﺕ ﻋﻠﻴﻪ ﻓﻤﻨﻪ ﲦﺎﺭ ﻓﻴﺼﲑ‬
‫ﻓﺘﺘﺠﻮﻫﺮ ﺍﻟﻨﻔﺲ ﺑﺰﻭﺍﻝ ﻭﺍﻟﺘﺤﺪﺙ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺎﺕ ﻳﻌﺮﻓﻪ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺟﻨﺴﻪ ﻭﺳﺎﺋﺮ ﺍﻟﻄﲑ ﻟﻪ ﻣﻨﻜﺮ‬

‫‪78‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﻟﻐﻴﺒﻴﺔ ﻓﺈﻥ ﻗﻠﺖ ﻫﺬﺍ ﻧﻮﻉ ﻣﺸﺎﺭﻛﺔ ﻋﺰﺕ ﻋﻠﻰ ﺍﻷﻋﺮﺍﺽ ﺍﻟﻔﺎﺳﺪﺓ ﻋﻨﻬﺎ ﻓﺘﺼﲑ ﻗﺪﺳﻴﺔ ﻻ ﳜﻔﻰ ﻋﻠﻴﻬﺎ ﺍﻷﻣﻮﺭ‬
‫‪.‬ﺍﻷﻧﺒﻴﺎﺀ ﻓﻜﻴﻒ ﻳﻨﺎﳍﺎ ﺍﻷﻭﻟﻴﺎﺀ‬
‫ﲰﻌﺘﻪ ﺃﻥ ﺍﺻﻞ ﺍﻟﻐﻴﺐ ﻫﻮ ﻣﻦ ﺍﷲ ﺍﻟﻘﺪﱘ ﻓﻤﻨﺘﻪ ﻋﻠﻴﻬﻢ ﺇﻃﻼﻋﻬﻢ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻐﻴﺐ‪ :‬ﺃﻣﺎ ﻓﺄﻋﻠﻢ‬
‫ﺭ‪‬ﺳ‪‬ﻮﻝِ" ﻭﻗﻮﻟﻪ ﻣﻦ ﺭﺳﻮﻝ ﻭﻫﻮ ﺳﺘﺮ ﻋﻠﻰ ﻳﻘﻮﻝ‪" :‬ﻋﺎﻟِﻢ‪ ‬ﺍﻟﻐ‪‬ﻴﺐِ ﻓﻼ ﻳ‪‬ﻈﻬﺮ‪ ‬ﻋﻠﻰ ﻏﻴ‪‬ﺒِﺔ ﺃﺣﺪﺍﹰ ﺇﻻ ﻣ‪‬ﻦ ﺃﺭﺗ‪‬ﻀﻰ ﻣِﻦ‬
‫ﻏﻴﺒﻴﺔ ﻭﻫﺬﺍ ﻏﲑ ﺑﻌﻴﺪ ﺇﺫ ﺧﺰﺍﺋﻦ ﺍﳌﻠﻮﻙ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ ﺍﳌﻤﻠﻮﻙ ﺍﳊﻼﻝ ﻟﺌﻼ ﳛﺴﺐ ﺃﺟﻼﻑ ﺍﻟﻌﺎﻣﺔ ﺇ‪‬ﺎ ﻣﺸﺎﺭﻛﺔ‬
‫ﺍﳌﻌﺸﻮﻕ ﻓﻘﺪ ﻳﺸﺎﻫﺪﻫﺎ ﺍﻟﻌﺎﺷﻖ ﺍﻟﺼﺎﺩﻕ ﻗﻴﺎﺳﺎ ﺑﺎﻟﺼﻮﺭﺓ ﺍﳊﺴﻨﺎﺀ ﻳﺸﺎﻫﺪﻫﺎ ﻣﺎﻟﻜﻬﺎ ﻭﺍﻷﻣﻮﺭ ﺍﳌﺴﺘﻮﺭﺓ ﻣﻦ‬
‫‪.‬ﻣﺴﺘﻮﺭﺓ ﻋﻦ ﺍﻟﻐﲑ‪ :‬ﻭﺗﻠﻚ ﺍﻷﻣﺜﺎﻝ ﻧﻀﺮ ‪‬ﺎ ﻟﻠﻨﺎﺱ ﻭﻣﺎ ﻳﻌﻘﻠﻬﺎ ﺇﻻ ﺍﻟﻌﺎﳌﻮﻥ ﻭﻫﻲ‬
‫‪.‬ﺍﳉﻨﻴﺪ ﻳﻘﻮﻝ ﻛﻞ ﺃﺣﺪ ﺣﻼﺝ ﻟﻜﻦ ﻟﻴﺲ ﻛﻞ ﺃﺣﺪ ﺧﺮﺍﺝ ﻭﻗﺪ ﲰﻌﺖ‬
‫ﺩﺭﺟﺔ ﺍﻟﺘﻤﻜﲔ ﻓﻬﻮ ﻃﺒﻴﺐ ﻳﻘﻌﺪ ﻋﻠﻰ ﺳﺮﻳﺮ ﺃﺳﺮﺍﺭ ﺍﳋﻠﻖ ﻓﻴﻄﻠﻊ ﺑﺈﺫﻥ ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ﻣﻦ ﻭﺻﻞ‬
‫ﺍﳌﻠﻮﻙ ﻣﺜﻞ ﺍﻃﻼﻉ ﳑﻠﻮﻛﻚ ﺍﶈﺒﻮﺏ ﻋﻠﻴﻚ ﰲ ﺣﺎﻻﺗﻚ‪ :‬ﺃﻟﻴﺲ ﻓﺎﻃﻤﺔ ﺍﻟﺴﻠﻤﺎﺳﻴﺔ ﻣﺎﻟﻜﻪ ﻋﻠﻰ ﺧﻮﺍﻃﺮ ﺃﺳﺮﺍﺭ‬
‫ﻭﻗﺪ ﺃﺫﻥ ﻣﺆﺫﻥ ﺍﻟﻈﻬﺮ ﻣﻦ ﺳﻠﻤﺎﺱ ﻓﺘﺼﻠﻲ ﺍﻟﻈﻬﺮ ﲨﺎﻋﺔ ﰲ ﺑﺴﻄﺎﻡ ﻓﺈﻥ ﻗﻠﺖ ﺧﺬﺍ ﻏﲑ ﳑﻜﻦ ﻛﺎﻧﺖ ﲣﺮﺝ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻋﻠﻰ ‪.‬ﻓﺈ‪‬ﺎ ﺣﺎﻟﺔ ﱂ ﺗﻨﺨﺮﻕ ﻟﻸﻧﺒﻴﺎﺀ ﻓﻜﻴﻒ ﻟﻐﲑﻫﻢ‪ .‬ﺍﳉﻮﺍﺏ ﺇﻧﻚ ﲢﻜﻢ ﻋﻠﻰ ﺍﷲ ﺃﻭ ﻋﻠﻰ ﻧﻔﺴﻚ‬
‫‪.‬ﻧﻔﺴﻚ ﻓﺄﻧﺖ ﺃﺧﱪ‪ .‬ﻭﺃﻥ ﻛﺎﻥ ﻋﻠﻰ ﺍﷲ ﻓﺄﻧﺖ ﺃﺻﻐﺮ‬

‫ﻋﻦ ﻋﺪﺩ ﻋﺮﻭﻗﻪ ﻭﻋﻈﺎﻣﻪ ﻭﻻ ﳛﺼﺮ ﻋﺪﺩ ﺃﺩﻭﺍﺭ ﻋﻤﺎﻣﺘﻪ ﻋﻠﻰ ﻫﺎﻣﺘﻪ ﻓﻜﻴﻒ ﻳﺪﺧﻞ ﺑﲔ ﺍﷲ ﻭﺑﲔ ﻓﻤﻦ ﻋﺠﺰ‬
‫ﻓﺎﳌﻌﺠﺰ ﻳﻜﺬﺏ ﺍﻟﻌﻘﻞ ﻏﻼﻣﻪ ﰒ ﻣﺎ ﻋﻠﻤﺖ ﻣﺎ ﺃﻋﻄﻰ ﺍﷲ ﻟﻸﻧﺒﻴﺎﺀ‪ .‬ﻓﺈﻥ ﻋﻠﻤﺖ ﺑﻌﺾ ﻋﻠﻮﻣﻬﻢ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻨﻘﻞ‬
‫‪.‬ﻣﻠﻴﻜﻚ ﻭﺟﺒﺎﺭﻙ ﻭﳛﻜﻢ ﻋﻠﻴﻪ‪ .‬ﻓﺒﻮﺍﻃﻦ ﺃﺳﺮﺍﺭﻙ ﻻ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ ﻭﻟﺪﻙ ﻭﻻ ﺟﺎﺭﻙ ﻓﻜﻴﻒ‬
‫ﻏﲑ ﻭﺍﺻﻞ ﺇﱃ ﻛﺸﻒ ﺳﺘﻮﺭ ﻭﻗﺪ ﻗﺎﻝ ﻟﻚ‪ :‬ﻓﻼ ﻳﻈﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺃﺣﺪﺍﹰ ﺇﻻ ﻣﻦ ﺃﺭﺗﺾ ﻣﻦ ﺭﺳﻮﻝ‪ .‬ﻭﺃﻧﺖ‬
‫ﻭﻗﺪ ﻗﻠﻨﺎ ﻟﻚ ﺳﺎﺑﻘﺎﹰ‪ :‬ﺟﺎﻫﺪ ﻭﻻ ﲡﺎﻫﺪ ‪.‬ﺍﻟﻮﺻﻮﻝ ﻓﺈﺫﺍ ﺑﻠﻐﺖ ﺍﳌﲎ ﻭﺍﻟﺴﺆﺍﻝ ﺗﻌﺮﻑ ﻣﺎ ﺑﲔ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ‬
‫ﻣﻌﺼﺐ ﺍﻟﻌﲔ ﺑﻌﺼﺎﺑﺔ ﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻭﳘﺘﻚ ﺿﻌﻴﻔﺔ ﻓﺎ‪‬ﺎﻫﺪﺓ ﺗﺰﻳﻞ ﻏﺒﺎﺭ ﺍﻟﺸﻜﻮﻙ ﻣﻊ ﺍﳌﺸﺎﻫﺪﺓ ﻭﺃﻧﺖ‬

‫‪79‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﻟﺸﺮﻳﻒ‪ .‬ﻭﺣﺴﻦ ﺍﻟﻈﻦ ﻭﻫﻮ ﺍﻹﻛﺴﲑ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺑﻪ ﻳﻘﻠﺐ ﻛﻞ ﺧﺴﻴﺴﺔ ﻓﺄﻳﻦ ﺧﻨﺎﻓﺴﺔ ﺍﻟﻜﻨﻴﻒ ﻣﻦ ﺍﳌﻘﺎﻡ‬
‫‪.‬ﺍﺳﺘﺮﺍﺡ ﻓﻬﺬﺍ ﻧﻮﻉ ﺍﶈﺒﺔ ﻭﺍﻟﺸﻮﻕ ﻭﺍﳌﻜﺎﺷﻔﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺧﺘﺼﺎﺭ ﺟﻬﻞ ﻋﻠﻤﺎﹰ‪ .‬ﻓﻤﻦ ﲤﺴﻚ ﺑﻪ ﻓﻘﺪ‬
‫ﻭﺍﻟﻮﻋﻈﻴﺎﺕ ﻓﻤﺜﻞ ﺍﻵﻳﺎﺕ ﺍﻟﺮﺍﺩﻋﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻟﻠﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﻷﺧﺒﺎﺭ ﺍﳌﺬﻛﻮﺭﺓ ﻟﻠﻔﺰﻋﺔ ﻭﺃﻣﺎ ﺍﻟﺰﻭﺍﺟﺮ‬
‫ﺍﳌﺒﺘﺪﺉ ﻫﻮ ﻗﺮﻳﺐ ﻣﻦ ﻭﺍﳊﻜﺎﻳﺎﺕ ﺍﳉﺎﺫﺑﺔ ﻭﺍﻷﺷﻌﺎﺭ ﺍﳌﺨﻮﻓﺔ ﻭﺍﳌﺸﻮﻗﺔ‪ .‬ﻓﺨﻮﻓﻮﺍ ﺍﳌﺒﺘﺪﺉ ﻭﺷﻮﻗﻮﺍ ﺍﳌﻨﺘﻬﻰ ﻷﻥ‬
‫ﻭﺍﳌﻴﻞ ﻭﺃﻣﺎ ﺍﳌﻨﺘﻬﻰ ﻓﻘﺪ ﻏﻔﺮ ﺍﻟﺬﻧﺐ ﺧﺮﻭﺝ ﺩﺍﺭ ﺍﳉﻬﻞ ﻓﻴﻀﺮﺏ ﻋﻠﻴﻪ ﺳﻮﺭ ﻣﻦ ﺍﻟﺘﺨﻮﻳﻒ ﺧﻮﻓﺎﹰ ﻣﻦ ﺍﻟﺰﻳﻎ‬
‫ﺣﺎﺩ ﻟﻘﻄﻊ ﺍﻟﻮﺍﺩﻱ‪ .‬ﻓﺎ‪‬ﺎﻫﺪﺓ ﻗﻼﺷﻴﺔ ﻭﺍﻟﻨﻐﻤﺎﺕ ﺗﻨﺸﻴﺔ ﻭﺭﻕ ﺍﻟﻘﻠﺐ ﻭﺃﺻﺎﺑﻪ ﻋﻨﺎﺀ ﺍ‪‬ﺎﻫﺪﺓ ﻓﻼ ﺑﺪ ﻟﻠﺠﻤﻞ ﻣﻦ‬
‫ﺍﳌﻄﺮ ﻓﺘﻬﺘﺰ ﻭﺗﺮﺑﻮ ﻭﺷﺒﺖ ﻭﺗﺜﺒﺖ ﻭﺗﻨﺜﺮ ﻋﻠﻰ ﺍﳌﺮﻳﺪ ﻧﺜﺎﺭ ﺍﳍﻤﻢ‪ .‬ﺃﻧﻈﺮ‪ .‬ﻛﻴﻒ ﻗﺎﻝ ﻗﻴﺎﺳﺎﹰ ﺑﺄﺭﺽ ﻣﻴﺘﺔ ﲢﻴﺎ ﺑﻮﺍﺑﻞ‬
‫ﻃﺒﻌﺎﹰ ﺍﻟﺘﻮﺣﻴﺪﻱ‪ :‬ﺇﻥ ﻛﻨﺖ ﺗﻨﻜﺮ ﺇﻥ ﻟﻠﻨﻐﻤﺎﺕ ﻓﺎﺋﺪﺓ ﻭﻧﻔﻌﺎ ﻓﺄﻧﻈﺮ ﺇﱃ ﺍﻹﺑﻞ ﺍﻟﻠﻮﺍﰐ ﻫﻦ ﺃﻏﻠﻆ ﻣﻨﻚ ﺃﺑﻮ ﺣﻴﺎﻥ‬
‫ﻳﺴﻤﻴﻬﺎ ﻣﺸﺎﻳﺦ ﺍﻟﻌﺠﻢ ﺟﻠﻪ‪ .‬ﺗﺼﻔﻲ ﺇﱃ ﻗﻮﻝ ﺍﳊﺪﺍﺓ ﻓﺘﻘﻄﻊ ﺍﻟﻔﻠﻮﺍﺕ ﻗﻄﻌﺎﹰ ﻓﻌﻠﻴﻚ ﺑﺎﳋﻠﻮﺍﺕ ﺍﻷﺭﺑﻌﻴﻨﻴﺔ ﺍﻟﱵ‬
‫ﻳﻮﻡ ﻣﻨﻪ ﻟﻘﻤﺔ ﺃﻭ ﺗﺰﻥ ﻣﺄﻛﻠﻚ ﺑﻌﻮﺩ ﻧﺪﻯ ﻓﻬﻲ ﻋﻨﺪ ﺍﻟﻌﺠﻢ ﺍﳉﻼﺀ ﻭﺃﻋﺘﺪ ‪‬ﺎ ﻭﻟﻴﻜﻦ ﺯﺍﺩﻙ ﻭﺯﻧﺎ ﺗﻨﻘﺺ ﻛﻞ‬
‫ﻭﻃﻔﻒ ﰲ ﻣﺄﻛﻠﻚ ﺗﻠﺘﺤﻖ ﺑﻌﺎﱂ ﺍﳌﻼﺋﻜﺔ ﻓﻔﻲ ﺍﳊﺪﻳﺚ‪ :‬ﻓﻬﻮ ﻳﻨﻘﺺ ﻋﻠﻰ ﻗﺪﺭ ﺟﻔﺎﻓﻪ ﻓﻘﻠﻞ ﻭﻻ ﺗﺘﻌﻠﻞ ﺧﻔﻒ‬
‫‪".‬ﺟﻮﻋﺎﹰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ "ﺃﻛﺜﺮﻛﻢ ﺷﺒﻌﺎﹰ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻃﻮﻟﻜﻢ‬
‫‪.‬ﺃﻧﺲ ﻭﺇﺫﺍ ﻓﻌﻠﺖ ﺫﻟﻚ ﺗﺴﺘﻐﲏ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻘﺪﺱ ﻭﺗﺼﲑ ﻟﻚ ‪‬ﺎ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻗﻮﻟﺔ ﻟﺴﺖ ﻓﻼ ﺗﺘﺨﺬ ﻋﻠﻰ ﳏﺒﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻔﻠﺲ ﻓﻴﻨﺘﻘﻞ ﺇﻟﻴﻚ ﺣﺎﻟﺔ ﺍﻟﺼﻔﺔ ﺍﶈﻤﺪﻳﺔ‪ :‬ﺻﻠﻰ‬
‫ﺣﺎﻻﺕ ﺍﻟﺼﺎﺩﻗﲔ ﻭﻣﻨﺎﺯﻝ ﺍﳌﺘﻘﲔ ﻓﻼ ﺗﺴﻜﻦ ﻣﻦ ﻛﺄﺣﺪﻛﻢ ﺃﻧﺎ ﺃﻇﻞ ﻭﺃﺑﻴﺖ ﻋﻨﺪ ﺭﰊ ﻓﻴﻄﻌﻤﲏ ﻭﻳﺴﻘﻴﲏ ﻓﻬﻮ‬
‫ﺍﳌﻘﺮﺑﲔ ﻓﻜﻦ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ﻭﺍﳊﻤﺪ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ‪ 0‬ﺍﳌﻜﺬﺑﲔ ﺍﻟﻀﺎﻟﲔ ﻓﺈﻥ ﻋﺠﺰﺕ ﻋﻦ ﻣﻘﺎﻡ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‬

‫‪80‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫‪.‬ﻭﻧﺎﺳﻚ ﺃﻋﻠﻢ ﺃﻥ ﺍﳋﻮﺍﺹ ﻣﻦ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺛﻼﺛﺔ‪ :‬ﻋﺎﱂ ﻭﻋﺎﺭﻑ‬
‫ﺑﻌﻤﻠﻪ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺒﺎﻃﻨﺔ‪ :‬ﻣﺜﻞ ﻋﻠﻢ ﻓﺄﻣﺎ ﺍﻟﻌﺎﱂ ﻓﻬﻮ ﺍﻟﺬﻱ ﻋﻠﻢ ﻭﺃﻃﻠﻊ ﻋﻠﻰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻌﻤﻞ ‪‬ﺎ ﻓﻮﺭﺛﺔ ﺍﷲ‬
‫ﻭﺍﳌﺮﺍﻗﺒﺔ ﻭﻋﻠﻢ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ‪ .‬ﻓﻬﺬﻩ ﻋﻠﻮﻡ ﺍﶈﺒﺔ ﻭﻋﻠﻢ ﺍﻟﺸﻮﻕ ﻭﺍﻟﺮﺿﻰ ﻭﻋﻠﻢ ﺍﻟﻘﺪﺭ ﻭﻋﻠﻢ ﺍﳌﻜﺎﺷﻔﺔ‬
‫ﺍﳊﺴﻦ ﻭﺳﻔﻴﺎﻥ ﻭﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﻭﺃﰊ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ﻭﺃﰊ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﻮﺍﻓﻴﺔ‪ :‬ﻣﺜﻞ‬
‫ﻭﻣﻌﺮﻭﻑ ﺍﻟﻜﺮﺧﻲ ﻭﺷﻘﻴﻖ ﺍﻟﺒﻠﺨﲕ ﻭﳏﻤﺪ ﺑﻦ ﺣﻔﻴﻒ ﻭﺑﺸﺮ ﺑﻦ ﺳﻌﻴﺪ ﺍﳊﺴﲔ ﺍﻟﻨﻮﺭﻱ ﻭﺣﺒﻴﺐ ﺍﻟﻌﺠﻤﻲ‬
‫ﺍﻟﺪﺍﺭﺍﱐ ﻭﺣﺎﺭﺙ ﺍﶈﺎﺳﱯ ﻭﺳﺮﻯ ﺍﻟﺴﻘﻄﻲ ﻭﺃﰊ ﺍﳊﺴﲔ ﺑﻦ ﺍﳌﻨﺼﻮﺭ ﺍﳊﻼﺝ ﻭﺃﲪﺪ ﺍﳋﻮﺍﺭﺯﻣﻲ ﻭﺃﲪﺪ‬
‫‪.‬ﻭﺍﻟﺸﺒﻠﻲ ﻭﺃﰊ ﻧﻌﻴﻢ ﺍﻟﻘﺎﺿﻲ ﻭﺍﳉﻨﻴﺪ‬
‫ﺍﳌﺸﻐﻮﻟﺔ ﺑﺎﻟﻌﻠﻮﻡ ﻭﺍﻟﺸﻬﻮﺍﺕ ﻭﺻﺮﻓﻮﺍ ﳘﻮﻣﻬﻢ ﺇﱃ ﻓﻬﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻹﳍﻴﺔ ﺍﻟﺬﻳﻦ ﻧﺒﻎ ﺫﻛﺮﻫﻢ ﻟﻴﺴﻮﺍ ﻛﺎﻟﻄﺎﺋﻔﺔ‬
‫ﺑﻴﻀﻮﺍ ﺍﻟﺜﻴﺎﺏ ﻭﺳﻮﺩﻭﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺻﻘﻠﻮﺍ ﺍﳋﺮﻕ ﻭﻻ ﻧﻘﻠﻮﺍ ﻋﻦ ﺍﳋﺮﻕ ‪:‬ﺍﻟﺰﻳﺪﻳﺔ ﻭﺍﻟﻘﺮﺻﲔ ﻓﺄﺗﺘﻬﻢ ﺍﳌﻌﺎﻣﻼﺕ‬
‫ﻋﻠﻰ ﺍﻟﺸﻬﻮﺍﺕ ﻓﻬﺆﻻﺀ ﻫﻢ ﺍﻟﺰﻧﺎﺑﻴﻞ ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻘﻨﺎﺩﻳﻞ ﻭﺃﻭﻟﺌﻚ ﲤﺴﻜﻮﺍ ﺑﺎﻟﻮﺍﺣﺪ ﻭﺟﻌﻠﻮﺍ ﺍﳌﺮﻗﻌﺎﺕ ﺷﺮﻛﺎ‬
‫‪.‬ﻭﻫﺆﻻﺀ ﺍﻧﺼﺒﻮﺍ ﺇﱃ ﳏﺒﺔ ﺍﻟﺸﺎﻫﺪ ﺍﻟﺸﺎﻫﺪ‬
‫ﺃﻛﺜﺮ‪ .‬ﻛﻼﻣﻬﻢ ﺍﺫﻫﺒﻮ ﺍﳌﺬﻫﺐ ﺣﱴ ﻳﺬﻫﺐ ﻭﺍﳋﻼﻑ ﺃﻭﻟﺌﻚ ﻫﺠﺮﻭﺍ ﺍﳌﻨﺎﺻﺐ ﻭﻫﺆﻻﺀ ﺩﺑﻮﺍ ﺇﱃ ﺍﳌﻨﺎﺻﺐ‬
‫ﻭﺍﻟﻨﺤﻮ ﻋﻨﺪﻫﻢ ﳏﻮ ﺃﻛﺜﺮ ﻋﻠﻮﻣﻬﻢ ﺍﻟﺮﻗﺺ ﻭﺍﻟﺸﺒﺎﺑﺔ ﻻ ‪.‬ﻋﻨﺪﻫﻢ ﻛﻮﺭﻕ ﺍﳋﻼﻑ‪ .‬ﺍﻷﺻﻮﻝ ﻋﻨﺪﻫﻢ ﻓﻀﻮﻝ‬
‫ﺃﻛﺜﺮ ﻋﻴﻮ‪‬ﻢ ﻟﻘﺪ ﻧﺴﻮﺍ ﳏﺒﻮ‪‬ﻢ ﺗﺸﺎﻏﻠﻮﺍ ﲟﺄﻛﻞ ﺍﻟﺪﻭﻳﺮﺍﺕ‪ .‬ﻭﻧﺴﻮﺍ ﻣﺪﺍﺭﺝ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻓﻤﺎ‬
‫ﺍﻟﺴﺠﺎﺩﺍﺕ ﻷﺟﻞ ﺍﳋﻠﻖ ﻭﻧﺴﻮﺍ ﺍﷲ ﻭﺍﳊﻖ ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺟﺎﺀ ﻓﻴﻬﻢ ﺍﳊﺪﻳﺚ‪ :‬ﺇﻥ ﺍﷲ ﻳﱰﻉ ﺍﻟﻄﺎﻋﺎﺕ ﻧﺼﺒﻮﺍ‬
‫‪.‬ﻣﺮﻗﻌﺎ‪‬ﻢ ﻭﻳﻌﻠﻘﻬﺎ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﻭﻳﻜﺘﺐ ﻋﻠﻴﻬﺎ ﻣﺮﻗﻌﺎﺕ ﺯﻭﺭ‬

‫ﻣﻨﺎﺻﺐ ﻟﻼﻛﺘﺴﺎﺏ ﻭﻫﺒﻮﻫﺎ ﻟﻜﻠﺐ ﺃﻫﻞ ﺍﻟﻜﻬﻒ ﻭﺍﻗﺘﺴﻤﻮﺍ ﺟﻠﺪﻩ ﻋﻠﻴﻬﻢ ﻋﻮﺿﺎ ﻣﻦ ﻣﺮﻗﻌﺎ‪‬ﻢ‪ ،‬ﺗﺮﻛﻮﻫﺎ‬
‫ﻇﻔﺮﻭﺍ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻓﻨﺎﻟﻮﺍ‪ .‬ﻓﻬﺆﻻﺀ ﺻﻮﻓﻴﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻭﻟﺌﻚ ﺻﻮﻓﻴﺔ ﺍﻷﺧﺮﻯ‪ .‬ﲨﻌﻮﺍ ﺑﲔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ﻭﺳﻬﺮﻭﺍ ﺣﱴ‬
‫ﻓﻬﻢ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻐﻔﺮﺓ‪ .‬ﻭﺍﻟﻨﺴﻚ ﻭﺍﻟﺰﻫﺎﺩﺓ ‪.‬ﺻﺪﻗﻮﺍ ﻓﺤﻘﻘﻮﺍ‪ .‬ﻋﻠﻤﻮﺍ ﰒ ﻋﻤﻠﻮﺍ‪ .‬ﻓﺠﻤﻌﻮﺍ ﺑﲔ ﺍﳌﻘﺎﻝ ﻭﺍﳊﺎﻝ‬

‫‪81‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﳍﻴﺌﺔ‪ .‬ﻓﻄﺎﺭﻭﺍ ﺑﺄﺟﻨﺤﺔ ﺍﻻﺷﺘﻴﺎﻕ ﺇﱃ ﺭﻳﺎﺽ ﺍﻟﻘﺪﺱ ﻭﺣﻈﲑﺓ ﻓﺄﺣﺪﺛﺖ ﳍﻢ ﲨﻴﻊ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﺧﺎﺻﻴﺔ ﻗﻮﺓ‬
‫ﺍﻟﻐﻴﺐ‪ .‬ﻓﻘﺎﻟﻮﺍ ﻫﺆﻻﺀ ﻓﻘﺮﺍﺀ ﺍﻵﺧﺮﺓ ﻭﺻﻮﻓﻴﺘﻬﺎ ﺍﻟﺬﻳﻦ ﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﻨﻌﻤﺔ ﻫﻲ ﻣﻦ ﺍﳌﻨﻌﻢ ﺍﻟﺼﻤﺪﻳﺔ ﻓﺎﻗﺘﻄﻔﻮﺍ ﻋﻠﻮﻡ‬
‫‪.‬ﻓﺘﺮﻛﻮﺍ ﺍﻷﺳﺒﺎﺏ ﺟﻮﺍﻧﺐ‬
‫ﻭﺍﻟﺜﻮﺭﻱ ﺻﺎﺣﺐ ﺍﳌﺬﻫﺐ ﻭﺍﻟﻄﺎﺋﻲ ﺍﻟﻄﺎﻫﺮﻱ ﻭﺃﻣﺎ ﻋﻠﻤﺎﺀ ﺍﻵﺧﺮﺓ ﻓﻤﺜﻞ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻭﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‬
‫ﺍﻟﻜﻮﰲ ﻭﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﳌﺪﱐ ﻭﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‬
‫ﻭﺍﳌﺰﱐ ﻭﺍﺑﻦ ﺷﺮﻳﺢ ﻭﺍﳊﺪﺍﺩ ﻭﺍﻟﻘﻔﺎﻝ ﻭﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻭﺃﺑﻮ ﺣﺎﻣﺪ ﻭﺃﺳﺘﺎﺫﻧﺎ ﺃﻣﺎﻡ ﺍﳌﻄﻠﱯ ﻭﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﻟﺸﻴﺒﺎﱐ‬
‫‪.‬ﺑﺎﻟﺸﲑﺍﺯﻱ ﺍﳌﻌﺎﱄ ﻭﺍﳉﻮﻳﲏ ﻭﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﺳﺤﻖ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻔﲑ ﻭﺯﺍﺑﺎﺩﻱ ﺍﳌﻌﺮﻭﻑ ﺍﳊﺮﻣﲔ ﺃﺑﻮ‬
‫ﺑﺎﳌﻨﺎﻇﺮﺓ ﻏﲑ ﺇﻇﻬﺎﺭ ﺍﳊﻖ ﻻ ﻓﻘﺪ ﺟﺮﻯ ﻟﻪ ﻣﻊ ﺷﻴﺨﻨﺎ ﻧﻮﺑﺔ ﻋﻨﺪ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻛﻨﺖ ﺃﺣﻀﺮﻫﺎ ﻓﻤﺎ ﺭﺃﻳﺘﻬﻢ ﻃﻠﺒﻮﺍ‬
‫ﺑﺎﻃﻞ ﰲ ﻣﱳ ﺁﻳﺔ ﻭﻻ ﻣﺰﺍﻋﻘﺔ ﻭﻻ ﳐﺎﺻﻤﺔ ﺑﻞ ﻫﻮ ﻏﻠﺒﺔ ﻭﻻ ﺻﻘﻞ ﻛﻼﻡ ﻭﻻ ﻧﻘﺺ ﰲ ﺍﳋﱪ ﺍﻟﻨﺒﻮﻱ ﻭﻻ ﺗﺄﻭﻳﻞ‬
‫ﻋﻠﻤﺎﻩ ﺍﻵﺧﺮﺓ ﺍﻟﺬﻳﻦ ﺷﺒﻬﻮﺍ ﺻﺤﺐ ﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﻔﺎﺋﺪﺓ ﻭﺍﳌﺒﺎﺣﺜﺔ ﻓﺄﻭﻟﺌﻚ ﻣﻦ‬
‫ﺇﱃ ﻭﺍﺣﺪ ﻭﻗﺎﻟﻮﺍ ﺃﻣﲑﻛﻢ ﺃﺣﻖ ﺑﺎﻟﺘﻘﻠﻴﺪ ﻭﳓﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﻧﺸﺘﻐﻞ ﺑﺴﻮﺍﺩ ﺍﻟﺮﻳﻘﺔ ﺑﺘﺮﺩﻳﺪ ﺍﻟﻔﺘﺎﻭﻯ ﻣﻦ ﻭﺍﺣﺪ‬
‫ﺍﻟﻘﻠﻢ ﻭﺍﻟﺘﺼﺪﻱ ﻭﺍﻟﺘﺤﺪﻱ ﻭﺫﺭﺏ ﺍﻟﻠﺴﺎﻥ ﻭﺳﻮﺍﺩ ﺍﻟﻄﻴﻠﺴﺎﻥ ﻭﻗﻌﻘﻌﺔ ﺍﻟﺜﻴﺎﺏ ﻭﻃﻮﻝ ﺍﻷﺭﺩﺍﻥ ﻭﺳﻌﺔ ﻭﺑﺮﻯ‬
‫ﺍﻟﻄﺮﺍﺋﻒ ﻭﺍﻟﻔﺮﻕ‪ :‬ﺃﻛﻤﺎﻡ ﻭﺍﻟﺼﻴﺤﺔ ﻭﺍﻟﺪﻫﺸﺔ ﻭﺫﻛﻮﺭ ﺇﻧﺎﺙ ﺍﻟﻌﺠﻢ‪ :‬ﻭﻻ ﻳﻨﺒﺌﻨﻚ ﻣﺜﻞ ﺧﺒﲑ‪ .‬ﻓﺄﻧﻈﺮ ﺍﻟﻘﻮﻕ ﺑﲔ‬
‫ﻓﻨﺤﻦ ﻻ ﺑﻴﻮﺕ ﻭﻻ ﲣﻮﺕ ﻭﻻ ﺣﻮﺭ ‪.‬ﺃﻟﻴﺲ ﰲ ﺍﳊﺪﻳﺚ ﻣﻦ ﺗﺮﻙ ﺍﳌﺮﺍﺀ ﻭﻫﻮ ﳏﻖ ﺑﲏ ﻟﻪ ﺑﻴﺖ ﰲ ﺃﻋﻠﻰ ﺍﳉﻨﺔ‬
‫ﻣﻊ ﺃﰊ ﻳﻮﺳﻒ ﻓﺮﺃﻯ ﻛﺄﻧﻪ ﻗﺪ ﺃﺩﺧﻞ ﺍﳉﻨﺔ ﻭﻻ ﺳﺨﻮﺕ‪ :‬ﺭﺃﻯ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻨﺎﻣﺎﹰ ﻭﻛﺎﻥ ﻗﺪ ﺗﻜﻠﻢ ﰲ ﻣﺴﺄﻟﺔ‬
‫ﳌﻦ ﺃﻧﺖ ﻓﻘﺎﻟﺖ ﳌﻦ ﺗﺮﻙ ﺍﳌﺮﺍﺀ ﻭﻫﻮ ﳏﻖ ﰒ ﻭﻟﺖ ﻭﻫﻲ ﻓﺮﺃﻯ ﺣﻮﺭﺍﹰ ﻭﻫﻲ ﺗﺸﺮﻕ ﻟﻠﻌﺮﺻﺒﺔ ﻣﻦ ﻧﻮﺭﻫﺎ‪ :‬ﻗﺎﻝ‬
‫‪:‬ﺗﻘﻮﻝ‬
‫ﰒ ﻣﺎﻟﻮﺍ ﺇﱃ ﺍﳌﺮﺍﺀ ﻧﺴﻮﺭﺍﹰ‬ ‫ﺧﻠﻄﻮﺍ ﺍﳊﻖ ﺑﺎﻟﻘﺒﺎﺋﺢ ﺯﻭﺭﺍﹰ‬
‫ﻗﺪ ﻓﺠﺮﰎ ﻣﻦ ﺍﳌﻘﺎﻝ ﻗﺒﻮﺭﺍﹰ‬ ‫ﰒ ﺭﺍﻣﻮﺍ ﻣﻦ ﺍﻹﻟﻪ ﺑﺪﻭﺭﺍﹰ‬
‫ﺳﻮﻑ ﲡﺰﻭﻥ ﰲ ﺍﳌﻌﺎﺩ ﻓﺠﻮﺭﺍﹰ‬ ‫ﺃﻳﺎ ﻣﺎﻟﻜﻢ ﺗﻨﺎﻟﻮﻥ ﺩﻭﺭﺍﹰ‬

‫‪82‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺳﻮﻑ ﺗﻠﻘﻮﻥ ﰲ ﺍﳉﺤﻴﻢ ﺃﺟﻮﺭﺍﹰ‬ ‫ﻭ ﻃﻠﺒﺘﻢ ﻣﻦ ﺍﻹﻟﻪ ﺃﺟﻮﺭﺍﹰ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺠﻨﺔ ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﺷﺎﻓﻌﻲ ﻣﺎ ﺗﻨﺎﻝ ﺑﺎﻟﻘﺎﻝ ﻭﺍﻟﻘﻴﻞ ﻫﺬﻩ ﺍﻟﺜﻴﺎﺏ ﻭﺍﳋﻼﺧﻴﻞ‪ .‬ﺇﻥ ﻛﻨﺖ ﺻﺎﺩﻗﺎﹰ ﻭﺗﺮﻳﺪ ﰒ‬
‫ﺍﳌﻬﺎﻟﻚ‪ .‬ﰒ ﺍﻧﺘﺒﻬﺖ ﻓﻌﻠﻤﺖ ﺃﻥ ﻣﺮﺍﺀ ﻣﺎﻟﻜﺎﹰ ﻓﻌﻠﻴﻚ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ‪ .‬ﻣﺜﻞ ﻣﺎﻟﻚ ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﳌﻤﺎﻟﻚ ﻳﺼﱪ ﻋﻠﻰ‬
‫ﻟﻠﻤﺘﻘﲔ ﻭﰲ ﺍﳊﺪﻳﺚ ﺇﻥ ﺍﻟﻌﻠﻢ ﻳﻬﺘﻒ ﺑﺎﻟﻌﻤﻞ ﻓﺈﻥ ﺃﺟﺎﺏ ﻫﺆﻻﺀ ﻻ ﻳﻘﻮﺩ ﺇﻻ ﺇﱃ ﺍﳍﻮﻯ‪ .‬ﻭﺍﻵﺧﺮﺓ ﻋﻨﺪ ﺭﺑﻚ‬
‫ﻭﻋﻠﻤﺎﺀ ﺍﻵﺧﺮﺓ ﻭﻓﻘﺮﺍﺀ ﺍﻟﺪﻧﻴﺎ ﻭﻓﻘﺮﺍﺀ ﺍﻵﺧﺮﺓ ﻭﺃﻧﺖ ﻣﺸﻐﻮﻝ ﺑﺎﻟﻜﺮﻡ ﻋﻦ ﻭﺇﻻ ﺃﺭﲢﻞ‪ .‬ﻓﻬﺆﻻﺀ ﻋﻠﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ‬
‫‪.‬ﻭﺑﺎﻟﻘﺼﻮﺭ ﻋﻦ ﺍﻟﻘﺼﻮﺭ ﺍﻟﻌﺎﻟﻴﺎﺕ‪ .‬ﺃﻧﺖ ﻣﺜﻞ ﺍﻟﺬﺋﺐ ﻭﳘﻚ ﰲ ﺍﻟﺘﺸﻜﻴﻚ ﻭﺍﻟﺘﻜﺬﻳﺐ ‪.‬ﺍﻟﻜﺮﺍﻣﺎﺕ‬
‫ﺳﻮﻑ ﺗﺮﻯ ﺇﺫﺍ ﺍﳒﻠﻰ‬
‫ﺃﺳﺎﺑﻖ ﲢﺘﻚ ﺃﻡ ﲪﺎﺭ‬
‫ﺍﻟﻐﺒﺎﺭ‬

‫ﺍﻟﺼﺤﺎﺡ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻌﻠﻮﻡ ﻓﻜﺜﲑﺓ ﺃﻗﺮ‪‬ﺎ ﻣﺎ ﺩﻝ ﻋﻠﻰ ﺍﻵﺧﺮﺓ‪ :‬ﻣﺜﻞ ﻋﻠﻢ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺗﻔﺎﺳﲑ ﺍﻟﻮﺍﺣﺪﻱ ﻭﺃﻣﺘﺎﻥ ﺃﻣﺎ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺧﺘﺼﺎﺭ ﺍﻟﻘﺮﺁﻥ ﻭﳏﺎﻓﻈﺎﺕ ﺍﻷﻭﺭﺍﺩ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻛﺘﺐ ﺍﻷﺣﻴﺎﺀ‪ .‬ﻭﺇﻥ ﺃﺭﺩﺕ ﺣﺴﻦ‬
‫ﺍﻟﻌﻘﺎﺋﺪ‪ .‬ﻭﺇﻥ ﺃﺭﺩﺕ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﻟﺴﻠﻒ ﻓﻌﻠﻴﻚ ﺑﻠﻮﺍﻗﺢ ﺍﻷﺩﻟﺔ ﻭﻫﻮ ﻟﺸﻴﺨﻨﺎ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ‪ .‬ﻭﺇﻻ ﻗﻮﺍﻋﺪ‬
‫ﺻﻨﻔﻨﺎﻩ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻟﻚ ﺍﻟﺘﺼﺎﻧﻴﻒ ﰲ ﺍﻟﺼﺎﱀ ﻓﻌﻠﻴﻚ ﺑﻜﺘﺎﺏ ﳒﺎﺓ ﺍﻷﺑﺮﺍﺭ‪ .‬ﻭﻫﻮ ﺁﺧﺮ ﻣﺎ‬
‫ﻭﺃﻋﻤﻞ ﻣﺎ ﺷﺌﺖ ﻓﺈﻥ ﺍﻟﻠﻘﺎﺀ ﻗﺮﻳﺐ‪ .‬ﻭﺃﻋﻠﻢ ﺇﻥ ﻓﺼﻮﻝ ﺍﻟﺴﻨﺔ ﻣﻌﺮﻭﻓﺔ‪ :‬ﻣﻌﺮﺽ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﺄﻗﺮﺍ ﻣﺎ ﺷﺌﺖ‬
‫ﻭﺷﺘﺎﺋﻬﺎ ﻭﺭﺑﻴﻌﻬﺎ‪ .‬ﻓﻤﻦ ﺍﳊﻤﻞ ﺇﱃ ﺍﳉﻮﺯﺍﺀ ﺭﺑﻴﻊ ﻭﻣﻦ ﺍﻟﺴﺮﻃﺎﻥ ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻨﺒﻠﺔ ﺻﻴﻒ ﻣﺜﻞ ﺻﻴﻔﻬﺎ ﻭﺧﺮﻳﻔﻬﺎ‬
‫ﺍﻟﺴﻨﲔ ﺍﳌﻴﺰﺍﻥ ﺇﱃ ﺁﺧﺮ ﺍﻟﻘﻮﺱ ﺧﺮﻳﻒ ﻭﻣﻦ ﺍﳉﺪﻱ ﺇﱃ ﺁﺧﺮ ﺍﳊﻮﺕ ﺷﺘﺎﺀ‪ :‬ﻭﻗﺪﺭﻩ ﻣﻨﺎﺯﻝ ﻟﺘﻌﻠﻤﻮﺍ ﻋﺪﺩ ﻭﻣﻦ‬
‫ﻭﺇﺫﺍ ﺃﺩﺑﺮ ﻓﺘﻮﻗﻮﻩ ﻓﺈﻧﻪ ﻳﻔﻌﻞ ﻭﺍﳊﺴﺎﺏ‪ .‬ﻗﺎﻝ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻫﺬﺍ ﺍﳍﻮﺍﺀ ﺇﺫﺍ ﺃﻗﺒﻞ ﻓﺘﻠﻘﻮﻩ‬
‫ﺍﻟﻌﻠﻮﻡ ﻣﺎ ﻳﻀﺮ ﻣﺜﻞ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺴﺤﺮ ﺑﺄﺑﺸﺎﺭﻛﻢ ﻛﻤﺎ ﻳﻔﻌﻞ ﺑﺄﺷﺠﺎﺭﻛﻢ‪ :‬ﺃﻭﻟﻪ ﻣﻮﺭﻕ ﻭﺁﺧﺮﻩ ﳏﺰﻕ‪ .‬ﻓﻔﻲ‬
‫ﻓﻀﺔ ﺑﺎﻟﺼﻨﺎﻋﺔ ﻭﺑﺎﻋﻬﺎ ﻭﰲ ﺍﳌﻜﺎﺳﺐ ﻣﻜﺎﺳﺐ ﻭﺍﻟﻜﻬﺎﻧﺔ ﻭﺻﺒﻎ ﺍﻟﺼﻔﺮ ﻓﻀﺔ ﻳﻀﺮ ﰲ ﺍﻵﺧﺮﺓ ﺇﺫﺍ ﻗﻠﺒﻬﺎ‬
‫ﻭﺍﻟﻜﻨﺎﺱ‪ .‬ﻭﺍﳊﺠﺎﻡ‪ ،‬ﻭﺍﻟﺼﻨﺎﺋﻊ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻔﻬﻮﻣﺔ ﺍﻟﱵ ﺧﺴﻴﺴﺔ ﺗﺄﺑﺎﻫﺎ ﺍﻟﻨﻔﻮﺱ‪ :‬ﻛﺎﻟﻐﺴﺎﻝ ﻭﺍﳊﻔﺎﺭ‬

‫‪83‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻷﺧﺮﻭﻱ ﻓﻜﻦ ﻋﺎﳌﺎﹰ ﻋﺎﻣﻼﹰ‪ :‬ﺗﻨﺎﻝ ﺍﳌﻘﺼﺪ ﺍﻷﺳﲎ ﰲ ﺩﺍﺭ ﺍﷲ ﺍﳊﺴﲎ ﻫﻨﺎﻟﻚ ﺗﺴﺘﻘﺮ ﺗﻌﻴﻨﻚ ﻋﻠﻰ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‬
‫‪.‬ﻧﻔﺴﻚ ﻣﻦ ﻏﲑ ﺿﺠﺮ‪ :‬ﰲ ﺟﻨﺎﺕ ﻭ‪‬ﺮ ﰲ ﻣﻘﻌﺪ ﺻﺪﻕ ﻋﻨﺪ ﻣﻠﻴﻚ ﻣﻘﺘﺪﺭ‬

‫ﻓﺼﻞ‬

‫ﰲ ﺃﻋﺎﺟﻴﺐ ﺍﻟﻔﻨﻮﻥ ﻭﺍﻷﺳﻔﺎﺭ‬

‫ﻷﺭﺿﺎﹰ ﺑﻴﻀﺎﺀ ﻣﻦ ﻭﺭﺍﺀ ﻗﺎﻑ ﻻ ﺗﻘﻄﻌﻬﺎ ﺍﻟﺸﻤﺲ ﰲ ﺃﺭﺑﻌﲔ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺇﻥ ﺑﺎﳌﻐﺮﺏ ﻫﻬﻨﺎ‬
‫ﻓﻴﻬﺎ ﺧﻠﻖ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻓﻴﻬﺎ ﻣﺆﻣﻨﻮﻥ ﻻ ﻳﻌﺼﻮﻥ ﺍﷲ ﻃﺮﻓﻪ ﻋﲔ ﻻ ﻳﻌﺮﻓﻮﻥ ﺁﺩﻡ ﻭﻻ ﺳﻨﺔ ﻗﺎﻟﻮﺍ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺃﻭ‬
‫ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﺑﻴﻨﻬﻢ ﺍﳌﻼﺋﻜﺔ ﻳﻌﻠﻤﻮ‪‬ﻢ ﺷﺮﻳﻌﺘﻨﺎ ﻭﳛﻜﻤﻮﻥ ﺑﻴﻨﻬﻢ ﻭﻳﺪﺭﺳﻮ‪‬ﻢ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ ﻗﺎﻟﻮﺍ ﻳﺎ ﺇﺑﻠﻴﺲ‬
‫ﻓﺴﺄﻟﺘﻬﺎ ﺃﻳﻦ ﻛﻨﺖ ﻓﻘﺎﻟﺖ ﺯﺩﻧﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﺎﺟﻴﺐ ﻓﻘﺎﻝ ﺇﻥ ﻟﻪ ﺻﺪﻳﻘﺔ ﻣﻦ ﻣﺆﻣﲏ ﺍﳉﻦ ﻏﺎﺑﺖ ﻋﲏ ﺳﻨﲔ‬
‫ﺃﻭ ﻫﻢ ﻣﺆﻣﻨﻮﻥ ﻓﻘﺎﻟﺖ‪ :‬ﻧﻌﻢ ﻗﺮﺃﺕ ﻛﻨﺖ ﻋﻨﺪ ﺃﺧﱵ ﻣﻦ ﻭﺭﺍﺀ ﺍﻷﺭﺽ ﺍﻟﺒﻴﻀﺎﺀ ﺍﻟﱵ ﻭﺭﺍﺀ ﻗﺎﻑ ‪‬ﺰﺩ ﻓﻘﻠﺖ‬
‫ﻓﻘﺎﻝ ﺟﺒﺎﻝ ﺛﻠﺞ ﻭﻣﺎﺀ ﻭﻫﻮﺍﺀ ﻭﻇﻠﻤﺎﺀ ﰒ ﻭﺭﺍﺀ ﻋﻠﻴﻬﻢ ﻛﺘﺎﺑﻚ ﻓﺂﻣﻦ ﺑﻪ ﻗﻮﻣﻨﺎ ﻓﻘﻠﺖ‪ :‬ﻭﻣﺎ ﻭﺭﺍﺀ ﺗﻠﻚ ﺍﻷﺭﺽ‬
‫‪.‬ﺍﻟﺒﻼﺩ ﻓﻘﺎﻟﺖ‪ :‬ﻧﻌﻢ ﺫﻟﻚ ﺟﻬﻨﻢ ﻓﻘﻠﺖ ﺃﻭ ﺗﺼﻌﺪ ﺍﻟﺸﻤﺲ ﰲ ﺗﻠﻚ‬
‫ﻣﻦ ﻋﺠﺎﺋﺒﻬﺎ ﺣﱴ ﺭﺃﻯ ﺍﻟﻘﺼﺮ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﲤﻴﻢ ﺑﻦ ﺣﺒﻴﺐ ﺍﻟﺪﺍﺭﻱ ﻓﻌﺠﻴﺐ ﺣﻴﺚ ﺍﺧﺘﻄﻔﺘﻪ ﺍﳉﻦ ﻓﺸﺎﻫﺪ‬
‫ﺃﻣﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﺃﻭ ﻗﺪ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﺪﺟﺎﻝ ﻣﻘﻴﺪﺍﹰ ﻓﻘﺎﻝ ﻟﻪ ﻣﻦ ﺃﻱ ﺍﻷﻣﻢ ﺃﻧﺖ ﻓﻘﺎﻝ ﻣﻦ‬
‫‪.‬ﺧﺮﻭﺟﻲ ﺑﻌﺚ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻓﻘﺎﻝ‪ :‬ﺁﻥ ﺃﻭﺍﻥ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻲ ﻭﺃﻣﺎ ﺣﺪﻳﺚ ﺟﻦ ﺍﻟﻌﻘﺒﺔ ﻓﺎﻋﺠﺐ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻣﺸﻴﺖ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬
‫ﻓﻈﻬﺮ ﻣﻨﻪ ﺭﺟﻞ ﻓﻘﺎﻝ ﺃﻧﺰﻝ ﺑﻨﺎ ﻳﺎ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻟﻴﻠﺔ ﻣﻈﻠﻤﺔ ﺣﱴ ﻭﻗﻒ ﳒﻨﺎ ﻋﻠﻰ ﺛﻘﺐ‬
‫ﺍﻟﺴﻼﻡ ﻭﻧﺰﻻ ﰲ ﺍﻟﺜﻘﺐ ﻭﺃﻗﻌﺪﱐ ﻣﻜﺎﱐ ﻓﻠﻤﺎ ﺑﺮﻕ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻓﻨﺎﻭﻟﲏ ﻓﺎﺿﻞ ﺛﻴﺎﺑﻪ ﰒ ﺃﺧﺬ ﺑﻴﺪ ﻋﻠﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺰﻁ ﻓﻘﺎﻝ ﻫﺆﻻﺀ ﺇﺧﻮﺍﻧﻚ ﺍﳌﺆﻣﻨﲔ ﻭﻛﺎﻥ ﻣﻌﻲ ﻣﺎﺀ ﻓﻴﻪ ﻣﻨﺒﻮﺫ ﺑﺎﺭﻕ ﺍﻟﺼﺒﺢ ﻋﺎﺩﺍ ﻭﻣﻌﻬﻤﺎ ﺭﺟﺎﻝ ﻳﺸﺒﻬﻮﻥ‬
‫‪.‬ﺗﻮﺿﺄ ﺻﺢ ﺫﻟﻚ ﻣﻦ ﻏﲑ ﻧﺰﺍﻉ ﺷﻲﺀ ﻣﻦ ﺍﻟﺘﻤﺮ ﻓﺸﺮﺏ ﻣﻨﻪ ﰒ‬

‫‪84‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺃﻥ ﻳﻌﻠﻢ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﻭﻏﲑﻩ ﻓﻠﻴﻨﻈﺮﻥ ﰲ ﻛﺘﺎﺏ ﻭﻗﺪ ﺃﻭﻟﻪ ﺃﺭﺑﺎﺏ ﺍﳍﻮﻯ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﻣﺎ ﻳﺮﻳﺪﻭﻥ‪ .‬ﻓﻤﻦ ﺃﺭﺍﺩ‬
‫ﻗﺼﺔ ﺯﻋﻴﻢ ﺑﻦ ﺑﻠﻌﺎﻡ ﻓﻬﻲ ﻋﺠﻴﺒﺔ‪ :‬ﻗﺪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻈﺮ ﻣﻦ ﺃﻳﻦ ﻣﻐﺎﻳﺐ ﺍﳌﺬﺍﻫﺐ ﻭﻫﻮ ﻣﻦ ﲨﻠﺔ ﺗﺼﺎﻧﻴﻔﻨﺎ‪ .‬ﻭﺃﻣﺎ‬
‫ﻭﺟﺪ ﺍﳋﻀﺮ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺳﺘﺪﺧﻞ ﻣﻮﺍﺿﻊ ﰒ ﺃﻋﻄﺎﻩ ﻋﻼﺋﻤﻬﺎ ﻓﻮﺻﻞ ﺇﱃ ﺟﺒﻞ ﻣﻨﺒﻊ‪ .‬ﺍﻟﻨﻴﻞ ﻓﻠﻢ ﻳﺰﻝ ﻳﺴﲑ ﺣﱴ‬
‫ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﻋﻤﺪﺓ ﻭﺍﻟﻨﻴﻞ ﳜﺮﺝ ﻣﻦ ﲢﺘﻬﺎ ﻭﻓﻴﻪ ﻓﺎﻛﻬﺔ ﻻ ﺗﺘﻐﲑ ﻗﺎﻟﺖ ﻓﺮﻗﻴﺖ ﺭﺃﺱ ﺍﳉﻴﻞ ﻭﻓﻴﻪ ﻗﺒﺔ ﻣﻦ ﻳﺎﻗﻮﺕ‬
‫ﻧﺴﻴﻢ ﺳﻮﺩ ﺷﻌﺮﻱ ﻓﺮﺃﻳﺖ ﻭﺭﺍﺀﻩ ﺑﺴﺎﺗﲔ ﻭﻗﺼﻮﺭﺍﹰ ﻭﺩﻭﺭﺍﹰ ﻭﻋﺎﳌﺎﹰ ﻏﺰﻳﺮﺍﹰ ﻭﻛﻨﺖ ﺷﺒﺤﺎﹰ ﺃﺑﻴﺾ ﺍﻟﺸﻌﺮ ﻓﻬﺐ ﻋﻠﻰ‬
‫ﺍﳌﺘﻘﲔ ﻓﺠﺬﺑﲏ ﺍﳋﻀﺮ ﻭﻣﻨﻌﲏ ﻓﻬﺬﺍ ﺳﺮ ﻭﺃﻋﺎﺩ ﺷﺒﺎﰊ ﻓﻨﻮﺩﻳﺖ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﺼﻮﺭ ﺇﻟﻴﻨﺎ ﻳﺎ ﺯﻋﻴﻢ ﺇﻟﻴﻨﺎ ﻓﻬﺬﻩ ﺩﺍﺭ‬
‫ﺍﳉﻨﺔ ﺟﻴﺤﻮﻥ ﻭﺳﻴﺤﻮﻥ ﻭﺩﺟﻠﺔ ﻭﻓﺮﺍﺕ ﻭﻧﻴﻞ ﻭﻋﲔ ﺑﺎﻟﱪﺩﻥ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪" :‬ﺳﺒﻌﺔ ﺃ‪‬ﺎﺭ ﻣﻦ‬
‫‪".‬ﺯﻣﺰﻡ ﻭﺑﺎﳌﻘﺪﺱ ﻋﲔ ﺳﻠﻮﺍﻥ ﻻﻥ ﻣﻨﻬﺎ ﻣﺎﺀ‬

‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺣﺪﻳﺚ ﺑﻠﻮﻗﻴﺎ ﻭﻋﻔﺎﻥ ﻓﺤﺪﻳﺜﻬﻤﺎ ﻃﻮﻳﻞ ﻭﺇﺷﺎﺭﺓ ﻣﻨﻪ ﻛﺎﻓﻴﺔ ﻓﻘﺪ ﺑﻠﻎ ﻣﻦ ﺳﻔﺮﳘﺎ ﻭﺃﻋﺠﺐ ﻣﻦ‬
‫ﻓﻨﻔﺦ ﻓﻴﻪ ﺍﻟﺘﻨﲔ ﺍﳌﻮﻛﻞ ﺣﱴ ﻭﺻﻼ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﻨﱯ ﺳﻠﻴﻤﺎﻥ ﻓﺘﻘﺪﻡ ﺑﻠﻮﻗﻴﺎ ﻟﻴﺄﺧﺬ ﺍﳋﺎﰎ ﻣﻦ ﺇﺻﺒﻌﻪ‬
‫ﻭﺛﺎﻟﺜﺔ ﻓﺄﺣﻴﺎﻩ ﺑﻌﺪ ﺛﻼﺙ ﻓﻤﺪ ﻳﺪﻩ ﺭﺍﺑﻌﺔ ﻓﺄﺣﺘﺮﻕ ﻣﻌﻪ ﻓﺄﺣﺮﻗﻪ ﻓﻀﺮﺑﻪ ﻋﻔﺎﻥ ﺑﻘﺎﺭﻭﺭﺓ ﻓﺄﺣﻴﺎﻩ ﰒ ﻣﺪ ﻳﺪﻩ ﺛﺎﻧﻴﺔ‬
‫ﺃﻫﻠﻚ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻨﺎﺩﺍﻩ ﺍﻟﺘﻨﲔ ﺃﺩﻥ ﺃﻧﺖ ﻭﺟﺮﺏ ﻓﻬﺬﺍ ﺍﳋﺎﰎ ﻭﻫﻠﻚ ﻓﺨﺮﺝ ﻋﻔﺎﻥ ﻭﻫﻮ ﻳﻘﻮﻝ ﺃﻫﻠﻚ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺑﻌﺚ ﻓﻘﻞ ﻟﻪ ﺃﻥ ﺃﻫﻞ ﺍﳌﻼ ﺍﻷﻋﻠﻰ ﻗﺪ ﺍﺧﺘﻠﻔﻮﺍ ﻻ ﻳﻘﻊ ﻓﻴﻢ ﻳﺪ ﺃﺣﺪ ﺇﻻ ﰲ ﻳﺪ‬
‫ﻓﺄﺧﺬﻩ ﻭﻓﻀﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻚ ﻓﺄﺧﺘﺎﺭﻙ ﺍﷲ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﰒ ﺃﻣﺮﱐ ﻓﱰﻋﺖ ﺧﺎﰎ ﺳﻠﻴﻤﺎﻥ ﻓﺠﺌﺘﻚ ﺑﻪ ﰲ ﻓﻀﻠﻚ‬
‫ﻭﺍﻟﻨﺎﺱ ﻳﺸﺎﻫﺪﻭﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﻋﻄﺎﻩ ﻋﻠﻴﺎﹰ ﻓﻮﺿﻌﻪ ﰲ ﺇﺻﺒﻌﻪ ﻓﺤﻀﺮ ﺍﻟﻄﲑ ﻭﺍﳉﺎﻥ‬
‫ﺍﻟﻈﻬﺮ ﺗﺼﻮﺭ ﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻳﺸﻬﺪﻭﻥ ﰒ ﺩﺧﻞ ﺍﻟﺪﻣﺮﻳﺎﻁ ﺍﳉﲏ ﻭﺣﺪﻳﺜﻪ ﻃﻮﻳﻞ ﻓﻠﻤﺎ ﻛﺎﻧﻮﺍ ﰲ ﺻﻼﺓ‬
‫ﻭﻗﻒ ﺍﻟﺴﺎﺋﻞ ﻣﻦ ﻭﺭﺍﺀ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻃﺎﻟﺒﺎﹰ ﺑﺼﻮﺭﺓ ﺳﺎﺋﻞ ﻃﺎﺋﻒ ﺑﲔ ﺍﻟﺼﻔﻮﻑ ﻓﺒﻴﻨﺎ ﻫﻢ ﰲ ﺍﻟﺮﻛﻮﻉ ﺇﺫ‬
‫ﻓﻀﺠﺖ ﺍﳌﻼﺋﻜﺔ ﺗﻌﺠﺒﺎﹰ ﻓﺠﺎﺀ ﺟﱪﺍﺋﻴﻞ ﻣﻬﻨﻴﺎ ﻭﻫﻮ ﻳﻘﻮﻝ ﺃﻧﺘﻢ ﺃﻫﻞ ﻓﺄﺷﺎﺭ ﻋﻠﻲ ﺑﻴﺪﻩ ﻓﻄﺎﺭ ﺍﳋﺎﰎ ﺇﱃ ﺍﻟﺴﺎﺋﻞ‬
‫‪.‬ﻟﻴﺬﻫﺐ ﻋﻨﻜﻢ ﺍﻟﺮﺟﺲ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﻳﻄﻬﺮﻛﻢ ﺗﻄﻬﲑﺍ ﺑﻴﺖ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻜﻢ‬

‫‪85‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺎ ﻧﺼﻨﻊ ﺑﻨﻌﻴﻢ ﺯﺍﺋﻞ ﻭﻣﻠﻚ ﺣﺎﺋﻞ ﻭﺩﻧﻴﺎ ﰲ ﺣﻼﳍﺎ ﺣﺴﺎﺏ ﻓﺄﺧﱪ ﺍﻟﻨﱯ ﺑﺬﻟﻚ ﻋﻠﻴﺎﹰ ﻓﻘﺎﻝ ﻋﻠﻲ‬
‫ﻓﺈﻥ ﺃﻋﺘﺮﺽ ﺍﳌﻔﱵ ﻭﻗﺎﻝ ﻛﻴﻒ ﻗﺎﺗﻞ ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻓﺎﳉﻮﺍﺏ ﺇﻧﻪ ﻗﺎﺗﻞ ﻋﻠﻰ ﺣﻖ ﻫﻮ ﻭﰲ ﺣﺮﺍﻣﻬﺎ ﻋﻘﺎﺏ‬
‫‪.‬ﻳﺼﻞ ﺑﻪ ﺇﱃ ﺣﻖ ﻟﻪ‬
‫ﻭﳏﺪﻭﺩ ﻭﻣﻌﺮﻭﻑ ﻭﻣﻌﻠﻮﻡ ﻏﲑ ﻭﺃﻣﺎ ﺍﻟﺘﺤﻜﻴﻢ ﻓﺒﺎﻃﻞ ﻏﲑ ﺻﺤﻴﺢ ﻻﻥ ﺍﻟﺘﺤﻜﻴﻢ ﺇﳕﺎ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻮﺟﻮﺩ‬
‫ﰲ ﻛﺸﻒ ﻣﺎ ﺟﺮﻯ ﻓﻴﻄﻠﻊ ﰲ ﻛﺘﺎﺏ ﺻﻨﻔﺘﻪ ﳎﻬﻮﻝ ﻫﺬﺍ ﻓﻘﻪ‪ .‬ﻭﺷﺮﻉ ﰒ ﻗﻮﻟﻮﺍ ﻣﺎ ﺗﺮﻳﺪﻭﻥ ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻈﺮ‬
‫‪.‬ﻭﲰﻴﺘﻪ ﻛﺘﺎﺏ ﻧﺴﻴﻢ ﺍﻟﺴﻠﻴﻢ‬
‫ﻛﻔﺎﻳﺔ ﻭﻛﺘﺎﺏ ﺭﻳﺎﺽ ﺍﻟﻨﺪﱘ ﻻﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﺃﻧﻈﺮ ﰲ ﻛﺘﺎﺏ ﺍﻷﻗﺎﻟﻴﻢ‪ .‬ﻭﺃﻧﻈﺮ ﰲ ﻭﰲ ﻗﺼﺺ ﺫﻱ ﺍﻟﻘﺮﻧﲔ‬
‫‪.‬ﺍﳌﺴﺎﻟﻚ ﻭﺍﳌﻤﺎﻟﻚ‪ .‬ﻭﻛﺘﺐ ﺍﳌﺎﻭﺭﺩﻱ ﺍﳌﻮﺻﻠﻲ ﻛﺘﺎﺏ‬
‫ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﻓﺄﻋﻠﻢ ﺇﻥ ﺳﻌﺔ ﺍﻷﺭﺽ ﻗﻄﻊ ﺍﻟﻜﻮﻛﺐ ﰲ ﻟﻴﻠﺔ ﰒ ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﺳﻌﺔ ﺍﻷﻓﻼﻙ‬
‫‪.‬ﻓﻘﺪ ﺗﻘﻄﻌﻪ ﺍﻟﻘﻤﺮ ﰲ ﺷﻬﺮ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻔﻠﻚ ﺍﳍﻮﺍﺋﻲ‬
‫ﻳﻘﻄﻌﻪ ﺍﻟﺸﻤﺲ ﰲ ﺳﻨﺔ‪ .‬ﰒ ﻓﻠﻚ ﺯﺣﻞ ﻭﻫﻮ ﺍﻷﻋﻠﻰ ﻓﺄﻧﻈﺮ ﺍﻟﻔﺮﻕ ﰲ ﺍﻟﻘﻄﻊ ﰲ ﻟﻴﻠﺔ ﻭﺷﻬﺮ ﰒ ﺍﻟﻔﻠﻚ ﺍﻟﻨﺎﺭﻱ‬
‫ﺍﻟﻜﺮﺳﻲ ﻭﺍﻟﻌﺮﺵ ﺍﻟﺬﻱ ﻫﻮ ﺳﻘﻒ ﺍﳉﻨﺎﻥ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﱵ ﻭﺍﺣﺪﺓ ﻳﻘﻄﻊ ﻓﻠﻜﻪ ﰲ ﺳﺖ ﻭﺛﻼﺛﲔ ﺳﻨﺔ ﰒ ﻓﻮﻗﻪ‬
‫ﻭﺧﺬ ﺩﻟﻴﻠﻚ ﻣﻦ ﺍﳌﺴﺎﻕ ﺍﳌﺬﻛﻮﺭ ﻓﻤﺎ ﳍﻤﺘﻚ ﻧﺎﻗﺼﺔ ﻻ ﺗﺮﻓﻌﻬﺎ ﺇﱃ ﺩﺭﺝ ﻣﻨﻬﻦ ﺑﻌﺮﺽ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺿﲔ‬
‫ﺳﻬﻢ ﺍﻟﺴﻌﺎﺩﺓ ﺑﻞ ﺃﻧﺖ ﻣﺸﻐﻮﻝ ﺑﻌﻠﻒ ﺍﻟﻨﻔﺲ ﻭﺧﺪﻣﺘﻬﺎ ﻓﺄﻧﺖ ﻛﺎﻟﺬﻱ ﻋﺸﻖ ﲪﺎﺭﺓ ﺍﳌﻌﺎﱄ ﻭﻻ ﺗﻜﺴﻮﻫﺎ‬
‫ﻓﻌﻨﺪ ﺍﻻﻧﺘﺒﺎﻩ ﻓﻔﺎﺗﻪ ﺳﲑ ﺍﻟﻘﺎﻓﻠﺔ ﻓﻈﻬﺮ ﻟﻪ ﻗﺎﻃﻊ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻭﻫﺬﻩ ﺩﺍﺭ ﺃﺣﻼﻡ‪ ،‬ﻭﺍﻷﻧﺒﻴﺎﺀ ﻣﻔﺴﺮﻭﻥ ﺍﳌﻨﺎﻡ ﻓﺎﺷﺘﻐﻞ ‪‬ﺎ‬
‫ﺍﻧﺘﺒﻬﻮﺍ ﻭﻣﺜﻠﻚ ﰲ ﺩﻧﻴﺎﻙ ﻛﻤﺜﻞ ﻃﻔﻠﲔ ﻳﺘﺒﲔ ﻟﻚ ﺻﺤﺔ ﺍﻟﺘﺄﻭﻳﻞ‪ .‬ﺃﻣﺎ ﲰﻌﺖ ﺍﻹﺷﺎﺭﺓ‪ .‬ﻭﺍﻟﻨﺎﺱ ﻧﻴﺎﻡ ﻓﺈﺫﺍ ﻣﺎﺗﻮﺍ‬
‫‪.‬ﺃﺭﻯ ﻏﲑ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻭﺍﻟﻌﺎﱂ ﰲ ﺑﻄﻦ ﻭﺍﺣﺪ ﻗﺎﻝ ﺃﺣﺪﳘﺎ ﻟﺼﺎﺣﺒﻪ ﺃﻣﺎ ﺃﺧﺮﺝ‪ .‬ﻋﺴﻰ ﺃﻥ‬
‫ﺿﻴﻖ ﺑﻄﻦ ﺃﻣﻪ ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﺧﺮﺟﺖ ﺇﱃ ﺳﻌﺔ ﺁﺧﺮﺗﻚ ﻓﻠﻤﺎ ﺧﺮﺝ ﺭﺃﻯ ﺳﻌﺔ ﺍﻟﺪﻧﻴﺎ ﻫﻞ ﻳﻄﻴﺐ ﻟﻪ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ‬
‫ﲪﻞ ﺃﻣﻚ‪ .‬ﻭﻣﺜﻠﻚ ﰲ ﺑﺎﺏ ﻣﻮﻻﻙ ﻛﺮﺟﻞ ﺃﺭﺍﺩ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻻ ﻳﻄﻴﺐ ﻟﻚ ﺍﻟﻌﻮﺩ ﺇﱃ ﺩﻧﻴﺎ ﲪﻠﺘﻚ ﻛﻀﻴﻖ‬
‫ﻛﻠﺒﺎﹰ ﻭﺭﻏﻴﻔﺎﹰ‪ .‬ﻓﺎﻟﻜﻠﺐ ﻳﺼﺪﻩ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﻓﺈﻥ ﻛﺎﻥ ﺫﺍ ﳘﺔ ﻋﺎﻟﻴﺔ ﻣﻠﻚ ﻭﻫﻮ ﺟﺎﺋﻊ ﻓﻮﺟﺪ ﻋﻠﻰ ﺑﺎﺏ ﺍﳌﻠﻚ‬

‫‪86‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻟﺮﻏﻴﻒ ﻓﻴﺪﺧﻞ ﺇﱃ ﺍﳌﻠﻚ ﻓﻴﺤﻈﻰ ﺑﺎﳌﺂﻛﻞ ﺍﻟﻠﻴﻨﺔ ﻭﻳﻨﺴﻰ ﺟﻮﻋﻪ ﻷﻧﻪ ﺷﻐﻞ ﺍﻟﻜﻠﺐ ﺁﺛﺮ ﺣﻀﺮﺓ ﺍﳌﻠﻚ ﻋﻠﻰ‬
‫ﻓﺘﺸﺎﻏﻞ ﺍﻟﻜﻠﺐ ﺑﺎﻟﺮﻏﻴﻒ ﻭﺩﺧﻞ ﺍﻟﺮﺟﻞ ﺇﱃ ﺍﳌﻠﻚ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﳘﺘﻪ ﰲ ﺑﻄﻨﻪ ﺃﻛﻞ ﺭﻏﻴﻔﻪ ﻓﺼﺪﻩ ﺑﺮﻏﻴﻔﻪ‬
‫ﻭﺍﻟﻜﻠﺐ ﻫﺆ ﺍﻟﻜﻠﺐ ﻋﻦ ﺩﺧﻮﻝ ﺍﳌﻠﻚ‪ .‬ﰒ ﻳﺘﻌﻔﻦ ﺍﻟﺮﻏﻴﻒ ﰲ ﺑﻄﻨﻪ‪ .‬ﻓﺒﻌﺪ ﺳﺎﻋﺔ ﺭﻣﺎﻩ ﻓﺪﻧﻴﺎﻙ ﻫﻮ ﺍﻟﺮﻏﻴﻒ‬
‫ﺟﻮﺍﻫﺮ ﺍﻷﻋﻤﺎﻝ ﺗﺸﺮﻑ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺼﺎﺩﻙ ﻋﻦ ﺩﺧﻮﻝ ﺍﳌﻠﻚ ﻓﺎﺭﻡ ﺍﻟﺮﻏﻴﻒ ﺇﱃ ﺍﻟﻜﻠﺐ ﺗﺴﺘﺮﺡ‪ .‬ﻭﺃﻛﺘﺴﺐ ﻣﻦ‬
‫ﺃﺑﻮﺍﺏ ﺍﻟﻘﺼﻮﺭ‪ .‬ﻓﺄﻧﺖ ﻣﺜﺎﻟﻚ ‪‬ﺎ ﻋﻨﺪ ﻋﺮﺽ ﺍﻟﺒﻀﺎﺋﻊ ﻭﻧﻴﻞ ﺍﳌﺪﺧﺮ ﺍﻟﺒﺎﻗﻲ ﰲ ﺩﺍﺭ ﺯﻓﺎﻑ ﺍﳊﻮﺭ ﻭﻓﺘﺢ‬
‫ﺍﲪﻠﻮﺍ ﻣﻦ ﺣﺼﺎﻫﺎ ﺗﻈﻔﺮﻭﺍ‪ .‬ﻓﺼﺎﺣﺐ ﺣﺴﻦ ‪.‬ﻛﺠﻤﺎﻋﺔ ﺳﺎﻓﺮﺕ ﺇﱃ ﻭﺍﺩﻱ ﺍﻟﻈﻠﻤﺎﺕ ﻓﻘﺎﻝ ﳍﻢ ﺍﳋﺒﲑ ﺑﺎﳌﻜﺎﻥ‬
‫‪.‬ﺍﻟﻈﻦ ﲪﻞ ﻓﺄﻭﻗﺮ‪ .‬ﻭﺍﳌﺘﺸﻜﻚ ﺑﻄﻞ ﻓﺘﺤﻘﺮ‬

‫ﻭﻓﺎﺯ ﺧﺮﺟﻮﺍ ﻣﻦ ﺿﻴﺎﺀ ﺍﻟﺸﻤﺲ ﺇﱃ ﺍﻟﻮﺍﺩﻱ ﻭﺷﺎﻫﺪﻭﺍ ﺑﻀﺎﺋﻌﻬﻢ ﻓﺈﺫﺍ ﻫﻲ ﺩﺭ ﻭﻳﻮﺍﻗﻴﺖ ﻓﻨﺪﻡ ﺍﻟﺒﻄﺎﻝ ﻓﻠﻤﺎ‬
‫ﻓﺘﺤﻈﻰ ﻣﻦ ﺍﷲ ﲢﻴﺔ ﺍﳊﻤﺎﻝ ﻓﻬﺬﻩ ﺻﻮﺭﺓ ﺃﻋﻤﺎﻟﻚ ﰲ ﺩﻧﻴﺎﻙ ﻓﺄﻣﺎ ﺃﻥ ﺗﻨﺎﺩﻡ ﻓﺘﺼﲑ ﻏﻼﻣﺎﹰ ﻭﺃﻣﺎ ﺃﻥ ﺗﻌﻤﻞ‬
‫ﺗﻘﻄﻊ ﺷﻴﻨﻚ ﻭﺗﻮﰲ ﺩﻳﻨﻚ ﻭﺳﻼﻣﺎﹰ‪ .‬ﻓﺪﻉ ﻛﱪﻙ ﻭﻗﻠﻞ ﺷﺒﻌﻚ ﻭﻧﻈﻒ ﺑﻄﻨﻚ ﻭﻣﻦ ﺍﻟﻨﻮﻡ ﻋﻴﻨﻚ ﻋﺴﺎﻙ ﺃﻥ‬
‫ﻣﻦ ﻗﺰﺓ ﻭﺣﻼﻭﺗﻚ ﻣﻦ ﳓﻠﺔ ﻭﺧﺒﺰﻙ ﻣﻦ ﻓﺄﻧﺖ ﺍﻟﺬﻱ ﺗﻨﺘﻨﻚ ﺍﻟﻌﺮﻗﺔ ﻭﺗﻮﻫﻨﻚ ﺍﻟﺒﻘﺔ ﻭﺗﻘﺘﻠﻚ ﺍﻟﺸﺮﻗﺔ ﻭﻣﻼﺑﺴﻚ‬
‫ﲰﻌﺖ ﺍﻟﻨﱯ ﺣﺎﺳﺒﺔ ﺍﷲ ﻋﻠﻰ ﺷﺒﻌﻪ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺧﺒﺰ ﻃﻴﻨﺔ ﻭﺃﻧﺖ ﻏﺪﺍ ﻣﺴﺘﻮﺭ ﺑﺎﻟﻠﺒﻨﺔ ﺗﺆﺍﺧﺬ ﺑﻨﻌﻴﻤﻚ ﺃﻣﺎ‬
‫‪.‬ﻟﺘ‪‬ﺴﺄﻟﻦ‪ ‬ﻳ‪‬ﻮﻣ‪‬ﺌﺬٍ ﻋ‪‬ﻦ ﺍﻟﻨ‪‬ﻌﻴﻢ" ﺷﻌﲑ ﻭﲤﺮ ﻭﻗﺎﻝ ﻟﻪ‪" :‬ﺗ‪ ‬ﻢ‪‬‬

‫ﻓﺼﻞ‬

‫ﰲ ﻋﻠﻮ ﺍﳍﻤﻢ ﻭﻧﻴﻠﻬﺎ ﳌﻘﺎﺻﺪﻫﺎ‬

‫ﻟﻨﻴﻞ ﻣﻘﺼﺪ ﺑﺎﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺩﻭﻥ ﻏﲑﻩ ﻣﻦ ﻏﲑ ﻗﻠﺐ ﻗﺎﺻﺪ ﻟﺴﻮﺍﻩ ﺃﻋﻠﻢ ﺃﻥ ﺍﳍﻤﺔ ﻫﻲ ﺇﲨﺎﻉ ﻗﻠﺐ ﺍﳌﻬﺘﻢ ﻭﲨﻌﻪ‬
‫ﻣﻘﺼﺪﻩ ﻟﻨﻴﻞ ﺃﻏﺮﺍﺽ ﻣﺘﻔﺮﻗﺔ ﻛﻤﻦ ﺃﺭﺍﺩ ﺃﻋﻤﺎﻻﹰ ﻻ ﻳﻘﻊ ﰲ ﻳﺪﻩ ﻏﲑ ﻋﻤﻞ ﻭﺻﺎﺣﺐ ﺍﳍﻤﺔ ﻻ ﻳﻜﻮﻥ ﳘﻪ ﰲ‬

‫‪87‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﻓﺮﻭﻉ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﻗﺪﺭ ﻭﺿﻊ ﺍﻟﻨﻔﺲ ﻭﺍﺭﺗﻔﺎﻋﻬﺎ ﺇﻥ ﳘﺔ ﻛﻞ ﺃﺣﺪ ﻋﻠﻰ ﻗﺪﺭ ﻧﻔﺴﻪ ﻭﺍﺣﺪ ﺍﳍﻤﻢ ﻫﻲ‬
‫ﻭﺍﻟﺪﺑﺎﻍ ﻋﻠﻮﻫﺎ ﻭﻃﻬﺎﺭ‪‬ﺎ‪ .‬ﺃﻻ ﺗﺮﻯ ﺇﱃ ﺃﺻﺤﺎﺏ ﺍﻟﺼﻨﺎﺋﻊ‪ ،‬ﺍﳋﺴﻴﺴﺔ ﻛﺎﻟﻜﻨﺎﻑ ﻭﺍﻟﺰﺑﺎﻝ ﻭﺍﻹﺳﻜﺎﻑ ﰲ‬
‫ﺍﻋﺘﺼﺎﺭ ﲬﲑ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﻐﺴﺎﻝ ﻓﻬﺆﻻﺀ ﳘﻤﻬﻢ ﻋﻠﻰ ﻗﺪﺭ ﺧﺴﺎﺋﺲ ﺃﻧﻔﺴﻬﻢ ﺍﻟﻨﺎﺯﻟﺔ ﻟﺴﺎﺑﻖ ﻣﺎ ﻗﺪﺭ ﳍﻢ ﻋﻨﺪ‬
‫‪.‬ﺍﳌﻠﻚ ﻣﻌﺸﻮﻗﻚ ﻓﻼ ﺗﺄﻟﻒ ﺍﳋﺴﺎﺋﺲ ﻣﻦ ﻋﺠﲔ ﺍﻟﻄﺎﻟﻊ ﰲ ﲬﲑ ﺍﻟﻮﻻﺩﺓ ﻭﻫﺬﺍ ﺣﺎﻝ ﻳﺘﻌﻠﻞ ﺑﻪ ﺍﻟﻌﺎﺟﺰ‪ .‬ﺇﺫ‬
‫ﺍﳍﻤﺔ ﻛﻤﺎ ﻛﺎﻧﺖ ﻣﻦ ﺃﻭﻝ ﺍﻟﻔﻴﺾ ﺍﻟﺼﺎﺩﺭ ﻋﻦ ﺍﻟﻨﻔﺲ ﻓﻠﻴﺲ ﻫﺬﺍ ﺃﻧﺴﺎﺑﺎﹰ ﻣﻌﺮﻭﻓﺔ ﺑﺄﺏ ﻭﺃﻡ‪ .‬ﻭﺇﳕﺎ ﻫﻲ ﺑﻌﻠﻮ‬
‫ﺗﺒﺎﻋﺪ ﺍﻟﻔﻴﺾ ﻋﻦ ﺍﻟﻨﻔﺲ ﺍﻟﻜﻠﻴﺔ ﺭﺫﻟﺖ ﺍﳍﻤﻢ ﻛﻤﺎ ﺭﺫﻝ ﺍﳊﻴﻮﺍﻥ ﺑﻌﺪ ﺍﻟﻜﻠﻴﺔ ﳘﻢ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﻠﻮﻙ ﰒ ﻛﻠﻤﺎ‬
‫ﺇﱃ ﳘﺔ ﺍﻟﻔﻴﻞ ﻭﺍﳊﻤﺎﺭ ﰲ ﺍﳌﺄﻛﻞ ﻭﺍﳌﺸﺮﺏ ﻓﻬﺬﺍ ﳘﺔ ﺑﺮﻳﺢ ﻭﻫﺬﺍ ﺗﱭ ﻭﺷﻌﲑ ﻭﺃﻧﻈﺮ ﻓﻴﺾ ﺍﻹﻧﺴﺎﻥ‪ .‬ﺃﻻ ﺗﺮﻯ‬
‫ﺇﱃ ﺍﻟﺼﻨﺎﺋﻊ‪ .‬ﳘﺔ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻭﻫﻮ ﺍﺑﻦ ﻫﻴﻼﻧﺔ ﻭﺃﺑﻮﻩ ﻧﺴﺎﺝ ﻛﻴﻒ ﺗﻌﺮﺽ ﺑﻌﻠﻮ ﺍﳍﻤﺔ ﺇﱃ ﺍﳌﻠﻚ ﻭﱂ ﻳﱰﻝ ﺇﱃ‬
‫ﺑﺬﻛﺮﻩ ﺍﳌﺴﺎﻓﺮﻭﻥ ﻭﺃﲣﺬ ﺍﳌﺘﻘﺪﻣﻮﻥ ﻓﻤﺜﻠﻪ ﰲ ﺍﻟﻌﺎﱂ ﻛﺜﲑ‪ .‬ﻭﻣﻦ ﲨﻠﺔ ﻋﻠﻮ ﳘﺘﻪ ﺇﻇﻬﺎﺭ ﺍﻟﻴﻐﺰﻥ ﺍﻟﺬﻱ ﺃﺷﺎﻉ‬
‫ﺃﳊﺎﻥ ﺍﻷﻓﻼﻙ ﺣﲔ ﺗﺪﻭﺭ ﻭﻳﺴﻤﻊ ﻟﻪ ﻧﻐﻤﺎﺕ ﺑﻄﺮﺍﺋﻖ ﺃﳊﺎﻥ ﺍﳌﻮﺳﻴﻘﺎ ﺍﻟﱵ ﺯﻋﻤﻮﺍ ﺇ‪‬ﺎ ﻣﻌﺘﺼﺮﺓ ﻣﻦ ﺩﻭﺭﺍﺕ‬
‫ﻭﺇﺩﺭﻳﺲ‪ .‬ﻭﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﺯﻋﻤﺖ ﺇﻥ ﺍﻟﻌﻮﺩ ﻣﺘﺨﺬ ﻣﻦ ﺷﻜﻞ ﻃﺎﺋﺮ ﻭﺃﻭﺯﺍﻥ ﻏﲑ ﺧﺎﺭﺟﺔ ﻧﻘﻠﻮﻫﺎ ﻋﻦ ﻣﻮﺳﻰ‬
‫ﳐﺎﺭﺝ ﺑﻌﺪﺩ ﳐﺎﺭﺝ ﺍﻟﻌﻮﺩ ﻭﻫﺬﺍ ﻣﻦ ﲨﻠﺔ ﻓﺮﻭﻉ ﺍﳍﻤﻢ‪ .‬ﻓﻨﻴﻞ ﺍﳌﻘﺎﺻﺪ ﻣﻦ ﻏﲑ ﻣﻌﻠﻖ ﰲ ﺟﺒﻞ ﰲ ﺃﻧﻔﻪ ﺃﻧﻘﺎﺏ‬
‫ﺗﻌﻠﻖ ‪‬ﺎ ﻓﺎﻛﺘﺴﺎﺏ ﺍﳍﻤﻢ ﻭﻧﻴﻞ ﻣﻘﺎﺻﺪﻫﺎ ﻟﻠﻌﻠﻤﺎﺀ ﺑﺎﻟﺪﺭﺱ ﻭﺍﳌﻮﺍﻇﺒﺔ ﻭﺍﳉﻮﻉ ﻭﺍﻟﺼﱪ ﻭﻧﺒﻞ ﳘﺔ ﻏﻢ ﻋﻤﻦ‬
‫‪.‬ﻣﻘﺼﺪ ﺍﳌﻤﻠﻜﺔ ﻫﻮ ﺑﺎﻻﺷﺘﻐﺎﻝ ﻓﻴﻤﺎ ﳚﺬ‪‬ﺎ ﻣﻦ ﺍﻟﺘﻬﺎﺏ‪ .‬ﻭﻣﺎ ﻳﺸﺎﻛﻠﻬﺎ‬
‫ﺳﻌﺎﺩﺍﺕ ﺃﺯﻟﻴﺔ ﻓﻤﻦ ﻗﺪﺭ ﻟﻪ ﰲ ﺍﻟﺴﺎﺑﻖ ﺷﻲﺀ ﺃﺧﺬﻩ ﻭﺑﻠﻐﻪ ﻭﻻ ﳝﺤﻰ ﻣﺎ ﺳﻄﺮ ﻋﻠﻰ ﺟﺒﲔ ﺍﻟﻌﺒﺪ ﻓﺎﻥ ﻗﻠﺖ ﻫﺬﻩ‬
‫ﺍﻟﺴﺎﺑﻖ ﻓﻘﺪ ﺻﺪﻗﺖ ﻭﻟﻜﻦ ﻣﺖ ﲢﺖ ﻏﺒﺎﺭ ﻃﻠﺐ ﺍﻟﻌﺰﻻ ﻋﻠﻰ ﻣﺰﺍﻳﻞ ﺍﻟﺸﻬﻮﺍﺕ ﺑﺎﻟﺬﻝ ﻛﻤﺎ ﻣﺮ ﺑﻚ ﺍﻹﻧﺸﺎﺩ‬
‫‪:‬ﺷﻌﺮ‬
‫ﻭ ﻟﻮ ﻛﺎﻥ ﰲ ﺟﻨﺎﻥ‬ ‫ﺃﻃﻠﺐ ﺍﻟﻌﺰ ﰲ ﻟﻈﻰ ﻭﺫﺭ‬
‫ﺍﳋﻠﻮﺩ‬ ‫ﺍﻟﺬﻝ‬

‫‪88‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﻓﻬﻤﻤﺖ ﺳﻌﺖ ﻛﻼﻣﺎ ﳌﻌﺎﻭﻳﺔ ﺇﺫ ﻗﺎﻝ ﳘﻮﺍ ﲟﻌﺎﱄ ﺍﻷﻣﻮﺭ ﻟﺘﻨﺎﻟﻮﻫﺎ ﻓﺈﱐ ﱂ ﺍﻛﻦ ﻟﻠﺨﻼﻓﺔ ﺃﻫﻼﹰ ﻭﻗﺪ‬
‫ﺍﳌﻨﺘﻬﻰ" ﺃﻧﻪ ‪‬ﺎ ﻓﻨﻠﺘﻬﺎ‪ .‬ﻭﻗﺪ ﺫﻛﺮﺕ ﺣﻜﺎﻳﺔ ﰲ ﻛﺘﺎﺏ "ﺳﺮ ﺧﺰﺍﻧﺔ ﺍﳍﺪﻯ ﻭﺍﻷﻣﺪ ﺍﻷﻗﺼﻰ ﺇﱃ ﺳﺪﺭﺓ‬
‫ﻋﻼﻣﺔ ﻧﻮﺭ ﺷﻌﺸﻌﺎﱐ ﻣﺎﺕ ﺑﻌﺾ ﺍﳌﻠﻮﻙ ﻓﻐﻠﻘﺖ ﺍﳌﺪﻳﻨﺔ ﻭﻗﺎﻟﻮﺍ ﻻ ﲤﻠﻜﻬﺎ ﺇﻻ ﳌﻠﻚ ﻛﺎﻥ ﰲ ﺳﺎﻋﺪﻩ‬
‫ﺍﳌﺘﻘﺪﻡ ﻭﻛﺎﻥ ﺑﻨﻈﺮ ﺇﻟﻴﻪ ﻭﺯﻳﺮ ﻓﻮﺭﺩ ﺇﻟﻴﻬﻢ ﺭﺟﻞ ﻓﻘﲑ ﻭﰲ ﺳﺎﻋﺪﻩ ﻧﻮﺭ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺳﺎﻋﺪ ﺍﳌﻠﻚ‬
‫ﺇﻟﻴﻪ ‪‬ﺪﻳﺔ ﻭﻫﻲ ﻗﺸﺮﺓ ﻣﻦ ﻋﻮﺩ ﻗﻨﺎﺭﻱ ﺍﳌﺪﻳﻨﺔ ﺑﻌﲔ ﺍﻟﺪﺭﺍﻳﺔ ﺑﻌﺪ ﺃﻥ ﻣﻠﻜﻮﻩ ﺍﻟﺒﻠﺪ ﻓﺪﺧﻞ ﺍﻟﻮﺯﻳﺮ‬
‫ﺍﻟﻮﺯﻳﺮ‪ :‬ﻛﺜﲑ ﻣﺜﻞ ﻫﺬﺍ ﳚﺊ ﰲ ‪‬ﺮﻧﺎ ﻓﻘﺎﻝ ﻛﺠﻔﻨﺔ ﻛﺒﲑﺓ ﻓﻘﺎﻝ ﺍﳌﻠﻚ‪ :‬ﻣﻦ ﺃﻳﻦ ﻟﻚ ﻫﺬﺍ؟ ﻓﻘﺎﻝ‬
‫ﲞﱪﻩ ﻭﰲ ﺃﻱ ﺑﻠﺪ ﻳﻜﻮﻥ ﻓﺄﲣﺬ ﺍﻟﻮﺯﻳﺮ ﻟﻪ ﻣﺮﻛﺒﺎﹰ ﻓﺴﺎﺭ ﺣﱴ ﺍﳌﻠﻚ‪ :‬ﻻ ﺗﺴﺘﻘﺮ ﰲ ﺍﻟﻮﺯﺍﺭﺓ ﺣﱴ ﺗﺄﺗﻴﲏ‬
‫ﲞﺮﻭﺟﻪ ﺇﱃ ﺟﺎﻧﺒﻪ ﺍﻵﺧﺮ ﺭﺃﻯ ﺑﻼﺩﺍﹰ ﺃﺷﺠﺎﺭﻫﺎ ﻛﻠﻬﺎ ﻣﺜﻞ ﻫﺪﻳﺘﻪ ﰒ ﺩﺧﻞ ﲢﺖ ﺟﺒﻞ ﻓﻠﻤﺎ ﻗﻄﻌﻪ‬
‫ﻣﻨﻘﻄﻌﲔ ﰲ ﺟﺒﻞ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﻫﺆﻻﺀ ﻭﻳﻔﻌﻠﻮﻥ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻠﻬﻢ ﰲ ﻃﻠﺐ ﺭﺃﻯ ﲨﺎﻋﺔ ﻗﺎﺋﻤﺔ‬
‫ﻳﺘﺠﺮﻋﻮﻥ ﺳﻨﺔ ﻣﻊ ﺃﻧﻮﺍﻉ ﺍ‪‬ﺎﻫﺪﺍﺕ ﻓﻤﻦ ﺭﻗﻰ ﻋﻠﻰ ﺳﺎﻋﺪﻩ ﻧﻮﺭ ﺍﺑﻴﺾ ﻓﻬﻮ ﻣﺴﺘﺤﻖ ﺍﳌﻠﻚ ﺍﳌﻠﻚ‬
‫‪.‬ﻟﺘﺬﻛﺮ ﻋﺎﺩ ﺍﻟﻮﺯﻳﺮ ﺃﺧﱪ ﺍﳌﻠﻚ ﺑﻘﺼﺔ ﻣﺎ ﺭﺁﻩ ﻓﻘﺎﻝ ﺍﳌﻠﻚ‪ :‬ﻻ ﲢﺘﻘﺮ ﻓﺘﺤﻘﺮ ﻭﺳﺎﻓﺮ ﻭﺃﻋﻤﻞ ﻓﻠﻤﺎ‬
‫ﺭﺃﻳﺖ ﺑﻌﻴﻨﻴﻚ ﻣﺸﺎﺭ ﻓﻬﺬﺍ ﻋﻠﻮ ﺍﳍﻤﺔ ﺑﺎﳉﻮﻉ ﻭﺍ‪‬ﺎﻫﺪﺍﺕ ﰒ ﻗﺎﻝ ﻻ ﻳﻐﺮﻧﻚ ﺍﳉﻮﺍﺷﻦ ﻭﺍﻟﺒﻴﺾ‪ .‬ﻭﻗﺪ‬
‫ﺍﻟﻌﻼﻣﺎﺕ ﺑﺴﺮﺍﺋﺮ ﻋﻠﻮ ﺍﳍﻤﺔ ﻓﺈﻥ ﺃﺭﺩﺕ ﺫﻟﻚ ﻓﻌﻠﻴﻚ ﺑﺎﳉﻮﻉ ﻭﺍﻟﻌﻠﻢ ﻭﺍﳋﻠﻮﺍﺕ ﻳﻜﺸﻒ ﻟﻚ‬
‫ﻭﺍﳊﻤﺪ ﺍﷲ ﺭﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻓﺄﻃﻠﺐ ﻭﺟﺪ ﻭﺃﺟﺘﻬﺪ ﻓﻨﻴﻞ ﻣﻘﺎﺻﺪ ﺍﻟﺮﺟﺎﻝ ﻣﻦ ﻏﲑ ﺗﻌﺐ ﻫﺬﻳﺎﻥ‬
‫‪.‬ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺻﻼﺓ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻰ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺁﻣﲔ‬

‫‪89‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

 ‫ﺍﻟﻔﻬﺮﺱ‬

‫ﻣﻘﺪﻣﺔ ‪2 .................................................................................................‬‬

‫ﻓﺼﻞ ﻣﻦ ﻗﺼﺔ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ‪3 .......................................................................‬‬

‫ﻓﺼﻞ ‪5 .............................................................................................‬‬

‫ﺑﺎﺏ ﺍﻟﺘﺮﺗﻴﺐ ﰲ ﻗﻌﻮﺩ ﺍﳌﻠﻚ ﻭﺳﻴﺎﺳﺘﻪ ﻭﻧﻮﻣﻪ ﻭﻟﻴﻠﺘﻪ ‪5 ..............................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻷﻭﱃ ‪7 ......................................................................................‬‬

‫ﻓﺼﻞ ‪7 .............................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪10 ....................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪11 ....................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪13 ....................................................................................‬‬

‫ﻓﺼﻞ ‪15 ...........................................................................................‬‬

‫‪90‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﳋﺎﻣﺴﺔ ‪16 ..................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ‪17 .................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ ‪19 ..................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻣﻨﺔ ‪20 ....................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ‪21 ...................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﻌﺎﺷﺮﺓ ‪23 ..................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ‪39 ............................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ‪40 .............................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ‪42 .............................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ‪44 ............................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ‪48 ...........................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ‪54 ..........................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ‪57 ...........................................................................‬‬

‫‪91‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ ‪62 .............................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ ‪65 ...........................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﻌﺸﺮﻭﻥ ‪68 .................................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪71 .......................................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‪75 .........................................................................‬‬

‫ﻭﺍﳌﻜﺎﺷﻔﺔ ﻭﺍﳌﻮﺍﻋﻆ ﻭﺍﻟﺰﻭﺍﺟﺮ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ‪75 .................................................‬‬

‫ﺍﳌﻘﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ ‪80 .........................................................................‬‬

‫ﻓﺼﻞ ‪84 ...........................................................................................‬‬

‫ﻓﺼﻞ ‪87 ...........................................................................................‬‬

‫ﰲ ﻋﻠﻮ ﺍﳍﻤﻢ ﻭﻧﻴﻠﻬﺎ ﳌﻘﺎﺻﺪﻫﺎ ‪87 .................................................................‬‬

‫‪To pdf: www.al‬‬

‫‪www.al-mostafa.com‬‬

‫‪92‬‬ ‫ﺳﺮ ﺍﻟﻌﺎﳌﲔ ﻭ ﻛﺸﻒ ﻣﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ‪-‬ﺍﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ‬