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Defence against the calamity and a criterion for the Elect of God, How to be
Free from the Sin, The Honor of Prophets
An Arabic rendering of:
Daafiul-Balaa wa Mi‘yaaro Ahlil Istifaa, Gunaah Se Najaat Kiyonkar Mil
Sakti He, Ismat-e- Anbiaa

Written by: Hazrat Mirza Ghulam Ahmad (on whom be peace),

The Promised Messiah and Mahdi, Founder of the Ahmadiyya Muslim
Community

Translated from Urdu by: Abdul Majeed Amir and Muhammad Ahmad Naeem
First Published in UK in 2018

© Islam International Publications Ltd.

Published by:
Islam International Publications Ltd
Unit 3, Bourne Mill Business Park,
Guildford Road, Farnham, Surrey,GU9 9PS
United Kingdom

Printed in UK at:
Raqeem Press
Farnham, Surrey
GU9 9PS

For further information please contact:

Phone: +44 1252 891330
Fax: +44 1252 821796
www.alislam.org
www.islamahamadiyya.net

ISBN: 978-1-84880-801-0
 ‫<<‬

‫ﻓﻬﺮﺱ ﺍﻟﻤﺤﺘﻮﻳﺎﺕ‬
‫ﺃ‬
‫ﻣﻘﺪﻣﺔ ﺍﻟﻨﺎﺷﺮ‬
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‫‪٥‬‬ ‫ﺗﻨﺒﻴﻪ‬
‫‪٩‬‬ ‫ﺍﻟﻄﺎﻋﻮﻥ‬
‫‪٣٣‬‬ ‫ﺇﻋﻼﻥ ﻋﺎﻡ ﻷﻓﺮﺍﺩ ﲨﺎﻋﱵ ﻛﻠﻬﻢ‪...‬‬
‫‪٣٩‬‬ ‫ﺣﺎﺷﻴﺔ ﺭﻗﻢ ‪١‬‬
‫‪٤٠‬‬ ‫ﺣﺎﺷﻴﺔ ﺭﻗﻢ ‪٢‬‬
‫‪٤٣‬‬ ‫‪
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‫‪٨٣‬‬ ‫ﻛﻴﻒ ﳝﻜﻦ ﺍﻟﻔﻮﺯ ﺑﺎﻟﻨﺠﺎﺓ ﻭﻣﺎ ﻓﻠﺴﻔﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ؟‬
‫‪١١٠‬‬ ‫ﺿﺮﻭﺭﺓ ﺍﻟﺸﻔﺎﻋﺔ‬
‫‪١١٢‬‬ ‫ﺇﺛﺒﺎﺕ ﺷﻔﺎﻋﺔ ﺍﻟﻨﱯ  ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫‪١١٨‬‬ ‫ﺇﻟﻪ ﺍﳌﺴﻴﺤﻴﲔ‬
‫‪١٢٩‬‬ ‫ﺃﻗﻮﺍﻝ ﺍﻟﻨﱯ  ﻭﺃﻓﻌﺎﻟﻪ@ @‬
‫‪١٣٢‬‬ ‫ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬
‫‪١٣٤‬‬ ‫ﻛﻴﻒ ﺗﺘﺤﻘﻖ ﺍﻟﻌﺼﻤﺔ‬

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‫ﳓﻤﺪﻩ ﻭﻧﺼﻠﻲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ‬ ‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫‪@ @Š‘bäÛa@ò߆Ôß‬‬
‫ﻳﺴﻌﺪﻧﺎ ﺃﻥ ﻧﻘﺪ‪‬ﻡ ﻟﻘﺮﺍﺀ ﺍﻟﻌﺮﺑﻴﺔ ﺗﺮﲨﺔ ﺛﻼﺛﺔ ﻛﺘﺐ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬
‫‪ :‬ﺩﺍﻓﻊ ﺍﻟﺒﻼﺀ ﻭﻣﻌﻴﺎﺭ ﺃﻫﻞ ﺍﻻﺻﻄﻔﺎﺀ‪ ،‬ﻛﻴﻒ ﳝﻜﻦ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻵﺛﺎﻡ‬
‫ﻭﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﺩﺍﻓﻊ ﺍﻟﺒﻼﺀ ﻭﻣﻌﻴﺎﺭ ﺃﻫﻞ ﺍﻻﺻﻄﻔﺎﺀ‬
‫ﻟﻘﺪ ﻧﺸﺮ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ ﰲ ﺇﺑﺮﻳﻞ ‪١٩٠٢‬‬
‫ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﻄﺎﻋﻮﻥ ﺍﻟﻔﺘﺎﻙ ﻣﺘﻔﺸﻴﺎ ﰲ ﺍﻟﺒﻨﺠﺎﺏ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ‪ .‬ﻭﺫﻛﺮ‬
‫ﻓﻴﻪ ﺇﳍﺎﻣﺎﺗﻪ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺘﻨﺒﺄ ﺑﺘﻔﺸﻲ ﻭﺑﺎﺀ ﺍﻟﻄﺎﻋﻮﻥ‪ ،‬ﻭﺗﻔﻴﺪ ﺃﻥ ﺍﻟﻄﺎﻋﻮﻥ ﻗﺪ‬
‫ﺣﻞ ﰲ ﺍﻟﻌﺎﱂ ﻷﻥ ﺍﳌﺴﻴﺢ ﺍﳌﺒﻌﻮﺙ ﻣﻦ ﺍﷲ ﱂ ﻳ‪‬ﻜﻔﺮ ﺑﻪ ﻓﺤﺴﺐ ﺑﻞ ﻗﺪ‬
‫ﺃﻭﺫﻱ‪ ،‬ﻭ‪‬ﻧﺴﺠﺖ ﻣﺆﺍﻣﺮﺍﺕ ﻟﻘﺘﻠﻪ‪ ،‬ﻭﲰﻲ ﻛﺎﻓﺮﺍ ﻭﺩﺟﺎﻻ‪ .‬ﻭﺑﲔ ﺣﻀﺮﺗﻪ ﺃﻥ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﻗﺪ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﻟﻨﺒﺄ ﺃﻥ ﰲ ﺯﻣﻦ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳﻴﺘﻔﺸﻰ‬
‫ﺍﻟﻄﺎﻋﻮﻥ ﺍﻟﻔﺘﺎﻙ‪ .‬ﰒ ﻗﺎﻝ ﺣﻀﺮﺗﻪ ﺇﻥ ﻋﻼﺝ ﺍﻟﻄﺎﻋﻮﻥ ﺍﳌﺆﻛﺪ ﻫﻮ ﺍﻹﳝﺎﻥ‬
‫‪‬ﺬﺍ ﺍﳌﺴﻴﺢ ﺑﺼﺪﻕ ﺍﻟﻘﻠﺐ ﻭﺍﻹﺧﻼﺹ‪ ،‬ﻭﺇﺣﺪﺍﺙ ﺍﻟﺘﻐﻴﲑ ﺍﻟﺮﻭﺣﺎﱐ ﰲ‬
‫ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ .‬ﻛﻤﺎ ﺃﻋﻠﻦ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺳﻮﻑ ﳛﻔﻆ‬
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‫ﻗﺎﺩﻳﺎﻥ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ ﺍﳉﺎﺭﻑ ﻣﺎ ﺑﻘﻲ ﰲ ﺍﻟﻌﺎﱂ ﺣﱴ ﻟﻮ ﺍﻣﺘﺪﺕ ﺃﻳﺎﻣﻪ‬
‫ﻟﺴﺒﻌﲔ ﻋﺎﻣﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪" :‬ﻭﻣﻦ ﻣﻌﺠﺰﺍﰐ ﺃﻧﻪ ﺇﺫﺍ ﺣﻠﻒ ﺃﺣﺪ ﻣﻦ ﻣﻌﺎﺭﺿ ‪‬ﻲ ﺍﻟﺴﺎﻛﻨﲔ ﰲ‬
‫ﺃﻣﺮﻭﻫﺔ ﺃﻭ ﰲ ﺃﻣﺮﺗﺴﺮ ﺃﻭ ﰲ ﺩﳍﻲ ﺃﻭ ﰲ ﻛﻠﻜﻮﺗﺎ ﺃﻭ ﰲ ﻻﻫﻮﺭ ﺃﻭ ﰲ‬
‫ﺴﻠﻢ ﻭﻳﻨﺠﻮ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‪،‬‬‫ﻏﻮﻟﺮﻩ ﺃﻭ ﰲ ﺑﻄﺎﻟﻪ ﺑﺄﻥ ﺍﳌﻜﺎﻥ ﺍﻟﻔﻼﱐ ﺳﻮﻑ ﻳ ‪‬‬
‫ﻓﺄﻧﺎ ﺃﺅﻛﺪ ﺑﺪﻭﺭﻱ ﺃﻧﻪ ﺳﻴﺘﻌﺮﺽ ﺣﺘﻤﺎ ﻟﻠﻄﺎﻋﻮﻥ‪ ،‬ﻷﻧﻪ ﺃﺑﺪﻯ ﺗﺼﺮﻓﺎ ﻣﺴﻴﺌﺎ‬
‫ﺇﱃ ﺍﷲ ﻋﺰ ﻭﻋﻼ‪".‬‬
‫ﻭﻟﻜﻦ ﺃﻱ ﻣﻌﺎﺭﺽ ﱂ ﻳﺘﺠﺮﺃ ﻋﻠﻰ ﻧﺸﺮ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻋﻼﻥ‪ ،‬ﻭﺛﺒﺖ ﺃﻥ ﻭﺑﺎﺀ‬
‫ﺍﻟﻄﺎﻋﻮﻥ ﻛﺎﻥ ﲝ ‪‬ﻖ ﺁﻳﺔ ﻋﻈﻴﻤﺔ ﻟﺼﺪﻕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‪ ،‬ﻭﺍﻟﺬﻱ ﺟﺎﺀ‬
‫ﺫﻛﺮﻩ ﺃﻳﻀﺎ ﰲ ﻧﺒﻮﺀﺍﺕ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻛﻴﻒ ﻳﻤﻜﻦ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻹﺛﻢ‬
‫ﻫﻮ ﻣﻘﺎﻝ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﻭﻗﺪ ﻧ‪‬ﺸﺮ ﰲ ﺃﻭﻝ ﻋﺪﺩ ‪‬ﻠﺔ ﻣﻘﺎﺭﻧﺔ‬
‫ﺍﻷﺩﻳﺎﻥ ﺍﻷﺭﺩﻳﺔ ﰲ ﻳﻨﺎﻳﺮ ‪١٩٠٢‬ﻡ‪.‬‬
‫ﻛﺬﻟﻚ ﻧ‪‬ﺸﺮ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﰲ ﺃﻭﻝ ﻋﺪﺩ ‪‬ﻠﺔ ﻣﻘﺎﺭﻧﺔ ﺍﻷﺩﻳﺎﻥ ﺍﻹﳒﻠﻴﺰﻳﺔ‬
‫ﺃﻳﻀﺎ ﺑﺘﺎﺭﻳﺦ ‪١٩٠٢/١/٢٠‬ﻡ‪ .‬ﻭﺑﻌﺪ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻣﻦ ﻃﺒﺎﻋﺔ ﺍ‪‬ﻠﺔ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﻛﺘﺐ ﺭﺋﻴﺲ ﺍﻟﺘﺤﺮﻳﺮ ﳉﺮﻳﺪﺓ "ﺍﳊﻜﹶﻢ" ﰲ ﻋﺪﺩﻫﺎ‬
‫‪١٩٠٢/١/٢٤‬ﻡ‪" :‬ﻻ ﺣﺎﺟﺔ ﻟﻨﺎ ﺇﱃ ﺃﻥ ﻧﻘﻮﻝ ﺷﻴﺌﺎ ﻋﻦ ﻧﻮﻋﻴﺔ ﺍﳌﻘﺎﻻﺕ‬
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‫ﺍﳌﻨﺸﻮﺭﺓ ﻓﻴﻬﺎ ﺇﻻ ﺃ‪‬ﺎ ﺻﺎﺩﺭﺓ ﻣﻦ ﻗﻠﻢ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ "‪ .‬ﰒ ﺃﻭﺭﺩ‬
‫ﻗﺎﺋﻤﺔ ﺍﳌﻘﺎﻻﺕ ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﺍ‪‬ﻠﺔ‪ ،‬ﻭﺫﻛﺮ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﰲ ﺍﻟﺮﻗﻢ ‪ ٣‬ﰲ‬
‫ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﰒ ﻛﺘﺐ‪" :‬ﻟﻘﺪ ﻧ‪‬ﺸﺮ ﺃﻭﻝ ﻋﺪﺩ ﻟﻠﻤﺠﻠﺔ‪ ،‬ﻭﺍﳌﻘﺎﻻﺕ ﺍﳌﻨﺸﻮﺭﺓ‬
‫ﻓﻴﻬﺎ ﻛﻠﻪ ﺻﺪﺭﺕ ﻣﻦ ﻗﻠﻢ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ "‪.‬‬
‫ﻟﻘﺪ ﺃﺿﻴﻒ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﰲ ﺳﻠﺴﻠﺔ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻷﻭﻝ ﻣﺮﺓ ﺑﺈﺫﻥ‬
‫ﻣﻦ ﺳﻴﺪﻧﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺍﳋﻠﻴﻔﺔ ﺍﳋﺎﻣﺲ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‪.‬‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬ ‫ﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻟﻘﺪ ﻧ‪‬ﺸﺮ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﺍﻟﻘﻴ‪‬ﻢ ﻟﺴﻠﻄﺎﻥ ﺍﻟﻘﻠﻢ‪ ،‬ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﳌﻬﺪﻱ‬
‫ ﰲ ﳎﻠﺔ "ﻣﻘﺎﺭﻧﺔ ﺍﻷﺩﻳﺎﻥ"‪ ،‬ﰲ ﻋﺪﺩﻫﺎ ﺍﻷﺭﺩﻱ ﻟﺸﻬﺮ ﺃﻳﺎﺭ‪/‬ﻣﺎﻳﻮ‬
‫‪١٩٠٢‬ﻡ‪ .‬ﻣﺴﻮﺩﺓ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﻣﻜﺘﻮﺑﺔ ﺑﻴﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ  ﻭﻫﻲ‬
‫ﳏﻔﻮﻇﺔ ﻋﻨﺪ ﻣﺮﺯﺍ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺳﻜﺮﺗﲑ ‪‬ﻠﺲ "ﻛﺎﺭ ﺑﺮﺩﺍﺯ"‪.‬‬
‫ﻟﻘﺪ ﺃﺿﻴﻒ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﰲ ﺳﻠﺴﻠﺔ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻷﻭﻝ ﻣﺮﺓ ﺑﺈﺫﻥ‬
‫ﻣﻦ ﺳﻴﺪﻧﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺍﳋﻠﻴﻔﺔ ﺍﳋﺎﻣﺲ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‪.‬‬
‫ﻟﻘﺪ ﺣﻈﻲ ﺑﺸﺮﻑ ﺗﻌﺮﻳﺐ ﻛﺘﺎﺏ ﺩﺍﻓﻊ ﺍﻟﺒﻼﺀ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻷﲪﺪﻱ ﳏﻤﺪ ﺃﲪﺪ ﻧﻌﻴﻢ‪ ،‬ﻭﺗﻌﺮﻳﺐ ﺍﻟﻜﺘﺎﺑﲔ ﺍﻵﺧﺮﻳﻦ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻷﲪﺪﻱ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻋﺎﻣﺮ ﻭﺻﺪﺭﺕ ﺑﺈﺷﺮﺍﻑ ﺍﳌﻜﺘﺐ ﺍﻟﻌﺮﰊ ﺍﳌﺮﻛﺰﻱ‬
‫ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﻋﺪﺩ ﻣﻦ ﺍﻹﺧﻮﺓ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﺃﺳﻬﻤﻮﺍ ﰲ ﺃﻋﻤﺎﻝ ﺍﳌﺮﺍﺟﻌﺔ‬
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‫ﻭﺍﻟﺘﺪﻗﻴﻖ‪ ،‬ﻭﳔﺺ ﺑﺎﻟﺬﻛﺮ ﺍﻟﺴﻴﺪ ﺧﺎﻟﺪ ﻋﺰﺍﻡ‪ ،‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﻭﺳﺎﻡ ﺍﻟﱪﺍﻗﻲ‬
‫ﺍﶈﺘﺮﻣﲔ‪.‬‬
‫ﻧﺘﻘﺪﻡ ﲞﺎﻟﺺ ﺍﻟﺸﻜﺮ ﻟﻜﻞ ﻣ‪‬ﻦ ﺳﺎﻫﻢ ﰲ ﻧﺸﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺩﺍﻋﲔ ﺃﻥ‬
‫ﳚﺰﻳﻬﻢ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ ﻭﳚﻌﻠﻪ ﰲ ﻣﻴﺰﺍﻥ ﺣﺴﻨﺎ‪‬ﻢ‪ ،‬ﻛﻤﺎ ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﻳﻮﻓﻖ ﺍﻟﻘﺮﺍﺀ ﺍﻟﻜﺮﺍﻡ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻨﻮﺯ‪ ،‬ﻭﳚﻌﻠﻬﺎ ﺳﺒﺒﺎ ﳍﺪﺍﻳﺔ‬
‫ﺍﻟﺒﺎﺣﺜﲔ ﻋﻦ ﺻﺮﺍﻁ ﺍﷲ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺁﻣﲔ‪.‬‬

‫@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@‪@@Š‘bäÛa‬‬
 ‫…‪@ @@õýjÛa@ÉÏa‬‬
‫‪@ @õbÐĐ•üa@Ýçc@‰bîÈßë‬‬

‫ﺣﻀﺮﺓ ﻣﺮﺯﺍ ﻏﻼﻡ ﺃﺣﻤﺪ ﺍﻟﻘﺎﺩﻳﺎﻧﻲ ‬

‫ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﻮﻋﻮﺩ ﻭﺍﻹﻣﺎﻡ ﺍﻟﻤﻬﺪﻱ‬
‫ﻏﻼﻑ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﳍﺬﺍ ﺍﻟﻜﺘﻴﺐ‬
 ‫ﺗﺮﲨﺔ ﻏﻼﻑ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﳍﺬﺍ ﺍﻟﻜﺘﻴﺐ‬

‫‪2173312181117 78 42 32 8 62312 19 32 8 111126118 2 312 78 2 112 1262678 2 138 2 381112692 112‬‬

‫‪11‬‬ ‫‪1 1 1‬‬
‫ﻟﻘﺪ ﹸﺃﻟﱢﻒ ﻫﺬﺍ ﺍﻟﻜﺘﻴ‪‬ﺐ ﻭﻓﻖ ﺿﺮﻭﺭﺓ ﺍﻟﺰﻣﻦ ﻹﻧﻘﺎﺫ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‬
‫ﻓﺎﳊﻤﺪ ﷲ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻭﺍﲰﻪ‬

‫…‪@ @õbÐĐ•üa@Ýçc@‰bîÈßë@õýjÛa@ÉÏa‬‬

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‫وطبع ي مطبعة ضياء ٕالاسالم بقاديان‪ ،‬دار ٔالامان‪،‬‬
‫بإشراف الحكيم فضل دين املح‪*+‬م‬

‫ﻋﺪﺩ ﺍﻟﻨﺴﺦ ‪٥٠٠٠‬‬ ‫ﰲ ﺇﺑﺮﻳﻞ‪ /‬ﻧﻴﺴﺎﻥ ﻋﺎﻡ ‪١٩٠٢‬ﻡ‬

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‫‪@ @@éîjäm‬‬
‫ﰲ ﺿﻮﺀ ﲡﺮﺑﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻧﻌﺮﻑ ﻣﺴﺒﻘﹰﺎ ﺃﻥ ﺭﺳﺎﻟﺔ‬
‫ﺍﳌﻮﺍﺳﺎﺓ ﺍﻟﱵ ﻧﻮﺩ ﺇﻳﺼﺎﳍﺎ ﺇﱃ ﺃﻋﺰﺍﺋﻨﺎ ﺍﳌﻮﺍﻃﻨﲔ ﻋﱪ ﻫﺬﺍ ﺍﻟﻜﺘﻴ‪‬ﺐ ﻟﻦ ﺗﻠﻘﻰ‬
‫ﺍﻟﺘﻘﺪﻳﺮ ﻣﻦ ﻣﻌﺎﺭﺿﻴﻨﺎ ﻣﺒﺪﺋﻴﺎ ﺳﻮﻯ ﺃﻥ ﻧﺴﻤﻊ ﻣﺮﺓ ﺃﺧﺮﻯ ﻣﺴ‪‬ﺒﺎﺕ ﺍﳌﺸﺎﻳﺦ‬
‫ﻭﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﺍﻟﺒﺎﻧﺪﻳﺘﺎﺕ‪ ،‬ﻭﻧ‪‬ﺬﻛﹶﺮ ﺑﺄﻟﻘﺎﺏ ﻧﺎﺑﻴﺔ ﻣ‪‬ﺤﺰﻧﺔ‪ .‬ﻓﻨﺤﻦ ﻧﻌﺮﻑ ﻣﺴﺒﻘﹰﺎ‬
‫ﺃﻥ ﻫﺬﺍ ﺳﻴﺤﺪﺙ‪ ،‬ﻟﻜﻨﻨﺎ ﺍﺧﺘﺮﻧﺎ ﺃﻥ ﻧﺘﺄﺫﻯ ﻭﻧﺘﻌﺬﺏ ﺑﻜﻠﻤﺎﺕ ﺑﺬﻳﺌﺔ ﰲ ﺳﺒﻴﻞ‬
‫ﺍﻟﺘﻌﺎﻃﻒ ﻣﻊ ﺑﲏ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻣﻦ ﺍﳌﺄﻣﻮﻝ ﺃﻥ ﳜﺮﺝ ﻣﻦ ﺳﻼﻟﺔ ﺍﳌﺌﺎﺕ‬
‫ﻭﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻟﺴﺎﺑ‪‬ﲔ ﻫﺆﻻﺀ‪ -‬ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﲤﻄﺮ ﻓﻴﻪ ﺍﻟﺴﻤﺎﺀ ﻧﺎﺭ‪‬ﺍ‪،‬‬
‫ﻭﺍﻟﱵ ﻳ‪‬ﺘﻮﻗﱠﻊ ﺃﻥ ﺗﺰﺩﺍﺩ ﺍﺷﺘﻌﺎﻻ ﰲ ﺍﻟﺸﺘﺎﺀ ﺍﻟﻘﺎﺩﻡ‪ -‬ﻣ‪‬ﻦ ﻳﻘﺮﺃﻭﻥ ﻫﺬﺍ ﺍﻟﻜﺘﻴ‪‬ﺐ‬
‫ﺑﺈﻣﻌﺎﻥ ﻭﻻ ﻳﺘﺴﺮ‪‬ﻋﻮﻥ ﰲ ﺍﻟﺘﺤﺎﻣﻞ ﻋﻠﻰ ﻧﺎﺻﺤﻬﻢ ﺍﳊﻨﻮﻥ ﻫﺬﺍ‪ ،‬ﻭﺃﻥ ﳚﺮﺑﻮﺍ‬
‫ﺍﻟﻮﺻﻔﺔ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﳍﻢ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺴﺄﳍﻢ ﺃﻱ ﺃﺟﺮ ﻣﻜﺎﻓﺄ ﹰﺓ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﳌﻮﺍﺳﺎﺓ‪ ،‬ﻭﺇﳕﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ ﺑﺎﻗﺘﺮﺍﺡ ﳎ ‪‬ﺮﺏ ﻭﻃﻴ‪‬ﺐ ﻹﻧﻘﺎﺫ ﺍﻟﻨﺎﺱ ﺑﺪﺍﻓﻊ ﺍﻹﺧﻼﺹ‬
‫ﺍﶈﺾ ﻭﻃ‪‬ﻴﺐ ﺍﳋﺎﻃﺮ ﻭﺣﺴﻦ ﺍﻟﻨﻴ‪‬ﺔ‪ ،‬ﻓﻜﻤﺎ ﺃﻥ ﺍﳌﺮﺿﻰ ﻳﺮﺿ‪‬ﻮﻥ ﺑﺄﻥ ﻳﺸﺮﺑﻮﺍ‬
‫ﺑﻮﻝ ﺍﻟﺪﻭﺍﺏ ﺃﻳﻀﺎ ﻭﻳﺴﺘﺨﺪﻣﻮﺍ ﺃﺷﻴﺎﺀ ﳒﺴﺔ ﻛﺜﲑﺓ ﺑ‪‬ﻐﻴﺔ ﺍﻟﻌﻼﺝ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ‬
‫ﻳﺼﻴﺒﻬﻢ ﻟﻮ ﺍﺧﺘﺎﺭﻭﺍ ﻫﺬﺍ ﺍﻟﻌﻼﺝ ﺍﻟﻄﻴﺐ ﻹﻧﻘﺎﺫ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﺍﳍﻼﻙ؟ ﻭﺇﻥ ﱂ‬
‫ﻱ ﻣﻦ ﺍﻷﺩﻳﺎﻥ‬ ‫ﻳﻔﻌﻠﻮﺍ ﻓﺴﻮﻑ ﻳﺪﺭﻛﻮﻥ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻋﻨﺪ ﺍﳌﻮﺍﺟﻬﺔ ﺃ ‪‬‬
‫ﺗﺘﺤﻘﻖ ﺷﻔﺎﻋﺘ‪‬ﻪ ﻭﻳﺴﺘﺤﻖ ﺃﻥ ﻳ‪‬ﻄﻠﹶﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟـ"ﳐﻠﱢﺺ" ﺍﳉﻠﻴﻞ‪.‬‬
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‫ﻓﻜﻞ ﻧﻔﺲ ﺗﺘﻮﻕ ﺇﱃ ﺍﳌﺨﻠﱢﺺ ﺍﻟﺼﺎﺩﻕ ﻭﲢﺒﻪ‪ ،‬ﻓﻘﺪ ﺁﻥ ﺍﻷﻭﺍﻥ ﺑﻼ‬
‫ﺷﻚ ﺃﻥ ﻳ‪‬ﻌﺮ‪‬ﻑ ﺍﳌﺨﻠﱢﺺ ﺍﳊﻖ‪ .‬ﻻ ﺷﻚ ﺃﻧﻨﺎ ﻧﺮﻯ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﺭﺟﻼ‬
‫ﺻﺎﺩﻗﺎ ﻭﻧﺆﻣﻦ ﺑﺄﻧﻪ ﻛﺎﻥ ﺃﻓﻀﻞ‪ ١‬ﻣﻦ ﺍﻟﻜﺜﲑﻳﻦ ﰲ ﻋﺼﺮﻩ‪ -‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ -‬ﺇﻻ‬

‫‪ ١‬ﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻥ ﻣﺎ ﻗﻠﻨﺎﻩ ﺁﻧﻔﺎ ﺑﺄﻥ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ  ﻛﺎﻥ ﺃﻓﻀﻞ ﻣﻦ ﻛﺜﲑ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻋﺼﺮﻩ ﺻﺎﺩﺭ ﻋﻦ ﳎﺮﺩ ﺣﺴﻦ ﺍﻟﻈﻦ‪ ،‬ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺃﺭﺽ‬
‫ﺍﷲ ﰲ ﺯﻣﻦ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ  ﺃﺑﺮﺍﺭ ﻣﻘﺮﺑﻮﻥ ﻳﻔﻮﻗﻮﻧﻪ ﻭﺭﻋ‪‬ﺎ ﻭﺗﻘﺮﺑﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻗﺎﻝ ﻋﻨﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍ‪‬ﻴﺪ‪  :‬ﻭﺟﹺﻴﻬ‪‬ﺎ ﻓ‪‬ﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻵ ‪‬ﺧ ‪‬ﺮ ‪‬ﺓ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ‬
‫ﲔ )ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(٤٦ :‬ﳑﺎ ﻳﻌﲏ ﺃﻧﻪ ﻛﺎﻥ ﺃﺣﺪ ﺍﳌﻘﺮﺑﲔ ﰲ ﺯﻣﻨﻪ‪ .‬ﻻ ﻳﺜﺒﺖ ﻣﻦ‬ ‫ﺍﹾﻟ ‪‬ﻤ ﹶﻘ ‪‬ﺮﹺﺑ ‪‬‬
‫ﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﺃﻓﻀﻞ ﺍﳌﻘﺮﺑﲔ ﲨﻴﻌﺎ‪ ،‬ﺑﻞ ﻫﻨﺎﻙ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﳌﻘﺮﺑﲔ ﰲ‬
‫ﺯﻣﻨﻪ ﺃﻓﻀﻞ ﻣﻨﻪ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﻛﺎﻥ ﺭﺳﻮﻻ ﺇﱃ ﺧﺮﺍﻑ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻘﻂ‪ ،‬ﻭﱂ‬
‫ﺗﻜﻦ ﻟﻪ ﺃﻳﺔ ﺻﻠﺔ ﺑﺎﻷﻗﻮﺍﻡ ﻭﺍﻟﺒﻼﺩ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻣﻦ ﺍﳌﻤﻜﻦ ﺑﻞ ﻣﻦ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﻔﻬﻢ‬
‫ﺺ )ﻏﺎﻓﺮ‪:‬‬ ‫ﺼ ‪‬‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ‪ -‬ﺍﻟﺬﻳﻦ ﺗﻨﺪﺭﺝ ﺃﲰﺎﺅﻫﻢ ﰲ ﻗﺎﺋﻤﺔ‪ :‬ﱂ ‪‬ﻧ ﹾﻘ ‪‬‬
‫‪ (٧٩‬ﺃﻱ ﺍﻟﺬﻳﻦ ﱂ ﺗﺮﺩ ﺃﲰﺎﺅﻫﻢ ﰲ ﺍﻟﻘﺮﺁﻥ‪ -‬ﺃﻓﻀ ﹶﻞ ﻣﻨﻪ‪ ،‬ﻓﻜﻤﺎ ﻇﻬﺮ ﻣﻘﺎﺑﻞ ﺳﻴﺪﻧﺎ‬
‫ﻣﻮﺳﻰ  ﺷﺨﺺ ﻗﺎﻝ ﺍﷲ ﻋﻨﻪ‪  :‬ﻋﱠﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻩ ﻣ‪‬ﻦ ﱠﻟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻋ ﹾﻠﻤ‪‬ﺎ )ﺍﻟﻜﻬﻒ‪،(٦٦ :‬‬
‫ﻓﻜﻴﻒ ﳝﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻋﻴﺴﻰ  ﻛﺎﻥ ﺃﻓﻀﻞ ﺍﻟﺼﺎﺩﻗﲔ ﻛﻠﻬﻢ ﰲ ﺯﻣﻨﻪ ﻣﻄﻠﻘﺎ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﻗﻞ ﺷﺄﻧﺎ ﻣﻦ ﻣﻮﺳﻰ  ﻭﻛﺎﻥ ﺗﺎﺑ ‪‬ﻌﺎ ﻟﻠﺸﺮﻳﻌﺔ ﺍﳌﻮﺳﻮﻳﺔ ﻭﱂ ﻳﺄﺕ‬
‫ﺑﺸﺮﻳﻌﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻳﺘﺒﻊ ﰲ ﻣﺴﺎﺋﻞ ﺍﳋﺘﺎﻥ ﻭﺍﻟﻔﻘﻪ ﻭﺃﺣﻜﺎﻡ ﺍﻟﻮﺭﺍﺛﺔ ﻭﺣﺮﻣﺔ‬
‫ﺍﳋﻨـﺰﻳﺮ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺷﺮﻳﻌ ﹶﺔ ﻣﻮﺳﻰ ‪ .‬ﺃﻣﺎ ﻟﻮ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺃﻭﻟﺌﻚ‬
‫ﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﻩ ﺇ ﹰﳍﺎ ﻣﻦ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻭ ﺍﻟﺬﻳﻦ ﻭﺻﻔﻮﻩ ﺑﺼﻔﺎﺕ ﺇﳍﻴﺔ ﺩﻭﻥ ﻣﱪﺭ ﻣﺜﻞ‬
‫ﺃﻋﺪﺍﺋﻨﺎ ﻭﺃﻋﺪﺍ ِﺀ ﺍﷲ ﺍﳌﺴﻠﻤﻮﻥ ﺍﲰ‪‬ﺎ‪ ،‬ﻭﺃﺟﻠﺴﻮﻩ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺃﻭ ﻧﻌﺘﻮﻩ ﺑﺄﻧﻪ ﺧﺎﻟﻖ ﺍﻟﻄﻴﻮﺭ‬
‫ﻣﺜﻞ ﺍﷲ؛ ﻓﻬﺬﺍ ﺷﺄ‪‬ﻢ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺧﻠﻊ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻴﺎﺀ ﻭﺍﻹﻧﺼﺎﻑ ﻓﻠﻴﻘﻞ ﻣﺎ ﻳﺸﺎﺀ‬
‫ﻭﻟﻴﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺜﺒﺖ ﺃﻥ ﻋﻴﺴﻰ  ﻛﺎﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗﻘ ‪‬ﻰ ﰲ ﺫﻟﻚ‬
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‫ﺃﻧﻪ ﱂ ﻳﻜﻦ ﳐﱢﻠﺼ‪‬ﺎ ﺣﻘﻴﻘﻴ‪‬ﺎ‪ .‬ﻭﺇﻥ ﺍﻋﺘﺒﺎﺭﻩ ﳐﻠﱢﺼﺎ ﺣﻘﻴﻘﺎ ‪‬ﻤﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺍﳌﺨﻠﱢﺺ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﻘ ‪‬ﺪﻡ ﲦﺎﺭ ﺍﻟﻨﺠﺎﺓ ﺇﱃ ﺍﻷﺑﺪ ﻭﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻫﻮ ﺫﻟﻚ‬
‫ﺍﻟﺬﻱ ﻭ‪‬ﻟﺪ ﰲ ﺃﺭﺽ ﺍﳊﺠﺎﺯ ﻭ‪‬ﺑﻌ‪‬ﺚ ﻟﻨﺠﺎﺓ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻭﰲ ﲨﻴﻊ ﺍﻷﺯﻣﻨﺔ‪،‬‬
‫ﻭﻗﺪ ﻇﻬﺮ ﺍﻵﻥ ﺃﻳﻀﺎ‪ ،‬ﻟﻜﻦ ﺑﺸﻜﻞ ﺑﺮﻭﺯﻱ‪ .‬ﻣﺘ‪‬ﻊ ﺍﷲ ﲨﻴﻊ ﺃﺭﺟﺎﺀ ﺍﻷﺭﺽ‬
‫ﺑﱪﻛﺎﺗﻪ‪ .‬ﺁﻣﲔ‪.‬‬
‫ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‬
‫ﻣﺮﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬

‫ﺍﻟﺰﻣﻦ‪ ،‬ﺑﻞ ﻟﻠﻨﱯ ﳛﲕ  ﻓﻀ ﹲﻞ ﻋﻠﻴﻪ‪ ،‬ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻳﺸﺮﺏ ﺍﳋﻤﺮ ﻭﱂ ﻳ‪‬ﺴﻤﻊ ﻋﻨﻪ‬
‫ﻗﻂ ﺃﻥ ﻣﻮﻣﺴ‪‬ﺎ ﻣﺴﺤﺖ ﺭﺃﺳﻪ ﺑﻌﻄﺮ ﻣﻦ ﺩ ‪‬ﺧﻠﻬﺎ ﺍﳊﺮﺍﻡ ﺃﻭ ﳌﺴﺖ ﺟﺴﺪﻩ ﺑﻴﺪﻫﺎ ﻭﺷ ‪‬ﻌﺮ‬
‫ﺭﺃﺳﻬﺎ‪ ،‬ﺃﻭ ﺃﻥ ﺷﺎﺑﺔ ﻏﺮﻳﺒﺔ ﻛﺎﻧﺖ ﲣﺪﻣﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺪ ﻟﻘﹼﺐ ﺍﷲ ﺗﻌﺎﱃ ﳛﲕ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺼﻮﺭ‪ ،‬ﻭﱂ ﻳﻠﻘﺐ ﺍﳌﺴﻴﺢ ‪‬ﺬﺍ ﺍﻟﻠﻘﺐ‪ -‬ﻷﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﻛﺎﻧﺖ‬ ‫ﳊ‪‬‬
‫ﺍﻟﻜﺮﱘ ﺑﺎ ﹶ‬
‫ﻣﺎﻧﻌﺔ ﻣﻦ ﺫﻟﻚ‪ -‬ﰒ ﺇﻥ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ  ﺗﺎﺏ ﻣﻦ ﻣﻌﺎﺻﻴﻪ ﻋﻠﻰ ﻳﺪ ﺳﻴﺪﻧﺎ ﳛﲕ‬
‫‪ -‬ﺍﻟﺬﻱ ﻳﺴﻤﻴﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻳﻮﺣﻨﺎ‪ ،‬ﻭﺍﻟﺬﻱ ‪‬ﻭﺻ‪‬ﻒ ﺑﻌﺪﺋﺬ ﺑﺄﻧﻪ ﺇﻳﻠﻴﺎ‪ -‬ﻭﺍﻧﻀﻢ ﺇﱃ‬
‫ﻣﺮﻳﺪﻳﻪ ﺍﳌﻘﺮﺑﲔ‪ ،‬ﻭ‪‬ﺬﺍ ﺗﺘﺠﻠﻰ ﻓﻀﻴﻠﺔ ﳛﲕ ﻋﻠﻴﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﱂ ﻳﺜﺒﺖ ﺃﻥ ﳛﲕ ﺗﺎﺏ ﻋﻠﻰ ﻳﺪ‬
‫ﺃﺣﺪ‪ ،‬ﻓﱪﺍﺀﺗﻪ ﺃﻣﺮ ﺑﻴ‪‬ﻦ ﻭﺟﻠﻲ‪ .‬ﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺎﺋﻊ ﰲ ﺍﳌﺴﻠﻤﲔ ﺇﻥ ﻋﻴﺴﻰ ﻭﺃﻣﻪ ﱂ‬
‫ﺴﻬﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻼ ﻳﻔﻬﻤﻪ ﺍﻷﻏﺒﻴﺎﺀ‪ ،‬ﻓﺎﻷﺻﻞ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺍﻷﳒﺎﺱ ﻛﺎﻧﻮﺍ ﻗﺪ ﺃﻟﺼﻘﻮﺍ‬ ‫ﳝ‪‬‬
‫ﺑﻪ ﻭﺃﻣﻪ ﺃﺷﺪ ﺍﻟ‪‬ﺘﻬﻢ ﻭﺃﺷﻨﻌﻬﺎ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺘﻬﻤﻮ‪‬ﻤﺎ ﺑﺄﻋﻤﺎﻝ ﺷﻴﻄﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪،‬‬
‫ﻭﻣﻦ ﰒ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺩﺣﺾ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺀ‪ .‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻏﲑ ﺗﻔﻨﻴﺪ‬
‫‪‬ﻢ ﺍﻟﻴﻬﻮﺩ ﺍﳋﺒﻴﺜﺔ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﻣﻪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻭﺗﱪﺋﺔ ﺳﺎﺣﺘﻪ ﻭﺗﻨـﺰﻳﻬﻪ ﻣﻦ ﻣﺲ‬
‫ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﱂ ﻳﺴﺒﻖ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻄﻬﲑ ﰲ ﺣﻖ ﺃﻱ ﻧﱯ ﺳﺎﺑﻖ‪ .‬ﻣﻨﻪ‬
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א
 ‬

‫‪@ @æìÇbĐÛa‬‬
‫‪"١‬ﲟﺎ ﺃﻥ ﺍﻟﻄﺎﻋﻮﻥ ﺃﺗﻰ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﺎﻧﻈﺮ ﺇﻟﻴﻪ ﺑﻌﲔ ﺍﻹﻛﺮﺍﻡ‬
‫ﺃﻧﺖ ﻧﻔﺴﻚ ﺃﻳﻬﺎ ﺍﻟﻔﺎﺳﻖ ﻣﻠﻌﻮﻥ‪ ،‬ﻓ‪‬ﻠ ‪‬ﻢ ﺗﺴﻤﻴﻪ ﻣﻠﻌﻮﻧ‪‬ﺎ؟‬
‫ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﺯﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻮﻗﺖ ﻭﻗﺖ ﺍﻟﺼﻼﺡ ﻭﺗ ‪‬ﺮ ‪‬ﻙ ﺍﳋﺒﺚ‬
‫ﺍﻟﺬﻱ ﳝﺎﺭﺱ ﺍﻟﺴﻴﺌﺎﺕ ﻻ ﺃﺭﻯ ﻋﺎﻗﺒﺘﻪ ﳏﻤﻮﺩﺓ ﻭﻻ ﻣﺼﲑﻩ ﺣﺴﻨ‪‬ﺎ‪".‬‬
‫ﺗﺘﺒﺎﻳﻦ ﺍﻵﺭﺍﺀ ﰲ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﳌﺮﻭ‪‬ﻉ ﺍﻟﺬﻱ ﻳﺘﻔﺸﻰ ﰲ ﺍﻟﺒﻠﺪ ﺑﺴﺮﻋﺔ‪.‬‬
‫ﻓﺎﻷﻃﺒﺎﺀ‪ -‬ﺍﻟﺬﻳﻦ ﺗﻘﺘﺼﺮ ﺃﻓﻜﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻟﺘﺪﺍﺑﲑ ﺍﳌﺎﺩﻳﺔ ﻓﻘﻂ‪ -‬ﻳﺘﺒ‪‬ﻨﻮﻥ‬
‫ﻓﻜﺮ‪‬ﻢ ﺑﺈﳊﺎﺡ ﺃﻥ ﺑﻌﺾ ﺍﳉﺮﺍﺛﻴﻢ ﺗﻨﺸﺄ ﰲ ﺍﻷﺭﺽ ‪‬ﺮﺩ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻄﺒﻴﻌﻴﺔ‬
‫ﺍﻟﱵ ﺗﺘﺮﻙ ﺗﺄﺛﲑﻫﺎ ﺍﻟﺴﻠﱯ ﰲ ﺍﻟﻔﺌﺮﺍﻥ‪ ٢‬ﺃﻭﻻ‪ ،‬ﻭﻣﻦ ﰒ ﺗﺒﺪﺃ ﺳﻠﺴﻠﺔ ﺍﻟﻮﻓﻴﺎﺕ‬

‫‪ ١‬ﺗﺮﲨﺔ ﺃﺑﻴﺎﺕ ﻓﺎﺭﺳﻴﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

‫‪ ٢‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﳌﻌﺮﻓﺔ ﻣﺮﺽ ﺍﻟﻄﺎﻋﻮﻥ ﲝﺴﺐ ﻗﻮﺍﻋﺪ ﺍﻟﻄﺐ ﻻ ﺑﺪ ﻣﻦ ﻭﺟﻮﺩ ﻓﺌﺮﺍﻥ ﻣﻴﺘﺔ‬
‫ﰲ ﺍﳌﺪﻳﻨﺔ ﺃﻭ ﺍﻟﻘﺮﻳﺔ ﺍﻟﺸﻘﻴﺔ ﺃﻭ ﺃﻱ ﻣﻜﺎﻥ ﻣﻨﻬﺎ ﺗﻔﺸ‪‬ﻰ ﻓﻴﻪ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﻟﻔﺘﺎﻙ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻗﺒﻞ ﺃﻳﺎﻡ ﻛﺜﲑﺓ ﻣﻦ ﺗﻔﺸ‪‬ﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﺕ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺎﳊ ‪‬ﻤﻰ ﰲ ﻗﺮﻳﺔ ﻭﱂ ﻳ‪‬ﻌﹶﺜ ‪‬ﺮ ﻋﻠﻰ‬
‫ﻓﺌﺮﺍﻥ ﻣﻴﺘﺔ‪ -‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ -‬ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻄﺎﻋﻮﻥ ﺑﻞ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﳊﻤﻴﺎﺕ ﺍﻟﻘﺎﺗﻠﺔ‪.‬‬
‫ﻣﻨﻪ‪.‬‬
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‫ﰲ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ ﻋﻼﻗﺔ‪ -‬ﺑﺮﺃﻳﻬﻢ‪ -‬ﳍﺬﺍ ﺍﳌﺮﺽ ﺑﺎﻷﻓﻜﺎﺭ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﳚﺐ ﻋﻠﻴﻨﺎ‬
‫ﺃﻥ ﻧﺼﻮﻥ ﺑﻴﻮﺗﻨﺎ ﻭﳎﺎﺭﻱ ﺍﳌﺎﺀ ﻣﻦ ﻛﻞ ﺍﻷﻭﺳﺎﺥ ﻭﺍﻷﻧﺘﺎﻥ‪ ،‬ﻭﻧﻨﻈﻔﻬﺎ ﺑﺎﳌﻮﺍﺩ‬
‫ﺍﳌﺒﻴﺪﺓ ﻟﻠﺠﺮﺍﺛﻴﻢ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻧﺪﹼﻓﺊ ﺍﳌﻨﺎﺯﻝ ﺑﺎﻟﻨﺎﺭ ﻭﻧﺒﻨﻴﻬﺎ ﲟﺎ ﻳﻀﻤﻦ ﺍﻟﺘﻬﻮﻳﺔ‬
‫ﻭﺍﻹﻧﺎﺭﺓ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻻ ﻳﺴﻜﻦ ﺍﻟﻨﺎﺱ ﰲ ﺑﻴﺖ ﻭﺍﺣﺪ ﺑﻜﺜﺮﺓ ﻟﻜﻴﻼ ﻳﺆ ‪‬ﺩﻱ‬
‫ﺫﻟﻚ ﺇﱃ ﺗﻮﱡﻟﺪ ﺍﳉﺮﺍﺛﻴﻢ ﻧﺘﻴﺠﺔ ﺗﻨﻔﹼﺴﻬﻢ ﻭﺗﺒﻮ‪‬ﳍﻢ ﻭﺗﻐﻮ‪‬ﻃﻬﻢ‪ ،‬ﻛﻤﺎ ﳚﺐ ﺃﻥ‬
‫ﻳﺘﻮﺭ‪‬ﻋﻮﺍ ﻋﻦ ﺗﻨﺎﻭﻝ ﺍﳌﺄﻛﻮﻻﺕ ﺍﳌﻠﻮ‪‬ﺛﺔ‪ .‬ﻭﺃﻓﻀﻞ ﻋﻼﺝ ﺃﻥ ﻳﺄﺧﺬﻭﺍ ﺍﳌﺼﻞ‬
‫ﺿﺪ ﺍﻟﻄﺎﻋﻮﻥ‪ -‬ﻭﺇﺫﺍ ﺃﻟﻔﹶﻮﺍ ﰲ ﺍﻟﺒﻴﺖ ﻓﺌﺮﺍﻧﺎ ﻣﻴﺘﺔ ﻓﻠﻴﻐﺎﺩﺭﻭﺍ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺍﻷﻓﻀﻞ‬
‫ﺃﻥ ﳜﺮﺟﻮﺍ ﺇﱃ ﺍﳍﻮﺍﺀ ﺍﻟﻄﻠﻖ ﻭﺍﻟﺴﺎﺣﺎﺕ ﺍﳌﻜﺸﻮﻓﺔ ﻭﺃﻥ ﳝﺘﻨﻌﻮﺍ ﻋﻦ ﻟﺒﺲ‬
‫ﺺ ﻣﻦ ﻣﻜﺎﻥ ﻗﺪ ﺣ ﱠﻞ ﺑﻪ ﻫﺬﺍ‬ ‫ﺍﳌﻼﺑﺲ ﺍﻟﻮﺳﺨﺔ‪ -‬ﻭﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻬﻢ ﺷﺨ ‪‬‬
‫ﻱ ﺑﻪ ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻻ ﻳﺴﻤﺤﻮﺍ ﻟﻪ ﺑﺎﻟﺪﺧﻮﻝ‪ ،‬ﻛﻤﺎ ﺇﺫﺍ ﺃﺻﻴﺐ‬ ‫ﺽ ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬‬
‫ﺍﳌﺮ ‪‬‬
‫ﺃﺣﺪ ﻣﻨﻬﻢ ‪‬ﺬﺍ ﺍﳌﺮﺽ ﻓﻠﻴ‪‬ﺨﺮﺟﻮﻩ ﻣﻦ ﻣﺪﻳﻨﺘﻬﻢ ﻭﻟ‪‬ﻴﺤﺠﻤﻮﺍ ﻋﻦ ﺍﻻﺣﺘﻜﺎﻙ‬
‫ﺑﻪ‪ .‬ﻭﻫﺬﺍ ﻛﻞ ﻣﺎ ﻟﺪﻳﻬﻢ ﻣﻦ ﻋﻼﺝ ﺍﻟﻄﺎﻋﻮﻥ‪.‬‬
‫ﻫﺬﺍ ﺭﹾﺃﻱ ﺍﻷﻃﺒﺎﺀ ﺍﳌﺨﺘﺼﲔ ﻭﻻ ﻧﺮﺍﻩ ﻋﻼﺟﺎ ﻧﺎﺟﻌﺎ ﻭﺩﺍﺋﻤﺎ‪ ،‬ﻛﻤﺎ ﻻ‬
‫ﻧﻘﻮﻝ ﺇﻧﻪ ﻋﺪﱘ ﺍﳉﺪﻭﻯ ﺇﻃﻼﻗﺎ؛ ﻓﻼ ﻧﺮﺍﻩ ﻋﻼﺟﺎ ﻛﺎﻓﻴﺎ ﻭﺩﺍﺋﻤﺎ ﻷﻧﻪ ﻗﺪ‬
‫‪‬ﺳﺠﻠﺖ ﺣﺎﻻﺕ ﻛﺜﲑﻳﻦ ﻟﻘﻮﺍ ﻣﺼﺮﻋﻬﻢ ﺭﻏﻢ ﺧﺮﻭﺟﻬﻢ ﻣﻦ ﺍﻷﻣﺎﻛﻦ‬
‫ﺍﳌﻮﺑﻮﺀﺓ‪ ،‬ﻭﻣﺎﺕ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﻣﻊ ﺍﻟﺘﺰﺍﻣﻪ ﺑﺎﻟﻨﻈﺎﻓﺔ‪ ،‬ﻭﺃﺧﺬ ﺑﻌﻀﻬﻢ ﺍﻟﻠﻘﺎﺡ‬
‫ﺭﺟﺎﺀ ﺍﳋﻼﺹ ﻣﻦ ﻫﺬﺍ ﺍﳌﺮﺽ ﻟﻜﻨﻬﻢ ﻣﺎﺗﻮﺍ‪ .‬ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﻮﻝ‬
‫ﺟﺰﻣﺎ ﻭ‪‬ﻳﻘﻨﻌﻨﺎ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺘﺪﺍﺑﲑ ﻛﻠﻬﺎ ﲤﺜﻞ ﻋﻼﺟﺎ ﻧﺎﺟﻌﺎ ﺷﺎﻣﻼ‪ ،‬ﺑﻞ ﻧﻀﻄﺮ‬
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‫ﺇﱃ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﺘﺪﺍﺑﲑ ﻻ ﲤﺜﻞ ﳒﺎﺣﺎ ﻛﺎﻣﻼ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ‬
‫ﺍﻟﻄﺎﻋﻮﻥ ﰲ ﺍﻟﺒﻠﺪ ﻣﻊ ﻛﻮ‪‬ﺎ ﻣﻔﻴﺪﺓ ﺇﱃ ﺣﺪ ﻣﺎ‪.‬‬
‫ﻛﺬﻟﻚ ﻓﺈﻥ ﻫﺬﻩ ﺍﳋﻄﻂ ﻻ ﲣﻠﻮ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﲤﺎ ‪‬ﻣﺎ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻟﻮﺣﻆ‬
‫ﻧﻔ ‪‬ﻌﻬﺎ ﺣﻴﺜﻤﺎ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﺗﻌﻤﻞ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺿﺌﻴﻞ ﻟﺪﺭﺟ ‪‬ﺔ ﻻ ﺗﺒﻌﺚ ﻋﻠﻰ‬
‫ﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﻔﺮﺡ ﺍﻟﻜﺒﲑ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ،‬ﺻﺤﻴﺢ ﺃﻥ ﺍﻟﺒﻠﺪﺓ ﺍﻟﱵ ﺃﺧﺬ‬
‫ﻣﺎﺋﺔ ﺷﺨﺺ ﻣﺜﻼ ﻓﻴﻬﺎ ﺍﻟﻠﻘﺎﺡ ﻛﺎﻥ ﻋﺪﺩ ﺍﻷﻣﻮﺍﺕ ﻓﻴﻬﺎ ﺃﻗﻞ ﻣﻦ ﺍﻟﺒﻠﺪﺓ ﺍﻟﱵ‬
‫ﺡ ﻋﺪﺩ ﳑﺎﺛﻞ‪ .‬ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﻣﻔﻌﻮﻝ ﺍﳊﻘﻨﺔ ﻳﺰﻭﻝ ﺑﻌﺪ‬ ‫ﱂ ﻳﺄﺧﺬ ﻓﻴﻬﺎ ﺍﻟﻠﻘﺎ ‪‬‬
‫ﺷﻬﺮﻳﻦ ﺃﻭ ﺑﻌﺪ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻋﻠﻰ ﺃﻛﺜﺮ ﺗﻘﺪﻳﺮ‪ ،‬ﻓﺈﻥ ﺁﺧ‪‬ﺬ ﺍﳊﻘﻨﺔ ﺃﻳﻀﺎ‬
‫ﻳﺘﻌﺮﺽ ﻟﻠﺨﻄﺮ ﺍﳌﺘﻜﺮﺭ ﺣﱴ ﻳﻨﺘﻘﻞ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻵﺧ‪‬ﺮ‪ .‬ﻭﺇﳕﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﻦ‬
‫ﻳﺄﺧﺬ ﺍﳊﻘﻨﺔ ﻭﻏ ﹺﲑﻩ ﻫﻮ ﺃﻥ ﻣﺜﹶﻞ ﺍﻟﺬﻳﻦ ﻻ ﻳﺄﺧﺬﻭ‪‬ﺎ ﻛﻤﺜﻞ ﺍﻟﺬﻳﻦ ﻳﺮﻛﺒﻮﻥ‬
‫ﻣ ‪‬ﺮﻛﺒﺔ ﻗﺪ ﺗﻮﺻﻠﻬﻢ ﺇﱃ ﺩﺍﺭ ﺍﻟﻔﻨﺎﺀ ﰲ ﺃﺭﺑﻊ ﻭﻋﺸﺮﻳﻦ ﺳﺎﻋﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺬﻳﻦ‬
‫ﻳﺄﺧﺬﻭﻥ ﺍﳌﺼﻞ ﻓﻤﺜﻠﻬﻢ ﻛﻤﺜﻞ ﺍﻟﺬﻳﻦ ﳝﺘﻄﻮﻥ ﺑﺮﺫﻭﻧ‪‬ﺎ ﺑﻄﻲﺀ ﺍﻟﺴﲑ ﺍﻟﺬﻱ‬
‫ﺳﻮﻑ ﻳﻮﺻﻠﻬﻢ ﺇﱃ ﺍﳌﻜﺎﻥ ﻧﻔﺴﻪ ﰲ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﺎ‪ .‬ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‬
‫ﺇﻥ ﻛﻞ ﻫﺬﻩ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﱵ ﺍ‪‬ﺗﺨﺬﺕ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻃﺒﻴﺔ ﻟﻴﺴﺖ ﺷﺎﻣﻠﺔ ﻭﻣﻘﻨﻌﺔ‬
‫ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﻭﻻ ﻫﻲ ﻋﺪﳝﺔ ﺍﳉﺪﻭﻯ ﲤﺎﻣﺎ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻄﺎﻋﻮﻥ ﻻ ﻳﺰﺍﻝ‬
‫ﻳﻠﺘﻬﻢ ﺍﻟﻨﺎﺱ ﺑﺴﺮﻋﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻌﺎﻃﻒ ﻣﻊ ﺑﲏ ﺍﻟﺒﺸﺮ ﻭﻣﻮﺍﺳﺎ‪‬ﻢ ﻳﺘﻄﻠﺐ‬
‫ﺍﻟﺘﻔﻜﲑ ﰲ ﺇﳚﺎﺩ ﻃﺮﻳﻖ ﺁﺧﺮ ﻟﻺﻧﻘﺎﺫ ﻣﻦ ﺍﳍﻼﻙ‪.‬‬
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‫ﺸﺮﻩ ﻣﺆﺧﺮﺍ ﺍﻟﺸﻴ ‪‬ﺦ ﻣﻴﺎﻥ‬
‫ﺇﻥ ﺍﳌﺴﻠﻤﲔ‪ -‬ﻛﻤﺎ ﻳ‪‬ﻔﻬﻢ ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻟﺬﻱ ﻧ ‪‬‬
‫ﲔ ﺍﻟﺴ ‪‬ﺮ ﰲ "ﻣﻨﻈﻤﺔ‬ ‫ﴰﺲ ﺍﻟﺪﻳﻦ ﰲ ﺷﻬﺮ ﻧﻴﺴﺎﻥ‪/‬ﺇﺑﺮﻳﻞ ﻋﺎﻡ ‪ ١٩٠٢‬ﺃﻣ ‪‬‬
‫ﲪﺎﻳﺔ ﺍﻹﺳﻼﻡ" ﺑﻼﻫﻮﺭ‪ -‬ﻳﻘﺘﺮﺣﻮﻥ ﺑﺈﳊﺎﺡ ﻋﻠﻰ ﺃﻥ ﳜﺮﺝ ﺃﻫﻞ ﺍﻟ ‪‬ﻔﺮﻕ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻛﻠﻬﺎ ﺍﻟﺸﻴﻌﺔ ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﳌﻘﻠﺪﻭﻥ ﻣﻨﻬﻢ ﻭﻏﲑﻫﻢ ﺇﱃ ﺍﳌﻴﺎﺩﻳﻦ‬
‫ﻒ ﺍﻟﻀﺮﺍﻋﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛ ﱞﻞ ﲝﺴﺐ ﻣﻌﺘﻘﺪﻩ‪ ،‬ﻭﺃﻥ ﻳﺘﻮﺣﺪﻭﺍ‬ ‫ﻟﲑﻓﻌﻮﺍ ﺃﻛ ‪‬‬
‫ﺻﻔﺔ ﺳﻴﺰﻭﻝ ‪‬ﺎ ﺍﻟﻄﺎﻋﻮﻥ‬ ‫ﰲ ﺍﻟﺘﻮﻗﻴﺖ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻷﺩﺍﺀ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻬﺬﻩ ﻭ ‪‬‬
‫ﻟﺘﻮ‪‬ﻩ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻜﺎﺗﺐ ﱂ ﻳﻘ ‪‬ﺪﻡ ﺃﻳ‪‬ﺔ ﻭﺳﻴﻠﺔ ﻣﻦ ﺷﺄ‪‬ﺎ ﺃﻥ ﲡﻤﻊ ﻛﻞ ﻫﺆﻻﺀ‪،‬‬
‫ﺇﺫ ﺍﳌﻌﺮﻭﻑ ﻋﻦ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻮﻫﺎﺑﻴﺔ ﺃ‪‬ﻢ ﻳﺆﻣﻨﻮﻥ ﺃﻥ ﺍﻟﺼﻼﺓ ﻻ ﺗﺼﻠﺢ ﺩﻭﻥ‬
‫ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ )ﺧﻠﻒ ﺍﻹﻣﺎﻡ( ﺃﻣﺎ ﺍﻷﺣﻨﺎﻑ ﻓﻼ ﻳﻘﺮﺃﻭ‪‬ﺎ‪ ،‬ﻓﻜﻴﻒ ﻳﺮﺿﻮﻥ‬
‫ﺃﻥ ﻳﺼﻠﹼﻮﺍ ﻭﺭﺍﺀﻫﻢ؟ ﺃﻟﻦ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻓﺘﻨﺔ؟ ﰒ ﺇﻥ ﻧﺎﺷﺮ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﱂ‬
‫ﻱ ﺍﻗﺘﺮﺍﺡ ﻟﻠﻬﻨﺪﻭﺱ ﻟﺪﻓﻊ ﻫﺬﺍ ﺍﻟﺒﻼﺀ ﻋﻨﻬﻢ؛ ﻓﻬﻞ ﻳﺴﻮﻍ ﳍﻢ‬ ‫ﻳﻘ ‪‬ﺪﻡ ﺃ ‪‬‬
‫ﺍﻻﺳﺘﻨﺠﺎ ‪‬ﺩ ﺑﺄﺻﻨﺎﻣﻬﻢ؟ ﻭﺃﻳ‪‬ﺔ ﻭﺳﻴﻠﺔ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻴﺤﻴﲔ ﺍﺧﺘﻴﺎﺭﻫﺎ؟ ﻭﻣﺎﺫﺍ‬
‫ﻋﻦ ﺍﻟﻔ‪‬ﺮﻕ ﺍﻟﱵ ﺗﺆﻣﻦ ﺑﺴﻴﺪﻧﺎ ﺍﳊﺴﲔ ﺃﻭ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﺿ‪‬ﻴﻲ‬
‫ﺍﳊﺎﺟﺎﺕ! ﻭﻳﻘﺪﻣﻮﻥ ﺁﻻﻑ ﺍﻟﻨﺬﻭﺭ ﻋﻨﺪ ﻣﻮﺍﻛﺐ ﺍﻟﻌﺰﺍﺀ ﰲ ﺷﻬﺮ ﳏﺮﻡ؟‪ ١‬ﺃﻭ‬

‫‪ ١‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﺇﻥ ﺷﻬﺮ ﳏﺮﻡ ﻫﺬﺍ ﻟﺸﻬﺮ ﻣﺒﺎﺭﻙ ﺟﺪﺍ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ﺣﺪﻳﺚ‬
‫ﺏ ﺍﷲ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﻗﻮ ﹴﻡ‬
‫ﺍﻟﻨﱯ  ﻋﻦ ﻓﻀﻴﻠﺔ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺣﻴﺚ ﻗﺎﻝ ‪" :‬ﻓ‪‬ﻴ ‪‬ﻪ ﻳﻮ ‪‬ﻡ ﺗﺎ ‪‬‬
‫ﺏ ﻓ‪‬ﻴ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﻗﻮ ﹴﻡ ﺁﺧﺮﻳ ‪‬ﻦ"‪ .‬ﺃﻱ ﰲ ﺷﻬﺮ ﳏﺮﻡ ﻳﻮﻡ ﳒﺎ ﻓﻴﻪ ﻗﻮﻡ ﻣﻦ ﺍﻟﺒﻼﺀ ﰲ‬ ‫ﻭﻳﺘﻮ ‪‬‬
‫ﺯﻣﻦ ﺳﺎﺑﻖ ﻭﻗﺪﺭ ﺃﻥ ﻳﻨﺠﻮ ﻗﻮﻡ ﺁﺧﺮ ﻣﻦ ﺍﻟﺒﻼﺀ ﰲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ‪ .‬ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﺴﺘﺒﻌ‪‬ﺪ‬
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‫ﻣﺎﺫﺍ ﻳﺘﻌﲔ ﻋﻠﻰ ﻣﻦ ﻳﻌﺒﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻷﻭﻟﻴﺎ َﺀ ﻣﺜﻞ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‬
‫ﺍﳉﻴﻼﱐ ﺃﻭ ﺷﺎﻩ ﻣﺪﺍﺭ ﺃﻭ ﺳﺨﻲ ﺳﺮﻭﺭ؟ ﺃﻻ ﻳﺘﻀﺮﻉ ﺃﺗﺒﺎﻉ ﻫﺬﻩ ﺍﻟﻔﺮﻕ‬
‫ﺍﻵﻥ؟ ﺑﻠﻰ‪ ،‬ﺇﻥ ﻛﻞ ﻓﺮﻗﺔ ﺗﺴﺘﻐﻴﺚ ﲟﻌﺒﻮﺩﻫﺎ ﲞﺸﻮﻉ‪ .‬ﲡﻮ‪‬ﻟﻮﺍ ﰲ ﺃﺣﻴﺎﺀ‬
‫ﺷﻴﻌﻴﺔ ﻓﻠﻦ ﲡﺪﻭﺍ ﺑﻴﺘﺎ ﺇﻻ ﻭﻗﺪ ﺃﻟﺼﻖ ﻋﻠﻰ ﺑﺎﺑﻪ ﺍﻟﺒﻴﺖ ﺍﻟﺘﺎﱄ‪:‬‬
‫ﱄ ﲬﺴﺔ ﺃﻃﻔﻲ ‪‬ﺎ ﺣﺮ ﺍﻟﻮﺑﺎﺀ ﺍﳊﺎﻃ ‪‬ﻤ ‪‬ﻪ‬
‫ﺍﳌﺼﻄﻔﻰ ﻭﺍﳌﺮﺗﻀﻰ ﻭﺍﺑﻨﺎﳘﺎ ﻭﺍﻟﻔﺎﻃ ‪‬ﻤ ‪‬ﻪ‬
‫ﻛﺎﻥ ﺃﺳﺘﺎﺫﻱ ﺷﻴﺨﺎ ﺷﻴﻌ‪‬ﻴﺎ ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﻋﻼﺝ ﺍﻟﻮﺑﺎﺀ ﻳﻨﺤﺼﺮ ﰲ‬
‫ﺍﻟﻮﻻﺀ ﻭﺍﻟﱪﺍﺀ‪ ،‬ﺃﻱ ﺇﺑﻼﻍ ﺣﺐ ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻣﺒﻠﻎ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺍﳌﻮﺍﻇﺒﺔ‬
‫ﺐ ﺍﻟﺼﺤﺎﺑﺔ  ﻭﺷﺘﻤ‪‬ﻬﻢ‪ ،‬ﺇﺫ ﻟﻴﺲ ﲦﺔ ﻋﻼﺝ ﺃﻓﻀﻞ ﻣﻦ ﻫﺬﺍ‪.‬‬ ‫ﻋﻠﻰ ﺳ ‪‬‬
‫ﺖ ﺃﻥ ﺍﻟﻄﺎﻋﻮﻥ ﺣﲔ ﺍﻧﺘﺸﺮ ﰲ ﺑﻮﻣﺒﺎﻱ ﺑﺪﺭ ﺇﱃ ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ ﺃﻧﻪ‬
‫ﻭﻟﻘﺪ ﲰﻌ ‪‬‬
‫ﻛﺮﺍﻣﺔ ﻟﻠﺤﺴﲔ ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﳍﻨﺪﻭﺱ ﺍﻟﺬﻳﻦ ﺗﺸﺎﺟﺮﻭﺍ ﻣﻊ ﺍﻟﺸﻴﻌﺔ‬
‫ﺩﺍﳘﻬﻢ ﺍﻟﻄﺎﻋﻮﻥ‪ ،‬ﰒ ﺣﲔ ﻧﺰﻝ ﺍﳌﺮﺽ ﻧﻔﺴﻪ ﺳﺎﺣﺎﺕ ﺷﻴﻌﻴﺔ ﺧ ﹼﻔﺖ‬
‫ﻫﺘﺎﻓﺎﺕ "ﻳﺎ ﺣﺴﲔ"‪.‬‬
‫ﻫﺬﻩ ﻫﻲ ﺍﳌﻘﺘﺮﺣﺎﺕ ﺍﻟﱵ ﺧﻄﺮﺕ ﺑﺒﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‪،‬‬
‫ﺕ ﻣﻦ ﻗﺒﻞ ﺍﻟﻘﺴﻴﺲ "ﻭﺍﻳﺖ ﺑﺮﳜﺖ" ﻭﻣﻨﻈﻤ‪‬ﺘﻪ ﻹﻇﻬﺎﺭ‬ ‫ﺸﺮﺓ ﺻﺪﺭ ‪‬‬ ‫ﻭﻫﻨﺎﻙ ﻧ ‪‬‬

‫ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻼﺀ ﺍﻟﻄﺎﻋﻮﻥ‪ ،‬ﻭﻳﻨﺠﻮ ﻗﻮﻡ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻼﺀ ﺑﺈﻃﺎﻋﺔ‬
‫ﺍﳌﺒﻌﻮﺙ ﻣﻦ ﺍﷲ‪ .‬ﻣﻨﻪ‬
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‫ﺃﻓﻜﺎﺭ ﺍﳌﺴﻴﺤﻴﲔ ﰲ ﻫﺬﺍ ﺍﳋﺼﻮﺹ ﻣﻔﺎﺩﻫﺎ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻭﺳﻴﻠ ﹲﺔ ﻧﺎﺟﺤﺔ‬
‫ﻟﺪﺭﺀ ﺍﻟﻄﺎﻋﻮﻥ ﺳﻮﻯ ﺍﻹﳝﺎﻥ ﺑﺄﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ ﻭﻛﻔﹼﺎﺭﺗﻪ‪.‬‬
‫ﻭﺗﺼﺮﺥ ﺍﻟﻔﺮﻗﺔ ﺍﳍﻨﺪﻭﺳﻴﺔ "ﺁﺭﻳﺔ ﺩﻫﺮﻡ" ﺑﺄﻋﻠﻰ ﺻﻮ‪‬ﺎ ﺑﺄﻥ ﺳﺒﺐ ﻧﺰﻭﻝ‬
‫ﺍﻟﻄﺎﻋﻮﻥ ﻳﻜﻤﻦ ﰲ ﺃﻥ ﺍﻟﻨﺎﺱ ﺍﲣﺬﻭﺍ "ﺍﻟﻔﻴﺪﺍ" ﻣﻬﺠﻮﺭﺍ‪ ،‬ﻭﳚﺐ ﻋﻠﻰ ﲨﻴﻊ‬
‫ﺼﻔﻮﺍ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻠﻬﻢ ﺑﺄ‪‬ﻢ‬ ‫ﺍﻟ ‪‬ﻔﺮﻕ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﺑﺎﳌﻌﺮﻓﺔ ﺍﳊﻘﺔ ﰲ ﺍﻟﻔﻴﺪﺍ ﻭﺃﻥ ﻳ ‪‬‬
‫ﻣﻔﺘﺮﻭﻥ‪ -‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ -‬ﻋﻨﺪﺋﺬ ﺳﻴﻔﺎﺭﻗﻬﻢ ﺍﻟﻄﺎﻋﻮﻥ‪.‬‬
‫ﻭﻃﺎﺋﻔﺔ "ﺳﻨﺎﺗﻦ ﺩﻫﺮﻡ" ﺍﳍﻨﺪﻭﺳﻴﺔ ﻗﺪﻣﺖ ﻟﺪﺭﺀ ﺍﻟﻄﺎﻋﻮﻥ ﺭﺃﻳ‪‬ﺎ ﻏﺮﻳﺒﺎ‪ -‬ﻭﻣﺎ‬
‫ﻛﻨﺎ ﻟﻨ ﹼﻄﻠﻊ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﻐﺮﻳﺐ ﻟﻮ ﱂ ﻧﻘﺮﺃ ﺟﺮﻳﺪﺓ "ﺃﺧﺒﺎﺭ ﻋﺎﻡ"‪ -‬ﻣﻔﺎﺩﻩ‬
‫ﺃﻥ ﺳﺒﺐ ﺍﻟﻄﺎﻋﻮﻥ ﻫﺬﺍ ﻳﻜﻤﻦ ﰲ ﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﺔ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﺇﺫﺍ ﺃﺻﺪﺭﺕ‬
‫ﺍﳊﻜﻮﻣﺔ ﻗﺮﺍﺭﺍ ﺗﻔﺮﺽ ﲟﻮﺟﺒﻪ ﺍﳊﻈﺮ ﻋﻠﻰ ﺫﺑﺢ ﺍﻟﺒﻘﺮﺓ ﻓﺴﻮﻑ ﺗﺮﻭﻥ ﻛﻴﻒ‬
‫ﻳﻐﺎﺩﺭ ﺍﻟﻄﺎﻋﻮﻥ ﺍﻟﺒﻼﺩ ﺑﺴﺮﻋﺔ‪ ،‬ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﳉﺮﻳﺪﺓ ﻧﻔﺴﻬﺎ ﺃﻥ ﺃﺣﺪﻫﻢ ﲰﻊ‬
‫ﺍﻟﺒﻘﺮﺓ ﺗﻘﻮﻝ‪" :‬ﻟﻘﺪ ﺣ ﱠﻞ ﺍﻟﻄﺎﻋﻮﻥ ﰲ ﺍﻟﺒﻼﺩ ﺑﺴﺒﺐ ﺍﻧﺘﻬﺎﻙ ﺣﺮﻣﱵ‪".‬‬
‫ﻱ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺍﳌﺘﺒﺎﻳﻨﺔ ﻭﺍﻟﺪﻋﺎﻭﻯ‬ ‫ﻭﺍﻵﻥ ﻓ ﱢﻜﺮﻭﺍ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻟﻘ ‪‬ﺮﺍﺀ ﺃ ‪‬‬
‫ﺍﳌﺘﻀﺎﺭﺑﺔ ﳝﻜﻦ ﺃﻥ ﻳﻼﻗﻲ ﺗﺮﺣﻴﺒﺎ ﻭﺍﺳﻌﺎ ﻭﺑﺪﻫﻴﺎ ﻣﻦ ﻗ‪‬ﺒﻞ ﺍﻟﻌﺎﻟﹶﻢ‪ .‬ﻛﻞ ﻫﺬﻩ‬
‫ﺍﻷﻣﻮﺭ ﺗﺘﻌﻠﻖ ﺑﺎﳌﻌﺘﻘﺪﺍﺕ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﳊﺮﺝ‪ ،‬ﻭﻗﺒﻞ ﺃﻥ ﻳﺘﻮﺻﻞ ﺍﻟﻨﺎﺱ‬
‫ﺇﱃ ﻧﺘﻴﺠﺔ ﺣﺎﲰﺔ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻄﺎﻋﻮﻥ ﺳﻴ‪‬ﻘﻀﻰ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻟﺬﺍ ﻓﺈﻥ ﺍﻟﻘﻮﻝ ﺍﻷﺳﺮﻉ ﺇﱃ ﺍﻟﻔﻬﻢ ﻭﺍﻷﺳﻬﻞ ﺇﺩﺭﺍﻛﹰﺎ ﻭﺍﳌﺪﻋﻮﻡ ﺑﺎﻟﱪﻫﺎﻥ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻳﻠﻴﻖ ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻭﻫﺎ ﺃﻧﺬﺍ ﺃﻗﺪﻡ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻊ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ‪.‬‬
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‫ﺕ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﺃﻋﻮﺍﻡ ﻧﺒﻮﺀﺓ ﻣﻔﺎﺩﻫﺎ ﺃﻥ ﺍﻟﻄﺎﻋﻮﻥ ﺍﳉﺎﺭﻑ ﻋﻠﻰ‬ ‫ﻟﻘﺪ ﻧﺸﺮ ‪‬‬
‫ﻭﺷﻚ ﺍﳊﻠﻮﻝ ﰲ ﺍﻟﺒﻨﺠﺎﺏ‪ ،‬ﻭﻗﺪ ﺭﺃﻳﺖ ﺃﺷﺠﺎﺭ‪‬ﺍ ﺳﻮﺩﺍﺀ ﻟﻠﻄﺎﻋﻮﻥ ﻗﺪ‬
‫ﹸﻏﺮﺳﺖ ﰲ ﻛﻞ ﻣﺪﻳﻨﺔ ﻭﻗﺮﻳﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺇﺫﺍ ﺗﺎﺏ ﺍﻟﻨﺎﺱ ﻓﻼ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﺘﺠﺎﻭﺯ ﻫﺬﺍ ﺍﳌﺮﺽ ﺷﺘﺎﺋﲔ‪ ،‬ﻭﻟﺴﻮﻑ ﻳﺮﻓﻌﻪ ﺍﷲ‪ .‬ﻟﻜﻨﻬﻢ ﺑﺪﻻ ﻣﻦ ﺍﻟﺘﻮﺑﺔ‬
‫ﺳﺒ‪‬ﻮﱐ ﻭﺷﺘﻤﻮﱐ ﻭﻧﺸﺮﻭﺍ ﺇﻋﻼﻧﺎﺕ ﺍﺳﺘﺨﺪﻣﻮﺍ ﻓﻴﻬﺎ ﻛﻠﻤﺎﺕ ﺑﺬﻳﺌﺔ ﰲ‬
‫ﺣﻘﻲ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﺴﺒﺐ ﰲ ﺗﻔﺸﻲ ﺍﻟﻄﺎﻋﻮﻥ ﺍﻟﺬﻱ ﺗﺮﻭﻧﻪ‪ .‬ﺇﻥ ﺍﻟﻮﺣﻲ‬
‫ﺍﻟﺮﺑﺎﱐ ﺍﳌﻘﺪﺱ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠ ‪‬ﻲ ﻳﻨﺺ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪":‬ﺇﻥ ﺍﷲ ﻻ ﻳﻐ ‪‬ﲑ ﻣﺎ ﺑﻘﻮﻡ‬
‫ﺣﱴ ﻳﻐﻴ‪‬ﺮﻭﺍ ﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ‪ .‬ﺇﻧﻪ ﺁﻭﻯ‪ ١‬ﺍﻟﻘﺮﻳﺔ"‪ ..‬ﺃﻱ ﻟﻘﺪ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻻ‬

‫‪ ١‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﺇﻥ "ﺁﻭﻯ" ﻛﻠﻤﺔ ﻋﺮﺑﻴﺔ ﺗﻌﲏ ﺍﳊﻔﻆ ﻣﻦ ﺍﻟﺪﻣﺎﺭ ﻭﺍﻟﺘﺸﺮﺩ ﻭﺗﺄﻣ ‪‬‬
‫ﲔ ﺍﻟﻠﺠﻮﺀ‬
‫ﻭﺍﻷﻣﺎﻥ‪ ،‬ﻭﻓﻴﻬﺎ ﺇﳛﺎﺀ ﺇﱃ ﺃﻥ ﺍﳌﺎﺣﻖ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻄﺎﻋﻮﻥ ﻫﻮ ﺫﺍﻙ ﺍﻟـﺬﻱ ﻳﺴـﻤﻰ‬
‫ﺑﺎﻟﻄﺎﻋﻮﻥ ﺍﳉﺎﺭﻑ ﻭﻳﺘﻬﺮﺏ ﻣﻨﻪ ﺍﻟﻨﺎﺱ ﻣﺘﺨﺒﻄﲔ ﻭﳝﻮﺗﻮﻥ ﻛﺎﻟﻜﻼﺏ‪ ،‬ﻭﻫﺬﻩ ﺍﳊﺎﻟﺔ‬
‫ﺗﻔﻮﻕ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﰲ ﻛﻼﻡ ﺍﷲ ﻭ ‪‬ﻋﺪ ﺑﺄﻥ ﻗﺎﺩﻳﺎﻥ ﻟﻦ ﺗﺘﻌﺮﺽ ﳌﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟـﺔ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻳﺸﺮﺣﻪ ﻭ ‪‬ﺣﻲ ﺁﺧﺮ ﻭﻫﻮ‪" :‬ﻟﻮﻻ ﺍﻹﻛﺮﺍﻡ ﳍﻠﻚ ﺍﳌﻘﺎﻡ" ﺃﻱ ﻟﻮ ﱂ ﻳﻜـﻦ‬
‫ﺇﻛﺮﺍﻡ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﻳﻌﻨﻴﲏ ﻷﻫﻠﻜﺖ ﻗﺎﺩﻳﺎﻥ ﺃﻳﻀ‪‬ﺎ‪ .‬ﻧﺴﺘﺪﺭﻙ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ‬
‫ﺃﻣﺮﻳﻦ ﺃﻭﳍﻤﺎ ﺃﻧﻪ ﺇﺫﺍ ‪‬ﺳﺠﻠﺖ ﺣﺎﻟﺔ‪ -‬ﳝﻜﻦ ﺍﺣﺘﻤﺎﳍﺎ‪ -‬ﺑﺈﺻﺎﺑﺔ ﺍﻟﻄﺎﻋﻮﻥ ﻋﻠﻰ ﺳـﺒﻴﻞ‬
‫ﺍﻟﻨﺪﺭﺓ ﻻ ﺗﺆﺩﻱ ﺇﱃ ﺍﳍﻼﻙ ﻭﻻ ﺗﻔﺮﺽ ﺍﻟﻔﺮﺍﺭ ﻭﺍﻟﺘﺸﺮﺩ‪ ،‬ﻷﻥ ﺍﻟﻨـﺎﺩﺭ ﻛﺎﳌﻌـﺪﻭﻡ‪،‬‬
‫ﻭﺛﺎﻧﻴﻬﻤﺎ ﺃﻧﻪ ﻣﻦ ﺍﳌﺆﻛﺪ ﺃﻥ ﺍﳌﺪﻥ ﻭﺍﻟﻘﺮﻯ ﺍﻟﱵ ﻳﻘﻄﻨـﻬﺎ ﺍﳌﺘﻤـﺮﺩﻭﻥ ﻭﺍﻟﺸـﺮﻳﺮﻭﻥ‬
‫ﻭﺍﻟﻈﺎﳌﻮﻥ ﻭﺍﳌﻨﺤﻄﻮﻥ ﻭﺍﳌﻔﺴﺪﻭﻥ ﻭﺃﻟﺪ ﺃﻋﺪﺍﺀ ﺍﳉﻤﺎﻋﺔ‪ -‬ﻣﻘﺎﺑﻞ ﻗﺎﺩﻳﺎﻥ‪ -‬ﺳﻴﺘﻔﺸـﻰ‬
‫ﺍﻟﻄﺎﻋﻮﻥ ﺍﻟﻄﺎﺣﻦ ﺣﺘﻤﺎ ﻟﺪﺭﺟﺔ ﺃ ﹾﻥ ﻳﻔﺮ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﻃﺮﻑ ﳐﺒﻮﻟﲔ‪ .‬ﻭﻟﻘﺪ ﻓﺴـﺮﻧﺎ‬
‫ﻛﻠﻤﺔ "ﺁﻭﻯ" ﻋﻠﻰ ﺳﻌﺘﻬﺎ‪ ،‬ﻭﻧﻜﺘﺐ ﺑﻜﻞ ﲢ ‪‬ﺪ ﺑﺄﻥ ﻗﺎﺩﻳﺎﻥ ﻟﻦ ﻳﻠﻤﺴـﻬﺎ ﺍﻟﻄـﺎﻋﻮ ﹸﻥ‬
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‫ﻳﺮﻓﻊ ﺑﻼﺀ ﺍﻟﻄﺎﻋﻮﻥ ﻫﺬﺍ ﺃﺑ ‪‬ﺪﺍ ﺣﱴ ﻳﺘﺨﻠﻰ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﰲ‬
‫ﺻﺪﻭﺭﻫﻢ‪ ،‬ﺃﻱ ﻟﻦ ﻳﺰﻭﻝ ﺍﻟﻄﺎﻋﻮﻥ ﻣﺎ ﱂ ﻳﺆﻣﻦ ﺍﻟﻨﺎﺱ ﲟﻦ ﺃﺭﺳﻠﻪ ﺍﷲ ﻣﻦ‬
‫ﻋﻨﺪﻩ ﻭﺑﺄ ‪‬ﻣﺮ ﻣﻨﻪ‪ .‬ﻭﺳﻮﻑ ﻳﺪﺭﺃ ﺫﻟﻚ ﺍﻹﻟﻪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻄﺎﻋﻮ ﹶﻥ ﺍﳉﺎﺭﻑ ﻋﻦ‬
‫ﺼ ‪‬ﻢ ﺇﻻ ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺒﻌﻮﺛﻪ ﻳﻘﻴﻢ‬ ‫ﻗﺎﺩﻳﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻟﺘﻌﺮﻓﻮﺍ ﺃ‪‬ﺎ ﱂ ﺗ‪‬ﻌ ‪‬‬
‫ﻓﻴﻬﺎ‪ .‬ﻻ ‪‬ﺣﻈﻮﺍ ﺍﻵﻥ ﻛﻴﻒ ﻳﺘﺤﻘﻖ ﻣﻨﺬ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻛﻼ ﺍﳉﺎﻧﺒﲔ ﻣﻦ‬
‫ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺃﻱ ﻟﻘﺪ ﺍﻧﺘﺸﺮ ﺍﻟﻄﺎﻋﻮﻥ ﰲ ﺍﻟﺒﻨﺠﺎﺏ ﺑﺄﺳﺮﻫﺎ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ‬
‫ﺛﺎﻧﻴﺔ ﻓﺈﻥ ﻗﺎﺩﻳﺎﻥ ﳏﻤﻴﺔ ﻣﻨﻪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻳﻔﺘﻚ ﺑﺎﻟﻨﺎﺱ ﻋﻠﻰ ﺑ‪‬ﻌﺪ ﻣﻴﹶﻠﲔ ﰲ‬
‫ﺍﳉﻬﺎﺕ ﺍﻷﺭﺑﻊ ﺣﻮﻝ ﻗﺎﺩﻳﺎﻥ‪ ،‬ﺑﻞ ﻛﻞ ﻣﻦ ﺩ ‪‬ﺧﻞ ﻗﺎﺩﻳﺎﻥ ﻣﻦ ﺍﳋﺎﺭﺝ ﺣﱴ‬
‫ﺍﻵﻥ ﻭﻛﺎﻥ ﻣﺼﺎﺑﺎ ﺑﻪ ﻓﻘﺪ ﺷ‪‬ﻔﻲ‪ .‬ﻓﻬﻞ ﲦﺔ ﺑﺮﻫﺎ ﹲﻥ ﺃﻗﻮﻯ ﻣﻦ ﺃﻧﻪ ﻗﺪ ﲢﻘﻖ ﻣﺎ‬
‫ﻗﻠﺘﻪ ﻗﺒﻞ ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕ‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﺫﻛﺮ ﺍﻟﻄﺎﻋﻮﻥ ﻗﺒﻞ ‪ ٢٢‬ﻋﺎ ‪‬ﻣﺎ ﰲ ﻛﺘﺎﰊ‬
‫ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‪ ١،‬ﻭﺃﻧﺒﺎﺀ ﺍﻟﻐﻴﺐ ﻫﺬﻩ ﻻ ﻳﻌﺮﻓﻬﺎ ﺇﻻ ﺍﷲ‪ ،‬ﻓﺎﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ‬

‫ﺍﳉﺎﺭﻑ ﺍﻟﺬﻱ ﻳﻠﺘﻬﻢ ﺍﻟﻘﺮﻯ ﻭﳛ ‪‬ﻮﳍﺎ ﺇﱃ ﻗﻔﺮ ﻭﺧﺮﺍﺏ‪ ،‬ﻟﻜﻨﻪ ﻣﻦ ﺍﶈـﺘﻢ‪ -‬ﻣﻘﺎﺑـﻞ‬
‫ﺫﻟﻚ‪ -‬ﺃﻥ ﹾﲢﺪﺙ ﺍﻷﺣﺪﺍﺙ ﺍﳌﺮﻳﻌﺔ ٍﰲ ﺍﳌﺪﻥ ﻭﺍﻟﻘﺮﻯ ﺍﻟﻈﺎﳌﺔ ﺍﳌﻔﺴﺪﺓ‪ .‬ﺇﻥ ﻗﺎﺩﻳﺎﻥ ﻫﻲ‬
‫ﺍﻟﻘﺮﻳﺔ ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﱵ ﺳﺒﻖ ﳍﺎ ﻫﺬﺍ ﺍﻟﻮ ‪‬ﻋﺪ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻣﻨﻪ‬
‫ﺕ ﰲ ﺇﻋﻼﻥ ﺃﺧﻀﺮ ﻧﺸﺮ‪‬ﺗﻪ ﻗﺒﻞ ﻋﺸﺮ ﺳـﻨﻮﺍﺕ ﻧﺒـﻮﺀ ﹲﺓ ﻋـﻦ‬ ‫‪ ١‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﻟﻘﺪ ﻭﺭﺩ ‪‬‬
‫ﺍﻟﻄﺎﻋﻮﻥ ﻧﺼ‪‬ﻬﺎ‪" :‬ﺍﺻﻨﻊ ﺍﻟﻔﻠﻚ ﺑﺄﻋﻴﻨﻨﺎ ﻭﻭﺣﻴﻨﺎ‪ .‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻧﻚ ﺇﳕﺎ ﻳﺒﺎﻳﻌﻮﻥ ﺍﷲ‬
‫ﻱ ﺍﺻﻨﻊ ﺍﻟﻔﻠﻚ ﺍﻟﱵ ﺗﻨﻘﺬ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ ﺍﻟﻨـﺎﺯﻝ‪ ...‬ﻭﻟﻘـﺪ‬ ‫ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ"‪ ..‬ﺃ ‪‬‬
‫ﺖ ﲨﻠﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﻛﻨﺒﻮﺀﺓ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻭﻫﻲ‪" :‬ﻭﻻ ﲣـﺎﻃﺒﲏ ﰲ‬ ‫ﹸﻛﺘﺒ ‪‬‬
‫ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺇ‪‬ﻢ ﻣﻐﺮﻗﻮﻥ"‪ ..‬ﺃﻱ ﻻ ﺗﺸﻔﻊ ﻋﻨﺪﻱ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﻜﺎﺩﻭﻥ ﻳﻜﻔﹼﻮﻥ‬
‫ﻋﻦ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﺘﻤﺮﺩ ﻭﺍﻟﺴﻴﺌﺔ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻷ‪‬ﻢ ﺳﻴ‪‬ﻐﺮﻗﻮﻥ‪ .‬ﻣﻨﻪ‬
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‫ﲪ‪‬ﻠﲏ ﺍﷲ ﻟﺪﻓﻊ ﻫﺬﺍ ﺍﳌﺮﺽ ﻫﻲ ﺃﻥ ﻳﺆﻣﻦ ﺍﻟﻨﺎﺱ ﺑﻘﻠﺐ ﺻﺎﺩﻕ ﺑﺄﱐ ﺃﻧﺎ‬
‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍ ‪‬ﺩﻋﺎﺀ ﻣﲏ ﻻ ﻳﺮﺍﻓﻘﻪ ﺩﻟﻴﻞ‪ -‬ﻛﻤﺎ ﻓ ‪‬ﻌﻞ ﻣﻴﺎﻥ‬
‫ﴰﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻷﻣﲔ ﺍﻟﻌﺎﻡ ﳌﻨﻈﻤﺔ ﲪﺎﻳﺔ ﺍﻹﺳﻼﻡ ﺑﻼﻫﻮﺭ ﰲ ﺇﻋﻼﻧﻪ‪ ،‬ﺃﻭ‬
‫ﺖ ﺟﺪﻳ ‪‬ﺮﺍ ﺑﺄﻥ ﹸﺃ ‪‬ﻋ ‪‬ﺪ ﻣﻦ‬
‫ﻛﻤﺎ ﻓ ‪‬ﻌﻞ ﺍﻟﻘﺴﻴﺲ ﻭﺍﻳﺖ ﺑﺮﳜﺖ ﰲ ﻧﺸﺮﺗﻪ‪ -‬ﻟﻜﻨ ‪‬‬
‫ﺍﻟﻌﺎﺑﺜﲔ ﻣﺜﻠﻬﻤﺎ‪ ،‬ﻟﻜﻦ ﻣﺎ ﺗﻨﺒﺄﺕ ﺑﻪ ﻣﻦ ﻗﺒﻞ ﻗﺪ ﲢﻘﻖ ﺍﻟﻴﻮﻡ ﺑﻜﻞ ﺟﻼﺀ‪،‬‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ﻗﺪ ﺃﻧﺒﺄﱐ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺃﻳﻀﺎ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﷲ
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‫"ﻣﺎ ﻛﺎﻥ ﺍﷲ ﻟﻴﻌ ﱢﺬ‪‬ﻢ ﻭﺃﻧﺖ ﻓﻴﻬﻢ‪ .‬ﺇﻧﻪ ﺁﻭﻯ ﺍﻟﻘﺮﻳﺔ‪ .‬ﻟﻮﻻ ﺍﻹﻛﺮﺍﻡ ﳍﻠﻚ‬
‫ﻱ ﺍﳌﺮ ‪‬ﺳﻠﻮﻥ‪ .‬ﺇﱐ‬ ‫ﺍﳌﻘﺎﻡ‪ .‬ﺇﱐ ﺃﻧﺎ ﺍﻟﺮﲪﻦ ﺩﺍﻓ ‪‬ﻊ ﺍﻷﺫﻯ‪ .‬ﺇﱐ ﻻ ﳜﺎﻑ ﻟﺪ ‪‬‬
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‫ﺣﻔﻴﻆ‪ .‬ﺇﱐ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺃﻗﻮﻡ ﻭﺃﻟﻮﻡ ﻣﻦ ﻳﻠﻮﻡ‪ ،‬ﹸﺃﻓﻄﺮ ﻭﺃﺻﻮﻡ‪ ،‬ﻏﻀﺒ ‪‬‬
‫ﻏﻀ‪‬ﺒﺎ ﺷﺪﻳ ‪‬ﺪﺍ‪ ،‬ﺍﻷﻣﺮﺍﺽ ‪‬ﺗﺸﺎﻉ ﻭﺍﻟﻨﻔﻮﺱ ﺗﻀﺎﻉ‪ .‬ﺇﻻ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﱂ‬
‫ﻳﻠﹺﺒﺴﻮﺍ ﺇﳝﺎ‪‬ﻢ ﺑﻈﻠﻢ ﺃﻭﻟﺌﻚ ﳍﻢ ﺍﻷﻣﻦ ﻭﻫﻢ ﻣﻬﺘﺪﻭﻥ‪ .‬ﺇﻧﺎ ﻧﺄﰐ ﺍﻷﺭﺽ‬
‫ﻧﻨﻘﺼﻬﺎ ﻣﻦ ﺃﻃﺮﺍﻓﻬﺎ‪ .‬ﺇﱐ ﺃﺟﻬﺰ ﺍﳉﻴﺶ‪ ،‬ﻓﺄﺻ‪‬ﺒﺤﻮﺍ ﰲ ﺩﺍﺭﻫﻢ ﺟﺎﲦﲔ‪.‬‬
‫ﺼﺮ ﻣﻦ ﺍﷲ ﻭﻓ‪‬ﺘﺢ ﻣﺒﲔ‪ .‬ﺇﱐ‬ ‫ﺳﻨﺮﻳﻬﻢ ﺁﻳﺎﺗﻨﺎ ﰲ ﺍﻵﻓﺎﻕ ﻭﰲ ﺃﻧﻔﺴﻬﻢ‪ .‬ﻧ ‪‬‬
‫ﺑﺎﻳﻌ‪‬ﺘﻚ‪ ،‬ﺑﺎ‪‬ﻳﻌﲏ ﺭﰊ‪ .‬ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﺃﻭﻻﺩﻱ‪ .١‬ﺃﻧﺖ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻚ‪.‬‬

‫‪ ١‬ﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﺮﻱﺀ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻭﻟﺪ ﺃﻭ ﺷﺮﻳﻚ‪ ،‬ﻭﻻ ﳛﻖ‬
‫ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ ﺇﱐ ﺇﻟﻪ ﺃﻭ ﺍﺑﻦ ﺇﻟﻪ‪ ،‬ﻟﻜﻦ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻭﺭﺩﺕ ﻫﻨﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍ‪‬ﺎﺯ‬
‫ﻭﺍﻻﺳﺘﻌﺎﺭﺓ ﻛﻤﺎ ﻭﺻﻒ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﻼﻣﻪ ﺍ‪‬ﻴﺪ ﻳ ‪‬ﺪ ﺭﺳﻮﻟﻪ  ﲟﻨـﺰﻟﺔ ﻳﺪﻩ ‬
‫ﻱ )ﺍﻟﺰﻣﺮ‪:‬‬ ‫ﻕ ﹶﺃ‪‬ﻳﺪ‪‬ﻳ ﹺﻬ ‪‬ﻢ )ﺍﻟﻔﺘﺢ‪ (١١ :‬ﻛﺬﻟﻚ ﻗﺎﻝ ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ‪‬ﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬‬ ‫ﻗﺎﺋﻼ‪ :‬ﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻓ ‪‬ﻮ ‪‬‬
‫‪ (٥٤‬ﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳﻘﻮﻝ "ﻗﻞ ﻳﺎ ﻋﺒﺎ ‪‬ﺩ ﺍﷲ" ﻭﻗﺎﻝ‪ :‬ﻓﹶﺎ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻛ ‪‬ﺬ ﹾﻛ ﹺﺮ ﹸﻛ ‪‬ﻢ ﺁﺑ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ‬
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‫ﻋﺴﻰ ﺃﻥ ﻳﺒﻌﺜﻚ ﺭﺑﻚ ﻣﻘﺎﻣ‪‬ﺎ ﳏﻤﻮﺩ‪‬ﺍ‪ .‬ﺍﻟﻔﻮﻕ ﻣﻌﻚ ﻭﺍﻟﺘﺤﺖ ﻣﻊ ﺃﻋﺪﺍﺋﻚ‬
‫ﻓﺎﺻﱪ ﺣﱴ ﻳﺄﰐ ﺍﷲ ﺑﺄﻣﺮﻩ‪ .‬ﻳﺄﰐ ﻋﻠﻰ ﺟﻬﻨﻢ ﺯﻣﺎﻥ ﻟﻴﺲ ﻓﻴﻬﺎ ﺃﺣﺪ‪".‬‬
‫ﺍﻟﺸﺮﺡ‪ :‬ﻟﻴﺲ ﻣﻦ ﺷﺄﻥ ﺍﷲ ﺃﻥ ﻳﻌﺬﺏ ﺃﻫﻞ ﻗﺎﺩﻳﺎﻥ ﻭﺃﻧﺖ ﻓﻴﻬﻢ‪ ،‬ﺇﻧﻪ‬
‫ﺳﻴﺤﻔﻆ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻣﻦ ﻓ‪‬ﺘﻚ ﺍﻟﻄﺎﻋﻮﻥ ﻭﺇﺑﺎﺩﺗﻪ‪ .‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺇﻛﺮﺍ ‪‬ﻣﻚ‬
‫ﺖ ﻫﺬﻩ ﺍﻟﻘﺮﻳ ﹶﺔ‪ ،‬ﺃﻧﺎ ﺍﻟﺮﲪﻦ ‪‬ﻣ‪‬ﺒﻌ‪‬ﺪ ﺍﻷﱂ‪ ،‬ﺇﻥ ﺭﺳﻠﻲ ﻻ ﳜﺎﻓﻮﻥ‬ ‫ﻳﻌﻨﻴﲏ ﻷﻫﻠﻜ ‪‬‬
‫ﻋﻨﺪﻱ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ‪ ،‬ﺇﱐ ﺭﻗﻴﺐ‪ ،‬ﺳﺄﻗﻮﻡ ﻣﻊ ﺭﺳﻮﱄ ﻭﺳﺄﻟﻮﻡ ﻣﻦ ﻳﻠﻮﻡ‬
‫ﺭﺳﻮﱄ‪ ،‬ﺳﺄﻗﺴﻢ ﺃﻭﻗﺎﰐ ﺇﺫ ﺳﻮﻑ ﹸﺃ ﹾﻓ ‪‬ﻄ ‪‬ﺮ ﺟﺰ‪‬ﺀﺍ ﻣﻦ ﺍﻟﻌﺎﻡ‪ ،‬ﺃﻋﲏ ﺃﹸﻫﻠﻚ ﺍﻟﻨﺎﺱ‬
‫ﻒ ﺍﻟﻄﺎﻋﻮﻥ ﺃﻭ‬ ‫ﺑﺎﻟﻄﺎﻋﻮﻥ‪ ،‬ﻭﺳﺄﺻﻮﻡ ﺟﺰﺀﺍ ﻣﻨﻪ‪ ،‬ﺃﻱ ﺳﻴﺴﻮﺩ ﺍﻷﻣﻦ ﻭﳜ ‪‬‬
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‫ﳜﺘﻔﻲ ﲤﺎﻣ‪‬ﺎ‪ ،‬ﺇﻥ ﻏﻀﱯ ﳚﻴﺶ ﻭﻳﺜﻮﺭ‪ ،‬ﺳﺘﻨﺘﺸﺮ ﺍﻷﻣﺮﺍﺽ ﻭ‪‬ﺗ ‪‬ﻌﻄﹶﺐ ﺍﻟﻨﻔﻮ ‪‬‬
‫ﺇﻻ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺇﳝﺎﻧ‪‬ﺎ ﻏﲑ ﻧﺎﻗﺺ ﹶﻓ ‪‬ﻬ ‪‬ﻢ ﺳﻮﻑ ﻳ‪‬ﺄ ‪‬ﻣﻨ‪‬ﻮﻥ ﻭﺳﻴﺠﺪﻭﻥ ﻃﺮﻳﻖ‬
‫ﺍﳋﻼﺹ‪ ،‬ﻭﻻ ﲢﺴﺒﻮﺍ ﺃﻥ ﺍ‪‬ﺮﻣﲔ ﰲ ﻣﺄﻣﻦ‪ ،‬ﺇﻧﺎ ﻧﻘﺘﺮﺏ ﻣﻦ ﺃﺭﺿﻬﻢ‪ ،‬ﺇﻧﲏ‬
‫ﹸﺃ ‪‬ﻋ ‪‬ﺪ ﺟﻴﺸﻲ ﺳ ‪‬ﺮﺍ‪ ،‬ﺃﻱ ﺃﹸﺭﺑ‪‬ﻲ ﺟﺮﺍﺛﻴﻢ ﺍﻟﻄﺎﻋﻮﻥ‪ .‬ﻓﻠﺴﻮﻑ ﻳﺮﻗﺪﻭﻥ ﰲ ﺑﻴﻮ‪‬ﻢ‬
‫ﻛﺎﳉﹶﻤﻞ ﺍﳉﺎﰒ ﺍﳌﻴﺖ‪ ،‬ﺳﻨ‪‬ﺮﻳﻬﻢ ﺁﻳﺎﺗﻨﺎ ﰲ ﺃﻧﺎﺱ ﺑﻌﻴﺪﻳﻦ ﺃﻭﻟﹰﺎ ﰒ ﺗﻈﻬﺮ ﺁﻳﺎﺗﻨﺎ‬
‫ﺖ ﻣﻌﻚ ﺻﻔﻘ ﹰﺔ؛‬ ‫ﺼ ﹴﺮ ﻣ‪‬ﻦ ﺍﷲ‪ ،‬ﺃﺑﺮﻣ ‪‬‬
‫ﻓﻴﻬﻢ‪ ،‬ﺳﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻷﻳﺎ ‪‬ﻡ ﺃﻳﺎ ‪‬ﻡ ﻓﺘ ﹴﺢ ﻭﻧ ‪‬‬

‫)ﺍﻟﺒﻘﺮﺓ‪ .(٢٠١ :‬ﻓﺎﻗﺮﺃﻭﺍ ﻛﻼﻡ ﺍﷲ ﺑﺎﻧﺘﺒﺎﻩ ﻭﺣﺬﺭ ﻭﺁ ‪‬ﻣﻨﻮﺍ ﺑﻪ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﻦ ﻗﺒﻴﻞ‬

‫ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻭﻻ ﺗﺘﺪﺧﻠﻮﺍ ﰲ ﻛﻴﻔﻴﺘﻪ ﻭﺍﺗﺮﻛﻮﺍ ﺣﻘﻴﻘﺘﻪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﺛﻘﻮﺍ ﺑﺄﻥ ﺍﷲ
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‫ﺗﻌﺎﱃ ﺑﺮﻱﺀ ﻣﻦ ﺍﲣﺎﺫ ﺍﻟﻮﻟﺪ‪ ،‬ﺇﻻ ﺃﻥ ﻛﻼﻣﻪ ﻳﻀﻢ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻓﺎﺗﻘﻮﺍ ﺃﻥ‬
‫ﺗﺘﺒﻌﻮﺍ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻓﺘﻬﻠﻜﻮﺍ‪ .‬ﻭﻟﻘﺪ ﻭﺭﺩ ﻋﲏ ﻭﺣ ‪‬ﻲ ﺻﺮﻳﺢ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻭﻫﻮ‪:‬‬
‫ﱄ ﺃﳕﺎ ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﳋ ‪‬ﲑ ﻛﻠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ".‬ﻣﻨﻪ‬
‫"ﻗﻞ ﺇﳕﺎ ﺃﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ﻳﻮﺣﻰ ﺇ ﹼ‬
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‫ﻑ ﺃﻧﺖ ‪‬ﺬﻩ‬ ‫ﺃﻱ ﻛﺎﻥ ﱄ ﺷﻲﺀ ‪‬ﻣﱢﻠ ﹾﻜﺘ‪‬ﻪ ﻭﻛﺎﻥ ﻟﻚ ﺷﻲﺀ ﲤﱠﻠﻜﹾـﺘ‪‬ﻪ‪ ،‬ﻓﺎﻋﺘﺮ ‪‬‬
‫ﺍﻟﺼﻔﻘﺔ ﻭﻗ ﹾﻞ ﺑﺎ‪‬ﻳﻌ‪‬ﲏ ﺭﰊ‪ .‬ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﺍﻷﻭﻻﺩ‪ ،‬ﺃﻧﺖ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻚ‪،‬‬
‫ﻕ ﻣﻌﻚ‬ ‫ﻳﻮﺷﻚ ﺃﻥ ﺃﻗﻴﻤﻚ ﰲ ﻣﻘﺎﻡ ‪‬ﺗﺜﹾﲏ ﻋﻠﻴﻚ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻪ ﻭﲢﻤﺪﻙ‪ ،‬ﺍﻟﻔﹶﻮ ‪‬‬
‫ﻭﺍﻟﺘﺤﺖ ﻣﻊ ﺃﻋﺪﺍﺋﻚ‪ ،‬ﻓﺎﺻ ‪‬ﱪ ﺣﱴ ﻳﺄﰐ ﻳﻮ ‪‬ﻡ ‪‬ﻭﻋ‪‬ﺪ ﺍﷲ‪ ،‬ﺳﻴﺄﰐ ﻋﻠﻰ‬
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‫ﺍﻟﻄﺎﻋﻮﻥ ﺯﻣﺎ ﹲﻥ ﻟﻦ ﻳﺒﻘﻰ ﲦﺔ ﻣﺼﺎﺏ ﺑﻪ‪ ،‬ﻭﺃﺧﲑ‪‬ﺍ ﺳﻴﺴﻮﺩ ﺍﳋﲑ ﻭﺍﻟﻌﺎﻓﻴﺔ‪.‬‬
‫ﻧﺪﺭﻙ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﺑﺄﻛﻤﻠﻪ ﺛﻼﺛﺔ ﺃﻣﻮﺭ‪:‬‬
‫‪ - ١‬ﺇﳕﺎ ﻇﻬﺮ ﺍﻟﻄﺎﻋﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻷﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﳌﺮ ‪‬ﺳﻞ ﻣﻦ ﺍﷲ ﱂ‬
‫ﻳ‪‬ﺮﻓﺾ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺃﻭﺫﻱ ﻭﺃﺯﻋﺞ ﻭ ‪‬ﺣﺒﻜﺖ ﺍﻟﺪﺳﺎﺋﺲ ﻟﻘﺘﻠﻪ ﻭﲰ‪‬ﻲ ﻛﺎﻓﺮ‪‬ﺍ‬

‫‪ ١‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﻟﻘﺪ ﺃﺧﱪﱐ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒﻞ ﻣﺪﺓ ﻋﻦ ﺍﻟﻄﺎﻋﻮﻥ ﺑﻠﺴﺎﻥ ﺍﻟﻐﲑ ﻗﺎﺋﻼ‪" :‬ﻳﺎ‬
‫ﺴﻪ‬‫ﻣﺴﻴﺢ ﺍﳋﻠﻖ ‪‬ﻋﺪﻭﺍﻧﺎ" ﻟﻜﻦ ﺍﻟﻴﻮﻡ ﺑﺘﺎﺭﻳﺦ ‪ ١٩٠٢/٤/٢١‬ﺃﻋﻴ ‪‬ﺪ ﺍﻟﻮﺣ ‪‬ﻲ ﻧﻔ ‪‬‬
‫ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ‪" :‬ﻳﺎ ﻣﺴﻴﺢ ﺍﳋﻠﻖ ‪‬ﻋﺪﻭﺍﻧﺎ‪ ،‬ﻟﻦ ﺗﺮﻯ ﻣﻦ ﺑﻌ ‪‬ﺪ ﻣﻮﺍ ّ‪‬ﺩﻧﺎ ﻭﻓﺴﺎﺩﻧﺎ" ﺃﻱ ﻳﺎ‬
‫ﺖ ﺇﱃ ﺍﻟﻨﺎﺱ ﹶﺃﺩ ﹺﺭﻛﹾﻨﺎ‪ ،‬ﻭ‪‬ﻗﻨﺎ ﺑﺸﻔﺎﻋﺘﻚ ﻓﺈﻧﻚ ﻟﻦ ﺗﺮﻯ ﻣﻮﺍﺩﻧﺎ‬‫ﺃﻳﻬﺎ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﹸﺃﺭﺳﻠ ‪‬‬
‫ﺍﳋﺒﻴﺜﺔ ﻭﻟﻦ ﻳﺒﻘﻰ ﻣﻦ ﻓﺴﺎﺩﻧﺎ ﺷﻲﺀ‪ ..‬ﺃﻱ ﺳﻮﻑ ‪‬ﻧﺼﻠﺢ ﺃﻣﻮﺭﻧﺎ ﻭﻧﺴﺘﻘﻴﻢ ﻭﻧﻨﻔﺾ‬
‫ﺍﻟﺒﺬﺍﺀﺓ ﻭﺍﻻﺑﺘﺬﺍﻝ‪ .‬ﻭﺇﻥ ﻛﻼﻡ ﺍﷲ ﻫﺬﺍ ﻳﻄﺎﺑﻖ ﻭﺣﻲ ﺍﷲ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‬
‫ﺍﻟﻘﺎﺋﻞ‪ :‬ﺳﻨ‪‬ﻨـﺰﻝ ﺍﻟﻄﺎﻋﻮ ﹶﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﻷﻳﺎﻡ ﺍﻷﺧﲑﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪" :‬ﻛﺬﻟﻚ ﻣﻨﻨ‪‬ﺎ‬
‫ﻋﻠﻰ ﻳﻮﺳﻒ ﻟﻨﺼﺮﻑ ﻋﻨﻪ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻔﺤﺸﺎﺀ" ﺃﻱ ﺳﻮﻑ ﳓﺴﻦ ﺑﺎﻟﻄﺎﻋﻮﻥ ﺇﱃ‬
‫ﻳﻮﺳﻒ ﻫﺬﺍ ﺑﺈﳉﺎﻡ ﺃﻟﺴﻨﺔ ﺍﳌﺴﻴﺌﲔ ﻟﻴﻜﻔﹼﻮﺍ ﻋﻦ ﺍﻟﺴﺐ ﻭﺍﻟﺸﺘﻢ ﺧﺎﺋﻔﲔ‪ ،‬ﻭﻋﻦ ﻫﺬﻩ‬
‫ﺖ ﻻ ﺃﻋﺮﻓﻚ"‪،‬‬ ‫ﱄ ﺍﷲ ﻛﻨ ‪‬‬ ‫ﱄ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻷﺭﺽ ﻗﺎﺋﻼ‪" :‬ﻳﺎ ﻭ ﱠ‬ ‫ﺍﻷﻳﺎﻡ ﺃﻭﺣﻰ ﺍﷲ  ﺇ ﱠ‬
‫ﺖ ﻣﺎ‬ ‫ﻭﺗﻔﺼﻴﻞ ﺫﻟﻚ ﺃﻧﻪ ﻗﺪ ﺟﻲﺀ ﺑﺎﻷﺭﺽ ﺃﻣﺎﻣﻲ ﰲ ﺍﻟﻜﺸﻒ ﻓﻜﻠﹼﻤﺘ‪‬ﲏ ﻗﺎﺋﻠﺔ‪ :‬ﻛﻨ ‪‬‬
‫ﱄ ﺍﻟﺮﲪﻦ‪ .‬ﻣﻨﻪ‪.‬‬‫ﺯﻟﺖ ﻻ ﺃﻋﺮﻑ ﺑﺄﻧﻚ ﻭ ﱡ‬
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‫ﻭﺩﺟﺎﻟﹰﺎ‪ ،‬ﻓﻠﻢ ﻳﺸﺄ ﺍﷲ
ﺃﻥ ﻳﺘﺮﻙ ﺭﺳﻮﹶﻟﻪ ﺑﻼ ﺷﻬﺎﺩﺓ‪ ،‬ﻟﺬﺍ ﻓﻘﺪ ﺟﻌﻞ‬
‫ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺗﺸﻬﺪ ﻋﻠﻰ ﺻﺪﻗﻪ‪ ،‬ﺣﻴﺚ ﺷﻬﺪﺕ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﻜﺴﻮﻑ‬
‫ﻭﺍﳋﺴﻮﻑ ﺍﻟﻠ ﹶﺬﻳﻦ ﺣﺪﺛﺎ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺷﻬﺪﺕ ﺍﻷﺭﺽ ﺑﺎﻟﻄﺎﻋﻮﻥ ﻟﻴﺘﺤﻘﻖ‬
‫ﻛﻼ ‪‬ﻡ ﺍﷲ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻭﻫﻮ‪" :‬ﻗﻞ ﻋﻨﺪﻱ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ‬
‫ﻓﻬﻞ ﺃﻧﺘﻢ ﺗﺆﻣﻨﻮﻥ؟ ﻗﻞ ﻋﻨﺪﻱ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ ﻓﻬﻞ ﺃﻧﺘﻢ ‪‬ﺗﺴﻠﻤﻮﻥ؟" ﺃﻱ ﺇﻧﲏ‬
‫ﺃﻣﻠﻚ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ ﻓﻬﻞ ﺳﺘﺆﻣﻨﻮﻥ ﺃﻭ ﻻ؟ ﰒ ﺃﻗﻮﻝ ﻣﻜﺮﺭﺍ ﺇﻧﲏ ﺃﻣﻠﻚ‬
‫ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ‪ ،‬ﻓﻬﻞ ﺳﺘﻘﺒﻠﻮﻥ ﺃﻭ ﻻ؟ ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻷﻭﱃ ﺍﻟﺸﻬﺎﺩﺓ‬
‫ﻱ ﺇﻛﺮﺍﻩ‪ ،‬ﻟﺬﻟﻚ ﺍﺳﺘ‪‬ﺨﺪ‪‬ﻣﺖ ﻛﻠﻤﺔ "ﺗﺆﻣﻨﻮﻥ"‪،‬‬ ‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﱵ ﻻ ﻳﺮﺍﻓﻘﻬﺎ ﺃ ‪‬‬
‫ﺃﻣﺎ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻠﻸﺭﺽ‪ ..‬ﺃﻱ ﺍﻟﻄﺎﻋﻮﻥ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﻗﺴﺮ‪‬ﺍ ﺇﺫ ﻳ‪‬ﺪﺧﻞ‬
‫ﺱ ﰲ ﺍﳉﻤﺎﻋﺔ ﺑﺎﻟﺘﺨﻮﻳﻒ‪ ،‬ﻟﺬﻟﻚ ﺍﺳﺘﺨﺪﻣﺖ ﻛﻠﻤﺔ "‪‬ﺗﺴﻠﻤﻮﻥ"‪.‬‬ ‫ﺍﻟﻨﺎ ‪‬‬
‫‪ - ٢‬ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻧﺴﺘﺸﻔﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﻫﻮ ﺃﻥ ﺍﻟﻄﺎﻋﻮﻥ ﻟﻦ‬
‫ﻳﻐﺎﺩﺭ ﺍﻟﺒﻠﺪ ﺇﻻ ﺇﺫﺍ ﻗﺒﹺﻞ ﺍﻟﻨﺎﺱ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺗﻮﻗﹼﻔﻮﺍ ﻋﻦ ﺍﻟﻔﺘﻨﺔ ﻭﺇﻳﺬﺍﺋﻪ‬
‫ﻭﺍﻹﺳﺎﺀﺓ ﺇﻟﻴﻪ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻭﺭﺩ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‬
‫ﲟﺎ ﻣﻌﻨﺎﻩ‪ :‬ﺳﺄﹸﺭﺳﻞ ﺍﻟﻄﺎﻋﻮﻥ ﰲ ﺍﻷﻳﺎﻡ ﺍﻷﺧﲑﺓ ﻹﳉﺎﻡ ﺃﻓﻮﺍﻩ ﺍﳋﺒﻴﺜﲔ‬
‫ﻭﺍﻷﺷﺮﺍﺭ ﺍﻟﺬﻳﻦ ﻳﺴﺒ‪‬ﻮﻥ ﺭﺳﻮﱄ‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﳎﺮﺩ ﺇﻧﻜﺎﺭ ﺭﺳﻮﻝ ﻻ ﻳﺴﺘﻨـﺰﻝ ﺍﻟﺪﻣﺎﺭ ﻭﺍﳍﻼﻙ ﰲ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﺑﻞ ﺇﺫﺍ ﻛﻔﺮ ﺍﻟﻨﺎﺱ ﺑﺮﺳﻞ ﺍﷲ ﺑﺄﺩﺏ ﻭﲢﻀ‪‬ﺮ ﻭﱂ ﻳﺘﻄﺎﻭﻟﻮﺍ ﻋﻠﻴﻬﻢ ﻭﱂ‬
‫ﻳﺴﻴﺌﻮﺍ ﺇﻟﻴﻬﻢ ﻓﺈﻥ ﻋﻘﺎ‪‬ﻢ ﻣﻘﺪ‪‬ﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻛﻠﻤﺎ ﺃﺭﺳﻞ ﺍﻟﻄﺎﻋﻮﻥ ﰲ‬
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‫ﺍﻟﻌﺎﱂ ﺗﺄﻳﻴﺪﺍ ﻟﻠﺮﺳﻞ ﻓﺈﳕﺎ ﻛﺎﻥ ﻋﻘﺎﺑﺎ ﻋﻠﻰ ﺷﺮﻭﺭﻫﻢ ﻭﻟﻴﺲ ‪‬ﺮﺩ ﺍﻹﻧﻜﺎﺭ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻵﻥ ﺇﺫﺍ ﺃﻗﻠﻊ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻹﺳﺎﺀﺓ ﻭﺍﻟﻈﻠﻢ ﻭﺍﻻﻋﺘﺪﺍﺀ ﻭﺗﺼﺮﻓﺎ‪‬ﻢ‬
‫ﺍﻟﺸﻨﻴﻌﺔ ﻭﺗﻌﺎﻣﻠﻮﺍ ﺑﺄﺩﺏ ﻭﺍﺣﺘﺮﺍﻡ ﻓﺴﻮﻑ ﻳ‪‬ﺮﻓﻊ ﻋﻨﻬﻢ ﻫﺬﺍ ﺍﻟﺘﻨﺒﻴﻪ‪ ،‬ﻭﻋﻨﺪﺋﺬ‬
‫ﺳﻴﻘﺒﻞ ﺍﻟﻜﺜﲑ ﻣﻦ ﺳﻠﻴﻤﻲ ﺍﻟﻔﻄﺮﺓ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﻭﻳﻨﺎﻟﻮﻥ ﻧﺼﻴﺒﻬﻢ ﻣﻦ‬
‫ﺍﻟﱪﻛﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﺳﺘﻤﻸ ﺍﻷﺭﺽ ﺑﺎﻟﺴﻌﺪﺍﺀ‪.‬‬
‫‪ - ٣‬ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﻧﺴﺘﻤﺪﻩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﻫﻮ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺳﻮﻑ ﳛﻔﻆ ﻗﺎﺩﻳﺎﻥ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ ﺍﳉﺎﺭﻑ ﻣﺎ ﺑﻘﻲ ﰲ ﺍﻟﻌﺎﱂ‪ -‬ﻭﺇﻥ ﺍﻣﺘﺪﺕ‬
‫ﺃﻳﺎﻣﻪ ﻟﺴﺒﻌﲔ ﻋﺎﻣﺎ‪ -‬ﻷ‪‬ﺎ ﻣﻘ ‪‬ﺮ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻫﺬﻩ ﺍﳊﻤﺎﻳﺔ ﻣﻦ ﺍﷲ ﲟﻨـﺰﻟﺔ‬
‫ﺇﻋﺠﺎﺯ ﻟﺴﺎﺋﺮ ﺍﻷﻣﻢ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺃﺣﺪ ﻳﺮﻓﺾ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﷲ ﻭﺇﻋﺠﺎ ‪‬ﺯﻩ ﻫﺬﺍ ﻭﻳﻌﺘﻘﺪ ﺑﺄﻥ‬
‫ﺍﻷﺩﻋﻴﺔ ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺃﻭ ﻋﺒﺎﺩ ﹶﺓ ﺍﳌﺴﻴﺢ ﺃﻭ ﺇﺟﻼ ﹶﻝ ﺍﻟﺒﻘﺮﺓ ﺃﻭ ﺍﻹﳝﺎ ﹶﻥ‬
‫ﺑﺎﻟﻔﻴﺪﺍ ﻣﻊ ﺍﳌﻌﺎﺭﺿﺔ ﳍﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻭﻋﺪﺍﺋﻪ ﻭﻣﻌﺼﻴ‪‬ﺘﻪ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺪﺭﺃ‬
‫ﺍﻟﻄﺎﻋﻮﻥ؛ ﻓﻬﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻏﲑ ﻣﻘﺒﻮﻟﺔ ﺑﺪﻭﻥ ﺑﺮﻫﺎﻥ‪ ،‬ﻓﻜﻞ ﻣﻦ ﻳﺮﻳﺪ ﺇﺛﺒﺎﺕ‬
‫ﺻﺪﻕ ﺩﻳﺎﻧﺘﻪ ﻣﻦ ﺑﲔ ﲨﻴﻊ ﺍﳌﻠﻞ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻐﺘﻨﻢ ﺍﻟﻔﺮﺻﺔ ﺍﻟﺴﺎﳓﺔ‪ ،‬ﻭﻛﺄﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻗﺎﻡ ﻣﻌﺮﺿﺎ ﻭﳐﺘﱪﺍ ﻟﺴﱪ ﺻﺪﻕ ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ﻭﻛﺬ‪‬ﺎ‪ ،‬ﻭﻗﺪ‬
‫ﺳﺒﻖ ﺍﷲ ﺑﻘﻄﻊ ﺍﻟﻮﻋﺪ ﻣﻌﻲ ﺃﻧﻪ ﺳﻴﺤﻔﻆ ﻗﺎﺩﻳﺎﻥ‪ .‬ﺍﻵﻥ ﺇﺫﺍ ﻛﺎﻥ ﺃﺗﺒﺎﻉ ﻓﺮﻗﺔ‬
‫ﺍﻵﺭﻳﺎ ﻳﻈﻨﻮﻥ ﺑﺄﻥ ﺍﻟﻔﻴﺪﺍ ﺣﻖ ﻓﻴﺘﻌﲔ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﻨﺒﺄﻭﺍ ﺑﺄﻥ ﺇﳍﻬﻢ ﺳﻴﻌﺼﻢ‬
‫ﻣﺪﻳﻨﺔ "ﺑﻨﺎﺭﺱ" ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ ﻷ‪‬ﺎ ﺍﳌﺮﻛ ‪‬ﺰ ﺍﻷﺻﻠﻲ ﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻴﺪﺍ‪،‬‬
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‫ﻭﻳﺘﺤﺘﻢ ﻋﻠﻰ ﺃﺗﺒﺎﻉ "ﺳﻨﺎﺗﻦ ﺩﻫﺮﻡ" ﺃﻥ ﻳﺘﻨﺒﺄﻭﺍ ﻋﻦ ﻣﺪﻳﻨﺔ "ﺃﻣﺮﺗﺴﺮ" ﻣﺜﻼ‬
‫ﺍﻟﱵ ﺗﻌ ‪‬ﺞ ﺑﺎﻟﺒﻘﺮﺍﺕ ﺃ‪‬ﺎ ﺳﺘﺤﻔﻆ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ ﺇﻛﺮﺍﻣﺎ ﻟﻠﺒﻘﺮﺓ! ﻓﺈﺫﺍ ﲤﻜﻨﺖ‬
‫ﺍﻟﺒﻘﺮﺓ ﻣﻦ ﺗﻘﺪﱘ ﻫﺬﺍ ﺍﻹﻋﺠﺎﺯ ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﺴﺘﺒﻌﺪ ﺃﻥ ﲢﻈﺮ ﺍﳊﻜﻮﻣﺔ ﺫﺑﺢ‬
‫ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﳌﻌﺠﺰﺍﺕ! ﻛﺬﻟﻚ ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ‬
‫ﺃﻥ ﻳﺘﻨﺒﺄﻭﺍ ﺑﺄﻥ ﺍﻟﻄﺎﻋﻮﻥ ﻟﻦ ﻳﺪﺧﻞ ﻣﺪﻳﻨﺔ "ﻛﻠﻜﻮﺗﺎ" ﻟﻜﻮ‪‬ﺎ ﻣﻘ ‪‬ﺮ ﺃﻛﱪ‬
‫ﺃﺳﺎﻗﻔﺔ ﺍﳍﻨﺪ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ‪ ،‬ﻛﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻨﺒﺄ ﻣﻴﺎﻥ ﴰﺲ ﺍﻟﺪﻳﻦ ﻭﺃﻋﻀﺎ ُﺀ‬
‫"ﻣﻨﻈﻤﺔ ﲪﺎﻳﺔ ﺍﻹﺳﻼﻡ" ﺃﻥ ﻻﻫﻮﺭ ﺳﻮﻑ ﺗﺼﺎﻥ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‪.‬‬
‫ﻭﻟﻠﻤﻨﺸﻲ ﺇﳍﻲ ﲞﺶ ﺍﶈﺎﺳﺐ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ ﺗﻠﻘﹼﻲ ﺍﻹﳍﺎﻡ ﻣﻦ ﺍﷲ ﻓﺮﺻ ﹲﺔ‬
‫ﺳﺎﳓﺔ ﻟﻴﺆﻳﺪ ﻣﻨﻈﻤ ﹶﺔ ﲪﺎﻳﺔ ﺍﻹﺳﻼﻡ ﺑﻨﺒﻮﺀﺗﻪ ﻋﻦ ﲪﺎﻳﺔ ﻻﻫﻮﺭ‪ ،‬ﻭﻣﻦ‬
‫ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻳﺘﻨﺒﺄ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﻭﻋﺒﺪ ﺍﳊﻖ ﳘﺎ ﺍﻵﺧﺮﺍﻥ ﻋﻦ ﲪﺎﻳﺔ ﻣﺪﻳﻨﺔ‬
‫"ﺃﻣﺮﺗﺴﺮ" ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ! ﻭﳌﺎ ﻛﺎﻧﺖ ﺩﳍﻲ ﻫﻲ ﺍﳌﺮﻛ ‪‬ﺰ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻔﺮﻗﺔ‬
‫ﺍﻟﻮﻫﺎﺑﻴﺔ‪ ،‬ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻨﺒﺄ ﻧﺬﻳ ‪‬ﺮ ﺣﺴﲔ ﻭﳏﻤﺪ ﺣﺴﲔ ﺑﺄ‪‬ﺎ ﺳﺘ‪‬ﺤﻔﹶﻆ ﻣﻦ‬
‫ﺍﻟﻄﺎﻋﻮﻥ‪ ،‬ﻭﻫﻜﺬﺍ ﺳﺘﻜﻮﻥ ﺍﻟﺒﻨﺠﺎﺏ ﻛﻠﻬﺎ ﰲ ﻣﺄﻣﻦ ﻣﻦ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﻟﻔﺘﺎﻙ‬
‫ﻭﻣﻦ ﰒ ﺗﺘﺨﻠﺺ ﺍﳊﻜﻮﻣﺔ ﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ ﻓﺴﻮﻑ‬
‫ﻳ‪‬ﻔﻬ‪‬ﻢ ﺃﻥ ﺍﻹﻟﻪ ﺍﳊﻖ ﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﰲ ﻗﺎﺩﻳﺎﻥ‪.‬‬
‫ﻭﺃﺧﲑ‪‬ﺍ ﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻧﻪ ﺇﺫﺍ ﺳ ﹶﻜﺖ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻣﻦ ﺑﻴﻨﻬﻢ‬
‫ﺍﳌﺪ‪‬ﻋﻮﻥ ﺑﺘﻠﻘﻲ ﺍﻹﳍﺎﻡ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﺒﺎﻧﺪﻳﺘﺎﺕ ﺍﳍﻨﺪﻭﺱ ﻭﺍﻟﻘﺴﺎﻭﺳﺔ‬
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‫ﺏ ﻫﺆﻻﺀ ﲨﻴﻌ‪‬ﺎ‪ ،‬ﻭﺳﻴﺄﰐ ﻳﻮﻡ ﺗﺜﺒﺖ ﻓﻴﻪ ﻗﺎﺩﻳﺎﻥ‬ ‫ﺖ ﻛ ‪‬ﺬ ‪‬‬ ‫ﺍﳌﺴﻴﺤﻴﻮﻥ ﻓﺴﻴﺜﺒ ‪‬‬
‫ﻕ‪.‬‬
‫ﺑﻠﻤﻌﺎ‪‬ﺎ ﻣﺜﻞ ﺍﻟﺸﻤﺲ ﺃ‪‬ﺎ ﻣﻘ ‪‬ﺮ ﺻﺎﺩ ﹴ‬
‫ﺸﺮﺗﻪ ﻋﻦ ﺁﻳﺔ‬ ‫ﻭﺃﺧﲑ‪‬ﺍ ﻓﻠﹾﻴﻨﺘﺒ ‪‬ﻪ ﻣﻴﺎﻥ ﴰﺲ ﺍﻟﺪﻳﻦ ﺇﱃ ﺃﻥ ﻣﺎ ﻛﺘﺒ‪‬ﻪ ﰲ ﻧ ‪‬‬
‫ﻀ ﹶﻄ ‪‬ﺮ‪ ١‬ﻭﺗﺮﺟ‪‬ﻰ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺮﺟﺎﺀ ﺑﺎﻃﻞ‬ ‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬‫ﹶﺃ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺠﹺﻴ ‪‬‬
‫ﻷﻥ ﻛﻠﻤﺔ ﺍﳌﻀﻄﺮ ﰲ ﻛﻼﻡ ﺍﷲ ﲣﺺ ﺍﳌﺘﻀﺮﺭﻳﻦ ﺍﻟﺬﻳﻦ ﺗﻀﺮﺭﻭﺍ ﺍﺑﺘﻼ ًﺀ‬
‫ﻓﻘﻂ ﻭﻟﻴﺲ ﻋﻘﺎ‪‬ﺑﺎ‪ ،‬ﻭﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻌﺎﻧﻮﻥ ﺁﻻ ‪‬ﻣﺎ ﻋﻘﺎ‪‬ﺑﺎ ﻓﻼ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﻣﺪﻟﻮﻝ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﻣﻦ ﺍﻟﻼﺯﻡ ﺃﻥ ﻳﺴﺘﺠﺎﺏ ﻟﻘﻮﻡ ﻧﻮﺡ ﻭﻟﻘﻮﻡ ﻟﻮﻁ‬
‫ﺙ‪ ،‬ﺑﻞ ﺩﻣ‪‬ﺮﺗ‪‬ﻬﻢ‬‫ﻭﻟﻘﻮﻡ ﻓﺮﻋﻮﻥ ﻭﻏﲑﻫﻢ ﻋﻨﺪ ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﱂ ﳛﺪ ﹾ‬
‫ﻳ ‪‬ﺪ ﺍﷲ ﻭﺃﻫﻠﻜﺘ‪‬ﻬﻢ‪ ،‬ﻭﺇﻥ ﺳﺄﻝ ﻣﻴﺎﻥ ﴰﺲ ﺍﻟﺪﻳﻦ‪ :‬ﺃ‪‬ﻳﺔ ﺁﻳﺔ ﺗﻨﺎﺳﺒﻬﻢ ﺇﺫﻥ؟ ﻗ ﹾﻠﻨﺎ‬
‫ﺇ‪‬ﺎ ﺁﻳ ﹸﺔ ﻣ‪‬ﺎ ‪‬ﺩﻋ‪‬ﺎ ُﺀ ﺍﹾﻟﻜﹶﺎ‪‬ﻓﺮﹺﻳ ‪‬ﻦ ﺇﹺﻻ ﻓ‪‬ﻲ ﺿ‪‬ﻼ ﹴﻝ‪.٢‬‬
‫ﳌﺎ ﻛﺎﻥ ﻣﻦ ﺍﶈﺘﻤﻞ ﺃﻥ ﳜﻄﺊ ﺑﻌﺾ ﺍﻷﻏﺒﻴﺎﺀ ﰲ ﺍﺳﺘﻴﻌﺎﺏ ﻣﺪﻟﻮﻝ ﻫﺬﻩ‬
‫ﺍﻟﻨﺸﺮﺓ ﻟﺬﺍ ﻧﻜﺮ‪‬ﺭ ﺃﺩﺍ ًﺀ ﻟﻮﺍﺟﺐ ﺍﻟﺪﻋﻮﺓ ﺃﻥ ﻫﺬﺍ ﺍﻟﻄﺎﻋﻮﻥ ﺍﳌﺘﻔﺸﻲ ﰲ ﺍﻟﺒﻼﺩ‬
‫ﻟﻴﺲ ﺇﻻ ﺑﺴﺒﺐ ﻭﺣﻴﺪ ﻳﻌﻮﺩ ﺇﱃ ﺭﻓﺾ ﺍﻟﻨﺎﺱ ﳍﺬﺍ ﺍﳌﻮﻋﻮﺩ ﻣﻦ ﺍﷲ؛ ﺍﻟﺬﻱ‬
‫ﻇﻬﺮ ﰲ ﺍﻷﻟﻔﻴﺔ ﺍﻟﺴﺎﺑﻌﺔ ﲝﺴﺐ ﻧﺒﻮﺀﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﺎ ﻭﱂ ﻳﻜﻔﺮ ﺑﻪ ﺍﻟﻨﺎﺱ‬
‫ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻗﺪ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻰ ﻣﺴﻴﺢ ﺍﷲ ﻫﺬﺍ ﺍﻟﺸﺘﺎﺋ ‪‬ﻢ ﻭﻛﻔﹼﺮﻭﻩ ﻭﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ‬
‫ﻭﻓﻌﻠﻮﺍ ﺑﻪ ﻣﺎ ﺷﺎﺀﻭﺍ‪ ،‬ﻟﺬﻟﻚ ﻓﻘﺪ ﺷﺎﺀﺕ ﻏﲑﺓ ﺍﷲ ﺃﻥ ﺗﻨﺒ‪‬ﻬﻬﻢ ﺇﱃ ﻓﻈﺎﻇﺘﻬﻢ‬

‫‪ ١‬ﺍﻟﻨﻤﻞ‪٦٣ :‬‬
‫‪ ٢‬ﻏﺎﻓﺮ‪٥١ :‬‬
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‫ﻫﺬﻩ ﻭﺇﺳﺎﺀ‪‬ﻢ‪ .‬ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺃﻧﺒﺄ ﺍﷲ ﰲ ﺍﻟﺼﺤﻒ ﺍﳌﻘﺪﺳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ‬
‫ﺍﻟﻄﺎﻋﻮﻥ ﺍﻟﻔﺘﺎﻙ ﺳﻮﻑ ﻳﻨـﺰﻝ ﻋﻨﺪ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﻋﻘﺎﺑﺎ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﻟﻨﺎﺱ‬
‫ﺇﻳﺎﻩ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﳌﻘﺮﺭ ﻭﺍﳌﻘﺪﺭ ﺃﻥ ﻳﻨـﺰﻝ ﺍﻟﻄﺎﻋﻮﻥ‪ .‬ﻭﻗﺪ ‪‬ﺳﻤﻲ ﺍﻟﻄﺎﻋﻮﻥ‬
‫ﻃﺎﻋﻮﻧﺎ ﻟﻜﻮﻧﻪ ﺭ ‪‬ﺩﺍ ﻋﻠﻰ ﺍﻟﻄﺎﻋﻨﲔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻳﻨـﺰﻝ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻨﺪ‬
‫ﻃﻌﻨﻬﻢ‪ ،‬ﻭﺍﻟﻄﺎﻋﻮﻥ ﻟﻐ ﹰﺔ "ﺷﺪﻳ ‪‬ﺪ ﺍﻟﻄﻌﻦ"‪ ،‬ﻭﰲ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻄﺎﻋﻮﻥ‬
‫ﻻ ﻳﻨـﺰﻝ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻄﻌﻦ ﻭﺍﻟﺘﺸﻨﻴﻊ ﻭﺇﳕﺎ ﻳﻨـﺰﻝ ﺣﲔ ﻳﺆ ﹶﺫﻯ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﻭﺍﳌﺒﻌﻮﺙ ﻣﻨﻪ ﻣﻦ ‪‬ﻗﺒ‪‬ﻠﻬﻢ ﺃﳝﺎ ﺇﻳﺬﺍﺀ ﻭﻳﻬﺎﻥ‪.‬‬
‫ﻓﻴﺎ ﺃﻋﺰ‪‬ﰐ! ﻟﻴﺲ ﻟﻠﻄﺎﻋﻮﻥ ﻋﻼﺝ ﺳﻮﻯ ﺃﻥ ﺗﺴﺘﺠﻴﺒﻮﺍ ﳍﺬﺍ ﺍﳌﺴﻴﺢ‬
‫ﺑﺈﺧﻼﺹ ﻭﻗﻠﺐ ﺻﺎﺩﻕ‪ ،‬ﻓﻬﺬﺍ ﻋﻼﺝ ﻣﺆﻛﺪ‪ .‬ﻭﲦﺔ ﻋﻼﺝ ﺁﺧﺮ ﺃﻗﻞ ﻣﻨﻪ‬
‫ﺷﺄ‪‬ﻧﺎ ﻭﻫﻮ ﺃﻥ ﳝﺘﻨﻊ ﺍﻟﻨﺎﺱ ﻋﻦ ﺇﻧﻜﺎﺭﻩ ﻭﺃﻥ ﻳﻜﺒﺤﻮﺍ ﺍﻷﻟﺴﻨﺔ ﻣﻦ ﺍﻟﺒﺬﺍﺀﺓ‬
‫ﻭﺇﻃﺎﻟﺔ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻴﻪ ﻭﺃﻥ ﻳﻌﻈﻤﻮﻩ ﰲ ﻗﺮﺍﺭﺓ ﻗﻠﻮ‪‬ﻢ‪ .‬ﺃﻗﻮﻝ ﺻﺪﻗﺎ ﻭﺣ ّﹰﻘﺎ ﺇﻧﻪ‬
‫ﱄ ﻗﺎﺋﻠﲔ‪" :‬ﻳﺎ ﻣﺴﻴﺢ‬ ‫ﻳﺄﰐ ﺯﻣﺎﻥ ﺑﻞ ﻗﺪ ﺣﺎﻥ؛ ﺣﻴﺚ ﻳ‪‬ﻬﺮﻉ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﺇ ﹼ‬
‫ﺖ ﻟﻠﻨﺎﺱ‬ ‫ﺍﳋﻠﻖ ‪‬ﻋﺪﻭﺍﻧﺎ" ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺗﻌﲏ‪ :‬ﻳﺎ ﻣﻦ ﺃﹸﺭﺳ ﹾﻠ ‪‬‬
‫ﺤﺎ ﺍﺷﻔ ‪‬ﻊ ﳌﺮﺿﻨﺎ ﺍﳌﻬﻠﻚ ﻫﺬﺍ‪ .‬ﺛﻘﻮﺍ ﺑﺄﻧﻪ ﻻ ﺷﻔﻴﻊ ﻟﻜﻢ ﺍﻟﻴﻮﻡ ﺳﻮﻯ‬ ‫ﻣﺴﻴ ‪‬‬
‫ﻫﺬﺍ ﺍﳌﺴﻴﺢ ﺑﺎﺳﺘﺜﻨﺎﺀ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺸﻔﻴﻊ ﻟﻴﺲ ﲟﻨﺄﻯ ﻋﻦ‬
‫ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﺑﻞ ﺇﻥ ﺷﻔﺎﻋﺘﻪ ﻟﻴﺴﺖ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﺷﻔﺎﻋﺔ ﺳﻴﺪﻧﺎ ﺍﳌﺼﻄﻔﻰ‬
‫‪ .‬ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺒﺸﺮﻭﻥ ﺑﺎﳌﺴﻴﺤﻴﺔ ﻻ ﺗﺮﺩﺩﻭﺍ ﺍﻵﻥ "ﺭ‪‬ﺑﻨﺎ ﺍﳌﺴﻴﺢ"‪ ،‬ﻭﺍﻧﻈﺮﻭﺍ‬
‫ﺃ ﹼﻥ ﻓﻴﻜﻢ ﺍﻟﻴﻮﻡ ﻣﻦ ﻳﻔﻮﻕ ﺫﻟﻜﻢ ﺍﳌﺴﻴﺢ ﺩﺭﺟ ﹰﺔ‪ .‬ﻭﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺸﻴﻌﺔ ﻻ‬
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‫‪‬ﺗﺼﺮﻭﺍ ﻋﻠﻰ ﺃﻥ ﺳﻴﺪﻧﺎ ﺍﳊﺴﲔ ﻫﻮ ﳐﻠﱢﺼﻜﻢ‪ ،‬ﻷﻧﲏ ﺃﻗﻮﻝ ﺻﺪﹰﻗﺎ ﻭﺣ ‪‬ﻘﺎ‪ :‬ﺇﻥ‬
‫ﻓﻴﻜﻢ ﺍﻟﻴﻮﻡ ﻣ‪‬ﻦ ﻳﻔﻮﻕ ﺫﻟﻜﻢ ﺍﳊﺴﲔ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻗﻮﱄ ﻫﺬﺍ ﻣﻦ ﻋﻨﺪﻱ ﻓﺄﻧﺎ‬
‫ﻛﺎﺫﺏ‪ ،‬ﻟﻜﻨﲏ ﺇﺫﺍ ﻛﻨﺖ ﻣﺪﻋﻮﻣﺎ ﺑﺸﻬﺎﺩﺓ ﻣﻦ ﺍﷲ ﻓﻼ ﺗﺒﺎﺭﺯﻭﺍ ﺍﷲ ﻟﺌﻼ‬
‫ﱄ ﻓﺈﻥ ﺍﻟﻮﻗﺖ ﱂ ﻳ ﹸﻔﺘ‪‬ﻜﻢ ﺑﻌﺪ‪ .‬ﻭﺇﻥ ﺍﻟﺬﻱ ﻳﻠﺠﺄ‬
‫‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﺍ ﻣﻦ ﳏﺎﺭﺑﻴﻪ‪ ،‬ﻭﻓﺮ‪‬ﻭﺍ ﺇ ﹼ‬
‫ﱄ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺃﺷﺒ‪‬ﻬﻪ ﲟﻦ ﻳﺮﻛﺐ ﺍﻟﺴﻔﻴﻨﺔ ﰲ ﻭﺳﻂ ﺍﻟﻄﻮﻓﺎﻥ‪ ،‬ﻟﻜﻦ‬ ‫ﺇﱠ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﺆﻣﻦ ﰊ ﺃﺭﺍﻩ ‪‬ﻳﻠﻘﻲ ﺑﻨﻔﺴﻪ ﰲ ﺍﻟﻄﻮﻓﺎﻥ ﻭﻻ ﳝﻠﻚ ﻣﺎ ‪‬ﻳﺘﻮﱠﻗﻰ ﺑﻪ‪.‬‬
‫ﺇﻧﲏ ﺃﻧﺎ ﺍﻟﺸﻔﻴﻊ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﻫﻮ ﻇ ﱞﻞ ﻟﻠﺸﻔﻴﻊ ﺍﳉﻠﻴﻞ ﺍﻟﺸﺄﻥ ﺍﻟﺬﻱ ﱂ‬
‫ﻳﺼ ‪‬ﺪﻗﻪ ﻋﻤﻴﺎ ﹸﻥ ﺯﻣﺎﻧﻪ ﻭﺍﺯﺩ ‪‬ﺭﻭﻩ ﺃﳝﺎ ﺍﺯﺩﺭﺍﺀ‪ ..‬ﺃﻋﲏ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ﺍﳌﺼﻄﻔﻰ‬
‫‪ .‬ﻟﺬﺍ ﺍﻧﺘﻘﻢ ﺍﷲ ﺍﻵﻥ ﻣﻦ ﺍﳌﺴﻴﺤﻴﲔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺬﻧﺐ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺍﳌﺴﻴﺤﻴﲔ ﻗﺪ ﺍﲣﺬﻭﺍ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺇﳍﺎ ﻭﺃﻃﻠﻘﻮﺍ‬
‫ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﺍﻟﺸﻔﻴ ﹺﻊ ﺍﳊﻘﻴﻘﻲ ﻣﺴﺒ‪‬ﺎﺕ ﻭﺷﺘﺎﺋﻢ ﻭ ﱠﳒﺴﻮﺍ ﺍﻷﺭﺽ‬
‫ﺑﺎﻟﻜﺘﺐ ﺍﳌﺴﻴﺌﺔ‪ .‬ﻓﻘﺪ ﺃﺭﺳﻞ  ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﺴﻴﺤﺎ ﻣﻮﻋﻮﺩﺍ ﺇﺯﺍﺀ ﺫﻟﻚ‬
‫ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﲰ‪‬ﻲ ﺇﳍﺎ‪ ،‬ﻭﺇﻥ ﻫﺬﺍ ﺍﳌﺴﻴﺢ ﺍﻷﺧﲑ ﻳﻔﻮﻕ ﺍﳌﺴﻴﺢ ﺍﻷﻭﻝ ﺷﺄﻧﺎ‬
‫ﲰﻰ ﺍﷲ ﻫﺬﺍ ﺍﳌﺴﻴﺢ ﺍﻵﺧﺮ "ﻏﻼﻡ ﺃﲪﺪ" ﻟﻴﺸﲑ ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭ‪‬‬
‫ﻣﺴﻴﺢ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺧﺎﺩﻡ ﺣﻘﲑ ﻟﺴﻴﺪﻧﺎ ﺃﲪﺪ ‬
‫ﺇﳍﺎ‪ .‬ﺃﻱ ﻣﺎ ﺷﺄﻥ ﻫﺬﺍ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻫﻮ ﺃﻗﻞ ﺩﺭﺟ ﹰﺔ ﻣﻦ ﺧﺎﺩﻡ ﺃﲪﺪ  ﰲ‬
‫ﺍﻟﺘﻘﺮﺏ ﻭﺍﻟﺸﻔﺎﻋﺔ! ﻳﺎ ﺃﻋﺰﺍﺋﻲ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺜﲑ ﻗﻮﱄ ﻫﺬﺍ ﺣﻔﻴﻈ‪‬ﺘﻜﻢ‪ ،‬ﻓﺈﻥ‬
‫ﻛﻨﺘﻢ ﻻ ﺗﻌﺘﱪﻭﻥ ﺧﺎﺩﻡ ﺃﲪﺪ ﻫﺬﺍ ﺍﻟﺬﻱ ﹸﺃﺭﺳﻞ ﻣﺴﻴﺤﺎ ﻣﻮﻋﻮﺩﺍ ﺃﻓﻀ ﹶﻞ ﻣﻦ‬
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‫ﺍﳌﺴﻴﺢ ﺍﻷﻭﻝ ﻭﺗﺼﻔﻮﻧﻪ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺸﻔﻴﻊ ﻭﺍﳌﺨﻠﱢﺺ‪ ،‬ﻓﱪ ‪‬ﻫﻨﻮﺍ ﻋﻠﻰ ﺍﺩﻋﺎﺋﻜﻢ‬
‫ﻫﺬﺍ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻗﺎﻝ ﻋﻦ ﻫﺬﺍ ﺍﳋﺎﺩﻡ ﻷﲪﺪ )(‪" :‬ﺇﻧﻪ ﺁﻭﻯ‬
‫ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻟﻮﻻ ﺍﻹﻛﺮﺍﻡ ﳍﻠﻚ ﺍﳌﻘﺎﻡ"‪ ،‬ﺃﻱ ﺣﻔﻆ ﺍﷲ ﻗﺮﻳﺔ ﻗﺎﺩﻳﺎﻥ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‬
‫ﺇﻇﻬﺎﺭﺍ ﻹﻛﺮﺍﻡ ﻫﺬﺍ ﺍﻟﺸﻔﻴﻊ‪ ،‬ﻭﻫﺎ ﺃﻧﺘﻢ ﺗﺸﺎﻫﺪﻭ‪‬ﺎ ﳏﻤﻴ ﹰﺔ ﻣﻨﺬ ﲬﺲ ﺳﻨﲔ‬
‫ﺖ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻟﻮ ﱂ ﹸﺃ ﹺﺭ ‪‬ﺩ ﺇﻇﻬﺎﺭ ﻋﺰﺓ ﻫﺬﺍ ﺍﳋﺎﺩﻡ ﻷﲪﺪ  ﻭﺇﻛﺮﺍ ‪‬ﻣﻪ‪،‬‬ ‫ﺃﻭ ﺳ ‪‬‬
‫ﺼﻔﻮﻥ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‬ ‫ﻀﺎ‪ .‬ﻛﺬﻟﻚ ﺇﻥ ﻛﻨﺘﻢ ﺗ ‪‬‬‫ﺖ ﺍﻟﺪﻣﺎﺭ ﰲ ﻗﺎﺩﻳﺎﻥ ﺃﻳ ‪‬‬ ‫ﻷﻧﺰﻟ ‪‬‬
‫ﺠﻲ ﻭﺍﳌﺨﻠﹼﺺ ﻭﺍﻟﺸﻔﻴﻊ ﺍﻟﺼﺎﺩﻕ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﻌﻠﻴﻜﻢ ﺃﻥ ﺗﺴ ‪‬ﻤﻮﺍ ﻣﻘﺎﺑﻞ‬ ‫ﺑﺎﳌﻨ ‪‬‬
‫ﻗﺎﺩﻳﺎﻥ ﻣﺪﻳﻨﺔ ﻣﻦ ﻣﺪﻥ‪ ١‬ﺍﻟﺒﻨﺠﺎﺏ ﺑﺄ‪‬ﺎ ﺳ‪‬ﺘﺤﻔﻆ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ ﺑﱪﻛﺔ ﺭﺑﻜﻢ‬
‫ﺍﳌﺴﻴﺢ ﻭﺷﻔﺎﻋﺘﻪ‪ .‬ﻭﺇ ﹾﻥ ﱂ ﺗﻔﻌﻠﻮﺍ ﺫﻟﻚ ﻓﻌﻠﻴﻜﻢ ﺃﻥ ﺗﺘﻔﻜﺮﻭﺍ ﰲ ﺃ ﹼﻥ ﺍﻟﺬﻱ ﱂ‬
‫ﺗﺘﺤﻘﻖ ﺷﻔﺎﻋﺘﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻛﻴﻒ ﻳﺸﻔﻊ ﰲ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ؟ ﻭﻟﻴﺘﺬﻛﺮ ﻣﻴﺎﻥ‬
‫ﺸﺮﺗﻪ ﻟﻦ ﺗﻨﻔﻌﻪ ﺷﻴﺌﺎ ﻭﻟﻦ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﺷﻴﺌﺎ‪ ،‬ﺇﺫ ﻟﻴﺲ ﲦﺔ‬‫ﴰﺲ ﺍﻟﺪﻳﻦ ﺃ ﹼﻥ ﻧ ‪‬‬
‫ﻋﻼﺝ ﺳﻮﻯ ﻣﺎ ﺑ‪‬ﻴﻨ‪‬ﺎﻩ‪ .‬ﻭﻟﻴﺘﺬﻛﺮ ﺃﻧﻪ ﻗﺪ ﺳﺒﻖ ﺃﻥ ﺗﻌ ‪‬ﺮﺽ ﳍﻮﺍﻥ ﻫﻮ ﻭﻣﻨﻈﻤ‪‬ﺘﻪ‬
‫ﻣﻦ ﻗﺒﻞ ﺍﳊﻜﻮﻣﺔ ﺍﻟﺒﺸﺮﻳﺔ ﳌﻌﺎﺭﺿﺘﻬﻢ ﱄ ﺣﲔ ﻃﺎﻟﺒﻮﺍ ﺍﳊﻜﻮﻣﺔ ﲟﻌﺎﻗﺒﺔ‬
‫ﻣﺆﻟﻒ ﻛﺘﺎﺏ ﺃﻣﻬﺎﺕ ﺍﳌﺆﻣﻨﲔ ﻭﻛﻨﺖ ﻗﺪ ‪‬ﻴ‪‬ﺘﻬﻢ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺃﺧﲑﺍ ﺛﺒﺖ‬
‫ﺏ ﺭﺃﻳﻲ‪ ،‬ﻭﺍﻵﻥ ﺃﻳﻀﺎ ﻟﻦ ﻳﺘﺤﻘﻖ ﳍﻢ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ﻣﻦ ﻭﺭﺍﺀ ﺇﺭﺳﺎﻝ‬ ‫ﺻﻮﺍ ‪‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺇﱃ ﺍﳊﻜﻮﻣﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻓﻬﻲ ﻋﺪﳝﺔ ﺍﳉﺪﻭﻯ ﻭﻟﻐﻮ ﻭﺧﺎﻟﻴﺔ ﻣﻦ ﺃﻱ‬

‫‪ ١‬ﳝﻜﻦ ﺃﻥ ﺗﺴﻤﻮﺍ ﻣﺪﻳﻨﺔ "ﻧﺎﺭﻭﻭﺍﻝ" ﺃﻭ "ﺑﺘﺎﻟﻪ" ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ،‬ﻣﻨﻪ‪.‬‬

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‫ﺗﺄﺛﲑ ﻣﺜﻞ ﺳﺎﺑﻘﺘﻬﺎ‪ ،‬ﻭﺍﳌﺬﻛﺮﺓ ﺍﳊﻘﺔ ﻫﻲ ﺗﻠﻚ ﺍﻟﱵ ﺃﻋﺪﺩ‪‬ﺗﻬﺎ ﺃﻧﺎ ﻭﻟﻦ ﲡﺪﻭﺍ‬
‫ﺑﺪﺍ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ‪‬ﺎ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪.‬‬
‫‪"١‬ﻛ ﱡﻞ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻌﺎﻗﻞ ﻓﺈﳕﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻐﱯ ﺃﻳﻀﺎ‪ ،‬ﻟﻜﻦ ﺑﻌﺪ ﻣﻮﺍﺟﻬﺔ‬
‫ﺍﳋﺰﻱ ﻭﺍﳍﻮﺍﻥ ﺍﻟﺸﺪﻳﺪﻳﻦﹺ‪".‬‬
‫ﺇﻥ ﺍﻟﻔﺮﺻﺔ ﺳﺎﳓﺔ ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﺣﺴﻦ ﺍﻷﻣﺮﻭﻫﻲ ﻟﻴﺒﺎﺭﺯﱐ‪ .‬ﻭﻟﻘﺪ ﲰﻌﻨﺎ ﺃﻧﻪ‬
‫ﻕ ﻛﺜﲑﺓ ﳊﻤﺎﻳﺔ ﻣﻌﺘﻘﺪﺍﺗﻪ ﺍﻟﺸﺮﻛﻴﺔ ﻣﺜﻞ ﺍﳌﺸﺎﻳﺦ ﺍﻵﺧﺮﻳﻦ ﻟﻴﻨﻘﺬ‬ ‫ﻳﺘﻜﺒﺪ ﻣﺸﺎ ‪‬‬
‫ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻣﻦ ﺍﳌﻮﺕ ﺑﺄﻳ‪‬ﺔ ﻭﺳﻴﻠﺔ ﳑﻜﻨﺔ ﻟﻜﻲ ﳚﻌﻠﻪ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺈﻧﺰﺍﻟﻪ‬
‫ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺮﺓ ﺃﺧﺮﻯ‪ .‬ﻭﺇﻧﻪ ﻳﺴﺘﺎﺀ ﻣﻦ ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‬
‫ﺍﳌﺮﺣﻮﻣﺔ ﻭﻓﻖ ﻣﻨﻄﻮﻕ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ ﻭﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ "ﺇﻣﺎﻣﻜﻢ‬
‫ﻣﻨﻜﻢ" ﻭﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻣﺴﻠﻢ "ﺃ ‪‬ﻣﻜﻢ ﻣﻨﻜﻢ"؛ ﻟﻴﺰﻳﺪ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﶈﻤﺪﻱ ﺍﻟﻨﺒﻮ ﹶﺓ‬
‫ﺍﶈﻤﺪﻳﺔ ﺷﺄﻧﺎ ﻭﺗﺄﻟﻘﺎ ﰲ ﺍﻟﻌﺎﱂ ﺑﻈﻬﻮﺭﻩ ﻣﻘﺎﺑﻞ ﺍﳌﺴﻴﺢ ﺍﳌﻮﺳﻮﻱ‪.‬‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ ﺑﻞ ﻳﺮﻳﺪ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﻣﺜﻞ ﺇﺧﻮﺗﻪ ﺃﻥ ﻳﻨـﺰﻝ ﺍﳌﺴﻴﺢ‬
‫ﺍﺑﻦ ﻣﺮﱘ ﻧﻔﺴﻪ ﻣﺮﺓ ﺛﺎﻧﻴﺔ‪ -‬ﺍﻟﺬﻱ ﻗﺪ ﻏﺎﺹ ﰲ ﻭﺣﻞ ﺍﻟﻀﻼﻝ ‪ ٥٠٠‬ﻣﻠﻴﻮﻥ‬
‫ﺷﺨﺺ ﺑﺎﲣﺎﺫﻩ ﺇﳍﹰﺎ‪ -‬ﻭﺍﺿ ‪‬ﻌﺎ ﻳﺪﻳﻪ ﻋﻠﻰ ﺃﻛﺘﺎﻑ ﺍﳌﻼﺋﻜﺔ ﻟﻜﻲ ﻳﻘﺪﻡ ﻣﺸﻬﺪﺍ‬
‫ﺟﺪﻳﺪﺍ ﻟﻸﻟﻮﻫﻴﺔ‪ ،‬ﻭﻳﻀﻢ ‪ ٥٠٠‬ﻣﻠﻴﻮﻥ ﺁﺧﺮﻳﻦ ﺇﱃ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﻫﻢ‪ ،‬ﻷﻧﻪ ﱂ‬
‫ﻳﺮﻩ ﺃﺣﺪ ﺻﺎﻋﺪﺍ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻴﺼﺪﻕ ﻋﻠﻴﻪ ﻣﻌﲎ ﺍﳌﺜﻞ ﺍﻟﻔﺎﺭﺳﻲ‪" :‬ﻻ ﻳﻄﲑ‬
‫ﺍﳌﺸﺎﻳ ‪‬ﺦ‪ ،‬ﻟﻜ ‪‬ﻦ ﻣﺮﻳﺪﻳﻬﻢ ﺟﻌﻠﻮﻫﻢ ﻳﻄﲑﻭﻥ"‪ .‬ﺃﻣﺎ ﺍﻵﻥ ﻓﺴﲑﺍﻩ ﺍﻟﻌﺎﱂ ﺑﺄﺳﺮﻩ‬

‫‪ ١‬ﻣﺜﻞ ﻓﺎﺭﺳﻲ ﻣﺘﺮﺟ‪‬ﻢ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻧﺎﺯﻻ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﻊ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺳﻮﻑ ﳛﺎ ﹺﺟﺞ ﺍﻟﻘﺴﺎﻭﺳ ﹸﺔ ﺍﳌﺸﺎﻳ ‪‬ﺦ ﻗﺎﺋﻠﲔ‪:‬‬
‫ﺃﱂ ﻧﻘﹸﻞ ﻟﻜﻢ ﺇﻧﻪ ﻫﻮ ﺍﻹﻟﻪ؟ ﺇﱃ ﺃﻳﻦ ﺳﻴﺆﻭﻝ ﻣﺂ ﹸﻝ ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‬
‫ﺍﻟﻨﺤﺲ؟ ﻭﻫﻞ ﺳﻴﺒﻘﻰ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺪﻧﻴﺎ؟ ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻜﺎﺫﺑﲔ‪ .‬ﻟﻘﺪ‬
‫ﺟﻌﻠﻮﺍ ﺍﳌﺪﻓﻮﻥ ﰲ ﺣﺎﺭﺓ ﺧﺎﻧﻴﺎﺭ ﰲ ﺳﺮﻳﻨﻐﺮ ﻇﻠﻤﺎ ﻣﻨﻬﻢ ﻳﺘﺒ ‪‬ﻮﺃ ﺍﻟﺴﻤﺎ َﺀ ﺑﻐﲑ‬
‫ﺣﻖ‪ ،‬ﻓﻤﺎ ﺃﺷﻨﻌﻪ ﻣﻦ ﻇﻠﻢ! ﻻ ﺷﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻣﻊ‬
‫ﺍﻟﺘﺰﺍﻣﻪ ﺑﺎﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﺳ‪‬ﻨﻬﺎ‪ ،‬ﻟﻜﻨﻪ ﻟﻦ ﻳﺒﻌﺚ ﻣﺮﺓ ﺃﺧﺮﻯ ﺭﺟﻼ ﺃﻫﻠﻜﺖ ﺍﻟﻌﺎ ﹶﱂ‬
‫ﻓﺘﻨﺘ‪‬ﻪ ﺍﻷﻭﱃ‪ .‬ﻫﻞ ﻳﻌﺮﻑ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ‪ -‬ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﺻﺪﻗﺎ ُﺀ ﺍﻹﺳﻼﻡ‬
‫ﺍﻟﺴﻔﻬﺎ ُﺀ‪ -‬ﻛﻢ ﺩﻋﻤﺖ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﳌﺴﻴﺤﻴﲔ؟ ﻭﺍﻵﻥ ﻻ ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﻳﻬﺐ ﺍﺑﻦ ﻣﺮﱘ ﻋﻈﻤﺔ ﺟﺪﻳﺪﺓ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻗﺪ ﺍﺳﺘﺎﺀ ﳌﺎ ﺟﺮﻯ ﺣﱴ ﺍﻵﻥ ﻣﻦ‬
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‫ﺱ؟‬‫ﺖ ﻟ‪‬ﻠﻨ‪‬ﺎ ﹺ‬
‫ﺖ ﹸﻗ ﹾﻠ ‪‬‬
‫ﺇﻃﺮﺍﺀ ﺍﳌﺴﻴﺢ ﻭﺗﻘﺮﻳﻈﻪ‪ .‬ﻭﻟﺬﻟﻚ ﺳﻴﻘﻮﻝ ﻟﻪ‪ :‬ﹶﺃﹶﺃ‪‬ﻧ ‪‬‬
‫ﻭﺇﻥ ﺍﻟﺘﻄﻠﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻵﻥ ﻟﺘﺮﱡﻗﺐ ﻧﺰﻭﻝ ﺍﺑﻦ ﻣﺮﱘ ﹶﻟﻤﻦ ﺍﻟﺴﻔﺎﻫﺔ‬
‫ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﻏﲑ ﺃﻥ ﲨﻴﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﺍﻋﺘﻘﺪﻭﺍ ﺑﻨـﺰﻭﻝ ﺍﺑﻦ ﻣﺮﱘ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬
‫ﻗﺒﻠﻲ ﺑﻨﺎﺀ ﻋﻠﻰ ﺧﻄﺄ ﰲ ﺍﺟﺘﻬﺎﺩﻫﻢ ﻣﻌﺬﻭﺭﻭﻥ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻻ ﻧﺴﻲﺀ‬
‫ﺇﻟﻴﻬﻢ ﺇﺫ ﱂ ﻳﻜﻦ ﰲ ﻧ‪‬ﻴﺎ‪‬ﻢ ﺃﻱ ﻓﺴﺎﺩ‪ ،‬ﻓﻘﺪ ﺃﺧﻄﺄﻭﺍ ﲟﻘﺘﻀﻰ ﺑﺸﺮﻳﺘﻬﻢ‪ ،‬ﻋﻔﺎ‬
‫ﺍﷲ ﻋﻨﻬﻢ‪ .‬ﺇ‪‬ﻢ ﱂ ﻳﺆ‪‬ﺗﻮﺍ ﻋﻠ ‪‬ﻤﺎ ﻭﻛﺎﻥ ﺧﻄﺄﻫﻢ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ﻣﺜﻞ ﺧﻄﺄ‬
‫ﺳﻴﺪﻧﺎ ﺩﺍﻭﺩ  ﺍﻟﺬﻱ ﺻﺪﺭ ﻣﻨﻪ ﰲ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﻗﻀﻴﺔ ﻏﻨﻢ ﺍﻟﻘﻮﻡ‪ ،‬ﻟﻜﻦ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻓﻬ‪‬ﻢ ﳒﻠﻪ ﺳﻠﻴﻤﺎﻥ‪ .‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﻛﺘﺎﺏ‬

‫‪ ١‬ﺍﳌﺎﺋﺪﺓ‪١١٧ :‬‬
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‫ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻗﺒﻞ ‪ ٢٢‬ﻋﺎﻣﺎ ﻣﻦ ﺍﻟﻴﻮﻡ‪" :‬ﻓﻔ ‪‬ﻬﻤﻨﺎﻫﺎ ﺳﻠﻴﻤﺎﻥ" ﻭﻫﺬﺍ‬
‫ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ ﻳﻌﲏ‪ -‬ﻛﻤﺎ ﻳﺘﺒﲔ ﻣﻦ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ "ﺍﻟﱪﺍﻫﲔ"‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ‪ -‬ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﺳﻴﻌﺘﺮﺿﻮﻥ ﻗﺎﺋﻠﲔ‪ :‬ﻫﻞ ﻛﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ‬
‫ﺍﻟﻘﺪﺍﻣﻰ ﻳﺪﺭﻛﻮﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻣﺎ ﺗﺴﺘﺸﻔﻪ ﺃﻧﺖ؟ ﻓﲑ ‪‬ﺩ ﺍﷲ ﻋﻠﻰ‬
‫ﺫﻟﻚ ﻭﻳﻘﻮﻝ‪ :‬ﻧﻌﻢ ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻀﺒﻂ ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﺍﳌﺴﺘﺒﻌﺪ‪ ،‬ﻭﺫﻟﻚ‬
‫ﻷﻥ ﻋﻠﻤﺎﺀﻛﻢ ﻟﻴﺴﻮﺍ ﺃﻧﺒﻴﺎﺀ ﻭﻗﺪ ﺃﺧﻄﺄ ﺩﺍﻭﺩ‪ -‬ﻭﻫﻮ ﻧﱯ‪ -‬ﰲ ﺍﲣﺎﺫ ﺫﻟﻚ‬
‫ﺍﻟﻘﺮﺍﺭ‪ ،‬ﰒ ﻓﻬ‪‬ﻢ ﺍﷲ ﺍﻟﻘﻀﻴ ﹶﺔ ﺍﺑ‪‬ﻨﻪ ﺳﻠﻴﻤﺎ ﹶﻥ‪ .‬ﻓﺈﻥ ﺳﻠﻴﻤﺎﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﺟ‪‬ﻌﻞ‬
‫ﻣﺴﻴﺤﺎ ﻣﻮﻋﻮﺩﺍ ﻋﻠﻰ ﺻﻮﺍﺏ ﻣﻘﺎﺑﻞ ﻋﻠﻤﺎﺋﻜﻢ ﻛﻤﺎ ﺃﻥ ﺳﻠﻴﻤﺎﻥ ﺍﻟﻨﱯ ﻛﺎﻥ‬
‫ﺻﺎﺋﺒﺎ ﰲ ﺫﻟﻚ ﺍﻟﻘﺮﺍﺭ ﺇﺯﺍﺀ ﺃﺑﻴﻪ ﺳﻴﺪﻧﺎ ﺩﺍﻭﺩ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺣﺴﻦ ﻻ ﻳﺮﺗﺪﻉ ﺑﺄﻱ ﺷﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ‪ ،‬ﻓﻘﺪ‬
‫ﺁﻥ ﺍﻷﻭﺍﻥ ﺃﻥ ﻳﺪﺭﻙ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﺮﺍﺭ ﺍﻟﺴﻤﺎﻭﻱ؛ ﺃﻱ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﳊﻘﻴﻘﺔ‬
‫ﻳﻌﺪ‪‬ﱐ ﻛﺎﺫﺑﺎ ﻭﻳﺮﻯ ﺇﳍﺎﻣﺎﰐ ﺍﻓﺘﺮﺍ َﺀ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﻳﻌﺘﱪﻫﺎ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻓﺎﻟﻄﺮﻳﻖ‬
‫ﺕ ﺃﻧﺎ ﺑﻌﺪ‬
‫ﺍﻷﺳﻬﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﺸﺮ ﻣﺜﻼ ﻧﺒﻮﺀﺓ "ﺇﻧﻪ ﺁﻭﻯ ﺃﻣﺮﻭﻫ ‪‬ﻪ" ﻛﻤﺎ ﻧﺸﺮ ‪‬‬
‫ﺗﻠﻘﻲ ﺍﻟﻮﺣﻲ ﻣﻦ ﺍﷲ "ﺇﻧﻪ ﺁﻭﻯ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻟﻮﻻ ﺍﻹﻛﺮﺍﻡ ﳍﻠﻚ ﺍﳌﻘﺎﻡ"‪ .‬ﻭﻣﻦ‬
‫ﺳﻨﺔ ﺍﷲ  ﺃﻧﻪ ﻳﺴﻤﻊ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻟﻜﻦ ‪‬ﻣﻦ ﺃﻱ ﺃﻧﻮﺍﻉ ﺍﳌﺆﻣﻨﲔ ﻫﺬﺍ ﺍﻟﺬﻱ‬
‫ﻻ ﻳﺴﺘﺠﺎﺏ ﺩﻋﺎﺅﻩ ﺑﻴﻨﻤﺎ ﻳﺴﺘﺠﺎﺏ ﻣﻘﺎﺑﹶﻠﻪ ﺩﻋﺎﺀ ﻣﻦ ﻳﺴﻤﻴﻪ ﺩﺟﺎﻻ‬
‫ﻭﻣﻠﺤﺪﺍ ﻭﻣﻔﺘﺮﻳﺎ؟‬
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‫ﻓﻜﻤﺎ ﺍﺳﺘﺠﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺩﻋﻮﺍﰐ ﻭﻭﻋﺪﱐ ﺑﺄﻧﻪ ﺳﻴﺤﻔﻆ ﻗﺎﺩﻳﺎﻥ ﻣﻦ‬
‫ﺍﻟﺒﻮﺍﺭ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﱃ ﻣﻮﺕ ﺍﻟﻨﺎﺱ ﻛﺎﻟﻜﻼﺏ ﺑﺎﻟﻄﺎﻋﻮﻥ ﻭﻳﻔﺮﺽ ﺍﻟﺘﺸﺮﺩ‬
‫ﻭﺍﻻﻧﺘﺸﺎﺭ‪ ،‬ﻛﺬﻟﻚ ﻳﺘﻌﲔ ﻋﻠﻰ ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺣﺴﻦ ﺃﻥ ﻳﺘﻀﺮﻉ ﻭﻳﺒﺘﻬﻞ ﺇﱃ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺘﻠﻘﻰ ﻣﻨﻪ ﻭﻋﺪﺍ ﲝﻤﺎﻳﺔ ﺃﻣﺮﻭﻫﺔ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‪ .‬ﻭﳝﻜﻦ ﺃﻥ ﻳﻨﺎﻝ‬
‫ﺩﻋﺎﺅﻩ ﻋﻨﺪ ﺍﷲ ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻷﻥ ﺍﻟﻄﺎﻋﻮﻥ ﻣﺎ ﺯﺍﻝ ﻋﻠﻰ ‪‬ﺑﻌﺪ ‪ ٢٠٠‬ﻣﻴﻞ ﻣﻦ‬
‫ﺃﻣﺮﻭﻫﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﳚﺘﺎﺡ ﺍﻟﻘﺮﻯ ﻭﺍﳌﺪﻥ ﻣﻦ ﺟﻬﺎﺕ ﻗﺎﺩﻳﺎﻥ ﺍﻷﺭﺑﻌﺔ ﻭﻋﻠﻰ ﺑ‪‬ﻌﺪ‬
‫ﻣﻴﹶﻠﲔ ﻓﻘﻂ‪ ،‬ﻭﻫﺬﺍ ﺳﺒﺎﻕ ﺑﻴ‪‬ﻦ ﻳﺘﻀﻤﻦ ﻟﻠﻨﺎﺱ ﺧﲑﺍ‪ ،‬ﻭﻳﻀﻤﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ‬
‫ﺍﻟﺼﺪﻕ ﻭﺍﻟﻜﺬﺏ ﺃﻳﻀﺎ‪ .‬ﻭﺫﻟﻚ ﻷﻧﻪ ﻟﻮ ﻣﺎﺕ ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺣﺴﻦ ﻧﺘﻴﺠﺔ‬
‫ﺍﻟﻠﻌﺎﻥ‪ ،‬ﻓﻠﻦ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﻣﻮﺗﻪ ﺃﻳ‪‬ﺔ ﻣﻨﻔﻌﺔ ﻷﻣﺮﻭﻫﺔ‪ ،‬ﻟﻜﻨﻪ ﺇﺫﺍ ﲤﻜﻦ ﻣﻦ ﺃﺧﺬ‬
‫ﺍﻟﻌﻬﺪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﲝﻤﺎﻳﺔ ﺃﻣﺮﻭﻫﺔ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ ﻣﻦ ﺃﺟﻞ ﻣﺴﻴﺤﻪ ﺍﳋﻴﺎﱄ‪،‬‬
‫ﻓﺤﻴﻨﺌﺬ ﻟﻦ ﻳﺴﺠﻞ ﻋﻠﻰ ﻣﻨﺎﻓﺴﻪ ﺍﻻﻧﺘﺼﺎ ‪‬ﺭ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺳﺘﻜﻮﻥ ﻟﻪ ﻣ‪‬ﻨ ﹲﺔ ﻋﻠﻰ‬
‫ﺃﻫﻞ ﺃﻣﺮﻭﻫﺔ ﺃﻳﻀﺎ‪ ،‬ﻟﺪﺭﺟﺔ ﺃ ﹾﻥ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ ﺃﺩﺍﺀ ﺷﻜﺮﻩ‪ .‬ﻭﻣﻦ ﺍﳌﻨﺎﺳﺐ‬
‫ﺃﻥ ﻳﻨﺸﺮ ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﳌﺒﺎﻫﻠﺔ ﺑﺈﻋﻼﻥ ﻣﻄﺒﻮﻉ ﰲ ﻣﺪﻯ ‪ ١٥‬ﻳﻮﻣﺎ ﻣﻦ‬
‫ﺻﺪﻭﺭ ﻣﻨﺸﻮﺭﻱ ﻫﺬﺍ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﻨﺺ ﺫﻟﻚ ﺍﻹﻋﻼﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫"ﺃﻧﺸﺮ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻣﻘﺎﺑﻞ ﻣﺮﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ ﺑﺄﻧﻪ ﺍﳌﺴﻴﺢ‬
‫ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻭﺃﻋﻠﻦ ﺃﻧﺎ ﺍﳌﺆﻣﻦ ﻣﺘﻮﻛﻼ ﻋﻠﻰ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﺃﻭ ﺑﺘﻠﻘﻲ ﺍﻟﻮ ‪‬ﺣﻲ‬
‫ﻣﻦ ﺍﷲ ﺃﻭ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺑﺄﻥ ﺃﻣﺮﻭﻫﺔ ﺳﻮﻑ ﺗﺒﻘﻰ ﰲ ﻣﺄﻣﻦ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ ﻗﻄﻌ‪‬ﺎ‪،‬‬
‫ﺃﻣﺎ ﻗﺎﺩﻳﺎﻥ ﻓﺴﺘﺘﻌﺮﺽ ﻟﻪ ﻳﻘﻴﻨﺎ‪ ،‬ﻷ‪‬ﺎ ﻣﺴﻜﻦ ﺍﳌﻔﺘﺮﻱ‪".‬‬
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‫ﺖ ﰲ ﺍﻟﻘﻀﻴﺔ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﺣﱴ ﺍﻟﺸﺘﺎﺀ ﺍﻟﻘﺎﺩﻡ‬ ‫ﻭﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻳ‪‬ﺒ ‪‬‬
‫ﺃﻭ ﻋﻠﻰ ﺍﳊﺪ ﺍﻷﻗﺼﻰ ﺇﱃ ﺍﻟﺸﺘﺎﺀ ﺑﻌﺪ ﺍﻟﻘﺎﺩﻡ ﺃﻭ ﺑﻌﺪﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻄﺎﻋﻮﻥ‬
‫ﺳﻴﺒﺪﺃ ﺑﺎﻟﺘﺮﺍﺟﻊ ﻣﻦ ﺷﻬﺮ ﻣﺎﻳﻮ‪/‬ﺃﻳﺎﺭ ﲝﺴﺐ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﺘﺒﺪﺃ ﺃﻳﺎ ‪‬ﻡ‬
‫ﺻﻴﺎﻡ ﺍﷲ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻣﻦ ﺍﳌﺮﺟﺢ ﺃﻥ ‪‬ﻳﻔﻄﺮ ﺍﷲ ﰲ ﺑﺪﺍﻳﺔ ﺷﻬﺮ ﻧﻮﻓﻤﱪ‪/‬ﺗﺸﺮﻳﻦ‬
‫ﺍﻟﺜﺎﱐ ﺳﻨﺔ ‪ .١٩٠٢‬ﻭﺳﻴﺘﺒﲔ ﻋﻨﺪ ﻫﺬﺍ ﺍﻹﻓﻄﺎﺭ ﲜﻼﺀ ‪‬ﻣﻦ ﻭﻗﻊ ﰲ ﻗﺒﻀﺔ‬
‫ﻣﹶﻠﻚ ﺍﳌﻮﺕ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺒﻨﺠﺎﺏ ﺃﻗﺮﺏ ﺇﱃ ﻣﺴﻜﻦ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪،‬‬
‫ﻭﺃﻭ ﹸﻝ ﻣ‪‬ﺨﺎ ﹶﻃﺒﹺﻴﻪ ﻫﻢ ﺃﻫﻞ ﺍﻟﺒﻨﺠﺎﺏ‪ ،‬ﻓﺎﺑﺘﺪﺃﺕ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺃﻭﻝ ﺍﻷﻣﺮ ﻣﻦ‬
‫ﺍﻟﺒﻨﺠﺎﺏ‪ .‬ﻟﻜﻦ ﺃﻣﺮﻭﻫﻪ ﻟﻴﺴﺖ ﺑﻌﻴﺪﺓ ﻋﻦ ﻣﺘﻨﺎﻭﻝ ﳘﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻟﺬﺍ‬
‫ﺲ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ -‬ﻗﺎﺗ ﹸﻞ ﺍﻟﻜﻔﺎﺭ‪ -‬ﺃﻣﺮﻭﻫ ‪‬ﻪ ﺃﻳﻀﺎ‪،‬‬
‫ﻣﻦ ﺍﳌﺆﻛﺪ ﺃﻥ ‪‬ﻳﺪﺭﻙ ﻧ ﹶﻔ ‪‬‬
‫ﻭﻫﺬﺍ ﲢ ّ‪‬ﺪ ﻣﲏ ﻭﺍﺩ‪‬ﻋﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﻄﺎﻉ ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺣﺴﻦ ﺃﻥ ﻳﻌﺼﻢ ﺃﻣﺮﻭﻫﻪ ﺑﻌﺪ ﺻﺪﻭﺭ ﻫﺬﺍ‬
‫ﺍﻹﻋﻼﻥ ﻣﻨﻪ‪ -‬ﺍﻟﺬﻱ ﺳﻴﻨﺸﺮﻩ ﻣﻘﺮﻭﻧﺎ ﺑﺎﳊﻠﻒ‪ -‬ﰒ ﻣﻀﻰ ﻋﻠﻴﻬﺎ ﻓﺼﻮﻝ‬
‫ﺖ ﻣﻦ ﺍﷲ‪ .‬ﻭﺃﻱ ﺣﻜﻢ ﺃﻭﺿﺢ‬ ‫ﺷﺘﺎﺀ ﺛﻼﺛﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﺑﺄﻣﻦ ﻭﺳﻼﻡ‪ ،‬ﻓﻠﺴ ‪‬‬
‫ﻭﺃﻧﺴﺐ ﻣﻦ ﻫﺬﺍ؟‬
‫ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻗﻮﻝ ﺣﺎﻟﻔﺎ ﺑﺎﷲ ﺑﺄﱐ ﺃﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﺗﻨﺒﺄ ﺍﻷﻧﺒﻴﺎ ُﺀ‬
‫ﺑﻈﻬﻮﺭﻩ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﺍﳋﱪ ﻋﲏ ﻭﻋﻦ ﺯﻣﺎﱐ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﺑﺄﻥ‬
‫ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺳﻴﺤﺪﺛﺎﻥ ﰲ ﺍﻟﺴﻤﺎﺀ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻟﻄﺎﻋﻮﻥ ﺳﻴﺠﺘﺎﺡ ﺍﻷﺭﺽ‪ .‬ﻭﻣﻦ ﻣﻌﺠﺰﺍﰐ ﺃﻧﻪ ﺇﺫﺍ ﺣﻠﻒ ﺃﺣﺪ ﻣﻦ‬
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‫ﻣﻌﺎﺭﺿ ‪‬ﻲ ﺍﻟﺴﺎﻛﻨﲔ ﰲ ﺃﻣﺮﻭﻫﺔ ﺃﻭ ﰲ ﺃﻣﺮﺗﺴﺮ ﺃﻭ ﰲ ﺩﳍﻲ ﺃﻭ ﰲ ﻛﻠﻜﻮﺗﺎ‬
‫ﺃﻭ ﰲ ﻻﻫﻮﺭ ﺃﻭ ﰲ ﻏﻮﻟﺮﻩ ﺃﻭ ﰲ ﺑﻄﺎﻟﻪ ﺑﺄﻥ ﺍﳌﻜﺎﻥ ﺍﻟﻔﻼﱐ ﺳﻮﻑ ﻳﺴﻠﻢ‬
‫ﻭﻳﻨﺠﻮ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‪ ،‬ﻓﺄﻧﺎ ﺃﺅﻛﺪ ﺑﺪﻭﺭﻱ ﺃﻧﻪ ﺳﻴﺘﻌﺮﺽ ﺣﺘﻤﺎ ﻟﻠﻄﺎﻋﻮﻥ‪،‬‬
‫ﻷﻧﻪ ﺃﺑﺪﻯ ﺗﺼﺮﻓﺎ ﻣﺴﻴﺌﺎ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﻋﻼ‪ .‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﻳﻘﺘﺼﺮ ﻋﻠﻰ‬
‫ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺣﺴﻦ ﻓﻘﻂ ﺑﻞ ﻗﺪ ﺁﻥ ﺃﻭﺍﻥ ﺍﳌﻮﺍﺟﻬﺔ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻓﻜﻞ ﻣﻦ ﳛﺴﺒﲏ ﻛﺎﺫﺑﺎ ﻣﺜﻞ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻣﻬﺮ‬
‫ﻋﻠﻲ ﺍﻟﻐﻮﻟﺮﻭﻱ ﺍﻟﺬﻱ ﻗﺪ ﺻ ‪‬ﺪ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‪ ،‬ﻭﻋﺒﺪ‬
‫ﺍﳉﺒﺎﺭ ﻭﻋﺒﺪ ﺍﳊﻖ ﻭﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻐﺰﻧﻮﻱ‪ -‬ﺍﻟﺬﻱ ﻳ ‪‬ﺪﻋﻲ ﺗﻠ ﹼﻘﻲ ﺍﻟﻮﺣﻲ ﻣﻦ‬
‫ﺍﷲ‪ -‬ﻭﻫﻢ ﻣﻦ ﲨﺎﻋﺔ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﺍﳌﻨﺸﻲ ﺇﳍﻲ ﲞﺶ ﺍﶈﺎﺳﺐ ﺍﻟﺬﻱ‬
‫ﺟﻌﻞ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﺳ‪‬ﻴﺪﺍ ﺑﺎﺩﻋﺎﺀ ﺗﻠﻘﻲ ﺍﻟﻮﺣﻲ ﻣﻦ ﺍﷲ ﺿﺪﻱ‪ ،‬ﻭﱂ‬
‫ﻳﺘﻘﺰﺯ ﻣﻦ ﺍﻟﻜﺬﺏ ﺍﻟﺼﺮﻳﺢ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻧﺬﻳﺮ ﺣﺴﲔ‬
‫ﺍﻟﺪﻫﻠﻮﻱ ﺍﻟﻈﺎﱂ ﺑﻄﺒﻌﻪ ﻭﺍﻟﺬﻱ ﺃﺳﺲ ﺍﻟﺘﻜﻔﲑ‪ ..‬ﻳﺘﺤﺘﻢ ﻋﻠﻰ ﲨﻴﻊ ﻫﺆﻻﺀ‬
‫ﺃﻥ ﳛﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺷﺮﻑ ﺇﳍﺎﻣﺎ‪‬ﻢ ﻭﺇﳝﺎ‪‬ﻢ ‪‬ﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻭﻳﻨﺸﺮﻭﺍ ﺇﻋﻼﻧﺎ ﺑﺄﻥ‬
‫ﻣﺪ‪‬ﻢ ﺳﺘ‪‬ﻌﺼ‪‬ﻢ ﻣﻦ ﺍﻟﻄﺎﻋﻮﻥ‪ ،‬ﻓﻔﻲ ﺫﻟﻚ ﺗﻜﻤﻦ ﻣﺼﻠﺤﺔ ﺍﻟﺸﻌﺐ ﻭﺍﻟﻨﺼ ‪‬ﺢ‬
‫ﻟﻠﺪﻭﻟﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺇﺛﺒﺎﺕ ﺭﻓﻌﺘﻬﻢ‪ ،‬ﻭﻣﻦ ﰒ ﺳ‪‬ﻴ ‪‬ﻌﺪ‪‬ﻭﻥ ﰲ ﺯﻣﺮﺓ ﺍﻷﻭﻟﻴﺎﺀ‬
‫ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻔﻌﻠﻮﺍ ﻓﻘﺪ ﺧﺘﻤﻮﺍ ﻋﻠﻰ ﻛﺬ‪‬ﻢ ﻭﺍﻓﺘﺮﺍﺋﻬﻢ‪ ،‬ﻭﳓﻦ‬
‫ﺳﻨﻨﺸﺮ ﻋﻦ ﻗﺮﻳﺐ ﰲ ﻫﺬﺍ ﺍﳋﺼﻮﺹ ﺇﻋﻼﻧﺎ ﻣﻔﺼﻼ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬
‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‪.‬‬
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‫ﺇﻋﻼﻥ ﻋﺎﻡ ﻷﻓﺮﺍﺩ ﺟﻤﺎﻋﺘﻲ ﻛﻠﻬﻢ‬

‫ﻋﻦ ﺷﺨﺺ ﻣﻦ ﺳﻜﺎﻥ ﺟﺎﻣﻮﻥ ﻳ‪‬ﺪﻋﻰ "ﺟﺮﺍﻍ ﺩﻳﻦ"‬

‫ﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻗﺪ ﻧﺸﺮ ﺇﻋﻼﻧﺎ ﺃﻭ ﺇﻋﻼﻧﲔ ﻋﻦ ﺍﻟﻄﺎﻋﻮﻥ ﻣﺪﻋﻴﺎ‬

‫ﺗﺄﻳﻴﺪﻩ ﳉﻤﺎﻋﺘﻨﺎ ﻭﺍﻧﻀﻤﺎﻣﻪ ﺇﱃ ﺃﻓﺮﺍﺩ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺒﺎﻳﻌﲔ‪ ،‬ﻓﻘﺪ ﲰﺤﺖ ﻟﻪ‬
‫ﺑﻨﺸﺮﻩ ﻷﱐ ﻛﻨﺖ ﻗﺪ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﺟﺰﺀ ﻣﻨﻪ ﺇﲨﺎﻟﹰﺎ ﻭﱂ ﺃﻃﻠﻊ ﻋﻠﻰ ﺟﺰﺋﻪ‬
‫ﺖ ﻟﻪ ﺑﻨﺸﺮﻩ ﺇﺫ ﱂ ﺃﺭ ﺣﺮﺟﺎ ﰲ ﻧﺸﺮﻩ‪،‬‬ ‫ﺍﻷﺧﲑ ﻭﺍﳌﺜﲑ ﻟﻼﻋﺘﺮﺍﺿﺎﺕ؛ ﻭﲰﺤ ‪‬‬
‫ﻟﻜﲏ ﻣﻊ ﺍﻷﺳﻒ‪ -‬ﺑﺴﺒﺐ ﻛﺜﺮﺓ ﺍﻟﻨﺎﺱ ﻭﺍﻧﺸﻐﺎﻝ ﺑﺎﱄ ﺑﺎﻷﻓﻜﺎﺭ ﺍﻷﺧﺮﻯ‪-‬‬
‫ﱂ ﺃﺳﺘﻄﻊ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﻣﺎ ﺍﻧﻄﻮﻯ ﻋﻠﻴﻪ ﺍﳍﺎﻣﺶ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳋﻄﲑﺓ‬
‫ﻭﺍﻻﺩﻋﺎﺀﺍﺕ ﺍﻟﺴﺨﻴﻔﺔ‪ .‬ﻭﻛﺎﻥ ﲰﺎﺣﻲ ﻟﻪ ﺑﻨﺸﺮﻩ ﻧﺎﲨﺎ ﻋﻦ ﺣﺴﻦ ﺍﻟﻈﻦ‪،‬‬
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‫ﻭﺣﲔ ﻗﺮﺉ ﻋﻠ ‪‬ﻲ ﻟﻴﻠ ﹶﺔ ﺃﻣﺲ ﻣﻘﺎ ﹲﻝ ﺁﺧﺮ ﻟـ "ﺟﺮﺍﻍ ﺩﻳﻦ" ﻧﻔﺴﻪ‪ ،‬ﺃﺩﺭﻛ ‪‬‬
‫ﺃﻧﻪ ﺧ ‪‬ﻄﺮ ﺟﺪﺍ ﻭﺳﺎ ‪‬ﻡ ﻭﺿﺎ ‪‬ﺭ ﻟﻺﺳﻼﻡ ﻭﻣﻠﻲﺀ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ ﺑﺎﻟﻠﻐﻮ‬
‫ﻭﺍﻷﺑﺎﻃﻴﻞ‪ .‬ﻓﻘﺪ ﺍﺩ‪‬ﻋﻰ ﻓﻴﻪ ﺃﻧﻪ ﺭﺳﻮ ﹲﻝ ﺑﻞ ﻣﻦ ﺃﻭﱄ ﺍﻟﻌﺰﻡ ﻣﻦ ﺍﻟﺮﺳﻞ‪.‬‬
‫ﻭﻛﺘﺐ ﺃﻳﻀﺎ ﺃﻥ ﻣﻬﻤﺘﻪ ﲢﻘﻴﻖ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴﲔ ﻭﺇﺯﺍﻟ ﹸﺔ‬
‫ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﳒﻴﻞ‪ ،‬ﻭﺃﻧﻪ ﺳﻮﻑ ﻳﺴﺪﻱ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﻛﺤﻮﺍﺭﻱ‬
‫ﻣﻦ ﺣﻮﺍﺭ‪‬ﻳﻲ ﺍﺑﻦ ﻣﺮﱘ‪ ،‬ﻭﳚﺐ ﺃﻥ ‪‬ﻳﺪﻋﻰ ﺭﺳﻮﻻ‪ .‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻳﻌﺮﻑ ﺃﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﺼﺪﺭ ﺃﻱ ﺑﻴﺎﻥ ﻟﻠﺘﺼﺎﱀ ﻣﻊ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻳﺼﻒ‬
‫ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺑﺄ‪‬ﺎ ﳏﺮﻓﺔ ﻭﻣﺒﺪﻟﺔ ﻭﻧﺎﻗﺼﺔ ﻏﲑ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺍﺳﺘﺄﺛﺮ ﺑﺘﺎﺝ‪ :‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ‬
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‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﺩ‪‬ﻳ‪‬ﻨ ﹸﻜ ‪‬ﻢ‪ .١‬ﻭﳓﻦ ﻧﺆﻣﻦ ﺑﺄﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪ ،‬ﺃﻱ ﺍﻟﺘﻮﺭﺍﺓ‬
‫ﹶﺃ ﹾﻛ ‪‬ﻤ ﹾﻠ ‪‬‬
‫ﻭﺍﻹﳒﻴﻞ ﻟﻴﺴﺖ ﳍﺎ ﺃﻳﺔ ﻗﻴﻤﺔ ﻣﻘﺎﺑﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺃ‪‬ﺎ ﻧﺎﻗﺼﺔ ﻭﳏﺮ‪‬ﻓﺔ ﻭﻣﺒﺪ‪‬ﻟﺔ‪.‬‬
‫ﻭﺍﳋﲑ ﻛﻠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﻗﺒﻞ ‪ ٢٢‬ﺳﻨﺔ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﺇﳍﺎﻡ‪:‬‬
‫"ﻗﻞ ﺇﳕﺎ ﺃﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ﻳﻮﺣ‪‬ﻰ ﺇﱄ ﺃﳕﺎ ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﳋﲑ ﻛﻠﻪ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻻ ﳝﺴ‪‬ﻪ ﺇﻻ ﺍﳌﻄﻬ‪‬ﺮﻭﻥ‪) ".‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﺹ‬
‫‪ ...(٥١١‬ﺃﻱ ﺇﳕﺎ ﻳﺪﺭﻙ ﺣﻘﻴﻘﺘﻪ ﺃﻃﻬﺎﺭ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫ﻭﻋﻦ ﺃﻱ ﻛﺘﺎﺏ ﳚﺐ ﺃﻥ ﻧﺒﺤﺚ ﺩﻭﻥ ﺍﻟﻘﺮﺁﻥ؟ ﻭﻛﻴﻒ ﻧﻌﺪ‪‬ﻩ ﻧﺎﻗﺼﺎ‬
‫ﻭﻗﺪ ﺃﺧ ‪‬ﱪﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ ﻗﺪ ﻣﺎﺕ ‪‬ﺎﺋﻴﺎ ﻭﺍﻹﳒﻴﻞ ﻛﺘﺎﺏ‬
‫ﻣﻴﺖ ﻭﻧﺎﻗﺺ؟ ﻓﺄﻳﻦ ﺍﳌﻴﺖ ﻣﻦ ﺍﳊﻲ؟ ﻓﻼ ﻭﹺﻓﺎﻕ ﻟﻨﺎ ﻣﻊ ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ؛‬
‫ﻓﺈﻧﻪ ﺭﺩﻱﺀ ﻭﺑﺎﻃﻞ ﺑﺄﺳﺮﻩ ﻭﻻ ﻛﺘﺎﺏ ﺍﻟﻴﻮﻡ ﲢﺖ ﺍﻟﺴﻤﺎﺀ ﺳﻮﻯ ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﺍﳊﻤﻴﺪ‪ .‬ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻗﺒﻞ ‪ ٢٢‬ﺳﻨﺔ ﺇﳍﺎﻡ ﻋﲏ ﲡﺪﻭﻧﻪ‬
‫ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٢٤١‬ﻣﻨﻪ ﻭﻫﻮ‪" :‬ﻭﻟﻦ ﺗﺮﺿﻰ ﻋﻨﻚ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺍﻟﻨﺼﺎﺭﻯ‪،‬‬
‫ﻭﺧﺮﻗﻮﺍ ﻟﻪ ﺑﻨﲔ ﻭﺑﻨﺎﺕ ﺑﻐﲑ ﻋﻠﻢ‪ .‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ‪ ،‬ﺍﷲ ﺍﻟﺼﻤﺪ‪ ،‬ﱂ ﻳﻠﺪ‬
‫ﻭﱂ ﻳﻮﻟﺪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺃﺣﺪ‪ .‬ﻭﳝﻜﺮﻭﻥ ﻭﳝﻜﺮ ﺍﷲ ﻭﺍﷲ ﺧﲑ‬
‫ﺍﳌﺎﻛﺮﻳﻦ‪ .‬ﺍﻟﻔﺘﻨﺔ ﻫﻬﻨﺎ ﻓﺎﺻﱪ ﻛﻤﺎ ﺻﱪ ﺃﻭﻟﻮ ﺍﻟﻌﺰﻡ‪ .‬ﻭﻗﻞ ﺭﺏ ﺃﺩﺧﻠﲏ‬
‫ﻣﺪﺧﻞ ﺻﺪﻕ‪ ".‬ﺃﻱ ﻟﻦ ﻳﺘﻢ ﺍﻟﺘﻮﺍﻓﻖ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﺑﺪﺍ‬
‫ﻭﻟﻦ ﻳﺮﺿﻮﺍ ﻋﻨﻚ‪) .‬ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻫﻨﺎ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﻣﺆﻳﺪﻭ ﺍﻷﻧﺎﺟﻴﻞ(‪.‬‬

‫‪ ١‬ﺍﳌﺎﺋﺪﺓ‪٤ :‬‬
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‫ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﻟﻘﺪ ﺧﺮﻗﻮﺍ ﷲ ﺑﻨﺎﺕ ﻭﺑﻨﲔ ﺑﻐﲑ ﺣﻖ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻻ‬
‫ﻳﺪﺭﻭﻥ ﺃﻥ ﺍﺑﻦ ﻣﺮﱘ ﻛﺎﻥ ﺭﺟﻼ ﻣﺘﻮﺍﺿﻌﺎ‪ ،‬ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﳋﻠﻖ ﺷﺨﺼﺎ‬
‫ﳝﺎﺛﻞ ﺍﺑﻦ ﻣﺮﱘ ﺃﻭ ﺃﻓﻀﻞ ﻣﻨﻪ ﻛﻤﺎ ﻓﻌﻞ‪ .‬ﻟﻜﻨﻪ  ﺃﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ‬
‫ﻭﻳﺘﻌﺎﱃ ﻋﻦ ﺍﻟﻮﻻﺩﺓ ﻭﺍﳌﻮﺕ ﻭﻟﻴﺲ ﻟﻪ ﺃﻱ ﻛﻒﺀ‪ .‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ‬
‫ﺍﳌﺴﻴﺤﻴﲔ ﻟـﻤ‪‬ﺎ ﻛﺎﻧﻮﺍ ﻳﺼﺮﺧﻮﻥ ﺑﺄﻋﻠﻰ ﺃﺻﻮﺍ‪‬ﻢ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﻵﺧﺮ‬
‫ﻭﺍﺣﺪ ﻻ ﹺﻧ ‪‬ﺪ ﻟﻪ ﰲ ﺍﻟﺘﻘﺮﺏ ﻭﺍﳉﺎﻩ‪ ،‬ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻧﻈﺮﻭﺍ ﺍﻵﻥ ﺳﺄﺧﻠﻖ ﻟﻪ‬
‫ﻣﺜﻴﻼ ﻳﺘﻔﻮﻕ ﻋﻠﻴﻪ ﻭﻫﻮ ﻏﻼ ‪‬ﻡ ﺃﲪ ‪‬ﺪ ﺃﻱ ﺧﺎﺩﻡ ﺃﲪﺪ )(‪.‬‬
‫‪"١‬ﺇﻥ ﻛﺄﺱ ﺃﲪﺪ ‪‬ﺐ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻣﺎ ﺃﲨ ﹶﻞ ﺍﺳﻢ ﺃﲪﺪ ﻫﺬﺍ‬
‫ﻭﺍﷲ ﺇﻥ ﻣﻘﺎﻡ ﺃﲪﺪ ﻭﻣﺮﻛﺰﻩ ﻭﻣﻜﺎﻧﺘﻪ ﻷﺭﻓﻊ ﻣﻦ ﻣﺎﺋﺔ ﺃﻟﻒ ﻧﱯ‬
‫ﻟﻘﺪ ﺃﻛﻠﻨﺎ ﻣﻦ ﲦﺎﺭ ﺑﺴﺘﺎﻥ ﺃﲪﺪ‪ ،‬ﻭﺇﻥ ﺑﺴﺘﺎﱐ ﻫﻮ ﻛﻼﻡ ﺃﲪﺪ‪.‬‬
‫ﺍﺗﺮﻛﻮﺍ ﺫﻛﺮ ﺍﺑﻦ ﻣﺮﱘ‪ ،‬ﻓﺈﻥ ﻏﻼ ‪‬ﻡ ﺃﲪﺪ ﺃﻓﻀﻞ ﻣﻨﻪ"‬
‫ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﻟﻴﺴﺖ ﺑﻨﺎﺕ ﺃﻓﻜﺎﺭ ﺷﺎﻋﺮ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﺣﻘﺎﺋﻖ ﺛﺎﺑﺘﺔ‪ .‬ﻭﺇﻥ ﱂ‬
‫‪‬ﺗﺜﺒﺖ ﺍﻟﺘﺠﺎﺭﺏ ﻭﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﺰﻣﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺆﻳﺪﱐ ﻭﻳﺪﻋﻤﲏ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺩﻋﻤﻪ ﻻﺑﻦ ﻣﺮﱘ‪ ،‬ﻓﺄﻧﺎ ﻛﺎﺫﺏ ﻣﻔﺘ ﹴﺮ ﳐﺘﻠﻖ‪ .‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﻔﻌﻞ ﻛﻞ‬
‫ﻫﺬﺍ ﱄ‪ ،‬ﺑﻞ ﻟﻨﺒﻴﻪ ﺍﳌﻈﻠﻮﻡ )(‪.‬‬
‫ﻭﺇﻟﻴﻜﻢ ﺍﻵﻥ ﻣﻌﲎ ﺍﳉﺰﺀ ﺍﳌﺘﺒﻘﻲ ﻣﻦ ﺍﻹﳍﺎﻡ‪ :‬ﺇﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺳﻮﻑ ﻳﻜﻴﺪﻭﻥ‬
‫ﻹﻳﺬﺍﺋﻚ ﻭﺳﻴﻜﻴﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺃﻳﺎﻡ ﺑﻼﺀ‪ ،‬ﻗ ﹾﻞ ﺭﺏ ﺃﺩﺧﻠﲏ‬
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‫ﺗﺮﲨﺔ ﺃﺑﻴﺎﺕ ﺃﺭﺩﻳﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬
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‫ﺃﺭﺿﺎ ﻣﻘﺪﺳﺔ‪ ،‬ﻓﻬﺬﻩ ﻫﺠﺮﺓ ﺭﻭﺣﻴﺔ ﻭﺗﻌﲏ‪ -‬ﻭﻻ ﺯﻟﺖ ﺃﻓﻬﻢ‪ -‬ﺃﻥ ﺍﻟﺘﻐﻴﲑ‬
‫ﺳﻴﺤﺪﺙ ﰲ ﺍﻷﺭﺽ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ ﻭﺳﻮﻑ ﺗﺸﺮﻕ ﺍﻷﺭﺽ ﺻﺪﻗﺎ ﻭﺣﻘﺎ‪.‬‬
‫ﻓﻔ ﱢﻜﺮﻭﺍ ﺍﻵﻥ ﺃﻟﻴﺲ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳌﺴﻴﺤﻴﲔ ﺑﻌﺪ ﺍﳌﺸﺮﻗﲔ‪ ،‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﳌﻘﺪﺱ ﺍﻟﺬﻱ ﻧﻌﺪ‪‬ﻩ ﺃﻓﻀﻞ ﺍﳋﻠﻖ ﻳﺼﻔﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺑﺄﻧﻪ ﻣﻔﺘ ﹴﺮ‪ ،‬ﻭﻟﻦ ﻳﺘﺤﻘﻖ‬
‫ﺍﻟﺼﻠﺢ ﺇﻻ ﺇﺫﺍ ﺃﺑﺪﻯ ﻛﻞ ﻓﺮﻳﻖ ﺍﺳﺘﻌﺪﺍﺩﻩ ﻟﻠﺘﺨﻠﻲ ﻋﻦ ﺑﻌﺾ ﺃﻓﻜﺎﺭﻩ‪.‬‬
‫ﻭﻛﻴﻒ ﻳﺘﺄﺗﻰ ﻟﻨﺎ ﺍﻟﺼﻠﺢ ﻣﻊ ﺃﻥ ﺩﻳﻨﻨﺎ ﻭﻛﺘﺎﺑﻨﺎ ﻳﻌ ‪‬ﺪ ﺍﻟﺪﻳ ‪‬ﻦ ﺍﳌﺴﻴﺤﻲ ﳒﺴﺎ‬
‫ﻭﺧﺒﻴﺜﺎ ﺑﺄﻛﻤﻠﻪ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﳊﻖ‪ .‬ﺇﻥ ﻣﺂﻝ ﺍﻟﻌﺪﺍﺀ ﺍﻟﺪﻳﲏ ﺍﻟﺸﺮﺱ ﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ‬
‫ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺻﻠﺤﺎ ﺃﺑﺪﺍ‪ ،‬ﺑﻞ ﺍﳌﺂﻝ ﻫﻮ ﺃﻥ ﻳﻨﻘﺮﺽ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺎﺫﺏ‬
‫ﻕ ﲨﻴ ‪‬ﻊ ﺍﻟﻄﻴﺒﲔ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻋﻨﺪﺋﺬ ﺳﺘﻜﻮﻥ ‪‬ﺎﻳ ﹸﺔ‬ ‫ﻭﻳﻔﲎ ﻭﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺼﺪ ‪‬‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻳﺴﺘﺤﻴﻞ ﺃﻥ ﻧﺘﻔﻖ ﻣﻊ ﺍﳌﺴﻴﺤﻴﲔ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻼ ﻧﺮ ‪‬ﺩ ﻋﻠﻴﻬﻢ‬
‫ﺇﻻ ﺑﺎﻟﻘﻮﻝ ﹸﻗ ﹾﻞ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟﻜﹶﺎ‪‬ﻓﺮ‪‬ﻭ ﹶﻥ * ﻻ ﹶﺃ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ‪ .١‬ﻓﻤﺎ ﺃﺧﺒﺚ‬
‫ﺍﻟﺮﺳﺎﻟ ﹶﺔ ﻫﺬﻩ ﺍﻟﱵ ﺍ ‪‬ﺩﻋﺎﻫﺎ "ﺟﺮﺍﻍ ﺩﻳﻦ"‪ .‬ﻭﳑﺎ ﻳﺜﲑ ﺍﻟﻐﲑﺓ ﺃﻥ ﺍﻟﺮﺟﻞ ﻳﻌ ‪‬ﺪ‬
‫ﻱ ﰒ ﻳﺘﻔﻮﻩ ﺑﻜﻠﻤﺎﺕ ﳒﺴﺔ ﺃﻧﻪ ﺭﺳﻮﻝ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‬ ‫ﻧﻔﺴﻪ ﻣﻦ ﻣﺮﻳﺪ ‪‬‬
‫ﻟﻌﻘﺪ ﺍﻟﺘﺼﺎﱀ ﺑﲔ ﺍﻟﺪﻳﺎﻧﺘﲔ! ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ‪.‬‬
‫ﺃﱏ ﻟﻨﺎ ﺃﻥ ﻧﺘﺼﺎﱀ ﻣﻊ ﺍﳌﺴﻴﺤﻴﺔ ﺍﻟﱵ ﻗﺎﻝ ﺍﷲ ﻋﻨﻬﺎ ﰲ ﻛﻼﻣﻪ ﺍ‪‬ﻴﺪ‪:‬‬
‫ﺽ‪٢‬؟!‬ ‫ﺸ ‪‬ﻖ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺕ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻄ ‪‬ﺮ ﹶﻥ ‪‬ﻣ‪‬ﻨ ‪‬ﻪ ‪‬ﻭ‪‬ﺗ‪‬ﻨ ‪‬‬
‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ‪‬‬
‫‪‬ﺗﻜﹶﺎ ‪‬ﺩ ﺍﻟ ‪‬‬

‫‪ ١‬ﺍﻟﻜﺎﻓﺮﻭﻥ‪٣-٢ :‬‬
‫‪ ٢‬ﻣﺮﱘ‪٩١ :‬‬
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‫ﰒ ﻫﺬﺍ ﺍﻟﺰﻋﻢ‪ -‬ﻣﻊ ﻋﻘﻠﻪ ﺍﻟﻨﺎﻗﺺ ﻭﺇﺩﺭﺍﻛﻪ ﺍﻟﻘﺎﺻﺮ ﻭﻃﻬﺎﺭﺗﻪ ﺍﻟﻨﺎﻗﺼﺔ‪-‬‬
‫ﺑﺄﻧﻪ ﺭﺳﻮﻝ ﺍﷲ؟! ﻣﺎ ﺃﺷﺪ‪‬ﻩ ﻣﻦ ﺍﻧﺘﻬﺎﻙ ﳊﺮﻣﺔ ﲨﺎﻋﺔ ﺍﷲ ﺍﻟﻄﺎﻫﺮﺓ! ﻭﻛﺄﻥ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮﺓ ﺃﻟﻌﻮﺑﺔ ﺃﻃﻔﺎﻝ! ﻭﻻ ﻳﻌﻲ ﻟﺴﻔﺎﻫﺘﻪ ﺃﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺾ‬
‫ﺍﻟﺮﺳﻞ ﰲ ﻗﺪﱘ ﺍﻟﺰﻣﺎﻥ ﺑ‪‬ﻌﺜﻮﺍ ﻣﺆ‪‬ﻳﺪﻳﻦ ﻟﺒﻌﺾ ﺍﻟﺮﺳﻞ ﰲ ﺯﻣﻨﻬﻢ ﻣﺜﻞ ﻫﺎﺭﻭﻥ‬
‫ﻣﻊ ﻣﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺇﻻ ﺃﻥ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺧﺎﰎ ﺍﻷﻭﻟﻴﺎﺀ ﻣﺴﺘﺜﲎ ﻣﻦ‬
‫ﺫﻟﻚ‪ .‬ﻭﻛﻤﺎ ﱂ ﻳﻜﻦ ﻣﻊ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ  ﺃﻱ ﻣﺒﻌﻮﺙ ﺃﻭ ﺭﺳﻮﻝ ﺁﺧﺮ‬
‫ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺘﺒﻌﻮﻥ ﺍﳍﺎﺩﻱ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﻛﺬﻟﻚ ﻫﻨﺎ ﻳﺘﺒﻊ ﺍﳉﻤﻴ ‪‬ﻊ ﻫﺎﺩﻳﺎ‬
‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳ‪‬ﺪﻋﻰ ﺭﺳﻮﻻ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬
‫ﲔ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻳﺮﺍﻓﻘﻨﺎ ﺃﻟﻮﻑ‬ ‫ﺃﻣﺎ ﻧﺰﻭﻟﻨﺎ ﻓﻠﻴﺲ ﻣﻘﺼﻮﺭﺍ ﻋﻠﻰ ﺭﻓﻘﺔ ﻣ‪‬ﻠﻜ ﹺ‬
‫ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻳﻌﻜﻔﻮﻥ ﻋﻠﻰ ﺇﻋﺎﻧﱵ ﻭﻣﺆﺍﺯﺭﰐ ﻣﻦ ﺳﻨﲔ ﻫﻢ‬
‫ﺖ ﺇﻋﺎﻧﺘﻬﻢ ﻋﻨﺪﻱ ﻭﻋﻨﺪ ﺭﰊ‪ .‬ﺃﻣﺎ "ﺟﺮﺍﻍ‬ ‫ﳏﻤﻮﺩﻭﻥ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺛﺒﺘ ‪‬‬
‫ﺩﻳﻦ" ﻓﺄﻳ‪‬ﺔ ﺧﺪﻣﺔ ﻗ ‪‬ﺪﻣﻬﺎ ﻟﻨﺎ؟ ﻓﺈﻥ ﻭﺟﻮﺩﻩ ﺃﻭ ﻋﺪﻣﻪ ﺳ‪‬ﻴﺎﻥ‪ .‬ﺇﻥ ﻋﻤﺮ ﻫﺬﻩ‬
‫ﺍﳉﻤﺎﻋﺔ ﻳﻨﺎﻫﺰ ﺛﻼﺛﲔ ﺳﻨﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻇﻬﺮ ﻫﻮ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻗﺒﻞ ﺑﻀﻌﺔ ﺃﺷﻬﺮ‬
‫ﻓﻘﻂ‪ ،‬ﻭﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻋﺮﻓﻪ ﻣﻦ ﻣﻼﻣﺢ ﻭﺟﻬﻪ ﻭﱂ ﳝﻜﺚ ﺑﺼﺤﺒﱵ‪ ،‬ﻭﻻ‬
‫ﺃﻋﺮﻑ ﰲ ﺃﻱ ﳎﺎﻝ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺎﻋﺪﱐ‪ ،‬ﻫﻞ ﺳﻴﺴﺎﻋﺪﱐ ﻋﻠﻰ ﲢﻘﻴﻖ ﻣﻌﺠﺰﺓ‬
‫ﺍﻟﻜﺘﺎﺑﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﻭ ﺳﻮﻑ ﻳﻌﻴﻨﲏ ﰲ ﺑﻴﺎﻥ ﻣﻌﺎﺭﻑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ‬
‫ﻳﺪﻋﻤﲏ ﰲ ﺍﳌﺒﺎﺣﺚ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﱵ ﺃﺧﻮﺿﻬﺎ ﰲ ﳎﺎﻝ ﻋﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ‬
‫ﰲ ﺃﺛﻨﺎﺀ ﺍﳊﻮﺍﺭ ﻣﻊ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺍﻟ ‪‬ﻔﺮﻕ ﺍﻷﺧﺮﻯ؟ ﻭﺇﻧﲏ ﺃﻋﺮﻑ ﺃﻥ ﺃﻗﺪﺍﻣﻪ ﱂ‬
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‫ﺗﻄﺄ ﻫﺬﻩ ﺍﻟﺪﺭﻭﺏ ﻛﻠﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﺩﻓﻌ‪‬ﺘﻪ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ‪ -‬ﺧﻄﹰﺄ‪ -‬ﺇﱃ ﺇﻃﺮﺍﺀ‬
‫ﻧﻔﺴﻪ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﺎ ﺃﻧﺎ ﺃﻋﻠﻦ ﺃﻧﻪ ﻣﻄﺮﻭﺩ ﻣﻦ ﲨﺎﻋﺘﻨﺎ ﻣﻦ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‬
‫ﺣﱴ ﻳﺘﺨﻠﻰ ﻋﻦ ﺍﺩﻋﺎﺀ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺒﻴﺜﺔ ‪‬ﺎﺋﻴﺎ ﻭﻳﻨﺸﺮ ﺗﻮﺑﺘﻪ ﻣﻔﺼﻼ‬
‫ﻒ ﻭﻳﺮﺗﺪﻉ ﻋﻦ ﺍﺩﻋﺎﺀ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻨﺠﺴﺔ ﺇﱃ ﺍﻷﺑﺪ‪.‬‬
‫ﻭﻳﻜ ‪‬‬
‫ﻭﺍ ﺃﺳﻔﺎﻩ! ﻟﻘﺪ ﺍﻧﺘﻬﻚ ﻟﻐﻄﺮﺳﺘﻪ ﺍﻟﻜﺎﺫﺑﺔ ﺣﺮﻣ ﹶﺔ ﺃﻧﺼﺎﺭﻧﺎ ﺍﻟﺼﺎﺩﻗﲔ‬
‫ﻭﺍﻋﺘﱪ ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ ﺍﳌﺜﲑ ﻟﻼﺳﺘﻬﺠﺎﻥ ﻣﺴﺎﻭﻳﺎ ﻟﻺﺳﻼﻡ ﺩﺭﺟﺔ‪ .‬ﻓﻨﺤﻦ ﻻ‬
‫ﻧﻌﺒﺄ ﺑﺄﻱ ﺷﺨﺺ ﻣﺜﻠﻪ‪ ،‬ﻭﻻ ﻳﻘﺪﺭ ﻫﺆﻻﺀ ﻋﻠﻰ ﺃﻥ ‪‬ﻳﻠﺤﻘﻮﺍ ﺑﻨﺎ ﺃﻱ ﺿﺮﺭ ﺃﻭ‬
‫ﻳﻨﻔﻌﻮﻧﺎ‪ .‬ﻭﳚﺐ ﻋﻠﻰ ﺃﻓﺮﺍﺩ ﲨﺎﻋﺘﻨﺎ ﺃﻥ ﳚﺘﻨﺒﻮﺍ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻛﻠﻴ‪‬ﺎ‪ .‬ﻓﺤﲔ‬
‫ﲰﺤﻨﺎ ﻟﻪ ﺑﻨﺸﺮ ﻛﺘﺎﺑﺎﺗﻪ ﻣﺎ ﻛﻨﺎ ﻣﻄﻠﻌﲔ ﻋﻠﻴﻬﺎ ﺟﻴﺪﺍ‪ ،‬ﺃﻣﺎ ﺍﻵﻥ ﻓﻴﺠﺐ ﺃﻥ‬
‫ﲤﺰ‪‬ﻕ ﻛﻞ ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺎﺕ‪.‬‬
‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‬
‫ﺍﳌﻌــــــــــــــﻠﻦ‬
‫ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‬
‫ﻣﲑﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬
‫‪١٩٠٢/٤/٢٣‬ﻡ‬

‫ﻋﺪﺩ ﺍﻟﻨﺴﺦ‪٥٠٠٠ :‬‬ ‫ﻃﺒﻊ ﰲ ﻣﻄﺒﻌﺔ ﺿﻴﺎﺀ ﺍﻹﺳﻼﻡ ﺑﻘﺎﺩﻳﺎﻥ‬

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‫‪@ @@Q@áÓ‰@òî‘by‬‬
‫ﺑﻴﻨﻤﺎ ﻛﻨﺖ ﺃﻛﺘﺐ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﻋﻦ "ﺟﺮﺍﻍ ﺩﻳﻦ" ﻏﻠﺒﲏ ﻧﻌﺎﺱ ﺧﻔﻴﻒ‬
‫ﱄ ﺃﺛﻨﺎﺀﻩ‪" :‬ﻧﺰﻝ ﺑﻪ ﺟﺒﻴﺰ"‪ ،‬ﺃﻱ ﻗﺪ ﻧﺰﻝ "ﺟﺒﻴ ‪‬ﺰ" ﻋﻠﻰ‬
‫ﺃﻭﺣﻰ ﺍﷲ
ﺇ ﱠ‬
‫ﺴ‪‬ﺒﻪ ﺇﳍﺎﻣﺎ ﻭﺭﺅﻳﺎ‪ .‬ﺇﻥ ﻛﻠﻤﺔ "ﺟﺒﻴﺰ" ﰲ ﺍﻷﺻﻞ ﺗﻄﻠﻖ‬
‫"ﺟﺮﺍﻍ ﺩﻳﻦ" ﻟﻜﻨﻪ ﺣ ِ‬
‫ﻋﻠﻰ ﺍﳋﺒﺰ ﺍﻟﻴﺎﺑﺲ ﺍﻟﺬﻱ ﻻ ﻃﻌﻢ ﻟﻪ ﻭﻻ ﺣﻼﻭﺓ ﻓﻴﻪ ﻭﻻ ﻳﻜﺎﺩ ﺍﳊﻠﻖ‬
‫ﻳﺴﺘﺴﻴﻐﻪ‪ .‬ﻭﺗﻄﻠﻖ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﻠﺌﻴﻢ ﺍﻟﺒﺨﻴﻞ ﺍﻟﺬﻱ ﻏﻠﺒﺖ ﻋﻠﻰ ﻃﺒﻌﻪ‬
‫ﺚ ﺍﻟﻨﻔﺲ‬‫ﺍﳋﺴﺔ ﻭﺍﻟﺪﻧﺎﺀﺓ ﻭﺍﻟﺒﺨﻞ‪ .‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﻛﻠﻤﺔ "ﺟﺒﻴﺰ" ﻫﻨﺎ ﺃﺣﺎﺩﻳ ﹸ‬
‫ﻭﺃﺿﻐﺎﺙ ﺍﻷﺣﻼﻡ ﺍﻟﱵ ﻻ ﻳﺮﺍﻓﻘﻬﺎ ﺍﻟﻨﻮﺭ ﺍﻟﺴﻤﺎﻭﻱ ﺑﻞ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺁﺛﺎﺭ‬
‫ﺍﻟﺒﺨﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻭﻟﻴﺪﺓ ﺍ‪‬ﺎﻫﺪﺍﺕ ﺍﳉﻮﻓﺎﺀ‪ ،‬ﺃﻭ ﻫﻲ ﺇﻟﻘﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻋﻨﺪ ﺍﻷﻣﺎﱐ‪ ،‬ﻭﺗﻨـﺰﻝ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺣﲔ ﻳﺘﻤﲎ ﺍﳌﺮﺀ ﺗﻠﻘﻲ‬
‫ﺍﻹﳍﺎﻡ ﺑﺴﺒﺐ ﺍﳉﻔﺎﻑ ﻭﺍﳌﻮﺍﺩ ﺍﻟﺴﻮﺩﺍﻭﻳﺔ ﻓﻴﻪ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻷﻓﻜﺎﺭ ﺧﺎﻟﻴﺔ ﻣﻦ ﺃ‪‬ﻳﺔ ﺭﻭﺣﺎﻧﻴﺔ ﻓﻘﺪ ﹸﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﺼﻄﻠﺢ ﺍﻹﳍﻲ ﺍﺳ ‪‬ﻢ‬
‫"ﺟﺒﻴﺰ" ﻭﻋﻼ ‪‬ﺟﻪ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘﺨﻠﻲ ﺍﻟﻜﺎﻣﻞ ﻋﻦ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ‪،‬‬
‫ﻭﺇﻻ ﻓ‪‬ﻴﺨﺸﻰ ﺃﻥ ﺗﺆﺩﻱ ﻛﺜﺮﺓ ﺍﳉﺒﻴﺰ ﺇﱃ ﺍﳉﻨﻮﻥ‪ .‬ﲪﻰ ﺍﷲ ﺍﳉﻤﻴﻊ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﺒﻼﺀ‪ .‬ﻣﻨﻪ‪.‬‬
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‫‪@ @@@@R@áÓ‰@òî‘by‬‬
‫ﻟﻘﺪ ﺗﻠﻘﻴﺖ ﻟﻴﻠﺔ ﺍﻷﻣﺲ ﻭﻋﻨﺪ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺪﻗﺔ ﻋﻦ‬
‫"ﺟﺮﺍﻍ ﺩﻳﻦ" ﺍﻟﻮﺣﻲ ﺍﻟﺘﺎﱄ‪" :‬ﺇﱐ ﹸﺃﺫﻳﺐ ﻣﻦ ﻳﺮﻳﺐ"‪ ،‬ﺃﻱ ﺳﹸﺄﻓﲏ ﻭﺳﺄﺩﻣﺮ‬
‫ﻭﺳﺄﻧ ﹺﺰﻝ ﺍﻟﻐﻀﺐ ﺇﺫﺍ ﺍﺭﺗﺎﺏ ﻭﱂ ﻳﺆﻣﻦ ﺑﻪ ﻭﱂ ﻳﺘﺐ ﻋﻦ ﺍﻻﺩﻋﺎﺀ ﺑﺄﻧﻪ‬
‫ﻣﺒﻌﻮﺙ ﻭﺭﺳﻮﻝ‪ ،‬ﻭﱂ ﻳﻄﻠﺐ ﺍﻟﻌﻔﻮ ﻋﻦ ﺗﻘﺼﲑﻩ ﻣﻦ ﺃﻧﺼﺎﺭ ﺍﷲ ﺍﻟﺬﻳﻦ‬
‫ﻳﻨﺼﺮﻓﻮﻥ ﺇﱃ ﺍﳋﺪﻣﺔ ﻭﺍﻹﻋﺎﻧﺔ ﻣﻦ ﺳﻨﲔ ﻃﻮﻳﻠﺔ ﻭﻳﺼﺎﺣﺒﻮﻧﻨﺎ ﻟﻴﻞ ‪‬ﺎﺭ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻧﻪ ﺃﻫﺎﻥ ﲨﻴﻊ ﳐﻠﺼﻲ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﺣﻴﺚ ﻗﺪ‪‬ﻡ ﻧﻔﺴﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪،‬‬
‫ﻣﻊ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺫﻛﺮﻫﻢ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻣﺮﺍﺭﺍ ﻭﺃﺛﲎ ﻋﻠﻴﻬﻢ‬
‫ﻭﻭﺻ ﹶﻔﻬﻢ ﺑﺎﻟﺴﺎﺑﻘﲔ ﻭﻗﺎﻝ ﰲ ﺣﻘﻬﻢ‪" :‬ﺃﺻﺤﺎﺏ ﺍﻟﺼ‪‬ﻔﹼﺔ ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺼ‪‬ﻔﹼﺔ"‪.‬‬
‫ﻭ"ﺟﺒﻴﺰ" ﻫﻮ ﺍﳋﺒﺰ ﺍﻟﻴﺎﺑﺲ ﺍﻟﺬﻱ ﻳﺘﻌﺬﺭ ﻋﻠﻰ ﺍﻷﺳﻨﺎﻥ ﻣﻀ ‪‬ﻐﻪ‪ ،‬ﺑﻞ ﻗﺪ‬
‫ﻳﻜﺴﺮ ﺍﻷﺳﻨﺎ ﹶﻥ ﻭﻳﺼﻌﺐ ﻋﻠﻰ ﺍﳊﻠﻖ ﺍﺑﺘﻼ ‪‬ﻋﻪ ﻭﳜﺮﻕ ﺍﻷﻣﻌﺎﺀ ﻭﻳﺴﺒﺐ‬
‫ﺍﻟﻘﻮﻟﻨﺞ‪ ،‬ﻭﻗﺪ ﺃﻧﺒﺄﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺃﻥ ﺭﺳﺎﻟﺔ "ﺟﺮﺍﻍ‬
‫ﺩﻳﻦ" ﻫﺬﻩ ﻭﺇﳍﺎﻣﻪ‪ ،‬ﻟﻴﺲ ﺇﻻ ﳎﺮﺩ ﺟﺒﻴﺰ‪ ،‬ﻭﺃ‪‬ﺎ ﺳﺘﺆﺩﻱ ﺑﻪ ﺇﱃ ﺍﳍﻼﻙ‪ ،‬ﻟﻜﻦ‬
‫ﺍﻵﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻳﻬﻴﻨﻬﻢ‪ ،‬ﺗﻨـﺰﻝ ﻋﻠﻴﻬﻢ ﻣﺎﺋﺪﺓ‪ ،‬ﻭﻫﻢ ﻳﻨﺎﻟﻮﻥ ﺣﻈﺎ ﻛﺒﲑﺍ ﻣﻦ‬
‫ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
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‫‪" ١‬ﺇﻥ ﺍﳌﺎﺋﺪﺓ ﺷﻲﺀ ﻭﺍﳋﺒﺰ ﺍﻟﻴﺎﺑﺲ ﺷﻲﺀ ﺁﺧﺮ ﲤﺎﻣﺎ‪ ،‬ﻓﺎﳋﺒﺰ ﺍﻟﻴﺎﺑﺲ ﻟﻴﺲ‬
‫ﺟﺪﻳﺮﺍ ﺑﺎﻷﻛﻞ ﺍﻟﺒﺘﺔ ﺃﻳﻬﺎ ﺍﻟﻐﱯ‪.‬‬
‫ﺐ ﻭﺍﺣﺘﺮﺍﻡ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻘﺪ‪‬ﻡ ﺍﳋﺒﺰ ﺍﻟﻴﺎﺑﺲ ﻟﻐﲑﻫﻢ‪.‬‬
‫ﺇﻥ ﺍﳌﺎﺋﺪﺓ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻟﻸﺻﺪﻗﺎﺀ ﲝ ‪‬‬
‫ﺐ ﺇﱃ‬
‫ﻛﻤﺎ ﺃﻥ ﺍﳋﺒﺰ ﺍﻟﻴﺎﺑﺲ ﻳ‪‬ﻄﺮﺡ ﺃﻣﺎﻡ ﺍﻟﻜﻼﺏ‪ ،‬ﺃﻣﺎ ﺍﳌﺎﺋﺪﺓ ﻓﺘﻘﺪ‪‬ﻡ ﲝ ‪‬‬
‫ﺍﻷﻋﺰﺓ‪.‬‬
‫ﻓﺎﺭﺟﻊ ﺇﱃ ﺍﻟﺼﻮﺍﺏ ﻭﺍﺗﺮﻙ ﺍﳋﺒﺰ ﺍﻟﻴﺎﺑﺲ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻟﺪﻳﻚ ﻓﺮﺍﺳﺔ‬
‫ﻓﺎﻋﺸﻖ ﺗﻠﻚ ﺍﳌﺎﺋﺪﺓ‪".‬‬
‫ﻣـﻨـــﻪ‬
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‫ﻟﻘﺪ ‪‬ﺳ ‪‬ﻤﻲ ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ‬
‫دא'&א‪$%‬و‪ !"#‬א‪ K‬‬
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‫ﺗﺮﲨﺔ ﺃﺑﻴﺎﺕ ﻓﺎﺭﺳﻴﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬
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‫×‪@ @@åع@Ñî‬‬

‫‪@ @_áq⁄a@åß@—Ü‚nÛa‬‬

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‫ﺣﻀﺮﺓ ﻣﺮﺯﺍ ﻏﻼﻡ ﺃﺣﻤﺪ ﺍﻟﻘﺎﺩﻳﺎﻧﻲ ‬
‫ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﻮﻋﻮﺩ ﻭﺍﻹﻣﺎﻡ ﺍﻟﻤﻬﺪﻱ‬

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‫ﺃﻭ ‪‬ﺩ ﺃﻥ ﺃﺑﲔ ﻟﻠﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍ‪‬ﻠﺔ ﺃﻧﻪ ﺑﻘﺪﺭ ﻣﺎ ﺗﻄﻮ‪‬ﺭ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ﻣﻦ‬
‫ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﺎﺩﻳﺔ ﻓﻬﻮ ﰲ ﺍﳓﻄﺎﻁ ﺑﺎﻟﻘﺪﺭ ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﺣﱴ ﱂ‬
‫ﺗﻌﺪ ﺍﻷﺭﻭﺍﺡ ﲢﺘﻤﻞ ﻟﺘﻤﺲ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﺑﻞ ﻳﺜﺒﺖ ﻣﻦ ﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﰲ‬
‫ﺣﺎﻟﺔ ﺍﻟﻨﺎﺱ ﺃﻥ ﻫﻨﺎﻙ ﺟﺬﺑﺎ ﻗﻮﻳﺎ ﻛﺎﻣﻨﺎ ﳚﺮﻫﻢ ﺇﱃ ﺍﻷﺳﻔﻞ‪ ،‬ﻓﻴﺘﺤﺮﻛـﻮﻥ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﺇﱃ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﺍﻟﺬﻱ ﳝﻜﻦ ﻭﺻﻔﻪ ﺑﺘﻌـﺒﲑ ﺁﺧـﺮ ﺑﺄﺳـﻔﻞ‬
‫ﺳﺎﻓﻠﲔ‪ .‬ﻭﻗﺪ ﻃﺮﺃ ﻋﻠﻰ ﺍﳌﻮﺍﻫﺐ ﺍﻧﻘﻼﺏ ﲝﻴﺚ ﳝﺪﺡ ﺍﻟﻨﺎﺱ ﺑﺸﺪﺓ ﻣﺘﻨﺎﻫﻴﺔ‬
‫ﲨﺎﻝ ﺃﺷﻴﺎﺀ ﻣﻜﺮﻭﻫ ‪‬ﺔ ﻭﺑﺸﻌﺔ ﻟﻠﻐﺎﻳﺔ ﻣﻦ ﺣﻴﺚ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺮﻭﺣـﺎﱐ‪ .‬ﻛـﻞ‬
‫ﺿﻤﲑ ﻳﺸﻌﺮ ﺑﺄﻥ ﺟﺬﺑﺎ ﳚﺮﻩ ﺇﱃ ﺍﻷﺳﻔﻞ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ .‬ﻭﻗﺪ ﻫﻠـﻚ ﺍﻟﻌـﺎﻟﹶﻢ‬
‫ﺑﺎﻟﺘﺄﺛﲑﺍﺕ ﺍﳌﺪﻣ‪‬ﺮﺓ ﳍﺬﻩ ﺍﳉﺬﺑﺎﺕ‪ .‬ﻳ‪‬ﻨﻈﺮ ﺇﱃ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻘﺪﺳـﺔ ﺑﺎﺳـﺘﻬﺰﺍﺀ‬
‫ﻭﺳﺨﺮﻳﺔ‪ ،‬ﻭ‪‬ﻳﻌ‪ ‬ﺪ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺼﺎﺩﻕ ﻭﺍﳊﻘﻴﻘﻲ ﺇﱃ ﺍﷲ ﲪﻘﺎ ﻭﻏﺒﺎﻭﺓ‪ .‬ﺗﺘﺮﺍﺀﻯ‬
‫ﲨﻴﻊ ﺍﻟﻨﻔﻮﺱ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻠﻰ ﺍﻷﺭﺽ ﻋﺎﻛﻔ ﹰﺔ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﲤﺎﻣـﺎ ﻭﻛـﺄ‪‬ﻢ‬
‫ﻣﻀﻄﺮﻭﻥ ﻭﻣﻘﻬﻮﺭﻭﻥ ﺑﺴﺒﺐ ﻗﻮﺓ ﺟﺎﺫﺑﺔ ﺧﻔﻴﺔ‪ .‬ﻫﺬﺍ ﻣﺎ ﻛﺘﺒﺘ‪‬ﻪ ﻣﻦ ﻗﺒـﻞ‬
‫ﺃﻳﻀﺎ ﺑﺄﻥ ﻧﻈﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻪ ﳚﺮﻱ ﺑﺴﺒﺐ ﺍﳉﺬﺑﺎﺕ ﻓﻘﻂ‪ .‬ﻓﺎﳉﺎﻧﺐ ﺍﻟـﺬﻱ‬
‫ﺐ ﺍﻟﺜﺎﱐ ﺇﱃ ﻧﻔﺴﻪ‪ .‬ﻭﻣﺎ ﺩﺍﻣﺖ‬ ‫ﺗﻮﺟﺪ ﻓﻴﻪ ﻗﻮﺓ ﺍﻟﻴﻘﲔ ﺍﻷﻗﻮﻯ ﳚﺬﺏ ﺍﳉﺎﻧ ‪‬‬
‫ﺏ ﺍﻟﺬﻱ‬‫ﺻﺤﻴﺤﺔ ﲤﺎﻣﺎ ﺍﻟﻔﻠﺴﻔ ﹸﺔ ﺍﻟﻘﺎﺋﻠﺔ ﺑﺄﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﳝﻨﻊ ﺟﺬﺑ‪‬ﺎ ﺇﻻ ﺍﳉﺬ ‪‬‬
‫ﻫﻮ ﺃﻗﻮﻯ ﻭﺃﻣﱳ ﻣﻨﻪ ﺑﻜﺜﲑ‪ ،‬ﻓﺈﻥ ﲢﻮﻳﻞ ﺍﲡﺎﻩ ﺍﻟﺪﻧﻴﺎ ‪-‬ﺍﻟـﱵ ﺗﻨﺠـﺮﻑ ﺇﱃ‬
‫ﺍﻷﺳﻔﻞ ﻣﺘﺄﺛﺮﺓ ﺑﺎﳉﺬﺏ ﺍﻟﺴﻔﻠﻲ‪ -‬ﺇﱃ ﺍﻷﻋﻠﻰ ﺃﻣ ‪‬ﺮ ﻣﻴﺆﻭﺱ ﻣﻨﻪ ﻣﺎ ﱂ ﻳﻨﺸﺄ‬
‫ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺟﺬﺏ ﻣﻀﺎﺩ ﻭﻗﻮﻱ ﺟﺪﺍ ﻳﺰﻳﺪ ﺍﳉﺎﻧﺐ ﺍﳌﻌﺎﻛﺲ ﻳﻘﻴﻨ‪‬ﺎ؛ ﲟﻌـﲎ‬
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‫ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺮﻯ ﺍﳌﺮﺀ ﺑﻨﻈﺮ ﺍﻟﻴﻘﲔ ﻣﻨﺎﻓﻊ ﻭ ‪‬ﻣﺘﻌ‪‬ﺎ ﰲ ﺃﺣﻜﺎﻡ ﺍﷲ ﺍﻟـﺮﲪﻦ‬
‫ﺃﻛﺜﺮ ﳑﺎ ﻳﺮﺍﻫﺎ ﰲ ﺍﳌﻨﻜﺮﺍﺕ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻷﻫﻮﺍﺀ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ ،‬ﻭﻳـﺮﻯ ﺑﻨﻈـﺮ‬
‫ﺍﻟﻴﻘﲔ ﺃﻳﻀﺎ ﺍﺭﺗﻜﺎﺏ ﺍﻟﺴﻴﺌﺔ ﻛﺎﳌﻮﺕ ﲤﺎﻣﺎ ﻟﺪﺭﺟﺔ ﻳﺄﺧﺬ ﺑﺸﻐﺎﻑ ﻗﻠﺒـﻪ‪.‬‬
‫ﻭﻧﻮﺭ ﺍﻟﻴﻘﲔ ﻫﺬﺍ ﻳﺄﰐ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﻘﻂ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺸﻤﺲ ﺍﻟﺬﻱ ﻫﻮ ﺇﻣـﺎﻡ‬
‫ﺍﻟﻮﻗﺖ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﻋﺪﻡ ﻣﻌﺮﻓﺔ ﺇﻣﺎﻡ ﺍﻟﻮﻗﺖ ﻫﻮ ﻣﻮﺕ ﺍﳉﺎﻫﻠﻴﺔ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻘﻮﻝ‬
‫ﺑﺄﻧﻪ ﻻ ﻳﺮﻳﺪ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻨﻮﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸـﻤﺲ ﻳـﻨﻘﺾ ﺳـ‪‬ﻨﺔ ﺍﷲ‬
‫ﺍﳌﺴﺘﻤﺮﺓ‪ .‬ﻫﻞ ﳝﻜﻦ ﺃﻥ ﺗﺮﻯ ﺍﻷﻋﲔ ﻣﻦ ﺩﻭﻥ ﺍﻟﺸﻤﺲ؟ ﺻﺤﻴﺢ ﺃﻥ ﻫﻨﺎﻙ‬
‫ﻧﻮﺭﺍ ﰲ ﺍﻷﻋﲔ ﻭﻟﻜﻨﻪ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺸﻤﺲ‪ .‬ﺍﻟﺸﻤﺲ ﻫﻲ ﺍﻟﻨﻮﺭ ﺍﳊﻘﻴﻘـﻲ‬
‫ﺍﻟﺬﻱ ﻳﻨـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻳﻨ ‪‬ﻮﺭ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻷﻋﲔ ﺑﻐﲑﻩ ﻋﻤﻴﺎﺀ‪ .‬ﻭﺍﻟـﺬﻱ‬
‫ﳛﺮﺯ ﺍﻟﻴﻘﲔ ﺑﻮﺍﺳﻄﺔ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻟﺴﻤﺎﻭﻱ ﺳﻴ‪‬ﺠﺬﺏ ﺇﱃ ﺍﳊﺴﻨﺎﺕ‪ .‬ﻭﺍﳌﻌﻠﻮﻡ‬
‫ﺃﻥ ﻧﺸﻮﺏ ﺍﳌﻌﺮﻛﺔ ﺑﲔ ﺍﳉﺬﺏ ﺍﻟﺴﻤﺎﻭﻱ ﻭﺍﳉﺬﺏ ﺍﻷﺭﺿﻲ ﺃﻣﺮ ﻃﺒﻴﻌﻲ‪،‬‬
‫ﺏ ﺁﺧﺮ ﺇﱃ ﺍﻟﺴـﻴﺌﺔ‪،‬‬ ‫ﺏ ﺇﱃ ﺍﳊﺴﻨﺔ ﻭﺟﺬ ‪‬‬ ‫ﻷﻧﻪ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺳﻴﺠ ‪‬ﺮ ﺟﺬ ‪‬‬
‫ﺏ ﺁﺧﺮ ﺇﱃ ﺍﳌﻐﺮﺏ‪ .‬ﻭﺳﻴﻜﻮﻥ ﺍﻟﺘﺼﺎﺩﻡ‬ ‫ﺏ ﺇﱃ ﺍﳌﺸﺮﻕ ﻭﺟﺬ ‪‬‬ ‫ﻭﺳﻴﺪﻓﻊ ﺟﺬ ‪‬‬
‫ﺑﲔ ﺍﻻﺛﻨﲔ ﰲ ﻏﺎﻳﺔ ﺍﳋﻄﻮﺭﺓ ﺣﲔ ﳛﺘﻮﻱ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﺟـﺬﺏ‬
‫ﺷﺪﻳﺪ‪ ،‬ﻭﻭﺟﻮﺩﳘﺎ ﺿﺮﻭﺭﻱ ﰲ ﺯﻣﻦ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺃﻋﻠﻰ ﻣﺪﺍﺭﺝ‬
‫ﺍﻟﺮﻗﻲ‪ .‬ﻓﻤﱴ ﺭﺃﻳﺘﻢ ﺃﻥ ﺍﻷﺭﺽ ﺗﻄﻮﺭﺕ ﺇﱃ ﺃﻗﺼﻰ ﺍﻟﻐﺎﻳﺎﺕ ﻓـﺎﻋﻠﻤﻮﺍ ﺃﻥ‬
‫ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻫﻲ ﺃﻳﺎﻡ ﺣﺪﻭﺙ ﺍﻟﺘﻄﻮﺭ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺗﻴ ﹼﻘﻨﻮﺍ ﺃﻥ ﻫﻨﺎﻙ ﺍﺳﺘﻌﺪﺍﺩﺍ‬
‫ﺏ ﻳﻨـﻮﻱ ﳏﺎﺭﺑـﺔ ﺍﳉـﺬﺏ‬ ‫ﺭﻭﺣﺎﻧﻴﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﻧﺸﺄ ﻫﻨﺎﻟﻚ ﺃﻳﻀﺎ ﺟﺬ ‪‬‬
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‫ﺍﻷﺭﺿﻲ‪ .‬ﻓﺎﻷﻳﺎﻡ ﺍﻟﱵ ﺗﺒﻠﻎ ﻓﻴﻬﺎ ﺍﻷﺭﺽ ﰲ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﺴﻴﺌﺔ ﻣﻨﺘﻬﺎﻫﺎ ﺗﻜـﻮﻥ‬
‫ﳐﻴﻔﺔ ﻟﻠﻐﺎﻳﺔ‪ ،‬ﻷ‪‬ﺎ ﻫﻲ ﺍﻷﻳﺎﻡ ﺍﳌﻮﻋﻮﺩﺓ ﻟﻠﺤﺮﺏ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﱵ ﺑﻴ‪‬ﻨﻬﺎ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﺑﺎﺳﺘﻌﺎﺭﺍﺕ ﻣﺘﻨﻮﻋﺔ‪ .‬ﻭﻗﺪ ﻗﺪﻣﻪ ﺍﻟﺒﻌﺾ ﰲ ﻣﺜﺎﻝ ﺑﺄ‪‬ﺎ ﺍﳊﺮﺏ ﺍﻷﺧﲑﺓ ﺑـﲔ‬
‫ﻣﻼﺋﻜﺔ ﺍﻟﺴﻤﺎﺀ ﻭﺷﻴﺎﻃﲔ ﺍﻷﺭﺽ‪ ،‬ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺳﺘﻜﻮﻥ ‪‬ﺎﻳﺔ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻟﻜﻦ‬
‫ﺍﻟﺒﻌﺾ ﺣﺴﺒﻮﻫﺎ ﳉﻬﻠﻬﻢ ﻭﻏﺒﺎﻭ‪‬ﻢ ﺣﺮﺑﺎ ﻣﺎﺩﻳـﺔ ﲢـﺎﺭ‪‬ﺏ ﺑﺎﻟﺴـﻴﻮﻑ‬
‫ﻭﺍﻟﺒﻨﺎﺩﻕ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﳐﻄﺌﻮﻥ ﺇﺫ ﻋﺪ‪‬ﻭﺍ ﺍﳊﺮﺏ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺣﺮﺑﺎ ﻣﺎﺩﻳﺔ ﺑﺴﺒﺐ‬
‫ﲪﻘﻬﻢ ﻭﺳﻔﺎﻟﺔ ﻋﻘﻠﻬﻢ‪.‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻫﻨﺎﻙ ﻣﻌﺮﻛﺔ ﺷﺮﺳﺔ ﺣﺎﻣﻴﺔ ﺍﻟﻮﻃﻴﺲ ﰲ ﻫﺬﻩ ﺍﻷﻳـﺎﻡ ﺑـﲔ‬
‫ﻇﻠﻤﺔ ﺍﻷﺭﺽ ﻭﻧﻮﺭ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻟﻘﺪ ﺃﺷﺎﺭ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﺍﳌﻘﺪﺳﻮﻥ ﲨﻴﻌﺎ ﻣﻨﺬ ﺯﻣﻦ‬
‫ﺁﺩﻡ ﺣﱴ ﻧﺒﻴﻨﺎ ﺍﻷﻛﺮﻡ  ﺇﱃ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ‪ .‬ﻭﻟﻘﺪ ﲰ‪‬ﻲ ﻗﺎﺩ‪‬ـﺎ ﺑـﺎﲰﲔ‬
‫ﳐﺘﻠﻔﹶﲔ‪ .‬ﺃﺣﺪﳘﺎ ﳜﻔﻲ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻵﺧﺮ ﻣ‪‬ﻈﻬﹺﺮﻫﺎ‪ .‬ﻭﻗﻴﻞ ﺑﺘﻌﺒﲑ ﺁﺧـﺮ ﺃﻥ‬
‫ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺑﺼﺤﺒﺔ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻨﻮﺭﺍﻧﻴﲔ ﺳﻴﻜﻮﻥ ﻣ‪‬ﻈﻬ‪‬ﺮ ﻣﻴﻜﺎﺋﻴـﻞ‪،‬‬
‫ﻭﺍﳋﺎﺭﺝ ﻣﻦ ﺍﻷﺭﺽ ﻣﻊ ﻛﺎﻓﺔ ﺍﻟﻈﻠﻤﺎﺕ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺳﻴﻜﻮﻥ ﻣ‪‬ﻈﻬﺮ ﺇﺑﻠﻴﺲ‪.‬‬
‫ﻭﺍﻵﻥ‪ ،‬ﺣﲔ ﻧﺮﻯ ﺃﻥ ﺍﳉﻴﺶ ﺍﻷﺭﺿﻲ ﻋﻠـﻰ ﺍﺳـﺘﻌﺪﺍﺩ ﺗـﺎﻡ ﻭﻫـﻢ‬
‫ﻣﺪﺟ‪‬ﺠﻮﻥ ﲤﺎﻣﺎ‪ ،‬ﻭﻣﻨﺸﻐﻠﻮﻥ ﰲ ﺃﻋﻤﺎﳍﻢ ﺑﻞ ﺃﳒﺰﻭﻫﺎ ﺃﻳﻀﺎ ﺇﱃ ﺣﺪ ﻛﺒﲑ‪،‬‬
‫ﺗﻨﺸﺄ ﺃﻣﻨﻴﺔ ﺣﺴﻨﺔ ﺑﺼﻮﺭﺓ ﻃﺒﻴﻌﻴﺔ ﻭﺗﺸﻬﺪ ﺍﻟﻔﺮﺍﺳﺔ ﺍﻟﺴﻠﻴﻤﺔ ﺃﻥ ﺍﳌﻠﻜـﻮﺕ‬
‫ﺍﻟﺴﻤﺎﻭﻱ ﺃﻳﻀﺎ ﻟﻴﺲ ﺑﻐﺎﻓﻞ ﻋﻦ ﺗﻠﻚ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ‪ .‬ﻭﻟﻜﻦ ﻣـﻦ ﻋـﺎﺩﺓ‬
‫ﺍﳌﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﻱ ﺃﻧﻪ ﻻ ﳛﺐ ﺍﻟﻀﺠﻴﺞ ﻭﺍﻟﻐﻮﻏﺎﺀ‪ ،‬ﺑﻞ ﻳﻘﻮﻡ ﺑـﺈﺟﺮﺍﺀﺍﺕ‬
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‫ﻛﺜﲑﺓ ﰲ ﺍﳋﻔﺎﺀ ﺩﻭﻥ ﺃﻥ ﻳﻌﺮﻓﻬﺎ ﺍﻟﻨﺎﺱ‪ .‬ﻋﻨﺪﻫﺎ ﺗﻈﻬﺮ ﰲ ﺍﻟﺴـﻤﺎﺀ ﺁﻳـﺔ‪،‬‬
‫ﻭﺗﻈﻬﺮ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻨﺎﺭﺓ ﻣﻨﲑﺓ ﻭﺑﻴﻀﺎﺀ ﺷﺪﻳﺪﺓ ﺍﻟﺒﻴﺎﺽ ﰒ ﻳﻨـﺰﻝ ﺫﻟﻚ‬
‫ﺍﻟﻨﻮﺭ ﺍﻟﺴﻤﺎﻭﻱ ﻋﻠﻰ ﺍﳌﻨﺎﺭﺓ ﻓﺘﻨﻮ‪‬ﺭ ﺍﳌﻨﺎﺭ ﹸﺓ ﺍﻟﻌﺎ ﹶﱂ ﻛﻠﻪ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺍﻟﻮﺟﻴﺰﺓ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺸﺮﺡ‪ ،‬ﻭﺑﻴﺎﻥ ﺫﻟﻚ ﺃﻧﻪ ﻣﻊ ﺃﻥ ﺳﻠﺴﻠﺔ‬
‫ﺍﷲ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﲤﺎﺛﻞ ﺍﻟﺴﻠﺴﻠﺔ ﺍﳌﺎﺩﻳﺔ ﲤﺎﻣﺎ ﻭﻟﻜﻦ ﻣﻦ ﺑﻌﺾ ﺍﻟﻨﻮﺍﺣﻲ ﺗﻮﺟﺪ‬
‫ﻓﻴﻬﺎ ﺧﻮﺍﺹ ﻋﺠﻴﺒﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻼﺣ‪‬ﻆ ﺑﺼﻮﺭﺓ ﺑﻴ‪‬ﻨﺔ ﰲ ﺍﻟﺴﻠﺴﻠﺔ ﺍﳌﺎﺩﻳﺔ؛‬
‫ﻓﻤﻦ ﲨﻠﺘﻬﺎ ﺧﺎﺻﻴﺔ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺒﺪﺃ ﺍﳉﺬﺏ ﺍﻟﺴﻔﻠﻲ ﻋﻤﻠﻪ ﻓﻤﻊ ﺃﻧﻪ ﻣﻌﺎﺭﺽ‬
‫ﲤﺎﻣﺎ ﻟﻠﺠﺬﺏ ﺍﻟﺴﻤﺎﻭﻱ ﻭﻟﻜﻦ ﻳﺒﺪﺃ ﺍﳉﺬﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺑﺎﻟﻨﺸـﻮﺀ ﻧﺘﻴﺠـﺔ‬
‫ﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻟﺬﻟﻚ ﺍﳉﺬﺏ‪ .‬ﻓﻤﻦ ﺍﳌﻌﻘﻮﻝ ﲤﺎﻣﺎ ﺃﻥ ﲢﺪﺙ ﺍﳌﻌﺮﻛـﺔ‬
‫ﺑﻴﻨﻬﻤﺎ ﰲ ﻭﻗﺖ ﻳﻜﻮﻥ ﻓﻴﻪ ﻫﺬﺍﻥ ﺍﳉﺬﺑﺎﻥ ﰲ ﻣﻨﺘﻬﻰ ﻗﻮ‪‬ﻤﺎ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻮﻗﺖ‬
‫ﻫﻮ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻷﻥ ﺍﻧﺘﺼﺎﺭ ﺃﺣﺪﳘﺎ ﻳﻘﺘﻀﻲ ﺍﻟﻘﻀـﺎﺀ ﻋﻠـﻰ‬
‫ﺍﻟﻔﺮﻳﻖ ﺍﻵﺧﺮ‪ .‬ﻓﻜﻠﻤﺎ ﺗﺴﺎﻭﻯ ﺍﻟﻔﺮﻳﻘﺎﻥ ﰲ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺸﻮﻛﺔ ﻓـﻼ ﺑـﺪ ﺃﻥ‬
‫ﺗﻨﺸﺐ ﺍﳊﺮﺏ ﺑﻴﻨﻬﻤﺎ ﻷﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻗﺪ ﰎ ﺑﻴﺎﻧﻪ ﰲ ﺻﺤﻒ ﺃﻧﺒﻴـﺎﺀ ﺍﷲ‬
‫ﻛﻨﺒﻮﺀﺓ‪.‬ﻛﺬﻟﻚ ﻳﺮﻯ ﺍﻟﻌﻘﻞ ﺃﻳﻀﺎ ﻫﺬﺍ ﺍﻷﻣﺮ ﺿﺮﻭﺭﻳﺎ‪ ،‬ﻷﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺼﻄﺪﻡ‬
‫ﺟﺬﺑﺎﻥ ﻣﺘﻌﺎﻛﺴﺎﻥ ﻭﻗﻮﻳﺎﻥ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺪﻣ‪‬ﺮ ﺃﺣـﺪﳘﺎ ﺍﻵﺧـﺮ ﺃﻭ ﻳﻔـﲎ‬
‫ﻛﻼﳘﺎ‪ .‬ﻭﻟﻘﺪ ﺫﹸﻛﺮﺕ ﻫﺬﻩ ﺍﳊﺮﺏ ﰲ ﻛﺘﺐ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺄﻧﻪ ﻋﻨﺪﻣﺎ ﻣﻀـﻰ‬
‫ﺻﻔﱢﺪ ﺧﻼﳍﺎ ﲝﺴـﺐ‬ ‫ﻋﻠﻰ ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ  ﺃﻟﻒ ﻋﺎﻡ ﻛﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺪ ‪‬‬
‫ﻧﺒﻮﺀﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﰒ ﺑﺪﺃ ﺍﳉﺬﺏ ﺍﻟﺴﻔﻠﻲ ﻳﺴﺘﺘﺐ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ‬
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‫ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﺗﻌﺮ‪‬ﺽ ﻓﻴﻪ ﺍﻹﺳﻼﻡ ﻟﻼﳓﻄﺎﻁ ﻣﻦ ﺣﻴﺚ ﻣﺒﺎﺩﺋـﻪ ﺍﳌﻘﺪﺳـﺔ‬
‫ﻭﺗﻮﻗﹼﻒ ﺗﻘﺪ‪‬ﻣﻪ ﺍﻟﺮﻭﺣﺎﱐ‪ ،‬ﻭﺍﻧﺘﻬﺖ ﺍﻧﺘﺼﺎﺭﺍﺗﻪ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺃﻳﻀﺎ‪ .‬ﻭﻗﺪ ﻭ‪‬ﻟـﺪ‬
‫ﺻﻔﱢﺪ ﻓﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﻣـﻦ ﺍﻟﻀـﺮﻭﺭﻱ ﺃﻥ‬ ‫ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ‪‬‬
‫ﳛﺪﺙ ﺫﻟﻚ ﻛﻤﺎ ﺷﻬﺪ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺣﱴ ﻳﻮﺣﻨﺎ ﺍﻟﻼﻫﻮﰐ‪ .‬ﰒ ﺑﺪﺃ ﺍﳓﻄﺎﻃﻪ‬
‫ﻚ ﺃﺳﺮ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺃﻱ ﺑﻌﺪ ﻋﺎﻡ ‪ ١٠٠٠‬ﺍﳌـﻴﻼﺩﻱ‪.‬‬ ‫ﻭﺗﻮﻗﱠﻒ ﺗﻘﺪ‪‬ﻣﻪ ﻋﻨﺪ ﻓ ‪‬‬
‫ﻣﻨﺬ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺑﺪﺃﺕ ﻣﻜﺎﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺃﺳﺎﻟﻴﺐ ﻣﺘﻨﻮﻋﺔ ﻭﻇﻞ ﻫـﺬﺍ‬
‫ﺍﻟﻐﺮﺍﺱ ﻳﻨﻤﻮ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﺗﻔﺮﻋﺖ ﺑﻌﺾ ﺃﻏﺼﺎﻧﻪ ﰲ ﺍﻟﺸـﺮﻕ ﻭﺑﻌﻀـﻬﺎ‬
‫ﻭﺻﻠﺖ ﺇﱃ ﺃﻗﺎﺻﻲ ﺍﳌﻨﺎﻃﻖ ﺍﳌﺄﻫﻮﻟﺔ ﰲ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﺗﻮﺟ‪‬ﻪ ﺑﻌﻀﻬﺎ ﺇﱃ ﺍﳉﻨﻮﺏ‬
‫ﻭﺑﻌﻀﻬﺎ ﺇﱃ ﺍﻟﺸﻤﺎﻝ‪ .‬ﻓﻜﻤﺎ ﻛﺎﻥ ﻋﺼﺮ ﺃﺳﺮ ﺍﻟﺸﻴﻄﺎﻥ ﳑﺘﺪﺍ ﺇﱃ ﺃﻟﻒ ﻋﺎﻡ‬
‫ﻚ ﺃﺳﺮﻩ ﺃﻳﻀﺎ‬‫ﻭﺍﻟﱵ ﺷﻬﺪﺕ ﳍﺎ ﺍﻷﺣﺪﺍﺙ ﺍﳋﺎﺭﺟﻴﺔ‪ ،‬ﻛﺬﻟﻚ ﺍﻣﺘﺪ ﺯﻣﻦ ﻓ ‪‬‬
‫ﳓﻮ ﺃﻟﻒ ﻋﺎﻡ ﲝﺴﺐ ﻧﺒﻮﺀﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻧﺘﻬﻰ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬
‫ﺍﳍﺠﺮﻱ‪ .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻷﻟﻔﻴﺔ ﳏﺴﻮﺑﺔ ﲝﺴﺐ ﺣﺴﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﻱ ﲝﺴﺐ‬
‫ﷲ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﻭﺍﳌﺴﻠﻤﲔ ﳌﻌﺮﻓﺔ‬
‫ﺍﻟﺘﻘﻮﱘ ﺍﻟﻘﻤﺮﻱ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻘﻮﱘ ﺍﻟﺬﻱ ﻋﻠﹼﻤﻪ ﺍ ُ‬
‫ﻣﻮﺍﻋﻴﺪ ﺍﻷﻧﺒﺎﺀ‪ ،‬ﻭﺍﻟﺘﻘﻮﱘ ﺍﻟﺸﻤﺴﻲ ﺑﺪﻋﺔ ﺍﺑﺘﺪﻋﻬﺎ ﺍﻟﻨﺎﺱ ﻭﺗﻨﺎﰲ ﻣﻘﺘﻀـﻰ‬
‫ﺍﻟﺼﺤﻒ ﺍﳌﻘﺪﺳﺔ‪.‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺇﻥ ﺃﻳﺎﻡ ﻣﻬﻠﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻷﺧﲑﺓ ﲝﺴﺐ ﻫﺬﺍ ﺍﻟﺘﻘـﻮﱘ ﻫـﻲ‬
‫ﺍﻷﻳﺎﻡ ﺍﻟﺮﺍﻫﻨﺔ ﺍﻟﱵ ﳓﻦ ﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﻛﺄ‪‬ﺎ ﺍﻧﻘﻀﺖ‪ ،‬ﻷﻥ ﺍﻟﻘﺮﻥ ﺍﳍﺠﺮﻱ ﺍﻟﺬﻱ‬
‫ﻚ ﺃﺳﺮ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺪ ﺍﻧﻘﻀﻰ ﻣﻨﻪ ﳓـﻮ ‪١٩‬‬ ‫ﻋﻠﻰ ﺭﺃﺳﻪ ﺍﻛﺘﻤﻠﺖ ﺍﻷﻟﻔﻴﺔ ﻟﻔ ‪‬‬
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‫ﻋﺎﻣﺎ‪ .‬ﻭﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﺗ‪‬ﻨـﺰﻉ ﻣﻨﻪ ﺍﳊﺮﻳﺔ ﻭﺍﻟﺴﻠﻄﻨﺔ‪ .‬ﻟﺬﺍ ﻻ ﺑﺪ ﻣﻦ‬
‫ﻧﺸﻮﺏ ﺍﳊﺮﺏ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻘﺪﺭﺓ ﻣﻨﺬ ﺍﻟﻘ‪‬ﺪﻡ ﺑﲔ ﻗﻮﺗ‪‬ﻲ ﺍﳉـﺬﺏ‪ .‬ﻭﻣـﻦ‬
‫ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﻳﺒﻄﻞ ﻛﻼﻡ ﺍﷲ‪ .‬ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻷﺧﺮﻯ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻫﻲ ﺃﻧﻪ‬
‫ﻗﺪ ﺍﻧﻘﻀﺖ ﻣﻨﺬ ﺑﺪﺀ ﺍﳋﻠﻴﻘﺔ ﺃﻱ ﻣﻨﺬ ﺁﺩﻡ  ﺍﻷﻟﻔﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺍﻟﱵ ﻛﺎﻥ‬
‫ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﻳﻮﻟﹶﺪ ﻓﻴﻬﺎ ﺁﺩﻡ ﺍﻟﺜﺎﱐ‪ ،‬ﻷﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺩﺱ ﻫﻮ ﻳﻮﻡ ﻭﻻﺩﺓ‬
‫ﺁﺩﻡ‪ .‬ﻭﺃﻟﻒ ﺳﻨﺔ ﲝﺴﺐ ﻛﺘﺐ ﺍﷲ ﺍﳌﻘﺪﺳﺔ ﻫﻲ ﻛﻤﺜﻞ ﻳﻮﻡ ﻭﺍﺣﺪ‪ .‬ﻓﻼ ﺑﺪ‬
‫ﻣﻦ ﺍﻟﺘﺴﻠﻴﻢ ﲝﺴﺐ ﻭﻋﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﺫﻟﻚ ﺍﻵﺩﻡ ﻗـﺪ ﻭ‪‬ﻟـﺪ‪ ،‬ﻭﺇﻥ ﱂ‬
‫ﻳ‪‬ﻌﺮ‪‬ﻑ ﺇﱃ ﺍﻵﻥ ﺑﻮﺟﻪ ﻛﺎﻣﻞ‪ .‬ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﺴﻠﻴﻢ ﺃﻳﻀﺎ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟـﻚ‬
‫ﺃﻥ ﻣﻘ ‪‬ﺮ ﺁﺩﻡ ﻫﺬﺍ ﺍﻟﺬﻱ ﹸﻗﺪ‪‬ﺭ ﺑﻴﺪ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺸﺮﻕ ﻭﻟﻴﺲ ﺍﻟﻐﺮﺏ‪ ،‬ﻷﻧﻪ‬
‫ﺛﺎﺑﺖ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ‪ ١٨ :٢‬ﺃﻥ ﺁﺩﻡ ﺃﹸﻋﻄﻲ ﻣﻜﺎﻧﺎ ﰲ ﺟﻨﺔ ﺷـﺮﻗﺎ‪ .‬ﻓﻜـﺎﻥ‬
‫ﺿﺮﻭﺭﻳﺎ ﺃﻥ ﻳ‪‬ﺒﻌﺚ ﺁﺩﻡ ﻫﺬﺍ ﺃﻳﻀﺎ ﰲ ﺑﻠﺪ ﺷﺮﻗﻲ ﺣﱴ ﺗﺒﻘﻰ ﺍﳌﻤﺎﺛﻠﺔ ﻗﺎﺋﻤـﺔ‬
‫ﻣﻦ ﺣﻴﺚ ﺍﳌﻜﺎﻥ ﺑﲔ ﺍﻷﻭﻝ ﻭﺍﻷﺧﲑ‪ .‬ﻭﻛﻤـﺎ ﻻ ﻳﺴـﻊ ﺍﳌﺴـﻠﻤﲔ ﺇﻻ‬
‫ﺍﻻﻋﺘﺮﺍﻑ ﺑﺬﻟﻚ‪ ،‬ﻛﺬﻟﻚ ﻻ ﳎﺎﻝ ﻟﻠﻤﺴﻴﺤﻴﲔ ﻟﻠﺘﻬﺮﺏ ﺃﻳﻀﺎ ﺑﺸـﺮﻁ ﺃﻻ‬
‫ﳝﻨﻌﻬﻢ ﻋ‪‬ﺮﻕ ﺍﻹﳊﺎﺩ‪ .‬ﻓﻼ ﺗﺒﻘﻰ ﻫﻨﺎﻙ ﺃﻳﺔ ﻣﺸﻜﻠﺔ ﻟﻔﻬﻢ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻨﺎﺻـﻌﺔ‪،‬‬
‫ﺑﻞ ﺍﻟﻘﻀﻴﺔ ﻭﺍﺿﺤﺔ ﲤﺎﻣﺎ ﺑﺄﻥ ﺍﻟﺰﻣﻦ ﺍﻟﺮﺍﻫﻦ ﻫﻮ ﺯﻣﻦ ﺍﳊﺮﺏ ﺑـﲔ ﺍﻟﻨـﻮﺭ‬
‫ﻭﺍﻟﻈﻼﻡ‪ .‬ﻭﻗﺪ ﺃﺑﻠﻎ ﺍﻟﻈﻼﻡ ﺃﻣ ‪‬ﺮﻩ ﻣﻨﺘﻬﺎﻩ‪ ،‬ﻭﻻ ﻳﺆﻣ‪‬ﻞ ﺃﻥ ﻳﺘﻐﻠﺐ ﺃﺣﺪ ﻋﻠـﻰ‬

‫ﺿ ‪‬ﻊ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ﺁ ‪‬ﺩ ‪‬ﻡ ﺍﱠﻟﺬ‪‬ﻱ ‪‬ﺟ‪‬ﺒﹶﻠﻪ‪ ) ."‬ﺳ ﹾﻔ ‪‬ﺮ‬

‫ﺏ ﺍﻹِﻟ ‪‬ﻪ ‪‬ﺟ‪‬ﻨ ﹰﺔ ﻓ‪‬ﻲ ‪‬ﻋ ‪‬ﺪ ‪‬ﻥ ‪‬ﺷ ‪‬ﺮﻗﹰﺎ‪ ،‬ﻭ ‪‬ﻭ ‪‬‬ ‫‪ "١‬ﻭ ﹶﻏ ‪‬ﺮ ‪‬‬
‫ﺱ ﺍﻟ ‪‬ﺮ ‪‬‬
‫ﺍﻟ‪‬ﺘ ﹾﻜﻮﹺﻳ ﹺﻦ ‪) (٨ : ٢‬ﺍﻟﻨﺎﺷﺮ(‬
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‫ﻫﺬﺍ ﺍﻟﻈﻼﻡ ﺩﻭﻥ ﻧﺰﻭﻝ ﺍﻟﻨﻮﺭ ﺍﻟﺴﻤﺎﻭﻱ‪ .‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺃﺩﱏ ﺷـﻚ ﰲ ﺃﻥ‬
‫ﺍﻟﻈﻼﻡ ﻋﻠﻰ ﺃﺷﺪ‪‬ﻩ‪ ،‬ﻭﺃﻥ ﻣﺼﺒﺎﺡ ﺍﳊﻖ ﺷﺒﻪ ﺍﳌﻨﻄﻔﺊ ﻋﻠﻰ ﻭﺷﻚ ﺍﻟﻔﻨـﺎﺀ‪.‬‬
‫ﻭﻟﻴﺲ ﺑﻮﺳﻊ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺃﻥ‬
‫ﺗﺴﺘﻌﻴﺪ ﻫﺬﺍ ﺍﻟﻀﻮﺀ ﺍﳌﻔﻘﻮﺩ‪ .‬ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺍﻷﻋﻤﻰ ﺃﻥ ﻳ‪‬ﺮﻱ ﺍﻷﻋﻤﻰ ﻃﺮﻳﻘﺎ؟‬
‫ﻭﻫﻞ ﻟﻠﻈﻼﻡ ﺃﻥ ﻳﺰﻳﻞ ﺍﻟﻈﻼﻡ؟ ﻛﻼ‪ ،‬ﰒ ﻛﻼ‪ .‬ﻭﺇﳕﺎ ﻫﻨﺎﻙ ﺣﺎﺟـﺔ ﺍﻵﻥ ﺇﱃ‬
‫ﻣﻨﺎﺭﺓ ﺟﺪﻳﺪﺓ ﻟﺘ‪‬ﺒﻨ‪‬ﻰ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺗﻌﻠﻮ ﻋﻠﻰ ﺍﻟﻌﻤﺮﺍﻥ ﺍﻟﺴـﻔﻠﻲ ﺑﺘﻔـﻮ‪‬ﻕ‪،‬‬
‫ﻟﻴﻨـﺰﻝ ﻋﻠﻴﻬﺎ ﻧﻮﺭ ﲰﺎﻭﻱ ﻭﻳﻮﺿﻊ ﻋﻠﻴﻬﺎ ﺍﳌﺼﺒﺎﺡ ﺍﻟﺴـﻤﺎﻭﻱ‪ ،‬ﻟﻴ‪‬ﻨـﻮ‪‬ﺭ‬
‫ﺑﻀﻮﺋﻪ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﻓﺄﻧ‪‬ﻰ ﻟﻨﻮﺭ ﺍﳌﺼﺒﺎﺡ ﺃﻥ ﻳﻨﺘﺸﺮ ﺇﱃ ﺃﺑﻌﺎﺩ ﺷﺎﺳﻌﺔ ﻣـﺎﱂ‬
‫ﻳﻮﺿ‪‬ﻊ ﺍﳌﺼﺒﺎﺡ ﰲ ﺃﻋﻠﻰ ﻣﻜﺎﻥ؟‬
‫ﻭﺍﻵﻥ‪ ،‬ﺑﻘﻲ ﺃﻥ ﺗﻔﻬﻤﻮﺍ ﻣﺎ ﻫﻲ ﺍﳌﻨﺎﺭﺓ؛ ﻓﻠﻴﻜﻦ ﻣﻌﻠﻮﻣﺎ ﺃﻥ ﺍﳌﻨﺎﺭﺓ ﻫـﻲ‬
‫ﻧﻔﺲ ﻣﻘﺪﺳﺔ ﻭﻣﻄ ‪‬ﻬﺮﺓ ﻭﺫﺍﺕ ﻋﺰﳝﺔ ﻋﺎﻟﻴﺔ ﻳ‪‬ﻌﻄﺎﻫﺎ ﺍﻹﻧﺴﺎ ﹸﻥ ﺍﻟﻜﺎﻣﻞ ﺍﻟـﺬﻱ‬
‫ﻳﺴﺘﺤﻖ ﻧﻮﺍﻝ ﺍﻟﻨﻮﺭ ﺍﻟﺴﻤﺎﻭﻱ‪ ،‬ﺣﻴﺚ ﻳﺘﻀﻤﻦ ﻣﻌﲎ ﺍﳌﻨﺎﺭﺓ ﻫﺬﺍ ﺍﳌﻔﻬـﻮﻡ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﻋﻠ ‪‬ﻮ ﺍﳌﻨﺎﺭﺓ ﻫﻮ ﻋﻠ ‪‬ﻮ ﻋﺰﳝﺔ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﺓ ﺍﳌﻨﺎﺭﺓ‬
‫ﻫﻮ ﺍﺳﺘﻘﺎﻣﺔ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﱵ ﻳﺒﺪﻳﻬﺎ ﻋﻨﺪ ﺍﻻﺑﺘﻼﺀﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺑﻴﺎﺿﻪ ﻫﻮ‬
‫ﻱ ﺗﺘﺒﲔ ﺑﺮﺍﺀﺗﻪ‬‫ﺑﺮﺍﺀﺗﻪ ﺍﻟﱵ ﺗﺘﺒﲔ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺘﻢ ﻛﻞ ﺫﻟﻚ‪ ،‬ﺃ ‪‬‬
‫‪-‬ﺑﻌﻠ ‪‬ﻮ ﳘﺘﻪ ﻭﻛﻤﺎﻝ ﺍﺳﺘﻘﺎﻣﺘﻪ ﻭﺻﱪﻩ ﻭﺻـﻤﻮﺩﻩ ﻭﺑﺎﻷﺩﻟـﺔ‪ -‬ﻛﺎﳌﻨـﺎﺭﺓ‬
‫ﺍﻟﺴﺎﻃﻌﺔ‪ ،‬ﻋﻨﺪﻫﺎ ﳛﲔ ﻭﻗﺖ ﳎﻴﺌﻪ ﺍﳉﻼﱄ ﻭﺗﻨﺘﻬﻲ ﻣﺮﺣﻠﺔ ﺍ‪‬ـﻲﺀ ﺍﻷﻭﻝ‬
‫ﺍﳌﺼﺤﻮﺏ ﺑﺎﻻﺑﺘﻼﺀﺍﺕ‪ .‬ﻋﻨﺪﻫﺎ ﺗﻨـﺰﻝ ﺗﻠﻚ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻣﺘﺼﺒﻐﺔ ﺑﺼـﺒﻐﺔ‬
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‫ﺟﻼﻝ ﺍﷲ ﻋﻠﻰ ﺷﺨﺺ ﻗﺎﺋﻢ ﻛﺎﳌﻨﺎﺭﺓ‪ .‬ﻭﰲ ﺫﻟﻚ ﺍﳊﲔ ﺗﺘﻮﻟﺪ ﻓﻴﻪ ﺍﻟﺘﺄﺛﲑﺍﺕ‬
‫ﺍﻹﳍﻴﺔ ﺑﺈﺫﻧﻪ ﺗﻌﺎﱃ‪ .‬ﻫﺬﺍ ﻛﻠﻪ ﳛﺪﺙ ﻋﻨﺪ ﺍ‪‬ﻲﺀ ﺍﻟﺜﺎﱐ‪ .‬ﻭﺇﻥ ﳎﻲﺀ ﺍﳌﺴـﻴﺢ‬
‫ﺍﳌﻮﻋﻮﺩ ﺑﺄﺳﻠﻮﺏ ﺧﺎﺹ ﺻﻮﺭﺓ ﻛﺎﻣﻠﺔ ﳍﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻫﻨﺎﻙ ﺭﻭﺍﻳﺎﺕ ﺭﺍﺋﺠﺔ‬
‫ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳﻴﻨـﺰﻝ ﻋﻠﻰ ﺍﳌﻨﺎﺭﺓ‪ .‬ﻭﻟﻜﻦ ﺍﳌﺮﺍﺩ ﻣـﻦ‬
‫ﺍﻟﻨـﺰﻭﻝ ﻫﻮ ﺍ‪‬ﻲﺀ ﺍﳉﻼﱄ ﺍﻟﺬﻱ ﲢﺎﻟﻔﻪ ﺍﻟﺼﺒﻐﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻧﻪ‬
‫ﱂ ﻳﻜﻦ ﻣﻮﺟﻮﺩﺍ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﻗﺒﻞ‪ .‬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ‪‬ﺗ‪‬ﺒﻮ‪‬ﺋـﻪ‬
‫ﺍﻟﺴﻤﺎﺀ ﻋﻨﺪﻫﺎ ﺇﱃ ﺃﻥ ﳛﲔ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻗﺪ‪‬ﺭﻩ ﺍﷲ‪.‬‬
‫ﻭﻣﻦ ‪‬ﺳ‪‬ﻨﺔ ﺍﷲ ﺃﻳﻀﺎ ﺃﻧﻪ ﻣﻦ ﺃﺟﻞ ﺗﺮﺳﻴﺦ ﺍﻷﻣﻮﺭ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﰲ ﺍﻷﺫﻫﺎﻥ‬
‫ﳜﻠﻖ ﳍﺎ ﺑﻌﺾ ﺟﻮﺍﻧﺒﻬﺎ ﺍﳌﺎﺩﻳﺔ ﺃﻳﻀﺎ‪ ،‬ﻣﺜﻞ ﻫﻴﻜﻞ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﺍﻟﻜﻌﺒﺔ ﰲ‬
‫ﻣﻜﺔ ﺍﳌﻌﻈﻤﺔ‪ .‬ﻓﻬﺎﺗﺎﻥ ﺍﻟﺼﻮﺭﺗﺎﻥ ﲤﺜﻼﻥ ﲡﻠﻴﺎﺕ ﺭﻭﺣﺎﻧﻴﺔ‪ .‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﻗﺪ ﻗﻴﻞ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳﻴﻨـﺰﻝ ﻋﻠﻰ ﺍﳌﻨﺎﺭﺓ ﺃﻭ‬
‫ﻋﻨﺪ ﺍﳌﻨﺎﺭﺓ ﰲ ﺑﻠﺪ ﺷﺮﻗﻲ ﺩﻣﺸﻖ‪ ،‬ﻛﻤﺎ ﺃﹸﻋﻄﻲ ﺁﺩﻡ ﺃﻳﻀﺎ ﻣﻜﺎﻧﺎ ﰲ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﺸﺮﻗﻲ‪ .‬ﻭﻻ ﺿﲑ ﰲ ﺑﻨﺎﺀ ﺍﳌﻨﺎﺭﺓ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺃﻳﻀﺎ ﻗﺒﻞ ﻫﺬﺍ ﺍ‪‬ﻲﺀ ﺍﳉﻼﱄ‪،‬‬
‫ﺑﻞ ﺗﻮﺟﺪ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﻧﺒﻮﺀﺓ ﺃ‪‬ﺎ ﺳﺘﻜﻮﻥ ﻋﻼﻣﺔ ﺍ‪‬ﻲﺀ ﺍﳉﻼﱄ ﻟﻠﻤﺴﻴﺢ‬
‫ﺍﳌﻮﻋﻮﺩ ﻭﺳﺘ‪‬ﺒﲎ ﻗﺒﻞ ﳎﻴﺌﻪ‪ .‬ﻭﻣﻦ ﺍﳌﻘﺪ‪‬ﺭ ﺃﻥ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳﻴﻜﻮﻥ‬
‫ﻋﻠﻰ ﻧﻮﻋﲔ‪ .‬ﺃﻭﻻ‪ :‬ﺍ‪‬ﻲﺀ ﺍﻟﻌﺎﺩﻱ ﺍﳌﺼﺤﻮﺏ ﺑﺸﱴ ﺃﻧـﻮﺍﻉ ﺍﻻﺑـﺘﻼﺀﺍﺕ‪،‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺳﻴﻜﻮﻥ ﻭﻗﺖ ﺃﺻﻨﺎﻑ ﺍﳌﻌﺎﻧﺎﺓ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺗﻨﺘﻬﻲ ﻫﺬﻩ ﺍﻷﻳـﺎﻡ‬
‫ﻋﻨﺪﻫﺎ ﳛﲔ ﺍ‪‬ﻲﺀ ﺍﳉﻼﱄ‪ .‬ﻭﺿﺮﻭﺭﻱ ﺃﻥ ‪‬ﺗﺒﲎ ﻣﻨﺎﺭﺓ ﻗﺒﻞ ﺫﻟﻚ ﺍﳊـﲔ‪،‬‬
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‫ﻛﻤﺎ ﺫﹸﻛﺮ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻧﻪ ﺳﺘﻜﻮﻥ ﻫﻨﺎﻙ ﻹﻇﻬﺎﺭ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﻨـﺎﺭ ﹲﺓ‬
‫ﻇﺎﻫﺮﻳﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﺻﻮﺭ ﹰﺓ ﻟﻠﻤﻨﺎﺭﺓ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ .‬ﻭﺍﻟﺪﻧﻴﺎ ﻻ ﺗﻌﺮﻑ ﺫﻟـﻚ‬
‫ﺍﻟﻨﺎﺯﻝ ﻗﺒﻞ ﺃﻥ ﻳﻨـﺰﻝ ﺑﺎﳉﻼﻝ ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻻ ﲢﺒﻪ ﺍﻟﺪﻧﻴﺎ ﻷ‪‬ﺎ‬
‫ﻻ ﲢﺐ ﺍﻹﻟﻪ ﺃﻳﻀﺎ ﺍﻟﺬﻱ ﺟﺎﺀ ﻫﻮ ﻣﻨﻪ‪ .‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺆﺫﹶﻯ ﰲ ﺃﺛﻨﺎﺀ ﳎﻴﺌـﻪ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻭﻳﻌﺬﱠﺏ ﻭﺗﻮﺟ‪‬ﻪ ﺇﻟﻴﻪ ﺗ‪‬ﻬﻢ ﺷﱴ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻟﻦ ﻳﻨﺎﻝ ﺍﻟﻘﺒﻮﻝ ﰲ ﺑﺪﺍﻳﺔ ﺍﻷﻣﺮ‪ ،‬ﻭﺳـﺘﺘﻔﺎﻗﻢ ﲡﺎﻫـﻪ‬
‫ﺿﻐﺎﺋﻦ ﺍﳉﻬﻼﺀ ﻭﺗﺒﻠﻎ ﺷﺮﻭﺭﻫﻢ ﻣﻨﺘﻬﺎﻫﺎ‪ ،‬ﻓﻴﺤﺴﺐ ﺍﻟﺬﻱ ﻳﻬﺎﲨﻪ ﻇﻠﻤـﺎ‬
‫ﻭﻋﺪﻭﺍﻧﺎ ﺃﻧﻪ ﻛﺴﺐ ﺣﺴﻨﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﳛﺴﺐ ﻣﻦ ﻳﺆﺫﻳﻪ ﺃﻧـﻪ ﺃﺭﺿـﻰ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﻔﻌﻠﺘﻪ ﻫﺬﻩ‪ .‬ﻭﺳﻴﻈﻞ ﺍﳊﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ ﻭﺳﺘﺤﻞ ﺑـﻪ ﺃﻟـﻮﺍﻥ‬
‫ﺍﻟﺰﻻﺯﻝ ﻭﺳﺘ‪‬ﻮﺍﺟﻬﻪ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﳌﺼﺎﺋﺐ ﺣﱴ ﺗﺘﺤﻘﻖ ﻓﻴﻪ ﺳﻨﺔ ﺍﷲ‪ .‬ﻋﻨﺪﻫﺎ‬
‫ﺳﻴﺄﰐ ﻭﻗﺖ ﳎﻴﺌﻪ ﺍﳉﻼﱄ ﻭﺗ‪‬ﻔﺘﺢ ﺃﻋ‪‬ﻴﻦ ﺍﻟﻘﻠـﻮﺏ ﺍﳌﺴـﺘﻌﺪﺓ ﻓﻴﻔﻜـﺮﻭﻥ‬
‫ﺏ ﻫﺬﺍ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻬﺰﻡ ﻭﻻ ﻳ‪‬ﻐﻠﹶـﺐ؟‬‫ﻱ ﻧﻮﻉ ﻛﺎﺫ ﹴ‬ ‫ﺑﺄﻧﻔﺴﻬﻢ‪ :‬ﻣﺎ ﺍﻟﻘﺼﺔ؟ ﻭﺃ ‪‬‬
‫ﻭﳌﺎﺫﺍ ﲢﺎﻟﻔﻪ ﺗﺄﻳﻴﺪﺍﺕ ﺍﷲ ﻭﻻ ﲢﺎﻟﻔﻨﺎ؟ ﻋﻨﺪﻫﺎ ﺳﻴﻨـﺰﻝ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ ﻣﻼﻙ‬
‫ﺍﷲ ﻭﻳﻔﻬ‪‬ﻤﻬﻢ‪ :‬ﻫﻞ ﺍﻷﻧﺒﺎﺀ ﰲ ﺃﺣﺎﺩﻳﺜﻜﻢ ﻭﺭﻭﺍﻳﺎﺗﻜﻢ ﺍﻟﱵ ﺗﻌﺮﻗﻞ ﺳـﺒﻴﻠﻜﻢ‬
‫ﺣﺘﻤﻴﺔ ﺍﻟﻮﻗﻮﻉ؟ ﺃﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻀﻬﺎ ﻣﻮﺿـﻮﻋﺎ ﺃﻭ ﺧﺎﻃﺌـﺎ؟ ﹶﺃﻭ‪‬ﻻ‬
‫ﳚﻮﺯ ﺃﻥ ﺗﺘﺤﻘﻖ ﺑﻌﺾ ﺍﻷﻧﺒﺎﺀ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻌﺎﺭﺍﺕ؟ ﻫﻞ ﻛﺎﻥ ﻫﻨـﺎﻙ‬
‫ﺳﺒﺐ ﺁﺧﺮ ﻟﺸﻘﺎﻭﺓ ﺍﻟﻴﻬﻮﺩ ﻭﻋﺪﻡ ﺇﳝﺎ‪‬ﻢ ﺇﻻ ﺃ‪‬ﻢ ﻇﻠﻮﺍ ﻣﻨﺘﻈﺮﻳﻦ ﺃﻥ ﺗﺘﺤﻘﻖ‬
‫ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻇﺎﻫﺮﻳﺎ ﻭﲝﺴﺐ ﻣﺰﺍﻋﻤﻬﻢ ﻭﻟﻜﻦ ﱂ ﳛﺪﺙ ﺷـﻲﺀ ﳑـﺎ‬
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‫ﺃﺭﺍﺩﻭﺍ؟ ﻓﻤﺎ ﺩﺍﻡ ﺍﻹﻟﻪ ﻧﻔﺴﻪ ﻣﻮﺟﻮﺩﺍ ﺍﻵﻥ ﺃﻳﻀﺎ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ ﺳﻨﺘﻪ ‪‬ﻫ ‪‬ﻲ ﻫ‪‬ـ ‪‬ﻲ‬
‫ﻀﺎ ﻗﺪ ﻭﺍﺟﻬﺘﻢ ﺍﻻﺑﺘﻼﺀ ﻧﻔﺴﻪ؟‬‫ﻓﻠﻤﺎﺫﺍ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﺃﻧﺘﻢ ﺃﻳ ‪‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺳﻴﻌﻮﺩ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻷﻓﻜﺎﺭ ﻧﻔﺴﻬﺎ ﺑﻄﺒﻴﻌﺘﻬﻢ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‬
‫ﻛﻤﺎ ﻇﻞ ﺍﳊﺎﻝ ﻣﻨﺬ ﺍﻟﻘ‪‬ﺪﻡ‪ .‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺻﺤﻴﺤﺎ ﺃﻥ ﺍﻟﻌﺼﺮ ﺍﻟﺮﺍﻫﻦ ﻫـﻮ‬
‫ﻋﺼﺮ ﺍﳊﺮﻭﺏ ﺍﳌﺎﺩﻳﺔ ﻟﻨﺸﺮ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺪﻳﻦ ﺍﳊﻖ‪ ،‬ﻷﻥ ﺍﻟﺴﻴﻒ ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﻳ‪‬ﻈﻬﺮ ﳏﺎﺳﻦ ﺍﳊﻖ‪ ،‬ﺑﻞ ﻳﻐﻄﹼﻴﻬﺎ ﻭﳚﻌﻠﻬﺎ ﻣﺸﺒﻮﻫﺎ ﻓﻴﻬﺎ‪ .‬ﻭﺍﻟﺬﻳﻦ ﳝﻴﻠﻮﻥ ﺇﱃ‬
‫ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻟﻴﺴﻮﺍ ﺃﺻﺪﻗﺎﺀ ﺍﻹﺳﻼﻡ ﺑﻞ ﺃﻋﺪﺍﺀﻩ‪ .‬ﻭﺇﻥ ﻃﺒﺎﺋﻌﻬﻢ ﻣﻨﺤﻄـﺔ‬
‫ﻭﺳﺎﻓﻠﺔ ﺟﺪﺍ ﻭﳘﻤﻬﻢ ﻫﺎﺑﻄﺔ‪ ،‬ﻭﻗﻠﻮ‪‬ﻢ ﻣﻨﻘﺒﻀﺔ ﻭﺃﺫﻫﺎ‪‬ﻢ ﺑﻠﻬﺎﺀ‪ ،‬ﻭﻃﺒﺎﺋﻌﻬﻢ‬
‫ﻣﻈﻠﻤﺔ ﻷ‪‬ﻢ ﻳﻌﻄﻮﻥ ﺍﳌﻌﺎﺭﺿﲔ ﻓﺮﺻﺔ ﺍﻻﻋﺘـﺮﺍﺽ ‪-‬ﻭﻫـﻮ ﰲ ﳏﻠـﻪ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ‪ -‬ﻷﻥ ﺍﻹﺳﻼﻡ ﳏﺘﺎﺝ ﻻﺭﺗﻘﺎﺋﻪ ﺇﱃ ﺍﳉﻬﺎﺩ ﺍﻟﻘﺘﺎﱄ ﲝﺴﺐ ﺯﻋﻤﻬﻢ‪.‬‬
‫ﻭﻫﺬﻩ ﺇﺳﺎﺀﺓ ﺇﱃ ﺍﻹﺳﻼﻡ ﻷﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻟﻘﻮﺓ ﻟﻴﺜﺒﺖ ﺻﺪﻗﻪ ﺑﻜﻞ‬
‫ﺳﻬﻮﻟﺔ ﺑﺄﺩﻟﺔ ﻋﻘﻠﻴﺔ ﺃﻭ ﺑﻨﻮﻉ ﺁﺧﺮ ﻛﺸﻬﺎﺩﺍﺕ ﺟﺪﻳﺮﺓ ﺑﺎﻟﺘﻤﺴـﻚ ‪‬ـﺎ ﺃﻭ‬
‫ﺑﺂﻳﺎﺕ ﲰﺎﻭﻳﺔ؛ ﻓﻬﻮ ﻟﻴﺲ ﲝﺎﺟﺔ ﺇﱃ ﺃﻥ ﻳ‪‬ﻜﺮﻩ ﺃﺣﺪﺍ ﻋﻠﻰ ﻗﺒـﻮﻝ ﺻـﺪﻗﻪ‬
‫ﺑﺎﳉﱪ ﺃﻭ ﺍﻟﺘﻬﺪﻳﺪ ﺑﺎﻟﺴﻴﻒ‪ .‬ﻭﻟﻜﻦ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﰲ ﺩﻳﻦ ﻣﺎ ﻫـﺬﻩ ﺍﳌﻴـﺰﺓ‬
‫ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﺘﺪﺍﺭﻙ ﺿﻌﻔﻪ ﺑﻘﻮﺓ ﺍﻟﺴﻴﻒ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺩﻟﻴﻞ ﺁﺧـﺮ‬
‫ﻋﻠﻰ ﺑﻄﻼﻧﻪ‪ ،‬ﺑﻞ ﺳﻴﻔﻪ ﻳﻜﻔﻲ ﻟﻘﻄﻊ ﺟﺬﻭﺭﻩ‪.‬‬
‫ﺃﻣﺎ ﺍﻻﻋﺘﺮﺍﺽ ﺑﺄﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻬﺎﺩ ﺍﻟﻘﺘﺎﱄ ﻏﲑ ﺟـﺎﺋﺰ ﺍﻵﻥ ﻓﻠﻤـﺎﺫﺍ‬
‫ﺍﺳﺘ‪‬ﺨﺪﻡ ﺍﻟﺴﻴﻒ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ؟ ﻓﻬﺬﺍ ﺧﻄﺄ ﺍﳌﻌﺘﺮﺿـﲔ ﺃﻧﻔﺴـﻬﻢ‪،‬‬
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‫ﻭﻣﻨﺸﺆﻩ ﻋﺪﻡ ﺍﻟﻌﻠﻢ‪ .‬ﺇ‪‬ﻢ ﻻ ﻳﺪﺭﻭﻥ ﺃﻥ ﺍﻹﺳﻼﻡ ﻻ ﳚﻴﺰ ﺍﻹﻛﺮﺍﻩ ﻗﻂ ﻟﻨﺸﺮ‬
‫ﺍﻟﺪﻳﻦ‪ .‬ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ﺟﺎﺀ ﺍﳌﻨﻊ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻴﺚ ﻳﻘـﻮﻝ‪:‬‬
‫ﻻ ﹺﺇ ﹾﻛﺮ‪‬ﺍ ‪‬ﻩ ﻓ‪‬ﻲ ﺍﻟﺪ‪‬ﻳ ﹺﻦ‪ ،١‬ﻓﻠﻤﺎﺫﺍ ﺭ‪‬ﻓﻊ ﺍﻟﺴﻴﻒ ﺇﺫﹰﺍ؟ ﺍﳊﻘﻴﻘـﺔ ﺃﻥ ﺍﻟﻨـﺎﺱ‬
‫ﺍﳍﻤﺠﻴﲔ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﱂ ﻳﺒﻖ ﻓﻴﻬﻢ ﺷﺎﺋﺒﺔ ﻣـﻦ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺤﻀـﺮ‬
‫ﺻﺎﺭﻭﺍ ﺃﻋﺪﺍﺀ ﺃﻟﺪﺍﺀ ﻟﻺﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﹸﺃﲤﱠﺖ ﻋﻠـﻴﻬﻢ ﺣﺠـﺔ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﳊﻘﺎﺋﻖ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺎﻷﺩﻟﺔ ﺍﻟﺒ‪‬ﻴﻨﺔ ﻭ ‪‬ﻭﺿ‪‬ﺢ ﳍﻢ ﺟﻴﺪﺍ ﺃﻧﻪ ﻣﻦ ﺍﳋﻄﺄ‬
‫ﺍﻟﻔﺎﺩﺡ ﺃﻥ ﻳﻌﺒﺪ ﺍﳌﺮﺀ ﺃﺻﻨﺎﻣﺎ ﻣﻊ ﻛﻮﻧﻪ ﺇﻧﺴﺎﻧﺎ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻳﻌﺎﺭﺽ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻓﻠﻢ ﻳﻄﻴﻘﻮﺍ ﺟﻮﺍﺑﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﳌﻌﻘﻮﻟﺔ‪ .‬ﻭﺑﺴﺒﺐ ﻋﺪﻡ ﻗﺪﺭ‪‬ﻢ‬
‫ﻋﻠﻰ ﺍﳉﻮﺍﺏ ﻧﺸﺄﺕ ﰲ ﺍﻟﻌﻘﻼﺀ ﺣﺮﻛﺔ ﺇﱃ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺎﻧﻔﺼﻞ ﺍﻷﺥ ﻋـﻦ‬
‫ﺍﻷﺥ ﻭﺍﻷﺏ ﻋﻦ ﺍﻻﺑﻦ‪ .‬ﻓﻠﻢ ﳚﺪﻭﺍ ﺣﻴﻠﺔ ﻹﻧﻘﺎﺫ ﺩﻳﻨﻬﻢ ﺍﻟﺒﺎﻃﻞ ﺇﻻ ﺃﻥ ﳝﻨﻌﻮﺍ‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﺍﻹﺳﻼﻡ ﺑﻌﻘﻮﺑﺎﺕ ﻗﺎﺳﻴﺔ‪ .‬ﻋﻨﺪﺋﺬ ﺑﺪﺃ "ﺃﺑﻮ ﺟﻬﻞ"‬
‫ﻭﻏﲑﻩ ﻣﻦ ﺯﻋﻤﺎﺀ ﻣﻜﺔ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﰲ ﻣﻜﺔ ﺍﳌﻌﻈﻤﺔ‪ .‬ﺍﳌﻄﹼﻠﻌـﻮﻥ ﻋﻠـﻰ‬
‫ﺗﺎﺭﻳﺦ ﺻﺪﺭ ﺍﻹﺳﻼﻡ ﻳﻌﺮﻓﻮﻥ ﺟﻴﺪﺍ ﻣﺎ ﺻﺒ‪‬ﻪ ﺍﳌﻌﺎﺭﺿﻮﻥ ﻣـﻦ ﺍﳌﻈـﺎﱂ ﰲ‬
‫ﻣﻜﺔ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺍﻷﺑﺮﻳﺎﺀ ﻗﺘﻠﻮﻫﻢ ﻇﻠﻤﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺮﺗﺪﻉ ﺍﻟﻨﺎﺱ ﻋـﻦ‬
‫ﺍﻹﺳﻼﻡ ﻷﻥ ﺣﱴ ﻣﻦ ﳝﻠﻚ ﻋﻘﻼ ﺳﻄﺤﻴﺎ ﻳﻌـﺮﻑ ﻭﺿـﻮﺡ ﺍﻹﺳـﻼﻡ‬
‫ﻭﻣﻌﻘﻮﻟﻴﺘﻪ ﻣﻘﺎﺑﻞ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪ .‬ﻭﳌﺎ ﱂ ﻳﻨﺠﺢ ﻛﻴﺪﻫﻢ ﻫﺬﺍ ﺃﻳﻀﺎ ﲝﺴﺐ‬
‫ﻣﺒﺘﻐﺎﻫﻢ ﻗﺮﺭﻭﺍ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺍﻟﻨﱯ ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻘﺬﻩ ﻭﺃﻭﺻـﻠﻪ ﺇﱃ‬

‫‪ ١‬ﺍﻟﺒﻘﺮﺓ‪٢٥٧ :‬‬
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‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻼﺣﻘﻮﻩ ﻟﻴﻘﺘﻠﻮﻩ‪ ،‬ﻭﱂ ﻳﺘﺨﻠﱠﻮﺍ ﻋﻦ ﺳﻠﻮﻛﻬﻢ ﺑﺄﻱ ﺣـﺎﻝ‪ .‬ﻓﻤـﺎ‬
‫ﻛﺎﻧﺖ ﰲ ﻳﺪ ﺍﻹﺳﻼﻡ ﺣﻴﻠﺔ ﺇﻻ ﺃﻥ ﻳﺪﺍﻓﻊ ﺿﺪ ﺗﻠﻚ ﺍﳍﺠﻤﺎﺕ ﻭﻳﻌﺎﻗـﺐ‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻬﺎﲨﻮﻥ ﺑﻐﲑ ﺣﻖ‪.‬‬
‫ﺇﺫﹰﺍ‪ ،‬ﻓﺈﻥ ﺣﺮﻭﺏ ﺍﻹﺳﻼﻡ ﱂ ﺗﻜﻦ ﻟﻨﺸﺮ ﺍﻟﺪﻳﻦ ﺑـﻞ ﻹﻧﻘـﺎﺫ ﺣﻴـﺎﺓ‬
‫ﺍﳌﺴﻠﻤﲔ‪ .‬ﻫﻞ ﻳﻘﺒﻞ ﻋﻘﻞ ﺳﻠﻴﻢ ﺃﻥ ﺍﻹﺳﻼﻡ ﻋﺠﺰ ﻋﻦ ﺇﺛﺒـﺎﺕ ﻣﻌﻘﻮﻟﻴـﺔ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﺣﱴ ﻟﻌﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ ﺍﳍﻤﺠﻴﲔ؟ ﻫﻞ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻘﺒﻞ ﺑﺄﻥ ﺍﻹﺳـﻼﻡ‬
‫ﻛﺎﻥ ﻣﻐﻠﻮﺑﺎ ﻋﻠﻰ ﺃﻣﺮﻩ ﻣﻦ ﺣﻴﺚ ﺍﳊﺠﺔ ﺃﻣﺎﻡ ﺍﳌﺸﺮﻛﲔ ﺍﻟـﺬﻳﻦ ﻛـﺎﻧﻮﺍ‬
‫ﻳﻌﺒﺪﻭﻥ ﺍﻷﺣﺠﺎﺭ ﻭﺍﳉﻤﺎﺩﺍﺕ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻠﻮ‪‬ﺛﲔ ﺑﺄﺻﻨﺎﻑ ﺍﻷﺭﺟﺎﺱ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﺠﺰ ﻣﻬﻤﺘﻪ ﺑﺎﻟﺴﻴﻒ؟ ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ! ﻛﻼ‪ ،‬ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻟﻴﺴـﺖ‬
‫ﺻﺤﻴﺤﺔ ﻗﻂ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻭﺟ‪‬ﻬﻮﺍ ﺇﱃ ﺍﻹﺳﻼﻡ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﻗﺪ‬
‫ﺃﺧﻔﻮﺍ ﺍﳊﻖ ﻇﻠﻤﺎ ﻣﻨﻬﻢ‪.‬‬
‫ﺻﺤﻴﺢ ﺃﻥ ﺍﳌﺸﺎﻳﺦ ﺃﺧﺬﻭﺍ ﻧﺼﻴﺒﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻈﻠﻢ‪ ،‬ﻟﻜﻦ ﺍﻟﻘﺴﺎﻭﺳـﺔ ﻻ‬
‫ﻳ ‪‬ﻘﻠﱡﻮﻥ ﻋﻨﻬﻢ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﺣﻴﺚ ﺭﺳ‪‬ﺨﻮﺍ ﰲ ﺃﺫﻫﺎﻥ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻛـﻼﻡ‬
‫ﺍﳌﺸﺎﻳﺦ ﻗﻠﻴﻠﻲ ﺍﻟﻔﻬﻢ ﺑﺘﻮﺟﻴﻪ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﺇﱃ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺰﻋﻢ‬
‫ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻣﺎ ﺩﺍﻡ ﻣﺸﺎﳜﻨﺎ ﻳﻔﺘﻮﻥ ﺑﺎﳉﻬﺎﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﺴﺎﻭﺳﺔ‪ ،‬ﻭﻫﻢ‬
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‫ﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﻳﺜﲑﻭﻥ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﻧﻔﺴﻬﺎ؛ ﻓﻴﺜﺒﺖ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﳉﻬﺎﺩ‬
‫ﺐ ﺇﺫ ﺃﹸﻟﺼﻖ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ‬
‫ﻣﺴﻤﻮﺡ ﺑﻪ ﰲ ﺩﻳﻨﻨﺎ‪ .‬ﻣﺎ ﺃﻋﻈﻤﻪ ﻣﻦ ﻇﻠﻢ ﺍﺭﺗ‪‬ﻜ ‪‬‬

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‫ﺃﻱ ﻓﻜﺮﺓ ﺍﳉﻬﺎﺩ ﺍﻟﻌﺪﻭﺍﱐ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬
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‫ﺑﺎﻹﺳﻼﻡ ﺑﺸﻬﺎﺩﺗﲔ! ﻟﻮ ﱂ ﻳﺴﻠﻚ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﻭﻗﺎﻟﻮﺍ ﺑﺄﻣﺎﻧـﺔ‬
‫ﺍﻟﺘﺰﺍﻣﺎ ﺑﺎﳊﻖ ﻭﺍﻟﺼﺪﻕ ﺑﺄﻥ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﻳﻔﺘﻮﻥ ﻫﺬﻩ ﺍﻟﻔﺘـﻮﻯ ﺟﻬـﻼ‬
‫ﻭﻏﺒﺎﻭﺓ ﻣﻨﻬﻢ ﻭﺇﻻ ﻓﺈﻥ ﺍﻟﻈﺮﻭﻑ ﺍﻟﱵ ﺃﺩ‪‬ﺕ ﺇﱃ ﻫﺬﻩ ﺍﻟﻀﺮﻭﺭﺓ ﰲ ﺻـﺪﺭ‬
‫ﺍﻹﺳﻼﻡ ﱂ ﺗﻌﺪ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻟﻜﺎﻥ ﻣﻦ ﺍﳌﺄﻣﻮﻝ ﺃﻥ ﲣﺘﻔـﻲ‬
‫ﻓﻜﺮﺓ ﺍﳉﻬﺎﺩ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ‪‬ﺎﺋﻴﺎ‪ .‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﳊﻤﺎﺱ‬
‫ﻭﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺍﻟﻔﻬﻢ‪ ،‬ﱂ ‪‬ﻳﻔﻬﻤﻮﺍ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﺻﺤﻴﺢ ﲤﺎﻣﺎ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﺍﺳﺘﺤﻖ ﺍﻟﻌﺮﺏ ﺍﻟﻘﺘ ﹶﻞ ﰲ ﻧﻈﺮ ﺍﷲ ﻧﺘﻴﺠﺔ ﻛﺜـﺮﺓ‬
‫ﺃﻋﻤﺎﳍﻢ ﺍﳌﻔﺴﺪﺓ ﻭﺑﺴﺒﺐ ﺳﻔﻜﻬﻢ ﺍﻟﺪﻣﺎﺀ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻋﻨﺪﻫﺎ ﺻﺪﺭ ﺍﻷﻣـﺮ‬
‫ﺃ‪‬ﻢ ﻳﺴﺘﺤﻘﻮﻥ ﺍﻟﻘﺘﻞﹶ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﻟﻮ ﺁﻣﻨﻮﺍ ﻟﺮ‪‬ﻓﻌﺖ ﻋﻨـﻬﻢ ﻋﻘﻮﺑـﺔ‬
‫ﺍﻟﻘﺘﻞ‪ .‬ﻭﻟﻌﻞ ﺍﳌﻌﺎﺭﺿﲔ ﻗﻠﻴﻠﻲ ﺍﻟﻔﻬﻢ ﺍﳔﺪﻋﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﳊﻜـﻢ‪ .‬ﺇ‪‬ـﻢ ﻻ‬
‫ﻳﻔﻘﻬﻮﻥ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﺇﻛﺮﺍﻫﺎ ﺑﻞ ﻫﻮ ﲣﻔﻴﻒ ﻋﻦ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺴﺘﺤﻘﻮﻥ‬
‫ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻻ ﻏﺒﺎﻭﺓ ﺃﻛﱪ ﻣﻦ ﻋﺪ‪‬ﻩ ﺇﻛﺮﺍﻫﺎ‪ .‬ﻓﻘﺪ ﺍﺳﺘﺤﻖ ﻫﺆﻻﺀ ﺍﻟﻘﺘﻞ ﻟﻘﺘﻠﻬﻢ‬
‫ﻻ ﻟﻜﻔﺮﻫﻢ‪ .‬ﻭﻛﺎﻥ ﺍﷲ ﺍﻟﺮﺣﻴﻢ ﺃﻳﻀﺎ ﻳﻌﺮﻑ ﺟﻴﺪﺍ ﺃ‪‬ﻢ ﻣﺪﺭﻛﻮﻥ ﻟﺼـﺪﻕ‬
‫ﺐ ﻗﺘﻠـﻬﻢ‬‫ﺍﻹﺳﻼﻡ ﺟﻴﺪﺍ ﻓﻘﺪ ﺍﻗﺘﻀﺖ ﺭﲪﺘﻪ ﺃﻥ ﻳ‪‬ﻌﻄﻰ ﺍ‪‬ﺮﻣﻮﻥ ﺍﻟﻮﺍﺟـ ‪‬‬
‫ﻓﺮﺻﺔ ﻟﻠﻌﻔﻮ ﻋﻦ ﺫﻧﻮ‪‬ﻢ‪ .‬ﻓﻴﺘﺒﲔ ﻣﻦ ﺫﻟﻚ ﺃﻳﻀﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﱂ ﻳﺮﹺﺩ ﻗﻂ ﺃﻥ‬
‫ﻳﻘﺘﻞ ﺃﺣﺪﺍ ﺑﻞ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺤﻘﻮﺍ ﺍﻟﻘﺘﻞ ﻧﺘﻴﺠﺔ ﺳﻔﻜﻬﻢ ﺍﻟﺪﻣﺎﺀ ﺃﻭﺟـﺪ ﳍـﻢ‬
‫ﺃﻳﻀﺎ ﻃﺮﻳﻘﺎ ﻟﻠﻌﻔﻮ‪ .‬ﻓﻔﻲ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ﻭﺍﺟﻪ ﺍﻹﺳﻼﻡ ﻫﺬﻩ ﺍﳌﺸﺎﻛﻞ ﰲ ﻛﻞ‬
‫ﻣﻜﺎﻥ ﻷﻥ ﺍﻟﻌﻨﺎﺩ ﻛﺎﻥ ﻣﺘﻔﺎﻗﻤﺎ ﺿﺪﻩ ﰲ ﻛﻞ ﻗﻮﻡ؛ ﻭﻛﺎﻥ ﺇﺫﺍ ﺃﺳﻠﻢ ﺃﺣـﺪ‬
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‫ﻱ ﻗﻮﻡ ﺗﻌﺮﺽ ﻟﻠﻘﺘﻞ ﺃﻭ ﺻﺎﺭﺕ ﺣﻴﺎﺗﻪ ﰲ ﺧﻄﺮ ﺩﺍﺋـﻢ ﻭﺃﺻـﺒﺤﺖ‬ ‫ﻣﻦ ﺃ ‪‬‬
‫ﺟﺤﻴﻤﺎ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻷﻭﺿﺎﻉ ﺍﺿﻄﺮ ﺍﻹﺳﻼﻡ ﺇﱃ ﺧﻮﺽ ﺍﳊﺮﻭﺏ ﻹﺭﺳـﺎﺀ‬
‫ﺩﻋﺎﺋﻢ ﺍﻷﻣﻦ‪ .‬ﻭﺑﺪﻭﻥ ﻫﺎﺗﲔ ﺍﳊﺎﻟﺘﲔ ﱂ ﲣﻄﺮ ﺍﳊﺮﺏ ﺑﺒﺎﻝ ﺍﻹﺳﻼﻡ ﻗﻂ ﰲ‬
‫ﺫﻟﻚ ﺍﻟﺰﻣﻦ ﻣﻦ ﺍﻻﺑﺘﻼﺀ ﺃﻳﻀﺎ‪ .‬ﱂ ﻳﻬﺪﻑ ﺍﻹﺳﻼﻡ ﺇﱃ ﺧﻮﺽ ﺍﳊﺮﻭﺏ ﻣﻦ‬
‫ﺃﺟﻞ ﺍﻟﺪﻳﻦ ﻭﻟﻜﻨﻪ ﺃﹸﻛﺮﻩ ﻋﻠﻴﻬﺎ ﺑﻐﲑ ﺣﻖ‪ .‬ﻓﻜﻞ ﻣﺎ ﺣﺪﺙ ﻋﻠﻰ ﺻﻌﻴﺪ ﺍﻟﻮﺍﻗﻊ‬
‫ﻛﺎﻥ ﻣﻦ ﺃﺟﻞ ﲪﺎﻳﺔ ﺍﳊﺮﻳﺔ ﻭﻟﻠﺪﻓﺎﻉ‪ .‬ﻭﻟﻜﻦ ﺍﳌﺸﺎﻳﺦ ﻗﻠﻴﻠﻲ ﺍﻟﻔﻬﻢ ﺃﺿـﺎﻓﻮﺍ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺣﻮﺍﺷ ‪‬ﻲ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ﻭﺍﻋﺘﱪﻭﺍ ﺍﻟﻮﺣﺸـﻴﺔ ﺍﳌﺨﺠﻠـﺔ‬
‫ﺍﻓﺘﺨﺎﺭﺍ ﳍﻢ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻟﻴﺲ ﺧﻄﺄ ﺍﻹﺳﻼﻡ ﺑﻞ ﻫﻮ ﻗﺼﻮﺭ ﻋﻘﻮﻝ ﻫـﺆﻻﺀ‬
‫ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻳ ‪‬ﻌﺪ‪‬ﻭﻥ ﺩﻡ ﺍﻹﻧﺴﺎﻥ ﺃﺭﺧﺺ ﻣﻦ ﺩﻡ ﺍﻟﺪﻭﺍﺏ ﺃﻳﻀﺎ‪ ،‬ﻭﱂ ﻳﺸﺒﻌﻮﺍ‬
‫ﻣﻦ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﺇﱃ ﺍﻵﻥ ﺑﻞ ﻳﻨﺘﻈﺮﻭﻥ ﻣﻬﺪﻳﺎ ﺳﻔﺎﻛﺎ ﳍﺬﺍ ﺍﻟﻐﺮﺽ‪ .‬ﻭﻛﺄ‪‬ﻢ‬
‫ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﳉﻤﻴﻊ ﺍﻷﻗﻮﺍﻡ ﺃﻥ ﺍﻹﺳﻼﻡ ﻛﺎﻥ ﲝﺎﺟﺔ ﺇﱃ ﺍﳉﱪ ﻭﺍﻹﻛﺮﺍﻩ‬
‫ﺩﺍﺋﻤﺎ ﻣﻦ ﺃﺟﻞ ﺍﻧﺘﺸﺎﺭﻩ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺃﺩﱏ ﺻﺪﻕ ﺃﻭ ﺣﻖ‪.‬‬
‫ﻳﺒﺪﻭ ﱄ ﺃﻥ ﺍﳌﺸﺎﻳﺦ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﻟﻴﺴﻮﺍ ﺭﺍﺿﲔ ﺑﺎﻻﳓﻄﺎﻁ ﺍﻟﺬﻱ‬
‫ﻳﻮﺍﺟﻬﻪ ﺍﻹﺳﻼﻡ ﺣﺎﻟﻴﺎ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺬﻫﺒﻮﺍ ﺑـﻪ ﺇﱃ ﺍﻟـﺪﺭﻙ‬
‫ﺍﻷﺳﻔﻞ ﺑﺈﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ‪ .‬ﻭﻟﻜﻦ ﺍﻋﻠﹶﻤﻮﺍ ﻳﻘﻴﻨـﺎ ﺃﻥ ﺍﷲ ﻻ‬
‫ﻳﺮﺿﻰ ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﻹﺳﻼﻡ ‪‬ﻋﺮﺿﺔ ﳌﺜﻞ ﻫـﺬﻩ ﺍﻟﺘـﻬﻢ ﻭﺍﻟﻠـﻮﻡ‪ .‬ﻳﻜﻔـﻲ‬
‫ﻟﻠﻤﻌﺎﺭﺿﲔ ﺍﳉﻬﻼﺀ ﺍﺑﺘﻼ ًﺀ ﺃ‪‬ﻢ ﻣﺎﺯﺍﻟﻮﺍ ﺛﺎﺑﺘﲔ ﻋﻠﻰ ﻓﻜﺮ‪‬ﻢ ﺍﻟﻘﺎﺋﻠـﺔ ﺑـﺄﻥ‬
‫ﺍﻹﺳﻼﻡ ﻇﻞ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺴﻴﻒ ﻟﻺﻛﺜﺎﺭ ﻣﻦ ﻋﺪﺩ ﲨﺎﻋﺘﻪ ﰲ ﺍﻟـﺰﻣﻦ ﺍﻷﻭﻝ‬
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‫ﻭﺑﻌﺪﻩ ﺃﻳﻀﺎ‪ .‬ﻟﻘﺪ ﺁﻥ ﺃﻭﺍﻥ ﺍﻗﺘﻼﻉ ﻫﺬﺍ ﺍﳋﻄﺄ ﻣﻦ ﺍﻷﺫﻫـﺎﻥ ﺑـﺪﻻ ﻣـﻦ‬
‫ﺗﺮﺳﻴﺨﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻱ ﻗﺒﻞ‪ .‬ﻟﻮ ﺭﻛﹼﺰ ﺍﳌﺸﺎﻳﺦ ﺍﳌﺴﻠﻤﻮﻥ ﳎﺘﻤﻌﲔ ﻋﻠﻰ ﺃﻥ‬
‫ﻳﺰﻳﻠﻮﺍ ﻫﺬﺍ ﺍﳋﻄﺄ ﻣﻦ ﺃﺫﻫﺎﻥ ﺍﳌﺴﻠﻤﲔ ﺍﳍﻤﺠﻴﲔ ﻟﻜﺎﻧﺖ ﻫﺬﻩ ﻣﻨ‪‬ﺔ ﻋﻈﻴﻤـﺔ‬
‫ﳍﻢ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺩﻭﻥ ﺃﺩﱏ ﺷﻚ‪ .‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ ﺑﻞ ﹶﻟ ﹶﻈﻬ‪‬ـ ‪‬ﺮ ﻟﻠﻨـﺎﺱ‬
‫ﺃﺳﺎﺱ ﳏﺎﺳﻦ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻈﻴﻤﺔ ﺑﻮﺍﺳﻄﺘﻬﻢ‪ ،‬ﻭﻟﺰﺍﻟﺖ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻜﺮﺍﻫﻴﺔ‬
‫ﺍﻟﱵ ﻳﻜﻨ‪‬ﻬﺎ ﲡﺎﻩ ﺍﻹﺳﻼﻡ ﻣﻌﺎﺭﺿﻮﻩ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺪﻳﻦ ﻧﺘﻴﺠﺔ ﺃﺧﻄـﺎﺋﻬﻢ‪.‬‬
‫ﻋﻨﺪﻫﺎ ﺗﺼﺒﺢ ﺃﻧﻈﺎﺭﻫﻢ ﻧﻘﻴﺔ ﻭﺗﺴﺘﻔﻴﺾ ﺳﺮﻳﻌﺎ ﻣﻦ ﻳﻨﺒﻮﻉ ﺍﻟﻨﻮﺭ ﻫﺬﺍ‪ .‬ﻣـﻦ‬
‫ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺃﺣﺪﺍ ﻻ ﻳﻘﺮﺏ ﺷﺨﺼﺎ ﺳﻔﺎﻛﺎ ﺑﻞ ﳜﺎﻓﻪ ﺍﳉﻤﻴـﻊ ﻭﺗﺮﺗﻌـﺐ‬
‫ﺍﻟﻨﺴﺎﺀ ﻭﺍﻷﻭﻻﺩ ﺧﺎﺻﺔ ﲟﺠﺮﺩ ﺭﺅﻳﺘﻪ‪ ،‬ﻓﻬﻮ ﻳﺘﺮﺍﺀﻯ ﻛـﺎ‪‬ﻨﻮﻥ‪ ،‬ﻭﳜـﺎﻑ‬
‫ﺽ ﻳﻨﺘﻤﻲ ﺇﱃ ﺩﻳﻦ ﺁﺧﺮ ﺃﻥ ﻳﺒﻴﺖ ﻋﻨﺪﻩ ﺧﺸﻴﺔ ﺃﻥ ﻳﻘﺘﻠﻪ ﻟﻴﻼ ﻟﻴ‪‬ﺴﻤ‪‬ﻰ‬ ‫ﻣﻌﺎﺭ ‪‬‬
‫ﳎﺎﻫ ‪‬ﺪﺍ‪ ،‬ﻷﻧﻪ ﻣﺎ ﺯﺍﻟﺖ ﰲ ﺑﻌﺾ ﺳﻜﺎﻥ ﺍﻟﺘﺨﻮﻡ ﻋﺎﺩﺓ ﺃ‪‬ـﻢ ‪-‬ﻟﻜﺴـﺐ‬
‫ﺍﻟﺜﻮﺍﺏ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ‪ -‬ﻳﺴﻔﻜﻮﻥ ﺍﻟﺪﻣﺎﺀ ﺑﻐﲑ ﺣﻖ ﻭﻳﺰﻋﻤﻮﻥ‬
‫ﺃ‪‬ﻢ ﻛﺴﺒﻮﺍ ﺍﳉﻨﺔ ﺍﻟﻴﻮﻡ ﺑﻌﻤﻞ ﻭﺍﺣﺪ ﻭﺍﺳﺘﺤﻘﻮﺍ ﲨﻴﻊ ﻧﹺﻌﻤﻬﺎ‪.‬‬
‫ﻓﻜﻢ ﻫﻮ ﳐﺠﻞ ﺃﻧﻪ ﻗﺪ ﺭ‪‬ﻓﻊ ﺍﻷﻣﺎﻥ ﻋﻦ ﺍﻷﻗﻮﺍﻡ ﺍﻷﺧـﺮﻯ ﰲ ﺟـﻮﺍﺭ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﺗﻄﻤﺌﻦ ﻗﻠﻮ‪‬ﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻡ ﺳﻴﺤﺴﻦ ﺇﻟﻴﻬﻢ ﺇﺫﺍ ﺳﻨﺤﺖ ﳍﻢ‬
‫ﻓﺮﺻﺔ!‬
‫ﻧﻮﺍﺟﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻣﻮﺍﻗﻒ ﻧﺮﻯ ﻓﻴﻬﺎ ﺷﺨﺼﺎ ﻣﻦ ﻗﻮﻡ ﺁﺧﺮﻳﻦ‬
‫ﻣﺮﺗﻌﺒﺎ ﻣﺬﻋﻮﺭﺍ ﺑﺴﺒﺐ ﻫﺬﺍ ﺍﳌﻌﺘﻘﺪ ﺍﻟﻜﺎﻣﻦ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ‪.‬‬
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‫ﻟﻘﺪ ﺳﺒﻖ ﱄ ﺃﻥ ﺷـﺎﻫﺪﺕ ﻣﺸـﻬﺪﺍ‪ ،‬ﻭﻟﻌـﻞ ﺗﺎﺭﳜـﻪ ﻳﻌـﻮﺩ ﺇﱃ‬
‫‪١٩٠١/١١/٢٠‬ﻡ ﺣﲔ ﺟﺎﺀ ﺇﱃ ﻗﺎﺩﻳﺎﻥ ﺷﺨﺺ ﺇﳒﻠﻴﺰﻱ ﻭﻛﺎﻥ ﻟﻔﻴﻒ ﻣﻦ‬
‫ﺃﻓﺮﺍﺩ ﲨﺎﻋﱵ ﳎﺘﻤﻌﲔ ﺣﻴﻨﻬﺎ ﻭﻛﺎﻥ ﺍﳊﺪﻳﺚ ﻳﺪﻭﺭ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺩﻳـﲏ‪،‬‬
‫ﻓﺠﺎﺀ ﺍﻟﺸﺨﺺ ﺍﳌﺬﻛﻮﺭ ﻭﻭﻗﻒ ﺟﺎﻧ‪‬ﺒﺎ‪ ،‬ﻓﺪﻋﻮﺗ‪‬ﻪ ﺑﻠﻄﻒ ﻭﺃﺟﻠﺴﺘﻪ ﺑﻘـﺮﰊ‪.‬‬
‫ﻭﺗﺒﲔ ﺃﻧﻪ ﺳﺎﺋﺢ ﺇﳒﻠﻴﺰﻱ ﻭﻗﺪ ﺯﺍﺭ ﺑﻠﺪﺍ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻳﻀﺎ ﻭﻳﺮﻳـﺪ ﺃﻥ‬
‫ﻳﺼﻮ‪‬ﺭ ﺃﻓﺮﺍﺩ ﲨﺎﻋﺘﻨﺎ‪ .‬ﻓﺴﺎﻋﺪﻧﺎﻩ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻗﻠﻨﺎ ﻟﻪ ﺟﱪﺍ ﳋﺎﻃﺮﻩ ﻭﻣﺮﺍﻋﺎﺓ‬
‫ﻟﻪ ﺃﻥ ﳝﻜﺚ ﻋﻨﺪﻧﺎ ﺑﻀﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻭﻟﻜﻦ ﺗﺒﲔ ﺃﻧﻪ ﻛﺎﻥ ﺧﺎﺋﻔﺎ‪ ،‬ﻭﻗـﺎﻝ ﺑﺄﻧـﻪ‬
‫ﺭﺃﻯ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻳﻘﺘﻠﻮﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺩﻭﻥ ﻫـﻮﺍﺩﺓ‪ .‬ﻓﺴـﺮﺩ‬
‫ﺑﻌﺾ ﺍﻟﻘﺼﺺ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﻣﻦ ﺑﻐﺪﺍﺩ ﺣﻴﺚ ﻭﻗﻌﺖ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ‬
‫ﺩﻭﻥ ﺭﲪﺔ‪ .‬ﻓﻮﺿﺤﻨﺎ ﻟﻪ ﺍﻷﻣﺮ ﺑﻠﻄﻒ ﻭﺗﻮﺩ‪‬ﺩ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔ‪‬ﺮﻗﺔ ﺍﻟﱵ ﺗﺴـﻤﻰ‬
‫ﺍﳉﻤﺎﻋﺔ ﺍﻷﲪﺪﻳﺔ ﺑﺮﻳﺌﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺑﺮﺍﺀﺓ ﺗﺎﻣﺔ‪ ،‬ﻭﺗﻜـﺮﻩ ﻫـﺆﻻﺀ‬
‫ﺍﻟﻨﺎﺱ ﺑﺸﺪﺓ‪ .‬ﻭﺍﻟﺬﻱ ‪‬ﺪﻑ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﰲ ﳎﺎﻝ ﺣﻘﻮﻕ ﺍﻟﺒﺸﺮ ﻫﻮ ﺃﻥ‬
‫ﺗﺴﺘﺄﺻﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻣﻦ ﺍﻹﺳﻼﻡ‪ .‬ﻋﻨﺪﻫﺎ ﺍﻃﻤﺄﻥ ﻗﻠﺒﻪ ﻭﺑﺎﺕ ﻋﻨﺪﻧﺎ‬
‫ﻟﻴﻠﺔ ﻫﺎﻧﺊ ﺍﻟﺒﺎﻝ‪.‬‬
‫ﺍﳍﺪﻑ ﻣﻦ ﺑﻴﺎﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻫﻮ ﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﱵ ﻻ ﻋﻼﻗﺔ ﳍـﺎ‬
‫ﲝﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻗﺪ ﺃﳊﻘﺖ ﺑﺎﻷﻣﻢ ﺍﻷﺧﺮﻯ ﺃﺿﺮﺍﺭﺍ ﻛﺜﲑﺓ ﻭﻧﺸﺄ ﺍﻟﻨﻔﻮﺭ ﻭﺳﻮﺀ‬
‫ﺍﻟﻈﻦ ﰲ ﻗﻠﻮ‪‬ﻢ‪ .‬ﻭﺗﻀﺎﺀﻝ ﰲ ﻗﻠﻮ‪‬ﻢ ﺣﺴﻦ ﺍﻟﻈـﻦ ﲟﻮﺍﺳـﺎﺓ ﺍﳌﺴـﻠﻤﲔ‬
‫ﺍﻟﺼﺎﺩﻗﺔ‪ .‬ﻭﺇﺫﺍ ﺑﻘﻲ ﻣﻨﻪ ﺷﻲﺀ ﻓﺒﺎﻟﺬﻳﻦ ﻻ ﻳﻌﻴﺸﻮﻥ ﻋﻠﻰ ‪‬ﺞ ﺍﳌﺸـﺎﻳﺦ ﻭﻻ‬
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‫ﻳﻬﺘﻤﻮﻥ ﺑﺎﻻﻟﺘﺰﺍﻡ ﲟﺒﺎﺩﺉ ﺍﻹﺳﻼﻡ ﺷﻴﺌﺎ‪ .‬ﻓﻠﻤﺎ ﺗﻔﺎﻗﻢ ﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﳌﺴﻠﻤﲔ‬
‫ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ ‪-‬ﻣﻊ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻔﺴﻬﻢ ﻫﻢ ﺍﻟﺴﺒﺐ ﻭﺭﺍﺀﻩ‪ -‬ﻓﺄﻱ ﺫﻧـﺐ‬
‫ﺃﻛﱪ ﻣﻦ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺮﻳﺪﻳﻬﻢ ﺣ ‪‬ﺮﻣﻮﺍ ﺍﻟﻌﺎﱂ ﻣﻦ ﺑﺮﻛﺎﺕ ﺍﻹﺳﻼﻡ؟‬
‫ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﷲ ﺩﻳﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﺳ‪‬ﺦ ﰲ ﺍﻟﻘﻠﻮﺏ ﺗﻌﻠﻴﻤﻪ‬
‫ﻣﺎ ﱂ ﻳ‪‬ﺮ ﺑﺮﻳﻖ ﺍﻟﺴﻴﻒ؟ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻫﻮ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳ‪‬ﻨﺠﺰ ﻋﻤﻞ ﺍﻟﺴـﻴﻒ‬
‫ﲟﺤﺎﺳﻨﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻭﻗﻮﺗﻪ ﻭﺃﺩﻟﺘﻪ ﺍﻟﻘﻄﻌﻴﺔ ﺩﻭﻥ ﺍﳊﺎﺟﺔ ﺇﱃ ﺳﻴﻒ ﻣﻦ ﺣﺪﻳﺪ‪.‬‬
‫ﻫﺬﻩ ﻫﻲ ﺍﳌﻔﺎﺳﺪ ﺍﻟﱵ ﺗﻘﺘﻀﻲ ﰲ ﻛﻞ ﺣﲔ ﻭﺁﻥ ﺃﻥ ﻳ‪‬ﺒﻌـﺚ ﻣﺼـﻠﺢ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﻧﺘﺄﻣﻞ ﰲ ﺣﺎﻟﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺪﺍﺧﻠﻴﺔ ﳒﺪﻫﺎ ﳐﻴﻔﺔ‪ ،‬ﻭﻛﺄﻥ ﴰﺴﺎ ﺃﺻﺎ‪‬ﺎ‬
‫ﺍﳋﺴﻮﻑ ﻭﺃﻇﻠﻢ ﺟﺰﺀ ﻛﺒﲑ ﻣﻨﻬﺎ ﻭﱂ ﻳﺒﻖ ﻣﻨﻬﺎ ﺇﻻ ﻧﺰ ‪‬ﺭ ﻳﺴﲑ ﻓﻘـﻂ‪ .‬ﺇﻥ‬
‫ﺣﺎﻟﺔ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻌﻤﻠﻴﺔ ﳉﺪﻳﺮﺓ ﺑﺎﻟﺮﲪﺔ‪ .‬ﻭﻗﺪ ﻭ‪‬ﺿﻌﺖ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ‬
‫ﺗﺆﺛﺮ ﺳﻠﺒﺎ ﻭﺑﺸﺪﺓ ﻋﻠﻰ ﺃﺧﻼﻗﻬﻢ ﻭﺗﻌﺎﺩﻱ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻓﻤﺜﻼ ﻗﺪ ﺳ ‪‬ﻦ ﻗﺎﻧﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ؛ ﻭﻫﻲ‪ :‬ﻻ‬
‫ﺗﻘﺘﻠﻮﺍ ﺷﺨﺼﺎ ﺑﺮﻳﺌﺎ‪ ،‬ﻭﻻ ‪‬ﺘﻜﻮﺍ ﻋ‪‬ﺮﺽ ﺑﺮﻱﺀ‪ ،‬ﻭﻻ ﺗﺄﺧﺬﻭﺍ ﻣﺎﻝ ﺃﺣﺪ ﺑﻐﲑ‬
‫ﺣﻖ‪ .‬ﻭﻟﻜﻨﲏ ﺃﺭﻯ ﺃﻥ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻧﻘﻀﻮﺍ ﻫﺬﻩ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺜﻼﺛﺔ ﻓﻨﺮﺍﻫﻢ‬
‫ﻳﺴﻔﻜﻮﻥ ﺩﻡ ﺍﻷﺑﺮﻳﺎﺀ ﻭﻻ ﳜﺎﻓﻮﻥ‪ ،‬ﻭﻗﺪ ﺃﺻﺪﺭ ﻣﺸﺎﳜﻬﻢ ﺍﳊﻤﻘﻰ ﻓﺘـﺎﻭﻯ‬
‫ﲡﻴﺰ ﺇﻏﻮﺍﺀ ﻧﺴﺎﺀ ﺍﻷﻗﻮﺍﻡ ﺍﻷﺧﺮﻯ ‪-‬ﻳﺴﻤﻮ‪‬ﻢ ﻛﺎﻓﺮﻳﻦ ﻭﻣﻠﺤﺪﻳﻦ‪ -‬ﲝﻴﻠـﺔ‬
‫ﺐ ﺃﻣﻮﺍﻝ‬‫ﻣﻦ ﺍﳊﻴﻞ ﺃﻭ ﺳﺒﻴ‪‬ﻬﻦ ﻭﺟﻌﻞ ﻧﻜﺎﺣﻬ ‪‬ﻦ ﺟﺎﺋﺰﺍ‪ .‬ﻭﻛﺬﻟﻚ ﲡﻴﺰ ﻏﺼ ‪‬‬
‫ﺍﻟﻜﻔﺎﺭ ﺃﻳﻀﺎ ﺑﺎﳋﻴﺎﻧﺔ ﻭﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﻻ ﺇﰒ ﰲ ﺫﻟﻚ!‬
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‫ﺍﻵﻥ‪ ،‬ﳚﺐ ﺍﻟﺘﺄﻣﻞ ﰲ ﺍﳊﺎﻟﺔ ﺍﳋﻄﲑﺓ ﻟﺬﻟﻚ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺗﻄـﺮ‪‬ﻕ ﺇﻟﻴـﻪ‬
‫ﺍﻟﻔﺴﺎﺩ ﺇﱃ ﺩﺭﺟﺔ ﻳ‪‬ﺼﺪﺭ ﻓﻴﻪ ﺍﳌﺸﺎﻳﺦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ! ﻟﻘـﺪ ﺍﺧﺘـﺮﻉ‬
‫ﺍﳌﻐﺮﺿﻮﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ﻭﺍﻓﺘﺮﻭﺍ ﻋﻠﻰ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ‪.‬‬
‫ﺇﻥ ﻣﺴﺆﻭﻟﻴﺔ ﻫﺬﻩ ﺍﻵﺛﺎﻡ ﺍﻟﱵ ﻳﺮﺗﻜﺒﻬﺎ ﻫﺆﻻﺀ ﺍﳍﻤﺠﻴـﻮﻥ ﺍﻷﻏﺒﻴـﺎﺀ ﺗﻘـﻊ‬
‫ﻋﻠﻴﻬﻢ‪ .‬ﺇ‪‬ﻢ ﺫﺋﺎﺏ ﻭﻟﻜﻨﻬﻢ ﻳﻈﻬﺮﻭﻥ ﰲ ﻟﺒﺎﺱ ﺍﻟﺸﻴﺎﻩ ﻭﳜﺪﻋﻮﻥ‪ .‬ﺇ‪‬ﻢ ﲰﻮﻡ‬
‫ﻭﻟﻜﻦ ﻳ‪‬ﻈﻬﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺗﺮﻳﺎﻗﺎ ﻣﻔﻴﺪﺍ‪ .‬ﺇ‪‬ﻢ ﻳﺴﻴﺌﻮﻥ ﻛﺜﲑﺍ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﺇﱃ‬
‫ﺧﻠﻖ ﺍﷲ‪ ،‬ﻭﻗﻠﻮ‪‬ﻢ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺮﲪﺔ ﻭﺍﳌﻮﺍﺳﺎﺓ ﻭﻟﻜﻨﻬﻢ ﳜﻔﻮﻥ ﺧﺒﺎﻳـﺎﻫﻢ‪.‬‬
‫ﻳﻌﻈﻮﻥ ﺑﺎﳌﻜﺮ ﺍﻟﺴ ‪‬ﻲﺀ ﻭﻳﻬﺘﻤﻮﻥ ﺑﺄﻫﺪﺍﻓﻬﻢ ﺍﻟﺸﺨﺼﻴﺔ‪ .‬ﻳﺄﺗﻮﻥ ﺍﳌﺴـﺎﺟﺪ ﰲ‬
‫ﻟﺒﺎﺱ ﺍﻟﺰ ‪‬ﻫﺎﺩ ﻭﺗﻜﻮﻥ ﻋﺎﺩﺍﺕ ﻓ‪‬ﺴﻘﻬﻢ ﺧﺎﻓﻴﺔ‪ .‬ﻫﺬﻩ ﺍﳊﺎﻝ ﻻ ﺗﺴﻮﺩ ﺑﻠـﺪﺍ‬
‫ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻻ ﻳﻘﺘﺼﺮ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺪﻳﻨﺔ ﻣﻌﻴﻨﺔ ﺃﻭ ﻓﺮﻗﺔ ﻣﻌﻴﻨﺔ ﺑﻞ ﺗﻮﺟـﺪ ﰲ‬
‫ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻛﻠﻪ ﻓﺌﺔ ﺗ‪‬ﺪﻋﻰ ﻋﻠﻤـﺎﺀ‪ ،‬ﻳﻠﺒﺴـﻮﻥ ﻋﺒـﺎﺀﺍﺕ ﺍﳌﺸـﺎﻳﺦ‬
‫ﻭﻳ‪‬ﻈﻬﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻛﺄﻧﺎﺱ ﻣﻠﺘﺰﻣﲔ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻬﻢ ﻟ‪‬ﻴﻌ‪‬ـﺪ‪‬ﻭﺍ ﺻـﺎﳊﲔ‬
‫ﻭﻣﻘﺪﺳﲔ ﺟﺪﺍ‪ ،‬ﻭﻟﻜﻦ ﺗﺸﻬﺪ ﺃﻋﻤﺎﳍﻢ ﻋﻠﻰ ﻣﺎﻫﻴﺘﻬﻢ ﻭﻛﻴﻔﻴﺘﻬﻢ ﻭﺳﲑ‪‬ﻢ‪.‬‬
‫ﻻ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﺗﻨﺘﺸﺮ ﰲ ﺍﻟﻌﺎﱂ ﻃﻬﺎﺭﺓ ﺣﻘﻴﻘﻴﺔ ﻭﻻ ﻣﻮﺍﺳـﺎﺓ ﺻـﺎﺩﻗﺔ ﻷﻥ‬
‫ﺫﻟﻚ ﻳﺴﺒﺐ ﳍﻢ ﺧﺴﺎﺭﺓ‪.‬‬
‫ﻓﺎﳊﺎﺻﻞ‪ ،‬ﺃﻥ ﺍﻹﺳﻼﻡ ﰲ ﺩﻭﺍﻣﺔ ﺍﳌﺸﺎﻛﻞ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ .‬ﻟﻘﺪ ﻣﺎﺗـﺖ‬
‫ﻣﻌﻈﻢ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺃﺩﱏ ﺣﺮﻛﺔ ﺇﱃ ﺍﳊﺴﻨﺎﺕ‪ .‬ﻟﻘﺪ ﺗﺮﻙ ﺍﻟﻨـﺎﺱ‬
‫ﺍﻻﻋﺘﺪﺍﻝ ‪‬ﺎﺋﻴﺎ‪ .‬ﻓﻴﻬﻢ ﻓﺌﺔ ﻳﻌﺒﺪﻭﻥ ﺍﻟﻘﺒﻮﺭ ﻭﻳﻄﻮﻓﻮﻥ ﺣﻮﳍﺎ ﻛﺎﻟﻄﻮﺍﻑ ﺣﻮﻝ‬
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‫ﺍﻟﻜﻌﺒﺔ‪ .‬ﻭﳛﺴﺒﻮﻥ ﺃﺭﻭﺍﺡ ﻣﺮﺷﺪﻳﻬﻢ ﻗﺎﺩﺭﺓ ﻭﻣﺘﺼﺮﻓﺔ ﻭﻛﺄﻥ ﺍﷲ ﺧﻮ‪‬ﳍﺎ ﰲ‬
‫ﻛﻞ ﺷﻲﺀ‪ .‬ﺳﺘﺠﺪﻭﻥ ﲜﺎﻧﺐ ﻣﻌﻈﻢ ﺍﻟﺰﻭﺍﻳﺎ ﻗﱪﺍ ﻳﻄﻠﺐ ﺃﺻـﺤﺎ‪‬ﺎ ﻣـﻦ‬
‫ﻣﺮﻳﺪﻳﻬﻢ ﺃﻥ ﻳﻌﺒﺪﻭﻩ‪ .‬ﻭﺇﺫﺍ ﻃﻠﺐ ﻣﻨﻬﻢ ﺃﺣـ ‪‬ﺪ ﻛﺮﺍﻣـﺔ ﺳـﺮﺩﻭﺍ ﺁﻻﻑ‬
‫ﺍﻟﻜﺮﺍﻣﺎﺕ ﻟﺼﺎﺣﺐ ﺍﻟﻘﱪ ﺩﻭﻥ ﺩﻟﻴﻞ ﻋﻠﻰ ﺇﺣﺪﺍﻫﺎ‪ .‬ﺇﻥ ﻣﻐـﺰﻯ ﺍﻹﺳـﻼﻡ‬
‫ﻋﻨﺪﻫﻢ ﻫﻮ ﻋﺒﺎﺩﺓ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﳛﺴﺒﻮﻥ ﺍﳌﺴﻠﻤﲔ ﺍﻵﺧﺮﻳﻦ ﻛﻠﻬﻢ ﺿﺎﻟﲔ‪ .‬ﻫﺬﻩ‬
‫ﻓﺌﺔ ﺃﻓﺮﻃﻮﺍ‪ ،‬ﻭﺑﺈﺯﺍﺋﻬﻢ ﺗﻮﺟﺪ ﻓﺌﺔ ﺍﻟﺘﻔﺮﻳﻂ ﺃﻳﻀﺎ ﺍﻟﺬﻳﻦ ﲡﺎﻭﺯﻭﺍ ﺍﳊـﺪﻭﺩ ﰲ‬
‫ﺍﻹﻧﻜﺎﺭ‪ ،‬ﲝﻴﺚ ﻟﻴﺴﺖ ﺍﻟﻨﺒﻮﺓ ﺃﻳﻀﺎ ﺷﻴﺌﺎ ﻳ‪‬ﺬﻛﺮ ﻋﻨﺪﻫﻢ ﺩﻉ ﻋﻨﻚ ﺍﻟﻮﻻﻳﺔ‪.‬‬
‫ﻳﻨﻜﺮﻭﻥ ﺍﳌﻌﺠﺰﺍﺕ ﲤﺎﻣﺎ ﻭﻳﻀﺤﻜﻮﻥ ﻋﻠﻴﻬﺎ ﻭﻳﺴﺨﺮﻭﻥ‪ .‬ﻭﻳﺆ‪‬ﻭﻟﻮﻥ ﺍﻟﻮﺣﻲ‬
‫ﺐ ﺻﺎﺣﺐ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻬﻮ ﺑﺎﺭﻉ ﰲ ﺍﺧﺘﺮﺍﻉ ﻣﺜﻞ ﻫـﺬﻩ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﺃﻓﻜﺎ ‪‬ﺭ ﻗﻠ ﹺ‬
‫ﺍﻷﻓﻜﺎﺭ! ﻭﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﺒﻌﻴﺪﺓ ﻋﻦ ﺣﺪﻭﺩ ﻓﺮﺍﺳﺔ ﺍﻟﻌﻘﻞ ﻭﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺧﱪ ﺍﻟﻐﻴﺐ‬
‫ﺍﳋﺎﻟﺺ ﻣﺴﺘﺤﻴﻠﺔ ﻋﻨﺪﻫﻢ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﻮﺣﻲ ﻻ ﻳﻨـﺰﻝ ﻣﻦ ﻋﻨﺪ‬
‫ﺍﷲ ﻭﻟﻴﺴﺖ ﺍﳌﻌﺠﺰﺍﺕ ﺑﺸﻲﺀ ﻳ‪‬ﺬﻛﺮ‪ ،‬ﻭﻻ ﺣﻘﻴﻘ ﹶﺔ ﻟﻠﻨﺒـﻮﺀﺍﺕ‪ ،‬ﻭﺃﻥ ﻗﺒـﻮﺭ‬
‫ﺍﳌﻮﺗﻰ ﻟﻴﺴﺖ ﺇﻻ ﻛﻮﻣﺔ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﻟﻴﺴﺖ ﻟﻸﺭﻭﺍﺡ ﻣﻌﻬﺎ ﻋﻼﻗﺔ ﻗﻂ‪ ،‬ﻭﺃﻥ‬
‫ﻗﻴﺎﻡ ﺍﳌﻮﺗﻰ ﻗﺼﺺ ﻣﻦ ﺯﻣﻦ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺃﻥ ﺍﻟـﺘﻔﻜﲑ ﰲ ﺍﻵﺧـﺮﺓ‬
‫ﲪﻖ‪ .‬ﻭﺍﻟﻌﻘﻞ ﻛﻠﻪ ﻳﻜﻤﻦ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﻣﺆﻫﻼﺕ ﻟﻜﺴـﺐ ﺍﻟـﺪﻧﻴﺎ‪.‬‬
‫ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺒﻌﻮﺍ ﺍﻟﺬﻳﻦ ﻳﻌﻜﻔﻮﻥ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻠﺬﺍ‪‬ﺎ ﻭﻣﺸﺎﻏﻠﻬﺎ ﻟﻴﻞ ‪‬ﺎﺭ‬
‫ﻓﻴﻜﻮﻧﻮﺍ ﻣﺜﻠﻬﻢ ﲤﺎﻣﺎ‪.‬‬
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‫ﻫﺬﺍ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ ﻳﺘﻌﻠﻖ ﲟﺴﺄﻟﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳌﻌﺎﺩ‪ .‬ﻫﺬﺍ‪ ،‬ﻭﻫﻨﺎﻙ ﺇﻓﺮﺍﻁ‬
‫ﻭﺗﻔﺮﻳﻂ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﰲ ﲨﻴﻊ ﺃﻣﻮﺭ ﻋ‪‬ﺸﺮ‪‬ﻢ‪ .‬ﻻ ﻳﻮﺟﺪ ﺍﻋﺘﺪﺍﻝ ﰲ ﺍﻟﻜﻼﻡ‬
‫ﻭﻻ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻻ ﰲ ﺍﻷﺧﻼﻕ ﻭﻻ ﰲ ﺍﻟﻨﻜﺎﺡ ﻭﻻ ﰲ ﺍﻟﻄـﻼﻕ ﻭﻻ ﰲ‬
‫ﺍﻹﻣﺴﺎﻙ ﻭﻻ ﰲ ﺍﻹﻧﻔﺎﻕ‪ ،‬ﻭﻻ ﰲ ﺍﻟﻐﻀﺐ ﻭﻻ ﰲ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﻻ ﰲ ﺍﻻﻧﺘﻘﺎﻡ‬
‫ﻭﻻ ﰲ ﺍﻟﻌﻔﻮ‪.‬‬
‫ﹸﻟﺒﺎﺏ ﺍﻟﻜﻼﻡ ﺃﻥ ﻃﻮﻓﺎﻥ ﺍﻟﻔﻮﺿﻰ ﺍﻟﻐﺮﻳﺒﺔ ﺳﺎﺋﺪ ﰲ ﻫﺬﺍ ﺍﻟﻘـﻮﻡ‪ ،‬ﺇﺫ ﻻ‬
‫‪‬ﺎﻳﺔ ﻟﻠﺠﻬﻞ ﻭﻻ ﺣﺪﻭﺩ ﻟﻠﻀﻼﻝ‪ .‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻱ ﻇﻬﺮ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﻻﺑﺴﺎ ﻟﺒﺎﺱ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻫﺬﺍ ﺍﳊﺪ ﻣﻦ ﻋﺪﻡ ﺍﻻﻋﺘـﺪﺍﻝ ﻓﻜﻴـﻒ‬
‫ﻧﺘﺄﺳﻒ ﻋﻠﻰ ﺃﻣﻢ ﺃﺧﺮﻯ ﻭﻣﺎﺫﺍ ﻧﻘﻮﻝ ﻋﻨﻬﻢ؟!‬
‫ﺽ ﻛﺎﻧﺖ ﺍﻟﻔﻄﻨﺔ ﻭﻟﻄﺎﻓﺔ ﺍﻟﻘـﻮﻯ ﺍﻟﺪﻣﺎﻏﻴـﺔ‬ ‫ﺇﻥ ﻣﺮﻛﺰ ﺍﳌﺴﻴﺤﻴﲔ ﺃﺭ ‪‬‬
‫ﺗﻌﻄﻲ ﻓﻴﻬﺎ ﺁﻣﺎﻻ ﻛﺒﲑﺓ‪ ،‬ﻭﻟﻜﻦ ﻧﻘﻮﻝ ﻣﻊ ﺍﻷﺳﻒ ﺑـﺄ‪‬ﻢ ﺃﻳﻀـﺎ ﻗـﺮﺃﻭﺍ‬
‫ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺃﺿﺎﻋﻮﻫﺎ‪ .‬ﻓﺤﲔ‬
‫ﻧﺮﻯ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃ‪‬ﻢ ﻗﺪ ﺑﻠﻐﻮﺍ ﺍﳌﻨﺘﻬﻰ ﻣﻦ ﺣﻴﺚ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺘﺨﻄـﻴﻂ‬
‫ﻭﺗﺮﺗﻴﺐ ﺍﻷﻣﻮﺭ ﻭﺍﻛﺘﺸﺎﻑ ﺍﻟﺼﻨﺎﺋﻊ ﺍﳉﺪﻳﺪﺓ ﻛﻞ ﻳﻮﻡ‪ ،‬ﰒ ﻧﺮﻯ ﻣﻦ ﺟﻬـﺔ‬
‫ﺃﺧﺮﻯ ﺃ‪‬ﻢ ﺍﳓﻄﻮﺍ ﺇﱃ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﰲ ﻣﺴﺄﻟﺔ ﻣﻌﺮﻓﺔ ﺍﷲ ﺣﱴ ﺣﺴـﺒﻮﺍ‬
‫ﺇﻧﺴﺎﻧﺎ ﺿﻌﻴﻔﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ؛ ﳓﺘﺎﺭ ﺑﺸﺪﺓ ﻭﻧﻀﻄﺮ ﺇﱃ ﺍﻟﻘﻮﻝ‪ :‬ﻋﺠﺒﺎ ﳍـﺬﺍ‬
‫ﺍﻟﺬﻫﻦ ﺍﳌﺘﻮﻗﺪ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻋﺠﺒﺎ ﳍﺬﻩ ﺍﻟﻔﻄﻨﺔ ﻭﺍﻟﺬﻛﺎﺀ ﰲ ﻣﻌﺮﻓﺔ ﺍﷲ!!‬
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‫ﻋﻨﺪﻣﺎ ﻧﺘﺄﻣﻞ ﻓﻴﻤﺎ ﳝﻴﺰ ﺑﲔ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺣﻴﺚ ﺍﻹﻓـﺮﺍﻁ‬
‫ﻭﺍﻟﺘﻔﺮﻳﻂ‪ ،‬ﻳﺘﺒﲔ ﺃﻥ ﰲ ﺍﳌﺴﻠﻤﲔ ﺃﻧﺎﺳﺎ ﻛﺜﲑﻳﻦ ﻳ‪‬ﺘﻠﻔﻮﻥ ﺣﻘﻮﻕ ﺍﻟﺒﺸﺮ‪ ،‬ﺃﻣﺎ‬
‫ﰲ ﺍﳌﺴﻴﺤﻴﲔ ﻓﺄﻧﺎﺱ ﻳ‪‬ﺘﻠﻔﻮﻥ ﺣﻘﻮﻕ ﺍﷲ‪ ،‬ﻷﻥ ﺧﻄﺄ ﺍﳌﺴـﻠﻤﲔ ﰲ ﻗﻀـﻴﺔ‬
‫ﺍﳉﻬﺎﺩ ﻗﺪ ﺃﺩ‪‬ﻯ ﺇﱃ ﻗﺴﻮﺓ ﻗﻠﻮ‪‬ﻢ ﻟﺪﺭﺟﺔ ﱂ ﺗﻌﺪ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﻮﺍﺳﺎﺓ ﺣﻘﻴﻘﻴﺔ‬
‫ﻟﻠﺒﺸﺮ‪ ،‬ﻟﺬﻟﻚ ﻳﺴﺘﻌﺪ ﺍﳍﻤﺠﻴﻮﻥ ﻣﻨﻬﻢ ﻟﺴـﻔﻚ ﺩﻣـﺎﺀ ﺍﻷﺑﺮﻳـﺎﺀ ﻷﺩﱏ‬
‫ﺃﻏﺮﺍﺿﻬﻢ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺃﻭ ﻟﺜﻮﺭﺓ ﺷﻴﻄﺎﻧﻴﺔ‪ ،‬ﻭﻻ ﻳﻘﺼ‪‬ﺮﻭﻥ ﰲ ﻫﺘﻚ ﺍﻷﻋـﺮﺍﺽ‬
‫ﻭﻏﺼﺐ ﺍﻷﻣﻮﺍﻝ ﺃﻳﻀﺎ‪ .‬ﻭﻗﺪ ﻭﺻﻤﻮﺍ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺈﺗﻼﻓﻬﻢ ﺟﺰﺀﺍ ﻫﺎﻣﺎ ﻣـﻦ‬
‫ﺣﻘﻮﻕ ﺍﻟﺒﺸﺮ‪ .‬ﰒ ﻋﻨﺪﻣﺎ ﻧﺘﺄﻣﻞ ﰲ ﺃﺣﻮﺍﻝ ﺍﳌﺴﻴﺤﻴﲔ ﻳﺘﺒﲔ ﲜﻼﺀ ﺗﺎﻡ ﺃ‪‬ﻢ ﱂ‬
‫ﻳﺪ‪‬ﺧﺮﻭﺍ ﺟﻬﺪﺍ ﰲ ﺇﺗﻼﻑ ﺣﻘﻮﻕ ﺍﷲ‪ ،‬ﻭﺍﲣﺬﻭﺍ ﺇﻧﺴﺎﻧﺎ ﺿـﻌﻴﻔﺎ ﺇﳍـﺎ ﺩﻭﻥ‬
‫ﻣﱪﺭ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﺘﺤﻘﻖ ﻫﺪﻓﻬﻢ ﺍﻟﺬﻱ ﺃﻟﹼـﻬﻮﻩ ﻣﻦ ﺃﺟﻠﻪ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﳝﺎﻥ‬
‫ﺑﻜﻔﺎﺭﺓ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﻟﻮﺻﻔﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻄﻬﺎﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟـﺬﻧﺐ‬
‫ﻓﻠﻤﺎﺫﺍ ﱂ ﺗﻨﺠﺢ ﰲ ﺗﻄﻬﲑ ﺍﻟﻨﺎﺱ ﰲ ﺃﻭﺭﻭﺑﺎ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟـﺪﻧﻴﺎ ﻭﺫﻧـﻮﺏ‬
‫ﺇﺷﺒﺎﻉ ﺍﻷﻫﻮﺍﺀ ﻏﲑ ﺍﳌﺸﺮﻭﻋﺔ ﺍﻟﱵ ﳜﺠﻞ ﺍﳌﺮﺀ ﻣﻦ ﺫﻛﺮﻫﺎ ﺃﻳﻀﺎ ﺑـﻞ ﻗـﺪ‬
‫ﺗﻘﺪﻣﻮﺍ ﻓﻴﻬﺎ ﻟﺪﺭﺟﺔ ﺗﻔﻮﻕ ﺍﻟﻌﺎﺩﺓ‪ .‬ﻫﻞ ﺍﻟﺒﻼﺩ ﺍﻷﻭﺭﺑﻴﺔ ﺃﻗ ﹼﻞ ﻣـﻦ ﺍﻟـﺒﻼﺩ‬
‫ﺍﻵﺳﻴﻮﻳﺔ ﰲ ﺍﻟﺴﻴﺌﺎﺕ؟ ﻓﻠﻤﺎﺫﺍ ﺇﺫﹰﺍ ﱂ ‪‬ﻳﻌ‪‬ﺪ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻟﻮﺻـﻔﺔ ﻏـﲑ‬
‫ﺍﻟﻨﺎﺟﻌﺔ؟ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻄﺒﻴﺐ ﻭﺍﳌﺮﻳﺾ ﻳﻠﺘﺰﻣﺎﻥ ‪-‬ﻻﺳﺘﻌﺎﺩﺓ ﺻﺤﺔ ﻣﺆﻗﺘﺔ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ‪ -‬ﺑﻘﺎﻧﻮﻥ ﺃﻧﻪ ﺇﻥ ﱂ ‪‬ﺗ ‪‬ﻔﺪ ﻭﺻﻔﺔ ﻣﻌﻴﻨﺔ ﺇﱃ ﺃﺳﺒﻮﻉ ﺃﻭ ﻋﺸﺮﺓ ﺃﻳـﺎﻡ‬
‫ﺗ‪‬ﻐﻴ‪‬ﺮ ﺍﻟﻮﺻﻔﺔ ﻭﻳ‪‬ﺘﺄﻣ‪‬ﻞ ﰲ ﺍﻗﺘﺮﺍﺡ ﺃﺣﺴﻦ ﻣﻨﻬﺎ‪ .‬ﻓﻠﻤﺎﺫﺍ ﺇﺫﹰﺍ ﱂ ﺗ‪‬ﻐﻴ‪‬ـﺮ ﻫـﺬﻩ‬
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‫ﺍﻟﻮﺻﻔﺔ ﺇﱃ ﺍﻵﻥ ﻣﻊ ﺛﺒﻮﺕ ﻋﺪﻡ ﺻﺤﺘﻬﺎ؟ ﻭﺑﻌﺪ ﻣﺮﻭﺭ ‪ ١٩٠٠‬ﻋﺎﻡ ﺳﺪﻯ‬
‫ﻫﻞ ﻣﺎ ﺯﺍﻟﺖ ﲢﻤﻞ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﳘﻴﺔ ﻓﻜﺮﺓ ﺃﻥ ﺍﻹﳝﺎﻥ ﺑﺪﻡ ﺍﳌﺴﻴﺢ ﻳـﺆﺩﻱ‬
‫ﺇﱃ ﺍﻟﻨﺠﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ؟ ﺃﻭ ﳝﻜﻦ ﺃﻥ ﻧﺘﻮﻗﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ‬
‫ﺍﺟﺘﻨﺎﺑﺎ ﻟﻠﺴﻴﺌﺎﺕ ﻭﺍﻟﺴﻠﻮﻙ ﻏﲑ ﺍﻟﻼﺋﻖ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺇﻥ ﱂ ﺗﻈﻬﺮ ﺇﱃ ﺍﻟﺰﻣﻦ‬
‫ﺍﻟﺮﺍﻫﻦ ﳑﻴﺰﺍﺕ ﺣﺎﲰﺔ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ؟ ﻭﺍﻟﺬﻱ ﻳﻌﻴﺶ ﰲ ﺑﻠﺪ ﻣﻦ ﺑـﻼﺩ‬
‫ﺃﻭﺭﻭﺑﺎ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﺸﻬﺪ ﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﺒﻴﺎﻥ ﺍﳌﺬﻛﻮﺭ ﺻﺤﻴﺢ ﲤﺎﻣﺎ‪ .‬ﺑﻞ ﻛﻞ‬
‫ﻋﺎﻗﻞ ﺯﺍﺭ ﺍﻟﺒﻼﺩ ﺍﻷﻭﺭﻭﺑﻴﺔ ﺃﻭ ﻣﻜﺚ ﰲ ﺑﺎﺭﻳﺲ ﻣﺜﻼ ﻣﺪﺓ ﻭﺟﻴـﺰﺓ‪ ،‬ﻟـﻦ‬
‫ﻳﺘﺮﺩﺩ ﰲ ﺍﻹﺩﻻﺀ ﺑﺎﻟﺸﻬﺎﺩﺓ ﺃﻥ ﺑﻌﺾ ﻣﻨﺎﻃﻖ ﺃﻭﺭﻭﺑﺎ ﻗﺪ ﻭﺻﻠﺖ ﺩﺭﺟـﺔ ﻻ‬
‫ﻳﻜﺎﺩ ﺃﻫﻠﻬﺎ ﻳ ‪‬ﻌﺪ‪‬ﻭﻥ ﺍﻟﺰﻧﺎ ﺫﻧﺒﺎ ﺃﺻﻼ‪ .‬ﺇﻥ ﺗﻌﺪﺩ ﺍﻟﺰﻭﺍﺝ ﺣﺮﺍﻡ ﻋﻨﺪﻫﻢ ﻭﻟﻜﻦ‬
‫ﺍﻟﻨﻈﺮﺓ ﺍﻟﺴﻴﺌﺔ ﻟﻴﺴﺖ ﺣﺮﺍﻣﺎ‪ .‬ﻓﻔﻲ ﻓﺮﻧﺴﺎ ﻣﺌﺎﺕ ﺁﻻﻑ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻠﻮﺍﰐ ﻟﺴﻦ‬
‫ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺰﻭﺝ‪.‬‬
‫ﺇﺫﹰﺍ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﻘﻮﻝ ﺑﺄ‪‬ﻢ ﺇﻣﺎ ﺍﻛﺘﺸﻔﻮﺍ ﰲ ﺍﻹﳒﻴﻞ ﻋﺒﺎﺭﺓ ﺟﺪﻳﺪﺓ ﺣﱴ‬
‫ﺣﻠﹼﺖ ﳍﻢ ﺑﺴﺒﺒﻬﺎ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﺃﻭ ﳚﺐ ﺍﻟﻘﻮﻝ ﺑـﺄﻥ ﻭﺻـﻔﺔ‬
‫ﻛﻔﺎﺭﺓ ﺍﳌﺴﻴﺢ ﺃﺛﹼﺮﺕ ﺳﻠﺒﺎ ﻭﺛﺒﺖ ﺑﻄﻼﻥ ﺍﻻﺩ‪‬ﻋﺎﺀ‪ .‬ﻭﻟﻜﻦ ﺍﳊﻖ ﺃﻥ ﻫـﺬﻩ‬
‫ﺍﻟﻮﺻﻔﺔ ﱂ ﺗﻜﻦ ﻧﺎﺟﻌﺔ ﻗﻂ‪ ،‬ﻭﻟﻴﺲ ﳌﻮﺕ ﺷﺨﺺ ﻋﻼﻗﺔ ﻃﺒﻴﻌﻴﺔ ﺑﻨﺠـﺎﺓ‬
‫ﺷﺨﺺ ﺁﺧﺮ‪ .‬ﺇﻥ ﺣﻴﺎﺓ ﺍﻹﻟﻪ ﻣﺪﺍﺭ ﺍﻟﱪﻛﺎﺕ ﻛﻠﻬﺎ ﻭﻟﻴﺲ ﳑﺎﺗﻪ‪ ،‬ﻷﻥ ﺍﻟﻀﻮﺀ‬
‫ﻳﺴﻄﻊ ﺑﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻭﻟﻴﺲ ﺑﻐﺮﻭ‪‬ﺎ‪ .‬ﻓﻠﻤﺎ ﱂ ﻳﺘﺤﻘﻖ ﻫﺪﻑ ﺍﻟﺘﻄﻬ‪‬ﺮ ﻣﻦ‬
‫ﺍﻟﺬﻧﻮﺏ ﺑﻮﺍﺳﻄﺔ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ‪ ،‬ﱂ ﻳﻌﺪ ﺻﺤﻴﺤﺎ ﺃﻳﻀﺎ ﺍﳌﺒﺪﺃ ﺍﻟﻘﺎﺋﻞ ﺑﺄﻧـﻪ‬
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‫ﻛﺎﻥ ﺍﺑﻦ ﺍﷲ ﺍﻟﺬﻱ ﻗ‪‬ﺘﻞ ﻧﻔﺴﻪ ﺑﺘﻠﻚ ﺍﻟﻨﻴﺔ‪ .‬ﻻ ﻳﺴﻌﻨﺎ ﺃﻥ ﳒﻴﺰ ﻟﻺﻟﻪ ﻣﻮﺗ‪‬ـﺎ‪،‬‬
‫ﲝﻴﺚ ﻣﺎﺕ ﻭﱂ ﻳﺘﺤﻘﻖ ﻣﻄﻠﻘﺎ ﺍﳍﺪﻑ ﻣﻦ ﻣﻮﺗﻪ ﺃﻳﻀﺎ‪ .‬ﺃﻭﻻ ﻭﻗﺒـﻞ ﻛـﻞ‬
‫ﺷﻲﺀ ﺇﻧﻪ ﳌﻤﺎ ﳜﺎﻟﻒ ﺳﻨﺔ ﺍﷲ ﺍﻟﻘﺪﳝﺔ ﺃﻧﻪ ﳝﻜﻦ ﻟﻺﻟﻪ ﺃﻥ ﻳﺘﻮﻟﺪ ﻣﻦ ﺑﻄـﻦ‬
‫ﺍﻣﺮﺃﺓ ﺑﻘﺒﻮﻟﻪ ﻟﻨﻔﺴﻪ ﺍﳌﻮﺕ ﻭﺍﻟﻔﻨﺎﺀ ﻭﻛ ﱠﻞ ﻧﻮﻉ ﻣﻦ ﺍﻟﺬﻟﺔ ﻭﺍﻹﻫﺎﻧﺔ‪ ،‬ﻷﻥ ﻫﺬﺍ‬
‫ﺍﻻﺩ‪‬ﻋﺎﺀ ﱂ ﻳ‪‬ﺜﺒ‪‬ﺖ ﺑﺄﻱ ﻧﻈﲑ ﺣﱴ ﻳ‪‬ﻔﻬ‪‬ﻢ ﻓﻴﻄﻤﺌﻦ ﺍﻟﻘﻠﺐ ﺃﻥ ﺍﻹﻟﻪ ﻗﺪ ﻭ‪‬ﻟـﺪ‬
‫ﺑﻀﻊ ﻣﺮﺍﺕ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻦ ﻗﺒﻞ ﺃﻳﻀﺎ‪ ،‬ﻭﱂ ﻳ‪‬ﺜﺒ‪‬ﺖ ﻫﺬﺍ ﺍﻻﺩ‪‬ﻋﺎﺀ ﺑﻮﺍﺳـﻄﺔ‬
‫ﺍﳌﻌﺠﺰﺍﺕ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﻔﻮﻕ ﺣﺪﻭﺩ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺒﺸﺮ! ﻭﻣﻊ ﻛﻞ ﺫﻟـﻚ ﱂ‬
‫ﻳﺘﺤﻘﻖ ﺍﳍﺪﻑ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﺍﺧﺘ‪‬ﺮﻉ ﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ‪ .‬ﻫﻨﺎﻙ ﺫﻧﺒﺎﻥ‬
‫ﻛﺒﲑﺍﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺴﺒﺐ ﺇﺷﺒﺎﻉ ﺍﻷﻫﻮﺍﺀ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺃﺣﺪﳘﺎ ﺷﺮﺏ ﺍﳋﻤـﺮ‬
‫ﻭﺍﻵﺧﺮ ﻫﻮ ﺍﻟﺰﻧﺎ‪ .‬ﻗﻮﻟﻮﺍ ﺍﻵﻥ‪ ،‬ﺑﺎﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﺃﻟﻴﺲ ﺻـﺤﻴﺤﺎ ﺃﻥ ﻣﻌﻈـﻢ‬
‫ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﰲ ﺃﻭﺭﻭﺑﺎ ﻗﺪ ﻧﺎﻟﻮﺍ ﺣﻈﺎ ﻛﺎﻣﻼ ﻣﻦ ﻫﺬﻳﻦ ﺍﻹﲦﲔ؟ ﺑﻞ ﻻ‬
‫ﺃﺭﻯ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺃﻭﺭﻭﺑﺎ ﺳﺒﺎﻗﺔ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟـﺒﻼﺩ ﺍﻵﺳـﻴﻮﻳﺔ ﰲ‬
‫ﺷﺮﺏ ﺍﳋﻤﺮ‪ .‬ﻭﺗﻮﺟﺪ ﰲ ﻣﻌﻈﻢ ﺍﳌﺪﻥ ﺍﻷﻭﺭﻭﺑﻴﺔ ﰲ ﻣﺪﻳﻨﺔ ﻭﺍﺣﺪﺓ ﳏﻼﺕ‬
‫ﻟﺒﻴﻊ ﺍﳋﻤﻮﺭ ﻻ ﻳﺴﺎﻭﻳﻬﺎ ﻋﺪﺩ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﶈﻼﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺒﻠـﺪﺍﺕ‬
‫ﻋﻨﺪﻧﺎ ﳎﺘﻤﻌﺔ‪ .‬ﻭﺗﺸﻬﺪ ﺍﻟﺘﺠﺮﺑﺔ ﺃﻥ ﺍﳋﻤﺮ ﺃﺻﻞ ﺍﻵﺛﺎﻡ ﻛﻠﻬﺎ‪ ،‬ﻷ‪‬ﺎ ﺗ‪‬ﺴـﻜﺮ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺑﻀﻊ ﺩﻗﺎﺋﻖ ﻭﺗﺸﺠﻌﻪ ﻋﻠﻰ ﺳﻔﻚ ﺍﻟﺪﻡ ﺃﻳﻀﺎ‪ .‬ﺃﻣﺎ ﺑﻘﻴﺔ ﺃﻧـﻮﺍﻉ‬
‫ﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺠﻮﺭ ﻓﻬﻲ ﻣﻦ ﻧﺘﺎﺋﺠﻬﺎ ﺍﶈﺘﻮﻣﺔ‪.‬‬
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‫ﺍﳊ ‪‬ﻖ ﻭﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻭﺃﺭﻛﹼﺰ ﻋﻠﻰ ﺃﻥ ﺍﳋﻤﺮ ﻭﺍﻟﺘﻘﻮﻯ ﻻ ﳝﻜﻦ ﺃﻥ ﳚﺘﻤﻌﺎ‬
‫ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪ .‬ﻭﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻄﻠﻌﺎ ﻋﻠﻰ ﻋﻮﺍﻗﺒﻬﺎ ﺍﻟﻮﺧﻴﻤﺔ ﻓﻬـﻮ ﻟـﻴﺲ‬
‫ﻋﺎﻗﻼ ﻗﻂ‪ .‬ﻭﺍﻟﻄﺎﻣﺔ ﺍﻟﻜﱪﻯ ﺍﻷﺧﺮﻯ ﻓﻴﻬﺎ ﻫﻲ ﺃﻥ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻹﺩﻣـﺎﻥ‬
‫ﻋﻠﻴﻬﺎ ﻟﻴﺲ ﺑﻮﺳﻊ ﻛﻞ ﺷﺨﺺ‪.‬‬
‫ﻭﺇﺫﺍ ﻃﹸﺮﺡ ﺳﺆﺍﻝ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺩﻡ ﺍﳌﺴﻴﺢ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺘﻄﻬﲑ ﻣـﻦ‬
‫ﺍﻵﺛﺎﻡ ﻛﻤﺎ ﱂ ﻳﻘﺪﺭ ﻓﻌﻼ‪ ،‬ﻓﻬﻞ ﻫﻨﺎﻙ ﻋﻼﺝ ﻟﻠﺘﻄﻬ‪‬ﺮ ﻣﻨﻬﺎ ﺃﻡ ﻻ؟ ﻷﻥ ﺍﳊﻴﺎﺓ‬
‫ﺍﻟﻘﺬﺭﺓ ﺃﺳﻮﺃ ﻣﻦ ﺍﳌﻮﺕ ﰲ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻓﻼ ﺃﻗﻮﻝ ﰲ ﺟﻮﺍﺑﻪ ﺑﻜﻞ ﲢﺪ ﻓﻘﻂ ﺑﻞ ﻣﻦ ﺧﻼﻝ ﲡﺮﺑﱵ ﺍﻟﺸﺨﺼـﻴﺔ‬
‫ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﺟﺮ‪‬ﺑﺘﻬﺎ ﺑﻨﻔﺴﻲ ﺑﺄﻥ ﻫﻨﺎﻙ ﻭﺳﻴﻠﺔ ﻭﺣﻴﺪﺓ ﻟﻠﺨﻼﺹ ﻣﻦ ﺍﻹﰒ‬
‫ﻭﺍﳌﻌﺼﻴﺔ ﻣﻨﺬ ‪‬ﺧﻠﹾﻖ ﺍﻹﻧﺴﺎﻥ ﻭﺇﱃ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻫﻲ ﺍﻷﻳﺎﻡ ﺍﻷﺧﲑﺓ‪ ،‬ﻭﻫﻲ‬
‫ﺃﻥ ﻳﺼﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺍﺳﻄﺔ ﺍﻷﺩﻟﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ﻭﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﻃﻌﺔ ﺇﱃ ﻣﻌﺮﻓﺔ ﺗ‪‬ﺮﻳﻪ‬
‫ﻭﺟﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﻳﺘﺒﲔ ﻟﻪ ﺃﻥ ﻏﻀﺐ ﺍﷲ ﻧﺎ ‪‬ﺭ ﺃﻛﻮﻝ‪ .‬ﰒ ﻳﺜﺒـﺖ‬
‫ﺑﻮﺍﺳﻄﺔ ﲡﻠﹼﻲ ﲨﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﻛﻞ ﻣﺘﻌﺔ ﻛﺎﻣﻠﺔ ﺗﻮﺟﺪ ﻓﻴـﻪ ‪ ،‬ﺃﻱ‬
‫ﳊﺠ‪‬ﺐ ﺟﻼﻻ ﻭﲨﺎﻻ‪ .‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﺗﺘﻮﻗﻒ‬ ‫ﺗ‪‬ﺮﻓﻊ ﻛﻞ ﺍ ﹸ‬
‫‪‬ﺎ ﺍﻷﻫﻮﺍﺀ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ ،‬ﻭ‪‬ﺎ ﻳﻨﺸﺄ ﰲ ﺍﻹﻧﺴﺎﻥ ﺗﻐﻴ‪‬ﺮ ﻃﻴﺐ ﻃﻮﻋﺎ ﺃﻭ ﻛﺮﻫـﺎ‪.‬‬
‫ﻗﺪ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻫﺬﺍ ﺍﳉﻮﺍﺏ‪ :‬ﺃﻻ ﻧﺆﻣﻦ ﺑـﺎﷲ؟ ﺃﻻ ﳔـﺎﻑ ﺍﷲ؟ ﺃﻻ‬
‫ﳓﺒﻪ؟ ﺃﻻ ﺗﺆﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺑﺎﷲ ﺳﻮﻯ ﻗﻠﺔ ﻗﻠﻴﻠﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﺮﺗﻜﺒﻮﻥ‬
‫ﺃﻧﻮﺍﻉ ﺍﻵﺛﺎﻡ ﺃﻳﻀﺎ ﻭﺗﺮﺍﻫﻢ ﻣﺘﻮﺭﻃﲔ ﰲ ﺃﺻﻨﺎﻑ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺠﻮﺭ؟ ﻓﺠﻮﺍﺏ‬
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‫ﺫﻟﻚ ﺃﻥ ﺍﻹﳝﺎﻥ ﺷﻲﺀ ﻭﺍﻟﻌﺮﻓﺎﻥ ﺷﻲﺀ ﺁﺧﺮ‪ .‬ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺑﻴﺎﱐ ﻫـﺬﺍ ﺃﻥ‬
‫ﺍﳌﺆﻣﻦ ﳚﺘﻨﺐ ﺍﻵﺛﺎﻡ ﺑﻞ ﻣﻌﻨﺎﻩ ﺃﻥ ﺍﻟﻌﺎﺭﻑ ﺍﻟﻜﺎﻣﻞ ﻫﻮ ﺍﻟﺬﻱ ﳚﺘﻨﺒـﻬﺎ‪ ،‬ﺃﻱ‬
‫ﺫﻟﻚ ﺍﻟﺬﻱ ﺗﺬﻭ‪‬ﻕ ﻃﻌﻢ ﺧﻮﻑ ﺍﷲ  ﻭﺣﺒﻪ ﺃﻳﻀﺎ‪.‬‬
‫ﻟﻌﻞ ﺃﺣﺪﺍ ﻳﻘﻮﻝ ﻫﻨﺎ ﺑﺄﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻳﻀﺎ ﺣﺎﺋﺰ ﻋﻠﻰ ﺍﳌﻌﺮﻓـﺔ ﺍﻟﻜﺎﻣﻠـﺔ‬
‫ﻓﻠﻤﺎﺫﺍ ﻳﻌﺼﻲ؟ ﻓﺠﻮﺍﺑﻪ ﺑﺄﻧﻪ ﻟﻴﺴﺖ ﻟﺪﻳﻪ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻗﻂ ﺍﻟﱵ ﻳ‪‬ﻌﻄﺎﻫـﺎ‬
‫ﺍﻟﺴﻌﺪﺍﺀُ‪ .‬ﻭﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﻳﺘﺄﺛﺮ ﺣﺘﻤﺎ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺒﺎﻟﻎ ﺩﺭﺟﺔ ﺍﻟﻜﻤﺎﻝ‪،‬‬
‫ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻳﻮﺍﺟﻬﻪ ﺍﳍﻼ ‪‬ﻙ ﺑﻮﺟﻬﻪ ﺍﳌﻬﻴﺐ ﻓﻼ ﻳﺘﺼﺪﻯ ﻟﻪ‪ .‬ﺃﻣﺎ ﺣﻘﻴﻘـﺔ‬
‫ﺍﻹﳝﺎﻥ ﻓﻠﻴﺴﺖ ﺇﻻ ﺃﻥ ﺍﳌﺮﺀ ﻳﺆﻣﻦ ﻋﻠﻰ ﺳﺒﻴﻞ ﺇﺣﺴﺎﻥ ﺍﻟﻈﻦ‪ ،‬ﺃﻣﺎ ﺣﻘﻴﻘـﺔ‬
‫ﺍﻟﻌﺮﻓﺎﻥ ﻓﻬﻲ ﺃﻥ ﻳﺮﻯ ﺃﻳﻀﺎ ﻣﺎ ﺁﻣﻦ ﺑﻪ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻌﺮﻓﺎﻥ ﻭﺍﻟﻌﺼﻴﺎﻥ‬
‫ﰲ ﻗﻠﺐ ﻭﺍﺣﺪ ﳏﺎﻝ‪ ،‬ﻛﺎﺳﺘﺤﺎﻟﺔ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻞ ﰲ ﺁﻥ ﻣﻌ‪‬ﺎ‪.‬‬
‫ﲡﺮﺑﻮﻥ ﻛﻞ ﻳﻮﻡ ﺃﻧﻪ ﺇﺫﺍ ﺛﺒﺖ ﻛﻮﻥ ﺷﻲﺀ ﻣﺎ ﻣﻔﻴﺪﺍ ﺗﺘﻮﻟﹼـﺪ ﰲ ﺍﻟﻘﻠـﺐ‬
‫ﺭﻏﺒﺔ ﻓﻴﻪ ﻓﻮﺭﺍ‪ ،‬ﻭﺇﺫﺍ ﺛﺒﺖ ﺿﺮﺭﻩ ﳜﺎﻓﻪ ﻓﻮﺭﺍ ﻛﺬﻟﻚ‪ .‬ﻓﻤـﺜﻼ ﺇﻥ ﻣ‪‬ـﻦ ﻻ‬
‫ﻳﻌﺮﻑ ﺑﺄﻥ ﺍﻟﺬﻱ ﰲ ﻳﺪﻩ ﻫﻮ ﺳﻢ ﺍﻟﻔﺄﺭ ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﺘﻨﺎﻭﻟﻪ ﺑﻘﺪﺭ ﻣﺜﻘﺎﻝ ﺃﻭ‬
‫ﻣﺜﻘﺎﻟﲔ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻣﻌﺘﱪﺍ ﺇﻳﺎﻩ ﻃﺒﺎﺷﲑ ﺃﻭ ﺩﻭﺍﺀ ﻣﻔﻴﺪﺍ ﺁﺧﺮ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ‬
‫ﻳﻌﺮﻑ ﻣﻦ ﺧﻼﻝ ﲡﺮﺑﺘﻪ ﺃﻧﻪ ﺳﻢ ﻗﺎﺗﻞ ﻓﻠﻦ ﻳﺘﻨﺎﻭﻟﻪ ﻭﻟﻮ ﺑﺄﻗﻞ ﻣﻦ ﺍﳌﺜﻘـﺎﻝ‬
‫ﻷﻧﻪ ﻳﻌﺮﻑ ﺃﻧﻪ ﺳﲑﺣﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻓﻮﺭ ﺗﻨﺎﻭﻟﻪ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﺟﻮﺩ ﺑﻼ ﺷﻚ ﻭﺃﻥ ﺍﻵﺛـﺎﻡ ﻛﻠـﻬﺎ ﻗﺎﺑﻠـﺔ‬
‫ﻟﻠﻌﻘﻮﺑﺔ ﰲ ﻧﻈﺮﻩ ﲟﺎ ﻓﻴﻬﺎ ﺍﻟﺴﺮﻗﺔ ﻭﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻭﺍﻟﻔﺎﺣﺸـﺔ ﻭﺍﻟﻈﻠـﻢ‬
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‫ﻭﺍﳋﻴﺎﻧﺔ‪ ،‬ﻭﺍﻟﺸﺮﻙ ﻭﺍﻟﻜﺬﺏ ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ‪ ،‬ﻭﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﺃﻛـﻞ‬
‫ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺍﻟﻐﺪﺭ‪ ،‬ﻭﺍﻟﺴﺒﺎﺏ ﻭﺍﳋﺪﺍﻉ‪ ،‬ﻭﻧﻘﺾ ﺍﻟﻌﻬﻮﺩ ﻭﺍﻟﻐﻔﻠـﺔ ﻭﺍﻟﻌـﻴﺶ‬
‫ﺑﺄﻋﻤﺎﻝ ﻣﺸﻴﻨﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺸﻜﺮ ﷲ‪ ،‬ﻭﻋﺪﻡ ﺧﺸﻴﺘﻪ‪ ،‬ﻭﻋﺪﻡ ﻣﻮﺍﺳﺎﺓ ﻋﺒـﺎﺩﻩ‪،‬‬
‫ﻭﻋﺪﻡ ﺫﻛﺮ ﺍﷲ ﺑﻘﻠﺐ ﺧﺎﺋﻒ‪ ،‬ﻭﺍﻻ‪‬ﻤﺎﻙ ﺍﻟﻜﻠﻲ ﰲ ﳍﻮ ﺍﻟـﺪﻧﻴﺎ ﻭﻟﻌﺒـﻬﺎ‪،‬‬
‫ﻭﻧﺴﻴﺎﻥ ﺍﻟـ ‪‬ﻤﻨﻌﻢ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺍﻟﻐﺶ ﰲ‬
‫ﺍﳌﺒﻴﻌﺎﺕ‪ ،‬ﻭﺧﺴﺮﺍﻥ ﺍﳌﻮﺍﺯﻳﻦ‪ ،‬ﻭﺍﻟﺒﻴﻊ ﺑﺴﻌﺮ ﺃﻗﻞ ﻣﻦ ﺍﻟﺴﻮﻕ‪ ،‬ﻭﻋﺪﻡ ﺧﺪﻣﺔ‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﻋﺪﻡ ﺣﺴﻦ ﺍﳌﻌﺎﺷﺮﺓ ﻣﻊ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﻭﻋـﺪﻡ ﻃﺎﻋـﺔ ﺍﻟـﺰﻭﺝ‬
‫ﺑﺎﻟﻜﺎﻣﻞ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﺍﻟﺴ ‪‬ﻲﺀ ﺇﱃ ﻏﲑ ﺍﶈﺎﺭﻡ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺃﻭ ﺍﻟﻨﺴـﺎﺀ‪ ،‬ﻭﻋـﺪﻡ‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻷﻳﺘﺎﻡ ﻭﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﳌﺴﺎﻛﲔ ﻭﺍﳌﻨﻜﻮﺑﲔ‪ ،‬ﻭﻋﺪﻡ ﺭﻋﺎﻳﺔ ﺣﻘـﻮﻕ‬
‫ﺍﳉﲑﺍﻥ ﻭﺇﻳﺬﺍﺅﻫﻢ‪ ،‬ﻭﺇﻫﺎﻧﺔ ﺍﳌﺮﺀ ﺍﻵﺧﺮﻳﻦ ﻹﺑﺮﺍﺯ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺄﺣﺪ‬
‫ﺑﻜﻠﻤﺎﺕ ﻧﺎﺑﻴﺔ ﺗﺆﺫﻱ ﻗﻠﺒﻪ ﺃﻭ ﺑﻴﺎﻥ ﻋﻴﺒﻪ ﺍﳉﺴﺪﻱ ﺇﻫﺎﻧـ ﹰﺔ ﻟـﻪ‪ ،‬ﺃﻭ ‪‬ﻧﺒ‪‬ـﺰ‪‬ﻩ‬
‫ﺑﺎﻷﻟﻘﺎﺏ ﺃﻭ ﺍ‪‬ﺎﻣﻪ ﺑﻐﲑ ﺣﻖ‪ ،‬ﺃﻭ ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ‪ ،‬ﺃﻭ ﺍﺩﻋـﺎﺀ ﺍﻟﻨﺒـﻮﺓ ﺃﻭ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﺃﻭ ﺍﻻﺩ‪‬ﻋﺎﺀ ﺃﻧﻪ ﻣﻦ ﺍﷲ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﺃﻭ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﺍﻟﺘﻤﺮﺩ ﺿﺪ ﻣ‪‬ﻠﻚ ﻋﺎﺩﻝ ﻭﻋﻴﺚ ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﺒﻼﺩ ﺷﺮﺍ ﻭﺧﺒﺜـﺎ‪،‬‬
‫ﻓﻜﻞ ﻫﺬﻩ ﺍﻵﺛﺎﻡ ﻳﺘﺮﻛﻬﺎ ﺍﳌﺮﺀ ﺗﻠﻘﺎﺋﻴﺎ ﺑﻌﺪ ﻣﻌﺮﻓﺘﻪ ﺃﻥ ﺍﺭﺗﻜﺎﺏ ﻛﻞ ﻭﺍﺣـﺪ‬
‫ﻣﻨﻬﺎ ﻳﺴﺘﻠﺰﻡ ﻋﻘﻮﺑﺔ‪.‬‬
‫ﻭﻟﻌﻞ ﺃﺣﺪﺍ ﻳﺴﺄﻝ ﻣﺮﺓ ﺃﺧﺮﻯ ﺧﻄﺄ ﻣﻨﻪ ﺃﻧﻪ ﻣﻊ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻣﻮﺟﻮﺩ ﻭﻧﻌﺮﻑ ﺃﻳﻀﺎ ﺃﻥ ﺍﻵﺛﺎﻡ ﻳﻌﺎﻗﹶﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻤﻊ ﺫﻟﻚ ﺗﺼﺪﺭ ﺍﻵﺛـﺎﻡ‬
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‫ﻣﻨﺎ‪ ،‬ﻟﺬﺍ ﳓﻦ ﲝﺎﺟﺔ ﺇﱃ ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ‪ .‬ﻓﺄﻛﺮﺭ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺫﻟﻚ ﻣﺎ ﻗﻠﺘﻪ ﻣﻦ‬
‫ﻗﺒﻞ ﺑﺄﻧﻪ ﻟﻴﺲ ﳑﻜﻨﺎ ﺍﻟﺒﺘﺔ ﻭﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺃﻥ ﺗﺘﺸﺠﻌﻮﺍ ﻋﻠﻰ ﺍﻹﰒ ﺑﻌﺪ‬
‫ﺃﻥ ﺗﺘﺴﲎ ﻟﻜﻢ ﺑﺼﲑﺓ ﻛﺎﻣﻠﺔ ﻋﻠﻰ ﺃﻥ ﻧﺎﺭ ﺍﻟﻌﻘﻮﺑﺔ ﺳﻮﻑ ﺗﻨـﺰﻝ ﻋﻠـﻴﻜﻢ‬
‫ﻣﺜﻞ ﺍﻟﱪﻕ ﻓﻮﺭ ﺍﺭﺗﻜﺎﺏ ﺍﻹﰒ‪ .‬ﻫﺬﻩ ﻓﻠﺴﻔﺔ ﻻ ﺗﺒﻄﻞ ﺑﺄﻱ ﺣﺎﻝ‪.‬‬
‫ﻓﻜﱢﺮﻭﺍ‪ ،‬ﻭﻓﻜﱢﺮﻭﺍ ﺟﻴﺪﺍ ﺃﻧﻪ ﺣﻴﺜﻤﺎ ﻳﺘﺴﲎ ﻟﻜﻢ ﺍﻟﻴﻘﲔ ﺍﻟﻜﺎﻣﻞ ﺑﺎﻟﻌﻘﻮﺑﺔ ﻻ‬
‫ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﻔﻌﻠﻮﺍ ﺷﻴﺌﺎ ﻳﻨﺎﻗﺾ ﻫﺬﺍ ﺍﻟﻴﻘﲔ‪ .‬ﻗﻮﻟﻮﺍ ﺑﺎﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﻫـﻞ‬
‫ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﻠﻘﻮﺍ ﺑﺄﻳﺪﻳﻜﻢ ﰲ ﺍﻟﻨﺎﺭ؟ ﻭﻫﻞ ﳝﻜﻨﻜﻢ ﺃﻥ ﺗ‪‬ﻠﻘﻮﺍ ﺑﺄﻧﻔﺴـﻜﻢ‬
‫ﻣﻦ ﻗﻤﺔ ﺟﺒﻞ؟ ﻫﻞ ﻳﺴﻌﻜﻢ ﺃﻥ ﺗ‪‬ﻠﻘﻮﺍ ﺑﺄﻧﻔﺴﻜﻢ ﰲ ﻏﻴﺎﺑﺔ ‪‬ﺟﺐ‪‬؟ ﻫﻞ ﻟﻜﻢ‬
‫ﺃﻥ ﺗﺮﻣﻮﺍ ﺑﺄﻧﻔﺴﻜﻢ ﺃﻣﺎﻡ ﻗﻄﺎﺭ ﻣﻨﻄﻠﻖ؟ ﻫﻞ ﺑﻮﺳﻌﻜﻢ ﺃﻥ ﺗ‪‬ﻘﺤﻤﻮﺍ ﻳﺪﻛﻢ ﰲ‬
‫ﻓﻢ ﺃﺳﺪ‪‬؟ ﺃﻭ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﻘﺪ‪‬ﻣﻮﺍ ﻗﺪﻣﻜﻢ ﻟﻜﻠﺐ ﻣﺴﻌﻮﺭ؟ ﻫﻞ ﺑﺈﻣﻜﺎﻧﻜﻢ‬
‫ﺃﻥ ﺗﻘﻔﻮﺍ ﰲ ﻣﻜﺎﻥ ‪‬ﺒﻂ ﻓﻴﻪ ﺻﻮﺍﻋﻖ ﺧﻄﲑﺓ؟ ﺃﻻ ﲣﺮﺟﻮﻥ ﻣﺴﺮﻋﲔ ﻣـﻦ‬
‫ﺑﻴﺖ ﺗﺮﻳﺪ ﻋﺎﺭﺿﺔ ﺳﻘﻔﻪ ﺃﻥ ﺗﻨﻘﺾ‪ ،‬ﺃﻭ ﺗﻜﺎﺩ ﺃﺭﺿﻪ ﺃﻥ ﺗﻨﺸـﻖ ﺑﺴـﺒﺐ‬
‫ﺍﻟﺰﻟﺰﺍﻝ؟ ﻣﻦ ﻣﻨﻜﻢ ﳝﻜﻦ ﺃﻥ ﻳﺮﻯ ﺛﻌﺒﺎﻧﺎ ﺳﺎﻣﺎ ﻋﻠﻰ ﻓﺮﺍﺷﻪ ﰒ ﻻ ﻳﻘﻔﺰ ﻣﻨﻪ‬
‫ﻣﺴﺮﻋﺎ؟ ﲰ‪‬ﻮﺍ ﱄ ﺷﺨﺼﺎ ﻭﺍﺣﺪﺍ ﻻ ﳜﺮﺝ ﻋﻠﻰ ﺟﻨﺎﺡ ﺍﻟﺴﺮﻋﺔ ﻣﻦ ﺑﻴﺘﻪ ‪-‬‬
‫ﺍﻟﺬﻱ ﻳﻨﺎﻡ ﻓﻴﻪ ﻋﺎﺩﺓ‪ -‬ﺗﺎﺭﻛﺎ ﻭﺭﺍﺀﻩ ﻛﻞ ﺷﻲﺀ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻨﺎﺭ ﻣﻀﻄﺮﻣﺔ ﻓﻴﻪ‪.‬‬
‫ﺃﺧﱪﻭﱐ ﳌﺎﺫﺍ ﺗﻔﻌﻠﻮﻥ ﻛﻞ ﺫﻟﻚ؟ ﻭﳌﺎﺫﺍ ﺗﺒﺘﻌﺪﻭﻥ ﻋﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺆﺫﻳﺔ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻭﻻ ﺗﺒﺘﻌﺪﻭﻥ ﻋﻦ ﺍﻵﺛﺎﻡ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺎ ﻗﺒﻞ ﻗﻠﻴﻞ؟ ﻣﺎ ﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ؟‬
‫ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺮﺩ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻳﺘﻮﺻ‪‬ﻞ ﺇﻟﻴﻪ ﻛﻞ ﻋﺎﻗﻞ ﺑﻌﺪ ﺗﺪﺑﺮ ﺭﺻﲔ ﻫﻮ‬
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‫ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎ ﺑﲔ ﺍﻟﻌﻠﻢ ﰲ ﺍﳊﺎﻟﺘﲔ‪ .‬ﺃﻱ ﺃﻥ ﻋﻠﻢ ﺍﻟﻨﺎﺱ ﲟﻌﻈﻢ ﺍﻟﺬﻧﻮﺏ ﰲ‬
‫ﺣﻖ ﺍﷲ ﻧﺎﻗﺺ‪ .‬ﻻ ﺷﻚ ﺃ‪‬ﻢ ﻳﺴﺘﻨﻜﺮﻭﻥ ﺍﻹﰒ ﻭﻟﻜﻦ ﻻ ﻳ ‪‬ﻌﺪ‪‬ﻭﻧﻪ ﻛﺎﻷﺳﺪ‬
‫ﻭﺍﻟﺜﻌﺒﺎﻥ‪ .‬ﺑﻞ ﻳﻈﻨﻮﻥ ﰲ ﻗﺮﺍﺭﺓ ﻗﻠﻮ‪‬ﻢ ﺧﻔﻴﺔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑـﺎﺕ ﻟﻴﺴـﺖ‬
‫ﻳﻘﻴﻨﻴﺔ‪ ،‬ﻟﺪﺭﺟﺔ ﺃ‪‬ﻢ ﻳﺸﻜﻮﻥ ﰲ ﻭﺟﻮﺩ ﺍﷲ ﺃﻳﻀﺎ؛ ﺇﻥ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﺃﻡ ﻻ؟‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﻓﻼ ﻳ‪‬ﻌﻠﻢ ﺇﻥ ﻛﺎﻥ ﻟﻠﺮﻭﺡ ﺑﻌﺪ ﺍﳌﻤﺎﺕ ﻣﻦ ﺑﻘـﺎﺀ ﺃﻡ ﻻ؟‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﳍﺎ ﺑﻘﺎﺀ ﻓﻼ ﻳ‪‬ﻌﻠﹶﻢ ﻫﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﺛﺎﻡ ﻣﻦ ﻋﻘﻮﺑﺔ ﺃﻡ ﻻ؟ ﳑـﺎ ﻻ‬
‫ﺷﻚ ﻓﻴﻪ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺔ ﻛﺎﻣﻨﺔ ﰲ ﻗﻠﻮﺏ ﺍﻷﻏﻠﺒﻴﺔ ﺍﻟﺴﺎﺣﻘﺔ ﻣﻨﻬﻢ ﻭﻫـﻢ‬
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‫ﻟﻴﺴﻮﺍ ﻣﻄﻠﻌﲔ ﻋﻠﻴﻬﺎ‪ .‬ﻟﻜﻨﻬﻢ ﳚﺘﻨﺒﻮﻥ ﲨﻴﻊ ﻣﻮﺍﺿﻊ ﺍﳋﻮﻑ ﺍﻟـﱵ ﺃﻭﺭﺩ ‪‬‬
‫ﺃﻣﺜﻠﺔ ﻋﻠﻴﻬﺎ ﻭﻫﻢ ﻣﻮﻗﻨﻮﻥ ﺑﺄ‪‬ﻢ ﻟﻮ ﺍﻗﺘﺮﺑﻮﺍ ﻣﻨﻬﺎ ﳍﻠﻜﻮﺍ‪ ،‬ﻓﻼ ﻳﻘﺮﺑﻮ‪‬ﺎ ﻗﻂ‪.‬‬
‫ﺑﻞ ﻟﻮ ﺻﺎﺩﻓﺘ‪‬ﻬﻢ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻔﺘﺎﻛﺔ ﻟﻔﺮﻭﺍ ﻣﻨﻬﺎ ﺻﺎﺭﺧﲔ‪.‬‬
‫ﻓﺎﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﻣﺎ ﻳﺮﻯ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺑﺄﻡ ﻋﻴﻨﻪ ﻳﺘﺴﲎ ﻟﻪ ﻋﻠ ‪‬ﻢ‬
‫ﺣﻘﻴﻘ ‪‬ﻲ ﺑﺄﻥ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﻳﺆﺩﻱ ﺇﱃ ﻫﻼﻙ ﳏﺘﻮﻡ‪ .‬ﻭﻟﻜﻦ ﻻ ﻳﺘﺴﲎ ﺍﻟﻌﻠـﻢ‬
‫ﺍﻟﻴﻘﲔ ﰲ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺑﻞ ﻫﻮ ﻇﻦ ﳏﺾ‪ .‬ﺇﺫ ﻳﺮﻯ ﺗﻠﻚ ﺍﻷﻣـﻮﺭ ﺑـﺄﻡ‬
‫ﻋﻴﻨﻪ‪ ،‬ﺃﻣﺎ ﻫﺬﻩ ﻓﻠﻴﺴﺖ ﺇﻻ ﻗﺼﺼﺎ ﳏﻀﺔ‪ .‬ﻭﺍﻟـﺬﻧﻮﺏ ﻻ ﺗـﺰﻭﻝ ﻗـﻂ‬
‫ﺑﺎﻟﻘﺼﺺ ﻭﺣﺪﻫﺎ‪ .‬ﻟﺬﺍ ﺃﻗﻮﻝ ﻟﻜﻢ ﺻﺪﻗﺎ ﻭﺣﻘﺎ ﺑﺄﻧﻪ ﻟﻮ ﺻ‪‬ﻠﺐ ﺃﻟﻒ ﻣﺴﻴﺢ‪،‬‬
‫ﺩﻉ ﻋﻨﻚ ﻣﺴﻴﺤﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﳌﺎ ﻛﺎﻥ ﺑﻮﺳﻌﻬﻢ ﺃﻥ ﻳﻬﺒﻮﻛﻢ ﳒﺎﺓ ﺣﻘﻴﻘﻴﺔ ﻗﻂ‬
‫ﺐ ﻛﺎﻣﻞ‪ .‬ﻭﻣﻮﺕ ﺍﳌﺴﻴﺢ‬ ‫ﻷﻧﻪ ﻻ ﳜﻠﱢﺺ ﻣﻦ ﺍﻹﰒ ﺇﻻ ﺧﻮﻑ ﻛﺎﻣﻞ ﺃﻭ ﺣ ‪‬‬
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‫ﺏ ﲝﺪ ﺫﺍﺗﻪ ﺃﻭﻻ ﻭﻗﺒﻞ ﻛﻞ ﺷﻲﺀ‪ ،‬ﰒ ﻟﻴﺴﺖ ﻟـﻪ ﺃﺩﱏ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻛﺬ ‪‬‬
‫ﻋﻼﻗﺔ ﺑﻮﺿﻊ ﺣﺪ ﻟﺜﻮﺭﺓ ﺍﻵﺛﺎﻡ‪.‬‬
‫ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻻﺩﻋﺎﺀ ﻭﺍﻗﻊ ﰲ ‪‬ﺣﺠ‪‬ﺐ ﺍﻟﻈﻼﻡ‪ ،‬ﻻ ﺗﺸﻬﺪ ﻟﻪ ﲡﺮﺑـﺔ‪،‬‬
‫ﻭﻻ ﻋﻼﻗﺔ ﻻﻧﺘﺤﺎﺭ ﺍﳌﺴﻴﺢ ﺑﻐﻔﺮﺍﻥ ﺫﻧﻮﺏ ﺍﻵﺧﺮﻳﻦ‪ .‬ﺇﻥ ﻓﻠﺴـﻔ ﹶﺔ ﺍﻟﻨﺠـﺎ ‪‬ﺓ‬
‫ﺍﳊﻘﻴﻘﻴ ﹶﺔ ﻫﻲ ﺃﻥ ﻳﺘﺨﻠﹼﺺ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺟﺤﻴﻢ ﺍﻵﺛﺎﻡ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻟﻜﻦ‬
‫ﻓﻜﹼﺮﻭﺍ ﻫﻞ ﳒﻮﰎ ﻣﻦ ﺟﺤﻴﻢ ﺍﻵﺛﺎﻡ ﻧﺘﻴﺠﺔ ﻫﺬﻩ ﺍﻟﻘﺼﺺ؟ ﻫﻞ ﺣﻈﻲ ﺃﺣﺪ‬
‫ﺑﺎﻟﻨﺠﺎﺓ ﻳﻮﻣﺎ ﻧﺘﻴﺠﺔ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺎﺕ ﺍﻟﺴﺨﻴﻔﺔ ﺍﻟﱵ ﻻ ﲤﺖ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺑﺼﻠﺔ‬
‫ﻭﻟﻴﺴﺖ ﳍﺎ ﺃﺩﱏ ﻋﻼﻗﺔ ﺑﺎﻟﻨﺠﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ؟ ﺍﲝﺜﻮﺍ ﰲ ﺍﻟﺸﺮﻕ‪ ،‬ﻭﺍﲝﺜـﻮﺍ ﰲ‬
‫ﺍﻟﻐﺮﺏ ﻟﻦ ﲡﺪﻭﺍ ﺃﻧﺎﺳﺎ ﺗﻮﺻ‪‬ﻠﻮﺍ ﺑﻮﺍﺳﻄﺔ ﻫـﺬﻩ ﺍﻟﻘﺼـﺺ ﺇﱃ ﺍﻟﻄﻬـﺎﺭﺓ‬
‫ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺗ‪‬ﺮﻱ ﺍﷲ ﺗﻌﺎﱃ ﻋﻴﺎﻧﺎ‪ ،‬ﻓﻼ ﻳﻨﻔﺮ ﺍﻹﻧﺴﺎﻥ ﺑﺴﺒﺒﻬﺎ ﻣـﻦ ﺍﻵﺛـﺎﻡ‬
‫ﻓﺤﺴﺐ ﺑﻞ ﺗﺒﺪﺃ ﻣﺘﻌﺔ ﺍﻟﺼﺪﻕ ﺑﺼﻮﺭﺓ ﺍﳉﻨﺔ‪ ،‬ﻭﺗﺴﻴﻞ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻛﺎﳌﺎﺀ‬
‫ﻭﲣ ‪‬ﺮ ﻋﻠﻰ ﻋﺘﺒﺎﺕ ﺍﷲ‪ ،‬ﻭﻳﻨـﺰﻝ ﺍﻟﻨﻮﺭ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻳﺰﻳﻞ ﻇﻠﻤﺔ ﺍﻟـﻨﻔﺲ‬
‫ﻛﻠﻬﺎ‪ ،‬ﻛﻤﺎ ﻟﻮ ﻓﺘﺤﺘﻢ ﻧﻮﺍﻓﺬ ﺍﻟﺒﻴﺖ ﻣﻦ ﻛﻞ ﺍﳉﻮﺍﻧﺐ ﰲ ﻭﺿـﺢ ﺍﻟﻨـﻬﺎﺭ‬
‫ﺗﺮﻭﻥ ﻗﺎﻧﻮﻧﺎ ﻃﺒﻴﻌﻴﺎ ﺃﻥ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﻳﺪﺧﻞ ﺑﻴﺘﻜﻢ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪ .‬ﻭﻟﻜﻦ ﺇﺫﺍ‬
‫ﺃﺑﻘﻴﺘﻢ ﺍﻟﻨﻮﺍﻓﺬ ﻣﻐﻠﻘﺔ ﻓﻠﻦ ﻳﺪﺧﻞ ﺍﻟﻀﻮ ُﺀ ﺑﻴﺘﻜﻢ ﲟﺤﺾ ﻗﺼﺔ ﺃﻭ ﺣﻜﺎﻳﺔ‪ .‬ﻓﻼ‬
‫ﺑﺪ ﻟﻜﻢ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻀﻮﺀ ﻣﻦ ﺃﻥ ‪‬ﺒ‪‬ﻮﺍ ﻣﻦ ﻣﻜﺎﻧﻜﻢ ﻭﺗﻔﺘﺤﻮﺍ ﺍﻟﻨﻮﺍﻓﺬ‪.‬‬
‫ﻋﻨﺪﻫﺎ ﺳﻮﻑ ﻳﺪﺧﻞ ﺍﻟﻀﻮﺀ ﺑﻴﺘﻜﻢ ﺗﻠﻘﺎﺋﻴﺎ ﻭﻳﻀﻴﺌﻪ‪ .‬ﻫﻞ ﻷﺣﺪ ﺃﻥ ﻳ‪‬ـﺮﻭﻱ‬
‫ﻇﻤﺄﻩ ﲟﺠﺮﺩ ﺍﻟﺘﻔﻜﲑ ﺑﺎﳌﺎﺀ؟ ﻛﻼ‪ ،‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻧﺒﻊ ﺍﳌﺎﺀ ﺑﺎﺫﻻ ﻛﻞ‬
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‫ﻣﺎ ﰲ ﻭﺳﻌﻪ‪ ،‬ﻭﻳﻀﻊ ﺷﻔﺘﻴﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﺍﻟﺰﻻﻝ‪ ،‬ﻋﻨـﺪﻫﺎ ﺳـﲑﺗﻮﻱ ﺑﺎﳌـﺎﺀ‬
‫ﺍﻟﻌﺬﺏ‪.‬‬
‫ﻓﺎﳌﺎﺀ ﺍﻟﺬﻱ ﺳﺘﺮﺗﻮﻭﻥ ﺑﻪ ﻭﺗﺰﻭﻝ ﺑﻪ ﺣﺮﻗﺔ ﺍﻵﺛﺎﻡ ﻭﺣﺮﺍﺭ‪‬ﺎ ﻫﻮ ﺍﻟـﻴﻘﲔ‪.‬‬
‫ﻻ ﻭﺳﻴﻠﺔ ﺳﻮﺍﻩ ﲢﺖ ﺃﺩﱘ ﺍﻟﺴﻤﺎﺀ ﻟﻠﺘﺰﻛﻴﺔ ﻣﻦ ﺍﻵﺛﺎﻡ‪ .‬ﻣﺎ ﻣـﻦ ﺻـﻠﻴﺐ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﻠﹼﺼﻜﻢ ﻣﻦ ﺍﻹﰒ‪ ،‬ﻭﻣﺎ ﻣﻦ ﻛﻔﺎﺭﺓ ﳝﻜﻦ ﺃﻥ ﲤﻨﻌﻜﻢ ﻣﻦ ﺍﺗ‪‬ﺒﺎﻉ‬
‫ﺍﻷﻫﻮﺍﺀ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺇﺫ ﻻ ﻋﻼﻗﺔ ﳍﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺑﺎﻟﻨﺠﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻗﻂ‪ .‬ﺍﻓﻬﻤـﻮﺍ‬
‫ﺍﳊﻘﺎﺋﻖ ﻭﺗﺄﻣﻠﻮﺍ ﰲ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﳏ‪‬ﺼﻮﻩ ﻛﻤﺎ ﲤﺤ‪‬ﺼﻮﻥ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺪﻧﻴﻮﻳـﺔ؛‬
‫ﻋﻨﺪﻫﺎ ﺳﺘﻌﺮﻓﻮﻥ ﺳﺮﻳﻌﺎ ﺃﻧﻪ ﻣﺎ ﻣﻦ ﻧﻮﺭ ﳜﻠﹼﺼﻜﻢ ﻣﻦ ﻇﻠﻤﺔ ﺍﻟﻨﻔﺲ ﺳـﻮﻯ‬
‫ﻧﻮﺭ ﺍﻟﻴﻘﲔ ﺍﳊﻘﻴﻘﻲ‪ .‬ﻭﻻ ﻳﺴﻊ ﺷﻴﺌﺎ ﺃﻥ ﻳﻐﺴﻞ ﺃﺭﺟﺎﺳﻜﻢ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺳـﻮﻯ‬
‫ﺍﳌﺎﺀ ﺍﻟﻨﻘﻲ ﻟﻠﺒﺼﲑﺓ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﺰﻭﻝ ﺣﺮﻗﺘﻜﻢ ﻭﻟﻮﻋﺘﻜﻢ ﻗـﻂ‬
‫ﺑﻐﲑ ﺯﻻﻝ ﺭﺅﻳﺔ ﺍﳊﻖ‪ .‬ﻛﺎﺫﺏ ﺫﻟﻚ ﺍﻟﺬﻱ ﳜﱪﻛﻢ ﲞﻄﻂ ﺃﺧﺮﻯ‪ ،‬ﻭﺟﺎﻫﻞ‬
‫ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﳚﺮ‪‬ﺏ ﻋﻼﺟﺎ ﺁﺧﺮ‪ .‬ﻓﻬﻢ ﻻ ﻳﻬﺒـﻮﻧﻜﻢ ﻧـﻮﺭﺍ ﺑـﻞ‬
‫ﻳ‪‬ﺴﻘﻄﻮﻧﻜﻢ ﰲ ﻫﻮﺓ ﺍﻟﻈﻼﻡ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ‪ .‬ﻭﻻ ﻳﻌﻄﻮﻧﻜﻢ ﻣﺎﺀ ﻋـﺬﺑﺎ ﺑـﻞ‬
‫ﻳﺰﻳﺪﻭﻥ ﺍﳊﺮﻗﺔ ﻭﺍﻟﻠﻮﻋﺔ‪ .‬ﻟﻦ ﻳﻨﻔﻌﻜﻢ ﺩ ‪‬ﻡ ﺇﻻ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ ﻓـﻴﻜﻢ ﺑﻐـﺬﺍﺀ‬
‫ﺍﻟﻴﻘﲔ‪ .‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﻘﺬﻛﻢ ﺻﻠﻴﺐ ﺇﻻ ﺻﻠﻴﺐ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴـﺘﻘﻴﻢ؛ ﺃﻱ‬
‫ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺼﺪﻕ ﻭﺍﳊﻖ‪ .‬ﻓﺎﻓﺘﺤﻮﺍ ﻋﻴﻮﻧﻜﻢ ﻭﺍﻧﻈﺮﻭﺍ‪ ،‬ﺃﻟﻴﺲ ﺻـﺤﻴﺤﺎ‬
‫ﺃﻧﻜﻢ ﺗﺮﻭﻥ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻀﻮﺀ ﻓﻘـﻂ ﻻ ﺑﻮﺍﺳـﻄﺔ ﺃﻱ ﺷـﻲﺀ ﺁﺧـﺮ‪ ،‬ﻭﻻ‬
‫ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﺼﻠﻮﺍ ﺇﱃ ﺍﻟﻐﺎﻳﺔ ﺍﳌﻨﺸﻮﺩﺓ ﺇﻻ ﺑﺎﻟﺴﻠﻮﻙ ﻋﻠـﻰ ﺍﻟﺼـﺮﺍﻁ‬
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‫ﺍﳌﺴﺘﻘﻴﻢ؟ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻗﺮﻳﺒﺔ ﻣﻨﻜﻢ ﻭﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻣﻨﻜﻢ ﺑﻌﻴﺪﺓ‪ .‬ﺗﺄﻣﻠﻮﺍ‬
‫ﻋﻠﻰ ﺍﻷﻗﻞ ﻓﻴﻤﺎ ﻫﻮ ﻗﺮﻳﺐ ﻣﻨﻜﻢ ﻭﺍﻓﻬﻤﻮﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﳉﺎﺭﻱ ﻓﻴﻪ ﰒ ﻗﻴﺴـﻮﺍ‬
‫ﻋﻠﻴﻪ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻷﻧﻪ  ﻫﻮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺳ ‪‬ﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺎﻧﻮﻧ‪‬ﲔ‪ .‬ﻣﻦ ﻣـﻨﻜﻢ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﻯ ﺩﻭﻥ ﺍﻟﻌﲔ‪ ،‬ﺃﻭ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﻳﺴـﻤﻊ ﺑﻐـﲑ ﺍﻷﺫﻥ‪ ،‬ﺃﻭ‬
‫ﻳﺘﻜﻠﻢ ﺇﻻ ﺑﺎﻟﻠﺴﺎﻥ؟ ﻓﻠﻤﺎﺫﺍ ﺇﺫﹰﺍ ﻻ ﺗﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﰲ ﺍﻷﻣـﻮﺭ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؟ ﻫﻞ ﻟﻜﻢ ﺃﻥ ﺗﻘﻔﻮﺍ ﰲ ﻣﻜﺎﻥ ﻳﻜﺎﺩ ﻳﻨﻬﺎﺭ ﻭﺃﻧﺘﻢ ﲤﺘﻠﻜﻮﻥ ﻋﻴﻮﻧﺎ؟‬
‫ﺃﻭ‪‬ﻻ ﺗﺘﻨﺒ‪‬ﻬﻮﻥ ﺇﱃ ﺻﻮﺕ ﻳ‪‬ﺨﱪﻛﻢ ﲟﺠﻲﺀ ﺍﻟﻠﺼﻮﺹ ﻭﺃﻧﺘﻢ ﲤﺘﻠﻜﻮﻥ ﺁﺫﺍﻧﺎ؟‬
‫ﹶﺃﻭ‪‬ﻻ ﺗﻨﺘﺒﻬﻮﻥ‪ ،‬ﻣﻊ ﺍﻣﺘﻼﻛﻜﻢ ﻟﺴﺎﻧﺎ ﳝﻴ‪‬ﺰ ﻟﻜﻢ ﺑﲔ ﺍﻟـ ‪‬ﻤ ‪‬ﺮ ﻭﺍﳊﻠﻮ‪ ،‬ﻓﺘﺄﻛﻠﻮﻥ‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﻟـﻤ‪‬ﺮ‪‬ﺓ ﺍﻟﺴﺎﻣﺔ ﺍﻟﱵ ﺗﻘﻄﻊ ﻟﺴﺎﻧﻜﻢ ﻭﺗﻔﺴﺪ ﻣﻌﺪﺗﻜﻢ‪ ،‬ﻭﺗﺘﺴﺒﺐ ﰲ‬
‫ﺍﻟﺘﻘﻴ‪‬ﺆ ﻭﺍﻟﺘﻬﺎﺏ ﺍﳉﺴﺪ ﻭ‪‬ﻠﻚ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ؟ ﻓﺎﻓﻬﻤﻮﺍ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ‬
‫ﺑﺄﻧﻜﻢ ﲝﺎﺟﺔ ﻣﻦ ﺃﺟﻞ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺃﻳﻀﺎ ﺇﱃ ﺃﻥ ﺗﻨﺎﻟﻮﺍ ﻧﻮﺭﺍ ﻳ‪‬ـﺮﻳﻜﻢ‬
‫ﺕ ﻳ‪‬ﺒﻌﺪﻛﻢ ﻋﻦ ﻃـﺮﻕ‬ ‫ﺳﻮ َﺀ ﺍﻟﻄﺮﻕ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﺃﻥ ﻳﺘﻨﺎﻫﻰ ﺇﱃ ﺁﺫﺍﻧﻜﻢ ﺻﻮ ‪‬‬
‫ﺍﻟﻠﺼﻮﺹ ﻭﺍﻟﺴﺎﺭﻗﲔ‪ ،‬ﻭﺃﻥ ﲢﻈﻮﺍ ﲝﺎﺳﺔ ﺍﻟﺘﺬﻭ‪‬ﻕ ﻟﺘﻤﻴ‪‬ﺰﻭﺍ ‪‬ﺎ ﺑـﲔ ﺍﳊﻠـﻮ‬
‫ﻭﺍﻟـ ‪‬ﻤ ‪‬ﺮ ﻭﺑﲔ ﺍﻟﺴﻢ ﻭﺍﻟﺘﺮﻳﺎﻕ‪ .‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳚﺐ ﻋﻠﻴﻜﻢ ﻃﻠﺒﻬﺎ‬
‫ﻟﺘﻨﺠﻮﺍ ﻣﻦ ﺍﳍﻼﻙ‪ .‬ﻟﻴﺲ ﳑﻜﻨﺎ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺃﻥ ﺗﻨﺎﻟﻮﺍ ﺍﻟﻨﺠـﺎﺓ ﺑـﺪﻡ‬
‫ﺃﺣﺪ ﺩﻭﻥ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻨﻮﺭ ﻭﺑﺒﻘﺎﺋﻜﻢ ﻋﻤﻴﺎﻧﺎ‪ .‬ﺍﻟﻨﺠﺎﺓ ﻟﻴﺴﺖ ﺑﺸـﻲﺀ‬
‫ﻳ‪‬ﻨﺎﻝ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺑﻞ ﺍﻟﻨﺠﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻭﺍﻟﺼﺎﺩﻗﺔ ﺗﺘﺴﲎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺇ‪‬ﺎ ﻧﻮﺭ ﻳﻨـﺰﻝ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻭﻳ‪‬ﺮﻱ ﻣﺎ ﻫﻲ ﻫﻮ‪‬ﺍﺕ ﺍﳍـﻼﻙ‪ .‬ﺍﺳـﻠﹸﻜﻮﺍ‬
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‫ﻣﺴﻠﻚ ﺍﳊﻖ ﻭﺍﳊﻜﻤﺔ ﺗﺼﻠﻮﺍ ﺑﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﺍﺧﻠﹸﻘﻮﺍ ﺍﳊﺮﻗﺔ ﰲ ﻗﻠﻮﺑﻜﻢ‬
‫ﻟﺘﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺍﻟﺘﻮ‪‬ﺟﻪ ﺇﱃ ﺍﳊﻖ‪.‬‬
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‫ﺲ ﺍﻟﻄﺒﻊ ﺍﻟﺬﻱ ﻫﻮ ﻛﺌﻴﺐ‪ ،‬ﻭﻣﻴ‪‬ـ ‪‬‬ ‫ﺷﻘ ‪‬ﻲ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻫﻮ ﻓﺎﺗﺮ‪ ،‬ﻭﺗﻌﻴ ‪‬‬
‫ﺍﻟﻀﻤﲑ ﺍﻟﺬﻱ ﻻ ﳌﻌﺎﻥ ﻓﻴﻪ‪ .‬ﻓﻼ ﺗﻜﻮﻧﻮﺍ ﺃﻗ ﹼﻞ ﻣﻦ ﺩﻟ ﹴﻮ ﻳ‪‬ﺪﱃ ﰲ ﺍﻟﺒﺌﺮ ﻓﺎﺭﻏـﺎ‬
‫ﻭﳜﺮﺝ ﻣﻨﻬﺎ ﻣﻠﻴﺌﺎ‪ .‬ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻛﻐﺮﺑﺎﻝ ﻻ ﻳﺴﺘﻘﺮ ﻓﻴﻪ ﺣﱴ ﺍﳌـﺎﺀ ﲝﻴـﺚ‬
‫ﻳﺪﺧﻠﻪ ﻣﻦ ﻃﺮﻳﻖ ﻭﳜﺮﺝ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ‪ .‬ﺍﺳﻌ‪‬ﻮﺍ ﺃﻥ ﺗﻜﻮﻧـﻮﺍ ﺳـﻠﻴﻤﲔ‬
‫ﺤﻤ‪‬ﻰ ﺍﻟﻄﻤﻊ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟـﱵ ﻻ‬ ‫ﲔ‪ ،‬ﻭﺗﺰﻭﻝ ﻋﻨﻜﻢ ﺍﳊﺮﺍﺭﺓ ﺍﻟﺴﺎﻣﺔ ﻟـ ‪‬‬ ‫ﻣﻌﺎ‪‬ﻓ ‪‬‬
‫ﻳﺒﻘﻰ ﺑﻌﺪﻫﺎ ﻧﻮ ‪‬ﺭ ﰲ ﺍﻷﻋﲔ ﻭﻻ ﲰﻊ ﰲ ﺍﻵﺫﺍﻥ ﻭﻻ ﺫﻭﻕ ﻃﺒﻴﻌﻲ ﰲ ﺍﻟﻠﺴﺎﻥ‬
‫ﻭﻻ ﻗﻮﺓ ﰲ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﻘﺪﻣﲔ‪ .‬ﺍﻗ ﹶﻄﻌ‪‬ﻮﺍ ﻋﻼﻗﺔ ﻟﺘﻨﺸﺄ ﻋﻼﻗﺔ ﺃﺧﺮﻯ‪ .‬ﺍﻣﻨﻌـﻮﺍ‬
‫ﺍﻟﻘﻠﺐ ﻣﻦ ﺟﺎﻧﺐ ﻟﻴﺠﺪ ﻃﺮﻳﻘﺎ ﺇﱃ ﺟﺎﻧﺐ ﺁﺧﺮ‪ .‬ﺍﺭﻣ‪‬ﻮﺍ ﺩﻭﺩﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺪﻧﻴﺌﺔ‬
‫ﺑﻌﻴﺪﺍ ﻟﺘ‪‬ﻌﻄﹶﻮﺍ ﺟﻮﻫﺮﺓ ﲰﺎﻭﻳﺔ ﻻﻣﻌﺔ‪ .‬ﺍﺭﺟﻌ‪‬ﻮﺍ ﺇﱃ ﻣﺒﺪﺋﻜﻢ‪ ،‬ﺃﻱ ﺍﳌﺒﺪﺃ ﺣﲔ‬
‫ﺃﹸﺣﻴﹺﻲ ﺁﺩﻡ ﺑﺮﻭﺡ ﺍﷲ ﻟﺘﻨﺎﻟﻮﺍ ﺍﳊﹸﻜﻢ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻛﻤﺎ ﻧﺎﻟﻪ ﺃﺑﻮﻛﻢ‪.‬‬
‫ﻟﻘﺪ ﻣﻀﻰ ﺍﻟﻨﻬﺎﺭ ﻭﺣﺎﻥ ﻭﻗﺖ ﺍﻟﻌﺼﺮ ﺃﻱ ﻗﺮﺑﺖ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻳﻜﺎﺩ‬
‫ﺍﻟﻠﻴﻞ ﻳﺴﺪﻝ ﺳﺘﺎﺭﻩ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻣﻮﺷﻜﺔ ﻋﻠﻰ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻓـﺎﻧﻈﺮﻭﺍ ﺍﻵﻥ ﺇﻥ‬
‫ﻛﻨﺘﻢ ﻧﺎﻇﺮﻳﻦ‪ ،‬ﻭﺇﻻ ﻓﻤﺎﺫﺍ ﺗﺮﻭﻥ ﺑﻌﺪ ﺫﻟﻚ؟ ﻗﺪ‪‬ﻣﻮﺍ ﻗﺒﻞ ﺍﻟﺮﺣﻴﻞ ﻃﻌﺎﻣﺎ ﻟﻜﻢ‬
‫ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﻻ ﻣﻦ ﺍﳊﺠﺮ ﻭﺍﳌﺪﺭ‪ .‬ﻗﺪ‪‬ﻣﻮﺍ ﻟﻜﺴﻮﺗﻜﻢ ﻟﺒﺎﺳ‪‬ـﺎ ﻻ ﺃﺷـﻮﺍﻛﹰﺎ‬
‫ﻭﻋﺸﺒ‪‬ﺎ ﻭﻛﻸ‪ .‬ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﳜﻠﻖ ﺍﳊﻠﻴﺐ ﰲ ﺍﻷﺛﺪﺍﺀ ﻗﺒﻞ ﻭﻻﺩﺓ ﺍﳌﻮﻟﻮﺩ ﻗـﺪ‬
‫ﺃﺭﺳﻞ ﻟﻜﻢ‪ ،‬ﰲ ﻋﺼﺮﻛﻢ ﻭﰲ ﺑﻼﺩﻛﻢ ﻣﺮﺳ‪‬ﻼ‪ ،‬ﻟﻴ‪‬ﺮﺿﻌﻜﻢ ﺍﳊﻠﻴـﺐ ﻣـﻦ‬
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‫ﺛﺪﻳﻴﻪ ﻛﺎﻷﻡ‪ .‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺳﻴ‪‬ﺮﺿﻌﻜﻢ ﺣﻠﻴﺐ ﺍﻟﻴﻘﲔ ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﺜﺮ ﻧﺼﻮﻋﺎ‬
‫ﻣﻦ ﺍﻟﺸﻤﺲ ﻭﺃﻛﺜﺮ ﻣﺘﻌﺔ ﻭﺭﻓﺎﻫﻴﺔ ﻣﻦ ﻛﻞ ﺍﻷﺷﺮﺑﺔ‪ .‬ﻓﺈﺫﺍ ﻛﻨﺘﻢ ﻗﺪ ﻭ‪‬ﻟـﺪﰎ‬
‫ﺃﺣﻴﺎﺀ ﻻ ﺃﻣﻮﺍﺗﺎ ﻓﺘﻌﺎﻟﻮﺍ ﻭﺃﺳﺮﹺﻋﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﻟﺜـﺪﻱ ﻓﺴﺘﺮﺿـﻌﻮﻥ ﺣﻠﻴﺒـﺎ‬
‫ﻃﺎﺯﺟﺎ‪ .‬ﻭﺍﺭﻣ‪‬ﻮﺍ ﻣﻦ ﺃﻭﺍﻧﻴﻜﻢ ﺫﻟﻚ ﺍﳊﻠﻴﺐ ﻏﲑ ﺍﻟﻄﺎﺯﺝ ﺍﻟﺬﻱ ﻋﻔﱠﻨﺘﻪ ﺍﻟﺮﻳﺎﺡ‬
‫ﺍﻟﻜﺮﻳﻬﺔ‪ ،‬ﻭﺗﻮﻟﹼﺪﺕ ﻓﻴﻪ ﺩﻳﺪﺍﻥ ﻻ ﺗﺮﻭ‪‬ﺎ‪ .‬ﺇﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻮ‪‬ﺭﻛﻢ ﺑـﻞ‬
‫ﺳﻴﻌﻜﱢﺮ ﺻﻔﻮ ﻃﺒﻴﻌﺘﻜﻢ ﻓﻮﺭ ﺩﺧﻮﻟﻪ ﺑﻄﻨﻜﻢ ﻷﻧﻪ ﱂ ﻳﻌﺪ ﺍﻵﻥ ﺣﻠﻴﺒـﺎ ﺑـﻞ‬
‫ﺻﺎﺭ ﲰ‪‬ﺎ‪ .‬ﻻ ﺗﺴﺘﺤﺴﻨﻮﺍ ﻛﻞ ﺑﻴﺎﺽ ﻷﻥ ﺑﻌﺾ ﺍﻟﺴ‪‬ﻮﺩ ﺧﲑ ﻣﻦ ﺍﻟﺒﹺـﻴﺾ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺸﻌﺮ ﺍﻷﺳﻮﺩ ﻳﺪﻝ ﻋﻠﻰ ﻗﻮﺓ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻭﻳﺪﻝ ﺍﻟﺸﻌﺮ ﺍﻷﺑﻴﺾ ﻋﻠﻰ‬
‫ﺍﻟﻀﻌﻒ ﻭﺍﳍﺰﻝ ﻭﺍﳍﺮﻡ‪ .‬ﻛﺬﻟﻚ ﺇﻥ ﺑﻴﺎﺽ ﺍﻟﺮﻳﺎ ِﺀ ﻭﺇﻇﻬﺎﺭ ﺍﳊﺴﻨﺎﺕ ﻻ ﻳﻨﻔﻊ‬
‫ﺷﻴﺌﺎ‪ .‬ﺑﻞ ﺍﳌﺬﻧﺐ ﺍﻟﺒﺴﻴﻂ ﺧﲑ ﻣﻦ ﺍﳌﺮﺍﺋﻲ ﻷﻧﻪ ﻻ ﳜﻔﻲ ﺫﻧﺒـﻪ ﺑـﺎﻟﺰﻳﻒ‪،‬‬
‫ﻓﺄﻗﻮﻝ ﺻﺪﻗﺎ ﻭﺣﻘﺎ ﺑﺄﻧﻪ ﺃﻗﺮﺏ ﺇﱃ ﻣﻐﻔﺮﺓ ﺍﷲ‪ .‬ﻻ ﺗﻌﺘﻤﺪﻭﺍ ﻋﻠـﻰ ﺃﺷـﻴﺎﺀ‬
‫ﻟﻴﺴﺖ ﻳﻘﻴﻨﻴﺔ ﻭﻻ ﻳﺮﺍﻓﻘﻬﺎ ﻧﻮﺭ ﺣﻘﻴﻘﻲ ﻭﻻ ﲢﺎﻟﻔﻬﺎ ﻓﻠﺴﻔﺔ ﺻﺎﺩﻗﺔ‪ ،‬ﻓﻬـﻲ‬
‫ﺳﺒﻞ ﺍﳍﻼﻙ ﻛﻠﻬﺎ‪ .‬ﺍﻓﺤﺼﻮﺍ ﺭﻏﺒﺎﺕ ﻗﻠﻮﺑﻜﻢ ﻟﺘﻌﺮﻓﻮﺍ ﻣﺎ ﺍﻟﺬﻱ ﺗﺮﻏﺐ ﻓﻴﻪ‪،‬‬
‫ﻭﻛﻴﻒ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺒﺘﻌﺪ ﻋﻦ ﺍﻟﺴﻴﺌﺔ؟‬
‫ﻱ ﻋﻼﺝ ﻳﺸﻬﺪ ﺑﻪ ﺿﻤﲑﻫﻢ ﺃﻧﻪ ﻧﺎﺟﻊ ﳍﻢ؟ ﻫﻞ ﻟﻘﻠﺐ ﺃﻥ ﻳﻘﺒـﻞ ﺃﻥ‬ ‫ﺃ‪‬‬
‫ﻛﻔﺎﺭﺓ ﺍﳌﺴﻴﺢ ﺗﺮﺩﻋﻪ ﻋﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻹﰒ؟ ﺑﻞ ﺗﻘﻮﻝ ﺍﻟﺘﺠﺮﺑﺔ ﺑﺄ‪‬ﺎ ﺗﺸـﺠ‪‬ﻌﻪ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺫﻱ ﻗﺒﻞ‪ ،‬ﻷﻥ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻰ ﻛﻔﺎﺭﺓ ﺍﳌﺴﻴﺢ ﻳﻌﺮﻑ ﺃﻥ ﺁﺛﺎﻣﻪ ﻗـﺪ‬
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‫ﹸﻛﻔﱢﺮ ﻋﻨﻬﺎ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳ‪‬ﻄﻠﹶﻊ ﻋﻠﻰ ﺳ ‪‬ﻢ ﺍﻹﰒ ﻟﻦ ﻳﺮﺗﻜﺒﻪ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‬
‫ﻷﻧﻪ ﻳﺮﻯ ﰲ ﺫﻟﻚ ﻫﻼﻛﻪ‪.‬‬
‫ﻟﻘﺪ ﺃﹸﺭﺳﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺷﺨﺺ ﻳﻨﻮﻱ ﺃﻥ ﻳﻮﺻﻠﻜﻢ ﺇﱃ ﻋﻠـﻢ ﺗـﺮﻯ‬
‫ﷲ  ﻭﺗﺮﻯ ﺳ ‪‬ﻢ ﺍﻟﺴﻴﺌﺔ ﺃﻳﻀﺎ‪ .‬ﻋﻨﺪﻫﺎ ﺳـﺘﻔﺮﻭﻥ ﻣـﻦ ﺍﻹﰒ‬ ‫ﻗﻠﻮﺑ‪‬ﻜﻢ ﺑﻪ ﺍ َ‬
‫ﺗﻠﻘﺎﺋﻴﺎ ﻓﺮﺍﺭﻛﻢ ﻣﻦ ﺍﻷﺳﺪ‪ .‬ﻓﺎﳌﻬﻤﺔ ﺍﳊﻘﻴﻘﻴ ﹸﺔ ﳍﺬﻩ ﺍ‪‬ﻠﺔ ﻫﻲ ﺃﻥ ﺗﻨﺸﺮ ﺗﻌﻠﻴﻢ‬
‫ﺍﷲ ﻭﺁﻳﺎﺗﻪ ﰲ ﺍﻟﻌﺎﱂ ﻟﻴﻄﹼﻠﻊ ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻋﻦ ﺍﻟﻨﺠﺎﺓ ﰲ ﺍﻟﺼﻠﻴﺐ ﻭﻛﻔﺎﺭﺓ‬
‫ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﻳﻨﺒﻮﻉ ﺍﻟﻨﺠﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ‪ .‬ﺍﻟﻨﺠﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻻ ﺗﻜﻤﻦ ﰲ ﻣﻴﺎﻩ ﻓﻴﻬﺎ‬
‫ﺟﺰ ٌﺀ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺎﺀ ﻭﻋﺸﺮﻭﻥ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﻮﺣﻞ ﻭﺍﻷﻭﺳﺎﺥ‪ .‬ﺑﻞ ﺍﳌﺎﺀ ﺍﻟﺬﻱ‬
‫ﻳﻐﺴﻞ ﺍﻟﻘﻠﻮﺏ ﻳﻨـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﰲ ﻭﻗﺘﻪ ﺍﳌﻨﺎﺳﺐ‪ .‬ﻭﺍﻟﻘﻨﺎﺓ ﺍﻟﱵ ﲡـﺮﻱ‬
‫ﳑﻠﻮﺀﺓ ‪‬ﺬﺍ ﺍﳌﺎﺀ ﺗﻜﻮﻥ ﺧﺎﻟﻴﺔ ﲤﺎﻣﺎ ﻣﻦ ﺍﻟﻮﺣﻞ ﻭﺍﳌﺎﺀ ﺍﻟﻮﺳﺦ‪ ،‬ﻓﻴﺴـﺘﺨﺪﻡ‬
‫ﺍﻟﻨﺎﺱ ﻣﺎﺀﻫﺎ ﺍﻟﻨﻘﻲ ﻭﺍﻟﻌﺬﺏ‪ .‬ﺃﻣﺎ ﺍﻟﻘﻨﺎﺓ ﺍﳉﺎﻓﺔ ﺍﻟﱵ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﻻ ﻧﺰﺭ ﻳﺴﲑ‬
‫ﻣﻦ ﺍﳌﺎﺀ ﺍﻟﺮﺍﻛﺪ ﺍﻟﻌ‪‬ﻔﻦ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﺗﺘﻤﺘﻊ ﺑﺎﻟﻠﻄﺎﻓﺔ ﻭﺍﻟﻨﻘﺎﻭﺓ ﺑﻞ ﳜﺎﻟﻄﻬـﺎ‬
‫ﻗﺪﺭ ﻛﺒﲑ ﻣﻦ ﺍﻟﻮﺣﻞ‪ ،‬ﻭﺗﺘﺒﻮﻝ ﻓﻴﻬﺎ ﺩﻭﺍﺏ ﻛﺜﲑﺓ ﻭﺗﺘﱪ‪‬ﺯ‪ .‬ﻛﺬﻟﻚ ﺍﻟﻘﻠـﺐ‬
‫ﺍﻟﺬﻱ ﹸﺃﻋﻄﻲ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺭ‪‬ﺯﻕ ﻳﻘﻴﻨﺎ‪ ،‬ﻓﻤ‪‬ﺜﻠﻪ ﻛﻤﺜﻞ ﺍﻟﻘﻨﺎﺓ ﺍﳌﻤﻠﻮﺀﺓ ﻣﺎ ًﺀ ﺍﻟﱵ‬
‫ﺗﺴﻘﻲ ﻣﺰﺍﺭﻉ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﺎﺅﻫﺎ ﺍﻟﻨﻘﻲ ﻭﺍﻟﺒﺎﺭﺩ ﻳﻬﺐ ﺍﻟﻘﻠﻮﺏ ﺳﻜﻴﻨﺔ ﻭﻳﺰﻳﻞ‬
‫ﺍﳊﺮﻗﺔ ﻣﻦ ﺍﻷﻛﺒﺎﺩ‪ .‬ﻭﻫﺬﺍ ﺍﳌﺎﺀ ﻟﻴﺲ ﻧﻘﻴﺎ ﻭﻃﺎﻫﺮﺍ ﰲ ﻧﻔﺴﻪ ﻓﻘﻂ ﺑﻞ ﻳﻄﻬ‪‬ﺮ‬
‫ﺃﻳﻀﺎ‪ ،‬ﻷﻧﻪ ﻳﻬﺐ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻔﻄﻨﺔ ﺍﻟﱵ ﺗﺰﻳﻞ ﺍﻟﺼﺪﺃ ﻣﻦ ﺍﻟﻘﻠﻮﺏ ﻭﺗﻨﻔﹼﺮ ﻣﻦ‬
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‫ﺍﻵﺛﺎﻡ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻣ‪‬ﺜﻠﻪ ﻛﻤﺜﻞ ﺍﳌﺎﺀ ﺍﻟﻘﻠﻴﻞ ﺍﳌﺨﺘﻠﻂ ﺑﺎﻟﻮﺣﻞ ﻓﻼ ﻳﻔﻴﺪ ﺍﳋﻠﻖ‬
‫ﺷﻴﺌﺎ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻄﻬ‪‬ﺮ ﻧﻔﺴﻪ‪.‬‬
‫ﻣﺎ ﺯﺍﻝ ﺍﻟﻮﻗﺖ ﻣﺘﺎﺣﺎ‪ ،‬ﻓﺎ‪‬ﻀﻮﺍ ﻭﺍﲝﺜﻮﺍ ﻋﻦ ﻣﺎﺀ ﺍﻟﻴﻘﲔ ﺗﻨﺎﻟﻮﻩ‪ ،‬ﻭﺍﺯﺧ‪‬ﺮﻭﺍ‬
‫ﻛﺎﻟﺒﺤﺮ ﺑﻜﺜﺮﺓ ﺍﻟﻴﻘﲔ‪ .‬ﺍﺑﺘﻌ‪‬ﺪﻭﺍ ﻋﻦ ﺍﻟﺬﻧﺐ ﻣﺘﻄﻬﺮﻳﻦ ﻣﻦ ﺭﺟﺲ ﻛﻞ ﺷﻚ‬
‫ﻭﺷﺒﻬﺔ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺳﻴﻐﺴﻞ ﻧﻘﻮﺵ ﺍﻟﺬﻧﺐ ﻭﻳﻄﻬ‪‬ﺮ ﻟﻮﺡ ﺻﺪﺭﻛﻢ‬
‫ﻭﻳ ‪‬ﻌﺪ‪‬ﻩ ﻟﻘﺒﻮﻝ ﺍﻟﻨﻘﻮﺵ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ .‬ﻻ ﺗﺴﺘﻄﻴﻌﻮﻥ ﳏﻮ ﺣﺮﻭﻑ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻣـﻦ‬
‫ﻱ ﺣﺎﻝ ﻣﺎ ﱂ ﺗﻨﻈﻔﻮﻩ ﲟﺎﺀ ﺍﻟﻴﻘﲔ ﺍﻟﻨﻘﻲ‪ .‬ﺍﻋﻘـﺪﻭﺍ ﺍﻟﻌـﺰﻡ‬ ‫ﻟﻮﺡ ﺍﻟﻘﻠﺐ ﺑﺄ ‪‬‬
‫ﻟﺘﻮﱠﻓﻘﹸﻮﺍ‪ ،‬ﻭﺍﲝﺜﻮﺍ ﻟﻴ‪‬ﻬﻴ‪‬ﺄ ﻟﻜﻢ‪ .‬ﻟﻴ‪‬ﻨﻮﺍ ﻗﻠﻮﺑﻜﻢ ﻟﺘﻔﻬﻤﻮﺍ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﺎﻟﻘﻠﻮﺏ‬
‫ﺍﻟﻘﺎﺳﻴﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻔﻬﻢ ﺍﳊﻘﺎﺋﻖ‪ .‬ﻫﻞ ﺗﻈﻨﻮﻥ ﺃﻧﻜﻢ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﺗﻨﻔﺮﻭﺍ‬
‫ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻧﻔﻮﺭﺍ ﺣﻘﻴﻘﻴﺎ ﺩﻭﻥ ﺃﻥ ﺗﺘﺮﺳﺦ ﻋﻈﻤﺔ ﺍﷲ ﰲ ﻗﻠﻮﺑﻜﻢ‪ ،‬ﻭﺩﻭﻥ‬
‫ﺃﻥ ﻳﺘﺠﻠﹼﻰ ﻋﻠﻴﻜﻢ ﺟﻼﻝ ﺍﷲ ﺍﳊﻲ‪ ،‬ﻭﺗﻨﻜﺸﻒ ﻟﻜﻢ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﳝﺘﻠﺊ ﺍﻟﻘﻠﺐ‬
‫ﺑﻨﻮﺭ ﺍﻟﻴﻘﲔ؟ ﻛﻼ‪ ،‬ﺑﻞ ﻫﻨﺎﻙ ﺳﺒﻴﻞ ﻭﺍﺣﺪ ﻭﺇﻟﻪ ﻭﺍﺣﺪ ﻭﻗﺎﻧﻮﻥ ﻭﺍﺣﺪ‪.‬‬
‫)ﻧﻘﻼ ﻋﻦ ﳎﻠﺔ "ﺭﻳﻔﻴﻮ ﺁﻑ ﺭﻳﻠﻴﺠﻨـﺰ" )ﻣﻘﺎﺭﻧﺔ ﺍﻷﺩﻳـﺎﻥ( ﺍﻷﺭﺩﻳـﺔ‪،‬‬
‫ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺍﻟﺮﻗﻢ‪١‬؛ ﺍﻟﺼﻔﺤﺎﺕ ﻣﻦ ‪ ٩‬ﺇﱃ‪ ،٣٠‬ﺍﻟﻌﺪﺩ ﻳﻨﺎﻳﺮ‪/‬ﻛﺎﻧﻮﻥ ﺍﻟﺜﺎﱐ‬
‫‪١٩٠٢‬ﻡ(‬

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‫ﻛﻴﻒ ﻳﻤﻜﻦ ﺍﻟﻔﻮﺯ ﺑﺎﻟﻨﺠﺎﺓ‬

‫ﻭﻣﺎ ﻓﻠﺴﻔﺘﻬﺎ ﺍﻟﺤﻘﻴﻘﻴﺔ؟‬

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‫ﺣﻀﺮﺓ ﻣﺮﺯﺍ ﻏﻼﻡ ﺃﺣﻤﺪ ﺍﻟﻘﺎﺩﻳﺎﻧﻲ ‬

‫ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﻮﻋﻮﺩ ﻭﺍﻹﻣﺎﻡ ﺍﻟﻤﻬﺪﻱ‬
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‫×‪@ @ñbväÛbi@‹ìÐÛa@åع@Ñî‬‬
‫‪@ @_òîÔîÔ§a@bènЎÜÏ@bßë‬‬

‫ﺇﻥ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺠﺎﺓ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻣﺴﺄﻟﺔ ﺟﻠﻴﻠﺔ ﺍﻟﺸﺄﻥ ﻭﺫﺍﺕ ﺑﺎﻝ ﻣﻦ ﺑـﲔ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻨﻴﺔ ﻟﺪﺭﺟﺔ ﺗﻨﺘﻬﻲ ﻋﻨﺪﻫﺎ ﲨﻴﻊ ﺃﻫﺪﺍﻑ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺪﻳﻦ‪ ،‬ﻭﻫـﻲ‬
‫ﺁﻳﺔ ﺟﻠﻴﺔ ﻭﺑﻴﻨﺔ ﻻﺧﺘﺒﺎﺭ ﺻﺪﻕ ﺩﻳﻦ ﻭﺣﻘﹼﺎﻧﻴﺘﻪ‪ ،‬ﻭﻳ‪‬ﻌﻠﹶﻢ ﺑﻨﺎﺀ ﻋﻠﻴﻬﺎ ﺑﻜﻞ ﻳﻘﲔ‬
‫ﻱ ﺩﻳﻦ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﰲ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﺻـﺤﻴﺢ‬ ‫ﻭﺍﻃﻤﺌﻨﺎﻥ ﺻ‪‬ﺪﻕ ﺃ ‪‬‬
‫ﲤﺎﻣﺎ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﱂ ﻳﺒﲔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﻄﺮﻳﻘﺔ ﺳﻠﻴﻤﺔ ﺃﻭ ﱂ ‪‬ﻳ ﹺﺮ ﰲ ﻓ‪‬ﺮﻗﺘﻪ‬
‫ﳕﺎﺫﺝ ﺍﳊﺎﺋﺰﻳﻦ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺓ ﺑﺘﻤﻴ‪‬ﺰ ﺑﻴ‪‬ﻦ ﻭﺟﻠﻲ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺩﻟﻴﻞ ﺁﺧـﺮ‬
‫ﻋﻠﻰ ﺑﻄﻼﻧﻪ‪ .‬ﺃﻣﺎ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻛﹶﺸﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻨﺠﺎﺓ ﺑﻜﻤﺎﻝ ﺍﻟﺼﺤﺔ‪،‬‬
‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻗﺪ‪‬ﻡ ﺃﻳﻀﺎ ﰲ ﻋﺼﺮﻩ ﺃﻧﺎﺳﺎ ﻧ‪‬ﻔﺨﺖ ﻓـﻴﻬﻢ ﺭﻭﺡ‬
‫ﺍﻟﻨﺠﺎﺓ ﺑﺎﻟﻜﺎﻣﻞ‪ ،‬ﻓﻘﺪ ﺧﺘﻢ ﺃﻧﻪ ﺻﺎﺩﻕ ﻭﻣﻦ ﻋﻨﺪ ﺍﷲ‪.‬‬
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‫ﳊﺠ‪‬ﺐ‪ ،‬ﻭﺻﻮﻻﺕ ﺍﻟـﻨﻔﺲ ﻭﺍﻟـﺰﻻﺕ‪،‬‬ ‫ﺑﺴﺒﺐ ﻣﺌﺎﺕ ﺃﻧﻮﺍﻉ ﺍﻟﻐﻔﻠﺔ ﻭﺍ ﹸ‬
‫ﻭﺍﻟﻀﻌﻒ ﻭﺍﳉﻬﻞ ﻭﺍﻟﻈﻠﻤﺎﺕ‪ ،‬ﻭﺍﻟﻌﺜﺎﺭ ﰲ ﻛﻞ ﺧﻄﻮﺓ ﻭﺍﻷﺧﻄﺎﺭ ﺍﳌﺘﺘﺎﻟﻴﺔ‪،‬‬
‫ﻭﺍﻟﻮﺳﺎﻭﺱ ﻭﺁﻓﺎﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺑﻼﻳﺎﻫﺎ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻷﺻﻨﺎﻑ ﻭﺍﻷﻟﻮﺍﻥ‪ ،‬ﻓﺈﻥ ﻛﻞ‬
‫ﺇﻧﺴﺎﻥ ﺑﻄﺒﻴﻌﺘﻪ ﻳﺸﻌﺮ ﰲ ﻗﻠﺒﻪ ﺑﺄﻧﻪ ﲝﺎﺟﺔ ﺣﺘﻤﺎ ﺇﱃ ﻳﺪ ﻗﻮﻳﺔ ﺗﻨﻘﺬﻩ ﻣﻦ ﲨﻴﻊ‬
‫ﻫﺬﻩ ﺍﳌﻜﺮﻭﻫﺎﺕ؛ ﻷﻧﻪ ﺿﻌﻴﻒ ﺑﻄﺒﻴﻌﺘﻪ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺜﻖ ﺑﻨﻔﺴﻪ ﳊﻈﺔ‬
‫ﻭﺍﺣﺪﺓ ﺑﺄﻧﻪ ﻗﺎﺩﺭ ﺑﻨﻔﺴﻪ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﻟﻨﻔﺲ‪ .‬ﻫﺬﻩ ﺷـﻬﺎﺩﺓ‬
‫ﺿﻤﲑ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻟﻮ ﲤﻌ‪‬ﻦ ﺍﳌﺮﺀ ﰲ ﺍﳌﻮﺿﻮﻉ ﻟﻮﺟـﺪ ﺃﻥ‬
‫ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺃﻳﻀﺎ ﻳﻘﺘﻀﻲ ﺷﻔﻴﻌﺎ ﻣﻦ ﺃﺟﻞ ﺍﻟﻨﺠﺎﺓ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺫﺭﻭﺓ‬
‫ﺍﻟﺘﻄﻬ‪‬ﺮ ﻭﺍﻟﺘﻘﺪﺱ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟﻈﻠﻤـﺔ ﻭﺍﳌﻌﺼـﻴﺔ‬
‫ﻭﺍﻟﻜﺪﻭﺭﺓ‪ ،‬ﻭﺑﺴﺒﺐ ﻓﻘﺪﺍﻥ ﺍﻟﺼﻠﺔ ﻭﺍﻟﺘﺸﺎﺑﻪ ﻻ ﺗﺴﺘﺤﻖ ﻓﺌﺔ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﺃﻥ‬
‫ﲢﻈﻰ ﺑﺎﻟﻨﺠﺎﺓ ﺑﻨﻴﻞ ﺍﻟﻔﻴﺾ ﻣﻦ ﺍﷲ ﻣﺒﺎﺷﺮﺓ‪ .‬ﻟﺬﺍ ﻓﻘﺪ ﺍﻗﺘﻀﺖ ﺣﻜﻤـﺔ ﺍﷲ‬
‫ﻭﺭﲪﺘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺍﻟﻜﻤ‪‬ﻞ ﺍﻟﺬﻳﻦ ﳍﻢ ﺃﻓﻀﻠﻴﺔ ﺧﺎﺻﺔ ﻣـﻦ ﺣﻴـﺚ‬
‫ﻓﻄﺮ‪‬ﻢ ﻭﺍﺳﻄ ﹰﺔ ﺑﻴﻨﻪ  ﻭﺑﲔ ﺍﻟﺒﺸﺮ‪ .‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﻣﻦ ﺍﻟـﺬﻳﻦ‬
‫ﺣﺎﺯﺕ ﻓﻄﺮ‪‬ﻢ ﺟﺰﺀﺍ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﻼﻫﻮﺗﻴﺔ ﻭﺟـﺰﺀﺍ ﻣـﻦ ﺍﻟﺼـﻔﺎﺕ‬
‫ﺍﻟﻨﺎﺳﻮﺗﻴﺔ؛ ﻟﻴﻘﺘﺒﺴﻮﺍ ﻧﺼﻴﺒﺎ ﻣﻦ ﻓﻴﺾ ﺍﷲ ﺑﺴـﺒﺐ ﻋﻼﻗﺘـﻬﻢ ﺑـﺎﻟﻼﻫﻮﺕ‬
‫ﻭﺑﺴﺒﺐ ﻋﻼﻗﺘﻬﻢ ﺑﺎﻟﻨﺎﺳﻮﺕ‪ ،‬ﻳﻮﺻﻠﻮﺍ ﺇﱃ ﺍﻷﺳﻔﻞ ﻓﻴﻀﺎ ﻧﺎﻟﻮﻩ ﻣﻦ ﺍﻷﻋﻠﻰ‪،‬‬
‫ﺃﻱ ﺇﱃ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻋﻼﻗﺘﻬﻢ ﺑﺎﻟﻨﺎﺳﻮﺕ‪ .‬ﺻﺤﻴﺢ ﲤﺎﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‬
‫ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﳝﺘﺎﺯﻭﻥ ﻋﻦ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﺒﺸﺮ ﺑﻮﺟﻪ ﺧﺎﺹ ﺑﺴﺒﺐ ﺯﻳـﺎﺩﺓ‬
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‫ﻛﻤﺎﻝ ﺍﻟﻼﻫﻮﺕ ﻭﺍﻟﻨﺎﺳﻮﺕ ﻓﻴﻬﻢ ﻭﻛﺄ‪‬ﻢ ﺧ‪‬ﻠ ‪‬ﻖ ﺁﺧﺮ ﲤﺎﻣﺎ؛ ﻷﻥ ﺍﳊﻤـﺎﺱ‬
‫ﺍﻟﺬﻱ ﻳ‪‬ﻌﻄﹶﻮﻧﻪ ﻹﻇﻬﺎﺭ ﺟﻼﻝ ﺍﷲ ﻭﻋﻈﻤﺘﻪ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﺗ‪‬ﻤﻸ ﺑﻪ ﻗﻠـﻮ‪‬ﻢ‬
‫ﺑﻌﻮﺍﻃﻒ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳ‪‬ﻌﻄﹶﻮﻥ ﻣﻦ ﺍﳊﻤﺎﺱ ﳌﻮﺍﺳﺎﺓ ﺍﻟﺒﺸﺮ‪ ،‬ﺇﳕﺎ‬
‫ﻫﻮ ﺃﻣﺮ ﻳﻔﻮﻕ ﺍﻟﻌﺎﺩﺓ ﻟﺪﺭﺟﺔ ﻳﺘﻌﺬﺭ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﺗﺼﻮ‪‬ﺭﻩ‪.‬‬
‫ﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻳﻀﺎ ﺑﺄﻥ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻻ ﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﻣﺴـﺘﻮﻯ‬
‫ﻭﺍﺣﺪ ﺑﻞ ﳛﺘﻞ ﺑﻌﻀﻬﻢ ﻣﺮﺗﺒﺔ ﻋﻠﻴﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﻔﻄﺮﻳﺔ ﻭﻣﻨﻬﻢ ﻣﻦ‬
‫ﻫﻢ ﺩﻭﻥ ﺫﻟﻚ ﻭﻫﻠ ‪‬ﻢ ﺟﺮ‪‬ﺍ‪ .‬ﻭﺍﻟﻀﻤﲑ ﺍﻟﻨﻘﻲ ﻟﺬﻱ ﻋﻘﻞ ﺳﻠﻴﻢ ﻳﻔﻬﻢ ﺟﻴﺪﺍ ﺃﻥ‬
‫ﻣﺴﺄﻟﺔ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻴﺴﺖ ﳐﺘﺮ‪‬ﻋﺔ ﺃﻭ ﳐﺘﻠﹶﻘﺔ ﺑﻞ ﻳﻮﺟﺪ ﻧﻈﺎﺋﺮﻫـﺎ ﰲ ﺍﻟﻨﻈـﺎﻡ‬
‫ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨﺬ ﺍﻟﻘ‪‬ﺪﻡ‪ ،‬ﻭﺗﻮﺟﺪ ﺷﻬﺎﺩﺍﺕ ﺻـﺮﳛﺔ ﻋﻠﻴﻬـﺎ ﰲ‬
‫ﻧﻮﺍﻣﻴﺲ ﺍﷲ ﰲ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬
‫ﻭﺍﻵﻥ‪ ،‬ﳚﺐ ﺃﻥ ﺗ‪‬ﻔﻬ‪‬ﻢ ﻓﻠﺴﻔﺔ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻠﻰ ﺃﻥ "ﺍﻟﺸﻔﻊ" ﻳﻌﲏ ﺍﻟﺰﻭﺝ‬
‫ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻮﹺﺗﺮ‪ .‬ﻓﻔﻲ ﻛﻠﻤﺔ "ﺍﻟﺸﻔﺎﻋﺔ" ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻣﺮ ﻣﻬﻢ‬
‫ﻭﻫﻮ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺸﻔﻴﻊ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﺋﺰﺍ ﻋﻠﻰ ﺍﻻﲢﺎﺩ ﻣﻊ ﺍﻟﻄﺮﻓﲔ؛ ﲟﻌﲎ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻧﺎﺣﻴﺔ ﻋﻠﻰ ﻋﻼﻗﺔ ﻣﺘﻴﻨﺔ ﻣﻊ ﺍﷲ  ﺣـﱴ ﻳﺼـﺒﺢ ﻟـﻪ‬
‫ﻛﺎﻟﺸ‪‬ﻔﹾﻊ ﻭﺍﻟﺮﺑﻂ ﺑﺴﺒﺐ ﻛﻤﺎﻝ ﺍﻻﲢﺎﺩ‪ ،‬ﻛﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠـﻰ‬
‫ﻋﻼﻗﺔ ﻣﺘﻴﻨﺔ ﻣﻊ ﺍﳌﺨﻠﻮﻕ ﺃﻳﻀﺎ ﻭﻛﺄﻧﻪ ﺟﺰﺀ ﻣﻦ ﺃﻋﻀـﺎﺋﻬﻢ‪ .‬ﻓـﺎﳊﻖ ﺃﻥ‬
‫ﲢﻘﱡﻖ ﺗﺄﺛﲑ ﺍﻟﺸﻔﺎﻋﺔ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﳉﺰﺃﻳﻦ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴـﺮ‪ ‬ﰲ ﺃﻥ‬
‫ﺣﻜﻤﺔ ﺍﷲ ﺧ‪‬ﻠﻘﺖ ﺁﺩﻡ‪ ‬ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﺇﺫ ﺃﻧﺸﺄﺕ ﰲ ﻓﻄﺮﺗﻪ ﻧﻮﻋﲔ ﻣﻦ‬
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‫ﺍﻟﻌﻼﻗﺔ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ؛ ﻓﻤﻦ ﻧﺎﺣﻴﺔ ﺃﻧﺸﺄﺕ ﻋﻼﻗﺘﻪ ﺑﺎﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﺟﺎﺀ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ :‬ﻓﹶﺈﹺﺫﹶﺍ ﺳ‪‬ﻮ‪‬ﻳ‪‬ﺘ‪‬ﻪ‪ ‬ﻭ‪‬ﻧ‪‬ﻔﹶﺨ‪‬ﺖ‪ ‬ﻓ‪‬ﻴﻪ‪ ‬ﻣ‪‬ـﻦ‪ ‬ﺭ‪‬ﻭﺣ‪‬ـﻲ ﻓﹶﻘﹶﻌ‪‬ـﻮﺍ ﻟﹶـﻪ‪‬‬
‫ﺳ‪‬ﺎﺟﹺﺪ‪‬ﻳﻦ‪ ،١‬ﺃﻱ ﻓﻘﻌﻮﺍ ﺃﻳﻬﺎ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻟﻪ ﺳﺎﺟﺪﻳﻦ ﻓﻮﺭﺍ‪ .٢‬ﻳﺘـﺒﲔ ﻣـﻦ‬

‫‪ ١‬ﺍﳊﺠﺮ‪٣٠ :‬‬
‫‪ ٢‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺳﺮ ﻋﻤﻴﻖ ﳝﺜﹼﻞ ﻋﻼﻣﺔ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺒﺎﻟﻎ ﻣﻨﺘـﻬﺎﻩ‪،‬‬
‫ﻭﻫﻮ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﳝﻠﻚ ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ ﻓﺤﺴﺐ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻜﻮﻥ ﺑﻼ ﺣﻴـﺎﺓ‬
‫ﻱ ﻧﻮﻉ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﳜﺪﻣﻪ ﺍﳌﻼﺋﻜﺔ ﻷﻧﻪ ﻳﻜﻮﻥ‬ ‫ﺩﺍﺧﻠﻴﺎ ﻭﻻ ﺭﻭﺣﺎﻧﻴﺔ ﻓﻴﻪ ﻣﻦ ﺃ ‪‬‬
‫ﻗﺸﺮﺍ ﺩﻭﻥ ﻣﻐﺰﻯ‪ .‬ﰒ ﻳﺄﰐ ﺭﻭﻳﺪﺍ ﺭﻭﻳﺪﺍ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺴﻌﻴﺪ ﺯﻣﻦ ﻳﺘﻘﺮ‪‬ﺏ ﻓﻴـﻪ ﺇﱃ‬
‫ﺍﷲ ﻛﺜﲑﺍ‪ .‬ﻭﺣﲔ ﺗﺼﺒﺢ ﻧﻔﺴﻪ ﻣﻘﺎﺑﻞ ﻧﻮﺭ ﺍﷲ ﺫﻱ ﺍﳉﻼﻝ ﲤﺎﻣﺎ ﻭﻻ ﻳﺒﻘـﻰ ﺑﻴﻨـﻬﻤﺎ‬
‫ﺣﺠﺎﺏ ﻟﻴﺤﺠﺐ ﻫﺬﺍ ﺍﻟﻨﻮﺭ‪ ،‬ﻳﺪﺧﻞ ﺍﻹﻧﺴﺎ ﹶﻥ ﺩﻭﻥ ﺃﺩﱏ ﺗﺄﺧﲑ ﻧﻮ ‪‬ﺭ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟـﺬﻱ‬
‫ﳝﻜﻦ ﺑﺘﻌﺒﲑ ﺁﺧﺮ ﺃﻥ ﻧﺴﻤﻴﻪ "ﺭﻭﺡ ﺍﷲ"‪ .‬ﻭﺗﻠﻚ ﻫﻲ ﺍﳊﺎﻟﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﻗﻴﻞ ﻋﻨﻬﺎ ﰲ‬
‫ﻛﻼﻡ ﺍﷲ ﺑﺄﻥ ﺍﷲ ﻧﻔﺦ ﺭﻭﺣﻪ ﰲ ﺁﺩﻡ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻳﺆﻣﺮ ﺍﳌﻼﺋﻜﺔ ‪-‬ﻟﻴﺲ ﺗﻜﻠﻔﺎ‬
‫ﻭﻻ ﻛﺄﻣﺮ ﻣﻦ ﺃﻭﺍﻣﺮ ﺍﻟﺸﺮﻳﻌﺔ‪ -‬ﺃﻥ ﻳﺴﺠﺪﻭﺍ ﻟﻪ‪ ،‬ﺃﻱ ﻳﻄﻴﻌﻮﻩ ﻃﺎﻋﺔ ﻛﺎﻣﻠﺔ ﻭﻛﺄ‪‬ﻢ ﻟﻪ‬
‫ﺳﺎﺟﺪﻭﻥ‪ .‬ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﻼﺯﻡ ﻓﻄﺮﺓ ﺍﳌﻼﺋﻜﺔ ﻭﻟﻴﺲ ﺃﻣﺮﺍ ﻣﺴﺘﺤﺪﺛﺎ‪ .‬ﺃﻱ ﺃﻥ ﺍﳌﻼﺋﻜـﺔ‬
‫ﺑﻄﺒﻴﻌﺘﻬﻢ ﻳﺸﻌﺮﻭﻥ ﺑﺄﻥ ﻣﻦ ﻭﺍﺟﺒﻬﻢ ﺃﻥ ﳜﺮ‪‬ﻭﺍ ﳋﺪﻣﺔ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﻳﺄﰐ ﻣﻨﺼـﺒﻐﺎ‬
‫ﺑﺼﺒﻐﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻟﻴﺴﺖ ﻗﺼﺼﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﻗﺪ ﺟﺮﺕ ﺳﻨﺔ ﺍﷲ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥ ﺗﻜﻮﻥ ﲢﺖ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﺣﻘﻴﻘﺔ ﻋﻠﻤﻴﺔ‪ .‬ﻓﺘﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴـﺔ‬
‫ﻫﻨﺎ ﻫﻲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﲔ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻣﺎ ﻫﻲ ﻋﻼﻣﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣـﻞ‪،‬‬
‫ﻱ ﺟﻬﺔ ﻣﻦ‬‫ﻓﻘﺎﻝ‪ (١) :‬ﺇﻥ ﻋﻼﻣﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻫﻲ ﺃﻻ ﻳﻜﻮﻥ ﺣﻈﻪ ﻧﺎﻗﺼﺎ ﻣﻦ ﺃ ‪‬‬
‫ﺣﻴﺚ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺗﻜﻮﻥ ﺃﻋﻀﺎﺅﻩ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺍﳉﺴﺪﻳﺔ ﻗﺪ ﻧﺎﻟﺖ ﺣﻈﺎ ﻛـﺎﻣﻼ‬
‫ﻣﻦ ﺣﻴﺚ ﺍﳋﻠﻖ ﺍﻟﺒﺸﺮﻱ ﻭﺗﻜﻮﻥ ﻓﻄﺮﺗﻪ ﻋﻠﻰ ﺍﻋﺘﺪﺍﻝ ﻛﺎﻣﻞ‪.‬‬
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‫ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎ ﲜﻼﺀ ﺃﻥ ﺍﷲ  ﻧﻔﺦ ﰲ ﺁﺩﻡ ﺭﻭﺣﻪ ﺑﻌﺪ ﺧﻠﻘﻪ ﻓﻮﺭﺍ‬
‫ﻭﺃﻧﺸﺄ ﻋﻼﻗﺔ ﻓﻄﺮﻳﺔ ﻣﻌﻪ ‪ .‬ﻭﻓﻌ‪‬ﻞ ﺫﻟﻚ ﻛﻲ ﺗﻜﻮﻥ ﻟﻺﻧﺴﺎﻥ ﻋﻼﻗـﺔ‬
‫ﻓﻄﺮﻳﺔ ﻣﻊ ﺍﷲ ‪ .‬ﻛﺬﻟﻚ ﻛﺎﻥ ﺿﺮﻭﺭﻳﺎ ﻣﻦ ﺟﺎﻧﺐ ﺁﺧﺮ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ‬
‫ﻋﻼﻗﺔ ﻓﻄﺮﻳﺔ ﻣﻊ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺴﻤ‪‬ﻮﻥ ﺑﺸﺮﺍ‪ ،‬ﻷﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻜـﻮﻥ ﻭﺟـﻮﺩﻫﻢ‬
‫ﻣﺴﺘﻤﺪﺍ ﻣﻦ ﺁﺩﻡ‪ ،‬ﺃﻱ ﻋﻈﺎﻣﻬﻢ ﻣﻦ ﻋﻈﺎﻣﻪ ﻭﳊﻤﻬﻢ ﻣﻦ ﳊﻤﻪ‪ ،‬ﻓﺴﻴﻨﺎﻟﻮﻥ‬
‫ﺣﺘﻤﺎ ﻧﺼﻴﺒﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﻧ‪‬ﻔﺨﺖ ﰲ ﺁﺩﻡ‪ ،‬ﻟﺬﺍ ﺳﻴﻜﻮﻥ ﺁﺩﻡ ﺷﻔﻴﻌﺎ‬
‫ﳍﻢ ﺑﺼﻮﺭﺓ ﻃﺒﻴﻌﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﺃﹸﻭﺩ‪‬ﻉ ﻓﻄﺮﺓ ﺁﺩﻡ ﺑﺴـﺒﺐ ﻧﻔـﺦ‬
‫ﺍﻟﺮﻭﺡ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺎﻝ ﻧﺼﻴﺒﺎ ﻣﻨﻪ ﺃﻳﻀﺎ ﺍﻟﺸﺨﺺ‪ ‬ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻨﻪ‪ ،‬ﻛﻤـﺎ‬
‫ﻫﻮ ﻭﺍﺿﺢ ﺃﻥ ﻭﻟﺪ ﻛﻞ ﺣﻴﻮﺍﻥ ﻳﺄﺧﺬ ﻧﺼﻴﺒﺎ ﻣﻦ ﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ .‬ﻭﻫـﺬﻩ‬
‫ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺃﻥ ﻳﺄﺧﺬ ﺍﻟﻮﺍﺭﺙﹸ ﺍﻟﻔﻄﺮﻱ ﻧﺼﻴﺒﺎ ﻣﻦ ﻣﻮﺭ‪‬ﺛﻪ‪ .‬ﻷﻧـﻪ‬
‫ﻛﻤﺎ ﺑﻴ‪‬ﻨﺖ‪ ‬ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻛﻠﻤﺔ "ﺍﻟﺸﻔﺎﻋﺔ" ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﻣﺼﺪﺭ "ﺍﻟﺸـﻔﻊ"‬

‫)‪ (٢‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺮﻭﺡ ﺍﻹﳍﻴﺔ ﻗﺪ ﺩﺧﻠﺘﻪ‪ (٣) .‬ﺍﻟﻌﻼﻣﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻫﻲ‬
‫ﺃﻥ ﻳﺴﺠﺪ ﻟﻪ ﺍﳌﻼﺋﻜﺔ‪ .‬ﺃﻱ ﻳﻜﻮﻥ ﲨﻴﻊ ﺍﳌﻼﺋﻜﺔ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻣﺴـﺨ‪‬ﺮﻳﻦ‬
‫ﻛﺨﺪﺍﻡ ﻟﻪ ﻭﻳﻌﻤﻠﻮﺍ ﲝﺴﺐ ﻣﺸﻴﺌﺘﻪ‪.‬‬
‫ﺍﳊﻖ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﻋﺒﺪﻩ ﻳﺮﺍﻓﻘﻪ ﺃﻳﻀﺎ ﺟـﻴﺶ ﻣﻼﺋﻜﺘـﻪ ﻛﻠـﻬﻢ‬
‫ﻱ ﻣﻮﻗـﻒ ﺻـﻌﺐ‪،‬‬ ‫ﻭﳜﻀﻌﻮﻥ ﻟﻪ؛ ﻓﻴﻨﺼﺮﻭﻧﻪ ﰲ ﻛﻞ ﻣﻮﻃﻦ ﻭﻋﻨﺪ ﻣﻮﺍﺟﻬﺘـﻪ ﺃ ‪‬‬
‫ﻭﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﺃﰎ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻄﺎﻋﺘﻪ ﰲ ﻛﻞ ﺣﲔ ﻭﺁﻥ‪ ،‬ﻭﻛﺄ‪‬ﻢ ﻳﺴﺠﺪﻭﻥ ﻟﻪ ﺩﺍﺋﻤﺎ‬
‫ﻷﻧﻪ ﺧﻠﻴﻔﺔ ﺍﷲ‪ .‬ﻟﻜﻦ ﻻ ﻳﻔﻘﻪ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺫﻭﻭ ﺍﻷﻓﻜﺎﺭ ﺍﻷﺭﺿﻴﺔ ﻷ‪‬ـﻢ ﱂ ﻳ‪‬ﻌﻄﹶـﻮﺍ‬
‫ﻧﺼﻴﺒﺎ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻣﻨﻪ‪.‬‬
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‫ﺍﻟﺬﻱ ﻳﻌﲏ ﺍﻟﺰﻭﺝ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﻜﻮﻥ ﺑﻔﻄﺮﺗﻪ ﺯﻭﺟﺎ ﻟﺸﺨﺺ ﺁﺧﺮ ﺳـﻴﺄﺧﺬ‬
‫ﻧﺼﻴﺒﺎ ﻣﻦ ﺻﻔﺎﺗﻪ ﺣﺘﻤ‪‬ﺎ‪ .‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﲡﺮﻱ ﺳﻠﺴﻠﺔ ﺍﻟﺘﻮﺍﺭﺙ ﺍﳋﹶﻠﻘﻲ؛‬
‫ﺃﻱ ﺃﻥﹼ ﻭﻟﺪ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺎﻝ ﻧﺼﻴﺒﺎ ﻣﻦ ﻗﻮﻯ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟـﻤ‪‬ﻬﺮ ﻳﻘﺘـﺒﺲ‬
‫ﻧﺼﻴﺒﺎ ﻣﻦ ﻗﻮﻯ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﻭﻟﺪ ﺍﻟﺸﺎﺓ ﻳﺴﺘﻤﺪ ﻧﺼﻴﺒﺎ ﻣﻦ ﻗﻮﺍﻫـﺎ‪ .‬ﻭﻫـﺬﻩ‬
‫ﺍﻟﻮﺭﺍﺛﺔ ﺗﺴﻤ‪‬ﻰ ﺑﺘﻌﺒﲑ ﺁﺧﺮ ﺍﻻﺳﺘﻔﺎﺿﺔ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻷﻥ ﺃﺻﻞ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﻫﻮ "ﺍﻟﺸﻔﻊ" ﺃﻱ ﺍﻟﺰﻭﺝ‪ .‬ﺇﺫﹰﺍ‪ ،‬ﻓﺈﻥ ﻣﺪﺍﺭ ﺍﻻﺳﺘﻔﺎﺿﺔ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ ﻛﻠﻪ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺑﲔ ﺍﳌﺴﺘﻔﻴﺾ ﻭﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻻﺳﺘﻔﺎﺿﺔ ﻣﻦ ﺷﻔﺎﻋﺘﻪ ﻋﻼﻗﺔ ﻓﻄﺮﻳﺔ‬
‫ﻟﺘﻨﺎﻝ ﻓﻄﺮﺗﻪ ﺃﻳﻀﺎ ﻛﻞ ﻣﺎ ﺃﹸﻭﺩﻋﺖ ﻓﻄﺮﺓ ﺍﻟﺸﻔﻴﻊ‪ .‬ﺇﻥ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﻛﻤـﺎ‬
‫ﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻛﻬﺒﺔ‪ ‬ﻣﻦ ﺍﷲ‪ ،‬ﲟﻌﲎ ﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﺟﺰﺀ‬
‫ﻣﻦ ﺇﻧﺴﺎﻥ ﺁﺧﺮ‪ ،‬ﻛﺬﻟﻚ ﻫﻲ ﰲ ﺍﺯﺩﻳﺎﺩ ﻣﺴﺘﻤﺮ ﻣﻦ ﺣﻴـﺚ ﺍﻟﻜﺴـﺐ‬
‫ﺃﻳﻀﺎ‪ ،‬ﲟﻌﲎ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻮﺩ‪ ‬ﺃﺣﺪ ﺃﻥ ﻳﺰﺩﺍﺩ ﺣﺒ‪‬ﻪ ﻟﻠﺨﻠﻖ ﻭﻣﻮﺍﺳﺎﺗﻪ ﳍـﻢ‪،‬‬
‫ﻭﻫﺬﻩ ﻣﻮﺟﻮﺩﺓ ﰲ ﻓﻄﺮﺗﻪ ﺳﺎﺑﻘﺎ‪ ،‬ﻓﻴﺰﺩﺍﺩ ﻓﻌﻼ ﺑﻘـﺪﺭ ﺩﺍﺋـﺮﺓ ﻓﻄﺮﺗـﻪ‬
‫ﻭﻋﻼﻗﺘﻪ؛ ﻓﺒﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﲤﻮﺝ ﻗﻮﺓ ﺍﳊﺐ ﲝﻴﺚ ﻳﺰﺩﺍﺩ ﺃﺣﺪ ﺣﺒﺎ ﻷﺣﺪ‬
‫ﺣﱴ ﻻ ﻳﺴﺘﻘﺮ ﻟﻪ ﻗﺮﺍﺭ ﺩﻭﻥ ﺃﻥ ﻳﺮﺍﻩ‪ ،‬ﻓﺘﺆﺛﺮ ﺷﺪﺓ ﺣﺒﻪ ﻋﻠﻰ ﻗﻠﺐ ﺍﻵﺧﺮ‬
‫ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ .‬ﻣ‪‬ﻦ ﳛﺐ‪ ‬ﺃﺣﺪ‪‬ﺍ ﺇﱃ ﺃﻗﺼﻰ ﺍﳊﺪﻭﺩ ﻳﻄﻠﺐ ﻟﻪ ﺍﳋﲑ ﺃﻳﻀﺎ‬
‫ﺑﻮﺟﻪ ﻛﺎﻣﻞ ﻭﺻﺎﺩﻕ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻠﺤﻮﻇﺔ ﻭﳏﺴﻮﺳﺔ ﰲ ﺍﻷﻣﻬـﺎﺕ‬
‫ﲡﺎﻩ ﺃﻭﻻﺩﻫﻦ‪.‬‬
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‫ﺇﺫﹰﺍ‪ ،‬ﺇﻥ ﺃﺻﻞ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻮ ﺍﳊﺐ ﺣﲔ ﻳﻜـﻮﻥ ﻣﺼـﺤﻮﺑﺎ ﺑﺎﻟﻌﻼﻗـﺔ‬

‫ﺍﻟﻔﻄﺮﻳﺔ‪ ،‬ﻷﻥ ﻛﻤﺎﻝ ﺍﳊﺐ ﺍﻟﺬﻱ ﻫﻮ ﺷﺮﻁ ﻟﻠﺸـﻔﺎﻋﺔ ﻣﺴـﺘﺤﻴﻞ ﺩﻭﻥ‬
‫ﺍﻟﻌﻼﻗﺔ ﺍﻟﻔﻄﺮﻳﺔ‪ .‬ﻭﻹﻳﺪﺍﻉ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﱂ ﳜﻠﻖ ﺍﷲ ﺣﻮ‪‬ﺍﺀ‬
‫ﻣﻨﻔﺼﻠﺔ ﺑﻞ ﺃﺧﺮﺟﻬﺎ ﻣﻦ ﺿ‪‬ﻠﻊ ﺁﺩﻡ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪  :‬ﻭ ‪‬ﺧﹶﻠ ‪‬ﻖ‬
‫‪‬ﻣ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﺎ‪ ..١‬ﺃﻱ ﺧﻠﻖ ﺯﻭﺝ ﺁﺩﻡ ﺃﻱ ﺣﻮ‪‬ﺍﺀ ﻣﻦ ﻭﺟﻮﺩﻩ ﻟﺘﻜﻮﻥ ﻋﻼﻗﺔ‬
‫ﺁﺩﻡ ﻣﻊ ﺣﻮ‪‬ﺍﺀ ﻭﺃﻭﻻﺩﻫﺎ ﻃﺒﻴﻌﻴﺔ ﻻ ﻣﺼﻄﻨﻌﺔ‪ .‬ﻭﻓﻌ‪‬ﻞ ﺫﻟﻚ ﻟﺘﺪﻭﻡ ﺍﻟﻌﻼﻗـﺔ‬
‫ﻭﺍﳌﻮﺍﺳﺎﺓ ﺑﲔ ﺑﲏ ﺁﺩﻡ ﻷﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻻ ﺗﻨﻔﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻌﻼﻗـﺎﺕ‬
‫ﻏﲑ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻻ ﺗﺪﻭﻡ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ ﺟﺬﺏ ﻣﺘﺒﺎﺩﻝ ﻛﻤﺎ ﰲ ﺍﻟﻌﻼﻗـﺔ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ‪.‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻓﻘﺪ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻮﺭﺓ ﻃﺒﻴﻌﻴﺔ ﻛﻠﺘﺎ ﺍﻟﻌﻼﻗﺘﲔ ﺍﻟﻠـﺘﲔ‬
‫ﻛﺎﻧﺘﺎ ﺿﺮﻭﺭﻳﺘﲔ ﻵﺩﻡ؛ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﻣﻊ ﺍﷲ‪.‬‬
‫ﻳﺘﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺑﻜﻞ ﺟﻼﺀ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﳛﻖ ﻟـﻪ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺷﻔﻴﻌﺎ ﻫﻮ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺣﺎﺋﺰﺍ ﻋﻠﻰ ﻧﺼﻴﺐ ﻛﺎﻣﻞ ﻣـﻦ‬
‫ﻫﺎﺗﲔ ﺍﻟﻌﻼﻗﺘﲔ‪ ،‬ﻭﻻ ﳝﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﺎ ﻛﺎﻣﻼ ﺩﻭﻥ ﺣﻴﺎﺯﺓ‬
‫ﻫﺬﻳﻦ ﺍﻟﻜﻤﺎﻟﲔ‪ .‬ﻟﺬﺍ ﻓﻘﺪ ﺟﺮﺕ ﺳﻨ‪‬ﺔ ﺍﷲ ﻣﻦ ﺑﻌﺪ ﺁﺩﻡ ﺃﻥ ﺟ‪‬ﻌﻠﺖ ﻫﺎﺗﺎﻥ‬
‫ﺍﻟﻌﻼﻗﺘﺎﻥ ﺿﺮﻭﺭﻳﺘﲔ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺷﻔﻴﻌﺎ‪ .‬ﺃﻭﻻ‪:‬‬
‫ﻧ‪‬ﻔﺨﺖ ﻓﻴﻬﻢ ﺍﻟﺮﻭﺡ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻓﺎﺗﺼﻞ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﻢ ﻭﻛﺄﻧﻪ ﻧﺰﻝ ﻓﻴﻬﻢ‪.‬‬

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‫ﺍﻟﻨﺴﺎﺀ‪٢ :‬‬
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‫ﺛﺎﻧﻴﺎ‪ :‬ﺇﻥ ﻋﻼﻗﺔ ﺍﻟﺰﻭﺍﺝ ﺑﲔ ﺍﻟﺒﺸﺮ ﺍﻟﱵ ﺃﹸﺣﻜﻤﺖ ﺑﺎﳊـﺐ ﻭﺍﳌﻮﺍﺳـﺎﺓ‬
‫ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﺟ‪‬ﻌﻠﺖ ﺗﺘﺠﻠﹼﻰ ﻓﻴﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﻧﺘﻴﺠﺔ‬
‫ﻟﺬﻟﻚ ﺭﻏﺒﻮﺍ ﰲ ﺍﻟﺰﻭﺟﺎﺕ ﺃﻳﻀﺎ‪ .‬ﻭﻫﺬﻩ ﺃﻭﻝ ﻋﻼﻣﺔ ﻋﻠﻰ ﺃ‪‬ﻢ ﻳﺘﺤﻠﱠﻮﻥ‬
‫ﺑﻌﺎﻃﻔﺔ ﻣﻮﺍﺳﺎﺓ ﺍﻟﺒﺸﺮ‪ .‬ﻭﺇﱃ ﺫﻟﻚ ﻳﺸﲑ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﺍﻟﺬﻱ ﺟـﺎﺀ‬
‫ﻓﻴﻪ‪" :‬ﺧﲑﻛﻢ ﺧﲑﻛﻢ ﺑﺄﻫﻠﻪ"‪ ..‬ﺃﻱ ﺃﻥﹼ ﺃﻛﺜﺮﻛﻢ ﻣﻮﺍﺳﺎﺓ ﻟﺒﲏ ﺍﻟﺒﺸﺮ ﻫﻮ‬
‫ﻣ‪‬ﻦ ﳛﺴﻦ ﻣﻌﺎﻣﻠﺔ ﺯﻭﺟﺘﻪ ﺃﻭﻻ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﻌﺎﻣﻞ ﺯﻭﺟﺘـﻪ ﺑـﺎﻟﻈﻠﻢ‬
‫ﻭﺍﻟﺸﺮ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻌﺎﻣﻞ ﺍﻵﺧﺮﻳﻦ ﺑﺎﳋﲑ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌـﺎﱃ ﺧﻠـﻖ ﺁﺩﻡ‬
‫ﻭﺟﻌﻞ ﺯﻭﺟﺘﻪ ﺃﻭﻝ ﻣﺼﺪﺍﻕ ﳊﺒﻪ‪ .‬ﻓﺎﻟﺬﻱ ﻻ ﳛﺐ ﺯﻭﺟﺘﻪ ﺃﻭ ﻟﻴﺴﺖ ﻟﻪ‬
‫ﺯﻭﺟﺔ ﺃﺻﻼ ﻓﻬﻮ ﺳﺎﻗﻂ ﻋﻦ ﻣﺮﺗﺒﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻭﻳﻌﻮﺯﻩ ﺷﺮﻁ ﻣﻦ‬
‫ﺷﺮﻃﹶﻲ ﺍﻟﺸﻔﺎﻋﺔ؛ ﻟﺬﺍ ﻻ ﳛﻖ ﻟﻪ ﺍﻟﺸﻔﺎﻋﺔ ﻭﺇﻥ ﻛﺎﻥ ﳛﻈﻰ ﺑﺎﻟﻌﺼـﻤﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻳﻨﻜﺢ ﺯﻭﺟﺔ ﻳﻀﻊ ﻟﻨﻔﺴﻪ ﺃﺳﺎﺳﺎ ﳌﻮﺍﺳﺎﺓ ﺍﻟﺒﺸـﺮﻳﺔ‪ ،‬ﻷﻥ‬
‫ﺍﻟﺰﻭﺟﺔ ﺗﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻌﻼﻗﺎﺕ ﻛﺜﲑﺓ‪ ،‬ﺇﺫ ﺗﻨﺠﺐ ﺍﻷﻭﻻﺩ ﻓﻴﺼﺒﺢ ﳍـﻢ‬
‫ﺯﻭﺟﺎﺕ‪ ،‬ﻓﺘﻜﻮﻥ ﻫﻨﺎﻙ ﺟﺪﺍﺕ ﻟﻸﻭﻻﺩ ﻣﻦ ﺍﻷﻡ ﻭﺃﺧﻮﺍﻝ ﻭﻏﲑﻫﻢ ﻣﻦ‬
‫ﺍﻷﻗﺎﺭﺏ‪ .‬ﻭﺑﺬﻟﻚ ﻳﻌﺘﺎﺩ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻋﻠـﻰ ﺍﳌﻮﺍﺳـﺎﺓ ﺗﻠﻘﺎﺋﻴـﺎ‪.‬‬
‫ﻓﺘﺘﻮﺳﻊ ﺩﺍﺋﺮﺓ ﻋﺎﺩﺗﻪ ﻫﺬﻩ ﻭﺗﻌﻄﻲ ﺍﳉﻤﻴﻊ ﻧﺼﻴﺒﺎ ﻣﻦ ﻣﻮﺍﺳﺎﺗﻪ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ‬
‫ﻳﺘﺮﺑ‪‬ﻮﻥ ﻛﺎﻟﺮﻫﺒﺎﻥ ﻓﻼ ﳚﺪﻭﻥ ﻓﺮﺻﺔ ﻟﺘﻮﺳﻴﻊ ﺩﺍﺋﺮﺓ ﻋﺎﺩ‪‬ﻢ ﻫﺬﻩ ﻓﺘﺒﻘـﻰ‬
‫ﻗﻠﻮ‪‬ﻢ ﻗﺎﺳﻴﺔ ﻭﻣﺘﺼﻠﺒﺔ‪.‬‬
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‫ﺍﳊﻖ ﺃﻧﻪ ﻻ ﻋﻼﻗﺔ ﺣﻘﻴﻘﻴﺔ ﻟﻠﻌﺼﻤﺔ ﺑﺎﻟﺸﻔﺎﻋﺔ‪ ،‬ﻷﻥ ﻣﻔﻬـﻮﻡ ﺍﻟﻌﺼـﻤﺔ‬

‫ﻳﻘﺘﺼﺮ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﻌﺼﻢ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻵﺛﺎﻡ ﻓﻘﻂ‪ .‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﰒ ﺃﻥ ﻳﻨﻘﺾ‬
‫ﺍﳌﺮﺀ ﺃﻣﺮ ﺍﷲ ﻋﻤﺪﺍ ﻭﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﺎﺏ‪.١‬‬
‫ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻧﻪ ﻻ ﺗﻼﺯﻡ ﺫﺍﺗﻴﺎ ﺑﲔ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻷﻥ ﺍﻷﻃﻔﺎﻝ‬
‫ﻏﲑ ﺍﳌﺪﺭﻛﲔ ﻭﺍ‪‬ﺎﻧﲔ ﺑﺎﻟﻮﻻﺩﺓ ﺃﻳﻀﺎ ﺃﺑﺮﻳﺎﺀ ﲝﺴﺐ ﺍﻟﺸﺮﺡ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎ‬
‫ﻷ‪‬ﻢ ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺃﻥ ﻳﺮﺗﻜﺒﻮﺍ ﺇﲦﺎ ﻋﻤﺪﺍ ﻭﻻ ﻳﺴﺘﺤﻘﻮﻥ ﻋﻘﺎﺑﺎ ﻋﻨﺪ ﺍﷲ‬

‫‪ ١‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﻣﺎ ﺩﺍﻡ ﻣﻌﲎ ﺍﻹﰒ ﻣﻦ ﻣﻨﻄﻠﻖ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﺪﻝ ﻫﻮ ﺃﻧﻪ ﻳ‪‬ﻄﻠﻖ ﻋﻠـﻰ ﻓﻌـﻞ‬
‫ﺣﲔ ﻳﻨﻘﺾ ﺑﻪ ﺍﻹﻧﺴﺎ ﹸﻥ ﺃﻣﺮﺍ ﻣﻦ ﺃﻭﺍﻣﺮ ﺍﷲ ﻓﻬﻮ ﻳﺴﺘﺤﻖ ﻋﻘﺎﺑﻪ‪ ،‬ﻓﻔﻲ ﻫـﺬﻩ ﺍﳊﺎﻟـﺔ‬
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‫ﻳﻜﻮﻥ ﻭﺟﻮﺩ ﺃﻣﺮ ﺍﷲ ﺿﺮﻭﺭﻳﺎ ﻗﺒﻞ ﺻﺪﻭﺭ ﺍﻹﰒ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺑﻠﻎ ﺃﻳﻀﺎ ﻣﺮﺗﻜـ ‪‬‬
‫ﺍﻹﰒ‪ ،‬ﻭﳝﻜﻦ ﻟﻠﻌﻘﻞ ﺃﻥ ﳛﻜﻢ ﻋﻠﻰ ﻣﺮﺗﻜﺐ ﺍﻹﰒ ﺃﻧﻪ ﻗﺪ ﺍﺳﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﻓﻌﻼ ﻧﺘﻴﺠﺔ‬
‫ﺍﺭﺗﻜﺎﺑﻪ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‪.‬‬
‫)ﺃﻣﺜﻠﺔ ﺍﻻﺳﺘﺜﻨﺎﺀ(‪ :‬ﺯﻳ ‪‬ﺪ ﻳﺴﻜﻦ ﰲ ﺑﻠﺪ ﻧﺎ ٍﺀ ﱂ ﺗﺒﻠﻐﻪ ﺷﺮﻳﻌﺔ ﺍﷲ‪ .‬ﻓﺈﺫﺍ ﻧﻘﺾ ﺣ‪‬ﻜﻤﺎ ﺃﻭ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﻓﻠﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﳎﺮﻣﺎ ﻟﻨﻘﻀﻪ ﺃﻭﺍﻣﺮ ﺍﷲ  ﻷﻧﻪ ﱂ ﻳﻄﹼﻠﻊ ﻋﻠـﻰ‬
‫ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﻭﻟﻜﻨﻪ ﺇﺫﺍ ﺑﺪﺃ ﺑﻌﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﰲ ﺣﺎﻝ ﺭﺟﺎﺣﺔ ﻋﻘﻠﻪ ﻭﻓﻬﻤﻪ ﻭﺍﳓﺮﻑ ﻋـﻦ‬
‫ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ‪ ،‬ﻓﻬﻮ ﳎﺮﻡ ﻭﺇﻥ ﱂ ﺗﺒﻠﻐﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻷﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑـﻪ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻟﻴﺲ ﺑﺎﻷﻣﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻨﻘﻮﺷﺎ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻣﺜﻞ ﺛﺎﻟﻮﺙ ﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﺑﻞ ﻫـﻮ‬
‫ﳏﻔﻮﺭ ﰲ ﻓﻄﺮﺓ ﺍﻟﺒﺸﺮ ﻣﻨﺬ ﺍﻷﺯﻝ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺇﻃﹼﻼﻋﻪ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻟـﻴﺲ ﺿـﺮﻭﺭﻳﺎ‬
‫ﻟﻨﻘﻀﻪ ﺑﻞ ﺇﻥ ﻭﺟﻮﺩ ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ ﻫﻮ ﺍﻟﻀﺮﻭﺭﻱ ﻓﻘﻂ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧـﺖ ﺍﻟﺸـﺮﻳﻌﺔ‬
‫ﻣﻮﺟﻮﺩﺓ ﻭﺑﻠﻐﺖ ﺃﺣﺪﺍ ﻭﻟﻜﻨﻪ ﻏﲑ ﻣﺪﺭﻙ ﺃﻭ ﳎﻨﻮﻥ ﻭﺍﺭﺗﻜﺐ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﻌﻼ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ‬
‫ﻂ ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ‪ .‬ﻓﻬﻮ ﺑﺮﻱﺀ ﻣﻊ‬ ‫ﻋﻨﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺇﲦﺎ؛ ﻓﻠﻦ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ ﻷﻧﻪ ﱂ ﻳ‪‬ﻌ ﹶ‬
‫ﻭﺟﻮﺩ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻣﻨﻪ‪.‬‬
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‫ﻱ ﻋﻤﻞ‪ .‬ﻓﻬـﻢ ﻳﺴـﺘﺤﻘﻮﻥ ﺩﻭﻥ ﺷـﻚ ﺃﻥ ‪‬ﻳﻌ‪‬ـﺪ‪‬ﻭﺍ‬ ‫ﻧﺘﻴﺠﺔ ﺍﺭﺗﻜﺎ‪‬ﻢ ﺃ ‪‬‬
‫ﻣﻌﺼﻮﻣﲔ‪ .‬ﻭﻟﻜﻦ ﻫﻞ ﳛﻖ ﳍﻢ ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺷﻔﻌﺎﺀ ﻟﻠﻨﺎﺱ ﻭﻳﺴـﻤ‪‬ﻮﺍ‬
‫ﻣﻨﺠ‪‬ﲔ؟ ﻓﻴﺘﺒﲔ ﻣﻦ ﺫﻟﻚ ﺑﻮﺿﻮﺡ ﺃﻧﻪ ﻻ ﻋﻼﻗﺔ ﺣﻘﻴﻘﻴﺔ ﺑﲔ ﻋﺼﻤﺔ ﺃﺣـﺪ‬
‫ﻭﻛﻮﻧﻪ ﻣﻨﺠ‪‬ﻴﺎ‪ .‬ﻭﻻ ﻳﻌﻘﻞ ﻗﻄﻌﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺣﻘﻴﻘﻴﺔ ﺑﲔ ﺍﻟﻌﺼﻤﺔ‬
‫ﻭﺍﻟﺸﻔﺎﻋﺔ‪ .‬ﻏﲑ ﺃﻥ ﺍﻟﻌﻘﻞ ﻳ‪‬ﺪﺭﻙ ﺟﻴﺪﺍ ﺃﻧﻪ ﺿﺮﻭﺭﻱ ﻟﻠﺸـﻔﻴﻊ ﺃﻥ ﻳﺘﺤﻠـﻰ‬
‫ﺑﻜﻠﺘﺎ ﺍﻟﻌﻼﻗﺘﲔ ﺍﳌﺬﻛﻮﺭﺗﲔ ﻣﻦ ﻗﺒﻞ‪ .‬ﻭﳛﻜﻢ ﺍﻟﻌﻘﻞ ﺩﻭﻥ ﺃﺩﱏ ﺗﺮﺩﺩ ﺃﻧﻪ ﺇﺫﺍ‬
‫ﻭ‪‬ﺟﺪﺕ ﻓﻴﻪ ﺇﺣﺪﻯ ﻫﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ‪ ،‬ﺃﻱ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺻﻠﺔ ﻣﺘﻴﻨﺔ ﺑﺎﷲ ﺗﻌﺎﱃ‬
‫ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻳﻜﻮﻥ ﻋﻠﻰ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﻣﻊ ﺍﳋﻠﻖ ﻣﺒﻨﻴﺔ ﻋﻠﻰ‬
‫ﺍﳊﺐ ﻭﺍﳌﻮﺍﺳﺎﺓ؛ ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺳﻴﺸﻔﻊ ﲝﻤﺎﺱ ﻗﻠﱯ ﻟﻠـﺬﻳﻦ‬
‫ﱂ ﻳﻘﻄﻌﻮﺍ ﻋﻼﻗﺘﻬﻢ ﺑﻪ ﻗﺼﺪﺍ‪ ،‬ﻭﺳﺘ‪‬ﻘﺒ‪‬ﻞ ﺷﻔﺎﻋﺘﻪ‪ ،‬ﻷﻥ ﺍﻟﺬﻱ ﺃﹸﻭﺩﻋﺖ ﻓﻄﺮﺗﻪ‬
‫ﻫﺎﺗﲔ ﺍﻟﻌﻼﻗﺘﲔ ﺳﻴﻜﻮﻥ ﺟﺎﺫﺑﺎ ﻟﻠﻔﻴﺾ ﺣﺘﻤﺎ ﺑﺴﺒﺐ ﺣﺒﻪ ﺍﻟﺘﺎﻡ ﷲ ﺗﻌـﺎﱃ‬
‫ﰒ ﻳﻮﺻﻞ ﺍﻟﻔﻴﺾ ﻧﻔﺴﻪ ﺇﱃ ﺍﳋﻠﻖ ﻧﺘﻴﺠﺔ ﺣﺒﻪ ﺍﻟﺘﺎﻡ ﳍﻢ ﺃﻳﻀﺎ‪ .‬ﻭﻫﺬﻩ ﻫـﻲ‬
‫ﺍﻟﻜﻴﻔﻴﺔ ﺍﻟﱵ ﺗ‪‬ﺴﻤ‪‬ﻰ ﺍﻟﺸﻔﺎﻋﺔ ﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ .‬ﻭﻣﻦ ﺍﶈﺘﻮﻡ ﻟﻠﺸﻔﻴﻊ ﻛﻤﺎ ﻗﻠـﺖ‬
‫ﻗﺒﻞ ﻗﻠﻴﻞ‪ ،‬ﺑﺄﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻋﻼﻗﺔ ﻣﺘﻴﻨﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﻛﺄﻥ ﺍﷲ ﻗﺪ ﺣـ ﹼﻞ ﰲ‬
‫ﻗﻠﺒﻪ‪ ،‬ﻭﺗﻜﻮﻥ ﺑﺸﺮﻳﺘﻪ ﻗﺪ ﻣﺎﺗﺖ ﻛﻠﻴﺎ ﻭﻇﻬﺮ ﺍﻟﺘﺠﻠﹼﻲ ﺍﻟﻼﻫﻮﰐ ﰲ ﻛﻞ ﺫﺭﺓ‬
‫ﻣﻦ ﻛﻴﺎﻧﻪ‪ ،‬ﻭﺳﺎﻟﺖ ﺭﻭﺣﻪ ﻋﻠﻰ ﻋﺘﺒﺎﺕ ﺍﷲ ﺑﻌﺪ ﺍﻟﺬﻭﺑﺎﻥ ﻛﺎﳌﺎﺀ‪ ،‬ﻭﺑـﺬﻟﻚ‬
‫ﻗﺪ ﺑﻠﻐﺖ ﻣﻨﺘﻬﻰ ﻗﺮﺏ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
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‫ﻛﺬﻟﻚ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻳﻀﺎ ﻟﻠﺸﻔﻴﻊ ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﺒـﻪ ﺧﻔﺎﻗـﺎ ﺑﺸـﺪﺓ‬

‫ﻣﻮﺍﺳﺎ ﹰﺓ ﳌﻦ ﻳﺸﻔﻊ ﻟﻪ ﻭﻛﺄﻧﻪ ﻋﻠﻰ ﻭﺷﻚ ﺃﻥ ﻳ‪‬ﻐﺸﻰ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺄﻥ ﺃﻋﻀـﺎﺀﻩ‬
‫ﻋﻠﻰ ﻭﺷﻚ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻦ ﺟﺴﺪﻩ ﻣﻦ ﺷﺪﺓ ﺍﻟﻘﻠﻖ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻭﻛـﺄﻥ‬
‫ﺣﻮﺍﺳﻪ ﻣﺘﺸﺘﺘﺔ‪ .‬ﻭﺗﻜﻮﻥ ﻣﻮﺍﺳﺎﺗﻪ ﻗﺪ ﺃﺑﻠﻐﺘﻪ ﺩﺭﺟ ﹰﺔ ﺗﻔـﻮﻕ ﻣﻜﺎﻧـﺔ ﺍﻷﺏ‬
‫ﺱ ﻭﻧﺎﺻﺢ ﺃﻣﲔ‪ .‬ﻓﻌﻨﺪﻣﺎ ﺗﺘﻮﻟﺪ ﻓﻴﻪ ﻫﺎﺗﺎﻥ ﺍﳊﺎﻟﺘﺎﻥ‪،‬‬ ‫ﻭﺍﻷﻡ‪ ،‬ﻭﺗﻔﻮﻕ ﻛﻞ ﻣﻮﺍ ﹴ‬
‫ﻳﺼﺒﺢ ﺯﻭﺟﺎ ﻣﻦ ﺣﻴﺚ ﻣﻘﺎﻡ ﺍﻟﻼﻫﻮﺕ‪ ،‬ﻭﺯﻭﺟﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧـﺮﻯ ﻣـﻦ‬
‫ﺣﻴﺚ ﻣﻘﺎﻡ ﺍﻟﻨﺎﺳﻮﺕ ﺃﻳﻀﺎ‪ .‬ﻋﻨﺪﻫﺎ ﺗﻜﻮﻥ ﻛﻠﺘﺎ ﻛ ﹼﻔﺘ‪‬ﻲ ﺍﳌﻴﺰﺍﻥ ﻣﺘﺴﺎﻭﻳﺘﲔ‪.‬‬
‫ﺃﻱ ﻳﻜﻮﻥ ﻣﻈﻬﺮﺍ ﻛﺎﻣﻼ ﻟﻼﻫﻮﺕ ﻭﻣﻈﻬﺮﺍ ﻛـﺎﻣﻼ ﻟﻠﻨﺎﺳـﻮﺕ ﺃﻳﻀـﺎ‪،‬‬
‫ﻭﺳﻴﻜﻮﻥ ﰲ ﻛﻠﺘﺎ ﺍﳊﺎﻟﺘﲔ ﺑﺼﻮﺭﺓ ﺍﻟﱪﺯﺥ‪ .‬ﻣﺜﻞ ‪....‬‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃ ﹼﻥ ﺍﻟـﻨﱯ ‬
‫ﺷﻔﻴﻊ ﻣﺸﲑﺍ ﺇﱃ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻟﻠﺸﻔﺎﻋﺔ‪ :‬ﹸﺛ ‪‬ﻢ ‪‬ﺩﻧ‪‬ﺎ ﹶﻓ‪‬ﺘ ‪‬ﺪﻟﱠﻰ*‬
‫ﺏ ﹶﻗ ‪‬ﻮ ‪‬ﺳ‪‬ﻴ ﹺﻦ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﺩﻧ‪‬ﻰ‪ ١‬ﺃﻱ ﺻﻌﺪ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺍﷲ ﻭﺍﻗﺘﺮﺏ ﻣﻨﻪ‬‫ﹶﻓﻜﹶﺎ ﹶﻥ ﻗﹶﺎ ‪‬‬
‫ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﻭﺍﺟﺘﺎﺯ ﻛﻤﺎﻻﺕ ﺍﻟﻘﺮﺏ ﻛﻠﻬﺎ‪ ،‬ﻭﻧﺎﻝ ﺣﻈﺎ ﻛﺎﻣﻼ ﻣﻦ ﻣﻘﺎﻡ‬
‫ﺍﻟﻼﻫﻮﺕ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺍﻟﻨﺎﺳﻮﺕ ﺭﺟﻮﻋﺎ ﻛﺎﻣﻼ‪ ،‬ﺃﻱ ﺃﻭﺻﻞ ﻧﻔﺴـﻪ ﺇﱃ‬
‫ﻣﻨﺘﻬﻰ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﻧﺎﻝ ﺣﻈﺎ ﻛﺎﻣﻼ ﻣﻦ ﻣﺴﺘﻠﺰﻣﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﻣﺜﻞ‬
‫ﻣﻮﺍﺳﺎﺓ ﺍﻟﺒﺸﺮ ﻭﺣﺒﻬﻢ ﺍﻟﺬﻱ ﻳ‪‬ﺴﻤ‪‬ﻰ ﻛﻤﺎﻝ ﺍﻟﻨﺎﺳﻮﺕ‪ .‬ﻭﺑﺬﻟﻚ ﺑﻠﻎ ﺩﺭﺟﺔ‬
‫ﺍﻟﻜﻤﺎﻝ ﰲ ﺣﺐ ﺍﷲ‪ ،‬ﻭﻛﺬﻟﻚ ﺑﻠﻎ ﺍﻟﻜﻤﺎﻝ ﰲ ﺣﺐ ﺍﻟﺒﺸﺮ‪ .‬ﻓﻤﺎ ﺩﺍﻡ ﻗـﺪ‬

‫‪ ١‬ﺍﻟﻨﺠﻢ‪١٠ ،٩ :‬‬
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‫ﺩﻧﺎ ﺇﱃ ﺍﷲ ﺑﻮﺟﻪ ﻛﺎﻣﻞ‪ ،‬ﰒ ﺗﺪﻟﹼﻰ ﺑﻮﺟﻪ ﻛﺎﻣﻞ ﺇﱃ ﺍﻟﺒﺸﺮ؛ ﻟﺬﺍ ﺻـﺎﺭ ‪-‬‬
‫ﺑﺴﺒﺐ ﺗﺴﺎﻭﻱ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﳉﻬﺘﲔ‪ -‬ﻛﻮﺗ‪‬ﺮ ﺑﲔ ﻗﻮﺳﲔ‪ ،‬ﻓﻮ‪‬ﺟﺪ ﻓﻴﻪ ﺍﻟﺸﺮﻁ‬
‫ﺍﻟﻮﺍﺟﺐ‪ ‬ﻭﺟﻮﺩ‪‬ﻩ ﰲ ﺍﻟﺸﻔﺎﻋﺔ‪ .‬ﻭﺷﻬﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﻼﻣﻪ ﺍ‪‬ﻴﺪ ﺃﻧـﻪ ‬
‫ﺻﺎﺭ ﺑﲔ ﻧﻮﻋﻪ ﻭﺑﲔ ﺭﺑﻪ ﻛﺎﻟﻮﺗ‪‬ﺮ ﺑﲔ ﺍﻟﻘﻮﺳﲔ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ﻋﻦ ﻣﻘﺎﻡ ﻗﺮﺑـﻪ‪ :‬ﻗﹸـ ﹾﻞ ﹺﺇ ﱠﻥ ﺻ‪‬ـﻠﹶﺎﺗ‪‬ﻲ‬
‫ﲔ‪ ،١‬ﺃﻱ ﺃﺧﺒﹺﺮ ﺍﻟﻨـﺎﺱ ﺑـﺄﻥ‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ‪‬ﻤ ‪‬‬
‫ﷲ ‪‬ﺭ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎﺗ‪‬ﻲ ِ‬
‫ﺤﻴ‪‬ﺎ ‪‬‬
‫ﺴﻜ‪‬ﻲ ‪‬ﻭ ‪‬ﻣ ‪‬‬
‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻭﺟﻮﺩﻱ ﻗﺪ ﻓﲏ ﲤﺎﻣﺎ ﻭﺻﺎﺭﺕ ﺟ ﹼﻞ ﻋﺒﺎﺩﺍﰐ ﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻫﺬﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺒﺪ ﺍﷲ ﺧﺎﻟﺼﺎ ﻣﺎ ﱂ ﻳﻜﻦ ﻛﺎﻣﻼ ﲝﻴﺚ ﺗﻜـﻮﻥ‬
‫ﺑﻌﺾ ﻋﺒﺎﺩﺗﻪ ﷲ ﻭﺑﻌﻀﻬﺎ ﻟﻨﻔﺴﻪ؛ ﻷﻧﻪ ﺣﻴﻨﺬﺍﻙ ﻳﺮﻳﺪ ﺍﻟﻌﻈﻤـﺔ ﻭﺍﻟﺘﺒﺠﻴـﻞ‬
‫ﻟﻨﻔﺴﻪ ﻛﻤﺎ ﳚﺐ ﺗﻌﻈﻴﻢ ﺍﷲ ﻭﺗﺒﺠﻴﻠﻪ‪ .‬ﻫﺬﻩ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﺎﺩﺓ‪ .‬ﻭﻛـﺬﻟﻚ‬
‫ﻳﻜﻮﻥ ﺟﺰﺀ ﻣﻦ ﻋﺒﺎﺩﺗﻪ ﻟﻠﻤﺨﻠﻮﻕ ﺃﻳﻀﺎ؛ ﻷﻥ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺍﻟﻘـﺪﺭﺓ‬
‫ﻭﺍﻟﺴﻄﻮﺓ ﺍﻟﱵ ﳚﺐ ﲣﺼﻴﺼﻬﺎ ﷲ ﺗﻌﺎﱃ ﻳﻌﻄﻲ ﺟﺰﺀﺍ ﻣﻦ ﺗﻠـﻚ ﺍﻟﻌﻈﻤـﺔ‬
‫ﻭﺍﻟﻘﺪﺭﺓ ﻟﻠﺨﻠﻖ ﺃﻳﻀﺎ‪ .‬ﻓﻜﻤﺎ ﻳﻌﺒﺪ ﺍﷲ‪ ،‬ﻛﺬﻟﻚ ﻳﻌﺒﺪ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺨﻠﻮﻕ‪ ،‬ﺑﻞ‬
‫ﳜﺼﺺ ﺟﺰﺀﺍ ﻣﻦ ﻋﺒﺎﺩﺗﻪ ﳉﻤﻴﻊ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺴﻔﻠﻴﺔ ﺃﻳﻀﺎ ﺑﻮﺟﻪ ﻋﺎﻡ‪ ،‬ﻷﻧـﻪ‬
‫ﻳ ‪‬ﻌ ‪‬ﺪ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺷﺮﻳﻜﺔ ﰲ ﻧﻈﺎﻡ ﺍﻹﻓﻨﺎﺀ ﻭﺍﻹﺑﻘﺎﺀ ﺑـﺈﺯﺍﺀ ﻣﺸـﻴﺌﺔ ﺍﷲ‬
‫ﻭﻗﺪﺭﻩ‪ .‬ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳ‪‬ﺸﺮﻙ ﻧﻔﺴﻪ ﺗﺎﺭﺓ ﰲ ﻋﻈﻤﺔ ﺍﷲ ﻭﻳﺸﺮﻙ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺍﻷﺳﺒﺎﺏ ﺗﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﺑﺪﺍ ﺻـﺎﺩﻗﺎ ﷲ‬

‫‪ ١‬ﺍﻷﻧﻌﺎﻡ‪١٦٣ :‬‬
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‫‪ .‬ﺑﻞ ﺍﻟﻌﺎﺑﺪ ﺍﻟﺼﺎﺩﻕ ﻫﻮ ﺫﻟﻚ ﺍﻟﺬﻱ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﻛﺎﻓﺔ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ‬
‫ﻭﺍﻟﻘﺪﺭﺓ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﻏﲑﻩ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺗﺒﻠﻎ ﻋﺒﺎﺩﺓ ﺃﺣﺪ ﻫﺬﺍ ﺍﳌﺒﻠﻎ ﻣﻦ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﻋﺎﺑﺪﺍ ﺣﻘﻴﻘﻴﺎ ﷲ‪ .‬ﻭﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻛﻤﺎ ﻳﻘﻮﻝ ﺑﻠﺴـﺎﻧﻪ ﺃﻥ ﺍﷲ‬
‫ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻛﺬﻟﻚ ﻳﺸﻬﺪ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺑﻔﻌﻠﻪ‪ ،‬ﺃﻱ ﺑﻌﺒﺎﺩﺗـﻪ‬
‫ﺃﻳﻀﺎ‪ .‬ﻓﺈﱃ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺃﺷﲑ ﰲ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎ ﺣﻴﺚ ﺃﹸﻣـﺮ‬
‫ﺍﻟﻨﱯ ﺃﻥ ﻳﻌﻠﻦ ﻟﻠﻨﺎﺱ ﺃﻥ ﻋﺒﺎﺩﺍﰐ ﻛﻠﻬﺎ ﷲ‪ ،‬ﺃﻱ ﻟﻴﺲ ﻟﻠﻨﻔﺲ ﻭﺍﳌﺨﻠﻮﻕ‬
‫ﻭﺍﻷﺳﺒﺎﺏ ﻧﺼﻴﺐ ﻣﻨﻬﺎ‪.‬‬
‫ﰒ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ ﺑﺄﻥ ﻧﺴﻜﻲ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻴﺎﰐ ﻭﳑﺎﰐ ﺃﻳﻀـﺎ‬
‫ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﻨﺴﻴﻜﺔ ﺗﻌﲏ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺬﺑﻴﺤﺔ‪ ،‬ﻭﲨﻌﻬﺎ ‪‬ﻧﺴ‪‬ﻚ ﻛﻤﺎ ﻭﺭﺩ‬
‫ﰲ ﺍﻵﻳﺔ‪ .‬ﻭﻣﻌﻨﺎﻫﺎ ﺍﻵﺧﺮ‪ :‬ﺍﻟﻌﺒﺎﺩﺓﹸ‪ .‬ﻓﻘﺪ ﺍﺳﺘ‪‬ﺨﺪﻣﺖ ﻫﻨﺎ ﻛﻠﻤﺔ ﺗﻌﲏ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻭﺍﻟﺬﺑﻴﺤﺔ ﺃﻳﻀﺎ‪ .‬ﻭﻫﺬﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟـﱵ ﻻ ﺗﺸـﺎﺭﻛﻬﺎ‬
‫ﺍﻟﻨﻔﺲ ﻭﻻ ﺍﳌﺨﻠﻮﻕ ﻭﻻ ﺍﻷﺳﺒﺎﺏ ﻫﻲ ﻧﺴﻴﻜﺔ ﰲ ﺍﳊﻘﻴﻘـﺔ‪ .‬ﻭﺍﻟﻨﺴـﻴﻜﺔ‬
‫ﺍﻟﻜﺎﻣﻠﺔ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻜﺎﻣﻠﺔ ﰲ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺑﻌﺪ ﺫﻟﻚ ﺇﻥ ﺣﻴـﺎﰐ‬
‫ﺡ‬
‫ﻭﳑﺎﰐ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ؛ ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺟﺎﺀﺕ ﰲ ﺍﻷﺧﲑ ﻫﻲ ﺷـﺮ ‪‬‬
‫ﻟﻠﻨﺴﻴﻜﺔ ﻟﺌﻼ ﻳﺘﻮﻫﻢ ﺃﺣﺪ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﺴﻴﻜﺔ ﻫﻮ ﺫﺑﺢ ﺍﳌﺎﻋﺰ ﺃﻭ ﺍﻟﺒﻘـﺮﺓ‬
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‫ﷲ ‪‬ﺭ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﻣﻤ‪‬ـﺎﺗ‪‬ﻲ ِ‬
‫ﺤﻴ‪‬ـﺎ ‪‬‬
‫ﺃﻭ ﺍﻹﺑﻞ‪ ،‬ﻭﻟﻴ‪‬ﻔﻬﻢ ﺑﻮﺿﻮﺡ ﻣﻦ ﺍﻟﻌﺒـﺎﺭﺓ‪  :‬ﻣ ‪‬‬
‫ﲔ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﺴﻴﻜﺔ ﺃﻭ ﺍﻟﻘﺮﺑﺎﻥ ﻫﻨﺎ ﻫﻮ ﺍﻟﺘﻀﺤﻴﺔ ﺑﺎﻟﺮﻭﺡ‪ .‬ﺇﻥ‬ ‫ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ‪‬ﻤ ‪‬‬
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‫ﻛﻠﻤﺔ "ﻗﺮﺑﺎﻥ" ﻣﺴﺘﻤﺪﺓ ﻣﻦ ﺍﻟﻘﺮﺏ‪ .‬ﻭﰲ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﺮﺏ ﺍﷲ ﻻ‬
‫ﺕ ﻋﻠﻰ ﺍﻟﻘﻮﻯ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻛﻠﻬﺎ‪.‬‬ ‫ﻳ‪‬ﻨﺎﻝ ﺇﻻ ﺣﲔ ﻳﻄﺮﺃ ﺍﳌﻮ ‪‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﱪﻫﺎ ﹲﻥ ﻋﻈﻴﻢ ﻋﻠﻰ ﻗﺮﺏ ﺍﻟـﻨﱯ ﺍﻟﺘـﺎﻡ‪،‬‬
‫ﻭﺇﻋﻼﻥ ﺑﺄﻥ ﺍﻟﻨﱯ ﻛﺎﻥ ﻓﺎﻧﻴﺎ ﰲ ﺍﷲ ﺇﱃ ﺩﺭﺟﺔ ﺻﺎﺭﺕ ﲨﻴﻊ ﺃﻧﻔـﺎﺱ‬
‫ﻱ ﻧﺼﻴﺐ ﻟﻠﻨﻔﺲ ﻭﺍﳌﺨﻠﻮﻕ‬ ‫ﺣﻴﺎﺗﻪ ﻭﻣﻮﺗ‪‬ﻪ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﱂ ﻳﻌﺪ ﰲ ﻭﺟﻮﺩﻩ ﺃ ‪‬‬
‫ﻭﺍﻷﺳﺒﺎﺏ‪ .‬ﻭﺧﺮ‪‬ﺕ ﺭﻭﺣﻪ ﻋﻠﻰ ﻋﺘﺒﺎﺕ ﺍﷲ ﺑﺈﺧﻼﺹ ﲝﻴﺚ ﱂ ﺗﺒﻖ ﻓﻴﻬـﺎ‬
‫ﺷﺎﺋﺒﺔ ﻣﻦ ﻏﲑ ﺍﷲ‪ .‬ﻓﺒﺬﻟﻚ ﺃﻛﻤﻞ ﻋﻠﻰ ﺃﰎ ﻭﺟﻪ ﺟﺎﻧﺒﺎ ﻣـﻦ ﺍﻟﺸـﺮﻁ‬
‫ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻣﻨﻪ ﻟﻠﺸﻔﻴﻊ‪ .‬ﻭﺍﳉﻤﻠﺔ ﺍﻷﺧﲑﺓ ﰲ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎ ﻫـﻲ‪:‬‬
‫ﲔ ﻭﻓﻴﻬﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺗﻀﺤﻴﺘﻪ ﺇﳕﺎ‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ‪‬ﻤ ‪‬‬
‫ﷲ ‪‬ﺭ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﻣﻤ‪‬ﺎﺗ‪‬ﻲ ِ‬
‫ﺤﻴ‪‬ﺎ ‪‬‬
‫ ‪‬ﻣ ‪‬‬
‫ﻫﻲ ﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ .‬ﻭﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﻟﺸﺮﻁ ﺍﻟﺸﻔﺎﻋﺔ ﻫـﻮ ﻣﻮﺍﺳـﺎﺓ‬
‫ﺖ ﻗﺒﻞ ﻗﻠﻴﻞ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻵﻳﺔ‪  :‬ﺩﻧ‪‬ﻰ ﹶﻓ‪‬ﺘ ‪‬ﺪﻟﱠﻰ‬ ‫ﺍﳋﻠﻖ‪ .‬ﻭﻟﻘﺪ ﻛﺘﺒ ‪‬‬
‫ﺃﻱ‪" :‬ﺗﺪﻟﹼﻰ"؛ ﺗ ‪‬ﺪ ﱡﻝ ﻋﻠﻰ ﺍﳌﻮﺍﺳﺎﺓ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻟﻴﻜﻦ ﻣﻌﻠﻮﻣﺎ ﺃﻥ ﻣﺼﺪﺭ "ﺗﺪﻟﹼﻰ" ﻫﻮ "ﺩﻟﻮ"‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺇﺭﺳﺎﻝ ﺍﻟـﺪﻟﻮ ﰲ‬
‫ﺍﻟﺒﺌﺮ ﻟﻴﻤﺘﻠﺊ ﻣﺎﺀً‪ .‬ﻭﻣﻌﻨﺎﻩ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﲣﺎﺫ ﺍﳌﺮﺀ ﺃﺣﺪﺍ ﺷﻔﻴﻌﺎ ﻟـﻪ‪ .‬ﻓﻤﻌـﲎ‬
‫"ﺍﻟﺘﺪﻟﹼﻲ" ﻫﻮ ﺍﻟﺘﻮﺟ‪‬ﻪ ‪ -‬ﻣﻦ ﺃﺟﻞ ﺍﻟﺸﻔﺎﻋﺔ‪ -‬ﺇﱃ ﺍﻟﻨﺎﺱ ﺍﻟﺒﻌﻴﺪﻳﻦ ﺑﻜﻤـﺎﻝ‬
‫ﺏ ﻣﻨﻬﻢ ﻛﺜﲑﺍ‪ ،‬ﻭﺇﺑﻌﺎﺩ ﺍﳌـﺎﺀ ﺍﻟﻜـﺪﺭ ﻋﻨـﻬﻢ‬ ‫ﺍﳌﻮﺍﺳﺎﺓ ﻭﺍﻟﻨﺼﺢ‪ ،‬ﻭﺍﻻﻗﺘﺮﺍ ‪‬‬
‫ﻭﺇﻋﻄﺎﺅﻫﻢ ﺍﳌﺎﺀ ﺍﻟﻨﻘﻲ ﺍﻟﻄﺎﻫﺮ‪.‬‬
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‫ﻭﳌﺎ ﻛﺎﻥ ﺣﺐ ﺍﷲ ﻭﺍﻟﻮﺻﻮﻝ ﰲ ﺣﺒﻪ ﺇﱃ ﺃﻋﻠﻰ ﻣﻘﺎﻡ ﺍﻟﻘﺮﺏ ﺃﻣـﺮﺍ ﻻ‬

‫ﻳﻄﹼﻠﻊ ﻋﻠﻴﻪ ﺳﻮﻯ ﺻﺎﺣﺒﻪ‪ ،‬ﻓﻘﺪ ﻛﺸﻒ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻨﱯ ﺍﻟﱵ‬
‫ﺗ‪‬ﺜﺒﺖ ﺃﻧﻪ ﺁﺛﺮ ﺍﷲ  ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻗﺪ ﺃﹸﺷﺮﺑﺖ ﻛـﻞ ﺫﺭﺓ‬
‫ﺐ ﺍﷲ ﻭﻋﻈﻤﺘﻪ‪ ،‬ﻓﻜﺎﻥ ﻭﺟﻮﺩﻩ ﻣﺮﺁﺓ ﳌﺸﺎﻫﺪﺓ ﲡﻠﻴـﺎﺕ ﺍﷲ‬ ‫ﻣﻦ ﻛﻴﺎﻧﻪ ﺣ ‪‬‬
‫ﻛﺎﻣﻠﺔﹰ‪ .‬ﻭﺑﻘﺪﺭ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﺘﺼﻮﺭ ﻣﻦ ﻋﻼﻣﺎﺕ ﺣﺐ ﺍﷲ ﺍﻟﻜﺎﻣﻞ‬
‫ﻓﻬﻲ ﻣﻮﺟﻮﺩﺓ ﻛﻠﻬﺎ ﰲ ﺷﺨﺺ ﺍﻟﻨﱯ ‪.‬‬
‫ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻟﺬﻱ ﳛﺐ ﺃﺣﺪﺍ ﻓﺈﳕﺎ ﳛﺒﻪ ﺇﻣﺎ ﺑﺴﺒﺐ ﺇﺣﺴﺎﻧﻪ ﺇﻟﻴﻪ ﺃﻭ‬
‫ﺑﺴﺒﺐ ﺣﺴﻨﻪ‪ ،‬ﻷﻥ ﲡﺮﺑﺔ ﲨﻴﻊ ﺑﲏ ﺁﺩﻡ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻣﻨﺬ ﺧﻠﻖ ﺍﻹﻧﺴـﺎﻥ‬
‫ﺗﻘﻮﻝ ﺑﺄﻥ ﺍﻹﺣﺴﺎﻥ ﻳﺪﻓﻊ ﺇﱃ ﺍﳊﺐ‪ .‬ﻭﻣﻊ ﺃﻥ ﻫﻨﺎﻙ ﺗﻔﺎﻭﺗﺎ ﻛـﺒﲑﺍ ﺑـﲔ‬
‫ﻃﺒﺎﺋﻊ ﺍﻟﺒﺸﺮ ﺇﻻ ﺃﻧﻪ ﺗﻮﺟﺪ ﰲ ﻛﺎﻓﺔ ﺃﻓﺮﺍﺩ ﺍﻟﺒﺸﺮﻳﺔ ﺧﺎﺻﻴﺔ ﺍﻟﺘﺄﺛ ﹺﺮ ﺑﺎﻹﺣﺴﺎﻥ‬
‫ﺐ ﺍﶈﺴﻦ ﰲ ﻗﻠـﻮ‪‬ﻢ‪ ،‬ﻟﺪﺭﺟـﺔ ﺃﻧـﻪ ﻳﺘـﺄﺛﺮ‬ ‫ﺑﻘﺪﺭ ﻣﻮﻫﺒﺘﻬﻢ ﻭﺇﻧﺸﺎ ِﺀ ﺣ ‪‬‬
‫ﺑﺎﻹﺣﺴﺎﻥ ﺣﱴ ﺍﳋﺴﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻗﺴﺎﺓ ﺍﻟﻘﻠﻮﺏ ﺟـﺪﺍ ﻭﺍﻟﻠﺌـﺎﻡ ﻣﺜـﻞ‬
‫ﺍﻟﻠﺼﻮﺹ ﻭﺍﻟﻨﻬﺎﺏ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍ‪‬ﺮﻣﲔ ﺍﻟﺬﻳﻦ ﻳﻜﺴﺒﻮﻥ ﻣﻌﺎﺷﻬﻢ ﲜـﺮﺍﺋﻢ‬
‫ﳐﺘﻠﻔﺔ ﺃﻳﻀﺎ‪ .‬ﻓﻤﺜﻼ ﺇﺫﺍ ﺃﺗﻴﺤﺖ ﻟﹼﻠﺺ ﺍﻟﺬﻱ ﺷ‪‬ﻐﻠﻪ ﺍﻟﻨﻬﺐ ﻭﺍﻟﺴﺮﻗﺔ ﺍﻟﻔﺮﺻﺔ‬
‫ﻟﻴﻼ ‪‬ﻟ‪‬ﻨﻘﺐ ﺑﻴﺘﲔ ﻭﻛﺎﻥ ﺃﺣﺪﳘﺎ ﺑﻴﺖ ﺷﺨﺺ ﺃﺣﺴﻦ ﺇﻟﻴـﻪ ﻓﻴﻤـﺎ ﺳـﺒﻖ‬
‫ﻭﺍﻵﺧﺮ ﻏﺮﻳﺐ ﻋﻨﻪ‪ ،‬ﻓﻠﻦ ﻳﺴﺘﺤﺴﻦ ﻃﺒ‪‬ﻌﻪ ﻣﻊ ﻛﻮﻧـﻪ ﻗـﺬﺭﺍ ﺇﱃ ﺃﻗﺼـﻰ‬
‫ﺍﻟﺪﺭﺟﺎﺕ ﺃﻥ ﻳﺘﺮﻙ ﺑﻴﺖ ﺍﻟﻐﺮﻳﺐ ﻋﻤﺪﺍ ﻭﻳﻨﻘﺐ ﺑﻴﺖ ﺻﺪﻳﻘﻪ‪ .‬ﺑﻞ ﻫـﺬﻩ‬
‫ﺍﻟﺼﻔﺔ ﺗﻮﺟﺪ ﰲ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﻀﻮﺍﺭﻱ ﺃﻳﻀﺎ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻬﻲ ﻻ‬
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‫‪‬ﺎﺟﻢ ﺍﶈﺴﻦ ﺇﻟﻴﻬﺎ‪ .‬ﻟﻘﺪ ﺟﺮ‪‬ﺏ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻃﺒﻴﻌﺔ ﺍﻟﻜﻠﺐ ﻭﺳﲑﺗﻪ ‪‬ﺬﺍ‬
‫ﺍﻟﺼﺪﺩ ﻭﻛﻴﻔﻴﺔ ﻃﺎﻋﺘﻪ ﻟﻠﻤﺤﺴﻦ ﺇﻟﻴﻪ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻹﺣﺴﺎﻥ ﻳـﺪﻓﻊ ﺇﱃ‬
‫ﺍﳊﺐ‪ .‬ﻛﺬﻟﻚ ﺍﳊﺴﻦ ﺃﻳﻀﺎ ﻳﺪﻓﻊ ﺇﱃ ﺍﳊﺐ ﻛﻤﺎ ﻫـﻮ ﻣﻌﻠـﻮﻡ ﻷﻥ ﰲ‬
‫ﳊﺴﻦ ﻣﺘﻌﺔﹲ‪ .‬ﻭﺍﻹﻧﺴﺎﻥ ﺑﻄﺒﻌﻪ ﳝﻴﻞ ﺇﱃ ﺃﺷﻴﺎﺀ ﻳﺴﺘﻤﺘﻊ ‪‬ﺎ‪ .‬ﻭﻟﻴﺲ‬ ‫ﻣﺸﺎﻫﺪﺓ ﺍ ﹸ‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﺴﻦ ﻫﻮ ﻣﻼﻣﺢ ﺍﳉﺴﺪ ﻓﻘﻂ ﲟﻌﲎ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻌـﲔ ﻛـﺬﺍ‬
‫ﻭﺍﻷﻧﻒ ﻛﺬﺍ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺒﲔ ﻛﺬﺍ ﻭﺍﻟﻠﻮﻥ ﻛﺬﺍ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﻨـﻪ ﻫـﻮ‬
‫ﺍﶈﺎﺳﻦ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻟﻜﻤﺎﻝ ﺍﻟﺬﺍﰐ ﻭﺍﻟﻠﻄﺎﻓﺔ ﺍﻟﺬﺍﺗﻴﺔ ﺍﻟﱵ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺍﳉﺬﺏ‬
‫ﺑﺴﺒﺐ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻧﻘﻄﺎﻉ ﺍﻟﻨﻈﲑ‪ .‬ﺇﺫﹰﺍ‪ ،‬ﲨﻴﻊ ﺍﳌﺰﺍﻳﺎ ﺍﻟﱵ ﲤﺪﺣﻬﺎ‬
‫ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ‪‬ﺗ ‪‬ﻌ ‪‬ﺪ ﺣ‪‬ﺴﻨﺎ ﻭﻳﻨﺠﺬﺏ ﺇﻟﻴﻬﺎ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺗﻠﻘﺎﺋﻴﺎ‪ .‬ﻓﻤﺜﻼ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﺼﺎﺭﻉ ﻗﻮﻱ‪ ،‬ﻓﺮﻳﺪ ﻋﺼﺮﻩ ﻟﺪﺭﺟـﺔ ﻻ ﻳﻀـﺎﻫﻴﻪ ﺃﺣـﺪ ﰲ‬
‫ﺍﳌﺼﺎﺭﻋﺔ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ ﺑﻞ ﳝﺴﻚ ﺑﻴﺪﻩ ﺍﻷﺳ‪‬ﻮ ‪‬ﺩ ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻬﺰﻡ‬
‫ﰲ ﻣﻴﺪﺍﻥ ﺍﻟﻮﻏﻰ ﺃﻟﻒ ﺷﺨﺺ ﺑﺸﺠﺎﻋﺘﻪ ﻭﻗﻮﺗﻪ‪ ،‬ﻭﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﳜﻠﱢـﺺ‬
‫ﻧﻔﺴﻪ ﺇﻥ ﺣﺎﺻﺮﻩ ﺁﻻﻑ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺸـﺨﺺ ﺳـﻮﻑ ﳚـﺬﺏ‬
‫ﺍﻟﻘﻠﻮﺏ ﺗﻠﻘﺎﺋﻴﺎ‪ ،‬ﻭﺳﻴﺤﺒﻪ ﺍﻟﻨﺎﺱ ﺣﺘﻤﺎ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺴـﺘﻔﻴﺪﻭﺍ ﻣـﻦ ﻗﻮﺗـﻪ‬
‫ﻭﺷﺠﺎﻋﺘﻪ ﻋﺪﳝﺔ ﺍﻟﻨﻈﲑ ﺷﻴﺌﺎ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻳﺴﻜﻦ ﰲ ﺑﻠﺪ ﺑﻌﻴﺪ ﻣـﺎ ﺯﺍﺭﻩ‬
‫ﺃﺣﺪﻫﻢ‪ ،‬ﺃﻡ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺧﻼ‪ ،‬ﻓﻤﻊ ﺫﻟﻚ ﻳﺴﻤﻌﻮﻥ ﻗﺼﺼﻪ ﺑﺎﻹﻋﺠﺎﺏ‪،‬‬
‫ﻭﳛﺒﻮﻧﻪ ﺑﺴﺒﺐ ﻣﺰﺍﻳﺎﻩ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎ‪ .‬ﻓﻤﺎ ﺍﻟﺴﺒﺐ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﳊﺐ؟ ﻫـﻞ‬
‫ﺃﺣﺴﻦ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺇﱃ ﺃﺣﺪ ﻣﻨﻬﻢ؟ ﻣﻌﻠﻮ ‪‬ﻡ ﺃﻧﻪ ﱂ ﳛﺴﻦ ﺇﱃ ﺃﺣـﺪ‪ .‬ﺇﺫﹰﺍ‬
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‫ﻟﻴﺲ ﳍﺬﺍ ﺍﳊﺐ ﺳﺒﺐ ﺇﻻ ﺍﳊﺴﻦ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﶈﺎﺳﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻛﻠـﻬﺎ‬

‫ﺗﺪﺧﻞ ﰲ ﺍﳊﺴﻦ ﻭﺗﺴﻤ‪‬ﻰ ﺣ‪‬ﺴﻦ ﺍﳋﹸﻠﻖ ﻭﺣ‪‬ﺴﻦ ﺍﻟﺼﻔﺎﺕ ﻭﺗ‪‬ﻘﺎﺑﹺﻞ ﺣﺴـﻦ‬
‫ﺍﳋﹶﻠﻖ‪ .‬ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻹﺣﺴﺎﻥ ﻭﺣﺴﻦ ﺍﻷﺧﻼﻕ ﻭﺣﺴﻦ ﺍﻟﺼﻔﺎﺕ ﻫـﻮ ﺃﻥ‬
‫ﺧ‪‬ﻠﻘﺎ ﺣﺴﻨﺎ ﻋﻨﺪ ﺃﺣﺪ ﻭﺻﻔﺘﻪ ﺍﳊﺴﻨﺔ ﺳﺘ‪‬ﺴﻤ‪‬ﻰ ﺇﺣﺴﺎﻧﺎ ﰲ ﺣﺎﻟﺔ ﻭﺍﺣـﺪﺓ‬
‫ﻓﻘﻂ؛ ﺇﺫﺍ ﺍﺳﺘﻤﺘﻊ ﻭﺍﺳﺘﻔﺎﺩ ﺃﺣﺪ ﻣﻦ ﺫﻟﻚ ﺍﳋﹸﻠﻖ ﺍﳊﺴﻦ ﺃﻭ ﺍﻟﺼﻔﺔ ﺍﳊﺴﻨﺔ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﺫﻟﻚ ﺍﳋﹸﻠﻖ ﺍﳊﺴﻦ ﻭﺍﻟﺼﻔﺔ ﺍﳊﺴﻨﺔ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳋﻠﻖ‬
‫ﺍﳊﺴﻦ ﻭﺍﻟﺼﻔﺔ ﺍﳊﺴﻨﺔ ﺇﺣﺴﺎﻧﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﻭﺳﻴﺬﻛﺮﻫﺎ ﻣﺪﺣﺎ ﻭﺷـﻜﺮﺍ‪.‬‬
‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻵﺧﺮﻳﻦ ﻓﻴﻜﻮﻥ ﺧ‪‬ﻠﻘﻪ ﺍﳊﹶﺴﻦ ‪‬ﺣﺴ‪‬ﻨﺎ‪ .‬ﻓﻤﺜﻼ ﺗﻜﻮﻥ ﺻـﻔﺔ‬
‫ﺍﳉﻮﺩ ﻭﺍﻟﺴﺨﺎﺀ ﺇﺣﺴﺎﻧﺎ ﲝﻖ ﺍﻟﺬﻱ ﺍﺳﺘﻔﺎﺩ ﻣﻨﻬﺎ ﻭﻟﻜﻨـﻬﺎ ﺳـ‪‬ﺘ ‪‬ﻌ ‪‬ﺪ ﻣـﻦ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﳊﺴﻨﺔ ﰲ ﻧﻈﺮ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺇﻥ ﻗﺎﻧﻮﻥ ﺍﷲ ﰲ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻛﺬﻟﻚ ‪‬ﺳﻨ‪‬ﺔ ﺍﷲ ﺍﻟـﱵ ﻻ ﺗـﺰﺍﻝ‬
‫ﺟﺎﺭﻳﺔ ﻣﻨﺬ ﺍﻟﻘ‪‬ﺪﻡ ﺑﻞ ﻣﻨﺬ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺗﻌﻠﱢﻤﻨﺎ ﺃﻧﻪ ﻣﻦ ﺍﶈﺘﻮﻡ ﳋﻠﻖ ﺻـﻠﺔ‬
‫ﻣﺘﻴﻨﺔ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺴﺘﻤﺘﻊ ﺍﳌﺮﺀ ﲝﺴﻨﻪ ﻭﺇﺣﺴﺎﻧﻪ‪ .‬ﻭﻟﻘﺪ ﻛﺘﺒﺖ ﻗﺒﻞ ﻗﻠﻴﻞ‬
‫ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﻫﻮ ﳕﺎﺫﺝ ﺍﻷﺧﻼﻕ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺷﺎﻫﺪﻫﺎ ﺍﻹﻧﺴـﺎﻥ‬
‫ﲝﻘﹼﻪ ﺑﺄﻡ ﻋﻴﻨﻪ‪ ،‬ﺃﻱ ﺇﺫﺍ ﺗﻮﻟﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﺃﺣﺪﺍ ﻋﻨﺪ ﺍﻟﻔﻘـﺮ ﻭﻋـﺪﻡ ﺍﳊﻴﻠـﺔ‬
‫ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﻴ‪‬ﺘﻢ‪ ،‬ﻭﻗﻀﻰ ﺑﻨﻔﺴﻪ ﺣﻮﺍﺋﺠﻪ ﻭﺗﻜﻔﹼﻠﻪ ﻋﻨﺪ ﺣﺎﺟﺎﺗﻪ‪ ،‬ﻭﻧﺼ‪‬ـﺮ‪‬ﻩ‬
‫ ﰲ ﺃﺣﺰﺍﻥ ﻗﺎﺳﻴﺔ ﻭﻗﺎﺻﻤ ‪‬ﺔ ﻟﻠﻈﻬﻮﺭ‪ ،‬ﻭﻫﺪﺍﻩ  ﺑﻨﻔﺴﻪ ﺩﻭﻥ ﻣﺮﺷﺪ ﺃﻭ‬
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‫ﻫﺎﺩ ﻋﻨﺪ ﲝﺜﻪ ﻋﻦ ﺍﷲ‪ ،‬ﻓﺬﻟﻚ ﺇﺣﺴﺎﻥ‪ .‬ﻭﻛﺬﻟﻚ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﺴﻦ ﺻﻔﺎ ‪‬‬
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‫ﺍﷲ ﺍﳊﺴﻨﺔ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺗﻼﺣ‪‬ﻆ ﺑﺼﻮﺭﺓ ﺍﻹﺣﺴﺎﻥ ﺃﻳﻀﺎ‪ ،‬ﻓﻤﺜﻼ ﺇﻥ ﻗﺪﺭﺓ ﺍﷲ‬
‫ﺍﻟﻜﺎﻣﻠﺔ ﻭﺭﹺﻓﻘﻪ ﻭﻟﻄﻔﻪ ﻭﺭﺑﻮﺑﻴﺘﻪ ﻭﺭﲪﺘﻪ ﺍﻟﱵ ﺗﻮﺟﺪ ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺭﺑﻮﺑﻴﺘـﻪ‬
‫ﺍﳌﻠﺤﻮﻇﺔ ﺑﻮﺟﻪ ﻋﺎﻡ‪ ،‬ﻭﺍﻟﻨﻌﻢ ﺍﻷﺧﺮﻯ ﻛﻠﻬﺎ ﺍﳌﻮﺟﻮﺩﺓ ﺑﻜﺜـﺮﺓ ﻹﺭﺍﺣـﺔ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻠﻤﻪ ﺍﻟﺬﻱ ﻳﻨﺎﻟﻪ ﺍﳌﺮﺀ ﺑﻮﺍﺳﻄﺔ ﺃﻧﺒﻴﺎﺋﻪ ﻭﻳﻨﺠﻮ ﺑﺴﺒﺒﻪ ﻣـﻦ‬
‫ﺍﳍﻼﻙ ﻭﺍﻟﺪﻣﺎﺭ‪ ،‬ﻭﺻﻔﺘﻪ  ﺃﻧﻪ ﳚﻴﺐ ﺃﺩﻋﻴﺔ ﺍﳌﻀـﻄﺮﻳﻦ ﻭﺍﳌﻨﻜـﻮﺑﲔ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺘﻮﺑﻮﻥ ﺇﱃ ﺍﷲ ﻳﺘﻮﺏ ﺍﷲ ﺇﻟﻴﻬﻢ ﺃﻛﺜﺮ ﻣﻨﻬﻢ‪ ،‬ﻛﻞ ﻫﺬﻩ ﺍﻟﺼـﻔﺎﺕ‬
‫ﺍﻹﳍﻴﺔ ﺗﺪﺧﻞ ﰲ ﻗﺎﺋﻤﺔ ﺣ‪‬ﺴﻨﻪ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻳﺴﺘﻔﻴﺪ ﺃﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼـﻔﺎﺕ‬
‫ﻧﻔﺴﻬﺎ ﺑﻮﺟﻪ ﺧﺎﺹ‪ ،‬ﺗﺼﺒﺢ ﺇﺣﺴﺎﻧﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺮﻯ ﺻﻔﺎﺗﻪ ﻫﺬﻩ‬
‫ﺍﻟﱵ ﻫﻲ ﺣﺴﻨﻪ ﻭﲨﺎﻟﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﰲ ﺻﺒﻐﺔ ﺍﻹﺣﺴﺎﻥ ﺃﻳﻀﺎ ﻳﺘﻘﻮ‪‬ﻯ ﺇﳝﺎﻧـﻪ‬
‫ﻛﺜﲑﺍ ﻭﻳﻨﺠﺬﺏ ﺇﱃ ﺍﷲ ﻛﻤﺎ ﻳﻨﺠﺬﺏ ﺍﳊﺪﻳﺪ ﺇﱃ ﺍﳌﻐﻨﺎﻃﻴﺲ‪ ،‬ﻭﻳﺰﺩﺍﺩ ﺣﺒﺎ‬
‫ﷲ ﻭﻳﺘﻘﻮﻯ ﺗﻮﻛﹼﻠﻪ ﻋﻠﻴﻪ  ﻛﺜﲑﺍ‪ .‬ﻭﻷﻧﻪ ﻳﻜﻮﻥ ﻗﺪ ﺟﺮ‪‬ﺏ ﺑﻨﻔﺴـﻪ ﺑـﺄﻥ‬
‫ﺧﲑﻩ ﻭﻣﺼﻠﺤﺘﻪ ﻛﻠﻬﺎ ﻣﻨﻮﻃﺔ ﺑﺎﷲ ﻓﺘﺘﻘﻮﻯ ﺁﻣﺎﻟﻪ ﺑﻪ  ﻛﺜﲑﺍ ﻭﻳﻨﻴﺐ ﺇﻟﻴﻪ‬
‫ﺑﻄﺒﻴﻌﺘﻪ ﻻ ﺗﻜﻠﻔﺎ ﻭﻻ ﺗﺼﻨﻌﺎ‪ ،‬ﻭﻳﺮﻯ ﻧﻔﺴﻪ ﳏﺘﺎﺟﺎ ﺇﱃ ﻧـﻮﺍﻝ ﻧﺼـﺮﺓ ﺍﷲ‬
‫ﺩﺍﺋﻤﺎ‪ ،‬ﻭﻳﺴﺘﻴﻘﻦ ﻧﻈﺮﺍ ﺇﱃ ﺻﻔﺎﺗﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻫﺬﻩ ﺑﺄﻧﻪ ﺳﻴﻨﺠﺢ ﺣﺘﻤﺎ‪ ،‬ﻷﻧـﻪ‬
‫ﻳﻜﻮﻥ ﻗﺪ ﺷﺎﻫﺪ ﺑﺄﻡ ﻋﻴﻨﻪ ﻛﺜﲑﺍ ﻣﻦ ﻣﺸﺎﻫﺪ ﻓﻴﺾ ﺍﷲ ﻭﺟ‪‬ﻮﺩﻩ ﻭﻛﺮﻣﻪ ‬
‫ﻓﺘﺘﺪﻓﻖ ﺃﺩﻋﻴﺘﻪ ﻣﻦ ﻋﲔ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻴﻘﲔ‪ .‬ﻭﺗﻜﻮﻥ ﻋﺰﳝﺘﻪ ﻗﻮﻳـﺔ ﻭﻣ‪‬ﺤﻜﻤـﺔ‬
‫ﺟﺪﺍ‪ .‬ﻭﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﺗﺪﺍﳘﻪ ﺃﻧﻮﺍﺭ ﺍﻟﻴﻘﲔ ﻧﺘﻴﺠـﺔ ﻣﺸـﺎﻫﺪﺗﻪ ﺁﻻﺀ ﺍﷲ‬
‫ﻭﻧ‪‬ﻌﻤﺎﺋﻪ ﻓﺘﺤﺘﺮﻕ ﺫﺍﺗﻪ ﻛﻠﻴ‪‬ﺎ‪ .‬ﻭﺑﺴﺒﺐ ﺗﺼﻮﺭﻩ ﻋﻈﻤﺔ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﺑﻜﺜـﺮﺓ‬
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‫ﻳﺼﺒﺢ ﻗﻠﺒﻪ ﺑﻴﺘﺎ ﷲ‪ .‬ﻭﻛﻤﺎ ﻻ ﺗﻨﻔﺼﻞ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻴﺎﺗﻪ ﻋﻦ ﺟﺴﺪﻩ‬

‫ﻛﺬﻟﻚ ﻻ ﳛﻴﺪ ﻫﻮ ﻋﻦ ﺍﻟﻴﻘﲔ ﺍﻟﺬﻱ ﺃﹸﻋﻄﻴﻪ ﻣﻦ ﺍﷲ ﺍﻟﻘﺎﺩﺭ ﺫﻱ ﺍﳉﻼﻝ ﺑﻞ‬
‫ﲡﻴﺶ ﺑﺪﺍﺧﻠﻪ ﺭﻭﺡ ﻃﺎﻫﺮﺓ ﻛﻞ ﺣﲔ ﻭﺁﻥ‪ ،‬ﻭﻳﻨﻄﻖ ﺑﺘﻌﻠﻴﻢ ﺗﻠﻚ ﺍﻟـﺮﻭﺡ‬
‫ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﻭﺗﺼﺪﺭ ﻣﻨﻪ ﺍﳊﻘﺎﺋﻖ ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﺗﺒﻘﻰ ﻋﻈﻤـﺔ ﺍﷲ ﺫﻱ ﺍﻟﻌـﺰﺓ‬
‫ﻭﺍﳉﱪﻭﺕ ﳐﻴ‪‬ﻤﺔ ﰲ ﺳﺎﺣﺔ ﻗﻠﺒﻪ‪ ،‬ﻭﲡﺮﻱ ﻟﺬﺓ ﺍﻟﻴﻘﲔ ﻭﺍﻟﺼـﺪﻕ ﻭﺍﳊـﺐ‬
‫ﺑﺪﺍﺧﻠﻪ ﺩﺍﺋﻤﺎ ﻛﺎﳌﺎﺀ ﺍﳉﺎﺭﻱ‪ ،‬ﻭﻳﺒﺪﻭ ﺃﻥ ﻛﻞ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻪ ﻗﺪ ﺍﺭﺗﻮﻯ‬
‫ﹺﺑﺮ‪‬ﻳﻪ؛ ﻓﻴ‪‬ﺮﻯ ﺍﻻﺭﺗﻮﺍﺀ ﻣﻦ ﻧﻮﻉ ﺧﺎﺹ ﰲ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻳﺸﺎﻫ‪‬ﺪ ﰲ ﺟﺒﻴﻨـﻪ ﻧـﻮﺭ‬
‫ﻣﺘﺠﺪﺩ ﻣﺘﺮﳓﺎ ﻧﺘﻴﺠﺔ ﺗﻠﻚ ﺍﻟﺴ‪‬ﻘﻴﺎ‪ ،‬ﻭﻳﻼﺣ‪‬ﻆ ﻣﻄﺮ ﺣﺐ ﺍﷲ ﻧـﺎﺯﻻ ﻋﻠـﻰ‬
‫ﻱ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‪ ،‬ﻓﺘﺒﺪﻭ ﺍﻟﻨﻀﺮﺓ‬ ‫ﻭﺟﻬﻪ‪ ،‬ﻭﻳﻨﺎﻝ ﻟﺴﺎﻧﻪ ﺃﻳﻀﺎ ﻧﺼﻴﺒﺎ ﻛﺎﻣﻼ ﻣﻦ ﺭ ‪‬‬
‫ﺑﺎﺩﻳﺔ ﻋﻠﻰ ﺍﻷﻋﻀﺎﺀ ﻛﻠﻬﺎ ﻛﻤﺎ ﺗﻼﺣ‪‬ﻆ ﺑﻌﺪ ﺇﻣﻄﺎﺭ ﺳﺤﺎﺑﺔ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻨﻀﺮ ﹸﺓ‬
‫ﻭﺍﳋﻀﺮ ﹸﺓ ﺍﳉﺬﺍﺑﺔ ﻋﻠﻰ ﺃﻏﺼﺎﻥ ﺍﻷﺷﺠﺎﺭ ﻭﺃﻭﺭﺍﻗﻬﺎ ﻭﺃﺯﻫﺎﺭﻫﺎ ﻭﲦﺎﺭﻫـﺎ ﰲ‬
‫ﻱ‬
‫ﻆ ‪‬ﺬﺍ ﺍﻟﺮ ‪‬‬ ‫ﻓﺼﻞ ﺍﻟﺮﺑﻴﻊ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﱂ ﺗﻨـﺰﻝ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﺮﻭﺡ ﻭﱂ ﳛ ﹶ‬
‫ﻱ ﻭﺍﻟﻨﻀﺮﺓ ﻭﺍﻟﻄﺮﺍﻭﺓ ﺍﻟـﱵ ﻳﻌﺠـﺰ‬ ‫ﻳﻜﻮﻥ ﺟﺴﻤﻪ ﻛﻠﻪ ﻛﻤﻴﺖ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺮ ‪‬‬
‫ﺖ ﱂ ﻳﺮ ﹺﻭ ‪‬ﻩ ﻧﺒ ‪‬ﻊ ﻧﻮ ﹺﺭ‬
‫ﺐ ﻣﻴ ‪‬‬
‫ﺍﻟﻘﻠﻢ ﻋﻦ ﺷﺮﺣﻬﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﳛﻈﻰ ‪‬ﺎ ﻗﻂ ﻗﻠ ‪‬‬
‫ﺍﻟﻴﻘﲔ‪ ،‬ﺑﻞ ﺗﻔﻮﺡ ﻣﻨﻪ ﺭﺍﺋﺤﺔ ﻛﺮﻳﻬﺔ ﻭﻧﺘﻨﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﺃﹸﻋﻄ‪‬ﻲ ﻫﺬﺍ ﺍﻟﻨـﻮﺭ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﺗﺪﻓﻖ ﻣﻨﻪ ﻫﺬﺍ ﺍﻟﻨﺒﻊ‪ ،‬ﻓﻤﻦ ﻋﻼﻣﺎﺗﻪ ﺃﻥ ﻳﺘﻤﲎ ﻗﻠﺒﻪ ﺩﺍﺋﻤﺎ ﻭﰲ ﻛـﻞ‬
‫ﺣﲔ ﺃﻥ ﻳﻨﺎﻝ ﺍﻟﻘﻮﺓ ﻣﻦ ﺍﷲ ﰲ ﻛﻞ ﺷﻲﺀ ﻭﰲ ﻛﻞ ﻗﻮﻝ ﻭﻓﻌﻞ‪ .‬ﻓﻔﻲ ﺫﻟﻚ‬
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‫ﺗﻜﻤﻦ ﻣﺘﻌﺘﻪ ﻭﺭﺍﺣﺘﻪ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻴﺶ ﺑﺪﻭﻧﻪ ﺃﺑﺪﺍ‪ .‬ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ‬
‫‪‬ﺣﺪ‪‬ﺩﺕ ﰲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨﻴﻞ ﺍﻟﻘﻮﺓ ﻣﻌﺮﻭﻓﺔ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫ﺍﳌﻌﲎ ﺍﻷﺻﻠﻲ ﻭﺍﳊﻘﻴﻘﻲ ﻟﻼﺳﺘﻐﻔﺎﺭ ﻫﻮ ﺍﻟﺘﻤﺎﺱ ﺍﳌﺮﺀ ﻣﻦ ﺍﷲ ﺃﻻ ﻳ‪‬ﻈﻬﺮ‬
‫ﷲ ﻓﻄﺮﺗ‪‬ﻪ ﺑﻘﻮﺗﻪ ﻭﻳ‪‬ﺤﻴﻄﻬـﺎ ﺑـﺪﺍﺋﺮﺓ‬ ‫ﺿﻌﻔﻪ ﺍﻟﺒﺸﺮﻱ ﻟﻠﻌﻴﺎﻥ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺴﻨﺪ ﺍ ُ‬
‫ﲪﺎﻳﺘﻪ ﻭﻧﺼﺮﺗﻪ‪ .‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﺴﺘﻘﺎﺓ ﻣﻦ ﻣﺼﺪﺭ "ﻏﻔﺮ" ﻭﺗﻌـﲏ ﺍﻟﺴـﺘﺮ‪.‬‬
‫ﻓﻤﻌﻨﺎﻫﺎ ﺃﻥ ﻳﻐﻔﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﺪﺭﺗﻪ ﺍﻟﻀﻌﻒ ﺍﻟﻔﻄﺮﻱ ﻟﻠﻤﺴﺘﻐﻔ‪‬ﺮ‪ .‬ﻭﻟﻜﻦ ﻗﺪ‬
‫‪‬ﻭﺳ‪‬ﻊ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺃﻛﺜﺮ ﺑﻌﺪ ﺫﻟﻚ ﻟﻌﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺭﻳ ‪‬ﺪ ﻣﻨﻪ ﺃﻳﻀـﺎ ﺃﻥ‬
‫ﻳﺴﺘﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﰒ ﺍﻟﺬﻱ ﺻﺪﺭ ﻣﻦ ﻗﺒﻞ‪ .‬ﻭﻟﻜﻦ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻭﺍﻟﺼﺤﻴﺢ‬
‫ﻫﻮ ﺃﻥ ﻳﻨﻘﺬ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﺓ ﺃﻟﻮﻫﻴﺘﻪ ﺍﳌﺴﺘﻐ ‪‬ﻔ ‪‬ﺮ ﻣﻦ ﺍﻟﻀﻌﻒ ﺍﻟﻔﻄﺮﻱ‪ ،‬ﻭﻳﻘﻮ‪‬ﻳﻪ‬
‫ﺑﻘﻮﺗﻪ ﻭﻳﻬﺒﻪ ﻋﻠﻤ‪‬ﺎ ﻣﻦ ﻋﻠﻤﻪ ﻭﻧﻮﺭﺍ ﻣﻦ ﻧﻮﺭﻩ‪ ،‬ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳﺘﺨ ﹼﻞ ﻋﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺧﻠﻘﻪ‪ ،‬ﺑﻞ ﻛﻤﺎ ﻫﻮ ﺧﺎﻟﻖ ﺍﻹﻧﺴﺎﻥ ﻭﺧـﺎﻟﻖ ﻛﺎﻓـﺔ ﻗـﻮﺍﻩ‬
‫ﺍﻟﺪﺍﺧﻠﻴﺔ ﻭﺍﳋﺎﺭﺟﻴﺔ ﻛﺬﻟﻚ ﻫﻮ ﻗﻴ‪‬ﻮﻡ ﺍﻹﻧﺴﺎﻥ ﺃﻳﻀﺎ‪ ،‬ﺃﻱ ﻳﻘـﻴﻢ ﺑﺴـﻨﺪﻩ‬
‫ﺍﳋﺎﺹ ‪‬ﺟ ﱠﻞ ﻣﺎ ﺧﻠﻘﻪ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﺳﻢ ﺍﷲ "ﺍﻟﻘﻴـﻮﻡ" ﺃﻳﻀـﺎ؛ ﺃﻱ ﻗﻴ‪‬ـﻮﻡ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﺴﻨﺪﻩ ﺍﳋﺎﺹ؛ ﻭﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻭ‪‬ﻟﺪ ﻧﺘﻴﺠﺔ ﺧﺎﻟﻘﻴ‪‬ـﺔ ﺍﷲ‪،‬‬
‫ﻓﻴﺠﺐ ﻋﻠﻴﻪ ﺃﻥ ﳛﻤﻲ ﻣﻼﻣﺢ ﺧﻠﻘﻪ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﺑﻮﺍﺳﻄﺔ ﻗﻴﻮﻣﻴﺘﻪ ‪ ،‬ﻷﻥ‬
‫ﺧﺎﻟﻘﻴﺔ ﺍﷲ ﻗﺪ ﺃﺣﺴﻨﺖ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﺇﺫ ﺧﻠﻘﺘﻪ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ‪ .‬ﻛﺬﻟﻚ‬
‫ﺍﻗﺘﻀﺖ ﻗﻴﻮﻣﻴﺔ ﺍﷲ ﺃﻥ ﺗﻨﻘﺬ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺘﻮﺳ‪‬ﺦ ﺗﻠﻚ ﺍﳌﻼﻣﺢ ﺍﻹﻧﺴـﺎﻧﻴﺔ‬
‫ﺍﻟﻄﺎﻫﺮﺓ ﺍﻟﱵ ﺧ‪‬ﻠﻘﺖ ﺑﻴﺪ‪‬ﻳﻪ ‪ .‬ﻟﺬﺍ ﻓﻘﺪ ‪‬ﻋﻠﱢﻢ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻠﺘﻤﺲ ﺍﻟﻘـﻮﺓ‬
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‫ﻣﻦ ﻗﻴﻮﻣﻴﺘﻪ  ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‪ .‬ﻓﻜﺎﻥ ﻭﺟﻮﺩ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺿـﺮﻭﺭﻳﺎ ‪-‬ﻭﺇﻥ ﱂ‬

‫ﻳﻮﺟﺪ ﺫﻧﺐ ﰲ ﺍﻟﻌﺎﱂ‪ -‬ﻷﻥ ﺍﳍﺪﻑ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻫﻮ ﺃﻻ ﺗﻨﻬـﺪﻡ ﺑﻨﺎﻳـﺔ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﺷﻴﺪ‪‬ﺎ ﺍﳋﺎﻟﻘﻴﺔ ﺑﻞ ﻟﺘﺒﻘﻰ ﻗﺎﺋﻤﺔ‪ .‬ﻭﻷﻥ ﻗﻴﺎﻡ ﺷﻲﺀ ﺩﻭﻥ ﺳـﻨﺪ‬
‫ﺍﷲ ﻣﺴﺘﺤﻴﻞ ﲤﺎﻣﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺿﺮﻭﺭﺓ ﻃﺒﻴﻌﻴﺔ ﻟﻺﻧﺴـﺎﻥ ﻓ ‪‬ﻮﺟ‪‬ـﻪ ﺇﱃ‬
‫ﺤ ‪‬ﻲ‬
‫ﷲ ﻻ ﹺﺇﹶﻟ ‪‬ﻪ ﺇﹺﻻ ‪‬ﻫ ‪‬ﻮ ﺍﹾﻟ ‪‬‬
‫ﺍﻻﺳﺘﻐﻔﺎﺭ‪ .‬ﻫﺬﺍ ﻣﺎ ﺃﺷﲑ ﺇﻟﻴﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ :‬ﺍ ُ‬
‫ﺍﹾﻟ ﹶﻘﻴ‪‬ﻮ ‪‬ﻡ‪ ...١‬ﺃﻱ ﺃﻥ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﲝﺎﺟﺔ ﺇﱃ ﺧﺎﻟﻖ ﻭﺇﱃ ﻗﻴﻮﻡ ﺃﻳﻀﺎ ﻟﻜﻲ‬
‫ﳜﻠﻘﻪ ﺍﳋﺎﻟ ‪‬ﻖ ﻭﳛﻤﻴﻪ ﺍﻟﻘﻴﻮ ‪‬ﻡ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪ .‬ﻓﺈﻥ ﺫﻟﻚ ﺍﻹﻟﻪ ﺧﺎﻟﻖ ﻭﻗﻴﻮﻡ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﻭ‪‬ﻟﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻧﺘﻬﺖ ﻣﻬﻤﺔ ﺍﳋﺎﻟﻘﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﻬﻤﺔ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻣﺴﺘﻤﺮﺓ‬
‫ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻟﺬﻟﻚ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﺇﱃ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﺳﺘﻤﺮﺍﺭ‪.‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻫﻨﺎﻙ ﻓﻴﺾ ﻟﻜﻞ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ‪ ،‬ﻓﻔﻲ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‪:‬‬
‫ﲔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﻠﺤﺼﻮﻝ‬ ‫ﺴ‪‬ﺘ ‪‬ﻌ ‪‬‬
‫ﹺﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬ﻌ‪‬ﺒ ‪‬ﺪ ‪‬ﻭﹺﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬‬
‫ﻋﻠﻰ ﻓﻴﺾ ﺍﻟﻘﻴﻮﻣﻴﺔ‪ .‬ﺃﻱ ﻧﻌﺒﺪﻙ ﻳﺎ ﺭﺏ ﻭﻧﺴﺘﻌﲔ ﺑﻚ ﻟﺘﻌﻴﻨﻨـﺎ ﻗﻴﻮﻣﻴﺘـﻚ‬
‫ﻒ ﻓﻨﺤﺮﻡ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬ ‫ﻭﺭﺑﻮﺑﻴﺘﻚ ﻭﺗﻨﻘﺬﻧﺎ ﻣﻦ ﺍﻟﻌﺜﺎﺭ ﺣﱴ ﻻ ﻳﻈﻬﺮ ﻣﻨﺎ ﺿﻌ ‪‬‬
‫ﻓﺎﻟﻮﺍﺿﺢ ﻣﻦ ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﺃﻧﻪ ﻟﻴﺲ ﻣﻌﲎ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻥ ﻫﻨﺎﻙ ﺣﻘﺎ‬
‫ﻓﺎﺕ‪ ،‬ﺑﻞ ﻣﻨﺸﺆﻩ ﺃﻣﻨﻴﺔ ﺃﻻ ﻳﻔﻮﺕ ﺣﻖ‪ .‬ﻭﺃﻥ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺗﻄﻠﺐ ﻣﻦ ﺍﷲ‬
‫ﻗﻮﺓ ﺗﻠﻘﺎﺋﻴﺎ ﻧﻈﺮﺍ ﺇﱃ ﺿﻌﻔﻬﺎ ﻛﻤﺎ ﻳﻄﻠﺐ ﺍﻟﻄﻔﻞ ﻣﻦ ﺃﻣﻪ ﺍﳊﻠﻴﺐ‪ .‬ﻓﻜﻤـﺎ‬
‫ﺃﻋﻄﻰ ﺍﷲ  ﺍﻹﻧﺴﺎﻥ ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻴﻨﲔ ﻭﺍﻟﻘﻠﺐ ﻭﺍﻷﺫﻧﲔ ﻭﻏﲑﻫﺎ ﻣﻨـﺬ‬

‫‪ ١‬ﺍﻟﺒﻘﺮﺓ‪٢٥٦ :‬‬
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‫ﺍﻟﺒﺪﺍﻳﺔ ﻛﺬﻟﻚ ﻭﻫﺒﻪ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻳﻀﺎ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻭﺃﺷ ‪‬ﻌﺮ‪‬ﻩ ﺑﺄﻧـﻪ‬
‫ﲝﺎﺟﺔ ﺇﱃ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ ﺩﺍﺋﻤﺎ‪ .‬ﻫﺬﺍ ﻣﺎ ﺃﺷﲑ ﺇﻟﻴـﻪ ﰲ ﺍﻵﻳـﺔ ﺍﻟﻜﺮﳝـﺔ‪:‬‬
‫ﻉ ﺍﷲ ﺃﻥ ﳛﻤـﻲ‬ ‫ﺕ‪ ،١‬ﺃﻱ ﺍﹸﺩ ‪‬‬‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ـﺎ ‪‬‬
‫ﻚ ‪‬ﻭ‪‬ﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ ‪‬ﻟ ﹶﺬ‪‬ﻧﹺﺒ ‪‬‬
‫ﻓﻄﺮﺗﻚ ﻣﻦ ﺍﻟﻀﻌﻒ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺑﻞ ﻳﻬﺐ ﺍﻟﻔﻄﺮﺓ ﻣﻦ ﻋﻨﺪﻩ ﻗـﻮﺓ ﺣـﱴ ﻻ‬
‫ﻉ ﻛﺸﻔﺎﻋﺔ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻚ ﻣﻦ ﺍﻟﺮﺟـﺎﻝ‬ ‫ﻳﻈﻬﺮ ﻣﻨﻬﺎ ﺿﻌﻒ‪ .‬ﻛﺬﻟﻚ ﺍﺩ ‪‬‬
‫ﻭﺍﻟﻨﺴﺎﺀ ﺃﻥ ﻳﺄﻣﻨﻮﺍ ﻣﻐﺒﺔ ﺍﻷﺧﻄﺎﺀ ﺍﻟﱵ ﺗﺼﺪﺭ ﻣﻨﻬﻢ ﻧﺘﻴﺠﺔ ﺍﻟﻀﻌﻒ ﺍﻟﻄﺒﻴﻌﻲ‬
‫ﻭﺃﻥ ﺗﻜﻮﻥ ﺣﻴﺎ‪‬ﻢ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺃﻳﻀﺎ ﻣﺼﻮﻧﺔ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪ .‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺸﺘﻤﻞ‬
‫ﻋﻠﻰ ﻓﻠﺴﻔﺔ ﻋﻈﻴﻤﺔ ﻟﻠﻌﺼﻤﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻭﺗﺸﲑ ﺇﱃ ﺃﻥ ﺍﻹﻧﺴـﺎﻥ ﻻ ﻳﺒﻠـﻎ‬
‫ﺃﻋﻠﻰ ﻣﻘﺎﻡ ﺍﻟﻌﺼﻤﺔ ﻭﻣﺮﺗﺒﺔ ﺍﻟﺸﻔﺎﻋﺔ ﺇﻻ ﺇﺫﺍ ﺍﺳﺘﻤﺮ ﰲ ﺍﻟﺪﻋﺎﺀ ﰲ ﻛﻞ ﺣﲔ‬
‫ﻭﺁﻥ ﻟﻮﺿ ﹺﻊ ﺣ ‪‬ﺪ ﻟﻨﻘﺎﻁ ﺿﻌﻔﻪ ﻭﺍﻟﺪﻋﺎﺀ ﻹﻧﻘﺎﺫ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺳ ‪‬ﻢ ﺍﳋﻄﺎﻳـﺎ‪،‬‬
‫ﻭﺇﺫﺍ ﺟﺬﺏ ﻗﻮﺓ ﺍﷲ ﺑﺎﻟﺘﻀﺮﻋﺎﺕ ﰒ ﲤﲎ ﺃﻥ ﻳﻨﺎﻝ ﻧﺼﻴﺒﺎ ﻣﻦ ﻫـﺬﻩ ﺍﻟﻘـﻮﺓ‬
‫ﺍﻵﺧﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳﺮﺗﺒﻄﻮﻥ ﺑﻪ ﺑﺮﺑﺎﻁ ﺍﻹﳝﺎﻥ‪ .‬ﺍﻹﻧﺴﺎﻥ ﺍﳌﻌﺼﻮﻡ ﲝﺎﺟـﺔ ﺇﱃ‬
‫ﻃﻠﺐ ﺍﻟﻘﻮﺓ ﻣﻦ ﺍﷲ ﻷﻧﻪ ﻟﻴﺲ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻣﺰﻳ‪‬ﺔ ﺫﺍﺗﻴﺔ‪ ،‬ﺑﻞ ﺗﻨﺎﳍﺎ ﻣﻦ‬
‫ﺍﷲ ﺩﺍﺋﻤﺎ‪ ،‬ﻭﻻ ﲤﻠﻚ ﻗﻮﺓ ﰲ ﻧﻔﺴﻬﺎ ﺑﻞ ﺗﻨﺎﳍﺎ ﻣﻦ ﺍﷲ ﻛـﻞ ﺣـﲔ ﻭﺁﻥ‪،‬‬
‫ﻭﻟﻴﺲ ﰲ ﺫﺍ‪‬ﺎ ﻧﻮﺭ ﻛﺎﻣﻞ ﺑﻞ ﻳﻨـﺰﻝ ﻋﻠﻴﻬﺎ ﺍﻟﻨﻮﺭ ﻣﻦ ﺍﷲ‪ .‬ﻭﺍﻟﺴﺮ ﰲ ﺫﻟﻚ‬
‫ﺃﻥ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ ﺗ‪‬ﻌﻄﹶﻰ ﺟﺬﺑ‪‬ﺎ ﻟﺘﺠﺬﺏ ﺍﻟﻘﻮﺓ ﺍﻟﻌﻠﻴﺎ ﺇﱃ ﻧﻔﺴﻬﺎ‪ .‬ﻭﻟﻜـﻦ‬
‫ﻣﺼﺪﺭ ﺍﻟﻘﻮﺓ ﻛﻠﻬﺎ ﻫﻮ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﺃﻳﻀـﺎ ﻳﺴـﺘﻤﺪﻭﻥ ﺍﻟﻘـﻮﺓ‬

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‫ﻷﻧﻔﺴﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﺃﻳﻀﺎ ﻳﺴﺘﻤﺪ ﻗـﻮﺓ‬

‫ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﻔﻀﻞ ﻣﻦ ﻣﺼﺪﺭ ﺍﻟﻘﻮﺓ ﻧﻔﺴﻪ ﺑﻮﺍﺳﻄﺔ ﻗﻨﺎﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻓﺎﳌﻌﺼﻮﻡ‬
‫ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺑﲔ ﺍﻟﻨﺎﺱ ﻫﻮ ﺫﻟﻚ ﺍﻟﺬﻱ ﳚﺬﺏ ﺍﻟﻘﻮﺓ ﺍﻹﳍﻴﺔ ﺑﺎﻻﺳـﺘﻐﻔﺎﺭ‪.‬‬
‫ﻭﺳﻠﺴﻠﺔ ﺍﻟﺘﻀﺮﻉ ﻭﺍﳋﺸﻮﻉ ﺗﺒﻘﻰ ﺟﺎﺭﻳﺔ ﺩﺍﺋﻤﺎ ﻣﻦ ﺃﺟﻞ ﻫـﺬﺍ ﺍﳉـﺬﺏ‬
‫ﻟﻴﻨـﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻨﻮﺭ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ .‬ﻭﳝﻜﻦ ﺗﺸﺒﻴﻪ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺒﻴـﺖ ﺍﻟـﺬﻱ‬
‫ﺃﺑﻮﺍﺑﻪ ﺗ‪‬ﻘﺎﺑﻞ ﺍﻟﺸﻤﺲ ﻣﻦ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ ﺑﻞ ﻣﻦ ﻛﻞ ﺟﻬﺔ‪ ،‬ﻓﻴﺪﺧﻠﻪ ﺿﻮﺀ‬
‫ﺍﻟﺸﻤﺲ ﺩﺍﺋﻤﺎ‪ .‬ﻭﺍﻟﺬﻱ ﻻ ﻳﺴﺄﻝ ﺍﷲ ﺍﻟﻘﻮﺓ ‪‬ﻣﺜﹶﻠﻪ ﻛﻤ‪‬ﺜﻞ ﺣﺠﺮﺓ ﺃﺑﻮﺍ‪‬ﺎ ﻣﻐﻠﻘﺔ‬
‫ﻣﻦ ﻛﻞ ﺍﳉﻬﺎﺕ ﻓﻼ ﻳﺪﺧﻠﻬﺎ ﺍﻟﻀﻮﺀ ﻗﻂ‪.‬‬
‫ﻓﻤﺎ ﻫﻮ ﺍﻻﺳﺘﻐﻔﺎﺭ؟ ﺇﻥ ﻣ‪‬ﺜﻠﻪ ﻛﻤﺜﻞ ﺁﻟﺔ ﺗﻨـﺰﻝ ﺍﻟﻘﻮﺓ ﺑﻮﺍﺳـﻄﺘﻬﺎ‪ .‬ﺇﻥ‬
‫ﺃﺳﺮﺍﺭ ﺍﻟﺘﻮﺣﻴﺪ ﻛﻠﻬﺎ ﻣﺮﺗﺒﻄﺔ ﺑﺄﺻﻞ ﺃﻻ ﺗ‪‬ﺤﺴ‪‬ﺐ ﺍﻟﻌﺼﻤ ﹸﺔ ﺣﻜـﺮ‪‬ﺍ ﻋﻠـﻰ‬
‫ﷲ ﻭﺣﺪﻩ ﻣﺼﺪﺭ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻬﺎ‪ .‬ﺇﻥ ﺍﻟﺒـﺎﺭﺉ‬ ‫ﺇﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﺍ ُ‬
‫ﺗﻌﺎﱃ ﻳﺸﺒﻪ ‪-‬ﻣﻦ ﺑﺎﺏ ﺍﻻﺳﺘﻌﺎﺭﺓ‪ -‬ﻗﻠﺒﺎ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﻟﺪﻡ ﺍﻟﻨﻘﻲ ﺩﺍﺋﻤﺎ‪ .‬ﻭﻣ‪‬ﺜﻞ‬
‫ﺍﺳﺘﻐﻔﺎﺭ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻛﻤﺜﻞ ﺍﻟﺸﺮﺍﻳﲔ ﻭﺍﻟﻌﺮﻭﻕ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﻘﻠﺐ ﺍﻟـﱵ‬
‫ﲡﺬﺏ ﻣﻨﻪ ﺍﻟﺪﻡ ﺍﻟﻨﻘﻲ ﻭﺗﻮﺯ‪‬ﻋﻪ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﻟﻴﻪ‪.‬‬

‫ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺬﻧﺐ ﻭﺍﻟﺠﺮﻳﻤﺔ‬

‫ﻣﻦ ﺍﳋﻄﺄ ﲤﺎﻣﺎ ﺍﻟﻘﻮ ﹸﻝ ﺑﺄﻥ ﻛﻠﻤﺔ "ﺫﻧﺐ" ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺔ‪ :‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ‬
‫ﻚ ﺗﻌﲏ ﺍﻹﰒ‪ ،‬ﻷﻥ ﻫﻨﺎﻙ ﻓﺮﻗﺎ ﺑﲔ ﺍﻟﺬﻧﺐ ﻭﺍﳉﺮﳝﺔ‪ .‬ﺍﳉﺮﳝﺔ ﺗ‪‬ﻄﻠﹶـﻖ‬ ‫‪‬ﻟ ﹶﺬ‪‬ﻧﹺﺒ ‪‬‬
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‫ﺩﺍﺋﻤﺎ ﻋﻠﻰ ﺍﻹﰒ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺍﻟﻌﻘﻮﺑﺔ‪ .‬ﺃﻣﺎ "ﺍﻟﺬﻧﺐ" ﻓﺘ‪‬ﻄﻠﹶﻖ ﻋﻠﻰ ﺍﻟﻀﻌﻒ‬
‫ﺍﻟﺒﺸﺮﻱ ﺃﻳﻀﺎ‪ .‬ﻟﺬﻟﻚ ﻧ‪‬ﺴﺐ ﺇﱃ ﺍﻷﻧﺒﻴﺎﺀ "ﺍﻟـﺬﻧﺐ"‪ ،‬ﺑﺴـﺒﺐ ﺿـﻌﻔﻬﻢ‬
‫ﻱ ﻧﱯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺑﺎﺳﻢ‬ ‫ﻉﺃ ‪‬‬ ‫ﺍﻟﺒﺸﺮﻱ ﻭﱂ ‪‬ﺗﻨﺴﺐ ﺇﻟﻴﻬﻢ "ﺍﳉﺮﳝﺔ"‪ .‬ﻭﱂ ﻳ‪‬ﺪ ‪‬‬
‫"ﺍ‪‬ﺮﻡ"‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺃﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﻭﻋﻴـﺪ ﺑـﺎﳉﺤﻴﻢ‬
‫ﻱ ﻭﻋﻴﺪ ﻟﻠﻤﺬﻧﺐ‪.‬‬ ‫ﻟﻠﻤﺠﺮﻡ‪ ،‬ﺇﺫ ﻋﻬﺪ ﺍﷲ ﺃﻧﻪ ﺳﻴ‪‬ﻠﻘﻰ ﰲ ﺟﻬﻨﻢ‪ ،‬ﻭﱂ ﻳﺄﺕ ﺃ ‪‬‬
‫ﺕ ﻓ‪‬ﻴﻬ‪‬ﺎ‬ ‫ﺠ ﹺﺮﻣ‪‬ﺎ ﹶﻓﹺﺈ ﱠﻥ ﹶﻟ ‪‬ﻪ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﻻ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬ ‫ﺕ ‪‬ﺭ‪‬ﺑ ‪‬ﻪ ‪‬ﻣ ‪‬‬‫ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪  :‬ﻣ ‪‬ﻦ ‪‬ﻳ ﹾﺄ ‪‬‬
‫ﺠ ﹺﺮﻣ‪‬ﺎ ﻭﱂ ﻳﻘﻞ‪" :‬ﻣﺬﻧﺒﺎ" ﻷﻥ ﺍﳌـﺬﻧﺐ‬ ‫ﺤﻴ‪‬ﺎ‪ ،١‬ﻓﻬﻨﺎ ﻗﺎﻝ ﺍﷲ‪  :‬ﻣ ‪‬‬ ‫ﻭ‪‬ﻻ ‪‬ﻳ ‪‬‬
‫ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﻟﱪﻱﺀ ﺃﻳﻀﺎ ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳝﻜـﻦ ﺃﻥ‬
‫ﻳﻄﻠﹶﻖ ﻋﻠﻴﻪ "ﺍ‪‬ﺮﻡ"‪ .‬ﻭﻫﻨﺎﻙ ﺩﻟﻴﻞ ﺁﺧﺮ ﺃﻳﻀﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻗﺪ ﺟﺎﺀ‬
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‫ﲔ ﹶﻟﻤ‪‬ﺎ ﺁ‪‬ﺗ‪‬ﻴ‪‬ﺘ ﹸﻜ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻛﺘ‪‬ﺎ ﹴ‬ ‫ﻕ ﺍﻟ‪‬ﻨﹺﺒ‪‬ﻴ ‪‬‬ ‫ﷲ ﻣ‪‬ﻴﺜﹶﺎ ‪‬‬ ‫ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪  :‬ﻭﹺﺇ ﹾﺫ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍ ُ‬
‫ﺼ ‪‬ﺮ‪‬ﻧ ‪‬ﻪ ﻗﹶـﺎ ﹶﻝ‬‫ﻕ ‪‬ﻟﻤ‪‬ﺎ ﻣ‪ ‬ﻌ ﹸﻜ ‪‬ﻢ ﹶﻟ‪‬ﺘ ‪‬ﺆ ‪‬ﻣ‪‬ﻨ ‪‬ﻦ ﹺﺑ ‪‬ﻪ ‪‬ﻭﹶﻟ‪‬ﺘ‪‬ﻨ ‪‬‬‫ﺼ ‪‬ﺪ ‪‬‬ ‫‪‬ﻭ ‪‬ﺣ ﹾﻜ ‪‬ﻤ ‪‬ﺔ ﹸﺛ ‪‬ﻢ ‪‬ﺟﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮ ﹲﻝ ‪‬ﻣ ‪‬‬
‫ﺻﺮﹺﻱ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬ﺭﻧ‪‬ﺎ‪ .٢‬ﻳﺘﺒﲔ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳـﺔ‬ ‫ﹶﺃﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬ﺭ‪‬ﺗ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺧ ﹾﺬ‪‬ﺗ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺫ‪‬ﻟ ﹸﻜ ‪‬ﻢ ﹺﺇ ‪‬‬
‫ﺑﻨﺺ ﺻﺮﻳﺢ ﺃﻥ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﲟﻦ ﻓﻴﻬﻢ ﺍﳌﺴﻴﺢ  ﻛـﺎﻧﻮﺍ ﻣـﺄﻣﻮﺭﻳﻦ‬
‫ﺑﺎﻹﳝﺎﻥ ﺑﺎﻟﻨﱯ ﻭﺃﻗﺮﻭﺍ ﺑﺄ‪‬ﻢ ﺁﻣﻨﻮﺍ ﺑﻪ‪ .‬ﻭﺇﺫﺍ ﻗﺮﺃﻧﺎ ﺍﻵﻳـﺔ‪ :‬ﻭ‪‬ﺍﺳ‪‬ـ‪‬ﺘ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ‬
‫ﺕ ﻣﻊ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﻗﺒﻞ ﻭﺍﺳﺘﻨﺒﻄﻨﺎ ﻣﻦ‬ ‫ﲔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﻨ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﻭ‪‬ﻟ ﹾﻠ ‪‬ﻤ ‪‬ﺆ ‪‬ﻣﹺﻨ ‪‬‬
‫‪‬ﻟ ﹶﺬ‪‬ﻧﹺﺒ ‪‬‬
‫"ﺍﻟﺬﻧﺐ" ﻣﻌﲎ ﺍﳉﺮﳝﺔ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻟﻜﺎﻥ ﻋﻴﺴﻰ  ﺃﻳﻀـﺎ ﳎﺮﻣـﺎ‬

‫‪ ١‬ﻃﻪ‪٧٥ :‬‬
‫‪ ٢‬ﺁﻝ ﻋﻤﺮﺍﻥ‪٨٢ :‬‬
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‫ﲝﺴﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ﻷﻧﻪ ﺃﻳﻀﺎ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻨﱯ ﲝﺴـﺐ‬
‫ﺍﻵﻳﺔ‪ ،‬ﻟﺬﺍ ﺳﻴ‪‬ﻌ ‪‬ﺪ ﳎﺮﻣ‪‬ﺎ ﻻ ﳏﺎﻟﺔ‪ .‬ﻋﻠﻰ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻥ ﻳﻔﻜﺮﻭﺍ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‬
‫ﺕ ﲟﻌـﲎ‬ ‫ﺟﻴﺪﺍ‪ .‬ﺗﺒﲔ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﲜﻼﺀ ﺗﺎﻡ ﺃﻥ "ﺍﻟﺬﻧﺐ" ﻫﻨﺎ ﱂ ﻳـﺄ ‪‬‬
‫ﺍﳉﺮﳝﺔ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻫﻮ ﺍﻟﻀﻌﻒ ﺍﻟﺒﺸﺮﻱ ﺍﻟﺬﻱ ﻻ ﻳﻘﻊ ﻋﻠﻴﻪ ﺍﻋﺘـﺮﺍﺽ‪.‬‬
‫ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻀﻌﻒ ﻣﻮﺟﻮﺩﺍ ﰲ ﻓﻄﺮﺓ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ .‬ﻭﻗﺪ ﲰ‪‬ـﻲ‬
‫ﺍﻟﻀﻌﻒ ﺫﻧﺒﺎ ﻷﻥ ﻫﺬﺍ ﺍﻟﻨﻘﺺ ﻭﺍﻟﻀﻌﻒ ﻣﻮﺟﻮﺩ ﰲ ﺍﻹﻧﺴﺎﻥ ﺑﻄﺒﻴﻌﺘﻪ ﺣﱴ‬
‫ﻳﻜﻮﻥ ﳏﺘﺎﺟﺎ ﺇﱃ ﺍﷲ ﺩﺍﺋﻤﺎ ﻭﻳﺴﺄﻝ ﺍﷲ ﺍﻟﻘﻮﺓ ﺩﺍﺋﻤﺎ ﻟﻠﺘﻐﻠـﺐ ﻋﻠﻴـﻪ‪ .‬ﻭﻻ‬
‫ﺷﻚ ﺃﻧﻪ ﺇﻥ ﱂ ﺗﺴﻌﻒ ﺍﻹﻧﺴﺎ ﹶﻥ ﻗﻮ ﹸﺓ ﺍﷲ ﻓﻠﻦ ﻳ‪‬ﺴﻔﺮ ﺿﻌﻔﻪ ﺍﻟﺒﺸﺮﻱ ﺇﻻ ﻋﻦ‬
‫ﺍﻟﺬﻧﺐ‪ .‬ﻓﺎﳌﻮﺻﻞ ﺇﱃ ﺍﻟﺬﻧﺐ ﻗﺪ ‪‬ﺳﻤ‪‬ﻲ ﺫﻧﺒﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻌﺎﺭﺓ‪ .‬ﻭﻣـﻦ‬
‫ﺍﻟﺸﺎﺋﻊ ﻭﺍﳌﺘﺪﺍﻭﻝ ﺃﻥ ﺍﻷﻋﺮﺍﺽ ﺍﻟﱵ ﺗﺴﺒﺐ ﺑﻌﺾ ﺍﻷﻣﺮﺍﺽ ﺗ‪‬ﻄﻠﻖ ﻋﻠﻴﻬـﺎ‬
‫ﺽ ﻭﻋﻼﺟـﻪ‬ ‫ﺍﺳﻢ ﺗﻠﻚ ﺍﻷﻣﺮﺍﺽ ﻧﻔﺴﻬﺎ‪ .‬ﻓﺎﻟﻀﻌﻒ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻳﻀﺎ ﻣـﺮ ‪‬‬
‫ﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫ﻒ ﺍﻟﺒﺸـﺮﻱ ﰲ ﳏـﻞ‬ ‫ﻓﺒﺎﺧﺘﺼﺎﺭ‪ ،‬ﻟﻘﺪ ﺍﺳﺘﺨﺪﻡ ﻛﺘـﺎﺏ ﺍﷲ ﺍﻟﻀـﻌ ‪‬‬
‫"ﺍﻟﺬﻧﺐ"‪ ،‬ﻭﺷﻬﺪ ﺑﻨﻔﺴﻪ ﺃﻥ ﺍﻟﻀﻌﻒ ﺍﻟﻔﻄﺮﻱ ﻣﻮﺟﻮﺩ ﰲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺣﻴﺚ‬
‫ﺿﻌ‪‬ﻴﻔﹰﺎ‪ ،١‬ﻭﻫﺬﺍ ﺍﻟﻀﻌﻒ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺳـﺒﺒﺎ‬ ‫ﻳﻘﻮﻝ‪  :‬ﺧ‪‬ﻠ ‪‬ﻖ ﺍﹾﻟﹺﺈ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ‪‬‬
‫ﻟﻠﺨﻄﺎﻳﺎ ﺍﳌﺨﺘﻠﻔﺔ ﺇﻥ ﱂ ﲢﺎﻟﻔﻪ ﺍﻟﻘﻮﺓ ﺍﻹﳍﻴﺔ‪ .‬ﺇﺫﹰﺍ‪ ،‬ﺇﻥ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻫﻲ‬
‫ﺃﻥ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﻌﲔ ﺑﺎﷲ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﺣﲔ ﻭﺁﻥ‪ ،‬ﻭﻳﺴـﺄﻟﻪ ﺃﻻ‬

‫‪ ١‬ﺍﻟﻨﺴﺎﺀ‪٢٩ :‬‬
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‫ﻳﻈﻬﺮ ﻟﻠﻌﻴﺎﻥ ﺿﻌﻔﻪ ﺍﻟﺒﺸﺮﻱ ﺍﻟﺬﻱ ﻫﻮ ﺫﻧﺐ ﺍﻟﺒﺸﺮﻳﺔ ﻭﳛﺎﻟﻔـﻪ ﺩﺍﺋﻤـﺎ‪.‬‬
‫ﻓﺎﻟﺪﻭﺍﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺘﻐﻠﹼﺐ ﻋﻠﻰ ﺍﻟﺬﻧﺐ‪ ،‬ﺣﻴﺚ ﱂ ﻳﻈﻬـﺮ‬
‫ﻟﻠﻌﻴﺎﻥ‪ ،‬ﺑﻞ ﻧﺰﻝ ﻋﻠﻴﻪ ﻧﻮ ‪‬ﺭ ﻣﻦ ﺍﷲ ﻭﻏﻄﹼﺎﻩ‪.‬‬
‫ﻭﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃﻥ ﻛﻠﻤﺔ "ﺍﺳﺘﻐﻔﺎﺭ" ﻣﺴﺘﻤﺪﺓ ﻣـﻦ‬
‫ﺍﳌﺼﺪﺭ "ﻏﻔﺮ"‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ ﺍﳊﻘﻴﻘﻲ ﻫﻮ‪ :‬ﺍﻟﺘﻐﻄﻴﺔ ﻭﺍﻟﺴـﺘﺮ‪ .‬ﺃﻱ ﺍﻟﺮﺟـﺎﺀ ﺃﻻ‬
‫ﻳﻀﺮ ﺿﻌﻒ ﺑﺸﺮﻱ ﺑﻈﻬﻮﺭﻩ ﻟﻠﻌﻴﺎﻥ ﺑﻞ ﻟﻴﺒ ‪‬ﻖ ﻣﺴﺘﻮﺭﺍ‪ .‬ﻭﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ‬
‫ﺇﳍﺎ ﻭﻟﻴﺲ ﻣﺴﺘﻐﻨﻴﺎ ﻋﻨﻪ ‪ ،‬ﻟﺬﺍ ﻓﻬﻮ ﻛﻄﻔﻞ ﺻﻐﲑ ﳛﺘﺎﺝ ﺇﱃ ﺃﻣﻪ ﻋﻨـﺪ‬
‫ﻛﻞ ﺧﻄﻮﺓ ﻟﺘﻨﻘﺬﻩ ﻣﻦ ﺍﻟﻌﺜﺎﺭ ﻭﺍﻟﺴﻘﻮﻁ‪ ،‬ﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﳛﺘﺎﺝ ﺇﱃ ﺍﷲ ﰲ‬
‫ﻛﻞ ﺧﻄﻮﺓ ﻟﻴﺠﻨ‪‬ﺒﻪ ﺍﻟﻌﺜﺎﺭ ﻭﺍﻟ ‪‬ﺰﻟﹼﺔ‪ .‬ﻓﻬﺬﻩ ﻫﻲ ﻓﺎﺋﺪﺓ ﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫ﻭﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺗ‪‬ﻄﻠﻖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻮﺳ‪‬ﻊ ﻋﻠﻰ ﺍﻟـﺬﻳﻦ‬
‫ﺍﺭﺗﻜﺒﻮﺍ ﺇﲦﺎ ﰲ ﺯﻣﻦ ﻣﻀﻰ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻻﺳـﺘﻐﻔﺎﺭ ﺃﻥ‬
‫ﻳﻨﻘﺬ ﺍﷲ ﻣﻦ ﻋﻘﻮﺑﺔ ﺇﰒ ﺻﺪﺭ ﻣﻦ ﻗﺒﻞ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻻ ﻳﻨﻄﺒـﻖ‬
‫ﻋﻠﻰ ﺍﳌﻘﺮﺑﲔ ﺇﱃ ﺍﷲ ﻭﻻ ﻳﺼﺢ ﲝﻘﻬﻢ‪ .‬ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻳﻜﻮﻥ ﻗﺪ ﻛﺸﻒ ﳍﻢ ﺳﻠﻔﺎ ﺃ‪‬ﻢ ﻟﻦ ﻳﻨﺎﻟﻮﺍ ﺃﻳﺔ ﻋﻘﻮﺑﺔ ﻗـﻂ ﻭﺳـﻴﺤﺘﻠﻮﻥ‬
‫ﻣﻘﺎﻣﺎﺕ ﻋﻠﻴﺎ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﻳ‪‬ﺠﻠﹶﺴﻮﻥ ﰲ ﺣﻀﻦ ﺭﲪﺔ ﺍﷲ‪ .‬ﻭﻻ ﻳ‪‬ﻌﻄﹶﻮﻥ ﻫﺬﻩ‬
‫ﺍﻟﻮﻋﻮﺩ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺑﻞ ﻣﺌﺎﺕ ﺍﳌﺮﺍﺕ‪ ،‬ﻭ‪‬ﻳﺮ‪‬ﻭﻥ ﺍﳉﻨﺔ‪ .‬ﻭﻟﻮ ﺍﺳﺘﻐﻔﺮﻭﺍ ﻣـﻦ‬
‫ﻣﻨﻄﻠﻖ ﻫﺬﺍ ﺍﳌﻌﲎ ﻟﺌﻼ ﻳﺪﺧﻠﻮﺍ ﺟﻬﻨﻢ ﺑﺴﺒﺐ ﺫﻧﻮ‪‬ﻢ ﻓﻬﺬﺍ ﺫﻧﺐ ﳍﻢ ﲝـﺪ‬
‫ﺫﺍﺗﻪ‪ ،‬ﻷ‪‬ﻢ ﱂ ﻳﻮﻗﻨﻮﺍ ﺑﻮﻋﻮﺩ ﺍﷲ‪ ،‬ﻭﻋﺪ‪‬ﻭﺍ ﺃﻧﻔﺴﻬﻢ ﺑﻌﻴﺪﻳﻦ ﻋﻦ ﺭﲪـﺔ ﺍﷲ‪.‬‬
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‫ﲔ‪ ،١‬ﻟﻮ ﺍﺭﺗﺎﺏ ﰲ‬ ‫ﻓﺎﻟﺬﻱ ﻳﻘﻮﻝ ﺍﷲ ﻋﻨﻪ‪  :‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ﹺﺇﻟﱠﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻟ ﹾﻠﻌ‪‬ﺎﹶﻟ ‪‬ﻤ ‪‬‬
‫ﻧﻔﺴﻪ ﻫﻞ ﲢﺎﻟﻔﻪ ﺭﲪﺔ ﺍﷲ ﺃﻡ ﻻ‪ ،‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺭﲪﺔ ﻟﻶﺧﺮﻳﻦ؟‬
‫ﻛﻞ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺋﻦ ﺗﻜﺸﻒ ﺍﳊﻘﻴﻘﺔ ﺑﻜﻞ ﺟﻼﺀ ﻟﻠﺬﻳﻦ ﻳﻔﻜﺮﻭﻥ ﺑﺎﻟﻌـﺪﻝ‬
‫ﻭﺍﻹﻧﺼﺎﻑ ﺃﻥ ﻋﺰﻭ ﺍﳌﻌﲎ ﺍﻟﺜﺎﱐ ﻟﻼﺳﺘﻐﻔﺎﺭ ﺇﱃ ﺍﻟﻨﱯ ﺧﻄﺄ ﻛﺒﲑ ﻭﺧﺒﺚ‬
‫ﲝﺖ‪ .‬ﺑﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻷﻭﱃ ﻟﻠﻤﻌﺼﻮﻡ ﻫﻲ ﺃﻧﻪ ﻳﺴﺘﻐﻔﺮ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻩ ﻭﻳﺴﺄﻝ‬
‫ﷲ ﺍﻟﻘﻮﺓ ﺩﺍﺋﻤﺎ ﻻﺟﺘﻨﺎﺏ ﻣﻐﺒﺔ ﺍﻟﻀﻌﻒ ﺍﻟﺒﺸﺮﻱ‪ .‬ﻭﻫـﺬﺍ ﻣـﺎ ﻳﺴـﻤ‪‬ﻰ‬ ‫ﺍَ‬
‫"ﺍﻻﺳﺘﻐﻔﺎﺭ" ﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻔﻞ ﳝﺸﻲ ﺩﺍﺋﻤﺎ ﻣﺴﺘﻨﺪﺍ ﺇﱃ ﺃﻣﻪ‬
‫ﻭﻻ ﻳﺘﺤﻤﻞ ﺍﻻﻧﻔﺼﺎﻝ ﻋﻨﻬﺎ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﻓﺴﻴﺠﺘﻨﺐ ﺍﻟﻌﺜﺎﺭ ﺩﻭﻥ ﺷـﻚ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﳝﺸﻲ ﻣﻨﻔﺼﻼ ﻋﻦ ﺃﻣﻪ ﻭﻳﺘﺴﻠﻖ ﺳﻠﱠﻤﺎ ‪‬ﺧﻄ‪‬ـﺮﺍ ﺗـﺎﺭﺓ‬
‫ﻭﻳﻨـﺰﻝ ﺃﺩﺭﺍﺟﺎ ﺧﻄﲑﺓ ﺗﺎﺭﺓ ﺃﺧﺮﻯ ﻓﻠﺴﻮﻑ ﻳﺴـﻘﻂ ﻳﻮﻣـﺎ ﻻ ﳏﺎﻟـﺔ‬
‫ﺐ ﻟﻠﻄﻔﻞ ﺍﻟﺴﻌﻴﺪ ﺃﻻ ﻳﻨﻔﺼﻞ ﻋـﻦ‬ ‫ﻭﺳﻴﻜﻮﻥ ﺳﻘﻮﻃﻪ ‪‬ﺧ ‪‬ﻄﺮﺍ‪ .‬ﻓﻜﻤﺎ ﻳ‪‬ﺴﺘ‪‬ﺤ ‪‬‬
‫ﺃﻣﻪ ﺍﳊﺒﻴﺒﺔ ﻣﻄﻠﻘﺎ ﻭﻻ ﻳﺒﺘﻌﺪ ﻋﻦ ﺣﻀﻨﻬﺎ ﻭﻻ ﻳﺘﺮﻙ ﺫﻳﻠﻬﺎ‪ ،‬ﻛـﺬﻟﻚ ﻫـﻲ‬
‫ﺳﲑﺓ ﻫﺆﻻﺀ ﺍﳌﻘﺪﺳﲔ ﺍﻷﻃﻬﺎﺭ ﺇﺫ ﺃ‪‬ﻢ ﳜﺮ‪‬ﻭﻥ ﻋﻠﻰ ﻋﺘﺒـﺎﺕ ﺍﷲ ﻛﻤ‪‬ﺜـﻞ‬
‫ﺃﻃﻔﺎﻝ ﰲ ﺃﺣﻀﺎﻥ ﺃﻣﻬﺎ‪‬ﻢ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻄﻔﻞ ﻳﻨﺠﺰ ﻛﻞ ﺃﻣﻮﺭﻩ ﺑﻘﻮﺓ ﺃﻣﻪ‪،‬‬
‫ﺐ ﺃﻭ ﺗﻌﺮ‪‬ﺽ ﻷﻱ ﺧﻮﻑ ﺃﻭ ﻭﺟﺪ‬ ‫ﻭﻛﻠﻤﺎ ﻋﺎﻧﺪﻩ ﻃﻔﻞ ﺁﺧﺮ ﺃﻭ ﻭﺍﺟﻬﻪ ﻛﻠ ‪‬‬
‫ﻧﻔﺴﻪ ﰲ ﻣﻘﺎﻡ ﺍﻟﺰﻟﺔ‪ ،‬ﺩﻋﺎ ﺃﻣﻪ ﻓﻮﺭﺍ ﻟﺘﺴﻌﻰ ﺇﻟﻴﻪ ﺑﺴﺮﻋﺔ ﻟﺘﻨﻘﺬﻩ ﻣﻦ ﺗﻠـﻚ‬
‫ﺍﻵﻓﺔ‪ ،‬ﻛﺬﻟﻚ ﺍﳊﺎﻝ ﲤﺎﻣﺎ ﻋﻨﺪ ﻫﺆﻻﺀ ﺍﻷﻃﻔﺎﻝ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺇﺫ ﺃ‪‬ﻢ ﻳ ‪‬ﻌﺪ‪‬ﻭﻥ‬

‫‪ ١‬ﺍﻷﻧﺒﻴﺎﺀ‪١٠٨ :‬‬
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‫ﺭ‪‬ﻢ ﻛﺎﻷﻡ ﲤﺎﻣﺎ ﻭﻳﻌﺪ‪‬ﻭﻥ ﻗﻮﺍﻩ ﻛﻨـﺰﺍ ﳍﻢ ﻭﻳﺘﺤﺮ‪‬ﻭﻥ ﻗﻮﺗﻪ  ﰲ ﻛـﻞ‬
‫ﺣﲔ ﻭﺁﻥ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻄﻔﻞ ﺍﻟﺮﺿﻴﻊ ﻳﻀﻊ ﻓﻤﻪ ﻋﻠﻰ ﺛﺪﻱ ﺃﻣﻪ ﻋﻨﺪ ﺍﳉﻮﻉ‬
‫ﻭﳚﺬﺏ ﺍﳊﻠﻴﺐ ﲜﺬﺏ ﻃﺒﻴﻌﻲ‪ ،‬ﻭﺣﲔ ﺗﺸﻌﺮ ﺍﻷﻡ ﺃﻥ ﺷﻔﺘ‪‬ﻲ ﻃﻔﻠﻬﺎ ﺍﻟﺮﺿﻴﻊ‬
‫ﺍﻟﻨﺎﻋﻤﺘﲔ ﻗﺪ ﳌﺴﺘﺎ ﺛﺪﻳﻬﺎ ﺑﺎﻟﻀﺮﺍﻋﺔ ﻳﺘﺪﻓﻖ ﺣﻠﻴﺒﻬﺎ ﺑﺼﻮﺭﺓ ﻃﺒﻴﻌﻴﺔ ﻭﻳﺪﺧﻞ‬
‫ﻓﻢ ﺍﻟﺮﺿﻴﻊ؛ ﻓﻬﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻧﻔﺴﻪ ﺟﺎﺭ ﻟﻸﻃﻔﺎﻝ ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻭﻳﺘﺤـﺮﻭﻥ‬
‫ﺍﳊﻠﻴﺐ ﺍﻟﺮﻭﺣﺎﱐ‪.‬‬

‫ﺿﺮﻭﺭﺓ ﺍﻟﺸﻔﺎﻋﺔ‬

‫ﳝﻜﻦ ﺃﻥ ﻳﻄﺮﺡ ﺃﺣﺪ ﻫﻨﺎ ﺳﺆﺍﻻ‪ :‬ﻣﺎ ﺣﺎﺟﺔ ﺍﻹﻧﺴـﺎﻥ ﺇﱃ ﺍﻟﺸـﻔﺎﻋﺔ؟‬

‫ﻭﳌﺎﺫﺍ ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘﻮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺴﺘﻐﻔﺮﻩ ﻭﻳﺴﺄﻟﻪ ﺍﻟﻌﻔﻮ ﻣﺒﺎﺷﺮﺓ؟‬
‫ﺇﻥ ﻗﺎﻧﻮﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺑﻨﻔﺴﻪ ﻳﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﳌﺴﻠﱠﻢ ﺑﻪ ﻋﻨـﺪ‬
‫ﺍﳉﻤﻴﻊ ﻭﻻ ﻳﺴﻊ ﺃﺣﺪﺍ ﺍﻹﻧﻜﺎﺭ ﺃﻥ ﺳﻠﺴﻠﺔ ﻧﺴﻞ ﺍﻟﻨﺎﺱ ﺑﻞ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﻳﻀﺎ‬
‫ﲡﺮﻱ ﻧﺘﻴﺠﺔ ﺍﻟﺸﻔﺎﻋﺔ‪ .‬ﻟﻘﺪ ﻛﺘﺒﺖ ﻗﺒﻞ ﻗﻠﻴﻞ ﺃﻥ "ﺍﻟﺸﻔﺎﻋﺔ" ﻣﺴﺘﻤﺪﺓ ﻣـﻦ‬
‫ﻱ ﺷﻚ ﰲ ﺃﻥ ﺑﺮﻛﺎﺕ ﺍﻟﺘﻨﺎﺳﻞ ﻛﻠﻬﺎ ﻗﺪ ﻧﺘﺠﺖ‬ ‫"ﺷﻔﻊ" ﻭﺗﻌﲏ ﺍﻟﺰﻭﺝ‪ .‬ﻓﺄ ‪‬‬
‫ﻭﻻ ﺗﺰﺍﻝ ﺗﻨﺘﺞ ﻋﻦ ﺍﻟﺸﻔﻊ‪ .‬ﺇﻥ ﺃﺧﻼﻕ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻮﺗﻪ ﻭﻣﻼﳏﻪ ﺗﻨﺘﻘﻞ ﻣﻨﻪ‬
‫ﺇﱃ ﻏﲑﻩ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﺃﻱ ﻫﻲ ﻧﺘﻴﺠﺔ ﺍﻟﺸﻔﻊ‪ .‬ﻛﺬﻟﻚ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺘﻮﻟﺪ‬
‫ﻣﻦ ﺣﻴﻮﺍﻥ ﺁﺧﺮ ﻣﺜﻞ ﺍﻟﺸﺎﺓ ﺃﻭ ﺍﻟﺜﻮﺭ ﺃﻭ ﺍﳊﻤﺎﺭ ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺍﻟﻘﻮﻯ ﻛﻠﻬﺎ ﺍﻟﱵ‬
‫ﺗﻨﺘﻘﻞ ﻣﻦ ﺣﻴﻮﺍﻥ ﺇﱃ ﺁﺧﺮ ﻫﻲ ﺃﻳﻀﺎ ﻧﺘﻴﺠﺔ ﺍﻟﺸﻔﻊ ﰲ ﺍﳊﻘﻴﻘـﺔ‪ .‬ﻓﺤـﲔ‬
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‫ﺺ ﻋﻼﻗ ﹰﺔ ﺭﻭﺣﺎﻧﻴﺔ ﻣﻊ ﻛﺎﻣ ﹴﻞ ﻭﻳﺘﻠﻘﻰ‬

‫ﻳﺆﺧﺬ ﻫﺬﺍ ﺍﻟﺸﻔﻊ ﲟﻌﲎ ﺃﻥ ﻳ‪‬ﻨﺸﺊ ﻧﺎﻗ ‪‬‬
‫ﻣﻦ ﺭﻭﺣﻪ ﻋﻼﺝ ﺿﻌﻔﻪ ﻭﳚﺘﻨﺐ ﺍﻷﻫﻮﺍﺀ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ ،‬ﻓﺘﺴﻤﻰ ﻫﺬﻩ ﺍﻟﻌﻼﻗـﺔ‬
‫ﺷﻔﺎﻋﺔﹰ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻘﻤﺮ ﻋﻨﺪﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﺸﻤﺲ ﻭﻳﻨﺸﺊ ﻣﻌﻬﺎ ﻧﻮﻋـﺎ ﻣـﻦ‬
‫ﺍﻻﲢﺎﺩ ﻭﺍﻟﻌﻼﻗﺔ ﻳﻨﺎﻝ ﻓﻮﺭﺍ ﺍﻟﻀﻮﺀ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻷﻥ ﳍﺬﺍ ﺍﻟﺸﻔﻊ‬
‫ﺍﻟﺮﻭﺣﺎﱐ ﺑﲔ ﺍﻟﻘﻠﻮﺏ ﺍﶈﺒﺔ ﻭﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻼﻗ ﹰﺔ ﻣﻊ ﺍﻟﺸـﻔﻊ ﺍﳉﺴـﺪﻱ‬
‫ﻛﻌﻼﻗﺔ ﺑﲔ ﺯﻳﺪ ﻭﺃﺑﻴﻪ ﻣﺜﻼ‪ ،‬ﻟﺬﺍ ﻓﺎﳊﺎﺋﺰﻭﻥ ﻋﻠﻰ ﺍﻟﻔﻴﺾ ﺍﻟﺮﻭﺣﺎﱐ ﺃﻳﻀـﺎ‬
‫‪‬ﻳ ‪‬ﻌﺪ‪‬ﻭﻥ ﺃﻭﻻﺩﺍ ﻋﻨﺪ ﺍﷲ‪ .‬ﻭﺍﳊﺎﺋﺰﻭﻥ ﻋﻠﻰ ﺍﳋﹶﻠﻖ ﺍﻟﻜﺎﻣﻞ ﻳﻨـﺎﻟﻮﻥ ﺍﳌﻼﻣـﺢ‬
‫ﻭﺍﻷﺧﻼﻕ ﻭﺍﻟﱪﻛﺎﺕ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺗﻮﺟﺪ ﰲ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻓﻬﺬﻩ ﻫـﻲ ﺣﻘﻴﻘـﺔ‬
‫ﺍﻟﺸﻔﺎﻋﺔ‪.‬‬
‫ﻭﻛﻤﺎ ﺃ ﹼﻥ ﻣﻦ ﻣﺴﺘﻠﺰﻣﺎﺕ ﺍﻟﺸﻔﻊ‪ ..‬ﺃﻱ ﺍﻟﺮﺑﻂ ﺍﳉﺴـﺪﻱ‪ ،‬ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺍﻷﻭﻻﺩ ﺃﺷﺒﺎﻩ ﺍﻟﺸﺨﺺ ﺻﺎﺣﺐ ﺍﻟﺼﻠﺔ ﻣﻌﻬﻢ‪ ،‬ﻛﺬﻟﻚ ﻫﻲ ﺧﺎﺻﻴﺔ ﺍﻟﺸﻔﻊ‬
‫ﺍﻟﺮﻭﺣﺎﱐ ﺃﻳﻀﺎ‪.‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺇﻥ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻲ ﺃﻥ ﻗﺎﻧﻮﻥ ﺍﷲ ﺗﻌـﺎﱃ ﺍﳉـﺎﺭﻱ ﰲ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﻣﻨﺬ ﺍﻟﻘ‪‬ﺪﻡ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻫﻮ ﺃﻥ ﲨﻴﻊ ﺍﻟﱪﻛﺎﺕ ﺗﻨﺘﺞ‬
‫ﻋﻦ ﺍﻟﺸﻔﻊ‪ ،‬ﻭﺍﻟﻔﺮﻕ ﺍﻟﻮﺣﻴﺪ ﻫﻮ ﺃﻥ ﻗﺴﻤﺎ ﻣﻨﻪ ‪‬ﺳﻤ‪‬ﻲ ﺷﻔﻌ‪‬ﺎ ﻭﺍﻵﺧﺮ ﲰ‪‬ـﻲ‬
‫ﺷﻔﺎﻋﺔﹰ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺸﻔﻊ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠـﻰ ﺳﻠﺴـﻠﺔ‬
‫ﺍﻟﻨﺴﻞ‪ ،‬ﻛﺬﻟﻚ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻟﻠﺸﻔﺎﻋﺔ ﻟﺒﻘﺎﺀ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ‬
‫ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻛ‪‬ﻼ ﺍﻟﻨﻮﻋﲔ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻧـﻪ‬
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‫ﺧﻠﻖ ﺁﺩﻡ ﺯﻭﺟﺎ ﰒ ﺧﻠﻖ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺝ ﺧﻠﻘﺎ ﻛﺜﲑﺍ‪ ،‬ﺭﺟـﺎﻻ ﻭﻧﺴـﺎﺀ‪.‬‬
‫ﻭﻳﻘﻮﻝ  ﺃﻳﻀﺎ ﺑﺄﻧﻪ ﺧﻠﻖ ﻋﻠﻰ ﺍﻷﺭﺽ ﺁﺩﻡ ﺧﻠﻴﻔﺔ ﻟﻪ ﻭﻛﺎﻧﺖ ﻓﻴﻪ ﺭﻭﺡ‬
‫ﺍﷲ‪ .‬ﰒ ﻇﻞ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﻳﻨﺘﻘﻞ ﻣﻦ ﺁﺩﻡ ﺇﱃ ﺃﻧﺒﻴﺎﺀ ﺁﺧﺮﻳﻦ ﻭﻭﺭﺙ ﻫﺬﺍ ﺍﻟﻨـﻮﺭ‬
‫ﻛ ﱞﻞ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﺇﲰﺎﻋﻴﻞ ﻭﻳﻌﻘﻮﺏ ﻭﻣﻮﺳﻰ ﻭﺩﺍﻭﺩ ﻭﻋﻴﺴـﻰ‬
‫ﻭﻏﲑﻫﻢ‪ ،‬ﺣﱴ ﺑ‪‬ﻌﺚ ﻧﺒﻴﻨﺎ ﺍﻷﻛﺮﻡ ﺍﻟﻮﺍﺭﺙ ﺍﻷﺧﲑ‪ .‬ﻓﻜﻤﺎ ﻭﺭﺙ ﲨﻴـﻊ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺍﻷﻃﻬﺎﺭ ﻣﻼﻣﺢ ﺟﺴﺪﻳﺔ ﻣﻦ ﺁﺩﻡ‪ ،‬ﻛﺬﻟﻚ ﻧﺎﻟﻮﺍ ﻣﻨﻪ ﺭﻭﺡ ﺍﷲ ﺃﻳﻀﺎ‬
‫ﻟﻜﻮﻧﻪ ﺧﻠﻴﻔ ﹰﺔ‪ .‬ﰒ ﺑﻮﺍﺳﻄﺘﻬﻢ ﻇﻞ ﻏﲑﻫﻢ ﺃﻳﻀﺎ ﻳﻨﺎﻟﻮﻥ ﻫﺬﺍ ﺍﻹﺭﺙ ﺑﲔ ﺣﲔ‬
‫ﻭﺁﺧﺮ‪.‬‬

‫ﺇﺛﺒﺎﺕ ﺷﻔﺎﻋﺔ ﺍﻟﻨﺒﻲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬

‫ﻟﻘﺪ ﺫﹸﻛﺮﺕ ﺷﻔﺎﻋﺔ ﺍﻟﻨﱯ ﰲ ﺃﻣﺎﻛﻦ ﳐﺘﻠﻔﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺣﻴﺚ‬

‫ﷲ ‪‬ﻭ‪‬ﻳ ‪‬ﻐ ‪‬ﻔ ‪‬ﺮ ﹶﻟﻜﹸـ ‪‬ﻢ‬
‫ﺤﹺﺒ‪‬ﺒ ﹸﻜ ‪‬ﻢ ﺍ ُ‬
‫ﷲ ﻓﹶﺎ‪‬ﺗﹺﺒﻌ‪‬ﻮﻧﹺﻲ ‪‬ﻳ ‪‬‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺍ َ‬
‫ﻳﻘﻮﻝ ‪ :‬ﹸﻗ ﹾﻞ ﹺﺇ ﹾﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﹸﺫﻧ‪‬ﻮ‪‬ﺑ ﹸﻜ ‪‬ﻢ‪ .١‬ﺍﻧﻈﺮﻭﺍ ﺍﻵﻥ ﻛﻴﻒ ﺗﺒﲔ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺼﺮﺍﺣﺔ ﺗﺎﻣﺔ ﺃﻥ ﺍﻟﻨﺘﻴﺠـﺔ‬
‫ﺍﳊﺘﻤﻴﺔ ﻟﻠﺘﺄﺳﻲ ﺑﺄﺳﻮﺓ ﺍﻟﻨﱯ ‪-‬ﺍﻟﺬﻱ ﻳﺴﺘﻠﺰﻣﻪ ﺣﺒﻪ ﻭﺗﻌﻈﻴﻤﻪ ﻭﻃﺎﻋﺘﻪ‪-‬‬
‫ﻫﻲ ﺃﻥ ﻳﺼﺒﺢ ﺍﻹﻧﺴﺎﻥ ﺣﺒﻴﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗ‪‬ﻐﻔﹶﺮ ﻟﻪ ﺫﻧﻮﺑﻪ‪ ،‬ﺃﻱ ﺇﺫﺍ ﺳـﺒﻖ‬
‫ﻷﺣﺪ ﺃﻥ ﺗﻨﺎﻭﻝ ﺳ ‪‬ﻢ ﺍﻵﺛﺎﻡ ﻓﻴﺰﻭﻝ ﺗﺄﺛﲑﻩ ﺑﺘﺮﻳﺎﻕ ﺍﳊﺐ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻻﺗﺒﺎﻉ‪.‬‬
‫ﻭﻛﻤﺎ ﻳﺘﺨﻠﺺ ﺍﳌﺮﺀ ﻣﻦ ﺍﳌﺮﺽ ﺑﺘﻨﺎﻭﻟﻪ ﺍﻟﺪﻭﺍﺀ ﻛﺬﻟﻚ ﻳﺘﺨﻠﺺ ﻣﻦ ﺍﻵﺛـﺎﻡ‬

‫‪ ١‬ﺁﻝ ﻋﻤﺮﺍﻥ‪٣٢ :‬‬

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‫ﺃﻳﻀﺎ‪ .‬ﻭﻛﻤﺎ ﻳﺰﻳﻞ ﺍﻟﻨﻮ ‪‬ﺭ ﺍﻟﻈﻼ ‪‬ﻡ ﻭﻳﺰﻳﻞ ﺍﻟﺘﺮﻳﺎﻕ ﺗﺄﺛﲑ ﺍﻟﺴﻢ‪ ،‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻨﺎﺭ‬
‫ﲢﺮﻕ ﻛﺬﻟﻚ ﺗﺆﺛﺮ ﺍﻟﻄﺎﻋﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻭﺍﳊﺐ ﺍﻟﺼﺎﺩﻕ‪ .‬ﺍﻧﻈﺮﻭﺍ‪ ،‬ﻛﻴﻒ ﲢﺮﻕ‬
‫ﺍﻟﻨﺎﺭ ﰲ ﳌﺢ ﺍﻟﺒﺼﺮ‪ ،‬ﻛﺬﻟﻚ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﺗﻨﺘﺞ ﻋﻦ ﺍﳊﻤﺎﺱ ‪‬ﺮﺩ ﺇﻇﻬـﺎﺭ‬
‫ﺟﻼﻝ ﺍﷲ ﻓﻬﻲ ﰲ ﺣﻜﻢ ﺍﻟﻨﺎﺭ ﰲ ﺣﺮﻕ ﻛﻸ ﺍﻟﺬﻧﻮﺏ ﻭﺃﻋﺸـﺎ‪‬ﺎ‪ .‬ﺣـﲔ‬
‫ﻳﺆﻣﻦ ﺃﺣﺪ ﺑﻨﺒﻴﻨﺎ ﺍﻷﻛﺮﻡ ﺑﺼﺪﻕ ﺍﻟﻘﻠﺐ ﻣﺆﻣﻨﺎ ﺑﻌﻈﻤﺘﻪ ﻛﻠﻬﺎ ﻭﻳﺘﺒﻌـﻪ‬
‫ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﺼﻔﺎﺀ ﻭﺍﳊﺐ ﻭﺍﻟﻄﺎﻋﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻟﺪﺭﺟﺔ ﻳﺒﻠﻎ ﻣﻘﺎﻡ ﺍﻟﻔﻨﺎﺀ ﻧﺘﻴﺠﺔ‬
‫ﺍﻟﻄﺎﻋﺔ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻋﻨﺪﻫﺎ ﻳﻘﺘﺒﺲ ‪-‬ﺑﺴﺒﺐ ﺍﻟﻌﻼﻗﺔ ﺍﳌﺘﻴﻨﺔ ﺍﻟﱵ ﺗﺮﺑﻄﻪ ﻣﻌﻪ ‪-‬‬
‫ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻳﻨـﺰﻝ ﻋﻠﻴﻪ ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻣﻨﺎﻓـﺎﺓ‬
‫ﻛﺒﲑﺓ ﺑﲔ ﺍﻟﻈﻠﻤﺔ ﻭﺍﻟﻨﻮﺭ‪ ،‬ﻓﺘﺒﺪﺃ ﺍﻟﻈﻠﻤﺔ ﺍﻟﱵ ﺑﺪﺍﺧﻠﻪ ﺑﺎﻟﺰﻭﺍﻝ ﺣﱴ ﻻ ﻳﺒﻘﻰ‬
‫ﻓﻴﻪ ﺷﻲﺀ ﻣﻨﻬﺎ‪ ،‬ﰒ ﺗﺼﺪﺭ ﻣﻨﻪ ﺍﳊﺴﻨﺎﺕ ﻣﻦ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﻠﻴﺎ ﻧﺘﻴﺠﺔ ﺣﻴﺎﺯﺗـﻪ‬
‫ﺍﻟﻘﻮﺓ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻳﺴﻄﻊ ﻧﻮﺭ ﺣﺐ ﺍﷲ ﻣﻦ ﻛﻞ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪.‬‬
‫ﻋﻨﺪﻫﺎ ﺗﺰﻭﻝ ﺍﻟﻈﻠﻤﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﲤﺎﻣﺎ ﻭﻳﺘﻮﻟﺪ ﻓﻴﻪ ﺍﻟﻨﻮﺭ ﻋﻠﻤﻴﺎ ﻭﻋﻤﻠﻴ‪‬ﺎ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﺑﺎﺟﺘﻤﺎﻉ ﺍﻟﻨﻮﺭﻳﻦ ﺗﺮﺣﻞ ﻣﻦ ﻗﻠﺒﻪ ﻇﻠﻤﺔ ﺍﻟﺴﻴﺌﺎﺕ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ .‬ﻭﻣﻦ‬
‫ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻠﻤﺔ ﻻ ﳚﺘﻤﻌﺎﻥ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ؛ ﻟﺬﺍ ﻻ ﳚﺘﻤﻊ ﻧﻮﺭ‬
‫ﺍﻹﳝﺎﻥ ﻭﻇﻠﻤﺔ ﺍﻹﰒ ﺃﻳﻀﺎ ﰲ ﻣﻜﺎﻥ ﻭﺍﺣﺪ‪ .‬ﻭﺇﻥ ﱂ ﻳﺼﺪﺭ ﻣﻦ ﺷﺨﺺ ﻣﺜﻠﻪ‬
‫ﺇﰒ ﺻﺪﻓﺔ‪ ،‬ﻓﻴﺴﺘﻔﻴﺪ ﻣﻦ ﻫﺬﺍ ﺍﻻﺗﺒﺎﻉ ﲝﻴﺚ ﺗ‪‬ﺴﻠﺐ ﻣﻨـﻪ ﺍﻟﻘـﺪﺭﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺴﻴﺌﺎﺕ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺗﻨﺸﺄ ﻓﻴﻪ ﺍﻟﺮﻏﺒﺔ ﰲ ﻛﺴﺐ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ‬
‫ﺐ ﹺﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍ ِﻹﳝ‪‬ﺎ ﹶﻥ ‪‬ﻭ ‪‬ﺯ‪‬ﻳ‪‬ﻨ ‪‬ﻪ‬
‫ﺍﷲ  ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪  :‬ﺣ‪‬ﺒ ‪‬‬
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‫ﻱ ﺭﻏﹼﺒﻜﻢ ﺍﷲ‬‫ﺼﻴ‪‬ﺎ ﹶﻥ‪ .١‬ﺃ ‪‬‬
‫ﻕ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ‪‬‬
‫ﻓ‪‬ﻲ ﹸﻗﻠﹸﻮﹺﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻛ ‪‬ﺮ ‪‬ﻩ ﹺﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ﹸﻜ ﹾﻔ ‪‬ﺮ ‪‬ﻭﺍﹾﻟ ﹸﻔﺴ‪‬ﻮ ‪‬‬
‫ﰲ ﻛﻞ ﺣﺴﻨﺔ ﺑﺈﻧﺰﺍﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻄﺎﻫﺮﺓ ﻋﻠﻴﻜﻢ‪...‬‬
‫ﻓﺈﺫﺍ ﻃﹸﺮﺡ ﻫﻨﺎ ﺳﺆﺍﻝ‪ :‬ﻣﺎ ﻫﻮ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻳﻘﺘﺒﺴﻪ ﺍﳌ‪‬ﺘﺒﹺـﻊ ﻧﺘﻴﺠـﺔ‬
‫ﺍﺗ‪‬ﺒﺎﻉ ﺍﻟﻨﱯ ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺰﻭﻝ ﺑﺴﺒﺒﻪ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﺴﻴﺌﺎﺕ؟‬
‫ﻓﺠﻮﺍﺑﻪ ﺑﺄﻧﻪ‪ -١ :‬ﻣﻌﺮﻓﺔ ﻣﻘﺪﺳﺔ ﻻ ﺗﺮﺍﻓﻘـﻬﺎ ﻇﻠﻤﺔ ﺍﻟﺸﻚ ﻭﺍﻟﺮﻳـﺐ‪،‬‬
‫‪ -٢‬ﻭﻫﻮ ﺣﺐ ﻃﺎﻫﺮ ﻻ ﺗﺸﻮﺑﻪ ﺷﺎﺋﺒﺔ ﺍﻷﻫﻮﺍﺀ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ -٣ ،‬ﻭﻫﻮ ﻟـﺬﺓ‬
‫ﻃﻴﺒﺔ ﺗﻔﻮﻕ ﲨﻴﻊ ﺍﻟﻠﺬﺍﺕ ﻭﻻ ﳜﺎﻟﻄﻬﺎ ﹶﻛ ‪‬ﺪﺭ‪ -٤ ،‬ﻭﻫﻮ ﺟﺬﺏ ﻗـﻮﻱ ﻻ‬
‫ﺏ ﺁﺧﺮ‪ -٥ ،‬ﻭﻫﻮ ﺗﺮﻳﺎﻕ ﺫﻭ ﺗﺄﺛﲑ ﻗﻮﻱ ﺗﺰﻭﻝ ﺑـﻪ ﺍﻟﺴـﻤﻮﻡ‬ ‫ﻳﻐﻠﺒﻪ ﺟﺬ ‪‬‬
‫ﺍﻟﺒﺎﻃﻨﻴﺔ ﻛﻠﻬﺎ‪ .‬ﻓﻬﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﳋﻤﺴﺔ ﺗﻨـﺰﻝ ﻣﻊ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻛـﺎﻟﻨﻮﺭ‬
‫ﻋﻠﻰ ﻗﻠﺐ ﺍﳌ‪‬ﺘﹺﺒﻊ ﺍﻟﺼﺎﺩﻕ‪ .‬ﻭﺍﻟﻘﻠﺐ ﻣﺜﻠﻪ ﻻ ﻳﺘﺤﺎﺷﻰ ﺍﻵﺛﺎﻡ ﻓﻘﻂ ﺑﻞ ﻳﻨﻔـﺮ‬
‫ﻣﻨﻬﺎ ﺃﻳﻀﺎ ﺑﻄﺒﻴﻌﺘﻪ‪ .‬ﺇﻥ ﺑﻴﺎﻥ ﻗﻮﺓ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﳋﻤﺴﺔ ﻣﻨﻔﺼﻼ ﺳـﻴﻄﻮﻝ‬
‫ﻛﺜﲑﺍ‪ ،‬ﻭﻟﻜﻦ ﻳﻜﻔﻲ ﺑﻴﺎﻥ ﺧﻮﺍﺹ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻘﺪﺳﺔ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ ﻟﻔﻬﻢ‬
‫ﺣﻘﻴﻘﺔ ﻛﻴﻒ ﲢﻮﻝ ﺍﳌﻌﺮﻓ ﹸﺔ ﺍﳌﻘﺪﺳﺔ ﺩﻭﻥ ﺍﻵﺛﺎﻡ‪.‬‬
‫ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻞ ﺍﳊﻴﻮﺍﻥ ﺃﻳﻀﺎ ﻻ ﻳﻘﺮﺏ ﺷﻴﺌﺎ ﻋﻨﺪﻣﺎ ﻳﻌﻠـﻢ‬
‫ﻣﻀﺮﺗﻪ ﻋﻠﻤﺎ ﺻﺤﻴﺤﺎ ﻭﻳﻘﻴﻨﻴﺎ‪ .‬ﺇﺫﺍ ﻋﻠﻢ ﺍﻟﻠﺺ ﻣﺜﻼ ﺃﻥ ﻫﻨﺎﻙ ﲨﺎﻋﺔ ﻣﺘﺨﻔﻴﺔ‬
‫ﻋﻠﻰ ﻣﻘﺮﺑﺔ ﻣﻦ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﻧﻘﺒ‪‬ﻪ ﻭﺳﺘﺒﻄﺶ ﺑﻪ ﰲ ﳊﻈﺔ ﺍﻟﻨﻘﺐ ﲤﺎﻣﺎ‪،‬‬
‫ﻓﻠﻦ ﻳ‪‬ﻘﺪﻡ ﻋﻠﻰ ﺫﻟﻚ ﻗﻂ‪ .‬ﻭﻟﻮ ﺷﻌﺮ ﺍﻟﻄﺎﺋﺮ ﺃﻥ ﻫﻨﺎﻙ ﺷﺮﺍﻛﺎ ﲢﺖ ﺍﳊﺒﺎﺕ‬

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‫ﺍﳌﻨﺜﻮﺭﺓ ﻟﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﳌﺎ ﺍﻗﺘﺮﺏ ﻣﻨﻬﺎ‪ .‬ﻛﺬﻟﻚ ﺇﺫﺍ ﻃﹸﺒﺦ ﻃﻌﺎﻡ ﻟﺬﻳـﺬ ﰒ‬
‫ﻋﻠﻢ ﺃﺣﺪ ﺃﻥ ﻓﻴﻪ ﲰ‪‬ﺎ ﻣﺪﺳﻮﺳﺎ ﳌﺎ ﺍﻗﺘﺮﺏ ﻣﻨﻪ ﺃﺑﺪﺍ‪ .‬ﺇﺫﹰﺍ‪ ،‬ﻳﺘﺒﲔ ﻣـﻦ ﻫـﺬﻩ‬
‫ﺍﻟﺘﺠﺎﺭﺏ ﻛﻠﻬﺎ ﻭﺑﻜﻞ ﺟﻼﺀ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪﻣﺎ ﻳﻌﻠﻢ ﻋﻠﻤﺎ ﻛـﺎﻣﻼ ﻋـﻦ‬
‫ﺷﻲﺀ ﻣﺆﺫ ﻭﻣﻀﺮ ﻓﻼ ﻳﺮﻏﺐ ﻓﻴﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﺑﻞ ﻳﻔﺮ ﻣﻦ ﺭﺅﻳﺘﻪ ﺃﻳﻀﺎ‪ .‬ﻟﺬﺍ ﻣﻦ‬
‫ﺍﳉﺪﻳﺮ ﺑﺎﻟﺘﺴﻠﻴﻢ ﺃﻧﻪ ﻟﻮ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺑﻮﺳﻴﻠﺔ ﻣﺎ ﺃﻥ ﺍﻹﰒ ﺳ ‪‬ﻢ ﻗﺎﺗﻞ ﻳ‪‬ﻬﻠـﻚ‬
‫ﻓﻮﺭﺍ ﻓﻠﻦ ﻳﺮﺗﻜﺒﻪ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺃﺑﺪﺍ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎ ﻳﻨﺸﺄ ﺳﺆﺍﻝ ﻃﺒﻴﻌﻲ‪ :‬ﻣـﺎ‬
‫ﻫﻲ ﺗﻠﻚ ﺍﻟﻮﺳﻴﻠﺔ؟ ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻘﻞ ﺗﻠﻚ ﺍﻟﻮﺳﻴﻠﺔ؟ ﻓﺠﻮﺍﺑﻪ ﺃﻧﻪ ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻘﻞ ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻗﻂ ﻣﺎ ﱂ ﻳﺴﺎﻋﺪﻩ ﻣﺴـﺎﻋﺪ ﻣـﻦ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻷﻥ ﺍﻟﻴﻘﲔ ﺍﻟﻘﻠﱯ ﺑﺄﻥ ﻫﻨﺎﻙ ﻋﻘﻮﺑﺔ ﻭﺍﺟﺒﺔ ﻋﻠﻰ ﺍﻹﰒ ﰲ ﺍﳊﻘﻴﻘﺔ‪،‬‬
‫ﻭﻻ ﳝﻜﻦ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻨﺠﻮ ﻣﻨﻬﺎ‪ ،‬ﻻ ﻳﺘﺴﲎ ﻣﺎ ﱂ ﻳﻌﻠﻢ ﻋﻠﻤﺎ ﻛﺎﻣﻼ ﺑـﺄﻥ‬
‫ﻫﻨﺎﻙ ﺇﳍﺎ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺍﳌﻌﺎﻗﺒﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻟﻌﻘﻞ ﻭﺣﺪﻩ ﻭﱂ ﻳﺘﻴﺴﺮ ﻟﻪ‬
‫ﻧﻮﺭ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻮﻗﻦ ﺑﺎﷲ ﻳﻘﻴﻨﺎ ﻛﺎﻣﻼ‪ ،‬ﻷﻧﻪ ﱂ ﻳﺴﻤﻊ ﻛﻼﻡ‬
‫ﺍﷲ ﻭﱂ ﻳﺮ ﻭﺟﻬﻪ ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﻋﻠﻤﻪ ﻋﻦ ﺍﷲ ﺳﻴﻜﻮﻥ ﻣﻘﺘﺼﺮﺍ ﻓﻘﻂ ‪-‬ﺇﺫﺍ‬
‫ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺘﻮﺻﻞ ﺇﱃ ﻧﺘﻴﺠﺔ ﺻـﺤﻴﺤﺔ ﺑـﺎﻟﺘﻔﻜﲑ ﰲ ﺍﳌﺨﻠﻮﻗـﺎﺕ ﰲ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ -‬ﻋﻠﻰ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﳍﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠـﻬﺎ‬
‫ﺧﺎﻟﻖ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺴﻌﻪ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻋﻠﻢ ﻗﻄﻌﻲ ﻭﻳﻘﻴﲏ ﺃﻥ ﺫﻟﻚ ﺍﳋـﺎﻟﻖ‬
‫ﻣﻮﺟﻮﺩ ﻓﻌﻼ‪ .‬ﻭﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫﻨﺎﻙ ﺑ‪‬ﻌﺪﺍ ﺷﺎﺳﻌﺎ ﺑـﲔ "ﳚـﺐ ﺃﻥ ﻳﻜـﻮﻥ"‬
‫ﻭ"ﻣﻮﺟﻮﺩ ﻓﻌﻼ"‪ .‬ﲟﻌﲎ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ‪‬ﻋ ﹾﻠ ‪‬ﻢ ﺃﺣﺪ ﻣﻘﺘﺼﺮﺍ ﻋﻠﻰ‪" :‬ﳚـﺐ ﺃﻥ‬
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‫ﻳﻜﻮﻥ" ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻪ ﻭﺭﺍﺀ ﺫﻟﻚ ﺇﻻ ﺍﻟﻈﻼﻡ ﻓﻼ ﳝﺎﺛﻞ ﻗﻂ ﻣـﻦ‬
‫ﺣﻴﺚ ﻋﻠﻤﻪ ﺷﺨﺼﺎ ﻻ ﻳﻘﻮﻝ ﻓﻘﻂ ﻋﻦ ﺍﳋﺎﻟﻖ ﺍﳊﻘﻴﻘﻲ ﺃﻧـﻪ "ﳚـﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﺍ" ﺑﻞ ﻳﺸﻌﺮ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﹸﻋﻄﻴﻪ ﺃﻧﻪ "ﻣﻮﺟﻮﺩ ﻓﻌﻼ"‪.‬‬
‫ﰒ ﻻ ﻳﻘﺘﺼﺮ ﺍﻷﻣﺮ ﻋﻠﻰ ﺃﻧﻪ ﻳﺮﻯ ﺍﷲ ﺑﻨﻮﺭ ﲰﺎﻭﻱ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺗ‪‬ﺸﺤ‪‬ﺬ ﻗـﻮﺍﻩ‬
‫ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﺬﻫﻨﻴﺔ ‪‬ﺪﻱ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺃﻳﻀﺎ ﻟﺪﺭﺟﺔ ﺃ ﹾﻥ ﻳﺒﻠﻎ ﺍﺳﺘﺪﻻﻟﻪ ﺍﻟﻘﻴﺎﺳﻲ‬
‫ﺃﻳﻀﺎ ﺃﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﺎﺕ‪ .‬ﻓﻴﺆﻣﻦ ﺑﻮﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﺓ ﻣﻀﺎﻋﻔﺔ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻟﺴﻤﺎﻭﻱ ﻫﻨﺎ ﻫﻮ ﺃﻧﻪ ﳛﻈﻰ ﲟﻜﺎﳌﺔ ﺍﷲ ﺍﻟﻴﻘﻴﻨﻴـﺔ‪ ،‬ﺃﻭ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﺻﻠﺔ ﻣﺘﻴﻨﺔ ﻭﻭﺛﻴﻘﺔ ﺟﺪﺍ ﻣﻊ ﺻﺎﺣﺐ ﺍﳌﻜﺎﳌﺔ‪ .‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ‬
‫ﻣﻜﺎﳌﺔ ﺍﷲ ﺃﻧﻪ ﻳﺪ‪‬ﻋﻲ ﺍﻹﳍﺎﻡ ﺑﺼﻮﺭﺓ ﻇﻨﻴﺔ ﻣﺜﻞ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻷﻥ ﺍﻹﳍـﺎﻡ‬
‫ﻂ ﺩﺭﺟﺔ ﺣﱴ ﻣﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﻦ ﺫﻟﻚ‬ ‫ﺍﻟﻈﲏ ﻟﻴﺲ ﺑﺸﻲﺀ ﺑﻞ ﻫﻮ ﺃﺣ ﹼ‬
‫ﻫﻮ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ ﺍﳌﻘﺪﺱ ﻭﺍﻟﻜﺎﻣﻞ ﺍﻟﻘﻄﻌﻲ ﻭﺍﻟﻴﻘﻴﲏ ﺍﻟﺬﻱ ﺗﺮﺍﻓﻘﻪ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﺣﺘﻤﺎ‪ .‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻮﺣﻲ ﻣﺼﺤﻮﺑﺎ ﺑﺪﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺸﻮﻛﺔ‬
‫ﻭﺍﻟﻌﻈﻤﺔ ﻭﻳﻘﺘﺤﻢ ﺍﻟﻘﻠﺐ ﻛﺎﳌﺴﻤﺎﺭ ﺍﳊﺪﻳﺪﻱ ﺑﻜﻠﻤﺎﺗﻪ ﺍﻟﻘﻮﻳﺔ ﻭﺍﻟﻌﺬﺑـﺔ‪،‬‬
‫ﻭﳛﻤﻞ ﺧﺎ‪‬ﺗﻤ‪‬ﺎ ﺳﺎﻃﻌﺎ ﻵﻳﺎﺕ ﺍﷲ ﻭﻋﻼﻣﺎﺗﻪ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﻟﻌﺎﺩﺓ‪ .‬ﻭﻫﺬﻩ ﻫـﻲ‬
‫ﺍﳊﺎﺟﺔ ﺍﻷﻭﱃ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺃﺟﻞ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﻟﻴﻘﲔ ﺍﻟﻜﺎﻣﻞ ﺑﻮﺟﻮﺩ ﺍﷲ‪،‬‬
‫ﺃﻱ ﺃﻥ ﳛﻈﻰ ﺑﻨﻔﺴﻪ ‪‬ﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻮﺣﻲ ﺃﻭ ﻳﻜﻮﻥ ﻋﻠﻰ ﺻـﻠﺔ ﻣﺘﻴﻨـﺔ‬
‫ﺑﺎﻟﺬﻱ ﳛﻈﻰ ﺑﻪ ﻭﳚﺬﺏ ﺍﻟﻘﻠﻮﺏ ﺇﻟﻴﻪ ﺑﺘﺄﺛﲑ ﺭﻭﺣﺎﱐ‪ .‬ﻓﺎﻟـﺪﻳﻦ ﺍﻟـﺬﻱ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﺪﻡ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﺍﳌﺘﺠﺪﺩ ﺍﳌﺼﺤﻮﺏ ﺑﺎﻵﻳﺎﺕ ﺍﳊﻴﺔ ﺇﳕﺎ ﻫـﻮ‬
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‫ﻛﻤﺜﻞ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺮﻣﻴﻢ ﺍﻟﱵ ﺟﻌﻠﻬﺎ ﺍﻟﺘﺮﺍﺏ ﺗﺮﺍﺑﺎ ﺗﻘﺮﻳﺒﺎ‪ .‬ﻭﻻ ﳝﻜﻦ ﳍﺬﺍ ﺍﻟﺪﻳﻦ‬
‫ﺃﻥ ﻳ‪‬ﺤﺪﺙ ﺗﻐﻴ‪‬ﺮﺍ ﻃﻴﺒﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ .‬ﻭﻻ ﻳﻌﺘ ‪‬ﺰ ﺑﻪ ﺇﻻ ﺍﻟﺬﻳﻦ ﻳﺮﻳـﺪﻭﻥ ﺃﻥ‬
‫ﻳﺴﻠﻜﻮﺍ ﻣﺴﻠﻚ ﺁﺑﺎﺋﻬﻢ ﻓﻘﻂ‪ ،‬ﻭﻻ ﺭﻏﺒﺔ ﰲ ﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳊﻖ‪،‬‬
‫ﻭﻻ ﻳﺘﻤﻨ‪‬ﻮﻥ ﻫﺬﻩ ﺍﻟﺮﻏﺒﺔ‪ .‬ﺑﻞ ﺍﻧﻘﻠﺒﺖ ﺣﺎﻟﺘﻬﻢ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺭﺃﺳﺎ ﻋﻠﻰ ﻋﻘـﺐ‬
‫ﻧﺘﻴﺠﺔ ﺣﺒﻬﻢ ﺍﻟﻌﻨﺎﺩ ﻭﺍﻟﻀﻼﻝ‪ ،‬ﻭﻻ ﻳﺒﺎﻟﻮﻥ ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﺘﺴـﲎ ﳍـﻢ‬
‫ﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ ﺑﺎﷲ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﳚﺐ ﻭﺟﻮﺩﻫﺎ ﰲ ﺍﻹﻟﻪ‬
‫ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﻳﺘﺴﲎ ﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ ﺑﻪ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳝﻜﻦ‬
‫ﺃﻥ ﺗﻮﻟﱢﺪ ﺍﻟﻴﻘﲔ ﺑﻮﺟﻮﺩ ﺍﷲ‪ ،‬ﻭﻣﺎ ﻫﻲ ﺍﻟﻌﻼﻣﺎﺕ ﺍﳌﻤﻴﺰﺓ ﻟﺼﺎﺣﺐ ﺍﻟﻴﻘﲔ؟‬
‫ﻭﻟﻴﻜﻦ ﻣﻌﻠﻮﻣﺎ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺪﻳﻦ ﺷﻲﺀ ﻣﻦ ﺍﳌﻌﻘﻮﻟﻴـﺔ‪ ،‬ﻭﻳﺘﺤﻠـﻰ‬
‫ﺑﺎﻟﺘﺤﻀﺮ ﻭﺍﻟﻠﺒﺎﻗﺔ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻳﻮﺻـﻞ ﺇﱃ‬
‫ﻣﺮﺗﺒﺔ ﺍﻟﻴﻘﲔ ﺑﻮﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﺎﺗﻪ ﲟﺠﺮﺩ ﻫﺬﻩ ﺍﻷﻣﻮﺭ؛ ﺑﻞ ﺇﻥ ﲨﻴـﻊ‬
‫ﺍﻷﺩﻳﺎﻥ ﰲ ﺍﻟﻌﺎﱂ ﺳﺘﻜﻮﻥ ﻻﻏﻴﺔ ﲤﺎﻣﺎ ﻭﻋﺪﳝﺔ ﺍﳉﺪﻭﻯ ﻭﺳﺨﻴﻔﺔ ﻭﻣﻴﺘـﺔ ﻻ‬
‫ﺣﻴﺎﺓ ﻓﻴﻬﺎ ﻣﺎ ﱂ ﺗﻮﺻﻞ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﻳﻨﺒﻮﻉ ﺍﻟﻴﻘﲔ ﺍﻟﻨﻘﻲ‪.‬‬
‫ﻣﻦ ﺍﳌﺆﺳﻒ ﺃﻥ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﻣﻌﲎ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﻋﻈﻤﺘﻪ‬
‫ﻭﻗﺪﺭﺗﻪ ﻭﺻﻔﺎﺗﻪ ﺍﳊﺴﻨﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﺑﻞ ﻟﻮ ﻗﻴﻞ ﻋﻦ ﺣﺎﻟﺘﻬﻢ ﺑﺎﻟﺘﺄﺳﻒ ﺑﺄ‪‬ﻢ‬
‫ﳏﺮﻭﻣﻮﻥ ﲤﺎﻣﺎ ﻣﻦ ﻧﺒﻊ ﺍﻟﻴﻘﲔ ﺍﻟﻨﻘﻲ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳏﺮﻭﻣﻮﻥ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻄﻬﺎﺭﺓ‬
‫ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺗﺘﺄﺗ‪‬ﻰ ﺑﻌﺪ ﺍﻟﻴﻘﲔ‪ ،‬ﻻﺳﺘﺎﺅﻭﺍ ﻣﻦ ﺫﻟﻚ ﻛﺜﲑﺍ ﻭﻗﺎﻟﻮﺍ ﲝﻤـﺎﺱ‬
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‫ﺷﺪﻳﺪ‪ :‬ﺃﻻ ﻧﺆﻣﻦ ﺑﺎﷲ؟ ﺃﻻ ﻧﻌﺘﻘﺪ ﺑﻪ؟ ﻓﺠﻮﺍﺏ ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻫﻮ ﺃﻧﻜﻢ‬
‫ﻻ ﺗﺆﻣﻨﻮﻥ ﺑﺎﷲ ﺣﻖ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻻ ﺗﻌﺘﻘﺪﻭﻥ ﺑﻪ ﺣﻖ ﺍﻻﻋﺘﻘﺎﺩ‪.‬‬
‫ﺍﻷﺳﻒ ﻛﻞ ﺍﻷﺳﻒ ﺃ‪‬ﻢ ﻻ ﻳﻔﻘﻬﻮﻥ ﺃ‪‬ﻢ ﻻ ﻳ‪‬ﻘﺤﻤﻮﻥ ﻳﺪﻫﻢ ﰲ ﺟ‪‬ﺤﺮ‬
‫ﺇﻥ ﻋﻠﻤﻮﺍ ﺑﻴﻘﲔ ﺍﻟﻘﻠﺐ ﺃﻥ ﻓﻴﻪ ﺣﻴﺔ ﺳﺎﻣﺔ‪ ،‬ﻷ‪‬ﻢ ﻳﺮﻭﻥ ﰲ ﺫﻟﻚ ﻫﻼﻛﻬﻢ‪،‬‬
‫ﻭﻟﻜﻨﻬﻢ ﻳﺮﺗﻜﺒﻮﻥ ﻛﻞ ﺇﰒ ﺑﻜﻞ ﺷﺠﺎﻋﺔ‪ .‬ﻻ ﻳﺘﻨﺎﻭﻟﻮﻥ ﲰﺎ ﺯﻋﺎﻓـﺎ ﻷ‪‬ـﻢ‬
‫ﻳﺪﺭﻛﻮﻥ ﺃﻥ ﰲ ﺫﻟﻚ ﻣﻮ‪‬ﻢ‪ ،‬ﻭﻟﻜﻦ ﺗﺼﺪﺭ ﻣﻨﻬﻢ ﺟﺮﺍﺋﻢ ﻣﻬﻴﺒﺔ ﻣﻊ ﺃﻧـﻪ ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﺮﺗﻜﺒﻮﺍ ﻋﻤﻼ ﻳ‪‬ﺤﺘﻤ‪‬ﻞ ﺿﺮﺭﻩ ﰲ ﺣﺎﻟﺔ ﺍﻟﻈﻦ ﺍﻟﻐﺎﻟﺐ ﺃﻳﻀـﺎ ﺩﻉ‬
‫ﻋﻨﻚ ﺍﻟﻴﻘﲔ؛ ﻓﻤﺜﻼ ﻻ ﳛﺒﻮﻥ ﺃﻥ ﻳﻨﺎﻣﻮﺍ ﲢﺖ ﺳﻘﻒ ﺗﺮﻳـﺪ ﻋﺎﺭﺿـﺘﻪ ﺃﻥ‬
‫ﺗﻨﻘﺾ‪ ،‬ﻭﻻ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺴﻜﻨﻮﺍ ﻗﺮﻳﺔ ﺗﻔﺸ‪‬ﺖ ﻓﻴﻬﺎ ﺍﳍﻴﻀﺔ ﺃﻭ ﺍﻟﻄـﺎﻋﻮﻥ‪.‬‬
‫ﻓﻤﺎ ﺍﻟﺴﺒﺐ ﰲ ﺃ‪‬ﻢ ﻳﻨﻘﻀﻮﻥ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﺍﺩ‪‬ﻋﺎﺀ ﺣﻴـﺎﺯ‪‬ﻢ ﻋﻠـﻰ‬
‫ﺍﻟﻴﻘﲔ؟ ﺍﻋﻠﻤﻮﺍ ﻳﻘﻴﻨﺎ ﺃﻥ ﺍﳊﻖ ﺃ‪‬ﻢ ﻟﻴﺴﻮﺍ ﺣﺎﺋﺰﻳﻦ ﻋﻠﻰ ﺍﻟـﻴﻘﲔ ﻭﻻ ﺣـﱴ‬
‫ﻋﻠﻰ ﺍﻟﻈﻦ ﺍﻟﻐﺎﻟﺐ ﺑﺄﻥ ﺍﷲ ﺍﳌﻘﺘﺪﺭ ﻣﻮﺟﻮﺩ ﻓﻌﻼ ﻭﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﻬﻠﻚ‬
‫ﰲ ﳌﺢ ﺍﻟﺒﺼﺮ‪.‬‬

‫ﺇﻟـﻪ ﺍﻟﻤﺴﻴﺤﻴﻴﻦ‬

‫ﻫﺬﺍ ﺍﳌﺮﺽ ﱂ ﻳﻌﺪ ﺧﺎﺻﺎ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺑﻔ‪‬ﺮﻗﺔ ﺩﻭﻥ ﺃﺧﺮﻯ ﺑﻞ ﻳﻮﺟﺪ‬
‫ﰲ ﺍﳌﺴﻠﻤﲔ ﺃﻳﻀﺎ ﻛﻮﺟﻮﺩﻩ ﰲ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺑﻞ ﻗﺪ ﺃﺧﺬ ﻣﻨﻪ ﺃﻫﻞ ﺍﻟﺸـﺮﻕ‬
‫ﺃﻳﻀﺎ ﻧﺼﻴﺒﺎ ﺑﻘﺪﺭ ﻣﺮﺍﺗﺒﻬﻢ ﻣﺜﻞ ﺃﻫﻞ ﺍﻟﻐﺮﺏ ﲤﺎﻣﺎ‪ .‬ﻭﺍﻟﻔﺮﻕ ﺍﻟﻮﺣﻴـﺪ ﺑـﲔ‬
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‫ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻫﻮ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻏﺎﻓﻠﻮﻥ ﻋﻦ ﺍﻹﻟﻪ ﺍﳊـﻖ ﻭﺍﻟﻘـﺎﺩﺭ‬

‫ﺇﳘﺎﻻ ﻣﻨﻬﻢ‪ ،‬ﻣﻊ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻇﻞ ‪‬ﻳﻨـ ﹺﺰﻝ ﻧﻮﺭﻩ ﻋﻠﻴﻬﻢ ﺩﺍﺋﻤﺎ ﻭﳚﺬ‪‬ﻢ ﺇﻟﻴﻪ‬
‫ﰲ ﻛﻞ ﻋﺼﺮ‪ ،‬ﻭﻳﻘﺘﺒﺲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺴﻌﺪﺍﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﺭ‪ .‬ﺃﻣﺎ ﺍﳌﺴـﻴﺤﻴﻮﻥ‬
‫ﲔ ﺑﻮﺟـﻮﺩﻩ‬ ‫ﻓﻘﺪ ﻓﻘﺪﻭﺍ ﻣﻨﺬ ﻣﺪﺓ ﺳﺤﻴﻘﺔ ﺫﻟﻚ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺑﺴﺒﺐ ﺍﻟـﻴﻘ ﹺ‬
‫ﳛﺪﺙ ﺗﻐﻴ‪‬ﺮ ﻃﻴﺐ‪ ،‬ﻭﺑﺘﺼﻮﺭ ﻋﻈﻤﺘﻪ ﻭﺟﻼﻟﻪ ﻳﺘﱪﺃ ﺍﻹﻧﺴﺎﻥ ﻣـﻦ ﺍﻟـﺬﻧﺐ‬
‫ﺑﺮﺍﺀﺓ ﺣﻘﻴﻘﻴﺔ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻗﺪ ﺍﲣﺬﻭﺍ ﺇﻧﺴﺎﻧﺎ ﻋﺎﺟﺰﺍ ﻭﺿﻌﻴﻔﺎ‪ ،‬ﻳ‪‬ﺪﻋﻰ ﺍﺑﻦ ﻣﺮﱘ‬
‫ﻭﻳﺴﻮﻉ ﺇﻟـﻬ‪‬ﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺍﳊ ‪‬ﻲ ﺍﻟﻘﻴﻮﻡ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳚﻴـﺐ‬
‫ﺍﻷﺩﻋﻴﺔ ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﻳﺪﻋﻮ ﺃﺣﺪﺍ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ ﻭﻻ ﻳﺴـﺘﻄﻴﻊ ﺃﻥ‬
‫ﻳ‪‬ﻈﻬﺮ ﻋﻈﻤﺘﻪ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺃﻥ ﺗﺘﺴﲎ ﺍﻟﻄﻬﺎﺭﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺑﻮﺍﺳﻄﺘﻪ؟‬
‫ﺇﻥ ﳕﺎﺫﺝ ﻗﺪﺭﺗﻪ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺐ ﻫﻲ ﺃﻧﻪ ﻟﻘﻲ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﻴﻬﻮﺩ ﺃﻧﻮﺍﻉ‬
‫ﺍﻹﻳﺬﺍﺀ‪ ،‬ﻭﻣﺎ ﺩﻋﺎﺅﻩ ﺍﻟﺬﻱ ﺩﻋﺎ ﺑﻪ ﻃﻮﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻭ ‪‬ﻭﺟ‪‬ﻬﺖ ﺇﱃ ﺃﻣـﻪ ‪‬ﻤـﺔ‬
‫ﺷﻨﻴﻌﺔ ﻭﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﺑﻠﻤﻌﺎﻥ ﺍﻷﻟﻮﻫﻴﺔ‪ .‬ﻻ ﺗﻮﺟﺪ ﰲ ﻣﻌﺠﺰﺍﺗﻪ‬
‫‪-‬ﺇﻥ ‪‬ﻋﺪ‪‬ﺕ ﺻﺤﻴﺤﺔ‪ -‬ﻣﻴﺰﺓ ﺧﺎﺻﺔ ﻻ ﺗﻮﺟـﺪ ﰲ ﻣﻌﺠـﺰﺍﺕ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﺍﻵﺧﺮﻳﻦ‪ .‬ﺑﻞ ﺇﻥ ﰲ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻨﱯ ﺇﻳﻠﻴﺎﺀ ﻭﺇﺣﻴﺎﺋﻪ ﺍﻷﻣﻮﺍﺕ ﻣﻴﺰﺓ ﺗﻔـﻮﻕ‬
‫ﻗﺪﺭ ﹶﺓ ﺍﳌﺴﻴﺢ ﺑﻜﺜﲑ‪ .‬ﻛﺬﻟﻚ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﳌﻌﺠﺰﺍﺕ ﻟﻠﻨﱯ ﺇﺷﻌﻴﺎﺀ ﻻ ﳎـﺎﻝ‬
‫ﳌﻘﺎﺭﻧﺔ ﻣﻌﺠﺰﺍﺕ ﺍﳌﺴﻴﺢ ‪‬ﺎ‪ .‬ﺃﻣﺎ ﻧﺒﻮﺀﺍﺕ ﺍﳌﺴﻴﺢ ﻓﻬﻲ ﺃﺳﻮﺃ ﺣﺎﻻ؛ ﻭﺑﺪﻻ‬
‫ﻣﻦ ﺃﻥ ﺗﺘﺮﻙ ﰲ ﺍﻟﻘﻠﻮﺏ ﺗﺄﺛﲑﺍ ﺣﺴﻨﺎ ﻓﺈ‪‬ﺎ ﺗﺜﲑ ﺍﻟﻀﺤﻚ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﺫ ﺟﺎﺀ‬
‫ﻓﻴﻬﺎ ﺑﺄﻥ ﳎﺎﻋﺔ ﺳﺘﺤﺪﺙ‪ ،‬ﻭﺗﻘﻊ ﺍﻟﺰﻻﺯﻝ‪ ،‬ﻭﺗﻨﺸﺐ ﺍﳊﺮﻭﺏ‪ ،‬ﻣﻊ ﺃﻥ ﻛﻞ‬
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‫ﻫﺬﺍ ﻛﺎﻥ ﳛﺪﺙ ﰲ ﺍﻟﺒﻼﺩ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺃﻳﻀﺎ‪ .‬ﻓﻜﻴﻒ ﻳﺆﻣﻦ ﻋﺎﻗـﻞ‬
‫‪‬ﺬﺍ ﺍﻹﻟﻪ؟ ﺇﻥ ﻫﻲ ﺇﻻ ﻗﺼﺺ ﻣﺎﺿﻴﺔ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﲟﺪﻯ ﺻﺪﻗﻬﺎ ﻭﻣـﺪﻯ‬
‫ﺍﻟﻜﺬﺏ ﻓﻴﻬﺎ‪ .‬ﻭﺍﳊﻖ ﺃﻥ ﻣﺸﺎﻛﻞ ﺍﳌﻌﺎﺻﺮﻳﻦ ﰲ ﺳﺒﻴﻞ ﺇﳝﺎ‪‬ﻢ ‪‬ـﺬﺍ ﺍﻹﻟـﻪ‬
‫ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻻ ﻳﻮﺟﺪ ﻟﻪ ﺃﺛﺮ ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻴﻬﻮﺩ ﻗﺪ ﺗﻔﺎﻗﻤﺖ ﺃﻛﺜﺮ ﻣـﻦ ﺫﻱ‬
‫ﻗﺒﻞ ﻷ‪‬ﻢ ﱂ ﻳﺮﻭﺍ ﺑﺄﻡ ﺃﻋﻴﻨﻬﻢ ﺃﻣﻮﺍﺗ‪‬ﺎ ﻳ‪‬ﺤﻴ‪‬ـﻮﻥ‪ ،‬ﻭﱂ ﻳﺸـﺎﻫﺪﻭﺍ ﺧـﺮﻭﺝ‬
‫ﺍﻷﺷﺒﺎﺡ ﻣﻦ ﺍﳌﺮﺿﻰ‪ ،‬ﻭﱂ ﺗﺘﺤﻘﻖ ﺍﻟﻮﻋﻮﺩ ﺍﻟﱵ ﺃﹸﻋﻄﹸﻮﻫﺎ؛ ﻣﺜﻞ ﺃ ﹼﻥ ﺍﻟﺴ ‪‬ﻢ ﻟﻦ‬
‫ﻳﺆﺛﺮ ﻓﻴﻬﻢ ﺇ ﹾﻥ ﺗﻨﺎﻭﻟﻮﻩ‪ ،‬ﻭﺃ ﹼﻥ ﺍﳉﺒﻞ ﺳﻴﻨﺘﻘﻞ ﻣﻦ ﻣﻜﺎﻧﻪ ﻓﻮﺭﺍ ﺇ ﹾﻥ ﺃﻣﺮﻭﻩ‪ ،‬ﻭﺃﻥ‬
‫ﺍﻷﻓﺎﻋﻲ ﻟﻦ ﺗﻠﺪﻏﻬﻢ ﻟﻮ ﺃﻣﺴﻜﻮﺍ ‪‬ﺎ ﺑﺄﻳﺪﻳﻬﻢ‪ .‬ﻭﻟﻜﻨﻨﺎ ﻧﺮﻯ ﻛـﺜﲑﺍ ﻣـﻦ‬
‫ﺍﳌﺴﻴﺤﻴﲔ ﰲ ﺃﻭﺭﻭﺑﺎ ﳝﻮﺗﻮﻥ ﻣﻨﺘﺤﺮﻳﻦ ﺇﺫ ﻳﺆﺛﺮ ﻓﻴﻬﻢ ﺍﻟﺴﻢ ﻓﻮﺭﺍ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ‬
‫ﻫﻨﺎﻙ ﺣﺬﺍﺀ ﻣﻘﻠﻮﺏ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻌﻴﺪﻭﻩ ﺇﱃ ﻭﺿﻌﻪ ﺍﻟﺼﺤﻴﺢ ﺑﺄﻣﺮﻫﻢ‬
‫ﻓﻘﻂ ﻣﺎ ﱂ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ ﺑﺎﻟﻴﺪ ﺩﻉ ﻋﻨﻚ ﻧﻘﻞ ﺍﳉﺒﻞ‪ ،‬ﻭﳝﻮﺗﻮﻥ ﺩﺍﺋﻤﺎ ﺑﻠﺪﻍ‬
‫ﺍﻷﻓﺎﻋﻲ ﻭﺍﳊﺸﺮﺍﺕ ﺍﻟﺴﺎﻣﺔ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﺎﻟﻮﺍ ﰲ ﺍﳉﻮﺍﺏ‪ :‬ﳚﺐ ﺃﻻ ‪‬ﺗﺆﺧﺬ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺣﺮﻓﻴﺎ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ‬
‫ﻫﻮ ﺍﳌﻌﲎ ﺍ‪‬ﺎﺯﻱ؛ ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺴﻢ ﻫﻮ ﺃ‪‬ﻢ ﻳﻜﻈﻤﻮﻥ ﺍﻟﻐﻴﻆ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ‬
‫ﺍﻷﻓﺎﻋﻲ ﺃﻥ ﺍﻷﺷﺮﺍﺭ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻀﺮﻭﻫﻢ‪ ،‬ﻓﻠﻨﺎ ﺍﳊﻖ ﻗﺒﻞ ﺍﳊـﺪﻳﺚ‬
‫ﻋﻦ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺃﻥ ﻧﻄﺮﺡ ﺳﺆﺍﻻ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﻛﻞ ﻫﺬﻩ ﺍﻟﻮﻋـﻮﺩ ﺍﻟـﱵ‬
‫ﺃﹸﻋﻄﻴﺖ ﻹﺭﺍﺀﺓ ﺍﻵﻳﺎﺕ ﺣﻴﺚ ﻗﺎﻝ ﺍﳌﺴﻴﺢ ﻣﺮﺍﺭﺍ ﻭﺗﻜﺮﺍﺭﺍ ﺑﺄﻥ ﻛﻞ ﻣﺎ ﺃﹸﺭﻳﻪ‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ ﺳﲑﻳﻪ ﺃﺗﺒﺎﻋﻪ ﺃﻳﻀﺎ‪ ،‬ﺍﺳﺘﻌﺎﺭ ﹰﺓ ﻭﳎﺎﺯﺍ ﻓﻘﻂ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻨـﻬﺎ‬
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‫ﺇﺭﺍﺀﺓ ﺍﻵﻳﺎﺕ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﻓﺘﺒﲔ ﻣﻦ ﺫﻟﻚ ﺑﺎﻟﻘﻄﻊ ﺃﻥ ﻛﻞ ﻣﺎ ﻳ‪‬ﻨﺴ‪‬ﺐ ﺇﱃ ﺍﳌﺴﻴﺢ‬

‫ ﻣﻦ ﺍﳌﻌﺠﺰﺍﺕ ﺃﻳﻀﺎ ﺍﺳﺘﻌﺎﺭﺍﺕ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻗﺎﻝ ﰲ ﺍﻷﻧﺎﺟﻴـﻞ ﻣـﺮﺍﺭﺍ‬
‫ﻭﺗﻜﺮﺍﺭﺍ ﺑﺄﻥ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﺃﹸﺭﻳﻬﺎ ﺃﻧﺎ ﺳﲑﻳﻬﺎ ﺃﺗﺒﺎﻋﻲ ﺍﻟﺼـﺎﺩﻗﻮﻥ ﺃﻳﻀـﺎ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ‪.‬‬
‫ﻭﺍﻵﻥ‪ ،‬ﻣﺎ ﺩﺍﻡ ﺍﳉﻮﺍﺏ ﻋﻨﺪ ﻃﻠﺐ ﺍﳌﻌﺠﺰﺍﺕ ﺑﺄﻧﻪ ﻟﻴﺲ ﺍﳌـﺮﺍﺩ ﻫﻨـﺎ‬
‫ﺍﳌﻌﺠﺰﺍﺕ ﺑﻞ ﺍﳌﺮﺍﺩ ﻫﻮ ﺣﺎﻟﺔ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﳌـﺎﺫﺍ ﺇﺫﹰﺍ ﻻ ﳝﻜـﻦ‬
‫ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻗﺪ ﺃﹸﺭﻳ ‪‬ﺪ ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﺍﳌﺴﻴﺢ ﺃﻳﻀﺎ ﺍﻷﻣﻮﺭ ﻧﻔﺴﻬﺎ ﻭﻟﻴﺴـﺖ‬
‫ﺍﳌﻌﺠﺰﺍﺕ ﰲ ﺍﳊﻘﻴﻘﺔ؟‬
‫ﺾ ﻣﻀﺎﺟﻊ ﺍﳌﺴﻴﺤﻴﲔ ﻭﻟﻴﺲ ﻟﺪﻳﻬﻢ ﺟﻮﺍﺏ‬ ‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﻘ ‪‬‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﻟﻮ ﺗﺄﻣﻠﻨﺎ ﺃﻛﺜﺮ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻟﻮﺟﺪﻧﺎ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻣﺼﻴﺒﺔ ﻭﺍﺣﺪﺓ ﺑﻞ‬
‫ﺛﻼﺙ ﻣﺼﺎﺋﺐ ﻭﻫﻲ‪:‬‬
‫)‪ (١‬ﻗﻮﻝ ﺍﳌﺴﻴﺢ ﺑﺄﻥ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﺃﹸﺭﻳﻬﺎ ﺃﻧﺎ ﺳﻴ‪‬ﺮﻳﻬﺎ ﺃﺗﺒﺎﻋﻲ ﻧﻔﺴـﻬﺎ‬
‫ﺑﻞ ﺃﻛﱪ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺛﺒﺖ ﺑﻄﻼﻧﻪ‪.‬‬
‫)‪ (٢‬ﻟﻘﺪ ﺃﺛﺒﺖ ﺃﻳﻀﺎ ﻫﺬﺍ ﺍﻟﻜﺬﺏ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ‪‬ﻳ ﹺﺮ ﺃﻳﺔ ﻣﻌﺠﺰﺓ‪ ،‬ﻷﻧﻪ ﻟﻮ‬
‫ﻛﺎﻥ ﻗﺪ ﺃﺭﺍﻫﺎ ﻟﻜﺎﻥ ﺿﺮﻭﺭﻳﺎ ﺃﻥ ﻳﻜﻮﻥ ﺃﺗﺒﺎﻋﻪ ﺃﻳﻀﺎ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺇﺭﺍﺀ‪‬ﺎ‪.‬‬
‫)‪ (٣‬ﻟﻮ ﻗﺒﻠﻨﺎ ﻛﺎﻓﺘﺮﺍﺽ ﳏﺎﻝ ﺃﻧﻪ ﻗﺪ ﻇﻬﺮﺕ ﺍﳌﻌﺠﺰﺍﺕ ﻋﻠﻰ ﻳﺪ ﺍﳌﺴﻴﺢ‪،‬‬
‫ﺐ ﺁ‪‬ﻳﺔﹰ‪،‬‬
‫ﻭﺃﳘﻠﻨﺎ ﻋﺒﺎﺭﺍﺕ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ‪ " :‬ﹺﺟ‪‬ﻴ ﹲﻞ ‪‬ﺷﺮ‪‬ﻳ ‪‬ﺮ ‪‬ﻭﻓﹶﺎ ‪‬ﺳ ‪‬ﻖ ‪‬ﻳ ﹾﻄﹸﻠ ‪‬‬
‫ﺕ ‪-‬ﺍﻟﱵ ﻟﻴﺴﺖ ﺃﻛﺜﺮ‬ ‫‪‬ﻭﻻﹶ ‪‬ﺗ ‪‬ﻌﻄﹶﻰ ﹶﻟ ‪‬ﻪ ﺁ‪‬ﻳﺔﹲ"‪ ،‬ﻓﻤﻊ ﺫﻟﻚ ﻻ ﺗ‪‬ﺜﺒﺖ ﺗﻠﻚ ﺍﳌﻌﺠﺰﺍ ‪‬‬
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‫ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﺑﻞ ﺃﻗﻞ ﻣﻨﻬﺎ‪ -‬ﺃﻟﻮﻫﻴ ﹶﺔ ﺍﳌﺴﻴﺢ ﲝـﺎﻝ ﻣـﻦ‬
‫ﺍﻷﺣﻮﺍﻝ‪ .‬ﻓﻤﺎ ﺩﺍﻡ ﻻ ﻳﺴﻊ ﺳﻠﻴﻢ ﺍﻟﻌﻘﻞ ﺃﻥ ﻳﺆﻣﻦ ﺑﺄﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ ﻓﻜﻴـﻒ‬
‫ﲤﻨﻊ ﻫﺬﻩ ﺍﻷﻟﻮﻫﻴﺔ ﺃﺣﺪﺍ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻵﺛﺎﻡ؟‬
‫ﺖ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﳝﻨﻊ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻵﺛﺎﻡ ﻫـﻮ ﺍﻟـﻴﻘﲔ‬ ‫ﻟﻘﺪ ﻛﺘﺒ ‪‬‬
‫ﺑﻮﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻱ ﺍﻟﻴﻘﲔ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﺟﻮﺩ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﻫﻮ ﻳﻌﺎﻗﺐ‬
‫ﻋﻠﻰ ﺍﻵﺛﺎﻡ‪ .‬ﻭﻟﻜﻦ ﻛﻴﻒ ﻳﺘﺴﲎ ﻫﺬﺍ ﺍﻟﻴﻘﲔ ﺑﺎﳌﺴﻴﺢ؟ ﻓﻠﻴﺨﱪﻧﺎ ﺃﺣﺪ ﻣـﺎ‬
‫ﺍﻟﺬﻱ ﳝﻴﺰﻩ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﻷﻣﻮﺍﺕ؟ ﻧﻌﺮﻑ ﺟﻴﺪﺍ ﳓﻦ ﻭﻛﻞ ﻣـﻦ ﳝﻠـﻚ‬
‫ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻄﻨﺔ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺎ ﳝﻴﺰ ﺑﲔ ﺍﻹﻟﻪ ﻭﺑﲔ ﺍﳌﺨﻠﻮﻕ‪،‬‬
‫ﻭﻟﻜﻦ ﰲ ﺣﺎﻝ ﺍﳌﺴﻴﺢ ﻻ ﻳﺜﺒﺖ ﺍﻟﺘﻤﻴ‪‬ﺰ ﺣﱴ ﺑﺎﻟﻘﺪﺭ ﺍﻟﺬﻱ ﻳﻔﺮ‪‬ﻕ ﺑﲔ ﺍﳊﻲ‬
‫ﻭﺍﳌﻴﺖ ﻓﻀﻼ ﻋﻦ ﺍﻟﺘﻔﺮﻳﻖ ﺑﲔ ﺍﻹﻟﻪ ﻭﺍﳌﺨﻠﻮﻕ‪ .‬ﻣﻦ ﺍﳌﺆﺳﻒ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ‬
‫ﻳﺸﻐﺒﻮﻥ ﻭﻳﺼﺮﺧﻮﻥ ﻹﺛﺒﺎﺕ ﺃﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﺳﻨﺮﺿﻰ ﺇﻥ ﺃﺛﺒﺘﻮﺍ ﺃﻧﻪ‬
‫ﻱ ﺩﻳﻦ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﺑـﻦ ﻣـﺮﱘ‬ ‫ﳛﺘﻞ ﻣﺮﺗﺒﺔ ﺇﻧﺴﺎﻥ ﺣﻲ‪ .‬ﳓﻦ ﻻ ﻧﺒﻐﺾ ﺃ ‪‬‬
‫ﺇﻟـﻬ‪‬ﺎ ﻓﺈﻧﻨﺎ ﺟﺎﻫﺰﻭﻥ ﻟﻠﻘﺒﻮﻝ ﺑﻪ ﻗﺒﻞ ﻏﲑﻧﺎ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﻫﻮ ﺍﻟﺸﻔﻴﻊ ﻓﻨﻮ ‪‬ﺩ ﺃﻥ‬
‫ﻧﻜﻮﻥ ﳓﻦ ﺃﻭﻝ ﺍﳌﺆﻣﻨﲔ ﺩﻭﻥ ﻏﲑﻧﺎ‪ .‬ﻭﻟﻜﻦ ﻛﻴﻒ ﻧﻘﺒﻞ ﺍﻟﺒﺎﻃـﻞ ﺍﶈـﺾ‬
‫ﻭﺍﻟﻠﻐﻮ ﺍﻟﺒﺤﺖ ﻭﺍﻟﻜﺬﺏ؟ ﺇﺫﺍ ﺟﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻟﻪ ﺿﻌﻴﻔﺎ ﻭﻋﺎﺟﺰﺍ ﻣﺜـﻞ‬
‫ﻳﺴﻮﻉ ﺑﻦ ﻣﺮﱘ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﺈﻟﻪ ﻣﺜﻠﻪ ﺃﺻﻼ! ﻭﻻ ﳝﻜﻦ ﺍﻟﻴﻘﲔ ﺑﻪ‬
‫ﺑﺄﻱ ﺣﺎﻝ‪ .‬ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺇﻟـﻬﺎ ﲝﻴﺚ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﺮﻓـﻪ‬
‫ﻛﻤﺎ ﻇﻞ ﺍﷲ ﺗﻌﺎﱃ ﻳﻌﺮ‪‬ﻑ ﻧﻔﺴﻪ ﰲ ﻛﻞ ﻋﺼﺮ ﺑﻮﺍﺳﻄﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺑﻨﻔﺴـﻪ‬
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‫ﺃﻳﻀﺎ‪ ،‬ﻭﱂ ﳚﻬﻠﻪ ﺣﱴ ﺃﻧﺎﺱ ﱂ ﺗﺒﻠﻐﻬﻢ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻓﻨﺤﻦ ﺟﺎﻫﺰﻭﻥ‬

‫ﻟﻺﳝﺎﻥ ﺑﻪ‪ .‬ﻓﻬﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﺃﺣﺪ ﻳ‪‬ﺮﻳﻨﺎ ﻣﻴﺰﺓ ﺗﻔﺮﺩ ‪‬ﺎ ﺍﳌﺴـﻴﺢ؟ ﺃﻱ‬
‫ﺖ ﻣﺮﺍﺭﺍ ﺃﻧﻪ ﺇﺫﺍ ﻛـﺎﻥ‬‫ﺃﻥ ﻧﺴﻤﻊ ﺻﻮﺗﻪ ﻭﻧﺮﻯ ﺃﻣﺎﺭﺍﺕ ﺃﻟﻮﻫﻴﺘﻪ؛ ﻷﱐ ﻛﺘﺒ ‪‬‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﻹﻟﻪ ﺍﳊﻖ ﺃﻳﻀﺎ ﻣﺒﻨﻴ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺸﻚ ﻓﻼ ﳝﻜﻦ ﳍﺬﺍ ﺍﻹﳝﺎﻥ ﺃﻥ ﻳﻨﺠ‪‬ﻲ‬
‫ﻱ ﻣﺮﺽ ﺳﻴﻨﺠ‪‬ﻲ ﺗﺼﻮﺭ ﺫﻟﻚ ﺍﻹﻟﻪ ﺍﻟﺰﺍﺋﻒ‪ ،‬ﺍﳌﺒﲏ ﻋﻠﻰ‬ ‫ﻣﻦ ﺍﻵﺛﺎﻡ‪ ،‬ﻓﻤ‪‬ﻦ ﺃ ‪‬‬
‫ﺍﻟﺸﻚ ﻭﺍﻟﺮﻳﺐ‪ ،‬ﺍﻟﺬﻱ ﻇﻞ ﻳﺘﺤﻤﻞ ﺍﻹﻳﺬﺍﺀ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻟﻴﻬﻮﺩ؟ ﻻ ﺷﻚ ﺃ ﹼﻥ‬
‫ﻂ ﻣﻦ ﺍﻵﺛﺎﻡ ﻣﺎ ﱂ ﻳﺒﻠﻎ ﻣﺒﻠﻎ‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﻹﻟﻪ ﺍﳊﻖ ﻭﺍﻟﺼﺎﺩﻕ ﺃﻳﻀﺎ ﻻ ﻳﻨﺠ‪‬ﻲ ﻗ ﹼ‬
‫ﺍﻟﻴﻘﲔ‪ ،‬ﻓﻜﻢ ﻫﻮ ﳐﺠﻞ ﺗﺄﻟﻴﻪ ﺇﻧﺴﺎﻥ ﰒ ﻋﺪﻡ ﺗﻘﺪﱘ ﺍﻷﺩﻟﺔ ﺍﻟﻴﻘﻴﻨﻴـﺔ ﻋﻠـﻰ‬
‫ﺃﻟﻮﻫﻴﺘﻪ! ﺍﳊﻖ ﺃﻥ ﺃﻧﺎﺳﺎ ﻣﺜﻠﻬﻢ ﻳﻌﺎﺩﻭﻥ ﺍﳊﻖ ﻭﺍﻟﺼﺪﻕ‪ .‬ﻻ ﺃﻓﻬﻢ ﺃﻳﺔ ﺣﺎﺟﺔ‬
‫ﺩﻓﻌﺘﻬﻢ ﺇﱃ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺍﳌﺨﺠﻠﺔ؟ ﻭﻣﺎ ﻫﻲ ﺍﳋﺴﺎﺭﺓ ﺍﻟﱵ ﺷﻌﺮﻭﺍ ‪‬ـﺎ ﰲ‬
‫ﺍﻹﳝﺎﻥ ﺑﺎﻹﻟﻪ ﺍﻷﺯﱄ ﻭﺍﻷﺑﺪﻱ ﺍﻟﱵ ﰎ ﺗﺪﺍﺭﻛﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻹﻟـﻪ ﺍﻟﺰﺍﺋـﻒ؟‬
‫ﻧﺸﻬﺪ ﺃﻥ ﺫﻟﻚ ﺍﻹﻟﻪ ﺍﳊﻖ ﺍﻟﺬﻱ ﻇﻬﺮ ﻋﻠﻰ ﺁﺩﻡ ﰒ ﻋﻠﻰ ﺷﻴﺚ ﰒ ﻋﻠﻰ ﻧﻮﺡ‬
‫ﰒ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﰒ ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﺎ‪ ،‬ﺣﱴ ﻋﻠـﻰ ﻧﺒﻴﻨـﺎ‬
‫ﺍﻷﻛﺮﻡ ﻫﻮ ﺍﻹﻟﻪ ﺍﻷﺯﱄ ﻭﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﻭﻛﻤﺎ ﻇﻞ ﻳﻘﻮﻝ‪" :‬ﺃﻧﺎ‬
‫ﺍﳌﻮﺟﻮﺩ" ﺑﻮﺍﺳﻄﺔ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﳋﺎﻟﻴﺔ‪ ،‬ﻛﺬﻟﻚ ﻳﻘﻮﻝ ﺍﻵﻥ ﺃﻳﻀـﺎ‪.‬‬
‫ﻭﻛﻤﺎ ﲰﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﻮﻥ ﺻﻮﺗﻪ ﺍﳉﻼﱄ ﻭﺭﺃﻭﺍ ﺁﻳﺎﺗﻪ‪ ،‬ﻛﺬﻟﻚ ﻧﺴـﻤﻊ‬
‫ﺻﻮﺗﻪ ﻭﻧ‪‬ﺮﻱ ﺁﻳﺎﺗﻪ ﺍﻵﻥ ﺃﻳﻀﺎ‪ .‬ﻭﻛﻤﺎ ﻛﺎﻥ ﻳﺴﻤﻊ ﺃﺩﻋﻴﺔ ﻋﺒﺎﺩﻩ ﰲ ﺍﻷﺯﻣﻨﺔ‬
‫ﺍﳋﺎﻟﻴﺔ ﻭﳚﻴﺒﻬﺎ‪ ،‬ﻛﺬﻟﻚ ﻳﺴﻤﻊ ﺃﺩﻋﻴﺘﻨﺎ ﺍﻵﻥ ﻭﳚﻴﺒﻬﺎ‪ .‬ﻭﻛﻤﺎ ﻛﺎﻥ ﺍﻷﺗﻘﻴـﺎﺀ‬
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‫ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﺴﺤﻴﻘﺔ ﻳﻨﺎﻟﻮﻥ ﺍﻟﻄﻬﺎﺭﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻧﺘﻴﺠﺔ ﺣﺒﻪ ﻭﺭﺅﻳﺔ ﻭﺟﻬـﻪ‪،‬‬
‫ﻱ ﻭﺍﳌﻘﺘﺪﺭ ﺇﻻ ﻣﻦ ﻛﺎﻥ‬ ‫ﻛﺬﻟﻚ ﻧﻨﺎﳍﺎ ﳓﻦ ﺍﻵﻥ‪ .‬ﻓﻠﻦ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﻹﻟ ‪‬ﻪ ﺍﻟﻘﻮ ‪‬‬
‫ﺟ ‪‬ﺪ ﺷﻘﻲ ﻭﺃﻋﻤﻰ‪ .‬ﳓﻦ ﻧﻮﻗﻦ ﺃﻥ ﺍﻟﺬﻳﻦ ﺍ‪‬ﺗﺨ‪‬ﺬﻭﺍ ﺁﳍﺔ ﺯﺍﺋﻔﺔ ﰲ ﺍﻟﻌﺎﱂ ﻣﺜـﻞ‬
‫ﻳﺴﻮﻉ ﺑﻦ ﻣﺮﱘ‪ ،‬ﻭﺭﺍﻡ ﺷﻨﺪﺭ ﻭﻛﺮﺷﻨﺎ‪ ،‬ﻭﺑﻮﺫﺍ ﻭﻏﲑﻫﻢ ﻓﻘﺪ ﺍﺗ‪‬ﺨﺬ‪‬ﻭﺍ ﺑﻐـﲑ‬
‫ﺩﻟﻴﻞ‪ .‬ﻭﻣﹶﺜ ﹸﻞ ﺫﻟﻚ ﻛﻤﺜﻞ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﺎﺓ ﺇﻧﺴﺎﻧﺎ ﻣﻊ ﺃ‪‬ﺎ ﻻ ﺗﺘﻜﻠﻢ ﻭﻻ ﲤﺸﻲ‬
‫ﻛﺎﻹﻧﺴﺎﻥ ﻭﻟﻴﺴﺖ ﺻﻮﺭ‪‬ﺎ ﻛﺼﻮﺭﺓ ﺍﻟﻨﺎﺱ ﻭﻻ ﺗﻌﻘـﻞ ﻛﺎﻹﻧﺴـﺎﻥ ﻭﻻ‬
‫ﺗﻮﺟﺪ ﻓﻴﻬﺎ ﺃﻳﺔ ﻋﻼﻣﺔ ﻣﻦ ﻋﻼﻣﺎﺗﻪ‪ .‬ﻓﻬﻞ ﻟﻜﻢ ﺃﻥ ﺗ ‪‬ﻌﺪ‪‬ﻭﺍ ﺍﻟﺸﺎﺓ ﺇﻧﺴﺎﻧﺎ ﻣـﻊ‬
‫ﺃ‪‬ﺎ ﺗﺸﺘﺮﻙ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﺪﺓ ﺃﻣﻮﺭ؟ ﻣﻨﻬﺎ ﻣﺜﻼ ﺃ‪‬ﺎ ﺗﺄﻛﻞ ﻛﻤﺎ ﻳﺄﻛـﻞ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺗﺘﺒﻮ‪‬ﻝ ﻭﺗﺘﱪﺯ ﻣﺜﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻷﺣـﺪ ﺃﻥ ﻳﺜﺒـﺖ ﺃﻥ‬
‫ﺍﳌﺴﻴﺢ ﺃﻭ ﺭﺍﻡ ﺷﻨﺪﺭ ﺃﻭ ﻏﲑﳘﺎ ﻳﺸﺎﺭﻙ ﺍﷲ ﰲ ﺷﻲﺀ ﻣﻌﲔ؟‬
‫ﺐ ﻻﲣﺎﺫ ﻫﺆﻻﺀ ﺁﻟـﻬ ﹰﺔ ﺇﻻ ﺃﻧﻪ ﻗﺪ ﺍﺧﺘ‪‬ﲑ ﻣﺴﻠﻚ ﺍﻹﻓﺮﺍﻁ‬ ‫ﻻ ﻳﻮﺟﺪ ﺳﺒ ‪‬‬
‫ﻣﻘﺎﺑﻞ ﺍﻟﺘﻔﺮﻳﻂ‪ .‬ﻓﻤﺜﻼ ﻋﻨﺪﻣﺎ ﺃﻫﺎﻥ "ﺭﺍﺟﻪ ﺭﺍﻭﻥ" ﺭﺍﺟ ‪‬ﻪ ﺭﺍﻡ ﺷﻨﺪ ‪‬ﺭ ﺑﺸﺪﺓ‪،‬‬
‫ﻭﺃﺣﺰﻥ ﲨﺎﻋﺔ ﺭﺍﻡ ﺷﻨﺪﺭ ﻛﺜﲑﺍ ﺑﺎﺧﺘﻄﺎﻑ ﺯﻭﺟﺘـﻪ ﻭﺍﻟـﺬﻫﺎﺏ ‪‬ـﺎ ﺇﱃ‬
‫"ﺳﺮﻳﻼﻧﻜﺎ"‪ ،‬ﺃﺳﺮﻉ ﺍﳊﺰﺏ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺆﻳﺪ ﺭﺍﺟﻪ ﺭﺍﻡ ﺷﻨﺪ ‪‬ﺭ ﺇﱃ ﺇﺧﺮﺍﺝ‬
‫"ﺭﺍﺟﻪ ﺭﺍﻭﻥ" ﻣﻦ ﻧﺴﻞ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺛﺎﻧﻴﺔ ﺍﲣﺬﻭﺍ ﺭﺍﺟﻪ ﺭﺍﻡ ﺷـﻨﺪ ‪‬ﺭ‬
‫ﺇﻟـﻬﺎ ﺑﻴﻘﲔ ﻛﺎﻣﻞ‪ ،‬ﺣﱴ ﺇﻥ ﺍﳍﻨﺪﻭﺱ ﻛﻠﻬﻢ ﻳﺮﺩﺩﻭﻥ ﺇﱃ ﺍﻵﻥ "ﺭﺍﻡ‪ ،‬ﺭﺍﻡ"‬
‫ﺑﺪﻻ ﻣﻦ ﺫﻛﺮ ﺍﺳﻢ ﺇﳍﻬﻢ‪ .‬ﺑﻞ ﺇﻥ ﻟﻔﻆ "ﺭﺍﻡ‪ ،‬ﺭﺍﻡ" ﺻﺎﺭ ﻣﺘﺪﺍﻭﻻ ﻛﺘﺤﻴـﺔ‬
‫ﻉ ﺇﱃ‬‫ﺭﲰﻴﺔ ﺑﻴﻨﻬﻢ‪ .‬ﻳﺒﺪﻭ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﰲ ﺗﺄﻟﻴﻪ ﺍﳌﺴﻴﺤﻴﲔ ﻳﺴـﻮ ‪‬‬
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‫ﺍﻵﻥ ﻏﻠ ‪‬ﻮ ﺑﻘﺪﺭ ﻣﺎ ﻳﻮﺟﺪ ﰲ ﺗﺄﻟﻴﻪ ﺍﳍﻨﺪﻭﺱ ﺭﺍﻡ ﺷﻨﺪ ‪‬ﺭ ﺣﱴ ﻧﺴـﻮﺍ ﺍﺳـﻢ‬
‫ﺇﻟـﻬﻬﻢ ﺗﻘﺮﻳﺒﺎ ﺇﺫ ﻳ‪‬ﻜﺜﺮﻭﻥ ﺗﺮﺩﻳﺪ "ﺭﺍﻡ‪ ،‬ﺭﺍﻡ" ﺑﻜﻞ ﻣﻨﺎﺳﺒﺔ‪ .‬ﻓﺎﻟﻐﲑﺓ ﻭﺍﻟﻐﻠ ‪‬ﻮ‬
‫ﺍﻟﺬﻱ ﺍﺗ‪‬ﺨﺬ ﺑﺴﺒﺒﻪ ﺭﺍﺟﻪ ﺭﺍﻡ ﺷﻨﺪﺭ ﺇﳍﺎ ﻗﺪ ﺍﺗ‪‬ﺨﺬ ﻳﺴﻮﻉ ﺑﻦ ﻣـﺮﱘ ﺃﻳﻀـﺎ‬
‫ﺇﻟـﻬﺎ ﻟﻸﺳﺒﺎﺏ ﻧﻔﺴﻬﺎ؛ ﺃﻱ ﻋ ‪‬ﺪ ﺍﻟﻴﻬﻮﺩ ﺍﻷﺷﺮﺍﺭ ﻭﻻﺩﺓ ﺍﳌﺴﻴﺢ ﻏﲑ ﺷﺮﻋﻴﺔ‬
‫ﺃﻭﻻ‪ ،‬ﻭﺍ‪‬ﻤﻮﺍ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﺑﺎﺭﺗﻜﺎﺏ ﺍﻟﺴـﻴﺌﺔ‪ ،‬ﰒ ﺍﻓﺘـﺮﻭﺍ ﻋﻠـﻰ‬
‫ﺗﺼﺮﻓﺎﺕ ﺍﳌﺴﻴﺢ  ﺍﻓﺘﺮﺍﺀﺍﺕ ﻛﺜﲑﺓ‪ ،‬ﻟﺪﺭﺟﺔ ﻫﻨـﺎﻙ ﻛﺘـﺐ ﻟـﺒﻌﺾ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻗﻴﺪ ﻣﻄﺎﻟﻌﱵ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻳﺘﺒﲔ ﻣﻨﻬﺎ ﺃ‪‬ﻢ ﺻﻮﺭﻭﺍ ﺣﻴـﺎﺓ‬
‫ﺍﳌﺴﻴﺢ  ﺗﺼﻮﻳﺮﺍ ﺑﺸﻌﺎ ﺟﺪﺍ‪ .‬ﺗ‪‬ﻘﺮﺃ ﻛﺘﺐ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻫﺬﻩ ﰲ‬
‫ﳎﻠﺴﻨﺎ ﻣﺴﺎ ًﺀ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻟﻴﻌﻠﻢ ﺃﻓﺮﺍﺩ ﲨﺎﻋﱵ ﺃﻧﻪ ﻛﻤﺎ ﻳﺸـ ‪‬ﻦ ﺑﻌـﺾ‬
‫ﺍﻟﻘﺴﺎﻭﺳﺔ ﺍﻷﻏﺒﻴﺎﺀ ﺍﳌﻌﺎﺻﺮﻭﻥ ﻋﻠﻰ ﺳﲑﺓ ﻧﺒﻴﻨـﺎ ﺍﻷﻛـﺮﻡ ﺻـﻮﻻﺕ‬
‫ﺍﻻﻓﺘﺮﺍﺀ ﻭﺍﻟﺒﻬﺘﺎﻥ‪ ،‬ﻓﻘﺪ ‪‬ﺷﻨ‪‬ﺖ ﺃﺳﻮﺃ ﻣﻨﻬﺎ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ ‪ ،‬ﻟﺪﺭﺟﺔ‬
‫ﳛﻮﻝ ﺍﳊﻴﺎﺀ ﻭﺍﳋﺠﻞ ﺩﻭﻥ ﻛﺘﺎﺑﺘﻬﺎ‪ .‬ﻓﻘﺪ ﺍ‪‬ﺗﻬﻤﺖ ﺃﻣ‪‬ﻪ ﺑﺘﻬﻤﺔ ﻗﺬﺭﺓ ﺟـﺪﺍ‪،‬‬
‫ﺸﺒ‪‬ﻊ"‬
‫ﻭﻛﺬﻟﻚ ﺍﺗ‪‬ﻬﻤﺖ ﺑﻌﺾ ﻣﻦ ﺟﺪﺍﺗﻪ ﲟﻦ ﻓﻴﻬﻦ "ﺛﺎﻣﺎﺭ" ﻭ"ﺭﺍﺣﺎﺏ" ﻭ"‪‬ﺑﹾﺜ ‪‬‬
‫ﺑﺘﻬﻤﺔ ﺍﻟﺰﻧﺎ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﻳﻘﺒﻠﻪ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺃﻳﻀﺎ‪ .‬ﻭﺍﻷﺳﻮﺃ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﺗﻠﻚ‬
‫ﺍﻟﺘﻬﻢ ﺍﻟﱵ ‪‬ﻭﺟ‪‬ﻬﺖ ﺇﱃ ﺳﲑﺓ ﺍﳌﺴﻴﺢ ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﺗﺰﻳﻴﻔﻪ ﻭﺧﺪﺍﻋﻪ ﰲ ﻛﻞ‬
‫ﺷﻲﺀ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﻣﻌﺎﻗﺒﺔ ﺍﷲ ﻟﻪ ﺑﺎﳌﻮﺕ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﲝﺴﺐ ﻭﻋـﺪﻩ ﰲ‬
‫ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﻓﻬﻲ ﻛﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺇﺫﻻﻝ ﻭﺇﻫﺎﻧﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﻣﺴﻠﻢ ﺃﻥ ﻳﻘﺮﺃﻫـﺎ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﻐﺘﺎﻅ ﻋﻔﻮﻳﺎ‪ .‬ﻓﻘﺪ ﺃﻫﲔ ﺍﳌﺴﻴﺢ  ﺑﺸﺪﺓ ﺣﱴ ‪‬ﺣﻄﱠﺖ ﺩﺭﺟﺘﻪ‬
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‫ﻋﻦ ﺩﺭﺟﺔ ﺷﺨﺺ ﻋﺎﺩﻱ ﺃﻳﻀﺎ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌـﻲ ﺃﻥ‬
‫ﲤﻴﻞ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﺁﻣﻨﺖ ﺑﻪ  ﺇﱃ ﺍﻹﻓﺮﺍﻁ ﺭﻭﻳﺪﺍ ﺭﻭﻳﺪﺍ‪ .‬ﻓﻤﺎ ﻛﺎﻥ ﻣﻦ‬
‫ﺍﳌﺘﺤﻤﺴﲔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﳛﺒﻮﻥ ﺍﻟﺸـﺮﻙ ﺳـﻠﻔﺎ ﺃﻥ ﻳﺮﺿـﻮﺍ ﺇﻻ ﺃﻥ‬
‫ﻳﺆﻟﹼـﻬﻮﺍ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻛﺄ‪‬ﻢ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻌﻮﺿﻮﺍ ﺑﺬﻟﻚ ﻫﺠﻤﺎﺕ ﺍﻟﻴﻬﻮﺩ ﺍﻟﱵ‬
‫ﺷﻨ‪‬ﻮﻫﺎ ﻋﻠﻰ ﺍﳌﺴﻴﺢ  ﺑﺸﺪﺓ ﻣﺘﻨﺎﻫﻴﺔ‪.‬‬
‫ﻭﺍﻷﻏﺮﺏ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﱵ ﻳﺮﻳﺪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺃﻥ ﻳﺜﺒﺘـﻮﺍ ‪‬ـﺎ‬
‫ﺃﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ ﻗﺪ ﺣﺎﻭﻝ ﻋﺎﱂ ﻳﻬﻮﺩﻱ ﺃﻥ ﻳ‪‬ﺜﺒﺖ ﻣﻨﻬﺎ ﺑﺄﻧﻪ  ﻛـﺎﻥ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﺇﻧﺴﺎﻧﺎ ﻣﺎﺩﻳﺎ ﻭﻣﻜﺎﺭﺍ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻭﱂ ﺗﻈﻬﺮ ﻣﻨﻪ ﻣﻌﺠﺰﺓ ﻗﻂ ﻭﱂ‬
‫ﺗﺘﺤﻘﻖ ﻟﻪ ﻧﺒﻮﺀﺓ‪ .‬ﰒ ﻳﻘﻮﻝ ﺑﺄﻥ ﻣﺎ ﻳﻘﺎﻝ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﺑـﺄﻥ ﺍﳌﺴـﻴﺢ ﺃﺭﻯ‬
‫ﺕ ﻛﺜﲑﺓ ﻗﺪ ﺛﺒﺖ ﻛﺬﺑﻪ ﻣﻦ ﺍﻷﻧﺎﺟﻴﻞ ﻧﻔﺴﻬﺎ‪ ،‬ﻷﻧﻪ ﻳﺜﺒـﺖ‬ ‫ﺍﻟﻴﻬﻮ ‪‬ﺩ ﻣﻌﺠﺰﺍ ‪‬‬
‫ﻣﻦ ﺷﻬﺎﺩﺓ ﺍﻹﳒﻴﻞ ﺃﻧﻪ ﻛﻠﻤﺎ ﻃﻠﺐ ﻛﺒﺎﺭ ﺍﻟﻘﻮﻡ ﺁﻳﺔ ﻣﻦ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻣـﻦ‬
‫ﻋﺎﺩﺗﻪ ﺇﺯﺍﺀ ﺫﻟﻚ ﺃﻥ ﻳﺸﺘﻤﻬﻢ ﺷﺘﺎﺋﻢ ﺑﺬﻳﺌﺔ ﻭﻳﻘﻮﻝ ﺑﺄ‪‬ﻢ ﻟﻦ ﻳ‪‬ﻌﻄﹶﻮﺍ ﺃﻳﺔ ﺁﻳﺔ‪.‬‬
‫ﰒ ﻳﻘﻮﻝ ﺍﳌﺆﻟﻒ ﺑﺄﻧﻪ ﻟﻮ ﻗﺒﻠﻨﺎ ﺃﻧﻪ ﺷﻔﻰ ﺑﻌﺾ ﺍﳌﺮﺿﻰ ﻓﻬﺬﺍ ﻟﻴﺲ ﺩﻟﻴﻼ ﻳﻔﻴﺪ‬
‫ﺃﻟﻮﻫﻴﺘﻪ‪ ،‬ﻷﻥ ﻣﻌﺎﺭﺿﻴﻪ ﰲ ﺍﻟﺰﻣﻦ ﻧﻔﺴﻪ ﻛﺎﻧﻮﺍ ﺃﻳﻀـﺎ ﻳ‪‬ـﺮﻭﻥ ﺍﳌﻌﺠـﺰﺍﺕ‬
‫ﻧﻔﺴﻬﺎ‪ .‬ﻓﻬﻞ ﻳ‪‬ﻌﻘﻞ ﺃﻥ ﺗﺜﺒﺖ ﺃﻟﻮﻫﻴﺔ ﻳﺴﻮﻉ ﺑﺎﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﺃﺭﻯ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﺍﻵﺧﺮﻭﻥ ﺃﻛﱪ ﻣﻨﻬﺎ؟‬
‫ﻓﺒﺎﺧﺘﺼﺎﺭ‪ ،‬ﳌﺎ ﺃﻫﺎﻥ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﺍﳌﺴﻴﺢ  ﺑﺸﺪﺓ ﻛﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳊﺘﻤﻴﺔ‬
‫ﺃﻥ ﳛﺪﺙ ﺍﻹﻓﺮﺍﻁ ﻣﻘﺎﺑﻞ ﻫﺬﺍ ﺍﻟﺘﻔﺮﻳﻂ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻫﺎﺝ ﺳـﻴﻞ ﺍﻹﻓـﺮﺍﻁ ﰲ‬
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‫ﺍﳌﺴﻴﺤﻴﲔ ﺑﻘﻮﺓ ﻭﺷﺪﺓ‪ ،‬ﻭ‪‬ﺿﻊ ﺃﺳﺎﺱ ﺗﺄﻟﻴﻪ ﺍﳌﺴﻴﺢ ﰲ ﺍﻟﺰﻣﻦ ﻧﻔﺴﻪ‪ .‬ﻫـﺬﺍ‬
‫ﻳ‪‬ﻔﻬﻢ ﺑﺴﻬﻮﻟﺔ ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﻫﺠﻤﺎﺕ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴـﺔ‬
‫ﺃﺧﺮﻯ ﻧﺘﺄﻣﻞ ﰲ ﻣﺒﺎﻟﻐﺎﺕ ﺍﳌﺴﻴﺤﻴﲔ ﻟﻠﺘﺨﻠﺺ ﻣﻨﻬﺎ‪ .‬ﻭﻷﻥ ﻛﺘﺐ ﺍﻟﻴﻬـﻮﺩ‬
‫ﻣﻨﺸﻮﺭﺓ ﺍﻵﻥ‪ ،‬ﻭﻧﺸﺮﻫﺎ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ‪ ،‬ﻭﻃﹸﺒﻌـﺖ‬
‫ﺑﺎﻹﳒﻠﻴﺰﻳﺔ ﺃﻳﻀﺎ؛ ﻓﺈﻥ ﻓﻬﻢ ﺍﳊﻘﻴﻘﺔ ﻗﺪ ﺳﻬﻞ ﻛﺜﲑﺍ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺜﲔ ﻋﻦ ﺍﳊﻖ‬
‫ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ .‬ﺗﺘﻔﻖ ﲨﻴﻊ ﻓ‪‬ﺮﻕ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺃﻧﻪ ﻣﻨﺬ ﺃﻥ ﺃﹸﻋﻄ‪‬ـﻲ ﻣﻮﺳـﻰ‬
‫ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻳﺄﺗﻮﻥ ﺃﻳﻀﺎ ﺑﲔ ﺣﲔ ﻭﺁﺧﺮ‪ ،‬ﱂ ﻳﻌﻠﹼﻢ ﺃﺣﺪ ﺍﻟﺘﺜﻠﻴﺚ ﺑـﻞ‬
‫ﻋﻠﹼﻤﻮﺍ ﺩﺍﺋﻤﺎ ﺃﻥ ﺇﳍﻜﻢ ﺇﻟـﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻏﺎﺋﺐ ﻋﻦ ﺍﻷﻧﻈﺎﺭ‪ .‬ﻳﻘﺪﻡ ﺍﻟﻴﻬﻮﺩ‬
‫ﻋﺬﺭﺍ ﺁﺧﺮ ﺃﻳﻀﺎ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﺍﻟﺘﻤﺲ ﻣﻮﺳﻰ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﺟﺒـﻞ ﺳـﻴﻨﺎﺀ ﺃﻥ‬
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‫ﻳ‪‬ﺮﻳﻪ ﻭﺟﻬﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﷲ‪ :‬ﻟﻦ ﻳﺮﻯ ﻭﺟﻬﻲ ﺃﺣﺪ‪ ،‬ﻛﺎﻥ ﻳﻨﺒﻐـﻲ ﺃﻥ ﻳ‪‬ﺮﻳـﻪ ﺍ ُ‬
‫ﻉ ﻭﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﻫﻮ ﻭﺟﻬﻲ‪.‬‬ ‫ﻳﺴﻮ ‪‬‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻓﻘﺪ ﺃﺭﺍﺩ ﺍﻟﻴﻬﻮﺩ ﺃﻥ ﻳ‪‬ﺜﺒﺘﻮﺍ ﺃﻥ ﺍﳌﺴﻴﺤﻴﺔ ﺩﻳﻦ ﻳﺮﻳﺪ ﺃﻥ ﳝـﺰﻕ‬
‫ﻭﺛﻴﻘﺔ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺃﺧﺘﺎﻡ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﺎ‪ ،‬ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﺄﺻـﻞ‬
‫ﺍﻟﺘﻮﺣﻴ ‪‬ﺪ ﺍﻟﺬﻱ ﻫﻮ ﻣﺒﺪﺃ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻷﺳﺎﺳﻲ‪.‬‬
‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺮﻭ‪‬ﺟﻮﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺪﻋـﺔ ﺷـﻨﻴﻌﺔ‬
‫ﺑﺘﻘﺪﳝﻬﻢ ﺇﻟـﻬﺎ ﻻ ﻳﻨﺴﺠﻢ ﺗﻌﻠﻴﻤﻪ ﻋﻦ ﺍﷲ ﻣﻊ ﺗﻌﻠﻴﻢ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻻ ﻣﻊ ﺗﻌﻠﻴﻢ‬
‫ﺍﻟﻘﺮﺁﻥ ﻗﻂ‪ .‬ﻭﻻ ﻳﺒﺎﻟﻮﻥ ﺑﺄﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﻌﺘﻘﺪ ﺍﳉﺪﻳﺪ ﳜﺎﻟﻒ ﺍﻟﺘـﻮﺭﺍﺓ‬
‫ﻭﺻﺤﻒ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﻳ‪‬ﺜﺒ‪‬ﺖ ﻭﺟﻮﺩ‪‬ﻩ ﺑﻮﺍﺳﻄﺔ‬
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‫ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﻷﻗﻞ‪ .‬ﺑﻞ ﺍﳊﻖ ﺃ‪‬ﻢ ﻏﺎﻓﻠﻮﻥ ﲤﺎﻣﺎ ﻋﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻌﻘﻞ ﺃﻳﻀﺎ‬
‫ﻭﻛﺄﻧﻪ ﻻ ﺳﻴﻄﺮﺓ ﻻﺳﺘﺪﻻﻝ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺍﳌﺬﻫﺐ ﻗﻂ‪ .‬ﺑﻞ ﻻ ﳛﻖ ﻟﻠﻌﻘـﻞ‬
‫ﲝﺴﺐ ﺭﺃﻳﻬﻢ ﺃﻥ ﻳ‪‬ﺪﱄ ﺑﺸﻬﺎﺩﺗﻪ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻮﺣﻴـﺪ ﻭﺍﻟﺘﺜﻠﻴـﺚ‪ .‬ﺇ‪‬ـﻢ‬
‫ﻣﺘﻌﻮﺩﻭﻥ ﻛﺜﲑﺍ ﻋﻠﻰ ﺍﻟﻨﻘﺪ ﻭﺍﻟﻄﻌﻦ ﰲ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻐﺮﻳﺐ ﰲ ﺍﻷﻣﺮ‬
‫ﺃ‪‬ﻢ ﻻ ﳝﻌﻨﻮﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻗﻂ‪ .‬ﻛﺎﻥ ﻣﻦ ﻭﺍﺟﺒﻬﻢ ﺃﻥ ﻳ‪‬ﺜﺒﺘـﻮﺍ ﺃﻭﻻ‬
‫ﺃﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ ‪-‬ﺍﻟﱵ ﺗﻜﺬﹼ‪‬ﺎ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻌﻘﻞ‪ -‬ﰒ ﻳﺮﻛﺰﻭﺍ ﻋﻠـﻰ‬
‫ﺍﻟﻜﻔﺎﺭﺓ ﻭﺍﻟﻨﺠﺎﺓ ﻭﻏﲑﳘﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺍﺧﺘﻠﻘﻮﻫﺎ ﺑﺄﻧﻔﺴﻬﻢ‪ .‬ﻭﻟﻜﻨﻬﻢ ﱂ‬
‫ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ ﺑﻞ ﺧﺎﺿﻮﺍ ﰲ ﺃﻣﻮﺭ ﺳﺨﻴﻔﺔ ﻣﻌﺮﺿﲔ ﻋﻦ ﺃﺳﺎﺱ ﻣﻌﺘﻘـﺪﻫﻢ‬
‫ﺍﳊﻘﻴﻘﻲ‪ .‬ﻭﻟﻜﻨﲏ ﺃﺭﻳﺪ ﺍﻟﻘﻮﻝ ﺃﻳﻀﺎ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﺑﺄﻥ ﰲ ﺃﻋﻤﺎﻕ ﻫـﺬﺍ‬
‫ﺍﳋﻄﺄ ﻫﻨﺎﻙ ﺣﻘﻴﻘﺔ ﺧﺎﻓﻴﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﻗﺪ ‪‬ﺳﻮ‪‬ﺩ ﻭﺟﻬﻬﺎ ﲝﻮﺍﺷـﻲ ﺍﻷﻭﻫـﺎﻡ‬
‫ﺍﻟﺴﺨﻴﻔﺔ ﲝﻴﺚ ﺗﺘﺮﺍﺀﻯ ﺍﻵﻥ ﺻﻮﺭﺓ ﺑﺸﻌﺔ ﻭﳐﻴﻔﺔ ﺑﺪﻻ ﻣﻦ ﲨﺎﳍﺎ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻣﻊ ﺫﻟﻚ ﻳﻮﺟﺪ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻟﺴﺤﺐ ﺍﻟﺴﻮﺩﺍﺀ ﳌﻌﺎﻥ ﺑﺮﻕ ﺍﻟﺼﺪﻕ ﺍﳊﻘﻴﻘﻲ‬
‫ﺍﻟﺬﻱ ﻣﺎﺯﺍﻝ ﻳ‪‬ﺸﻌﺮ ﺑﺼﻴﺼﻪ ﺍﳋﺎﻓﺖ ﰲ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﻬﻠـﻚ‪ ،‬ﺃﻱ ﺗﺄﻟﻴـﻪ‬
‫ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻳﺜﺒﺖ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺻﻮﺭﺗﻪ‬
‫ﻭﺃﻭﺩﻋﻪ ﻧﻮﺭﻩ ﻭﻧﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﺒﲔ ﻣﻦ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ‬
‫ﺃﻳﻀﺎ‪ .‬ﺇﺫﹰﺍ‪ ،‬ﻻ ﻳﻔﻮﻕ ﻣﻮﺍﻫﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻓﻄﺮﺗﻪ ﺃﻥ ﻳ‪‬ﻨـﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠـﻰ‬
‫ﻗﻠﺐ ﻋﺒﺪﻩ ﺍﻟﻨﻘ ‪‬ﻲ ﻧﺰﻭﻻ ﺟﻼﻟﻴﺎ ﲝﻴﺚ ﺗ‪‬ﻨﺼﺐ ﺧﻴﻤﺔ ﻋﻈﻤﺘﻪ  ﰲ ﻗﻠـﺐ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺃﻥ ﺗﻨﺸﺄ ﺑﲔ ﺍﷲ ﻭﻋﺒﺪﻩ ﻋﻼﻗﺔ ﻣﺘﻴﻨﺔ‪ ،‬ﻛﻤﺎ ﳛﺪﺙ ﻋﻨﺪﻣﺎ ﻳﻮﺿﻊ‬
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‫ﺍﳊﺪﻳﺪ ﰲ ﻧﺎﺭ ﻣﻀﻄﺮﻣﺔ ﻓﻴﺒﺪﻭ ﰲ ﺍﻟﻈﺎﻫﺮ ﻛﺄﻧﻪ ﺻﺎﺭ ﻧﺎﺭﺍ ﻭﻟﻜﻨﻪ ﺣﺪﻳﺪ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﻭﻟﻴﺲ ﻧﺎﺭﺍ‪ .‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﺗﻘﻮﻡ ﻋﻼﻗﺔ ﳏﱯ ﺍﷲ ﺍﻟﻜﺎﻣﻠﲔ ﻣﻌـﻪ‬
‫ ﻓﻴﺸﻌﺮﻭﻥ ﺑﺪﺍﺧﻠﻬﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻧﺰﻝ ﻓـﻴﻬﻢ‪ .‬ﻭﰲ ﻛـﺜﲑ ﻣـﻦ‬
‫ﺍﻷﺣﻴﺎﻥ ﲡﺮﻱ ﻋﻠﻰ ﻟﺴﺎﻥ ﺑﻌﺾ ﺍﻟﻨـﺎﺱ ﰲ ﺣﺎﻟـﺔ ﺍﻻﲢـﺎﺩ ﻣﻌـﻪ ‬
‫ﺕ ﺃﻳﻀﺎ‪ ،‬ﲟﻌﲎ ﺃ‪‬ﻢ ﻳﺬﻛﺮﻭﻥ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺑﺎﷲ ﺑﺄﺳﻠﻮﺏ ﻳﻨﺨﺪﻉ‬ ‫ﺍﻟﺸﻄﺤﺎ ‪‬‬
‫ﺑﻪ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻭﻳﺰﻋﻤﻮﻥ ﻛﺄ‪‬ﻢ ﻳﺪ‪‬ﻋﻮﻥ ﺍﻷﻟﻮﻫﻴﺔ‪ .‬ﻭﺗﻮﺟﺪ ﻛﻠﻤﺎﺕ ﻣـﻦ‬
‫ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﰲ ﲨﻴﻊ ﺍﻟﻜﺘﺐ ﺍﻹﳍﻴﺔ ﺗﻘﺮﻳﺒﺎ‪.‬‬

‫ﺃﻗﻮﺍﻝ ﺍﻟﻨﺒﻲ ﻭﺃﻓﻌﺎﻟﻪ‬

‫ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻗﺪ ‪‬ﻋ ‪‬ﺪ ﻗﻮﻝ ﻧﺒﻴﻨﺎ ﺍﻷﻛﺮﻡ ﻭﻓﻌﻠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬
‫ﻗﻮ ﹶﻝ ﺍﷲ ﻭﻓﻌﻠﻪ‪ .‬ﻓﻤﺜﻼ ﻗﺪ ﻭﺭﺩ ﻋﻦ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪  :‬ﻭﻣ‪‬ﺎ ‪‬ﻳ‪‬ﻨ ‪‬ﻄ ‪‬ﻖ ﻋ‪‬ـ ﹺﻦ‬
‫ﺍﹾﻟ ‪‬ﻬﻮ‪‬ﻯ * ﹺﺇ ﹾﻥ ‪‬ﻫ ‪‬ﻮ ﹺﺇﻟﱠﺎ ‪‬ﻭ ‪‬ﺣ ‪‬ﻲ ﻳ‪‬ﻮﺣ‪‬ﻰ‪ .١‬ﺍﻧﻈﺮﻭﺍ ﺍﻵﻥ ﺃﻧﻪ ﻳﺜﺒﺖ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫ﺃﻥ ﲨﻴﻊ ﺃﻗﻮﺍﻝ ﺍﻟﻨﱯ ﻫﻲ ﺃﻗﻮﺍﻝ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻣﻘﺎﺑﻞ ﺫﻟﻚ ﻫﻨـﺎﻙ ﺁﻳـﺔ‬
‫ﺃﺧﺮﻯ ﻳﺜﺒﺖ ﻣﻨﻬﺎ ﺃﻥ ﺃﻓﻌﺎﻟﻪ ﺃﻳﻀﺎ ﻫﻲ ﺃﻓﻌﺎﻝ ﺍﷲ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪  :‬ﻭﻣ‪‬ﺎ‬
‫ﷲ ‪‬ﺭﻣ‪‬ﻰ‪ .٢‬ﻓﺜﺒﺖ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺃﻓﻌﺎﻝ ﺍﻟﻨﱯ‬ ‫ﺖ ‪‬ﻭﹶﻟ ‪‬ﻜ ‪‬ﻦ ﺍ َ‬
‫ﺖ ﹺﺇ ﹾﺫ ‪‬ﺭ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫‪‬ﺭ ‪‬ﻣ‪‬ﻴ ‪‬‬
‫ ﺃﻳﻀﺎ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺃﻗﻮﺍﻝ ﺍﻟﻨﱯ ﻭﺃﻓﻌﺎﻟﻪ ﲟﻨــﺰﻟﺔ‬

‫‪ ١‬ﺍﻟﻨﺠﻢ‪٥ ،٤ :‬‬
‫‪ ٢‬ﺍﻷﻧﻔﺎﻝ ‪١٨ :‬‬
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‫ﺃﻗﻮﺍﻝ ﺍﷲ ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻓﻤﺎ ﺍﻟﻨﺘﻴﺠﺔ ﺇﻻ ﺃﻧﻪ ﻫﻮ ﺍﳌﻈﻬﺮ ﺍﻷﰎ ﻟﺬﺍﺕ ﺍﻟﺒـﺎﺭﺉ‬
‫ﺗﻌﺎﱃ؟ ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳ ‪‬ﻌﺪ‪‬ﻩ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻌﻘﻼﺀ ﺇﻟـﻬﺎ ﻭﻻ ﻳ ‪‬ﻌﺪ‪‬ﻭﻧﻪ ﺃﻗﻨﻮﻡ‬
‫ﺍﻷﻟﻮﻫﻴﺔ ﻣﺜﻞ ﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﻣﻊ ﺃﻥ ﻫﻨﺎﻙ ﺇﺛﺒﺎﺗﺎ ﻋﻤﻠﻴﺎ ﺃﻳﻀﺎ ﲝﻘﻪ ﻭﻫﻮ ﺃﻥ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻛﻤﺎ ﻳﻐﺎﺭ ﻟﻨﻔﺴﻪ‪ ،‬ﻛﺬﻟﻚ ﲤﺎﻣﺎ ﻳﻐﺎﺭ ﻟﻪ ‪ .‬ﻭﺍﻟﺬﻳﻦ ﺁﺫﻭﺍ ﺍﻟـﻨﱯ ‬
‫ﻭﺳﻔﻜﻮﺍ ﺍﻟﺪﻣﺎﺀ ﺑﻐﲑ ﺣﻖ ﺃﻭ ﺃﺧﺮﺟﻮﻩ ﻣﻦ ﻭﻃﻨﻪ‪ ،‬ﻣﺎ ﺃﻣﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﱯ‬
‫ ﻣﺎ ﱂ ﻳ‪‬ﺬﻗﻬﻢ ﻋﺬﺍﺑﺎ ﺷﺪﻳﺪﺍ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺣـﺎﻟﻔﻮﻩ ﺃﺟﻠﺴـﻬﻢ ﻋﻠـﻰ‬
‫ﺍﻟﻌﺮﻭﺵ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﻘﺎﺭﻥ ﻭﻗﺎﺋﻊ ﺍﻟﻨﱯ ﻣﻊ ﻭﻗﺎﺋﻊ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻧﻀـﻄﺮ‬
‫ﺇﱃ ﺍﻹﻗﺮﺍﺭ ﺑﺄﻥ ﺍﷲ  ﱂ ﻳﺆﻳﺪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺗﺄﻳﻴﺪﺍ ﻋﻤﻠﻴﺎ ﺑـﻞ ﻋﻠـﻰ‬
‫ﺍﻟﻌﻜﺲ ﻣﻦ ﺫﻟﻚ ﻇﻞ ﻳﺆﻳﺪ ﺍﻟﻴﻬﻮﺩ ﺣﱴ ﻋﻠﹼﻘﻮﻩ ﻋﻠﻰ ﺍﻟﺼـﻠﻴﺐ ﻭﺃﻫـﺎﻧﻮﻩ‬
‫ﺑﺸﺪﺓ‪.‬‬
‫ﺣﲔ ﺃﺭﺍﺩ ﺧﺴﺮﻭ ﺑﺮﻭﻳﺰ ﻗﺘ ﹶﻞ ﺍﻟﻨﱯ ﻗﹸﺘﻞ ﻫﻮ ﰲ ﻏﻀﻮﻥ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺻﺪﺭ ﻗﺮﺍﺭ ﺍﻋﺘﻘﺎﻝ ﺍﳌﺴﻴﺢ ﻧﺘﻴﺠﺔ ﻭﺷ‪‬ﻲ ﺍﻟﻴﻬﻮﺩ ﻓﻘﺪ ﺍﻋﺘﻘﻠـﻪ‬
‫ﺷﺮﻃﻴﺎﻥ ﻓﻘﻂ ﺧﻼﻝ ﺛﻼﺙ ﺳﺎﻋﺎﺕ ﻭﺃﻭﺩﻋﻮﻩ ﺍﻟﺴﺠﻦ‪ .‬ﺍﻵﻥ‪ ،‬ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻬﻢ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺣﺎﻟﻒ ﺍﳌﺴﻴﺢ ﺷﻲﺀ ﻣﻦ ﺟـﻼﻝ ﺍﷲ؛ ﺇﺫ ﱂ‬
‫‪‬ﻳﺴ‪‬ﻠﻢ ﻣﻦ ﺍﻻﻋﺘﻘﺎﻝ ﺭﻏﻢ ﺩﻋﺎﺋﻪ ﻃﻮﻝ ﺍﻟﻠﻴﻞ‪.‬‬
‫ﰒ ﻧﺮﻯ ﻛﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻨﺪ ﺑﻴﺖ ﺍﻟﻨﱯ ﻟﻠﻬﺠﻮﻡ ﻋﻠﻴﻪ ﺑﻐﻴﺔ‬
‫ﻗﺘﻠﻪ ﻭﺣﺎﺻﺮﻭﺍ ﺑﻴﺘﻪ ﻭﻟﻜﻨﻬﻢ ﺧﺎﺑﻮﺍ ﻭﺧﺴﺮﻭﺍ ﻣﻊ ﳏﺎﻭﻻ‪‬ﻢ ﺍﻟﺸﺪﻳﺪﺓ ﻭﺃﹸﻧﻘ‪‬ﺬ‬
‫ ﺑﻔﻀﻞ ﺍﷲ ﺩﻭﻥ ﺃﻥ ﻳﺪﻋﻮ ﻃﻮﻝ ﺍﻟﻠﻴﻞ ﻣﺜﻞ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ‬
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‫ﺑﲔ ﲨﻌﻬﻢ ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﰲ ﻭﺿﺢ ﺍﻟﻨﻬﺎﺭ ﻭﱂ ﻳﺮﻩ ﺃﺣﺪ‪ .‬ﺃﻣﺎ ﺩﻋﺎﺀ ﺍﳌﺴـﻴﺢ‬
‫ﺍﻷﻟﻴﻢ‪" :‬ﺇﻳﻠﻲ ﺇﻳﻠﻲ ﱂ ﺷﺒﻘﺘﲏ" ﺍﻟﺬﻱ ﻳﺴﺨﺮ ﻣﻨﻪ ﺍﻟﻴﻬـﻮﺩ ﺇﱃ ﺍﻵﻥ‪ ،‬ﻓﻘـﺪ‬
‫ﺭ‪‬ﻓﺾ ﲤﺎﻣﺎ ﻭﻛﺎﻧﺖ ﻧﺘﻴﺠﺘﻪ ﻫﻮ ﺻﻠﺒﻪ ﺑﺎﻋﺘﺮﺍﻑ ﺍﳌﺴﻴﺤﻴﲔ‪.‬‬
‫ﻫﺬﻩ ﻛﺎﻧﺖ ﻣﻌﺎﻣﻠﺔ ﺍﷲ ﻣﻊ ﺍﳌﺴﻴﺢ ‪ ،‬ﻭﻻ ﲣﺘﻠﻒ ﻭﻗﺎﺋﻊ ﺍﳊﻮﺍﺭﻳﲔ‬
‫ﺃﻳﻀﺎ ﻋﻨﻬﺎ ﻛﺜﲑﺍ‪ ،‬ﺇﺫ ﻗﺪ ﻭﻋﺪﻫﻢ ﺍﳌﺴﻴﺢ ﺑﺄﻧﻪ ﺳﻴﻌﻮﺩ ﻭﻫﻢ ﺃﺣﻴﺎﺀ‪ .‬ﺍﻧﻈﺮﻭﺍ‬
‫ﺍﻵﻥ ﻛﻴﻒ ﺛﺒﺖ ﺑﻄﻼﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺇﺫ ﻗﺪ ﺃﻭﺷﻜﺖ ﺃﻟﻔﺎ ﺳـﻨﺔ ﻋﻠـﻰ‬
‫ﻱ ﺃﺛﺮ‪ .‬ﻭﻗﺪ ﻣﺎﺕ ﺍﳌﻨﺘﻈﺮﻭﻥ ﲨﻴﻌﺎ ﻭﻳﺴﺨﺮ ﻣﻨﻬﻢ‬ ‫ﺍﻻﻧﺘﻬﺎﺀ ﻭﻻ ﻳﻮﺟﺪ ‪‬ﻴﺌﻪ ﺃ ‪‬‬
‫ﺍﻟﻴﻬﻮﺩ ﺩﺍﺋﻤﺎ ﺳﺎﺋﻠﲔ‪ :‬ﺃﻳﻦ ﻋﺎﺩ ﻣﻌﻠﹼﻤﻜﻢ؟ ﻭﻭﺍﺟﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻣـﻦ ﻫـﺬﺍ‬
‫ﺍﻟﺴﺆﺍﻝ ﺧﺠﻼ ﺩﺍﺋﻤﺎ ﻭﱂ ﻳﻄﻴﻘﻮﺍ ﺟﻮﺍﺑﺎ‪ .‬ﻗﺪ ﻭ‪‬ﻋﺪﻭﺍ ﺑﺎﺛﲏ ﻋﺸﺮ ﻛﺮﺳـﻴﺎ؛‬
‫ﻭﻟﻜﻦ ﺍﺭﺗﺪ‪ ‬ﺃﺣﺪ ﺍﳊﻮﺍﺭﻳﲔ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺗﺼﺮﻑ ﻛﺎﳌﺮﺗـﺪﻳﻦ‬
‫ﺱ ﻓﻘﻂ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ ﻛﺎﻧﺖ ﺗﺘﻀـﻤﻦ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺑﺬﻟﻚ ﺑﻘﻲ ﻋﺸﺮﺓ ﻛﺮﺍ ﹴ‬
‫ﻭﻋﺪﺍ ﺑﺎﺛﲏ ﻋﺸﺮ ﻛﺮﺳﻴﺎ‪ .‬ﺃﻣﺎ ﻧﺒﻴﻨﺎ ﺍﻷﻛﺮﻡ ﻓﻘﺪ ﻭﻋﺪ ﺃﺻﺤﺎﺑﻪ ﺑﺮﻓﻌﻬﻢ‬
‫ﺇﱃ ﺍﻟﻌﺮﻭﺵ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﻌﺘﺮﻑ ﻣﻌﺎﺭﺿﻮﻧﺎ ﺃﻳﻀﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﻗﺪ ﲢﻘﻖ‪.‬‬
‫ﻓﺎﳊﺎﺻﻞ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﰲ ﺗﻌﻠﻴﻢ ﺍﳌﺴﻴﺢ ﻛﻠﻤﺎﺕ ﻧﺎﺩﺭﺓ ﻭﻋﺠﻴﺒﺔ ﻣـﻦ‬
‫ﺷﺄ‪‬ﺎ ﺃﻥ ﺗﺆﺩﻱ ﺇﱃ ﺗﺄﻟﻴﻬﻪ‪ ،‬ﻷﻥ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺍﻟﻨﻮﻉ ﻧﻔﺴﻪ ﺟﺎﺀﺕ ﲝـﻖ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀﺎ ﺑﻜﺜﺮﺓ‪ .‬ﻓﻤﺜﻼ ﺃﹸﻃﻠﻖ ﻋﻠﻰ ﺁﺩﻡ "ﺍﺑـﻦ ﺍﷲ"‪ ،‬ﻭﻗﻴـﻞ‬
‫ﻹﺳﺮﺍﺋﻴﻞ ﺃﻳﻀﺎ "ﺍﺑﻦ ﺍﷲ" ﺑﻞ ﻭﺭﺩ ﺃﻳﻀﺎ ﺑﺄﻧﻜﻢ ﻛﻠﻜﻢ ﺁﻟـﻬﺔ‪ .‬ﻭﻟﻜﻦ ﻫﻞ‬
‫ﳚﻮﺯ ﺍﻻﺳﺘﻨﺘﺎﺝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺃﻥ ﺍﻟﺬﻳﻦ ﺍﺳﺘ‪‬ﺨﺪﻣﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤـﺎﺕ‬
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‫ﲝﻘﻬﻢ ﻫﻢ ﺁﻟـﻬﺔ ﺃﻭ ﺃﺑﻨﺎﺀ ﺍﷲ ﰲ ﺍﳊﻘﻴﻘﺔ؟ ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﺍﳌﺴـﻴﺢ ﺃﻳﻀـﺎ‬
‫ﻛﻠﻤﺎﺕ ﻣﺜﻠﻬﺎ!‬

‫ﻇﻬﻮﺭ ﺍﻟﻤﺴﻴﺢ ﺍﻟﻤﻮﻋﻮﺩ‬

‫ﻓﺄﻗﻮﻝ ﺑﺄﺳﻒ ﺷﺪﻳﺪ ﺑﺄ‪‬ﻢ ﻗﺪ ﺟﻌﻠﻮﺍ ﰲ ﺣﻖ ﺍﳌﺴﻴﺢ  ﻣﻦ ﺍﳊﺒـﺔ‬

‫ﻗﺒﺔ ﺑﻐﲑ ﺣﻖ‪ .‬ﺃﻧﺎ ﺃﻳﻀﺎ ﺃﺗﻠﻘﻰ ﺇﳍﺎﻣﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻳﻜﻠﹼﻤﲏ  ﻣﻨﺬ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻋﺸﺮﻳﻦ ﻋﺎﻣﺎ‪ ،‬ﻭﻗﺪ ﻇﻬﺮﺕ ﻗﺮﺍﺑﺔ ‪ ١٥٠‬ﺁﻳﺔ‪ .‬ﺃﻗﻮﻝ ﺣﻠﻔﺎ ﺑـﺎﷲ ﺑـﺄﻥ‬
‫ﺍﻷﻣﻮﺍﺕ ﺍﻟﺬﻳﻦ ﻇﻠﻮﺍ ﳛﻴ‪‬ﻮﻥ ﲝﺴﺐ ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﹸﺣﻴ‪‬ﻮﺍ ﻋﻠﻰ ﻳـﺪﻱ‬
‫ﺃﻳﻀﺎ‪ .‬ﻛﺬﻟﻚ ﺃﻗﻮﻝ ﺣﻠﻔﺎ ﺑﺎﷲ ﺑﺄﻧﻪ ﻗﺪ ﺍﺳﺘ‪‬ﺠﻴﺐ ﱄ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓ ﺁﻻﻑ‬
‫ﺩﻋﺎﺀ‪ .‬ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﲝﻖ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﺗ‪‬ﺴـﺘﻨﺒ‪‬ﻂ‬
‫ﻣﻨﻬﺎ ﺃﻟﻮﻫﻴﺘﻪ ﻗﺪ ﻭﺭﺩ ﲝﻘﻲ ﰲ ﻛﻼﻡ ﺍﷲ ﻣﺎ ﻫﻮ ﺃﻋﻠﻰ ﻣﻨﻬﺎ ﺑﻜﺜﲑ‪ .‬ﻭﻗـﺪ‬
‫ﻧﺸﺮﺕ‪ ‬ﺃﻳﻀﺎ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﻛﺘﱯ‪ .‬ﻟﻘﺪ ﲰـﺎﱐ ﺍﷲ ﺁﺩﻡ‪ ،‬ﻭﲰـﺎﱐ ﺍﷲ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﲰﺎﱐ ﺍﷲ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻭﺃﺧﱪﱐ ﺑﺄﻥ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﺧﻼ ﰲ‬
‫ﺍﻧﺘﻈﺎﺭﻩ ﺍﻷﻧﺒﻴﺎﺀ ﲨﻴﻌﺎ ﻫﻮ ﺃﻧﺖ‪ .‬ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﻻ ﺃﻗﻮﻝ ﺑﺄﱐ ﺇﻟﻪ‪ ،‬ﺃﻭ ﺍﺑﻦ‬
‫ﺇﻟﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﻗﺪ ﺟﺎﺀﺕ ﰲ ﻛﻼﻡ ﺍﷲ ﲝﻘﻲ ﻛﻠﻤﺎﺕ ﻛﺜﲑﺓ ﳝﻜﻦ ﺑﻨﺎﺀ ﻋﻠﻴﻬـﺎ‬
‫ﺃﻥ ﹸﺃﲰ‪‬ﻰ ﺇﻟـ ‪‬ﻬﺎ ﺑﺴﻬﻮﻟﺔ ﺃﻛﱪ ﻣﻘﺎﺭﻧﺔ ﺑﺎﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‪ .‬ﻭﻟﻜﲏ ﺃﻋﺮﻑ ﺃﻥ‬
‫ﻫﺬﺍ ﻛﻔﺮ‪ ،‬ﻟﺬﺍ ﺇﻧﲏ ﺃﺳﺘﻐﺮﺏ ﺃﻛﺜﺮ ﻣﻦ ﺃﻱ ﻭﺍﺣﺪ ﰲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻭﺃﺗﺴﺎﺀﻝ‪:‬‬
‫ﺃﻳﺔ ﺃﻓﻀﻠﻴﺔ ﻭ‪‬ﺟﺪﺕ ﰲ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﺣﱴ ﺍﺗ‪‬ﺨﺬ ﺇﻟـﻬﺎ ﺑﺴﺒﺒﻬﺎ؟ ﻫـﻞ‬
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‫ﻛﺎﻧﺖ ﻟﻪ ﻣﻌﺠﺰﺍﺕ ﻏﲑ ﻋﺎﺩﻳﺔ؟ ﺑﻴﻨﻤﺎ ﺃﺭﻯ ﺃﻥ ﻣﻌﺠﺰﺍﺕ ﺃﻛﱪ ﻣﻨﻬﺎ ﺗﻈﻬﺮ‬

‫ﻋﻠﻰ ﻳﺪﻱ‪ .‬ﺃﻭ ﻫﻞ ﻛﺎﻧﺖ ﻧﺒﻮﺀﺍﺗﻪ ﺃﻓﻀﻞ ﻭﺃﻋﻠﻰ؟ ﻭﺳﻴﻜﻮﻥ ﻗﻮﱄ ﻣﻨﺎﻗﻀـﺎ‬
‫ﻟﻠﺤﻘﻴﻘﺔ ﺇﻥ ﱂ ﺃﻋﺘﺮﻑ ﺑﺄﻥ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﱵ ﺃﹸﻋﻄ‪‬ﻴﺘ‪‬ﻬﺎ ﺃﻋﻠﻰ ﺑﻜﺜﲑ ﳑﺎ ﺃﹸﻋﻄ‪‬ﻴـﻪ‬
‫ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‪ .‬ﻫﻞ ﱄ ﺃﻥ ﺃﻗﻮﻝ ﺑﺄﻧﻪ ﻗﺪ ﻭﺭﺩﺕ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﲝﻖ ﺍﳌﺴﻴﺢ‬
‫ﺍﺑﻦ ﻣﺮﱘ ﻛﻠﻤﺎﺕ ﺃﻋﻠﻰ ﻭﺃﻓﻀﻞ ﻭﺑﺴﺒﺒﻬﺎ ﻳﻀﻄﺮ ﺍﳌﺮﺀ ﺇﱃ ﺍﲣﺎﺫﻩ ﺇﻟــﻬﺎ؟‬
‫ﻭﻟﻜﲏ ﺃﻗﻮﻝ ﺣﻠﻔﺎ ﺑﺎﷲ ‪-‬ﺍﻟﺬﻱ ﺍﳊﻠﻒ ﺍﻟﻜﺎﺫﺏ ﺑﺎﲰﻪ ﻣـﺪﻋﺎﺓ ﻟﻠﻌﻨـﺔ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﱮ‪ -‬ﺑﺄﻥ ﻛﻠﻤﺎﺕ ﺍﷲ ﺍﻟﱵ ﻭﺭﺩﺕ ﲝﻘﻲ ﺃﻧﺎ‪ ،‬ﻭﺃﻗﻮﻝ ﺣﻠﻔﺎ ﺑﺎﷲ‬
‫ﻣﺮﺓ ﺛﺎﻧﻴﺔ ﺑﺄ‪‬ﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺍﳋﺎﻟﺼﺔ ﻭﻟﻴﺴﺖ ﳏﺮ‪‬ﻓﺔ ﻭﻣﺒﺪ‪‬ﻟﺔ ﻭﻣ ‪‬ﻐﻴ‪‬ﺮﺓ ﻣﺜـﻞ‬
‫ﺍﻷﻧﺎﺟﻴﻞ‪ ،‬ﺇﳕﺎ ﻫﻲ ﺃﻛﱪ ﺷﺄﻧﺎ ﺑﻜﺜﲑ ﳑﺎ ﻳﺴﺘﺨﺮﺟﻪ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻣﻦ ﺍﻷﻧﺎﺟﻴﻞ‬
‫ﲝﻖ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‪ .‬ﻭﻟﻜﻦ ﻫﻞ ﳚﻮﺯ ﱄ ﺃﻥ ﺃﺩ‪‬ﻋﻲ ﺍﻷﻟﻮﻫﻴﺔ ﺃﻭ ﺑﻨﻮﺓ ﺍﷲ؟‬
‫ﻓﻌﻠﻰ ﻏﺮﺍﺭ ﺫﻟﻚ ﳚﺐ ﺃﻥ ﺗﻌﻠﻤﻮﺍ ﻳﻘﻴﻨﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﺃﻳﻀـﺎ ﻟـﻴﺲ‬
‫ﺇﻟـﻬﺎ ﻭﻻ ﺍﺑﻦ ﺇﻟﻪ‪ .‬ﺃﻧﺎ ﻣﺴﻴﺢ ﳏﻤﺪﻱ ﻭﻛﺎﻥ ﻫﻮ ﻣﺴﻴﺤﺎ ﻣﻮﺳﻮﻳﺎ‪ .‬ﻭﻛﺎﻥ‬
‫ﻣﻘﺪ‪‬ﺭﺍ ﰲ ﻗﺪﺭ ﺍﷲ ﺃﻥ ﻳﺄﰐ ﺍﳌﺴﻴﺢ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻟﱵ ﺑﺪﺃﺕ‬
‫ﺷﺮﻳﻌﺘﻬﺎ ﻣﻦ ﻣﻮﺳﻰ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺪ‪‬ﺭ ﻣﻘﺎﺑﻞ ﺫﻟﻚ ﺃﻥ ﻳﺄﰐ ﺍﳌﺴﻴﺢ ﰲ ‪‬ﺎﻳـﺔ‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻹﲰﺎﻋﻴﻠﻴﺔ ﺃﻳﻀﺎ ﺍﻟﱵ ﺑﺪﺃﺕ ﺷﺮﻳﻌﺘﻬﺎ ﻣﻦ ﳏﻤﺪ ﺍﳌﺼـﻄﻔﻰ ‪،‬‬
‫ﻓﻜﺎﻥ ﻛﺬﻟﻚ‪ .‬ﻟﻘﺪ ﺟﺎﺀ ﻋﺒﺪ ﺍﷲ ﻣﻮﺳﻰ ﺑﺸﺮﻳﻌﺔ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﰲ‬
‫ﻋﻠﻢ ﺍﷲ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺳﻴﺘﺮﻛﻮﻥ ﺣﻘﺎﺋﻖ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺃﺳﺮﺍﺭﻫﺎ ﰲ ﺍﻟﻘـﺮﻥ‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺗﻘﺮﻳﺒﺎ ﺑﻌﺪ ﻣﻮﺳﻰ ﻭﺳﺘﺘﺪﻫﻮﺭ ﺣﺎﻟﺘﻬﻢ ﺍﻷﺧﻼﻗﻴﺔ ﺃﻳﻀﺎ‪ ،‬ﻟـﺬﺍ‬
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‫ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺑﻌﺪ ﻣﻮﺳﻰ  ﰲ‬
‫ﺑﻠﺪ ﱂ ﺗﻌﺪ ﻓﻴﻪ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻗﺎﺋﻤﺔ‪ .‬ﻓﻌﻨﺪﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺜﻴﻞ ﻣﻮﺳﻰ‪ ،‬ﺃﻱ‬
‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ‪ ،‬ﲝﺴﺐ ﻭﻋﺪ ﺍﻟﺘﻮﺭﺍﺓ ﰲ ﺳ‪‬ﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ‪ ،‬ﺧﻠﻖ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺑﻌﺪﻩ ﺃﻳﻀﺎ ﻣﺴﻴﺤﺎ ﻋﻠﻰ ﻏـﺮﺍﺭ ﺍﳌﺴـﻴﺢ‬
‫ﺍﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺃﻧﺎ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﻣﺜﻴﻞ ﻣﻮﺳﻰ ﺃﻓﻀﻞ ﻣﻨـﻪ ﰲ ﺃﻣـﻮﺭ ﻛـﺜﲑﺓ‪،‬‬
‫ﻛﺬﻟﻚ ﻣﺜﻴﻞ ﻋﻴﺴﻰ ﺃﻳﻀﺎ ﺃﻓﻀﻞ ﻣﻨﻪ ﰲ ﺃﻣﻮﺭ ﻛﺜﲑﺓ‪ ،‬ﻭﻫﺬﻩ ﺃﻓﻀﻠﻴﺔ ﺟﺰﺋﻴﺔ‬
‫ﻳﻌﻄﻴﻬﺎ ﺍﷲ ﻣﻦ ﻳﺸﺎﺀ‪.‬‬

‫ﻛﻴﻒ ﺗﺘﺤﻘﻖ ﺍﻟﻌﺼﻤﺔ؟‬

‫ﺃﺭﻯ ﺃﻥ ﻣﺴﺄﻟﺔ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﻳﻘـﺪﻣﻬﺎ ﺍﳌﺴـﻴﺤﻴﻮﻥ ﻣـﺮﺍﺭﺍ‬

‫ﻭﺗﻜﺮﺍﺭﺍ ﻟﻴﺴﺖ ﺇﻻ ﺧﺪﻳﻌﺔ ﲝﺘﺔ ﺍﳔﺪﻋﻮﺍ ‪‬ﺎ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﻌﺼـﻮﻡ‬
‫ﺃﻻ ﻳﻘﺪﺭ ﻋﺪ ‪‬ﻭ ﻋﻠﻰ ﺍﻟﻨﻘﺪ ﻭﺍﻟﻄﻌﻦ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﻌﻤﻠﻴﺔ ﻓﺘﻌﺎﻟﻮﺍ ﻧـﺮﻳﻜﻢ ﻣـﺎ‬
‫ﻛﺘﺐ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻃﻌﻨﻮﺍ ﻛﺜﲑﺍ ﰲ ﺳﲑﺓ ﺍﳌﺴﻴﺢ ﻭﺃﻣﻪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌـﺮﺍﺩ‬
‫ﻣﻦ ﺍﳌﻌﺼﻮﻡ ﺃﻥ ﻳﺪ‪‬ﻋﻲ ﺃﺣﺪ ﺑﻨﻔﺴﻪ ﺑﺄﻧﻪ ﺻﺎﱀ ﻓﺘﻌﺎﻟﻮﺍ ﻧﺮﻳﻜﻢ ﻣﻦ ﺍﻷﻧﺎﺟﻴﻞ‬
‫ﺃﻥ ﺍﳌﺴﻴﺢ ﺃﻗﺮ ﺑﻨﻔﺴﻪ ﺑﺄﻧﻪ ﻟﻴﺲ ﺻﺎﳊﺎ‪ .‬ﻓﻠﻤ‪‬ﺎ ﱂ ﺗﺜﺒﺖ ﻋﺼﻤﺔ ﺍﳌﺴﻴﺢ ﺍﺑـﻦ‬
‫ﻣﺮﱘ ﺑﺄﻱ ﻃﺮﻳﻘﺔ ﺑﻞ ﻳﺜﺒﺖ ﻣﻦ ﺍﻷﻧﺎﺟﻴﻞ ﺃﻥ ﺑﻌﺾ ﺗﺼﺮﻓﺎﺗﻪ ﺗﻨﺎﰲ ﺍﻟﻌﺼﻤﺔ؛‬
‫ﻣﺜﻞ ﺷﺮﺏ ﺍﳋﻤﺮ‪ ،‬ﻭﻧﻘﺾ ﺃﻭﺍﻣﺮ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻷﺑﺪﻳـﺔ ﻛﺎﳋﺘـﺎﻥ‪ ،‬ﻭﺣﺮﻣـﺔ‬
‫ﺍﳋﻨـﺰﻳﺮ‪ ،‬ﻭﺍﻹﺿﺮﺍﺭ ﺑﺄﻣﻮﺍﻝ ﺍﻵﺧﺮﻳﻦ ﺑﻐـﲑ ﺣـﻖ‪ ،‬ﻭﺳ‪‬ـﺒﺎﺏ ﺍﻟﻜﺘﺒـﺔ‬
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‫ﻭﺍﻟﻔﺮﻳﺴﻴﲔ‪ ،‬ﻭﺍﻟﺴﻤﺎﺡ ﻟﻠﻤﻮﻣﺴﺎﺕ ﲟﺴﺢ ﺟﺴﺪﻩ‪ ،‬ﻭﺩﻫ ﹺﻦ ﺭﺃﺳﻪ ﺑﺰﻳﺖ ﻣﻦ‬

‫ﻣﺎﻝ ﺣﺮﺍﻡ‪ ،‬ﻭﻋﺪﻡ ﻣﻨﻊ ﺍﻟﺘﻼﻣﻴﺬ ﻣﻦ ﻗﻄﻒ ﺍﻟﺴﻨﺎﺑﻞ ﻣﻦ ﺣﻘﻮﻝ ﺍﻵﺧﺮﻳﻦ‪..‬‬
‫ﻗﻮﻟﻮﺍ ﺍﻵﻥ‪ ،‬ﺑﺎﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﺃﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺁﺛﺎﻡ ﺃﻡ ﻻ؟ ﺇﺫﺍ ﻛﺎﻥ ﺷـﺮﺏ‬
‫ﺍﳋﻤﺮ ﻋﻤﻼ ﺣﺴﻨﺎ ﻓﻠﻤﺎﺫﺍ ﻛﺮﻫﻪ ﻳﻮﺣﻨﺎ‪ ،‬ﻭﻗﺎﻝ ﺩﺍﻧﻴﺎﻝ ﺑﺄﻥ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ‬
‫ﺗﺒﻘﻰ ﻣﻐﻠﻘﺔ ﻋﻠﻰ ﺷﺎﺭﰊ ﺍﳋﻤﺮ؟ ﻭﻛﺎﻥ ﺃﻣﺮ ﺍﳋﺘﺎﻥ ﺃﻣﺮﺍ ﺩﺍﺋﻤﺎ ﻓﻠﻤﺎﺫﺍ ﻣﻨﻌﻪ‪،‬‬
‫ﻣﻊ ﺃﻧﻪ ﻳﻨﻘﺬ ﻣﻦ ﺃﻣﺮﺍﺽ ﻛﺜﲑﺓ ﲝﺴﺐ ﺍﻟﺒﺤﻮﺙ ﺍﳌﻌﺎﺻﺮﺓ ﺃﻳﻀﺎ؟ ﻛـﺬﻟﻚ‬
‫ﻛﺎﻥ ﳊﻢ ﺍﳋﻨـﺰﻳﺮ ﺣﺮﺍﻣﺎ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺃﻓﱴ ﺑﺎﺳﺘﻬﻼﻛﻪ؟ ﻭﻗﺎﻝ ﻣـﻦ‬
‫ﻧﺎﺣﻴﺔ ﺑﺄﻥ ﺍﻟﺘﻮﺭﺍﺓ ﱂ ﺗ‪‬ﻨﺴﺦ‪ ،‬ﰒ ﻧﺴﺨﻬﺎ ﺑﻨﻔﺴﻪ!‬
‫ﻭﺟﺪﻳﺮ ﺑﺎﻟﺘﺬﻛﺮ ﺃﻥ ﺇﺛﺒﺎﺕ ﻋﺼﻤﺔ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻣﻦ ﺍﻹﳒﻴﻞ ﺻﻌﺐ‬
‫ﻛﺼﻌﻮﺑﺔ ﺇﺛﺒﺎﺕ ﺻﺤﺔ ﺍﳌﺴﻠﻮﻝ ﺍﻟﺬﻱ ﺑﻠﻎ ﺑﻪ ﺍﳌـﺮﺽ ﻣﺮﺣﻠـﺔ ﺍﻟـﺬﺑﻮﻝ‬
‫ﻭﺍﻹﺳﻬﺎﻝ‪ .‬ﺃﱂ ﻳﻜﻦ ﻭﺍﺟﺒﺎ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﻋﺼﻤﺔ ﺍﳌﺴﻴﺢ  ﺃﻭﻻ ﻗﺒﻞ‬
‫ﺍﻟﻄﻌﻦ ﰲ ﺍﻵﺧﺮﻳﻦ؟ ﻫﻞ ﻣﻦ ﺍﻷﻣﺎﻧﺔ ﰲ ﺷﻲﺀ ﺍﻻﺩﻋﺎﺀ ﻓـﻮﺭﺍ ﺑـﺎﻟﻨﻈﺮ ﺇﱃ‬
‫ﻛﻠﻤﺔ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﻫـﻮ ﺍﺭﺗﻜـﺎﺏ ﺍﻹﰒ‪،‬‬
‫ﻭﻏﺾ ﺍﻟﺒﺼﺮ ﻋﻤﺎ ﻭﺭﺩ ﰲ ﺍﻹﳒﻴﻞ ﺃﻧﲏ ﻟﺴﺖ ﺻﺎﳊﺎ؟‬
‫ﺑﻌﺪ ﻛﻞ ﺫﻟﻚ ﻧﺮﻯ ﺃﻳﻀﺎ ﺑﺄﻧﻪ ﻻ ﻳﺜﺒﺖ ﻛﻮﻥ ﺃﺣﺪ ﺷﻔﻴﻌﺎ ﰲ ﺍﻵﺧﺮﺓ ﺇﻻ‬
‫ﺍﻟﺬﻱ ﺃﺑﺪﻯ ﺷﻴﺌﺎ ﻣﻦ ﳕﺎﺫﺝ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻧﻨﻈﺮ ﺇﱃ ﻣﻮﺳـﻰ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﻳﺜﺒﺖ ﻛﻮﻧﻪ ﺃﻳﻀﺎ ﺷﻔﻴﻌﺎ ﻷﻧﻪ ﺃﺯﺍﻝ ﺑﺪﻋﺎﺋﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣـﺮﺓ‬
‫ﻋﺬﺍﺑﺎ ﻣﻮﺷﻜﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﺸﻬﺪ ﺑﻪ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﻭﻛﺬﻟﻚ ﺣﲔ ﻧﻨﻈﺮ ﺇﱃ ﺳﻴﺪﻧﺎ‬
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‫ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ﻳﺘﺒﲔ ﻛﻮﻧﻪ ﺷﻔﻴﻌﺎ ﻛﺄﺟﻠﻰ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ‬
‫ﻷﻥ ﻣﻦ ﺗﺄﺛﲑ ﺷﻔﺎﻋﺘﻪ ﺭﻓﹾﻊ ﺍﻟﺼﺤﺎﺑﺔ ﺍﳌﺴﺎﻛﲔ ﺇﱃ ﺍﻟﻌﺮﻭﺵ‪ .‬ﻭﻛﺎﻥ ﻣـﻦ‬
‫ﺗﺄﺛﲑ ﺷﻔﺎﻋﺘﻪ ﺃﻥ ﺻﺎﺭ ﺍﻟﻨﺎﺱ ﻣﻮﺣﺪﻳﻦ ‪-‬ﺑﻌﺪ ﻣﺎ ﺗﺮﺑ‪‬ﻮﺍ ﰲ ﺍﻟﻮﺛﻨﻴﺔ ﻭﺍﻟﺸﺮﻙ‪-‬‬
‫ﲝﻴﺚ ﻻ ﻳﻮﺟﺪ ﻧﻈﲑﻫﻢ ﰲ ﺃﻱ ﺯﻣﻦ‪ .‬ﰒ ﻣﻦ ﺗﺄﺛﲑ ﺷﻔﺎﻋﺘﻪ ﺃﻥ ﻣﺘﺒﻌﻴﻪ ﻻ‬
‫ﻳﺰﺍﻟﻮﻥ ﻳﺘﻠﻘﻮﻥ ﺇﳍﺎﻣﺎ ﺻﺎﺩﻗﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﻳﻜﻠﱢﻤﻬـﻢ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪ .‬ﻭﻟﻜﻦ ﺃﻳﻦ ﻭﻛﻴﻒ ﺗﺜﺒﺖ ﻛﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‪ .‬ﺃﻳﺔ‬
‫ﺷﻬﺎﺩﺓ ﺃﻛﱪ ﻋﻠﻰ ﺷﻔﺎﻋﺔ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ﻣﻦ ﺃﻧﻨﺎ ﳒﺪ‬
‫ﻣﻦ ﺍﷲ ﺑﻮﺍﺳﻄﺘﻪ ﻣﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﳚﺪﻩ ﺃﻋﺪﺍﺅﻧﺎ؟‬
‫ﺖ ﰲ ﺍﳌﻮﺿـﻮﻉ ﰲ‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﺃﺭﺍﺩ ﻣﻌﺎﺭﺿﻮﻧﺎ ﺍﺧﺘﺒﺎﺭ ﺫﻟﻚ ﻓﻴﻤﻜﻦ ﺍﻟﺒـ ‪‬‬
‫ﻏﻀﻮﻥ ﺑﻀﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻻ ﻳﺮﻳﺪﻭﻥ ﺍﳊﹸﻜ ‪‬ﻢ ﺑﻞ ﻳﺮﻳﺪﻭﻥ ﺇﻛﺮﺍﻫﻨﺎ ﻋﻠـﻰ‬
‫ﺃﻥ ﻧﺘﺨﺬ ﺇﻟـﻬﺎ ﻻ ﻳﺘﻜﻠﻢ ﻭﻻ ﻳﺮﻯ ﻭﻻ ﳜﱪ ﺑﺸﻲﺀ ﻗﺒـﻞ ﺍﻷﻭﺍﻥ‪ ،‬ﺃﻣـﺎ‬
‫ﺇﻟـﻬﻨﺎ ﻓﻘﺎﺩﺭ ﻋﻠﻰ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻓﻄﻮﰉ ﳌﻦ ﻛﺎﻥ ﺑﺎﺣﺜﺎ ﻋﻨﻪ‪.‬‬
‫)ﻧﻘﻼ ﻋﻦ ﳎﻠﺔ "ﻣﻘﺎﺭﻧﺔ ﺍﻷﺩﻳﺎﻥ" ﳎﻠﺪ ‪ ،١‬ﺭﻗﻢ ‪ ،٥‬ﺃﻳﺎﺭ‪/‬ﻣﺎﻳﻮ ‪١٩٠٢‬ﻡ‪،‬‬
‫ﺹ ‪ ١٧٥‬ﺇﱃ ‪(٢٠٩‬‬