قصة الجن والإنس قصة بأسلوب أدبي رفيع

قال  اﻟﺸﻴﺦ ﺃﺑﻮ اﻟﻤﺤﺎﺳﻦ ﻣﻦ ﻣﺎء ﻳﻨﺎﺑﻴﻊ ﻋﻤﻠﻪ ﺑﺪﻥق

اﻟﻔﻀﻞ ﻏﻴﺮ ﺁﺳﻦ ﻓﻠﻤﺎ ﺃﻧﻬﻰ اﻟﺤﻜﻴﻢ ﺣﺴﻴﺐ ﺫﻭ اﻟﻔﻀﻞ اﻟﻨﺴﻴﺐ ﺣﻜﺎﻳﺔ ﻣﺎ ﻃﺮﺯﻩ ﻣﻤﺎ ﻧﺴﺤﺒﻪ ﻭﺣﺎﻙ ﻭﻓﺼﻠﻪ ﺧﻴﺎﻁ ﺗﻘﺪﻳﺮﻩ ﻋﻠﻰ ﻗﺎﻣﺔ اﻟﻤﺠﺪ ﻣﻦ ﺧﻠﻊ ﺣﻜﻢ اﻟﻌﺮﺏ ﻭاﻟﻌﺠﻢ ﻭاﻷﺗﺮاﻙ ﺷﻜﺮﻩ ﺃﺧﻮﻩ اﻟﻘﻴﻞ ﻋﻠﻰ ﻫﺬا اﻟﻘﻴﻞ ﻭﺃﻓﺎﺽ ﻋﻠﻴﻪ ﻣﻦ ﻧﻴﻞ ﻧﻮاﻟﻪ ﺟﺰﻳﻞ اﻟﻨﻴﻞ ﻭﺃﺩﺭﻙ ﻣﻦ ﺫﻟﻚ اﻷﻧﻤﻮﺫﺝ ﻋﻠﻮ ﻋﻠﻤﻪ ﻭﺳﻤﻮ ﺣﻠﻤﻪ ﻭﺟﻤﻴﻞ ﺣﻜﻤﻪ ﻭﺟﻠﻴﻞ ﺣﻜﻤﻪ، ﺛﻢ ﻗﺎﻝ ﻳﺎ ﺃﺳﺘﺎﺫ ﺑﻠﻐﻨﻲ ﺃﻥ ﺑﻐﺪاﺩ ﺧﺮﺝ ﻣﻨﻬﺎ ﺧﺎﺭﺝ ﻣﻦ ﻧﺎﺭ ﻣﻦ ﻣﺎﺭﺝ ﻭﻫﺒﻂ ﺇﻟﻰ ﻣﺪاﺭﻙ اﻟﺨﺰﻱ ﻋﻦ اﻟﻤﻌﺎﺭﺝ ﻭﺃﺻﻞ ﺫﻟﻚ اﻟﻤﺸﻮﻡ ﻣﻦ ﻋﻔﺮﻳﺖ ﺧﻠﻖ ﻣﻦ ﻧﺎﺭ اﻟﺴﻤﻮﻡ ﻭﺃﻥ ﺷﺨﺺ ﺫﻟﻚ اﻟﺸﻴﻄﺎﻥ ﺟﺒﻞ ﻣﻦ ﺳﺨﺎﻡ اﻟﺪﺧﺎﻥ ﻓﻠﻬﺬا ﺭﻛﺐ ﻭﺟﻬﻪ اﻟﺴﻮاﺩ ﻭﺗﺮﻛﺐ ﺳﺎﺋﺮ ﺟﺴﺪﻩ ﻣﻦ اﻟﺮﻣﺎﺩ ﻓﻬﻮ ﺟﻨﻲ ﺫﻣﻴﻢ ﻭﺷﻴﻄﺎﻥ ﺭﺟﻴﻢ ﻭﻗﺪ ﺷﺮﻉ ﺫﻟﻚ اﻟﺨﻨﺎﺱ ﻓﻲ اﻹﻓﺴﺎﺩ ﻭاﻟﻮﺳﻮاﺱ ﻭﺗﻌﺎﻃﻰ ﺇﻳﺬاء ﺃﻛﺎﺑﺮ اﻟﻨﺎﺱ ﻭﺃﻧﻪ ﻓﻲ ﻫﺬﻩ اﻷﻳﺎﻡ ﻧﻔﻲ ﺇﻟﻰ ﺑﻼﺩ اﻟﺸﺎﻡ ﻓﻠﻢ ﻳﻮاﻓﻘﻪ ﺫﻟﻚ اﻟﻤﻘﺎﻡ ﻷﻧﻪ ﻣﻬﺎﺟﺮ اﻷﻧﺒﻴﺎء اﻟﻜﺮاﻡ ﻭﻫﺬا ﻣﺨﺒﻮﻝ ﻋﻠﻰ ﺳﺠﺎﻳﺎ اﻟﻠﺌﺎﻡ ﻭﻃﺒﺎﻉ ﺃﻫﻞ اﻟﻔﺴﺎﺩ ﻭاﻹﺟﺮاﻡ، ﻓﺄﻗﺎﻡ ﻓﻴﻬﺎ ﺑﺎﻻﺿﻄﺮاﺭ ﻭاﻻﺿﻄﺮاﻡ ﻣﺪﺓ ﺃﺷﻬﺮ ﻭﻋﺪﺓ ﺃﻋﻮاﻡ ﻭﺃﺧﺬ ﻓﻲ اﻹﺿﻼﻝ ﻭاﻟﺘﻀﻠﻴﻞ ﻓﺄﺿﻞ ﺧﻠﻘﺎ ﻛﺜﻴﺮا ﻋﻦ ﺳﻮاء اﻟﺴﺒﻴﻞ ﻭﺗﺴﺘﺮ ﺫﻟﻚ اﻟﺠﺎﻥ ﺑﺤﺠﺎﺏ اﻻﻧﺘﺴﺎﺏ ﺇﻟﻰ ﺟﻨﺲ اﻹﻧﺴﺎﻥ ﻭﻟﺒﺲ ﺑﺸﻖ اﻟﻌﺼﺎ ﺛﻮﺏ اﻟﻌﺼﻴﺎﻥ ﻓﻜﻤﻦ ﻛﻤﻮﻥ اﻟﺸﻮﻙ ﺗﺤﺖ ﻭﺭﻕ اﻟﻮﺭﺩ ﻭاﻟﺮﻳﺤﺎﻥ ﻭاﺣﺘﻤﻰ ﻓﻲ ﺣﻤﻰ اﻟﺸﻘﺎﻕ ﻭاﻟﻨﻔﺎﻕ ﺑﺸﻘﺎﺋﻖ اﻟﻨﻌﻤﺎﻥ ﻭاﻟﺤﻖ ﺃﻧﻪ ﻣﻦ ﻧﺴﻞ اﻟﻌﻔﺎﺭﻳﺖ ﻭﻛﺎﻥ ﻋﻨﺪ اﻟﺠﻦ ﻣﻘﻴﻠﺔ ﻭاﻟﻤﺒﻴﺖ ﻭﻣﻦ ﺃﻟﺒﺎﻧﻬﻢ ﻟﻪ ﻏﺬاء ﺗﺮﺑﻴﺖ ﻓﻘﺎﻝ ﻟﻪ اﻟﻤﻠﻚ ﻫﺪﻳﺖ ﻭﻭﻗﻴﺖ ﻓﺈﻥ ﻳﻜﻦ ﻋﻨﺪﻙ ﻣﻦ ﺫﻟﻚ ﺷﻲء ﻓﺸﻨﻒ ﻣﻦ ﺟﻮاﻫﺮ ﺣﻜﻤﻪ ﺃﺫﻧﻲ ﻓﺈﻧﻚ ﺣﻜﻴﻢ اﻟﺠﻦ ﻭاﻹﻧﺲ ﻭﻛﺮﻳﻢ اﻟﻨﻮﻉ ﻭاﻟﺠﻨﺲ.

ﻓﻘﺎﻝ ﺫﻛﺮ ﺃﻥ ﻓﻲ اﻷﺯﻣﺎﻥ اﻟﻐﺎﺑﺮﺓ ﻛﺎﻧﺖ ﺻﻨﻮﻑ اﻟﺠﻦ ﻟﻹﻧﺲ ﻇﺎﻫﺮﺓ ﺗﺘﺮاءﻯ ﺑﺄﺷﻜﺎﻝ ﻣﺨﺘﻠﻔﺔ ﻭﺗﻨﺰﻳﺎ ﺑﺄﻣﺜﺎﻝ ﻏﻴﺮ ﻣﺆﺗﻠﻔﺔ ﻭﺗﻈﻬﺮ ﻟﻬﻢ اﻟﺨﻴﺎﻻﺕ اﻟﻌﺠﻴﺒﺔ ﻭاﻟﺼﻮﺭ اﻟﻤﻤﻮﻫﺔ اﻟﻐﺮﻳﺒﺔ ﻓﺘﻀﻠﻬﻢ ﺿﻼﻻ ﻣﺒﻴﻨﺎ ﻭﺗﺄﺗﻴﻬﻢ ﻣﻦ ﺑﻴﻦ ﺃﻳﺪﻳﻬﻢ ﻭﻣﻦ ﺧﻠﻔﻬﻢ ﺷﻤﺎﻻ ﻭﻳﻤﻴﻨﺎ ﻭﺗﺨﺎﻃﺒﻬﻢ ﻣﺸﺎﻓﻬﺔ ﻭﺗﻮﻓﻴﻬﻢ ﻣﻮاﺟﻬﺔ.

ﻓﻔﻲ ﺑﻌﺾ اﻷﻳﺎﻡ ﻇﻬﺮ ﺑﺒﻼﺩ اﻟﺸﺎﻡ ﻣﻬﺒﻂ اﻟﻮﺣﻲ ﻭﻣﻬﺎﺟﺮ اﻷﻧﺒﻴﺎء اﻟﻜﺮاﻡ ﻭﻣﺤﻂ ﺭﺣﺎﻝ اﻟﺮﺟﺎﻝ ﻣﻦ ﺃﻫﻞ اﻟﻔﻀﻞ ﻭاﻷﻓﻀﺎﻝ ﺭﺟﻞ ﻣﻦ اﻟﻌﺒﺎﺩ ﻭﺃﻓﺮاﺩ اﻟﺰﻫﺎﺩ ﻓﺎﻕ اﻷﻗﺮاﻥ ﺑﺎﻟﺼﻼﺡ ﻭﺳﺎﺩ ﺃﻫﻞ اﻟﺰﻣﺎﻥ ﺑﺎﻟﻮﺭﻉ ﻭاﻟﻔﻼﺡ ﻭﺣﺎﺯ ﻃﺮﻓﻲ اﻟﻌﻠﻢ ﻭاﻟﻌﻤﻞ ﻓﻜﻤﻞ ﻛﺜﻴﺮا ﻣﻨﻬﻢ ﺑﻌﺪﻣﺎ ﻛﻤﻞ ﻭاﺳﺘﻤﺮ ﻳﺪﻋﻮ اﻟﺨﻠﻖ ﺇﻟﻰ ﺧﺎﻟﻘﻬﻢ ﻭﻳﺤﺜﻬﻢ ﻓﻲ اﻹﻧﺎﺑﺔ ﻭاﻟﺘﻮﻛﻞ ﻋﻠﻰ ﺭاﺯﻗﻬﻢ ﻭﻳﺮﺿﻮﻧﻪ ﻭﻳﺮﺿﻴﻬﻢ ﻓﻲ اﻟﻄﺎﻋﺔ ﻭاﺗﺒﺎﻉ اﻟﺴﻨﺔ ﻭاﻟﺠﻤﺎﻋﺔ ﻭﻳﻘﺒﺢ اﻟﺪﻧﻴﺎ ﻓﻲ ﺃﻋﻴﻨﻬﻢ ﻭﻳﺤﺬﺭﻫﻢ ﻏﺪﺭاﺗﻬﺎ ﻓﻲ ﻣﻜﻤﻨﻬﺎ ﻋﻨﺪ ﻣﺄﻣﻨﻬﻢ ﻭﻛﺎﻥ ﻟﻨﻔﺴﻪ اﻟﻤﺒﺎﺭﻙ ﻧﻘﻮﺵ ﻓﻲ اﻟﻨﻔﻮﺱ ﻳﺠﺬﺑﻬﺎ ﺇﻟﻰ ﻣﺎ ﻳﺮﻳﺪ ﺟﺬﺏ اﻟﺤﺪﻳﺪ اﻟﻤﻐﻨﺎﻃﻴﺲ ﻓﻔﻲ ﻣﺪﺓ ﻳﺴﻴﺮﺓ ﺗﺒﻌﻪ ﻃﻮاﺋﻒ ﻛﺜﻴﺮﺓ ﻭاﻧﺘﺸﺮ ﺻﻴﺘﻪ ﺇﻟﻰ اﻵﻓﺎﻕ ﻭﺻﻔﺎ ﻟﻠﻌﺒﺎﺩ ﻭﻗﺖ اﻟﻄﺎﻋﺔ ﻭﺭاﻕ ﻭﺿﺮﺑﺖ ﺇﻟﻴﻪ ﺃﻛﺒﺎﺩ اﻹﺑﻞ ﻭاﻣﺘﻸﺕ ﺑﻪ اﻟﺪﻧﻴﺎ ﻣﻦ اﻟﻌﻠﻢ ﻭاﻟﻌﻤﻞ ﻭاﺿﻄﺮﺏ ﺃﻣﺮ اﻟﻤﺮﺩﺓ ﻭاﻟﺸﻴﺎﻃﻴﻦ اﻟﻐﻨﺪﺓ ﻭﺗﻌﻄﻠﺖ ﺃﺳﻮاﻕ اﻟﻔﺴﻮﻕ ﻭﺧﺮﺝ ﻋﺮﻕ اﻟﻤﻌﺎﺻﻲ ﻣﻦ اﻟﻌﺮﻭﻕ ﻭﺗﺨﻤﻠﺖ اﻟﻌﻔﺎﺭﻳﺖ ﻭﺗﻨﻜﺴﺖ ﺃﻋﻼﻡ اﻟﺠﻦ اﻟﻤﺼﺎﻟﻴﺖ ﻭﺿﻞ ﺳﺒﻴﻞ اﻟﻀﻼﻝ ﻛﻞ ﻣﺎﺭﺩ ﺧﺮﺑﺖ ﻭﺑﻄﻠﺖ ﺯﺧﺎﺭﻓﻬﻢ ﻭﺗﻤﻮﻳﺎﺗﻬﻢ ﻭﻋﻄﻠﺖ ﻭﺳﺎﻭﺳﻬﻢ ﻭﺗﺸﻮﻳﻬﺎﺗﻬﻢ ﻭﺃﻫﺎﻧﻬﻢ اﻟﻨﺎﺱ ﻭﻛﺴﺪ اﻟﻮﺳﻮاﺱ ﻭﻓﺴﺪ ﻓﻌﻞ اﻟﺨﻨﺎﺱ ﻓﻠﻤﺎ ﺿﻞ ﺳﻌﻴﻬﻢ ﻭﻛﺎﺩ ﻳﻘﻊ ﻧﻌﻴﻬﻢ اﺟﺘﻤﻊ اﻟﻌﻔﺎﺭﻳﺖ اﻟﻌﺘﺎﺓ ﻭاﻟﺸﻴﺎﻃﻴﻦ

اﻟﻄﻐﺎﺓ ﻭاﻟﻤﺮﺩﺓ اﻟﻌﺼﺎﺓ ﺇﻟﻰ ﺇﺑﻠﻴﺴﻬﻢ اﻟﻌﻨﻴﺪ ﻭﻫﻮ ﺷﻴﻄﺎﻥ ﻣﺮﻳﺪ ﺻﻮﺭﺗﻪ ﻣﻦ ﺃﻗﺒﺢ اﻟﺼﻮﺭ ﻟﻪ ﺃﻇﻼﻑ ﻛﺄﻇﻼﻑ اﻟﺒﻘﺮ ﻭﻭﺟﻪ ﻛﺎﻟﺘﻤﺴﺎﺡ ﻭﺷﻜﻞ ﻛﺎﻟﺮﻣﺎﺡ ﻭﺧﺮﻃﻮﻡ ﻃﻮﻳﻞ ﻭﺭﺃﺱ ﻛﺎﻟﻔﻴﻞ ﻭﻋﻴﻮﻥ ﻣﺸﻘﻘﺔ ﺑﺎﻟﻄﻮﻝ ﻭﺃﻧﻴﺎﺏ ﻛﺄﻧﻴﺎﺏ اﻟﻐﻮﻝ ﻭﺷﻌﺮ ﻛﺎﻟﺸﻬﻴﻢ ﻭﺟﻠﺪ ﻛﺎﻷﺭﻗﻢ ﻭﻫﻮ ﻳﻠﻬﺚ ﻛﺎﻟﻜﻼﺏ ﻭﻣﻦ ﻭﺭاﺋﻪ ﻋﺪﺓ ﺫﺋﺎﺏ ﻓﺸﻜﻮا ﺇﻟﻴﻪ ﺣﺎﻟﻬﻢ ﻭﺃﻃﺎﻟﻮا ﻓﻲ اﻟﺸﻜﻮﻯ ﻗﺎﻟﻬﻢ ﻭﻗﺎﻟﻮا ﻳﺎ ﺷﻴﺦ اﻟﺘﻠﺒﻴﺲ ﻭاﺑﻦ ﻋﻢ ﺇﺑﻠﻴﺲ ﻟﻘﺪ ﻋﺮﺕ اﻟﻤﺪاﺭﺱ ﻭﺑﻄﻠﺖ ﻣﻨﻬﺎ اﻟﻮﺳﺎﻭﺱ ﻭﺗﻌﻤﺮﺕ اﻟﻤﺴﺎﺟﺪ ﺑﻜﻞ ﺭاﻛﻊ ﻭﺳﺎﺟﺪ ﻭﻗﺎﺋﻢ ﻭﻗﺎﻋﺪ ﻭﻗﺎﺭﺉ ﻭﺟﺎﻫﺪ ﻓﻄﺮﺩ ﻛﻞ ﺷﻴﻄﺎﻥ ﻣﺎﺭﺩ ﻭﺗﻤﺸﻲ ﺳﻨﻦ اﻟﺤﻼﻝ ﻓﻮﻗﻒ ﻣﻨﺎ اﻻﺣﺘﻴﺎﻝ ﻭﺃﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻓﻮﻗﻌﻨﺎ ﻋﻠﻰ اﻷﻣﺮ اﻟﻤﺨﻮﻑ ﻭﻛﺜﺮﺕ اﻟﺤﺠﺎﺝ ﻓﺘﻘﻄﻌﺖ ﻣﻨﺎ اﻷﻭﺩاﺝ ﻭﺃﺩﻳﺖ اﻟﺰﻛﻮاﺕ ﻭاﻟﺤﻘﻮﻕ ﻓﻄﺮﺩ ﻣﻨﺎ ﻛﻞ ﻋﻘﻮﻕ ﻭﻗﺎﻡ اﻟﺤﻖ ﻓﻨﺎﻡ اﻟﻔﺴﻖ ﻭﻋﺒﺪ اﻟﻠﻪ ﻓﻲ اﻟﻤﻐﺎﺭاﺕ ﻭاﻟﻜﻬﻮﻑ ﻭاﺷﺘﺪ ﻋﻠﻴﻨﺎ اﻟﺴﺒﻴﻞ ﻓﻌﻠﻰ ﻣﻦ ﻧﻄﻮﻑ ﻭﻟﻢ ﻳﺒﻖ ﻟﻨﺎ ﻋﻠﻰ ﺑﻨﻲ ﺁﺩﻡ ﺳﻠﻄﺔ ﻭﺻﺮﻧﺎ ﻓﻲ ﺑﺤﺎﺭﻫﻢ ﺃﻗﻞ ﻣﻦ ﻧﻘﻄﺔ ﻭﻋﻨﺪ ﺟﻬﺮﻫﻢ ﺑﺄﺫﻛﺎﺭﻫﻢ ﺃﺫﻝ ﻣﻦ ﺿﺮﻃﺔ ﻻ ﻭﺳﺎﻭﺳﻨﺎ ﺗﺆﺛﺮ ﻓﻲ ﺃﻓﻜﺎﺭﻫﻢ ﻭﻻ ﻣﺠﺎﻟﺴﻨﺎ ﺗﻌﻄﻞ ﻣﻦ ﺃﺫﻛﺎﺭﻫﻢ ﻭﻻ ﺗﺨﻴﻼﺗﻨﺎ ﺗﺘﺮاءﻯ ﻷﺑﺼﺎﺭ ﺃﺳﺮاﺭﻫﻢ ﻓﺈﻥ اﺳﺘﻤﺮ اﻟﺤﺎﻝ ﻋﻠﻰ ﻫﺬا اﻟﻤﻨﻮاﻝ ﻻ ﻳﺒﻘﻰ ﻟﻨﺎ ﻓﻲ اﻟﺪﻧﻴﺎ ﻣﻘﺎﻡ ﻭﻻ ﺑﻴﻦ اﻟﺠﻦ ﻭاﻹﻧﺲ ﻛﻼﻡ (ﻓﻠﻤﺎ ﻭﻋﻰ) اﻟﻌﻔﺮﻳﺖ ﻓﺤﻮﻯ ﻫﺬﻩ اﻟﺸﻜﻮﻯ ﻭﺗﺄﻣﻞ ﻣﺎ ﻓﻲ ﻣﻄﺎﻭﻳﻬﺎ ﻣﻦ ﻧﺎﺯﻟﺔ ﺃﺣﺎﻃﺖ ﺑﻬﻢ ﻭﺑﻠﻮﻯ اﺷﺘﻌﻠﺖ ﻧﻴﺮاﻥ ﻏﻀﺒﻪ ﻭﺗﺄﺟﺠﺖ ﺷﻮاﻇﺎﺕ ﻟﻬﺒﻪ ﺛﻢ ﻗﺎﻝ ﺃﻣﻬﻠﻮﻧﻲ ﺃﺗﻠﻮﻯ ﻭاﺗﺮﻛﻮﻧﻲ ﺃﺗﻠﻮﻡ ﻭﺃﺗﺮﻭﻯ ﻭﺃﻓﺘﻜﺮ ﻓﻲ ﻫﺬﻩ اﻟﺒﻠﻴﺔ ﻭﺃﻛﺸﻔﻬﺎ ﻋﻦ ﺟﻠﻴﺔ ﻓﺈﻥ اﻷﻣﻮﺭ ﻻ ﺗﻨﺘﺞ ﻟﻤﻌﺎﻧﻴﻬﺎ ﻣﺎ ﻟﻢ ﻳﺘﺄﻣﻞ ﻣﻦ ﻓﺮاﻏﻬﺎ ﻓﻲ ﺟﻮاﻧﺒﻬﺎ ﻭﻧﻮاﺣﻴﻬﺎ ﻭﺗﺤﻘﻴﻖ اﻟﻤﺴﺎﺋﻞ ﺇﻧﻤﺎ ﻳﻮﺟﺪ ﻣﻦ ﻣﺤﻜﻤﻴﻬﺎ ﻭﺣﺎﻛﻤﻴﻬﺎ.

(ﻓﻘﺎﻝ) اﻟﻌﻔﺮﻳﺖ ﻟﻠﻮﺯﻳﺮ اﻟﺜﺎﻧﻲ ﻳﺎ ﺃﻓﻀﻞ ﺟﺎﻧﻲ ﺃﻧﺖ ﻣﺎﺫا ﺗﻘﻮﻝ ﻭﻛﻴﻒ ﺗﺸﻴﺮ ﺃﻥ ﻧﺼﻮﻝ ﻓﻲ ﻣﻴﺪاﻥ ﻫﺬا اﻷﻣﺮ ﻭﻧﺠﻮﻝ ﻓﻘﺎﻝ ﺭﺃﻱ ﻣﻮﻻﻧﺎ اﻟﻮﺯﻳﺮ ﺳﺪﻳﺪ ﻭﻛﻞ ﻣﺎ ﺃﺷﺎﺭ ﺑﻪ ﻓﻬﻮ ﺃﻣﺮ ﻣﺠﻴﺪ ﻭﻟﻜﻦ ﻛﻴﻒ ﻳﻬﻤﻞ ﺃﻣﺮ ﻳﻬﻤﻞ ﺃﻣﺮ اﻟﻌﺪﻭ ﻭﻳﺮﻛﻦ ﻣﻊ ﻭﺟﻮﺩﻩ ﺇﻟﻰ ﻗﺮاﺭ ﻭﻫﺪﻭ ﻭﺇﺫا ﻛﺎﻥ ﻃﺎﻟﻌﻪ ﻓﻲ ﻗﻮﺓ ﻓﺎﻫﻤﺎﻟﻪ ﻳﺰﻳﺪ ﻓﻲ ﻗﻮﺗﻪ ﻭاﻟﺘﻬﺎﻭﻥ ﻓﻲ ﺃﻣﺮﻩ ﻣﺴﺎﻋﺪﺓ ﻓﻲ ﻣﻌﺎﻭﻧﺘﻪ ﻭﻣﻌﺎﻭﻧﺔ ﻓﻲ ﻣﺴﺎﻋﺪﺗﻪ ﻭﻫﺬا ﻣﻦ ﺳﻼﻣﺎﺕ اﻟﻌﺠﺰ ﻭاﻻﻧﻜﺴﺎﺭ ﻭﻣﻦ ﺃﻗﻮﻯ اﻷﺩﻟﺔ ﻓﻲ اﻻﻧﺤﻄﺎﻁ ﻭاﻟﺼﻐﺎﺭ ﻭﺃﻥ ﺭﺏ اﻷﺭﺑﺎﺏ ﻭﺿﻊ ﻋﺎﻟﻢ اﻟﻜﻮﻥ ﻭاﻟﻔﺴﺎﺩ ﻋﻠﻰ اﻷﺳﺒﺎﺏ ﻓﻼ ﺑﺪ ﻣﻦ ﺗﻌﺎﻃﻴﻬﺎ ﻓﻲ ﻫﺬا اﻟﺒﺎﺏ ﻭﺑﺬﻝ اﻟﻤﺠﻬﻮﺩ ﻓﻲ ﻣﻌﺎﻣﻼﺕ اﻷﻋﺪاء ﻭاﻷﺣﺒﺎﺏ ﻭﻟﻢ ﻳﻘﺘﺼﺮ اﻟﺸﺎﺭﻉ ﻋﻠﻰ اﻟﺘﻘﺪﻳﺮ ﻭاﻟﻄﺎﻟﻊ ﺇﺫ ﻓﻴﻪ ﺣﺴﻢ ﻣﺎﺩﺓ اﻟﺸﺮاﺋﻊ ﻭاﻟﺘﻌﺮﺽ ﻷﺑﻄﺎﻝ ﺣﻜﻢ اﻟﺼﺎﻧﻊ ﻓﻌﻨﺪﻱ ﺃﻥ ﻧﺒﺬﻝ اﻟﺠﻬﺪ ﻓﻲ ﺣﺴﻢ ﻣﺎﺩﺗﻬﻢ ﻭﺗﻌﺎﻃﻲ ﻛﺴﺮ ﺷﻮﻛﺘﻬﻢ ﻭﺑﺬﻝ اﻟﺠﻬﺪ ﻭاﻟﺠﺪ ﺑﻤﺎ ﺗﺼﻞ ﺇﻟﻴﻪ اﻟﻴﺪ ﻭﺛﺒﺎﺕ اﻷﻗﺪاﻡ ﻓﻲ ﺇﺛﺒﺎﺕ اﻷﻗﺪاﻡ ﻛﻤﺎ ﻗﺎﻝ اﻟﺸﺎﻋﺮ ﻭﻫﻮ ﺳﻠﻢ اﻟﺨﺎﺳﺮ ﻓﻲ ﺛﺒﺖ اﻟﺠﺎﺳﺮ:

ﻣﻦ ﺭاﻗﺐ اﻟﻨﺎﺱ ﻣﺎﺕ ﻏﻤﺎً ... ﻭﻓﺎﺯ ﺑﺎﻟﻠﺬﺓ اﻟﺠﺴﻮﺭ

ﻭﻫﺬا اﻟﺸﺎﻋﺮ اﻟﻤﺴﻤﻰ ﺃﺧﺬﻩ ﻣﻦ ﺃﺧﻴﻨﺎ ﺑﺸﺎﺭ اﻷﻋﻤﻰ ﻣﻦ ﻟﻨﺎ ﺑﻮﺟﻮﺩﻩ ﺃﻧﺲ ﻭﻫﻮ ﺷﻴﻄﺎﻥ اﻷﻧﺲ ﺣﻴﺚ ﻳﻘﻮﻝ ﺫﻟﻚ اﻟﻐﻮﻝ:

ﻣﻦ ﺭاﻗﺐ اﻟﻨﺎﺱ ﻟﻢ ﻳﻈﻔﺮ ﺑﺤﺎﺟﺘﻪ ... ﻭﻓﺎﺯ ﺑﺎﻟﻄﻴﺒﺎﺕ اﻟﻔﺎﺗﻚ اﻟﻠﻬﺞ

ﻓﺎﻋﺰﻣﻮا ﻋﻠﻰ ﻫﺪﻡ ﻣﺎ ﻳﺒﻨﻮﻥ ﻭﺻﺪﻡ ﻣﺎ ﻳﻌﻨﻮﻥ ﻭاﻷﺧﺬ ﻓﻲ ﺗﻤﺰﻳﻖ ﺟﻠﺪﺗﻬﻢ ﻭﺗﻔﺮﻳﻖ ﻛﻠﻤﺘﻬﻢ ﺇﺫ ﻻ اﻃﻼﻉ ﻟﻨﺎ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺓ اﻟﻄﺎﻟﻊ ﻭﻻ ﺣﺪ ﻟﺒﻘﺎء اﻷﺟﻞ ﻓﻀﻼً ﻋﻦ ﺃﻥ ﻧﻘﻮﻝ ﻫﺬا اﻟﺤﺪ ﺟﺎﻣﻊ ﻣﻊ ﺃﻭ ﻣﺎﻧﻊ ﻭﻫﺬا اﻟﺮﺃﻱ ﻋﻨﺪﻱ ﺃﻭﻟﻰ ﻭﺭﺃﻳﻚ ﻳﺎ ﺭﺋﻴﺲ اﻟﺘﻠﺒﻴﺲ ﻳﺎ ﻏﻮﻝ ﻫﺬا اﻟﻘﻮﻝ:

ﺇﺫا ﻛﺎﻧﺖ اﻷﻋﺪاء ﻧﻤﻼً ﻓﺂﺗﻬﻢ ... ﺇﺫا ﻟﻢ ﺗﻄﺄﻫﻢ ﻭﺃﺻﺒﺤﻮا ﻣﺜﻞ ﺛﻌﺒﺎﻥﻭﻣﻦ ﻫﺬا اﻟﻤﻘﺎﻝ ﻳﺎ ﺃﺑﺎ اﻷﻏﻮاﻝ:

ﻭاﻟﻠﺺ ﻟﻴﺲ ﻟﻪ ﺩﻟﻴﻞ ﺳﺎﺗﺮ ... ﻧﺤﻮ اﻟﺬﻱ ﻳﺒﻐﻲ ﻛﻨﻮﻡ اﻟﺤﺎﺭﺱ

(ﻭاﻷﺻﻞ) ﻓﻲ ﻫﺬا ﻛﻠﻪ ﺣﺴﻢ ﻣﺎﺩﺗﻬﻢ ﻭﺭﺩ ﺟﺎﺩّﺗﻬﻢ ﻭﺫﻟﻚ ﺑﺈﻫﻼﻙ ﻣﺮﺷﺪﻫﻢ ﻭﺇﻓﺴﺎﺩ ﺯاﻫﺪﻫﻢ ﻓﺎﻥ ﻗﺪﺭﻧﺎ ﻋﻠﻰ ﺇﻫﻼﻛﻪ ﻭﺗﻤﺰﻳﻖ ﺣﺒﺎﺋﻠﻪ ﻭاﺷﺮاﻛﻪ ﺗﺸﺘﺖ ﺷﻤﺎﺋﻠﻬﻢ ﻭﺛﺒﺘﺖ ﺟﻠﻬﻢ ﻭﻗﻠﻬﻢ (ﻓﻘﺎﻝ) اﻟﻌﻔﺮﻳﺖ ﻟﻠﻮﺯﻳﺮ اﻟﺜﺎﻟﺚ ﻭﻛﺎﻥ ﺃﻣﺤﺲ ﻋﺎﺑﺲ ﻗﻞ ﻟﻲ ﺃﻳﻬﺎ اﻟﻮﺯﻳﺮ ﻣﺎ ﺳﻨﺢ ﻟﻚ ﻣﻦ اﻟﺘﺪﺑﻴﺮ ﻓﻲ ﻫﺬا اﻷﻣﺮ اﻟﻤﺒﻴﺮ ﻭاﻟﺨﻄﺐ اﻟﺨﻄﻴﺮ ﻭﻣﺎﺫا ﺗﺮﻯ ﻓﻴﻪ ﻭﺗﺸﻴﺮ ﻓﻘﺎﻝ ﻻ ﺷﻚ ﺃﻥ اﻟﻄﺒﺎﻉ ﺗﻤﻴﻞ ﺇﻟﻰ ﻣﺎ ﺗﺴﻤﻌﻪ ﻭﻣﺎ ﻳﻠﻘﻰ ﺇﻟﻰ اﻟﻨﻔﺲ ﻻ ﺑﺪ ﺃﻥ ﻳﺆﺛﺮ ﻣﻮﻗﻌﻪ ﻭﻣﺎ ﺃﺷﺎﺭ ﺑﻪ ﻭﺩﺑﺮﻩ اﻟﻮﺯﻳﺮاﻥ ﻭﻫﻤﺎ ﻧﻌﻢ اﻟﻤﺸﻴﺮاﻥ ﻓﻬﻮ ﻻ ﻳﺨﻠﻮ ﻋﻦ ﻓﻮاﺋﺪ ﺑﻞ ﻫﻮ ﻣﺘﺤﻞ ﺑﻌﻘﻮﺩ اﻟﻔﺮاﺋﺪ ﻭﺃﻧﻲ ﻻﻋﻠﻢ ﺃﻧﻬﺄﺛﺮ ﻓﻲ اﻟﺨﻮاﻃﺮ ﻛﻤﺎ ﻳﺆﺛﺮ ﻓﻲ اﻟﺮﻳﺎﺽ اﻟﺴﺤﺐ اﻟﻤﻮاﻃﺮ ﻭﺑﺎﻟﺠﻤﻠﺔ ﻓﻠﻠﻜﻼﻡ ﺗﺄﺛﻴﺮ ﻓﻲ اﻟﻨﻔﺲ ﻛﻤﺎ ﺗﻈﻬﺮ ﺁﺛﺎﺭﻩ اﻟﺤﺲ ﻭﻟﻬﺬا ﺗﺮﻯ ﺭﻗﻴﻖ اﻟﺸﻌﺮ ﻳﻔﻌﻞ ﻣﺎﻻ ﻳﻔﻌﻠﻪ ﺩﻗﻴﻖ اﻟﺴﺤﺮ ﻭﺟﻠﻴﻞ اﻟﻌﺒﺎﺭﺓ ﻓﻴﻪ ﻣﻦ اﻹﺛﺎﺭﺓ ﻣﺎ ﻳﺸﺠﻊ اﻟﺠﺒﺎﻥ ﻭﻳﻨﺸﻂ اﻟﻜﺴﻼﻥ ﻭﻳﺴﺨﻲ اﻟﺒﺨﻴﻞ ﻭﻳﻨﺠﻲ اﻟﺬﻟﻴﻞ ﻭﻳﺴﺤﺮ اﻷﺭﻭاﺡ ﻭﻳﺴﺨﺮ اﻷﺷﺒﺎﺝ ﻭﻳﻌﻄﻒ اﻟﻘﻠﻮﺏ ﻭﻳﺆﻟﻒ ﺑﻴﻦ اﻟﻤﺤﺐ ﻭاﻟﻤﺤﺒﻮﺏ ﻭﻳﺼﻴﺮ اﻟﻌﺪﻭ ﻭﺻﺪﻳﻘﺎً ﻭﻏﻠﻴﻆ اﻷﺣﺮاﺭ ﺭﻗﻴﻘﺎً ﻭﺗﺄﻣﻞ ﻳﺎ ﺑﻨﻴﻪ ﻣﺎ ﻗﻴﻞ ﻓﻲ اﻟﺒﺪﻳﻪ:

ﺣﺪﻳﺚ ﺇﺫا ﻧﺎﺩﻣﺖ ﺩﻫﺮﻱ اﻧﺘﺨﻰ ... ﻭﻛﻒ ﻋﻦ اﻻﻳﺬا ﻭﻋﺎﺩ ﺇﻟﻰ اﻷﺧﺎ

ﺃﺫﻛﺮﻩ ﺃﺧﻼﻕ ﻣﺎﻟﻜﻪ اﻟﺬﻱ ... ﺗﻌﻠﻢ ﻣﻨﻪ اﻟﻌﻠﻢ ﻭاﻟﺤﻠﻢ ﻭاﻟﺴﺨﺎ

ﺃﻧﺎﻝ ﺑﻪ ﻣﺎﻻ ﻳﻨﺎﻝ ﺑﻘﻮﺓ ... ﻭﺃﺭﻭاﺡ ﺃﺷﺒﺎﺡ ﺃﻧﺖ ﺑﻌﺪﻣﺎ     

.ﺷﻤﺨﺎ

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