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ﺗﻔﺮf
ﻫﺬ jﻟﻤﺠﺘﻤﻌﺎ $ﺗﺰ5ﻫﻲ ﺑﻌﻘﻴﺪﺗﻬﺎ ﻟﻀﺎﻟﺔ ﻟﺒﻌﻴﺪ dﻋﻦ ﻫﺪ lﷲ ﺗﺰ l5ﻟﺪﻳﻦ ﻟﺤﻖ ﺗﺤﻂ ﻣﻦ ﻗﺪ.j
ﻻ ﻏﺮ ،ﻓﺎﻟﺨﻠﻂ ﺑﻴﻦ ﻟﺤﻖ ﻟﺒﺎﻃﻞ ﻟﺼﺤﻴﺢ ﻟﺨﻄﺄ ﺳﻤﺔ ﺻﻴﻠﺔ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ $ﻟﻼ5ﻳﻨﻴﺔ.
ﻟﺼﻮ .pﻫﻲ ﺗﻌﺪ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ $ﻟﺘﻲ ﻓﺴﻘﺖ
ﻟﺮﻣﻨﺴﻴﺔ ﺣﺪ dﻣﻦ ﻟﺘﺮﻫﺎ $ﻟﺘﻲ ﻳﺰﻋﻢ ﻧﻬﺎ ﻣﻦ ّ
ﻋﻦ ﻣﺮ ﷲ ﻣﻴﺰ dﺳﻨﻴﺔ ﺗﻠﻴﻖ ﺑﺄﻓﺎﺿﻞ ﻟﻨﺎ: .Sﻻ ﻧﻬﺎ ،ﻛﻤﺎ ﺳﻴﺘﻀﺢ ﻣﻦ ﺗﻔﺼﻴﻠﻨﺎ ﻟﻘﻮ Oﻓﻴﻬﺎ ،ﻧﻬﺞ ﺧﻄﻴﺮ
ﻣﺮ .ٍ5ﺧﻄﺮ ﻣﺎ ﻓﻲ ﻟﺮﻣﻨﺴﻴﺔ ﻫﻮ ﻓﻀﻬﺎ ﻟﻠﻌﻘﻞ ﻟﺬ lﺗﻌﺪ jﻧﻘﻴﻀﺎ ﻟﻔﻠﺴﻔﺘﻬﺎ.
:ﻫﺪﻓﻨﺎ ﻣﻦ ﺗﺄﻟﻴﻒ ﻫﺬ ﻟﻜﺘﺎ pﻫﻮ ﻟﻔﺖ ﻷﻧﻈﺎ :ﻟﻰ ﺣﻘﻴﻘﺔ ﻟﺮﻣﻨﺴﻴﺔ : ،ﺑﺪ $ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ
ﺳﻴﻤﺎ ﻟﺒﺮ ،dGﻣﺬﻫﺐ ﻳﻔﻀﻲ :ﻟﻰ ﻣﺨﺎﻃﺮ ﻣﺤﻘﻘﺔ ﻟﻠﻔﺮ 5ﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ ﺣﺪ ﺳﻮ .Gﻛﻤﺎ ﺳﻨﺒﻴﻦ ﻟﻨﺠﺎd
ﻣﻦ ﺷﺮ ﻫﺬ ﻟﻤﺬﻫﺐ ﻣﺮ ﻣﻴﺴﻮ8 ،ﻟﻚ ﺑﺎﻟﺮﺟﻮ: Iﻟﻰ ﻟﻘﺮ Vﺑﻮﺻﻔﻪ ﺳﺒﻴﻞ ﻟﻬﺪ tﻷﺣﺪ ﻟﺬl
ﻧﺰﻟﻪ ﷲ ﻟﻠﺒﺸﺮ .ﺳﻨﻮ 5ﻣﺜﻠﺔ ﻛﺜﻴﺮ dﻟﻠﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻣﻦ ﻳﺘﺒﻊ ﻟﻘﺮ Vﻻ ﻳﻤﻜﻦ ﺑﺤﺎّ O
ﻳﻄﺮf
ﻟﻌﻘﻞ ﻳﺰﻫﺪ ﻓﻴﻪ ﻷﺟﻞ ﻣﺒﺎ u5ﻣﻨﻄﻠﻘﻬﺎ ﻋﻤﺪﺗﻬﺎ ﻟﻌﺎﻃﻔﺔ ﺣﺪﻫﺎ.
ﺣﻮ ﻟﻜﺎﺗﺐ
ﻟﺪ ﻋﺪﻧﺎ ﻗﻄﺎ ﻋﺎ ،١٩٥٦ﻫﻮ ﻳﺴﺘﻌﻤﻞ ﻻﺳﻢ
ﻟﻤﺴﺘﻌﺎ ﻫﺎ ﻳﺤﻴﻰ .ﻣﻨﺬ ﻟﺜﻤﺎﻧﻴﺎ $ﻣﻦ ﻟﻘﺮ
ﻟﻤﺎﺿﻲ ﻛﺘﺐ ﻋﺪ ً5ﻛﺒﻴﺮً ﻣﻦ ﻟﻤﺆﻟﻔﺎ $ﻓﻲ ﻣﻮﺿﻴﻎ
ﻣﺨﺘﻠﻔﺔ: ،ﻳﻤﺎﻧﻴﺔ ﻋﻠﻤﻴﺔ ﺳﻴﺎﺳﻴﺔ: ،ﻻ ﺟﺎﻧﺐ 8ﻟﻚ
ﻳﻮﺟﺪ ﻟﻠﻜﺎﺗﺐ ﻣﺆﻟﻔﺎ $ﻓﻲ ﻏﺎﻳﺔ ﻷﻫﻤﻴﺔ ﺗﻜﺸﻒ
Jﻳﻒ ﺗﺒﺎ Iﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ،ﺗﻔﻨﺪ 5ﻋﺎGﺗﻬﻢ ،ﺗﻔﻀﺢ
ﻟﺼﻼ $ﻟﺨﻔﻴﺔ ،ﺑﻴﻦ ﻟﺪﻳﻨﻴﺔ ﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ$
ﻟ ّﺪﻣﻮﻳﺔ.
ﻫﺪ Rﻟﻤﺆﻟﻒ ﻟﺮﺋﻴﺴﻲ ﻣﻦ Gﻋﻤﺎﻟﻪ ﻫﻮ :ﻳﺼﺎO
ّ
ﻟﺘﻔﻜﺮ ﻧﻮ ﻟﻘﺮ Vﻟﻜﺮﻳﻢ :ﻟﻰ ﺷﺘﻰ ﺑﻘﺎ Iﻟﻌﺎﻟﻢ5 ،ﻓﻊ ﻟﻨﺎ Sﺑﺬﻟﻚ :ﻟﻰ ﻟﺘﻔﻜﻴﺮ
ﻓﻲ ﻗﻀﺎﻳﺎ :ﻳﻤﺎﻧﻴﺔ ﺳﺎﺳﻴﺔ ﻣﺜﻞ ﺟﻮ 5ﷲ ﺗﻌﺎﻟﻰ ﺣﺪﻧﻴﺘﻪ ،ﻟﻴﻮ ﻵﺧﺮ ،ﻛﺬﻟﻚ
ﻛﺸﻒ ﻷﺳﺲ ﻟﻤﺘﻬﺎﻧﺔ ﻟﻨﻈﻢ ﻟﺠﺎﺣﺪﻳﻦ ﺳﻠﻮﻛﻴﺎﺗﻬﻢ ﻟﻤﻨﺤﺮﻓﺔ: .ﻟﻰ ﺣ ّﺪ ﻵ
ﺗﺮﺟﻢ ﻟﻠﻜﺎﺗﺐ ﻧﺤﻮ ٢٥٠ﻣﺆﻟﻔﺎً :ﻟﻰ ٥٧ﻟﻐﺔ ﻣﺨﺘﻠﻔﺔ ،ﻫﻲ ﺗﺤﻀﻰ ﺑﺎﻫﺘﻤﺎ ﺑﺎﻟﻎ
ﻟﻘﺮ .Gﺑﺈ 8ﷲ ﺗﻌﺎﻟﻰ ﺳﻮ Rﺗﻜﻮ ﻛﻠﻴﺎ $ﻫﺎ ﻣﻦ ﻗﺒﻞ ﺷﺮﻳﺤﺔ ﺳﻌﺔ ﻣﻦ ّ
ﻳﺤﻴﻰ ﺧﻼ Oﻟﻘﺮ ﻟﻮﺣﺪ ﻟﻌﺸﺮﻳﻦ ،ﺳﻴﻠﺔ ﻟﻠﺒﻠﻮ cﺑﺎﻹﻧﺴﺎ ﻓﻲ ﺷﺘﻰ ﻧﺤﺎG
ﻟﻌﺎﻟﻢ :ﻟﻰ ﻣﺮﺗﺐ ﻟﺴﻜﻴﻨﺔ ﻟﺴﻼ ﻟﺼﺪ eﻟﻌﺪ Oﻟﺠﻤﺎ Oﻟﺴﻌﺎd5
ﻟﺘﻲ ﺟﺎ Gﻟﺘﻌﺮﻳﻒ ﺑﻬﺎ ﻓﻲ ﻟﻘﺮ Vﻟﻜﺮﻳﻢ.
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ﺣﻮ ﳌﺆﻟﻒ
ﻳﺘﻜﻮ ﻻﺳﻢ ﻟﻤﺴﺘﻌﺎ ﻟﻠﻜﺎﺗﺐ ﻣﻦ "ﻫﺎ" "ﻳﺤﻴﻰ" ﻓﻲ ﻛﺮ ﻣﻮﻗﺮ ﻟﻠﻨﺒﻴﻴﻦ ﻟﻠﺬﻳﻦ
ﺟﺎ;ﻻ ﺿﺪ ﻟﻜﻔﺮ ﻹﻟﺤﺎ; ،ﺑﻴﻨﻤﺎ ﻳﻈﻬﺮ ﻟﺨﺎﺗﻢ ﻟﻨﺒﻮ 5ﻋﻠﻰ ﻟﻐﻼ 1ﻣ ًﺰ ﻻﺗﺒﺎ .ﻟﻤﻌﺎﻧﻲ ﻟﺘﻲ
ﺗﺤﺘﻮﻳﻬﺎ ﻫﺬ Iﻟﻜﺘﺐ ﺑﻤﻀﻤﻮ ﻫﺬ ﻟﺨﺎﺗﻢ .ﻳﺸﻴﺮ ﻫﺬ ﻟﺨﺎﺗﻢ ﻟﻨﺒﻮE 5ﻟﻰ ّ Dﻟﻘﺮ Aﻟﻜﺮﻳﻢ
ﻫﻮ Aﺧﺮ ﻟﻜﺘﺐ ﻟﺴﻤﺎﻳﺔ ّ D ،ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﻫﻮ ﺧﺎﺗﻢ ﻟﻨﺒﻴﻴﻦ .ﻗﺪ ﺗﺨﺬ
ﻼ ﻣﺮﺷ ًﺪ ،ﻓﻲ ﺟﻤﻴﻊ ﻟﻤﺆﻟﻔﺎD Oﺧﺬ ﻟﻌﻬﺪ ﻟﻜﺎﺗﺐ ﻟﻨﻔﺴﻪ ﻟﻘﺮ Aﻟﻜﺮﻳﻢ ﻟﺴﻨﺔ ﻟﻨّﺒﻮﻳﺔ ;ﻟﻴ ً
ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﻨﺴﻒ ﺟﻤﻴﻊ ﻷﺳﺲ ﻟﺘﻲ ﺗﻘﻮ Tﻋﻠﻴﻬﺎ ﻟﻨﻈﻢ ﻹﻟﺤﺎ;ﻳﺔ Eﺑﻄﺎ ﻛﻞ ﻟﻤﺰﻋﻢ ﻟﺘﻲ
ﺗﻘﻮ Tﻋﻠﻴﻬﺎ ﻟﺤﺮﻛﺎ Oﻟﻤﻨﺎﻫﻀﺔ ﻟﻠ ّﺪﻳﻦ .ﻳﻌﺘﺒﺮ ﻫﺬ ﻟﺨﺎﺗﻢ ﻟﺬَ 5ﻣﻬﺮ ﺑﻪ ﻛﺘﺒﻪ ﺑﻤﺜﺎﺑﺔ ٍ
Eﻋﻼ ﻋﻦ
Dﻫﺪﻓﻪ ﻫﺬ.I
ﺗﺪ ﺟﻤﻴﻊ ﻛﺘﺐ ﻟﻤﺆﻟﻒ ﺣﻮ ﻫﺪ 1ﺋﻴﺴﻲ ﻫﻮ ﺗﺒﻠﻴﻊ ﻧﻮ ﻟﻘﺮ Aﺳﺎﻟﺘﻪ ﻟﺠﻤﻴﻊ ﻟﻨﺎ،Z
ﺣﺜﻬﻢ ﻋﻠﻰ ﻹﻳﻤﺎ ﺑﻮﺟﻮ; ﷲ ﺣﺪﻧﻴﺘﻪ ﻟﻴﻮ Tﻵﺧﺮ ،ﻋﺮ^ ﺗﻬﺎﻓﺖ ﻟﻨﻈﻢ ﻹﻟﺤﺎ;ﻳﺔ
ﻓﻀﺤﻬﺎ ﻋﻠﻰ ﻟﻤﻺ.
ﺗﺤﻀﻰ ﻛﺘﺐ ﻫﺎ ﻳﺤﻴﻰ ﺑﻘﺒﻮ ﻫﺘﻤﺎ Tﻛﺒﻴﺮﻳﻦ ﻓﻲ ﺷﺘﻰ Dﻧﺤﺎ bﻟﻌﺎﻟﻢ؛ ﻣﻦ ﻟﻬﻨﺪ Eﻟﻰ
Dﻣﺮﻳﻜﺎ ،ﻣﻦ Eﻧﻜﻠﺘﺮ Eﻟﻰ Dﻧﺪﻧﻴﺴﻴﺎ ،ﻣﻦ ﺑﻮﻟﻮﻧﻴﺎ Eﻟﻰ ﻟﺒﻮﺳﻨﺔ ،ﻣﻦ Eﺳﺒﺎﻧﻴﺎ Eﻟﻰ ﻟﺒﺮcﻳﻞ ،ﻣﻦ
ﻣﺎﻟﻴﺰﻳﺎ Eﻟﻰ Eﻳﻄﺎﻟﻴﺎ ،ﻣﻦ ﻓﺮﻧﺴﺎ Eﻟﻰ ﺑﻠﻐﺎﻳﺎ ﺳﻴﺎ.
ﺗﺮﺟﻤﺖ ُﻛﺘﺐ ﻟﻤﺆﻟّﻒ Eﻟﻰ ﻟﻌﺪﻳﺪ ﻣﻦ ﻟ ّﻠﻐﺎ Oﻷﺟﻨﺒﻴﺔ ،ﻣﻦ ﺑﻴﻦ ﺗﻠﻚ ﻟﻠﻐﺎ :Oﻹﻧﻜﻠﻴﺰﻳﺔ
ﻟﻔﺮﻧﺴﻴﺔ ﻷﻟﻤﺎﻧﻴﺔ ﻹﻳﻄﺎﻟﻴﺔ ﻹﺳﺒﺎﻧﻴﺔ ﻟﺒﺮﺗﻐﺎﻟﻴﺔ ﻷ;ﻳﺔ ﻟﻌﺮﺑﻴﺔ ﻷﻟﺒﺎﻧﻴﺔ ﻟﺮﺳﻴﺔ
ﻟﺒﻮﺳﻨﻴﺔ ﻹﻳﻐﻮﻳﺔ ﻻﻧﺪﻧﻴﺴﻴﺔ ﻟﻤﺎﻻﻳﺔ ﻟﺒﻨﻐﺎﻟﻴﺔ ﻟﺼﺮﺑﻴﺔ ﻟﺒﻠﻐﺎﻳﺔ ﻟﺼﻴﻨﻴﺔ
ﻟﺴﻮﺣﻠﻴﺔ )ﻟﻐﺔ ﻣﺴﺘﻌﻤﻠﺔ ﻓﻲ ﺗﻨﺰﻧﻴﺎ( ﻟﻐﺔ ﻟﻬﻮﺳﻪ )ﻟﻐﺔ ﻣﻨﺘﺸﺮ ﻓﻲ Eﻓﺮﻳﻘﻴﺎ( ،ﻟﻐﺔ ﻟ ّﺪﻳﻮﻟﻬﻲ
)ﻟﻐﺔ ﻣﺴﺘﺨﺪﻣﺔ ﻓﻲ ﻣﻮﻳﺲ( ﻟﺪﻧﻤﺎﻛﻴﺔ ﻟﻤﺠﺮﻳﺔ ﻏﻴﺮﻫﺎ ﻣﻦ ﻟﻠﻐﺎ .OﻫﻨﺎE jﻗﺒﺎ ﻛﺒﻴﺮ
ﻋﻠﻰ ﻗﺮ bﻫﺬ Iﻟﻜﺘﺐ ﺑﻬﺬ Iﻟﻠﻐﺎ.O
ﻛﺒﻴﺮ ﻓﻲ ﻛﺎﻓﺔ Dﻧﺤﺎ bﻟﻌﺎﻟﻢ .ﻗﺪ ﻛﺎﻧﺖ
ﻟﻘﺪ Dﺛﺒﺘﺖ ﻫﺬ Iﻟﻤﺆﻟﻔﺎ Oﺟﺪﺗﻬﺎ ،ﺟﺪ Oﺗﻘﺪﻳﺮ ً
ﺳﺒﺒًﺎ ﻓﻲ ﻫﺪﻳﺔ ﻛﺜﻴﺮ ﻣﻦ ﻟﻨﺎE Zﻟﻰ ﻃﺮﻳﻖ ﻹﻳﻤﺎ ﺳﺎﻫﻤﺖ ﻣﻦ ﺟﺎﻧﺐ Aﺧﺮ ﻓﻲ ﺗﻘﻮﻳﺔ Eﻳﻤﺎ ﻛﺜﻴﺮ
ﻣﻦ ﻟﻤﺆﻣﻨﻴﻦ .ﻛﻞ ﻣﻦ ﻳﻘﺮ Dﻫﺬ Iﻟﻜﺘﺐ ﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ ﻳﻼﺣﻆ ﺑﻮﺿﻮ oﻟﺤﻜﻤﺔ ﻟﺒﺎﻟﻐﺔ ﻟﺘﻲ ﺗﻜﻤﻦ
ﻓﻴﻬﺎ ﻟﺴﻬﻮﻟﺔ ﻟﻤﻮﺟﻮ; ﺑﻴﻦ ﺛﻨﺎﻳﺎ ﺳﻄﻮﻫﺎ ﻟﺼﺪ rﻟﺬ 5ﻳﻤﻴﺰ Dﺳﻠﻮﺑﻬﺎ ﻟﻌﻤﻖ ﻓﻲ ﺗﻨﺎ
ﻟﻘﻀﺎﻳﺎ ﻟﻌﻠﻤﻴﺔ .ﻣﺎ ﻳﻤﻴّﺰ ﻫﺬ IﻟﻤﺆﻟﻔﺎD Oﻳﻀﺎ ُﺳﺮﻋﺔ ﺗﺄﺛﻴﺮﻫﺎ ﺿﻤﺎ ﻧﺘﺎﺋﺠﻬﺎ ﻋﺪ Tﻟﻘﺪ ﻋﻠﻰ
ﻧﻘﺾ ﻣﺎ ﻓﻴﻬﺎ ;ﺣﻀﻪ .ﻛﻞ ﻣﻦ ﻳﻘﺮ Dﻫﺬ Iﻟﻜﺘﺐ ﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ ﺑﻌﻤﻖ ﻟﻦ ﻳﻜﻮ ﺑﺈﻣﻜﺎﻧﻪ ﺑﻌﺪ ﻟﻚ
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ﻟ ّﺪﻓﺎ ﻋﻦ ﻟﻔﻠﺴﻔﺎ ﻟﻤﺎﻳﺔ ﻵ ﻹﻟﺤﺎﻳﺔ ﻷﻓﻜﺎ ﻟ ُﻤﻨﺤﺮﻓﺔ ﻷﺧﺮ.
34ﺣﺪ /0 1ﻧﺎﻓﺢ ﻣﻨﺎﻓﺢ ﻋﻦ ﺗﻠﻚ ﻟﻨﻈﺮﻳﺎ ﺑﻌﺪ ﻣﻄﺎﻟﻌﺔ ﻫﺬ" ﻟﻤﺆﻟﻔﺎ ﻓﻠﻦ
ﺗﻢ ﺣﻀﻪ 4ﺑﻄﺎﻟﻪ .ﻻ ﺷﻚ ﻟﻌﻠﻤﻲ ﻗﺪ ّ
ّ ﻟﺴﻨﺪ ﻳﻜﻮ3 /ﻟﻚ ﺳﻮ ﻋﻦ ﻋﻨﺎ ٍ ﻋﺎﻃﻔﻲ ّ
ﻷّ /
ﺣﺠﺠﻪ ﻟ ّﺪﻣﻐﺔ .ﻟﻜﺎﺗﺐ ﻻ ﻳﺴﻌﻰ /0ﻫﺬ" ﻟﺨﺼﺎﺋﺺ ﻧﺎﺑﻌﺔ ﻣﻦ ﻗﻮ Fﺣﻜﻤﺔ ﻟﻘﺮُ /D
ﻣﻦ ﻋﻤﻠﻪ ﻫﺬ 4ﻟﻰ ﻧﻴﻞ ﻟﻤﺪﻳﺢ ﻟﺜﻨﺎ 4ﻧﻤﺎ ﻫﺪﻓﻪ ﻏﺎﻳﺘﻪ ﻫﺪﻳﺔ ﻟﻨﺎ Mﻟﺴﻴﺮ ﺑﻬﻢ
R0ﺑﺢ 0ﻣﻜﺴﺐ ﻣﺎ ّ.R ﻓﻲ ﻃﺮﻳﻖ ﻹﻳﻤﺎ ،/ﻛﻤﺎ /ّ 0ﻟﻴﺲ ﻫ ّﻤﻪ ﺗﺤﺼﻴﻞ ّ
ﻋﻠﻰ ﺿﻮ ﻫﺬ" ﻟﺤﻘﺎﺋﻖ ،ﻓﺈ /ﻟﺬﻳﻦ ﻳﺴﺎﻫﻤﻮ /ﻓﻲ ﻧﺸﺮ ﻫﺬ" ﻟﻜﺘﺐ ﻳﺤﺜﻮ/
ﻟﻨﺎ Mﻋﻠﻰ ﻗﺮﺗﻬﺎ ﻟﺘﻜﻮ /ﺳﻴﻠﺔ ﻟﻬﺪﻳﺘﻬﻢ ﻫﻢ ﻓﻲ ﻟﺤﻘﻴﻘﺔ ﻳﻘﺪﻣﻮ /ﺧﺪﻣﺔ ﻟﻠﺪﻳﻦ
ﻻ ﺗﻘ ّﺪ ﺑﺜﻤﻦ.
ﻋﻠﻰ ﻫﺬ ﻷﺳﺎ ،Mﻓﺈ ّ /ﻟﻌﻤﻞ ﻋﻠﻰ ﻧﺸﺮ ﻟﻜﺘﺐ ﻟﺘﻲ ﺛﺒﺖ ﺑﺎﻟﺘﺠﺮﻳﺔ 0ﻧﻬﺎ ﺗﺸﻮZ
ﺗﺄﺛﻴﺮ
ﻟﺸﻜﻮ` ﻟﺘﺮ ّ ﻻ ﺗﻤﻠﻚ ً ﻷ3ﻫﺎ /ﺗُﺪﺧﻞ ﻟﺒﻠﺒﻠﺔ ﻋﻠﻰ ﻷﻓﻜﺎ ﺗﺰﻳﺪ ﻣﻦ ّ
ﻗﻮﻳّﺎ ﺣﺎﺳ ًﻤﺎ ﻓﻲ ﻃﺮ ﻟﺸﺒﻬﺎ ﻣﻦ ﻟﻘﻠﻮ ،cﻳُﻌﺘﺒﺮ َﻣﻀﻴﻌ ًﺔ ﻟﻠﺠﻬﺪ ﻟﻮﻗﺖ .ﻣﻦ
ﻟﻮﺿﺢ /0ﻫﺬ" ﻟﻤﺆﻟﻔﺎ ﻟﻢ ﺗﻜﻦ ﻟﺘﺘﺮ` ﻛﻞ ﻫﺬ ﻟﺘﺄﺛﻴﺮ ﻟﻮ ﻛﺎﻧﺖ ﺗﺮﻛﺰ ﻋﻠﻰ ﺑﻴﺎ/
ﻟﻘﻮ Fﻷﺑﻴﺔ ﻟﻠﻜﺎﺗﺐ 0ﻛﺜﺮ ﻣﻦ ﺗﺮﻛﻴﺰﻫﺎ ﻋﻠﻰ ﻟﻬﺪ dﻟﺴﺎﻣﻲ ﻟﻤﺘﻤﺜﻞ ﻓﻲ ﻫﺪﻳﺔ ﻟﻨﺎ.M
ﻣﻦ ﻟﺪﻳﻪ 0ﻧﻰ ﺷﻚ ﻓﻲ 3ﻟﻚ ﻓﻴﻤﻜﻨﻪ /0ﻳﺘﺤﻘّﻖ ﻣﻦ /0ﻟﻐﺎﻳﺔ ﻟﻘﺼﻮ ﻫﻲ ﺣﺾ
ﻹﻟﺤﺎ ﻧﺸﺮ 0ﺧﻼ iﻟﻘﺮ /Dﻣﻦ ﺧﻼ hﺗﺄﺛﻴﺮ ﻫﺬ ﻟﺠﻬﺪ 4ﺧﻼﺻﻪ ﻧﺠﺎﺣﻪ.
ﻳﺘﻌﻴﻦ `4ﺣﻘﻴﻘﺔ ﻣﻬﻤﺔ ،ﻫﻲ /0ﻟﻈﻠﻢ ﻟﻔﻮﺿﻰ ﻟﺴﺎﺋﺪﻳﻦ ﻟﻴﻮ jﻓﻲ 0ﻧﺤﺎ
ﺗﺤﻜﻢ ﻟﻔﻜﺮ ﻹﻟﺤﺎ Rﻓﻲ ﺷﺆ/ ﻷ kﻣﺎ ﻳﺘﻌﺮ kﻟﻪ ﻟﻤﺴﻠﻤﻮ /ﻣﻦ َ 30ﺳﺒﺒﻪ ّ
ﻟﻌﺎﻟﻢ .ﻟﻄﺮﻳﻖ ﻟﺬ Rﻳﻀﻤﻦ ﻟﺨﻼ lﻣﻦ ﻫﺬ ﻛ ّﻠﻪ ﻫﻮ 4ﻟﺤﺎ iﻟﻬﺰﻳﻤﺔ ﺑﺎﻟﻔﻜﺮ
ﻹﻟﺤﺎ Rﺑﻴﺎ /ﺣﻘﺎﺋﻖ ﻹﻳﻤﺎ4 /ﺟﻼ ﻷﺧﻼ iﻟﻘﺮDﻧﻴﺔ ﺑﺤﻴﺚ ﻳُﺼﺒﺢ ﻟﻨّﺎM
ﻗﺎﻳﻦ ﻋﻠﻰ ﻟﺘﻤﺴﻚ ﺑﻬﺎ .ﺑﺎﻟﻨﻈﺮ 4ﻟﻰ ﺣﺎﻟﺔ ﻟﻌﺎﻟﻢ ﻣﺎ ﻳُﺮ ﻟﻪ ﻣﻦ ﻣﺰﻳﺪ
ﻟﺸﺮ ﻟﺪﻣﺎ ﻓﺈﻧﻪ ﻣﻦ ﻟﻀﺮ Rﻟ ُﻤﺴﺎﻋﺔ ﺟﺮ" 4ﻟﻰ ﻟﻔﺴﺎ ّ ّ
ﻗﺪ ﻟﻤﺴﺘﻄﺎ 4ﻟﻰ ﻟﻘﻴﺎ jﺑﻤﺎ ﻫﻮ ﺿﺮ4 ،Rﻻ ﻓﻘﺪ ﻳُﻘﻀﻰ
ﻻ ﺣﻴﻦ ﻣﻨﺎ .lﺧﻼ hﻟﻘﺮ /ﻟﻮﺣﺪ ﻟﻌﺸﺮﻳﻦ، ﻷﻣﺮ َ
ﺗﻜﻮ /ﻛﻠﻴّﺎ ﻫﺎ /ﻳﺤﻴﻰ -ﻣﻦ ﺧﻼh ﺑﺈ /3ﷲ ﺗﻌﺎﻟﻰ ﺳﻮُ d
ﻧﻬﻮﺿﻬﺎ ﺑﻬﺬ" ﻟﻤﻬ ّﻤﺔ -ﻟﻮﺳﻴﻠﺔ ﻟﻠﻮﺻﻮ hﺑﺎﻟﻨّﺎ4 Mﻟﻰ ﻣﺮﺗﺐ
ﻟﺴﻜﻴﻨﺔ ﻟﺴﻼ jﻟﺼﺪ iﻟﻌﺪ hﻟﺠﻤﺎ hﻟﺴﻌﺎF
ﻟﺘﻲ 0ﺿﺤﻬﺎ ﻟﻨﺎ ﻟﻘﺮ /Dﻟﻜﺮﻳﻢ.
2
ﻟﺮﻣﻨﺴﻴﺔ:
ﺳﻼ ﺑﻴﺪ
ﻟﺸﻴﻄﺎ
ﻫﺎ ﻳﺤﻴﻰ
5
4
ﻟﻰ ﻟﻘﺮ ﻟﻜﺮ
! ﻟﻤﻮﺿﻴﻊ ﻹﻳﻤﺎﻧﻴﺔ ﻟﻤﻮﺟﻮ ﻓﻲ ﺟﻤﻴﻊ ﻛﺘﺐ ﻟﻤﺆﻟﻒ ﻣﺸﺮ
ﺣﺔ
ﻣﻮﺿﺤﺔ ﻓﻲ ﺿﻮ
ﺟﻤﻴﻌﺎ !ﻟﻰ ﻓﻬﻢ ﻫﺬ' ﻵﻳﺎ
%ﻟﻌﻴﺶ
ﻓﻘﺎ
ﻵﻳﺎ %ﻟﻘﺮ5ﻧﻴﺔ
.ﻫﺬ' ﻟﻜﺘﺐ ﺗﺪﻋﻮ ﻟﻨﺎً .
ﻟﺘﻌﺎﻟﻴﻤﻬﺎ .ﻟﻘﺪ ﺗﻢ ﺷﺮ Aﺟﻤﻴﻊ ﻟﻤﻮﺿﻴﻊ ﻟﻤﺘﻌﻠﻘﺔ ﺑﺂﻳﺎ %ﷲ ﺑﺤﻴﺚ ﻻ ﺗﺒﻘﻰ ﻫﻨﺎ 89 :ﺷﺒﻬﺔ
9ﺗﺮ ﻓﻲ Lﻫﻦ ﻟﻘﺎ ! .JKﻷﺳﻠﻮ Gﻟﺴﻠﺲ
ﻟﺴﻬﻞ
ﻟﺮﺻﻴﻦ ﻟﻤﻨﺒﻌﺚ ﻣﻦ ﻟﻘﻠﺐ ﻫﻮ
ﻳﺴﺮ ﻓﻬﻢ ﻫﺬ' ﻟﻜﺘﺐ ﻣﻦ ﻗِﺒﻞ ﻟﺠﻤﻴﻊ ﺻﻐﺎ
Kﻛﺒﺎ
،Kﻣﻦ ﻛﻞ ﻓﺌﺎ %ﻟﻤﺠﺘﻤﻊ، ﻟﺬ 8ﱠ
ﺑﺴﻬﻮﻟﺔ
89ﺻﻌﻮﺑﺔ
،ﻫﻮ ﻟﺬ 8ﺟﻌﻞ ﻫﺬ' ﻟﻜﺘﺐ ﻛﺘﺒًﺎ ﻻ ﺗﺴﺘﻄﻴﻊ 9ﺗﺘﺮﻛﻬﺎ ﻗﺒﻞ
!ﺗﻤﺎ[ ﻗﺮﺗﻬﺎ
.ﺣﺘﻰ ﻟﺬﻳﻦ ﺗﺨﺬ
ﻣﻮﻗﻔﺎ ﻣﻌﺎKﺿﺎ ﻟﻠﺪﻳﻦ ﻳﺘﺄﺛﺮ
ﺑﺎﻟﺤﻘﺎﺋﻖ ﻟﻤﺬﻛﻮ Kﻓﻲ ﻫﺬ'
ﻟﻜﺘﺐ
،ﻻ ﻳﺴﺘﻄﻴﻌﻮ ﺣﺾ ﺻﺤﺔ ﻣﺤﺘﻮﻳﺎﺗﻬﺎ.
ﻛﻤﺎ ﻳﺴﺘﻄﻴﻊ ﻟﻘﺮ ﻗﺮ ﻫﺬ ﻟﻜﺘﺎ
Gﻟﻜﺘﺐ ﻷﺧﺮ] ﻟﻠﻤﺆﻟﻒ ﻋﻠﻰ ﻧﻔﺮ ،ﻓﻬﻢ
ﻳﺴﺘﻄﻌﻴﻮ ﻗﺮﺗﻬﺎ ﺑﺸﻜﻞ ﺟﻤﺎﻋﻲ
9 ،ﻣﻨﺎﻗﺸﺘﻬﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ
ﻟﺘﺴﺎﻣﺮ ﺣﻮﻟﻬﺎ ! .ﻗﺮ ﻫﺬ'
ﻟﻜﺘﺐ ﺑﺸﻜﻞ ﺟﻤﺎﻋﻲ
ﻧﻘﻞ ﻛﻞ ﻓﺮ 9Kﻳﻪ
ﺧﺒﺮﺗﻪ !ﻟﻰ ﻵﺧﺮﻳﻦ 9ﻣﺮ ﻣﻔﻴﺪ ﺟﺪ.
ﻋﻼ
ﻋﻠﻰ ﻫﺬ ،ﻓﺈ ﻟﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺗﻌﺮﻳﻒ ﻫﺬ' ﻟﻜﺘﺐ – ﻟﺘﻲ ﻟﻢ ﺗﺆﻟﱠﻒ !ﻻ ﻟﻮﺟﻪ ﷲ ﺗﻌﺎﻟﻰ
ﻟﻤﺮﺿﺎﺗﻪ –
ﻧﺸﺮﻫﺎ ﺑﻴﻦ ﻟﻨﺎ .ﺗُ َﻌﺪ ﺧﺪﻣﺔ !ﻳﻤﺎﻧﻴﺔ ﻛﺒﻴﺮ ،ﻷ ﻷﻟﺔ
ﻟﺒﺮﻫﻴﻦ ﻟﺘﻲ ﻳﻮKﻫﺎ
ﻟﻤﺆﻟﻒ ﻓﻲ ﻫﺬ' ﻟﻜﺘﺐ ﻗﻮﻳﺔ ﺟﺪ
ﻣﻘﻨﻌﺔ ،ﻟﺬ ﻛﺎ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺮﻳﺪ ﺧﺪﻣﺔ ﻫﺬ ﻟﺪﻳﻦ
ﺗﺸﻮﻳﻖ ﻵﺧﺮﻳﻦ ﻟﻘﺮﺗﻬﺎ
ﻻﺳﺘﻔﺎ ﻣﻨﻬﺎ.
6
ﻟﻤﺤﺘﻮﻳﺎ
ﺗﻮﻃﺌﺔ
ﻣﻘﺪﻣﺔ
ﻟﺤﺐ
ﻟﻤﺸﺮ
ﻟﺤﺐ ﻏﻴﺮ
ﻟﻤﺸﺮ
ﻟﻘﻮﻣﻴﺔ
ﻟﺮﻣﻨﺴﻴﺔ
ﺗﻌﺪ ﻳﺪﻳﻮﻟﻮﺟﻴﺎ
ﻟﺮﻣﻨﺴﻴﺔ
ﻟﺮﻣﻨﺴﻴﺔ ﺑﺎﺳﻢ
ﻟﺪﻳﻦ
ﻟﺤﻜﻤﺔ
ﻟﺤﻘﻴﻘﻴﺔ
ﻟﺘﻲ ﺗﻨﺒﻊ ﻣﻦ
ﻹﻳﻤﺎ&
ﻟﺨﺎﻟﺺ
ﻧﻮ
ﻟﺮﻣﻨﺴﻴﺔ
ﻓﻜﺮ
-ﻟﺤﺐ
ﻟﺮﻣﻨﺴﻲ
ﻷﻣﺮ
1ﻟﻌﻀﻮﻳﺔ
ﻟﺘﻲ ﺗﺴﺒﺒﻬﺎ
ﻟﺮﻣﻨﺴﻴﺔ
ﻟﺨﺎﺗﻤﺔ :ﺳﺒﻴﻞ
ﻟﻨﺠﺎ -ﻣﻦ ﻣﺮ
1ﻟﺮﻣﻨﺴﻴﺔ
ﺧﺪﻳﻌﺔ
ﻟﺘﻄﻮ5
7
ﺗﻮﻃﺌﺔ
ﺎَ0 1ﻧ َﺰﻟْﻨَﺎ ُِ, -ﻟَْﻴ َﻚ ُﻣﺒَﺎ َ ٌ( ﻟﱢﻴَ ﱠﺪﺑﱠ ُﺮ #ﻳَﺎﺗِ ِﻪ
﴿ ِﻛﺘَ ٌ
ﺎ(29 /7) ﴾ 1 َﻟِﻴَﺘَ َﺬ ﱠﻛ َﺮ ْ ُ0ﻟُﻮ َْ
ﻷﻟْﺒَ ِ
8
ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ ﻟﺘﻲ ﺿﻌﻔﺖ ﻓﻴﻬﺎ @
Gﻟﺘﺪﻳﻦ ﺗﻨﻘﻠﺐ ﻟﻤﻌﺎﻳﻴﺮ ﻓﻴﻐﺪ
ﻟﺤﻖ
ﺑﺎﻃﻼ
ﻟﺒﺎﻃﻞ ﺣﻘﺎ .ﺗﻔﺮ Gﻫﺬ Nﻟﻤﺠﺘﻤﻌﺎ
ﺗﺰﻫﻲ ﺑﻌﻘﻴﺪﺗﻬﺎ ﻟﻀﺎﻟﺔ ﻟﺒﻌﻴﺪ ,ﻋﻦ
ﻫﺪ Vﷲ
ﺗﺰ@ Vﻟﺪﻳﻦ ﻟﺤﻖ
ﺗﺤﻂ ﻣﻦ ﻗﺪ@
.Nﻻ ﻏﺮ
،ﻓﺎﻟﺨﻠﻂ ﺑﻴﻦ ﻟﺤﻖ
ﻟﺒﺎﻃﻞ
ﻟﺼﺤﻴﺢ
ﻟﺨﻄﺄ ﺳﻤﺔ ﺻﻴﻠﺔ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ ﻟﻼﻳﻨﻴﺔ.
ﻟﺼﻮ\
.ﻫﻲ ﺗﻌﺪ ﻓﻲ
ﻟﺮ
ﻣﻨﺴﻴﺔ
ﺣﺪ ,ﻣﻦ ﻟﺘﺮﻫﺎ ﻟﺘﻲ ﻳﺰﻋﻢ ﻧﻬﺎ ﻣﻦ ّ
ﻟﻤﺠﺘﻤﻌﺎ ﻟﺘﻲ ﻓﺴﻘﺖ ﻋﻦ ﻣﺮ ﷲ ﻣﻴﺰ ,ﺳﻨﻴﺔ ﺗﻠﻴﻖ ﺑﺄﻓﺎﺿﻞ ﻟﻨﺎ`_ .ﻻ ﻧﻬﺎ
،ﻛﻤﺎ
ﺳﻴﺘﻀﺢ ﻣﻦ ﺗﻔﺼﻴﻠﻨﺎ ﻟﻘﻮ cﻓﻴﻬﺎ ،ﻧﻬﺞ ﺧﻄﻴﺮ
ﻣﺮٍ
.ﺧﻄﺮ ﻣﺎ ﻓﻲ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻫﻮ
@ﻓﻀﻬﺎ ﻟﻠﻌﻘﻞ ﻟﺬ Vﺗﻌﺪ Nﻧﻘﻴﻀﺎ ﻟﻔﻠﺴﻔﺘﻬﺎ.
_ $ﻫﺪﻓﻨﺎ ﻣﻦ ﺗﺄﻟﻴﻒ ﻫﺬ ﻟﻜﺘﺎ\ ﻫﻮ ﻟﻔﺖ ﻷﻧﻈﺎ@ _ﻟﻰ ﺣﻘﻴﻘﺔ $ﻟﺮ
ﻣﻨﺴﻴﺔ،
_ $ﺑﺪ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﺳﻴﻤﺎ ﻟﺒﺮ ،,gﻣﺬﻫﺐ ﻳﻔﻀﻲ _ﻟﻰ ﻣﺨﺎﻃﺮ ﻣﺤﻘﻘﺔ ﻟﻠﻔﺮ
ﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ ﺣﺪ ﺳﻮ .gﻛﻤﺎ ﺳﻨﺒﻴﻦ $ﻟﻨﺠﺎ ,ﻣﻦ ﺷﺮ
@ ﻫﺬ ﻟﻤﺬﻫﺐ ﻣﺮ
ﻣﻴﺴﻮ@n
،ﻟﻚ ﺑﺎﻟﺮﺟﻮ _ﻟﻰ ﻟﻘﺮ $lﺑﻮﺻﻔﻪ ﺳﺒﻴﻞ ﻟﻬﺪ kﻷ
ﺣﺪ ﻟﺬ Vﻧﺰﻟﻪ ﷲ
ﻟﻠﺒﺸﺮ
.ﺳﻨﻮ@ ﻣﺜﻠﺔ ﻛﺜﻴﺮ ,ﻟﻠﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺣﻘﻴﻘﺔ $ﻣﻦ ﻳﺘﺒﻊ ﻟﻘﺮ $lﻻ ﻳﻤﻜﻦ ﺑﺤﺎc
ﻳﻄﺮ Gﻟﻌﻘﻞ
ﻳﺰﻫﺪ ﻓﻴﻪ ﻷﺟﻞ ﻣﺒﺎ pﻣﻨﻄﻠﻘﻬﺎ
ﻋﻤﺪﺗﻬﺎ ﻟﻌﺎﻃﻔﺔ
ﺣﺪﻫﺎ. ّ $
9
ﻣﻘﺪﻣـﺔ
10
ﺛﻤﺔ ﺧﻄﺮ ﻗﻴﻖ
ﺧﻔﻲ ﻳﺠﺘﺎ cﻟﻨﺎ` ﻋﻦ ﻟﺪﻳﻦ
ﻳﺤﻮ cﺑﻴﻨﻬﻢ
ﺑﻴﻦ ﻟﺨﻀﻮ ﻟﺨﺎﻟﻘﻬﻢ
ﻳﺠﺮ ﻋﻠﻴﻬﻢ ﺻﻮ@ ﺷﺘﻰ ﻣﻦ ﻟﻀﻨﻚ
ﻷsﻣﺎ ﻓﻲ ﻧﻬﺎﻳﺔ ﻷﻣﺮ
.ﻳﻤﻜﻦ @rﻳﺔ ﻫﺬ ﻟﺨﻄﺮ ﻓﻲ
ﻣﺸﺎﻫﺪ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺣﻴﺎﺗﻨﺎ .ﻓﻴﻤﻜﻦ $ﻧﺮ Nﻓﻲ ﻗﺒﻀﺔ ﻓﺎﺷﻲ ﻳﻠﻮ Gﺑﻬﺎ
،ﻓﻲ ﻧﺸﻴﺪ ﺣﻤﺎﺳﻲ
ﺷﻴﻮﻋﻲ
،ﻓﻲ ﻛﻠﻤﺎ ﺧﻄﺎ\ ﺳﻄﺮﺗﻪ ﻳﺪ @ﺟﻞ ﺷﺎ\ ﻳﻌﺒﺮ ﻓﻴﻪ ﻋﻦ ﻋﺸﻘﻪ ﻟﺤﺒﻴﺒﺘﻪ .ﻛﻞ ﻫﺬN
ﻷﺷﻴﺎ gﺗﺨﺮ tﻣﻦ ﻣﺸﻜﺎ ,ﺷﺮﻳﺮ
,ﺣﺪ
.,ﺧﻄﺮ ﻣﺎ ﻓﻲ ﻫﺬ ﻷﻣﺮ ﻫﻮ $ﻛﺜﻴﺮ ﻣﻦ ﻟﻨﺎ` ﻻ
ﻳﻌﺪ
ﻧﻪ ﺧﻄﺮ ﻟﺒﺘﺔ ،ﻛﻤﺎ ﻳﻌﺰ\ ﻋﻦ _@ﻛﻬﻢ ﻧﻪ ﻓﻲ
ﻗﻊ ﻷﻣﺮ ﺣﺎﻟﺔ ﻋﻘﻠﻴﺔ ﺗﻨﺎﻫﺾ ﻟﺪﻳﻦ .ﺑﻞ
ﻳﺮ kﻓﻴﻪ ﻛﺜﻴﺮ
$ﻓﻀﻴﻠﺔ ﺗﺴﺘﺤﻖ ﻟﺘﺸﺠﻴﻊ
ﻟﺘﺮ
ﻳﺞ $_ .ﻟﺨﻄﺮ ﻟﺬ Vﻧﻌﻴﻨﻪ ﻫﻮ ﻟﻨﺰﻋﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻟﺘﻲ ﺗﻐﺮ Vﻟﻨﺎ` $ﻳﺤﻴﻮ ﻃﺒﻖ ﻣﺎ ﺗﻤﻠﻴﻪ ﻟﻌﺎﻃﻔﺔ ﻻ
ﻓﻖ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻟﻌﻘﻞ $ V ،ﻳﺤﻴﻮ
ﻓﻖ
ﺷﻬﻮﺗﻬﻢ.
ﻟﻘﺪ ﻏﺪ ﻟﺮ
ﻣﻨﺴﻴﺔ ﺟﺰ gﻣﻦ ﻟﺜﻘﺎﻓﺔ ﻟﺠﺎﻫﻠﻴﺔ ﻟﺘﻲ ﺷﻤﻞ ﺗﺄﺛﻴﺮﻫﺎ ﻣﻼﻳﻴﻦ ﻟﻨﺎ` ﻓﻲ
ﻟﻌﺎﻟﻢ .ﺑﻞ ﻫﻲ _ﺣﺪ kﻷ
ﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ ﻟﺸﻴﻄﺎ $ﻹﺑﻌﺎ ﻟﻨﺎ` ﻋﻦ ﺻﺮ vﷲ ﻟﻤﺴﺘﻘﻴﻢ.
nﻟﻚ ﻷ $ﻣﻦ ﻳﻘﻊ ﻓﻲ ﻗﺒﻀﺔ ﻟﻨﺰﻋﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻳﻔﻘﺪ ﻟﻘﺪ@ ,ﻋﻠﻰ ﺳﺘﺨﺪ wﻋﻘﻠﻪ
.ﺣﻴﻦ ﻳﻌﺠﺰ
ﻋﻦ ﺳﺘﺨﺪ wﻋﻘﻠﻪ ﻳﺠﺤﺪ
ﺟﻮ ﷲ
ﻳﺬﻫﻞ ﻋﻦ lﻳﺎﺗﻪ
ﻫﺪﻳﻪ
ﻳﻀﻞ ﻋﻦ ﺷﺮﻳﻌﺘﻪ
.ﻻ ﻳﺘﺴﻨﻰ
ﻟﻺﻧﺴﺎ $ $ﻳﺤﻴﺎ ﺣﻴﺎ ,ﻣﺴﺘﻘﻴﻤﺔ _ﻻ _ nﺳﺘﺨﺪ wﻋﻘﻠﻪ
nﻟﻚ ﺑﻨﺺ ﻟﻘﺮ:$l
ﺎ.(29 /7) ﴾ 1 ﴿ ﻟﱢﻴَ ﱠﺪﺑﱠ ُﺮ #ﻳَﺎﺗِ ِﻪ َﻟِﻴَﺘَ َﺬ ﱠﻛ َﺮ ْ ُ0ﻟُﻮ َْ
ﻷﻟْﺒَ ِ
ﻟﻜﻲ ﻧﻜﻮ $ﻛﺜﺮ ﻗﺔ ﻧﻘﻮ g $_ cﻟﺮ
ﻣﻨﺴﻴﺔ _ nﺳﺘﻔﺤﻞ ﺣﺎ cﺑﻴﻦ ﻹﻧﺴﺎ
$ﺑﻴﻦ
ﺳﺘﻴﻌﺎ\ ﺟﻮﻫﺮ ﻟﺪﻳﻦ ،ﻛﻤﺎ ﻧﻪ ﻳﻄﻴﻞ ﻣﻦ ﻣﺪ ﻟﻨﺰﻋﺎ ﻟﻌﻘﻴﻤﺔ
ﻟﻤﺂﺳﻲ
ﻻﻋﺘﺪ
gﻟﻀﻴﻖ
ﻟﻌﺬ\ ﻟﺬ Vﻳﻠﺤﻘﻪ ﻟﻨﺎ` ﺑﺄﻧﻔﺴﻬﻢ ﻓﻲ ﻫﺬ Nﻟﺤﻴﺎ.,
ﻳﺘﻨﺎ
cﻫﺬ ﻟﻜﺘﺎ\ ﻣﻮﺿﻮ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻣﻦ ﺧﻼ cﻟﻨﻈﺮ ﻓﻲ ﺑﻌﺾ ﻷﻣﺜﻠﺔ ﻣﻦ ﻟﺜﻘﺎﻓﺔ
ﻟﺠﺎﻫﻠﻴﺔ ﻓﻲ ﻟﺘﺎ@ﻳﺦ ﻟﻘﺮﻳﺐ
ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﻟﻴﻮﻣﻴﺔ
.ﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ $ﻳﻈﻦ ﻧﻪ ﺑﻤﻔﺎ ,sﻣﻦ ﻫﺬ
ﻟﺨﻄﺮ ،ﺑﻞ ﻳﺘﻌﻴﻦ ﻋﻠﻰ ﻟﺠﻤﻴﻊ ﻟﺘﺤﻮ
vﻟﺤﺬ@ ﻣﻦ ﻟﻮ@ﻃﺔ ﻟﺘﻲ ﻳﺮﻳﺪ ﻟﺸﻴﻄﺎ $ $ﻳﻮﻗﻌﻨﺎ
ﻓﻴﻬﺎ.
11
ﻟﺤﺐ ﻟﻤﺸﺮi
ﻟﺤﺐ ﻏﻴﺮ ﻟﻤﺸﺮi
ِﻳﻦ َ #ﻣﻨُﻮ َﻻ ﺗَﺘﱠ ِﺨ ُﺬ َﻋ ُﺪ ﱢ\ ﴿ ﻳَﺎ َ0ﻳﱡ َﻬﺎ ﻟﱠﺬ َ
َﺮ َ َﻋ ُﺪ ﱠ ُﻛ ْﻢ ْ َ0ﻟِﻴَﺎ Tﺗُ ْﻠﻘ َ
ُﻮ ِ,ﻟَْﻴﻬِﻢ ﺑِﺎﻟْ َﻤ َﻮ ﱠَ َ _ِ Mﻗ ْﺪ َﻛﻔ ُ
ﺎﻛ ْﻢ ﻟﺮ ُﺳ َ
ﻮِ,َ Oﻳﱠ ُ ﻮ ﱠ ﺎTﻛﻢ ﱢﻣ َﻦ ﻟْ َﺤ ﱢﻖ ﻳُ ْﺨ ِﺮ ُﺟ َ ﺑِ َﻤﺎ َﺟ ُ
ِﺎﷲِ َﺑﱢ ُﻜ ْﻢ ُ ِ,ﻛﻨﺘُ ْﻢ َﺧ َﺮ ْﺟﺘُ ْﻢ ِﺟ َﻬﺎ ً Mﻓِﻲ َ0ﺗُ ْﺆ ِﻣﻨُﻮ ﺑ ﱠ
ِ,ﻟَْﻴﻬِﻢ ﺑِﺎﻟْ َﻤ َﻮ ﱠ_ِ M َﺳﺒِﻴﻠِﻲ َﺑْﺘِ َﻐﺎَ Tﻣ ْﺮ َﺿﺎﺗِﻲ ﺗُ ِﺴ ﱡﺮ َ
ََ0ﻧَﺎ ْ َ0ﻋ َﻠ ُﻢ ﺑِ َﻤﺎ ْ َ0ﺧﻔ َْﻴﺘُ ْﻢ َ َﻣﺎ ْ َ0ﻋ َﻠﻨﺘُ ْﻢ َ َﻣﻦ ﻳَ ْﻔ َﻌ ْﻠ ُﻪ
ِﻴﻞ﴾ )ﻟﻤﻤﺘﺤﻨﺔ.(1 / ﻟﺴﺒ َِﺪ َﺿ ﱠﻞ َﺳ َﻮ Tﱠ ِﻨﻜ ْﻢ َﻓﻘ ْﻣُ
12
_ $ﻟﻨﺰﻋﺔ ﻟﻌﺎﻃﻔﻴﺔ ﺑﻤﻌﻨﻰ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻗﺪ ﺗﺒﺪ
ﺣﻴﺎﻧﺎ ﻓﻲ ﺛﻮ\ “ﻟﺤﺐ” n_ .ﻳﺰﻋﻢ
ﻟﻘﻮﻣﻴﻮ $ﻟﺮ
ﻣﻨﺴﻴﻮ $ﻣﺜﻼ ﻧﻬﻢ ﻳﺤﺒﻮ
$ﻃﺎﻧﻬﻢ
ﻟﻬﺬ ﻓﻬﻢ ﻳﺤﻤﻠﻮ $ﻣﺸﺎﻋﺮ ﻟﻌﺪ gﻟﻸﻣﻢ
ﻷﺧﺮ
.kﻳﻤﻜﻨﻨﺎ ﻟﺘﻤﺜﻴﻞ ﻟﺬﻟﻚ ﺑﺮﺟﻞ ﺷﺎ\ ﻳﻌﺸﻖ ﻓﺘﺎ ,ﻓﻴﺠﻌﻞ ﻣﻨﻬﺎ ﻣﺤﻮ@ @ﺋﻴﺴﺎ
ﺗﺪ
@ ﻋﻠﻴﻪ ﺣﻴﺎﺗﻪ $_ .ﻓﻜﺮ ,ﻟﺤﺐ ﻫﻲ ﻟﺘﻲ ﺗﺪﻓﻊ ﻫﺬ ﻟﺸﺎ\ _ﻟﻰ ﻧﻈﻢ ﻟﻘﺼﺎﺋﺪ ﻟﺘﻲ ﻳﻌﺒﺮ
ﻓﻴﻬﺎ ﻋﻦ ﻫﻴﺎﻣﻪ ﺑﻤﺤﺒﻮﺑﺘﻪ
ﺗﻌﻠﻘﻪ ﺑﻬﺎ
،ﻫﻲ ﻟﺘﻲ ﺗﺠﻌﻠﻪ ﻣﺴﻜﻮﻧﺎ ﺑﻬﺎﺟﺲ ﻣﻌﺸﻮﻗﻪ _ﻟﻰ
@ﺟﺔ ﻻﻧﺘﺤﺎ@ ،ﺑﻞ
ﺗﺪﻓﻌﻪ _ﻟﻰ ﺗﻘﺪﻳﺴﻪ
ﺗﺄﻟﻴﻬﻪ .ﺛﻢ ﻫﻨﺎ~ ﻟﻤﺜﻠﻴﻮ
$ﻟﻤﺼﺎﺑﻮ $ﺑﺎﻟﺸﺬ
n
ﻟﺠﻨﺴﻲ ﻟﺬﻳﻦ ﺳﺘﺤﻘﻮ ﻟﻌﻨﺔ ﷲ
ﻳﺼﺮ
$ﻋﻠﻰ ﺿﻼﻟﻬﻢ
$ $ﻳﺼﺪﻫﻢ ﻋﻦ nﻟﻚ ﺣﻴﺎ،g
ﻫﺆﻻ gﻳﻀﺎ ﻳﺰﻋﻤﻮ $ﻧﻬﻢ ﻗﺪ
ﺟﺪ
ﻛﻨﺰ ﻟﺤﺐ.
ﻣﺎ ﻏﺎﻟﺐ ﻟﻨﺎ` ﻓﻴﻈﻨﻮ $ $ﻛﻞ ﻋﺎﻃﻔﺔ ﺗﺘﻠﻔﻊ ﺑﻮﺻﻒ ﻟﺤﺐ ﻫﻲ ﻋﺎﻃﻔﺔ ﻓﺎﺿﻠﺔ
ﻃﺎﻫﺮ ,ﺑﻞ
ﻣﻘﺪﺳﺔ $
،ﻧﻤﺎ tnﻟﺘﻄﻠﻊ ﻟﺮ
ﻣﻨﺴﻲ ،ﻛﺘﻠﻚ ﻟﺘﻲ ﺳﻠﻒ nﻛﺮﻫﺎ ،ﻣﻘﺒﻮﻟﺔ
ﻻ ﺑﺄ` ﺑﻬﺎ.
ﻻ @ﻳﺐ $ﻟﺤﺐ ﻋﺎﻃﻔﺔ @ﺋﻌﺔ ﺗﻔﻀﻞ ﷲ ﺑﻬﺎ ﻋﻠﻰ ﺑﻨﻲ ﻹﻧﺴﺎ ،$ﻟﻜﻦ ﻣﻦ ﻟﻤﻬﻢ
ﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﻟﺤﺐ ﻟﺤﻘﻴﻘﻲ
ﻟﺤﺐ ﻟﻜﺎ ،\nﻛﻤﺎ ﻻ ﺑﺪ ﻣﻦ ﻟﻨﻈﺮ _ﻟﻰ ﻣﻦ ﺗﻮﺟﻪ _ﻟﻴﻪ
ﻋﺎﻃﻔﺔ ﻟﺤﺐ
ﻟﻤﺸﺎﻋﺮ ﻟﺘﻲ ﺗﻘﻮ wﻋﻠﻴﻬﺎ
.ﻻ ﺑﺪ ﻟﻬﺬ ﻟﻔﺤﺺ
ﻟﻨﻈﺮ $ﻳﺠﻠﻲ ﻟﻔﺮ
ﺑﻴﻦ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﺘﻲ ﺗﻘﻮ _ﻟﻰ ﺣﺐ ﻣﻨﺤﺮ
،ﻟﺤﺐ ﻟﺤﻘﻴﻘﻲ ﻟﺬ Vﻟﻨﺎ ﷲ ﻋﻠﻴﻪ ﻓﻲ
ﻟﻘﺮ $lﻟﻜﺮﻳﻢ.
ﻫﺬ Nﻟﻘﻀﺎﻳﺎ ﺳﻨﺘﻌﺮ; ﻟﻬﺎ ﺑﺎﻟﻨﻈﺮ ﻓﻲ ﻫﺬ ﻟﻜﺘﺎ\ ،ﻟﻜﻦ ﻋﻮﻧﺎ
ﻻ ﻧﻮﺿﺢ ﻣﻌﻨﻰ
ﻟﺤﺐ ﻛﻤﺎ ﺟﺎ gﻓﻲ ﻟﻘﺮ .$lﻳﻘﺮ@ ﻟﻘﺮ
$lﺟﻮ\ ﺗﻮﺟﻴﻪ ﻋﺎﻃﻔﺔ ﻟﺤﺐ ﻟﻤﻦ ﻳﺴﺘﺤﻘﻮﻧﻬﺎ
ﻣﻨﻌﻬﺎ ﻣﻤﻦ ﻻ ﻳﺴﺘﺤﻘﻮﻧﻬﺎ .ﺑﻞ ﻳﺄﻣﺮﻧﺎ ﻟﻘﺮ $lﺑﺎﻋﺘﺰ cﻣﻦ ﻻ ﻳﺴﺘﺤﻘﻮ $ﻟﺤﺐ ﻋﺘﺰﻻ
ﺷﻌﻮ@ﻳﺎ
ﻋﻠﻰ ﻷﻗﻞ $ﻻ ﻧﺒﺪ V Vﻣﻴﻞ ﺗﺠﺎﻫﻬﻢ .ﻟﻜﻦ ﻫﺆﻻ gﻟﺬﻳﻦ ﻳﺴﺘﺤﻘﻮ $ﻟﻤﻮ,
_ﻧﻤﺎ
ﺟﺒﺖ ﻟﻬﻢ ﺑﻤﺎ ﺗﺤﻠﻮ ﺑﻪ ﻣﻦ ﻓﻀﺎﺋﻞ.
_ $ﷲ ﻫﻮ
ﺣﺪ Nﻟﺬ Vﻳﺴﺘﺤﻖ $ﻧﺤﺒﻪ ﺣﺒﺎ ﻣﻄﻠﻘﺎ .ﻓﻬﻮ ﻟﺬ
Vﻫﺒﻨﺎ ﻟﺤﻴﺎ
,ﺳﺒﻎ
ﻋﻠﻴﻨﺎ ﻧﻌﻤﻪ ﻇﺎﻫﺮ
,ﺑﺎﻃﻨﺔ
ﺑﺎ $ﻟﻨﺎ ﺳﺒﻴﻞ ﻟﺮﺷﺎ
13
ﺗﻔﻨﻰ
ﻻ ﺗﺒﻴﺪ
.ﻫﻮ ﻟﺬ Vﻳﺬﻫﺐ ﻋﻨﺎ ﻟﺤﺰ
$ﻟﻜﺮ\
ﻳﺠﻴﺐ ﻋﻮﺗﻨﺎ
.ﻫﻮ ﻟﺬ Vﻳﻄﻌﻤﻨﺎ
ﻳﺴﻘﻴﻨﺎ
ﻳﺬﻫﺐ ﻣﺎ ﺑﻨﺎ ﻣﻦ ﻷ
gﻟﺴﻘﺎ
.wﻟﻬﺬ ﻓﺈ $ﻣﻦ ﻳﺪ@~ ﺳﺮ@ ﻟﻜﻮ $ﻳﺤﺐ ﷲ
ﻛﺜﺮ ﻣﻦ ﺣﺒﻪ ﻷ Vﺷﻲ gﺳﻮ
Nﻳﺤﺐ ﻟﺬﻳﻦ ﻳﺤﺒﻬﻢ ﷲ
،ﻫﻢ ﻋﺒﺎ Nﻟﻤﺨﺒﺘﻴﻦ ﻟﺨﺎﺿﻌﻴﻦ
ﻹ@ﺗﻪ
ﺣﻜﻤﻪ .ﻣﺎ ﻟﻌﺼﺎ ,ﻟﻔﺎﺳﻘﻴﻦ ﻋﻦ ﻣﺮ @ﺑﻬﻢ ﻓﻼ ﻳﺴﺘﺤﻘﻮ $ﻟﺤﺐ ،ﺑﻞ _ $ﺣﺒﻬﻢ
ﺟﺮ wﻛﺒﻴﺮ ﻳﺤﺬ@ ﷲ ﻣﻨﻪ ﻋﺒﺎ Nﺑﻘﻮﻟﻪ:
ِﻳﻦ َ #ﻣﻨُﻮ َﻻ ﺗَﺘﱠ ِﺨ ُﺬ َﻋ ُﺪ ﱢ\ َ َﻋ ُﺪ ﱠ ُﻛ ْﻢ ْ َ0ﻟِﻴَﺎ Tﺗُ ْﻠﻘ َ
ُﻮ ِ,ﻟَْﻴﻬِﻢ ﺑِﺎﻟْ َﻤ َﻮ ﱠََ _ِ Mﻗ ْﺪ ﴿ ﻳَﺎ َ0ﻳﱡ َﻬﺎ ﻟﱠﺬ َ
ِﺎﷲِ َﺑﱢ ُﻜ ْﻢ ِ, ﺎﻛ ْﻢ َ0ﺗُ ْﺆ ِﻣﻨُﻮ ﺑ ﱠ ﻮِ,َ Oﻳﱠ ُ ﻟﺮ ُﺳ َ َﺮ ﺑ َِﻤﺎ َﺟ ُ
ﻮ ﱠ ﺎTﻛﻢ ﱢﻣ َﻦ ﻟْ َﺤ ﱢﻖ ﻳُ ْﺨ ِﺮ ُﺟ َ َﻛﻔ ُ
ِ,ﻟَْﻴﻬِﻢ ﺑِﺎﻟْ َﻤ َﻮ ﱠَ0َ _ِ Mﻧَﺎ ْ َ0ﻋ َﻠ ُﻢ
ُﻛﻨﺘُ ْﻢ َﺧ َﺮ ْﺟﺘُ ْﻢ ِﺟ َﻬﺎ ً Mﻓِﻲ َﺳﺒِﻴﻠِﻲ َﺑْﺘِ َﻐﺎَ Tﻣ ْﺮ َﺿﺎﺗِﻲ ﺗُ ِﺴ ﱡﺮ َ
ِﻴﻞ ﴾ َﺪ َﺿ ﱠﻞ َﺳ َﻮ Tﱠ
ﻟﺴﺒ ِ ﺑِ َﻤﺎ ْ َ0ﺧﻔ َْﻴﺘُ ْﻢ َ َﻣﺎ ْ َ0ﻋ َﻠﻨﺘُ ْﻢ َ َﻣﻦ ﻳَ ْﻔ َﻌ ْﻠ ُﻪ ﻣ ُ
ِﻨﻜ ْﻢ َﻓﻘ ْ
)ﻟﻤﻤﺘﺤﻨﺔ(1 /
ﻛﻤﺎ ﺗﺸﻴﺮ ﻵﻳﺔ ﻟﺴﺎﺑﻘﺔ ،ﻓﺈﻧﻪ ﻳﺘﻌﻴﻦ ﻋﻠﻰ ﻟﻤﺆﻣﻨﻴﻦ $ﻻ ﻳﻠﻘﻮ ﺑﺎﻟﻤﻮ_ ,ﻟﻰ ﻟﻌﺼﺎ,
ﻟﻔﺎﺟﺮﻳﻦ
.ﺛﻤﺔ ﻣﺮ ﻣﻬﻢ ﻫﻨﺎ ﻳﺠﺐ $ﻧﻌﻴﻪ
ﻫﻮ ﻧﻪ @ﻏﻢ $ﻟﻤﺆﻣﻦ ﻻ ﻳﺤﻤﻞ ﻣﻮ ,ﻟﻤﻦ
ﻳﺮﻓﺾ ﻟﺪﻳﻦ
ﻳﻌﺮ; ﻋﻨﻪ_ ،ﻻ ﻧﻪ ﻳﺴﻌﻰ ﺟﻬﺪ Nﻟﻬﺪﻳﺘﻪ _ﻟﻰ ﻹﻳﻤﺎ
$ﻟﺨﻀﻮ ﷲ $_ .ﻋﺪw
ﻣﺤﺒﺔ ﻣﺜﻞ ﻫﺬ ﻟﺸﺨﺺ ﻻ ﺗﻌﻨﻲ ﻛﺮﻫﻴﺘﻪ
ﺗﻤﻨﻲ ﻟﺸﺮ ﻟﻪ ،ﺑﻞ _ $ﻣﻦ ﺷﺄ $ﻟﻤﺆﻣﻨﻴﻦ ﺑﺎﷲ
$ﻳﻮﺿﺤﻮ ﻣﻌﻨﻰ ﻟﺪﻳﻦ ﻟﻜﻞ ﺷﺨﺺ ﻳﺮﻏﺐ ﻓﻲ ﻟﺘﻌﺮ ﻋﻠﻰ ﻟﺤﻖ
ﻓﻴﻪ ﺳﺘﻌﺪ ﻟﻘﺒﻮc
ﻹ@ﺷﺎ
.ﻳﺆ Vﻟﻤﺆﻣﻦ ﻟﺬ Vﻳﺬﻛﺮ ﻣﺜﻞ ﻫﺬ ﻟﺸﺨﺺ ﺑﻮﺟﻮ ﻟﺠﻨﺔ
ﻟﻨﺎ@
ﻳﺨﻮﻓﻪ ﻣﻦ
ﻟﻤﻮ
ﻟﻴﻮ wﻵﺧﺮ
،ﺟﺒﻪ ﺑﻜﻞ ﻋﻨﺎﻳﺔ
@ﻓﻖ
@ﺣﻤﺔ.
ﻣﻊ nﻟﻚ ،ﻓﺈ@ $ﻓﺾ ﻟﺸﺨﺺ ﻟﻠﺤﻖ ﻻ ﺗﺤﻤﻞ ﻟﻤﺆﻣﻦ ﻋﻠﻰ ﻇﻠﻤﻪ
_ﻳﺬﺋﻪ.
ﻓﺎﻟﻤﺆﻣﻦ ﻣﺄﻣﻮ@ ﺑﻤﻌﺎﻣﻠﺔ ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﺤﺴﻨﻰ ﻣﺎﻟﻢ ﻳﺒﺎ@
Nﺑﺎﻟﻌﺪ
gﻳﺤﺎ
ﻟﻮ ﻓﺘﻨﺘﻪ
nﻟﻚ ﻷ $ﷲ ﻣﺮ ﻋﺒﺎ Nﻓﻘﺎ:c
ﻮﻛﻢ ﱢﻣﻦ ِMﻳَﺎ ُ
ِﻛ ْﻢ ﻳﻦ َﻟَ ْﻢ ﻳُ ْﺨ ِﺮ ُﺟ ُ
ﻮﻛ ْﻢ ﻓِﻲ ﻟ ﱢﺪ ِ ﺎﻛ ُﻢ ﷲﱠُ َﻋ ِﻦ ﻟﱠﺬ َ
ِﻳﻦ ﻟَ ْﻢ ﻳُﻘَﺎﺗُِﻠ ُ ﴿ َﻻ ﻳَْﻨ َﻬ ُ
ﺎﻛ ُﻢ ﷲﱠُ َﻋ ِﻦ ﻟﱠﺬ َ
ِﻳﻦ ﻴﻦ ِ,ﻧﱠ َﻤﺎ ﻳَْﻨ َﻬ ُ ِ ﷲﱠَ ﻳُ ِﺤ ﱡﺐ ﻟْ ُﻤﻘ ِ
ْﺴ ِﻄ َ َ0ﺗَﺒَ ﱡﺮ ُﻫ ْﻢ َﺗُﻘ ِ
ْﺴ ُﻄﻮ ِ,ﻟَْﻴﻬ ْ
ِﻢ ,ﱠ
ﺟ ُﻜ ْﻢ َ0ﺗَ َﻮﻟﱠ ْﻮ ُﻫ ْﻢ ِﻛ ْﻢ َ َﻇﺎ َﻫ ُﺮ َﻋ َﻠﻰ ْ ,
ِﺧ َﺮ ِ ﻮﻛﻢ ﱢﻣﻦ ِMﻳَﺎ ُ ﻳﻦ َْ َ0ﺧ َﺮ ُﺟ ُ
ﻮﻛ ْﻢ ﻓِﻲ ﻟ ﱢﺪ ِ َﻗﺎﺗَُﻠ ُ
14
ﻮ ﴾ )ﻟﻤﻤﺘﺤﻨﺔ(9-8 /
ﻟﻈﺎﻟ ُِﻤ َ َ َﻣﻦ ﻳَﺘَ َﻮﻟﱠ ُﻬ ْﻢ َﻓﺄُ ْﻟَﺌ َ
ِﻚ ُﻫ ُﻢ ﱠ
ﻳﺮﺷﺪﻧﺎ ﷲ ﻓﻲ ﻫﺬ Nﻵﻳﺔ
ﻓﻲ ﻵﻳﺔ ﻟﺘﻲ ﺳﺒﻘﺘﻬﺎ _ﻟﻰ ﻣﺮ ﻓﻲ ﻏﺎﻳﺔ ﻷﻫﻤﻴﺔ
:ﻫﻮ
$ﻻ ﻧﺴﻠﻢ ﻗﻴﺎﻧﺎ ﻟﻠﻌﻮﻃﻒn
،ﻟﻚ ﻷ $ﻟﻌﻮﻃﻒ ﺗﻮﻗﻊ ﻓﻲ ﺧﻄﺎ gﺟﺴﻴﻤﺔ .ﻓﻌﻠﻰ ﻟﻤﺮg
$ﻳﺘﺼﺮ
ﻓﻖ ﻣﺎ ﻳﻤﻠﻴﻪ ﻋﻠﻴﻪ ﻋﻘﻠﻪ
_@ﺗﻪ ﻟﺤﺮ
,ﺗﻮﺟﻴﻬﺎ ﺧﺎﻟﻘﻪ ﻻ ﺣﺴﺐ ﻣﺎ ﺗﺄﻣﺮN
ﻳﻤﺮ $ﻋﻮﻃﻔﻪ ﻋﻠﻰ ﻟﺨﻀﻮ ﻟﻌﻘﻠﻪ
_@ﺗﻪ.
ﻋﻮﻃﻔﻪ .ﻛﻤﺎ ﻳﺘﻌﻴﻦ ﻋﻠﻴﻪ ّ $
ﻳﻤﻜﻨﻨﺎ ﻣﻌﺮﻓﺔ ﻫﺬ Nﻟﺤﺎﺟﺔ ﺑﺎﻟﺘﺄﻣﻞ ﻓﻲ ﺣﻮ cﻟﺬﻳﻦ ﺳﻘﻄﻮ ﻓﻲ ﻣﺴﺘﻨﻘﻊ
ﻟﺮ
ﻣﻨﺴﻴﺔ n_ .ﺳﺘﻌﺒﺪ ﻟﺸﻬﻮ
ﻟﻄﻤﻮﺣﺎ
ﻟﻌﻮﻃﻒ
ﻣﺸﺎﻋﺮ ﻟﻐﻀﺐ
ﻟﻜﺮﻫﻴﺔ
ﻣﺌﺎ ﻟﻤﻼﻳﻴﻦ ﻣﻦ ﻟﻨﺎ` ،ﻓﺠﻌﻠﺘﻬﻢ ﻳﺘﺼﺮﻓﻮ $ﺑﻄﺮﻳﻘﺔ ﻏﻴﺮ ﻋﻘﻼﻧﻴﺔ ﺛﻢ ﻳﺤﺎ
ﻟﻮ $ﺗﺴﻮﻳﻎ
ﻓﻌﺎﻟﻬﻢ ﺑﺰﻋﻢ ﻧﻪ ﻟﻢ ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﻣﻦ ﺧﻴﺎ@ ،ﻗﺎﺋﻠﻴﻦ ﻣﺜﻼ" :ﻟﻴﺲ ﺑﻴﺪ Vﺣﻴﻠﺔ .ﻟﻘﺪ ﺷﻌﺮ
ﺑﺮﻏﺒﺔ ﻓﻲ ﻋﻤﻞ nﻟﻚ" ﻟﻜﻦ ﺣﺐ ﻟﻤﺮ gﻟﺸﻲ gﻻ ﻳﻌﻨﻲ ﺳﻼﻣﺔ ﻫﺬ ﻟﺸﻲ
gﻣﺸﺮ
ﻋﻴﺔ.
_ $ﻧﻔﻮﺳﻨﺎ ﻷﻣﺎ@ ,ﺑﺎﻟﺴﻮ gﺗﺆsﻧﺎ
ﻣﺎ _ﻟﻰ ﺟﺘﺮ Gﻵﺛﺎ
wﻟﺸﻴﻄﺎ $ﻳﺄﻣﺮﻧﺎ ﺑﺎ@ﺗﻜﺎ\ ﺧﻄﺎg
ﻛﺒﺮ
ﻋﻈﻢ
.ﺣﻴﻦ ﻳﻌﺼﻲ ﻟﻌﺒﺪ ﺧﺎﻟﻘﻪ
ﻳﻘﻮ" :cﻟﻴﺲ ﺑﻴﺪ Vﺣﻴﻠﺔ ،ﻟﻘﺪ @ﻏﺒﺖ ﻓﻲ ﻓﻌﻞ
nﻟﻚ" ،ﻓﺈ $ﻧﻔﺴﻪ ﻷﻣﺎ@ ,ﺑﺎﻟﺴﻮ gﺗﻜﻮ $ﻓﻲ ﺗﻠﻚ ﻟﺤﺎﻟﺔ ,ﻣﺴﺨﺮ ,ﻟﻠﺸﻴﻄﺎ
.$ﻳﺘﺤﺪ
ﷲ ﻓﻲ ﻟﻘﺮ $lﻋﻦ ﻣﺜﺎ cﻫﺆﻻ gﻟﻨﺎ` ﻓﻴﻘﻮ:c
﴿ ََ0ﻓ َﺮَ0ﻳْ َﺖ َﻣ ِﻦ ﺗﱠ َﺨ َﺬ ِ,ﻟَ َﻬ ُﻪ َﻫ َﻮ َُ َ0َ -ﺿ ﱠﻠ ُﻪ ﷲﱠُ َﻋ َﻠﻰ ِﻋ ْﻠ ٍﻢ َ َﺧﺘَ َﻢ َﻋ َﻠﻰ َﺳ ْﻤ ِﻌ ِﻪ َ َﻗ ْﻠﺒِ ِﻪ
﴾ ِﺸﺎ َ ً_ َﻓ َﻤﻦ ﻳَ ْﻬﺪِﻳ ِﻪ ﻣِﻦ ﺑَ ْﻌ ِﺪ ﱠ
ﷲِ ََ0ﻓ َﻼ ﺗَ َﺬ ﱠﻛ ُﺮ َ َ َﺟ َﻌ َﻞ َﻋ َﻠﻰ ﺑَ َﺼ ِﺮ ِ -ﻏ َ
)ﻟﺠﺎﺛﻴﺔ(23 /
ﻓﻲ ﻟﺼﻔﺤﺎ ﻟﺘﺎﻟﻴﺔ ﺳﻨﺘﻌﺮ; ﺑﺎﻟﻔﺤﺺ
ﻟﺘﺤﻠﻴﻞ ﻷﻣﺜﻠﺔ ﺷﺘﻰ ﻟﻠﺮ
ﻣﺎﻧﺴﻴﺔ ﻟﻤﻐﺎﻟﻴﺔ،
ﻟﺘﻲ ﻫﻲ ﺣﺪ ﺷﻜﺎ cﻟﺮ
ﻣﻨﺴﻴﺔ
.ﺳﻨﺒﻴﻦ ﻟﻤﺨﺎﻃﺮ ﻟﺘﻲ ﺗﺠﺮﻫﺎ ﻋﻠﻰ ﻟﻨﺎ` ﻃﺮﻳﻘﺔ ﻟﺘﻔﻜﻴﺮ
ﻫﺬ Nﺛﻢ ﻧﺼﻒ ﻟﺪ
gﻣﻦ ﻫﺬ ﻟﺪ.g
15
ﻟﻘﻮﻣﻴﺔ ﻟﺮﻣﻨﺴﻴﺔ
16
ﻳﺸﻴﻊ ﺑﻴﻦ ﻟﻨﺎ` $ﻟﻨﺰﻋﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﺗﻌﻮ ﺟﺬ
@ﻫﺎ _ﻟﻰ ﻟﺤﺮﻛﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﺘﻲ
ﻇﻬﺮ ﻓﻲ ﻟﻘﺮ $ﻟﺘﺎﺳﻊ ﻋﺸﺮ_ ،ﻻ $ﻟﺮ
ﻣﻨﺴﻴﺔ _ﻟﻰ ﺟﺎﻧﺐ ﻫﺬ Nﻷﺷﻜﺎ
cﺛﻴﻘﺔ ﻟﺼﻠﺔ
ﺑﻨﺰﻋﺎ ﺳﻴﺎﺳﻴﺔ ﻣﻌﻴﻨﺔ
.ﻫﻢ ﻫﺬ Nﻟﻨﺰﻋﺎ "ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ" ﻟﺘﻲ ﻇﻬﺮ ﻓﻲ ﻧﻬﺎﻳﺔ
ﻟﻘﺮ $ﻟﺘﺎﺳﻊ ﻋﺸﺮ
ﻛﺎ $ﻟﻬﺎ ﺗﺄﺛﻴﺮ ﻛﺒﻴﺮ ﻋﻠﻰ ﻟﻌﺎﻟﻢ _ﻟﻰ ﻣﻨﺘﺼﻒ ﻟﻘﺮ $ﻟﻌﺸﺮﻳﻦ.
ﻓﻲ ﻟﺒﺪ gﻳﺠﺐ $ﻧﺼﺮ Gﻗﺎﺋﻠﻴﻦ $ﻧﻘﺪﻧﺎ ﻟﻴﺲ ﻣﻮﺟﻬﺎ _ﻟﻰ ﻟﻘﻮﻣﻴﺔ ﻓﻲ ﺣﺪ nﺗﻬﺎ،
ﺑﻞ ﻧﻘﺼﺪ ﺑﻨﻘﺪﻧﺎ "ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ" n_ ،ﺛﻤﺔ ﺑﻮ $ﺷﺎﺳﻊ ﺑﻴﻦ ﻻﺛﻨﻴﻦ.
ﻟﺘﻌﺼﺐ ﻟﻘﻮﻣﻲ
ﺗﺸﻴﺮ ﻟﻘﻮﻣﻴﺔ ﻓﻲ ﻇﻬﺮ ﻣﻌﺎﻧﻴﻬﺎ _ﻟﻰ ﺣﺐ ﻟﻤﺮ gﻟﺒﻠﺪ
Nﻗﻮﻣﻪ
،ﻫﻮ ﺷﻌﻮ@ ﺟﻴﺪ
ﻣﺸﺮ
.ﻓﻄﺎﻟﻤﺎ ﻟﻢ ﺗﺘﻌﺎ@; ﻟﻘﻮﻣﻴﺔ ﻣﻊ ﻟﺪﻳﻦ ﻓﻬﻲ ﻻ ﺗﻨﻄﻮ Vﻋﻠﻰ ﺿﺮ@ ﻟﻺﻧﺴﺎﻧﻴﺔ.
ﻓﻜﻤﺎ $ﺣﺐ ﻟﻤﺮ gﻷﻣﻪ
ﺑﻴﻪ ﺷﻌﻮ@ ﻣﺸﺮ
،ﻓﺤﺒﻪ ﻟﻮﻃﻨﻪ ﻟﺬ Vﺗﺮﻋﺮ ﻓﻴﻪ
ﺗﺸﺒﻊ
ﺑﺜﻘﺎﻓﺔ ﻫﻠﻪ ﻛﺬﻟﻚ ﻣﺸﺮ
_ .ﻻ $ﻟﻤﺸﺎﻋﺮ ﻟﻘﻮﻣﻴﺔ ﺗﺼﺒﺢ ﻏﻴﺮ ﻣﺸﺮ
ﻋﺔ ﺣﻴﻦ ﺗﺨﺮ tﻋﻦ
ﻗﻴﺪ ﻟﻌﻘﻼﻧﻴﺔ
ﺗﺼﺒﺢ ﻋﺎﻃﻔﻴﺔ ﻛﺜﺮ ﻣﻤﺎ ﻳﻨﺒﻐﻲ .ﻓﻠﻮ ﻧﺒﺮ kﻟﻤﺮ gﺑﺪﻓﻊ ﻟﺤﺐ ﻟﺒﻠﺪ NﻳﻌﺎV
ﻟﺒﻠﺪ $ﻷﺧﺮ $
kﻣﺒﺮ@
،ﻃﻔﻖ ﻳﻨﺘﻬﻚ ﺣﻘﻮ ﻷﻣﻢ
ﻟﺸﻌﻮ\ ﻷﺧﺮ kﻧﺎﻇﺮ ﺑﻌﻴﻦ
ﻣﺼﻠﺤﺘﻪ
ﺣﺴﺐ ،ﻛﺄ $ﻳﻐﺘﺼﺐ @ﺿﻴﻬﻢ
ﻳﺼﺎ@ ﻣﻤﻠﺘﻜﺎﺗﻬﻢ ،ﻓﺈﻧﻪ ﻳﺘﺨﻄﻰ ﺑﺬﻟﻚ
ﻟﺤﺪ
ﻟﻤﺸﺮ
ﻋﺔ
.ﺣﻴﻦ ﻳﺴﻤﺢ ﻟﺤﺒﻪ ﻟﻮﻃﻨﻪ $ﻳﺘﺤﻮ_ cﻟﻰ ﻧﻮ ﻣﻦ ﻟﻌﻨﺼﺮﻳﺔ sﻋﻤﺎ
$ﻣﺘﻪ ﻣﺘﻔﻮﻗﺔ ﻓﻲ ﺻﻠﻬﺎ ﻋﻠﻰ ﻣﺎ ﻋﺪﻫﺎ ﻣﻦ ﻣﻢ ،ﻓﺈﻧﻪ ﻳﺼﺒﺢ ﺑﺬﻟﻚ ﺻﺎﺣﺐ ﻣﻮﻗﻒ ﻏﻴﺮ
ﻋﻘﻼﻧﻲ.
ﻳﻠﻔﺖ ﷲ ﻧﺘﺒﺎﻫﻨﺎ ﻓﻲ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ _ﻟﻰ ﻫﺬ Nﻟﻘﻮﻣﻴﺔ ﻏﻴﺮ ﻟﻌﻘﻼﻧﻴﺔ .ﻓـ "ﻟﺤﻤﻴﺔ"
ﻟﺘﻲ ﺗﺘﺤﺪ ﻋﻨﻬﺎ ﻵﻳﺔ ﻟﺘﺎﻟﻴﺔ ﺳﻤﺔ ﺟﻮﻫﺮﻳﺔ ﻟﻠﻤﺠﺘﻤﻌﺎ ﻟﺒﻌﻴﺪ ,ﻋﻦ ﻫﺪ Vﻟﺪﻳﻦ:
ِﻢ ﻟْ َﺤﻤِﻴﱠ َﺔ َﺣﻤِﻴﱠ َﺔ ﻟْ َﺠﺎ ِﻫﻠِﻴﱠ ِﺔ َﻓﺄَﻧ َﺰ َ Oﷲﱠُ َﺳ ِﻜﻴﻨَﺘَ ُﻪ
َﺮ ﻓِﻲ ُﻗ ُﻠﻮﺑِﻬ ُ ِﻳﻦ َﻛﻔ ُ
﴿ َ rْ ِ,ﺟ َﻌ َﻞ ﻟﱠﺬ َ
ِﻤ َﺔ ﻟﺘﱠ ْﻘ َﻮَ َ tﻛﺎﻧُﻮ َ َ0ﺣ ﱠﻖ ﺑِ َﻬﺎ َْ َ0ﻫ َﻠ َﻬﺎ ِﻴﻦ ََ0ﻟْ َﺰ َﻣ ُﻬ ْﻢ َﻛﻠ َ
َﻋ َﻠﻰ َ ُﺳﻮﻟِ ِﻪ َ َﻋ َﻠﻰ ﻟْ ُﻤ ْﺆ ِﻣﻨ َ
ِﻴﻤﺎ ﴾ )ﻟﻔﺘﺢ. (26 / ِﻜ ﱢﻞ َﺷ ْﻲ ٍَ Tﻋﻠ ً ﺎ ﷲﱠُ ﺑ َُ َﻛ َ
17
ﻛﻤﺎ ﺗﺘﺤﺪ ﻵﻳﺔ ﻟﻤﺬﻛﻮ@ ,ﻋﻦ "ﻟﺤﻤﻴﺔ" ﻓﻬﻲ ﺗﺘﺤﺪ ﻛﺬﻟﻚ ﻋﻦ ﻟﺴﻜﻴﻨﺔ
ﻟﺘﻲ ﻳﺴﻜﺒﻬﺎ ﷲ ﻓﻲ ﻗﻠﻮ\ ﻋﺒﺎ Nﻟﻤﺆﻣﻨﻴﻦ
.ﻫﺬ ﻟﺘﺠﺎ
@ ﺑﻴﻦ ﻟﺤﻤﻴﺔ
ﻟﺴﻜﻴﻨﺔ ﻓﻲ ﻵﻳﺔ
ﻳﻘﺮ@ ﺧﻄﺄ
ﺧﻄﻞ ﻣﻮﻗﻒ ﻣﻦ ﻳﺤﻤﻞ ﻣﺸﺎﻋﺮ ﻋﺪﺋﻴﺔ ﺗﺠﺎ Nﻵﺧﺮﻳﻦ ﺑﺪﻓﻊ ﻣﻦ ﺣﺒﻪ ﻟﻌﺸﻴﺮﺗﻪ
ﻣﺠﺘﻤﻌﻪ
.ﻋﻠﻰ ﻟﻌﻜﺲ ﻣﻦ nﻟﻚ ،ﻳﺮﻳﺪ ﷲ $ﺗﺸﻴﻊ ﻣﺸﺎﻋﺮ ﻷﻣﻦ
ﻟﺴﻜﻴﻨﺔ
ﻟﺴﻼw
ﺑﻴﻦ ﻋﺒﺎ
.Nﺑﻌﺒﺎ@ ,ﺧﺮ $_ ،kﻟﺤﺎﻟﺔ ﻟﺮ
ﺣﻴﺔ ﻟﺘﻲ ﻳﺮﻳﺪﻫﺎ ﷲ ﻟﻌﺒﺎ Nﻫﻲ ﺗﻠﻚ ﻟﺘﻲ ﻳﻜﻮ$
ﻓﻴﻬﺎ ﻟﻠﻌﻘﻞ ﻟﻜﻠﻤﺔ ﻷﺧﻴﺮ.,
ﻻ ﺗﺴﻤﺢ ﻟﺤﻤﻴﺔ ﺑﻮﺟﻮ ﻣﺜﻞ ﻫﺬ Nﻟﺤﺎﻟﺔ ﻟﻤﺮﻏﻮﺑﺔ ،ﺑﻞ ﺗﻐﺮ Vﻣﺠﻤﻮﻋﺔ ﻣﺎ
ﺑﻤﺠﻤﻮﻋﺔ ﺧﺮ kﻧﻄﻼﻗﺎ ﻣﻦ ﻓﻮ@ ﻟﻠﻮ
$ﻟﻌﺮ
ﻟﻠﺴﺎ
.$ﻟﻘﺪ ﺗﺤﺪ ﷲ ﻋﻦ ﻫﺬN
ﻟﺤﻤﻴﺔ ﻓﻲ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ ﻗﺒﻞ 1400ﻋﺎ
wﻻ ﺗﺰl cﺛﺎ@ﻫﺎ ﻣﺎﺛﻠﺔ ﻟﻠﻌﻴﺎ $ﻓﻲ ﺟﻤﻴﻊ ﺟﺰg
ﻟﻌﺎﻟﻢ .ﻓﺜﻤﺔ ﺷﻌﻮ\ ﻓﻲ ﻓﺮﻳﻘﻴﺎ ﺗﻘﺘﻞ ﺷﻌﻮﺑﺎ ﺧﺮ kﻻ ﻟﺸﻲ gﺳﻮ kﻧﺘﻤﺎﺋﻬﺎ ﻟﻘﺒﻴﻠﺔ ﺧﺮ.k
ﻓﻲ
@
ﺑﺎ ﺗﺘﺤﻮ cﻣﺒﺎ@ﻳﺎ ﻛﺮ ,ﻟﻘﺪ_ wﻟﻰ ﺻﺪ wﻣﺴﻠﺢ ﺣﻴﻦ ﻳﻀﺮ\ ﻣﺜﻴﺮ
ﻟﺸﻐﺐ
ﻣﺸﺠﻌﻲ ﻟﻔﺮﻳﻖ ﻟﺨﺼﻢ ﺣﺘﻰ ﻟﻤﻮ
.ﻓﻲ ﻟﻌﺎﻟﻢ ﻟﻐﺮﺑﻲ ﺗﻮﺟﺪ ﺗﻨﻈﻴﻤﺎ ﻫﺪﻓﻬﺎ ﻷ
c
ﻫﻮ _ﺛﺎ@ ,ﻣﺸﺎﻋﺮ ﻟﻜﺮﻫﻴﺔ ﺿﺪ ﻷﻣﺮﻳﻜﻴﻴﻦ ﻣﻦ ﺻﻞ ﻓﺮﻳﻘﻲ
ﻟﻴﻬﻮ
ﻷﺗﺮ~
ﻏﻴﺮﻫﻢ ﻣﻦ
ﻷﻗﻠﻴﺎ ﻷﺧﺮ ،kﺑﻞ
ﺗﺠﻌﻞ ﻣﻨﻬﻢ ﻫﺪﻓﺎ ﻟﻬﺠﻤﺎ _@ﻫﺎﺑﻴﺔ ﺗﺸﻨﻬﺎ ﻋﻠﻴﻬﻢ.
ﻻ ﻳﻨﺤﺼﺮ ﻟﺘﻌﺼﺐ ﻟﻘﻮﻣﻲ ﻓﻲ ﻃﺒﻘﺎ ﻟﻤﺠﺘﻤﻊ ﻟﺪﻧﻴﺎ ﺑﻞ ﻧﺠﺪ lﺛﺎ@ Nﻣﺎﺛﻠﺔ ﻓﻲ
ﻟﻄﺒﻘﺎ ﻟﻌﻠﻴﺎ ﻣﻦ ﺑﻌﺾ ﻟﻤﺠﺘﻤﻌﺎ .ﻓﺜﻤﺔ ﺑﻠﺪ $ﻛﺜﻴﺮ ,ﺗﺴﺘﻐﻞ ﺧﻼﻓﺎ ﺣﺪ
ﻳﺎ ﺗﺎﻓﻬﺎ
ﻓﺘﺠﻌﻞ ﻣﻨﻪ ﻣﺴﻮﻏﺎ ﻟﺸﻦ ﻋﺪ
$ﺳﺎﻓﺮ
.ﺗﺆ sﻟﻤﻴﻮ cﻟﻌﺪ
ﻧﻴﺔ ﻫﺬ Nﻟﺪ
_ cﻟﻰ ﻟﺪﺧﻮc
ﻣﻄﻮﻟﺔ ﻻ ﻳﻘﺘﺼﺮ ﺿﺮ@ﻫﺎ ﻋﻠﻰ ﺷﻌﻮ\ ﻟﺪ
ﻟﺔ ﻟﺨﺼﻢ ﺑﻞ ﻳﺼﻞ _ﻟﻰ ﺷﻌﻮﺑﻬﺎ
ﻓﻲ ﺣﺮ
\ ّ
ﻫﻲ ﻣﺴﺒﺒﺎ ﻟﻬﺎ ﻟﻮﻧﺎ ﻣﻦ ﻟﻤﺂﺳﻲ
ﻟﺒﺆ` $_ .ﻟﺤﻜﻮﻣﺎ ﻟﺘﻲ ﺗﺘﺨﺬ ﻗﺮ@ ﻟﺤﺮ\
ﻫﺬ Nﻣﺼﺎﺑﺔ ﺑﺪ gﻟﺘﻌﺼﺐ ﻟﻘﻮﻣﻲ
.ﻛﻤﺎ ﺑﻴّﻨﺖ ﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ ﻓﺈ $ﻣﻦ ﻣﺘﻸ ﻗﻠﺒﻪ ﺑﺎﻟﺘﻌﺼﺐ
ﻟﻘﻮﻣﻲ ﻋﺎ ﻓﻲ ﻇﻠﻤﺔ ﻟﺠﻬﻞ.
_ $ﻟﻤﺼﺎﺑﻴﻦ ﺑﺪ gﻟﺘﻌﺼﺐ ﻟﻘﻮﻣﻲ ﻫﻢ ﻳﻀﺎ ﻟﺬﻳﻦ ﺗﺴﺒﺒﻮ ﻓﻲ ﺳﻮ ﻟﻜﻮ@ ﻟﺘﻲ
ﺷﻬﺪﻫﺎ ﻟﻌﺎﻟﻢ ﻓﻲ ﻟﻘﺮ $ﻟﻌﺸﺮﻳﻦ ،ﻋﻨﻲ ﻟﺤﺮﺑﻴﻦ ﻟﻌﺎﻟﻤﻴﺘﻴﻦ ﻷ
ﻟﻰ
ﻟﺜﺎﻧﻴﺔ .ﻟﻘﺪ ﻓﻌﺖ
18
ﻓﻜﺎ@ sﺋﻔﺔ ﻣﺜﻞ "ﻟﺒﻄﻮﻟﺔ ﻷﻟﻤﺎﻧﻴﺔ"
"ﻟﺸﺮ ﻹﻧﺠﻠﻴﺰ"
"Vﻟﺸﺠﺎﻋﺔ ﻟﺮ
ﺳﻴﺔ “،ﻓﻌﺖ
ﺣﻜﻮﻣﺎ ﻫﺬ Nﻟﺪ
_ cﻟﻰ ﻟﺪﺧﻮ cﻓﻲ ﺣﺮ
\ ﻻ ﻣﻌﻨﻰ ﻟﻬﺎ nﻗﺖ ﺑﺴﺒﺒﻬﺎ ﺷﻌﻮ\
@
ﺑﺎ
ﻟﻌﺎﻟﻢ ﻷﻣﺮﻳﻦ
sﻫﻘﺖ ﻓﻴﻬﺎ 65ﻣﻠﻴﻮ $ﻣﻦ ﻷ@
Gﻟﺒﺮﻳﺌﺔ
،ﺟﺮ
Gﺗﺮ ّﻣﻞ
ﻳٌﺘﱢﻢ ﺑﺴﺒﺒﻬﺎ
ﻋﺸﺮ ﻟﻤﻼﻳﻴﻦ ﻣﻦ ﻟﺒﺸﺮ.
_ $ﻟﺘﻌﺼﺐ ﻟﻘﻮﻣﻲ ﻫﻮ ﺳﺒﺐ ﻫﺬ Nﻟﻔﻮﺟﻊ ﻛﻠﻬﺎ
،ﻧﺤﻦ ﻵ $ﻧﺸﻴﺮ _ﻟﻴﻪ ﺑـﻮﺻﻒ
"ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ"
cﺻﻮﻟﻬﺎ _ﻟﻰ
ﺳﺪ ,ﻟﺤﻜﻢ ﻓﻲ ﻫﺎﺗﻴﻦ ﻟﺪ
ﻟﺘﻴﻦ ،ﻋﻨﻲ ﻟﻨﻈﺎ wﻟﻨﺎ
Vsﻟﻨﻈﺎ wﻟﻔﺎﺷﻲ.
19
ﻟﻘﺪ ٌﻋﺮ ﻷﺷﺨﺎ ﻟﺬﻳﻦ @
ﺟﻮ ﻟﻔﻜﺮ ,ﻟﺘﻌﺼﺐ ﻟﻘﻮﻣﻲ ﻓﻲ ﻫﺎﺗﻴﻦ ﻟﺪ
ﻟﺘﻴﻦ
ﻓﻲ ﻟﻤﺎﻧﻴﺎ ﺑﺸﻜﻞ ﺧﺎ ﺑـ "ﻟﻘﻮﻣﻴﻴﻦ ﻟﺮ
ﻣﻨﺴﻴﻴﻦ"
.ﺗﺘﻤﺜﻞ ﺑﺮ sﺳﻤﺎ ﻟﻘﻮﻣﻴﻴﻦ
ﻟﺮ
ﻣﻨﺴﻴﻴﻦ ﻓﻲ ﺗﻐﻠﻴﺒﻬﻢ ﻟﺸﻌﻮ@ ﻋﻠﻰ ﻟﻌﻘﻞ
ﻋﺘﻘﺎﻫﻢ $ﻷﻣﺘﻬﻢ "@
ﺣﺎ" ﻏﺎﻣﻀﺔ ﺧﺎﺻﺔ
ﺗﻀﻌﻬﺎ ﻓﻲ ﻣﻘﺎ wﺳﻤﻰ
@ﻓﻊ ﻣﻦ ﻷﻣﻢ ﻷﺧﺮ
.kﺑﻨﻬﺎﻳﺔ ﻟﻘﺮ $ﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻛﺎﻧﺖ
ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻗﺪ ﺗﺄﺛﺮ ﺑﺎﻟﻨﻈﺮﻳﺎ ﻟﻌﻨﺼﺮﻳﺔ ﻟﺘﻲ ﻟﻘﻴﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ﻗﺒﻮﻻ
ﺳﻌﺎ
ﺗﻔﻮ ﻟﻌﺮ ﻷ
@
ﺑﻲ ﻋﻠﻰ ﻋﺮ ﻟﻌﺎﻟﻢ ﻷﺧﺮ kﻣﻤﺎ ﻳﺨﻮﻟﻪ ﻟﺤﻖ ﻓﻲ
_ﻟﻰ ﻇﻬﻮ@ ﻓﻜﺮّ ,
ﺗﻤﺜﻞ 0ﻟﻤﺎﻧﻴﺎ ﻟﻨﺎEﻳﺔ 0ﺣﺪ 0ﺳﻮ 0ﺗﺠﻠﻴﺎ "ﻟﻘﻮﻣﻴﺔ ﻟﺮﻣﻨﺴﻴﺔ" .ﻓﻘﺪ ﺗﻄﻮ ﻫﺬ -ﻟﻘﻮﻣﻴﺔ ﻟﻌﻨﺼﺮﻳﺔ ﺑﻔﻌﻞ ﺗﺄﺛﻴﺮ ﻟﻤﺜﺎﻟﻴﺔ ﻟﺮﻣﻨﺴﻴﺔ،
ﻛﻤﺎ ﻳﺸﻜﻞ ﻻﺿﻄﻬﺎ Mﻟﺒﺆ zﻟﺬ\ ﺳﺒﺒﺘﻪ ﻧﻘﻄﺔ ﺳﻮ TMﻓﻲ ﺗﺎﻳﺦ ﻟﺒﺸﺮﻳﺔ.
20
ﺣﻜﻢ ﻫﺬ Nﻟﺸﻌﻮ\.
ﻣﺎ ﻟﺒﺜﺖ ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ $ﻧﺘﺸﺮ ﺑﺴﺮﻋﺔ
ﺑﺨﺎﺻﺔ ﻓﻲ ﻟﻤﺎﻧﻴﺎ ﻓﻲ ﻟﻌﻘﺪﻳﻦ
ﻷ
cﻟﺜﺎﻧﻲ ﻣﻦ ﻟﻘﺮ $ﻟﺘﺎﺳﻊ ﻋﺸﺮ
.ﻃﻔﻖ ﻛﺘﺎ\ ﻣﻦ ﻣﺜﺎ cﺑﻮ cﻻﻏﺎ@
Vﻳﻮﻟﻴﻮ`
ﻻﻧﻐﺒﻴﻬﻦ ﻳﺒﺸﺮ
$ﺑﻨﻈﺎ wﻋﺎﻟﻤﻲ ﻫﺮﻣﻲ ﻟﺘﻜﻮﻳﻦ ﻳﺘﻮﻟﻰ ﻷﻟﻤﺎ $ﻗﻴﺎﺗﻪs
.ﻋﻢ ﻫﺆﻻ$ g
_ﻗﺎﻣﺔ ﻫﺬ ﻟﻨﻈﺎ wﻣﻤﻜﻦ ﺑﺴﺒﺐ ﻟﺘﻔﻮ ﻟﻔﻄﺮ" Vﻟﻠﺮ
"Gﻷﻟﻤﺎﻧﻴﺔ
"ﻟﺪ wﻷﻟﻤﺎﻧﻲ"
$
ﻋﻠﻰ ﻷﻟﻤﺎ
@ n_ $ﺗﺤﻘﻴﻖ ﻫﺬ Nﻟﻬﻴﻤﻨﺔ $ﻳﺘﺨﻠﻮ ﻋﻦ ﻷﻳﺎ $ﻟﺘﻮﺣﻴﺪﻳﺔ ﻣﺜﻞ ﻟﻨﺼﺮﻧﻴﺔ
ﻳﻌﻮ
_ﻟﻰ ﻣﺎﺿﻴﻬﻢ ﻟﻮﺛﻨﻲ.
ﻟﻘﺪ ﻟﻌﺐ ﺗﻨﺎﻣﻲ ﻟﺠﻤﻌﻴﺎ ﻟﺴﺮﻳﺔ ﻓﻲ ﻟﻤﺎﻧﻴﺎ
@ ﻣﻬﻤﺎ ﻓﻲ ﻧﺸﺮ ﻓﻜﺮ ,ﻟﻘﻮﻣﻴﺔ
ﻟﺮ
ﻣﻨﺴﻴﺔ ﺧﻼ cﻫﺬ Nﻟﺤﻘﺒﺔ
.ﺗﺘﻜﻮr@ $ﻳﺔ ﻫﺬ Nﻟﺠﻤﻌﻴﺎ ﻟﺴﺮﻳﺔ ﻟﻠﻌﺎﻟﻢ ﻣﻦ ﻋﺪ,
ﻓﻜﺎ@ ﺿﺤﻠﺔ ﻣﻨﻬﺎ :ﻧﻪ ﻳﻤﻜﻦ ﻟﻠﺒﺸﺮ _@~ ﻟﺤﻘﻴﻘﺔ ﻻ ﻋﻦ ﻃﺮﻳﻖ ﻋﻘﻮﻟﻬﻢ
ﻟﻜﻦ ﺑﻮﺳﻄﺔ
ﻣﺸﺎﻋﺮﻫﻢ
ﻏﺮﺋﺰﻫﻢ $
،ﻟﻜﻞ
ﻟﺔ @
Gﻓﻄﺮﻳﺔ
$ﻟﺮ
Gﻟﻔﻄﺮﻳﺔ ﻷﻟﻤﺎﻧﻴﺎ ﻫﻲ @
G
ﺛﻨﻴﺔ .ﻟﻘﺪ ﻣﻬﺪ ﻫﺬ Nﻟﺠﻤﻌﻴﺎ ﻟﻈﻬﻮ@ ﻫﺘﻠﺮ
ﻧﻈﺎﻣﻪ ﻟﻨﺎ .Vsﻛﺘﺐ ﻟﻤﺆ@ ﻹﻧﺠﻠﻴﺰV
ﻣﻴﺸﻴﻞ ﻫﻮ@ ﻳﻘﻮ $_" :cﻇﻬﻮ@ ﻟﺤﺮﻛﺔ ﻟﻘﻮﻣﻴﺔ ﻟﻌﻤﻮ wﻟﻤﺎﻧﻴﺎ
ﻟﺘﻲ ﺳﺘﻤﺪ sﺧﻤﻬﺎ
ﻟﺮ
ﺣﻲ ﻣﻦ ﻧﻈﺎ wﻟﺠﻤﻌﻴﺎ ﻟﺴﺮﻳﺔ
ﺧﺬ ﻋﻘﻴﺪﺗﻬﺎ ﻣﻦ ﻟﻔﻠﺴﻔﺎ ﻟﺴﺮﻳﺔ ﻟﻐﺎﻣﻀﺔ
ﻟﻠﺠﻤﻌﻴﺎ ﻟﺴﺮﻳﺔ ،ﻫﻲ ﻟﺘﻲ ﺧﺮﺟﺖ ﻟﻠﻮﺟﻮ ﻟﻤﺒﺎ pﻟﻌﺮﻗﻴﺔ ﻟﻤﺘﻄﺮﻓﺔ ﻟﺘﻲ ﺗﻤﺨﻀﺖ
ﻋﻦ ﻻﺷﺘﺮﻛﻴﺔ ﻟﻘﻮﻣﻴﺔ ﻓﻲ ﻟﻌﺸﺮﻳﻨﻴﺎ ﻣﻦ ﻟﻘﺮ $ﻟﻌﺸﺮﻳﻦ".1
ﻻ ﺟﺮ_ $ wﺳﻬﺎ wﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﻮﺣﻴﺪ ﻓﻲ ﻣﺴﻴﺮ ,ﻟﺒﺸﺮﻳﺔ ﻗﺪ ﺗﻤﺜﻞ ﻓﻲ ﻟﺘﻤﻬﻴﺪ
ﻟﻈﻬﻮ@ ﻟﻨﻈﺎ wﻟﻨﺎ Vsﻟﺬ Vﻳﻌﺪ ﺑﺤﻖ ﺣﺪ ﻛﺜﺮ ﻷﻧﻈﺔ ﻣﻮﻳﺔ
ﺣﺸﻴﺔ ﻓﻲ ﻟﺘﺎ@ﻳﺦ.
21
ﻻﺿﻄﺮ\
ﺗﻌﻜﺲ ﺑﺆﺳﻬﻢ ﻟﺮ
ﺣﻲ ﻟﻤﺪﻗﻊ
.ﺻﻒ ﺳﺘﺎ nﻟﺘﺎ@ﻳﺦ ﻷﻣﺮﻳﻜﻲ ﻏﻴﺮﻫﺎ@
@ﻳﻤﺒﻞ ﻟﺤﺎﻟﺔ ﻟﺮ
ﺣﻴﺔ ﻟﻠﻘﻮﻣﻴﻴﻦ ﻟﺮ
ﻣﻨﺴﻴﻴﻦ ﻓﻲ ﻣﻘﺎ cﺑﻌﻨﻮ" :$ﻹﺻﻼ
Gﻟﺘﺤﺮﻳﺮ
ﻟﺮ
ﻣﻨﺴﻴﺔ ﻓﻲ ﺑﺮ
ﺳﻴﺎ" ﻓﻘﺎ:c
"ﻟﻘﺪ ﺣﺎ
cﻟﺮ
ﻣﻨﺴﻴﻮ $ﻟﻬﺮ\ _ﻟﻰ ﻋﻮﻟﻢ ﻟﻔﺎﻧﺘﺎsﻳﺎ
ﻟﻌﺎﻃﻔﺔ
ﻟﻤﺠﺎ .sﻓﻔﻲ ﻣﺠﺎc
ﻟﺮ
Gﺣﺎ
ﻟﻮ ﻟﻠﻌﺐ ﺑﺎﻟﻤﻮ
ﻟﺘﻔﻜﻴﺮ ﻟﻘﻠﻖ ﻓﻲ ﻫﺪ ,ﻟﻠﻴﻞ ﻟﻜﺌﻴﺐ ﻟﻤﻌﺘﻢ“ .ﻗﺎc
ﻧﻮﻓﺎﻟﻴﺲ )
ﻫﻮ ﻣﻦ @
ﻻﺗﺠﺎ Nﻟﺮ
ﻣﻨﺴﻲ ﻷﻟﻤﺎﻧﻲ ﻓﻲ ﻃﻮ@ Nﻷ
ﻟﻰ(" :ﻟﺤﻴﺎ,
ﻫﻲ ﺳﻘﺎ wﻟﺮ
"Gﻫﺬ Nﺑﺪﻳﺔ ﻟﺘﺸﺎ wrﻟﺠﻤﺎﻟﻲ .ﻟﻘﺪ ﻛﺸﻔﺖ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﻐﻄﺎg
ﻋﻦ ﻟﻘﻮ kﻏﻴﺮ ﻟﻌﻘﻼﻧﻴﺔ ﻟﻠﺮ
Gﻹﻧﺴﺎﻧﻴﺔ .ﻟﻘﺪ lﻣﻦ ﻧﻮﻓﺎﻟﻴﺲ ﻧﻪ ﻳﻤﻜﻦ ﺗﻮﺣﻴﺪ ﻛﻞ
ﻟﻌﻮﻟﻢ
ﻟﻌﺼﻮ@ ﺑﻮﺳﻄﺔ ﺳﺤﺮ ﻟﺨﻴﺎ
.cﻋﺒﺮ ﻷ\ ﻟﻮﻃﻨﻲ ﻟﺬ Vﺳﺎ ﺧﻼc
ﻃﻮ@
ﺣﺮ\ ﻟﺘﺤﺮﻳﺮ
ﺻﻞ "@ﻗﺺ ﻟﺮ
"Gﻫﺬ _ﻟﻰ ﻗﺎﻋﺪ ,ﻟﺠﻤﺎﻫﻴﺮ ﻷ
ﺳﻊ
.ﻟﻘﺪ ّ
ﻟﺮ
ﻣﻨﺴﻴﻮ $ﻷﻟﻤﺎ $ﻣﺒﺪ ﻟﻨﺰﻋﺔ ﻟﺠﻤﺎﻟﻴﺔ
ﻟﺘﻲ ﻣﺜﻠﺖ ﻣﻦ
cﻳﻮ@ wﻓﻀﺎ ﻟﻠﻌﻘﻞ
ﻣﺤﺎ
ﻟﺔ ﻟﺘﺤﻘﻴﻖ ﻟﻮﺣﺪ
,ﻟﻮﺿﻮ Gﺑﻌﻤﻞ ﻓﻮ@
Vﺣﺪ
.ﻛﺎ $ﻟﺸﻌﺮ ﻓﻲ ﻫﺬN
ﻟﻨﻈﺮﻳﺔ ﻫﻮ ﻟﺤﻘﻴﻘﺔ ﻟﻤﻄﻠﻘﺔ".2
ﻟﻘﺪ ﻧﻬﺾ ﺑﻨﺎ gﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻋﻠﻰ ﻗﺎﻋﺪ ,ﻟﺤﺲ
ﻟﺸﻌﻮ@
.ﻧﺘﺠﺖ
ﻫﺬ Nﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﻟﺨﻴﺎﻟﻴﺔ ﻓﺮ
ﻧﺒﺘﺖ ﻟﺼﻠﺔ ﺑﻴﻨﻬﻢ
ﺑﻴﻦ ﻟﻮﻗﻊ
ﺗﺎﻫﻮ
ﻓﻲ ﻣﻔﺎ sﺿﻄﺮﺑﻬﻢ ﻟﻌﻘﻠﻲ .ﻟﻘﺪ
ﻗﻄﻌﺖ ﻟﺮ
ﻣﻨﺴﻴﺔ ﺳﺒﺎ\ ﻟﺼﻠﺔ ﺑﻴﻦ
ﻣﻌﺘﻨﻘﻴﻬﺎ
ﺑﻴﻦ ﻟﻮﻗﻊ
،ﻫﻲ ﺑﻬﺬN
ﻟﻘﺪ ﻟﻌﺒﺖ ﻟﻨﺰﻋﺔ ﻟﻌﺎﻃﻔﻴﺔ ﻟﻤﻐﺎﻟﻴﺔ ﺑﻌﻘﻮ Oﻟﺠﻤﺎﻫﻴﺮ ﻓﻲ
ﻟﺼﻔﺔ ﺗﺸﺒﻪ ﻟﻤﺮ; ﻟﻨﻔﺴﻲ ﻟﻤﻌﺮ
0ﻟﻤﺎﻧﻴﺎ ﻟﻨﺎEﻳﺔ ،ﻧﻄﻠﺖ ﻋﻠﻴﻬﺎ ﺧﺪ iﻟﻨﺎEﻳﺔ 0ﻫﺪﻓﻬﺎ ﺑﺎﻟﺸﻮsﻳﻔﺮﻧﻴﺎ ﻟﺬ Vﻳﻘﻄﻊ ﻟﺼﻠﺔ ﺑﻴﻦ
ﻟﻼ,ﻧﺴﺎﻧﻴﺔ. ﻟﻤﺼﺎﺑﻴﻦ ﺑﻪ
ﻟﻮﻗﻊ ﻓﻴﻌﻴﺸﻮ $ﻓﻲ ﻋﺎﻟﻢ
22
ﻣﻦ ﺻﻨﻊ ﺧﻴﻠﺘﻬﻢ.
ﺛﻤﺔ
ﺟﻪ ﺷﺒﻪ ﻣﻌﺒﺮ ,ﺑﻴﻦ ﻣﺮ; ﻟﻔﺼﺎ
wﻟﺤﺎﻟﺔ ﻟﺮ
ﺣﻴﺔ ﻟﻠﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻟﺘﻲ
ﺗﻘﻮ wﻋﻠﻰ ﻃﺎﺋﻔﺔ ﻣﻦ ﻷﻓﻜﺎ@ ﻟﻤﻐﻠﻮﻃﺔ
ﺑﺮsﻫﺎ ﻓﻜﺮ" ,ﻟﺪ
"
"wﻃﻦ ﻵﺑﺎ
"gﻟﺘﻲ ﺗﺘﺤﻮc
ﺑﻌﺪ nﻟﻚ _ﻟﻰ ﻫﻮ` ﻳﻨﻘﺎ ﻟﻪ ﺻﺤﺎ\ ﻫﺬ ﻻﺗﺠﺎ Nﺑﺘﺴﻠﻴﻢ ﺗﺎ .wﻟﻘﺪ ﻛﺘﺴﺒﺖ ﻓﻜﺮ" ,ﻟﺪw
ﻃﻦ
ﻵﺑﺎ gﻷﻟﻤﺎﻧﻲ ﺑﻤﻮﺟﺐ ﻫﺬ Nﻟﻔﻜﺮ ,ﻗﺪﺳﻴﺔ ﻛﻤﺎ ﻋﺘٌﺒِﺮ ﻷﻗﻠﻴﺎ ﻏﻴﺮ ﻷﻟﻤﺎﻧﻴﺔ ﻟﺘﻲ ﺗﻘﻴﻢ
ﺑﺄﻟﻤﺎﻧﻴﺎ ﻣﺼﺎ@ ﺗﻠﻮﻳﺚ ﻟﻠﺪ wﻷﻟﻤﺎﻧﻲ
_ﻓﺴﺎ ﻷ@; ﻵﺑﺎ gﻷﻟﻤﺎ
.$ﻟﻘﺪ ﻛﺎ $ﻟﻬﺬ ﻟﺘﻔﻜﻴﺮ
ﺗﺄﺛﻴﺮ ﻛﺒﻴﺮ ﻋﻠﻰ ﻹﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﻟﻨﺎsﻳﺔ ﻟﺘﻲ ﻋﺘﺒﺮ _@ﻗﺔ ﻟﺪﻣﺎ gﺟﺰ gﻣﻦ ﺣﺮ\ ﺻﻠﻴﺒﻴﺔ
ﻣﻘﺪﺳﺔ .ﻓﻌﻘﺐ ﻣﺤﺎ
ﻟﺔ ﻧﻘﻼﺑﻴﺔ ﻓﺎﺷﻠﺔ ﻧﻔﺬﻫﺎ ﻟﻨﺎsﻳﻮ $ﻓﻲ ﻋﺎ w1923 wﺧﺬ ﻫﺘﻠﺮ @ﻳﺔ
ﻣﻦ @ﻳﺎ ﻟﺤﺰ\ ﻟﻨﺎ Vsﻛﺎﻧﺖ ﻣﻠﻄﺨﺔ ﺑﺪﻣﺎ gﻟﻨﺎsﻳﻴﻦ ﻟﻴﺠﻌﻞ ﻣﻨﻬﺎ ﻣﻌﺒﻮ ﺗﺄﻟﻬﻪ ﻗﻠﻮ\
ﺗﺒﺎ ﻟﺤﺰ\
.ﻋﺮﻓﺖ ﻫﺬ Nﻟﺮﻳﺔ ﻓﻴﻤﺎ ﺑﻌﺪ ﺑﺎﺳﻢ "
@"
" Bluffingﻳﺔ ﻟﺪ ."wﻛﻤﺎ ﺣﺘﻔﻆ ﻟﻨﺎsﻳﻮ$
ﺑﺘﻠﻚ ﻟﺮﻳﺔ ﻛﻤﺎ ﻫﻲ
ﺻﺒﺤﺖ @ﻣﺰ ﻣﻘﺪﺳﺎ ﺗﺤﺘﻔﻲ
ﺑﻪ ﺟﻤﻴﻊ ﺗﺠﻤﻌﺎ ﻟﻨﺎsﻳﻴﻦ
.ﻣﻦ ﻟﻌﺠﻴﺐ @ $ﻳﺎ
ﺧﺮ kﺟﺪﻳﺪ ,ﻛﺎﻧﺖ ﺗﻠﺼﻖ ﺑﻬﺬ Nﻟﺮﻳﺔ ﻷﺻﻠﻴﺔ ﺣﺘﻰ
3
ﺗﻨﻘﻞ _ﻟﻴﻬﺎ ﺷﻴﺌﺎ ﻣﻦ ﻗﺪﺳﺘﻬﺎ ﻟﻤﺰﻋﻮﻣﺔ.
ﻟﻘﻮﻣﻴﺔ ﻟﺮﻣﻨﺴﻴﺔ
,ﻗﺔ ﻟﺪﻣﺎT
ﻟﻘﺪ ﺷﻌﻞ ﻹﻳﻤﺎ $ﺑﻘﺪﺳﻴﺔ ﻟﺪ@_
wﻗﺘﻪ ﻛﺜﺮ
ﻟﺼﺮﻋﺎ ﻣﻮﻳﺔ ﻓﻲ ﺗﺎ@ﻳﺦ ﻟﺒﺸﺮﻳﺔ
.ﻟﻢ ﺗﻜﻦ
ﻓﻲ ﻟﺼﻮ_ 0ﻋﻼ -ﻣﻠﺼﻖ Mﻋﺎﺋﻲ ﻣﻦ ﻋﻬﺪ ﻟﻨﺎEﻳﺔ ﻳﺮﻣﺰ
ﻟﺤﺮﺑﺎ $ﻟﻌﺎﻟﻤﻴﺘﺎ $ﻷ
ﻟﻰ
ﻟﺜﺎﻧﻴﺔ ﺳﻮ kﺻﺪ wﺑﻴﻦ
,ﻟﻰ ﻟﻘﻮﻣﻴﺔ ﻟﺮﻣﻨﺴﻴﺔ ﻳﺸﺤﻦ ﻟﺸﻌﺐ ﻷﻟﻤﺎﻧﻲ
ﻗﻮﻣﻴﻴﻦ @
ﻣﺎﻧﺴﻴﻴﻦ
.ﻛﺎ $ﺗﻴﺎ@ ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﺑﺠﺮﻋﺔ ﻛﺒﻴﺮ_ ﻣﻦ ﻟﻌﺎﻃﻔﺔ ﻟﺮﻣﻨﺴﻴﺔ.
23
ﻛﺜﺮ
ﺿﻮﺣﺎ ﻓﻲ ﻟﻤﺎﻧﻴﺎ _ﻻ ﻧﻪ ﻛﺎ $ﻟﻪ ﺗﺄﺛﻴﺮ ﻓﻲ
ﻧﻔﺲ ﻟﺤﻘﺒﺔ ﻟﺰﻣﻨﻴﺔ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ ﻹﻧﺠﻠﻴﺰﻳﺔ
ﻟﻔﺮﻧﺴﻴﺔ
ﻟﺮ
ﺳﻴﺔ ﺣﻴﺚ ﺗﺴﺒﺐ ﻓﻲ ﺟﺮ ﻫﺬN
ﻟﺪ
_ cﻟﻰ ﻣﺤﺎ@ ﻟﺤﺮ
\ .ﻟﻘﺪ ﺻﺐ ﻫﺬ
ﻟﺘﻴﺎ@ ﻟﺰﻳﺖ ﻓﻲ ﺣﺮﺋﻖ ﺻﻐﻴﺮ ,ﻛﺎ $ﻳﻤﻜﻦ ﺣﻠﻬﺎ
ﻋﻦ ﻃﺮﻳﻖ ﻟﺪﺑﻠﻮﻣﺎﺳﻴﺔ ﻟﻴﺘﺴﺒﺐ ﻓﻲ ﻣﺬﺑﺤﺔ ﻫﺎﺋﻠﺔ
@ﻳﻘﺖ ﻓﻴﻬﺎ ﻣﺎ gﻟﻤﻼﻳﻴﻦ ﻣﻦ ﻟﺒﺸﺮ.
_ $ﻓﻬﻢ lﺛﺎ@ ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻧﺘﺎﺋﺠﻬﺎ
ﻳﻘﺘﻀﻴﻨﺎ @ﺳﺔ ﺗﻄﻮ@ ﻟﺤﺮ\ ﻟﻌﺎﻟﻤﻴﺔ ﻷ
ﻟﻰ.
ﻓﻌﻠﻰ ﻟﺮﻏﻢ ﻣﻦ ﺷﺘﺮ~
cﻛﺜﻴﺮ ,ﻓﻲ ﺗﻠﻚ
ﻟﺤﺮ\ _ﻻ $ﺣﻔﻨﺔ ﻗﻠﻴﻠﺔ ﻣﻦ ﻫﺬ Nﻟﺪ
cﻟﻌﺒﺖ
@ ﻣﺤﻮ@ﻳﺎ ﻓﻴﻬﺎ .ﻓﻔﻲ ﺣﺪ ﺟﺎﻧﺒﻲ ﻟﺼﺮ
ﻛﺎﻧﺖ ﺗﻘﻒ ﻧﺠﻠﺘﺮ
ﻓﺮﻧﺴﺎ
@
ﺳﻴﺎ ،ﻓﻲ ﺣﻴﻦ
ﻛﺎﻧﺖ ﺗﻘﻒ ﻋﻠﻰ ﻟﺠﺎﻧﺐ ﻵﺧﺮ ﻟﻤﺎﻧﻴﺎ
ﻟﻤﻤﻠﻜﺔ
ﻟﻤﺠﺮﻳﺔ ﻟﻨﻤﺴﺎ
ﻳﺔ
.ﻛﺎ $ﺟﻨﺮﻻ ﻟﺤﺮ\ ﻣﻦ
ﻟﻄﺮﻓﻴﻦ ﻣﺠﻤﻌﻴﻦ ﻋﻠﻰ ﺳﺘﺮﺗﻴﺠﻴﺔ ﻋﻨﺪ ﺑﺪﻳﺔ
ﻟﺤﺮ\ ﻣﻔﺎﻫﺎ ﻧﻪ ﻳﻤﻜﻦ ﺗﻔﺮﻳﻖ ﺻﻔﻮ ﻟﻌﺪ
ﻟﻘﺪ ﺗﻨﻮﺳﻴﺖ ﻗﻴﻤﺔ ﺣﻴﺎ_ ﻟﻨﺎ zﺑﺎﻟﻜﺎﻣﻞ ﻓﻲ ﻟﺤﺮ 1ﻟﺘﻲ ﻧﺸﺄ ﺑﺴﺒﺐ ﻇﻬﻮ ﻟﻘﻮﻣﻴﺔ ﻟﺮﻣﻨﺴﻴﺔ.
ﻓﻘﺪ ﻧﺪﻓﻊ ﻟﻘﺎ _Mﻟﺬﻳﻦ 0ﺳﻜﺮﺗﻬﻢ ﻷﻓﻜﺎ ﻟﻤﺜﺎﻟﻴﺔ ﻛـ "ﻟﺮ ﻷﻟﻤﺎﻧﻴﺔ" "ﻟﺸﺮ} ﻹﻧﺠﻠﻴﺰ\"
25ﻓﺄ Mﺑﺬﻟﻚ ﺷﻌﻮﺑﻬﻢ ﻣﻮ Mﻟﻬﻼ(.
"ﻟﺸﺠﺎﻋﺔ ﻟﻔﺮﻧﺴﻴﺔ" ,ﻟﻰ ﺗﺨﺎ rﻗﺮ ﻏﻴﺮ ﻋﻘﻼﻧﻴﺔ
ﻳﺰﻳﺪ ﻋﻠﻰ 400.000ﺟﻨﺪ_ Vﻧﺠﻠﻴﺰ
Vﺣﻮﻟﻲ 200.000
ﺟﻨﺪ Vﻓﺮﻧﺴﻲ
.ﻣﻊ nﻟﻚ ﻟﻢ ﺗﺘﺮﺟﻊ ﻟﺠﺒﻬﺔ ﻷﻟﻤﺎﻧﻴﺔ ﺳﻮk
11ﻛﻴﻠﻮﻣﺘﺮ ﻓﻘﻂ
.ﺗﺨﺬ ﻗﺎ ,ﻻﺳﺘﺮﺗﻴﺠﻴﺔ ﻟﻌﺴﻜﺮﻳﺔ ﻓﻲ
ﻟﺠﺎﻧﺒﻴﻦ ،ﺗﻠﻬﺐ ﻣﺸﺎﻋﺮﻫﻢ
ﺣﻤﺎﺳﻬﻢ ﻧﺎﺷﻴﺪ ﻟﻤﺎ@ﺷﺎ
ﻟﻌﺴﻜﺮﻳﺔ
ﻷﺷﻌﺎ@ ﻟﺤﻤﺎﺳﻴﺔ ﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻤﺠﺪ "ﻟﺮ
G
ﻷﻟﻤﺎﻧﻲ"
"ﻟﺸﺮ ﻹﻧﺠﻠﻴﺰ"
"Vﻟﺒﺴﺎﻟﺔ ﻟﻔﺮﻧﺴﻴﺔ"،
ﻗﺮ@ ﻃﺎﺋﺸﺔ ﺗﺴﺒﺒﺖ ﻓﻲ ﻗﺘﻞ ﺷﻌﻮﺑﻬﻢ .ﻛﻤﺎ ﻋﺎﻧﻰ ﻛﺜﺮ
ﻟﺠﻨﻮ ﻟﺬﻳﻦ ﻧﺠﻮ ﻣﻦ ﻟﻤﻮ ﺑﻌﺪ ﺑﻘﺎﺋﻬﻢ ﻓﻲ ﻟﺨﻨﺎ
ﻟﻮﺣﻠﺔ ﻟﺜﻼ ﺳﻨﻮ
ﻧﺼﻒ ﻟﺴﻨﺔ
$ $ﻳﻜﻮ $ﻓﻲ
ﻣﻘﺪ
@ﻫﻢ @ﻓﻊ @
rﺳﻬﻢ ﺑﺴﺒﺐ ﻟﻘﺼﻒ ﻟﻌﻨﻴﻒ ﻟﺬV
ﻻ ﻳﻨﻘﻄﻊ ،ﻋﺎﻧﻮ ﻫﻢ ﻳﻀﺎ ﻣﺮﺿﺎ ﻧﻔﺴﻴﺔ
ﻋﻘﻠﻴﺔ ﺑﺴﺒﺐ
ﻷﻫﻮ cﻟﺘﻲ ﺗﻌﺮﺿﻮ ﻟﻬﺎ.
_ $ﺣﺪ ﻧﻤﺎ tnﻟﻠﻘﺘﻞ ﻟﻌﺒﺜﻲ ﻟﺬ Vﺳﺒﺒﺘﻪ ﻟﻘﻮﻣﻴﺔ
ﻟﺮ
ﻣﻨﺴﻴﺔ ﻓﻲ ﻟﺤﺮ\ ﻟﻌﺎﻟﻤﻴﺔ ﻷ
ﻟﻰ ﻳﺘﻤﺜﻞ ﻓﻲ ﻟﻬﺠﻮw
ﻟﺬ Vﻗﺎ Nﻟﺠﻨﺮ cﻟﻔﺮﻧﺴﻲ @
ﺑﺮ ﻧﻴﻔﻴﻞ ﻓﻲ ﺑﺮﻳﻞ ﻣﻦ
ﻋﺎ w1917 wﺿﺪ ﻟﻤﺎﻧﻴﺎ .ﻟﻘﺪ ﺻﺮ Gﻧﻴﻔﻴﻞ ﻗﺒﻞ ﻟﻤﻌﺮﻛﺔ
ﺑﺄﻧﻪ "ﺳﻴﺘﻤﻜﻦ ﻣﻦ ﺗﻔﺮﻳﻖ ﺻﻔﻮ ﻷﻟﻤﺎ $ﻓﻲ ﻏﻀﻮ$
ﻳﻮﻣﻴﻦ
ﺳﻴﺤﻘﻖ ﻧﺼﺮ ﺳﺎﺣﻘﺎ ﻋﻠﻰ ﻷﻟﻤﺎ $ﻓﻲ ﻇﺮ
ﺳﺒﻮ
ﺣﺪ"@
.ﻏﻢ $ﻟﺠﻴﺶ ﻷﻟﻤﺎﻧﻲ ﻛﺎ $ﻓﻲ ﻣﻮﻗﻒ
26
ﻣﻮﻗﻊ ﻓﻀﻞ _ﻻ $ﻟﺠﻴﺶ ﻟﻔﺮﻧﺴﻲ ﺗﻘﺪ wﻟﻠﻮﻓﺎ gﺑﻬﺬ ﻟﻌﻬﺪ ﻏﻴﺮ ﻟﻌﻘﻼﻧﻲ
ﺷﺮ ﻓﻲ
ﻟﻬﺠﻮ wﻓﻲ 16ﺑﺮﻳﻞ_ ،ﻻ $ﻟﻬﺠﻮ wﻟﺬ Vﺗﻤﻨﻮ ﻧﺘﻬﺎ Ngﻓﻲ ﻳﻮﻣﻴﻦ ﺳﺘﻤﺮ ﻟﻤﺎ ﻳﺰﻳﺪ ﻋﻠﻰ
ﺷﻬﺮ
ﻧﺼﻒ ﻟﺸﻬﺮ
$ﻧﺘﻴﺠﺔ ﺗﺬﻛﺮ ﺳﻮ kﻣﻮ ﻣﺌﺎ ﻵﻻ ﻣﻦ ﻟﺠﻨﻮ ﺛﻢ ﻇﻬﻮ@
ﺑﺎ@ ,ﻟﺘﻤﺮ ﻓﻲ
ﺳﺎ vﻟﺠﻨﻮ ﻟﻔﺮﻧﺴﻴﻴﻦ ﻓﻲ ﻧﻬﺎﻳﺔ ﻷﻣﺮ.
ﺛﻢ ﻣﺎ ﻟﺒﺜﺖ ﻫﺬ Nﻟﻌﻘﻠﻴﺔ ﻟﻤﺘﻌﻄﺸﺔ ﻟﻠﺪﻣﺎ $ gﺑﺮ_ sﻟﻰ ﻟﺴﻄﺢ ﺛﺎﻧﻴﺔ ﻓﻲ ﻟﺤﺮ\
ﻟﻌﺎﻟﻤﻴﺔ ﻟﺜﺎﻧﻴﺔ_ ،ﻻ $ﺿﺤﺎﻳﺎﻫﺎ ﻫﺬ Nﻟﻤﺮ ,ﻛﺎﻧﻮ ﻛﺜﺮ ﻣﻨﻬﻢ ﻓﻲ ﻟﺤﺮ\ ﻟﻌﺎﻟﻤﻴﺔ ﻷ
ﻟﻰ.
_ nﻟﻘﻲ 55ﻣﻠﻴﻮ $ﺷﺨﺺ ﺣﺘﻔﻬﻢ ﺑﺴﺒﺐ ﻟﻄﻤﻮﺣﺎ ﻟﺨﻴﺎﻟﻴﺔ ﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻠﻌﺐ ﺑﺄnﻫﺎ$
@
ﻣﺎﻧﺴﻴﻴﻦ ﻣﻬﻮ
ﺳﻴﻦ ﻣﺜﻞ ﻫﺘﻠﺮ
ﻣﻮﺳﻴﻠﻨﻲ
ﺳﺘﺎﻟﻴﻦ.
ﻻ ﻳﻘﺘﺼﺮ ﺛﺮ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻋﻠﻰ ﻣﻴﺪ $ﻟﺼﺮﻋﺎ ﻟﺪ
ﻟﻴﺔ ﻓﺤﺴﺐ ﺑﻞ ﻟﻬﺎ ﻳﺪ ﻃﻮﻟﻰ
ﻓﻲ ﻣﺎ ﻳﺜﻮ@ ﻣﻦ ﺣﺮ
\
ﻋﺘﺪ gﺑﻴﻦ ﻣﺨﺘﻠﻒ ﻟﺪ
cﻟﻘﺒﺎﺋﻞ
ﻟﺘﻨﻈﻴﻤﺎ n_ .ﻳﻔﺰ
ﻟﻤﻼﻳﻴﻦ _ﻟﻰ ﻟﺴﻼ
~@_ $
Gﺿﺢ ﻟﻠﻌﻮﻣﻞ ﻟﻤﺘﺼﻠﺔ ﺑﺎﻟﻮﺿﻊ ﻟﺬ Vﻳﻌﻴﺸﻮ $ﻓﻲ
ﺑﻤﻘﺪ ﻷﺷﺨﺎ 7ﻟﺬﻳﻦ ﺗﻠﻌﺐ ﻟﺮﻣﻨﺴﻴﺔ ﺑﻌﻘﻮﻟﻬﻢ ﺗﺰﻳﻦ ﻟﻬﻢ ﻟﻌﻨﻒ ﻟﻮﺣﺸﻴﺔ 0ﻳﺬﻳﻘﻮ
ﻵﺧﺮﻳﻦ 0ﻟﻮﻧﺎ ﻣﻦ ﻟﻌﺬ 1ﻟﻔﺘﻚ ﻟﻼ,ﻧﺴﺎﻧﻲ ﺗﻔﻮ ﺗﺼﻮ ﻟﺒﺸﺮ.
27
ﻇﻠﻪ ﺗﻠﻌﺐ ﺑﻌﻘﻮﻟﻬﻢ
ﻋﻮﻃﻔﻬﻢ ﻟﺸﻌﺎ@ ﻟﻌﺎﻃﻔﻴﺔ
ﻗﺼﺺ ﻟﺒﻄﻮﻟﺔ
ﻷﺷﻌﺎ@
ﻷﻧﺎﺷﻴﺪ
ﻟﺤﻤﺎﺳﻴﺔ ﻓﻴﺴﻔﻜﻮ $ﻣﺎgﻫﻢ
ﻣﺎ gﻋﺪﺋﻬﻢ ﻓﻲ ﻣﺴﻌﻰ ﻓﻮﺿﻮ Vﻳﻘﻮ ﻟﻌﺎﻟﻢ _ﻟﻰ ﻣﻬﺎ
V
ﻟﺪﻣﺎ@.
nﻛﺮﻧﺎ ﻓﻲ ﻓﺎﺗﺤﺔ ﻫﺬ ﻟﻜﺘﺎ\ $ﻟﺮ
ﻣﻨﺴﻴﺔ ﺳﻼ Gﻳﺴﺘﺨﺪﻣﻪ ﻟﺸﻴﻄﺎ $ﻟﻴﺒﻌﺪ ﻟﻨﺎ`
ﻋﻦ ﺻﺮ vﷲ ﻟﻤﺴﺘﻘﻴﻢ
ﻟﻴﻮﻗﻌﻬﻢ ﻓﻲ ﻣﺴﺘﻨﻘﻌﺎ ﻟﺒﺆ`
.ﻳﻈﻬﺮ ﻫﺬ ﻟﻔﺦ ﻟﺬ Vﻧﺼﺒﻪ
ﻟﺸﻴﻄﺎ $ﻟﻺﻧﺴﺎﻧﻴﺔ ﺑﻮﺿﻮ Gﻓﻲ ﺗﺠﺎ Nﻟﻘﻮﻣﻴﺔ ﻟﺮﻣﺎﻧﺴﻴﺔ
.ﻳﺤﺪﺛﻨﺎ ﷲ ﻓﻲ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ
ﻛﻴﻒ ﻳﺴﻮ ﻟﺸﻴﻄﺎ $ﺗﺒﺎﻋﻪ ﺗﻠﻘﺎ gﻣﻬﺎ
Vﻟﺮﻋﺐ
ﻟﻔﻮﺿﻰ
ﻟﺸﻨﺂ:$
ِ َﺟ َﻬﻨﱠ َﻢ َﺟ َﺰُ #
ُﻛ ْﻢ َﺟ َﺰ Tﱠﻣ ْﻮ ُﻓﻮ ً َ ْ
ﺳﺘَ ْﻔ ِﺰ َْ Eﻣ ِﻦ ﺎَ rْ Oﻫ ْﺐ َﻓ َﻤﻦ ﺗَﺒِ َﻌ َﻚ ِﻣ ْﻨ ُﻬ ْﻢ َﻓﺈ ﱠ﴿ َﻗ َ
ِﻛ ُﻬ ْﻢ ﻓِﻲ َﻷ ْﻣ َﻮ ِ
O ِﻚ َ َﺷﺎ ْ ِﻚ َ َ ِﺟﻠ َ
ِﺨ ْﻴﻠ َ
ِﺐ َﻋ َﻠ ْﻴﻬِﻢ ﺑ َ ِﻚ َْ َ0ﺟﻠ ْ ِﺼ ْﻮﺗ َﺳﺘَ َﻄ ْﻌ َﺖ ِﻣ ْﻨ ُﻬ ْﻢ ﺑ َ
ْ
ُﺮ ً ﴾ )ﻹﺳﺮ.(64-63 /T ﺎ ِ,ﻻﱠ ﻏ ُ ﻟﺸ ْﻴ َﻄ ُ
ِﺪ ُﻫ ْﻢ َ َﻣﺎ ﻳَ ِﻌ ُﺪ ُﻫ ُﻢ ﱠَ َﻷ ْﻻ َِ Mﻋ ْ
ﺗﺒﻴّﻨﻦ ﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ ﻛﻴﻒ ﻳﺴﻴﻄﺮ ﻟﺸﻴﻄﺎ $ﻋﻠﻰ ﻟﻤﻨﻘﺎﻳﻦ ﻟﺴﻠﻄﺎﻧﻪ "
ﺳﺘﻔﺰs
ﻣﻦ ﺳﺘﻄﻌﺖ ﻣﻨﻬﻢ ﺑﺼﻮﺗﻚ"
"ﺟﻠﺐ ﻋﻠﻴﻬﻢ ﺑﺨﻴﻠﻚ @ﺟﻠﻚ"
Vﺳﺎﺋﻞ _ﺛﺎ@ ,ﻟﻘﻮﻣﻴﺔ
ﻟﺮ
ﻣﻨﺴﻴﺔ.
28
ﻃﺮ $
@ Gﻓﻜﺎ@ Nﺑﻮﺿﻮ Gﻛﺜﺮ ﻣﺆﻛﺪ $ﺑﻌﺾ ﻋﺮ
ﻟﺒﺸﺮ ﻛﺜﺮ ﺗﻘﺪﻣﺎ ﻣﻦ ﻷﻋﺮ ﻷﺧﺮ kﻟﻴﻀﻊ ﺑﺬﻟﻚ
ﻷﺳﺎ` ﻟﻠﻌﻨﺼﺮﻳﺔ ﻟﻌﻠﻤﻴﺔ
.ﺑﻨﺎ gﻋﻠﻰ ﻫﺬ Nﻟﻨﻈﺮﻳﺔ ﻋﺘﻘﺪ
@
$ $ﻟﻌﺮ ﻷﺑﻴﺾ ﻷ
@
ﺑﻲ ﻣﺘﻘﺪ wﻋﻠﻰ ﻷﻋﺮ
ﻷﻓﺮﻳﻘﻴﺔ
ﻵﺳﻴﻮﻳﺔ ﻟﺘﻲ
ﺻﻔﻬﺎ ﺑﺎﻟﺒﺪﺋﻴﺔ
،ﺑﺎﻧﺘﺸﺎ@ ﻧﻈﺮﻳﺔ
@
$ﻟﻘﻲ ﻟﻌﻨﻒ
ﻟﻌﻨﺼﺮﻳﺔ ﻋﻤﺎ
ﺳﻌﺎ
ﺳﺮﻳﻌﺎ _ﻟﻰ ﺣﺪ
ﻏﺪ ﻣﻌﻪ "ﺣﻘﻴﻘﺔ ﻋﻠﻤﻴﺔ".
ﺑﻬﺬ ﺗﺘﻀﺢ ﻟﺼﻠﺔ ﺑﻴﻦ ﻟﺪ@
ﻳﻨﻴﺔ
ﻟﻘﻮﻣﻴﺔ ﻟﻘﺪ MEﻧﻈﺮﻳﺔ Mﻟﻌﺎﻟﻢ ﻫﻘﺎ ﻋﻠﻰ ﻫﻖ.
ﻟﺮ
ﻣﻨﺴﻴﺔ ،ﻓﻘﺪ ﻛﺎﻧﺖ ﻧﻈﺮﻳﺔ @
$ﻫﻲ ﻷﺳﺎ` ﻟﺬ Vﻧﺒﻊ ﻣﻨﻪ
ﻟﻊ ﻟﻘﻮﻣﻴﻴﻦ ﻟﺮ
ﻣﻨﺴﻴﻴﻦ
ﺑﺎﻟﺼﺮ
ﻫﻮﺳﻬﻢ ﺑﺎﻟﺘﻔﻮ ﻟﻌﺮﻗﻲ ﻋﻠﻰ ﻟﺸﻌﻮ\ ﻷﺧﺮ
.kﻳﺴﺘﻄﻴﻊ ﻟﻤﺮ $ gﻳﺮk
ﺑﻮﺿﻮ Gﻷﺛﺮ ﻟﻜﺎ@ﺛﻲ ﻟﻠﺪ@
ﻳﻨﻴﺔ ﻓﻲ ﻣﻘﺪ@ ﺳﻔﻚ ﻟﺪﻣﺎ gﻟﺬ
Vﻗﻊ ﻓﻲ ﻟﺤﺮ\ ﻟﻌﺎﻟﻤﻴﺔ
ﻷ
ﻟﻰ .ﻓﻘﺪ ﻓﻊ ﻟﺠﻨﺮﻻ ﻷﻟﻤﺎ
$ﻟﻔﺮﻧﺴﻴﻮ
$ﻹﻧﺠﻠﻴﺰ
ﻟﺮ
`
ﻟﻨﻤﺴﺎ
ﻳﻮ $ﺑﻤﺌﺎ
ﻵﻻ ﻣﻦ ﻟﺠﻨﻮ _ﻟﻰ ﻣﺼﺎ@ﻋﻬﻢ
$ﻣﺴﻮ
.ﻛﺎ $ﻣﻨﻄﻠﻘﻬﻢ _ﻟﻰ nﻟﻚ ﺷﻌﺎ@ @
$
ﻟﻘﺎﺋﻞ" :ﺗﺘﻄﻮ@ ﻟﻜﺎﺋﻨﺎ ﻟﺤﻴﺔ ﻋﺒﺮ ﻟﺼﺮ
ﺗﺮﺗﻘﻲ ﻷﻋﺮ _ﻟﻰ ﻣﺮ ﻟﺴﻤﻮ
ﻟﻬﻴﻤﻨﺔ
ﺑﻮﺳﻄﺔ ﻟﺤﺮ\" ﻫﺬ ﻟﻀﺮ\ ﻣﻦ ﻟﺘﻔﻜﻴﺮ ﻫﻮ ﻟﺬ Vﺣﻔﺰﻫﻢ _ﻟﻰ ﺗﺨﺎ nﻗﺮ@ ﻟﺤﺮ\.
_ $ﻟﺼﻠﺔ ﺑﻴﻦ ﻟﺤﺮ\
ﻧﻮﻣﻴﺲ ﻟﺼﺮ ﻟﻄﺒﻴﻌﻲ ﻛﺎﻧﺖ ﻗﻨﺎﻋﺔ ﺣﻤﻠﻬﺎ ﻣﺜﻼ ﻓﺮ@ﻳﺶ
ﻓﻮ $ﺑﻴﺮﻧﻬﺎ@ Vﺣﺪ ﺟﻨﺮﻻ ﻟﺤﺮ\ ﻟﻌﺎﻟﻤﻴﺔ ﻷ
ﻟﻰ .ﺻﺮ Gﺑﻴﺮﻧﻬﺎ@ Vﻗﺎﺋﻼ:
" ﻟﺤﺮ\ ﺿﺮ
@ ,ﺑﻴﻮﻟﻮﺟﻴﺔ"
ﻳﻀﻴﻒ_" :ﻧﻬﺎ ﺗﻀﺎﻫﻲ ﻓﻲ ﻷﻫﻤﻴﺔ ﺻﺮ ﻋﻨﺎﺻﺮ
ﻟﻄﺒﻴﻌﺔ_ n_ ،ﻧﻬﺎ ﺗﻔﺮ sﻗﺮ@ ﺻﺎﺋﺒﺔ ﻣﻦ ﻟﻨﺎﺣﻴﺔ ﻟﺒﻴﻮﻟﻮﺟﻴﺔ
nﻟﻚ ﻷ $ﻗﺮ@ﺗﻬﺎ ﺗﻨﺒﻊ
4
ﻣﻦ ﻃﺒﻴﻌﺔ ﻷﺷﻴﺎ."g
ﻛﺘﺐ ﻟﻘﺎﺋﺪ ﻟﻌﺎ wﻟﺠﻴﻮ ﻻﻣﺒﺮﻃﻮ@ﻳﺔ ﻟﻨﻤﺎﺳﻮﻳﺔ ﻟﻤﺠﺮﻳﺔ ،ﻟﺠﻨﺮ cﻓﺮﻧﺲ ﺑﺎ@
$
ﻛﻮﻧﺮ ﻓﻮ $ﻫﻮﻳﺘﺰﻳﻨﺪ@
ﻓﻲ ﻣﺬﻛﺮﺗﻪ ﻟﺘﻲ ﺳﻄﺮﻫﺎ ﺑﻌﺪ ﻟﺤﺮ\ ﻗﺎﺋﻼ $_" :ﻷﻳﺎn $
ﻟﺼﺒﻐﺔ ﻹﻧﺴﺎﻧﻴﺔ
ﻟﺘﻌﺎﻟﻴﻢ ﻷﺧﻼﻗﻴﺔ
ﻟﻤﺒﺎ pﻟﻔﻠﺴﻔﻴﺔ ﻗﺪ ﺗﺴﻬﻢ ﻓﻲ ﻟﺤﺪ ﻣﻦ ﺻﺮ
29
ﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﺟﻞ ﻟﺒﻘﺎ gﻓﻲ ﺻﻮ@ﺗﻪ ﻷ
ﻟﻴﺔ
،ﻟﻜﻨﻬﺎ ﻟﻦ ﺗﻔﻠﺢ ﻓﻲ ﻟﻘﻀﺎ gﻋﻠﻰ ﻫﺬ ﻟﺼﺮ
ﺑﻮﺻﻔﻪ ﻓﻌﺎ ﻣﺤﺮﻛﺎ ﻟﻠﻌﺎﻟﻢ
.ﻋﻠﻰ ﺳﺎ` ﻫﺬ ﻟﻤﺒﺪ ﺣﺪﺛﺖ ﻛﺎ@ﺛﺔ ﻟﺤﺮ\ ﻟﻌﺎﻟﻤﻴﺔ
ﻟﺘﻲ
ﺟﺎ gﻛﻤﺤﺼﻠﺔ ﻟﻠﻘﻮ kﻟﺪﻓﻌﺔ ﻟﻜﺎﻣﻨﺔ ﻓﻲ ﺣﻴﺎ ,ﻟﺪ
cﻟﺸﻌﻮ\ ،ﻣﺜﻠﻬﺎ ﻓﻲ nﻟﻚ ﻣﺜﻞ
5
ﻋﺎﺻﻔﺔ @ﻋﺪﻳﺔ ﺗﺤﺘﻢ ﻃﺒﻴﻌﺘﻬﺎ $ﺗﻔﺮ ﺣﻤﻮﻟﺘﻬﺎ".
ﻛﺘﺐ ﻛﻴﺮ @ﻳﺰﻟﺮ ﻣﺴﺎﻋﺪ
ﻟﻤﺴﺘﺸﺎ@ ﻷﻟﻤﺎﻧﻲ ﺛﻴﻮﺑﺎﻟﺪ ﻓﻮ $ﺑﻴﺜﻤﺎ-$
ﻫﻮﻟﻮﻳﻐﺲ ﻓﻲ ﻋﺎ w1914 wﻗﺎﺋﻼ:
" ,ﻟﻌﺪ Tﻟﻤﻄﻠﻖ ﻷEﻟﻲ ﻣﺮﻛﻮE
ﻓﻲ 0ﺻﻞ ﻟﻌﻼﻗﺎ ﺑﻴﻦ ﻟﻨﺎ$_
،z
ﻣﻈﺎﻫﺮ ﻟﻌﺪ gﻟﺘﻲ ﻧﺸﺎﻫﺪﻫﺎ ﻓﻲ ﻛﻞ
ﻣﻜﺎ $ﻟﻴﺴﺖ ﺛﺮ ﻣﻦ lﺛﺎ@ ﻧﺤﺮ
ﻟﻄﺒﻴﻌﺔ ﻹﻧﺴﺎﻧﻴﺔ
_ﻧﻤﺎ ﻫﻲ ﺟﻮﻫﺮ
6
ﻟﻌﺎﻟﻢ
ﻣﺼﺪ@ ﻟﺤﻴﺎn ,ﺗﻬﺎ".
ﺗﺸﺠﻊ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻗﻴﺎ@ wﺑﻄﺔ
ﻋﺎﻃﻔﻴﺔ ﺑﻴﻦ ﻟﻤﻨﻀﻮﻳﻦ ﺗﺤﺖ ﻟﻮﺋﻬﺎ
30
ﻟﻜﻨﻬﺎ ﺗﺤﺾ ﻋﻠﻰ ﺑﻐﺾ
ﺣﺘﻘﺎ@ ﻵﺧﺮﻳﻦ
.ﻫﺬ Nﻟﺮ
Gﺗﻨﺴﺠﻢ ﺗﻤﺎﻣﺎ ﻣﻊ ﻣﻔﻬﻮw
@
ﻳﻦ ﻟـ “ﺻﺮ ﻷﻋﺮ ﻣﻦ ﺣﻞ ﻟﺒﻘﺎ
.”gﻋﻨﺪﻣﺎ ﺗﻄﺒﻖ ﻧﻈﺮﻳﺔ @
$ﻓﻲ ﺣﻘﻞ
ﻟﻌﻠﻮ wﻻﺟﺘﻤﺎﻋﻴﺔ ﻧﺠﺪﻫﺎ ﺗﺄﺧﺬ ﺳﻢ "ﻟﺪ@
ﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ" ،ﻛﻤﺎ ﻧﻬﺎ ﻛﺎﻧﺖ ﻣﺘﻜﺄ
@ﺋﻴﺴﺎ ﻟﺘﺴﻮﻳﻎ ﻟﻌﻨﺼﺮﻳﺔ
ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ .ﻛﺘﺒﺖ ﺟﺎﻧﻴﺖ ﺑﻴﻬﻞ ﺿﻤﻦ ﻣﻘﺎ cﺑﻌﻨﻮ:$
"ﻟﺒﻴﻮﻟﻮﺟﻴﺎ
ﺗﻄﻮﻳﺮ ﻟﻔﺎﺷﻴﺔ ﻓﻲ ﻟﺠﻨﺎ Gﻟﻴﻤﻴﻨﻲ ﻟﻤﺘﻄﺮ ﻓﻲ ﻟﻤﺎﻧﻴﺎ" ﻛﺘﺒﺖ ﺗﻘﻮ cﻋﻦ
ﻫﺬ ﻟﻤﻮﺿﻮ :
"ﻟﻠﺪﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﺟﺬ ﻋﻤﻴﻘﺔ ﻓﻲ ﻟﺠﻨﺎ ﻟﻴﻤﻴﻨﻲ ﻟﻤﺘﻄﺮ} ﻓﻲ
0ﻟﻤﺎﻧﻴﺎ .ﻓﻌﻠﻰ ﻏﺮ@ ﻟﺪ@
ﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﻷﻧﺠﻠﻮ ﻣﺮﻳﻜﻴﺔ ،ﺳﻘﻄﺖ ﻟﺪ@
ﻳﻨﻴﺔ
ﻻﺟﺘﻤﺎﻋﻴﺔ ﻷﻟﻤﺎﻧﻴﺔ ﻟﻤﺆﺳﺴﺎ ﻹﻧﺴﺎﻧﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﻟﻌﺎﻟﻢ ﻏﻴﺮ ﻹﻧﺴﺎﻧﻲ
ﺑﺤﺴﺒﺎﻧﻬﺎ "ﻗﻮﻧﻴﻦ ﻃﺒﻴﻌﻴﺔ" ﺛﻢ ﺳﺘﻨﺪﺗﺖ ﻋﻠﻰ ﻫﺬ" Nﻟﻘﻮﻧﻴﻦ" ﻟﻠﻘﻮ cﺑﺄ $ﻹﺟﺮg
ﻹﺟﺘﻤﺎﻋﻴﺔ ﻟﺒﻨﻲ ﻹﻧﺴﺎ $ﻇﺎﻫﺮ ,ﻃﺒﻴﻌﻴﺔ .ﻛﻤﺎ ﻧﻬﺎ ﻃﺒﻘﺖ ﻣﺒﺪ "ﻟﺒﻘﺎ gﻟﻸﺻﻠﺢ"
ﻋﻠﻰ ﻟﻤﺠﺘﻤﻊ .ﻟﻜﻦ ﻓﻲ ﺣﻴﻦ ﺗﺼﻮ@ ﻟﺪ@
ﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﻷﻧﺠﻠﻮ ﻣﺮﻳﻜﻴﺔ
"ﻷﺻﻠﺢ" ﺑﺄﻧﻪ @ﺟﻞ ﻷﻋﻤﺎ cﻟﻔﺮ ﻟﺬ Vﻳﻌﻤﻞ
ﻳﻌﻴﺶ ﻓﻲ ﻏﺎﺑﺔ @ﺳﻤﺎﻟﻴﺔ ﻣﺘﻮﺣﺸﺔ ،ﻧﺠﺪ $
ﻟﺪ@
ﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﻷﻟﻤﺎﻧﻴﺔ ﻓﻬﻤﺖ ﻣﺼﻄﻠﺢ
"ﻷﺻﻠﺢ" ﻣﻦ ﻣﻨﻄﻠﻘﺎ ﻋﺮﻗﻴﺔ
.ﻫﻜﺬ ﻓﺈ$
"ﻷﺻﻠﺢ" ﻟﻴﺲ ﻓﻘﻂ ﺳﻴﺒﻘﻰ ﺑﻞ ﻳﺠﺐ $ﻳﺒﻘﻰ
ﺑﻌﺪ $ﻳﻄﻴﺢ ﺑﻜﻞ ﻣﻨﺎﻓﺴﻴﻪ ﻓﻲ ﺣﻠﺒﺔ ﻟﺼﺮ
7
ﻋﻠﻰ ﻟﺒﻘﺎ."g
ﻟﻘﺪ ﻛﺎ $ﻋﺎﻟﻢ ﻷﺣﻴﺎ@_ gﻧﺴﺖ ﻫﻴﻐﻞ
) (w1919-1834ﻣﻦ ﻫﻢ
ﺑﺮ sﻣﻤﺜﻠﻲ
ﻟﺪ@
ﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻟﻤﺎﻧﻴﺎ .ﻋﺰ sﻫﻴﻐﻞ ,ﻧﺴﺖ ﻫﻴﻐﻞ0 :ﺑﺮ Eﻟﺪﻋﺎ_ ﻟﻤﺬﻫﺐ
ﻟﺪ@
ﻳﻨﻴﺔ ﺑﻄﺮﺣﻪ ﻟﻠﻨﻈﺮﻳﺔ ﻟﺘﻲ ﺗﻠﺨﺼﻬﺎ ﻋﺒﺎ@, ﻟﺪﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻲ.
31
"ﺗﻄﻮ@ ﻛﺎﺋﻦ ﻓﺮ"
ﻟﻘﺎﺋﻠﺔ ﺑﺄ $ﻟﺜﺪﻳﻴﺎ ﺗﻜﺮ@ ﻋﻤﻠﻴﺔ ﻟﺘﻄﻮ@
ﻓﻲ ﺗﻄﻮ@ﻫﺎ ﻟﺠﻨﻴﻨﻲ )ﺗﺒﻴّﻦ ﺑﻌﺪ ﺳﻨﻮ ﻻﺣﻘﺔ $ﻫﺬ Nﻟﻨﻈﺮﻳﺔ
@
sﻟﺨﺮﺋﻂ
ﻟﺮﺳﻮ wﻟﺒﻴﺎﻧﻴﺔ ﻟﺘﻲ
ﻻ ﺳﺎ` ﻟﻬﺎ
$ﻫﻴﻐﻞ ﻗﺪ ّ
ﺳﺘﺨﺪﻣﻬﺎ ﻹﺛﺒﺎ ﻧﻈﺮﻳﺘﻪ
ﺗﻮﺿﻴﺤﻬﺎ(.
ﺳﺲ ﻫﻴﻐﻞ ”ﻋﺼﺒﺔ ﻟﻤﻮﻧﻴﺴﺖ“ Monist League
ﻫﻲ ﺟﻤﻌﻴﺔ ﻫﺪﻓﺖ _ﻟﻰ ﻧﺸﺮ ﻹﻟﺤﺎ
ﺻﺒﺤﺖ ﻓﻲ nﻟﻮﻗﺖ
ﻣﺤﻮ@ ﺗﺪ
@ ﺣﻮﻟﻪ ﻟﻤﺒﺎ pﻟﻌﻨﺼﺮﻳﺔ
ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ
.ﻓﻲ
ﻛﺘﺎ# 1ﺧﺮ ﻣﻦ ﺗﺄﻟﻴﻒ
ﻟﻌﺸﺮﻳﻨﻴﺎ ﻣﻦ ﻟﻘﺮ $ﻟﻌﺸﺮﻳﻦ ﺗﺄﺛﺮ ﻟﺤﺮﻛﺔ ﻟﻨﺎsﻳﺔ ،ﻟﺘﻲ ﻏﺎﺳﻤﺎ ،ﻳﻌﺎﻟﺞ ﺗﻄﻮ
ﻛﺎﻧﺖ ﻓﻲ ﻃﻮ@ ﻟﺘﻜﻮﻳﻦ ﺑﻘﻴﺎ ,ﻫﺘﻠﺮ ،ﺑﺄﻓﻜﺎ@ ﻫﻴﻐﻞ
"ﻋﺼﺒﺔ ﻟﺪﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﻓﻲ
0ﻟﻤﺎﻧﻴﺎ ﺑﺘﻔﺼﻴﻞ 0ﻛﺜﺮ.
ﻟﻤﻮﻧﻴﺴﺖ" .ﻳﻘﻮ cﻟﻤﺆ@ ﻧﻴﻴﻞ ﻏﺎﺳﻤﺎ $ﻋﻦ ﻫﺬ Nﻟﺘﻄﻮ@
ﻓﻲ ﻛﺘﺎﺑﻪ ﻟﻤﻌﻨﻮ” :$ﻷﺻﻮ cﻟﻌﻠﻤﻴﺔ ﻟﻼﺷﺘﺮﻛﻴﺔ ﻟﻘﻮﻣﻴﺔ:
ﻟﺪ@
ﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﻋﻨﺪ _@ﻧﺴﺖ ﻫﻴﻐﻞ
ﻋﺼﺒﺔ ﻟﻤﻮﻧﻴﺴﺖ ﻹﻟﻤﺎﻧﻴﺔ“:
"ﻳﺮﺟﻊ ﻟﻔﻀﻞ ﻓﻲ ﻗﻴﺎ wﻟﺪ@
ﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﻷﻟﻤﺎﻧﻴﺔ nﻟﻨﺰﻋﺔ ﻟﻌﻨﺼﺮﻳﺔ _ﻟﻰ
ﻫﻴﻐﻞ .ﻓﻘﺪ ﺳﺎﻋﺪ ﻓﻜﺎ@ Nﻋﻠﻰ ﺻﻴﺎﻏﺔ ﻟﺘﻮﺟﻬﺎ ﻟﻌﻨﺼﺮﻳﺔ
ﻹﻣﺒﺮﻳﺎﻟﻴﺔ
ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻟﻘﻮﻣﻴﺔ
ﻟﻌﺪ gﻟﻠﺴﺎﻣﻴﺔ ﻓﻲ ﺑﻨﺎ gﻳﺪﻳﻮﻟﻮﺟﻲ ﻣﻮﺣﺪ $_ .ﻫﻴﻐﻞ ﻫﻮ ﻟﺬ Vﺣﺸﺪ
8
ﻟﻌﻠﻢ ﻟﻤﺆ ,@sﻓﻜﺎ@ ﻓﻮﻟﻜﻴﺴﻢ ﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻮﺻﻢ ﺑﺎﻟﻐﻤﻮ;
ﻟﻼﻋﻘﻼﻧﻴﺔ".
ﻛﺘﺐ ﻏﺎsﻣﺎ $ﻳﻀﺎ ﻳﻘﻮ:c
"ﻗﺪ ﻳﻘﻮ cﻗﺎﺋﻞ ﻟﻮ ﻛﺎﻧﺖ ﻟﺪ@
ﻳﻨﻴﺔ ﻓﻲ ﻧﺠﻠﺘﺮ ﻣﺘﺪ ﻟﻠﻨﺰﻋﺔ ﻟﻔﺮﻳﺔ ﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ
ﻣﺒﺪ_ "ﻋﻪ ﻳﻌﻤﻞ ﻋﻪ ﻳﻤﺮ" ﺑﻌﺪ ﻧﻘﻠﻬﺎ ﻣﻦ ﻋﺎﻟﻢ ﻻﺟﺘﻤﺎ
_ﺳﻘﺎﻃﻬﺎ ﻋﻠﻰ ﻋﺎﻟﻢ
ﻟﻄﺒﻴﻌﺔ ،ﻓﻘﺪ ﻛﺎﻧﺖ ﻓﻲ ﻟﻤﺎﻧﻴﺎ _ﺳﻘﺎﻃﺎ ﻟﻠﺮ
ﻣﺎﻧﺴﻴﺔ ﻷﻟﻤﺎﻧﻴﺔ
ﻟﻔﻠﺴﻔﺔ ﻟﻤﺜﺎﻟﻴﺔ$_ .
ﻟﺸﻜﻞ ﻟﺬ Vﺗﺨﺬﺗﻪ ﻟﺪ@
ﻳﻨﻴﺔ ﻓﻲ ﻟﻤﺎﻧﻴﺎ ﻛﺎ $ﻳﻨﺎ ﻋﻠﻤﻴﺎ ﻣﺰﻳﻔﺎ ﻳﻘﻮ wﻋﻠﻰ ﻋﺒﺎ,
9
ﻟﻄﺒﻴﻌﺔ
ﻏﻤﻮ; ﻟﻄﺒﻴﻌﺔ ﻣﻀﺎﻓﺎ _ﻟﻴﻪ ﻓﻜﺎ@ ﻋﻨﺼﺮﻳﺔ".
ﻓﻲ nﻟﻤﻨﺤﻰ ﻛﺘﺒﺖ ﺟﺎﻧﻴﺖ ﺑﻴﻬﻞ ﻗﺎﺋﻠﺔ“ :ﻛﺎ $ﻫﻴﻐﻞ ﻳﺆﻣﻦ ﻛﺬﻟﻚ ﺑﺎﻟﻘﻮﻣﻴﺔ
32
ﻟﻌﻨﺼﺮﻳﺔ ﻟﻐﺎﻣﻀﺔ
ﻟﻬﺬ ﻛﺎﻧﺖ ﻟﺪ@
ﻳﻨﻴﺔ ﻻﺟﺘﻤﺎﻋﻴﺔ ﻷﻟﻤﺎﻧﻴﺔ ﻣﻦ
cﻳﻮ wﻣﻔﻬﻮﻣﺎ
ﺳﻴﺎﺳﻴﺎ ﻋﻄﻰ ﻟﻌﻨﺼﺮﻳﺔ
ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﺑﻌﺪ ﻋﻠﻤﻴﺎ sﺋﻔﺎ”.
ﺧﺎﺗﻤـﺔ
_ $ﻛﻞ ﻣﺎ nﻛﺮﻧﺎ ﻳﻈﻬﺮ ﻣﺠﺪ $ﻟﺮ
ﻣﻨﺴﻴﺔ ﻧﺰﻋﺔ ﻧﻔﺴﻴﺔ
@rﻳﺔ ﻟﻠﻌﺎﻟﻢ ﺧﺎ@ﺟﺔ ﻋﻦ
ﺣﺪ
ﻟﺪﻳﻦ
ﻣﻌﺎﻳﺔ ﻟﻪ
.ﻳﺘﻀﺢ ﻫﺬ ﻳﻀﺎ ﻣﻦ ﺣﻘﻴﻘﺔ $ﻟﺪ@
ﻳﻨﻴﺔ ﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻘﺮﻳﺒﺎ
ﻣﺮﻓﺔ ﻟﻺﻟﺤﺎ ﻣﻨﺬ $ﻃﺮﺣﻬﺎ @
$ﻋﻠﻰ ﻟﻨﺎ` ،ﻫﻲ @
ﻣﺎﻧﺴﻴﺔ ﺿﻤﻨﻴﺔ.
_ $ﻋﻼﻗﺔ ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﺑﺎﻟﺪ@
ﻳﻨﻴﺔ
,ﺣﺸﻴﺔ ﻟﻘﻮﻣﻴﺔ
33
ﻟﺮ
ﻣﻨﺴﻴﺔ
ﺿﻊ ﻟﻨﻈﺎ@
,ﻟﺴﺎﻋﺔ ﻟﻠﻴﻠﻴﺔ
ﺳﺘﺨﺪ wﻷﺿﻮ gﻟﻐﺎﻣﺮ
,ﻟﺘﻮﻗﻴﺖ – ﻣﺤﺴﻮﺑﺎ
ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ .ﻟﻘﺪ ﻇﻬﺮ ﻋﺮ
; ﻟﻔﻴﺪﻳﻮﻛﻠﻴﺐ ﻟﻨﺎ` ﻗﺪ ﺑﻠﻐﻮ ﻣﻦ ﻹﺛﺎ_
ﻛﻞ ﻣﺒﻠﻎ
ﻫﻢ ﻳﻨﺸﺪ
$ﻓﻲ ﻟﺬ
,ﻧﺸﻮ ,ﻣﺮﻳﻦ ﺷﻌﺎ@ "ﺳﻴﻎ ﻫﻴﻞ" Sieg Heil
ﻳﻘﺪﺳﻮ $ﻟﻔﻮﻫﺮ@
ﻛﺄﻧﻤﺎ ﻫﻮ _ﻟﻪ .ﻛﺎﻧﺖ ﺗﺒﺪ ﻋﻠﻰ ﺟﻮ -ﻟﺠﻤﺎﻫﻴﺮ ﻣﻼﻣﺢ
ﻏﺒﻄﺔ ﻣﺠﻨﻮﻧﺔ .ﻟﻢ ﻳﻜﻦ nﻟﻚ ﻟﺤﺎ cﻧﺘﻴﺠﺔ ﻟﻘﻨﺎﻋﺔ ﻟﻨﺎ` ﺑﻤﺎ ﻳﻘﻮﻟﻪ ﻟﻬﻢ ﻟﻔﻮﻫﺮ@،
nﻟﻚ ﻷ $ﺧﻄﺐ ﻫﺘﻠﺮ ﻟﻢ ﺗﻜﻦ ﻣﻘﻨﻌﺔ ﻟﺒﺘﺔ .ﻓﻘﺪ ﻛﺎﻧﺖ ﺧﻄﺐ ﻫﺘﻠﺮ ﻓﻲ ﻟﻐﺎﻟﺐ
ﻣﺒﺘﺬﻟﺔ
ﺻﺒﻴﺎﻧﻴﺔ
ﻣﻜﺮ@
,ﻻ ﻗﻴﻤﺔ ﻟﻬﺎ_ ،ﻻ $ﻃﺮﻳﻘﺔ ﻫﺘﻠﺮ ﻓﻲ ﻹﻟﻘﺎ gﻛﺎﻧﺖ
ﻣﺸﺤﻮﻧﺔ ﺑﻄﺎﻗﺔ ﺳﺎﻣﺔ
ﻛﺎ $ﻟﻬﺎ ﻧﺒﺾ _ﻳﻘﺎﻋﻲ ﻣﺨﺪ@ ﻣﺜﻞ ﻗﺮ ﻟﻄﺒﻮ
،cﺣﻴﻦ
ﻳﻀﺎ _ﻟﻰ ﻫﺬ ﻋﺪ
kﻟﻌﺎﻃﻔﺔ ﻟﺠﻤﺎﻫﻴﺮﻳﺔ ﻟﺠﻴﺎﺷﺔ
ﺿﻐﻂ lﻻ ﻟﻨﺎ`
ﻟﻤﺤﺘﺸﺪﻳﻦ ﻓﻲ ﻣﻨﻄﻘﺔ ﻣﺤﺼﻮ@ ،,ﺗﻜﻮ $ﻟﻨﺘﻴﺠﺔ ﻫﺴﺘﻴﺮﻳﺎ ﺟﻤﺎﻫﻴﺮﻳﺔ ﻫﺎﺋﻠﺔ$_ .
ﻟﻤﺮ gﻟﻴﺸﺎﻫﺪ ﻓﻲ ﻟﺘﺠﻤﻌﺎ ﻟﻨﺎsﻳﺔ ﻟﺘﻲ ﻳﺨﺎﻃﺒﻬﺎ ﻫﺘﻠﺮ ﺗﻐﻴﻴﺮ ﻟﻠﻮﻋﻲ ﻛﺬﻟﻚ ﻟﺬV
11
ﻳﻨﺴﺒﻪ ﻷﻃﺒﺎ gﻟﻨﻔﺴﺎﻧﻴﻮ_ $ﻟﻰ ﺗﺠﺮﺑﺔ ﻧﻔﺴﻴﺔ ﻏﺎﻣﻀﺔ".
ﻛﺎ ﻫﻨﺎ( ﺷﻌﻮ ﺑﺎﻟﺤﺎﺟﺔ ,ﻟﻰ ,ﻳﺠﺎ Mﻣﻮ Eﻣﺘﻤﻴﺰ_ ﻹﺛﺎ_ ﻟﻤﺸﺎﻋﺮ ﻟﻘﻮﻣﻴﺔ ﻟﺮﻣﻨﺴﻴﺔ ﻟﺪ tﻟﺸﻌﺐ ﻣﻦ
ﺷﺎﻛﻠﺔ" :ﻟﺠﻴﺶ ﻷﻟﻤﺎﻧﻲ"" ،ﻟﺸﻌﺐ ﻷﻟﻤﺎﻧﻲ"" ،ﻟﻌﻠﻢ ﻷﻟﻤﺎﻧﻲ" "ﻟﺪ ﻷﻟﻤﺎﻧﻲ", ،ﻟﺦ..
36
ﻟﻘﺪ ﺳﻴﻄﺮ ﻟﻨﺰﻋﺔ ﻟﻌﺎﻃﻔﻴﺔ ﻟﺘﻲ ﻧﻔﺜﻬﺎ
ﻟﺸﻴﻄﺎ ﻓﻲ ﻣﺸﺎﻋﺮ ﻟﻨﺎ .zﻓﻘﺪ ﺻﺎﺧﻮ
ﺑﺎﻫﺘﻤﺎ ﻟﺨﻄﺐ ﻫﺘﻠﺮ ،ﺑﻞ 0ﺛﻨﻮ ﻋﻠﻰ ﺟﺮﺋﻤﻪ
ﻟﻮﺣﺸﻴﺔ.
ﻟﻮ ﺗﺤﺮﻳﻨﺎ ﻟﺪﻗﺔ ﻟﻘﻠﻨﺎ _ $ﻟﻠﻘﺎg
ﻟﺠﻤﺎﻫﻴﺮ ,ﻟﻨﺎsﻳﺔ ﻛﺎﻧﺖ ﺑﻤﺜﺎﺑﺔ ﺟﻠﺴﺎ ﺗﻨﻮﻳﻢ
ﺠﺮ ﻓﻴﻬﺎ ﻟﺠﻤﺎﻫﻴﺮ ﻣﻦ
ﻣﻐﻨﺎﻃﻴﺴﻲ ﺟﻤﺎﻫﻴﺮ Vﺗٌ ّ
ﻣﻠﻜﺔ ﻟﺘﻔﻜﻴﺮ
ﺗﺨﻀﻊ ﻟﺴﻠﻄﺎ $ﻟﻌﺎﻃﻔﺔ ﻣﻤﺎ
ﻳﺴﻬﻞ ﻗﻴﺎﺗﻬﺎ _ﻟﻰ ﺟﻤﻴﻊ ﺿﺮ
\ ﻟﺸﺮ
ﻟﻔﺴﺎ.
ﻟﻬﺬ ﻳﺴﻬﻞ ﺗﻀﻠﻴﻞ ﻟﺸﺨﺺ ﻟﺮ
ﻣﻨﺴﻲn_ .
ﻳﻤﻜﻨﻪ $ﻳﺼﺒﺢ ﻓﻲ ﻇﻞ ﻇﺮ
ﻣﻨﺎﺳﺒﺔ
ﻓﻲ
ﻗﺖ
ﺟﻴﺰ ﻋﻨﺼﺮﻳﺎ
ﻓﺎﺷﻴﺎ ﻣﺘﺤﻤﺴﺎ .ﻛﻤﺎ
ﻳﻤﻜﻨﻪ $ﻳﺼﺒﺢ ﻣﺠﻨﺪ ﺷﻴﻮﻋﻴﺎ ﻳﻬﺎﺟﻢ ﻟﻨﺎ`
ﻷﺑﺮﻳﺎ
gﻫﻮ ﻳﺮ ﻧﺎﺷﻴﺪ ﻟﻤﺎ@ﺷﺎ ﻟﻠﻴﻨﻴﻨﻴﺔ
$ﻳﻔﻘﺪ ﻋﻘﻠﻪ _ﻟﻰ @ﺟﺔ ﻳﻘﺪ wﻣﻌﻬﺎ ﻋﻠﻰ _ﺷﻌﺎc
ﻟﻨﺎ@ ﻓﻲ ﺟﺴﺪ Nﻓﻲ ﺳﺒﻴﻞ ﻣﺎ ﻳﻌﺘﺒﺮ Nﻗﻀﻴﺔ ﻋﺎﻟﺔ $_ .ﻣﻦ ﻟﻤﻤﻜﻦ $ﻳﻜﻮ $ﻟﺮ
ﻣﻨﺴﻲ ﻗﺎﺳﻴﺎ
37
ﺗﻌﺪ0 Mﻳﺪﻳﻮﻟﻮﺟﻴﺎ
ﻟﺮﻣﻨﺴﻴﺔ
38
ﻟﺘﻲ ﻳﻬﻴﺠﻬﺎ ﻟﺸﻴﻄﺎ $ﻓﻲ
ﺧﻠﻪ.
ﺗﻌﺮﺿﻨﺎ ﻓﻲ ﻟﻔﺼﻞ ﻟﺴﺎﺑﻖ ﻣﻦ ﻟﻜﺘﺎ\ _ﻟﻰ lﺛﺎ@ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﻨﺎﺷﺌﺔ ﻋﻦ ﻟﻘﻮﻣﻴﺔ
ﻟﺮ
ﻣﻨﺴﻴﺔ
.ﺳﻨﻨﻈﺮ ﻓﻲ ﻫﺬ ﻟﻔﺼﻞ _ﻟﻰ ﺑﻌﺾ ﻟﺘﺠﻠﻴﺎ ﻷﺧﺮ kﻟﻠﺮ
ﻣﻨﺴﻴﺔ
nﻟﻚ ﻟﻠﺘﻌﺮ
ﻋﻠﻰ ﺑﻌﺾ ﻟﻤﺼﺎﺋﺐ ﻟﺘﻲ ﺟﺮﺗﻬﺎ ﻋﻠﻰ ﻹﻧﺴﺎﻧﻴﺔ c
.ﻫﺬ Nﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﻟﺘﻲ ﺳﻨﺘﺤﺪ
ﻋﻨﻬﺎ ﻫﻲ ﻟﺸﻴﻮﻋﻴﺔ ﻟﺘﻲ ﻻ ﺗﻘﻞ ﺳﻮ gﻋﻦ ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ.
ﻟﺮﻣﻨﺴﻴﺔ ﻟﺸﻴﻮﻋﻴﺔ
ٌﻃﺮﺣﺖ ﻟﺸﻴﻮﻋﻴﺔ
cﻣﺎ ﻃﺮﺣﺖ ﺑﺰﻋﻢ ﻧﻬﺎ ﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﻋﻘﻼﻧﻴﺔ
.ﻛﺎٌ $ﻣﺆﺳﺴﺎﻫﺎ
ﻛﺎ@ cﻣﺎ@ﻛﺲ )
(w1883-1818ﻓﺮﻳﺪ@ﻳﻚ ﻧﺠﻠﺰ ) (w1895-1820ﻗﺪ ﺗﺒﻨﻴﺎ ﻟﻔﻠﺴﻔﺔ
ﻟﻤﺎﻳﺔ
ﻟﺘﻲ ﻇﻨﺎ ﻧﻬﻤﺎ ﻳﺴﺘﻄﻴﻌﺎ $ﺗﻄﺒﻴﻘﻬﺎ ﻋﻠﻰ ﺣﻘﻞ ﻟﻌﻠﻮ wﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺘﻔﺴﻴﺮ "ﻗﻮﻧﻴﻦ
ﻟﺘﺎ@ﻳﺦ"
.ﻟﻘﺪ ّﻓﺮ ﻣﺎ@ﻛﺲ ﺑﻴﻦ ﻣﺮﺣﻞ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﻟﺘﺎ@ﻳﺦ :ﻓﺎﻟﺪ
cﻟﻤﺘﻘﺪﻣﺔ ﻓﻲ nﻟﻚ
ﻟﻮﻗﺖ ﻣﺜﻞ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻛﺎﻧﺖ ﺗﻌﻴﺶ ﻓﻲ "ﻟﻄﻮ@ ﻟﺮﺳﻤﺎﻟﻲ" .ﺗﻨﺒﺄ ﻣﺎ@ﻛﺲ $ﻫﺬ ﻟﻄﻮ@
ﺳﺘﻌﻘﺒﻪ ﺛﻮ@ ,ﻳﺸﻌﻠﻬﺎ ﻟﻌﻤﺎ cﺛﻢ ﺗﻌﻘﺒﻬﺎ ﻣﺮﺣﻠﺔ ﻻﺷﺘﺮﻛﻴﺔ .ﻛﻤﺎ ﺗﻨﺒﺄ ﺑﺄ $ﻫﺬ Nﻟﺜﻮ@,
ﺳﺘﺤﺪ ﺑﺸﻜﻞ ﺗﻠﻘﺎﺋﻲ V ،ﻧﻬﺎ ﺳﺘﻘﻊ ﺑﻤﺒﺎ@ ,ﻣﻦ ﻟﻌﻤﺎ cﻧﻔﺴﻬﻢ
ﻧﻬﺎ ﺳﺘﻘﻊ ﻓﻲ
ﺑﺮﻳﻄﺎﻧﻴﺎ
ﻓﻲ ﻏﻴﺮﻫﺎ ﻣﻦ ﻟﺪ
cﻟﺼﻨﺎﻋﻴﺔ_ ،ﻻ $ﺗﻨﺒﺆ ﻣﺎ@ﻛﺲ ﻟﻢ ﺗﺼﺪ
.ﻟﺤﻖ $
_ﺧﻔﺎ ﻫﺬ Nﻟﺘﻨﺒﺆ ﺗﺠﻠﻰ ﺧﻼ_ 30 cﻟﻰ 40ﻋﺎﻣﺎ ﺑﻌﺪ ﻫﻼ~ ﻣﺎ@ﻛﺲ .ﻓﻠﻢ ﺗﻘﻊ ﺛﻮ@,
ﻓﻲ ﺑﺮﻳﻄﺎﻧﻴﺎ
ﻻ ﻓﻲ ﻏﻴﺮﻫﺎ ﻣﻦ ﻟﺪ
cﻟﺼﻨﺎﻋﻴﺔ ﻷﺧﺮ ،kﺑﻞ ﺣﺪ ﻟﻌﻜﺲ ﺣﻴﺚ ﺗﺤﺴﻨﺖ
ﻇﺮ
ﻟﻌﻤﺎ cﻻﺟﺘﻤﺎﻋﻴﺔ
ﻻﻗﺘﺼﺎﻳﺔ.
40
0ﺑﺮ Eﻣﻮ Eﻟﺮﻣﻨﺴﻴﺔ ﻟﺸﻴﻮﻋﻴﺔ ﻳﺘﻤﺜﻞ ﻓﻲ ﺻﻮ ﻟﺒﻠﻮﻳﺘﺎﻳﺎ ﻫﻢ ﻳﺤﻄﻤﻮ ﻟﻘﻴﻮ Mﻟﺘﻲ ﻋﻠﻴﻬﻢ،
ﺻﻮ ﻷﺷﺨﺎ 7ﻟﺬﻳﻦ ﻳﻠﻮﺣﻮ ﺑﻘﺒﻀﺎ 0ﻳﺪﻳﻬﻢ ﻷﻏﺎﻧﻲ ﻟﺜﻮﻳﺔ ﻟﺘﻲ ﺗﻤﺠﺪ ﻻﺷﺘﺮﻛﻴﺔ.
ﻣﻔﺎﺟﺊ
.ﺑﻌﺒﺎ@ ,ﺧﺮ ،kﻓﺈ $ﻟﺤﻘﻴﻘﺔ ﻟﺘﻲ ﺗﻜﺸﻒ ﻋﻨﻬﺎ ﻧﻈﺮﻳﺔ ﻻﻧﻔﺠﺎ@ ﻟﻜﺒﻴﺮ
ﻫﻲ ﻧﻪ ﻻ ﺷﻲ gﻳﺤﺪ ﺑﺎﻟﻤﺼﺎﻓﺔ ﻟﻤﺤﻀﺔ $
،ﺛﻤﺔ ﺣﺮﻛﺔ
ﻧﺸﺎﻃﺎ
ﻗﻊ ﻣﻦ
ﻋﺪ ،wﺛﻢ ﻋﻘﺒﻪ ﻇﻬﻮ@ ﻟﻤﺎ
,ﻟﺰﻣﻦ
.ﺑﻬﺬ ﺗﺒﻄﻞ ﻫﺬ Nﻟﻨﻈﺮﻳﺔ ﻣﺰﻋﻢ ﻟﻤﺎﻳﻴﻦ
ﺗﻤﺎﻣﺎ
ﺗﺜﺒﺖ $ﻟﺰﻣﻦ
ﻟﻔﻌﻞ ﻷ
cﻗﺪ ﺧﻠﻘﻬﻤﺎ ﷲ ﺗﺒﺎ@~
ﺗﻌﺎﻟﻰ.
.2ﻳﺰﻋﻢ ﻟﻤﺎﻳﻮ $ $ﻟﻤﺎ
,ﻟﺰﻣﻦ ﻣﻔﻬﻮﻣﺎ” $ﻣﻄﻠﻘﺎ V ،“$ﻧﻬﻤﺎ
ﻣﻮﺟﻮ $ﻋﻠﻰ ﻟﺪ
wﺛﺎﺑﺘﺎ
$ﻻ ﻳﻌﺘﺮﻳﻬﻤﺎ ﺗﻐﻴﻴﺮ_ ،ﻻ $ﻧﻈﺮﻳﺔ ﻟﻨﺴﺒﻴﺔ ﻟﺘﻲ
ﺟﺎ gﺑﻬﺎ _ﻧﺸﺘﺎﻳﻦ ﺛﺒﺘﺖ $ﻟﻤﺎ
,ﻟﺰﻣﻦ ﻟﻴﺴﺎ ﻣﻄﻠﻘﻴﻦ ﺑﻞ ﻻ ﻳﻌﺪ
$ $ﻳﻜﻮﻧﺎ
41
ﺗﺼﻮ@ ﻗﺎﺑﻠﺔ ﻟﻠﺘﻐﻴﻴﺮ.
.3ﻳﺰﻋﻢ ﻟﻤﺎﻳﻮ $ﻧﻪ ﻳﻤﻜﻦ ﺧﺘﺰ cﻟﻨﺸﺎ vﻟﻌﻘﻠﻲ ﻟﻺﻧﺴﺎ_ $ﻟﻰ ﺗﻔﺴﻴﺮ
ﻣﺎﻳﺔ_ ،ﻻ $ﻟﻜﺸﻒ ﻋﻦ ﻗﺎﺋﻖ ﻟﻌﻘﻞ ﺛﺒﺖ
ﺟﻮ ﻋﺪ
,ﻇﺎﺋﻒ ﻋﻘﻠﻴﺔ ﻻ ﺗﻘﺎﺑﻠﻬﺎ
Vﻣﻈﺎﻫﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﻟﻌﻘﻞ
ﺷﻬﺪ ﻋﻠﻰ
$ﺟﻮ ﻋﻘﻞ ﻹﻧﺴﺎ $ﺳﺎﺑﻖ ﻟﻮﺟﻮ
ﻟﻤﺎ
,ﻳﻨﺘﻤﻲ _ﻟﻰ ﻋﺎﻟﻢ ﻟﺮ
.G
.4ﻳﺰﻋﻢ ﻟﻤﺎﻳﻮ $ $ﻟﻜﺎﺋﻨﺎ ﻟﺤﻴﺔ ﻟﻢ ﺗﺨﻠﻖ ﺑﻞ ﺟﺎ_ gﻟﻰ ﻟﻮﺟﻮ
ﺑﺎﻟﻤﺼﺎﻓﺔ ﻟﻤﺤﻀﺔ ﻛﻤﺎ ﺗﺰﻋﻢ ﻧﻈﺮﻳﺔ @
ﻳﻦ_ ،ﻻ $ﻟﻜﺸﻮﻓﺎ ﻟﻌﻠﻤﻴﺔ
ﻟﺘﻲ ﺗﻤﺖ ﻓﻲ ﻟﻘﺮ $ﻟﻌﺸﺮﻳﻦ ﺗﺪﺣﺾ ﻫﺬ ﻟﺰﻋﻢ _ nﻳﺴﻠﻢ ﻟﻨﺎ` ﻟﻴﻮ$ w
ﻟﻠﻤﺨﻠﻮﻗﺎ ﺗﺼﻤﻴﻤﺎ ﺑﺪﻳﻌﺎ ﻻ ﺗﺨﻄﺌﻪ ﻟﻌﻴﻦ ﻣﻤﺎ ﻳﻘﻮ _ﻟﻰ ﻧﺴﺒﺔ ﻟﺨﻠﻖ _ﻟﻰ ﷲ
ﺗﺒﺎ@~
ﺗﻌﺎﻟﻰ.
ﻧﺨﻠﺺ ﻣﻦ nﻟﻚ _ﻟﻰ ﻟﻘﻮ cﺑﺄ V $ﻧﻈﺮﻳﺔ ﺗﺪﻋﻲ ﻟﻨﻔﺴﻬﺎ ﻟﻌﻘﻼﻧﻴﺔ ﺛﻢ ﻳﻨﻬﺎ@
ﻋﺎrﻫﺎ ﻫﺬ ﻓﻲ
ﺟﻪ ﺗﻘﺮﻳﺮ ﻟﻌﻘﻞ
ﻟﻌﻠﻢ
ﻻ ﺗﺴﺎﻧﺪﻫﺎ ﻟﺤﻘﺎﺋﻖ ﻟﻮﺿﺤﺔ،
ﻓﻬﻲ ﻧﻈﺮﻳﺔ ﺗﺴﺘﺤﻖ ﻟﺮﻓﺾ
ﻻ_ .g@sﻧﻪ ﻳﺘﻌﻴﻦ ﻋﻠﻰ ﻟﻤﺆﻣﻨﻴﻦ ﺑﻬﺬ Nﻟﻨﻈﺮﻳﺔ
_ﺧﻀﺎﻋﻬﺎ ﻟﻠﻔﺤﺺ ﻟﻌﻘﻼﻧﻲ
،ﺳﻴﺘﺒﻴﻦ ﻟﻬﻢ _ $ﻓﻌﻠﻮ ﻧﻬﺎ sﻋﻢ ﺑﺎﻃﻞ ﻻ ﻳﺴﻨﺪN
ﻋﺮﺑﺎ ﻟﺸﻴﻮﻋﻴﺔ ،ﻣﺎﻛﺲ ),ﻟﻰ ﻟﻴﺴﺎ( 0ﻧﺠﻠﺰ ),ﻟﻰ ﻟﻴﻤﻴﻦ( .ﻓﻲ 42
ﻟﻮﺳﻂ ﻟﺘﺮﺟﻤﺔ ﻟﺮﺳﻴﺔ ﻟﻜﺘﺎ 1ﻣﺎﻛﺲ z0 :ﻟﻤﺎ.O
ﻟﻴﻞ
.ﻟﻮ ﻧﺼﺎ ﻟﺸﻴﻮﻋﻴﻮ $ﻟﺤﻜﻢ ﻟﻌﻘﻞ
ﻟﻤﻨﻄﻖ
ﻟﻌﻠﻢ
ﺗﺮﻛﻮ ﻟﺘﻬﻮﻳﻢ ﻓﻲ
ﻋﺎﻟﻢ ﻷﺣﻼ wﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﻮﺟﺪ
ﻟﻒ ﺳﺒﺐ
ﺳﺒﺐ ﻻ ّﻃﺮ Gﻫﺬ Nﻟﻨﻈﺮﻳﺔ
ﻟﺘﺒﺮ_
ﻣﻨﻬﺎ.
ﻣﻦ ﻟﻌﺠﻴﺐ ﻧﻪ ﻻ ﻳﺰ cﻫﻨﺎ~ ﻣﻦ ﻳﺘﺸﺒﺚ ﺑﺎﻟﺸﻴﻮﻋﻴﺔ @ﻏﻢ ﺟﻼ gﻋﻮ@ﻫﺎn_ ،
ﻻ ﻧﺰ cﻧﺮ
kﻧﺴﻤﻊ ﺑﺨﺮ
tﺣﺮﻛﺎ ﺛﻮ@ﻳﺔ ﻓﻲ ﻫﺬ ﻟﺠﺰ gﻣﻦ ﻟﻌﺎﻟﻢ
~nﺗﺤﺎ
c
ﺗﺤﻮﻳﻞ ﻷﺣﻼ wﻟﻤﺎ@ﻛﺴﻴﺔ _ﻟﻰ
ﻗﻊ ﻋﻦ ﻃﺮﻳﻖ ﻟﺜﻮ@
,ﻟﺤﺮ
\ ﻷﻫﻠﻴﺔ
ﺣﺮ\ ﻟﻌﺼﺎﺑﺎ
ﻹ@ﻫﺎ\.
ﻟﻘﺪ ﺳﻘﻂ ﻻﺗﺤﺎ ﻟﺴﻮﻓﻴﺘﻲ
ﺳﻘﻄﺖ ﻣﻌﻪ
cﻣﻨﻈﻮﻣﺔ ﻟﻜﺘﻠﺔ ﻟﺸﺮﻗﻴﺔ ﻓﻲ ﺣﻴﻦ
ﺗﺒﻨﺖ ﻟﺼﻴﻦ ﻧﻈﺎﻣﺎ ﻗﺘﺼﺎﻳﺎ @ﺳﻤﺎﻟﻴﺎ_ ،ﻻ $ﻟﺸﻴﻮﻋﻴﺔ ﺑﺮﻏﻢ nﻟﻚ ﻟﻢ ﺗٌﻬﺠﺮ .ﻓﻼ ﺗﺰO
ﻟﺤﺮﻛﺎ ﻟﺸﻴﻮﻋﻴﺔ ﻓﺎﻋﻠﺔ ﺣﺘﻰ ﺗﺎﻳﺦ ﻟﻴﻮ ﻻ ﺗﺰ Oﺳﺎ _Mﻓﻲ ﺳﻔﻚ ﻟﺪﻣﺎ Tﻏﻢ
ﻗﻨﺎﻋﺘﻬﺎ ﺑﺄ ﻟﺜﻮ_ ﻟﺘﻲ ﺗﺒﺸﺮ ﺑﻬﺎ ﻻ ﺗﻌﺪ 0ﺗﻜﻮ ﺧﻴﺎﻻ ﻣﺠﻨﺤﺎ n_ .ﻧﺮﻫﻢ ﻳﻠﻘﻮ$
ﺑﺄﻧﻔﺴﻬﻢ ﻓﻲ ﺳﻮ gﻟﻤﺤﺎ@
ﻟﻬﻼ~
ﻫﻢ ﻳﺮ
$ﻷﻧﺎﺷﻴﺪ
ﻳﻤﺴﻜﻮ $ﺑﻌﻘﻴﺪﺗﻬﻢ ﻟﺒﺎﻟﻴﺔ ﻓﻲ @
ﻣﺎﻧﺴﻴﺔﻟﺸﻴﻮﻋﻴﺔ ﻟﺤﻤﺎﺳﻴﺔ ﱢ
ﺑﻌﻨﺎ ﻋﻤﻰ ﻧﻮﻇﺮﻫﻢ ﻋﻦ @rﻳﺔ ﻟﻮﻗﻊ.
ﺑﻬﺬ ﻳﺘﺒﻴﻦ ﻟﻨﺎ $ﻟﺸﻴﻮﻋﻴﺔ ﻋﻮ ,ﻻ ﺗﺴﺘﻨﺪ _ﻟﻰ ﻟﻌﻘﻞ،
$ﺻﺤﺎﺑﻬﺎ ﻳﺘﺸﺒﺜﻮ $ﺑﻬﺎ ﻷﺳﺒﺎ\ ﻻ ﺗﻤﺖ _ﻟﻰ ﻟﻌﻘﻞ ﺑﺴﺒﺐ.
ﻻ ﻳﺮ kﻟﻜﺜﻴﺮ
$ﻟﻬﺬ ﻟﺘﺸﺒﺚ ﺑﺎﻟﺸﻴﻮﻋﻴﺔ ﻣﻦ ﺳﺒﺐ ﺳﻮk
ﻟﺘﻌﺼﺐ ﻷﻋﻤﻰ
ﻟﻬﻮ` ﻟﻤﺠﻨﻮ .$ﻟﻜﻦ ﺑﻌﺪ ﻣﺰﻳﺪ ﻣﻦ
ﻟﺘﻘﺼﻲ ﻳﺘﻀﺢ $ﺗﺤﺖ ﻫﺬ ﻟﺘﻌﺼﺐ ﻟﻤﻔﺘﺮ; ﻳﻘﺒﻊ ﻷﺛﺮ
ﻟﻄﺎﻏﻲ ﻟﻠﺮ
ﻣﺎﻧﺴﻴﺔ.
ﻣﻦ 0ﻣﺜﻠﺔ ﻟﺮﻣﻨﺴﻴﺔ ﻟﺸﻴﻮﻋﻴﺔ ,ﻷﺷﺨﺎ 7ﻟﺬﻳﻦ ﻳﺸﻌﻠﻮ ﻟﻨﺎ ﻓﻲ
0ﺟﺴﺎMﻫﻢ ﻷﺟﻞ ﻓﻜﺮ_ 0ﻣﺒﺪ, ,ﻧﻤﺎ
ﻓﻲ ﻟﺒﺪ gﻻ ﺑﺪ ﻣﻦ ﻣﻼﺣﻈﺔ $ﻟﻨﺎ` ﻓﻲ ﻟﻌﺎ ,ﻳﺠﻬﻠﻮ$ ﺗﺘﻠﺒﺴﻬﻢ ﺣﺎﻟﺔ ﻣﺘﻄﺮﻓﺔ ﻣﻦ ﻟﻨﺰﻋﺔ ﻟﻌﺎﻃﻔﻴﺔ.
,ﻋﺠﺰﻫﻢ ﻋﻦ ﻟﺘﻔﻜﻴﺮ ﻟﻌﻘﻼﻧﻲ ﻫﻮ ﻟﺬ\
ﻳﺪﻓﻌﻬﻢ ﻹﺗﻴﺎ 0ﻓﻌﺎ Oﺷﺎ _rﻳﻌﺪﻧﻬﺎ ﺿﺮﺑﺎ
43
ﻣﻦ ﻟﺸﺠﺎﻋﺔ.
ﻟﺮ
Gﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﺘﻲ ﺗﺴﻢ ﻟﺸﻴﻮﻋﻴﺔ
nﻟﻚ ﻟﻜﺜﺮ ,ﺳﺘﺨﺪ wﻟﺸﻴﻮﻋﻴﻴﻦ ﻟﻤﺼﻄﻠﺤﺎ ﻟﻌﻠﻢ
ﻟﻔﻠﺴﻠﻔﺔ
ﻟﻌﻘﻼﻧﻴﺔ ﻓﻲ ﺣﺎﻳﺜﻬﻢ_ ،ﻻ $ﻟﺸﻴﻮﻋﻴﻴﻦ ﻓﻲ ﺣﻘﻴﻘﺔ ﻷﻣﺮ ﻳﻄﻮ@
$ﻓﻜﺎ@ﻫﻢ
ﻣﻦ ﻣﻨﻄﻠﻖ ﻧﻈﺮ
@ ,ﻣﺎﻧﺴﻴﺔ .ﺑﻞ ﻧﺮﻫﻢ ﻳﺮﻓﻀﻮ $ﺑﻌﻨﺎ ﻛﻞ ﻛﺘﺸﺎ ﻋﻠﻤﻲ ﻻ ﻳﺨﺪw
ﻏﺮﺿﻬﻢ
ﻳﺼﻤﻮﻧﻪ ﺑـ "ﻟﺒﺮﺟﻮsﻳﺔ"
.ﻗﺪ nﻫﺐ ﺳﺘﺎﻟﻴﻦ _ﻟﻰ ﺑﻌﺪ ﻣﻦ nﻟﻚ ﺣﻴﻦ ﺣﺎ
c
ﺻﻴﺎﻏﺔ ﻫﺬ ﻟﺘﺤﺎﻣﻞ ﺑﺎﻟﺘﻔﺮﻳﻖ ﻟﺴﺨﻴﻒ ﺑﻴﻦ ﻟﻌﻠﻢ "ﻟﺒﺮﺟﻮ
"Vsﻵﺧﺮ "ﻟﺒﺮ
ﻟﻴﺘﺎ@."V
ﻣﻦ ﻟﻨﺎﺣﻴﺔ ﻷﺧﺮ ،kﻓﻠﻮ 0ﻣﻌﻨﺎ ﻟﻨﻈﺮ ﻓﻲ ﻟﻤﻨﺸﻮ ﻟﻤﺠﻼ ﻷﺷﻌﺎ
ﻷﻧﺎﺷﻴﺪ ﻟﺸﻴﻮﻋﻴﺔ ﻟﺘﺒﻴﻦ ﻟﻨﺎ ﻋﻤﻖ ﻟﺼﻠﺔ ﺑﻴﻦ ﻹﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﻟﺸﻴﻮﻋﻴﺔ ﻟﺮﻣﻨﺴﻴﺔn_ ،
ﻧﺠﺪﻫﻢ ﻳﻘﺪﺳﻮ $ﻓﻜﺎ@ ﻣﻌﻴﻨﺔ
ﻳﻘﻴﻤﻮ $ﻣﻌﻬﺎ @ﺗﺒﺎﻃﺎ ﻋﺎﻃﻔﻴﺎ ﻣﻔﺮﻃﺎ
.ﻫﻢ ﻫﺬ Nﻷﻓﻜﺎ@
ﻓﻜﺮ" ,ﻟﺜﻮ@ .",ﻓـ"ﻟﺜﻮ_" ﻋﻨﺪ ﻟﺸﻴﻮﻋﻲ ﻧﻬﺎﻳﺔ ﻟﻜﻞ ﺷﺮ
ﺑﺪﻳﺔ ﻟﻜﻞ ﺧﻴﺮ
.ﻳﺘﺸﺒﺚ
ﻟﺸﻴﻮﻋﻴﻮ $ﺑﻴﺄ` ﺑﻔﻜﺮ ,ﺧﻴﺎﻟﻴﺔ ﻫﻢ ﻣﻮﻗﻨﻮ $ﺑﻤﻔﺎ@ﻗﺘﻬﺎ ﻟﻠﻮﻗﻊ
.ﻻ ﻳﻌﺮﺿﻮ $ﻓﻜﺮﺗﻬﻢ ﻋﻦ
"ﻟﺜﻮ@ ",ﻋﻠﻰ ﻣﻴﺰ $ﻟﻌﻘﻞ ﻛﻤﺎ ﻻ ﻳﺨﻄﺮ ﺑﺒﺎﻟﻬﻢ ﻣﺜﻼ $ﻳﺘﺴﺎgﻟﻮ ﻗﺎﺋﻠﻴﻦ":ﻣﺎ ﻫﻮ ﻟﻬﺪ
ﻟﻤﺴﻮ ﻟﺘﻔﺠﻴﺮ ﺛﻮ@ ,ﻳﻠﻘﻰ ﻓﻴﻬﺎ lﻻ ﻷﺑﺮﻳﺎ gﻣﺼﺮﻋﻬﻢ
ﻳﻌﺎﻧﻲ
ّ ﻣﻦ ﺗﻔﺠﻴﺮ ﻟﺜﻮ@,؟" "ﻣﺎ
ﺑﺴﺒﺒﻬﺎ ﻟﻤﺠﺘﻤﻊ ﻛﻠﻪ؟" "ﻫﻞ ﻣﻦ ﺳﺒﻴﻞ lﺧﺮ ﻹﺻﻼ Gﺣﻮ cﻟﻔﻘﺮ gﺳﻮ kﻟﺜﻮ@,؟" "ﻣﺎ ﻫﻮ
ﺛﺮ ﻫﺬ Nﻟﺜﻮ@ ,ﻋﻠﻰ ﻻﻗﺘﺼﺎ؟" "ﻛﻴﻒ ﺳﺘﺤﻜﻢ ﻟﺒﻼ ﺑﻌﺪ ﻟﺜﻮ@
,ﻛﻴﻒ ﺳﺘﺤﻞ ﺻﺮﻋﺎﺗﻬﺎ
ﻟﺪﺧﻠﻴﺔ
ﻛﻴﻒ ﺳﻴﻘﻀﻰ ﻋﻠﻰ ﻣﻬﺪﺗﻬﺎ ﻟﺨﺎ@ﺟﻴﺔ؟".
ﻻ ﻳﺮ kﻟﺸﻴﻮﻋﻲ Vﻫﻤﻴﺔ ﻟﻬﺬ Nﻷﺳﺌﻠﺔ ،ﻷ $ﻟﺜﻮ@ ,ﻫﻲ ﻫﺪﻓﻪ ﻷ
cﻷﺧﻴﺮ.
_ $ﺣﺪ $ﺗﻜﺮ wﺑﺎﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬ Nﻷﺳﺌﻠﺔ ﻓﺴﺘﺠﺪ Nﻳﻔﺰ _ﻟﻰ ﻛﺘﺐ ﻟﻴﻨﻴﻦ
ﺳﺘﺎﻟﻴﻦ
ﻳﺮ ﻣﺎ ﻓﻴﻬﺎ ﺑﺒﻐﺎ
ﻳﺔ ﺑﻠﻬﺎ $ $
gﻳﻌﻄﻴﻚ _ Vﺟﺎﺑﺔ ﻋﻘﻼﻧﻴﺔ .ﻓﺎﻷﺷﻌﺎ ﻟﻌﺎﻃﻔﻴﺔ
0ﻏﺎﻧﻲ ﻟﺜﻮ_ ﻟﺤﻤﺎﺳﻴﺔ ﻫﻲ ﻟﺮﺑﺎ ﻟﻮﺣﻴﺪ ﻟﺬ\ ﻳﺸﺪ, -ﻟﻰ ﻓﻜﺮ_ ﻟﺜﻮ_
.ﻛﺜﻴﺮ ﻣﺎ
ﻳﺘﺮ ﻓﻲ \ ﻟﺸﻴﻮﻋﻴﻴﻦ ﻟﺤﺪﻳﺚ ﻋﻦ "ﻟﺒﻼ ﻟﺠﻤﻴﻠﺔ ﻟﺘﻲ ﺗﻐﻄﻴﻬﺎ ﻷsﻫﺎ@"
"ﻟﺸﻤﺲ
ﻟﺤﻤﺮ gﻋﻠﻰ ﻷﻓﻖ"
.ﻟﺤﻖ ﻧﻪ ﻳﻤﻜﻦ ﺗﺸﺒﻴﻪ ﻟﻌﻼﻗﺔ ﺑﻴﻦ ﻟﺸﻴﻮﻋﻲ
ﻓﻜﺮﺗﻪ ﻋﻦ ﻟﺜﻮ@,
ﺑﻘﺼﺔ ﺣﺐ @
ﻣﺎﻧﺴﻴﺔ
.ﺛﻤﺔ ﻣﻌﺎ@; ﻟﻠﺸﻴﻮﻋﻴﻴﻦ ﻓﻲ ﻟﺠﺎﻣﻌﺎ
ﻣﻌﺎ@; ﻛﺘﺐ
ﻣﺮﻛﺰ
ﺛﻘﺎﻓﻴﺔ _ nﻟﻔﺖ _ﻟﻰ ﺧﻞ Vﻣﻨﻬﺎ @ﻳﺖ nﻟﺮﻣﻮ sﻟﺘﻲ ﺗﺴﺘﺨﺪ wﻟﺘﺒﺠﻴﻞ
ﺗﺠﻤﻴﻞ
ﻫﺬ Nﻟﺮ
ﻣﻨﺴﻴﺔ .ﻓﻬﻨﺎ( ﺻﻮ_ ﻟﺒﺮﻟﻴﺘﺎ\ ﻟﺠﺒﺎ ﻫﻮ ﻳﺤﻄﻢ ﻟﻘﻴﻮ Mﻋﻦ ﻧﻔﺴﻪ ،ﺻﻮ
44
0 ,ﺳﻮ 0ﻣﺎ ﻓﻲ ﻟﺸﻴﻮﻋﻴﺔ ﻫﻮ ﻣﺤﺎﻟﺘﻬﺎ ,ﺑﺮ EﻗﺎMﺗﻬﺎ ﻛﺎﺷﺨﺎ \r 7ﻗﺪ ﺧﺎﻗﺔ ﻻ ﻫﻢ ﻟﻬﻢ ﺳﻮt
ﺧﺪﻣﺔ ﻟﺸﻌﺐ .ﻓﻲ ﺣﻴﻦ 0ﻧﻬﻢ ﻻ ﻳﻌﺪ ﻛﻮﻧﻬﻢ ﻣﺠﺮﻣﻴﻦ ﺗﺴﺒﺒﻮ ﻓﻲ ﻫﻼ( ﻣﻼﻳﻴﻦ ﻟﻨﺎ .zﺗﻬﺪ} ﻫﺬ-
ﻟﺪﻋﺎﻳﺔ ,ﻟﻰ ﺑﻂ ﻟﻨﺎ zﻋﺎﻃﻔﻴﺎ ﺑﻘﺎMﺗﻬﻢ ﻓﻴﻨﺴﻮ ﺑﺬﻟﻚ ﺟﺮﺋﻢ ﻫﺆﻻ Tﻟﻘﺎ._M
45
sﻣﺮ ,ﻷﺑﻄﺎ.c
ﻳﺼﻞ ﻻﺳﺘﻤﺘﺎ ﻟﺮ
ﻣﻨﺴﻲ ﻟﺬ VﻳﺠﺪN
ﻟﺸﻴﻮﻋﻴﻮ $ﻓﻲ ﻷﻟﻢ _ﻟﻰ ﻣﺴﺘﻮﻳﺎ ﻋﺎﻟﻴﺔ ﺣﻴﺎﻧﺎ.
ﻓﻘﺪ @ﺗﻜﺐ ﻟﺸﻴﻮﻋﻴﻮ $ﻋﻤﺎﻻ
ﺣﺸﻴﺔ ﻣﺨﻴﻔﺔ
ﻓﻲ ﻣﻈﺎﻫﺮﺗﻬﻢ ،ﻓﺘﺠﺪﻫﻢ ﻣﺜﻼ ﻳﺸﻌﻠﻮ $ﻟﻨﺎ@ ﻓﻲ
ﺟﺴﺎﻫﻢ
ﻳﻘﻴﺪ
$ﺣﺪ ﻣﻨﻬﻢ _ﻟﻰ ﻋﻤﺪ,
ﺣﺪﻳﺪ ,ﺛﻢ ﻳﺼﺒﻮ $ﻋﻠﻴﻪ ﺳﺎﺋﻼ ﺷﺪﻳﺪ ﻻﺷﺘﻌﺎc
ﺛﻢ ﻳﺸﻌﻠﻮ $ﻟﻨﺎ@ ﻓﻴﻪ ﺛﻢ ﻳﻨﺸﺪ
$ﻷﻧﺎﺷﻴﺪ
ﻟﺸﻴﻮﻋﻴﺔ ﻟﺤﻤﺎﺳﻴﺔ
ﻫﻮ ﻳﺤﺘﺮ
.ﻛﻤﺎ ﻳﺘﻀﺢ
ﻣﻦ ﻟﻠﻘﻄﺎ
ﻟﺼﻮ@ ﻟﻤﺤﻔﻮﻇﺔ ﻓﺈ $ﺗﺼﺮﻓﺎ
ﻷﻓﺮ ﻟﺬﻳﻦ ﻳﺮﺗﻜﺒﻮ $ﻫﺬ Nﻷﻋﻤﺎ cﻟﻮﺣﺸﻴﺔ
ﺗﺸﺒﻪ ﻛﺜﻴﺮ ﺗﺼﺮﻓﺎ ﻣﻮﻛﺐ ﻟﻨﺎsﻳﻴﻦ_ n_ ،ﻧﻬﻢ
ﻳﺪﺧﻠﻮ $ﻓﻲ ﺣﺎﻟﺔ ﻣﻦ " ﻓﻘﺪ $ﻟﻮﻋﻲ"
ﻟﺨﺪ@
ﻟﻌﺎﻃﻔﻲ
ﻟﻨﻔﺴﻲ.
ﻻ ﺷﻲ gﺳﻮ kﻟﻌﻨﺎ ﻳﺒﻘﻲ ﻟﺸﻴﻮﻋﻲ ﻋﻠﻰ
ﺷﻴﻮﻋﻴﺘﻪ @ﻏﻢ ﻋﻠﻤﻪ ﺑﺎﺳﺘﺤﺎﻟﺔ ﺗﻄﺒﻴﻖ ﻟﻤﺜﻞ ﻟﺘﻲ
ﻳﺆﻣﻦ ﺑﻬﺎ
.ﻫﺬ ﻻﻟﺘﺰ wﻷﻋﻤﻰ ﺑﺎﻷﻳﺪﻳﻮﻟﻮﺟﻴﺔ
ﺗﻌﻜﺴﻪ ﺗﺒﺠﺤﺎ ﻣﻦ ﺷﺎﻛﻠﺔ:
"ﻻ ﻳﻬﻤﻨﻲ _ $ﻛﺎﻧﺖ ﻟﺸﻴﻮﻋﻴﺔ
46
ﻣﺒﺪ ﻣﻐﻠﻮﻃﺎ
،ﻻ ﻳﻬﻤﻨﻲ _ $ﻧﺠﺤﻨﺎ
ﺧﻔﻘﻨﺎ ،ﻟﻤﻬﻢ ﻧﺎ ﺷﻴﻮﻋﻲ
ﺳﺄﻇﻞ ﻛﺬﻟﻚ ﺣﺘﻰ
ﻟﻤﻮ"
.ﻻ ﺟﺮ $ wﻫﺬ ﺳﻠﻮ~ ﻳﻌﺮ; ﻋﻨﻪ
ﻳﻤﺠﻪ ﻛﻞ ﺷﺨﺺ ﻋﻘﻼﻧﻲ
.ﻳﺸﺒﻪ ﻫﺬ
ﻻﻧﻘﻴﺎ ﻷﻋﻤﻰ ﺣﺎﻟﺔ ﻟﺠﻨﻮ $ﻟﺘﻲ ﻳﻌﻜﺴﻬﺎ ﺗﻌﻠﻖ @ﺟﻞ ﺑﺎﻣﺮ
,ﺑﻘﺎ Nrﻋﻠﻰ ﺣﺒﻬﺎ @ﻏﻢ
ﺧﺪﻋﻬﺎ
_nﻻﻟﻬﺎ ﻟﻪ.
ﻻ@ﻳﺐ ﻧﻪ ﻗﺪ ﺗﺒﻴﻦ ﻵ$ $
ﻟﺸﻴﻮﻋﻴﺔ ﻟﻴﺴﺖ ﺳﻮ kﻧﻮ ﻣﻦ
ﺳﻠﺤﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ
ﻟﺸﻴﻄﺎ $ﻟﻴﺴﻠﺐ ﻟﺒﺸﺮ ﻋﻘﻮﻟﻬﻢ
ﻟﻴﻠﻔﺘﻬﻢ ﻋﻦ ﻋﺒﺎ@ ,ﺑﻬﻢ
ﻹﻳﻤﺎ $ﺑﻪ.
@ﻏﻢ sﻋﻢ ﻟﻤﺆﻣﻨﻴﻦ ﺑﺎﻟﺸﻴﻮﻋﻴﺔ ﻧﻬﺎ
ﻣﺒﺪ
ﻓﺴﻠﻔﺔ ﻋﻘﻼﻧﻴﺔ _ﻻ $ﻟﺸﻴﻮﻋﻴﺔ
ﺗﺤﺘﺸﺪ ﺑﺎﻷﻓﻜﺎ@ ﻟﻤﻨﺎﻗﻀﺔ ﻟﺼﺮﻳﺢ
ﻟﻌﻘﻞ
ﻟﻌﻠﻢ
.ﻗﺪ ﻣﻀﻰ ﻵ $ﻋﻠﻰ
ﻷﻗﻞ ﻗﺮ
$ﻧﺼﻒ ﻣﻦ ﻟﺰﻣﺎ $ﻇﻞ ﻓﻴﻪ
ﻟﺸﻴﻮﻋﻴﻮ $ﻳﺴﺘﻤﻴﺘﻮ $ﻓﻲ ﻟﺪﻓﺎ ﻋﻦ
ﻋﻘﻴﺪﺗﻬﻢ ﻟﻴﺒﺮﻫﻨﻮ ﻋﻠﻰ
$ﻻgﻫﻢ
ﻟﻘﻀﻴﺘﻬﻢ
nﻃﺎﺑﻊ @
ﻣﺎﻧﺴﻲ.
47
ﻟﺮﻣﻨﺴﻴﺔ ﺑﺎﺳﻢ ﻟﺪﻳﻦ
48
ﻟﻴﺴﺖ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﻛﺎﻣﻠﺔ ﻟﻨﻤﻮ ﻓﻲ nﺗﻬﺎ ،ﺑﻞ ﻫﻲ @
Gﺗﺘﻘﻤﺺ
ﻳﺪﻳﻮﻟﺠﻴﺎ ﺧﺮ kﻣﺨﺘﻠﻔﺔ ﻟﺘﻤﻨﺤﻬﺎ ﺧﺎﺻﻴﺔ ﻋﺎﻃﻔﻴﺔ ﺗﺘﻴﺢ ﻟﻬﺎ ﺳﻠﺐ ﻋﻘﻮ cﻟﻨﺎ`
.ﻛﻤﺎ
ﺗﺨﺘﺮ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻷﻳﺪﻳﻮﻟﺠﻴﺎ ﻟﻼﻳﻨﻴﺔ ﻟﻤﻨﺤﺮﻓﺔ ﻣﺜﻞ ﻟﻌﺼﺮﻳﺔ
ﻟﺸﻴﻮﻋﻴﺔ
ﻟﻔﺎﺷﻴﺔ،
ﻓﺈﻧﻬﺎ ﺗﺆﺛﺮ ﻓﻲ ﺑﻌﺾ ﻷﺣﻴﺎ $ﻋﻠﻰ ﺻﺤﺎ\ ﻟﺪﻳﺎﻧﺎ.
ﻗﺒﻞ $ﻧﻠﺞ ﻓﻲ ﻓﻲ ﻫﺬ ﻟﻤﻮﺿﻮ ﻳﺤﺴﻦ ﺑﻨﺎ ﺳﺘﻴﻌﺎ\ ﻣﺴﺄﻟﺔ ﻓﻲ ﻏﺎﻳﺔ ﻷﻫﻤﻴﺔ،
ﻫﻲ $ﻧﺘﺴﺎ\ ﺣﺮﻛﺔ ﻣﺎ _ﻟﻰ ﻟﺪﻳﻦ ﻻ ﻳﻌﻨﻲ ﻧﻬﺎ ﻣﺤﻘﺔ ﻓﻲ ﻋﻮﻫﺎ ﻫﺬ .Nﻓﺎﻟﺘﺎ@ﻳﺦ ﻳﺰﺧﺮ
ﺑﺄﻣﺜﻠﺔ ﻛﺜﻴﺮ ,ﻷﻓﺮ
ﺟﻤﺎﻋﺎ
ﻓﻜﺎ@ ﻛﺎ $ﻫﺪﻓﻬﺎ ﺗﺪﻣﻴﺮ ﻟﺪﻳﻦ
ﺗﺒﺎﻋﻪ @ﻏﻢ ﺗﻠﻔﻌﻬﺎ ﺑﻠﺒﻮ`
ﻟﺪﻳﻦ
.ﻳﻘﺪ wﻟﻨﺎ ﷲ ﻣﺜﻠﺔ ﻟﻬﺬ Nﻟﺤﺎﻻ ﻓﻲ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ .ﻓﺠﺪ ﻓﻲ ﻟﻘﺮ $lﻣﺜﻼ ﻗﺼﺔ
@ﺟﻞ ﻣﺠﺮ wﻛﺎ $ﻳﺨﻄﻂ ﻟﻘﺘﻞ ﻧﺒﻲ gﷲ ﺻﺎﻟﺢ .ﻟﻘﺪ ﺗﻌﺎﻫﺪ ﻫﺬ ﻟﺮﺟﻞ
ﻟﻤﺘﺂﻣﺮ
$ﻣﻌﻪ
ﺑﺎﺳﻢ ﷲ ﻗﺎﺋﻠﻴﻦ:
ِﻚ ْ َ0ﻫ ِﻠ ِﻪ َِ,ﻧﱠﺎ َﺎﺳ ُﻤﻮ ﺑ ﱠ
ِﺎﷲِ ﻟَﻨُﺒَﻴﱢﺘَﻨﱠ ُﻪ َْ َ0ﻫ َﻠ ُﻪ ﺛ ﱠُﻢ ﻟَﻨَﻘُﻮﻟَ ﱠﻦ ﻟِ َﻮﻟِﻴﱢ ِﻪ َﻣﺎ َﺷﻬ ْ
ِﺪﻧَﺎ َﻣ ْﻬﻠ َ ﴿ َﻗﺎﻟُﻮ ﺗَﻘ َ
ﻮ ﴾ )ﻟﻨﻤﻞ.(49 / ﻟَ َﺼﺎ ُِ Mﻗ َ
_ $ﻟﻮﺛﻨﻴﻴﻦ ﻟﺬﻳﻦ ﺧﺎﻟﻔﻮ ﻟﺮﺳﻞ
ﺣﺎ@ﺑﻮﻫﻢ ﻛﺎﻧﻮ ﺋﻤﺎ ﻳﺘﻬﻤﻮ@ $ﺳﻞ ﷲ ﺑـ
"ﻓﺘﺮ gﻟﻜﺬ\ ﻋﻠﻰ ﷲ" ﻧﺎﺳﺒﻴﻦ ﻧﻔﺴﻬﻢ _ﻟﻰ ﻟﺘﻘﻮ
kﻣﺨﺎﻓﺔ ﷲ:
ِﻚ َﻳَ ْﻤ ُﺢ ﷲﱠُ ﷲِ َﻛ ِﺬﺑًﺎ َﻓﺈِ ﻳَ َﺸﺄِ ﷲﱠُ ﻳَ ْﺨﺘ ِْﻢ َﻋ َﻠﻰ َﻗ ْﻠﺒ َ ﻮ ْﻓﺘَﺮَ tﻋ َﻠﻰ ﱠ
﴿ ْ َ0ﻳَﻘُﻮﻟُ َ َ
ﻟﺼ ُﺪ ِ ﴾ )ﻟﺸﻮ.(24 /t ﱡ ِﻴﻢ ﺑِ َﺬ ِ
ِﻤﺎﺗِ ِﻪ ِ,ﻧﱠ ُﻪ َﻋﻠ ٌ ِﻜﻠ َ ِﻞ َﻳُ ِﺤ ﱡﻖ ﻟْ َﺤ ﱠﻖ ﺑ َ
ﻟْﺒَﺎﻃ َ
ﻓﻔﺮﻋﻮ $ﻟﺬ Vﺑﻠﻐﺖ ﺑﻪ ﻟﻮﻗﺎﺣﺔ ﺣﺪ ﺟﻌﻠﻪ ﻳﺪﻋﻲ ﻷﻟﻮﻫﻴﺔ ﻳﻘﻮ cﻋﻦ ﻣﻮﺳﻰ:
ﺎ} َ0ﻳُﺒَ ﱢﺪ َِM Oﻳﻨَ ُﻜ ْﻢ ْ َ0ﻮﺳﻰ َﻟْﻴَ ْﺪ َُ iﺑﱠ ُﻪ ِ,ﻧﱢﻲ َ َ0ﺧ ُ ﺎ Oﻓ ِْﺮ َﻋ ْﻮ ُ َُ rﻧِﻲ ْ َ0ﻗﺘُ ْﻞ ُﻣ َ ﴿ َ َﻗ َ
َﺴﺎ َ) ﴾ Mﻏﺎﻓﺮ.(26 / ﻟْﻔ َ ِﺮ ﻓِﻲ َْ
ﻷ ْ ِ َ0ﻳُ ْﻈﻬ َ
ﻫﺬ ﻟﻴﻞ ﻋﻠﻰ $ﻣﻦ ﻟﻤﻤﻜﻦ ﻟﻠﻤﺮ $ gﻳﻜﻮ $ﻣﻨﺤﺮ ﻟﻔﻜﺮ
ﻟﺴﻠﻮ~ @ﻏﻢ @ﻓﻌﻪ ﻟﺮﻳﺔ
ﻟﺪﻳﻦ
،ﻟﺮ
ﻣﻨﺴﻴﺔ ﺗﺄﺗﻲ ﻋﻠﻰ @` ﻻﻧﺤﺮﻓﺎ ﻟﺘﻲ ﺗﻨﺴﺐ ﻇﻠﻤﺎ _ﻟﻰ ﻟﺪﻳﻦ @ﻏﻢ ﻧﻬﺎ ﻻ
ﺗﻤﺖ _ﻟﻰ ﻟﺪﻳﻦ ﺑﺴﺒﺐ.
ﻟﻜﻲ ﻧﻔﻬﻢ ﻛﻴﻒ ﺧﻠﻂ ﻟﺒﻌﺾ ﻟﺮ
ﻣﻨﺴﻴﺔ ﺑﺎﻟﺪﻳﻦ ،ﻓﻤﻦ ﻟﻤﻬﻢ 0ﻧﺤﻴﻂ ﻋﻠﻤﺎ
ﺑﻔﻜﺮ_ "ﻹﺧﻼ ."7ﻓﺎﻹﺧﻼ ﻣﻌﻨﺎ $ Nﺗﻔﻌﻞ ﺷﻴﺌﺎ ﺗﺒﺘﻐﻲ ﺑﻪ
ﺟﻪ ﷲ ﻓﻘﻂ .ﻓﺈ nﺳﺘﻮﻓﻰ
49
ﻟﻌﻤﻞ ﺷﺮ vﻹﺧﻼ ﺻﺎ@ ﻋﺒﺎ ,ﻳﺮﺿﺎﻫﺎ ﷲ .ﻓﺎﻟﺼﻼ
,ﻟﺼﻴﺎ
wﻟﺰﻛﺎ
,ﻟﺠﻬﺎ ﻓﻲ
ﺳﺒﻴﻞ ﷲ
ﻏﻴﺮ nﻟﻚ ﻣﻦ ﻓﻌﺎ cﻻ ﺗﻜﻮ $ﻋﺒﺎ_ ,ﻻ _ nﻗﺼﺪ ﺑﺄﺋﻬﺎ
ﺟﻪ ﷲ ﺗﻌﺎﻟﻰV
.
ﻋﺒﺎ ,ﻟﻢ ﻳﺮ ﺑﻬﺎ
ﺟﻪ ﷲ ﻓﻬﻲ ﺑﺎﻃﻠﺔ ﺑﻨﺺ ﻟﻘﺮ:$l
ُ ﴾ ﻮ ﻟﱠﺬ َ
ِﻳﻦ ُﻫ ْﻢ ﻳُ َﺮ َ ﻼﺗِﻬ ْ
ِﻢ َﺳﺎ ُﻫ َ ﻴﻦ ﻟﱠﺬ َ
ِﻳﻦ ُﻫ ْﻢ َﻋ ْﻦ َﺻ َ ﴿ َﻓ َﻮﻳْ ٌﻞ ﻟﱢ ْﻠ ُﻤ َﺼ ﱢﻠ َ
)ﻟﻤﺎﻋﻮ.(6-4 /
ﺗﺸﻮ Nﺑﻬﺎ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﺪﻳﻦ .ﻓﻬﻲ ﺗﻮﺟﻪ ﻟﺪﻳﻦ ﺻﻮ 1ﻏﺎﻳﺎ
ﻫﺬ Nﻫﻲ ﻟﻄﺮﻳﻘﺔ ﻟﺘﻲ ّ
ﻻ ﻳﺮ Mﺑﻬﺎ ﺟﻪ ﷲ ،ﻛﻤﺎ 0ﻧﻬﺎ ﺗﻘﺪ ﻟﺪﻳﻦ ﻛﺘﺠﺮﺑﺔ ﻋﺎﻃﻔﻴﺔ ﻳﺸﺒﻊ ﻟﻨﺎ zﻓﻴﻬﺎ ﺣﺎﺟﺎﺗﻬﻢ
ﻟﻌﺎﻃﻔﻴﺔ
،ﻻ ﺗﻤﺎ@` ﻃﻤﻌﺎ ﻓﻲ @ﺿﻮ $ﷲ.
_ $ﻟﺮ
ﻣﻨﺴﻴﺔ ﺑﺘﻐﻄﻴﺘﻪ ﻟﻬﺬ ﻟﻔﺮ ﻟﺨﻔﻲ
ﻟﻤﻬﻢ ﺗﻐﺮ` ﻓﻲ nﻫﺎ $ﻟﻨﺎ` ﻓﻬﻤﺎ
52
ﺗﻌﺎﻟﻰ:
ﱡ
ﻮَ Oﻗﺎﻟُﻮْ َﺣ ْﺴﺒُﻨَﺎ َﻣﺎ َ َﺟ ْﺪﻧَﺎ ﻟﺮ ُﺳ ِ ِﻴﻞ ﻟَ ُﻬ ْﻢ ﺗَ َﻌﺎﻟَ ْﻮْ ِ,ﻟَﻰ َﻣﺎ َ0ﻧ َﺰ َ Oﷲ َِ,ﻟَﻰ ﱠ ﴿ َ َrِ,ﻗ َ
﴾)ﻟﻤﺎﺋﺪ_،(104 / ﻮ َﺷ ْﻴﺌًﺎ َ َﻻ ﻳَ ْﻬﺘَ ُﺪ َ َﻋ َﻠ ْﻴ ِﻪ #ﺑَﺎTﻧَﺎ َ َ0ﻟَ ْﻮ َﻛ َ
ﺎ #ﺑَﺎ ُ ُﻫ ْﻢ َﻻ ﻳَ ْﻌ َﻠ ُﻤ َ
ِ ﷲﱠ ﺎﺣ َﺸ ًﺔ َﻗﺎﻟُﻮْ َ َﺟ ْﺪﻧَﺎ َﻋ َﻠ ْﻴ َﻬﺎ #ﺑَﺎTﻧَﺎ َﷲﱡ َ َ0ﻣ َﺮﻧَﺎ ﺑِ َﻬﺎ ُﻗ ْﻞ ,ﱠ
ﻗﻮﻟﻪَ َrِ,َ ﴿ :ﻓ َﻌ ُﻠﻮْ َﻓ ِ
ﻮ ﴾ )ﻷﻋﺮ}
،(28 /ﻗﻮﻟﻪ﴿ : ﻮ َﻋ َﻠﻰ ﷲﱢ َﻣﺎ َﻻ ﺗَ ْﻌ َﻠ ُﻤ َ َﺤ َﺸﺎَ0 Tﺗَﻘُﻮﻟُ َ َﻻ ﻳَْﺄ ُﻣ ُﺮ ﺑِﺎﻟْﻔ ْ
ِﻴﻞ ﻟَ ُﻬ ُﻢ ﺗﱠﺒِ ُﻌﻮ َﻣﺎ َ0ﻧ َﺰ َ Oﷲﱠُ َﻗﺎﻟُﻮ ﺑَ ْﻞ ﻧَﺘﱠﺒِ ُﻊ َﻣﺎ َ َﺟ ْﺪﻧَﺎ َﻋ َﻠ ْﻴ ِﻪ #ﺑَﺎTﻧَﺎ َ َ0ﻟَ ْﻮ َﻛ َ
ﺎ َ َrِ,ﻗ َ
ﻟﺴﻌِﻴ ِﺮ ﴾ )ﻟﻘﻤﺎ.(21 / 1ﱠ ﺎ ﻳَ ْﺪ ُﻋﻮ ُﻫ ْﻢ ِ,ﻟَﻰ َﻋ َﺬ ِ ﻟﺸ ْﻴ َﻄ ُ ﱠ
ﺧﺎﺗﻤـﺔ
_ @ nﻟﻤﺮ gﻣﻤﺎ@ﺳﺔ ﻟﺪﻳﻦ ﻟﺬ Vﻳﺮﺿﺎ Nﻟﻪ ﷲ ،ﻓﻼﺑﺪ ﻟﻪ
ﻻ $ﻳﺨﻠّﺺ ﻧﻔﺴﻪ
ﻮ ﻣِﻦ ِﻚ ﺑِﺄَ ﱠ ﷲﱠَ ُﻫ َﻮ ﻟْ َﺤ ﱡﻖ َ َ0ﱠ َﻣﺎ ﻳَ ْﺪ ُﻋ َ ﻣﻦ ﺑﺮﺛﻦ ﻟﺮ
ﻣﻨﺴﻴﺔ .ﻳﻘﻮ cﷲ ﺗﻌﺎﻟﻰrَ ﴿ :ﻟ َ
ﱠَ
ِﻴﺮ ﴾ )ﻟﺤﺞ $_ .(62 /ﷲ ﻫﻮ ﻟﺤﻖ
ﻟﻮﻗﻊ ِﻲ ﻟْ َﻜﺒ ُِ ِﻞ َ َ0ﱠ ﷲ ُﻫ َﻮ ﻟْ َﻌﻠ ﱡ ُMﻧِ ِﻪ ُﻫ َﻮ ﻟْﺒَﺎﻃ ُ
ﻫﻲ ﺣﻘﻴﻘﺔ ﻻ ﻳﺪ@ﻛﻬﺎ _ﻻ "ﻟﻮﻗﻌﻴﻮ
."$ﻟﺬﻳﻦ ﺳﺘﺤﻮ nﻋﻠﻴﻬﻢ ﻣﺜﺎﻟﻴﺎ ﻟﺮ
ﻣﻨﺴﻴﺔ
_ﻣﺎ ﻧﻬﻢ ﻣﺘﺄﺛﺮ
$ﺑﺄﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﻣﻨﺤﺮﻓﺔ ﻛﺎﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻟﺸﻴﻮﻋﻴﺔ
،ﻧﻬﻢ ﺿﻠﻮ
ﺳﺒﻴﻞ ﻟﺤﻜﻤﺔ
ﻟﻬﺪ kﺑﺘﻔﺴﻴﺮﻫﻢ ﻟﻤﺜﺎﻟﻲ ﻟﻠﺪﻳﻦ
،ﻧﻬﻢ
ﻗﻌﻮ $ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻓﻜﺮ ,ﻟﺤﺐ
ﻟﺮ
ﻣﻨﺴﻲ ﻟﺬ Vﻧﺴﺘﻌﺮ; ﻟﻪ ﺑﺎﻟﺘﺤﻠﻴﻞ ﻓﻲ ﻟﻔﺼﻞ ﻟﺘﺎﻟﻲ ﻣﻦ ﻫﺬ ﻟﻜﺘﺎ\.
ﺣﺘﻰ _ $ﺗﺴﻨﻰ ﻟﻬﺆﻻ gﻷﻓﺮ ﻟﺬﻳﻦ ﻳﻔﻜﺮ
$ﺑﻬﺬ Nﻟﻄﺮﻳﻘﺔ ﻟﺒﺪ gﻓﻲ ﻣﻤﺎ@ﺳﺔ
ﻟﺪﻳﻦ ﻓﺈﻧﻬﻢ ﻳﻔﺘﻘﺮ
_ $ﻟﻰ ﻻﺳﺘﻘﺮ@ ﻟﻌﻘﻠﻲ ﻟﺬ Vﻳﻤﻜﻨﻬﻢ ﻣﻦ ﺳﺘﺪﻣﺔ ﻫﺬ Nﻟﻤﻤﺎ@ﺳﺔ
nﻟﻚ ﺑﺴﺒﺐ ﻟﺤﺎﻟﺔ ﻟﺮ
ﺣﻴﺔ ﻟﻤﺘﻘﻠﺒﺔ ﻟﺘﻲ ﺗﻘﻮﻫﻢ _ﻟﻴﻬﺎ ﻟﺮ
ﻣﻨﺴﻴﺔ .ﻫﻨﺎ~ ﻧﺎ` ﻛﺜﻴﺮ
$
ﻳﺸﺮﻋﻮ $ﻓﻲ ﻣﻤﺎ@ﺳﺔ ﻟﺪﻳﻦ ﺗﺪﻓﻌﻬﻢ _ﻟﻰ nﻟﻚ ﺣﻔﻨﺔ ﻣﻦ ﻷﻓﻜﺎ@ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﻜﻨﻬﻢ ﺳﺮﻋﺎ$
ﻣﺎ ﻳﻬﺠﺮ
$ﻫﺬ Nﻟﻤﻤﺎ@ﺳﺔ
ﻳﻌﻮ
_ $ﻟﻰ ﺳﺎﺑﻖ ﺣﻴﺎﺗﻬﻢ ﻟﻤﺠﺮ ,ﻣﻦ ﻟﺪﻳﻦ .ﻟﻜﻦ ﷲ
ﻳﺨﺎﻃﺐ ﻟﺒﺸﺮ ﻗﺎﺋﻼ:
ﺻ َﻄﺒ ِْﺮ ﻟِﻌِﺒَﺎ َMﺗِ ِﻪ َﻫ ْﻞ ﺗَ ْﻌ َﻠ ُﻢ ﻟَ ُﻪ َﺳﻤِﻴָדﺎِ ﴾
َ َﻣﺎ ﺑَْﻴﻨَ ُﻬ َﻤﺎ َﻓﺎ ْﻋﺒُ ْﺪُْ َ - َ َْ
ﻷ ْ ِ ﻟﺴ َﻤﺎ َ ِ
﴿ َ ﱡ 1ﱠ
)ﻣﺮﻳﻢ.(65 /
53
ﻟﺤﻜﻤﺔ ﻟﺤﻘﻴﻘﻴﺔ
ﻟﺘﻲ ﺗﻨﺒﻊ ﻣﻦ ﻹﻳﻤﺎ
ﻟﺨﺎﻟﺺ
ﺎَ 1ﻗ ْﺪ َﺟ ُ
ﺎTﻛ ْﻢ َ ُﺳﻮﻟُﻨَﺎ ﻳُﺒَﻴﱢ ُﻦ ﴿ ﻳَﺎ ْ َ0ﻫ َﻞ ﻟْ ِﻜﺘَ ِ
ﺎ1ِﻦ ﻟْ ِﻜﺘَ ِ ﻟَ ُﻜ ْﻢ َﻛﺜِﻴﺮً ﱢﻣ ﱠﻤﺎ ُﻛﻨﺘُ ْﻢ ﺗُ ْﺨﻔ َ
ُﻮ ﻣ َ
ﺎTﻛﻢ ﱢﻣ َﻦ ﷲﱢ ﻧُﻮ ٌ َﻳَ ْﻌﻔُﻮ َﻋﻦ َﻛﺜِﻴ ٍﺮ َﻗ ْﺪ َﺟ ُ
ِﺿ َﻮﻧَ ُﻪ ِﻴﻦ ﻳَ ْﻬﺪِ\ ﺑِ ِﻪ ﷲﱡ َﻣ ِﻦ ﺗﱠﺒَ َﻊ ْ ﺎ 1ﱡﻣﺒ ٌ َ ِﻛﺘَ ٌ
ﺎ ِ,ﻟَﻰ ﻼ ِ َﻳُ ْﺨ ِﺮ ُﺟ ُﻬﻢ ﱢﻣ ِﻦ ﻟ ﱡﻈ ُﻠ َﻤ ِ
ﻟﺴ َ
ُﺳﺒُ َﻞ ﱠ
ﱡﻣ ْﺴﺘَﻘِﻴ ٍِﻢ ﴾ ِﻢ ِ,ﻟَﻰ ِﺻ َﺮ ٍ ﻟﻨﱡﻮ ِ ﺑِﺈِ ْrﻧِ ِﻪ َﻳَ ْﻬﺪِﻳﻬ ْ
)ﻟﻤﺎﺋﺪ_.(16-15 /
54
ﻓﻴﻤﺎ ﻳﻠﻲ ﻣﻦ ﺻﺤﺎﺋﻒ ﻫﺬ ﻟﻜﺘﺎ\ ﺳﻨﺤﻠﻞ lﺛﺎ@ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﻟﻴﻮﻣﻴﺔ.
ﻟﻜﻦ ﻻ ﺑﺪ ﻟﻨﺎ ﻗﺒﻞ ﻟﻮﻟﻮ tﻓﻲ ﻫﺬ ﻟﻤﻮﺿﻮ $ﻧﻔﺼﻞ ﻟﻘﻮ cﻓﻲ ﻣﻌﻨﻰ ﻓﻜﺮ" ,ﻟﺤﻜﻤﺔ"
ﻟﺘﻲ ﻛﺜﺮﻧﺎ ﻣﻦ nﻛﺮﻫﺎ ﻓﻴﻤﺎ ﺳﻠﻒ ﻣﻦ ﺻﻔﺤﺎ ﻫﺬ ﻟﻜﺘﺎ\.
_ $ﻟﻔﺮ ﻟﺠﻮﻫﺮ Vﺑﻴﻦ ﻟﺸﺨﺺ ﻟﺤﻜﻴﻢ
ﻟﺸﺨﺺ ﻟﺬﻛﻲ ﻳﻌﺰ\ ﻓﻲ ﻟﻐﺎﻟﺐ
ﻋﻦ ﻟﻤﻼﺣﻈﺔ
،ﻫﺬ ﺧﻄﺄ ﻓﺎ .Gﻓﻜﻠﻤﺔ "ﻟﺬﻛﺎ "gﺗﺴﺘﺨﺪ wﺑﻮﺟﻪ ﻋﺎ wﻓﻲ ﻣﺠﺘﻤﻌﺎﺗﻨﺎ
ﻳﺮ ﺑﻬﺎ ﻹﺷﺎ@_ ,ﻟﻰ ﻣﻀﺎ gﻟﻌﻘﻞ
ﻫﻲ ﺟﺪ ﻣﺨﺘﻠﻔﺔ ﻋﻦ ﻟﺤﻜﻤﺔ $_ .ﻟﺤﻜﻤﺔ ﻫﻲ ﺻﻔﺔ
ﻟﻤﺆﻣﻦ ﻟﺬ Vﻳﺴﺘﻄﻴﻊ _@~ lﻳﺎ ﷲ ﻟﺨﻔﻴﺔ ﻟﻤﺒﺜﻮﺛﺔ ﻓﻲ ﻟﻜﻮ
$ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻣﺨﻠﻮﻗﺎ
ﺑﻤﺎ ﻳﺘﻴﺢ ﻟﻪ ﻓﻬﻢ ﻟﻌﺎﻟﻢ ﻟﺬ Vﻳﺤﻴﻂ ﺑﻪ_ ،ﻻ V $ﻣﺤﺎ
ﻟﺔ ﻟﻠﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺬ Nﻷﺷﻴﺎ gﻣﻦ
ﺧﻼ cﻻﻋﺘﻤﺎ ﻟﺼﺮ ﻋﻠﻰ ﻗﺪ@ ,ﻟﻌﻘﻞ ﻋﻠﻰ ﺣﺘﺴﺎ\ ﻟﻨﺘﺎﺋﺞ
ﻟﻤﻘﺪﻣﺎ ،ﺳﺘﻨﺘﻬﻲ ﻻ
ﻣﺤﺎﻟﺔ _ﻟﻰ ﺗﺼﻮ@ ﻣﻴﻜﺎﻧﻴﻜﻲ ﺿﻴّﻖ ﻟﻠﻮﻗﻊ .ﻣﺎ ﻟﺬﻛﺎ gﻓﻬﻮ ﺻﻔﺔ ﻟﻤﺆﻣﻦ ﻟﻘﻮ Vﻹﻳﻤﺎ$
ﺑﺮﺑﻪ
،ﻟﺬ Vﻳﺤﻴﺎ
ﻓﻖ ﺗﻌﺎﻟﻴﻢ ﻟﻘﺮ .$lﻓﺎﻟﺬﻛﺎ gﺳﻤﺔ ﻓﺴﻴﻮﻟﻮﺟﻴﺔ ﻳﻤﺘﻠﻜﻬﺎ ﻛﻞ ﻟﻨﺎ` ﻣﻊ
ﺧﺘﻼ ﻓﻲ ﻧﺼﺒﺘﻬﻢ ﻣﻨﻬﺎ_ ،ﻻ $ﻟﺤﻜﻤﺔ ﺻﻔﺔ ﻻ ﺗﻜﻮ_ $ﻻ ﻟﻠﻤﺆﻣﻨﻴﻦ .ﻣﺎ ﻏﻴﺮ ﻟﻤﺆﻣﻨﻴﻦ
ﻓﻼ ﻧﺼﻴﺐ ﻟﻬﻢ ﻣﻨﻬﺎ.
ﺗﺘﻴﺢ ﻟﺤﻜﻤﺔ ﻟﻠﻤﺆﻣﻦ ﺳﺘﺨﺪ wﻣﺎ ﻋﻨﺪ Nﻣﻦ ﻣﻠﻜﺎ ﻟﻌﻘﻞ
ﻟﻤﻨﻄﻖ ﺳﺘﺨﺪﻣﺎ
@ﺷﺪ
.ﻟﺸﺨﺺ ﻟﺬ Vﻻ ﺣﻜﻤﺔ ﻋﻨﺪ $_
،Nﻳﻜﻦ nﻛﻴﺎ ،ﻻ ﻳﺴﻠﻢ ﻣﻦ ﻧﺤﺮ ﻟﺘﻔﻜﻴﺮ
ﻓﺴﺎ ﻟﺤﻜﻢ
.ﻟﻮ ﺗﺘﺒﻌﻨﺎ ﻟﻔﻼﺳﻔﺔ ﻏﻴﺮ ﻟﻤﺆﻣﻨﻴﻦ ﻋﺒﺮ ﻟﺘﺎ@ﻳﺦ ﻓﺴﻨﺮ kﻧﻬﻢ ﻗﺪ ﻃﺮﺣﻮ
ﻓﻜﺎ@ ﻣﺘﺒﺎﻳﻨﺔ ﺑﻞ
ﻣﺘﻌﺎ@ﺿﺔ ﺣﻴﺎﻧﺎ ﺑﺸﺄ $ﻣﻮﺿﻮ
ﺣﺪ@
.ﻏﻢ ﺣﻘﻴﻘﺔ ﻧﻬﻢ ﺷﺨﺎ
nﻛﻴﺎ_ gﻻ ﻧﻬﻢ ٌﻋ ٌﻄﻞ ﻣﻦ ﻹﻳﻤﺎ
$ﺗﻨﻘﺼﻬﻢ ﻟﺤﻜﻤﺔ ﻣﻤﺎ ﻳﺠﻌﻠﻬﻢ ﻋﺎﺟﺰﻳﻦ ﻋﻦ _@~
ﻟﺤﻘﻴﻘﺔ
.ﻟﺤﻖ $ﺑﻌﻀﻬﻢ ﻗﺪ
ﻗﻊ ﻟﺒﺸﺮﻳﺔ ﻓﻲ ﺧﻄﺎ ﻳﺄﺗﻲ
ﻧﻬﺎ ﻟﺤﺼﺮ
.ﻟﻮ ﻧﻈﺮﻧﺎ ﻓﻲ
ﻟﺘﺎ@ﻳﺦ ﻟﺤﺪﻳﺚ ﻟﻮﻗﻌﻨﺎ ﻋﻠﻰ ﺷﻮﻫﺪ ﻛﺜﻴﺮ ,ﻋﻠﻰ nﻟﻚ .ﻟﻘﺪ
ﻗﻊ ﻣﻔﻜﺮ
$ﻓﻼﻓﺴﺔ
@ﺟﺎc
ﻟﺔ ﻻ ﻳﻨﻘﺼﻬﻢ ﻟﺬﻛﺎ gﻣﻦ ﻣﺜﺎ cﻣﺎ@ﻛﺲ
ﻧﺠﻠﺰ
ﻟﻴﻨﻴﻦ
ﺗﺮ
ﺗﺴﻜﻲ
،ﻗﻌﻮ ﻣﻼﻳﻴﻦ ﻣﻦ
55
ﻟﺒﺸﺮ ﻓﻲ
ﺧﻢ ﻟﻜﻮ@n
،ﻟﻚ ﻟﻌﺠﺰﻫﻢ ﻋﻦ ﺳﺘﺨﺪ wﻋﻘﻮﻟﻬﻢ ﺑﻜﻔﺎ .,gﻓﺎﻟﺤﻜﻤﺔ ﺿﻤﺎ$
ﻟﻠﺴﻼ
wﻟﺨﻴﺮ
ﻟﺴﻌﺎ
،,ﺳﺒﻴﻞ _ﻟﻰ ﺑﻠﻮ ﻫﺬ Nﻟﻔﻀﺎﺋﻞ.
ﻳﻤﻜﻨﻨﺎ ﻟﺬﻛﺎ_ ،gﻟﻰ ﺟﺎﻧﺐ ﺷﻴﺎ gﺧﺮ ،kﻣﻦ ﻟﺘﻔﻜﻴﺮ
ﻟﺘﺼﻮ@
ﻟﺘﺮﻛﻴﺰ
ﻻﻧﺘﺒﺎN
ﻣﺒﺎﺷﺮ ,ﻧﺸﻄﺔ ﻋﻤﻠﻴﻪ .ﻟﻜﻦ _ﻟﻰ ﺟﺎﻧﺐ ﻫﺬ Nﺟﻤﻴﻌﺎ ،ﻳﻤﺘﻠﻚ ﻟﺸﺨﺺ ﻟﺤﻜﻴﻢ ﻓﻬﻤﺎ ﻋﻤﻴﻘﺎ
ﻻ ﻳﻮﻓﺮ Nﻟﺬﻛﺎ gﺑﻤﻔﺮ
،Nﻳﺴﺘﻄﻴﻊ ﺑﻬﺬ ﻟﺬﻛﺎ $ gﻳﻤﻴّﺰ ﺑﻴﻦ ﻟﺤﻖ
ﻟﺒﺎﻃﻞ
.ﻟﻬﺬ ﻓﺈ$
ﻟﺸﺨﺺ ﻟﺤﻜﻴﻢ ﻳﻤﺘﻠﻚ @rﻳﺔ ﺗﺴﻤﻮ ﻛﺜﻴﺮ ﻋﻠﻰ @rﻳﺔ ﻟﺸﺨﺺ ﻟﺬﻛﻲ.
_ $ﺻﻞ ﻟﺤﻜﻤﺔ ،ﻛﻤﺎ ﺳﻠﻔﺖ ﻹﺷﺎ@ ،,ﻋﻤﻖ ﻹﻳﻤﺎ $ﺑﺎﷲ
ﻟﺨﻮ ﻣﻨﻪ
.ﻟﺬﻳﻦ
ﻳﺘﻘﻮ@ $ﺑﻬﻢ
ﻳﻘﻔﻮ $ﻋﻨﺪ ﺣﺪ
Nﻳﻬﺒﻬﻢ @ﺑﻬﻢ ﻫﺬ Nﻟﺮrﻳﺔ ﻟﻌﻠﻮﻳﺔ $_ .ﻫﺬ Nﻟﺤﺎﻟﺔ ﻟﺘﻲ
ﻳﺸﻴﺮ ﷲ _ﻟﻴﻬﺎ ﻓﻲ ﻟﻘﺮ $lﺑﻘﻮﻟﻪ:
ِﻳﻦ َﻛﻔ ُ
َﺮْ ﴿ َﻣﺎ َﺟ َﻌ َﻞ ﷲﱡ ﻣِﻦ ﺑَ ِﺤ َﻴﺮ ٍ_ َ َﻻ َﺳﺂﺋِﺒَ ٍﺔ َ َﻻ َ ِﺻﻴ َﻠ ٍﺔ َ َﻻ َﺣﺎ ٍ َﻟَ ِ
ـﻜ ﱠﻦ ﻟﱠﺬ َ
ﻮ ﴾ )ﻟﻤﺎﺋﺪ_(103 / َﻋ َﻠﻰ ﷲﱢ ﻟْ َﻜﺬ َ
ِْ َ0َ 1ﻛﺜَ ُﺮ ُﻫ ْﻢ َﻻ ﻳَ ْﻌ ِﻘ ُﻠ َِ ﻳَ ْﻔﺘَ ُﺮ َ
ﺗﻨﺘﺞ ﻣﻦ ﻓﺘﻘﺎ@ ﻣﻌﻈﻢ ﻟﻨﺎ` _ﻟﻰ
ﻹﻳﻤﺎ $ﻟﺤﻖ ﺑﻌﺪ @ $ﺧﻰ ﻟﻴﻞ ﻟﻜﻔﺮ
ِﻳﻦ َ #ﻣﻨُﻮْ َ, ﴿ ﻳِﺎ َ0ﻳﱡ َﻬﺎ ﻟﱠﺬ َ ﺳﺪ
ﻟﻪ ﻋﻠﻰ ﺣﻴﺎﺗﻬﻢ.
ﺗَﺘﱠﻘُﻮْ ﷲﱠ ﻳَ ْﺠ َﻌﻞ ﻟﱠ ُﻜ ْﻢ ُﻓ ْﺮ َﻗﺎﻧﺎً _ $ﻟﺤﻜﻤﺔ ﻟﺘﻲ lﺗﺎﻫﺎ ﷲ ﻣﻦ
ِﻜ ْﻢﻨﻜ ْﻢ َﺳﻴﱢﺌَﺎﺗ ُ
ﱢﺮ َﻋ ُ َﻳُ َﻜﻔ ْ ﻳﺨﺸﻮﻧﻪ ﺑﺎﻟﻐﻴﺐ
ﻳﺤﻴﻮ
$ﻓﻖ ﻣﺒﺎp
َﻀ ِﻞِﺮ ﻟَ ُﻜ ْﻢ َﷲﱡ ُ rﻟْﻔ ْ َﻳَ ْﻐﻔ ْ ﻟﻘﺮ $lﺗﺠﻌﻞ ﻟﻤﺆﻣﻦ ﻟﺤﻖ @ﻓﻊ ﻣﻦ
ﻟْ َﻌ ِﻈﻴ ِﻢ ﴾ ﻏﻴﺮ ﻟﻤﺆﻣﻦ ﺑﻮﺟﻮ Nﻛﺜﻴﺮ $_
.,ﻫﻢ
56
ﻳﺄﺗﻲ _ﻟﻰ ﻟﻮﺟﻮ
ﻓﻖ ﻟﻘﺪ@ ﻟﺬ Vﻗﺪ@ Nﷲ ﺗﺒﺎ@~
ﺗﻌﺎﻟﻰ
ﺳﺘﺸﻌﺎ@ Nﻟﻤﻌﻴﺔ ﷲ
@ﻗﺎﺑﺘﻪ
ﻓﻲ ﻛﻞ ﻟﺤﻈﺔ ﻣﻦ ﻟﺤﻈﺎ ﺣﻴﺎﺗﻪ .ﺑﺎﻹﺿﺎﻓﺔ _ﻟﻰ $ﻟﺤﻜﻤﺔ ﺗﻤﻨﺢ ﻟﻤﺆﻣﻦ ﻟﻘﺪ@ ,ﻋﻠﻰ
ﻟﺘﻜﻴﻒ ﻣﻊ ﺗﻐﻴﺮ ﻟﻈﺮ
ﺗﺒﺪ cﻷﺣﻮ.c
_ $ﻋﻤﻖ ﺑﺼﻴﺮ ,ﻟﻤﺆﻣﻦ
ﺻﺎﻟﺔ ﻓﻜﺮ
Nﻓﻄﻨﺘﻪ
ﻋﻴﻪ
ﻗﺪ@ﺗﻪ ﻟﻔﺎﺋﻘﺔ ﻋﻠﻰ ﻟﺘﺤﻠﻴﻞ
ﻧﺒﻞ ﺧﻼﻗﻪ
ﻗﻮ ,ﺷﺨﺼﻴﺘﻪ
@ﺻﺎﻧﺔ ﻓﻌﺎﻟﻪ
ﻗﻮﻟﻪ ،ﻛﻞ rﻟﺌﻚ ﻣﺮ
ﻃﺒﻴﻌﻲ ﻟﻤﺎ
ﺗﻲ
ﻣﻦ ﺣﻜﻤﺔ) .ﻟﻤﺰﻳﺪ ﻣﻦ ﻟﺘﻔﺼﻴﻞ ﺣﻮ cﻫﺬ ﻷﻣﺮ ﻳﺮﺟﻰ ﻣﻄﺎﻟﻌﺔ ﻛﺘﺎ\ :ﻟﺤﻜﻤﺔ ﻓﻲ ﻧﻈﺮ
ﻟﻘﺮ #ﻟﻜﺮﻳﻢ ﻟﻬﺎ@
$ﻳﺤﻴﻰ(.
ﺗﺼﻮ@ $ﻫﺬ Nﻟﻤﺰﻳﺎ ﻟﺮﻓﻴﻌﺔ ﻟﺘﻲ
ﺻﻔﻨﺎﻫﺎ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﻟﻤﺠﺘﻤﻊ ﺑﻜﺎﻣﻠﻪ .ﺗﺼﻮ@
ﻟﻤﻨﺎﻓﻊ ﻟﺘﻲ ﺗﻌﻮ ﻋﻠﻰ ﻣﺠﺘﻤﻊ ﻗﻮﻣﻪ ﻓﺮ ﻳﻔﻜﺮ
$ﻗﺒﻞ $ﻳﻘﺪﻣﻮ ﻋﻠﻰ Vﻗﻮ
cﻋﻤﻞ.
ﺗﺄﻣﻞ ﻓﻲ
ﺿﻊ ﻣﺠﺘﻤﻊ ﻳﺘﺴﻢ ﻓﺮ Nﺑﺎﻟﺤﻜﻤﺔ .ﻻ ﺟﺮ wﻧﻨﺎ ﺟﻤﻴﻌﺎ ﺑﺤﺎﺟﺔ _ﻟﻰ
ﺟﻮ
ﻧﺎ` ﺣﻜﻤﺎ gﻣﻦ ﺣﻮﻟﻨﺎ ﻟﻀﻤﺎ@ $ﺣﺘﻨﺎ
ﺻﺤﺘﻨﺎ
ﻣﻨﻨﺎ
ﻫﻨﺎﺋﻨﺎ .ﻛﻤﺎ
$ﺟﻮ ﻷﺷﺨﺎ
ﻟﺤﻜﻤﺎ gﻻ ﻏﻨﻰ ﻋﻨﻪ ﻓﻲ ﻣﻨﻊ ﻟﻔﻮﺿﻰ
ﻻﺿﻄﺮ\
ﻓﻲ _ﻳﺠﺎ ﻟﺤﻠﻮ cﻟﻠﻤﺸﻜﻼ
ﻟﺘﻲ ﺗﻨﺒﺖ ﻣﻨﻬﺎ ﻫﺬ Nﻟﻈﻮﻫﺮ
.ﻣﻦ nﻟﻚ ﻳﺘﻀﺢ $ﻣﻔﺘﺎ Gﻟﺤﻞ ﻷ Vﻣﺸﻜﻠﺔ ﻫﻮ ﻹﻗﺮ@
ﺑﺎﻟﺤﺎﺟﺔ _ﻟﻰ ﻟﺤﻜﻤﺔ.
ﻻ @ﻳﺐ $ﻟﺤﻜﻤﺔ ﻫﻲ ﻫﻢ ﺷﻲ gﻳﻘﺘﻨﻴﻪ ﻹﻧﺴﺎ
،$ﺑﺎﻟﺤﻜﻤﺔ ﻳﺴﺘﻄﻴﻊ ﻹﻧﺴﺎ$
ﻧﻔﻊ ﻵﺧﺮﻳﻦ ﻛﺜﺮ ﻣﻦ ﻏﻴﺮn
Nﻟﻚ ﻷ $ﻟﺨﻠﻖ ﻟﺬ Vﻳﻨﻤﻴﻪ ﻹﻳﻤﺎ $ﻓﻲ ﺷﺨﺼﻴﺔ ﻹﻧﺴﺎ،$
ﻳﺠﻌﻞ ﻫﺪﻓﻪ ﻷﺳﻤﻰ ﻫﻮ _@ﺿﺎ gﺧﺎﻟﻘﻪ
.ﻳﺒﺪ Vﻣﺜﻞ ﻫﺬ ﻟﺸﺨﺺ ﺻﻔﺎ ﻟﻤﺆﻣﻦ ﻟﺤﻖ
ﻟﺘﻲ
ﺻﻔﻬﺎ ﻟﻘﺮ $lﻓﻲ ﺟﻤﻴﻊ ﻃﻮ@ ﺣﻴﺎﺗﻪ ،ﻓﻴﺪﻓﻊ ﻋﻦ ﻟﻤﺴﺘﻀﻌﻔﻴﻦ
ﻳﺮﻓﻖ ﺑﺎﻟﻤﺸﺮﻳﻦ
ﻣﻦ ﻧﻘﻄﻌﺖ ﺑﻬﻢ ﻟﺴﺒﻞ
ﻟﻤﺤﺘﺎﺟﻴﻦ
ﻳﺴﺘﺸﻌﺮ ﻟﻤﺴﺌﻮﻟﻴﺔ ﻋﻦ _ﻋﻼ gﺷﺄ $ﻟﻌﺪ
cﻻ
ﻳﺮﺿﻰ $ﻳﺮ_ kﻧﺴﺎﻧﺎ ﺗﻨﻬﺸﻪ ﻣﺨﺎﻟﺐ ﻟﻤﺴﻐﺒﺔ
.ﺗﻤﻜﻨﻪ ﺣﻜﻤﺘﻪ ﻣﻦ ﺗﻄﺒﻴﻖ ﺗﻌﺎﻟﻴﻢ ﻟﻘﺮ $lﻓﻲ
57
ﺣﻴﺎﺗﻪ
ﺳﺘﺸﻌﺎ@ ﻣﺴﺌﻮﻟﻴﺘﻪ ﻻﺟﺘﻤﺎﻋﻴﺔ_ .ﻧﻨﺎ ﺟﻤﻴﻌﺎ ﻧﻨﺸﺪ ﻣﺜﺎ cﻫﺆﻻ gﻟﻨﺎ` ﻟﺬﻳﻦ ﻳﺴﺨﺮ
$
ﻋﻘﻮﻟﻬﻢ ﻟﺘﺬﻟﻴﻞ ﻟﻤﺸﻜﻼ
ﺗﺨﺎ nﻧﺴﺐ ﻹﺟﺮ
gﻓﻲ ﺳﺪ gﻟﻨﺼﺢ
ﻟﺘﻮﺟﻴﻪ
.ﺛﻤﺔ
ﺧﻴﺮ ﻛﺜﻴﺮ ﻓﻴﻤﺎ ﻳﺼﺪ@ ﻋﻦ ﻫﺆﻻ gﻟﻨﺎ` ﻣﻦ ﻗﻮ
cﻋﻤﻞ.
_@_ $ﻛﻨﺎ ﻷﻫﻤﻴﺔ ﻟﺤﻜﻤﺔ ﻳﺠﻌﻞ ﻣﻦ ﻟﺴﻬﻞ ﻋﻠﻴﻨﺎ _@~ ﻟﺨﻄﺮ ﻟﺪﻫﻢ ﻟﺬV
ﻳﺸﻜﻠﻪ ﻏﻴﺎ\ ﻟﺤﻜﻤﺔ
،ﻫﺬ ﻟﺨﻄﺮ ﻳﻬﺪ ﻛﻼ ﻣﻦ ﻟﻔﺮ
ﻟﻤﺠﺘﻤﻊ ﺑﻮﺟﻪ ﻋﺎ
wﻣﻦ ﻟﻤﻔﻴﺪ
ﻓﻲ ﻫﺬ ﻟﺼﺪ $ﻧﻤﻌﻦ ﻟﻨﻈﺮ ﻓﻲ ﻟﻤﺸﻜﻼ ﻟﺘﻲ ﻳﻨﺸﺌﻬﺎ ﻏﻴﺎ\ ﻟﺤﻜﻤﺔ.
_ $ﺣﺪ ﻫﻢ ﻧﻮﻗﺾ ﻟﺤﻜﻤﺔ ﻫﻮ ﻟﻔﺴﺎ ﻟﺮ
ﺣﻲ ﻟﺬ Vﺗﺤﺪﺛﻨﺎ ﻋﻨﻪ ﻓﻲ ﻟﻔﺼﻞ
ﻟﺴﺎﺑﻖ ﻣﻦ ﻫﺬ ﻟﻜﺘﺎ\ ،ﻋﻨﻲ ﻟﺮ
ﻣﻨﺴﻴﺔ.
58
ﻣﺘﻤﻜﻦ ﻣﻦ ﻛﻞ ﻓﺮ ﻣﻦ ﻓﺮ ﻟﻤﺠﺘﻤﻌﺎ
ﻟﻮﺛﻨﻴﺔ
ﻟﻤﻠﺤﺪ@
.,ﻏﻢ ﺗﻔﺎ
ﺗﺄﺛﻴﺮ ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻣﻦ ﺷﺨﺺ ﻵﺧﺮ _ﻻ $ﺑﻌﺾ ﻷﺷﺨﺎ ﻛﺜﺮ
ﻋﺎﻃﻔﻴﺔ ﻣﻦ ﻵﺧﺮﻳﻦ
.ﻻ ﺳﺒﻴﻞ ﻟﻤﻦ ﻻ ﻳﺄﺑﻪ
ﻟﻠﻘﺮ
$lﻻ ﻳﻜﺘﺮ ﻟﻠﺪﻳﻦ $ﻳﺤﻤﻲ ﻧﻔﺴﻪ
ﻣﻦ ﺷﺮ
@ ﻟﺮ
ﻣﻨﺴﻴﺔ
.ﻻ ﺳﺒﻴﻞ ﻻﺟﺘﺜﺎ
ﻟﺮ
ﻣﻨﺴﻴﺔ _ﻻ ﺑﺎﻟﺘﺼﺮ ﺑﺤﻜﻤﺔ V ،ﺑﺎﻟﺘﺼﺮ
ﻓﻖ ﻟﺘﻌﺎﻟﻴﻢ ﻟﺨﻠﻘﻴﺔ ﻟﺘﻲ ﺗﻀﻤﻨﻬﺎ ﻟﻘﺮ،$l
nﻟﻚ ﻷ $ﻣﻦ ﻻ ﻳﺤﻴﺎ
ﻓﻖ ﻫﺪ kﻟﻘﺮ $lﻻ
ﻳﻤﻜﻨﻪ ﺳﺘﺨﺪ wﻋﻘﻠﻪ ﺑﻔﻌﺎﻟﻴﺔ. ,ﻹﻧﺴﺎ ﻟﺬ\ ﺗﻐﻠﺐ ﻋﻠﻴﻪ
@ﻏﻢ ﻛﻮ $ﻟﺮ
ﻣﻨﺴﻴﺔ ﻣﺮﺿﺎ @
ﺣﻴﺎ _ﻻ ﻧﻬﺎ ﻟﻤﺸﺎﻋﺮ ﻻ ﻳﺴﺘﻄﻴﻊ 0ﻳﺘﺨﻠﺺ ﻣﻦ
ﻟﻀﻴﻖ ﻟﺤﺰ 0ﺑ ًﺪ .ﺑﺬﻟﻚ ﻓﻬﻮ
ﻣﻌﻴﺎ@ ﺷﺎﺋﻊ ﺟﺪ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ ﻟﺠﺎﻫﻠﺔ ﻳﺤﻜﻢ ﻳﻈﻠﻢ ﻧﻔﺴﻪ ﺑﻨﻔﺴﻪ.
ﺑﻪ ﻋﻠﻰ ﺧﻴﺮﻳﺔ ﻹﻧﺴﺎ
$ﻋﺪﻣﻬﺎ
.ﻗﺪ ﺛﺮ ﻋﻠﻰ
ﻏﻠﺐ ﻟﻨﺎ` ﻓﻲ ﻫﺬ ﻟﻤﺠﺘﻤﻌﺎ _ﻟﻰ ﺣﺪ ﺻﺒﺢ ﻣﻌﻪ ﻷﺷﺨﺎ ﻟﺬﻳﻦ ﻳﺘﺴﻤﻮ $ﺑﺒﻂg
ﻻﻧﻔﻌﺎ cﻟﻌﺎﻃﻔﻲ ﻋﺮﺿﺔ ﻟﻼﺗﻬﺎ wﺑﺘﺤﺠﺮ ﻟﻘﻠﺐ
ﻗﺴﻮ ,ﻟﻤﺸﺎﻋﺮ.
ﻫﻞ ﻳﻤﻜﻦ ﻟﻠﺮ
ﻣﻨﺴﻴﺔ $ﺗﻜﻮ $ﺑﺮﻳﺌﺔ ﺟﺪ
ﻏﻴﺮ ﺿﺎ@ ,ﻛﻤﺎ ﻫﻮ ﻣﻌﺘﻘﺪ؟ ﻟﻮ ﺟﺒﻨﺎ ﻋﻦ
ﻫﺬ ﻟﺴﺆ cﺑﺼﺪ ﻓﺴﻨﻜﺘﺸﻒ $ﻟﺮ
ﻣﻨﺴﻴﺔ ﺗﻔﻀﻲ _ﻟﻰ ﻣﺂﻻ
ﺧﻴﻤﺔ
.ﻗﺪ @ﻳﻨﺎ ﻓﻲ
ﻟﻔﺼﻮ cﻟﺴﺎﺑﻘﺔ ﻣﻦ ﻫﺬ ﻟﻜﺘﺎ\ ﻵﺛﺎ@ ﻟﻮﺿﺤﺔ ﻟﻠﺮ
ﻣﻨﺴﻴﺔ ﻋﻠﻰ ﻟﺼﻌﻴﺪ ﻻﺟﺘﻤﺎﻋﻲ _ﻻ
$ﻟﻬﺎ ﻳﻀﺎ lﺛﺎ@ ﻣﺪﻣﺮ ,ﺟﺪ ﻋﻠﻰ ﻟﺤﻴﺎ ,ﻟﻴﻮﻣﻴﺔ
.ﻟﺮ
ﻣﻨﺴﻴﺔ ﻫﻲ ﺣﺪ ﻫﻢ ﺳﺒﺎ\ ﻣﻌﺎﻧﺎ,
ﺑﻌﺾ ﻟﻨﺎ`
ﺷﻜﺎ
ﻫﻢ ﻟﻨﺎﺷﺌﺔ ﻣﻦ ﻗﻀﺎﻳﺎ ﻛﺜﻴﺮ ,ﻳﻌﺠﺰ
$ﻋﻦ ﻹﺗﻴﺎ $ﺑﺤﻠﻮ cﻟﻬﺎ.
ﻟﻜﻦ
ﻷ $ﺣﻞ ﺟﻤﻴﻊ ﻟﻤﺸﻜﻼ
ﻟﻤﺨﺮ tﻣﻦ ﻛﺎﻓﺔ ﻟﻤﻀﻼ ﻣﺒﺴﻮ vﻓﻲ
59
ﻟﻘﺮ ،$lﻓﺈ $ﻟﻤﺠﺘﻤﻌﺎ ﻟﺘﻲ ﺗﺘﺨﺬ ﻣﻦ ﻟﻘﺮ $lﻣﻨﺎ@ ﻫﺪﻳﺔ ﺗﻨﻌﻢ ﺑﺠﻤﻴﻊ ﻟﻔﻮﺋﺪ ﻟﺘﻲ ﺗﺠﻠﺒﻬﺎ
ِﻦ
ُﻮ ﻣ َﺎTﻛ ْﻢ َ ُﺳﻮﻟُﻨَﺎ ﻳُﺒَﻴﱢ ُﻦ ﻟَ ُﻜ ْﻢ َﻛﺜِﻴﺮً ﱢﻣ ﱠﻤﺎ ُﻛﻨﺘُ ْﻢ ﺗُ ْﺨﻔ َ ﻟﺤﻜﻤﺔ ﴿ :ﻳَﺎ ْ َ0ﻫ َﻞ ﻟْ ِﻜﺘَ ِ
ﺎَ 1ﻗ ْﺪ َﺟ ُ
ِﻴﻦ ﻳَ ْﻬﺪِ\ ﺑِ ِﻪ ﷲﱡ َﻣ ِﻦ ﺗﱠﺒَ َﻊ
ﺎ 1ﱡﻣﺒ ٌﺎTﻛﻢ ﱢﻣ َﻦ ﷲﱢ ﻧُﻮ ٌ َ ِﻛﺘَ ٌ ﺎَ 1ﻳَ ْﻌﻔُﻮ َﻋﻦ َﻛﺜِﻴ ٍﺮ َﻗ ْﺪ َﺟ ُﻟْ ِﻜﺘَ ِ
ﻼ ِ َﻳُ ْﺨ ِﺮ ُﺟ ُﻬﻢ ﱢﻣ ِﻦ ﻟ ﱡﻈ ُﻠ َﻤ ِ
ﺎ ِ,ﻟَﻰ ﻟﻨﱡﻮ ِ ﺑِﺈِ ْrﻧِ ِﻪ َﻳَ ْﻬﺪِﻳﻬ ْ
ِﻢ ِ,ﻟَﻰ ِﺻ َﺮ ٍ ﻟﺴ َ
ِﺿ َﻮﻧَ ُﻪ ُﺳﺒُ َﻞ ﱠ
ْ
ﱡﻣ ْﺴﺘَﻘِﻴ ٍِﻢ ﴾ )ﻟﻤﺎﺋﺪ_.(16-15 /
ﻋﺘﺪﻧﺎ ﻣﻨﺬ ﻳﺎ wﻳﻔﺎﻋﺘﻨﺎ
_ﻟﻰ ﻳﻮ wﻟﻨﺎ` ﻫﺬ ﻋﻠﻰ @rﻳﺔ ﺷﺨﺎ ﻟﻬﻢ ﺳﺘﻌﺪ ﻟﻠﺒﻜﺎg
ﻷ Vﺳﺒﺐ ،ﻛﺄ $ﻳﺒﻜﻮ $ﻣﺜﻼ ﺑﺴﺒﺐ ﺣﺎﺛﺔ ﻇﻠﻢ ﻗﺮ
ﻋﻨﻬﺎ ﻓﻲ ﻟﺼﺤﻒ
@rﻳﺔ ﺷﺨﺺ
ﺟﺎﺋﻊ ﻋﻠﻰ ﺷﺎﺷﺔ ﻟﺘﻔﺰﻳﻮ
.$ﺣﻴﻦ ﻧﺮ kﻫﺆﻻ gﻟﻨﺎ` ﻳﻌﺒﺮ
$ﻋﻦ ﺗﻌﺎﻃﻔﻬﻢ ﻣﻊ ﻵﺧﺮﻳﻦ
ﻧﻔﺘﺮ; ﻓﻴﻬﻢ ﺣﻴﺎ ,ﻟﻀﻤﻴﺮ ،ﻓﻲ ﺣﻴﻦ $ﻣﺜﻞ @ ,ﻟﻔﻌﻞ ﻟﻌﺎﻃﻔﻴﺔ ﻫﺬ Nﻻ ﺗﻜﻮ n $ﻗﻴﻤﺔ
_ nﻟﻢ ﺗﺘﺠﺎ
sﺳﻜﺐ ﻟﻌﺒﺮ
ﺗﻮﺟﻴﻪ ﻻﺗﻬﺎﻣﺎ $_ .ﻣﺎ ﻻ ﺗﻌﻜﺴﻪ @ ,ﻟﻔﻌﻞ ﻟﻌﺎﻃﻔﻴﺔ
ﻫﺬ Nﻫﻮ ﻻﻫﺘﻤﺎ wﻟﻨﺸﻂ
ﻟﺠﺎ ﺑﺨﻴﺮ ﻟﻤﺤﺮ
ﻣﻴﻦ
ﻣﻌﺎﻧﺎﺗﻬﻢ n_ ،ﻳﺠﺪ ﻫﺆﻻ gﻷﺷﺨﺎ
ﻣﺘﻌﺔ ﻓﻲ ﻟﺒﻜﺎ
gﻟﺘﻌﺎﻃﻒ ﻣﻊ ﺷﺨﺺ ﻣﺒﺘﻠﻰ ﻟﻜﻦ ﻻ ﻳﻔﻌﻠﻮ V $ﺷﻲ gﻟﺘﻔﺮﻳﺞ ﻛﺮﺑﺘﻪ .ﻛﻤﺎ
60
ﻳﻔﻀﻠﻮ- $ﻋﻠﻰ ﻣﺴﺘﻮ kﻟﻼ
ﻋﻲ $ -ﻳﺤﻴﻮ ﻓﻲ ﺣﺎﻟﺔ ﻣﻦ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﻤﺠﺮ
.,ﻣﻦ ﻟﻤﺜﻴﺮ
$ﻫﺆﻻ gﻟﻨﺎ` ﻳﻨﺰﻋﻮ_ $ﻟﻰ ﻟﺘﺸﺎ
wrﻓﻘﺪ $ﻷﻣﻞ
ﻟﺤﺰ
$ﻟﻴﺄ`
ﻻﻛﺘﺌﺎ\
ﻏﻴﺮ nﻟﻚ
ﻣﻦ ﻟﻤﺸﺎﻋﺮ ﻟﺴﻠﺒﻴﺔ ﻟﺘﻲ
ﻗﻊ ﻟﺸﻴﻄﺎ $ﻓﻴﻬﺎ ﺑﻨﻲ ﻹﻧﺴﺎ $ﻋﻦ ﻃﺮﻳﻖ ﻟﺮ
ﻣﻨﺴﻴﺔ.
ﻟﻜﻦ ﺛﻤﺔ ﺟﺎﻧﺐ lﺧﺮ ﻣﻬﻢ ﻓﻲ ﻫﺬ ﻷﻣﺮ ﻳﺘﻌﻴﻦ ﻟﻨﻈﺮ ﻓﻴﻪ ،ﻓﻠﻮ ﻛﺎ $ﻋﻠﻰ ﻟﻤﺮ$ g
ﻳﻘﺘﺮ Gﻋﻠﻴﻬﻢ $ﻳﻨﻬﻀﻮ
ﻳﻔﻌﻠﻮ ﺷﻴﺌﺎ ﺑﺪﻻ ﻣﻦ ﻻﻛﺘﻔﺎ gﺑﺬ@ ﻟﺪﻣﻮ ﻣﺎ wﺷﺎﺷﺎ
ﻟﺘﻠﻔﺰﻳﻮ $ﻷﻧﻬﺎ ﻻ ﺗﻘﺪ
wﻻ ﺗﺆﺧﺮ ،ﻓﺴﻴﺤﺎ
ﻟﻮ $ﻟﻬﺮ\ ﻣﻦ nﻟﻚ ﺑﺎﻧﺘﺤﺎ cﻷﻋﺬ@ ﻛﺄ$
ﻳﻘﻮﻟﻮ" :ﻣﺎ nﻋﺴﻰ $ﻧﻔﻌﻞ؟"
"_ﻧﻤﺎ ﻧﺎ ﻓﺮ
ﺣﺪ
ﻟﻴﺪ ﻟﻮﺣﺪ ,ﻻ ﺗﺼﻔﻖ".
ﻳﻔﺎﻗﻢ ﻷﺷﺨﺎ ﻟﻌﺎﻃﻔﻴﻮ $ﻣﻦ ﻏﻠﻮ gﻟﺘﺸﺎ wrﺑﺄ $ﻳﻮﺣﻮ ﺑﺄ $ﻫﺬ
Nﺗﻠﻚ ﻣﺸﻜﻠﺔ
ﻣﻌﻘﺪ
,ﺗﺴﺘﻌﺼﻲ ﻋﻠﻰ ﻟﺤﻞ ﻣﻤﺎ ﻳﺪﻓﻊ ﻣﺜﺎﻟﻬﻢ ﻣﻦ ﻵﺧﺮﻳﻦ _ﻟﻰ _ﺑﺪ n gﻟﺸﻌﻮ@ ﺑﻔﻘﺪ$
ﻷﻣﻞ.
_ $ﻛﺜﻴﺮ ﻣﻦ ﻟﺴﺠﺎﻳﺎ ﻟﺨﻠﻘﻴﺔ ﻟﺤﻤﻴﺪ ,ﺗﻔﻘﺪ ﻗﻴﻤﺘﻬﺎ ﺣﻴﻦ ﺗﺮﺗﺒﻂ ﺑﺎﻟﺮ
ﻣﻨﺴﻴﺔ _ﻟﻰ
ﺣﺪ ﻳﺠﻌﻠﻬﺎ ﺧﻄﺮ ,ﺣﻴﺎﻧﺎ .ﻓﺎﻟﺮﺣﻤﺔ ﻣﺜﻼ ﺷﻌﻮ@ ﺧﻼﻗﻲ ﺣﺾ ﻋﻠﻴﻪ ﻟﻘﺮ $lﻟﻜﻨﻪ ﻗﺪ ﻳﺴﺎg
ﺳﺘﺨﺪﻣﻪ ﻣﻦ ﻗﺒﻞ ﺷﺨﺺ ﻋﺎﻃﻔﻲ ﻳﺒﺪ Vﺗﻌﺎﻃﻔﺎ ﻣﻊ ﻟﻈﺎﻟﻢ
ﻳﻤﺘﺪ Gﻓﻌﺎﻟﻪ
ﻳﺘﻘﺒﻞ ﻇﻠﻤﻪ
ﻋﺪ
ﻧﻪ
.ﻓﻲ ﻣﻘﺎﺑﻞ nﻟﻚ ﻻ ﻳﺮ kﻟﺸﺨﺺ ﻟﻌﺎﻗﻞ Vﻣﺴﻮ ﻷ Vﻣﻮﻗﻒ
ﺳﻠﻮ~
ﻓﻜﺮ ,ﺗﺮﺗﺒﻂ ﺑﺎﻟﺮ
ﻣﻨﺴﻴﺔn
،ﻟﻚ ﻷﻧﻪ ﻃﺎﻟﻤﺎ ﺗﻐﻠﻐﻠﺖ ﻫﺬ Nﻟﻨﺰﻋﺔ ﻟﻌﺎﻃﻔﻴﺔ ﻓﻲ ﻣﺴﺎ@\
ﻟﺮ
Gﻓﺈ $ﺟﻮﻧﺒﻬﺎ ﻷﺷﺪ ﺧﻄﺮ ﻗﺪ ﺗﻄﻔﻮ _ﻟﻰ ﻟﺴﻄﺢ ﻓﻲ
Vﻗﺖ ﺑﺤﺴﺐ ﻷﺣﻮc
ﻟﻈﺮ
.
ﻵ $ﻳﺘﻌﻴﻦ ﻋﻠﻴﻨﺎ ﻹﺷﺎ@_ ,ﻟﻰ ﻟﻔﺮ
ﺑﻴﻦ ﻟﺮﺣﻤﺔ
ﻟﻨﺒﻞ
ﺑﻴﻦ ﻟﻌﺎﻃﻔﺔ .ﻳﺒﻴﻦ
ﷲ ﺗﺒﺎ@~
ﺗﻌﺎﻟﻰ ﻓﻲ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ $ﻣﺸﺎﻋﺮ ﻟﺮﺣﻤﺔ
ﻟﻨﺒﻞ
ﻟﺴﻤﺎﺣﺔ ﺗﺘﺠﻠﻰ ﺑﺄﻓﻀﻞ
ﺻﻮ@ﻫﺎ ﻓﻲ ﺷﺨﺎ ﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﻟﺴﻼ
.wﻟﺮ
ﻣﻨﺴﻴﺔ ﻫﻲ ﻟﻨﻘﻴﺾ ﻟﻤﺒﺎﺷﺮ ﻟﻠﻤﻮﻗﻒ
ﻷﺧﻼﻗﻲ ﻟﺬ Vﻳﻤﺘﺪﺣﻪ ﻟﻘﺮ
$lﻳﺤﺾ ﻋﻠﻴﻪ
.ﻟﻤﺆﻣﻨﻮ $ﻟﻴﺴﻮ ﻋﺎﻃﻔﻴﻴﻦ
ﻟﻜﻨﻬﻢ ﻳﺘﺴﻤﻮ$
61
ﺑﻨﺒﻞ ﻟﻤﺸﺎﻋﺮ
ﻋﻤﻖ ﻹﻧﺴﺎﻧﻴﺔ
.ﺑﻌﺒﺎ@ ,ﺧﺮ ،kﻷﻧﺒﻴﺎ gﻓﺮ ﻣﺘﺰﻧﻮ
$ﻳﺘﺤﻠﻮ $ﺑﺤﻜﻤﺔ
ﺳﻤﻮ ﺧﻠﻖ ﻧﺒﻲ ﷲ _ﺑﺮﻫﻴﻢ
@ﻓﻴﻌﺔ
ﻣﺰﻳﺎ ﺧﻠﻘﻴﺔ ﺳﺎﻣﻴﺔ
.ﻗﺪ ﺗﺤﺪ ﷲ ﻓﻲ ﻟﻘﺮ $lﻋﻦ ّ
ِﻴﻢ َ0ﱠ ٌ -ﱡﻣﻨ ٌِ
ِﻴﺐ ﴾ )ﻫﻮ.(75 /M ِﻴﻢ ﻟَ َﺤﻠ ٌ
ِ ِ,ﺑْ َﺮﻫ َ
ﻋﻠﻴﻪ ﻟﺴﻼ , ﴿ :wﱠ
ﻳﺠﺐ $ﻻ ﻧﻨﺴﻰ $ﻟﺮ
ﻣﻨﺴﻴﻴﻦ ﻳﻜﺘﻔﻮ $ﺑﺈﺑﺪ gﻟﺘﻌﺎﻃﻒ ﻣﻊ ﻵﺧﺮﻳﻦ ﻟﻜﻨﻬﻢ ﻻ
ﻳﻔﻌﻠﻮ $ﺷﻴﺌﺎ ﻹﻧﻘﺎnﻫﻢ ﻣﻤﺎ ﻫﻢ ﻓﻴﻪ .ﻓﻲ ﺣﻴﻦ ﻳﺴﺘﻔﺮ ﻟﺸﺨﺺ ﻟﺮﺣﻴﻢ
ﺳﻌﻪ ﻓﻲ _ﻋﺎﻧﺔ
ﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺗﺠﺎ
s sﻣﺎﺗﻬﻢ
ﺣﻞ ﻣﺸﻜﻼﺗﻬﻢ
ﻛﻴﻒ ﺗﺤﺠﺐ
ﻟﺮﻣﻨﺴﻴﺔ ﻧﻮ ﻟﺤﻜﻤﺔ
ﻟﻘﺪ
ﷲ ﻓﻲ ﻧﻔﺲ ﻛﻞ _ﻧﺴﺎ $ﻣﺸﺎﻋﺮ ﻣﺜﻞ ﻟﺤﺐ
ﻟﺮﺣﻤﺔ
ﻟﺸﻔﻘﺔ
ﻟﺨﻮ.
_ $ﻣﺘﻼ~ ﻫﺬ Nﻟﻤﺸﺎﻋﺮ ﻫﻮ ﻟﺬ Vﻳﺠﻌﻞ
ﻹﻧﺴﺎ_ $ﻧﺴﺎﻧﺎ
.ﻣﺎ ﻧﻮ ﻟﺘﺄﻛﻴﺪ ﻋﻠﻴﻪ ﻫﻨﺎ ﻫﻮ ﻧﻪ
ُﻮ ﻓِﻲ ﴿ ﻟﱠﺬ َ
ِﻳﻦ ﻳُﻨ ِﻔﻘ َ ﻛﻲ ﻳﺴﺘﻨﻰ ﻟﻠﻤﺮ $ gﻳﺤﻴﺎ ﺣﻴﺎ
@ ,ﺣﻴﺔ ﺳﻌﻴﺪ,
ﻋﺪ Nﺣﻴﺎ,
) clﻋﻤﺮ(134 :$
ﺳﺮﻣﺪﻳﺔ ﺋﻤﺔ ﻟﺴﻌﺎ ،,ﻛﻤﺎ $ﻟﺤﺐ ﻋﺎﻃﻔﺔ
ﻳﺘﻌﻴﻦ ﺻﺮﻓﻬﺎ ﻟﻤﻦ ﻳﺤﺒﻮ $ﷲ
ﻳﺤﺒﻬﻢ ﷲ ،ﻋﻨﻲ
62
ﻟﻤﺆﻣﻨﻴﻦ .ﻓﻴُﺤﺐ ﻟﺸﺨﺺ ﻟﻘﺮﺑﻪ ﻣﻦ ﷲ
ﺧﺸﻴﺘﻪ ﻟﻪ
ﻟﺘﺰﻣﻪ ﺑﻌﺰﺋﻤﻪ .ﻓﻜﻞ ﺻﻨﻮ ﻟﺤﺐ
ﻫﺬ Nﺗﻮﺟﻪ _ﻟﻰ ﷲ
ﻟﻸﺷﻴﺎ gﻟﺘﻲ ﺗﺘﺠﻠﻰ ﻓﻴﻬﺎ ﺻﻔﺎﺗﻪ
.ﻟﻤﺆﻣﻦ ﻣﺤﺮ wﻋﻠﻴﻪ $ﻳﻮ ﻋﺪg
ﷲ
ﻋﺪ gﻳﻨﻪ.
ﻛﻤﺎ
ﺟﻪ ﷲ ﻟﻤﺆﻣﻦ _ﻟﻰ ﻟﺨﻮ ﻣﻨﻪ
ﺣﺪ $
Nﻏﻴﺮ Nﻷﻧﻪ ﻫﻮ ﻟﺬ Vﺑﻴﺪ Nﻧﻮﺻﻲ ﻟﻨﺎ`
ﻷﺷﻴﺎ .gﻓﺎﻟﺤﻮ
cﻟﻘﻮ ,ﺟﻤﻴﻌﺎ ﺑﻴﺪ ﷲ
.ﺳﻨﺘﻨﺎ
c
ﺷﻌﻮ@ ﻟﻐﻀﺐ ﻛﻤﺜﺎ cﺛﺎ ،$ﻓﺎﻟﻐﻀﺐ ﺷﻌﻮ@ ﻳﺸﺤﺬ
ﻣﺴﺌﻮﻟﻴﺔ ﻟﻤﺆﻣﻦ ﺗﺠﺎ_ Nﺧﻮﺗﻪ ﻓﻲ ﻹﻧﺴﺎﻧﻴﺔ
ﻳﺪﻓﻌﻪ
_ﻟﻰ ﻣﺪﻓﻌﺔ ﻟﻈﻠﻢ
ﻟﺘﺼﺪ Vﻷﻋﺪ gﷲ
ﻋﺪ gﻳﻨﻪ
ﻟﻮﻗﻮ ﻓﻲ
ﺟﻪ ﻻﺳﺘﺒﺪ
ﻟﻄﻐﻴﺎ_ .$ﻻ $
ﻟﻤﺆﻣﻦ ﺣﻴﻦ ﻳﺘﺼﺮ ﺑﺪﻓﻊ _ﺣﺴﺎﺳﻪ ﺑﺎﻟﻤﺴﺌﻮﻟﻴﺔ
ﻓﺈﻧﻪ ﻳﻔﻌﻞ nﻟﻚ ﺑﺬﻛﺎ
gﻋﺘﺪ
cﻧﺒﻞ ﺧﻠﻖ.
ﻓﺎﻟﻤﺆﻣﻦ ﺷﺪﻳﺪ ﻟﺘﻮﻗﻲ ﻣﻦ ﻟﻈﻠﻢ
ﻟﺪﻳﻪ ﻧﻔﻮ@ ﻣﻦ
ﻟﻘﺴﻮ
,ﻟﻔﻈﺎﻇﺔ
ﺣﺐ ﻻﻧﺘﻘﺎ
، wﻛﻤﺎ
ﺻﻒ
ﻟﻘﺮ ،$lﻻ ﻳﺪﻓﻊ ﻟﺴﻴّﺌﺔ ﺑﺎﻟﺴﻴّﺌﺔ.
ﻟﻜﻦ ﻟﺸﺨﺺ ﻟﺬ Vﻳﺘﺼﺮ ﺑﺪﻓﻊ ﻟﺸﻌﻮ@
ﻗﺪ ﻳﻐﻀﺐ ﺑﺴﻬﻮﻟﺔ ﻟﻠﻤﺼﻴﺒﺔ ﻟﺼﻐﻴﺮ ,ﺗﺤﻞ ﺑﻪ
،
63
ﻟﻠﻤﻌﺎ@ﺿﺔ ﻳﺠﺎﺑﻬﻪ ﺑﻬﺎ ﺷﺨﺺ ﻣﺎ
،ﻗﺪ ﻳﺸﺘﻌﻞ
ﻏﻀﺒﺎ ﺑﺸﻜﻞ ﻣﻔﺎﺟﺊ .ﻓﺎﻟﻐﻀﺐ ﻟﺬ Vﻳﻤﻸ ﻋﻠﻴﻪ
ﻗﻄﺎ@ ﻧﻔﺴﻪ ﻳﻌﻤﻲ ﺑﺼﻴﺮﺗﻪ ﺑﻞ
ﻳﺪﻓﻌﻪ _ﻟﻰ ﻟﺘﺼﺮ
ﺑﻄﻴﺶ
ﻧﺰ.
ﻛﻤﺎ @ﻳﻨﺎ ،ﻓﺈﻧﻪ ﻳﺘﻮﺟﺐ ﻋﻠﻰ ﻟﻤﺆﻣﻦ 0
ﻳﻮﺟﻪ ﻟﻌﻮﻃﻒ ﻟﺘﻲ ﺣﺒﺎ -ﷲ ,ﻳﺎﻫﺎ ﻓﻖ _M,
ﷲ
.ﺑﻌﺒﺎ@ ,ﺧﺮ ،kﻳﺘﻌﻴﻦ ﻋﻠﻴﻪ ﻻ ﻳﺤﺐ
ﻻ
ﻳﻐﻀﺐ
ﻻ ﻳﺨﺎ _ﻻ ﻋﻠﻰ ﻟﻨﺤﻮ ﻟﺬ Vﻳﺮﻳﺪ Nﷲ،
ﻷﻧﻪ _ $ﻟﻢ ﻳﻔﻌﻞ ﻓﻤﺎ ﺗﺒﻊ ﻫﺪ kﷲ ﻟﺬ Vﻧﺰﻟﻪ ،ﺑﻞ
ﻧﻘﺎ ﻟﻌﻮﻃﻔﻪ
ﺳﻠﻤﻬﺎ sﻣﺎﻣﻪ
.ﻫﻮ ﺻﻨﻴﻊ @ﻳﻒ
ﻟﻠﻮﺛﻨﻴﺔ.
_ﻧﻪ ﺣﻴﻦ ﻻ ﺗﻮﺟﻪ ﻟﺤﻜﻤﺔ ﻫﺬ Nﻟﻤﺸﺎﻋﺮ
ﺷﺮ ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻟﻤﺮﻛﻮ ,sﻓﻲ ﻓﻄﺮ ,ﻹﻧﺴﺎ ،$ﻳﻨﺠﻢ ّ
ﻓﺘﻐﻠﺐ ﻋﻠﻰ ﺳﻠﻮﻛﻪ
ﺣﻮ@
Nﺗﺼﺮﻓﺎﺗﻪ
ﻓﻜﺎ@N
ﻣﻘﺎ@ﺑﺘﻪ ﻟﻸﻣﻮ@ ﺑﻮﺟﻪ ﻋﺎ .wﻓﺈ nﻛﺎ $ﻷﻣﺮ ﻛﺬﻟﻚ
ﻳﺨﺮ tﻹﻧﺴﺎ $ﻣﻦ ﻗﻄﺎ@ ﻟﺤﻜﻤﺔ
ﻳﻠﺒﺲ ﻟﺒﻮ`
\0ﺷﻲT
ﻟﻨﺎ zﻟﻌﺎﻃﻔﻴﻮ ﻫﻢ ﻟﺬﻳﻦ ﻳﺒﻘﻮ ﻋﺎﺟﺰﻳﻦ ﻋﻦ ﻓﻌﻞ ّ
ﻳﻜﺘﻔﻮ ﺑﺎﻟﻨّﺪ 1ﻟﺒﻜﺎ ،Tﻳﻜﺜﺮ ﻣﻦ ﻟﺸﻜﻮ tﻳﺰﻋﺠﻮ
ﻏﻴﺮﻫﻢ ﺑﺴﻠﻮﻛﻬﻢ ﻫﺬ .ﻫﺆﻻ Tﻟﻨﺎ zﻳﺘﻜﺜﻒ ﻋﻨﺪﻫﻢ ﻹﺣﺴﺎz
ﺑﺎﻟﺸﻔﻘﺔ ﻋﻠﻰ 0ﻧﻔﺴﻬﻢ ،ﺣﺘﻰ ,ﻧﻬﻢ ﻗﺪ ﻳﺠﻌﻠﻮ ﻣﻦ ﻟﻤﻮﺿﻮi
ﻟﺒﺴﻴﻂ ﺳﺒﺒﺎ ﻟﻠﺒﻜﺎ Tﻟﺸﻜﻮ.t
64
ﻟﻄﻐﻴﺎ $ﻟﻌﺎﻃﻔﻲ .ﻓﺎﻟﻌﺎﻃﻔﺔ ﺗﻄﻤﺲ nﻛﺎ gﻣﺜﺎ cﻫﺆﻻ gﻟﻨﺎ`
ﺗﻌﻤﻲ ﻋﻘﻮﻟﻬﻢ n_ ،ﻳﻨﺰﻋﻮ،$
$ﻧﻰ ﻛﺘﺮ ﻟﻬﺪ kﻟﻘﺮ ،$lﻟﻠﻔﻨﺎ gﻓﻲ ﺷﺨﻮ ﻣﻦ ﻳﺤﺒﻮ
،$ﻟﻔﺮ ﻟﺸﺪﻳﺪ ﻣﻦ
@rﺳﺎﺋﻬﻢ
sﺟﻬﻢ
Vﺣﺪ ﻣﻦ ﻟﻨﺎ`@
،ﺑﻤﺎ ﺗﻤﻠﻜﻬﻢ ﻟﻐﻀﺐ
.ﻟﻦ ﻳﺴﻌﻨﺎ ﻃﺒﻌﺎ
$ﻧﺮﺟﻮ ﺳﻼﻣﺔ ﻟﺘﺼﺮ
ﺣﻜﻤﺘﻪ ﻣﻦ ﺷﺨﺺ ﺗﺘﻠﺒﺴﻪ ﻫﺬ Nﻟﺤﺎﻟﺔ ﻟﺮ
ﺣﻴﺔ ﻷ $ﻟﺤﻜﻤﺔ
ﻋﻨﺪ
Nﻋﻨﺪ ﻣﺜﺎﻟﻪ ﺗﻜﻮ $ﻗﺪ @ﻧﺖ ﻋﻠﻴﻬﺎ ﺳﺤﺐ ﻛﺜﻴﻔﺔ ﻣﻦ ﻟﻌﺎﻃﻔﺔ ﻟﻤﻨﻔﻠﺘﺔ.
_ $ﻟﺮ
ﻣﻨﺴﻴﺔ ﺗﻨﺰ ﻋﻦ ﻹﻧﺴﺎ $ﻟﺒﺎ` ﻹﺣﺴﺎ` ﺑﺎﻟﻮﻗﻊ
،ﺗﺘﺠﻠﻰ ﺑﺮ sﺳﻤﺎ
ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ ﻓﻲ @ﻏﺒﺘﻪ ﻓﻲ ﻟﻌﻴﺶ ﻓﻲ ﻋﺎﻟﻢ ﻣﻨﺒﺖ ﻟﺼﻠﺔ ﺑﺎﻟﻮﻗﻊ ﻓﻬﻮ ﺷﺨﺺ ﻳﻌﻴﺶ
ﻓﻲ ﻋﺎﻟﻢ ﻣﻦ ﻷﺣﻼ
wﻟﺨﻴﺎﻻ
،ﻟﻬﺬ ﺗﺘﻌﺬ@ ﻣﺤﺎ
@ﺗﻪ
_ﺳﺪ gﻟﻨﺼﺢ _ﻟﻴﻪ
،ﻣﺸﺎ
@ﺗﻪ
ﻷﻧﻪ ﻻ ﻳﻬﺘﺪ_ Vﻟﻰ @ﺷﺪ
ﻻ
ﻳﻘﺒﻞ ﻧﺼﺤﺎ .ﻟﺤﻖ 0
ﻟﺮﻣﻨﺴﻴﺔ ﻧﻮ iﻣﺨﻔﻒ ﻣﻦ
ﻻﺿﻄﺮ 1ﻟﻌﻘﻠﻲ ﻟﺬ\
ﻳﺴﻤﻴﻪ ﻷﻃﺒﺎ Tﻟﻨﻔﺴﺎﻧﻴﻮ
)ﻳﻨﻘﻄﻊ "ﻟﺸﺰﻓﺮﻳﻨﻴﺎ"
ﻟﻤﺼﺎﺑﻮ $ﺑﺎﻟﺸﺰ
ﻓﺮﻳﻨﻴﺎ ﻋﻦ
ﻟﻮﻗﻊ
ﻳﻌﻴﺸﻮ $ﻓﻲ ﻋﺎﻟﻢ ﻣﻦ
ﺻﻨﻌﻬﻢ ﻫﻢ(.
ﻣﻼﺣﻈﺔ
ﻳﻤﻜﻦ
ﻓﻲ ﻟﻌﺎﻃﻔﻲ ﻟﺸﺨﺺ
ﺷﺨﺺ ﻳﺒﻜﻲ
ﻫﻮ ﻳﺸﺎﻫﺪ
ﻓﻬﺬ ﺗﻠﻔﺰﻳﻮﻧﻴﺎ، ﻓﻴﻠﻤﺎ
65
ﻟﻤﺸﺎﻫﺪ ﻣﻨﻔﺼﻞ ﺗﻤﺎﻣﺎ ﻣﻦ ﻟﻮﻗﻊ ﺑﺪ@ﺟﺔ ﺗﺪﻓﻌﻪ _ﻟﻰ _ﺑﺪ gﻟﺤﺰ
$ﻟﺒﻜﺎ gﻟﻤﻌﺎﻧﺎ ,ﺣﺪ
ﻟﻤﻤﺜﻠﻴﻦ ﻓﻲ ﻟﻔﻴﻠﻢ @ﻏﻢ ﺣﻘﻴﻘﺔ $ﻫﺬ ﻟﻤﻤﺜﻞ ﻳﺘﻘﺎﺿﻰ ﺟﺮ ﻋﻦ ﺋﻪ ﻟﺪ
@ Nﻓﻲ ﻟﻔﻴﻠﻢ،
ﻗﺪ ﺗﻜﻮ $ﺣﻴﺎﺗﻪ ﻟﻔﻌﻠﻴﺔ sﺧﺮ ,ﺑﺄﻟﻮ $ﻟﺒﺆ` ﻟﺨﻠﻘﻲ
.ﻫﺬ Nﺣﺎﻟﺔ ﻳﺄﻧﻒ ﻟﺸﺨﺺ ﻟﺤﻜﻴﻢ
ﻣﻦ ﻟﻤﺼﻴﺮ _ﻟﻴﻬﺎ ،ﻛﻤﺎ ﻧﻬﺎ ﺗﻈﻬﺮ ﻟﻨﺎ _ﻟﻰ ﻣﺪ kﻳﻤﻜﻦ ﻟﻠﻌﻘﻠﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ $ﺗﺼﺮ wﺳﺒﺎ\
ﻟﺘﻮﺻﻞ ﺑﻴﻦ ﻟﺸﺨﺺ
ﻟﻮﻗﻊ
،ﻛﻴﻒ ﺗﻘﺤﻤﻪ ﻓﻲ ﻟﺠﺞ ﻟﺘﻔﻜﻴﺮ ﻏﻴﺮ ﻟﺴﻮ Vﻟﺬ Vﻳﺘﺒﺪk
ﻋﻠﻰ ﺻﻔﺤﺔ ﺣﻴﺎﺗﻪ ﻟﻴﻮﻣﻴﺔ.
_ $ﻟﺤﻘﻴﻘﺔ ﻟﻤﺎﺛﻠﺔ ﻷﻋﻴﻨﻨﺎ ﻫﻲ $ﻟﻜﺜﺮ ,ﻣﻦ ﻷﺷﺨﺎ ﻟﻌﺎﻃﻔﻴﻴﻦ ﻳﻘﻨﻌﻮ $ﺑﺎﻟﺠﻠﻮ`
ﻟﺘﻔﺮ tﻋﻠﻰ ﻣﺴﺎ@ ﻷﺣﺪ ﻣﻦ ﺣﻮﻟﻬﻢ
$ $ﻳﺤﺮﻛﻮ ﺳﺎﻛﻨﺎ n_ .ﻳﻘﻨﻌﻮ $ﺑﺎﻟﺒﻜﺎg
ﻟﻌﻮﻳﻞ
ﻟﺘﺸﻜﻲ ﺑﺪﻻ ﻣﻦ ﻣﻮﺟﻬﺔ ﻟﻮﺿﻊ ﻟﺬ Vﻳﻜﺮﻫﻮ .$ﻓﻤﺜﻼ ،ﻗﺪ ﻳﺴﻤﻊ ﻟﻮﺣﺪ ﻣﻦ
ﻫﺆﻻ $ gﺣﺪ ﻗﺎ@ﺑﻪ ﻗﺪ ﺗﻌﺮ; ﻟﺤﺎ ﺳﻴﺮ ،ﻟﻜﻨﻪ ﺑﺪﻻ ﻣﻦ _ﺣﺴﺎ $ﻟﻈﻦ ﺑﺎﷲ
ﻷﻣﻞ ﻓﻲ
$ﺗﺘﻔﺘﻖ ﻫﺬ Nﻟﻤﺤﻨﺔ ﻋﻦ ﻣﻨﺤﺔ
،ﺑﺪﻻ ﻣﻦ ﻟﺘﻔﻜﻴﺮ ﻓﻲ ﻃﺮﻳﻘﺔ ﻟﻤﺪ ﻳﺪ ﻟﻌﻮ $ﻟﻠﻤﺼﺎ\ ،ﻓﺈﻧﻪ
ﻳﺼﺎ\ ﺑﺎﻹﻏﻤﺎ
gﻳﺸﺮ ﻓﻲ ﻟﺒﻜﺎ .gﻓﻬﻮ ﻻ
ﻳﺴﺄ cﻋﻤﺎ ﻗُﺪ wﻟﻠﻤﺼﺎ\ ﻣﻦ ﻣﺴﺎﻋﺪ
,
ﺲ ﻟَ ُﻪ ُﺳ ْﻠ َﻄﺎ ٌ َﻋ َﻠﻰ ﴿ ِ,ﻧﱠ ُﻪ ﻟَْﻴ َ _ $ﻛﺎ $ﻗﺪ ﺟﺮ kﺳﺘﺪﻋﺎ gﻟﻄﺒﻴﺐ
$
ِﻳﻦ َ #ﻣﻨُﻮْ َ َﻋ َﻠﻰ َﺑﱢﻬ ْ
ِﻢ ﻟﱠﺬ َ ﺛﻤﺔ ﻗﺪ@ ﻛﺎﻓﻴﺎ ﻣﻦ ﻟﺪ
،gﻓﻬﻮ ﻻ ﻳﺘﺤﺮ~
ﻳَﺘَ َﻮ ﱠﻛ ُﻠ َ
ﻮ ِ,ﻧﱠ َﻤﺎ ُﺳ ْﻠ َﻄﺎﻧُ ُﻪ َﻋ َﻠﻰ ﻟﻠﻤﺴﺎﻋﺪ ,ﺑﻞ ﻳﺘﻄﻠﻊ ﻟﺘﻌﺎﻃﻒ ﻟﻨﺎ` ﻣﻌﻪ
ِﻳﻦ ﻳَﺘَ َﻮﻟﱠ ْﻮﻧَ ُﻪ َﻟﱠﺬ َ
ِﻳﻦ ُﻫﻢ ﺑِ ِﻪ ﻟﱠﺬ َ ﻫﻮ ﻛﺄﻧﻪ ﻫﻮ ﻟﻤﺼﺎ\.
ُﻣ ْﺸ ِﺮ ُﻛ َ
ﻮ ﴾
_ $ﺻﻴﺐ ﺷﺨﺺ ﻗﺮﻳﺐ ﻣﻨﻪ
)ﻟﻨﺤﻞ(100-99 : ﺑﻌﻠﺔ ﻣﻔﺎﺟﺌﺔ ،ﻓﺒﺪﻻ ﻣﻦ _ﺳﻌﺎ ﻟﻤﺮﻳﺾ
ﺳﺘﺪﻋﺎ gﺳﻴﺎ@ ,ﻻﺳﻌﺎ ،ﻓﺈﻧﻪ ﺳﻴﺮﻛﺾ
ﺑﺒﻠﻪ ﺣﻮ cﻟﻤﻜﺎ $ﻣﺤﺪﺛﺎ ﺟﻮ ﻣﻦ ﻟﺒﻠﺒﻠﺔ
66
ﻻﺿﻄﺮ\ ﺑﺘﺼﺮﻓﻪ ﻟﻐﺒﻲ ﻫﺬ
.ﻟﻮ ﺳﺄﻟﻪ ﺷﺨﺺ
ﻋﻤﺎ ﻳﺤﺪ ﻓﻠﻦ ﻳﺴﺘﻄﻴﻊ ﺟﻮﺑﺎ ﻷ $ﻟﻌﺎﻃﻔﺔ ﻟﺘﻲ
ﺗﻘﻤﺼﺘﻪ ﺗﺤﻮ cﺑﻴﻨﻪ
ﺑﻴﻦ ﺳﺘﺨﺪ wﻋﻘﻠﻪ
ﺗﻌﺰﻟﻪ ﻋﻤﺎ
ﺣﻮﻟﻪ ﻣﻦ ﻟﺒﺸﺮ.
_ nﺻﻴﺐ ﻫﻮ ﻧﻔﺴﻪ ﺑﻤﺮ; ،ﻓﺈﻧﻪ ﻳﻌﻠﻢ $
ﺛﻤﺔ ﻣﺸﻜﻠﺔ ﻣﺎ ﻟﻜﻨﻪ ﻳﺘﺤﺎﺷﻰ ﻟﺬﻫﺎ\ _ﻟﻰ ﻟﻄﺒﻴﺐ
ﻓﺮﻗﺎ ﻣﻦ $ﻳﺨﺒﺮ Nﻟﻄﺒﻴﺐ ﺑﺨﻄﻮ@ ,ﺣﺎﻟﺘﻪ_ .ﻧﻪ ﻻ ﻳﻮ
$ﻳﻔﻘﺪ ﺟﻮ ﻟﺴﻌﺎ ,ﻟﺬ Vﻳﺤﻴﺎ ﻓﻲ @ﺣﺎﺑﻪ
،ﻟﺬ
ﻓﻬﻮ ﻏﻴﺮ @ﻏﺐ ﻓﻲ ﺗﺸﺨﻴﺺ ﺣﺎﻟﺘﻪ ﻟﻤﺮﺿﻴﺔ ،ﻓﻴﻔﻮ
ﺑﺬﻟﻚ ﻓﺮﺻﺔ ﻟﺸﻔﺎ gﻣﻦ ﺋﻪ.
_ﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺿﺮ\ ﻟﻌﺪﻳﺪ ﻣﻦ ﻷﻣﺜﻠﺔ ﻟﻬﺬ
ﻟﺴﻠﻮ~ ﻟﻌﺎﻃﻔﻲ ﻏﻴﺮ ﻟﺮﺷﻴﺪ ﻟﻨﺒﻴّﻦ ﻛﻴﻒ $ﻫﺬ
ﻟﺴﻠﻮ~ ﻏﻴﺮ ﻟﻌﻘﻼﻧﻲ ﻳﻔﻀﻲ _ﻟﻰ ﻣﺂﻻ ﺿﺎ@ ,ﻗﺪ
ﺗﻜﻮ $ﺣﻴﺎﻧﺎ ﻣﺴﺄﻟﺔ ﺣﻴﺎ
,ﻣﻮ $_ .ﻟﺸﻴﻄﺎ $ﻳﺪﻓﻊ
ﻣﺜﺎ cﻫﺆﻻ gﻟﻨﺎ` _ﻟﻰ ﻻﻧﺰﻋﺎ tﺑﻤﺎ ﻳﺤﺪ ﺣﻮﻟﻬﻢ
ﺑﺸﻜﻞ ﻳﻔﻘﺪﻫﻢ ﻟﻘﺪ@ ,ﻋﻠﻰ ﻟﺘﺼﺮ
ﻳﺠﻌﻠﻬﻢ ﻫﻢ
ﺑﺤﺎﺟﺔ _ﻟﻰ ﻟﻌﻮ
$ﻟﻌﺰ
.gﻟﻮ ﻧﻬﻢ _
nﺟﻬﺘﻬﻢ ﻫﺬN
ﻟﺤﻮ ﺗﻌﺎﻣﻠﻮ ﻣﻌﻬﺎ ﺑﺤﻜﻤﺔ
ﺗﺨﺬ
ﺣﻴﺎﻟﻬﺎ ﻣﺎ
ﻣﻦ 0ﻫﻢ ﺧﺼﺎﺋﺺ ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ ﺑﻘﺎ -ﻋﺎﺟﺰً
ﻋﻦ ﺣﻞ ﻟﻤﺸﺎﻛﻞ ﻟﺘﻲ ﺗﻌﺘﺮﺿﻪ ﻓﻲ ﺣﻴﺎﺗﻪ ،ﻫﻮ ﻳﻠﺰ wﻣﻦ ﻗﺮ@ ،ﻻﻧﺠﻠﺖ ﻫﺬ Nﻟﺤﻮ
ﻟﺨﺮﺟﻮ
ﻳﺴﺎ, iﻟﻰ ﻟﻮﻗﻮ iﻓﻲ ﺣﺎﻟﺔ ﻣﻦ ﻟﻴﺄ0 .zﻣﺎ ﻣﻨﻬﺎ ﺳﺎﻟﻤﻴﻦ ﻏﺎﻧﻤﻴﻦ.
ﻟﺸﺨﺺ ﻟﺬ\ ﻻ ﺗﺤﺮﻛﻪ ﻋﻮﻃﻔﻪ ﺑﻞ ﻳﺘﺤﺮ(
ﻫﻜﺬ ﻧﺮ $ kﻷﺷﺨﺎ ﻟﻌﺎﻃﻔﻴﻴﻦ ﻳﻌﺠﺰ
$
ﻓﻘﺎ ﻟﻤﺎ ﻳﻠﻴﻪ ﻋﻠﻴﻪ ﻋﻘﻠﻪ ،ﻳﻜﻮ ﻣﺘﻮﻛﻼ ﻋﻠﻰ
ﷲ ﺗﻌﺎﻟﻰ ﻓﻴﻤﻜﻨﻪ 0ﻳﻮﺟﺪ ﻟﻜﻞ ﻣﺸﻜﻠﺔ ﻋﺪ ً Mﻻ
ﻳﺤﺼﻰ ﻣﻦ ﻟﺤﻠﻮ.O 67
ﻋﻦ ﺗﺴﺨﻴﺮ ﻗﺪ@ﺗﻬﻢ ﻟﻌﻘﻠﻴﺔ ﻹﻳﺠﺎ ﺣﻠﻮ cﻟﻤﺎ ﻳﻌﺘﺮ; ﺳﺒﻴﻠﻬﻢ ﻣﻦ ﻣﺸﻜﻼ
ﻻ ﻳﻤﻜﻨﻬﻢ
ﻗﻴﺎ ,ﻵﺧﺮﻳﻦ ﻷﻧﻬﻢ ﻫﻢ ﻧﻔﺴﻬﻢ ﺑﺤﺎﺟﺔ _ﻟﻰ ﻣﻦ ﻳﻘﻮﻫﻢ
ﻳﺮﻋﺎﻫﻢ ﻟﻴﻜﻮﻧﻮ ﺑﺬﻟﻚ ﻋﺒﺌﺎ
ﻋﻠﻰ ﻵﺧﺮﻳﻦ.
ﻓﻲ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ ﻳﺒﻴﻦ ﷲ ﺗﻌﺎﻟﻰ ﻟﺸﻘﺔ ﺑﻴﻦ ﻫﺆﻻ gﻟﻨﺎ`
ﻟﻤﺆﻣﻨﻴﻦ:
﴿ َ َﺿ َﺮ َ 1ﷲﱡ َﻣﺜَ ً
ﻼ ﱠ ُﺟ َﻠ ْﻴ ِﻦ َ َ0ﺣ ُﺪ ُﻫ َﻤﺎ َ0ﺑْ َﻜ ُﻢ َﻻ ﻳَ ْﻘ ِﺪ ُ َﻋ َﻠ َﻰ َﺷ ْﻲ ٍُ َ Tﻫ َﻮ َﻛ ﱞﻞ َﻋ َﻠﻰ َﻣ ْﻮﻻ ُ-
ِﺨ ْﻴ ٍﺮ َﻫ ْﻞ ﻳَ ْﺴﺘَﻮِ\ ُﻫ َﻮ َ َﻣﻦ ﻳَْﺄ ُﻣ ُﺮ ﺑِﺎﻟْ َﻌ ْﺪ ُِ َ Oﻫ َﻮ َﻋ َﻠﻰ ِﺻ َﺮ ٍ َ0ﻳْﻨَ َﻤﺎ ﻳُ َﻮ ﱢﺟﻬ ﱡﻪ َﻻ ﻳَْﺄ ِ ﺑ َ
ﱡﻣ ْﺴﺘَﻘِﻴ ٍِﻢ ﴾ )ﻟﻨﺤﻞ.(76 /
_ $ﻟﻤﺆﻣﻨﻴﻦ ﻻ ﻳﺘﻌﺎﻣﻠﻮ $ﻣﻊ ﻟﺤﻮ
ﻷﺷﻴﺎ gﺑﻌﻮﻃﻔﻬﻢ ،ﺑﻞ ﻳﺸﻬﺮ
$ﻓﻲ
ﺟﻬﻬﺎ ﺳﻴﻮ ﻟﺤﻜﻤﺔ
"ﻳﺄﻣﺮ
$ﺑﺎﻟﻌﺪ ،"cﻛﻤﺎ ﺗﺸﻴﺮ ﻵﻳﺔ ﻋﻼ V ،Nﻧﻬﻢ ﻳﺤﺮﺻﻮ$
ﻋﻠﻰ $ﺗﻌﺎﻣﻞ ﻷﻣﻮ@ ﺑﺸﻜﻞ ﻻﺋﻖ
ﺻﺤﻴﺢ
.ﻣﺎ nﻟﻚ _ﻻ ﻹﻳﻤﺎﻧﻬﻢ
ﻟﺠﺎ wsﺑﺄ $ﻣﺎ ﻳﻨﺰ cﺑﻬﻢ ﻣﻦ
ﺣﻮ ﻗﺪ ﺳﺒﻖ ﺑﻪ ﻟﻘﺪ@
ﻧﻪ ﻻ
ﺣﻮ cﻟﻬﻢ
ﻻ ﻗﻮ_ ,ﻻ ﺑﺎﷲ
.ﻫﻜﺬ
ﻓﺈﻧﻬﻢ ﻻ ﻳﺠﺎ
$
sﺣﺪ ﻻﻋﺘﺪc
nﻟﻚ ﺑﻔﻀﻞ ﺧﻀﻮﻋﻬﻢ ﻟﺨﺎﻟﻘﻬﻢ
ﺛﻘﺘﻬﻢ ﺑﻪ_ .ﻧﻪ ﻻ ﺗﺴﺘﻔﺰﻫﻢ
ﻟﺤﻮ ﻓﺘﻔﻘﺪﻫﻢ ﺻﻮﺑﻬﻢ
ﻻ
ﻳﺠﺪ ﻟﻴﺄ`
ﻟﺘﺸﺎ_ wrﻟﻰ ﻧﻔﻮﺳﻬﻢ
ﺳﺒﻴﻼ ﻷﻧﻬﻢ ﻣﺆﻗﻨﻮ $ﺑﺄ $ﷲ
ﺳﻴﺠﻌﻞ ﺑﻌﺪ ﻟﻌﺴﺮ ﻳﺴﺮ.
68
ﻟﻮ ﻧﻚ @ﻏﺒﺖ ﻓﻲ ﺗﻨﺒﻴﻪ ﺷﺨﺺ
ﻋﺎﻃﻔﻲ ﻟﻤﺎ ﻳﺸﻜﻠﻪ ﻧﺴﻴﺎﻗﻪ
@g
ﻋﻮﻃﻔﻪ
ﻣﺸﺎﻋﺮ Nﻣﻦ ﺧﻄﺮ ﻋﻠﻰ ﺣﻴﺎﺗﻪ
ﻟﺮ
ﺣﻴﺔ ،ﻟﻤﺎ ﺻﻐﻰ _ﻟﻴﻚ ،ﺑﻞ ﻟﻦ
ﻳﺨﻄﺮ ﻟﻪ ﺑﺘﺪ $ gﻳﺘﻨﺒﻪ ﻟﻤﺎ ﺗﻘﻮ$_ .c
ﻋﻘﻞ ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ ﻣﻐﻠﻖ ﻓﻲ
ﺟﻪ
V@ Vﻗﺘﺮ Gﻣﺨﺎﻟﻒ ﻟﻤﻮﻗﻔﻪ
@ﻳﻪ ﺑﺪ@ﺟﺔ ﺗﺠﻌﻠﻪ ﻳﺸﻌﺮ ﻋﻠﻰ ﻟﻔﻮ@
ﺳﻲ gﻓﻴﺘﺒﺮ
wﻳﺘﺴﺨﻂ
ﺑﺄﻧﻪ ﻳﻌﺎﻣﻞ ﺑﺸﻜﻞ ّ
ﻳﺸﺮ ﻓﻲ ﻟﺒﻜﺎ
gﻳﻨﻜﻔﺊ ﻋﻠﻰ nﺗﻪ
.ﻫﻜﺬ ﻓﺈﻧﻚ ﻻ ﺗﺴﺘﻄﻴﻊ ﻧﺘﻘﺎ ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ
ﻓﻀﻼ ﻋﻦ $ﺗﺒﺬ cﻟﻪ ﻟﻨﺼﺢ
ﻟﻤﺸﻮ@.,
_ $ﻏﻠﺒﺔ ﻟﺸﻌﻮ@
ﻟﻌﺎﻃﻔﺔ ﺗﺠﻌﻞ ﻟﺸﺨﺺ ﺳﺮﻳﻊ ﻻﻧﻔﻌﺎ cﻳﺮ kﻓﻲ ﻛﻞ ﺗﺼﻮﻳﺐ
ﺗﻮﺟﻴﻪ
ﻧﺼﺢ ﻧﺘﻘﺎﺻﺎ ﻣﻦ ﻗﺪ@
Nﺟﺮﺣﺎ ﻟﻜﺮﻣﺘﻪ
،ﻟﺬﻟﻚ ﻳﺘﻮﺟﺲ ﻫﺆﻻ gﻟﻨﺎ` ﺧﻴﻔﺔ ﻣﻦ
$ﺛﻤﺔ ﻣﻌﺎ $ﺧﻔﻴﺔ ﻓﻲ ﻛﻞ ﻣﺎ ﻳﻘﺎ cﻟﻬﻢ ،ﻓﻴﺴﺎ@ﻋﻮ_ $ﻟﻰ ﺳﻮ gﻟﺘﻔﺴﻴﺮ
ﻟﺘﻬﻮﻳﻞ
ﻟﻤﺒﺎﻟﻐﺔ.
ﺛﻢ ﻳﻈﻬﺮ
$ﺣﺘﺠﺎﺟﻬﻢ
ﻳﻤﺴﻜﻮ $ﻋﻦ ﻟﻜﻼ wﺑﺪ
$ﺗﻮﺿﻴﺢ
ﻳﻨﺰ
$ﻋﻠﻰ
ﺟﻮﻫﻬﻢ
ﺳﻴﻤﺎ ﻏﻀﺐ ﻃﻔﻮﻟﻲ
.ﻳﺼﻌﺐ ﻋﻠﻴﻬﻢ ﻣﻤﺎ@ﺳﺔ ﻟﻨﻘﺪ ﻟﺬﺗﻲ
ﺗﺼﺤﻴﺢ ﺧﻄﺎﺋﻬﻢ ﻟﻌﺠﺰﻫﻢ
ﻋﻦ ﻟﺘﻔﻜﻴﺮ ﻟﻌﻘﻼﻧﻲ
ﻟﺨﻮﻓﻬﻢ ﻣﻦ ﻣﻮﺟﻬﺔ ﻟﻮﻗﻊ
.ﻛﻤﺎ ﺳﻠﻔﻨﺎ ﻟﻘﻮ cﻓﺈ $ﺻﺤﺎ\
ﻫﺬ Nﻟﻨﻔﺴﻴﺔ ﻣﻦ ﻷﺷﺨﺎ ﻳﺮ
$ﻓﻲ ﻛﻞ ﻛﻠﻤﺔ ﺗﻘﺎ cﻟﻬﻢ ﻧﺘﻘﺎﺻﺎ ﻣﻦ ﻗﺪ@ﻫﻢ
ﻇﻠﻤﺎ
ﻟﻬﻢ ﻓﻴﻨﺰﻋﺠﻮ
$ﻳﺼﻴﺒﻬﻢ ﻟﻴﺄ`
ﻳﺘﻘﻮﻗﻌﻮ $ﻓﻲ
nﺗﻬﻢ
.ﻳﺘﺤﺪ ﷲ ﻓﻲ ﻟﻘﺮ $lﻋﻦ ﻣﺜﻞ
ﻟﺸﺨﺺ ﻟﺬ Vﻳﺨﺘﺎ@ ﻟﺸﻘﺎ gﻟﻨﻔﺴﻪ:
َﻰ ﴾ )ﻷﻋﻠﻰ .(11-10 / ﴿ َﺳﻴَ ﱠﺬ ﱠﻛ ُﺮ َﻣﻦ ﻳَ ْﺨ َﺸﻰ َﻳَﺘَ َﺠﻨﱠﺒُ َﻬﺎ َْ
ﻷ ْﺷﻘ ِ
69
ﻹﻧﺴﺎ ﻟﻌﺎﻃﻔﻲ ﻳﻘﻴﻢ ﺟﻤﻴﻊ 0ﺣﺪ ﻳﻮﻣﻪ ﺗﻘﻴﻴﻤﺎ ﺳﻠﺒﻴﺎ،
ﻳﺤﺰ ﻷ\ ﺳﺒﺐ ﻳﻐﻀﺐ ﻷ\ ﺳﺒﺐ ،ﻳﻨﺪ ﻷ\
ﺳﺒﺐ .ﺑﻤﺎ ﻳﻘﻴﻢ ﻫﺬ -ﻷﺣﺪ ﺗﻘﻴﻴﻤﺎ ﻋﻜﺴﻴﺎ.
70
ﻏﺮﺿﻪ
ﺟﻤﻴﻊ ﻓﻌﺎﻟﻪ ﺗﺄﺧﺬ Nﻣﻦ
ﺛﻨﻴﺔ _ﻟﻰ ﺧﺮ.k
ﻫﺬ Nﻫﻲ _ﺣﺪ kﻟﻮﺳﺎﺋﻞ ﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ ﻟﺸﻴﻄﺎ $ﻟﻴﺠﺘﺎ cﻟﻨﺎ` ﺑﻬﺎ ﻋﻦ ﺳﺒﻴﻞ
ﷲ
.ﻓﻲ ﻟﻘﺮ $lﻳﺤﺬ@ﻧﺎ ﷲ $ﻟﺸﻴﻄﺎ $ﻟﻦ ﻳﺄﻟﻮ
ﺳﻴﻠﺔ ﺗﺘﺎ Gﻟﻪ ﻟﻴﺴﻮ ﺑﻬﺎ ﻟﻨﺎ` _ﻟﻰ
ﻧﺎ@ ﺟﻬﻨﻢ:
ﺿﺎ َ ُﻷ ِﺿ ﱠﻠﻨﱠ ُﻬ ْﻢ َ ُﻷ َﻣﻨﱢﻴَﻨﱠ ُﻬ ْﻢْﺮ ً ِ( ﻧَ ِﺼﻴﺒًﺎ ﱠﻣﻔ ُ ِﻦ ﻋِﺒَﺎَ M ﺎََ Oﻷﺗﱠ ِﺨ َﺬ ﱠ ﻣ ْ﴿ "ﻟﱠ َﻌﻨَ ُﻪ ﷲﱡ َ َﻗ َ
ﻟﺸ ْﻴ َﻄ َ
ﺎ َ َﻷﻧْ َﻌﺎ ِ َﻵ ُﻣ َﺮﻧﱠ ُﻬ ْﻢ َﻓ َﻠﻴُ َﻐﻴﱢ ُﺮ ﱠ َﺧ ْﻠ َﻖ ﷲﱢ َ َﻣﻦ ﻳَﺘﱠ ِﺨ ِﺬ ﱠَﻵ ُﻣ َﺮﻧﱠ ُﻬ ْﻢ َﻓ َﻠﻴُﺒَﺘﱢ ُﻜ ﱠﻦ َ r#
ﻟﺸ ْﻴ َﻄ ُ
ﺎ ِﻢ َ َﻣﺎ ﻳَ ِﻌ ُﺪ ُﻫ ُﻢ ﱠ ﺲ َ ُﺧ ْﺴ َﺮﻧًﺎ ﱡﻣﺒِﻴﻨًﺎ ﻳَ ِﻌ ُﺪ ُﻫ ْﻢ َﻳُ َﻤﻨﱢﻴﻬ ْ َﺪ َﺧ ِ ﷲﱢ َﻓﻘ َْﻟِﻴָדﺎ ﱢﻣﻦ ُِ M
ُﺮ ً ِ" ﴾ )ﻟﻨﺴﺎ(119-118 :T ِ,ﻻﱠ ﻏ ُ
_ $ﻣﻦ ﻳﺪ@~ ﻣﻌﻨﻰ ﻫﺬ Nﻵﻳﺎ ﻻ ﻳﺘﺮ~ ﻟﻠﺸﻴﻄﺎ $ﻣﺪﺧﻼ _ﻟﻰ ﻧﻔﺴﻪ
،ﻻ ﻳﻌﻠﻖ
ﺑﺤﺒﺎﺋﻞ ﻟﻌﺎﻃﻔﺔ ،ﺑﻞ ﻳﺴﺘﻌﻴﻦ ﺑﺤﻜﻤﺘﻪ ﻋﻠﻰ @rﻳﺔ ﻟﻮﻗﻊ ﺑﺠﻼ gﺛﻢ ﻳﺘﺼﺮ ﺑﺎﺗﺰ
$ﻋﺪc
ﻓﻖ ﻣﺎ ﻳﺮ
.kﻓﻲ ﻣﻘﺎﺑﻞ nﻟﻚ ﺗﺮ kﻟﻮﻗﻌﻴﻦ ﻓﻲ ﺷﺮ~ ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻗﺪ ﻃﺮﺣﻮ ﻋﻘﻮﻟﻬﻢ
ﺳﻠﻤﻮ ﻗﻴﺎﻫﻢ ﻹ@ ,ﻟﺸﻴﻄﺎ
$ﻏﺮ
@
،Nﻻ ﻳﺰﻟﻮ $ﻓﻲ ﺳﻴﺮ ﻗﺎﺻﺪ ﻋﺒﺮ ﻟﺠﺞ ﻟﻮﺛﻨﻴﺔ
ﻟﻜﺌﻴﺒﺔ ﺻﻮ\ ﻟﺸﻘﺎ gﻷﺑﺪ.V
71
0ﻧﻮ iﻟﺮﻣﻨﺴﻴﺔ
72
ﺗﻄﺮ Gﻟﺮ
ﻣﻨﺴﻴﺔ ﻋﻠﻰ ﻟﻌﻘﻞ ﺣﺠﺎﺑﺎ ﻛﺜﻴﻔﺎ
ﺗﺠﻌﻞ ﺻﺎﺣﺒﻬﺎ ﺻﻴﺪ ﺳﻬﻼ ﻟﻠﺸﻴﻄﺎ.$
ﻳﺴﺘﺨﺪ wﻟﺸﻴﻄﺎ , $ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﻴﻬﺪ Vﻟﻤﺤﺮ
ﻣﻴﻦ ﻣﻦ ﻧﻌﻤﺔ ﻟﺪﻳﻦ ﻣﻦ ﻟﻨﺎ`
ﻟﻤﺠﺘﻤﻌﺎ _ﻟﻰ ﻣﺨﺘﻠﻒ ﻟﻮ $ﻟﻔﺴﺎ
ﻻﻧﺤﺮ
.ﻗﺪ ﻋﺮﺿﻨﺎ ﻓﻲ ﻟﻘﺴﻢ ﻷ
cﻣﻦ
ﻫﺬ ﻟﻜﺘﺎ\ ﺑﻌﺾ ﻷﻣﺜﻠﺔ ﻻﺳﺘﺮﺗﻴﺠﻴﺔ ﻟﺸﻴﻄﺎ@
$ﻳﻨﺎ ﻛﻴﻒ ﺳﺘﻐﻠﺖ ﻳﺪﻳﻮﻟﻮﺟﻴﺎ ﻣﺜﻞ
ﻟﻘﻮﻣﻴﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ
ﻟﺸﻴﻮﻋﻴﺔ ﻣﺒﺪ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﺘﻘﻮ ﻟﻨﺎ`
ﻟﻤﺠﺘﻤﻌﺎ _ﻟﻰ ﻟﺪﻣﺎ@.
_ﻧﻨﺎ ﻧﺸﺎﻫﺪ ﻓﻲ ﺣﻴﺎﺗﻨﺎ ﻟﻴﻮﻣﻴﺔ ﻟﻮﻧﺎ ﺷﺘﻰ ﻣﻦ ﻟﺮ
ﻣﻨﺴﻴﺔ
.ﺳﻨﻌﺮ; ﻓﻲ ﻟﺼﻔﺤﺎ
ﻟﺘﺎﻟﻴﺔ _ﻟﻰ ﻷﻧﻤﺎ vﻟﺮﺋﻴﺴﺔ ﻟﻠﺮ
ﻣﻨﺴﻴﺔ.
ﻟﺤﺰ ﻟﺘﺸﺎ
@ﻛﺰ ﷲ ﻓﻲ ﻃﺒﻴﻌﺔ ﻟﺒﺸﺮ ﻣﻴﻼ
ﻛﻠﻔﺎ ﺑﺎﻟﺠﻤﺎ@
cﻏﺒﺔ ﻓﻲ ﻟﻌﻴﺶ ﻟﺴﻌﻴﺪ ﻟﻬﺎﻧﺊ،
ﻟﻬﺬ ﻓﺈ $ﻣﻦ ﻟﻄﺒﻴﻌﻲ $ﻳﺮﻏﺐ ﻹﻧﺴﺎ $ﻓﻲ ﻟﺘﺨﻠﺺ ﻣﻦ ﻷ
ﺿﺎ ﻟﻜﺮﻳﻬﺔ
ﻓﻲ ﺗﺤﻮﻳﻠﻬﺎ
_ﻟﻰ
ﺿﺎ ﻣﺤﺒﺒﺔ ﺑﺄﺳﺮ ﻣﺎ ﻳﻤﻜﻦ
.ﻟﺤﻖ @ $ﺣﺔ ﻟﺒﺎ
cﺳﻼﻣﺔ ﻟﺮ
Gﻋﻮﻣﻞ ﻣﻬﻤﺔ
ﻟﺼﺤﺔ ﻟﻌﻘﻞ
ﻟﺠﺴﺪ .ﻟﻜﻦ ﻟﻨﺎ` ﺣﻴﻦ ﻳﺼﺪ@
$ﻋﻦ ﻣﺸﺎﻋﺮﻫﻢ
@ﻏﺒﺎﺗﻬﻢ
ﻫﻮﺋﻬﻢ،
ﻓﻲ ﻏﻴﺮﻣﺎ ﻛﺘﺮ ﻟﺘﻌﺎﻟﻴﻢ ﻟﻘﺮ ،$lﻓﺴﺘﻄﺤﻨﻬﻢ ﻣﺸﺎﻋﺮ ﻟﺤﺰ
$ﻟﺨﻮ
ﻟﻘﻠﻖ .ﻓﺤﻴﻦ
ﻻ ﻳﺪ@~ ﻟﻤﺮ gﻃﺒﻴﻌﺔ ﻟﻘﺪ@
ﻻ ﻳﺴﺘﻮﻋﺐ ﻣﻌﻨﻰ $ﻳﻜﻞ ﻟﻤﺮ gﻣﺮ Nﷲ
ﻳﺨﻀﻊ ﻹ@ﺗﻪ
ﺧﻀﻮﻋﺎ ﻛﺎﻣﻼ ﻛﻤﺎ ﻋﻠﻤﻨﺎ ﻟﻘﺮ ،$lﻳﻐﺪ
ﻓﻲ ﺣﺎﻟﺔ ﻣﻦ ﻟﺼﺮ ﻟﻤﺴﺘﻤﺮ ﻣﻊ ﻟﻘﻠﻖ ﻟﻨﺎﺷﺊ
ﻣﻦ ﺟﻬﻠﻪ ﺑﻤﺎ ﺳﻴﺤﺪ ﻟﻪ
ﻟﻤﻦ ﻳﺤﻴﻄﻮ $ﺑﻪ ﻓﻲ Vﻟﺤﻈﺔ .ﻓﻲ ﺣﻴﻦ ﻧﻪ _ nﻋﺎ ﺣﻴﺎﺗﻪ
ﻓﻖ ﻣﻨﻬﺞ ﷲ
ﻃﺒﻖ ﻟﺸﺮﻳﻌﺔ ﻟﺘﻲ ﺟﺎ gﺑﻬﺎ ﻟﻘﺮ ،$lﻓﺈﻧﻪ ﺳﻴﻜﻮ $ﺑﻤﻔﺎ ,sﻣﻦ ﻫﺬ ﻟﻘﻠﻖ
ﻣﺎ
ﻋﺪ Nﻣﻦ ﻣﺸﺎﻛﻞ
.ﻗﺪ ﺑﻴﻦ ﷲ ﻫﺬ Nﻟﺤﻘﻴﻘﺔ ﺑﻮﺳﻄﺔ @ﺳﻠﻪ
nﻟﻚ ﺑﻘﻮﻟﻪ:
ِ ﻟَ ُﻪ
ِﻛ ِﺮ\ َﻓﺈ ﱠ ﻼ ﻳَ ِﻀ ﱡﻞ َ َﻻ ﻳَ ْﺸﻘَﻰ َ َﻣ ْﻦ ْ َ0ﻋ َﺮ َ
َﻋﻦ ْ r \ َﻓ َ
﴿َ ...ﻓ َﻤ ِﻦ ﺗﱠﺒَ َﻊ ُﻫ َﺪ َ
ِﻴﺸ ًﺔ َﺿ ً
ﻨﻜﺎ َﻧَ ْﺤ ُﺸ ُﺮ ُ -ﻳَ ْﻮ َ ﻟْﻘِﻴَﺎ َﻣ ِﺔ ْ َ0ﻋ َﻤ ِﻰ ﴾ )ﻃﻪ.(124-123 / َﻣﻌ َ
73
ﻛﻤﺎ ﺗﺒﻴﻦ ﻵﻳﺔ ﻋﻼ ،Nﻓﺈ $ﻛﺜﻴﺮ ﻣﻦ ﻟﻨﺎ` ﻳﻌﺮﺿﻮ $ﻋﻦ lﻳﺎ ﷲ ﻓﺘﺴﺘﺤﻴﻞ ﺣﻴﺎﺗﻬﻢ
ﺑﺴﺒﺐ nﻟﻚ _ﻟﻰ ﺷﻘﺎ
gﺗﻌﺎﺳﺔ
.ﻓﻮ nﻟﻚ
،ﻃﺎﻟﻤﺎ ﻧﻬﻢ ﻳﻌﺘﻘﺪ
$ $ﻟﺼﺪﻓﺔ ﻫﻲ ﻟﻘﺎﻧﻮ$
ﻟﺬ Vﻳﺤﺮ~ ﻟﺤﻴﺎ ,ﻓﺈﻧﻬﻢ ﻳﻀﻴﻘﻮ@n $ﻋﺎ ﺑﻤﺎ ﻳﺼﺎﻓﻬﻢ ﻣﻦ ﻋﻘﺒﺎ ﻋﻠﻰ ﻟﺮﻏﻢ ﻣﻦ $ﺛﻤﺔ
ﺣﺘﻤﺎﻻ $ﺗﻨﻄﻮ Vﻫﺬ Nﻟﺤﻮ ﻏﻴﺮ ﻟﺴﺎ@ ,ﻋﻠﻰ ﻓﻮﺋﺪ
ﻣﻨﺎﻓﻊ ﻟﻬﻢn $_ .ﻫﺎﻧﻬﻢ ﻣﺸﻐﻮﻟﺔ
ﺑﺪ ﺑﻬﺎﺟﺲ ﻟﺨﻮ ﻣﻦ ﻓﻘﺪ $ﻟﻮﻇﻴﻔﺔ
ﻟﺴﻘﻮ vﻓﻲ
ﻫﺪ ,ﻟﻔﻘﺮ
،ﺑﻬﺎﺟﺲ ﻟﺨﻮ ﻣﻦ
ﻟﺨﺪ
ﻟﻤﺮ; .ﻓﺈ $ﻃﻤﻌﻮ ﻓﻲ ﻟﻤﺠﺪ ﺧﺎﻓﻮ $ﺗﻨﺎﻟﻬﻢ ﺳﻬﺎ wﻟﺴﺨﺮﻳﺔ $
،ﺗﻄﻠﻌﻮ
_ﻟﻰ ﻟﻮﻓﺎ gﺧﺸﻮ $ﻳﻘﺎﺑﻞ
ﻓﺎrﻫﻢ ﺑﺎﻟﻌﻘﻮ
.ﺗﺘﻘﻤﺼﻬﻢ ﺣﺎﻟﺔ ﻣﻦ ﻟﺘﺸﺎ wrﺣﻴﻦ ﺗﻠﻮ Gﻟﻬﻢ
_ﻣﻜﺎﻧﻴﺔ ﺗﻠﻘﻴﻬﻢ ﺧﺒﺎ@ ﻏﻴﺮ ﺳﺎ@ ,ﻓﻲ Vﻟﺤﻈﺔ $
،ﺗﻤﺘﺪ _ﻟﻴﻬﻢ ﻳﺪ ﺷﺨﺺ ﻣﺎ
ﻟﺴﺎﻧﻪ
ﺑﺎﻷnﻳﺔ
ﻟﻀﻴﺮ .ﺑﻞ ﺗﺮﻫﻢ ﻓﻲ ﻏﻤﺮ ,ﺳﻌﺎﺗﻬﻢ ﻣﻬﻤﻮﻣﻴﻦ ﻗﻠﻘﻴﻦ ﻻﻋﺘﻘﺎﻫﻢ $ﻟﺤﻈﺎ
ﻟﻔﺮ Gﻻ ﺗﺪ
$_ .wﺣﻴﺎﺗﻬﻢ ﺑﻬﺬ ﻟﻮﺻﻒ ﻛﺎﺑﻮ` ﺣﻘﻴﻘﻲ
.ﻳﺒﻴﻦ ﷲ ﻓﻲ _ﺣﺪl kﻳﺎ
ﻟﻘﺮ $lﻣﻘﺪ@ ﻟﻘﻠﻖ
ﻟﻀﻨﻚ ﻟﺬ Vﻳﺤﺲ ﺑﻪ ﻟﺬﻳﻦ ﻻ ﻳﻠﻘﻮ $ﻟﻠﻘﺮ $lﺑﺎﻻ:
ﻼ ِ َ َﻣﻦ ﻳُ ِﺮ ْ َ0 Mﻳُ ِﻀ ﱠﻠ ُﻪ ﻳَ ْﺠ َﻌ ْﻞ َﺻ ْﺪ َ ُ- ﴿ َﻓ َﻤﻦ ﻳُ ِﺮ ِ Mﷲﱡ َ0ﻳَ ْﻬ ِﺪﻳَ ُﻪ ﻳَ ْﺸ َﺮ ْ َﺻ ْﺪ َ ُ -ﻟِﻺ ْ
ِﺳ َ
ﺲ َﻋ َﻠﻰ ﻟﱠﺬ َ ﱡ ﻟﺴ َﻤﺎَ Tﻛ َﺬﻟ َ َﺿﻴﱢﻘًﺎ َﺣ َﺮ ًﺟﺎ َﻛﺄَﻧﱠ َﻤﺎ ﻳَ ﱠﺼ ﱠﻌ ُﺪ ﻓِﻲ ﱠ
ِﻳﻦ َﻻ ِﻚ ﻳَ ْﺠ َﻌ ُﻞ ﷲ ﱢ
ﻟﺮ ْﺟ َ
ﻳُ ْﺆ ِﻣﻨُ َِ
ﻮ ﴾ )ﻷﻧﻌﺎ.(125 /
ﻻ ﻏﺮﺑﺔ ﻓﻲ ﻓﻘﺪ $ﻟﻤﺤﺮ
ﻣﻴﻦ ﻣﻦ ﻧﻌﻤﺔ ﻟﺪﻳﻦ ﻟﻠﺸﻌﻮ@ ﺑﺎﻷﻣﻦ
@ﺣﺔ ﻟﺒﺎn
،cﻟﻚ
ﻷﻧﻬﻢ ﻳﺨﺎﻟﻄﻮ $ﺷﺨﺎﺻﺎ ﺗﺠﺮ
ﻣﻦ ﺧﻼ ﻟﻘﺮ ،$lﻛﺎﻟﺤﻨﺎ
$ﻟﺮﺣﻤﺔ
ﻹﻳﺜﺎ@
ﻟﻮﻓﺎg
ﻟﺘﻀﺤﻴﺔ
ﻟﺘﻮﺿﻊ $_ .ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ ﻳﺘﺄ knﻣﻦ ﻟﻌﻴﺶ ﻓﻲ ﺑﻴﺌﺔ ﺗﺰﺧﺮ ﺑﺎﻟﻐﺶ
ﻷ،kn
ﻻ ﻳﻤﺪ ﻫﻠﻬﺎ ﻳﺪﻳﻬﻢ ﺑﺎﻟﻌﻮ $ﻟﻶﺧﺮﻳﻦ _ﻻ ﺑﻤﻘﺎﺑﻞ ﻣﺎ
،Vﻻ ﺗﻨﺒﺖ ﺻﺪﻗﺔ _ﻻ ﻋﻠﻰ ﺗﺮﺑﺔ
ﻟﻤﻨﻔﻌﺔ
،ﻻ ﺗﺒﺪ@ ﻓﻴﻬﺎ ﻣﻦ ﺣﺪ ﻏﻠﻄﺔ _ﻻ
ﺟﻪ ﺑﺎﻟﻐﻀﺐ
ﻟﺴﺨﻂ ،ﺑﻴﺌﺔ ﻳﺴﻮﻫﺎ ﻟﻈﻠﻢ
ﺗﻨﺘﺼﺐ ﻓﻴﻬﺎ ﺳﻮ ﻟﻐﻴﺒﺔ
ﻟﻨﻤﻴﻤﺔ
ﻟﺨﺪ .ﻟﻜﻦ _ nﺣﺪ $ﺗﻴﺴﺮ ﻟﻠﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ
ﻟﻌﻴﺶ ﻓﻲ ﺑﻴﺌﺔ ﺗﻼﺋﻤﻪ ﻣﺎ ﻛﺎ $ﺛﻤﺔ ﺗﻐﻴﻴﺮ ﻳﺬﻛﺮ ،ﻓﻬﻨﺎ~ ﻋﻠﻰ ﻟﺪ
wﻣﺎ ﻳﺰﻋﺠﻪ
ﻳﻀﺎﻳﻘﻪ.
74
ﻓﺴﻮ gﻛﺎ $ﻟﻄﻘﺲ ﺣﺎ@
ﺑﺎ@
ﻛﺎ $ﻣﻤﻄﺮ
ﻋﺎﺻﻔﺎ ،ﻓﺈ $ﻫﺬ ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ
ﺋﻢ ﻟﺘﺒﺮ
wﻟﻀﻴﻖ
،ﻣﺎ nﻟﻚ _ﻻ ﻣﺼﺪﻗﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ:
ﻼ َﻟْﻴَْﺒ ُﻜﻮْ َﻛﺜِﻴﺮً َﺟ َﺰ Tﺑ َِﻤﺎ َﻛﺎﻧُﻮْ ﻳَ ْﻜ ِﺴﺒُ َِ
ﻮ ﴾ )ﻟﺘﻮﺑﺔ.(82 / ﴿ َﻓ ْﻠﻴَ ْﻀ َﺤ ُﻜﻮْ َﻗﻠِﻴ ً
ﻓﻲ lﻳﺔ ﺧﺮ kﻳﺒﻴﻦ ﷲ ﺳﻠﻮ~ ﻟﻜﻔﺮ ﺑﺄﻧﻪ:
ﻟﺸ ﱡﺮ َﺟ ُﺰ ًﻋﺎِ ﴾ )ﻟﻤﻌﺎ.(20 /
﴿ َ َrِ,ﻣ ﱠﺴ ُﻪ ﱠ
_ $ﺟﺮﻳﺎ $ﻟﺮﻳﺎ Gﺑﻤﺎ ﻻ ﻳﺸﺘﻬﻲ ﻟﻤﺤﺮ
ﻣﻮ $ﻣﻦ ﻹﻳﻤﺎ $ﻫﻮ ﺳﺒﺐ lﺧﺮ ﻣﻬﻢ
ﻟﻠﺘﻌﺎﺳﺔ ﻟﺘﻲ ﺗﻜﺘﻨﻔﻬﻢ .ﻓﻘﺪ ﺗﻌﺪ ﻣﺮ
@ ,ﻣﻨﺴﻴﺔ
ﺟﺒﺔ ﻟﺰ
ﺟﻬﺎ ﺛﻢ ﺗﺘﻠﺒﺴﻬﺎ ﺣﺎﻟﺔ ﻣﻦ ﻟﺤﺰ$
_ $ﻟﻢ ﺗﺴﻤﻊ ﻣﻦ
sﺟﻬﺎ _ﻃﺮ
gﻣﺪﺣﺎ ﻟﺠﻮ ,ﻃﺒﺨﻬﺎ
.ﻷﻣﺜﻠﺔ ﻋﻠﻰ ﻫﺬ ﻟﻀﺮ\ ﻣﻦ
ﻟﺴﻠﻮ~ ﻛﺜﻴﺮ.,
_ $ﻟﺸﺨﺺ ﻟﺬ Vﻳﻘﻴّﻢ
ﺿﻌﺎ ﻣﺎ ﺑﺸﻜﻞ ﺳﻄﺤﻲ
ﻳﺘﻌﺎﻣﻞ ﻣﻌﻪ ﺑﻌﺎﻃﻔﻴﺔ ﻻ ﻳﻤﻜﻨﻪ
_@~ ﺣﻘﻴﻘﺔ $ﻫﺬ Nﻟﻤﺤﻨﺔ ﻟﺘﻲ ﻟﻤﺖ ﺑﻪ ﻗﺪ ﺗﺘﺤﻮ_ cﻟﻰ ﻣﻨﺤﺔ ﻓﻲ ﻧﻬﺎﻳﺔ ﻷﻣﺮ .ﻫﺐ
ﻣﺜﻼ $ﺷﺨﺼﺎ ﻣﺎ ﻏﻀﺐ ﻷﻧﻪ ﻟﻢ ﻳﺪ@~ ﺣﺎﻓﻠﺔ ﻛﺎ $ﻳﺮﻳﺪ $ﻳﺴﺎﻓﺮ ﻓﻴﻬﺎ _ﻟﻰ ﺟﻬﺔ ﻣﺎ ،
ﻓﻤﻦ @ $ Nﻫﺬ Nﻟﺤﺎﻓﻠﺔ ﻗﺪ ﺗﺘﻌﺮ; ﻟﺤﺎ ﺳﻴﺮ ﺑﻌﺪ ﻟﺤﻈﺎ ﻣﻦ ﺗﺤﺮﻛﻪ؟ ﻓﻠﺮﺑﻤﺎ ﺷﺎg
ﷲ ﻟﻪ $ﻻ ﻳﻠﺤﻖ ﺑﺎﻟﺤﺎﻓﻠﺔ ﺣﺘﻰ ﻳﻨﺠﻮ ﻣﻦ ﺣﺎﺛﺔ ﻟﺴﻴﺮ ﻫﺬ .Nﻳﺘﺴﺨﻂ ﻟﻨﺎ`
ﻳﻨﺪﺑﻮ$
ﺣﻈﻬﻢ _ $ﺻﺎﺑﻬﻢ ﻣﻜﺮ
Nﺟﺮ ﻷﻣﻮ@ ﻋﻠﻰ ﻏﻴﺮ ﻣﺎ ﻳﺘﻤﻨﻮ ،$ﻓﻲ ﺣﻴﻦ $ﻣﻦ ﻟﺨﻴﺮ
ﺟﺮﻳﺎ $ﻷﻣﻮ@ ﻋﻠﻰ ﻫﺬ ﻟﻨﺤﻮ ﻷ $ﻟﻘﺪ@ ﻗﺪ ﺳﺒﻖ ﺑﺬﻟﻚ .ﻓﻠﻮ ﻛﺸﻒ ﷲ ﻟﻬﻢ ﺣﺠﺐ
ﻟﻐﻴﺐ ﻓﺄ@ﻫﻢ ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﺴﻤﻮﻧﻪ ﺳﻮ gﺣﻆ ﻟﺘﺒﻴﻦ ﻟﻬﻢ $ﺣﺰﻧﻬﻢ ﻟﻢ ﻳﻜﻦ ﺗﺼﺮﻓﺎ @ﺷﻴﺪ،
ﻟﻌﻠﻰ
ﺟﻮﻫﻬﻢ ﻟﺒﺸﺮ
ﻟﺤﺒﻮ@.
ﻋﻠﻴﻪ ﻓﺈ $ﻣﻦ ﻟﻌﻘﻞ $ﻳﺆﺳﺲ ﻟﻤﺮ gﺣﻴﺎﺗﻪ ﻋﻠﻰ ﻟﺨﻀﻮ ﻹ@ ,ﷲ $_
.ﻟﻤﺆﻣﻨﻴﻦ
ﻟﺬﻳﻦ ﻟﺪﻳﻬﻢ ﻫﺬ ﻟﻮﻋﻲ ﻳﺤﻴﻮ $ﻓﻲ ﺑﺤﺒﻮﺣﺔ ﻣﻦ ﻷﻣﻦ
@ﺣﺔ ﻟﺒﺎ ،cﻳﻨﺘﻈﺮ
$ﻣﺎ ﻳﺘﻜﺸﻒ
ﻋﻨﻪ ﻟﻘﺪ@ ﺑﺮﺿﺎ
ﻫﺪ
gﻛﻤﻦ ﻳﺸﺎﻫﺪ ﻓﻴﻠﻤﺎ.
75
ﻳﻈﻦ ﻛﺜﻴﺮ ﻣﻦ ﻟﻨﺎ` ﻧﻪ ﻻ ﺳﻠﻄﺔ
ﻟﻠﻘﺪ@ ﻓﻲ ﺣﻴﺎﺗﻬﻢ _ﻻ ﻓﻲ ﻣﺴﺄﻟﺘﻲ ﻟﻤﻴﻼ
ﻟﻤﻮ
ﺳﺎﻋﺘﻪ ﻟﻤﺤﺘﻮﻣﺔ_ .ﻧﻬﻢ ﻳﻈﻨﻮ$ $
ﻷﻣﻮ@ ﺗﺠﺮ Vﻋﻠﻰ ﺳﻨﻦ ﻟﻤﺼﺎﻓﺔ ﻟﻤﺤﻀﺔ
ﻻ @ﺗﺒﺎ vﻟﻬﺎ ﺑﺎﻟﻘﺪ@
.ﻫﻮ
ﻫﻢ ﻳﺪﻓﻌﻬﻢ
_ﻟﻰ ﻟﺘﻤﺮ ﻋﻠﻰ ﺧﺘﻴﺎ@ ﷲ ﻟﻬﻢ
،ﻳﺴﻠﻤﻬﻢ
_ﻟﻰ ﻣﺸﺎﻋﺮ ﻟﻴﺄ`
ﻟﺴﺨﻂ
.ﻟﻬﺬ ﻓﺈ $ﻋﻤﺮ
ﻟﺴﺮ
@ ﻟﺬ Vﻳﺠﺪ Nﻟﻌﺎﻃﻔﻴﻮ $ﻣﻦ ﻟﻨﺎ`
ﻗﺼﻴﺮ ﺟﺪn
،ﻟﻚ ﻷﻧﻬﻢ ﻓﻲ ﻏﻤﺮ ,ﺳﻌﺎﺗﻬﻢ
ﻳﺘﺬﻛﺮ
$ﺣﺎﺛﺔ ﻣﺤﺰﻧﺔ ﻓﻴﺮﺗﻜﺴﻮ $ﺛﺎﻧﻴﺔ
ﻟﺘﻌﺎﺳﺘﻬﻢ ﻟﻜﺌﻴﺒﺔ
.ﻫﺆﻻ gﻟﻨﺎ` ﻟﻦ ﻳﻜﻮ$
ﻣﺂﻟﻬﻢ ﻓﻲ ﻵﺧﺮ ,ﺑﺄﺣﺴﻦ ﻣﻦ ﺣﺎﻟﻬﻢ ﻓﻲ
ﻟﺤﻴﺎ ,ﻟﺪﻧﻴﺎ: ﻟﺸﺨﺺ ﻟﺬ\ ﻳﺘﻮﺗﺮ ﺑﺴﺮﻋﺔ ﻳﻐﻀﺐ ﺑﻼ ﺳﺒﺐ
ﻳﺼﻴﺢ ﺑﻄﺮﻳﻘﺔ ﻣﺒﺎﻟﻎ ﻓﻴﻬﺎ ﻟﺬ\ ﻳُﻘﺪ ﻋﻠﻰ
﴿ َﻗﺎﻟُﻮ َﺑﱠﻨَﺎ َﻏ َﻠﺒَ ْﺖ َﻋ َﻠ ْﻴﻨَﺎ ِﺷ ْﻘ َﻮﺗُﻨَﺎ َ ُﻛﻨﱠﺎ َﻗ ْﻮ ًﻣﺎ ,ﻟﺤﺎ ﻟﻀﺮ ﺑﻨﻔﺴﻪ 0ﺑﺎﻵﺧﺮﻳﻦ ﻛﻠﻬﺎ ﻣﺆﺷﺮ
َﺿﺎﻟﱢ َِ
ﻴﻦ ﴾ )ﻟﻤﺆﻣﻨﻮ.(106 : 0ﻫﺬ ﻟﺸﺨﺺ ﻳﺘﺤﺮ(
ﻋﻼﻣﺎ ﺗﺪ Oﻋﻠﻰ ّ
ﺑﻌﻮﻃﻔﻪ ﻟﻴﺲ ﺑﻌﻘﻠﻪ.
ﺻﺤﻴﺢ $ﷲ ﻗﺪ ﻳﺨﺘﺒﺮ ﻋﺒﺎN
ﺑﺸﻲ gﻣﻦ ﻟﻮ $ﻟﻤﻌﺎﻧﺎ ,ﻓﻲ ﻟﺤﻴﺎ ,ﻟﺪﻧﻴﺎ_ ،ﻻ $ﻟﻤﺆﻣﻦ ﻟﺤﻖ ﻻ ﻳﺴﺘﺴﻠﻢ ﻟﻤﺸﺎﻋﺮ ﻟﻴﺄ`
ﻟﺤﺴﺮ
,ﻟﺘﺸﺎ
wrﻻ ﻳﺘﺼﺮ ﺑﻌﺎﻃﻔﻴﺔ _ nﻃﻮﻗﺘﻪ ﻣﺜﻞ ﻫﺬ Nﻟﻬﻤﻮ .wﻓﻬﻮ ﻳﻌﻠﻢ $ﷲ
ﻳﺮﻳﺪ $ﻳﺮ kﻛﻴﻒ ﻳﺼﻨﻊ ﺳﺎﻋﺔ ﻟﻤﺤﻨﺔ ،ﻛﻤﺎ ﻳﻌﻠﻢ $ﻟﺤﻞ ﻻ ﻳﺘﻤﺜﻞ ﻓﻲ ﻟﺒﻜﺎ
gﻟﻌﻮﻳﻞ.
ﺑﻞ ﻳﻜﻤﻦ ﻟﺤﻞ ﻓﻲ ﻟﺘﻀﺮ
ﻃﻠﺐ ﻟﻌﻮ $ﻣﻦ ﷲ َ0 ﴿ :ﱠﻣﻦ ﻳُ ِﺠ ُ
ﻴﺐ ﻟْ ُﻤ ْﻀ َﻄ ﱠﺮ َ Mَ َrِ,ﻋﺎ ُ-
ِ,َ0ﻟٌَﻪ ﱠﻣ َﻊ ﱠ ﻟﺴﻮ ََ Tﻳَ ْﺠ َﻌ ُﻠ ُﻜ ْﻢ ُﺧ َﻠﻔَﺎَْ T
َﻳَ ْﻜ ِﺸ ُﻒ ﱡ
﴾ )ﻟﻨﻤﻞ/ ِﻴﻼ ﱠﻣﺎ ﺗَ َﺬ ﱠﻛ ُ
ـﺮ َِ ﷲِ َﻗﻠ ً ﻷ ْ ِ
76
.(62ﻓﻬﻮ
ﺛﻖ ﻣﻦ $ﻓﺮ tﷲ ﻗﺮﻳﺐ
$ﻋﺎ Ngﻣﺴﺘﺠﺎ\
ﻗﺪ
ﻋﺪ ﷲ ﻋﺒﺎ Nﻟﻤﺆﻣﻨﻴﻦ
ﻓﻲ ﻟﻘﺮ $lﺑﻤﺎ ﻳﻠﻲ:
ِﻳﻦ َ #ﻣﻨُﻮ َ َﻛﺎﻧُﻮ ﻳَﺘﱠﻘ َ
ُﻮ ِﻢ َ َﻻ ُﻫ ْﻢ ﻳَ ْﺤ َﺰﻧُ َ
ﻮ ﻟﺬ َ ﴿ َ َ0ﻻ ّ ,
ِ ْ َ0ﻟِﻴَﺎ َ Tﷲِ َﻻ َﺧ ْﻮ ٌ} َﻋ َﻠ ْﻴﻬ ْ
ﺎ ﷲِ َrﻟ َ
ِﻚ ُﻫ َﻮ ﻟ َﻔ ْﻮ ُE ِﻤ ِ ِﻳﻞ ﻟ َ
ِﻜﻠ َ ﻵﺧ َﺮ ِ_ َﻻ ﺗَْﺒﺪ َ ﻟَ ُﻬ ُﻢ ﻟﺒُ ْﺸ َﺮ tﻓِﻲ َ
ﻟﺤﻴَﺎ ِ_ ﻟ ﱡﺪﻧْﻴَﺎ َﻓِﻲ ِ
ﻴﻢ ﴾ )ﻳﻮﻧﺲ.(64-62 / ﻟ َﻌ ِﻈ ُِ
ﻓﺤﻜﻤﺔ ﷲ ﺗﻌﺎﻟﻰ ﻛﺜﻴﺮ ﻣﺎ ﺗﺨﺘﻔﻲ
@ gﺣﺪ ﺗﺒﺪ
ﻟﻨﺎ ﺷﺮ
ﺑﻼ
.gﻫﻜﺬ ﻓﺈ$
ﻹﻳﻤﺎ
$ﻟﺮﺿﺎ ﺑﻘﻀﺎ gﷲ
ﻗﺪ@ Nﻳﻔﺮ ﻓﻲ ﻟﻨﻔﺲ ﻟﺴﻜﻴﻨﺔ
ﻟﻬﺪ
.gﻣﺎ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻓﺈﻧﻬﺎ
ﺗﺤﺠﺐ ﻟﻨﺎ` ﻋﻦ _@~ ﺣﻘﻴﻘﺔ $ﻣﺮﻫﻢ ﻛﻠﻪ ﺑﻴﺪ ﷲ ﺗﻌﺎﻟﻰ
،ﺗﺠﻌﻠﻬﻢ ﻳﺘﻌﺎﻣﻠﻮ $ﻣﻊ
ﻷﻣﻮ@ ﺑﻔﺮ Gﻏﺎﻣﺮ
ﺣﺰ $ﺟﺎ@
.ﻳﺒﻴﻦ ﷲ ﻓﻲ ﻟﻘﺮ $ $lﻫﺆﻻ gﻟﻨﺎ` ﻣﺬﺑﺬﺑﻮ $ﺑﻴﻦ
ﻟﻴﺄ`
ﻟﻐﺮ
@ $
،ﻟﻔﺮ ﺑﻴﻨﻬﻢ
ﺑﻴﻦ ﻟﻤﺆﻣﻨﻴﻦ ﻫﻮ:
ِﻦ ْ rَ َ0ﻗﻨَﺎ ُ-
ﻮَ zﻛﻔُﻮ ٌ َﻟَﺌ ْ
ُﻢ ﻧَ َﺰ ْﻋﻨَﺎ َﻫﺎ ِﻣ ْﻨ ُﻪ ِ,ﻧﱠ ُﻪ ﻟَﻴَﺌُ ٌ ِﻦ ْ rَ َ0ﻗﻨَﺎ ِﻹﻧْ َﺴ َ
ﺎ ِﻣﻨﱠﺎ َ ْﺣ َﻤ ًﺔ ﺛ ﱠ ﴿ َﻟَﺌ ْ
ﺎ َﻋﻨﱢﻲ ِ,ﻧﱠ ُﻪ ﻟَ َﻔ ِﺮ ٌ َﻓ ُﺨﻮ ٌ ِ,ﻻﱠ ﻟﱠﺬ َ
ِﻳﻦ ﻧَ ْﻌ َﻤﺎ Tﺑَ ْﻌ َﺪ َﺿ ﱠﺮَ Tﻣ ﱠﺴ ْﺘ ُﻪ ﻟَﻴَﻘُﻮﻟَ ﱠﻦ ََ rﻫ َﺐ ﱠ
ﻟﺴﻴﱢﺌَ ُ
ِﺮ ٌ_ َْ َ0ﺟ ٌﺮ َﻛﺒ ٌِ
ِﻴﺮ ﴾ ﺎ ْ ُ0ﻟَـﺌ َ
ِﻚ ﻟَ ُﻬﻢ ﱠﻣ ْﻐﻔ َ ِﺤ ِ ﻟﺼﺎﻟ َ َﺻﺒَ ُﺮْ َ َﻋ ِﻤ ُﻠﻮْ ﱠ
)ﻫﻮ.(11-9 /M
ﺳﺮﻋﺔ ﻟﻐﻀﺐ
ﻳﺒﺪ
ﻓﺮ vﻟﻌﺎﻃﻔﺔ ﻋﻨﺪ ﻟﻨﺴﺎ gﻓﻲ ﺻﻮ@ ,ﺣﺰ
$ﺗﺸﺎ
wrﺑﻜﺎ
gﻛﺜﺮ ,ﺗﺸﻜﻲ ،ﻣﺎ
ﻋﻨﺪ ﻟﺮﺟﺎ cﻓﻴﺘﻤﺜﻞ ﻓﻲ ﺳﺮﻋﺔ ﻟﻐﻀﺐ
ﻟﺴﻠﻮ~ ﻟﻌﺪ
ﻧﻲ .ﻓﺈ
$ﺟﺪ ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ
ﻣﺜﻼ $ﺷﺨﺼﺎ ﻣﺎ ﻗﺪ
ﻗﻒ ﺳﻴﺎ@ﺗﻪ ﻓﻲ ﻟﻤﻜﺎ $ﻟﻤﺨﺼﺺ ﻟﻪ ﻓﻲ ﻣﻮﻗﻒ ﻟﺴﻴﺎ@،
ﻓﺈﻧﻪ ﻳﺸﺮ ﻓﻲ ﻟﺼﻴﺎ@
Gﻛﻞ ﻟﺴﻴﺎ@ ,ﻟﻤﻌﺘﺪﻳﺔ ﺑﺮﺟﻠﻴﻪ
.ﻣﺜﺎn cﻟﻚ ﻳﻀﺎ _ nﺣﺪ
$
ﺻﻄﺪ wﺑﻪ ﺷﺨﺺ ﺧﻄﺄ
ﻫﻮ ﻳﻤﺸﻲ ﻓﻲ ﻟﻄﺮﻳﻖ ﻓﺈ $ﺛﺎﺋﺮﺗﻪ ﺗﺜﻮ@
ﻳﺴﺘﺸﻴﻂ ﻏﻀﺒﺎ
.ﻣﻦ
77
ﻟﻨﺎ` ﻣﻦ ﻻ ﻳﻤﻠﻚ ﻧﻔﺴﻪ ﻣﻦ ﻟﻐﻀﺐ
ﻻﻧﻔﻌﺎ cﻟﺸﺪﻳﺪ _ nﻧﺴﻲ ﻟﻤﻔﺘﺎ Gﺧﻞ ﺑﻴﺘﻪ
ﺗﻌﻄﻞ ﻓﻲ ﻟﻄﺮﻳﻖ ﺑﺴﻴﺎ@ﺗﻪ ﺑﺴﺒﺐ sﺣﺎ wﺣﺮﻛﺔ ﻟﻤﺮ
@ ﻓﻴﻄﻠﻖ ﻟﻠﺴﺎﻧﻪ ﻟﻌﻨﺎ
$ﻳﻠﻔﻆ ﺑﻤﺎ
ﺑﺪ ﻟﻪ
.ﻫﻜﺬ ﻳﺘﻌﺎﻣﻞ ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ ﺑﺎﻧﻔﻌﺎs cﺋﺪ ﻣﻊ ﻣﺸﻜﻼ ﻻ ﺗﺜﻮ@ ﻟﻬﺎ ﺛﺎﺋﺮ,
ﻟﺸﺨﺺ ﻟﻌﻘﻼﻧﻲ
.ﻓﻲ ﻟﻐﺎﻟﺐ ﻓﺈﻧﻪ ﻻ ﻳﺆ Vnﺑﺬﻟﻚ ﺣﺪ ﻏﻴﺮ ﻧﻔﺴﻪ.
_ $ﻟﻐﻀﺐ ﻟﺮ
ﻣﻨﺴﻲ ﻟﺪ kﻟﺮﺟﺎ cﻳﺘﺠﻠﻰ ﻓﻲ ﺣﺎﻻ ﻛﺜﻴﺮ
،,ﻗﺪ ﺻﺒﺢ ﻓﻲ ﺑﻌﺾ
ﻟﻤﺠﺘﻤﻌﺎ ﺳﻤﺔ ﺗﻤﻴﺰ ﻟﺸﺒﺎ\
،ﻗﺪ ﺻﺒﺤﺖ ﺣﺎﻟﺔ ﻧﻔﺴﻴﺔ ﺗﻌﺮ ﻓﻲ ﻫﺬ Nﻟﻤﺠﺘﻤﻌﺎ
ﺑـ”ﺛﻘﺎﻓﺔ ﻟﺸﺒﺎ
.“1ﻫﻲ ﺛﻘﺎﻓﺔ ﺗﻘﻮ wﻋﻠﻰ ﻟﻐﻀﺐ
ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﺰﺋﺪ
.,ﻛﺜﺮ ﻣﻦ
ﻳﺤﻤﻠﻮ $ﻫﺬ Nﻟﺜﻘﺎﻓﺔ ﺗﺘﻤﻴﺰ ﺷﺨﺼﻴﺎﺗﻬﻢ ﺑﻌﺪ wﻟﺘﻮ ،$sﻓﻬﻢ ﻳﻤﻜﻦ $ﻳﻨﻔﻌﻠﻮ ﻓﻲ ﻳﺔ ﻟﺤﻈﺔ
ﻷﻧﻰ ﺳﺒﺐ ،ﺑﻞ ﻳﻤﻜﻦ $ﻳﻬﺠﻢ ﻋﻠﻰ ﻏﻴﺮ Nﻓﻴﺜﺨﻨﻪ ﺟﺮﺣﺎ
ﻳﻮ Vﺑﻪ _ﻟﻰ ﻟﻤﺴﺘﺸﻔﻰ
ﺣﺘﻰ ﻳﺮﻳﻪ ﻗﺘﻴﻼ
.ﻟﻐﺮﻳﺐ $ﻟﺸﺨﺺ ﻟﺬ Vﻳﻬﺎﺟﻤﻪ ﻗﺪ ﻳﻜﻮ $ﻏﺮﻳﺒﺎ ﻋﻨﻪ ﻟﻢ ﻳﺮ Nﻣﻦ
ﻗﺒﻞ ﻋﻠﻰ ﻹﻃﻼ
.ﻟﺼﺤﻒ ﻣﻠﻴﺌﺔ ﺑﻬﺬ Nﻟﺤﻮ
ﻟﺠﺮﺋﻢ.
ﻓﺎﻟﺸﺨﺺ ﻳﻤﻜﻦ $ﻳﺒﺪ ﻣﺴﺎ Ngﻓﻲ ﻏﺎﻳﺔ ﻟﺴﻌﺎ
،,ﻓﺠﺄ ,ﺗﻨﺘﺎﺑﻪ ﻣﻮﺟﺔ ﻣﻦ ﻻﻧﻔﻌﺎc
ﻓﻴﻬﺠﻢ ﻋﻠﻰ ﺻﺪﻗﺎﺋﻪ
ﻗﺮﺑﺎﺋﻪ
ﻳﺸﺒﻌﻬﻢ ﺿﺮﺑﺎ
.ﻫﻨﺎ~ ﻣﻨﻬﻢ ﻣﻦ ﻳﻜﻮ $ﻓﻲ ﻟﻄﺮﻳﻖ،
ﺑﻤﺠﺮ $ﻳﺸﻚ $ﺣﺪ ”ﻳﻨﻈﺮ _ﻟﻴﻪ ﺷﺰ@“ ﻳﻬﺠﻢ ﻋﻠﻴﻪ
ﻳُﻌﻤﻞ ﻓﻴﻪ ﻟﺴﻜﻴﻦ
.ﻻ @ﻳﺐ
$ﻗﺘﻞ _ﻧﺴﺎ $ﺑﻐﻴﺮ ﺣﻖ ﻣﻦ ﻛﺒﺮ ﻟﺠﺮﺋﻢ ﻋﻨﺪ ﷲ ﺗﻌﺎﻟﻰ.
_ $ﺳﺮﻋﺔ ﻟﻐﻀﺐ
ﻻﻧﻔﻌﺎ cﺑﺮﻛﺎ $ﻳﻤﻜﻦ $ﻳﺜﻮ@ ﻓﻲ Vﻟﺤﻈﺔ
،ﻳﻤﻜﻦ $
ﻳﺘﻤﺨﺾ ﻋﻦ ﻋﻮﻗﺐ
ﺧﻴﻤﺔ.
ﻓﺎﻹﻧﺴﺎ $ﻟﻌﺎﻃﻔﻲ ﻳﺜﻮ@ ﻷﻧﻰ ﺣﺮﻛﺔ ﻳﻌﺘﺒﺮ ﻧﻬﺎ ﺧﻄﺄ ﺑﺤﻘﻪ
،ﻳﻤﻜﻦ $ﻳﻠﺤﻖ ﻷkn
ﺑﺈﻧﺴﺎ $ﻻ ﻳﻌﺮﻓﻪ ﻻ ﻟﺸﻲ_ gﻻ ﻷﻧﻪ ﻋﺘﺒﺮ ﻧﻈﺮﺗﻪ _ﻟﻴﻪ ﻏﻴﺮ ﺑﺮﻳﺌﺔ
ﺗﺤﻤﻞ ﻣﺸﺎﻋﺮ ﻟﻌﺪ
.Ngs_ ,
ﺿﺢ ﻷﻣﺜﻠﺔ ﻟﻼﻋﻘﻼﻧﻴﺔ ﻫﺬ Nﻳﺘﺠﻠﻰ ﻓﻲ ﻟﺴﻠﻮ~ ﻟﺒﻬﻴﻤﻲ ﻟﺬ Vﻳﺒﺪ@ ﻣﻦ ﺑﻌﺾ ﻣﺸﺠﻌﻲ
ﻓﺮ ﻛﺮ ,ﻟﻘﺪ wﻋﻨﺪ ﻧﻬﺎﻳﺔ ﻣﺒﺎ@ ,ﻣﺎ n_ ،ﻳﻌﺘﺪ Vﻫﺆﻻ gﻋﻠﻰ ﺷﺨﺎ ﻻ ﻳﻌﺮﻓﻮﻧﻬﻢ ﻋﺘﺪg
78
ﻳﻜﺎ $ﻳﺆ Vﺑﺤﻴﺎﺗﻬﻢ
.ﻳﺴﺘﻌﻤﻠﻮ $ﻓﻲ nﻟﻚ ﺷﺘﻰ ﻟﻮﺳﺎﺋﻞ ﻣﻦ ﻟﺴﻮﻃﻴﺮ
ﻟﺴﻜﺎﻛﻴﻦ
ﻟﻬﺮ
.ﻟﻘﺪ ﻃﻤﺴﺖ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﺸﻴﻄﺎﻧﻴﺔ ﻋﻘﻮ cﻫﺆﻻ gﻟﻨﺎ`
ﺿﻤﺎﺋﺮﻫﻢ ﻓﻐﺪ
ﺑﺎﻻ
ﻋﻠﻰ ﻟﻤﺠﺘﻤﻊ .ﻟﻜﻦ ﷲ ﻳﺮﺷﺪ ﻟﻤﺆﻣﻨﻴﻦ _ﻟﻰ ﺟﺘﻨﺎ\ ﻣﻜﺎﺋﺪ ﻟﺸﻴﻄﺎ $ﻟﻴﻔﻮ
sﺑﻬﻨﺎ gﻟﻌﻴﺶ
@ﺣﺔ ﻟﺒﺎ:c
ﻟﺸ ْﻴ َﻄ ِ
ﺎ ِ,ﻧﱠ ُﻪ ﱠﻟﺴ ْﻠ ِﻢ َﻛﺂﻓﱠ ًﺔ َ َﻻ ﺗَﺘﱠﺒِ ُﻌﻮْ ُﺧ ُﻄ َﻮ ِ ﴿ ﻳَﺎ َ0ﻳﱡ َﻬﺎ ﻟﱠﺬ َ
ِﻳﻦ َ #ﻣﻨُﻮْ ُْ Mﺧ ُﻠﻮْ ﻓِﻲ ﱢ
ﻟَ ُﻜ ْﻢ َﻋ ُﺪ ﱞ ﱡﻣﺒ ٌِ
ِﻴﻦ ﴾ )ﻟﺒﻘﺮ_.(208 /
ﻣﻦ ﻟﻀﺮ
@ $ Vﻧﻔﺮ ﻫﻨﺎ ﺑﻴﻦ ﻓﺮ vﻟﻌﺎﻃﻔﺔ
ﻟﻌﻘﻼﻧﻴﺔ $_ .ﺷﻌﻮ@ ﻟﺸﺨﺺ
ﺑﺎﻟﻐﻀﺐ
ﻟﺸﺤﻨﺎ gﺣﻴﺎ cﻣﺎ ﻳﻠﻘﻰ ﻣﻦ ﺗﺼﺮﻓﺎ ﻗﺎﺳﻴﺔ
ﺷﺮ
@ ﺗﺠﻌﻠﻪ ﻛﺜﺮ
ﻋﻴﺎ ﺑﻘﻴﻤﺔ
ﻟﻌﺪ
cﻟﺴﻼ
wﻟﺨﻴﺮ
ﺗﺪﻓﻌﻪ _ﻟﻰ ﺑﺬ cﻟﻮﺳﻊ ﻓﻲ ﻟﻘﻀﺎ gﻋﻠﻰ ﻫﺬ Nﻟﻘﺴﻮ
,ﻟﺸﺮ
@،
ﺻﻮﻧﺎ ﻟﺤﻘﻮ ﻷﺑﺮﻳﺎ
gﻟﻀﻌﻔﺎ
.gﻫﺬ
ﻟﺸﻌﻮ@ ﻟﺬ Vﻣﻨﺤﻪ ﷲ ﺗﻌﺎﻟﻰ ﻟﻺﻧﺴﺎ$
ﻳﺘﺒﻐﻲ $ﻳﺤﻜﻤﻪ ﻟﻌﻘﻞ
ﺗﻮﺟﻬﻪ ﻹ@,
ﺣﺘﻰ ﻻ ﻳﻜﻮ
$ﺑﺎﻻ ﻋﻠﻰ ﺻﺎﺣﺒﻪ
ﻓﻴﻐﺎﻟﻲ ﺣﻴﺚ ﻳﺘﻮﺟﺐ ﻻﻋﺘﺪ
.cﻳﻌﺠﺰ
79
ﻷﺷﺨﺎ ﻟﺬﻳﻦ ﻻ ﻳﻤﺘﻠﻜﻮ ,@_ $ﻗﻮﻳﺔ
ﺣﻜﻤﺔ ﻋﺎﻗﻠﺔ ﻋﻦ ﻛﺒﺢ ﺟﻤﺎ Gﻋﻮﻃﻔﻬﻢ ،ﻛﻤﺎ
ﻳﻐﺪ
$ﻫﺪﻓﺎ ﺳﻬﻼ ﻟﻐﻮﻳﺔ ﻟﺸﻴﻄﺎ
$ﺗﻀﻠﻴﻠﻪ
.ﻳﺤﺬ@ ﷲ ﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ lﻳﺔ ﺧﺮ kﻣﻦ
ﻟﺸﻴﻄﺎ $ﻓﻴﻘﻮ:c
ﻳﻦ َ #ﻣﻨُﻮ َﻻ ﺗَﺘﱠﺒِ ُﻌﻮ ُﺧ ُﻄ َﻮ ِ ﴿ ﻳَﺎ َ0ﻳﱡ َﻬﺎ ﻟﱠ ِﺬ َ
ﻟﺸ ْﻴ َﻄ ِ
ﺎ َﻓﺈِﻧﱠ ُﻪ ﱠ ﺎ َ َﻣﻦ ﻳَﺘﱠﺒ ِْﻊ ُﺧ ُﻄ َﻮ ِ ﻟﺸ ْﻴ َﻄ ِ
ﱠ
ﷲِﻨﻜ ِﺮ َﻟَ ْﻮ َﻻ َﻓ ْﻀ ُﻞ ﱠ َﺤ َﺸﺎَ Tﻟْ ُﻤ َ ﻳَْﺄ ُﻣ ُﺮ ﺑِﺎﻟْﻔ ْ
َﻋ َﻠ ْﻴ ُﻜ ْﻢ َ َ ْﺣ َﻤﺘُ ُﻪ َﻣﺎ ََ Eﻛﺎ ﻣ ُ
ِﻨﻜﻢ ﱢﻣ ْﻦ َ َ0ﺣ ٍﺪ َ0ﺑَ ًﺪ
80
َﻟَ ِﻜ ﱠﻦ ﷲﱠَ ﻳُ َﺰ ﱢﻛﻲ َﻣﻦ ﻳَ َﺸﺎَ Tﷲﱠُ َﺳﻤِﻴ ٌﻊ َﻋﻠ ٌِ
ِﻴﻢ ﴾ )ﻟﻨﻮ.(21 /
81
ﻣﺼﻴﺮﻫﻢ ﻋﻨﺪ ﷲ ﺗﻌﺎﻟﻰ ،ﻓﻬﻲ @ﺣﻤﺔ ﻳﻨﺒﻐﻲ $ﺗﻜﻮ $ﻣﻘﺮ
ﻧﺔ ﺑﺮﺿﺎ gﷲ .ﻓﻤﻦ ﻣﻘﺘﻀﻴﺎ
ﻟﺮﺣﻢ ﻓﻲ ﺑﻌﺾ ﻷﺣﻴﺎ $ $ﻳﺘﻮﺟﻪ ﻟﻤﺆﻣﻦ _ﻟﻰ ﻏﻴﺮ Nﺑﺎﻟﻨﺼﻴﺤﺔ
ﻹ@ﺷﺎ
@ﺑﻤﺎ
ﺟﺐ ﻓﻲ
ﺣﻘﻪ ﻟﻠﻮ
wﻟﺘﻘﺮﻳﻊ ،ﻓﻼ ﻳﺼﺢ $ﻳﺮ Nﻳﺮﺗﻜﺐ _ﺛﻤﺎ
ﺑﺎﻃﻼ ﻓﻼ ﻳﺤﺮ~ ﺳﺎﻛﻨﺎ
ﻻ ﺗﺜﻮ@
ﻓﻲ ﺧﻠﻪ ﻣﺸﺎﻋﺮ ﻟﺮﺣﻤﺔ ﺧﻮﻓﺎ ﻋﻠﻴﻪ ﻣﻦ ﻋﺬ\ ﷲ .ﻓﻲ ﻣﺜﻞ ﻫﺬ Nﻟﺤﺎﻻ ﻋﻠﻴﻪ $ﻳﺘﺬﻛﺮ
ﻣﺎ
@ ﻓﻲ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ ﻣﻦ ﻷﻣﺮ ﺑﺎﻟﻤﻌﺮ
ﻟﻨﻬﻲ ﻋﻦ ﻟﻤﻨﻜﺮ $_ .ﻫﺬ Nﻫﻲ ﻟﺮﺣﻤﺔ
ﻟﺤﻘﻴﻘﻴﺔ .ﻓﺎﻟﻤﺆﻣﻨﻮ $ﻗﺪ ﻳﻨﻄﻠﻖ ﻣﻨﻬﻢ ﻣﺎ ﻳﻐﻀﺐ ﻏﻴﺮﻫﻢ ﻣﻦ ﻛﻼ wﻟﻨﺼﺢ
ﻟﻠﻮn
wﻟﻚ
ﻟﻌﻠﻤﻬﻢ ﺑﺸﺪ ,ﻟﻌﺬ\ ﻟﺬ Vﻳﻤﻜﻦ $ﻳﻠﺤﻖ ﻫﺆﻻ gﻳﻮ wﻟﻘﻴﺎﻣﺔ
.ﻟﺬﻟﻚ ﻓﺈ $ﺣﺐ ﻟﻨﺎ`
_ﻟﻰ ﷲ ﻫﻢ ﻟﺬﻳﻦ ﻳﺘﺒﻌﻮ $ﻷﺧﻼ ﻟﻔﺎﺿﻠﺔ
ﻳﺄﻣﺮ
$ﻏﻴﺮﻫﻢ ﺑﺎﺗﺒﺎ ﻟﺮﺷﺪ
ﻟﻬﺪ
،kﻫﻢ
ﻣﻦ ﺑﻴﻦ ﻟﺬﻳﻦ
ﻋﺪﻫﻢ ﺑﺎﻟﺠﻨﺔ
ﺣﺴﻦ ﻟﻤﺂ\
.ﻳﺠﺐ $ﻻ ﻧﻨﺴﻰ $ﻟﻘﺴﻮ ,ﻟﺤﻘﻴﻘﻴﺔ ﻫﻲ
ﻟﻼﻣﺒﺎﻻ ,ﺑﻤﺎ ﻳﻘﺘﺮﻓﻪ ﻏﻴﺮﻧﺎ ﻣﻤﻦ ﻧﺴﻮ ﻵﺧﺮ ,ﻣﻦ lﺛﺎ
wﺧﻄﺎﻳﺎ
ﻻﻛﺘﻔﺎ gﺑﺪ
@ ﻟﻤﺸﺎﻫﺪ
ﻟﺴﻠﺒﻲ.
_ $ﻟﺮﺣﻤﺔ ﻟﺸﻴﻄﺎﻧﻴﺔ ﺗﺴﺒﺐ ﻟﻈﻠﻢ
ﺗﻘﻮ _ﻟﻰ ﻟﺒﺎﻃﻞ .ﻓﺎﻟﻤﺆﻣﻦ ﻟﺤﻜﻴﻢ ﻳﺘﺤﺮ~
ﻓﻖ
ﻣﺎ ﻳﻤﻠﻴﻪ ﻋﻠﻴﻪ _ﻳﻤﺎﻧﻪ
ﺗﺒﻌﺎ ﻟﻤﺎ ﻣﺮ ﺑﻪ @ﺑﻪ ،ﻣﺎ ﻹﻧﺴﺎ $ﻟﻌﺎﻃﻔﻲ ﻓﺘﺴﻴﻄﺮ ﻋﻠﻴﻪ ﻣﺸﺎﻋﺮ ﻟﺮﺣﻤﺔ
ﻟﺸﻴﻄﺎﻧﻴﺔ ﻓﻴﺘﺼﺮ ﻟﻴﺮﺿﻲ ﺷﻌﻮ@ Nﻫﻮ
_ $ﺑﺪ ﻧﻪ ﻳﺘﺼﺮ ﻣﻦ ﻣﻨﻄﻠﻖ @
Gﻟﺘﻀﺤﻴﺔ.
ﻋﻨﺪﻣﺎ ﻳﻮﺿﻊ ﻓﻲ ﺣﺪ ﻟﻤﻮﻗﻒ ﻟﺼﻌﺒﻪ ﻓﺈﻧﻪ ﻻ ﻳﻘﻴﺲ ﻣﺎ ﻳﻔﻌﻠﻪ ﺑﻤﻘﻴﺎ` ﻟﺤﻖ
ﻟﺒﺎﻃﻞ
ﻻ
ﺑﻤﻘﻴﺎ` ﻟﻌﺪ
cﻟﺤﻜﻤﺔ
،ﻷﻫﻢ ﻣﻦ ﻫﺬ ﻛﻠﻪ ﻻ ﻳﻨﻈﺮ _ﻟﻰ ﻷﻣﺮ ﺑﻤﻨﻈﺎ@ ﻣﻮsﻳﻦ ﻟﻘﺮ$l
ﺣﻜﺎﻣﻪ ﺑﻞ ﺗﺤﺮﻛﻪ ﻛﺘﻠﺔ ﻣﻦ ﻟﻤﺸﺎﻋﺮ ﻟﺠﺎﻫﻠﻴﺔ
.ﻫﻜﺬ ﻳﻤﻜﻦ $ﻳﺮ Vﻧﻔﺴﻪ
ﻣﻦ
ﺣﻮﻟﻪ ﻓﻲ ﻟﻤﺨﺎﻃﺮ
ﻟﻤﻬﺎﻟﻚ ﺑﺴﺒﺐ ﻟﺘﻘﻴﻴﻢ ﻟﺨﺎﻃﺊ ﻟﻸﻣﻮ@
ﻟﻘﺮ@ ﻏﻴﺮ ﻟﺤﻜﻴﻤﺔ ﻟﺘﻲ
ﻳﺘﺨﺬﻫﺎ ﺗﺒﻌﺎ ﻟﺬﻟﻚ .ﻓﺒﻌﺪ Nﻋﻦ ﻣﻮsﻳﻦ ﻟﻘﺮ $lﺗﺠﻌﻠﻪ ﻳﺘﻮﻫﻢ ﻧﻪ ﺗﻌﺎﻣﻞ ﻣﻊ ﻷﻣﻮ@ ﺑﺪﻓﻊ
ﻟﺮﺣﻤﺔ
،ﻟﻜﻨﻬﺎ @ﺣﻤﺔ ﺷﻴﻄﺎﻧﻴﺔ.
_ $ﻟﻈﻠﻢ
ﻟﺸﻌﻮ@ ﻟﺸﻴﻄﺎﻧﻲ ﺑﺎﻟﺮﻓﺔ ﻗﺮﻳﻨﺎ $ﻻ ﻳﻔﺘﺮﻗﺎ $_
،$ﻷﻧﺎﻧﻴﺔ ﻫﻲ ﻣﻦ ﺑﺮs
82
ﺳﻤﺎ ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ .ﻓﻬﻮ ﻳﻌﺘﻘﺪ ﻧﻪ ﻳﺘﺼﺮ ﻣﻦ ﻣﻨﻄﻠﻖ ﻟﺘﻀﺤﻴﺔ ﺑﻴﻨﻤﺎ ﻟﺤﻘﻴﻘﺔ ﻧﻪ
ﻳﻠﺒﻲ ﺣﺎﺟﺎ ﻧﻔﺴﻴﺔ ﺑﺪﺧﻠﻪ
.ﻟﻬﺬ ﻓﺈﻧﻨﺎ ﻻ ﻧﺘﻮﻗﻊ ﻣﻦ ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ $ﻳﺘﺼﺮ ﺑﻌﺪ.c
ﻓﻬﻮ ﻳﺠﻮ@ ﻓﻲ ﻟﺤﻜﻢ _
$ﺟﺪ ﻧﻔﺴﻪ _
gsﺿﻊ ﻳﻀﺮ ﺑﻤﺼﺎﻟﺤﻪ
ﻣﺼﺎﻟﺢ ﺷﺨﺺ ﺛﻴﺮ
ﻟﺪﻳﻪ .ﻓﻬﻮ ﻻ ﻳﻤﻜﻦ $ﻳﻜﻮ $ﺷﺎﻫﺪ ﺻﺪ _ nﻃﻠﺒﺖ ﻣﻨﻪ ﺷﻬﺎ
،,ﻗﺪ ﻳﺠﻨﺢ _ﻟﻰ _ﺧﻔﺎg
ﻟﺤﻘﻴﻘﺔ _ nﺗﻌﻠﻖ ﻷﻣﺮ ﺑﺎﻟﺸﻬﺎ ,ﺿﺪ ﺣﺪ ﻗﺮﺑﺎﺋﻪ.
ﻣﺎ ﻟﻤﺆﻣﻦ ﻓﻤﻦ ﻫﻢ ﺻﻔﺎﺗﻪ ﻟﻌﺪ
،cﻗﺪ ﻣﺮ ﷲ ﻟﻨﺎ` ﺟﻤﻴﻌﺎ ﻓﻲ ﻟﻘﺮ$ $l
ﻳﺤﻜﻤﻮ ﺑﺎﻟﻌﺪ
cﻟﻘﺴﻄﺎ` ﻟﻤﺴﺘﻘﻴﻢ ،ﻟﻴﺲ ﻓﻘﻂ ﻓﻲ ﺣﻖ ﺻﺪﻗﺎﺋﻬﻢ
ﻗﺎ@ﺑﻬﻢ ،ﺑﻞ ﻳﻀﺎ
ﺗﺠﺎ Nﻋﺪﺋﻬﻢ
ﺧﺼﻮﻣﻬﻢ:
ِﺴ ِﻂ ُﺷ َﻬ َﺪِ Tﷲﱢ َﻟَ ْﻮ َﻋ َﻠﻰ َ0ﻧﻔ ِ
ُﺴ ُﻜ ْﻢ ِ َ0 ِﻳﻦ َ #ﻣﻨُﻮْ ُﻛﻮﻧُﻮْ َﻗ ﱠﻮﻣ َ
ِﻴﻦ ﺑِﺎﻟْﻘ ْ ﴿ ﻳَﺎ َ0ﻳﱡ َﻬﺎ ﻟﱠﺬ َ
َﻴﺮ َﻓﺎﷲﱡ ْ َ0ﻟَﻰ ﺑِ ِﻬ َﻤﺎ َﻓ َ
ﻼ ﺗَﺘﱠﺒِ ُﻌﻮْ ﻟْ َﻬ َﻮَ0 t ِﻴﻦ ِ,ﻳَ ُﻜ ْﻦ َﻏﻨِﻴָדﺎ َ ْ َ0ﻓﻘ ً ﻟْ َﻮﻟِ َﺪﻳْ ِﻦ َ َﻷ ْﻗ َﺮﺑ َ
ِﻴﺮِ ﴾
ﻮ َﺧﺒ ً ِ ﷲﱠ َﻛ َ
ﺎ ﺑ َِﻤﺎ ﺗَ ْﻌ َﻤ ُﻠ َ ﺗَ ْﻌ ِﺪﻟُﻮْ َ ِ,ﺗَ ْﻠ ُﻮْ ْ َ0ﺗُ ْﻌ ِﺮ ُﺿﻮْ َﻓﺈ ﱠ
)ﻟﻨﺴﺎ.(135 /T
ﻓﻲ lﻳﺔ ﺧﺮ kﻳﺪﻋﻮ ﷲ ﻟﻨﺎ` ﻟﻴﻜﻮﻧﻮ ﺷﻬﺪ gﺑﺎﻟﺤﻖ ﺑﻘﻮﻟﻪ:
ِﺴ ِﻂ َ َﻻ ﻳَ ْﺠ ِﺮ َﻣﻨﱠ ُﻜ ْﻢ َﺷﻨَ ُ
ﺂ َﻗ ْﻮ ٍ ﴿ ﻳَﺎ َ0ﻳﱡ َﻬﺎ ﻟﺬ َ
ِﻳﻦ َ #ﻣﻨُﻮ ُﻛﻮﻧُﻮ َﻗ ﱠﻮﻣ َ
ِﻴﻦ ﷲ ُﺷ َﻬ َﺪ َ Tﺑِﺎﻟﻘ ْ
َﻋ َﻠﻰ َ0ﻻﱠ ﺗَ ْﻌ ِﺪﻟُﻮ) ﴾ .ِ ..ﻟﻤﺎﺋﺪ_.(8 /
ﻏﻴﺮ ﻧﻨﺎ ﻳﺠﺐ $ﻧﻌﺮ ﻧﻪ ﻣﻦ ﻏﻴﺮ ﻟﻤﻤﻜﻦ $ﻳﻨﻔﺬ ﻟﻤﺆﻣﻦ ﻫﺬ ﻷﻣﺮ ﻟﻮ@ ﻓﻲ
ﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ ﺗﻨﻔﻴﺬ ﻛﺎﻣﻼ ﻻ ﻧﻘﺺ ﻓﻴﻪ .ﻓﺎﻟﻀﻌﻒ ﻹﻧﺴﺎﻧﻲ ﺳﻤﺔ ﻻ ﺗﻨﻔﻚ ﻋﻦ ﻹﻧﺴﺎ$
ﻣﻬﻤﺎ ﻏﺎﻟﺐ ﻟﻮﺣﺪ ﻣﻨﺎ ﻧﻔﺴﻪ ﻓﻬﻮ ﻳﺒﻘﻰ ﻣﺤﻜﻮﻣﺎ ﺑﺴﻴﻄﺮ ,ﻟﻌﺎﻃﻔﺔ _ﻟﻰ ﺣﺪ ﻣﺎ
،ﺧﺼﻮﺻﺎ
ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻨﻔﺴﻪ
ﺑﺄﻗﺮﺑﺎﺋﻪ
ﺑﻤﻦ ﻳﺤﺒﻬﻢ .ﻓﻬﻮ ﻳﻤﻜﻦ $ﻳﺤﺎﺑﻲ
ﻳﻐﺾ ﻟﻄﺮ
ﻳﺤﻴﺪ ﻋﻦ ﻗﻮ cﻟﺤﻖ.
83
ﻟﺸﻌﻮ ﺑﺎﻻﻣﺘﻨﺎ
_ $ﻻﻣﺘﻨﺎ”
$ﻟﺸﻜﺮ“ ﻫﻮ ﺣﺪ ﻗﻮ kﻟﻤﺸﺎﻋﺮ ﻟﺘﻲ ﻳﺤﺴﻬﺎ ﻹﻧﺴﺎ ،$ﻓﺎﻹﻧﺴﺎ$
ﻣﻨﺬ ﻟﻮﻻ
,ﻓﻲ ﻣﺮﺣﻞ ﺣﻴﺎﺗﻪ ﻛﻠﻬﺎ ﻓﻲ ﺣﺎﻟﺔ ﺗﻠﻖ ﻣﺴﺘﻤﺮ ﻟﻠﻨﻌﻢ
.ﻳﻤﻴﻞ ﻹﻧﺴﺎ $ﺑﻄﺒﻌﻪ
_ﻟﻰ ﻟﺘﻮﺟﻪ ﺑﺎﻟﺸﻜﺮ
ﻻﻣﺘﻨﺎ_ $ﻟﻰ ﻣﺼﺎ@ ﻫﺬ Nﻟﻨﻌﻢ .ﻟﻜﻦ ﷲ ﻳﺒﻴﻦ ﻓﻲ ﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ
ﻓﻲ ﻟﻘﺮ $ $lﷲ ﻫﻮ ﻟﻤﺴﺘﺤﻖ ﻷ
cﻟﻠﺸﻜﺮ
ﻟﺤﻤﺪ
.ﻓﻲ ﻟﺤﻘﻴﻘﺔ ﻓﺈ $ﷲ ﺗﻌﺎﻟﻰ ﻫﻮ
ﻣﺼﺪ@ ﻫﺬ Nﻟﻨﻌﻢ ﻛﻠﻬﺎ ،ﺑﻴﺪ $ﻷﺳﺒﺎ\ ﻟﻤﻮﺻﻠﻪ ﻟﻬﺬ Nﻟﻨﻌﻢ ﺗﺨﺘﻠﻒ
ﺗﺘﻌﺪ ،ﻓﺎﻻﻋﺘﺮ
ﺑﺎﻟﻤﻨﺔ
ﻟﺸﻜﺮ ﻳﺒﻘﻰ ﷲ
ﺣﺪ
،ﻳﻜﻮ $ﻧﺎﺑﻌﺎ ﺑﺼﺪ ﻣﻦ ﻟﺠﻨﺎ $ﻇﺎﻫﺮ ﺑﺎﻟﻘﻮ cﻋﻠﻰ ﻟﻠﺴﺎ،$
ﻓﻲ ﻟﻘﺮ $lﻧﺠﺪ $ﺷﻜﺮ ﷲ
ﺣﻤﺪ
Nﺣﺪ Nﻟﻴﻞ ﻋﻠﻰ ﺻﺪ ﻟﻌﺒﻮﻳﺔ:
ﺷ ُﻜ ُﺮْ ِﷲﱢ ُ ِ,ﻛﻨﺘُ ْﻢ ِ,ﻳﱠﺎ ُ- ﺎ َﻣﺎ َ َْ Eﻗﻨَ ُ
ﺎﻛ ْﻢ َ ْ ﴿ ﻳَﺎ َ0ﻳﱡ َﻬﺎ ﻟﱠﺬ َ
ِﻳﻦ َ #ﻣﻨُﻮْ ُﻛ ُﻠﻮْ ﻣِﻦ َﻃﻴﱢﺒَ ِ
ﺗَ ْﻌﺒُ ُﺪ َِ
﴾ )ﻟﺒﻘﺮ_،(172 /
ِﻤﺎ َ ََEﻗ ُﻜ ُﻢ ﷲﱡ َﺣﻼ ًﻻ َﻃﻴﱢﺒًﺎ َ ْﺷ ُﻜ ُﺮْ ﻧِ ْﻌ َﻤ َﺖ ﷲﱢ ُ ِ,ﻛﻨﺘُ ْﻢ ِ,ﻳﱠﺎُ -ﺗَ ْﻌﺒُ ُﺪ َِ
﴾ ﴿ َﻓ ُﻜ ُﻠﻮْ ﻣ ﱠ
)ﻟﻨﺤﻞ.(114 /
lﻳﺎ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ ﺗﺒﻴﻦ $ﺷﺮ vﻟﻌﺒﻮﻳﺔ ﷲ ﻫﻮ _ﻓﺮ Nﺑﺎﻟﻌﺒﺎ
,ﻋﺪ wﺗﺨﺎn
ﺷﺮﻛﺎ gﻟﻪ
ﺗﻮﺟﻴﻪ ﻟﺸﻜﺮ ﻟﻪ
ﺣﺪ .Nﻓﺎﻟﺸﺎﻛﺮ ﷲ
ﺣﺪ Nﻳﻌﻠﻢ $ﺟﻤﻴﻊ ﻟﻨﻌﻢ ﻫﻲ ﻣﻦ
ﻋﻨﺪ ﷲ ﺗﻌﺎﻟﻰ
،ﻫﻲ ﺑﻴﺪ
Nﺣﺪ
،Nﺑﻬﺬ ﻓﻬﻮ ﻳﻮﻗﻦ $ﻻ _ﻟﻪ _ﻻ ﷲ
$ﻷﻣﺮ ﻛﻠﻪ ﺗﺤﺖ
ﺳﻠﻄﺘﻪ
.ﻟﻤﺆﻣﻦ ﻟﺬ Vﺗﺮﺳﺦ ﻓﻲ ﻗﻠﺒﻪ ﺣﻘﻴﻘﺔ $ﻟﻘﻮ ,ﷲ
$ﻟﻌﻈﻤﺔ ﷲ
$ﻷﻣﺮ ﻛﻠﻪ
ﺑﻴﺪ ﷲ ﻻ ﺷﻚ _ $ﻳﻤﺎﻧﻪ ﻳﺼﺒﺢ ﻋﻠﻰ @ﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﻟﻘﻮ
,ﻟﻤﺘﺎﻧﺔ
.ﻫﺬ Nﻫﻲ ﺻﻮ@,
ﻟﻤﺆﻣﻦ ﻟﺬ Vﻣﺪﺣﻪ ﷲ ﻓﻲ ﻟﻘﺮ
$lﺛﻨﻰ ﻋﻠﻴﻪ.
_ $ﺳﻠﻮ~ ﻷﺷﺨﺎ ﻟﻌﺎﻃﻔﻴﻴﻦ ﻋﻠﻰ ﻟﻨﻘﻴﺾ ﻣﻦ ﻟﻬﺪ kﻟﺬ Vﺗﺮﺷﺪ _ﻟﻴﻪ ﻫﺬN
ﻵﻳﺎ .ﻓﻬﺆﻻ gﻟﻨﺎ` ﻳﻨﺴﺒﻮ $ﻟﺨﻴﺮ ﻟﺬ Vﻳﺼﻴﺒﻬﻢ _ﻟﻰ ﻟﻮﺳﺎﺋﻞ ﻟﻤﺎﻳﺔ
ﻟﺸﺨﺼﻴﺔ
84
ﻟﺘﻲ ﺳﺨﺮﻫﺎ ﷲ ﻹﻳﺼﺎ cﻫﺬ Nﻟﻨﻌﻢ _ﻟﻴﻬﻢ .ﻓﻬﻢ ﻳﺸﻜﺮ
ﻧﻪ
ﻳﺜﻨﻮ $ﻋﻠﻴﻬﻢ
،ﺑﻌﺒﺎ@ ,ﺧﺮ،k
_ﻧﻬﻢ ﻳﻨﺼﺒﻮ $ﻷﻧﻔﺴﻬﻢ lﻟﻬﺔ ﺷﺘﻰ ﻳﻨﺴﺒﻮ_ $ﻟﻴﻬﻢ ﻟﻘﻮ
,ﻟﻘﺪ@ ,ﻹﻟﻬﻴﺔ ،ﻧﺎﺳﻴﻦ $ﻫﺬN
ﻷﺳﺒﺎ\ ﻻ ﺗﻤﻠﻚ ﻟﻬﻢ ﻧﻔﻌﺎ
ﻻ ﺿﺮ _ﻻ ﺑﺈ $nﷲ.
ﻫﺬ ﻟﻔﻬﻢ ﻟﺨﺎﻃﺊ ﻟﻤﺼﺎ@ ﻟﻨﻌﻢ
ﻟﺸﻌﻮ@ ﻏﻴﺮ ﻟﺴﻠﻴﻢ ﺑﺼﺎﺣﺐ ﻟﻔﻀﻞ ﻫﻮ ﻣﺎ
ﻧﺠﺪ Nﻋﻨﺪ ﻟﺮ
ﻣﻨﺴﻴﻴﻦ .ﻓﻬﻢ ﻳﺸﻌﺮ
$ﺑﺎﻟﻀﺂﻟﺔ ﺗﺠﺎ Nﻣﻦ ﺳﺪ_ kﻟﻴﻬﻢ Vﺧﺪﻣﺔ ﻣﻦ ﻟﻨﺎ`
) ﻛﺄ $ﻳﻜﻮ $ﻣﺪﻳﺮ ﻟﻌﻤﻞ
،ﺣﺪ ﻷﻏﻨﻴﺎ (...gﻓﻬﻢ ﻳﻐﺪﻗﻮ $ﻋﻠﻴﻬﻢ ﻟﻤﺪ
Gﻟﺸﻜﺮ ﺑﻼ
ﺣﺴﺎ\
.ﻫﺬ ﻟﻤﻮﻗﻒ ﻫﻮ ﻟﺬ
Vﻗﻊ ﻟﺮ
ﻣﻨﺴﻴﻴﻦ ﻓﻲ ﻣﺸﻘﺔ ﻛﺒﻴﺮ
،,ﻫﻮ ﺑﻼ ﺷﻚ ﻣﻮﻗﻒ
ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﻤﺆﻣﻦ $ﻳﻀﻊ ﻧﻔﺴﻪ ﻓﻴﻪ.
ﻻﻧﻄﻮT
ﺗﺘﻤﺜﻞ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻋﻨﺪ ﺑﻌﺾ ﻟﻨﺎ` ﻓﻲ ﻻﻧﻄﻮ
gﻟﻌﺠﺰ ﻋﻦ ﻟﺘﻮﺻﻞ ﻣﻊ ﻵﺧﺮﻳﻦ.
ﻟﺸﺨﺺ ﻟﺬ Vﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ ﻫﺬ Nﻟﺤﺎﻟﺔ
ﻳﻌﻴﺶ ﻓﻲ ﻋﺎﻟﻢ ﺧﺎ ﺑﻪ ﻣﻨﻜﻔﺌﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﱡ
ِﻳﻦ َ #ﻣﻨُﻮِْﻲ ﻟﱠﺬ َ﴿ ﷲ َﻟ ﱡ
ﻣﺸﺎﻛﻠﻬﺎ
ﻻ ﻳﻠﻘﻲ ﺑﺎﻻ ﻟﻤﺎ ﻳﺤﺪ ﺣﻮﻟﻪ ﺎ ِ,ﻟَﻰ ﻳُ ْﺨ ِﺮ ُﺟ ُﻬﻢ ﱢﻣ َﻦ ﻟ ﱡﻈ ُﻠ َﻤ ِ
ﻟﻬﺬ ﻓﻬﻮ ﺑﺴﺒﺐ ﺿﻌﻒ ﺷﺨﺼﻴﺘﻪ ﻋﺎﺟﺰ ﻋﻦ َﺮْ ْ َ0ﻟِﻴَﺂ ُ ُﻫ ُﻢ
ِﻳﻦ َﻛﻔ ُﻟﻨﱡ ُﻮ ِ َﻟﱠﺬ َ
ﻟﺘﺼﺮ
ﻳﺨﺎ ﻟﺨﺮ
tﻣﻦ ﻟﺪ
gﻷﻣﺎ$ ُﻮ ﻳُ ْﺨ ِﺮ ُﺟﻮﻧَ ُﻬﻢ ﱢﻣ َﻦ ﻟﻨﱡﻮ ِ
ﻟﻄﺎﻏ ُ ﱠ
ﻟﺬ Vﻳﺠﺪ Nﻓﻲ ﻋﺰﻟﺘﻪ ﻟﻤﺼﻄﻨﻌﺔ ﻫﺬ
.Nﻗﺪ ِﻚ ْ َ0ﺻ َﺤ ُ
ﺎ1 ﺎ ْ ُ0ﻟَـﺌ َ ِ,ﻟَﻰ ﻟ ﱡﻈ ُﻠ َﻤ ِ
ﺑﻴﻦ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ $ﻣﻦ ﻻ ﻳﻜﻮ $ﻗﻮﻳﺎ ﻣﻊ ﴾
ﻟﻨﱠﺎ ِ ُﻫ ْﻢ ﻓِﻴ َﻬﺎ َﺧﺎﻟِ ُﺪ َ
ﻧﻔﺴﻪ nﺷﺨﺼﻴﺔ ﻗﻮﻳﺔ ﻻ ﻳﻤﻜﻨﻪ $ﻳﻮﺟﻪ )ﻟﺒﻘﺮ_.(257 :
ﻟﻤﺤﻴﻂ ﻟﺬ Vﻳﻌﻴﺶ ﻓﻴﻪ ﻣﻮﺟﻬﺔ ﺳﻠﻴﻤﺔ
،ﻻ
ﻳﻤﻜﻨﻪ $ﻳﺬﻟﻞ ﻟﺼﻌﺎ\ ﻟﺘﻲ ﺗﻌﺘﺮ; ﺳﺒﻴﻠﻪ،
85
ﺑﻞ ﻳﺒﻘﻰ ﻋﺎﺟﺰ ﺑﺎﺳﺘﻤﺮ@ ﻓﻲ ﺣﺎﺟﺔ _ﻟﻰ ﻣﻦ ﻳﺄﺧﺬ ﺑﻴﺪ .Nﻓﻤﻦ ﻻ ﻳﺘﻮﻛﻞ ﻋﻠﻰ ﷲ
ﻻ
ﻳﺴﺘﻤﺪ ﻟﻌﻮ
$ﻟﻘﻮ ,ﻣﻨﻪ ﻳﺸﻌﺮ ﺑﺎﻟﻮﺣﺪ
,ﻟﻌﺰﻟﺔ
ﻛﺄﻧﻪ ﻓﻲ ﻣﻮﺟﻬﺔ ﻟﻌﺎﻟﻢ ﺑﻤﻔﺮ
،Nﻟﻬﺬ
ﻟﺴﺒﺐ ﻓﻬﻮ ﻳﺨﺎ ﺑﺎﺳﺘﻤﺮ@ $ﻳﺨﺮ tﻣﻦ ﻟﻌﺎﻟﻢ ﻟﺬ Vﺻﻨﻌﻪ ﻟﻨﻔﺴﻪ.
ﺣﺎﻟﺔ ﻻﻛﺘﺌﺎ\ ﻫﺬ Nﻟﺘﻲ
ﺳﺒﺒﻬﺎ ﻟﺸﻌﻮ@ ﻟﺮ
ﻣﻨﺴﻲ ﻳﻤﻜﻦ $
ﺗﺆ Vﺑﺼﺎﺣﺒﻬﺎ _ﻟﻰ ﻻﺿﻄﺮ\.
ﻟﺤﺎﻻ ﻟﻤﺨﺼﻮﺻﺔ ﻟﺘﻲ ﻳﻤﺮ ﺑﻬﺎ
ﻷﺷﺨﺎ ﻟﻌﺎﻃﻔﻴﻮ $ﻫﻲ :ﻟﻌﺰﻟﺔ،
ﻟﺘﻮﺗﺮ ،ﺗﺪﻧﻲ ﻟﻤﻌﻨﻮﻳﺎ
ﻻﻧﻬﻴﺎ@
ﻟﻌﺼﺒﻲ
.ﻻ ﻳﻌﺪ wﻫﺆﻻ gﻟﻨﺎ`
ﺳﺒﺒﺎ ﻟﻠﺤﺰ .$ﻓﺎﻟﻔﺘﺎ ,ﻟﺘﻲ ﺗﺘﻨﺪ@ ﻋﻠﻴﻬﺎ
ﺻﺪﻳﻘﺘﻬﺎ ﻣﺜﻼ ﻗﺪ ﺗﻨﻔﻖ ﻟﻠﻴﻞ ﻓﻲ
ﻟﺒﻜﺎ
gﻓﻲ ﻟﺘﺴﺎ crﻋﻦ ﻟﺴﺒﺐ ﻟﺬV
ﻓﻊ ﺻﺪﻳﻘﺘﻬﺎ ﻟﻠﺘﻨﺪ@ ﺑﻬﺎ
،.ﺗﺘﺴﺎﻋﻞ
ﻷﺧﺮ kﻟﻤﺎ nﻟﻢ ﺗﻜﻦ ﻋﻴﻨﺎﻫﺎ ﻣﻠﻮﻧﺘﻴﻦ
ﻣﺜﻞ ﻋﻴﻨﻲ ﺻﺪﻳﻘﺘﻬﺎ
،ﻟﻤﺎ nﻟﻢ ﻳﻜﻦ
ﻗﻮﻣﻬﺎ ﻛﺜﺮ ﻃﻮﻻ .ﻓﻬﻲ ﺗﺸﻐﻞ ﺑﺎﻟﻬﺎ
ﺑﻤﺌﺎ ﻷﺳﺌﻠﺔ ﻟﺘﻲ ﺗﺆ@ﻗﺎ
ﺗﻘﺾ
ﻣﻀﺠﻌﻬﺎ
.ﻏﺎﻟﺒﺎ ﻣﺎ ﺗﺠﺪ ﻟﻮﺣﺪ ﻣﻦ
ﻫﺆﻻ gﻟﻨﺎ` ﺟﺎﻟﺴﺎ ﻓﻲ ﻟﻈﻼ
wﻫﻮ
ﻣﻨﻬﻤﻚ ﻓﻲ ﻧﻈﻢ ﻟﻘﺼﺎﺋﺪ ﻟﺤﺰﻳﻨﺔ
ﻟﻨﺎ zﻟﻌﺎﻃﻔﻴﻮ ﺗﻜﻮ ﻧﻔﺴﻴﺎﺗﻬﻢ ﻳﺎﺋﺴﺔ ﻣﻀﻄﺮﺑﺔ ،ﻫﻢ
ﻓﻲ ﻟﻌﺎ _Mﻗﺪ ﻧﻘﻄﻌﺖ ﺻﻠﺘﻬﻢ ﺑﺎﻟﺪﻳﻦ .ﷲ ﺗﻌﺎﻟﻰ ﻳﺪﻋﻮ 86
ﻟﻨﺎ, zﻟﻰ ﻟﺘﻮﻛﻞ ﻟﻌﻴﺶ ﻓﻲ ﻃﻤﺄﻧﻴﻨﺔ.
ﺻﺤﻴﻔﺔ ﺣﺮﻳﺖ 1996 .04 .14
ﻧﺘـﺤﺎ ﻟﺸـﺒﺎ1
ﺻﺤﻴﻔﺔ ﺑﻮﺳﻄﺔ 2000 .06 .26
ﺑــﺎ Tﻻﻧﺘﺤـﺎ
Milliyet
2001Gazetesi,
.01 .2121.01.2001
ﺻﺤﻴﻔﺔ ﻣﻠﻴﺖ
ﻧﺘــﺤﺎ ﻓﺘــﺎ_
ﺻﺮﺣﺖ
ﺑﺄﻧﻬﺎ ﻗﻠﻘﺔ
ﺛﻢ ﻧﺘﺤﺮ
87
ﻣﺤﺪﻗﺎ ﻓﻲ ﻟﺠﺪ@ $ﻟﺴﺎﻋﺎ ﻏﺎ@ﻗﺎ ﻓﻲ ﺣﻼ wﻟﻴﻘﻈﺔ
،ﻳﺘﻤﺸﻰ ﻓﻲ ﻟﻤﻄﺮ
ﻫﻮ ﻳﺘﻨﻬﺪ
ﺑﻤﺮ@
,ﻳﺒﻜﻲ ﺳﺮ
ﻋﻴﻨﺎ Nﻣﻐﺮ
@ﻗﺘﺎ $ﺑﺎﻟﺪﻣﻊ
ﻫﻮ ﻳﺘﺤﺪ ﺑﺼﻮ ﻣﺘﻬﺪ
.tﺗﺠﺪ
ﻟﻮﺣﺪ ﻳﺒﺎﻟﻎ ﻓﻲ ﺷﺮ\ ﻟﺨﻤﺮ
ﻟﺘﺪﺧﻴﻦ
.ﻟﺴﺒﺐ ﻓﻲ nﻟﻚ ﻛﻠﻪ ﻧﻬﻢ ﻳﻌﻴﺸﻮ $ﻓﻲ ﻋﺎﻟﻢ
ﺧﻠﻲ ﻣﻜﻔﺮ ﻣﻈﻠﻢ ﻳﻘﻮﻫﻢ _ﻟﻰ ﻋﺪ wﻻﻃﻤﺌﻨﺎ
$ﻟﺨﻠﻞ ﻟﻨﻔﺴﻲ
ﻟﺒﺪﻧﻲ
.ﻓﻲ ﻟﻮﻗﻊ ﻓﺈ$
ﻛﻞ ﻣﺎ ﻳﻠﺤﻖ ﻫﺆﻻ gﻣﻦ ﻟﺸﻘﺎ gﻫﻮ ﺑﺴﺒﺐ ﺳﻠﻮﻛﻬﻢ ﻟﺬ Vﻳﻐﻀﺐ ﷲ ﺳﺒﺤﺎﻧﻪ
ﺗﻌﺎﻟﻰ.
ﻻ ﺷﻚ $ﻫﺆﻻ gﻟﻨﺎ` ﻻ ﻳﺴﺘﻄﻴﻌﻮ $ $ﻳُﻐﻠّﻘﻮ ﻋﻠﻰ ﻧﻔﺴﻬﻢ ﻷﺑﻮ\
ﻳﻌﻴﺸﻮ ﻓﻲ
ﺑﻴﻮﺗﻬﻢ ﺑﻤﻌﺰ cﻋﻦ ﻟﻤﺠﺘﻤﻊ ،ﻫﻢ ﻣﻀﻄﺮ
$ﻟﻠﺘﻌﺎﻣﻞ ﻣﻌﻪ
ﻟﺨﻮ; ﻓﻴﻪ ،ﺑﻴﺪ ﻧﻬﻢ ﻳﺨﺎﻟﻄﻮ$
ﻣﻦ 0ﻧﻮ iﻟﺸﻄﺤﺎ ﻟﻌﺎﻃﻔﻴﺔ ﻣﺎ ﻳُﻘﺪ ﻋﻠﻴﻪ ﺑﻌﺾ ﻟﺸﺒﺎ 1ﻣﻦ ﻟﺘﻌﻠﻖ ﻟﺸﺪﻳﺪ
ﺑﺒﻌﺾ ﻧﺠﻮ "0ﻏﺎﻧﻲ ﻟﺒﻮ ،"1ﻓﻴﺪﺧﻠﻮ ﻓﻲ ﺣﺎﻻ ﻣﻦ ﻟﻐﻴﺒﻮﺑﺔ .ﻫﺬ -ﻟﻌﺎﻃﻔﻴﺔ
ﻛﺜﻴﺮ ﻣﺎ ﺗﻜﻮ ﺳﺒﺒﺎ ﻓﻲ ﺗﺼﺮﻓﺎ ﻏﻴﺮ ﻣﻌﻘﻮﻟﺔ r, ،ﻳُﺼﺎ 1ﺑﻌﺾ ﻟﺸﺒﺎ1
ﻟﺜﺎﺋﺮ_ ً
ﻛﺜﻴﺮ ﻣﺎ
ً ﻓﻲ ﻛﺢ ﻷﻏﺎﻧﻲ ﺑﺎﻹﻏﻤﺎ Tﻟﻐﻴﺒﻮﺑﺔ ﻓﻴﺤﻤﻠﻮ ,ﻟﻰ ﻟﻤﺴﺘﺸﻔﻴﺎ،
ﻟﺼﺤﻒ. ﺷﺎﻫﺪﻧﺎ rﻟﻚ ﻓﻲ ﻟﺘﻠﻔﺰﻳﻮ 0ﻋﻠﻰ ﺻﻔﺤﺎ ّ
88
ﻣﺠﺘﻤﻌﺎﺗﻬﻢ ﻟﺘﻲ ﻳﻌﻴﺸﻮ $ﻓﻴﻬﺎ ﺑﺤﺎﻟﺘﻬﻢ ﻟﻌﺎﻃﻔﻴﺔ ﻟﻤﻨﺤﺮﻓﺔ ﻫﺬ ،Nﻓﻴﻐﻀﺒﻮ $ﻷﻧﻰ ﻣﻼﺣﻈﺔ
ﻧﻘﺪ
ﻳﺴﺘﺠﻴﺒﻮ $ﻷﺑﺴﻂ ﺳﺘﻔﺰ
sﻳﺘﺼﻮ@
$ $ﻓﻲ ﻛﻞ ﻛﻼ wﻳﻘﺎ cﻟﻬﻢ ﻧﺘﻘﺎ
ﺳﺘﻨﻘﺎ ﻣﻦ ﺷﺄﻧﻬﻢ
،ﻻ ﻳﺴﺘﻨﺘﺠﻮ $ﻣﻦ ﻟﺤﺪﻳﺚ _ﻻ ﻣﺎ ﻗﺪ ﻳﻜﻮ $ﺳﺎ gﻟﻬﻢ .ﻫﻢ ﻳﻐﻀﺒﻮ$
ﻷﻧﻰ ﺳﺒﺐ
ﻳﺴﻮ gﻣﺰﺟﻬﻢ ﻓﺠﺄ .,ﺗﺮ kﻋﻴﻨﻬﻢ ﺗﻔﻴﺾ ﻣﻦ ﻟﺪﻣﻊ ﻣﺎ wﺑﺴﻂ ﻟﺤﻮ
ﻳﺠﻬﺸﻮ $ﺑﺎﻟﺒﻜﺎ gﻋﻨﺪﻣﺎ ﻳﺨﻠﻮ $ﺑﺄﻧﻔﺴﻬﻢ.
ﻗﺪ ﻳﺘﺴﺒﺐ ﻟﻐﻠﻮ ﻟﻌﺎﻃﻔﻲ ﻋﻨﺪ ﻟﺮﺟﺎ cﻓﻲ _ﺻﺎﺑﺘﻬﻢ ﺑﺄﻣﺮ; ﻋﻘﻠﻴﺔ ﺧﻄﻴﺮ
،,
ﻳﺪﻓﻌﻬﻢ _ﻟﻰ _ﻇﻬﺎ@ ﻧﺤﺮﻓﺎ
ﺷﺬ
nﺟﻨﺴﻲ ﻳﺼﻞ ﺑﻬﻢ ﺣﺪ ﻣﻤﺎ@ﺳﺔ ﻟﻠﻮ vﻣﻊ ﻏﻴﺮﻫﻢ ﻣﻦ
ﻟﺮﺟﺎ
.cﻫﺬ ﻻﻧﺤﺮ ﻟﺬ Vﻳﻘﻊ ﻓﻴﻪ ﻫﺆﻻ gﻷﺷﺨﺎ ﻳﻌﺒﺮ
$ﻋﻨﻪ
ﻓﻖ ﻃﺒﻴﻌﺔ ﻟﻤﺤﻴﻂ
ﻟﺬ Vﻳﻌﻴﺸﻮ $ﻓﻴﻪ ،ﻓﺈ $ﻛﺎ $ﻟﻤﺠﺘﻤﻊ ﻣﺘﻔﺴﺨﺎ ﻃﻠﻘﻮ ﻷﻧﻔﺴﻬﻢ ﻟﻌﻨﺎ
$ﻇﻬﺮ
ﻓﺴﺎ
ﺧﻼﻗﻬﻢ
ﻣﺰﺟﺘﻬﻢ $_
،ﻛﺎ $ﻟﻤﺠﺘﻤﻊ ﻏﻴﺮ nﻟﻚ ﺗﻘﻮﻗﻌﻮ ﺧﻞ ﻧﻔﺴﻬﻢ ﻳﺘﻌﺬﺑﻮ $ﺑﻨﺎ@
ﻓﺴﺎﻫﻢ .ﻓﺈ nﺗﻴﺤﺖ ﻟﻬﻢ ﻟﻔﺮﺻﺔ
ﺟﺪ
ﻧﻔﺴﻬﻢ ﻓﻲ ﻣﻜﺎ $ﻣﻨﺎﺳﺐ ﻧﻔﺠﺮ ﻋﻘﺪﻫﻢ
ﻟﻨﻔﺴﻴﺔ ﻓﺘﻤﺨﻀﺖ ﻋﻦ ﻣﻨﻜﺮ
ﻓﺤﺶ
@ ,gﻻ ﺣﺪ ﻟﻬﺎ
.ﻫﺬ Nﻟﻤﻈﺎﻫﺮ ﻟﻐﺮﻳﺒﺔ ﺗﻨﺘﺸﺮ
ﻟﻴﻮ wﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﻟﻤﺠﺘﻤﻌﺎ.
ﻓﻲ ﻟﻘﺮ $lﻟﻜﺮﻳﻢ ﻳﺸﻴﺮ ﷲ _ﻟﻰ ﺳﻮ gﻋﺎﻗﺒﺔ ﻫﺬ ﻻﻧﺤﺮ ﻟﺠﻨﺴﻲ ﻣﻦ ﺧﻼc
,ﻷﺷﺨﺎ 7ﻟﺬﻳﻦ ﺗﺴﻴﻄﺮ ﻋﻠﻴﻬﻢ
ﻟﻌﻮﻃﻒ ﻳﺘﻘﻮﻗﻌﻮ ﻋﻠﻰ 0ﻧﻔﺴﻬﻢ
ﻳﻨﺰ ﺑﻌﻴﺪ ﻋﻦ ﻵﺧﺮﻳﻦ ﻓﻲ ﺣﺎﻟﺔ ﻣﻦ
ﻻﺿﻄﺮ 1ﻳﻌﻤﺪ 0ﺣﻴﺎﻧﺎ ,ﻟﻰ ﺗﺠﺎE
ﺟﻤﻴﻊ ﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ ﻳﺨﻮﺿﻮ ﺣﻴﺎ_
ﻣﻠﺆﻫﺎ ﻟﺸﺬ rﻻﻧﺤﺮ} .ﻟﺼﻮ_
ﻟﻤﻮEﻳﺔ ﺗﺒﻴﻦ ﻣﺸﻬ ًﺪ ﻟﻤﺴﻴﺮ_ ﻟﻤﺠﻤﻮﻋﺔ
ﻣﻦ ﻟﺸﻮ rﺟﻨﺴﻴﺎ .ﻫﺬ ﻧﻤﻮ rﻋﻠﻰ
ﻻﻧﺤﻄﺎ ﻷﺧﻼﻗﻲ ﻟﺬ\ ﺗﺮ tMﻓﻴﻪ
ﻫﺆﻻ.T
89
ﻟﻜﻠﻤﺎ ﻟﺘﻲ ﻗﺎﻟﻬﺎ ﻧﺒﻲ ﷲ ﻟﻮ vﻟﻘﻮﻣﻪ:
ﻮ ﻟْﻔ ِ
َﺎﺣ َﺸ َﺔ َﻣﺎ ﺎ Oﻟِ َﻘ ْﻮ ِﻣ ِﻪ َ0ﺗَْﺄﺗُ َ
﴿ َﻟُﻮ ًﻃﺎ َ rْ ِ,ﻗ َ
ِﻴﻦ ِ,ﻧﱠ ُﻜ ْﻢ ﻟَﺘَْﺄﺗُ َ
ﻮ ِﻦ َ َ0ﺣ ٍﺪ ﱢﻣﻦ ﻟْ َﻌﺎﻟَﻤ َ َﻜﻢ ﺑِ َﻬﺎ ﻣ ْ َﺳﺒَﻘ ُ
ﻟﻨﱢ َﺴﺎ Tﺑَ ْﻞ َ0ﻧﺘُ ْﻢ َﻗ ْﻮ ٌ
ﺎَ Oﺷ ْﻬ َﻮ ً_ ﱢﻣﻦ ُِ Mﻟﺮ َﺟ َﱢ
ﻮ ﴾ )ﻷﻋﺮ}.(81-80 / ﱡﻣ ْﺴ ِﺮ ُﻓ َِ
ﻟﺤﻖ $ﻻﺑﺘﻌﺎ ﻋﻦ ﻫﺪ kﷲ
ﺗﺒﺎ
ﻟﺸﻴﻄﺎ $ﻫﻮ ﻟﺬ Vﻳﺴﻠﻚ ﻟﻨﺎ` ﻓﻲ ﺣﻤﺄ ,ﻫﺬ
ﻟﺴﻠﻮ~ ﻟﻔﺎﺿﺢ
.ﻳﺤﺬ@ ﷲ ﻟﻨﺎ` ﻓﻲ ﻟﻘﺮ $lﻣﻦ
ﻣﻐﺒﺔ ﻻﻧﺴﻴﺎ
@
gﺳﺎ
` ﻟﺸﻴﻄﺎ $ﻓﻴﻘﻮ:c
ﻼ ًﻻ َﺣ َ ِﻤﺎ ﻓِﻲ َﻷ ْ ِ ﺎُ zﻛ ُﻠﻮْ ﻣ ﱠ﴿ ﻳَﺎ َ0ﻳﱡ َﻬﺎ ﻟﻨﱠ ُ
ﺎ ِ,ﻧﱠ ُﻪ ﻟَ ُﻜ ْﻢ َﻋ ُﺪ ﱞ
ﻟﺸ ْﻴ َﻄ ِ
ﱠ َﻃﻴﱢﺒﺎً َ َﻻ ﺗَﺘﱠﺒِ ُﻌﻮْ ُﺧ ُﻄ َﻮ ِ
,ﻟﻨﺎ zﻟﺬﻳﻦ ﻳﺘﺨﻠﻮ ﻋﻦ ﻧﻮ ﻟﻌﻘﻞ ﻟﻤﻨﻄﻖ
َﺤ َﺸﺎ َ0َ Tﺗَﻘُﻮﻟُﻮْ ِﻴﻦ ِ,ﻧﱠ َﻤﺎ ﻳَْﺄ ُﻣ ُﺮ ُﻛ ْﻢ ﺑ ﱡ
ِﺎﻟﺴﻮ َِ Tﻟْﻔ ْ ﱡﻣﺒ ٌ ﻳﻘﻌﻮ ﻓﺮﻳﺴﺔ ﻟﻠﻌﻮﻃﻒ ،ﻳﺒﺪ ﺣﻴﺎ_ ﺗﺘﻤﻴﺰ
َﻋ َﻠﻰ ﷲﱢ َﻣﺎ َﻻ ﺗَ ْﻌ َﻠ ُﻤ َِ
ﻮ ﴾ ﺑﺎﻻﻧﺤﺮ}.
)ﻟﺒﻘﺮ_.(169-168 /
_ $ﺟﻤﻴﻊ ﺷﻜﺎ cﻟﺮ
ﻣﻨﺴﻴﺔ
ﻟﻐﻠﻮ ﻟﻌﺎﻃﻔﻲ
ﻟﺘﻲ nﻛﺮﻧﺎﻫﺎ ﻓﻲ ﻟﺼﻔﺤﺎ ﻟﺴﺎﺑﻘﺔ ﺗﻨﻄﺒﻖ ﺑﺪ@ﺟﺔ ﻣﻌﻴﻨﺔ ﻋﻠﻰ ﻛﺎﻓﺔ ﻷﺷﺨﺎ ﻟﺬﻳﻦ
ﺗﻨﻜﺮ
ﻟﻠﻌﻘﻞ
ﺳﻠﻤﻮ sﻣﺎ wﻣﻮ@ﻫﻢ ﻟﻠﻌﻮﻃﻒ
.ﻳﻤﻜﻦ $ﻧﺄﺧﺬ ﻋﻠﻰ nﻟﻚ ﻣﺜﺎ cﻹﻧﺴﺎ$
ﻟﻌﺼﺒﻲ ﺳﺮﻳﻊ ﻟﺘﻮﺗﺮ
ﻟﻬﻴﺠﺎ ،$ﻓﺒﺎﻟﺮﻏﻢ ﻣﻦ ﻧﻪ ﻳﻈﻬﺮ ﺧﺸﻮﻧﺔ
ﻏﻠﻈﺔ ﻓﻲ ﺣﺎﻻ ﻏﻀﺒﻪ
_ﻻ ﻧﻪ ﺑﺬﻟﻚ ﻳﺨﻔﻲ ﺣﻘﻴﻘﺔ ﻋﺎﻃﻔﻴﺘﻪ ﻟﻤﻔﺮﻃﺔ
ﻋﺠﺰ Nﺑﻠﺒﺎ` ﻟﻐﻀﺐ
ﻟﻌﺼﺒﻴﺔ .ﻓﻤﺜﻞ ﻫﺬ
ﻟﺸﺨﺺ ﻗﺪ ﺗﺼﻴﺒﻪ ﻓﺠﺄ ,ﻣﻮﺟﺔ ﻣﻦ ﻟﺒﻜﺎ
gﻳﻮﻗﻊ ﻧﻔﺴﻪ ﻓﻲ ﻣﻮﺿﻊ ﻟﻀﻌﻔﺎ gﻟﻌﺎﺟﺰﻳﻦ.
ﻣﻌﺮ; ﻟﻺﺻﺎﺑﺔ ﺑﺂﻓﺔ ﺿﻌﻒ
ﻟﺤﻖ $ﻛﻞ ﻣﺤﺮ
wﻣﻦ ﻹﻳﻤﺎ
$ﻣﻦ ﺣﻜﻤﺔ ﻟﻤﺆﻣﻦ ّ
90
ﻟﻌﻘﻞ
ﻟﺸﺨﺼﻴﺔ ﻟﻨﺎﺷﺊ ﻣﻦ ﻟﻐﻠﻮ ﻟﻌﺎﻃﻔﻲ ﻟﺬ Vﻳﺘﺠﻠﻰ ﻓﻲ ﺷﻜﺎ cﻣﺨﺘﻠﻔﺔ ﻣﻦ ﻟﺴﻠﻮ~
ﻟﻤﻨﺤﺮ ﺑﺤﺴﺐ ﻟﻈﺮ
ﻟﺒﻴﺌﺔ
ﻟﻮﺿﻊ ﻟﻤﺎﺛﻞ.
_ $ﻟﺮ
ﻣﻨﺴﻴﺔ lﻓﺔ ﻗﺪ ﺳﻠﻢ ﻣﻨﻬﺎ ﻟﻤﺆﻣﻨﻮ $ﻟﺬﻳﻦ ﻋﻤﺮ ﻗﻠﻮﺑﻬﻢ ﺑﺎﻹﻳﻤﺎ $ﺑﺎﷲ
ﻟﺨﻮ ﻣﻨﻪ
.ﻻ ﻳﺴﺘﻄﻴﻊ ﻟﺸﻴﻄﺎ $ $ﻳﺴﺘﺨﺪ wﺳﻼ Gﻟﺮ
ﻣﻨﺴﻴﺔ ﺿﺪ ﻟﻤﺆﻣﻦ ﻷ$
ﻟﻤﺆﻣﻦ ﻣﺤﺼﻦ ﺿﺪ ﻫﺬ ﻟﺴﻼ ،Gﻳﻘﻮ cﷲ ﺗﻌﺎﻟﻰ:
ِﻳﻦ ﴾ ِﻢ ُﺳ ْﻠ َﻄﺎ ٌ ِ,ﻻﱠ َﻣ ِﻦ ﺗﱠﺒَ َﻌ َﻚ ﻣ َ
ِﻦ ﻟْ َﻐﺎ َِ ﺲ ﻟَ َﻚ َﻋ َﻠ ْﻴﻬ ْ
ِ ﻋِﺒَﺎ \ِMﻟَْﻴ َ
﴿ ,ﱠ
)ﻟﺤﺠﺮ.(42 /
ﻓﺎﻟﻤﺆﻣﻨﻮ $ﻳﻤﻠﻜﻮ $ﺷﺨﺼﻴﺎ ﻗﻮﻳﺔ
ﻋﺰﺋﻢ ﺻﻠﺒﺔ
ﺛﻘﺔ ﻓﻲ ﻟﻨﻔﺲ
،ﻫﻲ ﺻﻔﺎ
ﺗﻨﺒﻊ ﻣﻦ _ﻳﻤﺎﻧﻬﻢ ﻟﻤﺘﻴﻦ
@ﺗﺒﺎﻃﻬﻢ ﺑﺎﻟﻘﺮ $lﻟﻜﺮﻳﻢ
ﺣﺘﻜﺎﻣﻬﻢ _ﻟﻰ ﻟﻌﻘﻞ
ﻟﺤﻜﻤﺔ.
_ $ﻓﻜﺮ ,ﻟﺤﺐ ﻟﺮ
ﻣﻨﺴﻲ ﺗﻨﺘﺸﺮ ﺑﺸﻜﻞ ﻛﺒﻴﺮ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ ﻟﺘﻲ ﺗﻐﻠﺐ ﻋﻠﻴﻬﺎ
ﻟﻌﺎﻃﻔﺔ
.ﻳﻌﻴﺶ ﻟﻨﺎ` ﻓﻲ ﻫﺬ Nﻟﻤﺠﺘﻤﻌﺎ ﻟﺤﺎﻻ ﻟﺮ
ﻣﻨﺴﻴﺔ ﺑﺪ@ﺟﺎ ﻣﺘﻔﺎ
ﺗﺔ ،ﻓﺘﻤﺘﺪ
ﻣﻦ ﻟﻌﻼﻗﺎ ﻟﻌﺎﺋﻠﻴﺔ _ﻟﻰ ﻋﻼﻗﺎ ﻟﺼﺪﻗﺔ
،ﻟﻌﻞ ﻛﺜﺮ ﻫﺬ Nﻟﻤﻈﺎﻫﺮ ﻧﺘﺸﺎ@ ﻫﻲ ﻋﻼﻗﺔ
ﻟﺤﺐ ﺑﻴﻦ ﻟﺮﺟﻞ
ﻟﻤﺮ.,
ﻓﻜﺮ ,ﻟﺤﺐ ﻟﺮ
ﻣﻨﺴﻲ ﻟﺘﻲ ﺗﻨﺘﺸﺮ ﻋﻠﻰ ﻧﻄﺎ
ﺳﻊ
،ﺗﻌﺪ ﻟﺴﺒﺐ ﻓﻲ ﻟﻜﺜﻴﺮ ﻣﻦ
ﻻﻧﺤﺮﻓﺎ ﺳﻮ ﻧﻔﺮ ﻟﻬﺎ ﻗﺴﻤﺎ ﺧﺎﺻﺎ ﺑﻬﺎ.
91
ﻓﻜﺮ_ ﻟﺤﺐ ﻟﺮﻣﻨﺴﻲ
ﷲﱢ َ0ﻧ َﺪ ًMﻳُ ِﺤﺒﱡﻮﻧَ ُﻬ ْﻢ
ﺎَ zﻣﻦ ﻳَﺘﱠ ِﺨ ُﺬ ﻣِﻦ ُِ M ِﻦ ﻟﻨﱠ ِ ﴿ َﻣ َ
ِﻳﻦ َ #ﻣﻨُﻮْ َ َ0ﺷ ﱡﺪ ُﺣﺒָדﺎ ﱢﷲﱢ َﻟَ ْﻮ ﻳَ َﺮ tﻟﱠﺬ َ
ِﻳﻦ َﻛ ُﺤ ﱢﺐ ﷲﱢ َﻟﱠﺬ َ
َ0 1ﱠ ﻟْ ُﻘ ﱠﻮ َ_ ِﷲﱢ َﺟﻤِﻴﻌﺎً َ َ0ﱠ ﷲﱠ
َﻇ َﻠ ُﻤﻮْ rْ ِ,ﻳَ َﺮ ْ َ ﻟْ َﻌ َﺬ َ
َﺷﺪِﻳ ُﺪ ﻟْ َﻌ َﺬ ِ
) ﴾ 1ﻟﺒﻘﺮ_.(165 /
92
ﻳﺤﺴﻦ ﺑﻨﺎ ﻗﺒﻞ $ﻧﺘﺤﺪ ﻋﻦ ﻣﻔﻬﻮ wﻟﺤﺐ ﻟﺮ
ﻣﻨﺴﻲ $ﻧﺒﻴﻦ ﺣﻘﻴﻘﺔ ﻣﻔﻬﻮw
ﻟﺤﺐ ﻋﻨﺪ ﻟﻤﺆﻣﻨﻴﻦ $_ .ﻟﻤﺆﻣﻦ ﻳﺪ@~ $ﷲ ﻫﻮ ﻣﻌﺒﻮ Nﻷ
ﺣﺪ ﻓﻴﺘﻮﺟﻪ _ﻟﻴﻪ ﺑﻘﻠﺐ ﻋﺎﻣﺮ
ﺑﺎﻟﺤﺐ
.ﻻ ﻏﺮﺑﺔ ﻓﻲ nﻟﻚ ،ﻓﺎﷲ ﻫﻮ ﻟﺬ Vﺧﻠﻘﻪ
ﻫﺪ
Nﻧﻌﻢ ﻋﻠﻴﻪ ﺑﺎﻟﻌﻘﻞ
ﺳﺒﻎ ﻋﻠﻴﻪ
ﻣﻦ ﻋﻠﻴﻪ ﺑﺠﻤﻴﻊ ﻣﺎ ﻳﺤﺘﺎ_ tﻟﻴﻪ
ﻫﻮ ﻟﺬ Vﻳﻮﻟﻲ ﻋﻠﻴﻪ
ﻧﻌﻤﻪ ﻇﺎﻫﺮ
,ﺑﺎﻃﻨﺔ ،ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻗﺪ ّ
ﺧﻴﺮﺗﻪ ،ﻓﻔﻲ ﻫﺬ Nﻟﺪﻧﻴﺎ ﻣﺎ ﻻ ﻳﺤﺼﻰ
ﻻ ﻳﻌﺪ ﻣﻦ ﻟﻨﻌﻢ
.ﻟﻌﺒﺪ ﺣﻴﻦ ﻳﺨﻀﻊ ﻹ@ ,ﺧﺎﻟﻘﻪ
ﻳﻜﻮ $ﻣﺴﺘﺤﻘﺎ ﻟﺤﺐ ﷲ
@ﺿﺎ Nﻷﺑﺪ
.Vﻋﻠﻴﻪ ﻓﺈ $ﷲ ﻫﻮ ﻟﺬ Vﻳﺴﺘﺤﻖ ﻣﺤﺒﺔ ﻟﻤﺆﻣﻨﻴﻦ
$ﺳﺎﺋﺮ ﻷﺷﻴﺎ ،gﻳﻘﻮ cﷲ ﺗﻌﺎﻟﻰِ,َ ﴿ :ﻟَﻰ َﺑﱢ َﻚ َﻓﺎ ْﻏ ِْ
َﺐ ﴾ )ﻟﺸﺮ.(8 /
ﻟﺤﺐ ﻟﺬ Vﻳﺸﻌﺮ ﺑﻪ ﻟﻨﺎ` ﺗﺠﺎ Nﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻳﻨﺒﻐﻲ $ﻳﻜﻮ $ﷲ
ﻓﻲ ﷲ.
ﻓﻴﺤﺐ ﻟﻤﺆﻣﻦ ﻷﺷﺨﺎ ﻟﺬﻳﻦ ﻳﺪﻳﻨﻮ $ﷲ ﺑﺎﻟﻄﺎﻋﺔ
،ﻫﺬ ﻫﻮ ﻟﺤﺐ ﻟﺤﻘﻴﻘﻲ ﻷﻧﻪ ﺣﺐ
ﻟﺼﻔﺎ ﷲ ﻟﺘﻲ ﺗﺘﺠﻠﻰ ﻓﻲ ﻫﺆﻻ gﻟﻨﺎ`
.ﻣﻦ ﻷﺳﺒﺎ\ ﻟﻤﺜﻴﺮ ,ﻟﻌﺎﻃﻔﺔ ﻟﺤﺐ ﺧﻞ
ﻹﻧﺴﺎ $ﻣﺎ ﻳﺮ Nﻟﺸﺨﺺ ﻓﻲ ﻟﻄﺮ ﻟﻤﻘﺎﺑﻞ ﻣﻦ ﺟﻤﺎ cﺧﺎ@ ﻻ ﻳﻤﻠﻚ ﻧﻔﺴﻪ _Ngs
ﻓﻴﻘﻊ ﻓﻲ ﺣﺒﻪ ،ﻓﺈ
nﺟﺪ ﻫﺬ ﻟﺸﻌﻮ@ ﺳﺘﺠﺎﺑﺔ ﻣﻦ ﻟﻄﺮ ﻟﻤﻘﺎﺑﻞ ﺗﻮﻃﺪ nﻟﻚ ﻟﺤﺐ
ﺟﺮﻓﻬﻤﺎ ﻓﻲ ﻗﺎ@\
ﺣﺪ .ﻟﻜﻦ ﻳﻨﺒﻐﻲ $ﻳﻜﻮ $ﻟﻤﻬﻢ ﻫﻨﺎ ﺗﻮﺟﻴﻪ ﻋﺎﻃﻔﺔ ﻟﺤﺐ ﻫﺬ_ Nﻟﻰ
ﻣﺴﺘﺤﻘّﻬﺎ
ﻫﻮ ﺻﺎﺣﺐ ﻟﻌﻠﻢ
ﺧﺎﻟﻖ ﻟﺠﻤﺎ
cﻣﺼﺪ@ .Nﻓﻌﻨﺪﻣﺎ ﻳﻌﺮ ﻹﻧﺴﺎ $ﻣﺼﺪ@
ﻟﺠﻤﺎ
cﺧﺎﻟﻘﻪ
ﺻﻔﺎﺗﻪ ﻳﺪ@~ $ﺟﻤﻴﻊ ﻣﺎ ﻳﺮ Nﻣﻦ @
ﻋﺔ
_ﺑﺪ _ﻧﻤﺎ ﻳﻤﺜﻞ ﺻﻮ@ ﻣﺘﻌﺪ,
ﻟﺘﺠﻠﻴﺎ ﻟﻘﺪ@ ,ﻹﻟﻬﻴﺔ .ﻓﻬﺬ Nﻟﺼﻔﺎ ﻹﻟﻬﻴﺔ ﻟﻌﻈﻴﻤﺔ ﺗﺘﺠﻠﻰ ﺑﺄﺷﻜﺎ cﺷﺘﻰ ﻓﻲ ﻋﺒﺎN
ﺗﻨﻌﻜﺲ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﻣﺨﻠﻮﻗﺎﺗﻪ.
ﻟﻬﺬ Nﻷﺳﺒﺎ\ ﺟﻤﻴﻌﺎ ﻳﻨﺒﻐﻲ $ﻻ ﻳُﺨﺘﺺ 0ﺣﺪ ﻣﻦ Mﷲ ﺑﺎﻟﺤﺐ
.ﻟﺤﺐ ﻟﺬV
ﻧﺸﻌﺮ ﺑﻪ ﺗﺠﺎ Nﺑﻌﺾ ﻷﺷﻴﺎ gﻳﻨﺒﻐﻲ $ﻳﻜﻮ $ﺑﺎﻋﺘﺒﺎ@ Nﻣﻦ ﺗﺠﻠﻴﺎ ﻟﻘﺪ@ ,ﻹﻟﻬﻴﺔ .ﻣﺎ _n
ﺣﺐ ﻹﻧﺴﺎ $ﺷﺨﺼﺎ
ﺷﻴﺌﺎ ﻣﺎ ﺑﻤﻌﺰ cﻋﻦ ﷲ ﺗﻌﺎﻟﻰ
ﻧﻈﺮ _ﻟﻴﻪ ﻋﻠﻰ ﻧﻪ
ﺟﻮ ﻣﺴﺘﻘﻞ
ﻋﻨﻪ
،ﺣﺒﻪ ﻛﺤﺒﻪ ﷲ
ﺷﺪ ﺣﺒﺎ ﻓﺈn $ﻟﻚ ﻳﺼﺒﺢ ﻣﻦ ﻇﻬﺮ ﻋﻼﻣﺎ ﻟﺸﺮ~.
ﻫﻨﺎ~ ﻟﻮ $ﺷﺘﻰ ﻣﻦ ﻟﻮﺛﺘﻴﺔ ﻟﺘﻲ ﺗﺸﻴﻊ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ
ﺗﻨﺸﺄ ﻣﻦ ﻟﺤﺐ ﻟﻜﺎ\n
93
ﻏﻴﺮ ﻟﻤﺸﺮ
$_ .ﺗﻘﺪﻳﺲ ﻟﻤﺮ gﻷﺑﻴﻪ
ﻷﺑﻨﻪ
ﻷﺳﺮﺗﻪ
ﻷﺳﻼﻓﻪ ﺑﺸﻜﻞ ﻣﻨﻔﺼﻞ ﻋﻦ
ﺣﺐ ﷲ _ﻧﻤﺎ ﻫﻮ ﺗﻌﺒﻴﺮ ﻋﻦ ﺷﻜﺎ cﻟﺤﺐ ﻟﺨﺎﻃﺊ
ﻏﻴﺮ ﻟﻤﺸﺮ
.ﻓﻲ ﻵﻳﺔ ﻧﺎ Nﻳﺒﻴﻦ
ﻧﺒﻲ ﷲ _ﺑﺮﻫﻴﻢ ﻋﻠﻴﻪ ﻟﺴﻼ wﻛﻴﻒ $ﺣﺐ ﻟﻮﺛﻨﻴﻴﻦ ﻟﺒﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻗﺪ
ﻗﻌﻬﻢ ﻓﻲ ﻹﻋﺮ;
ّ
ﻋﻦ ﷲ
ﺗﺨﺎ nﺻﻨﺎ wﻳﺘﻮﺟﻬﻮ_ $ﻟﻴﻬﺎ ﺑﺎﻟﻌﺒﺎ ،,ﻳﻘﻮ_ cﺑﺮﻫﻴﻢ ﻋﻠﻴﻪ ﻟﺴﻼ:w
ِﻜ ْﻢ ﻓِﻲ ﻟْ َﺤﻴَﺎ ِ_ ﻟ ﱡﺪﻧْﻴَﺎ ﺛ ﱠُﻢ ﻳَ ْﻮ َ ﱠ
ﷲِ ْ َ0ﺛَﺎﻧًﺎ ﱠﻣ َﻮ ﱠ _َ Mﺑَْﻴﻨ ُ ﺎِ, Oﻧﱠ َﻤﺎ ﺗﱠ َﺨ ْﺬﺗُﻢ ﱢﻣﻦ ُِ M ﴿ َ َﻗ َ
ﻛ ُﻢ ﻟﻨﱠﺎ ُ َ َﻣﺎ ﻟَ ُﻜﻢ ﱢﻣﻦ ﺾ َﻳَ ْﻠ َﻌ ُﻦ ﺑَ ْﻌ ُﻀ ُﻜﻢ ﺑَ ْﻌ ًﻀﺎ َ َﻣ ْﺄ َ ُ ُﺮ ﺑَ ْﻌ ُﻀ ُﻜﻢ ﺑِﺒَ ْﻌ ٍ
ﻟْﻘِﻴَﺎ َﻣ ِﺔ ﻳَ ْﻜﻔ ُ
ﻳﻦ ﴾ )ﻟﻌﻨﻜﺒﻮ.(25 / ﻧﱠ ِ
ﺎﺻ ِﺮ َِ
ﻫﻜﺬ ﻳﺨﺒﺮﻧﺎ ﻟﻘﺮ $lﻛﻴﻒ $ﻫﺬ Nﻟﻤﻮ ,ﺳﺘﺘﺤﻮ_ cﻟﻰ ﻋﺪ
,ﺷﻨﺂ $ﻓﻲ
ﻋﺮﺻﺎ ﻟﻘﻴﺎﻣﺔ
.ﻟﺴﺒﺐ $ﻟﻨﺎ` ﺣﻴﻦ ﻳﻬﻴﻤﻮ $ﺑﺒﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻓﺈﻧﻬﻢ ﻓﻲ ﻟﻮﻗﻊ ﻳﻤﺎ@ﺳﻮ$
ﻟﻮﺛﻨﻴﺔ
ﻫﻮ ﻣﺎ ﺳﻮ ﻳﺮﻳﻬﻢ ﻓﻲ ﻋﺬ\ ﻣﻘﻴﻢ ﻳﻮ wﻟﻘﻴﺎﻣﺔ ،ﻣﺎ ﻟﻤﺆﻣﻨﻮ $ﻓﺈ $ﻗﻠﻮﺑﻬﻢ ﻻ
ﺗﻘﺒﻞ $ﺗﺤﺐ _ﻧﺴﺎﻧﺎ
ﺷﻴﺌﺎ ﻣﻦ ﻷﺷﻴﺎ gﻛﺤﺐ ﷲ
ﺷﺪ ﺣﺒﺎ
،ﻓﻲ ﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ ﻳﺒﻴﻦ
ﷲ ﺗﻌﺎﻟﻰ ﻣﺼﻴﺮ ﻣﻦ ﻳﺸﺮ~ ﻣﻊ ﷲ ﻧﺎﺳﺎ lﺧﺮﻳﻦ ﻓﻲ ﻟﻤﻮ:,
ﷲﱢ َ0ﻧ َﺪ ًMﻳُ ِﺤﺒﱡﻮﻧَ ُﻬ ْﻢ َﻛ ُﺤ ﱢﺐ ﷲﱢ َﻟﱠﺬ َ
ِﻳﻦ َ #ﻣﻨُﻮْ ﺎَ zﻣﻦ ﻳَﺘﱠ ِﺨ ُﺬ ﻣِﻦ ُِ M ِﻦ ﻟﻨﱠ ِ ﴿ َﻣ َ
َ0 1ﱠ ﻟْ ُﻘ ﱠﻮ َ_ ِﷲﱢ َﺟﻤِﻴﻌﺎً َ َ0ﱠ ﷲﱠ َ َ0ﺷ ﱡﺪ ُﺣﺒָדﺎ ﱢﷲﱢ َﻟَ ْﻮ ﻳَ َﺮ tﻟﱠﺬ َ
ِﻳﻦ َﻇ َﻠ ُﻤﻮْ rْ ِ,ﻳَ َﺮ ْ َ ﻟْ َﻌ َﺬ َ
َﺷﺪِﻳ ُﺪ ﻟْ َﻌ َﺬ ِ
) ﴾ 1ﻟﺒﻘﺮ_.(165 /
ﺗﻮﺿﺢ ﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ $ﻟﻤﺆﻣﻨﻴﻦ ﻳﺤﺒﻮ $ﷲ ﻛﺜﺮ ﻣﻦ Vﺷﻲl gﺧﺮ
،ﻣﻌﻨﻰ ﻫﺬ
ﻻ ﻳﻤﻜﻦ ﻟﻘﻮ $ cﻟﺬﻳﻦ ﺗﻮﺟﺪ ﻓﻲ ﻗﻠﻮﺑﻬﻢ ﻣﺤﺒﻮﺑﺎ ﺧﺮ kﻏﻴﺮ ﷲ ﻫﻢ ﻟﻤﺆﻣﻨﻴﻦ
.ﻣﻦ
ﻳﻘﻮ cﻏﻴﺮ nﻟﻚ ﻳﻜﻮ_ $ﻣﺎ ﻏﻴﺮ ﺻﺎ ﻓﻲ _ﻳﻤﺎﻧﻪ
ﻟﻢ ﻳﻌﺮ ﷲ ﺣﻖ ﻣﻌﺮﻓﺘﻪ
.ﻟﺬ Vﻳﻔﻬﻢ
ﻣﻦ ﻧﻬﺎﻳﺔ ﻵﻳﺔ $ﻟﻤﺸﺮﻛﻴﻦ ﻧﺎ` ﻟﻢ ﻳﻌﺮﻓﻮ ﷲ ﻣﻌﺮﻓﺔ ﺟﻴﺪ
,ﻟﻬﻢ ﺑﻪ ﻣﻌﺮﻓﺔ ﻣﺸﻮﻫﺔ
ﻧﺎﻗﺼﺔ.
ﻫﺆﻻ gﻟﻨﺎ` ﻟﻢ ﻳﻘﺪ@
ﷲ ﺣﻖ ﻗﺪ@ُ ﴿ Nﻗ ْﻞ ََ0ﻓ َﻐ ْﻴ َﺮ ﷲ ﺗَْﺄ ُﻣ ُﺮﻧِﻲ ْ َ0ﻋﺒُ ُﺪ َ0ﻳﱡ َﻬﺎ َ
ﻟﺠﺎ ِﻫ ُﻠ َ
ﻮ
94
ِﻦ ْ َ0ﺷ َﺮ ْﻛ َﺖ ﻟَﻴَ ْﺤﺒَ َﻄ ﱠﻦ َﻋ ُﻤ َﻠ َﻚ َﻟَﺘَ ُﻜﻮﻧَ ﱠﻦ ﻣ َ
ِﻦ ِﻚ ﻟَﺌ ْ
ِﻦ َﻗ ْﺒﻠ َ ِﻟﻴ َﻚ َِ,ﻟَﻰ ﻟﺬ َ
ِﻳﻦ ﻣ ْ َﺪ ِ ُ0
ﺣﻲ ْ , َﻟَﻘ ْ
ﻳﻦ ﴾ ﻟﺰﻣﺮ
.65-64 /ﻟﺬﻟﻚ ﻓﻬﻢ ﻳﻮﺟﻬﻮ $ﻣﺸﺎﻋﺮ ﻟﻤﻮ_ ,ﻣﺎ _ﻟﻰ ﻧﻔﺴﻬﻢ
ﻟﺨ ِ
ﺎﺳ ِﺮ َِ َ
_ﻟﻰ ﻧﺎ` lﺧﺮﻳﻦ ﻣﺜﻞ ﻵﺑﺎ
gﻷﺑﻨﺎ
gﻹﺧﻮ
,ﻷ
t
sﻟﺰ
ﺟﺎ
_ﻟﻰ ﻧﺎ`
ﻳﻌﺘﺒﺮ
ﻧﻬﻢ ﻗﺪ
,ﻓﻲ ﺣﻴﺎﺗﻬﻢ
_ﻟﻰ ﻧﺎ` ﻗﺪ ﻧﺒﻬﺮ
ﺑﻬﻢ
ﺧﻄﻔﻮ ﺑﺼﺎ@ﻫﻢ
.ﺑﻌﺾ ﻟﻨﺎ`
ﻳﺘﻌﻠﻘﻮ $ﺑﺄﺷﻴﺎ gﺧﺮ_ kﻟﻰ ﺟﺎﻧﺐ ﻣﺤﺒﻮﺑﻴﻬﻢ ﻫﺆﻻ
،gﻗﺪ ﺗﻜﻮ $ﺷﻴﺎ gﻣﺤﺴﻮﺳﺔ ﻣﺜﻞ ﻟﻤﺎc
ﻟﺒﻴﺖ
ﻟﺴﻴﺎ@
,ﺷﻴﺎ gﺧﺮ kﻏﻴﺮ ﻣﺤﺴﻮﺳﺔ ﻣﺜﻞ ﻟﺠﺎ
Nﻟﺴﻤﻌﺔ
ﻟﻤﻜﺎﻧﺔ.
ﺻﻔﻮ ,ﻟﻘﻮ $ cﻟﺤﺐ ﻟﺬ Vﻻ ﻳﺴﺘﺮﺷﺪ ﺑﺎﻹﻳﻤﺎ_ $ﻧﻤﺎ ﻫﻮ ﺿﺮ\ ﻣﻦ ﻟﻮﺛﻨﻴﺔ ﻷ $ﻓﻴﻪ
ﻧﺴﺒﺔ ﻷﻟﻮﻫﻴﺔ ﻟﻐﻴﺮ ﷲ
.ﻫﻮ ﺑﻬﺬ ﻟﻮﺻﻒ ﺣﺐ @
ﻣﻨﺴﻲ ﻷﻧﻪ ﻟﻴﺲ ﻓﻲ ﺻﻠﺔ ﺑﺎﷲ ﺗﻌﺎﻟﻰ.
ﻓﻲ ﻟﻘﺮ $lﻳﺒﻴﻦ ﷲ ﺗﻌﺎﻟﻰ ﻧﻪ ﻻ ﺧﻴﺮ ﻓﻲ ﻣﺜﻞ ﻫﺬ ﻟﺤﺐ
$ﻟﻔﻮ sﻓﻮ sﻵﺧﺮ:,
ِﻦ ﻟ ﱠﺬ َﻫ ِﺐ ِﻴﻦ َﻟْ َﻘﻨَﺎﻃِﻴ ِﺮ ﻟْ ُﻤﻘ َ
َﻨﻄ َﺮ ِ_ ﻣ َ ِﻦ ﻟﻨﱢ َﺴﺎَ Tﻟْﺒَﻨ َ ﻣ َ ﻟﺸ َﻬ َﻮ ِ ﺎُ zﺣ ﱡﺐ ﱠ ﴿ ُEﻳﱢ َﻦ ﻟِﻠﻨﱠ ِ
ﺎ iﻟْ َﺤﻴَﺎ ِ_ ﻟ ﱡﺪﻧْﻴَﺎ َﷲﱡ ﻋِﻨ َﺪ ُ-
ِﻚ َﻣﺘَ ُ ِﻀ ِﺔ َﻟْ َﺨ ْﻴ ِﻞ ﻟْ ُﻤ َﺴ ﱠﻮ َﻣ ِﺔ َ َﻷﻧْ َﻌﺎ ِ َﻟْ َﺤ ْﺮ ِ َrﻟ َ
َﻟْﻔ ﱠ
ُﺣ ْﺴ ُﻦ ﻟْ َﻤ ِ
ﺂ O#) ﴾ 1ﻋﻤﺮ.(14 /
_ﻧﻪ ﻳﺘﻌﻴﻦ ﻋﻠﻴﻨﺎ $ﻧﺤﺐ ﻫﺬ Nﻷﺷﻴﺎ gﺑﻮﺻﻔﻬﺎ ﻣﺨﻠﻮﻗﺎ ﷲ $
،ﻧﺪ@~ $ﷲ
ﻫﺒﻨﺎ ﻫﺬ Nﻷﺷﻴﺎ gﺗﻔﻀﻼ ﻣﻨﻪ
ﻧﻌﻤﺔ
.ﻟﺤﺐ ﻹﻧﺴﺎﻧﻲ ﺷﻌﻮ@ ﺗﺘﺠﻠﻰ ﻓﻴﻪ ﻋﻈﻤﺔ ﷲ
@
ﻋﺔ ﺧﻠﻘﻪ .ﻓﻔﻲ ﻟﻘﺮ $lﻳﺨﺒﺮﻧﺎ ﷲ ﻧﻪ ﺧﻠﻖ ﻹﻧﺴﺎ" $ﻓﻲ ﺣﺴﻦ ﺗﻘﻮﻳﻢ"
.ﻟﺬﻟﻚ ﻓﻤﻦ
ﻟﻀﺮ
@ $ Vﻧﻐﺬ Vﻓﻲ ﻗﻠﻮﺑﻨﺎ ﺣﺐ ﷲ ﻣﻦ ﺧﻼ cﻃﺎﻋﺘﻪ
ﻻﻟﺘﺰ wﺑﺎﻷﺧﻼ ﻟﻄﺎﻫﺮ
.,ﻻ
ﻳﻤﻜﻦ ﻣﻘﺎ@ﻧﺔ ﻟﺤﺐ ﻟﺬ Vﻳﺸﻌﺮ ﺑﻪ ﻟﻤﺆﻣﻦ ﺑﺎﻟﺤﺐ ﻟﺬ Vﻳﺸﻴﻊ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ ﻟﻼﻳﻨﻴﺔ،
ﻓﺤﺐ ﻟﻤﺆﻣﻦ ﺷﻌﻮ@ ﺟﻠﻴﻞ
ﻋﻤﻴﻖ
ﻣﺸﺮ.
ﻓﻲ ﻟﺼﻔﺤﺎ ﻟﻘﺎﻣﺔ ﺳﻮ ﻧﺘﺤﺪ ﻋﻦ
ﻟﺌﻚ ﻟﺬﻳﻦ ﻟﻢ ﻳﺴﺘﻄﻴﻌﻮ $ﻳﻌﻴﺸﻮ
ﻧﻌﻤﺔ ﻟﺤﺐ ﻟﺘﻲ ﻏﺪ ﷲ ﺑﻬﺎ ﻋﻠﻰ ﻗﻠﻮ\ ﻟﺒﺸﺮ
،ﺳﻮ ﻧﺘﻮﻗﻒ ﺑﺸﻜﻞ ﺧﺎ ﻋﻨﺪ
ﻟﻌﻼﻗﺎ ﻟﻌﺎﻃﻔﻴﺔ ﺑﻴﻦ ﻟﺮﺟﻞ
ﻟﻤﺮ
،,ﻫﻮ ﻣﺜﺎ cﺟﻴﺪ ﻟﺘﺤﻮ cﻟﻤﻮ ,ﻟﻄﺎﻫﺮ_ ,ﻟﻰ ﺷﺮ~
95
ﻳﺴﻮ ﺻﺤﺎﺑﻪ _ﻟﻰ ﻟﻤﻬﺎﻟﻚ.
96
ﻳﺠﻤﻠﻪ ﻓﻲ ﻋﻴﻦ ﻟﻨﺎ`
ﻳﺤﺜﻬﻢ ﻋﻠﻴﻪ
،ﻟﺬﻟﻚ ﻓﺄﻛﺜﺮ ﻟﻨﺎ` ﻳﺴﻌﻮ $ﺧﻠﻔﻪ
ﻳﺘﺒﻌﻮ$
ﺧﻄﺎ:N
ﺎ ْ َ0ﻋ َﻤﺎﻟَ ُﻬ ْﻢ َﻓ ُﻬ َﻮ َﻟِﻴﱡ ُﻬ ُﻢ
ﻟﺸ ْﻴ َﻄ ُ ﴿ ﺗَﺎﷲﱢ ﻟَﻘ ْ
َﺪ َ ْ َ0ﺳ ْﻠﻨَﺎ ِ,ﻟَﻰ َ ُ0ﻣ ٍﻢ ﱢﻣﻦ َﻗ ْﺒﻠ َ
ِﻚ َﻓ َﺰﻳﱠ َﻦ ﻟَ ُﻬ ُﻢ ﱠ
ِﻴﻢ ِ" ﴾ )ﻟﻨﺤﻞ،(63 : َ0 1ﻟ ٌ ﻟْﻴَ ْﻮ َ َﻟَ ُﻬ ْﻢ َﻋ َﺬ ٌ
ﺎ ْ َ0ﻋ َﻤﺎﻟَ ُﻬ ْﻢ
ﻟﺸ ْﻴ َﻄ ُ
ِﻢ َ َEﻳﱠ َﻦ ﻟَ ُﻬ ُﻢ ﱠ ﴿ َ َ ...ﻋﺎ ًَ Mﺛ َُﻤﻮ ََ َ Mﻗﺪ ﺗﱠﺒَﻴﱠ َﻦ ﻟَ ُﻜﻢ ﱢﻣﻦ ﱠﻣ َﺴ ِ
ﺎﻛﻨِﻬ ْ
ﻳﻦ ﴾ ﻟﻌﻨﻜﺒﻮ.38 / ِﻴﻞ َ َﻛﺎﻧُﻮ ُﻣ ْﺴﺘَْﺒ ِﺼ ِﺮ َِ َﻓ َﺼ ﱠﺪ ُﻫ ْﻢ َﻋ ِﻦ ﱠ
ﻟﺴﺒ ِ
ﻟﻘﺮ $lﻟﻜﺮﻳﻢ ﻳﻨﺒﻬﻨﺎ ﺑﺸﻜﻞ ﺧﺎ _ﻟﻰ $ﻟﻌﺎﻃﻔﺔ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻫﺬ Nﻛﺜﻴﺮ ﻣﺎ ﺗﻨﺸﺄ
ﺗﺠﺎ Nﻟﻤﺮ ,ﻟﻤﺎ ﻟﻬﺎ ﻣﻦ ﺟﺎnﺑﻴﺔ
.ﻫﺬ Nﻟﻤﺮ ,ﺑﺎﻟﻨﺴﺒﺔ _ﻟﻰ ﻟﺮﺟﻞ ﻗﺪ ﺗﻜﻮ
s $ﺟﺘﻪ
ﻗﺪ
ﺗﻜﻮ $ﻋﺸﻴﻘﺘﻪ
ﻗﺪ ﺗﻜﻮ $ﻣﺮ ,ﺣﺒﻬﺎ ﻋﻦ ﺑﻌﺪ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ”ﻟﺤﺐ ﻷﻓﻼﻃﻮﻧﻲ“ .ﻓﺈn
ﻣﻠﻜﺖ ﻫﺬ Nﻟﻤﺮ ,ﻋﻠﻰ ﻟﺮﺟﻞ ﻋﻘﻠﻪ
ﻗﻠﺒﻪ
ﺻﺒﺢ ﻻ ﻳﻔﻜﺮ _ﻻ ﻓﻴﻬﺎ
ﻧﺴﺘﻪ nﻛﺮ ﷲ
ﻓﺴﺪ ﻋﻠﻴﻪ ﻋﺒﺎﺗﻪ
ﻗُﺪ wﺣﺒﻬﺎ ﻋﻠﻰ ﺣﺐ ﷲ ﺗﻌﺎﻟﻰ ﻓﺈn $ﻟﻚ ﻳﻌﻨﻲ $ﻫﺬ ﻟﺸﺨﺺ
ﻗﺪ
ﻗﻊ ﻓﻲ ﻟﺸﺮ~
.ﻻ ﺷﻚ $ﻫﺬ
ﻟﺨﻄﺮ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﻟﺮﺟﺎ cﺑﻞ ﻳﺸﻤﻞ
ﻟﻨﺴﺎ gﻳﻀﺎ.
ﻓﻲ ﻟﻐﺎﻟﺐ ﻻ ﻳﺪ@~ ﻟﻌﺎﻟﻘﻮ$
ﺑﺤﺒﺎ cﻟﺤﺐ ﻟﺮ
ﻣﻨﺴﻲ ﺟﺴﺎﻣﺔ ﻟﺨﻄﺮ
ﻟﺬ Vﻳﻌﺮﺿﻮ $ﻧﻔﺴﻬﻢ ﻟﻪ ،ﻓﻤﺎ ﻳﺘﻠﻘﻮﻧﻪ
ﻛﺜﻴﺮ
ﻟﻌﻼﻗﺔ ﻟﺮﻣﻨﺴﻴﺔ ﻟﺘﻲ ﺗﺮﺑﻂ ﻟﻤﺮ _0ﺑﺎﻟﺮﺟﻞ ً
ﻣﺎ ﻳﻤﻴّﺰﻫﺎ ﻟﺤﺰ ﻟﺪﻣﻮ iﻟﺘﺸﺎ .ﻛﻞ ﺣﺪ
ﻣﻨﻬﻤﺎ ﻻ ﻳﺮ tﻓﻲ ﻟﻌﺎﻟﻢ ﻣﻦ ﺣﻮﻟﻪ ﺳﻮ tﺻﻮ_
ﻟﻄﺮ} ﻵﺧﺮ ،ﻳﻤﻜﻦ 0ﻳﺼﺮ} ﻟﺴﺎﻋﺎ
ﻟﻄﻮ Oﻣﻄﺮ ًﻗﺎ ﻳﻔﻜﺮ ﻓﻲ ﻧﻈﺮﺗﻪ ﻛﻠﻤﺎﺗﻪ .ﻫﺬ
ﻣﺎ ﻳﺪﻓﻊ ﺑﺼﺎﺣﺒﻪ ,ﻟﻰ ﺣﺎﻟﺔ ﻣﻦ ﻟﺤﺰ ﻏﻴﺎ1
ﻟﻮﻋﻲ. 97
ﻣﻦ ﻟﻤﺠﺘﻤﻊ ﻣﻨﺬ ﻧﻌﻮﻣﺔ ﺿﻔﺎ@ﻫﻢ ﻳﻔﺘﺢ ﺑﻮ\
ﻻﻧﺤﺮ ﻋﻠﻰ ﻣﺼﺮﻋﻴﻬﺎ ﻣﺎﻣﻬﻢ ﻓﻴﻠﻘﻮ $ﺑﺄﻧﻔﺴﻬﻢ
_ﻟﻰ ﻟﻤﻬﺎﻟﻚ
ﻫﻢ ﻳﺤﺴﺒﻮ $ﻧﻬﻢ ﻳﺤﺴﻨﻮ $ﺻﻨﻌﺎ$_ .
ﺑﻌﺪﻫﻢ ﻋﻦ ﻟﺪﻳﻦ
ﺷﺮ
ﻫﻢ ﻋﻦ ﻃﺮﻳﻖ ﷲ ﻳﻘﻮﻫﻢ _ﻟﻰ
ﻣﺰﻟﻖ ﺧﻄﻴﺮ
,ﻟﻜﻨﻬﻢ ﻻ ﻳﺸﻌﺮ
_ .$ﻧﻬﻢ ﻻ ﻳﻌﺮﻓﻮ$
ﻧﻬﻢ ﺑﻔﻌﻠﻬﻢ ﻫﺬ ﻳﺴﺘﻨﺰﻟﻮ $ﺳﺨﻂ ﷲ
ﻏﻀﺒﻪ ،ﻓﻌﺪw
_ﻳﻤﺎﻧﻬﻢ ﺑﺎﷲ ﻳﻌﻤﻲ ﺑﺼﺎﺋﺮﻫﻢ
ﻳﺼﻢ nlﻧﻬﻢ.
ﻗﺪ ﻳﺪﻓﻊ ﻟﺤﺐ ﻟﺮ
ﻣﻨﺴﻲ ﻃﺮﻓﻴﻪ _ﻟﻰ ﻟﺘﺼﺮ
ﺑﺸﻜﻞ ﻣﺪﻣﺮ ﻟﻠﺬ ﺣﻴﺎﻧﺎ .ﻓﻘﺪ ﻳﻨﺪﻓﻊ ﺷﺨﺼﺎ$
ﻳﺠﻤﻊ ﺑﻴﻨﻬﻢ ﻟﺤﺐ _ﻟﻰ ﻻﻧﺘﺤﺎ@n
.ﻟﻚ ﻧﻪ ﺣﻴﻦ
0
ﻣﻦ ﻟﺤﺎﻻ ﻟﺘﻲ ﻧﻼﺣﻈﻬﺎ ﻟﺪ tﻟﺸﺒﺎّ 1
ﺗﺤﻮ cﻟﻈﺮ
$ﻟﺘﺌﺎ wﺷﻤﻞ ﻋﺸﻴﻘﻴﻦ ﻣﺜﻼ ﻓﺈﻧﻬﻤﺎ ﻳﺼﺐ ﻛﻞ ﺗﻔﻜﻴﺮ -ﻓﻲ ﻟﻄﺮ} ﻵﺧﺮ،
ﻛﻞ ﻃﺮ} ّ
ﻗﺪ ﻳﺘﺮﻳﺎ $ﻣﻦ ﺣﺎﻟﻖ
ﻗﺪ ﺗﺸﺎﺑﻜﺖ ﻳﺪﻳﻬﻤﺎ ﻃﻤﻌﺎ ﻓﻲ t0 r,ﻣﻨﻪ ﻧﻘﺼﺎ ﻓﻲ ﻻﻫﺘﻤﺎ ﺑﻪ ﻟﻔّﻪ ﻟﺤﺰ
ﻟﻜﺪ ُ.
”ﺗﺨﻠﻴﺪ“ ﺣﺒﻬﻤﺎ
”ﺟﻤﻊ @
ﺣﻴﻬﻤﺎ ﻛﻲ ﻳﺨﻠﺪ ﻣﻌﺎ“
ﻟﻐﻴﺮ nﻟﻚ ﻣﻦ ﻟﺪ
ﻓﻊ ﻏﻴﺮ ﻟﻌﻘﻼﻧﻴﺔ
.ﻣﺎ @k
ﻟﻤﺴﻜﻴﻨﺎ $ﻧﻬﻤﺎ ﻳﻠﻘﻴﺎ $ﺑﻨﻔﺴﻴﻬﻤﺎ ﻓﻲ ﻗﻌﺮ ﺟﻬﻨﻢ
ﻟﻌﻴﺎ nﺑﺎﷲ_ .ﻧﻬﻤﺎ ﺑﺼﻨﻴﻌﻬﻤﺎ ﻟﻤﺤﺮw
ﻟﻤﻤﻘﻮ ﻫﺬ ﻳﻌﺘﻘﺪ $ﻧﻬﻤﺎ ﺳﻮ ﻳﺠﺘﻤﻌﺎ $ﻓﻲ ﻋﺎﻟﻢ lﺧﺮ
ﻏﺎ\ ﻋﻨﻬﻤﺎ ﻧﻬﻤﺎ ﺳﻮ
ﻳﻠﻘﻴﺎ $ﷲ
ﺳﻮ ﻳﺬﻫﺐ ﻋﻨﻬﻤﺎ ﻏﺮ
@ ﻟﺤﺐ ﻟﺮ
ﻣﻨﺴﻲ ﺣﻴﻦ ﻳﺒﺼﺮ $ﻣﻠﻚ ﻟﻤﻮ
ﻫﻤﺎ
ﻳﺠﻮ $ﺑﻨﻔﺴﻴﻬﻤﺎ ،ﻓﻴﺮﻛﺒﻬﻤﺎ ﻟﻨﺪ
wﻟﻜﻦ ﻫﻴﻬﺎ $ﻳﺠﺪ Vﻟﻨﺪ
wﻗﺘﺬ~
.ﻟﺼﺤﻒ
ﻣﻠﻴﺌﺔ ﺑﺄﺧﺒﺎ@
ﻟﺌﻚ ﻟﻤﺤﺒﻴﻦ ﻟﺬﻳﻦ ﻳﻨﺘﺤﺮ
$ﺑﺴﺒﺐ ﻟﻔﺸﻞ ﻓﻲ ﻋﻼﻗﺔ ﻋﺎﻃﻔﻴﺔ
ﻳﺘﺮﻛﻮ$
@gﻫﻢ @ﺳﺎﺋﻞ ﺗﺤﻜﻲ ﺗﺠﺎ@ﺑﻬﻢ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻟﺤﺎﻟﻤﺔ
،ﻫﻲ ﻣﺜﻠﺔ ﺣﻴﺔ ﺗﻜﺸﻒ _ﻟﻰ ﻳﺔ @ﺟﺔ
ﺗﻘﻮ ﻟﺮ
ﻣﻨﺴﻴﺔ ﺻﺎﺣﺒﻬﺎ _ﻟﻰ ﺗﻌﻄﻴﻞ ﻣﺪ@ﻛﻪ ﻟﻌﻘﻠﻴﺔ
ﻣﺸﺎﻋﺮ Nﻹﻧﺴﺎﻧﻴﺔ ﻟﺴﻠﻴﻤﺔ.
98
ﺣﺮﻳﺖ2000 .06 .01 ،
ﺟﺮﻳﺪ_ ّ ﺟﺮﻳﺪ_ ﺣﺮﻳﺖ1999 .01 .30 ،
ِﻚ ْ َ0ﺻ َﺤ ُ
ﺎ1 ﱢﻣ َﻦ ﻟ ﱠﻠ ْﻴ ِﻞ ُﻣ ْﻈﻠِﻤﺎً ْ ُ0ﻟَـﺌ َ ﻳﻮ ﻳﻮ wﻟﻘﻴﺎﻣﺔ ﻟﻮ ﻳﻔﺘﺪ Vﻣﻦ ﻋﺬ\ nﻟﻚ ﻟﻴﻮw
ﻟﻨﱠﺎ ِ ُﻫ ْﻢ ﻓِﻴ َﻬﺎ َﺧﺎﻟِ ُﺪ َ
َﻳَ ْﻮ َ ﻧَ ْﺤ ُﺸ ُﺮ ُﻫ ْﻢ ﺑﺰ
ﺟﺘﻪ ﺣﺘﻰ ﻳﻨﻘﺬ ﻧﻔﺴﻪ ،ﻓﻌﻨﺬﺋﺬ ﺗﻨﻜﺸﻒ ﻟﺤﺠﺐ
ِﻳﻦ ْ َ0ﺷ َﺮ ُﻛﻮْ َﻣ َﻜﺎﻧَ ُﻜ ْﻢ َﺟﻤِﻴﻌﺎً ﺛ ﱠُﻢ ﻧَﻘ ُ
ُﻮ Oﻟِﱠﻠﺬ َ
ﻳﺤﺼﺤﺺ ﻟﺤﻖ
ﺗﺬﻫﺐ @
ﺑﻂ ﻟﺤﺐ ﻟﺪﻧﻴﻮV
َ0ﻧﺘُ ْﻢ َ ُﺷ َﺮ َﻛﺂ ُ
ُﻛ ْﻢ َﻓ َﺰﻳﱠ ْﻠﻨَﺎ ﺑَْﻴﻨَ ُﻬ ْﻢ َ َﻗ َ
ﺎO ﻟﺮ
ﻣﻨﺴﻲ ﻫﺒﺎ
.gﻗﺪ ﺻﻮ@ ﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ ﻣﻮﻗﻒ
ُﺷ َﺮ َﻛﺂ ُ ُﻫﻢ ﱠﻣﺎ ُﻛﻨﺘُ ْﻢ ِ,ﻳﱠﺎﻧَﺎ ﺗَ ْﻌﺒُ ُﺪ َ
﴾ ﻫﺆﻻ:g
)ﻳﻮﻧﺲ(28-27 : 1 ﴿ ﻳُﺒَ ﱠﺼ ُﺮﻧَ ُﻬ ْﻢ ﻳَ َﻮ ﱡ Mﻟْ ُﻤ ْﺠ ِﺮ ُ ﻟَ ْﻮ ﻳَ ْﻔﺘَﺪِ\ ﻣ ْ
ِﻦ َﻋ َﺬ ِ
ﺎﺣﺒَﺘِ ِﻪ َِ َ0ﺧﻴ ِﻪ ََﻓ ِﺼﻴ َﻠﺘِ ِﻪ ﻟﱠﺘِﻲ ﺗُ ْﺆﻳ ِﻪ
ﻳَ ْﻮ ِﻣﺌِ ٍﺬ ﺑِﺒَﻨِﻴ ِﻪ َ َﺻ ِ
ﻨﺠﻴ ِﻪ ﴾
َﺟﻤِﻴ ًﻌﺎ ﺛ ﱠُﻢ ﻳُ ِ َ َﻣﻦ ﻓِﻲ َْ
ﻷ ْ ِ
)ﻟﻤﻌﺎ،(14-11 /
ﻓﻲ lﻳﺔ ﺧﺮ kﻳﺼﻮ@ ﻟﻘﺮ $lﻟﻤﻮﻗﻒ ﻧﻔﺴﻪ ﻓﻴﻘﻮ cﺗﻌﺎﻟﻰ:
ﺎﺣﺒَﺘِ ِﻪ َﺑَﻨِﻴ ِﻪ ﻟ ُ
ِﻜ ﱢﻞ ْﻣ ِﺮ ٍ ﱢﻣ ْﻨ ُﻬ ْﻢ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ِﻦ ِ َ0ﺧﻴ ِﻪ َ ُ0ﱢﻣ ِﻪ ََ0ﺑِﻴ ِﻪ َ َﺻ ِ
ِﺮ ﻟْ َﻤ ْﺮ ُ Tﻣ ْ
﴿ ﻳَ ْﻮ َ ﻳَﻔ ﱡ
َﺷ ْﺄ ٌﻳُ ْﻐﻨِﻴ ِﻪ ﴾ )ﻋﺒﺲ.(37-34 /
ﻓﻲ ﻟﻐﺎﻟﺐ ﻳﻜﻮ $ﺻﻐﺎ@ ﻟﺴﻦ ﻣﻦ ﻟﻨﺴﺎ
gﻟﺮﺟﺎ cﺿﺤﺎﻳﺎ ﻟﻮﻫﻢ ﻟﺤﺐ ﻟﺮ
ﻣﻨﺴﻲ
ﻟﺬ Vﻳﻌﻄﻞ ﻋﻘﻮﻟﻬﻢ
ﺿﻤﺎﺋﺮﻫﻢ
ﻳﺤﺮﻣﻬﻢ ﻣﻦ ﻧﻌﻤﺔ ﻹﻳﻤﺎ $ﺑﺎﷲ
ﻟﺘﻘﻴﺪ ﺑﺸﺮﻋﻪ،
ﻓﻴﻨﺤﺪ@
$ﻓﻲ ﻣﻬﺎ
Vﻟﻮﺛﻨﻴﺔ.
ﺗﻌﻤﻞ
ﺳﺎﺋﻞ ﻹﻋﻼ wﻣﻦ ﺳﻴﻨﻤﺎ
ﺗﻠﻔﺰﻳﻮ $ﻋﻠﻰ ﻓﺮ; ﻟﻤﻮﺿﻮﻋﺎ ﻟﻌﺎﻃﻔﻴﺔ ﻋﻠﻰ
ﻟﻤﺸﺎﻫﺪﻳﻦ ﻏﺎ@ﺳﺔ ﻓﻲ nﻫﺎﻧﻬﻢ ﻓﻜﺮ $ ,ﻟﻌﺎﻃﻔﺔ ﻣﻴﻞ ﻃﺒﻴﻌﻲ ﻣﺮﻛﻮ sﻓﻲ ﻧﻔﺲ ﻹﻧﺴﺎ.$
ﻟﺸﻴﻄﺎ $ﻳﻌﻠﻢ ﺗﻤﺎ wﻟﻌﻠﻢ $ﻟﺮ
ﻣﻨﺴﻴﺔ ﻣﺮ; ﻳﻤﻨﻊ ﻟﻨﺎ` ﻣﻦ ﻟﺘﻔﻜﻴﺮ ﻟﺴﻠﻴﻢ
ﻳﺤﺠﺐ
ﺑﺼﺎ@ﻫﻢ ﻋﻦ @rﻳﺔ ﻟﻮﻗﻊ
ﺗﺬﻛﺮ ﷲ
ﻋﻦ ﻟﺘﻔﻜﺮ ﻓﻲ ﻋﻠﺔ
ﺟﻮﻫﻢ
ﻣﺂﻟﻬﻢ ﻳﻮ wﻟﻘﻴﺎﻣﺔ.
100
ﻟﻴﺤﺬ@ ﻟﺬﻳﻦ ﻳﻈﻨﻮ $ $ﻟﻮﺛﻨﻴﺔ ﺗﻨﺤﺼﺮ ﻓﻘﻂ ﻓﻲ ﺗﺨﺎl nﻟﻬﺔ ﻣﻦ ﺣﺠﺮ
ﻣﻦ ﺧﺸﺐ $
ﻳﻘﻌﻮ ﻓﻲ ﻟﻮﺛﻨﻴﺔ
$ﻳﻜﻮﻧﻮ ﻣﻤﻦ ﻳﻘﻮﻟﻮ $ﻳﻮ wﻟﻘﻴﺎﻣﺔ:
﴿ ﺛ ﱠُﻢ ﻟَ ْﻢ ﺗَ ُﻜﻦ ِﻓ ْﺘﻨَﺘُ ُﻬ ْﻢ ِ,ﻻﱠ َ َ0ﻗﺎﻟُﻮْ َﷲﱢ َﺑﱢﻨَﺎ َﻣﺎ ُﻛﻨﱠﺎ ُﻣ ْﺸ ِﺮ ِﻛ َِ
ﻴﻦ ﴾ )ﻷﻧﻌﺎ.(23 /
ﺣﺐ ﻟﻤﺆﻣﻨﻴﻦ
ﻳﺤﺐ ﻟﻤﺆﻣﻨﻮ $ﷲ @ﺑﻬﻢ
ﻻ ﻳﺮ
$ﻓﻲ ﻟﻨﺎ`
ﻏﻴﺮﻫﻢ ﻣﻦ ﺧﻠﻖ ﷲ ﺳﻮ kﻧﻌﻜﺎ`
ﻟﻌﻈﻤﺔ ﷲ_ .ﻧﻬﻢ ﻻ ﻳﺤﺒﻮ_ $ﻻ ﷲ
ﻓﻲ ﷲ ،ﻷﻧﻬﻢ ﻳﻘﺮ
$ﻓﻲ ﻟﻤﺨﻠﻮﻗﺎ ﺻﻔﺎ ﷲ ﻋﺰ
ّ
ﺟﻞ
،ﻫﻢ ﻻ ﻳﺤﺒﻮ $ﺷﻴﺌﺎ ﺑﺸﻜﻞ ﻣﺴﺘﻘﻞ
ﺑﻤﻌﺰ cﻋﻦ ﷲ ،ﺑﻞ _ $ﻛﻞ ﺷﻲ gﻓﻲ ﺣﻴﺎﺗﻬﻢ
ﻓﻲ ﺻﻠﺔ ﺑﺨﺎﻟﻘﻪ
،ﻫﺬ ﻣﻦ ﻋﻼﻣﺎ ﻹﺧﻼ ﻓﻲ ﻹﻳﻤﺎ
$ﻣﺆﺷﺮ ﻋﻠﻰ ﺻﺪﻗﻪ.
_ $ﺣﺐ ﻟﻤﺆﻣﻦ ﺻﺎ ﺷﻔﺎ ﻳﻨﻴﺮ ﻟﻘﻠﺐ
nﻟﻚ ﻷ $ﻣﺤﺒﻮﺑﻪ ﻫﻮ ﷲ ﺗﻌﺎﻟﻰ
.ﻟﻬﺬ
ﻻ ﺗﺬﻫﺐ ﻧﻔﺲ ﻟﻤﺆﻣﻦ ﺣﺴﺮ ﻟﻔﻘﺪ ﺣﺒﻴﺐ ﻣﻦ ﻟﻨﺎ`
ﻟﻤﺎ cﻷﻧﻪ ﻳﺆﻣﻦ ﺑﺎﷲ ﻣﺎﻟﻚ
ﻟﻨﺎ`
ﻷﺷﻴﺎ $_ .gﷲ ﺣﻲ ﻻ ﻳﻤﻮ
،ﻻ ﻳﺒﻠﻰ ﺑﻤﺮ
@ ﻟﺰﻣﻦ $_ .ﻟﻤﻬﻢ ﺑﺎﻟﻨﺴﺒﺔ _ﻟﻰ
ﻟﻤﺆﻣﻦ ﻫﻮ $ﻳﻜﻮ $ﻗﺮﻳﺒﺎ _ﻟﻰ ﷲ ﻣﺎ ﺳﺘﻄﺎ _ﻟﻰ nﻟﻚ ﺳﺒﻴﻼ
،ﻟﻬﺬ ﻓﺈ $ﻧﻔﺴﻪ ﻻ ﺗﻐﺘﻢ
ﻟﻔﻘﺪ ﺷﻲ gﻣﻦ ﻷﺷﻴﺎ
،gﻫﻮ ﻳﻌﺮ $ﻣﺎ ﺧﺬ Nﻣﻨﻪ ﷲ ﺗﻌﺎﻟﻰ _ﻧﻤﺎ ﻫﻮ ﺑﻤﺜﺎﺑﺔ ﻣﺘﺤﺎ ،$ﻓﻬﻮ
ﻟﻢ ﻳﺄﺧﺬ ﻣﻨﻪ ﺳﻮ kﺗﺠﻞ ﻣﻦ ﺗﺠﻠﻴﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ $_ .ﻟﻤﺆﻣﻦ _ nﻋﺎ ﻓﻲ ﻫﺬ Nﻟﺪﻧﻴﺎ
ﻓﻲ ﻗﻠﺒﻪ
ﻫﺬ Nﻟﻘﻨﺎﻋﺔ
ﻓﻲ ﻋﻘﻠﻪ ﻫﺬ ﻟﻔﻬﻢ ﻓﺈﻧﻤﺎ ﻳﻌﻴﺶ ﺣﻴﺎ ,ﻛﻠﻬﺎ ﺳﻌﺎ ,ﻓﻲ ﻟﺪﻧﻴﺎ
ﻳﺮ sﻟﺨﻠﻮ
ﻓﻲ ﻵﺧﺮ ,ﺑﻔﻀﻞ ﻣﻦ ﷲ n_
.ﺗﺮﺳﺨﺖ ﻫﺬ Nﻟﻤﻔﺎﻫﻴﻢ ﻟﺪ kﻟﻤﺆﻣﻦ ﻓﻠﻦ ﻳﺠﺪ ﻟﺤﺰ_ $ﻟﻰ
ﻗﻠﺒﻪ ﺳﺒﻴﻼ
.ﻋﻦ ﻫﺬ Nﻟﺮ
Gﻟﻌﻈﻴﻤﺔ ﻟﻮﺛﻘﺔ ﻟﻤﻄﻤﺌﻨﺔ ﻳﺤﺪﺛﻨﺎ ﷲ ﻓﻲ ﻟﻘﺮ $lﻓﻴﻘﻮ:c
ِﻢ َ َﻻ ُﻫ ْﻢ ﻳَ ْﺤ َﺰﻧُ َِ
ﻮ﴾ ِﻳﻦ َﻗﺎﻟُﻮ َﺑﱡﻨَﺎ ﷲﱠُ ﺛ ﱠُﻢ ْ
ﺳﺘَﻘَﺎ ُﻣﻮ َﻓ َﻼ َﺧ ْﻮ ٌ} َﻋ َﻠ ْﻴﻬ ْ ِ ﻟﱠﺬ َ
﴿ ,ﱠ
)ﻷﺣﻘﺎ}.(13 /
101
ﻷﻣﺮ ﻟﻌﻀﻮﻳﺔ
ﻟﺘﻲ ﺗﺴﺒﺒﻬﺎ ﻟﺮﻣﻨﺴﻴﺔ
102
ﻣﺜﻠﻤﺎ $ﻟﺮ
ﻣﻨﺴﻴﺔ ﺗﻠﺤﻖ ﺑﻤﻦ ﺗﻠﺒﺲ ﺑﻬﺎ knﻋﻘﻠﻴﺎ
@
ﺣﻴﺎ ،ﻓﻬﻲ ﻳﻀﺎ ﺗﺤﺪ
ﻋﺘﻼﻻ ﺻﺤﻴﺎ ﻋﻀﻮﻳﺎ
.ﺑﺮ sﻫﺬ Nﻷﻋﺮ; ﻟﻤﺮﺿﻴﺔ ﻟﺘﻐﻴﺮ ﻟﻔﺴﻴﻮﻟﻮﺟﻴﺔ ﻟﻮﺿﺤﺔ ﻟﺘﻲ
ﻟﻴﺲ ﺑﻮﺳﻊ ﻟﺸﺨﺺ _ﺧﻔﺎgﻫﺎ $_
.ﺗﻌﺒﻴﺮ
ﺟﻪ ﻟﺸﺨﺺ ﻟﻌﺎﻃﻔﻲ
ﺣﺮﻛﺔ ﻳﺪﻳﻪ
ﻧﺒﺮ,
ﺻﻮﺗﻪ ﻛﻞ nﻟﻚ ﻳﺒﻴّﻦ $ﺷﺨﺼﻴﺘﻪ
ﺷﺨﺼﻴﺘﻬﺎ ﺗﺨﻀﻊ ﻟﺘﺄﺛﻴﺮ ﻟﻌﺎﻃﻔﺔ.
ﺛﻤﺔ ﺗﻐﻴﻴﺮ ﺧﺮ kﺗﻌﺘﺮ Vﻟﺸﺨﺺ ﻟﺮ
ﻣﻨﺴﻲ ﻣﺜﻞ ﺗﺴﺎﻗﻂ ﻟﺸﻌﺮ
ﻇﻬﻮ@ ﻟﺸﻴﺐ
ﻓﻘﺪ $ﻟﺸﻌﺮ ﻟﺒﺮﻳﻘﻪ
،ﻓﻘﺪ $ﻟﺠﺴﻢ ﻟﺮﻃﻮﺑﺘﻪ
ﻣﺮ
ﻧﺘﻪ
ﺟﻔﺎﻓﻪ
ﺳﺘﻐﻼﻇﻪ
ﺗﺠﻌﺪN
ﺗﺸﻘﻘﻪ ﻣﻤﺎ ﻳﻨﺸﺄ ﻋﻨﻪ ﻗﺎﺑﻠﻴﺔ ﻟﻺﺻﺎﺑﺔ ﺑﺎﻻﻟﺘﻬﺎﺑﺎ
ﻟﻌﺪ
.kﻣﻦ ﻟﺘﺄﺛﻴﺮ ﻳﻀﺎ ﻓﺴﺎ
ﻟﻮ $ﻟﺒﺸﺮ ,ﺑﺴﺒﺐ ﻟﺘﺄﺧﺮ ﻓﻲ ﺗﺠﺪ ﻟﺨﻼﻳﺎ
،ﺻﻔﺮ@ ﻟﻮ $ﻟﻮﺟﻪ ،ﻛﻤﺎ ﺗﻔﻘﺪ ﻟﻌﻴﻦ ﺑﺮﻳﻘﻬﺎ
ﺣﻴﻮﻳﺘﻬﺎ
.ﻟﺴﺒﺐ ﻓﻲ ﻛﻞ ﻫﺬ ﻫﻮ ﻟﺮ
ﻣﻨﺴﻴﺔ
.ﺛﺒﺖ ﻛﺬﻟﻚ $ﻷﺷﺨﺎ ﻟﺮ
ﻣﻨﺴﻴﻴﻦ
ﺗﻌﺮﺿﻬﻢ ﻟﻠﺘﻮﺗﺮ
ﻹﺟﻬﺎ ﻟﻌﻘﻠﻲ ﻟﻔﺘﺮ
ﻣﻌﺮﺿﻮ $
$ﻏﻴﺮﻫﻢ ﻟﻠﻬﺮ wﻟﻤﺒﻜﺮ
nﻟﻚ ﺑﺴﺒﺐ ّ
ﻃﻮﻳﻠﺔ.
ﻻ ﻳﻘﺘﺼﺮ ﺗﺄﺛﻴﺮ ﻟﺸﻌﻮ@ ﻟﻌﺎﻃﻔﻲ ﻟﻤﺒﺎﻟﻎ ﻓﻴﻪ ﻋﻠﻰ ﻣﺎ nﻛﺮﻧﺎ ﻣﻦ ﻟﺘﺄﺛﻴﺮ ﻟﺒﺪﻧﻴﺔ
ﻟﻔﻴﺰﻳﻮﻟﻮﺟﻴﺔ ﺑﻞ _ $ﺣﺎﻟﺔ ﻟﺘﺸﺎ wrﻟﺘﻲ ﻳﺴﺒﺢ ﻓﻴﻬﺎ ﻫﺬ ﻟﺸﺨﺺ ﺗﻨﻌﻜﺲ ﻋﻠﻰ ﺣﻴﺎﺗﻪ ﺑﺸﻜﻞ
ﻛﺎﻣﻞ ﻓﺘﺘﻀﺎ cgﺣﻴﻮﻳﺘﻪ
ﻳﺘﻨﺎﻗﺺ ﻧﺸﺎﻃﻪ
،ﺗﻘﻞ ﻋﻨﺪ Nﻟﺮﻏﺒﺔ ﻓﻲ ﻟﺤﻴﺎ . ,ﻛﻤﺎ ﻳﻼﺣﻆ ﻋﻠﻴﻪ
ﻧﻄﻔﺎ gﻧﻮ@ ﻟﺤﻴﺎ ,ﻣﻦ ﻋﻴﻨﻪ
ﺟﻬﻪ
،ﻳﺘﻐﻠﻔﺎ $ﺑﻐﺸﺎ gﻣﻦ ﻟﻘﺴﻮ
.,ﻟﻴﺲ ﻛﻞ ﻫﺬ ﺳﻮk
ﻟﺸﻲ gﻟﻘﻠﻴﻞ.
_ﺿﺎﻓﺔ _ﻟﻰ ﻫﺬ Nﻟﺘﻐﻴﻴﺮ ﻟﺘﻲ ﺗﺤﺪ ﻟﻬﺆﻻ gﻻﺷﺨﺎ ﻓﺈ $ﺧﻮﻓﻬﻢ
ﻗﻠﻘﻬﻢ
ﻛﻮﺑﻴﺴﻬﻢ ﺗﺰ ﻋﻨﺪﻣﺎ ﻳﻌﺮﻓﻮ $ $ﻫﺬ Nﻟﺪﻧﻴﺎ ﻟﻴﺴﺖ @ ﻗﺮ@
_ﻧﻤﺎ ﻫﻲ _ﻟﻰ ﻓﻨﺎ،c
s
g
ﻋﻨﺪﻣﺎ ﻳﻌﻠﻤﻮ $ﻧﻬﻢ ﻳﺴﻴﺮ
_ $ﻟﻰ ﻧﻬﺎﻳﺘﻬﻢ ﻟﻤﺤﺘﻮﻣﺔ ﺑﺎﺗﺠﺎ Nﻟﻤﻮ
ﻵﺧﺮ
,ﻻ ﻳﻤﻠﻜﻮ$
ﺣﻴﻠﺔ ﻟﺪﻓﻊ ﻫﺬ ﻟﻤﺼﻴﺮ ﻋﻦ ﻧﻔﺴﻬﻢ_ .ﻧﻬﻢ ﻻ ﻳﻔﻬﻤﻮ $ $ﷲ ﺗﻌﺎﻟﻰ ﻳﻤﻜﻦ $ﻳﻜﻮ $ﻗﺪ@
ﻟﻬﻢ ﻟﺨﻴﺮ ﻓﻲ ﻟﻤﺮ;
ﻟﻜﺒﺮ
،ﻟﺬﻟﻚ ﺗﺮﻫﻢ ﻫﺎﺋﻤﻴﻦ ﻋﻠﻰ
ﺟﻮﻫﻬﻢ ﻻ ﻳﻠﻮ
$ﻋﻠﻰ ﺷﻲ،g
103
ﻟﻤﺸﺎﻛﻞ ﻟﻨﻔﺴﻴﺔ ﻟﺘﻲ ﺗﺴﺒﺒﻬﺎ ﻟﻌﻮﻃﻒ ﺗﻘﻮ Mﺑﺪﻫﺎ ,ﻟﻰ ﻣﺸﺎﻛﻞ ﻓﻴﺰﻳﻮﻟﻮﺟﻴﺔ ،ﻗﺪ ﺗﺘﺤﻮ, Oﻟﻰ 0ﻣﺮ ﺣﻘﻴﻘﻴﺔ.
ﻻ ﻳﺴﺘﻌﺪ
$ﻟﺸﻲ gﻣﻦ ﻣﻮ@ ﻟﻤﺴﺘﻘﺒﻞ .ﻫﺬ ﻟﺨﻮ ﻟﺪﺋﻢ
ﻟﻘﻠﻖ ﻟﻤﺰﻣﻦ ﻳﺠﻌﻠﻬﻢ ﻳﺌﻨﻮ$
ﻃﻮ cﻟﻮﻗﺖ ﻓﻲ ﺳﺠﻮ $ﺟﺴﺎﻣﻬﻢ ﻟﻤﻨﻬﻜﺔ.
ﻟﺤﻖ $ﻷﻃﺒﺎ gﻗﺪ ﺷﺎ@
_ﻟﻰ $ﻫﻨﺎ~ ﻃﺎﺋﻔﺔ ﻣﻦ ﻷﻣﺮ; ،ﻣﺜﻞ ﻷ@
ﻓﻘﺪ$
ﻟﺸﻬﻴﺔ
@ﺗﻔﺎ ﺿﻐﻂ ﻟﺪ
wﻣﺮ; ﻟﻤﻌﺪ
,ﻟﻜﻠﻰ
ﻟﻘﻠﺐ
ﻏﻴﺮﻫﺎ ﻣﻦ ﻷﻣﺮ;
ﻟﺒﺎﻃﻨﻴﺔ
،ﻣﺮ; ﺟﻠﺪﻳﺔ ﻣﺜﻞ ﻟﺤﺴﺎﺳﻴﺔ
ﻹﻛﺰﻳﻤﺎ
ﻟﺴﺪ
ﺑﻌﺾ ﻷﻣﺮ; ﻷﺧﺮk
ﻣﺜﻞ ﻟﺴﺮﻃﺎ
$ﻟﻬﺰ cﺳﺒﺒﻬﺎ ﻣﺸﺎﻛﻞ ﻧﻔﺴﻴﺔ ﻣﺜﻞ ﻟﺤﺰ
$ﻟﻘﻠﻖ
ﻹﺟﻬﺎ
.ﻓﻲ ﻣﻮﺟﻬﺔ
ﻫﺬ Nﻟﻀﻐﻮ vﻓﺈ $ﻟﺠﺴﻢ ﻳﺴﺘﻬﻠﻚ ﻗﺼﻰ ﻣﺎ ﻳﻤﻜﻦ ﻣﻦ ﻟﻄﺎﻗﺔ n_
،ﻟﻢ ﻳﻮﺿﻊ ﺣﺪ ﻟﻬﺎ
ﺗﻮﺻﻠﺖ ﻟﻔﺘﺮ ﻃﻮﻳﻠﺔ ﻓﺈﻧﻬﺎ ﺗﻜﻮ $ﺳﺒﺒﺎ ﻓﻲ ﺧﺘﻼ cﻟﻮﻇﺎﺋﻒ ﻟﺤﻴﻮﻳﺔ ﻟﻠﺠﺴﻢ.
ﻳﺘﺤﺪ ﻷﺧﺼﺎﺋﻴﻮ $ﻋﻦ ﻵﻻ wﻟﺘﻲ ﺗﺴﺒﺒﻬﺎ ﻟﻀﻐﻮ vﻟﻨﻔﺴﻴﺔ ﻋﻠﻰ ﻟﻨﺤﻮ ﻟﺘﺎﻟﻲ:
”ﺛﻤﺔ ﻋﻼﻗﺔ
ﺛﻴﻘﺔ ﺑﻴﻦ ﻟﻀﻐﻮ vﻟﻨﻔﺴﻴﺔ
ﻣﺎ ﻳﺘﻮﻟﺪ ﻋﻨﻬﺎ ﻣﻦ ﺿﻄﺮﺑﺎ
lﻻ.w
ﻓﺎﻻﺿﻄﺮﺑﺎ ﻟﺘﻲ ﺗﺘﻮﻟﺪ ﻣﻦ ﻟﻀﻐﻮ vﻟﻨﻔﺴﻴﺔ ﻟﻤﺘﺮﻛﻤﺔ ﺗﺘﺴﺒﺐ ﻓﻲ ﺿﻴﻖ ﻷ
ﻋﻴﺔ
ﻟﺪﻣﻮﻳﺔ
ﺧﺘﻼ cﻓﻲ ﻛﻤﻴﺔ ﻟﺪ wﻟﺘﻲ ﺗﺘﺪﻓﻖ _ﻟﻰ ﻣﺎﻛﻦ ﻣﺤﺪ ,ﻓﻲ ﻟﺪﻣﺎ .ﻓﺎﻟﺬV
ﻳﻌﻴﺶ ﺣﺎﻟﺔ ﻣﻦ ﻟﺘﻮﺗﺮ ﻗﺪ ﻳﺤﺘﺎ_ tﻟﻰ ﻛﻤﻴﺎ ﻛﺒﺮ ﻣﻦ ﻷ
ﻛﺴﻴﺠﻴﻦ
ﻟﻜﻦ ﻋﺪw
104
105
ﺻﻮ cﻟﺪ wﺑﺸﻜﻞ ﻣﺘﻮ$s
ﻛﺎ _ﻟﻰ ﻟﺪﻣﺎ ﻫﻮ ﻟﺬV
ﻳﺴﺒﺐ ﺗﻠﻚ ﻵﻻ wﻟﺘﻲ ﺗﻌﻘﺐ
ﻫﺬ Nﻟﺘﻮﺗﺮ
ﺗﺼﺎﺣﺒﻬﺎ.
ﻓﻲ ﺣﺎﻟﺔ ﻟﺘﻮﺗﺮ ﻓﺈ$
ﻟﺠﺴﻢ ﻳﻘﻮ wﺑﺈﻓﺮ sﻣﺎﺗﻲ
ﻷ@ﻳﻨﺎﻟﻴﻦ
ﻟﻨﻮ@@ﻳﻨﺎﻟﻴﻦ
ﻟﻠﺘﻴﻦ ﺗﺆﺛﺮ $ﺳﻠﺒﺎ ﻋﻠﻰ
ﻟﻨﻈﺎ wﻟﻌﺼﺒﻲ
،ﺑﺎﻟﺘﺎﻟﻲ
ﻳﻼﺣﻆ sﻳﺎ ,ﻋﻼﻣﺎ ﻟﺘﻮﺗﺮ
ﻋﻠﻰ ﻣﺴﺘﻮ kﻟﻌﻀﻼ
ﻷﻋﺼﺎ\
.ﻫﻜﺬ ﻳﺘﺴﺒﺐ
ﻷﻟﻢ ﻓﻲ ﻗﻠﻖ ﺷﺪﻳﺪ
،ﻟﻘﻠﻖ
ﺑﺪ
@ Nﻳﻘﻮ _ﻟﻰ ﻟﺨﻮ
ﻫﺬ ﻟﺨﻮ ﻳﻀﺎﻋﻒ ﻣﻦ
ﺷﺪ ,ﻷﻟﻢ“.12
_ $ﻟﺬﻳﻦ ﺗﻜﻮ $ﻗﻠﻮﺑﻬﻢ ﺧﺎ
ﻳﺔ ﻣﻦ ﻹﻳﻤﺎ $ﻳﻜﺜﺮ ﻋﻨﺪﻫﻢ ﻟﺘﻮﺗﺮ
ﻟﺨﻮ
ﻟﻘﻠﻖ
ﻹﺟﻬﺎ
،ﻫﺬ ﻛﻠﻪ ﻳﺘﺴﺒﺐ ﻓﻲ ﺿﻌﻒ ﻟﺬﻛﺮ
،,ﻗﻠﺔ ﻟﺘﺮﻛﻴﺰ
ﻋﺪ wﻟﻘﺪ@ ,ﻋﻠﻰ ﻟﺘﺤﻠﻴﻞ
ﻟﺴﻠﻴﻢ ﻟﻸﻣﻮ@
ﻟﺘﺼﺮﻓﺎ ﻏﻴﺮ ﻟﻤﻨﻄﻘﻴﺔ
ﻋﺪ wﻟﻘﺪ@ ,ﻋﻠﻰ ﻟﺘﺤﻜﻢ ﻓﻲ ﻟﻨﻔﺲ
.ﻓﻲ
ﻟﻤﻘﺎﺑﻞ ﻓﺈ $ﻣﻦ ﻳﻜﻮ $ﻗﻠﺒﻪ ﻋﺎﻣﺮ ﺑﺎﻹﻳﻤﺎ $ﺗﺮ Nﻏﺎﻳﺔ ﻓﻲ ﻟﺼﺤﺔ ﻟﻨﻔﺴﻴﺔ ﻋﻘﻼ
@
ﺣﺎ،
ﻋﻠﻰ ﺣﺴﻦ ﺣﺎ cﻣﻦ ﻟﺘﻮ
$sﻟﻬﺪ
.g
106
_ $ﻟﺴﻜﻴﻨﺔ ﻟﺤﻘﻴﻘﻴﺔ
ﻟﺴﻌﺎ ,ﻟﺪﺋﻤﺔ ﻻ ﺗﺤﺼﻼ_ $ﻻ ﺑﺎﻟﺘﻮﻛﻞ ﻋﻠﻰ ﷲ
ﻟﺘﺴﻠﻴﻢ
ﻟﻪ ﻓﻲ ﻛﻞ ﺻﻐﻴﺮ
,ﻛﺒﻴﺮ ,ﻣﻦ ﻣﻮ@ ﺣﻴﺎﺗﻨﺎ
.ﻟﻤﺆﻣﻨﻮ $ﻫﻢ ﻓﻲ ﺳﻌﺎ ,ﺋﻤﺔ ﻷﻧﻬﻢ
ﻛﻠﻮ
ﻣﺮﻫﻢ _ﻟﻰ ﷲ
_ﻟﻰ ﻣﺎﺧﻠﻘﻪ ﻣﻦ ﻣﻘﺎﻳﺮ
.ﻟﺬﻟﻚ ﻓﺈ $ﻣﻦ ﻧﻌﻢ ﷲ ﻋﻠﻴﻬﻢ ﺑﻨﻌﻤﺔ ﻹﻳﻤﺎ$
ﻋﺼﻤﻮ ﻣﻦ ﻫﺬ Nﻷﻣﺮ;
ﻣﻦ ﺗﺄﺛﻴﺮﺗﻬﺎ ﻟﻤﺪﻣﺮ.,
ﻻ ﻳﻤﻜﻦ ﻟﺘﺨﻠﺺ ﻣﻤﺎ ﺟﻠﺒﺘﻪ ﻟﺮ
ﻣﻨﺴﻴﺔ ﻣﻦ ﺣﺰ_ $ﻻ ﺑﺎﻟﺘﻮﻛﻞ ﻋﻠﻰ ﷲ
ﻟﻌﻴﺶ
ﻓﻲ ﻛﻨﻒ ﻹﻳﻤﺎ
.$ﻳﺼﻮ@ ﷲ ﺗﻌﺎﻟﻰ ﻟﻤﺆﻣﻨﻴﻦ ﻟﺬﻳﻦ ﻧﻌﻢ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺠﻨﺔ
ﻫﻢ ﻳﺤﻤﺪ
ﻧﻪ
ﻓﻴﻘﻮ cﺳﺒﺤﺎﻧﻪ:
﴿ َ َﻗﺎﻟُﻮ ﻟْ َﺤ ْﻤ ُﺪ ِﱠﷲِ ﻟﱠﺬِ\ َ rْ َ0ﻫ َﺐ َﻋﻨﱠﺎ ﻟْ َﺤ َﺰ َ ,ﱠ
ِ َﺑﱠﻨَﺎ ﻟَ َﻐﻔُﻮ ٌ َﺷ ُﻜﻮ ٌِ ﴾
)ﻓﺎﻃﺮ.(34 /
107
ﻟﺨﺎﺗﻤﺔ :ﺳﺒﻴﻞ
ﻟﻨﺠﺎ)
ﻣﻦ ﻣﺮ
3ﻟﺮﻣﻨﺴﻴﺔ
108
" ﻣﺎ ﻳﺼﺎ ﺑﻪ ﻟﺌﻚ
ﻟﺬﻳﻦ ﻳﻔﻀﻠﻮ
ﻟﻌﻴﺶ ﺑﻤﻌﺰ ﻋﻦ ﺧﻼ
ﻟﺪﻳﻦ ﻗﻴﻤﻪ
ﻟﻤﻔﺮﻃﺔ .ﻣﻦ
ﻟﺨﻄﺈ
ﻻﻋﺘﻘﺎ %ﺑﺄﻧﻪ
ﻣﻦ
ﻟﺨﻠﻞ ﻓﻲ
ﻟﺸﺨﺼﻴﺔ ﻫﻲ
ﻟﺮﻣﻨﺴﻴﺔ
،ﻟﻌﺎﻃﻔﺔ ُ
ﻻ ﻳﻤﻜﻦ
ﻟﺘﺨﻠﺺ ﻣﻦ ﻫﺬ
9ﻟﺤﺎﻻ= ﻧﻬﺎ ﺟﺪ= ﻣﻊ ﻻ
;%ﻹﻧﺴﺎ " .ﻫﺬ
9ﻟﺴﻤﺔ
ﻳﻜﺘﺴﺒﻬﺎ
ﻟﺸﺨﺺ ﺳﻮ
Fﻋﻦ ﻋﻲ ﻋﻦ ﻏﻴﺮ ﻋﻲ .ﻓﻠﻮ ﻓﻜﺮ ﻫﺆﻻ Fﺟﻴﺪ
ﻷD%ﻛﻮ
ﻧﻪ
ﻟﻴﺲ ﺻﺤﻴﺤﺎ ﺣﺎﻻ=
ﻟﺤﺰ
ﻟﺒﻜﺎ
Fﻟﻐﻀﺐ
ﻟﺘﻲ ﺗﻨﺘﺎﺑﻬﻢ ﺧﺎDﺟﺔ ﻋﻦ "%
Dﺗﻬﻢ ﻻ
ﻳﻤﻠﻜﻮ "F
Uﻫﺎ ﻳﺔ ﺣﻴﻠﺔ
.ﻟﺪﻟﻴﻞ ﻋﻠﻰ Sﻟﻚ
S" ،ﻛﺎ
ﻟﺸﺨﺺ ﻳﻌﺎﻧﻲ ﺣﺰﻧﺎ ﻗﻠﻘﺎ ﺷﺪﻳﺪﻳﻦ
ﻋﻄﻲ ﻣﺒﻠﻐﺎ ﻣﻦ
ﻟﻤﺎ ﻳﻜﻔﻲ ﺣﺎﺟﺘﻪ ﻳﻠﺒﻲ ﺟﻤﻴﻊ ﻣﻄﺎﻟﺒﻪ ﻓﺈ ﺣﺎﻟﺘﻪ ﺗﻨﻘﻠﺐ ﺑﺴﺮﻋﺔ ﻳﻐﻤﺮ9
ﻟﻔﺮ
Wﻟﺤﺒﻮ .Dﻟﺬﻟﻚ ﻓﺈ
ﻟﻤﺮ Fﻳﻌﻴﺶ ﻫﺬ
9ﻟﺤﺎﻻ= ﻣﻦ
ﻟﺤﺰ ﻟﻤﻮﻗﻒ ﻣﺎ ﻳﺘﺨﺬ 9ﻣﻦ
ﻟﻤﺠﺘﻤﻊ ﺑﺴﺒﺐ ﻇﻠﻤﻪ ﻟﻨﻔﺴﻪ ﺑﺘﺮ Zﻣﺎ ﻣﺮ ﺑﻪ
ﻟﻘﺮ
Yﻟﻜﺮﻳﻢ:
ﻮ﴾ ﻳﻮﻧﺲ. 44/
ِﻤ َ ﺎ; َ9ﻧْﻔ َ
ُﺴ ُﻬ ْﻢ ﻳَ ْﻈﻠ ُ ﺎ; َﺷ ْﻴﺌًﺎ َﻟَ ِﻜ ﱠﻦ
ﻟﻨﱠ َ ِ
ﷲَ َﻻ ﻳَ ْﻈ ْﻠ ُ
ِﻢ
ﻟﻨﱠ َ ﴿ @ﱠ
ﺑﻴﺪ
ﻷﺷﺨﺎ_
ﻟﺮﻣﻨﺴﻴﻴﻦ ﻻ ﻳﺪDﻛﻮ ﻫﺬ
9ﻟﺤﻘﺎﺋﻖ .ﻓﻬﻢ ﻳﻌﻴﺸﻮ %ﻣﺎ ﻓﻲ
ﺟﻮ ﻣﻦ
ﻟﻜﺂﺑﺔ
ﻟﺤﺰ ،ﻣﻬﻤﺎ ﻛﺎ
ﻟﻤﺤﻴﻂ
ﻟﺬ` ﻳﻌﻴﺸﻮ ﻓﻴﻪ ﻻﺑﺪ
ﺟﺪ ﻷﻧﻔﺴﻬﻢ
ﻣﺎ ﻳﺤﺰﻧﻬﻢ ﻳﻜﺪ Dﺻﻔﻮ ﺣﻴﺎﺗﻬﻢ
.ﻟﺤﻘﻴﻘﺔ ﻫﺆﻻ
Fﻟﻨﺎ dﻳﻈﻠﻤﻮ ﻧﻔﺴﻬﻢ ﺑﺄﻳﺪﻳﻬﻢ،
ﻵﻳﺔ
ﻟﻜﺮﻳﻤﺔ ﺗﺒﻴﻦ ﻫﺬ
9ﻟﺤﻘﻴﻘﺔ:
ﺎ; َْ Iﺣ َﻤ ًﺔ َﻓ ِﺮ ُﺣﻮ
ﺑِ َﻬﺎ َ@ ِْ ﺗُ ِﺼ ْﺒ ُﻬ ْﻢ َﺳﻴﱢﺌَ ٌﺔ ﺑِ َﻤﺎ َﻗ ﱠﺪ َﻣ ْﺖ َ9ﻳْﺪِﻳﻬ ْ
ِﻢ @ِ
َA ﴿ َ@ِْ Aَ َ9
َAﻗﻨَﺎ
ﻟﻨﱠ َ
ُﻫ ْﻢ ﻳَ ْﻘﻨَ ُﻄ َ
ﻮ﴾
ﻟﺮ.36/K
ﻟﻜﻲ ﻳﺴﻠﻢ
ﻹﻧﺴﺎ ﻣﻦ ﺧﻄﺮ
ﻟﺮﻣﻨﺴﻴﺔ ﻓﺈ ﻋﻠﻴﻪ
ﻟﺘﻔﻄﻦ ﻟﺤﻴﻞ
ﻟﺸﻴﻄﺎ ﻻﻋﻴﺒﻪ،
ﻫﻮ ﻣﺮ ﻻ ﻳﺘﺄﺗﻰ "ﻻ ﺑﺘﻌﻤﻴﻖ
ﻹﻳﻤﺎ ﺑﺎﷲ ﺗﻌﺎﻟﻰ .ﻓﺎﻹﺣﺒﺎ
fﻟﺬ` ﺗﺴﺒﺒﻪ
ﻟﺮﻣﻨﺴﻴﺔ ﻻ ﻳﻠﻴﻖ
109
@
ﻟﻤﺸﺎﻋﺮ
ﻟﻤﺒﺎﻟﻎ ﻓﻴﻬﺎ
ﻟﺘﺸﺎ
KTﻟﻤﺴﺘﻤﺮ ﻳﻤﻨﻌﺎ
ﻹﻧﺴﺎ ﻣﻦ @
P
IQﻟﻨّﻌﻢ ﻣﻈﺎﻫﺮ
ﻟﺠﻤﺎM
ﻟﺴﻮ
،Q
ﻟﻤﻮﺟﻮ )Qﻓﻲ
ﻟﻜﻮ .ﻓﺒﻴﻨﻤﺎ ﻳﻜﻮ
ﻹﻧﺴﺎ ﻣﺤﺎﻃﺎ ﺑﺂﻻ Zﻣﻈﺎﻫﺮ
ﻟﺠﻤﺎ Mﻻ ﻳﺮ Yﻓﻴﻬﺎ ﺳﻮّ Y
`9ﺳﻌﺎ
.)Qﷲ ﺗﻌﺎﻟﻰ Iﺣﻤﺔ ﺷﻔﻘﺔ ﺑﺎﻹﻧﺴﺎ 9ﺣﺎﻃﻪ ﺑﻨﻌﻢ ﻻ ﺗﺤﺼﻰ ﻻ ﺗﻌﺪ9 .ﻣﺎ
ﺑﺎﻟﺘﺎﻟﻲ ﻳﻔﻘﺪ ّ
ﻟﻤﺆﻣﻨﻮ
ﻟﺼﺎQﻗﻮ
ﻟﻤﺘﻔﻜﺮ ﻓﻼ ﺗﻐﻴﺐ ﻋﻨﻬﻢ ﻫﺬ
aﻟﻨﻌﻢ ،ﻓﻴﺸﻜﺮ
ﷲ ﺗﻌﺎﻟﻰ ﺳﻌﺎ )Qﺑﻬﺬ
aﻟﻨﻌﻢ.
111
110
ﺑﺎﻟﻤﺴﻠﻢ
ﻟﺼﺎ %ﻓﻲ "ﺳﻼﻣﻪ ،ﻓﺤﺮ` ﺑﺎﻟﻤﺴﻠﻢ ﻳﻜﻮ ﺣﻜﻴﻤﺎ ﻻ ﻳﻌﺠﺰ
9ﻟﻌﺜﻮ Dﻋﻠﻰ
ﻟﺤﻠﻮ ﻟﻠﻤﺸﺎﻛﻞ
ﻟﺘﻲ ﺗﻌﺘﺮ iﺳﺒﻴﻠﻪ ،ﺣﺮ` ﺑﻪ ﻛﺬﻟﻚ ﻳﻜﻮ ﻧﻤﻮSﺟﺎ ﻣﺜﺎﻻ ﻟﻤﻦ
ﺣﻮﻟﻪ ﻣﻦ
ﻟﻨﺎS .dﻟﻚ ﻷ
ﻹﻳﻤﺎ ﻳﺴﻜﺐ ﻓﻲ ﻧﻔﺲ
ﻟﻤﺆﻣﻦ
ﻟﺮﺿﺎ
ﻟﻘﻨﺎﻋﺔ ،ﻛﻤﺎ
ﻧﻘﺎ Fﺳﻠﻮﻛﻪ ﻫﺬ
ﺻﻔﺎ 9Fﻳﺸﻊ ﻣﻨﺪ
ﺣﺎ ﻟﻴﻨﺸﺮ
ﻟﺒﺸﺮ
ﻟﺤﺒﻮ Dﻋﻠﻰ ﻣﻦ ﺣﻮﻟﻪ ﺣﺘﻰ ﻓﻲ ﺣﻠﻚ
ﻣﺸﺮﻓﺔ ﻣﺸﺮﻗﺔ ﻫﺎ%ﺋﺔ ﻃﻴﺒﺔ ﻓﻲ
ﻟﻠﺤﻈﺎ= .ﻻ ﺷﻚ ﻫﺬ
ﻟﻨﻮ lﻣﻦ
ﻟﺴﻠﻮ Zﻳﺜﻤﺮ ﺣﻴﺎ; ّ
ﻟﺤﻴﺎ;
ﻟﺪﻧﻴﺎ ﻓﻲ
ﻵﺧﺮ;
" .ﻟﺤﺰ
ﻟﻘﻠﻖ
ﻟﺘﺸﺎ noﻏﻴﺮﻫﺎ ﻣﻦ Yﻓﺎ= ﻻ ﺗﻌﺮ mﻃﺮﻳﻘﺎ
"ﻟﻰ ﺣﻴﺎ;
ﻟﻤﺆﻣﻦ:
ﻟﺴﻮ َُ َ $ﻻ ُﻫ ْﻢ ﻳَ ْﺤ َﺰﻧُ َ
ﻮ"﴾ ِﻢ َﻻ ﻳَ َﻤ ﱡﺴ ُﻬ ُﻢ ﱡ ﴿ " َﻳُﻨَ ﱢﺠﻲ
ﷲﱠُ
ﻟﱠﺬ َ
ِﻳﻦ
ﺗﱠﻘَﻮ
ﺑ َِﻤﻔَﺎ َﺗِﻬ ْ
)
ﻟﺰﻣﺮ.(61 :
ﻓﺎﻟﻤﺆﻣﻨﻮ ﻳﻌﻴﺸﻮ ﻓﻲ ﺳﻌﺎ ;%ﻃﻤﺄﻧﻴﻨﺔ ﻣﺎ ،ﻫﻲ ﻛﻠﻬﺎ ﻧﻌﻢ ﻳﻤﻦ ﺑﻬﺎ
ﷲ ﺗﻌﺎﻟﻰ
ﻳﻮ
nﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﻋﺒﺎ
9%ﻟﺼﺎﻟﺤﻴﻦ .ﻓﻬﻢ ﻳﺼﻠﻮ ﺳﻌﺎ%ﺗﻬﻢ ﻓﻲ
ﻟﺪﻧﻴﺎ ﺑﺴﻌﺎ%ﺗﻬﻢ
ﻟﺘﻲ ﻳﺮﺟﻮﻧﻬﺎ
ﻓﻲ
ﻵﺧﺮ; .ﻳﻘﻮ
ﷲ ﺗﺒﺎ ZDﺗﻌﺎﻟﻰ
ﺻﻔﺎ
ﻟﻨﻌﻴﻢ
ﻟﺬ` ﺳﻴﺼﻴﺐ
ﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ
ﻟﺪ
D
ﻵﺧـﺮ; ﺑﻘﻮﻟﻪ:
﴿ َﻓ َﻮ َﻗﺎ ُﻫ ُﻢ
ﷲﱠُ َﺷ ﱠﺮ َAﻟ َ
ِﻚ
ﻟْﻴَ ْﻮ َِ Kﻟَﻘﱠﺎ ُﻫ ْﻢ ﻧَ ْﻀ َﺮ ً) َ ُﺳ ُﺮ ً
﴾
Iﻹﻧﺴﺎ.11 /
ﻓﻲ Yﻳﺔ ﺧﺮ qﻳﺼﻒ
ﷲ
ﻟﻔﺮ ﺑﻴﻦ
ﻟﻤﺆﻣﻨﻴﻦ ﻏﻴﺮ
ﻟﻤﺆﻣﻨﻴﻦ ﻓﻴﻘﻮ:
ﺎﺣ َﻜ ٌﺔ ﱡﻣ ْﺴﺘَْﺒ ِﺸ َﺮ ٌ) َ ُ ُﺟﻮ ٌ aﻳَ ْﻮ َﻣﺌِ ٍﺬ َﻋ َﻠ ْﻴ َﻬﺎ ﻏَﺒَ َﺮ ٌ) ﺗَ ْﺮ َﻫ ُﻘ َﻬﺎ
ِﺮ ٌ) َﺿ ِ ﴿ ُ ُﺟﻮ ٌ aﻳَ ْﻮ َﻣﺌِ ٍﺬ ﱡﻣ ْﺴﻔ َ
َﺠ َﺮ ُ) ﴾ ﻋﺒﺲ.42-38 / ِﻚ ُﻫ ُﻢ
ﻟْ َﻜﻔ َ
َﺮ ُ)
ﻟْﻔ َ َﻗﺘَ َﺮ ٌ) ْ ُ9ﻟَﺌ َ
ﻓﻴﻮ
nﻟﻘﻴﺎﻣﺔ ﻳﻔﺎﺟﺄ
ﻟﻜﺎﻓﺮ ﺑﺤﻘﻴﻘﺔ ﺟﻬﻨﻢ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻟﻮ
ﻟﻌﺬ
ﻷﺑﺪ`
ﻟﺬ`
ﺳﺘﺤﻘﻮ 9ﺑﻄﺎﻋﺘﻬﻢ ﻟﻠﺸﻴﻄﺎ
ﺗﺒﺎﻋﻬﻢ ﺧﻄﺎ 9ﻓﻲ
ﻟﺤﻴﺎ;
ﻟﺪﻧﻴﺎ ،ﻣﺎ
ﻟﻤﺆﻣﻨﻮ ،ﻓﻴﻠﻘﻮ ﻧﻌﻴﻤﺎ
112
ﻣﻘﻴﻤﺎ ﻫﻨﺎ Fﺳﺮﻣﺪﻳﺎ ﻓﻲ ﺟﻨﺎ=
ﻟﺨﻠﺪ:
ِﻲ َ َﺳﻌِﻴ ٌﺪ َﻓﺄَ ﱠﻣﺎ
ﻟﱠﺬ َ
ِﻳﻦ َﺷﻘُﻮ
ْ َﻓﻔِﻲ ﴿ ﻳَ ْﻮ َ Kﻳَْﺄ َِ tﻻ ﺗَ َﻜ ﱠﻠ ُﻢ ﻧَﻔ ٌ
ْﺲ @ِﻻﱠ ﺑِﺈِ ْAﻧِ ِﻪ َﻓ ِﻤ ْﻨ ُﻬ ْﻢ َﺷﻘ ﱞ
َ
َ tﻷ ُْ I
ِ@ 3ﻻﱠ َﻣﺎ
ﻟﺴ َﻤﺎ َ ُ ِﻴﻖ َﺧﺎﻟِﺪ َ
ِﻳﻦ ﻓِﻴ َﻬﺎ َﻣﺎ ََ
Qﻣ ِﺖ ﱠ
ﻟﻨﱠﺎ ِ Iﻟَ ُﻬ ْﻢ ﻓِﻴ َﻬﺎ َﻓ ٌ
ِﻴﺮ َ َﺷﻬ ٌ
ﺎ Mﻟﱢ َﻤﺎ ﻳُ ِﺮﻳ ُﺪ َ َ9ﱠﻣﺎ
ﻟﱠﺬ َ
ِﻳﻦ ُﺳ ِﻌ ُﺪ
ْ َﻓﻔِﻲ
ﻟْ َﺠﻨﱠ ِﺔ َﺧﺎﻟِﺪ َ
ِﻳﻦ ﻓِﻴ َﻬﺎ َﻣﺎ ِ َIﺑﱠ َﻚ َﻓ ﱠﻌ ٌ
َﺷﺎIَ $ﺑﱡ َﻚ @ ﱠ
َ
َ tﻷ ُْ I
ِ@ 3ﻻﱠ َﻣﺎ َﺷﺎIَ $ﺑﱡ َﻚ َﻋ َﻄﺎ ً $ﻏ َْﻴ َﺮ َﻣ ْﺠ ُﺬ ٍ﴾ A ََ
Qﻣ ِﺖ ﱠ
ﻟﺴ َﻤﺎ َ ُ
)ﻫﻮ.(108-105 /Q
113
ﻧﻬﻴﺎ ﻟ ّﺪﻳﻨﻴﺔ
115
ﻟﻘﺪ ﻇﻬﺮ& ﻟﻨﻈﺮﻳﺔ ﻟ ّﺪ$ﻳﻨﻴﺔ ،ﻳﻌﻨﻲ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ﺑﻬﺪ ﻓﺾ ﻓﻜﺮ ﻟﺨﻠﻖ ،ﺑﻴﺪ
ﻧﻬﺎ ﻟﻢ ﺗﻨﺠﺢ ﻓﻲ
=ﻟﻚُ$ ،ﻋﺘﺒﺮ& ﻣﺠﺮ 8ﺳﻔﺴﻄﺔ ﺧﺎﺟﺔ ﻋﻦ ﻧﻄﺎ 1ﻟﻌﻠﻢ$ .ﻫﺬ -ﻟﻨﻈﺮﻳﺔ ﺗ ّﺪﻋﻲ
+ﻟﻜﺎﺋﻨﺎ& ﻟﺤﻴﺔ ﺗﻮﻟﺪ&
ﺑﻄﺮﻳﻖ ﻟﻤﺼﺎ8ﻓﺔ ﻣﻦ ﻟﻜﺎﺋﻨﺎ& ﻏﻴﺮ ﻟﺤﻴﺔ$ ،ﻗﺪ ﺗﻢ 8ﻫﺎ $ﻧﻘﻀﻬﺎ ﺑﻌﺪ
ّ
+ﺛﺒﺖ ﻟﻌﻠﻢ
ّ +ﻟﻜﻮ$ +ﻟﻜﺎﺋﻨﺎ&
ﻟﺤﻴﺔ ﺗﺤﺘﻮ Jﻋﻠﻰ
ﻧﻈﻤﺔ ﻏﺎﻳﺔ ﻓﻲ ﻹﻋﺠﺎ$ .Hﻋﻠﻰ ﻫﺬ ﻟﻨﺤﻮ
ﺛﺒﺖ ﻟﻌﻠﻢ ﻛﺬﻟﻚ
+ﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﺧﺎﻟﻖ
ﻟﻜﻮ$ +ﺧﺎﻟﻖ ﺟﻤﻴﻊ ﻟﻜﺎﺋﻨﺎ& ﻟﺤﻴﺔ.
$ﻫﺬ -ﻟﻨﻈﺮﻳﺔ ﻻ ﺗﻘﻮ Pﺳﻮ Oﻋﻠﻰ ﻣﻨﺎﻗﻀﺔ ﻟﺤﻘﺎﺋﻖ ﻟﻌﻠﻤﻴﺔ $ﻷﻛﺎ=ﻳﺐ ﻟﺘﻲ ﺗﺮﺗﺪ Jﻟﺒﺎ Lﻟﻌﻠﻢ $ﺟﻤﻠﺔ
ﻣﻦ ﻟﺘﺰﻳﻴﻔﺎ&$ ،ﻗﺪ ﺗﻢ ﻟﻘﻴﺎ Pﺑﺤﻤﻠﺔ $ﺳﻌﺔ ﻋﻠﻰ ﻧﻄﺎ 1ﻟﻌﺎﻟﻢ ﻟﻜﻲ ﺗﺒﻘﻰ ﻫﺬ -ﻟﻨّﻈﺮﻳﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ
ﻗﺪﻣﻬﺎ،
ﻏﻴﺮ
+ﻫﺬ -ﻟﺤﻤﻠﺔ ﻟﻢ ﺗﺘﻤﻜﻦ ﻣﻦ Tﺧﻔﺎ Sﻟﺤﻘﻴﻘﺔ.
ﻟﻘﺪ ﺗﻌﺎﻟﺖ ﻷﺻﻮ& ﺧﻼ Zﻟﺜﻼﺛﻴﻦ ﺳﻨﺔ ﻟﻤﺎﺿﻴﺔ ﻓﻲ 8ﻧﻴﺎ ﻟﻌﻠﻢ ﺗﺒﻴّﻦ ﺑﺄ +ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ﺗﻤﺜﻞ
ﻛﺒﺮ ﺧﺪﻳﻌﺔ
ﻋﺘﺒﺎ ﻣﻦ ﻋﺎ 1980 Pﺑﺄ ّ +ﻹ8ﻋﺎ&S
ﻓﻲ ﺗﺎﻳﺦ ﻟﻌﻠﻢ$ .ﻗﺪ
ﺛﺒﺘﺖ ﻷﺑﺤﺎ cﻟﺘﻲ
ﺟﺮﻳﺖ ﺑﺸﻜﻞ ﺧﺎً a
ﻟﺼﺤﺔ$ ،ﻗﺪ ﺗﻢ ﻟﺘﺼﺮﻳﺢ ﺑﺬﻟﻚ ﻣﻦ ﻗﺒﻞ ﻟﻌﺪﻳﺪ ﻣﻦ ﻛﺒﺎ ﺟﺎ Zﻟﻌﻠﻢ .ﻓﻔﻲ ﻟ ّﺪ$ﻳﻨﻴﺔ ﻋﺎﻳﺔ ﺗﻤﺎﻣﺎ ﻣﻦ ّ
ﻟﻮﻻﻳﺎ& ﻟﻤﺘﺤﺪ ﺑﺸﻜﻞ ﺧﺎ ،aﺻﺮ eﻟﻜﺜﻴﺮ ﻣﻦ ﻋﻠﻤﺎ Sﻟﺒﻴﻮﻟﻮﺟﻴﺎ $ﻟﻜﻴﻤﻴﺎ Sﻟﺤﻴﻮﻳﺔ $ﻋﻠﻢ ﻟﺤﻔﺮﻳﺎ&
$ﻏﻴﺮﻫﺎ ﻣﻦ ﻟﻌﻠﻮ Pﻷﺧﺮ Oﺑﺄ +ﻟﺪ$ﻳﻨﻴﺔ $ﺻﻠﺖ Tﻟﻰ ﻃﺮﻳﻖ ﻣﺴﺪ
+ّ
$ 8$ﺻﻞ ﻟﻜﺎﺋﻨﺎ& ﻟﺤﻴﺔ ﻫﻮ ﻟﺨﻠﻖ.
ﻟﺘﻄﻮ& ﻟﻌﻠﻤﻴﺔ ﺑﺄ +ﻟﻜﻮ$ +ﺟﻤﻴﻊ ﻟﻜﺎﺋﻨﺎ& ﻟﺤﻴﺔ ﻗﺪ ُﺧﻠﻘﺖ ﻣﻦ ﻗﺒﻞ ﷲ ﺗﻌﺎﻟﻰ. $ﻟﻴﻮ Pﺗﺆﻛﺪ ّ
ﻟﻘﺪ ﺗﻨﺎ$ﻟﻨﺎ ﻣﺴﺄﻟﺔ ﻧﻬﻴﺎ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ 8$ﻻﺋﻞ ﻟﺨﻠﻖ ﻓﻲ ﻣﻮﺿﻊ ﻛﺜﻴﺮ ﻣﻦ
ﻋﻤﺎﻟﻨﺎ$ ،ﺳﻮ ﻧُﻮﺻﻞ
=ﻟﻚ ﻓﻲ
ﻋﻤﺎ
Zﺧﺮ$ .Oﻟﻜﻦ ﺑﺎﻟﻨﻈﺮ Tﻟﻰ ﻷﻫﻤﻴﺔ ﻟﺒﺎﻟﻐﺔ ﻟﺘﻲ ﻳﻜﺘﺴﻴﻬﺎ ﻫﺬ ﻟﻤﻮﺿﻮ
iﻳﻨﺎ
ﻧﻪ ﻣﻦ ﻟﻔﺎﺋﺪ
Tﻳﺮ 8ﻣﻠﺨﺺ ﻟﺬﻟﻚ ﻓﻲ ﻫﺬ ﻟﻤﻮﺿﻊ
ﻳﻀﺎ.
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ﻋﻘﺪ ﻳﻦ ﻣﺎﻟﻪ ﻋﻠﻰ ﻻﻛﺘﺸﺎﻓﺎ ﻟﻌﻠﻤﻴﺔ ﻟﺘﻲ ﻛﺎ ﻳﻈﻦ
%ﻧﻬﺎ ﺳﺘﺰﻳﻞ ﻟﻌﻘﺒﺎ ﻟﺘﻲ ﺗﻮﺟﻬﻬﺎ ﻧﻈﺮﻳﺘﻪ& ،ﻻ %ﻣﺎ %ﺛﺒﺘﺘﻪ ﻫﺬ
ﻻﻛﺘﺸﺎﻓﺎ ﺟﺎ 5ﻋﻜﺲ ﻣﺎ ﺗﻤﻨﺎ ﻟﺮﺟﻞ.
ﺗﻈﻬﺮ ﻫﺰﻳﻤﺔ ﻳﻦ %ﻣﺎ= ﻟﻌﻠﻢ ﻟﺤﺪﻳﺚ ﻣﻦ ﺧﻼ 8ﺛﻼ6
ﻧﻘﺎ Aﺋﻴﺴﻴﺔ:
-1ﻟﻢ ﺗﺘﻤﻜﻦ ﻫﺬ ﻟﻨﻈﺮﻳﺔ ﺑﺄ Dﺳﻴﻠﺔ ﻣﻦ ﻟﻮﺳﺎﺋﻞ %ﺗﻔﺴﺮ ﻛﻴﻒ
ﻧﺸﺄ ﻟﺤﻴﺎ Kﻋﻠﻰ ﺟﻪ ﻷ.I
-2ﻻ ﻳﻮﺟﺪ D%ﻛﺘﺸﺎ Oﻋﻠﻤﻲ ﻳﺪ 8ﻋﻠﻰ ﻗﺪ" Kﻟﺘﻘﻨﻴﺎ ﻟﺘﻄﻮﻳﺔ"
ﻟﺘﻲ ﺗﻔﺘﺮﺿﻬﺎ ﻟﻨﻈﺮﻳﺔ ﻋﻠﻰ ﻟﺘﻄﻮ ﻓﻲ D%ﺣﺎ 8ﻣﻦ ﻷﺣﻮ.8
-3ﻣﺎﻳﺜﺒﺘﻪ ﻟﺴﺠﻞ ﻹﺣﺎﺛﻲ ﻫﻮ ﻋﻜﺲ ﻻﻋﺎ 5ﻟﺘﻲ ﺗﻘﻮ= ﻋﻠﻴﻬﺎ
ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ. ﺷﺎﻟﺰ ﻳﻦ
ﺳﻨﻨﺎﻗﺶ ﻓﻲ ﻫﺬ ﻟﻔﺼﻞ ﻫﺬ ﻟﻨﻘﺎ Aﻟﺜﻼ 6ﻟﺮﺋﻴﺴﻴﺔ:
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ﻧﺘﺸﺮ ,ﻓﻲ ﻟﻘﺮ' $ﻟﻮﺳﻄﻰ' ،ﻟﺘﻲ ﺗﻘﻮ& $%ﻟﻤﻮ" ﻏﻴﺮ ﻟﺤﻴﺔ ﺗﺠﻤﻌﺖ ﻣﻦ ﺗﻠﻘﺎ ﻧﻔﺴﻬﺎ ﻟﺘﺸﻜﻞ ﻛﺎﺋﻦ ﺣﻲ،
<'ﺟﺎً 'ﺳﻌﺎً ﻓﻲ 9ﻟﻚ ﻟﺰﻣﻦ .ﻣﻦ ﻻﻋﺘﻘﺎ" ,ﻟﺘﻲ ﻧﺘﺠﺖ ﻋﻦ ﻫﺬ 3ﻟﻨﺘﻴﺠﺔ ﻫﻲ $%ﻟﺤﺸﺮ ,ﺗﻨﺸﺄ ﻋﻦ ﺑﻘﺎﻳﺎ
ﻟﻄﻌﺎ $%' ،Aﻟﺠﺮ $9ﺗﺄﺗﻲ ﻣﻦ ﻟﻘﻤﺢ .ﻫﻨﺎ ﻳﺠﺪ< ﺑﻨﺎ $%ﻧﺘﻌﺮ Dﻟﺘﺠﺮﺑﺔ ﻣﻀﺤﻜﺔ ﻗﺎ Aﺑﻬﺎ ﻟﺒﻌﺾ ،ﺣﻴﺚ ﺗﻢ
'ﺿﻊ ﺑﻌﺾ ﻟﻘﻤﺢ ﻋﻠﻰ ﻗﻄﻌﺔ 'ﺳﺨﺔ ﻣﻦ ﻟﻘﻤﺎ' ،Jﻛﺎ $ﻟﻤﻨﺘﻈﺮ $%ﻳﺨﺮ Gﺟﺮ ً9ﺑﻌﺪ ﺑﺮﻫﺔ ﻣﻦ ﻟﺰﻣﻦ.
'ﻣﻦ ﻟﻤﻨﻄﻠﻖ 9ﺗﻪ ﻛﺎ $ﻳﻌﺘﻘﺪ $%ﻟﺪﻳﺪ $ﺗﺨﺮ Gﻣﻦ ﻟﻠﺤﻢ؛ Oﻻ %ﻧﻪ ﻟﻢ ﻳﻠﺒﺚ ﻟﻌﻠﻢ % $%ﺛﺒﺖ $%ﻟﺪﻳﺪ $ﻻ
ﺗﺨﺮ Gﻣﻦ ﻟﻠﺤﻢ ﺑﺸﻜﻞ ﺗﻠﻘﺎﺋﻲO' ،ﻧﻤﺎ ﻳﺤﻤﻠﻬﺎ ﻟﺬﺑﺎ Tﺑﺸﻜﻞ ﻳﺮﻗﺎﻧﺎ ,ﻻ ﺗﺮ Sﺑﺎﻟﻌﻴﻦ ﻟﻤﺠﺮ".R
ﻛﺎ $ﻫﺬ ﻻﻋﺘﻘﺎ" ﺳﺎﺋﺪً ﻓﻲ ﻟﺰﻣﻦ ﻟﺬ Zﻛﺘﺐ ﻓﻴﻪ "<'ﻳﻦ ﻛﺘﺎ%" Tﺻﻞ ﻷﻧﻮ ، "Vﻓﻘﺪ ﻛﺎ $ﻳﻌﺘﻘﺪ
ﺑﺄ $ﻟﺒﻜﺘﺮﻳﺎ ﺟﺎO ,ﻟﻰ ﻟﻮﺟﻮ" ﻣﻦ ﻣﺎ" Rﻏﻴﺮ ﺣﻴﺔ 'ﻛﺎ $ﻫﺬ ﻻﻋﺘﻘﺎ" ﻣﻘﺒﻮ ﻋﻠﻤﻴﺎً.
ﻟﻢ ﻳﻄﻞ ﻟﻮﻗﺖ ﺣﺘﻰ %ﻋﻠﻦ ﺑﺎﺳﺘﻮ< ﻧﺘﺎﺋﺞ "<ﺳﺎﺗﻪ ﻟﻄﻮﻳﻠﺔ '%ﺑﺤﺎﺛﻪ ﻟﻜﺜﻴﺮ Rﻟﺘﻲ ﺗﺪﺣﺾ %ﺳﺎ[ ﻧﻈﺮﻳﺔ
"<'ﻳﻦ .ﻗﺎ& ﺑﺎﺳﺘﻮ< ﻓﻲ ﻣﺤﺎﺿﺮﺗﻪ ﻟﺘﻲ %ﻋﻠﻦ ﻓﻴﻬﺎ ﻋﻦ ﻧﺘﺼﺎ<ﺗﻪ ﻓﻲ ﻟﺴﻮ<ﺑﻮ $ﻋﺎ:1864 A
"ﻻ ﻳﻤﻜﻦ $%ﺗﺴﺘﻔﻴﻖ ﻧﻈﺮﻳﺔ ﻟﻨﺸﻮ ﻟﺘﻠﻘﺎﺋﻲ ﻣﻦ ﻟﻀﺮﺑﺔ ﻟﺼﺎﻋﻘﺔ ﻟﺘﻲ %ﺻﺎﺑﺘﻬﺎ ﺑﻬﺎ ﻫﺬ 3ﻟﺘﺠﺮﺑﺔ ﻟﺒﺴﻴﻄﺔ".
13
ﻗﺎ' Aﻟﻤﺪﻓﻌﻮ $ﻋﻦ ﻟﻨﻈﺮﻳﺔ ﻟﺪ<'ﻳﻨﻴﺔ ﻛﺘﺸﺎﻓﺎ ,ﺑﺎﺳﺘﻮ< ﻟﻮﻗﺖ ﻃﻮﻳﻞO .ﻻ $%ﻣﺎﺟﺎ ﺑﻪ ﺑﺎﺳﺘﻮ< ﺑﺎﻹﺿﺎﻓﺔ
Oﻟﻰ ﻣﺎ ﻛﺸﻒ ﻋﻨﻪ ﻟﺘﻘﺪ Aﻟﻌﻠﻤﻲ ﻣﻦ ﻟﺒﻨﻴﺔ ﻟﻤﻌﻘﺪ Rﻟﺨﻠﻴﺔ ﻟﻤﺎ" Rﻟﺤﻴﺔ% ،ﺑﻘﻴﺎ ﻓﻜﺮ' Rﺟﻮ" ﻟﺤﻴﺎ Rﻋﻠﻰ ﺳﻄﺢ
ﻷ< Dﻋﻦ ﻃﺮﻳﻖ ﻟﺼﺪﻓﺔ ﻓﻲ ﻣﺄ ghﻟﻢ ﺗﺴﺘﻄﻊ ﻟﺨﺮ' Gﻣﻨﻪ.
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ﺗﺮﻛﻴﺐ ﻟﺒﺮﺗﻴﻨﺎ.
4ﻻ 2ﻧﻪ ﻟﻢ ﺗﻤﺾ ﻋﺪ ﺳﻨﻮ ﺣﺘﻰ ﺛﺒﺖ ﺑﻄﻼ %ﻫﺬ" ﻟﻨﻈﺮﻳﺔ ،ﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻌﺘﺒﺮ ﺧﻄﻮ ﺋﺪ ﻓﻲ ﺗﻘﺪ ﻧﻈﺮﻳﺔ
15
ﻟﺘﻄﻮ ،ﻓﺎﻟﻤﻨﺎ Bﻟﺬ Aﺳﺘﺨﺪ ﻓﻲ ﻫﺬ" ﻟﺘﺠﺮﺑﺔ ﻛﺎ %ﻣﺨﺘﻠﻔﺎً ﺟﺪً ﻋﻦ ﻟﻈﺮ 8ﻷﺿﻴﺔ ﻟﺤﻘﻴﻘﻴﺔ.
16
ﺑﻌﺪ ﻓﺘﺮ ﻣﻦ ﻟﺼﻤﺖ ﻋﺘﺮ 8ﻣﻴﻠﻠﺮ %2ﻟﻤﻨﺎ Bﻟﺬ Aﺳﺘﺨﺪﻣﻪ ﻓﻲ ﺗﺠﺮﺑﺘﻪ ﻛﺎ %ﻏﻴﺮ ﺣﻘﻴﻘﻴﺎً.
ﻟﻘﺪ ﺑﺎ Iﺟﻤﻴﻊ ﻣﺤﺎﻻ ﻟﺘﻄﻮﻳﻴﻦ ﻓﻲ 4ﺛﺒﺎ ﻧﻈﺮﻳﺘﻬﻢ ﻓﻲ ﻟﻘﺮ %ﻟﻌﺸﺮﻳﻦ ﺑﺎﻟﻔﺸﻞ .ﻳﻌﺘﺮ 8ﻟﻌﺎﻟﻢ
ﻟﺠﻴﻮﻟﻮﺟﻲ ﺑﺎ Nﻣﻦ ﻣﻌﻬﺪ ﺳﻜﺮﻳﺒﺲ ﻓﻲ ﺳﺎﻧﺖ ﻳﺎﻏﻮ ﺑﻬﺬ" ﻟﺤﻘﻴﻘﺔ ﻓﻲ ﻣﻘﺎﻟﺔ ﻧﺸﺮﺗﻬﺎ ﻣﺠﻠﺔ "ﻷ "Kﻋﺎ
:1998
"ﻫﺎ ﻧﺤﻦ ﻟﻴﻮ ﻧﻐﺎ Nﻟﻘﺮ %ﻟﻌﺸﺮﻳﻦ %2 %Nﻧﺘﻤﻜﻦ ﻣﻦ ﺣﻞ ﻟﻤﺸﻜﻠﺔ ﻟﺘﻲ ﺑﺪ2ﻧﺎ ﻟﻘﺮ %ﻣﻌﻬﺎ ﻫﻲ :ﻛﻴﻒ
17
ﺑﺪ 2ﻟﺤﻴﺎ ﻋﻠﻰ ﻷK؟"
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"ﻣﻦ ﻟﻤﺴﺘﺤﻴﻞ )' ﺗﻜﻮ' ﻟﺒﺮﺗﻴﻨﺎ ﻟﺤﻤﻮ! ﻵﻣﻴﻨﻴﺔ ،ﻛﻼﻫﻤﺎ ﺟﺰﻳﺌﺎ ﻣﻌﻘﺪ ،ﻗﺪ ﻧﺸﺄ ﻣﻦ ﺗﻠﻘﺎ
ﻧﻔﺴﻬﺎ ﻓﻲ ﻧﻔﺲ ﻟﻮﻗﺖ ﻓﻲ ﻧﻔﺲ ﻟﻤﻜﺎ') .ﺿﻒ 3ﻟﻰ ﻋﺪ3 4ﻣﻜﺎﻧﻴﺔ ﺗﻮﺟﺪ )ﺣﺪﻫﻤﺎ '1ﻵﺧﺮ .ﻫﻜﺬ
ﻣﻦ ﻟﻨﻈﺮ ﻷﻟﻰ ﻳﺠﺪ )ﺣﺪﻧﺎ )ﻧﻪ ﻣﻦ ﻟﻤﺴﺘﺤﻴﻞ )' ﺗﻜﻮ' ﻟﺤﻴﺎ ﻗﺪ ﻧﺸﺄ ﻣﻦ ﺧﻼ@ ﻋﻤﻠﻴﺎ ﻛﻴﻤﻴﺎﺋﻴﺔ
18
ﺑﺤﺘﺔ"
ﻻ ﺷﻚ )ﻧﻪ I3ﻛﺎ' ﻣﻦ ﻟﻤﺴﺘﺤﻴﻞ )' ﺗﻨﺸﺄ ﻟﺤﻴﺎ ﻣﻦ )ﺳﺒﺎ Gﻃﺒﻴﻌﻴﺔ ،ﻓﻼ ﺑﺪ )ﻧﻬﺎ ﻗﺪ "ﺧﻠﻘﺖ" ﺑﻴﺪ
ﺧﺎﻟﻖ .ﻫﺬ Sﻟﺤﻘﻴﻘﺔ ﺗﻠﻐﻲ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ، Oﻟﺘﻲ ﺗﻬﺪ PﺑﺎﻟﺪOﺟﺔ ﻟﺮﺋﻴﺴﻴﺔ 3ﻟﻰ 3ﻧﻜﺎ Oﻟﺨﻠﻖ ،ﻣﻦ )ﺳﺎﺳﻬﺎ.
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ﻟﻬﺆﻻ& ﻷﻗﻮﻳﺎ& ﻣﻦ ﻗﻄﻴﻊ ﻟﻐﺰﻻ! "! ﻳﺘﻄﻮ ﺑﺄ ﺷﻜﻞ ﻣﻦ ﻷﺷﻜﺎ ﻟﻴﺼﺒﺤﻮ ﺧﻴﻮﻻً ﻣﺜﻼً؟ ﺑﺎﻟﻄﺒﻊ ﻻ.
ﻟﺬﻟﻚ ﻧﻘﻮ "! ﻫﺬ /ﻟﻔﻜﺮ; ﻻ ﻗﻮ; ﺗﻄﻮﻳﺔ ﻟﻬﺎ9 .ﻳﻦ ﻧﻔﺴﻪ ﻛﺎ! ﻗﻠﻘﺎً ﺑﺸﺄ! ﻫﺬ /ﻟﺤﻘﻴﻘﺔ ﻟﺘﻲ ﺿﻌﻬﺎ
ﻓﻲ ﻛﺘﺎﺑﻪ "ﺻﻞ ﻷﻧﻮ Aﺣﻴﺚ ﻗﺎ:
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"ﻻ ﻳﻤﻜﻦ ﻟﻘﺎﻧﻮ! ﻻﺻﻄﻔﺎ& ﻟﻄﺒﻴﻌﻲ "! ﻳﺤﻘﻖ ﺷﻴﺌﺎً ﻣﺎﻟﻢ ﺗﺤﺪ Hﺗﻐﻴﻴﺮ Gﻓﺮ9ﻳﺔ Fﻳﺠﺎﺑﻴﺔ".
ﺗﺄﺛﻴﺮ ﻻﻣﺎ
ﻟﻜﻦ ﻛﻴﻒ ﲢﺪ Hﻫﺬ" /ﻟﺘﻐ GSﻹRﺎﺑﻴﺔ"؟ ﺣﺎ 9ﻳﻦ ﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬ ﻟﺴﺆ ﻣﻦ ﺧﻼ ﻟﻔﻬﻢ
ﻟﺒﺪﺋﻲ ﻟﻠﻌﻠﻮa b cﻟﻚ ﻟﻮﻗﺖ .ﻓﺤﺴﺐ ﻧﻈﺮﻳﺔ ﻻﻣﺎ] ﻟﺬ ﻋﺎ\ ﻗﺒﻞ 9ﻳﻦ ،ﻓﺈ! ﻟﻜﺎﺋﻨﺎ Gﳊﻴﺔ ﺗﻮ Hﺻﻔﺎִדﺎ
ﻟ fﻛﺘﺴﺒﺘﻬﺎ ﺧﻼ ﺣﻴﺎִדﺎ eFﻷﺟﻴﺎ ﻟﺘﺎﻟﻴﺔ ،ﻫﺬ /ﻟﺼﻔﺎ Gﺗﺘﺮﻛﻢ ﻣﻦ ﺟﻴﻞ d eFﺧﺮ ﻟﺘﺸﻜﻞ "ﻧﻮ Aﺟﺪﻳﺪ; ﻣﻦ
ﻟﻜﺎﺋﻨﺎ Gﳊﻴﺔ .ﻓﺤﺴﺐ ﻻﻣﺎ] ،ﻟﺰﻓﺎ Gﻫﻲ ﻛﺎﺋﻨﺎ Gﺗﻄﻮ Gﻋﻦ ﻟﻈﺒﺎ& ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﲡﺎﻫﺪ ﻣﻦ "ﺟﻞ ﻟﻮﺻﻮ
eFﻟﺜﻤﺎ ﻟ fﲢﻤﻠﻬﺎ ﻷﺷﺠﺎ ﻟﻌﺎﻟﻴﺔ ،ﻓﻄﺎﻟﺖ ﻗﺒﺘﻬﺎ ﻣﻦ ﺟﻴﻞ d eFﺧﺮ ﺣ iﺳﺘﻘﺮ Gﻋﻠﻰ ﻫﺬ ﻟﻄﻮ.
ﺑﺎﻗﺘﻔﺎ& "ﺛﺮ9 9" ،/ﻳﻦ ﻣﺜﺎﻻً ﳑﺎﺛ ً
ﻼ bﻛﺘﺎﺑﻪ ﻓﻘﺎ "! ﻟﺪﺑﺐ ﻏﻄﺴﺖ bﳌﺎ& "ﺛﻨﺎ& jﺜﻬﺎ ﻋﻦ ﻟﻄﻌﺎc
20
ﻓﺘﺤﻮﻟﺖ eFﺣﻴﺘﺎ! ﻋﻠﻰ ﻣﺮ ﻷﺟﻴﺎ".
Fﻻ "ﻧﻪ ﻣﺎ ﻟﺒﺜﺖ "! ﻇﻬﺮ Gﻗﻮﻧﲔ ﻟﻮﺛﺔ ﻋﻠﻰ ﻳﺪ ﻟﻌﺎ qﻣﺎﻧﺪ bﻟﻘﺮ! ﻟﻌﺸﺮﻳﻦ ،ﳑﺎ "ﺣﺒﻂ "ﺳﻄﻮ; ﻣﺘﺪ9
ﻟﺼﻔﺎ Gﻋ tﻷﺟﻴﺎ .ﻫﻜﺬ ﺳﻘﻂ ﻻﺻﻄﻔﺎ& ﻟﻄﺒﻴﻌﻲ ﻛﺪﻋﺎﻣﺔ ﻣﻦ 9ﻋﺎﻣﺎ Gﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ.
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-.ﻋﻠﻤﺎ) ﻷﺣﻴﺎ) ﻟﺬﻳﻦ ﻫﻢ ﻣﻦ ﻧﺼﺎ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ
ّ
ﻗﺪ ﺧﺬ ﻳﺒﺤﺜﻮ -ﻋﻦ ﻧﻤﻮ 12ﻣﻔﻴﺪ ﻟﻠﻄﻔﺮ
ﻋﺮﺿﻮ ﻟﺬﺑﺎ 9ﻟﻠﻄﻔﺮ ﻷﺣﻴﺎﺋﻴﺔ ﻷﺣﻴﺎﺋﻴﺔ ﺣﻴﺚ ﱠ
ﻣﻨﺬ ﺑﺪﻳﺔ ﻟﻘﺮ. ،-ﻻ ﻧﻪ ﻓﻲ ﻧﻬﺎﻳﺔ ﺗﻠﻚ ﻟﻤﺴﺎﻋﻲ
ﻟﻤﺠﻬﻮ ﻟﻢ ﻳﺘﻢ ﻟﺤﺼﻮ .ﻻ ﻋﻠﻰ 2ﺑﺎ9
ﻣﺮﻳﺾ ،ﻋﻠﻴﻞ ،ﻏﻴﺮ ﺗﺎ .Iﻳﻮﺟﺪ ﻓﻲ ﻷﻋﻠﻰ ﻋﻠﻰ
ﻟﻴﺴﺎ ﺻﻮ Pﻟﺬﺑﺎﺑﺔ ﻓﺎﻛﻬﺔ ﻃﺒﻴﻌﻴﺔ ،ﻓﻲ ﻷﺳﻔﻞ
ﻋﻠﻰ ﻟﻴﻤﻴﻦ ﺗﻮﺟﺪ 2ﺑﺎﺑﺔ ﻓﺎﻛﻬﺔ ﺧﺮ Sﺗﻌﺮﺿﺖ
ﻟﻠﻄﻔﺮ ﻷﺣﻴﺎﺋﻴﺔ ﺧﺮﺟﺖ ﺳﻴﻘﺎﻧﻬﺎ ﻣﻦ ﺳﻬﺎ،
ﻣﺎ ﻓﻲ ﻋﻠﻰ ﻟﻴﻤﻴﻦ ﻓﺘﻮﺟﺪ 2ﺑﺎﺑﺔ ﻓﺎﻛﻬﺔ ﻗﺪ ﺧﺮﺟﺖ
ﺟﻨﺤﺘﻬﺎ ﺑﺸﻜﻞ ﻣﺸﻮ2 Uﻟﻚ ﺑﺎﻟﻄﺒﻊ ﻧﺘﻴﺠﺔ ﻟﻤﺎ
ﺗﻌﺮﺿﺖ ﻟﻪ ﻣﻦ ﻃﻔﺮ ﺣﻴﺎﺋﻴﺔ.
ﻟﺴﺠﻼ ﻹﺣﺎﺛﻴﺔ:
ﻻ ﻟﻴﻞ ﻋﻠﻰ ﺟﻮ ﺷﻜﺎ ﻣﺮﺣﻠﻴﺔ
ﳊﻘﻴﻘﺔ ﻻ ﻳﻮﺟﺪ & ﻟﻴﻞ
ﺳﺠﻞ ﳌﺴﺘﺤﺎﺛﺎ ﻋﻠﻰ ﻛﺜﺮ ﻻﻋﺎ ﺿﻮﺣ
ﺳﻴﻨﺎﻳﻮ ﻧﻈﺮﻳﺔ
ﻟﺘﻄﻮ.
ﺣﺴﺐ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ،ﻓﺈ 3ﻛﻞ ﻛﺎﺋﻦ ﺣﻲ ﻗﺪ ﻧﺸﺄ ﻋﻦ ﻛﺎﺋﻦ ﻗﺒﻠﻪ 3 & ،ﻟﻜﺎﺋﻨﺎ ﻟﺴﺎﺑﻘﺔ ﻗﺪ ﲢﻮﻟﺖ
JKﻛﺎﺋﻨﺎ ﺧﺮ ،Hﻛﻞ ﻷﻧﻮ Fﻧﺸﺄ ֲדﺬ Bﻟﻄﺮﻳﻘﺔ .ﺣﺴﺐ ﻟﻨﻈﺮﻳﺔ ،ﻓﺈ 3ﻫﺬ Bﻟﺘﺤﻮﻻ ﺳﺘﻐﺮﻗﺖ ﻣﻼﻳﲔ
ﻟﺴﻨﲔ.
RKﻛﺎ 3ﻫﺬ ﻻﻓﺘﺮ Qﺣﻘﻴﻘﻲ ،ﻓﻤﻦ ﻟﻀﺮ& ﺟﻮ ﻋﺪ ﻛﺒ Nﻣﻦ ﻷﻧﻮ Fﳌﺮﺣﻠﻴﺔ ﻟ Mﻋﺎﺷﺖ
ﻓﺘﺮ Sﻟﺘﺤﻮ Yﻟﻄﻮﻳﻠﺔ .ﻋﻠﻰ ﺳﺒﻴﻞ ﳌﺜﺎ Yﻻﺑﺪ ﻣﻦ ﺟﻮ ﻛﺎﺋﻦ ﻧﺼﻔﻪ Xﻜﺔ ﻧﺼﻔﻪ ﺳﻠﺤﻔﺎV Sﻤﻞ ﺻﻔﺎ ﻟﺴﻠﺤﻔﺎS
ﺑﺎﻹﺿﺎﻓﺔ JKﺻﻔﺎ ﻷXﺎ bﻟV Mﻤﻠﻬﺎ ﺻﻼً .ﻛﺎﺋﻨﺎ ﻧﺼﻔﻬﺎ ﻃ Nﻟﻨﺼﻒ ﻵﺧﺮ ]ﺣﻒ & ،ﲢﻤﻞ ﺑﻌﺾ
ﺻﻔﺎ ﻟﻄﻴﻮ ﺑﺎﻹﺿﺎﻓﺔ JKﺻﻔﺎ ﻟﺰﺣﻒ ﻟ Mﲢﻤﻠﻬﺎ ﺻﻼً .ﲟﺎ eﺎ
ﻟﻄﻮ ﳌﺮﺣﻠﻲ ،ﻓﻬﻲ ﻛﺎﺋﻨﺎ ﻋﺎﺟﺰS
ﻏ Nﻣﺆﻫﻠﺔ ،ﻣﻌﺎﻗﺔ؛ ﻳﻄﻠﻖ ﻟﺘﻄﻮﻳﻮ 3ﻋﻠﻰ ﻫﺬ Bﻷﺷﻜﺎ Yﳋﻴﺎﻟﻴﺔ Kﺳﻢ "ﻷﺷﻜﺎ Yﻟﺘﺤﻮﻟﻴﺔ"
ﻟﻮ ﻛﺎ 3ﻫﻨﺎ bﺣﻴﻮﻧﺎ ﻛﺘﻠﻚ ﺣﻘ ،ﻓﻴﺠﺐ 3ﻳﻜﻮ 3ﻫﻨﺎ bﳌﻼﻳﲔ ﺑﻞ ﻟﺒﻼﻳﲔ ﻣﻨﻬﺎ ﺑﺸﻜﻞ ﻣﺘﻨﻮ.F
ﻷﻫﻢ ﻣﻦ Rﻟﻚ oﺐ 3ﲢﻤﻞ ﺳﺠﻼ ﳌﺴﺘﺤﺎﺛﺎ ﺑﻘﺎﻳﺎ ﻫﺬ Bﻷﺣﻴﺎ ﻟﻐﺮﻳﺒﺔ .ﻳﻘﻮ Yﻳﻦ
ﻛﺘﺎﺑﻪ "ﺻﻞ
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ﻷﻧﻮ":
" /0ﻛﺎﻧﺖ ﻧﻈﺮﻳ ﺻﺤﻴﺤﺔ ،ﻓﻼﺑﺪ ﻣﻦ #ﺟﻮ ﻋﺪ ﻛﺒ ﻣﻦ ﻷﻧﻮ ﳌﺨﺘﻠﻔﺔ ﻟ ﺗﺼﻨﻒ ﺿﻤﻦ ﻓﺌﺔ
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#ﺣﺪ># ،ﻫﺬ ﻟﻮﺟﻮ ﺳﺘﺜﺒﺘﻪ ﻟﺴﺠﻼ 5ﻹﺣﺎﺛﻴﺔ".
ﻣﺎ
ﻳﻦ ﺗﺘﺒﺪ
ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺟﻤﻴﻊ ﻣﺤﺎ#ﻻ 5ﻟﺘﻄﻮBﻳﻴﻦ ﻟﺠﺎ> ﻓﻲ 0ﻳﺠﺎ ﻣﺴﺘﺤﺎﺛﺎ 5ﺗﺪﻋﻢ ﺗﺼﻮBﺗﻬﻢ ﻓﻲ #ﺟﻮ
ﻣﺨﻠﻮﻗﺎ 5ﺗﺤﻮﻟﻴﺔ ﻓﻲ ﻣﻨﺘﺼﻒ ﻟﻘﺮ Mﻟﻌﺸﺮﻳﻦ ﻓﻲ ﺟﻤﻴﻊ Iﻧﺤﺎ Kﻟﻌﺎﻟﻢ0 ،ﻻ Iﻧﻬﻢ ﻟﻢ ﻳﺠﺪ I #ﻳﺎً ﻣﻨﻬﺎ .ﻟﻘﺪ
Iﺛﺒﺘﺖ ﺟﻤﻴﻊ ﻟﻤﺴﺘﺤﺎ Qﻟﺘﻲ ﻛﺘﺸﻔﺖ Iﺛﻨﺎ Kﻟﺤﻔﺮﻳﺎ 5ﻟﺠﻴﻮﻟﻮﺟﻴﺔ ﻋﻜﺲ ﻣﺎ ﻗﺎﻟﺖ ﺑﻪ ﻟﻨﻈﺮﻳﺔ ﻟﺪ#Bﻳﻨﻴﺔ
ﺗﻤﺎﻣﺎً :ﻟﻘﺪ ﻧﺸﺄ 5ﻟﺤﻴﺎ> ﻓﺠﺄ> #ﺑﺘﺸﻜﻞ ﺗﺎ Uﻻ #ﺟﻮ ﻷ Tﺷﻜﻞ ﺗﺤﻮﻟﻲ.
Iﻗﺮ Iﺣﺪ ﻋﻠﻤﺎ Kﻟﺘﻄﻮ ،Bﻟﻌﺎﻟﻢ ﻹﻧﺠﻠﻴﺰ Tﻳﺮﻳﻚ [ﻏﺮ Derek Agerﺑﻬﺬ Xﻟﺤﻘﻴﻘﺔ ﻋﻨﺪﻣﺎ ﻗﺎ:W
ﻟﻨﻘﻄﺔ ﻫﻲ Iﻧﻨﺎ ﻋﻨﺪﻣﺎ ﻗﻤﻨﺎ ﺑﺘﻘﺼﻲ ﻟﺴﺠﻞ ﻹﺣﺎﺛﻲ ﺑﺎﻟﺘﻔﺼﻴﻞ ﺳﻮ Kﻋﻠﻰ ﻣﺴﺘﻮ_ ﻷﻧﻮ #Iﻟﺘﺮﺗﻴﺐ ﻟﺰﻣﻨﻲ
ﻟﻤﺮ> ﺗﻠﻮ ﻟﻤﺮ> ،ﻟﻢ ﻧﺠﺪ ﺗﻄﻮ BﺗﺪBﻳﺠﻲ #Iﻣﺮﺣﻠﺔ ﻧﺘﻘﺎﻟﻴﺔ0# ،ﻧﻤﺎ ﻇﻬﻮ Bﻣﻔﺎﺟﺊ ﻟﻤﺠﻤﻮﻋﺔ ﻣﻦ ﻟﻜﺎﺋﻨﺎ5
23
ﻋﻠﻰ ﺣﺴﺎI fﺧﺮ_.
ﻫﺬ ﻳﻌﻨﻲ MIﻟﺴﺠﻞ ﻹﺣﺎﺛﻲ ﻳﺒﺮﻫﻦ MIﺟﻤﻴﻊ ﻟﻜﺎﺋﻨﺎ 5ﻟﺤﻴﺔ ﻗﺪ ﻇﻬﺮ 5ﻋﻠﻰ ﻷ hBﺑﺸﻜﻞ ﻣﻔﺎﺟﺊ
ﺑﺄﺷﻜﺎﻟﻬﺎ ﻟﺘﺎﻣﺔ TI M## ،ﻃﻮ Bﺗﺤﻮﻟﻲ# ،ﻫﺬ ﻋﻜﺲ
ﻹﻋﺎ Kﻟﺪ#Bﻳﻨﻲ ﺗﻤﺎﻣﺎً 0#ﺛﺒﺎ 5ﻗﻮ Tﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻟﺨﻠﻖ.
ﻓﺎﻟﺘﻔﺴﻴﺮ ﻟﻮﺣﻴﺪ ﻟﻨﺸﻮ Kﻟﻜﺎﺋﻨﺎ 5ﻟﺤﻴﺔ ﺑﺸﻜﻞ ﻣﻔﺎﺟﺊ
ﻋﻠﻰ ﺳﻄﺢ ﻷ hBﺑﺸﻜﻠﻬﺎ ﻟﻜﺎﻣﻞ M##ﺗﻄﻮ Bﻋﻦ
Iﺟﺪ ﺳﺎﺑﻘﻴﻦ0 ،ﻧﻤﺎ ﻳﻌﻨﻲ MIﻫﺬ Xﻷﻧﻮ ﻗﺪ ﺧﻠﻘﺖ
ﺧﻠﻘﺎً# .ﻳﻘﺮ ﻫﺬ Xﻟﺤﻘﻴﻘﺔ ﻋﺎﻟﻢ ﻷﺣﻴﺎ KﻟﺘﻄﻮTB
#ﻏﻼﺋﺲ ﻓﻴﻮﺗﻮﻳﻤﺎ:
"ﻟﺨﻠﻖ #ﻟﺘﻄﻮ# ،Bﺑﻴﻨﻬﻤﺎ ﻟﺘﻔﺴﻴﺮ 5ﻟﻤﺤﺘﻤﻠﺔ
ﻋﻦ Iﺻﻞ ﻟﻜﺎﺋﻨﺎ 5ﻟﺤﻴﺔ .ﻓﺈﻣﺎ MIﺗﻜﻮ Mﻷﻧﻮ
ﻗﺪ ﻇﻬﺮ 5ﻋﻠﻰ ﺳﻄﺢ ﻷ hBﺑﺘﻜﻮﻳﻨﻬﺎ ﻟﻜﺎﻣﻞ #I ،ﻻ ﺗﻜﻮ /0 .Mﻟﻢ ﻳﻜﻦ ﻷﻣﺮ ﻛﺬﻟﻚ ﻓﻬﺬ ﻳﻌﻨﻲ Iﻧﻬﺎ ﻗﺪ
ﺗﻄﻮ 5Bﻋﻦ Iﻧﻮ #ﺟﺪ 5ﻣﺴﺒﻘﺎً ﻣﻦ ﺧﻼ Wﺑﻌﺾ ﻋﻤﻠﻴﺎ 5ﻟﺘﺤﻮI .Wﻣﺎ /0ﻛﺎﻧﺖ ﻗﺪ ﻇﻬﺮ 5ﺑﺸﻜﻠﻬﺎ
24
ﻟﻜﺎﻣﻞ ،ﻓﻼﺑﺪ Iﻧﻬﺎ ﻗﺪ ﺧﻠﻘﺖ ﺧﻠﻘﺎً.
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ﻟﻤﺴﺘﺤﺎﺛﺎ ﺗﺜﺒﺖ (' ﻟﻜﺎﺋﻨﺎ ﻟﺤﻴﺔ ﻗﺪ ﻧﺸﺄ ﺑﺸﻜﻠﻬﺎ ﻟﻤﻜﺘﻤﻞ ﻋﻠﻰ ﺳﻄﺢ ﻷ ،ﻫﺬ ﻳﻌﻨﻲ
(' "(ﺻﻞ ﻷﻧﻮ ":ﻟﻴﺲ ﻛﻤﺎ ﻳﺪﻋﻲ 7ﻳﻦ5 ،ﻧﻪ ﺧﻠﻖ ﻟﻴﺲ ﺗﻄﻮ.
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0ﻳﻜﺘﻮ ،-ﻫﻮﻣﻮ ﺳﺎﺑﻴﻨﻴﺲ ﻧﺎﺷﺌﺔ ﻋﻦ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ .ﻻ ﻻﻛﺘﺸﺎﻓﺎ ﻷﺧﻴﺮ ﻟﺘﻲ ﻇﻬﺮ ﻋﻠﻰ ﻳﺪ
ﻋﻠﻤﺎ= ﻟﻤﺴﺘﺤﺎﺛﺎ ﻟﺒﺸﺮﻳﺔ ﻗﺪ ﺛﺒﺘﺖ ﻫﺬ 5ﻟﻔﺌﺎ ﻷ0ﺑﻌﺄ2ﺳﺘﺮﻟﻮﺑﻴﺜﻴﻜﻮ ، -ﻫﻮﻣﻮ ﻫﺎﺑﻴﻠﻴﺲ ،ﻫﻮﻣﻮ
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0ﻳﻜﺘﻮ ،-ﻫﻮﻣﻮ ﺳﺎﺑﻴﻨﻴﺲ ﻗﺪ ﻋﺎﺷﺖ ﻓﻲ ﺑﻘﺎ Bﻣﺨﺘﻠﻔﺔ ﻣﻦ ﻟﻌﺎﻟﻢ 2ﻓﻲ ?ﻣﻦ 2ﺣﺪ.
ﻋﻼ 2ﻋﻠﻰ ﻫﺬ ،ﻓﺈ ﻷﺟﺰ= ﻟﺒﺸﺮﻳﺔ ﻟﺘﻲ ﺻﻨﻔﺖ ﻓﻲ ﻓﺌﺔ "ﻫﻮﻣﻮ 0ﻳﻜﺘﻮ "-ﻟﻢ ﺗﻨﻘﺮ Dﺣﺘﻰ 2ﻗﺖ
28
ﻗﺮﻳﺐ ﺟﺪً ،ﻣﺎ ﻟﻨﻴﺎﻧﺪ0ﺗﺎﻟﻴﻴﻦ 2ﻟﻬﻮﻣﻮﺳﺎﺑﻴﻨﻴﺲ ﻓﻘﺪ ﺗﻌﺎﻳﺸﻮ ﻓﻲ ?ﻣﻦ 2ﺣﺪ 2ﻓﻲ ﻣﻨﻄﻘﺔ 2ﺣﺪ.
ﻫﺬ ﻻﻛﺘﺸﺎ Qﻳﺪﺣﺾ ﻻPﻋﺎ= ﺑﺄ ﺣﺪ ﻣﻨﻬﻢ ﻳﻤﻜﻦ ﻳﻜﻮ ﺟﺪً ﻟﻶﺧﺮ .ﻳﻔﺴﺮ ﻋﺎﻟﻢ ﻷﺣﻴﺎ=
ﻟﻘﺪﻳﻤﺔ ﺳﺘﻴﻔﻦ ﺟﺎ Vﻏﻮﻟﺪ Stephen Jay Gouldﻣﻦ ﺟﺎﻣﻌﺔ ﻫﺎ0ﻓﺎ P0ﻟﻨﻬﺎﻳﺔ ﻟﻤﺴﺪ P2ﻟﺘﻲ 2ﺻﻠﺖ ﻟﻴﻬﺎ
ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ،0ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻧﻪ ﻋﺎﻟﻢ ﺗﻄﻮ:V0
ﻣﺎ^ ﺳﻴﻜﻮ ﻣﺼﻴﺮ ﻓﻜﺮﺗﻨﺎ ^ ﻛﺎ ﻫﻨﺎ] ﺗﺰﻣﻦ ﻣﻌﻴﺸﻲ ﻟﺜﻼ\ ﻣﻦ ﻓﺌﺎ ﻟﻬﻮﻣﻮ )ﻹﻓﺮﻳﻘﻲ 2ﻷ2ﺳﺘﺮﻟﻮﺑﻴﺜﻴﻜﻮ-
ﻟﻘﻮ2 Vﻟﻬﻮﻣﻮ ﻫﺎﺑﻴﻠﻴﺲ( 2ﺛﺒﺖ ﺣﺪً ﻣﻨﻬﻢ ﻟﻢ ﻳﻨﺸﺄ ﻋﻦ ﻵﺧﺮ؟ ﺿﻒ ﻟﻰ ﺣﺪ ﻣﻦ ﻫﺆﻻ= ﻟﻢ ﻳﺜﺒﺖ
29
ﻋﻠﻴﻪ Vﺗﺤﻮ kﺗﻄﻮ V0ﺧﻼ kﻓﺘﺮ ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﺳﻄﺢ ﻷ.D0
ﻧﻘﻮ kﺑﺎﺧﺘﺼﺎ ،0ﺳﻴﻨﺎ0ﻳﻮ ﻟﺘﻄﻮ 0ﻟﺒﺸﺮ Vﻟﺬ Vﻳﻨﺺ ﻋﻠﻰ 2ﺟﻮ Pﻣﺨﻠﻮ mﻧﺼﻔﻪ ﻧﺴﺎ 2ﻧﺼﻔﻪ ﻗﺮP
2ﻟﺬ Vﻗﺎ sﻋﻠﻰ ﺳﺘﺨﺪ sﻟﻌﺪﻳﺪ ﻣﻦ ﻟﺼﻮ 0ﻟﺨﻴﺎﻟﻴﺔ ﻟﺘﻲ ﻇﻬﺮ ﻓﻲ ﻟﻜﺘﺐ ﻟﺪﻋﺎﺋﻴﺔ ﻟﻨﻈﺮﻳﺔ ﻟﺘﻄﻮ ،0ﻟﻴﺴﺖ
ﻻ ﻗﺼﺔ ﻻ ﺳﺎ -ﻟﻬﺎ ﻣﻦ ﻟﺼﺤﺔ ﻟﻌﻠﻤﻴﺔ.
2ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﻮ ﻟﻌﺎﻟﻢ ﺳﻮﻟﻲ ?2ﻛﺮﻣﺎ ،ﻷﻛﺜﺮ ﺷﻬﺮ ﻓﻲ ﻟﻤﻤﻠﻜﺔ ﻟﻤﺘﺤﺪ ،ﻋﺎﻟﻤﺎً ﺗﻄﻮ0ﻳﺎً ،ﻻ ﻧﻪ
ﻋﺘﺮ Qﻓﻲ ﻧﻬﺎﻳﺔ ﺑﺤﺎﺛﻪ ،ﻟﺘﻲ ﺳﺘﻐﺮﻗﺖ ﻋﺪ ﺳﻨﻮ 2ﻟﺘﻲ ﺗﻨﺎ2ﻟﺖ ﺑﺸﻜﻞ ﺧﺎ vﻣﺴﺘﺤﺎﺛﺎ 2ﺳﺘﺮﻟﻮﺑﻴﺜﻴﻜﻮ-
ﻟﻤﺪ 15ﻋﺎﻣﺎً ،ﻧﻪ ﻻ ﻳﻮﺟﺪ ﺷﺠﺮ ﺑﺸﺮﻳﺔ ﺗﺘﻔﺮ Bﻋﻦ ﻣﺨﻠﻮﻗﺎ ﺷﺒﻴﻬﺔ ﺑﺎﻟﻘﺮ.P2
ﺻﻨﻒ ?2ﻛﺮﻣﺎ ﻟﻌﻠﻮ sﺿﻤﻦ ﻃﻴﻒ ﺳﻤﺎ" 5ﻃﻴﻒ ﻟﻌﻠﻮ "sﻳﺘﺪ }0ﻣﻦ ﻟﻌﻠﻮ sﻟﺘﻲ ﻳﻌﺘﺒﺮﻫﺎ ﻋﻠﻤﻴﺔ ﻟﻴﻨﺘﻬﻲ
ﻓﻲ ﻟﻌﻠﻮ sﻟﺘﻲ ﻳﻌﺘﺒﺮﻫﺎ ﻏﻴﺮ ﻋﻠﻤﻴﺔ2 .ﺣﺴﺐ ﻃﻴﻒ ?2ﻛﺮﻣﺎ ،ﻓﺈ ﻛﺜﺮ ﻟﻌﻠﻮ" sﻋﻠﻤﻴﺔ" – Vﻟﺘﻲ ﺗﻘﻮs
ﻋﻠﻰ ﺑﻴﺎﻧﺎ 2ﻣﻌﻠﻮﻣﺎ ﻣﻠﻤﻮﺳﺔ -ﻫﻲ ﻟﻔﻴﺰﻳﺎ= 2ﻟﻜﻴﻤﻴﺎ= ،ﺗﻠﻴﻬﻤﺎ ﻟﻌﻠﻮ sﻟﺒﻴﻮﻟﻮﺟﻴﺔ 2ﻓﻲ ﻟﺪ0ﺟﺔ ﻷﺧﻴﺮ
ﻟﻌﻠﻮ sﻻﺟﺘﻤﺎﻋﻴﺔ2 .ﻓﻲ ﻧﻬﺎﻳﺔ ﻟﻄﻴﻒ ﺗﺄﺗﻲ ﻟﻌﻠﻮ" sﻏﻴﺮ ﻟﻌﻠﻤﻴﺔ" 2ﻟﺘﻲ ﻳﺤﺘﻞ ﻣﻜﺎﻧﻬﺎ "ﻹ ]0Pﻟﺤﺴﻲ
ﻟﻤﻔﺮ" – 2ﻫﻲ ﻣﻔﺎﻫﻴﻢ ﻟﺤﺎﺳﺔ ﻟﺴﺎPﺳﺔ 2ﻟﺘﻴﻠﻴﺒﺎﺛﻲ )ﻟﺘﺨﺎﻃﺮ ﻋﻦ ﺑﻌﺪ( – 2ﻳﻠﻴﻬﺎ "ﻟﺘﻄﻮ 0ﻟﺒﺸﺮ."V
2ﻳﺸﺮ ﻟﻨﺎ ?2ﻛﺮ ﻋﻤﻠﻪ ﻫﺬ:
ﻧﺤﻦ ﻫﻨﺎ ^ً ﻧﺘﺤﻮ kﻣﻦ ﻟﺤﻘﻴﻘﺔ ﻟﻤﺴﺠﻠﺔ ﻣﻮﺿﻮﻋﻴﺎً ﻟﻰ ﺗﻠﻚ ﻟﻤﺠﺎﻻ ﻟﺘﻲ ﻳﺸﻐﻠﻬﺎ ﻋﻠﻢ ﻷﺣﻴﺎ=
ﻻﻓﺘﺮﺿﻲ ،ﻣﺜﻞ ﻹ ]0Pﻟﺤﺴﻲ ﻟﻤﻔﺮ 2 ،ﻟﺘﻔﺴﻴﺮ ﻟﺘﺎ0ﻳﺨﻲ ﻟﻠﻤﺴﺘﺤﺎﺛﺎ ﻹﻧﺴﺎﻧﻴﺔ2 ،ﻟﺘﻲ ﻳﺒﺪ 2ﻓﻴﻬﺎ
ﻛﻞ ﺷﻲ= ﺟﺎﺋﺰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻄﻮ ،V0ﺣﻴﺚ ﻳﻜﻮ ﻟﺘﻄﻮ V0ﻣﺴﺘﻌﺪً ﻟﺘﺼﺪﻳﻖ ﻟﻌﺪﻳﺪ ﻣﻦ ﻷﻣﻮ 0ﻟﻤﺘﻨﺎﻗﻀﺔ
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125
30
ﻓﻲ ﻗﺖ ﺣﺪ.
ﻟﻘﺪ ﻧﺤﺪ $ﻗﺼﺔ ﻟﺘﻄﻮ $ﻟﺒﺸﺮ" ﻟﺘﺼﻞ ﻟﻰ ﻣﺴﺘﻮ ﻟﺘﻔﺴﻴﺮ ﻟﻤﺘﺤﻴﺰ ﻟﺒﻌﺾ ﻟﻤﺴﺘﺤﺎﺛﺎ ﻟﺘﻲ
ﺳﺘﺨﺮﺟﻬﺎ ﺑﻌﺾ ﻷﺷﺨﺎ 7ﻟﺬﻳﻦ ﺗﻌﻠﻘﻮ ﺑﻬﺬ 1ﻟﻨﻈﺮﻳﺔ ﺑﺸﻜﻞ *ﻋﻤﻰ.
ﻟﻤﻌﺎﻟﺔ ﻟﺪﻳﻨﻴﺔ
ﻟﻰ ﺟﺎﻧﺐ ﻛﻞ ﻣﺎ ﺗﻨﺎﻟﻨﺎ 1ﻟﻰ ﻵ Eﻣﻦ *Fﻟﺔ ﺗﻘﻨﻴﺔ ،ﻧﻮ E* Fﻧﻮﺟﺰ ـ Eﺷﺌﺘﻢ ـ ﺑﻤﺜﺎ@ ﺿﺢ ﺑﺤﻴﺚ
ﻳﻤﻜﻦ ﺣﺘﻰ ﻟﻸﻃﻔﺎ@ * Eﻳﻔﻬﻤﻮ ، 1ﻛﻴﻒ * Eﻟﺘﻄﻮ$ﻳﻴﻦ *ﻟﻮ ﻋﻘﻴﺪ ﺧﺮﻓﺎ Kﻓﺎﺳﺪ .
ﺗﺰﻋﻢ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ E* $ﻟﺤﻴﺎ ﺗﺸﻜﻠﺖ ﻣﺤﺾ ﺻﺪﻓﺔ؛ ﻋﻠﻴﻪ ﻃﺒﻘﺎً ﻟﻬﺬ ﻟﺰﻋﻢ ﻓﺈ Eﻟﺬ $ﻟﺠﺎﻣﺪ
ﻏﻴﺮ ﻟﻮﻋﻴﺔ ﺟﺘﻤﻌﺖ ﺷﻜﻠﺖ *ﻻً ﺧﻠﻴﺔ ،ﺛﻢ ﺟﺎ Kﻟﺬ $ﻧﻔﺴﻬﺎ ﺑﻄﺮﻳﻘﺔ * ﺑﺄﺧﺮ ﺑﺎﻟﻜﺎﺋﻨﺎ ﻟﺤﻴﺔ
ﻟﺒﺸﺮ .ﻟﻨﻔﻜﺮ ﻵ :Eﻧﻨﺎ ﺣﻴﻨﻤﺎ ﻧﺠﻤﻊ ﻋﻨﺎﺻﺮ ﻣﺜﻞ ﻟﻜﺮﺑﻮ Eﻟﻔﺴﻔﻮ $ﻷ\ ﻟﺒﻮﺗﺎﺳﻴﻮ[ ﻫﻲ
ﻟﻤﻔﺮ Fﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺑﻨﻴﺔ ﻟﻜﻴﺎ Eﻟﺤﻲ ،ﻓﺈﻧﻪ ﺗﺘﺸﻜﻞ ﻛﻮﻣﺔ .ﻣﻬﻤﺎ ﻣﺮ ﻛﻮﻣﺔ ﻟﺬ $ﻫﺬ 1ﺑﺄ" ﻣﻦ
ﻟﻌﻤﻠﻴﺎ ،ﻓﺈﻧﻬﺎ ﻻ ﻳﻤﻜﻦ * Eﺗﺸﻜﻞ ﻛﺎﺋﻨﺎ ﺣﻴﺎ ﺣ ًﺪ .ﻟﻨﺠﺮ ﺗﺠﺮﺑﺔ ﻓﻲ ﻫﺬ ﻟﺼﺪ _ Fﻣﺎ ﺷﺌﺘﻢ ،ﻟﻨﺘﻨﺎ@
ﺑﺎﻟﺒﺤﺚ ﻻﺳﺘﻘﺼﺎ ،Kﺑﺎﺳﻢ ﻟﺘﻄﻮ$ﻳﻴﻦ ﺗﺤﺖ ﻋﻨﻮ" EﻟﻤﻌﺎFﻟﺔ ﻟﺪ$ﻳﻨﻴﺔ" ،ﻟﺰﻋﻢ ﻟﺬ" ﻳﻨﺎﻓﺤﻮ Eﻋﻨﻪ ﻓﻲ
ﻷﺻﻞ ،ﻻ *ﻧﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮ E* Eﻳﺠﻬﺮ ﺑﻪ:
ﻓﻠﻴﻀﻊ ﻟﺘﻄﻮ$ﻳﻮ Eﻛﻤﻴﺎ ﻓﻴﺮ ﻣﻦ ﻋﻨﺎﺻﺮ ﻣﺜﻞ ﻟﻔﺴﻔﻮ $ﻷ\ ﻟﻜﺮﺑﻮ Eﻷﻛﺴﺠﻴﻦ
ﻟﺤﺪﻳﺪ ﻟﻤﺎﻏﻨﺴﻴﻮ[ ﻫﻲ ﻟﻌﻨﺎﺻﺮ ﻟﺘﻲ ﺗﺘﺸﻜﻞ ﻣﻨﻬﺎ ﺑﻨﻴﺔ ﻟﻜﺎﺋﻦ ﻟﺤﻲF ،ﺧﻞ *ﻋﺪ Fﻫﺎﺋﻠﺔ ﻣﻦ ﻟﺒﺮﻣﻴﻞ
ﻟﻌﻈﻴﻤﺔ .ﻟﻴﻀﻴﻔﻮ ﺣﺘﻰ ﻟﻰ
ﻫﺬ 1ﻟﺒﺮﻣﻴﻞ ﻣﺎ ﻳﺮ* Eﻧﻪ ﻣﻦ
ﻟﻀﺮ "$ﺟﻮF 1Fﺧﻞ ﻫﺬ
ﻟﻤﺰﻳﺞ ﻣﻦ ﻣﻮ Fﻻ ﺗﻮﺟﺪ ﺣﺘﻰ
ﻣﺰﻳ
ﻓﻲ ﻟﻈﺮ cﻟﻄﺒﻴﻌﻴﺔ .ﻟﻴﻔﻌﻤﻮ
ﻫﺬ ﻟﻤﺰﻳﺞ ﺑﻘﺪ $ﻣﺎ ﻳﺸﺎEd
ﻒ ﻣﻦﻷﺣﻤﺎeﻷﻣﻴﻨﻴﺔ،ﻟﺒﺮﺗﻴﻦ
)ﺣﺘﻤﺎ@ ﺗﺸﻜﻞ ﻟﻮﺣﺪ ﻟﻮﺣﺪ
ﻣﻨﻪ ﺗﺼﺎFﻓﻴﺎً ﺑﻨﺴﺒﺔ 10ﻗﻮ
.( 950ﻟﻴﻤ ّﺪ ﻫﺬ ﻟﻤﺰﻳﺞ
ﺑﺎﻟﺤﺮ $ﻟﺮﻃﻮﺑﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﻲ
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ﻳﺮﻧﻬﺎ ﻣﻨﺎﺳﺒﺔ ،ﻟﻴﺨﻔﻘﻮ ﻣﺎ ﺷﺎ& ﻣﻦ ﻷﺟﻬﺰ ﻟﻤﺘﻄﻮ ،ﻟﻴﻘﻴّﻀﻮ ﻋﻠﻰ ﻫﺬ ﻟﺒﺮﻣﻴﻞ ﺻﻔﻮ ﻋﻠﻤﺎ
ﻟﻌﺎﻟﻢ ،ﻟﻴﻨﺘﻈﺮ ﻫﺆﻻ ﻟﺨﺒﺮ ﻓﻲ ﻣﻜﺎﻧﻬﻢ ﻫﺬ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ ﻣﻠﻴﺎ ،1ﺑﻞ ﺗﺮﻳﻠﻴﻮﻧﺎ 1ﻟﺴﻨﻴﻦ ﺑﺎﻟﺘﻨﺎ.
ﻣﻦ ﻷA .ﻟﻰ ﻻﺑﻦ ،ﻣﻦ ﺟﻴﻞ Aﻟﻰ ﺟﻴﻞ ،ﻟﺘﻜﻦ ﻟﻬﻢ ﻣﻄﻠﻖ ﻟﺤﺮﻳﺔ ﻓﻲ < ﻳﺴﺘﺨﺪﻣﻮ ﻛﺎﻓﺔ ﻣﺎ ﻳﻌﺘﻘﺪ< ﻓﻲ
ﺿﺮ ﺟﻮ Gﻣﻦ ﻟﻈﺮ Fﻣﻦ ﺟﻞ ﺗﺸﻜﻞ ﻟﻜﺎﺋﻦ ﻟﺤﻲA .ﻧّﻬﻢ ﻣﻬﻤﺎ ﻓﻌﻠﻮ ،ﻟﻴﺲ ﺑﻤﻘﺪﻫﻢ ﺑﺎﻟﻄﺒﻊ <
ﻳُﺨﺮﺟﻮ ﻛﺎﺋﻨﺎ ﺣﻴّﺎ ﻣﻦ ﺗﻠﻚ ﻟﺒﺮﻣﻴﻞ .ﻻ ﻳﺘﺄﺗﻰ ﻟﻬﻢ < ﻳﺄﺗﻮ ﺑﻮﺣﺪ ﻣﻦ ﻟ ّﺰﻓﺎ 1ﻷﺳﻮ Gﻟﻨﺤﻞ
ﻋﺼﺎﻓﻴﺮ ﻟﻜﻨﺎﻳﺎ ﻟﺒﻼﺑﻞ ﻟﺒﺒﻐﺎ 1ﻟﺨﻴﻞ ﺣﻴﺘﺎ< ﻳﻮﻧﺲ ﻟﻮM Gﻫﻮ ﻷﻛﻴﺪ ﻟﺰﻧﺎﺑﻖ
Mﻫﻮ ﻟﻘﺮﻧﻔﻞ ﻟﻤﻮ Mﻟﺒﺮﺗﻘﺎ Tﻟﺘﻤﺮ ﻟﻄﻤﺎﻃﻢ ﻟﺸﻤﺎ Rﻟﺒﻄﻴﺦ ﻟﺘﻴﻦ ﻟﺰﻳﺘﻮ<
ﻟﻌﻨﺐ ﻟﺨﻮ Xﻟﻄﻮﻳﺲ ﻃﻴﻮ ﻟ ﱡﺪ Vﻟﻔﺮﺷﺎ 1ﻣﺨﺘﻠﻔﺔ ﻷﻟﻮ< ﻣﻼﻳﻴﻦ ﻣﻦ ﻷﻧﻮ Uﻟﺤﻴﺔ
ﻣﻦ ﻣﺜﻞ ﻫﺆﻻ .ﺑﻞ ﻟﻴﺲ ﺑﻮﺳﻌﻬﻢ < ﻳﺄﺗﻮ ﻟﻮ ﺑﺨﻠﻴﺔ ﻣﻦ ﻫﺬ ﻟﻜﺎﺋﻨﺎ 1ﻟﺤﻴﺔ ﻟﺘﻲ ﺣﺼﻴﻨﺎ ﻋﺪ ًGﻣﻨﻬﺎ ،ﻻ
ﺑﻮﺣﺪ ﻣﻨﻬﺎ ﻛﺎﻣﻠﺔ ﻟﺨﻠﻖ.
ﺟﻤﻠﺔ ﻣﺎ ﻧﺒﻐﻲ ﻗﻮﻟﻪ ﻫﻮ < ﻟﺬ 1ﻏﻴﺮ ﻟﻮﻋﻴﺔ ﻟﻴﺲ ﺑﻮﺳﻌﻬﺎ < ﺗﺠﺘﻤﻊ ﻓﺘﺸﻜﻞ ﺧﻠﻴﺔ ﺣﻴﺔ ،ﻻ ﺗﺴﺘﻄﻴﻊ
ﻗﺮ ﺟﺪﻳ ًﺪ ﻣﻦ ﺑﻌﺪ ﻓﺘﻘﺴﻢ ﻟﺨﻠﻴﺔ ﻧﺼﻔﻴﻦ ،ﺛﻢ ﺗﺘﺨﺬ ﻗﺮ 1ﺧﺮ aﺗﺒﺎ ًﻋﺎ ﻓﺘﺄﺗﻲ ﺑﻜﻴﺎ< ﻟﻌﻠﻤﺎ
< ﺗﺘﺨﺬ ً
ﻟﺬﻳﻦ ﺧﺘﺮﻋﻮ ﻟﻤﺠﻬﺮ ﻹﻟﻴﻜﺘﺮﻧﻲ ،ﻣﻤﻦ ﻳﺮﻗﺒﻮ< ﺑﻨﻴﺔ ﻟﺨﻠﻴﺔ dﺗﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﺗﺤﺖ ﻟﻤﺠﻬﺮ <ّ A .ﻟﺨﻠﻴﺔ
ﺗﺪ .ﻓﻴﻬﺎ ﻟﺤﻴﺎ ﻓﻘﻂ ﺑﺎﻟﺨﻠﻖ ﻟﻤﻌﺠﺰ ﷲ ﻋﺰ ﺟﻞ .ﻣﺎ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ﻟﺘﻲ ﺗﺰﻋﻢ ﻋﻜﺲ ﻫﺬ ،ﻓﻬﻲ ﺳﻔﺴﻄﺔ
ﺗﺘﻨﺎﻓﻰ ﺗﻤﺎﻣﺎ ﻣﻊ ﻟﻌﻘﻞ ﻟﻤﻨﻄﻖA <A .ﻋﻤﺎ Tﻟﻔﻜﺮ ﻟﻮ ﻗﻠﻴﻼ ﻓﻲ ﻟﻤﺰﻋﻢ ﻟﺘﻲ ﻃﺮﺣﻬﺎ ﻟﺘﻄﻮﻳﻮ< ،ﻟﻴﻈﻬﺮ
ﺑﺠﻼ ﻫﺬ ﻟﺤﻘﻴﻘﺔ ﻣﺜﻠﻤﺎ ﻓﻲ ﻟﻨﻤﻮ Vdﻟﻮ Gﻋﻼ.
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127
ﻳﻮﺟﺪ ﻟﻤﺦ .ﻟﻤﻮﺿﻊ ﻟﺬ' ﻳﺴﻤﻰ ﻣﺮﻛﺰ ﻹﺑﺼﺎ ﻣﻮﺿﻊ ﺣﺎﻟﻚ ﻟﻈﻠﻤﺔ ﻟﻴﺲ ﻟﻀﻮ ﺑﺒﺎﻟﻐﻪ
ﺻﻼ ،ﻟﻌﻠﻪ
ﻣﻈﻠﻢ ﺑﺪﺟﺔ ﻟﻢ ﻧﺼﺎAﻓﻬﺎ ﻗﻂ= .ﻻ
ﻧﻜﻢ ﻓﻲ ﻫﺬ 7ﻟﻈﻠﻤﺔ ﻟﺤﺎﻟﻜﺔ ﺗﺸﺎﻫﺪ 2ﻋﺎﻟﻤﺎ ﻣﻀﻴﺌﺎ ﻣﺘﻮﻫﺠﺎ.
ﻣﻨﻈﺮ ﻋﻠﻰ Aﺟﺔ ﻣﻦ ﻟﻨﻘﺎ ﻟﺠﻮ GAﺗﻌﺠﺰ ﺣﺘﻰ ﺗﻘﻨﻴﺔ ﻟﻘﺮ 2ﻟﺤﺎ 'Aﻟﻌﺸﺮﻳﻦ ـ ﻏﻢﻓﻀﻼ ﻋﻦ ﻛﻮﻧﻪ ً
ﻛﻞ ﻹﻣﻜﺎﻧﻴﺎ Mـ
2ﺗﺄﺗﻲ ﺑﻤﺜﻠﻬﺎ .ﻧﻈﺮ ﻣﺜﻼ =ﻟﻰ ﻟﻜﺘﺎ Jﻟﺬ' ﺑﻴﻦ
ﻳﺪﻳﻜﻢ ﻵ ،2ﻧﻈﺮ =ﻟﻰ
ﻳﺪﻳﻜﻢ
ﻣﻨﻈﺮ ﺑﻬﺬ ﻟﻨﻘﺎ ﻟﺠﻮ GAﻓﻲ
' ﻣﻮﺿﻊ ﻟﺘﻲ ﺗﻤﺴﻚ ﻟﻜﺘﺎ ،Jﺛﻢ ﻓﻌﻮ
ﺳﻜﻢ ﻧﻈﺮ ﺣﻮﻟﻜﻢ
.ﻳﺘﻢ ً
ﺗﻄﻮ ﻟﺘﻲ ﺗﻨﺘﺠﻬﺎ ﺷﺮﻛﺔ
ﺟﻬﺰ Gﻟﺘﻠﻔﺎ Sﻷﻟﻰ ﻋﻠﻰ ﻣﺴﺘﻮ Qﻟﻌﺎﻟﻢ، Yﺧﺮ؟ = 2ﺷﺎﺷﺔ
ﻛﺜﺮ
ﺟﻬﺰ Gﻟﺘﻠﻔﺎً S
ﻻ ﻳﻤﻜﻦ
2ﺗﻤﻨﺤﻜﻢ ﺻﻮ Gﺑﻬﺬ ﻟﻘﺪ ﻣﻦ ﻟﻨﻘﺎ .ﻣﻨﺬ ﻣﺎﺋﺔ ﻋﺎ\ Yﻻ[ ﻟﻤﻬﻨﺪﺳﻴﻦ ﻳﺴﻌﻮ 2ﻟﻠﻮﺻﻮZ
=ﻟﻰ ﻫﺬ ﻟﻨﻘﺎ ،ﻣﻦ ﺛﻢ ﺗُﺸﻴﱠﺪ ﻟﻤﺼﺎﻧﻊ ﻟﻤﺆﺳﺴﺎ Mﻟﻌﻤﻼﻗﺔ ،ﺗُﺠﺮ Qﻷﺑﺤﺎ_ ،ﻳﺘﻢ ﺗﻄﻮﻳﺮ ﻟﺨﻄﻂ
ﻟﺘﺼﻤﻴﻤﺎ .Mﻟﺘﻨﻈﺮ ﺛﺎﻧﻴﺔ =ﻟﻰ ﺷﺎﺷﺔ ﻟﺘﻠﻔﺎ ،Sﻓﻲ ﻟﻠﺤﻈﺔ cﺗﻬﺎ =ﻟﻰ ﻟﻜﺘﺎ Jﻟﺬ' ﺑﻴﻦ
ﻳﺪﻳﻜﻢ ،ﻓﺴﻮ[
ﺗﺮ 2
2ﻫﻨﺎ dﻓﺮﻗﺎً ﺷﺎﺳﻌﺎً ﻓﻲ ﻟﻨﻘﺎ ﻟﺠﻮ .GAﻓﻀﻼ
2ﺷﺎﺷﺔ ﻟﺘﻠﻔﺎ Sﺗﺒﺪ' ﻟﻜﻢ ﺻﻮ Gﺛﻨﺎﺋﻴﺔ ﻷﺑﻌﺎ ،Aﻓﻲ
ﺣﻴﻦ
ﻧﻜﻢ ﺗﺘﺎﺑﻌﻮ 2ﻣﻨﺎﻇﺮ ﺛﻼﺛﻴﺔ ﻷﺑﻌﺎ Mc Aﻋﻤﻖ.
ﻣﻨﺬ ﺳﻨﻮ Mﻃﻮ Zﻳﺴﻌﻰ ﻋﺸﺮ Mﻵﻻ[ ﻣﻦ ﻟﻤﻬﻨﺪﺳﻴﻦ ﻟﺘﺼﻨﻴﻊ ﺷﺎﺷﺎ Mﺟﻬﺎ Sﺗﻠﻔﺎ Sﺗﻌﻄﻲ ﺻﻮG
ﺛﻼﺛﻴﺔ ﻷﺑﻌﺎ ،Aﻟﻮﺻﻮ= Zﻟﻰ ﺟﻮh GAﻳﺔ ﻟﻌﻴﻦ .ﻧﻌﻢ ﻟﻘﺪ
ﻣﻜﻨﻬﻢ ﺗﺼﻤﻴﻢ ﻧﻈﺎ\ ﺗﻠﻔﺎ Sﺛﻼﺛﻲ ﻷﺑﻌﺎ ،Aﻏﻴﺮ
ﻧﻪ
ﻟﻴﺲ ﻓﻲ ﻹﻣﻜﺎh 2ﻳﺘﻪ ﺛﻼﺛﻲ ﻷﺑﻌﺎ 2A Aﺗﺪ ﻟﻨﻈﺎ .Gﻣﻊ
2ﻫﺬ 7ﻷﺑﻌﺎ Aﻟﺜﻼﺛﺔ ﺻﻄﻨﺎﻋﻴﺔ .ﻓﺎﻟﺠﻬﺔ
ﻟﺨﻠﻔﻴﺔ ﺗﻈﻞ ﻋﻜﺮ
،Gﻣﺎ ﻟﺠﻬﺔ ﻷﻣﺎﻣﻴﺔ ﻓﺘﺒﺪ ﻛﺄﻧﻬﺎ ﺻﻮ Gﻣﻦ .iﻻ ﻳﺘﺸﻜﻞ
ﺑﺪ ﻣﻨﻈﺮ ﻓﻲ ﺟﻮGA
ﻧﻘﺎ ﻟﻤﻨﻈﺮ ﻟﺬ' ﺗﺮ 7ﻟﻌﻴﻦ .ﻳﺤﺪ_ ﺑﺎﻟﻄﺒﻊ
2ﺗﻀﻴﻊ ﻟﺼﻮ Gﻓﻲ ﻟﻜﺎﻣﻴﺮ ﻟﺘﻠﻔﺎ.S
ﻫﺎ ﻫﻢ ﻟﺘﻄﻮﻳﻮ 2ﻳﺰﻋﻤﻮY 2
2ﻟﻴﺔ ﻹﺑﺼﺎ ﻓﻲ ﻟﻌﻴﻦ ﻟﺘﻲ ﺗﻈﻬﺮ ﻫﺬ ﻟﻤﻨﻈﺮ ﻟﺬ' ﻳﺘﺴﻢ ﺑﺎﻟﺠﻮGA
ﻟﻨﻘﺎ= ،ﻧﻤﺎ ﺗﺸﻜﻠﺖ ﺑﻤﺤﺾ ﻟﻤﺼﺎAﻓﺔ .ﻵ c= 2ﻣﺎ ﻗﺎ
Zﺣﺪ ﻟﻜﻢ = 2ﻟﺘﻠﻔﺎ Sﻟﻤﻮﺟﻮ Aﻓﻲ ﺣﺠﺮﺗﻜﻢ،
=ﻧﻤﺎ ﻗﺪ ﺗﺸﻜﻞ ﻧﺘﻴﺠﺔ ﻣﺼﺎAﻓﺎ 2
،Mﻟﺬ Mﺗﺠﻤﻌﺖ ﺟﺎ Mﺑﺎﻟﺠﻬﺎ Sﻟﺬ' ﻳﺸﻜﻞ ﻫﺬ 7ﻟﺼﻮ ،Gﻣﺎc
ﺗﻌﺘﻘﺪ 2ﻓﻴﻪ؟! ﻛﻴﻒ ﻟﺬ Mﻏﻴﺮ ﻋﻴﺔ
2ﺗﺼﻨﻊ ﻣﺎ ﻟﻢ ﻳﺘﺄ Mﻵﻻ[ ﻷﺷﺨﺎ mﻣﺠﺘﻤﻌﻴﻦ
2ﻳﺼﻨﻌﻮ 7؟!
ﻣﻨﻈﺮ ﻫﻮ
ﻛﺜﺮ ﺑﺪﺋﻴﺔ ﻣﻤﺎ ﺗﺮ 7ﻟﻌﻴﻦ ،ﻟﻮ
ﻧﻬﺎ ﻻ ﺗﺘﺸﻜﻞ ﻣﺼﺎAﻓﺔ ،ﻓﺈﻧﻪ ﻣﻦ ﻟﻮﺿﺢ
= ّ 2ﻵﻟﺔ ﻟﺘﻲ ﺗﺸﻜﻞ ً
ﻟﻠﻐﺎﻳﺔ
2ﻟﻌﻴﻦ ﻟﻤﻨﻈﺮ ﻟﺬ' ﺗﺮ 7ﺑﺪﻫﻤﺎ ﻟﻦ ﻳﺘﺸﻜﻼ ﻣﺤﺾ ﻣﺼﺎAﻓﺔ ،ﻟﺤﺎ Zﻛﺬﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸ.2c
ﻓﺎﻷ 2cﻟﺨﺎﺟﻴﺔ ﺗﺠﻤﻊ ﻷﺻﻮ Mﻟﻤﺤﻴﻄﺔ ﺑﻮﺳﻄﺔ ﺻﻮ 2ﻷ ،2cﺗﻘﻮ\ ﺑﺘﻮﺻﻴﻠﻬﺎ =ﻟﻰ ﻷ 2cﻟﻮﺳﻄﻰ،
ﻟﺘﻘﻮ\ ﻫﻲ ﻷﺧﺮ Qﺑﺘﻘﻮﻳﺔ ﻟﺬﺑﺬﺑﺎ Mﻟﺼﻮﺗﻴﺔ ﻧﻘﻠﻬﺎ =ﻟﻰ ﻷ 2cﻟﺪﺧﻠﻴﺔ ،ﻟﺘﻘﻮ\ ﺑﺪﻫﺎ ﺑﺘﺤﻮﻳﻞ ﻫﺬ 7ﻟﺬﺑﺬﺑﺎM
=ﻟﻰ =ﺷﺎ Mﻛﻬﺮﺑﻴﺔ= ،ﺳﺎﻟﻬﺎ =ﻟﻰ ﻟﻤﺦ .ﻋﻤﻠﻴﺔ ﻟﺴﻤﻊ
ﻳﻀﺎ ﻛﻤﺎ ﻫﻮ ﻟﺸﺄ 2ﻓﻲ ﻋﻤﻠﻴﺔ ﻹﺑﺼﺎ ﺗﺘﻢ ﻓﻲ
ﻣﺮﻛﺰ ﻟﺴﻤﻊ ﻟﻤﻮﺟﻮ Aﻓﻲ ﻟﻤﺦ.
ﻟﻮﺿﻊ ﻟﺬ' ﻓﻲ ﻟﻌﻴﻦ ﻳﺴﺮ' ﻛﺬﻟﻚ ﻋﻠﻰ ﻷ .2cﺑﻤﻌﻨﻰ
2ﻟﻤﺦ ﻣﺤﺠﻮ Jﻛﺬﻟﻚ ﻋﻦ ﻟﺼﻮM
ﻣﺜﻠﻤﺎ ﻫﻮ ﻣﺤﺠﻮ Jﻋﻦ ﻟﻀﻮ ،ﻓﺎﻟﺼﻮ Mﻻ ﻳﻨﻔﺬ ،ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﺷﺪ Gﻟﻀﺠﻴﺞ ﺧﺎ sﻟﻤﺦ،
ﻓﺈA 2ﺧﻠﻪ ﺳﺎﻛﻦ ﺗﻤﺎ\ ﻟﺴﻜﻮ .2ﻏﻢ ﻫﺬ ﻓﺈ
2ﻧﻘﻰ ﻷﺻﻮ Mﺗُﻠﺘﻘﻂ ﻓﻲ ﻟﻤﺦ .ﻟﻮ
ﻧﻜﻢ ﺗﺴﻤﻌﻮ2
129
128
ﺳﻴﻤﻔﻮﻧﻴﺎ
/ﻛﺴﺘﺮ ﻓﻲ ﻣﺨﻜﻢ ﻟﺬ) ﻻ ﻳﻨﻔِﺬ "ﻟﻴﻪ ﻟﺼﻮ ،ﻓﺈﻧﻜﻢ ﺗﺸﻌﺮ ﺑﻜﻞ ﺻﺨﺐ
ﺣﺪ ﻷﺳﺎ
ﻟﻤﺰBﺣﻤﺔ @" .ﻣﺎ ﻗﻴﺲ ﻣﺴﺘﻮ= ﻟﺼﻮ ﻟﺬ) ﺑﺪﺧﻞ ﻟﻤﺦ ﺑﺎﺳﺘﺨﺪ :ﺟﻬﺎ 7ﺣﺴﺎ 6ﻓﻲ ﺗﻠﻚ ﻟﻠﺤﻈﺔ،
ﻓﺴﻴﺘﻀﺢ
ﻧﻪ ﻳُﻄﺒﻖ ﻋﻠﻴﻪ ﻟﺴﻜﻮ ﻟﺘﺎ.:
ﻋﻠﻰ ﻧﺤﻮ ﻣﺎ ﺳﺘﺨﺪﻣﺖ ﻟﺘﻘﻨﻴﺔ
ﻣﻼ ﻓﻲ ﻟﺤﺼﻮ Nﻋﻠﻰ ﺻﻮ L/ﻧﻘﻴﺔ ،ﻓﺈ ﻟﻤﺴﺎﻋﻲ ﻧﻔﺴﻬﺎ ﺗﺘﻮﺻﻞ
ﻣﻨﺬ ﻋﺸﺮ ﻟﺴﻨﻴﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻛﺬﻟﻚ ﻟﻠﺼﻮ .ﺗُﻌﺪ
ﺟﻬﺰ Lﺗﺴﺠﻴﻞ ﻟﺼﻮ
ﺷﺮﻃﺔ ﻟﻜﺎﺳﻴﺖ ﻛﺜﻴﺮ ﻣﻦ
ﻷﺟﻬﺰ Lﻹﻟﻴﻜﺘﺮﻧﻴﺔ ،ﻷﻧﻈﻤﺔ ﻟﻤﻮﺳﻴﻘﻴﺔ ﻟﺘﻲ ﺗﻠﺘﻘﻂ ﻟﺼﻮ ،ﺑﻌﺾ ﺛﻤﺎ /ﻫﺬ Vﻟﻤﺴﺎﻋﻲ .ﻟﻜﻦ ﻋﻠﻰ
ﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻟﺘﻘﻨﻴﺎ_ ،ﻻ^ ﻟﻤﻬﻨﺪﺳﻴﻦ ﻟﺨﺒﺮ\ ﻟﻌﺎﻣﻠﻴﻦ ﺑﺤﻘﻠﻬﺎ ،ﻟﻢ ﻳﺘﺄ ﻟﻮﺻﻮ" Nﻟﻰ ﺻﻮ ﺑﻨﻘﺎ\
ﺟﻮ LBﻟﺼﻮ ﻟﺬ) ﺗﻠﺘﻘﻄﻪ ﻷ@ .ﺗﺄﻣﻠﻮ
ﺟﻮ
Bﺷﺮﻃﺔ ﻟﻜﺎﺳﻴﺖ ﻟﺘﻲ ﺗﻨﺘﺠﻬﺎ ﻛﺒﺮ= ﺷﺮﻛﺎ ﻷﻧﻈﻤﺔ
ﻟﻤﻮﺳﻴﻘﻴﺔ ،ﻓﺤﻴﻨﻤﺎ ﻳﺴﺠﻞ ﻟﺼﻮ ،ﺣﺘﻤﺎ ﻳﻀﻴﻊ ﺷﻄﺮ ﻣﻨﻪ
،ﻳﺤﺪ cﺗﺸﻮ bﺑﺎﻟﻄﺒﻊ ﻟﻮ ﻗﻠﻴﻼ
،ﻧﻪ
ﺻﺮﻳﺮ ﻗﺒﻞ
ﺗﺒﺪ
ﻟﻤﻮﺳﻴﻘﻰ .ﻓﻲ ﺣﻴﻦ
ﺣﻴﻨﻤﺎ ﺗﻘﻮﻣﻮ ﺑﺘﺸﻐﻴﻞ ﺷﺮﻳﻂ ﻟﻜﺎﺳﻴﺖ ﻓﺈﻧﻜﻢ ﻻ ﺑﺪ
ﺗﺴﻤﻌﻮ ﻟﻪ ً
ﻷﺻﻮ ﻟﺘﻲ ﻣﻦ ﻧﺘﺎ fﻟﺘﻘﻨﻴﺔ ﻟﻤﻮﺟﻮ LBﺑﺎﻟﺠﺴﻢ ﻹﻧﺴﺎﻧﻲ ﺗﺘﺴﻢ ﺑﺄﻗﺼﻰ /Bﺟﺎ ﻟﻨﻘﺎ\ ،ﻻ ﺗﺸﻮﺑﻬﺎ
ﺷﺎﺋﺒﺔ .ﻻ ﺗﻠﺘﻘﻂ
@ "ﻧﺴﺎ
ﺑ ًﺪ ﻟﺼﻮ ﺑﺸﻜﻞ ﺑﻪ ﺻﺮﻳﺮ
ﺗﺸﻮﻳﺶ
.ﻳﺎ ﻣﺎ ﻛﺎﻧﺖ ﻃﺒﻴﻌﺔ ﻟﺼﻮ ﻓﺈﻧﻬﺎ
ﺗﻠﺘﻘﻄﻪ ﺑﺸﻜﻞ ﻛﺎﻣﻞ ﻧﻘﻲ .ﻫﺬ ﻟﻮﺿﻊ ﻻ ﻳﺰ Nﻋﻠﻰ @ ﻟﻜﻴﻔﻴﺔ ﻣﻨﺬ
ُﺧﻠﻖ ﻹﻧﺴﺎ "ﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬ.
"ﻟﻰ ﻵ ﻟﻴﺲ ﺛﻤﺔ ﺟﻬﺎ 7ﺑﺼﺮ)
ﺻﻮﺗﻲ ﻣﻦ ﺻﻨﻊ ﺑﻨﻲ ﻹﻧﺴﺎ ﻳﻠﺘﻘﻂ ﻟﺼﻮ L/ﻟﺼﻮ ﺑﺸﻜﻞ ﺣﺴﺎ6
ﻧﺎﺟﺢ ﻣﺜﻞ ﻟﻌﻴﻦ ﻷ@.
ﻓﻴﻤﺎ ﻋﺪ ﻫﺬ ﻛﻠﻪ ،ﻓﺈﻧﻪ ﺛﻤﺔ ﺣﻘﻴﻘﺔ ﻋﻈﻴﻤﺔ ﻟﻠﻐﺎﻳﺔ ﻓﻲ ﻋﻤﻠﻴﺔ ﻹﺑﺼﺎ /ﻟﺴﻤﻊ.
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ﻫﺬ( ﻟﺤﺎﺳﺔ ﻧﻤﺎ ﻫﻲ ﻟﺮ #ﻟﺘﻲ ﺧﻠﻘﻬﺎ ﻟﻤﻮﻟﻰ ﻋﺰ ﺟﻞ .ﻓﻬﻲ ﻻ ﺗﺤﺘﺎ ﻟﻰ ﻋﻴﻦ ﺣﺘﻰ ﺗﺮ ﻟﺼﻮ،
ﻻ +89ﺣﺘﻰ ﺗﺴﻤﻊ ﻟﺼﻮ .6ﻋﻼ ﻋﻠﻰ ﻫﺬ ﻛﻠﻪ ،ﻓﻬﻲ ﻟﻴﺴﺖ ﺑﺤﺎﺟﺔ ﻟﻰ ﻣﺦ ﻛﻴﻤﺎ ﺗﻔﻜﺮ + .ﻛﻞ
ﻣﺮ Bﻳﻄﺎﻟﻊ ﻫﺬ( ﻟﺤﻘﻴﻘﺔ ﻟﻌﻠﻤﻴﺔ ﻟﺠﻠﻴﺔ ،ﻋﻠﻴﻪ +9ﻳﻔﻜﺮ ﻓﻲ ﷲ ﻋﺰ ﺟﻞ ﻟﺬ< ﺟﻤﻊ ﺑﻤﻜﺎ +ﺣﺎﻟﻚ ﻟﻈﻠﻤﺔ
ﻣﻜﻌﺒﺔ ،ﻟﻜﺎﺋﻨﺎ 6ﻛﺎﻓﺔ ﺑﺼﻮ ﺛﻼﺛﻴﺔ ﻷﺑﻌﺎ9 68 Gﻟﻮ +ﻇﻼ Eﺿﻴﺎ،C
Gﺧﻞ ﻟﻤﺦ ﻳﻘ ﱠﺪ ﺑﻌﺪ ﺳﻨﺘﻴﻤﺘﺮّ 6
ﻳﺨﺸﺎ( ﻳﻠﻮ 8ﺑﻪ.
ﻋﻘﻴﺪ ﻣﺎﻳﺔ
+ﻣﺎ ﺗﻨﺎﻟﻨﺎ( ﻟﻰ ﻵ +ﺑﺎﻟﺒﺤﺚ ﻟﺘﺪﻗﻴﻖ ﻟﻴﻈﻬﺮ +9ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ﻣﺎ ﻫﻲ ﻻ Tﻋﻢ ﻳﺘﻌﺎ Rﺑﻮﺿﻮ #ﻣﻊ
ﻻﻛﺘﺸﺎﻓﺎ 6ﻟﻌﻠﻤﻴﺔ ،ﻳﺠﺎﻓﻲ Tﻋﻢ ﻟﻨﻈﺮﻳﺔ ـ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺻﻞ ﻟﺤﻴﺎ ـ ﻟﻤﻨﻄﻖ ﻟﻌﻠﻤﻲ .ﻓﻠﻴﺲ ﻷﻳﺔ Yﻟﻴﺔ
ﺗﻄﻮ ﻗﻂ ﻃﺮﺣﺘﻬﺎ ﻟﻨﻈﺮﻳﺔ <9ﺗﺄﺛﻴﺮ ﺗﻄﻮ< .ﺗﻜﺸﻒ ﻟﺤﻔﺮﻳﺎ +9 6ﻟﻜﺎﺋﻨﺎ 6ﻟﺤﻴﺔ ﻟﻢ ﺗﻤﺮ ﺑﻤﺮﺣﻞ ﺑﻴﻨﻴﺔ
ﺗﻠﻚ ﻟﺘﻲ ﺗﺴﺘﻮﺟﺒﻬﺎ ﻟﻨﻈﺮﻳﺔ .ﻓﻲ ﻫﺬ( ﻟﺤﺎﻟﺔ ﻳﺘﻌﻴﻦ ﺗﻨﺤﻴﺔ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ﺟﺎﻧﺒﺎ ﺑﺎﻋﺘﺒﺎﻫﺎ ﻓﻜﺮ ﻣﺠﺎﻓﻴﺔ ﻟﻠﻌﻠﻢ.
ﻛﺜﻴﺮ ﻣﻦ ﻷﻓﻜﺎ ﻟﺘﻲ ﻇﻬﺮ 6ﻋﻠﻰ ﻣﺪ ﻟﺘﺎﻳﺦ ،ﻣﺜﻞ ﻓﻜﺮ +9ﻷ Rﻫﻲ ﻣﺮﻛﺰ ﻟﻜﻮ،+
ﻻ ﺳﻴﻤﺎ ً +9
ﻗﺪ ُﺣﺬﻓﺖ ﻣﻦ 9ﺟﻨﺪ ﻟﻌﻠﻢ .ﻓﻲ ﺣﻴﻦ +9ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ﻳُﺘﺸﺒﺚ ﺑﻬﺎ ﺑﺈﺻﺮ ﻓﻲ ﻫﺬ( ﻷﺟﻨﺪ ،ﺣﺘﻰ ﻧﻪ ﻣﻦ
ﻟﻨﺎ kﻣﻦ ﻳﺴﻌﻰ ﻹﻇﻬﺎ <9ﻧﺘﻘﺎ Gﻣﻮﺟﻪ ﻟﻰ ﻟﻨﻈﺮﻳﺔ ﻛﺄﻧﻪ ﻫﺠﻮ iﻋﻠﻰ ﻟﻌﻠﻢ ! ﻟ َِﻢ ﻫﺬ +8؟!
+ﻟﺴﺒﺐ ﻓﻲ ﻫﺬ ﻟﻮﺿﻊ ﻧﻤﺎ ﻫﻮ ﺗﻜﻮ +ﻋﻘﻴﺪ ﺟﺎTﻣﺔ ﻟﻨﻈﺮﻳﺔ ﻟﺘﻄﻮ ﻻ ﻳﻤﻜﻦ ﻟﻨﻜﻮ lﻋﻨﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ
ﻟﻰ ﺑﻌﺾ ﻷﺳﺎ .nﺗﺨﻠﺺ ﻫﺬ( ﻷﺳﺎ nﺧﻼﺻﺎً 9ﻋﻤﻰ ﻟﻠﻔﻠﺴﻔﺔ ﻟﻤﺎGﻳﺔ ،ﺗﺘﺒﻨﻰ ﻟﺪﻳﻨﻴﺔ ﻛﺬﻟﻚ
ﻷﻧﻬﺎ ﻟﺘﻔﺴﻴﺮ ﻟﻤﺎ <Gﻟﻮﺣﻴﺪ ﻟﻠﻄﺒﻴﻌﺔ ﻟﺬ< ﻳﻤﻜﻦ ﻹﺗﻴﺎ +ﺑﻪ.
9ﺣﻴﺎﻧﺎ ﻳﻌﺘﺮﻓﻮ +ﺻﺮﺣﺔ ﺑﻬﺬ ،ﻳﻌﺘﺮ ﻳﺘﺸﺎ Gﻟﻮﻧﺘﻴﻦ ) (Richard Lewontinـ ﻋﺎﻟﻢ ﻟﻮﺛﺔ
ﻟﺸﻬﻴﺮ ﺑﺠﺎﻣﻌﺔ ﻫﺎﻓﺮ Gﻓﻲ ﻟﻮﻗﺖ 8ﺗﻪ ﺗﻄﻮ< ﺑﺎ ،Tـ ﺑﺄﻧﻪ "ﻣﺎ <Gﻓﻲ ﻟﻤﻘﺎ iﻷ ،Eﺛﻢ ﻋﺎﻟﻢ ﻓﻲ ﻟﻤﻘﺎi
ﻟﺬ< ﻳﻠﻴﻪ" 8 ،ﻳﻘﻮ:E
" +ﻟﻨﺎ ﻳﻤﺎﻧﺎ ﺑﺎﻟﻤﺎGﻳﺔ ،ﻫﻮ ﻳﻤﺎ +ﺳﺘﺒﺎﻗﻲ )ﻋﺘُﻨﻖ ﺳﻠﻔﺎ ،ﻓﺘﺮﺿﺖ ﺻﺤﺘﻪ( .ﻟﺸﻲ Cﻟﺬ< ﻳﺪﻓﻌﻨﺎ ﻟﻰ
ﻹﺗﻴﺎ +ﺑﺘﻔﺴﻴﺮ ﻣﺎ <Gﻟﻠﻌﺎﻟﻢ ،ﻟﻴﺲ ﻫﻮ 9ﺻﻮ Eﻟﻌﻠﻢ ﻗﻮﻋﺪ( ،ﺑﻞ ﻋﻠﻰ ﻟﻌﻜﺲ ﻣﻦ 8ﻟﻚ ﻓﺈﻧﻨﺎ ـ ﺑﺴﺒﺐ ﻣﻦ
ﺧﻼﺻﻨﺎ ﺳﻠﻔﺎ ﻟﻠﻤﺎGﻳﺔ ـ ﻧﺨﺘﻠﻖ 9ﺻﻮ Eﻣﻔﺎﻫﻴﻢ ﺑﺤﺜﻴﺔ ﺗﺄﺗﻲ ﺑﺘﻔﺴﻴﺮ ﻣﺎ <Gﻟﻠﻌﺎﻟﻢ .ﻧﻈﺮ ﻟﻰ ﻛﻮ +ﻟﻤﺎGﻳﺔ
31
ﺻﺤﻴﺤﺔ ﺻﺤﺔ ﻣﻄﻠﻘﺔ ،ﻓﺈﻧﻨﺎ ﻻ ﻳﻤﻜﻦ +9ﻧﺴﻤﺢ ﺑﺪﺧﻮ Eﺗﻔﺴﻴﺮ ﻟﻬﻲ ﻟﻰ ﻟﺴﺎﺣﺔ".
ﺗُﻌﺪ ﻫﺬ( ﻟﻜﻠﻤﺎ 6ﻋﺘﺮﻓﺎ 6ﺻﺮﻳﺤﺔ ﺑﺄ +ﻟﺪﻳﻨﻴﺔ ﻣﻮﻟﻮ Gﻳﺤﻴﺎ ﻓﻲ ﺳﺒﻴﻞ ﻹﺧﻼ lﻟﻠﻔﻠﺴﻔﺔ ﻟﻤﺎGﻳﺔ.
ﻫﺬ ﻟﻤﻮﻟﻮ Gﻳﻔﺘﺮ9 Rﻧﻪ ﻣﺎ ﻣﻦ ﺟﻮ Gﻗﻂ ﺳﻮ ﻟﻤﺎ .Gﻟﻬﺬ ﻟﺴﺒﺐ ﻳﻌﺘﻘﺪ +9 +ﻟﻤﺎ Gﻟﺠﺎﻣﺪ
ﻋﺪﻳﻤﺔ ﻟﻮﻋﻲ ﻧﻤﺎ ﺧﻠﻘﺖ ﻟﺤﻴﺎ .ﻳﺬﻫﺒﻮ +ﻟﻰ +9ﻣﻼﻳﻴﻦ ﻷﻧﻮ
ﻟﺤﻴﺔ ﻟﻤﺨﺘﻠﻔﺔ ﻣﺜﻞ ﻟﻄﻴﻮ ﻷﺳﻤﺎ
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ﻟﺰﻓﺎ" ﻟﻨﻤﻮ ﻟﺤﺸﺮ" ﻷﺷﺠﺎ ﻷﻫﺎ ﺣﻴﺘﺎ ﻟﺒﺎ ﻟﺒﺸﺮ ﻧﻤﺎ ﺗﺸﻜﻠﺖ ﻣﻦ ﺧﻞ ﻟﻤﺎ
ﻟﺠﺎﻣﺪ ﺑﺎﻟﺘﻔﺎﻋﻼ" ﻟﺤﺎﺛﺔ ﺧﻞ ﻟﻤﺎ :ﺗﻬﺎ؛ 7+ﺑﺎﻟﻤﻄﺮ ﻟﺴﺎﻗﻂ ،ﻟﺒﺮ 0ﻟﺨﺎﻃﻒ+ .ﻣﺎ ﻓﻲ ﺣﻘﻴﻘﺔ
ﻷﻣﺮ ﻓﺈ ﻫﺬ ﻳﺘﻨﺎﻓﻰ ﻣﻊ ﻟﻌﻘﻞ ﻟﻤﻨﻄﻖ ﻋﻠﻰ ﻟﺴﻮ .Cﺑﻴﺪ +ﻟﺪﻧﻴﻴﻦ ﻳﺴﺘﻤﺮﺋﻮ ﻟﻤﻨﺎﻓﺤﺔ ﻋﻦ ﻫﺬ ﻟﺮ7+
ﺑُﻐﻴﺔ "ﻋﺪ Kﺧﻮ ﺗﻔﺴﻴﺮ ﻟﻬﻲ ﻟﻰ ﻟﺴﺎﺣﺔ" ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﻴﺮﻫﻢ.
+ﻣﺎ ﻣﻦ ﻻ ﻳﻨﻈﺮ ﻟﻰ +ﺻﻞ ﻟﻜﺎﺋﻨﺎ" ﻟﺤﻴﺔ ﻓﻲ :+ﻫﺎﻧﻬﻢ ﺣﻜﻢ ﻣﺎ 7ﻣﺴﺒﻖ ،ﻓﺴﻮ Pﻳﺪﻛﻮ ﻫﺬN
ﻟﺤﻘﻴﻘﺔ ﻟﺠﻠﻴﺔ .ﻟﻜﺎﺋﻨﺎ" ﻟﺤﻴﺔ ﻛﺎﻓﺔ ﻧﻤﺎ ﻫﻲ ﻣﻦ ﺻﻨﻊ ﺧﺎﻟﻖ 7:ﻗﻮ ﻋﻠﻢ ﻋﻘﻞ ﻣﻌﺠﺰ .ﻧﻪ ﷲ ﻟﺬ 7ﺧﻠﻖ
ﺻﻮﻫﺎ.
ﻧﻈﻤﻪ ﺑﺸﻜﻞ ﻻ ﺗﺸﻮﺑﻪ ﺷﺎﺋﺒﺔ +ﻗﺼﻮ ،ﺧﻠﻖ ﻟﻜﺎﺋﻨﺎ" ﻟﺤﻴﺔ ﻛﺎﻓﺔ ّ ﻟﻜﻮ ﻛﻠﻪ ﻣﻦ ﻟﻌﺪّ ،K
130
131
ﻮ َﺧﺘَ َﻢ ﷲﱡ َﻋ َﻠﻰ ُﻗ ُﻠﻮﺑ ْ
ِﻬﻢ ِﻢ ََﻧ َﺬ ْﺗَ ُﻬ ْﻢ َ ْ ﻟَ ْﻢ ﺗُﻨ ِﺬ ْ ُﻫ ْﻢ َﻻ ﻳُ ْﺆ ِﻣﻨُ َ ِﻳﻦ َﻛﻔ ُ
َﺮ&ْ َﺳ َﻮ ٌَ $ﻋ َﻠ ْﻴﻬ ْ ِ ﻟﱠﺬ َ
﴿ ,ﱠ
ﻴﻢ﴾ ]ﻟﺒﻘﺮ[7-6 :/ ﻋﻈ ٌ ِ 4 ِﺸﺎ َ& ٌ&َ /ﻟَ ُﻬ ْﻢ َﻋ َﺬ ٌ ِﻢ ﻏ َ ِﻢ َ& َﻋ َﻠﻰ َﺑْ َﺼﺎ ِﻫ ْ َ& َﻋ َﻠﻰ َﺳ ْﻤ ِﻌﻬ ْ
ﻗﻮﻟﻪ ﻳﻀﺎ :
ﻮ ﺑِ َﻬﺎ ﻮ ﺑِ َﻬﺎ َ&ﻟَ ُﻬ ْﻢ َ ْﻋﻴُ ٌﻦ ﻻﱠ ﻳُْﺒ ِﺼ ُﺮ َ
& ﺑِ َﻬﺎ َ&ﻟَ ُﻬ ْﻢ @?َ ٌ ﻻﱠ ﻳَ ْﺴ َﻤ ُﻌ َ ﴿ﻟَ ُﻬ ْﻢ ُﻗ ُﻠ ٌ
ﻮ 4ﻻﱠ ﻳَ ْﻔ َﻘ ُﻬ َ
ﻮ﴾ ] ﻷﻋﺮ[179 :C ِﻚ َﻛﺎ َﻷﻧْ َﻌﺎ ِ ﺑَ ْﻞ ُﻫ ْﻢ َ َﺿ ﱡﻞ ُ ْ&ﻟَـﺌ َ
ِﻚ ُﻫ ُﻢ ﻟْ َﻐﺎ ِﻓ ُﻠ َ ُ ْ&ﻟَـﺌ َ
ﻣﺎ ﻓﻲ ﺳﻮِ /0
ﻟﺤ ْﺠﺮ ﻓﻴﺨﺒﺮﻧﺎ ﷲ ﻋﺰ
ﺟﻞ ﺑﺄ"
ﻟﺌﻚ ﻟﻨﺎ ﻗﺪ ُﺳﺤﺮ
ﺑﺤﻴﺚ ﻧﻬﻢ ﻟﻦ ﻳﺆﻣﻨﻮ ﺣﺘﻰ
ﻟﻮ
0ﻟﻤﻌﺠﺰ 67 ،9ﻳﻘﻮ 4ﺳﺒﺤﺎﻧﻪ
ﺗﻌﺎﻟﻰ:
ﻮ ﻟَﻘَﺎﻟُﻮْ ِ,ﻧﱠ َﻤﺎ ُﺳ ﱢﻜ َﺮ َْ Lﺑْ َﺼﺎ ُﻧَﺎ
ﻟﺴ َﻤﺎ َِ $ﻓ َﻈﻠﱡﻮْ ﻓِﻴ ِﻪ ﻳَ ْﻌ ُﺮ ُﺟ َ
﴿ َ&ﻟَ ْﻮ َﻓﺘَ ْﺤﻨَﺎ َﻋ َﻠ ْﻴﻬِﻢ ﺑَﺎﺑﺎً ﱢﻣ َﻦ ﱠ
&﴾ ]ﻟﺤﺠﺮ[15-14 : ﺑَ ْﻞ ﻧَ ْﺤ ُﻦ َﻗ ْﻮ ٌ ﱠﻣ ْﺴ ُﺤﻮ ُ َ
"7ﻣﺘﺪ< ﻫﺬ ﻟﺴﺤﺮ ﺑﺸﻜﻞ ﻣﺆﺛﺮ ﻋﻠﻰ ﻗﻄﺎﻋﺎ 9ﻋﺮﻳﻀﺔ ﻣﻦ ﻟﻨﺎ ﺑﻬﺬ ﻟﻘﺪ
،0ﺑﺘﻌﺎ< ﻟﻨﺎ ﻋﻦ
ﻟﺤﻘﺎﺋﻖ ﺑﻬﺬ Nﻟﺪ0ﺟﺔ
،ﺑﻘﺎ Mﻫﺬ ﻟﺴﺤﺮ ﻣﻨﺬ 150ﻋﺎﻣﺎ ،ﻟﻬﻮ
ﺿﻊ ﻣﺜﻴﺮ ﻟﻠﺤﻴﺮ
/ﻟﺪﻫﺸﺔ ﺑﺪ0ﺟﺔ ﻻ ﻳﻤﻜﻦ
ﺷﺮﺣﻬﺎ ﺑﻜﻠﻤﺎ ،9ﻷﻧﻪ ﻣﻦ ﻟﻤﻤﻜﻦ " ﻳﺴﺘﺴﻴﻎ ﻟﻌﻘﻞ ﻋﺘﻘﺎ< ﺷﺨﺺ
ﻋﺪ /ﺷﺨﺎ Qﻟﺴﻴﻨﺎ0ﻳﻮﻫﺎ9
ﺑﺎﻟﺨ َﺮ
Xﻟﻬﺮ
Mﻷﻣﻮ 0ﻏﻴﺮ ﻟﻤﻨﻄﻘﻴﺔ7 ،ﻻ " ﻋﺘﻘﺎ< ﻟﻜﺜﻴﺮﻳﻦ ﻣﻦ ﻟﺒﺸﺮ ﻓﻲ ﻛﺎﻓﺔ
ﻣﺴﺘﺤﻴﻠﺔ
ﻣﺰﻋﻢ ﺣﺎﻓﻠﺔ َ
ﻧﺤﺎ Mﻟﻌﺎﻟﻢ ﺑﺄ" ﻟﺬ 90ﻟﻼ
ﻋﻴﺔ
ﻟﺠﺎﻣﺪ /ﻗﺪ ﺟﺘﻤﻌﺖ ﺑﻘﺮ 0ﻓﺠﺎﺋﻲ ،ﻓﺄﺗﺖ ﺑﺎﻟﻜﻮ" ﻟﺬ Zﻧﺮ Nﻳﻌﻤﻞ
ﺑﻨﻈﺎ` ﻻ ﺗﺸﻮﺑﻪ ﺷﺎﺋﺒﺔ
،ﻳﻜﺸﻒ ﻋﻦ ﺗﻨﻈﻴﻢ ﻏﻴﺮ ﻋﺎ<
Zﻧﻈﺎ` ﻣﺘﻘﻦ ﻏﺎﻳﺔ ﻻﺗﻘﺎ"
،ﺑﻜﻮﻛﺐ ﻷ ^0ﻟﺬZ
ﻳﺨﺘﺺ ﺑﻜﺎﻓﺔ ﻟﺴﻤﺎ 9ﻟﻤﻨﺎﺳﺒﺔ ﻟﻠﺤﻴﺎ
،/ﺑﻜﺎﺋﻨﺎ 9ﺣﻴﺔ ﻣﺰ
< /ﺑﺄﻧﻈﻤﺔ ﻣﻌﻘﺪ /ﺗﻔﻮ eﻟﺤﺼﺮ ،ﻟﻴﺲ ﻟﻪ ﻣﻦ
ﺗﻔﺴﻴﺮ ﺳﻮ hﻧﻪ ﺳﺤﺮ.
ﻛﻤﺎ " ﷲ ﻋﺰ
ﺟﻞ ﻳﻨﺒﺌﻨﺎ ﻣﻦ ﺧﻼ 4ﺗﻠﻚ ﻟﺤﺎ<ﺛﺔ ﻟﺘﻲ
ﻗﻌﺖ ﺑﻴﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﻟﺴﻼ`
ﻓﺮﻋﻮ"،
ﺑﺄ" ﺑﻌﺾ ﻷﺷﺨﺎ Qﻣﻤﻦ ﻳﻨﺎﻓﺤﻮ" ﻋﻦ ﻟﻔﻠﺴﻔﺔ ﻹﻟﺤﺎ<ﻳﺔ ،ﻳﺆﺛّﺮ
" ﻋﻠﻰ ﻟﻨﺎ ﺑﻤﺎ ﻳﺼﻨﻌﻮﻧﻪ ﻣﻦ ﻟﺴﺤﺮ.
ﻓﺤﻴﻨﻤﺎ ﻗﺺ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﻟﺴﻼ` ﻧﺒﺄ ﻟﺪﻳﻦ ﻟﺤﻖ ﻋﻠﻰ ﻓﺮﻋﻮ" ،ﻃﻠﺐ ﻓﺮﻋﻮ" 7ﻟﻰ ﻣﻮﺳﻰ " ﻳﻠﺘﻘﻲ ﺑﺴﺤﺮﺗﻪ
ﻓﻲ ﻣﻮﺿﻊ ﻳﺤﺘﺸﺪ ﻓﻴﻪ ﻟﻨﺎ
.ﺣﻴﻨﻤﺎ ﻟﺘﻘﻰ ﻣﻮﺳﻰ ﻟﺴﺤﺮ /ﻣﺮﻫﻢ " ﻳﺒﺎ<
0ﻫﻢ ﺑﺎﺳﺘﻌﺮ^ ﻣﻬﺎ0ﺗﻬﻢ.
ﻵﻳﺔ ﻟﺘﻲ ﺗﺴﺮ< ﻫﺬ Nﻟﺤﺎ<ﺛﺔ ﺗﻘﻮ:4
ِﺴ ْﺤ ٍﺮ َﻋ ِﻈﻴ ٍﻢ ﴾
ﺳﺘَ ْﺮ َﻫﺒُﻮ ُﻫ ْﻢ َ& َﺟﺎ &$ﺑ ِ ﺎَ Xﻟْ ُﻘ ْﻮْ َﻓ َﻠ ﱠﻤﺎ َﻟْ َﻘ ْﻮْ َﺳ َﺤ ُﺮ&ْ َ ْﻋﻴُ َﻦ ﻟﻨﱠ ِ
ﺎْ &َ W ﴿ َﻗ َ
]ﻷﻋﺮ[116:C
.ﻋﻠﻰ ﻧﺤﻮ ﻣﺎ ﺗﺒﺪ hﺗﻤﻜﻦ ﺳﺤﺮ /ﻓﺮﻋﻮ" ﺑﻤﺎ ﺻﻨﻌﻮ Nﻣﻦ ﺧﺪ " oﻳﺴﺤﺮ
ﻟﻨﺎ ﺟﻤﻴﻌﺎ ﺑﺎﺳﺘﺜﻨﺎM
133
132
ﻣﻮﺳﻰ +ﻟﺬﻳﻦ (ﻣﻨﻮ ﺑﻪ$ .ﻻ #ﻟﺒﺮﻫﺎ #ﻟﺬ! ﻟﻘﺎ ﻣﻮﺳﻰ ﻓﻲ ﻣﻮﺟﻬﺔ ﻣﺎ ﻟﻘﺎ ﻫﺆﻻ ﻋﻠﻰ ﺣﺪ ﻟﺘﻌﺒﻴﺮ ﻟﻮ
ﱠﻒ َﻣﺎ ﻳَْﺄﻓ ُ
ِﻜﻮ َ ! ،"#ﻧّﻪ ﺑﻄﻞ ﺗﺄﺛﻴﺮ ،ﻳﻘﻮ -ﺗﻌﺎﻟﻰ: ﺑﺎﻟﻘﺮ( #ﻟﻜﺮﻳﻢ "ﺗَﻠَﻘ َ
+ﻋﻠﻰ ﻧﺤﻮ ﻣﺎ +ﻓﻲ ﻵﻳﺎ + ،Hﻣﻊ # F$ﻣﺎ ﻓﻌﻠﻪ ﻫﺆﻻ ﻷﺷﺨﺎ Bﻟﺬﻳﻦ ﺳﺤﺮ +ﻟﻨﺎ@ ﻣﻦ
ﺟﺔ ﺗﺤﺖ ﻏﻼ Sﻣﻦ ﻟﻌﻠﻢ +ﺑﺘﺄﺛﻴﺮ ﻟﺴﺤﺮ ﻓﻲ ﻋﺼﺮﻧﺎ ﻟﺮﻫﻦ+ ،ﻳﻨﺬ #+ﺣﻴﺎﺗﻬﻢ ﻟﻠﺪﻓﺎ Uﻋﻨﻬﺎ ،ﻓﺴﻮS
ﻳﺴﻘﻂ ﺷﺄﻧﻬﻢ +ﻳُﺬﻟﻮ ﻣﺎ ﻟﻢ ﻳﺘﺨﻠﻮ ﻋﻦ ﻫﺬ ﻟﻤﺰﻋﻢ[+ ،ﻟﻚ ﺣﻴﻨﻤﺎ ﺗﻈﻬﺮ ﻟﺤﻘﻴﻘﺔ ﺑﺠﻼ ﺑﻜﺎﻣﻞ ﻣﻌﺎﻧﻴﻬﺎ،
+ﻳﺸﺮ jﻣﺎﻟﻜﻮ hﻣﻮﺟﺮﻳﺪ (Malcolm Muggeridge) fﻟﺬ! ﻇﻞ ﻳﻨﺎﻓﺢ ﻋﻦ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ﺣﺘﻰ
ﻧﺎﻫﺰ ﻟﺴﺘﻴﻦ ﻣﻦ ﻋﻤﺮ+ ،ﻛﺎ #ﻓﻴﻠﺴﻮﻓﺎً ﻣﻠﺤﺪً+ ،ﻟﻜﻨﻪ Fﻟﺤﻘﺎﺋﻖ ﻣﻦ ﺑﻌﺪ ﻟﻮﺿﻊ ﻟﺬ! ﺳﺘﺘﺮ$ nﻟﻴﻪ
ﻟﻤﺴﺘﻘﺒﻞ ﻻ ﺳﻴﻤﺎ ﻓﻲ ﻟﻤﺠﺎﻻ Hﻟﺘﻲ ﻃُﺒﻘﺖ ﻓﻴﻬﺎ+ .ﺳﻴﺘﻠﻘﻰ ﺟﻴﻞ ﻟﻤﺴﺘﻘﺒﻞ ﺑﺎﻟﺪﻫﺸﺔ +ﻟﺤﻴﺮ yﻋﺘﻨﺎ|
32
ﻓﺮﺿﻴﺔ ﻣﺘﻬﺮﺋﺔ ﻳﻜﺘﻨﻔﻬﺎ ﻟﻐﻤﻮ~ ﺑﺴﺬﺟﺔ ﻻ ﻳﺼﺪﻗﻬﺎ ﻋﻘﻞ" .
+ﻫﺬ ﻟﻤﺴﺘﻘﺒﻞ ﻟﻴﺲ ﺑﺒﻌﻴﺪ ،ﺑﻞ ﻋﻠﻰ ﻟﻌﻜﺲ ﻣﻦ [ﻟﻚ ،ﻓﺈ #ﻟﺒﺸﺮ ﻓﻲ ﻟﻤﺴﺘﻘﺒﻞ ﻟﻘﺮﻳﺐ ﻟﻠﻐﺎﻳﺔ،
ﺳﻴﺪﻛﻮ # #ﻟﻤﺼﺎﻓﺎ Hﻟﻴﺴﺖ $ﻟﻬﺎً +ﺳﻮ Sﻳﺘﻢ ﻻﻋﺘﺮ Sﺑﺄ #ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ $ﻧﻤﺎ ﻫﻲ ﻛﺒﺮ ﺧﺪﻋﺔ +ﺷﺪ
ﻧﻮ Uﻟﺴﺤﺮ ﻓﻲ ﺗﺎﻳﺦ ﻟﻌﺎﻟﻢ+ .ﺳﺮﻋﺎ #ﻣﺎ ﺑﺪ ﻫﺬ ﻟﺴﺤﺮ ﻟﺸﺪﻳﺪ ﻳﻨﺤﺴﺮ ﻋﻦ ﻟﻨﺎ@ ﻓﻲ ﺷﺘﻰ ﻧﺤﺎ
ﻷ~+ ،ﺑﺎ Hﻟﻜﺜﻴﺮ #+ﻣﻤﻦ +ﻗﻔﻮ ﻋﻠﻰ ﺳﺮ ﺧﺪﻋﺔ ﻟﺘﻄﻮ ،ﻳﺘﺴﺎﻟﻮ #ﺑﺪﻫﺸﺔ +ﺣﻴﺮ yﻛﻴﻒ ﻧﻄﻠﺖ ﻫﺬ
ﻟﺨﺪﻋﺔ ﻋﻠﻴﻬﻢ.
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﴿ َﻗﺎﻟُﻮ ُﺳ ْﺒ َﺤﺎﻧَ َﻚ َﻻ ِﻋ ْﻠ َﻢ ﻟَﻨَﺎ
ﱠﻻ َﻣﺎ َﻋ ﱠﻠ ْﻤﺘَﻨَﺎ
ِﻴـﻢ َﳊ ِﻜ ُ
ﻴـﻢ ﴾
ِﻧﱠ َﻚ َ#ﻧْ َﺖ ﻟ َﻌﻠ ُ
] ﻟﺒﻘﺮ[ ٣٢ :
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1 Michael Howard, The Occult Conspiracy: The Secret History of Mystics, Templars, Masons and Occult Societies, 1.b.,
London: Rider, 1989, p. 106
2 Gerhard Rempel, “Reform, Liberation And Romanticism In Prussia”, http://mars.wnec.edu/ ~grempel/ courses/
germany/ lectures/ 07reform.html
3 Michael Baigent, Richard Leigh, Henry Lincoln. The Messianic Legacy. London: Corgi Books, 1991. p. 199
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5 James Joll, Europe Since 1870: An International History, Penguin Books, Middlesex, 1990, p. 164
6 James Joll, Europe Since 1870: An International History, Penguin Books, Middlesex, 1990, p. 164
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Ecofascism: Lessons from the German Experience, AK Press San Francisco, CA, 1995
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9 Daniel Gasman, The Scientific Origins of National Socialism: Social Darwinism in Ernst Haeckel and the German
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10 Janet Biehl and Peter Staudenmaier, “’Ecology’ and the Modernization of Fascism in the German Ultra-right”,
Ecofascism: Lessons from the German Experience, AK Press San Francisco, CA, 1995
11 Michael Baigent, Richard Leigh, Henry Lincoln, The Messianic Legacy, Corgi Books, London, 1991. p. 194
12 Acar Baltas, Zuhal Baltas, Stres ve Basa Çikma Yollari, Remzi Kitabevi, June 1997, p. 162
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“The Place of Australopithecines in Human Evolution: Grounds for Doubt”, Nature, vol. 258, p. 389
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28. Time, Nov 1996
29. S. J. Gould, Natural History, vol. 85, 1976, p. 30
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31. Richard Lewontin, “The Demon-Haunted World”, The New York Review of Books, 9 Jan 1997, p. 28
32. Malcolm Muggeridge, The End of Christendom, Grand Rapids: Eerdmans, 1980, p. 43
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