Anjam e Atham (Arabic)

‫‪áème@òjÓbÇ‬‬

‫ زא م

א د ‬ ‫א א د وא م א ‬ ‫@ @‬

‫@ @‬

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:‬‬

‫‪áème@òjÓbÇ‬‬

‫ زא م

א د ‬ ‫א א د وא م א ‬ ‫@ @‬

‫@ @‬

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:‬‬

‍م‏٢٠٥٤ ‍ ×? ×?‏٥٤٣ټ W ‍×? ×? Ůˆâ€Ź ‘Aqibatu Atham (The End of Atham) (Arabic translation of Anjam-e-Atham) Written by: Hadrat Mirza Ghulam Ahmad (on whom be peace), the Promised Messiah and Mahdi, Founder of the Ahmadiyya Muslim Jama‘at.

Translated from Urdu by: Muhammad Ahmad Naeem First Published in UK in 2014 Š Islam International Publications Ltd. Published by: Islam International Publications Ltd. Islamabad, Sheephatch Lane Tilford, Surrey, GU10 2AQ United Kingdom Printed in the UK at: Raqeem Press Tilford For further information please contact: Phone: +44 1252 784970 Fax: +44 1252 781692 www.islamahmadiyya.net ISBN: 978-1-84880-443-2

‫‪pbíìn a@÷ŠèÏ‬‬ ‫ﺃ‬

‫ﻣﻘﺪﻣﺔ ﺍﻟﻨﺎﺷﺮ‬ ‫ﻣﻘﺪﻣﺔ ﻃﺒﻌﺔ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‬

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‫ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ‬ ‫ﻣﻦ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳﻬﻠﻜﻪ ﻓﻼ ﳒﺎﺓ ﻟﻪ‬

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‫ﻛﺘﻴﺐ "ﺍﳊﻜﻢ ﺍﻹﳍﻲ" ﺃﻓﻀﻞ ﺃﺳﻠﻮﺏ ﻟﻠﺘﻮﺻﻞ ﺇﱃ ﺍﻟﻘﺮﺍﺭ ﺍﳊﺎﺳﻢ‬

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‫ﻛﺘﻴﺐ "ﺩﻋﻮﺓ ﺍﻟﻘﻮﻡ" ﺇﻋﻼﻥ ﺍﳌﺒﺎﻫﻠﺔ‬

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‫ﺇﻥ ﺍﻟﺬﻳﻦ ﺩ‪‬ﻋﻮﺍ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

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‫ﺃﲰﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﺍﳌﺪﻋﻮﻳﻦ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

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‫ﺍﳌﻜﺘﻮﺏ ﺇﱃ ﻋﻠﻤﺎﺀ ﺍﳍﻨﺪ ﻭﻣﺸﺎﻳﺦ ﻫﺬﻩ ﺍﻟﺒﻼﺩ )ﻣﻜﺘﻮﺏ ﺃﲪﺪ(‬

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‫ﺍﳉﺪﻳﺮ ﺑﺎﻧﺘﺒﺎﻩ ﺍﳊﻜﻮﻣﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‬

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‫ﺿﻤﻴﻤﺔ ﻛﺘﻴﺐ ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ‬

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‫ﺑﺸﺮﻯ ﻋﻈﻴﻤﺔ ﻟﻄﻼﺏ ﺍﳊﻖ‬

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‫ﺍﻟﺪﻋﺎﺀ‬

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‫ﺭﺳﺎﻟﺔ ﻣﻴﺎﻥ ﻏﻼﻡ ﻓﺮﻳﺪ ﺍﶈﺘﺮﻡ‬

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‫ﲢﻘﻖ ﻧﺒﻮﺀﺓ ﺃﺧﺮﻯ‬ ‫ﻓﻬﺎﺭﺱ ﻋﺎﻣﺔ‬

‫‪٢١٢‬‬ ‫‪٢٤٩‬‬ ‫ ‬

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‫‪@ @Š‘bäÛa@ò߆Ôß‬‬ ‫ﳓﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻭﻓﹼﻘﻨﺎ ﻹﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﻴ‪‬ﻢ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﻹﻣﺎﻡ‬ ‫ﺍﳌﻬﺪﻱ ﺑﻠﻐﺔ ﺣﺒﻴﺒﻪ ﻭﺣﺒﻴﺒﻨﺎ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ‪.‬‬ ‫ﻭﻗﺪ ﺣﺎﺯ ﺷﺮﻑ ﺗﻌﺮﻳﺒﻪ ﺍﻟﺪﺍﻋﻴﺔ ﳏﻤﺪ ﺃﲪﺪ ﻧﻌﻴﻢ‪ ،‬ﻭﺭﺍﺟ‪‬ﻌﻪ ﻣﻊ ﺍﻷﺻﻞ‬ ‫ﺍﻟﺪﺍﻋﻴﺔ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻋﺎﻣﺮ‪ .‬ﺗﻘ‪‬ﺒ ﹶﻞ ﺍﷲ ﺳﻌﻴﻬﻤﺎ ﻭﺟﻌﻠﻪ ﺧﺎﻟﺼ‪‬ﺎ ﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﱘ‪،‬‬ ‫ﻭﺃﻋﺎ‪‬ﻤﺎ ﻋﻠﻰ ﺇﺧﺮﺍﺝ ﺍﳌﺰﻳﺪ ﻣﻦ ﻛﻨﻮﺯ ﺇﻣﺎﻡ ﺍﻟﺰﻣﺎﻥ ‪ .‬ﺁﻣﲔ‪.‬‬ ‫ﻟﻘﺪ ﺃﻟﹼﻒ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﻋﺎﻡ ‪ ١٨٩٦‬ﺑﻌﺪ ﻫﻼﻙ‬ ‫ﺍﻟﻘﺴﻴﺲ "ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ" ﺍﻟﺬﻱ ﻇ ‪‬ﻦ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺸﺎﻳﺦ ﺃ ﹼﻥ ﺍﻟﻨﺒﻮﺀﺓ ﲟﻮﺗﻪ ﱂ ﺗﺘﺤﻘﻖ‪.‬‬ ‫ﻓﻘﺪ ﺷﺮﺡ ﻓﻴﻪ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺂ‪‬ﻢ ﻭﻛﻴﻒ ﲢﻘﻘﺖ‪ ،‬ﰒ ﺩﻋﺎ ﺍﻟﻘـﺴﺎﻭﺳﺔ‬ ‫ﻭﺍﳌﺸﺎﻳﺦ ﻭﺍﳌﺘﺼﻮﻓﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﻟﻠﻤﺒﺎﻫﻠﺔ‪ .‬ﰒ ﺫﻛﺮ ﻋﺪﺩ‪‬ﺍ ﻣﻦ ﺃﺩﻟﺔ ﺻـﺪﻗﻪ‪،‬‬ ‫ﻭﺳﺠ‪‬ﻞ ﺃﲰﺎﺀ ‪ ٣١٣‬ﻣﻦ ﺻﺤﺎﺑﺘﻪ‪.‬‬ ‫ﻳﺘﺄﻟﻒ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪ ،‬ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻟﺚ ﻣﻌﺮﺏ ﻣـﻦ ﺍﻷﺭﺩﻭ‪،‬‬ ‫ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻛﺘﺒﻪ ﺍﳌﺆﻟﻒ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ‪ ١٦٨-٧٥‬ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫ﻟﻘﺪ ﻭﺭﺩ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﺴﻤﺎﻥ ﻣﻦ ﺍﳊﻮﺍﺷﻲ؛ ﻗﺴﻢ ﻣِﻦ ﺍﳌﺆﻟﻒ ﺣﻴﺚ‬ ‫ﻛﺘﺐ ﺣﻀﺮﺗﻪ ﰲ ﺁﺧﺮﻫﺎ "ﻣﻨﻪ"‪ ،‬ﻓﺠﻌﻠﻨﺎﻫﺎ ﻛﻤﺎ ﻫﻲ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﺾ ﻫﺬﻩ ﺍﳊﻮﺍﺷﻲ‬ ‫ﱂ ﻳ‪‬ﻜﺘﺐ ﻋﻠﻴﻬﺎ "ﻣﻨﻪ"‪ ،‬ﻓﺄﺿﻔﻨﺎ ﻛﻠﻤﺔ "ﻣﻨﻪ"‪ ،‬ﻭﺟﻌﻠﻨﺎﻫﺎ ﺑﲔ ﻗﻮﺳﲔ‪ ،‬ﻭﻗﺴﻢ ﺁﺧﺮ‬ ‫ﻣﻦ ﻗِﺒﻞ ﺍﳌﺘﺮﺟِﻢ ﺃﻭ ﺍﻟﻨﺎﺷﺮ‪ ،‬ﺣﻴﺚ ﺃﺷﺮﻧﺎ ﺇﱃ ﺫﻟﻚ‪.‬‬

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‫ﻭﰲ ﺍﻟﻜﺘﺎﺏ ﺑﻌﺾ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻔﻘﺮﺍﺕ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻗﺪ ﻣﻴ‪‬ﺰﻧﺎﻫﺎ ﻋـﻦ ﺍﻟـﻮﺣﻲ‬ ‫ﺍﳌﺘﺮﺟ‪‬ﻢ ﺑﻌﻼﻣﺎﺕ ﺗﻨﺼﻴﺺ ﻭﺟﻌﻠﻨﺎﻫﺎ ﲞﻂ ﻋﺮﻳﺾ‪ .‬ﻛﻤـﺎ ﺃﻥ ﻫﻨـﺎﻙ ﻛﻠﻤـﺎﺕ‬ ‫ﻭﻋﺒﺎﺭﺍﺕ ﺑﺎﻷﺭﺩﻭ ﻗﺪ ﻛﺘﺒﻬﺎ ﺣﻀﺮﺗﻪ ﺑﺎﳋﻂ ﺍﻟﻌﺮﻳﺾ ﻓﺠﻌﻠﻨﺎﻫﺎ ﻛﺬﻟﻚ‪.‬‬ ‫ﻭﺃﺧﲑ‪‬ﺍ ﻓﺈﻧﻨﺎ ﻧﺘﻘﺪﻡ ﲞﺎﻟﺺ ﺍﻟﺸﻜﺮ ‪ -‬ﻛﻤﺎ ﻧﻄﻠﺐ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺪﻋﺎﺀ ‪-‬‬ ‫ﺺ ﻣﻨﻬﻢ ﺍﻟﺴﺎﺩﺓ ﺍﻷﻓﺎﺿﻞ‪ :‬ﺩ‪ .‬ﻋﻠـﻲ‬ ‫ﻟﻜﻞ ﻣﻦ ﺳﺎﻫﻢ ﰲ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﳔ ‪‬‬ ‫ﺍﻟﱪﺍﻗﻲ‪ ،‬ﺩ‪ .‬ﻭﺳﺎﻡ ﺍﻟﱪﺍﻗﻲ‪ ،‬ﺣﺴﺎﻡ ﺍﻟﻨﻘﻴﺐ‪ ،‬ﻫﺎﱐ ﺍﻟﺰﻫﲑﻱ‪ ،‬ﺧﺎﻟﺪ ﻋﺰﺍﻡ‪ ،‬ﲤﻴﻢ ﺃﺑـﻮ‬ ‫ﺩﻗﺔ‪ ،‬ﺍﳌﺮﺣﻮﻡ ﻋﻼﺀ ﳒﻤﻲ‪ ،‬ﻫﺎﱐ ﻃﺎﻫﺮ‪ ،‬ﳏﻤﺪ ﻃﺎﻫﺮ ﻧﺪﱘ‪ ،‬ﻭﻋﺒﺪ ﺍﳌﺆﻣﻦ ﻃـﺎﻫﺮ‪،‬‬ ‫ﻓﺠﺰﺍﻫﻢ ﺍﷲ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﺧﲑ‪‬ﺍ‪ .‬ﺁﻣﲔ‪.‬‬

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‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﳓﻤﺪﻩ ﻭﻧﺼﻠﻲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ‬

‫‪@ @ò߆Ôß‬‬ ‫ﳌﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﴰﺲ ‬

‫ﻫﺬﺍ ﻫﻮ ﺍ‪‬ﻠﺪ ﺍﳊﺎﺩﻱ ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻭﳛﺘﻮﻱ ﻋﻠﻰ ﻛﺘـﺎﺏ‬ ‫ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ "ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ" ﻣﻊ ﺍﻟﻀﻤﻴﻤﺔ‪.‬‬ ‫ﻟﻘﺪ ﺃﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ‪ ١٨٩٦-٧-٢٧‬ﻋﻘﺐ ﻭﻓﺎﺓ ﺍﻟﻘﺴﻴﺲ "ﻋﺒـﺪ‬ ‫ﺍﷲ ﺁ‪‬ﻢ"‪ ،‬ﺍﳌﺴﺎﻋﺪ ﺍﻹﺿﺎﰲ ﻟﻠﻤﻔﻮ‪‬ﺽ‪ ،‬ﰲ ﻣﺪﻳﻨﺔ ﻓﲑﻭﺯﺑﻮﺭ‪ .‬ﻭﻗﺪ ﺳﻠﹼﻂ ﻓﻴﻪ ﺍﻟﻀﻮﺀ‬ ‫ﻋﻠﻰ ﻧﺒﻮﺀﺗﻪ ﻋﻦ ﺁ‪‬ﻢ‪ ،‬ﻭﺩﻋﺎ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﺍﳌﺸﺎﻳﺦ ﻭﺍﳌﺘﺼﻮﻓﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳـﺎ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‪ .‬ﻭﻛﺘﺐ ﻣﻜﺘﻮﺑ‪‬ﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ﺍﻟﺮﺍﺳﺨﲔ ﺍﳌﺘ ‪‬ﻮﻏﹼﻠﲔ‪،‬‬ ‫ﻭﺍﻟﻔﻘﺮﺍﺀ ﺍﳌﻨﻘﻄﻌﲔ ﺍﳌﺘﺒ‪‬ﺘﻠﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺟ ﹶﺬ‪‬ﻢ ﺍﷲ ﺇﱃ ﻣﻠﻜﻮﺗﻪ‪.‬‬ ‫ﻭﺫﻛﺮ ﻓﻴﻪ ﺍﻟﺘﺄﻳﻴﺪ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﺣﺎﻟﻔﻪ ﻭﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺃﻛﺮﻣﻪ ﺍﷲ ‪‬ﺎ‪.‬‬ ‫ﻛﺬﻟﻚ ﺳﺠﻞ ﰲ ﺿﻤﻴﻤﺔ ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ ﺑﺎﻟﻠﻐﺔ ﺍﻷﻭﺭﺩﻳﺔ ﻗﺎﺋﻤﺔ ﺑـ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ‬ ‫ﻣﻦ ﺻﺤﺎﺑﺘﻪ ﺿﻤﻦ ﺑﻴﺎﻥ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﲢﻘﻴﻘﺎ ﻟﻨﺒﻮﺀﺓ ﺍﻟـﻨﱯ ﺍﻟﻘﺎﺋـﻞ ﺑﺄﻧـﻪ‬ ‫ﺳﻴﻜﻮﻥ ﻋﻨﺪ ﺍﳌﻬﺪﻱ ﻛﺘﺎﺏ ﻓﻴﻪ ﺃﲰﺎﺀ ﺃﺻﺤﺎﺑﻪ ﻋﻠﻰ ﻋﺪﺓ ﺃﻫﻞ ﺑﺪﺭ ﺃﻱ‪.٣١٣ :‬‬ ‫‪@ @áème@åÇ@ñõìjäÛa‬‬ ‫ﻛﻨﺎ ﻗﺪ ﻛﺘﺒﻨﺎ ﰲ ﻣﻘﺪﻣﺔ ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺩﺱ ﻟﻠﺨﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻋﻨﺪ ﺗﻌﺮﻳﻒ ﻛﺘﺎﺏ‬ ‫ﺖ ﺑﲔ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﻟﻘﺴﺎﻭﺳﺔ‪ ،‬ﺃﻧﻨﺎ‬ ‫"ﺍﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ" ﺍﻟﱵ ﺣﺼﻠ ‪‬‬ ‫ﺳﻨﻜﺘﺐ–ﻋﻨﺪ ﻧﺸﺮ ﻛﺘﺎﺏ ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ‪ -‬ﺗﻔﺎﺻﻴ ﹶﻞ ﺍﻵﻳﺔ ﺍﻟﱵ ﻭﻫﺒﻬﺎ ﺍﷲ ﻟﻪ ‬ ‫ﺇﺟﺎﺑ ﹰﺔ ﻷﺩﻋﻴﺘﻪ‪.‬‬ ‫ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﺧﲑ ﻣﻦ ﺍﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ؛ ﺃﻋﲏ ﺍﳊﻮﺍﺭ‪ ،‬ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ‪ :‬ﺇﻥ ﻣﺎ ﻛﹸﺸﻒ ﻋﻠ ‪‬ﻲ ﻟﻴﻠﺔ ﺍﻷﻣﺲ‪ ،‬ﻫﻮ ﺃﻧﲏ ﺣﲔ ﺩﻋﻮﺕ ﺍﷲ ﺑﺘـﻀﺮﻉ‬ ‫ﻭﺍﺑﺘﻬﺎﻝ ﺃﻥ ﺍﻓﺘ ‪‬ﺢ ﻭﺍﺣﻜ ‪‬ﻢ ﺑﻴﻨﻨﺎ ﻓﻨﺤﻦ ﻋﺒﺎﺩﻙ ﺍﳌﺘﻮﺍﺿﻌﻮﻥ‪ ،‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﻤـﻞ‬

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‫ﺸﺮ‪‬ﱐ ﺑﺂﻳﺔ؛ ﺃﻥ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺘﺨﺬ ﺍﻟﻜﺬﺏ ﻋـﻦ ﻋﻤـﺪ‬ ‫ﺷﻴﺌﺎ ﺑﺪﻭﻥ ﺣﻜﻤﻚ ﻓﺒ ‪‬‬ ‫ﻭﻳﻬﺠﺮ ﺍﻹﻟﻪ ﺍﳊﻖ ﺳﻴ‪‬ﻠﻘﻰ ﺑﻪ ﰲ ﺍﳍﺎﻭﻳﺔ ﺧﻼﻝ ﲬﺴﺔ ﻋﺸﺮ ﺷﻬﺮﺍ ‪ -‬ﲝﺴﺎﺏ ﺷﻬﺮ‬ ‫ﻣﻘﺎﺑﻞ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻡ ﺍﳊﻮﺍﺭ ﻫﺬﻩ ‪ -‬ﻭﺳﻮﻑ ﻳﻮﺍﺟﻪ ﺫﻟ ﹰﺔ ﻣﺘﻨﺎﻫﻴﺔ ﺇﺫﺍ ﱂ ﻳﺮﺟـﻊ‬ ‫ﺇﱃ ﺍﳊﻖ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻰ ﺍﳊﻖ ﻭﻳﺆﻣﻦ ﺑﺎﻹﻟﻪ ﺍﳊﻖ‪ ،‬ﻓﺴﻮﻑ ﻳﻨﺎﻝ ﺍﻟﻌﺰﺓ‪) .‬ﺍﳊﺮﺏ‬

‫ﺍﳌﻘﺪﺳﺔ‪ ،‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﳎﻠﺪ ‪ ٦‬ﺹ ‪(٢٩٢-٢٩١‬‬

‫ﻭﻋﻠﻰ ﺇﻋﻼﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻧﺘﻬﻰ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﻛﺎﻥ ﺣﺮﺑ‪‬ﺎ ﻣﻘﺪﺳﺔ ﺍﺳﺘﻤﺮﺕ‬ ‫ﲬﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ‪ ،‬ﻭﺑﺪﺃ ﺍﻟﻨﺎﺱ ﻳﻨﺘﻈﺮﻭﻥ ﲢﻘﱡﻖ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﷲ ﻳﺮﻳﺪ‬ ‫ﺃﻥ ﻳ‪‬ﻈﻬﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻈﻴﻤ ﹰﺔ ﻭﺟﻠﻴﻠﺔ‪ ،‬ﻓﺤﺪ‪‬ﺙ ﺃ ﹾﻥ ﱂ ﳝﺖ ﺁ‪‬ﻢ ‪-‬ﺍﻟﺬﻱ ﻛﺎﻥ ﳝﺜـﻞ‬ ‫ﺍﳌﺴﻴﺤﻴﲔ ﰲ ﻫﺬﻩ ﺍﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ‪ -‬ﺧﻼﻝ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ؛ ﺃﻱ ﲬﺴﺔ ﻋﺸﺮ ﺷﻬﺮﺍ‬ ‫)ﺍﻋﺘﺒﺎﺭﺍ ﻣﻦ ‪ ١٨٩٣-٦-٥‬ﻭﻟﻐﺎﻳﺔ ‪ (١٨٩٤-٩-٥‬ﺑﺴﺒﺐ ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﳊﻖ ﻛﻤﺎ‬ ‫ﺺ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﺎﻋﺘﱪﻩ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﻧﺘﺼﺎﺭﺍ ﻟﻠﻤﺴﻴﺤﻴﺔ ﻋﻠـﻰ ﺍﻹﺳـﻼﻡ‪،‬‬ ‫ﺻﺮ‪‬ﺡ ﰲ ﻧ ‪‬‬ ‫‪‬‬ ‫ﻓﻘﺎﺩﻭﺍ ﻣﺴﲑﺓ ﰲ ﻣﺪﻳﻨﺔ "ﺃﻣ ِﺮ‪‬ﺗﺴ‪‬ﺮ" ﰲ ‪ ١٨٩٤-٩-٦‬ﻭﺷﺎﺭﻙ ﰲ ﺃﻓﺮﺍﺣﻬﻢ ﺑﻌﺾ‬ ‫ﺍﳌﺴﻠﻤﲔ ﺍﲰ‪‬ﺎ‪ ،‬ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﻭﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺴﻔﻬﺎﺀ‪ .‬ﺃﻣﺎ ﺳﻴﺪﻧﺎ ﺍﳌـﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻓﻘﺪ ﻧﺸﺮ ﻛﺘﻴﺐ "ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ" ﺑﻌﻴﺪ ﺍﻧﺘﻬﺎﺀ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ ﰲ ‪-٦‬‬ ‫‪ ،١٨٩٤-٩‬ﻭﻛﺘﺐ ﻓﻴﻪ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﲢﻘﻘﺖ ﰲ ﺍﳌﻴﻌﺎﺩ ﲜﻼﺀ ﺑﺄﻣﺮ ﻣﻦ ﺍﷲ‬ ‫ﻭﲝﺴﺐ ﻣﺸﻴﺌﺘﻪ‪ ،‬ﻓﻠﻮ ﻇﻞ ﻗﻠﺐ ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ ﺣﺮﻳﺼﺎ ﻭﻋﺎﺯﻣﺎ ﻋﻠﻰ ﺇﻫﺎﻧﺔ ﺍﻹﺳﻼﻡ‬ ‫ﻭﲢﻘﲑﻩ‪ ،‬ﻭﱂ ﻳﺮﺟﻊ ﺇﱃ ﺍﳊﻖ ﺍﻋﺘﺮﺍﻓﺎ ﺑﻌﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﳍﻠﻚ ﰲ ﻣﻴﻌـﺎﺩ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ‪ .‬ﻏﲑ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﺧﱪﱐ ﰲ ﺍﻹﳍﺎﻡ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ ﻧﺎﻝ ﺣﻈﺎ ﻣـﻦ‬ ‫ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﺑﺎﻋﺘﺮﺍﻑ ﻋﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﺳﻼﻣﻴﺔ؛ ﻓﺒﺴﺒﺐ ﻫﺬﺍ ﺍﳊﻆ ﺗﺄﺟـﻞ‬ ‫ﻭﻋ ‪‬ﺪ ﺍﳌﻮﺕ‪ ،‬ﻭﺗﺄﺧﺮ ﻭﻗﻮﻋﻪ ﺍﻟﻜﻠ ‪‬ﻲ ﰲ ﺍﳍﺎﻭﻳﺔ؛ ﻓﻬﻮ ﻗﺪ ﻭﻗﻊ ﰲ ﺍﳍﺎﻭﻳﺔ ﺣﺘﻤﺎ‪ ،‬ﻏﲑ‬ ‫ﺃﻧﻪ ﺳﻠِﻢ ﻷﻳﺎﻡ ﻣﻌﺪﻭﺩﺍﺕ ﻣﻦ ﺍﳍﺎﻭﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﱵ ﺗﺴﻤﻰ ﺍﳌﻮﺕ‪ .‬ﻓﺠﻤﻠـﺔ "ﺇﺫﺍ ﱂ‬ ‫ﻳﺮﺟﻊ ﺇﱃ ﺍﳊﻖ" ﰲ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﱂ ﺗﻜﻦ ﻋﺪﳝﺔ ﺍﳉﺪﻭﻯ؛ ﻓﺎﺳﺘﻔﺎﺩ ﻣﻦ ﺷﺮﻁ ﺍﻟﺮﺟﻮﻉ‪.‬‬ ‫ﻓﻜﺎﻥ ﺍﻟﻔﺘﺢ ﺣﻠﻴﻒ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﻌﺮﺽ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻟﻠﺬﻟﺔ ﻭﺍﳍﺎﻭﻳﺔ‪.‬‬

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‫ﺃﻣﺎ ﻣﺎ ﺃﻭﺣﻰ ﺍﷲ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﻋﺒﺪﻩ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﲞﺼﻮﺹ‬ ‫ﺭﺟﻮﻉ ﺁ‪‬ﻢ ﻓﻬﻮ‪" :‬ﺍﻃﱠﻠﻊ ﺍﷲ ﻋﻠﻰ ﳘﱢﻪ ﻭﻏﻤ‪‬ﻪ‪ .‬ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒـﺪﻳﻼ‪ .‬ﻭﻻ‬ ‫ﺗﻌﺠﺒﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ‪ .‬ﻭﺑﻌﺰﰐ ﻭﺟﻼﱄ ﺇﻧﻚ ﺃﻧﺖ‬ ‫ﺍﻷﻋﻠﻰ‪ .‬ﻭﳕﺰ‪‬ﻕ ﺍﻷﻋﺪﺍﺀ ﻛﻞ ﳑﺰ‪‬ﻕ‪ .‬ﻭﻣ ﹾﻜ ‪‬ﺮ ﺃﻭﻟﺌﻚ ﻫﻮ ﻳﺒﻮﺭ‪ .‬ﺇﻧﺎ ﻧﻜﺸﻒ ﺍﻟﺴﺮ‬ ‫ﻋﻦ ﺳﺎﻗﻪ‪ .‬ﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ‪) ".‬ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ،٩‬ﺻﻔﺤﺔ‬ ‫‪(٢‬‬

‫ﺃﻱ "ﻟﻘﺪ ﺍﻃﻠﻊ ﺍﷲ ﻋﻠﻰ ﻫ ‪‬ﻢ ﺁ‪‬ﻢ ﻭﻏﻤ‪‬ﻪ ﻭﺃﻣﻬﻠﻪ ﺣﱴ ﳝﻴﻞ ﺇﱃ ﺍﻟﺘﺠﺎﺳﺮ ﻭﺍﻟﺒﺬﺍﺀﺓ‬ ‫ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﻳﻨﺴﻰ ﺍﳌِﻨﺔ ﺍﻹﳍﻴﺔ‪ ...‬ﰒ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﻫﻲ ﺳﻨﺔ ﺍﷲ ‪ ..‬ﻭﻫﻜﺬﺍ ﲡﺮﻱ‬ ‫ﻋﺎﺩﺓ ﺍﷲ‪ ... .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺷﻲﺀ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ ﻳﻜﻤﻦ ﰲ ﺃﻱ ﺯﺍﻭﻳﺔ ﻣﻦ ﻗﻠﺒﻪ ﻭﻇﻬﺮ‬ ‫ﻉ ﻓﻼ ﻳ‪‬ﻨـﺰﻝ ﺍﻟﻌﺬﺍﺏ ﻭﻳﺘﺄﺟ ﹸﻞ ﺇﱃ ﻭﻗﺖ ﺁﺧﺮ‪".‬‬ ‫ﻓﺰ ‪‬‬ ‫ﰒ ﻗﺎﻝ ﻣﻮﺟﻬﺎ ﺍﳋﻄﺎﺏ ﺇﱃ ﺃﺑﻨﺎﺀ ﺍﳉﻤﺎﻋﺔ‪" :‬ﻻ ﺗﻌﺠﺒﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﻧﺘﻢ‬ ‫ﺍﻷﻋﻠﹶﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ‪ ...‬ﻭﺑﻌﺰﰐ ﻭﺟﻼﱄ ﺇﻧﻚ ﺃﻧﺖ ﺍﻷﻋﻠﻰ‪ .. ،‬ﳕﺰ‪‬ﻕ ﺍﻷﻋﺪﺍﺀ‬ ‫ﻛﻞ ﳑﺰﻕ ﺃﻱ ﺳﺘﺼﻴﺒﻬﻢ ﺫﻟﺔﹲ‪ ،‬ﻭﻣﻜ ‪‬ﺮ ﺃﻭﻟﺌﻚ ﻫﻮ ﻳﺒﻮﺭ‪ ..‬ﻭﻟﻦ ﻟﻦ ﻳﺘﻮﻗﻒ ﺍﷲ ﻭﻟﻦ‬ ‫ﻒ ﺣﱴ ﻳﻔﻀﺢ ﺍﻷﻋﺪﺍﺀ ﰲ ﻛﻞ ﻣﻜﹾﺮ ﳍﻢ ﻭﳚﻌﻠﻪ ﻳﺒﻮﺭ‪ ..‬ﰒ ﻗﺎﻝ ﺇﻧﺎ ﻧﻜﺸﻒ‬ ‫ﻳﻜ ‪‬‬ ‫ﺍﻟﺴﺮ ﻋﻦ ﺳﺎﻗﻪ‪ ..‬ﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ‪) .‬ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪،٩‬‬ ‫ﺻﻔﺤﺔ ‪(٣ ،٢‬‬

‫ﰒ ﻗﺎﻝ ‪:‬‬ ‫ﻫﺬﺍ ﻣﺎ ﺁﻝ ﺇﻟﻴﻪ ﺣﺎﻝ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ‪ ،‬ﺃﻣﺎ ﺃﺻـﺤﺎﺑﻪ ﺍﻵﺧـﺮﻭﻥ ﺍﻟـﺬﻳﻦ‬ ‫ﺗﺸﻤﻠﹸﻬﻢ ﻛﻠﻤﺔ ﻓﺮﻳﻖ ﺍﳊﻮﺍﺭ ﻭﻛﺎﻥ ﳍﻢ ﻋﻼﻗﺔ ﺑﺎﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ ‪ -‬ﺳﻮﺍﺀ ﰲ ﺍﻹﻋﺎﻧﺔ‬ ‫ﺃﻡ ﰲ ﺗﻨﻈﻴﻢ ﺍﳊﻮﺍﺭ ﺃﻭ ﰲ ﺍﻗﺘﺮﺍﺣﻪ ﺃﻭ ﺗﺄﻳﻴﺪﻩ ﺃﻭ ﺭﺋﺎﺳﺘﻪ‪ -‬ﻓﻠﻢ ﻳﺴﻠﻢ ﺃﺣﺪ ﻣﻨﻬﻢ ﻣﻦ‬ ‫ﺃﺛﺮ ﺍﳍﺎﻭﻳﺔ‪) ".‬ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ،٩‬ﺻﻔﺤﺔ ‪ (٨‬ﻓﻤﺜﻼ‪:‬‬ ‫‪ -١‬ﻟﻘﺪ ﺃﻫﻠﻚ ﺍﷲ ﺍﻟﻘﺲ "ﺭﺍﻳﺖ" ﺍﻟﺬﻱ ﻛﺎﻥ ﺯﻋﻴﻢ ﻫـﺬﻩ ﺍﳉﻤﺎﻋـﺔ ﰲ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺫﻟﻚ ﻧﻈﺮﺍ ﳌﻜﺎﻧﺘﻪ ﻭﻣﻨﺼﺒﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﺒﺸﺮ ﺷﺮﻑ ﰲ ﺃﻣﺮﺗﺴﺮ‪ ،‬ﻓﻘﺪ ﺧﻼ‬ ‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻔﺎﱐ ﲟﻮﺕ ﻣﻔﺎﺟﺊ ﰲ ﻋﺰ ﺷﺒﺎﺑﻪ‪ ،‬ﻭﲟﻮﺗﻪ ﺍﳌﻔـﺎﺟﺊ ﺃﺻـﺎﺏ ﺍﷲ‬

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‫ﺍﻟﺪﻛﺘﻮ ‪‬ﺭ ﻣﺎﺭﺗﻦ ﻛﻼﺭﻙ ﻭﲨﻴﻊ ﺃﺻﺪﻗﺎﺋﻪ ﻭﺃﻋﺰﺍﺋﻪ ﺑﺼﺪﻣﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﺃﻟﺒﺴﻬﻢ ﻟﺒﺎﺱ‬ ‫ﺍﳊﺪﺍﺩ‪ .‬ﻓﻘﺪ ﺳﺒ‪‬ﺐ ﳍﻢ ﻣﻮﺗ‪‬ﻪ ﺍﳌﻔﺎﺟﺊ ﺣﺰﻧ‪‬ﺎ ﻭﺃﳌﹰﺎ ﱂ ﻳﻜﻦ ﺃﻗﻞ ﻣﻦ ﺍﳍﺎﻭﻳﺔ ﲝﺎﻝ ﻣﻦ‬ ‫ﺍﻷﺣﻮﺍﻝ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ(‬ ‫ﲔ ﺃﻗﻴﻢ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﻋﻨﺪ ﻭﻓﺎﺓ‬ ‫ﺇﻥ ﻛﻠﻤﺔ ﺃﺣﺪ ﺍﳌﺒﺸﺮﻳﻦ ﺍﻟﱵ ﺃﻟﻘﺎﻫﺎ ﰲ ﺣﻔﻞ ﺗﺄﺑ ٍ‬ ‫ﺍﻟﻘﺲ ﺭﺍﻳﺖ ﺗﺒﲔ ﻟﻨﺎ ﺍﺿﻄﺮﺍﺏ ﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﻭﻳﺘﺒﲔ ﺫﻟﻚ ﳑﺎ ﺻـﺪﺭ ﻣـﻦ ﻗﻠﺒـﻪ‬ ‫ﺍﳌﻔﺠﻮﻉ ﺍﻟﻔﺰِﻉ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻪ ﺁﻧﺬﺍﻙ‪ ،‬ﺣﻴﺚ ﺻﺮ‪‬ﺡ‪:‬‬ ‫ﻫﺬﻩ ﺍﻟﻠﻴﻠ ﹶﺔ ﺃﺻﺎﺑﺘﻨﺎ ﻋﺼﺎ ﻏﻀﺐ ﺍﷲ ﰲ ﻏﲑ ﻭﻗﺖ‪ ،‬ﻭﻗﺘﻠﹶﻨﺎ ﺣﺴﺎ ‪‬ﻣﻪ ﺍﳋﻔﻲ ﰲ‬ ‫ﻏﻔﻠﺔ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺍﳊﺎﺷﻴﺔ(‬ ‫‪ -٢‬ﺍﻟﻘﺲ ﻓﻮﺭﻣﲔ‪ ،‬ﻣﺎﺕ ﰲ ﻻﻫﻮﺭ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﳊﺎﺷﻴﺔ(‬ ‫‪ -٣‬ﺍﻟﻘﺲ ﻫﺎﻭﻝ ﻭﺍﻟﻘﺲ ﻋﺒﺪ ﺍﷲ‪ ،‬ﳘﺎ ﺍﻵﺧﺮﺍﻥ ﺃﹸﻟﻘ ‪‬ﻲ ‪‬ﻤﺎ ﰲ ﻫﺎﻭﻳﺔ ﺍﻷﻣﺮﺍﺽ‬ ‫ﺍﻟﺸﺪﻳﺪﺓ ﺍﳋﻄﺮﺓ‪.‬‬ ‫‪ -٤‬ﺍﻟﺪﻛﺘﻮﺭ "ﻳﻮﺣﻨﺎ" ﻣﻦ ﺑﻠﺪﺓ ﺟﻨﺪﻳﺎﻟﺔ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﺑﺮﺯ ﺍﳌـﺴﻴﺤﻴﲔ‪ ،‬ﻭﻗـﺪ‬ ‫ﺃﻭﻛﻠﺖ ﺇﻟﻴﻪ ﻣﻬﻤﺔ ﻛﺘﺎﺑﺔ ﺍﳊﻮﺍﺭ ﰲ ﺃﻳﺎﻡ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﻗﺪ ﻣﺎﺕ ﰲ ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ‪) .‬ﺃﻧﻮﺍﺭ‬ ‫ﺍﻹﺳﻼﻡ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ،٩‬ﺻﻔﺤﺔ ‪ ٩-٨‬ﻣﻠﺨﺼﺎ(‬

‫ﺖ ﺫﻟ ﹲﺔ ﻣﺘﻨﺎﻫﻴﺔ ﲨﻴ ‪‬ﻊ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻋﺎﻣﺔ ﻭﺍﻟﻘـﺲ ﻋﻤـﺎﺩ ﺍﻟـﺪﻳﻦ‬ ‫‪ – ٥‬ﰒ ﺃﺻﺎﺑ ‪‬‬ ‫ﺧﺎﺻﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻳﻠﻘﺐ ﺑﻠﻘﺐ "ﺍﳌﻮﻟﻮﻱ" ﻭﻛﺎﻥ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﻓـﺼﺎﺣﺔ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﻭﺑﻼﻏﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﺣﲔ ﺃﺑﺪ‪‬ﻭﺍ ﺍﻟﻌﺠﺰ ﻋﻦ ﺇﺻﺪﺍﺭ ﻛﺘﻴ‪‬ﺐ ﻣﻘﺎﺑﻞ ﻛﺘﺎﺏ "ﻧﻮﺭ‬ ‫ﺍﳊﻖ" ﺍﻟﺬﻱ ﻛﺘﺒ‪‬ﻪ ﰲ ﺃﺛﻨﺎﺀ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻭﺃﻋﻠﻦ ﺑﺘﻘﺪﱘ ﲬﺴﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ‬ ‫ﳌﻦ ﻳﺄﰐ ﺑﻜﺘﺎﺏ ﻣﺜﻠِﻪ ﻣﻦ ﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﻓﻜﺴﺒﻮﺍ ﺃﻟﻒ ﻟﻌﻨﺔ ﺑﺪﻻ ﻣﻦ ﺍﻟﻔﻮﺯ ﲜـﺎﺋﺰﺓ‬ ‫ﲬﺴﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ(‬ ‫‪@ @Õ§a@µg@áème@Êìu‰@åöaŠÓ‬‬ ‫ﰒ ﻗﺎﻝ ‪ :‬ﺇﻥ ﻫﻨﺎﻙ ﻗﺮﺍﺋﻦ ﺃﺧﺮﻯ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻹﳍﺎﻡ ﺗﺆﻛﺪ ﺑﻮﺿـﻮﺡ ﺃﻥ‬ ‫ﺁ‪‬ﻢ ﺭﺟﻊ ﺇﱃ ﺍﳊﻖ ﻭﻫﻲ‪:‬‬

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‫ﺃﻭ ﹰﻻ‪ :‬ﻟﻘﺪ ﻇﻬﺮ ﺭﻋﺐ ﳐﻴﻒ ﻋﻠﻰ ﻭﺟﻪ ﺁ‪‬ﻢ ﻓﻮﺭ ﲰﺎﻉ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻭﻗﺪ ﻟﻮﺣﻆ‬ ‫ﻣﻦ ﺍﻟﻠﺤﻈﺔ ﻧﻔﺴﻬﺎ ﻓﻘﺪﺍﻧ‪‬ﻪ ﺻﻮﺍﺑ‪‬ﻪ ﺍﻟﺬﻱ ﻇﻞ ﻳﺘﺰﺍﻳﺪ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ ﻭﺑﺪﺃ ﻳـﺆﺛﺮ ﰲ‬ ‫ﻗﻠﺐ ﺁ‪‬ﻢ ﻭﻋﻘﻠﻪ‪ ،‬ﺣﱴ ﺑﺪﺃ ﻳﺮﻯ ﲤﺜﻼﺕ ﳐﻴﻔﺔ ﻛﻤﺎ ﻧﺸﺮ ﻫﻮ ﻧﻔﺴﻪ ﰲ ﺟﺮﻳـﺪﺓ‬ ‫"ﻧﻮﺭ ﺃﻓﺸﺎﻥ"‪.‬‬ ‫ﻭﻋﻨﺪ ﻗﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﱂ ﻳﺘﺄﺛﺮ ‪‬ﺎ ﺁ‪‬ﻢ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻗﺪ ﺗﺄﺛﺮ ﲨﻴﻊ ﺍﳌﺴﻴﺤﻴﲔ؛ ﺇﺫ‬ ‫ﺑﺪﺃﻭﺍ ﻳﻘﻮﻟﻮﻥ ‪ -‬ﻹﺑﻄﺎﻝ ﺍﻟﻨﺒﻮﺀﺓ ‪ -‬ﺃﻥ ﻃﺒﻴﺒﺎ ﻗﺪ ﺳﺒﻖ ﺃﻥ ﺗﻨﺒﺄ ﲟﻮﺕ ﺁ‪‬ﻢ ﺧـﻼﻝ‬ ‫ﺳﺘﺔ ﺃﺷﻬﺮ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺮﺟﻮﻉ ﺁ‪‬ﻢ ﺇﱃ ﺍﳊﻖ‪ ،‬ﻓﺎﺩﻋﺎﺅﻩ ﺑﺄﻧﻪ ﻗﺪ ﺷﻨﺖ ﻋﻠﻴﻪ ﺛﻼﺙ‬ ‫ﻫﺠﻤﺎﺕ ﺑﻘﺼﺪ ﺍﻏﺘﻴﺎﻟﻪ؛ ﺣﻴﺚ ﺫﻛﺮ ﺃﻧﻪ ﺭﺃﻯ ﺛﻌﺒﺎﻧﺎ ﺳﺎﻣ‪‬ﺎ ﻣﺮ ‪‬ﻭﺿ‪‬ﺎ ﻛـﺎﻥ ﺃﻓـﺮﺍﺩ‬ ‫ﲨﺎﻋﺘﻨﺎ ﻋﻠﻰ ﺣ ‪‬ﺪ ﺯﻋﻤﻪ ﻗﺪ ﺃﻃﻠﻘﻮﻩ ﻟﻠﺪﻏﻪ‪ ،‬ﻓﻔﺰﻋ‪‬ﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﺜﻌﺒﺎﻥ ﺍﳌﺮﻋﺐ‪ ،‬ﳉﺄ‬ ‫ﺇﱃ ﺑﻴﺖ ﺻﻬﺮﻩ ﰲ ﻟﺪﻫﻴﺎﻧﻪ ﻫﺎﺭﺑﺎ ﻣﻦ ﺃﻣﺮﺗﺴﺮ ﰲ ﻃﻘﺲ ﺣﺎﺭ ﺟﺪﺍ ﻣﺘﺤﻤﻼ ﻓﺮﺍﻕ‬ ‫ﺃﻫﻠﻪ‪ ،‬ﺣﻴﺚ ‪‬ﺧ‪‬ﻴ ﹶﻞ ﺇﻟﻴﻪ ﺃﻥ ﺑﻌﺾ ﺍﳌﺴﻠﺤﲔ ﺑﺎﻟﺮﻣﺎﺡ ﰲ ﻣﻨـﺰﻝ ﺻﻬﺮﻩ ﻭﺍﻗﺘﺮﺑﻮﺍ ﻣﻨﻪ‬ ‫ﺐ‬ ‫ﻣﺴﺘﻌﺪﻳﻦ ﻟﻘﺘﻠﻪ‪ .‬ﺗﺰﺍﻳﺪ ﺧﻮﻓﻪ ﻭﺍﺿﻄﺮﺍﺑﻪ ﻭﻗﻠﻘﻪ ﻭﳘﻮﻡ ﻗﻠﺒﻪ ﺑﺎﻧﺘﻈﺎﻡ‪ ،‬ﻭﺟﻌﻠﻪ ﺭﻋ ‪‬‬ ‫ﺍﳊﻖ ﻛﺎ‪‬ﺎﻧﲔ‪ ،‬ﻓﻔﺮ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ ﺃﻳﻀﺎ ﻭﻭﺻﻞ ﺇﱃ ﺑﻴﺖ ﺻﻬﺮﻩ ﺍﻵﺧﺮ ﰲ ﻣﺪﻳﻨـﺔ‬ ‫ﻓﲑﻭﺯ ﺑﻮﺭ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﺎﻟﺘﻪ‪ ،‬ﺗﺄﺛﺮﺍ ﺑﻌﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻛﻤﻦ ﻫﻮ ﻣﺘﺄﻛﺪ ﺃﻥ ﺍﻟﻌـﺬﺍﺏ‬ ‫ﺍﻹﳍﻲ ﻧﺎﺯﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﻔﻲ ﻓﲑﻭﺯ ﺑﻮﺭ ﺭﺃﻯ‪ -‬ﻛﻤﺎ ﻛﺘﺐ‪ -‬ﻣـﺴﻠﺤﲔ ﺑﺎﻟـﺴﻴﻮﻑ‬ ‫ﻭﺍﻟﺮﻣﺎﺡ‪ ،‬ﻓﺄﺻﺎﺑﻪ ﺫﻋﺮ ﳐﻴﻒ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﻛﻠﻬﺎ ﱂ ﻳﺘﻔﻮ‪‬ﻩ ﺿﺪ ﺍﻹﺳﻼﻡ ﺑﻜﻠﻤﺔ‬ ‫ﻭﺍﺣﺪﺓ‪ .‬ﻭﻛﻞ ﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ ﺍﻟﺜﻼﺙ ﱂ ﺗﻜﻦ ﻣﻦ ﻗﺒﻞ ﲨﺎﻋﺘﻨﺎ ﻛﻤﺎ ﺯﻋـﻢ‪ ،‬ﺇﺫ ﱂ‬ ‫ﻳﺮﻭ‪‬ﺽ ﺃﺣﺪ ﺍﻷﲪﺪﻳﲔ ﺛﻌﺒﺎﻧﺎ ﻭﱂ ﻳﻄﻠﻘﻪ ﻟﻠﺪﻍ ﺁ‪‬ﻢ‪ ،‬ﻭﱂ ﺗﺮﺳِﻞ ﺍﳉﻤﺎﻋﺔ ﻣﺴﻠﺤﲔ‬ ‫ﺑﺎﻟﺴﻴﻮﻑ ﻭﺍﻟﺮﻣﺎﺡ ﺇﱃ ﻣﻨـﺰﻟﻪ ﻟﻺﺟﻬﺎﺯ ﻋﻠﻴﻪ ‪ -‬ﻣﻊ ﻭﺟﻮﺩ ﺣﺮﺍﺳـﺔ ﻣـﺸﺪﺩﺓ‬ ‫ﻟﻠﺸﺮﻃﺔ‪ -‬ﺇﺫ ﱂ ﻳﺸﺎﻫﺪﻫﻢ ﺃﺣ ‪‬ﺪ ﻏﲑ ﺁ‪‬ﻢ ﻭﱂ ﳝﺴﻚ ‪‬ﻢ ﺃﺣﺪ؟! ﻭﱂ ﻳﺮﻓﻊ ﺁ‪‬ـﻢ‬ ‫ﺃﻱ ﻗﻀﻴﺔ ﰲ ﺍﶈﻜﻤﺔ ﺿﺪ ﺃﺣﺪ ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﻗﺎﺿﻴﺎ‪ ،‬ﻓﻬﺬﻩ ﺍﳍﺠﻤﺎﺕ ﺍﻟﺜﻼﺙ ﻛﻠﻬﺎ‬ ‫ﻛﺎﻧﺖ ﰲ ﺍﳊﻘﻴﻘﺔ ﲤﺜﹼﻼ ﳍﻴﺒﺔ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﲤﺜﻼﺕ ﻭﻟﹼﺪ‪‬ﺎ ﺍﻷﻓﻜﺎﺭ ﰲ‬ ‫ﻗﻠﺒﻪ ﺍﳌﺮﻋﻮﺏ ﺍﻟﻔﺰِﻉ‪.‬‬

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‫ﺕ ﰲ ﻗﻠﺒﻪ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺄﺛﲑﺍ ﻣﻬﻴﺒ‪‬ﺎ‪ ،‬ﻓﺎﻋﺘﺮﻑ ﺑﺘﺄﻣﻼﺗـﻪ ﺍﻟﻘﻠﺒﻴـﺔ‬ ‫ﻟﻘﺪ ﺃﺛﺮ ‪‬‬ ‫ﻭﺑﻔﺰﻋﻪ ﻭﺑﺘﺼﺮﻓﺎﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺑﺈﺑﺪﺍﺀ ﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ ﺑﻌﻈﻤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﳍـﺬﺍ ﻗـﺪ‬ ‫ﻋﺎﻣﻠﻪ ﺍﷲ ﻣﻌﺎﻣﻠﺘﻪ ﻟﻠﺨﺎﺋﻒ ﺍﻟﻔﺰِﻉ‪ .‬ﻓﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﻭﻗﺒﻮﻝ ﻋﻈﻤﺔ ﺍﻹﺳﻼﻡ‬ ‫ﺑﻠﺴﺎﻥ ﺣﺎﻟﻪ ﺳﻴﺎﻥ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺑﺘﻌﺒﲑ ﺁﺧﺮ ﻧﻮﻉ ﻣﻦ ﺍﻟﺮﺟـﻮﻉ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺎﻥ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻻ ﻳﻜﻔﻲ ﻹﻧﻘﺎﺫ ﺍﳌﺮﺀ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻏـﲑ‬ ‫ﺃﻧﻪ ﻳﺆﺟﻞ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ﺣﺘﻤﺎ‪ .‬ﻓﻘﺪ ﺃﺛﺒﺖ ﻣﻦ ﺧﻼﻝ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘـﺪﺱ‬ ‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻥ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻹﳍﺎﻣﻴﺔ ﻳﻨﺪﺭﺝ ﰲ ﺍﻟﺮﺟﻮﻉ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ‬ ‫ﻳﺆﺧﺮ ﺍﻟﻌﺬﺍﺏ‪.‬‬ ‫ﻭﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﻠﻰ ﺭﺟﻮﻉ ﺁ‪‬ﻢ ﺇﱃ ﺍﳊﻖ ﻫﻲ ﺃﻥ ﺍﷲ ﻛﺸﻒ ﻋﻠـ ‪‬ﻲ ﰲ‬ ‫ﺍﻹﳍﺎﻡ ﺃﻧﻪ ﺃﺻﻴﺐ ﺑﺎﳍﻢ ﻭﺍﻟﻐﻢ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﺧﻮﻓﻪ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺓ ﲝـﺴﺐ ﺍﻟـﺸﺮﻁ‬ ‫ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﻨﺠﺎ ﻣﻦ ﺍﳍﺎﻭﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ؛ ﺃﻱ ﺍﳌﻮﺕ ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﻛﺎﻥ ﳚﺐ‬ ‫ﺃﻥ ﳛﺪﺙ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﻔﺮﻳﻖ ﺍﳋﺼﻢ ﻛﺎﻥ ﻗﺪ ﻭﻟﱠﺪ ﺍﻻﻟﺘﺒﺎﺱ ﻋﻦ ﻣﻮﺕ ﺁ‪‬ﻢ ﺳﻠﻔﺎ‪،‬‬ ‫ﺣﻴﺚ ﺻﺮﺣﻮﺍ ﺃﻥ ﻃﺒﻴﺒﺎ ﻗﺪ ﺗﻨﺒﺄ ﲟﻮﺗﻪ ﺧﻼﻝ ﺳﺘﺔ ﺃﺷﻬﺮ‪ .‬ﻛﻤﺎ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪:‬‬ ‫ﺇﺫﺍ ﻣﺎﺕ ﻓﻠﻴﺲ ﰲ ﺫﻟﻚ ﺇﻋﺠﺎﺯ‪ ،‬ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﳝﻮﺕ‪ .‬ﻭﺑﻌﻀﻬﻢ ﻗﺎﻝ‪ :‬ﺇﻧﻪ ﻣـﺴ ‪‬ﻦ‬ ‫ﻫﺮِﻡ‪ ،‬ﻓﻼ ﻏﺮﺍﺑﺔ ﺇﺫﺍ ﻣﺎﺕ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻗﺎﻝ‪ :‬ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﻘﺘﻞ ﺑﺴِﺤﺮ‪ ،‬ﳍﺬﺍ ﻗﺪ ﺃﺟ‪‬ﻞ ﺍﷲ‬ ‫ﻣﻮﺗﻪ‪ ،‬ﻭﺑﺈﻳﺮﺍﺩ ﺍﳋﻮﻑ ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ ﺟﻌﻠﻪ ﺍﷲ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﺷـﺮﻁ ﺍﳋـﻮﻑ‬ ‫ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﻨﺠﺎ ﻣﻦ ﺍﳌﻮﺕ ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ‪.‬‬ ‫ﻭﺍﻟﻘﺮﻳﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﻠﻰ ﺭﺟﻮﻉ ﺁ‪‬ﻢ ﺇﱃ ﺍﳊﻖ ﻫﻲ ﺍﻣﺘﻨﺎﻋ‪‬ﻪ ﻋﻦ ﺍﳊﻠﻒ ﻣﻊ ﺇﻏﺮﺍﺋﻪ‬ ‫ﻒ ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ‪ .‬ﻓﻘﺪ ﻛﺘـﺐ‬ ‫ﲜﺎﺋﺰﺓ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﺇﺫﺍ ﺣﻠﻒ ﺃﻧﻪ ﱂ ﳜ ‪‬‬ ‫ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺭﺳﺎﻟﺔ ﻣﺴﺠﻠﺔ ﺇﱃ ﺁ‪‬ﻢ ﻭﺫﻛﺮ ﻓﻴﻬﺎ ﺇﳍﺎﻣـﻪ ﻭﻗـﺎﻝ‬ ‫ﳐﺎﻃﺒﺎ ﺇﻳﺎﻩ‪" :‬ﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﻳﻌﻠﻤﻪ ﺃﺣﺪ ﻏﲑ ﺍﷲ ﺇﻻ ﳓﻦ ﺍﻻﺛﻨﺎﻥ‪ .‬ﻓـﺈﺫﺍ ﻛﻨـﺖ ﻻ‬ ‫ﺗﺆﻣﻦ ﺑﺼﺪﻕ ﻫﺬﺍ ﺍﻹﳍﺎﻡ ﻓﺄﹶﻗﺴِﻢ ﺛﻼﺙ ﻣﺮﺍﺕ ﺑﺼﺮﺍﺣﺔ‪» :‬ﺇﻥ ﻫﺬﺍ ﺍﻹﳍﺎﻡ ﻛﺎﺫﺏ‪،‬‬ ‫ﺖ ﺃﻧﺎ ﻓﺄﺻِﺒﲏ ﺃﻳﻬﺎ ﺍﻹﻟﻪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻐﻴﻮﺭ ﺑﻌﺬﺍﺏ ﺑﺌﻴﺲ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻹﳍﺎﻡ ﺻﺎﺩﻗﹰﺎ ﻭﻛﺬﺑ ‪‬‬ ‫ﻭﺃ ِﻣﺘ‪‬ﲏ ‪‬ﺬﺍ ﺍﻟﻌﺬﺍﺏ«"‪ .‬ﻭﻭﻋﺪ‪‬ﻩ ﺑﺄﻧﻪ ﺳﻴﻘﺪﻡ ﻟﻪ ﺟﺎﺋﺰﺓ ﺃﻟﻒ ﺭﻭﺑﻴﺔ ﺇﺫﺍ ﺣﻠﻒ ‪‬ﺬﺍ‬

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‫ﺍﳌﻀﻤﻮﻥ‪ ،‬ﰒ ﺿﺎﻋﻒ ﺍﳌﺒﻠﻎ ﰲ ﺍﻹﻋﻼﻥ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﰲ ﺍﻹﻋﻼﻥ ﺍﻟﺜﺎﻟـﺚ ﺯﺍﺩ ﺍﳌﺒﻠـﻎ‬ ‫ﺛﻼﺛﺔ ﺃﺿﻌﺎﻑ‪ ،‬ﻭﰲ ﺍﻹﻋﻼﻥ ﺍﻟﺮﺍﺑﻊ ﺟﻌﻞ ﻣﺒﻠﻎ ﺍﳉﺎﺋﺰﺓ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺇﺫﺍ ﺃﻗﺒﻞ ﻋﻠﻰ‬ ‫ﺍﳊﻠﻒ‪" :‬ﺇﱐ ﺧﻼﻝ ﺍﳌﻴﻌﺎﺩ ﱂ ﳜﻄﺮ ﺑﺒﺎﱄ ﺭﻋﺐ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻃﺮﻓﺔ ﻋﲔ‪ ،‬ﺇﺫ‬ ‫ﺭﺃﻳﺖ ﻭﻻ ﺃﺯﺍﻝ ﺃﺭﻯ ﺍﻹﺳﻼﻡ ﻭﻧﱯ ﺍﻹﺳﻼﻡ ) ( ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﱂ ﻳﺪ ‪‬ﺭ ﲞﻠﺪﻱ‬ ‫ﻗﻂ ﺃﻧﻪ ﺻﺎﺩﻕ‪ ،‬ﻭﻇﻠﻠﺖ ﻭﻻ ﺃﺯﺍﻝ ﺃﺅﻣﻦ ﺑﺄﻥ ﻋﻴﺴﻰ ﺍﺑ ‪‬ﻦ ﺍﷲ ﻭﺇﻟ ‪‬ﻪ ﻛﻤﺎ ﻳﺆﻣﻦ ﺑﺬﻟﻚ‬ ‫ﺖ ﺍﳊﻘﻴﻘﺔ‪،‬‬ ‫ﻣﺴﻴﺤﻴﻮ ﺍﻟﱪﻭﺗﺴﺘﺎﻧﺖ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺗﺼﺮﳛﻲ ﻫﺬﺍ ﺧﻼﻑ ﺍﻟﻮﺍﻗﻊ ﻭﺃﺧﻔﻴ ‪‬‬ ‫ﻲ ﻋﺬﺍﺏ ﺍﳌﻮﺕ ﺧﻼﻝ ﻋﺎﻡ ﻭﺍﺣﺪ ﺃﻳﻬﺎ ﺍﻹﻟﻪ ﺍﻟﻘﺎﺩﺭ"‪) .‬ﺃﻧـﻮﺍﺭ ﺍﻹﺳـﻼﻡ‪:‬‬ ‫ﻓﺄﻧ ِﺰ ﹾﻝ ﻋﻠ ‪‬‬ ‫ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ،٩‬ﺻﻔﺤﺔ ‪(٦‬‬

‫ﰒ ﻗﺎﻝ ‪" :‬ﺍﻵﻥ ﺇﺫﺍ ﺃﻗﺒﻞ ﺁ‪‬ﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﻠﻒ‪ ،‬ﻓﻤﻮﻋﺪ ﻫﻼﻛﻪ ﺧﻼﻝ ﻋﺎﻡ‬ ‫ﻭﺍﺣﺪ ﻗﻄﻌﻲ‪ ،‬ﻭﻟﻴﺲ ﻣﻌﻪ ﺃﻱ ﺷﺮﻁ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻣﱪﻡ‪ .‬ﻭﺇﺫﺍ ﱂ ﳛﻠﻒ‪ ،‬ﻓﻠﻦ ﻳﺘﺮﻙ ﺍﷲ‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﺍ‪‬ﺮﻡ ﺑﺪﻭﻥ ﻋﺬﺍﺏ"‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺻﻔﺤﺔ ‪(١١٤‬‬ ‫ﰒ ﻗﺎﻝ ‪" :‬ﺇﺫﺍ ﻋﺎﺵ ﺁ‪‬ﻢ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﻣﻦ ﻳﻮﻡ ﺍﳊﻠﻒ ﻓﺴﻴﻜﻮﻥ ﺍﳌﺒﻠﻎ ﻣﻠﻜﺎ‬ ‫ﺏ ﺃﻱ ﻋﻘﻮﺑﺔ ﺗﺸﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﻗﻄﻌﻮﱐ ﺇﺭﺑ‪‬ﺎ ﺇﺭﺑ‪‬ـﺎ‬ ‫ﻟﻪ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻓﻠﹾﺘﻌﺎﻗﺒﲏ ﻫﺬﻩ ﺍﻟﺸﻌﻮ ‪‬‬ ‫ﺑﺴﻴﻒ ﻓﻠﻦ ﺃﺷﺘﻜﻲ‪ ،‬ﻭﺇﺫﺍ ﻗﺮﺭﻭﺍ ﱄ ﺃﺷﺪ ﻋﻘﻮﺑﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻠﻦ ﺃﺭﻓﺾ‪ ،‬ﻓﻠﻦ ﻳﻜﻮﻥ‬ ‫ﱄ ﻣﻬﺎﻧﺔ ﺃﻛﱪ ﻣﻦ ﺃﻥ ﻳﺜﺒﺖ ﻛﺬﰊ ﺑﻌﺪ ﺣﻠﻔﻪ ﺍﻟﺬﻱ ﻃﻠﺒﺘ‪‬ﻪ ﻣﻨـﻪ ﻋﻠـﻰ ﺃﺳـﺎﺱ‬ ‫ﺍﻹﳍﺎﻡ"‪) .‬ﺿﻴﺎﺀ ﺍﳊﻖ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ،٩‬ﺻﻔﺤﺔ ‪(٣١٧-٣١٦‬‬ ‫ﻟﻜﻨﻪ ﻣﻊ ﻫﺬﺍ‪ ،‬ﺃﻋﻠﻦ ﺑﻜﻠﻤﺎﺕ ﺻﺮﳛﺔ‪" :‬ﺗﺬﻛﺮﻭﺍ ﺟﻴﺪﺍ ﺃﻧﻪ ﻟﻦ ﻳﺘﻮﺟﻪ ﺇﱃ‬ ‫ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻷﻧﻪ ﻛﺎﺫﺏ‪ ،‬ﻭﻳﻌﺮﻑ ﺟﻴﺪﺍ ﰲ ﻗﻠﺒﻪ ﺃﻥ ﻧﻔﺴﻪ ﻛﺎﺩﺕ ﺗﺰﻫﻖ ﺑـﺴﺒﺐ‬ ‫ﻫﻴﺒﺔ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺓ‪ ... ،‬ﻭﺇﻥ ﻗﻠﺒﻪ ﻟﻴﺸﻬﺪ ﺃﻥ ﺇﳍﺎﻣﻨﺎ ﺻﺎﺩﻕ ﻭﺇ ﹾﻥ ﱂ ﻳﺼﺮ‪‬ﺡ ﺑﺬﻟﻚ ﺃﻣﺎﻡ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻏﲑ ﺃﻥ ﻗﻠﺒﻪ ﻳﺼﺪﻕ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺗﺼﺪﻯ ﳍﺬﺍ ﺑﺪﺍﻓﻊ ﺍﻟﺮﻳﺎﺀ ﺍﻟﺪﻧﻴﻮﻱ‪،‬‬ ‫ﻓﺴﻴﻌﻮﺩ ﺇﻟﻴﻪ ﺍﻟﻌﺬﺍﺏ ﺍﻹﳍﻲ ﻋﻠﻰ ﻭﺟﻪ ﻛﺎﻣﻞ‪) .‬ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ‬ ‫‪ ،٩‬ﺻﻔﺤﺔ ‪(١١-١٠‬‬

‫ﻭﻗﺎﻝ ‪ :‬ﻟﻦ ﳛﻠﻒ ﺁ‪‬ﻢ ﺣﱴ ﻟﻮ ﻗﻄﹼﻌﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺇﺭﺑﺎ ﺇﺭﺑﺎ‬

‫ﺁ‪‬ﻢ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﺻﻔﺤﺔ ‪(٣‬‬

‫ﻭﺫﲝﻮﻩ‪) .‬ﻋﺎﻗﺒﺔ‬

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‫ﰒ ﺃﻋﻠﻦ ﺑﺘﺤ ٍﺪ ﻛﺒﲑ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺁ‪‬ﻢ ﻗﺪ ﺭﺟﻊ ﺇﱃ ﺍﳊﻖ‪ ،‬ﰒ ﻳﻨﻜﺮ ﺫﻟﻚ‬ ‫ﺍﻵﻥ‪ ،‬ﻓﻠﻴﺼﻴﺒﻨ‪‬ﻪ ﺍﳌﻮﺕ ﺑﺪﻭﻥ ﺃﻱ ﺷﺮﻁ ﺃﻭ ﺗﺄﺟﻴﻞ ﺃﻭ ﺍﺳﺘﺜﻨﺎﺀ‪) .‬ﺃﻧﻮﺍﺭ ﺍﻹﺳـﻼﻡ‪:‬‬ ‫ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ،٩‬ﺻﻔﺤﺔ ‪ ٦٦‬ﻣﻠﺨﺼﺎ(‬ ‫ﻦ ﻻ ﳏﺎﻟﺔ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺻـﻔﺤﺔ‬ ‫ﰒ ﻗﺎﻝ ‪ :‬ﺇﺫﺍ ﺣﻠﻒ ﺁ‪‬ﻢ ﻛﺬﺑﺎ ﻓﻠﻴﻬِﻠ ﹶﻜ ‪‬‬

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‫ﰒ ﻗﺎﻝ ‪ :‬ﻟﻘﺪ ﻭﻋﺪ ﺍﷲ ﺃﻥ ﳛﺴﻢ ﺍﻷﻣﺮ ﻗﻄﻌﺎ ﺑﻌﺪ ﺍﳊﻠﻒ‪ ،‬ﻓﺈﺫﺍ ﺣﻠﻒ‬ ‫ﻓﻠﻦ ﻳ‪‬ﻘﺒﻞ ﺍﻟﺮﺟﻮﻉ ﺍﳋﻔﻲ ﺃﺑﺪﺍ ﻣﺮﺓ ﺃﺧﺮﻯ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻜﺎﺭ‪) .‬ﺍﳌﺮﺟـﻊ ﺍﻟـﺴﺎﺑﻖ‪:‬‬ ‫ﺻﻔﺤﺔ ‪(٨١‬‬

‫ﰒ ﻃﻠﺐ ﻣﻦ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻣﺴﺘﺤﻠﻔﹰﺎ ﺇﻳﺎﻫﻢ ﺃﻥ ﻳﺪﻓﻌﻮﺍ ﺁ‪‬ﻢ ﻟﻠﺤﻠﻒ ﻭﻗﺎﻝ‪:‬‬ ‫"ﺍﻟﺬﻱ ﻫﻮ ﺍﺑﻦ ﺣﻼﻝ‪ ،‬ﻭﻳﻌﺘﱪ ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻨﺘﺼﺮﺍ‪ ،‬ﻓﻠﻴﺄﺧﺬ ﻣﻨـﺎ‬ ‫ﺃﻟﻔﻲ ﺭﻭﺑﻴﺔ ﻣﻘﺎﺑﻞ ﺩﻓﹾﻊ ﺁ‪‬ﻢ ﻋﻠﻰ ﺍﳊﻠﻒ ﺣﺴﺒﻤﺎ ﻧﺮﻳﺪ‪ ،‬ﻭﺑﻌﺪﻩ ﻓﻠﻴﻘﻞ ﻣﺎ ﺷـﺎﺀ ﰲ‬ ‫ﺣﻘﻨﺎ"‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺻﻔﺤﺔ ‪(٨٦‬‬ ‫ﻏﲑ ﺃﻥ ﺁ‪‬ﻢ ﱂ ﻳﺆﺛﺮ ﻓﻴﻪ ﲢﺮﻳﺾ ﻭﺇﻏﺮﺍﺀ ﺃﺣﺪ‪ ،‬ﻭﻣﺎ ﺃ ﹾﻗ ‪‬ﺪ ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻘﺴﻢ‪.‬‬ ‫‪@ @"@áème"@‰ˆÇŽ‬‬ ‫ﻓﺤﲔ ﻃﹸﻠﺐ ﻣﻦ ﺁ‪‬ﻢ ﺑﺈﺻﺮﺍﺭ ﻣﺘﻜﺮﺭ ﺃﻥ ﳛﻠﻒ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺟﺒﺎ ﻋﻠ ‪‬ﻲ ﺃﻥ‬ ‫ﺃﺣﻠﻒ ﻓﺎﺳﺘﺪﻋﻮﱐ ﰲ ﺍﶈﻜﻤﺔ‪ ..‬ﺃﻱ ﻻ ﺃﺳﺘﻄﻴﻊ ﺍﳊﻠﻒ ﺩﻭﻥ ﺇﻛـﺮﺍﻩ ﺍﶈﻜﻤـﺔ؛‬ ‫ﻭﻛﺄﻥ ﺇﳝﺎﻧﻪ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺇﺟﺒﺎﺭ ﺍﶈﻜﻤﺔ‪ .‬ﺑﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺑﺄﻥ ﺍﻟـﺬﻳﻦ‬ ‫ﳝﺘﻨﻌﻮﻥ ﻋﻦ ﺍﳊﻠﻒ ﻣﻦ ﺃﺟﻞ ﺇﻇﻬﺎﺭ ﺍﳊﻖ ﻓﺴﻴ‪‬ﻬﻠﻜﻮﻥ‪) .‬ﺇﺭﻣﻴﺎ‪) (١٢:١٦‬ﺍﳌﺮﺟـﻊ‬ ‫ﺍﻟﺴﺎﺑﻖ‪ :‬ﺻﻔﺤﺔ ‪(٩٩‬‬ ‫ﰒ ﻗﺎﻝ ﳏﺘﺠ‪‬ﺎ‪ :‬ﺇﻥ ﺍﳊﻠﻒ ﳑﻨﻮﻉ ﰲ ﺩﻳﻨﻨﺎ‪ ،‬ﻓﺮ ‪‬ﺩ ﻋﻠﻴﻪ ﺳﻴﺪﻧﺎ ﺍﳌـﺴﻴﺢ ﺍﳌﻮﻋـﻮﺩ‬ ‫ ﺑﺎﻟﺘﻔﺼﻴﻞ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻋﻴﺴﻰ ﻳﻌﺮﻑ ﺟﻴـﺪﺍ ﺃﻥ ﺍﳊﻠـﻒ ﺭﻭﺡ‬ ‫ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻟﻴﺤﺮ‪‬ﻣﻪ‪ .‬ﻓﺎﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﻟﻀﻤﲑ ﺍﻹﻧﺴﺎﱐ‬ ‫ﻳﺸﻬﺪ ﻋﻠﻰ ﺃﻥ ﺍﳊﻠﻒ ﻫﻮ ﺍﻷﻣﺮ ﺍﻟﻔﻴﺼﻞ ﳊﺴﻢ ﺍﳋﺼﻮﻣﺎﺕ‪ ،‬ﻓﺠﻤﻴﻊ ﺍﳌـﺴﺆﻭﻟﲔ‬ ‫ﺍﳊﻜﻮﻣﻴﲔ ﻳ‪‬ﻘﺴﻤﻮﻥ‪ ،‬ﻛﻤﺎ ﺣﻠﻒ ﺑﻄﺮﺱ ﻭﺑﻮﻟﺺ ﻭﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﺃﻳﻀﺎ‬

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‫ﺴﺠ‪‬ﻞ ﻫـﺬﻩ‬ ‫ﳛﻠﻔﻮﻥ ﻭﺍﷲ ﻫﻮ ﺍﻵﺧﺮ ﻳ‪‬ﻘﺴﻢ ﻭﺍﻷﻧﺒﻴﺎﺀ ﺃﻳﻀﺎ ﺣﻠﻔﻮﺍ‪ ،‬ﻓـ ‪‬‬ ‫ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻭﺑﺎﻟﺘﻮﺛﻴﻖ‪.‬‬ ‫ﺍﻋﺘﺮﺽ ﺍﻟﺒﻌﺾ ﺃﻧﻪ ﻣﻦ ﺍﻟﻮﺍﺭﺩ ﺍﺣﺘﻤﺎ ﹸﻝ ﻣﻮﺗﻪ ﺧﻼﻝ ﻋﺎﻡ‪ ،‬ﻓﺮ ‪‬ﺩ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻗﺎﺋﻼ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳋﺼﻮﻣﺔ ﺑﲔ ﺇﳍﲔ‪ ،‬ﺃﺣﺪﳘﺎ ﺇﳍﻨﺎ ﺍﻟﺼﺎﺩﻕ ﻭﺍﻟﺜﺎﱐ ﺇﻟﻪ ﺍﳌﺴﻴﺤﻴﲔ‬ ‫ﺍﻟﺰﺍﺋﻒ ﺍﻟﺬﻱ ﺍﺧﺘﺮﻋﻮﻩ‪) ،...‬ﻓﺎﻟﺸﻚ ﺃﻧﻪ ﻗﺪ ﳝﻮﺕ ﺧﻼﻝ ﻋﺎﻡ‪ ،‬ﻟـﻴﺲ ﰲ ﳏﻠـﻪ‪.‬‬ ‫ﺍﻟﻨﺎﺳﺦ( ﻷﻧﻪ ﺇﺫﺍ ﻃﹸﻠﺐ ﻣﻨﺎ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻹﺛﺒﺎﺕ ﺍﳊﻖ‪ ،‬ﻓﻨﺴﺘﻄﻴﻊ ﺃﻥ ﳓﻠـﻒ ﺃﻧﻨـﺎ‬ ‫ﺳﻨﻌﻴﺶ ﻋﺸﺮﺓ ﺃﻋﻮﺍﻡ ﻧﺎﻫﻴﻚ ﻋﻦ ﻋﺎﻡ ﻭﺍﺣﺪ‪ ،‬ﻷﻧ‪‬ﺎ ﻧﺆﻣﻦ ﻳﻘﻴﻨﺎ ﺃﻧﻪ ﺳﻴﻨـﺼﺮﻧﺎ‬ ‫ﺣﺘﻤﺎ ﰲ ﺍﳌﻮﺍﺟﻬﺔ ﺍﻟﺪﻳﻨﻴﺔ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺻﻔﺤﺔ ‪(٦٩-٦٨‬‬ ‫ﰒ ﻛﺘﺐ‪ :‬ﺃﻧﺎ ﺃﻋﻠﻢ ﻳﻘﻴﻨﺎ ﺃﻥ ﺍﷲ ﻋﻨﺪ ﺍﳌﻮﺍﺟﻬﺔ ﺳﻴ‪‬ﺒﻘﻴﲏ ﺣﻴ‪‬ﺎ‪) ،‬ﻭﻟﻦ ﳕـﻮﺕ‬ ‫ﺧﻼﻝ ﻋﺎﻡ ﺍﳊﻠﻒ‪ .‬ﺍﻟﻨﺎﺳﺦ( ﻷﻥ ﺇﳍﻨﺎ ﻗﺎﺩﺭ ﻭﺣﻲ ﻭﻗﻴﻮﻡ‪ ،‬ﻭﻟﻴﺲ ﻣﺜﻞ ﺍﺑﻦ ﻣـﺮﱘ‬ ‫ﺍﻟﻌﺎﺟﺰﺓ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺻﻔﺤﺔ ‪(١١٣‬‬ ‫ﰒ ﻛﺘﺐ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺭﺳﺎﻟﺔ ﺁ‪‬ﻢ ﺍﳌﻨﺸﻮﺭﺓ ﰲ ﺟﺮﻳﺪﺓ ﻧﻮﺭ ﺃﻓﺸﺎﻥ ﰲ ‪-٢١‬‬ ‫‪ ١٨٩٤-٩‬ﺭﺳﺎﻟ ﹰﺔ‪:‬‬ ‫ﺖ ‪-‬ﺑﺘﻠﻘﻲ ﺇﳍﺎ ٍﻡ ﺻﺎﺩﻕ ﻭﻃﻴﺐ ﻣﻦ ﺍﷲ ﻗﻄﻌﺎ ﻭﻭﺍﺿﺤ‪‬ﺎ ﻛﺎﻟـﺸﻤﺲ‪-‬‬ ‫ﻟﻘﺪ ﻋﻠﻤ ‪‬‬ ‫ﺃﻧﻚ ﺟﺰﻋﺖ ﻟﻌﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ ﻭﺻﺪﻗﻬﺎ ﺧﻼﻝ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﺍﺳﺘﻮﱃ ﻋﻠﻰ‬ ‫ﻗﻠﺒﻚ ﺍﳍﻢ ﻭﺍﻟﻐﻢ ﻛﻠﻪ ﻣﻦ ﲢﻘﻖ ﺍﻟﻨﺒﻮﺀﺓ‪ .‬ﺇﻧﲏ ﺃﻗﻮﻝ ﻣﻘﺴﻤﺎ ﺑﺎﷲ ﺟﻞ ﺷﺄﻧﻪ ﺃ ﹾﻥ ﻫﺬﺍ‬ ‫ﻫﻮ ﺍﳊﻖ‪ ،‬ﻭﻗﺪ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻪ ﻣﻦ ﺧﻼﻝ ﺍﻹﳍﺎﻡ ﺍﻹﳍﻲ‪ ،‬ﻭﺃﻧﺒﺄﱐ ﺑﻪ ﺫﻟﻚ ﺍﻟﻘـﺪﻭﺱ‬ ‫ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﲟﺎ ﳜﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻄﹼﻠﻊ ﻋﻠﻰ ﺍﻷﻓﻜﺎﺭ ﺍﳋﻔﻴﺔ ﺍﻟﱵ ﺗﻨﺸﺄ ﻓﻴﻪ‪.‬‬ ‫ﺕ ﺃﻥ ﲢﻠﻒ ﰲ‬ ‫ﻭﺇﻥ ﻛﻨﺖ ﻛﺎﺫﺑﺎ ﰲ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻳﺢ ﻓﻠﻴ‪‬ﻬﻠﻜﹾﲏ ﺍﷲ ﻗﺒﻠﻚ‪ .‬ﻭﳍﺬﺍ ﺃﺭﺩ ‪‬‬ ‫ﺍﺟﺘﻤﺎﻉ ﻋﺎﻡ ﺣﻠﻔﺎ ﻣﺆﻛﺪﺍ ﺑﻌﺬﺍﺏ ﰲ ﺣﺎﻟﺔ ﺍﻟﻜﺬﺏ ﻭﻓﻖ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺑﻴﻨﺘ‪‬ﻬﺎ‪ ،‬ﻟﻜﻲ‬ ‫ﺗ‪‬ﺤﺴﻢ ﻗﻀﻴﺘ‪‬ﻨﺎ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﺍﻟﻌﺎﱂ ﰲ ﻇﻼﻡ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ‪‬؛ ﻓﺴﺄﺣﻠﻒ ﺃﻧﺎ ﺃﻳﻀﺎ ﳌـﺪﺓ‬ ‫ﻋﺎﻡ ﺃﻭ ﻋﺎﻣﲔ ﺃﻭ ﺛﻼﺛﺔ ﺃﻋﻮﺍﻡ‪ ،‬ﺫﻟﻚ ﻷﱐ ﺃﻋﻠﻢ ﺃﻥ ﺍﻟﺼﺎﺩﻕ ﻟﻦ ﻳﺒﺎﺩ‪ ،‬ﺑﻞ ﺳﻮﻑ‬ ‫ﻒ ﻋﻠﻰ ﺻﺪﻕ ﺍﻹﳍـﺎﻡ ﺃﻭ‬ ‫ﺏ ﺳﻠﻔﺎ‪ .‬ﻓﻠﻮ ﻃﹸﻠﺐ ﻣﲏ ﺍﳊﻠ ‪‬‬ ‫ﻳﻬﻠﻚ ﻣﻦ ﺃﻫﻠﻜﻪ ﺍﻟﻜﺬ ‪‬‬

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‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻠﻦ ﺃﻃﻠﺐ ﻣﻨﻚ ﺣﱴ ﻣﻠﻴﻤﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺣﻠﻔﺖ‪ ،‬ﻓﺴﺄﻗﺪﻡ ﻟﻚ ﺛﻼﺛﺔ‬ ‫ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﺳﻠﻔﺎ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺻﻔﺤﺔ ‪(٩٣-٩٢‬‬ ‫ﻏﲑ ﺃﻥ ﺁ‪‬ﻢ ﱂ ﻳ‪‬ﻘﺪﻡ ﻋﻠﻰ ﺍﳊﻠﻒ ﻭﱂ ﻳ‪‬ﻈﻬﺮ ﺍﳊﻖ‪ ،‬ﻓﺤﺬﱠﺭﻩ ﺳـﻴﺪﻧﺎ ﺍﳌـﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻣﺮﺍﺭﺍ ﻣﻦ ﺍﳌﻮﺕ ﻋﻘﺎﺑﺎ ﻋﻠﻰ ﺇﺧﻔﺎﺀ ﺍﳊﻖ‪ ،‬ﺣﻴﺚ ﻧـﺸﺮ ﰲ ﺃﻧـﻮﺍﺭ‬ ‫ﺍﻹﺳﻼﻡ‪:‬‬ ‫‪ -١‬ﻛﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺘﺄﺟﻞ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻜﺎﻣﻞ )ﺃﻱ ﺍﳌﻮﺕ( ﺣﱴ ﳜﻠـﻖ‬ ‫ﻫﻮ ﻧﻔﺴﻪ )ﺃﻱ ﺁ‪‬ﻢ( ﺑﻴﺪﻩ ﺃﺳﺒﺎﺏ ﺍﳍﻼﻙ ﻧﺘﻴﺠﺔ ﲡﺎﺳﺮﻩ‪.‬‬ ‫‪ -٢‬ﺇﻥ ﺍﳍﺎﻭﻳﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﻫﻲ ﺍﳌﻮﺕ‪ ،‬ﻗﺪ ﺃﻣﻬﻠﺖ ﺁ‪‬ﻢ ﺍﶈﺘﺮﻡ ﺑﻌﺾ ﺍﻟﺸﻲﺀ‪.‬‬ ‫‪ -٣‬ﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻥ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ ﻗﺪ ﻭ‪‬ﺿﻌﺖ ﻓﻴﻪ ﻟﺒﻨﺔ ﺃﺳﺎﺳـﻴﺔ‬ ‫ﻟﻠﻌﺬﺍﺏ ﺍﻟﻜﺎﻣﻞ )ﺃﻱ ﺍﳌﻮﺕ( ﻭﺳﻴﻈﻬﺮ ﺑﺒﻌﺾ ﺍﻟﺪﻭﺍﻓﻊ ﻋﻦ ﻗﺮﻳﺐ‪) .‬ﺃﻧـﻮﺍﺭ‬ ‫ﺍﻹﺳﻼﻡ‪ :‬ﺹ ‪ ١١-١٠‬ﻣﻠﺨﺼﺎ(‬

‫ﰒ ﻛﺘﺐ ﰲ ﺇﻋﻼﻥ ﺗﻘﺪﱘ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﺟﺎﺋﺰﺓ‪:‬‬ ‫"ﱂ ﻳﺘﻮﻗﻒ ﺍﻷﻣﺮ ﻫﻨﺎ‪ ،‬ﻷﻥ ﺍﷲ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻟﻦ ﺃﺗﻮﻗﻒ ﺣﱴ ﺃﺑﺮﺯ ﻳﺪﻱ ﺍﻟﻘﻮﻳﺔ‬ ‫ﻭﺃﻓﻀﺢ ﺍﻟﻔﺮﻳﻖ ﺍﳌﻨﻬﺰﻡ‪ .‬ﺻﺤﻴﺢ ﺃﻧﻪ ﺃﺧ‪‬ﺮ ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﺁ‪‬ﻢ ﲝﺴﺐ ﺳﻨﺘﻪ ﺍﻟﻘﺪﳝـﺔ‬ ‫ﺍﳌﻨﺪﺭﺟﺔ ﰲ ﻛﺘﺒﻪ ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﺍﻷﺯﻟﻴﺔ ﰲ ﺍ‪‬ﺮﻣﲔ ﰲ ﻛﺘﺒﻪ ﻭﻻ‬ ‫ﳚﻮﺯ ﺗﺒﺪﻳﻠﻬﺎ؛ ﻭﻫﻲ ﺃ‪‬ﻢ ﰲ ﺣﺎﻟﺔ ﺍﳋﻮﻑ ﻳ‪‬ﻌﻄﹶﻮﻥ ﻣﻬﻠﺔ ﻣﺎ‪ ،‬ﰒ ﻳﺆﺧـﺬﻭﻥ ﻋﻨـﺪ‬ ‫ﺇﺻﺮﺍﺭﻫﻢ ‪ ...‬ﻓﺎﻵﻥ ﺇﺫﺍ ﺃﻗﺒﻞ ﺁ‪‬ﻢ ﻋﻠﻰ ﺍﳊﻠﻒ‪ ،‬ﻓﻤﻮﻋﺪ ﻫﻼﻛﻪ ﺧﻼﻝ ﻋﺎﻡ ﻭﺍﺣﺪ‬ ‫ﻗﻄﻌﻲ ﻭﻳﻘﻴﲏ ﻭﻟﻴﺲ ﻣﻌﻪ ﺃﻱ ﺷﺮﻁ‪ ،‬ﻭﺍﻟﻘﻀﺎﺀ ﻣﱪﻡ‪ ،‬ﻭﺇﺫﺍ ﱂ ﳛﻠﻒ‪ ،‬ﻓﻠﻦ ﻳﺘﺮﻙ ﺍﷲ‬ ‫ﻣﺜﻞ ﻫﺬﺍ ﺍ‪‬ﺮﻡ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺧﺪﺍﻉ ﺍﻟﻌﺎﱂ ﺑﺈﺧﻔﺎﺀ ﺍﳊﻖ ﺑﺪﻭﻥ ﻋﺬﺍﺏ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪:‬‬ ‫ﺻﻔﺤﺔ ‪(١١٤‬‬

‫ﻭﻛﺘﺐ ﰲ ﻛﺘﻴﺐ "ﺿﻴﺎﺀ ﺍﳊﻖ" ﺍﻟﺼﺎﺩﺭ ﰲ ﻣﺎﻳﻮ‪/‬ﺃﻳﺎﺭ ‪ :١٨٩٥‬ﻏـﲑ ﺃﻥ‬ ‫ﻫﺬﺍ ﺍﻻﺟﺘﻨﺎﺏ ﻏﲑ ﻣ‪‬ﺠﺪٍ‪ ،‬ﻷﻥ ﺍﷲ ﻻ ﻳﺘﺮﻙ ﺍ‪‬ﺮﻡ ﺑﻼ ﻋﻘﻮﺑﺔ‪ ،‬ﻭﺇﻥ ﺁ‪‬ﻢ ﻫـﻮ‬ ‫ﺍﳌﺴﺆﻭﻝ ﻋﻦ ﺑﺬﺍﺀﺓ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺍﻟﺴﻔﻬﺎﺀ ﻛﻠﻬﺎ ‪ ..‬ﻓﺂ‪‬ﻢ ﻏﲑ ﺑﺮﻱﺀ ﻣﻦ ﺟﺮﳝﺔ ﻋﺪﻡ‬ ‫ﺍﻹﻓﺼﺎﺡ ﻋﻦ ﺍﳊﻖ ﺑﻠﺴﺎﻧﻪ ﻋﻠﻨﺎ‪) .‬ﺿﻴﺎﺀ ﺍﳊﻖ‪ ،‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﺡ ‪ ،٩‬ﺹ ‪(٢٦٩‬‬

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‫ﻭﻟﻘﺪ ﻧﺸﺮ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳﺒﻌﺔ ﺇﻋﻼﻧﺎﺕ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﺴﺎﺑﻊ ﻣﻨﻬﺎ‬ ‫ﺍﻟﺬﻱ ﻃﹸﻠﺐ ﻓﻴﻪ ﻣﻦ ﺁ‪‬ﻢ ﺃﻥ ﳛﻠﻒ‪ ،‬ﺻﺪﺭ ﰲ ‪ .١٨٩٥-١٢-٣٠‬ﻭﺑﻌﺪ ﺃﻥ ﺑﻠـﻎ‬ ‫ﺇﺻﺮﺍ ‪‬ﺭ ﺁ‪‬ﻢ ﻋﻠﻰ ﺭﻓﺾ ﺍﳊﻠﻒ ﺃﻭﺟ‪‬ﻪ‪ ،‬ﻭﺗﺮﻛﹾﻨﺎ ﳓﻦ ﺃﻳﻀﺎ ﺗﺒﻠﻴﻐﻪ ﻭﺑﺪﺃﹾﻧﺎ ﻧﻨﺘﻈﺮ‪ ،‬ﲢﻘﻖ‬ ‫ﻭﻋ‪‬ﺪ ﺍﷲ ؛ ﻓﺈﻧﻪ ﱂ ﻳﻜﻤﻞ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﺑﻌﺪ ﺻﺪﻭﺭ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺍﻟﺴﺎﺑﻊ ﺣـﱴ‬ ‫ﺃﻟﻘﺎﻩ ﺍﷲ ﰲ ﺍﳍﺎﻭﻳﺔ ﲟﻮﺗﻪ ﲝﺴﺐ ﻭﻋ‪‬ﺪﻩ‪ .‬ﻓﻜﻤﺎ ﻛﺎﻥ ﺁ‪‬ﻢ ﻗﺪ ﺃﺧﻔﻰ ﺍﳊﻖ ﻋﻦ ﺃﻧﻈﺎﺭ‬ ‫ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻘﺪ ﺃﺧﻔﺎﻩ ﺍﷲ ﻋﻦ ﺃﻧﻈﺎﺭ ﺍﻟﻌﺎﱂ ﰲ ﺍﻷﺭﺽ؛ ﻓﺒﻤﻮﺗﻪ ﻗﺎﻡ ﻣﺄﰎ ﰲ ﺑﻴـﻮﺕ‬ ‫ﺍﻟﻔﺮﻳﻖ ﺍﳋﺼﻢ‪ .‬ﺑﻞ ﻗﺪ ﻭﺭﺩ ﺧﱪ ﺃﻥ ﺃﺣﺪ ﺍﳌﺴﻴﺤﻴﲔ ﺍﳌﺪﻋﻮ "‪‬ﻮﱃ ﺧﺎﻥ" ﺣﺰﻧﺎ ﻋﻠﻰ‬ ‫ﻣﻮﺕ ﺁ‪‬ﻢ‪ ،‬ﺇﺫ ﻗﺪ ﺷﻖ ﻋﻠﻴﻪ ﻣﻮﺕ ﺁ‪‬ﻢ ﺍﳌﻔﺎﺟﺊ ﺍﻷﻟﻴﻢ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺻﺮﺡ "‪‬ـﻮﱃ"‬ ‫ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﺑﺄﻧﻪ ﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﻳﻨﺠﻮ ﻣﻦ ﺍﳌﻮﺕ ﺑﻌﺪﻩ‪ ،‬ﻓﻤﺎﺕ ﻧﺘﻴﺠـﺔ ﺇﺻـﺎﺑﺘﻪ‬ ‫ﺑﺼﺪﻣﺔ ﻗﻠﺒﻴﺔ‪ .‬ﻭﺑﺘﺤﻘﻖ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﲢﻘﻘﺖ ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﺃﻧﻪ ﰲ ﺯﻣﻦ ﺍﳌﻬـﺪﻱ‬ ‫ﺳﺘﻜﻮﻥ ﻣﻨﺎﻇﺮﺓ ﻣﻊ ﺍﳌﺴﻴﺤﻴﲔ ﺗﺘﺤﻮﻝ ﻓﻴﻤﺎ ﺑﻌﺪ ﺇﱃ ﻓﺘﻨﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻋﻨﺪﺋﺬ ﺳـﻴﺄﰐ‬ ‫ﻧﺪﺍﺀ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﺍﳊﻖ ﻣﻊ ﺁﻝ ﺍﳌﻬﺪﻱ‪ ،‬ﻭﺳﻴﻨﺎﺩﻱ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﺍﳊـﻖ ﻣـﻊ ﺁﻝ‬ ‫ﻋﻴﺴﻰ؛ ﺃﻱ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﺪﺍﺀ ﺍﻟﺴﻤﺎﻭﻱ ﺳﻴﻜﻮﻥ ﻋﻠﻰ ﺻﻮﺍﺏ‬ ‫ﺑﺄﻥ ﺍﳊﻖ ﻣﻊ ﺁﻝ ﺍﳌﻬﺪﻱ‪ ..‬ﺃﻱ ﺃﻥ ﺍﻟﻔﺘﺢ ﺳﻴﺤﺎﻟﻒ ﺍﳌﺴﻠﻤﲔ ﻻ ﺍﳌﺴﻴﺤﻴﲔ‪.١‬‬ ‫ﻛﺬﻟﻚ ﲢﻘﻘﺖ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻗﺒﻞ ﺳﺘﺔ ﻋﺸﺮ ﻋﺎﻣـﺎ‬ ‫ﻣﻦ ﺻﺪﻭﺭ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﺑﺄﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺳﻴﻤﻜﺮﻭﻥ ﺃﻭﻻ‪ ،‬ﰒ ﺗﻜﻮﻥ‬ ‫ﻓﺘﻨﺔ ﻣﻦ ﻗﺒﻞ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺍﳌﺴﻠﻤﲔ ﻣﻌﺎ‪) .‬ﺭﺍﺟﻊ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ،٩‬ﺻﻔﺤﺔ ‪٢٩٣‬‬ ‫ﻭﻫﺬﺍ ﺍ‪‬ﻠﺪ ﺻﻔﺤﻪ ‪ ٢٩٠-٢٨٦‬ﻭﺍﳊﺎﺷﻴﺔ ﻋﻠﻰ ﺍﻟﺼﻔﺤﺔ ‪(٣٠٦-٣٠٥‬‬

‫‪ 1‬ﺃﺧﺮﺝ ﻧﻌﻴﻢ ﺑﻦ ﲪﺎﺩ ﻋﻦ ﺃﰊ ﺟﻌﻔﺮ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﺍﳊـﻖ ﰲ ﺁﻝ‬ ‫ﳏﻤﺪ ﻭﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﻣﻦ ﺍﻷﺭﺽ ﺇﻥ ﺍﳊﻖ ﰲ ﺁﻝ ﻋﻴﺴﻰ ‪ ..‬ﻭﺇﳕﺎ ﺍﻟـﺼﻮﺕ ﺍﻷﺳـﻔﻞ ﻛﻠﻤـﺔ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﺼﻮﺕ ﺍﻷﻋﻠﻰ ﻛﻠﻤﺔ ﺍﷲ ﺍﻟﻌﻠﻴﺎ‪ .‬ﻭﺃﺧﺮﺝ ﺃﻳﻀﺎ ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﳛﲕ ﻋـﻦ ﺃﻣـﻪ‬ ‫ﻭﻛﺎﻧﺖ ﻗﺪﳝﺔ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﳍﺎ ﰲ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﺇﻥ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ‪‬ﻠﻚ ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺎﻟﺖ ﻛﻼ ﻳﺎ ﺑﲏ‬ ‫ﻭﻟﻜﻦ ﺑﻌﺪﻫﺎ ﻓﺘﻨﺔ ‪‬ﻠﻚ ﺍﻟﻨﺎﺱ؛ ﻻ ﻳﺴﺘﻘﻴﻢ ﺃﻣﺮﻫﻢ ﺣﱴ ﻳﻨﺎﺩﻱ ﻣﻨﺎﺩ ﻣـﻦ ﺍﻟـﺴﻤﺎﺀ ﻋﻠـﻴﻜﻢ‬ ‫ﺑﻔﻼﻥ‪) .‬ﺍﳊﺎﻭﻱ ﻟﻠﻔﺘﺎﻭﻱ؛ ﺝ‪ ،٢‬ﺹ‪) (٦٨‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻒ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻬﻢ ﻣﻦ ﺍﳌﺸﺎﻳﺦ‪ -‬ﺣﱴ ﺑﻌﺪ‬ ‫ﻭﺣﲔ ﱂ ﻳﻜ ‪‬‬ ‫ﻣﻮﺕ ﺁ‪‬ﻢ‪ -‬ﻋﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ ﱂ ﺗﺘﺤﻘﻖ ﻭﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻧﺘﺼﺮﻭﺍ‪..‬‬ ‫ﻛﺘﺐ ﺣﻀﺮﺗ‪‬ﻪ ﰲ ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ "ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺃﻭ ﺍﳌﺴﻴﺤﻴﲔ ﻳـﺸﻚ ﰲ‬ ‫ﲢﻘﻖ ﻧﺒﻮﺀﺓ ﺁ‪‬ﻢ‪ ،‬ﻓﻴﺘﺤﺘﻢ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﺎﻫﻠﲏ"‪) .‬ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪،١١‬‬

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‫ﺃﻣﺎ ﺍﳌﺸﺎﻳﺦ ﻓﻘﺪ ﻭﺟﻪ ﺇﻟﻴﻬﻢ ﺍﳋﻄﺎﺏ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٢٥‬ﻣﻦ ﺿﻤﻴﻤﺔ ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ‪:‬‬ ‫ﺃﻧﺎ ﺃﻋﻠﻢ ﻳﻘﻴﻨﺎ ﺃﻧﻪ ﺇﺫﺍ ﺃﻧﻜﺮ ﺃﺣ ‪‬ﺪ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻣﻘﺴﻤﺎ ﺑﺎﷲ ﺃﻣـﺎﻣﻲ‪،‬‬ ‫ﻓﻠﻦ ﻳﺘﺮﻛﻪ ﺍﷲ ﺩﻭﻥ ﻋﻘﺎﺏ‪ ،‬ﻟﻜﻦ ﳚﺐ ﺃﻥ ﻳﻄﹼﻠﻊ ﺃﻭﻻ ﻋﻠـﻰ ﲨﻴـﻊ ﻫـﺬﻩ‬ ‫ﺍﻷﺣﺪﺍﺙ ﺑﺎﻟﺘﻔﺼﻴﻞ‪ ،‬ﺫﻟﻚ ﻟﺌﻼ ﻳﻜﻮﻥ ﺟﻬﻠﹸﻪ ﺷﻔﻴﻌﺎ ﻟﻪ‪ ،‬ﰒ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺴﻢ ﺑـﺎﷲ‬ ‫ﻋﻠﻰ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻦ ﺍﷲ ﻭﻫﻲ ﺑﺎﻃﻠﺔ‪ ،‬ﰒ ﺇﺫﺍ ﱂ ﻳ‪‬ﻬﻠﻚ ﺧﻼﻝ ﺳﻨﺔ ﺑِﻮﺑﺎ ٍﻝ ﻣﻦ ﻫـﺬﺍ‬ ‫ﺍﻟﻘﺒﻴﻞ ﺃﻭ ﱂ ﻳﺘﻌﺮﺽ ﳌﺼﻴﺒﺔ ﺧﺎﺭﻗﺔ‪ ،‬ﻓﻬﺎ ﺃﻧﺎ ﺃﹸﺷﻬﺪ ﺍﳉﻤﻴﻊ ﻭﺃﻗﻮﻝ ﺑﺄﻧﲏ ﺳﺄﻋﺘﺮﻑ‬ ‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﱐ ﻛﺎﺫﺏ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺒ ‪‬ﺪ ﺍﳊﻖ ﻣﺼﺮ‪‬ﺍ ﻋﻠﻰ ﺫﻟﻚ ﻓﻠﻴﻘﺴﻢ ﻫـﻮ‪،‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﻳ‪‬ﺸﻴﻊ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻓﻠﻴﺘﻘﺪﻡ ﰲ ﺍﳌﻴﺪﺍﻥ‪ ،‬ﺃﻣـﺎ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺍﳌﻮﻟﻮﻱ ﺃﲪ ‪‬ﺪ ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻱ ﺃﻭ ﺛﻨﺎ ُﺀ ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻱ ﻳﻈﻦ ﺫﻟـﻚ‪ ،‬ﻓﻤـﻦ‬ ‫ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺃﻥ ﻳ‪‬ﺜﺒﺘﺎ ﺗﻘﻮﺍﳘﺎ‪ .‬ﻭﺗﺬﻛﺮﻭﺍ ﻳﻘﻴﻨﺎ ﺃﻧﻪ ﺇﺫﺍ ﺃﻗﺴﻢ ﺃﺣﺪﳘﺎ ﻋﻠـﻰ ﺃﻥ‬ ‫ﻒ ﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﻓﺴﻮﻑ ﻳ‪‬ﻬﻴﻨﻪ ﺍﷲ‬ ‫ﻧﺒﻮﺀﰐ ﻋﻦ ﺁ‪‬ﻢ ﱂ ﺗﺘﺤﻘﻖ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺼﺮ ﻛﺎﻥ ﺣﻠﻴ ‪‬‬ ‫ ﻭﻳﺴﻮ‪‬ﺩ ﻭﺟﻬﻪ ﻭﻳ‪‬ﻬﻠﻜﻪ ﲟﻮﺕ ﺍﻟﻠﻌﻨﺔ‪ ،‬ﻷﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﺘﻢ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﻇﻬـﺮ‬ ‫ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﺈﺫﻥ ﻣﻦ ﺍﷲ ﻭﻣﺸﻴﺌﺘﻪ ﻣﻦ ﺃﺟﻞ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻟﻜﻦ ﻫﻞ ﺳﻴ‪‬ﻘﺴﻤﻮﻥ ﺑﺎﷲ ﻳﺎ ﺗﺮﻯ؟ ﻛﻼ ﻟﻦ ﻳﻘﺴﻤﻮﺍ ﺃﺑﺪﺍ ﻷ‪‬ـﻢ ﻛـﺬﺍﺑﻮﻥ‪.‬‬ ‫)ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺹ ‪ ٣٠٩-٣٠٨‬ﺍﳊﺎﺷﻴﺔ(‬

‫ﻱ ﺷﻴﺦ ﻋﻠﻰ ﺍﳊﻠﻒ‪ ،‬ﻓﻬﻜﺬﺍ‬ ‫ﻭﱂ ﻳﺘﺠﺎﺳﺮ ﺃﻱ ﻣﺴﻴﺤﻲ ﺃﻥ ﻳﺒﺎﻫﻞ‪ ،‬ﻭﱂ ﻳﺘﺠﺮﺃ ﺃ ‪‬‬ ‫ﲢﻘﻘﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ ﺑﻜﻤﺎﻝ ﺍﻟﺸﻮﻛﺔ ﻭﺍﻟﺸﺄﻥ‪ ،‬ﻓﺎﳊﻤﺪ ﷲ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﺃﻣﺎ ﻣﺎ ﺃﻧﺒﺄ ﺍﷲ ﺳﻴﺪ‪‬ﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻦ ﺭﺟﻮﻉ ﺁ‪‬ﻢ ﺇﱃ ﺍﳊﻖ ﻭﺗﺄﺟﻴﻞ‬ ‫ﻋﺬﺍﺑﻪ ﲝﺴﺐ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺣﻲ‪ ،‬ﻓﻘﺪ ﲢﻘﻖ ﲟﻨﺘﻬﻰ ﺍﳉﻼﺀ ﻭﺍﻟﻨﻘـﺎﺀ‪.‬‬

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‫ﺃﻣﺎ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﳌﺘﻌﻠﻖ ‪‬ﺬﺍ ﻓﻬﻮ‪" :‬ﻭﺑﻌﺰﰐ ﻭﺟﻼﱄ ﺇﻧﻚ ﺃﻧـﺖ ﺍﻷﻋﻠـﻰ‪،‬‬ ‫ﻭﳕﺰﻕ ﺍﻷﻋﺪﺍﺀ ﻛﻞ ﳑﺰﻕ ﻭﻣﻜﺮ ﺃﻭﻟﺌﻚ ﻫﻮ ﻳﺒﻮﺭ‪ .‬ﺇﻧﺎ ﻧﻜﺸﻒ ﺍﻟﺴﺮ ﻋﻦ ﺳﺎﻗﻪ‬ ‫ﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ"‪) .‬ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ٩‬ﺻﻔﺤﺔ ‪(٢‬‬ ‫ﻛﻴﻒ ﲢﻘﻖ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ ﻋﻠﻰ ﳓﻮ ﻋﺠﻴﺐ ﳚـﺪﺩ ﺍﻹﳝـﺎﻥ‬ ‫ﻓﺴﻮﻑ ﻧﺴﺠﻞ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﰲ ﻣﻘﺪﻣﺔ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻦ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪.‬‬ ‫ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫×‪@ @ @ @ýîÜu@bîjã@ @ó îÇ@æb‬‬ ‫ﻟﻘﺪ ﺑ‪‬ﻴﻦ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺿـﻤﻴﻤﺔ ﻋﺎﻗﺒـﺔ ﺁ‪‬ـﻢ‪ ،‬ﺇﻓﺤﺎﻣـﺎ‬ ‫ﻟﻠﻤﺴﻴﺤﻴﲔ‪ ،‬ﺃﺣﻮﺍ ﹶﻝ ﻳﺴﻮﻉ ﻭﻓﻖ ﻣﺎ ﻭﺭﺩ ﻋﻨﻪ ﰲ ﺍﻹﳒﻴﻞ‪ ،‬ﻭﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﻣﻌﺎﺭﺿﻮﻩ‬ ‫ﺍﻋﺘﺮﺍﺿﺎ؛ ﻗﺎﺋﻠﲔ ﺑﺄﻧﻪ ﺃﻫﺎﻥ ﻧﺒﻴﺎ ﺟﻠﻴﻼ ﻫﻮ ﻋﻴﺴﻰ ‪ .‬ﻓﻤﺜﻼ ﻗﺪ ﺃﺛﺎﺭ ﻫﺬﺍ‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﻧﻔﺴﻪ ﺍﳌﻮﻟﻮﻱ ﻣﺮﺗﻀﻰ ﺣﺴﻦ ﺩﺭ‪‬ﻨﺠﻲ ﰲ ﻛﺘﺎﺑﻪ "ﺃﺷـﺪ ﺍﻟﻌـﺬﺍﺏ"‪،‬‬ ‫ﻭﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﻋﻠﻲ ﰲ ﻛﺘﻴﺒﻪ "ﳌﺎﺫﺍ ﻳﻨﻔﺮ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺍﳌﺮﺯﺍﺋﻴﲔ"‪ ،‬ﻭﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ‬ ‫ﺭﺿﺎ ﺧﺎﻥ ﺍﻟﱪﻳﻠﻮﻱ ﻭﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﻜﺎﻧﺒﻮﺭﻱ‪ ،‬ﻓﻨﺮﻯ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻧﻔﻨﺪ‬ ‫ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﺑﺎﺧﺘﺼﺎﺭ‪.‬‬ ‫ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺍﻋﺘﺮﺽ ﻋﻠﻴﻬﺎ ﺍﳌﺸﺎﻳﺦ ﺍﳌﺬﻛﻮﺭﻭﻥ ﺁﻧﻔﹰﺎ ﻗﺪ ﻛﺘﺐ ﺳﻴﺪﻧﺎ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻧﻔﺴﻪ ﰲ ‪‬ﺎﻳﺘﻬﺎ ﺗﻮﺿﻴﺤﺎ‪ :‬ﱂ ﻧﻜـﻦ ﻟﻨﺘﻌـﺮﺽ ﻟﻴـﺴﻮﻉ‬ ‫ﺍﳌﺴﻴﺤﻴﲔ ﻭﺳﻠﻮﻛﻪ ﻗﻂ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳ‪‬ﻬﻤﻨﺎ‪ ،‬ﻏﲑ ﺃ‪‬ﻢ ﺩﻓﻌﻮﻧﺎ ﺑﺈﻃﻼﻕ ﺍﻟﺸﺘﺎﺋﻢ ﻋﻠﻰ‬ ‫ﻧﺒﻴﻨﺎ ﺑﻈﻠﻢ‪ ،‬ﺃﻥ ﻧﻜﺸﻒ ﻋﻠﻴﻬﻢ ﻗﻠﻴﻼ ﻣﻦ ﺃﻭﺿـﺎﻉ ﻳـﺴﻮﻋﻬﻢ‪ ... ،‬ﻓﻠـﻴﻌﻠﻢ‬ ‫ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﺍﷲ ﱂ ﻳﺬﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺴﻮﻉ ﻭﱂ ﻳﻌﺮ‪‬ﻓﻨﺎ ﺑﻪ‪ ،‬ﻭﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﻳﻌﺘﺮﻓﻮﻥ ﺃﻥ ﻳﺴﻮﻉ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺍﺩﻋﻰ ﺍﻷﻟﻮﻫﻴﺔ‪) .‬ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛‬ ‫ﳎﻠﺪ ‪ ،١١‬ﺹ ‪ ٢٩٣-٢٩٢‬ﺍﳊﺎﺷﻴﺔ(‬

‫ﻭﺃﺭﺩﻑ ﻗﺎﺋﻼ‪ :‬ﺣﱴ ﺇﺫﺍ ﺑﺪ‪‬ﻝ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺩﺃ‪‬ﻢ ﺍﻵﻥ ﻭﺗﻌﻬﺪﻭﺍ ﺃ‪‬ﻢ ﻟـﻦ‬ ‫ﻳﺴﺒﻮﺍ ﻧﺒﻴﻨﺎ ‪ ،‬ﻓﻨﺤﻦ ﺃﻳﻀﺎ ﻧﺘﻌﻬﺪ ﺃﻧﻨﺎ ﺳﻨﺤﺎﻭﺭﻫﻢ ﺑﻜﻠﻤﺎﺕ ﻟﻴﻨﺔ‪ ،‬ﻭﺇﻻ ﺳﻴ‪‬ﺪﺍﻧﻮﻥ‬ ‫ﻛﻤﺎ ﺩﺍﻧﻮﺍ‪ .‬ﻣﻨﻪ‪) .‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ :‬ﺹ ‪ ،٢٩٢‬ﺍﳊﺎﺷﻴﺔ ﻋﻠﻰ ﺍﳊﺎﺷﻴﺔ(‬

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‫‪ -٢‬ﰒ ﻳﻘﻮﻝ‪ :‬ﻛﻠﻤﺎ ﹶﻃ ‪‬ﻌﻨ‪‬ﺎ ﺑﻴﺴﻮﻉ ﰲ ﻛﻼﻣﻨﺎ؛ ﻓﺎﳌﺮﺍﺩ ﻣﻨﻪ ﻳﺴﻮﻉ ﺍﳌـﺴﻴﺤﻴﲔ‬ ‫ﺍﻻﻓﺘﺮﺍﺿﻲ‪ ،‬ﻭﱂ ﻧﻘﺼﺪ ﻗﻂ ﰲ ﻛﻼﻣﻨﺎ ﺍﻟﻘﺎﺳﻲ ﻋﺒ ‪‬ﺪ ﺍﷲ ﺍﳌﺘﻮﺍﺿﻊ ﻭﻧﺒﻴﻪ ﻋﻴﺴﻰ ﺑﻦ‬ ‫ﻣﺮﱘ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻓﺎﺿﻄﺮﺭﻧﺎ ﺇﱃ ﺍﲣﺎﺫ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺑﻌﺪ ﲰـﺎﻉ‬ ‫ﺷﺘﺎﺋﻢ ﺍﻟﻘﺴﺎﻭﺳﺔ – ﲝﻖ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﻷﺭﺑﻌﲔ ﻋﺎﻣﺎ ﻋﻠـﻰ ﺍﻟﺘـﻮﺍﱄ‪.‬‬ ‫)ﺇﻋﻼﻥ ‪ :١٨٩٥-١٢-٢٠‬ﳎﻤﻮﻋﺔ ﺍﻹﻋﻼﻧﺎﺕ؛ ﳎﻠﺪ ﺃﻭﻝ‪ ،‬ﺹ ‪ /٥٣٠‬ﺍﻟﻄﺒﻌﺔ ﺍﳊﺪﻳﺜﺔ(‬

‫ﰒ ﻛﺘﺐ ﻋﻨﺪ ﺫﻛﺮ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺘﺮﺿﲔ ﺍﻟﺬﻳﻦ ﻳﻌﺬﺭﻭﻥ ﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﻭﻳﻘﻮﻟﻮﻥ ﺇ‪‬ﻢ ﱂ ﻳﺴﻴﺌﻮﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻭﱂ ﻳﻬﻴﻨﻮﻩ ﺃﳝﺎ ﺇﻫﺎﻧﺔ‪ :‬ﲝﻮﺯﺗﻨﺎ ﳎﻤﻮﻋﺔ‬ ‫ﻛﹸﺘﺐ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺍﻟﺬﻳﻦ ﻣﻸﻭﺍ ﻋﺒﺎﺭﺍ‪‬ﻢ ﺑﺎﻟﺴﺒﺎﺏ ﻭﺍﻟﺸﺘﺎﺋﻢ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﻣﻦ ﺍﳌﺸﺎﻳﺦ‬ ‫ﺃﻥ ﻳﺮﺍﻫﺎ ﻓﻠﻴﺄﺗﻨﺎ ﻟﲑﺍﻫﺎ‪) .‬ﺇﻋﻼﻥ ‪ ،١٨٩٥-١٢-٢٠‬ﳎﻤﻮﻋﺔ ﺍﻹﻋﻼﻧﺎﺕ ﳎﻠﺪ ﺃﻭﻝ‬ ‫ﺹ ‪ ٥٣٠‬ﺍﻟﻄﺒﻌﺔ ﺍﳊﺪﻳﺜﺔ( )ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ(‬ ‫‪ -٣‬ﻭﻣﺜﻞ ﺫﻟﻚ ﻗﺎﻝ ﰲ "ﺍﻹﻋﻼﻥ ﺍﻟﻼﻓﺖ ﻻﻧﺘﺒﺎﻩ ﺍﻟﻘﺮﺍﺀ"‬ ‫"ﻟﻴﺘﺬﻛﺮ ﺍﻟ ﹸﻘﺮ‪‬ﺍﺀ ﺃﻧﻨﺎ ﻛﻨﺎ ﻣﻀﻄﺮﻳﻦ ﻟﺪﻯ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺪﻳﺎﻧﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺃﻥ ﳔﺘﺎﺭ‬ ‫ﺍﻷﺳﻠﻮﺏ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﻫﺆﻻﺀ ﺿﺪﻧﺎ‪ .‬ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﻻ ﻳﺆﻣﻨـﻮﻥ‬ ‫ﺑﺴﻴﺪﻧﺎ ﻋﻴﺴﻰ ﺍﻟﺬﻱ ﻗﺎﻝ ﻋﻦ ﻧﻔﺴﻪ ﺑﺄﻧﻪ ﻋﺒﺪ ﻭﻧﱯ ﻓﺤﺴﺐ‪ ،‬ﻭﻛﺎﻥ ﻳـﺆﻣﻦ‬ ‫ﺑﺼﺪﻕ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻭﻛﺎﻥ ﻳﺆﻣﻦ ﻣﻦ ﺻﻤﻴﻢ ﻗﻠﺒﻪ ﲟﺠﻲﺀ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬ ‫ﺍﳌﺼﻄﻔﻰ ﻭﻧﺒ‪‬ﺄ ﻋﻦ ﺑﻌﺜﺘﻪ ‪ .‬ﻭﺇﳕﺎ ﻳﺆﻣﻨﻮﻥ ﺑﺸﺨﺺ ﺁﺧﺮ ﻳـﺴﻤﻰ ﻳـﺴﻮﻉ‪ ،‬ﻭﻻ‬ ‫ﻳﻮﺟﺪ ﺫﻛﺮﻩ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺍﺩﻋﻰ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﻋﻦ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﺑﺄ‪‬ﻢ " ‪‬ﺳ ‪‬ﺮﺍﻕ" ﻭ"ﻟﺼﻮﺹ"‪ .‬ﻭﻳﻘﻮﻟﻮﻥ ﺃﻳﻀﺎ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟـﺸﺨﺺ‬ ‫ﻛﺎﻥ ﺷﺪﻳﺪ ﺍﻟﺘﻜﺬﻳﺐ ﻟﺴﻴﺪﻧﺎ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ‪ ،‬ﻭﺗﻨﺒﺄ ﺑﺄﻧﻪ ﻻ ﻳـﺄﰐ ﺑﻌـﺪﻩ ﺇﻻ‬ ‫ﺍﳌﻔﺘﺮﻭﻥ‪ .‬ﻭﺗﻌﺮﻓﻮﻥ ﺟﻴﺪﺍ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﺄﻣﺮﻧﺎ ﺑﺎﻹﳝﺎﻥ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ‪،‬‬ ‫ﺑﻞ ﻳﻘﻮﻝ ﺻﺮﺍﺣ ﹰﺔ ﺑﺄﻥ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ ﺑﺄﻧﻪ ﺇﻟﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻓﺴﻮﻑ ﻧﺪﺧﻠﻪ ﺟﻬﻨﻢ‪.‬‬ ‫ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﱂ ﻧﻠﺘﺰﻡ ﻟﺪﻯ ﺍﳊﺪﻳﺚ ﻋﻦ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺤﻴﲔ ﺑﺎﺣﺘﺮﺍﻡ ﳚﺐ ﺇﺑﺪﺍﺅﻩ‬ ‫ﲡﺎﻩ ﺭﺟﻞ ﺻﺎﺩﻕ‪ ،‬ﺇﺫ ﻟﻮ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﺮﺟﻞ )ﺍﳌﺰﻋﻮﻡ( ﻓﺎﻗ ‪‬ﺪ ﺍﻟﺒﺼﺮ‪ ،‬ﳌﺎ ﻗﺎﻝ ﺑﺄﻧﻪ‬ ‫ﻟﻦ ﻳﺄﰐ ﺑﻌﺪﻩ ﺇﻻ ﺍﳌﻔﺘﺮﻭﻥ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺻﺎﳊﹰﺎ ﻭﻣﺆﻣﻨ‪‬ﺎ ﳌﺎ ﺍﺩ‪‬ﻋﻰ ﺍﻷﻟﻮﻫﻴـﺔ‪ .‬ﻓﻌﻠـﻰ‬

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‫ﺍﻟﻘﺮﺍﺀ ﺃﻻ ﻳﻌﺘﱪﻭﺍ ﻛﻠﻤﺎﺗﻨﺎ ﺍﻟﻘﺎﺳﻴﺔ ﻣﻮﺟ‪‬ﻬ ﹰﺔ ﺇﱃ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ‪ .‬ﻛﻼ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ‬ ‫ﻣﻮﺟﻬﺔ ﺇﱃ ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﻻ ﺫِﻛﺮ ﻟﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻭﻻ ﺃﺛـﺮ"‪) .‬ﳎﻤﻮﻋـﺔ‬

‫ﺍﻹﻋﻼﻧﺎﺕ؛ ﳎﻠﺪ ﺃﻭﻝ‪ ،‬ﺹ ‪ /٥١١‬ﺍﻟﻄﺒﻌﺔ ﺍﳊﺪﻳﺜﺔ(‪.‬‬

‫‪ – ٤‬ﻭﻗﺎﻝ ﳐﺎﻃﺒﺎ ﺍﻟﻘﺲ ﻓﺘﺢ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺃﻟﺼﻖ ﺃﺷﻨﻊ ﺍﻟﺘﻬﻢ ﻭﺃﺧﺒﺜﻬـﺎ‬ ‫ﺑﻨﺒﻴﻨﺎ ﺍﻟﻜﺮﱘ ‪ :‬ﳓﻦ ﻻ ﻧﺮﻓﻊ ﻗﻀﻴﺔ ﰲ ﺃﻱ ﳏﻜﻤﺔ‪ ،‬ﻭﻟﻦ ﻧﻄﻠﺐ ﺃ ﹾﻥ ﹸﻛﻔﱡﻮﺍ ﻋـﻦ‬ ‫ﺴﺒ‪‬ﻮﺍ ﺍﳌﺴﻴﺢ؛ ﺇﺫ ﺇﻥ ﻛـﻞ‬ ‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﻘﺬﺭﺓ ﻭﺧﺎﻓﻮﺍ ﺍﷲ ﺍﻟﺬﻱ ﺇﻟﻴﻪ ﺍﳌﺼﲑ ﻭﻻ ﺗ ‪‬‬ ‫ﺇﺳﺎﺀﺓ ﻣﻨﻜﻢ ﲝﻖ ﺍﻟﻨﱯ ﺍﳌﻘﺪﺱ ﺳﺘﻨﻘﻠﺐ ﻋﻠﻰ ﻣﺴﻴﺤﻜﻢ ﺍﻻﻓﺘﺮﺍﺿﻲ‪ ،‬ﺃﻣﺎ ﺫﻟﻚ‬ ‫ﻉ ﺍﻷﻟﻮﻫﻴﺔ ﻭﻻ ﺃﻧﻪ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻭﺍﻟﺬﻱ ﺑﺸ‪‬ﺮ ﺑﺒﻌﺜﺔ ﳏﻤﺪ‬ ‫ﺍﳌﺴﻴﺢ ﺍﻟﺼﺎﺩﻕ ﺍﻟﺬﻱ ﱂ ﻳ ‪‬ﺪ ِ‬ ‫ﺍﳌﺼﻄﻔﻰ ﺃﲪﺪ ﺍ‪‬ﺘﱮ ﻭﺁﻣﻦ ﺑﻪ‪ ،‬ﻓﻨﺮﺍﻩ ﻣﻘﺪﺳﺎ ﻭﺟﻠﻴﻼ ﻭﻃﺎﻫﺮﺍ ﻭﻧﺆﻣﻦ ﺑﻪ‪) .‬ﻧﻮﺭ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺟﺰﺀ ‪ :٢‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ٩‬ﺹ ‪(٣٩٥‬‬

‫‪ – ٥‬ﰒ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻛﻨﺎ ﻧﺆﻣﻦ ﺑﺄﻥ ﻋﻴﺴﻰ ﻧﱯ ﺻﺎﺩﻕ ﻣـﻦ ﺍﷲ ﻭﻧﻌﺘـﱪﻩ‬ ‫ﺻﺎﳊﺎ ﻭﺑﺎﺭﺍ‪ ،‬ﻓﻜﻴﻒ ﻟﻨﺎ ﺃﻥ ﻧﺴﻲﺀ ﺇﻟﻴﻪ ﺑﻘﻠﻤﻨﺎ؟ )ﻛﺘﺎﺏ ﺍﻟﱪﻳﺔ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛‬ ‫ﳎﻠﺪ ‪ ،١٣‬ﺹ ‪(١١٩‬‬ ‫‪ – ٦‬ﰒ ﻗﺎﻝ ‪ :‬ﳓﻦ ﹸﺃﻣِﺮﻧﺎ ﻣﻦ ﺍﷲ ﺑﺄﻥ ﻧﺆﻣﻦ ﺑﺄﻥ ﻋﻴﺴﻰ ﻛـﺎﻥ‬ ‫ﺑﺎﺭﺍ ﻭﻧﺒﻴﺎ ﺻﺎﺩﻗﺎ ﻣﻦ ﺍﷲ ﻭﺃﻥ ﻧﺆﻣﻦ ﺑﻨﺒﻮﺗﻪ؛ ﻓﻠﻴﺲ ﰲ ﺃﻱ ﻛﺘﺎﺏ ﻟﻨﺎ ﻛﻠﻤ ﹲﺔ ﺗﺴﻲﺀ‬ ‫ﺇﱃ ﺷﺄﻧﻪ ﺍﳉﻠﻴﻞ‪ .‬ﻭﺇﺫﺍ ﻓﻜﺮ ﺃﺣﺪ ﰲ ﺃﻧﻨﺎ ﺃﺳﺄﻧﺎ ﺇﻟﻴﻪ ﻓﻬﻮ ﻣﻨﺨﺪﻉ ﻭﻛﺎﺫﺏ‪) .‬ﺃﻳـﺎﻡ‬ ‫ﺍﻟﺼﻠﺢ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ١٤‬ﺹ ‪(٢٢٨‬‬

‫‪ – ٧‬ﰒ ﻳﻘﻮﻝ ‪:‬ﱂ ﺃﺳﺘﺨﺪﻡ ﰲ ﺣﻖ ﺍﳌﺴﻴﺢ ﻛﻠﻤﺔ ﻣﺴﻴﺌﺔ ﻗﻂ‪ ،‬ﺑـﻞ‬ ‫ﻫﺬﺍ ﻛﻠﻪ ﺍﻓﺘﺮﺍﺀ ﻣﻦ ﺍﳌﻌﺎﺭﺿﲔ‪ .‬ﻭﻷﻧﻪ ﻣﺎ ﺧﻼ ﻳﺴﻮﻉ ﺍﺩ‪‬ﻋﻰ ﺍﻷﻟﻮﻫﻴﺔ ﺃﻭ ﻛـﺬﹼﺏ‬ ‫ﺖ ﻋﻨﻪ ﻋﻠﻰ ﺳـﺒﻴﻞ‬ ‫ﺍﻟﻨﱯ ﺍﳌﻘﺒﻞ ﺧﺎ ﹶﰎ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭ ﻭﺻ ‪‬ﻢ ﻣﻮﺳﻰ ﺑﺎﻟﺴﺮﻗﺔ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﻉ ﻗﺪ ﻗﺎﻝ ﻛﻼﻣﺎ ﻛﺬﺍ ﻭﻛﺬﺍ ﺻﺎﺩﻗﹰﺎ‪.‬‬ ‫ﺍﻻﻓﺘﺮﺍﺽ ﺟﺪﻻ‪ :‬ﺇﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻳﺴﻮ ‪‬‬ ‫ﺃﻣﺎ ﻣﺴﻴﺤﻨﺎ‪ ،‬ﺍﳌﺴﻴﺢ ﺑﻦ ﻣﺮﱘ ﺍﻟﺬﻱ ﻳﻌﺘﱪ ﻧﻔﺴﻪ ﻋﺒﺪﺍ ﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻫﻮ ﻣـﺼﺪ‪‬ﻕ‬ ‫ﺧﺎﺗ‪‬ﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻨﺆﻣﻦ ﺑﻪ‪) .‬ﺗﺮﻳﺎﻕ ﺍﻟﻘﻠﻮﺏ‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﺝ‪ ،١٥‬ﺹ ‪ ٣٠٥‬ﺍﳊﺎﺷﻴﺔ(‬

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‫ﻓﻬﻞ ﳝﻜﻦ ﳌﻨﺼﻒ ﺍﻟﻘﻮﻝ ﺑﻌﺪ ﻗﺮﺍﺀﺓ ﺍﻷﻗﻮﺍﻝ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎ ﺃﻧﻪ ﻗﺪ ﺳﺐ‬ ‫ﺏ ﺍﳌﺘﻜﻠﻤﲔ ﺩﻭﻣ‪‬ﺎ ﺃ‪‬ﻢ ﻳﺘﻜﻠﻤﻮﻥ ﻣـﻦ‬ ‫ﻭﺷﺘﻢ ﻋﻴﺴﻰ ﻭﺃﺳﺎﺀ ﺇﻟﻴﻪ؟ ﻭﻣﻦ ﺩﹾﺃ ِ‬ ‫ﺧﻼﻝ ﻣﺴﻠﱠﻤﺎﺕ ﺍﻟﻔﺮﻳﻖ ﺍﳋﺼﻢ‪ ،‬ﻭﻻ ﻳﻌﺘﻘﺪﻭﻥ ‪‬ﺎ ﻫﻢ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺃﹸﻗﺪ‪‬ﻡ ﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﳌﺜﺎﻝ ﺃﻗﻮﺍﻝ ﺍﺛﻨﲔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﻤﺎﻋﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ ﺟﺪﺍ ﰲ ﻓﻦ ﺍﳌﻨﺎﻇﺮﺓ‪،‬‬ ‫ﺑﻞ ‪‬ﻳ ‪‬ﻌﺪ‪‬ﻭﻥ ﻗﺪﻭﺓ ﻷﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺃﺣﺪﳘﺎ ﻫﻮ ﺍﳌﻮﻟﻮﻱ ﺁﻝ ﺣﺴﻦ ﺍﶈﺘﺮﻡ ﺍﻟﺬﻱ ﻛﺘﺐ‬ ‫ﰲ ﻛﺘﺎﺑﻪ "ﺍﻻﺳﺘﻔﺴﺎﺭ" ﺍﳌﻄﺒﻮﻉ ﻋﻠﻰ ﻫﺎﻣﺶ ﻛﺘﺎﺏ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫـﺎﻡ" ﻟﻠﻤﻮﻟـﻮﻱ‬ ‫ﺭﲪﺔ ﺍﷲ ﺍﻟﻜﺮﺍﻧﻮﻱ‪ ،‬ﺍﳌﻬﺎﺟﺮ ﺍﳌﻜﻲ‪:‬‬ ‫‪ – ١‬ﺇ ﹼﻥ ﻛﻮﻥ ﻋﻴﺴﻰ ﺑﻼ ﺃﺏ ﻣﺸ‪‬ﺘﺒ‪‬ﻪ ﻋﻘﻼ‪ ،‬ﻷﻥ ﺍﻟﺴﻴﺪﺓ ﻣﺮﱘ ﻛﺎﻥ ﻗـﺪ‬ ‫ﻋ‪‬ﻘﺪ ﻗﺮﺍ‪‬ﺎ ﻋﻠﻰ ﻳﻮﺳﻒ‪ ،‬ﻓﻮﺍﺿﺢ ﻣﺎ ﻳﻘﻮﻟﻪ ﻣﻌﺎﺻﺮﻭﻩ ﺍﻟﻴﻬﻮﺩ‪) .‬ﺹ‪(١٢:‬‬ ‫‪ – ٢‬ﺃﻻ ﺗﺴﺘﺤﻴﻮﻥ ﻣﻦ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺗﻘﺮ‪‬ﻭﻥ ﺑﺄﻧﻔﺴﻜﻢ ﺃﻥ ﺍﺛﻨﺘﲔ‬ ‫ﻣﻦ ﺟﺪﺍﺕ ﻋﻴﺴﻰ ﻣﻦ ﻗﺒﻞ ﺍﻷ ‪‬ﻡ ﺍﺭﺗﻜﺒﺘﺎ ﺍﻟﺰﻧﺎ؟ ﻭﻧﻌﻮﺫ ﺑـﺎﷲ ﻣـﻦ ﺫﻟـﻚ!‬ ‫)ﺃﻗﺼﺪ‪ :‬ﺛﺎﻣﺎﺭ ﻭﺯﻭﺟﺔ ﺃﻭﺭﻳﺎ( )ﺹ‪(٧٣:‬‬ ‫‪ – ٣‬ﻭﻣﻦ ﲨﻠﺘﻬﺎ ﺃﻥ ﻣﻌﻈﻢ ﻧﺒﻮﺀﺍﺕ ﺃﻧﺒﻴﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﳊﻮﺍﺭﻳﲔ ﺗﺸﺒﻪ ﻣـﺎ‬ ‫ﻳﺮﺍﻩ ﺍﻟﻨﺎﺋﻢ ﰲ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺘﺒﺎﻫﻰ ﺑﻪ ﺍﻷﻏﺒﻴﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻋﻨـﺪﻫﻢ‬ ‫ﻧﺒﻮﺀﺍﺕ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﺗﺴﻤﻰ ﺭﺅﻳﺎ ﻛﻞ ﺇﻧﺴﺎﻥ ﻭﻗﻮﻝ ﻛﻞ ﳎﻨﻮﻥ ﻧﺒﻮﺀﺓ‪) .‬ﺹ‪(١٣٣:‬‬ ‫‪ – ٤‬ﺇ ﹼﻥ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻫﻮ ﻣ‪‬ﻦ ﻣﺎﺕ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄـﺎﻑ ﻣﺮﻫﻘـﺎ ﻭﻣﺘﻌﺒـﺎ‪.‬‬ ‫)ﺹ‪(٢٣٢:‬‬ ‫‪ – ٥‬ﻭﻳﻌﺮﻑ ﲨﻴﻊ ﺍﻟﻌﻘﻼﺀ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺴﺤﺮ ﺗ‪‬ﺸﺒﻪ ﺍﳌﻌﺠﺰﺍﺕ‪ ،‬ﻭﻻ‬ ‫ﺳﻴﻤﺎ ﻣﻌﺠﺰﺍﺕ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ‪) .‬ﺹ‪(٣٣٦:‬‬ ‫‪ - ٦‬ﺇﻥ ﻧﺒﻮﺀﺍﺕ ﺇﺷﻌﻴﺎﺀ ﻭﺇﺭﻣﻴﺎ ﻭﻋﻴﺴﻰ ﳝﻜﻦ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﻣﺜﻴﻼ‪‬ﺎ ﰲ ﻗﻮﺍﻋﺪ‬ ‫ﺍﳌﻨﺠﻤﲔ ﻭﺃﻫﻞ ﺍﻟﺮﻣﻞ ﺑﺴﻬﻮﻟﺔ‪ ،‬ﺑﻞ ﺃﻓﻀﻞ ﻣﻨﻬﺎ‪) .‬ﺹ‪(٣٣٦:‬‬ ‫‪ – ٧‬ﺇ ﹼﻥ ﻣﻌﺠﺰﺓ ﻋﻴﺴﻰ ﰲ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﻳﺮﻳﻬﺎ ﺑﻌﺾ ﺍﳌﺸﻌﻮﺫﻳﻦ ﺃﻳـﻀﺎ؛‬ ‫ﺣﻴﺚ ﻳﻔﺼﻠﻮﻥ ﺭﺃﺱ ﺇﻧﺴﺎﻥ ﻋﻦ ﺟﺴﺪﻩ ﰒ ﻳﻀﻤ‪‬ﻮﻧﻪ ﺇﻟﻴﻪ ﻭﻳﻘﻮﻟﻮﻥ ﻟﻠﻤﻴﺖ ﺍ‪‬ﺾ‪،‬‬ ‫ﻓﻴﻨﻬﺾ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ‪ .‬ﻭﳚﻌﻠﻮﻥ ﺍﻟﻨﻤﺲ ﳝﺰﻕ ﺍﻷﻓﻌﻰ‪ ،‬ﻭﺑﻌﺪ ﺫﻟﻚ ﳚﻤﻌﻮﻥ ﺍﻟﻘﻄـﻊ‬

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‫ﺍﳌﺨﺘﻠﻔﺔ ﻟﻸﻓﻌﻰ ﻭﻳﻀﻌﻮ‪‬ﺎ ﻣﻊ ﺑﻌﺾ‪ ،‬ﰒ ﻳﻌﺰﻓﻮﻥ ﻋﻠﻰ ﺍﻟﻨـﺎﻱ ﻓﺘﺒـﺪﺃ ﺍﻷﻓﻌـﻰ‬ ‫ﺑﺎﳊﺮﻛﺔ‪ .‬ﻭﻫﻨﺎﻙ ﺍﳌﺌﺎﺕ ﻣﻦ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﻃﺮﺩ ﺍﳉﻨﻴﺎﺕ ﻭﺇﺑﺮﺍﺀ ﺍﻷﻣﺮﺍﺽ ﺑﻘﺮﺍﺀﺓ‬ ‫ﺍﻟﺘﺮﺍﺗﻴﻞ‪) .‬ﺹ‪(٣٣٦:‬‬ ‫‪ – ٨‬ﻗﺎﻝ ﻳﺴﻮﻉ‪ :‬ﻟﻴﺲ ﱄ ﻣﻜﺎﻥ ﻷﺿﻊ ﺭﺃﺳﻲ‪ .‬ﺍﻧﻈﺮﻭﺍ‪ ،‬ﺇ‪‬ﺎ ﻣﺒﺎﻟﻐﺔ ﺍﻟﺸﻌﺮﺍﺀ‪،‬‬ ‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺸﻜﻮﻯ ﻣﻦ ﺿﻴﻖ ﺍﻟﺪﻧﻴﺎ ﺑﺼﺮﺍﺣﺔ ﻫﻲ ِﻣﻦ ﺃﻗﺒﺢ ﺍﻷﻣﻮﺭ‪) .‬ﺻﻔﺤﺔ ‪(٣٤٩‬‬ ‫‪ – ٩‬ﺇﻥ ﻣﻠﺨﺺ ﺇﳝﺎﻥ ﻫﺆﻻﺀ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﻣﻐﺰﻯ ﺩﻳﻨﻬﻢ ﺃﻥ ﺍﻹﻟﻪ ﺍﺳـﺘﻘﺮ ﰲ‬ ‫ﺻﻮﺭﺓ ﺟﻨﲔ ﰲ ﺭﺣﻢ ﻣﺮﱘ ﻭﻇﻞ ﻳﺘﻐﺬﻯ ﻋﻠﻰ ﺩﻣﺎﺀ ﺍﳊﻴﺾ‪ ،‬ﰒ ﻛـﺎﻥ ﻋﻠﻘـﺔ ﰒ‬ ‫ﻣﻀﻐﺔ‪ ،‬ﻓﺎﻛﺘﺴﺖ ﺍﳌﻀﻐﺔ ﳊﻤﺎ ﻭﻧﺸﺄﺕ ﻓﻴﻪ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﰒ ﺧﺮﺝ ﻣﻦ ﺍﳌﺨﺮﺝ ﺍﳌﻌﻠﻮﻡ‬ ‫ﺐ ﺑﺎﻳﻊ ﻋﻠﻰ ﻳﺪ ﻋﺒﺪﻩ ﳛﲕ‪ ،‬ﻭﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄـﺎﻑ‬ ‫ﻭﻇﻞ ﻳﺘﺒﻮﻝ ﻭﻳﺘﻐﻮﻁ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺷ ‪‬‬ ‫ﺑﻘﻲ ﰲ ﺟﻬﻨﻢ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻠﻌﻮﻧ‪‬ﺎ‪) .‬ﺹ‪(٣٥١-٣٥٠:‬‬ ‫‪– ١٠‬ﻟﻘﺪ ﻋﺮﻓﻨﺎ ﺃﻥ ﺗﺼﺮﻳﺢ ﻋﻴﺴﻰ ﻛﻠﻪ ﻛﺬﺏ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻭﺇﺫﺍ ﻇﻬﺮﺕ ﻣﻨﻪ‬ ‫ﺍﻟﻜﺮﺍﻣﺎﺕ ﻓﺮﺿﺎ‪ ،‬ﻓﻬﻲ ﻣﺜﻴﻠﺔ ﻣﺎ ﺳﻴﻈﻬﺮ ﻣﻦ ﺍﳌﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ‪) .‬ﺹ‪(٣٦٩:‬‬ ‫‪ – ١١‬ﻳﻘﻮﻝ ﺍﻟﻴﻬﻮﺩ‪ :‬ﺇﻥ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻮﺭﺍﺓ ﻣﻨﺎ ﱂ ﻳﻼﺣﻈـﻮﺍ ﺃﻱ ﻣﻌﺠـﺰﺓ ﻣـﻦ‬ ‫ﻋﻴﺴﻰ‪ ،‬ﺃﻣ‪‬ﺎ ﺑﻀﻌﺔ ﺻﻴﺎﺩﻱ ﺍﻟﺴﻤﻚ ﻭﺍﳌﻼﺣﲔ ﺍﳊﻤﻘﻰ ﻓﻐﲑ ﺛﻘﺎﺕ‪ ،‬ﻓﻼ ﻳ‪‬ﻌﺘ ‪‬ﺪ ‪‬ﻢ‪،‬‬ ‫ﻓﻌﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻳﺘﺄﺛﺮﻭﻥ ﺑﺄﺑﺴﻂ ﺃﻣﻮﺭ ﺍﻟﺸﻌﻮﺫﺓ‪) .‬ﺹ‪(٣٧١:‬‬ ‫‪ – ١٢‬ﻳﺘﺒﲔ ﻣﻦ ﺍﻟﻌﺪﺩ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻹﺻﺤﺎﺡ ﺍﻟﺜﺎﻣﻦ ﻟﻺﳒﻴﻞ ﺍﻟﺜﺎﻟﺚ ﺃﻥ‬ ‫ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﺭﺍﻣﻞ ﻛﻦ ﳜﺪﻣﻦ ﻋﻴﺴﻰ ﺑﺄﻣﻮﺍﳍﻦ‪ ،‬ﻭﻛﻦ ﻳﺮﺍﻓﻘﻨﻪ ﻭﻳﺘﺠﻮﻟﻦ ﻣﻌﻪ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﻴﻬﻮﺩ ﲞﺒﺚ ﻭﺳﻮﺀ ﺑﺄﻥ ﻋﻴﺴﻰ ﻛﺎﻥ ﺷﺎﺑﺎ ﻭﺳـﻴﻤﺎ‪ ،‬ﻟـﺬﻟﻚ ﻛﺎﻧـﺖ‬ ‫ﺍﻷﺭﺍﻣﻞ ﻳﺼﺎﺣﺒﻨﻪ ﻟﻔﻌﻞ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ ﻳﺘﺰﻭﺝ‪ ،‬ﺇﳕﺎ ﻛﺎﻥ ﻳﺘﻈﺎﻫﺮ ﺑﺄﻧﻪ ﻻ ﻳﺮﻏﺐ‬ ‫ﰲ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﻤﺎ ﻫﻮ ﺟﻮﺍﺏ ﺍﳌﺴﻴﺤﻴﲔ؟ ﺃﻣﺎ ﰲ ﺍﻟﻌﺪﺩ ‪ ١٩‬ﻣﻦ ﺍﻹﺻﺤﺎﺡ ‪ ١١‬ﻣﻦ‬ ‫ﺍﻹﳒﻴﻞ ﺍﻷﻭﻝ‪ ،‬ﻗﺎﻝ ﻣ‪‬ﺼ ‪‬ﺪﻗﹰﺎ ﹶﻇ ‪‬ﻦ ﻣﻌﺎﺭﺿﻴﻪ ﻓﻴﻪ‪ :‬ﺃﻧﺎ ﺃﻛﻮﻝ ﻭ ِﺳﻜﹼﲑ‪.‬‬ ‫ﻓﻤﻬﻤﺎ ﺃﺳﺎﺀ ﺍﳌﺮﺀ ﺍﻟﻈﻦ ﻓﻴﻪ ‪ -‬ﰲ ﺿﻮﺀ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻗﻮﻟﻪ ﺍﻟﺜﺎﻟﺚ‬ ‫ﺣﻴﺚ ﻳﺼﺮﺡ ﺑﺸﺮﺑﻪ ﺍﳋﻤﺮ –ﻓﺬﻟﻚ ﻗﻠﻴﻞ‪ .‬ﻭﰲ ﻧﻈﺮ ﺍﻟﻌﺪﻭ ﺍﳋﺼﻢ‪ ،‬ﻛﻢ ﻳﺘﺤﻘـﻖ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺗﻨ ‪‬ﻌ ‪‬ﻢ ﻋﻴﺴﻰ ﻭﻋﺪ ‪‬ﻡ ﳎﺎﻫﺪﺗﻪ؟ )ﺹ‪(٣٩١-٣٩٠:‬‬

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‫‪ – ١٣‬ﺇﺫﺍ ﻛﺎﻥ ﻋﻴﺴﻰ ﻗﺪ ﲡﺎﻭﺯ ﺣﺪﻭﺩ ﺍﻟﺴﺐ ﻭﺍﻟﺸﺘﻢ ﲡﺎﻩ ﺍﻟﻴﻬﻮﺩ ﻓﻘﺪ ﻇﻠﻢ‪.‬‬ ‫)ﺹ‪(٤١٩:‬‬ ‫ﻟﻘﺪ ﻛﺘﺒﻨﺎ ﺑﻌﺾ ﺍﳌﻘﺘﺒﺴﺎﺕ ‪ -‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ‪ -‬ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻭﻫﻮ ﻳﻜﺘﺐ ﰲ‬ ‫ﺍﻷﺧﲑ‪ :‬ﺃﻋﺎﺫﱐ ﺍﷲ ﻣﻦ ﺍﻹﺳﺎﺀﺓ ﺇﱃ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺇﻫﺎﻧﺘﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﺍﻗﺘﺒﺴﺖ ﻫـﺬﻩ‬ ‫ﺍﻟﻨﺼﻮﺹ ﻹﻓﺤﺎﻡ ﺍﻟﻘﺴﺎﻭﺳﺔ‪) .‬ﺍﻻﺳﺘﻔﺴﺎﺭ‪ :‬ﺻﻔﺤﺔ ‪(٤٢٠-٤١٩‬‬ ‫ﻭﺍﻵﻥ ﻧﻘﺪ‪‬ﻡ ﺑﻌﺾ ﺍﳌﻘﺘﺒﺴﺎﺕ ﻣﻦ ﻛﺘﺎﺏ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" ﻟﻠﻤﻮﻟﻮﻱ ﺍﳌﺮﺣـﻮﻡ‬ ‫ﺭﲪﺔ ﺍﷲ‪ ،‬ﺍﳌﻬﺎﺟﺮ ﺍﳌﻜﻲ‪ .‬ﺣﻴﺚ ﻳﻘﻮﻝ‪:‬‬ ‫‪ ..‬ﻻ ﻳﻌﺘﱪﻭﻥ ﻣﻌﺠﺰﺍﺕ ﻣﻮﺳﻰ ﻣﺜﻞ ﺍﻟﻌﺼﺎ ﻭﻏﲑﻫﺎ ﻣﻌﺠﺰﺍﺕٍ‪ ،‬ﺫﻟﻚ ﻷﻥ‬ ‫ﺕ ﻋﻴﺴﻰ ﺃﻳﻀﺎ‬ ‫ﺍﻟﺴﺤﺮﺓ ﺃﻳﻀﺎ ﺃﺭ‪‬ﻭﺍ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻷﻏﻠﺒﻴﺔ ﻻ ﺗﻌﺘﱪ ﻣﻌﺠﺰﺍ ِ‬ ‫ﻣﻌﺠﺰﺍﺕٍ‪ ،‬ﻷﻥ ﺍﳌﺸﻌﻮﺫﻳﻦ ﺃﻳﻀﺎ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻻ ﻳﺆﻣﻨﻮﻥ‬ ‫ﺑﺄﻧﻪ ﻧﱯ ﳍﺬﺍ ﻳﺼﻔﻮﻥ ﻣﻌﺠﺰﺍﺗﻪ ﺑﺄﻋﻤﺎﻝ ﺍﳌﺸﻌﻮﺫﻳﻦ‪) .‬ﺻﻔﺤﺔ ‪(١٢٩‬‬ ‫ﻟﻘﺪ ﺍﻋﺘﺮﻑ ﺣﻀﺮﺓ ﺍﳌﺴﻴﺢ ﺑﺄﻥ ﳛﲕ ‪ ....‬ﱂ ﻳﻜﻦ ﻳ‪‬ﺸﺮﺏ ﺍﳋﻤﺮ‪،‬‬ ‫ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺣﻀﺮﺗﻪ ﻳﺸﺮﺏ ﺍﳋﻤﺮ‪ .‬ﻛﺬﻟﻚ ﻛﺎﻥ ﳛﲕ ﻳﻘﻴﻢ ﰲ ﺍﻟﻐﺎﺑﺎﺕ‪ ،‬ﺃﻣﺎ‬ ‫ﺣﻀﺮﺗﻪ ﻓﻜﺎﻧﺖ ﺗﺮﺍﻓﻘﻪ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻜﺜﲑﺍﺕ ﻭﻛ ‪‬ﻦ ﻳ‪‬ﻄﻌﻤﻨﻪ ﻣﻦ ﻣﺎﳍﻦ‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫ﺍﳌﻮﻣﺴﺎﺕ ﻳﻘﺒ‪‬ﻠﻦ ﻗﺪﻣﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﳛﺐ "ﻣﺮﺗﺎ ﻣﺮﱘ‪ ".‬ﻛﺎﻥ ﺣﻀﺮﺗﻪ ﻳﺸﺮﺏ ﺍﳋﻤﺮ‬ ‫ﻭﻳﻘﺪﻣﻬﺎ ﻟﻶﺧﺮﻳﻦ‪) .‬ﺻﻔﺤﺔ ‪(٣٧٠‬‬ ‫ﺕ "ﻓﺎﺭﺹ"‬ ‫ﻛﺬﻟﻚ ﺯﱏ ﺍﺑﻨﻪ ﺍﻟﺴﻌﻴ ‪‬ﺪ "ﻳﻬﻮﺩﺍ" ﺑﺰﻭﺟﺔ ﺍﺑﻨﻪ ﻓﺤﻤﻠﺖ‪ ،‬ﻭﺣﲔ ﻭﻟﺪ ‪‬‬ ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺃﺟﺪﺍﺩ ﺳﻠﻴﻤﺎﻥ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﱂ ﻳﻌﺎﻗﺐ ﺃﺣﺪﺍ ﻣﻨﻬﻢ )ﺃﻱ‬ ‫ﺏ(‪ ) .‬ﺻﻔﺤﺔ ‪(٤٠٥‬‬ ‫ﻳﻌﻘﻮ ‪‬‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻀ ‪‬ﻢ ﻛﺜﲑﺍ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﻗﺪ ﻛﹶﺘﺐ ﻣﺆﻟﻔﻪ ﺍﻟﺴﺒﺐ ﻭﺭﺍﺀ ﺭﺩ‪‬ﻩ‬ ‫ﺍﻹﻟﺰﺍﻣﻲ ﻗﺎﺋﻼ‪:‬‬ ‫ﱂ ﻳﻜﻦ ﻳﺴﻤﺢ ﱄ ﺍﻷﺩﺏ ﺃﻥ ﺃﺗﻜﻠﻢ ﺷﻴﺌﺎ ﻋﻦ ﻧﺒﻮﺀﺍﺕ ﺟﻨﺎﺏ ﺍﳌﺴﻴﺢ ‪،‬‬ ‫ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻳﻌﺘﺮﺿﻮﻥ ﻋﻠﻰ ﺳﻴﺪ ﺍﻹﻧﺲ ﻭﺍﳉﺎﻥ ﺇﻏﻤﺎﺿﺎ ﻟﻌﲔ‬ ‫ﺍﻹﻧﺼﺎﻑ؛ ﳍﺬﺍ ﻧﻜﺘﺐ ﻗﻠﻴﻼ ﺑﻘﺼﺪ ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ ﻭﺇﻃﹾﻼﻋﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻧﺒﻮﺀﺍﺕ‬

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‫ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﻟﺘﻌﺮﻑ ﻫﺬﻩ ﺍﻟﻔﺮﻗ ﹸﺔ ﺃﻳﻀﺎ ﺃﻧﻪ ﻟﻮ ﺃﹶﻏﻠﻖ ﺍﳋﺼ ‪‬ﻢ ﺃﻳﻀﺎ ﻧﻈ ‪‬ﺮ ﺍﻹﻧﺼﺎﻑ‬ ‫ﻓﺎﻟﻄﺮﻳﻖ ﻭﺍﺳﻊ ﺃﻣﺎﻣﻪ‪) .‬ﺻﻔﺤﺔ ‪(٣٤٨‬‬ ‫ﺍﻵﻥ ﳚﺐ ﺍﻟﺘﻤﺴﻚ ﺑﺄﻫﺪﺍﺏ ﺍﻟﻌﺪﻝ؛ ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻘﺘـﺪﺭﻭﻥ ﻻ‬ ‫‪‬ﻳﺘ‪‬ﻬﻤﻮﻥ ﺑﺎﻹﺳﺎﺀﺓ ﺇﱃ ﺍﳌﺴﻴﺢ ﺭﻏﻢ ﺃﻗﻮﺍﳍﻢ ﻫﺬﻩ ﺍﻟﱵ ﻛﺘﺒﻮﻫﺎ ﻋﻨﻪ ‪ ،‬ﻭﺃ ﹼﻥ‬ ‫ﻋﺬﺭﻫﻢ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﺮﺩﻭﺩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺇﻟﺰﺍﻡ ﺍﳋﺼﻢ ﻣﻘﺒﻮﻝ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻳﺜﺎﺭ ﺍﻻﻋﺘﺮﺍﺽ‬ ‫ﻋﻠﻰ ﺍﻷﻗﻮﺍﻝ ﺍﳌﻤﺎﺛﻠﺔ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻣﻊ ﺃﻧﻪ ﺍﲣﺬ ﺍﳊﺬﺭ ﺍﻟﺸﺪﻳﺪ ﻟﺪﺭﺟﺔ ﻻ‬ ‫ﻳﺘﺼﻮﺭ ﺃﻱ ﻋﺎﻗﻞ ﺧﺎ ٍﻝ ﻣﻦ ﺍﻟﺘﻌﺼﺐ ﺃﻧﻪ ﺃﻫﺎﻥ ﻋﻴﺴﻰ ؟‬ ‫ﻓﻘﺪ ﻛﺘﺐ ﰲ ﻛﺘﺒﻪ ﺍﳌﺘﻌﺪﺩﺓ ﺃﻧﻪ ﻣﺜﻴﻞ ﻋﻴﺴﻰ ﻭﺃ‪‬ﻤﺎ ﻣﺘﺸﺎ‪‬ﺎﻥ ﻭﻣﺘﻤﺎﺛﻼﻥ‬ ‫ﻭﻛﺄ‪‬ﻤﺎ ﻗﻄﻌﺘﺎﻥ ﻣﻦ ﺟﻮﻫﺮ ﻭﺍﺣﺪ‪ ،‬ﻓﺄﱏ ﻟﻪ ﺃﻥ ﻳﺴﻲﺀ ﺇﱃ ﻣﺜﻴﻠﻪ ﻭﲰﻴﻪ؟ ﻓﻘﺪ ﻛﺘﺐ‬ ‫ﰲ ﻛﺘﺎﺏ ﺳﻔﻴﻨﺔ ﻧﻮﺡ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﻣﺮﱘ ﻣﺴﻴﺤ‪‬ﺎ ﻣﻮﻋﻮﺩ‪‬ﺍ ﰲ ﺍﻷﻣﺔ ﺍﳌﻮﺳﻮﻳﺔ‪ ،‬ﻭﺃﻧـﺎ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ‪ ،‬ﻟﺬﻟﻚ ﻓﺈﱐ ﺃﺣﺘﺮﻡ ﺍﻟﺬﻱ ﺃﻧﺎ ‪‬ﺳ ِﻤﻴ‪‬ﻪ‪ ،‬ﻭﻣﻔـﺴ ‪‬ﺪ‬ ‫ﻭﻣﻔﺘ ٍﺮ ﻣ‪‬ﻦ ﻳﺘﻬﻤﲏ ﺑﺄﱐ ﻻ ﺃﺣﺘﺮﻡ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‪) .‬ﺳﻔﻴﻨﺔ ﻧﻮﺡ‪ :‬ﺍﳊﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ؛‬ ‫ﳎﻠﺪ ‪ ،١٩‬ﺻﻔﺤﺔ ‪(١٨-١٧‬‬

‫ﰒ ﻳﻘﻮﻝ ‪ :‬ﻭﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻧﻨﺎ ﻧﻌ ‪‬ﺰ ﻭﻧﻜﺮﻡ ﻋﻴﺴﻰ ﻭﻧﺆﻣﻦ ﺑﺄﻧﻪ‬ ‫ﻛﺎﻥ ﻧﱯ ﺍﷲ‪ ،‬ﻭﳓﻦ ﻧﻌﺎﺭﺽ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ﻳﻨـﺸﺮﻭ‪‬ﺎ ﰲ ﺍﻟﻌـﺼﺮ‬ ‫ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻏﲑ ﺃﻧﻨﺎ ﻧﺮﻳﺪ ﺃﻥ ﻧﺒﲔ ﻭﻧﻜﺸﻒ ﺃﻧﻪ ﻛﻤﺎ ﻳﻬﺎﺟﻢ ﺍﻟﻴﻬﻮﺩ ﺍﳌﺴﻴﺢ ﻭﺇﳒﻴﻠـﻪ‬ ‫ﲟﺤﺾ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﻛﺬﻟﻚ ﲤﺎﻣﺎ ﻳﻬﺎﺟﻢ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﻟﻘﺮﺁ ﹶﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺮﺳـﻮﻝ ‪،‬‬ ‫ﻓﻠﻢ ﻳﻜﻦ ﳚﺪﺭ ﺑﺎﳌﺴﻴﺤﻴﲔ ﺃﻥ ﻳﻘﻠﺪﻭﺍ ﺍﻟﻴﻬﻮﺩ ﰲ ﻫﺬﻩ ﺍﳋﺼﻠﺔ ﺍﻟـﺴﻴﺌﺔ‪") .‬ﺗـﺸﻤﻪ‬

‫ﻣﺴﻴﺤﻲ" ﺃﻱ "ﻳﻨﺒﻮﻉ ﻣﺴﻴﺤﻲ"‪ :‬ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ،٢٠‬ﺻﻔﺤﺔ ‪(٣٣٧-٣٣٦‬‬

‫ﰒ ﻗﺪ ﺫﻛﺮ ﻣﺴﻴﺤ‪‬ﲔ ﻣﺮﺍﺭﺍ؛ ﻓﺎﺳﺘﺨﺪﻡ ﰲ ﺣﻖ ﺃﺣﺪﳘﺎ ﺃﻟﻘﺎﺏ "ﺍﳌـﺴﻴﺢ‬ ‫ " ﻭ"ﺍﳌﺴﻴﺢ ﺍﻟﺼﺎﺩﻕ" ﻭ"ﻋﻴﺴﻰ " ﻭ"ﻋﻴﺴﻰ ﺑﻦ ﻣـﺮﱘ" ﺍﳌـﺬﻛﻮﺭ ﰲ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻘﺪ ﺍﺳﺘﺨﺪﻡ ﰲ ﺣﻘﻪ "ﺍﳌـﺴﻴﺢ ﺍﻻﻓﺘﺮﺍﺿـﻲ" ﻭ"ﻣـﺴﻴﺤﻜﻢ‬ ‫ﺍﳋﻴﺎﱄ" ﻭ"ﺍﻹﻟﻪ ﺍﳋﻴﺎﱄ" ﻭ"ﺭﺟﻞ ﻳ‪‬ﺪﻋﻰ ﻳﺴﻮﻉ" ﻭ"ﻳﺴﻮﻉ ﺫﻟﻚ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ‪‬ﻩ‬ ‫ﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻜﺮﱘ" ﻭ"ﻳﺴﻮﻉ ﺍﳌﺴﻴﺤﻴﲔ ﺍﳋﻴﺎﱄ " ﻭ"ﻳﺴﻮﻉ ﺍﻟﻘﺴﺎﻭﺳﺔ" ﻭﻗﺪ ﺗﻜﻠـﻢ‬

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‫‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺣﻴﺚ ﻳﺘﻜﻠﻤﻮﻥ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻣﻌﺘﻘـﺪﺍﺕ‬ ‫ﺍﳋﺼﻢ ﺍﻟﺒﺎﻃﻠﺔ ﻹﻓﺤﺎﻣﻪ‪ ،‬ﻓﺎﳉﻤﻴﻊ ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﻫﻮ ﺇﻧﺴﺎﻥ ﻭﺍﺣـﺪ‬ ‫ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ‪ .‬ﻟﻜﻦ ﻣﻮﻻﻧﺎ "ﺟﺎﻣﻲ" ﻛﺘﺐ ﰲ ﻗﺼ ٍﺔ ﺑﺄﻥ ﺷﻴﻌﻴ‪‬ﺎ ﺳـﺄﻝ‬ ‫ﻱ ﻋﻠﻲ؟" ﹶﺃ ‪‬ﻋِﻠ ‪‬ﻲ ﺍﻟﺬﻱ ﺗﻌﺘﻘﺪ ﺑﻪ ﺃﻡ ﻋﻠ ‪‬ﻲ‬ ‫ﻓﺎﺿﻼ ﺳﻨ‪‬ﻴﺎ ﺃﻥ ﻳﻌﺮ‪‬ﻑ ﻋﻠﻲ ‪ ،‬ﻓﺴﺄﻟﻪ "ﺃ ‪‬‬ ‫ﺍﻟﺬﻱ ﺃﻋﺘﻘﺪ ﺑﻪ؟ ﻓﻘﺪ ﺑﻴ‪‬ﻦ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺘﻨﺎﻗﻀﺔ ﻟﻌﻠﻲ ﻋﻨﺪ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ‪) .‬ﺭﺍﺟﻊ ﺳﻠﺴﻠﺔ‬ ‫ﺍﻟﺬﻫﺐ ﻋﻠﻰ ﻫﺎﻣﺶ ﻧﻔﺤﺎﺕ ﺍﻹﻧﺲ‪ -‬ﻣﻄﺒﻮﻋﺔ ﻧﻮﻟﻜﺸﻮﺭ ﻛﺎﻧﺒﻮﺭ‪ -‬ﺻﻔﺤﺔ ‪(١٠٤-١٠٢‬‬

‫ﻛﺬﻟﻚ ﻗﺪ ﻛﺘﺐ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ‪ :‬ﻭﳚﺪﺭ ﻣﻼﺣﻈﺔ‬ ‫ﺃﻥ ﺭﺃﻳ‪‬ﻨﺎ ﻫﺬﺍ ﻋﻦ ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﺍﺩﻋﻰ ﺍﻷﻟﻮﻫﻴﺔ ﻭﻭﺻـﻒ ﺍﻷﻧﺒﻴـﺎﺀ ﺍﻟـﺴﺎﺑﻘﲔ‬ ‫ﺑﺎﻟﺴﺎﺭﻗﲔ ﻭﺍﻟﻠﺼﻮﺹ‪ ،‬ﻭﱂ ﻳﻘﻞ ﻋﻦ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻏﲑ ﻗﻮﻟﻪ ﲟﺠﻲﺀ ﺃﻧﺒﻴﺎﺀ ﻛﺎﺫﺑﲔ‬ ‫ﺑﻌﺪﻩ‪ ،‬ﻓﺈﻧﻪ ﱂ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺫﻛﺮ ﻳﺴﻮﻉ ﻛﻬﺬﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪) .‬ﻋﺎﻗﺒـﺔ ﺁ‪‬ـﻢ‪ :‬ﺍﳋـﺰﺍﺋﻦ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﳎﻠﺪ ‪ ١١‬ﺻﻔﺤﺔ ‪(١٣‬‬

‫ﺑﺎﺧﺘﺼﺎﺭ؛ ﻭﻛﻤﺎ ﺗﻔﻴﺪ ﺍﳌﻘﺘﺒﺴﺎﺕ ﺍﳌﺴﺠﻠﺔ ﺁﻧﻔﺎ‪ ،‬ﻛﺎﻥ ﻋﻴﺴﻰ ﰲ ﻧﻈـﺮ‬ ‫ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻧﺒﻴﺎ ﺻﺎﺩﻗﺎ ﻭﺭﺳﻮﻻ ﺟﻠﻴﻼ ﻣـﻦ ﺍﷲ‪ ،‬ﻭﻛـﺎﻥ ‬ ‫ﻳﺆﻣﻦ ﺑﻜﻮﻧﻪ ﻧﺒﻴﺎ ﻭﺭﺳﻮﻻ ﺇﳝﺎﻧ‪‬ﻪ ﺑﺴﺎﺋﺮ ﺍﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﱂ ﻳﺴﺘﺨﺪﻡ ﰲ ﺣﻘﻪ ﺃﻱ‬ ‫ﻛﻠﻤﺔ ﻣﺴﻴﺌﺔ ﺃﻭ ﻣﻬﻴﻨﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﺘﺄﺗﻰ ﺫﻟﻚ ﻣﻨﻪ ﻷﻧﻪ ﻛﺎﻥ ﻳﻌﻠﻦ ﺃﻧﻪ ﻣﺜﻴﻠﻪ ﻭﲰﻴ‪‬ﻪ‪.‬‬ ‫ﻭﺍﻟﺴﻼﻡ‬ ‫ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‬ ‫ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﴰﺲ‬ ‫ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ ‪ ١٣٨٢‬ﺍﳍﺠﺮﻱ‪ ،‬ﺍﳌﻮﺍﻓﻖ ﻓﱪﺍﻳﺮ‪/‬ﺷﺒﺎﻁ ‪ ١٩٦٣‬ﺭﺑﻮﺓ‬

‫ﺗﺮﲨﺔ ﻏﻼﻑ ﻟﻠﻄﺒﻌﺔ ﺍﻷﻭﱃ‪:‬‬ ‫ِ‬ ‫َﺟﺎءَ ْ َ ‪‬‬ ‫اﻟﺤﻖ َ َ َ َ‬ ‫وزﻫﻖ ْاﻟﺒَـﺎﻃﻞُ‬

‫ِ‪ِ ‬‬ ‫زﻫﻮﻗًـﺎ‬ ‫ﻛﺎن َ ُ‬ ‫إن ْاﻟﺒَـﺎﻃﻞَ َ َ‬

‫@ @‬ ‫‪@ @@µbÈm@éÜšÐi‬‬ ‫‪@ @ïÛbnÛb×@bçúb c@ Ûa@òÈi‰þa@pbjînØÛa@êˆç‬‬ ‫@ @‬ ‫@@@ @‬

‫‪áème@òjÓbÇ@MQ‬‬ ‫‪@ @âìÔÛa@ñìÇ…@MS@@@@@@@@@@@@@@@@@@ï ⁄a@áاa@@MR‬‬ ‫‪@ @õbàÜÈÛa@á bi@òîiŠÈÛa@òÌÜÛbi@lìnؽa@MT‬‬

‫ﻗﺪ ﻃﺒﻌﺖ ﰲ ﻣﻄﺒﻌﺔ ﺿﻴﺎﺀ ﺍﻹﺳﻼﻡ‬ ‫ﻭﻧﺸﺮﺕ ﻟﻠﻔﺎﺋﺪﺓ ﺍﻟﻌﺎﻣﺔ‬ ‫ﰲ ﻗﺎﺩﻳﺎﻥ‬

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‫ ‬ ‫ﻧﺤﻤﺪﻩ وﻧﺼﻠﻲ ﻋﻠﻰ رﺳﻮﻟﻪ اﻟﻜﺮﻳﻢ‬

‫‪@ @éÛ@ñb¬@ýÏ@LéØÜèí@æc@ a@…a‰c@åß‬‬ ‫‪@ @…bjíë@ÉÜnÔŽî Ï@LlŠÛa@á bi@Ñܧa@œÏ‰@åß‬‬ ‫)ﺍﻧﻈﺮ‪ِ :‬ﺇ ‪‬ﺭ ِﻣﻴ‪‬ﺎ ‪(١٧ :١٢‬‬

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‫ﳌﺎ ﻛﺎﻥ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ ﻗﺪ ﻣﺎﺕ ﰲ ﻓﲑﻭﺯ ﺑﻮﺭ ﰲ ‪ ١٨٩٦-٧-٢٧‬ﻓﻨﺮﻯ‬ ‫ﻣﻦ ﺍﳌﻔﻴﺪ ﺃﻥ ﻧﺬﻛﱢﺮ ﺍﻟﻨﺎﺱ ﺑﺘﻠﻚ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﱵ ﻭﺭﺩ ﻓﻴﻬﺎ ﺑﺄﻥ ﺁ‪‬ﻢ ﺇﻥ ﱂ ‪‬ﻳﻘـﺴﻢ‪،‬‬ ‫ﻓﻠﻦ ﺗﺘﺤﻘﻖ ﻟﻪ ﺍﻷﻣﻨﻴﺔ ﺍﳌﺮﲡﺎﺓ ﻣﻦ ﺫﻟﻚ‪..‬؛ ﺃﻱ ﺍﻟﻔﻮﺯ ﺑﺸﻲﺀ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﳌﺘﺒ ﹼﻘﻴﺔ‪ ،‬ﺑﻞ‬ ‫ﺑﻌﺪ ﺭﻓﻀﻪ ﺍﻟﻘﹶﺴﻢ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﲡﺎﺳﺮﻩ‪ ،‬ﺳ‪‬ﻴﻘﻀﻰ ﻋﻠﻴﻪ ﻋﺎﺟﻼ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺣـﺪﺙ‬ ‫ﺾ ﻋﻠﻰ ﺇﻋﻼﻧﻨﺎ ﺍﻟﺬﻱ ﻧـﺸﺮﻧﺎﻩ ﰲ ‪١٨٩٥-١٢-٣٠‬‬ ‫ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ؛ ﺇﺫ ﱂ ﲤ ِ‬ ‫ﺳﺒﻌ ﹸﺔ ﺃﺷﻬﺮ ﺣﱴ ﻏﺎﺩﺭ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ ﻣﻮﺗﻪ ﻭﻗﺪ ﻭﺭﺩﺕ ﰲ‬ ‫ﺍﻹﻋﻼﻧﺎﺕ ﺳﺎﺑﻘﹰﺎ‪ ،‬ﻫﻲ‪:‬‬

‫ﺏ ‪‬ﻋﻠﹶﻰ ‪‬ﺟﻤِﻴ ِﻊ ِﺟﲑ‪‬ﺍﻧِـﻲ ﺍ َﻷﺷ‪‬ـﺮ‪‬ﺍ ِﺭ ﺍﻟﱠـﺬِﻳ ‪‬ﻦ‬ ‫‪ 1‬ﺃﻣﺎ ﺍﻟﻨﺺ ﻣﻊ ﺳﻴﺎﻗﻪ ﻓﻬﻮ‪" :‬ﻫ ﹶﻜﺬﹶﺍ ﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫ﺖ‬ ‫ﺿ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ﹾﻗ‪‬ﺘﻠِـ ‪‬ﻊ ‪‬ﺑﻴ‪‬ـ ‪‬‬ ‫ﺙ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﻭ ‪‬ﺭﹾﺛ‪‬ﺘ ‪‬ﻪ ِﻟ ‪‬ﺸ ‪‬ﻌﺒِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ‪ :‬ﻫﹶﺄ‪‬ﻧﺬﹶﺍ ﹶﺃ ﹾﻗ‪‬ﺘِﻠﻌ‪ ‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ِ‬ ‫‪‬ﻳ ﹾﻠ ِﻤﺴ‪‬ﻮ ﹶﻥ ﺍﻟﹾ ِﻤﲑ‪‬ﺍ ﹶ‬ ‫‪‬ﻳﻬ‪‬ﻮﺫﹶﺍ ِﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﺳ ِﻄ ِﻬ ‪‬ﻢ‪ ١٥ .‬ﻭ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺍ ﹾﻗِﺘ ﹶﻼﻋِﻲ ِﺇﻳ‪‬ﺎ ‪‬ﻫﻢ‪ ،‬ﹶﺃﻧ‪‬ﻲ ﺃﹶﺭ‪‬ﺟ ‪‬ﻊ ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻬﻢ‪ ،‬ﻭﹶﺃ ‪‬ﺭ ‪‬ﺩ ‪‬ﻫ ‪‬ﻢ ﻛﹸـ ﱠﻞ‬ ‫ﺿ ِﻪ‪ ١٦ .‬ﻭ‪‬ﻳﻜﹸﻮ ﹸﻥ ِﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﻌﱠﻠﻤ‪‬ﻮﺍ ِﻋ ﹾﻠﻤ‪‬ﺎ ﻃﹸـ ‪‬ﺮ ‪‬ﻕ ﺷ‪‬ـ ‪‬ﻌﺒِﻲ ﹶﺃ ﹾﻥ‬ ‫ﻭ‪‬ﺍ ِﺣ ٍﺪ ﺇِﻟﹶﻰ ِﻣﲑ‪‬ﺍِﺛﻪِ‪ ،‬ﻭ ﹸﻛ ﱠﻞ ﻭ‪‬ﺍ ِﺣ ٍﺪ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺭ ِ‬ ‫ﻂ‬ ‫ﺤِﻠﻔﹸﻮﺍ ﺑِ‪‬ﺒﻌ‪‬ﻞ‪ ،‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺒ‪‬ﻨ ‪‬ﻮ ﹶﻥ ﻓِﻲ ‪‬ﻭ ‪‬ﺳ ِ‬ ‫ﺤِﻠﻔﹸﻮﺍ ﺑِﺎ ‪‬ﺳﻤِﻲ‪ :‬ﺣ ‪‬ﻲ ‪‬ﻫ ‪‬ﻮ ﺍﻟ ‪‬ﺮﺏ‪ ،‬ﹶﻛﻤ‪‬ﺎ ‪‬ﻋﱠﻠﻤ‪‬ﻮﺍ ‪‬ﺷ ‪‬ﻌﺒِﻲ ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫ﺏ"‪ِ) .‬ﺇ ‪‬ﺭ ِﻣﻴ‪‬ـﺎ‬ ‫ﻚ ﺍ ُﻷ ‪‬ﻣ ﹶﺔ ﺍ ﹾﻗِﺘ ﹶﻼﻋ‪‬ﺎ ‪‬ﻭﹸﺃﺑِﻴ ‪‬ﺪﻫ‪‬ﺎ‪ ،‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫‪‬ﺷ ‪‬ﻌﺒِﻲ‪ ١٧ .‬ﻭِﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺴ ‪‬ﻤﻌ‪‬ﻮﺍ‪ ،‬ﹶﻓِﺈﻧ‪‬ﻲ ﹶﺃ ﹾﻗ‪‬ﺘِﻠ ‪‬ﻊ ِﺗ ﹾﻠ ‪‬‬ ‫‪) (١٧-١٤ : ١٢‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺍﻷﻭﻝ‪ :‬ﻛﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺘﺄﺟﻞ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻜﺎﻣﻞ )ﺃﻱ ﺍﳌﻮﺕ( ﺣـﱴ‬ ‫ﳜﻠﻖ ﻫﻮ ﻧﻔﺴﻪ )ﺃﻱ ﺁ‪‬ﻢ( ﺑﻴﺪﻩ ﺃﺳﺒﺎﺏ ﺍﳍﻼﻙ ﻧﺘﻴﺠﺔ ﲡﺎﺳﺮﻩ ﻭﲡﺮ‪‬ﺋﻪ‪) .‬ﺃﻧـﻮﺍﺭ‬ ‫ﺍﻹﺳﻼﻡ‪ :‬ﺻﻔﺤﺔ ‪(٤‬‬ ‫ﺖ ﻋـﻦ )ﺍﻟـﺴﻴﺪ‬ ‫ﺍﻟﺜﺎﱐ‪ :‬ﺇﻥ ﺍﳍﺎﻭﻳﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ‪‬ﻋﱪ ‪‬ﺎ ﻋﻦ ﺍﳌﻮﺕ‪ ،‬ﻗﺪ ﺃﺭﺟﺌ ‪‬‬ ‫ﺁ‪‬ﻢ( ﳌﺪﺓ ﻗﺼﲑﺓ‪) .‬ﺃﻱ ﺳﻴﺼﻴﺒﻪ ﺍﳌﻮﺕ ﺑﻌﺪ ﻣﻬﻠﺔ ﻗﺼﲑﺓ( )ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﺻﻔﺤﺔ ‪(٦‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻧﻪ ﻗﺪ ﻭ‪‬ﺿﻊ ﰲ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﺁ‪‬ـﻢ ﺣﺠـﺮ‬ ‫ﺍﻷﺳﺎﺱ ﻟﻠﻌﺬﺍﺏ ﺍﻟﻜﺎﻣﻞ )ﺃﻱ ﺍﳌﻮﺕ( ﻭﺳﻴﺘﺤﻘﻖ ﻣﻮﺗﻪ ﺑﺒﻌﺾ ﺍﻟـﺪﻭﺍﻓﻊ ﻋـﻦ‬ ‫ﻗﺮﻳﺐ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻳﺮﺍﻋﻲ ﰲ ﲨﻴﻊ ﺃﻓﻌﺎﻟﻪ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻓﻼ ﻳﺘﺴﺮﻉ ﻛﺈﻧﺴﺎﻥ‬ ‫ﺣﺎﻗﺪ ﻋﺒﺜﺎ‪) .‬ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﺻﻔﺤﺔ ‪(١٠‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻻ ﳜﻄﺮ ﹼﻥ ﺑﺒﺎﻝ ﺃﺣﺪﻛﻢ ﺑﻌﺪ ﻗﺮﺍﺀﺓ ﻛﺘﺎﺑﱵ ﻫﺬﻩ ﺃﻧﻪ ﻗﺪ ﺣﺪﺙ ﻣﺎ ﻛﺎﻥ‬ ‫ﺳﻴﺤﺪﺙ ﻭﺃﻧﻪ ﻟﻦ ﳛﺪﺙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺷﻲﺀ‪ ،‬ﻓﻠﻠﻤﺴﺘﻘﺒﻞ ﺑـﺸﺎﺭﺍﺕ ﰲ ﺍﻹﳍـﺎﻡ‬ ‫ﺍﻟﻘﺎﺋﻞ‪" :‬ﻭﳕﺰ‪‬ﻕ ﺍﻷﻋﺪﺍﺀ ﻛﻞﱠ ﳑﺰ‪‬ﻕ" ﺃﻱ ﺳ‪‬ﻨﺘﻢ ﻋﻠﻴﻬﻢ ﺣﺠﺘﻨﺎ ﻛﺎﻣﻠـﺔ‪) .‬ﺃﻧـﻮﺍﺭ‬ ‫ﺍﻹﺳﻼﻡ‪ :‬ﺻﻔﺤﺔ ‪(١٥‬‬ ‫ﺍﳋﺎﻣﺲ‪ :‬ﺇﺫﺍ ﺣﻠﻒ ﺁ‪‬ﻢ ﺍﻵﻥ‪ ،‬ﻓﻬﻨﺎﻙ ﻭﻋ ‪‬ﺪ ﺻﺎﺭﻡ ﻗﻄﻌﻲ ﻭﻣﺆﻛﺪ ﺑﻨــﺰﻭﻝ‬ ‫ﺍﻟﻌﺬﺍﺏ ﻏﲑ ﻣﺸﺮﻭﻁ ﺑﺸﺮﻁ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﻣﱪﻡ؛ ﻓﻠﻦ ﻳﺘﺮﻙ ﺍﷲ ﺩﻭﻥ ﻋﻘﺎﺏ ﳎﺮﻣﺎ ﺃﺭﺍﺩ‬ ‫ﺧﺪﺍﻉ ﺍﻟﻌﺎﱂ ﺑﺈﺧﻔﺎﺀ ﺍﳊﻖ ﺣﱴ ﺇﺫﺍ ﱂ ﳛﻠﻒ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﻳﺎﻡ ‪ -‬ﺃﻱ ﺃﻳﺎﻡ ﻣﻮﺗـﻪ ‪-‬‬ ‫ﻭﺷﻴﻜﺔ ﻏﲑ ﺑﻌﻴﺪﺓ‪) .‬ﺍﻧﻈﺮﻭﺍ ﺇﻋﻼﻥ ﺟﺎﺋﺰﺓ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﺻﻔﺤﺔ ‪(١١‬‬ ‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﻏﲑ ﺃﻥ ﺇﺣﺠﺎﻡ ﺁ‪‬ﻢ )ﺃﻱ ﺭﻓﻀﻪ ﺍﳊﻠﻒ( ﻟﻦ ﻳﻨﻔﻌﻪ ﻗـﻂ‪ ،‬ﻷﻥ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻻ ﻳﺘﺮﻙ ﺍ‪‬ﺮﻡ ﻣﻦ ﺩﻭﻥ ﻋﺬﺍﺏ‪ ،‬ﻭﺇﻥ ﺑﺬﺍﺀﺓ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺍﻟﺴﻔﻬﺎﺀ ﻛﻠﻬﺎ ﰲ ﺭﻗﺒﺔ‬ ‫ﺁ‪‬ﻢ‪ ،‬ﻭﻣﻊ ﺃﻥ ﺁ‪‬ﻢ ﺑﺎﻣﺘﻨﺎﻋﻪ ﻋﻦ ﺭﻓ ِﻊ ﻗﻀﻴ ٍﺔ ﻭﺭﻓﻀِﻪ ﺍﳊﻠﻒ ﻗﺪ ﺃﻋﻠﻦ ﺻﺮﺍﺣﺔ ﺃﻧـﻪ‬ ‫ﻋﺎﺩ ﺇﱃ ﺍﳊﻖ ﺣﺘﻤﺎ ‪-‬ﻛﻤﺎ ﻳﺘﺒﲔ ﺟﻠﻴﺎ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍﳍﺠﻤﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﺍ ‪‬ﺩﻋـﻰ‬ ‫ﺃﻧﻪ ﺗﻌﺮﺽ ﳍﺎ‪ ،‬ﺃ‪‬ﺎ ﱂ ﺗﻜﻦ ﻣﻦ ﺳ ‪‬ﻌﻲ ﺇﻧﺴﺎﱐ ‪ -‬ﻟﻜﻨﻪ ﻣﻊ ﺫﻟﻚ ﻏﲑ ﺑـﺮﻱﺀ ﻣـﻦ‬ ‫ﺟﺮﳝﺔ ﻋﺪﻡ ﺇﻓﺼﺎﺣﻪ ﺑﺎﳊ ‪‬ﻖ ﺑﻠﺴﺎﻧﻪ ﺻﺮﺍﺣﺔ‪) .‬ﺍﻧﻈﺮﻭﺍ ﻛﺘﻴﺐ ﺿﻴﺎﺀ ﺍﳊﻖ‪ :‬ﺍﳌﻄﺒﻮﻉ‬ ‫ﰲ ﻣﺎﻳﻮ‪/‬ﺃﻳﺎﺭ ‪ ،١٨٩٥‬ﺻﻔﺤﺔ ‪(١٦‬‬

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‫ﻛﺬﻟﻚ ﻗﺪ ﻛﹸﺘﺐ ﻣﺮﺍﺭﺍ ﰲ ﻣﻮﺍﺿﻊ ﺃﺧﺮﻯ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﻴﺒﺎﺕ ﻭﺍﻹﻋﻼﻧﺎﺕ ﺃﻥ‬ ‫ﺍﳌﻮﺕ ﻗﺪ ﺗﺄﺟﻞ ﻓﻘﻂ‪ ،‬ﻭﺃﻧﻪ ﺳﻴﺼﻴﺐ ﺁ‪ ‬ﻢ ﺇﺫﺍ ﻇﻞ ‪‬ﻣﺼ ‪‬ﺮﺍ ﻋﻠﻰ ﺍﻟﺮﻓﺾ‪ .‬ﻓﺈﻋﻼﻧﻨـﺎ‬ ‫ﺚ ﺁ‪‬ﻢ ﻋﻠﻰ ﺍﳊﻠﻒ ﻗﺪ ﺻﺪﺭ ﰲ ‪ ١٨٩٥-١٢-٣٠‬ﻭﻗﺪ‬ ‫ﺍﻷﺧﲑ ﺍﻟﺬﻱ ﻧﺸﺮﻧﺎﻩ ﳊ ﹼ‬ ‫ﺑﻠﻎ ﺭﻓﺾ ﺁ‪‬ﻢ ﺑﻌﺪﻩ ﻣﻨﺘﻬﺎﻩ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺍﻷﺧﲑ ﻛﺎﻥ ﻗـﺪ ﺻـﺪﺭ ﺑﻌـﺪ‬ ‫ﺇﻋﻼﻧﺎﺕ ﻣﺘﺘﺎﻟﻴﺔ ﻣﻨﺎ‪ ،‬ﺇﺫ ﺻﺪﺭ ﻣﻨﺎ ﺇﻋﻼ ﹲﻥ ﺗﻼﻩ ﺇﻋﻼ ﹲﻥ ﺛﺎ ٍﻥ ﻓﺜﺎﻟﺚ ﺣﱴ ﻧﺸﺮﻧﺎ ﺳﺒﻌﺔ‬ ‫ﺇﻋﻼﻧﺎﺕ‪ ،‬ﻟﻜﻨﻪ ﱂ ﻳﺆ ‪‬ﺩ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﱵ ﻛﺎﻥ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳ‪‬ﺪﱄ ‪‬ﺎ‪ ،‬ﻓﻠﻢ ﻳﺘﺮﻛﻪ ﺍﷲ‬ ‫ﺾ ﺍﻟﻘـﺴ‪‬ﻢ‬ ‫ﺕ ﻣﻨﺎ ﺳﺒﻌ ﹸﺔ ﺇﻋﻼﻧﺎﺕ‪ ،‬ﻭﺭﻓ ‪‬‬ ‫ﻳﻨﺠﻮ ﻣﻦ ﻣﻐﺒﺔ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﻘﺪ ﺻﺪﺭ ‪‬‬ ‫‪٢‬‬ ‫ﺳﺒﻊ ﻣﺮﺍﺕ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺑﻌﺪ ﺻﺪﻭﺭ ﺍﻹﻋﻼﻥ ﺍﻟﺴﺎﺑﻊ ﺑﺴﺒﻌﺔ ﺃﺷﻬﺮ ﺃﺻﺎﺑﻪ ﺍﳌـﻮﺕ‪،‬‬ ‫ﺝ ﻣﻦ ﻋﺬﺍﺏ ﺍﳍﺎﻭﻳﺔ ﻣﻦ ﻗﺒﻞ ﺃﻳﻀﺎ‪ ،‬ﻓﻤﻨﺪ ﺃﻥ ﻗﺮﺃﺕ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻠﻰ‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﻏ ‪‬ﲑ ﻧﺎ ٍ‬ ‫ﺴﻪ ﻛﺎﻧﺖ ﻧﺎ ‪‬ﺭ ﻏﻀﺐ ﺍﷲ ‪‬ﺗﺤﺮﻗﻪ ﻛﻞ ﺣﲔ ﻭﺁﻥ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻣﺴﺎﻣﻌﻪ ﺇﱃ ﺃﻥ ﺯﻫﻘﺖ ﻧﻔ ‪‬‬ ‫ﺍﳋﻮﻑ ﻭﺍﻻﺿﻄﺮﺍﺏ ﻭﻋﺪﻡ ﺍﻟﺮﺍﺣﺔ ﻗﺪ ﻻﺯﻣﻪ‪ ،‬ﻓﻠﻴﺲ ﲦﺔ ﺷـﻚ ﰲ ﺃﻥ ﺍﻟﻌـﺬﺍﺏ‬ ‫ﺍﻹﳍﻲ ﻗﺪ ﺃﻣﺴﻚ ﺑﻪ‪ -‬ﻣﻨﺬ ﺍﻟﻠﺤﻈﺔ ﺍﻟﱵ ﺻﺪﺭﺕ ﻓﻴﻬﺎ ﺍﻟﻨﺒﻮﺀﺓ‪ -‬ﻛﻤـﻦ ﻳـﺼﺎﺏ‬ ‫ﲟﺮﺽ ﻋﻀﺎﻝ ﻭﺯﺍﻝ ﻋﻨﻪ ﻛﻞ ﺭﺍﺣﺔ ﻭﻓﺮﺣﺔ‪ ،‬ﻓﺎﳊﻤﺪ ﷲ ﻭﺍﳌﻨﺔ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﻗﺪ ﺃﺧﺬﻩ‬ ‫ﻋﺎﺟﻼ ﻋﻘﺎﺑﺎ ﻋﻠﻰ ﻛﺬﺑﻪ ﺣﲔ ﺭﻓﺾ ﺳﺒ ‪‬ﻊ ﻣﺮﺍﺕ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺮﺟﻮﻋﻪ ﺇﱃ ﺍﳊﻖ‪.‬‬ ‫ﺖ ﺇﱃ ﺁ‪‬ﻢ ﻃﻠﺒﺎ ﻟﻠﻘﺴ‪‬ﻢ‪ ،‬ﻫـﻲ‬ ‫ﻭﻟﻴﺘﺬﻛﺮ ﺍﻟﻘﺮﺍﺀ ﺃﻥ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﺧﲑﺓ ﺍﻟﱵ ﺃﹸﻭﺻِﻠ ‪‬‬ ‫ﺍﻹﻋﻼﻥ ﺍﻟﺬﻱ ﺻﺪﺭ ﰲ ‪ ١٨٩٥-١٢-٣٠‬ﻭﻛﺎﻥ ﻳﺘﻀﻤﻦ ﻛﻠﻤﺎﺕ ﻣﺜﲑﺓ ﻟﻐﲑﺗﻪ‬ ‫ﻣِﺜﻞ ﺃ ﱠﻥ ﺁ‪‬ﻢ ﻟﻦ ﳛﻠﻒ ﺣﱴ ﻟﻮ ﻣﺰ‪‬ﻗﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺇﺭﺑﺎ ﺇﺭﺑﺎ ﻭﺫﲝﻮﻩ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺁ‪‬ﻢ‬ ‫ﻗﺪ ﺃﻋﺮﺽ ﻋﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺼﺎﺩﻕ ﻭﱂ ‪‬ﻳﺮِﺩ ﺃﻥ ﻳﻈﻬﺮ ﺍﳊﻖ‪ ،‬ﻓﻜﻤﺎ ﺃﺧﻔﻰ ﺍﳊﻖ‪ ،‬ﺃﺧﻔﺎﻩ‬ ‫‪ 2‬ﺣﺎﺷﻴﺔ‪ :‬ﻻ ﺷﻚ ﺃﻥ ﻣﻮﺕ ﺁ‪‬ﻢ ﺃﺻﺎﺏ ﺃﺻﺤﺎﺑﻪ ﲝﺰﻥ ﻛﺒﲑ‪ ،‬ﺑﻞ ﻗﺪ ﲰﻌﻨﺎ ﺃﻥ ﺃﺣﺪ‬ ‫ﺍﳌﺴﻴﺤﻴﲔ ﺍﳌﺪﻋﻮ "‪‬ﻮﱃ ﺧﺎﻥ" ﻣﺎﺕ ﺣﺰﻧﺎ ﻋﻠﻰ ﻣﻮﺕ ﺁ‪‬ﻢ‪ ،‬ﺇﺫ ﻗﺪ ﻓﺠﻌﻪ ﻣﻮﺕ ﺁ‪‬ﻢ ﺍﳌﻔﺎﺟﺊ‬ ‫ﺍﳌﺆﱂ‪ -‬ﻭﻛﺎﻥ ﻗﺪ ﺻ ‪‬ﺮﺡ ﻗﺒﻞ ﺍﳌﻮﺕ ﺑﺄﻧﻪ ﻣﻦ ﺍﻟﺼﻌﺐ ﺃﻥ ﻳﻨﺠﻮ ﻣﻦ ﺍﳌﻮﺕ ﺍﻵﻥ‪ -‬ﻓﻤﺎﺕ‬ ‫ﺑﺼﺪﻣﺔ ﻗﻠﺒﻴﺔ‪ ،‬ﻓﺎﻋﺘﱪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻣﻮﺗﻪ ﻛﺮﺍﻣﺔ ﺣﺴﺐ ﻋﺎﺩ‪‬ﻢ ﺍﻟﻘﺪﳝﺔ ﰲ ﺍﺧﺘﺮﺍﻉ ﺍﻷﻛﺎﺫﻳﺐ‪،‬‬ ‫ﻭﻧﺘﻤﲎ ﺃﻥ ﺗﻈﻬﺮ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﻣﻊ ﺍﻟﻘﺴﻮﺱ ﺍﻷﺷﺮﺍﺭ ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀﺎ ﻟﻜﻲ ﻳﺼﺪﻕ ﺍﳌﺜﻞ‬ ‫ﺍﻟﻘﺎﺋﻞ "ﻛﻠﻤﺎ ﻗﻠﺖ ﺍﻟﻘﻤﺎﻣﺔ ﻛﺎﻥ ﺍﻟﻌﺎﱂ ﺃﻧﻈﻒ‪ ".‬ﻣﻨﻪ‬

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‫ﺍﷲ ﻋﻦ ﻋﻴﻮﻥ ﺃﺻﺤﺎﺑﻪ ﺍﳌﺴﻴﺤﻴﲔ ﺃﺗﺒﺎﻉ ﺩﻳﺎﻧﺘﻪ ﲝﺴﺐ ﻭﻋﺪﻩ ‪ ،‬ﻭﲢﻘﻖ ﻣﺎ‬ ‫ﻭﻋﺪ ﺑﻪ ‪ ،‬ﻓﻈﻠﻠﻨﺎ ﻧﺒﻠﱢﻐﻪ ﺍﳊﻖ ﺣﱴ ‪ ،١٨٩٥-١٢-٣٠‬ﻟﻌﻠﻪ ﳜﺎﻑ ﺍﷲ ﻭﻳـﺪﱄ‬ ‫ﺑﺸﻬﺎﺩﺓ ﺍﳊﻖ‪ ،‬ﰒ ﺗﺮﻛﻨﺎ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺑﺪﺃﻧﺎ ﻧﻨﺘﻈﺮ ﲢ ﹼﻘﻖ ﻭﻋ‪‬ﺪ ﺍﷲ ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻜﻤﻞ ﺍﻟﺴﻴﺪ‬ ‫ﺁ‪‬ﻢ ﺳﺒﻌ ﹶﺔ ﺃﺷﻬﺮ ﻣﻦ ﺗﺎﺭﻳﺦ ‪ ١٨٩٥-١٢-٣٠‬ﺣﱴ ﺩﺧﻞ ﺍﻟﻘﱪ‪.‬‬ ‫ﺕ ﻗﻠـﻮ‪‬ﻢ‬ ‫ﻫﺬﻩ ﺃﻓﻌﺎﻝ ﺍﷲ ﺍﻟﱵ ﻻ ﻳﻌﺘ ‪‬ﱪ ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺬﻳﻦ ﺍﺳﻮ ‪‬ﺩ ‪‬‬ ‫ﺖ ﺃﺑﺼﺎﺭﻫﻢ ﻳﺴﻌﻮﻥ ﺟﺎﻫﺪﻳﻦ ﻟﻠﺘﺴﺘﺮ ﻋﻠﻰ ﺁﻳﺎﺕ ﺍﷲ ﺑﺄﻳﺔ ﺣﺎﻝ؛ ﻓﻘـﺪ‬ ‫ﻭﻋﻤﻴ ‪‬‬ ‫ﻭﺭﺩ ﰲ ﺟﺮﻳﺪﺓ "ﻛﺸﻒ ﺍﳊﻘﺎﺋﻖ" ﺍﻟﱵ ‪‬ﻳﺼﺪﺭﻫﺎ ﺍﳌﺴﻴﺤ ‪‬ﻲ ﺣـﺴﺎﻡ ﺍﻟـﺪﻳﻦ ﻣـﻦ‬ ‫ﺑﻮﻣﺒﺎﻱ‪ -‬ﰲ ﻋﺪﺩﻫﺎ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ ١٨٩٦-٨-١‬ﰲ ﺍﻟﺼﻔﺤﺔ ‪ -١٠٨‬ﺑﻀﻌ ﹸﺔ ﺃﺳﻄﺮ‬ ‫ﻭﻓﻘﺎ ﻟﻌﺎﺩﺗﻪ ﺍﻟﻘﺪﳝﺔ ﰲ ﺃ ﹾﻛﻞ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭﺃﺭﻯ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺃﺭ ‪‬ﺩ ﻋﻠﻴﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﻗﻮﻟﻪ‪ :‬ﻟﻘﺪ ﲰﻌﻨﺎ ﺃﻥ ﻛﺘﺎﺏ "ﺍﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ" ﻛﺘﺎﺏ ﻣﻔﻴﺪ ﻭﺭﺍﺋﻊ ﺟﺪﺍ‪ ،‬ﻗـﺪ‬ ‫ﻓﻀﺢ ﺍﻷﺳﺘﺎ ﹸﺫ ﺁ‪‬ﻢ ﺃﻓﻜﺎﺭ ﺍﻟﻘﺎﺩﻳﺎﱐ ﻏﲑ ﺍﻟﺸﺮﻋﻴﺔ ﲟﻨﺘﻬﻰ ﺍﻟﻮﻗﺎﺭ‪.‬‬ ‫ﺃﻗﻮﻝ‪ :‬ﺇﻧﲏ ﺃﻧﺎ ﺍﻵﺧﺮ ﺃﻋﺘﺮﻑ ﺑﺄﻥ ﺍﳌﺨﻄﻂ ﺍﳊﻘﻴﻘﻲ ﻟﻠﺤﺮﺏ ﺍﳌﻘﺪﺳﺔ ﺑﺎﻟﺘﺄﻛﻴﺪ‬ ‫ﻣﻔﻴﺪ ﻟﻠﺬﻳﻦ ﻓﹸﻄﺮﻭﺍ ﻋﻠﻰ ﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﻌﺪﻝ‪ ،‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻳﻌﺒﺪﻭﻥ ﺍﳌﻴﺖ ﻭﺻﺎﺭﺕ ﻋﺒﺎﺩﺓ‬ ‫ﺍﳌﻮﺗﻰ ﺟﺰﺀﺍ ﻻ ﻳﺘﺠﺰﺃ ﻣﻦ ﻓﻄﺮ‪‬ﻢ‪ ،‬ﻓﻼ ﻳﻔﻴﺪﻫﻢ ﺃﺑﺪﺍ؛ ﻷﻥ ﳍﻢ ﻋﻴﻮﻧﺎ ﻻ ﻳﺒـﺼﺮﻭﻥ‬ ‫‪‬ﺎ ﻭﺁﺫﺍﻧﺎ ﻻ ﻳﺴﻤﻌﻮﻥ ‪‬ﺎ ﻭﻗﻠﻮﺑﺎ ﻻ ﻳﻔﻘﻬﻮﻥ ‪‬ﺎ‪.‬‬ ‫ﻓﺎﳉﻠﻲ ﺍﻟﺒﻴ‪‬ﻦ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﻗﺪ ﻃﻮﻟﺒﻮﺍ ﰲ ﺍﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ ﺑﺘﺮﻛﻴﺰ ﻭﺇﳊﺎﺡ ﺃﻥ‬ ‫‪‬ﻳﺜﺒﺘﻮﺍ ﺃﻟﻮﻫﻴﺔ ﺍﺑﻦ ﻣﺮﱘ ﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪ ،‬ﻓﺎﻟﻌﻘﻞ ﻳﺸﻤﺌﺰ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺟﺪﺍ‪ ،‬ﻓﻠﻢ‬ ‫ﻳﺮﺍﻋﻮﺍ ﺍﻟﻌﻘﻞ ﻗﻂ؛ ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻘﻞ ﻳﺸﻬﺪ ﻟﺼﺎﱀ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻹﺳـﻼﻣﻲ ﻓﻘـﻂ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﻳﺆﻣﻦ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻛﻠﱡﻬﻢ ﺑﺄﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﲨﺎﻋ ﹲﺔ ﺗﺴﻜﻦ ﰲ ﺟﺰﻳﺮﺓ ﱂ ﻳﺼ ﹾﻠﻬﺎ‬ ‫ﺙ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﻓﺴﻮﻑ ‪‬ﻳﺴﺄﻟﻮﻥ‬ ‫ﺍﻟﻘﺮﺁ ﹸﻥ ﻭﻻ ﺍﻹﳒﻴﻞ ﻭﻻ ﺍﻟﺘﻮﺣﻴ ‪‬ﺪ ﺍﻹﺳﻼﻣﻲ ﻭﻻ ﺛﺎﻟﻮ ﹸ‬ ‫ﺲ "ﻓﻨﺪﻝ"‬ ‫ﻋﻦ ﺇﳝﺎ‪‬ﻢ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺍﻹﺳﻼﻣﻲ ﻓﻘﻂ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺍﻋﺘﺮﻑ ﺑﻪ ﺻﺮﺍﺣ ﹰﺔ ﺍﻟﻘ ‪‬‬ ‫ﰲ ﻛﺘﺎﺑﻪ "ﻣﻴﺰﺍﻥ ﺍﳊﻖ"‪ ،‬ﻓﻠﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺩﻳ ٍﻦ ﻻ ﻳﺼﺪ‪‬ﻕ ﺍﻟﻌﻘ ﹸﻞ ﻣﺒﺎﺩﺋﻪ ﺍﻷﺳﺎﺳﻴﺔ‪ .‬ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻔﻄﺮﺗﻪ ﻭﻋﻘﻠﻪ ﺍﳌﻮﻫﻮﺏ ﻣﻦ ﺍﷲ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺜﺎﻟﻮﺙ‪ ،‬ﻓﻜﺎﻥ ﳚﺐ ﺃﻥ‬ ‫‪‬ﻳﺴﺄﻝ ﻋﻦ ﺍﻟﺜﺎﻟﻮﺙ ﺣﱴ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﱂ ﺗﺼ ﹾﻠﻬﻢ ﻋﻘﻴـﺪﺓ ﺍﻟﺜـﺎﻟﻮﺙ‪ ،‬ﻏـﲑ ﺃﻥ‬

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‫ﺍﳌﺴﻴﺤﻴﲔ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻹﲨﺎﻉ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﺼ ﹾﻠﻬﻢ ﺗﻌﻠﻴﻢ ﺍﻟﺜﺎﻟﻮﺙ ﺳﻴ‪‬ﺴﺄﻟﻮﻥ ﻋـﻦ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻓﻘﻂ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺃﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺣﺪﻩ ﻣﻨﻘﻮﺵ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﺃﻣﺎ ﺇﺛﺒﺎﺕ ﺃﻟﻮﻫﻴﺔ ﻳﺴﻮﻉ ﻣﻦ ﺍﳌﻨﻘﻮﻝ؛ ﻓﻠﻢ ﻳﺘﻤﻜﻦ ﺁ‪‬ﻢ ﺍﳌﻘﺘـﻮﻝ ﰲ ﺍﳊـﺮﺏ‬ ‫ﺍﳌﻘﺪﺳﺔ ﻗﻂ ﻣﻦ ﺇﺛﺒﺎﺕ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ‪ -‬ﺍﻟﺬﻱ ‪‬ﻳﻘﺪ‪‬ﻡ ﻣﻦ ﺍﻹﳒﻴﻞ‪ -‬ﻣﻮﺟـﻮﺩ ﰲ‬ ‫ﺏ ﻭﺍﻻﺑـﻦ‬ ‫ﺗﻮﺭﺍﺓ ﻣﻮﺳﻰ‪ .‬ﻓﺎﻟﻮﺍﺿﺢ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻗﺪ ﺃﹸﻋﻄﻮﺍ ﺗﻌﻠﻴﻢ ﺍﻷ ِ‬ ‫ﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺜﺎﻟﻮﺙ ﺑﺘﻌﺒﲑ ﺁﺧﺮ‪ ،‬ﳌﺎ ﻛﺎﻥ ﻫﻨﺎﻙ ﺳﺒﺐ ﻷﻥ ﻳﻨـﺴﻰ‬ ‫ﻭﺭﻭ ِ‬ ‫ﺍﳉﻤﻴﻊ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻗ ‪‬ﺪﻣﻪ ﻣﻮﺳﻰ ﺃﻣﺎﻡ ‪ ٦٠٠‬ﺃﻟﹾﻒ ﻳﻬـﻮﺩﻱ ﺃﻭ ‪ ٧٠٠‬ﺃﻟـﻒ‪،‬‬ ‫ﻭﺃﻭﺻﺎﻫﻢ ﻣﺮﺍﺭﺍ ﺑﺄﻥ ﳛﻔﻈﻮﻩ‪ ،‬ﰒ ﻇ ﹼﻞ ﲨﻴﻊ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﳚ ‪‬ﺪﺩﻭﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺇﱃ ﺯﻣﻦ‬ ‫ﻳﺴﻮﻉ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌﺴﻴﺤﻴﻮﻥ‪ ،‬ﻓﻜﻴﻒ ﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻨﺴﺎﻩ ﺍﻟﻴﻬﻮﺩ ﻛﱡﻠﻬﻢ؟‬ ‫ﺃﻟﻴﺲ ﳑﺎ ﻳﺜﲑ ﺍﺳﺘﻐﺮﺍﺏ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻨﺴﻰ ﲨﻴ ‪‬ﻊ ِﻓﺮﻕ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﺃﻭﺗﻴ‪‬ﻪ‬ ‫ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺃﺳﻼﻓﻬﻢ ﻭ ‪‬ﺟﺪ‪‬ﺩ ﻋﻠﻰ ﺃﻳﺪﻱ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﻛﻞ ﻗﺮﻥ ﻭﺗﻮﻗﻔﺖ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻨﺠﺎ ﹸﺓ؟ ﻣﻊ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ‪‬ﻳﺸﻬﺪﻭﻥ ﰲ ﻛﺘﺒﻬﻢ ﺑﺼﺮﺍﺣﺔ؛ ﺃ‪‬ﻢ ﱂ ﻳﺘﻠ ﱠﻘﻮﺍ ﻣﺜـﻞ ﻫـﺬﺍ‬ ‫ﺍﻟﺘﻌﻠﻴﻢ ﻗﻂ‪ ،‬ﻭﳓﻦ ﻻ ﳒﺪ ﻣﻨﺎﺻﺎ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻥ ﺍﻟﻴﻬﻮﺩ ﺻـﺎﺩﻗﻮﻥ ﰲ ﺫﻟـﻚ‬ ‫ﺣﺘﻤﺎ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻓﺮﺿ‪‬ﻨﺎ ﺗﻨﺎﺯﻻ ﺃﻥ ﺍﻟﻌﻤﻞ ﺑﺘﻌﻠﻴﻢ ﺍﻟﺜﺜﻠﻴﺚ ﻛﺎﻥ ﰲ ﺯﻣـﻦ ﺍﳌـﺴﻴﺢ‬ ‫ﺑﺎﻟﺘﺄﻛﻴﺪ‪ ،‬ﻓﻴﺒﻘﻰ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺽ ﺑﺎﻃﻼ ﻛﻠﻴﺎ؛ ﻷ‪‬ﻢ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﺑﻪ‪ ،‬ﻟﻜﺎﻥ ﻣﻦ‬ ‫ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺒﻘﻰ ﺫﻛ ‪‬ﺮﻩ ﻭﺁﺛﺎ ‪‬ﺭﻩ ﰲ ﻛﺘﺐ ﺍﻟﻴﻬﻮﺩ ﻭﻣﺆﻟﻔـﺎ‪‬ﻢ‪ ،‬ﻭﻛـﺎﻥ ﻣـﻦ‬ ‫ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ‪‬ﻳﻌ ِﺮﺽ ﺍﻟﻴﻬﻮﺩ ﻛﱡﻠﻬﻢ ﺩﻓﻌ ﹰﺔ ﻭﺍﺣﺪﺓ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻋﻤﻠﻮﺍ ﺑـﻪ‬ ‫ﺟﻴﻼ ﺑﻌﺪ ﺟﻴﻞ ﻭﺑﺎﻧﺘﻈﺎﻡ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻗﺪ ﺃﹸﺧﺒِﺮﻭﺍ ﰲ ﻧﺒﻮﺀ ٍﺓ ﺑﺄﻥ ﺇﳍﺎ ﺳﻴﺘﻮﻟﱠﺪ‬ ‫ﻂ ﺃﻥ ﻳﻨﻜﺮﻭﺍ ﻣﺪﻟﻮﻝ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﺬﻱ ﺗﻠﻘﹼـﻮﻩ ﻣـﻦ‬ ‫ﻣﻦ ﺑﻄﻦ ﺍﻣﺮﺃﺓ‪ ،‬ﳌﺎ ﻛﺎﻥ ﳍﻢ ﻗ ﹼ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻛﺪﺭ‪‬ﺱ‪ .‬ﻧﻌﻢ‪ ،‬ﻛﺎﻥ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺇﻥ ﻭﻻﺩﺓ ﺇﻟ ٍﻪ ﻣﻦ ﺑﻄﻦ ﺍﻣﺮﺃﺓ ﺃﻣـ ‪‬ﺮ‬ ‫ﻣﺆﻛﺪ‪ ،‬ﻏﲑ ﺃﻥ ﺍﺑﻦ ﻣﺮﱘ ﻟﻴﺲ ﺫﻟﻚ ﺍﻹﻟﻪ‪ ،‬ﺑﻞ ﺳﻮﻑ ﻳﺄﰐ ﰲ ﻭﻗﺖ ﺁﺧﺮ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻳﺼﺒ‪‬ﻮﻥ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺃﻟﻒ ﻟﻌﻨﺔ‪.‬‬ ‫ﺖ ﻣﻦ‬ ‫ﻭﺃﻧﺎ ﺃﺳﺄﻝ‪ :‬ﰈ ﺭ ‪‬ﺩ ﺁ‪ ‬ﻢ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ ﰲ ﺍﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ؟ ﻓﻬﻞ ﺃﺛﺒ ‪‬‬ ‫ﺷﻬﺎﺩﺓ ﺍﻟﻴﻬﻮﺩ ﺃ‪‬ﻢ ﺗﻠ ﱠﻘﻮﺍ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ؟ ﺃﻭ ﺃﻥ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻟﻠﻨﺒﻮﺀﺍﺕ ﻫﻲ‬

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‫ﺍﻟﱵ ﻓﻬ‪‬ﻤﻬﻢ ﺇﻳﺎﻫﺎ ﺍﻷﻧﺒﻴﺎﺀ؟ ﺻﺤﻴﺢ ﺃﻥ ﺁ‪‬ﻢ ﻭﺃﺻﺤﺎﺑﻪ ﻗﺪ‪‬ﻣﻮﺍ ﺑﻌﺾ ﺍﻟﻨﺒﻮﺀﺍﺕ ﻣـﻦ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ،‬ﻏﲑ ﺃ‪‬ﻢ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﻗﻂ ﺃﻥ ﻳﺒﻴ‪‬ﻨﻮﺍ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻫﻢ ﻭ ‪‬ﺭﺛﹶـﺔ‬ ‫ﺍﻟﺘﻮﺭﺍﺓ ﻗﺪ ﺫﻛﺮﻭﺍ ﻫﺬﻩ ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺇﳕﺎ ﻗﺪ‪‬ﻣﻮﺍ ﺑﻌﺾ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﺮﻛﻴﻜﺔ‪ ،‬ﻭﻭﺍﺿﺢ ﺃﻥ‬ ‫ﺍﻻﺩﻋﺎﺀ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ﻻ ﻳﺘﺤﻘﻖ ﲟﺠﺮﺩ ﺗﺄﻭﻳﻼﺕ ﳐﺘﹶﻠﻘﺔ‪.‬‬ ‫ﻓﻤﺜﻼ ﻗﻮﳍﻢ ﺇﻥ ﺗﺴﻤﻴﺔ "ﻋﻤﺎﻧﻮﺍﺋﻴﻞ" ﻧﺒﻮﺀﺓ ﰲ ﺣﻖ ﻳﺴﻮﻉ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻗـﺪ‬ ‫ﺃﺛﺒﺘﻮﺍ ﺑﺼﺮﺍﺣﺔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﲢﻘﻘﺖ ﲝﻖ ‪‬ﻭﻟ ٍﺪ ﺁﺧﺮ ﻗﺒﻞ ﻣـﺪﺓ ﻣـﻦ ﻭﻻﺩﺓ‬ ‫ﻳﺴﻮﻉ‪.‬‬ ‫ﻭﻣﺜﻼ ﻗﻮﳍﻢ‪ :‬ﺇﻥ ﻛﻠﻤﺔ "ﺇﻟﻮﻫﻴﻢ" ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺜﺎﻟﻮﺙ‪ ،‬ﻣـﻊ ﺃﻥ‬ ‫ﺖ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻟﻠﻤﻠﹶﻚ ﺃﻳﻀﺎ‪ ،‬ﻛﻤﺎ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻗﺪ ﺃﺛﺒﺘﻮﺍ ﲜﻼﺀ ﺃﻥ ﻛﻠﻤﺔ ﺇﻟﻮﻫﻴﻢ ﺍﺳﺘ‪‬ﺨﺪﻣ ‪‬‬ ‫ﱯ ﳍﻢ ﻭﺍﳌﻠﹶﻚ ﺃﻳﻀﺎ‪ .‬ﰒ ﻳﻨﺸﺄ ﺍﻟﺘﺴﺎﺅﻝ ﳌﺎﺫﺍ ﻳﺮﺍﺩ‬ ‫ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻭﺻﻒ ﻧ ‪‬‬ ‫‪‬ﺎ ﺛﻼﺛﺔ ﺃﺷﺨﺎﺹ ﻓﻘﻂ ﻣﻊ ﺃﻥ ﺻﻴﻐﺔ ﺍﳉﻤﻊ ﺗﺪﻝ ﻋﻠﻰ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ ﺇﱃ ﺍﳌﺌﺎﺕ‬ ‫ﻭﺍﻵﻻﻑ ﺃﻳﻀﺎ؟ ﻓﻤﺎ ﺍﻟﺬﻱ ﺍﻛﺘﺴﺒﻪ ﺁ‪ ‬ﻢ ﺑﺘﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﺮﻛﻴﻜﺔ ﺳـﻮﻯ‬ ‫ﻓﻀﻴﺤﺘﻪ؟ ﻟﻜﻦ ﺍﳌﺴﻴﺤﻴﲔ ﻗﻮﻡ ﻏﺮﻳﺒﻮﻥ؛ ﺇﺫ ﻻ ﻳﺴﺘﺤﻴﻮﻥ ﺣﱴ ﺑﻌﺪ ﺗﻌﺮﺿﻬﻢ ﳍﺬﺍ‬ ‫ﺍﻟﻜ ‪‬ﻢ ﺍﳍﺎﺋﻞ ﻣﻦ ﺍﻟﺬﻟﺔ ﻭﺍﳍﻮﺍﻥ‪.‬‬ ‫ﻗﻮﻟﻪ‪ :‬ﺣﲔ ﱂ ﻳﻨﺠﺢ ﺍﻟﺴﻴﺪ ﺍﻟﻘﺎﺩﻳﺎﱐ ﰲ ﺍﳊﻮﺍﺭ ﺍﻟﺮﲰﻲ ﺍﳌﻨﻈﻢ‪ ،‬ﺗﻨﺒـﺄ ﲟـﻮﺕ‬ ‫ﺍﻟﺴﻴﺪ ﺁ‪‬ﻢ‪ ،‬ﻟﻜﻦ ﻧﺒﻮﺀﺗﻪ ﺃﻳﻀﺎ ﱂ ﺗﺘﺤﻘﻖ ﰲ ﻣﻮﻋﺪﻫﺎ‪.‬‬ ‫ﺃﻗﻮﻝ‪ :‬ﻟﻘﺪ ﺳﺒﻖ ﺃﻥ ﺗﻜﻠﻤﺖ ﻋﻦ ﺍﳊﻮﺍﺭ ﻗﺒﻞ ﻗﻠﻴﻞ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺘﻤـﺴﻚ‬ ‫ﺖﰲ‬ ‫ﺑﺎﻟﺮﻓﺾ ﻭﺍﻹﻧﻜﺎﺭ ﺳﻨ ﹸﺔ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﳛﺒﻮﻥ ﺍﻟﺰﻭﺭ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺁ‪‬ﻢ ﱂ ﳝ ‪‬‬ ‫ﺍﳌﻴﻌﺎﺩ ﺑﻞ ﻣﺎﺕ ﺑﻌﺪﻩ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﲪﻖ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻟﺬﻳﻦ ﳛﺴﺒﻮﻧﻪ ﻫﻜﺬﺍ‪ ،‬ﺃﻓﻠﻢ ﻳﻜﻦ‬ ‫ﺐ ﺇﱃ ﺍﳊﻖ ﻓﺴ‪‬ﻴﻠﻘﻰ ﺑـﻪ ﰲ ﺍﳍﺎﻭﻳـﺔ‪٣‬؟ ﻭﺍﻵﻥ‬ ‫ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺷﺮﻁ ﺃﻥ ﺁ‪‬ﻢ ﺇﺫﺍ ﱂ ﻳﺘ ‪‬‬ ‫‪ 3‬ﺣﺎﺷﻴﺔ‪ :‬ﲝﻮﺯﺗﻨﺎ ﺩﻻﺋﻞ ﻗﻮﻳﺔ ﻋﻠﻰ ﺃﻥ ﻣﻮﺕ ﺁ‪‬ﻢ ﻫﺬﺍ‪ ،‬ﻟﻴﺲ ﻣﻮﺗﺎ ﻋﺎﺩﻳﺎ؛ ﺇﺫ ﻛﺎﻥ ﻋﻤﺮ‬ ‫ﺁ‪‬ﻢ ﳝﺎﺛﻞ ﻋﻤﺮﻱ ﺗﻘﺮﻳﺒﺎ‪ ،‬ﻭﺃﻧﺎ ﺃﻋﺎﱐ ﺃﻣﺮﺍﺿﺎ ﻛﺜﲑﺓ ﰲ ﻣﻌﻈﻢ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻛﻤﺎ ﺃﻋﺎﱐ ﻣﻦ‬ ‫ﺍﻟﺼﺪﺍﻉ ﻣﻨﺬ ﺛﻼﺛﲔ ﻋﺎﻣﺎ‪ ،‬ﺃﻣﺎ ﺁ‪‬ﻢ ﻓﻜﺎﻥ ﲰﻴﻨﺎ ﻛﺜﹶﻮ ٍﺭ ﺃﻟﻴﻒ ﺭ‪‬ﰊ ﺑﺎﻫﺘﻤﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺷﻐﻠﹸﻪ‬

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‫ﺍﻟﺸﺎﻏﻞ ﺗﻨﺎﻭﻝ ﺍﻷﻃﻌﻤﺔ ﺍﻟﺸﻬﻴﺔ ﻭﺍﻟﺮﺍﺋﻌﺔ ﻭﺷﺮﺏ ﺍﳋﻤﻮﺭ ﻟﻴ ﹶﻞ ‪‬ﺎﺭ‪ ،‬ﻓﻠﻴﺲ ﻣﻮﺗ‪‬ﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﻻ‬ ‫ﲢ ﱡﻘ ‪‬ﻖ ﻟﻠﻨﺒﻮﺀﺍﺕ ﺍﻟﱵ ﺻﺪﺭﺕ ﺿﺪﻩ ﺣﺼﺮﺍ‪.‬‬ ‫ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﱵ ﻛﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺃﻥ ﺗﺘﺤﻘﻖ ﰲ ﻣﻮﻋﺪﻫﺎ‪ ،‬ﻓﻘﺪ ﻛﺘﺒﻨﺎ ﻣﺮﺍﺭﺍ ﰲ‬ ‫ﺕ ﺍﻷﺧﺮﻯ ﺑﺄﻥ ﺍﻟﺬﻱ ﻳﺘﻮﺏ ﰲ ﺣﺎﻟﺔ ﺍﳋﻮﻑ ﰒ ﻳﺮﺗ ‪‬ﺪ ﺑﻌﺪ‬ ‫ﻛﺘﺎﺏ ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻨﺸﺮﺍ ِ‬ ‫ﺍﻟﻨﺠﺎﺓ‪ ،‬ﻓﻤﻦ ﺳﻨﺔ ﺍﷲ ﺍﻟﻘﺪﳝﺔ ﺃﻧﻪ ﻳﺒﻄﺶ ﺑﻪ ﺑﻌﺪ ﻣﻬﻠﺔ ﻗﺼﲑﺓ‪ ،‬ﺇﺫ ﻳﻘﻮﻝ ‪ِ :‬ﺇﻧ‪‬ﺎ‬ ‫ﺏ ﹶﻗﻠِﻴﻠﹰﺎ ِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﻋ‪‬ﺎِﺋﺪ‪‬ﻭ ﹶﻥ )ﺍﻟﺪﺧﺎﻥ‪ ،.(١٦ :‬ﺃﻱ ﺃﻧﻨﺎ ﻧﺆﺧﺮ ﺍﻟﻌﺬﺍﺏ ﳌﺪﺓ ﻗﺼﲑﺓ‬ ‫ﻛﹶﺎ ِﺷﻔﹸﻮﺍ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬ ‫ﺑﻌﺪ ﺍﻟﺮﺟﻮﻉ ﰒ ﻧﺒﻄﺶ ﺑﻜﻢ ﻷﻧﻜﻢ ﺳﺘﻌﻮﺩﻭﻥ ﺇﱃ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻫﻜﺬﺍ ﺣﺪﺙ‪.‬‬ ‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﳌﺴﻠﻤﲔ ﺃﻳﻀﺎ ﺃﻥ ﻳﺘﺬﻛﺮﻭﺍ ﺃﻥ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺣﲔ ﻳﺘﻀﺮﻉ‬ ‫ﻭﳜﺎﻑ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﺧﺮ ﻋﻨﻪ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻴﻤﻮﺕ ﻛﺎﻓﺮﺍ ﰲ ﻋﻠﻤﻪ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﳍﺬﺍ ﻓﻤﻦ ﻣﻌﺘﻘﺪﺍﺕ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﺇﺧﻼﻑ ﺍﷲ ﰲ ﻭﻋﻴﺪﻩ ﺃﻱ ﺇﻧﺰﺍﻝ ﺍﻟﻌﺬﺍﺏ ﺟﺎﺋﺰ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ‬ ‫ﳚﻮﺯ ﰲ ﺍﻟﺒﺸﺎﺭﺓ‪ ،‬ﻣﺜﻠﻤﺎ ﺣﺪﺙ ﰲ ﺍﻟﻮﻋﻴﺪ ﻟﻘﻮﻡ ﻳﻮﻧﺲ؛ ﺣﻴﺚ ﺃﹸﺧﺒِﺮﻭﺍ ﺑﻨـﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﻗﻄﻌﺎ‬ ‫ﰲ ﻳﻮﻡ ﻣﻌﲔ ﻭﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﻱ ﺷﺮﻁ‪ ،‬ﻟﻜﻨﻪ ﹸﺃﺧ‪‬ﺮ ﻋﻨﻬﻢ ﺍﻟﻌﺬﺍﺏ ﻟﻀﺮﺍﻋﺘﻬﻢ‪ .‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﻭﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻛﻼﳘﺎ ﻳﺘﻔﻘﺎﻥ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺃﺟ‪‬ﻞ ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﻓﺮﻋﻮﻥ ﻣﺮﺍﺭﺍ‬ ‫ﻟﻮﻋﺪﻩ ﺑﺄﻧﻪ ﺳﻴﺆﻣﻦ‪ ،‬ﻣﻊ ﻋﻠﻤﻪ ﺃﻧﻪ ﺳﻴﻤﻮﺕ ﻛﺎﻓﺮﺍ‪ .‬ﻫﻨﺎ ﻳﻨﺸﺄ ﺍﻟﺘﺴﺎﺅﻝ ﻣﺎ ﺍﻟﺴ ‪‬ﺮ ﺍﻟﺬﻱ ﻳﻜﻤﻦ‬ ‫ﰲ ﲣﻠﹼﻒ ﻭﻋﻴﺪ ﺍﻟﻌﺬﺍﺏ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﺇﺫ ﻫﺬﺍ ﺍﻟﺘﺨﻠﻒ ﺃﻳﻀﺎ ﻳﺘﺴﻢ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﻜﺬﺏ ﰲ ﺍﻟﻈﺎﻫﺮ‪.‬‬ ‫ﻭﺟﻮﺍﺏ ﺫﻟﻚ ﺃﻥ ﻋﻘﺎﺏ ﺃﺣﺪ ﻻ ﻳﻨﺪﺭﺝ ﰲ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﳌﺸﻴﺌﺔ ﺍﻟﺬﺍﺗﻴﺔ ﷲ ‪ ،‬ﻓﺎﻟﺼﻔﺎﺕ‬ ‫ﺍﻹﳍﻴﺔ‪ -‬ﺍﻟﱵ ﻫﻲ ﻣﻐﺰﻯ ﲨﻴﻊ ﺻﻔﺎﺗﻪ ‪ -‬ﺃﺭﺑﻌ ﹲﺔ‪ ،‬ﻭﻛﻠﱡﻬﺎ ﲢﺘﻮﻱ ﻋﻠﻰ ﺍﳉﻮﺩ ﻭﺍﻟﻜﺮﻡ‪ .‬ﺃﻋﲏ‬ ‫ﺻﻔﺎﺕ ﺍﷲ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻷﻭﱃ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‪ .‬ﺃﻱ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﺮﲪﻦ‪،‬‬ ‫ﻭﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬ ‫ﳋﻠﻖ ﺍﻟﺬﻱ ﲰﻲ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ‪،‬‬ ‫ﻭﰲ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺭﺑﻌﺔ ﻛﻠﻬﺎ ﺃﺭﺍﺩ ﺍﷲ ﺍﳋﲑ ﻟﻌﺒﺎﺩﻩ‪ .‬ﺃﻱ ﰲ ﺍ ﹶ‬ ‫ﻭﺗﻮﻓ ‪‬ﲑ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺍﺣﺔ ﺩﻭﻥ ﺍﺳﺘﺤﻘﺎﻕ ﻭﻫﻮ ﻣﺎ ﺳ‪‬ﻤﻲ ﺑﺎﻟﺮﲪﺎﻧﻴﺔ‪ ،‬ﻭﺗﺄﻣﲔ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲢﻔﻈﻪ‬ ‫ﻣﻦ ﺍﳊﺰﻥ ﻭﺍﳌﺼﻴﺒﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ‪ -‬ﺑﺴﺐ ﺗﻘﻮﺍﻩ ﻭﻭﺭﻋﻪ ﻭﺇﳝﺎﻧﻪ ‪ -‬ﻭﻫﻮ ﻣﺎ ﲰﻲ ﺑﺎﻟﺮﺣﻴﻤﻴﺔ‪،‬‬ ‫ﻭﺃﻥ ﻳﺮﺯﻗﻬﻢ ‪ -‬ﻧﺘﻴﺠﺔ ﺃﻋﻤﺎﳍﻢ ﺍﻟﺼﺎﳊﺔ ﻭﺍﳊﺴﻨﺎﺕ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﳌﻮﺍﺳﺎﺓ‬ ‫ﻟﺒﲏ ﺍﻟﺒﺸﺮ ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺘﻀﺤﻴﺔ ‪ -‬ﻣﻘﺎﻣﺎ ﺻﺎﳊﺎ ﺣﻴﺚ ﻳﻨﺎﻝ ﺍﻟﺴﺮﻭﺭ ﺍﻟﺪﺍﺋﻢ ﻭﺍﻟﺮﺍﺣﺔ‬ ‫ﻭﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﻫﻮ ﻣﺎ ﲰﻲ ﺑﺎﳉﺰﺍﺀ ﺍﳊﺴﻦ ﻣﻦ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻓﻠﻢ ﻳﺸﺄ ﺍﷲ ﰲ ﺃﻱ ﻣﻦ‬ ‫ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺴﻮ َﺀ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﳍﻢ ﺧﲑﺍ ﻭﺻﻼﺣﺎ ﳏﻀﺎ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﺬﻱ‬

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‫ﻓﻜﱢﺮﻭﺍ ﻣﻠﻴﺎ ﺑﺘﺄ ﱟﻥ ﻭﺑﻌﻴﻮﻥ ﺑﺎﺻﺮﺓ ﻭﲤ ‪‬ﻌﻨﻮﺍ؛ ﻛﻴﻒ ﺃﺛﺒﺖ ﺁ‪‬ﻢ ﺑﺄﻗﻮﺍﻟـﻪ ﻭﺍﻓﺘﺮﺍﺀﺍﺗـﻪ‬ ‫ﺍﻟﻜﺎﺫﺑﺔ ﻭﺃﻓﻌﺎﻟﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ ﺍﻟﻨﺎﲨﺔ ﻋﻦ ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﻘﻠﻖ‪ ،‬ﺑﺄﻥ ﻋﻈﻤـﺔ ﺍﻟﻨﺒـﻮﺀﺓ‬ ‫ﻑ ﺑﺴﻴﻂ ﰲ ﺍﳊﻘﻴﻘﺔ ﰲ ﻣﺪﺓ‬ ‫ﻭﺭﻋ‪‬ﺒﻬﺎ ﺃﺛﱠﺮ ﰲ ﻗﻠﺒﻪ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺃﻧﻪ ﱂ ﻳﻼﺯﻣ‪‬ﻪ ﺧﻮ ‪‬‬ ‫ﺖ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻪ ﻣﺮﺍﺭﺍ ﺗﻠﻚ ﺍﳌﺨﺎﻭﻑ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﺘـﺮﺍﺀﻯ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺑﻞ ﻗﺪ ﻣﺜﻠ ‪‬‬ ‫ﺱ ﳜﺎﻓﻮﻥ ﺑﺸﺪﺓ؟‬ ‫ﻋﺎﺩ ﹰﺓ – ﰲ ﻗﺎﻧﻮﻥ ﺍﻟﻔﻄﺮﺓ ‪ُ -‬ﻷﻧﺎ ٍ‬ ‫ﻓﻘﺪ ﺭﺃﻯ ﰲ ﺃﻣﺮﺗﺴﺮ ﻣﺜﻼ ﺛﻌﺒﺎﻧﺎ ﻛﺄﻧﻪ ﻳﻬﺎﲨﻪ ﺇﺷﺎﺭ ﹰﺓ ﻣﻨﺎ‪ .‬ﻭﺭﺃﻯ ﰲ ﻟﺪﻫﻴﺎﻧـﺔ‬ ‫ﻣﺴﻠﺤﲔ ﺑﺎﻟﺮﻣﺎﺡ ﻳﺮﻳﺪﻭﻥ ﻗﺘﻠﻪ‪ .‬ﺃﻣﺎ ﰲ ﻓﲑﻭﺯ ﺑﻮﺭ ﻓﻘﺪ ﺭﺃﻯ ﺃﺻﺤﺎﺏ ﺍﻟﺒﻨـﺎﺩﻕ‬ ‫ﺕ ﻣـﻦ ﻗِﺒـﻞ‬ ‫ﻛﺄ‪‬ﻢ ﻳﺮﻳﺪﻭﻥ ﺍﻹﺟﻬﺎﺯ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ ﻗﺪ ‪‬ﺩ‪‬ﺑﺮ ‪‬‬ ‫ﺇﻧﺴﺎﻥ‪ ،‬ﹶﻟﻘﺪﺭ ﺁ‪‬ﻢ ﻋﻠﻰ ﻗﺘﻞ ﺫﻟﻚ ﺍﻟﺜﻌﺒﺎﻥ ﻻ ﳏﺎﻟﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺜﻌﺒﺎﻥ ﻗﺪ ﺍﻧﻔﻠـﺖ‬ ‫ﻣﻦ ﻳﺪﻳﻪ‪ ،‬ﺃﱂ ﻳﻜﻦ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺃﻥ ﳝﺴﻚ ﺑﺄﺣﺪ ﺍﻟﺬﻳﻦ ﻫﺎﲨﻮﻩ ﰲ ﻟﺪﻫﻴﺎﻧﺔ‪ ،‬ﻭﻟـﻮ‬ ‫ﻛﺎﻧﻮﺍ ﻗﺪ ﺍﻧﻔﻠﺘﻮﺍ ﻣﻦ ﻳﺪﻩ‪ ،‬ﻟﻜﺎﻥ ﻳﻨﺒﻐﻲ ﰲ ﻛﻞ ﺣﺎﻝ ﺃﻥ ﳝﺴﻚ ﺑﺄﺣـﺪ ﺍﻟـﺬﻳﻦ‬ ‫ﻳﻨﺴﺤﺐ ﻣﻦ ﻇﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻭﻳﻐ‪‬ﻴﺮ ﻭﻳﺴﺘﺒﺪﻝ ﻃﺒﻌﻪ ﻧﺘﻴﺠﺔ ﺳﻴﺌﺎﺗﻪ ﻭﺍﻋﺘﺪﺍﺀﺍﺗﻪ ﺑﺎﻟﺴﻮﺀ‬ ‫ﻭﺍﻻﻋﺘﺪﺍﺀ‪ ،‬ﻓﻔﻲ ﺣﻘﻪ ﺗﺼﻄﺒﻎ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺑﺎﻟﺸﺮ ﺑﺪﻻ ﻣﻦ ﺍﳋﲑ‪ ،‬ﺣﻴﺚ ﺗﺘﺒﺪﻝ ﺇﺭﺍﺩﺓ‬ ‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﺑﺈﺭﺍﺩﺓ ﺍﻟﻔﻨﺎﺀ ﻭﺍﻹﻋﺪﺍﻡ‪ ،‬ﻭﺇﺭﺍﺩ ﹸﺓ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺗﻈﻬﺮ ﰲ ﺻﻮﺭﺓ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺴﺨﻂ‪ ،‬ﻭﺇﺭﺍﺩ ﹸﺓ‬ ‫ﺍﻟﺮﺣﻴﻤﻴﺔ ﺗﺜﻮﺭ ﰲ ﺻﻮﺭﺓ ﺍﻻﻧﺘﻘﺎﻡ ﻭﺍﻟﺒﻄﺶ‪ ،‬ﻭﺇﺭﺍﺩﺓ ﺟﺰﺍﺀ ﺍﳋﲑ ﺗﺘﺠﻠﻰ ﺑﻮﺟﻬﻬﺎ ﺍﳍﺎﺋﻞ ﰲ‬ ‫ﺻﻮﺭﺓ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪.‬‬ ‫ﻓﻬﺬﺍ ﺍﻟﺘﻐﲑ ﰲ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﻳﻈﻬﺮ ﻧﺘﻴﺠ ﹰﺔ ﻟﺘﻐﻴﲑ ﺍﻹﻧﺴﺎﻥ ﻭﺿ ‪‬ﻌﻪ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ؛ ﳌﺎ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻌﻘﻮﺑﺔ ﺃﻭ ﺍﻟﻮﻋﺪ ‪‬ﺎ ﻻ ﺗﻨﺪﺭﺟﺎﻥ ﰲ ﺻﻔﺎﺕ ﺍﷲ ‪ -‬ﺍﻟﱵ ﻫﻲ ﺃ ‪‬ﻡ ﺍﻟﺼﻔﺎﺕ‪ -‬ﻷﻧﻪ ﰲ ﺍﳊﻘﻴﻘﺔ‬ ‫ﺃﺭﺍﺩ ﺍﳋﲑ ﻓﻘﻂ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻓﻼ ﻳﻌ ‪‬ﺪ ﻭﻋﻴﺪ ﺍﷲ ﻗﺮﺍﺭﺍ ﺣﺎﲰﺎ ﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﺣﻴ‪‬ﺎ ﻭﻗﺎﺩﺭﺍ ﻋﻠﻰ‬ ‫ﺗﻐﻴﲑﻩ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺇﺧﻼﻓﻪ ﻻ ﻳﻌ ‪‬ﺪ ﻛﺬﺑﺎ ﺃﻭ ﻧﻘﻀﺎ ﻟﻠﻌﻬﺪ‪ .‬ﻭﻟﻴﻜﻦ ﻣﻌﻠﻮﻣﺎ ﺃﻥ ﺍﻟﻮﻋﻴﺪ ﻳﺘﻀﻤﻦ‬ ‫ﺷﺮﻭﻃﺎ ﺧﻔﻴﺔ ﰲ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻈﺎﻫﺮ ﺧﺎﻟﻴﺎ ﻣﻦ ﺃﻱ ﺷﺮﻁ‪ ،‬ﺇﻻ ﺃﻥ ﻳﺼ ‪‬ﺮﺡ‬ ‫ﺍﻹﳍﺎﻡ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺃﻱ ﺷﺮﻁ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺍﺭ ﺣﺎﲰﺎ ﻭ‪‬ﻳﺼﺒﺢ ﺍﻟﻘﻀﺎﺀ ﻣﱪﻣﺎ‪.‬‬ ‫ﺕ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ‪ -‬ﹶﻟﺠﻠﻴﻠ ﹸﺔ ﺍﻟﺸﺄﻥ‬ ‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻹﳍﻴﺔ ‪ -‬ﺍﻟﱵ ﺃﹸﺿﻤﺮ ‪‬‬ ‫ﻭﺟﺪﻳﺮﹲﺓ ﺑﺎﻟﺘﻌﻈﻴﻢ‪ ،‬ﻓﺘﺪﺑﺮ‪ .‬ﻣﻨﻪ‬

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‫ﻫﺎﲨﻮﻩ ‪-‬ﺭﻏﻢ ﺍﳊﺮﺍﺳﺔ ﺍﳌﺸﺪﺩﺓ‪ -‬ﰲ ﻣﻨـﺰﻝ ﺻﻬﺮﻩ ﰲ ﻣﺪﻳﻨﺔ ﻓﲑﻭﺯ ﺑﻮﺭ‪ .‬ﺃﻓـﻼ‬ ‫ﻳﺜﲑ ﺍﻟﺘﻌﺠﺐ ﺃﻥ ﻳﺘﻌ ‪‬ﺮﺽ ﺷﻴﺦ ﳏﻨﻚ ﻣﺜﻞ ﺁ‪‬ﻢ ﻟﺜﻼﺙ ﻫﺠﻤﺎﺕ ﺑﺴﺒﺐ ﺍﻟﻌـﺪﺍﺀ‬ ‫ﺍﻟﺪﻳﲏ ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻣﺴﺎﻙ ﺃﺣﺪ ﺍﳌﻬﺎﲨﲔ‪ ،‬ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﺧﺒﺎﺭ ﺃﻱ‬ ‫ﺠﻞ ﺃﻳ‪‬ﺎ ﻣﻨﻬﺎ ﰲ ﻣﺮﻛﺰ ﺍﻟﺸﺮﻃﺔ‪ ،‬ﻭﻻ ﻳﺮﻓـﻊ‬ ‫ﻣﺴﻴﺤﻲ ﻋﻦ ﻫﺬﻩ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﻻ ﻳﺴ ‪‬‬ ‫ﻱ ﺗﻌ ‪‬ﻬ ٍﺪ ﻣﻨﺎ ﺑﻌﺪﻡ ﺍﻟﻘﻴﺎﻡ ﺑﺘـﺼﺮﻑ‬ ‫ﻗﻀﻴﺔ ﰲ ﺍﶈﻜﻤﺔ‪ ،‬ﻭﻻ ﻳﺴﺘﺼﺪﺭ ﻣﻦ ﺍﶈﻜﻤﺔ ﺃ ‪‬‬ ‫ﳑﺎﺛﻞ ﻣﺴﺘﻘﺒﻼ‪ ،‬ﻭﺃﳉﻢ ﻟﺴﺎﻧﻪ ‪‬ﺎﺋﻴﺎ؟ ﺃﻓﺄﻧﺖ ﺇﻧﺴﺎﻥ ﺃﻡ ﺣﻴﻮﺍﻥ ﺇﺫ ﱂ ﺗﻔﻬﻢ ﺍﻷﻣـﺮ‬ ‫ﺍﻟﺒﺪﻫﻲ ﺃﻥ ﺁ‪‬ﻢ ﺍﻟﺬﻱ – ﻛﺎﻥ ﻳﺘﺒﻮ‪‬ﺃ ﻣﻨﺼﺐ ﺍﳌﺴﺎﻋﺪ ﺍﻹﺿﺎﰲ ﻟﻠﻤﻔﻮﺽ ﺳﺎﺑﻘﺎ ‪-‬‬ ‫ﻗﺪ ﺗﻌ ‪‬ﺮﺽ ﳍﺬﻩ ﺍﳍﺠﻤﺎﺕ ﺍﳋﻄﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ ﺑﻞ ﲤﺖ ﺍﶈﺎﻭﻟﺔ ﻟـﺪﺱ‬ ‫ﺍﻟﺴﻢ ﻟﻪ ﺃﻳﻀﺎ ﲝﺴﺐ ﻗﻮﻟﻜﻢ؛ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻘﺎﻭﻡ ﺧﺼ ‪‬ﻤﻪ ﺍﻟﺴﻔﺎﻙ ﻋﻦ ﻃﺮﻳـﻖ‬ ‫ﺍﶈﻜﻤﺔ؟ ﻓﻬﻞ ﻛﺎﻥ ﻣﻨﺎﺳﺒﺎ ﺍﻟﺼﻔ ‪‬ﺢ ﻋﻦ ﻫﺆﻻﺀ ﺍﳋﺒﺜﺎﺀ ﺍﻷﺷﺮﺍﺭ ﺍﻷﳒـﺎﺱ ﺍﻟـﺬﻳﻦ‬ ‫ﺣﺎﻭﻟﻮﺍ ﺩﺱ ﺍﻟﺴﻢ ﻟﻪ ﻭﺷ‪‬ﻨﻮﺍ ﻋﻠﻴﻪ ﺛﻼﺙ ﻫﺠﻤﺎﺕ ﺷﺮﺳﺔ ﻛﻘﻄﺎﻉ ﺍﻟﻄﺮﻕ؟ ﻟﻌﻨـﺔ‬ ‫ﺍﷲ ﻋﻠﻰ ﻣ‪‬ﻦ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺜﻌﺒﺎﻥ ﻭﺧﻄﻂ ﻟﺘﺴﻤﻴﻤﻪ ﻭﺃﺭﺳـﻞ ﺍﻟﺮﻛﺒـﺎﻥ ﻭﺍﳌـﺸﺎﺓ‬ ‫ﺍﳌﺴﻠﺤﲔ ﺑﺎﻟﺒﻨﺎﺩﻕ ﻭﺍﻟﺴﻴﻮﻑ ﻭﺍﻟﺮﻣﺎﺡ ﺇﱃ ﻣﻨـﺰﻝ ﺁ‪‬ﻢ ﰲ ﻣﺪﻳﻨﺔ ﻟﺪﻫﻴﺎﻧﺔ ﻭﻓﲑﻭﺯ‬ ‫ﻒ ﻟﻌﻨﺔ ﻋﻠﻰ ﺍﻟﺬﻱ ﺃﻗـﺪﻡ‬ ‫ﺑﻮﺭ ﻟﻴﻐﺘﺎﻟﻮﻩ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻴﺲ ﺻﺤﻴﺤﺎ‪ ،‬ﻓﺄﻟ ‪‬‬ ‫ﺴﺞ ﻫﺬﻩ ﺍﳌﻜﻴـﺪﺓ ﻹﺧﻔـﺎﺀ ﺍﳊـﻖ‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺀ ﺍﻷﺟﻮﻑ ﻋﺪﱘ ﺍﻷﺻﻞ ﻭﻧ ‪‬‬ ‫ﻭﺍﻟﺘﺴﺘ‪‬ﺮ ﻋﻠﻰ ﺧﻮﻓﻪ‪.‬‬ ‫ﻭﰲ ﺿﻮﺀ ﻫﺬﻩ ﺍﻻﻓﺘﺮﺍﺀﺍﺕ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ﺑﺄﻡ ﺃﻋﻴﻨﻨﺎ؛ ﻧﺘﻮﺻﻞ ﺇﱃ ﻳﻘﲔ ﺑﺄﻥ ﻫـﺬﻩ‬ ‫ﺍﻷﻣﺔ ﺍﳌﺴﻴﺤﻴﺔ ﻗﺪ ﺃﳒﺒﺖ ﻭﻗﺤﲔ ﻭﺃﺷﺮﺍﺭﺍ‪ ،‬ﻓﻬﻢ ﻳﻈﻬﺮﻭﻥ ﰲ ﺟﻠﻮﺩ ﺍﻟﺸﻴﺎﻩ ﻟﻜﻨﻬﻢ‬ ‫ﰲ ﺍﳊﻘﻴﻘﺔ ﺫﺋﺎﺏ ﻣﻔﺘﺮﺳﺔ‪ ،‬ﻭﺃ‪‬ﻢ ﻳﻜﺬﺑﻮﻥ ﻛﺬﺑﺎﺕ ﻧﺎﲨﺔ ﻋـﻦ ﺳـﻮﺀ ﺍﻟﻔﻄـﺮﺓ‬ ‫ﻭﺍﻟﻮﻗﺎﺣﺔ‪ ،‬ﻭﻳﻔﺘﺮﻭﻥ ﺍﻓﺘﺮﺍﺀﺍﺕ ﻻ ﺃﺻﻞ ﳍﺎ ﰲ ﺍﳊﻘﻴﻘﺔ‪.‬‬ ‫ﻭﺳﻮﺍﺀ ﺃﺍﻋﺘﺮﻑ ﺑﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺃﻡ ﻻ‪ ،‬ﻏﲑ ﺃﻥ ﺍﳌﻨﺼﻔﲔ ﳝﻜـﻦ ﺃﻥ ﻳـﺪﺭﻛﻮﺍ‬ ‫ﺑﺴﻬﻮﻟﺔ ﳌﺎﺫﺍ ﳉﺄ ﺁ‪‬ﻢ ﺇﱃ ﻫﺬﻩ ﺍﻻﻓﺘﺮﺍﺀﺍﺕ ﺍﻟﺴﺨﻴﻔﺔ‪ ،‬ﻭﻷﻱ ﺳﺒﺐ ﺃﻓﺼ ‪‬ﺢ ﻋﻦ ﻫﺬﻩ‬ ‫ﺍﻷﻣﻮﺭ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﳌﺎﺫﺍ ﺍﻟﺘﺰﻡ ﺍﻟﺼﻤﺖ ﻛﺎﳌﻴﺖ ﰲ ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ! ﻣﻊ ﺃﻧـﻪ‬

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‫ﻛﺎﻥ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﻀﺢ ﺍﻟﻌﺪﻭ ﰲ ﺗﺼﺮﻓﺎﺗﻪ ﺍﻹﺟﺮﺍﻣﻴﺔ ﻭﻳﻨﺸﺮﻫﺎ ﻋﻨﺪ ﺍﺭﺗﻜـﺎﺏ‬ ‫ﺍﳉﺮﳝﺔ ﻣﻦ ﺍﻟﻌﺪﻭ‪.‬‬ ‫ﻭﺇﳕﺎ ﺳﺒﺐ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺀ ﺃﻥ ﺁ‪‬ﻢ ﻛﺎﻥ ﻗﺪ ﺃﻇﻬﺮ ﻟﻠﻌﺎﱂ ﺑﻜﻤﺎﻝ ﺍﻟﻔﺰﻉ ﻭﺍﻟـﺬﻋﺮ‬ ‫ﰲ ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ ﺃﻧﻪ ﺗﻮﺟﺲ ﺧﻴﻔ ﹰﺔ ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ ﻭﺯﺍﻟﺖ ﺳﻜﻴﻨﺔ ﻗﻠﺒﻪ ﻭﺭﺍﺣ‪‬ﺘﻪ‪ ،‬ﺇﺫ‬ ‫ﻛﺎﻥ ﺍﻟﺒﻜﺎﺀ ﻳﻼﺯﻣﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﺳﺎﺭﻳﺮ ﻭﺟﻬﻪ ﺗﻌﺒ‪‬ﺮ ﲜﻼﺀ ﻋﻤـﺎ ﳚـﻴﺶ ﰲ ﻗﻠﺒـﻪ‬ ‫ﺍﳋﺎﺋﻒ‪ ،‬ﻭﱂ ‪‬ﻳﻜﺴﺒ‪‬ﻪ ﺇﳝﺎ‪‬ﻧﻪ ﺑﻌﺒﺎﺩﺓ ﺍﳌﻴﺖ ﻟﻪ ﻗﻮ ﹰﺓ ﻭﻻ ﺍﺳﺘﻘﺎﻣﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺧﻮﻓﻪ ﻣﻦ‬ ‫ﺍﻟﺼﺪﻕ ﻗﺪ ﺩﺍﺱ ﺃﻓﻜﺎﺭﻩ ﺍﻟﻨﺠﺴﺔ ﲢﺖ ﻗﺪﻣ‪‬ﻴﻪ‪ ،‬ﻓﺎﳋﻮﻑ ﺍﻟﺬﻱ ﺃﺛﺒﺘ‪‬ـﻪ ﺑﺎﺿـﻄﺮﺍﺑﻪ‬ ‫ﺍﻟﺸﺪﻳﺪ ﻛﺎﻥ ﻻ ﺑﺪ ﺃﻥ ﻳﺆﻭ‪‬ﻟﻪ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﳌﻴﻌﺎﺩ ﻭﻳﱪﺭﻩ ﺃﻣﺎﻡ ﻗﻮﻣﻪ‪ ،‬ﻟﺌﻼ ﻳـﺬﻫﺐ‬ ‫ﻭ ‪‬ﻫ ﹸﻞ ﺃﺣﺪ ﺇﱃ ﺃﻧﻪ ﺧﺎﻑ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﺨﻠﻖ ﺍﻟﻌﺬﺭ ﻟﺬﻟﻚ ﺍﳋﻮﻑ ﺑﺄﻧـﻪ ﺗﻌـﺮﺽ‬ ‫ﻟﺜﻼﺙ ﻫﺠﻤﺎﺕ ﻭﳏﺎﻭﻟﺔ ﺍﻟﺘﺴﻤﻴﻢ‪ ،‬ﻟﻴﻘﻮﻝ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ﺃﻥ ﺁ‪‬ﻢ ﺍﳌﺴﻜﲔ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻗﺪ ﺗﻌﺮﺽ ﳌﺜﻞ ﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ ﺍﻟﺸﺪﻳﺪﺓ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﳋﻮﻑ‬ ‫ﻭﺍﻟﻔﺰﻉ‪.‬‬ ‫ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻗﻮﻟﻪ ﻫﺬﺍ ﻋﺬﺭﺍ ﻣﻨﻪ‪ ،‬ﻭﻛﻨﺎ ﻗﺪ ﺃﻃﻠﻘﻨﺎ ﻟﻪ ﺛﻌﺒﺎﻧﺎ ﻣﺮﻭ‪‬ﺿﺎ ﻓﻌـﻼ‪ ،‬ﺃﻭ‬ ‫ﻛﺎﻥ ﺭﻛﺒﺎﻧﻨﺎ ﻭ ‪‬ﻣﺸﺎﺗﻨﺎ ﻗﺪ ﺩﺧﻠﻮﺍ ﻣﻨـﺰﻟﻪ ﻻﻏﺘﻴﺎﻟﻪ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﳏﺎﻭﻟﺔ ﻣﻨـﺎ‬ ‫ﻟﺘﺴﻤﻴﻤﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺃﻣﺎﻣﻪ ﻓﺮﺻﺔ ﺳﺎﳓﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﻔﻀﺢ ﺃﻣﺮ ﻧﺒﻮﺀﺗﻨﺎ ﻭﳝـﺴﻚ‬ ‫ﺍﳌﻬﺎﲨﲔ ﻭﻳ‪‬ﺜﺒﺖ ﺃﻥ ﺍﳍﺠﻮﻡ ﻗﺪ ﺣﺼﻞ‪ ،‬ﻭﺃﻥ ﻳﺴﺠﻞ ﻋﻠﻰ ﺍﻷﻗﻞ ﺍﻟﻘﻀﻴﺔ ﰲ ﻣﺮﻛﺰ‬ ‫ﺷﺮﻃﺔ ﰲ ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﺃﻭ ﻳﺬﻛﺮﻫﺎ ﻋﻨﺪ ﺃﺣﺪ ﺍﳌـﺴﺆﻭﻟﲔ‪ ،‬ﺃﻭ ﻳﻨـﺸﺮ ﺍﳋـﱪ ﰲ‬ ‫ﺍﳉﺮﺍﺋﺪ‪ .‬ﺃﻓﻠﻢ ﻳﻜﻦ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻭﻭﺍﺟﺒﺎ ﻋﻠﻴﻪ ﺃﻻ ﻳﺼﱪ ﻋﻠﻰ ﺗﺼﺮﻓﺎﺕ ﻇﺎ ٍﱂ ﺁﹶﻟﻤ‪‬ﻪ‬ ‫ﻭﻣﻸ ﻗﻠﺒﻪ ﺣﺰﻧﺎ ﺑﻨﺸﺮ ﻧﺒﻮﺀﺓ ﻛﺎﺫﺑﺔ ﺃﻭﻻﹰ‪ ،‬ﰒ ﺳﻌﻰ ﺟﺎﻫﺪﺍ ﻟﺘـﺴﻤﻴﻤﻪ‪ ،‬ﰒ ﺣـﺎﻭﻝ‬ ‫ﺍﻏﺘﻴﺎﻟﻪ ﺑﺜﻼﺙ ﻫﺠﻤﺎﺕ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻴﻪ ﻟﻴﺪﻟﻞ ﲟﻮﺗﻪ ﻋﻠﻰ ﺑﻄﻼﻥ ﺩﻳﻨﻪ؟ ﺃﱂ ﻳﻜﻦ ﻣﻦ‬ ‫ﺍﻟﻀﺮﻭﺭﻱ ﺃﻻ ﻳﺴﻜﺖ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻋﻠﻰ ﻣﻈﺎﱂ ﻫﺬﺍ ﺍﻟﻈﺎﱂ؟ ﻛﻼ! ﺑﻞ‬ ‫ﻛﺎﻥ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﳝﻨﻊ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻔﺴﺪ ﲪﺎﻳ ﹰﺔ ﻟﺪﻳﻨﻪ‪.‬‬

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‫ﻟﻘﺪ ﻣﺎﺭﺱ ﺍﻟﺼﺤﻔﻴﻮﻥ ﺍﻟﻀﻐﻂ ﻋﻠﻰ ﺁ‪‬ﻢ ﻣﻦ ﻛﻞ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﺍﻋﺘﱪﻭﺍ ﺃﻧﻪ ﺳﻴﻜﻮﻥ‬ ‫ﳏﺴﻨﺎ ﺇﱃ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺍﺳﺘﺼﺪﺭ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻔﺴﺪ ﻋﻦ ﻃﺮﻳﻖ ﺍﶈﻜﻤﺔ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺁ‪‬ﻢ ﻫﻠﻚ ﻗﺒﻞ ﻣﻮﺗﻪ‪ ،‬ﻭﺇﻥﱠ ﻳ ‪‬ﺪ ﺻﺪ‪‬ﻗﻨﺎ ﺍﳋﻔﻴﺔ ﺧﻨﻘﺘ‪‬ﻪ ﻭﻛﺄﻧﻪ ﺩﺧﻞ ﺍﻟﻘﱪ ﺣﻴﺎ‪.‬‬ ‫ﻟﻴﺲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﺃﻋﻤﻰ‪ ،‬ﻓﻜﻞ ﻣﻨﺼﻒ ﳝﻜﻦ ﺃﻥ ﻳﻔﻜﺮ ﺃﻥ ﹶﺃﺳﻬﻢ ﺍﻟ‪‬ﺘﻬﻢ ﺍﻟﺒﺎﻃﻠـﺔ‬ ‫ﺍﻟﱵ ﺃﻃﻠﻘﻬﺎ ﻋﻠ ‪‬ﻲ ﻗﺪ ﺃﺻﺎﺑﺘ‪‬ﻪ ﻫﻮ ﻟﻌﺪﻡ ﲤﻜﻨﻪ ﻣﻦ ﺇﺛﺒﺎ‪‬ﺎ‪ ،‬ﻭﺃﺩﺭﻙ ﺍﻟﻌﺎﻗﻠﻮﻥ ﻣﻦ ﻫﺬﻩ‬ ‫ﺍﻟﺘﻬﻢ ﻭﺍﻻﻓﺘﺮﺍﺀﺍﺕ ﺃﻥ ﻭﺭﺍﺀ ﺍﻷ ﹶﻛﻤ‪‬ﺔ ﻣﺎ ﻭﺭﺍﺀﻫﺎ‪.‬‬ ‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺃﻻ ﻳﺆﻛﺪ ﻋﺪ ‪‬ﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺗﻘﺪﱘ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﻘﺪﻣﻬﺎ‪،‬‬ ‫ﻒ ﺃﻳﻀﺎ ‪‬ﺮﺩ ﺇﺧﻔﺎﺀ ﺍﳊﻖ‪ ،‬ﺑﺄﻧﻪ ﻓ ِﺰﻉ ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ ﻭﺍﺳﺘﻔﺎﺩ‬ ‫ﺑﻞ ﻭﺭﻓﻀﻪ ﺍﳊ ﹾﻠ ‪‬‬ ‫ﻣﻦ ﺍﻟﺸﺮﻁ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻹﳍﺎﻣﻴﺔ؟‬ ‫ﻗﻮﻟﻪ‪ :‬ﻗﺪ ﺍﺭﺗ ‪‬ﺪ ﺃﺗﺒﺎﻉ ﺍﻟﻘﺎﺩﻳﺎﱐ ﻋﻨﻪ ﺑﺴﺒﺐ ﻋﺪﻡ ﲢﻘﻖ ﺍﻟﻨﺒﻮﺀﺓ‪.‬‬ ‫ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻛﺬﺏ "ﻣﻴﺎﻥ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ" ﻫﺬﺍ‪ ،‬ﻟﻴﺲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﺪﻋﺎﺓ ﻟﻸﺳﻒ‪،‬‬ ‫ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﺳﻼﻓﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻗﺪ ﺍﺧﺘﻠﻘﻮﺍ ﻋﺪﺓ ﺃﻧﺎﺟﻴﻞ ﻛﺎﺫﺑﺔ ﻻﲣﺎﺫ ﺍﳌﻴﺖ ﺇﳍﺎ‪،‬‬ ‫ﻓﻘﺪ ﻭﺭﺙ ﺍﻟﻜﺬﺏ ﻣﻦ ﺃﺳﻼﻓﻪ‪.‬‬ ‫ﱯ ﺃﻭ ﺍﺛﻨﲔ ﻋﻠﻰ‬ ‫ﻭﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻳﻘﺼﺪ ﻣﻦ ﺍﻻﺭﺗﺪﺍﺩ ﺍﻧﺸﻘﺎﻕ ﻏ ‪‬‬ ‫ﺴﻮ ِﻋﻜﻢ‪ ،‬ﻷﻥ ﻳﻬﻮﺫﺍ‬ ‫ﺳﺒﻴﻞ ﺍﻟﻨﺪﺭﺓ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﻳ ِﺮﺩ ﻗﺒﻞ ﺃﻱ ﻭﺍﺣﺪ ﻋﻠﻰ ‪‬ﻳ ‪‬‬ ‫ﺍﻹﺳﺨﺮﻳﻮﻃﻲ ﻛﺎﻥ ﻗﺪ ﺍﻧﺸﻖ ﻋﻨﻪ ﺑﺈﻋﻼﻥ ﺻـﺎﺭﺥ‪ ،‬ﻭﱂ ﻳﻜﺘـﻒ ﺑﺎﻻﻧـﺸﻘﺎﻕ‬ ‫ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻗﺪ ﺃﺳﺎﺀ ﺑﻪ ﺍﻟﻈﻦ ﻛﺜﲑﺍ ﻭﻗﺮ‪‬ﺭ ﺃﻥ ﺍﳋﲑ ﰲ ﻫﻼﻙ ﻫﺬﺍ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﺮﺿﻲ‬ ‫ﺑﺘﺴﻠﻴﻤﻪ ﻣﻘﺎﺑﻞ ﺛﻼﺛﲔ ﻗﻄﻌﺔ ﻧﻘﺪﻳﺔ‪ ،‬ﻓﺼ ‪‬ﺮﺡ ﺑﻌﻤﻠﻪ ﻫﺬﺍ؛ ﺃﻥ ﻫﺬﺍ ﺍﳌﺒﻠـﻎ ﺍﻟﺰﻫﻴـﺪ‬ ‫ﺃﻓﻀﻞ ﻣﻦ ‪‬ﻳﺴ‪‬ﻮﻋﻜﻢ ﺑﻜﺜﲑ‪.‬‬ ‫ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻳﺴﻮﻉ ﻛﺎﻥ ﻗﺪ ﺗﻨﺒﺄ ﺑﺄﻧﻪ ﺟﺎﺀ ﻹﻗﺎﻣﺔ ﻋﺮﺵ ﺩﺍﻭﺩ‪ ،‬ﻓﺄﺭﺍﺩ ﺃﻥ ﳚﺬﺏ‬ ‫ﺇﻟﻴﻪ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻗﺎﻝ ﳍﻢ‪ :‬ﺍﻧﻈﺮﻭﺍ ﻗﺪ ﺟﺌﺖ ﻷﻗﻴﻢ ﻣﻠﻜﻜﻢ ﻣﺮﺓ ﺃﺧـﺮﻯ ﰲ ﺍﻟﻌـﺎﱂ‪،‬‬ ‫ﻭﻳﻮﺷﻚ ﺃﻥ ﺗﺘﺤﺮﺭﻭﺍ ﻣﻦ ﺍﳊﻜﻮﻣﺔ ﺍﻟﺮﻭﻣﻴﺔ‪ .‬ﻟﻜﻦ ﺫﻟﻚ ﱂ ﻳﺘﺤﻘﻖ‪ ،‬ﺑﻞ ﻗﺪ ﺃﺻﻴﺐ‬ ‫ﲟﻨﺘﻬﻰ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ‪ ،‬ﺣﻴﺚ ﺑ‪‬ﺼﻖ ﰲ ﻭﺟﻬﻪ‪ ،‬ﻭﺟ‪‬ﻠﺪ ﺟﺴﺪﻩ ﻛﻤﺎ ﻳ‪‬ﺠﻠـﺪ ﻋـﺎﺩ ﹰﺓ‬ ‫ﺟﺴﺪ ﺍ‪‬ﺮﻣﲔ ﻭ ‪‬ﻭﺿﻊ ﰲ ﺍﻟﺰﻧﺰﺍﻧﺔ‪ ،‬ﻓﺄﺩﺭﻙ ﺟﻴﺪﺍ ﻳﻬﻮﺫﺍ ﻭﻛﺜﲑﻭﻥ ﻣﺜﻠﻪ ﺃﻥ ﻧﺒـﻮﺀﺓ‬

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‫ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺑﻄﻠﺖ ﲤﺎﻣﺎ‪ ،‬ﻟﺬﺍ ﻓﻬﻮ ﻟﻴﺲ ﻣﺒﻌﻮﺛﺎ ﻣﻦ ﺍﷲ؛ ﻓﻠﻢ ﻳﺮﻳﺪﻭﺍ ﺍﻟﺘﻌﺎﻳﺶ ﻣﻌﻪ‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﺃﻓﺌﺪ‪‬ﻢ ﻛﺴﲑ ﹰﺓ ﺳﻠﻔﺎ‪ ،‬ﻷﻥ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻧﺒﻮﺀﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ‬ ‫ﻋﻦ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﱂ ﺗﺘﺤﻘﻖ ﰲ ﻳﺴﻮﻉ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﻋﺪﻡ ﻧﺰﻭﻝ ﺇﻳﻠﻴﺎ ﻗﺒﻠـﻪ ﻣـﻦ‬ ‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺇﺫ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﻨـﺰﻝ ﻗﺒﻠﻪ‪.‬‬ ‫ﰒ ﻗﺪ ﺗﻀﺎﻳﻖ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻧﻪ ﱂ ﺗﺘﺤﻘﻖ ﻓﻴﻪ ﻧﺒﻮﺀﺓ ﺍﺳﺘﻌﺎﺩﺓ ﻋـﺮﺵ ﺩﺍﻭﺩ ﺍﻟـﱵ‬ ‫ﻛﺎﻧﺖ ﻋﻼﻣﺔ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻋﻠﻦ ﺃﻧﻪ ﺟﺎﺀ ﻻﺳـﺘﻌﺎﺩﺓ‬ ‫ﻋﺮﺵ ﺩﺍﻭﺩ ﲝﺴﺐ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﺑﻞ ﻗﺪ ﺃﺑﺪﻯ ﺭﻏﺒﺔ ﰲ ﺃﻥ ﻳـﺴﻤﻴﻪ‬ ‫ﺍﻟﻨﺎﺱ ﺃﻣﲑﺍ‪ ،‬ﻟﻜﻨﻪ ﻣﻦ ﺳﻮﺀ ﺣﻈﻪ ﱂ ﻳﺴﺘﻄﻊ ﺍﺳﺘﻌﺎﺩﺓ ﻋـﺮﺵ ﺩﺍﻭﺩ‪ ،‬ﻭﱂ ﻳﻈﻬـﺮ‬ ‫ﻕ ﺇﻋﻼﻧﻪ‪ .‬ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻛﺎﻥ ﻣﻦ ﻳﺴﻮﻉ ﺍﶈﺘﺮﻡ ﺑﺪﺍﻓﻊ ﺍﻟﻔﻀﻮﻝ ﺃﻭ‬ ‫ﺻﺪ ‪‬‬ ‫ﺍﻟﺪﻫﺎﺀ ﻭﺍﳋﺪﺍﻉ‪ ،‬ﺣﻴﺚ ﻃﻤ‪‬ﻊ ﺍﻟﻴﻬﻮﺩ ﰲ ﻋﺮﺵ ﺩﺍﻭﺩ ﻟﻜﻲ ﻳﺘﻤﻜﻦ ﻣـﻦ ﻓـﺮﺽ‬ ‫ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻬﻢ ﻓ‪‬ﻴﻜﺴﺐ ﺭﺿﺎﻫﻢ‪ ،‬ﻭﻛﺎﻥ ﳚﺪﺭ ﺑﻪ ﺃﻥ ﳛﻤﻲ ﻟﺴﺎﻧﻪ ﻣﻦ ﻣﺜﻞ ﻫـﺬﺍ‬ ‫ﺍﻟﺴﺨﻒ ﻭﺍﻻﺩﻋﺎﺀﺍﺕ ﺍﻟﺴﺨﻴﻔﺔ‪ ،‬ﻭﻳﺘﻤﺴﻚ ﺑﺪﻋﻮﺍﻩ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ ﻣﻠﻜﻮﺗـﻪ ﻟـﻴﺲ‬ ‫ﺩﻧﻴﻮﻳﺎ‪ .‬ﻟﻜﻨﻪ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﺼﱪ ﺑﺴﺒﺐ ﺃﻫﻮﺍﺀ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﺤﲔ ﺭﺃﻯ ﺃﻥ ﻣﻮﻗﻔﻪ ﺍﻷﻭﻝ‬ ‫ﱂ ﻳﻨﺠ ‪‬ﺢ‪ ،‬ﺍﲣﺬ ﺧﻄﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺣﲔ ﺃﻟﻘﻲ ﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ ﺑﺘﻬﻤﺔ ﺍﻟﺜﻮﺭﺓ ﻭﺍﻟﺘﻤﺮﺩ‪ ،‬ﻋﺎﺩ‬ ‫ﺇﱃ ﺍﳌﻮﻗﻒ ﺍﻷﻭﻝ ﻧﻔﺴﻪ ﻟﻴﺴﻠﻢ ﻣﻦ ﺍ‪‬ﺎﻡ ﺍﻟﺘﻤﺮﺩ‪ .‬ﻓﺎﻟﻠﺠﻮﺀ ﺇﱃ ﺍﳌﻜﺮ ﻭﺍﳋﺪﺍﻉ ﻣﻊ‬ ‫ﲑ ﻟﻠﻌﺠﺐ!‬ ‫ﺍﺩ‪‬ﻋﺎﺀ ﺍﻷﻟﻮﻫﻴﺔ‪ ،‬ﳌﺜ ‪‬‬ ‫ﺻﻒ‬ ‫ﻭﳚﺪﺭ ﺑﺎﳌﻼﺣﻈﺔ ﺃ ﹼﻥ ﺭﺃﻳ‪‬ﻨﺎ ﻫﺬﺍ ﻫﻮ ﻋﻦ ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﺍﺩ‪‬ﻋﻰ ﺍﻷﻟﻮﻫﻴﺔ ﻭﻭ ‪‬‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﺑﺎﻟﺴﺎﺭﻗﲔ ﻭﺍﻟﻠﺼﻮﺹ‪ ،‬ﻭﱂ ﻳﻘﻞ ﻋﻦ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﻏﲑ ﻗﻮﻟﻪ‪:‬‬ ‫ﺳﻴﺄﰐ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻜﺎﺫﺑﻮﻥ ﺑﻌﺪﻩ‪ .‬ﻓ ِﺬ ﹾﻛ ‪‬ﺮ ﻳﺴﻮﻉ ﺍﳌﺘﺼﻒ ‪‬ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﺧﻼﻕ‪،‬‬ ‫ﻏﲑ ﻭﺍﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﻗﻮﻟﻪ‪ :‬ﻛﻞ ﻣﺴﻠﻢ ﻧﺒﻴﻞ ﺳﻴﺼﺎﺏ ﲝﺰﻥ ﻛﺒﲑ ﻋﻨﺪ ﲰﺎﻉ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﻌﺎﺭﺿـﻲ‬ ‫ﺁ‪‬ﻢ ﺍﳌﺴﻠﻤﲔ ﻗﺎﻣﻮﺍ ﺑﺘﺼﺮﻓﺎﺕ ﳘﺠﻴﺔ ﻟﻘﺘﻠﻪ؛ ﺣﻴﺚ ﺃﻃﻠﻘﻮﺍ ﰲ ﺑﻴﺘﻪ ﺛﻌﺎﺑﲔ ﺣﻴـﺔ‪،‬‬ ‫ﺱ ﺍﻟﺴﻢ ﻟﻪ ﺃﻳﻀﺎ‪.‬‬ ‫ﻛﻤﺎ ﻛِﻴ ‪‬ﺪ ﻟﺪ ‪‬‬

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‫ﺃﻗﻮﻝ‪ :‬ﺃﻧﺎ ﺃﺳﺄﻝ ﻫﺆﻻﺀ ﻋﻦ ﺁ‪‬ﻢ ﺍﻟﺬﻱ ﻗﺪ ﺻﺎﺭ ﺍﻵﻥ ﰲ ﻋﺪﺍﺩ ﺍﳌﻮﺗﻰ‪ :‬ﺑﺄﻱ ﺳ ‪‬ﻢ‬ ‫ﹸﻗﺘﻞ ﺃﻭ ﺑﻠﺪﻏﺔ ﺃﻱ ﺛﻌﺒﺎﻥ ﻫﻠﻚ ﺃﻭ ﻣ‪‬ﻦ ﺃﻃﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺮﺻﺎﺹ ﺃﻭ ﺍﻟﺴﻴﻒ؟ ﻭﺇﻥ ﻗﻠﺘﻢ‬ ‫ﺇﻧﻪ ﻣﺎﺕ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﳌﻴﻌﺎﺩ ﻓﻬﻮ ﲪﻖ ﺑﺪﻳﻬﻲ‪ ،‬ﻷﻥ ﺍﻟﻨﺒﻮﺀﺓ ﱂ ﲡﺰﻡ ﺃﻧﻪ ﺳﻴﻤﻮﺕ ﰲ‬ ‫ﺃﺛﻨﺎﺀ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ ﺣﺼﺮﺍ‪ ،‬ﺑﻞ ﻛﺎﻥ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺷﺮﻁ ﻭﺍﺿﺢ ﺃﻧﻪ ﺇﺫﺍ ﻇﻞ ﻣﺘﻤﺴﻜﺎ‬ ‫ﺑﺎﳌﺴﻴﺤﻴﺔ ﻭﱂ ﻳﻼﺣ‪‬ﻆ ﻓﻴﻪ ﺁﺛﺎﺭ ﺗﺮﻙ ﺍﻟﺘﻤﺴﻚ ‪‬ﺎ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﳊـﻖ‬ ‫ﺑﺄﻋﻤﺎﻟﻪ ﺃﻭ ﺃﻗﻮﺍﻟﻪ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﻘﻂ ﺳﻴﻤﻮﺕ ﰲ ﺃﺛﻨﺎﺀ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒـﻮﺀﺓ‪ ،‬ﻭﺇﻻ‬ ‫ﻓﺴﻴﺆ ‪‬ﺟﻞ ﻣﻮﺗﻪ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺳﻴﺬﻭﻕ ﻧﻮﻋﺎ ﻣﻦ ﻃﻌﻢ ﺍﳍﺎﻭﻳﺔ ﺃﻳﻀﺎ‪ .‬ﻓﻼ ﺷـﻚ ﰲ ﺃﻥ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﺃﺫﺍﻗﺘ‪‬ﻪ ‪ -‬ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ‪ -‬ﻃﻌ ‪‬ﻢ ﺍﳍﺎﻭﻳﺔ ﺗﺪﺭﳚﻴﺎ ﻓﺎﻛﺘﻤﻠﺖ ﲟﻮﺗﻪ ﰲ ‪-٧-٢٧‬‬ ‫‪ .١٨٩٦‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺒﻘﻰ ﰲ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ ﺳﻠﻴﻤﺎ ﻭﳏﻔﻮﻇـﺎ ﻣـﻦ‬ ‫ﻑ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻳﺴﺘﻮﱄ ﻋﻠﻴﻪ ﻟﺪﺭﺟﺔ‬ ‫ﺍﻷﺛﺮ ﺍﻟﻜﺎﻣﻞ ﻟﻠﻬﺎﻭﻳﺔ‪ ،‬ﻷﻧﻪ ﻗﺪ ﺟﻌ ﹶﻞ ﺧﻮ ‪‬‬ ‫ﻉ ﻣﻦ ﺍﳌﻮﺕ ﻭﻻﺯﻡ ﺍﻟﺼﻤﺖ ﻛﺎﳌﻮﺗﻰ‪ ،‬ﻭﺍﻣﺘﻨﻊ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻋـﻦ‬ ‫ﺃ ﹾﻥ ﻗﺪ ﺃﺻﺎﺑﻪ ﻧﻮ ‪‬‬ ‫ﺐ ﰲ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﻨﺠﺴﺔ ﻟﻠﻤﺴﻴﺤﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﻨﺸﻐﻞ ‪‬ـﺎ‪،‬‬ ‫ﺗﺄﻟﻴﻒ ﻛﺘ ٍ‬ ‫ﻭﺟﻌﻠﺘ‪‬ﻪ ﺻﺪﻣ ﹸﺔ ﺍﳋﻮﻑ ﻓﺰﻋﺎ ﻣﺬﻋﻮﺭﺍ؛ ﺃﻓﻠﻢ ﻳﻜﻦ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﻥ‬ ‫ﻳﺆ ‪‬ﺧﺮ ﺍﷲ ﻋﻨﻪ ﺍﳌﻮﺕ ﲝﺴﺐ ﺍﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺒﻮﺀﺓ؟ ﺃﱂ ﺃﹶﻧﺸ ‪‬ﺮ ﻗﺒﻞ ﻣﻮﺗﻪ ﻧﺒﻮﺀ ﹰﺓ‬ ‫ﺑﺄﻧﻪ ﺇﺫﺍ ﺃﺻﺮ‪ ‬ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺣﻠﻒ ﺍﻟﻴﻤﲔ‪ ،‬ﻓﺴﺘﺘﺤﻘﻖ ﺍﻟﻨﺒﻮﺀﺓ ﺑﻮﺟﻪ ﻛﺎﻣﻞ‬ ‫ﺣﺘﻤﺎ‪ ،‬ﻓﻘﺪ ﻣﺎﺕ ﺁ‪‬ﻢ ﺍﻵﻥ ﲢﻘﻴﻘﺎ ﻟﻨﺒﻮﺀﰐ ﻭﻋﺎﺵ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻓﻘﻂ ﺑﻌﺪ ﺇﻧﻜـﺎﺭﻩ‬ ‫ﻋﻦ ﺍﳊﻠﻒ ﺁﺧﺮ ﻣﺮﺓ‪.‬‬ ‫ﻓﻤﻦ ﺣ ﱢﻘﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﺇﻥ ﻛﻞ ﻣﺴﻴﺤﻲ ﻧﺒﻴﻞ ﺳﻴﺼﺎﺏ ﲝﺰﻥ ﻛﺒﲑ ﻋﻨﺪ ﲰﺎﻉ ﻫﺬﺍ‬ ‫ﺍﻟﻘﻮﻝ‪ :‬ﻛﻢ ﻣﻦ ﺍﻓﺘﺮﺍﺀﺍﺕ ﻛﺮﻳﻬﺔ ﻭﺷﻨﻴﻌﺔ ﺍﲣﺬﻫﺎ ﺁ‪‬ﻢ ﳏﺐ ﺍﻟﺒﺎﻃﻞ ﻟﻠﺘﻜﺘ‪‬ﻢ ﻋﻠـﻰ‬ ‫ﺏ ﺍﻟﺬﻱ ﻻ ﺃﺻﻞ ﻟﻪ‪ .‬ﻟﻘﺪ ﺍ‪‬ﻤﲏ ﺁ‪‬ﻢ ﺍﻟﻐﱯ‬ ‫ﺻﺪﻕ ﺍﻟﻨﺒﻮﺀﺓ! ﻭﺑﺄﻱ ﲡﺎﺳﺮ ﻗﺪ‪‬ﻡ ﺍﻟﻜﺬ ‪‬‬ ‫ﺱ ﺍﻟﺴﻢ ﻟﻪ! ﻭﺍﻓﺘﺮﻯ ﻋﻠ ‪‬ﻲ ﺑﺄﱐ ﺃﻃﻠﻘﺖ‬ ‫ﻋﺒﺜﹰﺎ ﻭﻣﻦ ﺩﻭﻥ ﺃﻱ ﺳﺒﺐ ﺑﺄﻧﲏ ﺣﺎﻭﻟﺖ ﺩ ‪‬‬ ‫ﰲ ﻣﻨـﺰﻟﻪ ﺛﻌﺎﺑﲔ ﻟﻘﺘﻠﻪ‪ ،‬ﻭﺃﱐ ﺃﺭﺳﻠﺖ ﺑﻌﺾ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﲨﺎﻋﱵ ﻻﻏﺘﻴﺎﻟﻪ ﺛﻼﺙ‬ ‫ﻣﺮﺍﺕ ﰲ ﺛﻼﺙ ﻣﺪﻥ ﳐﺘﻠﻔﺔ ﻭﻛﺄﻧﲏ ﺳ ﹼﻔﺎﻙ ﳏﺘﺮﻑ‪ ،‬ﻭﺃﻥ ﻋﺪ ‪‬ﺩﺍ ﻣـﻦ ﺍﻟﺮﻛﺒـﺎﻥ‬ ‫ﻭﺍﳌﺸﺎﺓ ﺍﻗﺘﺤﻤﻮﺍ ﺑﺄﻣﺮﻱ ﻣﻨـﺰﻟﹶﻪ ﰲ ﻟﺪﻫﻴﺎﻧﻪ ﻭﻓﲑﻭﺯ ﺑﻮﺭ ﻣـﺴﻠﺤﲔ ﺑﺎﻟـﺴﻴﻮﻑ‬

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‫ﻭﺍﻟﺮﻣﺎﺡ‪ .‬ﺇﻻ ﺃﻥ ﻗﺘﻴﻞ ﻟﻌﻨﺔ ﺍﷲ ﱂ ﻳﺴﺘﻄﻊ ﺍﳋﻼﺹ ﻣﻦ ﺍﳌﻮﺕ ﺃﺧﲑﺍ ﺑﻌﺪ ﺍﻟﻜﺬﺏ‬ ‫ﺍﻟﻜﺜﲑ‪ .‬ﻭﺻﺤﻴﺢ ﺃﻧﻪ ﳒﺎ ﻣﻦ ﺍﳍﻼﻙ ﲟﻮﺟﺐ ﺍﻟﻨﺒﻮﺀﺓ ﺍﳌﺸﺮﻭﻃﺔ ﺑـﺴﺒﺐ ﺍﻟﺘﺰﺍﻣـﻪ‬ ‫ﺖ ﻋﻠﻴﻪ ﺃﺧﲑﺍ‪.‬‬ ‫ﺑﺎﻟﺸﺮﻁ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ ﺍﳊﺎﲰﺔ ﻗﻀ ‪‬‬ ‫ﺖ ﰲ ﻛﺘﺎﰊ "ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ" ﻭ"ﺿﻴﺎﺀ ﺍﳊﻖ" ﻭﻏﲑﳘﺎ ﺑﱪﺍﻫﲔ ﺳـﺎﻃﻌﺔ‬ ‫ﻟﻘﺪ ﺃﺛﺒ ‪‬‬ ‫ﺃﻥ ﺍ‪‬ﺎﻡ ﺁ‪‬ﻢ ﺇﻳﺎﻱ ﺑﺄﱐ ﺩﺑﺮﺕ ﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ ﻋﻠﻴﻪ ﻫﻮ ﻛﺬﺏ ﺷﻨﻴﻊ ﺟـﺪﺍ‪ ،‬ﻭﱂ‬ ‫‪‬ﻳﺮ ‪‬ﺩ ﻗﻂ ﻛﺼﺎﺩﻕ ﺃﻥ ﻳ‪‬ﺜﺒﺖ ﻫﺬﻩ ﺍﻟﺘﻬﻤﺔ ﻻ ﺑﺮﻓﻊ ﺍﻟﺪﻋﻮﻯ ﰲ ﺍﶈﻜﻤﺔ ﻭﻻ ﺑﺎﻹﺛﺒﺎﺕ‬ ‫ﻟﺪﻯ ﺍﻟﺸﺮﻃﺔ‪ ،‬ﻭﻻ ﲝﻠﻒ ﺍﻟﻴﻤﲔ ﻭﻻ ﺑﺘﻘﺪﱘ ﺃﻱ ﺷﺎﻫﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ .‬ﻭﺇﱐ ﺃﻋﻠﻢ‬ ‫ﻳﻘﻴﻨﺎ ﺃﻥ ﺿﻤﲑ ﺃﻱ ﻣﻨﺼﻒ ﻟﻦ ﻳﺸﻬﺪ ﻗﻂ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ ﻗﺪ ﺷ‪‬ـﻨﺖ ﰲ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ .‬ﻻ ﺃﺗﻮﻗﻊ ﻫﻨﺎ ﻣﻦ ﺍﻷﻋﺪﺍﺀ ﺃﻥ ﻳ‪‬ﻌﺮﺑﻮﺍ ﱄ ﻋﻦ ﺷﻌﻮﺭﻫﻢ‪ ،‬ﻏﲑ ﺃﻥ ﳏﺐ‪ ‬ﺍﳊﻖ‬ ‫ﻳﻜﻔﻲ ﻹﻗﻨﺎﻋﻪ ﺛﺒﻮﺕ ﺃﻥ ﺁ‪‬ﻢ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﺇﺛﺒﺎﺕ ﺃﻱ ﻣﻦ ﺍﻟﺘﻬﻢ ﺍﻷﺭﺑﻊ ﺍﳌﺬﻛﻮﺭﺓ‪،‬‬ ‫ﺑﻞ ﻗﺪ ﺃﻋﺮﺽ ﺃﻳﻀ‪‬ﺎ ﻋﻦ ﺣﻠﻒ ﺍﻟﻴﻤﲔ ﺍﻟﺬﻱ ﻛﺎﻥ ﳝﻜﻦ ﺃﻥ ﳛﺴﻢ ﺍﻟﻘﻀﻴﺔ ﺑﺴﻬﻮﻟﺔ‪.‬‬ ‫ﻭﺿﻤﲑ ﻛﻞ ﻣﻨﺼﻒ ﳝﻜﻦ ﺃﻥ ﻳﺮ ‪‬ﺩ ﻋﻠﻰ ﺍﻟﺘﺴﺎﺅﻝ ﺃﻳﺔ ﺿﺮﻭﺭﺓ ﻣﺴ‪‬ﺘﻪ ﻟﻨﺴﺞ ﻫﺬﻩ‬ ‫ﺍﻟﺒﻬﺘﺎﻧﺎﺕ؟ ﻓﻬﻞ ﳝﻜﻦ ﺃﻥ ﳜﻄﺮ ﺑﺒﺎﻝ ﺃﻱ ﺇﻧﺴﺎﻥ ﺿﺮﻭﺭ ﹰﺓ ﺳﻮﻯ ﺃﻧـﻪ ﺃﺭﺍﺩ ‪‬ـﺬﻩ‬ ‫ﺍﻟﺒﻬﺘﺎﻧﺎﺕ ﺍﻟﺘﺴﺘ ‪‬ﺮ ﻋﻠﻰ ﺧﻮﻓﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﺗﺒﻴ‪‬ﻦ ﻟﻜﻞ ﻭﺍﺣﺪ ﺑﺄﻧﻪ ﻛـﺎﻥ ﻧﺘﻴﺠـﺔ‬ ‫ﺍﺿﻄﺮﺍﺑﻪ ﻭﺭﻋﺒﻪ ﻭﻓﺰﻋﻪ ﻭﻗﻠﻘﻪ؟ ﻓﻬﻞ ﻳ‪‬ﻌﻘﻞ ﻋﻠﻰ ﺍﻟﺬﻱ ﻻﺣﻘﹾﻨﺎﻩ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﻣﺎﺋـﺔ‬ ‫ﻭﲬﺴﲔ ﻣﻴﻼ ﻻﻏﺘﻴﺎﻟﻪ ﻭﺷﻨﻨﺎ ﻋﻠﻴﻪ ﺍﻟﻐﺎﺭﺍﺕ ﺍﳌﺘﺘﺎﻟﻴﺔ ﺃﻥ ﻳﻠﺠﻢ ﻟﺴﺎﻧﻪ ﺇﱃ ‪‬ﺎﻳﺔ ﻣﻴﻌﺎﺩ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ؟ ﻭﻻ ﻳﺘﻮﻗﻒ ﺍﻷﻣﺮ ﻋﻠﻴﻪ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺃﻥ ﳉ ‪‬ﻢ ﲨﻴ ‪‬ﻊ ﺍﻟﺬﻳﻦ ﺷﺎﻫﺪﻭﺍ ﺑﺄﻡ ﺃﻋﻴﻨﻬﻢ‬ ‫ﺃﻭﻟﺌﻚ ﺍﳌﻬﺎﲨﲔ ﺃﻟﺴﻨﺘ‪‬ﻬﻢ ﺃﻳﻀﺎ؛ ﻓﻠﻢ ﻳ‪‬ﺴﺠﻞ ﺍﻟﻘﻀﻴﺔ ﻋﻨﺪ ﺍﻟﺸﺮﻃﺔ‪ ،‬ﻭﱂ ﻳﻘﺪ‪‬ﻡ ﺃﻱ‬ ‫ﺷﺎﻫﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ؛ ﺃﻓﻼ ﺗ‪‬ﺴﻔﺮ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻮﺍﺿﺤﺔ ﻛﻠﻬﺎ ﻋﻦ ﺍﳊﻘﻴﻘـﺔ‪،‬‬ ‫ﻭﺗ‪‬ﺜﺒﺖ ﺃﻧﻪ ﻗﺎﻡ ‪‬ﺬﻩ ﺍﶈﺎﻭﻟﺔ ﺍﻟﻴﺎﺋﺴﺔ ﻟﺼﺮ‪‬ﻑ ﺃﻓﻜﺎﺭ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﺸﺮﻁ ﺍﳌﻮﺟﻮﺩ ﰲ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ؟‬ ‫ﻭﻣﻊ ﺫﻟﻚ؛ ﺇﺫﺍ ﻛﺎﻥ ﺃﻱ‪ ‬ﻣﺴﻴﺤﻲ ﻳﺸﻚ ﺇﱃ ﺍﻵﻥ ﰲ ﺍﻓﺘﺮﺍﺀ ﺁ‪‬ﻢ ﻫﺬﺍ‪ ،‬ﻓﻌﻠﻴﻪ‬ ‫ﺃﻥ ﻳﺰﻳﻞ ﻫﺬﺍ ﺍﻟﺸﻚ ﺑﺸﻬﺎﺩﺓ ﲰﺎﻭﻳﺔ؛ ﺇﻥ ﺁ‪‬ﻢ ﻗﺪ ﻣﺎﺕ ﲢﻘﻴﻘﺎ ﻟﻠﻨﺒﻮﺀﺓ ﺃﻣﺎ ﻫـﺬﺍ‬ ‫ﻒ ﻭﱂ‬ ‫ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺘﻘﺪﻡ ﳑﺜﻼ ﻵ‪‬ﻢ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﳛﻠﻒ ﳝﻴﻨﺎ ﺃﻥ ﺁ‪‬ﻢ ﱂ ﳜﹶـ ‪‬‬

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‫ﻳﺮﺗﻌﺐ ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻭﺇﳕﺎ ﺗﻌﺮﺽ ﳍﺬﻩ ﺍﳍﺠﻤﺎﺕ ﺍﻷﺭﺑﻊ‪ ،‬ﰒ ﺇﺫﺍ ﳒﺎ ﻫـﺬﺍ‬ ‫ﺍﳊﺎﻟﻒ ﺇﱃ ﻋﺎﻡ‪ ،‬ﻓﻬﺎ ﺃﻧﺎ ﺃﻋﻠﻦ ﻫﻨﺎ ﺃﱐ ﺳﻮﻑ ﺃﻧﺸﺮ ﺑﻴﺪﻱ ﺃﻥ ﻧﺒﻮﺀﰐ ﺑﻄﻠﺖ ﻭﱂ‬ ‫ﺗﺘﺤﻘﻖ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻴﻤﲔ ﻟﻦ ﻳﻜﻮﻥ ﻣﻘﺮﻭﻧﺎ ﺑﺄﻱ ﺷﺮﻁ‪ ،‬ﻭﻫﻜﺬﺍ ﺳ‪‬ﺘﺤﺴﻢ ﺍﻟﻘـﻀﻴﺔ‬ ‫ﲟﻨﺘﻬﻰ ﺍﳉﻼﺀ ﻭﺍﻟﺼﻔﺎﺀ‪ ،‬ﻭﺇﻥ ﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﰲ ﻧﻈﺮ ﺍﷲ ﺳﻴ‪‬ﻔﺘﻀﺢ ﺃﻣﺮﻩ‪.‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻳﻮﻗﻨﻮﻥ ﺑﺼﺪﻕ ﺍﻟﻘﻠﺐ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ ﱂ ﺗﺘﺤﻘﻖ‪ ،‬ﻓﺄﻱ ﺷـﻲﺀ‬ ‫ﳝﻨﻌﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻟﻼﺧﺘﺒﺎﺭ؟‬ ‫ﺇﻥ ﻗﻀﻴﺔ ﺁ‪‬ﻢ ﻭﺍﺿﺤﺔ ﻭﺟﻠﻴﺔ ﻟﺪﺭﺟﺔ ﺃ‪‬ﺎ ﻟﻮ ﻃﹸﺮﺣﺖ ‪‬ﺬﻩ ﺍﻟﺘﻔﺎﺻـﻴﻞ ﻋﻠـﻰ‬ ‫ﻗﻀﺎﺓ ﺍﶈﻜﻤﺔ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻓﻠﻦ ﳚﺪﻭﺍ ﺑﺪﺍ ﻣﻦ ﺍﳊﻜﻢ ﻟﺼﺎﳊﻨﺎ‪ ،‬ﻓﻬﻞ ﲤﻜﻦ ﺁ‪‬ـﻢ ﻣـﻦ‬ ‫ﻱ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ ﺍﻟﱵ ﺃﻟﺼﻘﻬﺎ ﰊ ﺑﻌﺪ ﻣﺮﻭﺭ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ؟ ﺃﻓﻠﻴﺲ ﻣﻦ‬ ‫ﺇﺛﺒﺎﺕ ﺃ ‪‬‬ ‫ﺱ ﺍﻟﺴﻢ ﻟﻪ ‪ -‬ﻛﻤﺎ ﺯﻋﻢ ‪ -‬ﻛﻤﺎ ﺍ‪‬ﻤﲏ ﺑـﺬﻟﻚ‬ ‫ﺖ ﻟﺪ ‪‬‬ ‫ﺍﻟﻜﺬﺏ ﺍﻟﺼﺮﻳﺢ ﺃﱐ ﺧﻄﻄ ‪‬‬ ‫ﺍﳌﺴﻴﺤﻲ ﻣﻴﺎﻥ ﺣﺴﺎ ‪‬ﻡ ﺍﻟﺪﻳﻦ ﰲ ﻣﻘﺎﻝ ﻟﻪ ﻧﺸﺮ ﰲ ﳎﻠﺔ "ﻛﺸﻒ ﺍﳊﻘﺎﺋﻖ" ﺍﻟﻌـﺪﺩ‬ ‫ﺖ‬ ‫ﺱ ﻟﻪ ﺍﻟﺴﻢ‪ ،‬ﻭﺃﱐ ﻗـﺪ ﺃﻃﻠﻘـ ‪‬‬ ‫ﺖ ﺃﻥ ﺃﺩ ‪‬‬ ‫ﺃﻏﺴﻄﺲ‪/‬ﺁﺏ ‪ ١٨٩٦‬ﺑﺄﱐ ﻗﺪ ﺣﺎﻭﻟ ‪‬‬ ‫ﺍﻟﺜﻌﺎﺑﲔ؟ ﻟﻌﻠﻪ ﻳﻘﺼﺪ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻳﺜﺒﺖ ﺃﻥ ﺁ‪ ‬ﻢ ﻣﺴﻴﺤﻴﺎ ﺻﺎﺣﺐ ﻛﺮﺍﻣﺎﺕ؛ ﻷﻧﻪ‬ ‫ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﺃﻥ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﳌﺴﻴﺤﻲ ﺍﻟﺼﺎﺩﻕ ﺃﻥ ﺍﻟﺜﻌﺒﺎﻥ ﻟﻦ ﻳﺘﻤﻜﻦ ﻣﻦ‬ ‫ﻟﺪﻏﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺴ ‪‬ﻢ ﻟﻦ ﻳﺆﺛﺮ ﻓﻴﻪ! ﻭﻛﺄﻥ ﻫﺎﺗﲔ ﺍﻟﻌﻼﻣﺘﲔ ﻇﻬﺮﺗﺎ ﰲ ﺁ‪‬ﻢ! ﻭﺃﻱ ﺷﻚ‬ ‫ﰲ ﺃﻧﻪ ﻭﱄ؟! ﻏﲑ ﺃﻥ ﺍﻟﻌﻘﻼﺀ ﻳﺪﺭﻛﻮﻥ ﺟﻴﺪﺍ ﺃﻥ ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﺧﺘ‪‬ﻠﻘﺖ ﻟﻠﺘﻜﺘ‪‬ﻢ‬ ‫ﻋﻠﻰ ﺧﻮﻑ ﺁ‪‬ﻢ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺍﻟﺬﻱ ﺑﺴﺒﺒﻪ ﻃﺎﺭ ﻟﺒﻪ ﺑﻌﺪ ﲰﺎﻉ ﺍﻟﻨﺒـﻮﺀﺓ ﻭﺃﻓﻘـﺪﻩ‬ ‫ﺻﻮﺍﺑﻪ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻴﺲ ﺻﺤﻴﺤﺎ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑﺪ ﻣﻦ ﺍﻹﺛﺒـﺎﺕ ﺃﻥ ﺍﳋـﻮﻑ‬ ‫ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺁ‪‬ﻢ ‪ -‬ﻭﻫﻮ ﻣﻌﺘﺮﻑ ﺑﻪ ‪ -‬ﱂ ﻳﻜﻦ ﻧﺎﲡﺎ ﻋﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺣﻴﺚ‬ ‫ﻛﺎﻥ ﻣﻦ ﺍﶈﺘﻤﻞ ﻃﺒﻌﺎ ﺃﻥ ﻳﺘﺄﺛﺮ ﺑﻪ؛ ﺇﺫ ﻛﺎﻥ ﺍﻟﻔﺮﻳ ‪‬ﻖ ﺍﳌﻘﺎﺑﻞ ﻳﺘﺮﻗﺒﻪ ﲟﻘﺘﻀﻰ ﺍﻟﺸﺮﻁ‬ ‫ﺍﳌﻮﺟﻮﺩ ﺳﻠﻔﺎ ﺃﻱ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﳍﺎﻣﻴﺔ‪ .‬ﻭﺇﳕﺎ ﺃﺑﺪﻯ ﺍﻟﻔﺰﻉ ﻷﻥ ﺍﳋﺼﻢ ﻛﺎﻥ ﻋﻠﻰ ﺣﺪ‬ ‫ﺯﻋﻤﻬﻢ ﳜﻄﻂ ﻻﻏﺘﻴﺎﻟﻪ‪ .‬ﻓﻬﻞ ﻗﺪ‪‬ﻡ ﺍﻟﺴﻴﺪ ﺁ‪‬ﻢ ﺃﻱ ﻗﺮﺍﺋﻦ ﺛﺎﺑﺘﺔ ﺗﻮﻟﺪ ﺍﻟـﺸﻚ ﺃﻧـﻪ‬ ‫ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻧﻴﺔ ﰲ ﺳﻔﻚ ﺍﻟﺪﻡ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ﻟﻠﺨﻮﻑ ﻏ ‪‬ﲑ ﺛﺎﺑﺖ ﻭﻏﲑ‬

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‫ﻣﻌﻘﻮﻝ‪ ،‬ﻭﻛﺎﻧﺖ ﺭﺍﺋﺤﺔ ﺍﻻﺧﺘﻼﻕ ﻭﺍﻟﺘﻠﻔﻴﻖ ﺃﻳﻀﺎ ﺗﻨﺒﻌﺚ ﻣﻦ ﺍ‪‬ـﺎﻡ ﺍﳍﺠﻤـﺎﺕ‬ ‫ﺍﻷﺭﺑﻊ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻋﺪﻡ ﺇﺛﺒﺎ‪‬ﺎ‪ ،‬ﻓﻼ ﳚﺪ ﺍﻟﻘﺎﺿﻲ ﺍﻟﻌﺎﺩﻝ ﺑ ‪‬ﺪﺍ ﻣﻦ ﺍﻹﻗـﺮﺍﺭ ﺑـﺄﻥ‬ ‫ﻫﻨﺎﻙ ﺳﺒﺒﺎ ﺁﺧﺮ ﻟﻠﺨﻮﻑ ﻏﲑ ﺍﻟﺬﻱ ﺫﹸﻛﺮ‪.‬‬ ‫ﻭﻣﺎﺫﺍ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺴﺒﺐ ﺍﻵﺧﺮ ﺳﻮﻯ ﻣﻌﺮﻓﺔ ﺁ‪‬ﻢ ﰊ ﻭﺑـﺴﻠﻮﻛﻲ‬ ‫ﺟﻴﺪﺍ ﻣﻨﺬ ﺛﻼﺛﲔ ﻋﺎﻣﺎ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻤﺎ ﺳﺒﻖ ﻣﻮﻇﻔﺎ ﰲ ﻣﺪﻳﺮﻳﺔ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ‪ ،‬ﻓﻜـﺎﻥ‬ ‫ﻳﺪﺭﻙ ﺟﻴﺪﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻟﻴﺲ ﻛﺎﺫﺑﺎ‪ .‬ﰒ ﺇﻥ ﺍﻟﺘﺄﺛﲑ ﺍﻟﺬﺍﰐ ﻟﻠﺼﺪﻕ ﻛـﺎﻥ ﻗـﺪ‬ ‫ﺟﻌﻠﻪ ﺧﺎﺋﻔﺎ ﻣﺘﻮﺟﺴﺎ ﰲ ﺍﻟﻠﺤﻈﺔ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺻﺪﺭﺕ ﻓﻴﻬﺎ ﺍﻟﻨﺒﻮﺀﺓ‪ .‬ﻟﺬﻟﻚ ﺃﺑـﺪﻯ‬ ‫ﻫﺬﻩ ﺍﳌﺨﺎﻭﻑ‪ .‬ﻭﻗﺪ ﲪﺎﻩ ﺧﻮﻓﹸﻪ ﻣﻦ ﺍﳌﻮﺕ ﺇﱃ ﺃ ﹾﻥ ﻇﻬﺮ ﻣﻨـﻪ ﺍﻹﺻـﺮﺍﺭ ﻋﻠـﻰ‬ ‫ﺍﻟﺘﺠﺎﺳﺮ‪ ،‬ﺇﺫ ﻗﺪ ﺃﻟﻘﻰ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻗﻠﺒﻪ ﺍﻟﻮﺳﺎﻭﺱ ﻭﺍﻟﺸﺒﻬﺎﺕ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﳌﻴﻌﺎﺩ‬ ‫ﺕ ﻟﻪ ﰲ ﻛـﻞ ﺣـﺎﻝ‪ ،‬ﰒ ﺗﻨﺎﻣـﺖ‬ ‫ﺑﺄﻥ ﺍﻟﻨﺒﻮﺀﺓ ﻻ ﺷﻲﺀ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻨﺠﺎﺓ ﻗﺪ ﹸﻗﺪ‪‬ﺭ ‪‬‬ ‫ﻭﺗﺰﺍﻳﺪﺕ ﻭﺗﻘﻮ‪‬ﺕ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻟﻮﺳﺎﻭﺱ ﺣﱴ ﻛﺎﻥ ﻗﺪ ﺃﻧﻜﺮﻫﺎ ‪‬ﺎﺋﻴﺎ ﻣﺘﺠﺎﺳﺮﺍ‬ ‫ﺇﱃ ﺻﺪﻭﺭ ﺇﻋﻼﻧﻨﺎ ﰲ ‪ ،١٨٩٥-١٢-٣٠‬ﻓﺄﺧﺬﻩ ﺍﷲ ﺧﻼﻝ ﺳﺒﻌﺔ ﺃﺷـﻬﺮ ﻣـﻦ‬ ‫ﺻﺪﻭﺭ ﺍﻹﻋﻼﻥ ﺍﻷﺧﲑ ﲝﺴﺐ ﺍﻟﻮﻋﺪ ﺍﳌﺬﻛﻮﺭ ﺍﳌﻨﺸﻮﺭ ﰲ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ‬ ‫ﺍﻹﻋﻼﻧﺎﺕ ﻣﺎ ﺗﺰﺍﻝ ﻗﻴﺪ ﺍﻟﻨﺸﺮ ﺣﱴ ﺟﺎﺀ ﺧﱪ ﻭﻓﺎﺗﻪ‪.‬‬ ‫ﻛﺎﻧﺖ ﻗﺪ ﻇﻬﺮﺕ ﺃﻭﻝ ﻓﺮﺻﺔ ﻻﺧﺘﺒﺎﺭ ﺃﻣﺎﻧﺔ ﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﻟﻜﻨﻪ ﻣﻦ ﺍﳌﺆﺳﻒ ﺃﻥ‬ ‫ﻉ ﺍﻟﺼﺪﻕ‪ ،‬ﺣﱴ ﺇﻥ ﺭﺋﻴﺲ ﲢﺮﻳﺮ ﺟﺮﻳﺪﺓ "ﺳﻴﻔﻞ ﺃﻧﺪ ﻣﻴﻠﻴﺘـﺮﻱ"‬ ‫ﺃﻳ‪‬ﺎ ﻣﻨﻬﻢ ﱂ ﻳﺮﺍ ِ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺪ‪‬ﻋﻲ ﺻﺪﻕ ﺍﳌﻘﺎﻝ ﻭﺳﺪﺍﺩﻩ‪ ،‬ﻗﺪ ﻛﺬﺏ ﻛﺬﺑﺎ ﺷﻨﻴﻌﺎ ‪‬ﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ‪.‬‬ ‫ﻒ ﻋﻠﻰ ﺗﺼﺮﻓﻪ؛ ﻓﺈﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻠـﻰ‬ ‫ﻱ ﺃﺳ ٍ‬ ‫ﺃﻣﺎ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﻓﻼ ﺃﹸﺑﺪﻱ ﺃ ‪‬‬ ‫ﺷﺎﻛﻠﺔ ﺍﻟﻘﺴﻮﺱ ﻣﻌﻈﻤﻬﻢ ﻛﺬﺍﺑﻮﻥ ﻭﺩﻳﺪﺍﻥ ﺗﺄﻛﻞ ﺍﻟﻨﺠﺎﺳﺔ؛ ﻓﻼ ﻫﻢ ﻳﺘﺤﻠﻮﻥ ﲝﻴﺎﺀ‬ ‫ﻓﻄﺮﻱ ﻭﻻ ﻫﻢ ﳜﺸﻮﻥ ﺍﷲ ‪.‬‬ ‫ﺕ ﰲ ﻫﺬﻩ‬ ‫ﻣﻦ ﺍﳋﻄﺄ ﺍﻟﻘﻮ ﹸﻝ ﺇﻥ ﻫﺆﻻﺀ ﻣﻌﺬﻭﺭﻭﻥ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻟﻌﻠﻢ‪ ،‬ﻷﻧﲏ ﻧﺸﺮ ‪‬‬ ‫ﺖ ﺑﱪﺍﻫﲔ ﺳﺎﻃﻌﺔ ﺃﻥ ﺁ‪‬ﻢ ﻣ‪‬ﺪﺍﻥ‪ ٤‬ﻋﻨﺪ ﺍﷲ‬ ‫ﺍﻟﻘﻀﻴﺔ ﻗﺮﺍﺑﺔ ﲬﺴﺔ ﺁﻻﻑ ﺇﻋﻼﻥ ﻭﺃﺛﺒ ‪‬‬ ‫‪ 4‬ﺣﺎﺷﻴﺔ‪ :‬ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺃﻥ ﺍﻟﺴﻴﺪ ﺁ‪‬ﻢ ﻗﺪ ﻧﺸﺮ ﺗﺼﺮﳛﻪ ﺍﻟﻮﺍﺿﺢ ﰲ ﺟﺮﻳﺪﺓ "ﻧﻮﺭ‬ ‫ﺃﻓﺸﺎﻥ" ﺃﻧﻪ ﻇﻞ ﳜﺎﻑ ﰲ ﺃﺛﻨﺎﺀ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺴﻔﺎﻛﲔ‪ ،‬ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ‬

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‫ﻭﻋﻨﺪ ﺧ ﹾﻠﻘِﻪ‪ ،‬ﻭﺃ ﹼﻥ ﺟﺎﻧﺒ‪‬ﺎ ﻣﻦ ﺟﺎﻧﱯ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﲢﻘﻖ‪ .‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﻘـﺎﻝ ﺇﻥ‬ ‫ﻫﺆﻻﺀ ﻋﺪﳝﻮ ﺍﻟﻌﻠﻢ؟ ﺍﻧﻈﺮﻭﺍ ﻛﺘﺎﺏ ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ ﻭﺇﻋﻼﻥ ﺃﻟﻒ ﺭﻭﺑﻴﺔ‪ ،‬ﻭﺃﻟﻔﹶـﻲ‬ ‫ﺭﻭﺑﻴﺔ ﻭﺛﻼﺛﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ‪ ،‬ﻭﺍﻟﻜﺘﻴـﺐ "ﺿـﻴﺎﺀ ﺍﳊـﻖ"‬

‫ﻱ ﻣﺴﻴﺤﻲ ﳝﻜﻨﻪ ﺍﻹﻧﻜﺎ ‪‬ﺭ ﺃﻥ‬ ‫ﺃﻥ ﻋﻼﻣﺎﺕ ﺍﳋﻮﻑ ﻇﻬﺮﺕ ﻣﻨﻪ ﻟﺪﺭﺟ ٍﺔ ﻳﺴﺘﺤﻴﻞ ﺇﺧﻔﺎﺅﻫﺎ‪ .‬ﺃ ‪‬‬ ‫ﺁ‪‬ﻢ ﻻﺯﻣﻪ ﺍﻟﺒﻜﺎﺀ ﰲ ﺃﻳﺎﻡ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﱂ ﻳﺘﻨﺎ ‪‬ﻩ ﺇﱃ ﲰ ِﻌﻪ ﺍﳋ ‪‬ﱪ ﺑﺄﻥ ﺁ‪‬ﻢ ﻛﺎﻥ ﻳﻜﻔﻜﻒ‬ ‫ﺩﻣﻮﻋﻪ ﺣﱴ ﻋﻨﺪﻣﺎ ﺩ‪‬ﻋﻲ ﰲ ﺃﺛﻨﺎﺀ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ ﺇﱃ ﺍﺟﺘﻤﺎﻉ ﺍﳌﺴﻴﺤﻴﲔ ﻋﻨﻮﺓ ﻭﺇﻛﺮﺍﻫﺎ؟ ﰒ ﺣﲔ‬ ‫ﺍﺳﺘﻌﺎﺩ ﺻﻮﺍﺑﻪ ﺑﻌﺪ ﺃﻳﺎﻡ ﻗﻠﻴﻠﺔ ﻭﺃﱠﺛﺮ ﻓﻴﻪ ﺧﻨ‪‬ﺎ ‪‬ﺳﻮ ﺍﻟﻘﻮﻡ ﻭﻗﺴﺎ ﻗﻠ‪‬ﺒﻪ‪ ،‬ﺧﻴ‪‬ﻞ ﺇﻟﻴﻪ ﺃﻧﻪ ﱂ ‪‬ﻳﺤﺴ ‪‬ﻦ ﺑﺈﺑﺪﺍﺀ‬ ‫ﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﻜﺒﲑ ﻣﻦ ﻧﺒﻮﺀﺓ ﺇﺳﻼﻣﻴﺔ‪ .‬ﻓﺎﺧﺘﻠﻖ ﻋﺬﺭﺍ ﻭﺍﺩ‪‬ﻋﻰ ﺃﻥ ﺫﻋﺮﻩ ﻛﺎﻥ ﻧﺎﲨﺎ ﻋﻦ ﳏﺎﻭﻟﺔ‬ ‫ﺱ ﺍﻟﺴﻢ ﻟﻪ‪ ،‬ﻭﺃﻧﻪ ﺗﻌ ‪‬ﺮﺽ ﳍﺠﻤﺎﺕ ﺛﻼﺙ‪ ،‬ﺫﻟﻚ ﻷﻧﻪ ﻓﻜﱠﺮ ﺃﻧﻪ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺇﻥ ﻣﺒﻌﺚ ﺍﳋﻮﻑ‬ ‫ﺩ ‪‬‬ ‫ﺍﳍﺎﺋﻞ ﺍﻟﺬﻱ ﻻﺯﻣﻪ ﱂ ﻳﻜﻦ ﻋﻈﻤ ﹶﺔ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺬﻋﺮ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﺬﻱ ﺻﺪﺭ‬ ‫ﺐ ﻗﻮﻱ ﻭﻋﻈﻴﻢ ﺁﺧﺮ‪ ،‬ﻓﻨﺴﺞ ﻫﺬﻩ ﺃﺳﺒﺎﺏ‬ ‫ﻣﻨﻪ ﻭﺍﻟﺬﻱ ﺭﺳ‪‬ﺦ ﰲ ﻗﻠﺒﻪ ﺃﻧﻪ ﻣﻴﺖ ﻻ ﳏﺎﻟﺔ‪ ،‬ﺳﺒ ‪‬‬ ‫ﺍﳋﻮﻑ ﲜﻤﻊ ﺍﻟﻜﺬﺑﺎﺕ‪ ،‬ﻏﲑ ﺃﻥ ﻫﺬﻩ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ ﺍﻟﱵ ﺍﺳﺘ‪‬ﻌﻤِﻠﺖ ﰲ ﻏﲑ ﳏﻠﻬﺎ ﺑﺄﺳﻠﻮﺏ ﻗﺬﺭ‬ ‫ﺐ ﺍﳌﺴﻴﺤﻴﺔ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ‬ ‫ﺖ ﺩﺧﻴﻠﺔ ﺁ‪‬ﻢ ﺍﶈﺘﺮﻡ‪ ،‬ﺑﻞ ﻗﺪ ﻛﺸﻔﺖ ﻟ ‪‬‬ ‫ﻭﻣﻨﺤﻂ ﺟﺪﺍ‪ ،‬ﻗﺪ ﻋﻜﺴ ‪‬‬ ‫ﻣﻦ ﺫﻱ ﻗﺒﻞ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺃﻛﺪ ﻛﻢ ﺗﻨﻄﻮﻱ ﻃﺒﺎﺋﻌﻬﻢ ﻋﻠﻰ ﺧﺒﺚ ﳐﺠﻞ ﺟﺪﺍ ﺃ ‪‬ﺩﻯ ﺇﱃ ﻧﺴﺞ‬ ‫ﻫﺬﺍ ﺍﻟﻈﻠﻢ ﻭﺍﻻﻓﺘﺮﺍﺀ ﻭﺍﻟﺘﺼﻨﻊ ﻭﻧﺴﺞ ﻫﺬﺍ ﺍﻟﺒﻬﺘﺎﻥ ﺍﻟﺬﻱ ﻻ ﺃﺻﻞ ﻟﻪ ﻣﻦ ﺍﳊﻘﻴﻘﺔ‪.‬‬ ‫ﺑﻞ ﺇﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺗ‪‬ﺪﻳﻦ ﺁ‪‬ﻢ ﺍﶈﺘﺮﻡ‪ .‬ﻣﻦ ﺍﳌﺆﺳﻒ ﺃﻧﻪ ﺇﻥ ﺃﺳﻔﺮﺕ‬ ‫‪‬ﺘﺎﻧﺎﺗﻪ ﻫﺬﻩ ﻋﻦ ﺷﻲﺀ ﰲ ﺭﺃﻱ ﺍﻟﻌﻘﻼﺀ ﻓﺈﳕﺎ ﺃﺳﻔﺮﺕ ﻋﻦ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻛﺜ ‪‬ﺮ ﺍﻟﻨﺎﺱ ﲤﺎﺩﻳﺎ‬ ‫ﰲ ﺍﻟﻜﺬﺏ ﻭﺍﻻﻓﺘﺮﺍﺀ ﻭﻭﻗﺤﻮﻥ‪ .‬ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﻻ ﻳﺪﺭﻙ ﺃﻥ ﻭﺟﻮﻫﻬﻢ ﺍﺳﻮﺩ‪‬ﺕ ‪‬ﺬﻩ‬ ‫ﺍﻟﺒﻬﺘﺎﻧﺎﺕ ﻏﲑ ﺍﻟﺜﺎﺑﺘﺔ‪ .‬ﻭﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﻱ‪ ‬ﺗﺪﺑﲑ ﻟﻐﺴﻞ ﻭﺻﻤﺔ ﺍﻟﻌﺎﺭ ﻫﺬﻩ ﺳﻮﻯ ﺃﻥ ﻳﺮﻓﻊ‬ ‫ﺍﻟﻘﻀﻴﺔ ﰲ ﺍﶈﻜﻤﺔ ﺍﳉﻨﺎﺋﻴﺔ ﻭﻳ‪‬ﺜﺒﺖ ﻫﺬﻩ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ‪ ،‬ﺃﻭ ﻳ‪‬ﺜﺒﺘﻬﺎ ﺑﺘﻘﺪﱘ ﺑﻀﻌﺔ ﺷﻬﻮﺩ ﻋﻴﺎﻥ ﺃﻭ‬ ‫ﻳ‪‬ﻘﺴﻢ ﰲ ﺍﺟﺘﻤﺎﻉ ﻋﺎﻡ‪ ،‬ﻟﻜﻦ ﺁ‪‬ﻢ ﱂ ﻳﺘﺨﺬ ﺃﻳ‪‬ﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ‪ .‬ﰒ ﻣﻦ ﻋﻼﻣﺎﺕ ﻛﺬﺏ‬ ‫ﺁ‪‬ﻢ ﺍﶈﺘﺮﻡ ﺃﻧﻪ ﱂ ﻳ‪‬ﻔﺼﺢ ﻋﻦ ﻫﺬﻩ ﺍﻟﺘﻬﻢ ﰲ ﺃﻳﺎﻡ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ ﻭﻻ ﺑﻌﺪ ﻣﻀﻲ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﱂ‬ ‫ﻳﺪ‪‬ﻉ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﺃﻧﻪ ﺗﻌﺮ‪‬ﺽ ﳍﺬﻩ ﺍﳍﺠﻤﺎﺕ ﺍﻷﺭﺑﻊ‪ ،‬ﺑﻞ ﻓﻌ‪‬ﻞ ﻛﻤﺎ ﻳ‪‬ﻨﺴﺞ ﺍﻟﻜﺬﺏ ﺗﺪﺭﳚﻴﺎ‬ ‫ﺑﺘﺪﺑ‪‬ﺮ ﻭﺗﻔﻜﹼﺮ‪ .‬ﻓﺘﺪﺑﺮﻭﺍ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﻷﻋﺰﺓ‪ ،‬ﻫﻞ ﲤﻜﱠﻦ ﻣﻦ ﺇﺛﺒﺎﺕ ﺃﺳﺒﺎﺏ ﺃﺧﺮﻯ ﻟﻠﺨﻮﻑ‬ ‫ﺍﻟﺬﻱ ﺍﻋﺘﺮﻑ ﺑﻪ ﺳﺎﺑﻘﺎ ﻭﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺍﻟﺸﺮﻁ ﰲ ﺍﻹﳍﺎﻡ‪ ،‬ﻭﻫﻞ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳ‪‬ﱪﻫﻦ ﻋﻠﻰ‬ ‫ﺃﻧﻪ ﺗﻌﺮ‪‬ﺽ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻠﻬﺠﻤﺎﺕ ﺍﻷﺭﺑﻊ ﻭﺃﻥ ﺧﻮﻓﻪ ﻛﺎﻥ ﻧﺎﲨﺎ ﻋﻨﻬﺎ ﻓﺤﺴﺐ؟ ﻣﻨﻪ‪.‬‬

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‫ﻭﺍﻹﻋﻼﻥ ﺍﻷﺧﲑ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ ١٨٩٥-١٢-٣٠‬ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﺑﺴﺒﻌﺔ ﺃﺷﻬﺮ ﻧﺎﻝ ﺁ‪‬ﻢ‬ ‫ﺟﺰﺍﺀ ﲡﺎﺳﺮﻩ‪.‬‬ ‫ﺱ ﺍﻟﺴﻢ ﻟﻪ‪،‬‬ ‫ﺇﻧﲏ ﺃﺭﻯ ﺃﻳﻀﺎ ﺃﻥ ﺁ‪‬ﻢ ﻛﺎﻥ ﻛﺎﺫﺑﺎ ﲤﺎﻣﺎ ﰲ ﺍﺩﻋﺎﺋﻪ ﺑﺄﱐ ﺣﺎﻭﻟﺖ ﺩ ‪‬‬ ‫ﺃﻣﺎ ﺍﺩﻋﺎﺀ ﺑﻘﻴﺔ ﺍﳍﺠﻤﺎﺕ ﺍﻟﺜﻼﺙ ﻓﻘﺪ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻷﺻﻞ‪ ،‬ﻓﻤﻦ ﺍﶈﺘﻤﻞ‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻼﺋﻜﺔ ﻗﺪ ﲤﺜﻠﺖ ﻟﻪ ‪ -‬ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﻣﺎ ﺣﺪﺙ ﻟﻘﻮﻡ ﻳﻮﻧﺲ ‪ -‬ﰲ ﻣﻈﻬﺮ‬ ‫ﺴﺐ ﺗﻠﻚ ﺍﳍﺠﻤﺎﺕ ﺑﺸﺮﻳﺔ ﻋﻦ ﻗـﺼﺪ‬ ‫ﺴﻪ ﺍﳌﻼﺋﻜ ﹶﺔ ﺍﻟﺪﻣﻮﻳﺔ‪ ،‬ﰒ ﺣ ِ‬ ‫ﲰﺎﻫﻢ ﻫﻮ ﻧﻔ ‪‬‬ ‫‪‬‬ ‫ﻭﺑﺎﺧﺘﻼﻁ ﺷﻲﺀ ﻣﻦ ﺍﻟﺴﻬﻮ ﺃﻳﻀﺎ‪ ،‬ﻭﺷﻮ‪‬ﻩ ﺍﳊﺎﺩﺙ ﺍﻷﺻﻠﻲ‪ .‬ﻭﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻭﺍﺭﺩ‬ ‫ﺿﻮﺍ ‪‬ﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ‬ ‫ﺇﺫﺍ ﺍﻋﺘﱪﻧﺎﻩ ﺇﻧﺴﺎﻧﺎ ﻧﺒﻴﻼ‪ .‬ﻏﲑ ﺃﻧﻪ ﻣﻦ ﺍﳌﺆﻛﺪ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﻟﻦ ﻳﺮ ‪‬‬ ‫ﺃﺑﺪﺍ‪ .‬ﻓﻴﺒﻘﻰ ﺍﺣﺘﻤﺎﻝ ﺛﺎ ٍﻥ ﻭﻫﻮ ﺃﻧﻪ ﳉﺄ ﻣﺘﻌﻤﺪﺍ ﺇﱃ ﻛﺬﺏ ﻗﺬﺭ ﻭﳒـﺲ ﻭﺍﻓﺘـﺮﺍﺀ‬ ‫ﻟﻴ‪‬ﺨﻔﻲ ﺧﻮﻓﻪ ﺍﻟﺬﻱ ﻗﺪ ﻇﻬﺮ ﻣﻨﻪ ﺑﺘﺼﺮﻓﺎﺗﻪ ﺍﳌﻀﻄﺮﺑﺔ‪.‬‬ ‫ﺑﺎﺧﺘﺼﺎﺭ ﺇﺫﺍ ﻭﺛﻘﻨﺎ ﺑﺘﺼﺮﳛﻪ ﻫﺬﺍ ﻓﻴﻤﻜﻦ ﺃﻥ ﻧﻌﺘﱪ ﻫﺬﻩ ﺍﳍﺠﻤـﺎﺕ ﲤـﱡﺜﻼﺕ‬ ‫ﻟﻠﻤﻼﺋﻜﺔ‪ ،‬ﻭﺇﻻ ﻓﻠﻴﺲ ﲦﺔ ﺃﺩﱏ ﺷﻚ ﰲ ﺃﻧﻪ ﻭﻇﻒ ﺍﻟﻜـﺬﺏ ﺍﻟﻜﺮﻳـﻪ ﻭﺍﳌـﺸﲔ‬ ‫ﻟﻜﺘﻤﺎﻥ ﺍﳊﻖ ﻓﻘﻂ‪.‬‬ ‫ﺇﻥ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻷﻭﻝ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻧﻈﺮ ﺍﻟﻔﻼﺳﻔﺔ ﺍﳌﻌﺎﺻـﺮﻳﻦ ﻏـﲑ ﺟـﺪﻳﺮ‬ ‫ﺑﺎﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻛﺜﲑﺍ ‪ -‬ﺃﻱ ﺃﻥ ﻳﻜﻮﻥ ﺁ‪‬ﻢ ﻗﺪ ﺭﺃﻯ ﺍﳌﻼﺋﻜﺔ ‪ -‬ﻭﻟﻜﻦ ﲟﺎ ﺃﻧﻪ‬ ‫ﻫﻮ ﺷﺨﺼﻴﺎ ﻗﺪ ﺗﻔ ‪‬ﻮﻩ "ﺑﺄﱐ ﻇﻠﻠﺖ ﺃﺧﺎﻑ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺪﻣﻮﻳﺔ"‪ ،‬ﻓﺈﻧﻨﺎ ﻧـﺮﻯ ﻣـﻦ‬ ‫ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻧﻌﺘﱪ ﻛﻠﻤﺎﺗﻪ ﻫﺬﻩ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﳚﺮﻱ ﺃﺣﻴﺎﻧﺎ ﻋﻠﻰ ﻟـﺴﺎﻥ‬ ‫ﺍ‪‬ﺮﻡ ﻋﻦ ﻏﲑ ﻗﺼﺪ ﻣﻨﻪ‪.‬‬ ‫ﻣﻦ ﺍﻟﺼﻌﺐ ﺟﺪﺍ ﰲ ﻧﻈﺮ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻳﻔﻬﻢ ﺃﻧﻪ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ‬ ‫ﻱ ﻣﻨﻬﺎ‪ ،‬ﻭﻻﺯﻡ ﺁ‪‬ﻢ ﺍﻟﺼﻤﺖ‬ ‫ﻱ ﺷﺨﺺ ﺁ‪ ‬ﻢ ﰲ ﺭﺅﻳﺔ ﺃ ‪‬‬ ‫ﺑﺸﺮﻳﺔ‪ ،‬ﻓﻠ ‪‬ﻢ ﱂ ﻳﺸﺎﺭﻙ ﺃ ‪‬‬ ‫ﻑ ﻳ‪‬ﺒﺪﻳﻪ ﺍﳋﺎﺋﻒ ﻣﻦ ﻫﺠﻤﺎﺕ ﺍﻟﺴﻔﺎﻛﲔ‬ ‫ﺃﻳﻀﺎ ﻭﱂ ‪‬ﻳﻘﻢ ﰲ ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ ﺑﺄﻱ ﺗﺼ ‪‬ﺮ ٍ‬ ‫ﲝﻤﺎﺱ ﻃﺒﻌﻲ‪ ،‬ﺑﻞ ﺇﻧﻪ ﱂ ﻳﱪﺉ ﺳﺎﺣﺘﻪ ﲝﻠﻒ ﺍﻟﻴﻤﲔ ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﺳﻬﻼ‬ ‫ﻫﻴﻨﺎ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺳﻴﺴﺘﻠﻢ ﻣﻘﺎﺑﻠﻪ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﻧﻘﺪﺍ‪.‬‬

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‫ﻓﺎﻻﺳﺘﻨﺘﺎﺝ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﺑﺄﻥ ﺃﻣﺮﺍ ﳐﻴﻔﺎ ﻛﺎﻥ ﳝﻨﻌﻪ ﻣﻦ ﺍﻟﺘﺠﺮ‪‬ﺅ ﻋﻠﻰ ﺭﻓﻊ‬ ‫ﺼﻲ ﺍﳊﻘﺎﺋﻖ ﰲ ﺍﻟﺒﻴﺖ‪ ،‬ﳍﻮ ﻋﲔ ﺍﻹﻧـﺼﺎﻑ‪ .‬ﻭﺇﺫﺍ‬ ‫ﺍﻟﻘﻀﻴﺔ ﺃﻭ ﺍﳊﻠﻒ ﺃﻭ ﺍﻟﻘﻴﺎﻡ ﺑﺘﻘ ‪‬‬ ‫ﺃﻣﻌﻨﺘﻢ ﺍﻟﻨﻈﺮ ﺑﻘﻠﺐ ﻃﺎﻫﺮ ﰲ ﺗﻔﺎﺻﻴﻞ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻓﺴﺘﺪﺭﻛﻮﻥ ﻋﺎﺟﻼ ﺟﺪﺍ ﺑﺄﻥ‬ ‫ﺳﻠﺴﻠﺔ ﺍﻷﺣﺪﺍﺙ ﻣﻦ ﺃﻭﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ ﺗﻘﺘﻀﻲ ﻧﺘﻴﺠﺔ ﻭﺍﺣﺪﺓ؛ ﻫﻲ ﺃﻥ ﺧﻮﻑ ﺁ‪‬ﻢ‬ ‫ﺍﻟﺬﻱ ﺍﻋﺘﺮﻑ ﺑﻪ ﻛﺎﻥ ﻧﺎﲨﺎ ﻋﻦ ﻋﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ ﻓﻘﻂ ﻻ ﺑﺴﺒﺐ ﺁﺧﺮ‪.‬‬ ‫ﺴﻜﻪ ﺑﺎﳌﺴﻴﺤﻴﺔ‬ ‫ﻑ ﻭﺍﻟﺘﻨﺎﻗﺾ ﰲ ﺩﻋﻮﻯ ﲤ ‪‬‬ ‫ﻭﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﻛﺬﺏ ﺁ‪‬ﻢ؛ ﺍﻻﺧﺘﻼ ‪‬‬ ‫ﻭﺟﺒ‪‬ﻨﻪ ﻫﺬﺍ‪ ،‬ﻷﻧﻪ ﺑﺎﻻﻧﻀﻤﺎﻡ ﺇﱃ ﺍﳌﺴﻴﺤﻴﺔ ﺃﺑﺪﻯ ﻣﻘﺎﺑﻞ ﺍﻹﺳﻼﻡ ﺧﻮﻓﺎ ﻻ ﻳﺒﺪﻳﻪ ﺃﻱ‬ ‫ﺇﻧﺴﺎﻥ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﺬﺑﺬﺑﺎ ﻋﻠﻰ ﺍﻷﻗﻞ‪ .‬ﺇﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﻛﺎﻥ ﻛﻼﻣـﻪ ﻣﺘﻨﺎﻗـﻀﺎ‬ ‫ﺃﻳﻀﺎ؛ ﺣﻴﺚ ﲰﻰ ﺍﳌﻬﺎﲨﲔ ﺃﺣﻴﺎﻧﺎ ﺑﺎﳌﻼﺋﻜﺔ‪ ،‬ﻭﻫﻢ ﺑﺮﻳﺌﻮﻥ ﻣﻦ ﺍﻟﺬﻧﺐ‪ .‬ﻭﺃﺣﻴﺎﻧـﺎ‬ ‫ﻳﺼﻔﻬﻢ ﺑﺄ‪‬ﻢ ﺃﻧﺎﺱ ﺃﳒﺎﺱ ﺷﻐﻠﻬﻢ ﺍﻟﺸﺎﻏﻞ ﺍﻟﻘﺘ ﹸﻞ ﺑﺪﻭﻥ ﺣﻖ‪ .‬ﻭﺍﻟﻐﺮﻳﺐ ﺍﻟﻌﺠﻴﺐ‬ ‫ﺃﻧﻪ ﱂ ﻳﺴ ‪‬ﻢ ﺃﺣﺪﻫﻢ ﻭﱂ ﻳﻘﻞ ﺑﺄﻧﻪ ﺍﺳﺘﻄﺎﻉ ﺍﻟﺘﻌﺮﻑ ﺇﻟﻴﻬﻢ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻳﻌﺮﻑ ﺟﻴﺪﺍ‬ ‫ﺑﺄﻧﻪ ﻣﻦ ﺍﶈﺎﻝ ﺍﺳﺘﻨﺒﺎﻁ ﺇﺩﺍﻧ ِﺔ ﻫﺬﺍ ﺍﳌﺆﻟﻒ ﻣﻦ ‪‬ﺘﺎ ٍﻥ ﺑﺬﻱﺀ ﻋﺪ ِﱘ ﺍﻷﺻﻞ‪ ،‬ﳍـﺬﺍ ﱂ‬ ‫ﻳ‪‬ﻨﺸﺮ ﻫﺬﻩ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ ﺑﺸﻜﻞ ﻋﺎﻡ‪ ،‬ﻭﺇﳕﺎ ﺍﻛﺘﻔﻰ ﺑﻨﺸﺮﻫﺎ ﰲ ﺟﺮﻳﺪﺓ "ﻧﻮﺭ ﺃﻓـﺸﺎﻥ"‬ ‫ﺿﻤﻦ ﻣﻘﺎﻝ ﻣﺰﻭ‪‬ﺭ‪.‬‬ ‫ﻭﳑﺎ ﳚﺪﺭ ﺑﺎﳌﻼﺣﻈﺔ ﻫﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺸﺮ ﺃﻳﻀﺎ ﻛﺎﻥ ‪‬ـﺮﺩ ﻣﺮﺍﻋـﺎﺓ ﻣـﺸﺎﻋﺮ‬ ‫ﺍﳌﺴﻴﺤﻴﲔ ﻓﻘﻂ‪ ،‬ﻓﻠﻢ ﻳﺸﺄ ﺃﻥ ﻳﺬﻛﺮﻩ ﻣﺮﺍﺭﺍ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻜﺘﻢ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﺜﺎﺑﺘﺔ ﺃﺣﻴﺎﻧﺎ ﻟﺘﻜﺬﻳﺐ ﺍﳋﺼﻢ‪ ،‬ﻓﻬﺬﻩ ﻋﺎﺩﺓ‬ ‫ﺷﺎﺋﻌﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻛﻞ ﻣﺎ ﰲ ﺍﻷﻣﺮ ﺇﻻ ﺃﻥ ﺍﳋﺼﻢ ﺇﺫﺍ ﻗﺪ‪‬ﻡ ﺃﻋﺬﺍﺭﺍ ﻏﲑ ﺛﺎﺑﺘﺔ‪ ،‬ﻓﻼ‬ ‫ﺑﺪ ﻣﻦ ﻭﺿﻊ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﻄﺒﻴﻌﻲ ﰲ ﺍﳊﺴﺒﺎﻥ‪ .‬ﺃﻣﺎ ﰲ ﻗﻀﻴﺔ ﺁ‪‬ﻢ؛ ﻓﺤﲔ ﻧﺘﺤـﺮ‪‬ﻯ‬ ‫ﺃﻭﺿﺎﻋﻪ ﺑﺪﻗﺔ‪ ،‬ﻓﻼ ﳒﺪ ﻣﺎ ﻳﺪﻋﻢ ﻓﻜﺮﺓ ﺃﻧﻪ ﱂ ﻳﺮﺗﻌﺐ ﻣﻦ ﻫﻴﺒﺔ ﺍﻟﻨﺒﻮﺀﺓ ﻭﺃﻥ ﺍﻟﺬﻱ‬ ‫ﺃﺻﺎﺑﻪ ﺑﺎﺿﻄﺮﺍﺏ ﻭﻓﺰﻉ ﻫﻮ ﺗﻌﺮﺿﻪ ﶈﺎﻭﻻﺕ ﻗﺘﻞ‪ ،‬ﻷﻥ ﺻﻮﺍﺏ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻛﺎﻥ‬ ‫ﻳﻨﺤﺼﺮ ﰲ ﺇﺛﺒﺎﺗﻪ ﳍﺬﻩ ﺍﳍﺠﻤﺎﺕ ﻭﺗﻘﺪﱘ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﺃﻧﻪ ﺣﺎﻓﹶﻆ ﻋﻠﻰ ﺍﺳـﺘﻘﺎﻣﺘﻪ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﱂ ﻳﺴﺘﻄﻊ ﺇﺛﺒﺎﺗﻪ ﻭﻻ ﺃﻱ ﻣﻦ ﻣﺆﻳﺪﻳﻪ‪ .‬ﻭﻭﺍﺿﺢ ﺃﻧﻪ ﻟﻮ ﻛـﺎﻥ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﺘﺼﺮﻳﺢ ﺃﻱ ﺭﺍﺋﺤﺔ ﻟﻠﺼﺪﻕ‪ ،‬ﳍﺪﺗ‪‬ﻪ ﺍﻟﻔﻄﺮﺓ ﻓﻮﺭﺍ ﺇﱃ ﺃﻥ ﻳﺴﻌﻰ ﻗﺎﻧﻮﻧﻴﺎ ﳌﻨـﻊ‬

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‫ﺍﳍﺠﻤﺎﺕ ﰲ ﺍﻟﻌﺎﻡ ﺍﳌﺘﺒﻘﻲ ﻣﻦ ﺍﳌﻴﻌﺎﺩ‪ ٥.‬ﻓﻬﻞ ﻫﺬﺍ ﺍﻟﻌﺬﺭ ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﻟﻄﻤﺄﻧﻴﻨـﺔ ﺃﻭ‬ ‫‪ 5‬ﺣﺎﺷﻴﺔ‪ :‬ﻟﻘﺪ ﺍ‪‬ﻤﲏ ﺍﻟﺴﻔﻴﻪ ﺍﻟﺒﻄﺎﻟﻮﻱ "ﳏﻤﺪ ﺣﺴﲔ" ﰲ ﺟﺮﻳﺪﺗﻪ "ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨ‪‬ﺔ" ﺃﻧﻪ ﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺁ‪‬ﻢ ﻗﺪ ﺃﻟﺼﻖ ﰊ ‪‬ﺘﺎﻧ‪‬ﺎ ﺑﺄﻧﻪ ﻗﺪ ‪‬ﺷﻨ‪‬ﺖ ﻋﻠﻴﻪ ﻋﺪﺓ ﻏﺎﺭﺍﺕ ﻻﻏﺘﻴﺎﻟﻪ‪ ،‬ﻓﻜﺎﻥ ﻭﺍﺟﺒﺎ ﻋﻠﻲ ﺃﻥ‬ ‫ﺃﺭﻓﻊ ﺿﺪﻩ ﻗﻀﻴﺔ ﺟﻨﺎﺋﻴﺔ ﻭﺃﺳﺘﺼﺪﺭ ﺍﻟﻌﻘﻮﺑﺔ ﻻ‪‬ﺎﻣﻪ ﺍﻟﻜﺎﺫﺏ‪.‬‬ ‫ﻓﺎﳌﺆﺳﻒ ﺟﺪﺍ ﺃﻥ ﺍﻟﺒﻄﺎﻟﻮﻱ ﰲ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﺃﻳﻀﺎ ﻗﺪ ﺗﻌﻤ‪‬ﺪ ﺇﻏﻮﺍﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺷﺎﻛﻠﺔ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﻠﻌﻮﻥ‪ .‬ﻓﻜﺎﻥ ﻳﻌﻠﻢ ﺟﻴﺪﺍ ﻋﻨﺪ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ ﺻ ‪‬ﺮﺣﺖ ﻣﺮﺍﺭﺍ ﻭﲜﻼﺀ ﺃﻥ‬ ‫ﺁ‪‬ﻢ ﺇﺫﺍ ﺃﻧﻜﺮ ﺍﳊﻠﻒ‪ ،‬ﻓﻠﻦ ﻳ‪‬ﺘﺮﻙ ﺑﺪﻭﻥ ﻋﻘﺎﺏ‪ ،‬ﻓﺴﻴﺒﻄﺶ ﺑﻪ ﺍﷲ ﻋﺎﺟﻼ ﺑﻌﺪ ﲤﺴﻜﻪ‬ ‫ﺑﺎﻟﺮﻓﺾ ﻭﻳ‪‬ﻬﻠﻜﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﶈﻜﻤﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻗﺪ ﺃﻛﺪﺕ ﻟﻨﺎ ﺃﻥ ﺁ‪‬ﻢ ﺳﻮﻑ ﻳ‪‬ﻠﻘﻰ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻘﺒﺾ ﲟﻮﺟﺐ ﺍﻻﺳﺘﺪﻋﺎﺀ ﺍﻟﺴﻤﺎﻭﻱ ﻭﺳﻴﻮﺍﺟﻪ ﻋﻘﻮﺑﺔ ﺍﳌﻮﺕ ﻋﻦ ﻗﺮﻳﺐ ﻋﻠﻰ ﺟﺮﳝﺔ ﺍﻟﺘﺠﺎﺳﺮ‬ ‫ﻭﺍﻟﺮﻓﺾ‪ ،‬ﻓﺄﻱ ﺣﺎﺟﺔ ﻛﺎﻧﺖ ﻟﻨﺎ ﺃﻥ ‪‬ﻴﻢ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺍﶈﺎﻛﻢ ﺍﻹﳒﻠﻴﺰﻳﺔ؟ ﻓﻜﻨﺎ ﻧﺮﻯ ﺁ‪‬ﻢ ﻗﺪ‬ ‫ﻓﺎﺭﻗﺘﻪ ﺍﳊﻴﺎﺓ ﻣﻨﺬ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﳉﻬﻠﺔ ﻭﺍﻟﺒﻄﺎﻟﻮﻱ ﺍﻟﺴﻔﻴﻪ ﻭﺃﺗﺒﺎﻋﻪ ﻳﻈﻨﻮﻧﻪ‬ ‫ﺣﻴﺎ‪ .‬ﺍﻟﻮﺍﻗﻊ ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﺤﺘﻢ ﻋﻠﻰ ﺁ‪‬ﻢ ﺃﻥ ‪‬ﻳﺜﺒﺖ ﺍﺩﻋﺎﺀ ﺍﳍﺠﻤﺎﺕ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳ‪‬ﺴﺘﻨﺘﺞ ﻣﻨﻪ ﻗﻄﻌﺎ‬ ‫ﺑﺄﻧﻪ ﻇﻞ ﳜﺎﻑ ﻫﻴﺒﺔ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﱵ ﺻﺪﺭﺕ ﺑﻜﻠﻤﺎﺕ ﻣﺮﻭ‪‬ﻋﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﻗﺪ ﻧﺴﺞ ﻓﻴﻤﺎ ﺑﻌﺪ‬ ‫ﺍ‪‬ﺎﻣﺎ ‪ -‬ﻟﻜﺘﻤﺎﻥ ﺍﻟﺴﺒﺐ ﺍﳊﻘﻴﻘﻲ ﳋﻮﻓﻪ ‪ -‬ﺑﺄﻧﻨﺎ ﺣﺎﻭﻟﻨﺎ ﺍﻏﺘﻴﺎﻟﻪ‪ .‬ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳ‪‬ﺜﺒﺖ ﻫﺬﻩ‬ ‫ﺍﳍﺠﻤﺎﺕ ﰲ ﺍﶈﻜﻤﺔ‪ ،‬ﻭﻳﺴﺘﺼﺪﺭ ﺍﻟﻌﻘﻮﺑﺔ ﺍﳌﺴﺘﺤﻘﺔ ﻟﻠﻤﺠﺮﻣﲔ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺜﺒﺖ‬ ‫ﺍﺩﻋﺎﺀﺍﺗﻪ ﺍﻟﻔﺎﺭﻏﺔ‪ ،‬ﻟﻜﻦ ﺫﻟﻚ ﺍﳌﻔﺘﺮﻱ ﺍﻟﻈﺎﱂ ﱂ ﻳﺘﺠﺮ‪‬ﺃ ﻋﻠﻰ ﺃﻥ ﳛﻠﻒ ﻓﻀﻼ ﻋﻦ ﺭﻓﻊ ﺍﻟﻘﻀﻴﺔ‬ ‫ﰲ ﺍﶈﻜﻤﺔ‪ .‬ﺃﻓﻠﻢ ﻳﻜﻦ ﻟﺰﺍﻣﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﱪﺉ ﺳﺎﺣﺘﻪ ﻣﻦ ﺍﻻ‪‬ﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﺑﺮﻓﻊ ﺍﻟﻘﻀﻴﺔ ﰲ‬ ‫ﺕ ﺗﻠﻚ ﺍﳍﺠﻤﺎﺕ‬ ‫ﺍﶈﻜﻤﺔ ﺃﻭ ﺍﳊﻠﻒ ﺃﻭ ﺗﻘﺪﱘ ﺷﻬﻮﺩ ﻋﻴﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻬﻞ ﻛﺎﻥ ﺇﺛﺒﺎ ‪‬‬ ‫ﺍﻷﺭﺑﻊ ‪ -‬ﺃﻱ ﳏﺎﻭﻟﺔ ﺩﺱ‪ ‬ﺍﻟﺴﻢ ﻭﺇﻃﻼﻕ ﺍﻟﺜﻌﺎﺑﲔ ﻭﳏﺎﻭﻟﺔ ﺍﻏﺘﻴﺎﻟﻪ ﰲ ﻟﺪﻫﻴﺎﻧﺔ ﻭﻓﲑﻭﺯ ﺑﻮﺭ ﻋﻠﻰ‬ ‫ﺣﺪ ﺯﻋﻢ ﺁ‪‬ﻢ ‪ -‬ﻣﻦ ﻣﺴﺆﻭﻟﻴﱵ ﺃﻡ ﻣﻦ ﻣﺴﺆﻭﻟﻴﺔ ﺁ‪‬ﻢ؟‬ ‫ﻓﻴﺎ ﲨ ‪‬ﻊ ﺍﳌﺸﺎﻳﺦ ﺍﻷﺷﻘﻴﺎﺀ‪ ،‬ﺣﺘ‪‬ﺎ ‪‬ﻡ ﲣﻔﻮﻥ ﺍﳊﻖ؟ ﻣﱴ ﺗﺘﺨﻠﱠﻮﻥ ﻋﻦ ﺍﳋﺼﺎﻝ ﺍﻟﻴﻬﻮﺩﻳﺔ؟ ﺃﻳﻬﺎ‬ ‫ﺍﳌﺸﺎﻳﺦ ﺍﻟﻈﺎﳌﻮﻥ‪ ،‬ﺃﺳﻔﺎ ﻋﻠﻴﻜﻢ‪ ،‬ﻟﻘﺪ ﺳﻘﻴﺘﻢ ﻟﻠﻌﻮﺍﻡ ﻛﺎﻷﻧﻌﺎﻡ ﺃﻳﻀﺎ ﻛﺄﺱ ﺍﻹﳊﺎﺩ ﺍﻟﱵ‬ ‫ﺷﺮﺑﺘﻤﻮﻫﺎ ﺃﻧﺘﻢ‪.‬‬ ‫ﱄ ﻗﺒﻞ ﺍﻷﻭﺍﻥ ﻭﺳﺠﻠﺘﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﺍﻧﻈﺮﻭﺍ ﺑﺄﻱ ﺟﻼﺀ ﲢﻘﻖ ﺍﻟﻴﻮﻡ ﻣﺎ ﺃﻭﺣﻰ ﺍﷲ ﺇ ﱠ‬ ‫ﻣﻦ ﻛﺘﺎﺏ "ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ"‪ .‬ﻭﻫﻮ‪" :‬ﺍﻃﱠﻠﻊ ﺍﷲ ﻋﻠﻰ ﳘﻪ ﻭﻏﻤﻪ‪ .‬ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳﻼ‪.‬‬ ‫ﻭﻻ ﺗﻌﺠﺒﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ‪ .‬ﻭﺑﻌﺰﰐ ﻭﺟﻼﱄ ﺇﻧﻚ ﺃﻧﺖ‬

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‫ﺍﻷﻋﻠﻰ‪ .‬ﻭﳕﺰﻕ ﺍﻷﻋﺪﺍﺀ ﻛﻞ ﳑﺰﻕ‪ .‬ﻭﻣﻜﺮ ﺃﻭﻟﺌﻚ ﻫﻮ ﻳﺒﻮﺭ‪ .‬ﺇﻧﺎ ﻧﻜﺸﻒ ﺍﻟﺴﺮ ﻋﻦ ﺳﺎﻗﻪ‪.‬‬ ‫ﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ‪ .‬ﺛﻠﺔ ﻣﻦ ﺍﻷﻭﻟﲔ ﻭﺛﻠﺔ ﻣﻦ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻫﺬﻩ ﺗﺬﻛﺮﺓ ﻓﻤﻦ ﺷﺎﺀ ﺍﲣﺬ‬ ‫ﺕ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ‬ ‫ﺇﱃ ﺭﺑﻪ ﺳﺒﻴﻼ"‪) .‬ﺭﺍﺟﻊ ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﺍﻟﺼﻔﺤﺔ‪ (٢‬ﰒ ﻭﺭﺩ ‪‬‬ ‫ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴِﻪ ﺗﺮﲨ ﹸﺔ ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﻛﺎﻟﺘﺎﱄ‪ :‬ﻟﻘﺪ ﺍﻃﻠﻊ ﺍﷲ ﻋﻠﻰ ﻫ ‪‬ﻢ ﺁ‪‬ﻢ ﻭﻏﻤ‪‬ﻪ ﻭﺃﻣﻬﻠﻪ ﺇﱃ‬ ‫ﺃﻥ ﳝﻴﻞ ﺇﱃ ﺍﻟﺘﺠﺎﺳﺮ ﻭﺍﻟﺒﺬﺍﺀﺓ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﻳﻨﺴﻰ ﺍ ِﳌﻨ‪‬ﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻟﻠﻮﺣﻲ ﺑﺘﻔﻬﻴﻢ‬ ‫ﺇﳍﻲ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﻫﻲ ﺳﻨﺔ ﺍﷲ ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳﻼ ﻭﺗﻐﻴﲑﺍ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻟﺬﻱ ﹸﻓﻬ‪‬ﻤﺘ‪‬ﻪ ﻣﻦ‬ ‫ﺏ ﺗﺜﲑ‬ ‫ﺍﷲ ﳍﺬﻩ ﺍﳉﻤﻠﺔ ﺃﻥ ﻣﻦ ﺳﻨﺔ ﺍﷲ ﺃﻧﻪ ﻻ ﻳ‪‬ﻨـﺰﻝ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﺃﺣﺪ ﺣﱴ ﺗ‪‬ﻈﻬﺮ ﺃﺳﺒﺎ ‪‬‬ ‫ﻏﻀﺐ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺷﻲﺀ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ ﻳﻜﻤﻦ ﰲ ﺃﻱ ﺯﺍﻭﻳﺔ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﻇﻬﺮ ﻓﺰﻉ‪ ،‬ﻓﻼ‬ ‫ﻳ‪‬ﻨـﺰﻝ ﺍﻟﻌﺬﺍﺏ ﻭﻳﺘﺄﺟ ﹸﻞ ﺇﱃ ﻭﻗﺖ ﺁﺧﺮ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻻ ﺗﻌﺠﺒﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﹶﻮﻥ ﺇﻥ‬ ‫ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ‪ ،‬ﻓﺎﳋﻄﺎﺏ ﻓﻴﻪ ﻣﻮﺟ‪‬ﻪ ﺇﱃ ﲨﺎﻋﱵ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻭﺑﻌﺰﰐ ﻭﺟﻼﱄ ﺇﻧﻚ ﺃﻧﺖ ﺍﻷﻋﻠﻰ‪،‬‬ ‫ﻓﺎﳋﻄﺎﺏ ﻓﻴﻪ ﳍﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﳕﺰ‪‬ﻕ ﺍﻷﻋﺪﺍﺀ ﻛﻞ ﳑﺰﻕ؛ ﺃﻱ ﺳﺘﺼﻴﺒﻬﻢ ﺫﻟﺔﹲ‪،‬‬ ‫ﻭﻣﻜ ‪‬ﺮ ﺃﻭﻟﺌﻚ ﻫﻮ ﻳﺒﻮﺭ‪ ،‬ﻭﻓﹸﻬﻤﺖ ﺃﻧﲏ ﺃﻧﺎ ﺳﺄﻧﺎﻝ ﺍﻟﻔﺘﺢ ﻻ ﺍﻟﻌﺪ ‪‬ﻭ‪ .‬ﻭﺃﻥ ﺍﷲ ﻟﻦ ﻳﺘﻮﻗﻒ ﻭﻟﻦ‬ ‫ﻒ ﻣﺎ ﱂ ﻳﻔﻀﺢ ﺍﻷﻋﺪﺍﺀ ﰲ ﻛﻞ ﻣﻜﺮﻫﻢ ﻭﳚﻌﻠﻪ ﻳﺒﻮﺭ‪ ،‬ﺃﻱ ﺳﻴ‪‬ﻜﺴﺮ ﺍﳌﻜﺮ ﺍﻟﺬﻱ ﺻﻨﻌﻮﻩ‬ ‫ﻳﻜ ‪‬‬ ‫ﻭﺟﺴ‪‬ﻤﻮﻩ ﻭﺳﻴﺬﺭﻩ ﻣﻴﺘﺎ ﻭﺳﻴ‪‬ﺮﻱ ﺟﺜﻤﺎﻧﻪ ﻟﻠﻨﺎﺱ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﺇﻧﺎ ﻧﻜﺸﻒ ﺍﻟﺴﺮ ﻋﻦ ﺳﺎﻗﻪ؛ ﺃﻱ‬ ‫ﻧﻜﺸﻒ ﺍﻟﺴﺘﺮ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻭﻧﺒﻴ‪‬ﻦ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺒﻴﻨﺔ ﻟﻠﻔﺘﺢ‪ ،‬ﻭﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺍﻷﻭﻟﻮﻥ‬ ‫ﻭﺍﻵﺧﺮﻭﻥ ﺃﻳﻀﺎ‪) .‬ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ‪ :‬ﺹ ‪(٢‬‬ ‫ﺍﻧﻈﺮﻭﺍ ﺑﺄﻱ ﻧﻘﺎﺀ ﲢﻘﻘﺖ ﺍﻟﻴﻮﻡ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﲝﺴﺐ ﻫﺬﺍ ﺍﻹﳍﺎﻡ؛ ﻓﻬﻞ ﻣﺎﺕ ﺍﻟﻴﻮﻡ ﲨﻴﻊ‬ ‫ﺍﻟﺬﻳﻦ ﺃﺟﻠﺴﻮﺍ ﺁ‪‬ﻢ ﰲ ﺍﻟﺴﻴﺎﺭﺓ ﻭﲡﻮﻟﻮﺍ ﺑﻪ ﰲ ﺃﺳﻮﺍﻕ ﺃﻣﺮﺗﺴﺮ ﺃﻡ ﻻ؟ ﺃﱂ ﺗﺜﺒﺖ ﺍﻟﻴﻮﻡ ﺃﻥ ﲨﻴﻊ‬ ‫ﺗﻠﻚ ﺍﻷﻓﺮﺍﺡ ﻛﺎﻧﺖ ﻛﺎﺫﺑﺔ؟ ﻓﻘﺪ ﻛﺎﻥ ﺍﷲ ﺍﻟﺮﺣﻴﻢ ﻗﺪ ﻭﻋﺪ ﺑﻮﺿﻮﺡ ﺃﻥ ﺁ‪‬ﻢ ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ‬ ‫ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﺳﻨﺔ ﺍﷲ ﺍﻟﻘﺪﳝﺔ ﺑﺈﻳﺮﺍﺩﻩ ﺍﳍ ‪‬ﻢ ﻭﺍﻟﻐﻢ ﺍﻟﻜﺜﲑ ﻋﻠﻰ ﻗﻠﺒﻪ ﺑﺴﺒﺐ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﳍﺎﻣﻴﺔ ﻓﺘﺄﺧﺮ‬ ‫ﻣﻮﺗ‪‬ﻪ‪ ،‬ﻏﲑ ﺃﻥ ﺍﷲ ﺳﻴﺒﻄﺶ ﺑﻪ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﺘﺠﺎﺳﺮ ﻣﻨﻪ ﻭﺳﻴ‪‬ﻬﻠﻜﻪ‪.‬‬ ‫ﻓﻘﺪ ﲢﻘﻘﺖ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻵﻥ ﻣﻦ ﻛﻼ ﺍﻟﻮﺟﻬﲔ؛ ﺣﻴﺚ ﲢﻘﻘﺖ ﺃﻭﻻ ﻧﺘﻴﺠﺔ ﺇﻇﻬﺎﺭ ﺁ‪‬ﻢ‬ ‫ﺍﳍﻢ ﻭﺍﻟﻐﻢ ﻓﺘﺄﺧ‪‬ﺮ ﻋﻨﻪ ﺍﳌﻮﺕ ﲝﺴﺐ ﺍﻟﺸﺮﻁ ﺍﻹﳍﺎﻣﻲ‪ ،‬ﰒ ﲢﻘﻖ ﺑﻮﺟﻪ ﺁﺧﺮ ﺣﻴﺚ ﺃﻣﺎﺗﻪ ﺍﷲ‬ ‫ﻋﻨﺪ ﺻﺪﻭﺭ ﺍﻟﺘﺠﺎﺳﺮ ﻣﻨﻪ ﻭﺇﺻﺮﺍﺭِﻩ ﺍﳌﻠ ‪‬ﺢ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﳊﻠﻒ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺍﳌﺒﺎﺭﻛﺔ ﺃﺭﻯ‬ ‫ﺍﷲ ﺻﻔﺎﺗﻪ ﺍﳉﻤﺎﻟﻴﺔ ﻭﺍﳉﻼﻟﻴﺔ ﻣﻌﺎ؛ ﻓﻮﺍﺟﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺍﳌﺸﺎﻳ ‪‬ﺦ ﺍﻷﻏﺒﻴﺎﺀ ﺫﻟ ﹰﺔ ﺗﻠﻮ‬ ‫ﺖ ﻭﺍﳌﺸﺎﻳ ‪‬ﺦ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺫﻭﻭ‬ ‫ﺫﻟﺔ‪ ،‬ﻭﺻﺎﺭﺕ ﻛﻠﻤﺔ ﺍﻹﺳﻼﻡ ﻫﻲ ﺍﻟﻌﻠﻴﺎ‪ .‬ﺃﻣﺎ ﺍﻟﻘﺴﺎﻭﺳﺔ ‪‬ﻋﺒ‪‬ﺪ ﹸﺓ ﺍﳌﻴ ِ‬

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‫ﳝﻜﻦ ﺃﻥ ﺗ‪‬ﻘﻨﻊ ﺑﻪ ﺍﶈﻜﻤﺔ‪ ،‬ﺑﺄﻥ ﺷﻔﻘﺘﻪ ﻇﻠﺖ ﲤﻨﻌﻪ ﻋﻨﺪ ﺗﻌ ‪‬ﺮﺿﻪ ﻟﻜﻞ ﻫﺠﻮﻡ ﻣـﻦ‬ ‫ﺍﺳﺘﺼﺪﺍﺭ ﻋﻘﻮﺑﺔ ﺿ ‪‬ﺪ ﺍ‪‬ﺮﻣﲔ ﻛﻤﺎ ﳚﺐ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺳﻼﻣﺔ ﺁ‪‬ﻢ ﻗﺪ ﺻـﺎﺭﺕ‬ ‫ﻋﺮﺿﺔ ﻟﻠﺨﻄﺮ ﺍﳌﺴﺘﻘﺒﻠﻲ ﺑﺴﺒﺐ ﺍﳍﺠﻮﻡ ﺍﻷﻭﻝ‪ ،‬ﻓﻬﻞ ﻳﻘﺒﻞ ﺍﻟﻌﻘـﻞ ﺑﺄﻧـﻪ ﻇـﻞ‬ ‫ﻣﺘﻤﺴﻜﺎ ﺑﺎﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ؟ ﻭﱂ ﻳﻘﺘﺮﺡ ﻋﻠﻴﻪ ﺃﺣ ‪‬ﺪ ﺃﻥ ﻣﻘﺎﻭﻣـﺔ ﺍﻟﻌـﺪﻭ ﺻـﺎﺭﺕ‬ ‫ﺿﺮﻭﺭﻳﺔ ﺟﺪﺍ‪ ،‬ﻭﺃﻥ ﻓﻴﻬﺎ ﻓﺎﺋﺪﺗﲔ‪ :‬ﺇﺣﺪﺍﳘﺎ ﺳﻼﻣﺔ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺫﻟ ﹸﺔ ﺩﻳ ِﻦ ﺍﻟﻌﺪﻭ‬ ‫ﺍﻟﱵ ﻫﻲ ﻏﺎﻳﺔ ﻣﺘﻮﺧﺎﺓ ﻋﻨﺪ ﺍﳌﺴﻴﺤﻴﲔ‪.‬‬ ‫ﻭﳑﺎ ﳚﺪﺭ ﺑﺎﻟﺘﺬﻛﺮ ﺃﻥ ﺗﺼﺮﻳﺢ ﺁ‪‬ﻢ ﻛﺎﻥ ﻗﺎﺑﻼ ﻟﻠﺜﻘﺔ ﺑﻘﺪﺭ ﻣﺎ ﻧﺜـﻖ ﺑﺘـﺼﺮﻳﺢ‬ ‫ﺍﻟﻔﺮﻳﻖ ﺍﳌ ‪‬ﺪﻋ‪‬ﻰ ﻋﻠﻴﻪ ﺍﻟﺬﻱ ﻻ ﻳﻜﻮﻥ ﲝﻮﺯﺗﻪ ﺃﻱ ﺩﻟﻴﻞ ﻹﺛﺒﺎﺗﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺁ‪‬ﻢ ﻗـﺪ‬ ‫ﺷﺎ ‪‬ﻫﺪ ﻫﺬﻩ ﺍﳍﺠﻤﺎﺕ ﺑﺄﻡ ﻋﻴﻨﻴﻪ ﻓﻌﻼ‪ ،‬ﻓﻤﻦ ﺷﻘﺎﻭﺗﻪ ﺍﻟﻘـﺼﻮﻯ ﺃﻥ ﺃﺣـﺪ‪‬ﺍ ﻣـﻦ‬ ‫ﺱ ﺃﻭ ﺳﻼﺡ ﻣﻊ ﺃﻥ ﻣﻨـﺰﻟﻪ‬ ‫ﻱ ﺭﺍﺟﻞ ﺃﻭ ﻣﺎﺵ ﺃﻭ ﻓﺮ ٍ‬ ‫ﺃﺻﺤﺎﺑﻪ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﺮﻯ ﺃ ‪‬‬ ‫ﻛﺎﻥ ﻣﻜﺘﻈﺎ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻭﱂ ﻳﺘﻜﻠﻢ ﻣﻊ ﺃﺣﺪ ‪‬ﺬﺍ ﺍﳋﺼﻮﺹ ﺣﱴ ﺍﻧﻘـﻀﻰ ﻣﻴﻌـﺎﺩ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ‪ .‬ﻓﻜﺄﻧﻪ ﻛﺎﻥ ﳜﺎﻑ ﺍﳍﻼﻙ ﻣﻦ ﺍﻟﺒﻮﺡ ﺑﺴﺮ‪‬ﻩ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﺍﳌﺎﺳﻮﻧﻴﲔ ﺍﻟﺬﻳﻦ‬ ‫ﻱ ﺻﺎﺩﻕ ﺑﺄﻥ ﺗ‪‬ﺘﺮﻙ ﺩﻋﺎﻭﻳﻪ ‪ -‬ﺍﻟـﱵ‬ ‫ﻻ ‪‬ﻳﻔﺸﻮﻥ ﺃﺳﺮﺍﺭﻫﻢ‪ ،‬ﻓﻬﻞ ﳝﻜﻦ ﺃﻥ ﻳﻘﺘﻨﻊ ﺃ ‪‬‬ ‫ﻱ ﺑﺮﻳﻖ ﻟﻠﺼﺪﻕ؟‬ ‫ﻳﺘﻮﻗﻒ ﻋﻠﻴﻬﺎ ﺻﺪﻗﹸﻪ – ﻏﺎﻣﻀﺔ‪ ،‬ﻭﺃﻥ ﻻ ﻳﻼﺣ‪‬ﻆ ﻓﻴﻬﺎ ﺃ ‪‬‬ ‫ﺐ ﳏ ﱠﻞ ﺍﻋﺘﺮﺍﺽ‪ ،‬ﻭﻳﺴﺘﻌﺪ ﻟﻜﺎﻣﻞ‬ ‫ﺇﻥ ﺍﳌﺪ‪‬ﻋﻲ ﺍﻟﺼﺎﺩﻕ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺮﻙ ﺃﻱ ﺟﺎﻧ ٍ‬ ‫ﺍﻟﺒﻴﺎﻥ‪ .‬ﻓﻠﻴﺨ ‪‬ﱪﱐ ﺣﺴﺎ ‪‬ﻡ ﺍﻟﺪﻳﻦ ﰲ ﺃﻱ ﺃﻣﺮ ﻗ ‪‬ﺪﻡ ﺁ‪‬ﻢ ﺍﻟﺼﻔﺎﺀ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻟﻮﺿـﻮﺡ؟‬ ‫ﻓﻬﻞ ﺳﺠ‪‬ﻞ ﻗﻀﻴ ﹰﺔ ﰲ ﻣﺮﻛﺰ ﺍﻟﺸﺮﻃﺔ ﺃﻭ ﺍﶈﻜﻤﺔ ﻋﻨﺪ ﺗﻌ ‪‬ﺮﺿﻪ ﻟﻠـﻬﺠﻤﺎﺕ؟ ﻭﺇﻥ ﱂ‬ ‫ﻳﺴﺘﻄﻊ ﺫﻟﻚ‪ ،‬ﻓﻬﻞ ﹶﺫﻛﺮ ﺫﻟﻚ ﻋﻨﺪ ﺃﻱ ﻣﺴﺆﻭﻝ ﺣﻜﻮﻣﻲ ﺷﻔﻮﻳﺎ؟ ﺃﻭ ﻫﻞ ﺑﺎﺡ ‪‬ﺬﺍ‬ ‫ﻱ ﺳﻌﻲ ﻟﻺﺩﺍﻧﺔ ﺑﺮﻓﻊ ﻗﻀﻴﺔ ﺃﻭ ﺍﺳﺘـﺼﺪﺍﺭ‬ ‫ﺍﻟﺴﺮ ﻋﻨﺪ ﺃﺣﺪ ﺍﻷﺻﺪﻗﺎﺀ؟ ﻫﻞ ﺑﺬﻝ ﺃ ‪‬‬ ‫ﺗﻌﻬ‪‬ﺪ ﻣﲏ ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻋﻦ ﻃﺮﻳﻖ ﺍﶈﻜﻤﺔ؟‬ ‫ﺃﻭ ﻫﻞ ﻗﺪ‪‬ﻡ ﺃﻱ ﺷﺎﻫﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ؟ ﺃﻭ ﻫﻞ ﺃﻗﺴﻢ ﻟﺘﱪﺋﺔ ﺳﺎﺣﺘﻪ ﻣﻦ ﺍﻻ‪‬ﺎﻡ ﻭﱂ‬ ‫ﺍﻟﻄﺒﺎﻉ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﻓﻘﺪ ﻟﻘﻮﺍ ﻣﻬﺎﻧﺔ ﻛﺒﲑﺓ‪ ،‬ﻓﻬﻞ ﺳﻴﻌﻮﺩﻭﻥ ﺇﱃ ﺍﳊﻖ ﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﻳﺎ ﺗﺮﻯ؟‬ ‫ﻛﻼ ﻟﻦ ﻳﻌﻮﺩﻭﺍ‪.‬‬ ‫ﻗﻠﻮﺏ ﻣﻠﻌﻮﻧﺔ‪ ،‬ﻓﻤﻦ ﻳﺮﺩ‪ ‬ﻣ‪‬ﻦ ﻟﻌﻨﻪ ﺍﷲ‪ ،‬ﻓﺘﺪﺑ‪‬ﺮ ﺇﻥ ﻛﻨﺖ ﻣﻦ ﺍﻟﺼﺎﳊﲔ‪ .‬ﻣﻨﻪ‬

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‫ﻧﻘﺒﻞ ﻣﻨﻪ ﺍﻟﻘﺴﻢ؟ ﻭﺇﺫﺍ ﱂ ﻳﻘﻢ ﺑﺄﻱ ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎ ﻹﺛﺒﺎﺕ ﺩﻋﻮﺍﻩ‬ ‫ـ ‪‬ﻬﻢ ﺃﺣﺪ ﲟﺜﻞ ﻫﺬﻩ ﺍﳉﺮﺍﺋﻢ ﺍﳋﻄﺮﺓ ﺩﻭﻥ ﺃﻱ ﺩﻟﻴـﻞ ﻭﻳﻌـﺎﺏ‬ ‫ﻓﻬﻞ ﳚﻮﺯ ﺃﻥ ‪‬ﻳﺘ ﱠ‬ ‫ﺳﻠﻮﻛﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ ﺑﻐﲑ ﺣﻖ؟‬ ‫ﻓ ﱢﻜﺮﻭﺍ ﻗﻠﻴﻼ ﻟﻮﺟﻪ ﺍﷲ؛ ﺃﺗﺮﻭﻥ ﺍ‪‬ﺎﻡ ﺭﺟﻞ ﺷﺮﻳﻒ ‪ -‬ﺩﻭﻥ ﺗﻘﺪﱘ ﺃﻱ ﺷﺎﻫﺪ ﺃﻭ‬ ‫ﺩﻟﻴﻞ ‪ِ -‬ﻣﻦ ﻋﻤﻞ ﺍﻟﺼﻠﺤﺎﺀ ﺃﻡ ﻫﻮ ﻋﻤﻞ ﺍﻷﻧﺬﺍﻝ ﻭﺍﻷﻭﺑﺎﺵ؟!‬ ‫ﻟﻘﺪ ﺫﻛﺮ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍ‪‬ﺎﻣﺎﺕ ﺁ‪‬ﻢ ﻫﺬﻩ ﻣﺮﺍﺭﺍ‪ ،‬ﻟﻜﻨﻬﻢ ﱂ ﻳﻘـﺪﻣﻮﺍ ﺃﻱ ﺩﻟﻴـﻞ‬ ‫ﻹﺛﺒﺎ‪‬ﺎ‪ ،‬ﻓﻬﻞ ﻳﻌﻴﺶ ﺷﻬﻮﺩ ﻋﻴﺎﻥ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﰲ ﻣﻐﺎﺭﺓ ﺃﻭ ﻗﺪ ﻣﺎﺗﻮﺍ ﻫﻢ ﺃﻳـﻀﺎ‬ ‫ﻣﻊ ﺁ‪‬ﻢ؟‬ ‫ﺃﻓﻬﺬﻩ ﺃﻣﺎﻧﺔ ﻣﺴﻴﺤﻴﺔ ﻇﻬﺮﺕ ﻣﻨﻬﻢ ﺍﻵﻥ؟ ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻻ ﳝﻠﻜﻮﻥ ﺇﺛﺒﺎﺗﺎ ﻛﺎﻣﻼ‪،‬‬ ‫ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﻋﻠﻰ ﺍﻷﻗﻞ ﺩﻟﻴﻼ ﻣﻮﺟﺰﺍ ﻏﲑ ﻛﺎﻑ ﻟﻜﻲ ﺗﺰﻭﻝ ﻋﻨﻬﻢ ﻭﺻـﻤﺔ‬ ‫ﺍﻻﻓﺘﺮﺍﺀ ﻭﺍﻟﺒﻬﺘﺎﻥ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻻ ﳝﻠﻜﻮﻥ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺃﺻﻼ‪ ،‬ﺃﻓﻠـﻴﺲ ﻣـﻦ‬ ‫ﺍﳌﻌﻘﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﻛﻞ ﺫﻟﻚ ﻗﺪ ﺍﺧﺘ‪‬ﻠﻖ ﳍﺪﻑ ﻭﺍﺣﺪ ﻓﻘﻂ ﻭﻫﻮ ﺍﻟﺴﻌﻲ ﻋﺒﺜـﺎ‬ ‫ﻟﺘﻐﻴﲑ ﻣﺴﺎﺭ ‪‬ﺮ ﺍﳋﻮﻑ ﺍﳌﺘﺪﻓﻖ ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺇﱃ ﺍﲡﺎﻩ ﺁﺧﺮ؟‬ ‫ﻉ ﺍﳋﺎﺋﻒ‬ ‫ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﻻ ﻳﺆﻣﻦ ﺃﻥ ﺭﺟﻮﻉ ﺁ‪‬ﻢ ﺇﱃ ﺍﳊﻖ ﺛﺎﺑﺖ ﺣﺘﻤﺎ‪ ،‬ﺭﺟﻮ ‪‬‬ ‫ﺍﻟﻔﺰِﻉ ﺍﳌﺬﻋﻮﺭ ﻋﻠﻰ ﺍﻷﻗﻞ‪ .‬ﺇﻧﲏ ﹸﺃﻗ ‪‬ﺮ ﺑﺄﻧﻪ ﺃﺑﺪﻯ ﲤﺴﻜﻪ ﺑﺎﳌﺴﻴﺤﻴﺔ ﺣﱴ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ‬ ‫ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻣﺴﻴﺤﻴﺎ ﻗﺒﻞ ﺻﺪﻭﺭ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﻷﺣﺪ ﺃﻥ ﻳﻘﺪ‪‬ﻡ‬ ‫ﺷﺎﻫﺪﺍ ﻋﻠﻰ ﺃﻧﻪ ﺃﺑﺪﻯ ﺃﻱ ﻧﺸﺎﻁ ﻛﻤﺴﻴﺤﻲ ﰲ ﺃﻳﺎﻡ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ ﺑﺘﺄﻳﻴﺪ ﻣﺒـﺎﺩﺉ‬ ‫ﺍﳌﺴﻴﺤﻴﺔ ﻛﺘﺎﺑ ﹰﺔ ﺃﻭ ﺷﻔﻮﻳ‪‬ﺎ ﻛﻤﺎ ﻛﺎﻥ ﺩﺃﺑﻪ ﻭﻋﺎﺩﺗﻪ ﻗﺒﻞ ﺫﻟﻚ؟ ﺑﻞ ﺍﳊﻘﻴﻘﺔ ﺃﻧﻪ ﺧﻠﻊ‬ ‫ﻗﻤﻴﺺ ﺍﳌﺴﻴﺤﻴﺔ ﻭﻇﻞ ﻳﺘﻀﺮﻉ ﺃﻣﺎﻡ ﺍﻹﻟﻪ ﺍﳊﻖ ﻃﻮﻝ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻛﻠـﻬﺎ‪ ،‬ﻛﻤـﺎ‬ ‫ﺷﻬﺪﺕ ﺑﻪ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺇﱃ ﺍﻵﻥ‪ .‬ﰒ ﺑﻌﺪ ﻣﻀﻲ ﺍﻷﻳﺎﻡ ﺍﳋﻄﺮﺓ ﻇﻞ ﻗﻠﺒـﻪ‬ ‫ﻳﻘﺴﻮ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﻓﺮﻋﻮﻥ‪ ،‬ﺣﱴ ﺳﻘﻂ ﰲ ﻫﻮﺓ ﺍﻟﻜﻔﺮ ‪‬ﺎﺋﻴﺎ ﻋﻨـﺪ‬ ‫ﺻﺪﻭﺭ ﺇﻋﻼﻧﻨﺎ ﰲ ‪ ،١٨٩٥-١٢-٣٠‬ﻭﳊﻖ ﰲ ‪ ١٨٩٦-٧-٢٧‬ﺑﺎﻷﺭﻭﺍﺡ ﺍﻟﱵ‬ ‫ﲢﺘﺮﻕ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﺍﳌﻈﻠﻤﺔ ﳊ‪‬ﺒﻪ ﺍﻟﺪﻧﻴﺎ ﻣﺜﻞ ﺑﻠﻌﺎﻡ‪.‬‬

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‫ﻕ ﰲ ﺗﺼﺮﻳﺢ ﺁ‪‬ﻢ ﺍﻟﺬﻱ ﻻ ﻳﺪﻋﻤـﻪ‬ ‫ﺍﲰﻌﻮﺍ ﺃﻳﻬﺎ ﺍﻷﻋﺰﺓ‪ ،‬ﻛﻴﻒ ﻳﺮﺟﻰ ﺍﻟﺼﺪ ‪‬‬ ‫ﺑﺮﻫﺎﻥ ﻭﺗﻨﺒﻌﺚ ﻣﻨﻪ ﻣﻦ ﺑﻌﻴﺪ ﺭﺍﺋﺤ ﹸﺔ ﺍﻻﺧﺘﻼﻕ ﻭﺍﻟﺘﺄﺛ ِﺮ ﺑﺎﻟﻌﻮﺍﻃﻒ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻌﺘﱪ‬ ‫ﺻﺤﻴﺤﺎ ﰲ ﺑﺎﺩﺉ ﺍﻟﻨﻈﺮ ﻭﻻ ﺑﺎﻟﻨﻈﺮ ﺍﻟﻌﻤﻴﻖ‪ ،‬ﻭﻫﻮ ﻟﻴﺲ ﻋﺪﱘ ﺍﻟﺪﻟﻴﻞ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ‬ ‫ﺇﻥ ﻫﺬﺍ ﻫﻮ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺴﺎﺋﺪ ﻟﻠﻤﺤﺘﺎﻟﲔ ﺑﻄﺒﻌﻬﻢ ﻟﻜﺘﻤﺎﻥ ﺍﳊﻖ‪ ،‬ﻓﻬﻞ ﻫﻨﺎﻟﻚ ﺃﻱ‬ ‫ﻗﻴﻤﺔ ﻟِﻤﺎ ﻻ ﻳ‪‬ﻘﺎﺱ ﻋﻠﻰ ﺷﻲﺀ ﻭﻫﻮ ﻏﲑ ﳏﺘﻤﻞ‪ ،‬ﻣﻘﺎﺑﻞ ﻣﺎ ﻳﻘﺒﻠﻪ ﻛ ﹸﻞ ﺫﻱ ﺿـﻤﲑ‬ ‫ﻕ‬ ‫ﺻﺎﺩﻕ ﺑﺴﻬﻮﻟﺔ؟ ﺇﻥ ﺍﺩﻋﺎﺀ ﳏﺎﻭﻟﺔ ﺩﺱ ﺍﻟﺴﻢ ﻭﻣﻜﻴﺪﺓ ﺍﳍﺠﻤﺎﺕ ﺍﻟﺜﻼﺙ ﺍﺧـﺘﻼ ‪‬‬ ‫ﻛﺮﻳﻪ ﻟﺪﺭﺟﺔ ﻻ ﺃﻋﺘﻘﺪ ﺃﻥ ﺃﺣﺪ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻟﺸﺮﻓﺎﺀ ﻗِﺒﻠﻪ‪ ،‬ﺃﻭ ﳝﻜﻦ ﺃﻥ ﳜﻄﺮ ﺑﺒـﺎﻝ‬ ‫ﺃﺣﺪ ﻃﺮﻓ ﹶﺔ ﻋﲔ‪.‬‬ ‫ﺐ ﺍﳋﻮﻑ ﺍﻟﺬﻱ ﺍﻋﺘﺮﻑ ﺑﻪ ﺁ‪‬ﻢ‬ ‫ﻱ ﺑﺎﺣﺚ ﻭﻃﺎﻫﺮ ﺍﻟﻘﻠﺐ ﰲ ﺃﻥ ﺳﺒ ‪‬‬ ‫ﻟﻦ ﻳﺸﻚ ﺃ ‪‬‬ ‫ﻫﻮ ﻋﻈﻤ ﹸﺔ ﺍﻟﻨﺒﻮﺀﺓ ﺣﺼﺮﺍ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺁ‪‬ﻢ ﻗﺪ ﺑﻴ‪‬ﻦ ﻫﺬﻩ ﺍﻟﺘﻬﻢ ﺍﻟﻜﺎﺫﺑـﺔ ﻭﻗـﺪ‪‬ﻡ‬ ‫ﻱ ﻣ‪‬ﻐﺮﺽ‪ ،‬ﻟﻜﺎﻥ ﳝﻜﻦ ﺃﻥ ﻳﻘﺒﻞ ﺃﺣﺪ ﺍﻟﺒﺴﻄﺎﺀ ﻫـﺬﺍ‬ ‫ﻋﺬﺭﺍ ﺑﺄﻧﻪ ﺧﺎﻑ ﺃﻥ ﻳﻀ ‪‬ﺮﻩ ﺃ ‪‬‬ ‫ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻭ ﻳﻈﻦ ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺍ ‪‬ﺭ ﻵ‪‬ﻢ ﻗﺪ ﺟﻌﻞ ﺍﳊﻖ ﻣﻠﺘﺒﺴﺎ ﰲ ﻗﻠﻮﺏ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻏ ‪‬ﲑ ﺃﻥ ﺍﻟﺘﺼﺮﻳﺢ ‪‬ﺬﻩ ﺍﻟﺒﺴﺎﻃﺔ ﻣﱴ ﻛﺎﻥ ﳑﻜﻨﺎ ﻟﺬﻟﻚ ﺍﳌﻔﺘﺮﻱ ‪ -‬ﺍﻟـﺬﻱ‬ ‫ﺴ ‪‬ﺞ ﺍﻻ‪‬ﺎﻣﺎﺕ ﺍﻟﻜﺎﺫﺑﺔ ﺑﺪﺍﻓﻊ ﺍﳉﺮﳝﺔ ﺑﻌﺪ ﺃﻥ ﻓﺰﻉ ﻣﻦ ﻫﻴﺒﺔ ﺍﻟﻨﺒـﻮﺀﺓ‪،‬‬ ‫ﺧﻄﺮ ﺑﺒﺎﻟﻪ ﻧ ‪‬‬ ‫ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻠﺠﺄ ﺇﱃ ﺍﻟﺰﻭﺭ ﻭﺍﻟﺒﻬﺘﺎﻥ ﺗﺎﺭﻛﺎ ﺍﻟﺼﺪﻕ‪ -‬ﳑﺎ ﺗﺮﺗ‪‬ﺐ ﻋﻠﻴﻪ ﺍﻻﺳـﺘﺠﻮﺍﺏ‬ ‫ﻭﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﻹﺛﺒﺎﺕ‪.‬‬ ‫ﺇﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺁ‪‬ﻢ ﻏﲑ ﻣﺴﺆﻭﻝ ﻋﻦ ﺇﺛﺒﺎﺕ ﺍﳋﻮﻑ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺓ ﺑﺎﻃ ﹲﻞ ﻭﰲ ﻏﲑ‬ ‫ﳏﻠﻪ‪ ،‬ﻷﻧﻪ ﻗﺪ ﺍﻋﺘﺮﻑ ﺑﺎﳋﻮﻑ‪ ،‬ﺑﻞ ﺃﻇﻬﺮﻩ ﺑﺘﺼﺮﻓﺎﺗﻪ ﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﰒ ﺇﻥ ﺍﻟﺘـﺼﺮﳛﺎﺕ‬ ‫ﺍﻟﺴﺨﻴﻔﺔ ﻭﺍﳌﺰﻭﺭﺓ ﺍﻟﱵ ﻗ ‪‬ﺪﻣﻬﺎ ﰲ ﺑﻴﺎﻥ ﺩﻭﺍﻓﻊ ﺍﳋﻮﻑ ﺍﻟﱵ ﻛﺎﻧﺖ ﺑﺎﻃﻠ ﹰﺔ ﻭﺑﻼ ﺩﻟﻴﻞ‪،‬‬ ‫ﻓﻼ ﺷﻚ ﰲ ﺃﻥ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻹﺛﺒﺎﺕ ﻫﺬﻩ ﺗﻘﻊ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﺣﺼﺮﺍ‪ .‬ﻭﻛﺎﻥ ﳚﺐ ﻋﻠﻴﻪ‬ ‫ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺸﻬﻮﺩ ﲝﺴﺐ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﻟﻺﻧﺼﺎﻑ ﻟﺘﱪﺋﺔ ﺳﺎﺣﺘﻪ ﻣﻦ ﺍﻻﻓﺘﺮﺍﺀ‪ .‬ﺇﻥ‬ ‫ﺍﻣﺘﻨﺎﻋﻪ ﻋﻦ ﺭﻓﻊ ﺍﻟﻘﻀﻴﺔ ﰲ ﺍﶈﻜﻤﺔ ﻭﺭﻓﻀ‪‬ﻪ ﺍﻟﻘﺴﻢ ﻛﺎﻥ ﻛﺘﻤﺎ‪‬ﻧﺎ ﺳﺎﻓﺮﺍ ﻟﻠﺤﻘﻴﻘﺔ‪،‬‬ ‫ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﻫﻮ ﻧﻔﺴﻪ ﻭﺃﻗﺎﺭﺑﻪ ﻭﺃﺻﺪﻗﺎﺅﻩ ﻗﺪ ﺃﺻﻴﺒﻮﺍ ﻣﻦ ﻗِﺒﻠﻨﺎ ﺑﺄ ٍﱂ ﻭﺻﺪﻣﺔ ﻳﺴﺘﺤﻴﻞ‬ ‫ﺃﻥ ﻳﺼﺎﺏ ﺃﺣﺪ ﺑﺄﻛ ‪‬ﱪ ﻣﻨﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﻜﻴﻒ ﻛﺎﻥ ﳝﻜﻦ ﳌﺜﻞ ﻫﺬﺍ ﺍﳌﻈﻠﻮﻡ ﺃﻥ‬

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‫ﻳﻠﺰﻡ ﺍﻟﺼﻤﺖ؟ ﺃﻣﺎ ﳓﻦ ﻓﻜﻨﺎ ﻗﺪ ﺍﻗﺘﺮﺣﻨﺎ ﻷﻧﻔﺴﻨﺎ ﻋﻘﻮﺑﺔ ﺃﻧﻪ ﺇﺫﺍ ﺃﻗﺴﻢ ﻋﻠﻰ ﺃﻧﻪ ﱂ‬ ‫ﹶﳜﻒ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺓ ﻓﺴﻮﻑ ﻧﻘﺪﻡ ﻟﻪ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﻧﻘﺪﺍ‪ ،‬ﻟﻜﻨﻪ ﱂ ﻳﻠﺘﻔـﺖ ﺇﱃ‬ ‫ﺍﻟﻘﺴﻢ‪ ،‬ﻭﻫﻨﺎ ﻓﺮﺻﺔ ﺳﺎﳓﺔ ﻋﻈﻴﻤﺔ‪ ٦‬ﻟﻠﻤﻨﺼﻔﲔ ﺃﻥ ﻳﻔﻜﺮﻭﺍ ﳌﺎﺫﺍ ﲢﺎﺷﻰ ﺍﻷﻣﺮ ﺍﻟﺬﻱ‬ ‫‪ 6‬ﺣﺎﺷﻴﺔ‪ :‬ﻟﻘﺪ ﻧﺸﺮ ﺃﺣﺪ ﻣﺮﺍﺳﻠﻲ ﺟﺮﻳﺪﺓ "ﺷﺤﻨﻪ ﻫﻨﺪ" ﺍﻟﺼﺎﺩﺭﺓ ﰲ "ﻣﲑ‪‬ــ" ﰲ‬ ‫ﺍﻟﺼﻔﺤﺔ ﺍﻷﻭﱃ ﻟﻌﺪﺩﻫﺎ ﺍﻟﺼﺎﺩﺭ ﰲ ‪ ١٨٩٦-٩-١‬ﻣﻘﺎﻻ ﺃﺛﺎﺭ ﻓﻴﻪ ﺑﻌﺾ ﺍﻻﻋﺘﺮﺍﺿـﺎﺕ‬ ‫ﻋﻠﻰ ﻧﺒﻮﺀﺓ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻋﻦ ﺁ‪‬ﻢ ﻭﻏﲑِﻫﺎ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺍﺕ‪ ،‬ﻭﻛﺘﺐ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻘﺎﻝ‪:‬‬ ‫ﺚ ﻋﻦ ﺍﻹﻧﺼﺎﻑ‪ .‬ﻭﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺴﺎﺭ‪‬ﺓ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣ ‪‬ﺪ ﻃﺎﻟﺒ‪‬ﺎ ﺍﻟﻌﺪﻝ ﺃﻭ ﳏﺒ‪‬ﺎ ﻟـﻪ‪،‬‬ ‫ﺍﻟﺒﺎﺣ ﹸ‬ ‫ﻟﻜﻦ ﺍﳌﺆﺳﻒ ﺃﻥ ﺃﻏﻠﺒﻴﺔ ﺍﻟﻨﺎﺱ ﻳﺴﻤ‪‬ﻮﻥ ﺃﻧﻔﺴﻬﻢ ﳏﱯ ﺍﻟﻌﺪﻝ ﻭﻃﺎﻟﱯ ﺍﻹﻧﺼﺎﻑ‪ ،‬ﻟﻜﻨﻬﻢ‬ ‫ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻘﺘﻠﻮﻥ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﻭﻗﺒﻞ ﺃﻥ ﻳﺘﻌﻤﻘﻮﺍ ﰲ ﺍﳊﺪﻳﺚ ﺃﻭ ﻳﺘﻮﺻـﻠﻮﺍ ﺇﱃ‬ ‫ﺐ ﺍﻟﻘﻀﻴﺔ ﺃﻭ ﻳﺘﻘﺼ‪‬ﻮﺍ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻳ‪‬ﺒﺪﻭﻥ ﺁﺭﺍﺀﻫﻢ ‪ -‬ﻭﺃﱏ ﳍﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﻧـﺸﺄ ﻋـﻦ‬ ‫ﻟ ‪‬‬ ‫ﺗﻔﻜﲑ ﻋﺎﺑﺮ ﻭﺳﻄﺤﻲ ﺃﻥ ﻳﺴ‪‬ﻠﻢ ﻣﻦ ﺍﳋﻄﺄ ‪ -‬ﻓﻴﺘﻮﺭﻃﻮﻥ ﻻ ﳏﺎﻟﺔ ﺑـﺴﺒﺐ ﺍﻟﺘـﺴﺮ‪‬ﻉ ﰲ‬ ‫ﺐ ﳚﻌﻞ ﺍﻟﺘﺮﺍﺟـﻊ‬ ‫ﺃﺧﻄﺎﺀ ﳐﺠﻠﺔ‪ .‬ﰒ ﻳﺘﻮﻟﺪ ﻋﻨﺪﻫﻢ ‪ -‬ﻧﺘﻴﺠ ﹶﺔ ﺗﺸﺒ‪‬ـﺜﻬﻢ ﲞﻄﺌﻬﻢ ‪ -‬ﺗﻌﺼ ‪‬‬ ‫ﺡ ﺍﻟﻨﻬﺎﺭ‪ .‬ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺃﹸﺣﺐ ﺃﻥ ﺃﺭ ‪‬ﺩ‬ ‫ﻋﻨﻪ ﻣﺘﻌﺬﺭﺍ ﻋﻠﻴﻬﻢ‪ ،‬ﺣﱴ ﻟﻮ ﺍﺗ‪‬ﻀﺢ ﺍﳊﻖ ﻭﺿﻮ ‪‬‬ ‫ﻋﻠﻰ ﺑﻌﺾ ﻛﻠﻤﺎﺕ ﻃﺎﻟﺐ ﺍﻟﻌﺪﻝ ﻫﺬﺍ ﲟﺎ ﻳﻠﻲ‪:‬‬ ‫ﻗﻮﻟﻪ‪ :‬ﻟﻘﺪ ﺑﺎﻟﻎ ﺍﳌﺘﻔِﻘﻮﻥ ﻣﻊ ﺍﻟﺴﻴﺪ ﺍﳌﲑﺯﺍ ﻭﻣﻌﺎﺭﺿﻮﻩ ﰲ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ‪ ،‬ﻓﺎﻟـﺬﻱ‬ ‫ﺱ ﺍﻹﺳـﻼ ‪‬ﻡ‬ ‫ﻳﻘﻮﻝ ﺇﱐ ﺃﺅﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﺻﻠﹼﻲ ﺍﻟﺼﻼﺓ ﻭﺃﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻭﺃﻋﻠﹼﻢ ﺍﻟﻨﺎ ‪‬‬ ‫ﻻ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﺪﻋﻰ ﻛﺎﻓﺮﺍ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺭﻓﹾﻊ ﺃﺣﺪ ﻣﻦ ﺭﺗﺒﺔ ﺍﻟﻌﺎﻟِﻢ ﺇﱃ ﻣﻨﺼﺐ ﺍﻟﺮﺳﺎﻟﺔ ﻫـﻮ‬ ‫ﺍﻵﺧﺮ ﻏ ‪‬ﲑ ﻻﺋﻖ‪.‬‬ ‫ﺾ ﰲ ﻗﻮﻟﻪ ﺍﻷﻭﻝ‪ ،‬ﻷﻧﻪ ﻣﻦ ﻧﺎﺣﻴﺔ ﻳﻘـﻮﻝ‬ ‫ﺃﻗﻮﻝ‪ :‬ﰲ ﺑﻴﺎﻥ ﻃﺎﻟﺐ ﺍﻟﻌﺪﻝ‪ ..‬ﻫﻨﺎﻙ ﺗﻨﺎﻗ ‪‬‬ ‫ﻒ ﺍﳌـﺴﻠﻢ ﺑﺎﻟﻜـﺎﻓﺮ‪ ،‬ﻭﰲ‬ ‫ﺻ ‪‬‬ ‫ﲟﻨﺘﻬﻰ ﺍﻟﻌﻄﻒ ﻭﺍﻟﺮﻓﻖ ﻣ‪‬ﻈﻬﺮﺍ ﺣﺒﻪ ﻟﻠﺤﻖ ﺑﺄﻧﻪ ﻻ ﳚﻮﺯ ﻭ ‪‬‬ ‫ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻭﺑﺎﻟﻠﺴﺎﻥ ﻧﻔﺴﻪ ﻳ‪‬ﺒﺪﻱ ﺭﺃﻳﻪ ﰊ ﻛﺄﻥ ﲨﺎﻋﱵ ﺗﺆﻣﻦ ﺑﺄﱐ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﻭﻛﺄﻧﲏ‬ ‫ﺍﺩ‪‬ﻋﻴﺖ ﺍﻟﻨﺒﻮﺓ ﰲ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﻟﻠﻜﺎﺗﺐ ﺍﻟﻘﺎﺋﻞ ﺻﺤﻴﺢ ﺑﺄﱐ ﻣـﺴ‪‬ﻠﻢ‬ ‫ﺖ ﺍﻟﻨﺒﻮﺓ ﺧﺎﻃﺊ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻭﺃﺅﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺮﺃﻳ‪‬ﻪ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﻳﺼﺮﺡ ﺑﺄﱐ ﺍﺩﻋﻴ ‪‬‬ ‫ﻣﺼﻴﺒﺎ ﰲ ﺭﺃﻳﻪ ﺍﻟﺜﺎﱐ ﻓﻘﺪ ﺃﺧﻄﺄ ﰲ ﺭﺃﹾﻳﻪ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﺼﺮ‪‬ﺡ ﺑﺄﱐ ﻣﺴﻠﻢ ﻭﺃﺅﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ‬

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‫ﺍﻟﻜﺮﱘ‪ .‬ﻓﻬﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺆﻣﻨ‪‬ﺎ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺸﻘ ‪‬ﻲ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮﺓ‬ ‫ﷲ ‪‬ﻭﺧ‪‬ﺎ‪‬ﺗ ‪‬ﻢ‬ ‫ﺍﻓﺘﺮﺍﺀً؟ ﻭﻫﻞ ﳝﻜﻦ ﻟﻠﻤﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻮﺍﺛﻖ ﺑﺄﻥ ﺁﻳﺔ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍ ِ‬ ‫ﲔ )ﺍﻷﺣﺰﺍﺏ‪ (٤١ :‬ﻫﻲ ﻣﻦ ﻗﻮﻝ ﺍﷲ‪ ،‬ﺃﻥ ﻳ‪‬ﻔﺼﺢ ﺑﺄﻧﻪ ﺭﺳﻮﻝ ﻭﻧﱯ ﺑﻌـﺪ ﺍﻟـﻨﱯ‬ ‫ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬ ‫ﻉ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮﺓ ﻗﻂ‬ ‫ ؟ ﻓﻠﻴﺘﺬﻛﺮ ﺟﻨﺎﺏ ﻃﺎﻟﺐ ﺍﻟﻌﺪﻝ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﱂ ﻳ ‪‬ﺪ ِ‬ ‫ﺑﺎﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﺃﻣﺎ ﺍﺳﺘﺨﺪﺍﻡ ﺃﻱ ﻛﻠﻤﺔ ﳎﺎﺯﺍ ﻭﲟﻌﲎ ﻏﲑ ﺣﻘﻴﻘـﻲ ﲝـﺴﺐ ﺍﳌﻌـﺎﱐ‬ ‫ﺍﻟﺸﺎﺋﻌﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳌﻌﺎﺟﻢ‪ ،‬ﻓﻼ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻜﻔﺮ‪ ،‬ﻏﲑ ﺃﻧﲏ ﻻ ﺃﺣﺐ ﺣﱴ ﻫـﺬﺍ‪ ،‬ﻷﻧـﻪ‬ ‫ﻳﺘﻀﻤﻦ ﺍﺣﺘﻤﺎﻝ ﺍﳔﺪﺍﻉ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‪ .‬ﺇﻻ ﺃﻧـﲏ ﻻ ﺃﺳـﺘﻄﻴﻊ ﺃﻥ ﺃﺧﻔـﻲ ﺍﳌﻜﺎﳌـﺎﺕ‬ ‫ﺕ ﻓﻴﻬﺎ ﻛﻠﻤ ﹸﺔ ﺍﻟﻨﺒـﻮﺓ ﻭﺍﻟﺮﺳـﺎﻟﺔ‬ ‫ﻭﺍﳌﺨﺎﻃﺒﺎﺕ ﺍﻟﱵ ﺗﻠﻘﻴﺘ‪‬ﻬﺎ ﻣﻦ ﺍﷲ ﺟﻞ ﺷﺄﻧﻪ ﻭﻗﺪ ﻭﺭﺩ ‪‬‬ ‫ﺑﻜﺜﺮﺓ ﻟﻜﻮﱐ ﻣﺄﻣﻮﺭﺍ ﻣﻦ ﺍﷲ‪ .‬ﻭﺃﻗﻮﻝ ﻣﺮﺍﺭﺍ ﻭﺗﻜﺮﺍﺭﺍ ﺑﺄﻥ ﻛﻠﻤﺔ ﺍﳌﺮﺳ‪‬ﻞ ﺃﻭ ﺍﻟﺮﺳـﻮﻝ‬ ‫ﺍﻟﻨﱯ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﰲ ﺣﻘﻲ ﱂ ﺗ‪‬ﺴﺘﻌﻤ‪‬ﻞ ﰲ ﻣﻌﻨﺎﻫﺎ ﺍﳊﻘﻴﻘـﻲ‪ ،‬ﻭﺍﳊﻘﻴﻘـﺔ‬ ‫ﻱ ﻧـﱯ ﻻ‬ ‫ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﹸﺃﻋﻠﻨ‪‬ﻬﺎ ﻋﻠﻰ ﺍﳌﻸ ﺃﻥ ﻧﺒﻴﻨﺎ ﻫﻮ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻟﻦ ﻳﺄﰐ ﺑﻌﺪﻩ ﺃ ‪‬‬ ‫ﻗﺪﱘ ﻭﻻ ﺟﺪﻳﺪ‪ ،‬ﻭﻣ‪‬ﻦ ﻗﺎﻝ ﺑﻌﺪ ﺭﺳﻮﻟﻨﺎ ﻭﺳﻴﺪﻧﺎ ﺑﺄﻧﻪ ﻧﱯ ﺃﻭ ﺭﺳﻮﻝ ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ‬ ‫ﻭﺍﻻﻓﺘﺮﺍﺀ ﻭﺗﺮﻙ ﺍﻟﻘﺮﺁﻥ ﻭﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ‪ ،‬ﻓﻬﻮ ﻛﺎﻓﺮ ﻛﺬﹼﺍﺏ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ؛ ﺇﻧﺎ‬ ‫ﻧﺆﻣﻦ ﺑﺄﻥ ﺍﻟﺬﻱ ﻳﺪ‪‬ﻋﻲ ﺍﻟﻨﺒﻮﺓ ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ ﻣﻨﻔﺼﻼ ﻋﻦ ﺫﻳﻞ ﻓﻴـﻮﺽ ﺍﻟـﻨﱯ ‬ ‫ﱯ ﺍﷲ ﻣﺴﺘﻘﻼ‪ ،‬ﻓﻬﻮ ﻣﻠﺤـﺪ‬ ‫ﻭﺑﻌﻴﺪﺍ ﻋﻦ ﺫﻟﻚ ﺍﻟﻴﻨﺒﻮﻉ ﺍﻟﻄﻴﺐ ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﻔﺴﻪ ﻧ ‪‬‬ ‫ﻭﻻ ﺩﻳﻦ ﻟﻪ‪ ،‬ﻭﺃﻏﻠﺐ ﺍﻟﻈﻦ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﺪ‪‬ﻋﻲ ﺳﻴﺨﺘﺮﻉ ﻟﻪ ﻛﻠﻤ ﹰﺔ ﺟﺪﻳﺪﺓ‪ ،‬ﻭﳜﺘـﺮﻉ‬ ‫ﺃﺳﻠﻮﺑﺎ ﺟﺪﻳﺪﺍ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻳ‪‬ﺠﺮﻱ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺗﻌﺪﻳﻼ ﻭﺗﻐﻴﲑﺍ‪ ،‬ﻓﻼ ﺷﻚ ﰲ ﻛﻮﻧﻪ ﺃﺧ‪‬ﺎ‬ ‫ﳌﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ‪ ،‬ﻭﻻ ﻣﺮﺍﺀ ﰲ ﻛﻔﺮﻩ؛ ﻓﻜﻴﻒ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﰲ ﺣﻖ ﺧﺒﻴﺚ ﻣﺜﻠﻪ ﺇﺫﻥ ﺑﺄﻧﻪ‬ ‫ﻳﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؟‬ ‫ﻭﳚﺐ ﺃﻥ ﻳﺘﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ ﻛﻤﺎ ﺑﻴ‪‬ﻨﺎ ﺁﻧﻔﺎ ﺑﺄﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺗ‪‬ـﺴﺘﻌﻤﻞ ﳎـﺎﺯﺍ‬ ‫ﻭﺍﺳﺘﻌﺎﺭ ﹰﺓ ﰲ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻹﳍﻴﺔ ﲝﻖ ﺑﻌﺾ ﺃﻭﻟﻴﺎﺋﻪ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻭﻫﻲ ﻻ ﺗ‪‬ﺤﻤ‪‬ﻞ ﻋﻠـﻰ ﻭﺟـﻪ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺃﺻﻞ ﺍﻟﻨـﺰﺍﻉ ﺍﻟﺬﻱ ﺟﺮ‪‬ﻩ ﺍﳌﺘﻌﺼﺒﻮﻥ ﺍﻟﺴﻔﻬﺎﺀ ﺇﱃ ﻧﺎﺣﻴﺔ ﺃﺧـﺮﻯ‪.‬‬ ‫ﻓﺎﺳﻢ "ﻧﱯ ﺍﷲ" ﺍﻟﻮﺍﺭﺩ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﰲ ﺣﻖ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻟﻘﺎﺩﻡ ﻋﻠﻰ ﺍﻟﻠـﺴﺎﻥ‬ ‫ﺍﳌﺒﺎﺭﻙ ﻟﻠﻨﱯ ‪ ،‬ﺇﳕﺎ ﻫﻮ ﻣﻦ ﻣﻨﻄﻠﻖ ﺍ‪‬ﺎﺯ ﺍﳌﺴﻠﱠﻢ ﺑﻪ ﰲ ﻛﺘ‪‬ﺐ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﻫـﻮ‬ ‫ﱯ ﺑﻌﺪ ﺧﺎﺗ‪‬ﻢ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬ ‫ﺗﻌﺒﲑ ﻣﻌﺮﻭﻑ ﰲ ﺍﳌﻜﺎﳌﺎﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺇﻻ ﻓﻤﺎ ﻣﻌﲎ ﻧ ‪‬‬

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‫ﻗﻮﻟﻪ‪ :‬ﻟﻘﺪ ﺑﻴ‪‬ﻦ ﻗﺪﺍﺳ ﹸﺔ ﺍﳌﲑﺯﺍ ﻣِﻌﻴﺎﺭ ﺻﺪﻗﻪ ﺃﻭ ﻛﺬﺑﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻘﻴ‪‬ﻢ ﺍﳌﻨﻘﻄﻊ ﺍﻟـﻨﻈﲑ‬ ‫"ﺷﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ" )ﺃﻋﲏ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﻣﻮﺕ ﺁ‪‬ﻢ ﻭﺻﻬﺮ ﺃﲪـﺪ ﺑﻴـﻚ ﺍﳍﻮﺷـﻴﺎﺭﺑﻮﺭﻱ‬ ‫ﻭﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﻣﻮﺕ ﻟﻴﻜﻬﺮﺍﻡ ﺍﻟﻔﺸﺎﻭﺭﻱ( ﻓﻠﻴﻔﻬ ‪‬ﻢ ﺍﻟﻘﺮﺍﺀ ﺍﻵﻥ ﺑﺄﻧﻔﺴﻬﻢ ﺃﻫـﻲ ﺩﻋـﻮﻯ‬ ‫ﺻﺎﺩﻗﺔ ﺃﻡ ﻛﺬﺏ ﻋﻘﻴﻢ‪.‬‬ ‫ﺾ ﺑﻌﺪ‪ ،‬ﻓﺎﳊﺪﻳﺚ ﻋﻨﻬﺎ ﺳﺎﺑ ‪‬ﻖ ﻷﻭﺍﻧـﻪ‪،‬‬ ‫ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﻟﻴﻜﻬﺮﺍﻡ ﱂ ﻳﻨﻘ ِ‬ ‫ﻏﲑ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ ﻭﺃﲪﺪ ﺑﻴﻚ ﻭﺻﻬﺮِﻩ ﻓﻘﺪ ﻣﻀﻰ ﻣﻴﻌﺎﺩ‪‬ﻫﺎ‪ ،‬ﻭﳘـﺎ ﰲ ﺍﳊﻘﻴﻘـﺔ‬ ‫ﻧﺒﻮﺀﺗﺎﻥ؛ ﻧﺒﻮﺀﺓ ﻋﻦ ﻣﻮﺕ ﺁ‪‬ﻢ ﻭﺃﺧﺮﻯ ﻋﻦ ﻣﻮﺕ ﺃﲪﺪ ﺑﻴﻚ ﻭﻣﻮﺕ ﺻﻬﺮِﻩ‪ ،‬ﺃﻣﺎ ﺁ‪‬ـﻢ‬ ‫ﻓﻘﺪ ﻣﺎﺕ ﰲ ‪ ١٨٩٦-٧-٢٧‬ﻳﻮﻡ ﺍﻻﺛﻨﲔ‪ .‬ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻬﻢ ﻛﻞ ﺫﻱ ﻋﻴﻨﲔ ﺃﻥ ﻣﻮﺗﻪ‬ ‫ﻛﺎﻥ ﲢﻘﻴﻘﺎ ﻟﻠﻨﺒﻮﺀﺓ‪ ،‬ﻭﻛﺎﻥ ﳍﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺟﺎﻧﺒﺎﻥ‪ ،‬ﻭﻗﺪ ﲢﻘﻘﺎ ﻛﻼﳘﺎ‪ .‬ﳓﻦ ﻻ ﻧـﺴﺘﻄﻴﻊ‬ ‫ﱯ ﺃﻭ ﺭﺳﻮ ٍﻝ ﻗﺒﻠﹶﻨـﺎ‪،‬‬ ‫ﻱﻧ ٍ‬ ‫ﺃﻥ ﻧ‪‬ﻠﺠﻢ ﺃﻱ ﻣﺘﻌﺼﺐ ﺧﻠﻴ ِﻊ ﺍﳊﻴﺎﺀ ﻛﻤﺎ ﱂ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﳉﺎﻣﻪ ﺃ ‪‬‬ ‫ﻏﲑ ﺃﻥ ﺍﳌﺘﻘﻲ ﻻ ﳚﺪ ﺃﻱ ﻣﺸﻜﻠﺔ ﰲ ﺗﺼﺪﻳﻖ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﻘـﺪ ﺑﻴ‪‬ﻨـﺎ ﻛـﺜﲑﺍ ‪‬ـﺬﺍ‬ ‫ﺍﳋﺼﻮﺹ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ ﻭﻏﲑِﻩ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﻣﻮﺕ ﺃﲪﺪ ﺑﻴﻚ ﻭﺻﻬﺮِﻩ؛ ﻓﻘﺪ ﻣﺎﺕ ﺃﲪﺪ ﺑﻴﻚ ﰲ ﺍﳌﻴﻌﺎﺩ ﻭﻻ ﻳ‪‬ﻨﻜﺮ‬ ‫ﺫﻟﻚ ﺃﺣﺪ ﻣﻦ ﳐﺎﻟﻔﻴﻨﺎ‪ ،‬ﻓﻜﺄﻥ ﺇﺣﺪﻯ ﺭﻛﻴﺰﺗ‪‬ﻲ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﺍﻧﻜﺴﺮﺕ‪ ،‬ﻭﺃﻣﺎ ﺻﻬﺮ‪‬ﻩ ﻓﻘـﺪ‬ ‫ﻑ ﺑﺴﺒﺐ ﻣﻮﺕ ﺭﻓﻴﻘِﻪ ﻭﲪﻴﻪ ﻟﺪﺭﺟﺔ ﻛﺄﻧﻪ ﻗﺪ ﻫﻠﻚ ﻗﺒـﻞ ﺍﳌـﻮﺕ‪.‬‬ ‫ﺍﺳﺘﻮﱃ ﻋﻠﻴﻪ ﺍﳋﻮ ‪‬‬ ‫ﺕ ﲟﻮﺕ ﺭﺟﻠﹶﲔ ﻓﻤﺎﺕ ﺃﺣﺪ‪‬ﳘﺎ ﻓـﺈﻥ‬ ‫ﻭﻣ‪‬ﻦ ﺫﺍ ﺍﻟﺬﻱ ﻻ ﻳﻌﻲ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻮﺍﺣﺪﺓ ﺇﺫﺍ ﺗﻨﺒﺄ ‪‬‬ ‫ﺍﻟﺜﺎﱐ ﻳﺘﺄﺛﹼﺮ ﺑﻪ ﺑﻄﺒﻌﻪ ﻭﻓﻄﺮﺗﻪ؟ ﻭﻫﺬﺍ ﻣﺎ ﺣﺪﺙ ﻫﻨﺎ‪ ،‬ﳍﺬﺍ ﻓﺈﻥ ﻧﺒﻮﺀﺓ ﺍﻟﻮﻋﻴﺪ ﻫـﺬﻩ ﻗـﺪ‬ ‫ﺗﺄﺧﺮﺕ ﻋﻦ ﺍﳌﻴﻌﺎﺩ ﲝﺴﺐ ﺳﻨﺔ ﺍﷲ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﻣﺮﺍﺭﺍ‪.‬‬ ‫ﻟﻘﺪ ﺫﻛﺮﻧﺎ ﰲ ﺇﻋﻼﻧﺎﺗﻨﺎ ﺍﻟﺴﺎﺑﻘﺔ ﺑﻌﺾ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﱵ ﻭﺻﻠﺘﻨﺎ ﻣـﻦ ﻫـﺆﻻﺀ‪ ،‬ﻭﺍﻟـﱵ‬ ‫ﺗﻀﻤﻨﺖ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﻮﻉ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻣﺴﺄﻟﺔ ﲣﹼﻠﻒ ﻧﺒﻮﺀﺓ ﺍﻟﻮﻋﻴﺪ‬ ‫ﻏﲑ ﺻﺤﻴﺤﺔ ﲝﺴﺐ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻓﺎﻋﺘﺮﺍﺽ ﻛﻞ ﻣﻌﺘﺮﺽ ﰲ ﳏﻠﻪ‪ ،‬ﻟﻜﻦ ﺇﺫﺍ ﻛـﺎﻥ‬ ‫ﺛﺎﺑﺘﺎ ﺑﺘﻮﺍﺗﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻮﺭﺍﺓ ﺃﻥ ﻣﻴﻌﺎﺩ ﺍﻟﻮﻋﻴﺪ ﳝﻜﻦ ﺃﻥ ﻳﺘﺄﺧﺮ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﳋﻮﻑ‪ ،‬ﻓﻤﻦ‬ ‫ﺍﻟﻮﻗﺎﺣﺔ ﺍﻟﺒﺸﻌﺔ ﺃﻥ ﻳﻌﺘﺮﺽ ﺃﻱ ﻣﺴﻠﻢ ﺃﻭ ﻣﺴﻴﺤﻲ ﻋﻠﻰ ﺃﻣﺮ ﺛﺎﺑﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‬ ‫ﻭﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﻳﻌﺘﺮﺽ ﻫﺬﺍ ﺍﻟﻐﱯ ﻋﻠﻴﻨـﺎ‪ ،‬ﺑـﻞ ﻳـﺮِﺩ‬ ‫ﺿﻪ ﻋﻠﻰ ﻛﺘﺐ ﺍﷲ ﺍﳌﻘﺪﺳﺔ‪ .‬ﺍﻗﺮﺃﻭﺍ ﺇﻋﻼﻧﻨﺎ ﺍﻟﺮﺍﺑﻊ ﺍﳌﻘﺮﻭﻥ ﲜـﺎﺋﺰﺓ ﺃﺭﺑﻌـﺔ ﺁﻻﻑ‬ ‫ﺍﻋﺘﺮﺍ ‪‬‬

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‫ﺭﻭﺑﻴﺔ ﻟﺘﻌﻠﻤﻮﺍ ﻛﻴﻒ ﻭﻋﺪ ﺍﷲ ﺍﻟﻨﱯ ﻳﻮﻧﺲ ﻗﻄﻌﺎ ﺑﺈﻧﺰﺍﻝ ﺍﻟﻌﺬﺍﺏ ﰲ ﻏﻀﻮﻥ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ‬ ‫ﻭﻛﺎﻥ ﺍﻟﻮﻋﺪ ﺟﺎﺯﻣﺎ ﻏﲑ ﻣﻘﺮﻭﻥ ﺑﺄﻱ ﺷﺮﻁ‪ ،‬ﻛﻤﺎ ﻳﻮﺟﺪ ﺗﺼﺪﻳﻖ ﺫﻟـﻚ ﰲ ﺍﻟﺘﻔـﺴﲑ‬ ‫ﺍﻟﻜﺒﲑ ﻟﻠﺮﺍﺯﻱ ﺹ ‪ ١٦٤‬ﻭﺗﻔﺴﲑ "ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ" ﻟﻠـﺴﻴﻮﻃﻲ‪ ،‬ﻭﺫﻟـﻚ ﻣـﻦ ﺧـﻼﻝ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪) .‬ﺍﻧﻈﺮﻭﺍ ﺍﻹﻋﻼﻥ ﲜﺎﺋﺰﺓ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﺻﻔﺤﺔ ‪ (١٢‬ﻭﻫﻮ‬ ‫ﻣﻮﺟﻮﺩ ﺃﻳﻀﺎ ﰲ ﺳِﻔﺮ ﻳﻮﻧﺎﻥ‪) ..‬ﺃﻱ ﻳﻮﻧﺲ( ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﰲ ﺍﻹﺻـﺤﺎﺡ ‪ ٣‬ﻭ ‪٤‬‬ ‫ﲔ ‪‬ﻳ ‪‬ﻮﻣ‪‬ـﺎ‬ ‫ﺴ ‪‬ﲑ ﹶﺓ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﻭ‪‬ﺍ ِﺣﺪٍ‪ ،‬ﻭﻧ‪‬ﺎﺩ‪‬ﻯ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪» :‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹶﺃ ‪‬ﺭ‪‬ﺑﻌِـ ‪‬‬ ‫"ﻓﹶﺎ‪‬ﺑ‪‬ﺘ ‪‬ﺪﹶﺃ ﻳ‪‬ﻮﻧ‪‬ﺎ ﹸﻥ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧ ﹸﻞ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨﺔﹶ ‪‬ﻣ ِ‬ ‫ﺼ ‪‬ﻮ ٍﻡ ‪‬ﻭﹶﻟِﺒﺴ‪‬ﻮﺍ ‪‬ﻣﺴ‪‬ﻮﺣ‪‬ﺎ ِﻣ ‪‬ﻦ ﻛﹶـِﺒ ِﲑ ِﻫ ‪‬ﻢ‬ ‫ﷲ ‪‬ﻭﻧ‪‬ﺎ ‪‬ﺩﻭ‪‬ﺍ ِﺑ ‪‬‬ ‫ﺐ ﻧِﻴ‪‬ﻨﻮ‪‬ﻯ«‪....‬ﻓﹶﺂ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ﹸﻞ ﻧِﻴ‪‬ﻨﻮ‪‬ﻯ ﺑِﺎ ِ‬ ‫‪‬ﺗ‪‬ﻨ ﹶﻘِﻠ ‪‬‬ ‫ﷲ‬ ‫ﷲ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺟﻌ‪‬ﻮﺍ ‪‬ﻋ ‪‬ﻦ ﹶﻃﺮِﻳ ِﻘ ِﻬ ِﻢ ﺍﻟ ‪‬ﺮﺩِﻳﺌﹶـﺔِ‪ ،‬ﻧ‪‬ـ ِﺪ ‪‬ﻡ ﺍ ُ‬ ‫ﺻ ِﻐ ِﲑ ِﻫ ‪‬ﻢ‪ ...‬ﹶﻓﻠﹶﻤ‪‬ﺎ ‪‬ﺭﺃﹶﻯ ﺍ ُ‬ ‫ِﺇﻟﹶﻰ ‪‬‬ ‫ﻚ ﻳ‪‬ﻮﻧ‪‬ﺎ ﹶﻥ ﹶﻏﻤ‪‬ﺎ ﺷ‪‬ـﺪِﻳﺪ‪‬ﺍ‪،‬‬ ‫ﺼ‪‬ﻨ ‪‬ﻌ ‪‬ﻪ‪ ...‬ﹶﻓ ‪‬ﻐ ‪‬ﻢ ﺫِﻟ ‪‬‬ ‫ﺼ‪‬ﻨ ‪‬ﻌ ‪‬ﻪ ِﺑ ِﻬﻢ‪ ،‬ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﺮ ﺍﱠﻟﺬِﻱ ‪‬ﺗ ﹶﻜﱠﻠﻢ‪ ‬ﹶﺃ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬‬ ‫ﺏ ‪ ...‬ﻓﹶﺎﻵ ﹶﻥ ﻳ‪‬ﺎ ‪‬ﺭﺏ‪ ،‬ﺧ ﹾﺬ ‪‬ﻧ ﹾﻔﺴِﻲ ِﻣﻨ‪‬ﻲ‪َ ،‬ﻷ ﱠﻥ‬ ‫ﺏ ‪‬ﻭﻗﹶﺎ ﹶﻝ‪» :‬ﺁ ِﻩ ﻳ‪‬ﺎ ‪‬ﺭ ‪‬‬ ‫ﺻﻠﱠﻰ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬‬ ‫ﻅ‪ .‬ﻭ ‪‬‬ ‫ﻓﹶﺎ ﹾﻏﺘ‪‬ﺎ ﹶ‬ ‫‪‬ﻣ ‪‬ﻮﺗِﻲ ‪‬ﺧ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻦ ‪‬ﺣﻴ‪‬ﺎﺗِﻲ«‪ .‬ﺃﻣﺎ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﻓﻘﺪ ﻭﺭﺩﺕ ﻓﻴﻪ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒـﺎﺱ ﺍﻟﺘﺎﻟﻴـﺔ‪:‬‬ ‫"ﺃﻭﺣﻰ ﺍﷲ ﺇﱃ ﻳﻮﻧﺲ‪ :‬ﺇﱐ ﻣﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ ﰲ ﻳﻮﻡ ﻛﺬﺍ ﻛـﺬﺍ‪ ..‬ﻓﻌﺠ‪‬ـﻮﺍ ﺇﱃ‬ ‫ﺍﷲ‪ ،‬ﻭﺃﻧﺎﺑﻮﺍ ﻭﺍﺳﺘﻘﺎﻟﻮﺍ‪ ،‬ﻓﺄﻗﺎﳍﻢ ﺍﷲ ﻭﺃﺧﺮ ﻋﻨﻬﻢ ﺍﻟﻌﺬﺍﺏ‪ .‬ﻓﻘﺎﻝ ﻳـﻮﻧﺲ ﻻ ﺃﺭﺟـﻊ‬ ‫ﺇﻟﻴﻬﻢ ﻛﺬﺍﺑﺎ ﻭﻣﻀﻰ ﻋﻠﻰ ﻭﺟﻬﻪ"‪) .‬ﺍﻧﻈﺮﻭﺍ ﺗﻔﺴﲑ ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ؛ ﲢﺖ ﺁﻳﺔ ﻣﻐﺎﺿﺒﺎ ‬ ‫)ﺍﻷﻧﺒﻴﺎﺀ‪) (٨٨ :‬ﻭﺍﻧﻈﺮﻭﺍ ﺍﻟﺼﻔﺤﺔ ‪ ١٤‬ﻣﻦ ﺍﻹﻋﻼﻥ ﺍﻟﺮﺍﺑﻊ ﲜﺎﺋﺰﺓ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ(‪.‬‬ ‫ﻫﻨﺎ ﻧ‪‬ﺤ‪‬ﻜﱢﻢ ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺣﺴﻦ ﺍﶈﺘﺮﻡ ﻧﻔﺴﻪ ﻭﻧﺴﺄﻟﻪ‪ :‬ﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻘـﻮﻝ ﺃﻥ‬ ‫ﻭﺣﻲ ﺍﷲ ﻫﺬﺍ ﻗﺪ ﺑﻄﹸﻞ ﻭﻛﺎﻥ ﻳﻮﻧﺲ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻛﺬﺍﺑﺎ؟ ﻓﺎﳊﻘﻴﻘﺔ ﺃﻥ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ ﻗﺪ‬ ‫ﺍﺭﺗﻔﻊ ﻣﻦ ﻋﻨﺪ ﺃﻏﻠﺒﻴﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻳﺴﻤ‪‬ﻮﻥ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ﻭﻣﻊ ﺫﻟﻚ‬ ‫ﳚﻬﻠﻮﻥ ﻣﻐﺰﻯ ﺍﻷﺣﺎﺩﻳﺚ‪ .‬ﻟﻘﺪ ﻛﺘﺒﻨﺎ ﻣﺮﺍﺭﺍ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺸﻜﻞ ﻋـﺎﻡ ﻳﻌﺘﻘـﺪﻭﻥ‬ ‫ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﺑﺄﻥ ﺗﺄﺧ‪‬ﺮ ﻣﻴﻌﺎﺩ ﺍﻟﻮﻋﻴﺪ ﺑﺴﺒﺐ ﺍﻟﺘﻮﺑﺔ ﺃﻭ ﺍﳋﻮﻑ ﺟـﺎﺋﺰ‪.‬‬ ‫ﻓﻜﻢ ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﻷﺳﻒ ﺃﻥ ﻳﻜﺬﱢﺏ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻌﺪ ﻗﺮﺍﺀﺓ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻧﺒﻮﺀﺓﹰ ﺗﺸﺒﻪ‬ ‫ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﻳﻮﻧﺲ ﰲ ﻓﺤﻮﺍﻫﺎ‪ ،‬ﻭﺃﻥ ﻳﻜﺬﱢﺑﻮﺍ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﰲ ﺃﻣﻮﺭ ﻳـﺸﺎﺭﻛﲏ‬ ‫ﻓﻴﻬﺎ ﺃﻧﺒﻴﺎﺀ ﺁﺧﺮﻭﻥ ﺃﻳﻀﺎ‪ ،‬ﺇﻧﲏ ﺃﻗﻮﻝ ﻣﺮﺍﺭﺍ ﻭﺗﻜﺮﺍﺭﺍ ﺑﺄﻥ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺻـﻬﺮ‬ ‫ﺃﲪﺪ ﺑﻴﻚ ﻗﻀﺎﺀ ﻣﱪﻡ‪ ،‬ﻓﺎﻧﺘﻈﺮﻭﻫﺎ؛ ﻭﺇﻥ ﻛﻨﺖ ﻛﺎﺫﺑﺎ‪ ،‬ﻓﻠﻦ ﺗﺘﺤﻘـﻖ ﻫـﺬﻩ ﺍﻟﻨﺒـﻮﺀﺓ‬ ‫ﻭﺳﺄﻫﻠﻚ‪ ،‬ﻭﻟﻮ ﻛﻨﺖ‪ ‬ﺻﺎﺩﻗﺎ‪ ،‬ﻓﺄﻳﻀﺎ ﺳﻴﺤﻘﻘﻬﺎ ﺣﺘﻤﺎ ﻣﺜﻠﻤﺎ ﲢﻘﻘﺖ ﻧﺒﻮﺀﰐ ﻋﻦ‬

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‫ﺁ‪‬ﻢ ﻭﺃﲪﺪ ﺑﻴﻚ‪ ،‬ﻓﺎﻟﻐﺎﻳﺔ ﺍﳌﻨﺸﻮﺩﺓ ﻫﻲ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺃﻣﺎ ﻣﻮﺍﻋﻴﺪ ﲢﻘﱡﻘﻬﺎ ﻓﺘﺪﺧﻞ‬ ‫ﻓﻴﻬﺎ ﺃﻳﻀﺎ ﺍﻻﺳﺘﻌﺎﺭﺍﺕ ﺃﺣﻴﺎﻧﺎ؛ ﻓﻘﺪ ﺍﻋﺘ‪‬ﱪﺕ‪ ‬ﺍﻷﻳﺎﻡ ﺃﻋﻮﺍﻣﺎ ﰲ ﺑﻌﺾ ﻧﺒﻮﺀﺍﺕ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺍﳌﻘﺪﺱ‪ ،‬ﺃﻣ‪‬ﺎ ﻣﺎ ﺗﻘﺮﺭ ﻋﻨﺪ ﺍﷲ ﻓﻼ ﻣﺎﻧﻊ ﻟﻪ‪ ،‬ﻓﻠﻴﺨﺠﻞ ﻫﺆﻻﺀ ﺍﳌﻌﺘﺮﺿﻮﻥ ﻗﻠـﻴﻼ‪.‬‬ ‫ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﲪﺪ ﺑﻴﻚ ﻗﺪ ﻣﺎﺕ ﰲ ﺍﳌﻴﻌﺎﺩ ﲢﻘﻴﻘﺎ ﻟﻠﻨﺒﻮﺀﺓ ﻧﻔﺴﻬﺎ ﻭﻛﺎﻥ ﺃﻭﻝ ﻫـﺪﻑ‬ ‫ﻟﻠﻨﺒﻮﺀﺓ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺸﻜﹼﻮﺍ ﰲ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺒﻮﺀﺓ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺧﻮﻑ ﺇﳍـﻲ‪ ،‬ﻷﻥ‬ ‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻟﻠﺤﺎﺩﺙ ﻗﺪ ﲢﻘﻖ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺷﻬﺎﺩﺍﺕ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﻜﺘﺐِ ﺍﻟﺴﺎﺑﻘﺔ‬ ‫ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﻥ ﲢﻘﱡﻖ ﻧﺒﻮﺀﺓ ﺍﻟﻮﻋﻴﺪ ﳝﻜﻦ ﺃﻥ ﻳﺘﺄﺧﺮ ﺑﺴﺒﺐ ﺍﳋﻮﻑ ﺣﱴ ﻟﻮ ﱂ ﻳﻜـﻦ‬ ‫ﻫﻨﺎﻙ ﺃﻱ ﺷﺮﻁ‪ ،‬ﻓﻤﺎﺫﺍ ﻧﺴﻤﻲ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﲨﺎﻋﻴﺔ ‪‬ﺮﺩ ﻋـﺪﺍﺋﻲ‬ ‫ﻭﻣﻌﺎﺭﺿﱵ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻭﻗﺎﺣﺔ ﻭﺇﳊﺎﺩﺍ؟ ﻓﺎﳊﻜﻢ ﺳﻬﻞ ﺟﺪﺍ؛ ﻭﻫﻮ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻟﺴﻄﺎﻥ‬ ‫ﳏﻤﺪ ﺻﻬﺮ ﺃﲪﺪ ﺑﻴﻚ ﺃﻥ ﻳﻨﺸﺮ ﺇﻋﻼﻧﺎ ﺑﺎﻟﺘﻜﺬﻳﺐ‪ ،‬ﰒ ﺇﺫﺍ ﺗﺄﺧﺮ ﻣﻮﺗ‪‬ﻪ ﺃﺟﻼﹰ ﻳﻘﺮﺭﻩ ﻫﻮ‪،‬‬ ‫ﻓﺄﻛﻮﻥ ﻛﺎﺫﺑﺎ‪ .‬ﻭﺇﻻ ﻓﻼ ﺗﻜﺬﱢﺑﻮﺍ ﺍﻟﺼﺎﺩﻗﲔ ﺃﻳﻬﺎ ﺍﻟﺴﻔﻬﺎﺀ! ﻓﺴﺘﻤﻮﺗﻮﻥ ﺑﺴﻮﺍﺩ ﺍﻟﻮﺟـﻪ‪،‬‬ ‫ﻓﻼ ﺗ‪‬ﺨﺮﺟﻨ‪‬ﻜﻢ ﻋﺪﺍﻭﰐ ﻣﻦ ﺣﻈﲑﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻻ ﺗﻌﻠﻤﻮﻥ ﺃﻥ ﻋـﺪﺍﻭﺗﻜﻢ ﱄ ﺗـﺴﺘﻠﺰﻡ‬ ‫ﺗﻜﺬﻳﺐ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺭﺳﻮﻝِ ﺍﷲ ﻭﺍﻟﻜﺘﺐ ﺍﻹﳍﺎﻣﻴﺔ ﺍﻷﺧﺮﻯ؟ ﻭﺍﻋﻠﻤﻮﺍ ﻳﻘﻴﻨﺎ ﺃﻥ‬ ‫ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﻭﻛﹸﺘﺐ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﺧﺮﻳﻦ ﳌﻦ ﻋﻤﻞ ﺍﳌﻠﻌﻮﻧﲔ ﻭﻟـﻴﺲ‬ ‫ﻋﻤﻞ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻄﻴﺒﲔ‪ .‬ﻓﻮﺍﺿﺢ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ ﻭﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﺗﻨﺒﺄﹶﺗﺎ ﲟـﻮﺕ‬ ‫ﺛﻼﺛﺔ ﺃﺷﺨﺎﺹ‪ ،‬ﻭﻣﺎﺕ ﻣﻨﻬﻢ ﺍﺛﻨﺎﻥ ﻭﺑﻘﻲ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻧﺘﻈﺮﻭﺍ ﺫﻟـﻚ ﺍﻟﻮﺍﺣـﺪ‪ .‬ﻭﻣـﻦ‬ ‫ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺘﺄﺧﺮ ﻋﻨﻪ ﻣﻮﺕ ﺍﻟﻮﻋﻴﺪ ﺣﱴ ﺗﺄﰐ ﺳﺎﻋﺔﹲ ﲡﻌﻠﻪ ﻣﺘﺠﺎﺳﺮﺍ ﻣﺴﺘﻬﺘﺮﺍ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻛﻨﺘﻢ ﻣﺴﺘﻌﺠﻠﲔ ﻓﺎ‪‬ﻀﻮﺍ ﻭﺃﺳﺮِﻋﻮﺍ ﺇﻟﻴﻪ ﻟﺘﺠﻌﻠﻮﻩ ﻣﺴﺘﻬﺘﺮﺍ ﻭﻣﻜﺬﺑﺎ ﻭﺍﺳﺘﺼﺪِﺭﻭﺍ ﻣﻨﻪ‬ ‫ﺇﻋﻼﻧﺎ ﰒ ﺍﻧﻈﺮﻭﺍ ﲡﻠﻲ ﻗﺪﺭﺓ ﺍﷲ ‪ .‬ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻫﻲ "ﻛﺬﹼﺑﻮﺍ‬ ‫ﺑﺂﻳﺎﺗﻨﺎ ﻭﻛﺎﻧﻮﺍ ‪‬ﺎ ﻳﺴﺘﻬﺰﺋﻮﻥ‪ .‬ﻓﺴﻴﻜﻔﻴﻜﻬﻢ ﺍﷲ ﻭﻳﺮﺩ‪‬ﻫﺎ ﺇﻟﻴﻚ‪ .‬ﻻ ﺗﺒﺪﻳﻞ ﻟﻜﻠﻤﺎﺕ‬ ‫ﺍﷲ‪ ،‬ﺇﻥ ﺭﺑﻚ ﻓﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ"‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪ ﳛﺐ ﺃﻥ ﻳﺴﺨﺮ ﻣﲏ ﻭﻳﺴﺘﻬﺰﺉ ﰊ ﻓﻼ‬ ‫ﺃﻧﺰﻋﺞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﻟﺼﺎﺩﻗﲔ ﻭﺍﻷﺑﺮﺍﺭ ﻗﺒﻠﻲ ﺃﻳﻀﺎ ﻭﺍﺟﻬـﻮﺍ ﺍﻻﺳـﺘﻬﺰﺍﺀ ﻓﺄﹸﺑﻴـﺪ‬ ‫ﺍﳌﺴﺘﻬﺰﺋﻮﻥ ﺳﺮﻳﻌﺎ‪ ،‬ﻭﱂ ﻳﺴﺘﻄﻊ ﺃﺣﺪ ﺃﻥ ﳜﱪ ﻋﻨﻬﻢ ﺃﻳﻦ ﺫﻫﺒﻮﺍ‪ .‬ﻭﺇﱐ ﺑﺄﻋﲔ ﺍﷲ ﻫـﻮ‬ ‫ﻳﺮﺍﱐ ﻭﻣﻦ ﻳﻜﺬﱢﺑﲏ‪ ،‬ﻭﺃﻋﻠﻢ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻳﻀﻴﻌﲏ ﻭﻻ ﻳ‪‬ﺨﺰﻳﲏ‪ ،‬ﻓﻮﻳﻞ ﻟﻠﺬﻳﻦ ﻛﻔﹼـﺮﻭﱐ‬

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‫ﻛﺎﻥ ﻳﻨـﺰ‪‬ﻩ ﺍﺩﻋﺎ َﺀﻩ ﰲ ﻧﻈﺮ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﳛﻘﻖ ﺑﺮﺍﺀﺗ‪‬ـﻪ‬ ‫ﺖ ﺑـﻪ‬ ‫ﺑﺼﻔﺎﺀ ﻣﻦ ﺍﻻ‪‬ﺎﻡ؟ ﻛﺎﻥ ﻭﺍﺟﺒﻪ ﺃﻥ ﻳﱪﺉ ﻧﻔﺴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻬﻢ ﺍﻟﱵ ﺃﻟﺼﻘ ‪‬‬ ‫ﻭﺛﺒﺘﺖ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺴﺠﻴﻞ ﺍﻟﻘﻀﻴﺔ ﻋﻨﺪ ﺍﻟﺸﺮﻃﺔ‪ ،‬ﺃﻭ ﺑﺘﻘﺼﻲ ﺍﳊﻘﻴﻘﺔ ﻋـﻦ ﻃﺮﻳـﻖ‬ ‫ﺍﻟﺸﻬﻮﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻭ ﲝﻠﻒ ﺍﻟﻴﻤﲔ ﺃﻭ ﺑﻄﺮﻳﻖ ﺁﺧﺮ‪ ،‬ﻟﻜﻨﻪ ﱂ ﻳﺴﺘﻄﻊ ﺗﻄﻬﲑ‬ ‫ﻧﻔﺴﻪ ﻣﻦ ﻭﺻﻤﺔ ﺍﻻ‪‬ﺎﻡ ﺣﱴ ﺩﺧﻞ ﺍﻟﻘﱪ‪ .‬ﻓﻤﻦ ﺍﻟﺸﻮﺍﻫﺪ ﻋﻠﻰ ﻛﺬﺑـﻪ ﺇﺣﺠﺎﻣـﻪ‬ ‫ﺍﳌﺘﻌ ‪‬ﻤﺪ ﻋﻦ ﺗﱪﺋﺔ ﺳﺎﺣﺘﻪ ﻣﻦ ﺍﻟﺘﻬﻢ ﻣﻊ ﻣﺎ ﺃﹸﺗﻴﺢ ﻟﻪ ﻣﻦ ﻓﺮﺻﺔ ﻃﻮﻳﻠﺔ‪.‬‬ ‫ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻫﺬﺍ ﻓﻘﺪ ﻇﻬﺮ ﺟﺎﻧﺐ ﺁﺧﺮ ﻹﺛﺒﺎﺕ ﻛﺬﺑﻪ؛ ﻭﻫﻮ ﺃﻧﻪ ﱂ ﻳﻘـﺪﺭ‬ ‫ﻋﻠﻰ ﺇﻧﻘﺎﺫ ﺣﻴﺎﺗﻪ ﻣﻦ ﺗﺄﺛﲑ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﰲ ﺑﺪﺍﻳﺔ ﺍﻹﻋـﻼﻥ‪ .‬ﻭﻗـﺪ‬ ‫ﺗﺴﺒﺐ ﰲ ﻣﻮﺗﻪ ﺍﻟﻌﺎﺟﻞ ﻫﺬﺍ ﺍﻟﺘﺠﺎﺳﺮ ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﳊﹶﻠﻒ ﺍﻟﺬﻱ‬ ‫ﺗﻨﺒﺄﻧﺎ ﻣﺮﺍﺭﺍ ﺑﻌﺎﻗﺒﺘﻪ ﺍﻟﻮﺧﻴﻤﺔ‪ ،‬ﻭﺑﻴ‪‬ـﻨ‪‬ﺎ ﺑﺼﺮﺍﺣﺔ ﺃﻥ ﻋﺬﺍﺏ ﺍﳌﻮﺕ ﺳﻴﺤ ﹼﻞ ﻋﻠﻴﻪ ﺑﻌﺪ‬ ‫ﺇﺻﺮﺍﺭﻩ ﻋﻠﻰ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﻘﺴﻢ‪ .‬ﻭﻛﻤﺎ ﻛﺘﺒﻨﺎ ﻣﺮﺍﺭﺍ ﺳﺎﺑﻘﺎ ﺑﺄﻧﻪ ﱂ ﻳـﺴﺘﻄﻊ ﺃﻥ‬ ‫ﻳﻌﻴﺶ ﺣﱴ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﺑﻌﺪ ﺻﺪﻭﺭ ﺇﻋﻼﻧﻨﺎ ﺍﻷﺧﲑ ﰲ ‪ ١٨٩٥-١٢-٣٠‬ﻹﲤـﺎﻡ‬ ‫ﺍﳊﺠﺔ‪ .‬ﺃﻓﻠﻴﺲ ﻫﺬﺍ ﻓ ‪‬ﻌ ﹶﻞ ﺍﷲ ﺍﻟﺬﻱ ﺃﻇﻬﺮ ﻛﺬﺏ ﺁ‪‬ﻢ ﻭﻓﻀﺢ ﺍﻓﺘﺮﺍﺀﻩ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‬ ‫ﺑﻌﻘﻮﺑﺔ ﺍﳌﻮﺕ ﺑﻌﺪ ﺇﺻﺮﺍﺭﻩ ﻋﻠﻰ ﺭﻓﺾ ﺍﻟﻘﺴﻢ؟‬ ‫ﺑﻴ‪‬ﻨﻮﺍ ﺍﻵﻥ ﺃﻱ ﺛﻐﺮﺓ ﻗﺎﻧﻮﻧﻴﺔ ﺗﺸﻮﺏ ﺑﻴﺎﻧﻨﺎ ﻫﺬﺍ؟ ﻭﺃﻱ ﺇﺛﺒﺎﺕ ﺑﻘﻲ ﻹﺩﺍﻧﺔ ﺁ‪‬ﻢ؟ ﻻ‬ ‫ﺷﻚ ﰲ ﺃﻥ ﺣﺎﻟﺘﻪ ﺍﻟﻌﻤﻠﻴﺔ ﻗﺪ ﺃﺩﺍﻧ‪‬ﺘﻪ‪ .‬ﻓﻠﻢ ﻳﺴﺘﻄﻊ ﺗﻘﺪﱘ ﺃﻱ ﺷﻬﻮﺩ ﻟﺼﺎﳊﻪ ﻭﺗﱪﺋﺔ‬ ‫ﺳﺎﺣﺘﻪ‪ ،‬ﻭﻟﻦ ﳚﲏ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﻵﻥ ﺃﻱ ﻣﻜﺴﺐ ﻣﻦ ﺗﺄﻳﻴﺪﻩ ﺑﻐﲑ ﺣﻖ‪ .‬ﻭﻟﻘﺪ ﺭﻛﺰﻧﺎ‬ ‫ﺕ ﺟـﺎﺋﺮﺓ ﻗـﺼﺪ‬ ‫ﻣﺮﺍﺭﺍ ﲜﻼﺀ ﻋﻠﻰ ﺃﻥ ﺁ‪‬ﻢ ﻛﺎﺫﺏ ﰲ ﺗﺼﺮﳛﻪ ﺑﺄﻧﻨﺎ ﺷﻨﻨﺎ ﻫﺠﻤﺎ ٍ‬ ‫ﻭﻟﻌﻨﻮﱐ ﻭﺳﺒ‪‬ﻮﱐ ﻭﺷﺘﻤﻮﱐ ﻭﻛﺬﱠﺑﻮﺍ ﻛﻠﻤﺎﰐ ﻭﱂ ﳛﻴﻄﻮﺍ ‪‬ﺎ ﻋﻠﻤﺎ‪ ،‬ﻓﺎﳌﻮﺕ ﻛﺎﻥ ﺧﲑﺍ‬ ‫ﳍﻢ ﻣﻦ ﻫﺬﺍ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ‪ .‬ﻣﻨﻪ‬ ‫=========‬

‫ ﻣﻠﺤﻮﻇﺔ‪ :‬ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﱂ ﺃﺗﻠﻘﹼﻬﺎ ﺍﻵﻥ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻭﺍﺭﺩﺓ ﰲ ﺇﳍﺎﻣﺎﰐ ﻣﻨﺬ ‪ ١٦‬ﻋﺎﻣﺎ‪،‬‬ ‫ﻓﺴﺘﺠﺪﻭﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺨﺎﻃﺒﺎﺕ ﺍﻹﳍﻴﺔ ﱄ ﰲ ﻛﺘﺎﺏ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‪ .‬ﻣﻨﻪ‬

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‫ﺍﻏﺘﻴﺎﻟﻪ‪ ،‬ﻷﻧﻨﺎ ﻗﺪ ﺃﹶﺛﺮﻧﺎ ﻏﲑﺗﻪ ﰲ ﺇﻋﻼﻧﺎﺗﻨﺎ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﺳﺘﺨﺪﻣﻨﺎ ﻛﻠﻤـﺎﺕ ﻣـﺜﲑﺓ‬ ‫ﻟﻠﻐﲑﺓ‪ ،‬ﻏﲑ ﺃﻥ ﺧﻮﻓﺎ ﻗﺪ ﺗﺒﻮ‪‬ﺃ ﻗﻠﺒﻪ ﻓﻠﻢ ﻳﺴﻤ ‪‬ﺢ ﻟﻪ ﺑﺮﻓﻊ ﺭﺃﺳﻪ‪ .‬ﰒ ﺍﺳﺘﺤﻠﻔﻨﺎﻩ ﺑﺈﳊﺎﺡ‬ ‫ﻭﺗﻮﺍﺿﻊ ﻣﺬﻛﱢﺮﻳﻦ ﺇﻳﺎﻩ ﻋﺰ ﹶﺓ ﻳﺴﻮﻉ ﻭﻣﻜﺎﻧ‪‬ﺘﻪ ﻭﻃﻠﺒﻨﺎ ﻣﻨﻪ ﺑﺈﳊﺎﺡ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻛﻠﻤﺎﺕ‬ ‫ﳐﺘﻠﻔﺔ ﻣﻨﺎﺳﺒﺔ ﻭﺩﻗﻴﻘﺔ ﺃﻥ ﻳ‪‬ﺜﺒﺖ ﺍﻟﺘﻬﻤﺔ ﺍﻟﱵ ﺃﻟﺼﻘﻬﺎ ﺑﻨﺎ ﺃﻭ ﺃﻥ ﻳ‪‬ﻘﺴِﻢ‪ ،‬ﻟﻜﻨﻪ ﻟـﺰ ‪‬ﻡ‬ ‫ﺍﻟﺼﻤﺖ ﻛﺎﻟﻜﺎﺫﺑﲔ ﺍﻷﺷﻘﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻣﻬﻢ ﺍﻟﻀﻤﲑ ﺩﻭﻣﺎ ﺑﺄﻥ ﻋﻤﻠﻬﻢ ﻭﺗﺼﺮﻓﻬﻢ‬ ‫ﺐ ﻋﻠﻴﻬﻢ ﻟﻌﻨ ﹶﺔ ﺍﷲ‪ .‬ﻓﻤﻦ ﺍﳌﺆﻛﺪ ﺃﻧﻪ ﻗﺪ ﻣﻨﻌﻪ ﺍﳋﻮﻑ ﻣـﻦ ﺃﻥ ﻳ‪‬ﻔﺘـﻀﺢ ﰲ‬ ‫ﺳﻴﺠﻠ ‪‬‬ ‫ﻣﻜﺎﺋﺪﻩ ﺍﳌﺰﻭ‪‬ﺭﺓ ﻋﻨﺪ ﲢ ‪‬ﺮﻱ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺃﻧﻪ ﺇﺫﺍ ﺃﻗﺴﻢ ﻓﺴﻴﺤ ﹼﻞ ﻋﻠﻴﻪ ﻗﻬ ‪‬ﺮ ﺇﳍﻲ‪ ،‬ﻓﻠـﻢ‬ ‫ﻳﺮﻓﻊ ﺍﻟﻘﻀﻴﺔ ﰲ ﺍﶈﻜﻤﺔ ﻭﱂ ﻳ‪‬ﻘﺴﻢ‪ ،‬ﺑﻞ ﻧﻈﺮﺍ ﺇﱃ ﺍﳊﻘﺎﺋﻖ ﻻﺣ‪‬ﻆ ﺟﻠﻴﺎ ﺃﻧـﻪ ﻟـﻦ‬ ‫ﻱ ﻣﻦ ﺍﻹﺟﺮﺍﺀﻳﻦ‪ ،‬ﻭﺃﻥ ﻋﺎﻗﺒﺘﻪ ﺳﺘﻜﻮﻥ ﻭﺧﻴﻤﺔ‪ .‬ﳍﺬﺍ ﺍﻟﺴﺒﺐ ﻇـﻞ‬ ‫ﻳﺒﺎ ‪‬ﺭﻙ ﻟﻪ ﰲ ﺃ ‪‬‬ ‫ﺍﺩﻋﺎﺅﻩ ﺑﺄﻧﻪ ﻣﺴﻴﺤﻲ ﻣﻨﺎﻗﻀﺎ ﻷﻋﻤﺎﻟﻪ ﺇﱃ ﺁﺧﺮ ﳊﻈﺔ ﻣﻦ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﺮﻓﺎﻗﻪ ﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﺽ ﺑﺄﻥ ﻳ‪‬ﺜﺒـﺖ‬ ‫ﻭﺍﻟﺪﻛﺘﻮﺭ ﻣﺎﺭﺗﻦ ﻛﻼﺭﻙ ﻗﺪ ﺃﺻﺮﻭﺍ ﺑﺈﳊﺎﺡ ﺷﺪﻳﺪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﺮ ‪‬‬ ‫ﺩﻋﺎﻭﻳﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﶈﻜﻤﺔ‪ ،‬ﻹﺩﺭﺍﻛﻪ ﺃﻥ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‬ ‫ﺻﺤﻴﺤ ﹰﺔ ﻳﺘﻄﻠﺐ ﺩﻻﺋﻞ ﻗﻮﻳﺔ‪ ،‬ﻭﺃﻥ ﺍﶈﺎﻛﻢ ﰲ ﺻﻮﺭﺓ ﻋﺪﻡ ﺗﻮﹼﻓﺮ ﺍﻟﺜﺒﻮﺕ ﹾﲢﻜـﻢ‬ ‫ﻟﺼﺎﱀ ﺍﳋﺼﻢ ﻭﲡﻴﺰ ﻟﻪ ﺃﻥ ﻳﺮﻓﻊ ﻋﻠﻰ ﺍﳌﺪ‪‬ﻋﻲ ﻗﻀﻴﺔ ﺍﻓﺘﺮﺍﺀ‪.‬‬ ‫ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺘﺄﻣﻞ ﻛﻢ ﻛﺎﻥ ﺁ‪‬ﻢ ﺧﺎﺋﻔﺎ ﻣﺘﻮﺟﺴﺎ ﻣﻦ ﻛﺬﺑﻪ ﻭ‪‬ﺘﺎﻧﻪ ﻫﺬﺍ؛ ﺇﺫ ﱂ‬ ‫ﻳﻘﺘﻨﻊ ﻗﻠﺒﻪ ﺑﺄﻧﻪ ﺳﻴﻌﻮﺩ ﺇﱃ ﺍﻟﺒﻴﺖ ﺳﺎﳌﺎ ﺑﻌﺪ ﺭﻓﻊ ﺍﻟﻘـﻀﻴﺔ ﰲ ﺍﶈﻜﻤـﺔ‪ ،‬ﻣـﻊ ﺃﻥ‬ ‫ﺃﺻﻬﺎﺭﻩ ﻛﺎﻧﻮﺍ ﺣﺎﺋﺰﻳﻦ ﻋﻠﻰ ﻣﻨﺎﺻﺐ ﺣﻜﻮﻣﻴﺔ ﻣﺮﻣﻮﻗﺔ‪ ،‬ﻭﺃﻥ ﺃﺻﺪﻗﺎﺀﻩ ﺍﳌﺴﻴﺤﻴﲔ‬ ‫ﺴﺮ ﻵ‪‬ﻢ ﺃﻥ ‪‬ﻳﺜﺒﺖ ﻓﻌﻼ ‪ -‬ﺑﺘﻘـﺪﱘ‬ ‫ﻛﺎﻧﻮﺍ ﺫﻭﻱ ﻧﻔﻮﺫ ﻛﺒﲑ ﰲ ﺍﳊﻜﻮﻣﺔ‪ .‬ﻭﻟﻮ ﺗﻴ ‪‬‬ ‫ﺸﻒ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻋﻦ ﻫﺬﺍ‬ ‫ﺷﻬﻮﺩ ﻋﻴﺎﻥ ‪ -‬ﺃﻥ ﺍﳍﺠﻤﺎﺕ ﻗﺪ ‪‬ﺷﻨﺖ ﻋﻠﻴﻪ ﻇﻠﻤ‪‬ﺎ‪ ،‬ﻟﻜ ‪‬‬ ‫ﺍﻟﺜﺒﻮﺕ ﺑﻨﺸﺮﻩ ﰲ ﺍﳉﺮﺍﺋﺪ‪ .‬ﻭﻟﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻔﻮﺯ ﻣﻜﺴﺒﺎ ﻛﺒﲑﺍ ﻟﻠﻤﺴﻴﺤﻴﲔ‪ ،‬ﻷﻥ ﺫﻟﻚ‬ ‫ﻛﺎﻥ ﺳ‪‬ﻴﺴﻔﺮ ﻋﻦ ﺍﻓﺘﺮﺍﺋﻨﺎ ﻭﻛﺬﺑِﻨﺎ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻛﺎﻥ ﺳـ‪‬ﻴﺨﻠﻖ ﻟـﺪﻯ‬ ‫ﺍﳉﻤﻴﻊ ﺷﺒﻬ ﹰﺔ ﻗﻮﻳﺔ ﰲ ﺳﻠﻮﻛﻨﺎ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﺳ‪‬ﻴﻌﺘ‪‬ﺒﺮ ﺟـﺪﻳﺮﺍ ﺑﺎﻟـﺬﻛﺮ ﰲ‬ ‫ﺃﻭﺭﺍﻕ ﺍﻟﺘﺎﺭﻳﺦ! ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﻘﺘﻨﻊ ﺑﺄﻥ ﺁ‪‬ﻢ ﱂ ﻳﺘﺨﺬ ﻃﺮﻳﻖ ﺍﳋﻴﺎﻧﺔ ﻭﺍﻟﻜـﺬﺏ‬ ‫ﺑﺈﻋﺮﺍﺿﻪ ﻋﻦ ﺇﺛﺒﺎﺕ ﻫﺬﻩ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ؟‬

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‫ﺾ ﻛﺒـﺎﺭﻫﻢ‬ ‫ﻒ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺇﱃ ﺍﻵﻥ‪ ،‬ﻓﺎﻷﻓﻀﻞ ﺃﻥ ﻳﺒﺎﻫﻠﻨـﺎ ﺑﻌـ ‪‬‬ ‫ﻭﺇﺫﺍ ﱂ ﻳﻜ ‪‬‬ ‫ﻭﺯﻋﻤﺎﺋﻬﻢ ﻟﻨﺄﺧﺬ ﺍﻟﻔﺘﻮﻯ ﻣﻦ ﺍﻟﻌ ‪‬ﺪﻝ ﺍﻹﳍﻲ‪ .‬ﻓﹶﻠ ‪‬ﻌ ‪‬ﻦ ﺍﻟﻜﺎﺫﺏ ﺩﻭﻥ ﺫ ﹾﻛﺮ ﺃﻱ ﻓﺮﻳـﻖ‬ ‫ﻣﻌ‪‬ﻴﻦ ﻟﻴﺲ ﳑﻨﻮﻋﺎ ﰲ ﺃﻱ ﺩﻳﻦ‪ ،‬ﻻ ﻋﻨﺪﻧﺎ ﳓﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﻋﻨﺪ ﺍﻟﻨـﺼﺎﺭﻯ ﻭﻻ‬ ‫ﺲ "ﻭﺍﻳﺖ ﺑﺮﳜﺖ" ﰲ ﻗﺎﺩﻳﺎﻥ ﺑﺮﻓﻘﺔ ﻋﺪﺩ ﻣـﻦ‬ ‫ﱄ ﺍﻟﻘ ‪‬‬ ‫ﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﺟﺎﺀ ﺇ ﱠ‬ ‫ﺃﺻﺤﺎﺑﻪ ﺍﳌﺴﻴﺤﻴﲔ ﻗﺒﻞ ﻣﺪﺓ ﻗﺼﲑﺓ ﻣﻦ ﺍﻧﻄﻼﻗﻪ ﺇﱃ " ِﺷﻤﻠﺔ" ﻓﻘﺎﻝ ﱄ‪ :‬ﺇﻥ ﺁ‪‬ﻢ ﱂ‬ ‫ﺖ ﻟﻪ‪ :‬ﺇﻧﻪ ﺍﻧﺘﻔﻊ ﻣﻦ ﺍﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺑﺈﺑﺪﺍﺀ ﺍﳋـﻮﻑ ﻣـﻦ‬ ‫ﳝﺖ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺖ ﺍﳍﺠﻤﺎﺕ ﺍﻟﱵ ﺍﺩﻋﻰ ﺑﺄ‪‬ﺎ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻋﺘﺮﻑ ﺑﺄﻧﻪ ﻇ ﱠﻞ ﳜﺎﻑ‪ ،‬ﻭﱂ ‪‬ﻳﺜﺒ ‪‬‬ ‫ﻛﺎﻧﺖ ﺳﺒﺒﺎ ﳋﻮﻓﻪ‪ ،‬ﻓﻘﺎﻝ "ﻭﺍﻳﺖ" ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪" :‬ﻟﻌﻨﺔ ﺍﷲ ﻋﻠـﻰ ﺍﻟﻜـﺎﺫﺑﲔ"‪.‬‬ ‫ﻓﻘﻠﺖ‪ :‬ﻣﻦ ﺍﳌﺆﻛﺪ ﺃﻥ ﺍﻟﻠﻌﻨﺔ ﺳﺘﺤﻞ ﺑﺎﻟﻜﺎﺫﺑﲔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺁ‪‬ﻢ ﻛﺎﺫﺑـﺎ ﺃﻭ ﺃﻧـﺎ‪،‬‬ ‫ﻓﺴﻮﻑ ﳛﻜﻢ ﺍﷲ ﰲ ﺫﻟﻚ‪ .‬ﰒ ﺑﻌﺪ ﻓﺘﺮﺓ ﻗﺼﲑﺓ ﺣ ﱠﻞ ﺃﹶﺛ ‪‬ﺮ ﺍﻟﻠﻌﻨﺔ ﺑﺂ‪‬ﻢ؛ ﺣﻴﺚ ﺩﺧﻞ‬ ‫ﺲ‬ ‫ﺳﺠﻦ ﺍﻟﻌﺬﺍﺏ ﺍﳋﺎﻟﺪ ﺑﻌﺪ ﺗﻌ ‪‬ﺮﺿﻪ ﻟﻌﺬﺍﺏ ﺷﺪﻳﺪ ﻷﺭﺑﻌﺔ ﺃﻳﺎﻡ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻘـ ‪‬‬ ‫ﻭﺍﻳﺖ ﺑﺮﳜﺖ ﳜﺎﻑ ﺍﷲ‪ ،‬ﻓﺒﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﺪﺭﻙ ﺍﻵﻥ ﺃﻳ‪‬ﺎ ﻣﻨـﺎ ‪ -‬ﺃﻱ ﺁ‪‬ـﻢ ﻭﻫـﺬﺍ‬ ‫ﺍﻟﻜﺎﺗﺐ ‪ -‬ﻛﺎﻥ ﻟﻌﻴﻨ‪‬ﺎ‪.‬‬ ‫ﻭﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺩﻋﺎﱐ ﻟﺘﺴﺠﻴﻞ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﻫﻮ ﺃﻥ ﺍﻟﻘﺲ ﻭﺍﻳﺖ ﺑﺮﳜﺖ ﺃﺭﺍﺩ‬ ‫ﻫﻮ ﺍﻵﺧﺮ ﺃﻥ ﲢﻞ ﺍﻟﻠﻌﻨﺔ ﺑﺎﻟﻜﺎﺫﺏ‪ ،‬ﻭﲟﺎ ﺃﻥ ﺁ‪‬ﻢ ﻛﺎﻥ ﻛﺎﺫﺑﺎ‪ ،‬ﻓﻘﺪ ﺣﻠﹼـﺖ ﺑـﻪ‬ ‫ﻱ ﻗﺴﻴﺲ ﺃﻭ ﻣﺴﻴﺤﻲ ﺁﺧﺮ ﻳﺸﻚ ﰲ ﻗﻀﻴﺔ ﺁ‪‬ـﻢ‬ ‫ﺍﻟﻠﻌﻨﺔ‪ ،‬ﻭﳍﺬﺍ ﺃﻗﻮﻝ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺃ ‪‬‬ ‫ﻭﻳﺰﻋﻢ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ ﱂ ﺗﺘﺤﻘﻖ‪ ،‬ﻓﻠﺰﺍﻡ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﺎﻫﻠﲏ‪.‬‬ ‫ﻉ ﻧﻔﺴﻪ ﺿﺪ ﳐﺎﻟﻔﻴﻪ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻭﺭﺩ ﻛﻠﻤﺔ‬ ‫ﺃﻣﺎ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻌﻨﺔ ﻓﻘﺪ ﺍﺳﺘﺨﺪﻣﻪ ﻳﺴﻮ ‪‬‬ ‫"ﻭﻳﻞ" ﲝﻖ ﺍﻟﻴﻬﻮﺩ ﰲ ﻛﻼﻡ ﻳﺴﻮﻉ‪ ،‬ﻓﺎﻟﻮﻳﻞ ﻭﺍﻟﻠﻌﻨﺔ ﺳ‪‬ﻴﺎﻥ‪ .‬ﻭﻗﺪ ﺗﻨﺒﺄ ﻳﺴﻮﻉ ﲝﻠﻮﻝ‬ ‫ﺍﻟﻌﺬﺍﺏ ﺑﺎﳌﺨﺎﻟﻔﲔ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻓﺈﻥ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺬﻱ ﺍﲣـﺬﻩ‬ ‫ﻣﺮﺷ ‪‬ﺪ ﺍﳌﺴﻴﺤﻴﲔ ﻭﻗﺎﺋ ‪‬ﺪﻫﻢ ﻟﹶﺸﻘﺎﻭﺓ ﻗﺼﻮﻯ‪ .‬ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻻ ﻳﺮﻳﺪﻭﻥ ﺍﺳـﺘﺨﺪﺍﻡ‬ ‫ﻛﻠﻤﺔ "ﺍﻟﻠﻌﻨﺔ" ﻓﻠﻴﺴﺘﺨﺪﻣﻮﺍ ﻛﻠﻤﺔ "ﺍﻟﻌﺬﺍﺏ" ﺃﻭ "ﺍﻟﻌﻘﺎﺏ"‪ ،‬ﻓﻬﺎ ﺃﻧﺎ ﹸﺃﻋﻠﻦ ﻫﻨـﺎ ﺃﻥ‬ ‫ﻣ‪‬ﻦ ﺑﺎﻫﻠﲏ ﻭﱂ ﻳﺘﻌﺮﺽ ﺧﻼﻝ ﺳﻨﺔ ﻟﻌﻘﻮﺑﺔ ﲰﺎﻭﻳﺔ‪ ،‬ﻓﺴﺄﻛﺘﺐ ﺃﻥ ﻧﺒﻮﺀﰐ ﺑﻄﹸﻠـﺖ‪،‬‬

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‫ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﱪﺯ ﺃﺣﺪ ﳌﺒﺎﻫﻠﱵ‪ ،‬ﻓﻠﻴﻔﻬ ‪‬ﻢ ﲨﻴ ‪‬ﻊ ﺍﻟﻘﺮﺍﺀ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﻫﺮﺑﻮﺍ ﻷ‪‬ﻢ ﻋﻠﻰ‬ ‫ﺍﻟﺒﺎﻃﻞ‪.‬‬ ‫ﻭﲟﺎ ﺃﻥ ﺍﻟﻌﻨﺎﺩ ﺍﻟﺪﻳﲏ ﻟﺪﻯ ﺍﳌﺴﻴﺤﻴﲔ ﻗﺪ ﺗﺰﺍﻳﺪ ﻛﺜﲑﺍ‪ ،‬ﻟﺬﺍ ﺃﺭﻯ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ‬ ‫ﺟﺪﺍ ﺃﻥ ﻳﺒﺎﻫﻠﻮﱐ ﰲ ﻗﻀﻴﺔ ﺻ ‪‬ﺪﻕ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻴﺤﻴﺔ ﺃﻳﻀﺎ ﳊﺴﻢ ﺍﳉﺪﺍﻝ ﺍﻟﻴﻮﻣﻲ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻳﻨﻔﺮﻭﻥ ﻣﻦ ﻛﻠﻤﺔ ﺍﻟﻠﻌﻨﺔ ﻓﻠﻴﺘﺮﻛﻮﺍ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﻳﺪﻋ ‪‬ﻮ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ ﻗﺎﺋﻼ‪ :‬ﻳﺎ ﺇﻟﻪ ﺍﻟﻌﺎﳌﲔ! ﺇﻥ ﺍﻹﺳﻼﻡ ﻳﻌﻠﻦ ﺃﻥ ﺗﻌﻠﻴ ‪‬ﻢ ﺍﻟﺜـﺎﻟﻮﺙ‬ ‫ﺑﺎﻃﻞ ﻭﻻ ﻳﺆﺩﻱ ﺇﻻ ﺇﱃ ﺳﺒﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺃﻥ ﺍﺑﻦ ﻣﺮﱘ ﻟﻴﺲ ﺇﳍﺎ ﺑﺄﻱ ﺣﺎﻝ ﻣـﻦ‬ ‫ﺍﻷﺣﻮﺍﻝ ﺑﻞ ﻛﺎﻥ ﺑﺸﺮﺍ ﻭﻧﺒﻴﺎ‪ ،‬ﻭﺃﻥ ﳏﻤﺪﺍ ﺍﳌﺼﻄﻔﻰ ﻛﺎﻥ ﺭﺳﻮﻻ ﺻﺎﺩﻗﺎ ﻣـﻦ‬ ‫ﺍﷲ ﻭﻛﺎﻥ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼ ‪‬ﻡ ﺍﷲ ﺍﳌﻘﺪﺱ ﻭﺑﺮﻱﺀ ﻣﻦ ﻛـﻞ‬ ‫ﺧﻄﺄ ﻭﺿﻼﻝ‪ .‬ﺑﻴﻨﻤﺎ ﻳﺆﻣﻦ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺃﻥ ﻳﺴﻮﻉ ﺑﻦ ﻣﺮﱘ ﻛﺎﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﺇﳍـﺎ‪،‬‬ ‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﹶﻠﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﺎﱂ ﺣﻈﻲ ﺑﺎﻟﻨﺠﺎﺓ ﺑﺪﻣﻪ‪ ،‬ﻭﺃﻥ ﺍﻵﳍـﺔ‬ ‫ﺃﻗﺎﻧﻴﻢ ﺛﻼﺛﺔ‪ ،‬ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻭﺭﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﻭﺃﻥ ﻳﺴﻮﻉ ﺇﻟ ‪‬ﻪ ﻛﺎﻣﻞ ﳝﻠﻚ ﺻـﻔﺎﺕ‬ ‫ﺍﻵﳍﺔ ﺍﻟﺜﻼﺛﺔ؛ ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﺍﺣﻜﻢ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﺍﳊﺎﺿﺮﻳﻦ ﰲ ﻣﻴﺪﺍﻥ ﺍﳌﺒﺎﻫﻠـﺔ‬ ‫ﺑﺈﻫﻼﻛﻚ ﺍﻟﻔﺮﻳﻖ ﺍﳌﺘﻤﺴﻚ ﺑﻌﻘﺎﺋﺪ ﺑﺎﻃﻠﺔ ﺧﻼﻝ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﺑﻌﺬﺍﺏ ﻋﻈﻴﻢ‪ ،‬ﻷﻥ‬ ‫ﻣﻮﺕ ﺣﻔﻨﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﺳﺒﻴﻞ ﺧﻼﺹ ﺍﻟﻌﺎﱂ ﺑﺄﺳﺮﻩ ﺃﻓﻀﻞ‪.‬‬ ‫ﻭﻏﺎﻳﺔ ﺍﻟﻘﻮﻝ‪ :‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺪﻋ ‪‬ﻮ ﻛ ﱞﻞ ﻣﻨﺎ ﺃﻱ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴﲔ ﲝﻴﺚ ﻳﺪﻋﻮ‬ ‫ﺃﺣﺪ ﺍﻟﻔﺮﻳﻘﲔ ﺃﻭﻻ ﻭﻳﻘﻮﻝ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ :‬ﺁﻣﲔ‪ ،‬ﰒ ﻳﺪﻋﻮ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜـﺎﱐ ﻭﻳﻘـﻮﻝ‬ ‫ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ‪ :‬ﺁﻣﲔ‪ ،‬ﰒ ﻳﻨﺒﻐﻲ ﺗﺮﻗﱡﺐ ﺍﳊﻜﻢ ﺍﻹﳍﻲ ﻟﻌﺎ ٍﻡ ﻛﺎﻣﻞ‪ .‬ﻭﺇﻧﲏ ﺍﻵﻥ ﺃﻗـﺮ‬ ‫ﺇﻗﺮﺍﺭﺍ ﺻﺎﳊﺎ ﺷﺮﻋﻴﺎ ﺑﺄﻧﲏ ﺳﹸﺄﻭﺩﻉ ﳍﺎﺗﲔ ﺍﳌﺒﺎﻫﻠﺘﲔ ﺃﻟ ﹶﻔﻲ ﺭﻭﺑﻴﺔ ﻟﻠﻤﺴﻴﺤﻴﲔ ﺍﻟﺬﻳﻦ‬ ‫ﻳﺘﻘﺪﻣﻮﻥ ﳌﺒﺎﻫﻠﱵ ﰲ ﺍﳌﻴﺪﺍﻥ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻬ ‪‬ﻢ ﺟﺪﺍ‪ ،‬ﻷﻧﻪ ﻛﻤﺎ ﻧﻘـﻮﻝ ﳓـﻦ‬ ‫ﺍﳌﺴﻠﻤﲔ ﺑﺄﻥ ﺍﻹﻟﻪ ﺍﳊﻲ ﺍﻟﻘﺎﺩﺭ ﻣﻌﻨﺎ‪ ،‬ﻓﺈﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻳﻀﺎ ﻳﻘﻮﻟﻮﻥ ﺇﻧﻪ ﻣﻌﻬﻢ‪.‬‬ ‫ﻱ ﻣﻦ ﻫﺎﺗﲔ ﺍﻷﻣـﺘﲔ‬ ‫ﻭﺳﺘﺘﺤﻘﻖ ﳍﺬﻩ ﺍﳌﺒﺎﻫﻠﺔ ﻓﺎﺋﺪ ﹲﺓ ﺃﻛﱪ‪ ،‬ﺇﺫ ﺳﻴﺘﺒﲔ ﻟﻠﻨﺎﺱ ﺃ ‪‬‬ ‫ﻣﺆ‪‬ﻳﺪ ﹲﺓ ﻣﻦ ﺍﷲ ﻭﺗﺘﻤﺘﻊ ﲟﻌﻴﺔ ﺇﳍﻴﺔ‪ .‬ﻭﺇﻥ ﱂ ﻳﻘﺒﻞ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﺡ ﻓﻜ ‪‬ﻢ‬ ‫ﻫﺎﺋﻞ ﻣﻦ ﺍﻟﻠﻌﻨﺎﺕ ﻣﻮ ‪‬ﺩﻉ ﳍﻢ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺳﻴﻨﻜﺸﻒ ﻋﻠﻰ ﺍﻟﻨـﺎﺱ ﺃ‪‬ـﻢ ﻫـﻢ‬

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‫ﺍﻟﻜﺎﺫﺑﻮﻥ‪ ،‬ﻭﺇﻥ ﳐﺎ ﹶﻃِﺒﻴﻨﺎ ﻫﻢ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺎﺭﺗﻦ ﻛﻼﺭﻙ ﻭﺍﻟﻘﺴﻴﺲ ﻋﻤـﺎﺩ ﺍﻟـﺪﻳﻦ‪،‬‬ ‫ﻭﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﺭﺋﻴﺲ ﲢﺮﻳﺮ ﳎﻠﺔ "ﻛﺸ‪‬ﻒ ﺍﳊﻘﺎﺋﻖ" ﻭﺍﳌﻨﺸﻲ ﺻﻔﺪﺭ ﻋﻠﻲ ‪‬ﻨـﺪﺍﺭﻩ‬ ‫ﻭﺍﻟﻘﺴﻴﺲ ﻓﺘﺢ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺃﻭ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻓﻠﻴﺘﻘﺪﻡ‬ ‫ﺑﺎﻟﻄﻠﺐ‪ .‬ﻭﺃﺳﻠﻮﺏ ﺍﳊﻜﻢ ﻫﺬﺍ ﺃﻓﻀﻞ ﻟﻜﻲ ﻳﺘﺨﻠﺺ ﺍﻟﻌـﺎﱂ ﻣـﻦ ﺍﳋـﺼﻮﻣﺎﺕ‬ ‫ﺍﻟﻴﻮﻣﻴﺔ‪ ،‬ﻭﻟﻴﺴﻮ ‪‬ﺩ ﻭﺟ ‪‬ﻪ ﻛﻞ ﻛﺎﺫﺏ ﻭﻣﺰ ‪‬ﻭﺭ‪.‬‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‬ ‫ﺍﳌﻌﻠﻦ ﻣﺮﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬

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‫ ‬ ‫ﻧﺤﻤﺪﻩ وﻧﺼﻠﻲ ﻋﻠﻰ رﺳﻮﻟﻪ اﻟﻜﺮﻳﻢ‬

‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻜﺘﻴﺐ ﺍﻟﺬﻱ ﺍﲰﻪ "ﺍﳊﻜﻢ ﺍﻹﳍﻲ"‬

‫‪@ @á b§a@‰aŠÔÛa@µg@Ý•ìnÜÛ@lìÜ c@ÝšÏc‬‬ ‫@‪@ @†ä aë@lbväjÛa@ò ëb Ó@Éîº@Éß@Òý‚ÜÛ‬‬ ‫ﺇﻥ ﺍﻟﺴﺎﺩﺓ ﺍﳌﺴﻴﺤﻴﲔ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨـﻮﻥ ﺑﺎﻟﺜـﺎﻟﻮﺙ ﻭﻛﻔﹼـﺎﺭﺓ‬ ‫ﻳﺴﻮﻉ‪ ،‬ﺳﻴ‪‬ﻠﻘﹶﻮﻥ ﰲ ﺟﻬﻨﻢ ﻟﻸﺑﺪ‪ ،‬ﺃﻣﺎ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺬﻱ ﻋﻠﱠﻤﻪ ﺍﷲ ﺍﳌـﺴﻠﻤﲔ ﰲ‬ ‫ﻛﻼﻣِﻪ ﺍﻟﻄﺎﻫﺮ "ﺍﻟﻘﺮﺁ ِﻥ ﺍﻟﻜﺮﱘ" ﻓﻬﻮ ﺃﻥ ﻻ ﺧﻼﺹ ﺇﻻ ﺑﺎﻟﺘﻮﺣﻴﺪ؛ ﺍﻟﺬﻱ ﻋﻨﻪ ﻓﻘﻂ‬ ‫ﺳﻴ‪‬ﺴﺄﻝ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﺳﻮﺍﺀ ﺃ‪‬ﺑﻠﹶﻐﻬﻢ ﺍﻟﻘﺮﺁ ﹸﻥ ﺃﻡ ﻻ‪ ،‬ﺫﻟﻚ ﻷﻧﻪ ﻣﻨﻘـﻮﺵ ﰲ ﻗﻠـﺐ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﻔﻄﺮﺗﻪ ﺑﺄﻥ ﺧﺎﻟﻘﻪ ﻭﻣﺎﻟﻜﻪ ﻫﻮ ﺍﷲ ﺍﻷﺣﺪ ﻭﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﻣﺎ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻱ ﺟﱪ‪ ،‬ﻷﻥ ﺭﺳﻮﻣﻪ ‪‬ﺗﻨﻘﺶ ﻋﻠﻰ ﻗﻠـﺐ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﺧﻠﻘﻪ‪.‬‬ ‫ﺇﻧﻪ ﳌﻦ ﺍﻟﺸﺮﻙ ﺍﻟﻨﺠﺲ ﲢﺪﻳﺪ ﺍﻹﻟﻪ ﻏ ِﲑ ﺍﶈﺪﻭﺩ ﰲ ﺛﻼﺛﺔ ﺃﻗﺎﻧﻴﻢ ﺃﻭ ﺃﺭﺑﻌﺔ ‪ -‬ﻛﻤﺎ‬ ‫ﻳﻌﺘﻘﺪ ﺍﳌﺴﻴﺤﻴﻮﻥ ‪ -‬ﰒ ﺍﻋﺘﺒﺎﺭ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻛﺎﻣﻼ ﻭﳏﺘﺎﺟـﺎ ﻟﻠﺘﺮﻛﻴـﺐ‪ ،‬ﰒ‬ ‫ﺖ "ﺍﻟﻜﻠﻤ ﹸﺔ ﺍﻹﻟ ‪‬ﻪ" ﻧﻔﺴ‪‬ﻬﺎ ﰲ ﺑﻄﻦ‬ ‫ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﷲ ﻛﺎﻥ ﻛﻠﻤ ﹰﺔ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﰒ ﺃﹸﻟﻘﻴ ِ‬ ‫ﺐ ﺟﺴﻤﺎ ﻣﻦ ﺩﻣﻬﺎ ﻭ ‪‬ﻭﻟِﺪ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻌـﺮﻭﻑ ﻭﲢﻤ‪‬ـﻞ ﺍﻵﻻﻡ‬ ‫ﻣﺮﱘ‪ ،‬ﻓﺎﻛﺘﺴ ‪‬‬ ‫ﻛﺎﳊﺼﺒﺔ ﻭﺍﳉﺪﺭﻱ ﻭﺁﻻﻡ ﺑﺰﻭﻍ ﺍﻷﺳﻨﺎﻥ ﺍﻟﱵ ﻳﺘﺤﻤﻠﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻋﺎﺩﺓﹰ‪ ،‬ﰒ ﺣـﲔ‬ ‫ﺐ ﺃﺧﲑﺍ ﺃﹸﻟﻘﻲ ﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ ﻭ ‪‬ﻋﱢﻠﻖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ!! ﺣﻘ‪‬ﺎ ﺇﻧﻪ ﻟﺸﺮﻙ ﳒﺲ ﺣﻴﺚ‬ ‫ﺷ ‪‬‬

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‫ﺍ‪‬ﺗﺨﺬ ﺍﻹﻧﺴﺎ ﹸﻥ ﺇﳍﹰﺎ! ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺃﻥ ﻳ‪‬ﻠﻘﻰ ﰲ ﺑﻄﻦ ﺍﻣﺮﺃﺓ ﻭﺍﻟﺘﺠـﺴ‪‬ﺪ ﻭﺍﻟﺘﻌـﺮﺽ‬ ‫ﻟﻼﻋﺘﻘﺎﻝ ﺑﺄﻳﺪﻱ ﺍﻷﻋﺪﺍﺀ! ﻛﻼ ﺑﻞ ﺇﻥ ﺍﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﺗﻘﺒﻞ ﺃﻥ ﻳﺘﻌـﺮﺽ ﺍﷲ‬ ‫ﻉ ﺍﻟﻌﺰﺓ‬ ‫ﳍﺬﻩ ﺍﻵﻻﻡ ﻭﻳﻮﺍﺟ ‪‬ﻪ ﻫﺬﻩ ﺍﳌﺼﺎﺋﺐ‪ .‬ﻭﺃﱏ ﳌﺎﻟﻚ ﻛﻞ ﻋﻈﻤﺔ ﻭﻣﻨﺒﻊ ﻛﻞ ﺃﻧﻮﺍ ِ‬ ‫ﺃﻥ ﻳﺴﺘﺴﻴﻎ ﻛﻞ ﻫﺬﻩ ﺍﻟﺬﻟﺔ ﻭﺍﳍﻮﺍﻥ؟ ﺇﻥ ﺍﳌﺴﻴﺤﻴﲔ ﻳﺆﻣﻨﻮﻥ ﺑﺄﻥ ﻫﺬﻩ ﻫـﻲ ﺃﻭﻝ‬ ‫ﻓﺮﺻﺔ ﺗﻌﺮ‪‬ﺽ ﺍﷲ ﻓﻴﻬﺎ ﻹﻫﺎﻧ ٍﺔ‪ ،‬ﻭﺃﻥ ﺍﷲ ﱂ ﻳﻮﺍﺟ ‪‬ﻪ ﻓﻴﻤﺎ ﺳﺒﻖ ﻣﺜﻞ ﻫـﺬﻩ ﺍﻷﻧـﻮﺍﻉ‬ ‫ﻂ‬ ‫ﻟﻠﻤ‪‬ﺬﻟﱠﺔ‪ ،‬ﺇﺫ ﱂ ﳛﺪﺙ ﰲ ﺍﳌﺎﺿﻲ ﻗﻂ ﺃﻥ ﺍﺳﺘﻘ ‪‬ﺮ ﺍﷲ ﰲ ﺑﻄﻦ ﺍﻣﺮﺃﺓ ﰲ ﺻﻮﺭﺓ ﺧﻠﻴ ِ‬ ‫ﷲ ﺗﻮﻟﱠﺪ ﻣـﻦ‬ ‫ﺍﻟﻨﻄﻔﺔ ﻛﺈﻧﺴﺎﻥٍ‪ ،‬ﻓﻤﻨﺬ ﺃﻥ ﲰﻊ ﺍﻟﻨﺎﺱ ﺑﺎﺳﻢ ﺍﷲ ﱂ ﻳﺴﻤﻌﻮﺍ ﻗﻂ ﺃﻥ ﺍ َ‬ ‫ﺑﻄﻦ ﺍﻣﺮﺃﺓ ﻛﺈﻧﺴﺎﻥ‪ .‬ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﻣﺴﻠﱠﻤﺎﺕ ﺍﳌﺴﻴﺤﻴﲔ‪ .‬ﻛﻤﺎ ﻳﻌﺘﺮﻓـﻮﻥ‬ ‫ﺑﺄﻥ ﺃ‪‬ﻳﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺎﻧﻴﻢ ﺍﻟﺜﻼﺛﺔ ﱂ ﻳﻜﻦ ﻟﻪ ﺟﺴﻢ ﻣﺴﺘﻘﻞ ﰲ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﰒ ﲢـﺪﺩ‬ ‫ﻟﻜ ﱟﻞ ﻣﻨﻬﺎ ﺟﺴ ‪‬ﻢ ﺧﺎﺹ ﻣﺴﺘﻘﻞ ﻣﻨﺬ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻣﻀﻰ ﻋﻠﻴﻪ ﺣـﱴ ﺍﻵﻥ ‪١٨٩٦‬‬ ‫ﻋﺎﻣﺎ‪ .‬ﻓﺼﻮﺭﺓ ﺍﻷﺏ ﻛﺂﺩﻡ‪ ،‬ﻷﻥ ﺁﺩﻡ ﺧ‪‬ﻠﻖ ﻋﻠﻰ ﺻﻮﺭﺗﻪ‪) ،‬ﺍﻧﻈﺮﻭﺍ ﺍﻟﺘﻮﺭﺍﺓ‪ :‬ﺳـﻔﺮ‬ ‫ﺍﻟﺘﻜﻮﻳﻦ؛ ﺍﻹﺻﺤﺎﺡ ﺍﻷﻭﻝ‪ ،‬ﺍﻟﻌﺪﺩ ‪ (٢٧‬ﻭﺍﻻﺑ ‪‬ﻦ ﲡﺴ‪‬ﻢ ﻋﻠﻰ ﺻﻮﺭﺓ ﻳﺴﻮﻉ )ﻛﻤﺎ‬ ‫ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ ﻳﻮﺣﻨﺎ؛ ﺍﻹﺻﺤﺎﺡ ﺍﻷﻭﻝ‪ ،‬ﺍﻟﻌﺪﺩ ‪ ،(١‬ﺃﻣﺎ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻓﺘﺸﻜﱠﻞ ﻋﻠﻰ‬ ‫ﺷﻜﻞ ﲪﺎﻣﺔ )ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺇﳒﻴﻞ ﻣﺘ‪‬ﻰ؛ ﺍﻹﺻﺤﺎﺡ ‪ ،٣‬ﺍﻟﻌﺪﺩ ‪ ،(١٦‬ﻓﻤ‪‬ﻦ ﺃﺭﺍﺩ ﺃﻥ‬ ‫ﻳﺸﺎﻫﺪ ﺍﻵﳍﺔ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺘﺠﺴﺪﺓ ﻟﻠﻤﺴﻴﺤﻴﲔ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻼﺣﻆ ﻣﺮﺳـﻮﻡ ﺛـﺎﻟﻮﺛﻬﻢ‬ ‫ﺍﳌﺎﺩﻱ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺘﻀﺮﻉ ﺇﻟﻴﻬﺎ‪ ،‬ﺑﻞ ﻛﻤﺎ ﻗﺪ ﻣ ﹼﻜﻨ‪‬ﺎ ﲨﻴﻊ ﻣﺮﻳـﺪﻱ‬ ‫"ﻏﻮﺭﻭ" ﻣِﻦ ﺯﻳﺎﺭﺓ ﺍﳊﻠﺔ ﺍﳌﺨﻔﻴﺔ ﻟﻠﺴﻴﺦ ﰲ ﻛﺘﺎﺑﻨﺎ "ﺳ‪‬ﺖ ﺑﺘﺸﻦ" )ﺍﻟﻘﻮﻝ ﺍﳊـ ‪‬ﻖ(‪،‬‬ ‫‪‬ﻴﺊ ﻟﺘﻼﻣﺬﺓ ﻳﺴﻮﻉ ﺃﻳﻀﺎ ﺯﻳﺎﺭ ﹶﺓ ﺁﳍﺘﻬﻢ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻧﺮﻳﻬﻢ ﺭﺑ‪‬ﻬﻢ ﺍﻟﺜﺎﻟﻮﺛﻲ ﺫﺍ ﺍﳉﻮﺍﻧﺐ‬ ‫ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﻠﻴ‪‬ﻨﻴﺒﻮﺍ ﺇﻟﻴﻪ ﻭﻟﻴﺨﻀﻌﻮﺍ ﻟﻪ ﻭﻳﺘﻀﺮﻋﻮﺍ ﺇﻟﻴﻪ ﻭﻫﻮ ﻛﻤﺎ ﻫﻮ ﺃﺩﻧـﺎﻩ‪ ،‬ﻭﻟﻘـﺪ‬ ‫ﺣﺼﻠﻨﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺳﻮﻡ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﳌﻄﺒﻮﻋﺔ ﻣﻦ ﻗِﺒﻞ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻧﻔﺴﻬﻢ‪.‬‬

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‫ﻓﻬﺬﻩ ﺍﻵﳍﺔ ﺍﻟﺜﻼﺛﺔ ﺍ‪‬ﺴﺪﺓ‪ ،‬ﻛﻠﻬﺎ ﰲ ﺯﻋﻢ ﺍﳌﺴﻴﺤﻴﲔ ﳎﺴﺪﺓ ﻟﻸﺑـﺪ‪ ،‬ﻭﻛـﻞ‬ ‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻟﻪ ﺟﺴﻢ ﻣﺴﺘﻘﻞ ﻟﻸﺑﺪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻛﻞ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺗـﺸﻜﱢﻞ ﺇﳍـﺎ‬ ‫ﲔ ﻟﻨﺎ ﺃﺣﺪ ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺜﻼﺛ ﹸﺔ ﻭﺍﺣﺪﺍ ﺭﻏﻢ ﲡﺴ‪‬ﺪﻫﻢ‬ ‫ﻭﺍﺣﺪﺍ‪ ،‬ﻓﻠﻴﺒ ‪‬‬ ‫ﻟﻸﺑﺪ ﻭﺍﻧﻔﺼﺎﳍﻢ ﺍﻟﺪﺍﺋﻢ ﻋﻦ ﺑﻌﻀﻬﻢ؟‬ ‫ﺲ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ‬ ‫ﻓﻬﻞ ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﺃﻥ ﳚﻌﻞ ﻟﻨﺎ ﺍﻟﺪﻛﺘﻮ ‪‬ﺭ ﻣﺎﺭﺗﻦ ﻛﻼﺭﻙ ﻭﺍﻟﻘ ‪‬‬ ‫ﺲ ‪‬ﺎﻛﺮﺩﺍﺱ ﻭﺍﺣﺪ‪‬ﺍ ﺭﻏﻢ ﻛﻮ ِﻥ ﻛ ﱟﻞ ﻣﻨﻬﻢ ﻟﻪ ﺟـﺴﻢ ﻣـﺴﺘﻘﻞ ﻭﻣﻨﻔـﺼﻞ‬ ‫ﻭﺍﻟﻘ ‪‬‬ ‫ﻭﳐﺘﻠﻒ ﻋﻦ ﻏﲑﻩ؟ ﳓﻦ ﻧﻌﻠﻦ ﻫﻨﺎ ﺑﺘﺤ ‪‬ﺪ ﺃﻧﻪ ﺣﱴ ﻟﻮ ﻣ‪‬ﺰﻕ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﻭﺭ‪‬ﻛﺒﺖ‬ ‫ﳊﻮﻣﻬﻢ ﻣﻊ ﺑﻌﻀﻬﺎ‪ ،‬ﻓﻠﻦ ﻳﺼﲑ ﻭﺍﺣﺪ‪‬ﺍ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺧﻠﻘﻬﻢ ﺍﷲ ﺛﻼﺛﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ‬ ‫ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﳉﺴﻢ ﺍﻟﻔﺎﱐ ﺭﻏﻢ ﺇﻣﻜﺎﻥ ﺍﻟﺘﺤﻠﻞ ﻭﺍﻟﺘﻔﺮﻕ ﻻ ﻳﺘ‪‬ﺤﺪﻭﻥ ﰲ ﻭﺍﺣﺪ‪،‬‬ ‫ﻓﺄﱏ ﻟﻸﺟﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﻻ ﳚﻮﺯ ﳍﺎ ﺍﻟﺘﺤﻠﻞ ﻭﺍﻟﺘﻔـﺮﻕ ﲝـﺴﺐ ﻣﻌﺘﻘـﺪﺍﺕ‬ ‫ﺍﳌﺴﻴﺤﻴﲔ ﺃﻥ ﺗﻜﻮﻥ ﻭﺍﺣﺪﺍ؟‬ ‫ﻭﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺍﻟﻘﻮ ﹸﻝ ﺑﺄﻥ ﻫﺬﻩ ﺍﻵﳍﺔ ﺍﻟﺜﻼﺛﺔ ﻟﻠﻤﺴﻴﺤﻴﲔ ﻫﻲ ﲟﻨــﺰﻟﺔ ﺛﻼﺛـﺔ‬ ‫ﺃﻋﻀﺎﺀ ﰲ ﳉﻨﺔ‪ ،‬ﻳﻨﻔﱠﺬ ﻛﻞ ﻗﺮﺍﺭ ﻋﻨﻬﺎ ﺑﺈﲨﺎﻉ ﺍﻟﺜﻼﺛﺔ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﳌـﺴﻴﺤﻴﻮﻥ‪ ،‬ﺃﻭ‬ ‫ﻳ‪‬ﺘﺨ‪‬ﺬ ﺍﻟﻘﺮﺍﺭ ﺑﺄﻏﻠﺒﻴﺔ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻓﻜﺄﻥ ﻣﹶﺜﻞ ﺍﷲ ﻛﻤﺜﻞ ﺣﻜﻮﻣﺔ ﺩﳝ‪‬ﻘﺮﺍﻃﻴﺔ‪ ،‬ﳑﺎ ﻳﻌﲏ‬ ‫ﺃﻥ ﺇﳍﻬﻢ ﺃﻳﻀﺎ ﻻ ﻳﺘﻤﺘﻊ ﺑﺎﻟﺴﻠﻄﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻻﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ‪ ،‬ﻭﺇﳕﺎ ﻳﺘﻮﻗﻒ ﺍﻷﻣﺮ ﻛﻠﻪ‬ ‫ﻋﻠﻰ ﺍﺳﺘﺸﺎﺭﺓ ﺍﻟﻠﺠﻨﺔ‪.‬‬ ‫ﺑﺎﺧﺘﺼﺎﺭ؛ ﻫﺬﺍ ﻫﻮ ﺇﻟﻪ ﺍﳌﺴﻴﺤﻴﲔ ﺍﳌﺮﻛﱠﺐ‪ ،‬ﻓﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳـﺮﺍﻩ ﻓﻠﻴﻨﻈـﺮ‪ .‬ﺇﻥ‬ ‫ﺍﻟﻘﺴﺎﻭﺳﺔ ﻳﺘﺒﺎﻫﻮﻥ ﺑﺪِﻳﻦ ﻳﻘﺪﻡ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻋﻦ ﺍﻹﻟﻪ‪ ،‬ﻟﻜﻨﻬﻢ ﳛﺘﻘﺮﻭﻥ ﻭﻳﺰﺩﺭﻭﻥ‬ ‫ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﳌﻨـﺰ‪‬ﻩ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﳌﻨﺎﻓﻴﺔ ﻟﻠﻌﻘﻞ‪ .‬ﻭﻗﺪ ﺻـﺎﺭ ﺷـﻐﻠﹸﻬﻢ‬ ‫ﺍﻟﺸﺎﻏﻞ ﻟﻴ ﹶﻞ ‪‬ﺎ ‪‬ﺭ ﺃﻥ ﻳﻜﺬﺑﻮﺍ ﺍﻟﻨﱯ ﺍﳌﻘﺪﺱ ﺍﻟﺼﺎﺩﻕ ﻭﻳﺴﺒ‪‬ﻮﻩ ﻭﻳﺸﺘﻤﻮﻩ ﲟﻜﺎﺋـﺪﻫﻢ‬ ‫ﺍﻟﺪﺟﺎﻟﻴﺔ ﻭﻳﻘﺪ‪‬ﻣﻮﺍ ﺫﻟﻚ ﺍﻟﻜﺎﺋﻦ ﺍﻟﻨﻮﺭﺍﱐ ﰲ ﺭﺳﻮﻡ ﺳﻴﺌﺔ ﺟﺪﺍ‪ .‬ﻓﺒﻌﺾ ﺍﻟﻘـﺴﺎﻭﺳﺔ‬ ‫ﳒﺴﻲ ﺍﻟﻔﻄﺮﺓ ﻗﺪ ﺭﲰﻮﺍ ﺻﻮﺭﺓ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﻣﺆﻟﻔﺎ‪‬ﻢ ﻛﺄﻧﻪ‬ ‫ﺇﻧﺴﺎﻥ ﺳﻔﹼﺎﻙ ﺩﻣﻮﻱ ﻭﻫﻮ ﻳﻘﻒ ﻏﺎﺿﺒﺎ ﻣﻐﺘﺎﻇﺎ ﻭﰲ ﻳﺪﻩ ﺳﻴﻒ ﻣ‪‬ﺼﻠﹶﺖ‪ ،‬ﻭﻳﺮﻳﺪ ﺃﻥ‬ ‫ﳝﺰﻕ ﺑﻌﺾ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻟﻔﻘﺮﺍﺀ ﻭﻏﲑﻫﻢ‪ .‬ﻟﻜﻦ ﻫﺆﻻﺀ ﻟﻮ ﺣﺎﺯﻭﺍ ﻋﻠﻰ ﻧﺰﺭ ﻳﺴﲑ ﻣﻦ‬

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‫ﺍﻹﳝﺎﻥ ﻭﺍﻹﻧﺼﺎﻑ ﻟﺮﲰﻮﺍ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺻﻮﺭ ﹶﺓ ﻣﻮﺳﻰ ﺷﺪﻳﺪ ﺍﻟﻘﺴﻮﺓ ﻋـﺪﱘ‬ ‫ﺍﻟﺮﲪﺔ ﻭﰲ ﻳﺪﻩ ﺳﻴﻒ ﺑﺘﺎﺭ ﻭﻫﻮ ﻳﻘﻄﹼﻊ ﺍﻷﻭﻻﺩ ﺍﻟﺮﺿ‪‬ﻊ ﺃﻣﺎﻡ ﺃﻣﻬﺎ‪‬ﻢ‪ .‬ﻭﻛـﺬﻟﻚ‬ ‫ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺪ‪‬ﻣﻮﺍ ﺻﻮﺭﺓ ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﻭﻳﺒﻴﻨﻮﻩ ﰲ ﺻﻮﺭﺗﻪ ﻫﺬﻩ ﻭﻗﺪ ﻣـﺰ‪‬ﻕ‬ ‫ﻣﺌﺎﺕ ﺁﻻﻑ ﺍﻷﻭﻻﺩ ﻣﻊ ﺍﻷﻣﻬﺎﺕ ﻭﺃﻟﻘﺎﻫﻢ ﰲ ﺍﳌﻴﺪﺍﻥ‪ .‬ﻭﲟﺎ ﺃﻥ ﻳﺴﻮﻉ ﲝـﺴﺐ‬ ‫ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﺇﻟ ‪‬ﻪ ﻭﺃﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻈﻠﻢ ﻫﺬﻩ ﻛﻠﻬﺎ ﺑﺄﻣﺮ ﻣﻨﻪ ﻭﻫﻮ ﺇﻟﻪ ﻣﺘﺠﺴﺪ ﻛﻤﺎ ﺳﺒﻖ‬ ‫ﺑﻴﺎﻧ‪‬ﻪ‪ ،‬ﻓﻜﺎﻥ ﻳﺘﺤﺘﻢ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺮﲰﻮﺍ ﺻﻮﺭﺗﻪ ﻗﺒﻞ ﺍﳉﻤﻴﻊ ﻭﻳﻀﻌﻮﺍ ﰲ ﻳﺪﻩ ﺛﻼﺛـﺔ‬ ‫ﺳﻴﻮﻑ ﻋﻠﻰ ﺍﻷﻗﻞ‪ :‬ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻩ ﳌﻮﺳﻰ ﻓﻘﺘﻞ ﺑﻪ ﺍﻷﻭﻻﺩ ﺍﻟﺮﺿﻊ ﺍﻷﺑﺮﻳﺎﺀ‪،‬‬ ‫ﻭﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﺳﻠﱠﻤﻪ ﻟﻴﺸﻮﻉ ﺑﻦ ﻧﻮﻥ‪ ،‬ﺃﻣﺎ ﺍﻟﺴﻴﻒ ﺍﻟﺜﺎﻟﺚ ﻓﺎﻟﺬﻱ ﺳﻠﹼﻤﻪ ﻟﺪﺍﻭﺩ! ﻓﻴﺎ‬ ‫ﺃﺳﻔﺎ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﻜﺎﲤﺔ ﻟﻠﺤﻖ ﻗﺪ ﻋﻘﺪﺕ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﺑﺸﻊ ﺍﳌﻈﺎﱂ‪.‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﺃﺣﺪ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺴﻴﻒ ﳜﺎﻟﻒ ﺻﻔﺎﺕ ﺍﷲ ﻓﻠِﻢ‬ ‫ﻻ ﻳ‪‬ﺜﺎﺭ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﺽ ﺃﻭﻻ ﺿﺪ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺃﺟﺮﻯ ﺍﻷ‪‬ﺎﺭ ﺑﺪﻣﺎﺀ ﺍﻟﺸﻌﻮﺏ ﻭﱂ‬ ‫ﺖ ﺑﺎﺏ ﺍﻟﺘﻮﺑﺔ ﻣﻔﺘﻮﺣـﺎ ﻭﺫﻟـﻚ‬ ‫ﻳﻘﺒﻞ ﺗﻮﺑﺔ ﺃﺣﺪﻫﻢ؟ ﺃﻣﺎ ﺍﳊﺮﻭﺏ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﺄﺑﻘ ‪‬‬ ‫ﻳﻨﺴﺠﻢ ﻣﻊ ﻗﺎﻧﻮﻥ ﺍﻟﻘﺪﺭﺓ ﻭﻳﻼﺋﻢ ﺭﲪﺔ ﺍﷲ ؛ ﻷﻥ ﺍﷲ ﺣﲔ ﻳ‪‬ﻨـﺰﻝ ﻋﺬﺍﺑﻪ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﺍﻟﻴﻮﻡ ﺃﻳﻀﺎ ﰲ ﺻﻮﺭﺓ ﻃﺎﻋﻮﻥ ﺃﻭ ﻛﻮﻟﲑﺍ‪ ،‬ﻓﻬﻮ ﻳ‪‬ﻄﻠﻊ ﺍﻷﻃﺒﺎﺀ ﻋﻠﻰ ﺑﻌﺾ‬ ‫ﺍﻷﻋﺸﺎﺏ ﻭﺍﻟﺘﺪﺍﺑﲑ ﺍﻟﱵ ﳝﻜﻦ ﺍﻟﻘﻀﺎﺀ ‪‬ﺎ ﻋﻠﻰ ﻧﺎﺭ ﻫﺬﻩ ﺍﻷﻭﺑﺌﺔ‪ .‬ﺇﳕﺎ ﺍﻻﻋﺘﺮﺍﺽ ﻳﺮِﺩ‬ ‫ﻋﻠﻰ ﺣﺮﻭﺏ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﱂ ﻳﻘﺪ‪‬ﻡ ﺃﻱ ﻃﺮﻳﻖ ﻟﻠﺨﻼﺹ ﲝﺴﺐ ﻗﺎﻧﻮﻥ ﺍﻟﻄﺒﻴﻌـﺔ‪.‬‬ ‫ﻭﻣﻊ ﺃﻧﻪ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻗﺪ‪‬ﻡ‪ ،‬ﻟﻜﻨﻪ ﺗﻘﺪﱘ ﱂ ﻳﻜﻦ ﺷﺎﻣﻼ‪ .‬ﻭﺑﺎﺧﺘﺼﺎﺭ؛ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻣﻦ ﺳﻨﺔ ﺍﷲ ﻫﺬﻩ ﺃﻱ ﻗﺘ ﹸﻞ ﺍﳌﻨﻜﺮﻳﻦ ﺍﻟﻈﺎﳌﲔ ﺑﺎﻟﺴﻴﻒ ﻣﻨﺬ ﺍﻟﻘﺪﱘ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﺳﻮ‪‬ﻍ‬ ‫ﺽ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺼﻔﺔ ﺧﺎﺻﺔ؟ ﻓﻬﻞ ﻛﺎﻥ ﺍﷲ ﰲ ﺯﻣﻦ ﻣﻮﺳـﻰ‬ ‫ﳍﻢ ﺍﻻﻋﺘﺮﺍ ‪‬‬ ‫ﻏ ‪‬ﲑ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺯﻣﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﻛﺎﻥ ﳛﺐ ﺍﳊﺮﻭﺏ ﺁﻧﺬﺍﻙ ﺃﻣـﺎ ﺍﻵﻥ ﻓـﻼ‬ ‫ﺗ‪‬ﻌﺠﺒﻪ؟‬ ‫ﻭﺍﻟﻔﺮﻕ ﺍﳉﺪﻳﺮ ﺑﺎﻻﻧﺘﺒﺎﻩ ﻫﻮ ﺃﻥ ﺍﻹﺳﻼﻡ ﺃﺟﺎﺯ ﺭﻓﻊ ﺍﻟﺴﻴﻒ ﺿﺪ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ‬ ‫ﺭﻓﻌﻮﺍ ﺍﻟﺴﻴﻒ ﺃﻭﻻ‪ ،‬ﻭﺃﺫِﻥ ﺑﻘﺘﻞ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺑﺪﺃﻭﺍ ﺍﻟﻘﺘﻞ‪ ،‬ﻓﻠﻢ ﻳﺄﻣﺮ ﻗﻂ ﺑﺎﻟﺘﻤﺮﺩ‬ ‫ﻋﻠﻰ ﻣﻠِﻚ ﻛﺎﻓ ٍﺮ ﺗﻌﻴﺸﻮﻥ ﲢﺖ ﺳﻠﻄﺘﻪ ﻭﺗﺴﺘﻔﻴﺪﻭﻥ ﻣﻦ ﻋﺪﻟﻪ ﻭﺇﻧﺼﺎﻓﻪ‪ ،‬ﻷﻧﻪ ﻋﻤ ﹸﻞ‬

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‫ﺍﻷﻭﺑﺎﺵ ﻭﺍﻷﻧﺬﺍﻝ‪ -‬ﲝﺴﺐ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ -‬ﻻ ﻋﻤﻞ ﺍﻟﺼﻠﺤﺎﺀ‪ .‬ﺃﻣـﺎ‬ ‫ﺍﻟﺘﻮﺭﺍﺓ ﻓﻠﻢ ﺗﺒﻴ‪‬ﻦ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﰲ ﺃﻱ ﻣﻮﺿﻊ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ ﺟﻠﻴﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻳﺴﲑ ﲞﺼﻮﺹ ﺃﺣﻜﺎﻣﻪ ﺍﳉﻼﻟﻴﺔ ﻭﺍﳉﻤﺎﻟﻴﺔ ﰲ ﺍﳋﻂ ﺍﳌﺴﺘﻘﻴﻢ ﻟﻺﻧﺼﺎﻑ ﻭﺍﻟﻌـﺪﻝ‬ ‫ﻭﺍﻟﺮﲪﺔ ﻭﺍﻹﺣﺴﺎﻥ ﲟﺎ ﻻ ﻧﻈﲑ ﻟﻪ ﰲ ﺃﻱ ﻛﺘﺎﺏ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﺘـﻮﺭﻉ‬ ‫ﺍﻷﻋﺪﺍﺀ ﺍﻟ ‪‬ﻌﻤ‪‬ﻲ ﻋﻦ ﺍﻻﻋﺘﺮﺍﺽ‪ ،‬ﻷﻥ ﻃﺒﻴﻌﺘﻬﻢ ﺗﻌﺎﺩﻱ ﺍﻟﻨﻮﺭ ﻭﲢﺐ ﺍﻟﻈﻼﻡ‪.‬‬ ‫ﻓﺎﳍﺪﻑ ﻣﻦ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺃﻧﻨﺎ ﺟﺮ‪‬ﺑﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﻄﻮﻳﻠـﺔ ﺃﻥ‬ ‫ﻫﺆﻻﺀ ﻻ ﻳﺘﻮﺭﻋﻮﻥ ﻣﻦ ﺍﻟﻠﺴﻊ ﻣﻊ ﺃﻧﻨﺎ ﺃﻓﺤﻤﻨﺎﻫﻢ ﻣﺮﺍﺭﺍ ﻭﺃﻗﻤﻨﺎ ﺍﳊﺠـﺔ ﻋﻠـﻴﻬﻢ‪،‬‬ ‫ﺖ ﺻـﺎﳊﺎ" ﻭﺃﺟـﺎﺯ‬ ‫ﻭﻳﱪ‪‬ﺋﻮﻥ ﻣﻦ ﻛﻞ ﻋﻴﺐ ﺫﻟﻚ ﺍﻟﺬﻱ ﺍﻋﺘﺮﻑ ﺑﻨﻔﺴﻪ "ﺃﱐ ﻟﺴ ‪‬‬ ‫ﺷ‪‬ﺮﺏ ﺍﳋﻤﺮ ﻭﺍﻟﻘﻤﺎﺭ ﻭﺭﺅﻳ ﹶﺔ ﻧﺴﺎﺀ ﺍﻵﺧﺮﻳﻦ ﺟﻬﺎﺭﺍ! ﺑﻞ ﻗﺪ ﺃﺫِﻥ ﳉﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ‬ ‫ﺑﺘﻘﺪﱘ ﺃﺳﻮﺗﻪ ﰲ ﺩﻫﻦ ﺭﺃﺳﻪ ِﺑﻴ‪‬ﺪ ﻣﻮﻣِﺲ ﻣِﻦ ﺩ ‪‬ﺧﻠِﻬﺎ ﺍﳊﺮﺍﻡ! ﻓﻌﻠﱠﻤﻬﻢ ﺑﺄﺳﻮﺗﻪ ﺃ ﹼﻥ ﺃﻳ‪‬ﺎ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻟﻴﺲ ﺣﺮﺍﻣﺎ! ﻭﺃﺗﺎﺡ ﳍﺎ ﺍﻟﻔﺮﺻﺔ ﻟﺘﻼﻣﺴﻪ ﺑﺒﺪ‪‬ﺎ‪.‬‬ ‫ﻓﺎﲣﺬﻭﺍ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﺇﳍﺎ‪ ،‬ﻭﺑﺪﺃﻭﺍ ﻳﺴﺒ‪‬ﻮﻥ ﻭﻳـﺴﻴﺌﻮﻥ ﺇﱃ ﺍﻷﻧﺒﻴـﺎﺀ‬ ‫ﺍﳌﻘﺪﺳﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﺖ ﺣﻴﺎ‪‬ﻢ ﷲ ﻓﻘﻂ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻫﺪ‪‬ﻭﺍ ﺇﱃ ﺍﻟﺪﺭﻭﺏ ﺍﻟﺪﻗﻴﻘـﺔ‬ ‫ﻟﻠﻮﺭﻉ‪ ،‬ﻭﱂ ﻳ‪‬ﻘﻠﻌﻮﺍ ﻋﻦ ﺫﻟﻚ ﺇﱃ ﺍﻵﻥ‪ ،‬ﺣﻴﺚ ﺃ‪‬ﻢ ﰲ ﻫﺠﻮ ﺍﻟﻨﱯ ﻳ‪‬ﻌﺮﺿـﻮﻥ‬ ‫ﺃﳒﺲ ﺍﳌﺴﺮﺣﻴﺎﺕ ﺍﳌﺆﺫﻳﺔ ﻭﺃﻗﺬﺭﻫﺎ‪ ،‬ﻭﻳﺮﲰﻮﻥ ﺃﺳﻮﺃ ﺍﻟـﺼﻮﺭ ﻭﺃﺷـﻨﻌﻬﺎ ﻟـﺬﻟﻚ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻷﻗﺪﺱ‪.‬‬ ‫ﻓﻼ ﳝﻜﻦ ﺃﻥ ﺗﺆﺩﻱ ﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﺸﻔﻮﻳﺔ ﻣﻊ ﻫﺆﻻﺀ ﺍﻟﻜﺬﺍﺑﲔ ﺇﱃ ﺃﻱ ﻧﺘﻴﺠﺔ‪ ،‬ﺇﺫ‬ ‫ﳝﻜﻦ ﺃﻥ ﻧﻔﺤﻢ ﻭﻧﺒﻜﺖ ﺍﻟﻜﺎﺫﺏ ﻭﻧﺪﻳﻨﻪ ﺑﺮﺩﻭ ٍﺩ ﻗﻮﻳﺔ‪ ،‬ﻟﻜﻦ ﻛﻴﻒ ﻟﻨﺎ ﺃﻥ ﻧﻠﺠﻤﻪ؟!‬ ‫ﻭﺃﻱ ﻛﻴﺲ ﳝﻜﻦ ﺃﻥ ﻧﻀﻊ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﺍﻟﻘﺬﺭ ﺍﻟﻨﺠﺲ؟ ﻭﺑﺄﻱ ﻗﻔﻞ ﳝﻜﻦ ﺃﻥ ﻧﺮﺑﻂ‬ ‫ﺃﻟﺴﻨﺔ ﺍﻟﺴﺎﺑ‪‬ﲔ ﺍﻟﺸﺎﲤﲔ؟ ﻣﺎﺫﺍ ﻧﻔﻌﻞ؟ ﻓﻬﻞ ﳚﻬﻞ ﺃﺣﺪ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺴﻴﺌﺔ ﺍﻟﻘﺬﺭﺓ‬ ‫ﺍﻟﱵ ﺍﺳﺘﺨﺪﻣﻬﺎ "ﻋﻤﺎ ‪‬ﺩ ﺍﻟﺪﻳﻦ" ﺍﳋﺒﻴﺚ ﺍﻟﻐﱯ ﺿﺪ ﺍﻟﻨﱯ ﺍﳌﻘﺪﺱ‪ ،‬ﺍﻟﱵ ﲤﺰﻗﺖ ‪‬ـﺎ‬ ‫ﺃﻛﺒﺎﺩ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻛﻴﻒ ﺗﻨﺸﺮ ﺟﺮﻳﺪﺓ "ﻧﻮﺭ ﺃﻓﺸﺎﻥ" ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ ﻛﻞ ﺃﺳﺒﻮﻉ‬ ‫ﺕ ﻣﻬﻴﻨﺔ ﻭﻣﺴﻴﺌﺔ ﻟﻺﺳﻼﻡ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺀ ﳏﺾ؟ ﻛﻢ ﺁﺫﻯ ﺍﻟﻘـﺲ ﻣـﻦ‬ ‫ﻣﻘﺎﻻ ٍ‬ ‫ﺏ ﺍﳌﺴﻠﻤﲔ ﺑﻮﺻ‪‬ﻒ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﺑﺄﻧﻪ ﻗﺎﻃﻊ ﻃﺮﻳـﻖ ﻭﻣـﻀﻞ؟‬ ‫"ﺭﻳﻮﺍﺭﻱ" ﻗﻠﻮ ‪‬‬

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‫ﺑﺎﺧﺘﺼﺎﺭ؛ ﺇﻻ ‪‬ﻡ ﻧ‪‬ﺴﻬﺐ ﰲ ﺑﻴﺎﻥ ﻫﺬﻩ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻓﻘﺪ ﺟﺮﺡ ﻫـﺆﻻﺀ ﺍﻟﻘـﺴﺎﻭﺳﺔ‬ ‫ﺍﻟﻈﺎﳌﻮﻥ ﻗﻠﻮﺑﻨﺎ ﺑﺈﻃﻼﻕ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻟﺴﺒﺎﺏ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺍﻟﻜﺮﱘ ؟‬ ‫ﺳﻨﻜﻮﻥ ﻣﻦ ﺍﳌﻌﺘﺪﻳﻦ ﺇﺫﺍ ﱂ ﻧ‪‬ﺪ ِﻝ ﻫﻨﺎ ﺑﺸﻬﺎﺩ ٍﺓ ﻋﻠﻰ ﺃﻥ ﺍﳊﻜﻮﻣﺔ ﺑﺮﻳﺌـﺔ ﻣـﻦ‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﻭﺍﻻ‪‬ﺎﻡ ﰲ ﻛﻞ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﳊﻜﻮﻣﺔ ﺗﻨﻈﺮ ﺇﱃ ﺍﳉﻤﻴﻊ ﺑﻨﻈـﺮﺓ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻜﻤﺎ ﺳ‪‬ﻤﺢ ﻟﻠﻘﺴﺎﻭﺳﺔ ﺑﻌﻘﺪ ﺍﳌﻨﺎﻇﺮﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺘﻤﺘﻊ ‪‬ﺬﻩ ﺍﳊﺮﻳﺔ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﻟﻮ ﱂ ﻧﻜﻦ ﻣﺘﺄﻛﺪﻳﻦ ﻣﻦ ﲤﺴ‪‬ﻚ ﺍﳊﻜﻮﻣﺔ ﺑﺄﻫﺪﺍﺏ ﺍﻟﻌﺪﻝ ﳌﺎ ﻛﺎﻥ ﺑﻨﺎ ﺃﻥ‬ ‫ﻧﻌﺮﺏ ﻋﻦ ﺷﻜﺎﻭﺍﻧﺎ ﻫﺬﻩ‪ ،‬ﻟﻜﻨﻨﺎ ﻻ ﻧﺮﻳﺪ ﺃﻥ ﻧﻜﻠﱢﻒ ﺍﳊﻜﻮﻣﺔ ﺃﻥ ﲢﻈـﺮ ﻫـﺬﻩ‬ ‫ﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ ‪‬ﺎﺋﻴﺎ‪ ،‬ﻭﺇﳕﺎ ﻧﻠﺘﻤﺲ ﻣﻨﻬﺎ ﺃﻥ ﲡﻌﻞ ﻫﺬﻩ ﺍﳊﺮﻳﺔ ﳏﺪﺩ ﹰﺓ ﻭﻣﺸﺮﻭﻃﺔ‬ ‫ﺑﺸﺮﻭﻁ ﺑﻴ‪‬ﻨﺎﻫﺎ ﰲ ﺇﻋﻼﻥ ﻣﻨﻔﺼﻞ‪ ،‬ﻏﲑ ﺃﻥ ﺍﳊﻜﻮﻣﺔ ﻣﺸﻐﻮﻟﺔ ﰲ ﻣﻬﻤﺎﺕ ﺣﻜﻮﻣﻴﺔ‬ ‫ﻭﻻ ﲡﺪ ﻓﺮﺻﺔ ﻻﲣﺎﺫ ﺍﻟﻘﺮﺍﺭ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﺭﺃﻳﻬﺎ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻵﳍﺔ ﺍﻟﺜﻼﺛـﺔ‬ ‫ﺍﳌﺘﺠﺴﺪﺓ ﻭﺗﻘﻮﻡ ﲟﺜﻞ‪ ٧‬ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺇﻣﱪﺍﻃﻮﺭ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﺔ‪) ..‬ﻗﺴﻄﻨﻄﲔ ﺍﻷﻭﻝ( ﺑﻌﺪ‬ ‫ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺣﻴﺚ ﲨﻊ ‪ ٢٥٠‬ﺃﺳﻘﻔﺎ ﻭﻋﻘﺪ ﺣﻮﺍﺭﺍ ﺃﻣﺎﻣـﻪ ﺑـﲔ ﺍﳌـﺴﻴﺤﻴﲔ‬ ‫ﺖ ﻣﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﻮﺙ ﰲ ﺍﳌﺴﻴﺤﻴﲔ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻓﻘﺪ ﻛﺘ‪‬ﺐ‬ ‫‪ 7‬ﺣﺎﺷﻴﺔ‪ :‬ﻟﻘﺪ ﺍﺑﺘ‪‬ﺪﻋ ‪‬‬ ‫"ﺩﺭﻳﱪ" )‪ (John William Draper‬ﰲ ﻛﺘﺎﺑﻪ ﻋﻦ ﻛﺒﺎﺭ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺄﻥ ﻣﺒﺘﻜﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‬ ‫ﻛﺎﻥ ﺍﻷﺳﻘﻒ "ﺃﺛﻨﺎﺳﻴﻮﺱ ﺍﻟﺴﻜﻨﺪﺭﻱ"‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﻓﺤﲔ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﺸﺮ ﻫﺬﻩ‬ ‫ﺍﳌﺴﺄﻟﺔ ﻧﺎﻫ‪‬ﻀﻪ ﻓﻮﺭﺍ ﺍﻷﺳﻘﻒ "ﺁﺭﻳﻮﺱ" ﻭﺍﻧﻌﻘﺪ ﺍﺟﺘﻤﺎﻉ ﺍﻟﻌﻮﺍﻡ ﻭﺍﳋﻮﺍﺹ ﳌﺸﺎﻫﺪﺓ ﻫﺬﺍ‬ ‫ﺍﳊﻮﺍﺭ ﻟﺪﺭﺟﺔ ﺃ ﹾﻥ ﻭﺻﻞ ﺍﳋﱪ ﺇﱃ ﻣﻠﻚ ﺍﻟﺮﻭﻡ‪ ،‬ﻭﻟﻜﻮﻧﻪ ﳛﺐ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﻓﻘﺪ ﻗﺮ‪‬ﺭ ﻟﺮﻓﻊ ﻫﺬﺍ‬ ‫ﺍﳋﻼﻑ ﺃﻥ ﻳﻌﻘﺪ ﺍﳊﻮﺍﺭ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﰲ ﺟﻠﺴﺔ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﻭ‪‬ﺿﻌﺖ ﺍﻟﻜﺮﺍﺳﻲ ﲟﻨﺘﻬﻰ ﺍﻟﻠﻄﻒ ﰲ‬ ‫ﺕ ﲟﻨﺘﻬﻰ ﺍﳊﻤﺎﺱ‬ ‫ﺍﻟﱪﳌﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻨﺎﻇﺮﻭﻥ ‪ ٢٥٠‬ﻗﺴ‪‬ﺎ ﻣﺸﻬﻮﺭﺍ‪ ،‬ﻭﻋ‪‬ﻘﺪﺕ ﻫﺬﻩ ﺍﳊﻮﺍﺭﺍ ‪‬‬ ‫ﻭﺍﻟﻨﺸﺎﻁ‪ ،‬ﻭﺃﺧﲑﺍ ﳒﺢ ﻓﺮﻳﻖ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺑﺄﻥ ﻳﺴﻮﻉ ﱂ ﻳﻜﻦ ﺇﻻ ﺑﺸ ‪‬ﺮﺍ‬ ‫ﺭﺳﻮﻻ‪ .‬ﻭﰲ ﺍﻟﻴﻮﻡ ﻧﻔﺴﻪ ﺍﻋﺘﻨﻖ ﺍﳌﻠﻚ ﻣﺬﻫﺐ ﺍﳌﻮﺣﺪﻳﻦ‪ .‬ﻭﻛﺎﻥ ﺑﻌﺪﻩ ﺃﻳﻀﺎ ﺳﺘ ﹸﺔ ﻣﻠﻮﻙ‬ ‫ﻣﻮﺣﺪﻳﻦ‪ .‬ﻭﺇﻥ ﻗﻴﺼﺮ ﺍﻟﺬﻱ ﺃﹶﺭﺳﻞ ﺇﻟﻴﻪ ﺭﺳﻮﻟﹸﻨﺎ ﺭﺳﺎﻟ ﹰﺔ ‪ -‬ﻭﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻷﻭﱃ‬ ‫ﻣﻦ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪ -‬ﻛﺎﻥ ﻫﻮ ﺍﻵﺧﺮ ﻣﻮﺣﺪﺍ‪ ،‬ﻓﺤﲔ ﺍﻃﱠﻠﻊ ﻋﻠﻰ ﺍﳌﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﺻﺪ‪‬ﻕ‬ ‫ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﳎﺮﺩ ﺇﻧﺴﺎﻥ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻨﺠﺎﺷﻲ‪ -‬ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﻳﻀﺎ ﻣﻠﻜﺎ ﻣﺴﻴﺤﻴﺎ‪ -‬ﻗﺪ ﺃﻗﺴﻢ ﻋﻠﻰ‬ ‫ﺃﻥ ﻣﻜﺎﻧﺔ ﻳﺴﻮﻉ ﻟﻴﺴﺖ ﺃﻛﺜﺮ ﳑﺎ ﺑﻴ‪‬ﻨﻪ ﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺎﻋﺘﻨ ‪‬ﻖ ﺍﻹﺳﻼﻡ ﻓﻴﻤﺎ ﺑﻌﺪ ﻋﻠﻨ‪‬ﺎ‪ .‬ﻣﻨﻪ‬

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‫ﺍﳌﻮﺣ‪‬ﺪﻳﻦ ﻭﺑﲔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻗﺎﻧﻴﻢ ﺛﻼﺛﺔ‪ ،‬ﻭﺣﻜﻢ ﺃﺧﲑﺍ ﻟﺼﺎﱀ ﺍﳌﻮﺣـﺪﻳﻦ ﻭﺍﻋﺘﻨـﻖ‬ ‫ﺩﻳﻨﻬﻢ‪ .‬ﻏﲑ ﺃﻥ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻻ ﺗﺮﻳﺪ ﺃﻥ ﺗﺘﺪﺧﻞ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻨـﺰﺍﻋﺎﺕ‪،‬‬ ‫ﻓﻜﻴﻒ ﳝﻜﻦ ﺃﻥ ﺗ‪‬ﺤﺴ‪‬ﻢ ﻫﺬﻩ ﺍﳋﺼﻮﻣﺎﺕ ﺍﻟﻴﻮﻣﻴﺔ؟ ﻟﻘﺪ ﻳﺌﺴﻨﺎ ﻣﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻨﺘﺎﺋﺞ‬ ‫ﺍﻹﳚﺎﺑﻴﺔ ﳍﺬﻩ ﺍﳊﻮﺍﺭﺍﺕ‪ ،‬ﺑﻞ ﺑﺘﺰﺍﻳﺪﻫﺎ ﺗﺘﺰﺍﻳﺪ ﺍﻷﺣﻘﺎﺩ‪.‬‬ ‫ﺇﻥ ﻋﻨﺪﻱ ﻃﺮﻳﻘﺎ ﺳﻬﻼ ﻭﻳﺴﲑﺍ ﺟﺪﺍ ﳊﺴﻢ ﺍﻟﻘﺮﺍﺭ ﰲ ﻇ ﹼﻞ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ ﻫﺬﺍ‬ ‫ﺇﺫﺍ ﻭﺍﻓﻖ ﻋﻠﻴﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ‪ -‬ﻭﻫﻮ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺘﺤﺎﻛﻢ ﺇﱃ ﺍﷲ ﻭﻧﻠﺘﻤﺲ ﻣﻨـﻪ‬‫ﺍﻟﻘﺮﺍﺭ ﰲ ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺗﻄﻮ‪‬ﺭ ﻛﺜﲑﺍ ﻭﲡﺎﻭﺯ ﺍﳊ ‪‬ﺪ‪.‬‬ ‫ﺖ ﲪﺎﺳﺎ ﺃﻛﺜﺮ ﻣـﻦ ﺍﳉﻤﻴـﻊ‬ ‫ﺑﺪﺍﻳ ﹰﺔ ﺃﺭﻯ ﻟﺰﺍﻣﺎ ﻋﻠ ‪‬ﻲ ﺃﻥ ﺃﺻﺮ‪‬ﺡ ﺑﺄﱐ ﻗﺪ ﺃﹸﻋﻄﻴ ‪‬‬ ‫ﻟﻨﺴﺘﺼﺪﺭ ﺍﻟﻘﺮﺍﺭ ﻣﻦ ﺍﷲ ‪ ،‬ﻭﺇﻥ ﺃﻣﻨﻴﱵ ﺍﻟﻘﻠﺒﻴﺔ ﺃﻥ ﻳﻨﺤﺴﻢ ﺍﳉﺪﺍﻝ ﺍﻟﻴﻮﻣﻲ ‪‬ـﺬﺍ‬ ‫ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﺼﺪﺭ ﺍﻟﻘﺮﺍﺭ ﰲ ﺻﺎﳊﻲ‪ ،‬ﻓﺴﻮﻑ ﺃﺳﻠﱢﻢ ﲨﻴﻊ ﳑﺘﻠﻜﺎﰐ ﺍﳌﻨﻘﻮﻟـﺔ‬ ‫ﻭﻏﲑ ﺍﳌﻨﻘﻮﻟﺔ ﺍﻟﱵ ﻻ ﺗﻘ ﹼﻞ ﻗﻴﻤﺘﻬﺎ ﻣﻦ ﻋﺸﺮﺓ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﻟﻠﻤﺴﻴﺤﻴﲔ‪ ،‬ﻭﳝﻜﻨﲏ ﺃﻥ‬ ‫ﺃﻭﺩﻉ ﺛﻼﺛﺔ ﺁﻻﻑ ﻣﻨﻬﺎ ﻋﻨﺪﻫﻢ ﺳﻠﻔﺎ‪ ،‬ﻓﺎﻧﻔﻼﺕ ﻫﺬﻩ ﺍﻷﻣﻮﺍﻝ ﺍﻟﻀﺨﻤﺔ ﻣﻦ ﻳﺪﻱ‬ ‫ﻳ‪‬ﻌﺘﱪ ﻋﻘﺎﺑﺎ ﻛﺎﻓﻴﺎ ﱄ‪ ،‬ﻛﻤﺎ ﺃﻋﺘﺮﻑ ﺑﺄﱐ ﺳﺄﻧﺸﺮ ﺇﻋﻼﻧـﺎ ﻣﻮﻗﱠﻌـﺎ ﺑﻴـﺪﻱ ﰲ ﺃﻥ‬ ‫ﺍﳌﺴﻴﺤﻴﲔ ﻗﺪ ﺍﻧﺘﺼﺮﻭﺍ ﻭﺃﻧﺎ ﻣﻦ ﺍﳌﻬﺰﻭﻣﲔ‪ ،‬ﻭﺃﻋﺘﺮﻑ ﺃﻳﻀﺎ ﺃﻥ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻟـﻦ‬ ‫ﻳﻜﻮﻥ ﻣﻘﺮﻭﻧﺎ ﺑﺄﻱ ﺷﺮﻁ ﻣﲏ ﻻ ﻟﻔﻈﹰﺎ ﻭﻻ ﻣﻌﻨ‪‬ﻰ‪.‬‬ ‫ﻭﺍﻟﻄﺮﻳﻖ ﻟﻠﺤﻜﻢ ﺍﻟﺮﺑﺎﱐ ﺃﻥ ﻳ‪‬ﻨﺘﺨ‪‬ﺐ ﻣﻘﺎﺑﻠﻲ ﻗﺴﻴﺲ ﳏﺘـﺮﻡ ﻣـﻦ ﺍﻟﻘـﺴﺲ‬ ‫ﺍﳌﺬﻛﻮﺭﻳﻦ ﺃﺩﻧﺎﻩ‪ ٨‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻌﺪﺍ ﻟﻠﺨﻮﺽ ﰲ ﻣﻴﺪﺍﻥ ﺍﳌﺒﺎﺭﺍﺓ ﺍﻟـﺬﻱ ﻳﺘﻘـﺮﺭ‬ ‫ﺑﺎﺗﻔﺎﻕ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﰒ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﻀﺮ ﻛﻼﻧﺎ ﰲ ﺍﳌﻴﺪﺍﻥ ﻣﻊ ﺍﻷﺗﺒﺎﻉ‪ ،‬ﻭﻧﻠﺘﻤﺲ ﻣـﻦ‬ ‫ﺍﷲ ‪ -‬ﺑﺎﻟﺪﻋﺎﺀ ﻋﻠﻰ ﻣ‪‬ﻦ ﻫﻮ ﰲ ﻧﻈﺮﻩ ﺗﻌﺎﱃ ﻛﺎﺫﺏ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﳏ ﱠﻞ ﻏﻀﺒﻪ ‪ -‬ﺃﻥ‬ ‫ﻳ‪‬ﻨـﺰﻝ ﰲ ﻏﻀﻮﻥ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﻗﻬﺮﻩ ﺍﻟﺬﻱ ﻳ‪‬ﻨـﺰﻟﻪ ﺑﺪﺍﻓﻊ ﺍﻟﻐـﲑﺓ ﺩﻭﻣـﺎ ﻋﻠـﻰ‬ ‫ﺍﻟﻜﺎﺫﺑﲔ ﻭﺍﳌﻜﺬﱢﺑﲔ‪ ،‬ﻛﻤﺎ ﺃﻧﺰﻟﻪ ﻋﻠﻰ ﻓﺮﻋﻮﻥ ﻭﺍﻟﻨﻤﺮﻭﺩ ﻭﻋﻠﻰ ﻗﻮﻡ ﻧﻮﺡ ﻭﺍﻟﻴﻬﻮﺩ‪.‬‬ ‫‪ ٨‬ﻣﻠﺤﻮﻇﺔ‪ :‬ﳚﺐ ﺃﻥ ﻳ‪‬ﻨﺘﺨ‪‬ﺐ ﺃﺣﺪ ﻣﻦ ﻫﺆﻻﺀ‪ :‬ﺍﻷﻭﻝ؛ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺎﺭﺗﻦ ﻛﻼﺭﻙ‪ ،‬ﻭﺍﻟﺜﺎﱐ؛‬ ‫ﺍﻟﻘﺴﻴﺲ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﰒ ﺍﻟﻘﺴﻴﺲ ‪‬ﺎﻛﺮﺩﺍﺱ‪ ،‬ﺃﻭ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﻣﻦ ﺑﻮﻣﺒﺎﻱ‪ ،‬ﺃﻭ ﺻﻔﺪﺭ ﻋﻠﻲ‬ ‫‪‬ﻨﺪﺍﺭﺓ‪ ،‬ﺃﻭ ﻃﻮﻣﺲ ﻫﺎﻭﻝ‪ ،‬ﺃﻭ ﻓﺘﺢ ﺍﳌﺴﻴﺢ ﻭﺫﻟﻚ ﺑﺸﺮﻁ ﻣﻮﺍﻓﻘﺔ ﺍﻵﺧﺮﻳﻦ‪) .‬ﻣﻨﻪ(‬

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‫ﻭﻟﻴﺘﺬﻛﺮ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻟﻌﻨﺔ ﻋﻠﻰ ﺃﻱ ﻓﺮﻳﻖ ﻣﻌﲔ‬ ‫ﻭﻻ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺎﻳﺔ ﻣﻨﻪ ﺍﺳﺘﻨـﺰﺍ ﹸﻝ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﻟﻜﺎﺫﺏ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ‬ ‫ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﻛﺬﺑﻪ‪ ،‬ﻓﻤﻮﺕ ﺃﺣ ٍﺪ ﺃﻓﻀﻞﹸ‪ ،‬ﻭﺫﻟﻚ ﻣِﻦ ﺃﺟﻞ ﺣﻴﺎﺓ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻳﻌـﺮﻑ‬ ‫ﺍﻟﻘﺴﺎﻭﺳﺔ ﺟﻴﺪﺍ ﺃﻥ ﻳﺴﻮﻉ ﻫﻮ ﺍﻵﺧﺮ ﻗﺪ ﺩﻋﺎ ﻋﻠﻰ ﺍﻟﻜﺎﺫﺑﲔ‪ ،‬ﻓﻔﻲ ﺇﳒﻴﻞ ﻣﺘ‪‬ـﻰ‪-‬‬ ‫ﺕ ﹶﺃﻭ‪‬ﻻ ‪‬ﺩ ﺍ َﻷﻓﹶﺎﻋِﻲ!‬ ‫ﺤﻴ‪‬ﺎ ‪‬‬ ‫ﺍﻹﺻﺤﺎﺡ ‪ -٢٣‬ﻳﻘﻮﻝ ﻭﻫﻮ ﳜﺎﻃﺐ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ "ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬‬ ‫ﺤ ‪‬ﻖ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ِ :‬ﺇ ﱠﻥ ﻫﺬﹶﺍ ﹸﻛﱠﻠ ‪‬ﻪ ‪‬ﻳ ﹾﺄﺗِﻲ ‪‬ﻋﹶﻠﻰ‬ ‫ﻒ ‪‬ﺗ ‪‬ﻬ ‪‬ﺮﺑ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ‪‬ﺩ‪‬ﻳﻨ‪‬ﻮ‪‬ﻧ ِﺔ ‪‬ﺟ ‪‬ﻬ‪‬ﻨﻢ‪‬؟ ‪ ....‬ﺍﹾﻟ ‪‬‬ ‫ﹶﻛ‪‬ﻴ ‪‬‬ ‫ﻫﺬﹶﺍ ﺍﹾﻟﺠِﻴ ِﻞ! " ) ‪‬ﻣﺘ‪‬ﻰ ‪ .(٣٦ -٣٣ :٢٣‬ﻭﰲ ﺍﻟﻌﺪﺩ ‪ ١٣‬ﻣﻦ ﺍﻹﺻـﺤﺎﺡ ‪،٢٣‬‬ ‫ﺃﺭﺍﺩ ﻳﺴﻮﻉ ﻣﺮﺍﺭﺍ ﻫﻼﻙ ﺍﻟﻜﺎﺫﺑﲔ ﻭﺍﳌﺎﻛﺮﻳﻦ ﻭﺍﺳﺘﺨﺪﻡ ﻛﻠﻤـﺔ‪" :‬ﻭ‪‬ﻳـﻞ" ﺍﻟـﱵ‬ ‫ﺗ‪‬ﺴﺘﺨﺪﻡ ﺩﻭﻣﺎ ﻟﻠﺪﻋﺎﺀ ﻋﻠﻰ ﺃﺣﺪ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ؛ ﺇﻥ ﻭﺟﻮﺩ ﺍﻟﻜﺎﺫﺏ ﺍﻟﺬﻱ ﻻ ﻳﺮﻳﺪ ﺃﻥ‬ ‫ﻳﺘﺨﻠﻰ ﻋﻦ ﺍﻟﻜﺬﺏ ﲝﺎﻝ‪ ،‬ﳍﻮ ﺃﺷﺪ ﻣﻦ ﻛﻞ ﻓﺘﻨﺔ‪ ،‬ﻭﻣِﻦ ﻭﺍﺟﺐ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﻘﻀﻲ‬ ‫ﻋﻠﻰ ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﻛﻞ ﺍﻟﻨﻮﺍﺣﻲ؛ ﺃﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺇﺫﻥ ﺃﻥ ﺗ‪‬ﺤﺴﻢ ﺍﻟﻘﻀﻴﺔ ﺑـﲔ‬ ‫ﺍﳌﺴﻴﺤﻴﲔ ﺍﻟﻘﺎﺋﻠﲔ ﲟﻨﺘﻬﻰ ﺍﻟﻐﻠ ‪‬ﻮ ﺑﺄﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺍﻓﺘﺮﺍ ُﺀ ﺇﻧـﺴﺎﻥٍ‪ ،‬ﻭﺑـﲔ ﺃﻫـﻞ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻴﻘﲔ ﻗﻠﱯ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﺒﺪ‪‬ﺓ ﺇﻧﺴﺎﻥ؟‬ ‫ﻟﻘﺪ ﺷﺮﺣﻨﺎ ﻣﺮﺍﺭﺍ ﺃﻥ ﻋﺒﺎﺩﺓ ﻋﻴﺴﻰ ﻟﻴﺴﺖ ﺃﻗﻞ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ﺃﻭ ﻋﺒـﺎﺩﺓ‬ ‫"ﺭﺍﻡ"‪ ،‬ﻭﺃﻥ ﻣﻜﺎﻧﺔ ﺍﺑ ِﻦ ﻣﺮﱘ ﻟﻴﺴﺖ ﺃﺭﻓ ‪‬ﻊ ﻣﻦ ﺍﺑﻦ ﻛﺸﻠﻴﺎ‪ ،‬ﻓﻬﻞ ﺍﻧﺘﺒﻬﺘﻢ ﺇﱃ ﻫـﺬﺍ؟‬ ‫ﺇﻧﻜﻢ ‪‬ﺎﲨﻮﻥ ﲨﻴﻊ ﺃﺩﻳﺎﻥ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻟﻜﻦ ﻫﻞ ﺃﻣﻌﻨﺘﻢ ﺍﻟﻨﻈﺮ ﻣﺮ ﹰﺓ ﰲ ﺇﳍﻜﻢ ﺍﻟﺜﻼﺛﻲ؟‬ ‫ﻭﻫﻞ ﺧﻄﺮ ﺑﺒﺎﻝ ﺃﺣﺪﻛﻢ ﳌﺎﺫﺍ ﺗﻌﺮ‪‬ﺽ ﻣﺎﻟﻚ ﻛ ﱢﻞ ﻋﻈﻤﺔ ﳌﺄﺳﺎﺓ ﺍﻟﻀﺮﺏ ﻭﺍﻷﱂ ﻣﺜﻞ‬ ‫ﺇﻧﺴﺎﻥ؟ ﻓﻬﻞ ﻓﻜﹼﺮﰎ ﻣﺮﺓ ﻛﻴﻒ ﺗﻌﺮ‪‬ﺽ ﺍﳋﺎﻟ ‪‬ﻖ ﻟﻀﺮﺏ ﳐﻠﻮﻗِﻪ؟ ﻓﻬﻞ ﻳﻘﺒﻞ ﺍﻟﻌﻘﻞ ﺃﻥ‬ ‫ﳚﻠﺪ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻀﻌﻔﺎﺀ ﺇﳍﻬﻢ ﻭﻳﺒﺼﻘﻮﺍ ﰲ ﻭﺟﻬﻪ ﻭﻳﻘﺒﻀﻮﺍ ﻋﻠﻴﻪ ﰒ ﻳﻌﻠﻘـﻮﻩ ﻋﻠـﻰ‬ ‫ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺃﻥ ﻳﻈ ﹼﻞ ﻋﺎﺟﺰﺍ ﻋﻦ ﺍﳌﻘﺎﻭﻣﺔ‪ ،‬ﺑﻞ ﻳﺼﻴﺒﻪ ﺍﳌﻮﺕ‪ ،‬ﻭﻫﻮ ﻳ‪‬ﺪﻋﻰ ﺇﳍﺎ؟ ﻭﻫﻞ‬ ‫ﻣﻦ ﺍﳌﻘﺒﻮﻝ ﻋﻘﻼ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺛﻼﺛﺔ ﺁﳍﺔ‪ ،‬ﺃﺣﺪﻫﺎ ﻣ‪‬ﻦ ‪‬ﺧﻠِﻖ ﺁﺩ ‪‬ﻡ ﻋﻠﻰ ﺷـﻜﻠﻪ‪،‬‬

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‫ﻭﺍﻟﺜﺎﱐ ﻳﺴﻮﻉ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﲪﺎﻣﺔ‪ ٩،‬ﻭﺃﺣﺪﻫﺎ ﺻﺎﺣﺐ ﻭﻟﺪ ﻭﺍﺛﻨﺎﻥ ﺑﻼ ﻭﻟﺪ؟ ﻭﻫـﻞ‬ ‫ﻳ‪‬ﻌﻘﻞ ﺃﻥ ﻳﺘﺒﻊ ﺍﻹﻟ ‪‬ﻪ ﺍﻟﺸﻴﻄﺎﻥﹶ‪ ،‬ﻭﺃﻥ ﻳﺮﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻨﻪ ﺃﻥ ﻳـﺴﺠﺪ ﻟـﻪ ﻭﻳﻐﺮﻳـﻪ‬ ‫ﺱ ﰲ ﻋﻈﺎﻣﻪ‬ ‫ﲟﻐﺮﻳﺎﺕ ﺍﻟﺪﻧﻴﺎ؟ ﻭﻫﻞ ﻳﻌﻘﻞ ﺃﻥ ﻳﻈ ﹼﻞ ﺍﻹﻧﺴﺎ ﹸﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻹﻟﻪ ﻗﺪ ﺍﻧﺪ ‪‬‬ ‫ﻳﺪﻋﻮ ﺑﺎﻛﻴﺎ ﻃﻮﻝ ﺍﻟﻠﻴﻞ ﻭﻣﻊ ﺫﻟﻚ ﻳﺒﻘﻰ ﺷﻘﻴﺎ ﻭﳏﺮﻭﻣﺎ ﻣﻦ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ؟ ﺃﻓﻼ‬ ‫ﺐ ﺍﻟﻴﻬﻮﺩ ﻹﺛﺒﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ ﻣﻊ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻠﻌﻨﻮﻥ ﻫـﺬﻩ‬ ‫ﻳﺜﲑ ﺍﻟﺘﻌﺠﺐ ﺃﻥ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻛﹸﺘ ‪‬‬ ‫ﺍﻟﻌﻘﻴﺪﺓ ﺃﻟﻒ ﻟﻌﻨﺔ ﻭﻳﻨﻜﺮﻭ‪‬ﺎ ﺃﺷﺪ ﺇﻧﻜﺎﺭ ﻭﻟﻴﺲ ﻓﻴﻬﻢ ﺃﻱ ﻓﺮﻗﺔ ﺗﺆﻣﻦ ﺑﺎﻟﺜـﺎﻟﻮﺙ؟‬ ‫ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﺃﻭﺗﻮﺍ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺑﺪﺀﺍ ﻣﻦ ﻣﻮﺳﻰ ﺇﱃ ‪‬ﺎﻳﺔ ﺳﻠﺴﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﳌـﺎ‬ ‫ﻛﺎﻥ ﻣﻦ ﺍﶈﺘﻤﻞ ﺃﻥ ﻳﻨﺴﺎﻩ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﺃﲨﻌﻮﻥ ﻭﻫﻢ ﻋﻠﻰ ﻓﺮﻕ ﻛﺜﲑﺓ ﳐﺘﻠﻔﺔ‪،‬‬ ‫ﺃﻟﻴﺲ ﳑﺎ ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﻟﺘﺪﺑﺮ ﺃﻥ ﰲ ﺍﳌﺴﻴﺤﻴﲔ ﻓِﺮﻗ ﹰﺔ ﻣﻮﺣﺪﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﻋﻨﺪ‬ ‫ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻫﻲ ﺗ‪‬ﺜﺒﺖ ﺑﻘﻮﺓ ﺃﻥ ﻣﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻟﻘﺬﺭﺓ ﺍﺑﺘ‪‬ﺪﻋﺖ ﺑﻌـﺪ‬ ‫ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻓﻘﻂ؟ ﻭﺇﻥ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺃﺗﺒﺎﻉ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻣﺎ ﺯﺍﻟﻮﺍ ﻣﻮﺟﻮﺩﻳﻦ‬ ‫ﰲ ﺃﻭﺭﻭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ‪ ،‬ﻭﺗﺼﺪﺭ ﺁﻻﻑ ﻣﺆﻟﻔﺔ ﻣﻦ ﻛﹸﺘﺒﻬﻢ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻘـﺴﺎﻭﺳﺔ ﻻ‬ ‫ﻳﻜﻔﹼﻮﻥ ﻋﻦ ﺇﺳﺎﺀﺍ‪‬ﻢ ﺣﱴ ﺑﻌﺪ ﺃﻥ ﺃﻗﻴﻤﺖ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﺃﻓﻠﻴﺲ ﲦﺔ‬ ‫ﺣﺎﺟﺔ ﺇﱃ ﺍﳊﻜﻢ ﺍﻟﺴﻤﺎﻭﻱ؟ ﺑﻠﻰ‪ ،‬ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻣﺎﺳ‪‬ﺔ ﻟﻴ‪‬ﻬﻠﻚ ﻣﻦ ﻛﺎﻥ ﻛﺎﺫﺑﺎ‪ ،‬ﻭﻻ‬ ‫ﺷﻚ ﺃﻥ ﺍﻟﻔﺮﻳﻖ ﺍﻟﻜﺎﺫﺏ ﺳﻴﻬﺮﺏ ﻭﻳﻠﺠﺄ ﺇﱃ ﺍﻷﻋﺬﺍﺭ ﺍﻟﻜﺎﺫﺑﺔ‪.‬‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻘﺴﺎﻭﺳﺔ‪ ،‬ﻫﺎ ﺃﻧﺎ ﻗﺎﺋﻢ ﳍﺬﻩ ﺍﳌﻬﻤﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﻨﺘﻢ ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺒﲔ ﺍﻟﻔﺮﻕ‬ ‫ﺑﲔ ﺍﻟﺼﺎﺩﻕ ﻭﺍﻟﻜﺎﺫﺏ ﺑﺄﻣﺮ ﻣﻦ ﺍﷲ ﻭﲝﻜﻢ ﺇﳍﻲ‪ ،‬ﻓﺘﻌﺎﻟﻮﺍ ﻧﺘﺒﺎﺭﺯ ﰲ ﻣﻴﺪﺍ ٍﻥ ﺑﺎﻟﺪﻋﺎﺀ‬ ‫ﻟﻴ‪‬ﻔﺘﻀﺢ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﺍﻋﻠﻤﻮﺍ ﻳﻘﻴﻨﺎ ﺃﻥ ﺍﷲ ﺍﻟﻘﺎﺩﺭ ﻣﻮﺟﻮﺩ ﻭﻫﻮ ﻳﺆﻳﺪ ﺍﻟﺼﺎﺩﻗﲔ ﺩﻭﻣﺎ‪،‬‬ ‫ﻭﻣﻦ ﺍﳌﺆﻛﺪ ﺃﻧﻪ ﺳﻴﺆﻳﺪ ﻣ‪‬ﻦ ﻫﻮ ﺻﺎﺩﻕ ﻣﻨﺎ‪ ،‬ﺗﺬﻛﹼﺮﻭﺍ ﺃﻥ ﺍﻟﺬﻟﻴﻞ ﻭﺍﳌﻬﺎﻥ ﰲ ﻧﻈﺮ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﺳﻴﻮﺍﺟﻪ ﺍﻟﺬﻟﺔ ﺣﺘﻤﺎ ﺑﻌﺪ ﻫﺬﻩ ﺍﳊﺮﺏ‪ ،‬ﻭﺃﻥ ﻣ‪‬ﻦ ﻫﻮ ﰲ ﻧﻈﺮﻩ ﻋﺰﻳ ‪‬ﺰ ﺳـﻴﻨﺎﻝ‬ ‫ﺍﻟﻌﺰﺓ‪.‬‬ ‫‪ 9‬ﻣﻠﺤﻮﻇﺔ‪ :‬ﺇﻥ ﺍﳌﺴﻴﺤﻴﲔ ﻳﺄﻛﻠﻮﻥ ﺍﳊﻤﺎﻡ ﲟﻨﺘﻬﻰ ﺍﻟﺸﻬﻴﺔ‪ ،‬ﻣﻊ ﺃﻥ ﺍﳊﻤﺎﻡ ﻣﻦ ﺁﳍﺘﻬﻢ‪،‬‬ ‫ﻓﺎﳍﻨﺪﻭﺱ ﺃﻓﻀﻞ ﻣﻨﻬﻢ ﺣﻴﺚ ﻻ ﻳﺄﻛﻠﻮﻥ ﺇﳍﻬﻢ ﺍﻟﺜﻮ ‪‬ﺭ‪ .‬ﻣﻨﻪ‬

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‫ﻟﻘﺪ ﺭﺃﻳﺘﻢ ﰲ ﻗﻀﻴﺔ ﺁ‪‬ﻢ ﺃﻥ ﺍﳊﻖ ﺗﺒﲔ ﺃﺧﲑﺍ ﺭﻏﻢ ﻣﻜﺎﺋﺪﻩ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﺃﱂ ﺗﻘﺒـﻞ‬ ‫ﻗﻠﻮﺑﻜﻢ ﺑﺄﻥ ﺍﻣﺘﻨﺎﻉ ﺁ‪‬ﻢ ﻋﻦ ﺍﳊﻠﻒ ﻭﺭﻓﹾﻊ ﺍﻟﻘﻀﻴﺔ ﻭﺗﻘـﺪ ِﱘ ﺍﻟـﱪﺍﻫﲔ ﻹﺛﺒـﺎﺕ‬ ‫ﺍﳍﺠﻤﺎﺕ ﺇﳕﺎ ﻛﺎﻥ ﻧﺎﲨﺎ ﻋﻦ ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﳊﻖ ﲝﺴﺐ ﺍﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻹﳍﺎﻡ؟‬ ‫ﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ ﺃﻧﻪ ﺭﻏﻢ ﺗﻌﺮ‪‬ﺿﻪ ﻟﻮﻃﺄﺓ ﺍﻹﻋﻼﻧﺎﺕ ﺍﻻﻧﺘﻘﺎﺩﻳﺔ ﺍﻟﺸﺪﻳﺪﺓ‪ ،‬ﻭﻟﻜﻨـﻪ ﱂ‬ ‫ﺖ ﺑﻪ ﺑﺴﺒﺐ ﺍﻋﺘﺮﺍﻓﻪ ﺑﺎﳋﻮﻑ ﻭﻋـﺪ‪‬ﻡ‬ ‫ﻳﺴﺘﻄﻊ ﺗﱪﺋﺔ ﺳﺎﺣﺘﻪ ﻣﻦ ﺍﻟﺘﻬﻤﺔ ﺍﻟﱵ ﺃﻟﺼﻘ ‪‬‬ ‫ﲤﻜﱡﻨﻪ ﻣﻦ ﺇﺛﺒﺎﺕ ﺍﳍﺠﻤﺎﺕ‪ ،‬ﺣﱴ ﻭﺍﻓﺎﻩ ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻇﻞ ﳜﺎﻓﻪ‪ .‬ﻭﻛﺎﻥ ﺿﺮﻭﺭﻳﺎ ﺃﻥ‬ ‫ﳝﻮﺕ ﺑﻌﺪ ﺍﻹﻧﻜﺎﺭ ﻋﺎﺟﻼ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ ﻛﺎﻧﺖ ﻗﺪ ﺗﻘـﺮﺭﺕ ﻟـﻪ ﲝـﺴﺐ‬ ‫ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻹﳍﻴﺔ ﺍﻟﻄﺎﻫﺮﺓ‪.‬‬ ‫ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﺍﻟﺬﻱ ﺃﻫﻠﻚ ﺁ‪‬ﻢ ﺃﺧﲑﺍ ﲝﺴﺐ ﻭﻋﻴﺪﻩ ﺑﻌـﺪ ﺇﻳﻘﺎﻋـﻪ ﰲ ﺩﻭﺍﻣـﺔ‬ ‫ﺍﳌﺘﺎﻫﺎﺕ‪ .‬ﺇﻥ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﻧﺒﻮﺀﺍﺕ ﺍﷲ ﺍﻟﻮﺍﺿﺤﺔ ﺍﳉﻠﻴـﺔ ﻋﻤـ ﹸﻞ ﺍﻷﺷـﻘﻴﺎﺀ ﻻ‬ ‫ﺍﻟﺴﻌﺪﺍﺀ ﺍﻟﺼﻠﺤﺎﺀ‪ ،‬ﻭﻋﺪ ‪‬ﻡ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺟﻴﻔﺔ ﺍﻟﻜﺬﺏ ﰲ ﺃﻱ ﺷﻜﻞ ﻋﻤ ﹸﻞ ﺍﻟﻜﻼﺏ‬ ‫ﻻ ﻋﻤﻞ ﺍﻷﻧﺎﺱ‪.‬‬ ‫ﺐ ﻣﻴﺎﻥ ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ ﺃﻥ ﺁ‪‬ﻢ ﻇﻞ ﻣﻐﻤﻴﺎ ﻋﻠﻴﻪ ﺃﺭﺑﻌﺔ ﺃﻳـﺎﻡ‪،‬‬ ‫ﻟﻘﺪ ﻛﺘ ‪‬‬ ‫ﻏﲑ ﺃﻧﻪ ﱂ ﻳﺼﺮ‪‬ﺡ ﻋﻦ ﺳ ‪‬ﺮ ﺇﻏﻤﺎﺋﻪ ﻫﺬﺍ‪ ،‬ﻓﺎﳉﺪﻳﺮ ﺑﺎﳌﻌﺮﻓﺔ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻘﺎﺗﻞ ﳌـﺪﺓ‬ ‫ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻛﺎﻧﺖ ﻋﻘﻮﺑﺔ ﻣﻦ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺀﺍﺗﻪ ﺍﻷﺭﺑﻌﺔ ﻋﻠـ ‪‬ﻲ‪ .‬ﺃﻱ‪:‬‬ ‫ﺍﻓﺘﺮﺍﺀ ﳏﺎﻭﻟﱵ ﻟﺪﺱ ﺍﻟﺴﻢ ﻟﻪ‪ ،‬ﻭﺍﻓﺘﺮﺍﺀ ﺇﻃﻼﻕ ﺍﻟﺜﻌﺎﺑﲔ ﻟﻘﺘﻠﻪ‪ ،‬ﻭﺍﻓﺘﺮﺍﺀ ﳏﺎﻭﻟﺔ ﺍﻏﺘﻴﺎﻟﻪ‬ ‫ﰲ ﻟﺪﻫﻴﺎﻧﻪ ﻭﻓﲑﻭﺯ ﺑﻮﺭ‪ .‬ﻭﺃﺧﻔﻰ ﺍﻟﺴﺒﺐ ﺍﳊﻘﻴﻘﻲ ﳋﻮﻓﻪ ﺇﺭﺿﺎ ًﺀ ﻟﻠﻤﺴﻴﺤﻴﲔ‪.‬‬ ‫ﻭﻟﻴﺲ ﳐﺠﻼ ﻟﺪﻯ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻥ ﻳﺮﺣﻞ ﺁ‪‬ﻢ ﺷﺎﻫﺪﺍ ﻋﻠﻰ ﺃﻥ ﺩﻳﻨﻬﻢ ﻛـﺎﺫﺏ‪.‬‬ ‫ﻭﺇﻥ ﱂ ﻳﻘﺒﻠﻮﺍ ﺷﻬﺎﺩﺓ ﺁ‪‬ﻢ ﻓﻴﺠﺐ ﺇﲤﺎ ‪‬ﻡ ﺍﳊﺠﺔ ‪‬ﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﳉﺪﻳﺪ ﻣﺮﺓ ﺃﺧﺮﻯ‪.‬‬ ‫ﻭﺇﻥ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻏﲑ ﻣﻘﺮﻭﻥ ﺑﺄﻱ ﺷﺮﻁ‪ ،‬ﻓﺎﻷﻣﺮ ﻭﺍﺿﺢ ﺟﻠ ‪‬ﻲ ﰲ ﺃﻧﻪ ﺇﺫﺍ ﺳـﻠِﻢ‬ ‫ﺧﺼﻤﻲ ‪-‬ﺑﻌﺪ ﺍﻟﺪﻋﺎﺀ ﻣﻌ‪‬ﺎ ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﻟﻔﺮﻳﻘﺎﻥ ﺁﻣﲔ‪ -‬ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ ﺍﳋـﺎﺭﻕ‬ ‫ﳌﺪﺓ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺴﺄﺩﻓﻊ ﺍﻟﻐﺮﺍﻣﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻛﻤﺎ ﻛﺘﺒﺖ ﺁﻧﻔﺎ‪.‬‬ ‫ﻭﺇﻧﲏ ﺃﺫﻛﹼﺮ ﺍﻟﺴﺎﺩﺓ ﺍﻟﻘﺴﺲ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﺄﻥ ﺍﻟﺪﻋﺎﺀ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘـﺔ ﻻ ﻳﻨـﺎﰲ‬ ‫ﻣﺴﻠﱠﻤﺎﺕ ﻭﻣﻌﺘﻘﺪﺍﺕ ﺩﻳﻨﻬﻢ‪ ،‬ﺇﺫ ﻗﺪ ﺍﺳﺘﺨﺪﻡ ﻳﺴﻮﻉ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﺇﳒﻴﻞ ﻣﺘ‪‬ﻰ ‪-‬‬

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‫ﺍﻹﺻﺤﺎﺡ ‪ ،٢٣‬ﺍﻟﻌﺪﺩ ‪ -١٣‬ﻭﺩﻋﺎ ﻋﻠﻰ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻟﻔﺮﻳﺴﻴﲔ ﺑﻜﻠﻤﺔ ﺍﻟﻮﻳﻞ‪ .‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻥ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻣﺘﺮﺩﺩﻳﻦ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﻛﻠﻤﺔ ﺃﺧﺮﻯ‪ ،‬ﻓﺎﺳﺘﺨﺪﺍﻡ ﻛﻠﻤـﺔ ﺍﻟﻮﻳـﻞ‬ ‫ﻧﻔﺴﻬﺎ ﻭﺍﺟﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻷﻥ ﻣﺮﺷﺪﻫﻢ ﻭﻫﺎﺩﻳﻬﻢ ﻗﺪ ﺍﺳﺘﺨﺪﻣﻬﺎ‪ .‬ﻭﺍﻟﻮﻳـﻞ ﻳﻌـﲏ‬ ‫ﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﻠﻌﻨﺔ ﻭﺍﳍﻼﻙ‪ ،‬ﻓﺴﻨﺪﻋﻮ ﺍﷲ ﳓﻦ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ ﻗﺎﺋﻠﲔ‪ :‬ﺃﻳﻬﺎ ﺍﻹﻟﻪ ﺍﻟﻘﺎﺩﺭ‪،‬‬ ‫ﱯ ﺍﻹﺳـﻼﻡ‬ ‫ﻉ ﺑﻦ ﻣﺮﱘ ﻭﻻ ﻳﻌﺘﱪ ﻧـ ‪‬‬ ‫ﳓﻦ ﻓﺮﻳﻘﺎﻥ ﻣﺘﺨﺎﻟﻔﺎﻥ‪ ،‬ﻓﻔﺮﻳﻖ ﻣﻨﺎ ﻳﺆﻟﱢﻪ ﻳﺴﻮ ‪‬‬ ‫ﺻﺎﺩﻗﹰﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﻓﻴﺆﻣﻦ ﺃﻥ ﺍﺑﻦ ﻣﺮﱘ ﻛﺎﻥ ﺭﺳﻮﻻ ﻭﻳﻮﻗﻦ ﺑﺄﻧﻪ ﳎﺮﺩ ﺑﺸﺮ‪،‬‬ ‫ﻭﻳﺆﻣﻦ ﺑﺄﻥ ﻧﱯ ﺍﻹﺳﻼﻡ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻥ ﺻﺎﺩﻗﺎ ﻭﺣ‪‬ﻜﻤ‪‬ﺎ ﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪،‬‬ ‫ﻓﺄﻫﻠِﻚ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺘﻤﺴﻚ ﺑﺎﻟﻜﺬﺏ ﰲ ﻧﻈﺮﻙ ﺧﻼﻝ ﺳﻨﺔ ﻭﺃﹶﻧﺰ ﹾﻝ ﻋﻠﻴﻪ ﺍﻟﻮﻳ ﹶﻞ‪.‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﻳﺪﻋﻮ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﻓﻠﻴﺆﻣ‪‬ﻦ ﺍﻟﻔﺮﻳ ‪‬ﻖ ﺍﻟﺜﺎﱐ‪ ،‬ﰒ ﻋﻨﺪﻣﺎ ﻳﺪﻋﻮ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜـﺎﱐ‬ ‫ﻓﻠﻴﺆﻣ‪‬ﻦ ﺍﻷﻭﻝ‪.‬‬ ‫ﻭﺇﻥ ﻣﺮﺍﺩﻱ ﺍﻟﻘﻠﱯ ﺃﻥ ﻳ‪‬ﻨﺘﺨ‪‬ﺐ ﳍﺬﻩ ﺍﳌﺒﺎﺭﺍﺓ ﺍﻟﺪﻛﺘﻮ ‪‬ﺭ ﻣﺎﺭﺗﻦ ﻛﻼﺭﻙ ﻷﻧﻪ ﲰﲔ‬ ‫ﻭﺻﺤﺘﻪ ﳑﺘﺎﺯﺓ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﻃﺒﻴﺒﺎ ﻓﻴﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺨﺬ ﺃﻱ ﺣﻴﻠﺔ ﻹﻃﺎﻟﺔ ﻋﻤﺮﻩ‪ .‬ﻭﻧﺄﻣﻞ‬ ‫ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺎﺭﺗﻦ ﻛﻼﺭﻙ ﻃﻠﺒ‪‬ﻨﺎ‪ ،‬ﻷﻥ ﻟﺪﻳﻪ ﺭﻏﺒ ﹰﺔ ﻋﺎﺭﻣﺔ ﰲ ﺍﲣﺎﺫ ﻳﺴﻮﻉ ﺑﻦ‬ ‫ﺲ‬ ‫ﻣﺮﱘ ﺇﳍﺎ‪ .‬ﻭﺳﻴﻜﻮﻥ ﻣﻦ ﺍﳉﱭ ﺍﻟﻜﺒﲑ ﺇﺫﺍ ﻫﺮﺏ ﺍﻵﻥ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻫﺮﺏ ﻓﺈﻥ ﺍﻟﻘـ ‪‬‬ ‫ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ‪ -‬ﺍﻟﺬﻱ ﻭﻇﱠﻒ ﻛﻞ ﺩﻫﺎﺀ ﻭﻣﻜﺮ ﺇﻧﺴﺎﱐ ﻻﲣﺎﺫ ﺍﺑﻦ ﻣﺮﱘ ﺇﳍﺎ ﻭﺑﺼﻖ‬ ‫ﻋﻠﻰ ﺍﻟﺸﻤﺲ ‪ -‬ﳉﺪﻳ ‪‬ﺮ ‪‬ﺬﻩ ﺍﳌﺒﺎﺭﺍﺓ‪ .‬ﻭﺇﺫﺍ ﻫﺮﺏ ﻫﻮ ﺍﻵﺧﺮ ﺧﻮﻓﺎ ﻣﻦ ﺃﻥ ﻳﻠﺤﻖ ﺑﻪ‬ ‫ﻭﻳﻞ ﺍﷲ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻓﻠﻴﺘﻘﺪ ‪‬ﻡ ﰲ ﺍﳌﻴﺪﺍﻥ ﺣﺴﺎ ‪‬ﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﺻﻔﺪ ‪‬ﺭ ﻋﻠﻲ ﺃﻭ ‪‬ﺎﻛﺮﺩﺍﺱ‬ ‫ﺃﻭ ﻃﻮﻣﺲ ﻫﺎﻭﻝ‪ ،‬ﻭﺃﺧﲑﺍ ﻓﻠﻴﺘﻘﺪ ‪‬ﻡ ﻓﺘ ‪‬ﺢ ﺍﳌﺴﻴﺢ ﰲ ﻫﺬﺍ ﺍﳌﻴـﺪﺍﻥ‪ ،‬ﺃﻭ ﻟِﻴﺘﻘـﺪ ‪‬ﻡ ﺃﻱ‬ ‫ﻗﺴﻴﺲ ﺁﺧﺮ‪ .‬ﻭﺇﻥ ﱂ ﻳ‪‬ﺨﺮﺝ ﺃﺣﺪ‪‬ﻫﻢ ﺇﱃ ﻣﻀ ‪‬ﻲ ﺷﻬﺮﻳﻦ ﻣﻦ ﺻﺪﻭﺭ ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ‪،‬‬ ‫ﻭﳉﺄﻭﺍ ﺇﱃ ﺍﻟﻌﺬﺭ ﺍﻟﺸﻴﻄﺎﱐ ﻓﻘﻂ‪ ،‬ﻓﻬﺬﺍ ﺍﻷﻣﺮ ﺳ‪‬ﻴﺨﺘﻢ ﻋﻠﻰ ﻛﺬﺏ ﲨﻴﻊ ﻗﺴﺎﻭﺳﺔ‬ ‫ﺏ ﻭﻳﻘﻄﻊ ﺷﺄﻓﺘﻪ ﻫﻮ ﺑﻨﻔـﺴﻪ ﻛﻴﻔﻤـﺎ‬ ‫ﺍﳍﻨﺪ ﻭﺍﻟﺒﻨﺠﺎﺏ‪ ،‬ﻭﻟﺴﻮﻑ ﻳﺴﺘﺄﺻﻞ ﺍﻟﻜﺬ ‪‬‬ ‫ﺃﺭﺍﺩ‪ ،‬ﻭﺗﺬﻛﺮﻭﺍ ﺃﻥ ﺍﷲ ﻟﻴﺴﺘﺄﺻﻠﻨ‪‬ﻪ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻷﻥ ﺍﻟﻮﻗﺖ ﻗﺪ ﺁﻥ‪.‬‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‬ ‫ﻣﲑﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﻣﻦ ﻗﺎﺩﻳﺎﻥ ‪١٨٩٦-٩-١٤‬‬

тАл тАм

тАлтАк┘д┘зтАмтАм

тАл тАм тАля╗зя║дя╗дя║кя╗й ┘Ия╗зя║╝я╗ая╗▓ я╗Ля╗ая╗░ ╪▒я║│я╗оя╗Яя╗к ╪зя╗Яя╗Ья║оя╗│я╗втАм

тАл)я╗Ыя║Шя╗┤я║Р я║йя╗Ля╗оя║У я║Ня╗Яя╗Шя╗оя╗б(тАм

тАлтАк├▓├Ь├зbj┬╜a@├ж├╜├ЗgтАмтАм тАл ╪п ╫Р ╫Р ╫Р

┘Ж ╫Р тАм тАл╫Р '& ╫Р тАк %тАм╫РтАк!" #$тАм╫Р ┘И ╫Р ┘И ┘И╪п ┘И тАм тАлтАк K() * +тАмтАм тАля▓Ф тАм тАля║дтАкюаатАмтАм тАля║Ц тАкюаатАмя║з тАкюавтАмя╗┤ тАкюабтАмя║о я║Ня╣╛я╗Яя╗Фя╣╢я║О┘Ря║Ч ┘РтАм тАля║дя╗ЦтАкюаа юамтАмя╗ня╣╢я║ГтАкюавтАмя╗з тАкюаатАмтАм тАля║в тАкюаатАмя║С тАкюавтАмя╗┤тАкюаатАмя╗ия╗итАкюаатАмя║О тАкюаатАмя╗нтАкюаатАмя║С тАкюавтАмя╗┤ тАкюаатАмя╗ж я╣╢я╗Ч тАкюавтАмя╗о ┘Ря╗гя╗итАкюаатАмя║О я║С┘Ря║Оя╣╛я╗Я тАкюаатАмтАм тАл тАкюаатАмя║ня║СтАкюаитАмя╗итАкюаатАмя║О я║Н я╣╛я╗УтАкюаатАмя║Ш тАкюавтАмтАм тАля▓Яя║О я║Гя╗е я╗Уя║Шя╗ия║Ф я║Ня╗Яя║Шя╗Ья╗Фя▓С я╗ня║Ня╗Яя║Шя╗Ья║мя╗│я║Р я╗гя╗ж я╗Чя║Тя╗Ю я╗гя║╕я║Оя╗│я║ж я║Ня╗Яя║Тя╗ия║ая║Оя║П я╗ня║Ня│Ня╗ия║к я╗Чя║к я▓б┘Ая║Оя╗ня║пя║ХтАм тАля║Ня│Кя║кя╗ня║йтАк ╪МтАмя╗ня╗Яя╗┤я║▓ я║Ня│Мя║╕я║Оя╗│я║ж я╗Уя╗Шя╗ВтАк ╪МтАмя║Ся╗Ю я║Зя╗е я║Ня│Мя║Шя╗ия║┤я╗Ья▓Ф я╗ня║Гя║╗я║дя║Оя║П я║Ня╗Яя║░я╗ня║Ня╗│я║О я╗ля╗в я║Ня╗╡я║з┘Ая║оя╗ня╗етАм тАля╗│я║кя╗Ля╗дя╗оя╗е я╗ня╗│я╗оя║Ня╗Уя╗Шя╗оя╗е я╗ня╗│я║Жя╗│я║кя╗ня╗е я║ня║Гя╗▒ я╗ля║Жя╗╗я║А я║Ня│Мя║╕я║Оя╗│я║ж я║Ня╗Яя╗Шя║Оя║Ля╗Ю я║Ся╗Ья╗Фя║о я╗ля║мя║Н я║Ня╗Яя╗Мя║Тя║к я║Ня│Мя║Шя╗оя║Ня║┐я╗КтАм тАля╗ня╗Ыя║мя║С┘Ря╗ктАк ╪МтАмя╗Ыя╗дя║О я║Гя╗зя╗к я╗│я╗оя║Яя║к я║Гя╗Яя╗оя╗С я╗гя║Жя╗Яя▒ая╗Фя║Ф я╗гя╗ж я║Ня│Мя║┤я╗ая╗дя▓Ф я║Ня╗Яя║мя╗│я╗ж я╗│я║оя╗ня╗зя╗ия║О я║Гя║╖я║к я╗Ыя╗Фя║оя║Н я╗г┘Ая╗жтАм тАля║Ня╗Яя╗ия║╝я║Оя║ня╗п я╗ня║Ня╗Яя╗┤я╗мя╗оя║й я╗ня║Ня│Ня╗ия║кя╗ня║▒ я║Ся║Ия╗Пя╗оя║Ня║А я╗ля║Жя╗╗я║А я║Ня│Мя║╕я║Оя╗│я║жтАк ╪МтАмя╗ня╗гя╗К я║Г я╣╝я╗е я╗ня║пя║н я╗Уя║Шя╗и┘Ая║Ф я╗л┘Ая║мя║НтАм тАля║Ня╗Яя║Шя╗Ья╗Фя▓С я╗Ыя╗ая╣╝я╗к я╗│я╗Шя╗К я╗Ля╗ая╗░ я╗Ля║Оя║Чя╗Ц я║Ня╗Яя║╕я╗┤я║ж я╗зя║мя╗│я║о я║г┘Ая║┤я▓Ф я║Ня╗Я┘Ая║кя╗ля╗ая╗оя╗▒тАк ╪МтАмя║Зя╗╗ я║Гя╗е я║Ня│М┘Ая║╕я║Оя╗│я║жтАм тАля║Ня╗╡я║зя║оя╗│я╗ж я╗ля╗в я║Гя╗│я╗Ая║О я╗гя║мя╗зя║Тя╗оя╗е я╗ня║Бя▓жя╗оя╗е я╗╖тАкюаХтАмя╗в я▒В я╗│тАкюабтАмя╗Мя╗дя╗ая╗оя║Н я╗Ля╗Шя╗оя│Ня╗в я╗ня▒В я╗│я║Тя║дя║Ья╗оя║Н я░▓ я╗гя║┤я║Дя╗Яя║ФтАм тАля║Чя╗Ья╗Фя▓С я║Ня│Мя║┤я╗ая╗дя▓Ф я║Ня│Кя║┤я║Оя║│я║Ф я╗ля║мя╗йтАк ╪МтАмя║Ся╗Ю я╗Чя║к я║Бя╗гтАкюаатАмя╗ия╗оя║Н я║Ся╗Фя║Шя╗оя╗п я╗зя║мя╗│я║о я║гя║┤я▓Ф я║Ня╗Яя║кя║Яя║Оя╗Яя╗┤я║Ф я║Ня╗Я┘Ая▒╡тАм тАля║Гя╗Ля║ктАкюаитАмя╗ля║О я│Пя╗дя║к я║гя║┤я▓Ф я║Ня╗Яя║Тя╗Дя║Оя╗Яя╗оя╗▒ я║йя╗ня╗е я║Гя╗▒ я▓Эя║Ъ я║Гя╗н я║Чя╗ия╗Шя╗┤я║в я╗ня║╗я║ктАкюаитАмя╗Чя╗оя╗ля║ОтАк.тАмтАм

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‫ﻟﻘﺪ ﻛﺘﺒﻨﺎ ﻣﺮﺍﺭﺍ ﺃﻧﻪ ﻣﻦ ﺍﻻﻓﺘﺮﺍﺀ ﺍﶈﺾ ﻟِﻨﺬﻳﺮ ﺣﺴﲔ ﺍﻟﻐﱯ ﻫﺬﺍ ﻭﺗﻠﻤﻴﺬِﻩ ﺍﻟﺸﻘ ‪‬ﻲ‬ ‫ﳏﻤﺪ ﺣﺴﲔ ﺍ‪‬ﺎﻣﻬﻤﺎ ﻟﻨﺎ ﺑﺄﻧﻨﺎ ﻻ ﻧﺆﻣﻦ ﲟﻌﺠﺰﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﻧﻨـﺎ‬ ‫ﻧﺪ‪‬ﻋﻲ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﺃﻭ ﻻ ﻧﺆﻣﻦ ‪ -‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ -‬ﺑﺄﻥ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﳏﻤﺪﺍ ﺍﳌـﺼﻄﻔﻰ‬ ‫ ﻫﻮ ﺧﺎ ﹸﰎ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺃﻭ ﻧﻜﻔﺮ ﺑﻮﺟﻮﺩ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﺃﻭ ﻧﻨﻜﺮ ﻣﺒﺎﺩﺉ ﻋﻘﺎﺋﺪ ﺍﻹﺳﻼﻡ‬ ‫ﻣﺜﻞ ﺍﳊﺸﺮ ﻭﺍﻟﻨﺸﺮ ﻭﻏﲑﻫﺎ‪ ،‬ﺃﻭ ﻧﺴﺘﺨﻒ ﺑﺄﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻣﻦ ﺻﻮﻡ ﻭﺻﻼﺓ ﺃﻭ ﻻ‬ ‫ﻧﻘﻴﻢ ﳍﺎ ﻭﺯﻧﺎ‪ .‬ﻛﻼ ﺑﻞ ﺇﻥ ﺍﷲ ﺷﺎﻫﺪ ﻋﻠﻰ ﺃﻧﻨﺎ ﻧـﺆﻣﻦ ﺑﻜـﻞ ﻫـﺬﻩ ﺍﳌـﺴﺎﺋﻞ‬ ‫ﺴ ‪‬ﺮ‬ ‫ﻭﺍﳌﻌﺘﻘﺪﺍﺕ‪ ،‬ﻭﺃﻧﻨﺎ ﻧﺮﻯ ﻣﻨﻜﺮ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﻋﻤﺎﻝ ﻣﻠﻌﻮﻧﺎ ﻭﻣﺼﺪﺍﻕ ﺧ‪‬ـ ِ‬ ‫ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﻵﺧِﺮﺓ ‪.‬‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﲦﺔ ﻋﺎﺋﻖ ﺃﻭ ﻧﺰﺍﻉ ﻭﺣﻴﺪ ﰲ ﺗﺼﺪﻳﻘﻬﻢ ﻟﻨﺎ ﻭﻓﻖ ﺩﻋﻮﺍﻧﺎ‪ ،‬ﻓﻬﺎ ﳓﻦ ﻧﻌﻠﻦ‬ ‫ﻣﺮﺍﺭﺍ ﺑﺼﻮﺕ ﻋﺎ ٍﻝ ﺃﻥ ﻫﺬﻩ ﻫﻲ ﻋﻘﺎﺋﺪﻧﺎ ﺍﻟﱵ ﺑﻴ‪‬ﻨﺎﻫﺎ‪ ،‬ﻏﲑ ﺃﻥ ﻫﻨﺎﻙ ﺃﻣﺮﺍ ﻛﺘﺒﻨﺎ ﻣﻦ‬ ‫ﺃﺟﻠﻪ ﺇﻋﻼﻥ ﺍﳌﺒﺎﻫﻠﺔ ﻫﺬﺍ؛ ﻭﻫﻮ ﺃﻥ ﺍﷲ ﺟﻌﻠﲏ ﳎﺪ ‪‬ﺩ ﺍﻟﻘـﺮﻥ ﺍﻟﺮﺍﺑـﻊ ﻋـﺸﺮ‬ ‫ﺑﺘﺸﺮﻳﻔﻲ ﺑﺎﳌﻜﺎﳌﺔ ﻭﺍﳌﺨﺎﻃﺒﺔ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﺗ‪‬ﻌﻬﺪ ﺇﱃ ﻛﻞ ﳎﺪ‪‬ﺩ ﻣﻬﻤ ﹲﺔ ﻣﻌﻴ‪‬ﻨ ﹲﺔ ﻧﻈـﺮﺍ‬ ‫ﻟﻀﺮﻭﺭﺓ ﺍﻟﺰﻣﻦ ﺍﳌﻌﺎﺻﺮ ﻟﻪ‪ .‬ﻓﻬﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻣﺄﻣﻮﺭ ﲝﺴﺐ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ‬ ‫ﱄ ﻣﻦ ﺍﷲ ﻣﻬﻤﺔ ﺍﻟﻘﻀﺎﺀ ﻋﻠـﻰ‬ ‫ﺕﺇﱠ‬ ‫ﻱ ﺃﻧﻪ ﻗﺪ ﻋ‪‬ﻬﺪ ‪‬‬ ‫ﺑﻜﺴﺮ ﺷﻮﻛﺔ ﺍﻟﺼﻠﻴﺐ‪ .‬ﺃ ‪‬‬ ‫ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ‪-‬ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﺍﻟﻘﺴﺎﻭﺳﺔ ﰲ ﺍﻟﻌﺎﱂ ﺑﻨﺸﺮ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺒﺎﻃﻠﺔ ﻣﺜﻞ ﺍﻟﻜﻔـﺎﺭﺓ‬ ‫ﻭﺍﻟﺜﺎﻟﻮﺙ‪ ،‬ﻭﺃﺳﺎﺀﻭﺍ ﺇﱃ ﺍﷲ ﺍﻷﺣﺪ ﺍﻟﺬﻱ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﻭﺳﻌﻮﺍ ﻹﻫﺎﻧﺘﻪ ‪ -‬ﺑـﺪﻻﺋﻞ‬ ‫ﺻﺎﺩﻗﺔ ﻭﺑﺮﺍﻫﲔ ﺳﺎﻃﻌﺔ ﻭﺁﻳﺎﺕ ﻃﺎﻫﺮﺓ‪.‬‬ ‫ﻣ‪‬ﻦ ﺫﺍ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺃﻧﻪ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﲦﺔ ﻓﺘﻨ ﹲﺔ ﻭﺣﻴﺪﺓ ﻗﺪ ﺑﻠﻐﺖ ﺃﻭﺟﻬﺎ‪،‬‬ ‫ﻭﻫﻲ ﲣﺎﻟِﻒ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻹﳍﻲ ﺃﺷ ‪‬ﺪ ﺍﳌﺨﺎﻟﻔﺔ‪ .‬ﺃﻋﲏ ﺗﻌﻠﻴﻢ ﺍﻟﻜﻔﺎﺭﺓ ﻭﺍﻟﺜﺎﻟﻮﺙ؛ ﺍﻟـﺬﻱ‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻤ‪‬ﻰ ﺍﻟﻔﺘﻨ ﹶﺔ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﻷﻥ ﲨﻴﻊ ﺃﻫﺪﺍﻑ ﺍﻟﻜﻔﺎﺭﺓ ﻭﺍﻟﺜﺎﻟﻮﺙ ﺗﺘﻮﻗـﻒ‬ ‫ﺖ ﻭﺗﻔﺎﻗﻤﺖ‪،‬‬ ‫ﻋﻠﻰ ﺍﻟﺼﻠﺐ‪ .‬ﻓﺮﺃﻯ ﺍﷲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻗﺪ ﺍﺳﺘﻔﺤﻠ ‪‬‬ ‫ﺝ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﷲ ﲝﺴﺐ ﻭﻋﺪﻩ ﺃﻥ‬ ‫ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﺯﻣﻦ ﺍﻟﻄﻮﻓﺎﻥ ﻭﲤ ‪‬ﻮ ِ‬ ‫ﳝﺰﻕ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺼﻠﻴﺒﻴﺔ ﲤﺰﻳﻘﺎ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺃﻧﺒﺄ ﺳﻠﻔﺎ ﺑﻮﺍﺳﻄﺔ ﻧﺒﻴﻪ ﺍﳌﻘﺒﻮﻝ ﺃﻥ‬

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‫ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺳﺘﺰﻭﻝ ﰲ ﺯﻣﻨﻪ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ‪‬ﻤﺘﻪ ﻭﺇﺭﺍﺩﺗﻪ ﻭﺩﻋﺎﺋﻪ ﻭﻗﻮﺓ ﺑﻴﺎﻧﻪ ﻭﺗﺄﺛﲑ‬ ‫ﻛﻼﻣﻪ ﻭﺃﻧﻔﺎﺳﻪ ﺍﻟﻘﺎﺗﻠﺔ ﻟﻠﻜﺎﻓﺮﻳﻦ‪ ،‬ﺳﻴﺴﻤ‪‬ﻰ ﻋﻴﺴﻰ ﻭﻣﺴﻴﺤﺎ ﻣﻮﻋﻮﺩﺍ‪.‬‬ ‫ﺻﺤﻴﺢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺍﺕ ﻣﻠﻴﺌﺔ ﺑﺎﻻﺳﺘﻌﺎﺭﺍﺕ ﺍﻟﻠﻄﻴﻔﺔ ﻭﺍﳊﺴ‪‬ﺎﺳﺔ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻵﻳﺔ‬ ‫ﺍﻟﺒﻴ‪‬ﻨﺔ ﺍﻟﻮﺍﺿﺤﺔ ﺟﺪﺍ ﻭﺍﻟﺒﺎﺭﺯﺓ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻫﻲ ﻛﺴ‪‬ﺮ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬ ‫ﺟﺪﻳﺮﺓ ﺑﺎﻟﺘﺪﺑﺮ ﺍﻟﻜﺒﲑ ﻣﻦ ﻛﻞ ﻋﺎﻗﻞ‪ ،‬ﻭﺗﻨﺒﺊ ﺟﻠﻴﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳـﻴﻈﻬﺮ ﰲ‬ ‫ﺃﻳﺎﻡ ﺍﻟﻔﺘﻨﺔ ﺍﳌﻮ‪‬ﺍﺟﺔ ﻟﻠﻤﺴﻴﺤﻴﺔ ﻻ ﰲ ﺃﻱ ﺯﻣﻦ ﺁﺧﺮ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻟﻚ ﺩﺟﺎﻝ ﺁﺧﺮ‬ ‫ﳛﺼﺮ ﺍﻟﻨﺠﺎ ﹶﺓ ﺑﺎﻟﺼﻠﻴﺐ‪ .‬ﻓﻬﺬﺍ ﻫﻮ ﺍﳊﺰﺏ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺮﻛﺰ ﻋﻠـﻰ ﺍﻟﻜﻔـﺎﺭﺓ‬ ‫ﺍﻟﺼﻠﻴﺒﻴﺔ ﻭﻳﻮﻇﻒ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺪﺟﻞ ﻟﺘﺮﻭﳚﻬﺎ‪.‬‬ ‫ﻟﻘﺪ ﻣﻀﻰ ﺩﺟﺎﻟﻮﻥ ﻛﹸﺜﺮ ﻭﻗﺪ ﻳﻈﻬﺮﻭﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺃﻳﻀﺎ‪ ،‬ﻏـﲑ ﺃﻥ ﺍﻟـﺪﺟﺎﻝ‬ ‫ﺕ ‪‬ﻳ‪‬ﺘ ﹶﻔﻄﱠـ ‪‬ﺮ ﹶﻥ ﻣِـ ‪‬ﻦ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ‪‬‬ ‫ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﺩﺟﻠﻪ ﻣﻜﺮﻭﻩ ﻋﻨﺪ ﺍﷲ ﻟﺪﺭﺟﺔ ‪‬ﺗﻜﹶﺎ ‪‬ﺩ ﺍﻟـ ‪‬‬ ‫ﹶﻓ ‪‬ﻮِﻗ ِﻬ ‪‬ﻦ ﺑﺴﺒﺒﻪ‪ ،‬ﻫﻮ ﻫﺬﺍ ﺍﳊﺰﺏ ﺍﻟﺬﻱ ﳚﻌﻞ ﺣﻔﻨ ﹰﺔ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ﺇﳍﹰﺎ‪ .‬ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﻮﺍﻉ ﺩﺟﻞ ﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺸﺮﻛﲔ ﻭﺍﻷﻣ ِﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﻟﻜﻨﻪ ﱂ‬ ‫ﻳﻌﻈﹼﻢ ﺩﺟﻞ ﺃﺣﺪ ﻟﺪﺭﺟﺔ ﺃﻥﹾ ﻭﺻﻔﻪ ﺑﺄﻥ ﺍﻟﺴﻤﻮﺍﺕ ﳝﻜﻦ ﺃﻥ ﻳﺘﻔﻄﺮﻥ ﻣﻨﻪ‪ ،‬ﻓﺎﻟﻔﺌـﺔ‬ ‫ﺍﻟﱵ ﻭﺻﻔﻬﺎ ﺍﷲ ﰲ ﻛﻼﻣﻪ ﺍﻟﻄﻴﺐ ﺑﺎﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ ﻳﻨﺒﻐﻲ ﺃﻻ ﻧﺴﻤﻲ ﻏﲑﻫـﺎ‬ ‫ﺍﻟﺪﺟﺎ ﹶﻝ ﺍﻷﻛﱪ‪ .‬ﻭﺇﺫﺍ ﲝﺜﻨﺎ ﻋﻦ ﺩﺟﺎﻝ ﺃﻛﱪ ﺁﺧﺮ ﻓﺴﻨﻜﻮﻥ ﻣﻦ ﺍﻟﻈﺎﳌﲔ‪.‬‬ ‫ﺇﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻫﻨﺎﻙ ﺩﺟﺎﻻ ﺁﺧﺮ ﺃﻛﱪ ﻣﻦ ﻗﺴﺎﻭﺳﺔ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﻟﻴﺲ ﻣـﻦ‬ ‫ﺍﻟﺼﻮﺍﺏ ﰲ ﺷﻲﺀ؛ ﻷﻧﻪ ﳌﺎ ﻭﺻﻔﻬﻢ ﺍﷲ ﺣﺼﺮﺍ ﺑﺎﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ ﰲ ﻛﻼﻣﻪ ﺍﻟﻄﺎﻫﺮ‪،‬‬ ‫ﻓﻤﻦ ﻣﻨﺘﻬﻰ ﺍﳋﻴﺎﻧﺔ ﺃﻥ ﻳﻮﺻﻒ ﺃﺣ ‪‬ﺪ ﺁﺧﺮ ﺑﺎﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ ﺧﻼﻓﺎ ﻟﻜﻼﻡ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﺣﺘﻤﺎ ﹲﻝ ﻟﻮﺟﻮﺩ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺪﺟﺎﻝ‪ ،‬ﹶﻟﻮﺻﻔﻪ ﺍﷲ ‪ -‬ﺍﻟـﺬﻱ ﳛـﻴﻂ‬ ‫ﻋﻠﻤ‪‬ﻪ ﺑﺎﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ – ﺣـﺼﺮﺍ ﺑﺎﻟـﺪﺟﺎﻝ ﺍﻷﻛـﱪ ﻻ ﻫـﺆﻻﺀ‬ ‫ﺚ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﺍﻟﻘﺴﺎﻭﺳ ﹶﺔ‪ .‬ﰒ ﺇﻥ ﻋﻼﻣﺔ ﺍﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ ﺍﻟﱵ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ﺑﺼﺮﺍﺣﺔ ﺣﺪﻳ ﹸ‬ ‫"ﻳﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ" ﺗﺒﲔ ﲜﻼﺀ ﺃﻥ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ ﺃﻧﻪ ﺳﻴﺘﺨﺬ ﺍﳌﺴﻴﺢ‬ ‫ﺇﳍﺎ ﻭﳛﺼﺮ ﺍﻟﻨﺠﺎﺓ ﰲ ﺍﻟﺼﻠﻴﺐ‪.‬‬

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‫ﻭﳑﺎ ﳚﻠﺐ ﺍﻟﺴﺮﻭﺭ ﺍﳌﺘﻨﺎﻫﻲ ﻟﻠﻌﺎﺭﻓﲔ ﺃﻧﻪ ﻗﺪ ﺣﺼﻞ ﻫﻨﺎ ﺗﻈﺎﻫ‪‬ﺮ ﻧﺼﻮﺹ ﻣﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺣﺎﺩﻳﺚ ﳑﺎ ﻛﺸﻒ ﺣﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻨـﺎﺯﻉ ﻓﻴﻬـﺎ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﺑﻴ‪‬ﻦ ﺑﻜﻠﻤﺎﺕ ﺻﺮﳛﺔ ﺃﻥ ﺍﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ ﻫﻮ ﺍﻟﻘـﺴﺎﻭﺳﺔ‪،‬‬ ‫ﻭﻭﺻ‪‬ﻒ ﺩﺟﻠﻬﻢ ﺑﺄﻧﻪ ﻋﻈﻴﻢ ﻟﺪﺭﺟﺔ ﺗﻜﺎﺩ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻳﺘﻔﻄﺮﻥ ﻣﻨﻪ ﻭﺗﻨـﺸﻖ‬ ‫ﺍﻷﺭﺽ ﺑﺴﺒﺒﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺑﻴ‪‬ﻦ ﺍﳊﺪﻳﺚﹸ ﺃﺑﺮﺯ ﻋﻼﻣﺔٍ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺃﻧـﻪ ﺑﻴـﺪﻩ‬ ‫ﺳﻴﻨﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ ﻭﺃﻧﻪ ﺳﻴﻘﺘﻞ ﺍﻟـﺪﺟﺎﻝ ﺍﻷﻛـﱪ‪ .‬ﺇﻥ ﺍﳌـﺸﺎﻳﺦ ﺍﻷﻏﺒﻴـﺎﺀ‬ ‫ﺍﳌﻌﺎﺻﺮﻳﻦ ﻻ ﻳﺘﺪﺑﺮﻭﻥ ﰲ ﺃﻧﻪ ﳌﺎ ﻛﺎﻧﺖ ﺍﳌﻬﻤﺔ ﺍﻟﺒﺎﺭﺯﺓ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻛﺴ‪‬ﺮ‪‬‬ ‫ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘ‪‬ﻞﹶ ﺍﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﺑﻴ‪‬ﻦ ﺃﻥ ﺃﻛﱪ ﺩﺟﻞ‬ ‫ﻭﺃﻋﻈﻢ ﻓﺘﻨﺔ ﻳﻮﺷﻚ ﺃﻥ ﻳ‪‬ﻔﺴﺪ ‪‬ﺎ ﻧﻈﺎﻡ‪ ‬ﺍﻟﻜﻮﻥ ﻛﻠﱡﻪ‪ ،‬ﻭﻳﺆﺩﻱ ﺇﱃ ‪‬ﺎﻳﺔ ﺍﻟﻌﺎﱂ‪،‬‬ ‫ﻫﻲ ﻓﺘﻨﺔ ﺍﻟﻘﺴﺎﻭﺳﺔ؛ ﺛﺒﺖ ﻣﻨﻪ ﺟﻠﻴﺎ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﺩﺟﺎﻝﹲ ﺃﻛﱪ ﺳﻮﻯ ﻫﺆﻻﺀ‬ ‫ﺍﻟﻘﺴﺎﻭﺳﺔ‪ ،‬ﺃﻣﺎ ﻣ‪‬ﻦ ﻳﻨﺘﻈﺮ ﺃﺣﺪﺍ ﻏﲑﻫﻢ ﺑﻌﺪ ﻇﻬﻮﺭ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻓﻬﻮ ﻳﻜـﺬﱢﺏ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﰒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺪﺟﺎﻝ ﻟﻐﺔﹰ ﲨﺎﻋﺔﹰ ﺗﻨﺠ‪‬ﺲ ﺍﻷﺭﺽ ﺑﺪﺟﻠﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﺒﲔ ﺍﳊﺪﻳﺚ‬ ‫ﺃﻥ ﺍﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ ﻳﺆﻳﺪ ﻭﻳﺪﻋﻢ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻱ ﻣﺎ ﺯﺍﻝ ﻻ ﻳ‪‬ﻌﺘﱪ ﻗﺴﺎﻭﺳﺔﹶ‬ ‫ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﺩﺟﺎﻻﹰ ﺃﻛﱪ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻟﻮﺍﺿﺢ ﺍﳉﻠﻲ ﻓﻬﻮ ﺃﻋﻤﻰ ﺃﺷﺪ‬ ‫ﺍﻟﻌﻤﺎﻳﺔ‪.‬‬ ‫ﻫﻨﺎﻙ ﺃﻣﺮ ﺁﺧﺮ ﺃﻳﻀﺎ ﳝﻜﻦ ﺃﻥ ﻳﺪﺭﻙ ﺑﻪ ﻣﺸﺎﳜﹸﻨﺎ ﺍﻟﺴﻔﻬﺎﺀ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫـﻮ‬ ‫ﺃ‪‬ﻢ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺄﻧﻔﺴﻬﻢ ﺑﺄﻥ ﺍﻟﺪﺟﺎﻝ ﺳﻴﻔﺮﺽ ﺳﻴﻄﺮﺗﻪ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻏﲑ ﺍﳊﺮﻣﲔ‬ ‫ﺍﻟﺸﺮﻳﻔﲔ‪ ،‬ﻓﺈﺫﺍ ﲰﻴﻨﺎ ﺷﺨﺼﺎ ﺁﺧﺮ ﺑﺎﻟﺪﺟﺎﻝ ﻓﺴﻴﻨﺎﻗﺾ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ ﺍﻟﻨﺒـﻮﺀ ﹶﺓ‬ ‫ﺍﻟﺼﺮﳛﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﻗﺮﺭ ﺃﻥ ﺍﻟﺴﻠﻄﺔ ﻭﺍﻟﻐﻠﺒـﺔ ﻋﻠـﻰ‬ ‫ﻟﻠﻨﺼﺎﺭﻯ‪ ،‬ﻓﺎﻟﺪﺟﺎﻝ‬ ‫ﺍﻹﺳﻼﻡﺃﻭﺃﻭ ﻟﻠﻨﺼﺎﺭﻯ‪،‬‬ ‫ﻷﻫﻞ ﺍﻹﺳﻼﻡ‬ ‫ﺇﻣﺎﺎ ﻷﻫﻞ‬ ‫ﺍﻷﺭﺽ ﺳﺘﻜﻮﻥ ﻹﺣﺪﻯ ﺍﻷﻣﺘﲔ؛ ﺇﻣ‬ ‫ﻓﺎﻟﺪﺟﺎﻝ‬ ‫ﺍﻷﺭﺽ‬

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‫ﺍﻟﺬﻱ ﺳﻴﺄﰐ ﻣﺪ‪‬ﻋﻴ‪‬ﺎ ﺍﻷﻟﻮﻫﻴﺔ ﻟﻴﺲ ﻟﻪ ‪ -‬ﲝﺴﺐ ﺑﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ -‬ﻣﻮﻃﺊ ﻗﺪﻡ ﻋﻠﻰ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﻨﻔﻲ ﻇﻬﻮﺭ ﺩﺟﺎﻝ ﻛﻬﺬﺍ‪ ،‬ﻏﲑ ﺃﻥ ﺩﻋﻮﻯ ﺍﻟﻨﺼﺎﺭﻯ ﺑﺎﻷﻟﻮﻫﻴﺔ ﺛﺎﺑﺘ ﹲﺔ‬ ‫ﳎﺎﺯﺍ‪ ،‬ﻷ‪‬ﻢ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺴﻴﻄﺮﻭﺍ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﺑﻮﺍﺳﻄﺔ ﻣ‪‬ﻌﺪ‪‬ﺍ‪‬ﻢ ﻭﺁﻻ‪‬ﻢ‪ ،‬ﺣﱴ‬ ‫ﺇ‪‬ﻢ ﺣﺮﻳﺼﻮﻥ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﺤﺮﺯﻭﺍ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺇﻧﺰﺍﻝ ﺍﳌﻄﺮ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﺪ‪‬ﻋﻮﻥ ﺍﻷﻟﻮﻫﻴﺔ‪.‬‬ ‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻫﺬﻩ ﻫﻲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﱂ ﻳﺴﺘﻮﻋﺒ‪‬ﻬﺎ ﻣﺸﺎﻳ ‪‬ﺦ ﺍﻟﻌﺼﺮ ﺍﻟﺮﺍﻫﻦ ﻭﺃﺛﺎﺭﻭﺍ ﰲ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻓﺘﻨ ﹰﺔ ﻭﻓﹸﺮﻗﺔ ﻛﺒﲑﺓ‪ ،‬ﻭﺃﻋﺮﺿﻮﺍ ﻋﻦ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﺑﺘـﺄﻭﻳﻼﺕ‬ ‫ﺭﻛﻴﻜﺔ ﻭﺳﺨﻴﻔﺔ ﺟﺪﺍ؛ ﻓﻜﺎﻧﻮﺍ ﻳﺪ‪‬ﻋﻮﻥ ﺃ‪‬ﻢ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻟﻜﻨﻬﻢ ﺍﻵﻥ ﺗﺮﻛـﻮﺍ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻛﻠﻴﻬﻤﺎ‪.‬‬ ‫ﻓﻠﻤﺎ ﺭﺃﻳﺖ ﺃﻥ ﻗﻠﻮ‪‬ﻢ ﺧﺎﻟﻴﺔ ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ‪،‬‬ ‫ﺠﻠﹾﻨﺎﻫﺎ ﻣﺮﺍﺭﺍ ﻋﻠﻰ ﻭﻓﺎﺓ ﻋﻴـﺴﻰ ‬ ‫ﻛﻤﺎ ﻻ ﻳﻘﻴﻤﻮﻥ ﺃﻱ ﻭﺯﻥ ﻟﻠﺸﻬﺎﺩﺓ ﺍﻟﱵ ﺳ ‪‬‬ ‫ﻷﻛﺎﺑﺮ ﺍﻷﺋﻤﺔ ﺟﻠﻴﻠﻲ ﺍﻟﻘﺪﺭ؛ ﻣﺜﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﺑﻦ ﺣﺰﻡ ﻭﺍﻹﻣـﺎﻡ ﻣﺎﻟـﻚ‬ ‫ﺃﺻﺎﺑﲏ ﻳﺄﺱ ﻣﻦ ﺃﻥ ﻳﻬﺘﺪﻱ ﻫﺆﻻﺀ ﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﻮﺙ ﺍﳌﻨﻘﻮﻟﺔ‪ ،١٠‬ﻓﺄﻟﻘﻰ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﰲ ﺭ‪‬ﻭﻋﻲ ﺃﻥ ﺃﲣﺬ ﺍﳉﺎﻧﺐ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﺳﺎﺱ ﻟﺪﻋﻮﺍﻱ ﺃﻱ ﺇﺛﺒﺎﺕ ﻛـﻮﱐ‬ ‫ﻣﻠﻬ‪‬ﻤﺎ ﺻﺎﺩﻗﹰﺎ ﻣﻦ ﺍﷲ‪ ،‬ﻓﻼ ﺷﻚ ﺃ‪‬ﻢ ﻟﻮ ﺣﺴﺒﻮﱐ ﻛﱡﻠﻬﻢ ﻣﻠ ‪‬ﻬﻤ‪‬ﺎ ﺻﺎﺩﻗﺎ ﻣـﻦ ﺍﷲ‬ ‫ﺱ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﳌـﺎ ﻗـﺎﺑﹸﻠﻮﱐ ‪‬ـﺬﻩ‬ ‫ﺗﻌﺎﱃ ﻭﻣﺎ ﺯﻋﻤﻮﺍ ﺇﳍﺎﻣﺎﰐ ﺍﻓﺘﺮﺍ ًﺀ ﻣﲏ ﺃﻭ ﻭﺳﺎﻭ ‪‬‬ ‫ﺍﻟﺴﺒﺎﺏ ﻭﺍﻟﺸﺘﺎﺋﻢ ﻭﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺒﺬﺍﺀﺓ‪ ،‬ﺑﻞ ﺣﻜﻤﻮﺍ ﺑﺄﻧﻔﺴﻬﻢ‬ ‫ﺑﻐﻠﺒﺔ ﺍﻟﻈﻦ ﺍﳊﺴﻦ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﻇﻨﻮ‪‬ﻢ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺗﺄﻛﺪ ﺍﳌﺮﺀ ﻣﻦ ﺻﺪﻕ‬ ‫ﺃﺣﺪ ﻭﻛﻮﻧِﻪ ﻣﺒﻌﻮﺛﺎ ﻣﻦ ﺍﷲ‪ ،‬ﻓﻼ ﻳﺘﻌﺮﺽ ﻟﻠﻌﻮﺍﺋﻖ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻹﻧـﺴﺎﻥ ﻋﻨـﺪﻣﺎ‬ ‫ﺗﺴﺘﻮﱄ ﻋﻠﻰ ﻗﻠﺒﻪ ﻓﻜﺮﺓ ﻛﻮﻧﻪ ﻛﺎﺫﺑﺎ‪ ،‬ﻓﺎﳊﻖ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻫﻴﺄ ﳍﻢ ﻛﺜﲑﺍ ﻣـﻦ‬ ‫ﺍﻟﺪﻻﺋﻞ ﺍﻟﻮﺍﺿﺤﺔ ﻟ ﹶﻔﻬ‪‬ﻢ ﺻﺪﻗﻲ‪ ،‬ﻓﻜﺎﻧﺖ ﺩﻋﻮﺍﻱ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘـﺮﻥ‪ ،‬ﻭﺣـﺼﻞ‬ ‫ﺖ ﻓﻴﻬﺎ ﺃﻥ ﻋﻴﺴﻰ ‬ ‫‪ 10‬ﺣﺎﺷﻴﺔ‪ :‬ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺻﺪﺭﺕ ﻣﲏ ﻟﻠﻤﺤﺎﺟﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ ﻭﺍﻟﱵ ﺃﺛﺒ ‪‬‬ ‫ﻗﺪ ﺗﻮﰲ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺑﻌﺜﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ ﻇﻬﻮﺭﻩ ﰲ ﺻﻮﺭﺓ ﺑﺮﻭﺯ ﻓﻘﻂ ﻻ ﰲ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ .‬ﻫﻲ‪ :‬ﻓﺘﺢ ﺍﻹﺳﻼﻡ‪ ،‬ﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ‪ ،‬ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ‪ ،‬ﺇﲤﺎﻡ ﺍﳊﺠﺔ‪ ،‬ﲢﻔﺔ ﺑﻐﺪﺍﺩ‪ ،‬ﲪﺎﻣﺔ‬ ‫ﺍﻟﺒﺸﺮﻯ‪ ،‬ﻧﻮﺭ ﺍﳊﻖ ﲜﺰﺃﻳﻪ‪ ،‬ﻛﺮﺍﻣﺎﺕ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﺳﺮ ﺍﳋﻼﻓﺔ‪ ،‬ﻣﺮﺁﺓ ﻛﻤﺎﻻﺕ ﺍﻹﺳﻼﻡ‪) .‬ﻣﻨﻪ(‬

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‫ﺖ ﻋﻠﻰ ﺩﻋﻮﺍﻱ ﻋﺸﺮﻭﻥ ﻋﺎﻣﺎ‪،‬‬ ‫ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﰲ ﺯﻣﲏ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺍﻛﺘﻤﻠ ‪‬‬ ‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﻔﺘﺮﻱ ﻻ ﻳﻌﻄﻰ ﻫﺬﻩ ﺍﳌﻬﻠﺔ ﺍﻟﻄﻮﻳﻠﺔ‪ ،‬ﻭﻣﺘ‪‬ﻊ ﺍﷲ ﺁ‪‬ﻢ ﻣﻬﻠ ﹰﺔ ﻗﺼﲑﺓ ﲝﺴﺐ‬ ‫ﻧﺒﻮﺀﰐ ﰒ ﺃﻣﺎﺗﻪ‪ ،‬ﻭﻭﻫﺒﲏ ﺍﷲ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﻭﺍﳊﻘﺎﺋﻖ ﻭﻣﻸ ﻛﻼﻣﻲ ﻣﻦ ﺃﺳـﺮﺍﺭ‬ ‫ﺍﳌﻌﺮﻓﺔ ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﻟﺪﺭﺟﺔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﻻ ﻳﻌﻄﺎﻫﺎ ﺍﻹﻧﺴﺎ ﹸﻥ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﺆﻳﺪﺍ ﻣـﻦ‬ ‫ﺍﷲ ﺑﺎﻟﻜﻤﺎﻝ‪ ،‬ﻏﲑ ﺃﻥ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺭﺿﲔ ﱂ ﻳﺘﺪﺑﺮﻭﺍ ﺃﻳ‪‬ﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪.‬‬ ‫ﻭﺍﻵﻥ ﺣﲔ ﺑﻠﻎ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﺘﻜﻔﲑ ﻣﻨﺘﻬﺎﻩ‪ ،‬ﻓﻘﺪ ﺁﻥ ﺍﻷﻭﺍﻥ ﻟﻴﻤﻴﺰ ﺍﷲ ﺍﻟﻘـﺎﺩﺭ‬ ‫ﺏ ﻣﻦ ﺍﻟﺼﺎﺩﻕ‪.‬‬ ‫ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒ ‪‬ﲑ ﺑﻨﻔﺴﻪ ﺍﻟﻜﺎﺫ ‪‬‬ ‫ﺇﻥ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺭﺿﲔ ﻳﻌﺮﻓﻮﻥ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺑﺪﻯ ﺑﺮﺍﺀﺗﻪ ﺍﻟﺒﺎﻟﻐـﺔ ﰲ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﺾ‬ ‫ﺍﻟﻜﺮﱘ ﳑﻦ ﻳﻔﺘﺮﻱ ﻋﻠﻴﻪ‪ ،‬ﺣﱴ ﻗﺪ ﻗﺎﻝ ﻟﻨﺒﻴﻪ ﺍﻟﻜﺮﱘ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺗ ﹶﻘ ‪‬ﻮ ﹶﻝ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺑﻌ‪‬ـ ‪‬‬ ‫ﲔ ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ ﺇﻥ ﺍﻻﻓﺘـﺮﺍﺀ‬ ‫ﲔ * ﹸﺛ ‪‬ﻢ ﹶﻟ ﹶﻘ ﹶﻄ ‪‬ﻌﻨ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻪ ﺍﹾﻟ ‪‬ﻮِﺗ ‪‬‬ ‫ﺍ َﻷﻗﹶﺎﻭِﻳ ِﻞ * َﻷ ‪‬ﺧ ﹾﺬﻧ‪‬ﺎ ِﻣ‪‬ﻨ ‪‬ﻪ ﺑِﺎﹾﻟ‪‬ﻴ ِﻤ ِ‬ ‫ﺡ ﺇﻟﻴﻪ ﺷﻲﺀ‪،‬‬ ‫ﻋﻠﻰ ﺍﷲ ﻭﺍﺩ‪‬ﻋﺎﺀ ﺃﺣﺪ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﺣﻰ ﺇﻟﻴﻪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻭﱂ ﻳﻮ ‪‬‬ ‫ﻟﹶﺬﻧﺐ ﺷﻨﻴ ‪‬ﻊ ﱂ ﻳﺼﺪﺭ ﰲ ﺣﻘﻪ ﻭﻋﻴ ‪‬ﺪ ﺟﻬﻨﻢ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺍﻟﺜﺎﺑﺖ ﻣـﻦ ﺍﻟﻨـﺼﻮﺹ‬ ‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻘﺎﻃﻌﺔ ﺃﻥ ﺍﳌﻔﺘﺮﻱ ﻳﻨﺎﻝ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﻔﻮﺭﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻻ ﻳﺘﺮﻛـﻪ ﺍﷲ‬ ‫ﺍﻟﻘﺎﺩﺭ ﺍﻟﻐﻴﻮﺭ ﰲ ﺃﻣﻦ ﻗﻂ‪ ،‬ﻭﺗﺪﻭﺳﻪ ﻏﲑﺗ‪‬ﻪ ﻭﺗ‪‬ﻬﻠﻜﻪ ﻋﺎﺟﻼ‪ ،‬ﻓﻠﻮ ﻛﺎﻧـﺖ ﻗﻠـﻮﺏ‬ ‫ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﻣﺘﺼﺒ‪‬ﻐﺔ ﺑﺸﻲﺀ ﻣﻦ ﺻﺒﻐﺔ ﺍﻟﺘﻘﻮﻯ ﻭﻛﺎﻥ ﳍﻢ ﺇﳌﺎ ‪‬ﻡ ﺑﺴﻴﻂ ﺑﺴﻨﻦ ﺍﷲ‬ ‫ﻭﻋﺎﺩﺍﺗﻪ‪ ،‬ﻟﹶﻌﻠِﻤﻮﺍ ﺃﻥ ﺍﻧﺸﻐﺎﻝ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻻﻓﺘﺮﺍﺀ ﳍﺬﻩ ﺍﳌﺪﺓ ﺍﻟﻄﻮﻳﻠﺔ ﺑﻞ ﺗﻘﺪ‪‬ﻣﻪ ﻓﻴﻪ‬ ‫ﺾ ﻋﻠﻴﻪ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺋﻪ ﺑﻞ ﺟ ‪‬ﻌﻠﹶﻪ ﳏﺘﺮﻣـﺎ ﰲ ﺍﻟﻨـﺎﺱ‪،‬‬ ‫ﻛﻞ ﻳﻮﻡ ﻭﻋﺪ ‪‬ﻡ ﺇﻟﻘﺎ ِﺀ ﺍﷲ ﺍﻟﻘﺒ ‪‬‬ ‫ﻭﺇﻟﻘﺎﺀ ﻗﺒﻮﻟﻪ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﺟﻌ‪‬ﻞ ﻟﺴﺎﻧﻪ ﻧﺒﻌ‪‬ﺎ ﻟﻠﺤﻘﺎﺋﻖ ﻭﺍﳌﻌﺎﺭﻑ‪ ،‬ﻷﻣ ‪‬ﺮ ﻻ ﻳﻮﺟﺪ ﻟﻪ‬ ‫ﻧﻈﲑ ﻗﻂ ﻣﻨﺬ ﺑﺪﺃ ﺍﷲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ .‬ﻓﻴﺎ ﺃﺳﻔﺎ ﻋﻠﻰ ﺃﻥ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻨـﺎﻓﻘﲔ ﻻ‬ ‫ﻳﻘﺪﺭﻭﻥ ﺃﺣﻜﺎﻡ ﺍﷲ ﻭﻣﻮﺍﻋﻴﺪﻩ‪ ،‬ﻓﻬﻞ ﻋﻨﺪﻫﻢ ﻧﻈﲑ ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﻭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺃﻻ ﻳﺒﻄﺶ ﺍﷲ ﲟﺜﻞ ﻫﺬﺍ ﺍﳌﻔﺘﺮﻱ ﺧﺒﻴﺚ ﺍﻟﻄﺒﻊ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﺎﻓﺘﺮﺍﺀ ﺗﻠﻮ ﺍﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ‬ ‫ﻭﺃﻇﻬﺮ ﻧﻔﺴﻪ ﻓﺎﺋﺰﺍ ﻋﻠﻰ ﺣﺐ ﻋﻈﻴﻢ ﻣﻦ ﺍﷲ ﰲ ﺇﳍﺎﻣﺎﺕ ﻧﺴﺠﻬﺎ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻭﳓﺖ‬ ‫ﻣﻦ ﻗﻠﺒﻪ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻭﺻﻔﻬﺎ ﻋﻦ ﻋﻤ ٍﺪ ﺑﺄ‪‬ﺎ ﻭﺣﻲ ﻣﻦ ﺍﷲ ﻭﻗﺎﻝ ﻟﻠﻨﺎﺱ‪ :‬ﺇ ﹼﻥ‬ ‫ﺍﷲ ﺃﻣﺮ ﺃ ِﻥ ﺍﺗ‪‬ﺒﻌﻮﱐ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻗﺎﻝ ﱄ ﰲ ﺇﳍﺎﻣﻪ‪ :‬ﺇﻧﻚ ﺳﻴﺪ ﺍﳌﺆﻣﻨﲔ ﲨﻴﻌﺎ ﰲ‬

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‫ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﻣﻊ ﺃﻧﻪ ﱂ ﻳﺘﻠﻖ ﺃﻱ ﺇﳍﺎﻡ ﻗﻂ ﻭﱂ ﻳﺼﻔﹾﻪ ﺍﷲ ﺭﺋﻴﺲ ﺍﳌﺆﻣﻨﲔ ﻗﻂ؟ ﻭﻗﺎﻝ‪:‬‬ ‫ﻗﺎﻝ ﺍﷲ ﰲ ﺧﻄﺎﺑﻪ ﱄ‪ :‬ﺇﻧﻚ ﺃﻧﺖ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺘ‪‬ﻪ ﻟﻜﺴﺮ ﺍﻟـﺼﻠﻴﺐ‪،‬‬ ‫ﻣﻊ ﺃﻥ ﺍﷲ ﱂ ﻳﺄﻣﺮﻩ ﺑﺬﻟﻚ ﻭﱂ ﻳﺴﻤ‪‬ﻪ ﻋﻴﺴﻰ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻳﻘـﻮﻝ ﺍﷲ ﰲ ﺧﻄﺎﺑـﻪ ﱄ‪:‬‬ ‫"ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﺗﻮﺣﻴﺪﻱ‪ ،‬ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﻻ ﻳﻌﻠﻤﻬﺎ ﺍﳋﻠﻖ"‪ ،‬ﺭﻏﻢ ﺃﻧﻪ ﻣﻔﺘ ٍﺮ‬ ‫ﰲ ﻋﻠﻢ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻳﻠﻌﻨﻪ ﻭﻳ ‪‬ﻌﺪ‪‬ﻩ ﻣﻦ ﺯﻣﺮﺓ ﺍﳌﺮﺩﻭﺩﻳﻦ ﺍﳌﺨﺬﻭﻟﲔ‪ ،‬ﻓﻬﻞ ﻣﻦ ﺳﻨﺔ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﺃﻥ ﻻ ﻳﺒﻄﺶ ﲟﺜﻞ ﻫﺬﺍ ﺍﳌﻔﺘﺮﻱ ﺍﻟﻜﺬﺍﺏ ﺍﳌﺘﺠﺎﺳﺮ ﻋﺎﺟﻼ؟ ﺣﱴ ﲤﺮ ﻋﻠـﻰ‬ ‫ﺍﻓﺘﺮﺍﺋﻪ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﻋﺎﻣﺎ؟‬ ‫ﻓ ‪‬ﻤﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﻘﺒﻞ ﺃﻥ ﺍﻟﻘﺪﻭﺱ ﺍﻟﺬﻱ ﻧﺎﺭ ﻏﻀﺒﻪ ﺻﺎﻋﻘﺔ ﻇﻠﺖ ﺗﺄﻛﻞ ﺍﳌﻠﻬﻤﲔ‬ ‫ﺍﻟﻜﺎﺫﺑﲔ ﻋﺎﺟﻼ ﺩﺍﺋﻤﺎ‪ ،‬ﺳﻮﻑ ﻳﺘﺮﻙ ﺍﻟﻜﺎﺫﺏ ﳌﺪﺓ ﱂ ﻳﺴﺒﻖ ﳍﺎ ﻧﻈـﲑ ﰲ ﻫـﺬﻩ‬ ‫ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪ :‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻇﹶﻠ ‪‬ﻢ ِﻣ ‪‬ﻤ ِﻦ ﺍ ﹾﻓ‪‬ﺘﺮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬ ‫ﷲ ﹶﻛ ِﺬﺑ‪‬ﺎ ‪١١‬؟ ﻓﻼ‬ ‫ﺷﻚ ﺃﻥ ﺍﳌﻔﺘﺮﻱ ﻳﺘﻌﺮﺽ ﻟﻠﻌﻨﺔ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺍﳌﻔﺘﺮﻱ ﻋﻠﻰ ﺍﷲ ﻳ‪‬ﻬﻠﻚ ﻋﺎﺟﻼ‪.‬‬ ‫ﻓﻜﻔﻰ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﺘﻘ ‪‬ﻲ ﺃﻥ ﻳﺘﺪﺑ‪‬ﺮ ﺃﻥ ﺍﷲ ﱂ ﻳ‪‬ﻬﻠﻜﹾﲏ ﻛﺎﳌﻔﺘﺮﻳﻦ‪ ،‬ﺑﻞ ﻗﺪ ﻣ ‪‬ﻦ ﻋﻠﻰ‬ ‫ﻇﺎﻫﺮﻱ ﻭﺑﺎﻃﲏ ﻭﺟﺴﻤﻲ ﻭﺭﻭﺣﻲ ﻣﻨﻨ‪‬ﺎ ﻻ ﺃﺣﺼﻴﻬﺎ‪ .‬ﻓﻜﻨﺖ ﺷﺎﺑﺎ ﺣﲔ ﺃﻋﻠﻨـﺖ‬ ‫ﺗﻠﻘﹼﻲ ﺍﻟﻮﺣﻲ ﻭﺍﻹﳍﺎﻡ ﻣﻦ ﺍﷲ ﻭﺍﻵﻥ ﺃﺻﺒﺤﺖ ﺷﻴﺨﺎ‪ ،‬ﻭﻣﺮ‪‬ﺕ ﻋﻠﻰ ﺑﺪﺀ ﺩﻋﻮﺍﻱ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ ﻋﺎﻣﺎ‪ .‬ﻭﻗﺪ ﻭﺍﻓﺖ ﺍﳌﻨﻴﺔ ﻛﺜﲑﺍ ﻣﻦ ﺃﺻﺪﻗﺎﺋﻲ ﻭﺃﻋﺰﺍﺋﻲ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ‬ ‫ﺃﺻﻐﺮ ﻣﲏ ﺳﻨ‪‬ﺎ‪ ،‬ﺃﻣﺎ ﺃﻧﺎ ﻓﻘﺪ ﻋﻤ‪‬ﺮﱐ ﺍﷲ ﻭﻛﻔﻠﲏ ﻭﺗﻮﻻﱐ ﰲ ﻛﻞ ﻣﻬﻤﺔ ﻋﻮﻳـﺼﺔ‪.‬‬ ‫ﻓﻬﻞ ﻫﺬﻩ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺬﻳﻦ ﻳﻔﺘﺮﻭﻥ ﻋﻠﻰ ﺍﷲ؟ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺸﺎﻳﺦ ﻣﺎ ﺯﺍﻟﻮﺍ ﻳﻌﺘـﱪﻭﻧﲏ‬ ‫ﻣﻔﺘﺮﻳﺎ‪ ،‬ﻓﻬﻨﺎﻙ ﺳﺒﻴﻞ ﺁﺧﺮ ﻓﻮﻕ ﺫﻟﻚ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺃﺑﺎﻫﻞ ﺍﳌﺸﺎﻳﺦ ﳑﺴﻜﺎ ﺑﻴﺪﻱ ﻫﺬﻩ‬ ‫ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﱵ ﻧﺸﺮﺗ‪‬ﻬﺎ؛ ﺣﻴﺚ ﺃﺻﺮ‪‬ﺡ ﻣ‪‬ﻘﺴﻤﺎ ﺑﺎﷲ ﺃﻧﲏ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣـﺸﺮ‪‬ﻑ‬ ‫ﲟﻜﺎﳌﺘﻪ ﻭﳐﺎﻃﺒﺘﻪ‪ ،‬ﻭﺃﻧﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﺭﺳﻠﲏ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻷﻗـﻀﻲ‬ ‫ﻋﻠﻰ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱵ ﻫﻲ ﺃﻛﱪ ﻓﺘﻨﺔ ﺿﺪ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﲰ‪‬ﺎﱐ ﻋﻴﺴﻰ ﻭﺃﻣ‪‬ﺮﱐ‬ ‫ﺑﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺑﺄﻱ ﺣﺮﺑﺔ ﻣﺎﺩﻳﺔ ﺑﻞ ﲝﺮﺑﺔ ﲰﺎﻭﻳﺔ‪ ،‬ﻭﺃﻥ ﻫﺬﺍ ﻛﻠﹼﻪ ﻫﻮ‬ ‫‪ 11‬ﺍﻷﻧﻌﺎﻡ‪٢٢ :‬‬

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‫ﻛﻼﻣﻪ ﻭﺇﳍﺎﻣﺎﺗﻪ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﺳﺄﻗﺮﺃﻫﺎ ﻋﻠﻰ ﻣﺴﺎﻣﻊ ﺍﳌـﺸﺎﻳﺦ ﰲ ﺫﻟـﻚ ﺍﻟﻮﻗـﺖ‪.‬‬ ‫ﻭﺃﺳﺠﻞ ﺑﻌﻀﻬﺎ ﻫﻨﺎ ﳕﻮﺩﺟﺎ‪ ،‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﻣﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﻗﺪ ﺗﻠﻘﻴﺘ‪‬ﻬﺎ‬ ‫ﻣﺮﺍﺭﺍ ﺑﺘﺮﺗﻴﺐ ﳐﺘﻠﻒ ﻭﺗﻔﺎﻭﺕ ﺍﳉﻤﻞ‪ ،‬ﻭﻫﻲ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﳋ ﹾﻠ ‪‬ﻖ‪ .‬ﺃﻧﺖ‬ ‫"ﻳﺎ ﻋﻴﺴﻰ ﺍﻟﺬﻱ ﻻ ﻳﻀﺎﻉ ﻭﻗ‪‬ﺘﻪ‪ ،‬ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟ ٍﺔ ﻻ ﻳﻌ ﹶﻠﻤﻬﺎ ﺍ ﹶ‬ ‫ﺱ‪ .‬ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﲔ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﻑ ‪‬ﺑ ‪‬‬ ‫ﺤﺎ ﹶﻥ ﺃﻥ ‪‬ﺗ ‪‬ﻌﺎ ﹶﻥ ﻭﺗ‪‬ﻌ ‪‬ﺮ ‪‬‬ ‫ﻣﲏ ﲟﻨـﺰﻟ ِﺔ ﺗﻮﺣﻴﺪﻱ ﻭﺗﻔﺮﻳﺪﻱ‪ .‬ﻓ ‪‬‬

‫ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳ ِﻦ ﺍﳊﻖ ﻟﻴ‪‬ﻈﻬِﺮﻩ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﻛﻠﻪ‪ .‬ﻻ ﺗﺒﺪﻳ ﹶﻞ ﻟﻜﻠﻤﺎﺕ‬

‫ﺕ ﻭﺃﻧﺎ ﺃﻭ‪ ‬ﹸﻝ ﺍﳌﺆﻣﻨﲔ‪ .‬ﺍﻟﺮﲪﻦ ﻋﻠﹼﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﺘ‪‬ﻨ ِﺬ ‪‬ﺭ ﻗﻮﻣﺎ ﻣﺎ ﺃﹸﻧ ِﺬ ‪‬ﺭ‬ ‫ﺍﷲ‪ .‬ﹸﻗ ﹾﻞ ﺇﱐ ﹸﺃﻣِﺮ ‪‬‬ ‫ﲔ ﺳﺒﻴﻞ ﺍ‪‬ﺮﻣﲔ‪ .‬ﺇﻧ‪‬ﺎ ﻛﻔﻴﻨﺎﻙ ﺍﳌﺴﺘﻬﺰﺋﲔ‪ .‬ﻗ ﹾﻞ ﻋﻨﺪﻱ ﺷﻬﺎﺩﺓ ﻣﻦ‬ ‫ﺁﺑﺎﺅﻫﻢ ﻭﻟﺘﺴﺘﺒ ‪‬‬

‫ﺍﷲ ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﺆﻣﻨﻮﻥ؟ ﹸﻗ ﹾﻞ ﻋﻨﺪﻱ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ؟ ﺇﻥ ﻣﻌﻲ‬

‫ﺭﰊ ﺳﻴﻬﺪﻳ ِﻦ‪ .‬ﻗ ﹾﻞ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒ‪‬ﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ‪ .‬ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﻋﻠﻰ ﻣﻦ‬

‫ﺗﻨـﺰ‪ ‬ﹸﻝ ﺍﻟﺸﻴﺎﻃﲔ؟ ﺗ‪‬ﻨـﺰ‪ ‬ﹸﻝ ﻋﻠﻰ ﻛﻞﹼ ﺃﻓﹼﺎ ٍﻙ ﺃﺛﻴﻢ‪ .‬ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻄﻔﺌﻮﺍ ﻧـﻮﺭ ﺍﷲ‬ ‫ﺑﺄﻓﻮﺍﻫﻬﻢ ﻭﺍﷲ ﻣﺘﻢ‪ ‬ﻧﻮﺭﻩ ﻭﻟﻮ ﻛﺮﻩ ﺍﻟﻜﺎﻓﺮﻭﻥ‪ .‬ﺳﻨﻠﻘﻲ ﰲ ﻗﻠﻮ‪‬ﻢ ﺍﻟﺮﻋـﺐ‪ .‬ﺇﺫﺍ‬

‫ﺟﺎﺀ ﻧﺼﺮ ﺍﷲ ﻭﺍﻟﻔﺘﺢ ﻭﺍﻧﺘﻬﻰ ﺃﻣﺮ ﺍﻟﺰﻣﺎﻥ ﺇﻟﻴﻨﺎ‪ ،‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺑﺎﳊﻖ‪) .‬ﺃﻱ‪ :‬ﺣﻴﻨﻤﺎ‬ ‫ﻳﺄﰐ ﻧﺼﺮﺓ ﺍﷲ ﻭﺍﻟﻔﺘﺢ ﻭﻳﺮﺟﻊ ﺃﻣﺮ ﺍﻟﺰﻣﺎﻥ ﺇﻟﻴﻨﺎ ﻧﻘﻮﻝ‪ :‬ﺃﱂ ﻳﻜﻦ ﻫﺬﺍ ﺣﻘﹰـﺎ‪ (.‬ﺇﱐ‬

‫ﺖ‬ ‫ﲑ ﺃﻣﺔ ﺃﹸﺧﺮﺟ ‪‬‬ ‫ﺖ‪ .‬ﻛﻨﺘﻢ ﺧ ‪‬‬ ‫ﺖ‪ .‬ﻛ ‪‬ﻦ ﻣﻊ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨ ‪‬‬ ‫ﻣﻌﻚ‪ ،‬ﹸﻛ ‪‬ﻦ ﻣﻌﻲ ﺃﻳﻨﻤﺎ ﻛﻨ ‪‬‬

‫ﻟﻠﻨﺎﺱ‪ .‬ﺇﻧﻚ ﺑﺄﻋﻴﻨﻨﺎ‪ .‬ﻳﺮﻓﻊ ﺍﷲ ﺫﻛﺮﻙ‪ ،‬ﻭﻳﺘﻢ‪ ‬ﻧﻌﻤﺘﻪ ﻋﻠﻴﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻳﺎ‬ ‫ﺃﲪﺪ‪ ،‬ﻳﺘﻢ‪ ‬ﺍﲰﻚ ﻭﻻ ﻳﺘﻢ ﺍﲰﻲ‪) ".‬ﺃﻱ‪ :‬ﻳﺎ ﺃﲪﺪ‪ ،‬ﻳﺘﻢ ﺍﲰﻚ ﻗﺒﻞ ﺃﻥ ﻳﺘﻢ ﺍﲰـﻲ‪(.‬‬

‫ﺖ ﻋﻠﻴﻚ ﳏﺒﺔ ﻣﲏ‪ .‬ﺷﺄﻧﻚ ﻋﺠﻴﺐ‪ ،‬ﻭﺃﺟـﺮﻙ ﻗﺮﻳـﺐ‪.‬‬ ‫"ﺇﱐ ﺭﺍﻓﻌﻚ ﺇﱄ‪ .‬ﺃﻟﻘﻴ ‪‬‬

‫ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻣﻌﻚ ﻛﻤﺎ ﻫﻮ‪ ١٢‬ﻣﻌﻲ‪ .‬ﺃﻧﺖ ﻭﺟﻴﻪ ﰲ ﺣـﻀﺮﰐ‪ .‬ﺍﺧﺘﺮﺗـﻚ‬ ‫‪ 12‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﺿﻤﲑ "ﻫﻮ" ﻳﻌﻮﺩ ﺇﱃ ﻣﺎ ﻫﻮ ﰲ ﺫﻫﻦ ﺍﻟﻘﺎﺋﻞ )ﺃﻱ ﺍﳌﺨﻠﻮﻕ(‪ ،‬ﻭﻣﺜﻞ ﻫﺬﻩ‬ ‫ﺍﻟﺘﻌﺎﺑﲑ ﻣﻮﺟﻮﺩﺓ ﺑﻜﺜﺮﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻣﻨﻪ‬

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‫ﻟﻨﻔﺴﻲ‪ .‬ﺃﻧﺖ ﻭﺟﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺣﻀﺮﰐ‪ .‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﺯﺍﺩ ﳎﺪﻙ‪،‬‬ ‫ﺖ ﺑﺎﻟﺼﺪﻕ‪ .‬ﺃﻳﻬﺎ ﺍﻟﺼ‪‬ﺪ‪‬ﻳﻖ‬ ‫ﺕ ﺑﺎﻟﺮﻋﺐ‪ ،‬ﻭﺃﹸﺣﻴﻴ ‪‬‬ ‫ﻳﻨﻘﻄﻊ ﺁﺑﺎﺅﻙ ﻭﻳ‪‬ﺒﺪﹸﺃ ﻣﻨﻚ‪ .‬ﻧ‪‬ﺼﺮ ‪‬‬

‫ﺕ ﺣﲔ ﻣﻨﺎﺹ‪ .‬ﺁﺛﺮﻙ ﺍﷲ ﻋﻠﻴﻨﺎ ﻭﻟﻮ ﻛﻨـﺎ ﻛـﺎﺭﻫﲔ )ﺃﻱ‪:‬‬ ‫ﺕ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻻ ‪‬‬ ‫ﻧ‪‬ﺼﺮ ‪‬‬ ‫ﺳﻴﻘﻮﻝ ﺍﳌﻌﺎﺭﺿﻮﻥ ﻗﺪ ﻓﻀ‪‬ﻠﻚ ﺍﷲ ﻋﻠﻴﻨﺎ ﻣﻊ ﺃﻧﻨﺎ ﻛﻨﺎ ﻧﻜﺮﻩ ﺫﻟﻚ(‪ .‬ﺭﺑﻨﺎ ﺍﻏﻔ ‪‬ﺮ ﻟﻨﺎ‬ ‫ﺇﻧﺎ ﻛﻨﺎ ﺧﺎﻃﺌﲔ‪ .‬ﻻ ﺗﺜﺮﻳﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻴﻮﻡ )ﺃﻳﻬﺎ ﺍﻟﺘﺎﺋﺒﻮﻥ ﻻ ﻋﻘﻮﺑﺔ ﻋﻠﻴﻜﻢ ﺍﻟﻴﻮﻡ(‪،‬‬

‫ﻳﻐﻔ ‪‬ﺮ ﺍﷲ ﻟﻜﻢ ﻭﻫﻮ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪" ".‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻟﻴﺘﺮﻛﻚ ﺣﱴ ﳝﻴﺰ ﺍﳋﺒﻴﺚ‬ ‫ﻣﻦ ﺍﻟﻄﻴ‪‬ﺐ‪ ،‬ﻭﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ‪ .‬ﺇﺫﺍ ﺟـﺎﺀ‬

‫ﺖ ﻛﻠﻤ ﹸﺔ ﺭﺑﻚ‪ ،‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﻨﺘﻢ ﺑﻪ ﺗـﺴﺘﻌﺠﻠﻮﻥ‪ .‬ﺃﺭﺩﺕ‬ ‫ﻧﺼﺮ ﺍﷲ ﻭﺍﻟﺘﻔﺢ‪ ،‬ﻭﲤﹼ ‪‬‬

‫ﺖ ﺁﺩﻡ‪ ،‬ﺳﻮ‪‬ﻳﺘ‪‬ﻪ ﻭﻧﻔﺨﺖ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻲ‪ .‬ﻳﻘﻴﻢ ﺍﻟـﺸﺮﻳﻌﺔ‬ ‫ﺃﻥ ﺃﺳﺘﺨﻠﻒ‪ ،‬ﻓﺨﻠﻘ ‪‬‬

‫ﻭﳛﻴﻲ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻣﻌﻠﻘﺎ ﺑﺎﻟﺜﺮﻳﺎ ﻟﻨﺎﻟﻪ‪ .‬ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺃﺳﺮﻯ ﺑﻌﺒﺪﻩ‬

‫ﷲ ﰲ ﺣ‪‬ﻠﻞ ﺍﻷﻧﺒﻴﺎﺀ‪) ".‬ﺃﻱ‪:‬ﻣﺮﺳ‪‬ﻞ ﻣـﻦ ﺍﷲ ﰲ‬ ‫ﻟﻴﻼ‪ .‬ﺧﻠﻖ ﺁﺩ ‪‬ﻡ ﻓﺄﻛﺮﻣ‪‬ﻪ‪ .‬ﺟﺮﻱ‪ ‬ﺍ ِ‬ ‫ﺣ‪‬ﻠﻞ ﺍﻷﻧﺒﻴﺎﺀ(‪" .‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﺻﺪ‪‬ﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﺭﺩ‪ ‬ﻋﻠﻴﻬﻢ )ﺃﻱ ﺩﺣﺾ‬ ‫ﺃﻓﻜﺎﺭﻫﻢ( ﺭﺟ ﹲﻞ ﻣﻦ ﻓﺎﺭﺱ )ﺃﻱ ﻓﺎﺭﺳﻲ ﺍﻷﺻﻞ(‪ .‬ﺷﻜﹶﺮ ﺍﷲ ﺳﻌﻴ‪‬ﻪ‪ .‬ﻛﺘﺎﺏ ﺍﻟﻮﱄﹼ‬ ‫ﺫﻭﺍﻟﻔﻘﺎﺭ ﻋﻠﻲ‪) ".‬ﺃﻱ‪ ...:‬ﻛﺘﺎﺏ ﻫﺬﺍ ﺍﻟﻮﱄ ﻛﺬﻭﺍﻟﻔﻘﺎﺭ ﻋﻠ ‪‬ﻲ( "ﻳﻜﺎﺩ ﺯﻳﺘ‪‬ﻪ ﻳﻀﻲﺀ‬

‫ﻭﻟﻮ ﱂ ﲤﺴﺴ‪‬ﻪ ﻧﺎﺭ‪ .‬ﺧ‪‬ﺬﻭﺍ ﺍﻟﺘﻮﺣﻴ ‪‬ﺪ ﺍﻟﺘﻮﺣﻴ ‪‬ﺪ ﻳﺎ ﺃﺑﻨﺎﺀ ﺍﻟﻔﺎﺭﺱ‪ .‬ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ ﻗﺮﻳﺒـﺎ‬ ‫ﻣﻦ ﺍﻟﻘﺎﺩﻳﺎﻥ‪ .‬ﻭﺑﺎﳊﻖ ﺃﻧﺰﻟﻨﺎﻩ ﻭﺑﺎﳊﻖ ﻧﺰﻝ )ﺃﻱ ﲝﺴﺐ ﺍﳊﺎﺟﺔ ﺍﳊﻘﺔ(‪ ،‬ﻭﻛﺎﻥ ﺃﻣﺮ‬

‫ﺍﷲ ﻣﻔﻌﻮﻻ )ﻭﻛﺎﻥ ﻣﺎ ﻗﺪﺭﻩ ﺍﷲ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﺤﻘﻖ(‪ .‬ﺃﻡ ﻳﻘﻮﻟﻮﻥ ﳓﻦ ﲨﻴﻊ ﻣﻨﺘﺼﺮ‬

‫)ﳓﻦ ﲨﺎﻋﺔ ﺗﻨﺘﻘﻢ(؟ ﺳﻴ‪‬ﻬﺰ‪‬ﻡ ﺍﳉﻤﻊ ﻭﻳﻮﻟﹼﻮﻥ ﺍﻟﺪﺑﺮ‪ .‬ﻳﺎ ﻋﺒﺪﻱ ﻻ ﲣﻒ‪ ،‬ﺇﱐ ﺃﲰﻊ‬

‫ﺽ ﻧﻨﻘﺼﻬﺎ ﻣﻦ ﺃﻃﺮﺍﻓﻬﺎ‪ .‬ﺃﱂ ﺗﺮ ﺃﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‬ ‫ﻭﺃﺭﻯ‪ .‬ﺃﱂ ﺗﺮ ﺃﻧﺎ ﻧﺄﰐ ﺍﻷﺭ ‪‬‬

‫ﺻﻞﱢ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ ﺳﻴ ِﺪ ‪‬ﻭﹾﻟ ِﺪ ﺁﺩ ‪‬ﻡ ﻭﺧﺎ‪‬ﺗ ِﻢ ﺍﻟﻨﺒﻴﲔ‪ .‬ﺇﻧـﻚ ﻋﻠـﻰ‬ ‫ﻗﺪﻳﺮ‪ .‬‬

‫ﺽ ﻋﻦ ﺍﳉﺎﻫﻠﲔ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻟﻮ ﻻ ﻧ‪‬ـﺰ‪ ‬ﹶﻝ‬ ‫ﻉ ﲟﺎ ﺗﺆﻣﺮ ﻭﺃﻋﺮ ‪‬‬ ‫ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ .‬ﻓﺎﺻﺪ ‪‬‬

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‫ﻋﻠﻰ ﺭﺟﻞ ﻣﻦ ﻗﺮﻳﺘﲔ ﻋﻈﻴﻢ‪)".‬ﺃﻱ ﻭﻳﻘﻮﻟﻮﻥ ﳌﺎﺫﺍ ﱂ ﻳﺒﻌﺚ ﺍﷲ ﺷﺨﺼ‪‬ﺎ ﻋﻈﻴﻤ‪‬ـﺎ‬ ‫ﻣﻦ ﻗﺮﻳﺘﲔ(‪" .‬ﻭﻗﺎﻟﻮﺍ ﹶﺃﻧ‪‬ﻰ ﻟﻚ ﻫﺬﺍ‪ ،‬ﺇﻥﹼ ﻫﺬﺍ ﳌﻜ ‪‬ﺮ ﻣﻜﺮﲤﻮﻩ ﰲ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺃﻋﺎﻧـﻪ‬ ‫ﻋﻠﻴﻪ ﻗﻮﻡ ﺁﺧﺮﻭﻥ‪ .‬ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻚ ﻭﻫﻢ ﻻ ﻳﺒﺼﺮﻭﻥ‪ .‬ﺍﻋﻠﻤـﻮﺍ ﺃﻥ ﺍﷲ ﳛﻴـﻲ‬

‫ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮ‪‬ﺎ‪) ".‬ﺃﻱ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻷﺭﺽ ﻛﺎﻧـﺖ ﻗـﺪ ﻣﺎﺗـﺖ‪،‬‬ ‫ﻓﻴﺤﻴﻴﻬﺎ ﺍﷲ ﺍﻵﻥ ﺛﺎﻧﻴﺔ(‪" .‬ﻭﻣ‪‬ﻦ ﻛﺎﻥ ﷲ ﻛﺎﻥ ﺍﷲ ﻟﻪ‪ .‬ﺇﻥ ﺍﷲ ﻣﻊ ﺍﻟـﺬﻳﻦ ﺍﺗﻘـﻮﺍ‬ ‫ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﳏﺴﻨﻮﻥ‪ .‬ﻗﺎﻟﻮﺍ ﺇ ﹾﻥ ﻫﺬﺍ ﺇﻻ ﺍﺧﺘﻼﻕ )ﺃﻱ ﻳﻘﻮﻟﻮﻥ ﻛﻞ ﻫﺬﺍ ﺍﻓﺘـﺮﺍﺀ(‪.‬‬ ‫ﲔ ﺃﻣﲔ‪ ،‬ﻭﺇﻥ ﻋﻠﻴـﻚ‬ ‫ﻗ ﹾﻞ ﺇﻥ ﺍﻓﺘﺮﻳﺘﻪ ﻓﻌﻠﻲ ﺇﺟﺮﺍﻡ ﺷﺪﻳﺪ‪ .‬ﺇﻧﻚ ﺍﻟﻴﻮﻡ ﻟﺪﻳﻨﺎ ﻣ‪‬ﻜ ‪‬‬

‫ﺭﲪﱵ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﻧﻚ ﻣﻦ ﺍﳌﻨﺼﻮﺭﻳﻦ‪ .‬ﳛﻤﺪﻙ ﺍﷲ ﻣﻦ ﻋﺮﺷﻪ‪ .‬ﳛﻤﺪﻙ‬

‫ﺍﷲ ﻭﳝﺸﻲ ﺇﻟﻴﻚ‪ .‬ﺃﻻ ﺇﻥﹼ ﻧﺼﺮ ﺍﷲ ﻗﺮﻳﺐ‪ .‬ﻛﻤﺜﻠﻚ ‪‬ﺩﺭ‪ ‬ﻻ ﻳ‪‬ﻀﺎﻉ‪ .‬ﺑﺸﺮﻯ ﻟﻚ ﻳﺎ‬

‫ﺃﲪﺪﻱ‪ ،‬ﺃﻧﺖ ﻣﺮﺍﺩﻱ ﻭﻣﻌﻲ‪ .‬ﺇﱐ ﻧﺎﺻﺮﻙ‪ .‬ﺇﱐ ﺣﺎﻓﻈﻚ‪ .‬ﺇﱐ ﺟﺎﻋﻠﻚ ﻟﻠﻨـﺎﺱ‬

‫ﺇﻣﺎﻣﺎ‪ .‬ﺃﻛﺎﻥ ﻟﻠﻨﺎﺱ ﻋﺠﺒﺎ؟ ﻗ ﹾﻞ ﻫﻮ ﺍﷲ ﻋﺠﻴﺐ‪ .‬ﳚﺘﱯ ﻣ‪‬ﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒـﺎﺩﻩ‪ .‬ﻻ‬

‫ﻳ‪‬ﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ ﻭﻫﻢ ﻳ‪‬ﺴﺄﻟﻮﻥ‪ .‬ﻭﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻧﺪﺍﻭﳍﺎ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻗﺎﻟﻮﺍ ﺇ ﹾﻥ ﻫﺬﺍ‬

‫ﺇﻻ ﺍﺧﺘﻼﻕ )ﺃﻱ ﻫﺬﺍ ﺍﻓﺘﺮﺍﺀ ﺣﺘﻤﺎ(‪ .‬ﺇﺫﺍ ﻧﺼ‪‬ﺮ ﺍﷲ ﺍﳌﺆﻣ ‪‬ﻦ ﺟﻌﻞ ﻟﻪ ﺍﳊﺎﺳﺪﻳﻦ ﰲ‬

‫ﺍﻷﺭﺽ‪ .‬ﻗﻞ ﺍﷲ ﰒ ﺫﺭ‪‬ﻫﻢ ﰲ ﺧﻮﺿﻬﻢ ﻳﻠﻌﺒﻮﻥ‪) ".‬ﺃﻱ ﹸﻗ ﹾﻞ ﺇﻥ ﺍﷲ ﻫـﻮ ﺍﻟـﺬﻱ‬ ‫ﺃﻭﺣﻰ ﺇﱄ ‪‬ﺬﺍ ﺍﻟﻮﺣﻲ‪ ،‬ﰒ ﺍﺗﺮﻛﻬﻢ ﻻﻋﺒﲔ ﰲ ﺃﻓﻜﺎﺭﻫﻢ ﺍ ﳌﻌﻮﺟ‪‬ﺔ(‪" .‬ﻻ ﺗ‪‬ﺤـﺎﻁ‬ ‫ﻒ ﺑﺎﻟﻨﺎﺱ ﻭﺗ‪‬ﺮﺣ‪ ‬ﻢ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻧﺖ ﻓﻴﻬﻢ ﲟﻨـﺰﻟﺔ ﻣﻮﺳـﻰ‪،‬‬ ‫ﺃﺳﺮﺍ ‪‬ﺭ ﺍﻷﻭﻟﻴﺎﺀ‪ .‬ﺗ‪‬ﻠﻄﹼ ‪‬‬

‫ﱪ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻭﺫﺭ‪‬ﱐ ﻭﺍﳌﻜﺬﺑﲔ ﺃﻭﱄ ﺍﻟﻨ‪‬ﻌﻤﺔ‪ .‬ﺃﻧﺖ ﻣﻦ ﻣﺎﺋﻨﺎ‪ ،‬ﻭﻫـﻢ‬ ‫ﻭﺍﺻ ‪‬‬

‫ﻣِﻦ ﹶﻓ ‪‬‬ ‫ﺸ ٍﻞ‪ .١٣‬ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﺁﻣِﻨﻮﺍ ﻛﻤﺎ ﺁﻣ ‪‬ﻦ ﺍﻟﻨﺎﺱ ﻗﺎﻟﻮﺍ ﺃﻧﻮﻣﻦ ﻛﻤـﺎ ﺁﻣـ ‪‬ﻦ‬

‫‪ 13‬ﺍﳊﺎﺷﻴﺔ ﺭﻗﻢ ‪ :١‬ﺇﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ "ﺃﻧﺖ ﻣﻦ ﻣﺎﺋﻨﺎ ﻭﻫﻢ ﻣﻦ ﻓﺸﻞ" ﻫﻮ‬ ‫ﻣﺎ ُﺀ ﺍﻹﳝﺎﻥ ﻭﻣﺎﺀ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﻣﺎﺀ ﺍﻟﺘﻘﻮﻯ ﻭﻣﺎﺀ ﺍﻟﻮﻓﺎﺀ ﻭﻣﺎﺀ ﺍﻟﺼﺪﻕ ﻭﻣﺎﺀ ﺍﳊﺐ ﺍﻹﳍﻲ ﺍﻟﺬﻱ‬ ‫ﻳﻮﻫﺐ ﻣﻦ ﺍﷲ ‪ ،‬ﻭﺍﻟﻔﺸﻞﹸ ﻫﻮ ﺍﳉﱭ ﺍﻟﺬﻱ ﻳﺄﰐ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺃﺳﺎﺱ ﻛﻞ ﺇﳊﺎﺩ ﻭﺳﻴﺌ ٍﺔ‬

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‫ﺍﻟﺴﻔﻬﺎﺀ؟ ﺃﻻ ﺇ‪‬ﻢ ﻫﻢ ﺍﻟﺴﻔﻬﺎﺀ ﻭﻟﻜﻦ ﻻ ﻳﻌﻠﻤﻮﻥ )ﻛﻢ ﻫﻢ ﳐﻄﺌﻮﻥ(‪ .‬ﻗﹸـ ﹾﻞ ﺇﻥ‬

‫ﻛﻨﺘﻢ ﲢﺒ‪‬ﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ‪ .‬ﻗﻴﻞ ﺍﺭﺟﻌﻮﺍ ﺇﱃ ﺍﷲ ﻓﻼ ﺗﺮﺟﻌﻮﻥ‪ .‬ﻭﻗﻴﻞ‬

‫ﺍﺳﺘﺤﻮِﺫﻭﺍ ﻓﻼ ﺗﺴﺘﺤﻮﺫﻭﻥ‪) ".‬ﺃﻱ ﻭﻗﻴ ﹶﻞ ﻟﻜﻢ ﺗ‪‬ﻐﻠﹼﺒﻮﺍ ﻋﻠﻰ ﻭﺳﺎﻭﺳﻜﻢ ﻭﻟﻜﻨﻜﻢ‬ ‫ﱪ ﻛﻤﺎ‬ ‫ﺢ ﺍﺑﻦ ﻣﺮﱘ‪ .‬ﺍﻟﻔﺘﻨﺔ ﻫﻬﻨﺎ‪ ،‬ﻓﺎﺻ ‪‬‬ ‫ﱂ ﺗﺘﻐﻠﹼﺒﻮﺍ(‪" .‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻠﻚ ﺍﳌﺴﻴ ‪‬‬ ‫ﺐ ﻭ‪‬ﺗﺐ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻟـﻪ ﺃﻥ ﻳـﺪﺧﻞ ﻓﻴﻬـﺎ ﺇﻻ‬ ‫ﺖ ﻳﺪﺍ ﺃﰊ ﳍ ٍ‬ ‫ﺻﱪ ﺃﻭﻟﻮ ﺍﻟﻌﺰﻡ‪ .‬ﺗﺒ‪ ‬‬

‫ﺧﺎﺋﻔﺎ‪) ".‬ﺃﻱ ﻣﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﱐ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﺇﻻ ﺧﺎﺋﻔﹰـﺎ(‪" .‬ﻭﻣـﺎ‬ ‫ﱭ ﻭﺍﳋﻮﻑ‪ ،‬ﻓﺤﲔ ﲣﺘﻔﻲ ﻗﻮﺓ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﳝﻴﻞ ﺇﱃ ﺍﻟﺬﻧﺐ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ؛ ﺇﻥ‬ ‫ﺍﳉ ‪‬‬ ‫ﺍﻟﻔﺸﻞ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺃﻣﺎ ﻣﺎ ُﺀ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻷﻋﻤﺎﻝ ﺍﳊﺴﻨﺔ ﻓﻤﻦ ﺍﷲ ‪ .‬ﻓﺤﲔ ﺗ‪‬ﻠﻘﹶﻰ‬ ‫ﺍﻟﻨﻄﻔﺔ ﰲ ﺍﻟﺒﻄﻦ ﺗﺘﺮﰉ ﺍﻟﻨﻄﻔﺔ ﰲ ﻇﻞ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻨﲔ ﺳﻌﻴﺪﺍ ﻭﺑﺎﺭ‪‬ﺍ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪،‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﻨﲔ ﺷﻘﻴﺎ ﻭﺳﻴﻜﻮﻥ ﺳﻴﺌﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻓﺘﺘﺮﰉ ﺍﻟﻨﻄﻔ ﹸﺔ ﰲ ﺍﻟﺮﺣﻢ ﰲ ﻇﻞ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻳﻘﺘﺮﻥ ﺑﻪ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻭﻳ‪‬ﺴﻤ‪‬ﻰ ﺫﺭﻳ ﹶﺔ ﺍﻟﺸﻴﻄﺎﻥ ﳎﺎﺯ‪‬ﺍ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﷲ ﻫﻢ ﻳ‪‬ﺪﻋﻮﻥ‬ ‫ﻣﻦ ﺃﻫﻞ ﺍﷲ ﻭﻗﺪ ﻟﹸﻘﺒﻮﺍ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﺃﺑﻨﺎ َﺀ ﺍﷲ ﺍﺳﺘﻌﺎﺭﺓﹰ‪ ،‬ﻓﻘﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﲝﻖ‬ ‫ﺁﺩﻡ ﻭﻳﻌﻘﻮﺏ ﻭﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻏﲑﳘﺎ‪ ،‬ﻭﻭﺭﺩﺕ ﰲ ﺍﻹﳒﻴﻞ ﲝﻖ ﺍﳌﺴﻴﺢ ﺍﺑ ِﻦ ﻣﺮﱘ ﺃﻳﻀﺎ‪،‬‬ ‫ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﻴﺰﺓ ﺧﺎﺻﺔ ﻷﺣﺪ‪ ،‬ﻭﺇﳕﺎ ﺃﹸﻃﻠﻖ ﻫﺬﺍ ﺍﻻﺳﻢ ﲝﺴﺐ ﺍﻻﺳﺘﺨﺪﺍﻡ ﺍﳌﺬﻛﻮﺭ ﺃﻋﻼﻩ‪،‬‬ ‫ﺲ ﺍﻟﺸﻴﻄﺎﻥ ﺗﺒﻴﺎﻧ‪‬ﺎ ﺑﺄﻥ‬ ‫ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﺃﻧﻪ ﻫﻮ ﻭﺃﻣ‪‬ﻪ ﻃﺎﻫﺮﺍﻥ ﻣﻦ ﻣ ‪‬‬ ‫ﻭﻻﺩﺓ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﱂ ﺗﻜﻦ ﻏﲑ ﺷﺮﻋﻴﺔ ﻛﻤﺎ ﻳﺰﻋﻢ ﺍﻟﻴﻬﻮﺩ ﺣﱴ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻨﻄﻔﺔ ﺗﺮﺑ‪‬ﺖ ﰲ‬ ‫ﻇﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﺑ ‪‬ﻦ ﺣﻼﻝ ﺑﻼ ﺃﺩﱏ ﺷﻚ ﻋﻠﻰ ﺧﻼﻑ ﺯﻋ‪‬ﻢ ﺍﻟﻴﻬﻮﺩ ﻭﱂ ﺗﻜﻦ ﻣﺮ ‪‬ﱘ‬ ‫ﺑﻐﻴ‪‬ﺎ‪ .‬ﻓﺎﳌﺒﺪﺃ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺃﻥ ﻇِﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ -‬ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﺍﳌﺲ‪ ،‬ﻭﺍﻟﻘﺮﻳﻦ ﺃﻳﻀﺎ‪ -‬ﺍﻟﺬﻱ‬ ‫ﺑﺴﺒﺒﻪ ﻳﻘﺎﻝ ﰲ ﺣﻖ ﺃﺣﺪ ﺇﻧﻪ ﺫﺭﻳﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻭ ﺇﻧﻪ ﺍﺑﻦ "ﳓﹼﺎﺵ" ﺣﺴﺐ ﺗﻌﺒﲑ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‬ ‫ﺃﻱ ﺍﺑ ‪‬ﻦ ﺍﻟﺜﻌﺒﺎﻥ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ؛ ﻳﺼﻴﺐ ﺍﻟﻨﻄﻔﺔ ﺣﺼﺮﺍ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﻟﻨﻄﻔﺔ ﺃﻭ ﺍﻟﱵ‬ ‫ﺕ ﰲ ﺭﲪﻬﺎ ﰲ ﺣﺎﻟﺔ ﺳﻴﺌﺔ ﺟﺪﺍ‪ ،‬ﻭﻳﻜﻮﻥ ﻇﻼﻡ ﺍﻟﺬﻧﺐ ﻭﻗﺴﺎﻭﺓ ﺍﻟﻘﻠﺐ ﻗﺪ ﺃﺣﺎﻃﺎ ‪‬ﻤﺎ‬ ‫ﺍﺳﺘﻘﺮ ‪‬‬ ‫ﺠﺐ ‪‬ﺎﺋﻴﺎ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ‬ ‫ﳊ‪‬‬ ‫ﻱ ﺑﻘﻌﺔ ﺧﺎﻟﻴ ﹰﺔ ﻣﻨﻪ‪ ،‬ﻭﺍﺣﺘﺠﺐ ﻧﻮ ‪‬ﺭ ﺍﻟﻔﻄﺮﺓ ﻭﺭﺍﺀ ﺍ ﹸ‬ ‫ﲝﻴﺚ ﱂ ﻳﺒﻖ ﺃ ‪‬‬ ‫ﺍﳊﺎﻟﺔ ﻳﺘﻮﻟﺪ ﺍﻷﻭﻻﺩ ﺍﳋﺒﻴﺜﻮﻥ ﺟﺪﺍ ﻷﻥ ﻛﻴﺎ‪‬ﻢ ﻳﻨﻤﻮ ﲢﺖ ﻇﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﻳﻜﻮﻥ‬ ‫ﻉ ﺍﻟﻄﺮﻕ ﻟﺼﻮﺻﺎ ﻭﻗﻄﺎﻉ ﻃﺮﻕٍ‪ ،‬ﺃﻣﺎ ﺃﻭﻻﺩ ﺍﻟﺼﺎﺩﻗﲔ ﺍﻟﺼﺎﳊﲔ‬ ‫ﺃﻭﻻ ‪‬ﺩ ﺃﻏﻠﺒﻴﺔ ﺍﻟﻠﺼﻮﺹ ﻭﻗﻄﹼﺎ ِ‬ ‫ﻞ‪ .‬ﻣﻨﻪ‪.‬‬ ‫ﻓﻴﻜﻮﻧﻮﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺻﺎﺩﻗﲔ ﺻﺎﳊﲔ‪ ،‬ﻓﺘﺄﻣ‪ ‬ﹾ‬

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‫ﺃﺻﺎﺑ‪‬ﻚ ﻓﻤِﻦ ﺍﷲ‪ .‬ﺃﻻ ﺇ‪‬ﺎ ﻓﺘﻨﺔ ﻣﻦ ﺍﷲ ﻟﻴﺤﺐ‪ ‬ﺣﺒ‪‬ﺎ ﲨ‪‬ﺎ‪ ،‬ﺣﺒ‪‬ﺎ ﻣـﻦ ﺍﷲ ﺍﻟﻌﺰﻳـﺰ‬

‫ﺖ‬ ‫ﲑ ﳎﺬﻭﺫ‪ ) ".‬ﺃﻱ ﺃﻥ ﻫﺬﺍ ﺍﳊﺐ ﻋﻄﺎ ٌﺀ ﻟﻦ ﻳﻨﻘﻄﻊ ﺃﺑ ‪‬ﺪ(‪" .‬ﻭﻗ ‪‬‬ ‫ﺍﻷﻛﺮﻡ‪ .‬ﻋﻄﺎ ًﺀ ﻏ ‪‬‬ ‫ﺖ ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﺍﻟﻘﻮﻡ ﺍ‪‬ـﺮﻣﲔ‪ .‬ﻭﻻ‬ ‫ﺍﻻﺑﺘﻼﺀ ﻭﻭﻗﺖ ﺍﻻﺻﻄﻔﺎﺀ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﺮﺩ‪ ‬ﻭﻗ ‪‬‬

‫‪‬ﺗﻬِﻨﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ‪) ".‬ﺃﻱ‪ ...:‬ﻳﺎ ﲨﺎﻋـ ﹶﺔ ﻫـﺬﺍ‬ ‫ﺍﳌﺄﻣﻮﺭ ﺍﻟﺮﺑﺎﱐ ﻻ ﺗﺘﻜﺎﺳﻠﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﻠﺒﺔ ﻟﻜﻢ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﻥ ﻇﻠﻠﺘﻢ ﺛﺎﺑﺘﲔ‬ ‫ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪" (.‬ﻭﻋﺴﻰ ﺃﻥ ﲢﺒ‪‬ﻮﺍ ﺷﻴﺌﹰﺎ ﻭﻫﻮ ﺷﺮ‪ ‬ﻟﻜﻢ‪ ،‬ﻭﻋﺴﻰ ﺃﻥ ﺗﻜﺮ‪‬ﻫﻮﺍ ﺷﻴﺌﹰﺎ‬ ‫ﺖ ﺃﻥ‬ ‫ﺖ ﻛﻨـﺰﺍ ﳐﻔﻴﺎ‪ ،‬ﻓﺄﺣﺒﺒ ‪‬‬ ‫ﻭﻫﻮ ﺧﲑ ﻟﻜﻢ‪ ،‬ﻭﺍﷲ ﻳﻌﻠﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ‪ .‬ﻛﻨ ‪‬‬

‫ﺃﹸﻋﺮ‪‬ﻑ‪ .‬ﺇﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻷﺭﺽ ﻛﺎﻧﺘﺎ ﺭﺗﻘﺎ ﻓﻔﺘﻘﹾﻨﺎﳘﺎ‪ .‬ﻭﺇﻥ ﻳﺘﺨﺬﻭﻧﻚ ﺇﻻ ﻫﺰﻭﺍ‪.‬‬

‫ﺃﻫﺬﺍ ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ؟ ﻗﻞ ﺇﳕﺎ ﺃﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ﻳﻮﺣﻰ ﺇﱄ ﺃﳕﺎ ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣـﺪ‪،‬‬

‫ﺖ ﻓﻴﻜﻢ ﻋﻤﺮﺍ ﻣﻦ ﻗﺒﻠﻪ ﺃﻓﻼ ﺗﻌﻘﻠﻮﻥ‪ .‬ﻭﻗـﺎﻟﻮﺍ‬ ‫ﻭﺍﳋﲑ ﻛﻠﻪ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻟﻘﺪ ﻟﺒﺜ ‪‬‬

‫ﺇ ﹾﻥ ﻫﺬﺍ ﺇﻻ ﺍﻓﺘﺮﺍﺀ‪ .‬ﻗ ﹾﻞ ﺇﻥﹼ ﻫﺪﻯ ﺍﷲ ﻫﻮ ﺍﳍﺪﻯ‪) ".‬ﺃﻱ‪ :‬ﹸﻗ ﹾﻞ ﺇﻥ ﻫﺪﻯ ﺍﷲ ﻫـﻮ‬ ‫ﺍﳍﺪﻯ ﺍﳊﻘﻴﻘﻲ ﺍﳌﻨـﺰﻩ ﻋﻦ ﺍﳋﻄﺄ‪" (.‬ﺃﻻ ﺇﻥ ﺣﺰﺏ ﺍﷲ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ‪ .‬ﺇﻧﺎ ﻓﺘﺤ‪‬ﻨﺎ‬

‫ﻟﻚ ﻓﺘﺤ‪‬ﺎ ﻣﺒﻴﻨﺎ‪ ،‬ﻟﻴﻐﻔﺮ ﻟﻚ ﺍﷲ ﻣﺎ ﺗﻘﺪ‪ ‬ﻡ ﻣِﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧ‪‬ﺮ‪ .‬ﺃﻟﻴﺲ ﺍﷲ ﺑﻜﺎﻑ‬ ‫ﻋﺒﺪ‪‬ﻩ‪ .‬ﻓﱪ‪‬ﺃﻩ ﺍﷲ ﳑﺎ ﻗﺎﻟﻮﺍ ﻭﻛﺎﻥ ﻋﻨﺪ ﺍﷲ ﻭﺟﻴﻬﺎ‪ .‬ﻭﺍﷲ ﻣﻮ ِﻫ ‪‬ﻦ ﻛﻴﺪ ﺍﻟﻜـﺎﺫﺑﲔ‪.‬‬

‫ﻭﻟﻨﺠﻌﻠﻪ ﺁﻳﺔ ﻟﻠﻨﺎﺱ ﻭﺭﲪﺔ ﻣﻨﺎ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﺮﺍ ﻣﻘﻀﻴﺎ‪ .‬ﻗﻮ ﹶﻝ ﺍﳊـﻖ ﺍﻟـﺬﻱ ﻓﻴـﻪ‬

‫ﲤﺘﺮﻭﻥ‪ .‬ﻳﺎ ﺃﲪﺪ ﻓﺎﺿﺖ ﺍﻟﺮﲪﺔ ﻋﻠﻰ ﺷﻔﺘﻴﻚ‪ .‬ﺇﻧﺎ ﺃﻋﻄﻴﻨﺎﻙ ﺍﻟﻜﻮﺛﺮ‪ ،‬ﻓﺼﻞﹼ ﻟﺮﺑﻚ‬ ‫ﻭﺍﳓﺮ‪ ،‬ﺇﻥﹼ ﺷﺎﻧﺌﻚ ﻫﻮ ﺍﻷﺑﺘﺮ‪.‬‬

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‫)ﺃﻱ‪ ... :‬ﺇﻧﺎ ﺃﻋﻄﻴﻨﺎ ﺍﻟﻜﺜﲑ ﻣـﻦ ﺍﳊﻘـﺎﺋﻖ‬

‫‪ 14‬ﺍﳊﺎﺷﻴﺔ ﺭﻗﻢ ‪ :٢‬ﺇﻥ ﺇﳍﺎﻡ "ﺇﻥ ﺷﺎﻧﺌﻚ ﻫﻮ ﺍﻷﺑﺘﺮ" ﻧﺰﻝ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺒﺪ‬ ‫ﺚ ﺍﻹﺳﻼﻡ‪ -‬ﺍﳌﺴﻤ‪‬ﻰ ﺳ ‪‬ﻌ ‪‬ﺪ ﺍﷲ‪ -‬ﻗﺼﻴﺪﺗﻪ ﺍﳌﻠﻴﺌﺔ‬ ‫ﱄ ﺭﺟ ﹲﻞ ﺣﺪﻳ ﹸ‬ ‫ﺍﳌﺘﻮﺍﺿﻊ ﺣﲔ ﺃﺭﺳﻞ ﺇ ﱠ‬ ‫ﺑﺎﻟﺸﺘﺎﺋﻢ؛ ﺣﻴﺚ ﺍﺳﺘﺨﺪﻡ ﺍﺑ ‪‬ﻦ ﺍﳍﻨﺪﻭﺳﻲ ﻫﺬﺍ ﰲ ﺣﻘﻲ ﻛﻠﻤﺎﺕ ﻻ ﺗﺼﺪﺭ ﺇﻻ ﻣﻦ ﺷﻘ ‪‬ﻲ ﺫﻱ‬ ‫ﻓﻄﺮﺓ ﺧﺒﻴﺜﺔ ‪‬ﻭِﻗ ٍﺢ ﻭﻓﺎﺳ ِﺪ ﺍﻟﻘﻠﺐ‪ .‬ﻭﻣﻊ ﺃﻥ ﺍﳌﺸﺎﻳﺦ ﺍﻵﺧﺮﻳﻦ ﺷﺮﻛﺎﺀ ﻟﻪ ﰲ ﻛﻴﻞ ﺍﻟﺸﺘﺎﺋﻢ‬

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‫ﻭﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﱪﻛﺎﺕ ﻭﻭﻫﺒﻨﺎ ﻟﻚ ﺍﻟﺬﺭﻳﺔ ﺍﻟـﺼﺎﳊﺔ‪ ،‬ﻓـﹶﺄِﻗ ِﻢ ﺍﻟـﺼﻼﺓ ﷲ ﻭﻗـ ‪‬ﺪ ‪‬ﻡ‬ ‫ﺍﻷﺿﺎﺣﻲ‪ ،‬ﻓﺈ ﹼﻥ ﺍﻟﺬﻱ ﻳﺬﻛﺮﻙ ﺑﺴﻮﺀ ﻻ ﺧﲑ ﻓﻴﻪ‪ ،‬ﺃﻱ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﻤﺤﻮ ﺃﺛﺮﻩ‪(.‬‬ ‫"ﻳﺄﰐ ﻗﻤﺮ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻣﺮ‪‬ﻙ ﻳﺘﺄﺗﻰ‪ .‬ﻳﻮ ‪‬ﻡ ﳚﻲﺀ ﺍﳊﻖ‪ ،‬ﻭﻳ‪‬ﻜﺸ‪‬ﻒ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﳜﺴﺮ‬

‫ﺍﳋﺎﺳﺮﻭﻥ‪ .‬ﹶﺃ ِﻗ ِﻢ ﺍﻟﺼﻼﺓ ﻟﺬﻛﺮﻱ‪ .‬ﺃﻧﺖ ﻣﻌﻲ ﻭﺃﻧﺎ ﻣﻌﻚ‪ ،‬ﺳﺮ‪‬ﻙ ﺳﺮ‪‬ﻱ‪ .‬ﻭﺿـﻌ‪‬ﻨﺎ‬

‫ﺾ ﻇﻬﺮﻙ‪ ،‬ﻭﺭﻓﻌﻨﺎ ﻟﻚ ﺫﻛﺮﻙ‪ .‬ﳜﻮ‪‬ﻓﻮﻧﻚ ﻣﻦ ﺩﻭﻧﻪ‪ .‬ﺃﺋﻤ ﹸﺔ‬ ‫ﻋﻨﻚ ﻭﺯﺭﻙ ﺍﻟﺬﻱ ﺃﻧﻘ ‪‬‬

‫ﺖ ﻟـﻚ‬ ‫ﺍﻟﻜﻔﺮ‪) ".‬ﺃﻱ‪ :‬ﻫﺆﻻﺀ ﻫﻢ ﺃﺋﻤﺔ ﺍﻟﻜﻔﺮ‪" (.‬ﻻ ﲣﻒ‪ ،‬ﺇﻧﻚ ﺃﻧﺖ ﺍﻷﻋﻠﻰ‪ .‬ﻏﺮﺳ ‪‬‬

‫ﺑﻴﺪﻱ ﺭﲪﱵ ﻭﻗﺪﺭﰐ‪ .‬ﻟﻦ ﳚﻌﻞ ﺍﷲ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺳﺒﻴﻼ‪ .‬ﻳﻨـﺼﺮﻙ ﺍﷲ ﰲ‬ ‫ﻣﻮﺍﻃﻦ‪ .‬ﻛﺘﺐ ﺍﷲ ﻷﻏﻠﱭ‪ ‬ﺃﻧﺎ ﻭﺭﺳﻠﻲ‪ .‬ﻻ ﻣﺒﺪ‪ ‬ﹶﻝ ﻟﻜﻠﻤﺎﺗﻪ‪ .‬ﺍﷲ ﺍﻟﺬﻱ ﺟﻌﻠﻚ ﺍﳌﺴﻴﺢ‬ ‫ﺍﺑﻦ ﻣﺮﱘ‪ .‬ﻗﻞﹾ ﻫﺬﺍ ﻓﻀ ﹸﻞ ﺭﰊ‪ ،‬ﻭﺇﱐ ﺃﺟﺮ‪‬ﺩ ﻧﻔﺴﻲ ﻣﻦ ﺿﺮﻭﺏ ﺍﳋﻄﺎﺏ‪ .‬ﻳﺎ ﻋﻴﺴﻰ ﺇﱐ‬ ‫ﻣﺘﻮﻓﻴﻚ ﻭﺭﺍﻓﻌﻚ ﺇﱄ ﻭﺟﺎﻋﻞ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻙ ﻓﻮﻕ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻧﻈﹶﺮ‬

‫ﺍﷲ ﺇﻟﻴﻚ ﻣﻌﻄﱠﺮﺍ‪ .‬ﻭﻗﺎﻟﻮﺍ ﺃﲡﻌﻞ ﻓﻴﻬﺎ ﻣ‪‬ﻦ ﻳﻔﺴﺪ ﻓﻴﻬﺎ؟ )ﺃﻱ‪ :‬ﻭﻗﺎﻝ ﺍﻟﻨﺎﺱ ﰲ ﻗﻠـﻮ‪‬ﻢ‪،‬‬ ‫ﺇﳍﻲ‪ ،‬ﺃﲡﻌﻞ ﻫﺬﺍ ﺍﳌﻔﺴﺪ ﺧﻠﻴﻔﺔﹰ؟( ﻗﺎﻝ ﺇﱐ ﺃﻋﻠﻢ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻛﺘﺎﺏ ﳑﺘﻠـﺊ‬

‫ﻉ ﺃﺑﻨﺎﺀﻧﺎ ﻭﺃﺑﻨﺎﺀﻛﻢ ﻭﻧﺴﺎﺀﻧﺎ ﻭﻧﺴﺎﺀﻛﻢ ﻭﺃﻧﻔـﺴﻨﺎ‬ ‫ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻜﺬﺏ‪ .‬ﹸﻗ ﹾﻞ ﺗﻌﺎﻟﻮﺍ ‪‬ﻧ ‪‬ﺪ ‪‬‬ ‫ﻭﺃﻧﻔﺴﻜﻢ‪ ،‬ﰒ ﻧﺒﺘﻬ ﹾﻞ ﻓﻨﺠﻌ ﹾﻞ ﻟﻌﻨ ﹶﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻜﺎﺫﺑﲔ‪ .‬ﺳﻼﻡ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺻـﺎﻓﻴﻨﺎﻩ‬

‫ﻭﳒﹼﻴﻨﺎﻩ ﻣﻦ ﺍﻟﻐﻢ‪ .‬ﺗ‪‬ﻔﺮ‪‬ﺩ‪‬ﻧﺎ ﺑﺬﻟﻚ‪ ) ".‬ﺃﻱ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‪ ،‬ﻟﻘﺪ ﺍﲣﺬﻧﺎﻩ ﺻﺪﻳﻘﺎ‬ ‫ﲪﻴﻤﺎ ﻭﳒﹼﻴﻨﺎﻩ ﻣﻦ ﺍﻟﻐﻢ ﻫﺬﺍ ﻓﻌﻠﻨﺎ ﳓﻦ ﻓﻘﻂ( "ﻳﺎ ﺩﺍﻭﺩ ﻋﺎ ِﻣ ﹾﻞ ﺑﺎﻟﻨﺎﺱ ﺭﻓﻘﹰﺎ ﻭﺇﺣـﺴﺎﻧﺎ‪.‬‬ ‫ﻭﺍﺳﺘﺨﺪﺍ ِﻡ ﺍﻷﻟﻘﺎﺏ ﺍﳌﺴﻴﺌﺔ ﻣﺜﻞ ﺍﻟﺪﺟﺎﻝ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻜﺬﺍﺏ ﻭﺍﻟﻜﺎﻓﺮ ﻭﺍﻷﻛﻔﺮ ﻭﺍﳌﻜﺎﺭ‪،‬‬ ‫ﻱ ﻣﺘﺒ ‪‬ﻊ ﺍﻟﺒﺎﻃﻞ ﺍﳌﺪﻋﻮ ﳏﻤﺪ ﺣﺴﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳍﻨﺪﻭﺳﻲ‬ ‫ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺃﻋﺪﻯ ﺍﻷﻋﺪﺍﺀ ﺍﻟﻐﻮ ‪‬‬ ‫ﺧﺒﻴﺚ ﺍﻟﺴﻼﻟﺔ ﻫﺬﺍ ﻳﻔﻮﻕ ﺍﳉﻤﻴﻊ‪ ،‬ﻷﻧﻪ ﺭﻏﻢ ﺟﻬﻠﻪ ﻳﻜﻴﻞ ﺍﻟﺸﺘﺎﺋﻢ ﻭﺍﻟﺴﺒﺎﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻷﺭﺩﻳﺔ ﰲ‬ ‫ﺷﻌﺮﻩ ﺃﻳﻀﺎ‪ ،‬ﻭﻳﻔﺘﺮﻱ ﲟﻨﺘﻬﻰ ﺍﻟﺒﺬﺍﺀﺓ ﻭﻳﻜﻴﻞ ﺍﻟﺸﺘﺎﺋﻢ ﻋﻠﻲ ‪‬ﺘﺎﻧﺎ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﺍﻟﺸﻌﺮﺍﺀ ﺍﻟﻌﺮﺏ‬ ‫ﺖ ﻭﺣ ‪‬ﻲ "ﺇﻥ ﺷﺎﻧﺌﻚ ﻫﻮ‬ ‫ﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺴﺒ‪‬ﻮﻥ ﻭﻳﻬﺠﻮﻥ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ‪ .‬ﻓﻘﺪ ﺗﻠﻘﻴ ‪‬‬ ‫ﺚ ﺍﻟﻔﻄﺮﺓ‬ ‫ﺍﻷﺑﺘﺮ" ﻫﺬﺍ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺇﻋﻼﻧﻪ ﻭﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺘﺤﻘﻖ ﰲ ﺣﻖ ﺍﺑﻦ ﺍﳍﻨﺪﻭﺳﻲ ﺧﺒﻴ ِ‬ ‫ﺖ ﺑﺎﳋﺰﻱ ﺧﺎﺋﺒﺎ ﻣ‪‬ﻬﺎﻧﺎ‪ ،‬ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﻟﻴﺲ ﻣﻦ ﺍﷲ‪ .‬ﻣﻨﻪ‬ ‫ﻫﺬﺍ ﻭﱂ ﳝ ‪‬‬

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‫ﲤﻮﺕ ﻭﺃﻧﺎ ﺭﺍﺽ ﻣﻨﻚ‪ .‬ﻭﺍﷲ ﻳﻌﺼﻤﻚ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻛـﺬﹼﺑﻮﺍ ﺑﺂﻳـﺎﰐ ﻭﻛـﺎﻧﻮﺍ ‪‬ـﺎ‬ ‫ﻳﺴﺘﻬﺰﺋﻮﻥ‪ .‬ﻓﺴﻴﻜﻔﻴﻜﻬﻢ ﺍﷲ ﻭﻳﺮﺩ‪‬ﻫﺎ ﺇﻟﻴﻚ‪ .١٥‬ﺃﻣ ‪‬ﺮ ﻣﻦ ﻟﺪﻧﺎ ﺇﻧـﺎ ﻛﻨـﺎ ﻓـﺎﻋﻠﲔ‪.‬‬

‫ﺯﻭ‪‬ﺟ‪‬ﻨﺎﻛﹶﻬﺎ‪ .‬ﺍﳊﻖ ﻣﻦ ﺭﺑﻚ ﻓﻼ ﺗﻜﻮﻧﻦ‪ ‬ﻣﻦ ﺍﳌﻤﺘﺮﻳﻦ‪) ".‬ﺃﻱ‪ :‬ﻓﺎﷲ ﺗﻌـﺎﱃ ﺳـﻴﻜﻔﻴﻚ‬ ‫ﺷﺮ‪‬ﻫﻢ‪ ،‬ﻭﺳﻮﻑ ﻳﺮﺩ ﺗﻠﻚ ﺍﳌﺮﺃﺓ ﺇﻟﻴﻚ‪ ،‬ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﻋﻨﺪﻧﺎ‪ ،‬ﺇﻧﺎ ﻛﻨﺎ ﻓـﺎﻋﻠﲔ‪ .‬ﻟﻘـﺪ‬ ‫ﺯﻭ‪‬ﺟﻨﺎﻙ ﻣﻦ ﺗﻠﻚ ﺍﳌﺮﺃﺓ ﺑﻌﺪ ‪‬ﺭﺩ‪‬ﻫﺎ ﺇﻟﻴﻚ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﻣﻦ ﺭﺑﻚ ﻓﻼ ﺗﻜﻦ ﺃﺑـﺪ‪‬ﺍ ﻣـﻦ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺸﻜﹼﻮﻥ ﰲ ﺍﻷﻣﺮ‪" (.‬ﻻ ﺗﺒﺪﻳ ﹶﻞ ﻟﻜﻠﻤﺎﺕ ﺍﷲ‪ ،‬ﺇﻥ ﺭﺑﻚ ﻓﻌ‪‬ﺎﻝ ﳌـﺎ ﻳﺮﻳـﺪ‪ .‬ﺇﻧـﺎ‬

‫ﺏ‬ ‫ﲑ ﺍﻷﺭﺽ‪ .‬ﺇﺫﺍ ﻧ‪‬ﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﻓـﻼ ﺃﻧـﺴﺎ ‪‬‬ ‫ﺭﺍﺩ‪‬ﻭﻫﺎ ﺇﻟﻴﻚ‪ .‬ﻳﻮ ‪‬ﻡ ﺗ‪‬ﺒﺪ‪‬ﻝ ﺍﻷﺭﺽ ﻏ ‪‬‬ ‫ﺑﻴﻨﻬﻢ‪ .‬ﺇﳕﺎ ﻳﺆﺧ‪‬ﺮﻫﻢ ﺇﱃ ﺃﺟﻞ ﻣﺴﻤﻰ ﺃﺟ ٍﻞ ﻗﺮﻳﺐ‪ .‬ﻳﺄﰐ ﻗﻤﺮ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻣﺮ‪‬ﻙ ﻳﺘﺄﺗﻰ‪.‬‬ ‫ﺖ ﻟﻔﺼﻞ ﺍﳋﻄﺎﺏ‪ .‬ﺇﻧﺎ ﺭﺍﺩ‪‬ﻭﻫﺎ ﺇﻟﻴـﻚ‪ .‬ﺇ ﹾﻥ ﺍﺳـﺘﺠﺎﺭﺗ‪‬ﻚ‬ ‫ﻫﺬﺍ ﻳﻮﻡ ﻋﺼﻴﺐ‪ .‬ﺗﻮﺟﻬ ‪‬‬ ‫ﺡ ﹶﺃﺳِـﺮ‪‬‬ ‫ﻒ ﺳﻨﻌﻴﺪﻫﺎ ﺳﲑﺗ‪‬ﻬﺎ ﺍﻷﻭﱃ‪ .‬ﺇﻧﺎ ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤﺎ ﻣﺒﻴﻨﺎ‪ .‬ﻳﺎ ﻧﻮ ‪‬‬ ‫ﻓﹶﺄ ِﺟﺮ‪‬ﻫﺎ‪ ،‬ﻭﻻ ﲣ ‪‬‬ ‫ﺭﺅﻳﺎﻙ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻣﱴ ﻫﺬﺍ ﺍﻟﻮﻋﺪ؟ ﻗ ﹾﻞ ﺇﻥﹼ ﻭﻋﺪ ﺍﷲ ﺣﻖ‪ .‬ﺃﻧﺖ ﻣﻌﻲ ﻭﺃﻧﺎ ﻣﻌـﻚ‪ ،‬ﻭﻻ‬ ‫ﺱ ﻣﻦ ﺭ‪‬ﻭﺡ ﺍﷲ‪ .‬ﺍﻧﻈ ‪‬ﺮ ﺇﱃ ﻳﻮﺳﻒ ﻭﺇﻗﺒﺎﻟِﻪ‪ .‬ﺍﻃﹼﻠـ ‪‬ﻊ‬ ‫ﻳﻌﻠﻤﻮﻥ ﺇﻻ ﺍﳌﺴﺘﺮﺷﺪﻭﻥ‪ .‬ﻻ ﺗﻴﺄ ‪‬‬

‫ﺍﷲ ﻋﻠﻰ ﳘﹼﻪ ﻭﻏﻤ‪‬ﻪ‪ ،‬ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳﻼ‪ ) ".‬ﺃﻱ‪ :‬ﺍﻃﹼﻠﻊ ﺍﷲ ﻋﻠﻰ ﻣـﺎ ﺃﺻـﺎﺏ‬ ‫"ﺁ‪ ‬ﻢ" ﻣﻦ ‪‬ﻫ ‪‬ﻢ ﻭ ﹶﻏﻢ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﺟ‪‬ﻞ ﺍﻟﻌﺬﺍﺏ ﻋﻨﻪ‪ .‬ﻫﺬﻩ ﺳﻨﺔ ﺍﷲ ﻭﻟﻦ ﲡﺪ ﰲ ﺳـﻨﺔ ﺍﷲ‬ ‫ﺗﻐﻴﲑﺍ( "ﻭﻻ ﺗﻌﺠ‪‬ﺒﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ‪ .‬ﻭﺑﻌﺰ‪‬ﰐ ﻭﺟـﻼﱄ‪،‬‬ ‫ﺇﻧﻚ ﺃﻧﺖ ﺍﻷﻋﻠﻰ‪ .‬ﻭﳕﺰ‪‬ﻕ ﺍﻷﻋﺪﺍﺀ ﻛﻞﹼ ﳑﺰ‪‬ﻕ‪ ،‬ﻭﻣﻜ ‪‬ﺮ ﺃﻭﻟﺌﻚ ﻫﻮ ﻳﺒﻮﺭ‪ .‬ﺇﻧﺎ ﻧﻜـﺸﻒ‬

‫‪ 15‬ﺣﺎﺷﻴﺔ‪ :‬ﺍﻋﺘﺮﺽ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﻋﻠﻰ ﺃﻥ ﲨﻠﺔ "ﻳﺮﺩ‪‬ﻫﺎ ﺇﻟﻴﻚ" ﰲ ﺍﻹﳍﺎﻡ ﺗﻌﺒﲑ‬ ‫ﺧﺎﻃﺊ‪ ،‬ﻷﻥ ﺍﻟﺮ ‪‬ﺩ ﻳﻌﲏ ﺃﻥ ﻳﻨﻔﻠﺖ ﺷﻲ ٌﺀ ﻣﻦ ﻳﺪ ﺍﻹﻧﺴﺎﻥ ﺃﻭﻻ ﰒ ﻳﻌﻮﺩ ﺇﻟﻴﻪ‪ .‬ﻟﻜﻨﻪ ﻣﻊ ﺍﻷﺳﻒ ﻻ‬ ‫ﻳﻌﺮﻑ‪ -‬ﺑﺴﺒﺐ ﻣﻌﺮﻓﺘﻪ ﺍﻟﺒﺴﻴﻄﺔ ﺑﺎﻟﻠﻐﺔ‪ -‬ﺃﻥ ﺍﺳﺘﺨﺪﺍﻣﻬﺎ ﳚﻮﺯ ﻷﺩﱏ ﻋﻼﻗﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ‬ ‫ﺫﻟﻚ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺗﺒﻠﻎ ﺍﻷﻟﻮﻑ ﺍﻟﱵ ﻻ ﻳﺴﻤﺢ ﻟﻨﺎ ﺍ‪‬ﺎﻝ ﺑﺈﻳﺮﺍﺩﻫﺎ‪ .‬ﰒ ﳌﺎ ﻛﺎﻧﺖ ﳍﺎ ﻗﺮﺍﺑ ﹲﺔ ﻣﻌﻲ‬ ‫ﺕ ﻛﺄ‪‬ﺎ ﻋﻨﺪﻱ‪ ،‬ﻭﳍﺬﺍ ﺍﺳﺘﺨﺪﻡ ﺍﷲ ﻛﻠﻤﺔ ﺗ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺃﺷﻴﺎﺀ ﺗﻨﻔﻠﺖ ﻣﻦ ﺍﻟﻴﺪ ﰒ ﺗﻌﻮﺩ‪ ،‬ﻏﲑ‬ ‫ﻓﻘﺪ ﺍﻋﺘ‪‬ﱪ ‪‬‬ ‫ﺃﻥ ﰲ ﺍﺳﺘﺨﺪﺍﻡ ﺍﷲ ﲨﻠﺔ "ﻳﺮﺩ‪‬ﻫﺎ" ﰲ ﺍﻹﳍﺎﻡ ﺗﻜﻤﻦ ﺇﺷﺎﺭ ﹲﺓ ﻟﻄﻴﻔﺔ ﺟﺪﺍ‪ ،‬ﻫﻲ ﺃﻥ ﺫﻫﺎ‪‬ﺎ ﻣﻦ ﻋﻨﺪﻱ ﺇﱃ‬ ‫ﺃﻧﺎﺱ ﻻ ﻋﻼﻗﺔ ﳍﻢ ‪‬ﺎ ﺿﺮﻭﺭﻱ ﺃﻭﻻ‪ ،‬ﰒ ﹸﻗﺪ‪‬ﺭ ﺭﺟﻮﻋﻬﺎ‪ .‬ﻣﻨﻪ‬

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‫ﺍﻟﺴﺮ ﻋﻦ ﺳﺎﻗﻪ‪ .‬ﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ‪ .‬ﹸﺛﻠﹼ ﹲﺔ ﻣﻦ ﺍﻷﻭﻟﲔ ﻭﺛﻠﹼ ﹲﺔ ﻣﻦ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻫـﺬﺍ‬ ‫ﺗﺬﻛﺮﺓ‪ ،‬ﻓﻤﻦ ﺷﺎﺀ ﺍﲣﺬ ﺇﱃ ﺭﺑﻪ ﺳﺒﻴﻼ‪ .‬ﺇﻥ ﺍﻟﻨﺼﺎﺭﻯ ﺣﻮ‪‬ﻟﻮﺍ ﺍﻷﻣ ‪‬ﺮ‪ .‬ﺳـﻨﺮﺩ‪‬ﻫﺎ ﻋﻠـﻰ‬

‫ﺍﻟﻨﺼﺎﺭﻯ‪ .‬ﹶﻟﻴ‪‬ﻨ‪‬ﺒ ﹶﺬﻥﱠ ﰲ ﺍ ﹸﳊﻄﹶﻤﺔ‪) ".‬ﺃﻱ‪ :‬ﺇﻥ ﺍﻟﻨﺼﺎﺭﻯ ﺯﻳﻔﻮﺍ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻠﺬﺍ ﺳﻮﻑ ﻧـﺮ ‪‬ﺩ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻟﺔ ﻭﺍﳍﺰﳝﺔ‪ ،‬ﻭﺳﻴﻠﻘﻰ "ﺁ‪‬ﻢ" ﰲ ﻧﺎﺭ ﻻ ﺗ‪‬ﺒﻘﻲ ﻭﻻ ‪‬ﺗ ﹶﺬ ‪‬ﺭ( "ﺇﻧﺎ ﻧﺒـﺸ‪‬ﺮﻙ‬ ‫ﺑﻐﻼﻡ ﺣﻠﻴﻢ ‪‬ﻣ ﹾﻈﻬ‪‬ﺮ ﺍﳊﻖ ﻭﺍﻟﻌ‪‬ﻼﺀ ﻛﺄﻥﹼ ﺍﷲ ﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ .‬ﺍﲰﻪ ﻋﻤﺎﻧﻮﺇﻳﻞ‪ .‬ﻳﻮﻟـﺪ‬

‫ﻟﻚ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻳ‪‬ﺪﱏ ﻣﻨﻚ ﺍﻟﻔﻀﻞ‪ .‬ﺇﻥ ﻧﻮﺭﻱ ﻗﺮﻳﺐ‪ .‬ﻗ ﹾﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻔﻠﻖ ﻣﻦ ﺷﺮ ﻣﺎ‬

‫ﺐ ﻭﻋﺬﺍﺏ‪) ".‬ﺃﻱ‪ :‬ﻫﺬﺍ ﻋﺠﻞ ﻻ ﺣﻴﺎﺓ ﻓﻴـﻪ‪،‬‬ ‫ﺧﻠﻖ‪ .‬ﻋﺠ ﹲﻞ ﺟﺴ ‪‬ﺪ ﻟﻪ ﺧﻮﺍﺭ‪ ،‬ﻓﻠﻪ ﻧﺼ ‪‬‬ ‫ﻭﺇﻥ ﺫﻟﻚ ﺍﻟﺒﺬﻱﺀ ﺍﻟﻠﺴﺎﻥ ﺃﻱ ﻟﻴﻜﻬﺮﺍﻡ ﺍﻟﻔﺸﺎﻭﺭﻱ‪ ،‬ﺳﻮﻑ ﻧﻀﺮﺑﻪ ﺿﺮﺑﺔ ﺃﱂ ﻭﻋـﺬﺍﺏ‪،‬‬ ‫ﺃﻱ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻧﻔﺴﻬﺎ(‬ ‫‪١٦‬‬ ‫ﺗﺮﲨﺔ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻷﺭﺩﻳﺔ‬ ‫ﺖ ﻋﻠﻰ ﺍﳌﻨﺎﺭﺓ ﺍﻟﻌﻠﻴﺎ ﺇ ﹼﻥ ﺍﷲ‬ ‫ﺨ‪‬ﺘ ‪‬ﺮ ﻓﺈﻥ ﻭﻗﺘﻚ ﻗﺪ ﺃﺗﻰ‪ ،‬ﻭﺇ ﹼﻥ ﻗﺪﻡ ﺍﶈﻤﺪﻳ‪‬ﲔ ‪‬ﻭﹶﻗ ‪‬ﻌ ‪‬‬ ‫‪‬ﺗ‪‬ﺒ ‪‬‬ ‫ﻳ‪‬ﺼﻠﺢ ﻛﻞﹼ ﺃﻣﺮﻙ‪ ،‬ﻭﻳﻌﻄﻴﻚ ﻛ ﹼﻞ ﻣﺮﺍﺩﺍﺗﻚ ﺇﱐ ﺳﺄﺭﻱ ﺑﺮﻳﻘﻲ‪ ،‬ﻭﺃﺭﻓﻌﻚ ﻣﻦ ﻗﺪﺭﰐ‬ ‫ﺕ ﻋﻈﻴﻤﺔ ﺣﱴ ﺇﻥ ﺍﳌﻠﻮﻙ ﻳﺘﱪ‪‬ﻛﻮﻥ ﺑﺜﻴﺎﺑﻚ‪ .‬ﺟﺎﺀ ﻧـﺬﻳﺮ ﰲ‬ ‫ﻭﺇﱐ ﺃﺑﺎﺭﻛﻚ ﺑﱪﻛﺎ ٍ‬ ‫ﻱ‬ ‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺄﻧﻜﺮﻭﻩ ﺃﻫﻠﻬﺎ ﻭﻣﺎ ﻗﺒﻠﻮﻩ‪ ،‬ﻭﻟﻜﻦ ﺍﷲ ﻳﻘﺒﻠﻪ‪ ،‬ﻭﻳ‪‬ﻈﻬﺮ ﺻﺪﻗﻪ ﺑﺼﻮ ٍﻝ ﻗـﻮ ‪‬‬ ‫ﺷﺪﻳ ٍﺪ ﺻﻮﻝ ﺑﻌﺪ ﺻﻮ ٍﻝ‪@ @.‬‬

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‫ﻫﺬﺍ ﳕﻮﺫﺝ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﱵ ﺗﻠﻘﻴﺘ‪‬ﻬﺎ ﻣﻦ ﺍﷲ ﻣﻦ ﺣﲔ ﻵﺧﺮ‪ ،‬ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ‬ ‫ﻫﺬﻩ ﻫﻨﺎﻙ ﺇﳍﺎﻣﺎﺕ ﺃﺧﺮﻯ ﻛﺜﲑﺓ‪ ،‬ﻟﻜﻨﲏ ﺃﻋﺘﻘﺪ ﺃﻥ ﻣﺎ ﺳﺠﻠﺘ‪‬ﻪ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ‪.‬‬ ‫ﻓﻮﺍﺿﺢ ﺃﻥ ﰲ ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﻗﺪ ﻭﺭﺩﺕ ﰲ ﺣﻘﻲ ﻣﺮﺍﺭﺍ‪ :‬ﺃﻧﻪ ﺭﺳﻮ ﹲﻝ ﻣﻦ ﺍﷲ‪،‬‬ ‫ﲔ ﺍﷲ‪ ،‬ﻭﺟﺎﺀ ﻣﻦ ﺍﷲ ﻓﺂﻣِﻨﻮﺍ ﺑﻜﻞ ﻣﺎ ﻳﻘﻮﻝ‪ ،‬ﻭﺃﻥ ﻋﺪﻭ‪‬ﻩ ﻣـﻦ‬ ‫ﺙ ﺇﳍﻲ‪ ،‬ﻭﺃﻣ ‪‬‬ ‫ﻭﻣﺒﻌﻮ ﹲ‬ ‫ﺃﻫﻞ ﺟﻬﻨﻢ‪ .‬ﻛﻤﺎ ﺗﺰﺧﺮ ﲨﻴﻊ ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﲟﺤﺎﻣﺪ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻭﻧﻌﻮﺗِﻪ‬ ‫‪ 16‬ﻫﺬﻩ ﺗﺮﲨﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﳍﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﰲ ﻛﺘﺒﻪ ﻣﺜﻞ ﺍﻻﺳﺘﻔﺘﺎﺀ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻟﺪﺭﺟﺔ ﺃ ﹾﻥ ﻟﻮ ﻛﺎﻧﺖ ﻛﻞ ﻫﺬﻩ ﺍﶈﺎﻣﺪ ﻣﻦ ﺍﷲ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻴﺠﺐ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﻢ‬ ‫ﺃﻥ ﳛﻤﻞ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ‪ -‬ﻣﺘﺨﻠﻴﺎ ﻋﻦ ﻛﻞ ﻛﱪ ﻭﳔﻮﺓ ﻭﺧﻴﻼﺀ ‪ -‬ﻧ ‪‬ﲑ ﻃﺎﻋ ِﺔ ﻣ‪‬ـﻦ ﰲ‬ ‫ﺐ ﺍﷲ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﶈﺎﻣﺪ ﻣـﻦ ﺍﷲ ‬ ‫ﻋﺪﺍﺋﻪ ﻟﻌﻨ ﹸﺔ ﺍﷲ ﻭﻣﻦ ﰲ ﺣﺒ‪‬ﻪ ﺣ ‪‬‬ ‫ﺖ ﻹﺛﺒﺎﺕ ﺩﻋﻮﻯ ﺍﻹﳍﺎﻡ ﻟﻴﺴﺖ ﺇﳍﺎ ‪‬ﻡ ﺍﷲ ﺍﻟﻘﺎﺩﺭ‬ ‫ﻭﺃﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﻗﹸﺪﻣ ‪‬‬ ‫ﺍﻟﻘﺪ‪‬ﻭﺱ ﺑﻞ ﻗﺪ ﺍﺧﺘﻠﻘﹶﻬﺎ ﺩﺟﺎ ﹲﻝ ﻛﺬﺍﺏ ﲟﻜﹾﺮﻩ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﻀﻞ ﻋﺒﺎﺩ ﺍﷲ ﺯﻋ‪‬ﻤﺎ ﻣﻨﻪ‬ ‫ﺑﺄ‪‬ﺎ ﺇﳍﺎﻣﺎﺕ ﺇﳍﻴﺔ‪ ،‬ﻓﺎﻋ‪‬ﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺬﻱ ﻳﻔﺘﺮﻱ ﻋﻠﻰ ﺍﷲ ﺍﻟﻜﺬﺏ ﲟﻨﺘﻬﻰ ﺍﳉـﺴﺎﺭﺓ‬ ‫ﻳﻘﻒ ﲢﺖ ﺻﺎﻋﻘﺔ ﺍﷲ ﺍﻟﺮﺍﻋﺪﺓ‪ ،‬ﻭﻫﻮ ﻋﺮﺿﺔ ﻟﻐﻀﺒﻪ ﺍﳌﺸﺘﻌﻞ‪ ،‬ﻭﻻ ﺃﺣ ‪‬ﺪ ﻳﻘﺪﺭ ﻋﻠﻰ‬ ‫ﲣﻠﻴﺼﻪ ﻣﻦ ﻳﺪ ﺫﻟﻚ ﺍﻟﻘﻬﺎﺭ ﺍﻟﻐﻴﻮﺭ‪.‬‬ ‫ﺏ ﺍﻟـﺪﺟﺎﻝ‬ ‫ﺃﻓﻠﻴﺲ ﻣﺜﲑﺍ ﻟﻠﻌﺠﺐ ﺃﻥ ﻻ ﻳ‪‬ﻬﻠﹶﻚ ﺇﱃ ﺍﻵﻥ ﺑﻘﻬﺮ ﺍﻟﺬﻟ ِﺔ ﺍﻟﻜـﺬﺍ ‪‬‬ ‫ﺍﳌﻔﺘﺮﻱ ﺍﻟﺬﻱ ﻳﻔﺘﺮﻱ ﻋﻠﻰ ﺍﷲ ﻣﻨﺬ ﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻣﺎﺿﻴﺔ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ؟ ﺃﻳﻘﺒﻞ ﺍﻟﻌﻘﻞ‬ ‫ﺃﻥ ﺗﻌﻴﺶ ﳍﺬﻩ ﺍﳌﺪﺓ ﺍﻟﻄﻮﻳﻠﺔ ﲨﺎﻋ ﹲﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺀ ﻣﻔﺘﺮٍ؟‪ ١٧‬ﻓﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘـﺮﺁﻥ‬ ‫‪ 17‬ﻣﻠﺤﻮﻇﺔ‪ :‬ﻟﻮ ﺧﻄﺮ ﺑﺒﺎﻝ ﺃﺣﺪﻫﻢ ﺃﻥ ﻣﺌﺎﺕ ﺍﻷﺩﻳﺎﻥ ﺍﻟﻜﺎﺫﺑﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ‬ ‫ﺁﻻﻑ ﺍﻟﺴﻨﲔ ﻭﺃﻏﻠﺐ ﺍﻟﻈﻦ ﺃﻥ ﺃﺳﺎﺳﻬﺎ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺀ ﺃﺣﺪ‪ ،‬ﻓﺄﻗﻮﻝ‪ :‬ﺇﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻻﻓﺘﺮﺍﺀ ﰲ‬ ‫ﻛﻼﻣﻨﺎ ﺃﻥ ﻳﻨﺤﺖ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻨﺪﻩ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﻣﺘﻌﻤﺪﺍ ﺃﻭ ﻳﻘﻮﻡ ﺑﺈﻋﺪﺍﺩ ﻛﺘﺎﺏ ﻣﻦ‬ ‫ﻋﻨﺪﻩ ﰒ ﻳﺪ‪‬ﻋﻲ ﺃﻥ ﻛﻞ ﺫﻟﻚ ﻣﻦ ﺍﷲ ‪ ،‬ﻭﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﺃﳍﻤﻪ ﻭﺃﻭﺣﻰ ﺇﻟﻴﻪ ‪‬ﺬﺍ‬ ‫ﺡ ﺇﻟﻴﻪ ﺷﻲﺀ‪ .‬ﻓﻨﺤﻦ ﻧﻘﻮﻝ ﺑﺘﺤ ‪‬ﺪ ﻭﺗﻘﺼﻲ ﺍﳊﻘﺎﺋﻖ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ‬ ‫ﺍﳋﺼﻮﺹ‪ ،‬ﻣﻊ ﺃﻧﻪ ﱂ ﻳﻮ ‪‬‬ ‫ﻭﺗﺄﻛﻴﺪ ﺑﺄﻥ ﺍﻻﻓﺘﺮﺍﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﱂ ﻳﻨﺠ ‪‬ﺢ ﻗﻂ ﻋﻠﻰ ﻣ ‪‬ﺮ ﺍﻟﺪﻫﻮﺭ‪ ،‬ﻷﻥ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻄﺎﻫﺮ‬ ‫ﻳﺸﻬﺪ ﲜﻼﺀ ﻋﻠﻰ ﺃﻥ ﺍﳌﻔﺘﺮﻳﻦ ﻋﻠﻰ ﺍﷲ ﺃﹸﻫﻠﻜﻮﺍ ﻋﺎﺟﻼ‪ .‬ﻭﻟﻘﺪ ﻛﺘﺒﻨﺎ ﺳﺎﺑﻘﺎ ﺃﻥ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‬ ‫ﻭﺍﻟﻔﺮﻗﺎﻥ ﺍ‪‬ﻴﺪ ﻳﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻏﲑ ﺃﻥ ﻣﺎ ﳒﺪﻩ ﻣﻦ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺒﺎﻃﻠﺔ ﻣﻦ ﺍﳍﻨﺪﻭﺳﻴﺔ‬ ‫ﻭﺍﻟﺰﺭﺍﺩﺷﺘﻴﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﻧﺆﻣﻦ ﺑﺄ‪‬ﺎ ﲨﺎﻋﺎﺕ ﻣﺪ‪‬ﻋﻲ ﺍﻟﻨﺒﻮﺓ ﻛﺬﺑﺎ‪ .‬ﺑﻞ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺃﺗﺒﺎﻋﻬﻢ ﻗﺪ‬ ‫ﺍﲣﺬﻭﺍ ﻫﺬﻩ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻻﺣﻘﺎ ﻧﺘﻴﺠﺔ ﺇﺻﺮﺍﺭﻫﻢ ﻋﻠﻰ ﺍﻷﺧﻄﺎﺀ‪ .‬ﻓﻼ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺗﻘﺪﱘ ﺃﻱ‬ ‫ﻛﺘﺎﺏ ﻳﺪ‪‬ﻋﻲ ﺑﺼﺮﺍﺣﺔ ﻭﺑﻜﻠﻤﺎﺕ ﻏﲑ ﻣﺘﻨﺎﻗﻀﺔ ﺃﻧﻪ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻟﻴﺲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ﻭﺇﳕﺎ ﻫﻮ ﺍﻓﺘﺮﺍﺀ ﺃﺣﺪ ﺍﳌﻔﺘﺮﻳﻦ‪ ،‬ﻭﺗﺆﻣﻦ ﺑﻪ ﺃﻣ ﹲﺔ ﻭﺗﻌﻈﹼﻤﻪ ﻋﻠﻰ ﻣﺮ ﺍﻟﺪﻫﻮﺭ‪ .‬ﺇﻻ ﺃﻧﻪ ﻣﻦ ﺍﶈﺘﻤﻞ‬ ‫ﺏ ﺍﷲ ﻗﺪ ﹸﻓﺴ‪‬ﺮ ﻋﻠﻰ ﻋﻜﺲ ﺍﳌﺮﺍﺩ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﻜﻮﻣﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﻠﻘﻲ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻛﺘﺎ ‪‬‬

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‫ﺍﻟﻜﺮﱘ ﻳﺸﻬﺪﺍﻥ ﻋﻠﻰ ﺃﻥ ﺍﳌﻔﺘﺮﻱ ﻋﻠﻰ ﺍﷲ ﻳ‪‬ﻬﻠﻚ ﻋﺎﺟﻼ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ‪‬ﻣﻦ ﻳـﺬﻛﺮﻩ‬ ‫ﲞﲑ‪ .‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻹﳒﻴﻞ ﺃﻳﻀﺎ ﺃ ﹾﻥ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﺻﻨ‪‬ﻊ ﺍﻹﻧﺴﺎﻥ ﻓﺴﻴﺒﻄﻞ‬ ‫ﺑﺴﺮﻋﺔ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﷲ ﻓﺤﺬﺍ ِﺭ ﺃﻥ ‪‬ﺗﻌﺘﱪﻭﺍ ﳎﺮﻣﲔ ﲟﻌﺎﺭﺿﺘﻪ؛ ﺇﺫ ﻳﻘـﻮﻝ‬ ‫ﻚ ﺻ‪‬ـﺎ ِﺩﻗﹰﺎ‬ ‫ﻚ ﻛﹶﺎ ِﺫﺑ‪‬ﺎ ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ِﻪ ﹶﻛ ِﺬ‪‬ﺑ ‪‬ﻪ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫ﺍﷲ ﺟﻞ ﺷﺄﻧ‪‬ﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ :‬ﻭِﺇ ﹾﻥ ‪‬ﻳ ‪‬‬ ‫‪٢٠‬‬ ‫ﻑ ﹶﻛﺬﱠﺍﺏ ‬ ‫ﺴ ِﺮ ‪‬‬ ‫ﷲ ﻻ ‪‬ﻳ ‪‬ﻬﺪِﻱ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫ﺾ ﺍﱠﻟﺬِﻱ ‪‬ﻳ ِﻌ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ِﺇ ﱠﻥ ﺍ َ‬ ‫ﺼ‪‬ﺒ ﹸﻜ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫‪‬ﻳ ِ‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺭﺿﻮﻥ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ‪ ،‬ﻟﻘﺪ ﲡﺎﻭﺯ ﻫﺬﺍ ﺍﻟﻨـﺰﺍﻉ ﺑﻴﻨﻨﺎ‬ ‫ﻭﺑﻴﻨﻜﻢ ﺍﳊﺪﻭﺩ‪ ،‬ﻭﺻﺤﻴ ‪‬ﺢ ﺃﻥ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺗ‪‬ﻌﺘﺒ‪‬ﺮ ﺻﻐﲑﺓ ﻭﻓﺌﺔ ﻗﻠﻴﻠـﺔ ﻣﻘﺎﺭﻧـ ﹰﺔ‬ ‫ﲜﻤﺎﻋﺎﺗﻜﻢ‪ ،‬ﻭﻗﺪ ﻻ ﻳﺘﺠﺎﻭﺯ ﺗﻌﺪﺍﺩ ﺃﻋﻀﺎﺋﻬﺎ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺃﻭ ﲬﺴﺔ‪ ،‬ﻭﻣﻊ ﺫﻟـﻚ‬ ‫ﻓﺎﻋﻠﻤﻮﺍ ﻳﻘﻴﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻐﺮﺍﺱ ﻏﺮ‪‬ﺳﻪ ﺍﷲ ﺑﻴﺪﻩ ﻭﻟﻦ ﻳﻀﻴ‪‬ﻌﻪ ﺃﺑﺪﺍ‪ ،‬ﻭﻟﻦ ﻳﺮﺿﻰ ﺇﻻ ﺃ ﹾﻥ‬ ‫ﻳﻮﺻﻠﻪ ﺇﱃ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺳﻮﻑ ﻳﺴﻘﻴﻪ ﻭﳚﻌﻞ ﺣﻮﻟﻪ ﺣﻈﲑﺓ ﻭﳝﻜﹼﻨﻪ ﻣﻦ ﺍﻟﺘﻘﺪ‪‬ﻡ ﺍﳌﺜﲑ‬ ‫ﻟﻠﻌﺠﺐ‪ ،‬ﻓﻬﻞ ﺍﺩﺧﺮﰎ ﺃﻱ ﺟﻬﺪ ﰲ ﺍﺳﺘﺌﺼﺎﻟﻪ؟ ﻓﻠﻮ ﻛﺎﻥ ﻣـﻦ ﺻـﻨ‪‬ﻊ ﺍﻹﻧـﺴﺎﻥ‬ ‫ﻟﻘﹸﻄﻌﺖ ﻫﺬﻩ ﺍﻟﺸﺠﺮ ﹸﺓ ﻣﻨﺬ ﺯﻣ ٍﻦ ﻭﻣﺎ ﻋ‪‬ﺜﺮ ﻋﻠﻰ ﺃﻱ ﺃﺛﺮ ﻣﻨﻬﺎ‪.‬‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﺃﻣﺮﱐ ﺑﺄﻥ ﺃﺗﻘﺪﻡ ﺇﻟﻴﻜﻢ ﺑﻄﻠﺐ ﺍﳌﺒﺎﻫﻠﺔ ﻟﻜﻲ ﻳﻬﻠﻚ ﻋﺪ ‪‬ﻭ ﺍﻟـﺼﺪﻕ‬ ‫ﻭﻳﻘﻊ ﰲ ﻋﺬﺍﺏ ﺍﻟﻈﻼﻡ ﻣ‪‬ﻦ ﳛﺐ ﺍﻟﻈﻼﻡ‪ .‬ﱂ ﺃﻧ ِﻮ ﰲ ﺍﻟﺴﺎﺑﻖ ﺃﻱ ﻣﺒﺎﻫﻠﺔ ﻭﱂ ﹸﺃ ِﺭ ‪‬ﺩ ﺃﻥ‬ ‫ﺃﺩﻋﻮ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻗﺪ ﻃﻠﺐ ﻣﲏ ﻋﺒ ‪‬ﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ ﰒ ﺍﻷﻣﺮﺗـﺴﺮﻱ ﺃﻥ ﺃﺑﺎﻫﻠـﻪ‬ ‫ﻉ‬ ‫ﺖ ﺃﹸﻋﺮﺽ ﳌﺪﺓ‪ ،‬ﰒ ﺣﺪﺛﹶﺖ ﺍﳌﺒﺎﻫﻠ ﹸﺔ ﺃﺧﲑﺍ ﻹﺻﺮﺍﺭﻩ ﺍﳌﻠﺢ‪ ،‬ﻣﻊ ﺫﻟـﻚ ﱂ ﺃﺩ ‪‬‬ ‫ﻓﺒﻘﻴ ‪‬‬ ‫ﻋﻠﻴﻪ ﻗﻂ‪ .‬ﺃﻣﺎ ﺍﻵﻥ ﻓﻘﺪ ﺃﻭﺫﻳﺖ‪ ‬ﻛﺜﲑﺍ ﻭﺃﹸﻭﳌﺖ‪ ،‬ﻭ ﹸﻛﻔﱢﺮﺕ ﻭ ‪‬ﻭﺻِـﻔﺖ ﺑﺎﻟـﺪﺟﺎﻝ‬ ‫ﻭ ‪‬ﺳﻤ‪‬ﻴﺖ ﺷﻴﻄﺎﻧﺎ‪ ،‬ﻭﺍﻋﺘ‪‬ﱪﺕ ﻛﺬﺍﺑﺎ ﻭﻣﻔﺘﺮﻳﺎ‪ ،‬ﻭﺩ‪‬ﻋﻴـﺖ ﻣﻠﻌﻮﻧـﺎ ﰲ ﺇﻋﻼﻧـﺎ‪‬ﻢ‪،‬‬ ‫ﻭﺫﹸﻛﺮﺕ ﰲ ﳎﺎﻟﺴﻬﻢ ﺑﺎﺳﺘﻬﺰﺍﺀ ﻭﻧﻔﻮﺭ‪ .‬ﻭﻟﻘﺪ ﻋﻘﺪﰎ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺗﻜﻔﲑﻱ ﺣـﱴ‬ ‫ﻛﺄﻧﻪ ﱂ ﻳﺒﻖ ﻟﺪﻳﻜﻢ ﺃﺩﱏ ﺷﻚ ﰲ ﻛﻔﺮﻱ‪ .‬ﻓﻜﻞ ﻭﺍﺣﺪ ﺭﺃﻯ ﺳﺒﺎﰊ ﳎﻠﹶﺒـﺔ ﺃﺟـﺮ‬ ‫ﻋﻈﻴﻢ‪ ،‬ﻭﺍﻋﺘ‪‬ﱪ ﻟ ‪‬ﻌﲏ ﻓﺮﻳﻀﺔ ﺇﺳﻼﻣﻴﺔ‪ .‬ﺑﻴﺪ ﺃﻥ ﺍﷲ ﻛﺎﻥ ﻣﻌﻲ ﻋﻨﺪ ﻛﻞ ﺃﻧـﻮﺍﻉ‬ ‫ﺍﻟﻘﺒﺾ ﲟﻨﺘﻬﻰ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﻣﻦ ﻳﺪ‪‬ﻋﻲ ﻛﺬﺑﺎ ﺑﺄﻧﻪ ﻣﻮﻇﻒ ﺣﻜﻮﻣﻲ‪ ،‬ﻓﻜﻴﻒ ‪‬ﻳﻈﹶﻦ ﺃﻥ ﺍﷲ ﺍﻟﻐﻴﻮﺭ‬ ‫ﳉﻼﻟﻪ ﻭﻣﻠﻜﻮﺗﻪ ﻻ ﻳﺒﻄﺶ ﲟﺪ‪‬ﻉ ﻛﺎﺫﺏ؟ ﻣﻨﻪ‬

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‫ﺍﳌﺮﺍﺭﺓ ﻫﺬﻩ ﻭﺍﻵﻻﻡ‪ .‬ﻧﻌﻢ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﻇ ﱠﻞ ﻳﻄﹶﻤﺌﻨﲏ ﻭﻳﻬﺪﺉ ﺑﺎﱄ‪ ،‬ﻓﻬﻞ ﳝﻜﻦ ﻟِﺪﻭﺩ ٍﺓ‬ ‫ﺃﻥ ﺗﻘﺎﻭﻡ ﺍﻟﻌﺎﱂ؟ ﻭﻫﻞ ﺗﻘﺪﺭ ﺫﺭ ﹲﺓ ﻋﻠﻰ ﺃﻥ ﺗﻨﺎﻫﺾ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ‪ ،‬ﻭﻫـﻞ ﺍﻟـﺮﻭﺡ‬ ‫ﺍﻟﻨﺠﺴﺔ ﻟﻠﻜﺎﺫﺏ ﻭﺍﳌﺰﻭ‪‬ﺭ ﺗﺘﻤﺘﻊ ‪‬ﺬﻩ ﺍﻻﺳﺘﻘﺎﻣﺔ؟ ﻭﻫﻞ ﳛﻮﺯ ﺃﻱ ﻣﻔﺘ ٍﺮ ﺣﻘﲑ ﻋﻠﻰ‬ ‫ﻫﺬﻩ ﺍﻟﻘﺪﺭﺍﺕ؟‬ ‫ﻓﺎﻋﻠﻤﻮﺍ ﻳﻘﻴﻨﺎ ﺃﻧﻜﻢ ﻻ ﲢﺎﺭﺑﻮﻧﲏ ﻭﺇﳕﺎ ﲢﺎﺭﺑﻮﻥ ﺍﷲ ‪ ،‬ﺃﻻ ﺗﻘـﺪﺭﻭﻥ ﻋﻠـﻰ‬ ‫ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﻌِﻄﺮ ﻭﺍﻟﺮﺍﺋﺤﺔ ﺍﻟﻜﺮﻳﻬﺔ؟ ﺃﻻ ﺗﻨﻈﺮﻭﻥ ﺇﱃ ﺷﻮﻛﺔ ﺍﻟﺼﺪﻕ؟ ﻛﺎﻥ ﺣﺮﻳﺎ‬ ‫ﺑﻜﻢ ﺃﻥ ﺗﺘﻀﺮﻋﻮﺍ ﺃﻣﺎﻡ ﺍﷲ ﻭﺗﺴﺘﺮﺷﺪﻭﻩ ﻋﲏ ﺑﻘﻠﻮﺏ ﺧﺎﺷﻴﺔ ﻭﺍﺟﻔـﺔ ﰒ ﺗﺘﺒﻌـﻮﺍ‬ ‫ﺍﻟﻴﻘﲔ ﻻ ﺍﻟﺸﻚ ﻭﺍﻟﺮﻳﺐ‪.‬‬ ‫ﻓﺎ‪‬ﻀﻮﺍ ﺍﻵﻥ ﻭﺍﺳﺘﻌﺪ‪‬ﻭﺍ ﻟﻠﻤﺒﺎﻫﻠﺔ‪ ،‬ﻟﻘﺪ ﲰﻌﺘﻢ ﺃﻥ ﺃﺳﺎﺱ ﺩﻋﻮﺍﻱ ﻋﻠﻰ ﺃﻣﺮﻳﻦ‪،‬‬ ‫ﺃﻭﳍﻤﺎ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳊﺪﻳﺜﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﻠـﻢ ﺗﻘﺒﻠـﻮﺍ‬ ‫ﺶ ﻭﻳ‪‬ﻠﻘﻴـﻪ‪،‬‬ ‫ﺶ ﺃﺣ ‪‬ﺪ ﺍﳊﺸﻴ ‪‬‬ ‫ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺃﳘﻠ‪‬ﺘﻢ ﻛﻼ ‪‬ﻡ ﺍﷲ ﻛﻤﺎ ‪‬ﳛ ‪‬‬ ‫ﻭﺑﻘﻲ ﺍﳉﺎﻧﺐ ﺍﻟﺜﺎﱐ ﻷﺳﺎﺱ ﺩﻋﻮﺍﻱ‪ ،‬ﻓﺄﹸﺣﻠﹼﻔﻜﻢ ﺑﺬﻟﻚ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻐﻴﻮﺭ ‪ -‬ﺍﻟﺬﻱ ﻻ‬ ‫ﻱ ﻣﺆﻣﻦ ‪ -‬ﺃﻥ ﺗﺒﺎﻫﻠﻮﱐ ﳊﺴ‪‬ﻢ ﺍﻟﻘﻀﻴﺔ ﰲ ﻫـﺬﺍ ﺍﳉﺎﻧـﺐ‬ ‫ﻳﻘﺪﺭ ﻋﻠﻰ ﺭ ‪‬ﺩ ﻗﺴﻤﻪ ﺃ ‪‬‬ ‫ﺍﻟﺜﺎﱐ‪.‬‬ ‫ﺣﻴﺚ ﺃﺣﻀ ‪‬ﺮ ﻣﻴﺪﺍﻥ ﺍﳌﺒﺎﻫﻠﺔ ﺑﻌﺪ ﲢﺪﻳﺪ ﻣﻮﻋﺪﻫﺎ ﻭﻣﻮﻗﻌﻬﺎ ﺣﺎﻣﻼ ﺑﻴﺪﻱ ﻛـﻞ‬ ‫ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﱵ ﺳﺠﻠﺘ‪‬ﻬﺎ ﺁﻧﻔﺎ ﻭﺃﺩﻋﻮ ﺍﷲ ﻗﺎﺋﻼ‪ :‬ﻳﺎ ﺇﳍﻲ‪ ،‬ﺇﺫﺍ ﻛﺎﻧـﺖ ﻫـﺬﻩ‬ ‫ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﱵ ﺑﻴﺪﻱ ﻫﻲ ﻣﻦ ﺍﻓﺘﺮﺍﺋﻲ ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﱐ ﺍﺧﺘﻠﻘﺘ‪‬ﻬﺎ ﻣﻦ ﻋﻨـﺪﻱ‪ ،‬ﺃﻭ‬ ‫ﻛﺎﻧﺖ ﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻥ ﻭﱂ ﺗ‪‬ﻠﻬﻤ‪‬ﻬﺎ‪ ،‬ﻓﺘﻮﻓﱠﲏ ﻗﺒﻞ ﺃﻥ ﳝ ‪‬ﺮ ﻋﺎ ‪‬ﻡ ﻣﻦ ﺍﻟﻴﻮﻡ‪ ،‬ﺃﻭ ﺃﺻِﺒﲏ‬ ‫ﺑﻌﺬﺍﺏ ﻳﻜﻮﻥ ﺃﺳﻮﺃ ﻣﻦ ﺍﳌﻮﺕ ﻭﻻ ﲣﱢﻠﺼﲏ ﻣﻨﻪ ﺣﱴ ﺃﻣـﻮﺕ‪ ،‬ﻟﻜـﻲ ﺃﻓﺘـﻀﺢ‬ ‫ﻭﻳﺘﺨﻠﺺ ﺍﻟﻨﺎﺱ ﻣﻦ ﻓﺘﻨﱵ‪ ،‬ﻷﻧﲏ ﻻ ﺃﺣﺐ ﺃﻥ ﻳﺘﻌﺮﺽ ﻋﺒﺎﺩﻙ ﻟﻠﻔﺘﻨـﺔ ﻭﺍﻟـﻀﻼﻝ‬ ‫ﺑﺴﺒـﱯ‪ ،‬ﻓﺈﻥ ﻣﻮﺕ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻔﺘﺮﻱ ﺃﻓﻀﻞ‪ .‬ﻭﻟﻜﻨﻚ ﺇﺫﺍ ﻛﻨﺖ ﻳﺎ ﺇﳍﻲ ﺍﻟﻌﻠـﻴﻢ‬ ‫ﱄ ﺃﻧﺖ ﻭﺃ‪‬ﺎ‬ ‫ﺍﳋﺒﲑ ﺗﻌﻠﻢ ﺃﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﱵ ﺃﻣﺴﻜﻬﺎ ﺑﻴﺪﻱ ﻗﺪ ﺃﹶﳍﻤﺘ‪‬ﻬﺎ ﺇ ﱠ‬ ‫ﺐ ﻫﺆﻻﺀ ﺍﳌﻌﺎﺭﺿﲔ ﺍﳌﻮﺟﻮﺩِﻳﻦ ﻫﻨﺎ ﺧﻼﻝ ﺳﻨﺔ ﺑﺄﺷ ‪‬ﺪ ﺍﻷﱂ ﺍﳌﺆﺫﻱ؛‬ ‫ﺻ ‪‬‬ ‫ﻛﻼﻣﻚ‪ ،‬ﻓﺄ ِ‬ ‫ﻓﺄ ‪‬ﻋ ِﻢ ﺑﻌﻀﻬﻢ ﻭﺃﺻِﺐ ﺑﻌﻀﻬﻢ ﲜﺬﺍﻡ ﻭﺑﻌﻀﻬﻢ ﺑﻔﺎﰿ ﻭﺑﻌﻀﻬﻢ ﲜﻨ‪‬ﻮ ٍﻥ ﻭﺑﻌـﻀﻬﻢ‬

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‫ﺐ ﻣﺴﻌﻮﺭ‪ ،‬ﻭﺃﻧ ِﺰ ﹾﻝ ﻋﻠـﻰ‬ ‫ﺾ ﻛﻠ ٍ‬ ‫ﺑﺼﺮﻋﺔ‪ ،‬ﻭﺍﺟﻌﻞ ﺑﻌﻀﻬﻢ ﻟﺪﻳ ﹶﻎ ﺍﻟﺜﻌﺒﺎﻥ ﺃﻭ ﻋﻀﻴ ‪‬‬ ‫ﺃﻣﻮﺍﻝ ﺑﻌﻀﻬﻢ ﻭﻋﻠﻰ ﻧﻔﻮﺱ ﺑﻌﻀﻬﻢ ﻭﻋﻠﻰ ﻛﺮﺍﻣﺔ ﺑﻌﻀﻬﻢ ﺁﻓ ﹰﺔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺃﻧﺘﻬﻲ ﻣﻦ‬ ‫ﺍﻟﺪﻋﺎﺀ ﻓﻠﻴﻘﻞ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ‪ :‬ﺁﻣﲔ‪ .‬ﻭﻟﻴﺘﻀﺮﻉ ﺇﱃ ﺍﷲ ﲟﺜﻞ ﺫﻟﻚ ﻛ ﱡﻞ ﺷﺨﺺ ﻣﻦ‬ ‫ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ ﻗﺪ ﺣﻀﺮ ﻟﻠﻤﺒﺎﻫﻠﺔ ﻓﻴﺪﻋﻮ ﻗﺎﺋﻼ‪ :‬ﻳﺎ ﺇﳍﹶﻨﺎ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ‪ ،‬ﺇﻧ‪‬ﺎ ﻧﺮﻯ ﻫﺬﺍ‬ ‫ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﺍﲰﻪ ﻏﻼﻡ ﺃﲪﺪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺬﺍﺑﺎ ﻭﻣﻔﺘﺮﻳﺎ ﻭﻛﺎﻓﺮﺍ‪ .‬ﻓﺈﺫﺍ ﻛـﺎﻥ ﰲ‬ ‫ﺖ ﻣﻨﻚ ﺑـﻞ‬ ‫ﺍﳊﻘﻴﻘﺔ ﻛﺬﺍﺑﺎ ﻭﻣﻔﺘﺮﻳﺎ ﻭﻛﺎﻓﺮﺍ ﻭﻣﻠﺤﺪﺍ‪ ،‬ﻭﻛﺎﻧﺖ ﺇﳍﺎﻣﺎﺗﻪ ﻫﺬﻩ ﻟﻴﺴ ‪‬‬ ‫ﻫﻲ ﻣﻦ ﺍﻓﺘﺮﺍﺋﻪ‪ ،‬ﻓﺄﹶﺷﻔ ‪‬ﻖ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺮﺣﻮﻣﺔ ﺑﺈﻫﻼﻙ ﻫﺬﺍ ﺍﳌﻔﺘﺮﻱ ﺧﻼﻝ ﺳﻨﺔ‬ ‫ﻟﻜﻲ ﻳﻨﺠﻮ ﺍﻟﻨﺎﺱ ﻣﻦ ﻓﺘﻨﺘﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻴﺲ ﻣﻔﺘﺮﻳﺎ ﻭﻫﻮ ﻣﻨﻚ ﻭﻛﺎﻧـﺖ ﻫـﺬﻩ‬ ‫ﺍﻹﳍﺎﻣﺎﺕ ﺃﺣﺎﺩﻳﺚ ﻃﺎﻫﺮﺓ ﻣﻦ ﻓﻤﻚ‪ ،‬ﻓﺄﹶﻧ ِﺰ ﹾﻝ ﻋﻠﻴﻨﺎ ﳓﻦ ﺍﻟﺬﻳﻦ ﻧﺮﺍﻩ ﻛﺎﻓﺮﺍ ﻭﻛﺬﺍﺑﺎ‬ ‫ﺧﻼﻝ ﺳﻨﺔ ﻋﺬﺍﺑﺎ ﻣﻠﺆﻩ ﺍﻷﱂ ﻭﺍﳍﻮﺍﻥ ﻭﺃ ‪‬ﻋ ِﻢ ﺑﻌﻀﻨﺎ ﻭﺃﺻِﺐ ﺑﻌﻀﻨﺎ ﲜﺬﺍﻡ ﻭﺑﻌـﻀ‪‬ﻨﺎ‬ ‫ﺐ‬ ‫ﺾ ﻛﻠ ٍ‬ ‫ﺑﻔﺎﰿ ﻭﺑﻌﻀﻨﺎ ﲜﻨﻮﻥ ﻭﺑﻌﻀﻨﺎ ﺑﺼﺮﻋﺔ ﻭﺍﺟﻌﻞ ﺑﻌﻀﻨﺎ ﻟﺪﻳ ﹶﻎ ﺛﻌﺒﺎﻥ ﺃﻭ ﻋﻀﻴ ‪‬‬ ‫ﻣﺴﻌﻮﺭ‪ ،‬ﻭﺃﻧﺰ ﹾﻝ ﺁﻓﺔ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺑﻌﻀﻨﺎ ﻭﻋﻠﻰ ﻧﻔﻮﺱ ﺑﻌﻀﻨﺎ‪ ،‬ﻭﻋﻠﻰ ﺷﺮﻑ ﺑﻌﻀﻨﺎ‪.‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﻳﻨﺘﻬﻲ ﻫﺬﺍ ﺍﻟﻔﺮﻳﻖ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﻓﻠﻴﻘﻞ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ‪ :‬ﺁﻣﲔ‪ .‬ﻭﻻ ﻳﻐﻴﱭ ﻋﻦ‬ ‫ﺍﻟﺒﺎﻝ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺪﻫﻢ ﻳﺮﺍﱐ ﻛﺬﺍﺑﺎ ﻭﻣﻔﺘﺮﻳﺎ ﻭﻟﻜﻨﻪ ﳝﺘﻨﻊ ﻋﻦ ﺗﻜﻔـﲑﻱ‪ ،‬ﻓﻠـﻪ‬ ‫ﺍﳋﻴﺎﺭ ﰲ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﰲ ﺩﻋﺎﺋﻪ ﻟﻠﻤﺒﺎﻫﻠﺔ ﻛﻠﻤ ﹶﺔ ﺍﻟﻜﺬﺍﺏ ﻭﺍﳌﻔﺘﺮﻱ ﻓﻘﻂ‪ ،‬ﺍﻟﱵ ﻳﺜﻖ‬ ‫‪‬ﺎ ﺑﻘﻠﺒﻪ‪.‬‬ ‫ﺏ ﺑ‪‬ﺪﺍ ﺧﻼﺻﻲ ﻣﻨـﻪ‬ ‫ﺖ ﺑﻌﺬﺍ ٍ‬ ‫ﺖ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺒﺎﻫﻠﺔ ﺧﻼﻝ ﺳﻨﺔ ﺃﻭ ﺃﺻِﺒ ‪‬‬ ‫ﻭﺇﺫﺍ ﻣ ‪‬‬ ‫ﻣﺘﻌﺬﺭ‪‬ﺍ‪ ،‬ﻓﺴﻴﺘﺨﻠﺺ ﺍﻟﻨﺎﺱ ﻣﻦ ﻓﺘﻨﱵ ﻭﺳﺄﹸﺫﻛﹶﺮ ﺑﻠﻌﻨﺔ ﺃﺑﺪﻳﺔ‪ .‬ﻭﺃﹶﻛﺘﺐ ﺍﻵﻥ ﺳﻠﻔﺎ ﺃﻧﻪ‬ ‫ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﻥ ﻳﻮﻗﻨﻮﺍ ﺑﺄﱐ ﻛﺎﺫﺏ ﻭﳏ ﱡﻞ ﻟﻌﻨﺔ ﺇﳍﻴـﺔ‪ ،‬ﻭﻟـﻦ‬ ‫ﺃﺗﻀﺎﻳﻖ ﻭﻟﻦ ﺃﺳﺘﺎﺀ ﻣﻦ ﺗﺴﻤﻴﱵ ﺑﺎﻟﺪﺟﺎﻝ ﺃﻭ ﺍﳌﻠﻌﻮﻥ ﺃﻭ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺳﺄﻛﻮﻥ ﺟﺪﻳﺮﺍ‬ ‫ﺑﺄﻥ ﺃﹸﺫﻛﹶﺮ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺑﺎﻟﻠﻌﻨﺔ‪ ،‬ﻭﺳﺄﹶﻋﺘﱪ ﻗﺮﺍﺭ ﻣﻮﻻﻱ ﻗﺮﺍﺭﺍ ﻧﺎﻓﺬﺍ‪ .‬ﻓﻤﻦ ﺗـﺒﻌﲏ ﺃﻭ‬ ‫ﺍﻋﺘﱪﱐ ﺻﺎﳊﹰﺎ ﻭﺻﺎﺩﻗﺎ ﻓﺴﻴﺘﻌﺮﺽ ﻟﻘﻬ ٍﺮ ﺇﳍﻲ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﻋﺎﻗﺒﱵ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟـﺔ‬ ‫ﻭﺧﻴﻤ ﹰﺔ ﺟﺪﺍ‪ ،‬ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﻋﺎﻗﺒﺔ ﺍﻟﻜﺎﺫﺑﲔ ﺍﳋﺒﻴﺜﲔ ﺍﻟﻮﻗﺤﲔ‪.‬‬

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‫ﺕ ﺁﺛـﺎ ‪‬ﺭ‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﲪﺎﱐ ﺍﷲ ﻣﻦ ﺍﳌﻮﺕ ﻭﻣﻦ ﺍﻵﻓﺎﺕ ﺍﻟﺒﺪﻧﻴﺔ ﺇﱃ ﻋﺎﻡ ﻭﻇﻬﺮ ‪‬‬ ‫ﺐ ﻛ ﱞﻞ ﻣﻨﻬﻢ ﺑﻌﺬﺍﺏ‪ ،‬ﻭﲡﻠﱠﻰ ﺑﺮﻳـ ‪‬ﻖ‬ ‫ﺍﻟﻘﻬﺮ ﻭﺍﻟﻐﻀﺐ ﺍﻹﳍﻲ ﻋﻠﻰ ﻣﻌﺎﺭﺿ ‪‬ﻲ ﻭﺃﺻﻴ ‪‬‬ ‫ﻒ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﻭﺳﻴﻨﺘﻬﻲ ﻫﺬﺍ ﺍﻟﻨـﺰﺍﻉ ﺍﻟﺪﺍﺋﺮ ﺑﻴﻨﻨﺎ‪.‬‬ ‫ﺩﻋﺎﺋﻲ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺴﻴﻨﻜﺸ ‪‬‬ ‫ﻉ ﻓﻴﻤﺎ ﺳﺒﻖ ﻋﻠﻰ ﺃﺣ ٍﺪ ﻳﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺗﲔ ﻭﻇﻠﻠﺖ ﺃﺻﱪ‪،‬‬ ‫ﻭﺃﻗﻮﻝ ﻣﻜﺮ‪‬ﺭﺍ‪ :‬ﺇﱐ ﱂ ﺃﺩ ‪‬‬ ‫ﻟﻜﻨﲏ ﺳﺄﻃﻠﺐ ﻣﻦ ﺍﷲ ﺫﻟﻚ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﳊﻜﻢ ﰲ ﺍﻷﻣﺮ‪ ،‬ﻭﺳﺄﹸﻣﺴﻚ ﺑـﺬﻳﻞ ﻋـﺼﻤﺘﻪ‬ ‫ﻭﻋﺰﺗﻪ‪ ،‬ﻭﺃﻟﺘﻤﺲ ﻣﻨﻪ ﺃﻥ ﻳ‪‬ﻬﻠﻚ ﺍﻟﻔﺮﻳﻖ ﺍﻟﻈﺎﱂ ﻭﺍﻟﻜﺎﺫﺏ ﻣﻨﺎ ﻟﻴﺴﻠﻢ ﻫـﺬﺍ ﺍﻟـﺪﻳ ‪‬ﻦ‬ ‫ﺍﳌﺘﲔ ﻣﻦ ﻓﺘﻨﺔ ﺍﻷﺷﺮﺍﺭ‪.‬‬ ‫ﺇﻧﲏ ﺃﺷﺘﺮﻁ ﺃﻳﻀﺎ ﺃﻥ ﻻ ﻳ‪‬ﻌﺘﱪ ﺩﻋﺎﺋﻲ ﻋﻠﻴﻬﻢ ﻣﺴﺘﺠﺎﺑﺎ ﺇﻻ ﺇﺫﺍ ﺃﺻـﻴﺐ ﲨﻴـﻊ‬ ‫ﺍﳊﺎﺿﺮﻳﻦ ﰲ ﺍﳌﻴﺪﺍﻥ ﳌﺒﺎﻫﻠﱵ ﺧﻼﻝ ﺳﻨﺔ ﺑﺈﺣﺪﻯ ﻫﺬﻩ ﺍﻟﺒﻼﻳﺎ ﺣﱴ ﻟﻮ ﻛﺎﻧﻮﺍ ﺃﻟﻔـﺎ‬ ‫ﺃﻭ ﺃﻟﻔﲔ‪ ،‬ﻭﺇﺫﺍ ﺳﻠﻢ ﺃﺣﺪ ﻣﻨﻬﻢ ﻓﺴﺄﹶﻋﺘﱪ ﻧﻔﺴﻲ ﻛﺎﺫﺑﺎ ﰒ ﺃﺗﻮﺏ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ‪ .‬ﺃﻣﺎ‬ ‫ﺇﺫﺍ ﻣﺖ‪ ‬ﺃﻧﺎ ﻓﺒﻤﻮﺕ ﺍﳋﺒﻴﺚ ﺳﲑﺗﺎﺡ ﺍﻟﻌﺎﱂ ﻭﻳﺜﻠﺞ ﺻﺪﺭﻩ‪ ،‬ﻭﻳﻬﺪﺃ ﺑﺎﻟﻪ‪.‬‬ ‫ﻭﻣﻦ ﺷﺮﻭﻁ ﻣﺒﺎﻫﻠﱵ ﺃﻥ ﳛﻀﺮ ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ ﻋﺸﺮ ﹲﺓ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌـﺬﻛﻮﺭﻳﻦ‬ ‫ﺃﺩﻧﺎﻩ‪ ،‬ﻭﻻ ﻳﻜﻮﻧﻮﺍ ﺃﻗﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﻗﺪﺭ ﻣﺎ ﻳﺰﺩﺍﺩ ﻋﺪﺩﻫﻢ ﺗـﺰﺩﺍﺩ ﻓـﺮﺣﱵ‬ ‫ﻭﻳﺘﺤﻘﻖ ﻣﺮﺍﺩﻱ‪ ،‬ﻷﻥ ﺇﺣﺎﻃﺔ ﺍﻟﻌﺬﺍﺏ ﺍﻹﳍﻲ ﺑﻌﺪﺩ ﺃﻛﱪ ﺗﺸﻜﹼﻞ ﺁﻳ ﹰﺔ ﺑﻴﻨﺔ ﻻ ﺗﻠﺘﺒﺲ‬ ‫ﻋﻠﻰ ﺃﺣﺪ‪.‬‬ ‫ﺐ ﻭﱂ‬ ‫ﺽ ﻭﺍﻟﺴﻤﺎﺀ ﺃﻥ ﻟﻌﻨ ﹶﺔ ﺍﷲ ﻋﻠﻰ ﻣﻦ ﺑﻠﻐ‪‬ﻪ ﻫﺬﺍ ﺍﻟﻜﺘﻴـ ‪‬‬ ‫ﻓﺎﺷﻬﺪﻱ ﺃﻳﺘﻬﺎ ﺍﻷﺭ ‪‬‬ ‫ﺲ‬ ‫ﻕ ﳎـﺎﻟ ‪‬‬ ‫ﳛﻀﺮ ﻣﻴﺪﺍﻥ ﺍﳌﺒﺎﻫﻠﺔ ﻭﱂ ﻳﺘﺨ ﱠﻞ ﻋﻦ ﺍﻟـﺘﻜﻔﲑ ﻭﺍﻹﻫﺎﻧـﺔ ﻭﱂ ﻳﻔـﺎﺭ ‪‬‬ ‫ﺍﳌﺴﺘﻬﺰﺋﲔ‪ .‬ﻭﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ! ﻗﻮﻟﻮﺍ ﺍﻟﻠﻬﻢ ﺁﻣﲔ‪.‬‬ ‫ﻒ ﺃﻥ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻈﺎﳌﲔ ﱂ ﻳﺘﻮﺟﻬﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟـﺴﺪﻳﺪ‬ ‫ﻭﺇﻧﲏ ﺃﻛﺘﺐ ﺑﺄﺳ ٍ‬ ‫ﺍﻟﻮﺍﺿﺢ ﻟﻜﻲ ﺃﻧﺎﻝ ﻋﻘﺎﰊ ﲝﻜﻢ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ ﺇﺫﺍ ﻛﻨﺖ ﻛﺎﺫﺑﺎ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ‪.‬‬ ‫ﻏﲑ ﺃ‪‬ﻢ ﻇﻠﹼﻮﺍ ﻳﺮﻓﻌﻮﻥ ﺇﱃ ﺍﳊﻜﻮﻣﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺍﻟﺸﻜﺎﻭﻯ ﺍﳌﺰﻭ‪‬ﺭﺓ ﺿﺪﻱ ﻟﻄﺒﻴﻌﺘﻬﻢ‬ ‫ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﻇﻠﹼﻮﺍ ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﻳﻠﺴﻌﻮﻧﲏ ﰲ ﺯﻱ ﺍﻟﻮﺷﺎﺓ ﺑﺈﺧﻔﺎﺀ ﻋﺪﺍﺋﻬﻢ ﺍﻟﺒﺎﻃﲏ‪ ،‬ﻣﺜﻞ‬ ‫ﺍﻟﺸﻴﺦ ﺍﻟﺒﻄﺎﻟﻮﻱ‪ ،‬ﻋﻠﻴﻪ ﻣﺎ ﻳﺴﺘﺤﻘﻪ؛ ﻓﻠﻮ ﱂ ﻳﻜﻦ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻣﺮﺩﻭﺩﻳﻦ ﻣﻦ ﺍﷲ‬ ‫ﳌﺎ ﳉﺄﻭﺍ ﺇﱃ ﺍﳌﺨﻠﻮﻕ ﻹﻳﻼﻣﻲ ﻭﻣﻀﺎﻳﻘﱵ‪ .‬ﻓﻬﺆﻻﺀ ﺍﻷﻏﺒﻴﺎﺀ ﻻ ﻳﻌﺮﻓﻮﻥ ﺃﻧﻪ ﻻ ﺷﻲﺀ‬

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‫ﳛﺪﺙ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﺎ ﱂ ﻳﺘﻘﺮﺭ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻣﺎ ﺍﻟﻮﺷﺎﻳﺔ ﻋﻨﺪ ﺍﳊﻜﻮﻣﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‬ ‫ﺕ ﻫﺬﻩ ﺍﳊﻜﻮﻣـ ﹸﺔ‬ ‫ﺑﺄﱐ ﻟﺴﺖ ﻧﺎﺻﺤ‪‬ﺎ ﳍﺎ‪ ،‬ﻓﻬﻲ ﻋﺪﺍﻭﺓ ﻣﻨﺤﻄﺔ ﺳﺎﻓﻠﺔ‪ ،‬ﻭﺇﺫﺍ ﺍﻋﺘﱪ ‪‬‬ ‫ﻕ ﻣﺜﻠﻲ ﻣﺘﻤﺮﺩ‪‬ﺍ ﻭﻣﺴﻴﺌﺎ‪ ،‬ﻓﺴﺘﻜﻮﻥ ﻣﺬﻧﺒ ﹰﺔ ﰲ ﺣﻖ ﺍﷲ‪.‬‬ ‫ﰲ ﺍﻟﺼﺎﺩ ‪‬‬ ‫ﺍﻟﻨﺎﺻ ‪‬ﺢ ﻭﺍﻟﻮ ﱠ‬ ‫ﻟﻘﺪ ﺃﺳﺪﻳﺖ ﺑﻘﻠﻤﻲ ﺇﱃ ﺍﳊﻜﻮﻣﺔ ‪ -‬ﻣﻦ ﺃﻭﻝ ﻋﻬﺪﻱ ﺇﱃ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ -‬ﻧﺼﺤﺎ ﻟﻦ‬ ‫ﺖ ﺑﺈﻧﻔﺎﻕ ﺃﻟﻮﻑ ﻣﺆﻟﱠﻔﺔ ﻣﻦ ﺍﻟﺮﻭﺑﻴـﺎﺕ‬ ‫ﺗﻌﺜﺮ ﺍﳊﻜﻮﻣﺔ ﻋﻠﻰ ﺃﻱ ﻧﻈﲑ ﻟﻪ‪ .‬ﻓﻘﺪ ﺃﻟﹼﻔ ‪‬‬ ‫ﺕ ﻓﻴﻬﺎ ﻣﺮﺍﺭﺍ ﻭﺗﻜﺮﺍﺭﺍ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻭﺍﺟـﺐ ﺍﳌـﺴﻠﻤﲔ ﺃﻥ ﻳﻜﻮﻧـﻮﺍ‬ ‫ﻛﺘﺒ‪‬ﺎ ﺭﻛﺰ ‪‬‬ ‫ﻧﺎﺻﺤﲔ ﳍﺬﻩ ﺍﳊﻜﻮﻣﺔ ﺑﺼﺪﻕ ﻭﺇﺧﻼﺹ‪ ،‬ﻭﺃﻥ ﻣﻦ ﺍﻟﻮﻗﺎﺣﺔ ﺍﻟﺒﺬﻳﺌـﺔ ﺃﻥ ﳜﻄـﺮ‬ ‫ﺑﺒﺎﳍﻢ ﺍﻟﺘﻤﺮ ‪‬ﺩ ﺿﺪﻫﺎ ﻣﻊ ﻛﻮ‪‬ﻢ ﺷﻌﺒﺎ ﻭﺭﻋﻴﺔ ﳍﺎ‪ .‬ﻭﱂ ﺃﻧﺸﺮ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﰲ ﺍﳍﻨـﺪ‬ ‫ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﰲ ﺑﻼﺩ ﺍﻟﻌﺮﺏ ﻭﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ ﻭﺗﺮﻛﻴﺎ ﻭﺃﻓﻐﺎﻧـﺴﺘﺎﻥ ﻭﰲ‬ ‫ﺍﻟﺒﻠﺪﺍﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺫﻟﻚ ﺍﺑﺘﻐﺎ ًﺀ ﻟﻮﺟﻪ ﺍﷲ ﻓﻘﻂ ﻻ ﻃﻤﻌﺎ ﰲ ﺃﻥ ﺗﻌﻈﱢﻤﲏ‬ ‫ﻫﺬﻩ ﺍﳊﻜﻮﻣﺔ ﺃﻭ ﺗﻜﺎﻓﺌﲏ ﻭﺗﻘﺪ‪‬ﻡ ﱄ ﺍﳉﻮﺍﺋﺰ‪ .‬ﻷﻥ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﺇﳝﺎﱐ ﻭﻣﻌﺘﻘﺪﺍﰐ‪،‬‬ ‫ﻭﻛﺎﻥ ﻧﺸﺮ‪‬ﻩ ﻭﺍﺟﺒﺎ ﻋﻠ ‪‬ﻲ‪.‬‬ ‫ﻭﳑﺎ ﻳﺜﲑ ﺍﻟﻌﺠﺐ ﺍﻟﺘﺴﺎﺅﻝ ﻟِﻢ ﻻ ﺗﻘﺮﺃ ﺍﳊﻜﻮﻣ ﹸﺔ ﻛﹸﺘﱯ ﻭﻟِﻢ ﻻ ﲤﻨﻊ ﺍﳌﻔﺴﺪﻳﻦ ﻣﻦ‬ ‫ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻈﺎﳌﺔ ﺍﻟﻐﺎﴰﺔ؟ ِﺑ ‪‬ﻢ ﺃﺷﺒ‪‬ﻪ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻈﺎﳌﲔ‪ ،‬ﻓﻬـﻢ ﳝـﺎﺛﻠﻮﻥ‬ ‫ﺃﻭﻟﺌﻚ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﺍﻟﺬﻳﻦ ﺁﺫﹶﻭﺍ ﻋﻴﺴﻰ ﺑﻐﲑ ﺣﻖ ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﻓﻠﻤﺎ ﱂ ﻳﻨﺠﺤﻮﺍ ﰲ‬ ‫ﻣﺮﺍﻣﻬﻢ‪ ،‬ﺍﺷﺘﻜﹶﻮﻩ ﺇﱃ ﺍﳊﻜﻮﻣﺔ ﺍﻟﺮﻭﻣﻴﺔ ﻗﺎﺋﻠﲔ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺛﺎﺋﺮ‪ .‬ﻓﺄﻧﺎ ﺃﺫﻛﱢـﺮ‬ ‫ﺍﳊﻜﻮﻣﺔ ﺍﻟﻌﺎﺩﻟﺔ ﻣﺮﺓ ﺑﻌﺪ ﺃﺧﺮﻯ ﺃﻥ ﻣ‪‬ﺜﻠﻲ ﻛﻤﺜﻞ ﺍﳌﺴﻴﺢ‪ ،‬ﻓﺄﻧﺎ ﻻ ﺃﺣﺐ ﺍﳊﻜـ ‪‬ﻢ‬ ‫ﺖ ﺃﺅﻣﻦ‬ ‫ﻭﺍﻹﻣﺎﺭﺓ ﺍﻟﺪﻧﻴﻮﻳﺘﲔ‪ ،‬ﻭﺃﺭﻯ ﺍﻟﺘﻤﺮ‪‬ﺩ ﻭﺍﳋﺮﻭﺝ ﺃﺳﻮﺃ ﻣﻈﺎﻫﺮ ﺍﻟﻮﻗﺎﺣﺔ‪ .‬ﻭﻟﺴ ‪‬‬ ‫ﲟﺠﻲﺀ ﺃﻱ ﻣﺴﻴﺢ ﺳﻔﹼﺎﻙ‪ ،‬ﻭﻻ ﺃﻧﺘﻈﺮ ﺃﻱ ﻣﻬﺪﻱ ﺩﻣﻮﻱ‪ ،‬ﻭﺇﳕﺎ ﻏﺎﻳﱵ ﺍﳌﺘﻮﺧﺎﺓ ﻧﺸ ‪‬ﺮ‬ ‫ﻂ ﻣﺆﻟﱢﺒﺔ‪ .‬ﳚﺐ‬ ‫ﺍﳊﻖ ﺑﺴﻼﻡ ﻭﻭﺋﺎﻡ‪ .‬ﻭﺇﻧﲏ ﺑﺮﻱﺀ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﻓﺘﻨﺔ ﺃﻭ ﺧ‪‬ﻄ ٍ‬ ‫ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ ﺃﻥ ﲣﺘﱪ ﺣﺎﻟﱵ ﺑﺘﻴﻘﻆ ﻭﺗﺘﻠﻘﻰ ﻣﻦ ﺗﺴﺮ‪‬ﻉ ﺍﳊﻜﻮﻣﺔ ﺍﻟﺮﻭﻣﻴﺔ ﺩﺭﺳ‪‬ﺎ‪،‬‬ ‫ﰲ ﺯ‪‬ﻳﻒ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺱ ﺁﺧﺮﻳﻦ‪ ،‬ﻓﻠﻴﺲ ﱠ‬ ‫ﻭﻻ ﺗﺴﺘﻨﺪ ﺇﱃ ﺃﻗﻮﺍﻝ ﺍﳌﺸﺎﻳﺦ ﺍﳌﹸﻐﺮﺿﲔ ﺃﻭ ﺃﻧﺎ ٍ‬ ‫ﻋﻠﻰ ﺷﻔﺎﻫﻲ ﻧﻔﺎﻕ‪.‬‬

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‫ﻭﺍﻵﻥ ﺃﻭﺟ‪‬ﻪ ﻛﻼﻣﻲ ﻣﻦ ﺟﺪﻳﺪ ﺇﱃ ﻏﺎﻳﱵ ﺍﳌﻨﺸﻮﺩﺓ‪ ،‬ﻓﺄﺳﺠﻞ ﺃﺩﻧـﺎﻩ ﺃﲰـﺎﺀ‬ ‫ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﻧﺎﺩﻳﺘ‪‬ﻬﻢ ﻟﻠﻤﺒﺎﻫﻠﺔ‪ ،‬ﻭﺃﺳﺘﺤﻠﻔﻬﻢ ﲨﻴﻌﺎ ﺑﺎﷲ ﺟﻞ ﺷﺄﻧﻪ ﺃﻥ ﳛـﺪﺩﻭﺍ‬ ‫ﻣﻮﻋﺪ ﺍﳌﺒﺎﻫﻠﺔ ﻭﻣﻜﺎ‪‬ﺎ ﻋﺎﺟﻼ ﻭﻳﺴﺮﻋﻮﺍ ﺇﱃ ﻣﻴﺪﺍﻥ ﺍﳌﺒﺎﻫﻠـﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳـﺄﺗﻮﺍ ﻭﱂ‬ ‫ﻳﺘﺨﻠﱠﻮﺍ ﻋﻦ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻓﺴﻮﻑ ﳝﻮﺗﻮﻥ ﲢﺖ ﻟﻌﻨﺔ ﺍﷲ‪.‬‬ ‫ﻭﺍﻵﻥ ﻧﺴﺠﻞ ﺃﺩﻧﺎﻩ ﺃﲰﺎﺀ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﻳﻌﺘﱪ ﺑﻌـﻀﻬﻢ ﻫـﺬﺍ ﺍﻟﻌﺒـﺪ‬ ‫ﺍﳌﺘﻮﺍﺿﻊ ﻛﺎﻓﺮﺍ ﻭﻣﻔﺘﺮﻳﺎ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺴﻜﺘﻮﻥ ﻋﻦ ﺗﻜﻔﲑﻱ ﻭﻳـﺴﻤﻮﻧﲏ ﻣﻔﺘﺮﻳـﺎ‬ ‫ﻭﻛﺬﺍﺑﺎ ﻭﺩﺟﺎﻻ‪ .‬ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻗﺪ ﻧﻮﺩﻱ ﻛﻞ ﻫـﺆﻻﺀ ﺍﳌﻜﻔـﺮﻳﻦ ﻭﺍﳌﻜـﺬﺑﲔ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ ﻭﻣﻌﻬﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﺍﻟﺬﻳﻦ ﻳﻜﺬﱢﺑﻮﻥ ﻭﻳﻜﻔﱢﺮﻭﻥ‪ ،‬ﻭﻛ ﱡﻞ ﻣﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﻣـﻦ‬ ‫ﺃﻫﻞ ﺍﷲ ﻭﺍﻟﺼﻮﻓﻴﺔ ﻭﻫﻮ ﻳﻜﺮﻩ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻓﻬﻮ ﺃﻳﻀﺎ ﻣﻌﺪﻭﺩ‬ ‫ﰲ ﺯﻣﺮﺓ ﺍﳌﻜﺬﱢﺑﲔ‪ ،‬ﻷﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻣﻜﺬﱢﺑﺎ ﻻﻧﻀ ‪‬ﻢ ﺇﱃ ﲨﺎﻋﺔ ﻣ‪‬ﻦ ﺃﻭﺻﻰ ﺍﻟﻨﱯ ‬ ‫ﲟﺆﺍﺯﺭﺗﻪ ﻋﻨﺪ ﻇﻬﻮﺭﻩ ﻭﺇﻳﺼﺎﻝ ﺭﺳﺎﻟﺘﻪ ﺑﺈﻟﻘﺎﺀ ﺍﻟﺴﻼﻡ ﻋﻠﻴـﻪ ﻭﺍﻻﻧـﻀﻤﺎﻡ ﺇﱃ‬ ‫ﳐﻠِﺼﻴﻪ‪ .‬ﻓﺎﻟﻔﺮﺻﺔ ﺳﺎﳓﺔ ﻟﻠﺰﻫ‪‬ﺎﺩ ﺳﻠﻴﻤﻲ ﺍﻟﻔﻄﺮﺓ ﻭﻧﺰﻳﻬﻲ ﺍﻟﺒﺎﻃﻦ ﺃﻥ ﻳﺘﻮﺟﻬﻮﺍ ﺇﱃ‬ ‫ﺫﻟﻚ ﺍﻟﻘﺪ‪‬ﻭﺱ ﺑﻜﻤﺎﻝ ﺍﻟﻀﺮﺍﻋﺔ ﻭﺍﻻﺑﺘﻬﺎﻝ ﻟﻴﺴﺄﻟﻮﻩ ‪ -‬ﺧﺎﺋﻔﲔ ﺍﷲ ﻭﻣﺘﺨﻠﲔ ﻋـﻦ‬ ‫ﻛﻞ ﻛﺪﻭﺭﺓ ‪ -‬ﺃﻥ ﻳ‪‬ﻜﺸﻒ ﻋﻠﻴﻬﻢ ﺍﻟﺴ ‪‬ﺮ ﺍﳌﺨﺘﻮﻡ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻜﺸﻒ ﺃﻭ ﺍﻹﳍـﺎﻡ‪.‬‬ ‫ﻭﺇﺫﺍ ﻛﹸﺸﻒ ﻋﻠﻴﻬﻢ ﺑﻔﻀﻞ ﻣﻦ ﺍﷲ‪ ،‬ﻓﻠﻴﻜﺴﺒﻮﺍ ﺛﻮﺍﺏ ﺍﻵﺧـﺮﺓ ﺑﺈﺑـﺪﺍﺀ ﺍﳊـﺐ‬ ‫ﻭﺍﻹﺧﻼﺹ ﱄ ﺑﻜﺎﻣﻞ ﺍﻟﺮﺟﻮﻉ ﻛﻤﺎ ﳚﺪﺭ ﺑﺘﻘﻮﺍﻫﻢ‪ ،‬ﻭﻟﹾﻴﻘﻮﻣـﻮﺍ ﻹﺩﻻﺀ ﺷـﻬﺎﺩﺓ‬ ‫ﺍﳊﻖ‪ .‬ﺇﻥ ﺍﳌﺸﺎﻳﺦ ﺍﳌﺘﻌﺼﺒﲔ ﺑﺮﺃﻳﻬﻢ ﳏﺠﻮﺑﻮﻥ ﻭﺭﺍﺀ ‪‬ﺣﺠ‪‬ﺐ ﻛـﺜﲑﺓ‪ ،‬ﻷ‪‬ـﻢ ﻻ‬ ‫ﻳﺘﻤﺘﻌﻮﻥ ﺑﺄﻱ ﻧﻮﺭ ﲰﺎﻭﻱ‪ ،‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺃﻧﺸﺄﻭﺍ ﻋﻼﻗ ﹰﺔ ﲝﻀﺮﺓ ﺍﻷﺣﺪﻳﺔ ﻭﲣﻠﱠﻮﺍ ﻋـﻦ‬ ‫ﻇﻠﻤﺎﺕ ﺍﻷﻧﺎﻧﻴﺔ ﺑﺘﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ ﻓﻬﻢ ﻗﺮﻳﺒﻮﻥ ﻣﻦ ﻓﻀﻞ ﺍﷲ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺮﺣﻮﻣﺔ‬ ‫ﻻ ﲣﻠﻮ ﻣﻦ ﻫﺆﻻﺀ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻗﻠﻴﻠﲔ ﻋﺪﺩﺍ‪.‬‬

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‫‪:áç@òÜçbjàÜÛ@aìÇŽ…@åíˆÛa@æg‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﻧﺬﻳﺮ‬ ‫ﺣﺴﲔ‬ ‫ﺍﻟﺪﻫﻠﻮﻱ‬ ‫ﺍﳌﻮﻟﻮﻱ‬ ‫ﺍﻟﻐﻨﻐﻮﻫﻲ‬

‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ‬ ‫ﺍﻟﺒﻄﺎﻟﻮﻱ؛ ﺭﺋﻴﺲ ﲢﺮﻳﺮ‬ ‫ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ‬ ‫ﺃﲪﺪ‪،‬‬

‫ﺭﺷﻴﺪ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﺭﺳﻮﻝ‪،‬‬ ‫ﺍﳌﻌﺮﻭﻑ ﺑـ "ﺭﺳﻞ ﺑﺎﺑﺎ"‬ ‫ﺍﻷﻣﺮﺗﺴﺮﻱ‬

‫ﺍﳌﻮﻟﻮﻱ‬ ‫ﺍﷲ‪ ،‬ﺍﻟﺘﻮﻧﻜﻲ‬

‫ﻋﺒﺪ‬

‫ـﺴﲔ‬ ‫ـﺸﻴﺦ ﺣـ‬ ‫ﺍﻟـ‬ ‫ﻋﺮﺏ‪ ،‬ﳝﺎﱐ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﳊﻖ ﺍﻟﺪﻫﻠﻮﻱ؛ ﻣﺆﻟﻒ ﺗﻔﺴﲑ‬ ‫"ﺣﻘﺎﱐ"‬ ‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ‬ ‫ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ‬

‫ﺳﻌﺪ ﺍﷲ ‪-‬ﺣﺪﻳﺚ ﺍﻹﺳﻼﻡ؛‬ ‫ﺍﳌﺪﺭﺱ ﰲ ﻟﺪﻫﻴﺎﻧﺔ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒـﺪ ﺍﳊـﻖ‬ ‫ﺍﻟﻐﺰﻧﻮﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‬ ‫ﺍﻟﺪﻫﻠﻮﻱ؛ ﻣﺪﻳﺮ ﻣﻄﺒﻌﺔ‬ ‫ﺃﻧﺼﺎﺭﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺣﺴﻦ‬ ‫ﺯﻋﻴﻢ ﻟﺪﻫﻴﺎﻧﺔ‬

‫ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺍﷲ‬ ‫ﺍﻷﻣﺮﺗﺴﺮﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﺛﻨﺎﺀ ﺍﷲ‬ ‫ﺍﻷﻣﺮﺗﺴﺮﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﳉﺒﺎﺭ‬ ‫ﺍﻟﻐﺰﻧﻮﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‬ ‫ﺍﻟﻐﺰﻧﻮﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻋﻠﻲ‪،‬‬ ‫‪‬ﻮﺑﺮﻱ؛ ﻭﺍﻋﻆ‬

‫ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﺩﺳﺘﻐﲑ ﻣﻦ‬ ‫ﻗﺼﻮﺭ‪/‬ﳏﺎﻓﻈﺔ ﻻﻫﻮﺭ‬

‫ﺍﳊﺎﻓﻆ‬ ‫ﺍﳌﻨﺎﻥ‪،‬‬ ‫ﺁﺑﺎﺩ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ‬ ‫ﺑﺸﲑ‪،‬‬ ‫ﺍﻟﺒﻬﻮﺑﺎﱄ‬

‫ﺍﳌﻮﻟﻮﻱ ﺃﺻﻐﺮ‬ ‫ﻋﻠﻲ‪ ،‬ﻻﻫﻮﺭ‬ ‫ـﺪ‬ ‫ـﻮﻱ ﳏﻤـ‬ ‫ﺍﳌﻮﻟـ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺁﺭﻩ‬

‫ﻋﺒﺪ‬ ‫ﻭﺯﻳﺮ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺣﺴﻦ؛ ﻣﺆﻟـﻒ‬ ‫ﺗﻔﺴﲑ ﻣﻦ "ﺃﻣﺮﻭﻫﺔ"‬

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‫ﺍﳌﻮﻟــﻮﻱ ﺍﺣﺘــﺸﺎﻡ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻦ ﻣﺮﺍﺩ ﺁﺑﺎﺩ‬

‫ﺍﳌﻮﻟــﻮﻱ ﳏﻤــﺪ‬ ‫ﺇﺳﺤﺎﻕ‪ ،‬ﺍﻻﺟﺮﺍﻭﺭﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻓﺎﺭﻭﻕ‪،‬‬ ‫ﻣﻦ ﻛﺎﻧﺒﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪،‬‬ ‫ﻣﻦ ﻛﺎﻧﺒﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﺳﻌﻴﺪ ﺍﻟـﺪﻳﻦ‪،‬‬ ‫ﻛﺎﻧﺒﻮﺭ‪ /‬ﺍﻟﺮﺍﻣﺒﻮﺭﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﻓﻆ ﳏﻤـﺪ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﺍﻟﺒﺸﺎﻭﺭﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﺩﻟﺪﺍﺭ ﻋﻠﻲ‪،‬‬ ‫ﺍﻟﻮﺭ‪ /‬ﻣﺴﺠﺪ ﺩﺍﺋﺮﺓ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺭﺣـﻴﻢ‬ ‫ﺍﷲ؛ ﻣﺪﺭﺱ ﻣﺪﺭﺳـﺔ‪/‬‬ ‫ﺃﻛﱪ ﺁﺑﺎﺩ‬

‫ﺍﳌﻮﻟﻮﻱ ﺃﺑﻮ ﺍﻷﻧﻮﺍﺭ ﻧﻮﺍﺏ ﳏﻤﺪ‬ ‫ﺭﺳﺘﻢ ﻋﻠﻲ ﺧﺎﻥ‪ ،‬ﺟﺸﱵ‬ ‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺣﺴﲔ‪،‬‬ ‫ﻛﻮﺋﻠﻪ ﻭﺍﻻ‪ /‬ﺩﳍﻲ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋـﲔ ﺍﻟﻘـﻀﺎﺓ‪،‬‬ ‫ﻟﻜﻬﻨﺌﻮ‪/‬ﻓﺮﳒﻲ ﳏﻞ‬

‫ﺍﳌﻮﻟﻮﻱ ﺃﺑﻮ ﺍﳌﺆﻳﺪ‪ ،‬ﺍﻷﻣﺮﻭﻫﻲ؛ ﻣﺎﻟﻚ‬ ‫ﳎﻠﺔ "ﻣﻈﻬﺮ ﺍﻹﺳﻼﻡ" ﺃﲨﲑ‬

‫ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺣﺴﻦ ﺻﺎﺣﺐ ﺷﻮﻛﺖ؛ ﺻﺎﺣﺐ‬ ‫ﺟﺮﻳﺪﺓ "ﺷﺤﻨﻪ ﻫﻨﺪ ﻣﲑ‪‬ـ"‬

‫ﺍﳌﻮﻟﻮﻱ ﻧﺬﻳﺮ ﺣﺴﲔ ﺍﺑﻦ ﺃﻣﲑ ﻋﻠﻲ‪ ،‬ﺍﺑﻨﻴﺘﻬـ‬ ‫‪ /‬ﳏﺎﻓﻈﺔ ﺳﻬﺎﺭﻧﺒﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﻋﻠﻲ ﺍﶈﺘﺮﻡ‪،‬‬ ‫ﺳﻬﺎﺭﻧﺒﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺩﻳﻨﺎ ﻧﻐﺮ‪ /‬ﳏﺎﻓﻈﺔ‬ ‫ﻏﻮﺭﺩﺍﺳﺒﻮﺭ‬

‫ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻷﺣﺪ‪ ،‬ﺧﺎﻥ ﺑﻮﺭ‪/‬‬ ‫ﳏﺎﻓﻈﺔ ﺭﺍﻭﻟﺒﻨﺪﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ‪ ،‬ﺭﺍﻣﺒﻮﺭ‪ /‬ﳏﺎﻓﻈﺔ‬ ‫ﺳﻬﺎﺭﻧﺒﻮﺭ ‪،‬ﺣﻲ ﳏﻞ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺷﻔﻴﻊ‪ ،‬ﺭﺍﻣﺒﻮﺭ‪ /‬ﳏﺎﻓﻈﺔ‬ ‫ﺳﻬﺎﺭﻧﺒﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﻓﻘﲑ ﺍﷲ ﺍﳌﺪﺭﺱ ﻣﺪﺭﺳﺔ ﻧﺼﺮﺓ‬ ‫ﺍﻹﺳﻼﻡ ﺍﻟﻜﺎﺋﻦ ﰲ ﻻﻝ ﻣﺴﺠﺪ ﺑﻨﻐﻠﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺃﻣﲔ ﺑﻨﻐﻠﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﺍﻟﻘﺎﺿﻲ ﺍﳊﺎﺝ ﺷﺎﻩ ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ ﺍﶈﺘﺮﻡ؛ ﺇﻣﺎﻡ ﺍﳉﺎﻣﻊ ﰲ ﺑﻨﻐﻠﻮﺭ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﶈﺘﺮﻡ ﺍﺑﻦ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﶈﺘﺮﻡ‪ ،‬ﻭﻳﻠﻮﺭﻱ‪،‬‬

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‫ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ ﺍﶈﺘﺮﻡ‪ ،‬ﺑﻨﻐﻠﻮﺭ‬

‫ﺍﳌﻘﻴﻢ ﰲ ﺑﻨﻐﻠﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﶈﺘﺮﻡ‪ ،‬ﺑﻴﺎﺭﻡ ﺑﻴﱵ؛ ﻣﻘﻴﻢ ﰲ ﺑﻴﺎﺭﻡ ﺑﻴﺖ‪ /‬ﻣﻨﻄﻘﺔ ﺑﻨﻐﻠﻮﺭ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻏﻞ ﺣﺴﻦ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪،‬‬ ‫ﻣﲑ‪‬ـ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻋﺒﺎﺱ ﺍﶈﺘﺮﻡ؛ ﻣﻘﻴﻢ ﰲ‬ ‫ﺩﺍﳕﺒﺎﺭﻱ ‪ /‬ﻣﻨﻄﻘﺔ ﺑﻨﻐﻠﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﺃﻣﲑ ﻋﻠﻲ ﺷﺎﻩ ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺣﺴﻦ ﺍﶈﺘﺮﻡ ﺍﻟﻜﻨﺠﺒﻮﺭﻱ‪ ،‬ﺍﳌﻘﻴﻢ ﰲ‬ ‫ﺩﳍﻲ‪ ،‬ﺟﺎﻣﻊ ﻣﺴﺠﺪ‬ ‫ﺍﶈﺘﺮﻡ‪ ،‬ﺃﲨﲑ‬ ‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻋﻠﻲ ﺍﶈﺘﺮﻡ‪ ،‬ﺩﳍﻲ‪ /‬ﺍﳌﻮﻟﻮﻱ ﻣﺴﺘﻌﺎﻥ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﺳﺎﻧﺒﻬﺮ‪/‬‬ ‫ﻣﻨﻄﻘﺔ ﺟ‪‬ﻴﺒﻮﺭ‬ ‫ﻓﺮﺍﺷﺨﺎﻧﻪ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺣﻔﻴﻆ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ‪،‬‬ ‫ﺩﻭﺟﺎﻧﻪ‪ /‬ﳏﺎﻓﻈﺔ ﺭﻫﺘﻚ‬

‫ﺍﳌﻮﻟﻮﻱ ﻓﻀﻞ ﻛﺮﱘ ﺍﶈﺘﺮﻡ‪ ،‬ﻧﻴﺎﺯﻱ‪/‬‬ ‫ﻏﺎﺯﻳﺒﻮﺭ ﺯﻣﻴﻨﺎ‬

‫ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﺝ ﻋﺎﺑﺪ ﺣﺴﲔ ﺍﶈﺘﺮﻡ‪ ،‬ﺩﻳﻮ‪‬ﺑﻨﺪ‬ ‫‪:bíaëŒÛa@lbz•c@õb cë‬‬ ‫ﺐ ﺯﺍﻭﻳﺔ ﻧﻴﺎﺯ ﺃﲪﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻦ ﺑﺮﻳﻠﻲ‬ ‫ﻏﻼﻡ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣ ‪‬‬ ‫ﻣﻴﺎﻥ ﺇﻟﻪ ﲞﺶ ﺍﶈﺘﺮﻡ ﺻﺎﺣﺐ ﺯﺍﻭﻳﺔ‬ ‫ﺳﻠﻴﻤﺎﻥ ﺍﶈﺘﺮﻡ ﺍﻟﺘﻮﻧﺴﻮﻱ ﺍﻟﺴﻨﻜﻬﺮﻱ‬ ‫ﻣﻴﺎﻥ ﻏﻼﻡ ﻓﺮﻳﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﺗﺸﱵ ﻣﻦ‬ ‫ﺷﺎﺷﺮﺍﻥ ﰲ ﻣﻨﻄﻘﺔ ‪‬ﺎﻭﻟﺒﻮﺭ‬ ‫ﺷﺎﻩ‬ ‫ﻣ‪‬ﺴﺘﺎﻥ‬ ‫ﺍﻟﻜﺎﺑﻠﻲ ﺍﶈﺘﺮﻡ‬

‫ﺻﺎﺣﺐ ﺯﺍﻭﻳﺔ ﺍﻟﺸﻴﺦ ﻧﻮﺭ ﺃﲪﺪ‬ ‫ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﻬﺎﺭﺍﻧﻮﺍﻟﻪ‬

‫ﺍﻟﺘﻔﺎﺕ ﺃﲪﺪ ﺷﺎﻩ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ‬ ‫ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﺭﺩﻭﱃ‬

‫ﳏﻤﺪ ﻗﺎﺳﻢ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ ﺯﺍﻭﻳﺔ ﺍﻟﺸﺎﻩ ﻣﻌﲔ ﺍﻟﺪﻳﻦ ﺷﺎﻩ‬ ‫ﺧﺎﻣﻮﺵ‪ ،‬ﻣﻦ ﺣﻴﺪﺭ ﺁﺑﺎﺩ ﺩﻛﻦ‬

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‫ﳏﻤﺪ ﺣﺴﲔ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ ﺯﺍﻭﻳﺔ‬ ‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﺍﻟﻐﻨﻐﻮﻫﻲ‬

‫ﺻﺎﺣﺐ ﺍﻟﺰﺍﻭﻳﺔ‪ :‬ﺍﻭﺗﺸﻪ ﺷﺎﻩ ﺟﻼﻝ‬ ‫ﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺍﻟﺒﺨﺎﺭﻱ‬

‫ﻇﻬﻮﺭ ﺍﳊﺴﲔ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ‬ ‫ﺯﺍﻭﻳﺔ‪ ،‬ﺑﻄﺎﻟﺔ‪ /‬ﳏﺎﻓﻈﺔ ﻏﻮﺭﺩﺍﺳﺒﻮﺭ‬

‫ﺻﺎﺩﻕ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﺻﺎﺣﺐ‬ ‫ﺯﺍﻭﻳﺔ ﺭﺗﺮﺷﺘﺮ‪ /‬ﳏﺎﻓﻈﺔ ﻏﻮﺭﺩﺍﺳﺒﻮﺭ‬

‫ﺍﻟﺴﻴﺪ ﺻﻮﰲ ﺟﺎﻥ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺍﺩ‬ ‫ﺁﺑﺎﺩﻱ‪ ،‬ﺍﻟﺼﺎﺑﺮﻱ‪ /‬ﺍﻟﺘﺸﱵ‬

‫ﻣﻬﺮ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﺻﺎﺣﺐ ﺯﻭﺍﻳﺔ ﻏﻮﻟﺮﺓ‪/‬‬ ‫ﳏﺎﻓﻈﺔ ﺭﺍﻭﻟﺒﻨﺪﻱ‬

‫ﺍﳌﻮﻟﻮﻱ ﺍﻟﻘﺎﺿﻲ ﺳﻠﻄﺎﻥ ﳏﻤﻮﺩ‬ ‫ﺍﶈﺘﺮﻡ‪ ،‬ﺁﻱ ﺃﻋﻮﺍﻥ ﻭﺍﻟﻪ‪ /‬ﺑﻨﺠﺎﺏ‬

‫ﺣﻴﺪﺭ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﻼﻟﺒﻮﺭ‪/‬‬ ‫ﻛﻨﻜﻴﺎﻥ ﻭﺍﻟﻪ‬

‫ـﺎﻩ‬ ‫ـﻞ ﺷـ‬ ‫ﺗﻮﻛـ‬ ‫ﺍﶈﺘﺮﻡ ﻣﻦ ﺍﻧﺒﺎﻟﻪ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒـﺪ ﺍﷲ‬ ‫ﺍﶈﺘﺮﻡ‪ ،‬ﺗﻠﻮﻧﺪﻱ ﻭﺍﻟﻪ‬

‫ﳏﻤﺪ ﺃﻣﲔ ﺍﶈﺘﺮﻡ‪ ،‬ﺍﻟﺘـﺸﻜﻮﺗﺮﻱ‪/‬‬ ‫ﻣﻨﻄﻘﺔ ﻏﻮﺟﺮﺍﺕ‪ /‬ﺑﻨﺠﺎﺏ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﶈﺘﺮﻡ‪ -‬ﺧﻠﻴﻔﺔ ﺍﻟﻘﺎﺿﻲ ﺇﲰﺎﻋﻴﻞ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺣﻮﻡ ﻣﻦ ﺑﻨﻐﻠﻮﺭ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻭﱄ ﺍﻟﻨﱯ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ‬ ‫ﻧﻘﺸﺒﻨﺪ‪ /‬ﺭﺍﻣﺒﻮﺭ‪ /‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﺳﺔ‬ ‫ﻣﲑ ﺇﻣﺪﺍﺩ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ‬ ‫ﺯﺍﻭﻳﺔ ﺷﺎﻩ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻣﻦ ﻧﻘﺸﺒﻨﺪ‬

‫ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ -‬ﺧﻠﻒ ﺍﳊﺎﺝ‬ ‫ﳒﻢ ﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ -‬ﺍﻟﺘﺸﱵ‪ /‬ﺟﻮﻫﺪ‬ ‫ﺑﻮﺭ‬ ‫ﻣﲑﺯﺍ ﺑﺎﺩﻝ ﺷﺎﻩ‬ ‫ﺍﶈﺘﺮﻡ‪ ،‬ﺍﻟﺒﺪﺍﻳﻮﱐ‬

‫ﺍﳊﺎﺝ ﻭﺍﺭﺙ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ‬ ‫ﺩﻳﻮﺍ‪ /‬ﳏﺎﻓﻈﺔ ﻟﻜﻬﻨﺌﻮ‬ ‫ﺍﻟﺴﻴﺪ ﺣﺴﲔ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﺍﳌﻮﺩﻭﺩﻱ‬ ‫ﻣﻦ ﺩﳍﻲ‬ ‫ﻗﻄﺐ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﺩﻳﻮﺟﺮﻩ‬ ‫ﻣﻦ ﻣﻨﻄﻘﺔ ﺍﻭﺩﻱ ﺑﻮﺭ ﻣﻴﻮﺍﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﶈﺘﺮﻡ‪ -‬ﺧﻠﻒ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺷﺎﻩ‬ ‫ﺍﶈﺘﺮﻡ‪ -‬ﻣﻦ ﻟﻜﻬﻨﺌﻮ ﻓﺮﳒﻲ ﳏﻞ‬

‫ﻋﻠﻲ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﺸﻮﺷﻪ‪/‬‬

‫ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺻﻮﰲ؛ ﳏﺎﻣﻲ‬

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‫ﳏﺎﻓﻈﺔ ﻓﻘﲑ ﺁﺑﺎﺩ‬

‫ﳉﻨﺔ ﲪﺎﻳﺔ ﺍﻹﺳﻼﻡ ﺑﻼﻫﻮﺭ‬

‫ﺍﳊﺎﻓﻆ ﺻﺎﺑﺮ ﻋﻠﻲ ﺍﶈﺘﺮﻡ‪ ،‬ﺭﺍﻣﺒﻮﺭ‪/‬‬ ‫ﳏﺎﻓﻈﺔ ﺳﻬﺎﺭﻧﺒﻮﺭ‬

‫ﺃﻣﲑ ﺣﺴﻦ ﺍﶈﺘﺮﻡ‪ -‬ﺧﻠﻒ ﺑﲑ ﻋﺒﺪ ﺍﷲ‬ ‫ﺍﶈﺘﺮﻡ ﻣﻦ ﺩﳍﻲ‬

‫ﻣﻨﻮﺭ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﻓﺎﺿﻠﺒﻮﺭ‪/‬‬ ‫ﳏﺎﻓﻈﺔ ﻏﻮﺭﻏﺎﻭﺍﻥ ﺍﻟﻘﺮﻳﺒﺔ ﻣﻦ ﺩﳍﻲ‬

‫ﳏﻤﺪ ﻣﻌﺼﻮﻡ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﺣﻔﻴﺪ ﺷﺎﻩ‬ ‫ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺭﺍﻣﺒﻮﺭ‪ /‬ﺩﺍﺭ‬ ‫ﺍﻟﺮﻳﺎﺳﺔ‬

‫ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ‬ ‫ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﻠﻮﺍﺭﻱ‪ /‬ﳏﺎﻓﻈﺔ ﺑﺘﻨﻪ‬

‫ﺷﺎﻩ ﺃﺷﺮﻑ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ ﺍﻟﺰﺍﻭﻳﺔ‪،‬‬ ‫‪‬ﻠﻮﺍﺭﻱ‪ /‬ﳏﺎﻓﻈﺔ ﺑﺘﻨﻪ‬

‫ﻣﻈﻬﺮ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ‬ ‫ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﻟﻮﺍﺩﺍ‪ /‬ﳏﺎﻓﻈﺔ ﺑﺘﻨﻪ‬

‫ﻟﻄﺎﻓﺖ ﺣﺴﲔ ﺷﺎﻩ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ‬ ‫ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﻟﻮﺍﺩﺍ‬

‫ﻧﺜﺎﺭ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪،‬‬ ‫ﺍﻟﻮﺭ‪ /‬ﺩﺍﺭ ﺍﻟﺮﻳﺎﺳﺔ‬

‫ﻭﺯﻳﺮ ﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﳐﺪﻭﻡ‬ ‫ﺻﺎﺣﺐ‪ /‬ﺍﻟﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﺳﻼﻡ ﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪،‬‬ ‫ﻣﻬﻢ‪ /‬ﳏﺎﻓﻈﺔ ﺭﻫﺘﻚ‬

‫ﻏﻼﻡ ﺣﺴﲔ ﺧﺎﻥ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﺎﻧﻮﻱ‪/‬‬ ‫ﳏﺎﻓﻈﺔ ﺣﺼﺎﺭ‬

‫ﺍﻟﺴﻴﺪ ﺃﺻﻐﺮ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﻧﻴﺎﺯﻱ‬ ‫ﻣﻦ ﺃﻛﱪ ﺁﺑﺎﺩ‬

‫ﻭﺍﺟﺪ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﻓﲑﻭﺯ ﺁﺑﺎﺩ‪/‬‬ ‫ﳏﺎﻓﻈﺔ ﺃﻛﱪ ﺁﺑﺎﺩ‬

‫ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﻫﺮﺩﻭﺋﻲ‪/‬‬ ‫ﳏﺎﻓﻈﺔ ﻟﻜﻬﻨﺆ‬

‫ﻣﻘﺼﻮﺩ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ‬ ‫ﺷﺎﻫﺠﻬﺎﻧﺒﻮﺭ‬

‫ﺍﳌﻮﻟﻮﻱ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺗﺸﱵ ﺻﺎﺑﺮﻱ‪/‬‬ ‫ﺟﻬﺠﺮ‬

‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻛﺎﻣﻞ ﺷﺎﻩ‪ ،‬ﺃﻋﻈﻢ ﺟﺮﻩ‬

‫ﳏﻤﻮﺩ ﺷﺎﻩ ﺍﶈﺘﺮﻡ؛ ﺻﺎﺣﺐ ﺍﻟﺰﺍﻭﻳﺔ‪ ،‬ﺎﺭ‬

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‫ﺗﺮﺳﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﲨﻴﻊ ﻫﺆﻻﺀ ﺍﻟﺴﺎﺩﺓ ﻣﻐﻠﹼﻔﺔﹰ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﺴﺘﻠﻤﻬﺎ ﺃﺣﺪﻫﻢ‬ ‫ﺑﺎﳌﺼﺎﺩﻓﺔ ﻓﻠﻴﺨﱪﻧﺎ ﻟﻜﻲ ﻧﺘﻤﻜﻦ ﻣﻦ ﺇﺭﺳﺎﳍﺎ ﻟﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﻋﱪ ﺍﻟﱪﻳﺪ ﺍﳌﺴﺠﻞ‪.‬‬ ‫ﺍﻟﺮﺍﻗﻢ ﻣﺮﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬

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‫‪l‬‬ ‫‪Ž ìnŽ ؽa‬‬

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‫‪@ @…ýjÛa@êˆç@ƒ‬‬ ‫ ‪@ íb’ßë@†č äž‬‬ ‫‪č a@õč bàÜÇ@µg‬‬ ‫‪@ @òîßý ⁄a@…ýjÛa@åßč @bç Ëë‬‬ ‫ﷲ ﺍﻟﺮﲪ ِﻦ ﺍﻟﺮ ِﺣ‪‬ﻴ ِﻢ‬ ‫ﺴ ِﻢ ﺍ ِ‬ ‫ِﺑ ‪‬‬ ‫ﷲ ﺍﻟﺬﻱ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﻠﻴﻨﺎ ﺑﺈﺭﺳﺎﻝ ﺍﻟ ‪‬ﺮﺳﻞ ﻭﺍﻟ ﹸﻜﺘﺐ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﻌﻞ ﺍﻷﻧﺒﻴﺎ َﺀ ِﻟﺨ‪‬ﻴﺎﻡ‬ ‫ﺍﳊﻤ ‪‬ﺪ ِ‬ ‫ﺴﺒﺐ‪.‬‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻛﺎﻟ ﹸﻄﻨ‪‬ﺐ‪ ،‬ﻭﹶﻗ ﱠﻔﻰ ﻋﻠﻰ ﺁﺛﺎﺭﻫﻢ ﺑﺎﻷﻭﻟﻴﺎﺀ ﻟﻴﻜﻮﻧﻮﺍ ﻛﺎﻷﻭﺗﺎﺩ ﻟﻠ ‪‬‬ ‫ﺴﻼﻡ ﻋﻠﻰ ﺧﲑ ﺍﻟﺮ ‪‬ﺳﻞ ﻭﳔﺒﺔ ﺍﻟﻨﺨﺐ‪ ،‬ﳏ ‪‬ﻤﺪ ﺧﺎ‪‬ﺗﻢ ﺍﻟﻨﺒ‪‬ﻴﲔ ﻭﺷﻔﻴﻊ‬ ‫ﺼﻼﺓ ﻭﺍﻟ ‪‬‬ ‫ﻭﺍﻟ ‪‬‬ ‫ﺤﺎِﺑ ِﻪ ﺍﻟﺬﻳﻦ‬ ‫ﺍﳌﺬﻧﺒﲔ‪ ،‬ﻭﺃﻓﻀﻞ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ ﺍﳌﻄﻬ‪‬ﺮﻳﻦ‪ ،‬ﻭﹶﺃﺻ ‪‬‬ ‫‪‬ﻫﻢ ﺁﻳﺎﺕ ﺍﳊ ‪‬ﻖ ﻭ ‪‬ﺣﺠ‪‬ﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻋﺒ ٍﺪ ﻣﻦ ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ‪.‬‬ ‫ﺏ ﻛﺘﺒ‪‬ﺘﻪ ﺇﱃ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻜﺮﺍﻣﺔ‪،‬‬ ‫ﺃﻣ‪‬ﺎ ﺑﻌﺪ ﻓﻬﺬﺍ ﻣﻜﺘﻮ ‪‬‬ ‫ﻭﻫﺬﹼ‪‬ﻢ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻜﺎﻣﻞ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﺘﺎﻣ‪‬ﺔ‪ ،‬ﻭ ﹶﻛﺸ‪‬ﻒ ﻋﻠﻴﻬﻢ ‪‬ﺳ‪‬ﺒ ﹶﻞ ﺍﻻﺻﻄﻔﺎﺀ ﻭﺍﻟﻘﹸﺮﺑﺔ‪،‬‬ ‫ﻕ ﺍﻻﻧﻜﺴﺎﺭ ﻭﺍﻟﻐ‪‬ﺮﺑﺔ‪ِ ،‬ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ ﺍﻟﺮﺍﺳﺨﲔ ﺍﳌﺘ ‪‬ﻮﻏﹼﻠﲔ‪،‬‬ ‫ﺐ ﺇﻟﻴﻬﻢ ﻃﹸﺮ ‪‬‬ ‫ﻭ ‪‬ﺣ‪‬ﺒ ‪‬‬ ‫ﻆ ﻻﻫﻮﺗﻪ‪،‬‬ ‫ﻭﺍﻟﻔﻘﺮﺍﺀ ﺍﳌﻨﻘﻄﻌﲔ ﺍﳌﺘﺒ‪‬ﺘﻠﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺟ ﹶﺬ‪‬ﻢ ﺍﷲ ﺇﱃ ﻣﻠﻜﻮﺗﻪ‪ ،‬ﻭﺃﺫﺍﻗﻬﻢ ﺣ ﱠ‬ ‫ﻭﺭﺯﻗﻬﻢ ﺧﺸﻴﺔ ﻋﻈﻤﺘﻪ‪ ،‬ﻭﺳﻘﺎﻫﻢ ﻛﺄﺱ ﳏﺒ‪‬ﺘﻪ‪ ،‬ﻓﻼ ﺗﺮ ‪‬ﻫﻘﻬﻢ ﺫﻟﹼﺔ ﺍﻟ ‪‬ﺰﻟﹼﺔ‪ ،‬ﻭﻻ ﻧﻜﺎﻝ‬ ‫ﺼﻴﺔ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺍﶈﻔﻮﻇﲔ‪.‬‬ ‫ﺍ ﹶﳌﻌ ِ‬ ‫ﻭﺇﳕﺎ ﳔﺎﻃﺒﻬﻢ ﳉﻼﻟﺔ ﺷﺄ‪‬ﻢ‪ ،‬ﻭﺻﻔﺎﺀ ﻭﺟﺪﺍ‪‬ﻢ‪ ،‬ﻭ ‪‬ﺳﻌﺔ ﻇﺮﻭﻓﻬﻢ‪ ،‬ﻭﺣﻼﻭﺓ‬ ‫ﻗﻄﻮﻓﻬﻢ‪ ،‬ﻟﻌﻠﹼﻬﻢ ﻳ‪‬ﺆ‪‬ﻳﺪﻭﻥ ﻣﻦ ﺍﷲ ﻭﻳ‪‬ﻠﻬ‪‬ﻤﻮﻥ‪ ،‬ﻭﻟﻌﻠﹼﻬﻢ ﻳﻔﻘﻬﻮﻥ ﻣﺎ ﻻ ﹶﻓ ِﻘ ‪‬ﻪ ﺍﻵﺧﺮﻭﻥ‪،‬‬ ‫‪ 18‬ﻣﻦ ﻫﻨﺎ ﺇﱃ ﻣﺎ ﻗﺒﻞ ﻋﻨﻮﺍﻥ "ﺿﻤﻴﻤﺔ ﻛﺘﻴﺐ ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ" ﻧﺺ‪ ‬ﻛﺘﺒﻪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﺻﻼ ﻭﻧ‪‬ﺸﺮ ﺑﺎﺳﻢ "ﻣﻜﺘﻮﺏ ﺃﲪﺪ"‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻭﻳﻌﻠﻤﻮﻥ ﻣﺎ ﱂ ﻳﻌﻠﻤﻪ ﺍﶈﺠﻮﺑﻮﻥ‪ .‬ﻭﻟﻌﻠﻬﻢ ﻳﺘﺪﺑ‪‬ﺮﻭﻥ ﺑﺎﻟﻔﺮﺍﺳﺔ ﺍﻹﳝﺎﻧﻴﺔ‪ ،‬ﻭﻳﺘﻔﻜﺮﻭﻥ‬ ‫ﺠﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ‬ ‫ﺑﺎﻟﺘﻘﺎﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻭﻳﻘﻮﻣﻮﻥ ﷲ ﺷﺎﻫﺪﻳﻦ‪ ،‬ﻟﻴﻜﻮﻧﻮﺍ ﺣ ‪‬‬ ‫ﻀ ‪‬ﻤﺤ ﹼﻞ ﻛﻞ ﻗﻮ ٍﻝ ﻳ‪‬ﻘﺎﻝ ﻣﻦ ﺑﻌﺪ‬ ‫ﺍﳌﻌﺘﺪﻳﻦ‪ ،‬ﻭﻟﻴﻨﻘﻄﻊ ﻣﻌﺎﺫﻳﺮ ﺍﳌﻌﺘﺬﺭﻳﻦ ﺍﻷﻓﹼﺎﻛﲔ‪ ،‬ﻭﻟ‪‬ﻴ ‪‬‬ ‫ﻣﻮﰐ‪ ،‬ﻭﻟﺘﺴﺘﺒﲔ ﺳﺒﻴﻞ ﺍ‪‬ﺮﻣﲔ‪ .‬ﻭﺇﻧ‪‬ﺎ ﻧﺪﻋﻮ ﺍﷲ ﺃﻥ ﻳﺆﻳ‪‬ﺪﻫﻢ ﻭﻳﻠﻬﻤﻬﻢ ﻭﳛﻔﻈﻬﻢ‬ ‫ﻭﻳﻌﺼﻤﻬﻢ ﻭﻳﻌﻄﻴﻬﻢ ﺣﻆ ﺍﻟﺼﺎﳊﲔ‪.‬‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﻘﺼﺪ ﺃﻥ ﻳﺘﺒﻴ‪‬ﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﺟﺌﻨﺎ ﺑﻪ ﻟﻜ ﹼﻞ ﺗﻘ ‪‬ﻲ ﻭﺳﻌﻴﺪ ﻣﻦ ﻗﺮﻳﺐ‬ ‫ﻭﺑﻌﻴﺪ‪ ،‬ﺃﹸﻟﻘ ‪‬ﻲ ﰲ ﺭﻭﻋﻲ ﺃﻥ ﺃﻛﺘﺐ ﻫﺬﺍ ﺍﳌﻜﺘﻮﺏ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﺗﺮﲨﻪ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ‪،١٩‬‬ ‫ﻭﹶﺃﺭ ‪‬ﻋﻰ ﺍﻟﻨﻮﺍﻇ ‪‬ﺮ ﰲ ﺍﻟﻨﻮﺍﺿﺮ ﺍﻷﺻﻠﻴﺔ‪ ،‬ﻭﹸﺃﻭ ‪‬ﺳﻊ ﺍﻟﺘﺒﻠﻴﻎ ﺑﺎﻷﻟﺴﻦ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻟﻴﻜﻮﻥ‬ ‫ﺑﻼﻏﺎ ﺗﺎﻣ‪‬ﺎ ﻟﻠﻄﺎﻟﺒﲔ‪.‬‬ ‫ﻓﺎﻋﻠﻤﻮﺍ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﲨﻮﻉ ﺃﻭﱄ ﺍﻷﺑﺼﺎﺭ ﻭﺍﻷﻓﻬﺎﻡ‪ ،‬ﺃﻥ ﺍﷲ ﻗﺪ ﺑﻌﺜﲏ‬ ‫ﺺ ﻋﺒﺪ‪‬ﺍ ﳌﺼﺎﱀ ﺍﻟﻌﺎﻣ‪‬ﺔ‪ ،‬ﻭﺃﻋﻄﺎﱐ ﻋﻠﻮﻣ‪‬ﺎ‬ ‫ﳎ ‪‬ﺪﺩ‪‬ﺍ ﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﺍﺧﺘ ‪‬‬ ‫ﺠﺔ‬ ‫ﻭﻣﻌﺎﺭﻑ ﲡﺐ ﻹﺻﻼﺡ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ‪ ،‬ﻭﻭﻫﺐ ﱄ ﻣﻦ ﻟﺪﻧﻪ ﻋﻠﻤ‪‬ﺎ ﺣﻴ‪‬ﺎ ﻹﲤﺎﻡ ﺍﳊ ‪‬‬ ‫ﺠﺮﺓ‪ ،‬ﻭﺃﻋﻄﺎﱐ ﲦﺮ‪‬ﺍ ﹶﻏﻀ‪‬ﺎ ﻃﺮﻳ‪‬ﺎ ﻟﺘﻐﺬﻳﺔ ِﺟﻴﺎﻉ ﺍ ِﳌﻠﹼﺔ‪ ،‬ﻭﻛﺄﺳ‪‬ﺎ ﺩﻫﺎﻗﹰﺎ‬ ‫ﻋﻠﻰ ﺍﻟ ﹶﻜ ﹶﻔﺮﺓ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﺐ‬ ‫ﻟﻌﻄﺎﺷﻰ ﺍﳍﺪﺍﻳﺔ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺟﻌﻠﲏ ﺇﻣﺎﻣ‪‬ﺎ ﻟﻜﻞ ﻣﻦ ﻳﺮﻳﺪ ﺻﻼﺡ ﻧﻔﺴﻪ‪ ،‬ﻭﳛ ‪‬‬ ‫ﺭﺿﺎﺀ ﺭﺑ‪‬ﻪ‪ ،‬ﻭﺟﻌﻠﲏ ﻣﻦ ﺍﳌﻜﱠﻠﻤﲔ ﺍﳌﻠ ‪‬ﻬﻤﲔ‪ .‬ﻭﺃﻛﻤ ﹶﻞ ﻋﻠ ‪‬ﻲ ﻧﻌﻤﻪ ﻭﺃ ﹼﰎ ﺗﻔﻀ‪‬ﻠﻪ ﻭﲰ‪‬ﺎﱐ‬ ‫ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﺑﺎﻟﻔﻀﻞ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﻗﺪ‪‬ﺭ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﺗﺸﺎ‪‬ﺑ ‪‬ﻪ ﺍﻟﻔﻄﺮﺓ ﻛﺎﳉﻮﻫ ‪‬ﺮﻳﻦ ﻣﻦ‬ ‫ﺍﳌﺎﺩ‪‬ﺓ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻭﻫﺐ ﱄ ﻋﻠﻮﻣ‪‬ﺎ ﻣﻘﺪ‪‬ﺳﺔ ﻧﻘﻴ‪‬ﺔ‪ ،‬ﻭﻣﻌﺎﺭﻑ ﺻﺎﻓﻴﺔ ﺟﻠﻴ‪‬ﺔ‪ ،‬ﻭﻋﻠﹼﻤﲏ ﻣﺎ‬ ‫ﺐ ﰲ ﻗﻠﱯ ﻣﺎ ﱂ ﻳ‪‬ﺤﻴﻄﻮﺍ ‪‬ﺎ ﻋﻠﻤ‪‬ﺎ‪ ،‬ﻭﻧﻮﺭ‪‬ﺍ ﱂ‬ ‫ﱂ ﻳ ‪‬ﻌﻠﻢ ﻏﲑﻱ ﻣﻦ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ .‬ﻭﺻ ‪‬‬ ‫ﺴﻪ ﺃﺣ ‪‬ﺪ ﻣﻨﻬﻢ ﻭﺟﻌﻠﲏ ﻣﻦ ﺍﳌﻨﻌ‪‬ﻤﲔ‪.‬‬ ‫ﳝ‪‬‬ ‫ﺡ ﺍﻟﺬﻱ ﻻ‬ ‫ﻭ ِﻣﻦ ﺃﺟ ﱢﻞ ﺁﻻﺋﻪ ﺃﻧﻪ ﺍﺳﺘﻮﺩﻋﲏ ﺳ ‪‬ﺮﻩ ﺍﻟﺬﻱ ‪‬ﻳﻜﺸﻒ ﻟﻸﻭﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺮﻭ ‪‬‬ ‫ﻳ‪‬ﻨ ﹶﻔﺦ ﺇﻻ ﰲ ﺃﻫﻞ ﺍﻻﺻﻄﻔﺎﺀ‪ ،‬ﻭﺃﻋﻄﺎﱐ ﻛﻞ ﻣﺎ ﻳ‪‬ﻌﻄﹶﻰ ﻷﻫﻞ ﺍﳌﻮﺍﻻﺓ ﻭﺍﻟﻮﻻﺀ‪،‬‬ ‫ﻭﺻﺎﻓﺎﱐ ﻭﻭﺍﻓﺎﱐ‪ ،‬ﻭﺷﺮﺡ ﺻﺪﺭﻱ ﻭﺃﰎ ﺑﺪﺭﻱ‪ ،‬ﻭﺃﺧﱪﱐ ﺑﺄﻛﺜﺮ ﻣﺎ ﻫﻮ ﻣ‪‬ﺰ ِﻣ ‪‬ﻊ ﻋﻠﻴﻪ‬ ‫‪ 19‬ﺣﺬﻓﻨﺎ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻟﻌﺪﻡ ﺣﺎﺟﺔ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻌﺮﰊ ﺇﻟﻴﻬﺎ‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﰲ ﺳﺎﺑﻖ ﻋﻠﻤﻪ‪ ،‬ﻭﺻﺒ‪‬ﻐﲏ ﺑﺼﺒﻐﺔ ‪‬ﺣﺒ‪‬ﻪ‪ ،‬ﻭﻫﺪﺍﱐ ﻃﺮﻕ ﺇﺳﻼﻣﻪ ﻭ ِﺳﻠﻤﻪ‪ ،‬ﻭﺃﺧﺮﺟﲏ‬ ‫ﻣﻦ ﺍﶈﺠﻮﺑﲔ‪.‬‬ ‫ﻭﻣﻦ ﺁﻻﺋﻪ ﺃﻧﻪ ﻭﻓﹼﻘﲏ ﻟﻔﻌﻞ ﺍﳋﲑﺍﺕ‪ ،‬ﻭﻫﺪﺍﱐ ﺇﱃ ﺍﻟﺼﺎﳊﺎﺕ ﺍﻟﻄﻴﺒﺎﺕ‪ ،‬ﻭﺃﺟﺮﻯ‬ ‫ﻟﻄﺎﺋﻒ ﻗﻠﱯ ﻓﺄﺣﺴﻦ ﺇﺟﺮﺍﺀﻫﺎ‪ ،‬ﻭﺯﻛﹼﻰ ﻳﻨﺎﺑﻴﻌﻬﺎ ﻭﻣﺎﺀﻫﺎ‪ ،‬ﻭﺃ ﹼﰎ ﻧﻮﺭﻫﺎ ﻭﺻﻔﺎﺀﻫﺎ‪،‬‬ ‫ﻭﻃﻬ‪‬ﺮ ﳎﺮﺍﻫﺎ ﻭِﻓﻨﺎﺀﻫﺎ‪ ،‬ﻭﺑﺪ‪‬ﻝ ﺃﺭﺿﻲ ﻏﲑ ﺍﻷﺭﺽ ﻭﺟﻌﻠﲏ ﻣﻦ ﺍﳌﻄ ‪‬ﻬﺮﻳﻦ‪.‬‬ ‫ﺐ ﻭﺟﻬﻪ ‪‬ﺣﺒ‪‬ﺎ ‪‬ﺟﻤ‪‬ﺎ‪ ،‬ﻭﺻﺪﻗﹰﺎ ﺃﻛﻤﻞ ﻭﺃ ﱠﰎ‪ ،‬ﻭﺳﺄﻟﺘﻪ‬ ‫ﻭﻣﻦ ﺁﻻﺋﻪ ﺃﻧﻪ ﻭﻫﺐ ﱄ ‪‬ﺣ ‪‬‬ ‫ﺃﻥ ﻳﻬﺐ ﱄ ‪‬ﺣﺒ‪‬ﺎ ﻻ ﻳﺰﻳﺪ ﻋﻠﻴﻪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺑﻌﺪﻱ‪ ،‬ﻓﺄﻋﻠ ‪‬ﻢ ﻣﻨﻪ ﺃﻧﻪ ﺍﺳﺘﺠﺎﺏ ﺩﻋﻮﰐ‪،‬‬ ‫ﻭﺃﻋﻄﺎﱐ ﻣ‪‬ﻨﻴﱵ‪ ،‬ﻭﺃﺣﺎﻃﲏ ﻓﻀﻼ ﻭ ‪‬ﺭﲪ‪‬ﺎ‪ ،‬ﻓﺎﳊﻤﺪ ﷲ ﺃﺣﺴﻦ ﺍﶈﺴﻨﲔ‪ .‬ﺍﳊﻤﺪ ﷲ‬ ‫ﺖ ﻫﺬﺍ ﻣﻦ‬ ‫ﻂ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﻣﺎ ﻗﻠ ‪‬‬ ‫ﺍﻟﺬﻱ ﺃﺫﻫﺐ ﻋﲏ ﺍﳊﺰﻥ ﻭﺃﻋﻄﺎﱐ ﻣﺎ ﱂ ﻳ‪‬ﻌ ﹶ‬ ‫ﺖ ﻣﺎ ﻗﺎﻝ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺭﰊ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﱄ ﺃﻥ ﺃﺗﻜﺒ‪‬ﺮ ﻭﺃﺭﻓﻊ‬ ‫ﻋﻨﺪ ﻧﻔﺴﻲ ﺑﻞ ﻗﻠ ‪‬‬ ‫ﻧﻔﺴﻲ‪ ،‬ﺇﻥ ﺍﷲ ﻻ ﻳ‪‬ﺤﺐ ﺍﳌﺴﺘﻜﱪﻳﻦ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺇﳍﺎﻡ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻌﺰ‪‬ﺓ‪ ،‬ﻭﺃﺭﺍﺩ ﻣﻦ‬ ‫"ﺍﻟﻌﺎﳌﲔ" ﻣﺎ ﻫﻮ ﰲ ﺯﻣﺎﻧﻨﺎ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻷﺭﺿﲔ‪.‬‬ ‫ﻭﻣﻦ ﺁﻻﺋﻪ ﺃﻧﻪ ﻋﻠﹼﻤﲏ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺭﺯﻗﲏ ﻣﻨﻪ ﻣﻌﺎﺭﻑ ﺗ‪‬ﺠﺎﻭﺯ ﺍﳊ ‪‬ﺪ ﻭﺍﳊﺴﺒﺎﻥ‪،‬‬ ‫ﻷﺫﻛﹼﺮ ﺍﻟﻐﺎﻓﻠﲔ ﺍﳌﻨﻬﻤﻜﲔ ﰲ ﳘﻮﻡ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺪﻧﻴ‪‬ﺔ‪ ،‬ﻭﺃﹸﻧﺬِﺭ ﻗﻮﻣ‪‬ﺎ ﻣﺎ ﺃﹸﻧﺬ ‪‬ﺭ ﺁﺑﺎﺅﻫﻢ ﰲ‬ ‫ﺠﺔ ﻋﻠﻰ ﺍ‪‬ﺮﻣﲔ‪.‬‬ ‫ﺍﻷﻳﺎﻡ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﻷﻗﻴﻢ ﺍﳊ ‪‬‬ ‫ﻭﻣﻦ ﺁﻻﺋﻪ ﺃﻧﻪ ﺧﺎﻃﺒﲏ ﻭﻗﺎﻝ‪" :‬ﺃﻧﺖ ﻭﺟﻴﻪ ﰲ ﺣﻀﺮﰐ‪ .‬ﺍﺧﺘﺮ‪‬ﺗﻚ ﻟﻨﻔﺴﻲ"‪.‬‬ ‫ﻭﻗﺎﻝ‪" :‬ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﻻ ﻳﻌﻠﻤﻪ ﺍﳋﻠﻖ"‪ .‬ﻭﻗﺎﻝ‪" :‬ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﺗﻮﺣﻴﺪﻱ‬ ‫ﻭﺗﻔﺮﻳﺪﻱ"‪ .‬ﻭﻗﺎﻝ‪" :‬ﻳﺎ ﺃﲪﺪﻱ‪ ،‬ﺃﻧﺖ ﻣﺮﺍﺩﻱ ﻭﻣﻌﻲ‪ .‬ﳛﻤﺪﻙ ﺍﷲ ِﻣﻦ ﻋﺮﺷﻪ"‪.‬‬ ‫ﷲﰲ‬ ‫ﻱﺍِ‬ ‫ﻭﻗﺎﻝ‪" :‬ﺃﻧﺖ ﻋﻴﺴﻰ ﺍﻟﺬﻱ ﻻ ﻳﻀﺎﻉ ﻭﻗﺘﻪ‪ .‬ﻛﻤﺜﻠﻚ ‪‬ﺩ ‪‬ﺭ ﻻ ﻳﻀﺎﻉ‪ .‬ﺟ ِﺮ ‪‬‬ ‫ﻚ‬ ‫ﺕ ﻭﺃﻧﺎ ﺃﻭﻝ ﺍﳌﺆﻣﻨﲔ"‪ .‬ﻭﻗﺎﻝ‪" :‬ﺍﺻ‪‬ﻨ ِﻊ ﺍﻟ ﹸﻔ ﹾﻠ ‪‬‬ ‫ﺣﻠﻞ ﺍﻷﻧﺒﻴﺎﺀ"‪ .‬ﻭﻗﺎﻝ‪" :‬ﹸﻗ ﹾﻞ ﺇﱐ ﹸﺃﻣﺮ ‪‬‬ ‫ﺑﺄﻋﻴﻨﻨﺎ ﻭﻭﺣﻴﻨﺎ‪ .‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻧﻚ ﺇﳕﺎ ﻳﺒﺎﻳﻌﻮﻥ ﺍﷲ‪ ،‬ﻳﺪ ﺍﷲ ﻓﻮﻕ ﺃﻳﺪﻳﻬﻢ"‪ .‬ﻭﻗﺎﻝ‪:‬‬ ‫"ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ"‪.‬‬ ‫ﻭﻣﻦ ﺁﻻﺋﻪ ﺃﻧﻪ ﳌﺎ ﺭﺃﻯ ﺍﻟﻘﺴﻴﺴﲔ ﻏﺎﻟﲔ ﰲ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺭﺃﻯ ﺃ‪‬ﻢ ﻋﹶﻠﻮﺍ ﰲ ﺍﻟﺒﻼﺩ‪،‬‬ ‫ﲔ"‪.‬‬ ‫ﲔ ﹶﺃ ِﻣ ‪‬‬ ‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﻟ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻣ ِﻜ ‪‬‬ ‫ﺃﺭﺳﻠﲏ ﻋﻨﺪ ﻃﻮﻓﺎﻥ ﻓﺘﻨﻬﻢ ﻭﺗﺮﺍ ﹸﻛ ِﻢ ‪‬ﺩ ‪‬ﺟﻨﻬﻢ‪ ،‬ﻭﻗﺎﻝ‪ِ" :‬ﺇ‪‬ﻧ ‪‬‬

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‫ﺖ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻌﺰ‪‬ﺓ ﻭ ‪‬ﻋﺘﺒﺔ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻋﻨﺪ ﺷﻴﻮﻉ ﺍﻟﻔﱳ ﻭﺍﻟﺒﺪﻋﺎﺕ‪ ،‬ﻭﻇﻬﻮﺭ‬ ‫ﻓﺠﺌ ‪‬‬ ‫ﺍﳌﻔﺎﺳﺪ ﻭﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﺿﻌﻒ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻗﺪ ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﷲ ﺍﻟﺮﺣﻴﻢ‪،‬‬ ‫ﻭ ‪‬ﺳﻨ‪‬ﺔ ﺍﳌﻮﱃ ﺍﻟﻜﺮﱘ‪ ،‬ﺃﻧﻪ ﻳﺒﻌﺚ ﳎ ‪‬ﺪﺩ‪‬ﺍ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻣﺎﺋﺔٍ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﺎ‬ ‫ﻕ ﻇﻠﻤﺔٍ‪ ،‬ﻭﻃﻮﻓﺎﻥ ﺿﻼﻟﺔٍ‪ ،‬ﺃﻟﻴﺲ ﺍﷲ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ؟ ﻭﺗﺮﻭﻥ ﺍﻟﻨﺎﺱ ﻛﻴﻒ‬ ‫ِﻃﺒﺎ ‪‬‬ ‫ﺴﻜﺎﺭﻯ‪ ،‬ﻭﺧﺮﺟﻮﺍ ﻣﻦ ﺩﻳﻦ‬ ‫ﺳﻘﻄﻮﺍ ﰲ ‪‬ﻫﻮ‪‬ﺓ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻛﻴﻒ ﲤﺎﻳﻠﻮﺍ ﻋﻠﻴﻬﻢ ﻛﺎﻟ ‪‬‬ ‫ﺍﷲ ﺍﳌﺘﲔ‪ .‬ﺃﲰﻌﺘﻢ ‪‬ﻣ ‪‬ﻦ ﺟﺎﺀﻛﻢ ﻣﻦ ﺩﻭﱐ ﻹﺻﻼﺡ ﻫﺬﻩ ﺍﻵﻓﺎﺕ‪ ،‬ﺃﻭ ﺗﻈﻨ‪‬ﻮﻥ ﺃﻧﻪ‬ ‫ﺴ ‪‬ﻲ ﻫﺬﻩ ﺍﻷﻣﺔ ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﺼﺪﻣﺎﺕ؟ ﻣﺎ ﻟﻜﻢ ﻻ ﺗﺘﻔﻜﺮﻭﻥ‪ ،‬ﻭﺗﻨﻈﺮﻭﻥ ﰒ ﻻ‬ ‫‪‬ﻧ ِ‬ ‫ﺗﻨﻈﺮﻭﻥ؟ ﺃﻭ ﻏﻠﺒﺖ ﻋﻠﻴﻜﻢ ﳘﻮﻡ ﺃﺧﺮﻯ ﻓﻼ ﺗﺘﻮﺟ‪‬ﻬﻮﻥ؟ ﻛﻼ‪ ..‬ﺇ ﹼﻥ ﺍﷲ ﻻ ﻳ‪‬ﺨﻠﻒ‬ ‫ﻭﻋﺪﻩ‪ ،‬ﻭﻻ ﻳ‪‬ﺨﺰﻱ ﻋﺒﺪﻩ‪ ،‬ﻓﺘﻔﻜﺮﻭﺍ ﺇﻥ ﻛﻨﺘﻢ ﻣﺘﻔﻜﹼﺮﻳﻦ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﻜﺮﺍﻡ‪ ..‬ﺇﻥ ﺍﻟﻔﱳ ﺍﺷﺘﺪ‪‬ﺕ‪ ،‬ﻭﺍﻷﺭﺽ ﻓﺴﺪﺕ‪ ،‬ﻭﺍﳌﻔﺎﺳﺪ ﻛﺜﺮﺕ‪ ،‬ﻭﻋﻼ‬ ‫ﰲ ﺍﻷﺭﺽ ﺣﺰﺏ ﺍﳌﺘﻨﺼ‪‬ﺮﻳﻦ‪ .‬ﻭﻗﻴﻞ ﳍﻢ ﻣﺮﺍﺭ‪‬ﺍ‪ ،‬ﻻ ﲡﻌﻠﻮﺍ ‪‬ﻣﻴﺘ‪‬ﺎ ﺇ ﹰﳍﺎ ﻏﻔﹼﺎﺭ‪‬ﺍ‪ ،‬ﻭﺍﺗ‪‬ﻘﻮﺍ ﺍﷲ‬ ‫ﺖ‬ ‫ﻣ‪‬ﺤﺎﺳﺒ‪‬ﺎ ﻗﻬ‪‬ﺎﺭ‪‬ﺍ‪ ،‬ﻓﻤﺎ ﺧﺎﻓﻮﺍ ﺍﷲ ﻭﺃﺻﺮ‪‬ﻭﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻣﺘﺸﺪ‪‬ﺩﻳﻦ‪ .‬ﻫﻨﺎﻟﻚ ﺍﻗﺘﻀ ‪‬‬ ‫ﺃﺣﺪ‪‬ﻳ‪‬ﺘﻪ‪ ،‬ﻭﻗﻀﺖ ﻏﲑﺗﻪ‪ ،‬ﺃﻥ ﻳﻜﺴﺮ ﺻﻠﻴ‪‬ﺒﻬﻢ‪ ،‬ﻭﻳ‪‬ﺒﻄﻞ ﺃﻛﺎﺫﻳﺒﻬﻢ‪ ،‬ﻭﻳﻮﻫﻦ ﻛﻴﺪ‬ ‫ﺍﳋﺎﺋﻨﲔ‪.‬‬ ‫ﻓﻜﹼﻠﻤﲏ ﻭﻧﺎﺩﺍﱐ ﻭﻗﺎﻝ‪" :‬ﺇﱐ ﻣﺮﺳﻠﻚ ﺇﱃ ﻗﻮﻡ ﻣﻔﺴﺪﻳﻦ‪ ،‬ﻭﺇﱐ ﺟﺎﻋﻠﻚ ﻟﻠﻨﺎﺱ‬ ‫ﺇﻣﺎﻣﺎ‪ ,‬ﻭﺇﱐ ﻣﺴﺘﺨﻠﻔﻚ ﺇﻛﺮﺍﻣﺎ‪ ،‬ﻛﻤﺎ ﺟﺮﺕ ‪‬ﺳ‪‬ﻨﱵ ﰲ ﺍﻷﻭﻟﲔ"‪ .‬ﻭﺧﺎﻃﺒﲏ ﻭﻗﺎﻝ‪:‬‬ ‫ﺖ ﻟﻴﺘ ‪‬ﻢ ﻣﺎ ﻭ ‪‬ﻋﺪ ﻣﻦ ﻗﺒ ﹸﻞ ﺭ‪‬ﺑﻚ ﺍﻷﻛﺮﻡ‪،‬‬ ‫"ﺇﻧﻚ ﺃﻧﺖ ﻣﲏ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‪ ،‬ﻭﹸﺃﺭﺳﻠ ‪‬‬ ‫ﺇﻥ ﻭﻋﺪﻩ ﻛﺎﻥ ﻣﻔﻌﻮﻻ ﻭﻫﻮ ﺃﺻﺪﻕ ﺍﻟﺼﺎﺩﻗﲔ"‪.‬‬ ‫ﻭﺃﺧﱪﱐ ﺃﻥ ﻋﻴﺴﻰ ﻧﱯ ﺍﷲ ﻗﺪ ﻣﺎﺕ‪ ،‬ﻭﺭﻓﻊ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻘﻲ ﺍﻷﻣﻮﺍﺕ‪،‬‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺮﺍﺟﻌﲔ‪ ،‬ﺑﻞ ﻗﻀﻰ ﺍﷲ ﻋﻠﻴﻪ ﺍﳌﻮﺕ ﻭﺃﻣﺴﻜﻪ‪ ،‬ﻭﻭﺍﻓﺎﻩ ﺍﻷﺟﻞ‬ ‫ﻭﺃﺩﺭﻛﻪ‪ ،‬ﻓﻤﺎ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﻨـﺰﻝ ﺇﻻ ﺑﺮﻭﺯﺍ ﻛﺎﻟﺴﺎﺑﻘﲔ‪ .‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ‪" :‬ﺇﻧﻚ‬ ‫ﺃﻧﺖ ﻫﻮ ﰲ ‪‬ﺣﻠﻞ ﺍﻟﱪﻭﺯ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻮﻋﺪ ﺍﳊﻖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻛﺎﻟﺴﺮ ﺍﳌﺮﻣﻮﺯ‪،‬‬ ‫ﻒ ﺃﻟﺴﻨ ﹶﺔ ﺍﳉﺎﻫﻠﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﺟﺮﺕ ﺳ‪‬ﻨﺔ ﺍﷲ ﰲ‬ ‫ﻉ ﲟﺎ ‪‬ﺗﺆ ‪‬ﻣﺮ ﻭﻻ ﹶﲣ ‪‬‬ ‫ﻓﺎﺻ ‪‬ﺪ ‪‬‬ ‫ﺍﳌﺘﻘﺪﻣﲔ"‪.‬‬

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‫ﺕ ﻋﻦ ﻫﺬﺍ ﻗﻮﻣﻲ‪ ،‬ﻗﺎﻣﺖ ﻋﻠﻤﺎﺅﻫﻢ ِﻟﹶﻠ ‪‬ﻌﲏ ﻭﹶﻟ ‪‬ﻮﻣﻲ‪ ،‬ﻭﻛ ﹼﻔﺮﻭﱐ ﻗﺒﻞ ﺃﻥ‬ ‫ﻓﻠﻤﺎ ﺃﺧﱪ ‪‬‬ ‫ﺤﻬﻢ‬ ‫ﳛﻴﻄﻮﺍ ﻗﻮﱄ‪ ،‬ﻭ‪‬ﻳ ِﺰﻧﻮﺍ ﺣﻮﱄ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺩ ‪‬ﺟﺎﻝ ﻭﻣﻦ ﺍﳌﺮﺗ ‪‬ﺪﻳﻦ‪ .‬ﻭﺳﹼﻠﻄﻮﺍ ﻋﻠ ‪‬ﻲ ﺃﻭﹶﻗ ‪‬‬ ‫ﺕ‪،‬‬ ‫ﻭﺃ ‪‬ﺩ ‪‬ﻣﻬﻢ‪ ،‬ﻭﺣ ‪‬ﺮﻗﻮﺍ ﻋﻠ ‪‬ﻲ ﺃ ‪‬ﺭ ‪‬ﻣﻬﻢ ﻛﺎﻟﺴﺒﺎﻉ ﻭﺍﻟﺘ‪‬ﻨﲔ‪ .‬ﻓ‪‬ﺘ ﹶﻜﱠﺄ ‪‬ﺩﱐ ﺷ ‪‬ﺮﻫﻢ ﻭﺗﻀﻮﺭ ‪‬‬ ‫ﻭﻏﻠﻮﺍ ﻭﺻﱪﺕ‪ ،‬ﻭﺍﺳﺘﺒﺎﺣﻮﺍ ﺃﻋﺮﺍﺿﻨﺎ ﻭﺩﻣﺎﺀﻧﺎ ﻭﻛﺎﻧﻮﺍ ﻓﻴﻪ ﻣﻦ ﺍﳌﻔ ِﺮﻃﲔ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺠﺮﺓ‪ ،‬ﻓﻼ ﻳﺴﱢﻠﻢ‬ ‫ﻛﺒﲑﻫﻢ ﺍﻟﺬﻱ ﺃﻓﱴ‪ ،‬ﻭﺃﻏﻮﻯ ﺍﻟﻨﺎﺱ ﻭﺃﻏﺮﻯ‪ :‬ﺇﻥ ﻫﺆﻻﺀ ﹶﻛ ﹶﻔﺮﺓ ﹶﻓ ‪‬‬ ‫ﻋﻠﻴﻬﻢ ﺃﺣﺪ‪ ،‬ﻭﻻ ﻳﺘﺒﻊ ﺟﻨﺎﺯ‪‬ﻢ‪ ،‬ﻭﻻ ‪‬ﻳﺪﹶﻓﻨﻮﺍ ﰲ ﻣﻘﺎﺑﺮ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫ﻓﻠﻤﺎ ﺭﺃﻳﺘﻬﻢ ﻛﺎﻟﻌﻤﲔ ﺍﶈﺠﻮﺑﲔ‪ ،‬ﻭﺭﺃﻳﺖ ﺃ‪‬ﻢ ﺟﺎﻭﺯﺍ ﺍﳊﺪ ﻭﺁﺫﻭﺍ ﺍﻟﺼﺎﺩﻗﲔ‪،‬‬ ‫ﺖ ﳍﻢ ﻛﺘﺒﺎ ﻣﻔﺤﻤﺔ ﻭﺭﺳﺎﺋﻞ ﻧﺎﻓﻌﺔ ﻟﻠﻄﺎﻟﺒﲔ‪ .‬ﻓﻤﺎ ﻛﺎﻥ ﳍﻢ ﺃﻥ ﻳﺴﺘﻔﻴﺪﻭﺍ ﺃﻭ‬ ‫ﺃﹼﻟﻔ ‪‬‬ ‫ﻳﻘﺒﻠﻮﻫﺎ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻣﺘﺪﺑﺮﻳﻦ‪ .‬ﻭﻗﺎﻣﻮﺍ ﻟﻠﺮﺩ ﻓﻠﻢ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺻﺎﻟﻮﺍ ﻟﻺﻫﺎﻧﺔ ﻓﺮ ‪‬ﺩﻫﺎ‬ ‫ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺠﻠﺴﻮﺍ ﻣﺘﻨﺪﻣﲔ‪ .‬ﻭﻋﺎﻧﺪﻭﺍ ﻛﻞ ﺍﻟﻌﻨﺎﺩ‪ ،‬ﻭﺃﻓﺴﺪﻭﺍ ﻛﻞ ﺍﻟﻔﺴﺎﺩ‪،‬‬ ‫ﻭﺣﺴﺒﻮﺍ ﺃ‪‬ﻢ ﻣﻦ ﺍﳌﺼﻠﺤﲔ‪ .‬ﻭﺇﻥ ﹸﻏﹸﻠ ‪‬ﻮﻫﻢ ﺍﻵﻥ ﻛﻤﺎ ﻛﺎﻥ‪ ،‬ﻭﻣﺎ ﳍﻢ ﻋﻨﺪﻱ ﺇﻻ‬ ‫ﺍﳌﺪﺍﺭﺍﺓ ﻭﺍﻹﺩﺭﺍﺀ‪ ،‬ﻭﺍﻟﺼﱪ ﻭﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺇﻧﺎ ﻧﺼﱪ ﺇﱃ ﺃﻥ ﳛﻜﻢ ﺍﷲ ﺑﻴﲏ ﻭﺑﻴﻨﻬﻢ ﻭﻫﻮ‬ ‫ﻚ ﺇﻻ ﻗﻠﻌ‪‬ﺘﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﺖ‬ ‫ﺧﲑ ﺍﳊﺎﻛﻤﲔ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﻋﺬﺭ ﺇﻻ ﻗﻄﻌ‪‬ﺘﻪ‪ ،‬ﻭﻣﺎ ﺷ ‪‬‬ ‫ﺩﻋﻮﰐ ﺇﻻ ﺑﻨﺼﻮﺹ ﺍﻵﺛﺎﺭ ﻭﻛﺘﺎﺏ ﻣﺒﲔ‪.‬‬ ‫ﻭﻟﻴﺴﻮﺍ ﺳﻮﺍ ًﺀ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﻤﻨﻬﻢ ﺍﻟﺬﻳﻦ ﳜﺎﻓﻮﻥ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﻻ‬ ‫‪‬ﻳ ﹾﻘ ﹸﻔﻮﻥ ﻣﺎ ﻟﻴﺲ ﳍﻢ ﺑﻪ ﻋﻠﻢ ﻭﳜﺸﻮﻥ ﻳﻮﻡ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻳﻔ ‪‬ﻮﺿﻮﻥ ﺍﻷﻣﺮ ﺇﱃ ﺍﷲ ﺫﻱ‬ ‫ﺍﳉﻼﻝ ﻭﺍﻟﻌﻼﺀ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻟﻨﺎ ﺃﻥ ﻧﺘﻜﻠﻢ ﰲ ﻫﺬﺍ ﻭﻣﺎ ﺃﻭﺗﻴﻨﺎ ﻋﻠﻢ ﻋﻮﺍﻗﺐ‬ ‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺇﻧﺎ ﳔﺎﻑ ﺃﻥ ﻧﻜﻮﻥ ﻣﻦ ﺍﻟﻈﺎﳌﲔ‪ .‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﺭ‪‬ﻢ ﻓﺴﻴﻬﺪﻳﻬﻢ‬ ‫ﺍﷲ‪ ،‬ﺇﻧﻪ ﻻ ﻳﻀﻴﻊ ﺍﳋﺎﺷﻌﲔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺬﻳﻦ ﻻ ﳜﺸﻮﻥ ﺍﷲ ﻭﻻ ﻳﺘﺮﻛﻮﻥ ﺳﺒﻞ ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭ‪‬ﻳﺨِﻠﺪﻭﻥ ﺇﱃ ﺧﺒﻴﺜﺎﺕ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺗﺒﺎﱄ ﻗﻠﻮ‪‬ﻢ ﻋﺎﹶﻟ ‪‬ﻢ ﺍﻟﻘﺪﺱ ﻭﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﻻ ﻳﺮﻭﻥ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ ﻣﻦ‬ ‫ﳘﻬﻢ‪،‬‬ ‫ﻛﻠﻤﺎﺕ ﺍﻟﻜﱪ ﻭﺍﳋﻴﻼﺀ‪ ،‬ﻭﻻ ﻳﻌﻴﺸﻮﻥ ﻋﻴﺸﺔ ﺍﻷﺗﻘﻴﺎﺀ‪ ،‬ﻭﳚﻌﻠﻮﻥ ﺍﻟﺪﻧﻴﺎ ﺃﻛﱪ ﱢ‬ ‫ﻭﺍﻟﺒﺨﻞ ﺃﻋﻈﻢ ﻣﻘﺎﺻﺪﻫﻢ‪ ،‬ﻭﳝﺸﻮﻥ ﰲ ﺍﻷﺭﺽ ﻣﺸﻲ ﺍﳌﺮﺡ ﻭﺍﻻﻋﺘﺪﺍﺀ‪ ،‬ﻓﺄﻭﻟﺌﻚ‬ ‫ﺍﻟﺬﻳﻦ ﻧﺴﻮﺍ ﺃﻳﺎﻡ ﺍﷲ ﻭﻣﻮﺍﻋﻴﺪﻩ ﻭﻳﺌﺴﻮﺍ ﻣﻦ ﻳﻮﻡ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻭﺍﺧﺘﺎﺭﻭﺍ ﺳﺒﻴﻞ‬

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‫ﺍﳌﻔﺴﺪﻳﻦ‪ .‬ﻻ ﻳﺰ ‪‬ﻫﺪﻭﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﳝﻮﺗﻮﻥ ﻟﻠﻔﺎﻧﻴﺎﺕ‪ ،‬ﻭﻻ ﻳﺘﺤﹼﻠﻮﻥ ‪‬ﲝِﻠ ‪‬ﻲ ﺍﻟﻌ ﹼﻔﺔ‬ ‫ﳊﺼﺎﺓ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻮﻥ ﺍﻷﻣﻮﺭ ﺑﺎﻟﻘﻠﺐ ﺍﳌﺰﺅﻭﺩ‪،‬‬ ‫ﻭﺍﻟﺘﻘﺎﺓ‪ ،‬ﻭﺣﺴ ِﻦ ﺍﳋﻠﻖ ﻭﺭﺯﺍﻧﺔ ﺍ ﹶ‬ ‫ﻭﳚﺘﺮﺋﻮﻥ ﻋﻠﻰ ﳏﺎﺭﻡ ﺍﷲ ﻭﺍﳊﺪﻭﺩ‪ ،‬ﻓﻠﻤﺎ ﺯﺍﻏﻮﺍ ﺃﺯﺍﻍ ﺍﷲ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﺧﺘﻢ ﻋﻠﻰ‬ ‫ﺁﺫﺍ‪‬ﻢ‪ ،‬ﻓﺼﺎﺭﻭﺍ ﻣﻦ ﺍﶈﺮﻭﻣﲔ‪ .‬ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﺁ ِﻣﻨﻮﺍ ﲟﺎ ﻇﻬﺮ ﻣﻦ ﻭﻋﺪ ﺍﷲ‪ ،‬ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﺃﻳﻦ ﻇﻬﺮ ﻭﻋﺪ ﺍﷲ؟ ﻭﻣﺎ ﻧﺰﻝ ﺍﺑﻦ ﻣﺮﱘ ﻭﻣﺎ ﺭﺃﻳﻨﺎ ﺃﺣ ‪‬ﺪﺍ ﻣﻦ ﺍﻟﻨﺎﺯﻟﲔ‪ ،‬ﺑﻞ ﺇﻧﺎ ﳓﻦ ﻣﻦ‬ ‫ﺍﳌﻨﺘﻈﺮﻳﻦ‪ .‬ﻭﻫﻢ ﻳﻘﺮﺃﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﰒ ﻳﻨﺴﻮﻥ ﻣﺎ ﻗﺮﺃﻭﺍ‪ ،‬ﻭﻻ ﻳﺘﺪﺑﺮﻭﻥ ﹶﻛِﻠ ‪‬ﻢ ﺍﷲ ﺑﻞ‬ ‫ﻳﻨﺒﺬﻭ‪‬ﺎ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﳑ ِﻌﻨﲔ‪.‬‬ ‫ﻭﺍﻟﻌﺠﺐ ﻛﻞ ﺍﻟﻌﺠﺐ ﺃ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺇﻧﺎ ﺁﻣ‪‬ﻨﺎ ﺑﺂﻳﺎﺕ ﺍﷲ ﰒ ﻻ ﻳﺆﻣﻨﻮﻥ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‬ ‫ﺇﻧﺎ ﻧﺘﺒﻊ ﺻﺤﻒ ﺍﷲ ﰒ ﻻ ﻳﺘﺒﻌﻮﻥ‪ .‬ﺃﻻ ﻳﻘﺮﺃﻭﻥ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻷﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﰲ‬ ‫ﻚ ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻮﱠﻓ‪‬ﻴ‪‬ﺘﻨِﻲ ‪ ،‬ﻭﻣﺎ ﻗﺎﻝ‪:‬‬ ‫ﻋﻴﺴﻰ ﺇﺫ ﻗﺎﻝ‪ :‬ﻳ‪‬ﺎ ﻋِﻴﺴ‪‬ﻰ ِﺇﻧ‪‬ﻲ ‪‬ﻣ‪‬ﺘ ‪‬ﻮﻓﱢﻴ ‪‬‬ ‫ﺤِﻴﻴﻚ"‪ .‬ﻓ ِﻤﻦ ﺃﻳﻦ ‪‬ﻋِﻠ ‪‬ﻢ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ ﺑﻌﺪ ﻣﻮﺗﻪ ﺍﻟﺼﺮﻳﺢ؟ ﻳﺆﻣﻨﻮﻥ ﺑﺄﻧﻪ ﻟﻘﻲ‬ ‫"ﺇﱐ ‪‬ﻣ ‪‬‬ ‫ﺍﻷﻣﻮﺍﺕ‪ ،‬ﰒ ﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻣﺎﺕ‪ .‬ﺗﻠﻚ ﻛﻠ ‪‬ﻢ ﻣﺘﻬﺎﻓﺘﺔ ﻣﺘﻨﺎﻗﻀﺔ‪ ،‬ﻻ ﻳﻨﻄﻖ ‪‬ﺎ ﺇﻻ ﺍﻟﺬﻱ‬ ‫ﺿﻠﺖ ﺣﻮﺍ ‪‬ﺳﻪ‪ ،‬ﻭﻏ ‪‬ﺮﺏ ﻋﻘﻠﻪ ﻭﻗﻴﺎﺳﻪ‪ ،‬ﻭﺗ ‪‬ﺮﻙ ﻃﺮﻳﻖ ﺍﳌﻬﺘﺪﻳﻦ‪.‬‬ ‫ﻳﺎ ﺃﺳﻔﺎ ﻋﻠﻴﻬﻢ! ﺇ‪‬ﻢ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻀﻼﻟﺔ ﲨﻴﻌﺎ‪ ،‬ﻭﺧﹼﻠﻄﻮﺍ ﰲ ﺍﻟﻜﻼﻡ ﲣﻠﻴﻄﺎ‬ ‫ﺷﻨﻴﻌﺎ‪ .‬ﻓﻜﻴﻒ ﻧﻘﺒﻞ ﻗﻮﳍﻢ ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ؟ ﻭﻛﻴﻒ ﻧﺴﹼﻠﻢ ﻭﳘﻬﻢ ﺍﻟﺬﻱ ﻻ‬ ‫ﳉﻨﺎﻥ؟ ﺃﻧﻘﺒﻞ ﺧﺮﺍﻓﺎ‪‬ﻢ ﺍﻟﱵ ﻟﻴﺴﺖ ﻣﻌﻬﺎ ﺣﺠﺔ ﻗﺎﻃﻌﺔ‪ ،‬ﻭﻻ ﺩﻻﺋﻞ ﻣﻘﻨﻌﺔ‬ ‫ﻳﺸﻔﻲ ﺍ ﹶ‬ ‫ﻭﺍﺿﺤﺔ؟ ﺃﻳﺼﺪﺭ ﻣﺜﻞ ﺫﻟﻚ ِﻣﻦ ﺭﺟﻞ ﳜﺎﻑ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻳﺘﻘﻲ ﺍﻟﻀﻼﻟﺔ ﻭﺍﳋﺴﺮﺍﻥ؟‬ ‫ﺃﻟﻴﺲ ِﻣﻦ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻳﻮﻡ ﺍﻟﺪﻳﻦ؟ ﻭﻫﻞ ﺗﺮﻭﻥ ﻳﺎ ﻣﻌﺸﺮ ﺍﻷﺷﺮﺍﻑ‪ ،‬ﺃﻥ ﻧﻘﺒﻞ‬ ‫ﺃﻣﺎﻧﻴﻬﻢ ﻭﻧﻌﺪﻝ ﻋﻦ ﺧﻄﺔ ﺍﻹﻧﺼﺎﻑ‪ ،‬ﺃﻭ ﻧﺘﺒﻊ ﻏﺮﻭﺭﻫﻢ ﻭﺟﻬﻠﻬﻢ ﻭﺧﺪﻋﻬﻢ ﺑﻌﺪ ﻣﺎ‬ ‫ﺃﺭﺍﻧﺎ ﺍﷲ ﺻﺮﺍﻃﺎ ﻣﺴﺘﻘﻴﻤﺎ‪ ،‬ﻭﺭﺯﻗﻨﺎ ‪‬ﺠﺎ ﻗﻮﳝﺎ‪ ،‬ﻭﻋﹼﻠﻤﻨﺎ ﺳﺒﻞ ﺍﻟﻌﺎﺭﻓﲔ‪ .‬ﻭﻛﻢ ﻣﻦ‬ ‫ﺖ ﻋﻠﻰ‬ ‫ﺕ ِﺣﻜﻤﻬﺎ ﻭﺩﻗﺎﺋﻘﻬﺎ‪ ،‬ﰒ ﹸﻛﺸﻔ ‪‬‬ ‫ﺖ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺣﻘﺎﺋﻘﻬﺎ‪ ،‬ﻭ ‪‬ﺳﺘﺮ ‪‬‬ ‫ﺃﻣﻮﺭ ﹸﺃﺧﻔﻴ ‪‬‬ ‫ﺭﺟﺎﻝ ﺁﺧﺮﻳﻦ ﺧﻔﺎﻳﺎﻫﺎ‪ ،‬ﻭﻓ ‪‬ﻬﻤﻬﻢ ﺍﷲ ﺃﺿﻼﻋﻬﺎ ﻭﺯﻭﺍﻳﺎﻫﺎ‪ .‬ﺇﻧﻪ ‪‬ﻳﻈ ِﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﻣﻦ‬ ‫ﻳﺸﺎﺀ‪ ،‬ﻭﻳﻔﺘﺢ ﻋﲔ ﻣﻦ ﻳﺸﺎﺀ ﻭﳚﻌﻞ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ‪.‬‬

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‫ﺃﻟﻴﺲ ﺍﷲ ﺑﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﳚﺘﱯ ﻣﺜﻠﻲ ﺑﻌﻨﺎﻳﺘﻪ‪ ،‬ﻭﻳﻌﻄﻲ ﺩﺭﺍﻳ ﹰﺔ ﻣﻦ ﺩﺭﺍﻳﺘﻪ؟ ﻭﷲ‬ ‫ﺃﺳﺮﺍﺭ ﰲ ﺃﻧﺒﺎﺋﻪ‪ ،‬ﻭ ِﺣﻜﻢ ﲢﺖ ﻗﻀﺎﺋﻪ‪ ،‬ﻭﺇﻥ ﰲ ﺃﻗﻮﺍﻟﻪ ِﺣﻜﻢ ﺭﻭﺣﺎﻧﻴﺔ ﺗﻀ ﹼﻞ ﻋﻨﺪﻫﺎ‬ ‫ﻋﻘﻮﻝ ﺍﻟﻔﻼﺳﻔﺔ‪ ،‬ﻭﻻ ‪‬ﻳﻈ ِﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺃﺣﺪﺍ ﺇﻻ ﺍﻟﺬﻱ ﻃ ‪‬ﻬﺮﻩ ﺑﻴﺪ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﺃﺃﻧﺘﻢ‬ ‫ﲢﻴﻄﻮﻥ ﺃﺳﺮﺍﺭﻩ ﺃﻭ ﲡﺎﺩﻟﻮﻧﻪ ﻣﻌﺘﺮﺿﲔ؟‬ ‫ﻭﻛﻢ ﻣﻦ ﺍﻟﺼﻠﺤﺎﺀ ﺭﻏﺒﻮﺍ ﰲ ﺃﻥ ﻳﻨ ﹸﻈﺮﻭﺍ ‪‬ﻣﻦ ﺃﻧﺘﻢ ﺗﻨ ﹸﻈﺮﻭﻥ‪ ،‬ﻭﳚﺪﻭﺍ ﻣﺎ ﺃﻧﺘﻢ‬ ‫ﲡﺪﻭﻥ‪ ،‬ﻓﹶﻠ ‪‬ﻢ ﻳﺘﻔ ‪‬ﻖ‪ ،‬ﺣﱴ ﻣﻀﻮﺍ ﺑﺴﺒﻴﻠﻬﻢ ﻭﻣﺎﺗﻮﺍ ﻣﺘﺄﺳﻔﲔ‪ .‬ﰒ ﺟﺎﺀ ﺍﷲ ﺑﻜﻢ‬ ‫ﻭﺃﻗﺎﻣﻜﻢ ﻣﻘﺎﻣﻬﻢ‪ ،‬ﻓﺄﺩﺭﻛﺘﻢ ﻭﻗﺘﺎ ﻣﺎ ﺃﺩﺭﻛﻮﻩ‪ ،‬ﻭﺁﻧﺴﺘﻢ ﻋﺒﺪﺍ ﻣﺎ ﺁﻧﺴﻮﻩ‪ .‬ﻓﺎﺷﻜﺮﻭﺍ‬ ‫ﺍﷲ ﺍﻟﺮﲪﻦ‪ ،‬ﺍﻟﺬﻱ ﻣﻦ ﻋﻠﻴﻜﻢ ﻭﺃﺳﺒﻎ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺧﺬﻭﺍ ﻧﻌﻢ ﺍﷲ ﻭﻻ ﺗﻌﺮﺿﻮﺍ ﻋﻦ‬ ‫ﻗﺒﻮﳍﺎ‪ ،‬ﻭﻻ ﺗﺮ ‪‬ﺩﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﺑﻌﺪ ﻧﺰﻭﳍﺎ‪ ،‬ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﺃﻭﻝ ﺍﳌﻌﺮﺿﲔ‪.‬‬ ‫ﻂ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻼﻡ‪ ،‬ﻭﻻ ﺗﻌﺎﻧﺪﻭﺍ ﻭﻻ ﺗﺴﺘﻌﻤﻠﻮﺍ‬ ‫ﺨﹶ‬ ‫ﻭﺍﺗﻘﻮﺍ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻜﺮﺍﻡ ‪‬ﺳ ‪‬‬ ‫ﺖ ﻭﺳﻮ َﺀ ﺍﻟﺘﻤ‪‬ﻴﺰ ﻛﺎﻟﻌﻮﺍ ‪‬ﻡ‪ ،‬ﻭﻗﻮﻣﻮﺍ ﷲ ﺷﺎﻫﺪﻳﻦ‪ .‬ﻭﺍﻧﻈﺮﻭﺍ‪ ..‬ﺃ‪‬ﻳﺪﻛﻢ ﺍﷲ‪ ..‬ﻧﻈﺮﺍ‬ ‫ﺍﻟ‪‬ﺒ ‪‬ﻬ ‪‬‬ ‫ﺷﺎﻓﻴﺎ‪ ،‬ﻭﺃﻣ ِﻌﻨﻮﺍ ﺇﻣﻌﺎﻧﺎ ﻛﺎﻓﻴﺎ‪ ،‬ﺑﺎﻟﻔﺮﺍﺳﺔ ﺍﻹﳝﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺮﺅﻳﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻓﺈﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ‬ ‫ﺼﻤﻮﻥ ِﻣﻦ ﻛﻞ ﺯﻳﻎ ﻭﻣﻴﻞ‪ ،‬ﻭﻻ ﻳﺸﻮﺏ ‪‬ﻣﻌﻴ‪‬ﻨﻬﻢ ﻏﺜﺎ ُﺀ ﺳﻴﻞ‪ ،‬ﻭﲢﻔﻈﻬﻢ ﻋﲔ ﺍﷲ‬ ‫‪‬ﻳﻌ ‪‬‬ ‫ِﻣﻦ ﹸﻃﺮﻕ ﺍﻟﻀﺎﻟﲔ‪ .‬ﺃﺗﺮﻭﻥ ﺩﻟﻴﻼ‪ ،‬ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺼﻠﺤﺎﺀ‪ ،‬ﰲ ﺃﻳﺪﻱ ﺍﻷﻋﺪﺍﺀ ﻟﻨﻘ‪‬ﺒﻠﻪ‬ ‫ﻣﻨﻬﻢ ﻣﻦ ﻏﲑ ﺍﻹﺑﺎﺀ‪ ،‬ﻭﻧﻨﻘﺎﺩ ﳍﻢ ﻓﻴﻪ ﻛﺎﳋﺪﻣﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ؟ ﻓﺈﻧﺎ ﻻ ﻧﻌﺎﻧﺪ ﺍﳊﻖ ﺇﺫﺍ‬ ‫ﲡﹼﻠﻰ‪ ،‬ﻭﻻ ﻧﺮ ‪‬ﺩﻩ ﻣﻦ ﺣﻴﺚ ﺃﺗﻰ‪ ،‬ﻭﻧﻌﻠﻢ ﺃﻥ ﺍﳊﻜﻤﺔ ﺿﺎﹼﻟﺔ ‪‬ﻣﻦ ﺗﺰ ﹼﻛﻰ‪ ،‬ﻓﻨﺄﺧﺬﻫﺎ ﻭﻻ‬ ‫ﻧﺄﰉ‪ ،‬ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﺃﻥ ﻧﻜﻮﻥ ﻣﻦ ﺍﳉﺎﻫﻠﲔ‪.‬‬ ‫ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﻳﺎ ﻣﻌﺸﺮ ﺍﻷﻋﺰﺓ‪ ،‬ﺃﻥ "ﻣﺎِﻟﻚ" ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺣﺪ ﻣﻦ ﺍﻷﺋ ‪‬ﻤﺔ ﺍﻷﺟﹼﻠﺔ‪،‬‬ ‫ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﲟﻮﺕ ﻋﻴﺴﻰ‪ ،‬ﻭﻛﺬﻟﻚ "ﺍﺑﻦ ﺣﺰﻡ" ﺍﳌﺸﻬﻮﺩ ﻋﻠﻴﻪ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﻮﻯ‪،‬‬ ‫ﺖ ﺑﺪ ‪‬ﻋﺎ ﰲ ﻫﺬﺍ ﻭﻣﺎ ﻛﻨﺖ ﻣﻦ ﺍﳌﺘﻔﺮﺩﻳﻦ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺎﳊﲔ‪ .‬ﻓﻤﺎ ﻛﻨ ‪‬‬ ‫ﻭﻣﺎ ﺟﺌﺖ ﰲ ﻏﲑ ﻭﻗﺖ‪ ،‬ﺃﻻ ﺗﻌﺮﻓﻮﻥ ﻭﻗﺖ ﺍ‪ ‬ﺪﺩﻳﻦ؟ ﺃﻻ ﺗﺮﻭﻥ ﺃﻥ ﺍﻟﺴﻤﺎﺀ ﻟﻠ ‪‬ﺮ ‪‬ﺟﻊ‬ ‫ﺖ‪،‬‬ ‫ﺖ‪ ،‬ﰒ ﺍﻟﺴﻤﺎﺀ ﹸﻓِﺘﺤ ‪‬‬ ‫ﺖ؟ ﻭﻛﺎﻧﺘﺎ ‪‬ﺭ‪‬ﺗ ﹰﻘﺎ ﻓﺎﻷﺭﺽ ﹸﻓِﺘﻘ ‪‬‬ ‫ﺕ‪ ،‬ﻭﺍﻷﺭﺽ ﹶﺃ ‪‬ﺟ ‪‬ﻌﻠ ‪‬‬ ‫‪‬ﻴﺄ ‪‬‬ ‫ﺖ‪ ،‬ﻓﻘﻮﻣﻮﺍ ﻭﺍﻧﻈﺮﻭﺍ ﺇﻥ ﻛﻨﺘﻢ ﻧﺎﻇﺮﻳﻦ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﺃﻥ ﳜﻠﻒ ﻭﻋﺪﻩ‬ ‫ﻭﺍﻟﻜﻠﻤﺔ ﹼﲤ ‪‬‬ ‫ﻭﺇﻧﻪ ﺃﺻﺪﻕ ﺍﻟﺼﺎﺩﻗﲔ‪.‬‬

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‫ﻭﷲ ﺩﻗﺎﺋﻖ ﰲ ﺃﺳﺮﺍﺭﻩ‪ ،‬ﻭﺍﺳﺘﻌﺎﺭﺍﺕ ﰲ ﺃﺧﺒﺎﺭﻩ‪ ،‬ﺃﺃﻧﺘﻢ ﲢﻴﻄﻮ‪‬ﺎ ﺃﻭ ﺗﻨﻜﺮﻭﻥ‬ ‫ﺕ ﺣﻘﺎﺋﻘﻬﺎ‪ ،‬ﻭ ‪‬ﺷ ‪‬ﻮﻩ ﻭﺟ ‪‬ﻬﻬﺎ ﻭﹸﺃﺧ ِﻔ ‪‬ﻲ‬ ‫ﻛﺎﳌﺴﺘﻌﺠﺒﲔ؟ ﻭﻛﻢ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﷲ ‪‬ﺳﺘﺮ ‪‬‬ ‫ﺣﺪﺍﺋﻘﻬﺎ‪ ،‬ﻭ ‪‬ﺩﹼﻗﻘﺖ ﻟﻄﺎﺋﻔﻬﺎ ﻭﺩﻗﺎﺋﻘﻬﺎ‪ ،‬ﺣﱴ ﺿﹼﻠﺖ ﻋﻨﺪﻫﺎ ﻋﻘﻮﻝ ﺍﻟﻌﺎﻗﻠﲔ‪ ،‬ﻭﻋﺠﺰ‬ ‫ﻋﻦ ﺇﺩﺭﺍﻛﻬﺎ ﻓﻜﺮ ﺍﳌﺘﻔﻜﺮﻳﻦ‪ .‬ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ ﺃﻥ ﺷﺄﻥ ﺃﻗﻮﺍﻝ ﺍﷲ ﻟﻴﺲ ﻣﺘﻨـﺰ ﹰﻻ ﻣﻦ‬ ‫ﺷﺄﻥ ﺃﻓﻌﺎﻝ ﺍﷲ‪ ،‬ﺑﻞ ﳘﺎ ﻣﻦ ﻣﻨﺒﻊ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﺣﺪﳘﺎ ﻟﻶﺧﺮ ﻛﺸﺎﻫﺪ‪ .‬ﻓﺘﻠﻚ ﻣﻦ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻨﺎﻓﻌﺔ ﻟﻠﻄﺎﻟﺒﲔ‪ ،‬ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﱃ ﺃﻓﻌﺎﻝ ﺍﷲ ﻣﺘﺄﻣﻠﲔ‪ ،‬ﰒ ﻳﻘﻴﺴﻮﺍ ﺍﻷﻗﻮﺍﻝ‬ ‫ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﻣﺘﺪﺑﺮﻳﻦ‪ ،‬ﻓﺈﻥ ﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻨﻈﺎﺋﺮ ﻣﻦ ﺃﻗﻮﻯ ﳎﺎﻟﺐ ﺍﻟﻌﻠﻮﻡ‪،‬‬ ‫ﺼﻒ ﻛﺎﻟﺴﻤﻮﻡ‪ ،‬ﻓﻸﺟﻞ ﺫﻟﻚ ﺭﺃﻳﻨﺎ ﺃﻥ ﻧﻜﺘﺐ ﻫﻬﻨﺎ‬ ‫ﻭﺃﺷ ‪‬ﺪ ﻭﻃﹰﺄ ﻟﻸﻭﻫﺎﻡ ﺍﻟﱵ ﺗﻌ ِ‬ ‫ﺑﻌﺾ ﺃﻓﻌﺎﻝ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﺍﻟﺬﻱ ﲢﲑﺕ ﻓﻴﻬﺎ ﻋﻘﻮﻝ ﺍﻟﻔﻼﺳﻔﺔ‪ ،‬ﻓﺄﺿﺎﻉ ﺃﻛﺜﺮﻫﻢ‬ ‫ﺍﻟﺼﺮﺍﻁ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻣﻬﺘﺪﻳﻦ‪.‬‬ ‫ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﻮﺟﺪ ﺗﻔﺎ ‪‬ﻭﺕ ﺍﳌﺪﺍﺭﺝ ﰲ ﺃﻓﻌﺎﻝ ﺍﻟﺮﺏ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﳌﻮﱃ ﺍﻟﺮﺅﻭﻑ‬ ‫ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻷﻧﻪ ﺧﻠﻖ ﳐﻠﻮﻗﻪ ﻋﻠﻰ ﺗﻔﺎ ‪‬ﻭﺕ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﻓﺠﻌﻞ ﻗﻮﻣﺎ ﻣﻮﺭﺩ ﺍﳌﺮﺍﺣﻢ‪،‬‬ ‫ﻭﺍﻵﺧﺮﻳﻦ ﳏ ﹼﻞ ﺍﳌﻌﺎﺗﺐ‪ ،‬ﻭﻣﺎ ﺟﻌﻠﻬﻢ ﰲ ﺷﺄ‪‬ﻢ ﻣﺘﺤﺪﻳﻦ‪ .‬ﻣﺜﻼ ﺇﻧﻜﻢ ﺗﺮﻭﻥ ﺍﻣﺮﺃﺓ‬ ‫ﲤﻮﺕ‪ ٢٠‬ﺑﻌﻠﻬﺎ ﻭﻳﺘﺮﻛﻬﺎ ﺣﺎﻣﻠﺔ ﺿﻌﻴﻔﺔ‪ ،‬ﻓﺘﺮﻯ ﺣﻮﳍﺎ ﻧﻜﺒﺔ ﻭﻣﺼﻴﺒﺔ‪ ،‬ﻻ ‪‬ﻳﻮ ‪‬ﺣﻢ ﺃﺣ ‪‬ﺪ‬ ‫ِﻭﺣﺎ ‪‬ﻣﻬﺎ‪ ،‬ﻭﻻ ﳛﺼﻞ ﳍﺎ ﻟﻄﺮﻓﺔ ﻋﲔ ‪‬ﻣﺮﺍ ‪‬ﻣﻬﺎ‪ ،‬ﻭﻻ ﲡﺪ ﹶﻃ ‪‬ﻤ ‪‬ﺮﺍ ﻟﻼﺭﺗﺪﺍﺀ‪ ،‬ﻭﻻ ﲤ ‪‬ﺮﺍ‬ ‫ﺏ ﺗﺴﺘﺮ ‪‬ﺎ ﺻﺪﺭﻫﺎ‪ ،‬ﻓﺘﻘﺼﺪ ﻋﺎﺷﺒ ﹰﺔ ﻭﲡ ‪‬ﻌﻞ‬ ‫ﻟﻼﻏﺘﺬﺍﺀ‪ ،‬ﺑﻞ ﻻ ﳛﺼﻞ ﳍﺎ ‪‬ﺟ ‪‬ﻮ ‪‬‬ ‫ﺨ ‪‬ﺪﻣﺔ ‪‬ﺗﺠ ‪‬ﺮﺡ ﻣﻦ ﺷﻮﻙ ﺍﻟﻔﻼ‪،‬‬ ‫ﺐ ﻳﺪﺍﻫﺎ ﻣﻦ ﺍﻟﺮﺣﻰ‪ ،‬ﻭﺍ ﹸﳌ ‪‬‬ ‫ﺠﻮ ٍﻝ ‪‬ﺟ ‪‬ﺪ ‪‬ﺭﻫﺎ‪ ،‬ﺗﻜ‪‬ﻨ ‪‬‬ ‫ﻛ ِﻤ ‪‬‬ ‫ﺺ‬ ‫ﺝ ﻭﺗِﻠﺪ ﺻﺒ‪‬ﻴﺎ ‪‬ﻧ ‪‬ﻐﺎ ‪‬ﺷﺎ ﻣﻘﺼﻮ ‪‬ﻋﺎ ﺃﻋﻤﻰ ﻧﺎِﻗ ‪‬‬ ‫ﻭﺗﻌﻴﺶ ﻛﺈﻣﺎﺀ ﺍﻟﻈﺎﳌﲔ‪ .‬ﰒ ‪‬ﺗﺨ ‪‬ﺪ ‪‬‬ ‫ﱯ ِﻣﻦ ﺳﺎﻋﺔ ﺗﻮﱡﻟﺪﻩ‬ ‫ﺿﻴﻖ ﺍﻟﻨﻔﺲ ﻭﺍﻟ ﹸﻜﺮﺑﺔ‪ .‬ﻓﲑﻯ ﺍﻟﺼ ‪‬‬ ‫ﳋ ﹾﻠﻘﺔ‪ ،‬ﺑﻌﺪ ﺷ ‪‬ﺪﺓ ﺍﳌﺨﺎﺽ ﻭ ِ‬ ‫ﺍِ‬ ‫ﺼﻞ ‪‬ﺧ ‪‬ﺮﺳ ﹲﺔ ُﻷ ‪‬ﻣﻪ ﺍﻟ‪‬ﻨﻔﺴﺎﺀ‪ ،‬ﻟﻴﺰﻳﺪ ﻟﺒﻨﻬﺎ ﻭﻳﻜﻔﻲ‬ ‫ﻉ ﺍﶈﻦ ﻭﺍﻟﺼﻌﻮﺑﺔ‪ ،‬ﻻ ﳛ ‪‬‬ ‫ﺃﻧﻮﺍ ‪‬‬ ‫ﳊﻠﻢ ﺍﻟﺘﺎ ‪‬ﻡ‬ ‫ﳊﺴﺎﺀ‪ .‬ﻭﳌﺎ ﺑﹶﻠﻎ ﺃ ‪‬ﺷ ‪‬ﺪﻩ ﻭﺑﻠﻎ ﺍ ﹸ‬ ‫ﺺ ﺛﺪﻳﻬﺎ ﰒ ﻳﺘﺮﻙ ﻗﺒﻞ ﺍ ﹶ‬ ‫ﻟﻼﻏﺘﺬﺍﺀ‪ ،‬ﻓﻴﻤ ‪‬‬ ‫ﺲ ‪‬ﺯ ‪‬ﻋ ‪‬ﺮﻭ ‪‬ﺭ ﻣﻦ ﺍﻟﻠﺌﺎﻡ‪،‬‬ ‫ﻭﺃﻛﻤﻞ ﺍﻷﻳﺎﻡ‪ ،‬ﻳﺪﺧﻞ ﰲ ﺍﻟﻐﻠﻤﺎﻥ ﻭﺍﳋﺪﺍﻡ‪ ،‬ﻭﻳﺴﺘﺨﺪﻣﻪ ‪‬ﺷ ِﻜ ‪‬‬ ‫‪ 20‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﳝﻮﺕ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺃﻭ ﻳﺆﺧﺬ ﻗﺒﻞ ﺍﻟﺒﻠﻮﻍ ﻭﻳﺒﺎﻉ ﻛﺎﻷﻧﻌﺎﻡ؛ ﰒ ﳛ ِﻤﻞ ﻣﺘﺎﻋﺐ ﺍﳋﺪﻣﺔ ﻣﻊ ﺷﻮﺍﺋﺐ‬ ‫ﺠﺎ ٍﺩ ﻭﻟﻮ‬ ‫ﺴ‪‬‬ ‫ﺐ ‪‬ﺳﺪﺍ ٍﺩ‪ ،‬ﻓﻴﺄﺗﻴﻪ ﻛ ‪‬‬ ‫ﺠﺌﻪ ﺻﻔ ‪‬ﺮ ﺍﻟﻴﺪ ﺇﱃ ﻛﺎﻓ ٍﺮ ‪‬ﺳ ‪‬ﻤﺎ ٍﺩ ﻟﻄﻠ ِ‬ ‫ﺍﻟﻮﺣﺪﺓ‪ .‬ﻭﻗﺪ ‪‬ﻳﻠ ِ‬ ‫ﻛﺎﻥ ﺃﺑﺎ ﻓﺮﻋﻮﻥ ﻭﺷ ‪‬ﺪﺍ ٍﺩ‪ ،‬ﻓﻴﺪﺧﻞ ﰲ ‪‬ﺧ ‪‬ﺪﻣﻪ ﻛﺎﻟﻌﺒﻴﺪ ﻣﻦ ﺍﻟ ‪‬ﻌﻮﺯ ﺍ ﹸﳌﺒﻴﺪ‪ .‬ﻭﺭﲟﺎ ﻳﺴ‪‬ﺒﻪ‬ ‫ﻣﻮﻻﻩ ﻭﻳﻀﺮﺑﻪ‪ ،‬ﺃﻭ ﻳﺪﻳﺮ ﻋﻠﻴﻪ ﻋﺼﺎﻩ ﻓﻴﺠ‪‬ﻨﺒﻪ‪ ،‬ﻭﻳﺆﺍﺧﺬﻩ ﻋﻠﻰ ﺃﻧﻪ ِﻟ ‪‬ﻢ ﻏﺎﺏ ﻟﻄﺮﻓﺔ‬ ‫ﺚﰲ‬ ‫ﱯ ﺃﺑﹶﻠ ‪‬ﻪ ﻻ ﻳﻌﻠﻢ ﺍﳋﲑ ﻭﻻ ﺍﻟﺸﺮ‪ ،‬ﻭﻳﻘﺎﻝ ﻣﺜﻼ‪ :‬ﹶﺃ ‪‬ﺧ ِ‬ ‫ﻋﲔ ﺃﻭ ﻓ ‪‬ﺮ‪ ،‬ﻭﻫﻮ ﺇﺫ ﺫﺍﻙ ﺻ ‪‬‬ ‫ﺴ ِﻦ ﺍﻟ ِﻔﻌ ﹶﻞ ﻓﻴﻠﻄﻤﻮﻥ ﺃﻭ ‪‬ﻳ‪‬ﺘﻬ ‪‬ﺮﻭﻥ ﻋﻠﻰ ﺍﳋﻄ‪‬ﻴﺔ‪ ،‬ﻭﻻ ﻳﺮﺿﻮﻥ ﺑﺄﻥ‬ ‫ﺤِ‬ ‫ﺍﻟﺜﻔ‪‬ﻴﺔ‪ ،‬ﻓﺈ ﹾﻥ ﱂ ‪‬ﻳ ‪‬‬ ‫ﻒ‪،‬‬ ‫ﻀﺐ ﺍﶈﻔ ﹶﻞ ﻭﻟﻮ ﺃ ﹶﻛﻞ ﺃﺩﱏ ﺍﻟﻄﻌﺎﻡ ﻭ ﹶﻃ ‪‬ﻬ ﹶﻔ ﹶﻞ‪ ،‬ﻭﻳﻔ‪‬ﺘﺸﻮﻥ ﺍﻟ‪‬ﻨ ﹶﻄ ‪‬‬ ‫ﻳﺄﻛﻞ‪ ،‬ﻭﺃﻛﹸﻠﻪ ‪‬ﻳﻐ ِ‬ ‫ﺡ‪،‬‬ ‫ﺡ‪ ،‬ﻭﻻ ﺗﻠﻘﻰ‪ ٢١‬ﺍﻟ ﹶﻔ ‪‬ﺮ ‪‬‬ ‫ﺡ ﻭﺍﻟ‪‬ﺒ ‪‬ﺮ ‪‬‬ ‫ﻭﻻ ﻳﻮﺟﺪ ‪‬ﻣﻦ ﻋ ﹶﻄﻒ‪ .‬ﻓﻴﻠ ﹶﻘﻰ ِﻣﻦ ﻛﻞ ﺟﻬ ٍﺔ ﺍﻟ‪‬ﺘ ‪‬ﺮ ‪‬‬ ‫ﺚ ﰲ‬ ‫ﺤ ِﻖ ﺍﻷﺑﺎﺯﻳﺮ ﻋﻠﻰ ﺍ ِﳌﺪﺍﻙ‪ ،‬ﻭﻗﺪ ‪‬ﻳﻠ ﹶﻄﻢ ﻋﻠﻰ ﻣﻜ ٍ‬ ‫ﻓﻘﺪ ‪‬ﻳﻀ ‪‬ﺮﺏ ﻋﻠﻰ ‪‬ﺳ ‪‬‬ ‫ﺍﻻﺳﺘﺘﺎﻙ‪ .‬ﻳﺆﺗﻮﻧﻪ ﻣﺎ ﺧﹶﻠﻒ ﻣﻦ ﹸﻛﺪﺍﺩ ِﺓ ﺍﳌﻄﻌﻮﻣﺎﺕ‪ ،‬ﻭﺑﻠﻎ ﺇﱃ ﺍﻹ‪‬ﻳﻬﺎﺕ‪ ،‬ﺃﻭ‬ ‫ﻳﺘﺮﻛﻮﻧﻪ ﺟﺎﺋﻌﺎ ﻛﺎﻟﺼﺎﺋﻤﲔ‪ .‬ﻳﺸﺮﺏ ﻣﻦ ﺑﺎﻟﻮﻋﺔ ﳚﺘِﻨﺒﻬﺎ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻭﻳﺄﻛﻞ ﻣﻦ‬ ‫ﻣﺘﺄ‪‬ﺑﺴﺎﺕ ﻳﺄ‪‬ﻧﻒ ﻣﻨﻬﺎ ﺍﻟﻜﻼﺏ‪ ،‬ﺇﺫﺍ ﺃﺟﺪﺏ ﺍ ﹸﳌﻠﻚ ﻓﻬﻮ ﺃﻭﻝ ﺍﻷﻏﺮﺍﺽ‪ ،‬ﻭﺇﺫﺍ ﻧﺰﻝ‬ ‫ﺉ ﺍﻷﻃﻔﺎ ﹸﻝ ﻓﻬﻮ ﻛﻌﺼﻒ ﻣﺄﻛﻮﻝ‪ ،‬ﻭﺇﺫﺍ ﹶﺃ‪‬ﺑ ‪‬ﺪﺅﻭﺍ‬ ‫ﻭﺑﺎﺀ ﻓﻬﻮ ﻣﻮﺭﺩ ﺍﻷﻣﺮﺍﺽ‪ .‬ﻭﺇﺫﺍ ‪‬ﺑ ِﺪ ‪‬‬ ‫ﺡ ﻓﻼ ‪‬ﻳﻈﻬﺮ‬ ‫ﻓﻬﻮ ‪‬ﺑ ِﻘ ‪‬ﻲ ﻛﻤﺨﺪﻭﻝ‪ ،٢٢‬ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻛﻞ ﺍﻟ ‪‬ﻌﻀﺎﺽ‪ ،‬ﻭﺇﺫﺍ ‪‬ﺟ ِﺮ ‪‬‬ ‫ﺡ‪ ،‬ﻭﻻ ‪‬ﻳﻈﻬﺮ ﳊ ‪‬ﻢ ﺻﺤﻴ ‪‬ﺢ ﺑﻌﺪ ﺍﻟﻘﺮﺡ‪ .‬ﻭﻗﺪ ﻳﺆﻣﺮ ﻟﻜﺴﺢ ﺍﻟ ِﻜﻨﺎﺳﺔ‪ ،‬ﺃﻭ‬ ‫ﳉ ‪‬ﺮ ِ‬ ‫ﺃﺭﻳﻜ ﹸﺔ ﺍ ﹸ‬ ‫ﻟﻐﺴﻞ ﺍﻟﻜﺎﺳﺔ‪ ،‬ﻓ‪‬ﻴﻀ ‪‬ﺮﺏ ﻋﻠﻰ ﺧﻄﺎﺀ ﻗﻠﻴﻞ ﻣﻦ ﺍﳋﺒﺎﺛﺔ‪ ،‬ﻭﻗﺪ ‪‬ﻳﺠ ‪‬ﻌﻞ ‪‬ﺣﻤﻮﻟ ﹰﺔ ﻷﲪﺎ ٍﻝ‪،‬‬ ‫ﲔ ﺑﺪﻣﻊ ﳘﺎﻝ‪ ،‬ﺑﻞ ﳛﻤﻞ ﻣﺮﺍﺭﺍ ﺃﺛﻘﺎﻻ ﻓﻴﺠﺮﻱ ﺩﻣﻪ ﻛﺎﳊﺎﺋﺾ‪،‬‬ ‫ﻓﻼ ﺗﺒﻜﻲ ﻋﻠﻴﻪ ﻋ ‪‬‬ ‫ﻭ‪‬ﻳ ‪‬ﻌ ‪‬ﺪﻭﻧﻪ ﻋﻠﻰ ﺃﺭﺽ ﺩﻣﺜﺔ ﻛﺎ ﹸﳌﻬﺮ ﲢﺖ ﺍﻟﺮﺍﻳﺾ‪ ،‬ﻭﻗﺪ ‪‬ﻳﺠ ‪‬ﻌﻞ ﻛﺎﻟ ‪‬ﻮ ‪‬ﺟﻨﺎﺀ ﻭ‪‬ﻳﺮ ﹶﻛﺐ‬ ‫ﺸ ‪‬ﻖ‬ ‫ﺐ ﺃﻭ ﳚﹸﺜﻢ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻪ‪ ،‬ﻭﻗﺪ ﻳﺆﻣﺮ ِﻟ ‪‬‬ ‫ﺼ ‪‬‬ ‫ﺼ‪‬ﺒ ‪‬‬ ‫ﺠﺪ ﻟﻠﺨﺪﻣﺔ ﻭﺍﻟﻠﻴ ﹸﻞ ﻳ‪‬ﺘ ‪‬‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ‪‬ﻳﻬ ‪‬‬ ‫ﺠﻞ ﻳﺪﺍﻩ‪ ،‬ﻭﺗﺘﺨﺎﺫﻝ ﺭﺟﻼﻩ‪ ،‬ﰒ ﻳﺆﺗﻰ ﺍﳋﺒﺰ ﹶﻗ ﹶﻔﺎ ‪‬ﺭﺍ ﻓﺘﺒﻜﻲ ﻋﻴﻨﺎﻩ‪.‬‬ ‫ﺍﳊﻄﺐ ﺣﱴ ‪‬ﺗ ‪‬ﻤ ‪‬‬ ‫ﺠ‪‬ﻨﹸﺄ ﻋﻠﻴﻪ ﺃﺣ ‪‬ﺪ‪ ،‬ﺑﻞ‬ ‫ﻳﺄﻛﻞ ﺟﺒﻴﺰﺍ ﻭﻳﻨﻔﺰ ﺧﻔﻴﺰﺍ‪ ،‬ﻭﻗﺪ ‪‬ﻳﻀ ‪‬ﺮﺏ ﺿﺮﺑﺎ ﺷﺪﻳﺪﺍ‪ ،‬ﻓﻼ ‪‬ﻳ ‪‬‬ ‫ﺠﻊ ﻗﻮﻟﻪ ﰲ‬ ‫ﻀ ‪‬ﻬ ٍﺪ‪ .‬ﻭﻫﻮ ﻳﺸﻜﻮ ﻛﺜﲑﺍ‪ ،‬ﻓﻤﺎ ﻳﻨ ‪‬‬ ‫ﺠ ﹶﻔﹸﺄ ِﻗﺪ ‪‬ﺭ ﻏﻀِﺒﻬﻢ ﻓﻴﺪﻭﺳﻮﻧﻪ ﺑ ‪‬‬ ‫‪‬ﻳ ‪‬‬ ‫‪ 21‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻳﻠﻘﻰ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬ ‫‪ 22‬ﺭﲟﺎ ﻫﻮ ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻛﻤﺨﺬﻭﻝ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺴﻪ ﺷﻌﺎ ‪‬ﻋﺎ ﻣﻦ ﻛﻞ ﻃﺒ ٍﻊ‬ ‫ﻗﻠﺐ‪ ،‬ﺑﻞ ‪‬ﻳ ﹶﻘ ‪‬ﺪ ﺷﺪﹸﻗﻪ ﺩﻋﺎﺑ ﹰﺔ ﻭﻳ‪‬ﺨﺴِﺌﻮﻥ ﻛﻜﻠﺐ‪ .‬ﻭﻳﻄﲑ ﻧﻔ ‪‬‬ ‫ﰲ‪ ،‬ﻭﻳﻈﻨﻮﻥ ﺃﻧﻪ ﺛﺎﻟﺜﺔ ﺍﻷﺛﺎﰲ‪ .‬ﺇﺫﺍ ﺻﺎﰱ ﺭﺟﻼ‬ ‫ﺐ‪ ،‬ﻻ ﳛﺒﻪ ﺷﻘﻴ ‪‬ﻖ ﻭﻻ ﺍﻷﺧﻴﺎ ﹼ‬ ‫ﺻ ﹾﻠ ٍ‬ ‫‪‬‬ ‫ﺿﻪ ﺃﻭ ﹶﺃ ‪‬ﺟ‪‬ﺒﻰ‬ ‫ﺕ ﺃﺭ ‪‬‬ ‫ﺐ‪ ،‬ﺃﻭ ‪‬ﺑ ِﺮ ‪‬ﺩ ‪‬‬ ‫ﺐ ﻓﻤﺎ ﺃﹶﻟ ‪‬‬ ‫ﺐ‪ ،‬ﻭﺇﻥ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺐ‪ ،‬ﻭﺇﺫﺍ ‪‬ﺯ ‪‬ﺭﻉ ﻓﻤﺎ ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﻓﻤﺎ ﺃﺣ ‪‬‬ ‫ﺶ ﻣﺎ ﹰﻻ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻓﻴﻬﻴﺞ ﻋﻠﻴﻬﺎ ﺯﻭﺑﻌﺔ ﺍﻟﺰﻭﺍﻝ‪،‬‬ ‫ﺨ‪‬ﺒ ‪‬‬ ‫ﺐ‪ .‬ﻭﺇﺫﺍ ‪‬ﺗ ‪‬‬ ‫ﺯﺭ ‪‬ﻋﻪ ﰒ ﺑﺎﳉﻮﻉ ‪‬ﺗ ‪‬‬ ‫ﺤﻚ ﻋﻠﻴﻪ‬ ‫ﺤﻤﺎﺩﺍﻩ ﺃﻥ ‪‬ﻳﻀ ‪‬‬ ‫ﰒ ﻳﺄﺧﺬﻩ ‪‬ﻧ ‪‬ﻮ ‪‬ﺟ ﹸﺔ ﺍﳊﺴﺮﺓ ﻭﻭﺟ ‪‬ﻊ ﺍﻟﺒﺎﻝ‪ ،‬ﻭﺇﺫﺍ ﺷﻜﻰ ﻓ ‪‬‬ ‫ﻭ‪‬ﻳﻌ ‪‬ﺰﻯ ﺇﱃ ﺍﳉﻬﻞ ﻭﺍﳉﺎﻫﻠﲔ‪ .‬ﻭﺃﻧ ﹶﻔ ‪‬ﺪ ﻋﻤ ‪‬ﺮﻩ ‪‬ﻋ ‪‬ﺰ‪‬ﺑﺎ‪ ،‬ﺣﱴ ﺍﺷﺘﻌﻞ ﺭﺃ ‪‬ﺳﻪ ﺷﻴ‪‬ﺒﺎ‪ ،‬ﻭﺇﺫﺍ‬ ‫ﺝ ﲜﺎِﻟ ‪‬ﻌ ٍﺔ ﻣﻔﺴﺪﺓ ﻧﺎﺷﺰﺓ‪ ،‬ﻛﺮﻳﻪ ﺍﳌﻨﻈﺮ ﻣﺴﻨﻮﻥ ﺍﻟﻮﺟﻪ ﻭﻧﺎﻓﺮﺓ‪ ،‬ﻓﻴﻨﻔﺪ‬ ‫ﺝ ﻓ ‪‬ﺰ ‪‬ﻭ ‪‬‬ ‫ﺗﺰ ‪‬ﻭ ‪‬‬ ‫ﻋﻤﺮﻩ ﰲ ﻧﺎﺋﺒﺎﺕ ﺍﻟﺪﻫﺮ ﻭﲢﺖ ﺃﻧﻴﺎﺏ ﺍﻟﻨﻜﺪ‪ ،‬ﻭﺭﲟﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﺘﻬﺮ‪ ٢٣‬ﻟﻘﻠﺔ ﺫﺍﺕ‬ ‫ﺍﻟﻴﺪ‪ ،‬ﻭﻳﺮﻯ ﻧﻔﺴﻪ ﰲ ﻓﻼﺓ ﻋﻮﺭﺍﺀ‪ ،‬ﻻ ﺷﺠﺮﺓ ﻓﻴﻬﺎ ﻭﻻ ﻏﺬﺍﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻌﻴﺶ ﺃﺧﺎ‬ ‫ﺤﻞ ﺃﻭ ﻳﺆﺧﺬ ﰲ ﺯﻛﺎﻡ‪،‬‬ ‫ﺕ ﰲ ﺁﻻﻡ‪ ،‬ﻭﳝﺮﺽ ﻛﻞ ﻋﺎﻡ‪ ،‬ﻓﺘﺎﺭﺓ ‪‬ﻳﺮ ‪‬ﻣﺪ ﻭﺗﺎﺭﺓ ‪‬ﻳ ﹾﻄ ‪‬‬ ‫ﻏﻤﺮﺍ ٍ‬ ‫ﺽ ﻓﻴﻤﺘ ‪‬ﺪ ‪‬ﻣﺪﺍﻩ‪ ،‬ﺣﱴ ﺗﻌﺮﻗﻪ ‪‬ﻣﺪﺍﻩ‪ ،‬ﻭﺑﺎﻵﺧﺮ ‪‬ﻳﻨـ ‪‬ﺰﻉ ﻋﻨﻪ ﺛﻮﺏ‬ ‫ﻭﻗﺪ ﻳﻌﺮﻭﻩ ﻣﺮ ‪‬‬ ‫ﺤﻴﺎ‪ ،‬ﻭ‪‬ﻳﺴﱠﻠﻢ ﺇﱃ ﺃﰊ ﳛﲕ‪.‬‬ ‫ﺍ ﹶﳌ ‪‬‬ ‫ﻓﺎﻵﻥ ﻓ ﱢﻜ ‪‬ﺮ ﰒ ﻓ ﱢﻜ ‪‬ﺮ‪ ،‬ﰒ ﺗﺬ ﱠﻛ ‪‬ﺮ ﺳﻨﻦ ﺍﷲ ﰲ ﺍﻟﻌﺎﳌﲔ‪ .‬ﺃﻟﻴﺴﺖ ﰲ ﺃﻓﻌﺎﻝ ﺍﷲ‬ ‫ﺲ ﺃﻳﻬﺎ ﺍﳌﺴﻜﲔ ﺃﻗﻮﺍ ﹶﻝ ﺍﷲ ﻋﻠﻰ‬ ‫ﺕ ﻻ ‪‬ﺗﺪ ‪‬ﺭﻯ‪ ،‬ﻭﺃﺳﺮﺍﺭ ﻻ ﲢﺼﻰ؟ ﻓ ِﻘ ‪‬‬ ‫ﻣﻌﻀﻼ ‪‬‬ ‫ﺠ ﹾﻞ ﰲ ﺃﻣﺮ ﳎ ‪‬ﺪ ٍﺩ ﻭﺻﺪﻕ‬ ‫ﺕ ﺃﻧﺒﺎﺀ ﺍﷲ ﻭ ‪‬ﻋﻀﺎِﻟﻪ‪ ،‬ﻭﻻ ﺗﻌ ‪‬‬ ‫ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﻻ ﺗﻌﺠﺐ ﳌﻌﻀﻼ ِ‬ ‫ﺕ ﺑﻠﻐﲏ‬ ‫ﺕ ﺃﻣﺎﺭﺍ ٍ‬ ‫ﺕ ﻋﻨﻬﺎ‪ ،‬ﻭﻣﺎ ﺷﻬﺪ ‪‬‬ ‫ﺖ ﻋﻼﻣﺎﺕ ﹸﺃﺧﱪ ‪‬‬ ‫ﻣﻘﺎِﻟﻪ‪ ،‬ﻭﻻ ﺗ ﹸﻘ ﹾﻞ ﺇﱐ ﻣﺎ ﺭﺃﻳ ‪‬‬ ‫ﺖ‬ ‫ﺃﻧﺒﺎﺅﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻗﺪ ﺃ ﹼﰎ ﻛﻠﻤﺎﺗﻪ ﻛﻠﻬﺎ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻼﻣﺎﺗﻪ ﲨﻴﻌﻬﺎ‪ ،‬ﻭﻟﻜﻦ ‪‬ﻋ ‪‬ﻤﻴ ‪‬‬ ‫ﺖ ﻋﻠﻴﻚ ﺣﻘﻴﻘﺔ ﺃﻓﻌﺎﻝ ﺍﷲ‪ .‬ﻭﻛﻢ ِﻣﻦ ﺃﻧﺒﺎﺀ‬ ‫ﻋﻠﻴﻚ ﺣﻘﻴﻘ ﹸﺔ ﺃﻗﻮﺍﻝ ﺍﷲ‪ ،‬ﻛﻤﺎ ‪‬ﻋ ‪‬ﻤﻴ ‪‬‬ ‫ﺴﻰ ﻭﺟﻮﺩﻫﺎ ﺑﺎﻻﺳﺘﻌﺎﺭﺍﺕ ﻭﻟﻄﺎﺋﻒ ﺍﻹﳝﺎﺀ‪ ،‬ﻭ‪‬ﺗﻨ ﱠﻜ ‪‬ﺮ ﺃﺷﺨﺎﺻﻬﺎ ﻋﻨﺪ ﺇﲤﺎﻡ ﺍﻟﻮﻋﺪ‬ ‫‪‬ﺗﻜ ‪‬‬ ‫ﻭﺍﻹﻳﻔﺎﺀ‪ ،‬ﻭ‪‬ﻳﺪﱠﻗ ‪‬ﻖ ﻣﻌﺎﻧﻴﻬﺎ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﲟﺎ ﻳﺮﺍﺩ ﺃﻧﻮﺍﻉ ﺍﻻﺑﺘﻼﺀ‪ .‬ﺃﻻ ﺗﺮﻯ‬ ‫ﺇﱃ ﺭﺅﻳﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﻴﻒ ﺗﺘﺮﺍﺀﻯ ﰲ ﺃﻧﻮﺍﻉ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﻭﻛﻴﻒ ﳜﻔﻰ ﻣﻔﻬﻮﻣﻬﺎ ﻓﻼ‬

‫‪ 23‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻳﻨﺘﺤﺮ" ﻛﻤﺎ ﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﻳﺘﺠﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﺇﻻ ﻋﻠﻰ ﺍﻷﻛﻴﺎﺱ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻌﱠﻠﻤﻮﻥ ﺍﻟﻌﻠﻢ ﻣﻦ ﺭ‪‬ﻢ ﻭﻻ ﻳﻨﻄﻘﻮﻥ‬ ‫ﺑﺎﻟﻘﻴﺎﺱ‪ ،‬ﻓﺄﻳﻦ ﺗﺬﻫﺐ ﻣﻦ ﺳﻨﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ؟‬ ‫ﻂ‬ ‫ﻭﺇﺫﺍ ﻗﻴﻞ ﻟﻚ ﰲ ﺍﻟﺮﺅﻳﺎ ﺇﻥ ﺍﺑﻨﻚ ﺍﳌ‪‬ﻴﺖ ﺳﻴﻌﻮﺩ ﻭﻳﺮﺟﻊ ﺇﻟﻴﻚ‪ ،‬ﻓﻼ ﲢ ِﻤﹸﻠﻬﺎ ﻗ ﹼ‬ ‫ﺤ ‪‬ﺪﻩ ﻃﻤ ‪‬ﻌﺎ ﰲ‬ ‫ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺃﻧﺖ ﻭﻣﻦ ﻟﺪﻳﻚ‪ ،‬ﻭﻻ ﲤ ‪‬ﺪ ﺇﱃ ﻗﱪﻩ ﻋﻴﻨﻴﻚ‪ ،‬ﻭﻻ ﲢ ِﻔ ‪‬ﺮ ﹶﻟ ‪‬‬ ‫ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻻ ﲡﺎﺩﻝ ﺍﻟﻨﺎﺱ ﰲ ﺭﺟﻮﻋﻪ ﺑﻌﺪ ﳑﺎﺗﻪ‪ ،‬ﺑﻞ ﺗﺆ ‪‬ﻭﻝ ﺍﻟﺮﺅﻳﺎ ﻭﺗ ﹸﻘﻮﻝ‪ :‬ﺇﻥ ﺍﺑﻨﺎ‬ ‫ﺐ ﰲ ﺃﻣﺮ ﻋﻴﺴﻰ‪ ،‬ﺗﻠﻚ ﺇﺫﺍ ﻗﺴﻤﺔ‬ ‫ﻣﺜﻠﻪ ﻳﻮﻟﺪ ﱄ ﻓﻜﺄﻧﻪ ﻫﻮ ‪‬ﻳ ‪‬ﺆﻭﻝ‪ .‬ﻓﹶﺄ‪‬ﻧﻰ ﺗﻘﹼﻠ ‪‬‬ ‫ﺠ ﹾﻞ ﻛﺎﻟﺬﻳﻦ ﻫﻠﻜﻮﺍ ﻣﻦ ﻗﺒﻠﻚ ﻭﺿﻠﻮﺍ‬ ‫ﺿﻴﺰﻯ‪ ،‬ﻭﻛ ﱞﻞ ﻣﻦ ﺍﷲ ﺍﻷﻋﻠﻰ‪ ،‬ﻓﻼ ﺗﻌ ‪‬‬ ‫ﻭﺃﺿﻠﻮﺍ ﻛﻤﺜﻠﻚ‪.‬‬ ‫ﺖ ﺃﻥ ﺍﻟﻘﻮﻡ ﺟﻬﺪﻭﺍ ﺟﻬﺪﻫﻢ ﻟﻴﻀﻴﻌﻮﺍ ﺃﻣﺮﻱ ﻭﻳﻔ ‪‬ﺮﻗﻮﺍ ﺗﻔﺮﻳﻘﺎ‪ ،‬ﻓﻠﻮ‬ ‫ﻭﻗﺪ ﻋﻠﻤ ‪‬‬ ‫ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﻏﲑ ﺍﷲ ﳌﺰﹼﻗﻮﻩ ﲤﺰﻳﻘﺎ‪ ،‬ﻭﻟﻴﺠﻌﻠﻮﻧﺎ‪ ٢٤‬ﻛﺎﳌﻌﺪﻭﻣﲔ ﺍﻟﻔﺎﻧﲔ‪ .‬ﺇ‪‬ﻢ ﻣﻜﺮﻭﺍ‬ ‫ﺴﻮﺍ ﲢﺖ ﺩﻭﺍﺋﺮ ﺍﻟﺴﻮﺀ‬ ‫ﻛﻞ ﻣﻜﺮ‪ ،‬ﻭﻫ‪‬ﻴﺠﻮﺍ ﻋﺸﺎﺋﺮ‪ ،‬ﻭﺗﺮ‪‬ﺑﺼﻮﺍ ﻋﻠﻴﻨﺎ ﺍﻟﺪﻭﺍﺋﺮ‪ ،‬ﻓ ِﺪ‪‬ﻳ ‪‬‬ ‫ﳐﺬﻭﻟﲔ‪ ،‬ﻭﺃﻋﻈﻢ ﺍﷲ ﺷﺄﻧﻨﺎ‪ ،‬ﻭﺃﻋﻠﻰ ﺑﺮﻫﺎﻧﻨﺎ‪ ،‬ﻭﺳ ‪‬ﻮﺩ ﻭﺟﻮﻩ ﺍﳊﺎﺳﺪﻳﻦ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺤ ﹼﻄﻪ‪،‬‬ ‫ﻓﺮﻋﻮ‪‬ﻧﻬﻢ‪ :‬ﹶﺫ ‪‬ﺭﻭﱐ ﺃﻗ‪‬ﺘ ﹾﻞ ﻣﻮﺳﻰ‪ ،‬ﺇﱐ ﺃﻧﺎ ﺍﻟﺬﻱ ﺭﹶﻓﻌﻪ‪ ،‬ﻭﺇﱐ ﺃﻧﺎ ﺍﻟﺬﻱ ﺳﻴ ‪‬‬ ‫ﲔ ‪‬ﻣﻦ ﺃﺭﺍﺩ‬ ‫ﲔ ‪‬ﻣﻦ ﺃﺭﺍﺩ ﺇﻫﺎﻧ‪‬ﺘﻚ‪ ،‬ﻭ ‪‬ﻣﻌ ‪‬‬ ‫ﺐ ﺍ ﹸﳌﻬﺎﻧﲔ‪ .‬ﻭﻗﺎﻝ ﺭﰊ‪" :‬ﺇﱐ ‪‬ﻣﻬ ‪‬‬ ‫ﻭﻳﻠﻘﻴﻪ ﰲ ‪‬ﺟ ‪‬‬ ‫ﺨﻮﺗﻪ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﺟ ‪‬ﻌﻞ ﻣﻜﺎﻧﺘﻪ ﻫﻲ ﺍﻟﺴﻔﻠﻰ‪ ،‬ﺇﻥ ﺍﷲ ﻻ‬ ‫ﺇﻋﺎﻧﺘﻚ"‪ ،‬ﻓﺄﺫﺍﻗﻪ ﺭﰊ ﹶﻃ ‪‬ﻌ ‪‬ﻢ ‪‬ﻧ ‪‬‬ ‫ﺐ ﺍﳌﺴﺘﻜﱪﻳﻦ‪.‬‬ ‫ﳛ ‪‬‬ ‫ﺿﻪ‬ ‫ﻭﺗﺮﻯ ﺍﻟﻨﺎﺱ ﻛﻴﻒ ﻳ ِﺮﺩﻭﻥ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﻛﻴﻒ ﳝ ‪‬ﻦ ﺭ‪‬ﺑﻨﺎ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﻛﻴﻒ ﻳﺄﰐ ﺍﷲ ﺃﺭ ‪‬‬ ‫ﻳﻨ ﹸﻘﺼﻬﺎ ﻣﻦ ﺃﻃﺮﺍﻓﻬﺎ‪ ،‬ﻭﻛﻴﻒ ﻳﺄﺗﻴﻨﺎ ﺧﻴﺎﺭ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻗﻄﺎﺭﻫﺎ ﻭﺃﻛﻨﺎﻓﻬﺎ‪ ،‬ﺫﻟﻚ ﻣﻦ‬ ‫ﻓﻀﻞ ﺍﷲ ﻟ‪‬ﻴﺮﻱ ﺍﻟﻨﺎﺱ ﺃﻥ ﺃﻋﺪﺍﺀﻧﺎ ﻛﺎﻧﻮﺍ ﻛﺎﺫﺑﲔ‪ .‬ﺇﻧﻪ ‪‬ﻳﻌ ‪‬ﺰ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﻳﺮﻓﻊ ﻣﻦ‬ ‫ﺴﺎ ﻟﻠﻘﻮﻡ ﺍﻟﻜﺎﺋﺪﻳﻦ ﺍﳌﺰﺍﲪﲔ‪.‬‬ ‫ﻳﺸﺎﺀ‪ ،‬ﻻ ﺭﺍ ‪‬ﺩ ﻟﻔﻀﻠﻪ‪ ،‬ﺃﻻ ﺇﻥ ﺍﳊﻖ ﻋﻼ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻌ ‪‬‬ ‫ﻭﺍﻧ ﹸﻈ ‪‬ﺮ ﺇﱃ ﺁﺛﺎﺭ ﺳﻨﻦ ﺍﷲ ﰲ ﺃﻓﻌﺎِﻟﻪ‪ ،‬ﺃﺗﻔ ‪‬ﻬ ‪‬ﻢ ﻣﻌﻀﻼِﺗﻬﺎ ﺃﻭ ﲢﻴﻂ ِﺣ ﹶﻜ ‪‬ﻢ ﻛﻤﺎِﻟﻪ؟‬ ‫ﻓﻤﺎ ﻟﻚ ﻻ ‪‬ﺘﺪﻱ ِﻣﻦ ﹶﻃ ‪‬ﺮ ِﺯ ﺃﻓﻌﺎﻟﻪ ﺇﱃ ﻃﺮﺯ ﺃﻗﻮﺍﻟﻪ‪ ،‬ﻭﲣﺘﺎﺭ ﺳﺒﻞ ﺍﻟﻐﺎﻭﻳﻦ؟ ﺃﻣﺎ ﺗﺮﻯ‬ ‫ﺠﻌ‪‬ﻠﻮﻧﺎ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬ ‫‪ 24‬ﻳﺒﺪﻭ ﺃﻧﻪ ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻭﹶﻟ ‪‬‬

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‫ﺃﻥ ﻋﺒ ‪‬ﺪﺍ ﻗﺪ ‪‬ﻳﺒﺘﻠﻰ ﺑﺎﻟﻨﺎﺋﺒﺎﺕ‪ ،‬ﻭﻻ ‪‬ﻳﺪﺭﻯ ِﻣﻦ ﻇﺎﻫ ِﺮ ‪‬ﺳ ‪‬ﻤِﺘﻪ ﺃﻧﻪ ﻣﻦ ﺍﻟﻔﺎﺳﻘﲔ‬ ‫ﻭﺍﻟﻔﺎﺳﻘﺎﺕ‪ ،‬ﻓﺎﻵﻓﺎﺕ ﺗﻨـﺰﻝ ﻋﻠﻴﻪ ﻛﺎﻟﻌﻮﺍﺋﺮ‪ ،‬ﺃﻭ ﻛﺎﻟﺴﻬﻢ ﺍﻟﻌﺎﺋﺮ‪ ،‬ﻭﻳﺘﻴ ‪‬ﻪ‬ ‫ﺲ‪ ،‬ﻭﺍﻵﻥ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ِﻣﻦ ‪‬ﻋﺼﺒﺔ‬ ‫ﻛﺎﳌﺴﺘﻬﺎﻡ ﺍﳊﺎﺋﺮ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻭﻗﺖ ﳝِﻠﻚ ﺍﳌﺎﻝ ﺍﻟﻨﻔﻴ ‪‬‬ ‫ﻱ ﺍﻟﹸﻠﺒﺎﻧﺔ‪ ،‬ﺑﺎِﻟ ‪‬ﻲ ﺍﻟ ِﻜﺴﻮﺓ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺃﻛﺜﺮ ﻣﺎﻻ‬ ‫ﺲ‪ ،‬ﺣﱴ ﻳﺒﺪﻭ ﺑﺎ ِﺩ ‪‬‬ ‫‪‬ﻣﻔﺎﻟﻴ ‪‬‬ ‫ﺶ‬ ‫ﺖ ﺍﻟﺘﻨﻌﻢ ﻭﺍ ﹶﳌﹶﻠ ‪‬ﺪ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﻣﻦ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻭﺟﺤﻴ ‪‬‬ ‫ﻭﻭﻟﺪﺍ‪ ،‬ﻭﹸﺃﻋﻄﻴ ‪‬‬ ‫ﻚ ﻭﺃﻣﲔ‪ ،‬ﻭﻛﺎﻥ ﻳ ‪‬ﺪﻋﻲ ﺃﻥ ﻟﻪ ﺩﺧﻞ ﻋﻈﻴﻢ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻭ ‪‬ﺷﻴﺤﺎ ﹸﻥ ﻭﻓﺎِﺗ ‪‬‬ ‫ﻭﺃﻧﻪ ﲨﻊ ﰲ ﻧﻔﺴﻪ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻓﺄﺗﻰ ﺃﻣ ‪‬ﺮ ﺍﷲ ﻭﻗﻀﺎﺅﻩ‪ ،‬ﻭﻧﺰﻝ ﻋﻠﻴﻪ ﺑﻼﺅﻩ‪،‬‬ ‫ﻓﺬﻫﺐ ﺑﺴﻤﻌﻪ ﻭﺃﺑﺼﺎﺭﻩ‪ ،‬ﻭﺧﺘﻢ ﻋﻠﻰ ﻗﻠﺒﻪ ﻭﺟﻌﻠﻪ ﺃ ‪‬ﻭﻝ ﺍﳉﺎﻫﻠﲔ‪ .‬ﻓﺎﺷﺘﻬﺮ ﲝﻤ ٍﻖ‬ ‫ﺝ ﻣﻦ ﺍﳉﻨﺔ ﺍﻟﱵ ﻛﺎﻥ ﻓﻴﻬﺎ ﻛﺎﳌﻜﺮﻣﲔ‪ .‬ﻓﺼﺎﺭﺕ ﻟﻪ‬ ‫ﻓﺎﺿﺢ‪ ،‬ﻭﺟﻬﻞ ﻭﺍﺿﺢ‪ ،‬ﻭﹸﺃﺧ ِﺮ ‪‬‬ ‫ﺍﻟﺴﻔﺎﻫﺔ ﻭﺍﻟﺬﻟﺔ‪ ،‬ﻭﺍﳉﻬﻞ ﻭﺍﻟﻨﻜﺒﺔ‪ ،‬ﻛﺎﳌﻮﺍﺭﻳﺚ ﺍﳌﻌ‪‬ﻴﻨﺔ ﻭﺍﳊﺼﺺ ﺍﳌﻔﺮﻭﺿﺔ ﺍﳌﺴﱠﻠﻤﺔ‪،‬‬ ‫ﺖ‪ ،‬ﻭﻧﻮﺍﺋﺒﻪ‬ ‫ﻭﺳ ﹶﻘﻂ ﻣﻦ ﲰﺎﺀ ﺍﻟﻌﺮﻭﺝ ﻛﺎﳌﻠﻌﻮﻧﲔ‪ .‬ﻭﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻣﺼﻴﺒﺘﻪ ﺟﹼﻠ ‪‬‬ ‫ﺖ‪ ،‬ﰒ ﳝ ‪‬ﺮﻭﻥ ﺑﻪ ﻣﺴﺘﻬﺰﺋﲔ‪ .‬ﻭﻫﻮ ‪‬ﻳﺪِﺑﺮ ﻓﻼ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﻳﻔ ‪‬ﺮ ﻣﻦ ﻗﺪﺭ ﺍﷲ‬ ‫ﻋﻈﻤ ‪‬‬ ‫ﳉﺬﻉ ﻭ‪‬ﻳﻘ ِﺪﻡ ﻛﺎﻟﻘﺎﺭﺡ‪،‬‬ ‫ﺫﻱ ﺍﳉﻼﻝ‪ ،‬ﻭﻟﻮ ﻓ ‪‬ﺮ ﻋﻠﻰ ﻻﺣﻘﺔ ﺍﻵﻃﺎﻝ‪ ،‬ﻭﺭﲟﺎ ﻳﺘﺒﺼﺮ ﻛﺎ ﹶ‬ ‫ﻓﻴﺠﻲﺀ ﻗﺪ ‪‬ﺭ ﺍﷲ ﻭﻳﻄﺮﺣﻪ ﻛﺎﻟﺼﱯ ﰲ ﺍﻟﺒﺎﺭﺡ‪ ،‬ﻓﲑﺗﻌﺪ ﻛ ﱠﻞ ﻭﻗﺖ ﻛﺎﻟ‪‬ﻴﺮﺍﻉ‪،‬‬ ‫ﻭﻳﺘﺤﺮﻙ ﻛﺎﻟﹸﻠﻌﺎﻉ‪ ،‬ﻭﻳﻔ ﹼﻜﺮ ﺃﺯﻳ ‪‬ﺪ ﻣﻦ ﺍﻟﻘﺪﺭ ﺍﻟﻼﺯﻡ‪ ،‬ﰒ ﻻ ﻳﻨﺠﻮ ﻣﻦ ﺍﳍﻢ ﺍﳍﺎﺫﻡ‪،‬‬ ‫ﻭﻳﺒﻘﻰ ﻛﺎﳋﺎﺋﺒﲔ‪ .‬ﰒ ﻳﺒﺪﻭ ﻟﻪ ﺃﻥ ﻳﻘﻄﻊ ﺍﳌﺴﺎﻓﺔ ﺍﻟﻨﺎﺋﻴﺔ ﻟﻴﻌﺎﰿ ﺍﻵﻻﻡ ﺍﻟﻘﻀﺎﺋﻴﺔ‬ ‫ﻭﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻔﺎﺋﺰﻳﻦ؛ ﻓﻴﻘﺎﻝ ﻣﺜﻼ ﺇﻥ ﺃﻣﲑ "ﻛﺎﺑ ﹶﻞ"‪ ،‬ﻳﺮﰊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻳﺸﺎﺑﻪ ﺍﻟﻮﺍﺑ ﹶﻞ‪،‬‬ ‫ﻓﻴﻔﺮﺡ ﻓﺮﺣﺎ ﺷﺪﻳﺪﺍ ﻛﺎﻟﺴﻜﺮﺍﻥ‪ ،‬ﻭﻳﻘﺼﺪ "ﻛﺎﺑﻞ" ﻣﻊ ﺑﻌﺾ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻟﻴﻮﻃﻨﻮﻩ‬ ‫ﺏ‪ ،‬ﻭ‪‬ﻳﻤ ﹶﻄﺮﻭﺍ ﺩﺭﺍﻫﻢ ﻛﺴﺤﺎﺏ‪ ،‬ﻭﻫﻮ ﳚﻌﻞ ﺍﺑﻨﻪ ﺍﻟﺬﻱ ﻫﻮ ﺳ ‪‬ﺮﻩ ﺭﻓﻴ ‪‬ﻖ‬ ‫ﺃﻣﻨ ‪‬ﻊ ﺟﻨﺎ ٍ‬ ‫ﺼﻞ‬ ‫ﺴ ‪‬ﺮﻯ‪ ،‬ﻭ‪‬ﺗﻌﺎﺻﻲ ﺍﻟ ﹶﻜ ‪‬ﺮﻯ‪ ،‬ﻓﻴ ِ‬ ‫‪‬ﻋﺘﺎﺩﻩ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﺍﺭﺗﺪﺍﺩﻩ‪ ،‬ﻭﱂ ﺗ ‪‬ﺰ ﹾﻝ ﺗﻌﺎﱐ ﻋﻴ‪‬ﻨﻪ ﺍﻟ ‪‬‬ ‫ﺾ‬ ‫"ﻛﺎﺑﻞ" ﺑﺸ ‪‬ﻖ ﺍﻟﻨﻔﺲ ﻭﺟﻬ ِﺪ ﺍ ﹸﳌ ‪‬ﻬﺠﺔ‪ ،‬ﺑﻌﺪ ﻣﻜﺎﺑﺪﺓ ﺃﻧﻮﺍﻉ ﺍﻟﺼﻌﻮﺑﺔ‪ ،‬ﻭﻳﻠﻘﻰ ﺑﻌ ‪‬‬ ‫ﺍﻟ ‪‬ﻌ ‪‬ﻤﻠ ِﺔ‪ ،‬ﻭﻳﺼﺎﰲ ﺑﺎﻟﻨﻔﺎﻕ ﻭﺍﳌﺪﺍﻫﻨﺔ‪ ،‬ﻭﳜﻔﻲ ﻣﺬﻫﺒﻪ ﺧﻮﹰﻓﺎ ﻣﻦ ﺍﳊﺮﻣﺎﻥ‪ ،‬ﺃﻭ ﺍﳍﻮﺍﻥ‬ ‫ﺠﺪ‬ ‫ﺴﺮ ﺍﳌﻌﻴﺸﺔ‪ ،‬ﻓﻴﺴ ‪‬‬ ‫ﻣﻦ ﺃﻳﺪﻱ "ﻋﺒﺪ ﺍﻟﺮﲪﻦ"‪ .‬ﻭﻛﺬﻟﻚ ‪‬ﺗﺴ ‪‬ﻮﻝ ﻟﻪ ﺍﻟﻨﻔﺲ ِﻣﻦ ‪‬ﻋ ‪‬‬

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‫ﺗﻮﺍﺿ ‪‬ﻌﺎ ﻟﻜﻞ ﺫﻭﻱ ﺍﻟﺜﺮﻭﺓ‪ ،‬ﻭﳜ ‪‬ﺮ ﺃﻣﺎﻡ ﺃﺭﻛﺎﻥ ﺍﳊﻜﻮﻣﺔ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳﺼ ‪‬ﺪﻕ ﻓﻴﻪ ﻣﺎ ﻗﻴﻞ‬ ‫ﺲ ﺍﻟﻔﻘﲑ ﻋﻠﻰ ﺑﺎﺏ ﺍﻷﻣﲑ"‪.‬‬ ‫ﰲ ﺃﻫﻞ ﺍﻟﺘﺰﻭﻳﺮ‪ِ" :‬ﺑ ﹾﺌ ‪‬‬ ‫ﺼﺤﺒﺔ‪ ،‬ﻭ‪‬ﻳﻮﺟﻲ ﺃﻗﺪﺍ ‪‬ﻣﻪ‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃﻧﻪ ﻳﺼ ‪‬ﺪﻉ ‪‬ﻋ ‪‬ﻤﻠ ﹶﺔ ﺍﻷﻣﲑ ﺑﺎﶈﺒﺔ‪ ،‬ﻭﻳﺘﺒﺨﺒﺦ ﺑﺎﻟ ‪‬‬ ‫ﺐ ﻣﻄ‪‬ﻴﺔ‪ ،‬ﺃﻭ ﺗﺴﱠﻠ ‪‬ﻢ ﻋﻄ‪‬ﻴﺔ‪ ،‬ﻭﻳﺴﺄﻝ‬ ‫ﺇﱃ ﻗﺼﺮ ﺍﻷﻣﲑ ﻏﺮﺑ ﹰﺔ‪ ،‬ﻓﻼ ﻳﻘﻮﻝ ﻟﻪ ﺃﺣﺪ ﺍﺭ ﹶﻛ ‪‬‬ ‫ﺼﻪ ﻭﻳﻠ ﱢﻔﻊ ﻭﺟﻬﻪ‪ ،‬ﻟﺌﻼ ﻳﺆﺧﺬ ﻛﺎ‪‬ﺮﻣﲔ‪ .‬ﻭﻳﻜﻮﻥ‬ ‫ﺤﺎﺫﻳﻦ‪ .‬ﻭﻳﻨ ﱢﻜﺮ ﺷﺨ ‪‬‬ ‫ﺇﳊﺎﻓﺎ ﻛﺎﻟﺸ ‪‬‬ ‫ﻉ ِﻣﻦ ﺣﺬﺍﺋﻬﻢ‪ ،‬ﻭﺃﻓﲎ ﻓﻴﻬﻢ ﻣﻦ ﻏﺬﺍﺋﻬﻢ‪ ،‬ﻭﻳﺴﹼﻠﻢ ﻋﻠﻴﻬﻢ ﲢﻴﺔ ﺍﳋﺎﺩﻣﲔ‪ .‬ﰒ‬ ‫ﳍﻢ ﺃﻃﻮ ‪‬‬ ‫ﻳﻘﻮﺩﻭﻧﻪ ﺇﱃ ﺣﻀﺮﺓ ﺍﻷﻣﲑ‪ ،‬ﻭﻳﺬﻫﺒﻮﻥ ﺑﻪ ﻛﺎﻷﺳﲑ‪ ،‬ﻓﻴﺨ ‪‬ﺮ ﺃﻣﺎﻣﻪ ﻛﺎﻟﺴﺎﺟﺪﻳﻦ‪،‬‬ ‫ﺴﲏ ﻭﺃﻫﻠﻲ ﺿ ‪‬ﺮ‪،‬‬ ‫ﻭﻳﺜﲏ ﻋﻠﻴﻪ ﻗﺎﺋﻼ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻷﻣﲑ ﺍﻷﻛﺮﻡ‪ ،‬ﻭﺍﻟﺴﻠﻄﺎﻥ ﺍﻷﻋﻈﻢ‪ ،‬ﻣ ‪‬‬ ‫ﻕ ﻋﻠ ‪‬ﻲ‬ ‫ﻭﺑﻌﻤﺮﻙ ﺇﻥ ﻋﻴﺸﻲ ﻣ ‪‬ﺮ‪ ،‬ﻭﺟﺌﺘﻚ ﻣﻦ ﺩﻳﺎﺭ ﺑﻌﻴﺪﺓ‪ ،‬ﲟﺼﺎﺋﺐ ﺷﺪﻳﺪﺓ‪ ،‬ﻓﺘﺼ ‪‬ﺪ ‪‬‬ ‫ﺇﻥ ﺍﷲ ﳚﺰﻱ ﺍﳌﺘﺼﺪﻗﲔ‪.‬‬ ‫ﺲ ﻭﻳﺘﻜﻠﻢ‬ ‫ﻭﳜﺎﻃﺒﻪ ﺍﻷﻣﲑ ﺑﻠﺴﺎ ٍﻥ ﹶﺫِﻟ ٍﻖ‪ ،‬ﻭﻻ ‪‬ﻳﺮﻳﻪ ﺭﺍﺋﺤﺔ ِﻣﻦ ‪‬ﻣﹶﻠ ٍﻖ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﺟِﻠ ‪‬‬ ‫ﺑﻪ ﻏﻀﺒﺎﻥ‪ ،‬ﻓﻴﻈ ‪‬ﻦ ﺍﳌﺴﻜﲔ ﺃﻥ ﺃﺟﻠﻪ ﻗﺪ ﺣﺎﻥ‪ ،‬ﻓﻬﻨﺎﻙ ﻻ ﻳﺒﻘﻰ ﺇﳝﺎﻧﻪ ﺑﺎﻷﻟﻄﺎﻑ‬ ‫ﺍﻟﺮﲪﺎﻧﻴﺔ‪ ،‬ﻭﻳﻜﺎﺩ ﳜﺮﺝ ﺑﻮﻟﻪ ﻣﻦ ﺍﳍﻴﺒﺔ ﺍﻟﺴﻠﻄﺎﻧﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﳜﺰﻱ ﺍﷲ ‪‬ﻋ‪‬ﺒﺪ ﹶﺓ‬ ‫ﺍﳌﺨﻠﻮﻗﲔ‪ .‬ﰒ ﳜﺮﺝ ﻣﻦ ﺑﻴﺖ ﺍﻷﻣﲑ‪ ،‬ﻭﻳﺴﺘﻴﻘﻦ ﺍﻷﻣﲑ ﺃﻧﻪ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﺰﻭﻳﺮ‪،‬‬ ‫ﻓﻼ ‪‬ﻳﺆ ‪‬ﻭﻯ ﺇﻟﻴﻪ ﻛﺮﺟﺎﻝ ﻣﺘﻘﲔ‪ .‬ﻭﺃﻣﺎ ﺫﻟﻚ ﺍﳌﻐﺮﻭﺭ ﺍﳉﻬﻮﻝ‪ ،‬ﻭﺍﻟﺴﻔﻴﻪ ﺍﳌﺨﺬﻭﻝ‪،‬‬ ‫ﻓﻴﻈﻦ ﺃﻥ ﺍﻟﻌﻄﺎﻳﺎ ﺍﻟﻌﻈﺎﻡ ﺳﺘﺴﱠﻠﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻜﺮﻣﻪ ﺍﻷﻣﲑ ﻭﻳﻜﻮﻥ ﻟﻪ ﻣﻜﺎﻧﺔ ﻟﺪﻳﻪ‪ ،‬ﺃﻭ‬ ‫ﻳﺪﺧﻞ ﰲ ﺍﳌﻘﺮﺑﲔ‪.‬‬ ‫ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﰲ ﻧﺴﺞ ﻫﺬﻩ ﺍﻟﺘﺨﻴﻼﺕ‪ ،‬ﻭﺗﻐﻴﲑ ﺍﻟﻠﺒﺎﺱ ﻛﺎﻟﺼﺎﺋﺪ ﻭﺍﻟﺼﺎﺋﺪﺍﺕ‪،‬‬ ‫ﻳ ﹼﻄﻠﻊ ﺑﻌﺾ ﺍﳌﺘﻮﲰﲔ ﻋﻠﻰ ِﺷﻘﺎﻗﻪ‪ ،‬ﻭ‪‬ﻳﺨ‪‬ﺒﺮﻭﻥ ﻋﻦ ﻓﻄﺮﺗﻪ ﻭﻃﺮﻳﻖ ﻧﻔﺎﻗﻪ‪ ،‬ﻓﻴﻔﺎﺟﺌﻪ‬ ‫ﺩﺍ ُﺀ ﺍﻹﺷﻔﺎﻕ‪ ،‬ﻭﻻ ﻳﺴﺮﻱ ﺍﻟﻮﺳﻦ ﺇﱃ ﺍﻵﻣﺎﻕ‪ ،‬ﻭﻳﻈﻦ ﺃﻧﻪ ﻣﻦ ﺍﳌﻘﺘﻮﻟﲔ‪ .‬ﻭ‪‬ﻳﻮ ِﺟﺲ‬ ‫ﰲ ﻧﻔﺴﻪ ِﺧﻴﻔ ﹰﺔ ﻋﻠﻰ ﺧﻴﻔﺔ‪ ،‬ﲟﺎ ﻳﺮﻯ ﺭﻋﺐ ﺍﻷﻣﲑ ﻭﻃﺮﻳﻖ ﻋﻘﻮﺑﺔ‪ ،‬ﻓﺘﻜﺎﺩ ﺗﺰﻫﻖ‬ ‫ﻧﻔﺴﻪ ﻭﻳﺴﻘﻂ ﻛﺠﻴﻔﺔ‪ ،‬ﺃﻭ ﻳﻐﻤﻰ ﻋﻠﻴﻪ ﻛﺎﳌﻔﺴﺪﻳﻦ ﺍﳋﺎﺋﻔﲔ‪ .‬ﻓﻴﻔﺮ ﻭﻳﺮﲢﻞ‬ ‫ﺻﻠ ﹰﺔ ﻣﻦ ﺃﻣﲑ ﺍﳌﺴﻠﻤﲔ‪ .‬ﺃﻭ ﻳﻌﻄﻰ ﻟﻪ ﻗﻠﻴﻞ‬ ‫ﺠ ‪‬ﺪﻳﻦ‪ ،‬ﻭﳛﺴﺐ ﺣﻴﺎﺗﻪ ِ‬ ‫ﺑﺎ ﹸﳌﺪِﻟﺠﲔ ﺍ ﹸﳌ ِ‬ ‫ﺇﻧﻌﺎﻣﻪ‪ ،‬ﻓﻼ ﻳ ِﻘ ﱡﻞ ﺑﻪ ﺷﻲﺀ ِﻣﻦ ﺇﺻﺮﺍﻣﻪ‪ ،‬ﻭﻻ ﺗﻔﻴﺪﻩ ﺳﺠﺪ‪‬ﺗﻪ ﻭﻻ ﺟﻬ ‪‬ﺪ ﺍﺻﻠﺨﻤﺎﻣﻪ‪،‬‬

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‫ﺑﻞ ﻳﻌﺮﻑ ﺃﻧﻪ ﻟﻴﺲ ﺃﻫﻞ ﺇﻛﺮﺍﻣﻪ‪ ،‬ﻓﻼ ﻳﻈﻠﻤﻪ ﺍﻷﻣﲑ ﺍﻟﻨﺤﺮﻳﺮ‪ ،‬ﺑﻞ ﻫﻮ ﻳﻈﻠﻢ ﻧﻔﺴﻪ‬ ‫ﻓﻼ ﻳﻨﻔﻌﻪ ﺍﻟﺒﺤﺮ ﻭﻻ ﺍﻟﻐﺪﻳﺮ‪ ،‬ﻓﻴﻘﺼﺪ ﺩﺍﺭﻩ ﳐﺬﻭﻻ ﻭﻣﻠﻮﻣﺎ‪ ،‬ﻭﻣﺮﻳﻀﺎ ﳏﻤﻮﻣﺎ‪،‬‬ ‫ﻭ‪‬ﻳﻈ ِﻬﺮ ﺃﻧﻪ ﺭﺟﻊ ﻓﺎﺋﺰﺍ ﻣﻘﺒﻮﻻ‪ ،‬ﻣﻊ ﺃﻧﻪ ‪‬ﺭ ‪‬ﺩ ﰲ ﺍﳊﺎﻓﺮﺓ‪ ،‬ﻭﺭﺟﻊ ﺑﺎﻟ ﹶﻜ ‪‬ﺮﺓ ﺍﳋﺎﺳﺮﺓ‪،‬‬ ‫ﻭﻟﻜﻦ ﻳﺴﺘﺮ ﺃﻣﺮﻩ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻼﻋﻨﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﻳﻨﻔﺪ ﻋﻤﺮﻩ ﻛﺎﳌﺼﺎﺑﲔ‪.‬‬ ‫ﰒ ﻳﺮﺟﻊ ﻣﻦ ﺗﻠﻚ ﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻭﻳﺼﱪ ﻣﻠ‪‬ﻴﺎ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺑﻌﺪ ﺑﺮﻫﺔ ﻳﻘﺼﺪ ﺃﻧﺎﺳﺎ‬ ‫ﺁﺧﺮﻳﻦ‪ ،‬ﻓﻼ ﻳﺮﻯ ﻭﺟ ‪‬ﻪ ﺧﲑ ﻣﻦ ﺟﻨﺎﺏ‪ ،‬ﻭﻳﺘﺮﺩﺩ ﻣﻦ ﺑﺎﺏ ﺇﱃ ﺑﺎﺏ‪ ،‬ﻭﳜﺴﺄ‬ ‫ﻛﻜﻼﺏ‪ ،‬ﻭﺗﺘﺮﺍﻣﻰ ﺑﻪ ﻣﺮﺍﻣﻲ ﺍﻹﻓﻼﺱ‪ ،‬ﺇﱃ ﻓﻠﻮﺍﺕ ﺍﳍﻮﺍﻥ ﻭﺍﻻﻧﺘﻜﺎﺱ‪ ،‬ﻭ‪‬ﻳﺠﹶﻠﻰ ﻣﻦ‬ ‫ﺽ‪ ،‬ﺣﱴ ﻳﺼﲑ ﺍﺑ ‪‬ﻦ ﻛ ﱢﻞ ﺗﺮﺑﺔ‪ ،‬ﻭﺃﺧﺎ ﻛ ﱢﻞ‬ ‫ﺽ‪ ،‬ﻭﻳﻜﺎﺑﺪ ﳏﻦ ﺍﻟﺴﻔﺮ ﻟ ‪‬ﻌ ‪‬ﺮ ٍ‬ ‫ﺃﺭﺽ ﺇﱃ ﺃﺭ ٍ‬ ‫ﺽ‬ ‫ﻏﺮﺑﺔ‪ ،‬ﻳﻘﻄﻊ ﻛﻞ ﻭﺍﺩ‪ ،‬ﻭﻳﺸﻬﺪ ﻛﻞ ﻧﺎﺩ‪ ،‬ﰒ ﻳﺮﺟﻊ ‪‬ﲜ ‪‬ﺮ ٍﺩ ﻭﻭﺟ ٍﻪ ﻛﺮﻣﺎﺩ‪ ،‬ﻭﻣﺮ ٍ‬ ‫ﺟﻼ ٍﺩ ﻛﺎﳋﺎﺋﺒﲔ‪ .‬ﻻ ﻳﺮﻯ ﻳﻮﻣﺎ ‪‬ﻣﺴِﻠ‪‬ﻴﺎ ﻋﻦ ﺍﻷﺷﺠﺎﻥ‪ ،‬ﻭﻻ ﻗﻮﻣﺎ ﻣﻮﺍﺳﲔ‬ ‫ﺨ‪‬ﺘﻪ ﻛﺎﳌﻠﻌﻮﻧﲔ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﳊﻤﺎﻡ‪ ،‬ﻟﻴﻨﻘﻄﻊ ﺍﻵﻻﻡ‪ ،‬ﻓﻴﻠ ‪‬ﻌﻦ ‪‬ﺑ ‪‬‬ ‫ﻛﺎﻷﻋﻮﺍﻥ‪ ،‬ﻭﻻ ﻳﺄﺗﻴﻪ ﺍ ِ‬ ‫ﺤﺎﺫﻳﻦ ﻭﺍﻟﺴﺎﺋﻠﲔ ﺇﳊﺎﻓﺎ ﻭﺍﳌﻌﺘ ‪‬ﺮﻳﻦ‪ .‬ﻳﺄﻛﻠﻪ ﺍﻹﻓﻼﺱ‪ ،‬ﻭﻳﺪﻭﺳﻪ‬ ‫ﺸﻨ ِﺔ ﺍﻟﺸ ‪‬‬ ‫ﺸ‪‬ﻨ ِ‬ ‫ﻳﻌﻴﺶ ﺑ ِ‬ ‫ﺱ‪ ،‬ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻨ‪‬ﺒﻂ ﻓﻴﻐﻴﺾ‪ ،‬ﻭﻳﺴﻌﻰ ﺃﻥ‬ ‫ﺍﻻﻧﺘﻜﺎﺱ‪ ،‬ﺣﱴ ﻳﺬﻫﺐ ﻋﻘﻠﻪ ﻭﳜﺘ ﹼﻞ ﺍﳊﻮﺍ ‪‬‬ ‫ﻳﺼﻌﺪ ﻓﻴﺘﺼﺪﻯ ﻟﻪ ﺍﳊﻀﻴﺾ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻳﺴﻤﻊ ﻟﻌﻦ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻳﻮﺧﺰﻭﻧﻪ ﺑﺄﺳ‪‬ﻨﺔ‬ ‫ﻀ‪‬ﺒﻮﻥ‬ ‫ﺍﻟﻠﻮﻡ‪ ،‬ﻭﺭﲟﺎ ﻳﻀﺮﺑﻮﻧﻪ ﻋﻠﻰ ﻫﻔﻮﺗﻪ‪ ،‬ﻣﻐﺎﺿﺒﲔ ﻋﻠﻰ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﻓﻮﻫﺘﻪ‪ ،‬ﻭ‪‬ﻳ ِ‬ ‫ﻋﻠﻴﻪ ﺑﺄﺩﱏ ﺍﻟﻌﺜﺎﺭ‪ ،‬ﻭﻛﺎﺩﻭﺍ ﺃﻥ ﻳﻘﺘﻠﻮﻩ ﺑﺎﻟﺴﻴﻒ ﺍﻟﺒ‪‬ﺘﺎﺭ‪ ،‬ﻭﻻ ﻳ ‪‬ﻌ ‪‬ﺪﻭﻥ ﻋﻦ ﺍﻟﹶﻠ ﹾﺬﻉ‬ ‫ﻭﺍﻟ ﹶﻘ ﹶﺬﻉ‪ ،‬ﻭﻻ ﻳﺬﻳﻘﻮﻧﻪ ﺭﺍﺋﺤﺔ ﻛﺮﻡ ﺍﻟﻄﺒﻊ‪ ،‬ﺑﻞ ﺭﲟﺎ ﻳﻀﺮﺑﻮﻧﻪ ﺑﺎﻟﻨﻌﺎﻝ‪ ،‬ﺃﻭ ﺍﻟﻌﺼﻲ‬ ‫ﻭﺍﳊﺒﺎﻝ‪ ،‬ﺣﱴ ﳚﺪ ﻣﺎ ﳚﺪ ﺍﳊﺎﺋﺮ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﻭﻳﺮﻯ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻋﻨﻪ ﳛﻴﺪ‪ ،‬ﻭﻳﻘﻮﻝ ﻳﺎ‬ ‫ﺴﲏ ﺍﳋﺰﻱ ﺍﳌﺒﻴﺪ‪ .‬ﻓﻴﻀﻄﺮ ﺇﱃ ﺃﻥ ﳜﺘﺎﺭ ﺍﻟ‪‬ﺒﲔ ﺍﳌﻄ ‪‬ﻮﺡ‪،‬‬ ‫ﻟﻴﺘﲏ ﻣﺖ ﻗﺒﻞ ﻫﺬﺍ ﻭﻣﺎ ﻣ ‪‬‬ ‫ﻼ‪ ،‬ﻳﻐﺘﻤﺪ ﺍﻟﹶﻠﻴ ﹶﻞ‪ ،‬ﻭﻳِﻠﺞ‬ ‫ﻼ‪ ،‬ﻭﻳﺮﻛﺾ ﻋﺎﺟ ﹰ‬ ‫ﻭﺍﻟﺴﲑ ﺍﳌ ‪‬ﱪﺡ ﻛﺎﳌﺼﺎﺑﲔ‪ .‬ﻓﻴﻤﺸﻲ ﺭﺍﺟ ﹰ‬ ‫ﺴﻴﻞ‪ ،‬ﻭﺭﲟﺎ ﻳﺘﺮﺍﺀﻯ ﻟﻪ ‪‬ﺷ‪‬ﺒ ‪‬ﺢ ﻣﺮﺍ ٍﺩ‪ ،‬ﺃﻭ ﻳﺪﻋﻮﻩ ﺃﺣﺪ ﺑﺈﻇﻬﺎﺭ ﻭﺩﺍ ٍﺩ‪ ،‬ﻓﻴﻔﺮﺡ ﻭ‪‬ﻳﻌﺪﻱ‬ ‫ﺍﻟ ‪‬‬ ‫‪٢٥‬‬ ‫ﺿﻪ ﺑ ‪‬ﻮ ﹾﻗ ٍﺪ ﻭ ﹶﺫﻣﻴ ٍﻞ‪ ،‬ﻭﺇﺟﺎﺯ ِﺓ ِﻣﻴ ٍﻞ‬ ‫ﻀﻲ ِﻋ ‪‬ﺮﺑﺎ ‪‬‬ ‫ﻀ ‪‬ﻮ ‪‬ﻋﺘﺎ ٍﺩ‪ِ ،‬ﺑﻨﺂ ٍﺩ ﻭﺍﺳﺘﻴﺴﺎﺩ‪ ،‬ﻭ‪‬ﻳﻨ ِ‬ ‫ﺇﻟﻴﻪ ِﻧ ‪‬‬ ‫‪ 25‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﺑ ‪‬ﻮ ‪‬ﺧ ٍﺪ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺑﻌﺪ ﻣﻴﻞ‪ ،‬ﻓﺒﺎﻵﺧﺮ ﻳﻠﻘﻰ ﺍﳋﺴﺮﺍﻥ ﻭﺍﳊﺮﻣﺎﻥ‪ ،‬ﻭﻳﻈﻬﺮ ﺃﻥ ﺍﻟﺪﺍﻋﻲ ﻗﺪ ﻣﺎﻥ‪ ،‬ﻭﻳﺘﺤﻘﻖ‬ ‫ﺕ "ﻧﺰﻭﻝ ﺍﳌﺎﺀ"‪،‬‬ ‫ﺃﻥ ﺳﻔﺮﻩ ﺍﺑﺘﻼﺀ ﻭﳏﻞ ﺍﻻﺳﺘﻬﺰﺍﺀ‪ ،‬ﻭﺍﻷﻣﻞ ﺑﺎﻃﻞ ﻭﺧﻴﺎﻝ ﻛﺘﺨﻴﻼ ِ‬ ‫ﻀﺮﻩ ﺍﻷﺟﻞ‬ ‫ﻭﺍﳌﺂ ﹸﻝ ﺧﺴﺮﺍﻥ ﻣﻊ ﴰﺎﺗﺔ ﺍﻷﻋﺪﺍﺀ‪ .‬ﻭﺑﺎﻵﺧﺮ ‪‬ﺗﺸ‪‬ﻴﺒﻪ ﺍﻟﻨﻮﺍﺋﺐ‪ ،‬ﻭﳛ ‪‬‬ ‫ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻓﻴﻤﻮﺕ ﻭﻫﻮ ِﻫ ‪‬ﻢ‪ ،‬ﻭﻋﻠﻴﻪ ﻫﺪ ‪‬ﻡ‪ ،‬ﻓﻼ ﻳﺒﻜﻲ ﺑﺎ ٍﻙ ﻋﻨﺪ ﺭﻓﻊ ﺟﻨﺎﺯﺗﻪ‪ ،‬ﻭﻻ‬ ‫ﺼﺮﻭﻥ ﻭﻳﻠﺤﻘﻮﻥ‬ ‫ﺗﺬﺭﻑ ﻋﲔ ﻋﻠﻰ ﹸﻓﺮﻗﺘﻪ‪ ،‬ﻭﻳﺮﺗ ‪‬ﺪ ﺃﺑﻨﺎﺅﻩ ﺑﻌﺪ ﻣﻮﺗﻪ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺘﻨ ‪‬‬ ‫ﺑﺎﻟﺸﻴﺎﻃﲔ‪ .‬ﻭﳝﻠﻚ ﺷﺮﻛﺎﺅﻩ ﺩﺍﺭﻩ ﺍﳋ ِﺮﺑﺔ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﻬ ‪‬ﺪﻭﻥ ﺇﻟﻴﻪ ﺇﻻ ﺍﻟﻠﻌﻨﺔ‪ ،‬ﻓ‪‬ﻴﻘ ﹶﻄﻊ ﺍﲰﻪ‬ ‫ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺂﻝ ﺃﻣﺮﻩ ﺧﺴﺮﺍﻥ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺳﻮﺍﺩ ﺍﻟﻮﺟﻪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‪،‬‬ ‫ﻭﺍﻟﺒﻌﺪ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﺲ ﺃﺑﻮﻳﻪ‬ ‫ﻭﺭﺟﻞ ﺁﺧﺮ ‪‬ﻭﻟﺪ ﰲ ﺑﻴﺖ ﺍﻟﺸﺮﻑ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﺍﻟﻌﺰﺓ ﻭﺍﻹﻗﺒﺎﻝ‪ ،‬ﻣﺎ ﻣ ‪‬‬ ‫ﺱ‪ ،‬ﻭﻳﻬﺘ ‪‬ﺰ ﺍﳋﺪﺍﻡ ﻋﻨﺪ ﺣﺮﻛﺔ ﺷﻔ‪‬ﺘﻴﻪ‪،‬‬ ‫ﺱ‪ ،‬ﻭﻣﺎ ﻋِﻠﻢ ﻣﺎ ﺍﻟﺒﺄﺱ ﻭﺧ ‪‬ﺮﺟﻪ ﺍﻷﻛﻴﺎ ‪‬‬ ‫ﺍﻹﻓﻼ ‪‬‬ ‫ﺸﻮ ِﺷ‪‬ﺒﺎ‪ ،‬ﻭ ِﻣﻦ ﻛﻞ‬ ‫ﺐ ﻟ ‪‬ﺪﻳﻪ‪ ،‬ﻭﺗﺮﻯ ‪‬ﺟ ﹾﻔ ‪‬ﺮﻩ ‪‬ﻣﻨِﺒﻄﺎ‪ ،‬ﻭﹶﻗ ﹾﻔ ‪‬ﺮﻩ ‪‬ﻣ ‪‬ﻌ ‪‬‬ ‫ﻭﻳِﺜ‪‬ﺒﻮﻥ ﻟﺘﺤﺼ‪‬ﻞ ﻣﺎ ﺃﺣ ‪‬‬ ‫ﺴﻪ‪ ،‬ﻭﻳﻌﻴﺶ ﲪﻴﺪﺍ ﻭﳛﺴﺒﻪ ﺍﻟﻨﺎﺱ ﺳﻌﻴﺪﺍ ﻭﻣﻦ‬ ‫ﺲ ‪‬ﺧ‪‬ﻨ ‪‬ﺪِﻟﻴ ‪‬‬ ‫ﺴﻪ‪ ،‬ﻭﲤﻴ ‪‬‬ ‫ﻓﻌ ٍﻞ ‪‬ﻳﺘ ‪‬ﺮﻉ ِﻛ‪‬ﻴ ‪‬‬ ‫ﺍﻟﺼﺎﳊﲔ‪.‬‬ ‫ﺑﻞ ﺭﲟﺎ ﲡﺪ ﺭﺟﻼ ﻓﺎﺳﻘﺎ ﻗﻮ ‪‬ﱘ ﺍﻟﺸﺎﻁ ﲨﻮ ‪‬ﻡ ﺍﻟﻨﺸﺎﻁ‪ ،‬ﳝﻴﺲ ﰲ ﺣﻠﻞ ﺍ ِﳌﺮﺍﺡ‪،‬‬ ‫ﺴﻔﻮﺩ‪،‬‬ ‫ﺾ ﻋﻠﻰ ﺍﻟ ‪‬‬ ‫ﻭﻻ ﳜﻄﺊ ﺳﻬﻤﻪ ﻣﻦ ﻏﺮﺽ ﺍﻷﻓﺮﺍﺡ‪ .‬ﻳﺴ ﱠﻔﺪ ﻟﻪ ﻛﻞ ﳊ ٍﻢ ﻏﺮﻳ ٍ‬ ‫ﻭ‪‬ﻳﺸ ‪‬ﻮﻯ ﻟﻪ ﺍﻟﻔﺮﺍﺭﻳﺞ ﻣﻊ ﺍﻟﺮﻏﻴﻒ ﺍﳌﺜﺮﻭﺩ‪ ،‬ﻭﻫﻮ ﻳﺄِﺑﺰ ﻛﹸﺄﺑﻮ ِﺯ ﺍﻟﻈﺒﺎﺀ‪ ،‬ﻭﻗﺪ ﳚﺪ ﻛ‪‬ﻨﺰﺍ‬ ‫ﳉ ‪‬ﻬﺮﺍﺀ‪ ،‬ﻭﻳﺼﻴﺪ ﺃﻧﺎ ‪‬ﺳﺎ ﻛﺎﻟﺪﻭﺍﺏ ﺑﺈﺭﺍﺀﺓ ﻣﻼﻣﺢ ﺍﻟﺴﺮﺍﺏ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﺮﻯ‬ ‫ﰲﺍﹶ‬ ‫ﻉ‬ ‫ﳊﻮﺑﺔ‪ ،‬ﻭﻻ ﻳﻜﺎﺑﺪ ﺍﻟﺼﻌﻮﺑﺔ‪ ،‬ﻭﻳﻌ ﹶﻄﻰ ﺣﻈﺎ ﻛﺜﲑﺍ ﻣﻦ ﺭﺅﻳﺔ ِﻏﻴ ٍﺪ‪ ،‬ﻭﲰﺎ ِ‬ ‫ﺍﻟﺒﺄﺳﺎﺀ ﻭﺍ ﹸ‬ ‫ﺃﻏﺎﺭﻳﺪ‪ ،‬ﻭﺃﻣﻮﺍﻝ ﻭﺑﻨﲔ‪ ،‬ﻭﺃﻣﻼﻙ ﻭﺃﺭﺿﲔ‪ ،‬ﻭﻏﻠﻤﺎﻥ ﻭﺧﺎﺩﻣﲔ‪ .‬ﻣﻊ ﺃﻧﻪ ﻳﺴﺎﺭﻉ ﰲ‬ ‫ﺴ ِﻊ ﺍﳍﻨﺎﺕ ﺑﺎﳊﺴﻨﺎﺕ‪،‬‬ ‫ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﻻ ﻳﺘﻮﺏ ﻣﻦ ﺍﳌﻤﻨﻮﻋﺎﺕ‪ ،‬ﻭﻻ ﻳﺄﺧﺬ ﰲ ﹸﻛ ‪‬‬ ‫ﻭ‪‬ﺗﻼِﻓﻲ ﺍﳍﻔﻮﺍﺕ ﻗﺒﻞ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﺑﻞ ﳚﺘﺮﺉ ﻋﻠﻰ ﺍﳌﻨﻬ‪‬ﻴﺎﺕ‪ ،‬ﻭﳚﺎﻭﺯ ﺣﺪﻭﺩ ﺍﷲ‬ ‫ﻛﺎﻟﻐﺎﻟﲔ‪ .‬ﻭﻻ ﻳﺘﻘﻲ ﺑﻞ ﻳﺘﱪﺃ ﻣﻦ ﻣﻼﻗﺎﺓ ﺍﻟ‪‬ﺘﻘﺎﺓ‪ ،‬ﻭﻟﻘﺎﺀ ﺍﻟِﺜﻘﺎﺕ‪ ،‬ﻭﻣﺪﺍﻧﺎﺓ ﺃﻫﻞ‬ ‫ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﺑﻞ ﻳﺮﻏﺐ ﰲ ‪‬ﻣﻘﺎﻧﺎﺓ ﺍﻟ ﹶﻘﻴﻨﺎﺕ‪ ،‬ﻭﻣﻌﺎﻧﺎﺓ ﺍﻟﻔﺎﺳﻘﺎﺕ‪ ،‬ﻭﻻ ﻳﺴﻤﻊ ﻧﺼﺢ‬ ‫ﺍﻷﺟﺎﻧﺐ ﻭﻻ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﺑﻞ ﻳﺄِﺑﺮ ﺍﻟﻨﺎﺻﺤﲔ ﻛﺎﻟﻌﻘﺎﺭﺏ‪ ،‬ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﱃ ﻭﺻﺎﻳﺎ‬

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‫ﺸ ‪‬ﺮﻩ ﺇﱃ ﺍﻟﻄ ‪‬ﻲ‪ ،‬ﺑﻞ ﻳﺰﻳﺪ ﻛﻞ ﻳﻮﻡ‬ ‫ﳊ ‪‬ﻲ‪٢٦‬ﻭﻻ ‪‬ﻳﻔﻲﺀ ‪‬ﻣ‪‬ﻨ ‪‬‬ ‫ﺍﳊ ‪‬ﻲ‪ ،‬ﺑﻞ ﻳﺼﻮﻝ ﻋﻠﻴﻬﻢ ﻛﺎ ﹶ‬ ‫‪ 26‬ﺣﺎﺷﻴﺔ‪ :‬ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﱪﺍﳘﺔ ﺇﻥ ﺍﻟﺘﻔﺎﻭﺕ ِﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺸﺄﺓ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻭﺍﻋﻠﻢ ﺃ‪‬ﻢ ﻗﻮﻡ ﻳﻌﺘﻘﺪﻭﻥ‬ ‫ﺖ ﻣﻦ ﺃﻧﻮﺍﻉ‬ ‫ﺑﺎﻟﺘﻨﺎﺳﺦ ﻧﻈﺮ‪‬ﺍ ﻋﻠﻰ ﺗﻔﺎﻭﺕ ﻣﺮﺍﺗﺐ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺃﻧﻮﺍﻉ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻗﺪ ﺣ ‪‬ﺪﺛ ‪‬‬ ‫ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﺃﺻﺮ‪‬ﻭﺍ ﻋﻠﻰ ﻫﺬﺍ ﻭﺟﺎﺀﻭﻩ ‪‬ﻣﻮ ِﻋﺒﲔ‪ .‬ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻷﻭﻫﺎﻡ ﻣﺎ ﻇﻬﺮﺕ‬ ‫ﻣﻦ ﻣﻨﺒ ِﻊ ﺑﺼﲑﺓ‪ ،‬ﻭﻻ ﻣﻦ ﹸﻟﺠ‪‬ﺔ ﻣﻌﺮﻓﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻣﺎ ﻗﺎﻣﺖ ﻋﻠﻴﻬﺎ ﺣﺠﺔ ﻣﻦ ﺣﺠﺞ ﻗﺎﻃﻌﺔ‪ ،‬ﺑﻞ‬ ‫ﺏ ﺍﻟﻔﻜﺮ ﻭﻗﻠﹼﺔ ﺩﺭﺍﻳﺔ‪ ،‬ﻭﻣﺎ‬ ‫ﺗﺸﺒ‪‬ﺜﻮﺍ ‪‬ﺎ ﻋﻨﺪ ‪‬ﻋ ‪‬ﻤ ٍﻪ ﻭﺣﲑﺓ‪ ،‬ﻭﻋﺪ ِﻡ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻘﻴﻘﺔ ﺃﺻﻠﻴﺔ‪ ،‬ﻭﻟﻐﻮ ِ‬ ‫ﻼ ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻞ ﺃﻧﺖ ﺳﺘﻌﻠﻢ ﺃﻥ ﺍﻟﺪﻻﺋﻞ ﻗﺎﻣﺖ ﻋﻠﻰ ﻣﺎ ﺧﺎﻟﻔﻬﺎ ﻛﻤﺎ ﻻ ﳜﻔﻰ‬ ‫ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﻳﻘﻴﻤﻮﺍ ﺩﻟﻴ ﹰ‬ ‫ﻋﻠﻰ ﺍﳌﺴﺘﺒﺼﺮﻳﻦ‪ .‬ﻭﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺃﻥ ‪‬ﻳﺜِﺒﺘﻮﺍ ﺃﻥ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﺍﻧﺘﻘﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻴﻘﲔ ﺭﺟﻊ ﺇﻟﻴﻬﺎ ﺛﺎﻧﻴﺎ‪،‬‬ ‫ﺏ ﻣﻦ ﺍﻟﺸﺎﻫﺪﻳﻦ‪ ،‬ﻓﻤﺎ ﺃﺗﻮﺍ ﺑﺎﻟﺸﻬﺪﺍﺀ ﻛﺎﻟﺼﺎﺩﻗﲔ‪.‬‬ ‫ﻭﺭﺁﻩ ﺣﺰ ‪‬‬ ‫ﷲ‬ ‫ﻭﻛﻔﺎﻙ ﻣﻦ ﻭﺟﻮﻩ ﺑﻄﻼﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﺃ‪‬ﺎ ﳜﺎﻟﻒ ﻧﻈﺎﻡ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﳚﻌﻞ ﺍ َ‬ ‫ﺍﻟﻜﺎﻣﻞ ﺍﻟﻘﺎﺩﺭ ﺍﳋﺎﻟﻖ ﻛﺎﻟﻀﻌﻔﺎﺀ ﺍﳌﻌ ﱠﻄﻠﲔ‪ .‬ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﺧﻠﻖ ﻛﺜﲑﺍ ﻣﻦ ﺍﻵﻻﺀ ﻭﺍﻟﻨﻌﻤﺎﺀ ﻟﻺﻧﺴﺎﻥ‪،‬‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﻭﺟﻮ ‪‬ﺩ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﻭﺟﻮ ‪‬ﺩ ﺃﻋﻤﺎﻟﻪ ﰲ ﺗﻠﻚ ﺍﻷﻭﺍﻥ‪ ،‬ﻛﻤﺎ ﺃﻧﻪ ﺧﻠﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪،‬‬ ‫ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﻛﻞ ﻣﺎ ﺷﺎﺀ‪ ،‬ﰲ ﺍﻷﻓﻼﻙ ﻭﺍﻷﺭﺿﲔ‪ ،‬ﻟﻴﻨﺘﻔﻊ ‪‬ﺎ ﺍﻟﻨﺎﺱ ﺑﺈﺫﻥ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﻻ‬ ‫ﺷﻚ ﺃﻥ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻭﻭﺟﻮﺩ ﺃﻋﻤﺎﻟﻪ ﺑﻌﺪ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻛﻤﺎ ﺗﺮﻯ ﺃﻥ ﻭﺟﻮﺩﻧﺎ‬ ‫ﻣﺴﺒﻮﻗﺔ ﻟﻮﺟﻮﺩ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻹﻧﻜﺎﺭ ﺟﻬﻞ ﻭﺳﻔﺎﻫﺔ‪،‬‬ ‫ﻭﻣﻦ ﻗﺒﻴﻞ ﺍﳌﻜﺎﺑﺮﺍﺕ‪ ،‬ﻓﺎﻟﺮﺣﻴﻢ ﺍﻟﺬﻱ ﺧﻠﻖ ﻟﻨﺎ ﻗﺒﻞ ﻭﺟﻮﺩﻧﺎ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﻌﻤﺎﺀ‪ ،‬ﻛﻴﻒ ‪‬ﻳ ﹶﻈ ‪‬ﻦ ﺃﻧﻪ ﺑﺪ‪‬ﻝ‬ ‫ﻗﺎﻧﻮﻧﻪ ﺑﻌﺪ ﺗﻠﻚ ﺍﻵﻻﺀ‪ ،‬ﻭﻓﻮ‪‬ﺿﻨﺎ ﺇﱃ ﺃﻋﻤﺎﻟﻨﺎ ﻛﺒﺨﻴﻞ ﻭﺿﻨﲔ؟‬ ‫ﺤ ‪‬ﻮﺭ ﺍﻟﺘﻨﺎﺳﺨﺎﺕ‪.‬‬ ‫ﰒ ﺍﻟﺬﻳﻦ ﺍﻧﻐﻤﺴﻮﺍ ﰲ ﻫﺬﻩ ﺍﻟﺘﻮﻫ‪‬ﻤﺎﺕ‪ ،‬ﻭﻇﻨﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻳﺪﻭﺭ ﻋﻠﻰ ِﻣ ‪‬‬ ‫ﻳﻘﻮﻟﻮﻥ ﺇﻧﻪ ﻟﻴﺲ ﺃﺣ ‪‬ﺪ ﺧﺎﻟ ‪‬ﻖ ﺃﺻ ِﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﺑﻞ ﻛﻞ ﺭﻭﺡ ﻗﺪﱘ ﻭﻭﺍﺟﺐ ﻛﻤﺜﻞ ﺍﷲ ﻭﻛﺬﻟﻚ‬ ‫ﺃﺟﺰﺍﺀ ﺍﳌﺮﻛﺒﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻟ ِﺰﻣﻬﻢ ﻣﻦ ﺇﻧﻜﺎﺭ ﺻﺎِﻧﻊ ﺍﳌﺼﻨﻮﻋﺎﺕ‪ .‬ﻓﺈ‪‬ﻢ ﳌﺎ ﺃﻧﻜﺮﻭﺍ‬ ‫ﺼﻨ‪‬ﺎﻉ‪ ،‬ﺍﺿﻄﺮ‪‬ﻭﺍ ﺇﱃ ﺃﻥ ﻳ‪‬ﻘﺮ‪‬ﻭﺍ ﺑ ِﻘﺪﻡ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺠﻌﻠﻮﺍ ﻛﻞ ﺷﻲﺀ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪،‬‬ ‫ﺑﻮﺟﻮﺩ ﺍﻟﺒﺎﺭﺉ ﺍﻟ ‪‬‬ ‫ﻣﻀﻄﺮﻳﻦ‪ .‬ﻭﻇﻨﻮﺍ ﺃﻥ ﺻﺎِﻧﻊ ﺍﻟﻌﺎﱂ ﺃﺣ ‪‬ﺪ ﻣﻨﻬﻢ ﰲ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟ ِﻘﺪﻡ ﻛﺎﳌﺘﺸﺎﺭ ِﻛﲔ‪ .‬ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﺁﺧﺮ‬ ‫ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺃﻭﻫﺎﻣﻬﻢ‪ ،‬ﻭﺭ ‪‬ﺩ ﻛﻼﻣﻬﻢ ﻋﻨﺪ ﺍﶈﻘﻘﲔ‪ .‬ﻓﺈﻥ ﺍﷲ ﺍﻟﺬﻱ ﻫﻮ ﻗﻴ‪‬ﻮﻡ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺑﻪ ﺑﻘﺎﺀ‬ ‫ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﻳﺴﺎﻭﻳﻬﻢ ﰲ ﺍﻟﻮﺟﻮﺏ ﻭِﻗﺪﻡ‬ ‫ﺍﻟﺬﺍﺕ؟ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺎﺭﺉ ﺃﺣ ‪‬ﺪﺍ ﻣﻨﻬﻢ ﻭﻋﻠﻰ ﺩﺭﺟﺔ ﺍﳌﺴﺎﻭﺍﺓ‪ ،‬ﻓﻜﻴﻒ ﺗﻜﻮﻥ ﺭﺑﻮﺑﻴﺘﻪ ﳏﻴﻄ ﹰﺔ ﻋﻠﻰ‬ ‫ﺍﻷﺭﻭﺍﺡ ﻭﺃﺟﺴﺎﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ؟ ﺑﻞ ﻫﻮ ﺇﺫ ﺫﺍﻙ ﻳﻜﻮﻥ ﻛﺎﻹﺧﻮﺍﻥ ﻟﻶﺧﺮﻳﻦ‪ ،‬ﻻ ﻣﺒﺪﹶﺃ ﺍﻟﻔﻴﺾ ﻭﺭﺏ‬ ‫ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺷﺘ‪‬ﺎﻥ ﺑﲔ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﻭﺑﲔ ﻗ‪‬ﻴﻮ ِﻡ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺿﲔ‪ .‬ﰒ ﺣﻴﻨﺌﺬ ﻻ ﺗﺒﻘﻰ ﺩﻻﻟ ﹸﺔ ﺷﻲﺀ‬

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‫ﻋﻠﻰ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﻛﻴﻒ ﺍﻟﺪﻻﻟﺔ ﺇﺫ ﱂ ﳜﻠﻖ ﺷﻴﺌﹰﺎ ﺑﻞ ﺗﺒﺎﻋﺪ ﻋﻦ ﺣﺪﻭﺩﻩ؟ ﻭﻻ ﻳﻔﱵ ﺍﻟﻘﻠﺐ ﺍﻟﺴﻠﻴﻢ‪،‬‬ ‫ﻭﺍﻟﻌﻘﻞ ﺍﻟﻘﻮﱘ‪ ،‬ﺃﻥ ﻳﺒﻘﻰ ﻭﺟﻮﺩ ﺍﻟﺒﺎﺭﺉ ﺑﻐﲑ ﺩﻟﻴﻞ ﻭﺑﺮﻫﺎ ٍﻥ ﻣﺒﲔ‪.‬‬ ‫ﰒ ﹶﻟﻤ‪‬ﺎ ﺳﻠﹼﻤﻮﺍ ﺃ ﹼﻥ ﺃﻧﻮﺍﻉ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻧﺘﻴﺠﺔ ﺿﺮﻭﺭﻳﺔ ﻷﻧﻮﺍﻉ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴ‪‬ﻴﺌﺎﺕ‪ ،‬ﻟ ِﺰﻣﻬﻢ ﺃﻥ‬ ‫ﻳ‪‬ﻘﺮ‪‬ﻭﺍ ﺑﺄﻥ ﺃﻗﺴﺎﻡ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻻ ‪‬ﻳﺠﺎﻭﺯ ﺃﻗﺴﺎ ‪‬ﻡ ﺍﳊﺴﻨﺔ ﻭﺍﻟﺴﻴﺌﺔ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﺑﺎﻟﺒﺪﺍﻫﺔ ﻭﺍﳌﺸﺎﻫﺪﺓ‬ ‫ﺴﻴ‪‬ﺔ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻷﻭﻫﺎﻡ ﻗﺪ ‪‬ﻧﺤِﺘﺖ ﻣﻦ ﺗﻠﻔﻴﻘﺎﺕ ﺇﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﲡﻮﻳﺰﺍﺕ ﺍﺿﻄﺮﺍﺭﻳﺔ‪ ،‬ﻓﺈ‪‬ﻢ ﺇﺫ‬ ‫ﺍﳊ ‪‬‬ ‫ ‬ ‫ﱂ ﻳﻬﺘﺪﻭﺍ ﺇﱃ ﺍﳊﻖ‪ ،‬ﺃﻟﻘﻮﺍ ﺍﻵﺭﺍﺀ ﺭﲨ‪‬ﺎ ﺑﺎﻟﻐﻴﺐ ﻛﺎﻟﻌﺎﻣﻬﲔ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻣﻬﺘﺪﻳﻦ‪.‬‬ ‫ﰒ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻷﻣﺮ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻣﻦ ﺭﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻟﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗﹼﻠﺔ ﺍﻟﻨﺎﺱ‬ ‫ﺖ ﻋﻨﺪ ﻧﻈﺮ ﺍﻟﺘﺠﺮﺑﺔ‪ ،‬ﻷﻧ‪‬ﺎ‬ ‫ﺤ ‪‬‬ ‫ﻭﻛﺜﺮ‪‬ﻢ ﺗﺎﺑﻌﺎ ﻟﺘﻐ‪‬ﻴﺮ ﻋﺪﺩ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﻫﺬﺍ ﺑﺎﻃﻞ ﺑﺎﻟﺒﺪﺍﻫﺔ‪ ،‬ﻭﻛﺬﺏ ‪‬ﺑ ‪‬‬ ‫ﺴﺮﺍﺕ‪ ،‬ﻛﺜﲑﺍ ﻣﻦ ﺍ َﻷ ِﺫﺑ‪‬ﺔ ﻭﺍﳊﺸﺮﺍﺕ‪ ،‬ﻭﺍﳍﻮﺍ ‪‬ﻡ ﻭﺍﻟﺪﻳﺪﺍﻥ ﻭﺍﻟﻀﻔﺎﺩﻉ‬ ‫ﻧﺸﺎﻫﺪ ﻏﲑ ﻣﺮﺓ ﰲ ﺃﻳﺎﻡ ﺍﻟﺒ ‪‬‬ ‫ﺸ ‪‬ﺮ‬ ‫ﻭﺃﻧﻮﺍﻉ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﻧﻌﻠﻢ ﺃ‪‬ﺎ ﺃﺿﻌﺎﻑ ﻣﻀﺎﻋﻔﺔ ﻣﻦ ﻋﺪﺩ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﻻ ﻳﻮﺟﺪ ﺍﻟﻨﺎﺱ ‪‬ﻋ ‪‬‬ ‫‪‬ﻋﺸﲑﻫﺎ ﻋﻨﺪ ﺍﳊﺴﺒﺎﻥ‪ .‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﺭﻭﺍﺡ ﺍﻵﺩﻣﻴﲔ‪ ،‬ﻓﻠﺰﻡ ﺃﻥ ﻻ ﻳﺒﻘﻰ ﰲ ﺍﳋﺮﻳﻒ‬ ‫ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻢ ﰲ ﺍﻷﺭﺿﲔ‪ ،‬ﻭﻟﻜﻨﺎ ﻻ ﻧﺮﻯ ﻫﻨﺎﻙ ﻧﻘﺼﺎﻧ‪‬ﺎ ﰲ ﻋﺪﺩ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﻊ ﻛﺜﺮﺓ‬ ‫ﺗﻜ ‪‬ﻮﻥ ﺣﺸﺮﺍﺕ ﺍﻷﺭﺽ ﻭﺍﻟﺪﻳﺪﺍﻥ‪ ،‬ﺑﻞ ﻧﺮﺍﻫﻢ ﻛﻞ ﻳﻮﻡ ﻣﺘﺰﺍﻳﺪﻳﻦ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻗﻮﳍﻢ ﺃ‪‬ﺎ ﺃﺭﻭﺍﺡ ﺗﺘﻨـﺰﻝ ﻣﻦ ﻣﻌﻤﻮﺭﺓ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻓﻬﺬﻩ ﺗﻜﻠﻔﺎﺕ ﻭﺍﻫﻴﺔ ﻭﻣﻦ ﻗﺒﻴﻞ‬ ‫ﺖ ﻋﻠﻰ ﺗﻠﻚ‬ ‫ﺖ ﻋﻨﺪ ﻓﻘﺪﺍﻥ ﺍﻟﺪﻻﺋﻞ ﻭﻭﺭﻭﺩ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ‪ ،‬ﻭﻣﺎ ﺃﺭﻯ ﺩﻻﺋﻞ ﺃﻗﻴﻤ ‪‬‬ ‫ﺍﳋﺮﺍﻓﺎﺕ‪ ،‬ﻧ‪‬ﺤﺘ ‪‬‬ ‫ﺍﳋﻴﺎﻻﺕ‪ ،‬ﺑﻞ ﻫﻲ ﻛﻠﻤﺎﺕ ﻏﲑ ﻣﻌﻘﻮﻟﺔ ﲣﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ ﻣﻦ ﻏﲑ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻛﻤﺜﻞ ﻏﺮﻳﻖ ﻳﺘﺸﺒ‪‬ﺚ‬ ‫ﺑﺎﳊﺸﺎﺋﺶ ﺧﻮﻓﺎ ﻣﻦ ﺍﳌﻤﺎﺕ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﳒﻮﻣﻬﺎ ﻭﴰﻮﺳﻬﺎ ﻭﺃﻗﻤﺎﺭﻫﺎ ﺃﻧﺎﺱ ﺳﺎﻛﻨﲔ‬ ‫ﻣﻄﻤﺌﻨﲔ‪ ،‬ﻟﻜﺎﻥ ﻣﻌﻬﻢ ﻛﺜﲑ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﳊﺸﺮﺍﺕ ﺍﻟﱵ ﺍﻧﺘﻘﻠﺖ ﺃﺭﻭﺍﺣﻬﺎ ﻣﻦ ﺃﺟﺴﺎﺩ ﺍﻵﺩﻣﻴﲔ‪،‬‬ ‫ﻭﻟﻜﺎﻥ ﺫﻟﻚ ﺍﻟﻨﻈﺎﻡ ﺃﻛﻤ ﹶﻞ ﻭﺃ ﱠﰎ ﻛﻨﻈﺎﻡ ﺍﻷﺭﺿﲔ‪ ،‬ﻏ ‪‬ﲑ ﳏﺘﺎﺝ ﺇﱃ ﻣﻌﻤﻮﺭﺓ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻓﺒﺄﻱ‬ ‫ﺿﺮﻭﺭﺓ ﺗﻠﺠﺄ ﺍﻷﺭﻭﺍﺡ ﺣﻴﻨﺌﺬ ﺇﱃ ﺍﻟﻨـﺰﻭﻝ؟ ﻭﻛﻴﻒ ﻳﺴﺘﻘﻴﻢ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻋﻨﺪ ﺍﻟﻌﻘﻮﻝ؟ ﺃﻟﻴﺲ ﰲ‬ ‫‪‬ﺣﻤﺎﺓ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺭﺟﻞ ﻣﻦ ﺍﳌﺴﺘﺒﺼﺮﻳﻦ؟‬ ‫ﰒ ﹶﻟﻤ‪‬ﺎ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻛﻞ ﺣﺸﺮﺓ ﺗﺘﻜﻮﻥ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﻭﻗﻌﺖ ﰲ ﻗﺎﻧﻮﻥ ﺍﷲ ﺻﻮﺭﺓ‬ ‫ﺍﻟﻨﻈﺎﻡ‪ ،‬ﻭﻻ ﺗﺒﻠﻎ ﺇﱃ ﻫﺬﻩ ﺍﻟﻜﺜﺮﺓ ﰲ ﻏﲑ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺍﳌﻌﺪﻭﺩﺓ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺳﺒﺐ ﻫﺬﺍ ﺍﻧﺘﻘﺎﻝ ﺃﺭﻭﺍﺡ‬ ‫ﺕ ﻏﲑ ﻣﻨﺤﻠﹼﺔ ﻋﻨﺪ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ‪،‬‬ ‫ﺴﺮﺍﺕ‪ ،‬ﻟﻜﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﻣﻌﻀﻼ ٍ‬ ‫ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳊﺸﺮﺍﺕ ﰲ ﺃﻳﺎﻡ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﺑﻞ ﻣﻦ ﺃﻣﻮﺭ ﺑﺪﻳﻬﻲ ﺍﻟﺒﻄﻼﻥ ﻭﺍﶈﺎﻻﺕ‪ ،‬ﻭﻣﻮﺭﺩ ﻛﺜﲑ ﻣﻦ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ‪ ،‬ﻋﻨﺪ ﻛﻞ ﺫﻱ ﺭﺃﻱ ﻣﺘﲔ‪.‬‬ ‫ﺃﺗﻈﻦ ﺃﻥ ﺑﲏ ﺁﺩﻡ ﻳ‪‬ﺬﻧﺒﻮﻥ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺃﻛﺜﺮ ﻣﻦ ﺃﻳﺎﻡ ﺃﺧﺮﻯ‪ ،‬ﻓﻴﻤﻮﺗﻮﻥ ﻭﻳﻨﻘﻠﺒﻮﻥ ﺇﱃ ﺍﳊﺸﺮﺍﺕ‬ ‫ﺟﺰﺍ ًﺀ ﻣﻦ ﺭ‪‬ﻢ ﺍﻷﻋﻠﻰ؟ ﻓﺎﻧﻈﺮ‪ ..‬ﺃﻫﺬﺍ ﺃﻣﺮ ﻳﻘﺒﻠﻪ ﻗﻠﺒﻚ ﺑﺎﻟﺜﻠﺞ ﺍﻟﺘﺎﻡ‪ ،‬ﺃﻭ ﻳﺸﻬﺪ ﻋﻠﻴﻪ ﻗﺎﻧﻮﻥ ﺍﷲ‬ ‫ﻭﺻﻮﺭﺓ ﺍﻟﻨﻈﺎﻡ؟‬

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‫ﰒ ﺇﻧ‪‬ﺎ ﻧﺸﺎﻫﺪ ﺃﻥ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﳊﺸﺮﺍﺕ ﻭﺍﻟﺪﻳﺪﺍﻥ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﲣﺮﺝ ﻣﻦ ﺃﻗﺼﻰ ﻃﺒﻘﺎﺕ ﺍﻷﺭﺽ ﻋﻨﺪ‬ ‫ﺼﺌﺒﺎﻥ‪ ،‬ﻻ ﳜﻔﻰ ﻋﻨﺪ ﺍﻻﻣﺘﺤﺎﻥ‪ ،‬ﺃﻭ ﺗﺘﺮﺍﺀﻯ‬ ‫ﺣﻔﺮ ﺍﻵﺑﺎﺭ‪ ،‬ﺑﻞ ﺗﻮﺟﺪ ﰲ ﻣﻴﺎﻫﻬﺎ ﺩﻳﺪﺍﻥ ﺩﻗﻴﻘﺔ ﻛﺎﻟ ِ‬ ‫ﺕ ﲢﺪﻳ ِﺪ ﺍﻟﺒﺼﺮ ﺑﺎﻟﻴﻘﲔ‪ .‬ﻓﺎﻵﻥ ﻣﺎ ﺭﺃﻳﻚ؟ ﺃﺗﺰﻋﻢ ﺃﻥ ﺍﻷﺭﻭﺍﺡ ﺗﻨـﺰﻟﺖ ﺃﻭ ﹰﻻ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ‬ ‫ﺑﺂﻻ ِ‬ ‫ﻣﻦ ﺍﻟﻌﻠﻰ‪ ،‬ﰒ ﺧ‪‬ﺴﻔﺖ ﻭﺑﻠﻐﺖ ﺇﱃ ﻣﻨﺘﻬﻰ ﻃﺒﻘﺎﺕ ﺍﻟﺜﺮﻯ؟ ﻓﺎﺗﻖ ﺍﷲ ﻳﺎ ﻣﺴﻜﲔ‪.‬‬ ‫ﺖ‪ :‬ﻓﻤﺎ ﺑﺎﻝ ﺍﻟﻨﺎﻗﺼﲔ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﺣﺎﻟﺔ ﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﺍﻧﺘﻘﻠﻮﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻣﻊ ﺃﺛﻘﺎﻝ‬ ‫ﻭﺇﻥ ﻗﻠ ‪‬‬ ‫ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻓﺈ‪‬ﻢ ﻣﺎ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩﻭﻥ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺘﺪﺍﺭﻛﻮﺍ ﻣﺎ ﻓﺎﺕ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﻜ ‪‬ﻤﻠﻮﻥ ﻭﳚﺪﻭﻥ ﺍﻟﻨﺠﺎﺓ‪ ،‬ﺃﻭ‬ ‫ﻳﺪﺧﻠﻮﻥ ﰲ ﺍﳉﻨ‪‬ﺔ ﻏﲑ ﻣﻜﻤ‪‬ﻠﲔ‪ ،‬ﺃﻭ ﻳ‪‬ﺘ ‪‬ﺮﻛﻮﻥ ﺇﱃ ﺍﻷﺑﺪ ﻣﻌ ﱠﺬﺑﲔ؟ ﻓﺎﲰﻊ‪ ..‬ﺇﻧﻨﺎ ﻧﻌﺘﻘﺪ ﺑﺄﻥ ﺟﻬﻨﻢ‬ ‫ﻣ‪‬ﻜ ‪‬ﻤﻠ ﹲﺔ ﻟﻠﻨﺎﻗﺼﲔ‪ ،‬ﻭﻣﻨ‪‬ﺒﻬ ﹲﺔ ﻟﻠﻐﺎﻓﻠﲔ‪ ،‬ﻭﻣﻮﻗﻈﺔ ﻟﻠﻨﺎﺋﻤﲔ‪ .‬ﻭﲰ‪‬ﺎﻫﺎ ﺍﷲ ﹸﺃ ‪‬ﻡ ﺍﻟﺪﺍﺧﻠﲔ‪ ،‬ﲟﺎ ﺗ ‪‬ﺮ‪‬ﺑﻬﻢ‬ ‫ﻛﺎﻷﻣ‪‬ﻬﺎﺕ ﻟﻠﺒﻨﲔ‪ .‬ﻭﻧﻌﺘﻘﺪ ﺃﻥ ﻛﻞ ﺑﺼ ٍﺮ ﻳﻜﻮﻥ ﻳﻮﻣﺌﺬ ﺣﺪﻳﺪﺍ ﺑﻌﺪ ﺑﺮﻫﺔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻳﻜﻮﻥ ﻛ ﱡﻞ‬ ‫ﺷﻘﻲ ﺳﻌﻴﺪ‪‬ﺍ ﺑﻌﺪ ﺣﻘﺐ ﻣﻦ ﺍﻟﺪﻭﺭﺍﻥ‪ ،‬ﻭﻻ ﻳﻠﺒﺜﻮﻥ ﺇﻻ ﺃﺣﻘﺎﺑ‪‬ﺎ ﰲ ﺍﻟﻨﲑﺍﻥ‪ ،‬ﺇﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﻃﻮﻝ‬ ‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﺈﻧ‪‬ﺎ ﻣﺎ ﺃﹸﻋﻄِﻴﻨﺎ ﻋﻠﻢ ﲢﺪﻳﺪﻩ ﺑﺘﺼﺮﻳﺢ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﻬﻮ ﺯﻣﺎﻥ ﺃﺑﺪﻱ ﻧﺴﺒ ﹰﺔ ﺇﱃ ﺿﻌﻒ ﺍﻹﻧﺴﺎﻥ‪،‬‬ ‫ﻭﳏﺪﻭﺩ ﻧﻈﺮ‪‬ﺍ ﻋﻠﻰ ِﻣﻨﻦ ﺍﳌﻨ‪‬ﺎﻥ‪ ،‬ﻭﻻ ﻳ‪‬ﺘ ‪‬ﺮﻛﻮﻥ ﻛﺎﻷﻋﻤﻰ ﺇﱃ ﺍﻷﺑﺪ ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺂﻝ‬ ‫ﺃﻣﺮﻫﻢ ﺭ ‪‬ﺣ ‪‬ﻢ ﺍﷲ ﻭﺍﻟﺮﺷﺪ ﻭﻣﻌﺮﻓﺔ ﺍﳊﻀﺮﺓ ﺍﻷﺣﺪﻳﺔ‪ ،‬ﺑﻌﺪ ﻣﺎ ﻛﺎﻧﻮﺍ ﻗﻮﻣ‪‬ﺎ ﻋﻤﲔ‪ .‬ﻭﻧﻌﺘﻘﺪ ﺃﻥ ﺧﻠﻮﺩ‬ ‫ﺏ ﺍﻧﺘﻬﺎ ٌﺀ‪ ،‬ﻭﺑﻌﺪ ﻛ ﹼﻞ ﻟﻌ ٍﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻢ ﻭﺇﻳﻮﺍﺀ‪،‬‬ ‫ﺍﻟﻌﺬﺍﺏ ﻟﻴﺲ ﻛﺨﻠﻮﺩ ﺫﺍﺕ ﺍﷲ ﺭﺏ ﺍﻷﺭﺑﺎﺏ‪ ،‬ﺑﻞ ﻟﻜﻞ ﻋﺬﺍ ٍ‬ ‫ﻭﺇﻥ ﺍﷲ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻟﻴﺴﻮﺍ ﺳﻮﺍﺀ ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﻨﺠﺎﺓ‪ ،‬ﺑﻞ ﺍﷲ ﻓﻀ‪‬ﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ‬ ‫ﺑﻌﺾ ﰲ ﺍﻟﺪﺭﺟﺎﺕ ﻭﺍﳌﺜﻮﺑﺎﺕ‪ ،‬ﻭﻣﺎ ﻳ ِﺮﺩ ﻋﻠﻰ ﻓﻌﻠﻪ ﺷﻲﺀ ﻣﻦ ﺍﻹﻳﺮﺍﺩﺍﺕ‪ ،‬ﺇﻧﻪ ﻣﺎﻟﻚ ﺍﳌﻠﻚ ﻓﺄﻋﻄﻰ‬ ‫ﺑﻌﺾ ﻋﺒﺎﺩﻩ ﺃﻋﻠﻰ ﺍﳌﺮﺍﺗﺐ ﰲ ﺍﻟﻜﻤﺎﻻﺕ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺩﻭﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻔﻀﻼﺕ‪ ،‬ﻟ‪‬ﻴﺜﺒﺖ ﺃﻧﻪ ﻫﻮ ﺍﳌﺎﻟﻚ‬ ‫ﻑ ﺣﻖ ﻣﻦ ﺣﻘﻮﻕ ﺍﳌﺨﻠﻮﻗﲔ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﻭﺟﻮﺩ ﺍﷲ ﺗﻌﺎﱃ ﻋﹼﻠ ﹰﺔ ﻟﻜﻞ‬ ‫ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﻟﻴﺲ ﻓﻴﻪ ﺇﺗﻼ ‪‬‬ ‫ﻋﹼﻠﺔ‪ ،‬ﻭﻣﺒﺪﺀًﺍ ﻟﻜﻞ ﺳﻜﻮﻥ ﻭﺣﺮﻛﺔ‪ ،‬ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﻛﻞ ﻧﻔﺲ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻳ‪‬ﻌﺰ‪‬ﻯ ﺇﺧﻼﺩ‬ ‫ﺍﻟﻌﺬﺍﺏ ﺇﱃ ﻫﺬﺍ ﺍﳉﻨﺎﺏ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﻌﺒﺪ ﻣ‪‬ﺨﺘﺎﺭ‪‬ﺍ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪ ،‬ﺑﻞ ﻛﺎﻥ ﲢﺖ ﻗﻀﺎﺀ ﺍﷲ ﺧﺎﻟ ِﻖ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻗ‪‬ﻴﻮﻡ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﻛﺎﻥ ﻛﻞ ﻗﻮﺗﻪ ﻣﻔﻄﻮﺭ ﹰﺓ ِﻣﻦ ﻳﺪﻩ ﻭﻣﻦ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻓﻠﻪ ﺩﺧ ﹲﻞ ﻋﻈﻴﻢ ﰲ‬ ‫ﺷﻘﺎﻭﺗﻪ ﻭﺳﻌﺎﺩﺗﻪ‪ .‬ﻓﻜﻴﻒ ﻳﺘﺮﻙ ﻋﺒﺪ‪‬ﺍ ﺿﻌﻴﻔﹰﺎ ﰲ ﻋﺬﺍﺏ ﺍﳋﻠﻮﺩ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻳﻌﻠﻢ ﺃﻧﻪ ﺧﺎِﻟ ‪‬ﻖ ﺍﻟﺸﻘﻲ‬ ‫ﺻ‪‬ﻨ ‪‬ﻊ ﻳﺪﻩ ﻭﻫﻮ ﺻﺎﻧﻊ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺇﻧﻪ‬ ‫ﻭﺍﳌﺴﻌﻮﺩ‪ ،‬ﻭﺍﻟﻌﺒ ‪‬ﺪ ﻳﻔﻌﻞ ﺃﻓﻌﺎﻻ ﻭﻟﻜﻨﻪ ﺃ ‪‬ﻭ ﹸﻝ ﺍﻟﻔﺎﻋﻠﲔ‪ ،‬ﻭﻛﻞ ﻋﺒ ٍﺪ ‪‬‬ ‫ﺼ‪‬ﺒﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﺴﺎﻭﻳﻪ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﺮﺍﲪﲔ‪ .‬ﻓﻼ‬ ‫ﺭﺣﻴﻢ ﻭﺟﻮﺍﺩ ﻭﻛﺮﱘ‪ ،‬ﺳﺒﻘﺖ ﺭﲪ‪‬ﺘﻪ ﻏﻀ‪‬ﺒﻪ‪ ،‬ﻭ ِﺭﻓ ﹸﻘﻪ ِﺷ ‪‬‬ ‫ﻳ‪‬ﻔﲏ ﻛﻞ ﺍﻹﻓﻨﺎﺀ‪ ،‬ﻭﻳﺮﺣﻢ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ ﻭﺍﻧﺘﻬﺎﺀ ﺍﻟﺒﻼﺀ‪ ،‬ﻭﻻ ﻳﺪﻭﺱ ﻛﻞ ﺍﻟﺪﻭﺱ ﺑﺎﻹﻳﺬﺍﺀ‬ ‫ﻛﺎﳌﺘﺸﺪﺩﻳﻦ‪ ،‬ﺑﻞ ﻳﺒﺴﻂ ﰲ ﺁﺧﺮ ﺍﻷﻳﺎﻡ ﻳﺪﻩ ﺭﺃﻓ ﹰﺔ ﻭﻳﺄﺧﺬ ‪‬ﺣ ‪‬ﺰﻣ ﹰﺔ ﻣﻦ ﺍﻟﻨﺎﺭ‪‬ﻳﲔ‪ .‬ﻓﺎﻧﻈﺮ ﺇﱃ ﻳﺪ ﺍﷲ‬ ‫ﻭﺣﺰﻣﺘﻪ‪ ،‬ﻫﻞ ﺗﻐﺎﺩﺭ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺍﳌﻌ ﱠﺬﺑﲔ؟ ﻭﻛﺬﻟﻚ ﺃﺷﺎﺭ ﰲ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﻗﺎﻝ ﻗﻮﻻ ﻛﺮﳝﺎ‪ ،‬ﻓﻴﻪ ﺇﻃﻤﺎﻉ‬ ‫ﻚ ِﺇ ﱠﻥ‬ ‫ﺽ ﺇﻻ ﻣ‪‬ﺎ ‪‬ﺷﺎﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺕ ﻭﺍ َﻷ ‪‬ﺭ ‪‬‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﻋﻈﻴﻢ ﻭﻧﺴﻴﻢ ﺍﻹﺑﺸﺎﺭ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ﺩ‪‬ﺍ ‪‬ﻣ ِ‬

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‫ﻚ ﹶﻓﻌ‪‬ﺎ ﹲﻝ ﱢﻟﻤ‪‬ﺎ ‪‬ﻳﺮِﻳ ‪‬ﺪ )ﻫﻮﺩ‪ ،(١٠٨:‬ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﺳﺘﺜﻨﺎﺋﻪ ﺑﺒﺼﺮ ﺣﺪﻳﺪ ﻭﻧﻈﺮ ﺭﺷﻴﺪ‪ ،‬ﻭﻻ ﺗﻈﻦ ﻇﻦ‬ ‫‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺍﻟﺴﻮﺀ ﻛﺎﻟﻴﺎﺋﺴﲔ‪.‬‬ ‫ﻭﺍﻟﻌﺠﺐ ﻛﻞ ﺍﻟﻌﺠﺐ ﻣﻦ ﺇﻟﻪ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﺃﻧﻪ ﺑﺰﻋﻤﻬﻢ ﺻﹶﻠﺐ ﺍﺑﻨﻪ ﻭﺃﺿﺎﻉ ﻭﺣﻴﺪﻩ ﻛﺎ‪‬ﻨﻮﻥ‬ ‫ﺍﻟﻐﻀﺒﺎﻥ‪ ،‬ﻭﻣﺎ ﺳﻠﻚ ﰲ ﺍ‪‬ﺎﺯﺍﺓ ﻃﺮﻳﻖ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﻓﻖ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﺑﻞ ﺧﻮ‪‬ﻑ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺑﺪﻱ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﻄﻊ ﰲ ﺣﲔ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪ .‬ﻓﺄﻳﻦ ﺍﻟﺮﺣﻢ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻬ‪‬ﺎﺭ‪ ،‬ﺍﻟﺬﻱ ﻓﻮ‪‬ﺽ ﺍﻻﺑﻦ ﺍﶈﺒﻮﺏ‬ ‫ﺇﱃ ﺍﻟﻜ ﹼﻔﺎﺭ؟ ﻭﻣﺎ ﺧ ﹼﻔﻒ ﻋﺬﺍﺑﻪ ﻛﺎﻟﺮﲪﺎﺀ ﺍﻷﺧﻴﺎﺭ‪ ،‬ﺑﻞ ﺃﻟﻘﻰ ﻋﺒﺎﺩﻩ ﰲ ﺟﻬﻨﻢ ﻷﺑﺪ ﺍﻵﺑﺪﻳﻦ‪ .‬ﺯﺍﺩ‬ ‫ﺍﻟﻌﺬﺍﺏ ﺯﻳﺎﺩﺓ ﻓﺎﺣﺸﺔ ﻣﻜﺮﻭﻫﺔ‪ ،‬ﰒ ﺍﺩ‪‬ﻋﻰ ﺃﻧﻪ ﻗﺘﻞ ﺍﺑﻨﻪ ﻟﻴﻨﺠ‪‬ﻲ ﺍﳌﺬﻧﺒﲔ ﺭﲪﺔ‪ ،‬ﻓﻤﺎ ﻫﺬﺍ ﺇﻻ ﻃﺮﻳﻖ‬ ‫ﺍﻟﻈﺎﳌﲔ ﺍﳌﺰﻭ‪‬ﺭﻳﻦ‪.‬‬ ‫ﰒ ﻧﺮﺟﻊ ﻭﻧﻘﻮﻝ ﺇﻥ ﺍﻟﱪﺍﳘﺔ ﻗﺪ ﺗﺮﻛﻮﺍ ﺳﺒﻞ ﺍﳍﺪﻯ‪ ،‬ﻓﻼ ﺗﺘﺒﻊ ﺧﺮﺍﻓﺎﺕ ﻗﻮ ٍﻡ ‪‬ﻧﻮ ﹶﻛﻰ‪ ،‬ﻭﺍﺳﺄ ِﻝ ﺍﷲ ﺃﻥ‬ ‫ﻳﻬﺪﻳﻚ ﺇﱃ ﺻﺮﺍﻁ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃ‪‬ﻢ ﲨﻌﻮﺍ ﺗﻨﺎﻗﻀﺎﺕ ﰲ ﺧﻴﺎﻻ‪‬ﻢ‪ ،‬ﻭﺃﺿﺤﻜﻮﺍ ﺍﻟﻨﺎﺱ‬ ‫ﻚ ﻣﺒﲔ؟ ﻗﺪ ﻟﺰﻣﻬﻢ ﻣﻦ ﺟﻬ ِﺔ ﻋﻘﻴﺪ‪‬ﻢ ﺃﻥ ‪‬ﻳ ‪‬ﺪﻋﻮﺍ ﺭ‪‬ﻢ ﺑﺎﻟﺘﻀﺮﻋﺎﺕ‪ ،‬ﻟﻴﻔﲏ‬ ‫ﲞﺰﻋﺒﻴﻼ‪‬ﻢ‪ ،‬ﻭﺟﺎﺀﻭﺍ ﺑﺈﻓ ٍ‬ ‫ﺱ ﻭﻣﺎﻋ ٍﺰ ﻭﻏﲑﻫﺎ ﻣﻦ‬ ‫ﻛ ﱠﻞ ﺣﻴﻮﺍﻥ ﻣﻦ ﺩﻭﻥ ﺭﺟﺎﻝ ﻳﻮﺟﺪ ﲢﺖ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻣﻦ ﺑﻘ ٍﺮ ﻭﺟﺎﻣﻮ ٍ‬ ‫ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﻛ ﹼﻞ ﺍﻣﺮﺃﺓ ﺯﻭﺟ‪‬ﺎ ﻛﺎﻧﺖ ﳍﻢ ﺃﻭ ﻣﻦ ﺍﻷﻣﻬﺎﺕ ﻭﺍﻟﺒﻨﺎﺕ ﻭﺍﻷﺧﻮﺍﺕ‪ ،‬ﻟﻴﺴﺘﺨﻠﺺ ﺃﺭﻭﺍﺡ‬ ‫ﺁﺑﺎﺋﻬﻢ ﻣﻦ ﺗﻨﺎ ‪‬ﺳﺦ ﻭﻣﻦ ﻋﺬﺍﺏ ﻣﻬﲔ ‪.‬‬ ‫ﺑﻞ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺃﻫﻢ ﻣﻘﺎﺻﺪﻫﻢ ﻭﺃﻋﻈﻢ ﻣﺂﺭ‪‬ﻢ ﺇﻥ ﻛﺎﻧﻮﺍ ﺭﺍﺳﺨﲔ ﻋﻠﻰ ﻋﻘﻴﺪ‪‬ﻢ‬ ‫ﻭﻣﺴﺘﻴﻘﻨﲔ‪ .‬ﻭﻟﻜﻨﻬﻢ ‪‬ﻳ ‪‬ﺪﻋﻮﻥ ﺧﻼﻑ ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﺣﺜﹼﻬﻢ "ﻭﻳﺪﻫﻢ" ﻋﻠﻰ ﺃﻥ ﻳﺪﻋﻮﺍ ﺭ‪‬ﻢ ﻳﻌﻄﻬﻢ‬ ‫ﻛﺜﲑ ﻣﻦ ﺍﻟﺒﻘﺮ ﻭﺍﻟﻔﺮﺱ ﻭﳚﻌﻠﻬﻢ ﻣﻦ ﺍﳌﻮﺍﺷﻲ ﻣﺘﻤﻮ‪‬ﻟﲔ‪.‬‬ ‫ﻭ"ﺍﻟﻮﻳﺪ" ﳑﻠ ‪‬ﻮ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺩﻋﻴﺔ‪ ،‬ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻗﺮﺃﻭﺍ "ﺍﻟﺮﻛﻮﻳﺪ" ﺑﺎﻟﺒﺼﲑﺓ‪،‬‬ ‫ﻭﲰﻌﻮﻩ ﻣﻦ ﺍﻟﱪﺍﳘﺔ ﻣﺘﺄﻣﻠﲔ‪ .‬ﻓﻠﻮ ﻛﺎﻥ "ﺍﻟﻮﻳﺪ" ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﳌﺎ ‪‬ﻭ ِﺟ ‪‬ﺪ ﻓﻴﻪ ﺩﻋﺎﺀ ﻻ ﻳﺘﺄﺗ‪‬ﻰ ﺇﻻ ﺑﻔﺴﻖ‬ ‫ﺍﻟﻔﺎﺳﻘﲔ‪ .‬ﻭﺗﺮﻯ ﺍﳍﻨﻮﺩ ﻛﻴﻒ ﻳﻮﺩ‪‬ﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺃﻗﺎﻃﻴﻊ ﻣﻦ ﺍﻟﺒﻘﺮ ﻭﺍﳉﻮﺍﻣﻴﺲ ﻭﻳﺼﺮﻓﻮﻥ ﳘﻤﻬﻢ‬ ‫ﺇﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺪﺑﺮﻳﻦ‪ ،‬ﻓﻜﺄ‪‬ﻢ ﳛﺒﻮﻥ ﺃﻥ ﺗﺒﻘﻰ ﺍﻟﻔﺎﺣﺸﺔ ﺇﱃ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ‪ ،‬ﺑﻞ ﳛﺐ ﻭﻳﺪﻫﻢ ﺃﻥ ﻻ‬ ‫ﻳﻘﻄﻊ ﺃﺑﺪ‪‬ﺍ ﺳﻠﺴﻠﺔ ﺫﻧﺐ ﺍﳌﺬﻧﺒﲔ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﻘﻮﻝ ﺍﻷﺣﺴﻦ ﺍﻷﻗﻮﻡ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﺍﳊﻖ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﺃﻋﻤﺪﺓ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺑﻴ‪‬ﻨﻪ‬ ‫ﺍﷲ ﰲ ﺍﻟﻜﺘﺎﺏ ﻟﻘﻮﻡ ﻃﺎﻟﺒﲔ‪ .‬ﻭﻫﻮ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻻ ﻳﺪﻭﻡ ﺇﱃ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ‪ ،‬ﺑﻞ ﻟﻪ ﺍﻧﻘﻄﺎﻉ ﻭﺍﻧﺘﻬﺎﺀ‪،‬‬ ‫ﻭﺑﻌﺪﻩ ﻋﺎﱂ ﺁﺧﺮ ﻳﻘﺎﻝ ﻟﻪ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻻ ‪‬ﻳﻠ ﱠﻘﻰ ﻧﻌﻤﺎﺀﻩ ﺇﻻ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭ ﺍﻟﺸﺪﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺎﺀ‪ ،‬ﻭﺁﺛﺮ‬ ‫ﺍﻵﻻﻡ ﻋﻠﻰ ﺍﻵﻻﺀ‪ ،‬ﻭﺻﱪ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﻟﺒﺄﺳﺎﺀ‪ ،‬ﻟﺮﺿﺎﺀ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻭﺻﻠﻮﺍ ﻫﺬﻩ ﺍﻟﺴﻌﺎﺩﺓ‪،‬‬ ‫ﻭﺑﻠﻐﻮﺍ ﺍﻟﺸﺮﻑ ﻭﺍﻟﺴﻴﺎﺩﺓ‪ ،‬ﻓﻬﻢ ﻗﻮﻣﺎ ِﻥ ﻋﻨﺪ ﺍﻟﺮﺏ ﺍﳌﻨ‪‬ﺎﻥ‪ .‬ﻣﻨﻬﻢ ﻗﻮﻡ ﳚﺎﻫﺪﻭﻥ ﰲ ﺍﷲ ﺑﺄﻣﻮﺍﳍﻢ‬ ‫ﺴﻬﻢ‪ ،‬ﻭﻳﺸﺮﻭﻥ ﻧﻔﻮﺳﻬﻢ ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ‪،‬‬ ‫ﻭﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻳﺆﺗﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻛ ﱠﻞ ﹶﺃ ‪‬ﺣ‪‬ﺒﻬﻢ ﻭﺃﻧ ﹶﻔ ِ‬

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‫ﺱ ﹶﺃ ‪‬ﻭﻇﻔ ِﺔ ﺍﻟﻘﻮﺍﺋ ِﻢ ﻫﻴﻜ ٍﻞ‪ ،‬ﻭﻳﺴِﺒﻖ ﻛ ﱠﻞ ﺃﻟ ‪‬ﺪ ﺫﻱ ‪‬ﺣ‪‬ﻨﻖ‬ ‫ﰲ ﺇﰒ ﻣﺒﲔ‪ .‬ﻭﻳﺮ ﹶﻛﺐ ﻛ ﱠﻞ ﻓﺮ ٍ‬ ‫ﻭﻳﺸﺎﺑﻪ ﺍﻟ ‪‬ﻌ‪‬ﻨ ‪‬ﺪﻝ‪ ،‬ﻭ‪‬ﻳﻨ ِﻔﺪ ﺃﻳﺎﻡ ﺍﻟﻌﻤﺮ ﻛﺨﻠﻴﻊ ﺍﻟ ‪‬ﺮ ‪‬ﺳﻦ ﻣﺪﻳ ِﺪ ﺍﻟ ‪‬ﻮ ‪‬ﺳﻦ‪ ،‬ﻳﺒﺎﻋﺪ ﺩﺍ ‪‬ﺭﻩ ﻋﻦ‬ ‫ﺠﺪ‪‬ﺍ ﻭﻗﻴﺎﻣ‪‬ﺎ ﻭﺑﺎﻛﲔ‪ .‬ﻭﻻ ‪‬ﻳﻔ ‪‬ﺮﻃﻮﻥ‬ ‫ﻭﻳﺆﺛﺮﻭﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻭﻟﻮ ﻛﺎﻥ ‪‬ﻢ ﺧﺼﺎﺻﺔ‪ ،‬ﻭﻳﺒﻴﺘﻮﻥ ﻟﺮ‪‬ﻢ ﺳ ‪‬‬ ‫ﰲ ﺣﻆ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺑﻞ ﻳﻨﻔﻘﻮﻥ ﺃﻣﻮﺍﳍﻢ ﰲ ﻣﺮﺍﺿﻲ ﺍﷲ‪ ،‬ﻭﻳﻌﻴﺸﻮﻥ ﻛﺎﻟﻔﻘﺮﺍﺀ ﻭﺍﳌﺴﺎﻛﲔ‪ .‬ﻭﻗﻮﻡ ﺁﺧﺮﻭﻥ‬ ‫ﺐ ﻋﻠﻴﻬﻢ‬ ‫ﻳﺘﻮﻟﹼﻰ ﺍﷲ ﺃﻣﺮ ﳒﺎ‪‬ﻢ‪ ،‬ﻭﻳﻔﻌﻞ ‪‬ﻢ ﺃﻣﻮﺭ‪‬ﺍ ﻣﺎ ﻛﺎﻥ ﳍﻢ ﺃﻥ ﻳﻔﻌﻠﻮﻫﺎ ﻟﻨﺠﺎﺓ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﻴﺼ ‪‬‬ ‫ﻣﺼﺎﺋﺐ ﻭﺷﺪﺍﺋﺪ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻨﺎﺋﺒﺎﺕ‪ ،‬ﻭﻳﺒﺘﻠﻴﻬﻢ ﺑﻨﻘﺺ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻧﻔﺲ ﻭﺍﻟﺜﻤﺮﺍﺕ‪ ،‬ﰒ ﻳﺮﲪﻬﻢ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﻳﻨـﺰﻝ ﻋﻠﻴﻬﻢ ﺻﻠﻮﺍِﺗﻪ ﻭﺃﻧﻮﺍﻉ ﺍﻟﱪﻛﺎﺕ‪ ،‬ﻛﻤﺎ ﻳﻨـﺰﻝ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ‪،‬‬ ‫ﺕ ﻋﺒﺎﺩ ﹰﺓ ﻣﻨﻬﻢ‪ ،‬ﻭﳎﺎﻫﺪ ﹰﺓ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ﲟﺎ ﺻﱪﻭﺍ‬ ‫ﺴﺐ ﺗﻠﻚ ﺍﻵﻓﺎ ‪‬‬ ‫ﻭﻳﻠﺤﻘﻬﻢ ﺑﻘﻮﻡ ﳏﺒﻮﺑﲔ‪ .‬ﻭ‪‬ﺗﺤ ‪‬‬ ‫ﺕ ﺑﻠﻐﻬﺎ ﻗﻮﻡ ﺯﺍﻫﺪﻭﻥ ﺻﺎﳊﻮﻥ ﻭﺣﺰﺏ ﻋﺎﺑﺪﻭﻥ ﻣﺮﺗﺎﺿﻮﻥ‪،‬‬ ‫ﻋﻠﻴﻬﺎ ﻣﺴﺘﻘﻴﻤﲔ‪ .‬ﻓﻴﺒﻠﹼﻐﻬﻢ ﺍﷲ ﻣﻘﺎﻣﺎ ٍ‬ ‫ﻭﻳﺮﺿﻰ ﻋﻨﻬﻢ ﻛﻤﺎ ﺭﺿﻲ ﻋﻦ ﻗﻮﻡ ﻳﻌﺒﺪﻭﻧﻪ ﻭﻳﺆﺛﺮﻭﻧﻪ ﻭﳚﻌﻠﻬﻢ ﻓﺎﺋﺰﻳﻦ‪.‬‬ ‫ﻭﳜﺘﺎﺭ ﻟﻜﻞ ﻣﺎ ﺻﻠﺢ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﺼﺎﱀ ﺍﳌﺨﻠﻮﻗﲔ‪ .‬ﻓﻤﺎ ﺑﻘﻲ ﳏﻞ ﺍﻋﺘﺮﺍﺽ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪،‬‬ ‫ﻓﺈ‪‬ﻢ ﻭﺟﺪﻭﺍ ﺟﺰﺍﺀﻫﻢ ﻋﻠﻰ ﺍﻵﻻﻡ‪ ،‬ﻭﺃﺻﺎ‪‬ﻢ ﺣﻆ ﻛﺜﲑ ﻭﹸﺃﻋﻄﻮﺍ ﻧﻌﻤ‪‬ﺎ ﻏﲑ ﳏﺪﻭﺩﺓ ﻣﻦ ﺍﻟﻔﻀﻞ ﺍﻟﺘﺎﻡ‪،‬‬ ‫ﻕ ﻛﺎﻷﺑﺮﺍﺭ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﻭﺻﻠﻮﺍ ﺍﻟﻠﺬﹼﺍﺕ ﺍﻷﺑﺪﻳﺔ ﻓﺮﺣﲔ‪ .‬ﻭﻭﺭﺛﻮﺍ ﺟﻨﺔ ﻻ ﺗﻨﻘﻄﻊ‬ ‫ﻭﺩﺧﻠﻮﺍ ﰲ ﻣﻘﻌ ِﺪ ﺻﺪ ٍ‬ ‫ﺐ ﺃﻳﺎ ٍﻡ ﻗﻼﺋﻞ‪ ،‬ﻭﺩﺧﻠﻮﺍ ﻓﺮﺩﻭﺱ ﺭ‪‬ﻢ‬ ‫ﻧﻌﻤﺎﺅﻫﺎ ﻭﻻ ﺗﻨﻔﺪ ﺁﻻﺅﻫﺎ‪ ،‬ﻭﻭﺟﺪﻭﺍ ﻧﻌﻤﺎﺀ ﺃﺑﺪﻳﺔ ﺑﻨﺼ ِ‬ ‫ﺧﺎﻟﺪﻳﻦ‪ .‬ﻭﻣﺎ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻃﺮﻓﺔ ﻋﲔ ﺗﻨﻘﻀﻲ ﻣﺮﺍﺭ‪‬ﺎ ﻭﺣﻼﻭ‪‬ﺎ‪ ،‬ﻭﺗﻨﻌﺪﻡ ﻧﻀﺎﺭ‪‬ﺎ ﻭﻃﺮﺍﻭ‪‬ﺎ‪ ،‬ﻭﻻ‬ ‫ﺨ ﹾﺬﻫﺎ ﻭ ﹸﻛ ‪‬ﻦ ﻣﻦ‬ ‫ﺗﺒﻘﻰ ﻟﺬ‪‬ﺎ ﻭﻻ ﻋﻘﻮﺑﺘﻬﺎ‪ ،‬ﻓﻼ ﺗﺘﻤﺎﻳ ﹸﻞ ﻋﻠﻴﻬﺎ ﺃﻋﲔ ﺍﻟﻌﺎﺭﻓﲔ‪ .‬ﻫﺬﺍ ﳑﺎ ﺃﳍﻤﲏ ﺭﰊ ﻓ ‪‬‬ ‫ﺍﻟﺸﺎﻛﺮﻳﻦ‪ .‬ﻣﻨﻪ‪.‬‬ ‫====================‬ ‫ ﺳﻬﻮ‪ ,‬ﻭﺍﻟﺼﺤﻴﺢ "ﲣﺎﻟﻒ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬ ‫ ﺳﻬﻮ‪ ,‬ﻭﺍﻟﺼﺤﻴﺢ "ﻭﲡﻌﻞ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

‫ ﻧﻮﺕ‪ :‬ﺃﻋﺠ‪‬ﺒﲏ ﻋﻘ ﹸﻞ ﺍﻟﱪﺍﳘﺔ‪ ،‬ﺃ‪‬ﻢ ﲨﻌﻮﺍ ﺍﻟﺘﻨﺎﻗﺾ ﰲ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻳﻌﺘﻘﺪﻭﻥ ﺑﻮﺟﻮﺏ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ‬ ‫ﺕ ﺳﺎِﺑ ِﻖ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﰒ ‪‬ﻳ ‪‬ﺪﻋﻮﻥ ﺭ‪‬ﻢ ﻟﻜﺸﻒ ﺍﻟﻌﺬﺍﺏ ﻋﻨﻬﻢ ﻋﻨﺪ ﺍﳌﻜﺎﺭﻩ ﻭﺍﻷﻣﺮﺍﺽ ﻭﺍﳋﺴﺮﺍﻥ‪ ،‬ﺑﻞ‬ ‫ﺳﻴﺌﺎ ِ‬ ‫ﺐ‪ ،‬ﻭﻻ ﻳﻔ ﹼﻜﺮﻭﻥ ﰲ‬ ‫ﺕﳍ ٍ‬ ‫ﺐ‪ ،‬ﰲ ﻫﻮﺍﺟ ‪‬ﺮ ﺫﺍ ِ‬ ‫ﺑﻌﻀﻬﻢ ‪‬ﻳ ‪‬ﺪﻋﻮﻥ ﺑﺎﻹﺻﺮﺍﺭ‪ ،‬ﻭﳚﻠﺴﻮﻥ ﰲ ﻣﻮﻗﺪ ﺍﻟﻨﺎﺭ‪ ،‬ﺑﻜ ‪‬ﺪ ﻭﺗﻌ ٍ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ ﻛﺎﻟﻌﺎﻗﻠﲔ‪.‬‬

‫ ﺳﻬﻮ ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﺑﺪﻳﻬﻴﺔ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

‫ ﻧﻮﺕ‪ :‬ﺇﻥ ﻛﺎﻥ ﺍﻟﺘﻨﺎﺳﺦ ﻫﻮ ﺍﳊﻖ ﻓﻴﺠﺐ ﺃﻥ ﳚﺘﻨﺐ ﺍﻟﺘﺰﻭﻳﺞ ﻛ ﱡﻞ ‪‬ﻣﻦ ﲤﺴﻚ ‪‬ﺬﻩ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻟﻌﻞ‬ ‫ﺍﻟﻨﺴﺎﺀ ﺍﳌﻨﻜﻮﺣﺎﺕ ﻛﻦ ﺑﻨﺎ‪‬ﻢ ﺃﻭ ﺃﺧﻮﺍ‪‬ﻢ ﺃﻭ ﺃﻣﻬﺎ‪‬ﻢ ﺃﻭ ﺃﻣﻬﺎﺕ ﺍﻷﻣﻬﺎﺕ‪ .‬ﻣﻨﻪ‬

‫ ﺳﻬﻮ ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻛﺜﲑﺍ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺩﺍﺭ ﺃﻫﻞ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﻳﺜﺎﻓﻦ ﺑﺄﻫﻞ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻄﻼﺡ‪ ،‬ﻻ ﳛ ﹼﻞ ﻣﺴﺠﺪﺍ ﺑﻞ ﻳﻄﻠﺐ‬ ‫ﺠﺪﺍ‪ ،‬ﻭﳝﻴﻞ ﺇﱃ ﻧﺎ ‪‬ﺟﻮ ٍﺩ ﻭﺑﺎﻃﺌ ٍﺔ‪ ،‬ﳑﻠ ‪‬ﻮ ٍﺓ ﻣﻦ ﺻﻬﺒﺎﺀ ﳏﻤ ‪‬ﺮﺓ‪ ،‬ﰲ ‪‬ﺣﹶﻠﻘﺔ ﻣﻠﺘﺤﻤﺔ‪،‬‬ ‫ﺴ‪‬‬ ‫‪‬ﻋ ‪‬‬ ‫ﻭﻧ ﹼﻈﺎﺭﺓ ﻣﺰﺩﲪﺔ‪ .‬ﻳﺘﺨﺬ ﺩﻧﻴﺎﻩ ﺻﻨ ‪‬ﻤﺎ ﻓﻔﻴﻪ ﻳﺮﻏﺐ‪ ،‬ﻭ‪‬ﺎ ﻳﻜﹶﻠﻒ ﻭﻋﻠﻴﻬﺎ ﻳﻜﹶﻠﺐ‪،‬‬ ‫ﻭﻓﻴﻬﺎ ﻳﺘﻨﺎﻓﺲ ﰲ ﻛﻞ ﺣﲔ‪ ،‬ﻭﻻ ﻳﺘﺰﻭﺩ ﻣﻦ ﺍﻟﻌﻘﱮ ﻭﺍﻟﺪﻳﻦ‪ .‬ﻳﺬﻫﺐ ﻋﻤﺮﻩ ﰲ‬ ‫ﺍﻛﺘﻨﺎﺯ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﺗﻄﱠﻠ ‪‬ﻊ ﺍﻟﺸ ‪‬ﺢ ﻋﻠﻰ ﻗﻠﺒﻪ ﻛﺬﺍﺕ ﺍﻟﻠﻬﺐ‪ ،‬ﻭ ِﻣﻦ ﻛ ﱢﻞ ﻃﺮﻑ ﻳﻌ ِﻄﻒ‬ ‫ﺏ‪ ،‬ﻭ‪‬ﻳﺴ‪‬ﻨﻰ ﻟﻪ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻻ ﺗﻌ ﱠﻄ ﹸﻞ ﻗﺪﻭﺭﻩ ﻭﻻ ِﺟﻌﺎ ﹸﳍﺎ‪ ،‬ﻭﻻ ﻳﻨﺼﺎﻉ‬ ‫ﻋﻠﻴﻪ ﺍﻟﻘﻠﻮ ‪‬‬ ‫ﺏ ‪‬ﺟﺤﺎﹸﻟﻪ‪ ،‬ﻭﻳﺒﺎ ‪‬ﺭﻙ ﻟﻪ ‪‬ﺯﻻﻟﻪ‪ ،‬ﻻ ﻳﺮﻯ ﻳﻮﻡ ﺍﳊﺮﻣﺎﻥ ﰲ‬ ‫ﺃﻳﺎﻣﻪ ﻭﻻ ﺇﻗﺒﺎﳍﺎ‪ ،‬ﻭ‪‬ﻳ ﹶﺬ ‪‬‬ ‫ﺨ‪‬ﺘﻪ ﳓﻮ ﺍﻻﻧﻜﻔﺎﺀ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻳﻨﻔﺪ ﻋﻤﺮﻩ ﰲ ﺍﻟﻔﺤﺸﺎﺀ‪ .‬ﻻ ﺗﺴﻘﻂ‬ ‫ﺍﻟﻨﻌﻤﺎﺀ‪ ،‬ﻭﻻ ﻳﻨﺤﻮ ‪‬ﺑ ‪‬‬ ‫ﻋﻠﻴﻪ ﺻﺎﻋﻘﺔ‪ ،‬ﻭﻻ ﺗﻠ ‪‬ﺪﻏﻪ ﺣ‪‬ﻴ ﹲﺔ‪ ،‬ﻭﻻ ﳝﺤﻰ ﺍﲰﻪ ﻣﻦ ﺍﻷﺭﺿﲔ‪ ،‬ﺑﻞ ﻳﻜﺜﺮ ﺃﻭﻻﺩﻩ‪،‬‬ ‫ﻭﳚﻤﻊ ﺣﻮﻟﻪ ﺃﺣﻔﺎﺩﻩ‪ .‬ﳝﻠﻚ ﺍﻟﺼﺪ ‪‬ﺭ ﰲ ﻛﻞ ﻧﺎﺩ ﳏﺸﻮﺩ‪ ،‬ﻭﳏﻔﻞ ﻣﺸﻬﻮﺩ‪،‬‬ ‫ﺴﺐ ِﻣﻦ ﺑﺪﻭﺭ ﺍﶈﺎﻓﻞ‪ ،‬ﻭﺭﺅﻭﺱ ﺍﻷﺳﺎﻓﻞ‪ ،‬ﻭﻳﻘﻮﻡ ‪‬ﺧ ‪‬ﺪ ‪‬ﻣﻪ ﻋﻨﺪ ﺭﺃﺳﻪ‪ ،‬ﺣﱴ‬ ‫ﻭ‪‬ﻳﺤ ‪‬‬ ‫ﺐ ِﻣ ﹾﻞ َﺀ‬ ‫ﳊﹶﻠ ‪‬‬ ‫ﺐ ﻣﻦ ﻧﻌﺎﺳﻪ‪ ،‬ﻭﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ ﺣﱴ ﻳﻜﻮﻥ ﺑﻄﻨﻪ ﻛﺎﻟﻘ‪‬ﺒﺔ‪ ،‬ﻭﻳﺸﺮﺏ ﺍ ﹶ‬ ‫ﻳﻬ ‪‬‬ ‫ﺍﻟ ‪‬ﻌ ﹾﻠﺒﺔ‪ ،‬ﻭﻻ ﻳﺄﺧﺬﻩ ﺗﻮ ‪‬ﺧ ‪‬ﻢ ﻭﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﺒﻄﻮﻧﲔ‪ .‬ﻳﺮﻛﺐ ﻋﻠﻰ ﻛﻞ ﻣﻄ‪‬ﻴ ٍﺔ ‪‬ﻭ ِﻃ‪‬ﻴ ٍﺔ‪،‬‬ ‫ﻭﻳﻜﻮﻥ ﻟﻪ ﺗﻨ ‪‬ﻌﻤﻪ ﻛﻌﻄ‪‬ﻴﺔ‪ ،‬ﻭﻳﺸ ‪‬ﻐﻔﻪ ﺍﻷﻣﻼﻙ ﻭﺍﻟﻐﻠﻤﺎﻥ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﻣﺎ ﺍﻹﳝﺎﻥ‪ .‬ﻻ‬ ‫ﻳﻐﺎﺩﺭ ﺻﻐﲑﺓ ﻭﻻ ﻛﺒﲑﺓ‪ ،‬ﻭﻻ ‪‬ﻳﺜﲎ ﻋﻠﻴﻪ ‪‬ﺧﻠﻘﺎ ﻭﺳﲑﺓ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﻜﻮﻥ ﻣﺮ ‪‬ﺟ ‪‬ﻊ‬ ‫ﺐ ﺍﻟﺘﺎ ‪‬ﻡ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﻗﱪﻩ ﺑﻌﺪ ﻣﻮﺗﻪ ﻣﻌﺘ ‪‬ﻤ ‪‬ﺮ‬ ‫ﺹ ﻭﺍﻟﻌﻮﺍ ‪‬ﻡ‪ ،‬ﻭﻳﺼﺎﻓﻮﻧﻪ ﺑﺎﳊ ‪‬‬ ‫ﺍﳋﻮﺍ ‪‬‬ ‫ﺡ ﻭﻣﺴﺎ َﺀ ‪‬ﺯ ‪‬ﻣ ‪‬ﺮ ﺍﳌﻌﺘﻘﺪﻳﻦ‪.‬‬ ‫ﺍﻟﺰﺍﺋﺮﻳﻦ‪ ،‬ﻭﺗﺘﻌﻬﺪﻫﺎ ﺻﺒﺎ ‪‬‬ ‫ﺖ ﺫﻛﺮﻫﻢ ﰲ‬ ‫ﻭﻣﺎ ﻗﺎﻡ ﺩﻟﻴﻞ ﻋﻠﻰ ﹶﻛ ‪‬ﻮ ِﺭ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﻮ ِﺭ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺬﻳﻦ ﲰﻌ ‪‬‬ ‫ﺨﺎﺳﲔ‪ ،‬ﻭﺁﺧﺮﻳﻦ ﺩﺧﻠﻮﺍ ﰲ‬ ‫ﺳﺎﺑﻖ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻻ ‪‬ﻳﺪ ‪‬ﺭﻯ ﻛﻴﻒ ﻭﻗﻊ ﻗﻮﻡ ﰲ ﻳﺪ ﺍﻟﻨ ‪‬‬ ‫ﺍﳌﻨ ‪‬ﻌﻤﲔ‪.‬‬ ‫ﻓﻬﺬﻩ ﺃﺳﺮﺍﺭ ﻻ ﺗﺒﻠﻎ ﺍﻷﻧﻈﺎﺭ ﻣﻨﺘﻬﺎﻫﺎ‪ ،‬ﻭﻻ ﺗﺪﺭﻱ ﺍﻷﻓﻜﺎﺭ ﻣﻐﻨﺎﻫﺎ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺕ ﻫﺬﻩ ﺍﳌﻌﻀﻼﺕ ﰲ ﺃﻓﻌﺎﻝ ﺍﷲ ﻓﻜﻴﻒ ﻻ ﻳﻮﺟﺪ ﻣﺜﻠﻬﺎ ﰲ ﺃﻗﻮﺍﻝ ﺍﷲ؟ ﻣﺎ‬ ‫ﻭﺟﺪ ‪‬‬ ‫ﻟﻚ ﻻ ﺗﻘﻴﺲ ﺃﻗﻮﺍﻝ ﺍﳊﻜﻴﻢ ﻋﻠﻰ ﺃﻓﻌﺎﻝ ﺍﳊﻜﻴﻢ؟ ﻣﻊ ﺃ‪‬ﻤﺎ ﻛﺎﳌﺮﺍﻳﺎ ﺍﳌﺘﻘﺎﺑﻠﺔ‪،‬‬ ‫ﻭﻛﺎﻟﺘﻮﹶﺃ ‪‬ﻣﲔ ﰲ ﺍﳌﺸﺎﻛﻠﺔ‪ ،‬ﻓﻼ ﺑ ‪‬ﺪ ﻓﻴﻬﻤﺎ ﻣﻦ ﻭﺟﻮﺩ ﺍﳌﻨﺎﺳﺒﺔ‪ ،‬ﻭﲢ ﱡﻘﻖ ﺍﳌﺸﺎ‪‬ﺔ‪ .‬ﻓﻼ‬

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‫ﲡﺎ ِﻭ ِﺯ ﺍﳊﺪ ﺍﻟﺬﻱ ﻳﺴ‪‬ﻨﻲ ﺍﻷﻣ ‪‬ﺮ ﺍﳌﻌﻀﻞ‪ ،‬ﻭﻻ ﺗﺮ ‪‬ﺩ ﺍﻷﻣﺮ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ‬ ‫‪‬ﻳﻘ‪‬ﺒﻞ‪ ،‬ﻭﻻ ﺗﻜﻦ ﻣﻦ ﺍﳌﺘﻌﺼﺒﲔ‪.‬‬ ‫ﻳﺎ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﺍﲰﻌﻮﺍ‪ ،‬ﰒ ﻓ ﹼﻜﺮﻭﺍ ﰒ ﺍﻗ‪‬ﺒﻠﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﻃﺎﻟﺒﲔ‪ .‬ﻗﺪ ﻣﺎﺕ ﻧﱯ ﺍﷲ‬ ‫ﳋﻠﻖ ﻭﺳ‪‬ﻴ ‪‬ﺪ ﺍﻟﻮﺭﻯ‪ ،‬ﰒ ﺷﻬﺪ ﻋﻠﻰ ﻣﻮﺗﻪ ﻛﺜﲑ ﻣﻦ‬ ‫ﻋﻴﺴﻰ‪ ،‬ﻭﺃﺧﱪﻧﺎ ﻋﻦ ﻣﻮﺗﻪ ﺧ ‪‬ﲑ ﺍ ﹶ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﻬﻰ‪ ،‬ﻛﻤﺎ ﺷﻬﺪ ﺷﺎﻫ ‪‬ﺪ ﻋﻨﺪ ﻭﻓﺎﺓ ﻧﺒﻴﻨﺎ ﺍﳌﺼﻄﻔﻰ‪ ،‬ﺃﻋﲏ ﺧﻠﻴﻔﺔ ﺍﷲ‬ ‫ﺍﻟﺼ ‪‬ﺪﻳﻖ ﺍﻷﺗﻘﻰ‪ .‬ﻭﻛﺬﻟﻚ ﺫﻫﺐ ﺇﻟﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻷﻛﺎﺑﺮ ﻭﺍﻷﺋﻤﺔ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﻟﻔﻆ‬ ‫"ﺭﺟﻮﻉ" ﺍﳌﺴﻴﺢ ﰲ ﻧﺒﺄ ﺧﲑ ﺍﻟﱪ‪‬ﻳﺔ‪ ،‬ﺑﻞ ﻟﻔﻆ "ﺍﻟﻨـﺰﻭﻝ" ﺇﱃ ﻫﺬﻩ ﺍ ُﻷ ‪‬ﻣﺔ‪ .‬ﻭﺷﺘﺎﻥ‬ ‫ﻣﺎ ﺑﲔ ﺍﻟﺮﺟﻮﻉ ﻭﺑﲔ ﺍﻟﻨـﺰﻭﻝ ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﺆﻣﻨﲔ‪،‬‬ ‫ﻭﺍﻗﺒﻠﻮﺍ ﺍﳊﻖ ﻳﺎ ﺣﺰﺏ ﺍﻟﺼﺎﳊﲔ‪.‬‬ ‫ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﹸﻗ ‪‬ﺮﺏ ﺍﷲ ﻟﻴﺲ ﺇﺭﹰﺛﺎ ﻣﻘﺒﻮﺿﺎ ﻷﺣﺪ‪ ،‬ﺑﻞ ﺗﺪﺍﻭ ﹸﻝ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﻣﻦ ﺃﻣﺮ‬ ‫ﺭﺏ ﺻﻤﺪ‪ ،‬ﻳﻠﻘﻲ ﺍﻟﺮﻭﺡ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﺗﻘﺘﻀﻲ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ‪.‬‬ ‫ﺃﺃﻧﺘﻢ ﲡﺎﺩﻟﻮﻧﻪ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ﺃﻭ ﺗﻘﻮﻣﻮﻥ ﳏﺎﺭﺑﲔ؟ ﻓﻔ ﹼﻜﺮﻭﺍ ﺑﻔﻜﺮ ﻻ ﻳﺸﻮﺑﻪ ﺯﻳﻎ ﻭﻻ‬ ‫‪‬ﻣﻴﻞ‪ ،‬ﻭ ﹶﻃ ‪‬ﻬﺮﻭﺍ ﻗﻠﻮﺑﻜﻢ ﻣﻦ ﻛﻞ ﺗﻌﺼﺐ ﻭﻻ ‪‬ﻳ ﹾﺬ ِﻫ‪‬ﺒﻜﻢ ‪‬ﺳﻴﻞ‪ .‬ﹶﺃ ‪‬ﺭﻭﺍ ﺗﻘﻮﺍﻛﻢ ﺗﻘﻮﺍﻛﻢ‪،‬‬ ‫ﻳﺎ ﺃﺑﻨﺎﺀ ﺍﳌﺘﻘﲔ‪ .‬ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﻗﺎﻣﲏ ﻭﺑﻌﺜﲏ ﻭﻛﹼﻠﻤﲏ‪ ،‬ﻓﺎﺗﻘﻮﺍ ﺃﻥ ﲢﺎﺭﺑﻮﺍ ﺍﷲ‬ ‫ﻚ ﰲ ﻳﻮﻣﻲ ﻫﺬﺍ ﺇﻻ ﹸﻓ ﹾﻠﻜﻲ‪ ،‬ﻭﺇﻥ ﻳﺪﻱ ﻫﺬﻩ ﻓﻮﻕ ﻛﻞ ﻳﺪ ﺗﺒﺘﻐﻲ‬ ‫ﻣﺘﻌﻤﺪﻳﻦ‪ .‬ﻻ ﹸﻓ ﹾﻠ ‪‬‬ ‫ﻣﺮﺿﺎﺓ ﺭﰊ‪ ،‬ﻓﻼ ﺗﻨﺒﺬﻭﺍ ﺍﳊﻖ ﺑﻌﺪ ﻇﻬﻮﺭﻩ‪ ،‬ﻭﻻ ﲡﻌﻠﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﳌﺴﺌﻮﻟﲔ‪.‬‬ ‫ﺖ ﺑﻜﺎﻓﺮ ﻭﻻ ﻣﻌﺘ ٍﺪ ﻣﻦ ﺃﻗﻮﺍﻟﻪ ﻭﻻ ﻣﺮﺗ ‪‬ﺪ ﻭﻻ ﻣﻦ‬ ‫ﻭﺑﻌﺰﺓ ﺭﰊ ﻭﺟﻼﻟﻪ‪ ،‬ﻟﺴ ‪‬‬ ‫ﺍﳌﻠﺤﺪﻳﻦ‪ .‬ﺑﻞ ﺟﺎﺀﻛﻢ ﺍﳊﻖ ﻓﻼ ‪‬ﺗﻌﺮﺿﻮﺍ ﻋﻦ ﺍﳊﻖ ﻛﺎﺭﻫﲔ‪ .‬ﻭﻗﺪ ﺗﻘ ‪‬ﻮﻯ ﻣﺬﻫﺒﻨﺎ‬ ‫ﺑﺘﻈﺎﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﰒ ﺑﺸﻬﺎﺩﺓ ﺍﻷﺋﻤﺔ ﻭﺃﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﰒ ﺑﺎﻟﻌﻘﻞ ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﻣﺪﺍﺭ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﰒ ﺑﺎﻹﳍﺎﻡ ﺍﳌﺘﻮﺍﺗﺮ ﺍﻟﻴﻘﻴﲏ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻌﺰﺓ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﻧﺮﺟﻊ ﺇﱃ ﺍﻟﻈﻦ ﺑﻌﺪ ﺍﻟﻴﻘﲔ؟ ﺑﻞ ﳓﻦ ﺃﻭﻳﻨﺎ ﺇﱃ ﺍﻟﺮﻛﻦ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺍﻋﺘﺼﻤﻨﺎ ﲝﺒﻞ ﺍﷲ‬ ‫ﺍ‪‬ﻴﺪ‪ ،‬ﻭﻣﺎ ﺟﺌﻨﺎ ﲟﺤ ‪‬ﺪﺛﺎﺕ ﻛﺎﳌﺒﺘﺪﻋﲔ‪.‬‬ ‫ﻭﻗﺪ ﻋﻠﻤﺘﻢ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻳﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ ﺍﳌﻌﻀﻮﺩ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺰﻣﺎﻥ ﺇﻥ‬ ‫ﺸﻰ ﰲ ﺷﺄﻧﻪ ﺍﻷﻛﺎﺫﻳﺐ‪،‬‬ ‫ﻛﻨﺘﻢ ﻣﻮﻗﻨﲔ‪ .‬ﺃﻣﺎ ﺗﺮﻭﻥ ﻛﻴﻒ ‪‬ﻳﻌﹶﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻛﻴﻒ ‪‬ﺗﻔ ‪‬‬

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‫ﺲ ﺍﻹﺳﻼﻡ ﲢﺖ ﺃﻗﺪﺍﻡ‬ ‫ﻭﺇﱃ ﺃﻱ ﺣﺪﻭﺩ ﺑﻠﻎ ﺍﻷﻣﺮ‪ ،‬ﻭﻛﺜﺮ ﺍﳋﻨـﺰﻳﺮ ﻭﺍﳋﻤﺮ‪ ،‬ﻭ ِﺩ‪‬ﻳ ‪‬‬ ‫ﺍ ﹸﳌ ‪‬ﻐ ِﻮﻳﻦ ﺍﳌﻔﺴﺪﻳﻦ؟ ﺃﻟﻴﺲ ﰲ ﺃﺣﺎﺩﻳﺚ ﺧﲑ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺃﻓﻀ ِﻞ ﺍﻟﺮﺳﻞ ﻭ‪‬ﻧﺨﺒ ِﺔ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻻ ﳚﻲﺀ ﺇﻻ ﻋﻨﺪ ﻏﻠﺒﺔ ﺍﻟﺼﻠﻴﺐ ﻭﻓﺘِﻨﻬﺎ ﺍﳌ ‪‬ﻮﺍﺟﺔ ﰲ‬ ‫ﺍﳉﻬﺎﺕ؟ ﻓﻬﺬﺍ ﻫﻮ ﺍﻷﺻﻞ ﺍﶈﻜﻢ ﳌﻌﺮﻓﺔ ﻭﻗﺖ ﺍﳌﺴﻴﺢ ﻭ ِﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻌﻼﻣﺎﺕ‪ .‬ﻓﺈﻥ‬ ‫ﱳ ﺍﻟﻨﺼﺎﺭﻯ ﱂ ﺗﺒﻠﻎ ﺇﱃ‬ ‫ﻛﻨﺘﻢ ﺗﻈﻨﻮﻥ ﺃﻥ ﺍﳌﺴﻴﺢ ﻣﺎ ﺟﺎﺀ ﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﻓ ‪‬‬ ‫ﻏﺎﻳﺘﻬﺎ ﺍﳌﻘﺼﻮﺩﺓ‪ ،‬ﻓﻠﺰﻣﻜﻢ ﺃﻥ ﺗﻌﺘﻘﺪﻭﺍ ﺑﺎﻣﺘﺪﺍﺩ ﻫﺬﻩ ﺍﻟﻔﱳ ﺇﱃ ﺭﺃﺱ ﺍﳌﺎﺋﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺃﻭ‬ ‫ﻋﻠﻰ ﺭﺃﺱ ﻣﺎﺋﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﳌﺌﲔ ﺍﻵﺗﻴﺔ ﺍﻟﺒﻌﻴﺪﺓ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﻋﻤﺮ ﻓﱳ ﺍﻟﻨﺼﺎﺭﻯ ﺇﱃ‬ ‫ﻫﺬﻩ ﺍﻷﺯﻣﻨﺔ ﺍﻟﻄﻮﻳﻠﺔ‪ ،‬ﻓﻤﺎ ﺑﺎﻝ ﺍﻹﺳﻼﻡ ﺇﱃ ﺗﻠﻚ ﺍﳌﺪﺓ ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﺘﻔﺮﺳﲔ؟‬ ‫ﺃﺭﺿﻴﺘﻢ ﺃﻥ ﺗﺘﺰﺍﻳﺪ ﻓﱳ ﺍﻟﺪﺟﺎﻟﲔ ﺍﻟﻘﺴﻴﺴﲔ ﻭﲤﺘ ‪‬ﺪ ﺇﱃ ﻣﺎﺋﺘﲔ ﺃﻭ ﻣﺌﲔ؟ ﻓﺈﻥ‬ ‫ﻏﻠﺒﺘﻬﻢ ﺿﺮﻭﺭﻱ ﺇﱃ ﺃﻳﺎﻡ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﺑﺎﻟﺒﻴﺎﻥ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﰲ ﺃﻧﺒﺎﺀ ﺧﲑ‬ ‫ﺍﳌﺮﺳﻠﲔ‪ .‬ﻓﻤﺎ ﺗﺄﻣﺮﻭﻥ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ؟ ﺃﺗﺮﺿﻮﻥ ﺑﺄﻥ ﳝﻬﻠﻬﻢ ﺍﷲ ﻹﻏﻮﺍﺀ ﺍﻟﻨﺎﺱ ﺇﱃ‬ ‫ﺗﻠﻚ ﺍﳌﺪﻯ ﺍﻟﻄﻮﻳﻠﺔ‪ ،‬ﻭ‪‬ﻳﺠﺎﺡ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﺻﻮﻟﻪ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﺃﺣﺪ ﻋﻠﻰ‬ ‫ﻭﺟﻪ ﺍﻷﺭﺽ ﻣﻦ ﺍﳌﺴﻠﻤﲔ؟‬ ‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻭﻗﺖ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﻋﻨﺪ ﺍﷲ ﻫﻮ ﻭﻗﺖ ﻇﻬﻮﺭ ﻓﱳ‬ ‫ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻷﺟﻞ ﺫﻟﻚ ﻗﻴﻞ ﻫﻮ ﻳﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻓﺘﺪﺑﺮﻭﺍ ﻛﺎﳌﺴﺘﺪ ﹼﻝ ﺍﻟﻠﺒﻴﺐ‪،‬‬ ‫ﻭﻗﻮﻣﻮﺍ ﷲ ﺷﺎﻫﺪﻳﻦ‪ .‬ﰒ ﻣﻦ ﺍﳌﺴﻠﱠﻤﺎﺕ‪ ٢٧‬ﺍﻷﻣﺔ ﺍﳌﺮﺣﻮﻣﺔ‪ ،‬ﺃﻥ ﺍﳌﺴﻴﺢ ﻻ ﳚﻲﺀ ﺇﻻ‬ ‫ﻋﻠﻰ ﺭﺃﺱ ﺍﳌﺎﺋﺔ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺮﺃﺱ ﺑﺰﻋﻤﻜﻢ ﻗﺪ ﺍﻧﻘﻀﻰ ﺧﺎﻟﻴﺎ ﻭﻣﻀﻰ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﺍﻟﺮﺟﺎﺀ‬ ‫ﱳ ﻗﺴﻴﺴﲔ ﺃﻋﺪﺍﺀ ﺍﳍﺪﻯ‪ ،‬ﻣﻊ‬ ‫ﺇﱃ ﺭﺃﺱ ﻣﺎﺋﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻭﺟﺐ ﺑﺰﻋﻤﻜﻢ ﺃﻥ ﺗﺒﻘﻰ ﻓ ‪‬‬ ‫ﺖ ﺍﳌﺴﻴﺢ ﻛﻤﺎ ﺃﺧﱪ ﺳﻴﺪ ﺍﻟﻮﺭﻯ‪.‬‬ ‫ﺗﺰﺍﻳﺪﻫﺎ ﺇﱃ ﺗﻠﻚ ﺍﳌﺪﻯ‪ ،‬ﻓﺈﻥ ﻭﻗﺘﻬﺎ ﺷﺮﻳﻄ ﹸﺔ ﻭﻗ ِ‬ ‫ﻓﻬﺬﺍ ﺃﻋﻈﻢ ﺍﳌﺼﺎﺋﺐ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺃﻥ ﺗﻌﻠﻮ ﺷﻮﻛﺔ ﺍﻟﺼﻠﻴﺐ ﺇﱃ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‬ ‫ﺍﻟﺒﻌﻴﺪﺓ ﻣﻦ ﺍﻷﻧﺎﻡ‪ ،‬ﻭﳝﺘﺪ ﺯﻣﺎﻥ ﺇﻏﻮﺍﺀ ﺍﳋﻮﺍﺹ ﻭﺍﻟﻌﻮﺍﻡ‪ .‬ﻓﻤﺎ ﻟﻜﻢ ﻻ ﺗﺘﻔﻜﺮﻭﻥ‪،‬‬ ‫‪ 27‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻣﺴﻠﱠﻤﺎﺕ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﻭﺗﺒ ‪‬ﺪﻟﻮﻥ ‪‬ﺷ ﹾﻜ ‪‬ﺮ ﻧﻌﻢ ﺍﷲ ﺑﺎﻟﻜﻔﺮﺍﻥ ﻭﺗﻨﻜﺮﻭﻥ؟ ﻭﺟﺎﺀﻛﻢ ﺍﳊﻖ ﰲ ﻭﻗﺘﻪ ﻓﺘﻌﺮﺿﻮﻥ‪،‬‬ ‫ﻭﲡﻌﻠﻮﻥ ﺣﻈﻜﻢ ﺃﻥ ﺗﻜﻔﺮﻭﱐ ﻭﻻ ﺗﺘﻘﻮﻥ‪ .‬ﺃﺗﻜﻔﺮﻭﻥ ﻋﺒﺪ ﺍﷲ ﺍﳌﺄﻣﻮﺭ‪ ،‬ﻭ‪‬ﺗ ﹾﻘ ﹸﻔﻮﻥ ﻣﺎ‬ ‫ﻟﻴﺲ ﻟﻜﻢ ﺑﻪ ﻋﻠﻢ ﻣﻦ ﺍﷲ ﺍﻟﻐﻴﻮﺭ‪ ،‬ﻭﺗﺘﻜﻠﻤﻮﻥ ﻣﺴﺘﻌﺠﻠﲔ؟ ﺃﻧﺴﻴﺘﻢ ﻣﺎ ﺟﺎﺀ ﺍﻟﻨﺎﻣﻮﺱ‬ ‫ﺠ ‪‬ﺪﻳﻦ؟ ﻭﺇﺫﺍ‬ ‫ﺑﻪ ﺃﻭ ﻛﻨﺘﻢ ﻗﻮﻣﺎ ﻏﺎﻓﻠﲔ؟ ﺃﺗ‪‬ﻮﺍﻧ‪‬ﻮﻥ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﹶﺃ ‪‬ﺧﹶﻠ ‪‬ﺪﰎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ‪‬ﻣ ِ‬ ‫ﻣﺮﺭﰎ ﺑﺎﳊﻖ ﻣﺮﺭﰎ ﻣﺴﺘﻬﺰﺋﲔ ﺇﻻ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ .‬ﻭﺃﻛﺜﺮﻛﻢ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺃﻫﻞ‬ ‫ﺍﳊﻖ ﺑﻨﻈﺮ ﺍﻟﺴﺨﻂ ﳏ ﹼﻘﺮﻳﻦ‪ .‬ﻭﺇﻥ ﺳﺨﻂ ﺍﷲ ﺃﻛﱪ ﻣﻦ ﺳﺨﻄﻬﻢ ﻭﻫﻮ ﻏﻴﻮﺭ ﻟﻌﺒﺎﺩﻩ‬ ‫ﺍﳌﺄﻣﻮﺭﻳﻦ‪.‬‬ ‫ﺖ ﺃﻥ ﺃﻓﺘﺮﻱ ﻋﻠﻴﻪ‪ ،‬ﺇﻧﻪ ﺭﰊ ﺃﺣﺴ ‪‬ﻦ ﻣﺜﻮﺍﻱ‪ ،‬ﻭﺇﻧﻪ ﻻ ﳝﻬﻞ ﺍﳌﻔﺘﺮﻳﻦ‪.‬‬ ‫ﻭﻣﺎ ﻛﻨ ‪‬‬ ‫ﻭﺃﻧﺘﻢ ﺗﻌﺮﻓﻮﻥ ﺳﻨﻦ ﺍﷲ ﰒ ﺗﻨﻘﻠﺒﻮﻥ ﻣﻨﻜﺮﻳﻦ‪ .‬ﻭﺗﺪﺭﺳﻮﻥ ﻛﺘﺎﺑﻪ ﰒ ﻻ ﺗﻔﻬﻤﻮﻥ ﺃﻳﺎﻡ‬ ‫ﻀﻠﻜﻢ ﺍﷲ ﺑﻌﻘﻞ ﻭﺩﺭﺍﻳﺔ‪ ،‬ﻭﻓﺮﺍﺳﺔ ﻣﺎﻧﻌﺔ ﻣﻦ ﻏﻮﺍﻳﺔ‪ ،‬ﻓﺎﳊﺠﺔ ﻋﻠﻴﻜﻢ‬ ‫ﺍﻟﺼﺎﺩﻗﲔ‪ .‬ﻓ ‪‬‬ ‫ﺐ ﺍ ُﻷ ‪‬ﻣ‪‬ﻴﲔ ﻭﺍﶈﺠﻮﺑﲔ ﻛﻠﻪ ﻋﻠﻰ ﺭﻗﺎﺑﻜﻢ‪ ،‬ﺇﻥ ﻛﻨﺘﻢ‬ ‫ﹶﺃ‪‬ﺗ ‪‬ﻢ ِﻣﻦ ﺃﺣﺒﺎﺑﻜﻢ‪ ،‬ﻭﺫﻧ ‪‬‬ ‫ﺖ‪ ،‬ﻓﺎﻵﻥ ﻻ ﻋﺬﺭ‬ ‫ﺖ ﲟﺎ ﹸﺃ ِﳍﻤ ‪‬‬ ‫ﺖ ﻛﻤﺎ ﹸﺃﻣﺮﺕ‪ ،‬ﻭﺻ ‪‬ﺪﻋ ‪‬‬ ‫ﻣﻌﺮﺿﲔ‪ .‬ﻭﺇﱐ ﻗﺪ ﺑﹼﻠﻐ ‪‬‬ ‫ﳉﺎﺣﺪ‪ ،‬ﻭﻻ ﳏ ﱠﻞ ﻗﻮ ٍﻝ ﳌﻌﺎﻧﺪ‪ ،‬ﻭﻇﻬﺮ ﺍﻷﻣﺮ ﻭﺣﺼﺤﺺ ﺍﳊﻖ ﻭﻗ ﹶﻄﻊ ﺍﷲ ﺩﺍِﺑﺮ‬ ‫ﺍﳌﺮﺗﺎﺑﲔ‪ .‬ﻣﺎ ﺑﻘﻲ ﺍﻷﻣﺮ ﻣﺮﻣﻮﺯﺍ ﻣﻜﺘﻮﻣﺎ‪ ،‬ﻭﺻﺎﺭ ﺍﳌﺴﺘﻮﺭ ﻣﻜﺸﻮﻓﺎ ﻣﻌﻠﻮﻣﺎ‪ ،‬ﻓﻼ‬ ‫ﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ ﺑﻌﺪ ﻇﻬﻮﺭﻩ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﳊﲔ‪.‬‬ ‫ﻭﻻ ﳜﺘﻠﺞ ﰲ ﻗﻠﺒﻚ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻨﺘﻈﺮﻭﻥ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﻧﻘﺒﻞ ﻗﻮﻻ ﳜﺎﻟﻒ ﻗﻮﻝ ﺍﻟﻌﻠﻤﺎﺀ؟ ﻓﺈﻥ ﻭﻓﺎﺓ ﺍﳌﺴﻴﺢ ﺛﺎﺑﺖ ﺑﺎﻵﻳﺎﺕ ﺍﶈﻜﻤﺔ ﺍﻟﻘﺎﻃﻌﺔ‪،‬‬ ‫ﻭﺍﻵﺛﺎ ِﺭ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺍﳌﺘﻈﺎﻫﺮﺓ‪ ،‬ﻓﺎﻷﻣﺮ ﺍﻟﺬﻱ ﺛﺒﺖ ﺑﺘﻈﺎﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﻴﻘﲔ‬ ‫ﻭﺍﻟﱪﻫﺎﻥ‪ ،‬ﻻ ﻳﺒﻠﻎ ﺷﺄ‪‬ﻧﻪ ﺃﻣ ‪‬ﺮ ﻳﺆﺧﺬ ﻣﻦ ﻇﻨﻮﻥ ﻻ ِﻣﻦ ﺳﺒﻞ ﺍﻹﻳﻘﺎﻥ‪ ،‬ﻭﻻ ﳜﻠﻮ ﻣﻦ‬ ‫ﺲ ﻳﺪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺎﻷﻣﻦ ﻛﻞ ﺍﻷﻣﻦ ﰲ ﻗﺒﻮﻝ ﺃﻣﺮ ﺗﻈﺎﻫ ‪‬ﺮ ﻓﻴﻪ ﺍﳊﺪﻳﺚ‬ ‫ﺃﻭﺳﺎﺥ ‪‬ﻣ ‪‬‬ ‫ﻭﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﻭﻟﻪ ﻧﻈﺎﺋﺮ ﰲ ﻛﺘﺐ ﺍﻷﻭﻟﲔ‪ .‬ﻓﺈﻥ ﺍﻟﻨـﺰﻭﻝ ﻋﻠﻰ‬ ‫ﻃﺮﻳﻖ ﺍﻟﱪﻭﺯ ﻗﺪ ‪‬ﺳﱢﻠ ‪‬ﻢ ﰲ ﺍﻟﺼﺤﻒ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺃﻣﺎ ﻧﺰﻭﻝ ﺃﺣﺪ ﺑﻨﻔﺴﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺖ ﻛﻴﻒ ﺃ ‪‬ﻭ ﹶﻝ ﻋﻴﺴﻰ ﻧﺒﹶﺄ ﻧﺰﻭ ِﻝ ﺇﻳﻠﻴﺎ‬ ‫ﻓﻠﻴﺲ ﻧﻈﲑﻩ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﳌﺎﺿﻴﺔ‪ .‬ﺃﻣﺎ ﲰﻌ ‪‬‬ ‫ﻋﻨﺪ ﺍﻟﺴﺆﺍﻻﺕ‪ ،‬ﻭﺻ ‪‬ﺮﻓﻪ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺇﱃ ﺍﻻﺳﺘﻌﺎﺭﺍﺕ؟ ﻭﺍﻟﻴﻬﻮﺩ ﺃﺧﺬﻭﺍ ﺑﻈﺎﻫﺮ‬

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‫ﺍﻟﻨﺼﻮﺹ ﻭﻣﺎ ﻣﺎﻟﻮﺍ ﺇﱃ ﺍﻟﺘﺄﻭﻳﻼﺕ‪ ،‬ﺑﻞ ﻛﻔﺮﻭﺍ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺗﺄﻭﻳﻠﻪ ﻭﺭﻣﻮﻩ‬ ‫ﺑﺎﻟﺘﻜﺬﻳﺒﺎﺕ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻣﻠﺤﺪ ﻳﺼﺮﻑ ﺍﻟﻨﺼﻮﺹ ﻋﻦ ﻇﻮﺍﻫﺮﻫﺎ ﻭ‪‬ﻳﻌ ِﺮﺽ ﻋﻦ ﺍﻟﺒ‪‬ﻴﻨﺎﺕ‪،‬‬ ‫ﺤ ‪‬ﺮ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻘﻮﻝ ﺍﳌﺮﺩﻭﺩ‪،‬‬ ‫ﻓﻐﻀﺐ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺟﻌﻠﻬﻢ ﻣﻦ ﺍﳌﻠﻌﻮﻧﲔ‪ .‬ﻓﺎﺗﻘﻮﺍ ‪‬ﺟ ‪‬‬ ‫ﻭﺍﺗﻘﻮﺍ ﻣﻮﻃ ﹶﺊ ﻗﺪ ِﻡ ﺍﻟﻔﺎﺳﻘﲔ‪ ،‬ﻭﺍﻗ‪‬ﺒﻠﻮﺍ ﻣﺎ ﻗﺎﻝ ﻋﻴﺴﻰ ِﻣﻦ ﻗﺒﻞ ﻭﰲ ﻫﺬﺍ ﺍﳊﲔ‪ .‬ﺇﻥ‬ ‫ﻣﺜﻞ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻷﻏﺴﻰ‪ ،‬ﻛﻤﺜﻞ ﻧﺰﻭﻝ ﺇﻳﻠﻴﺎ ﻓﻴﻤﺎ ﻣﻀﻰ‪ ،‬ﻓﺎﻋﺘﱪﻭﺍ‬ ‫ﻳﺎ ﺃﻭﱄ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻭﻻ ﲣﺘﺎﺭﻭﺍ ﺳﺒﻞ ﺍﻷﺷﺮﺍﺭ‪ ،‬ﻭﻻ ﲣﺎﻟﻔﻮﺍ ﻣﺎ ﺑﲔ ﺍﷲ ﻋﻠﻰ ﻟﺴﺎﻥ‬ ‫ﺍﻟﻨﺒﻴﲔ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺧﲑ ﺍﻷﻧﺒﻴﺎﺀ‪ِ ،‬ﻣﻦ ﺫﻛﺮ ﺩﻣﺸﻖ ﻭﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﺎﺀ‪،‬‬ ‫ﻓﺄﻛﺜ ‪‬ﺮﻩ ﺍﺳﺘﻌﺎﺭﺍﺕ ﻭﳎﺎﺯﺍﺕ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﲢﺘﻬﺎ ﺃﺳﺮﺍﺭ ﰲ ﺣﻠﻞ ﻟﻄﺎﺋﻒ‬ ‫ﺍﻹﳝﺎﺀ‪ ،‬ﻛﻤﺎ ﻣﻀﺖ ﺳﻨﺔ ﺍﷲ ﰲ ﺻﺤﻒ ﺍﻟﺴﺎﺑﻘﲔ‪ .‬ﰒ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻧﻨـﺰﻝ‬ ‫ﻆ‬ ‫ﺑﺴﺎﺣﺔ ﺩﻣﺸﻖ ﺃﻭ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺃﺗﺒﺎﻋﻨﺎ ﺍﳌﺨﻠﺼﲔ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﻟﻔ ﹸ‬ ‫"ﺍﻟﻨـﺰﻭﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ" ﻟﲑﺗﺎﺏ ﺃﺣﺪ ﻣﻦ ﺍﳌﺮﺗﺎﺑﲔ‪ .‬ﺃﻭ ﱂ ‪‬ﺗ ﹾﻜ ِﻔﻜﻢ ﰲ ﻣﻮﺕ ﺍﳌﺴﻴﺢ‬ ‫ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﻔﺮﻗﺎﻥ ﻭﺷﻬﺎﺩﺓ ﻧﺒﻴﻨﺎ ﺍﳌﺼﻄﻔﻰ ﺭﺳﻮﻝ ﺍﻟﺮﲪﻦ؟ ﻓﺒﺄﻱ ﺣﺪﻳﺚ ﺗﺆﻣﻨﻮﻥ‬ ‫ﺑﻌﺪﳘﺎ ﻳﺎ ﻣﻌﺸﺮ ﺍﻹﺧﻮﺍﻥ؟ ﻣﺎ ﻟﻜﻢ ﻻ ﺗﺘﻔﻜﺮﻭﻥ ﻛﺎﶈﻘﻘﲔ؟ ﺃﻋﻨﺪﻛﻢ ﺳﻨ ‪‬ﺪ ﻣﻦ ﺍﷲ‬ ‫ﻭﺭﺳﻮﻟﻪ ﺧﲑ ﺍﻟﻮﺭﻯ‪ ،‬ﰲ ﻣﻌﲎ ﺍﻟﺘﻮﹼﻓﻲ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻷﺯﻛﻰ‪ ،‬ﻓﺄﻧﺘﻢ‬ ‫ﺗ‪‬ﺘﻜﺌﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺴﻨﺪ ﻭﺗﺴﻠﻜﻮﻥ ﺳﺒﻞ ﺍﻟﺘﻘﻰ‪ ،‬ﺃﻭ ﺗﺆ ‪‬ﻭﻟﻮﻧﻪ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻜﻢ‬ ‫ﻭﻣﻦ ﺍﳍﻮﻯ؟ ﻓﺈﻥ ﻛﺎﻥ ﺳﻨﺪ ﻓﺄﺧ ِﺮﺟﻮﻩ ﻟﻨﺎ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ‪ .‬ﻭﻟﻦ ﺗﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ‬ ‫ﺨِﻠﺪﻭﺍ ﺇﱃ ﹶﻓ‪‬ﻨ ٍﺪ‪ ،‬ﺇﻥ ﻛﻨﺘﻢ ﻣﺘﻘﲔ‪ .‬ﻭﺇﻳﺎﻛﻢ ﻭﺍﻟﺘﻔﺴ ‪‬ﲑ ﺑﺎﻟﺮﺃﻱ ﻭﻻ‬ ‫ﺗﺄﺗﻮﺍ ﺑﺴﻨﺪ‪ ،‬ﻓﻼ ‪‬ﺗ ‪‬‬ ‫ﺗﺘﺮﻛﻮﺍ ﺍﳍﺪﻯ‪ ،‬ﻓﺘﺆﺧﺬﻭﻥ ﻣﻦ ﻣﻜﺎﻥ ﻗﺮﻳﺐ ﻭﻻ ﻳﺒﻘﻰ ﻟﻜﻢ ﻋﺬﺭ ﻭﻻ ﺣﺠﺔ ﺃﺧﺮﻯ‪،‬‬ ‫ﻓﻤﺎ ﻟﻜﻢ ﻻ ﲣﺎﻓﻮﻥ ﻳﻮﻡ ﺍﻟﺪﻳﻦ؟‬ ‫ﻭﺃﻣﺎ ﳓﻦ ﻓﻤﺎ ﻧﻘﻮﻝ ﰲ ﻣﻌﲎ ﺍﻟﺘﻮﹼﻓﻲ ﺇﻻ ﻣﺎ ﻗﺎﻝ ﺧﲑ ﺍﻟﱪ‪‬ﻳﺔ‪ ،‬ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﺬﻳﻦ‬ ‫ﻱ ﺃﺣ ٍﺪ ﻭﻻ ﻗﻮﻝ ﻗﺎﺋﻞ‪ ،‬ﺇﻻ‬ ‫ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻣﻨﺒﻊ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻣﺎ ﻧﻘﺒﻞ ﺧﻼﻑ ﺫﻟﻚ ﺭﺃ ‪‬‬ ‫ﻣﺎ ﻭﺍﻓ ‪‬ﻖ ﻗﻮ ﹶﻝ ﺍﷲ ﻭﻗﻮ ﹶﻝ ﺧﲑ ﺍﳌﺮﺳﻠﲔ‪ .‬ﻭﺇﺫﺍ ﺣﺼﺤﺺ ﺍﳊﻖ ﰲ ﻣﻌﲎ ﺍﻟﺘﻮﹼﻓﻲ ِﻣﻦ‬ ‫ﻟﺴﺎﻥ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ‪ ،‬ﻭﺛﺒﺖ ﺃﻥ ﺍﻟﺘﻮﹼﻓﻲ ﻫﻮ ﺍﻹﻣﺎﺗﺔ ﻭﺍﻹﻓﻨﺎﺀ‪ ،‬ﻻ ﺍﻟﺮﻓﻊ ﻭﺍﻻﺳﺘﻴﻔﺎﺀ‪،‬‬

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‫ﻛﻤﺎ ﻫﻮ ﺯﻋﻢ ﺍﳌﺨﺎﻟﻔﲔ؛ ﻓﻮﺟﺐ ﺃﻥ ﻧﺄﺧﺬ ﺍﳊﻖ ﺍﻟﺜﺎﺑﺖ ﺑﺄﻳﺎﺩﻱ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺼﻔﺎﺀ‪،‬‬ ‫ﻭﻻ ﻧﺒﺎﱄ ﻗﻮ ﹶﻝ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺍﳉﻬﻼﺀ‪ ،‬ﻭﻧﺆ ‪‬ﻭﻝ ﻛﻞ ﻣﺎ ﺧﺎﻟﻒ ﺍﻷﻣﺮ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻨﺼﻮﺹ‬ ‫ﻭﺍﻟﱪﺍﻫﲔ‪ ،‬ﻭﻻ ﻧﻘ ‪‬ﺪﻡ ﺍﻟﻈﻨﻮﻥ ﻋﻠﻰ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻻ ﻧﺆﺛﺮ ﺍﻟﻈﻠﻤﺔ ﻋﻠﻰ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﻭﻻ ﻗﻮ ﹶﻝ‬ ‫ﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﻗﻮﻝ ﺍﷲ ﻋﺎِﻟ ِﻢ ﺍﻷﺳﺮﺍﺭ‪ .‬ﺃﻧﺘﺮﻙ ﺍﻟﺒﻴﻨﺎﺕ ﻟﻠﻤﺘﺸﺎ‪‬ﺎﺕ‪ ،‬ﺃﻭ ﻧﻀﻴﻊ‬ ‫ﺍﻟﻴﻘﻴﻨﻴﺎﺕ ﻟﻠﻈﻨﻴﺎﺕ؟ ﻭﻟﻦ ﻳﻔﻌﻞ ﻣﺜﻞ ﻫﺬﺍ ﺇﻻ ﺟﻬﻮﻝ ﺃﻭ ﺳﻔﻴﻪ ﻣﻦ ﺍﳌﺘﻌﺼﺒﲔ‪.‬‬ ‫ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﻋﻨﺪ ﻣﻨﺎﺭﺓ ﺩﻣﺸﻖ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻨـﺰﻝ ﻫﻮ ﺑﻨﻔﺴﻪ ﻋﻨﺪ‬ ‫ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ‪ ،‬ﻭﺫﻟﻚ ﻏﲑ ﺟﺎﺋﺰ ﺑﺎﻟﻨﺼﻮﺹ ﺍﻟﻘﺎﻃﻌﺔ ﺍﶈﻜﻤﺔ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻋﺘﻘﺎﺩ‬ ‫ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﻋﻨﺪ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﳜﺎﻟﻒ ﺃﻣﺮ ﻣﻮﺗﻪ ﺍﻟﺬﻱ ‪‬ﻳﻔ ‪‬ﻬﻢ ِﻣﻦ ﺑﻴﻨﺎﺕ ﻧﺼﻮﺹ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻷﺟﻞ ﺫﻟﻚ ﺫﻫﺐ ﺍﻷﺋﻤﺔ ﺍﻷﺗﻘﻴﺎﺀ ﺇﱃ ﻣﻮﺕ ﻋﻴﺴﻰ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻣﺎﺕ‬ ‫ﻭﳊﻖ ﺍﳌﻮﺗﻰ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺍﺑﻦ ﺣﺰﻡ ﻭﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ‬ ‫ﺃﻛﺎﺑﺮ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﻋﻠﻴﻪ ﺍﺗﻔﻖ ﲨﻴﻊ ﺃﻛﺎﺑﺮ ﺍﳌﻌﺘﺰﻟﲔ‪ .‬ﻭﻗﺎﻝ ﺑﻌﺾ ﻛﺮﺍﻡ ﺍﻷﻭﻟﻴﺎﺀ ﺇﻥ‬ ‫ﺣﻴﺎﺓ ﻋﻴﺴﻰ‪ ،‬ﻟﻴﺲ ﻛﺤﻴﺎﺓ ﻧﺒﻴﻨﺎ ﺑﻞ ﻫﻮ ﺩﻭﻥ ﺣﻴﺎﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱃ ﺃﻥ‬ ‫ﺣﻴﺎﺗﻪ ِﻣﻦ ﺟﻨﺲ ﺣﻴﺎﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻻ ﻛﺤﻴﺎﺓ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻛﻤﺎ ﻫﻮ ﺯﻋﻢ ﺍﳉﻬﻼﺀ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻹﲨﺎﻉ ﻟﻴﺲ ﻋﻠﻰ ﺣﻴﺎﺗﻪ‪ ،‬ﺑﻞ ﳓﻦ ﺃﺣﻖ ﺃﻥ ﻧ ‪‬ﺪﻋﻲ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﳑﺎﺗﻪ‬ ‫ﺖ ﺁﺭﺍﺀ ﺍﻷﻭﻟﲔ‪.‬‬ ‫ﻛﻤﺎ ﲰﻌ ‪‬‬ ‫ﻭﺗﻌﻠﻢ ﺃﻥ ﺃﻛﺜﺮ ﺃﻛﺎﺑﺮ ﺍ ُﻷ ‪‬ﻣﺔ ﺫﻫﺒﻮﺍ ﺇﱃ ﻣﻮﺗﻪ ﺑﺎﻟﺼﺮﺍﺣﺔ‪ ،‬ﻭﺍﻵﺧﺮﻭﻥ ﺻﻤﺘﻮﺍ ﺑﻌﺪ‬ ‫ﻣﺎ ﲰﻌﻮﺍ ﻗﻮﻝ ﺗﻠﻚ ﺍﻷﺋﻤﺔ‪ ،‬ﻭﻣﺎ ﻫﺬﺍ ﺇﻻ ﺍﻹﲨﺎﻉ ﻋﻨﺪ ﺍﻟﻌﺎﻗﻠﲔ‪ .‬ﰒ ﺗﻌﻠﻢ ﺃﻥ ﻛﺘﺎﺏ‬ ‫ﺍﷲ ﻗﺪ ﺻ ‪‬ﺮﺡ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓ ‪‬ﻤﻦ ﺧﺎﻟﻔﻪ ﻓﻘﺪ ﻣﺎﻥ‪ ،‬ﻭﻻ ﻧﻘ‪‬ﺒﻞ ﺇﲨﺎﻋﺎ ﳜﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﺴ‪‬ﺒﻨﺎ ﻛﺘﺎﺏ ﺍﷲ ﻭﻻ ﻧﺴﻤﻊ ﻗﻮﻝ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭ ِﻣﻦ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﻭ ‪‬ﺣ ‪‬‬ ‫ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﺍﻷﺋﻤﺔ ﺍﻵﺗﻮﻥ ﺑﻌﺪﻫﻢ ﺫﻫﺒﻮﺍ ﺇﱃ ﻣﻮﺕ ﻋﻴﺴﻰ‪ ،‬ﻭﺭﺁﻩ ﻧﺒﻴﻨﺎ ﻟﻴﻠ ﹶﺔ‬ ‫ﺍﳌﻌﺮﺍﺝ ﰲ ﺃﻧﺒﻴﺎﺀ ﻣﺎﺗﻮﺍ ﻭﺩﺧﻠﻮﺍ ﺩﺍﺭﺍ ﺃﺧﺮﻯ‪ ،‬ﻭﺭﺅﻳﺘﻪ ﻟﻴﺲ ﺑﺒﺎﻃﻞ ﺑﻞ ﻫﻮ ﺣﻖ‬ ‫ﻒ ﻣﻦ ﺍﷲ ﺍﻷﻋﻠﻰ‪.‬‬ ‫ﻭﺍﺿﺢ ﻭﻛﺸ ‪‬‬ ‫ﻓﻤﺎ ﻟﻚ ﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﺮﺳﻮﻝ ﺍﳌﻘﺒﻮﻝ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺮﺿﻰ‬ ‫ﺑﺎﻟﻘﻮﻝ ﺍﳌﺮﺩﻭﺩ ﻛﺎﳉﻬﻮﻝ‪ ،‬ﻭﻻ ﺗﻨﻈﺮ ﺑﻌﲔ ﺍﶈﻘﻘﲔ‪ .‬ﰒ ﻻ ﳝﻜﻦ ﻷﺣﺪ ﺃﻥ ﻳﺄﰐ ﺑﺄﺛﺮ‬

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‫ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ ﺣﺪﻳﺚ ﻣﻦ ﺧﲑ ﺍﻟﱪ‪‬ﻳﺔ‪ ،‬ﰲ ﺗﻔﺴﲑ ﻟﻔﻆ ﺍﻟﺘﻮﰲ ﺑﻐﲑ ﻣﻌﲎ ﺍﻹﻣﺎﺗﺔ‪،‬‬ ‫ﻭﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻴﻪ ﺃﺑﺪﺍ ﻭﻟﻮ ﻣﺎﺗﻮﺍ ﺑﺎﳊﺴﺮﺓ‪ ،‬ﻓﺄﻱ ﺩﻟﻴﻞ ﺃﻛﱪ ﻣﻦ ﺫﻟﻚ ﻟﻮ ﻛﺎﻥ ﰲ‬ ‫ﻗﻠﺐ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺍﳋﺸﻴﺔ؟ ﻓﺈﻥ ﲝﺚ ﺍﻟﻮﻓﺎﺓ ﻭﺍﳊﻴﺎﺓ ﺃﺻ ﹲﻞ ﻣﻘ ‪‬ﺪﻡ ﰲ ﻫﺬﻩ‬ ‫ﺚ ﰲ ﺍﻟﻔﺮﻭﻋﺎﺕ‪ ،‬ﺑﻞ‬ ‫ﺍﳌﻨﺎﻇﺮﺍﺕ‪ ،‬ﻓﻠﻤﺎ ﺣﺼﺤﺺ ﺻﺪﹸﻗﻨﺎ ﰲ ﺍﻷﺻﻞ ﻣﺎ ﺑﻘﻲ ﲝ ﹲ‬ ‫ﻭﺟﺐ ﺃﻥ ﻧﺼﺮﻓﻬﺎ ﺇﱃ ﻣﻌﲎ ﻳﻨﺎﺳﺐ ﻣﻌﲎ ﺍﻷﺻﻞ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻃﺮﻳﻖ ﺍﻟﺪﻳﺎﻧﺔ ﻭﺍﻟﻌﺪﻝ‪،‬‬ ‫ﱐ ﺗﻨﺎﰲ ﺍﻷﺻﻞ ﻭﺗﺴﺘﻠﺰﻡ ﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﺑﻞ ﻧﺮﺟﻌﻬﺎ ﺇﱃ ﺍﻷﺻﻞ ﺍﶈﻜﻢ‬ ‫ﻭﻟﻦ ﻧﻘﺒﻞ ﻣﻌﺎ ﹶ‬ ‫ﻛﺎﶈﻘﻘﲔ‪.‬‬ ‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳌﺨﺎﻟﻔﲔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍ‪‬ﺎﺩﻟﲔ‪ :‬ﺇﻥ ﻣﻌﲎ ﺍﻟﺘﻮﰲ ﺇﻣﺎﺗﺔ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ‬ ‫ﺷﻚ ﻭﻻ ﺷﺒﻬﺔ‪ ،‬ﻓﺈ‪‬ﺎ‪ ٢٨‬ﺛﺒﺖ ﺑﻠﺴﺎﻥ ﺍﻟﻨﱯ ﻭﺻﺤﺎﺑﺘﻪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻷﺣﺪ ﺃﻥ ﻳﻌﺼﻲ‬ ‫ﻑ ﻧﻜﺎﻝ ﻭﻋﻘﻮﺑﺔ‪ ،‬ﻭﺧﺴﺮﺍﻥ‬ ‫ﺑﻴﺎ ﹶﻥ ﹸﻓ ‪‬ﻮﻫﺘﻪ‪ ،‬ﺑﻞ ﻓﻴﻪ ﳐﺎﻓ ﹸﺔ ﻛﻔﺮ ﻭﻣﻌﺼﻴﺔ‪ ،‬ﻭﺧﻮ ‪‬‬ ‫ﺍﻟﺪﻳﻦ؛ ﻭﻟﻜﻨﺎ ﻻ ﻧﻘﻮﻝ ﺃﻥ ﻋﻴﺴﻰ ‪‬ﺗ ‪‬ﻮﱢﻓ ‪‬ﻲ ﻭﺻﺎﺭ ﻣﻦ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻟﻴﻠﺰﻣﻨﺎ ﺍﻟﻘﻮﻝ‬ ‫ﺑﺎﻟﱪﻭﺯ ﰲ ﻧﺒﺄ ﺧﲑ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﺑﻞ ﻣﻌﲎ ﺍﻵﻳﺔ ﺃﻧﻪ ﺳ‪‬ﻴ‪‬ﺘ ‪‬ﻮﻓﹼﻰ ﺑﻌﺪ ﻧﺰﻭﻟﻪ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﻣﻦ‬ ‫ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﺑﻄﻞ ﻗﻮﻝ ﺍﳌﻌﺘﺮﺿﲔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺟﻮﺍﺑﻨﺎ ﻓﺎﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﺪ ﻗﻴﻞ ِﻣﻦ ﻗﻠﺔ ﺍﻟﺘﺪﺑﺮ ﻭﺍﻻﺳﺘﻌﺠﺎﻝ‪ ،‬ﻭﻟﻮ‬ ‫ﻓ ﹼﻜﺮ ﻗﺎﺋﻠﻪ ﻟﻨﺪﻡ ﻣﻦ ﻫﺬﺍ ﺍﻟ ِﻘﻴﻞ ﻭﺍﻟﻘﺎﻝ‪ ،‬ﻭﻻﺳﺘﻐﻔﺮ ﻛﺎﳌﺬﻧﺒﲔ ﺍﳌﻔﺮﻃﲔ‪ .‬ﺃﻣﺎ ﺗﺪ‪‬ﺑ ‪‬ﺮ ﺁﻳ ﹶﺔ‬ ‫ﺺ ﺻﺮﻳﺢ ﻋﻠﻰ ﺃﻥ ﻋﻴﺴﻰ ﻣﺎﺕ ﰲ‬ ‫ ﻓﻠ ‪‬ﻤﺎ ‪‬ﺗﻮﱠﻓﻴ‪‬ﺘﲏ ‪٢٩‬ﺑﺎﻟﻔﻜﺮ ﻭﺍﻹﻣﻌﺎﻥ؟ ﻓﺈﻧﻪ ﻧ ‪‬‬ ‫ﺳﺎﺑﻖ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻻ ﺃﻧﻪ ﳝﻮﺕ ﰲ ﺣﲔ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻴﻐﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ‬ ‫ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺍﻟﺼﺮﻑ ﻫﻬﻨﺎ ﻛﺎﻟﻘﺎﺿﻲ‪.‬‬ ‫ﺖ ﻻ ﺗﺮﺿﻰ ﲝﻜﻢ ﺍﻟﺼﺮﻑ‪ ،‬ﻭﲡﻌﻞ ﺍﳌﺎﺿﻲ ﺍﺳﺘﻘﺒﺎﻻ ﺑﺘﺒﺪﻳﻞ ﺍﳊﺮﻑ‪،‬‬ ‫ﰒ ﺇﻥ ﻛﻨ ‪‬‬ ‫ﻓﻬﺬﺍ ﻇﻠ ‪‬ﻢ ﻣﻨﻚ ﻭﻣﻦ ﺃﻣﺜﺎﻟﻚ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﻔﻴﺪﻙ ﻏﻠ ‪‬ﻮ ﺟﺪﺍﻟﻚ‪ ،‬ﻭﺗﻜﻮﻥ ﰲ ﻫﺬﺍ‬ ‫ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ‪ .‬ﻓﺈﻥ ﺍﳌﺴﻴﺢ ﻳﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ :‬ﺇﻥ ﻗﻮﻣﻲ ﻗﺪ ﺿﻠﻮﺍ ﺑﻌﺪ‬ ‫ﺖ ﲢﺴﺐ ﻋﻴﺴﻰ ﺣ‪‬ﻴﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﰲ ﺍﻟﺴﻤﺎﺀ‪،‬‬ ‫ﻣﻮﰐ ﻻ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺈﻥ ﻛﻨ ‪‬‬ ‫‪ 28‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻓﺈﻧﻪ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬ ‫‪ 29‬ﺍﳌﺎﺋﺪﺓ‪١١٨ :‬‬

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‫ﻓﻠ ِﺰﻣﻚ ﺃﻥ ﺗﻘ ‪‬ﺮ ﺑﺄﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻗﺎﺋﻤﻮﻥ ﻋﻠﻰ ﺍﳊﻖ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻻ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﻀﻼﻟﺔ ﻭﺍﳍﻮﺍﺀ‪ .‬ﻓﺄﻳﻦ ﺗﺬﻫﺐ ﻳﺎ ﻣﺴﻜﲔ‪ ،‬ﻭﻗﺪ ﺃﺣﺎﻃﺖ ﻋﻠﻴﻚ ﺍﻟﱪﺍﻫﲔ‪ ،‬ﻭﻇﻬﺮ‬ ‫ﺍﳊﻖ ﻭﺃﻧﺖ ﺗﻜﺘﻤﻪ ﻛﺎﳌﺘﺠﺎﻫﻠﲔ‪.‬‬ ‫ﻀﺐ ﺍﷲ ﺑﺎﳌﻌﺼﻴﺔ‪،‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﻐﺎﱄ ﺍ‪‬ﺗ ِﻖ ﺳﺒ ﹶﻞ ﺍﻟﻐﻠﻮﺍﺀ‪ ،‬ﻭﺍﺗ ‪‬ﺮ ‪‬ﻙ ﻃﺮﻳﻖ ﺍﳋﻴﻼﺀ‪ ،‬ﻭﻻ ‪‬ﺗﻐ ِ‬ ‫ﺴﹶﺄ ﺑﺄﻛﻞ‬ ‫ﻉ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻭﺍﳌﻌﺬﺭﺓ‪ ،‬ﻭﻻ ﺗﻜﻦ ﻛﺎﻟﺬﻱ ‪‬ﺑ ‪‬‬ ‫ﻭﻻ ﺗ ِﺮ ‪‬ﺩ ‪‬ﻣﻮ ِﺭ ‪‬ﺩ ﺍﳌﺄﲦﺔ‪ ،‬ﻭﺳﺎ ِﺭ ‪‬‬ ‫ﺍﳉﻴﻔﺔ‪ ،‬ﻭﻣﺎ ﺍﻛﺘﺮﺙ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟ ‪‬ﻌ ِﺬﺭﺓ‪ ،‬ﻭِﻓ ‪‬ﺮ ﺇﱃ ﺍﷲ ﻛﺎﳌﺴﺘﻐﻔﺮﻳﻦ‪.‬‬ ‫ﹶﺃ ِﻃ ‪‬ﻊ ﺭ‪‬ﺑﻚ ﺍﳉ‪‬ﺒﺎ ‪‬ﺭ ﺃﻫـ ﹶﻞ ﺍﻷﻭﺍﻣ ِﺮ‬ ‫ﻭﻛﻴﻒ ﻋﻠﻰ ﻧﺎﺭ ﺍﻟ‪‬ﻨ ‪‬ﻬﺎِﺑ ِﺮ ﺗﺼِﺒ ‪‬ﺮ‬ ‫ﺻـ ﱞﻞ ﻣﺪ ‪‬ﻣ ‪‬ﺮ‬ ‫ﷲ ِ‬ ‫ﺐ ﺍﳍﻮﻯ ﻭﺍ ِ‬ ‫ﻭ ‪‬ﺣ ‪‬‬ ‫ﻓﻼ ﲣـ‪‬ﺘ ‪‬ﺮﻭﺍ ﺍﻟ ﹶﻄ ‪‬ﻐﻮﻯ ﻓﺈ ﹼﻥ ﺇﳍﻨﺎ‬ ‫ﺴ ٍﺪ‬ ‫ﻭﻻ ﺗﻘ ‪‬ﻌ ‪‬ﺪ ﹾﻥ ﻳﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟﻜﺮﺍﻡ ‪‬ﲟﻔ ِ‬ ‫ﺴ‪‬ﺒ ‪‬ﻦ ﺫﻧ‪‬ﺒﺎ ﺻﻐ ‪‬ﲑﺍ ﻛﻬـ‪‬ﻴ ٍﻦ‬ ‫ﻭﻻ ﲢ ‪‬‬ ‫ﻭﺁﺧ ‪‬ﺮ ﻧﺼﺤﻲ ﺗﻮ‪‬ﺑـﺔ ﰒ ﺗﻮ‪‬ﺑـﺔ‬

‫ﻒ ﻗﻬ ‪‬ﺮﻩ ﻭﺍﺗ ‪‬ﺮ ‪‬ﻙ ﻃـﺮﻳﻖ ﺍﻟﺘﺠﺎ ‪‬ﺳ ِﺮ‬ ‫ﻭ ‪‬ﺧ ‪‬‬ ‫ﻭﺃﻧﺖ ‪‬ﺗﹶﺄ ﱠﺫﻯ ﻋﻨـﺪ ﺣ ‪‬ﺮ ﺍ ﹶﳍـﻮﺍ ِﺟ ِﺮ‬ ‫ﺲ ﺃﻓـﻌﻰ ﻧﺎ ِﻋ ٍﻢ ﰲ ﺍﻟﻨﻮﺍﻇ ِﺮ‬ ‫ﻛ ‪‬ﻤ ﹾﻠ ‪‬ﻤ ِ‬ ‫ﺻ ِﺮ‬ ‫ﻏﻴـﻮ ‪‬ﺭ ﻋﻠﻰ ‪‬ﺣ ‪‬ﺮﻣـﺎِﺗﻪ ﻏﲑ ﻗﺎ ِ‬ ‫ﺐ ﺍﻟﺸـﺮﻳﺮ ﻛﺨﺎﺳ ِﺮ‬ ‫ﻓﺘﺮ ِﺟ ‪‬ﻊ ِﻣﻦ ‪‬ﺣ ‪‬‬ ‫ﻓﺈﻥ ‪‬ﻭﺩﺍ ‪‬ﺩ ﺍﻟﱠﻠ ‪‬ﻤ ِﻢ ﺇﺣــﺪﻯ ﺍﻟﻜﺒﺎﺋ ِﺮ‬ ‫ﺕ ﺍﻟﻔﱴ ﺧ ‪‬ﲑ ﻟﻪ ِﻣﻦ ‪‬ﻣﻨﺎ ِﻛ ِﺮ‬ ‫ﻭﻣــﻮ ‪‬‬

‫ﺃﻳﻬﺎ ﺍﻟﺼﻠﺤﺎﺀ! ﺇﻧ‪‬ﻲ ﺑﻠﹼﻐ‪‬ﺘﻜﻢ ﺍﳊﻖ ﻹﲤﺎﻡ ﺍﳊﺠﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻴﻪ ﺑﻌﺾ ﺍﳌﺮﺍﺭﺓ‪،‬‬ ‫ﺼﺮﻛﻢ ﺍﷲ‪ ..‬ﺇﻥ ﺍﷲ ﻳﻨﺼﺮ ﺍﳌﺘﺪﺑ‪‬ﺮﻳﻦ‪ .‬ﻭﻻ ﳜﺘﻠﺞ ﰲ ﻗﻠﺒﻜﻢ ﺃﻥ ﺍﳌﺴﻴﺢ‬ ‫ﻓﺘﺪ‪‬ﺑﺮﻭﺍ‪ ..‬ﻧ ‪‬‬ ‫ﺍﳌﻮﻋﻮﺩ ﻳ‪‬ﺤﺎﺭﺏ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻳﻘﺘﻞ ﺍﻷﺷﺮﺍﺭ‪ ،‬ﻭﳜﺮﺝ ﻛﻤﻠﻮ ٍﻙ ﻣﻘﺘﺪﺭﻳﻦ‪ .‬ﻭﻟﻴﺴﺖ‬ ‫ﻫﻬﻨﺎ ﻫﺬﻩ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﻻ ﺍﻟﻌﺴﺎﻛﺮ ﻭﺍﻟﺸﻮﻛﺔ‪ ،‬ﻭﺳﻄﻮﺓ ﺍﻟﺴﻼﻃﲔ؟‬ ‫ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﻫﺬﻩ ﺍﳊﻜﺎﻳﺎﺕ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﻟﻴﺴﺖ ﺑﺼﺤﻴﺤﺔ‪ ،‬ﻭﻳ‪‬ﻌ ِﺮﻑ ‪‬ﺳ ﹾﻘ ‪‬ﻤﻬﺎ ﻛ ﱡﻞ‬ ‫ﻣﻦ ﺗﻔﻜﹼﺮ ﺑﺴﻼﻣﺔ ﻗﺮﳛﺔ‪ ،‬ﻭﻳﺘﺪﺑ‪‬ﺮ ﻛﺘﺐ ﺍﶈﺪ‪‬ﺛﲔ‪ .‬ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ ﺃﻥ ﺻﺤﻴﺢ ﺍﻹﻣﺎﻡ‬ ‫ﻀﻊ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ﺃﺻﺢ ﺍﻟﻜﺘﺐ ﺑﻌﺪ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻓﻴﻪ ﺃﻥ ﺍﳌﺴﻴﺢ "ﻳ ‪‬‬ ‫ﺏ" ﻓﻔ ﱢﻜﺮﻭﺍ ﺑﺎﻹﻣﻌﺎﻥ‪ .‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻭﺃﻣﺜﺎﳍﺎ ﺗﺸﻔﻴﻜﻢ ﻭ‪‬ﺗﺨﺮﺝ ﺷﻜﻮﻙ‬ ‫ﺍﳊﺮ ‪‬‬

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‫ﳉﻨﺎﻥ‪ ،‬ﻷ‪‬ﺎ ﺗﺪ ﹼﻝ ﺃﻥ ﺍﳌﺴﻴﺢ ﻻ ﲢﺎﺭﺏ‪ ٣٠‬ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﻳ‪‬ﻔﺤﻢ ﺍﻷﻋﺪﺍﺀ ﻭﻳﺰﻳﻞ‬ ‫ﺍﹶ‬ ‫ﺕ ﲰﺎﻭﻳ‪‬ﺔ‪ ،‬ﺣﱴ ﻳ‪‬ﺨ ِﺮﺝ ﻣﻦ‬ ‫ﺍﻷﻭﻫﺎﻡ ﻭﺍﻟﻮﺳﻮﺍﺱ‪ ،‬ﻭﻳﺄﰐ ﺑﻜﻠﻤﺎﺕ ِﺣ ﹶﻜ ِﻤﻴ‪‬ﺔ‪ ،‬ﻭﺁﻳﺎ ٍ‬ ‫ﺍﻟﺼﺪﻭﺭ ﺃﺿﻐﺎ‪‬ﺎ‪ ،‬ﻭﻳﻘ‪‬ﺘﻞ ﺷﻴﻄﺎ‪‬ﺎ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺑﺴﻴﻮﻑ ﻭﺭﻣﺢ ﻭﻗﻨﺎﺓ‪ ،‬ﺑﻞ ﲝﺮﺑﺔ ﻣﻦ‬ ‫ﲰﺎﻭﺍﺕ‪ ،‬ﻭﻳﺴﺘﻔﺘﺢ ﺑﺘﻀﺮﻋﺎﺕ ﻭﺃﺩﻋﻴﺔ‪ ،‬ﻻ ﺑﺴﻬﺎﻡ ﻭﺃﺳﻨ‪‬ﺔ‪ ،‬ﻭﻷﺟﻞ ﺫﻟﻚ ﻻ ﳛﺎﺭﺏ‬ ‫ﺝ ﻭﻣﺄﺟﻮﺝ‪ ،‬ﺑﻞ ﻳﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻌﻄﻴﻪ ﻣﻦ ﻟﺪﻧﻪ ﺍﻟﻐﻠﺒ ﹶﺔ ﻭﺍﻟﻌﺮﻭﺝ‪ ،‬ﻓﻴﻜﻮﻥ ﰲ‬ ‫ﻳﺄﺟﻮ ‪‬‬ ‫ﺁﺧﺮ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﻐﺎﻟﺒﲔ‪ .‬ﻓﺎﻟﻘﻮﻝ ﺍﻟﺬﻱ ﳜﺎﻟﻒ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳋﱪ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻣﺮﺩﻭﺩ ﻭﺑﺎﻃﻞ ﻭﻻ ﻳﻘﺒﻠﻪ ﺇﻻ ﺟﺎﻫﻞ ﻣﻦ ﺍﳉﺎﻫﻠﲔ‪.‬‬ ‫ﺠ ٍﺔ ﺃﻣ ‪‬ﺮ ﺷﻨﻴﻊ ﻻ ﻳﺮﺿﻰ‬ ‫ﰒ ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﻏﲑ ﺗﻔﻬﻴ ٍﻢ ﻭﺗﺒﻠﻴ ٍﻎ ﻭﺇﲤﺎ ِﻡ ﺣ ‪‬‬ ‫ﺑﻪ ﺃﻫﻞ ﻓﻄﻨﺔ‪ ،‬ﻭﻻ ﻧﻮ ‪‬ﺭ ﻓﻄﺮﺓ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﻌﺰ‪‬ﻯ ﺇﱃ ﺍﷲ ﺍﻟﻌﺎﺩﻝ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﺍﳌﻨ‪‬ﺎﻥ‬ ‫ﺍﻟﺮﺅﻭﻑ ﺍﻟﻜﺮﱘ؟ ﻭﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺟﺎﺋﺰ‪‬ﺍ ﻟﻜﺎﻥ ﺃﺣ ‪‬ﻖ ﺑﻪ ﺳﻴ ‪‬ﺪﻧﺎ ﺧﲑ ﺍﻟﱪﻳ‪‬ﺔ‪ ،‬ﻭﻗﺪ‬ ‫ﺠﺮﺓ‪ ،‬ﻭﺭﺃﻯ ﻣﻨﻬﻢ ﻛﺜﲑﺍ ﻣﻦ‬ ‫ﲰﻌﺘﻢ ﺃﻧﻪ ﺻﺒ‪‬ﺮ ﻣ ‪‬ﺪ ﹰﺓ ﻃﻮﻳﻠﺔ ﻋﻠﻰ ﺗﻄﺎﻭﻝ ﺍﻟ ﹶﻜ ﹶﻔﺮﺓ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﺍﻟﻈﻠﻢ ﻭﺍﻷﺫﻳ‪‬ﺔ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﺍﻟﺸﺪ‪‬ﺓ ﻭﺍﻟﺼﻌﻮﺑﺔ‪ ،‬ﺣﱴ ﺃﺧﺮﺟﻮﻩ ﻣﻦ ﺍﻟﺒﻠﺪﺓ‪ ،‬ﰒ ﺃﻫﺮﻋﻮﺍ ﺇﻟﻴﻪ‬ ‫ﻣﺘﻌﺎﻗﺒﲔ ﻣ‪‬ﻐﺎﺿﺒﲔ ﺑﻨﻴ‪‬ﺔ ﺍﻟﻘﺘﻞ ﻭﺍﻹﺑﺎﺩﺓ‪ ،‬ﻓﺼﱪ ﺻﱪ‪‬ﺍ ﻻ ﻳﻮﺟﺪ ﻧﻈﲑﻩ ﰲ ﹶﺃﺣ ٍﺪ ﻣﻦ‬ ‫ﺭ‪‬ﺳﻞ ﺣﻀﺮﺓ ﺍﻟﻌﺰ‪‬ﺓ‪ ،‬ﺣﱴ ﺑﻠﻎ ﺍﻹﻳﺬﺍﺀ ﻣﻨﺘﻬﺎﻩ‪ ،‬ﻭﻃﺎﻝ ‪‬ﻣﺪﺍﻩ‪ ،‬ﻓﻬﻨﺎﻙ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ﺼ ِﺮ ِﻫ ‪‬ﻢ‬ ‫ﷲ ‪‬ﻋﻠﹶﻰ ‪‬ﻧ ‪‬‬ ‫ﻣﻦ ﺍﷲ ﺍﻟﺴﻤﻴﻊ ﺍﳋﺒﲑ‪ :‬ﹸﺃ ِﺫ ﹶﻥ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹶﺎﺗ‪‬ﻠﻮ ﹶﻥ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹸﻇِﻠﻤ‪‬ﻮﺍ ‪‬ﻭِﺇ ﱠﻥ ﺍ َ‬ ‫‪٣١‬‬ ‫ﹶﻟ ﹶﻘﺪِﻳ ‪‬ﺮ ‬ ‫ﻓﺎﻧﻈﺮﻭﺍ ﻛﻴﻒ ﺻﱪ ﺭﺳﻮﻝ ﺍﷲ ﻭﺧﲑ ﺍﻟﺮﺳﻞ ﻋﻠﻰ ﻇﻠﻢ ﺍﻟ ﹶﻜ ﹶﻔﺮﺓ ﺇﱃ ﺑﺮﻫﺔ ﻣﻦ‬ ‫ﺖ ‪‬ﺣﺠ‪‬ﺔ ﺍﷲ ﺍﻟﺪﻳ‪‬ﺎﻥ‪ ،‬ﻭﺍﻧﻘﻄﻌﺖ ﻣﻌﺎﺫﻳﺮ‬ ‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺩﻓﹶﻊ ﺑﺎﳊﺴﻨﺔ ﺍﻟﺴﻴﺌ ﹶﺔ ﺣﱴ ﺗـ ‪‬ﻤ ‪‬‬ ‫ﺍﻟﻜﺎﻓﺮﻳﻦ‪ .‬ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻟﻴﺲ ﻛﻘﺼ‪‬ﺎﺏ ﻳﻌِﺒﻂ ﺍﻟﺸﺎ ﹶﺓ ﺑﻐﲑ ﺟﺮﳝﺔ‪ ،‬ﺑﻞ ﻫﻮ ﺣﻠﻴﻢ‬ ‫ﻋﺎﺩﻝ ﻻ ﻳﺄﺧ ﹸﺬ ﻣﻦ ﻏﲑ ﺇﲤﺎﻡ ﺣﺠ‪‬ﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻠﲏ ﻣﻦ ﺣﻀﺮﺗﻪ ﺍﻟﻌﻠﻴ‪‬ﺔ‪ ،‬ﻓﺈﻳﺎﻛﻢ‬ ‫ﺐ ﺍﳉﻬﻞ ﻭﺍﻟﻌﺼﺒﻴﺔ‪.‬‬ ‫ﺠ ‪‬‬ ‫ﻭ ‪‬ﺣ ‪‬‬ ‫‪ 30‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﳛﺎﺭﺏ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬ ‫‪ 31‬ﺍﳊﺞ‪٤٠:‬‬

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‫ﻭﻛﻢ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻠﺤﺎﺀ ﺍﺗ‪‬ﺒﻌﻮﱐ ﻣﻊ ﻛﻤﺎﻝ ﺍﻟﻌﻠﻢ ﻭﺍﳋﱪﺓ‪ ،‬ﻭ ﹸﻛ ﱢﻔﺮﻭﺍ ﻭﹸﻟﻌِﻨﻮﺍ‬ ‫ﻕ ﳍﻢ ﻧﻮ ‪‬ﺭ ﺍﳊﻖ ﻭﺍﳌﻌﺮﻓﺔ‪،‬‬ ‫ﻭﺃﹸﻭ ﹸﺫﻭﺍ ﺑﺄﻧﻮﺍﻉ ﺍﻟ ِﻔ ‪‬ﺮﻳﺔ ﻭﺍﻟﺘﻬﻤﺔ‪ ،‬ﻓﺎﺳﺘﻘﺎﻣﻮﺍ ﲟﺎ ﺃﺷﺮ ‪‬‬ ‫ﻭﺻﺪ‪‬ﻗﻮﺍ ﻗﻮﱄ ﻣﺴﺘﻴﻘﻨﲔ‪ ،‬ﻭﺁ ‪‬ﻣﻨﻮﺍ ﻣﺼﺪ‪‬ﻗﲔ ﻏﲑ ﻣﺮﺗﺎﺑﲔ‪ ،‬ﻭﺃﻟﹼﻔﻮﺍ ﹸﻛ‪‬ﺘﺒ‪‬ﺎ ﻭﺭﺳﺎﺋﻞ‬ ‫ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃ‪‬ﻢ ﻣﻦ ﺍﻟﺸﺎﻫﺪﻳﻦ‪ .‬ﻭﺗﺮﻯ ﻧﻮﺭ ﺍﻟﺼﺪﻕ ﻳﺘﻸﻷ ﰲ ﺟﺒﺎﻫﻬﻢ‪ ،‬ﻭﲣﺮﺝ‬ ‫ﳊﻜﻢ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ‪ ،‬ﻭﺍﻻﺳﺘﻘﺎﻣ ﹸﺔ ﺗﺘﺮﺷ‪‬ﺢ ِﻣﻦ ﲰﻮﺋﻬﻢ‪ ،‬ﻭﺍﻟﺰﻫﺎﺩﺓ ‪‬ﻳﺸﺎ ‪‬ﻫﺪ ﰲ‬ ‫ﹶﻛِﻠ ‪‬ﻢ ﺍ ِ‬ ‫ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻻ ﳚﺘﺮﺋﻮﻥ ﻋﻠﻰ ﺍﶈﺎﺭﻡ ﻭﳜﺎﻓﻮﻥ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺗﺘﻨـﺰ‪‬ﻝ ﻋﻠﻴﻬﻢ ﺳﻜﻴﻨﺔ‬ ‫ﻛﻞ ﺣﲔ‪ .‬ﺯﻛﹼﻰ ﺍﷲ ﺟﻮﻫﺮ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﺯﺍﺩ ﻋﺮﻓﺎ‪‬ﻢ‪ ،‬ﻭﺟﻠﹼﻰ ﻣﺮﺁﺓ ﺇﳝﺎ‪‬ﻢ‪،‬‬ ‫ﻕ ﻭﻋ ﹼﻔﺔٍ‪ ،‬ﻭﺃﻋﻄﺎﻫﻢ ﺃﻧﻮﺍﻉ ﻋﻠ ٍﻢ ﻭﻣﻌﺮﻓﺔٍ‪ ،‬ﻭﺃﺩﺧﻠﻬﻢ ﰲ ﻋﺒﺎﺩﻩ‬ ‫ﻭﺳﻘﺎﻫﻢ ﻛﺄﺱ ﺻﺪ ٍ‬ ‫ﺍﻟﺼﺎﳊﲔ‪ .‬ﻓﻘﺎﻣﻮﺍ ﷲ ﻹﻃﺎﻋﱵ‪ ،‬ﻭﺗﺮﻛﻮﺍ ﺇﺭﺍﺩ‪‬ﻢ ﻹﺭﺍﺩﰐ‪ ،‬ﻭﺧﺎﻟﻔﻮﺍ ﱄ ﺃﺯﻭﺍﺟﻬﻢ‬ ‫ﻭﺃﺣﺒﺎ‪‬ﻢ‪ ،‬ﻭﺃﺑﻨﺎﺀﻫﻢ ﻭﺁﺑﺎﺀﻫﻢ‪ ،‬ﻭﺟﺎﺀﻭﱐ ﺗﺎﺋﺒﲔ‪ .‬ﺇ‪‬ﻢ ﻣﻦ ﻗﻮﻡ ﺃﺛﲎ ﻋﻠﻴﻬﻢ ﺭﰊ‬ ‫ﻚ‪ .‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇ‪‬ﻧﻨ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌﻨ‪‬ﺎ‬ ‫ﺼﻠﱡﻮ ﹶﻥ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬ ‫ﺾ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ ‪‬ﻣ ِﻊ‪ ،‬ﻳ ‪‬‬ ‫ﻭﺃﳍﻤﲏ ﻭﻗﺎﻝ‪" :‬ﺗﺮ‪‬ﻯ ﹶﺃ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﻔِﻴ ‪‬‬ ‫ﻺﳝ‪‬ﺎ ِﻥ ﻓﹶﺂ ‪‬ﻣﻨ‪‬ﺎ‪ .‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﻓﹶﺎ ﹾﻛ‪‬ﺘ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺸ‪‬ﺎ ِﻫﺪِﻳ ‪‬ﻦ‪".‬‬ ‫‪‬ﻣﻨ‪‬ﺎ ِﺩﻳ‪‬ﺎ ‪‬ﻳﻨ‪‬ﺎﺩِﻱ ِﻟ ِ‬ ‫ﻓﻬ‪‬ﻢ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻬﻢ‪ ،‬ﺇﻻ ﻗﻠﻴ ﹲﻞ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ‪ ،‬ﻓﺈ‪‬ﻢ ﳊﻘﻮﺍ ﺑﻨﺎ ﺑﺄﻟﺴِﻨﻬﻢ ﻻ‬ ‫ﺤﻠﻮﺍ ﺑﻌﺪ ‪‬ﺷ ‪‬ﺆ‪‬ﺑﻮِﺑﻬﻢ‪ ،‬ﻭﺍﷲ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺻﺪﻭﺭ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻓﻄﻮﰉ‬ ‫ﺑﻘﻠﻮ‪‬ﻢ‪ ،‬ﺃﻭ ﹶﺃ ‪‬ﻣ ‪‬‬ ‫ﲰﻌﻮﺍ ﺑﻌ ‪‬ﺪ ﻗﻮ ﹶﻝ ﻧﺴﺎﺋﻬﻢ ﺃﻭ ﺃﺑﻨﺎﺋﻬﻢ‬ ‫ﻟﻠﺬﻳﻦ ﲰﻌﻮﺍ ﻭﺻﺎﻳﺎ ﺍﳊﻖ ﻭﺍﺳﺘﻘﺎﻣﻮﺍ ﻋﻠﻴﻬﺎ ﻭﻣﺎ ِ‬ ‫ﺃﻭ ﻋﺸﲑ‪‬ﻢ‪ ،‬ﻭﻣﺎ ﺻﺎﺭﻭﺍ ﻛﺎﻟﻜﺴﺎﱃ ﺑﻞ ﺯﺍﺩﻭﺍ ﰲ ﺍﻟﻴﻘﲔ‪.‬‬ ‫ﺖ ﺃﻳﺎﻡ ﻛﺎﻧﺖ‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﺍﻟﺮﺷﺪ ﻗﺪ ﺗﺒﻴ‪‬ﻦ‪ ،‬ﻭﺃﻇﻬﺮ ﺍﷲ ﺍﳊﻖ ﻭﺑ‪‬ﻴﻦ‪ ،‬ﻭﺃﺷﺮﻗ ‪‬‬ ‫ﻒ ﺍﻟﻘﻤ ‪‬ﺮ‬ ‫ﺴ ‪‬‬ ‫ﺗﻨﺘﻈﺮﻫﺎ ﺍﻷﻣﻢ ﻭﺗﺘﺮﺟ‪‬ﺎﻫﺎ ﺍﻟ ِﻔﺮﻕ‪ ،‬ﻭﻛ ﱡﻞ ﺃﻣ ٍﺮ ﻣﻮﻋﻮﺩ ﺣﺎ ﹶﻥ‪ ،‬ﻭ ‪‬ﺧ ِ‬ ‫ﺖ‪ ،‬ﻭﺍﻟﺒﺤﺎﺭ‬ ‫ﺖ‪ ،‬ﻭﺍﻟ ِﻌﺸﺎﺭ ‪‬ﻋ ﱢﻄﻠ ‪‬‬ ‫ﻭﺍﻟﺸﻤﺲ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺭﺃﻳﺘﻢ ﺃﻥ ﺍﻟ ِﻘﻼﺹ ﺗ‪‬ﺮﻛ ‪‬‬ ‫ﺖ‪ ،‬ﻭﺍﳉﺒﺎﻝ‬ ‫ﺝ ﻭﻣﺄﺟﻮﺝ ﻭﺃﻓﻮﺍﺟﻬﻤﺎ ﹸﺃﺧﺮﺟ ‪‬‬ ‫ﺕ‪ ،‬ﻭﺍﻟﺼﺤﻒ ﻧ‪‬ﺸﺮﺕ‪ ،‬ﻭﻳﺄﺟﻮ ‪‬‬ ‫ﹸﻓﺠ‪‬ﺮ ‪‬‬ ‫ﺖ‪ ،‬ﻭﺍﻟﺴﻤﺎﺀ‬ ‫ﺖ‪ ،‬ﻭﺍﻷﺭﺽ ﺯ‪‬ﻟﺰﻟ ‪‬‬ ‫ﺕ‪ ،‬ﻭﺍﻟﻔﱳ ﻛ ‪‬ﻤﻠ ‪‬‬ ‫ﺖ‪ ،‬ﻭﻣ‪‬ﻘ ‪‬ﺪﻣﺎﺕ ﺍﻟﺴﺎﻋﺔ ﻇﻬﺮ ‪‬‬ ‫‪‬ﺩ ﹼﻛ ‪‬‬ ‫ﺍﻧﻔﺠﺮﺕ‪ ،‬ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﺃﻭ‪‬ﻝ ﺍﳌﻌﺮﺿﲔ‪.‬‬ ‫ﺕ ﺇﳍﻴﺔ‪،‬‬ ‫ﻑ ﺻﺎﺩﻗﺔٍ‪ ،‬ﻭﺭﺅﻳﺎ ﺻﺎﳊﺔ‪ ،‬ﻭﻣ‪‬ﻜﺎﳌﺎ ٍ‬ ‫ﻭﻗﺪ ﺗﻔﺮ‪‬ﺩﺕ‪ ‬ﺑﻔﻀﻞ ﺍﷲ ﺑﻜﺸﻮ ٍ‬ ‫ﺕ ﺇﳍﺎﻣﻴﺔ‪ ،‬ﻭﻋﻠﻮ ٍﻡ ﻧﺎﻓﻌﺔ‪ ،‬ﻭﺯﺍﺩﱐ ﺭﰊ ﺑﺴﻄ ﹰﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ‪ .‬ﻭﺃﺭﺳﻠﲏ‬ ‫ﻭﻛﻠﻤﺎ ٍ‬

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‫ﳎ ‪‬ﺪﺩ‪‬ﺍ ﳍﺬﻩ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﲰ‪‬ﺎﱐ ﻋﻴﺴﻰ ﻧﻈﺮ‪‬ﺍ ﻋﻠﻰ ﺍﳌﻔﺎﺳﺪ ﺍﳌﻮﺟﻮﺩﺓ‪ ،‬ﻓﺈﻥ ﺃﻛﺜﺮﻫﺎ ِﻣﻦ ﻗﻮ ٍﻡ‬ ‫ﻣﺴﻴﺤﻴﲔ‪.‬‬ ‫ﺹ ﺗﺎ ‪‬ﻡ ﻭﺇﺭﺍﺩ ٍﺓ ﺻﺎﺩﻗﺔٍ‪ ،‬ﻭﻣﻜﺚ‬ ‫ﻭ ‪‬ﻣﻦ ﺟﺎﺀﱐ ﺑﻘﻠﺐ ﺳﻠﻴﻢ ﻭﻧﻴ‪‬ﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﺇﺧﻼ ٍ‬ ‫ﺕ‬ ‫ﻋﻨﺪﻱ ﺇﱃ ﻣﺪﺓ‪ ،‬ﻓﻴﻜﺸﻒ ﺍﷲ ﻋﻠﻴﻪ ﺳﺮ‪‬ﻱ ﰲ ﺻﺤﺒﱵ‪ ،‬ﻭ‪‬ﻳﺮﻳﻪ ﻣﻦ ﺑﻌﺾ ﺁﻳﺎ ٍ‬ ‫ﺐ ﻹﺭﺍﺀﺓ ﻣﻨـﺰﻟﱵ‪ ،‬ﺇﻻ ﺍﻟﺬﻳﻦ ﳚﻴﺌﻮﻧﲏ ﻏﺎﻓﻠﲔ ﻣﻨﺎﻓﻘﲔ‪ ،‬ﻭﻻ ﻳﻄﻠﺒﻮﻥ ﺍﳊﻖ‬ ‫ﻭﻋﺠﺎﺋ ٍ‬ ‫ﻛﺎﳋﺎﺷﻌﲔ ﺍﻟﺘﺎﺋﺒﲔ‪ ،‬ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺑﻌﺪﻭﺍ ﻣﲏ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻗﺮﻳﺒﲔ‪ .‬ﺭﺿﻮﺍ ﺑﺎﻟﺒﻌﺪ‬ ‫ﻭﺍﳊﺮﻣﺎﻥ‪ ،‬ﻭﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳ‪‬ﻌﻄﹶﻮﺍ ﺣﻈ‪‬ﺎ ﻣﻦ ﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻭﻣﺎ ﲪﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ‬ ‫ﻓﺴﺎﺩ ﻧﻴ‪‬ﺎ‪‬ﻢ‪ ،‬ﻭﻗﻠﹼﺔ ﻣ‪‬ﺒﺎﻻ‪‬ﻢ‪ ،‬ﻭﻏﻔﻠﺘﻬﻢ ﰲ ﺃﻣﺮ ﺍﻟﺪﻳﻦ‪ .‬ﻭﺍﳊﻖ ﻭﺍﳊﻖ ﺃﻗﻮﻝ‪ ،‬ﺇﻥ ﺃﺣﺪ‪‬ﺍ‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﺮﺍﱐ‪ ،‬ﺇﻻ ﺑﻌﺪ ﺗﺮﻙ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻷﻣﺎﱐ‪ ،‬ﻭﻟﻴﺲ ﻣﲏ ﻣﻦ ﻳﻘﻮﻝ‪" :‬ﺃﺑﻨﺎﺋﻲ‬ ‫ﻭﻧﺴﻮﺍﱐ‪ ،‬ﻭﺑﻴﱵ ﻭﺑﺴﺘﺎﱐ"‪ ،‬ﻭﺇﻧﻪ ﻣﻦ ﺍﶈﺠﻮﺑﲔ‪ .‬ﻭﺇﱐ ﺟﺌﺖ ﻗﻮﻣﻲ ﻷﻣﻨﻌﻬﻢ ﻣﻦ‬ ‫ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ ﻭﺷ‪‬ﻌﺐ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﺃﹸﺭﻳﻬﻢ ﻃﺮﻳﻖ ﺍﳌﺨﻠﺼﲔ ﺍﳌﻮﺣ‪‬ﺪﻳﻦ‪.‬‬ ‫ﻼﻡ‪،‬‬ ‫ﻭﻻ ﺩﻳ ‪‬ﻦ ﻟﻨﺎ ﺇﻻ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ ﻛﺘﺎﺏ ﻟﻨﺎ ﺇﻻ ﺍﻟﻔﺮﻗﺎﻥ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻌ ﹼ‬ ‫ﱯ ﻟﻨﺎ ﺇﻻ ﳏﻤ ‪‬ﺪ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﺑﺎ ‪‬ﺭ ‪‬ﻙ ﻭﺟﻌﻞ ﺃﻋﺪﺍﺀﻩ ﻣﻦ ﺍﳌﻠﻌﻮﻧﲔ‪ .‬ﺍﺷﻬﺪﻭﺍ‬ ‫ﻭﻻ ﻧ ‪‬‬ ‫ﺃﻧ‪‬ﺎ ﻧﺘﻤﺴ‪‬ﻚ ﺑﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻧﺘ‪‬ﺒﻊ ﺃﻗﻮﺍﻝ ﺭﺳﻮﻝ ﺍﷲ ﻣﻨﺒ ِﻊ ﺍﳊﻖ ﻭﺍﻟﻌﺮﻓﺎﻥ‪،‬‬ ‫ﻭﻧﻘ‪‬ﺒﻞ ﻣﺎ ﺍﻧﻌﻘﺪ ﻋﻠﻴﻪ ﺍﻹﲨﺎﻉ ﺑﺬﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻻ ﻧﺰﻳﺪ ﻋﻠﻴﻬﺎ ﻭﻻ ﻧﻨﻘﺺ ﻣﻨﻬﺎ‪،‬‬ ‫ﻭﻋﻠﻴﻬﺎ ﳓﻴﺎ ﻭﻋﻠﻴﻬﺎ ﳕﻮﺕ‪ ،‬ﻭﻣﻦ ﺯﺍﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺜﻘﺎﻝ ﺫﺭ‪‬ﺓ ﺃﻭ ﻧﻘﺺ ﻣﻨﻬﺎ‪،‬‬ ‫ﺃﻭ ﻛﻔﺮ ﺑﻌﻘﻴﺪﺓ ﺇﲨﺎﻋﻴ‪‬ﺔ‪ ،‬ﻓﻌﻠﻴﻪ ﻟﻌﻨﺔ ﺍﷲ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ‪.‬‬ ‫ﻫﺬﺍ ﺍﻋﺘﻘﺎﺩﻱ‪ ،‬ﻭﻫﻮ ﻣﻘﺼﻮﺩﻱ ﻭﻣﺮﺍﺩﻱ‪ ،‬ﻭﻻ ﺃﺧﺎﻟﻒ ﻗﻮﻣﻲ ﰲ ﺍﻷﺻﻮﻝ‬ ‫ﺖ ﻟﺘﺠﺪﻳﺪ ﺍﻟﺪﻳﻦ‬ ‫ﺕ ﻛﺎﻟ ِﻔﺮﻕ ﺍﳌﺒﺘﺪﻋﺔ‪ ،‬ﺑﻴﺪ ﺃﱐ ﺃﹸﺭﺳِﻠ ‪‬‬ ‫ﺖ ﲟﺤ ‪‬ﺪﺛﺎ ٍ‬ ‫ﺍﻹﲨﺎﻋﻴﺔ‪ ،‬ﻭﻣﺎ ﺟﺌ ‪‬‬ ‫ﻭﺇﺻﻼﺡ ﺍﻷ ‪‬ﻣﺔ‪ ،‬ﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﳌﺎﺋﺔ‪ ،‬ﻓﺄﹸﺫﻛﹼﺮﻫﻢ ﺑﻌﺾ ﻣﺎ ﻧﺴﻮﺍ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‬ ‫ﳊﻜﹶﻤﻴ‪‬ﺔ‪ ،‬ﻭﺍﻟﻮﺍﻗﻌﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻷﺻﻠﻴﺔ‪ .‬ﻭﺟﻌﻠﲏ ﺭﰊ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻋﻠﻰ‬ ‫ﺍِ‬ ‫ﻃﺮﻳﻖ ﺍﻟﱪﻭﺯﺍﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﳌﺼﻠﺤ ٍﺔ ﺃﺭﺍﺩ ﻟﻨﻔﻊ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻹﲤﺎﻡ ﺍﳊﺠ‪‬ﺔ ﻋﻠﻰ ﺍﻟ ﹶﻜ ﹶﻔﺮﺓ‬ ‫ﺤﻢ ﻗﻮﻣ‪‬ﺎ ﳎﺮﻣﲔ‪.‬‬ ‫ﺠ ‪‬ﺰ ﻭﻋﺪ‪‬ﻩ ﻭﻳ‪‬ﺘ ‪‬ﻢ ﻛﻠﻤﺘﻪ‪ ،‬ﻭﻳ‪‬ﻔ ِ‬ ‫ﺠﺮﺓ‪ ،‬ﻭﻟﻴ‪‬ﻜ ‪‬ﻤﻞ ﻧﺒﺄﹶﻩ ﻭﻟ‪‬ﻴﻨ ِ‬ ‫ﺍﻟ ﹶﻔ ‪‬‬

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‫ﻫﺬﺍ ﺩﻋﻮﺍﻱ ﻭﺗﻠﻚ ﺩﻻﺋﻠﻲ‪ ،‬ﻭﻟﻦ ﲡﺪﻭﺍ ‪‬ﺯ‪‬ﻳﻐ‪‬ﺎ ﰲ ﺩﻋﻮﺍﻱ ﻭﻣﺴﺎﺋﻠﻲ‪ ،‬ﻭﺇﻥ ﻛﺘﺎﰊ‬ ‫ﻍ ﻟﻘﻮﻡ ﻃﺎﻟﺒﲔ‪ .‬ﻓﻔ ﹼﻜﺮﻭﺍ ﻳﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻓﺘ‪‬ﺸﻮﺍ ﺍﻷﻣﺮ ﻗﺒﻞ ﺍﻟﹶﻠﻮﻡ‪ .‬ﻳﺎ‬ ‫ﻫﺬﺍ ﻟﺒﻼ ﹲ‬ ‫ﺖ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺭﰊ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ‬ ‫ﻋﺒﺎﺩ ﺍﷲ ﺍﲰﻌﻮﺍ‪ ،‬ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﰒ ﺍﺗﻘﹼﻮﺍ‪ ،‬ﻭﺇﱐ ﺑﻠﹼﻐ ‪‬‬ ‫ﺍﻹﺧﻔﺎﺀ‪ .‬ﻓﺎﲰﻌﻲ ﺃﻳﺘﻬﺎ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﺷﻬﺪﻱ ﺃﻳﺘﻬﺎ ﺍﻟﺴﻤﺎﺀ‪.‬‬ ‫ﳋﻠﻖ ﻭﻣﻜﺎﺋﺪﻫﻢ‪ ،‬ﻭﺃﺗ‪‬ﺒﻊ ﺍﳊﻖ ﻭﻻ ﺃﺗ‪‬ﺒﻊ ﺯﻭﺍﺋﺪﻫﻢ‪ ،‬ﻭﺇﱐ ﻭﺍﺛﻖ ﲟﺎ‬ ‫ﻭﻣﺎ ﺃﺧﺸﻰ ﺍ ﹶ‬ ‫ﻭﻋﺪ ﺭﰊ‪ ،‬ﻭﻫﻮ ‪‬ﻣﻮﺋ ﹸﻞ ﻛ ﱢﻞ ﹶﺃ ‪‬ﻣﻠﻲ ﻭﹶﺃ ‪‬ﺭﰊ‪ .‬ﺇﻥ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﺗﺘﻐﲑﺍﻥ‪ ،‬ﻭﺍﻟﺼﻴﻒ‬ ‫ﻭﺍﻟﺸﺘﺎﺀ ﻳﻨﻘﻠﺒﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺘﻐﲑ ﻗﻮﻝ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻻ ﻳﻨﻘﻠﺐ ﻣﺸﻴﺌﺘﻪ ﲟﻜﺮ ﺍﻹﻧﺴﺎﻥ‪،‬‬ ‫ﻭﺇﻥ ﻣ‪‬ﺤﺎﺭﺑﻴﻪ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ‪.‬‬ ‫ﺕ ﺑﻌﺪ‬ ‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻻ ‪‬ﺗﻌ ِﺮﺿﻮﺍ ﻋﻦ ﺃﻳﺎﻡ ﺍﷲ ﻭﺿﻴﺎﺋﻬﺎ‪ ،‬ﻭﻻ ﺗﻐﻔﻠﻮﺍ ﻓﺤﺴﺮﺍ ‪‬‬ ‫ﺐ ﺍﳌﻌﺘﺪﻳﻦ‪ .‬ﺍﺗﻘﻮﺍ ﺍﷲ ﻳﺎ‬ ‫ﺍﻧﻘﻀﺎﺋﻬﺎ‪ ،‬ﻭﻻ ‪‬ﺗ ‪‬ﻐﹸﻠﻮﺍ ﻭﻻ ﺗﻈﻠﻤﻮﺍ ﻭﻻ ﺗﻌﺘﺪﻭﺍ ﺇﻥ ﺍﷲ ﻻ ﻳ‪‬ﺤ ‪‬‬ ‫ﻣﻌﺸﺮ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻠﻤﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺘﻘﻮﻯ ﳍﺬﻩ ﺍﻷﻳﺎﻡ ﻭﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﻓ ﱢﻜﺮﻭﺍ ﻭﻗﻮﻣﻮﺍ‬ ‫ﻓﹸﺮﺍﺩ‪‬ﻯ ﻓﹸﺮﺍﺩ‪‬ﻯ‪ ،‬ﰒ ﻓ ﱢﻜﺮﻭﺍ ﻛﺎﻷﺗﻘﻴﺎﺀ ﻻ ﻛﺮ ‪‬ﺟ ٍﻞ ﻋ‪‬ﺎﺩ‪‬ﻯ‪ ،‬ﻭﺍﺳﺄﻟﻮﺍ ﺍﷲ ﻣﺒﺘﻬﻠﲔ‬ ‫ﻃﺎﻟﺒﲔ‪.‬‬ ‫ﻭﻛﻴﻒ ﺭﺿﻲ ﻋﻘﻠﻜﻢ ﻭﺇﳝﺎﻧﻜﻢ‪ ،‬ﻭﺩﺭﺍﻳﺘﻜﻢ ﻭﻋﺮﻓﺎﻧﻜﻢ‪ ،‬ﺑﺄﻭﻫﺎﻡ ﻻ ﲡﺪﻭﻥ ﰲ‬ ‫ﻼ‬ ‫ﻛﺘﺎﺏ ﺍﷲ ﺃﺛﺮ‪‬ﺍ ﻣﻨﻬﺎ؟ ﻭﺗﺘﺮﻛﻮﻥ ﻃﺮﻕ ﺍﻟﺴﻼﻣﺔ ﻭﺗ‪‬ﻌﺮﺿﻮﻥ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ﺗﺘ‪‬ﺒﻌﻮﻥ ﺃﺻ ﹰ‬ ‫ﺻ ‪‬ﻮ ‪‬ﺭ ﻣﺴﺎﺋ ِﻞ ﺍﻟﻔﺮﻭﻉ‪ ،‬ﻣﻊ ﺃ‪‬ﺎ ﰲ‬ ‫ﻣ‪‬ﺤ ﹶﻜﻤ‪‬ﺎ ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﺍﻟﻮﻗﻮﻉ‪ ،‬ﻭﺗﺄﺧﺬﻭﻥ ﺑﺄﻧﻴﺎﺑﻜﻢ ‪‬‬ ‫ﺃﻧﻔﺴﻬﺎ ﳑﻠ ‪‬ﻮﺓ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻭﺍﻟﺘﻨﺎﻗﻀﺎﺕ‪ ،‬ﰒ ﻻ ﻳﻮﺟﺪ ﺗﻄﺎ‪‬ﺑﻘﻬﺎ ﺑﺎﻷﺻﻞ ﺍﻟﺬﻱ‬ ‫ﻫﻮ ﳍﺎ ﻛﺎﻷ ‪‬ﻣﻬﺎﺕ‪ ،‬ﻭﺃﻳﻦ ﺍﻟﺘﻄﺎﺑﻖ ﺑﻞ ﻳﻮﺟﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺘﺒﺎﻳﻦ ﻭﺍﳌﻨﺎﻓﺎﺓ‪ .‬ﻓﺎﻧﻈﺮﻭﺍ‬ ‫ﻛﻴﻒ ﲨﻌﺘﻢ ﰲ ﻋﻘﺎﺋﺪﻛﻢ ِﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﻨﺎﻋﺔ ﻭﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻟﻔﺮﻳﺔ‪ ،‬ﻭﺃ ‪‬ﻣ ‪‬ﺪﰎ ﲜﻬﻠﻜﻢ‬ ‫ﺃﻋﺪﺍﺀ ﺍ ِﳌﻠﹼﺔ ﻭﻋﺪﺍﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻘﺪ‪‬ﺳﺔ‪ ،‬ﻓﻬﻢ ﻳﺼﻮﻟﻮﻥ ﻋﻠﻰ ﺍﳊﻖ ﻣﺴﺘﻬﺰﺋﲔ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﳊﻮﻥ ﻓﻤﺎ ﻛﺎﻧﻮﺍ ﻛﻤﺜﻠﻜﻢ ﰲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﻭﻻ ﰲ ﺍﳋﻴﺎﻻﺕ‪،‬‬ ‫ﺑﻞ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻔﻮ‪‬ﺿﻮﻥ ﺇﱃ ﺍﷲ ﻋﻠﻢ ﺍﳌﺨﻔﻴ‪‬ﺎﺕ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﺘ‪‬ﻘﲔ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﺟﻮﺍ‪‬ﻢ ﰲ‬ ‫ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻋﻨﺪ ﺍﻋﺘﺮﺍﺽ ﺍﳌﻌﺘﺮﺽ ﺍﻟﺴﺎﺋﻞ‪ ،‬ﺇﻻ ﺗﻔﻮﻳﺾ ﺍﻷﻣﺮ ﺍﳌﺨﻔ ‪‬ﻲ ﺇﱃ ﺍﷲ‬ ‫ﺍﳋﺒﲑ ﺍﻟﻌﻠﻴﻢ‪ .‬ﻭﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺇﲨﺎ ﹰﻻ ﻭﻳ‪‬ﻔﻮ‪‬ﺿﻮﻥ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺇﱃ ﺍﷲ ﺍﳊﻜﻴﻢ‪ .‬ﻓﻸﺟﻞ‬

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‫ﺫﻟﻚ ﻣﺎ ﲝﺜﻮﺍ ﻋﻦ ﺗﻨﺎﻗﻀﺎﺕ ﻫﺬﻩ ﺍﻷﻧﺒﺎﺀ‪ ،‬ﻭﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺘﻜﻠﹼﻤﻮﺍ ﻓﻴﻬﺎ ﻗﺒﻞ ﻭﻗﻮﻋﻬﺎ‬ ‫ﺧﻮﻓﹰﺎ ﻣﻦ ‪‬ﺟﻨﺎﺡ ﺍﻟﺰﹼﻟﺔ ﻭﺍﻻﻋﺘﺪﺍﺀ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻧﺆﻣﻦ ‪‬ﺎ ﻭﻻ ﻧﺪﺧﻞ ﻓﻴﻬﺎ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻰ‬ ‫ﺃﻣ ٍﺮ ﻣ‪‬ﺼﺮ‪‬ﻳﻦ‪.‬‬ ‫ﺝ‪ ،‬ﺃﺿﺎﻋﻮﺍ ﻭﺻﺎﻳﺎﻫﻢ ﻭ ‪‬ﺳﺒ‪‬ﻠﻬﻢ‪ ،‬ﻭﺑﺪﺃ‬ ‫ﰒ ﺧﻠﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻒ ﻭﹶﻓ‪‬ﻴ ‪‬ﺞ ﺃﻋ ‪‬ﻮ ‪‬‬ ‫ﻓﻴﻬﻢ ﺍﻟﺘﻌﹼﻠﻲ ﻭﺍﻟﺘﻤﻮ‪‬ﺝ‪ ،‬ﻓﺘﻜﻠﻤﻮﺍ ﰲ ﺃﻧﺒﺎﺀ ﺍﻟﻐﻴﺐ ﺑﻐﲑ ﻋﻠﻢ ﻣ‪‬ﺠﺘﺮﺋﲔ‪ .‬ﻭﲝﺜﻮﺍ ﻋﻦ‬ ‫ﺃﻣﻮﺭ ﻣﺎ ﻛﺎﻥ ﳍﻢ ﺃﻥ ﻳﺒﺤﺜﻮﺍ ﻋﻨﻬﺎ‪ ،‬ﻓﻀﻠﹼﻮﺍ ﻭﺃﺿﻠﹼﻮﺍ ﻭﻛﺎﻧﻮﺍ ﻗﻮﻣ‪‬ﺎ ﻋﻤﲔ‪ .‬ﺃﻣﺎ ﺗﺮﻯ‬ ‫ﻛﻴﻒ ﳓﺘﻮﺍ ِﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ؟ ﻭﻟﻦ ﲡﺪ ﻟﻔﻆ ﺍﻟﺴﻤﺎﺀ ﰲ‬ ‫ﻣﻠﻔﻮﻇﺎﺕ ﺧﲑ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻻ ﰲ ﹶﻛِﻠ ِﻢ ﺍﻷ ‪‬ﻭﻟﲔ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻧﻔﺲ ﺍﻟﻨـﺰﻭﻝ ﻓﻬﻮ ﺣﻖ ﻭﻻ ﳒﺎﺩﳍﻢ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻧﺮﺩ‪‬ﻩ ﻋﻠﻴﻬﻢ ﺑﻞ ﺇﻧ‪‬ﺎ ﻧﺆﻣﻦ‬ ‫ﺑﻪ ﻛﻤﺎ ﻳﺆﻣﻨﻮﻥ ﻭﻣﺎ ﳓﻦ ﲟﻨﻜﺮﻳﻦ‪ .‬ﻭﻟﻴﺲ ﻋﻨﺪﻧﺎ ﺇﻻ ﺗﺴﻠﻴ ‪‬ﻢ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻭﻣﻦ‬ ‫ﺃﻧﻜﺮ ﻓﻘﺪ ﻛﻔﺮ ﲟﺎ ﺟﺎﺀ ﰲ ﺍﻵﺛﺎﺭ ﻭﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺇﻧﻪ ﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ‪ .‬ﺑﻴﺪ ﺃﻧﻨﺎ ﳓ ِﻤﻞ ﻫﺬﺍ‬ ‫ﺍﻟﻨـﺰﻭﻝ ﻋﻠﻰ ﺃﻣ ٍﺮ ﻓﻴﻪ ﺃﻣ ‪‬ﻦ ﻣﻦ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ‪ ،‬ﻭﳒﺎﺓ ﻣﻦ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﻨـﺰﻭﻝ ﺍﻟﱪﻭﺯﻱ ﺍﻟﺬﻱ ﻗﺪ ﺟﺮﺕ ‪‬ﺳﻨ‪‬ﺔ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ ﺯﻣﻦ ﺍﻷﻭ‪‬ﻟﲔ‪ .‬ﻓﻠﻴﺲ ﺇﻧﻜﺎﺭﻧﺎ‬ ‫ﺇﻻ ﻣﻦ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﺑﻨﻔﺴﻪ ﻣﻦ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻓﺈﻧﻪ ﳜﺎﻟﻒ ‪‬ﺳﻨﻦ ﺍﷲ ﻭﺍﻟﺒﻴﻨﺎﺕ ﻣﻦ‬ ‫ﺍﻵﻳﺎﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻓﺮﺽ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺆﻣﻦ ﺑﻮﻓﺎﺓ ﺍﳌﺴﻴﺢ‪ ٣٢‬ﻭﳓﺴﺒﻪ ﻣﻦ ﺍﻷﻣﻮﺍﺕ‪،‬‬ ‫ﻓﺎﻟﻘﻮﻝ ﲝﻴﺎﺓ ﺍﳌﺴﻴﺢ ﻭﺭﺟﻮﻋﻪ ﺇﱃ ﺩﺍﺭ ﺍﻟﻔﺎﻧﻴﺎﺕ‪ ،‬ﻳﺴﺘﻠﺰﻡ ﺇﻧﻜﺎ ‪‬ﺭ ﺍﻟﻘﺮﺁﻥ ﻭﺍﶈﻜﻤﺎﺕ‬ ‫ﻒ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻛﺎﶈﺠﻮﺏ ﻭﻣﻦ‬ ‫ﺍﻟﺒﻴ‪‬ﻨﺎﺕ‪ ،‬ﻓﻼ ﻳﺘﻜﻠﻢ ﲟﺜﻞ ﻫﺬﺍ ﺇﻻ ﺍﻟﺬﻳﻦ ﻫﻢ ﹸﻏ ﹾﻠ ‪‬‬ ‫ﺍﳌﻌﺮﺿﲔ‪ .‬ﺃﻧﺘﺮﻙ ﻟﻈﻨﻮ ٍﻥ ﻭﺍﻫﻴ ٍﺔ ﺍﻟﻘﺮﺁ ﹶﻥ‪ ،‬ﻭﻧﻨِﺒﺬ ﻣﻦ ﺃﻳﺪﻳﻨﺎ ﺍﻟﻴﻘﲔ ﻭﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻭﻧﺮﺟﻊ‬ ‫ﺴﻨﺎ ﺑﺎﳉﺎﻫﻠﲔ؟ ﻭﻣﻦ ﻳﺘﺪﺑﺮ ﺁﻳﺎﺕ ﺍﷲ‪،‬‬ ‫ﺤﻖ ﺃﻧﻔ ‪‬‬ ‫ﺤﻪ‪ ،‬ﻭﻧ‪‬ﻠ ِ‬ ‫ﺴ ِﺪ ﺍﻟﻘﻮ ِﻝ ِﻣﻦ ﺃﺻﹶﻠ ِ‬ ‫ﺇﱃ ﺃﻓ ‪‬‬ ‫ﲔ ﲤ‪‬ﻴ ِﺰﻩ ِﻣﻦ ﺑﻴ‪‬ﻨﺎﺕ ﺍﷲ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻪ ﺃﻥ ﻳﺆﻣﻦ ﲟﻮﺕ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻳﻘ ‪‬ﺮ ﺑﺄﻥ‬ ‫ﻭﻻ ‪‬ﻳﻌﻤﻲ ﻋ ‪‬‬ ‫ﺍﻟﻨـﺰﻭﻝ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﱪﻭﺯ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭ‪‬ﻳﻌ ِﺮﺽ ﻋﻦ ﺍﻟﻈﺎﳌﲔ‪.‬‬ ‫ﻒ ﻋﻤ ِﺮ ﺍﳌﺴﻴﺢ‪.‬‬ ‫‪ 32‬ﻧﻮﺕ‪ :‬ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺑﺎﻟﺘﺼﺮﻳﺢ ﺃﻥ ﻋﻤﺮﻩ ﻧﺼ ‪‬‬ ‫ﺚ ﺻﺤﻴ ‪‬ﺢ ﻭﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ .‬ﻣﻨﻪ‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ ﺍﻟﻔﺘﺢ‪ :‬ﻫﺬﺍ ﺣﺪﻳ ﹲ‬

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‫ﻼ ﺫﻫﺐ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﰒ ﻧﺰﻝ ﺑﻌﺪ ﺑ‪‬ﺮﻫﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ؟ ﺃﲡﺪﻭﻥ‬ ‫ﺃﲰﻌﺘﻢ ﻗﺒﻞ ﺫﻟﻚ ﺭﺟ ﹰ‬ ‫ﻧﻈﲑﻩ ﰲ ﺃﺣ ٍﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ؟ ﻭﻗﺪ ﲰﻌﺘﻢ ﻛﻴﻒ ﹸﺃ ‪‬ﻭ ﹶﻝ ِﻣﻦ ﻗﺒﻞ ﰲ ﻧﺰﻭﻝ ﺇﻟﻴﺎﺱ‪ ،‬ﻳﺎ‬ ‫ﺃﻭﱄ ﺍﻷﺑﺼﺎﺭ ﻭﺍﻟﻘﻴﺎﺱ‪ .‬ﻭﺭﺃﻳﺘﻢ ﻗﻮﻣ‪‬ﺎ ﲪﻠﻮﺍ ﻗﺼﺔ ﻧﺰﻭﻝ ﺇﻳﻠﻴﺎ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ‪،‬‬ ‫ﻭﻛﻔﹼﺮﻭﺍ ﺍﳌﺴﻴﺢ ﲞ‪‬ﺒﺚ ﺍﻟﻨﻔﺲ ﻭﺃﺑﺎ ِﻫ ِﺮﻫﺎ‪ ،‬ﻭﺿ‪‬ﺮﺑﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺬﻟﹼﺔ ﻭﺍﳌﺴﻜﻨﺔ ﻭﺟ‪‬ﻌﻠﻮﺍ‬ ‫ﻣﻦ ﺍﳌﻠﻌﻮﻧﲔ‪.‬‬ ‫ﻭﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﺆﻣﻨﻮﻥ ﲟﻮﺕ ﻋﻴﺴﻰ ﻳﺎ ﻣﻌﺸﺮ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻭﺗﺮﻓﻌﻮﻧﻪ ﺣﻴ‪‬ﺎ ﺇﱃ ﻋﺮﺵ‬ ‫ﺍﻟﺮﲪﻦ‪ ،‬ﻓﻤﺎ ﺁﻣﻨﺘﻢ ﺑﻜﺘﺎﺏ ﺍﷲ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻓﺎﻧﻈﺮﻭﺍ ‪‬ﻣ ‪‬ﻦ ﺃﺣﻖ‪ ‬ﺑﺎﻷﻣﻦ ﻭﺍﻷﻣﺎﻥ‪ ،‬ﻭ ‪‬ﻣﻦ‬ ‫ﺍ‪‬ﺗﺒﻊ ﻇﻨﻮﻧ‪‬ﺎ ﻭﺗ ‪‬ﺮﻙ ﺳﺒﻞ ﺍﻹﻳﻘﺎﻥ‪ .‬ﰒ ﺃﻧﺘﻢ ‪‬ﺗﻜﻔﹼﺮﻭﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻜﺬﹼﺑﻮﻥ ﺍﻟﺼﺎﺩﻗﲔ‪،‬‬ ‫ﻭﺗﻄﻴﻠﻮﻥ ﺍﻷﻟﺴﻨﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﳊﻖ ﻭﺍﻟﻴﻘﲔ‪ .‬ﺃﻛﺎﻥ ﻫﺬﺍ ﻃﺮﻳﻖ ﺍﻟﺘﻘﻮﻯ ﻭﺍﳌﺘ‪‬ﻘﲔ؟‬ ‫ﻭﻗﺪ ﲰﻌﺘﻢ ﺃﻧ‪‬ﺎ ﻗﺎﺋﻠﻮﻥ ﺑﻨـﺰﻭﻝ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺍﳌﻘﺮ‪‬ﻭﻥ ﺑﻪ ﺑﺎﻟﺒﻴﺎﻥ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﺇﻧﻪ ﺣ ‪‬ﻖ‬ ‫ﻭﺍﺟﺐ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﻭﻻ ﻷﺣ ٍﺪ ﺃﻥ ﻳ‪‬ﻌﺮﺽ ﻋﻨﻪ ﻛﺎﳌﻔﺴﺪﻳﻦ‪ ،‬ﺃﻭ ﳝﺘﻌﺾ ﻣﻦ ﻗﺒﻮﻟﻪ‬ ‫ﻛﺎﳌﺘﻜﱪﻳﻦ‪ .‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﻌﺮﺽ ﻋﻦ ﺍﳊﻖ ﺇﻻ ﻇﺎ ﹲﱂ ﻣﻌﺘ ٍﺪ ﺧﻼﹼﺏ‪ ،‬ﺃﻭ ﻓﺎﺳﻖ ﻣ‪‬ﺰ ‪‬ﻭﺭ‬ ‫ﺏ‪ .‬ﻓﺎﻵﻥ ﺍﻧﻈﺮﻭﺍ! ﺃﳓﻦ ﻧ‪‬ﻌ ِﺮﺽ ﻋﻦ ﺍﻟﻘﺒﻮﻝ ﺃﻭ‬ ‫ﺐ ﺗ ‪‬ﻮﺍ ‪‬‬ ‫ﻛﺬﹼﺍﺏ‪ ،‬ﻭﻳ‪‬ﻌ ‪‬ﺮﻑ ﺑﻘﺒﻮﻟﻪ ﻗﻠ ‪‬‬ ‫ﻛﻨﺘﻢ ﻣﻌﺮﺿﲔ؟ ﺃﺗﻈﻨﻮﻥ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﺳﲑﺟﻊ ﺇﱃ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﺴﻤﺎﺀ؟ ﻭﻻ‬ ‫ﲡﺪﻭﻥ ﻟﻔﻆ ﺍﻟﺮﺟﻮﻉ ﰲ ﹶﻛِﻠ ِﻢ ﺳ‪‬ﻴ ِﺪ ﺍﻟﺮﺳﻞ ﻭﺃﻓﻀﻞ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﹶﺃﹸﺃﹾﻟ ِﻬﻤ‪‬ﺘﻢ ‪‬ﺬﺍ ﺃﻭ‬ ‫ﺤﺘﻮﻥ ﻟﻔﻆ ﺍﻟﺮﺟﻮﻉ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻜﻢ ﻛﺎﳋﺎﺋﻨﲔ؟‬ ‫ﺗﻨ ِ‬ ‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻠﻔﻆ ﺍﳋﺎﺹ ﺍﻟﺬﻱ ﻳ‪‬ﺴﺘﻌﻤﻞ ﻟﺮﺟﻞ ﻳﺄﰐ ﺑﻌﺪ‬ ‫ﳋﻠ ِﻖ ﻭﺇﻣﺎ ِﻡ ﺍﻷﻧﺒﻴﺎﺀ‪،‬‬ ‫ﺍﻟﺬﻫﺎﺏ‪ ،‬ﻭﻳﺘﻮﺟ‪‬ﻪ ﻣﻦ ﺍﻟﺴﻔﺮ ﺇﱃ ﺍﻹﻳﺎﺏ‪ ،‬ﻓﻬﺬﺍ ﺃﺑﻌ ‪‬ﺪ ِﻣﻦ ﺃﺑﹶﻠ ِﻎ ﺍ ﹶ‬ ‫ﺃﻥ ﻳﺘﺮﻙ ﻫﻬﻨﺎ ﻟﻔﻆ ﺍﻟﺮﺟﻮﻉ ﻭﻳﺴﺘﻌﻤﻞ ﻟﻔﻆ ﺍﻟﻨـﺰﻭﻝ ﻭﻻ ﻳﺘﻜﻠﻢ ﻛﺎﻟﻔﺼﺤﺎﺀ‬ ‫ﻭﺍﻟﺒﻠﻐﺎﺀ‪ ،‬ﻓﻼ ﺗﻨﻈﺮﻭﺍ ﻛﻼﻣﻲ ﻫﺬﺍ ﺑﻨﻈﺮ ﺍﻻﺳﺘﻐﻨﺎﺀ‪ ،‬ﻭﻻ ﺗﻨﺒﺬﻭﻩ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻛﻢ‬ ‫ﻛﺄﻫﻞ ﺍﻟﻜﱪ ﻭﺍﳌﺮﺍﺀ‪ ،‬ﺑﻞ ﻓ ﹼﻜﺮﻭﺍ ﻛﻞ ﺍﻟﻔﻜﺮ ﲜﻤﻴﻊ ﻗﻮﺓ ﺍﻟﺪﻫﺎﺀ‪ ،‬ﻓﺈ ﹼﻥ ﻫﺬﺍ ﺃﻣ ‪‬ﺮ ﺟﻠﻴﻞ‬ ‫ﺍﳋﻄﺐ ﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ ﰲ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﻗﺒﻮﻟﻪ ﺑﺮﻛﺔ‪ ،‬ﻭﺗﺴﻠﻴﻤﻪ ﻓﻄﻨﺔ ﻭﺳﻌﺎﺩﺓ‪،‬‬ ‫ﻭﺭ ‪‬ﺩﻩ ﺑﻼﺀ ﻋﻠﻰ ﺃﻫﻠﻪ ﺍﳌﺨﺬﻭﻟﲔ‪.‬‬

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‫ﻭﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﻟﻔﻆ ﺍﻟﺘﻮﻓﹼﻲ ﻗﺪ ﳚﻲﺀ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﲟﻌﲎ‬ ‫ﺐ ﻣﻨﻬﻢ ﺍﻟﺴﻨﺪ ﻓﻼ‬ ‫ﺍﻻﺳﺘﻴﻔﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻬﻨﺎ ﰲ ﻛﻼﻡ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﹸﻃِﻠ ‪‬‬ ‫ﻳﺄﺗﻮﻥ ﺑﺴﻨﺪ ﻣﻦ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻭﻗﺪ ﻛﻔﺮﻭﺍ ﲟﻌﲎ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻪ ﺧﺎ‪‬ﺗ ‪‬ﻢ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻣﺎ ﺃﺗﻮﺍ ﲟﻌﲎ ﺃﺑﻠﻎ‬ ‫ﻣﻨﻪ ﻋﻨﺪ ﺍﻟﻔﺼﺤﺎﺀ‪ ،‬ﻭﻣﺎ ﺃﺛﺒﺘﻮﺍ ﺩﻋﻮﺍﻫﻢ ﺑﻞ ﻧﻄﻘﻮﺍ ﻛﺎﻟﻌﺎﻣﻬﲔ‪ .‬ﻭﻣﺎ ﺃﹸﻋﻄﹸﻮﺍ ‪‬ﻭ ‪‬ﺳﻌ ﹰﺔ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻻ ﻳﻌﻠﻤﻮﻥ ﺇﻻ ﺍﳊﻘﺪ ﺍﻟﺬﻱ ﻫﻮ ﺗ‪‬ﺮﺍﺛﻬﻢ ﻣﻦ ﻗﺪﱘ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻓﻴﺎ ﺣﺴﺮﺓ‬ ‫ﻋﻠﻴﻬﻢ! ﻣﺎ ﳍﻢ ﻣﻦ ﻣﻌﺮﻓﺔ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻟﻴﺲ ﻋﻨﺪﻫﻢ ﻣﻦ ﻏﲑ ﺍﻟﺪﻋﺎﻭﻱ ﺍﻟﻮﺍﻫﻴﺔ‪،‬‬ ‫ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﺘﻨﺎﻫ‪‬ﻮﻥ ﻣﻦ ﺍﻟﻘﻴﻞ ﻭﺍﻟﻘﺎﻝ‪ ،‬ﻭﻻ ﻳﺘﺮﻛﻮﻥ ﻧﺰﺍﻋﻬﻢ ﺑﻞ ﻳﺘﺼﺪ‪‬ﻭﻥ ﳍﺬﺍ‬ ‫ﺍﻟﻨﻀﺎﻝ‪ ،‬ﻭﻳﻘﻮﻣﻮﻥ ﻣﻊ ﺍﳉﻬﻞ ﺍﶈﻜﻢ ﻟﻠﺠﺪﺍﻝ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﺘﻜﻮﺍ ﺃﺳﺘﺎﺭﻫﻢ ﺑﺄﻳﺪﻳﻬﻢ‬ ‫ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪ ،‬ﲟﺎ ﻛﺎﻧﻮﺍ ﻏﺎﻓﻠﲔ ﻣﻦ ﻣﻮﺍﺭﺩ ﺍﻟﻜﻼﻡ‪ .‬ﺳﻜﺘﻮﺍ ﺃﻟﻔﹰﺎ‪ ،‬ﻭﻧﻄﻘﻮﺍ ﺧﻠﻔﹰﺎ‪،‬‬ ‫ﺨِﻠ ﹶﻔ ٍﺔ‪،‬‬ ‫ﻭﻣﺎ ﻧﺒﺴﻮﺍ ﺑﻜﻠﻤﺔ ﺣﻜﻤﻴﺔ ﻛﺎﻟﻌﺎﻗﻠﲔ‪ .‬ﹶﺃ ‪‬ﺭﺃﹶﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻛ ‪‬ﻤﺨﺎﺽٍ‪ ،‬ﻭﻇﻬﺮﻭﺍ ﻛ ‪‬‬ ‫ﰒ ﺇﺫﺍ ﺣﺎﻥ ﺍﻟِﻨﺘﺎﺝ ﻓﻤﺎ ﻭﻟﺪﻭﺍ ﺇﻻ ﻓﺄﺭﺓ‪ ،‬ﺃﻭ ﺃﺷ ‪‬ﻮ ‪‬ﻩ ﻭﺃﺻ ‪‬ﻐ ‪‬ﺮ ِﻣﻦ ﹸﻓ ‪‬ﻮﻳﺴﻘﺔ‪ .‬ﻫﺬﺍ‬ ‫ﻋﻠﻤﻬﻢ‪ ،‬ﻭﺃﻓﺴ ‪‬ﺪ ﻣﻨﻬﺎ ﻋﻤ ﹸﻞ ﺗﻠﻚ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻳﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟ ‪‬ﱪ ﻭﻳﻨﺴﻮﻥ ﺃﻧﻔﺴﻬﻢ‪،‬‬ ‫ﺴﻄﻮﻥ‪ ،‬ﻭﻳ‪‬ﺤ‪‬ﺒﻮﻥ ﺃﻥ ﻳ‪‬ﺤﻤ‪‬ﺪﻭﺍ‬ ‫ﻭﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ‪ .‬ﻭﺇﺫﺍ ‪‬ﺟﻌِﻠﻮﺍ ‪‬ﺣ ﹶﻜﻤ‪‬ﺎ ﻓﻼ ﻳ‪‬ﻘ ِ‬ ‫ﲟﺎ ﻻ ﻳﻌﻤﻠﻮﺍ‪ ٣٣‬ﻭﺇﺫﺍ ﺻﱠﻠﻮﺍ ﻓﺼﱠﻠﻮﺍ ﻣ‪‬ﺮﺍﺋﲔ‪ .‬ﻭﻳﻐﺘﺎﺑﻮﻥ ﰲ ﺍﳌﺴﺎﺟﺪ ﻭﻳﺄﻛﻠﻮﻥ ﳊﻢ‬ ‫ﺇﺧﻮﺍ‪‬ﻢ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺇﻻ ﻗﻠﻴﻞ ﻣﻦ ﺍﳋﺎﺷﻌﲔ‪.‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻟﻔﻆ ﺍﻟﺘﻮﻓﹼﻲ ﺍﻟﺬﻱ ﻳ‪‬ﻔﺘ‪‬ﺸﻮﻧﻪ ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻻ ﻳ‪‬ﺴﺘﻌﻤﻞ‬ ‫ﻼ ﺃﻭ‬ ‫ﷲ ﻭﺍﳌﻔﻌﻮ ﹸﻝ ﺑﻪ ﺭ ‪‬ﺟ ﹰ‬ ‫ﺣﻘﻴﻘ ﹰﺔ ﺇﻻ ﻟﻺﻣﺎﺗﺔ ﰲ ﻫﺬﻩ ﺍﻟﻠﻬﺠﺔ‪ ،‬ﺳﻴ‪‬ﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻓﺎﻋﹸﻠﻪ ﺍ َ‬ ‫ﻣﻦ ﺍﻟﻨﺴﻮﺓ‪ ،‬ﻓﻼ ﻳﺄﰐ ﺇﻻ ﲟﻌﲎ ﻗﺒﺾ ﺍﻟﺮﻭﺡ ﻭﺍﻹﻣﺎﺗﺔ‪ .‬ﻭﻣﺎ ﺗﺮﻯ ﺧﻼﻑ ﺫﻟﻚ ﰲ‬ ‫ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺑﻴﺔ‪ ٣٤‬ﻭ ‪‬ﻣﻦ ﻓﺘ‪‬ﺶ ﻟﻐﺎﺕ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺃﻧﻀﻰ ﺇﻟﻴﻬﺎ ِﺭﻛﺎﺏ ﺍﻟﻄﻠﺐ‪ ،‬ﻟﻦ‬ ‫ﳚﺪ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻘﺎﻣﺎﺕ ﺇﻻ ﲟﻌﲎ ﺍﻹﻣﺎﺗﺔ ﻭﺍﻹﻫﻼﻙ ﻣﻦ ﺍﷲ ﺭﺏ‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ‪ .‬ﻭﻗﺪ ﺫﹸﻛﺮ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻣﺮﺍﺭ‪‬ﺍ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻭﺿﻌﻪ ﺍﷲ ﰲ ﻣﻮﺍﺿﻊ ﺍﻹﻣﺎﺗﺔ‬ ‫ﻭﺃﻗﺎﻣﻪ ﻣﻘﺎﻣﻬﺎ ﰲ ﺍﻟﺒﻴﺎﻥ‪ .‬ﻭﺍﻟﺴ ‪‬ﺮ ﰲ ﺫﻟﻚ ﺃﻥ ﻟﻔﻆ ﺍﻟﺘﻮﻓﹼﻲ ﻳﻘﺘﻀﻲ ﻭﺟﻮﺩ ﺷﻲﺀ ﺑﻌﺪ‬ ‫‪ 33‬ﻳﺒﺪﻭ ﺃﻧﻪ ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﲟﺎ ﱂ ﻳﻌﻤﻠﻮﺍ" ﺃﻭ "ﲟﺎ ﻻ ﻳﻌﻤﻠﻮﻥ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬ ‫‪ 34‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﺍﻷﺩﺏ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺍﳌﻤﺎﺕ‪ ،‬ﻓﻬﺬﺍ ﺭ ‪‬ﺩ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺒﻘﺎﺀ ﺍﻷﺭﻭﺍﺡ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻓﺈﻥ ﻟﻔﻆ‬ ‫ﺍﻟﺘﻮﻓﹼﻲ ﻳﺆﺧﺬ ﻣﻦ ﺍﻻﺳﺘﻴﻔﺎﺀ‪ ،‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﺧﺬ ﺷﻲﺀ ﺑﻌﺪ ﺍﻹﻣﺎﺗﺔ ﻭﺍﻹﻓﻨﺎﺀ‪،‬‬ ‫ﻭﺍﻷﺧ ﹸﺬ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻓﺈﻥ ﺍﳌﻌﺪﻭﻡ ﻻ ﻳﺆﺧﺬ ﻭﻻ ﻳﻠﻴﻖ ﺑﺎﻷﺧﺬ ﻭﺍﻻﻗﺘﻨﺎﺀ‪ .‬ﻭﻫﺬﺍ‬ ‫ﳊ ﹶﻜﻤﻴﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﺭﺟﻊ ﺍﻟﻘﻮ ‪‬ﻡ ﺇﱃ ﻟﺴﺎ‪‬ﻢ ﺍﳌﺒﺎﺭﻛﺔ ﺍﻹﳍﺎﻣﻴﺔ‪،‬‬ ‫ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍ ِ‬ ‫ﻟﻴﻌﻠﻤﻮﺍ ﺃﻥ ﺍﻷﺭﻭﺍﺡ ﺑﺎﻗﻴﺔ ﻭﺍﳌﻌﺎﺩ ﺣﻖ‪ ،‬ﻭﻟﻴﻨﺘﻬﻮﺍ ﻣﻦ ﻋﻘﺎﺋﺪ ﺍﻟﺪﻫﺮﻳﲔ ﻭﺍﻟﻄﺒﻌﻴﲔ‪.‬‬ ‫ﻑ ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺑﻘﺎﺀ ﺍﻷﺭﻭﺍﺡ‪،‬‬ ‫ﺻ ‪‬ﺮ ‪‬‬ ‫ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ‪‬‬ ‫ﻓﻤﻌﲎ ﺍﻟﺘﻮﻓﹼﻲ ﺇﻣﺎﺗﺔ ﻣﻊ ﺇﺑﻘﺎﺀ ﺍﻟﺮﻭﺡ‪ ،‬ﻓ ‪‬‬ ‫ﳉﻨﺎﺡ‪ .‬ﻭﻻ ﳚﺎﺩﻝ‬ ‫ﺨ ِﺬ ﺍﳊﻖ‪٣٥‬ﻭﺍ‪‬ﺗ ِﻖ ﻃﺮﻕ ﺍ ﹸ‬ ‫ﰲ ﻫﺬﺍ ﺇﻻ ﺍﳉﺎﻫﻞ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﻭ ﺍﳌﺘﺠﺎﻫﻞ ﺍﻟﺬﻱ ﻳ‪‬ﻐﺮﻱ ِﻣﻦ ﺧﺒﺜﻪ‬ ‫ﺍﻟﻌﺎ ‪‬ﻣ ﹶﺔ‪ .‬ﻭﻣﻦ ﺍﻧﺘﺼﺐ ﻹﺯﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺎﻡ ﻟﻠﺘﻜﺬﻳﺐ ﻭﺍﻹﻓﺤﺎﻡ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ‬ ‫ﻳﻌﺮﺽ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺷﻌﺮ‪‬ﺍ ﻣﻦ ﺃﺷﻌﺎﺭ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﺃﻭ ﻛﻼﻣ‪‬ﺎ ﻣﻦ ﹶﻛِﻠ ِﻢ ﻓﺼﺤﺎﺀ ﻫﺬﻩ‬ ‫ﺍ ِﳌﻠﹼﺔ‪ .‬ﻭﺇﻥ ﱂ ﻳﻔﻌﻠﻮﺍ‪ ،‬ﻭﻟﻦ ﻳﻔﻌﻠﻮﺍ‪ ،‬ﻭﱂ ﻳﻨﺘﻬﻮﺍ ﻣﻦ ﺍﻟﺸﺮﺍﺭﺓ‪ ،‬ﻓﻘﺪ ﲨﻌﻮﺍ ﻟﻌﻨ‪‬ﺘﲔ‬ ‫ﻷﻧﻔﺴﻬﻢ ﺑﺸﺎﻣﺔ ﺍﻟﻨﻔﺲ ﺍﻷﻣ‪‬ﺎﺭﺓ‪ .‬ﺍﻟﻠﻌﻨﺔ ﺍﻷﻭﱃ ﺃ‪‬ﻢ ﻣﺎ ﺻﺪ‪‬ﻗﻮﺍ ﻗﻮ ﹶﻝ ﺧﲑ ﺍﻟﱪ‪‬ﻳﺔ‪ ،‬ﻭﻣﺎ‬ ‫ﺍﻃﻤﺄﻧﺖ ﻗﻠﻮ‪‬ﻢ ﺑﺸﻬﺎﺩﺓ ﺇﻣﺎﻡ ﺍﳌﻠﹼﺔ‪ ،‬ﻭﺍﻟﻠﻌﻨﺔ ﺍﻟﺜﺎﱐ‪ ٣٦‬ﺃ‪‬ﻢ ﻓﺘ‪‬ﺸﻮﺍ ﺍﻟﻠﻐﺔ ﺷﺎﻛﹼﲔ‪ ،‬ﰒ‬ ‫ﺭﺟﻌﻮﺍ ﻳﺎﺋﺴﲔ ﺑﺎﻟﻨﺪﺍﻣﺔ ﺍﻟﱵ ﻫﻲ ﺗﺸﺎﺑﻪ ﻋﺬﺍﺏ ﺍﳍﺎﻭﻳﺔ‪ ،‬ﰒ ﻗﻌﺪﻭﺍ ﳐﺬﻭﻟﲔ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺭﺟﺎ ٍﻝ ﺫﻱ ﻏﲑﺓ‪ ،‬ﻻ ﻳ ِﻘﻒ ﻣﺘﻌ ‪‬ﻤﺪ‪‬ﺍ ﻣﻮﻗﻒ ﻣﻨﺪﻣﺔ‪ ،‬ﺇﻻ ﺍﻟﺬﻱ‬ ‫ﳊ ‪‬ﻖ ﻧﻔﺴﻪ‬ ‫ﺿﻲ ﺑﻜﻞ ﺗﺒﻌﺔ ﻭﻣﻌﺘﺒﺔ‪ ،‬ﻭﺃ ﹶ‬ ‫ﺏ ﺣﻴﺎ ٍﺀ ﻭﺇﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺭ ِ‬ ‫ﻧﺰﻉ ﻋﻦ ﻧﻔﺴﻪ ﺛﻮ ‪‬‬ ‫ﺑﺎﳋﺎﺳﺮﻳﻦ ﺍﳌﻠﻮﻣﲔ‪ .‬ﻭﻣﺎ ﺗ‪‬ﺠﺎﺩﻟﻮﻧﲏ ﰲ ﻟﻔﻆ ﺍﻟﺘﻮﻓﹼﻲ ﺇﻻ ﻣﻦ ﺍﻟﺴﻔﺎﻫﺔ‪ ،‬ﻓﺈﱐ ﺃﻋﻠﻢ ﻣﺎ‬ ‫ﺕ ﺷﻮﺍ ﹶﳐﻬﺎ ﻭﺗﻮﻏﹼﻠﺖ‪،‬‬ ‫ﺕ ﲝﺮ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﺒﺤ‪‬ﺮﺕ‪ ،‬ﻭﻋﹶﻠﻮ ‪‬‬ ‫ﻻ ﺗﻌﻠﻤﻮﻥ‪ .‬ﻭﺇﱐ ﺗﻮﺭ‪‬ﺩ ‪‬‬ ‫ﺕ ﻟﻔﻆ‬ ‫ﺖ ﻛﻼﻡ ﺍﻟﻘﻮﻡ ﻭﺗﺼﻔﹼﺤﺖ‪ ،‬ﻓﻤﺎ ﻭﺟﺪ ‪‬‬ ‫ﺖ ﲦﺎﺭﻫﺎ ﻭﲣﺒ‪‬ﺸﺖ‪ ،‬ﻭﻓﺤﺼ ‪‬‬ ‫ﻭﺍﺟﺘﻨﻴ ‪‬‬ ‫ﺍﻟﺘﻮﰲ ﰲ ﻛﻼ ٍﻡ ﺃﻭ ﺷﻌﺮ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺇﻻ ﲟﻌﲎ ﺍﻹﻣﺎﺗﺔ ﻣﻊ ﺍﻹﺑﻘﺎﺀ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻌﻤﻠﻮﺍ ﰲ‬ ‫‪ 35‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﳌﹼﺎ ﻛﺎﻥ ﺍﳌﻠﺤﻮﻅ ﰲ ﻣﻌﲎ ﺍﻟﺘﻮﻓﹼﻲ ﻣﻔﻬﻮﻡ ﺍﻹﻣﺎﺗﺔ ﻣﻊ ﺍﻹﺑﻘﺎﺀ‪ ،‬ﻓﻸﺟﻞ ﺫﻟﻚ ﻻ‬ ‫ﻼﻻ‬ ‫ﻳ‪‬ﺴﺘﻌﻤﻞ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﰲ ﻏﲑ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﻳ‪‬ﺴﺘﻌﻤﻞ ﰲ ﻏﲑﻩ ﻟﻔﻆ ﺍﻹﻣﺎﺗﺔ ﻭﺍﻹﻫﻼﻙ ﻭﺍﻹﻓﻨﺎﺀ‪ .‬ﻣﺜ ﹰ‬ ‫ﷲ ﺍﳊﻤﺎ ‪‬ﺭ‪ ،‬ﺃﻭ ﺍﻟﻘﻨﻔﺬ ﻭﺍﻷﻓﻌﻰ ﻭﺍﻟﻔﺄﺭ‪ ،‬ﻓﺈﻥ ﺃﺭﻭﺍﺣﻬﺎ ﻟﻴﺴﺖ ﺑﺒﺎﻗﻴﺔ ﻛﺄﺭﻭﺍﺡ ﺍﻵﺩﻣﻴﲔ‪.‬‬ ‫ﻳﻘﺎﻝ ﺗﻮﱠﻓﻰ ﺍ ُ‬

‫‪ 36‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﺍﻟﺜﺎﻧﻴﺔ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﻼ ﺇﻻ‬ ‫ﻏﲑﻩ ﺇﻻ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﻟﻘﺮﻳﻨﺔ ﻭﺍﻹﳝﺎﺀ‪ ،‬ﻭﻣﺎ ﺟﺎﺀﻭﺍ ﺑﻪ ﰲ ﺻﻮﺭﺓ ﻛﻮﻥ ﺍﷲ ﻓﺎﻋ ﹰ‬ ‫‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﻳﻌﻠﻤﻪ ﻛﻞ ﺃﺣ ٍﺪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻷﻋﻠﻰ ﺇﱃ ﺍﻷﺩﱏ؛ ﻭﺇﺫﺍ‬ ‫ﻼ ﺇﱃ ﺃﺣ ٍﺪ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﺃﻥ ﺍﷲ ‪‬ﺗ ‪‬ﻮﻓﹼﻰ ﻓﻼﻧﺎ ﻣﻦ ﺍﻷﺣﺒﺎﺏ ﺃﻭ‬ ‫ﺖ ﻣﺜ ﹰ‬ ‫ﻛﺘﺒ ‪‬‬ ‫ﺍﳉﲑﺍﻥ‪ ،‬ﻓﻼ ﻳﻔﻬﻢ ﻣﻨﻪ ﻫﺬﺍ ﺍﻟﻌﺮﰊ ﺇﻻ ﻭﻓﺎﺓ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻻ ﻳﺰﻋﻢ ﺃﺑﺪ‪‬ﺍ ﺃﻧﻪ ﺃﻧﺎﻣﻪ‬ ‫ﺃﻭ ﺭﻓﻌﻪ ﺑﺎﳉﺴﻢ ﻣﻦ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‪ ،‬ﺑﻞ ﻳﺴﺘﺮﺟﻊ ﻋﻠﻰ ﻣﻮﺗﻪ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺓ ﺍﳌﺆﻣﻨﲔ‪،‬‬ ‫ﻓﻮﻳﻞ ﻛﻞ ﺍﻟﻮﻳﻞ ﻟﻠﻤﻨﻜﺮﻳﻦ‪.‬‬ ‫ﱐ ﺃﺧﺮﻯ؟ ﺗﻠﻚ ﺇﺫﹰﺍ ﻗﺴﻤ ﹰﺔ ﺿﻴﺰﻯ‪.‬‬ ‫ﺃﻓﺘﻨﺤﺘﻮﻥ ﻟﻠﻤﺴﻴﺢ ﻣﻌﲎ ﻭﻟﻠﻌﺎﳌﲔ ﻛﻠﻬﻢ ﻣﻌﺎ ﹶ‬ ‫ﻓﻤﺎ ﻟﻜﻢ ﻻ ﻳﻮﻗﻈﻜﻢ ﻧﺼﺎﺣ ٌﹸﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﺒ‪‬ﻬﻜﻢ ﺻﺮﺍﺣﺔ‪ ،‬ﻭﻻ ﺗﺮﺟﻌﻮﻥ ﺇﱃ ﺍﳊﻖ‬ ‫ﻛﺎﳌﺘﻘﲔ‪ .‬ﺃﻛﻔﹼﺮﱐ ﺍﳌﻜ ﱢﻔﺮﻭﻥ ﻣﻊ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻠﻴﺎﻗﺔ؟ ﺃﺟﺎﺩﻟﻮﱐ ‪‬ﺬﻩ ﺍﻟﺒﻼﻏﺔ‬ ‫ﻭﺍﻟﻄﻼﻗﺔ؟ ﻓﻠﻴﻤﻮﺗﻮﺍ ﻣﺘﻨﺪ‪‬ﻣﲔ‪ .‬ﻭﻻ ﺃﻇﻦ ﺃﻥ ﻳﺘﻨﺪ‪‬ﻣﻮﺍ‪ ..‬ﺇ‪‬ﻢ ﻗﻮﻡ ﻻ ﻳ‪‬ﺒﺎﻟﻮﻥ ﻟﻌﻦ‬ ‫ﻱ ﺍﻟﺮﺍﺣﺔ‪ .‬ﺃﻛﺒ‪‬ﻮﺍ ﻋﻠﻰ ﺟﺎﺭﻫﻢ‪ ،‬ﻭﺫﻫﻠﻮﺍ‬ ‫ﺍﻟﻼﻋﻨﲔ؛ ﺇﺫﺍ ﺃﻓﻈﻌﺖ ﺍﻟﻮﻗﺎﺣ ﹸﺔ‪ ،‬ﻓﻜ ﱡﻞ ﺧﺰ ٍ‬ ‫ﻋﻦ ﺩﺍﺭﻫﻢ‪ ،‬ﻓﻬﺘﻚ ﺍﷲ ﺃﺳﺘﺎﺭﻫﻢ‪ ،‬ﻭﺟﻌﻠﻬﻢ ﻣﻦ ﺍﳌﻬﺎﻧﲔ‪ .‬ﻭﺳﻠﹼﻄﲏ ﻋﻠﻴﻬﻢ ﻓﺎﺧﺘ ﹶﻔﻮﺍ‬ ‫ﺿﻨﺎ ﹶﻛ ﹾﻠ ﹶﻜﹶﻠﻨﺎ‬ ‫ﻛﺎﻟﻄﲑ ﰲ ﺍﻟ ‪‬ﻮﻛﻨﺎﺕ‪ ،‬ﻭﺍﻗﺘ‪‬ﻨﻮﺍ ﻛﺎﻟﻮﻋﻞ ﻋﻨﺪ ﺍﻟﺘﻌﺎﻗﺒﺎﺕ‪ ،‬ﻭﻋ ‪‬ﺮ ‪‬‬ ‫ﻟﻠﻤﻨﺎﻇﺮﺍﺕ‪ ،‬ﻓﹸﺄ ‪‬ﻫ ِﺮﻋﻮﺍ ﻛﺎﻷﻭﺍﺑﺪ ﺇﱃ ﺍﻟﻔﻼﺓ‪ ،‬ﻭﺗﺼﺪ‪‬ﻳﻨﺎ ﳍﻢ ﻷﻧﻮﺍﻉ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻣﺎ ﻭﺿﻌﻨﺎ‬ ‫ﻋﻦ ﻛﺎﻫﻠﻨﺎ ﻋِﺼﺎﻡ ﻫﺬﻩ ﺍﻟ ِﻘﺮﺑﺔ‪ ،‬ﻭﻣﺎ ﻛﻨ‪‬ﺎ ﻻﻏﺒﲔ‪ .‬ﻧ ‪‬ﻌﺐ ﻋﻠﻴﻨﺎ ﻛ ﱡﻞ ﺃﻋﻮ ‪‬ﺭ ﺫﻱ ﻏﻮﺍﻳﺔ‪،‬‬ ‫ﻭﻧ ‪‬ﻌﻖ ﻋﻠﻴﻨﺎ ﻛ ﱡﻞ ﺍﺑ ِﻦ ﺩﺍﻳﺔ‪ ،‬ﳏﺮﻭ ٍﻡ ﻋﻦ ﺩﺭﺍﻳﺔ‪ ،‬ﻭﻋ ‪‬ﻮﻯ ﻛ ﱡﻞ ﺧﻠﻴ ٍﻊ ﺧﻠﻴ ِﻊ ﺍﻟﺮﺳﻦ‪ ،‬ﻭﻧ‪‬ﺒﺢ‬ ‫ﻛﻞ ﻛﻠﺐ ﻭﻟﻮ ﻛﺎﻥ ﻛﺎﻟ‪‬ﻴ ﹶﻔﻦ‪ ،‬ﻓﺈﺫﺍ ﻗﻤﻨﺎ ﻓﻜﺎﻧﻮﺍ ‪‬ﻣﺪﻳ ‪‬ﺪ ﺍﻟ ‪‬ﻮ ‪‬ﺳﻦ‪ ،‬ﺃﻭ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﳌﻴﺘﲔ‪.‬‬ ‫ﻀﺮﻱ‬ ‫ﳌﺎ ﺭﺃﻯ ﺍﻟ‪‬ﻨﻮ ﹶﻛﻰ ﺧﻼﺻ ﹶﺔ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ﺖ ﺛﻴﺎ‪ ‬ﻢ‬ ‫ﺇ ﹾﻥ ﻳـﺸِﺘﻤﻮﺍ ﻓﻠﻘﺪ ﻧ ‪‬ﺰﻋ ‪‬‬ ‫ﻫﻢ ﻳﺸِﺘﻤﻮﻥ ﻭﻻ ﺃﺧﺎﻑ ﻟﺴﺎ‪‬ﻢ‬ ‫ﺖ ﻣﻼﻣـ ﹸﺔ ﻻﺋﻤﻲ ِﻣﻦ ‪‬ﺣ‪‬ﺒ ِﻪ‬ ‫ﻧﺰﻟ ‪‬‬ ‫ﻉ ﻛ ﱠﻞ ﻟﻮﻡ ﻭﺍﻧﺘﻈِﺮ‪‬‬ ‫ﻳﺎ ﻻﺋـﻤﻲ ‪‬ﺩ ‪‬‬ ‫ـﺖ ﻭﺻﺎﻳـﺎﻧﺎ ﻫ ‪‬ﺪﻯ ﻟﻜ‪‬ﻨﻬﺎ‬ ‫ﺟﹼﻠ ْ‬

‫ﻓـ ‪‬ﺮﻭﺍ ﻭﻭﱠﻟﻮﺍ ﺍﻟ ‪‬ﺪﺑﺮ ﻛﺎﳌﺘﺸ ‪‬ﻮ ِﺭ‬ ‫ﻭﺗﺮﻛـ‪‬ﺘﻬﻢ ﻛﺎﳌـ‪‬ﻴﺖ ﺍﳌﺘﻨ ﹼﻜ ِﺮ‬ ‫ﺏ ﺃﻛ ِﱪ‬ ‫ﻑ ﺭ ‪‬‬ ‫ﺇﱐ ﺃﺭﻯ ﺃﻟﻄﺎ ‪‬‬ ‫ﺐ ﺍﳌـﻮﹶﺛ ِﺮ‬ ‫ِﻣﲏ ﲟﻨـﺰﻟ ِﺔ ﺍﶈ ‪‬‬ ‫ﺼ ِﺮ‬ ‫ﻕ ﺍﳊﻖ ﺑﻌﺪ ﺗﺒ ‪‬‬ ‫ﺳﺘ ‪‬ﺮﻯ ﺑﺮﻭ ‪‬‬ ‫ﺕ ﻋﻠﻴﻚ ﻭﻟﻴ‪‬ﺘﻬﺎ ﱂ ﺗﻜ‪‬ﺒ ِﺮ‬ ‫ﻛ‪‬ﺒﺮ ‪‬‬

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‫ﲔ‪ .‬ﺇﻥ ﻣﻮﺕ ﺍﳌﺴﻴﺢ‬ ‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ! ‪‬ﺗﺪ‪‬ﺑﺮﻭﺍ ﻟﻄﺮﻓﺔ ﻋﲔ‪ ،‬ﻭﻻ ﺗ‪‬ﻬﻠﻜﻮﺍ ﺃﻧﻔﺴﻜﻢ ِﻟ ‪‬ﻤ ٍ‬ ‫ﺖ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﰒ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﰒ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻠﻐﺔ ﻭﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﰒ ﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻔﺮﺍﺳﺔ‬ ‫ﺛﺎﺑ ‪‬‬ ‫ﻭﺍﻟﻮﺟﺪﺍﻥ‪ ،‬ﰒ ﺑﻨﻈﺎﺋﺮ ﺳﺎﺑﻖ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻼ ﻳﺰﻳﻞ ﺍﻷﻣ ‪‬ﺮ ﺍﻟﺜﺎﺑﺖ ﻛﻴ ‪‬ﺪ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﻕ ﰲ ﺍﻷﺧﺒﺎﺭ‪،‬‬ ‫ﻭﺍﻟﻨـﺰﻭﻝ ﺃﻳﻀ‪‬ﺎ ﺣﻖ ﻧﻈﺮ‪‬ﺍ ﻋﻠﻰ ﺗﻮﺍ‪‬ﺗﺮ ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ِﻣﻦ ﻃﺮ ٍ‬ ‫ﻓﺘﻌﺎﻟﻮﺍ ﺇﱃ ﻛﻠﻤﺔ ﺗﺮﻓﻊ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ ﻣﻦ ﺑﲔ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺑﲔ ﳎﻤﻮﻋﺔ‬ ‫ﺃﺣﺎﺩﻳﺚ ﺃﺧﺮﻯ ﻭﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻓﻬﻮ ﺍﻟﱪﻭﺯ ﺍﻟﺬﻱ ﺛﺎﺑﺖ ﰲ ﺳ‪‬ﻨﻦ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻧﻪ‬ ‫ﻳﻬﺐ ﺃﻧﻮﺍﻉ ﺍﻻﻃﻤﺌﻨﺎﻥ‪ .‬ﻭﻻ ﺭﻳﺐ ﺃﻧ‪‬ﺎ ﺇﺫﺍ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﱪﻭﺯ ﰲ ﻣﻌﲎ‬ ‫ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ‪ ،‬ﻛﻤﺎ ﺫﹸﻛﺮ ﻧﺰﻭﻝ ﺇﻳﻠﻴﺎ ﺑﺎﻟﺘﺼﺮﻳﺢ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﺗﻨﻄﺒﻖ ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ،‬ﻭﺗﺮﺗﻔﻊ‬ ‫ﺍﻟﺸﺒﻬﺎﺕ‪ ،‬ﻭﺗﻄﻤﺌﻦ ﻗﻠﻮﺏ ﺍﻟﻄﺎﻟﺒﲔ‪ .‬ﻭﻟﻮﻻ ﻫﺬﺍ ﻓﻼ ﺳﺒﻴﻞ ﺇﱃ ﺃﻥ ﻧﻌﺘﻘﺪ ﻣﻊ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺑﺎﻵﺛﺎﺭ ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻓﺎﳋﲑ ﻛﻞ ﺍﳋﲑ ﰲ ﻋﻘﻴﺪﺓ ﺍﻟﱪﻭﺯ ﻳﺎ ﺃﻭﱄ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ‬ ‫ﺑﺪﻋﺔ ﺑﻞ ﻗﺪ ﻣﻀﺖ ﻓﻴﻬﺎ ﻧﻈﺎﺋﺮ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻓﺎﻋﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻈﺎﻧﻮﻥ ﻇﻦ ﺍﻟﺴﻮﺀ ﻭﺍﻻﺯﺩﺭﺍﺀ‪ ،‬ﻭﺍ ﹸﳌ ‪‬ﻬﺮﻋﻮﻥ ﺇﱃ ﺍﳉﺪﺍﻝ ﻭﺍ ِﳌﺮﺍﺀ‪،‬‬ ‫ﺖ ﺇﱃ‬ ‫ﺃﱐ ﻣﺎ ﺃﺭﻳﺪ ﺇﻻ ﺧﲑﻛﻢ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﺃﻗﺼﺪ ﺃﻥ ﺃﻧﻘﻠﻜﻢ ﻣﻦ ‪‬ﺧ‪‬ﺒ ٍ‬ ‫ﺍﻟﻌﻠﻴﺎﺀ‪ ،‬ﻭ ِﻣﻦ ﺫﺍﺕ ِﺣﻘﺎﻑ ﺇﱃ ﺣﺪﻳﻘﺔ ﺍﻟﻨﻌﻤﺎﺀ‪ ،‬ﻭ ِﻣﻦ ﺫﺍﺕ ﹸﻛﺴﻮﺭ ﺇﱃ ﺳﺒﻴﻞ‬ ‫ﺍﻟﺴﻮﺍﺀ‪ ،‬ﻓﻬﻞ ﺃﻧﺘﻢ ﺗﺮﻳﺪﻭﻥ ﺧﲑﻛﻢ ﺃﻭ ﻛﻨﺘﻢ ﻣﻦ ﺍﻵﺑﲔ؟ ﺃﻟﻴﺲ ﺍﻟﺰﻣﺎﻥ ﹶﻛﹶﻠﻴ ٍﻞ ﺃﺭ ‪‬ﺧﻰ‬ ‫ﺳﺪﻭﻟﻪ‪ ،‬ﻭﺍﻟﺪﻳ ‪‬ﻦ ﻛﻐﺮﻳﺐ ﻓ ﹶﻘﺪ ‪‬ﻋ ‪‬ﺰ ‪‬ﻫﻮﻟﻪ؟ ﺃﲣﺎﻓﻮﻥ ﻋﻨﺪ ﻗﺒﻮﱄ ﺃﻥ ﺗﻔﻘﺪﻭﺍ ﻣﺎ ِﺣﻴ ‪‬ﺰ‬ ‫ﺸﺐ ‪‬ﺗﻮﹶﺃﻣ‪‬ﺎ؟ ﻛﻼ‪ ..‬ﺇﻧﻪ ﻇﻦ ﻻ ﻳﻠﻴﻖ‬ ‫‪‬ﻣﻐﻨﻤ‪‬ﺎ‪ ،‬ﺃﻭ ﺗ‪‬ﻀﻴﻌﻮﺍ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﺻﺎﺭ ﺑﺎﻟ‪‬ﻨ ‪‬‬ ‫ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺍﻟﻌﺰ ﹸﺓ ﻛﻠﻬﺎ ﷲ ﰲ ﻫﺬﻩ ﻭﺍﻵﺧﺮﺓ‪ .‬ﺇﻥ ﺍﻟﺮﺟﺎﻝ ﻻ ﳜﺎﻓﻮﻥ ﻭﻟﻮ‬ ‫ﹸﺫﺑِﺤﻮﺍ ﺑﺎﳌﹸﺪﻯ‪ ،‬ﺃﻭ ﻧ‪‬ﺰﻉ ﻋﻨﻬﻢ ﺛﻮﺏ ﺍﶈﻴﺎ‪.‬‬ ‫ﺖ ِﻋﻤﺎﻳﺎﺗﻜﻢ ﺇﱃ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ؟ ﻭﻣﺎ ﱄ ﺃﺟﺪ ﻛ ﱠﻞ ﺃﺣ ٍﺪ ﻣﻨﻜﻢ ﺃﻟ ‪‬ﻮﻯ ﰲ‬ ‫ﺃﻣﺎ ﺗﺴﹼﻠ ‪‬‬ ‫ﺍﻟﻜﻼﻡ ﻭﺍﻟﺒﻴﺎﻥ؟ ﻭﺗﻌﻠﻤﻮﻥ ﺃﻧﲏ ﻣﺎ ﺟﺌﺖ ﲟﻔﺘﺮﻳﺎﺕ ﻛﺄﻫﻞ ﺍﻟﻔﺴﻖ ﻭﺍﳍﻨﺎﺕ‪ ،‬ﻭﻣﺎ‬ ‫ﺕ ﻋﻠﻴﻜﻢ ﺑﻌﺪ ﺍﳌﻤﺎﺕ‪ .‬ﻓﺄﻳﻦ ﺁﺫﺍﻥ‬ ‫ﺖ ﻋﻠﻴﻜﻢ ﺑﺎﺏ ﺍﻟﺒﺪﻋﺎﺕ‪ ،‬ﺑﻞ ﻫﻮ ﺣﺴﺮﺍ ‪‬‬ ‫ﻓﺘﺤ ‪‬‬ ‫ﺗﺴﻤﻌﻮﻥ ‪‬ﺎ؟ ﻭﺃﻳﻦ ﺃﻋﲔ ﺗﺒﺼﺮﻭﻥ ‪‬ﺎ؟ ﻭﺃﻳﻦ ﻗﻠﻮﺏ ﺗﻔﻘﻬﻮﻥ ‪‬ﺎ؟ ﻭﻣﺎ ﻟﻜﻢ ﻻ‬ ‫ﺗﺘﺮﻛﻮﻥ ﺍﳋﺮﺍﻓﺎﺕ ﺍﳌﺘﺪﻟﹼﺴﺔ‪ ،‬ﻭﻻ ﺗﻘﺒﻠﻮﻥ ﺍﳉﻮﺍﻫﺮ ﺍﻟﻨﻔﻴﺴﺔ؟ ﲤﻨﻌﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻣﻦ‬

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‫ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﺗ‪‬ﻌﻈﹼﻤﻮﻥ ﻟﺪﻧﻴﺎﻛﻢ ﺃﻫﻞ ﺍﻟ ‪‬ﻌﺴﺎﺟﺪ‪ .‬ﺣﺼﺤﺺ ﺍﳊﻖ ﻓﻼ ﺗﻘﺒﻠﻮﻥ‪ ،‬ﻭﺗﺒﻴ‪‬ﻦ‬ ‫ﺍﻟﺮﺷﺪ ﻓﻼ ﺗﺮﺟﻌﻮﻥ‪ ،‬ﻭﺗ‪‬ﻜ ﱢﻔﺮﻭﻥ ﺃﻫﻞ ﺍﻟ ِﻘﺒﻠﺔ ﻭﻻ ﲤﺘﻨﻌﻮﻥ‪ ،‬ﺃﲤﻮﺗﻮﻥ ﰲ ﻳﻮﻡ ﺃﻭ ﺃﻧﺘﻢ‬ ‫ﻣﻦ ﺍﻟﺒﺎﻗﲔ؟ ﻛﻴﻒ ﲡﺪﻭﻥ ﻟﺬﺓ ﺍﻹﳝﺎﻥ ‪‬ﺬﻩ ﺍﻟﺘﻌﺼ‪‬ﺒﺎﺕ؟ ﻭﻣﺎ ﺑﻘﻲ ﺣﻼﻭﺗﻪ ﺑﺘﻜﻔﲑ‬ ‫ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ‪ .‬ﺣﺴﺒﺘﻢ ﺃﻋﺮﺍﺿﻨﺎ ﻛ ﹶﻔ ‪‬ﻲ ٍﺀ‪ ،‬ﻭﺗ‪‬ﻐ ‪‬ﺮﻭﻥ ﻋﻠﻴﻨﺎ ﺍﻟﻌﻮﺍ ‪‬ﻡ ﻭﺗ‪‬ﻠﻘﻮﻥ ﺇﻟﻴﻬﻢ‬ ‫ﺷﻴﺌﹰﺎ ﺑﻌﺪ ﺷﻲﺀ‪ ،‬ﻭﺃﻓﺴﺪﰎ ﺍﻟﻨﺎﺱ ﲟﻜﺎﺋﺪﻛﻢ ﻭﺗﺰﻭﻳﺮﺍﺗﻜﻢ‪ ،‬ﻭﺻﺮﻓﺘﻢ ﻗﻠﻮ‪‬ﻢ ﻋﻦ‬ ‫ﺍﳊﻖ ﲞﺮﺍﻓﺎﺗﻜﻢ‪ .‬ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﺇﰒ ﺍ ُﻷ ‪‬ﻣ‪‬ﻴﲔ ﻋﻠﻴﻜﻢ ﻳﺎ ﻣﻌﺸﺮ ﺍﳋﺎﺩﻋﲔ‪ .‬ﺃﺣﺴﺒﺘﻢ‬ ‫ﺗﻜﻔﲑ ﺍﳌﺆﻣﻨﲔ ﺃﻣﺮ‪‬ﺍ ﻫ‪‬ﻴﻨ‪‬ﺎ‪ ،‬ﻭﺗﻜﺬﻳﺐ ﺍﻟﺼﺎﺩﻗﲔ ﺷﻴﺌﹰﺎ ﺧﻔﻴﻔﹰﺎ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﺍﷲ ﻋﻈﻴﻢ؟‬ ‫ﺸﻴﺘﻢ ﹶﺃ ‪‬ﺧ ﹶﺬ ﺍﻟﻘﻬ‪‬ﺎﺭ‪،‬‬ ‫ﻭﱂ ﺗﺰﺍﻟﻮﺍ‪ ٣٧‬ﻛﻨﺘﻢ ﻣﺼﺮ‪‬ﻳﻦ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻣﺎ ﺷ ِﻔﻘﺘﻢ ﻭﻣﺎ ﺧ ِ‬ ‫ﺣﱴ ﺑﻠﻎ ﺃﻣﺮﻧﺎ ﺇﱃ ﻣﺎ ﺑﻠﻎ‪ ،‬ﻭﺭ ‪‬ﺩ ﺍﷲ ﻋﻠﻴﻜﻢ ﺩﻋﻮﺍﺗﻜﻢ‪ ،‬ﺇﻧﻪ ﻻ ﻳ‪‬ﺤﺐ ﻗﻮﻣ‪‬ﺎ‬ ‫ﻣﻔﺴﺪﻳﻦ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﱐ ‪‬ﻣﺤ ‪‬ﻖ ﺻﺎﺩﻕ ﰲ ﺍﺩ‪‬ﻋﺎﺋﻲ‪ ،‬ﻓﺈﻳﺎﻛﻢ ﻭ ِﻣﺮﺍﺋﻲ‪ ،‬ﻭﺇﻥ ﻛﻨﺘﻢ ﻻ‬ ‫ﺗﻘﺒﻠﻮﻥ ﻗﻮﱄ‪ ،‬ﻭﻻ ﲣﺎﻓﻮﻥ ﺻﻮﱄ‪ ،‬ﻭﻻ ﺗ‪‬ﻬﺼ‪‬ﺮﻭﻥ ﺇﱃ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻭﻻ ﺗﻨﺘﻬﻮﻥ ﻣﻦ‬ ‫ﺴ ﹸﻜ ‪‬ﻢ ﹸﺛﻢ‪‬‬ ‫ﺴﻨ‪‬ﺎ ‪‬ﻭﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬ ‫ﺴﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬ ‫ﺴﺎ َﺀﻧ‪‬ﺎ ‪‬ﻭِﻧ ‪‬‬ ‫ﻉ ﹶﺃ‪‬ﺑ‪‬ﻨﺎ َﺀﻧ‪‬ﺎ ‪‬ﻭﹶﺃ‪‬ﺑ‪‬ﻨﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﻧ ‪‬‬ ‫ﺍﻟﻐﻮﺍﻳﺔ‪ ،‬ﹶﻓ‪‬ﺘﻌ‪‬ﺎﹶﻟﻮ‪‬ﺍ ‪‬ﻧ ‪‬ﺪ ‪‬‬ ‫ﲔ‪ ،‬ﻭﻧﺴﺘﻔﺘ ‪‬ﺢ ﻓﻴﻤﺎ ﻭﻗﻊ ﺑﻴﻨﻨﺎ‪ ،‬ﻟﻴ‪‬ﻘﻀﻰ ﺍﻷﻣﺮ‪،‬‬ ‫ﷲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎ ِﺫِﺑ ‪‬‬ ‫ﺠ ‪‬ﻌ ﹾﻞ ﻟﱠ ‪‬ﻌ‪‬ﻨﺔ ﺍ ِ‬ ‫‪‬ﻧ ‪‬ﺒ‪‬ﺘ ِﻬ ﹾﻞ ﹶﻓ‪‬ﻨ ‪‬‬ ‫ﻭﻳﻈﻬﺮ ﺍﳊﻖ‪ ،‬ﻭﻳﻨﺠﻮ ﻋﺒﺎﺩ ﺍﷲ ﻣﻦ ﻗﻮﻡ ﻛﺎﺫﺑﲔ‪ .‬ﻭﺇﱐ ﺃﺣﻀﺮ ِﺑﺮﺍ ‪‬ﺯ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻣﻊ‬ ‫ﻛﺘﺎﺏ ﻓﻴﻪ ﺇﳍﺎﻣﺎﰐ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻌﺰ‪‬ﺓ‪ ،‬ﻓﺂﺧﺬ ﺍﻟﻜﺘﺎﺏ ﺑﻴﺪ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻻﻧﻜﺴﺎﺭ‪،‬‬ ‫ﺏ ﺍﻟﻌﺰ‪‬ﺓ ﻭﺍﻻﻗﺘﺪﺍﺭ‪ ،‬ﻭﺃﻗﻮﻝ‪:‬‬ ‫ﻭﺃﺩﻋﻮ ﺍﷲ ﺭ ‪‬‬ ‫ﺖ ﺗﻌﻠﻢ ﺃﻥ ﻛﺘﺎﰊ ﻫﺬﺍ ﳑﻠﻮ‪ ‬ﻣﻦ ﺍﳌﻔﺘﺮﻳﺎﺕ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ‬ ‫ﻳﺎ ﺭﺏ‪ ،‬ﺇﻥ ﻛﻨ ‪‬‬ ‫ﺏ ﻣﺎ‬ ‫ﺇﳍﺎﻣﻚ ﻭﻛﻼﻣﻚ ﻭﳐﺎﻃﺒﺎﺗﻚ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺎﺕ‪ ،‬ﻓ‪‬ﺘ ‪‬ﻮﻓﱠﲏ ﺇﱃ ﺳﻨ ٍﺔ‪ ،‬ﻭﻋﺬﱢﺑﲏ ﺑﻌﺬﺍ ٍ‬ ‫ﺖ ﺑﻪ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺃﻫ ِﻠ ﹾﻜﲏ ﻛﻤﺎ ﺗ‪‬ﻬ ِﻠﻚ ﺍﳌﻔﺘﺮﻳﻦ ﺍﻟﻜﺎﺫﺑﲔ ﺑﺄﻧﻮﺍﻉ‬ ‫ﻋﺬﹼﺑ ‪‬‬ ‫ﺍﻟﻌﻘﻮﺑﺎﺕ‪ ،‬ﻟﻴﻨﺠﻮ ﺍ ُﻷﻣ‪ ‬ﹸﺔ ِﻣﻦ ﻓﺘﻨﱵ ﻭﻟﻴﺘﺒﻴ‪‬ﻦ ﺫﻟﹼﱵ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ‪.‬‬

‫‪ 37‬ﻳﺒﺪﻭ ﺃﻥ "ﻭ" ﺳﻘﻄﺖ ﻣﻦ ﻫﻨﺎ ﺳﻬﻮﺍ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻭﱂ ﺗﺰﺍﻟﻮﺍ ﻭﻛﻨﺘﻢ ﻣﺼﺮﻳﻦ"‪).‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺖ‬ ‫ﺖ ﺗﻌﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻛﻠﻤﺎﺗﻚ ﻭﻣﻦ ﺍﻹﳍﺎﻣﺎﺕ‪ ،‬ﻭﻟﺴ ‪‬‬ ‫ﺏ‪ ،‬ﻭﺇﻥ ﻛﻨ ‪‬‬ ‫ﺭ ‪‬‬ ‫ﺏ ﺍﻟﺬﻳﻦ ﻛﻔﹼﺮﻭﱐ‬ ‫ﺏ ﻋﻨﺪﻙ ﺑﻞ ﺃﻧﺖ ﺑﻌﺜ‪‬ﺘﲏ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﱳ ﻭﺍﻟﺒﺪﻋﺎﺕ‪ ،‬ﻓﻌ ﱢﺬ ِ‬ ‫ﺑﻜﺎﺫ ٍ‬ ‫ﻭﻛﺬﹼﺑﻮﱐ ﰒ ﺣﻀﺮﻭﺍ ﺍﻟﻴﻮﻡ ﻟﻠﻤﺒﺎﻫﻠﺔ‪ ،‬ﻭﻻ ﺗ‪‬ﻐﺎ ِﺩ ‪‬ﺭ ﻣﻨﻬﻢ ﻧﻔﺴ‪‬ﺎ ﺳﺎﳌ ﹰﺔ ﺇﱃ ﺍﻟﺴﻨﺔ‬ ‫ﳉﺬﺍﻡ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺍﻵﻻﻡ‪ ،‬ﻭﺃﻧ ِﺰ ﹾﻝ ﻋﻠﻰ ﺃﺑﺼﺎﺭ‬ ‫ﻂ ﻋﻠﻰ ﺑﻌﻀﻬﻢ ﺍ ﹸ‬ ‫ﺍﻵﺗﻴﺔ‪ ،‬ﻭﺳﱢﻠ ﹾ‬ ‫ﺑﻌﻀﻬﻢ ﺑﻼ ًﺀ‪ ،‬ﻭﺳﻠﹼﻂ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺻﺮﻋ‪‬ﺎ ﻭﻓﺎِﻟﺠ‪‬ﺎ ﻭﺍﺳﺘﺴﻘﺎ ًﺀ‪ ،‬ﺃﻭ ﺩﺍ ًﺀ ﺁﺧﺮ‬ ‫ﻭ‪‬ﺗ ‪‬ﻮﻓﱠﻬﻢ ﻣﻌﺬﱠﺑﲔ‪ .‬ﻭﺍ‪‬ﺑ‪‬ﺘ ِﻞ ﺑﻌﻀﻬﻢ ﲟﻮﺕ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻷﺣﻔﺎﺩ ﻭﺍ َﻷ ‪‬ﺧﺘﺎﻥ‪ ،‬ﻭﺍﻷﺯﻭﺍﺝ‬ ‫ﻭﺍﻷﺣﺒﺎﺏ ﻭﺍﻹﺧﻮﺍﻥ‪ ،‬ﻭﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﺁﻣﲔ‪.‬‬ ‫ﻓﺈ ﹾﻥ ﻳﺒﻖ ﺃﺣﺪ ﻣﻨﻜﻢ ﺳﺎﳌﹰﺎ ﺇﱃ ‪‬ﺳﻨ ٍﺔ ﻓﹸﺄ ِﻗﺮ‪ ‬ﺑﺄﱐ ﻛﺎﺫﺏ ﻭﺃﺟﻴﺌﻜﻢ ﺑﻌﺠ ٍﺰ ﻭﺗﻮﺑﺔ‪،‬‬ ‫ﻭﺃﺣﺮﻕ ﻛﺘﱯ ﻭﺃﺷﻴﻊ ﻫﺬﺍ ﺍﻷﻣﺮ ﲞﻠﻮﺹ ﻧﻴ‪‬ﺔ‪ ،‬ﻭﺃﺣﺴﺐ ﺃﻧﻜﻢ ﻣﻦ ﺍﻟﺼﺎﺩﻗﲔ‪ .‬ﻭﺃﻣ‪‬ﺎ‬ ‫ﻉ ﻛﻞ ﺃﺣ ٍﺪ ﻣﻨﻜﻢ ﺃﺣﻜ ‪‬ﻢ ﺍﳊﺎﻛﻤﲔ‪:‬‬ ‫ﺩﻋﺎﺅﻛﻢ ﻓﻠ‪‬ﻴ ‪‬ﺪ ‪‬‬ ‫ﺭﺑ‪‬ﻨﺎ‪ ،‬ﺇ ﹾﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻛﺎﺫﺑ‪‬ﺎ ﻓﹶﺄﻧ ِﺰ ﹾﻝ ﻋﻠﻴﻪ ‪‬ﻧﻜﺎﻟﻚ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮﱠﻓﻪ ﺇﱃ ‪‬ﺳﻨﺔ ﺑﻌﺬﺍﺏ‬ ‫ﺲ ﻋﻠﻴﻪ ﻭ‪‬ﻧ ‪‬ﺞ ﻋﺒﺎﺩﻙ ﻣﻨﻪ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪ .‬ﺭﺑ‪‬ﻨﺎ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎﻥ‬ ‫ﻣﻬﲔ‪ .‬ﻭﺍﺟ ‪‬ﻌ ِﻞ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ‪‬‬ ‫ﺻﺎﺩﻗﹰﺎ ﻭﻣﻦ ﺍﳊﻀﺮﺓ‪ ،‬ﻓﹶﺄﻧ ِﺰ ﹾﻝ ﻋﻠﻴﻨﺎ ﺭﺟﺴ‪‬ﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻻ ﺗ‪‬ﻐﺎ ِﺩ ‪‬ﺭ ﻣﻨ‪‬ﺎ‬ ‫ﺽ‬ ‫ﺕ ﻭﺃﻣﺮﺍ ٍ‬ ‫ﻂ ﻋﻠﻴﻨﺎ ﺁﻓﺎ ٍ‬ ‫ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺍﳌﺒﺎﻫﻠﲔ‪ .‬ﻭﻋ ﱢﺬﺑ‪‬ﻨﺎ ﻭﻣ ‪‬ﺰ ﹾﻗﻨﺎ ﻭﺃﻫِﻠ ﹾﻜﻨﺎ ﻭﹶﺃﻋ ِﺪ ‪‬ﻣﻨﺎ‪ ،‬ﻭﺳﱢﻠ ﹾ‬ ‫ﻛﻤﺎ ﺗ‪‬ﺴﱢﻠﻂ ﻋﻠﻰ ﺍﳌﻔﺴﺪﻳﻦ‪ .‬ﻭﻋﻠﻴﻨﺎ ﻋﻨﺪ ﺧﺘﻢ ﺩﻋﺎﺋﻜﻢ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺁﻣﲔ‪.‬‬ ‫ﰒ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗ‪‬ﻘﺪ‪‬ﻣﻮﺍ ﺑﲔ ﻳﺪﻳﻜﻢ ﻗﺒ ﹶﻞ ﺍﳌﺒﺎﻫﻠﺔ ﺑﺎﻻﺳﺘﺨﺎﺭﺓ ﺍﳌﺴﻨﻮﻧﺔ‪ ،‬ﻭﺗﻠﺘﻤﺴﻮﺍ‬ ‫ﺕ ‪‬ﺬﻩ ﺍﻷﺩﻋﻴﺔ‪:‬‬ ‫ﻓﻀﻞ ﺍﷲ ﺑﺘﻀﺮﻋﺎ ٍ‬ ‫ﺭﺑ‪‬ﻨﺎ ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﻓﻼ ﲡ ‪‬ﻌ ﹾﻠﻨﺎ ﻣﻦ ﺍﶈﺮﻭﻣﲔ‪ .‬ﺭﺑ‪‬ﻨﺎ ﻭﱢﻓ ﹾﻘﻨﺎ ﻟﻨﻘﻮﻡ ﰲ‬ ‫ﺳﺒﻴﻠﻚ ﻭﻻ ﻧﻌﺼﻲ ﺍﳊﻖ ﻭﻻ ﻧﻜﻮﻥ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ‪ .‬ﺭﺑ‪‬ﻨﺎ ﳔﺎﻑ ﺃﻥ ‪‬ﻧ ‪‬ﺮ ‪‬ﺩ ﺇﻟﻴﻚ‬ ‫ﺑﻮﺟﻮﻩ ﻣ‪‬ﺴﻮﺩ‪‬ﺓ‪ ،‬ﻓﺎﺭ ‪‬ﺣ ‪‬ﻤﻨﺎ ﺭﺑ‪‬ﻨﺎ‪ ،‬ﻭﺍﻫﺪﻧﺎ ﻣﻦ ﻟﺪﻧﻚ ‪‬ﺳ‪‬ﺒﻠﹶﻨﺎ‪ ،‬ﻭﺍﻓ‪‬ﺘ ‪‬ﺢ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﹶﺃ ِﺭﻧﺎ‬ ‫ﻃﺮﻳﻖ ﺍﻟﺼﺎﳊﲔ‪.‬‬ ‫ﻓﻘﻮﻣﻮﺍ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻠﻴﺎﱄ ﺑﺎﻛﲔ‪ ،‬ﻭﺍﺳﺄﻟﻮﺍ ﺭﺑﻜﻢ ﻣﺘﻀﺮ‪‬ﻋﲔ‪ ،‬ﻭﻻ ﺗﻐﹸﻠﻮﺍ ﰲ‬ ‫ﻇﻨﻮﻧﻜﻢ‪ ،‬ﻭﻻ ﺗﻴﺄﺳﻮﺍ ﻣﻦ ﺃﻳﺎﻡ ﺍﷲ‪ ،‬ﺇﻥ ﺃﻳﺎﻡ ﺍﷲ ﺗﺄﰐ ﻛﺎﳌﻔﺎﺟﺌﲔ‪.‬‬

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‫ﻭﺁﺧﺮ ﺍﻟﻌﻼﺝ ﺧﺮﻭﺟﻜﻢ ﺇﱃ ِﺑﺮﺍ ِﺯ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻭﻋﻠﻴﻜﻢ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﲨﺎﻋﺘﻜﻢ ﺃﻗ ﱠﻞ‬ ‫ﻒ ﰲ ﺗﻠﻚ ﺍﻟﺴﺎﻫﺮﺓ‪ ،‬ﻟﻴﻔﺘﺢ ﺍﷲ ﺑﻴﻨﻨﺎ‬ ‫ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﺃﻭ ﻳﺰﻳﺪﻭﻥ ﻭﻟﻮ ﺇﱃ ﺃﻟ ٍ‬ ‫ﺠﺮﺓ‪ ،‬ﻭ‪‬ﻳِﺘ ‪‬ﻢ ﺍﳊﺠﺔ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻭﺑﻴﻨﻜﻢ ﻭﻳﻘﻄﻊ ﺩﺍﺑﺮ ﺍﻟ ﹶﻔ ‪‬‬ ‫ﷲ ِﻟ ﹸﻄﺮﻕ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻻ‬ ‫ﻉﺍ َ‬ ‫ﻫﺬﺍ ﺁﺧ ‪‬ﺮ ِﺣ‪‬ﻴ ٍﻞ ﺃﺭﺩﻧﺎﻩ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﺘﺪﺑ‪ ‬ﺮ ﻭﺍ ‪‬ﺩ ‪‬‬ ‫ﺗﻘﻌﺪ ﻛﺎﻟﻘﺎﻧﻄﲔ‪.‬‬ ‫ﳊـﺮ‪ ‬ﺍﻟﻜـﺮ ‪‬ﱘ‬ ‫ﺃﻻ ﻳﺎ ﺃﻳـﻬﺎ ﺍ ﹸ‬ ‫ﺼ ‪‬ﺪ ﻓﺴﺎﺩﺍ‬ ‫ﺨ ﹾﻞ ﻭﻻ ﺗﻘـ ‪‬‬ ‫ﻭﻻ ﺗﺒ ‪‬‬ ‫ﺖ‬ ‫ﻭﻣﺎ ﺟﺌﻨﺎ ﺍﻟﻮﺭﻯ ﰲ ﻏﲑ ﻭﻗ ٍ‬

‫‪‬ﺗﺪﺑ‪ ‬ﺮ ‪‬ﻳ ‪‬ﻬ ِﺪﻙ ﺍﻟـﻤﻮﱃ ﺍﻟﺮﺣﻴﻢ‪‬‬ ‫ﺃ‪‬ﺗﻄﻔﺊ ﻣﺎ ﺣﻀﺎ ﺍﻟﺮﺏ‪ ‬ﺍﻟﻌﻈﻴ ‪‬ﻢ‬ ‫ﺖ ﻟﻘﺎﺭِﺋﻬﺎ ﺍﻟﻨﺴﻴـ ‪‬ﻢ‬ ‫ﻭﻗﺪ ﻫﺒ‪ ‬‬

‫‪‬ﻣﻦ ﺭ ‪‬ﺟﻊ ﻣﻦ ﻗﻮﻟﻪ ﺑﻌﺪ ﻣﺎ ﻧﻄﻖ ﺑﺎﳋﻄﺄ ﻓﻠﻪ ﺃﺟﺮ ﻋﻈﻴﻢ ﰲ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪،‬‬ ‫ﺸﺮ ﻣﻊ ﺍﳌﺘﻘﲔ‪ ،‬ﻭﻳﻨﺎﻝ ﺟﺰﻳﻞ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻋﻈﻴﻢ ﺍﻷﺟﺮ ﰲ ﺩﺍﺭ ﺍﳌﺂﺏ‪ ،‬ﺍﻟﱵ ﻻ‬ ‫ﻭ‪‬ﻳﺤ ‪‬‬ ‫ﻣﻮﺕ ﺑﻌﺪ ﺣﻴﺎ‪‬ﺎ‪ ،‬ﻭﻻ ﺍﻧﻘﻄﺎﻉ ﻟﻨﻌﻴﻤﻬﺎ ﻭﻟﺬﺍ‪‬ﺎ‪ .‬ﻓﻤﻦ ﻗﺎﻡ ﺍﺑﺘﻐﺎ ًﺀ ﳌﺮﺿﺎﺓ ﺍﷲ ﻓﻠﻪ‬ ‫ﺛﻮﺍﺏ ﺫﻟﻚ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭ‪‬ﻳﻜ ‪‬ﺮﻡ ﰲ ﺣﻀﺮﺓ ﺍﻟﻌﺰﺓ ﻭ‪‬ﻳﺠﺰﻯ ﺑﺄﺣﺴﻦ ﺍﳉﺰﺍﺀ‪.‬‬ ‫ﻓﻌﻠﻴﻜﻢ ﻳﺎ ﻣﻌﺸﺮ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﺃﻥ ﺗﺴﻤﻌﻮﺍ ﻗﻮﱄ ﷲ ﺍﻟﺪ‪‬ﻳﺎﻥ‪ ،‬ﻭﲡﺘِﻨﺒﻮﺍ ﺳﺒﻞ ﺍﻟﻄﻐﻴﺎﻥ‪،‬‬ ‫ﻭﺇﻳﺎﻛﻢ ﻭﺍﻟﻜ ‪‬ﱪ ﻭﺍﳌﺒﺎﻻﺓ‪ ،٣٨‬ﻭﺍﺗﻘﻮﺍ ﺍﷲ ﻭﺍﺫﻛﺮﻭﺍ ﺍ‪‬ﺎﺯﺍﺓ‪ ،‬ﻭﺍﺗﻘﻮﺍ ﺳﲑ ﺃﺭﺑﺎﺏ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﺍﶈﺠﻮﺑﲔ‪.‬‬ ‫ﻭﻻ ﺗﻘﺮﺅﻭﺍ ﻛﺘﺎﰊ ﻫﺬﺍ ﻭﺍﺟﺪﻳﻦ ﻋﻠ ‪‬ﻲ ﺃﻭ ﻛﺎﺭﻫﲔ‪ ،‬ﻭﻋﺴﻰ ﺃﻥ ﲢﺴﺒﻮﺍ ﺃﻣﺮﺍ ﻋﻠﻰ‬ ‫ﻑ ﺣﻘﻴﻘﺔ ﻭﻫﻮ‬ ‫ﺻﻮﺭﺓ ﻭﺍﳊﻘﻴﻘ ﹸﺔ ﺧﻼﻑ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻭﻋﺴﻰ ﺃﻥ ﺗﻈﻨﻮﺍ ﺃﻣﺮﺍ ﺧﻼ ‪‬‬ ‫ﺐ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺗﺘﻜﻠﻤﻮﻥ ﻣﺴﺘﻌﺠﻠﲔ‬ ‫ﻋﲔ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﺈﻧﻜﻢ ﻣﺎ ﺗﺪﺭﻭﻥ ﹸﻟ ‪‬‬ ‫ﻏﲑ ﻣﻔ ﱢﻜﺮﻳﻦ‪ .‬ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ‪‬ﺘ ‪‬ﻤﻮﻥ ﻷﻣﻮﺭ ﺩﻧﻴﺎﻛﻢ‪ ،‬ﻭﺇ ﹾﻥ ﻧﺰﻝ ﺑﻼﺀ ﻋﻠﻴﻬﺎ ﻓﻼ‬ ‫ﺗﺼﱪﻭﻥ ﻋﻠﻰ ﺑﻠﻮﺍﻛﻢ‪ ،‬ﻭﺗﺴﻌﻮﻥ ﺣﻖ ﺍﻟﺴﻌﻲ ﻟﺘﺪﻓﻌﻮﺍ ﻣﺎ ﺁﺫﺍﻛﻢ‪ ،‬ﻭﺗﻨﻔﻘﻮﻥ ﻟﺪﻓﻌﻪ‬ ‫ﺃﻣﻮﺍﻟﻜﻢ ﻭﺃﻭﻗﺎﺗﻜﻢ ﻭﻗﻮﺍﻛﻢ‪ ،‬ﻭﺗﺘﻮﺟﻬﻮﻥ ﺑﻜﻞ ﻓﻜﺮﻛﻢ ﻭ‪‬ﻧﻬﺎﻛﻢ‪ ،‬ﻭﻻ ﺗﻘﻌﺪﻭﻥ‬ ‫ﻛﺎﻟﺼﺎﺑﺮﻳﻦ‪ .‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﻋﻨﺎﻳﺘﻜﻢ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﺇﱃ ﺃﺷﻴﺎﺀ ﻓﺎﻧﻴﺔ ﺫﺍﻫﺒ ٍﺔ ﺑﻌﺪ ﻭﻗﺖ‬ ‫‪38‬‬

‫ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻋﺪﻡ ﺍﳌﺒﺎﻻﺓ‪ ).‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﻭ ‪‬ﻣ ‪‬ﻬﻠﺔ‪ ،‬ﻓﻜﻴﻒ ﺗﻐﻔﻠﻮﻥ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺒﺎﻗﻴﺔ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﺍﻟﱵ ﺗﻮﺻﻞ‪ ٣٩‬ﻓﻘﺪﺍ‪‬ﺎ ﺇﱃ ﺍﻟﻨﲑﺍﻥ‬ ‫ﺍﶈﺮﻗﺔ؟ ﺃﺗﺆﺛﺮﻭﻥ ﺍﻟﻔﺎﻧﻴﺎﺕ ﻋﻠﻰ ﺍﻟﺒﺎﻗﻴﺎﺕ‪ ،‬ﻭﺗﺮﻳﺪﻭﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺗﻨﺴﻮﻥ ﺧﻠﻮﺩ‬ ‫ﺍﳉﻨﺎﺕ؟‬ ‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ! ﺯ ﱡﻛﻮﺍ ﻧﻔﻮﺳﻜﻢ‪ ،‬ﻭﺍﺟﺘﺒ‪‬ﻮﺍ ﺟﺬﺑﺎﺗﻜﻢ‪ ،‬ﻭﻃ ‪‬ﻬﺮﻭﺍ ﺧﻄﺮﺍﺗﻜﻢ ﻭﻧ‪‬ﻴﺎﺗﻜﻢ‪،‬‬ ‫ﻭﺍﻧﻈﺮﻭﺍ ﺇﱃ ﺍﳊﻖ ﻣﺘﺄﻣﻠﲔ‪ .‬ﻻ ﲣﺪﻋ‪‬ﻨﻜﻢ ﺃﺧﺒﺎﺭ ﺑﺎﺭﺩﺓ‪ ،‬ﻭﺧﺮﺍﻓﺎﺕ ﻭﺍﻫﻴﺔ‪ ،‬ﻭﻻ‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻠﺘﻔﺘﻮﺍ ﺇﻟﻴﻬﺎ ﻭﺗﻨﺒﺬﻭﺍ ﻛﻼﻡ ﺍﷲ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻛﻢ ﻏﺎﻓﻠﲔ‪.‬‬ ‫ﻭﻗﺪ ﲰﻌﺘﻢ ﺃﻥ ﻣﻮﺕ ﻧﱯ ﺍﷲ ﻋﻴﺴﻰ ﺛﺎﺑﺖ ﺑﻜﻼﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﺳﺎﻛﺘﺔ ﰲ ﺭﻓﻌﻪ ﺍﳉﺴﻤﺎﱐ‪ ،‬ﻭﻣﺎ ﰲ ﻳﺪﻳﻜﻢ ﺇﻻ ﺍﻷﻣﺎﱐ‪ ،‬ﻭﻣﺎ ﺛﺒﺖ ﻓﻴﻪ ﺃﺛ ‪‬ﺮ ِﻣﻦ ﺧﺎﰎ‬ ‫ﺍﻟﻨﺒﻴﲔ‪ .‬ﻭﻣﺎ ﻧﻄﻖ ﻓﻴﻪ ﺭﺳﻮﻝ ﺍﷲ ﺑﻜﻠﻤﺔ‪ ،‬ﻭﻻ ﺗﻔ ‪‬ﻮ ‪‬ﻩ ﺑﻠﻔﻈﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺗﻌﻠﻤﻮﻥ‬ ‫ﺃﻥ ﺍﻟﻨـﺰﻭﻝ ﻓﺮ ‪‬‬ ‫ﻉ ﻟﻠﺼﻌﻮﺩ‪ ،٤٠‬ﻓﻠﻤﺎ ﱂ ﻳﺜﺒﺖ ﺍﻟﺼﻌﻮﺩ ﻓﺎﻟﻨـﺰﻭﻝ ﺭﺟﺎﺀ ﺑﺎﻃﻞ‪ ،‬ﻓﻼ‬ ‫‪ 39‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻳﻮﺻﻞ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

‫‪ 40‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﺍﻟﺮﻓﻊ ﺍﻟﺬﻱ ﺟﺎﺀ ﰲ ﺫﻛﺮ ﻋﻴﺴﻰ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﻮ ﻟﻴﺲ ﺭﻓﻊ ﺟﺴﻤﺎﱐ ﻭﻟﺬﻟﻚ‬ ‫ﻗ ‪‬ﺪﻡ ﻋﻠﻴﻪ ﻟﻔﻆ ﺍﻟﺘﻮﰲ ﰲ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻟﻴﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﺭﻓﻊ ﺭﻭﺣﺎﱐ ﻛﻤﺎ ﺟﺮﺕ ﻋﻠﻴﻪ ﺳﻨﺔ ﺍﷲ ﺑﻌﺪ ﻣﻮﺕ‬ ‫ﳉﻨﺎﻥ ﻓﺮﺣﲔ‪ .‬ﻭﺍﻵﻳﺔ ﻧﺰﻟﺖ‬ ‫ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﺈ‪‬ﻢ ‪‬ﻳﺮﹶﻓﻌﻮﻥ ﺇﱃ ﺍﷲ ﺑﻌﺪ ﻗﺒﺾ ﺍﻟﺮﻭﺡ ﻭﻳﺪﺧﻠﻮﻥ ﰲ ﻧﻌﻴﻢ ﺍ ِ‬ ‫ﻀﻰ ﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﻓﺈﻥ ﺍﻟﻴﻬﻮﺩ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ ﻭﻣﻠﻌﻮﻧﺎ ﻭﻣﺎ ﻛﺎﻥ‬ ‫ﻟ‪‬ﻴﻘ ‪‬‬ ‫ﺻﻠﺐ‪ ،‬ﻭﺍﳌﺼﻠﻮﺏ ﻻ ‪‬ﻳﺮﹶﻓﻊ ﺇﱃ ﺍﷲ ﲝﻜﻢ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﺑﻞ ‪‬ﻳﻠ ‪‬ﻌﻦ ﻣﻦ‬ ‫ﻣﻦ ﺍﳌﻘﺮﺑﲔ ﺍﳌﺮﻓﻮﻋﲔ‪ .‬ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ‪‬‬ ‫ﳋﻠﻖ‪ ،‬ﻭ ‪‬ﻣﻨﻊ ﻣﻦ‬ ‫ﺼﻠﺐ ﻹﳒﺎﺀ ﺍ ﹶ‬ ‫ﺣﻀﺮﺗﻪ ﻭ‪‬ﻳﺠ ‪‬ﻌﻞ ﻣﻦ ﺍﳌﺮﺩﻭﺩﻳﻦ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺼﺎﺭﻯ ﺇﻧﻪ ﻛﺎﻥ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻓ ‪‬‬ ‫ﺍﻟﺮﻓﻊ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﻭﹸﻟﻌﻦ ﻭ ‪‬ﻋ ﹼﺬﺏ ﻭﹸﺃﺩ ِﺧ ﹶﻞ ﰲ ﺟﻬﻨﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻛﺎﻟﻔﺎﺳﻘﲔ‪ ،‬ﰒ ‪‬ﺭﻓﻊ ﺇﱃ ﺍﻟﻌﺮﺵ‬ ‫ﻁ‪ ،‬ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻊ‬ ‫ﻂ ﻭﺇﻫﺒﺎ ٍ‬ ‫ﻂ ﻭ ‪‬ﻫ ‪‬ﻤ ٍ‬ ‫ﻭﺁﻭﺍﻩ ﺍﷲ ﺇﱃ ﳝﻴﻨﻪ ﺇﱃ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ‪ .‬ﻓﺎﻟﻴﻬﻮﺩ ﺫﻫﺒـﻮﺍ ﺇﱃ ﺗﻔﺮﻳـ ٍ‬ ‫ﺻﻠﺐ ﺑﻞ ‪‬ﺗ ‪‬ﻮﱢﻓ ‪‬ﻲ ﲝﺘﻒ‬ ‫ﺍﻟﺘﻔﺮﻳﻂ ﺇﱃ ﺇﻓﺮﺍﻁ‪ ،‬ﻓﺒ‪‬ﻴﻦ ﺍﷲ ﻣﺎ ﻛﺎﻥ ﺃﺣ ‪‬ﻖ ﻭﺃﻗﻮ ‪‬ﻡ ﰲ ﺃﻣﺮ ﻋﻴﺴﻰ‪ ،‬ﻓﻘﺎﻝ ﺇﻧﻪ ﻣﺎ ‪‬‬ ‫ﳊ ‪‬ﻖ ﺑﺎﳌﻮﺗﻰ‪ ،‬ﰒ ‪‬ﺭﻓﻊ ﻛﺎﳌﻘ ‪‬ﺮﺑﲔ‪ِ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ‪‬ﻳﻠ ‪‬ﻌﻦ ﻭ‪‬ﻳﺪ ‪‬ﺧﻞ ﰲ ﺍﻟﻠﻈﻰ‪.‬‬ ‫ﺃﻧﻔﻪ ﻭﹸﺃ ِ‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﻫﺬﺍ ﻗﻀﺎﺀ ﻣﻦ ﺍﷲ ﺍﻷﻋﻠﻰ‪ ،‬ﺑﲔ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻟﻴﱪﺉ ﻋﺒﺪﻩ ﻣﻦ ‪‬ﺘﺎﻥ‬ ‫ﺍﻟﻠﻌﻦ ﻭﻋﺪﻡ ﺍﻟﺮﻓﻊ ﻭﻳﻘﻀﻲ ﲟﺎ ﻫﻮ ﺃﺣﻖ ﻭﺃﻭﱃ‪ ،‬ﻓﺤ ﹶﻜﻢ ﺑﻴﻨﻬﻢ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ ﺧﲑ‬ ‫ﺍﳊﺎﻛﻤﲔ‪.‬‬ ‫ﻭﻟﻮﻻ ﻫﺬﺍ ﺍﻟﻐﺮﺽ ﻓﻤﺎ ﻛﺎﻥ ﻭﺟﻪ ﻟﺬﻛﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﺑﻞ ﻟﻮ ﹸﻓﺮﺿﺖ ﺍﻟﻘﺼﺔ ﻋﻠﻰ ﺧﻼﻑ ﻫﺬﻩ‬ ‫ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻟﻜﺎﻥ ﻟﻐﻮﺍ ﻛﻠﻬﺎ ﻭﳏﻞ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﻓﻌﻞ ﺣﻀﺮﺓ ﺍﻟﻌﺰﺓ‪ .‬ﺃﱂ ﺗﻜﻦ ﺃﺭﺽ ﺍﷲ ﻭﺍﺳﻌﺔ ﻓﻴﺨﻔﻲ‬

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‫ﺗﺄﺧﺬﻭﺍ ﺑﺎﻟﻘﻮﻝ ﺍﳌﺮﺩﻭﺩ‪ .‬ﻭﺇﻥ ‪‬ﺗﻌﺮﺿﻮﺍ ﻋﻦ ﻧﺼﻴﺤﱴ‪ ،‬ﻭﱂ ﺗﻌﻤﻠﻮﺍ ﻋﻠﻰ ﻭﺻﻴﱵ‪،‬‬ ‫ﻓﺄﺧﺎﻑ ﻋﻠﻴﻜﻢ ﺃﻥ ‪‬ﺗﺤﺴﺒﻮﺍ ﰲ ﺍﻟﺬﻳﻦ ﻳﻐ ِﻤﻄﻮﻥ ﻧﻌﻢ ﺍﷲ ﻭﻳﻘﻄﻌﻮﻥ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﺃﻥ‬ ‫ﺖ ِﺑ ‪‬ﺪ ‪‬ﻋﺎ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻣﺎ ﺟﺌﺖ‬ ‫ﻳﻮﺻﻞ‪ ،‬ﻭﳝ ‪‬ﺪﻭﻥ ﺃﻋﻨﺎﻗﻬﻢ ﺟﺎﺣﺪﻳﻦ‪ .‬ﻭﻣﺎ ﻛﻨ ‪‬‬ ‫ﺖ ﻋﻠﻴﻜﻢ ﺃﻗﻮﺍﻝ‬ ‫ﺴﺮﺍ؟ ﺃ ‪‬ﻋ ‪‬ﻤﻴ ‪‬‬ ‫ﺷﻴﺌﺎ ﺇ ‪‬ﻣ ‪‬ﺮﺍ‪ ،‬ﻓﻜﻴﻒ ﺗﺆﺍﺧﺬﻭﻧﲏ ﻭﺗﺮﻫﻘﻮﻧﲏ ﻋﻦ ﺃﻣﺮﻱ ‪‬ﻋ ‪‬‬ ‫ﺍﻷﻭﻟﲔ؟ ﺑﻞ ﻫﻮ ﻧﺒﺄ ﻋﻈﻴﻢ ﻛﻨﺘﻢ ﻋﻨﻪ ﻣﻌﺮﺿﲔ‪ .‬ﻻ ﺗﻈﻠﻤﻮﺍ ﺃﻧﻔﺴﻜﻢ ﻭﹾﺃﺗﻮﱐ ﺑﺼﻔﺎﺀ‬ ‫ﻧﻴﺔ‪ ،‬ﻳﺪ ‪‬ﺭﺃ ﺍﷲ ﻋﻦ ﻗﻠﻮﺑﻜﻢ ﻛﻞ ﺷﺒﻬﺔ‪ ،‬ﻭﻳﻨـﺰﻝ ﻋﻠﻴﻜﻢ ﺃﻧﻮﺍﺭ ﺳﻜﻴﻨﺔ‪.‬‬ ‫ﻭﺗﻌﻠﻤﻮﻥ ﺃﻥ ﻓﱳ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻏﻠ ‪‬ﻮﻫﻢ ﰲ ﺍﳋﺰﻋﺒﻴﻼﺕ‪ ،‬ﻛﺎﻧﺖ ﺗﻘﺘﻀﻲ ‪‬ﺣﻜ ‪‬ﻤﺎ‬ ‫ﻣﻦ ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻓﺎﷲ ﺍﻟﺬﻱ ﹼﳒﻰ ﺍﳌﺴﻴﺢ ﻣﻦ ﺻﻠﻴﺐ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺭﻓﻌﻪ ﺇﱃ ﺍﳌﻘﺎﻡ‬ ‫ﺠﻴﻪ ﻣﻦ ﺻﻠﻴﺐ ﺍﻟﻨﺼﺎﺭﻯ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﺄﺭﺳﹶﻠﲏ ‪‬ﺣ ﹶﻜ ‪‬ﻤﺎ ‪‬ﻋ ‪‬ﺪ ﹰﻻ‬ ‫ﺍﻷﻋﻠﻰ‪ ،‬ﺃﺭﺍﺩ ﺃﻥ ﻳﻨ ‪‬‬ ‫ﳍﺬﻩ ﺍﳋ ﹼﻄﺔ‪ ،‬ﻭﲰﺎﱐ ﺑﺎﲰﻪ ﻷﻛﺴﺮ ﺍﻟﺼﻠﻴﺐ ﻭﹸﺃِﺗﻢ‪ ‬ﻣﺎ ﺑﻘﻲ ﻣﻨﻪ ﻣﻦ ﻓﺮﺍﺋﺾ‬ ‫ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻓﻜﻞ ﻣﺎ ﺃﻓﻌﻞ ﻛﺎﻥ ﻋﻠﻴﻪ ﻟﻮ ﻛﺎﻥ ﰲ ﻗﻴﺪ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﻗ ‪‬ﺪﺭ ﻋﺎﱂ‬ ‫ﺍﳌﻐﻴﺒﺎﺕ‪ .‬ﻭﺟﺌﺖ ﺑﻌﺪﻩ ﻋﻠﻰ ﻗﺪ ٍﺭ ﺟﺎﺀ ﻫﻮ ِﻣﻦ ﺑﻌﺪ ﻣﻮﺳﻰ‪ ،‬ﻭﺇﻥ ﰲ ﺫﻟﻚ ﻵﻳﺔ‬ ‫ﺖ‬ ‫ﻷﻭﱄ ﺍﻟﻨﻬﻰ‪ .‬ﻭﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﺃﻧﻪ ﺃﺧﻔﻰ ﰲ ﻋﺪﺩ ﺍﲰﻲ ﻋﺪ ‪‬ﺩ ﺯﻣﺎﱐ‪ ،‬ﻭﺇﻥ ﺷﺌ ‪‬‬ ‫ﻓﻔ ﱢﻜﺮ ﰲ‪:‬‬

‫ﻏﻼﻡ ﺃﲪﺪ ﻗﺎﺩﻳﺎﱐ‬

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‫ﻱ ﺣﺎﺟﺔ ﺍﺷﺘﺪﺕ‬ ‫ﺍﳌﺴﻴﺢ ﰲ ﻣﻐﺎﺭﺓ ﻣﻦ ﺍﳌﻐﺎﺭﺍﺕ‪ ،‬ﻛﻤﺎ ﺃﺧﻔﻰ ﺃﻓﻀﻞ ﺍﻟﺮﺳﻞ ﻋﻨﺪ ﺍﻟﺘﻌﺎﻗﺒﺎﺕ؟ ﻓﻔ ﱢﻜ ‪‬ﺮ ﺃ ‪‬‬ ‫ﺐ ﺍﻟﻴﻬﻮﺩ ﺍﳌﺨﺬﻭﻟﲔ‪ ،‬ﻭﻇﻦ ﺃ‪‬ﻢ ‪‬ﻳﺨﺮﺟﻮﻧﻪ ﻣﻦ ﺍﻷﺭﺿﲔ؟ ﺃﻻ‬ ‫ﺸﻲ ﺍﷲ ‪‬ﺭ ‪‬ﻋ ‪‬‬ ‫ﻟﺮﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﻭﺍﺕ؟ ﺃﺧ ِ‬ ‫ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﺣﻜﻴﻢ ﻻ ﻳﻔﻌﻞ ﻓﻌﻼ ﺇﻻ ﺑﻘﺪ ِﺭ ﺿﺮﻭﺭﺓ ﻭﻻ ﻳﺘﻮﺟﻪ ﺇﱃ ﻟﻐﻮ ﺑﻐﲑ ﺣﻜﻤﺔ ﺩﺍﻋﻴﺔ؟ ﻓﺄﻱ‬ ‫ﺼﺮﻳﻦ‪.‬‬ ‫ﷲ ﻟﺮﻓﻊ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ؟ ﺃﻣﺎ ﻭﺟﺪ ﻣﻮﺿﻌﺎ ﰲ ﺍﻷﺭﺽ ﻟﻺﺧﻔﺎﺀ؟ ﻓﻔ ﱢﻜﺮ ﻛﺎﳌﺒ ‪‬‬ ‫ﺣﻜﻤﺔ ﺃﳉﺄ ﺍ َ‬ ‫ﻣﻨﻪ‬ ‫===================‬ ‫ ﺍﳊﺎﺷﻴﺔ‪ :‬ﻟﻮﻻ ﻫﺬﺍ ﺍﻟﻐﺮﺽ ﻟﻜﺎﻥ ﺫﻛﺮ ﺍﻟﺘﻄﻬﲑ ﻟﻐ ‪‬ﻮﺍ ﺑﻌﺪ ﺫﻛﺮ ﺍﻟﺮﻓﻊ‪ ،‬ﻓﺈﻥ ﻋﺪﻡ ﺍﻟﺮﻓﻊ ﺍﳉﺴﻤﺎﱐ ﻟﻴﺲ‬ ‫ﺑﻌﻴﺐ ﻭﺍﺟﺐ ﺍﻟﺪﻓﻊ‪ .‬ﻣﻨﻪ‬

‫‪ 41‬ﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﻷﺻﻞ ﲢﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‪١٣٠٠ :‬ﻫـ‪ ،‬ﻭﻳﻌﲏ ﺫﻟﻚ ﺃﻥ ﳎﻤﻮﻉ ﺍﺳﻢ‬ ‫ﺣﻀﺮﺗﻪ ﻫﻮ ‪ ١٣٠٠‬ﻃﺒﻘﺎ ﳊﺴﺎﺏ ﺍﳉﻤﻞ‪ ،‬ﳑﺎ ﻳﺸﲑ ﺇﱃ ﺯﻣﻦ ﺑﻌﺜﺘﻪ ‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺟﻌﻠﲏ ﳍﺬﻩ ﺍﳌﻠﺔ ﳎ ‪‬ﺪﺩ ﺍﻟﺪﻳﻦ‪،‬‬ ‫ﻓﺬﻟﻚ ﺧﺎ‪‬ﺗ ‪‬ﻢ ﺭ ‪‬‬ ‫ﻭﻻ ﻳﻘ‪‬ﺒﻞ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﺃﻥ ﻳﺼﻤﺖ ﺍﷲ ﺍﻟﻐﻴﻮﺭ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻔﱳ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺣﱴ ﻻ‬ ‫ﻳﺒﻌﺚ ﳎ ‪‬ﺪﺩﺍ ﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﳌﺎﺋﺔ‪ .‬ﺃﺗﻄﻤﺌﻦ ﻗﻠﻮﺑﻜﻢ ﺑﺄﻥ ﻳﺮﻯ ﺍﷲ ﻫﺬﻩ ﺍﻟﺒﻼﻳﺎ‬ ‫ﺗﺘﻨـﺰﻝ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﰒ ﻻ ﻳﺘﻮﺟﻪ ﺇﱃ ﺩﻓﻌﻬﺎ ﻭﻻ ﻹﺯﺍﻟﺔ ﻫﺬﻩ ﺍﻟﻈﻠﻤﺔ‪ ،‬ﻭﻻ‬ ‫ﻳﺒﺪﻭ ﺷﻲﺀ ﻣﻦ ﻧﺼﺮﺓ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﻻ ﺗﺘﻨـﺰﻝ ﺭﲪﺘﻪ ﻋﻨﺪ ﻛﻤﺎﻝ ﻫﺬﺍ ﺍﻟﺒﻼﺀ‪،‬‬ ‫ﺐ ﺫﺭﺍﺭﻱ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻭﻟﻴﺎ َﺀ ﺍﻟﺮﲪﻦ ﻓﺮﺣﲔ ﻣﻄﻤﺌﻨﲔ؟ ﺃﻻ ﺗﻨﻈﺮﻭﻥ ﻛﻴﻒ‬ ‫ﻭﺗﺴ ‪‬‬ ‫ﺲ ﻋﻘﺒﺎﻫﺎ‪ ،‬ﺇﻻ ﺍﻟﱵ ﺣﻔﻈﻬﺎ‬ ‫ﺑﻠﻐﺖ ﻏﺸﺎﻭﺓ ﺍﳉﻬﻞ ﻣﻨﺘﻬﺎﻫﺎ‪ ،‬ﻭﻛﻴﻒ ﻧﺴﻴﺖ ﻛﻞ ﻧﻔ ٍ‬ ‫ﺍﷲ ﻭﲪﺎﻫﺎ؟ ﺃﻻ ﺗﺸﺎﻫﺪﻭﻥ ﻛﻴﻒ ﺯﺍﺩﺕ ﺍﳌﻠﻞ ﺍﻟﻀﺎﻟﺔ ﰲ ﻃﻐﻮﺍﻫﺎ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﻔﺘﻮﺭ‬ ‫ﰲ ﺳﻔﻴﻨﺔ ﺍﳊﻖ ﻭﳎﺮﺍﻫﺎ ﻭﻣﺮﺳﺎﻫﺎ؟ ﺃﻻ ﻳﺼﺮﺥ ﺍﻟﻮﻗﺖ ‪ ‬ﺪﺩ ﺍﻟﺪﻳﻦ؟ ﺃﱂ ﻳﺄ ِﻥ ﻟﻠﺬﻳﻦ‬ ‫ﺼﺮﻭﺍ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ؟ ﺃﺗﻨﺘﻈﺮﻭﻥ ﻭﻗﺖ ﺍﺳﺘﺌﺼﺎﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﺪ‬ ‫ﹸﻇﻠﻤﻮﺍ ﺃﻥ ‪‬ﻳﻨ ‪‬‬ ‫ﻭﺻﻞ ﺇﱃ ﺷﻔﺎ ﺣﻔﺮ ٍﺓ ﺩﻳ ‪‬ﻦ ﺳﻴﺪ ﺍﻷﻧﺎﻡ؟ ﻣﺎ ﻟﻜﻢ ﻻ ﺗﻐﺘﻤ‪‬ﻮﻥ ﻛﺎﳌﻮﺍﺳﲔ؟‬ ‫ﺱ ِﻣﻦ ﹶﻃﻐ ‪‬ﻮﻯ ﻇﻼ ‪‬ﻡ‬ ‫ﺃﺣﺎﻁ ﺍﻟﻨﺎ ‪‬‬ ‫ﺐ ﺑـﻤﺎ ﺟﺌﻨﺎ ﺑﻨﻮ ٍﺭ‬ ‫ﺠ ‪‬‬ ‫ﻓـﻼ ﺗﻌ ‪‬‬

‫ﻑ ﺍﻹﻣﺎ ‪‬ﻡ‬ ‫ﻋﻼﻣﺎﺕ ‪‬ﺎ ‪‬ﻋ ِﺮ ‪‬‬ ‫ﲔ ﺇﺫﺍ ﺍﺷﺘﺪ‪ ‬ﺍ ُﻷﻭﺍ ‪‬ﻡ‬ ‫ﺕﻋ ‪‬‬ ‫ﺑ ‪‬ﺪ ‪‬‬

‫ﺃﻳﺄﰐ ﻣﺴﻴﺤﻜﻢ ﺑﻌﺪ ﺗﻔ ﱡﻄﺮ ﺍﻟﺴﻤﺎﺀ ﻭﺍﺧﺘﻼﻝ ﺍﻟﻨﻈﺎﻡ؟ ﻣﺎ ﻟﻜﻢ ﻻ ﺗﻌﺮﻓﻮﻥ‬ ‫ﺍﻷﻭﻗﺎﺕ ﻭﻻ ﺗﻔ ﹼﻜﺮﻭﻥ ﰲ ﺍﻷﻳﺎﻡ؟ ﺃﻻ ﺗﺮﻭﻥ ﺃﻥ ﺍﻵﻓﺎﺕ ﻧﺰﻟﺖ‪ ،‬ﻭﺍﻵﻳﺎﺕ ﻇﻬﺮﺕ‪،‬‬ ‫ﺖ؟ ﺃﻟﻴﺴﺖ ﻓﻴﻜﻢ ﻧﻔﺲ ﻣﻔ ﹼﻜﺮﺓ‪،‬‬ ‫ﻭﺍﳌﻌﺎﺻﻲ ﻛﺜﺮﺕ‪ ،‬ﻭﺍﻟﻔﱳ ﺗﻮﺍﺗﺮﺕ‪ ،‬ﻭﺍﳌﺼﻴﺒﺔ ﺟﹼﻠ ‪‬‬ ‫ﺃﻭ ﲢ‪‬ﺒﻮﻥ ﺍﻟﺪﻧﻴﺎ ﺍﳋﺎﺳﺮﺓ‪ ،‬ﺃﻭ ﻳِﺌﺴﺘﻢ ﻣﻦ ﺭﲪﺔ ﺍﳊﻀﺮﺓ ﺍﻷﺣﺪﻳﺔ‪ ،‬ﺃﻭ ﺭﺟﻌﺘﻢ ﺇﱃ‬ ‫ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭ ‪‬ﺭﺩﺩﰎ ﰲ ﺍﳊﺎﻓﺮﺓ؟ ﺃﺗﻈﻨﻮﻥ ﺃﻥ ﺍﷲ ﻣﺎ ﺑﻌﺚ ﳎ ‪‬ﺪ ‪‬ﺩﺍ ﻹﺻﻼﺡ ﻫﺬﻩ‬ ‫ﺍ ﹶﳌ ﹾﻔﺴﺪﺓ‪ ،‬ﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﳌﺎﺋﺔ؟ ﺃﻭ ﺑ ‪‬ﺪﻝ ﺳﻨﻨﻪ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻔﱳ ﺍﳌﻬﻠﻜﺔ؟ ﺃﱂ ﻳﻜﻦ‬ ‫ﺣﺎﺟ ﹲﺔ ﺇﱃ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻋﻨﺪ ﻛﺜﺮﺓ ﺍﻟﺸﻴﺎﻃﲔ؟ ﻓﻼ ﲤﻴﻠﻮﺍ ﻛﻞ ﺍﳌﻴﻞ ﻭﺍﻧﻈﺮﻭﺍ ﹶﻛِﻠ ‪‬ﻢ‬ ‫ﺍﷲ ﻣﺘﺪﺑﺮﻳﻦ‪ .‬ﺃﻻ ﺗﺮﻭﻥ ﻧﲑﺍﻥ ﺍﻟﻔﱳ ﻭﺯﻣﺎﻥ ﺍﶈﻦ؟ ﻭﺗﺴﻤﻌﻮﻥ ﰒ ﻻ ﺗﺴﻤﻌﻮﻥ‪،‬‬ ‫ﻭ‪‬ﺗﻨﺎ ‪‬ﺩﻭﻥ ﰒ ﺗﺼ ِﻤﺘﻮﻥ‪ ،‬ﻛﺄﻧﻜﻢ ﻣ‪‬ﺘ ‪‬ﻢ ﺃﻭ ﹸﺃﻏ ِﻤ ‪‬ﻲ ﻋﻠﻴﻜﻢ ﻛﺎﳌﺼﺮﻭﻋﲔ‪ .‬ﻭﺇﺫﺍ ﻧﻄﻘﺘﻢ‬

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‫ﻧﻄﻘﺘﻢ ﻛﺎﻟﻌﺎﺩﻳﻦ‪ ،‬ﻭﺇﺫﺍ ﺑﻄﺸﺘﻢ ﺑﻄﺸﺘﻢ ﺟﺒﺎﺭﻳﻦ‪ ،‬ﻭﺇﺫﺍ ﻧﺎﻇﺮﰎ ﻓﻨﺎﻇﺮﰎ ﺑﺂﺭﺍﺀ ﺃ ﹶﳓﻒ‬ ‫ﻣﻦ ﺍﳌﻐﺎﺯﻝ‪ ،‬ﻭﺃﺿﻌﻒ ﻣﻦ ﺍﳉﻮﺍﺯﻝ‪ ،‬ﻭﺃﺣﺎﻃﺖ ﺑﻜﻢ ﺃﺧﻼﻁ ﺍﻟﺰﻣﺮ ﻣﻦ ﺫﻭﻱ‬ ‫ﺍﻟﻐﻤﺮ‪ ،‬ﻓﺠﻌﻠﺘﻤﻮﻫﻢ ﻛﺄﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻀﺎﻟﲔ‪ .‬ﹸﺃﻋﻄﻴﺘﻢ ﻣﻔﺎﺗﻴﺢ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﻓﺎﺳﺘﺒﺪﻟﺘﻢ‬ ‫ﺍﻟﻐ ‪‬ﻲ ﺑﺎﻟﺮﺷﺪ ﻭﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﻭﲤﺎﻳﻠﺘﻢ ﺇﱃ ﺍﳉﻬﻞ ﻛﺎﶈ‪‬ﺒﲔ‪.‬‬ ‫ﻭﻣﻨﻜﻢ ﻗﻮﻡ ﺃﻏ ‪‬ﺮﻭﺍ ﻋﻠ ‪‬ﻲ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻧﺪ‪‬ﺩﻭﺍ ﺑﺄﻧﻪ ﺗ ‪‬ﺮﻙ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺃﻻ ﻟﻌﻨﺔ ﺍﷲ‬ ‫ﻋﻠﻰ ﺍﻟﻜﺎﺫﺑﲔ ﺍﳌﻔﺘﺮﻳﻦ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺴﺘﻤ ‪‬ﺮﻭﻥ ﻋﻠﻰ ﻏ‪‬ﻴﻬﻢ‪ ،‬ﻭﻻ ﻳﺘﻨﺎ ‪‬ﻫﻮﻥ ﻋﻦ ﺯﻫﻮﻫﻢ‬ ‫ﻭﺑﻐﻴﻬﻢ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻣﻨﺘﻬﲔ‪ .‬ﻭﻣﺎ ﻇﻠﻤﻮﻧﺎ ﻭﻟﻜﻦ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺳﻘﻂ ﺍﳌﻜﺮ‬ ‫ﻋﻠﻰ ﻭﺟﻮﻩ ﺍﳌﺎﻛﺮﻳﻦ‪ .‬ﺃﺷﺎﻋﻮﺍ ﺟﻬﻼ‪‬ﻢ ﰲ ﺍﳉﺮﺍﺋﺪ‪ ،‬ﻭﻛﺎﺩﻭﺍ ﻛﺎﻟﺼﺎﺋﺪ‪ ،‬ﻭﺟﺎﺀﻭﺍ‬ ‫ﺖ‬ ‫ﺑ ‪‬ﺰﻭﺭ ﻣﺒﲔ‪ .‬ﻭﳌﺎ ﺭﺃﻳﺖ ﺃ‪‬ﻢ ﺃﺧﹶﻠﻮﺍ ِﻛﻨﺎﻧﺘﻬﻢ‪ ،‬ﻭﻗﻀﻮﺍ ﻣﻦ ﺍﳌﻔﺘﺮﻳﺎﺕ ﹸﻟﺒﺎﻧﺘﻬﻢ‪ ،‬ﺃﺷﻌ ‪‬‬ ‫ﺴﺎﱄ‪،‬‬ ‫ﻣﺎ ﺃﺷﻌﺖ ﻛﻤﺎ ﻫﻮ ﻓﺮﺽ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻓﺄﻋﺮﺿﻮﺍ ﻋﻦ ِﻧﻀﺎﱄ‪ ،‬ﻭﻓ ‪‬ﺮﻭﺍ ِﻣﻦ ‪‬ﻋ ‪‬‬ ‫ﻭﻭﺍ ‪‬ﺭﻭﺍ ﻭﺟﻮﻫﻬﻢ ﻛﺎﻟﻜﺎﺫﺑﲔ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ! ﺍﺭﻗﻌﻮﺍ‪٤٢‬ﻋﻠﻰ ﹶﻇ ﹾﻠ ِﻌﻜﻢ ﻭﻻ ﺗﻈﻠﻤﻮﺍ‪ ،‬ﻭﺍﻧﺘﻬﻮﺍ ﻭﻻ ﺗﻔﺮﻃﻮﺍ‪ ،‬ﻭﺍﺣﺬﺭﻭﺍ‬ ‫ﻭﻻ ﲡﺘﺮﺋﻮﺍ‪ ،‬ﻭﺍﺫﻛﺮﻭﺍ ﺍﳌﻮﺕ ﻭﻻ ﺗﻐﻔﻠﻮﺍ‪ ،‬ﻭﺍﺫﻛﺮﻭﺍ ﺁﺑﺎﺀﻛﻢ ﺍﻟﻐﺎﺑﺮﻳﻦ‪ .‬ﺃﺗﻈﻨﻮﻥ ﺃﻧﻜﻢ‬ ‫‪‬ﺗﺘﺮﻛﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟ ﹼﺬﺍ‪‬ﺎ‪ ،‬ﻭﻻ ‪‬ﺗﻘﺎﺩﻭﻥ ﺇﱃ ﺍﳊﺎﹼﻗﺔ ﻭ ‪‬ﻣﺠﺎﺯﺍ‪‬ﺎ‪ ،‬ﻭﻻ ‪‬ﺗﺴﺎﻗﻮﻥ ﺇﱃ‬ ‫ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ؟ ﻣﺎ ﻟﻜﻢ ﻻ ﺗﻨﺘﻬﺠﻮﻥ ﻣﻬﺠﺔ ﺍﻻﻫﺘﺪﺍﺀ‪ ،‬ﻭﻻ ﺗﻌﺎﳉﻮﻥ ﺩﺍﺀ‬ ‫ﺍﻻﻋﺘﺪﺍﺀ‪ ،‬ﻭﲤ ‪‬ﺮﻭﻥ ﺑﺎﳊ ‪‬ﻖ ﳏﻘ ‪‬ﺮﻳﻦ؟‬ ‫ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻓﻀﻞ ﺍﷲ ﻣﻌﻲ‪ ،‬ﻭﺃﻥ ﺭﻭﺡ ﺍﷲ ﻳﻨﻄﻖ ﰲ ﻧﻔﺴﻲ‪ ،‬ﻓﻼ ﻳﻌﻠﻢ ﺳ ‪‬ﺮﻱ‪،‬‬ ‫ﺕ‬ ‫ﻭﺩﺧﻴﻠﺔ ﺃﻣﺮﻱ ﺇﻻ ﺭ‪‬ﺑﻲ‪ ،‬ﻫ ‪‬ﻮ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻲ ﻭﺟﻌﻠﲏ ﻣﻦ ﺍﳌﻨ ‪‬ﻮﺭﻳﻦ‪ .‬ﻭﻛﻢ ﻣﻦ ﺁﻳﺎ ٍ‬ ‫ﺖ ﻋﻠﻴﻜﻢ ﰒ ﲤ ‪‬ﺮﻭﻥ ‪‬ﺎ ﻏﺎﻓﻠﲔ‪ .‬ﺃﻻ ﺗﺮﻭﻥ ﺃﻥ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﻣﺎ ﻛﺎﻧﺎ‬ ‫ﹸﻛﺸﻔ ‪‬‬ ‫ﻑ ‪‬ﻣ‪‬ﻨﻴﺘﻜﻢ‪ ،‬ﻓﺮﺃﻳﺘﻢ‬ ‫ﰲ ﻗﺪﺭﰐ ﻭﻻ ﻗﺪﺭﺗﻜﻢ؟ ﺑﻞ ﻛﺎﻥ ﲨ ‪‬ﻌﻬﻤﺎ ﰲ ﺭﻣﻀﺎﻥ ﺧﻼ ‪‬‬ ‫ﺍﻵﻳﺘﲔ ﺍﳌﺬﻛﻮﺭﺗﲔ ﻛﺎﺭﻫﲔ‪ .‬ﻓﻜﺄﻥ ﺍﷲ ﻋ ﹼﺬﺑﻜﻢ ﲟﺎ ﻻ ‪‬ﻮﻯ ﺃﻧﻔﺴﻜﻢ‪ ،‬ﻓﻤﺎ ﻓﻜﺮﰎ‬ ‫ﻛﺎﻟﺮﺍﺷﺪﻳﻦ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﰲ ﻗﺪﺭﺗﻜﻢ ﳊ ‪‬ﻮﹾﻟﺘﻢ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻣﻦ ﻣﻜﺎﻥ ﺧﺴﻮﻓﻬﻤﺎ‬ ‫‪ 42‬ﻳﺒﺪﻭ ﺃﻧﻪ ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﺍﺭﻗﺄﻭﺍ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺽ‬ ‫ﻭﻧﻠﺘﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻟﺘﻐﻴﲑ ﺻﻔﻮﻓﻬﻤﺎ ﻟﻮ ﻛﻨﺘﻢ ﻗﺎﺩﺭﻳﻦ‪ .‬ﻓﺴ ‪‬ﻮﺩ ﺍﷲ ﻭﺟﻮﻫﻜﻢ ﻭ ‪‬ﺭ ‪‬‬ ‫ﺴﺘﻢ ﻧﺎﺩﻣﲔ‪.‬‬ ‫ﹸﻓ ‪‬ﻮ ‪‬ﻫﻜﻢ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻥ ﺗﺮ ‪‬ﺩﻭﺍ ﻓﻌﻞ ﺍﷲ ﻓ ﹶﻜ‪‬ﻨ ‪‬‬ ‫ﺴﻤﻮﻥ ﺃﻧﻜﻢ ﺭﺿﻴﺘﻢ ‪‬ﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻣﺎ ﺟﺎﺩﻟﺘﻤﻮﻩ ﺑﺄﻧﻔﺴﻜﻢ‬ ‫ﺃ‪‬ﺗﻘ ِ‬ ‫ﺴﻤﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ‪.‬‬ ‫ﻛﺎﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻣﺎ ﺃﺧﺬﻛﻢ ﺍﻟﻘﺒﺾ ﻛﺎﻟﻐﻀﺒﺎﻥ؟ ﻓﹶﺄﻗ ِ‬ ‫ﺴﻤﻮﺍ ﺇﻥ‬ ‫ﺴ ‪‬ﻢ؟ ﻓﹶﺄ ﹾﻗ ِ‬ ‫ﺴﻤﻮﻥ ﺃﻧﻜﻢ ﺭﺿﻴﺘﻢ ﲟﻮﺕ "ﺁ‪‬ﻢ" ﺑﻌﺪ ﻣﺎ ﺃﺧﻔﻰ ﺍﳊﻖ ﻭﻣﺎ ﺃﻗ ‪‬‬ ‫ﺃ‪‬ﺗﻘ ِ‬ ‫ﺴﻤﻮﻥ ﺃﻧﻜﻢ ﺭﺿﻴﺘﻢ ﲟﺎ ﺃ‪‬ﻳﺪﱐ ﺭﰊ‪ ،‬ﻭﺃﻛﺮﻣﲏ ﻭﺃﻋ ‪‬ﺰﱐ‪ ،‬ﻭﺯﺍﺩ‬ ‫ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ‪ .‬ﺃ‪‬ﺗﻘ ِ‬ ‫ﺴﻤﻮﻥ ﺃﻧﻜﻢ ﺭﺿﻴﺘﻢ ﲟﺎ ﺃﺧﺰﺍﻛﻢ‬ ‫ﺴﻤﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ‪ .‬ﺃ‪‬ﺗ ﹾﻘ ِ‬ ‫ﻛﻞ ﻳﻮﻡ ﺣﺰﰊ؟ ﻓﹶﺄ ﹾﻗ ِ‬ ‫ﺴﻤﻮﺍ ﺇﻥ ﻛﻨﺘﻢ‬ ‫ﺭﰊ ﲝﺬﺍﺋﻲ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻥ ﺗﻜﺘﺒﻮﺍ ﺷﻴﺌﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺈﻣﻼﺋﻲ؟ ﻓﹶﺄ ﹾﻗ ِ‬ ‫ﺼﺮﰎ ﻋﻦ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻤﺎ ﺍﺳﺘﻄﻌﺘﻢ ﺃﻥ‬ ‫ﺴﻤﻮﻥ ﺃﻧﻜﻢ ﺭﺿﻴﺘﻢ ﲟﺎ ﻗ ‪‬‬ ‫ﺻﺎﺩﻗﲔ‪ .‬ﺃ‪‬ﺗ ﹾﻘ ِ‬ ‫ﺖ ﻣﻦ ﻣﻌﺎﺭﻑ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻭﻣﺎ ﻗﺪﺭﰎ ﺃﻥ ﺗﺒﺎﺭﺯﻭﱐ ﰲ ﻫﺬﺍ‬ ‫ﺗﻜﺘﺒﻮﺍ ﻣﺜﻞ ﻣﺎ ﻛﺘﺒ ‪‬‬ ‫ﺴﻤﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ‪.‬‬ ‫ﺍﳌﻴﺪﺍﻥ؟ ﻓﹶﺄ ﹾﻗ ِ‬ ‫ﻭﻗﺪ ﺷﻬﺪ ﺻﺎﱀ ﻋﻠﻰ ﺻﺪﻗﻲ ﻣﻦ ﻗﺒﻠﻲ ﻭﻗﺒﻞ ﺩﻋﻮﰐ‪ ،‬ﻭﻗﺎﻝ ﺇﻧﻪ ﻫﻮ ﻋﻴﺴﻰ‬ ‫ﺨ ﹾﺬ ﻣﲏ‬ ‫ﺖ ِﻣﻦ ﺭﰊ‪ ،‬ﻓ ‪‬‬ ‫ﲰﻰ ﻗﺮﻳﱵ‪ ،‬ﻭﻗﺎﻝ ﻟﻔﺘﺎﻩ‪ :‬ﻫﺬﺍ ﻣﺎ ﹸﺃ‪‬ﻧِﺒﺌ ‪‬‬ ‫ﲰﺎﱐ ﻭ ‪‬‬ ‫ﺍﳌﺴﻴﺢ ﺍﻵﰐ‪ ،‬ﻭ ‪‬‬ ‫ﻫﺬﻩ ﻭﺻﻴﱵ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻜ ﹼﻔﺮﻭﻧﻪ ﻭﻳﻜ ﹼﺬﺑﻮﻧﻪ‪ ،‬ﻓﻼ ﺗﻘﻌﺪ ﻣﻌﻬﻢ ﻭ‪‬ﺗﺬ ﱠﻛ ‪‬ﺮ‬ ‫ﻧﺼﻴﺤﱵ‪ .‬ﻓﻠﻤﺎ ﻛﱪ ﻓﺘﺎﻩ ﻭﺷﺎﺥ ﺃﺩﺭ ‪‬ﻙ ﻭﻗﱵ‪ ،‬ﻓﺠﺎﺀﱐ ﰲ ﻭﻗﺖ ﹸﻏﺮﺑﱵ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﻋﻨﺪﻱ ﻟﻚ ﺷﻬﺎﺩﺓ ﻓﺎﲰﻊ ﻣﲏ ﻛﻠﻤﱵ‪ ،‬ﻓﺮﻭﻯ ﻣﺎ ﲰﻊ ﻣﻦ ﺷﻴﺨﻪ ﺑﻌﲔ ﺑﺎﻛﻴﺔ‪،‬‬ ‫ﻭﺩﻣﻮﻉ ﻣﺘﺤﺪﺭﺓ‪ ،‬ﺣﱴ ﻫ‪‬ﻴﺞ ﻋﱪﰐ‪ ،‬ﰒ ﺃﺷﺎﻉ ﻛﻤﺎ ﺃﻭﺻﺎﻩ ﺷﻴﺨﻪ ﺍﻟﻮﱄ ﻫﺬﺍ ﺍﳋﱪ‪،‬‬ ‫ﺖ ﺑﺈﳝﺎﺋﻪ ﺭﺳﺎﻟﺔ ﻣﻄﺒﻮﻋﺔ‪،‬‬ ‫ﻼ ﺇﱃ ﻛﻞ ﹸﺃﺫ ٍﻥ ﻫﺬﺍ ﺍﻷﺛ ‪‬ﺮ‪ ،‬ﻭﺃﺷﻌ ‪‬‬ ‫ﻭﺑﹼﻠﻎ ﺣﺎﻟ ﹰﻔﺎ ﻭﻣﻬﱢﻠ ﹰ‬ ‫ﳋ ﹼﻄﺔ‪ ،‬ﻭﻛﺎﺩﻭﺍ ﻛﻞ ﻛﻴﺪ‬ ‫ﲪﻪ ﻋﻠﻤﺎﺀ ﺗﻠﻚ ﺍ ِ‬ ‫ﻭﺃﻭﺩﻋ‪‬ﺘﻬﺎ ﺃﺧﺒﺎﺭﺍ ﻣﺴﻤﻮﻋﺔ‪ ،‬ﻭﺯﺍ ‪‬‬ ‫ﻟﻴﺼﺮﻓﻮﻩ ﻋﻦ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃﻛﺘﻤﻬﺎ ﺃﺑﺪﺍ ﻭﻻ ﺃﺗﻌﺎﻣﻰ ﺑﻌﺪ ﺍﻟﺒﺼﲑﺓ‪،‬‬ ‫ﻓﺄﺷﺎﻋﻬﺎ ﺣﻖ ﺍﻹﺷﺎﻋﺔ‪ ،‬ﻭﺑﹼﻠﻐﻬﺎ ﺇﱃ ﺍﳋﻮﺍﺹ ﻭﺍﻟﻌﺎﻣﺔ‪ ،‬ﰒ ﺗﻮﻓﺎﻩ ﺍﷲ ﻭﺭﻓﻌﻪ ﺇﱃ ‪‬ﻣﻘ ‪‬ﺮ‬ ‫ﺍﳌﺆﻣﻨﲔ‪.‬‬ ‫ﺴﻤﻮﻥ ﺃﻧﻜﻢ ﺭﺿﻴﺘﻢ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻣﺎ ﻛﺮﻫﺘﻢ ﻭﻣﺎ‬ ‫ﻓ‪‬ﺒ‪‬ﻴ‪‬ﻨﻮﺍ‪ ..‬ﺃ‪‬ﺗﻘ ِ‬ ‫ﺴﻤﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ‪ .‬ﺃﻫﺬﻩ ﻛﺎﻧﺖ ‪‬ﺗﻘﺎﺗﻜﻢ‬ ‫ﻏﺎﺿﺒﺘﻢ ﰲ ﻗﻠﻮﺑﻜﻢ ﺑﺎﻟﻌﺪﻭﺍﻥ؟ ﻓﹶﺄ ﹾﻗ ِ‬

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‫ﻼ‬ ‫ﺴ ‪‬ﻤﺎ ﺑﺎﷲ ﻭﻣﻬﹼﻠ ﹰ‬ ‫ﻭﺩﻳﺎﻧﺎﺗﻜﻢ ﺃﻥ ﺷﻴﺨﺎ ﻛﺒﲑﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺭﻭﻯ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ‪‬ﻣﻘ ِ‬ ‫ﻓﻮﹼﻟﻴﺘﻢ ﻣﻌﺮﺿﲔ؟ ﻣﻊ ﺃﻥ ﺃﺷﻬﺎ ‪‬ﺩﺍ ‪‬ﻋ ‪‬ﺪ ﹰﻻ ِﻣﻦ ﻗﻮﻣﻪ ﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺍﻟﺼﺎﳊﲔ‬ ‫ﺍﻟﺼﺎﺩﻗﲔ ﺍﳌﺼﹼﻠﲔ ﺍﻟﺼﺎﺋﻤﲔ ﺍﻟﺰﺍﻫﺪﻳﻦ‪ .‬ﻭﻛﺬﻟﻚ ﻧ‪‬ﺒﻬﻜﻢ ﺍﷲ ﻛﻞ ﻣﺮﺓ‪ ،‬ﻓﻤﺎ ﺗﻨ‪‬ﺒﻬﺘﻢ‬ ‫ﻛﺎﳌﺴﺘﺮﺷﺪﻳﻦ‪.‬‬ ‫ﺴﻤﻮﻥ ﺃﻧﻜﻢ ﺭﺿﻴﺘﻢ ﲟﺎ ﱂ ﻳﺴﻤﻊ ﺍﷲ ﺩﻋﻮﺍﺗﻜﻢ‪ ،‬ﻭﺣﻔﻈﲏ ﻭﻋﺼﻤﲏ‬ ‫ﺃ‪‬ﺗﻘ ِ‬ ‫ﺴﻤﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ‪ .‬ﻓﺈﻥ ﻛﻨﺘﻢ‬ ‫ﻭﻛﺮﻣﲏ ﻭﺃﺭﻏ ‪‬ﻢ ﺃﻧﻔﻜﻢ ﻟﺴﻮﺀ ﻧ‪‬ﻴﺎﺗﻜﻢ؟ ﻓﹶﺄ ﹾﻗ ِ‬ ‫ﺗﻈﻨﻮﻥ ﺃﻧﻜﻢ ﻋﻠﻰ ﺍﳊﻖ ﻭﳓﻦ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻓﻠ ‪‬ﻢ ﻳﻌ ﹼﺬﺑﻜﻢ ﺍﷲ ﲟﺎ ﻻ ﺗﺮﺿﻮﻥ ﺑﻪ ﻣﻦ‬ ‫ﺴﺮ ‪‬ﺟ‪‬ﺒ‪‬ﺘﻜﻢ‬ ‫ﺍﻟﺪﻻﺋﻞ‪ ،‬ﻭﺗﺘﺮﺑﺼﻮﻥ ﻋﻠﻴﻨﺎ ﺍﻟﺬﻟﺔ ﻓﺘﺆﺧﺬﻭﻥ ﻓﻴﻬﺎ ﻣﻨﺨﻮﺳﲔ‪ .‬ﺑﻞ ﺍﷲ ﻳﻜ ِ‬ ‫ﰲ ﻛﻞ ﺁﻥ‪ ،‬ﻭ‪‬ﻳﻌﻠﻲ ﻋﺒﺪﻩ ﺑﱪﻫﺎﻥ‪ ،‬ﻭﳝ ‪‬ﺰﻕ ﺃﺟﻴﺎﺩ ﺍﳌﺴﺘﻜﱪﻳﻦ‪ .‬ﻓﻤﺎ ﻟﻜﻢ ﻻ ‪‬ﺗﺮِﻓﺌﻮﻥ‬ ‫ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﻻ ﺗﺪﺭﻛﻮﻥ ﻭﻗﺖ ﺍﻻﻋﺘﺬﺍﺭ‪ ،‬ﻭﻻ ﺗﺘﻮﺑﻮﻥ ﺧﺎﺋﻔﲔ؟ ﻭﺇﱐ ﺑﺰﻋﻤﻜﻢ‬ ‫ﺿ ﹼﻞ ﺍﻟﻮﺭﻯ‪ ،‬ﻭﺃﻓﺘﺮﻱ ﻋﻠﻰ ﺍﷲ ﻭﺃﺗﺮﻙ ﺳﺒﻞ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﰲ ﻧﻔﺴﻲ‬ ‫ﺃﺧﺎﺩﻉ ﺍﻟﻨﺎﺱ ﻭﹸﺃ ِ‬ ‫ﻣﻌﻬﺎ ﺭﺯﺍﺋﻞ ﺃﺧﺮﻯ‪ ،‬ﻭﺃﻧﺘﻢ ﻗﻮﻡ ﻣﻄﻬﺮﻭﻥ ﻻ ﻋﻴﺐ ﻓﻴﻜﻢ ﻭﻻ ﻃﻐﻮﻯ‪ ،‬ﰒ ﻣﻊ ﺫﻟﻚ‬ ‫ﳜﺰﻳﻜﻢ ﺍﷲ ﻭﻳﻌﺬﺑﻜﻢ ﺑﻌﺬﺍﺏ ﹶﺃ ‪‬ﺩﹶﻓﻰ‪ ،‬ﻓﻼ ﺗﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺃﻥ ﺗﺮ ‪‬ﺩﻭﺍ ﻋﺬﺍﺑﻪ ﻭﻻ‬ ‫ﺚ ﻧﻌﻤﺎﺀ ِﻣ ‪‬ﺪﺭﺍﺭﺍ ﻇﺎﻫﺮ ﹰﺓ ﻭﺑﺎﻃﻨﺔ‪،‬‬ ‫ﺗﺄﺗﻮﻧﲏ ﻣﻌﺎﺭﺿﲔ‪ .‬ﻭﺇﻥ ﺍﷲ ﻗﺪ ﺃﻧﺰﻝ ﻋﻠ ‪‬ﻲ ﻏﻴ ﹶ‬ ‫ﻭﺃﻧﻌﻢ ﻋﻠ ‪‬ﻲ ﰲ ﺍﻷﻭﱃ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻓﺘﺢ ﻋﻠ ‪‬ﻲ ﺃﺑﻮﺍﺑﺎ ﻣﻦ ﺍﻹﳍﺎﻣﺎﺕ‪ ،‬ﻭﺣﺪﺍﺋﻖ ﻣﻦ‬ ‫ﺍﳌﻜﺎﺷﻔﺎﺕ‪ ،‬ﻓﻤﻦ ﳝﻜﺚ ﻋﻨﺪﻱ ﳓﻮ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ﻓﺄﺭﺟﻮ ﺃﻧﻪ ﻳﺮﻯ ﺷﻴﺌﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﻬﻞ‬ ‫ﻟﻜﻢ ﺃﻥ ﺗﻌﺎﺭﺿﻮﺍ ﺃﻭ ‪‬ﺗﻌ ِﺮﺿﻮﻥ ﻋﻨﻬﺎ؟‬ ‫ﻭﺇﻥ ﺍﷲ ﺑﺸﺮﱐ ﻭﻗﺎﻝ‪" :‬ﻳﺎ ﺃﲪ ‪‬ﺪ ﺃﺟﻴﺐ ﻛ ﱠﻞ ﺩﻋﺎﺋﻚ‪ ،‬ﺇﻻ ﰲ ﺷﺮﻛﺎﺋﻚ"‪،٤٣‬‬ ‫ﻼ ﻋﻦ ﺇﺩﺭﺍﺝ ﺗﻔﺎﺻﻴﻠﻬﺎ‬ ‫ﺕ ﺿﺎﻕ ﺍﳌﻘﺎﻡ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﺑﺬﻛﺮ ﺇﲨﺎﳍﺎ‪ ،‬ﻓﻀ ﹰ‬ ‫ﻓﺄﺟﺎﺏ ﺩﻋﻮﺍ ٍ‬ ‫ﻭﻛﻴﻔﻴﺔ ﻛﻤﺎﳍﺎ‪ ،‬ﻓﻬﻞ ﻟﻜﻢ ﺃﻥ ﺗﻌﺎﺭﺿﻮﱐ ﻓﻴﻬﺎ ﺃﻭ ﺗﻨﻘﻠﺒﻮﻥ ﻣﻌﺮﺿﲔ؟‬ ‫ﺸﺮﱐ ﰲ ﺃﺑﻨﺎﺋﻲ ﺑﺸﺎﺭﺓ ﺑﻌﺪ ﺑﺸﺎﺭﺓ ﺣﱴ ﺑﹼﻠﻎ ﻋﺪ ‪‬ﺩﻫﻢ ﺇﱃ ﺛﻼﺛﺔ‪،‬‬ ‫ﻭﺇﻥ ﺍﷲ ﺑ ‪‬‬ ‫ﺖ ﻫﺬﻩ ﺍﻷﻧﺒﺎﺀ ﻗﺒﻞ ﻇﻬﻮﺭﻫﺎ ﰲ ﺍﳋﻮﺍﺹ‬ ‫ﻭﺃﻧﺒﺄﱐ ‪‬ﻢ ﻗﺒﻞ ﻭﺟﻮﺩﻫﻢ ﺑﺎﻹﳍﺎﻡ‪ ،‬ﻓﺄﺷﻌ ‪‬‬ ‫‪ 43‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﳍﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻗﺼﺔ ﻻ ﻳﻘﺘﻀﻲ ﺍﳌﻘﺎﻡ ﺫﻛ ‪‬ﺮﻫﺎ‪ .‬ﻣﻨﻪ‬

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‫ﻭﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﺃﻧﺘﻢ ﺗﺘﻠﻮﻥ ﺗﻠﻚ ﺍﻻﺷﺘﻬﺎﺭﺍﺕ‪ ،‬ﰒ ﲤ ‪‬ﺮﻭﻥ ‪‬ﺎ ﻏﺎﻓﻠﲔ ﻣﻦ ﺍﻟﺘﻌﺼﺒﺎﺕ‪،‬‬ ‫ﻭﺑﺸ‪‬ﺮﱐ ﺭﰊ ﺑﺮﺍﺑ ٍﻊ ﺭﲪ ﹰﺔ‪ ،‬ﻭﻗﺎﻝ ﺇﻧﻪ ﳚﻌﻞ ﺍﻟﺜﻼﺛﺔ ﺃﺭﺑﻌﺔ‪ ،‬ﻓﻬﻞ ﻟﻜﻢ ﺃﻥ ﺗﻘﻮﻣﻮﺍ‬ ‫ﻣﺰﺍﲪﺔ‪ ،‬ﻭﲤﻨﻌﻮﺍ ِﻣﻦ ﺍﻹﺭﺑﺎﻉ ﺍ ﹸﳌ ‪‬ﺮِﺑﻌﲔ؟ ﻓﻜﻴﺪﻭﺍ ﻛﻴﺪﺍ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ‪ .‬ﻭﻗﺪ‬ ‫ﻛﺘﺒﻨﺎ ﺫﻟﻚ ﰲ ﺍﺷﺘﻬﺎﺭ ﻣﻦ ﻗﺒﻞ ﻣﻦ ﺳﻨﲔ‪ ،‬ﻓﺎﻗﺮﺃﻭﻩ ﻣﺘﺄﻣﻠﲔ‪ ،‬ﺇﻥ ﰲ ﺫﻟﻚ ﻵﻳﺎﺕ‬ ‫ﻟﻠﻨﺎﻇﺮﻳﻦ‪ .‬ﰒ ﹸﻛ ‪‬ﺮﺭ ﻋﻠ ‪‬ﻲ ﺻﻮﺭﺓ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﺃﻧﺎ ﻛﻨﺖ ﺑﲔ ﺍﻟﻨﻮﻡ ﻭﺍﻟﻴﻘﻈﺔ‪،‬‬ ‫ﺡ ﺍﻟﺮﺍﺑﻊ ﺑﻌﺎﱂ ﺍﳌﻜﺎﺷﻔﺔ‪ ،‬ﻓﻨﺎﺩﻯ ﺇﺧﻮﺍ‪‬ﻧﻪ ﻭﻗﺎﻝ‪ :‬ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ‬ ‫ﻓﺘﺤﺮ‪ ‬ﻙ ﰲ ﺻﻠﱯ ﺭﻭ ‪‬‬ ‫ﻣﻴﻌﺎﺩ ﻳﻮﻡ ﻣﻦ ﺍﳊﻀﺮﺓ‪ .‬ﻓﺄﻇﻦ ﺃﻧﻪ ﺃﺷﺎﺭ ﺇﱃ ﺍﻟﺴﻨﺔ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﺃﻭ ﺃﻣ ٍﺪ ﺁﺧﺮ ﻣﻦ ﺭﺏ‬ ‫ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻳﻨﺼﺮﱐ ﰲ ﻛﻞ ﻣﻮﻃﻦ‪ ،‬ﻭﳜﺰﻳﻜﻢ ﻣﻦ ﻛﻞ ﳏﺘﻀﻦ‪ ،‬ﻭﻳﺮ ‪‬ﺩ‬ ‫ﻛﻴﺪﻛﻢ ﻋﻠﻴﻜﻢ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻜﺎﺋﺪﻳﻦ‪ .‬ﻭﺇﻥ ﻛﻨﺘﻢ ﺗﺰﺩﺭﻳﲏ ﻋﻴ‪‬ﻨﻜﻢ ﻓﺘﻌﺎﻟﻮﺍ ﳒﻌﻞ ﺍﷲ‬ ‫‪‬ﺣ ﹶﻜ ‪‬ﻤﺎ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ‪ .‬ﺃﺗﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻈﻬﺮ ‪‬ﻣﻴ‪‬ﻨﻨﺎ ﺃﻭ ﻣﻴ‪‬ﻨﻜﻢ؟ ﻓﺘﻌﺎﻟﻮﺍ ‪‬ﻧ ﹸﻘ ‪‬ﻢ ﲢﺖ ﳎﺎﺭﻱ‬ ‫ﺍﻷﻗﺪﺍﺭ ﻣﺒﺎﻫﻠﲔ‪ ،‬ﻭﺇﻥ ﻛﻨﺘﻢ ‪‬ﺗﻌﺮﺿﻮﻥ ﻋﻦ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻓ ﹾﺄﺗﻮﱐ ﻭﺍﻣﻜﺜﻮﺍ ﻋﻨﺪﻱ ﺇﱃ‬ ‫ﺍﻟﺴﻨﺔ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻷﺭﻳﻜﻢ ﺑﻌﺾ ﺁﻳﺎﺕ ﺣﻀﺮﺓ ﺍﻟﻌﺰﺓ ﺇﻥ ﻛﻨﺘﻢ ﻃﺎﻟﺒﲔ‪ .‬ﻭﺇﻥ ﻛﻨﺘﻢ‬ ‫‪‬ﺗﻌﺮﺿﻮﻥ ﻋﻦ ﺭﺅﻳﺔ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﻓﻠﻜﻢ ﺃﻥ ﺗﻌﺎﺭﺿﻮﱐ ﰲ ﻣﻌﺎﺭﻑ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺴﻪ ﺇﻻ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫ﻭﺍﻟﻨﻜﺎﺕ‪ ،‬ﻭﻟﻦ ﺗﻘﺪﺭﻭﺍ ﻋﻠﻴﻬﺎ ﻭﻟﻮ ﻣ‪‬ﺘﻢ ﺣﺎﺳﺮﻳﻦ‪ .‬ﻓﺈﻧﻪ ﻋﻠﻢ ﻻ ﳝ ‪‬‬ ‫ﻣﻦ ﺍﳌﻄ ‪‬ﻬﺮﻳﻦ‪ .‬ﻓﺈﻥ ﱂ ﺗﻔﻌﻠﻮﺍ ﻫﺬﺍ ﻓﻌﺎ ِﺭﺿﻮﱐ ﰲ ﺇﻧﺸﺎﺀ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻟﺴﺎﻥ ﺇﳍﺎﻣﻴﺔ‪ ،‬ﻻ ‪‬ﻳﻜ ‪‬ﻤﻞ ﻓﻴﻬﺎ ﺇﻻ ﻧﱯ ﺃﻭ ﻭﱄ ﻣﻦ ﺍﻟ‪‬ﻨﺨﺐ‪ .‬ﻭﺇﻥ ﱂ ﺗﺒﺎﺭﺯﻭﺍ ﻓﻴﻬﺎ‪،‬‬ ‫ﺐ ﻛﺘﺎﺑﺎ ﻹﺻﻼﺡ ﻣﻔﺎﺳﺪ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻭ ‪‬ﺭ ‪‬ﺩ‬ ‫ﻭﻟﻦ ﺗﺒﺎﺭﺯﻭﺍ‪ ،‬ﻓﺎﻛﺘﺒﻮﺍ ﻛﺘﺎﺑﺎ ﻭﺃﻛﺘ ‪‬‬ ‫ﻕ ﺃﺧﺮﻯ ﻣﻦ ‪‬ﻋ‪‬ﺒﺪ ِﺓ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﺇﻓﺤﺎ ِﻣﻬﻢ ﺑﺎﻟﱪﻫﺎﻥ ﺍﻟﺘﺎﻡ‪ ،‬ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻻ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﻭِﻓﺮ ٍ‬ ‫ﻧﻘﻮﻝ ﺷﻴﺌﺎ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻨﺎ ﻭﻻ ﺃﻧﺘﻢ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻜﻢ‪ ،‬ﺇﻻ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻌﺰﻳﺰ‬ ‫ﺍﻟﻌﻼﻡ‪ .‬ﻭﻟﻦ ﺗﻔﻌﻠﻮﺍ ﺫﻟﻚ ﺃﺑﺪﺍ ﻭﻟﻦ ‪‬ﺗﻌ ﹶﻄﻮﺍ ﻋ ‪‬ﺰ ﹶﺓ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻓﻌ ﹲﻞ ﻣﻦ ﺃﻓﻌﺎﻝ‬ ‫ﺇﻣﺎﻡ ﺍﻟﻮﻗﺖ ﻭ ‪‬ﻣﺰﻳ ِﻞ ﺍﻟﻈﻼﻡ‪ ،‬ﺍﻟﺬﻱ ﹸﺃ‪‬ﻳ ‪‬ﺪ ﺑﺮﻭﺡ ﻣﻦ ﺍﷲ ﻭ ِﺯ‪‬ﻳ ‪‬ﺪ ﺑﺴﻄ ﹰﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﹸﺃﻋﻄ ‪‬ﻲ‬ ‫ﺖ ﻣﻦ ﺍﷲ ﺍﻟﻌﻼﻡ‪ .‬ﻓﺈﻥ ﺃﻋﺮﺿﺘﻢ ﻋﻦ‬ ‫ﺑﻼﻏﺔ ﺍﻟﻜﻼﻡ‪ .‬ﻭﺇﻥ ﺗﻐﻠﺒﻮﺍ ﰲ ﺃﺣﺪ ﻣﻨﻬﺎ ﻓﻠﺴ ‪‬‬ ‫ﻛﻞ ﻣﺎ ﻋﺮﺿﻨﺎ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﻤﺎ ﺑﻘﻲ ﻋﺬﺭ ﻟﺪﻳﻜﻢ‪ ،‬ﻭﺷﻬﺪﰎ ﺃﻧﻜﻢ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ‪.‬‬

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‫ﺃﺗﻜﺬﺑﻮﻧﲏ ﻣﻦ ﻏﲑ ﻋﻠﻢ‪ ،‬ﰒ ﺇﺫﺍ ﺩﻋﻮﻧﺎﻛﻢ ﻓﻔﺮﺭﰎ ﺟﺎﺣﺪﻳﻦ ﻏﲑ ﻣﺒﺎﻟﲔ؟‬ ‫ﻭﺫﻛﺮﻧﺎ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺗﻠ ﱡﺬ ﹰﺫﺍ ﺑﺎﻟﻨﻌﻢ ﺍﻟﺮﲪﺎﻧﻴﺔ‪ ،‬ﻭﺷﻜ ‪‬ﺮﺍ ﻟﻠﺘﻔﻀﻼﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﰒ‬ ‫ﺇﲤﺎ ‪‬ﻣﺎ ﻟﻠﺤﺠﺔ ﻋﻠﻰ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪ ،‬ﻭﺍﺳﺘﺰﺍﺩ ﹰﺓ ﻟﻨﻌﻢ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺇﺫ ﺑﺎﻟﺸﻜﺮ‬ ‫ﺗﺪﻭﻡ ﺍﻟﻨﻌﻢ ﻭﺗﺰﻳﺪ ﺍﻵﻻﺀ ﻭﺗﺜ‪‬ﺒﺖ ﻋﻄﺎﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪.‬‬ ‫ﲪﺎ ﻋﻠﻰ ﺍﻷﺗﻘﻴﺎﺀ‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃﻧﲏ ﻗﺪ ﻋﺮﺿﺖ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺩﻋﻮ ﹰﺓ ﻟﻠﻄﻠﺒﺎﺀ‪ ،‬ﻭﺭ ‪‬‬ ‫ﺍﻟﻀﻌﻔﺎﺀ‪ .‬ﻓﻤﻦ ﻛﺎﻥ ﰲ ﺷﻚ ﻣﻦ ﺃﻣﺮﻱ‪ ،‬ﻭﻛﺎﻥ ‪‬ﻣﻜ ﱢﻔ ‪‬ﺮ ‪‬ﺯ ‪‬ﻣﺮﻱ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺴﻌﻰ ﺇﱄ‬ ‫ﺑﻘﺪﻡ ﺍﻟﺮﺿﺎﺀ‪ ،‬ﻭﳜﺘﺎﺭ ﻃﺮﻳﻘﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻕ ﻟﻼﻫﺘﺪﺍﺀ‪ ،‬ﻻ ﻟﻠ ِﻤﺮﺍﺀ ﻭﻃﻠﺐ ﺍﻟﻌﻼﺀ‪،‬‬ ‫ﻭﻻ ﻳﺮﺿﻰ ﺑﻐﺸﺎﻭﺓ ﺍﳉﻬﻞ ﻭﺍﳋﻄﺎﺀ‪ ،‬ﻭﻳﺄﺗﻴﲏ ﻛﺎﳌﺘﻮﺍﺿﻌﲔ‪ .‬ﻓﺄﺭﺟﻮ ﺃﻥ ﻳﺮﲪﻪ ﺍﷲ‬ ‫ﺕ ﺃﻥ ﺃﺩﻋﻮ ﺍﻟﺬﻳﻦ ﻳﻨﺤﺘﻮﻥ ﺍﻵﻳﺎﺕ ﻣﻦ ﻋﻨﺪ‬ ‫ﻭﳚﻌﻠﻪ ﻣﻦ ﺍﳌﻄﻤﺌﻨﲔ‪ .‬ﺑﻴﺪ ﺃﱐ ﻣﺎ ﹸﺃ ِﻣﺮ ‪‬‬ ‫ﺖ ﻣﻦ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﺇﻥ ﱂ‬ ‫ﳉﻨﺎﻥ‪ ،‬ﰒ ﻳﻘﻮﻟﻮﻥ ﹶﺃ ِﺭﻧﺎ ﻫﺬﻩ ﻟﻮ ﻛﻨ ‪‬‬ ‫ﺃﻧﻔﺴﻬﻢ ﻭﻣﻦ ﺃﻣﺎﱐ ﺍ ﹶ‬ ‫ﺗﺄﺕ ‪‬ﺎ ﻓﻠﺴﻨﺎ ﲟﺆﻣﻨﲔ‪ .‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﳛﺒﻮﻥ ﺁﺭﺍﺀﻫﻢ‪ ،‬ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺄﻣﺮﻭﺍ ﺍﷲ‬ ‫ﻟﻴﺘﺒﻊ ﺃﻫﻮﺍﺀﻫﻢ‪ ،‬ﻓ‪‬ﻴﺘ ‪‬ﺮﻛﻮﻥ ﰲ ﺍﻟﻀﻼﻟﺔ ﺧﺎﻟﺪﻳﻦ‪ .‬ﻭﺇﻥ ﺍﷲ ﻟﻦ ﻳﺮﻓﻊ ﺣﺠﺒﻬﻢ ﻭﻟﻦ‬ ‫ﻳﺰﻛﻴﻬﻢ‪ ،‬ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﺴﺘﻜﱪﻳﻦ‪ .‬ﺇﻻ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﻭﺃﺻﻠﺤﻮﺍ ﻓﺄﻭﻟﺌﻚ ﻣﻦ‬ ‫ﺍﳌﺮﺣﻮﻣﲔ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﳏﻜﻮ ‪‬ﻡ ﺃﺣﺪ ﰲ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﻫﺮ ﻓﻮﻕ ﻋﺒﺎﺩﻩ ﻻ‬ ‫ﺖ ﺇﻻ ﺑﺸ ‪‬ﺮﺍ ﻣﻦ ﺍﳌﺄﻣﻮﺭﻳﻦ‪.‬‬ ‫ﻛﺎﻟﻐﻠﻤﺎﻥ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﺳﺒﺤﺎﻥ ﺭﰊ! ﻫﻞ ﻛﻨ ‪‬‬ ‫ﰒ ﺍﻟﻘﻮﻡ ﺍﺣﺘﺠﻮﺍ ﻋﻠﻲ ﺑﺄﻣﻮﺭ ﻧﺬﻛﺮﻫﺎ ﺑﺮﻋﺎﻳﺔ ﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﻟﻨﺴﺘﺄﺻﻞ ﻛﻞ ﻣﺎ‬ ‫ﺃﻭﺭﺩﻭﺍ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﻋﺘﺬﺍﺭ‪ ،‬ﻭﻟﻨﻜﺸﻒ ﺑﺎﺏ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﻄﺎﻟﺒﲔ‪ .‬ﻓﻤﻨﻬﺎ ﺃ‪‬ﻢ‬ ‫ﻳﻘﻮﻟﻮﻥ ﺇﻥ "ﺁﰎ" ﻣﺎ ﻣﺎﺕ ﰲ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﺑﻞ ﻣﺎﺕ ﺑﻌﺪﻩ ﻭﻣﺎ ﺛﺒﺖ ﺇﳝﺎﻧﻪ ﺑﺎﻷﺷﻬﺎﺩ‪ ،‬ﻭﱂ‬ ‫ﻳﺜﺒﺖ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺍﳋﺎﺋﻔﲔ ﺍﻟﺮﺍﺟﻌﲔ‪.‬‬ ‫ﻓﺎﻋﻠﻢ ﺃﻥ ﻧﺒﺄ ﻣﻮﺗﻪ ﻛﺎﻥ ﻣﺸﺮﻭﻃﺎ ﺑﻌﺪﻡ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ‬ ‫ﺏ‪ .‬ﰒ ﻛﺎﻥ ﻣﻦ ﺍﳌﺸﺮﻭﻁ ﰲ ﺣﻴﺎﺗﻪ ﺃﻥ ﻳﺜ‪‬ﺒﺖ‬ ‫ﺤ ﹾﻜ ٍﻢ ﻗﻄﻌﻲ ﻛﻤﺎ ﻓ ِﻬﻢ ﺑﻌﺾ ﺍﻟﺪﻭﺍ ‪‬‬ ‫ﻛ‪‬‬ ‫ﺖ‬ ‫ﻋﻠﻰ ﺍﳊﻖ ﺑﻌﺪ ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺜﺒﺖ ﻓﻜﺎﻥ ‪‬ﺣ ﹾﻜﻢ ﺍﳌﻮﺕ ﻟﺬﻟﻚ ﺍﳉﻬﻮﻝ‪ ،‬ﻓﺘ ‪‬ﻤ ‪‬‬ ‫ﻛﻠﻤﺔ ﺭﺑﻨﺎ ﺻﺪﻗﺎ ﻭﺣﻘﺎ ﻭﻟﻮ ﺃﻧﻜﺮﻫﺎ ﺑﻌﺾ ﺍﳉﺎﻫﻠﲔ‪.‬‬ ‫ﺖ ﺃﻧﻪ ﻣﺎﺕ ﺑﻌﺪ ﺍﻹﺧﻔﺎﺀ ﻭﻋﺪﻡ ﺍﻹﻇﻬﺎﺭ‪ ،‬ﻭﺇﻏﻀﺎﺏ ﺍﻟﺮﺏ ﺑﺎﻹﺻﺮﺍﺭ‬ ‫ﻭﻗﺪ ﲰﻌ ‪‬‬

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‫ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺎﻥ ﺇﳍﺎﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﺃﻓﻼ ﺗﺮﻭﻥ ﻣﻮﺕ ﻫﺬﺍ ﺍﳉﺎﻫﻞ‬ ‫ﺐ ﻗﺒﻞ ﻣﻮﺗﻪ ﺫﻟﻚ ﻛﱡﻠﻪ‬ ‫ﺍﻟ ﹶﻜ ﹼﻔﺎﺭ‪ ،‬ﻛﻴﻒ ﻓﺎﺟﺄﻩ ﺑﻌﺪ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ؟ ﻭﻗﺪ ﹸﻛِﺘ ‪‬‬ ‫ﺡ ﺃﻧﻪ ﺳﻴﺆﺧﺬ ﻭ‪‬ﻳﻤﺎﺕ ﺑﻌﺪ ﺇﺧﻔﺎﺀ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻐﻠ ‪‬ﻮ‬ ‫ﺻ ‪‬ﺮ ‪‬‬ ‫ﰲ ﺇﳍﺎﻡ ﺍﷲ ﺍﻟﻘ ‪‬ﻬﺎﺭ‪ ،‬ﻭ ‪‬‬ ‫ﻭﺍﻻﺳﺘﻜﺒﺎﺭ‪ ،‬ﰒ ﹸﻃﺒﻊ ﻭﹸﺃﺭﺳ ﹶﻞ ﰲ ﺍﻟﺒﻼﺩ ﻭﺍﻟﺪﻳﺎﺭ‪ .‬ﻭﻣﺎ ﻣﺎﺕ "ﺁﰎ" ﺇﻻ ﺑﲔ ﺳﺒﻌﺔ‬ ‫ﺃﺷﻬﺮ ﻣﻦ ﺍﻻﺷﺘﻬﺎﺭ ﺍﻷﺧﲑ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻻﺷﺘﻬﺎﺭ ﻧﺒﺄ ﻣﻮﺗﻪ ﻭﻛﺎﻟﻨﺬﻳﺮ‪ .‬ﺃﻓﻼ‬ ‫ﻳﺘﺪﺑﺮﻭﻥ ﺇﳍﺎﻣﺎﰐ‪ ،‬ﻭﻻ ﻳﻔﻜﺮﻭﻥ ﰲ ﻛﻠﻤﺎﰐ‪ ،‬ﻭﳝ ‪‬ﺮﻭﻥ ﺿﺎﺣﻜﲔ ﻋﻠﻰ ﺁﻳﺎﰐ‪ ،‬ﺭﺿﻮﺍ‬ ‫‪‬ﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻧﺴﻮﺍ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻜﻴﻒ ﺃﺩﺍﻭﻱ ‪‬ﺧ‪‬ﺘ ‪‬ﻢ ﻗﻠﻮ‪‬ﻢ ﻭﺃﻗﻔﺎﻝ ﺭﺏ ﺍﻟﻌﺎﳌﲔ؟‬ ‫ﺸﻲ ﰲ ﺍﳌﻴﻌﺎﺩ ﻧﺒﹶﺄ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﺭﺟﻊ ﺇﱃ ﺍﳊﻖ ﲞﻮﻑ‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ "ﺁﰎ" ﺧ ِ‬ ‫ﺖ‪،‬‬ ‫ﺖ‪ ،‬ﻭﺃﻭﺗﺎﺩﻫﺎ ﹸﻗِﻠﻌ ‪‬‬ ‫ﳉﻨﺎﻥ‪ ،‬ﻷﻧﻪ ﻇﻦ ﺃﻥ ِﺭ ‪‬ﺣﻠﺘﻪ ﻗﺮﺑﺖ ﻭﺩﻧﺖ‪ ،‬ﻭﺧﻴﺎﻣﻪ ﹸﻃ ِﻮﻳ ‪‬‬ ‫ﺍﹶ‬ ‫ﺸﻲ ﻋﻠﻰ ﻧﻔﺴﻪ ﻛﺎﳌﺄﺧﻮﺫﻳﻦ‪ .‬ﻓﻜﺎﻥ ﺣﻘﻪ ﺃﻥ ‪‬ﻳﻤ ‪‬ﻬﻞ ﺇﱃ ﺯﻣﺎﻥ ﺍﻻﺟﺘﺮﺍﺀ‪،‬‬ ‫ﻓﺨ ِ‬ ‫‪٤٤‬‬ ‫ﻭﺗ‪‬ﺮﻙ ﺇﱃ ﺳﺎﻋﺔ ﺍﳌﺮﺍﺀ ﻭﺍﻹﺑﺎﺀ‪ ،‬ﻓﻤ ‪‬ﻬﻠﻪ ﺍﷲ ﺇﱃ ﻭﻗﺖ ﺭ ‪‬ﺟﻊ ﺇﱃ ﻛﻔﺮﻩ ﻭﻃﻐﻰ‪ ،‬ﰒ‬ ‫ﺃﻣﺎﺗﻪ ﺗﻌﺬﻳﺒﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻷﺧﺮﻯ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻀﺖ ﺳ‪‬ﻨﺘﻪ ﰲ ﺍﻷﻭﻟﲔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺧﻮﻑ "ﺁﰎ" ﻣﻦ ﺍﷲ ﺍﻟﻘﻬﺎﺭ‪ ،‬ﻓﻼ ﳜﻔﻰ ﻋﻠﻴﻚ ﻋﻨﺪ ﺍﻟﺘﻌﻤﻖ ﰲ ﺍﻷﺧﺒﺎﺭ‪.‬‬ ‫ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﺑﻌﺪ ﻣﺎ ﲰﻊ ﻣﲏ ﻧﺒﺄ ﺍﻟﻌﺬﺍﺏ ﻛﻴﻒ ﺃﻟﻘﻰ ﻧﻔﺴﻪ ﰲ ﺃﻧﻮﺍﻉ ﺍﻻﺿﻄﺮﺍﺏ‪،‬‬ ‫ﻭﺍﻧﻘﻄﻊ ﻣﻦ ﺍﻷﺣﺰﺍﺏ ﻭﺍﻷﺗﺮﺍﺏ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻛﻤﺠﻨﻮﻧﲔ ﺷﺪﺍﺋ ‪‬ﺪ ﺍﻻﻏﺘﺮﺍﺏ‪ ،‬ﻭﹶﺃ‪‬ﻧﹶﺄ‪‬ﺗﻪ‬ ‫ﺍﻟﺪﻫﺸ ﹸﺔ ﻋﻦ ﺍﻷﻫﻞ ﻭﺍﻷﺣﺒﺎﺏ‪ ،‬ﺣﱴ ﻃﺎﺭﺕ ﺣﻮﺍ ‪‬ﺳﻪ ﻣﻦ ﺍﳍﻴﺒﺔ‪ ،‬ﻭﺃﺻﺎﺑﺖ ﻋﻘﹶﻠﻪ‬ ‫ﺸﺄ ﻣﻦ ﺑﻠﺪ ﺇﱃ ﺑﻠﺪ ﻛﺎ‪‬ﻨﻮﻥ‪ ،‬ﻭﳚﻮﺏ ﻛﻞ‬ ‫ﺻﺎﺑ ﹲﺔ ﻣﻦ ﻛﻤﺎﻝ ﺍﳋﺸﻴﺔ‪ ،‬ﻭﻃ ِﻔﻖ ﳚ ‪‬‬ ‫‪‬‬ ‫ﻃﺮﻳﻖ ﻛﺎﻟﺬﻱ ﻳﻄ ‪‬ﻮﺣﻪ ﻃﻮﺍﺋﺢ ﺍﳌﻨﻮﻥ‪ .‬ﻭﺭﺁﻩ ﺃﻧﺎﺱ ﻛﺜﲑ ﰲ ﺯﻣﻦ ﺍﻟﺴﻴﺎﺣﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻱ ﺍﻟﻐ ‪‬ﻤﺔ ﻛﺜﲑ ﺍﻟﻜﺮﺑﺔ‪ ،‬ﻛﺎﻟﺬﻱ‬ ‫ﻳﺒﻜﻲ ﺃﻭ ﻟﻪ ﺭ‪‬ﻧﺔ ﺍﻟﻨﻴﺎﺣﺔ‪ ،‬ﻭﺷﻬﺪﻭﺍ ﺃﻧﻪ ﻛﺎﻥ ﺑﺎﺩ ‪‬‬ ‫ﳝﻮﺕ ﻣﻦ ﺍﻟ ‪‬ﻐﹼﻠﺔ‪ ،‬ﺃﻭ ﻛﺎ‪‬ﺮﻣﲔ ﺍﳌﺄﺧﻮﺫﻳﻦ‪.‬‬ ‫ﺸﻲ ﻭﺗﻨـ ‪‬ﺰ ﹶﻝ ﺇﱃ ﺍﳋﻮﻑ ﻣﻦ ﻃﻐﻴﺎﻧﻪ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺯﻭﺍﺟ ‪‬ﺮ‬ ‫ﻓﻼ ﺷﻚ ﺃﻧﻪ ﺧ ِ‬ ‫ﺥ ﺁﺫﺍﻧﻪ‪ ،‬ﻓﺨﺎﻑ ‪‬ﺎ ﹶﻗ ‪‬ﻬ ‪‬ﺮ ﺣﻀﺮﺓ‬ ‫ﺻﻤﺎ ‪‬‬ ‫ﺖ ﰲ ‪‬ﺟﻨﺎﻧﻪ‪ ،‬ﻭﻗ ‪‬ﺮﻋﺖ ﻛﻠﻤﺎﰐ ِ‬ ‫‪‬ﻧ‪‬ﺒِﺌﻨﺎ ﹶﳒﻌ ‪‬‬ ‫‪ 44‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻭﻳ‪‬ﺘﺮ‪‬ﻙ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺠ ﹶﺔ ﺍﻻﻫﺘﺪﺍﺀ‪ ،‬ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻹﺧﻔﺎﺀ‪ .‬ﰒ ﻗﺴﺎ ﻗﻠﺒﻪ ﺑﻌﺪ‬ ‫ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﺍﻧﺘﻬﺞ ﻋﻠﻰ ﻗﺪ ٍﺭ ﻣﻬ ‪‬‬ ‫ﺍﻷﻣﻦ ﻣﻦ ﺍﻟ ﹶﻔﻨﺎﺀ‪ ،‬ﻭﺇﻥ ﺍﷲ ﻻ ﻳﻌﺬﺏ ﺧﺎﺋﻔﲔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﻐ‪‬ﻴﺮﻭﺍ ﺳﲑ‬ ‫ﺍﳋﺎﺋﻔﲔ‪ .‬ﻭﺇﻧﻪ ﺃﻗ ‪‬ﺮ ﲞﻮﻓﻪ ﻋﻨﺪ ﺃﺣﺒﺎﺑﻪ‪ ،‬ﻭﺃﺧﱪﻫﻢ ﻋﻤﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﰲ ﺃﻳﺎﻡ ﺍﺿﻄﺮﺍﺑﻪ‪،‬‬ ‫ﻭﻛﻞ ﺃﻣﺮ ﺃﺧﻔﺎﻩ ﻣﻦ ﲨﻌﻪ‪ ،‬ﺃﺑﺪﺍﻩ ﺳﻴﻞ ﺩﻣﻌﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺳﺘﺮ ﻣﻦ ﺍ ﹶﳌﲔ‪ ،‬ﺃﺑ ‪‬ﺪ‪‬ﺗﻪ ﺩﻣﻮﻉ‬ ‫ﺍﻟﻌﲔ‪ .‬ﻭ ‪‬ﻣﻦ ﺩﹶﻟﻒ ﺇﻟﻴﻪ ﻛﺎﳌﻔ‪‬ﺘﺸﲔ‪ ،‬ﻭ ‪‬ﺟﺪﻩ ﻛﺎ‪‬ﺎﻧﲔ‪ ،‬ﻭﺧﺎﺑﻄﺎ ﻛﺎﳌﺼﺎﺑﲔ‪ ،‬ﻭﺭﺃﻯ‬ ‫ﺃﻧﻪ ﳝﻀﻲ ﺍﻷﻳﺎﻡ ﻛﻴﻮﻡ ﺣﺎ ِﻣﻲ ﺍﻟ ‪‬ﻮﺩﻳﻘﺔ‪ ،‬ﻭﻳﺼﻴﺢ ﻛﻀﺎ ﹼﻝ ﻣﻦ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭ‪‬ﻳﺰﺟﻲ‬ ‫ﺍﻷﻭﻗﺎﺕ ‪‬ﻤﻮﻡ ﻭﺃﻓﻜﺎﺭ‪ ،‬ﻛﺄﻥ ﺍﻟﺘﻠﻒ ﺍﺳﺘﺸ ﹼﻔﻪ ﺑﺂﺛﺎﺭ‪ .‬ﻭ ‪‬ﻣﻦ ﺍﻧﺘﻬﻰ ﻣﻦ ﺃﺣﺒﺎﺑﻪ ﺇﱃ‬ ‫ﺱ‪ ،‬ﺑﺎﺩﻱ ﺍﻹﳚﺎﺱ‪ ،‬ﻭﻣﺎ‬ ‫ِﻓﻨﺎﺋﻪ‪ ،‬ﻭﺗﺼ ‪‬ﺪﻯ ﻻﺳﺘﻨﺸﺎﺀ ﺃﻧﺒﺎﺋﻪ‪ ،‬ﻭ ‪‬ﺟﺪﻩ ﻛﻤﺨﺘ ﹼﻞ ﺍﳊﻮﺍ ‪‬‬ ‫ﺭﺁﻩ ﰲ ﻓﺮﺡ‪ ،‬ﺑﻞ ﰲ ﻏ ‪‬ﻢ ﻭﺗﺮﺡ‪ .‬ﰒ ﺇﺫﺍ ﺍﻧﺴﻠﺨﺖ ﺃﺷﻬﺮ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﻇﻦ ﺃﻧﻪ ﳒﺎ‪،‬‬ ‫ﺤﺖ‬ ‫ﺃﺧﻔﻰ ِﺳ ‪‬ﺮ ﺧﻮﻓﻪ ﻭﻣﺎ ﺃﺑﺪﻯ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﳜﻔﻲ ﻗﺮﺍﺋﻦ ﺇﳚﺎﺳﻪ‪ ،‬ﻓﻨ ‪‬‬ ‫ﺕ ﺃﻳﺎﻡ ﺍﳌﻴﻌﺎﺩ ﺑﺎﳋﻮﻑ ﻭﺍﻻﺭﺗﻌﺎﺩ‪،‬‬ ‫ﺕ ﺑﺘﻌﻠﻴﻢ ﺧ‪‬ﻨﺎﺳﻪ‪ ،‬ﻭﻗﺎﻝ ﻻ ﺷﻚ ﺃﱐ ﺃﻧﻔﺪ ‪‬‬ ‫ﺗﺄﻭﻳﻼ ٍ‬ ‫ﻭﻟﻜﲏ ﻣﺎ ﺧﻔﺖ ﻧﺒﹶﺄ ﺍﻹﳍﺎﻡ‪ ،‬ﺑﻞ ﺧﻔﺖ ﺃﻋﺪﺍﺀ ﺻﺎﻟﻮﺍ ﻋﻠ ‪‬ﻲ ﻛﺎﻟﻀﺮﻏﺎﻡ‪ ،‬ﻓﺈ‪‬ﻢ ﺃﻏ ‪‬ﺮﻭﺍ‬ ‫ﺕ‬ ‫ﻋﻠ ‪‬ﻲ ﰲ ﻣﻘﺎﻣﻲ ﺍﻷﻭﻝ ﺣ‪‬ﻴ ﹰﺔ ‪‬ﻣﻌﱠﻠﻤ ﹰﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳊﻴﻞ ﻭﺭﺃﻳﺘﻬﺎ ﻛﺎﻟﺼﺎﺋﻠﲔ‪ .‬ﻓﻔﺮﺭ ‪‬‬ ‫ﺼﻢ ِﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺑﺎﻧﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ‬ ‫ﻋﻠﻰ ﺧﻮﻑ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺒﻠﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﹶﻟ ‪‬ﻌﱢﻠﻲ ﹸﺃﻋ ‪‬‬ ‫ﳋ‪‬ﺘﻦ‬ ‫ﺖ ﻓﻴﻪ ﻛﺎﳌﺆ ‪‬ﻣﻨﲔ‪ ،‬ﺑﻞ ﺻﺎﻝ ﻋﻠ ‪‬ﻲ ﺑﻌﺾ ﺭﺟﺎﻝ ﻣﺴﹼﻠﺤﲔ‪ .‬ﰒ ﻓﺮﺭﺕ ﺇﱃ ﺍ ﹶ‬ ‫‪‬ﺗ ِﺮﻛ ‪‬‬ ‫ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺼﺎﻝ ﺍﻟﻌﺪﺍ ﻛﻤﺎ ﺻﺎﻟﻮﺍ ﻗﺒﻞ ﺇﺗﻴﺎﱐ‪ .‬ﻭﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻼﺋﻜﺔ ﺳ ﹼﻔﺎﻛﲔ‪ ،‬ﻓﺮﺃﻳﺘﻬﻢ‬ ‫ﰲ ﻛﻞ ﻣﻘﺎﻡ ﺗﺒ ‪‬ﻮﺃ‪‬ﺗﻪ‪ ،‬ﻭﰲ ﻛﻞ ﺑﻠﺪ ﻭ ﹼﻃﺄﺗﻪ‪ ،‬ﻭﺭﺃﻳﺘﻬﻢ ﳐ ‪‬ﻮﻓﲔ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺘﺒ ‪‬ﻮﺀﻭﻥ‬ ‫ﺍﻟﺮﻣﺎﺡ ﳓﻮﻱ ﻛﺎﻟﻘﺎﺗﻠﲔ‪ .‬ﻓﻸﺟﻞ ﺫﻟﻚ ﻓﺮﺭﺕ ﻣﻦ ﺑﻠﺪﺓ ﺇﱃ ﺑﻠﺪﺓ ﳌﺎ ﺧ ‪‬ﻮﻓﻮﱐ ﺑﻘﻨﺎﺓ‬ ‫ﺸﺄ‬ ‫ﺴ ‪‬ﻤﻮﱐ ﻓﺎﺟﺌﲔ‪ .‬ﻭﳌﺎ ﺟ ‪‬‬ ‫ﲔ‪ ،‬ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ‪‬ﻳ ‪‬‬ ‫ﺸ ‪‬ﺮﻓ‪‬ﻴﺔ ﻭﻓﺤﻴ ِﺢ ِﺗ‪‬ﻨ ٍ‬ ‫ﺻ ‪‬ﻌﺪﺓ‪ ،‬ﻭﺭﻣ ٍﺢ ﻭ ‪‬ﻣ ‪‬‬ ‫ﻭ‪‬‬ ‫ﺴﻬﻮﻕ‪ ،‬ﺭﺃﻳﺖ ﺃﻥ ﹸﺃﻟﻘﻲ ﺑﺂﺧﺮ ﺍﳌﻘﺎﻡ‬ ‫‪‬ﺟﻨﺎﱐ ﻛﺎﳌﺨﻨﻮﻕ‪ ،‬ﻭﻫﺎﺟﺖ ﺍﳍﻤﻮﻡ ﻛﺎﻟ ‪‬‬ ‫ﺴﻴﺎﺭ ﻛﺎﻟﻘﺎﻃﻨﲔ‪.‬‬ ‫ِﺟﺮﺍﱐ‪ ،‬ﻭﺃﲣﺬ ﺃﻫ ﹶﻞ ‪‬ﺧ‪‬ﺘﲏ ﺟﲑﺍﱐ‪ ،‬ﻭﹸﺃﻟﻘﻲ ﻋﺼﺎ ﺍﻟ‪‬ﺘ ‪‬‬ ‫ﻫﺬﻩ ﻇﻨﻮﻥ ﺃﻇﻬﺮﻫﺎ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﻣﺎ ﺗﻔ ‪‬ﻮ ‪‬ﻩ ﺑﻠﻔﻈﺔ ِﻣﻦ ﻣﺜﻠﻬﺎ ﰲ ﺍﳌﻴﻌﺎﺩ‬ ‫ﻋﻨﺪ ﺍﻷﺷﻬﺎﺩ‪ ،‬ﻭﻣﺎ ﺃﺷﺎﻉ ﻇﻨﻮﻧﻪ ﰲ ﺍﳉﺮﺍﺋﺪ‪ ،‬ﻭﻣﺎ ﺃﻃﻠ ‪‬ﻊ ﻋﻠﻴﻪ ﺃﺣﺪﺍ ﻣﻦ ﺍﻟﻌﻮﺍﻡ‬ ‫ﻭﺍﻟﻌﻤﺎﺋﺪ‪ ،‬ﺑﻞ ﻣﺎ ﺭﺍﹶﻓ ‪‬ﻊ ﺇﱃ ﺍﳊ ﹼﻜﺎﻡ‪ ،‬ﻭﻣﺎ ﺃﺧﱪ ﺣﺎﻛﻤﺎ ﻋﻦ ﻫﺬﻩ ﺍﻵﻻﻡ‪ ،‬ﻭﺃﻣﻀﻰ‬

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‫ﺍﻟﻮﻗﺖ ﻛﺎﻟﺼﺎﺋﻤﲔ‪ .‬ﰒ ﺃﻗ ‪‬ﺮ ﻣﻌﻬﺎ ﺑﺮﺅﻳﺔ ﻣﻼﺋﻜﺔ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﺍﳋﻮﻑ ﻭﺍﻻﺿﻄﺮﺍﺏ‪،‬‬ ‫ﻭﺃﻗ ‪‬ﺮ ﺃﻧﻪ ﺃﻧﻔﺪ ﺍﻷﻳﺎﻡ ﺧﺎﻓﹰﺎ‪ ،‬ﻭﺧﺸِﻲ ﻣﻮ‪‬ﺗﺎ ‪‬ﺯﻋﺎﹰﻓﺎ‪ ،‬ﻭﻇﻦ ﺃﻧﻪ ﻣﻦ ﺍﻟﺪﺍﺭﺳﲔ‪ .‬ﻓﺎﻧﻈﺮﻭﺍ‬ ‫ﺇﱃ ﺣ‪‬ﻴ ٍﺔ ﻳﺬﻛﺮﻫﺎ‪ ..‬ﺃﺗﻘ‪‬ﺒﻠﻬﺎ ﻓﺮﺍﺳ ﹲﺔ ﺃﻭ ﺗﻨﻜﺮﻫﺎ؟ ﻓﺎﻓﻬﻤﻮﺍ ﺍﻟﺴ ‪‬ﺮ ﺇﻥ ﻛﻨﺘﻢ ﻣﺘﺪﺑﺮﻳﻦ‪.‬‬ ‫ﰒ ﺗﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻫﺮﺏ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ‪ ،‬ﻭﻣﻦ ﺟﲑﺍﻥ ﺇﱃ ﺟﲑﺍﻥ‪ ،‬ﻭﻟﻔﻈ‪‬ﺘﻪ‬ ‫ﺑﻠﺪﺓ ﺇﱃ ﺑﻠﺪﺍﻥ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺫﻟﻚ ﻣﺎ ﺃﻇﻬﺮ ﰲ ﺍﳌﻴﻌﺎﺩ ﻋﺬﺭﺍ ﹶﳓﺖ ﺑﻌﺪﻩ ﻛﺸﻴﻄﺎﻥ‪،‬‬ ‫ﻭﻣﺎ ﺑﻜﻰ ﻋﻨﺪ ﺣ ﹼﻜﺎﻡ ﻭﻻ ﺃﻋﻮﺍﻥ‪ ،‬ﻭﻻ ﺭﺟﺎﻝ ﻭﻻ ﻧﺴﻮﺍﻥ ﻭﻻ ﺑﻨﲔ‪ .‬ﺃﻳﻘﺒﻞ ﻋﻘﻞ ﰲ‬ ‫ﻣﺜﻞ ﻫﺬﻩ ﺍﳋﺼﻮﻣﺎﺕ ﻭﺯﻭﺑﻌﺔ ﺍﻟﺘﻌﺼﺒﺎﺕ ﻭﺍﻟﻨﻘﻤﺎﺕ‪ ،‬ﺃﻥ ﻳﺼﱪ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻋﺪﻭ‪ ‬ﺩﻳﻨﻨﺎ ﻭﺣﺎﺳ ‪‬ﺪ ِﻋﺮﺿﻨﺎ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺍﺕ‪ ،‬ﻭﻻ ﻳﺄﺧﺬﻧﺎ ﻭﻻ ﻳﺮﻓﻊ ﺇﱃ‬ ‫ﺸﻲ ﺟﺮﳝﺘﻨﺎ‪ ،‬ﻭ‪‬ﻳﺜِﺒﺖ ﺻﺮﳝﺘﻨﺎ‪ ،‬ﻭﺃﺫﺍﻗﻨﺎ ﺟﺰﺍﺀ ﺍﻟﺴﻴﺌﺎﺕ‪.‬‬ ‫ﺍﻟ ﹸﻘﻀﺎﺓ؟ ﺑﻞ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ‪‬ﻳﻔ ِ‬ ‫ﺃﻣﺎ ﺭﺃﻳﺖ ﺃﻥ "ﺁﰎ" ﻭﻗﻮﻣﻪ ﻛﻴﻒ ﻓﺮﺣﻮﺍ ﺑﻌﺪ ﺍﳌﻴﻌﺎﺩ ﺑﺎﻃﻼ‪ ،‬ﻭﺭﻗﺺ ﻛﻞ ﺃﺣﺪ‬ ‫ﺧﺎﺗﻼ‪ ،‬ﻭﺭﻣﻰ ﻣﻦ ﻗﻮﺱ ﺍﳋﺒﺚ ﻋﺎﺗﻼ‪ ،‬ﻓﻜﻴﻒ ﺃﻋﺮﺿﻮﺍ ﻋﻦ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﻔﺘﺢ‬ ‫ﺍﳌﺒﲔ؟ ﺃﻫﺬﺍ ﺃﻣﺮ ﻳﻘﺒﻠﻪ ﻋﻘﻞ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﺃﻭ ﻳﻄﻤﺌﻦ ﺑﻪ ﻗﻠﺐ ﺍﻟﻌﺎﻗﻠﲔ ﻭﺍﻟﻌﺎﻗﻼﺕ؟ ﺃﻫﺬﺍ‬ ‫ﻫﻮ ﺍﳌﺮﺟ ‪‬ﻮ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺪ ‪‬ﺟﺎﻟﲔ ﺃﻋﺪﺍﺀ ﺍﻟﺪﻳﻦ ﻭﺃﻋﺪﺍ ِﺀ ﺧ ِﲑ ﺍﻟﻜﺎﺋﻨﺎﺕ؟ ﻓﻔ ﱢﻜﺮﻭﺍ ﺇﻥ‬ ‫ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ‪.‬‬ ‫ﺃﻻ ﺗﺮﻭﻥ ﺃﻥ ﺭﺳﺎﺋﻠﻬﻢ ﻭﺟﺮﺍﺋﺪﻫﻢ ﳑﻠ ‪‬ﻮﺓ ﻣﻦ ﺇﻫﺎﻧﺔ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺧﲑ ﺍﻷﻧﺎﻡ‪،‬‬ ‫ﻀﻮﺍ ﺃﺑﺼﺎﺭﻫﻢ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻘﺎﻡ؟ ﻭﻭﺍﷲ ﺇ‪‬ﻢ ﻋﺪﻭ ﱄ ﻭﻋﺪﻭ ﻟﺴﻴﺪﻱ‬ ‫ﻓﻜﻴﻒ ﻏ ‪‬‬ ‫ﺴ ‪‬ﺮﻧﺎ ﺑﻴﻀ ﹰﺔ ﻣﻦ‬ ‫ﺹ ﻋﻠ ‪‬ﻲ ﻟﻮ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﻧﻮﻉ ﻣﻦ ﺍﻷﺫﻯ ﻭﻟﻮ ﻛ ‪‬‬ ‫ﺍﳌﺼﻄﻔﻰ‪ ،‬ﻭ ِﺣﺮﺍ ‪‬‬ ‫ﺑﻴﻀﻬﻢ‪ ،‬ﳊﹼﺜﻮﺍ ﺍﳊﻜﺎﻡ ﻋﻠﻴﻨﺎ ﺑﺘﺤﺮﻳﻀﻬﻢ‪ ،‬ﻓﻜﻴﻒ ﺻﱪﻭﺍ ﻋﻠﻰ ﻣﺎ ﺭﺃﻭﺍ ﻣﻨﺎ‬ ‫ﺕ ﻟﻺﻫﻼﻙ‪ ،‬ﻭﺣﺮﻛﺎﺕ ﻛﺎﻟﺴ ﹼﻔﺎﻙ؟ ﹶﺃ ‪‬ﺩ ‪‬ﺭ ُﺀﻭﺍ ﺑﺎﳊﺴﻨﺔ‪ ،‬ﻭﻣﺎ ﺃﺭﺍﺩﻭﺍ ﺟﺰﺍﺀ‬ ‫ﺳﻄﻮﺍ ٍ‬ ‫ﺍﻟﺴﻴﺌﺔ ﺑﺎﻟﺴﻴﺌﺔ؟ ﺭﺃﻭﺍ ﺻﻮﻟ ﹰﺔ ﺃﻭﱃ ﻣﻨﺎ ﻓﻌﻔﻮﺍ ﻭﺻﱪﻭﺍ‪ ،‬ﰒ ﺭﺃﻭﺍ ﺻﻮﻟﺔ ﺛﺎﻧﻴﺔ ﻓﻌﻔﻮﺍ‬ ‫ﻭﺻﱪﻭﺍ‪ ،‬ﰒ ﺭﺃﻭﺍ ﺛﺎﻟﺜﺔ ﻓﻌﻔﻮﺍ ﻭﺻﱪﻭﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﻋﻤﻠﻮﺍ ﺇﱃ ﺳﻄﻮﺍﺕ ﺛﻼﺙ!‬ ‫ﺴﻤﻮﺍ ﺃﻫﺬﻩ ﺃﺧﻼﻕ ﺗﻠﻚ ﺍﻟﺸﻴﺎﻃﲔ؟‬ ‫ﻓﹶﺄ ﹾﻗ ِ‬ ‫ﺠﺎﺭ‪ ،‬ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﺍ‬ ‫ﺃ‪‬ﺗﻔﱵ ﻓﺮﺍﺳﺘﻜﻢ ﺃﻥ ﻫﺆﻻﺀ ﺍﻷﺷﺮﺍﺭ ﺍﻟﻜ ﹼﻔﺎﺭ‪ ،‬ﻭﺍﻷﻋﺪﺍﺀ ﺍﻟﻔ ‪‬‬ ‫ﻛﻞ ﻗﻮﻡ ﰲ ﻋﺪﺍﻭﺓ ﺍﳌﻠﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﻭﺟﺪﻭﻧﺎ ﳎﺮﻣﲔ ﺳﻔﺎﻛﲔ‪،‬‬

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‫ﰒ ﺁﹶﻟﻮﻧﺎ ‪‬ﺧﺒﺎ ﹰﻻ ﻋﺎﻓﲔ؟ ﺑﻞ ﻫﻮ ﻣﻜ ‪‬ﺮ ﻭﺣﻴﻠﺔ ﻹﺧﻔﺎﺀ ﺍﳋﻮﻑ ﺍﻟﺬﻱ ﻇﻬﺮ ﻣﻦ "ﺁﰎ"‬ ‫ﺑﺄﻧﻮﺍﻉ ﺍﻻﺭﺗﻌﺎﺩ‪ ،‬ﰲ ﺃﻳﺎﻡ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﻟﺬﻟﻚ ﻣﺎ ﺗﺄﱠﻟﻰ ﻭﻣﺎ ﺭﻓﻊ ﺍﻷﻣﺮ ﺇﱃ ﺣﻜﺎﻡ ﻫﺬﻩ‬ ‫ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻭﹼﻟﻰ ﻭﻣﻜﺮ ﻭﻗﺎﻝ ﳓﻦ ﻗﻮﻡ ﳒﺘﻨﺐ ﺍﻷﻻﻳﺎ‪ ،‬ﻭﻗﺪ ﺣﹶﻠﻒ ﻣﻦ ﻗﺒﻞ ﰲ‬ ‫ﺍﻟﻘﻀﺎﻳﺎ‪ .‬ﻭﺍﳊﻠﻒ ﻭﺍﺟﺐ ﻋﻨﺪﻫﻢ ﻟﺮﻓﻊ ﺍﳋﺼﻮﻣﺔ‪ ،‬ﻭ ‪‬ﻣﻦ ﺃﰉ ﻓﻬﻮ ﻋﻨﺪﻫﻢ ﻣﻦ‬ ‫ﺠﺮﺓ‪ ،‬ﻭﻗﺪ ﺣﹶﻠﻒ ﻳﺴﻮ ‪‬ﻋﻬﻢ ﻭﺍﻵﺧﺮﻭﻥ ﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ ﻭﺃﺋﻤﺔ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ .‬ﻭﻗﺎﻝ‬ ‫ﺍﻟ ﹶﻔ ‪‬‬ ‫ﻒ ﻛﻞﹼ‬ ‫"ﻛﻼﺭﻙ" ﺃﻥ ﺍﻟ ﹶﻘﺴﻢ ﻋﻨﺪﻧﺎ ﻛﺎﳋ‪‬ﻨﺰﻳﺮ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ! ﻭﻗﺪ ﺃﻛﻞ ﺧ ‪‬ﻨﺰﻳ ‪‬ﺮ ﺍﳊﻠ ِ‬ ‫ﺃﺣﺪ ﻣﻦ ﺍﻟﻘﺴﻴﺴﲔ‪ ،‬ﻭﺑﻮﻟﺺ ﺍﻟﺬﻱ ﻛﺎﻥ ﺭﺋﻴﺲ ﺍﳌﻔﺘﺮﻳﻦ‪ .‬ﻓﺎﻧﻈﺮﻭﺍ ﺇﱃ "ﺁﰎ"‬ ‫ﻭﻛﺬِﺑﻪ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﻭﻋﻤِﻠﻪ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻛﻴﻒ ﺃﻋﺮﺽ ﻋﻦ ﺍﻹﻗﺴﺎﻡ‪ ،‬ﺧﻮﻓﺎ ﻣﻦ ﻗﻬﺮ ﺍﷲ‬ ‫ﺖ ‪‬ﺧ ﹾﺬ ﻣﲏ ﻗﺒﻞ ﺣﻠﻔﻚ ﻟﻮ‬ ‫ﺍﻟﻌﻼﻡ؟ ﻭﻛﻨﺖ ﺃﻋﻄﻴﻪ ﻣﺎﻻ ﻛﺜﲑﺍ ﻋﻠﻰ ﺇﻳﻼﺋﻪ‪ ،‬ﻭﻗﻠ ‪‬‬ ‫ﺕ ﻭﻋﺪ ﺍﻟﺼﻠﺔ ﻣﻦ ﺃﻟﻒ ﺇﱃ ﺁﻻﻑ‪ ،‬ﻭﻟﻮ ﺍﺳﺘﺰﺍﺩ‬ ‫ﻚ ﰲ ﻗﻀﺎﺋﻪ‪ .‬ﺑﻞ ﺯﺩ ‪‬‬ ‫ﻛﻨﺖ ﺗﺸ ‪‬‬ ‫ﻟﺰﺩﻧﺎﻩ ﻣﻦ ﻏﲑ ﺇﺧﻼﻑ‪ .‬ﻓﻜﺎﻥ ﻓﺮﺿﻪ ﺃﻥ ﳚﻴﺌﲏ ﺟﺎ ‪‬ﺭﺍ ﺫﻳ ﹶﻞ ﺍﻟﻄﺮﺏ‪ ،‬ﻭﳛﻠﻒ‬ ‫ﻭ‪‬ﻳﺸﻴﻊ ﺻﺪﻗﻪ ﰲ ﺍﻟﻌﺠﻢ ﻭﺍﻟﻌﺮﺏ‪ ،‬ﻭﻟﻜﻨﻪ ﻓ ‪‬ﺮ ﻛﺎﳌﺒﻬﻮﺕ‪ ،‬ﻭﺧ ‪‬ﺮ ﻛﺎﳌﻜﺒﻮﺕ‪ ،‬ﻭﹶﺃ ‪‬ﻋﻘ‪‬ﺒﻪ‬ ‫ﺺ‬ ‫ﺤﻀﺎ ‪‬ﺣﻪ‪ ،‬ﻭﻫ‪‬ﺘﻚ ﻭﺟﺎ ‪‬ﺣﻪ‪ ،‬ﻭﺣﺼﺤ ‪‬‬ ‫ﺿ‪‬‬ ‫ﻒ ﺍﳍﻮﻝ ﻛﺎ‪‬ﺎﻧﲔ‪ .‬ﻓﻈﻬﺮ ﻣﻦ ﻫﺬﺍ ‪‬‬ ‫ﻃﺎﺋ ‪‬‬ ‫ﺍﳊ ‪‬ﻖ ﻭﺑﺪﺍ ﻛﺬﺏ ﺍﳋﺎﺋﻨﲔ‪.‬‬ ‫ﰒ ﻛﺎﻥ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳊﻠﻒ ﺃﻥ ﻳﺄﰐ ﺑﺪﻻﺋﻞ ﻋﻠﻰ ‪‬ﺘﺎﻧﻪ‪ ،‬ﻭ‪‬ﻳﺜِﺒﺖ‬ ‫ﺑﺄﺷﻬﺎ ٍﺩ ﻣﻀﻤﻮ ﹶﻥ ﻫﺬﻳﺎﻧﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﺎ ﺟﺎﺀ ﺑﺪﻟﻴﻞ ﻋﻠﻰ ﺗﻠﻚ ﺍﳋﺮﺍﻓﺎﺕ‪ ،‬ﻭﻣﺎ ﺻﺮﺥ‬ ‫ﺏ ﺣﺎﻛﻢ ﻋﻨﺪ ﻫﺬﻩ ﺍﻵﻓﺎﺕ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺳﲑﺓ ﺍﳌﻈﻠﻮﻣﲔ‪ .‬ﻓﺄﻱ ﺩﻟﻴﻞ ﺃﻛﱪ ﻣﻦ‬ ‫ﻋﻠﻰ ﺑﺎ ِ‬ ‫ﻫﺬﺍ ﻋﻠﻰ ﻣﻔﺘﺮﻳﺎﺗﻪ‪ ،‬ﻭﻋﻠﻰ ﻛﺬﺑﻪ ﻭﺧﺰﻋﺒﻴﻼﺗﻪ ﻋﻨﺪ ﺍﻟﻨﺎﻇﺮﻳﻦ؟ ﻭﺇﻧﻪ ﺃﻗ ‪‬ﺮ ﻏﲑ ﻣﺮﺓ ﺃﻧﻪ‬ ‫ﳊﻤﺎﻡ‪.‬‬ ‫ﺸﻲ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻭﺟﺪ ﻣﺎ ﳚﺪ ﺍﳌﻮِﻗﻦ ﺑﻘﺮﺏ ﺍ ِ‬ ‫ﺧِ‬ ‫ﻉ ﺍﻟﻨﺎﺱ ِﻟﹸﻠ ﹶﻘﺎﻩ‪،‬‬ ‫ﻭﺑﻌﺪ ﻣﺎ ﺧﺮﺝ ﻣﻦ ﺳﺠﻦ ﺍﻷﺣﺰﺍﻥ‪ ،‬ﻭﻣﺎ ِﺭ ‪‬ﺳﺘﺎﻥ ﺍﻟﺬﻭﺑﺎﻥ‪ ،‬ﺃﻫ ‪‬ﺮ ‪‬‬ ‫ﺤ‪‬ﻴﺎﻩ‪ ،‬ﻓﻤﻦ ﺣﺪﻕ ﺇﱃ ﺃﺳﺎﺭﻳﺮﻩ‪ ،‬ﻭﻓﻜﺮ ﰲ ﺷﺨﲑﻩ‪ ،‬ﻋﻠﻢ ﺃﻧﻪ ﺑ ‪‬ﺪﻝ ﺍﳍﻴﺌﺔ‬ ‫ﻭﻋﺠﺒﻮﺍ ِﺑ ‪‬ﻤ ‪‬‬ ‫ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺃﻃﻔﺄ ﺍﻟﻨﺎﺭ ﺍﳌﻀﻄﺮﻣﺔ‪ ،‬ﻭﻇﻬﺮ ﻛﺎﳌﺴﺎﻛﲔ‪ .‬ﻭﺑﻜﻰ ﻣﺮﺍﺭﺍ ﰲ ﻛﻞ ﻧﺎﺩ‬ ‫ﺭﺣﻴﺐ‪ ،‬ﺑﺘﺬﻟﻞ ﻋﺠﻴﺐ‪ ،‬ﻓﺴﻤﻊ ﻣﻦ ﻛﺎﻥ ﰲ ‪‬ﺑ ‪‬ﻬﺮﺓ ﺍﳊﻠﻘﺔ ﻭﺣﻮﺍﻟﻴﻬﺎ‪ ،‬ﻭﻓ ِﻬﻢ ﺃﻧﻪ‬ ‫ﺸﻲ ﻗﻨﺎ ﺍﳌﻮﺕ ﻭﻋﻮﺍﻟﻴﻬﺎ‪ ،‬ﻭﺃﻣﻀﻰ ﺍﻷﻳﺎﻡ ﻛﺎﳌﻀﻄﺮﻳﻦ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻣﻪ ﻓﻨﺴﻮﺍ ﻣﺎ ﻛﺎﻥ‬ ‫ﺧِ‬

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‫ﰲ ﺇﳍﺎﻣﻲ ﻣﻦ ﻗﻴﺪ ﺍﻻﺷﺘﺮﺍﻁ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﻛﺎﳌﻨﺎﻁ‪ ،‬ﻭﻣﺎ ﻓﻜﺮﻭﺍ ﰲ ﺧﻮﻓﻪ ﺍﻟﺬﻱ‬ ‫ﺑﻠﻎ ﺇﱃ ﺍﻹﻓﺮﺍﻁ‪ ،‬ﻭﺗﻌﺎ ‪‬ﻣﻮﺍ ﻣﻦ ﺍﻟﻐﻴﻆ ﻭﺍﻻﺣﺘﻼﻁ‪ ،‬ﻭﺃ ‪‬ﺭﻭﺍ ﻛ ﱠﻞ ﺧﺒﺜﻬﻢ ﻛﺎﻟﺸﻴﺎﻃﲔ‪،‬‬ ‫ﺶ ﻭﻏﻀﺐ‪ ،‬ﻭﻏﻴﻆ ﻭﳍﺐ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻌﺘﺪﻳﻦ‪.‬‬ ‫ﻭﺃﺑﺪﻭﺍ ﻧﻮﺍﺟ ﹶﺬ ﻃﻴ ٍ‬ ‫ﺖ ﻋﻠ ‪‬ﻲ ﺍﻟﺴﻔﻬﺎ ُﺀ ﻭﺭﻓﻘﺎﺅﻩ ﺍﳉﻬﻼﺀ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻧﺎ ﻣﻦ ﺍﻟﻐﺎﻟﺒﲔ‪ .‬ﻭﻓ ‪‬ﻬﻤﻨﺎﻫﻢ‬ ‫ﻭﹶﺃ ‪‬ﺧ‪‬ﻨ ‪‬‬ ‫ﻓﻤﺎ ﺃﻗﻠﻌﻮﺍ ﻋﻦ ﺍﳉﻬﻼﺕ‪ ،‬ﻭﺍﻧﺼﻠﺘﻮﺍ ﻛﻞ ﺍﻻﻧﺼﻼﺕ‪ ،‬ﻭﺃﺿﺮﻣﻮﺍ ﻧﺎﺭ ﺍﻟﻮﻏﻰ‪،‬‬ ‫ﺠ ‪‬ﻤﺮ ﺍﻟ ‪‬ﻐﻀﻰ‪ ،‬ﻭﻣﺎ ﹶﺃ‪‬ﻧ ﹶﻘﺮﻭﺍ ﻭﻣﺎ ﻓﻜﺮﻭﺍ‪ ،‬ﺑﻞ ﺍﺿﻄﺮﻣﻮﺍ ﻭﺗﻨ ﹼﻜﺮﻭﺍ‪ ،‬ﻭﺃﺑﺮﺯﻭﺍ‬ ‫ﻭﺍﻟﺘﻬﺒﻮﺍ ﻛ ‪‬‬ ‫ﺡ‪،‬‬ ‫ﺐ ﻭﺍﺳﺘﺠﺮﺍﺡ‪ ،‬ﻭﺷﺘ ٍﻢ ﻭﻣﺰﺍ ٍ‬ ‫ﻋﺮﺑﺪ ﹰﺓ ﻭﺍﻋﺘﺪﺍﺀ‪ ،‬ﻭﺍﻓﺘ ‪‬ﺮﻭﺍ ﺃﺷﻴﺎﺀ‪ ،‬ﻭﲤﺎﻳﻠﻮﺍ ﻋﻠﻰ ﺳ ‪‬‬ ‫ﺕ ﻭ ‪‬ﻭ ‪‬ﺣﺪﺍﻧﺎ ﻛﺎ‪‬ﺎﻧﲔ‪ .‬ﻭﺃﺧ ﹶﻔﻮﺍ ﺍﳊﻘﻴﻘﺔ‬ ‫ﻭﺍﻋﺘ ‪‬ﺪﻭﺍ ﻫﺬﻳﺎﻧﺎ ﻭ‪‬ﺘﺎﻧﺎ‪ ،‬ﻭﻃﺎﺭﻭﺍ ﺇﻟﻴﻨﺎ ‪‬ﺯﺭﺍﻓﺎ ٍ‬ ‫ﳊ ‪‬ﻮﻝ ﺍﶈﺘﺎﻝ‪ ،‬ﺃﻭ ﺍﳌﻐ ﹼﻄﻲ ﺍﻟﺪ ‪‬ﺟﺎﻝ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺴﺘﻬﺰﺋﻮﻥ ﺳﺎﺋﺮﻳﻦ ﰲ ﺍﻷﺳﻮﺍﻕ‪،‬‬ ‫ﻛﺎ ﹸ‬ ‫ﺴﺎﻕ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺰ‪‬ﻳﻨﻮﻥ ﺍﻟﻜﺬﺏ ﻭﺍﻻﻓﺘﺮﺍﺀ‪ ،‬ﻭﻛﻞ ﺃﺣﺪ ﻗﺎﻝ ﻓﻴﻨﺎ‬ ‫ﻛﻤﺎ ﻫﻲ ﻋﺎﺩﺓ ﺍﻟﻔ ‪‬‬ ‫ﺃﺷﻴﺎﺀ ﻛﻤﺎ ﺷﺎﺀ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺘﹶﻠﻮﺍ ﺍﻟﺼﺒﻴﺎ ﹶﻥ ﻭﺍﻟﺴﻔﻬﺎﺀ ﻣﺴﺘﻬﺰﺋﲔ‪ .‬ﻭﻛﺎﻧﻮﺍ ﳜﺪﻋﻮﻥ‬ ‫ﺍﻟﻨﺎﺱ ﺑﻨﺒٍﺄ ﻣﺎ ﻓ ِﻬﻤﻮﻩ‪ ،‬ﺃﻭ ﻓ ِﻬﻤﻮﻩ ﰒ ﺣ ‪‬ﺮﻓﻮﻩ‪ ،‬ﻭﻋﹶﺜﻮﺍ ﰲ ﺍﻷﻣﺼﺎﺭ ﻣﻔﺴﺪﻳﻦ‪ .‬ﻭﺳﻌﻰ‬ ‫ﺴﻲ ﺟﻠ ِﺪ ﺍﻟﻨﻤﺮ‪ ،‬ﻭﻫﺎ ِﺟ ِﻤﻲ ﻫﺠﻮ ِﻡ ﺍﻟﺴﻴﻞ‬ ‫ﻉ‪ ،‬ﻻِﺑ ِ‬ ‫ﺴﺒﺎ ٍ‬ ‫ﻉ‪ ،‬ﺑﻞ ﻛ ِ‬ ‫ﻣﻌﻬﻢ ﻋﻠﻤﺎﺅﻧﺎ ﻛﺴﺎ ٍ‬ ‫ﻑ ﺯﻭﺭﻫﻢ‪ ،‬ﻭﻧﺒﺬﻭﺍ ﻟﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ﻭﺭﺍﺀ‬ ‫ﺍﳌﻨﻬ ِﻤﺮ‪ ،‬ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺯﺧﺎﺭ ‪‬‬ ‫ﻇﻬﻮﺭﻫﻢ‪ ،‬ﳎﺘﺮﺋﲔ‪ .‬ﻭﺃﺭﺍﺩﻭﺍ ‪‬ﺟ ‪‬ﻮ ‪‬ﺣﻨﺎ ﲝﺼﺎﺋﺪ ﺍﻟﻠﺴﺎﻥ ﻭﻏﻮﺍﺋﻞ ﺍﻻﻓﺘﻨﺎﻥ‪ ،‬ﻭﺃ‪‬ﻳﺪﻭﺍ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﻛﺎﻟﺸﺎﻫﺪﻳﻦ‪ .‬ﻭﻛﺎﻥ ﻛ ﱞﻞ ﻛﺤﺴﲔ ﺑﻄﺎﻟﻮﻱ ﺃﻭ ﺷﻴﺦ ﳒﺪﻱ ﺑﻌﻴﺪﺍ ﻣﻦ‬ ‫ﺍﻟﺪﻳﺎﻧﺔ ﻭﺍﻟﺪﻳﻦ‪.‬‬ ‫ﻭﺍﻟﻌﺠﺐ ﺃﻥ "ﺁﰎ" ﻛﺎﻥ ‪‬ﻣ ِﺮ ‪‬ﻣﺎ ﻻ ﻳﺘ ‪‬ﺮ ‪‬ﻣ ‪‬ﺮ ‪‬ﻡ‪ ،‬ﻭﺻﺎﻣﺘﺎ ﻻ ﻳﺘﻜﹼﻠ ‪‬ﻢ‪ ،‬ﺑﻞ ﻛﺘﺐ ﺇﱄ ﺃﱐ‬ ‫ﺴﺎ ﻗﻠﺒﻪ‬ ‫ﺑﺮﺉ ﻣﻨﻬﻢ ﻭ ِﻣﻦ ﻓﻌﻠﻬﻢ‪ ،‬ﻭﺃﻋﻠﻢ ﺃ‪‬ﻢ ﻣﻦ ﺍﳉﺎﻫﻠﲔ ﺍﳌﻌﺘﺪﻳﻦ‪ ،‬ﰒ ﺑﻌﺪ ‪‬ﻣِﻠ ‪‬ﻲ ﻗ ‪‬‬ ‫ﻭﺻﺎﺭ ﻣﻦ ﺍﻟﻐﺎﻭﻳﻦ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻣﺎ ﺃﺷﺮ ‪‬ﻙ ﻧﻔﺴﻪ ﰲ ﺳ‪‬ﺒﻬﻢ ﻭ‪‬ﺘﺎ‪‬ﻢ‪ ،‬ﻭﺳﻔﺎﻫﺘﻬﻢ‬ ‫ﺤﻰ ﻋﻨﻬﻢ ﻭﻗﻌﺪ ﻛﺎﳌﻌﺘﺰﻟﲔ ﺍﳌﺨﺘﻔﲔ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﳛﺴﺒﲏ ﻛ ﹼﺬﺍ‪‬ﺑﺎ‪،‬‬ ‫ﻭﻫﺬﻳﺎ‪‬ﻢ‪ ،‬ﻭﺗﻨ ‪‬‬ ‫ﻭﳛﺴﺐ ﻧﻔﺴﻪ ﻣﻈﻠﻮﻣﺎ ﻣﺼﺎﺑﺎ‪ ،‬ﻟﻜﺎﻥ ﺣ ﹼﻘﻪ ﺃﻥ ﻳﻜﻮﻥ ﺃ ‪‬ﻭﻝ ﺍﳌﻜ ﹼﺬﺑﲔ ﻭﺃ ‪‬ﻭﻝ‬ ‫ﺍﻟﻼﻋﻨﲔ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﺸﻴﻊ ﻛﺬﰊ ﺑﺎﻻﺷﺘﻬﺎﺭﺍﺕ‪ ،‬ﰒ ﻻ ﻳﻘ‪‬ﻨﻊ ‪‬ﺎ‬ ‫ﻭﻳﺮﻓﻊ ﺇﱃ ﺍﳊﻜﺎﻡ ﻟﻠﻤﻜﺎﻓﺎﺓ‪ ،‬ﻟﻜ‪‬ﻨﻪ ﻣﺎ ﻓﻌﻞ ﺫﻟﻚ ﺑﻞ ﺻﻤﺖ ﻛﺎﳌﺘﺨﻮﻓﲔ‪ .‬ﻭﺃﻧﺖ‬

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‫ﺚ ﻗﻠﱯ‪ ،‬ﻣﻊ ﺃﻧﻪ ﺗﺄ ﹼﺫﻯ‬ ‫ﺗﻌﻠﻢ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ‪‬ﻣ ﹼﻄﻠ ‪‬ﻌﺎ ﻋﻠﻰ ﻛﺬﰊ‪ ،‬ﻭﻛﺎﻥ ﻇﻬﺮ ﻋﻠﻴﻪ ﺧﺒ ﹸ‬ ‫ﻛ ﱠﻞ ﺍﻷﺫﻯ ﺑﺴﺒـﱯ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧ‪‬ﻴﺔ‪ ،‬ﻭﺍﻟﻀﺮﻭﺭﺓ ﺍﻟﺪﻳﻨ‪‬ﻴﺔ‬ ‫ﻭﺍﻟﻌﻘﻠ‪‬ﻴﺔ‪ ،‬ﺃﻥ ﺗﺘﺤﺮﻙ‪٤٥‬ﻏﻀﺒﻪ ﻛﺎﻟﻄﻮﻓﺎﻥ‪ ،‬ﻭﻳﺸﺘﻌﻞ ‪‬ﺎﺯﺍﺓ ﺍﻟﻌﺪﻭﺍﻥ‪ .‬ﻓﻤﺎ ﻣﻨﻌﻪ ﺃﻧﻪ‬ ‫ﺻﺎﺭ ﻛﺎﳌﻴﺖ ﺍﳌﺪﻓﻮﻥ‪ ،‬ﻭﺍﺧﺘﻔﻰ ﻛﺎﳌﺘﻨﺪﻡ ﺍﶈﺰﻭﻥ؟ ﺃﻟﻴﺲ ﻫﺬﺍ ﻣﻘﺎﻡ ﳛﺎﺭ ﻓﻴﻪ ﺍﻟﻔﻬﻢ‪،‬‬ ‫ﻭ‪‬ﻴﺞ ﺍﻟﻈﻨﻮﻥ ﻭﻳﻔ ‪‬ﺮﻁ ﺍﻟﻮﻫﻢ؟ ﰒ ﺩﻋﻮ‪‬ﺗﻪ ﻟﻠﺤﻠﻒ ﻟﻜﺸﻒ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡ‪،‬‬ ‫ﺐ‬ ‫ﳊﻄﺎﻡ‪ ،‬ﻟﲑﺟﻊ ﺑ ‪‬ﺮ ‪‬ﺩ ٍﻥ ﻣﻶﻥ ﻭﻗﻠ ٍ‬ ‫ﻭﻭﻋﺪ‪‬ﺗﻪ ﻗﻨﻄﺎﺭﺍ ﻋﻠﻰ ﺍﻹﻗﺴﺎﻡ‪ ،‬ﻻ ﻳﺴﲑﺍ ﻣﻦ ﺍ ﹸ‬ ‫‪‬ﺟ ﹾﺬﻻﻥ‪ ،‬ﻓﻮﹼﻟﻰ ﻭﻣﺎ ﺗﺄﹼﻟﻰ‪ .‬ﰒ ﻟﻌﻨ‪‬ﺘﻪ ﻟﻌ‪‬ﻨﺎ ﻛﺒ ‪‬ﲑﺍ‪ ،‬ﻓﻘﻠﺖ ﻟﻌﻨ ﹸﺔ ﺍﷲ ﻋﻠﻴﻚ ﺇﻥ ﺃﻋﺮﺿﺖ‬ ‫‪‬ﻣﺰﻳ ‪‬ﺮﺍ‪ ،‬ﻭﻣﺎ ﺟﺌﺘﲏ ﻭﻣﺎ ﺗﺮﻛﺖ ﺗﺰﻭﻳﺮﺍ‪ ،‬ﻓﻤﺎ ﺟﺎﺀ ﻭﻣﺎ ﺣﹶﻠﻒ‪ ،‬ﻭﺗﺬﻛﺮ ‪‬ﺭ ‪‬ﺯ ًﺀﺍ ﺳﹶﻠﻒ‪،‬‬ ‫ﻭﻇﻦ ﺃﻧﻪ ﺍﻵﻥ ﻣﻦ ﺍﳌﺄﺧﻮﺫﻳﻦ‪.‬‬ ‫ﻭﻛﻔﺎﻙ ﻣﺎ ﻇﻬﺮ ﻣﻨﻪ ﻋﻨﺪ ﲰﺎﻉ ﻧﺒﺄ ﺍﳌﻮﺕ‪ ،‬ﻭﺗﺮﺍﺀﺕ ﻟﻪ ﺁﺛﺎﺭ ﺍﻟﻔﻮﺕ‪ ،‬ﻭﺃﺧﺬﻩ‬ ‫ﻑ ﺣﱴ ﻇﻬﺮ ﺍﻟﺘﻐﲑ ﰲ ﺍﻟﺼﻮﺕ‪ ،‬ﻭﻃﻔﻖ ﻳﻔ ‪‬ﺮ ﻛﺼﻴﺪ ﻣﺬﻋﻮﺭ ﳚﻮﺏ ﺍﻟﺒﻴﺪﺍﺀ‪ ،‬ﻭﻻ‬ ‫ﺧﺎ ‪‬‬ ‫ﻳﺮﻯ ﺷﺠﺮﺍ َﺀ ﻭﻻ ﻣﺮﺩﺍﺀ‪ ،‬ﻭﺗ ‪‬ﺮﻙ ﺳﺒﻞ ﺍﻟﻌﺎﻗﻠﲔ‪ .‬ﰒ ﺇﺫﺍ ﺭﺃﻯ ﺃﻥ ﺍﳋﻮﻑ ﻻ ﳜﻔﻰ‪،‬‬ ‫ﻭﺃﻥ ﻟﻴﺲ ﺍﻟﻨﺎﻇﺮﻭﻥ ﻛﺎﻷﻋﻤﻰ‪ ،‬ﻓﺎﺷﺘﻬﺮ ﺃﻥ ﺍﻟﺼﺎﺋﻠﲔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻗ ﹶﻔﻮﻩ‪ ،‬ﻭﻣﺎ‬ ‫ﺖ ِﻣﻦ ﳕﻂ ﺗﻌﺎﹸﻗﺒﻬﻢ‪ ،‬ﻭﻣﺎ ﺭﺃﻯ ﺭﺍ ِﺟﹶﻠﻬﻢ ﻭﻻ‬ ‫ﻭﺟﺪﻭﺍ ﻗﺼﺮﺍ ﺇﻻ ﻋﹶﻠﻮﻩ‪ ،‬ﺣﱴ ‪‬ﺑ ِﻬ ‪‬‬ ‫ﺭﺍ ِﻛ‪‬ﺒﻬﻢ‪ .‬ﻓﻤﺎ ﺃﻣﻬﹶﻠﻪ ﻫﺬﺍ ﺍﳋﻮﻑ‪ ،‬ﺑﻞ ﺍﺣﺘﺮﻕ ﻣﻨﻪ ﺍﳉﻮﻑ‪ ،‬ﻭﺭﺁﻩ ﺍﻟﺰﺍﺋﺮﻭﻥ ﺃﻧﻪ‬ ‫‪‬ﻳﻤﻀﻲ ﻭﻗﺘﻪ ﺑﺎﻟﺒﻜﺎﺀ ﻭﺍﻟﺰﻓﺮﺍﺕ‪ ،‬ﻭﳚﺮﻱ ِﻣﻦ ‪‬ﻣ ﹾﻘﻠﺘﻪ ﺳﻴ ﹸﻞ ﺍﻟﻌﱪﺍﺕ‪ ،‬ﻭﻻ ﻛﺪﻣ ِﻊ‬ ‫ﺏ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻘﻨﺺ ﻋﻨﺪ‬ ‫ﺸﻌﻮ ‪‬‬ ‫ﺍ ِﳌ ﹾﻘﻼﺕ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﺘﻴﻘﻦ ﺃﻧﻪ ﺍﳌﻐﻠﻮﺏ‪ ،‬ﻭﺳ‪‬ﻴ ‪‬ﻌﹶﻠﻖ ﺑﻪ ﺍﻟ ‪‬‬ ‫ﺲ ﺟﻮﺍﺭﺡ ﺑﺎﻃﺸ ٍﺔ ﳜﺘﻔﻲ ﰲ ﺳﺮﺣ ٍﺔ ﻛﺜﻴﻔﺔ ﺍﻷﻏﺼﺎﻥ ‪‬ﻭﺭﻳﻘ ِﺔ ﺍﻷﻓﻨﺎﻥ‪ ،‬ﻭﻳﻮﺍﺭﻱ‬ ‫ﺣ ‪‬‬ ‫ِﻋﻴﺎ‪‬ﻧﻪ ﲢﺖ ﻛﻞ ِﻋﻴﺼﺔ‪ ،‬ﺑﺈﺭﻋﺎﺩ ﻓﺮﻳﺼﺔ‪ ،‬ﻛﺬﻟﻚ ﺗﺎ ‪‬ﻩ ﻛﺎ‪‬ﺎﻧﲔ‪.‬‬ ‫ﰒ ﹶﳓﺖ ِﻣﻦ ﺑﻌﺪ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻹﻓﻨﺎﺩ‪ ،‬ﺃﻥ ‪‬ﺟ ‪‬ﻤ ‪‬ﻌﻨﺎ ﺣﹼﻠﻮﺍ ﺑﺴﺎﺣﺘﻪ‪،‬‬ ‫ﺠﺮﻭﺍ ﻋﻠﻴﻪ ﺷﺎﻫ ِﺮﻱ ﺳﻴﻮِﻓﻬﻢ ﻹﺑﺎﺩﺗﻪ‪ ،‬ﻟﻴﻐﺘﺎﻟﻮﻩ ﻛﺎﳌﻔﺎﺟﺌﲔ‪ .‬ﻓ ِﻤﻦ ﻣﺜﻞ ﻫﺬﻩ‬ ‫ﻭﻋ ‪‬‬ ‫ﻑ ﳒ ‪‬ﻤﻪ ﻭﺷﺠﺮﻩ‪ ،‬ﻭﻇﻬﺮ‬ ‫ﺠ ‪‬ﺮﻩ‪ ،‬ﻭ ‪‬ﻋ ِﺮ ‪‬‬ ‫ﺠ ‪‬ﺮﻩ ﻭ‪‬ﺑ ‪‬‬ ‫ﺍﻻﻓﺘﺮﺍﺀﺍﺕ ﻭﳓﺖ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ‪ ،‬ﻇ ‪‬ﻬﺮ ‪‬ﻋ ‪‬‬ ‫‪ 45‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻳﺘﺤﺮﻙ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺃﻧﻪ ﻫﺎﺏ ﺍﻹﺳﻼ ‪‬ﻡ‪ ،‬ﻭﻟﻮ ﺃﺧﻔﻰ ﺍﳌﺮﺍﻡ‪ .‬ﺃﻻ ﺗﻌﻠﻢ ﺃﻧﻪ ﻛﻴﻒ ﺃﻗ ‪‬ﺮ ﺑﺄﻧﻪ ﺧﺎﻑ ‪‬ﺣ‪‬ﻴ ﹰﺔ‪ ،‬ﻭﻣﻦ‬ ‫ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﳊ‪‬ﻴﺔ ﻣﺎ ﻛﺎﻥ ﻣﺄﻣﻮﺭﺓ ﻣﻨﺎ ﻭﻻ ﻣﻌﱠﻠﻤ ﹰﺔ‪ ،‬ﻭﺗﻠﺪﻍ ﺍﳊ‪‬ﻴﺔ ﺑﺄﻣﺮ ﺍﷲ ﻻ ﺑﺄﻣﺮ‬ ‫ﺸﻲ ﻗﻬﺮ ﺍﻟﺪ‪‬ﻳﺎﻥ‪ ،‬ﻭﺃﻭﺟﺲ ﰲ ﻧﻔﺴﻪ ِﺧﻴﻔ ﹶﺔ ﻧﺒِﺄ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﺜﺒﺖ ﺃﻧﻪ ﺧ ِ‬ ‫ﳉﻨﺎﻥ‪ ،‬ﰒ‬ ‫ﻫﻮ ﺷﺮﻁ ﺍﻟﺮﺟﻮﻉ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺇﳍﺎﻡ ﺍﳌ‪‬ﻨﺎﻥ‪ ،‬ﻓﺎﻧﺘﻔﻊ ﻣﻦ ﺍﻟﺸﺮﻁ ﲞﻮﻑ ﺍ ﹶ‬ ‫ﺳﺘﺮ ﺍﻷﻣﺮ ﻛﺎﳌﺎﻛﺮﻳﻦ‪.‬‬ ‫ﻭﺇﻥ ﻗﺼﺔ ﺍﳊ‪‬ﻴﺔ ﺗﺸﻬﺪ ﺑﻜﻤﺎﻝ ﺍﻟﺼﻔﺎﺀ‪ ،‬ﺃﻥ ﺍﳋﻮﻑ ﻛﻠﻪ ﻛﺎﻥ ﻣﻦ ﻗﺪﺭ ﺍﻟﺴﻤﺎﺀ‪،‬‬ ‫ﺖ ﺃﱐ ﺩﻋﻮﺗﻪ ﻟﻺﻳﻼﺀ‪ ،‬ﻓﻜﺎﻥ ﻫﻮ ﺍﳋﻮﻑ ﺍﻟﺬﻱ‬ ‫ﻻ ﻣﻦ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ‪ .‬ﻭﻗﺪ ﲰﻌ ‪‬‬ ‫ﲨ ‪‬ﻊ ﻋﲏ ﻗﺒﹶﻠﻪ ﻋﻨﺪ ﺃﺣﺪ‬ ‫ﺭ ‪‬ﺟﻌﻪ ﺇﱃ ﺍﻹﺑﺎﺀ‪ .‬ﻭﻗﻠﺖ ﺇﱐ ﳎﻴﺰﻙ ﻛﺎﻟﻐﺮﻣﺎﺀ‪ ،‬ﻭﻟﻮ ﺷﺌﺖ ﺍ ‪‬‬ ‫ﻣﻦ ﺍﻷﻣﻨﺎﺀ‪ ،‬ﻓﺨﺎﻑ ‪‬ﻋ ﹼﻜﺎﺯﰐ‪ ،‬ﻣﻊ ﺃﻧﻪ ﺍ ﹼﻃﻠﻊ ﻋﻠﻰ ﺇﺟﺎﺯﰐ‪ ،‬ﻭﺇﺫﺍ ﻭﹼﻟﻰ ﻭﻣﺎ ﺗﺄﹼﻟﻰ‪.‬‬ ‫ﺹ ﺃﺋ ‪‬ﻤﺘﻚ‪ ،‬ﻭﺃﻛﺎﺑﺮ ﻣﹼﻠﺘﻚ‪ ،‬ﺃﺃﻧﺖ ﺃﻓﻀﻞ ﻣﻨﻬﻢ‬ ‫ﺖ‪ :‬ﻳﺎ ﻫﺬﺍ ﻗﺪ ﺁﹶﻟﻮﺍ ِﻣﻦ ﻗﺒﻞ ﺧﻮﺍ ‪‬‬ ‫ﻓﻘﻠ ‪‬‬ ‫ﺃﻭ ﲢﺴﺒﻬﻢ ﻣﻦ ﺍﻟﻔﺎﺳﻘﲔ؟ ﻓﻤﺎ ﺭﺩ ﻗﻮﱄ ﻭﻣﺎ ﺁﱃ ﻛﺎﻟﺼﺎﺩﻗﲔ‪.‬‬ ‫ﻓ ِﻜ ﹾﺬ‪‬ﺑﻪ ﺷﻲﺀ ﻻ ﳜﺘﻔﻲ ﺑﺈﺧﻔﺎﺀ‪ ،‬ﻭﻻ ﻳﺴﺘﻘﻴﻢ ﺑﺎﻓﺘﺮﺍﺀ‪ ،‬ﺑﻞ ﻫﻮ ﺃﺟﻠﻰ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ‪،‬‬ ‫ﻭﺃﺳﲎ ﺍﳌﺴﱠﻠﻤﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺨﺎﻟﻔﲔ ﻗﻮﻡ ﺃﻋﻤﺎﻫﻢ ﺇﻋﺼﺎﺭ ﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﺸﺤﻨﺎﺀ‪ ،‬ﻛﻤﺎ‬ ‫ﺠﹶﻠ ‪‬ﺞ‪ ،‬ﻭﺍﺳﻮ ‪‬ﺩﺕ‬ ‫ﲔ ﺍﳊﺮﺑﺎﺀ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﳊﻖ ﺃﺑﹶﻠ ‪‬ﺞ‪ ،‬ﻭﺍﻟﺒﺎﻃﻞ ﹶﻟ ‪‬‬ ‫‪‬ﻳﻌﺸﻲ ﺍﳍﺠﲑ ﻋ ‪‬‬ ‫ﻭﺟﻮﻩ ﺍﳌﺒﻄﻠﲔ‪ .‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻣﻮﺕ ﻫﺬﺍ ﺍﻟﻜ ﹼﺬﺍﺏ‪ ،‬ﺃﻣﺎﺕ ﻛ ﱠﻞ ﻣﻜ ﹼﺬﺏ ﰲ ﻫﺬﺍ‬ ‫ﺖ‪ ،‬ﻭﻇﻬﺮ ﺍﳊﻖ ﻭﻟﻮ‬ ‫ﺖ‪ ،‬ﻭﺍﳊﺠ‪‬ﺔ ﻗﺪ ﺗـﻤ‪ ‬‬ ‫ﺍﻟﺒﺎﺏ‪ .‬ﻭﺇﱐ ﺃﺭﻯ ﺃﻥ ﺍﻷﻟﺴﻨﺔ ﻗﺪ ‪‬ﺯﻣ‪ ‬‬ ‫ﻛﺎﻧﻮﺍ ﻛﺎﺭﻫﲔ‪.‬‬ ‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻗﺒﻞ ﻣﻮﺕ "ﺁﰎ" ﰲ ﺍﻻﺷﺘﻬﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺃﻧﻪ ﳝﻮﺕ ﺑﻌﺪ ﺍﻹﻧﻜﺎﺭ‬ ‫ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻹﻧﺎﺑﺔ‪ ،‬ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﺍﻟ ِﻔﺮﻳﺔ‪ ،‬ﻓ‪‬ﻨﻮﺍﱄ ﺷﻜﺮ ﺍﷲ ﺍﳌﻨﺎﻥ‪ ،‬ﺃﻧﻪ‬ ‫ﻓ ‪‬ﻌﻞ ﻛﻤﺎ ﻛﺘﺐ ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺃ ﹼﰎ ﻛﻤﺎ ﻛﻨﺖ ﺃ ﹶﳍ ‪‬ﺞ ﺑﺸﻮﻕ ﺍﳉﻨﺎﻥ‪ ،‬ﻭﻣﺎﺕ‬ ‫"ﺁﰎ" ﺑﻌﺪ ﻣﺮﻭﺭ ﻧﺼﻒ ﻣﻦ ﺍﻷﺷﻬﺮ ﺍﳌﺴﻴﺤﻴﺔ‪ ،‬ﻭﻣﺎ ﻧﻔﻌﻪ ﻓﺮﺍﺭﻩ ﻣﻦ ﺍﻟﺒﻠﺪﺓ ﺇﱃ‬ ‫ﺍﻟﺒﻠﺪﺓ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻓﺎﻓ ‪‬ﻬ ‪‬ﻢ ﺯﻣﺎﻥ ﻭﻓﺎﺗﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ‪:‬‬ ‫"ﻫ ‪‬ﻮﻯ ﺩﺟ‪‬ﺎ ﹲﻝ ‪‬ﺑﺐ‪ ‬ﰲ ﻋﺬﺍﺏ ﺍﳍﺎﻭﻳﺔ ﺍﳌﻬﻠﻜﺔ"‬ ‫‪ ١٨٩٦‬ﺍﻟﺴﻨﺔ ﺍﻟﻌﻴﺴﻮﻳﺔ‬

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‫ﻭﻫﺬﻩ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺣﻀﺮﺓ ﺍﻟﻌﺰﺓ‪ ،‬ﻓﺈﻧﻪ ﻣﺎ ﺗﺮﻛﻪ ﺣ‪‬ﻴﺎ ﺇﺫﺍ ﺗﺮﻙ ﺳﺒﻞ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﺑﻞ‬ ‫ﺃﺧﻔﺎﻩ ﲢﺖ ﺍﻟﺘﺮﺑﺔ‪ ،‬ﺇﺫﺍ ﻣﺎ ﺃﺧﻔﻰ ﺳﺮ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻓﺤﺼﺤﺺ ﺍﳊﻖ ﻭﺯﻫﻖ ﺍﻟﺒﺎﻃﻞ‬ ‫ﺤﺮﻭﻥ ﻳﺎ ﺃﻫﻞ ﺍﻟﺒﺨﻞ ﻭﺍﻟﻌﺼﺒﻴﺔ؟ ﺃﱂ ﻳﺄ ِﻥ ﻟﻜﻢ ﺃﻥ‬ ‫ﻭﺑﻄﻠﺖ ﺩﻗﺎﺭﻳﺮ ﺍﻟ ﹶﻜ ﹶﻔﺮﺓ‪ ،‬ﻓﹶﺄ‪‬ﻧﻰ ‪‬ﺗﺴ ‪‬‬ ‫ﺗﺘﻮﺑﻮﺍ ﻳﺎ ﻣﺘﺨﻠﻔﻲ ﺍﻟﻘﺎﻓﻠﺔ‪ ،‬ﻓﻘﻮﻣﻮﺍ ﻭﹶﺃﻣ ِﻬﻠﻮﺍ ﺑﻌﺾ ﻫﺬﺍ ﺍﻟﺘﺪﻟﻞ ﻭﺍﻟﻨﺨﻮﺓ‪ ،‬ﻭﻻ‬ ‫ﺗﺒﺎﺭﺯﻭﺍ ﺍﷲ ﳎﺘﺮﺋﲔ‪.‬‬ ‫ﺕ‪ ،‬ﹶﻓﺎ ‪‬ﺭﹸﻗﻮﺍ ﻋﻠﻰ‬ ‫ﺕ‪ ،‬ﻭﺑﺎﺯﻱ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻞ ﺧﺎ ‪‬‬ ‫ﺃﻳﻬﺎ ﺍﻷﻧﺎﺱ! ﺇﻥ "ﺁﰎ" ﻣﺎ ‪‬‬ ‫ﹶﻇ ﹾﻠ ِﻌﻜﻢ ﻭﺍﺫﻛﺮﻭﺍ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﺗﻮﺑﻮﺍ ﻣﺴﺘﺮ ِﺟﻌﲔ‪ .‬ﻭﺇﻥ ﺍﻟﺘﻘﻮﻯ ﻟﻴﺲ ﰲ ِﻟ ‪‬ﻤ ٍﺔ ‪‬ﻣﺸﻴﻄﺔ‪،‬‬ ‫ﺏ ﻣﻜﺸﻮﻓﺔ‪ ،‬ﻭﻋﻤﺎﺋﻢ ﻣﻠﻔﻮﻓﺔ‪ ،‬ﻭﺷﻮﺍﺭﺏ ﻣﻘﻄﻮﻋﺔ‪ ،‬ﻭﺭﺳﻮﻡ‬ ‫ﺤﻰ ﻃﻮﻳﻠﺔ‪ ،‬ﻭ ِﻛﻌﺎ ٍ‬ ‫ﻭﹸﻟ ‪‬‬ ‫ﳎﻤﻮﻋﺔ‪ ،‬ﺇﳕﺎ ﺍﻟﺘﻘﻮﻯ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺼﻮﺍﺏ ﺑﻌﺪ ﺍﳋﻄﺄ‪ ،‬ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﺑﻌﺪ‬ ‫ﺍﻹﺩﺭﺍﺀ‪ ،‬ﻭﺍﻻﻟﺘﻴﺎﻉ ﺑﺬﻛﺮ ﺃﻳﺎﻡ ﺍﻹﺑﺎﺀ‪ ،‬ﻭﺍﻟﺘﻨﺎﻫﻲ ﻋﻦ ﺍﻟﻘﻮﻡ ﺍﳌﻔﺴﺪﻳﻦ‪ ،‬ﻭﺗﺮ ِﻙ ﲞﻞ‬ ‫ﺴ ‪‬ﺮﻭﻥ ﺑﻘﺒﻮﻝ ﺍﳊﻖ ﻛﺴﺮﻭﺭﻫﻢ ﺑﻠﻘﺎﺀ‬ ‫ﺍﻟﻨﻔﺲ ﻭﻛﱪﻫﺎ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺇﻥ ﺍﻷﺗﻘﻴﺎﺀ ‪‬ﻳ ‪‬‬ ‫ﻒ ﻟ ِﻘﻲ ﺑﻌﺪ ﺍﻟﻔﻘﺪﺍﻥ‪ ،‬ﺃﻭ ﺣﺼﻮ ِﻝ ﻣﺮﺍﻡ ﺗﺄ‪‬ﺗﻰ ﺑﻌﺪ ﺍﳊﺮﻣﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﺫﻛﺮﻭﺍ ﻓﻴﺘﺬﻛﺮﻭﻥ‬ ‫ﺇﻟ ٍ‬ ‫ﺴﻨﻮﺍ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺃﲡﺪﻭﻥ ﺗﻘﻮﺍﻛﻢ ﻛﻤﺜﻞ ﻫﺬﻩ ﺍﻷﻣﺜﺎﻝ؟ ﻣﺎ‬ ‫ﻣﺘﻮﺍﺿﻌﲔ‪ .‬ﻓﺄﺣ ِ‬ ‫ﻟﻜﻢ ﻻ ﺗﺘﻨﺎﻫﻮﻥ ﻋﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻻ ‪‬ﻮﻟﻜﻢ ‪‬ﺎﻭﻳ ﹸﻞ ﺍﳌﻌﺎﺩ؟ ﺃﺻﺎﺏ ﺑﺴﺘﺎﻧﻜﻢ ﺟﺎﺋﺤ ﹲﺔ‪،‬‬ ‫ﻓﻜﻴﻒ ﺃﹾﻟ ‪‬ﻬ‪‬ﺘﻜﻢ ﻏﻔﻠ ﹲﺔ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻨﺎﺋﻤﲔ؟ ﺇﻥ ﰲ ﻣﻮﺕ "ﺁﰎ" ﻵﻳﺎﺕ ﻷﻭﱄ ﺍﻷﺑﺼﺎﺭ‪.‬‬ ‫ﺃﻣﺎ ﻗﺮﺃﰎ ﻣﻦ ﻗﺒﻞ ﺍﺷﺘﻬﺎﺭﻱ ﰲ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ؟ ﻓﺎﻵﻥ ﻻ ﻳﻨﻜﺮﻫﺎ ﺇﻻ ﺣﺰﺏ ﺍﻟﺸﻴﺎﻃﲔ‪.‬‬ ‫ﺕ ﺩﺟ‪‬ـﺎ ٍﻝ ‪‬ﺭﺯﺍ ِﻝ‬ ‫‪‬ﺗﺬﻛﱠـ ‪‬ﺮ ﻣﻮ ‪‬‬ ‫ﺃﺗﺎﻩ ﺍﳌـﻮﺕ ﺑﻌﺪ ﻛﻤﺎﻝ ‪‬ﺩ ‪‬ﺟ ٍﻞ‬ ‫ﺃﺭﺍﻩ ﺍﷲ ﻫــﺎﻭﻳــ ﹰﺔ ﻭ ﹸﺫ ﹰﻻ‬ ‫ﻛﻤﺜـﻠﻲ ﻛﺎﻥ ﰲ ﻋﻤ ٍﺮ ﻭ ِﺳﻦ‪‬‬ ‫ﻭﻣـﺎ ﺃﺭﺩﺍﻩ ﺇﻻ ﺣﺐ‪ ‬ﻛـﻔ ٍﺮ‬ ‫ﺽ‬ ‫ﺿﺎ ﲞﻮﻑ ﺑﻌﺪ ﺃﺭ ٍ‬ ‫ﹶﻓـ ‪‬ﺮﻯ ﺃﺭ ‪‬‬ ‫ﺖ ﻫﺎﻣـ ﹸﺔ ﺍﻟﻜـﺬﹼﺍﺏ ﺣﻘ‪‬ﺎ‬ ‫ﻭ ‪‬ﺩﻗﹼ ‪‬‬

‫ﳋﺒﺎ ِﻝ‬ ‫ﻭﻗﻮ ِﺩ ﺍﻟﻨﺎﺭ "ﺁﰎ" ﺫﻱ ﺍ ﹶ‬ ‫ﻭﺇﻧـﻜﺎ ٍﺭ ﻭﻣﻜـ ٍﺮ ﰲ ﺍﳌﻘـﺎ ِﻝ‬ ‫ﻭﰲ ﺍﻟﻨـﲑﺍﻥ ﺃﻟـﻘﻰ ﻛﺎﻟﺪ‪‬ﻣﺎ ِﻝ‬ ‫ﲔ ﺍﳉﺴﻢ ﺃﺑﻌ ‪‬ﺪ ِﻣﻦ ‪‬ﻫﺰﺍ ِﻝ‬ ‫ﲰـ ‪‬‬ ‫ﺏ ﻭﺃﻣـﻼ ٍﻙ ﻭﻣـﺎ ِﻝ‬ ‫ﻭﺃﺣـﺒﺎ ٍ‬ ‫ﻓـﻤﺎ ﻧﻔﻌـ ‪‬ﺘﻪ ِﺣﻴ ﹸﻞ ﺍ ِﻻ‪‬ﻧﺘـﻘﺎ ِﻝ‬ ‫ﺑﺄﻃـﺮﺍﻑ ﺍﻟ ِﺰﺟﺎﺝ ﺃﻭ ﺍﻟ ‪‬ﻌﻮﺍﱄ‬

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‫ﺏ ﺍﳌـﻨﺎﻳﺎ ﰒ ﺃﻧﺴﻰ‬ ‫ﻭﻗﺪ ﻫـﺎ ‪‬‬ ‫ﻓﻔﻜﱢـ ‪‬ﺮ ﻛﻴﻒ ﺃﺩﺭ ﹶﻛﻪ ﺍ ﹶﳌِﻨـﻴ‪ ‬ﹾﺔ‬ ‫ﺚ‬ ‫ﺗﻮﻓﹼﺎﻩ ﺍﳌﻬـﻴ ِﻤ ‪‬ﻦ ﻋﻨﺪ ‪‬ﺧ ‪‬ﺒـ ٍ‬ ‫ﻓﺄﻳﻦ ﺍﻟﻴﻮﻡ "ﺁﰎ" ﻳﺎ ﻋـﺪﻭ‪‬ﻱ‬ ‫ﺖ ﺑﻔﻀﻞ ﺍﷲ ﺻﺪﻗﻲ‬ ‫ﺃﻟـﻢ ﻳﺜ‪‬ﺒ ‪‬‬ ‫ﺐ‬ ‫ﻭﻣﺎ ﳒﹼـﺎﻩ ﻋﻴﺴﻰ ﻭﺍﻟﺼﻠﻴ ‪‬‬ ‫ﺖ ﺁﻳ ﹸﺔ ﺍﻟﺮﺏ‪ ‬ﺍﻟﻌﻈﻴـ ِﻢ‬ ‫ﲡـﻠﹼ ‪‬‬ ‫ﻭﺃﻳ ‪‬ﻦ ﺍﻟﻼﻋـﻨﻮﻥ ﺑﺼـﺪ ِﺭ ﻧﺎ ٍﺩ‬ ‫ﻭﺃﻳﻦ ﺍﻟﺴﺎﺧـﺮﻭﻥ ﻣﻦ ﺍﻷﺩﺍﱐ‬ ‫ﻓﺆﺍﺩﻱ ﻗﺪ ﺗﺄﺫﹼﻯ ِﻣﻦ ﺃﺫﺍﻫـﻢ‬ ‫ﺴ ‪‬ﻦ ﺍﻟﺘـﺬﻣﻴ ِﻢ ﻇﻠ ‪‬ﻤﺎ‬ ‫ﺃﻃﺎﻟﻮﺍ ﹶﺃﹾﻟ ‪‬‬ ‫ﻭﻗـﺎﻟﻮﺍ ﻛﺎﺫﺏ ﻳﺆﺫﻱ ﺍﻷﻧﺎﺳﺎ‬ ‫ﻭﻣﻸﻭﺍ ﻛﻞﱠ ﻗـﺮﻃﺎﺱ ﺑﺬﻣ‪‬ـﻲ‬ ‫ﺏ ﺍﷲ ﺭﺑ‪‬ﻲ‬ ‫ﻭﻣﺎ ﺧـﺎﻓﻮﺍ ﻋﻘـﺎ ‪‬‬ ‫ﺴ ﹾﻠﻬﻢ ﺃﻳﻦ "ﺁﰎ" ﰲ ﺍﻟﻨﺼﺎﺭﻯ‬ ‫ﻓ‪‬‬ ‫ﺃﻣﺎ ﻣﺎﺕ ﺍﻟﺬﻱ ﺯ ‪‬ﻋـﻤﻮﻩ ﺣﻴ‪‬ﺎ‬ ‫ﺖ ﻭﺟﻮ ‪‬ﻩ ﺍﳌﻨـ ِﻜﺮﻳﻨﺎ‬ ‫ﺃﻣﺎ ﺷﺎﻫ ‪‬‬ ‫ﻭﱂ ﻳﻘ‪‬ﺘ ﹾﻠﻪ ِﻣﻦ ﺃﻣﺮﻱ ﹸﺛـ‪‬ﺒـﻮ ﹲﻥ‬ ‫ﺲ‬ ‫ﺕ ﺭﺑ‪‬ﻲ ﻣﺜ ﹶﻞ ﴰـ ٍ‬ ‫ﺕ ﺁﻳﺎ ‪‬‬ ‫ﺑ ‪‬ﺪ ‪‬‬ ‫ﺖ ﲟـﻜ ٍﺮ‬ ‫ﺳﻬﺎﻡ ﺍﳌﻮﺕ ﻣﺎ ﻃﺎﺷ ‪‬‬ ‫‪‬ﺗـ ‪‬ﻮﻓﹼـﻰ ﻛﺎﺫ‪‬ﺑﺎ ﺭﺏ‪ ‬ﻏﻴـﻮ ‪‬ﺭ‬ ‫ﺕ‬ ‫‪‬ﺗ ‪‬ﻮﻓﱢ ‪‬ﻲ ﻭﺍﻟﺴﻴـﻮﻑ ‪‬ﻣﺴـﻠﱠﻼ ‪‬‬ ‫ﲡـﻠﱠﻰ ﺻﺪ ﹸﻗﻨﺎ ﻭﺍﻟﺼﺪﻕ ﳚﻠﻮ‬

‫ ‬ ‫ﺯﻣﺎ ﹶﻥ ﺍﳌﻮﺕ ِﻣﻦ ‪‬ﺯ ‪‬ﻫ ِﻮ ﺍﻟﻀﻼ ِﻝ‬ ‫ﳋﺒـﺎ ِﻝ‬ ‫‪‬ﻣﻘـﺪ‪‬ﺭ ﹰﺓ ﻟـﻪ ﺑﻌـﺪ ﺍ ﹶ‬ ‫ﻭﺇﺻـﺮﺍ ٍﺭ ﻋﻠﻰ ﺳﺒـﻞ ﺍﻟﻮﺑﺎ ِﻝ‬ ‫ﺃﱂ ﻳﺮ ‪‬ﺣـ ﹾﻞ ﺇﱃ ﺩﺍﺭ ﺍﻟﻨ‪‬ـﻜﺎ ِﻝ‬ ‫ﺃﱂ ﻳﻈـ ‪‬ﻬ ‪‬ﺮ ﺟـﺰﺍ ُﺀ ﺍ ِﻻ ﹾﻓـﺘﻌﺎ ِﻝ‬ ‫ﺼ ‪‬ﻤﻪ ﺃﺣـ ‪‬ﺪ ﻣﻦ ِﻋﻴﺎ ِﻝ‬ ‫ﻭﱂ ‪‬ﻳﻌـ ِ‬ ‫ﻓﺄﻳ ‪‬ﻦ ﺍﻟﻄﱠﺎﻋـﻨﻮﻥ ﻣﻦ ﺍﻟـﺪ‪‬ﻻ ِﻝ‬ ‫ﻭﺃﻳﻦ ﺍﻟﻀﺎﺣﻜﻮﻥ ِﻣﻦ ﺍﳊـﻮﺍﱄ‬ ‫ﻭﻣِﻦ ﺃﻫﻞ ﺍﳌﻄـﺎﺑﻊ ﻛﺎﻟـﺮ‪‬ﺋﺎ ِﻝ‬ ‫ﻭﻗﻠـﱯ ‪‬ﺩﻕ‪ِ ‬ﻣﻦ ِﻗﻴـ ٍﻞ ﻭﻗﺎ ِﻝ‬ ‫ﻓﹸﺄ ‪‬ﻣـ ِﺮ ‪‬ﺭﻧﺎ ﻛﺈﻣـﺮﺍ ِﺭ ﺍﳊﺒـﺎ ِﻝ‬ ‫ﻭﻳﻌ ﹶﻠـﻢ ‪‬ﻣﻦ ﻳﺮﺍﱐ ِﺳـﺮ‪ ‬ﺣﺎﱄ‬ ‫ﻓﺄﺻﺒـﺤﻨﺎ ﻛﻤﺠﺮﻭﺡ ﺍﻟ ِﻘﺘﺎ ِﻝ‬ ‫ﺇﺫﺍ ﻣﺎ ﺟـﺎﻭﺯﻭﺍ ‪‬ﺳ ‪‬ﺒ ﹶﻞ ﺍ ‪‬ﻋِﺘﺪﺍ ِﻝ‬ ‫ﹶﺃ ‪‬ﺭﻭﱐ ﰲ ﺍﳉـﻤﻮﻉ ﺃﻭ ﺍﻟﻌﻴﺎ ِﻝ‬ ‫ﺏ ﰲ ﺍﻟﺪ‪‬ﺣﺎ ِﻝ‬ ‫ﺃﻣﺎ ‪‬ﺩ ِﻓ ‪‬ﻦ ﺍﳌﻜـﺬﱢ ‪‬‬ ‫ﻓ ﹸﻘـﻮﻣﻮﺍ ﻭﺍﺷ ‪‬ﻬـﺪﻭﺍ ﷲ ﻻ ﱄ‬ ‫ﻭﻟﻜﻦ ‪‬ﺟـﺬﱠﻩ ِﺣﺐ‪ ‬ﹶﻗـﻼ ﱄ‬ ‫ﻓﻤـﺎ ‪‬ﺑ ِﻘ ‪‬ﻲ ﺍﻟﻈﻼﻡ ﻭﻻ ﺍﻟﻠﻴـﺎﱄ‬ ‫ﻭﺇﻥ ﺍﷲ ‪‬ﻳﺨـﺰﻱ ﻛﻞﱠ ﻏـﺎﱄ‬ ‫ﻭﻣﺎ ﺁﻭﺍﻩ ﺃﺣـ ‪‬ﺪ ﻣـﻦ ‪‬ﻣـﻮﺍﱄ‬ ‫ﻋﻠﻰ ﺃﻣـﺜﺎﻟﻪ ﻣﻦ ﺫﻱ ﺍﳉـﻼ ِﻝ‬ ‫ﻓﺄﺷـ ‪‬ﺮ ﹾﻗﻨﺎ ﻛﺈﺷـﺮﺍﻕ ﺍﻟﻶﱄ‬

‫ ‬ ‫ﺿ ‪‬ﻐ ٍﻦ‬ ‫ﺠـ ﹾﻞ ﻋﻠﻴﻨﺎ ‪‬ﻳﺎ ﺍ‪‬ﺑ ‪‬ﻦ ِ‬ ‫ﻓﻼ ﺗﻌ ‪‬‬ ‫ﻧ ‪‬ﺰﹾﻟﻨﺎ ‪‬ﻣﻨـﺰ ﹶﻝ ﺍﻷﺿﻴﺎﻑ ﻣﻨﻜﻢ‬ ‫ﻭﱄ ﰲ ﺣﻀـﺮﺓ ﺍﳌﻮﱃ ﻣﻘـﺎ ‪‬ﻡ‬ ‫ﻭﺻﺎﻓـﺎﱐ ﻭﻭﺍﻓـﺎﱐ ﺣﺒﻴـﱯ‬ ‫ﳊﺐ‪ ‬ﻣـﻮﰐ ﺑﻌﺪ ﻣﻮﰐ‬ ‫ﺃﺭﺍﱐ ﺍ ﹸ‬ ‫ﻭ ‪‬ﺟـ ‪‬ﺪﻧﺎ ﻣﺎ ﻭ ‪‬ﺟ ‪‬ﺪﻧﺎ ﺑﻌﺪ ‪‬ﻭ ‪‬ﺟ ٍﺪ‬ ‫ﻕ‬ ‫ﺕ ِﻣﻦ ﻧﻔﺴﻲ ﺑﺼﺪ ٍ‬ ‫ﺇﺫﺍ ﺃﻧﻜﺮ ‪‬‬ ‫ﺕ ﻧﻮ ‪‬ﺭﺍ‬ ‫ﺖ ﺍﻟﻨﻮﺭ ﺣﱴ ﺻﺮ ‪‬‬ ‫ﺃﻃﻌ ‪‬‬ ‫ﺖ ﺍﻟﻴﻮﻡ ِﻣﻦ ﺭﺏ‪ ‬ﺭﺣﻴ ٍﻢ‬ ‫ﻃ ﹶﻠـﻌ ‪‬‬ ‫ﻑ‬ ‫ﻂ ﻣـﻦ ﺍﷲ ﺍﻟﺮﺀﻭ ِ‬ ‫ﻓﻼ ﺗﻘـ‪‬ﻨ ﹾ‬ ‫ﻗ ‪‬ﺮﻳﻨﺎ ِﻣﻦ ﻛﻤﺎﻝ ﺍﻟﻨﺼﺢ ﹶﻓﺎ ﹾﻗ‪‬ﺒ ﹾﻞ‬ ‫ﷲ‬ ‫ﲑ ﺍﻟﺰﺍﺩ ﺗﻘـﻮﻯ ﺍﻟﻘﻠﺐ ْ‬ ‫ﻭﺧ ‪‬‬ ‫ﻭﻓـﻜﱢ ‪‬ﺮ ﰲ ﻛﻼﻣﻲ ﰒ ﻓـﻜﱢﺮ‬

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‫ﻒ ‪‬ﺳﻮ َﺀ ﺍﻟﻌـﻮﺍﻗﺐ ﻭﺍﳌﺂ ِﻝ‬ ‫ﻭ ‪‬ﺧ ‪‬‬ ‫ﻓﻨﺮﺟﻮ ﺃﻥ ﺗﻘـﻮﻟﻮﺍ ﱄ ِﻧـﺰﺍ ِﻝ‬ ‫ﻭﺷـﺄ ﹲﻥ ﻗﺪ ﺗﺒﺎﻋـﺪ‪ ‬ﻣﻦ ﺧﻴﺎﻝِ‬ ‫ﻭﹶﺃ ‪‬ﺭﻭﺍﱐ ﺑﻜﺎﺳـﺎﺕ ﺍﻟﻮﺻـﺎ ِﻝ‬ ‫ﻭﹶﺃ‪‬ﻧـﹶﺄﻯ ‪‬ﺗ ‪‬ﺮﺑـﱵ ﻓﺒـﺪﺍ ‪‬ﺯﻻﱄ‬ ‫ﻭﺇﻗـﺒﺎﱄ ﺃﺗﻰ ﺑﻌـﺪ ﺍﻟـﺰﻭﺍ ِﻝ‬ ‫ﺡ ﺑـﺎﱄ‬ ‫ﻓﻮﺍﻓـﺎﱐ ﺣﺒﻴﺒـﻲ ‪‬ﺭﻭ ‪‬‬ ‫ﻭﻻ ﻳﺪﺭﻱ ﺧﺼـﻴ ‪‬ﻢ ِﺳﺮ‪ ‬ﺣـﺎﱄ‬ ‫ﺲ ﺑﻌـﺜﻲ ﰲ ﺍﻟﻜﻤﺎ ِﻝ‬ ‫ﺖﴰ ‪‬‬ ‫ﻭﺟﻠﹼ ‪‬‬ ‫ﻭ ﹸﻗـ ‪‬ﻢ ﻭﺑﺘـﻮﺑ ٍﺔ ﳓـﻮﻱ ﺗﻌﺎ ِﻝ‬ ‫ِﻗـﺮﺍﻧﺎ ﺑﺎﻟﺘﻬـﻠﹼﻞ ﻛﺎﻟﺮﺟـﺎ ِﻝ‬ ‫ﺨـ ﹾﺬ ﺇﻳـﺎﻩ ﻗﺒـﻞ ﺍ ِﻻ ‪‬ﺭﲢـﺎ ِﻝ‬ ‫ﻓ‪‬‬ ‫ﻚ ﻛﻤـﺮ ٍﺀ ﻻ ﻳﺒﺎﱄ‬ ‫ﻭﻻ ﺗﺴـ ﹸﻠ ‪‬‬

‫ﰒ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻭﺳﻌﻮﱐ ﺳ‪‬ﺒﺎ‪ ،‬ﻭﺃﻭﺟﻌﻮﱐ ﻋﺘ‪‬ﺒﺎ ﰲ ‪‬ﺧ‪‬ﺘ ِﻦ "ﺃﲪﺪ"‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻣﺎ ﻣﺎﺕ‬ ‫ﺶ ﺃﺭ ﹶﻏ ‪‬ﺪ‪ ،‬ﻭﻣﺎ‬ ‫ﺖ ﺃﺳ ‪‬ﻌ ‪‬ﺪ‪ ،‬ﻭﻋﻴ ٍ‬ ‫ﺨ ٍ‬ ‫ﰲ ﺍﳌﻴﻌﺎﺩ ﻛﻤﺎ ﻭﻋﺪ ﰲ ﺍﻹﳍﺎﻡ ﻭﺃﻛﺪ‪ ،‬ﺑﻞ ﳒﺪﻩ ﺑ‪‬ﺒ ‪‬‬ ‫ﺴ ‪‬ﺮﺍ ﰲ ﺍﻣﺘﺮﺍﺀ ﺍ ِﳌﲑﺓ‪ ،‬ﻭﺇﻧﻪ ﺣ ‪‬ﻲ ﺳﺎِﻟ ‪‬ﻢ ﺇﱃ‬ ‫ﻧﺮﻯ ﺃﺛ ‪‬ﺮﺍ ﻓﻴﻪ ﻣﻦ ﺿﻌﻒ ﺍﳌﺮﻳﺮﺓ‪ ،‬ﻭﻻ ‪‬ﻋ ‪‬‬ ‫ﻫﺬﺍ ﺍﳊﲔ‪.‬‬ ‫ﺸﻌﺒﺘﲔ‪ ،‬ﺷﻌﺒﺔ ﰲ ﻣﻮﺕ‬ ‫ﺃﻣﺎ ﺍﳉﻮﺍﺏ ﻓﺎﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻹﳍﺎﻡ ﻛﺎﻥ ﻣﺸﺘﻤﻼ ﻋﻠﻰ ﺍﻟ ‪‬‬ ‫"ﺃﲪﺪ" ﻭﺷﻌﺒﺔ ﰲ ‪‬ﺧ‪‬ﺘِﻨﻪ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻛ ﹸﻘ ‪‬ﺮ ِﺓ ﺍﻟﻌﲔ‪ .‬ﻓﺄ ﱠﰎ ﺍﷲ ﺷﻌﺒﺔ ﺃﻭﱃ ﰲ ﺍﳌﻴﻌﺎﺩ‪،‬‬ ‫ﻭﻣﺎﺕ "ﺃﲪﺪ" ﻛﻤﺎ ﹸﺃ ‪‬ﺧِﺒ ‪‬ﺮ ﰲ ﺇﳍﺎﻡ ﺭﺏ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺗﻠ ﱠﻈﻰ ﺃﻗﺎﺭﺑﻪ ِﻣﻦ ﻫ ‪‬ﻢ ﻣﻮﺗﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﻻﺣﺖ ﻟﻚ ﺗﻔﺎﺻﻴﻞ ﻓﻮﺗﻪ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻚ ﺃﻥ ﺗﻘ ‪‬ﺮ ﺑﺼﺪﻕ ﻫﺬﻩ ﺍﻟﺸﻌﺒﺔ ﺑﺎﻟﻴﻘﲔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺸﻌﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ‪‬ﲞ‪‬ﺘِﻨﻪ ﻭﻓﻮﺗﻪ‪ ،‬ﻓﻼ ﳜﺘﻠﺞ ﰲ ﺻﺪﺭﻙ ﺗﺄﺧﲑ ﻣﻮﺗﻪ‪،‬‬

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‫ﺖ ﻓﻴﻈﻬﺮ ﻋﻠﻴﻚ‬ ‫ﻓﺈﻧﻪ ﺃﻣ ‪‬ﺮ ﻻ ﺗﻔﻬﻤﻪ ﺇﻻ ﺑﻌﺪ ﺍﻹﺣﺎﻃﺔ ﻋﻠﻰ ﺍﻟﻮﺍﻗﻌﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﻓ ِﻬﻤ ‪‬‬ ‫ﺧ ﹶﻄ ‪‬ﺆﻙ ﻛﺎﻟﺒﺪﻳﻬﻴﺎﺕ‪ ،‬ﻭﺗﻘ ‪‬ﺮ ﺑﺄﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻧﺴﺎﻙ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻙ‬ ‫ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﻭﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ ﺗﻠﺤﻘﻚ‪ ٤٦‬ﺑﺎﻟﻐﺎﻭﻳﻦ‪.‬‬ ‫ﺼﺔ‪ ،‬ﻭﻟﺘﻜﻮﻥ ﻣﻦ‬ ‫ﺺ ﻋﻠﻴﻚ ﺍﻟﻘﺼﺔ‪ ،‬ﻟﺘ ﹼﻄﻠﻊ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻭﲡﺪ ﻣﻨﻬﺎ ﺍﳊ ‪‬‬ ‫ﻓﺎﻵﻥ ﻧﻘ ‪‬‬ ‫ﺍﳌﺴﺘﺒﺼﺮﻳﻦ‪ .‬ﻓﺎﻋﻠﻢ ﺃﻥ ﺯﻭﺟﺔ "ﺃﲪﺪ" ﻭﺃﻗﺎﺭ‪‬ﺎ ﻛﺎﻧﻮﺍ ﻣﻦ ﻋﺸﲑﰐ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻻ‬ ‫ﻳﺘﺨﺬﻭﻥ ﰲ ﺳﺒﻞ ﺍﻟﺪﻳﻦ ‪‬ﻭِﺗﲑﰐ‪ ،‬ﺑﻞ ﻛﺎﻧﻮﺍ ﳚﺘﺮﺋﻮﻥ ﻋﻠﻰ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺃﻧﻮﺍﻉ‬ ‫ﺖ ﻣﻦ ﺍﻟﺮﲪﻦ ﺃﻧﻪ ﻣﻌ ﱢﺬ‪‬ﺑﻬﻢ ﻟﻮ ﱂ ﻳﻜﻮﻧﻮﺍ‬ ‫ﺍﻟﺒﺪﻋﺎﺕ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ ﻣﻔﺮﻃﲔ‪ .‬ﻓﹸﺄﹾﻟ ِﻬﻤ ‪‬‬ ‫ﺴﺎ ﻣﻦ‬ ‫ﺗﺎﺋﺒﲔ‪ .‬ﻭﻗﺎﻝ ﱄ ﺭﰊ ﺇ‪‬ﻢ ﺇﻥ ﱂ ﻳﺘﻮﺑﻮﺍ ﻭﱂ ﻳﺮﺟﻌﻮﺍ ﻓ‪‬ﻨﻨـ ِﺰﻝ ﻋﻠﻴﻬﻢ ِﺭ ‪‬ﺟ ‪‬‬ ‫ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﳒﻌﻞ ﺩﺍﺭﻫﻢ ﳑﻠ ‪‬ﻮﺓ ﻣﻦ ﺍﻷﺭﺍﻣﻞ ﻭﺍﻟﺜ‪‬ﻴﺒﺎﺕ‪ ،‬ﻭﻧﺘﻮﹼﻓﺎﻫﻢ ﺃﺑﺎِﺗ ‪‬ﺮ ﳐﺬﻭﻟﲔ‪.‬‬ ‫ﻭﺇﻥ ﺗﺎﺑﻮﺍ ﻭﺃﺻﻠﺤﻮﺍ ﻓﻨﺘﻮﺏ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺮﲪﺔ‪ ،‬ﻭﻧﻐ‪‬ﻴﺮ ﻣﺎ ﺃﺭﺩﻧﺎ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻓﻴﻈﻔﺮﻭﻥ‬ ‫ﺖ ﳍﻢ ﺇﲤﺎﻣﺎ ﻟﻠﺤﺠﺔ‪ ،‬ﻭﻗﻠﺖ ﺍﺳﺘﻐ ِﻔﺮﻭﺍ ﺭ‪‬ﺑﻜﻢ‬ ‫ﲟﺎ ﻳﺒﺘﻐﻮﻥ ﻓﺮﺣﲔ‪ .‬ﻓﻨﺼﺤ ‪‬‬ ‫ﺫﻱ‪٤٧‬ﺍﳌﻐﻔﺮﺓ‪ .‬ﻓﻤﺎ ﲰﻌﻮﺍ ﻛﻠﻤﺎﰐ‪ ،‬ﻭﺯﺍﺩﻭﺍ ﰲ ﻣﻌﺎﺩﺍﺗﻰ‪ .‬ﻓﺒﺪﺍ ﱄ ﺃﻥ ﺃﺷﻴﻊ ﺍﻻﺷﺘﻬﺎﺭ‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻟﻌﻠﻬﻢ ﻳﺘﻘﻮﻥ ﻭﻳﺮﺟﻌﻮﻥ ﺇﱃ ﻃﺮﻕ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻟﻌﻠﻬﻢ ﻳﻜﻮﻧﻮﻥ ﻣﻦ‬ ‫ﺍﳌﺴﺘﻐﻔﺮﻳﻦ‪.‬‬ ‫ﺸ‪‬ﻴﺎ ‪‬ﺭ"‪ ،‬ﻓﻨﺒﺬﻭﻩ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ ﻏﲑ ﻣﺒﺎﻟﲔ‪.‬‬ ‫ﺖ ﺍﻻﺷﺘﻬﺎ ‪‬ﺭ‪ ،‬ﻭﺃﻧﺎ ﰲ " ‪‬ﻫ ‪‬‬ ‫ﻓﺄﺷﻌ ‪‬‬ ‫ﺖ ﺑﻌﺪﻫﺎ ﻓﻬﻲ‬ ‫ﻭﻛﺎﻥ ﺫﻟﻚ ﺃﻭﻝ ﺍﻻﺷﺘﻬﺎﺭﺍﺕ ﰲ ﻫﺬﻩ ﺍﳌﻘ ‪‬ﺪﻣﺔ‪ ،‬ﻭﺍﻟﺒﻮﺍﻗﻲ ﺍﻟﱵ ﹸﺃﺷﻴﻌ ‪‬‬ ‫ﺠﻤﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻭﺃﻧﺖ‬ ‫ﺼﻠﺔ ﺍﳌﺼ ‪‬ﺮﺣﺔ‪ ،‬ﻭﻛﺎﻟﺘﻔﺼﻴﻞ ﻟﻠﻌﺒﺎﺭﺍﺕ ﺍ ﹸﳌ ‪‬‬ ‫ﳍﺎ ﻛﺎﻷﻧﺒﺎﺀ ﺍﳌﻔ ‪‬‬ ‫ﺗﻌﻠﻢ ﺃﻥ ﻭﻋﻴﺪ ﺫﻟﻚ ﺍﻻﺷﺘﻬﺎﺭ ﻛﺎﻥ ﻣﺸﺮﻭﻃﺎ ﺑﺸﺮﻁ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻻ ﻛﺎﻟﻌﻘﻮﺑﺔ ﺍﻟﻘﻄﻌﻴﺔ‬ ‫‪٤٨‬‬ ‫ﺍﻟﻮﺍﺟﺒﺔ ﺍﻟﻨﺎﺯﻟﺔ ﻣﻦ ﻏﲑ ﺍ ﹸﳌ ‪‬ﻬﻠﺔ‪ .‬ﻭﺇﻥ ﺷﺌﺖ ﻓﺎﻗﺮﹾﺃ ﺍﺷﺘﻬﺎﺭﺍ ﻣﲏ ﹸﻃﺒﻊ ﰲ "ﻏﻮﺿﻒ"‬ ‫‪ 46‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻳﻠﺤﻘﻚ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬ ‫‪ 47‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﺫﺍ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬ ‫‪" 48‬ﻏﻮﺿﻒ" ﲝﺴﺎﺏ ﺍﳉﻤﻞ ﺗﺴﺎﻭﻱ ‪ .١٨٨٦‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻡ ﺣﻀﺮﺗﻪ ﺃﺳﻠﻮﺏ ﺗﻀﻤﲔ ﺍﻷﺭﻗﺎﻡ‬ ‫ﰲ ﻛﻠﻤﺎﺕ؛ ﻭﻫﻮ ﺃﺳﻠﻮﺏ ﻋﺮﰊ ﻗﺪﱘ ﻣﻌﺮﻭﻑ ﻛﺎﻥ ﻳﺴﺘﺨﺪﻣﻪ ﺍﻷﺩﺑﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ ﳊﻔﻆ ﺍﻟﺘـﻮﺍﺭﻳﺦ‬ ‫ﺑﻄﺮﻳﻘﺔ ﺳﻬﻠﺔ‪ .‬ﻓﻤﺜﻼ ﻋﻨﺪﻣﺎ ﻣﺎﺕ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻤﻠﻮﻛﻲ "ﺑﺮﻗﻮﻕ" ﺻﺎﻍ ﺃﺣﺪ ﺍﻷﺩﺑﺎﺀ ﰲ ﻋﺼﺮﻩ ﺷﺒﻪ‬

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‫ﻒ ﻛ ِﱪ ﻫﺬﻩ ﺍﻟﻔﺌﺔ ﺍﻟﺒﺎﻏﻴﺔ‪ .‬ﻓﻠﻤﺎ ﱂ ﻳﻨﺘﻬﻮﺍ ‪‬ﺬﺍ‬ ‫ﻀ ِ‬ ‫ﻣﻦ ﺍﻟﺴﻨﻮﺍﺕ ﺍﳌﺴﻴﺤﻴﺔ‪ِ ،‬ﻟ ‪‬ﻐ ‪‬‬ ‫ﺍﻻﺷﺘﻬﺎﺭ‪ ،‬ﻭﱂ ﻳﺘﺮﻛﻮﺍ ﻃﺮﻳﻖ ﺍﻟﺘﺒﺎﺭ‪ ،‬ﻓﻜﺸﻒ ﺍﷲ ﻋﻠﻲ ﺃﻣﻮﺭﺍ ﻟﺘﻠﻚ ﺍﻟﻔﺌﺔ‪ ،‬ﻭﺃﻧﺎ ﺑﲔ‬ ‫ﺍﻟﻨﻮﻡ ﻭﺍﻟﻴﻘﻈﺔ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﺸﻒ ﺗﻔﺼﻴﻞ ﺫﻟﻚ ﺍﻹﳍﺎﻡ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬ ‫ﺖ ﱄ ﺃ ‪‬ﻡ ﺯﻭﺟﺔ "ﺃﲪﺪ"‪ ،‬ﻭﺭﺃﻳﺘﻬﺎ ﰲ‬ ‫ﻭﺑﻴﺎﻧﻪ ﺃﱐ ﻛﻨﺖ ﺃﺭﻳﺪ ﺃﻥ ﺃﺭﹸﻗﺪ‪ ،‬ﻓﺈﺫﺍ ﲤﹼﺜﻠ ‪‬‬ ‫ﺷﺄ ٍﻥ ﺃﺣ ‪‬ﺰ‪‬ﻧﲏ ﻭﺃﺭ ‪‬ﺟ ‪‬ﺪ‪ ،‬ﻭﻫﻮ ﺃﱐ ﻭﺟﺪ‪‬ﺗﻬﺎ ﰲ ﻓﺰﻉ ﺷﺪﻳﺪ ﻋﻨﺪ ﺍﻟﺘﻼﻗﻲ‪ ،‬ﻭﻋﱪﺍ‪‬ﺎ‬ ‫ﻚ‪ ..‬ﺃﻱ‬ ‫ﻳﺘﺤﺪﺭﻥ ﻣﻦ ﺍﳌﺂﻗﻲ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺃﻳﺘﻬﺎ ﺍﳌﺮﺃﺓ ﺗﻮﰊ ﺗﻮﰊ ﻓﺈﻥ ﺍﻟﺒﻼﺀ ﻋﻠﻰ ‪‬ﻋ ِﻘِﺒ ِ‬ ‫ﺖ ﻣﻦ ﺭﰊ ﺃﻧﻪ ﺗﻔﺼﻴﻞ‬ ‫ﺖ ﻣﻦ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻓ ِﻬﻤ ‪‬‬ ‫ﺖ ﺑﻨﺘﻚ‪ .‬ﰒ ﺗ‪‬ﻨ ‪‬ﺰﻟ ‪‬‬ ‫ﻋﻠﻰ ﺑﻨِﺘﻚ ﻭﺑﻨ ِ‬ ‫ﺍﻹﳍﺎﻡ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﺍﷲ ﺍﻟﻌﻼﻡ‪ ،‬ﻭﹸﺃﻟ ِﻘ ‪‬ﻲ ﰲ ﻗﻠﱯ ﰲ ﻣﻌﲎ ﺍﻟ ‪‬ﻌ ِﻘﺐ ﻣﻦ ﺍﻟﺪ‪‬ﻳﺎﻥ ﺃﻥ ﺍﳌﺮﺍﺩ‬ ‫ﺚ ﰲ ‪‬ﺭﻭﻋﻲ ﺃﻥ ﺍﻟﺒﻼﺀ ﺑﻼﺀﺍ ِﻥ‪،‬‬ ‫ﻫﻬﻨﺎ ﺑﻨﺘﻬﺎ ﻭﺑﻨﺖ ﺑﻨﺘﻬﺎ ﻻ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻭ‪‬ﻧ ِﻔ ﹶ‬ ‫ﺑﻼﺀ ﻋﻠﻰ ﺑﻨﺘﻬﺎ ﻭﺑﻼﺀ ﻋﻠﻰ ﺑﻨﺖ ﺍﻟﺒﻨﺖ ﻣﻦ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﺃ‪‬ﻤﺎ ﻣﺘﺸﺎ‪‬ﺎﻥ ﻣﻦ ﺍﷲ‬ ‫ﺖ ﻟﺘﻔﺘﻴﺶ ﻟﻔﻆ ﺍﻟ ‪‬ﻌ ِﻘﺐ ﺇﱃ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ‪ .٤٩‬ﻭﺇﺫﺍ ﺭﺟﻌ ‪‬‬ ‫ﺕ ﺍﷲ ﻣﺆ‪‬ﻳﺪ ﺍﳌﻠ ‪‬ﻬﻤﲔ‪.‬‬ ‫ﻓﺮﺍﺳﱵ ﺻﺤﻴﺤﺔ ﻣﻄﺎﺑﻘﺔ ﺑﺎﳌﻌﺎﱐ ﺍﳌﺮﻭ‪‬ﻳﺔ‪ ،‬ﻓﺸﻜﺮ ‪‬‬ ‫ﺍﳉﻤﻠﺔ‪" :‬ﰲ ﺍﳌﺸﻤﺶ" ﻭﺍﻟﱵ ﳎﻤﻮﻋﻬﺎ ‪ ٨٠١‬ﻭﻫﻲ ﻋﺎﻡ ﻭﻓﺎﺗﻪ ﺑﺎﳍﺠﺮﻳﺔ‪ .‬ﻭﻗﺪ ﺍﺧﺘﺎﺭﻫﺎ ﳌﺎ ﳍﺎ ﻣـﻦ‬ ‫ﺗﺸﺎﺑﻪ ﺑﺎﲰﻪ "ﺑﺮﻗﻮﻕ"‪ .‬ﻛﺬﻟﻚ ﻋﻨﺪﻣﺎ ﺗﻮﻓﲕ ﺍﻟﺸﺎﻋﺮ "ﺍﻟﺪﻟﻨﺠﺎﻭﻱ" ﺭﺛﺎﻩ ﺻﺪﻳﻖ ﻟﻪ ﰲ ﺃﺑﻴﺎﺕ ﺟـﺎﺀ‬ ‫ﻓﻴﻬﺎ‪:‬‬ ‫ﺖ‪ :‬ﻣﺎﺕ ﺍﻟﺸﻌﺮ ﺑﻌﺪ ‪‬ﻩ‬ ‫ﻓﻘﺪ ﹶﺃﺭ‪‬ﺧ ‪‬‬ ‫ﺼ ‪‬ﺮ‬ ‫ﺖ ﳌﻦ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﺃﹶﻗ ِ‬ ‫ﻓﻘﻠ ‪‬‬ ‫ﻭﲨﻠﺔ "ﻣﺎﺕ ﺍﻟﺸﻌﺮ ﺑﻌﺪﻩ" ﻗﻴﻤﺘﻬﺎ ﺍﻟﻌﺪﺩﻳﺔ ‪ ١١٢٣‬ﻭﻫﻮ ﺍﻟﻌﺎﻡ ﺍﳍﺠﺮﻱ ﺍﻟﺬﻱ ﺗﻮﰲ ﻓﻴﻪ‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

‫‪ 49‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﻗﺪ ﲰﻊ ﻣﲏ ﻫﺬﺍ ﺍﻟﻜﺸﻒ ﲟﻘﺎﻡ "ﻫﻮﺷﻴﺎﺭﺑﻮﺭ" ﻗﺒﻞ ﻣﻮﺕ "ﺃﲪﺪ"‪ ،‬ﺑﻞ ﻗﺒﻞ ﺇﺷﺎﻋﺔ‬ ‫ﺕ ﻛﹼﻠﻬﺎ‪ ،‬ﺭﺟ ﹲﻞ ِﻣﻦ ‪‬ﻭﹾﻟ ِﺪ ﺷﻴﺦ ﺻﺎﱀ ﻏﺰﻧﻮﻱ‪ ،‬ﻭﻛﻤﺎ ﺗﻌﻠﻢ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﺑﻦ ﺗﻘﻲ‪ ،‬ﻭﻧﺴﻴﺖ‬ ‫ﻭﺍﻗﻌﺎ ٍ‬ ‫ﺍﻟﻴﻮﻡ ﺍﲰﻪ‪ ،‬ﻭﺃﻋﺮﻑ ﻭﺟﻬﻪ‪ ،‬ﻟﻌﻞ ﺍﲰﻪ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺃﻭ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺍﻧﺘﻘﺎﻝ ﺍﳋﻴﺎﻝ‪،‬‬ ‫ﻭﺃﻇﻦ ﺃﻧﻪ ﻻ ﻳﻨﻜﺮﻩ ﻋﻨﺪ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﺍﷲ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﺒﺎﻝ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻢ ﻣﺎ ﰲ ﺻﺪﻭﺭ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﻣﻌﻪ‬ ‫ﺃﺷﻬﺎﺩ ﺁﺧﺮﻭﻥ ﻛﺎﻧﻮﺍ ﻫﻨﺎﻙ ﺣﺎﺿﺮﻳﻦ‪ ،‬ﻭﺃﻇﻦ ﺃﻥ ﺃﺣﺪﺍ ﻣﻨﻬﻢ ﻛﺎﻥ ﺑﺎﺑﻮ ﺇﳍﻲ ﲞﺶ ﺃﻛﻮﻧﺘﻨﺖ ﺍﳌﻠﺘﺎﱐ‪،‬‬ ‫ﻭﳏﻤﺪ ﻳﻌﻘﻮﺏ ﺃﺥ ﺍﳊﺎﻓﻆ ﳏﻤﺪ ﻳﻮﺳﻒ‪ ،‬ﻭﻣﻌﻪ ﳏﻤﺪ ﻳﻮﺳﻒ ﻭﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ .‬ﻭﻋﻔﺎ ﺍﷲ ﻋﲏ‬ ‫ﺇﻥ ﻛﻨﺖ ﺃﺧﻄﺄﺕ ﰲ ﺫﻛﺮ ﺃﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻓﺈﱐ ﻟﺴﺖ ﺃﺣﺼﻴﻬﻢ ﺑﺎﻟﻴﻘﲔ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﻋﻠﻰ ﻫﺬﺍ ﺇﺣﺪﻯ‬ ‫ﻋﺸﺮﺓ ﻣﻦ ﺳﻨﲔ‪ .‬ﻣﻨﻪ‬

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‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﺍﷲ ﺻ ‪‬ﺮﺡ ﰲ ﻫﺬﺍ ﺍﻟﻜﺸﻒ ﻣﺎ ﺃﺭﺍﺩ ﻣﻦ ﻧﻮﻉ ﺍﻟﺘﺨﻮﻳﻒ ﻭﺍﻹﻧﺬﺍﺭ‪،‬‬ ‫ﺚ‬ ‫ﻭﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﻵﻓﺔ ﻋﻠﻰ ﺯﻭﺝ "ﺃﲪﺪ" ﻭﺑﻨﺘﻬﺎ ﻣﻦ ﺍﷲ ﺍﻟﻘﻬﺎﺭ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﺣ ﹼ‬ ‫ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﺃﻭﻣﹶﺄ ﺑﻪ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻳﺆ ‪‬ﺧﺮ ﺑﺎﻟﺘﻀﺮﻉ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ‬ ‫ﺍﻟﻐﻔﺎﺭ‪ ،‬ﻭﻻ ﳛﻞ ﺍﻟﻐﻀﺐ ﺇﻻ ﻋﻨﺪ ﺍﻹﺑﺎﺀ‪ ،‬ﻭﺍﻻﺟﺘﺮﺍﺀ ﻭﺍﻻﻋﺘﺪﺍﺀ‪ ،‬ﻭﻣﻦ ﺗﺎﺏ‬ ‫ﻭﺍﺳﺘﻐﻔﺮ ﻓﻠﻪ ﺣﻆ ﻣﻦ ﺭﲪﺔ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﻻ ﻳﺄﺧﺬﻩ ﻋﺬﺍﺏ ﻣﻬﲔ‪ ،‬ﺇﻻ ﺑﻌﺪ‬ ‫ﺖ ﻫﺬﺍ ﺍﻟﻜﺸﻒ ﺑﺎﻻﺷﺘﻬﺎﺭ‪ ،‬ﻛﻤﺎ ﺃﺷﻌﺖ ﺇﳍﺎﻣﻲ‬ ‫ﺍﻟﻌﻮﺩ ﺇﱃ ﺳﲑ ﺍﻟﻔﺎﺳﻘﲔ‪ .‬ﻓﺄﺷﻌ ‪‬‬ ‫ﺖ ﻓﻴﻬﻢ ﻣﺮﺓ ﺛﺎﻟﺜﺔ‬ ‫ﻗﺒﻠﻪ ﳍﺪﺍﻳﺔ ﺍﻷﺣﺮﺍﺭ‪ .‬ﰒ ﺇﺫﺍ ﻣﻀﻰ ﻋﻠﻴﻪ ﻣِﻠ ‪‬ﻲ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﹸﺃﹾﻟ ِﻬﻤ ‪‬‬ ‫ﻣﻦ ﺍﷲ ﺍﻟﺪ‪‬ﻳﺎﻥ‪ ،‬ﻭﲡﹼﻠﻰ ﻫﺬﺍ ﺍﻹﳍﺎﻡ ﻛﺎﻟﻨﻮﺭ ﰲ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻭﺭﻓﻊ ﺍﳊﺠﺐ ﻛﻠﻬﺎ ﻣﻦ‬ ‫ﺍﻟﺴ ‪‬ﺮ ﺍﳌﺴﺘﻮﺭ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺷﺮﺣﺎ ﻣﺒﺴﻮﻃﺎ ﻟﻺﳍﺎﻣﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﺗﻔﺼﻴﻼ ﻟﻠ ﹶﻜِﻠﻢ‬ ‫ﺍ‪ ‬ﻤﻠﺔ ﺍﻟﻜﺸﻔﻴﺔ‪ ،‬ﻭﺑﻴﺎﻧﺎ ﻭﺍﺿﺤﺎ ﻟﻠﺴﺎﻣﻌﲔ‪.‬‬ ‫ﻭﺑﻴﺎﻧﻪ ﺃﻥ ﺍﷲ ﺧﺎﻃﺒﲏ ﰲ ﻋﺸﲑﰐ ﺍﳌﻌﺘﺪﻳﻦ‪ ،‬ﻭﻗﺎﻝ‪" :‬ﻛ ﹼﺬﺑﻮﺍ ﺑﺂﻳﺎﰐ ﻭﻛﺎﻧﻮﺍ ‪‬ﺎ‬ ‫ﷲ ﻭﻳﺮ ‪‬ﺩﻫﺎ ﺇﻟﻴﻚ‪ ،‬ﻻ ﺗﺒﺪﻳ ﹶﻞ ﻟﻜﻠﻤﺎﺕ ﺍﷲ‪ ،‬ﺇﻥ ﺭ‪‬ﺑﻚ ﻓ ‪‬ﻌﺎ ﹲﻝ‬ ‫ﻣﺴﺘﻬﺰﺋﲔ‪ ،‬ﻓﺴﻴﻜﻔﻴ ﹶﻜﻬﻢ ﺍ ُ‬ ‫ﱄ ﺑﻌﺪ‬ ‫ﺖ "ﺃﲪﺪ" ﺇ ﹼ‬ ‫ﷲ" ﺇﱃ ﺃﻧﻪ ﻳ ‪‬ﺮ ‪‬ﺩ ﺑﻨ ‪‬‬ ‫ﳌﺎ ﻳﺮﻳﺪ‪ .‬ﻓﺄﺷﺎﺭ ﰲ ﻟﻔﻆ "ﻓﺴﻴﻜﻔﻴ ﹶﻜﻬﻢ ﺍ ُ‬ ‫ﺇﻫﻼﻙ ﺍﳌﺎﻧﻌﲔ‪ .‬ﻭﻛﺎﻥ ﺃﺻﻞ ﺍﳌﻘﺼﻮﺩ ﺍﻹﻫﻼﻙ‪ ،‬ﻭﺗﻌﻠﻢ ﺃﻧﻪ ﻫﻮ ﺍ ﹶﳌﻼﻙ‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺗﺰﻭﳚﻬﺎ ﺇﻳﺎﻱ ﺑﻌﺪ ﺇﻫﻼﻙ ﺍﳍﺎﻟﻜﲔ ﻭﺍﳍﺎﻟﻜﺎﺕ‪ ،‬ﻓﻬﻮ ﻹﻋﻈﺎﻡ ﺍﻵﻳﺔ ﰲ ﻋﲔ‬ ‫ﺤ ﹶﻜ ٍﻢ ﺃﺧﺮﻯ ﻣﻦ ﻋﺎﱂ ﺍﳌﻐﻴﺒﺎﺕ‪ ،‬ﺃﻭ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﺈﺩﺭﺍﺝ ﺍﳌﺸﻜﻼﺕ ﺍﳌﻌﻀﻼﺕ‪ ،‬ﺃﻭ ِﻟ ِ‬ ‫ﻟﺮﺣ ٍﻢ ﻋﻠﻰ ﺍﳌﺼﺎﺑﲔ ﻭﺍﳌﺼﺎﺑﺎﺕ‪ ،‬ﻓﺈﻧﻪ ﻳﻀﻊ ﺍﳌﺮﻫﻢ ﺑﻌﺪ ﺍﳉﺮﺡ‪ ،‬ﻭﻳﻌﻄﻲ ﺍﻟﻔﺮﺡ ﺑﻌﺪ‬ ‫ﺍﻟﺘﺮﺡ‪ ،‬ﻭﻻ ﻳﺮﻳﺪ ﺃﻥ ﳚﻴﺢ ﻋﺒﺎﺩﻩ ﺍﳌﺴﺘﻀﻌﻔﲔ‪ .‬ﻭ ‪‬ﻣﻦ ﺃﺯﻳ ‪‬ﺪ ﻣﻨﻪ ‪‬ﺟﻮﺩﺍ ﻭﺭﲪﺎ؟ ﻭﻫﻮ‬ ‫ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪.‬‬ ‫ﻭﺇﱐ ﺃﺟﺪ ﺇﺷﺎﺭﺓ ﰲ ﺍﻻﺷﺘﻬﺎﺭ ﺍﻷﻭﻝ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻣﻦ ﺍﷲ ﺍﻟﺮﺍﺣﻢ ﺍﻟﻮﻫﺎﺏ‪،‬‬ ‫ﻓﺈﻧﻪ ﻗ ﹼﻔﻰ ﺑﺬﻛﺮ ﺭﲪﺘﻪ ﺑﻌﺪ ﺫﻛﺮ ﻋﻘﻮﺑﺎﺕ ﻧﺎﺯﻟﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﺌﺔ‪ ،‬ﻭﺑﻌﺪ ﺫﻛﺮ‬ ‫ﺃﺭﺍﻣﻠﻬﻢ ﻭﻣﺼﺎﺋﺒﻬﻢ ﺍﳌﺘﻔﺮﻗﺔ‪ ،‬ﻓﺨﺎﻃﺒﲏ ﺑﻨﻬ ٍﺞ ﻛﺄﻧﻪ ﻳﺸﲑ ﺇﱃ ﺍﻟﺮﺣﻢ ﻋﻠﻴﻬﻢ ﰲ ﺍﻷﻳﺎﻡ‬ ‫ﻸ‬ ‫ﺏ‪ ،‬ﻭ‪‬ﻳﻤ ُ‬ ‫ﺖ ﳐ ‪‬ﺮ ‪‬‬ ‫ﺍﻵﺗﻴﺔ‪ ،‬ﻓﻘﺎﻝ‪" :‬ﻳﺒﺎﺭﻛﻚ ﺍﷲ ﺑﱪﻛﺎﺕ ﻣﺴﺘﻜﺜﺮﺓ‪ ،‬ﻭ‪‬ﻳﻌ ‪‬ﻤﺮ ﺑﻚ ﺑﻴ ‪‬‬ ‫ﺑﻚ ِﻣﻦ ﺑﺮﻛﺎﺕ ﺩﺍ ‪‬ﺭ ﳐ ‪‬ﻮﻓ ﹲﺔ"‪ .‬ﻓﻬﺬﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺯﻣﺎﻥ ﻳﺄﰐ ﻋﻠﻴﻬﻢ ﺑﻌﺪ ﺯﻣﺎﻥ‬

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‫ﺻﻠﺔ ﻣﻘ ‪‬ﺪﺭﺓ ﻣﻮﻋﻮﺩﺓ ﰲ ﺍﻻﺷﺘﻬﺎﺭﺍﺕ‪ ،‬ﻭﺗﺘﻢ ﻳﻮﻣﺌﺬ ﻛﻠﻤﺔ ﺭ‪‬ﺑﻨﺎ‪،‬‬ ‫ﺍﻵﻓﺎﺕ‪ ،‬ﻋﻨﺪ ‪‬ﻭ ‪‬‬ ‫ﻭﺗﺴﻮ ‪‬ﺩ ﻭﺟﻮﻩ ِﻋﺪﺍﻧﺎ‪ ،‬ﻭﻳﻈﻬﺮ ﺃﻣﺮ ﺍﷲ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﻛﺎﺭﻫﲔ‪ .‬ﻭﺇﻥ ﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ‬ ‫ﻚ ﻛﻤﺎ ﻭﻋﺪ ﰲ "ﻓﺴﻴﻜﻔﻴ ﹶﻜﻬﻢ" ﺃﺭﺑﻌ ﹰﺔ‬ ‫ﺃﻣﺮﻩ ﻭﺇﻥ ﺍﷲ ﳜﺰﻱ ﻗﻮﻣﺎ ﻓﺎﺳﻘﲔ‪ .‬ﻓﺄﻫﻠ ‪‬‬ ‫ﺐ ﺗﺰﻟﻴﺠﻬﺎ‪ ،‬ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ‬ ‫ﺐ ﺍﻵﻓﺎﺕ ‪‬ﻋ ِﻘ ‪‬‬ ‫ﻣﻨﻬﻢ ﺑﻌﺪ ﺗﺰﻭﳚﻬﺎ‪ ،‬ﻭﻋﺎﺙ ﻓﻴﻬﻢ ﺫﺋ ‪‬‬ ‫ﻚ ﺃﺑﺎﻫﺎ ﻭﻋﻤ‪‬ﺘ ‪‬ﻴﻬﺎ ﻭﺟﺪ‪‬ﺗﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻛﻞ ﺃﺣﺪ ﻣﻦ ﺍﻟﻐﺎﻟﲔ‬ ‫ﺍﳌﻄﻠﻌﲔ‪ .‬ﻓﺈﻧﻪ ﺃﻫﻠ ‪‬‬ ‫ﺍﳌﻌﺘﺪﻳﻦ‪ .‬ﻭﺍﻵﻥ ﻣﺎ ﺑﻘﻲ ﺇﻻ ﻭﺍﺣﺪ ﻣﻦ ﺍﳍﺎﻟﻜﲔ‪ .‬ﻓﺎﻧﻈﺮﻭﺍ ﺇﱃ ﺣﻜﻢ ﺍﷲ ﻛﻴﻒ ﺃﺗﻰ‬ ‫ﺍﻷﺭﺽ ﻣﻦ ﺃﻃﺮﺍﻓﻬﺎ‪ ،‬ﻭﺍﻧﺘ ِﻈﺮﻭﺍ ﺳﺎﻋﺔ ﻳﻮﰲ ﻓﻴﻬﺎ ‪‬ﺷﻈﺎﹶﻓﻬﺎ‪ .‬ﺇﻧﻪ ﻻ ﻳﺒﻄﻞ ﻗﻮﻟﻪ‪ ،‬ﻭﺇﻧﻪ‬ ‫ﻻ ﳜﺰﻱ ﻗﻮ ‪‬ﻣﺎ ﻣﻠ ‪‬ﻬﻤﲔ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﻋﻠﻰ ﻟﻔﻆ "ﻓﺴﻴﻜﻔﻴ ﹶﻜﻬﻢ ﺍﷲ" ﻣﻦ ﺍﻟﺮﲪﻦ ﺑﻌﺪ ﺫﻛﺮ‬ ‫ﺗﻜﺬﻳﺐ ﺃﻫﻞ ﺍﻟﻄﻐﻴﺎﻥ‪ ،‬ﻛﺎﻥ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻻ ﻳ‪‬ﻨﺰﻝ ﺇﻻ ﻋﻨﺪ ﺍﻟﺘﻜﺬﻳﺐ‬ ‫ﻭﺍﻟﻌﺪﻭﺍﻥ‪ .‬ﻓﻠﻤﺎ ﻛ ﹼﺬﺑﻮﺍ ﺑﻌﺪ ﺍﻟﺘﺰﻭﻳﺞ ﻭﻗﺎﻣﻮﺍ ﺑﺎﻻﺳﺘﻬﺰﺍﺀ ﻭﺁﺫﻭﱐ ﺑﺄﻧﻮﺍﻉ ﺍﻹﻳﺬﺍﺀ‪،‬‬ ‫ﺸﻲ‬ ‫ﺸﻴﻬﻢ ﻣﻦ ﺍﻟﻐﻢ ﻣﺎ ﻏ ِ‬ ‫ﻓﺄﻣﺎﺕ ﺍﷲ ﺃﺑﺎﻫﺎ "ﺃﲪﺪ" ﻭﺑ ‪‬ﺪﻝ ﺿﺤﻜﻬﻢ ﺑﺎﻟﺒﻜﺎﺀ‪ ،‬ﻭﻏ ِ‬ ‫ﳋ‪‬ﺘﻦ‬ ‫ﻑ ﻧﻔﺲ ﺍ ﹶ‬ ‫ﺕ ﺍﳌﺎﺋﺖ ﻭﺧﻮ ‪‬‬ ‫ﻗﻮ ‪‬ﻡ ﻳﻮﻧﺲ ﻋﻨﺪ ﺇﻳﻨﺎﺱ ﺁﺛﺎﺭ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﺃﻟﻘﺎﻫﻢ ﻣﻮ ‪‬‬ ‫ﰲ ﺃﻧﻮﺍﻉ ﺍﻻﺿﻄﺮﺍﺏ‪ .‬ﻭﳌﺎ ﺑﻠﻎ ﻧﺴﺎ َﺀﻫﻢ ﻧﻌ ‪‬ﻲ ﻣﻮﺕ "ﺃﲪﺪ"‪ ،‬ﻭﻛ ‪‬ﻦ ِﻣﻦ ﻗﺒﻞ ﻛﺮﺟﻞ‬ ‫ﺃﻛ ﹶﻔ ‪‬ﺮ ﻭﺃﻛ‪‬ﻨ ‪‬ﺪ‪ ،‬ﻋ ﹶﻄ ﹾﻄ ‪‬ﻦ ﺟﻴﻮ‪‬ﻦ‪ ،‬ﻭﺃﺳ ﹾﻠ ‪‬ﻦ ﻏﺮﻭ‪‬ﻦ‪ ،‬ﻭﺻﻜﻜﻦ ﺧﺪﻭﺩﻫﻦ‪ ،‬ﻭﺗﺬﻛﺮﻥ‬ ‫ﺾ ﻋﻠﻴﻬﻦ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﺍﻟﻮﺍﺑﻞ‪ ،‬ﻭﺍﻫﺘ ‪‬ﺰﺕ ﺍﻷﺭﺽ‬ ‫ﻋﻨﻮﺩﻫﻦ‪ ،‬ﻭﻫﺎﺟﺖ ﺍﻟﺒﻼﺑﻞ‪ ،‬ﻭﺍﻧﻘ ‪‬‬ ‫ﳋ‪‬ﺘﻦ ﰲ ﺃﻭﻫﺎﻣﻬﻦ‪ ،‬ﻭﻃ ِﻔﻘﻦ ﻳ ﹸﻘ ﹾﻠﻦ ﻭﺍﻟﺪﻣﻮﻉ ﲡﺮﻱ‬ ‫ﺕﺍﹶ‬ ‫ﲢﺖ ﺃﻗﺪﺍﻣﻬﻦ‪ ،‬ﰒ ﲤﱠﺜ ﹶﻞ ﻣﻮ ‪‬‬ ‫ﻣﻦ ﺍﻟﻌﻴﻮﻥ‪ :‬ﻫﺬﺍ ﻣﺎ ﻭﻋﺪ ﺍﻟﺮﲪﻦ ﻭﺻ ‪‬ﺪﻕ ﺍﳌﺮﺳﻠﻮﻥ‪.‬‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﻫﺆﻻﺀ ﺃﻭﺟﺴﻮﺍ ﰲ ﺃﻧﻔﺴﻬﻢ ﺧﻴﻔﺔ‪ ،‬ﻭﻇﻨﻮﺍ ﺃﻥ ‪‬ﺧ‪‬ﺘﻨﻬﻢ ﺳﻴﻤﻮﺕ‬ ‫ﺿﲔ ﻣﻘﺼﻮﺩﻳﻦ ﰲ ﺇﳍﺎﻡ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺎﻥ‬ ‫ﻛﻤﺎ ﻣﺎﺕ ﺻﻬﺮﻩ ﻋﻘﻮﺑ ﹰﺔ‪ ،‬ﻓﺈ‪‬ﻤﺎ ﻛﺎﻧﺎ ﹶﻏ ‪‬ﺮ ‪‬‬ ‫ﻣﻮﺕ ﺃﺣﺪﳘﺎ ﻟﻶﺧﺮ ﻛﺸﺎﻫﺪ‪ ،‬ﻭﻣﻦ ﺍﳌﻘﺘﻀﻰ‪ ٥٠‬ﺍﻟﻔﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃ‪‬ﺎ ﺗﻘﻴﺲ‬ ‫ﺑﺎﻷﺣﻮﺍﻝ ﺍﳌﻮﺟﻮﺩﺓ ﻟﻸﺷﻴﺎﺀ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﺃﺷﻴﺎﺀ ﺃﺧﺮﻯ ﺗﻀﺎﻫﻴﻬﺎ ﺑﻨﺤﻮ ﻣﻦ ﺍﻷﳓﺎﺀ‪،‬‬ ‫‪ 50‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻣﻘﺘﻀﻰ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﻓﺘﻔ ‪‬ﻬﻢ ﺃﻥ ﻭﺍﻗﻌﺎﺕ ﺁﺗﻴﺔ ﻟﻴﺴﺖ ﺇﻻ ﻛﻤﺜﻞ ﻧﻈﺎﺋﺮﻫﺎ ﺍﳌﺸﻬﻮﺩﺓ‪ ،‬ﻭﺗﺴﺘﻨﺒﻂ ﺍﻷﺣﻜﺎﻡ‬ ‫ﺍﳌﻨﺘﻈﺮﺓ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﳌﺘﻮﲰﲔ‪ .‬ﻓﻠﻤﺎ ﺍﻧﻜﺸﻒ ﻋﻠﻰ‬ ‫ﻋﺸﲑﰐ ﲟﻮﺕ "ﺃﲪﺪ" ﺍﻟﻨﻈﲑ ﻭﺑﺪﺍ ﺍ ﹶﳌﹶﺜﻞ ﺍﻟﻜﺒﲑ‪ ،‬ﻓﺨﺎﻓﻮﺍ ﺧﻮﻓﺎ ﻛﺜﲑﺍ ﻣﻊ ﺇﻛﺜﺎﺭ‬ ‫ﺖ ﺃﻟﺴﻨﻬﻢ ﻭﺻﺎﺭﻭﺍ ﻛﺎﳌﺒﻬﻮﺗﲔ‪.‬‬ ‫ﺍﻟﺒﻜﺎﺀ‪ ،‬ﻭﻧﺴﻮﺍ ﻃﺮﻳﻖ ﺍﻟﺘﻤﺴﺨﺮ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ‪ ،‬ﻭ ‪‬ﺯ ‪‬ﻣ ‪‬‬ ‫ﺼﻠﻮﺍ ﻣﻦ ﻫﻔﻮ‪‬ﻢ‪ ،‬ﻭﺗﻨﺪﻣﻮﺍ ﻋﻠﻰ ﻓﻮﻫﺘﻬﻢ‪ ،‬ﻭﺧﻀﻌﺖ ﺃﻋﻨﺎﻗﻬﻢ ﻛﺎﳌﺼﺎﺑﲔ‪.‬‬ ‫ﻭﺗﻨ ‪‬‬ ‫ﺖ ﺃﻥ ﻫﺬﺍ ﺍﻹﳍﺎﻡ ﻛﺎﻥ ﻹﻧﺬﺍﺭ ﻫﺬﻩ ﺍﻟﻌﺸﲑﺓ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻮﻋﻴﺪ ﻭﺷﺮﻃﻪ‬ ‫ﻭﻗﺪ ﻋﻠﻤ ‪‬‬ ‫ﺨ‪‬ﺘﻨﻬﻢ ﺩﺧ ﹲﻞ ﰲ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ .‬ﰒ ﻟﻴﺲ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ‪‬ﻳ ﹶﻈ ‪‬ﻦ‬ ‫ﻟﺘﻠﻚ ﺍﻟﻔﺌﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ِﻟ ‪‬‬ ‫ﺃﻥ ﻗﻠﺐ ﺧﺘﻨﻬﻢ ﺑﻘﻲ ﻋﻠﻰ ﺍﳉﺮﺃﺓ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻣﻊ ﻣﻌﺎﻳﻨﺔ ﻣﻮﺕ ﺻﻬﺮﻩ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫ﺷﺮﻳﻜﻪ ﰲ ﻧﺒﺄ ﺍﳍﻼﻛﺔ‪ ،‬ﺑﻞ ﺷﻬﺪ ﺍﻟﺸﺎﻫﺪﻭﻥ ﺃﻧﻪ ﺧﺎﻑ ﺧﻮﻓﺎ ﺷﺪﻳﺪﺍ ﺑﻌﺪ ﻫﺬﻩ‬ ‫ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻭﻛﺎﺩ ﺃﻥ ﺗﺰﻫﻖ ﻧﻔﺴﻪ ﺑﻌﺪ ﲰﺎﻉ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ‪ ،‬ﻭﺧﺸﻲ ﻋﻠﻰ ﻧﻔﺴﻪ‪،‬‬ ‫ﺴﺐ ﺍﻟﻨﻜﺎﺡ ﺁﻓﺔ ﻣﻦ ﺍﻵﻓﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﰲ ﺷﻚ ﻓﺎﺳﺄﻝ ﺍﻟﻌﺎﺭﻓﲔ‬ ‫ﻭﺣ ِ‬ ‫ﺍﻟﻨﺎﻇﺮﻳﻦ‪.‬‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃ‪‬ﻢ ﳌﺎ ﲣ ‪‬ﻮﻓﻮﺍ ﺑﻌﺪ ﻣﻮﺕ "ﺃﲪﺪ"‪ ،‬ﻭﺧ ‪‬ﻮﻑ ﻫﻼ ﹸﻛﻪ ﻛ ﱠﻞ ﺃﺣﺪ‬ ‫ﻭﺃﺭ ‪‬ﺟ ‪‬ﺪ‪ ،‬ﻓﻜﺎﻥ ﺣﻘﻬﻢ ﺃﻥ ﻳﻨﺘﻔﻌﻮﺍ ﺑﺸﺮﻁ ﺍﻹﳍﺎﻡ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺬﺍﺏ ﻛﺎﻥ ﻣﺸﺮﻭﻃﺎ ﻻ‬ ‫‪‬ﺣﻜﻤﺎ ﻗﻄﻌﻴﺎ ﻛﻤﺎ ﻫﻮ ﻭﻫﻢ ﺍﻟﻌﻮﺍﻡ‪ .‬ﻓﺎﺳﺄ ﹾﻝ ﺃﻫﻞ "ﺃﲪﺪ" ﻣﺎ ﺟﺮﻯ ﻋﻠﻰ ﺯﻭﺟﻪ‬ ‫ﺠﻢ ﺍﳍﻤﻮﻡ ﻋﻠﻰ‬ ‫ﺖ ﻋﻠﻴﻬﺎ ﻣﺼﺎﺋﺐ ﻭﻫ ‪‬‬ ‫ﺻ‪‬ﺒ ‪‬‬ ‫ﺍﻷﺭﻣﻠﺔ ﺑﻌﺪ ﻣﻮﺗﻪ ﰲ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﻛﻴﻒ ‪‬‬ ‫ﺕ ﻛﺎﳌﺴﺎﻛﲔ ﺑﻌﺪ‬ ‫ﻱ ﻭﻻ ﻣﺘﻜ ﹼﻔ ﹸﻞ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﻗﻌﺪ ‪‬‬ ‫ﺍﻟﻔﺆﺍﺩ‪ ،‬ﻭﻣﺎ ﺑ ِﻘﻲ ﳍﺎ ِﺛﻤﺎ ﹲﻝ ﻭﻻ ‪‬ﻧ ِﻮ ‪‬‬ ‫ﲔ ‪‬ﻋ‪‬ﺒ ‪‬ﺮﻯ‪ ،‬ﻭﻗﻠﺐ ﻋﻠﻰ ﲨﺮ ﺍﻟﻐﻀﺎ‪ ،‬ﻭﻛﻴﻒ‬ ‫ﺖ ﻧﻌ‪‬ﻴﻪ ﺑﻌ ٍ‬ ‫ﻛﻮ‪‬ﺎ ﻛﺎﻟ ﹶﻔ‪‬ﻴﺎﺩ‪ ،‬ﻭﻛﻴﻒ ﲰﻌ ‪‬‬ ‫ﺕ ﺃﻳﺎ ‪‬ﻡ‬ ‫ﻑ ﻣﻮﺕ ﺍﳋﱳ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟ‪‬ﻨﺂﺩ‪ ،‬ﻭﺃﻧﻔﺪ ‪‬‬ ‫ﺟﺮﻯ ﻋﻠﻴﻬﺎ ﻣﺎ ﺟﺮﻯ‪ .‬ﰒ ﺃﻛﻠﻬﺎ ﺧﻮ ‪‬‬ ‫ﺖ ﺃ ‪‬ﻣﻬﺎ ﻭﺃﺧﻮﺍ‪‬ﺎ ﻭ ﹸﺫ‪‬ﺑ ‪‬ﻦ ﰲ ﻓﻜ ِﺮ ﻣﻮﺕ ﺍﳋﱳ‪،‬‬ ‫ﺍﳌﻴﻌﺎﺩ ﺑﺎﻻﺭﺗﻌﺎﺩ‪ .‬ﻭﻛﺬﻟﻚ ﻓﺰﻋ ‪‬‬ ‫ﻭﺷﺮﺑﻦ ﻛﺄﺳﺎﺕ ﺍﳊﺰﻥ‪ ،‬ﻭﺟﻌﻠﻦ ﻋﻤﺮﻥ‪ ٥١‬ﺃﻭﻗﺎ‪‬ﻦ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﻭﺍﻟﺼﻴﺎﻡ‬ ‫ﻭﺍﻟﺼﺪﻗﺎﺕ‪ .‬ﻭﻣﺎ ﺭﹶﻗﺄ ﳍﻦ ﻣﻦ ﺍﳍ ‪‬ﻢ ﺩﻣﻌ ﹲﺔ‪ ،‬ﻭﲤﹼﺜ ﹶﻞ ﳍﻦ ِﻟﺨﺘﻨﻬﻦ ﰲ ﻛﻞ ﻭﻗﺖ ‪‬ﻣِﻨ‪‬ﻴ ﹲﺔ‪،‬‬ ‫‪ 51‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻳﻌﻤﺮﻥ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﻓﺎﺳﺄﻝ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺇﻥ ﻛﻨﺖ ﻣﻦ ﺍﳌﺮﺗﺎﺑﲔ‪.‬‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃ‪‬ﻢ ﳌﺎ ﺗﺎﺑﻮﺍ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ‪ ،‬ﻛﻤﺎ ﻫﻲ ﺳﻨﺔ ﻗﺪﳝﺔ‬ ‫ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻠﻐﻲ ﺷﺮﻁ ﻭﻋﻴﺪﻩ ﻭﻻ ﻳﺘﺮﻙ ﻃﺮﻳﻖ ﺍﳌﻌﺪﻟﺔ‪ ،‬ﻭﻻ ﻳﻈﻠﻢ‬ ‫ﻛﺎﳌﻌﺘﺪﻳﻦ‪ .‬ﻭﻋﻠﻴﻚ ﺃﻥ ﺗﻘﺮﺃ ﺍﺷﺘﻬﺎﺭﺍﰐ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻭﲡﻤﻊ ﰲ ﻧﻈﺮﻙ ﺍﳌﻘﺎﻣﺎﺕ‬ ‫ﺖ ﺫﻟﻚ ﻓﺘﺼﻞ ﺇﱃ ﻧﺘﻴﺠﺔ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﺗﻄﻠﻊ ﻋﻠﻰ ﺷﺮﻭﻁ ﺻﺮﳛﺔ‪,‬‬ ‫ﺍﳌﺘﻔﺮﻗﺔ‪ ،‬ﻓﺈﺫﺍ ﻓﻌﻠ ‪‬‬ ‫ﻭﺗﻨﺠﻮ ﻣﻦ ﻃﺮﻳﻖ ﺍﳋﻄﺄ ﻭﺍﳋﺎﻃﺌﲔ‪ .‬ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﱐ ﺃﺷﻌﺖ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‬ ‫ﺙ ﰲ ﺍﻷﻭﻗﺎﺕ ﺍﳌﺘﻔﺮﻗﺔ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺇﳍﺎﻡ ﰲ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ ﺇﻻ ﻛﺎﻥ‬ ‫ﺕ ﺛﻼ ٍ‬ ‫ﺍﺷﺘﻬﺎﺭﺍ ٍ‬ ‫ﺖ ﰲ‬ ‫ﺕ ﻋﻠﻴﻚ ﰲ ﺍﻟﺘﺬﻛﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﺃﱂ ‪‬ﺗ‪‬ﻨ‪‬ﺒﹸﺄﻭﺍ ﲟﺎ ﺃﺷﻌ ‪‬‬ ‫ﻣﻌﻪ ﺷﺮﻁ ﻛﻤﺎ ﻗﺮﺃ ‪‬‬ ‫ﺍﻟﺴﻨﻮﺍﺕ ﺍﳌﺎﺿﻴﺔ‪ ،‬ﻓﺄﻳﻦ ﺗﺬﻫﺒﻮﻥ ﻛﺎﻟﺜﺎﻏﻴﺔ ﺃﻭ ﺍﻟﺮﺍﻏﻴﺔ‪ ،‬ﻭﻻ ﺗﻔﻜﺮﻭﻥ ﻛﺎﻟﻌﺎﻗﻠﲔ؟‬ ‫ﺖ‪ ،‬ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﻵﺧﺮﺓ ﻫﻲ ﺍﻟﱵ‬ ‫ﺖ ﻟﻜﻢ ﺇﻥ ﺍﻟﻘﻀﻴﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﹼﲤ ‪‬‬ ‫ﰒ ﻣﺎ ﻗﻠ ‪‬‬ ‫ﻇﻬﺮﺕ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﻨﺒﺄ ﻋﻠﻴﻬﺎ ﺧﺘﻤﺖ‪ ،‬ﺑﻞ ﺍﻷﻣﺮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺣﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﺮ ‪‬ﺩﻩ ﺃﺣﺪ‬ ‫ﱪﻡ ﻣﻦ ﻋﻨﺪ ﺍﻟﺮﺏ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺳﻴﺄﰐ ﻭﻗﺘﻪ ﺑﻔﻀﻞ ﺍﷲ‬ ‫ﺑﺎﺣﺘﻴﺎﻟﻪ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﻗﺪﺭ ﻣ ‪‬‬ ‫ﺍﻟﻜﺮﱘ‪ .‬ﻓﻮﺍﻟﺬﻱ ﺑ ‪‬ﻌﺚ ﻟﻨﺎ ﳏﻤﺪﺍ ﺍﳌﺼﻄﻔﻰ‪ ،‬ﻭﺟﻌﻠﻪ ﺧﲑ ﺍﻟﺮﺳﻞ ﻭﺧﲑ ﺍﻟﻮﺭﻯ‪ ،‬ﺇﻥ‬ ‫ﻫﺬﺍ ﺣﻖ ﻓﺴﻮﻑ ﺗﺮﻯ‪ .‬ﻭﺇﱐ ﺃﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﻣﻌﻴﺎﺭﺍ ﻟﺼﺪﻗﻲ ﺃﻭ ﻛﺬﰊ‪ ،‬ﻭﻣﺎ ﻗﻠﺖ‬ ‫ﺖ ﻣﻦ ﺭﰊ‪ .‬ﻭﺇﻥ ﻋﺸﲑﰐ ﺳﲑﺟﻌﻮﻥ ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﱃ ﺍﻟﻔﺴﺎﺩ‪،‬‬ ‫ﺇﻻ ﺑﻌﺪ ﻣﺎ ﹸﺃ‪‬ﻧِﺒﺌ ‪‬‬ ‫ﻭﻳﺘﺰﺍﻳﺪﻭﻥ ﰲ ﺍﳋﺒﺚ ﻭﺍﻟﻌﻨﺎﺩ‪ ،‬ﻓﻴﻨـﺰﻝ ﻳﻮﻣﺌﺬ ﺍﻷﻣﺮ ﺍﳌﻘﺪﺭ ﻣﻦ ﺭﺏ ﺍﻟﻌﺒﺎﺩ‪ .‬ﻻ ﺭﺍ ‪‬ﺩ‬ ‫ﳌﺎ ﻗﻀﻰ‪ ،‬ﻭﻻ ﻣﺎِﻧ ‪‬ﻊ ﳌﺎ ﺃﻋﻄﻰ‪ .‬ﻭﺇﱐ ﺃﺭﺍﻫﻢ ﺃ‪‬ﻢ ﻗﺪ ﻣﺎﻟﻮﺍ ﺇﱃ ِﺳ‪‬ﻴ ِﺮﻫﻢ ﺍﻷﻭﱃ‪،‬‬ ‫ﻭﻗﺴﺖ ﻗﻠﻮ‪‬ﻢ ﻛﻤﺎ ﻫﻲ ﻋﺎﺩﺓ ﺍﻟ‪‬ﻨﻮ ﹶﻛﻰ‪ ،‬ﻭﻧﺴﻮﺍ ﺃﻳﺎﻡ ﺍﻟﻔﺰﻉ ﻭﻋﺎﺩﻭﺍ ﺇﱃ ﺍﻟﺘﻜﺬﻳﺐ‬ ‫ﻭﺍﻟﻄﻐﻮﻯ‪ ،‬ﻓﺴﻴﻨـﺰﻝ ﺃﻣﺮ ﺍﷲ ﺇﺫﺍ ﺭﺃﻯ ﺃ‪‬ﻢ ﻳﺘﺰﺍﻳﺪﻭﻥ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﺃﻥ ﻳﻌ ﹼﺬﺏ‬ ‫ﻗﻮﻣﺎ ﻭﻫﻢ ﳜﺎﻓﻮﻥ‪.‬‬ ‫ﻓﺎﻋﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﳌﻜﺬﹼﺑﻮﻥ ﺍﻟﻐﺎﻟﻮﻥ‪ ،‬ﺃﻥ ﺻﺪﻗﻨﺎ ﺳ‪‬ﻴﺸ ِﺮﻕ ﻛ ﹸﺬﻛﺎ ٍﺀ ﰲ ﺍﻟﻀﻴﺎﺀ‪،‬‬ ‫ﻭ ‪‬ﺯﻭﺭﻛﻢ ﻳﻔﺸﻮ ﺇﱃ ﺿﻮﺍﺣﻲ ﺍﻟﺰﻭﺭﺍﺀ‪ ،‬ﺃﲤﻨﻌﻮﻥ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺫﻭ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻌﻼﺀ؟ ﺃﻳﺒﻠﻎ‬ ‫ﻣﻜﺮﻛﻢ ﺇﱃ ﹸﺫﺭﻯ ﺍﻟﺴﻤﺎﺀ؟ ﻓﻜﻴﺪﻭﺍ ﻛﻞ ﻛﻴﺪ ﻛﺎﻥ ﻋﻨﺪﻛﻢ ﻭﻻ ‪‬ﺗﻤ ِﻬﻠﻮ ِﻥ ﰲ‬ ‫ﺍﻹﻳﺬﺍﺀ‪ ،‬ﰒ ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻧﺼﺮﺓ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

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‫ﺽ ‪‬ﺩ ‪‬ﺭ‬ ‫ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﻋﻠﻤﺎﺀ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ! ﻣﺎ ﺑﻘﻲ ﻓﻴﻬﻢ ﻧﻮﺭ ﻓﺮﺍﺳﺔ ﻭﻏﺎ ‪‬‬ ‫ﲰ ‪‬ﻌﻨﺎﻫﻢ ﻓﻼ ﻳﺴﻤﻌﻮﻥ‪ ،‬ﻭﻗ ‪‬ﺮﻳﻨﺎﻫﻢ ﻓﻼ ﻳﻘ‪‬ﺒﻠﻮﻥ‪ ،‬ﻭﻻ ﻳﻘﺮﺃﻭﻥ ﻛﺘﱯ ﺇﻻ‬ ‫ﺍﻹﻣﻌﺎﻥ‪ ،‬‬ ‫ﻛﺎﺭﻫﲔ‪ ،‬ﻭﻳﻔ ‪‬ﺮﻭﻥ ﻣﻨﺎ ﻣﺴﺘﻨﻔﺮﻳﻦ‪.‬‬ ‫ﰒ ﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ ﻳﺎ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﺃﻥ ﻗﻮﻡ ﻳﻮﻧﺲ ‪‬ﻋﺼﻤﻮﺍ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻣﻊ ﺃﻧﻪ‬ ‫ﱂ ﻳﻜﻦ ﺷﺮﻁ ﺍﻟﺘﻮﺑﺔ ﰲ ﻧﺒﺄ ﺍﷲ ﺭﺏ ﺍﻷﺭﺑﺎﺏ‪ ،‬ﻭﻷﺟﻞ ﺫﻟﻚ ﺫﻫﺐ ﻳﻮﻧﺲ ﻣﻐﺎﺿﺒﺎ‬ ‫ﺲ‬ ‫ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻭﺗﺎ ‪‬ﻩ ﰲ ﻓﻠﻮﺍﺕ ﺍﻻﺑﺘﻼﺀ‪ ،‬ﻭﻟﺬﻟﻚ ﲰﺎﻩ ﺍﷲ ‪‬ﻳﻮﻧﺲ ﻷﻧﻪ ﹸﺃ ‪‬ﻭِﻧ ‪‬‬ ‫ﺑﻌﺪ ﺍﻹﺑﻼﺱ‪ ،‬ﻭﻓﺎﺯ ﺑﻌﺪ ﺍﻟﻴﺄﺱ‪ ،‬ﻭﻣﺎ ﺃﺿﺎﻋﻪ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻟﺒﻼﺀ‬ ‫ﻛﻠﻪ ﻭ ‪‬ﺭﺩ ﻋﻠﻴﻪ ﻟﻌﺪﻡ ﺍﻟﺸﺮﻁ ﰲ ﻧﺒﺄ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺷﺮﻁ ﻳﻌﻠﻤﻪ ﳌﺎ ﻓ ‪‬ﺮ‬ ‫ﻛﺎﻟﻐﻀﺒﺎﻥ‪ ،‬ﻭﳌﺎ ﺗﺎﻩ ﻛﺎﳌﺒﻬﻮﺗﲔ‪ .‬ﻭﳌﺎ ﺗﺮﻙ ﻳﻮﻧﺲ ﺑﺴﻮﺀ ﻓﻬﻤﻪ ﺍﻻﺳﺘﻘﺎﻣ ﹶﺔ‬ ‫ﻭﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﻭﲢ ‪‬ﺮﻯ ﺍﳉﻼﺀ ﻭﺍﻻﻧﺘﻘﺎﻝ‪ ،‬ﺃﺩﺧﻠﻪ ﺍﷲ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ‪ ،‬ﰒ ﻧﺒﺬﻩ‬ ‫ﺴ‪‬ﺒ ‪‬ﺮﻭﺕ‪ ،‬ﻭﺭﺃﻯ ﻛ ﱠﻞ ﺫﻟﻚ ﲟﺎ ﺃﻋﻠ ‪‬ﻦ ﺿﺠ ‪‬ﺮ ﻗﻠﺒﻪ ﺑﺎﳊﺮﻛﺔ ﻣﻦ‬ ‫ﺍﳊﻮﺕ ﰲ ‪‬ﻋﺮﺍﺀ ﺍﻟ ‪‬‬ ‫ﻕ ﻣﻘ ‪‬ﺮﻩ ﻣﻦ ﻏﲑ ﺇﺫﻥ ﺍﷲ ﺍﻟﻌﻼﻡ‪ ،‬ﻭﻓ ‪‬ﻌﻞ ِﻓﻌﻞ ﺍﳌﺴﺘﻌﺠﻠﲔ‪ .‬ﻭﺇﺩﺧﺎﻟﻪ ﰲ‬ ‫ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻓﺎﺭ ‪‬‬ ‫ﺻ ‪‬ﺪ ‪‬ﺭ ﻣﻨﻪ ﻛﺎﳌﺒﻬﻮﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﲰﺎﻩ ﺍﷲ ﺫﺍ‬ ‫ﺑﻄﻦ ﺍﳊﻮﺕ ﻛﺎﻥ ﺇﺷﺎﺭﺓ ﺇﱃ ‪‬ﻣﺤﺎﻭﺗ ٍﺔ ‪‬‬ ‫ﺍﻟﻨﻮﻥ‪ ،‬ﲟﺎ ﻇﻬﺮ ﻣﻨﻪ ِﺣ ‪‬ﺪ ﹲﺓ ﻭ‪‬ﻧﻮ ﹲﻥ‪ ،‬ﺑﺎﻟﻐﻀﺐ ﺍﳌﻜﻨﻮﻥ‪ ،‬ﻭﻻ ﻳﻠﻴﻖ ﻷﺣﺪ ﺃﻥ ﻳﻐﻀﺐ‬ ‫ﻋﻠﻰ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﻗﺼﺔ ﻳﻮﻧﺲ ﰲ ﻛﻼﻡ ﺍﷲ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﻳﺆ ‪‬ﺧﺮ ﻋﺬﺍﺏ‬ ‫ﺍﷲ ﻣﻦ ﻏﲑ ﺷﺮﻁ ﻳﻮﺟﺐ ﺣﻜﻢ ﺍﻟﺘﺄﺧﲑ‪ ،‬ﻛﻤﺎ ﹸﺃ ‪‬ﺧ ‪‬ﺮ ﰲ ﻧﺒﺄ ﻳﻮﻧﺲ ﺑﻌﺪ ﺍﻟﺘﺸﻬﲑ‪،‬‬ ‫ﺲ‬ ‫ﻓﻜﻴﻒ ﰲ ﻧﺒﺄ ﻳﻮﺟﺪ ﻓﻴﻪ ﺷﺮﻁ ﺍﻟﺮﺟﻮﻉ؟ ﻓﻔ ﱢﻜﺮ ﺑﺎﳋﻀﻮﻉ ﻭﺍﳋﺸﻮﻉ‪ ،‬ﻭﻻ ﺗﻨ ‪‬‬ ‫ﺣﻈﻚ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺪﻳﻦ‪ .‬ﻭﺇﻥ ﻗﺼﺔ ﻳﻮﻧﺲ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ‬ ‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺫﻛ ‪‬ﺮ ﺷﺮﻁ ﻣﻊ ﺫﻛﺮ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻘ‪‬ﺒﻞ‬ ‫ﻓﻌﻠﻴﻚ ﺃﻥ ‪‬ﺗﺮﻳﻨﺎ ﺷﺮﻃﺎ ﰲ ﺗﻠﻚ ﺍﻟﻘﺼﺔ‪ ،‬ﻓﻼ ﺗﻜ ‪‬ﻦ ﻛﺎﻷﻋﻤﻰ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﺒﺼﺎﺭﺓ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺸﺮﻁ ﱂ ﻳﻜﻦ ﺃﺻﻼ ﰲ ﺍﻟﻘﺼﺔ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭﻷﺟﻞ ﺫﻟﻚ ﺍﺑ‪‬ﺘِﻠ ‪‬ﻲ ﻳﻮﻧﺲ‬ ‫ﻑ‬ ‫ﻭﺻﺎﺭ ﻣﻦ ﺍﳌﻠﻮﻣﲔ‪ ،‬ﻭﻧﺰﻟﺖ ﻋﻠﻴﻪ ﺍﳍﻤﻮﻡ‪ ،‬ﻭﺃﺧﺬﻩ ﺍﻟﻀﺠ ‪‬ﺮ ﺍﳌﺬﻣﻮﻡ‪ ،‬ﺣﱴ ﺍﺳﺘﺸﺮ ‪‬‬ ‫ﺴﻲ ﻛ ﱠﻞ ﺑﻼﺀ ﺳﹶﻠﻒ‪ ،‬ﻭﻇ ‪‬ﻦ ﺃﻧﻪ ﻣﻦ ﺍ ﹸﳌﻔ‪‬ﺘﻨﲔ‪ .‬ﻓﻤﺎ ﻛﺎﻥ ﺳﺒﺐ ﺍﻓﺘﻨﺎﻧﻪ‬ ‫ﻒ‪ ،‬ﻭﻧ ِ‬ ‫ﺑﻪ ﺍﻟﺘﹶﻠ ‪‬‬

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‫ﺇﻻ ﺃﻧﻪ ﺍﺳﺘﻴﻘﻦ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻗﻄﻌ ‪‬ﻲ ﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ‪ ،‬ﻭﺃﻧﻪ ﺳﻴﻘﻊ ﰲ ﺍﳌﻴﻌﺎﺩ ﻛﻤﺎ ﻳﻮ ‪‬ﺩ‪ ،‬ﻓﺎﻧﻘﻀﻰ‬ ‫ﺍﳌﻴﻌﺎﺩ ﻭﻣﺎ ﺍﺳ‪‬ﺘ‪‬ﻨﺸﻰ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺭ ‪‬ﳛﺎ‪ ،‬ﻭﻣﺎ ﺍﺳﺘﻐﺸﻰ ﻟﺒﺎﺳﺎ ﻣﺮﳛﺎ‪ ،‬ﻓﺄﺿﺠ ‪‬ﺮﻩ ﻫﺬﺍ‬ ‫ﺍﻻ ‪‬ﺩﻛﺎﺭ‪ ،‬ﻭﺍﺳﺘﻬﻮ‪‬ﺗﻪ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺭﹶﺃﻯ ﺍﻟﻘﻮ ‪‬ﻡ ﻏﺎﻟﲔ ﰲ ﺍ ِﳌﺮﺍﺀ‪ ،‬ﻭ ‪‬ﻣﻨ‪‬ﱪﻳﻦ ﺑﺎﻹﺑﺎﺀ‪،‬‬ ‫ﺴﺐ ﺃﻧﻪ ﻣﻦ ﺍﳌﻐﻠﻮﺑﲔ‪ .‬ﻓﻘﺎﻝ ﻟﻦ ﺃﺭﺟﻊ ﺇﻟﻴﻬﻢ ﻛ ﹼﺬﺍ‪‬ﺑﺎ ﻭﻟﻦ ﺃﲰﻊ ﻟﻌﻦ ﺍﻷﺷﺮﺍﺭ‪،‬‬ ‫ﻓﺤ ِ‬ ‫ﻭﻣﺎ ﺭﺃﻯ ﻃﺮﻳﻘﺎ ﳜﺘﺎﺭﻩ‪ ،‬ﻓﺄﻟﻘﻰ ﻧﻔﺴﻪ ﰲ ﺍﻟﺒﺤﺮ ﺍﻟﺰ ‪‬ﺧﺎﺭ‪ ،‬ﻓﺘﺪﺍﺭ ﹶﻛﻪ ﺭﺣ ‪‬ﻢ ﺭ‪‬ﺑﻪ ﻭﺍﻟﺘﻘ ‪‬ﻤﻪ‬ ‫ﺍﳊﻮﺕ ﲝﻜﻢ ﺍﷲ ﺍﳉ‪‬ﺒﺎﺭ‪ ،‬ﻭﺭﺃﻯ ﻣﺎ ﺭﺃﻯ ﺑﻘﻠﺐ ﺣﺰﻳﻦ‪ .‬ﻓﻤﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ‬ ‫ﺷﺮﻁ ﰲ ﻧﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﳌﺎ ﺍﺿﻄﺮ ﻳﻮﻧﺲ ﺇﱃ ﻫﺬﺍ ﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻭﻣﺎ ﻓﺮ‬ ‫ﻛﺎﳌﺘﻨﺪﻣﲔ‪ .‬ﺃﻣﺎ ﺗﻘﺮﺃ ﻛﺘﺐ ﺍﻷﻭﻟﲔ ﻭﻗﻮﻝ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ؟ ﺃﲡﺪ ﻓﻴﻬﺎ ﺃﺛﺮﺍ ﻣﻦ‬ ‫ﺝ ﻟﻨﺎ ﺇﻥ ﻛﻨﺖ ﻣﻦ ﺍﻟﺼﺎﺩﻗﲔ‪.‬‬ ‫ﺍﻟﺸﺮﻁ؟ ﻓﹶﺄ ‪‬ﺧ ِﺮ ‪‬‬ ‫ﺕ ﺑﺸﺮﻁ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻟﺘﻮﺑﺔ؟ ﺃﻟﻴﺲ ﺑﻮﺍﺟﺐ ﺃﻥ‬ ‫ﻓﺎﻵﻥ ﻣﺎ ﺭﺃﻳﻚ ﰲ ﺃﻧﺒﺎﺀ ﹸﻗ‪‬ﻴﺪ ‪‬‬ ‫ﻳﺮﻋﻰ ﺍﷲ ﺷﺮﻭﻃﻪ ﺑﺎﻟﻔﻀﻞ ﻭﺍﻟﺮﲪﺔ؟ ﻭﻗﺪ ﻗﺮﺃﻧﺎ ﻋﻠﻴﻚ ﺗﻔﺎﺻﻴﻞ ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪،‬‬ ‫ﻭﻓﺘﺤﻨﺎ ﻋﻠﻴﻜﻢ ﺃﺑﻮﺍﺏ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻴﻘﲔ‪ .‬ﻓﻤﺎ ﻟﻜﻢ ﻻ ﺗﺮﻭﻥ ﺍﳊﻖ ﺑﻨﻮﺭ ﺍﻟﻔﺮﺍﺳﺔ؟‬ ‫ﻭﺗﺴ ﹸﻘﻄﻮﻥ ﻛﺎ َﻷ ِﺫ‪‬ﺑﺔ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻭ‪‬ﺗﻌ ِﺮﺿﻮﻥ ﻋﻦ ﺍﻟﺸﻬﺪ ﻭﺍﻟ ﹶﻘ‪‬ﻨﺪ‪ ،‬ﻭﺗﺴﻌﻮﻥ ﺇﱃ‬ ‫ﺴﺎ‬ ‫‪‬ﻋ ِﺬ ‪‬ﺭﺓ ﺍﻟ ِﻔ ‪‬ﺮﻳﺔ ﻭﺍﻟ ﹶﻔﻨﺪ‪ ،‬ﻭﻻ ﺗﺒﺘﻐﻮﻥ ﻟﺬﺍﺫﺓ ﺍﻟﻄﻴﺒﺎﺕ‪ ،‬ﻭﲤﻮﺗﻮﻥ ﻟﻠﺨﺒﻴﺜﺎﺕ‪ ،‬ﻭ ِﻃ‪‬ﺒﺘﻢ ﻧﻔ ‪‬‬ ‫ﺕ ﻣﻮﺍﻫ‪‬ﺒﻪ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﺑﺈﻟﻐﺎﺀ ﺍﳊﻖ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﻧﺒﺬﰎ ‪‬ﺣﻜﻢ ﺩ‪‬ﻳﺎ ٍﻥ ﻏ ‪‬ﻤﺮ ‪‬‬ ‫ﻑ‬ ‫ﺶ ﺍﻟ‪‬ﺒـﺮ‪ ‬ﻳﺮ ‪‬ﺟﻰ ﺍ ِﻻﺋﺘﻼ ‪‬‬ ‫ِﺑﻮﺣ ِ‬ ‫ﺕ‬ ‫ﻗـ ‪‬ﺮﻳﻨﺎ ﺍﳌﻌـ ِﺮﺿﲔ ﺑﻄـﻴ‪‬ـﺒﺎ ٍ‬ ‫ﺿـﺮ‪‬ﺍ‬ ‫ﺴﺒﻮﻥ ﺍﻟـﺪ‪‬ﺭ‪ ‬‬ ‫‪‬ﲝ ‪‬ﻤـ ٍﻖ ﳛ ‪‬‬ ‫ﻓﻤـﺎ ﺃﺭ ‪‬ﺩﻯ ﺍﻟ ِﻌـﺪﺍ ﺇﻻ ﺇﺑـﺎ ٌﺀ‬ ‫ﺏ ﺍﳊـﻲ‪ ‬ﻗﺪ ﻧﺒﺤﻮﺍ ﻋﻠﻴﻨﺎ‬ ‫ﻛﻼ ‪‬‬ ‫ﺱ ﹸﻃـﺮ‪‬ﺍ‬ ‫ﺻﺮﻧﺎ ‪‬ﺣـ ‪‬ﺪﻳ‪‬ﺎ ﺍﻟﻨﺎ ِ‬ ‫ﻭﻗﺪ ِ‬ ‫ﺴـ ‪‬ﺒ ِﻞ ﺍﳊـﻖ‪ِ ‬ﻋـﺰ‪‬ﺍ‬ ‫ﺃ ‪‬ﺭﻯ ﹸﺫ ﹰﻻ ﺑ ‪‬‬ ‫ﻭﺇﻥﹼ ﺍﷲ ﻻ ‪‬ﻳـﺨـ ِﺰﻳـ ِﻦ ﺃﺑـ ‪‬ﺪﺍ‬

‫ﻑ‬ ‫ﻭﻛﻴـﻒ ﺍ ِﻻﺋﺘـﻼﻑ ﲟﻦ ‪‬ﻳﻌﺎ ‪‬‬ ‫ﻓﺮﺩ‪‬ﻭﺍ ﻣﺎ ﻗـ ‪‬ﺮﻳﻨﺎﻫـ ‪‬ﻢ ﻭﻋـﺎﹸﻓﻮﺍ‬ ‫ﻑ‬ ‫ﻑ ﺍﻟﻔﺴﺎﺩ ﳍ ‪‬ﻢ ‪‬ﺟﻮﺍ ‪‬‬ ‫ﻭﺃﺟـﻴﺎ ‪‬‬ ‫ﻑ‬ ‫ﻭﻇﻦ‪ ‬ﺍﻟﺴ‪‬ﻮﺀ ﻓـﻴﻨﺎ ﻭﺍ ‪‬ﻋـﺘﺴﺎ ‪‬‬ ‫ﻑ‬ ‫ﻭﻻ ‪‬ﻳ ‪‬ﺪ ‪‬ﺭﻭﻥ ِﺣﻘـ ‪‬ﺪﺍ ﻣﺎ ﺍﻟ ‪‬ﻌﻔﺎ ‪‬‬ ‫ﻑ‬ ‫ﻭﺑﺮﻫـﺎﱐ ِﻟـ ‪‬ﻤـﺮ‪‬ﺍﱐ ِﺛﻘـﺎ ‪‬‬ ‫ﻑ‬ ‫ﻭ ‪‬ﻭ ‪‬ﻫـ ِﺪﻱ ﰲ ِﺭﺿﺎ ﺍﳌﻮﱃ ِﺷﻌﺎ ‪‬‬ ‫ﻑ‬ ‫ﺃﻧﺎ ﺍﻟﺒـﺎﺯﻱ ﺍﹸﳌﻮﻗﱠـ ‪‬ﺮ ﻻ ﺍﻟ ‪‬ﻐﺪﺍ ‪‬‬

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‫ﺴﻮﺍ ﻣﻘـﺎﻣﻲ‬ ‫ﻓﻤـﺎ ﻟﻠﻌـﺎﳌﲔ ﻧ ‪‬‬ ‫ﻚ ِﻋﺮﺿﻲ‬ ‫ﻭﻗﺎﻣﻮﺍ ﻛﺎﻟﺴ‪‬ﺒﺎﻉ ﳍﺘ ِ‬ ‫ﻭﻻ ﻳﺪﺭﻭﻥ ﻣﺎ ﺣـﺎﱄ ﻭﻗـﺎﱄ‬ ‫ﺗﺮﺍﻫـﻢ ﻣﻔـﺴﺪﻳﻦ ﻣﻜﺬﱢﺑـﻴﻨﺎ‬ ‫ﻓ ِﻤﻦ ﻛﻔـﺮﺍ‪‬ﻢ ﻇ ‪‬ﻬـﺮ ﺍﻟﺒﻼﻳﺎ‬ ‫ﺏ ‪‬ﻣـ ‪‬ﻊ ﻭﺑﺎ ٍﺀ‬ ‫ﻭﺇﻥﹼ ﺍﹸﳌـﻠﻚ ﺃﺟﺪ ‪‬‬ ‫ﺇﺫﺍ ﻣـﺎ ﺟﺎﺀ ﺃﻣـ ‪‬ﺮ ﺍﷲ ‪‬ﻣﻘـ‪‬ﺘﺎ‬ ‫ﻭﻫـﺬﺍ ﻛﻠﻪ ِﻣـﻦ ﺳﻮﺀ ﻋﻤـ ٍﻞ‬ ‫ﻓﺘـﻮﺑﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻐـﺎﻟﻮﻥ ﺗﻮﺑـﻮﺍ‬ ‫ﷲ ﺃﻫـ ﹸﻞ ﺍﻟﻌﻠﻢ ﻟﻜ ‪‬ﻦ‬ ‫ﻑﺍ َ‬ ‫ﻭﺧـﺎ ‪‬‬ ‫ﺶ ﻓـﻴﻬﺎ‬ ‫ﻟﻪ ِﺷـ‪‬ﻴ ‪‬ﻢ ﻛﺄﻥﹼ ﺍﻟِﺒـﻴ ‪‬‬ ‫ﻟـﻪ ﻋﻨـﺪ ﺍﻟﹸﻠـﺒﺎﻧﺔ ﻛ ﱡﻞ ‪‬ﻣـﻴ ٍﻞ‬ ‫ﻭﻟـﻤﺎ ﺣـﺎ ‪‬ﺯ ﻣﻄﻠـ‪‬ﺒﻪ ﻭﹶﺃ ﹾﻗـ‪‬ﻨﻰ‬ ‫ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻫـﺬﺍ ﺍﻟﺮﺟﻞ ‪‬ﺭ ‪‬ﺯ ٌﺀ‬

‫ ‬ ‫ﻑ‬ ‫ﺏ ﰲ ﺻـﺪﻭ ٍﺭ ﺃﻭ ِﻭﺣـﺎ ‪‬‬ ‫ﻗﻠﻮ ‪‬‬ ‫ﻑ‬ ‫ﻭﻣﺎ ﺑ ِﻘﻲ ﺍﻟ ِﻮﻓـﺎﻕ ﻭﻻ ﺍﻟ ِﻮﻻ ‪‬‬ ‫ﻑ‬ ‫ﻓﺈﻥ ﻣﻘـﺎﻣـﻨﺎ ﻗﺼـ ‪‬ﺮ ِﻧﻴـﺎ ‪‬‬ ‫ﻑ‬ ‫ﻭ ِﺳﻴـﺮ‪‬ﻢ ‪‬ﻋـﻨﻮ ‪‬ﺩ ﻭﺍ‪‬ﻧـِﺘﺴﺎ ‪‬‬ ‫ﻑ‬ ‫ﻑ ﻭﺍ ِﳒـﻌﺎ ‪‬‬ ‫ﻂ ﰒ ﹶﺫﹾﺃ ‪‬‬ ‫ﻭﻗﺤـ ﹲ‬ ‫ﻑ‬ ‫ﻭ‪‬ﻳﺮﺟﻰ ﺑﻌـﺪﻩ ‪‬ﺳﺒـ ‪‬ﻊ ِﻋﺠﺎ ‪‬‬ ‫ﻑ‬ ‫ﺏ ﻓﻴﻪ ﻭﻻ ﺍﻟﺴ‪‬ﻼ ‪‬‬ ‫ﻓﻼ ﺃﻋـﻨﺎ ‪‬‬ ‫ﻭِﺑﺮ‪ ‬ﺿﻴ‪‬ـﻌﻮﻩ ﻭﻣـﺎ ‪‬ﺗـﻼ ﹸﻓﻮﺍ‬ ‫ﺿـﻮﺍ ﺭﺑ‪‬ﻜﻢ ‪‬ﺗ ‪‬ﻮ‪‬ﺑﺎ ﻭﺻﺎ ﹸﻓﻮﺍ‬ ‫ﻭﹶﺃ ‪‬ﺭ ‪‬‬ ‫ﻑ‬ ‫ﹶﻏـ ِﻮﻱ‪ ‬ﰲ "ﺍﻟﺒﻄﺎﻟﺔ" ﻻ ﳜﺎ ‪‬‬ ‫ﻑ‬ ‫ﺠـ‪‬ﺒﻪ ﺳﻢ‪ ‬ﺯﻋـﺎ ‪‬‬ ‫ﻭ ‪‬ﻣ ‪‬ﻌـ ‪‬ﻬﺎ ‪‬ﻋ ‪‬‬ ‫ﻑ‬ ‫ﻉ ﻭﺍﻟﻄـﻮﺍ ‪‬‬ ‫ﻭﺗﻠﺒـﻴ ﹲﺔ ﺑ ﹶﻄـﻮ ٍ‬ ‫ﻑ‬ ‫ﳋﻼ ‪‬‬ ‫ﻓﺒﺎ ‪‬ﺭﻯ ﻛﺎﻟ ِﻌـﺪﺍ ﻭﺑﺪﺍ ﺍ ِ‬ ‫ﻑ‬ ‫ﻭﻣﻘـﺼﺪﻩ ﻓﺴﺎﺩ ‪‬ﻭﺍ ‪‬ﺯ ِﺩﻫـﺎ ‪‬‬

‫ﰒ ﻣﻦ ﺍﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺷﺒﻬﺎ‪‬ﻢ ﺍﻟﱵ ﺃﺷﺎﻋﻮﻫﺎ ﰲ ﺍﳉﻬﻼﺀ‪ ،‬ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ ﺇﻥ‬ ‫ﻆ ﻟﻪ ﻣﻦ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻓﻀﻼ ِﻣﻦ‬ ‫ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻻ ﻳﻌﻠﻢ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﻞ ﻻ ﺣ ﱠ‬ ‫‪‬ﺩ ‪‬ﺧِﻠﻪ ﰲ ﺃﺳﺎﻟﻴﺐ ﻫﺬﻩ ﺍﻟﻠﻬﺠﺔ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻣﺪﺣﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﻗﺎﻟﻮﺍ ﺇﻧﺎ ﳓﻦ ﻣﻦ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺒﺤﺮﻳﻦ‪ .‬ﻭﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻛ ﹼﻞ ﻣﺎ ﻛﺘﺐ ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ‬ ‫ﻑ ﻵﻟﻴﻬﺎ‬ ‫ﺍﶈ‪‬ﺒﺮﺓ‪ ،‬ﻭﺍﻟﻘﺼﺎﺋﺪ ﺍﳌﺒﺘ ﹶﻜﺮﺓ‪ ،‬ﻓﻠﻴﺲ ﺧﺎ ِﻃ ‪‬ﺮﻩ ﺃﺑﺎ ‪‬ﻋ ﹾﺬﺭﻫﺎ‪ ،‬ﻭﻻ ﻗﺮﳛﺘﻪ ﺻﺪ ‪‬‬ ‫ﻭ ‪‬ﺩﺭ ِﺭﻫﺎ‪ ،‬ﺑﻞ ﺃﹼﻟﻔﻬﺎ ﺭﺟﻞ ﻣﻦ ﺍﻟﺸﺎﻣﻴﲔ‪ ،‬ﻭﺃﺧﺬ ﻋﻠﻴﻪ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﺎﻝ ﻛﺎﳌﺴﺘﺄﺟﺮﻳﻦ‪،‬‬ ‫ﺐ ﺍﻵﻥ ﺑﻌﺪ ﺫﻫﺎﺑﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﺼﺎﺩﻗﲔ‪.‬‬ ‫ﻓﻠﻴﻜ‪‬ﺘ ‪‬‬ ‫ﻓﻴﺎ ﺣﺴﺮﺓ ﻋﻠﻴﻬﻢ! ﺇ‪‬ﻢ ﻻ ﻳﺴﺘﻴﻘﻈﻮﻥ ﻣﻦ ﻧﻌﺎﺱ ﺍﻻﺭﺗﻴﺎﺏ‪ ،‬ﻭﻻ ﻳﺴﺮﺣﻮﻥ‬

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‫ﺠﺔ ﺍﳌﻨﺼﻔﲔ‪ .‬ﻭﺗﺮﻛﻮﺍ ﺍﷲ‬ ‫ﺍﻟﻨﻮﺍﻇﺮ ﰲ ﻧﻮﺍﺿﺮ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻻ ﻳﻨﺘﻬﺠﻮﻥ ﻣﻬ ‪‬‬ ‫ﺻﺌﻮﻥ ﻛﻤﺎ‬ ‫ﺼ ﹾﺄ ِ‬ ‫َﻷﺷﺎ ِﻭﻱ ﺣﻘﲑﺓ‪ ،‬ﻭﺃﻫﻮﺍﺀ ﺻﻐﲑﺓ‪ ،‬ﻓﺈﻻ ‪‬ﻡ ﻳﻌﻴﺸﻮﻥ ﻛﺎﳌﺘﻨﻌﻤﲔ؟ ‪‬ﻳ ‪‬‬ ‫ﳉ ‪‬ﺮ ‪‬ﻭ ﻭﻻ ﻳﺴﺘﺒﺼﺮﻭﻥ‪ ،‬ﻭﻳﻀﺎﻫﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﰲ ﺍﳉﻬﻞ ﻓﻬﻢ ﻣﺘﺸﺎ‪‬ﻮﻥ‪.‬‬ ‫ﻳﺼﺄﺻﺄ ﺍ ﹶ‬ ‫ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﺣ ‪‬ﻖ ﻇ ‪‬ﻬﺮ‪ ،‬ﻭﻗﻤ ٍﺮ ‪‬ﺮ‪ ،‬ﻓﺘﺸﻤﺌ ‪‬ﺰ ﻗﻠﻮ‪‬ﻢ ﻭﻳﻬﺮﺑﻮﻥ ﻣﺴﺘﻨﻔﺮﻳﻦ‪.‬‬ ‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻫﺘﻚ ﺍﷲ ﺃﺳﺮﺍﺭﻫﻢ‪ ،‬ﻭﻛ ‪‬ﺪﺭ ﺃﻧﻈﺎﺭﻫﻢ‪ ،‬ﻓﺘﺮﺍﻫﻢ ﻛﺎﻟ ‪‬ﻌ ِﻤﲔ‪ .‬ﻳﺮﻳﺪﻭﻥ ﺃﻥ‬ ‫ﻳﻔﺴﺪﻭﺍ ﰲ ﺍﻷﺭﺽ ﻋﻨﺪ ﺇﺻﻼﺣﻬﺎ ﻭﺟ ‪‬ﺰ ُﺀﻭﺍ ﺍﻷﻣﺎﻧﺔ ﻭﺍﻟﺪﻳﻦ‪ .‬ﺃﺗﻨﻔﻌﻬﻢ ﺃﻗﻮﺍﳍﻢ ﺇﺫﺍ‬ ‫ﺳﺌﻞ ﻣﺎ ﺃﻓﻌﺎﳍﻢ‪ ،‬ﺃﻭ ﻳﻔﻴﺪﻫﻢ ﺇﻓﻨﺎﺩﻫﻢ ﺇﺫﺍ ﻇﻬﺮ ﻓﺴﺎﺩﻫﻢ‪ ،‬ﺃﻭ ‪‬ﻳ ‪‬ﱪﺅﻭﻥ ﻣﻊ ﻛﻮ‪‬ﻢ ﻣﻦ‬ ‫ﺍﻟﻔﺎﺳﻘﲔ؟ ﻻ ﻳ‪‬ﺘﻘﻮﻥ ﻋﺎِﻟ ‪‬ﻢ ﺳﺮﻳﺮِﺗﻬﻢ‪ ،‬ﻭﻻ ﻳﻨﺘﻬﻮﻥ ﻋﻦ ﺻﻐﲑ‪‬ﻢ ﻭﻻ ﻛﺒﲑ‪‬ﻢ‪،‬‬ ‫ﻭﻳﻌﹸﺜﻮﻥ ﰲ ﺍﻷﺭﺽ ﻣﻌﺘﺪﻳﻦ‪ .‬ﻳﺘﺮﻛﻮﻥ ﺃﻭﺍﻣﺮ ﺍﷲ ﻭﻻ ﻳﻜﺘﺮﺛﻮﻥ‪ ،‬ﻭﻳﺘﺒﻌﻮﻥ ﺯﻫﻮﻫﻢ‬ ‫ﻭﻻ ﻳﺒﺎﻟﻮﻥ‪ ،‬ﻭﻳﺴﻌﻮﻥ ﺇﱃ ﺍﻟﺴﻴﺌﺎﺕ ﻭﻻ ﻳﻨﺘﻬﻮﻥ‪ .‬ﺃﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ‪‬ﻳﺘﺮﻛﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﻟ ﹼﺬﺍ‪‬ﺎ‪ ،‬ﻭﻻ ‪‬ﻳﻘﺎﺩﻭﻥ ﺇﱃ ﺍﳊﺎﹼﻗﺔ ﻭﳎﺎﺯﺍ‪‬ﺎ‪ ،‬ﻭﻻ ‪‬ﻳﺆﺧﺬﻭﻥ ﻛﺎﳌﻔﺴﺪﻳﻦ؟ ﺃﳛﺴﺒﻮﻥ‬ ‫ﺃ‪‬ﻢ ﻟﻴﺴﻮﺍ ‪‬ﲟ ‪‬ﺮﹶﺃﻯ ﺭﻗﻴِﺒﻬﻢ‪ ،‬ﻭﻻ ﲟﺸﻬﺪ ﺣﺴﻴﺒﻬﻢ؟ ﺃﻻ ﻳﻌﻠﻢ ﺍﷲ ﻣﺎ ﳚﺘﺮﺣﻮﻥ‬ ‫ﻛﺎﳋﺎﺋﻨﲔ؟‬ ‫ﻳِﻠﺠﻮﻥ ﻏﺎﺑﺔ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻳ ﹶﺬﺭﻭﻥ ﺣﺪﻳﻘﺔ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﳝ ‪‬ﺮﻭﻥ ﺑﺎﳊﻖ ﻣﺴﺘﻬﺰﺋﲔ‪.‬‬ ‫ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﺍﻗ‪‬ﺒﻠﻮﺍ ﺍﳊﻖ ﻛﻤﺎ ﻗِﺒﻞ ﺍﻟﻌﻠﻤﺎﺀ ﻭﹾﺃ‪‬ﺗﻮﱐ ﻛﻤﺎ ﺃﺗﻰ ﺍﻷﺗﻘﻴﺎﺀ‪ ،‬ﺻ ‪‬ﻌﺮﻭﺍ‬ ‫ﺧﺪﻭﺩﻫﻢ ﻛﺎﳌﺴﺘﻜﱪﻳﻦ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻟﻮﻻ ﺃﱠﻟﻒ ﺑﻌ ‪‬ﺪ ﺍﻟﺸﺎﻣ ‪‬ﻲ ﻛﺘﺎﺑﺎ‪ ،‬ﺇ ﹾﻥ ﻛﺎﻥ ﺻﺎﺩﻗﺎ ﻻ‬ ‫ﻛ ﹼﺬﺍﺑﺎ‪ ،‬ﻓﻠﻴﺄِﺗﻨﺎ ﺍﻵﻥ ﺑﻜﺘﺎﺏ ﺑﻌﺪﻩ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﳌﺆﹼﻟﻔﲔ‪.‬‬ ‫ﻓﺠﺌﻨﺎ ﺍﻵﻥ ﻟﻨﺆﺗﻴﻬﻢ ﻧﻈﲑﻫﺎ‪ ،‬ﺑﻞ ﻛﺒﲑﻫﺎ‪ ،‬ﻭﺍﷲ ﻣﻮﻫﻦ ﻛﻴﺪ ﺍﻟﻜﺎﺫﺑﲔ‪ .‬ﻭﻗﺪ ﺃﻟﻔﻨﺎ‬ ‫ﺠﺘﻬﻢ‪ ،‬ﻭﻧﻘﻄﻊ‬ ‫ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺭ‪‬ﺗﺒﻨﺎﻫﺎ ﻛﻤﺎ ﺭ‪‬ﺗﺒﻨﺎ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻟﻨﺪﺣﺾ ﺣ ‪‬‬ ‫ﹸﺃ ‪‬ﺭﻭﻣ‪‬ﺘﻬﻢ‪ ،‬ﻭﳕ ‪‬ﺰﻕ ‪‬ﻣﻌﺎﺫﻳﺮ ﺍﳌﺒﻄﻠﲔ‪ .‬ﻭﺇﻥ ﻫﺬﺍ ﻣ‪‬ﻨﻲ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺂﺧﺮ ﺍﻟﻜﺘﺐ‪،‬‬ ‫ﻭﺃﻭﺩﻋﺘﻬﺎ ِﻣﻦ ‪‬ﻣﻠﺢ ﺍﻷﺩﺏ‪ ،‬ﻭﺍﻷﺷﻌﺎﺭ ﺍﻟ‪‬ﻨﺨﺐ‪ ،‬ﻟﻴﻜﻮﻥ ﺻﺎ‪‬ﺗﺎ ﻟﺪﻓ ِﻊ ﺻﺨﺐ‬ ‫ﺍﻟﺼﺎﺧﺒﲔ‪ ،‬ﻭﻟﻨﻬﺪﻡ ﺩﺍﺭ ﺍﳌﻔﺘﺮﻳﻦ ﻣﻦ ﺑﻨﻴﺎ‪‬ﺎ‪ ،‬ﻭﻧﺪﻭﺱ ﺟﻴﻔﺔ ﻭﺟﻮﺩﻫﻢ ﰲ ﻣﻜﺎ‪‬ﺎ‪،‬‬ ‫ﻭﻟﻨﻠﻄﻢ ﻋﻠﻰ ﻭﺟﻮﻩ ﺍ‪‬ﺘﺮﺋﲔ‪.‬‬ ‫ﻭﺇﻥ ﻛﻤﺎﱄ ﰲ ﺍﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﰊ‪ ،‬ﻣﻊ ﻗﻠﺔ ﺟﻬﺪﻱ ﻭﻗﺼﻮﺭ ﻃﻠﱯ‪ ،‬ﺁﻳ ﹲﺔ ﻭﺍﺿﺤﺔ ﻣﻦ‬

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‫ﺭﰊ‪ ،‬ﻟ‪‬ﻴﻈ ِﻬﺮ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻋﻠﻤﻲ ﻭﺃﺩﰊ‪ ،‬ﻓﻬﻞ ِﻣﻦ ‪‬ﻣﻌﺎ ِﺭﺽ ﰲ ﲨﻮﻉ ﺍﳌﺨﺎﻟﻔﲔ؟ ﻭﺇﱐ‬ ‫ﺖ ﺑﺴﻄ ﹰﺔ ﻛﺎﻣﻠﺔ ﰲ ﺍﻟﻌﻠﻮﻡ‬ ‫ﺖ ﺃﺭﺑﻌﲔ ﺃﻟ ﹰﻔﺎ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﹸﺃﻋﻄﻴ ‪‬‬ ‫ﻣﻊ ﺫﻟﻚ ‪‬ﻋﱢﻠﻤ ‪‬‬ ‫ﺍﻷﺩﺑﻴﺔ‪ ،‬ﻣﻊ ﺍﻋﺘﻼﱄ ﰲ ﺃﻛﺜﺮ ﺍﻷﻭﻗﺎﺕ ﻭﻗﹼﻠﺔ ﺍﻟﻔﺘﺮﺍﺕ‪ ،‬ﻭﻫﺬﺍ ﻓﻀﻞ ﺭﰊ ﺃﻧﻪ ﺟﻌﻠﲏ‬ ‫ﺏ ﺑﻴﺎ‪‬ﻧﺎ ﻣﻦ ﺍﳌﺎﺀ ﺍﻟ ﹸﻔﺮﺍﺕ‪ .‬ﻭﻛﻤﺎ ﺟﻌﻠﲏ ﻣﻦ‬ ‫ﻉ ِﻣﻦ ﺑﲏ ﺍﻟ ﹸﻔﺮﺍﺕ‪ ،٥٢‬ﻭﺟﻌﻠﲏ ﺃﻋﺬ ‪‬‬ ‫ﺃﺑ ‪‬ﺮ ‪‬‬ ‫ﺍﳍﺎﺩﻳﻦ ﺍﳌﻬﺪﻳﲔ‪ ،‬ﺟﻌﻠﲏ ﺃﻓﺼﺢ ﺍﳌﺘﻜﻠﻤﲔ‪ .‬ﻓﻜ ‪‬ﻢ ِﻣﻦ ‪‬ﻣﻠﺢ ﹸﺃﻋﻄﻴ‪‬ﺘﻬﺎ‪ ،‬ﻭﻛﻢ ﻣﻦ‬ ‫ﺴ ‪‬ﻦ ﺍﻟﺒﻴﺎﻥ ﻛﺎﻷﺩﺑﺎﺀ‪ ،‬ﻓﺈﱐ‬ ‫ﺴ ِﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺣ ‪‬ﻮﻯ ‪‬ﺣ ‪‬‬ ‫ﻋﺬﺭﺍ َﺀ ‪‬ﻋﱢﻠﻤ‪‬ﺘﻬﺎ! ﻓﻤﻦ ﻛﺎﻥ ِﻣﻦ ﹸﻟ ‪‬‬ ‫ﺃﺳﺘﻌﺮﺿﻪ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﺍﳌﻌﺎﺭﺿﲔ ﺍﳌﻨﻜﺮﻳﻦ‪.‬‬ ‫ﺖ ﻓﻴﻬﺎ ﻧﻮﺭﺍ ﻛﻀﻮﺀ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻣﺎ ﻫﺬﺍ ِﻓ ‪‬ﻌ ﹶﻞ‬ ‫ﺖ ﰲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﺜﺮ‪ ،‬ﻭﹸﺃﻋﻄﻴ ‪‬‬ ‫ﻭﻗﺪ ﹸﻓ ﹾﻘ ‪‬‬ ‫ﺍﻟﻌﺒﺪ‪ ،‬ﺇ ﹾﻥ ﻫﺬﺍ ﺇﻻ ﺁﻳﺔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻓﻤﻦ ﺃﰉ ﺑﻌﺪ ﺫﻟﻚ ﻭﺍﻧﺰﻭﻯ‪ ،‬ﻭﻣﺎ ﺑﺎﺭ ‪‬ﺯﱐ ﻭﻣﺎ‬ ‫ﺍﻧﱪﻯ‪ ،‬ﻓﻘﺪ ﺷ ِﻬﺪ ﻋﻠﻰ ﺻﺪﻗﻲ ﻭﻟﻮ ﻛﺘﻢ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺃﺧﻔﻰ‪.‬‬ ‫ﻳﺎ ﺣﺴﺮﺓ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻭﻧﲏ ﺑﺈﻧﻜﺎﺭ! ِﻟ ‪‬ﻢ ﻻ ﻳﺄﺗﻮﻧﲏ ﰲ ِﻣﻀﻤﺎﺭ؟ ﻳﺸ ‪‬ﻬﻘﻮﻥ‬ ‫ﰲ ﻣﻜﺎ‪‬ﻢ ﻛﺤﻤﺎﺭ‪ ،‬ﻭﻻ ﳜﺮﺟﻮﻥ ﻛ ‪‬ﻤﻤﺎﺭ‪ ،‬ﺇ ﹾﻥ ﻫﻢ ﺇﻻ ﻛ ‪‬ﻌﻮ ٍﺩ ﻣﺎ ﻟﻪ ﲦﺮ‪ ،‬ﺃﻭ ﻛﻨﺨﻞ‬ ‫ﻟﻴﺲ ﻋﻠﻴﻪ ﲤﺮ‪ ،‬ﰒ ﻣﻊ ﺫﻟﻚ ﳜﺪﻋﻮﻥ ﺍﳉﺎﻫﻠﲔ‪ .‬ﺇ ﹾﻥ ﻫﻢ ﺇﻻ ﻛﺪﺍ ٍﺭ ‪‬ﺧ ِﺮﺑ ٍﺔ‪ ،‬ﺃﻭ ﺟﺪﺭﺍﻥ‬ ‫ﺖ ﻧﺎﺭﻫﻢ‪،‬‬ ‫ﻀﺔ‪ .‬ﻳﻌﹼﻠﻤﻮﻥ ﺍﻟﻨﺎﺱ ﻣﺎ ﻻ ﻳﻌ ‪‬ﻤﻠﻮﻥ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﻣﺎ ﻻ ﻳﻔﻌﻠﻮﻥ‪ .‬ﺧ‪‬ﺒ ‪‬‬ ‫ﻣﻨﻘ ‪‬‬ ‫ﻭ‪‬ﺗﻮﺍﺭﻯ ﹸﺃﻭﺍﺭﻫﻢ‪ ،‬ﻭﺧﺘﻢ ﺍﷲ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﺃﺑﺎﺩﻫﻢ ﺑﻌﺪ ﺷﺤﻮ‪‬ﻢ‪ ،‬ﻓﺘﺮﺍﻫﻢ‬ ‫ﻛﺄﻣﻮﺍﺕ ﻏ ِﲑ ﺃﺣﻴﺎﺀ ﺳﺎﻗﻄﲔ‪.‬‬ ‫ﻂ ﻣﻦ ﺍﻷﺷﺮﺍﺭ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻔﺴﺪﻳﻦ ﰲ ﺍﻷﺭﺽ‬ ‫ﻭﻛﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﺪﻳﺎﺭ ﺗﺴﻌ ﹸﺔ ‪‬ﺭ ‪‬ﻫ ٍ‬ ‫ﳋﻴﺎﺭ‪ ،‬ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﺻﺎﳊﲔ‪ .‬ﻭﻭﺟﺪ‪‬ﺗﻬﻢ ﰲ ﺍﻟﻜﱪ ﻭﺍﻹﺑﺎﺀ‪،‬‬ ‫ﺠﺔ ﺍ ِ‬ ‫ﻭﻻ ﻳﻨﺘﻬﺠﻮﻥ ﻣﻬ ‪‬‬ ‫ﳉﻤﻠﺔ ﺍﳌﺘﻨﺎﺳﺒﺔ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﺃﻭ ﻛﺄﻣﺮﺍﺽ ﻣﺘﺸﺎ‪‬ﺔ ﰲ ﺍﳋﺒﺚ ﻭﺍﻹﻳﺬﺍﺀ‪ ،‬ﻭﺭﺃﻳﺖ‬ ‫ﻛﺎ ﹸ‬ ‫ﻛﻠﻬﻢ ﻣﻦ ﺍﳌﻌﺎﺩﻳﻦ ﺍﳌﻌﺘﺪﻳﻦ‪.‬‬ ‫‪ 52‬ﺍﳌﺮﺍﺩ ﻣﻦ "ﺑﲏ ﺍﻟﻔﺮﺍﺕ" ﻫﻨﺎ ﲝﺴﺐ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﲢﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ :‬ﺃﺭﺑﻌﺔ ﻣﻦ‬ ‫ﺍﻟﻮﺯﺭﺍﺀ ﺍﻟﻌﺒﺎﺳﻴﲔ ﻭﻫﻢ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ‪ ،‬ﻭﻋﺒﺪ ﺍﷲ ﺟﻌﻔﺮ‪ ،‬ﻭﺃﺑﻮ ﻋﻴﺴﻰ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻭﺍﻟﺪﻫﻢ ﳏﻤﺪ‬ ‫ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺣﺴﻦ ﺑﻦ ﺍﻟﻔﺮﺍﺕ‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺴﺮﻱ ﻳﻘﺎﻝ ﻟﻪ "ﺍﻟﺮﺳﻞ ﺍﻟﺒﺎﺑﺎ"‪ .‬ﺇﻧﻪ ﺍﻣﺮﺅ ﻻ ﻳﻌﺮﻑ ﺻﺪﻗﺎ ﻭﻻ‬ ‫ﻓﻤﻨﻬﻢ ﺭﺟ ﹲﻞ ﹶﺃ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ‪‬‬ ‫ﺻﻮﺍﺑﺎ‪ ،‬ﻭﻛ ﹼﺬﺏ ﺑﺂﻳﺎﺗﻨﺎ ِﻛ ﹼﺬﺍﺑﺎ‪ .‬ﻭﺧﺎﹶﻟﻄﻪ ‪‬ﺯ ‪‬ﻣ ‪‬ﺮ ﻣﻦ ﺍﻟﺴﻔﻬﺎﺀ‪ ،‬ﻓﻘﻌﺪﻭﺍ ﲝﺬﺍﺀ ﴰﺲ‬ ‫ﳊﺮﺑﺎﺀ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻧﺎ ﻧﺮﻳﺪ ﺃﻥ ﻧﻌﺎﺭﺿﻚ ﻛﺎﻷﺩﺑﺎﺀ‪ ،‬ﻭﻟﻜﻨﺎ ﻻ ﳒﻴﺌﻚ ﻛﻤﺎ ﺗﺮﻳﺪ ﺑﻞ‬ ‫ﻛﺎ ِ‬ ‫ﹾﺃِﺗﻨﺎ ﻛﺎﻟﻐﺮﺑﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﺟﺌﺖ ﻓﻨﺒﺎﺭﺯ ﻛﺎﳌﻌﺎﺭﺿﲔ‪.‬‬ ‫ﻀﺮ ﳎﻠﺲ‬ ‫ﺖ ﺍﳌﺴﻌﻰ ﰲ ﺃ ‪‬ﻭﻝ ﻧﻈﺮﻱ ﺇﱃ ﺍﳉﻬﻼﺀ‪ ،‬ﻭﺃﺧﺬ‪‬ﺗﲏ ﹶﺃ‪‬ﻧﻔ ﹲﺔ ﺃﻥ ﺃﺣ ‪‬‬ ‫ﻓ ‪‬ﻌ ﹾﻔ ‪‬‬ ‫ﺖ ﻛﻞ ﻣﺎ ﻗﺎﻟﻮﺍ‪،‬‬ ‫ﻒ ﻋﻠﻰ ﻣﻦ ﻳﺄﰐ ﺍﻟﻜﻨﻴﻒ‪ .‬ﻓﻘِﺒﻠ ‪‬‬ ‫ﺖ ﺃﻥ ﻻ ﺗﻌﻨﻴ ‪‬‬ ‫ﺍﳊﻤﻘﺎﺀ‪ ،‬ﰒ ﺭﺃﻳ ‪‬‬ ‫ﺿﻼ ﰲ ﻧﺪﻭﺗﻜﻢ‪،‬‬ ‫ﺖ ﺇﱃ ﻣﺎ ﻣﺎﻟﻮﺍ‪ ،‬ﻭﻛﺘﺒﺖ ﺇﻟﻴﻬﻢ ﺃﱐ ﺃﻗﺒﻞ ﺃﻥ ﺃﻛﺘﺐ ﻣﻨﺎ ِ‬ ‫ﻭ ِﻣﻠ ‪‬‬ ‫ﻓﻌﻠﻴﻜﻢ ﺃﻥ ﺗﻜﺘﺒﻮﺍ ﻣﺜﻞ ﻣﺎ ﺃﻛﺘﺐ ﺃﻣﺎﻡ ‪‬ﻣ ﹾﻘﹶﻠﺘﻜﻢ‪ ،‬ﺃﻭ ﹶﺃ ‪‬ﺳ ِﻤﻌﻮﱐ ﻣﺎ ﺃﻛﺘﺐ ﻛﻤﺎ‬ ‫ﺯﻋﻤﺘﻢ ﻛﻤﺎﻝ ﺩﺭﺍﻳﺘﻜﻢ‪ ،‬ﻓﺼﻤﺘﻮﺍ ﻭﺳﻜﺘﻮﺍ ﻛﺄ‪‬ﻢ ﻣﻦ ﺍﳌﻴﺘﲔ‪.‬‬ ‫ﻀﻨﺎﻫﻢ ﻭﺃﺣ ﹶﻔ ﹾﻈﻨﺎﻫﻢ ﻓﺼﻤﺘﻮﺍ‬ ‫ﻀ ‪‬‬ ‫ﺸ ‪‬ﻲ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺃﻣ ‪‬‬ ‫ﻭﻗﺪ ﹸﺃﺷﻴ ‪‬ﻊ ﺑﻌﺪﻩ ﺍﻻﺷﺘﻬﺎ ‪‬ﺭ ﻭﹸﺃ ﹾﻓ ِ‬ ‫ﻍ‪ ،‬ﻓﺎﻧﻘﻠﺒﻨﺎ ﻋﻨﻬﻢ‬ ‫ﺏ ﺍﳍﻮﺍﻥ ‪‬ﻣ ‪‬ﺮ ﹶ‬ ‫ﻛﺮﺟ ٍﻞ ﺃﻟﹶﺜ ﹶﻎ‪ ،‬ﻭﺳﻜﺘﻮﺍ ﻛﺎﻟﺬﻱ ﻋﻠﻰ ‪‬ﺗ ‪‬ﺮ ِ‬ ‫ﻛﺎﳌﻨﺼﻮﺭﻳﻦ‪ .‬ﻓﻴﺎ ﺣﺴﺮﺓ ﻋﻠﻰ "ﺍﻟﺮﺳﻞ ﺍﻟﺒﺎﺑﺎ"! ﺇﻧﻪ ﻣﺎ ﺧﺎﻑ ﺭ‪‬ﺑﺎ ﺗ ‪‬ﻮﺍ‪‬ﺑﺎ‪ ،‬ﻭﺭﺃﻯ ﹸﺫ ﹰﻻ‬ ‫ﺐ ﻧﺎ ‪‬ﺭﺍ ﰒ ﺃﲬﺪﻫﺎ ﺧﻮﻓﺎ ﻭﺍﺿﻄﺮﺍﺭﺍ‪ ،‬ﻭﺟﺎﻝ ﰲ ﺷﺠﻮﻥ‪ ،‬ﰒ ﺧﺎﻑ‬ ‫ﻭﺗﺒﺎ‪‬ﺑﺎ‪ ،‬ﻭﺇﻧﻪ ﺷ ‪‬‬ ‫ﺐ ‪‬ﻣﻨﻮﻥ‪ ،‬ﻭﻧﺴﻲ ﻛﻞ ‪‬ﻣﺠﻮﻥ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻣﺎ ﺗﺮﻙ ِﺳ‪‬ﻴ ‪‬ﺮ ﺍﳌﺘﻜﱪﻳﻦ‪.‬‬ ‫ﳐﻠ ‪‬‬ ‫ﺏ‬ ‫ﺃﻻ ﺃﻳﻬﺎ ﺍ َﻷﺑ‪‬ﺎ ‪‬ﺭ ﻣﺜ ﹶﻞ ﺍﻟﻌﻘﺎﺭ ِ‬ ‫ﺖ ‪‬ﻭ ‪‬ﻫﺪ ٍﺓ‬ ‫ﻣﺎ ﺃﻧﺖ ﺇﻻ ﻗﻄﺮ ﹲﺓ ﲢ ‪‬‬

‫ﺏ‬ ‫ﱪﺍ ﻭﹶﻟﻲ‪ ‬ﺍﻟﺸ‪‬ﻮﺍﺭ ِ‬ ‫ﺇﻻ ‪‬ﻡ ‪‬ﺗ ِﺮﻱ ﻛ ‪‬‬ ‫ﺏ‬ ‫ﻓﻼ ﺗﺘﺼﺎﺩﻡ ﺑﺎﻟﺒﺤﻮﺭ ﺍﻟﺰﻏﺎﺭ ِ‬

‫ﺕ ﺇﻟﻴﻬﻢ ‪‬ﺭ ‪‬ﺟﻴ ﹲﻞ ﻳﻘﺎﻝ ﻟﻪ "ﺃﺻﻐﺮ"‪ ،‬ﻭﺇﻧﻪ ﻳﺰﻋﻢ ﰲ ﻧﻔﺴﻪ‬ ‫ﻭﻣﻦ ﺍﻟﺘﺴﻌﺔ ﺍﻟﺬﻳﻦ ﺃﺷﺮ ‪‬‬ ‫ﻛﺄﻧﻪ ﺃﻛﱪ‪ ،‬ﻭﻳﺰﺩﺭﻳﲏ ﻣﻔﺘﺮ‪‬ﻳﺎ ِﻣﻦ ﻏﲑ ﺍﺳﺘﺤﻴﺎﺀ‪ ،‬ﻭﻳﺴ‪‬ﺒﲏ ﰲ ﳏﺎﻓﻞ ﻭﺃﻣﻼﺀ‪ ،‬ﻓﺴﻴﻌﻠﻢ‬ ‫ﻛﻴﻒ ‪‬ﻳﺠ ‪‬ﻌﻞ ﻣﻦ ﺍﻷﺻﻐﺮﻳﻦ‪ .‬ﺇﻧﻪ ﻳﺘﺒﻊ ﺍﳍﻮﻯ‪ ،‬ﻭﻻ ﳚﺮﻱ ﹶﻃ ﹾﻠ ﹰﻘﺎ ﻣﻊ ﺍﻟﺘﻘﻮﻯ‪ .‬ﻳﺮﻳﺪ‬ ‫ﺾ ﺧﺘﻮﻡ ﺍﻟﺸﻬﻮﺍﺕ ﻭﻟﻮ ﺑﺎﳉﻨﺎﻳﺎﺕ‪ ،‬ﻭﳚﺘﲏ ﻗﻄﻮﻑ ﺍﻟﻠﺬﺍﺕ ﻭﻟﻮ ﺑﺎﶈﺮﻣﺎﺕ‪.‬‬ ‫ﺃﻥ ﻳﻔ ‪‬‬ ‫ﻭﻛﺬﻟﻚ ﺗﺄ ‪‬ﻫﺒﺖ ﻟﻪ ﺍﻟﺮﻓﺎﻕ‪ ،‬ﻭﺍﺯﺩﺍﺩ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﺍﺳﺘﺤﻜ ‪‬ﻢ ﰲ ﺍﻟﻄﺒﺎﻉ‬ ‫ﺍﻟﺬﻣﻴﻤﺔ‪ ،‬ﺣﱴ ﺳﺒﻖ ﺇﺧﻮﺍ‪‬ﻧﻪ ﰲ ﺍﻟﻨﻤﻴﻤﺔ‪ .‬ﻭﻣﺎ ﺃﺭﻯ ‪‬ﻣ ‪‬ﺪ ‪‬ﺣﺮ ﹰﺓ ﻟﺸﻴﻄﺎﻧﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺃﺩﻋﻮﻩ‬ ‫ﺐ ﺍﳌﻨﺎﺿ ﹶﻞ‪ ،‬ﻟﻴﺘﺒﲔ ﺃﻣﺮ ﺍﳉﺎﻫﻞ ﻭﺍﻟﻔﺎﺿﻞ‪ .‬ﻭﺇﻧﻪ‬ ‫ﻻﻣﺘﺤﺎﻧﻪ‪ ،‬ﻓﹸﺄﻗِﺒﻞ ﻋﻠﻴﻪ ﺇﻗﺒﺎ ﹶﻝ ﻃﺎﻟ ٍ‬

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‫ﺕ ﺍﻟ ‪‬ﻌ ‪‬ﻮﱘ‪،‬‬ ‫ﻛﺎﻥ ﻳﻄﻠﺒﲏ ِﻟ ‪‬ﻮﻏﺎﻩ‪ ،‬ﻓﺎﻟﻴﻮﻡ ‪‬ﻧﺮﺿﻴﻪ ﲟﺎ ﻳﻬﻮﺍﻩ‪ .‬ﻭﻗﺪ ﺧﺎﻃﺒ‪‬ﺘﻪ ﻣﻦ ﻗﺒﻞ ﺫﺍ ‪‬‬ ‫ﺖ‬ ‫ﺖ ﺁِﺗﲏ ﻛﺎﻟﺮﺍﺋﺪ ﻭﲤ‪‬ﺘ ‪‬ﻊ ﻣﻦ ﺍﳌﻮﺍﺋﺪ‪ ،‬ﻓﺈﻥ ﻛﻨ ‪‬‬ ‫ﻷﺯﻳﻞ ﻣﺎ ﻋﻼ ﻗﻠ‪‬ﺒﻪ ﻛﺎﻟ ‪‬ﻐﻴﻢ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺏ ‪‬ﻣ ﹶﻄ ٍﲑ‪ ،‬ﺃﻭ ﺛﺒﺖ ﻣﻌﻚ ِﻣﻦ ﺍﻟﺒﻼﻏﺔ ﻛ ‪‬ﻤ‪‬ﻴ ٍﺮ‪ ،‬ﻓﻨﺆﻣﻦ ﺑﻚ ﻭﲝﺴﻦ‬ ‫ﺭﺃﻳﻨﺎﻙ ﻛﺴﺤﺎ ِ‬ ‫ﺴﻮﻍ ﻟﻚ ﺑﻌﺪﻩ ﺃﻥ ﺗﻐﹼﻠﻄﻨﺎ ﰲ ﺇﻣﻼﺋﻨﺎ‪،‬‬ ‫ﺕ ﻋﻠ ‪‬ﻮ ﺷﺄِﻧﻚ‪ ،‬ﻓﻴ ‪‬‬ ‫ﺑﻴﺎﻧﻚ‪ ،‬ﻭﻧﺸﻴ ‪‬ﻊ ﺻﻔﺎ ِ‬ ‫ﻭﺗﺄﺧﺬ ﺃﻏﻼﻁ ﺇﻧﺸﺎﺋﻨﺎ‪ ،‬ﻛﻤﺎ ﺃﻧﺖ ﺗﻈﻦ ﻛﺎﳉﺎﻫﻠﲔ ﺍﻟﻐﺎﻓﻠﲔ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﳓﺴﺒﻚ‬ ‫ﰊ‪ ،‬ﻭﳚﻮﺯ ﻟﻚ ﻣﺎ ﻻ ﳚﻮﺯ ﻟﻐﲑﻙ ﻣﻦ‬ ‫ﻱ‪ ،‬ﻭﻧﺎﺑﻐ ﹸﺔ ﻛﻼﻡ ﻋﺮ ‪‬‬ ‫ﺃﻧﻚ ﺫﻭ ِﻣ ﹾﻘ ‪‬ﻮ ٍﻝ ‪‬ﺟ ِﺮ ‪‬‬ ‫ﺍﺯﺩﺭﺍﺀ‪ ،‬ﻭﺍﻟﻄﻌ ِﻦ ﻋﻠﻰ ﺇﻣﻼﺀ‪ ،‬ﻭ‪‬ﺗﺤ ‪‬ﻤﺪ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻛﺎﻟﻔﺎﺿﻠﲔ ﺍﳌﺆ ‪‬ﺩﺑﲔ‪.‬‬ ‫ﺱ ﺳﻔﻴ ٍﻪ‬ ‫ﻭﺃﻣﺎ ﹶﻃ ‪‬ﺮ ‪‬ﺯ ﺍﺯﺩﺭﺍﺋﻚ‪ ،‬ﻗﺒﻞ ﺇﺛﺒﺎﺕ ﻋﻠﻤﻚ ﻭﻋﻼﺋﻚ‪ ،‬ﻓﻤﺎ ﻫﺬﺍ ﺇﻻ ﹸﻟﺒﻮ ‪‬‬ ‫ﺴﺐ ﺍﻟﻨﻬﺎﺭ ﺍﳌﻨﲑ ﻇﻼﻣﺎ‪ ،‬ﻭﺍﻟﻮﺍﺑ ﹶﻞ‬ ‫ﻳﺘﺮﻙ ﺍﳊﻴﺎﺀ‪ ،‬ﻭﻋﺎﺩﺓ ﺿﺮﻳ ٍﺮ ﻻ ﻳﺮﻯ ﺍﻷﺿﻮﺍﺀ‪ ،‬ﻓﻴﺤ ‪‬‬ ‫ﺖ ﻣﻦ ﺭﺟﺎﻝ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ‪ ،‬ﻭﻭﻟﻴﺠﺔ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﹶﺄ ِﺭﻧﺎ‬ ‫‪‬ﺟﻬﺎﻣﺎ‪ .‬ﻭﺇﻥ ﻛﻨ ‪‬‬ ‫ﺕ ﺑﻜﺘﺎﺏ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﰒ ﺍﺟﻌ ﹾﻞ ﺑﻴﲏ‬ ‫ﻛﻤﺎﻝ ﺇﻧﺸﺎﺋﻚ ﻗﺒﻞ ﺍﺯﺩﺭﺍﺋﻚ‪ ،‬ﻭﹾﺃ ِ‬ ‫ﳊ ﹶﻜﻢ ﻋﻠﻰ ﻛﻤﺎﻟﻚ ﻭﺣﺴﻦ‬ ‫ﻭﺑﻴﻨﻚ ‪‬ﺣ ﹶﻜ ‪‬ﻤﺎ ﺃﺣﺪﺍ ﻣﻦ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ؛ ﻓﺈﻥ ﺷ ِﻬﺪ ﺍ ﹶ‬ ‫ﺖ ﻧﻈﺎﻣﺎ ﺃﲨﻞ ﻣﻦ ﻧﻈﺎﻣﻲ‪،‬‬ ‫ﻣﻘﺎﻟﻚ‪ ،‬ﻭﻇﻦ ﺃﻧﻚ ﺟﺌﺖ ﺑﺄﺣﺴﻦ ﻣﻦ ﻛﻼﻣﻲ‪ ،‬ﻭﺃﺭﻳ ‪‬‬ ‫ﻓﻠﻚ ِﻣﻦ ﺑﻌﺪ ﺃﻥ ﺗﺘﺨﺬ ِﺟ ‪‬ﺪﻱ ﻋﺒﹰﺜﺎ‪ ،‬ﻭﲡ ‪‬ﻌﻞ ِﺗﱪﻱ ‪‬ﺧ‪‬ﺒﹰﺜﺎ‪ ،‬ﻭﺃﻥ ﲢﺴﺐ ‪‬ﺩ ‪‬ﺭﻱ ﺍﻟ ‪‬ﻐ ‪‬ﺮ‬ ‫ﺲ‪ ،‬ﻭﺑﻴﺎﱐ ﺍﻟﻮﺍﺿ ‪‬ﺢ ﻛﻄﺮﻳ ٍﻖ ﻃﺎﻣﺲ‪ ،‬ﻭ‪‬ﺗﺸﻴﻊ ِﻋﺜﺎﺭﻱ ﰲ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺇﻥ ﱂ‬ ‫ﻛﻠﻴ ٍﻞ ﺩﺍﻣ ٍ‬ ‫ﺗﻔﻌﻞ‪ ،‬ﻭﻟﻦ ﺗﻔﻌﻞ‪ ،‬ﻓﺎ‪‬ﺗ ِﻖ ﻟﻌﻦ ﺍﻟﻼﻋﻨﲔ‪.‬‬ ‫ﺃﻻ ﻻ ﺗ‪‬ﻌِﺒ‪‬ﲏ ﻛﺎﻟﺴ‪‬ﻔﻴﻪِ ﺍ ﹸﳌﺸﺎﺭِﺯِ‬ ‫ﻭﺇﻧﻚ ﺗﺬ ﹸﻛـﺮﱐ ﻛﺮﺟ ٍﻞ ﳏﻘﹼ ٍﺮ‬ ‫ﺨﻮ ﹰﺓ‬ ‫ﺖ ‪‬ﻧ ‪‬‬ ‫ﻭﺇﻧﺎ ﲰـﻌﻨﺎ ﻛﻞﱠ ﻣﺎ ﻗﻠ ‪‬‬

‫ﺻﻮ‪‬ﺍ ﹰﻻ ﻭﻟﻜ ‪‬ﻦ ﺩﻋﻮ‪‬ﺗﲏ‬ ‫ﺖ ‪‬‬ ‫ﻭﻣﺎ ﻛﻨ ‪‬‬ ‫ﲑ ﰲ ﹶﻃ ‪‬ﻐﻮﺍﻙ ‪‬ﻳﺎ ﺍ‪‬ﺑ ‪‬ﻦ ﺗﻜﺒ‪ٍ ‬ﺮ‬ ‫ﻭﻻ ﺧ ‪‬‬ ‫ﺐ‬ ‫ﺲ ‪‬ﺗﺒﻴﺪﻙ ﻭﺍﺟﺘِﻨ ‪‬‬ ‫ﺝ ﻋﻠﻰ ﻧﻔ ٍ‬ ‫ﺤﺮ‪ ‬‬ ‫ﻓ‪‬‬

‫ﺐ‬ ‫ﺞ ‪‬ﺳ ‪‬ﺒ ﹶﻞ ﺍﻟﻐﻮﺍﻳﺔ ﻭﺍﻛﺘِﺌ ‪‬‬ ‫ﻭﻻ ﺗﻨﺘ ِﻬ ‪‬‬

‫ﺖ ﺣﺮﰊ ﻓﺒﺎ ِﺭ ِﺯ‬ ‫ﺖ ﻗﺪ ﺃﺯﻣﻌ ‪‬‬ ‫ﻭﺇ ﹾﻥ ﻛﻨ ‪‬‬ ‫ﻭﺗﻠـﻤِﺰﱐ ﰲ ﻛﻞ ﺁﻥ ﻛﻤﺎﺭِ ِﺯ‬ ‫ﻀﺮﺍﺋﻲ ﲝ‪‬ﻤ‪‬ﻖٍ ﻛﺘﺎﺭِﺯِ‬ ‫ﺃﲢﺴ‪‬ﺐ ﺧ‪‬ـ ‪‬‬ ‫ﻗﺪ ﺑﺎ ﹶﻥ ﺃﻧﻚ ﺗﺰﺩﺭﻳـﲏ ﻛﻐﺎﺭِ ِﺯ‬ ‫ﲔ ‪‬ﺩﻭ ٍﻥ ‪‬ﻣﻌـﺎ ِﺭ ِﺯ‬ ‫ﻭﻳﻔ ﹶﻘﹸﺄ ﺭﰊ ﻋـ ‪‬‬ ‫ﻣ‪‬ﻨﺎﻫﺞ‪ ‬ﻓﹶـﻘﹾﺄٍ ﻓﺎﺟـﺄﹶﺗ‪‬ﻚ ﻛﻔﺎﺭِﺯِ‬ ‫ﺐ ﺁ ِﺭ ِﺯ‬ ‫ﺐ ﺑﻘﻠ ِ‬ ‫ﻋﻠﻰ ﻣﺎ ﻋﺮﺍﻙ ﻭ‪‬ﺗ ‪‬‬

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‫ﻱ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﳏﻤﺪ‬ ‫ﻱ ﻭﺟﺎ ‪‬ﺭ ﻏﻮ ‪‬‬ ‫ﻭﻣﻦ ﺍﳌﻌﺘﺮﺿﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺷﻴ ‪‬ﺦ ﺿﺎ ﹼﻝ ﺑﻄﺎﻟﻮ ‪‬‬ ‫ﺣﺴﲔ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﺍﻟﻜ ﱠﻞ ﰲ ﺍﻟﻜﺬﺏ ﻭﺍ ﹶﳌﲔ‪ .‬ﻭﺇﻧﻪ ﺃﰉ ﻭﺍﺳﺘﻜﱪ‪ ،‬ﻭﺃﺷﺎﻉ ﺍﻟﻜﱪ‬ ‫ﻭﺃﻇﻬﺮ‪ ،‬ﺣﱴ ﻗﻴﻞ ﺇﻧﻪ ﺇﻣﺎﻡ ﺍﳌﺴﺘﻜﱪﻳﻦ ﻭﺭﺋﻴﺲ ﺍﳌﻌﺘﺪﻳﻦ‪ ،‬ﻭﺭﺃﺱ ﺍﻟﻐﺎﻭﻳﻦ‪ .‬ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻛ ﹼﻔﺮﱐ ﻗﺒﻞ ﺃﻥ ﻳﻜ ﹼﻔﺮ ﺍﻵﺧﺮﻭﻥ‪ ،‬ﻭﺍﻋﺘﺮﺽ ﻋﻠﻰ ﻛﺘﱯ ﻭﺃﻇﻬﺮ ﺟﻬﻠﻪ ﺍﳌﻜﻨﻮﻥ‪ .‬ﻓﻘﺎﻝ‬ ‫ﺇﻥ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﻣﺸﺤﻮﻧﺔ ﻣﻦ ﺍﻷﻏﻼﻁ‪ ،‬ﻭﺳﺎﻗﻄﺔ ﰲ ﻭﺣﻞ ﺍﻻﳓﻄﺎﻁ‪ ،‬ﻭﻟﻴﺴﺖ‬ ‫ﻛﻤﺎ ٍﺀ ‪‬ﻣﻌﲔ‪ .‬ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳉﺎﻫﻠﲔ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﻮﺟﺪ ﰲ ﻛﺘﺒﻪ ِﻣﻦ ‪‬ﻣﻠﺤﻬﺎ‬ ‫ﻭﻗﻴﺎﻓﻴﻬﺎ‪ ،‬ﻓﻠﻴﺲ ﻗﺮﳛ‪‬ﺘﻪ ﺣﺠ ‪‬ﺮ ﺃﺛﺎﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﺗﻠﻚ ﹶﻛِﻠ ‪‬ﻢ ﺧﺮﺟﺖ ﻣﻦ ﺃﻗﻼﻡ ﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫ﺖ‪،‬‬ ‫ﺖ‪ :‬ﻳﺎ ﺷﻴ ‪‬ﺦ ﺍﻟ‪‬ﻨﻮ ﹶﻛﻰ‪ ،‬ﻭﻋﺪ ‪‬ﻭ ﺍﻟﻌﻘﻞ ﻭﺍﻟ‪‬ﻨﻬﻰ‪ ،‬ﺇﻥ ﻛﺘﱯ ﻣ ‪‬ﱪﺃﺓ ﳑﺎ ﺯﻋﻤ ‪‬‬ ‫ﻓﻘﻠ ‪‬‬ ‫ﻭﻣﻨـ ‪‬ﺰﻫﺔ ﻋﻤﺎ ﻇﻨﻨﺖ‪ ،‬ﺇﻻ ﺳﻬﻮ ﺍﻟﻜﺎﺗﺒﲔ‪ ،‬ﺃﻭ ﺯﻳﻎ ﺍﻟﻘﻠﻢ ﺑﺘﻐﺎﹸﻓﻞ ﻣﲏ ﻻ ﻛﺠﻬﻞ‬ ‫ﻂ ﺩﻳﻨﺎ ‪‬ﺭﺍ‪،‬‬ ‫ﻆ ﻏﻠ ٍ‬ ‫ﺨ ﹾﺬ ﻣﲏ ﲝﺬﺍﺀ ﻛﻞ ﻟﻔ ٍ‬ ‫ﺕ ﺃﻥ ‪‬ﺗﺜِﺒﺖ ﻓﻴﻬﺎ ِﻋﺜﺎ ‪‬ﺭﺍ‪ ،‬ﻓ ‪‬‬ ‫ﺍﳉﺎﻫﻠﲔ‪ .‬ﻓﺈﻥ ﻗﺪﺭ ‪‬‬ ‫ﺻﺮﻳ ﹰﻔﺎ ﻭِﻧﻀﺎ ‪‬ﺭﺍ‪ ،‬ﻭ ﹸﻛ ‪‬ﻦ ﻣﻦ ﺍﳌﺘﻤﻮﻟﲔ‪ .‬ﻭﻫﺬﺍ ﺻﻠ ﹲﺔ ﺗﻼﺋﻢ ﻫﻮﺍﻙ‪ ،‬ﻭ‪‬ﺗ ﹶﻘ ‪‬ﺮ ﺑﻪ‬ ‫ﲨ ‪‬ﻊ ‪‬‬ ‫ﻭﺍ ‪‬‬ ‫ﺤﺎﺫ ﺍﳍﺎﺋﻢ‪،‬‬ ‫ﻋﻴﻨﺎﻙ‪ ،‬ﻭﺗﺴﺘﺮﻳﺢ ﺑﻪ ﺭﺟﻼﻙ‪ ،‬ﻓﺘﻨﺠﻮ ﻣﻦ ﺍﻟﺴﻔﺮ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻭﻻ ﺗﺘﻴﻪ ﻛﺎﻟﺸ ‪‬‬ ‫ﻭﺗﻘﻌﺪ ﻛﺎﳌﺘﻨﻌﻤﲔ‪ ،‬ﻭﺗﻐﲎ ﺑﻪ ﻋﻦ ﺟﻌﺎﺋﻞ ﺃﺧﺮﻯ ﻭﻣﻜﺎﺋﺪ ﺷﱴ‪ ،‬ﻭﺇﺷﺎﻋﺔ "ﻋﺪ ‪‬ﻭ‬ ‫ﺍﻟ ‪‬‬ ‫ﺴ‪‬ﻨﺔ"‪ ،٥٣‬ﻭﻭﻋﻆ ﺍﻟﺪﺟﻞ ﻭﺍﻟ ِﻔﺮﻳﺔ‪ ،‬ﻭﺗﻌﻴﺶ ﻛﺎﳌﺴﺘﺮﳛﲔ‪ .‬ﺑﻴﺪ ﺃﱐ ﺃﺭﻳﺪ ﺃﻥ ﺃﺭﻯ‬ ‫ﻗﺒﻠﻪ ‪‬ﺭ‪‬ﻳﺎ ﻓﺼﺎﺣﺘﻚ‪ ،‬ﻭﺃﺷﺎﻫﺪ ﹶﺃﺭﻳ ‪‬ﺞ ﺑﻼﻏﺘﻚ‪ ،‬ﻷﻓﻬﻢ ﺃﻧﻚ ﻣﻦ ﻋﻠﻤﺎﺀ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ‬ ‫ﺖ ﻣﻦ ﺍﳉﺎﻫﻠﲔ ﺍﶈﺠﻮﺑﲔ ﺍﻟﻌﻤﲔ‪.‬‬ ‫ﻭﻣﻦ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺼﻮﻟﺔ‪ ،‬ﻭﻟﺴ ‪‬‬ ‫ﻓﺎﺗﻔ ‪‬ﻖ ﻟ ‪‬ﻮ ‪‬ﺷ ِﻞ ‪‬ﺣ ﱢﻈﻪ ﺍﳌﺒﺨﻮﺱ ﻭ‪‬ﻧ ﹾﻜ ِﺪ ﻃﺎِﻟ ِﻌﻪ ﺍﳌﻨﺤﻮﺱ‪ ،‬ﺃﻧﻪ ﻣﺎ ﻗِﺒﻞ ﻫﺬﻩ ﺍﻟﺼﻠﺔ‪،‬‬ ‫ﺸﻲ ﺍﻟﺬﻟﺔ ﻭﺍﻟﻔﻀﻴﺤﺔ‪ ،‬ﻭﺗﻮﺍﺭﻯ‬ ‫ﻭﻣﺎ ﺳ‪‬ﻨﻰ ﻧﻔﺴﻪ ﻟﻴﻘﺒﻞ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻄﺔ‪ ،‬ﻭﺧ ِ‬ ‫ﻛﺎﳌﺘﺨﻮﻓﲔ‪ ،‬ﻭﻗﺎﻝ ﻟﻮ ﻧﺸﺎﺀ ﻟﻘﻠﻨﺎ ﻣﺜﻞ ﻫﺬﺍ ﻭﻟﻜﻨﺎ ﻟﺴﻨﺎ ﺑﻔﺎﺭﻏﲔ‪ .‬ﻭﻣﺎ ﺧﺮﺝ ﻣﻦ‬ ‫ﺻﻠﱵ‬ ‫ﺖ ﰲ ِ‬ ‫ﺝ ﺯﻳﺘﻪ‪ ،‬ﻭﻣﺎ ﺗﻔ ‪‬ﻮ ‪‬ﻩ ﺇﻻ ﻛﺎﳌﺘﺼﻠﻔﲔ‪ .‬ﻭﲢ ‪‬ﺮﻳ ‪‬‬ ‫ﺑﻴﺘﻪ‪ ،‬ﻭﻣﺎ ﺃﺭﻯ ﳕﻮﺫ ‪‬‬ ‫ﻣﺮﺿﺎ‪‬ﺗﻪ‪ ،‬ﻷﻧ ﹸﻘﺪ ﲝﻴﻠ ٍﺔ ‪‬ﺣﺼﺎ‪‬ﺗﻪ‪ ،‬ﻭﹶﺃﳐﺾ ﻟﺒﻨﻪ ﻭﹸﺃ ِﺭﻱ ﺟﻬﻼﺗﻪ‪ .‬ﻓﻜﺄﻥ ﺍﻟﻨﻌﺎﺱ ﺭﺍﻭ ‪‬ﺩ‬ ‫ﺥ‪،‬‬ ‫ﺥ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﺰ ‪‬ﻣﻪ ﻫ ِﺮﻡ ﻭﺷﺎ ‪‬‬ ‫ﺖ ﺃﻥ ‪‬ﺣ ‪‬ﺮﻩ ﻗﺪ ﺑﺎ ‪‬‬ ‫ﺁﻣﺎﹶﻗﻪ‪ ،‬ﺃﻭ ﺍﳋ‪‬ﻨﺎﺱ ﺣ‪‬ﺒﺐ ﺇﻟﻴﻪ ﺇﺑﺎﹶﻗﻪ‪ ،‬ﻓﺮﺃﻳ ‪‬‬ ‫‪53‬‬

‫ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﺮﻳﺪﺓ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺍﻟﺒﻄﺎﻟﻮﻱ ﳝﻠﻜﻬﺎ ﻭ ﳛﺮ‪‬ﺭﻫﺎ ﺑﺎﺳﻢ "ﺇﺷﺎﻋﺔ ﺍﻟ ‪‬ﺴﻨ‪‬ﺔ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺤﹼﻠﲔ‪.‬‬ ‫ﻀ ‪‬ﻤ ِ‬ ‫ﻭﺗﺮﺍﺀﻯ ﻛﺎ ﹸﳌ ‪‬‬ ‫ﻭﻭﺍﷲ ﺇﱐ ﺃﺳﺘﻴﻘﻦ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺇﻣﻼﺀ ﺳﻄﺮ ﺃﻭ ﺳﻄﺮﻳﻦ‪ ،‬ﻭﻛﻞ ﻣﺎ ﻳﻘﻮﻝ‬ ‫ﺤﻮﺍ َﺀ‬ ‫ﻳﻘﻮﻝ ﻣﻦ ﺍ ﹶﳌﲔ‪ ،‬ﺑﻞ ﻻ ﺃﻇﻦ ﺃﻥ ﻳﻘﺪﺭ ﻋﻠﻰ ﻓﻬﻢ ﻣﻘﺎﱄ‪ ،‬ﻭﻳﺒﲔ ﰲ ﺍ‪‬ﻠﺲ ﹶﻓ ‪‬‬ ‫ﺃﻗﻮﺍﱄ‪ ،‬ﻭﺇﻧﻪ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ‪ .‬ﻭﺇﱐ ﺃﻋﺮﻓﻪ ﻣﻦ ﻗﺪﱘ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻟﻜﲏ ﻛﻨﺖ ﺃﺳﺘﺮ ﺣﺎﻟﻪ‬ ‫ﺖ ِﻋﺮﺿﻪ‬ ‫ﺻ‪‬ﻨ ‪‬‬ ‫ﻭﺃﺳﻌﻰ ﻟﻠﻜﺘﻤﺎﻥ‪ ،‬ﺑﻞ ﺇﺫﺍ ﻧﻄﻖ ﺃﺣﺪ ﻹﻓﺸﺎﺀ ِﺳ ‪‬ﺮﻩ‪ ،‬ﻓﻄﻮﻳ‪‬ﺘﻪ ﻋﻠﻰ ﹶﻏ ‪‬ﺮﻩ‪ ،‬ﻭ ‪‬‬ ‫ﺏ‬ ‫ﻣﻦ ﺍﻟﻨﺎﻫﺸﲔ‪ .‬ﰒ ﺭﺃﻳﺖ ﺃﻧﻪ ﻻ ﻳﺴ ‪‬ﺪﺭ ﻋﻨﺪ ﻏﻠﻮﺍﺋﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﺰﻉ ﻋﻦ ﻧﻔﺴﻪ ﺛﻮ ‪‬‬ ‫ﺧﻴﻼﺋﻪ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ ﺳﲑ ﺟﻬﻼﺗﻪ‪ ،‬ﻭﻻ ﻳﺘﻮﺏ ﻣﻦ ﺧﺰﻋﺒﻴﻼﺗﻪ‪ ،‬ﺑﻞ ﻳﻈﻦ ﺃﻧﻪ ﻳﻨﻔﻌﻪ‬ ‫ﺨﺮ ﺑﻪ ﺻﻴﺪﻩ‪ .‬ﻓﻠﻤﺎ ﺭﺃﻳﺖ ﺃﻥ ﺃﻋﻤﺎﻟﻪ ﺳ‪‬ﺘﻮِﺑﻘﻪ‪ ،‬ﻭﺃﻥ ﺩﻻﻟﻪ ﺳ‪‬ﻴﻘِﻠﻘﻪ‪،‬‬ ‫ﻛﻴ ‪‬ﺪﻩ‪ ،‬ﻭ‪‬ﻳﺴ ‪‬‬ ‫ﺖ ﻣﻦ ﺳﻴﺌﺎﺗﻪ ﺑﻌﺾ ﺍﳍﻨﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻣﺪﺍﺭ ﺍ‪‬ﺎﺯﺍﺓ‪.‬‬ ‫ﺃﺷﻌ ‪‬‬ ‫ﰒ ﻧﻌﻮﺩ ﺇﱃ ﻗﺼﺘﻨﺎ ﺍﻷﻭﱃ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﺩﻋﺎﻧﺎ ﰒ ﺃﰉ‪ ،‬ﻭﻣﺎ ﲪﻠﻪ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﺧﻮﻑ‬ ‫ﺃﺣﺮﹶﻗﻪ ﺑﻨﺎﺭ ﺍﻟﻠﻈﻰ‪ ،‬ﻓﺈﻧﻪ ﻗﺮﺃ ﻛﺘﺒﻨﺎ ﻓﻮﺟﺪﻫﺎ ﻛ ‪‬ﺪ ‪‬ﺭ ﺃﺟﻠﻰ‪ ،‬ﻓﺄﻭﺟﺲ ﰲ ﻧﻔﺴﻪ ﺧﻴﻔﺔ ﻭﻣﺎ‬ ‫ﺠﻊ ﻗﻠ‪‬ﺒﻪ ﺍﳌﺰﺀﻭ ‪‬ﺩ‪ ،‬ﻭﳛﻀﺮ ﺍﳌﻮﻃﻦ‬ ‫ﺾ ﻇﻬﺮﻩ ﻣﺎ ﺭﺃﻯ‪ .‬ﻓﻤﺎ ﲤﺎﻟﻚ ﺃﻥ ﻳﺸ ‪‬‬ ‫ﺃﺑﺪﻯ‪ ،‬ﻭﺃﻧﻘ ‪‬‬ ‫ﺥ ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻻ‬ ‫ﺐ‪ ،‬ﻭﻓﺮ ٍ‬ ‫ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻭ‪‬ﻳﺮﻱ ‪‬ﺟﻨﺎﻩ ﻭﺍﻟ ‪‬ﻌﻮ ‪‬ﺩ‪ .‬ﺑﻞ ﺃﺷﺎﺭ ﺇﱃ ‪‬ﺭ ‪‬ﺟﻴ ٍﻞ ‪‬ﻭ ﹾﻏ ٍ‬ ‫ﺤﺮﻱ‪ ،‬ﻭﻫﺬﺍ ﺗﻠﻤﻴﺬﻱ ﻗﺪ ‪‬ﺭ‪‬ﺑ ‪‬ﻲ ﰲ‬ ‫ﺐ‪ ،‬ﻭﺍﺣﺘﺎﻝ ﻭﻗﺎﻝ ﺇﱐ ﻟﻦ ﺃﺧﺮﺝ ﻣﻦ ‪‬ﺟ ‪‬‬ ‫‪‬ﺯ ﹾﻏ ‪‬‬ ‫ِﺣﺠﺮﻱ‪ ،‬ﻓﺒﺎ ِﺭ ‪‬ﺯﻩ ﺇﻥ ﻛﻨﺖ ﻣﻦ ﺍﳌﺒﺎﺭﺯﻳﻦ‪ ،‬ﻭﺇﱐ ﺃﻧﺴﺎﺏ ﻛﺎﻟ‪‬ﺘ‪‬ﻨﲔ ﻣﻦ ﺧﻮﻑ ﺍﻟﻘﺎﺗﻠﲔ‪.‬‬ ‫ﺕ ﺟ ‪‬ﺪ ﺃﺑﺎ ﺯﻳﺪ‪ ،‬ﻭﺇﱐ‬ ‫ﻓﻘﻠﺖ ﻳﺎ ﻫﺬﺍ‪ ،‬ﻻ ﲢﺴﺐ ﺃﻥ ﺗﻨﺠﻮ ﻣﻦ ﳐﻠﱯ ﺑﻜﻴﺪ‪ ،‬ﻭﻟﻮ ﺻﺮ ‪‬‬ ‫ﺃﻋﻠﻢ ﺣﻴﻞ ﺍﳌﺎﻛﺮﻳﻦ‪ .‬ﺃﻻ ﺗﻌﻠﻢ ﺃﻧﻪ ِﻣﻦ ﺃﺩﱏ ﺗﻼﻣﻴﺬﻙ‪ ،‬ﻭﻣﺎ ﺷ ِﺮﺏ ﺇﻻ ﺟﺮﻋﺔ ﻣﻦ‬ ‫ﻧﺒﻴﺬﻙ‪ ،‬ﻓﺈﻧﻪ ﻟﻴﺲ ﻛﻤﺜﻠﻚ ﰲ ﺍﻟﻄﺎﻗﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻻ ﻋﻠﻰ ﹶﻏ ﹾﻠ ‪‬ﻮﺓ ﻣﻦ ﻣﺮﺍﺣﻠﻚ ﺍﳌﻌﻠﻮﻣﺔ‪،‬‬ ‫ﱯ ﺍﻟ ‪‬ﺰﻏﻮﻡ‪ ،‬ﻭﻻ‬ ‫ﻓﻀﻼ ِﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﱪ ﻣﻨﻚ ﰲ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﻼ ﺗﻔ ‪‬ﻮﺽ ﺃﻣﺮﻙ ﺇﱃ ﺍﻟﻐ ‪‬‬ ‫ﺗﻜﻦ ﻣﻦ ﺍﳋﺎﺩﻋﲔ‪ .‬ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﻛﺎﺑﻦ ‪‬ﺑ ‪‬ﻮ ِﺣﻚ‪ ،‬ﺃﻭ ﺷﻘﻴﻖ ﺭﻭﺣﻚ‪ ،‬ﻭﻣﺎ ﺷﺮﺏ‬ ‫ﺼﺘﻚ‪ ،‬ﻭﺑﻌﺪ ﻫﺰﳝﺘﻚ‬ ‫ﺼ‪‬ﺘﻪ ‪‬ﺗﻄ ‪‬ﻮﻯ ﺑﻘ ‪‬‬ ‫ﻱ ﺑﹸﻠﺒﺎﻧﺘﻚ‪ ،‬ﻓ ِﻘ ‪‬‬ ‫ﺻﺒﻮﺣﻚ‪ ،‬ﻭﻗﺪ ﹸﻏ ﱢﺬ ‪‬‬ ‫ﺇﻻ ﻣﻦ ‪‬‬ ‫ﺻﻮﱄ‪ ،‬ﻓﻔ ‪‬ﺮ‬ ‫ﺴ ‪‬ﺮ ﻟ‪‬ﻴ ‪‬ﻦ‪ .‬ﻓﺈﺫﺍ ﲰﻊ ﻗﻮﱄ‪ ،‬ﻭﺭﺃﻯ ‪‬‬ ‫ﺐ ﻓﻘﺪ ﹸﻛ ِ‬ ‫ﺼﹾﻠ ‪‬‬ ‫ﻫﺰﳝﺘﻪ ﺑ‪‬ﻴﻦ‪ ،‬ﻭﺇﺫﺍ ﻣ ‪‬ﺰ ﹾﻗﻨﺎ ﺍﻟ ‪‬‬ ‫ﺴﻲ ﻛ ﱠﻞ ﺃﺭﻳﺰ ﻛﺎﳌﺘﻨﺪﻣﲔ‪ .‬ﻭﺃﺣﻔﻈ‪‬ﺘﻪ‬ ‫ﻛ ﹶﻔ ‪‬ﺮ ﺍﻟ ‪‬ﻮ ‪‬ﻋ ِﻞ‪ ،‬ﻭﺍﻧﺴﺎﺏ ﺇﱃ ‪‬ﺟﺤﺮﻩ ﺑﺎ ﹶﳌ ‪‬ﻌ ِﻞ‪ ،‬ﻭﻧ ِ‬ ‫ﺑ ﹶﻜِﻠ ٍﻢ ﻣﺆﳌﺔ‪ ،‬ﻭﺃﻟﻔﺎﻅ ﻣﻮﺟﻌﺔ‪ ،‬ﻟﻌﹼﻠﻪ ﻳﻘﻮﻡ ﳌﻨﺎﺿﻠﺔ‪ ،‬ﻭﻳﺄﺗﻴﲏ ﳌﺼﺎﺭﻋﺔ‪ ،‬ﻓﻤﺎ ﺃﺗﻰ‬

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‫ﺴﺐ ﺃﻧﻪ ﻳِﻠﺞ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﺧﺘﻔﻰ ﻛﺎﳌﺬﺭﻭﻋﲔ‪.‬‬ ‫ﺍﳌﻀﻤﺎﺭ‪ ،‬ﻭﺣ ِ‬ ‫ﰒ ﻣﺎ ﻏﱪ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺇﻻ ﺷﻬﺮ ﺃﻭ ﺷﻬﺮﺍﻥ‪ ،‬ﺣﱴ ﺃﺷﺎﻉ ﰲ ﲢﻘﲑﻱ‬ ‫ﱄ ﺯﻧﺪﻗﺔ ﻭﺿﻼﻟﺔ‪ ،‬ﻟﻴﺴﺘﺮ ﺑﻪ ﺟﻬﻼ ‪‬ﻳﺨﺰﻳﻪ‪ ،‬ﻭﻳﺰ‪‬ﻳﻦ ﺷﺄﻧﻪ ﰲ ﺃﻋﲔ‬ ‫ﺭﺳﺎﻟﺔ‪ ،‬ﻭﻋﺰﺍ ﺇ ﹼ‬ ‫ﺗﺎﺑﻌﻴﻪ‪ ،‬ﻭﻳﻜﹼﺜﺮ ﺳﻮﺍ ‪‬ﺩ ﻃﺎﻟﺒﻴﻪ‪ ،‬ﻭﻳﺆﺫﻱ ﻗﻠﻮﺏ ﺍﳌﺴﺘﺮﺷﺪﻳﻦ‪ .‬ﻓﻠﻤﺎ ﺭﺃﻳﺖ ﺃﻧﻪ ﺃﻓﺎﻕ ﻣﻦ‬ ‫ﺕ‬ ‫ﺇﻏﻤﺎﺋﻪ‪ ،‬ﻭﺿﺤﻚ ﺑﻌﺪ ﺑﻜﺎﺋﻪ‪ ،‬ﻭﺭﺟﻊ ﺇﱃ ﺃﺩﺭﺍﺟﻪ‪ ،‬ﻭﺍﺳﺘﺮﺍﺡ ﺑﻌﺪ ﺍﻧﺰﻋﺎﺟﻪ‪ ،‬ﻭﺭﻗﺄ ‪‬‬ ‫ﺕ ﹶﻟﻮﻋ‪‬ﺘﻪ‪ ،‬ﺭﺃﻳﺖ ﺃﻥ ﹸﺃ ﹼﰎ ﻋﻠﻴﻪ ﺍﳊﺠﺔ ﻣﺮﺓ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﺃﺳﹼﻠﻂ ﻋﻠﻴﻪ ﻣﻦ‬ ‫‪‬ﺩ ‪‬ﻣﻌ‪‬ﺘﻪ‪ ،‬ﻭﺍﻧﻔﺜﺄ ‪‬‬ ‫ﺖ ﳍﺬﺍ ﺍﳌﺮﺍﻡ‪ ،‬ﻟﻌﻞ ﺍﷲ ﻳﻬﺪﻳﻪ ﺇﱃ ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪ .‬ﺇﻧﻪ ﳛﻮﻝ‬ ‫ﺍﳊﻖ ﺯﺑﺎﻧﻴﺔ‪ ،‬ﻓﺎﻟﻴﻮﻡ ﻗﻤ ‪‬‬ ‫ﺑﲔ ﺍﳌﺮﺀ ﻭﻗﻠﺒﻪ ﻭﺇﻧﻪ ﻳﺸﻔﻲ ﺍﳌﺆﻭﻓﲔ‪.‬‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ﺍﻟﻀﺎ ﹼﻝ‪ ،‬ﻭﺍﳌﻔﺘﺮﻱ ﺍﻟﺒ ﹼﻄﺎﻝ‪ ،‬ﺃﱂ ﻳﺄﻥ ﻟﻚ ﺃﻥ ﺗﺘﻮﺏ ﻭﺗﻠ‪‬ﻴﻦ ﺍﻟﺒﺎﻝ؟‬ ‫ﺖ‬ ‫ﺃﺗﻔﺮﺡ ﲝﻴﺎﺓ ﻓﻴﻬﺎ ﺍﻟﺒﻼﻳﺎ‪ ،‬ﻭﰲ ﺁﺧﺮﻫﺎ ﺍﳌﻨﺎﻳﺎ؟ ﻃﺎﳌﺎ ﺃﻳﻘﻈ‪‬ﺘﻚ ﺑﺎﻟﻮﺻﺎﻳﺎ‪ ،‬ﻭﻭﺿﻌ ‪‬‬ ‫ﺖ ﻭﺍﷲ ﺇﱐ ﻟﺴﺖ ﲟﻔﺘﺮ‬ ‫ﺖ ﻟﻌﻠﻚ ﺗﻄﻤﺌﻦ ﺑﺎﻷﻻﻳﺎ‪ ،‬ﻓﻘﻠ ‪‬‬ ‫ﺃﻣﺎﻡ ﻋﻴﻨﻴﻚ ﺍﳌﺮﺍﻳﺎ‪ ،‬ﰒ ﺃﻗﺴﻤ ‪‬‬ ‫ﺖ‬ ‫ﺖ ﺇﻻ ﻇﻦ ﺍﻟﺴﻮﺀ ﻭﻣﺎ ﺗﻜﻠﻤ ‪‬‬ ‫ﺏ ﺍﻟﱪﺍﻳﺎ‪ ،‬ﺃﻥ ﺃﺳﻌﻰ ﺇﱃ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻓﻤﺎ ﻇﻨﻨ ‪‬‬ ‫ﻭﺃﻋﻮﺫ ﺑﺮ ‪‬‬ ‫ﺇﻻ ﻛﺎ‪‬ﺘﺮﺋﲔ‪ .‬ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺒﻘﻰ ﻓﻬﻲ ﺣﻀﺮ ﹲﺓ ﺭﺑﺎﻧﻴﺔ‪ .‬ﺗﺮﻯ‬ ‫ﺕ ‪‬ﻳﻬﻠﻚ‬ ‫ﺕ ﺑﻜﺮﺓ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻷﺣﻴﺎﺀ‪ .‬ﻭﺍﳌﻮ ‪‬‬ ‫ﺭﺟﻼ ﻣﺘﻨﻌﻤﺎ ﰲ ﺍﳌﺴﺎﺀ‪ ،‬ﰒ ﺗﺮﻯ ﺫﺍ ‪‬‬ ‫ﷲ‪ ،‬ﺇ ﹼﻥ ِﺩﳝﱵ‬ ‫ﺃﻓﻌﻰ ﺃﻋﺠ ‪‬ﺰ ﺍﻟﺮﺍِﻗﻲ‪ ،‬ﻭﻛ ﹼﻞ ﺷﻲﺀ ﻓﺎ ٍﻥ ﻭﻳﺒﻘﻰ ﻭﺟﻪ ﺍﷲ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﹶﺃ‪‬ﻳ ‪‬ﻢ ﺍ ِ‬ ‫ﻗﺪ ﺍ‪‬ﹼﻠﺖ ﻣﻦ ﺍﻟﺮﲪﻦ‪ ،‬ﻻ ﻣﻦ ﻣﺴﺎﻋﻲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﺬﻟﻚ ﺩﻋﻮﺗﻚ ﺃﻥ ﺗﺄﺗﻴﲏ‬ ‫ﺕ ﻧﻔﺴﻚ ﻛﺼﺪﻳﺪ ﲪﻴﻢ‪.‬‬ ‫ﻛﺼﺪﻳﻖ ﲪﻴﻢ‪ ،‬ﻓﺄﻇﻬﺮ ‪‬‬ ‫ﺕ ﻣﻦ ﺍﷲ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻭﹸﺃﻋﻄﻴﺖ ﻋﺠﺎﺋﺐ ﻣﻦ ﻓﻀﻠﻪ ﺍﻟﻜﺜﲑ‪ .‬ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺃﻧﻪ‬ ‫ﻭﺇﱐ ﹸﺃ‪‬ﻳﺪ ‪‬‬ ‫ﻀﻠﲏ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ .‬ﻓﺈ ﹾﻥ‬ ‫ﻋﹼﻠﻤﲏ ﻟﺴﺎﻧﺎ ﻋﺮﺑﻴﺔ‪ ،‬ﻭﺃﻋﻄﺎﱐ ﻧﻜﺎﺗﺎ ﺃﺩﺑﻴﺔ‪ ،‬ﻭﻓ ‪‬‬ ‫ﻚ ﻣﻦ ﺁﻳﱵ‪ ،‬ﻭﲢﺴﺐ ﻧﻔﺴﻚ ‪‬ﺣ ‪‬ﺪ‪‬ﻳﺎ ﺑﻼﻏﱵ‪ ،‬ﻓﺘﺤﺎ ‪‬ﻡ ﺍﻟﻘﺎ ﹶﻝ ﻭﺍﻟﻘﻴﻞ‪،‬‬ ‫ﺖﰲﺷ ‪‬‬ ‫ﻛﻨ ‪‬‬ ‫ﻉ ﻣﺎ ﻓﺎﺕ‪ ،‬ﻭﺑﺎ ِﺭ ‪‬ﺯ ﰲ ﻣﻮﻃﻦ‬ ‫ﺐ ﲝﺬﺍﺋﻲ ﺍﻟﻜﺜﲑ ﺃﻭ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭ ‪‬ﺟ ‪‬ﺪ ِﺩ ﺍﻟﺘﺤﻘﻴﻖ ﻭ ‪‬ﺩ ‪‬‬ ‫ﻭﺍﻛ‪‬ﺘ ‪‬‬ ‫ﻭ ‪‬ﻋ‪‬ﻴ ‪‬ﻦ ﻟﻪ ﺍﳌﻴﻘﺎﺕ‪ .‬ﻭﻋﻠ ‪‬ﻲ ﻭﻋﻠﻴﻚ ﺃﻥ ﳓﻀﺮ ﻳﻮﻡ ﺍﳌﻴﻘﺎﺕ ﺑﺎﻟﺮﺃﺱ ﻭﺍﻟﻌﲔ‪ ،‬ﻭﻧﻨﺎﺿﻞ‬ ‫ﺕ ﰲ ﺍﻟﺒﻼﻏﺔ ﻭﺣﺴﻦ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﺟﺌﺖ ﺑﻜﻼﻡ ﻳﺴ ‪‬ﺮ‬ ‫ﰲ ﺍﻹﻣﻼﺀ ﻛﺎﳋﺼ ‪‬ﻤﲔ‪ .‬ﻓﺈﻥ ﺯﺩ ‪‬‬ ‫ﺖ‪ ،‬ﻭﺃﺣﺮﻕ ﻛﻞ ﻛﺘﺎﺏ ﺃﺷﻌ‪‬ﺘﻪ‬ ‫ﻗﻠﻮﺏ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻓﺄﺗﻮﺏ ﻋﻠﻰ ﻳﺪﻙ ﻣﻦ ﻛﻞ ﻣﺎ ﺍﺩﻋﻴ ‪‬‬

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‫ﺖ‪ .‬ﻓﺎﺭ ‪‬ﺣ ِﻢ ﺍﻷﻣﺔ‬ ‫ﺖ ﻭﺁﹶﻟﻴ ‪‬‬ ‫ﺖ‪ ،‬ﻭﻭﺍﷲ ﺇﱐ ﺃﻓﻌﻞ ﻛﺬﻟﻚ‪ ،‬ﻓﺎﻧ ﹸﻈ ‪‬ﺮ ﺃﱐ ﺃﻗﺴﻤ ‪‬‬ ‫ﺃﻭ ﺃﺧﻔﻴ ‪‬‬ ‫ﺍﳌﺮﺣﻮﻣﺔ‪ ،‬ﻭﻋﺎِﻟ ِﺞ ﺍﻟﻔﱳ ﺍﳌﻌﻠﻮﻣﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻔﱳ ﻛﺜﺮﺕ‪ ،‬ﻭﺍﻵﻓﺎﺕ ﻇﻬﺮﺕ‪ ،‬ﻭ ﹸﻛ ﱢﻔ ‪‬ﺮ‬ ‫ﻓﻮﺝ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻏﲑ ﺣﻖ ﻭﺍﻷﻟﺴ ‪‬ﻦ ﻓﻴﻬﻢ ﻃﺎﻟﺖ‪ ،‬ﻓ ﹸﻘ ‪‬ﻢ ﺭﲪﻚ ﺍﷲ ﻭﻻ ﺗﻘﻌﺪ‬ ‫ﻛﺎﳌﻨﺎﻓﻘﲔ‪.‬‬ ‫ﺃﻻ ﺗﺴﺘﻴﻘﻦ ﺃﻧﻚ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺍﺳﺨﲔ‪ ،‬ﻭﺍﻷﺩﺑﺎﺀ ﺍﻟﻘﺎﺩﺭﻳﻦ‪ ،‬ﰒ ﻣﻊ ﻫﺬﺍ ﺗﻌﻠﻢ ﺃﻥ‬ ‫ﺍﷲ ﻣﺆ‪‬ﻳﺪ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻭ ‪‬ﻣﺨﺰﻱ ﺍﻟﻜﺎﺫﺑﲔ‪ ،‬ﻭﺍﷲ ﻣﻮﱃ ﺃﻫﻞ ﺍﳊﻖ ﻭﻻ ﻣﻮﱃ ﻟﻠﻤﻔﺘﺮﻳﻦ‪.‬‬ ‫ﺴ ِﻤ ‪‬ﻌﲏ ﻣﺎ ﺃﻛ‪‬ﺘﺐ‬ ‫ﺖ ﺑﺄﻥ ‪‬ﺗ ‪‬‬ ‫ﻭﺇﻥ ﱂ ﺗﻘﺪﺭ ﻋﻠﻰ ﺍﳌﻘﺎﺑﻠﺔ‪ ،‬ﻭﱂ ﺗﻘﻢ ﻟﻠﻤﻨﺎﺿﻠﺔ‪ ،‬ﻓﺮﺿﻴ ‪‬‬ ‫‪٥٤‬‬ ‫ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻷﻧﻴﻘﺔ‪ ،‬ﻭﺍﳉﻤﻞ ﺍﻟﺮﺷﻴﻘﺔ‪ ،‬ﻭﻛﻔﺎﱐ ﻟﻮ ﻓﺰ ‪‬‬ ‫ﺕ ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻘﺔ‪،‬‬ ‫ﺖ ﻋﻠﻰ ﺍﳊﺎﺿﺮﻳﻦ‪.‬‬ ‫ﺕ ﻣﺎ ﻗﻠ ‪‬‬ ‫ﻭﺃﻇﻬﺮ ‪‬‬ ‫ﻭﻟﻜﲏ ﺟ ‪‬ﺮﺑﺘﻚ ﻣﺬ ﺃﻋﻮﺍﻡ‪ ،‬ﺃﻧﻚ ﻻ ﺗﻘﻮﻡ ﰲ ﻣﻘﺎﻡ‪ ،‬ﻭﻻ ﺗﺮﻳﺪ ﻗﻄﻊ ﺧﺼﺎﻡ‪،‬‬ ‫ﺤﺖ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ ﺣﻴﻼ ﻭﺍﻫﻴﺔ‪ ،‬ﻭﻣﻌﺎﺫﻳﺮ ﻣﻨﺴﻮﺟﺔ ﻛﺎﺫﺑﺔ‪ ،‬ﻭﺗﻔ ‪‬ﺮ ﻛﺎﶈﺘﺎﻟﲔ‪.‬‬ ‫ﻭﺗﻨ ِ‬ ‫ﻓﻌﻠﻴﻚ ﺃﻥ ﻻ ﲢﺘﺎﻝ ﻛﺄﻳﺎﻡ ﺳﺎﺑﻘﺔ‪ ،‬ﻭﲢﻀﺮ ﻋﻠﻰ ﺍﳌﻴﻘﺎﺕ ﰲ ِﺭﻳﺎﻏ ٍﺔ ﻣﻘ ‪‬ﺮﺭﺓ‪ ،‬ﻓﺈﻥ‬ ‫ﺡ ﺍﻧﻘﻴﺎﺩ‪ ،‬ﻭﺃﺗﻮﺏ ﻋﻠﻰ‬ ‫ﺖ ﻏﺎﻟﺒﺎ ﻭﻓﺎ َﺀ ﺃﻣ ‪‬ﺮﻙ ﺇﱃ ﻏﻠﺒﺔ ﻭﺭﺷﺎﺩ‪ ،‬ﻓﹶﺄﺧ ِﻔﺾ ﻟﻚ ﺟﻨﺎ ‪‬‬ ‫ﻛﻨ ‪‬‬ ‫ﺖ ﺍﻟﻴﻮﻡ ﻭﺟﻬﻲ ﺇﻟﻴﻚ ﻳﺎ‬ ‫ﻳﺪﻳﻚ ﺑﺎﻋﺘﻘﺎﺩ‪ ،‬ﻛﺎﻟﺬﻱ ﻗ ﹶﻔﻞ ﻣﻦ ﺿﻼﻝ ﺇﱃ ‪‬ﺳﺪﺍﺩ‪ .‬ﻓﹶﺄﹾﻟ ِﻔ ‪‬‬ ‫ﳉ ﹶﻔﹶﻠﻰ‪ ،‬ﻭﺃﺑﹼﻠﻎ ﺩﻋﻮﰐ‬ ‫ﺃﺑﺎ ﺍ ِﳌﺮﺍﺀ‪ ،‬ﻭﺇﱃ ﺇﺧﻮﺍﻧﻚ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺃﺩﻋﻮﻛﻢ ﺇﱃ ﻣﺄ ‪‬ﺩﺑﱵ ﺍ ﹶ‬ ‫ﺇﱃ ﺃﻫﻞ ﺍﳊﻀﺎﺭﺓ ﻭﺍﻟﻔﻼ‪ ،‬ﻓﻌﻠﻴﻜﻢ ﺃﻥ ﻻ ﺗﻌﺮﺿﻮﺍ ﻋﻦ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﻛﻤﺎ ﺃﺑﻴﺘﻢ ﺫﺍﺕ‬ ‫ﻣﺮﺓ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﻘﻀﻲ ﺑﲔ ﺍﻟﺼﺎﺩﻗﲔ ﻭﺍﻟﻜﺎﺫﺑﲔ‪ ،‬ﻭﺗﺘﺠﻠﻰ ﻣﻨﻪ ﺁﻳﺔ‬ ‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺗﺴﺘﺒﲔ ﺳﺒﻴﻞ ﺍ‪‬ﺮﻣﲔ‪.‬‬ ‫ﻀﺮﻭﺍ ﻟﻔﺼﻞ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﺍﻟﺮﺟﺎﺀ ﻣﻨﻘﻄﻊ ﻣﻨﻚ ﻭﻣﻦ‬ ‫ﺑﻴﺪ ﺃﱐ ﻻ ﺃﻇﻦ ﺃﻥ ﲢ ‪‬‬ ‫ﺼ ‪‬ﻢ ﻣﻦ ﺍ ﹶﳌﻌﺎﻗﻞ‪ ،‬ﺃﻭ ﺃﻃﻠﺐ ﺍﻟﻮﻟﺪ ﻣﻦ‬ ‫ﺃﻣﺜﺎﻟﻚ ﰲ ﻫﺬﻩ ﺍﳋ ﹼﻄﺔ‪ ،‬ﻓﻜﺄﱐ ﺃﺳﺘﻨـﺰﻝ ﺍﻟ ‪‬ﻌ ‪‬‬ ‫ﺍﻟﺜﺎﻛﻞ‪ ،‬ﺃﻭ ﺃﺳﺘﻘﺮﻱ ﺍﻟ ‪‬ﺪ ‪‬ﻫﻦ ﻣﻦ ﺍﳊﺪﻳﺪ‪ ،‬ﺃﻭ ﺃﺑﻐﻲ ﺍﻟ ِﻄﻴﺐ ﻣﻦ ﺍﻟﺼﺪﻳﺪ‪ ،‬ﻭﺃﺭﻯ ﺃﱐ‬ ‫ﺃﺭﺟﻊ ﺇﻟﻴﻜﻢ ﻛﺎﳋﺎﻃﺌﲔ‪ ،‬ﻭﺃﺿﻴﻊ ﻭﻗﱵ ﰲ ﺳﺆﺍﱄ ﻣﻦ ﺍﶈﺮﻭﻣﲔ‪ .‬ﻭﺇﱐ ﱂ ﺃﻓﻌﻞ‬ ‫‪54‬‬

‫ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﺬﻩ"‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﺫﻟﻚ ﻟﻮ ﱂ ﻳﻜﻦ ﻣﻘﺼﺪﻱ ﺇﲤﺎﻡ ﺍﳊﺠﺔ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺍﳊﻖ ﻋﻠﻰ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ‪ .‬ﻭﺇﱐ‬ ‫ﺃﺩﻋﻮﻛﻢ ﺃ ‪‬ﻭ ﹰﻻ ﺇﱃ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻘﺒﻠﻮﺍ ﻓﺄﺩﻋﻮﻛﻢ ﺇﱃ ﺃﻥ ﳚﻴﺌﲏ ﺃﺣﺪ ﻣﻨﻜﻢ ﻟﺮﺅﻳﺔ‬ ‫ﺁﻳﱵ ﻭﻳﻠﺒﺚ ﻋﻨﺪﻱ ﺇﱃ ﺍﻟﺴﻨﺔ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻘﺒﻠﻮﺍ ﻓﺄﺩﻋﻮﻛﻢ ﺇﱃ ﺍﳌﻨﺎﺿﻠﺔ ﰲ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺑﺎﻟﺸﺮﻳﻄﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻭﺍﻵﺗﻴﺔ‪ ،‬ﻭﺇﻥ ﱂ ﺗﺴﺘﻄﻴﻌﻮﺍ ﹸﻓﺮﺍﺩﻯ ﹸﻓﺮﺍﺩﻯ‪ ،‬ﻓﻤﺎ ﺃﺿ‪‬ﻴﻖ‬ ‫ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﻦ ﻋﺎﺩﻯ‪ ،‬ﺑﻞ ﺁﺫﻥ ﻟﻜﻢ ﺃﻥ ﳚﻠﺲ ﺑﻌﻀﻜﻢ ﺑﺎﻟﺒﻌﺾ ﻛﺎﻟﻨﺎﺻﺮﻳﻦ‪.‬‬ ‫ﰒ ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ﺍﻟﻀﺎﻝ‪ ،‬ﻭﺍﻟﺪﺟﺎﻝ ﺍﻟﺒ ﹼﻄﺎﻝ‪ ،‬ﺃﻥ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﲦﺎﺭ‬ ‫‪‬ﻋﻮﺩﻙ‪ ،‬ﻭ ‪‬ﻭﻗﻮ ‪‬ﺩ ‪‬ﻭﻗﻮ ِﺩﻙ‪ ،‬ﺍﻟﺬﻳﻦ ﹸﺃﺩ ِﺧﻠﻮﺍ ﰲ ﺍﻟﺘﺴﻌﺔ ﺍﳌﺨﺎﻃﺒﲔ‪ ،‬ﻓﻤﻨﻬﻢ ﺷﻴﺨﻚ‬ ‫ﺍﻟﻀﺎﻝ ﺍﻟﻜﺎﺫﺏ ﻧﺬﻳ ‪‬ﺮ ﺍﳌﺒﺸ‪‬ﺮﻳﻦ‪ ،‬ﰒ ﺍﻟﺪﻫﻠﻮﻱ ﻋﺒﺪ ﺍﳊﻖ‪ ٥٥‬ﺭﺋﻴﺲ ﺍﳌﺘﺼﻠﻔﲔ‪ ،‬ﰒ‬ ‫‪ 55‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻻ ﳛﺴﺐ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺒﺎﺭﻛﺔ ﹸﺃ ‪‬ﻡ ﺍﻷﻟﺴﻨﺔ‪ ،‬ﺑﻞ ﻫﻲ ﻋﻨﺪﻩ ﻣﺴﺘﺨﺮﺟﺔ ﻣﻦ‬ ‫ﺍﻟ ِﻌﱪﻳﺔ‪ ،‬ﺍﻟﱵ ﻫﻲ ﳍﺎ ﻛﺎﻟﻔﹸﻀﻠﺔ‪ ،‬ﻭﻳﺴﺘﻴﻘﻦ ﺃﻥ ﺇﺛﺒﺎﺕ ﻫﺬﻩ ﺍﳋﻄﹼﺔ ‪‬ﻋﻘﺪﺓ ﻣﺴﺘﺼﻌﺒﺔ ﺍﻻﻓﺘﺘﺎﺡ‪ ،‬ﺃﻭ ﻛ ‪‬ﺰ‪‬ﻧﺪﺓ‬ ‫ﺴﺮﺓ ﺍﻻﻗﺘﺪﺍﺡ‪ ،‬ﻣﻊ ﺃﻧ‪‬ﺎ ﻓﺮﻏﻨﺎ ﻣﻦ ﻓﺘﺢ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ ﰲ ﻛﺘﺎﺑﻨﺎ " ِﻣﻨﻦ ﺍﻟﺮﲪﻦ"‪ ،‬ﻭﺳﻮﻑ ﻳ‪‬ﺸﺎﻉ ﰲ‬ ‫ﻣﺴﺘﻌ ِ‬ ‫ﺍﻟﺪﻳﺎﺭ ﻭﺍﻟﺒﻠﺪﺍﻥ‪ ،‬ﻓﻴﻮﻣﺌﺬ ﺗ‪‬ﺴ ‪‬ﻮ ‪‬ﺩ ﻭﺟﻮﻩ ﺍﳌﻨﻜﺮﻳﻦ‪ .‬ﻭﺇﻧ‪‬ﺎ ﻧ‪‬ﺼﺮﻧﺎ ﰲ ﺃﻓﻜﺎﺭﻧﺎ‪ ،‬ﻭﹸﺃﻳ‪‬ﺪﻧﺎ ﰲ ﺃﻧﻈﺎﺭﻧﺎ‪ ،‬ﻣﻦ ﺍﷲ‬ ‫ﺱ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺎ ﺳﺒﻖ ﻏﲑﻩ ﺑ ﹶﻄﻮ‪‬ﺱ‪ ،‬ﺑﻞ ﻫﻲ‬ ‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭ ‪‬ﺩ ‪‬ﺳ‪‬ﻨﺎ ﻓﻴﻪ ﻛ ﱠﻞ ﺩ ‪‬ﻭ ٍ‬ ‫ﻂ ﺻﻠﻔﺔ ﻏ ‪‬ﲑ ‪‬ﻣﻌﲔ‪.‬‬ ‫ﻛﺎﻟﻠﺒﺎﺱ ﺍﳌﺴﺘﺒ ﹶﺬﻝ ﺃﻭ ﺍﻟﻮﻋﺎﺀ ﺍﳌﺴﺘﻌﻤﻞ‪ ،‬ﻭﻛﺸﻲﺀ ﻫﻮ ‪‬ﺳ ﹶﻘ ﹲ‬ ‫ﺴ ِﻘﻄﲔ‪ .‬ﻓﻴﺎ ﺣﺴﺮﺓ‬ ‫ﻭﺇﻧ‪‬ﺎ ﺃﺛﺒﺘﻨﺎ ﺩﻋﻮﺍﻧﺎ ﺣﻖ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻭﺃﺭﻳﻨﺎ ﺍﻷﻣﺮ ﻛﺎﻟﺒﺪﻳﻬﻴﺎﺕ‪ ،‬ﻣﺼﻴﺒﲔ ﻏ ‪‬ﲑ ‪‬ﻣ ‪‬‬ ‫ﻋﻠﻰ ‪‬ﻭ ‪‬ﻫ ِﻦ ﺁﺭﺍﺀ ﻋﻠﻤﺎﺋﻨﺎ ﺍﳉﻬﻼﺀ! ﺇ ﹾﻥ ﻫﻢ ﺇ ﹼﻻ ﻛﺎﻟﻌﺠﻤﺎﺀ‪ ،‬ﻭﻻ ﻳﺪﺭﻭﻥ ﻣﻨﺎﻫﺞ ﲢﻘﻴﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻣﺎ‬ ‫ﺻﻤ‪‬ﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺴﻔﻬﺎﺀ‪ ،‬ﻓﺎﺭ ‪‬ﺣ ‪‬ﻢ‬ ‫ﻛﺎﻧﻮﺍ ﻣﺘﺪﺑﺮﻳﻦ‪ .‬ﻛﺜﺮﺕ ﺍﻟﺒﺪﻋﺎﺕ ﻭﻋ ‪‬ﻢ ﺍﻟﺒﻼﺀ‪ ،‬ﻭﻛ ﱠﻞ ﻃﺮﻑ ﻓﺘﻨ ﹲﺔ ‪‬‬ ‫ﻋﺒﺎﺩﻙ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪.‬‬ ‫ﻭﺃﻣﺎ ﺳﺒﺐ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﻷﺯﺣﻞ‪ ،‬ﻓﺎﻋﻠﻢ ﺃ‪‬ﻢ ﻗﻮﻡ ﺭﻏﺒﻮﺍ ﰲ ﻓﹸﻀﺎﻟﺔ ﺍﳌﺂﻛﻞ‪ ،‬ﻭﻣﺎ ﺟﺎﻫﺪﻭﺍ ﻟﺘﺠﺪﻳﺪ‬ ‫ﺿﻮﺍ ﻛﻄﺒﺎﺋﻊ ﺧﺮﻗﺎﺀ ﺑﺎﻟﺘﻘﻠﻴﺪﺍﺕ‪،‬‬ ‫ﺍﳌﻨﻬﻞ‪ ،‬ﻭﻣﺎ ﺣﺒﺴﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﻣﻌﺎﺭﻙ ﺍﻟﺘﺤﻘﻴﻘﺎﺕ‪ ،‬ﺑﻞ ﺭ ‪‬‬ ‫ﻭﺃﻃﻠﻘﻮﺍ ‪‬ﺟ ‪‬ﺮ ‪‬ﺩ ﺍﻹﻣﻌﺎﻥ ﻭﺍﻹﺛﺒﺎﺕ‪ ،‬ﻛﺎﳌﺘﻐﺎﻓﻠﲔ ﻏﲑ ﻣﺒﺎﻟﲔ‪ .‬ﻭﺇﻧﺎ ﺇﺫﺍ ﻓﺤﺼﻨﺎ ﺣﻖ ﺍﻟﻔﺤﺺ ﺍﻟﺪﻗﻴﻖ‪،‬‬ ‫ﻭﺑﻠﹼﻐﻨﺎ ﺍﻷﻣﺮ ﺇﱃ ﺃﻗﺼﻰ ﻣﺮﺍﺗﺐ ﺍﻟﺘﺤﻘﻴﻖ‪ ،‬ﻓﺎﻧﻜﺸﻒ ﺃﻥ ﺍﻷﻟﺴﻦ ﻛﻠﻬﺎ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬ ‫ﻭﻣﺴﺘﺨ ‪‬ﺮﺟﺔ ﻣﻦ ﺧﺰﺍﺋﻦ ﻫﺬﻩ ﺍﻟﻠﻬﺠﺔ‪ ،‬ﻭﺍﻵﻥ ﻣﻮﺟﻮﺩﺓ ﻛﺎﻟﻮﺟﻮﻩ ﺍﳌﻤﺴﻮﺧﺔ ﺍﳌﻐ‪‬ﻴﺮﺓ ﺍﳌﻠ ‪‬ﻮﺣﺔ‪،‬‬ ‫ﻭﻛﺎ‪‬ﺮﻭﺣﲔ ﺍﳌﻀﺮﻭﺑﲔ‪ .‬ﻭﻗﺪ ‪‬ﺑﺪ‪‬ﻝ ﻧﻈﺎﻣﻬﺎ‪ ،‬ﻭ ﹸﻏﻴ‪‬ﺮ ﻣﻮﺿﻌﻬﺎ ﻭﻣﻘﺎﻣﻬﺎ‪ ،‬ﻭﺃﹸﺧ ِﺮﺟ‪‬ﺖ ﻣﻦ ﺟﻮﺍﻫﺮ‬ ‫ﺖ ﻛﺎﳌﺘﻔﺮ‪‬ﻗﲔ‪ .‬ﻓﻜﺄﻥ ﺑﻌﻀﻬﺎ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ‪‬ﺭﺑﺎﻭ ٍﺓ‪ ،‬ﻭﺑﻌﺾ ﺁﺧﺮ ﰲ‬ ‫ﻣﻨﺘﻈﻤﺔ‪ ،‬ﻭﺳﻠﺴﻠﺔ ﻣﻠﺘﺌﻤﺔ‪ ،‬ﻭﺗﺎﻫ ‪‬‬ ‫‪‬ﻭ ‪‬ﻫ ٍﺪ ﻣ‪‬ﺘ ِﻜﹰﺌﺎ ﻋﻠﻰ ‪‬ﻫﺮﺍﻭﺓ‪ ،‬ﻭﺍﻟﺒﻌﺾ ﹸﻟ ﱢﻔ ‪‬ﻊ ﻭﺟﻬﻪ ﺑ ِﺮﺩﺍﺀ‪ ،‬ﻭ‪‬ﻧ ﱢﻜ ‪‬ﺮ ﺷﺨﺼﻪ ﻛ ‪‬ﻐﺮﻣﺎﺀ‪ .‬ﻭﻣﻨﻬﺎ ﺃﻟﻔﺎﻅ ﻛﺄ‪‬ﺎ‬ ‫ﺩ‪‬ﻓﻨﺖ ﻭﺑﻮﻋﺪﺕ ﻣﻦ ﺍﻷﺗﺮﺍﺏ‪ ،‬ﻭ ِﻫ‪‬ﻴ ﹶﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺰﻭﺍﺋﺪ ﻛ ‪‬ﻬ‪‬ﻴ ِﻞ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﺇﻧ‪‬ﺎ ﻧﻌﺮﻓﻬﺎ ﺍﻟﻴﻮﻡ ﻛﺮﺟﺎﻝ‬

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‫ﻒ ﻳ‪‬ﻔ ﹶﻘﺪ‪ ،‬ﻭﻳ‪‬ﺴﺘﺮ ‪‬ﺟﻊ ﻟﻪ‬ ‫ﺗﻜﻠﻤﻮﺍ ﰲ ﺍﻷﺟﺪﺍﺙ‪ ،‬ﻭ‪‬ﺑﻌِﺜﻮﺍ ﺑﻌﺪ ﻣﺎ ‪‬ﺳ ِﻤ ‪‬ﻊ ‪‬ﻧ ‪‬ﻌ‪‬ﻴﻬﻢ ﺑﻨﻮﺍﺯﻝ ﺍﻻﻧﺒﺜﺎﺙ‪ ،‬ﺃﻭ ﻛﺈِﹾﻟ ٍ‬ ‫ﺑﻌﺪ ﻣﻨﺎﺣﺔ ﺗ‪‬ﻌ ﹶﻘﺪ‪ ،‬ﻓﺨﺮﺟﺖ ﺍﻵﻥ ﻛﻨﻌﺶ ﺍ ﹶﳌﻴﺖ‪ ،‬ﺃﻭ ﺍﻟﻐﻼﻡ ﺍﻟﻔﺎ ‪‬ﺭ ﻣﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻭ ﺍﻟﻨﺴﻴﺐ ﺍﳌﻬﺠﻮﺭ ﻣﻦ‬ ‫ﻆ ﻣﺎ ﺭﹶﺃﻯ ﺍﻧﺜﻼ ‪‬ﻡ ‪‬ﺣ‪‬ﺒ ٍﺔ‪ ،‬ﻭﻗ ﹶﻔﻞ ﻛﻤﺎ ﺳﺎﻓﺮ ﺑﺴﻼﻣ ٍﺔ‬ ‫ﺍﻷﻗﺎﺭﺏ‪ ،‬ﺃﻭ ﺍﻻﺑﻦ ﺍﻟﻐﺎﺋﺐ ﺍﳍﺎﺭﺏ‪ .‬ﻓﻤﻨﻬﺎ ﻟﻔ ﹲ‬ ‫ﺖ ﻋﻠﻴﻪ ﻭﺭﺛﺎﺅﻩ ﻛﺎﻟﻨﻮﺍﺩﺏ‪ ،‬ﺑﻌﺪ‬ ‫ﻭﺻﺤﺔ‪ .‬ﻭﻣﻨﻬﺎ ﻣﺎ ﺭﺃﻯ ﺃﺛﺮ ﺍﻻﺳﺘﻼﻡ‪ ،‬ﺣﱴ ﺑﻠﻎ ﺇﱃ ﺍﻻﺧﺘﺮﺍﻡ‪ ،‬ﻭﺑﻜ ‪‬‬ ‫ﻣﺎ ﻛﺎﻥ ﻛﺄﺭﺑﺎﺏ ﺍﳌﺂﺩﺏ‪ ،‬ﻭﺻﺎﺭ ﻛﺎﳉﻨﺎﺋﺰ ﺑﻌﺪ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳉﻮﺍﺋﺰ‪.‬‬ ‫ﻭﻣﺎ ﻫﺬﺍ ﻣﻦ ﺍﻟﺪﻋﺎﻭﻱ ﺍﻟﱵ ﻻ ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻻ ﻳﻮﺟﺪ ﺍﳊﻖ ﻟﺪﻳﻬﺎ‪ ،‬ﺑﻞ‬ ‫ﻋﻨﺪﻧﺎ ﺫﺧﲑﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻈﺎﺋﺮ‪ ،‬ﻭﻭﺟﻮﻩ ﺷﺎﻓﻴﺔ ﻟﻠﻤﺮﺗﺎﺏ ﺍﳊﺎﺋﺮ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻣﺎﺭﺳﻮﺍ ﺍﻟﻠﻐﺎﺕ ﻭﻓﺘ‪‬ﺸﻮﻫﺎ‪،‬‬ ‫ﻭﺍﻃﹼﻠﻌﻮﺍ ﻋﻠﻰ ﻋﺠﺎﺋﺐ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺷﺎﻫﺪﻭﻫﺎ‪ ،‬ﻓﺄﻭﻟﺌﻚ ﻳﻌﻠﻤﻮﻥ ﺑﻌﻠﻢ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻳﺴﺘﻴﻘﻨﻮﻥ ﻛﻌﺎﺭﻑ ﺍﳊﻖ‬ ‫ﺠﺒﺔ ﲝ‪‬ﺴﻦ ﻣﺮ ﱠﻛﺒﺎ‪‬ﺎ‪ ،‬ﻭﻻ ﻳﺒﻠﻐﻬﺎ‬ ‫ﺍﳌﺒﲔ‪ ،‬ﺃﻥ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺘﻔﺮ‪‬ﺩﺓ ﰲ ﺻﻔﺎ‪‬ﺎ‪ ،‬ﻭﻛﺎﻣﻠﺔ ﰲ ﻣﻔﺮﺩﺍ‪‬ﺎ‪ ،‬ﻭﻣﻌ ِ‬ ‫ﻟﺴﺎ ﹲﻥ ﻣﻦ ﺃﻟﺴ‪‬ﻦ ﺍﻷﺭﺿﲔ‪.‬‬ ‫ﻱ ﻭﺍﻟﻨﺤﺖ‪ ،‬ﻭﺷﺘ‪‬ﺎﻥ‬ ‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺍﻟﻌﱪﺍﻧﻴﺔ ﻭﺍﳍﻨﺪﻳﺔ ﻭﻏﲑﻫﺎ‪ ،‬ﻓﺘﺠﺪ ﺃﻛﺜﺮ ﺃﻟﻔﺎﻇﻬﺎ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟ‪‬ﺒ ‪‬ﺮ ِ‬ ‫ﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﻔﺮﺩ ﺍﻟﺒﺤﺖ‪ .‬ﻭﺫﺍﻙ ﻳﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥ ﺗﻠﻚ ﺍﻷﻟﺴﻨﺔ ﻟﻴﺴﺖ ﻣﻦ ﺣﻀﺮﺓ ﺍﻟﻌﺰ‪‬ﺓ‪ ،‬ﻭﻻ ﻣﻦ‬ ‫ﺯﻣﺎﻥ ﺑﺪﺀ ﺍﻟﱪﻳ‪‬ﺔ‪ ،‬ﺑﻞ ﺗﺸﻬﺪ ﺍﻟﻔﺮﺍﺳﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﻳ‪‬ﻔﱵ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻘﺮﳛﺔ‪ ،‬ﺃ‪‬ﺎ ‪‬ﻧﺤِﺘﺖ ﻋﻨﺪ ﻫﺠﻮﻡ‬ ‫ﺖ ﻣﻔﺮﺩﺍ‪‬ﺎ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺄﻧﻮﺍﻉ ﺍﳋﻴﺎﻧﺎﺕ‪ ،‬ﻓﻔ ﱢﻜ ‪‬ﺮ‬ ‫ﺖ ﻋﻨﺪ ﻓﻘﺪﺍﻥ ﺍﳌﻔﺮﺩﺍﺕ‪ ،‬ﻭﺳ‪‬ﺮﻗ ‪‬‬ ‫ﺻﻴﻐ ‪‬‬ ‫ﺍﻟﻀﺮﻭﺭﺍﺕ‪ ،‬ﻭ ِ‬ ‫ﺇﻥ ﻛﻨﺖ ﻣﻦ ﺍﻟﻄﺎﻟﺒﲔ‪.‬‬ ‫ﻭﻫﺬﺍ ﺃﻣﺮ ﺛﺒﺖ ﺑﺪﻻﺋﻞ ﻭﺍﺿﺤﺔ‪ ،‬ﻭﺑﺮﺍﻫﲔ ﺳﺎﻃﻌﺔ‪ ،‬ﻭﻋﻨﺪﻧﺎ ﺫﺧﲑﺓ ﻋﻈﻴﻤﺔ ﻣﻦ ﻣﻔﺮﺩﺍﺕ‬ ‫ﺴ ٍﻦ ﺃﺧﺮﻯ ﻣﻦ‬ ‫ﺇﻧﻜﻠﻴﺰﻳﺔ‪ ،‬ﻭﺟﺮﻣﻨﻴﺔ‪ ،‬ﻭﻻﻃﻴﻨﻴﺔ‪ ،‬ﻭﺭﻭﺳﻴﺔ‪ ،‬ﻭﻳﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﻫﻨﺪﻳﺔ‪ ،‬ﻭﺻﻴﻨﻴﺔ‪ ،‬ﻭﻓﺎﺭﺳﻴﺔ‪ ،‬ﻭﺃﻟ ‪‬‬ ‫ﺖ ﺧﻮ ﹰﻓﺎ ﻭﺭﻋﺒ‪‬ﺎ‪،‬‬ ‫ﺩﻳﺎﺭ ﺑﻌﻴﺪﺓ ﻭﻗﺮﻳﺒﺔ‪ ،‬ﻭﻗﺪ ﺃﺛﺒﺘﻨﺎ ﺃ‪‬ﺎ ‪‬ﺣ ‪‬ﺮﻓﹶﺖ ِﻣﻦ ﻛِﻠ ٍﻢ ﻋﺮﺑﻴ ٍﺔ ﻣﻄ ‪‬ﻬﺮﺓٍ‪ ،‬ﻟﻮ ﺭﺃﻳ‪‬ﺘﻬﺎ ﹶﻟ ‪‬ﻤﻠﺌ ‪‬‬ ‫ﺖ ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻌﺮﺑﻴﺔ ﹸﺃﻡ‪ ‬ﺍﻷﻟﺴﻨﺔ‪ ،‬ﻛﻤﺎ‬ ‫ﺕ ﺑﺼﺪﻕ ﻛﻼﻣﻨﺎ ﻛﺎﻟﺘﺎﺋﺒﲔ ﺍﻟﺮﺍﺟﻌﲔ‪ .‬ﻭﻗﻠ ‪‬‬ ‫ﻭﻷﻗﺮﺭ ‪‬‬ ‫ﺴﻦ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻛﻤﺎ ﺟﻌﻞ‬ ‫ﺟ ‪‬ﻌﻞ ﻣﻜﹼ ﹶﺔ ﹸﺃﻡ‪ ‬ﺍﻟﻘﺮﻯ‪ ،‬ﻭﺟﻌﻞ ﺭﺳﻮﻟﻨﺎ ﹸﺃﻣ‪‬ﻴ‪‬ﺎ ﳍﺬﻩ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﺟ ‪‬ﻌﻠﻬﺎ ﺧﺎ‪‬ﺗ ‪‬ﻢ ﺃﻟ ‪‬‬ ‫ﺻﺤ‪‬ﻔﹰﺎ ﻣﻄ ‪‬ﻬﺮ ﹰﺓ ﻓﻴﻬﺎ ﹸﻛﺘﺐ ﺍﻷﻭﻟﲔ‬ ‫ﺭﺳﻮﻟﻨﺎ ﺧﺎ‪‬ﺗ ‪‬ﻢ ﺍﻟﻨﺒﻴﲔ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻘﺮﺁﻥ ﹸﺃ ‪‬ﻡ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺟﻌﻠﻪ ‪‬‬ ‫ﻭﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫ﰒ ﺳﺄﻝ ﺍﳌﻌﺘﺮﺽ ﺍﳌﺬﻛﻮﺭ ﻋﻦ ﻭﺟﻪ ﺗﺴﻤﻴﺔ ﺑﻌﺾ ﺃﲰﺎﺀ ﳛﺴﺒﻬﺎ ﺟﺎﻣﺪﺓ‪ .‬ﻓﺎﻋﻠﻢ ﺃ‪‬ﺎ ﻭﻛﺬﻟﻚ‬ ‫ﺃﲰﺎﺀ ﺃﺧﺮﻯ ﻟﻴﺴﺖ ﺟﺎﻣﺪﺓ ﺣﻘﻴﻘﺔ‪ ،‬ﺑﻞ ﻫﻮ ﻇﻦ ﺍﻟﺬﻳﻦ ﻣﺎ ﺗﺪﺑ‪‬ﺮﻭﺍ ﺣﻖ ﺍﻟﺘﺪﺑﺮ‪ ،‬ﻭﺍﺗﺒﻌﻮﺍ ﺭﻭﺍﻳﺎﺕ‬ ‫ﻣﺴﻤﻮﻋﺔ‪ ،‬ﻭﺣﺮ‪‬ﻣﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺃﻥ ﻳﺘﻌﻤ‪‬ﻘﻮﺍ ﻛﺎﶈﻘﻘﲔ‪ .‬ﺃﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﷲ ﻋﻠﹼﻢ ﺁﺩ ‪‬ﻡ ﺍﻷﲰﺎﺀ‬ ‫ﻟﻴ‪‬ﻜ ‪‬ﻤﻠﻪ ﻋِﻠﻤ‪‬ﺎ ﻭﺣﻜﻤﺔ؟ ﻓﻤﺎ ﻇﻨﻬﻢ‪ ..‬ﹶﺃ ‪‬ﻋﻠﹼﻤﻪ ﺃﲰﺎ ًﺀ ‪‬ﻣﻬ ‪‬ﻤﻠﺔ؟ ﺃﻳﻌ ‪‬ﺰﻭﻥ ﺇﱃ ﺍﷲ ﻟﻐﻮ‪‬ﺍ ﺧﺎﻟﻴ‪‬ﺎ ﻋﻦ ﺍﳌﻌﲎ‬ ‫ﺍﳌﻜﻨﻮﻥ‪ ،‬ﻭﳚﻌﻠﻮﻧﻪ ﻭﺍﺿ ‪‬ﻊ ﻟﻐﻮٍ؟ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﻈﻨﻮﻥ! ﺃﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺗﻌﻠﻴﻢ‬ ‫ﺍﻷﲰﺎﺀ ﻛﺎﻥ ﺇﻓﺎﺩ ﹰﺓ‪ ،‬ﻭﺍﳌﻬﻤﻞ ﻻ ﻳﺰﻳﺪ ﻣﻌﺮﻓﺔ ﻭﻻ ﺑﺼﲑﺓ‪ ،‬ﻭﻳﻌﻠﻢ ﻛ ﱡﻞ ﻣﻦ ﻟﻪ ﺣﻆ ﻣﻦ ﺍﻟﺪﻫﺎﺀ ﺃﻥ ﻋﺪﻡ‬

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‫ﻋﻠﻢ ﺍﻷﺷﻴﺎﺀ ﻻ ﻳﺪﻝ ﻋﻠﻰ ﻋﺪﻡ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺇﻧ‪‬ﺎ ﻻ ﻧﻌﻠﻢ ﻣﻨﺎﻓﻊ ﻛﺜﲑ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﻳ‪‬ﻘﺎﻝ‬ ‫ﺇ‪‬ﺎ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻨﻔﻊ ﰲ ﻋﻠﻢ ﺭﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ .‬ﺑﻞ ﺍﻻﻋﺘﻼﻕ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﻭﻫﺎﻡ‪ ،‬ﻣﻦ ﺳﲑ ﺍﳉﻬﻼﺀ‬ ‫ﺍﻟﺴﻔﻬﺎﺀ ﺍﻟﻠﺌﺎﻡ‪ ،‬ﻓﺎﺗﻖ ﺍﷲ ﻭﻻ ‪‬ﺗ ‪‬ﻌ ‪‬ﺰ ﺍﳌﻬﻤﻼﺕ ﺇﱃ ﻣﻨﺒﻊ ﺍﳊﻖ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻣﺎ ﻋﻠﹼﻢ ﺁﺩﻡ ﺇﻻ ﻣﻌﺎﱐ‬ ‫ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻫﻲ ﻣﻔﺎﺗﻴﺢ ﺍﻷﺳﺮﺍﺭ ﺍﳌﺨﺰﻭﻧﺔ‪.‬‬ ‫ﻭﻣﻦ ﺃﺟﻠﻰ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻜﱪﻯ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻭﺍﳌﻠﹼﺔ ﺍﶈﻴﻄﺔ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﺗﻘﺘﻀﻲ ﺃﻥ ﺗﻨـﺰﻝ‬ ‫ﺑﻠﺴﺎﻥ ﺗﻜﻮﻥ ﺃﻛﻤﻞ ﺍﻷﻟﺴﻨﺔ‪ ،‬ﻭﺃﻭﺳﻊ ﺍﻷﻭﻋﻴﺔ‪ ،‬ﻭﻻ ﺳﻴ‪‬ﻤﺎ ﺷﺮﻳﻌﺔ ﺟﺎﺀﺕ ﺑﻜﺘﺎﺏ ﻓﻴﻪ ﺇﻋﺠﺎﺯ‬ ‫ﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﻭﻫﻮ ﻳﻄﻠﺐ ﻋﺒﺎﺭﺍﺕ ﻣﻦ ﻣﺜﻠﻪ ﻣﻦ ﲨﻴﻊ ﺍﻷﻟﺴﻦ ﻭﻛﺎﻓﹼﺔ ﺍﻟﱪﻳ‪‬ﺔ‪ .‬ﻓﺄﻧﺖ ﺗﻌﻠﻢ ﺃﻥ‬ ‫ﻫﺬﺍ ﺍﻹﻋﺠﺎﺯ ﲢﺘﺎﺝ ﺇﱃ ﻛﻤﺎﻝ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻇﺮﻓﻬﺎ ‪‬ﻭ ِﺳﻴﻌ‪‬ﺎ ﻛﻤﺜﻞ ﹸﻗﻮﻯ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﻓﺈﻥ ﺍﻟﻠﺴﺎﻥ ﻛ ِﻮﻋﺎ ٍﺀ ﳌﺘﺎﻉ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻛﺼﺪﻑ ﻟ ‪‬ﺪﺭﺭ ﺍﻟﻌﺮﻓﺎﻥ‪ .‬ﻓﻠﻮ ﻓﺮﺿﻨﺎ ﺃﻥ ﻟﺴﺎﻧ‪‬ﺎ ﺃﺧﺮﻯ ﺃﻛﻤ ﹸﻞ ﻣﻦ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﻠ ِﺰﻣﻨﺎ ﺃﻥ ﻧ‪‬ﻘ ‪‬ﺮ ﺃ‪‬ﺎ ﺃﺳﺒﻖ ﻣﻨﻬﺎ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﺃﻧﺴﺐ ﳊﺴﻦ ﺃﺩﺍﺀ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺪﻳﻨﻴﺔ‪،‬‬ ‫ﺐ ﺃﻳﻬﺎ ﺍﳌﺴﻜﲔ ﻭﻻ ﺗﺘﺒﻊ‬ ‫ﻓﻜﺄﻥ ﺍﷲ ﺃﺧﻄﺄ ﰲ ﺗﺮﻛﻪ ﺇﻳ‪‬ﺎﻩ‪ ،‬ﻭﺇﻧﺰﺍﻟﻪ ﺍﻟﻘﺮﺁﻥ ﰲ ﻫﺬﻩ ﺍﻟﻠﻬﺠﺔ ﺍﻟﻨﺎﻗﺼﺔ‪ .‬ﻓ‪‬ﺘ ‪‬‬ ‫ﺃﻫﻮﺍﺀ ﺍﻟﻨﻔﺲ ﺍﻷﻣ‪‬ﺎﺭﺓ‪ ،‬ﻭﺍ‪‬ﺗ ِﻖ ﻏﺸﺎﻭ ﹶﺓ ﺍﳉﻬﻞ ﻭﺍﻟﻌﺼﺒﻴﺔ‪ ،‬ﻭﻻ ﺗﺮﻓﻊ ﺭﺃﺳﻚ ﻛﺎ‪‬ﺘﺮﺋﲔ‪.‬‬ ‫ﺖ ﺍﺷﺘﻘﺎﻗﻬﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪،‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻗﻮﻟﻚ ﺃﻥ ﻟﻔﻆ ﺍﻟﺘﺤﺖ ﻭﺍﻟﺘﺮﺍﺏ ﻭﺍ ِﳌﻴﺰﺍﺏ ﺃﲰﺎﺀ ﺟﺎﻣﺪﺓ ﻻ ﻳﺜﺒ ‪‬‬ ‫ﺸﺄ ﻣﻦ ﺩﺭﺍﻳﺘﻜﻢ ﺍﻟﻨﺎﻗﺼﺔ‪ ،‬ﻻ ﻣﻦ ﻗﺼﻮﺭ ﺷﺄﻥ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻓﻬﺬﺍ ﺧﻄﺄ ﻣﻨﻚ ﻭﻣﻦ ﺃﻣﺜﺎﻟﻚ‪ ،‬ﻭﻓﺴﺎ ‪‬ﺩ ﻧ ‪‬‬ ‫ﺍﳌﺒﺎﺭﻛﺔ ﺍﻟﻜﺎﻣﻠﺔ‪ .‬ﺃﻳﻬﺎ ﺍﳌﺴﻜﲔ! ﺇﻥ ﻟﻔﻆ ﺍﻟﺘﺤﺖ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ِﻃ‪‬ﻴﺔ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻣﺎ ﻛﺎﻥ ﲢﺖ ﺍﻟﻘﺪﻡ‬ ‫ﻕ ﺟﻬ ﹰﺔ‪ ،‬ﰒ ‪‬ﺑﺪ‪‬ﻝ ﺍﻟﻄﺎﺀ ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﻴﺎﺀ ﺑﺎﳊﺎﺀ ﺑﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﻧﻈﺎﺋﺮﻩ ﻛﺜﲑﺓ‪ ،‬ﻭﺷﻬﺪ‬ ‫ﻭﺣﺎ ﹶﺫﻯ ﺍﻟﻔﻮ ‪‬‬ ‫ﻋﻠﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﻟﻮ ﻛﻨﺖ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ‪.‬‬ ‫ﰒ ﻟﻴﺲ ﻟﻔﻆ ﺍﻟﺘﺤﺖ ﺟﺎﻣﺪ‪‬ﺍ ﻛﻤﺎ ﻫﻮ ﺯﻋﻤﻚ ﻣﻦ ﺍﳉﻬﺎﻟﺔ‪ ،‬ﺑﻞ ﺗﺼﺮﻳﻔﻪ ﻣﻮﺟﻮﺩ ﰲ ﻛﺘﺐ ﺍﻟﻘﻮﻡ‬ ‫ﻭﺃﻫﻞ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ‪ :‬ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﺗﻈﻬﺮ ﺍﻟﺘﺤﻮﺕ‪ ..‬ﺃﻱ ﻗﻮﻡ ﺃﺭﺍﺫﻝ ﻻ ﻳﺆﺑﻪ‬ ‫ﳍﻢ ﻳﻜﻮﻥ ﳍﻢ ﺍﳊﻜﻢ ﻭﺍﳉﱪﻭﺕ‪ ،‬ﻭﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺍﳌﻜﺮﻣﲔ‪.‬‬ ‫ﺏ ﺍﻟﺸﻲﺀ‪ :‬ﺍﻟﺬﻱ ‪‬ﺧﻠﻖ ﻣﻊ ﺫﻟﻚ‬ ‫ﻭﺃﻣﺎ ﺍﻟ‪‬ﺘﺮﺍﺏ ﻓﺎﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻣﺄﺧﻮﺫ ﻣﻦ ﻟﻔﻆ ﺍﻟِﺘ ‪‬ﺮﺏ‪ ،‬ﻭِﺗ ‪‬ﺮ ‪‬‬ ‫ﺏ ﺍﻟﺸﻲﺀ‪ :‬ﻣﺜﹸﻠﻪ ﻭﻣﺎ ﺷﺎ‪‬ﺑ ‪‬ﻪ ﺷﻴﺌﹰﺎ ﰲ ﺍﳊﺴﻦ ﻭﺍﻟﺒﻬﺎﺀ‪ .‬ﻓﻌﻠﻰ‬ ‫ﺍﻟﺸﻲﺀ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻌﺮﺏ‪ .‬ﻭﻗﺎﻝ ﺛﻌﻠﺐ‪ِ :‬ﺗ ‪‬ﺮ ‪‬‬ ‫ﺏ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﺈﻥ ﺍﻷﺭﺽ ‪‬ﺧﻠِﻘﺖ ﻣﻊ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻫﺬﻳﻦ ﺍﳌﻌﻨﻴﲔ ‪‬ﺳ ‪‬ﻤ ‪‬ﻲ ﺍﻟﺘﺮﺍﺏ ﺗﺮﺍﺑ‪‬ﺎ ﻟﻜﻮ‪‬ﺎ ﰲ ‪‬ﺧﻠﻘﻬﺎ ِﺗ ‪‬ﺮ ‪‬‬ ‫ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺗﺸﺎ ‪‬ﺎ ﰲ ﺃﻧﻮﺍﻉ ﺻ‪‬ﻨﻊ ﺍﷲ ﺍﳌﻨ‪‬ﺎﻥ‪ .‬ﻭﻛﺬﻟﻚ ﺧﹶﻠﻖ ﺍﷲ ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﻣﻨﻮ‪‬ﺭﺓ ﻣﻦ‬ ‫ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﺧﻠﻖ ﻛﻤﺜﻠﻬﻦ ﺳﺒ ‪‬ﻊ ﺃﺭﺿﲔ ﻣﻨﻮ‪‬ﺭﺓ ﻣﻦ ﺍﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﻭﺭﺛﺎﺋﻬﻢ ﻣﻦ‬ ‫ﺃﻫﻞ ﺍﻟﻌﻠﻮﻡ‪ .‬ﻭﻟﻌﻞ ﻟﻔﻆ "ﺳﺒﻊ ﺃﺭﺿﲔ" ﻛﺎﻥ ﺇﺷﺎﺭﺓ ﺇﱃ ِﻋ ‪‬ﺪﺓ ﺍﻷﻗﺎﻟﻴﻢ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﺃﺭﺍﺩ ﻣﻦ ﻫﺬﺍ‬ ‫ﺍﻟﺘﻘﺴﻴﻢ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﺎ ﰲ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﻗﺎﻝ "ﺍﺑﻦ ‪‬ﺑ ‪‬ﺰﺭﺝ"‪ :‬ﻛﻞ ﻣﺎ ﻳﺼﻠﺢ ﻓﻬﻮ ﻣﺘﺮﻭﺏ ﺑﻌﺪ‬

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‫ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﻮﻧﻜﻲ‪ ،‬ﰒ ﺃﲪﺪ ﻋﻠﻲ ﺍﻟﺴﻬﺎﺭﻧﻔﻮﺭﻱ ﻣﻦ ﺍﳌﻘﹼﻠﺪﻳﻦ‪ ،‬ﰒ ﺳﻠﻄﺎﻥ ﺍﳌﺘﻜﱪﻳﻦ‬ ‫ﺍﻟﺬﻱ ﺃﺿﺎﻉ ﺩﻳﻨﻪ ﺑﺎﻟﻜﱪ ﻭﺍﻟﺘﻮﻫﲔ‪ ،‬ﰒ ﺍﳊﺴﻦ ﺍﻷﻣﺮﻭﻫﻲ ﺍﻟﺬﻱ ﺃﻗﺒ ﹶﻞ ﻋﻠ ‪‬ﻲ ﺇﻗﺒﺎ ﹶﻝ‬ ‫ﺨﻠ‪‬ﺒﻪ‬ ‫ﺖ ﺃﻇﻔﺎﺭﻩ ﺑ ِﻌﺮﺿﻲ ﻛﺎﻟ ِﺬﻳﺎﺏ‪ ،‬ﻭ ِﻣ ‪‬‬ ‫‪‬ﻣﻦ ﻟِﺒﺲ ﺍﻟﺼﻔﺎﻗﺔ ﻭﺧﹶﻠﻊ ﺍﻟﺼﺪﺍﻗﺔ‪ ،‬ﻭﺍﻋﺘﻠﻘ ‪‬‬ ‫ﺑﺜﻮﰊ ﻛﺎﻟﻜﻼﺏ‪ ،‬ﻭﻧﻄﻖ ﺑ ﹶﻜِﻠ ٍﻢ ﻻ ﻳﻨﻄﻖ ﲟﺜﻠﻬﺎ ﺇﻻ ﺷﻴﻄﺎﻥ ﻟﻌﲔ‪ .‬ﻭﺁﺧﺮﻫﻢ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﺍﻟ ‪‬ﻐﻮﻝ ﺍﻷﻏﻮﻯ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ﺭﺷﻴﺪ ﺍﻟﻐﻨﻐﻮﻫﻲ‪ ،‬ﻭﻫﻮ ﺷﻘ ‪‬ﻲ‬ ‫ﻛﺎﻷﻣﺮﻭﻫﻲ ﻭﻣﻦ ﺍﳌﻠﻌﻮﻧﲔ‪.‬‬ ‫ﻂ ﻛ ﹼﻔﺮﻭﻧﺎ‪ ،‬ﺃﻭ ﺳ‪‬ﺒﻮﻧﺎ ﻭﻛﺎﻧﻮﺍ ﻣﻔﺴﺪﻳﻦ‪ .‬ﻭﻧﺬﻛﺮ ﻣﻌﻬﻢ‬ ‫ﻓﻬﺆﻻﺀ ﺗﺴﻌ ﹸﺔ ﺭﻫ ٍ‬ ‫ﺍﻟﺸﻴﺨﲔ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﻳﻌﲏ ﺍﻟﺸﻴﺦ ﺇﻟﻪ ﲞﺶ ﺍﻟﺘﻮﻧﺴﻮﻱ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﻏﻼﻡ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﱪﻳﻠﻮﻱ‪ ،‬ﻭﺇ‪‬ﻤﺎ ﻣﻦ ﺍﳌﻌﺮﺿﲔ‪ ،‬ﻓﻨﺪﺧﻠﻬﻢ ﰲ ﺍﻟﺬﻳﻦ ﺧﺎﻃﺒﻨﺎﻫﻢ ﻟﻴﻜﻮﻧﺎ ﻣﻦ‬ ‫ﺍﳌﺼﺪﻗﲔ ﺃﻭ ﺍﳌﻜﺬﺑﲔ‪ .‬ﻭﻣﺎ ﻧﻘﻮﻝ ﻓﻴﻬﻢ ﺷﻴﺌﺎ ﺇﻻ ﺑﻌﺪ ﺃﻥ ‪‬ﻳﺮﻳﻨﺎ ﺍﷲ ﻭﻫﻮ ﺃﻋﻠﻢ ﲟﺎ ﰲ‬ ‫ﺿﺎ ﳍﺬﻩ ﺍﳌﺨﺎﻃﺒﺎﺕ‪ ،‬ﻭﻧﺪﻋﻮﳘﺎ ﻟﻠﻤﺒﺎﻫﻠﺔ ﺃﻭ‬ ‫ﺻﺪﻭﺭ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺑﻴﺪ ﺃﻧﻨﺎ ﳒﻌﻠﻬﻤﺎ ﻏﺮ ‪‬‬ ‫ﺭﺅﻳﺔ ﺍﻵﻳﺔ ﺃﻭ ﻟﻠﻤﻨﺎﺿﻠﺔ ﰲ ﻋﺮﰊ ﻣﺒﲔ‪.‬‬ ‫ﲰﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻮﻟﻮﻳﲔ‪ ،‬ﻣﻊ ﻛﻮ‪‬ﻢ ﻣﻦ ﺍﻟﻐﺎﻭﻳﻦ ﺍﳉﺎﻫﻠﲔ‪،‬‬ ‫ﻭﺃﻣﺎ ﺍﻵﺧﺮﻭﻥ ﺍﻟﺬﻳﻦ ‪‬‬ ‫ﺠﺲ ﺍﻟﺼﺤﻴﻔﺔ ﻣﻦ ﻛﺜﺮﺓ ﺫﻛﺮ ﺍﳋﺒﻴﺜﲔ ﻣﻦ‬ ‫ﻓﻨﻨـ ‪‬ﺰﻩ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﺫﻛﺮﻫﻢ ﻭﻻ ﻧﻨ ‪‬‬ ‫ﺨ ﹾﺬ ﻣﻦ ﻫﺬﻳﻦ ﺍﳌﻌﻨﻴﲔ ﻣﺎ‬ ‫ﺍﻹﺻﻼﺣﺎﺕ‪ ،‬ﻓﺎﻷﺭﺽ ﺗﺮﺍﺏ ﳌﺎ ﺃﺻﻠﺤﻬﺎ ﺍﷲ ﺑﺎﻟﻌﻤﺎﺭﺍﺕ ﻭﺍﻟﻔﻼﺣﺎﺕ‪ .‬ﻓ ‪‬‬ ‫ﻫﻮ ﻋﻨﺪﻙ ﳏﺒﻮﺏ‪ ،‬ﻭﺍﺗ ‪‬ﺮ ‪‬ﻙ ﺳﲑ ﺍﳌﺴﺘﻌﺠﻠﲔ‪.‬‬ ‫ﺖ ﻣﻦ ﺍﳌﺘﻨﺪ‪‬ﻣﲔ‪ .‬ﺃﻳﻬﺎ ﺍﶈﺮﻭﻡ ﻣﻦ ﻣﻮﺍﺋﺪ‬ ‫ﺕ ﻓﻴﻪ ﻛﺄﻭﱄ ﺍﻷﻟﺒﺎﺏ ﻟﻜﻨ ‪‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﻟﻔﻆ ﺍ ِﳌ‪‬ﻴﺰﺍﺏ‪ ،‬ﻓﻠﻮ ﻓ ﹼﻜﺮ ‪‬‬ ‫ﺍﻷﺩﺏ! ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻣﺸﺘ ‪‬ﻖ ﻣﻦ ﻟﻔﻆ ﺍ َﻷ ‪‬ﺯﺏ‪ ،‬ﻳ‪‬ﻘﺎﻝ ﺃ ‪‬ﺯﺏ ﺍﳌﺎﺀ‪ :‬ﺃﻱ ﺟ ‪‬ﺮﻯ‪ .‬ﻓﺎﺭ ِﺟ ‪‬ﻊ ﻳﺎ ﺧﺎ ِﺩﻉ‬ ‫ﺐ ﺍﳉﺎﻫﻠﲔ‪.‬‬ ‫ﻚ ﻧﻔﺴﻚ ﰲ ﻏﻴﺎﺑﺔ ‪‬ﺟ ‪‬‬ ‫ﺍﻟ‪‬ﻨﻮﻛﹶﻰ ﺇﱃ "ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ" ﺃﻭ ﻛﺘﺐ ﺃﺧﺮﻯ‪ ،‬ﻭﻻ ﺗ‪‬ﻬِﻠ ‪‬‬ ‫ﻭﺇﱐ ﺗﺮﻛﺖ ﺑﻌﺾ ﺃﻟﻔﺎﻇﻚ ﺍﳌﻌﺮﻭﺿﺔ ﺧﻮﻓﺎ ﻣﻦ ﺍﻹﻃﻨﺎﺏ ﻻ ﻣﻦ ﺍﻻﺳﺘﺼﻌﺎﺏ‪ ،‬ﺑﻞ ﻫﻲ ﺃﻇ ‪‬ﻬ ‪‬ﺮ‬ ‫ﺍﺷﺘﻘﺎﻗﹰﺎ ﻋﻨﺪ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻓﻔ ﱢﻜ ‪‬ﺮ ﻛﻄﻼﺏ ﺍﳊﻖ ﻭﺍﻟﺼﻮﺍﺏ‪ ،‬ﻭﻣﺎ ﺃﻇﻦ ﺃﻥ ﺗﻔ ﹼﻜﺮ ﻛﺎﻟﻌﺎﻗﻠﲔ‪ .‬ﻓﺴﻼﻡ‬ ‫ﻋﻠﻴﻜﻢ ﻻ ﻧﺒﺘﻐﻲ ﺍﳉﺎﻫﻠﲔ‪.‬‬ ‫ﻕ‬ ‫ﺖ" ﺍﺳﺘﺸﻬﺎﺩ‪‬ﺍ‪ ،‬ﻭﻣﺎ ﻋِﻠﻢ ﹶﻓ ‪‬ﺮ ‪‬‬ ‫ﺖ ﻫﻮ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻗﺮﺃ ﻋﻨﺪ ﺫﻛﺮ ﲝﺚ ﺍﻟﺘﻮﰲ "‪‬ﺗ ‪‬ﻮﱢﻓﻲ ﻣﺎ ﺿﻤﻨ ‪‬‬ ‫ﺃﻟﺴ ‪‬‬ ‫ﺍﻟﺘﻔﻌ‪‬ﻞ ﻭﺍﻟﺘﻔﻌﻴﻞ ﻏﺒﺎﻭ ﹰﺓ ﻭﻋﻨﺎﺩ‪‬ﺍ؟ ﻓﻬﺬﺍ ﻋﻠﻤﻜﻢ ﻭﻓﻬﻤﻜﻢ ﻭﻓﻀﻠﻜﻢ‪ ،‬ﰒ ‪‬ﺬﺍ ﺍﻟﻌﻘﻞ ﻛﱪﻛﻢ ﻭﺯﻫﻮﻛﻢ‬ ‫ﻭﲞﻠﻜﻢ ﻭﺗﻜﻔﲑﻛﻢ ﻭﲢﻘﲑﻛﻢ‪ .‬ﻓﻨﻌﻮﺫ ﺑﺎﷲ ﺍﳊﻔﻴﻆ ﺍ ﹸﳌﻌﲔ‪ِ ،‬ﻣﻦ ﺷ ‪‬ﺮ ﺍﳋﺎﺋﻨﲔ ﺍﳉﺎﻫﻠﲔ ﺍﳌﻔﺘﺮﻳﻦ‪ .‬ﻣﻨﻪ‬

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‫ﻏﲑ ﺿﺮﻭﺭﺓ‪ ،‬ﻭﺇ‪‬ﻢ ﻣﻦ ﺍﳉﺎﻫﻠﲔ ﺍﳌﻌﱠﻠﻤﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻘﹼﻠﺪﻭﻥ ﺃﻛﺎﺑﺮﻫﻢ ﻭﻟﻴﺴﻮﺍ ﻣﻦ‬ ‫ﺍﳌﺘﺪﺑﺮﻳﻦ‪.‬‬ ‫ﻓﺄﻳﻬﺎ ﺍﻟﺸﻴﺦ ﺇﱐ ﺃﻋﻠﻢ ﺃﻧﻚ ﺭﺋﻴﺲ ﻫﺬﻩ ﺍﻟﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﻛﻤﺜ ِﻞ ﺇﻣﺎ ٍﻡ ﻟﺘﻠﻚ ﺍﻟﻔﺌﺔ‬ ‫ﺍﻟﺒﺎﻏﻴﺔ‪ ،‬ﻭﻫﻢ ﻟﻚ ﻛﺎﻟﺘﻼﻣﻴﺬ ﰲ ﺍﻟﻐﻮﺍﻳﺔ ﺃﻭ ﻛﺎﳌﺴﺤﻮﺭﻳﻦ‪ .‬ﹶﻓ ﹾﺄِﺗﲏ ﲞﻴﻠﻚ ﻭ ‪‬ﺭ ِﺟﻠﻚ‪،‬‬ ‫ﺖ ﺃﻧﻮﺍﻉ ﺍﻻﻓﺘﻨﺎﻥ‪ ،‬ﻭﹾﺃِﺗﲏ ﻣﻊ ﲨﻮﻋﻚ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺪﻭﺍﻥ‪،‬‬ ‫ﲨ ‪‬ﻊ ﻛ ﹼﻞ ﺩﺟﻠﻚ ﻭﺍ ﹶﳓ ‪‬‬ ‫ﻭﺍ ‪‬‬ ‫ﺻ ﹾﻞ ﻋﻠﻲ‪ ‬ﻛﺤﺒﺸﻲ‪ ‬ﺻﺎﻝ ﻋﻠﻰ ﻛﻌﺒﺔ ﺍﻟﺮﲪﻦ‪ ،‬ﰒ ﺷﺎ ِﻫ ‪‬ﺪ ﻗﺪﺭﺓ ﺍﷲ ﺍﻟﺪ‪‬ﻳﺎﻥ‪ .‬ﻓﺈﻥ‬ ‫ﻭ ‪‬‬ ‫ﺃﻋﺮﺿﺘﻢ ﻭﺣﺴﺮﰎ‪ ،‬ﻭﻭﺍﺭﻳﺘﻢ ﺍﻟﻮﺟﻮﻩ ﻭﻓﺮﺭﰎ‪ ،‬ﻓﺘﻘﻊ ﺍﳊﺠﺔ ﻋﻠﻴﻜﻢ ﺇﱃ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ‪،‬‬ ‫ﻭﻳﻌﺮﻑ ﺍﻟﺬﻳﻦ ﻳﻠ ﹶﻘﻔﻮﻥ ﻣﻨﻚ ﺍﻟﻘﻮﻝ ﺍ‪‬ﻬﻮﻝ ﻭﺍﳍﺬﻳﺎﻥ ﺍﳌﻔﺘﻮﻝ‪ ،‬ﺃﻧﻚ ﻛﻨﺖ ﻣﻦ‬ ‫ﺍﻟﻜﺎﺫﺑﲔ‪ .‬ﻓﻴﺒﻜﻮﻥ ﻋﻠﻴﻚ ﻛﻤﺎ ‪‬ﻳﺒ ﹶﻜﻰ ﻋﻠﻰ ﺍﳋﺎﺳﺮﻳﻦ‪ ،‬ﻭﻳﺴﺘﺮﺟﻌﻮﻥ ﻛﻤﺎ ‪‬ﻳﺴﺘﺮ ‪‬ﺟﻊ‬ ‫ﺴﻚ ﰲ ﺍﻟﻘﺒﻮﻝ ﺃﻭ ﺍﻹﻋﺮﺍﺽ‪ِ ،‬ﻣﻦ ﻗﺒﻞ‬ ‫ﺝ ﻧﻔ ‪‬‬ ‫ﻟﻠﻤﺼﺎﺑﲔ‪ ،‬ﻓﺘﺼﺒﺢ ﻛﺎﳌﺨﺬﻭﻟﲔ‪ .‬ﻓﻨﺎ ِ‬ ‫ﺃﻥ ‪‬ﺗﺬﺑﺢ ﻛﺎﻟ ِﻌﺮﺑﺎﺽ‪ ،‬ﻭﺗﻠﺤﻖ ﺑﺎﳌﻠﻮﻣﲔ‪.‬‬ ‫ﺖ ﻟﻜﻞ ﻣﻦ‬ ‫ﺖ ﻟﻠﻤﻨﺎﺿﻠﺔ‪ ،‬ﻭﻭﺟﺒ ‪‬‬ ‫ﺖ ﺃﻥ ﺍﻟﺸﺮﻳﻄﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﹸﺃﺣ ِﻜﻤ ‪‬‬ ‫ﻭﻗﺪ ﲰﻌ ‪‬‬ ‫ﻗﺎﻡ ﻟﻠﻤﺒﺎﺣﺜﺔ‪ ،‬ﻫﻮ ﺃﻥ ﻳﺄﰐ ﻣﻨﺎﺿﻞ ﺑﻜﺘﺎﺏ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﻟﻨﻈﻢ ﺑﻌ ‪‬ﺪﺓ‬ ‫ﺍﻟﻨﻈﻢ‪ ،‬ﻭﺍﻟﻨﺜﺮ ﺑﻌ ‪‬ﺪﺓ ﺍﻟﻨﺜﺮ‪ ،‬ﻣﻊ ﺗﺴﻮﻳﺔ ﺍﻟﺘﻮﺷﻴﺔ ﻭﺍﻻﺧﺘﻀﺎﺏ‪ .‬ﻓﺈﻥ ﺃﺗﻴﺘﻢ ﺑﻜﺘﺎﺏ ﻣﻦ‬ ‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻓﻌﻠﺘﻢ ﺫﻟﻚ ﺇﱃ ﺷﻬﺮﻳﻦ ﻹﺭﺍﺀﺓ ﺍﻟﻔﻀﻞ ﻭﺍﳉﻼﻟﺔ‪ ،‬ﻓﺄﺟﻴﺌﻜﻢ‬ ‫ﻛﺎﳌﻌﺘﺬﺭﻳﻦ ﺍﻟﺘﺎﺋﺒﲔ‪ .‬ﻭﺇﻥ ﱂ ﺗﻘﺪﺭﻭﺍ ﻓﻌﻠﻴﻜﻢ ﺃﻥ ﺗﻘ ‪‬ﺮﻭﺍ ﺑﺄﻧﻪ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﺮﲪﻦ‪،‬‬ ‫ﻻ ِﻣﻦ ﻓﻌﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻣﺎ ﺃﺷ ‪‬ﻖ ﻋﻠﻴﻜﻢ ﺑﻌﺪ ﺇﻗﺮﺍﺭﻛﻢ ﺇﻻ ﺃﻥ ﺗﺼﺎﻓﻮﱐ ﻣﺼ ‪‬ﺪﻗﲔ‪.‬‬ ‫ﺫﻟﻚ ﺧﲑ ﺍﻟﻄﺮﻕ ﻭﺃﺣﺴﻦ ﺍﻻﻧﺘﻈﺎﻡ‪ ،‬ﻭﻓﻴﻪ ﺃﻣﻦ ﻟﻠﻔﺮﻳﻘﲔ ﻣﻦ ﺗﻜﺎﻟﻴﻒ ﺍﻟﺴﻔﺮ‬ ‫ﻭﻣﺘﺎﻋﺐ ﺗﺮﻙ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﺣﺮﺝ ﺁﺧﺮ ﻻ ﺑﺪ ﻣﻨﻪ ﻟﻠﻤﺴﺎﻓﺮﻳﻦ‪ .‬ﰒ ﺇﻥ ﺍﺗﻔﻖ ﺑﻌﺪﻩ ﺃﻧﻜﻢ‬ ‫ﻇﻨﻨﺘﻢ ﱄ ﺍﻟﻈﻨﻮﻥ‪ ،‬ﻭﺯﻋﻤﺘﻢ ﺃﻧﻪ ﺃﹼﻟﻔﻪ ﺍﻟﺸﺎﻣﻴﻮﻥ‪ ،‬ﺃﻭ ﺃﻋﺎﻥ ﻋﻠﻴﻪ ﻗﻮﻡ ﺁﺧﺮﻭﻥ‪ ،‬ﻓﺄﻗ‪‬ﺒ ﹸﻞ‬ ‫ﺃﻥ ﺗﻨﺎﺿﻠﻮﱐ ﺑﺎﳌﺸﺎﻓﻬﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﻘ ‪‬ﺮﻭﺍ ﺑﺄﻧﻜﻢ ﻋﺠﺰﰎ ﻣﻦ ﻧﻮﻉ ﺗﻠﻚ ﺍﳌﻘﺎﺑﻠﺔ‪ ،‬ﻭﻟﻜﻢ‬ ‫ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﺇ ﹼﻥ ﻫﺬﺍ ﺇﻧﺸﺎﺀ ﺍﻟﺸﺎﻣﻴﲔ‪ ،‬ﻭﻻ ِﻗ‪‬ﺒﻞ ﻟﻨﺎ ﺑﺎﻟﺸﺎﻣﻴﲔ‪ ،‬ﺃﻭ ﺗﻘﻮﻟﻮﺍ ﺇﻥ ﻫﺬﺍ ﻣﻦ‬ ‫ﻋﻠﻤﺎﺀ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﻻ ﻃﺎﻗﺔ ﻟﻨﺎ ‪‬ﻢ ﺇ‪‬ﻢ ﻣﻦ ﺍﻷﺩﺑﺎﺀ ﺍﻟﻜﺎﻣﻠﲔ‪ ،‬ﺃﻭ ﺗﻘﻮﻟﻮﺍ ﺇﻧﻪ ﻣﻦ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺍﳊﻜﻴﻢ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻤﺎ ﻟﻨﺎ ﺃﻥ ﻧﻨﺎﺿﻞ ‪‬ﺬﺍ ﺍﻟﻔﺎﺿﻞ ﺍﻷﺟ ﹼﻞ‪ ،‬ﺇ‪‬ﻧﺎ ﻣﻦ‬

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‫ﻼ ‪‬ﻣﺸﺎِﻓ ‪‬ﻬﺎ‪ ،‬ﻭﺃﺣﺴﺐ ﻫﺬﺍ ﺍﻷﻣﺮ ﺗﺎﻓ ‪‬ﻬﺎ‪،‬‬ ‫ﺍﳉﺎﻫﻠﲔ ﺍﻷﻣﻴﲔ‪ .‬ﻭﺇﱐ ﺑﻌﺪﻩ ﺳﺄﺟﻴﺪ ِﻗ‪‬ﺒ ﹰ‬ ‫ﻓﺘﻌﺮﻓﻮﻧﲏ ﺑﻌﺪ ﺣﲔ‪ .‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻜﻮﻧﻮﻥ ﷲ ﻓﻴﻜﻮﻥ ﺍﷲ ﳍﻢ‪ .‬ﺃﻻ ﺇﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻫﻢ‬ ‫ﱭ ﺃﻧﺎ ﻭﺭﺳﻠﻲ‪ ،‬ﺇﻥ ﺍﷲ ﻻ‬ ‫ﺍﻟﻐﺎﻟﺒﻮﻥ ﰲ ﻣﺂﻝ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﳌﺨﺎﻟﻔﲔ‪ .‬ﻛﺘﺐ ﺍﷲ ﻷﻏﻠ ‪‬‬ ‫‪‬ﻳﺨﺰﻱ ﻋﺒﺎﺩﻩ ﺍﳌﺄﻣﻮﺭﻳﻦ‪.‬‬ ‫ﻫﺬﺍ ﺷﺮﻁ ﺑﻴﲏ ﻭﺑﻴﻨﻜﻢ‪ ،‬ﻓﺴ‪‬ﻨﻮﺍ ﺃﻧﻔﺴﻜﻢ‪ .‬ﰒ ﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ ﺃﻥ ﻓﻀﻴﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﳌﻔﺘﺎﺡ ﻟﻔﺘﺢ ﺃﺳﺮﺍﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﺪﺍﺭ ﻓﻬﻢ‬ ‫ﻣﻌﺎﺭﻑ‪ ٥٦‬ﺍﻟﻔﺮﻗﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻦ ﳓﺎﺭﻳﺮ ﺍﻷﺩﺑﺎﺀ‪ ،‬ﻭﻻ ﻛﻤﺜﻞ ﻧﻮﺍﺑﻎ ﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﻓﻼ‬ ‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻓﺤﻮﻝ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﻭﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﻌﺎﺭﻓﲔ‬ ‫ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﺑﻞ ﻫﻮ ﻛﺎﻷﻧﻌﺎﻡ‪ ،‬ﻭﺃﺣﺪ ﻣﻦ ﺍﻟﻌﻮﺍﻡ ﻭﺍﳉﺎﻫﻠﲔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳﻘﺪﺭ‬ ‫ﻱ ﰲ ﻫﺬﻩ ﺍﻟﻠﻬﺠﺔ‪ ،‬ﻭﻳﺴﻠﻚ ﻋﻨﺪ ﻧﻄﻘﻪ ﻣﺴﺎﻟﻚ ﺍﻟﻔﺼﺎﺣﺔ‬ ‫ﺾ ﹶﻃ ِﺮ ‪‬‬ ‫ﻋﻠﻰ ﻛﻼﻡ ﹶﻏ ‪‬‬ ‫ﳉﻤﻞ ﺍﳌﺮ ﹼﻛﺒﺔ‪ ،‬ﻓﻬﻮ‬ ‫ﻭﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻳﻌﻠﻢ ﻓﺮﻭﻕ ﺍﳌﻔﺮﺩﺍﺕ ﻭﺧﻮﺍﺹ ﺍﻟﺘﺄﻟﻴﻔﺎﺕ ﻭﻛﻮﺍﺋﻒ ﺍ ﹸ‬ ‫ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺍﷲ ﺭﺣﻴﺐ ﺍﻟﺒﺎﻉ‪ ،‬ﺧﺼﻴﺐ ﺍﻟ ِﺮﺑﺎﻉ‪ ،‬ﰲ ﻫﺬﻩ ﺍﳋﺰﺍﺋﻦ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﺩﻋﻰ ﺃﻧﻪ ﻣﻦ ﺍﻟﻮﺍﺻﻠﲔ ﻭﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﻌﺮﻓﺎﺀ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﻋﺎﺭﰲ ﻫﺬﻩ ﺍﻟﻠﺴﺎﻥ‬ ‫ﻛﺎﻷﺩﺑﺎﺀ‪ ،‬ﻓ ﹶﻔ ﹾﻘ ‪‬ﺮﻩ ﻟﻴﺲ ﻓﻘﺮ ﺳﻴﺪ ﺍﻟﻜﻮ‪‬ﻧﲔ‪ ،‬ﺑﻞ ﻫﻮ ﺳﻮﺍﺩ ﺍﻟﻮﺟﻪ ﰲ ﺍﻟﺪﺍ ‪‬ﺭﻳﻦ‪ .‬ﻭﻻ‬ ‫ﺐ ‪‬ﺬﺍ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻻ ﺗﻐﻀﺐ ﻗﺒﻞ ﺍﻟﻌﺮﻓﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻱ ﻳ ‪‬ﺪﻋﻲ ﳏ‪‬ﺒﺔ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻛﻴﻒ‬ ‫ﺠ ‪‬‬ ‫ﺗﻌ ‪‬‬ ‫ﳉﻨﺎﻥ‪،‬‬ ‫ﺻ ‪‬ﺮ ﻣﻊ ﺩﻋﺎﻭﻱ ﺍﶈﺒﺔ ﻭﺷﻮﻕ ﺍ ﹶ‬ ‫ﻳﺼ ‪‬ﺪﺃ ﺫﻫﻨﻪ ﰲ ﻫﺬﻩ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﻛﻴﻒ ﺗﻘﺎ ‪‬‬ ‫ﷲ ﻟﺴﺎ ﹶﻥ ﻧﺒ‪‬ﻴﻪ ﺑﺎﻻﻣﺘﻨﺎﻥ‪.‬‬ ‫ﻭﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻻ ﻳﺘﺠﻠﻰ ﻟﻘﻠﺒﻪ ﻟﻄﻒ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻻ ﻳﻌﹼﻠﻤﻪ ﺍ ُ‬ ‫ﺐ‬ ‫ﺤ ‪‬‬ ‫ﺐ ﺍﻟﻌﺮﺑﻴﺔ ﻓﺒ ‪‬‬ ‫ﰒ ﺇ‪‬ﺎ ﻣﻌﻴﺎﺭ ﳊﺐ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻱ ﺃﺣ ‪‬‬ ‫ﻀﻬﺎ‪،‬‬ ‫ﻀﻬﺎ ﻓﺒ‪‬ﺒﻐﺾ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﻔﺮﻗﺎﻥ ﺃﺑﻐ ‪‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﻔﺮﻗﺎﻥ ﺃﺣ‪‬ﺒﻬﺎ‪ ،‬ﻭﻣﻦ ﺃﺑﻐ ‪‬‬ ‫ﺤﱠﺜﻚ ﻟﻠﻤﻀﺎﻫﺎﺓ‪ ،‬ﺣﱴ‬ ‫ﺐ ﺃﻥ ‪‬ﺗ ‪‬‬ ‫ﻓﺈﻥ ﺍﶈﺒﲔ ‪‬ﻳﻌ ‪‬ﺮﻓﻮﻥ ﺑﺎﻟﻌﻼﻣﺎﺕ‪ ،‬ﻭﺃﺩﱏ ﺩﺭﺟﺔ ﺍﳊ ‪‬‬ ‫ﺗﺆِﺛﺮ ﻃﺮﻕ ﺍﶈﺒﻮﺏ ﻭﲡﻌﻠﻬﺎ ﻣﻦ ﺍﶈﺒﻮﺑﺎﺕ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻌﺮﻑ ﻫﺬﺍ ﺍﻟﺬﻭﻕ ﻓﺈﻧﻪ ﻣﻦ‬ ‫ﺐ ﺍﻟﻔﺮﻗﺎﻥ ﻭﺳﻴﺪﻧﺎ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻛﻤﺎ‬ ‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﻣﺸﺮﺏ ﺍﻟﻌﺎﺷﻘﲔ‪ .‬ﻭ ‪‬ﻣﻦ ﺃﺣ ‪‬‬ ‫‪56‬‬

‫ﺃﻱ‪ :‬ﻓﻬﻢ ﻣﻌﺎﺭﻑ ﺍﻵﻳﺎﺕ ﺍﻟﻔﺮﻗﺎﻧﻴﺔ‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﻫﻮ ﺷﺮﻁ ﺍﶈﺒﺔ ﻭﺍﻟﻮﻓﺎﺀ‪ ،‬ﻓﻤﺎ ﺃﻇﻦ ﺃﻥ ﻳﺒﻘﻰ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻛﺎﳉﻬﻼﺀ‪ ،‬ﺑﻞ ﻳﻘﻮﺩﻩ ﺣ‪‬ﺒﻪ‬ ‫ﺇﱃ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻳﺴﺒﻖ ﻛ ﱠﻞ ﺳﺎﺑﻖ ﰲ ﺍﳌﻘﺎﻝ‪ ،‬ﻭﻳﺼﲑ ﻧﻄﻘﻪ ﻛﺎﻟﺪﺭﺓ‬ ‫ﻉ ﺍﻟﺼﻔﺎﺀ‪ ،‬ﻓﻔ ﱠﻜ ‪‬ﺮ ﻛﺎﶈ‪‬ﺒﲔ‪.‬‬ ‫ﺍﻟﺒﻴﻀﺎﺀ‪ ،‬ﻭﻳﻀ ‪‬ﻤﺦ ﻛﻼﻣﻪ ﺑ ِﻄﻴﺐ ﻋﺠﻴﺐ ﻭ‪‬ﻳﻮ ‪‬ﺩﻉ ﺃﻧﻮﺍ ‪‬‬ ‫ﻭﻟﻮﻻ ﺍﳊﺐ ﳌﺎ ﹸﺃﻋﻄﻴ‪‬ﺘﻬﺎ‪ ،‬ﻓﻤﻦ ﺍﳊﺐ ﻟ ِﻘﻴ‪‬ﺘﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﺁﻳ ﹸﺔ ‪‬ﺣ‪‬ﺒﻲ ﻣﻦ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪.‬‬ ‫ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﻰ ﻭﻫﻮ ﺧﲑ ﺍﳌﻨﻌﻤﲔ‪.‬‬ ‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣﻤ ِﻦ ﺍﻟ ‪‬ﺮ ِﺣﻴ ِﻢ‬ ‫ﺴ ِﻢ ﺍ ِ‬ ‫ِﺑ ‪‬‬ ‫ِﻋﻠﻤﻲ ﻣﻦ ﺍﻟﺮﲪﻦ ﺫﻱ ﺍﻵﻻ ِﺀ‬ ‫ﺝ ﺷﻜﺮ ِﻩ‬ ‫ﻛﻴﻒ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺪﺍﺭ ِ‬ ‫ﺍﷲ ﻣﻮﻻﻧﺎ ﻭﻛـﺎﻓ ﹸﻞ ﺃﻣـﺮﻧﺎ‬ ‫ﻟﻮﻻ ﻋﻨﺎﻳـﺘﻪ ﺑـﺰﻣ ِﻦ ﺗ ﹶﻄـﱡﻠﱯ‬ ‫ﺴﺎ‬ ‫ﺑﺸﺮﻯ ﻟﻨﺎ ﺇﻧﺎ ﻭﺟ ‪‬ﺪﻧﺎ ﻣـﺆﻧ ‪‬‬ ‫ﻑ ﹸﻟ‪‬ﺒﻬﺎ‬ ‫ﻒ ﻣﻌﺎﺭ ‪‬‬ ‫ﺖ ِﻣﻦ ِﺇﹾﻟ ٍ‬ ‫ﹸﺃﻋﻄﻴ ‪‬‬ ‫ﻧﺘﻠﻮ ﺿﻴﺎ َﺀ ﺍﳊ ‪‬ﻖ ﻋﻨﺪ ﻭﺿﻮﺣ ِﻪ‬ ‫ﺕ ﻋﻦ ﻛﻞ ﻣﺎ ﻫﻮ ﻣﻈﻠ ‪‬ﻢ‬ ‫ﻧﻔﺴﻲ ‪‬ﻧﹶﺄ ‪‬‬ ‫ﺖ ﻋﻠﻰ ﻧﻔﺴﻲ ﳏ‪‬ﺒ ﹸﺔ ﻭﺟﻬ ِﻪ‬ ‫ﻏﻠ‪‬ﺒ ‪‬‬ ‫ﺠﱵ‬ ‫ﺕ ‪‬ﻣ ‪‬ﻬ ‪‬‬ ‫ﺲ ﺳ ‪‬ﺪ ‪‬‬ ‫ﳌﺎ ﺭﺃﻳﺖ ﺍﻟﻨﻔ ‪‬‬ ‫ﻒ ﺍﻷﺭﺽ ﻭﺍﳋﻀﺮﺍ ِﺀ‬ ‫ﺍﷲ ﻛﻬ ‪‬‬ ‫ﻑ ﻣﺄ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻐﺮﻣﺎ ِﺀ‬ ‫‪‬ﺑـ ‪‬ﺮ ‪‬ﻋﻄﻮ ‪‬‬ ‫ﺃﺣ ‪‬ﺪ ﻗـﺪﻳـﻢ ﻗﺎﺋﻢ ﺑﻮﺟﻮﺩ ِﻩ‬ ‫ﻭﻟﻪ ﺍﻟﺘﻔ ‪‬ﺮﺩ ﰲ ﺍ ﹶﶈﺎﻣﺪ ﻛﻠـﻬﺎ‬ ‫ﺍﻟـﻌﺎﻗﻠـﻮﻥ ﺑﻌﺎﹶﻟﻤﻴـﻦ ﻳﺮﻭﻧ ‪‬ﻪ‬ ‫ﻫـﺬﺍ ﻫﻮ ﺍﳌﻌﺒﻮﺩ ﺣ ‪‬ﻘﺎ ﻟﻠﻮﺭﻯ‬ ‫ﺐ ﺍﻟﺬﻱ ﺁﺛﺮ‪‬ﺗ ‪‬ﻪ‬ ‫ﳊ ‪‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍ ِ‬

‫ﺕ ﺍﻟﻔﻀ ﹶﻞ ﻻ ِﺑ ‪‬ﺪ ‪‬ﻫﺎ ِﺀ‬ ‫ﺑﺎﷲ ‪‬ﺣ ‪‬ﺰ ‪‬‬ ‫ﻧﺜﲏ ﻋﻠﻴﻪ ﻭﻟﻴﺲ ﺣﻮ ﹸﻝ ﺛﻨـﺎ ِﺀ‬ ‫ﰲ ﻫﺬﻩ ﺍﻟﺪﻧـﻴﺎ ﻭﺑﻌـﺪ ﻓﻨﺎ ِﺀ‬ ‫ﻛﺎﺩﺕ ‪‬ﺗﻌ ﱢﻔﻴﲏ ﺳﻴﻮ ﹸﻝ ﺑﻜﺎﺋﻲ‬ ‫ﻒ ﺍﻟ ‪‬ﻐـ ‪‬ﻤﺎ ِﺀ‬ ‫ﺭ‪‬ﺑﺎ ﺭﺣﻴ ‪‬ﻤﺎ ﻛﺎ ِﺷ ‪‬‬ ‫ﺐ ﺑـﺪﺍﺭ ﺿﻴﺎ ِﺀ‬ ‫ﺖ ِﻣﻦ ِﺣ ‪‬‬ ‫ﹸﺃﻧﺰﻟ ‪‬‬ ‫ﺴﻨﺎ ﲟـﺒﺘﺎﻉ ﺍﻟﺪﺟﻰ ِﺑ‪‬ﺒﺮﺍ ِﺀ‬ ‫ﹶﻟ ‪‬‬ ‫ﺖ ﻋﻨﺪ ﻣﻨ ‪‬ﻮﺭﻱ ‪‬ﻭ ‪‬ﺟﻨﺎﺋﻲ‬ ‫ﻓﺄﳔ ‪‬‬ ‫ﺲ ﺑﺎﻹﻟﻐﺎ ِﺀ‬ ‫ﺖ ﺍﻟﻨﻔ ‪‬‬ ‫ﺣﱴ ﺭﻣﻴ ‪‬‬ ‫ﺃﻟﻘﻴ‪‬ﺘﻬﺎ ﻛﺎ ﹶﳌ‪‬ﻴﺖ ﰲ ﺍﻟﺒﻴﺪﺍ ِﺀ‬ ‫ﺏ ﺭﺣﻴﻢ ﻣﻠﺠﹸﺄ ﺍﻷﺷﻴﺎ ِﺀ‬ ‫ﺭ ‪‬‬ ‫ﻉ ﻭﻋﻄﺎ ِﺀ‬ ‫ﺫﻭ ﺭﲪ ٍﺔ ﻭﺗ ‪‬ﱪ ٍ‬ ‫ﱂ ﻳﺘﺨـ ﹾﺬ ﻭﻟ ‪‬ﺪﺍ ﻭﻻ ﺍﻟﺸﺮﻛﺎ ِﺀ‬ ‫ﻭﻟﻪ ﻋﻼﺀ ﻓـﻮﻕ ﻛ ﹼﻞ ﻋـﻼ ِﺀ‬ ‫ﻭﺍﻟﻌـﺎﺭﻓﻮﻥ ﺑﻪ ﺭﺃﻭﺍ ﺃﺷﻴـﺎ ِﺀ‬ ‫ﻓـﺮ ‪‬ﺩ ﻭﺣﻴﺪ ﻣـﺒﺪﺀ ﺍﻷﺿﻮﺍ ِﺀ‬ ‫ﺏ ﺍﻟﻮﺭﻯ ﻋﲔ ﺍﳍﺪﻯ ﻣﻮﻻﺋﻲ‬ ‫ﺭ ‪‬‬

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‫ﺖ ﻏﻤﺎﻣ ﹸﺔ ‪‬ﺣ‪‬ﺒﻪ ﻓﻜﺄ‪‬ﻧﻬﺎ‬ ‫ﻫﺎﺟ ‪‬‬ ‫ﻧﺪﻋﻮﻩ ﰲ ﻭﻗﺖ ﺍﻟﻜﺮﻭﺏ ﺗﻀ ‪‬ﺮ ‪‬ﻋﺎ‬ ‫‪‬ﺣﻮﺟﺎ ُﺀ‪ ٥٧‬ﹸﺃﹾﻟﻔـﺘﻪ ﺃﺛـﺎﺭﺕ ‪‬ﺣ ‪‬ﺮﰐ‬ ‫ﺃﻋﻄﻰ ﻓﻤﺎ ﺑﻘﻴﺖ‪ ‬ﺃﻣـﺎﱐ ﺑﻌﺪﻩ‪‬‬ ‫ﺇﻧﺎ ﹸﻏـﻤﺴﻨﺎ ِﻣﻦ ﻋﻨـﺎﻳﺔ ﺭ‪‬ﺑﻨﺎ‬ ‫ﺇﻥﹼ ﺍﶈﺒ‪‬ﺔ ﺧ‪‬ـﻤ‪‬ﺮﺕ‪ ‬ﰲ ﻣ‪‬ﻬ‪‬ﺠﱵ‬ ‫ﺇﱐ ﺷﺮﺑﺖ ﻛﺆﻭﺱ ﻣﻮﺕ ﻟﻠﻬﺪﻯ‬ ‫ﺖ ﻣﻦ ﺍﻟﻮﺩﺍﺩ ﻭﻧﺎﺭ ِﻩ‬ ‫ﺇﱐ ﹸﺃ ِﺫﺑ ‪‬‬ ‫ﺍﻟﺪﻣﻊ ﳚﺮﻱ ﻛﺎﻟﺴﻴﻮﻝ ﺻﺒﺎﺑﺔﹰ‬ ‫ﻭﺃﺭﻯ ﺍﻟﻮﺩﺍﺩ ﺃﻧﺎ ‪‬ﺭ ﺑﺎﻃ ‪‬ﻦ ﺑﺎﻃﲏ‬ ‫ﳋﻠ ‪‬ﻖ ﻳﺒ ‪‬ﻐﻮﻥ ﺍﻟﻠﺬﺍﺫ ﹶﺓ ﰲ ﺍﳍﻮﻯ‬ ‫ﺍﹶ‬ ‫ﺍﷲ ﻣﻘﺼﺪ ﻣ‪‬ﻬ‪‬ـﺠ‪‬ﱵ ﻭﺃﺭﻳﺪﻩ‬ ‫ﻳﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺷﺮﺑﻮﺍ ﻣﻦ ﻗِﺮﺑﱵ‬ ‫ﻗﻮﻡ ﺃﻃﺎﻋﻮﱐ ﺑﺼـﺪﻕ ﻃﻮﻳ‪‬ﺔٍ‬ ‫ﺣﺴﺪﻭﺍ ﻓﺴ‪‬ﺒﻮﺍ ﺣﺎﺳﺪﻳﻦ ﻭﱂ ﻳﺰ ﹾﻝ‬

‫‪‬ﻣﻦ ﺃﻧﻜﺮ ﺍﳊ ‪‬ﻖ ﺍﳌـﺒﲔ ﻓـﺈ‪‬ﻧ ‪‬ﻪ‬ ‫ﺁ ﹶﺫﻭﺍ ﻭﺳ‪‬ﺒﻮﱐ ﻭﻗﺎﻟﻮﺍ ﻛﺎﻓـ ‪‬ﺮ‬ ‫ﷲ ﳓﻦ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻔﻀﻠـ ِﻪ‬ ‫ﻭﺍ ِ‬ ‫ﻧـﺨﺘﺎﺭ ﺁﺛـﺎﺭ ﺍﻟ‪‬ﻨﺒـ ‪‬ﻲ ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ‬ ‫ﺇ‪‬ﻧﺎ ‪‬ﺑﺮﺍ ٌﺀ ﰲ ﻣﻨﺎﻫـﺞ ﺩﻳـﻨـ ِﻪ‬ ‫ﺇﻧﺎ ﻧﻄﻴﻊ ﳏ ‪‬ﻤ ‪‬ﺪﺍ ﺧ ‪‬ﲑ ﺍﻟﻮﺭﻯ‬

‫ﳊ ‪‬ﺪﻭﺍ ِﺀ‬ ‫ﺴـ‪‬ﺒﻮﺭ ِﺓ ﺍ ﹶ‬ ‫ﺐ ﻋﻠﻰ ‪‬ﻋ ‪‬‬ ‫ﺭﻛ ‪‬‬ ‫ﻧﺮﺿﻰ ﺑﻪ ﰲ ﺷـ ‪‬ﺪﺓ ﻭﺭﺧﺎ ِﺀ‬ ‫ﳊﻮﺟﺎ ُﺀ‬ ‫ﻓﻔ ‪‬ﺪﻯ ‪‬ﺟﻨﺎﱐ ﺻـﻮﻟ ﹶﺔ ﺍ ﹶ‬ ‫ﺕ ﺃﻳﺎﺩﻱ ﺍﻟﻔﻴﺾ ﻭﺟ ‪‬ﻪ ﺭﺟﺎﺋﻲ‬ ‫ﻏ ‪‬ﻤﺮ ‪‬‬ ‫ﰲ ﺍﻟﻨﻮﺭ ﺑﻌﺪ ﲤـ ‪‬ﺰﻕ ﺍﻷﻫﻮﺍ ِﺀ‬ ‫ﻭﺃﺭﻯ ﺍﻟﻮﺩﺍ ‪‬ﺩ ﻳﻠﻮﺡ ﰲ ﺃﻫﺒﺎﺋﻲ‬ ‫ﲔ ﺑﻘﺎ ِﺀ‬ ‫ﺕ ﺑﻌﺪ ﺍﳌﻮﺕ ﻋ ‪‬‬ ‫ﻓﻮﺟﺪ ‪‬‬ ‫ﺏ ﻳﺴﻴﻞ ﻣﻦ ﺇﻫﺮﺍﺋﻲ‬ ‫ﻓﺄﺭﻯ ﺍﻟﻐﺮﻭ ‪‬‬ ‫ﻭﺍﻟﻘﻠﺐ ‪‬ﻳﺸ ‪‬ﻮﻯ ﻣﻦ ﺧﻴﺎﻝ ﻟﻘﺎ ِﺀ‬ ‫ﺡ ﰲ ِﺳﻴﻤﺎﺋﻲ‬ ‫ﻭﺃﺭﻯ ﺍﻟﺘﻌﺸﻖ ﻻ ‪‬‬ ‫ﺻﻼ ِﺀ‬ ‫ﻭﻭﺟﺪ‪‬ﺗﻬﺎ ﰲ ‪‬ﺣﺮﻗـ ٍﺔ ﻭ ‪‬‬ ‫ﰲ ﻛﻞ ﺭﺷ ِﺢ ﺍﻟﻘﻠﻢ ﻭﺍﻹﻣﻼ ِﺀ‬ ‫ﻗﺪ ‪‬ﻣﻠﺊ ﻣﻦ ﻧﻮﺭ ﺍﳌﻔﻴﺾ ِﺳﻘﺎﺋﻲ‬ ‫ﻭﺍﻵﺧـﺮﻭﻥ ﺗﻜ‪‬ﺒﺮﻭﺍ ﻟﻐﻄﺎ ِﺀ‬ ‫ﺕ ﻟﺌﺎ ‪‬ﻡ ﻛ ﱠﻞ ﺫﻱ ﻧﻌﻤﺎ ِﺀ‬ ‫ﺴﺪ ‪‬‬ ‫ﺣ‪‬‬ ‫ﺿﺮﺍ ِﺀ‬ ‫ﺏ ِ‬ ‫ﺐ ِﺳ ‪‬ﺮ ‪‬‬ ‫ﺐ ﻭ ‪‬ﻋﻘﺐ ﺍﻟﻜﻠ ِ‬ ‫ﻛﻠ ‪‬‬

‫ﻓﺎﻟﻴﻮﻡ ﻧﻘﻀﻲ ‪‬ﺩﻳ‪‬ﻨﻬﻢ ﺑ ِﺮﺑﺎ ِﺀ‬ ‫ﻟﻜﻦ ﻧﺰﺍ ﺟﻬ ﹲﻞ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎ ِﺀ‬ ‫ﺏ ﺍﷲ ﻻ ﺍﻵﺭﺍ ِﺀ‬ ‫ﻧﻘﻔﻮ ﻛﺘﺎ ‪‬‬ ‫ِﻣﻦ ﻛ ﹼﻞ ﺯﻧﺪﻳﻖ ﻋـﺪ ‪‬ﻭ ‪‬ﺩﻫﺎ ِﺀ‬ ‫ﻧﻮ ‪‬ﺭ ﺍ ﹸﳌ ‪‬ﻬﻴﻤﻦ ‪‬ﺩﺍِﻓﻊ ﺍﻟ ﱠﻈﻠﻤﺎ ِﺀ‬

‫‪ 57‬ﺣﺼﻞ ﺍﻟﺴﻬﻮ ﰲ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺇﺫ ﺟﺎﺀ ﺑﺸﻜﻠﻪ ﺍﻟﺼﺤﻴﺢ ﰲ ﻛﺘﺎﺏ ﺁﺧﺮ ﳊﻀﺮﺗﻪ "ﻣِﻨﻦ‬ ‫ﺍﻟﺮﲪﻦ" ﻛﺎﻵﰐ"‪:‬‬ ‫ﻓﻔ ‪‬ﺪﻯ ﺟﻨﺎﱐ ﺻﻮﻟﺔ ﺍﳍﻮﺟﺎﺀ )ﺍﻟﻨﺎﺷﺮ(‬ ‫ﻫﻮﺟﺎﺀ ﹸﺃﹾﻟﻔﺘﻪ ﺃﺛﺎﺭﺕ ‪‬ﺣ ‪‬ﺮﰐ‬

‫ ‬ ‫ﺃﻓﻨﺤﻦ ﻣﻦ ﻗﻮﻡ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻛﻔﹶ ‪‬ﺮ‬

‫ﺽ "ﺑﻄﺎﻟ ٍﺔ"‬ ‫ﺽ ﺍﳋﺒﺚ ﺃﺭ ِ‬ ‫ﻳﺎ ﺷﻴ ‪‬ﺦ ﺃﺭ ِ‬

‫ﺁﺫﻳﺘ‪‬ﲏ ﹶﻓﺎ ‪‬ﺧـﺶ‪ ‬ﺍﻟﻌﻮﺍﻗﺐ ﺑﻌﺪ ‪‬ﻩ‬ ‫ﺗﺒ‪‬ﺖ‪ ‬ﻳﺪﺍﻙ ﺗﺒِﻌﺖ‪ ‬ﻛﻞﱠ ﻣﻔﺎﺳﺪٍ‬ ‫ﺖ‬ ‫ﺐ ﺃﺧﺮﻓ ‪‬‬ ‫ﻚ ﻭﺍﻟﻨﻮﺍﺋ ‪‬‬ ‫ﺃﻭﺩﻯ ‪‬ﺷﺒﺎ‪‬ﺑ ‪‬‬ ‫ﺗﺒﻐﻲ ﺗﺒﺎﺭﻱ ﻭﺍﻟﺪﻭﺍﺋﺮ‪ ‬ﻣِﻦ ﻫﻮﻯ‬ ‫ﺇﱐ ﻣﻦ ﺍ ﹶﳌﻮﱃ ﻓﻜﻴﻒ ﺃﹸﺗ‪‬ﺒـ ‪‬ﺮ‬ ‫ﺼﻔﺎﺓ ﺯﺟﺎﺟ ﹰﺔ‬ ‫ﺃﻓﺘﻀ ِﺮﺑ ‪‬ﻦ ﻋﻠﻰ ﺍﻟ ‪‬‬ ‫ﹸﺍ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺳﺒﻴﻞ ﺷﺮﺍﺭﺓ ﻭﺧـﺒﺎﺛـ ٍﺔ‬ ‫ﺐ ﺃ‪‬ﻳﻬﺎ ﺍﻟﻐﺎﱄ ﻭﺗﺄﺗـﻲ ﺳﺎﻋ ﹲﺔ‬ ‫‪‬ﺗ ‪‬‬ ‫ﺕ ﻛﻤﺜﻠﻚ ﺣﺎ ِﻣ ﹲﻞ‬ ‫ﻳﺎ ﻟﻴﺖ ﻣﺎ ﻭﻟﺪ ‪‬‬ ‫ﺗﺴﻌﻰ ﻟﺘﺄﺧﺬﱐ ﺍﳊﻜﻮﻣ ﹸﺔ ﳎﺮ ‪‬ﻣﺎ‬ ‫ﺖ ﺍﻟﻮﻻﺀَ ﻟ ‪‬ﻌﻔﹾﺘ‪‬ﻪ‪‬‬ ‫ﺖ ﺃﹸﻋﻄﻴ ‪‬‬ ‫ﻟﻮ ﻛﻨ ‪‬‬ ‫‪‬ﻣـﺘﻨﺎ ﲟﻮﺕ ﻻ ﻳﺮﺍﻩ ﻋـﺪ ‪‬ﻭﻧﺎ‬ ‫‪‬ﺗﻐﺮﻱ ﺑﻘﻮ ٍﻝ ﻣﻔﺘ ‪‬ﺮﻯ ﻭﲣ ‪‬ﺮﺹ‬ ‫ﻳﺎ ﺃ‪‬ﻳﻬﺎ ﺍﻷﻋﻤﻰ ﺃ‪‬ﺗﻨﻜﺮ ﻗﺎﺩ ‪‬ﺭﺍ‬ ‫ﲪﻰ ﺍﻟﻘﺪﻳﺮ ﻛﻠﻴ ‪‬ﻤ ‪‬ﻪ‬ ‫ﺖ ﻛﻴﻒ ‪‬‬ ‫ﺃ‪‬ﻧﺴﻴ ‪‬‬ ‫ﳓﻮ ﺍﻟﺴﻤﺎﺀ ﻭﺃﻣ ِﺮﻫﺎ ﻻ ﺗﻨ ﹸﻈ ‪‬ﺮ ﹾﻥ‬ ‫ﻏﺮ‪‬ﺗ‪‬ﻚ ﺃﻗﻮﺍﻝﹲ ﺑﻐﲑ ﺑـﺼﻴـﺮ ٍﺓ‬ ‫ﺐ ﺿﻼﻟ ٍﺔ‬ ‫ﺖ ﺣﺰﺑﻚ ﰲ ﻗﻠﻴ ِ‬ ‫ﺃﺩﺧﻠ ‪‬‬ ‫ﺕ ﺑﺎﻟﺘﻔﻜﲑ ﻣﻦ ﺣ ‪‬ﺪ ﺍﻟﺘﻘﻰ‬ ‫ﺟﺎﻭﺯ ‪‬‬ ‫ﹶﻛ ‪‬ﻤ ﹾﻞ ‪‬ﲞﺒﺜﻚ ﻛ ﱠﻞ ﹶﻛﻴ ٍﺪ ﺗﻘﺼ ‪‬ﺪ‬ ‫ﺗﺄﺗﻴﻚ ﺁﻳﺎﰐ ﻓﺘﻌﺮﻑ ﻭﺟـﻬﻬﺎ‬ ‫ﻕ‬ ‫ﺐ ﻣﺜ ﹶﻞ ﺧﻮﺍﺭ ٍ‬ ‫ﺇﱐ ﻛﺘﺒﺖ‪ ‬ﺍﻟﻜﺘ ‪‬‬

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‫‪‬ﻭﻳ ﹲﻞ ﻟـﻜﻢ ﻭﳍـﺬﻩ ﺍﻵﺭﺍ ِﺀ‬ ‫ﻛ ﹼﻔﺮﺗﲏ ﺑﺎﻟﺒﻐﺾ ﻭﺍﻟﺸﺤﻨﺎ ِﺀ‬ ‫ﻭﺍﻟ‪‬ﻨﺎﺭ ﻗﺪ ﺗﺒﺪﻭ ﻣﻦ ﺍﻹﻳﺮﺍ ِﺀ‬ ‫ﺖ ﺑﻚ ﺍﻟﻘﺪﻣﺎ ِﻥ ﰲ ﺍﻷﳓﺎ ِﺀ‬ ‫ﺯﹼﻟ ‪‬‬ ‫ﻓﺎﻟﻮﻗﺖ ﻭﻗﺖ ﺍﻟﻌﺠﺰ ﻻ ﺍﳋﻴﻼ ِﺀ‬ ‫ﻚ ﻳﺴ ﹸﻘﻂ ﺣﺠ ‪‬ﺮ ﻛ ﹼﻞ ﺑﻼ ِﺀ‬ ‫ﻓﻌﻠﻴ ‪‬‬ ‫ﺖ ﲜﻔﺎ ِﺀ‬ ‫ﺶ ﺍﻟﻐﻴﻮﺭ ﻭﻻ ‪‬ﺗ ‪‬ﻤ ‪‬‬ ‫ﻓﺎ ‪‬ﺧ ‪‬‬ ‫ﺐ ﻃﺮﻳﻖ ﺑﻘﺎ ِﺀ‬ ‫ﻻ ﺗﻨﺘﺤ ‪‬ﺮ ﻭﺍﻃﻠ ‪‬‬ ‫ﺖ ﺑﻌﻨﺎ ِﺀ‬ ‫‪‬ﻫ ‪‬ﻮ ﹾﻥ ﻋﻠﻴﻚ ﻭﻻ ﺗـ ‪‬ﻤ ‪‬‬ ‫ﺾ ﳝﻴ‪‬ﻨﻚ ﺍﻟﺸﹼﻠﺎ ِﺀ‬ ‫ﲤﺴﻲ ﺗ ‪‬ﻌ ‪‬‬ ‫ﺕ ﻋﺪ ‪‬ﻭ ﺿـﻴﺎ ِﺀ‬ ‫ﺧ ﹼﻔﺎﺵ ﻇﻠﻤﺎ ٍ‬ ‫ﻭﻳﻞ ﻟﻜ ﹼﻞ ﻣﺰ ‪‬ﻭﺭ ‪‬ﻭ ‪‬ﺷـﺎ ِﺀ‬ ‫ﻣﺎ ﱄ ﻭﺩﻧﻴﺎﻛﻢ؟ ﻛﻔﺎ ِﻥ ِﻛﺴﺎﺋﻲ‬ ‫ﺕ ﺟﻨﺎﺯﺗـﻨﺎ ﻣﻦ ﺍﻷﺣﻴﺎ ِﺀ‬ ‫ﺑ ‪‬ﻌﺪ ‪‬‬ ‫ﺣ ﹼﻜﺎ ‪‬ﻣﻨﺎ ﺍﻟﻈﺎﻧﲔ ﻛﺎﳉﻬـﻼ ِﺀ‬ ‫ﳛﻤﻲ ﺃﺣ‪‬ﺒـ‪‬ﺘـﻪ ﻣﻦ ﺍﻹﻳﻮﺍ ِﺀ‬ ‫ﺲ ِﺣﺮﺍ ِﺀ‬ ‫ﺖ ﻣﺂ ﹶﻝ ﴰ ِ‬ ‫ﺃﻭ ﻣﺎ ﲰﻌ ‪‬‬ ‫ﺖ ﻋﻴ‪‬ﻨﻚ ﺍﻟﻌﻤﻴﺎ ِﺀ‬ ‫ﰲ ﺍﻷﺭﺽ ‪‬ﺩ ‪‬ﺳ ‪‬‬ ‫ﺕ ﻋﻠﻴﻚ ﺣﻘﻴﻘﺔ ﺍﻷﻧﺒﺎ ِﺀ‬ ‫‪‬ﺳِﺘﺮ ‪‬‬ ‫ﺃﻓﻬﺬﻩ ﻣـﻦ ﺳﻴـﺮﺓ ﺍﻟﺼﻠﺤﺎ ِﺀ‬ ‫ﺖ ﺧﻔﺎﺋﻲ‬ ‫ﺖ ﻗﻠﱯ ﺃﻭ ﺭﺃﻳ ‪‬‬ ‫ﺃ ‪‬ﺷﻘﻘ ‪‬‬ ‫ﷲ ﻳﻜﻔﻲ ﺍﻟﻌـﺒ ‪‬ﺪ ﻟـﻺﺯﺭﺍ ِﺀ‬ ‫ﻭﺍ ُ‬ ‫ﻓﺎﺻِﺒ ‪‬ﺮ ﻭﻻ ﺗﺘ ‪‬ﺮ ‪‬ﻙ ﻃﺮﻳﻖ ﺣﻴﺎ ِﺀ‬ ‫ﺍﹸﻧ ﹸﻈﺮ‪ ‬ﺃﻋﻨﺪﻙ ﻣﺎ ﻳﺼﻮﺏ ﻛﻤﺎﺋﻲ‬

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‫ﺇﻥ ﻛﻨﺖ ﺗﻘﺪﺭ ﻳﺎ ﺧﺼﻴﻢ ﻛﻘﺪﺭﰐ‬ ‫ﻼ‬ ‫ﺖ ﺗﺮﺿﻰ ﺃﻥ ‪‬ﺗﺴ ‪‬ﻤﻰ ﺟﺎﻫ ﹰ‬ ‫ﻣﺎ ﻛﻨ ‪‬‬

‫ﺴﻔﻬﺎﺀ ﺇ ﹼﻥ ﻛـﺘﺎﺑ ‪‬ﻪ‬ ‫ﺖ ﻟﻠ ‪‬‬ ‫ﻗﺪ ﻗﻠ ‪‬‬ ‫ﺖ ﻛﺎﻷﺩﺑﺎﺀ ﹸﻗ ﹾﻞ ﱄ ﺑﻌﺪﻣﺎ‬ ‫ﻣﺎ ﻗﻠ ‪‬‬ ‫ﺖ ﺇﱐ ﺑﺎﺳﻞ ﻣﺘﻮﻏــ ﹲﻞ‬ ‫ﻗﺪ ﻗﻠ ‪‬‬ ‫ﺐ‬ ‫ﺖ ﻛﺄﺭﻧ ٍ‬ ‫ﺍﻟﻴﻮﻡ ﻣـﲏ ﻗﺪ ﻫ ‪‬ﺮﺑ ‪‬‬ ‫ﹶﻓـ ﱢﻜ ‪‬ﺮ ﺃﻣﺎ ﻫﺬﺍ ﺍﻟﺘﺨ ‪‬ﻮﻑ ﺁﻳـ ﹲﺔ‬

‫ﺖ ‪ ‬ﺮﺏ ﺧﺸﻴ ﹰﺔ‬ ‫ﻛﻴﻒ ﺍﻟﻨﻀﺎﻝ ﻭﺃﻧ ‪‬‬

‫ﺇﻥﹼ ﺍﳌـﻬﻴ ِﻤﻦ ﻻ ﳛﺐ‪ ‬ﺗـﻜﺒ‪‬ﺮ‪‬ﺍ‬ ‫ﺕ ِﻣﻦ ﺳﻬ ٍﻢ ﺃﺻﺎﺑﻚ ﻓﺎﺟﹰﺌﺎ‬ ‫‪‬ﻋ ﱢﻔﺮ ‪‬‬ ‫ﻒ‬ ‫ﺕ ﻳﺎ ﺍﺑ ‪‬ﻦ ﺗﺼﹼﻠ ٍ‬ ‫ﺍﻵﻥ ﺃﻳﻦ ﻓﺮﺭ ‪‬‬ ‫ﻳﺎ ﻣﻦ ﺃﻫﺎﺝ ﺍﻟﻔﱳ ﹸﻗ ‪‬ﻢ ﻟﻨﻀﺎﻟﻨﺎ‬ ‫ﻧﻄﻘﻲ ﹶﻛﻤ‪ ‬ﻮﻟِ ‪‬ﻲ ﺍﻷَ ِﺳ ‪‬ﺮﺓِ ﺟ‪‬ﻨـ ٍﺔ‬ ‫ﻣ‪‬ﺰ‪‬ﻗﺖ‪ ‬ﻟﻜﻦ‪ ‬ﻻ ﺑﻀﺮﺏ ﻫ‪‬ﺮﺍﻭﺓٍ‬ ‫ﺇﻥ ﻛﻨﺖ ﲢﺴﺪﱐ ﻓﺈﱐ ﺑﺎﺳ ﹲﻞ‬ ‫ﻛ ﹼﺬﺑ‪‬ﺘﲏ ﻛ ﹼﻔـﺮﺗﲏ ﺣـ ﹼﻘﺮﺗﲏ‬ ‫ﻫﺬﺍ ﺇﺭﺍﺩﺗﻚ ﺍﻟﻘﺪﳝﺔ ِﻣﻦ ﻫ ‪‬ﻮﻯ‬ ‫ﺇﱐ ﻟﺸ ‪‬ﺮ ﺍﻟ‪‬ﻨـﺎﺱ ﺇﻥ ﱂ ﻳﺄِﺗﲏ‬ ‫ﻣـﺎ ﻛﺎﻥ ﺃﻣﺮ ﰲ ﻳﺪﻳﻚ ﻭﺇ‪‬ﻧ ‪‬ﻪ‬ ‫ﺍﻟﻜﱪ ﻗﺪ ﺃﻟﻘﺎﻙ ﰲ ﺩﺭﻙِ ﺍﻟﻠﻈﻰ‬

‫ﺏ ﺫﻱ ﺍﳉﻼﻝ ﺇﱃ ﻣﱴ‬ ‫ﻒ ﻗﻬ ‪‬ﺮ ﺭ ‪‬‬ ‫‪‬ﺧ ‪‬‬

‫ﺗﺒﻐﻲ ﺯﻭﺍﱄ ﻭﺍﳌﻬﻴﻤﻦ ﺣﺎﻓﻈﻲ‬ ‫ﺇ ﹼﻥ ﺍﳌﻘ ‪‬ﺮﺏ ﻻ ﻳﻀﺎﻉ ﺑﻔﺘـﻨ ٍﺔ‬ ‫ﻣﺎ ﺧﺎﺏ ‪‬ﻣﻦ ﺧﺎﻑ ﺍﳌﻬﻴﻤ ‪‬ﻦ ﺭ‪‬ﺑ ‪‬ﻪ‬

‫ﺐ ﻛﻤﺜﻠﻲ ﻗﺎﻋﺪﺍ ﲝﺬﺍﺋﻲ‬ ‫ﻓﺎﻛ‪‬ﺘ ‪‬‬ ‫ﺕ ﻛﺎﻟﱠﻠ ﹾﻜﻨﺎ ِﺀ‬ ‫ﻓﺎﻵﻥ ﻛﻴﻒ ﻗﻌﺪ ‪‬‬ ‫ﺺ ‪‬ﻳ ِﻬﻴﺞ ﺍﻟﻘﻲ َﺀ ﻣﻦ ﺇﺻﻐﺎ ِﺀ‬ ‫‪‬ﻋﻔ ‪‬‬ ‫ﺕ ﻋﻠﻴﻚ ﺭﺳﺎﺋﻠﻲ ﻛ ﹸﻘﻴﺎ ِﺀ‬ ‫ﻇﻬﺮ ‪‬‬ ‫ﺳ‪‬ﻤ‪‬ـﻴ‪‬ﺘﲏ ﺻﻴﺪ‪‬ﺍ ﻣﻦ ﺍﳋﻴﻼ ِﺀ‬ ‫ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻹﺧﺰﺍﺀ ﻭﺍﻹﻋـﺮﺍ ِﺀ‬ ‫ﺭﻋﺒ‪‬ﺎ ﻣﻦ ﺍﻟﺮﲪـﻦ ﻟـﻺﺩﺭﺍﺀِ‬ ‫ﺍﹸﻧ ﹸﻈﺮ‪ ‬ﺇﱃ ﺫ ﱟﻝ ِﻣ ‪‬ﻦ ﺍ ‪‬ﺳـﺘﻌﻼ ِﺀ‬ ‫ﻣِﻦ ‪‬ﺧﻠﹾﻘﻪ ﺍﻟﻀﻌـﻔﺎﺀ ﺩﻭﺩ ﻓﻨﺎﺀِ‬ ‫ﳉ ‪‬ﻬﺮﺍ ِﺀ‬ ‫ﺖ ﻛﺎﻷﻣﻮﺍﺕ ﰲ ﺍ ﹶ‬ ‫ﺃﺻﺒﺤ ‪‬‬ ‫ﺖ ﲢﺴﺒﻨﺎ ﻣﻦ ﺍﳉﻬﻼ ِﺀ‬ ‫ﻗﺪ ﻛﻨ ‪‬‬ ‫ﻛﻨﺎ ﻧﻌﺪ‪‬ﻙ ‪‬ﻧ ‪‬ﻮﺟـ ﹶﺔ ﺍﳊﹶﺜﹾﻮﺍﺀِ‬ ‫ﳋ ﹾﻠﻘﺎ ِﺀ‬ ‫ﻗﻮﱄ ﻛ ِﻘ‪‬ﻨ ِﻮ ﺍﻟﻨﺨﻞ ﰲ ﺍ ﹶ‬ ‫ﺑﻞ ﺑﺎﻟﺴﻴﻮﻑ ﺍﳉﺎﺭﻳﺎﺕ ﻛﻤﺎﺀِ‬ ‫ﹸﺃﺻـِﻠﻲ ﻓﺆﺍﺩ ﺍﳊﺎﺳﺪ ﺍﳋ ﹼﻄﺎ ِﺀ‬ ‫ﺕ ﺃﻥ ‪‬ﺗﻄﹶﺄﹶﻧ‪‬ﲏ ﻛﻌ‪‬ﻔﺎﺀِ‬ ‫ﻭﺃﺭﺩ ‪‬‬ ‫ﻚ ﺍﻷﻋﺪﺍ ِﺀ‬ ‫ﷲ ﻛـﻬﻔﻲ ‪‬ﻣﻬِﻠ ‪‬‬ ‫ﻭﺍ ُ‬ ‫ﻧﺼ ‪‬ﺮ ﻣﻦ ﺍﻟﺮﲪﻦ ﻟﻺﻋﻼ ِﺀ‬ ‫ﻆ ﺍﻟﻀﻌﻔـﺎ ِﺀ‬ ‫ﺏ ﻗﺪﻳﺮ ﺣﺎﻓ ﹸ‬ ‫ﺭ ‪‬‬ ‫ﺇ ﹼﻥ ﺍﻟـﺘﻜ‪‬ﺒـﺮ ﺃﺭﺩﹸﺃ ﺍﻷﺷﻴـﺎ ِﺀ‬ ‫ﺗﻘﻔﻮ ﻫﻮﺍﻙ ﻭ‪‬ﺗﻨـ ‪‬ﺰ ‪‬ﻭ ﹾﻥ ﻛ ِﻈﺒﺎ ِﺀ‬ ‫ﺖ ﺭﺑ‪‬ﺎ ﻗﺎﺩﺭ‪‬ﺍ ﲟِــﺮﺍﺋﻲ‬ ‫ﻋﺎﺩﻳ ‪‬‬ ‫ﻭﺍﻷﺟﺮ ‪‬ﻳﻜﺘﺐ ﻋﻨﺪ ﹸﻛ ﹼﻞ ﺑﻼ ِﺀ‬ ‫ﺐ ﺍﻟﻄﻠﺒﺎ ِﺀ‬ ‫ﺇ ﹼﻥ ﺍﳌﻬﻴـﻤﻦ ﻃﺎﻟ ‪‬‬

‫ ‬ ‫ﻕ‬ ‫ﻫﻞ ﺗﻄ ‪‬ﻤﻊ ﺍﻟـﺪﻧﻴﺎ ﻣﺬﹼﻟ ﹶﺔ ﺻﺎﺩ ٍ‬ ‫ﱀ‬ ‫ﺇ ﹼﻥ ﺍﻟﻌﻮﺍﻗﺐ ﻟﻠﺬﻱ ﻫﻮ ﺻﺎ ﹲ‬ ‫ﺕ ﻋﻠﻴﻪ‪ ،‬ﺧﺼﻴ ِﻢ‪ ،‬ﺳ‪‬ﻨ ﹸﺔ ﺭ‪‬ﺑﻨﺎ‬ ‫ﺷﻬﺪ ‪‬‬ ‫ﺖ ﺑﺎﻟﺘﻐﻴﻆ ﻭﺍﻟﱠﻠ ﹶﻈﻰ ﻳﺎ ﺣﺎﺳﺪﻱ‬ ‫‪‬ﻣ ‪‬‬ ‫ﺇ‪‬ﻧﺎ ﻧﺮﻯ ﻛ ﱠﻞ ﺍﻟﻌﻠﻰ ِﻣﻦ ﺭ‪‬ﺑﻨﺎ‬ ‫ﲔ ﻭ ِﺫﻛ ‪‬ﺮﻧﺎ‬ ‫ﻫﻢ ﻳﺬﻛﺮﻭﻧﻚ ﻻﻋﻨ ‪‬‬ ‫ﻫﻞ ‪‬ﺗ ‪‬ﻬ ِﺪ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻘﺼ ‪‬ﺮ ﻗﺼ ‪‬ﺮ ﺇﳍﻨﺎ‬ ‫ﻳﺮﺟﻮﻥ ﻋﺜﺮ ﹶﺓ ‪‬ﺟ ‪‬ﺪﻧﺎ ﺣﺴﺪﺍ ‪‬ﺅﻧﺎ‬ ‫ﱭ ﺃﻣﺮﻱ ﻛﺄﹶ ‪‬ﻣﺮٍ ﻏﹸﻤ‪ ‬ﹰﺔ‬ ‫ﻻ ﲢﺴـ ‪‬‬ ‫ﺟﺎﺀﺕ ﺧﻴﺎ ‪‬ﺭ ﺍﻟﻨﺎﺱ ﺷﻮﻗﹰﺎ ﺑﻌﺪﻣﺎ‬ ‫ﻃـﺎﺭﻭﺍ ﺇﱄﹼ ﺑﺄﻟﻔـﺔ ﻭﺇﺭﺍﺩ ٍﺓ‬ ‫ﱄ ﺑﻼﺩ‪‬ﻧﺎ ﺃﻛـﺒﺎﺩ‪‬ﻫﺎ‬ ‫ﺖ ﺇﹼ‬ ‫ﻟﻔﹶﻈ ‪‬‬ ‫ﺃﻭ ِﻣﻦ ﺭﺟﺎﻝ ﺍﷲ ﹸﺃ ‪‬ﺧ ِﻔ ‪‬ﻲ ﺳ ‪‬ﺮﻫ ‪‬ﻢ‬ ‫ﺕ ﻣﻦ ﺍﻟﺮﲪﻦ ﺁﻳﺎﺕ ﺍﳍﺪﻯ‬ ‫ﻇﻬﺮ ‪‬‬ ‫ﺃﻣﺎ ﺍﻟﻠـﺌﺎﻡ ﻓﻴﻨﻜﺮﻭﻥ ﺷﻘـﺎﻭ ﹰﺓ‬ ‫ﻒ ﻣﺜﻞ ﻛﻼﺑﻨﺎ‬ ‫ﳉ‪‬ﻴ ‪‬‬ ‫ﻫﻢ ﻳ ﹾﺄﻛﻠﻮﻥ ﺍ ِ‬ ‫ﺸﻮﺍ ﻭﻻ ﲣﺸﻰ ﺍﻟﺮﺟﺎ ﹸﻝ ﺷﺠﺎﻋ ﹰﺔ‬ ‫‪‬ﺧ ‪‬‬

‫ﻒ ﻣﻬﻴﻤﲏ‬ ‫ﺖ ﻛﻤﺎ ﹶﻝ ﻟﻄ ِ‬ ‫ﳌﺎ ﺭﺃﻳ ‪‬‬ ‫ﻣﺎ ﺧﺎﺏ ﻣﺜﻠﻲ ﻣﺆﻣﻦ ﺑﻞ ﺧﺼ ‪‬ﻤﻨﺎ‬ ‫ﺍﻟ ‪‬ﻐ ‪‬ﻤ ‪‬ﺮ ﻳﺒﺪﻭ‪ ٥٨‬ﻧﺎﺟﺬﻳﻪ ﺗﻐـ‪‬ﻴ ﹰﻈﺎ‬ ‫ﻂ ﺍﳌﻮﱃ ﻟ‪‬ﻴﺮﺿﻲ ﻏﲑ ‪‬ﻩ‬ ‫ﻗﺪ ﺃﺳﺨ ﹶ‬ ‫ﺕ ﻇﺮﻑ ﻋﻠﻮﻣﻬﻢ ﻛﺰﺟﺎﺟ ٍﺔ‬ ‫ﺴﺮ ‪‬‬ ‫ﻛ‪‬‬

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‫ﻫﻴﺌﺎﺕ ﺫﺍﻙ ﲣـ‪‬ﻴﻞ ﺍﻟﺴﻔﻬﺎ ِﺀ‬ ‫ﻭﺍﻟ ﹶﻜ ‪‬ﺮﺓ ﺍﻷﻭﱃ ﻷﻫﻞ ﺟﻔﺎ ِﺀ‬ ‫ﰲ ﺍﻷﻧﺒﻴﺎ ِﺀ ﻭﺯﻣـﺮ ِﺓ ﺍﻟﺼﻠﺤﺎ ِﺀ‬ ‫ﺇﻧﺎ ﳕﻮﺕ ﺑﻌﺰ‪‬ﺓٍ ﻗﹶـ ‪‬ﻌـﺴﺎﺀِ‬ ‫ﳋ ﹾﻠ ‪‬ﻖ ﻳﺄﺗـﻴﻨﺎ ﻟ‪‬ﺒ ‪‬ﻐـ ِﻲ ﺿﻴﺎ ِﺀ‬ ‫ﻭﺍ ﹶ‬ ‫ﰲ ﺍﻟﺼـﺎﳊﺎﺕ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﺑﻌﺪ ﻓﻨﺎ ِﺀ‬ ‫ﻫﻞ ‪‬ﺗﺤ ِﺮﹶﻗ ‪‬ﻦ ﻣﺎ ﺻﻨ‪‬ﻌ ‪‬ﻪ ﺑﻨ‪‬ﺎﺋﻲ‬ ‫ﻭﻧﺬﻭﻕ ﻧﻌﻤﺎ ًﺀ ﻋﻠﻰ ﻧﻌﻤﺎ ِﺀ‬ ‫ﺟﺎﺀﺕ ﺑﻚ ﺍﻵﻳﺎﺕ ﻣﺜﻞ ﺫﹸﻛﺎﺀِ‬ ‫ﺡ ﺍ ِﳌﺴﻚ ﻣﻦ ﺗﻠﻘﺎﺋﻲ‬ ‫ﴰﻮﺍ ﺭﻳﺎ ‪‬‬ ‫ﱡ‬ ‫ﻛﺎﻟ ﱠﻄ ِﲑ ﺇ ﹾﺫ ‪‬ﻳ ﹾﺄﻭﻱ ﺇﱃ ﺍﻟ ‪‬ﺪ ﹾﻓﻮﺍ ِﺀ‬ ‫ﻣﺎ ﺑﻘﻲ ﺇﻻ ﻓﻀﻠﺔ ﺍﻟﻔﻀـﻼ ِﺀ‬ ‫ﻳ ﹾﺄﺗﻮﻧﲏ ﻣﻦ ﺑﻌ ‪‬ﺪ ﻛﺎﻟﺸﻬﺪﺍ ِﺀ‬ ‫ﺕ ﳍﺎ ﺃﻣﻢ ﻣﻦ ﺍﻟﻌﺮﻓﺎ ِﺀ‬ ‫ﺳﺠﺪ ‪‬‬ ‫ﻻ ﻳﻬﺘـﺪﻭﻥ ‪‬ﺬﻩ ﺍﻷﺿـﻮﺍ ِﺀ‬ ‫ﺴ ِﺮ ﺍﻟﺼﺤﺮﺍ ِﺀ‬ ‫ﻫﻢ ﻳﺸ ‪‬ﺮﻫﻮﻥ ﻛﹶﺄ‪‬ﻧ ‪‬‬ ‫ﰲ ﻧﺎﺋﺒﺎﺕ ﺍﻟ ‪‬ﺪﻫـﺮ ﻭﺍﳍﻴﺠﺎ ِﺀ‬ ‫ﺲ ﺑﻼﺋﻲ‬ ‫ﺫﻫﺐ ﺍﻟﺒﻼﺀ ﻓﻤﺎ ﺃﺣ ‪‬‬ ‫ﻗﺪ ﺧﺎﺏ ﺑﺎﻟﺘﻜﻔﲑ ﻭﺍﻹﻓـﺘﺎ ِﺀ‬ ‫ﹸﺍﻧ ﹸﻈ ‪‬ﺮ ﺇﱃ ﺫﻱ ﻟـﻮﺛﺔ ﻋﺠﻤﺎ ِﺀ‬ ‫ﷲ ﻛﺎﻥ ﺃﺣـ ‪‬ﻖ ﻟﻺﺭﺿﺎ ِﺀ‬ ‫ﻭﺍ ُ‬ ‫ﻓﺘﻄﺎﻳﺮﻭﺍ ﻛﺘﻄﺎﻳـﺮ ﺍﻟـ ‪‬ﻮﻗﹾﻌﺎﺀِ‬

‫‪ 58‬ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪" :‬ﻳﺒﺪﻱ"‪ ،‬ﻛﻤﺎ ﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ‪) .‬ﺍﻟﻨﺎﺷﺮ(‬

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‫ﻗﺪ ﻛﻔﹼﺮﻭﺍ ‪‬ﻣﻦ ﻗﺎﻝ ﺇﱐ ﻣﺴﻠ ‪‬ﻢ‬ ‫ﺧﻮﻑ ﺍﳌﻬﻴﻤﻦ ﻣﺎ ﺃﺭﻯ ﰲ ﻗﻠﺒﻬ ‪‬ﻢ‬ ‫ﺖ ﺁﻣ ﹸﻞ ﺃ‪‬ﻢ ﳜﺸﻮﻧ ‪‬ﻪ‬ ‫ﻗﺪ ﻛﻨ ‪‬‬ ‫ﺏ ﺗﻘﻮﻯ ﻛﱡﻠﻬ ‪‬ﻢ‬ ‫ﻀﻮﺍ ﺍﻟﺜﻴﺎﺏ ﺛﻴﺎ ‪‬‬ ‫‪‬ﻧ ‪‬‬ ‫ﻫﻞ ﻣﻦ ﻋﻔﻴﻒ ﺯﺍﻫﺪ ٍ ﰲ ﺣﺰ‪ ‬ﻢ‬ ‫ﻭﺍﷲ ﻣﺎ ﺃﺩﺭﻱ ﺗـﻘ‪‬ﻴﺎ ﺧﺎﺋ ﹰﻔﺎ‬ ‫ﻣﺎ ﺇ ﹾﻥ ﺃﺭﻯ ﻏ ‪‬ﲑ ﺍﻟﻌﻤﺎﺋﻢ ﻭﺍﻟﻠﺤﻰ‬ ‫ﻻ ﺿ ‪‬ﲑ ﺇ ﹾﻥ ﺭ ‪‬ﺩﻭﺍ ﻛﻼﻣﻲ ﳔﻮ ﹰﺓ‬ ‫ﻻ ﺗﻨﻈﹸـﺮ‪ ‬ﹾﻥ ﻋﺠﺒ‪‬ﺎ ﺇﱃ ﺇﻓﺘﺎﺋﻬﻢ‪‬‬ ‫ﻗﺪ ﺻﺎﺭ ﺷﻴﻄﺎﻥ ﺭﺟﻴﻢ ِﺣ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ‬ ‫ﺏ ﺍﳊﺎﺳﺪﻳﻦ ﺷﺮﻭ ‪‬ﺭﻫ ‪‬ﻢ‬ ‫ﺃﻋﻤﻰ ﻗﻠﻮ ‪‬‬ ‫ﺁﺫﹶﻭﺍ ﻭﰲ ﺳ‪‬ﺒﻞ ﺍﳌﻬﻴﻤﻦ ﻻ ﻧﺮﻯ‬ ‫ﻣﺎ ﺇﻥﹾ ﺃﺭﻯ ﺃﺛﻘﺎﳍﻢ ﻛﺠﺪﻳﺪﺓٍ‬ ‫ﻧﻔﺴﻲ ﻛﻌ‪‬ﺴ‪‬ﺒ‪‬ﺮﺓٍ ﻓﺄﹸﺣ‪‬ﻨِﻖ‪ ‬ﺻ‪‬ﻠﹾﺒ‪‬ﻬﺎ‬ ‫ﻫﺬﺍ ﻭﺭ‪‬ﺏ‪ ‬ﺍﻟﺼـﺎﺩﻗﲔ ﻷَﺟ‪‬ﺘ‪‬ﻨِﻲ‬ ‫ﺇﻥﹼ ﺍﻟﻠـﺌﺎﻡ ﳛﻘﱢﺮﻭﻥ ﻭﺫﻣ‪‬ـﻬﻢ‪‬‬ ‫ﺯ‪‬ﻣ‪‬ﻊ‪ ‬ﺍﻷﻧﺎﺱ ﳛﻤﻠﻘﻮﻥ ﻛﺜﻌﻠﺐٍ‬ ‫ﻭﺍﷲِ ﻟﻴﺲ ﻃﺮﻳﻘﻬﻢ ‪‬ﺞ ﺍﳍﺪﻯ‬ ‫ﺃﻋﺮﺿﺖ‪ ‬ﻋﻦ ﻫﺬﻳﺎ‪‬ﻢ ﺑﺘﺼﺎﻣ‪‬ﻢٍ‬ ‫ﺣﺴِﺒﻮﺍ ﺗﻔﻀ‪‬ﻠﹶﻬﻢ ﻷﺟﻞ ﺗﺼﺒ‪‬ﺮﻱ‬ ‫ﻣﺎ ﺑﻘِﻲ ﻓـﻴﻬﻢ ﻋِﻔﹼـﺔﹲ ﻭﺯﻫﺎﺩﺓﹲ‬ ‫ﻗﻌﺪﻭﺍ ﻋﻠﻰ ﺭﺃﺱ ﺍﳌﻮﺍﺋﺪ ﻣِﻦ ‪‬ﻫﻮ‪‬ﻯ‬ ‫ﲨﻌﻮﺍ ﻣﻦ ﺍﻷﻭﺑﺎﺵ ﺣﺰﺏ ﺃﺭﺍﺫ ٍﻝ‬ ‫ﺖ ﺍﻟﻜﺘﺐ ﻋﻨﺪ ﹸﻏﻠ ‪‬ﻮﻫ ‪‬ﻢ‬ ‫ﳌﺎ ﻛﺘﺒ ‪‬‬

‫ﳌـﻘﺎﻟﺔِ ﺍﺑﻦِ ﺑﻄﺎﻟـ ٍﺔ ﻭﻋ‪‬ﻮﺍﺀِ‬ ‫ﺕ ‪‬ﻋﻴﻮ ﹸﻥ ﺗـﻤ ‪‬ﺮ ٍﺩ ﻭﺇﺑـﺎ ِﺀ‬ ‫ﻓﺎﺭ ‪‬‬ ‫ﻓﺎﻟﻴﻮﻡ ﻗﺪ ﻣﺎﻟﻮﺍ ﺇﱃ ﺍﻷﻫﻮﺍ ِﺀ‬ ‫ﻣﺎ ﺑﻘﻲ ﺇﻻ ﻟِ‪‬ﺒـﺴﺔ ﺍﻹﻏـﻮﺍﺀِ‬ ‫ﺃﻭ ﺻﺎﱀٍ ﳜﺸﻰ ﺯﻣﺎﻥ ﺟﺰﺍﺀِ‬ ‫ﰲ ﻓِﺮﻗﺔ ﻗﺎﻣﻮﺍ ﻟـﻬﺪﻡ ﺑـﻨﺎﺋﻲ‬ ‫ﺃﻭ ﺁﻧ‪‬ﻔﹰﺎ ﺯﺍﻏﺖ ﻣﻦ ﺍﳋﻴـﻼ ِﺀ‬ ‫ﺠ ‪‬ﻌ ‪‬ﻦ ﰲ ﺁ ‪‬ﺧـﺮﻳﻦ ﻧﺪﺍﺋﻲ‬ ‫ﻓﺴ‪‬ﻴﻨ ‪‬‬ ‫ﺴﺎ ﺑ‪‬ﻨ ﹾﻘ ِﻊ ‪‬ﻋﻤﺎ ِﺀ‬ ‫ﺲ ﺗﻼ ﹸﻏ ‪‬‬ ‫ﹸﻏ ‪‬‬ ‫ﳝﺴﻲ ﻭﻳﻀﺤﻲ ﺑﻴﻨﻬﻢ ﻟـﻠﻘﺎ ِﺀ‬ ‫ﺱ ِﺭﻳﺎ ِﺀ‬ ‫ﺃﻋﺮﻯ ﺑﻮﺍﻃ‪‬ﻨﻬﻢ ﻟﺒﺎ ‪‬‬ ‫ﺷﻴﹰﺌﺎ ﺃﻟ ﱠﺬ ﻟﻨﺎ ﻣﻦ ﺍﻹﻳﺬﺍ ِﺀ‬ ‫ﺴـﻔﺮ ﻭﺍﻷﻋﺒﺎﺀِ‬ ‫ﺇﱐ ﻃﻠﻴﺢ ﺍﻟ ‪‬‬ ‫ﻣِﻦ ﲪﻞ ﺇﻳﺬﺍﺀ ﺍﻟﻮﺭﻯ ﻭﺟﻔﺎﺀِ‬ ‫ﻧِﻌﻢ ﺍﳉﲎ ﻣﻦ ﳔﻠـﺔ ﺍﻵﻻ ِﺀ‬ ‫ﻣﺎ ﺯﺍﺩﱐ ﺇﻻ ﻣﻘـﺎﻡ ﺳ‪‬ـﻨﺎﺀِ‬ ‫ﻳـﺆﺫﻭﻧﲏ ﺑﺘﺤـ ‪‬ﻮﺏ ﻭﻣ‪‬ﻮﺍﺀِ‬ ‫ﺑﻞ ﻣ‪‬ﻨ‪‬ﻴ ﹲﺔ ﻧﺸﺄﺕ ﻣﻦ ﺍﻷﻫﻮﺍﺀِ‬ ‫ﻭﺣﺴﺒﺖ‪ ‬ﺃﻥ ﺍﻟﺸﺮ‪ ‬ﲢﺖ ﻣِﺮﺍﺀِ‬ ‫ﺥ ِﻣﻦ ﺇﻏﻀﺎﺋﻲ‬ ‫ﻓ ‪‬ﻌﹶﻠﻮﺍ ﻛ ِﻤﺜﻞ ﺍﻟ ‪‬ﺪ ‪‬‬ ‫ﻻ ﺫﺭ‪‬ﺓﹲ ﻣِﻦ ﻋﻴﺸﺔٍ ﺧ‪‬ﺸ‪‬ﻨﺎﺀِ‬ ‫ﻓﺮ‪‬ﻭﺍ ﻣﻦ ﺍﻟﺒﺄﺳﺎﺀِ ﻭﺍﻟﻀﺮ‪‬ﺍﺀِ‬ ‫ﻓﻜﺄ‪‬ﻢ ﻛﺎﳋِﺜﹾﻲِ ﻟﻺﲪﺎﺀِ‬ ‫ﺑﺒﻼﻏﺔ ﻭﻋﺬﻭﺑـﺔ ﻭﺻﻔـﺎﺀِ‬

‫ ‬ ‫ﻗﺎﻟﻮﺍ ﻗﺮﺃﻧﺎ ﻟﻴﺲ ﻗﻮﻻﹰ ﺟﻴ‪‬ﺪ‪‬ﺍ‬ ‫ﺏ ﺃﻗﺎﻡ ﺑﺒﻴﺘـﻪ ﻣـﺘﺴﺘ‪‬ﺮ‪‬ﺍ‬ ‫ﻋﺮ ‪‬‬ ‫ﺾ‬ ‫ﺍﹸﻧ ﹸﻈﺮ‪ ‬ﺇﱃ ﺃﻗﻮﺍﳍﻢ ﻭﺗﻨـﺎﹸﻗ ٍ‬ ‫ﺏ ﻋـ ‪‬ﺰﻭﻩ ﻭﺗﺎﺭﺓ‬ ‫ﹶﻃﻮ ‪‬ﺭﺍ ﺇﱃ ﻋﺮ ٍ‬ ‫ﻫﺬﺍ ﻣﻦ ﺍﻟﺮﲪﻦ ﻳﺎ ﺣﺰﺏ‪ ‬ﺍﻟﻌِﺪﺍ‬ ‫ﺃﻋﻠﻰ ﺍﳌﻬﻴﻤ ‪‬ﻦ ﺷﺄ‪‬ﻧﻨﺎ ﻭﻋﻠﻮﻣﻨﺎ‬ ‫‪‬ﺧﱡﻠﻮﺍ ﻣﻘﺎ ‪‬ﻡ ﺍﳌﻮﻟـﻮ‪‬ﻳـ ِﺔ ﺑﻌ ‪‬ﺪ ‪‬ﻩ‬ ‫ﺕ ﻛﺎﳌﺮﻫﻔﺎﺕ ﻗﺮﳛﱵ‬ ‫ﻗﺪ ‪‬ﺣ ‪‬ﺪﺩ ‪‬‬ ‫ﻫﺬﺍ ﻛﺘﺎﰊ ﺣﺎﺯ‪ ‬ﻛﻞﱠ ﺑﻼﻏـﺔ‬ ‫ﺍﷲ ﺃﻋﻄﺎﱐ ﺣﺪﺍﺋﻖ‪ ‬ﻋﻠﻤـﻪِ‬ ‫ﺇﻧـﻲ ﺩﻋﻮﺕ ﺍﷲ ﺭﺑ‪‬ﺎ ﳏﺴﻨ‪‬ﺎ‬ ‫ﺇﻥﹼ ﺍﳌﻬﻴﻤﻦ ﻻ ﻳ‪‬ﻌِـﺰ‪ ‬ﺑـﻨﺨﻮﺓٍ‬ ‫ﺖ ﰲ ﺃﻣﺮﻱ ﻫ ‪‬ﻮﻯ‬ ‫ﷲ ﻗﺪ ﻓ ‪‬ﺮﻃ ‪‬‬ ‫ﻭﺍ ِ‬ ‫ﺍﳊﹸـﺮ‪ ‬ﻻ ﻳﺴﺘﻌﺠِﻠﻦ‪ ‬ﺑﻞ ﺇﻧﻪ‪‬‬ ‫ﳜﺸﻰ ﺍﻟﻜﺮﺍ ‪‬ﻡ ﺩﻋﺎ َﺀ ﺃﻫﻞ ﻛﺮﺍﻣ ٍﺔ‬ ‫ﻒ ﻛﺼﻮﺍﻋ ٍﻖ‬ ‫ﻋﻨﺪﻱ ﺩﻋﺎﺀ ﺧﺎﻃ ‪‬‬ ‫ﻭﺍﷲ ﺇﱐ ﻻ ﺃﺭﻳﺪ ﺇﻣﺎﻣ ﹰﺔ‬ ‫ﺇ‪‬ﻧـﺎ ﻧﺮﻳﺪ ﺍﷲ ﺭﺍﺣ ﹶﺔ ﺭﻭ ِﺣـﻨﺎ‬ ‫ﺇﻧﺎ ﺗﻮ ﹼﻛﻠﹾـﻨﺎ ﻋﻠﻰ ﺧ‪‬ﻠﹼﺎﻗﻨﺎ‬ ‫ﻣﻦ ﻛﺎﻥ ﻟﻠﺮﲪﻦ ﻛﺎﻥ ﻣﻜﺮ‪‬ﻣ‪‬ﺎ‬ ‫ﺇﻥ ﺍﻟﻌﺪﺍ ﻳﺆﺫﻭﻧـﲎ ﲞـﺒﺎﺛﺔٍ‬ ‫ﻫﻢ ‪‬ﻳﺬ ِﻋﺮﻭﻥ ﺑﺼﻴﺤﺔ ﻭﻧ ‪‬ﻌ ‪‬ﺪﻫﻢ‬ ‫ﺠ ٍﻊ‬ ‫ﺏ ‪‬ﻣﺸ ‪‬‬ ‫ﻛﻴﻒ ﺍﻟﺘﺨﻮﻑ ﺑﻌﺪ ﻗﺮ ِ‬ ‫ﻳﺴﻌﻰ ﺍﳋﺒﻴﺚ ِﻟ‪‬ﻴﻄ ِﻔﺌ ‪‬ﻦ ﺃﻧﻮﺍ ‪‬ﺭﻧﺎ‬

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‫ﺃﻭ ﻗﻮﻝﹸ ﻋﺎﺭﺑﺔٍ ﻣﻦ ﺍﻷﺩﺑـﺎﺀِ‬ ‫ﺏ ﺑﺒﻜﺮﺓ ﻭﻣﺴﺎﺀِ‬ ‫ﺃﻣﻠﹶﻰ ﺍﻟﻜﺘﺎ ‪‬‬ ‫ﺳـﹶﻠﺐ ﺍﻟﻌﻨـﺎﺩ‪ ‬ﺇﺻﺎﺑﺔ ﺍﻵﺭﺍﺀِ‬ ‫ﻗﺎﻟﻮﺍ ﻛﻼﻡ ﻓﺎﺳﺪ ﺍﻹﻣـﻼ ِﺀ‬ ‫ﻻ ﻓِ ‪‬ﻌﻞ ﺷﺎﻣ ‪‬ﻲ ﻭﻻ ﺭﻓﻘـﺎﺋﻲ‬ ‫ﳉـﻮﺯﺍﺀِ‬ ‫ﻧﺒﲏ ﻣﻨﺎﺯﻟﹶﻨﺎ ﻋﻠﻰ ﺍ ﹶ‬ ‫ﻭﺗ‪‬ﺴﺘ‪‬ﺮﻭﺍ ﰲ ﻏﹶﻴﻬ‪‬ﺐِ ﺍﳋﹶﻮﻗﺎﺀِ‬ ‫ﻓﻔﻬِﻤﺖ‪ ‬ﻣﺎ ﻻ ﻓﻬﻤﻪ ﺃﻋﺪﺍﺋﻲ‬ ‫‪‬ﺮ ﺍﻟﻌﻘﻮﻝﹶ ﺑﻨﻀﺮﺓ ﻭ‪‬ﺎﺀِ‬ ‫ﺖ ﻛﺎﻟﺴﻔﻬﺎﺀِ‬ ‫ﻟﻮﻻ ﺍﻟﻌﻨﺎﻳﺔ ﻛﻨ ‪‬‬ ‫ﻓﺄﺭﻯ ﻋﻴﻮ ﹶﻥ ﺍﻟﻌﻠﻢ ﺑﻌﺪ ﺩﻋﺎﺋﻲ‬ ‫ﺕ ﻓﻜﹸ ‪‬ﻦ ﻛ ‪‬ﻌﻔﺎﺀِ‬ ‫ﺇﻥﹾ ‪‬ﺭﻣ‪‬ﺖ‪ ‬ﺩﺭﺟﺎ ٍ‬ ‫ﻭﺃﺑﻴﺖ‪ ‬ﻛﺎﳌﺴﺘﻌﺠﻞ ﺍﳋ ﹼﻄﺎﺀِ‬ ‫ﻳﺮﻧﻮ ﺑﺈﻣﻌﺎﻥ ﻭﻛﺸﻒِ ﻏﻄﺎﺀِ‬ ‫ﺭ‪‬ﲪ‪‬ﺎ ﻋﻠﻰ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﺑﻨﺎﺀِ‬ ‫ﻓﺤ‪‬ﺬﺍ ِﺭ ﰒ ﺣﺬﺍﺭِ ِﻣﻦ ﺃﺭﺟﺎﺋﻲ‬ ‫ﻫﺬﺍ ﺧﻴﺎﻟﻚ ﻣِﻦ ﻃﺮﻳﻖ ﺧﻄﺎﺀِ‬ ‫ﻻ ﺳ‪‬ـﺆﺩﺩ‪‬ﺍ ﻭﺭﻳﺎﺳﺔ ﻭﻋـﻼ ِﺀ‬ ‫ﻣﻌﻄﻲ ﺍﳉﺰﻳﻞ ﻭﻭﺍﻫﺐ ﺍﻟﻨﻌﻤﺎﺀِ‬ ‫ﻻ ﺯﺍﻝ ﺃﻫ ﹶﻞ ﺍﻟـﻤﺠﺪ ﻭﺍﻵﻻ ِﺀ‬ ‫ﻳﺆﺫﻭﻥ ﺑﺎﻟﺒﻬـﺘﺎﻥ ﻗﹶـﻠﹾﺐ‪ ‬ﺑﺮﺍ ِﺀ‬ ‫ﰲ ﺯ‪‬ﻣ ِﺮ ﻣﻮﺗ‪‬ﻰ ﻻ ﻣﻦ ﺍﻷﺣﻴﺎﺀِ‬ ‫ﻣِﻦ ﻫﺬﻩ ﺍﻷﺻﻮﺍﺕ ﻭﺍﻟﻀﻮﺿﺎﺀِ‬ ‫ﻭﺍﻟﺸﻤﺲ ﻻ ﲣﻔﹶﻰ ﻣﻦ ﺍﻹِﺧﻔﺎﺀِ‬

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‫ﺇﻥ ﺍﳌـﻬﻴﻤﻦ ﻗﺪ ﺃﰎﱠ ﻧـﻮﺍﻟﹶﻪ‪‬‬ ‫ﻧﻌﻄﻲ ﺍﻟﻌﻠﻮ ‪‬ﻡ ﻟﺪﻓ ِﻊ ﻣﺘﺮﺑ ِﺔ ﺍﻟﻮﺭﻯ‬ ‫ﺇﻥ ﺷﺌﺖ‪ ‬ﻟﻴﺴﺖ ﺃﺭﺿ‪‬ﻨﺎ ﺑﺒﻌﻴﺪﺓ‬

‫ﺕ ِﻣﻦ ‪‬ﻧﺤﻼ ِﺀ‬ ‫ﻼ ﻋﻠ ‪‬ﻲ ﻓﺼﺮ ‪‬‬ ‫ﻓﻀ ﹰ‬ ‫ﺖ ﺃﻳﺎﺩﻳـﻨﺎ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍ ِﺀ‬ ‫ﻃﺎﻟ ‪‬‬ ‫ﺼﻴﺪﺍ ِﺀ‬ ‫ِﻣﻦ ﺃﺭﺿﻚ ﺍﳌﻨﺤﻮﺳﺔ ﺍﻟ ‪‬‬

‫ﺖ ِﻣﻦ ﻏﲑ ﺍﻟﻀﺮﻭﺭﺓ ﻋﺎﺑﹰﺜﺎ‬ ‫ﻣﺎ ﺟﺌ ‪‬‬ ‫ﺵ ﻗﻮ ٍﻡ ﹸﺃﺿﺠﺮﻭﺍ‬ ‫ﺕ ﻟ ِﻌﻄﺎ ِ‬ ‫ﲔ ﺟﺮ ‪‬‬ ‫ﻋ‪‬‬ ‫ﺇﱐ ﺑﺄﻓﻀﺎﻝ ﺍﳌﻬﻴﻤﻦ ﺻـﺎﺩﻕ‪‬‬ ‫ﰒ ﺍﻟﻠـﺌﺎﻡ ﻳﻜـﺬﹼﺑﻮﻥ ﲞﺒﺜﻬﻢ‬ ‫ﻛﹶﻠِـﻢ‪ ‬ﺍﻟﻠﺌﺎﻡ ﺃﺳﻨ‪‬ـﺔﹲ ﻣﺬﺭﻭﺑﺔﹲ‬ ‫ﻣﻦ ﺣﺎﺭﺏ ﺍﻟﺼ ‪‬ﺪﻳ ‪‬ﻖ ﺣﺎﺭﺏ ﺭ‪‬ﺑ ‪‬ﻪ‬ ‫ﻭﺍﷲِ ﻻ ﺃﺩﺭﻱ ﻭ‪‬ﺟﻮﻩ‪ ‬ﻛﹸﺸﺎﺣﺔٍ‬ ‫ﻣﺎ ﻛﻨﺖ‪ ‬ﺃﺣﺴ‪‬ﺐ ﺃ‪‬ﻢ ﺑﻌﺪﺍﻭﰐ‬ ‫ﻋـﺎﺩﻳﺘ‪‬ـﻬﻢ ﷲِ ﺣﲔ ﺗﻼﻋﺒﻮﺍ‬ ‫ﺭ‪‬ﺑ‪‬ـﺒ‪‬ـﺖ‪ ‬ﻣِﻦ ﺩ‪‬ﺭ‪ ‬ﺍﻟﻨﱯ‪ ‬ﻭﻋﻴﻨِﻪِ‬ ‫ﺍﻟﺸﻤﺲ ﺃﹸﻡ‪ ‬ﻭﺍﳍﻼﻝ ﺳﻠـﻴﻠﹸﻬﺎ‬ ‫ﺇﱐ ﻃﻠﻌﺖ‪ ‬ﻛﻤﺜﻞ ﺑﺪﺭٍ ﻓﺎﻧﻈﺮﻭﺍ‬ ‫ﻳﺎ ﺭﺏ‪ ‬ﺃﻳ‪‬ﺪ‪‬ﻧﺎ ﺑﻔﻀﻠﻚ ﻭﺍﻧﺘﻘِﻢ‪‬‬ ‫ﻳﺎ ﺭﺏ‪ ‬ﻗﻮﻣﻲ ﻏﻠﱠﺴﻮﺍ ﲜﻬﺎﻟﺔٍ‬ ‫ﻳﺎ ﻻﺋﻤﻲ ﺇﻥ ﺍﻟﻌﻮﺍﻗﺐ ﻟﻠﺘ‪‬ﻘﻰ‬ ‫ﺍﷲُ ﺃﻳ‪‬ﺪﻧـﻲ ﻭﺻﺎﰱ ﺭﲪﺔﹰ‬

‫ﺖ ﻣﺜ ﹶﻞ ﺍ ﹸﳌ ‪‬ﺰ ِﻥ ﰲ ﺍﻟ ‪‬ﺮ ‪‬ﻣﻀﺎ ِﺀ‬ ‫ﻗﺪ ﺟﺌ ‪‬‬ ‫ﺃﻭ ﻣـﺎ ُﺀ ‪‬ﻧ ﹾﻘ ٍﻊ ﻃﺎِﻓـ ٍﺢ ﻟ ِﻈﻤﺎ ِﺀ‬ ‫ﺖ ﻋﻨﺪ ﺿﺮﻭﺭﺓ ﻭﻭﺑﺎ ِﺀ‬ ‫ﻗﺪ ﺟﺌ ‪‬‬ ‫ﻻ ﻳﻘ‪‬ﺒﻠﻮﻥ ﺟﻮﺍﺋﺰﻱ ﻭﻋﻄﺎﺋﻲ‬ ‫ﳊ ‪‬ﺮﺓ ﺍﻟ ‪‬ﺮ ‪‬ﺟﻼ ِﺀ‬ ‫ﻭﺻﺪﻭﺭﻫﻢ ﻛﺎ ﹶ‬ ‫ﻒ ﺍﻟﺼﻠﺤﺎ ِﺀ‬ ‫ﻭﻧﺒـ‪‬ﻴﻪ ﻭﻃﻮﺍﺋـ ‪‬‬ ‫ِﻣﻦ ﻏﲑ ﺃﻥ ﺍﻟﺒﺨﻞ ﻓﺎ ‪‬ﺭ ﻛﻤﺎ ِﺀ‬ ‫ﻳ ﹶﺬﺭﻭﻥ ‪‬ﺣ ﹾﻜ ‪‬ﻢ ﺷﺮﻳﻌ ٍﺔ ﻏـ ‪‬ﺮﺍ ِﺀ‬ ‫ﺑﺎﻟ ‪‬ﺪﻳﻦ ﺻ ‪‬ﻮﺍﻟﲔ ِﻣﻦ ﹸﻏﻠﻮﺍ ِﺀ‬ ‫ﺝ ِﺣﺮﺍ ِﺀ‬ ‫ﺖ ﻧﻮ ‪‬ﺭﺍ ﻣﻦ ﺳﺮﺍ ِ‬ ‫ﹸﺃﻋﻄﻴ ‪‬‬ ‫ﻳﻨﻤﻮ ﻭﻳﻨﺸﺄ ِﻣﻦ ﺿﻴﺎﺀ ﹸﺫﻛﺎ ِﺀ‬ ‫ﻻ ﺧﲑ ﰲ ‪‬ﻣﻦ ﻛﺎﻥ ﻛﺎﻟ ﹶﻜ ‪‬ﻬﻤﺎ ِﺀ‬ ‫ﻉ ﺍﳊ ‪‬ﻖ ﻛﺎﻟ ‪‬ﻐﹼﺜـﺎ ِﺀ‬ ‫‪‬ﳑﻦ ﻳـ ‪‬ﺪ ‪‬‬ ‫ﻓﺎﺭ ‪‬ﺣ ‪‬ﻢ ﻭﺃﻧ ِﺰﹾﻟﻬﻢ ﺑﺪﺍﺭ ﺿﻴﺎ ِﺀ‬ ‫ﻓﺎﺭ‪‬ﺑ ﹾﺄ ﻣﺂ ﹶﻝ ﺍﻷﻣﺮ ﻛﺎﻟﻌﻘﻼ ِﺀ‬ ‫ﻭﺃﻣ ‪‬ﺪﱐ ﺑﺎﻟﻨﻌﻢ ﻭﺍﻵﻻ ِﺀ‬ ‫ﺖ ﺩﺍﺭ ﺍﻟﺮﺷـﺪ ﻭﺍﻹﺩﺭﺍ ِﺀ‬ ‫ﻭﺩﺧﻠ ‪‬‬ ‫ﺇﻻ ﺍﻟﺬﻱ ﺃﻋﻄـﺎﻩ ﻧﻌ ‪‬ﻢ ﻟﻘﺎ ِﺀ‬ ‫ﺗـﺄﺗﻴﻪ ﺃﻓﻮﺍﺝ ﻛﻤـﺜﻞ ِﻇﻤﺎ ِﺀ‬ ‫ﻕ ﺃﻫﻞ ﺩﻫﺎ ِﺀ‬ ‫ﺗﻌـﻨﻮ ﻟﻪ ﺃﻋـﻨﺎ ‪‬‬

‫ﺐ‬ ‫ﺐ ﻋﻠﻴﻚ ﺯﻣﺎ ﹸﻥ ‪‬ﺳ ‪‬ﺆ ِﻝ ﳏﺎ ِﺳ ٍ‬ ‫ﺻﻌ ‪‬‬

‫ﺖ ِﻣﻦ ‪‬ﻭ ‪‬ﻫ ِﺪ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺸﻘﺎ‬ ‫ﻓﺨﺮﺟ ‪‬‬

‫ﻭﺍﷲِ ﺇﻥ ﺍﻟﻨﺎﺱ ﺳ‪‬ﻘـﻂﹲ ﻛﹸﻠﹼﻬﻢ‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﺃﺭﻭﻯ ﺍﳌﻬﻴﻤﻦ‪ ‬ﻗﻠﺒ‪‬ﻪ‪‬‬ ‫ﺭﺏ‪ ‬ﺍﻟﺴـﻤﺎﺀ ﻳ‪‬ﻌِﺰ‪‬ﻩ ﺑﻌﻨﺎﻳـﺔ‬

‫ﺖ ﻳﺎ ﺧﺼﻤﻲ ﻋﻠﻰ ﺍﻟﺸﺤﻨﺎ ِﺀ‬ ‫ﺇﻥ ﻣ ‪‬‬

‫ ‬ ‫ﺍﻷﺭﺽ ﺗ‪‬ﺠﻌ‪‬ﻞ ﻣﺜﻞﹶ ﻏﻠﻤﺎﻥ ﻟﻪ‪‬‬ ‫‪‬ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ‪‬ﻳﺨﺰﻱ ﻋﺰﻳ ‪‬ﺰ ﺟﻨﺎِﺑ ِﻪ‬ ‫ﺍﳋﹶﻠﹾﻖ‪ ‬ﺩﻭﺩ‪ ‬ﻛﻠﻬﻢ ﺇﻻ ﺍﻟﺬﻱ‬ ‫ﺖ ﺗﻌﺮﻑ ﻗﺪﺭ ‪‬ﻩ‬ ‫ﺾ ﻟﻪ ﺇﻥ ﻛﻨ ‪‬‬ ‫ﻓﺎ ﹶ‪ ‬‬ ‫ﺇﻥ ﻛﻨﺖ ﺗﻘﺼﺪ ﺫﹸﻟﱠﻪ ﻓـﺘ‪‬ﺤﻘﱠﺮ‪‬‬ ‫ﻏﻠﺒﺖ‪ ‬ﻋﻠﻴﻚ ﺷـﻘﺎﻭﺓﹲ ﻓﺘﺤﻘﱢﺮ‪‬‬ ‫ﺻﻌﺐ‪ ‬ﻋﻠﻴﻚ ﺳﺮﺍﺟﻨﺎ ﻭﺿﻴﺎﺅﻧﺎ‬ ‫‪‬ﺬﻱ ﻭﺃﹶﻳ‪‬ـﻢ‪ ‬ﺍﷲِ ﻣﺎ ﻟﻚ ﺣﻴﻠﺔ‬ ‫ﺑﺮﻕ‪ ‬ﻣﻦ ﺍﳌﻮﱃ ﻧﺮﻳﻚ ﻭﻣﻴﻀ‪‬ﻪ‬ ‫ﻭﺃﺭﻯ ﺗﻐﻴ‪‬ﻈﹶﻜﻢ ﻳﻔﻮﺭ ﻛﻠﹸﺠ‪‬ﺔٍ‬ ‫ﻭﺍﷲِ ﻳﻜﻔﻲ ﻣِﻦ ﻛﹸﻤﺎﺓِ ﻧﻀﺎﻟِﻨﺎ‬ ‫ﺇﻧﺎ ﻋﻠﻰ ﻭﻗﺖ ﺍﻟﻨﻮﺍﺋﺐ ﻧﺼﱪ‪‬‬ ‫ِﻓﱳ ﺍﻟﺰﻣﺎ ِﻥ ﻭﻟﺪ ﹶﻥ ﻋﻨﺪ ﻇﻬﻮﺭﻛ ‪‬ﻢ‬ ‫ﻋ‪‬ـﻔﹾﻨﺎ ﻟﹸﻘِﻴ‪‬ﺎﻛﻢ ﻭﻻ ﺃﺳـﺘﻜﺮﻩ‪‬‬ ‫ﺍﻟﻴﻮﻡ ﺃﻧﺼﺤﻜﻢ ﻭﻛﻴﻒ ﻧﺼﺎﺣﱵ‬ ‫ﺿﻠﻮﺍ‬ ‫ﻗﹸـﻠﻨﺎ ﺗﻌﺎﻟﻮﺍ ﻟﻠﻨﻀﺎﻝ ﻭﻧﺎ ِ‬ ‫ﻻ ﻳﺒﺼﺮﻭﻥ ﻭﻻ ﻳﺮﻭﻥ ﺣﻘﻴﻘﺔﹰ‬ ‫ﻫﻞ ﰲ ﲨﺎﻋﺘﻬﻢ ﺑﺼﲑ‪ ‬ﻳﻨﻈﺮ‪‬‬ ‫ﻣﺎ ﻧﺎﺿـﻠﻮﱐ ﰒ ﻗﺎﻟﻮﺍ ﺟﺎﻫﻞﹲ‬ ‫ﺩﻋﻮﻯ ﺍﻟﻜﹸﻤﺎ ِﺓ ﻳﻠﻮﺡ ﻋﻨﺪ ﺗﻘﺎﺑ‪‬ﻞٍ‬ ‫ﺭﺟ ﹲﻞ ﺑﺒﻄـﻦِ "ﺑ‪‬ﻄﹶﺎﻟﺔ" ‪‬ﺑﻄﹼﺎﻟ ﹲﺔ‬ ‫ﻑ ﻋ ‪‬ﺮﺍ‬ ‫ﻻ ﳛﻀﺮ ﺍﳌﻀﻤﺎ ‪‬ﺭ ِﻣﻦ ﺧﻮ ٍ‬ ‫ﻗﺪ ﺁﺛﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺟِﻴﻔﺔﹶ ﺩ‪‬ﺷ‪‬ﺘِﻬﺎ‬ ‫ﻳﺎ ﺻﻴﺪ‪ ‬ﺃﺳﻴﺎﰲ ﺇﱃ ﻣﺎ ﺗﺄﺑِﺰ‪‬‬

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‫ﺗـﺄﰐ ﻟﻪ ﺍﻷﻓﻼﻙ ﻛﺎﳋﺪﻣﺎ ِﺀ‬ ‫ﺱ ﲰﺎ ِﺀ‬ ‫ﺍﻷﺭﺽ ﻻ ‪‬ﺗﻔﲏ ﴰﻮ ‪‬‬ ‫ﺯ ﹼﻛﺎﻩ ﻓﻀ ﹸﻞ ﺍﷲ ﻣـﻦ ﺃﻫـﻮﺍ ِﺀ‬ ‫ﻭﺍﺳِﺒﻖ‪ ‬ﺑﺒﺬﻝ ﺍﻟﻨﻔﺲ ﻭﺍﻹﻋﺪﺍﺀِ‬ ‫ﺴﹶﺄ ﹾﻥ ﻛﺎﻟﻜﻠﺐ ﻳﻮﻡ ﺟﺰﺍ ِﺀ‬ ‫ﺨ‪‬‬ ‫ﻭﺳ‪‬ﺘ ‪‬‬ ‫ﻣ‪‬ﻦ ﻛﺎﻥ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﻛﺮﻣﺎﺀِ‬ ‫ﺺ ﰲ ﺍﻟﱠﻠﻴﻼ ِﺀ‬ ‫ﲤﺸﻲ ﻛﻤﺸﻲ ﺍﻟﱡﻠ ‪‬‬ ‫ﻳﻮ ‪‬ﻡ ﺍﻟﻨﺸﻮﺭ ﻭﻋﻨﺪ ﻭﻗﺖ ﻗﻀﺎ ِﺀ‬ ‫ﻓﺎﺻـﱪ ﻛﺼﱪ ﺍﻟﻌﺎﻗﻞ ﺍﻟ ‪‬ﺮ‪‬ﻧﺎ ِﺀ‬ ‫ﻣﻮﺝ ﻛﻤﻮﺝ ﺍﻟﺒﺤﺮ ﺃﻭ ‪‬ﻫﻮﺟﺎﺀِ‬ ‫‪‬ﺟـﻠ ‪‬ﺪ ﻣﻦ ﺍﻟﻔﺘـﻴﺎﻥ ﻟﻸﻋﺪﺍ ِﺀ‬ ‫‪‬ﻧﺰﺟﻲ ﺍﻟﺰﻣﺎ ﹶﻥ ﺑﺸ ‪‬ﺪﺓ ﻭﺭﺧﺎ ِﺀ‬ ‫ﺴﻴﻞ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟ ‪‬ﻐﹼﺜﺎ ِﺀ‬ ‫ﻭﺍﻟ ‪‬‬ ‫ﻟﻮ ﺣ ﱠﻞ ﺑﻴﱵ ﻋﺎ ِﺳ ﹸﻞ ﺍﻟ‪‬ﺒﻴﺪﺍ ِﺀ‬ ‫ﻗﻮ ‪‬ﻣﺎ ﺃﺿﺎﻋﻮﺍ ﺍﻟﺪﻳﻦ ﻟﻠﺸﺤﻨﺎ ِﺀ‬ ‫ﻓﺘ‪‬ﻜﻨ‪‬ﺴﻮﺍ ﻛﺎﻟﻈﱯ ﰲ ﺍﻷﻓﻼ ِﺀ‬ ‫ﻭﺗ‪‬ﻬﺎﻟﻜﻮﺍ ﰲ ﲞﻠﻬﻢ ﻭﺭﻳﺎﺀِ‬ ‫ﺼﺮ ﺭ‪‬ﻧﺎﺀِ‬ ‫ﳓﻮﻱ ﻛﻤﺜﻞ ﻣﺒ ‪‬‬ ‫ﺍﹸﻧﻈﹸـ ‪‬ﺮ ﺇﱃ ﺇﻳﺬﺍﺋِﻬﻢ ﻭﺟﻔـﺎﺀِ‬ ‫ﺕ ﻳﻨﲑ ﰲ ﺍﳍﻴﺠﺎ ِﺀ‬ ‫ﺣ ‪‬ﺪ ﺍﻟ ﹸﻈﺒﺎ ِ‬ ‫ﺗﻐﻠﻲ ﻋﺪﺍﻭﺗﻪ ﻛـﺮﻋ ِﺪ ﻃﹶﺨﺎﺀِ‬ ‫ﻳﻬﺬﻱ ﻛﻨﺴﻮﺍﻥ ﲝﺠﺐ ﺧﻔﺎ ِﺀ‬ ‫ﻭﺍﳌﻮﺕ ﺧﲑ ﻣﻦ ﺣﻴﺎﺓ ﻏﻄﺎﺀِ‬ ‫ﻻ ﺗ‪‬ﻨﺠِﻴﻨ‪‬ﻚ ﺳﲑﺓﹸ ﺍﻷﻃﻼ ِﺀ‬

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‫ﳒﺴ‪‬ﺖ‪ ‬ﺃﺭﺽ‪" ‬ﺑﻄﺎﻟﺔ" ﻣﻨﺤﻮﺳﺔ‬ ‫ﺇﱐ ﺃﺭﻳﺪﻙ ﰲ ﺍﻟﻨﻀﺎﻝ ﻛﺼﺎﺋﺪٍ‬

‫ﺻﺪﺭ‪ ‬ﺍﻟﻘﻨﺎﺓ ﻳﻨﻮﺵ ﺻﺪﺭ‪‬ﻙ ﺿﺮﺑ‪ ‬ﻪ‬

‫ﺟﺎﺷﺖ ﺇﻟﻴﻚ ﺍﻟﻨﻔﺲ ﻣﻦ ﻛﻠﻤﺎﺗﻨﺎ‬ ‫ﺃﹸﻋﻄﻴﺖ‪ ‬ﻟﹸﺴ‪‬ﻨ‪‬ﺎ ﻛﺎﻟﻠﻘﻮﻉ ‪‬ﻣﺮﻭ‪‬ﻳ‪‬ﺎ‬ ‫ﺖ ِﻛ ‪‬ﺪ ﻛ ﱠﻞ ﺍﳌﻜﺎﺋﺪ ﺣﺎﺳ ‪‬ﺪﺍ‬ ‫ﺇﻥ ﺷﺌ ‪‬‬ ‫ﻛﺬﹼﺑﺖ‪ ‬ﺻﺪ‪‬ﻳﻘﹰﺎ ﻭﺟ‪‬ﺮ‪‬ﺕ‪ ‬ﺗﻌﻤ‪‬ﺪ‪‬ﺍ‬ ‫ﻣﺎ ﺷﻢ‪ ‬ﺃﻧﻔﻲ ﻣﺮﻏﻤ‪‬ﺎ ﰲ ﻣﺸﻬﺪٍ‬ ‫ﻭﺍﷲِ ﺃﺧﻄﺄﰎ ﻟﻨﻜﺒﺔِ ﺑ‪‬ﺨ‪‬ﺘِﻜﻢ‪‬‬ ‫ﺇﱐ ﲝﻘﺪﻙ ﻛﻞﱠ ﻳﻮﻡ ﺃﹸﺭﻓﹶـﻊ‪‬‬ ‫ﻧﻠﻨﺎ ﺛـﺮﻳ‪‬ﺎﺀَ ﺍﻟﺴﻤﺎﺀ ﻭﺳ‪‬ﻤ‪‬ﻜﹶﻪ‪‬‬ ‫ﺍﹸﻧـﻈﹸﺮ‪ ‬ﺇﱃ ﺍﻟﻔـﱳ ﺍﻟﱵ ﻧﲑﺍ‪‬ﺎ‬ ‫ﻓﺄﻗـﺎﻣﲏ ﺍﻟﺮﲪﻦ ﻋﻨﺪ ﺩﺧﺎ‪‬ﺎ‬ ‫ﺿﻰ ﻣﻘﺪﻣﻲ‬ ‫ﺕ ﻣﺮ ‪‬‬ ‫ﺖ ﺯﻓﺮﺍ ‪‬‬ ‫ﻭﻗﺪ ﺍﻗﺘﻀ ‪‬‬

‫ﳌﺎ ﺃﺗﻴﺖ‪ ‬ﺍﻟﻘﻮﻡ ﺳﺒ‪‬ﻮﺍ ﻛﺎﻟـﻌﺪﺍ‬ ‫ﻗﺎﻟﻮﺍ ﻛﺬﻭﺏ ﻛﹶﻴ‪‬ﺬﹸﺑﺎﻥﹲ ﻛﺬﺑﺔﹲ‬ ‫‪‬ﻣﻦ ‪‬ﻣﺨـِﺒ ‪‬ﺮ ﻋﻦ ﺫﹼﻟﱵ ﻭﻣﺼﻴﺒﱵ‬ ‫ﻳﺎ ﻃﻴ‪‬ﺐ‪ ‬ﺍﻷﺧﻼﻕ ﻭﺍﻷﲰﺎﺀِ‬ ‫ﺃﻧﺖ ﺍﻟﺬﻱ ﺷﻐ‪‬ﻒ ﺍﳉﹶﻨﺎﻥﹶ ﳏﺒ‪‬ﺔﹰ‬ ‫ﺃﻧﺖ ﺍﻟﺬﻱ ﻗﺪ ﺟﺬﺏ ﻗﻠﱯ ﳓﻮﻩ‬ ‫ﺃﻧﺖ ﺍﻟﺬﻱ ﺑﻮﺩﺍﺩﻩ ﻭﲝـﺒ‪‬ـﻪِ‬

‫ﺃﻧﺖ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﳍﺪﻯ‬

‫ﻫﻴﺌﺎﺕ ﻛﻴﻒ ﻧﻔ ‪‬ﺮ ﻣﻨﻚ ﻛﻤﻔﺴ ٍﺪ‬ ‫ﺁﻣﻨﺖ‪ ‬ﺑﺎﻟﻘﺮﺁﻥ ﺻ‪‬ﺤﻒِ ﺇِﳍﻨﺎ‬

‫ﳊﺮﺑﺎﺀِ‬ ‫ﺃﺭﺽ ﳏﺮﺑِـﺌ ﹲﺔ ﻣﻦ ﺍ ِ‬ ‫ﻻ ﻳـﺮ ﹶﻛ‪‬ﻨ ‪‬ﻦ ﺃﺣـﺪ ﺇﱃ ﺇﺭﺯﺍ ِﺀ‬ ‫ﻭﻳﺮﻳﻚ ﻣ‪‬ـﺮ‪‬ﺍﱐ ﲝﺎﺭ‪ ‬ﺩﻣﺎﺀِ‬ ‫ﺧﻮﹰﻓﺎ ﻓﻜﻴﻒ ﺍﳊﺎﻝ ﻋﻨﺪ ِﻣﺮﺍﺋﻲ‬ ‫ﻭﻓﺼﻴﹸﻠﻬﺎ ﺗﺄﺛـﻴـﺮﻫـﺎ ﺑﺒﻬﺎ ِﺀ‬ ‫ﺿﺮﺍ ِﺀ‬ ‫ﺍﻟﺒﺪﺭ ﻻ ﻳﻐﺴﻮ ﺑﹶﻠ ‪‬ﻐـ ِﻲ ِ‬ ‫ﻭﻟﺌﻦ ﺳﻄﺎ ﻓ‪‬ﻴﺮﻳﻚ ﻗﻌ ‪‬ﺮ ‪‬ﻋﻔﺎ ِﺀ‬ ‫ﺕ ﻧﻘ ‪‬ﻊ ﺍﳌﻮﺕ ﰲ ﺍﻷﻋﺪﺍ ِﺀ‬ ‫ﻭﺃﹶﺛﺮ ‪‬‬ ‫ﺠﺎ ِﺀ‬ ‫ﺑﺎﺭﻳ‪‬ﺘـ ‪‬ﻢ ﺍﺑ ‪‬ﻦ ﻛﺮﻳﻬـ ٍﺔ ﹶﻓ ‪‬‬ ‫ﺃﳕﻰ ﻋﻠﻰ ﺍﻟﺸﺤﻨﺎﺀ ﻭﺍﻟﺒﻐﻀﺎﺀِ‬ ‫ﻟـﻨﺮ ‪‬ﺩ ﺇﻳـﻤﺎ‪‬ﻧﺎ ﺇﱃ ﺍﻟﻐﱪﺍ ِﺀ‬ ‫ﺗ‪‬ﺠﺮﻱ ﺩﻣﻮﻋ‪‬ﺎ ﺑﻞ ﻋﻴﻮﻥ ﺩﻣﺎﺀِ‬ ‫ﻟﻔﻼﺡ ‪‬ﻣ ‪‬ﺪﳉﲔ ﰲ ﺍﻟﻠـﻴﻼ ِﺀ‬ ‫ﺱ ﺷﻔﺎ ِﺀ‬ ‫ﲪﺎ ﹰﻻ ﻛﺌﻮ ‪‬‬ ‫ﺕ ‪‬‬ ‫ﻓﺤﻀﺮ ‪‬‬ ‫ﻭﲣ‪‬ﻴﺮﻭﺍ ‪‬ﺳﺒﻞ ﺍﻟﺸﻘﺎ ﺑـﺈﺑـﺎ ِﺀ‬ ‫ﺑﻞ ﻛﺎﻓـﺮ ﻭﻣـﺰ ‪‬ﻭﺭ ﻭ ‪‬ﻣﺮﺍ ِﺀ‬ ‫ﻣﻮﻻﻱ ‪‬ﺧ‪‬ﺘ ‪‬ﻢ ﺍﻟﺮﺳﻞ ﲝ ‪‬ﺮ ﻋﻄﺎ ِﺀ‬ ‫ﺃﻓﺄﻧﺖ ‪‬ﺗـﺒـﻌﺪﻧﺎ ﻣﻦ ﺍﻵﻻ ِﺀ‬ ‫ﺃﻧﺖ ﺍﻟﺬﻱ ﻛﺎﻟ ‪‬ﺮﻭﺡ ﰲ ‪‬ﺣﻮﺑﺎﺋﻲ‬ ‫ﺃﻧﺖ ﺍﻟﺬﻱ ﻗﺪ ﻗﺎﻡ ﻟﻺﺻﺒﺎ ِﺀ‬ ‫ﺕ ﺑﺎﻹﳍﺎﻡ ﻭﺍﻹﻟـﻘﺎ ِﺀ‬ ‫ﹸﺃ‪‬ﻳـﺪ ‪‬‬ ‫ﹼﳒﻰ ﺭﻗﺎﺏ ﺍﻟ‪‬ﻨﺎﺱ ﻣﻦ ﺃﻋـﺒﺎ ِﺀ‬ ‫ﺭﻭﺣﻲ ﻓ ‪‬ﺪ‪‬ﺗﻚ ﺑﻠﻮﻋـ ٍﺔ ﻭﻭﻓﺎ ِﺀ‬ ‫ﺕ ﻣﻦ ﺃﻧﺒﺎ ِﺀ‬ ‫ﻭﺑﻜﻞ ﻣﺎ ﺃﺧﺒـﺮ ‪‬‬

‫ ‬ ‫ﻳﺎ ﺳﻴﺪﻱ ﻳﺎ ﻣﻮﺋـﻞﹶ ﺍﻟﻀﻌﻔﺎﺀِ‬ ‫ﺇﻥﹼ ﺍﶈﺒ‪‬ﺔ ﻻ ﺗﻀﺎﻉ ﻭﺗﺸﺘﺮﻯ‬ ‫ﻳﺎ ﴰﺴ‪‬ﻨﺎ ﺍﻧﻈﹸﺮ‪ ‬ﺭﲪﺔﹰ ﻭﲢـﻨ‪‬ﻨ‪‬ﺎ‬ ‫ﲔ ﻛ ﹼﻞ ﺳﻌﺎﺩ ٍﺓ‬ ‫ﺃﻧﺖ ﺍﻟﺬﻱ ﻫﻮ ﻋ ‪‬‬ ‫ﺃﻧﺖ ﺍﻟﺬﻱ ﻫﻮ ﻣـﺒﺪﺀ ﺍﻷﻧﻮﺍﺭِ‬ ‫ﺇﱐ ﺃﺭﻯ ﰲ ﻭﺟﻬﻚ ﺍﳌﺘﻬﻠﻞِ‬ ‫ﺖ ﻟﻨﺎ ﻣﻦ ﻣ ﹼﻜ ٍﺔ‬ ‫ﺲ ﺍ ﹸﳍﺪﻯ ﻃﻠﻌ ‪‬‬ ‫‪‬ﺷ ‪‬ﻤ ‪‬‬ ‫ﺾ ﺿﻴﺎﺋ ِﻪ‬ ‫ﺖ ﹶﺃﻳﺎ ﹸﺓ ﺍﻟﺸﻤﺲ ﺑﻌ ‪‬‬ ‫ﺿﺎ ‪‬ﻫ ‪‬‬ ‫‪‬‬ ‫ﻧ‪‬ﺴ‪‬ﻌﻰ ﻛﹶﻔِﺘ‪‬ـﻴﺎﻥٍ ﺑﺪﻳﻦِ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪٍ‬ ‫ﺃﹶﻋ‪‬ﻠﹶﻰ ﺍﳌﻬﻴﻤِﻦ‪ ‬ﻫِﻤﻤﻨﺎ ﰲ ﺩِﻳﻨﻪِ‬ ‫ﺇﻧﺎ ﺟ‪‬ﻌِـﻠﹾﻨﺎ ﻛﺎﻟﺴﻴﻮﻑ ﻓﻨﺪﻣ‪‬ﻎﹸ‬ ‫ﻭﻣِﻦ‪ ‬ﺍﻟﻠﺌﺎﻡ ﺃﺭﻯ ﺭ‪‬ﺟ‪‬ﻴﻼﹰ ﻓﺎﺳﻘﹰﺎ‬ ‫ﺷ‪‬ﻜﺲ‪ ‬ﺧ‪‬ﺒﻴﺚﹲ ﻣ‪‬ﻔﹾﺴِﺪ‪ ‬ﻭﻣﺰﻭ‪‬ﺭ‪‬‬ ‫ﻣﺎ ﻓﺎﺭﻕ‪ ‬ﺍﻟﻜﻔﺮ‪ ‬ﺍﻟﺬﻱ ﻫﻮ ﺇﺭﺛﻪ‪‬‬ ‫ﻗﺪ ﻛﺎﻥ ِﻣﻦ ‪‬ﺩﻭﺩ ﺍﳍ‪‬ﻨﻮ ِﺩ ﻭ ‪‬ﺯﺭﻋﻬﻢ‬ ‫ﻓﺎﻵﻥ ﻗﺪ ﻏﻠﹶﺒﺖ‪ ‬ﻋﻠﻴﻪ ﺷﻘﺎﻭﺓﹲ‬ ‫ﺇﱐ ﺃﺭﺍﻩ ﻣ‪‬ﻜﺬﱢﺑ‪‬ـﺎ ﻭﻣﻜﻔﱢـﺮ‪‬ﺍ‬ ‫ﻳ‪‬ﺆﺫِﻱ ﻓﻤﺎ ﻧ‪‬ﺸﻜﻮ ﻭﻣﺎ ﻧ‪‬ﺘ‪‬ﺄﹶﺳ‪‬ﻒ‪‬‬ ‫ﻛﺤ‪‬ﻞ ﺍﻟﻌﻨﺎﺩ‪ ‬ﺟﻔﻮﻧ‪‬ﻪ ﺑﻌ‪‬ﺠﺎﺟﺔٍ‬ ‫ﻳﺎ ﻻﻋِﲏ ﺇﻥﹼ ﺍﳌﻬ‪‬ﻴﻤِـﻦ ﻳ‪‬ﻨ‪‬ﻈﺮ‪‬‬ ‫ﺍﳊﻖ ﻻ ﻳ‪‬ﺼﻠﹶﻰ ﺑﻨﺎﺭ ﺧﺪﻳﻌﺔٍ‬ ‫ﺇﱐ ﺃﺭﺍﻙ ﲤﻴﺲ ﺑﺎﻟـﺨ‪‬ﻴ‪‬ـﻼﺀِ‬ ‫ﻻ ﺗﺘ‪‬ـﺒِﻊ‪ ‬ﺃﹶﻫ‪‬ﻮﺍﺀَ ﻧﻔﺴِﻚ ﺷﻘﻮﺓﹰ‬ ‫ﻒ ﹸﺫ ‪‬ﺭﻯ ﺻﻬﻮﺍِﺗ ِﻪ‬ ‫ﺚ ‪‬ﺧ ‪‬‬ ‫ﺱ ‪‬ﺧﺒﻴ ﹲ‬ ‫ﻓﺮ ‪‬‬

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‫ﺟﺌﻨﺎﻙ ﻣﻈﻠﻮﻣﲔ ﻣﻦ ﺟﻬﻼ ِﺀ‬ ‫ﺇﻧ‪‬ﺎ ﳓﺒ‪‬ـﻚ ﻳﺎ ﹸﺫﻛﺎﺀَ ﺳﺨﺎﺀِ‬ ‫ﺴ ‪‬ﻌﻰ ﺇﻟﻴﻚ ﺍﳋﻠﻖ ﻟﻺﺭﻛﺎ ِﺀ‬ ‫‪‬ﻳ ‪‬‬ ‫‪‬ﺗﻬﻮﻱ ﺇﻟﻴﻚ ﻗﻠﻮﺏ ﺃﻫﻞ ﺻﻔﺎ ِﺀ‬ ‫ﺕ ﻭﺟﻪ ﺍﳌﺪﻥ ﻭﺍﻟﺒﻴﺪﺍ ِﺀ‬ ‫ﻧ ‪‬ﻮﺭ ‪‬‬ ‫ﺷﺄ‪‬ﻧﺎ ﻳﻔﻮﻕ ﺷﺆﻭ ﹶﻥ ﻭﺟ ِﻪ ﹸﺫﻛﺎ ِﺀ‬ ‫ﺖ ﻟﻨﺎ ِﲝـﺮﺍ ِﺀ‬ ‫ﻋﲔ ﺍﻟﻨﺪﺍ ﻧ‪‬ﺒﻌ ‪‬‬ ‫ﻓﺈﺫﺍ ﺭﺃﻳﺖ‪ ‬ﻓﻬﺎﺝ‪ ‬ﻣﻨﻪ ﺑـﻜﺎﺋﻲ‬ ‫ﺴ‪‬ﻨﺎ ﻛﺮ ‪‬ﺟ ٍﻞ ﻓﺎِﻗـ ِﺪ ﺍﻷﻋﻀﺎ ِﺀ‬ ‫ﹶﻟ ‪‬‬ ‫‪‬ﻧﺒﲏ ‪‬ﻣ‪‬ﻨـﺎ ِﺯﻟـﻨﺎ ﻋﻠﻰ ﺍﳉﻮﺯﺍ ِﺀ‬ ‫ﺭﺃﺱ ﺍﻟﻠـﺌﺎﻡ ﻭﻫﺎﻣﺔ ﺍﻷﻋﺪﺍ ِﺀ‬ ‫ﺴﻔﻬﺎ ِﺀ‬ ‫ﹸﻏﻮ ﹰﻻ ﻟﻌﻴ‪‬ﻨﺎ ‪‬ﻧﻄﻔـﺔ ﺍﻟ ‪‬‬ ‫ﺴ ‪‬ﻌﺪ" ﰲ ﺍﳉﻬﻼ ِﺀ‬ ‫ﺲ ‪‬ﻳﺴ ‪‬ﻤﻰ"ﺍﻟ ‪‬‬ ‫ﺤ ‪‬‬ ‫‪‬ﻧ ‪‬‬

‫ﺿﺎ ‪‬ﻫﻰ ﺃ‪‬ﺑـﺎﻩ ﻭﹸﺃ ‪‬ﻣـﻪ ﺑﻌـﻤﺎ ِﺀ‬ ‫ﺻـ‪‬ﻨﺎﻡ ﻛﺎﻵﺑﺎ ِﺀ‬ ‫ِﻣﻦ ‪‬ﻋﺒﺪﺓ ﺍ َﻷ ‪‬‬ ‫ﻛﺎﻧﺖ ‪‬ﻣِﺒـﻴـﺪ ﹶﺓ ﹸﺃ ‪‬ﻣﻪ ﺍﻟﻌﻤﻴﺎ ِﺀ‬ ‫ﺐ ﻭﺍﻹﺯﺭﺍﺀِ‬ ‫ﻭﳏﻘﱢ ‪‬ﺮﺍ ﺑﺎﻟـﺴـ ‪‬‬ ‫ﺐ ﻓ‪‬ﻴ ‪‬ﻐـِﻠﻲ ﻗﻠﺒـﻪ ِﻟ ‪‬ﻌـﻮﺍ ِﺀ‬ ‫ﹶﻛ ﹾﻠ ‪‬‬ ‫ﻓﺎﻵﻥ ‪‬ﻣـﻦ ﳛﻤﻴﻪ ﻣﻦ ﺃﻗﺬﺍﺀِ‬ ‫ﺏ ﻗﺎﺩﺭ ﻣﻮﻻﺋﻲ‬ ‫ﺧ‪‬ﻒ‪ ‬ﻗﻬﺮ‪ ‬ﺭ ‪‬‬ ‫ﺃﹶﻧ‪‬ﻰ ِﻣﻦ ﺍﳋ ﹼﻔﺎﺵ ﺧﺴ ‪‬ﺮ ﹸﺫﻛﺎﺀِ‬ ‫ﺠﻼ ِﺀ‬ ‫ﺖ ﻳﻮﻡ ﺍﻟﻄﻌﻨﺔ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﺃ‪‬ﻧﺴـﻴ ‪‬‬ ‫ﳋﻮﻗﺎ ِﺀ‬ ‫ﺐ ﺍﻟﻨﻔﺲ ﰲ ﺍ ﹶ‬ ‫ﻳﻠﻘﻴﻚ ‪‬ﺣ ‪‬‬ ‫ﻒ ﺃﻥ ﺗﺰﹼﻟﻚ ﻋﺪ ‪‬ﻭ ﺫﻱ ﻋﺪﻭﺍ ِﺀ‬ ‫‪‬ﺧ ‪‬‬

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‫ﺸﺮ‪ ‬ﻣﺎ ﰲ ﺍﻟ ‪‬ﻌﺎ ِﱂ‬ ‫ﺇﻥﹼ ﺍﻟﺴ‪‬ـﻤ‪‬ﻮﻡ ﻟﹶ ‪‬‬ ‫ﺁﺫﹶﻳـﺘ‪‬ﲎ ﺧﺒﺜﹰﺎ ﻓﻠﹶﺴ‪‬ﺖ‪ ‬ﺑﺼﺎﺩﻕٍ‬ ‫ﺍﷲ ﻳ‪‬ﺨﺰﻱ ﺣﺰﺑ‪‬ـﻜﻢ ﻭﻳ‪‬ﻌﺰ‪‬ﱐ‬ ‫ﻳﺎ ﺭﺑ‪‬ﻨﺎ ﺍﻓﹾﺘ‪‬ﺢ‪ ‬ﺑﻴﻨﻨ‪‬ﺎ ﺑﻜﺮﺍﻣﺔٍ‬ ‫ﻳﺎ ﻣ‪‬ﻦ ﺃﺭﻯ ﺃﺑﻮﺍﺑﻪ ﻣﻔﺘﻮﺣﺔ‬

‫ﺴﻤﻮﻡ ‪‬ﻋﺪﺍﻭ ﹸﺓ ﺍﻟﺼﻠﺤﺎ ِﺀ‬ ‫ﻭ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺖ ﺑﺎﳋﺰﻱ ﻳﺎ ﺍﺑ ‪‬ﻦ ﺑﻐﺎ ِﺀ‬ ‫ﺇ ﹾﻥ ﱂ ‪‬ﺗ ‪‬ﻤ ‪‬‬ ‫ﺣﱴ ﳚﻲﺀ ﺍﻟﻨﺎﺱ ﲢﺖ ﻟﻮﺍﺋﻲ‬ ‫ﺐ ِﻟﺤﺎﺋﻲ‬ ‫ﻳﺎ ‪‬ﻣﻦ ﻳﺮﻯ ﻗﻠﱯ ﻭﹸﻟ ‪‬‬ ‫ﺴﺎﺋﻠﻴـﻦ ﻓﻼ ﺗـ ‪‬ﺮ ‪‬ﺩ ﺩﻋﺎﺋﻲ‬ ‫ِﻟﻠ ‪‬‬

‫ﺁﻣﲔ‬ ‫ﺍﻟﻴﻮﻡ ﻗﻀﻴﻨﺎ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻨﺎ ﻣﻦ ﺍﻟﺘﺒﻠﻴﻐﺎﺕ‪ ،‬ﻭﻋﺼﻤﻨﺎ ﻧﻔﺴﻨﺎ ﻣﻦ ﻣﺄﰒ ﺗﺮﻙ‬ ‫ﺍﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻭﺣﺎﻥ ﺃﻥ ﻧﺼﺮﻑ ﺍﻟﻮﺟﻪ ﻋﻦ ﻫﺬﻩ ﺍﳌﺒﺎﺣﺜﺎﺕ‪ ،‬ﺇﻻ ﻣﺎ ﻳﻨﻔﻲ ﻟﺒﺲ‬ ‫ﺍﻟﺴﺎﺋﻠﲔ ﻭﺍﻟﺴﺎﺋﻼﺕ‪ ،‬ﻭﺃﺯﻣﻌﻨﺎ ﺃﻥ ﻻ ﳔﺎﻃﺐ‪ ٥٩‬ﺍﻟﻌﻠﻤﺎﺀ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺘﻮﺿﻴﺤﺎﺕ‪،‬‬ ‫ﻭﻟﻮ ﺳ‪‬ﺒﻮﻧﺎ ﻛﻤﺎ ﺃﺭﻭﺍ ﻣﻦ ﻗﺒﻞ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ‪ ،‬ﻭﻣﺎ ﻏﹼﻠﻈﻨﺎ ﻋﻠﻴﻬﻢ ﺇﻻ ﻟﻠﺘﻨﺒﻴﻬﺎﺕ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ .‬ﻓﺎﻵﻥ ﻧﻮ ‪‬ﺩﻋﻬﻢ ﺑﺪﻣﻮﻉ ﺟﺎﺭﻳﺔ ﻣﻦ ﺍﳊﺴﺮﺍﺕ‪ ،‬ﻭﻋﻴﻮﻥ ﻏﺮﻳﻘﺔ ﰲ‬ ‫ﺳﻴﻞ ﺍﻟﻌﱪﺍﺕ‪ ،‬ﻭﻫﺬﻩ ﻣﻨﺎ ﺧﺎﲤﺔ ﺍﳌﺨﺎﻃﺒﺎﺕ‪.‬‬

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‫‪ 59‬ﻗﺪ ﻓﺎﺗﺘﲏ ﺃﲰﺎﺀ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﺩ‪‬ﻋﻮﺍ ﻟﻠﻤﺒﺎﻫﻠﺔ ﻓﺄﻛﺘﺒﻬﺎ ﻫﻨﺎ‪:‬‬ ‫ﺍﻟﻘﺎﺿﻲ ﻋﺒﻴﺪ ﺍﷲ؛ ﻗﺎﺿﻲ ﻣﺪﺭﺍﺱ‪ .‬ﺍﳌﻮﻟﻮﻱ ﳏﻤﻮﺩ ﻣﻦ ﻣﺪﺭﺍﺱ‪ .‬ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﺭﺳﻮﻝ‪.‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﺷﻴﺦ ﻋﺒﺪ ﺍﷲ ﻣﻦ ﺗﺸﻚ ﻋﻤﺮ ﻛﻬﺎﺭﻳﺎﻥ‪ -‬ﻏﺠﺮﺍﺕ‪ .‬ﺻﺎﺣﺒﺰﺍﺩﻩ ﳏﻤﺪ ﺃﻣﲔ‪،‬‬ ‫ﺗﺸﻜﻮﺭﻱ‪ .‬ﺍﳌﻮﻟﻮﻱ ﻛﻠﻴﻢ ﺍﷲ‪ ،‬ﻣﺘﺸﻬﻴﺎﺗﻪ‪ .‬ﳒﻢ ﺍﻟﺪﻳﻦ ﻣﻦ ﺷﺎﺩﻳﻮﺍﻝ‪ .‬ﻓﻀﻞ ﺃﲪﺪ‪ ،‬ﻗﻠﻌﺪﺍﺭ‪.‬‬ ‫ﻏﻼﻡ ﻋﻠﻲ ﺷﺎﻩ‪ ،‬ﻣﻨﺠﻮﻭﺍﻝ‪ .‬ﺣﺎﻓﻆ ﺳﻠﻴﻤﺎﻥ ﻣﻦ ﺩﳒﻪ ﻛﻬﺎﺭﻳﺎﻥ‪ .‬ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﳊﻜﻴﻢ‬ ‫ﺻﺪﺭ‪ ،‬ﺑﻴﺸﺎﻭﺭ‪ .‬ﺍﳌﻮﻟﻮﻱ ﺭﲪﺔ ﺍﷲ ﺑﺮ‪‬ﲏ‪ ،‬ﻣﲑﺑﻮﺭ‪ -‬ﺟﺎﻣﻮﻥ‪ .‬ﺍﳌﻮﻟﻮﻱ ﺣﺸﻤﺔ ﲞﺮﻭﺕ ﻣﻦ‬ ‫ﻣﲑﺑﻮﺭ‪ .‬ﺍﳌﻮﻟﻮﻱ ﻧﻴﺎﺯ ﺃﲪﺪ ﻣﻦ ﺑﻠﺪﺓ ﻛﻬﺎﺭﻳﺎﻥ‪ .‬ﺧﻠﻴﻔﻪ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺑﺎﻭﱄ ﻣﻦ ﻏﺠﺮﺍﺕ‪.‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﻓﻴﺾ ﺃﲪﺪ ﺩﻭﻏﻪ‪ .‬ﺍﳌﻮﻟﻮﻱ ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﻣﻠﻜﻲ‪ .‬ﺍﳌﻮﻟﻮﻱ ﺁﻏﺎ ﺧﺎﻥ ﺳﻮﺩﺍﻏﺮ‪ ،‬ﺻﺪﺭ‬ ‫ﺑﻴﺸﺎﻭﺭ‪ .‬ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﺍﶈﺘﺮﻡ‪ .‬ﺍﻟﺸﻴﺦ ﺷﲑ ﳏﻤﺪ؛ ﻣﻮﻇﻒ ﰲ ﻣﺪﻳﺮﻳﺔ ﺍﻟﺮﻱ‪ .‬ﻣﻴﺎﻥ ﳏﻤﺪ‬ ‫ﻓﺎﺿﻞ‪ ،‬ﺭﺍﺟﻮﺍﻝ ﻛﻬﺎﺭﻳﺎﻥ‪ -‬ﻏﺠﺮﺍﺕ‪ .‬ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺩﻳﻦ‪ ،‬ﺳﺎﺩﻫﻮﻛﻲ‪ .‬ﺍﳌﻮﻟﻮﻱ ﻛﺮﻡ ﺩﻳﻦ‪،‬‬ ‫ﺑﻮﺭﺍﻧﻮﺍﻟﻪ‪ .‬ﺍﻟﺴﻴﺪ ﺍﷲ ﺩﺗﺎ‪ ،‬ﺑﻼﱐ‪ .‬ﻏﻼﻡ ﳏﻤﺪ‪ .‬ﻧﻮﺭ ﺩﻳﻦ‪.‬‬

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‫‪@ @êbjnãbi@Ší†¦a‬‬ ‫@‪@ @†ä a@¿@òíŒîܬ⁄a@òßìاa‬‬ ‫ﺇﻧﺎ ﻗﺮﺃﻧﺎ ﰲ ﺟﺮﻳﺪﺓ "ﺳﻮﻝ ﻣﻠﺘﺮﻱ" ﺃﻧﻪ ﻳﺸﻜﻮ ﻣﻨ‪‬ﺎ ﰲ ﺣﻀﺮﺓ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱪﻃﺎﻧﻴﺔ‪،‬‬ ‫ﻭﻳﻈﻦ ﻛﺄﻧﺎ ﺃﻋﺪﺍﺀ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻭﻳﻨﺒ‪‬ﻪ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﺳﻮﺀ ﻧﻴﺎﺗﻨﺎ ﻭﺷ ‪‬ﺮ‬ ‫ﻋﻮﺍﻗﺒﻨﺎ‪ ،‬ﻭﳛﺜﱡﻬﺎ ﻋﻠﻰ ﺃﻥ ﺗﻀﻴﻖ ﻋﻠﻴﻨﺎ ﺍﳊﺮﻳﺔ ﺍﻟﱵ ﴰﻠﺖ ﻃﻮﺍﺋﻒ ﺍﻷﻗﻮﺍﻡ ﻋﻠﻰ‬ ‫ﺍﺧﺘﻼﻑ ﻣﺬﺍﻫﺒﻬﻢ‪ ،‬ﻭﺗﺒﺎﻳﻦ ﻣﺸﺎﺭ‪‬ﻢ‪ .‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳ‪‬ﺜﲎ ﺑﻪ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ‬ ‫ﲞﺼﻮﺻﻴﺘﻬﺎ ﻭﻣﺰﻳ‪‬ﺘﻬﺎ ﻋﻠﻰ ﺩﻭﻝ ﺃﺧﺮﻯ ﺃﻋﲏ ﺃ‪‬ﺎ ﺃﻋﻄﺖ ﻧﺴﺒﺔ ﺍﳌﺴﺎﻭﺍﺓ ﻛﻞ‬ ‫ﺺ ﺃﺣﺪﺍ ﻟﻴﻜﻮﻥ ﳏﻞ ﺍﻟﻈﻨﻮﻥ‪ .‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻻ ﻧﺮﻯ‬ ‫ﻣﺬﻫﺐ ﰲ ﻧﻈﺮ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﻣﺎ ﺧ ‪‬‬ ‫ﻧﻈﲑﻩ ﰲ ﺯﻣﻦ ﺍﻷﻭﻟﲔ‪.‬‬ ‫ﻭﻗﺪ ﻛﺘﺒﻨﺎ ﻏﲑ ﻣﺮﺓ ﺃﻧﺎ ﳓﻦ ﻣﻦ ﺧﺪﺍﻡ ﻣﺼﺎﱀ ﺍﻟﺪﻭﻟﺔ ﻭﺧﺎﺩﻣِﻴﻪ ﻣﻦ ﻛﻤﺎﻝ‬ ‫ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ‪ ،‬ﻭﺍﻣﺘﻸﺕ ﻗﻠﻮﺑﻨﺎ ﺷﻜﺮﺍ ﻭﺻﺪﻭﺭﻧﺎ ﺇﺧﻼﺻﺎ ﲟﺎ ﺭﺃﻳﻨﺎ ﻣﻨﻬﺎ ﻣﻦ‬ ‫ﱄ ﺍﻟﻨﻌﻤﺔ ﻭﳜﻔﻮﻥ‬ ‫ﺃﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ ﻭﺍﳌﻨﺔ ﻭﺍﻻﻣﺘﻨﺎﻥ‪ .‬ﻭﺇﻧﺎ ﻟﺴﻨﺎ ﻣﻦ ﻗﻮﻡ ﻳﻌﺼﻮﻥ ﻭ ﹼ‬ ‫ﰲ ﻗﻠﻮ‪‬ﻢ ﺃﻣﻮﺭ ﺍﻟﻐﺶ ﻭﺍﳋﻴﺎﻧﺔ ﻭﻳﺜﲑﻭﻥ ﺍﻟﻔﱳ ﻣﻦ ﺧﺒﺚ ﺍﻟﻘﺮﳛﺔ‪ .‬ﺑﻞ ﳓﻦ ﺑﻔﻀﻞ‬ ‫ﺍﷲ ﻧﺸﻜﺮ ﺍﻟﺪﻭﻟﺔ ﻋﻠﻰ ﻣﻨﻨﻬﺎ‪ ،‬ﻭﻧﺪﻋﻮ ﺍﷲ ﺃﻥ ﻳﻨﺠﻴﻨﺎ ‪‬ﺎ ﻣﻦ ﺷﺮ ﺍﻟﺪﻧﻴﺎ ﻭﻓﺘﻨﺘﻬﺎ‪،‬‬ ‫ﻭﻗﺪ ﳒﻮﻧﺎ ‪‬ﺎ ﻣﻦ ﺍﻟﺒﻼﻳﺎ ﻭﺍﶈﻦ ﻭﺃﻧﻮﺍﻉ ﺍﳋﺴﺮﺍﻥ ﻭﺍﻟﻔﱳ‪ .‬ﻭﻧﻌﻴﺶ ﺑﺎﻷﻣﻦ ﻭﺍﻟﻌﺎﻓﻴﺔ‬ ‫ﲢﺖ ﻇﻠﻬﺎ ﺍﻟﻈﻠﻴﻞ‪ .‬ﻭﺣ‪‬ﻔﻈﻨﺎ ﻣﻦ ﺁﻓﺎﺕ ﺍﻷﺷﺮﺍﺭ ﺑﻌﺪﻟﻪ ﺍﻟﺪﻣﻴﻞ‪ .‬ﺇ‪‬ﺎ ﺃﻧﺎﺭﺕ ﺳﺒﻠﻨﺎ‬ ‫ﻭﺳﺪ‪‬ﺕ ‪‬ﺧﻠﹶﻠﻨﺎ‪ ،‬ﻭﺇﻧﺎ ﻧﺮﻯ ﰲ ﻟﻴﺎﻟﻴﻬﺎ ﺃ ‪‬ﻣﻨ‪‬ﺎ ﻣﺎ ﺭﺃﻳﻨﺎ ﰲ ‪‬ﺎﺭ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻓﻤﺎ‬ ‫ﺟﺰﺍﺀ ﻫﺬﺍ ﺍﻹﺣﺴﺎﻥ ﺇﻻ ﺍﻟﺸﻜﺮ ﲞﻠﻮﺹ ﺍﻟﻨﻴﺔ‪ .‬ﻭﺷﻜﺮ‪‬ﻫﻢ ﺷﻲﺀ ﻗﺪ ﻣﻠﺊ ﺑﻪ ﺭﻭﺣﻨﺎ‬ ‫ﻭﺟﻨﺎﻧﻨﺎ ﻭﺿﻤﲑﻧﺎ ﻭﻟﺴﺎﻧﻨﺎ‪ .‬ﻭﻟﺴﻨﺎ ﻛﺎﻓﺮﻱ ﻧﻌﻢ ﺍﳌﻨﻌِﻤﲔ‪ .‬ﻭﻟﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺪﻋﻮﻯ‬ ‫ﺑﺮﺍﻫﲔ ﺳﺎﻃﻌﺔ ﻭﺩﻻﺋﻞ ﻗﺎﻃﻌﺔ‪ ،‬ﻭﻫﻲ ﺃﻧﺎ ﻻ ﻧﺜﲏ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻘﻂ‪،‬‬ ‫ﺑﻞ ﰲ ﻫﺬﺍ ﻧﻔﺪﺕ ﺃﻋﻤﺎﺭﻧﺎ ﻭﺫﺍﺑﺖ ﻋﻈﺎﻣﻨﺎ ﻭﻋﻠﻴﻪ ﺗﻮﻓﱠﺖ ﻛﺒﺎﺭﻧﺎ ﻭﻛﺎﻧﻮﺍ ﻋﻨﺪ‬ ‫ﺍﻟﺪﻭﻟﺔ ﻣﻦ ﺍﳌﻜﺮﻣﲔ‪ ،‬ﻭﻃﺎﳌﺎ ﻗﻤﻨﺎ ﻟﻠﺤﻤﺎﻳﺔ ﲞﻠﻮﺹ ﺍﻟﻘﻠﺐ ﻭﺍﳌﻬﺠﺔ‪ ،‬ﻭﺃ ‪‬ﺷﻌ‪‬ﻨﺎ‬

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‫ﺍﻟﻜﺘﺐ ﰲ ﲪﺎﻳﺔ ﺃﻏﺮﺍﺽ ﺍﻟﺪﻭﻟﺔ ﺇﱃ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭﺍﻟﺮﻭﻡ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺪﻳﺎﺭ ﺍﻟﺒﻌﻴﺪﺓ‪،‬‬ ‫ﻭﻫﺬﺍ ﺃﻣﺮ ﻟﻦ ﲡﺪ ﺍﻟﺪﻭﻟﺔ ﻧﻈﲑﻫﺎ ﰲ ﻏﲑﻧﺎ ﻣﻦ ﺍﳌﺨﻠﺼﲔ‪ .‬ﻓﻼ ﻧﻌﺒﺄ ﲟﻔﺘﺮﻳﺎﺕ‬ ‫ﺟﺮﻳﺪﺓ ﻭﻻ ﳔﺸﻰ ﲢﺮﻳﺮ ﺃﻧﺎﻣﻞ ﻣﻔﺴﺪﺓ‪ .‬ﻭﻳﺎ ﺃﺳﻔﺎ ﻋﻠﻰ ﺍﻟﺬﻱ ﳜﻮ‪‬ﻑ ﺍﻟﺪﻭﻟﺔ ﻣﻦ‬ ‫ﻏﻮﺍﺋﻞ ﻋﻮﺍﻗﺒﻨﺎ ﻭﻳﺮﻏﹼﺒﻬﺎ ﰲ ﺗﻌﺎﻗﺒﻨﺎ‪ .‬ﺃﱂ ﻳﻔﻜﺮ ﺃﻧﻨﺎ ﺫﺭﻳﺔ ﺁﺑﺎﺀ ﺃﻧﻔﺪﻭﺍ ﺃﻋﻤﺎﺭﻫﻢ ﰲ‬ ‫ﺧﺪﻣﺎﺕ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ؟ ﺃﻓﻨﺴﻴﺖ ﺍﻟﺪﻭﻟﺔ ﻣﺴﺎﻋﻴﻬﻢ ‪‬ﺬﻩ ﺍﻟﺴﺮﻋﺔ؟ ﱂ ﻻ ﲤﻨﻊ ﺍﻟﺪﻭﻟﺔ‬ ‫ﺃﻭﻟﺌﻚ ﺍﻟﻄﻐﺎﺓ ﺍﳌﻔﺴﺪﻳﻦ ﻋﻦ ﻧﺸﺮ ﻣﺜﻞ ﺗﻠﻚ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺇﺷﺎﻋﺔ ﻫﺬﺍ ﺍﻟﺒﻬﺘﺎﻥ‬ ‫ﺍﻟﻌﺠﻴﺐ‪ ،‬ﻓﺈ‪‬ﺎ ﺳ ‪‬ﻢ ﺯﻋﺎﻑ ﻟﻠﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﳊﻘﻴﻘﺔ ﻭﻻ ﻳﻔﺘﺸﻮﻥ ﺍﻷﺻﻠﻴﺔ ﻓﻜﺎﺩ‬ ‫ﺃﻥ ﻳﺼﺪﻗﻮﻫﺎ ﻛﺎﳌﺨﺪﻭﻋﲔ‪ .‬ﺇﻧﻪ ﻳﺒﻜﻲ ﻋﻠﻰ ﺣﺮﻳﺘﻨﺎ ﻭﻻ ﻳﺮﻯ ﺣﺮﻳﺘﻪ ﺍﻟﱵ ﺗﺼﻮﻝ‬ ‫ﻋﻠﻰ ﺍﻟﺼﺎﺩﻗﲔ‪ .‬ﻭﳚﻌﻞ ﺍﳌﺨﻠﺼﲔ ﻣﻦ ﺍﳌﻔﺴﺪﻳﻦ‪ .‬ﺃﻟﻴﺲ ﺑﻮﺍﺟﺐ ﻋﻠﻰ ﺃﻫﻞ ﺍﳉﺮﺍﺋﺪ‬ ‫ﺃﻻ ﻳﺘﺒﻌﻮﺍ ﻛﻠﻤﺎ ﺑﻠﻐﺘﻬﻢ ﻣﻦ ﺍﳊﺎﺳﺪﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻐﺮﺽ ﻭﺍﻟﻨﻘﻤﺔ؟ ﺃﻟﻴﺲ ﻋﻠﻴﻬﻢ ﺃﻥ‬ ‫ﻳﻜﺘﺒﻮﺍ ﺑﺎﻟﺼﺪﺍﻗﺔ ﻭﺳﻼﻣﺔ ﺍﻟﻄﻮﻳﺔ؟ ﺃﻫﻢ ﺧﺎﺭﺟﻮﻥ ﻣﻦ ﺣﺪﻭﺩ ﺍﻟﻘﺎﻧﻮﻥ؟ ﻭﻫﻢ ﻣﻦ‬ ‫ﺍﳌﻌﻔﻮ‪‬ﻳﻦ؟‬ ‫ﻳﺎ ﺃﻫﻞ ﺍﳉﺮﺍﺋﺪ ﻭﺍﳌﻜﺎﺋﺪ ﺃﺗﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪ ﻭﺗﻨﺴﻮﻥ ﺃﻧﻔﺴﻜﻢ؟ ﺃﻫﺬﺍ ﺧﲑ‬ ‫ﻟﻜﻢ؟ ﺑﻞ ﺷﺮ ﻟﻜﻢ ﻟﻮ ﻛﻨﺘﻢ ﺗﻌﻠﻤﻮﻥ؟ ﺃﲡﻌﻞ ﺍﻟﺪﻭﻟﺔ ﺍﳌﺨﻠﺼﲔ ﻛﺎﳌﻔﺴﺪﻳﻦ؟ ﺃﻭ‬ ‫ﳜﻔﻰ ﻋﻠﻴﻪ ﻣﺎ ﺗﻜﺘﻤﻮﻥ ﰲ ﺃﻧﻔﺴﻜﻢ ﻛﺎﳌﻨﺎﻓﻘﲔ؟ ﻗﺪ ﺟﺮﺑﺖ ﺍﻟﺪﻭﻟﺔ ﻋﻮﺍﻗﺐ ﺁﺑﺎﺋﻨﺎ‪،‬‬ ‫ﻭﺭﺃﺕ ﻣﺮﺍﺭﺍ ﻣﺎ ﻫﻮ ﰲ ﻭﻋﺎﺋﻨﺎ‪ ،‬ﻭﻗﺪ ﺑﻠﻐ‪‬ﻨﺎ ﲢﺖ ﲡﺎﺭ‪‬ﺎ ﺇﱃ ﺳﺘﲔ‪ .‬ﻓﺈ ﹾﻥ ِﺣﺪ‪‬ﻧﺎ ﻗﺒﻞ‬ ‫ﺫﻟﻚ ﺇﱃ ﳓﻮ ﲬﺴﲔ ﺳﻨﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﳋﻠﻮﺹ‪ ،‬ﻭﺁﺛﺮ‪‬ﻧﺎ ﻃﺮﻗﹰﺎ ﻓﺎﺳﺪﺓ ﻛﺎﻟﻠﺼﻮﺹ‪،‬‬ ‫ﻓﻠﻠﺪﻭﻟﺔ ﺃﻥ ﺗﻈﻦ ﻛﻞ ﻣﺎ ﺗﻈﻦ ﻛﺎ‪‬ﺮﺑﲔ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻠﻴﻞ ﻳﻘﺎﺱ ﻋﻠﻰ ﺍﻟﻜﺜﲑ‬ ‫ﻭﺍﻟﺼﻐﲑ ﻋﻠﻰ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻛﺬﻟﻚ ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﳌﺘﻔﺮﺳﲔ‪ ،‬ﻭﺇﻻ ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻭﺍﺳﺘﺤﻴﻮﺍ‬ ‫ﻭﻻ ﲡﺘﺮﺋﻮﺍ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﳊﲔ‪ .‬ﻭﻭﺍﷲ ﺇﻧﺎ ﳓﻦ ﺑِﺮﺍ ٌﺀ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻬﻤﺔ‪ ،‬ﻭﻣﺎ ﻟﻨﺎ ﻭﳍﺬﻩ‬ ‫ﺍﳌﻌﺼﻴﺔ‪ .‬ﻭﺗﻨـﺰﻩ ﺍﻟﻨﻈﺎﺋﺮ ﺍﻟﺴﺎﺑﻘﺔ ﺫﻳﻠﻨﺎ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ ﻭﺍﻟﺘﻬﻢ‬ ‫ﻭﺍﳋﺮﺍﻓﺎﺕ‪ .‬ﻭﻛﻴﻒ ﻭﺇﻧﺎ ﻻ ﻧﻨﺴﻰ ﺇﱃ ﺃﻥ ﳕﻮﺕ ﻧﻌﻢ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻭﻻ ﻣﻨﻦ ﻫﺬﻩ‬ ‫ﺍﳊﻜﻮﻣﺔ‪ .‬ﻭﻗﺪ ﺃﻭﺻﻴﻨﺎ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺑﺸﻜﺮ ﺍﶈﺴﻨﲔ‪.‬‬

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‫ﻭﻫﻲ ﺁﻳﺎﺕ ﻭﺃﺣﺎﺩﻳﺚ ﻻ ﻳﺴﻊ ﺍﳌﻘﺎﻡ ﺳﺮﺩﻫﺎ ﺍﻵﻥ‪ ،‬ﻭﻗﺪ ﻛﺘﺒﻨﺎ ﻣﻦ ﻗﺒﻞ ﻭﺃﺑﺴﻄﻨﺎ‬ ‫ﻓﻴﻪ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻓﻠﻴﻨﻈﺮ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﻟﺸﺎﺋﻘﲔ‪ .‬ﻭﺇﻧﺎ ﺭﺃﻳﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺃﻧﻮﺍﻉ ﺍﻟﺮﺍﺣﺔ‬ ‫ﻭﺣﻔﻈﺖ ‪‬ﺎ ﺩﻣﺎﺅﻧﺎ ﻭﺃﻋﺮﺍﺿﻨﺎ ﻭﺃﻣﻮﺍﻟﻨﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﺼﻴﺒﺔ ﻭﺗﻮﺍﺭﺩ ‪‬ﺎ ﻋﻠﻴﻨﺎ ﻣﻦ ﻧﻌﻢ‬ ‫ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺪﺧﻠﻬﺎ ﲢﺖ ﺍﳊﺼﺮ ﻭﺍﻹﺣﺼﺎﺀ ﻓﻨﺪﻋﻮ ﳍﺬﻩ ﺍﻟﺪﻭﻟﺔ ﻃﻮﻝ ﺍﻟﻌﻤﺮ‬ ‫ﻭﺍﻟﺒﻘﺎﺀ‪ .‬ﻭﺃﻱ ﻋﺎﻗﻞ ﻳﺴﺐ ﺍﶈﺴﻦ ﻭﻳﻨﺴﻰ ﻧﻌﻤﻪ ﻭﻻ ﻳﺬﻛﺮ ﺍﳌﻨﻦ؟ ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ‬ ‫ﺳﻮﺀ ﺍﻟﻔﻬﻢ ﻭﻭﺿﻊ ﺍﻟﺮﺃﻱ ﰲ ﻏﲑ ﳏﻠﻪ‪ .‬ﻭﻗﻮﻟﻨﺎ ﻫﺬﺍ ﺭﺩ ﻋﻠﻰ ﺟﺮﻳﺪﺓ "ﺳﻮﻝ"‪ .‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﺬﻱ ﻳﺰﻋﻢ ﺃﻥ ﲪﺎﻳﺔ ﺍﻟﻜﻔﺎﺭﻛﻴﻒ ﳚﻮﺯ‪ ،‬ﻓﻘﺪ ﺭﺩﺩﻧﺎ ﻭﺳﺎﻭﺳﻪ ﻏﲑ ﻣﺮﺓ ﻭﺃﺛﺒﺘﻨﺎ‬ ‫ﺍﻷﻣﺮ ﺑﻜﺜﲑ ﻣﻦ ﺃﺩﻟﺔ ﻭﺃﺛﺒﺘﻨﺎ ﺃﻥ ﺍﻟﻨﱯ ﻭﺿﻊ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺷﻜﺮ ﺍﷲ‬ ‫ﻣﻦ ﻻ ﻳﺸﻜﺮ ﺍﻟﻨﺎﺱ‪ .‬ﻓﻬﺬﺍ ﺃﺻﻮﻝ ﳏﻜﻢ ﻻ ﻳﺮﺩ‪‬ﻩ ﺇﻻ ﻓﺎﺳﻖ ﻭﻻ ﻳﻘﺒﻠﻪ ﺇﻻ ﺻﺎﱀ ﻭﻟﻮ‬ ‫ﺑﻌﺪ ﺍﻟﻠﹼﺘﻴ‪‬ﺎ ﻭﺍﻟﻠﹼﱵ‪ .‬ﻭﺃﻣﺎ ﳓﻦ ﻓﻬﺬﺍ ﻣﺬﻫﺒﻨﺎ ﻭﻧﺸﻜﺮ ﺍﶈﺴﻦ ﻭﻻ ﻧﺮﻯ ﺍﺧﺘﻼﻑ‬ ‫ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻭﺗﺼﻌﺐ ﻋﻠﻴﻨﺎ ﺧﻼﻑ ﺫﻟﻚ ﻭﳔﺘﺎﺭ ﻋﻠﻴﻪ ﺍﳌﻮﺕ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻗﺪ‬ ‫ﺃﺷﻌﻨﺎ ﺭﺃﻳﻨﺎ ﻫﺬﺍ ﰲ ﺑﻼﺩ ﺍﻹﺳﻼﻡ ﺇﱃ ﻣﺎ ﻭﺳﻊ ﻟﻨﺎ ﻭﺃﻣﻜﻦ‪ ،‬ﻭﺇﻥ ﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻗﺎﻃﻊ‬ ‫ﻋﻠﻰ ﺇﺧﻼﺻﻨﺎ ﻭﻟﻜﻦ ﻟﻠﺬﻳﻦ ﻻ ﻳﺒﺨﻠﻮﻥ‪ .‬ﻓﺤﺎﺻﻞ ﺍﻟﻜﻼﻡ ﺃﻧﺎ ﻣﻨـﺰﻫﻮﻥ ﻣﻦ ﺗﻠﻚ‬ ‫ﺍﻟﺘﻬﻢ ﻭﻟﻨﺎ ﺷﻮﺍﻫﺪ ﻻ ﺗﺮﺩ ﺷﻬﺎﺩ‪‬ﺎ ﻭﻻ ﺗﺸﻚ ﰲ ﺻﺤﺘﻬﺎ ﻭﻧﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻻ‬ ‫ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﻭﻫﻮ ﺃﺣﻜﻢ ﺍﳊﺎﻛﻤﲔ‪.‬‬

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‫™‪@ @áème@òjÓbÇ@kîn×@òàîà‬‬ ‫ﺴﻨ‪‬ﻮ ﹶﻥ‬ ‫ﺤِ‬ ‫ﷲ ‪‬ﻣ ‪‬ﻊ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺍﺗ‪ ‬ﹶﻘﻮ‪‬ﺍ ﻭ‪‬ﺍﻟﱠﺬِﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ‪‬ﻣ ‪‬‬ ‫ِﺇﻥﱠ ﺍ َ‬

‫ ‬ ‫ﺕ ﺗﺄﻳﻴـﺪﺍ‬ ‫ﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻜﺘﻴﺐ ﺍﻟﻌﺮﰊ‪٦٠‬ﺳﺄﻟﲏ ﺃﺣﺪﻫﻢ ﻣﺎ ﻫﻲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻇﻬﺮ ‪‬‬ ‫ﻟﺪﻋﻮﺍﻙ‪ ،‬ﻭﺍﻟﱵ ﺑﺎﻟﺘﻤﻌﻦ ﻓﻴﻬﺎ ﳝﻜﻦ ﺃﻥ ﻳﺪﺭﻙ ﺃﻱ ﻃﺎﻟﺐ ﺣﻖ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻟـﻴﺲ‬ ‫ﻣﻦ ﺻﻨﻊ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻣﻦ ﺍﷲ ﺍﻟﺬﻱ ﻳﺮﺳﻞ ﻋﺒﺎﺩﻩ ﻟﺘﺄﻳﻴﺪ ﺍﻹﺳـﻼﻡ ﰲ ﻋـﲔ‬ ‫ﺍﻟﻀﺮﻭﺭﺓ ﻭﻳ‪‬ﺜﺒﺖ ﺻﺪﻗﻬﻢ ﺑﺂﻳﺎﺗﻪ ﺍﳋﺎﺭﻗﺔ ﺍﳋﺎﺻﺔ‪.‬‬ ‫ﻓﻠﻴﺘﻀ ‪‬ﺢ ﺃﻧﲏ ﻭﺇﻥ ﻛﻨﺖ ﻗﺪ ﺃﺟﺒﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻣﺮﺍﺭﺍ ﰲ ﻛﺘﱯ ﺳﺎﺑﻘﺎ‪ ،‬ﺇﻻ‬ ‫ﺃﻧﲏ ﺃﺭﻯ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺃﻛﺘﺐ ﻫﻨﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﲨﻴﻊ ﺗﻠﻚ ﺍﻷﻣـﻮﺭ ﺍﳌﺘﻔﺮﻗـﺔ‬ ‫ﳌﺼﻠﺤﺔ ﻃﻼﺏ ﺍﳊﻖ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻮﻗﺖ ﻗﺪ ﺁﻥ ﺃﻥ ﳝﻌﻨﻮﺍ ﺍﻟﻨﻈﺮ ﰲ ﺃﻗﻮﺍﱄ‪ .‬ﻓﺎﺳـﺘﻤﻌﻮﺍ‬ ‫ﺑﺂﺫﺍﻥ ﺻﺎﻏﻴﺔ ﺃ ﹾﻥ ﻟﺘﺄﻳﻴﺪ ﺩﻋﻮﺍﻱ ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻟﻠﻌﻘﻼﺀ ﻭﺍﳌﺘﺪﺑﺮﻳﻦ ﻟﺪﺭﺟ ٍﺔ ﻟﻮ ﻭﻇﱠﻔﻮﺍ‬ ‫ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﻌﺪﻝ ﻟﻮﺟﺪﻭﺍ ﻟﻘﻨﺎﻋﺘﻬﻢ ﺫﺧﲑﺓ ﻛﺎﻓﻴﺔ ﺷﺎﻓﻴﺔ ﻣﻦ ﺍﳋﻮﺍﺭﻕ ﺍﳌﻘﻨﻌﺔ‪ ،‬ﻏﲑ‬ ‫ﻒ ﻋﻦ ﺍﻹﻧﻜﺎﺭ ‪ -‬ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﻣ‪‬ﻦ ﺭﺃﻯ ﻣﻌﺠﺰﺓ‬ ‫ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣ ‪‬ﺪ ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜ ‪‬‬ ‫ﺍﻟﻨﱯ ﰲ ﺍﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﻭﻧﺰﻭ ِﻝ ﺍﳌﻄﺮ ﺑﻌﺪ ﺇﻣﺴﺎﻙ ﺍﳌﻄﺮ ﻃﻮﻳﻼ‪ ،‬ﻓﻘﺎﻝ ﺑﻌـﺪ‬ ‫ﺭﺅﻳﺔ ﺍﳌﻄﺮ‪ :‬ﺇ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻌﺠﺰﺓ‪ ،‬ﺇﺫ ﻗﺪ ﻇﻬﺮﺕ ﻏﻴﻤ ﹲﺔ ﺑﺎﳌﺼﺎﺩﻓﺔ ﻓﻨـﺰﻝ ﺍﳌﻄـﺮ ‪-‬‬ ‫ﻓﻼ ﻋﻼﺝ ﻋﻨﺪﻧﺎ ﻷﻣﺜﺎﻝ ﻫﺆﻻﺀ‪ .‬ﻷﻥ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻇﻠﻮﺍ ﻳﺮﻭﻥ ﺍﳋﻮﺍﺭﻕ ﻣﻦ ﺳﻴﺪﻧﺎ‬ ‫‪٦١‬‬ ‫ﻭﻣﻮﻻﻧﺎ ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻇﻠﻮﺍ ﻳﻘﻮﻟﻮﻥ‪ :‬ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺄِﺗﻨ‪‬ﺎ ﺑِﺂ‪‬ﻳ ٍﺔ ﹶﻛﻤ‪‬ﺎ ﹸﺃ ‪‬ﺭﺳِـ ﹶﻞ ﺍ َﻷ ‪‬ﻭﻟﹸـﻮ ﹶﻥ ‬ ‫ﻓﺎﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﻯ ﺁﻳﺔ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻨﻈﺮ ﺃﻭﻻ ﺇﱃ ﺁﻳﺔ ﻇﻬﻮﺭﻱ ﰲ ﻋ‪‬ﲔ ﺍﳌﻮﻋﺪ ﺍﻟﺬﻱ‬ ‫‪ 60‬ﻳﻘﺼﺪ ﺣﻀﺮﺗﻪ "ﻣﻜﺘﻮﺏ ﺃﲪﺪ"‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺫﻛﹶﺮﻩ ﺳﻴﺪ‪‬ﻧﺎ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻠﺴﺎﻧﻪ ﺍﳌﺒﺎﺭﻙ؛ ﺃﻱ ﺭﺃﺱ ﺍﻟﻘﺮﻥ‪ .‬ﰒ ﻗﺪ ﻗﺎﻝ ‪ :‬ﺇﻥ‬ ‫ﰲ ﺯﻣﻦ ﻏﻠﺒﺔ ﺍﻟﺼﻠﻴﺐ ﺳﻴﻈﻬﺮ ﺇﻧﺴﺎﻥ ﻳﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﲰ‪‬ﺎﻩ ﺍﻟﻨﱯ ﺍﳌـﺴﻴ ‪‬ﺢ‬ ‫ﺍﺑ ‪‬ﻦ ﻣﺮﱘ‪.‬‬ ‫ﺗﺪﺑ‪‬ﺮﻭﺍ ﺍﻵﻥ؛ ﺇﻥ ﻏﻠﺒﺔ ﺍﻟﺼﻠﻴﺐ ﻗﺪ ﺑﻠﻐﺖ ﺃﻭﺟﻬﺎ ﻭﻏﻤـﺮ ﺍﻟﻨـﺼﺎﺭﻯ ﺍﻟﻌـﺎﱂ‬ ‫ﻛﺎﳉﺮﺍﺩ ﻭﳒﺢ ﺍﻟﻘﺴﺎﻭﺳﺔ ﰲ ﺇﻏﻮﺍﺋﻬﻢ ﺍﻟﺸﻴﻄﺎﱐ ﳒﺎﺣﺎ ﱂ ﻳﺴﺒﻖ ﻟﻪ ﻧﻈﲑ‪ ،‬ﻭﻣﻀﻰ‬ ‫‪ ١٣‬ﻋﺎﻣﺎ ﻣﻦ ﺍﻟﻘﺮﻥ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻈﻬﺮ ﺇﱃ ﺍﻵﻥ ﻛﺎﺳ ‪‬ﺮ ﺍﻟﺼﻠﻴﺐ!! ﺃﻭ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﻗﺪ ﺑﻄﻠﺖ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻟﻌﻞ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺭﺿﲔ ﻳﺘﻤﻨـﻮﻥ ﺃﻥ ﻳﻈـﻞ ﺍﻟﻘـﺴﻮﺱ‬ ‫ﻳﺪﻭﺳﻮﻥ ﺍﻹﺳﻼﻡ ﲢﺖ ﺃﻗﺪﺍﻣﻬﻢ ﻗﺮﻧﺎ ﺁﺧﺮ‪ ،‬ﺣﱴ ﻳﻄﻠﻊ ﺍﻟﻘﺮﻥ ﺍﳉﺪﻳﺪ ﻓﻴﻨـﺰﻝ ﻣﻦ‬ ‫ﺍﻟﺴﻤﺎﺀ ﻣﺴﻴﺤ‪‬ﻬﻢ ﺍﳋﻴﺎﱄ‪ ،‬ﻭﻣﻦ ﺍﶈﺘﻤﻞ ﺃﻥ ﳜﻠﻮ ﺫﻟﻚ ﺍﻟﻘﺮﻥ ﺃﻳﻀﺎ ﻣﻦ ﺍﳌـﺴﻴﺢ‪.‬‬ ‫ﺱ ﺍﻟﻘﺮﻥ ﻳﺘﻄﻠﺒﺎﻥ ﺃﻥ ﻳ‪‬ﺒﻌﺚ ﻛﺎﺳﺮ ﺍﻟﺼﻠﻴﺐ‬ ‫ﺖ ﺍﳊﺮﺝ ﻭﺭﺃ ‪‬‬ ‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻮﻗ ‪‬‬ ‫ﻭﻗﺎﺗ ﹸﻞ ﺍﳋﻨﺎﺯﻳﺮ ‪-‬ﺍﻟﺬﻳﻦ ﳚﻴﺶ ﻓﻴﻬﻢ ﺍﳋﻨـ ‪‬ﺰ ﺃﻱ ﺍﻟﻔﺴﺎ ‪‬ﺩ ‪ -‬ﺑﺪﻻﺋﻞ ﺑﻴﻨﺔ ﻗﺎﻃﻌﺔ‪ ،‬ﻓﻘﺪ‬ ‫ﻇﻬﺮ‪ ،‬ﻓﻤ‪‬ﻦ ﺃﺭﺍﺩ ﻓﻠﻴﻘﺒﻠﹾﻪ‪.‬‬ ‫ﰒ ﻫﻨﺎﻙ ﺁﻳﺔ ﺃﺧﺮﻯ؛ ﻫﻲ ﺃﻧﲏ ﺗﻨﺒﺄﺕ ﻗﺒﻞ ‪ ١٧‬ﻋﺎﻣﺎ ‪ -‬ﺇﺫ ﻛﺎﻥ ﻫـﺬﺍ ﺍﻟﻌﺒـﺪ‬ ‫ﺍﳌﺘﻮﺍﺿﻊ ﺧﺎﻣ ﹶﻞ ﺍﻟﺬﻛﺮ ﻣﻨﻄﻮﻳﺎ ﻣﻨﻌﺰﻻ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﻌﺮﻓﲏ ﻭﱂ ﻳﻜﻦ ﻳﺰﻭﺭﱐ ﺃﺣ ‪‬ﺪ ‪-‬‬ ‫ﺕ ﻣﺸﻬﻮﺭﺍ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻘﺪ‬ ‫ﳋﻠﻖ‪ ،‬ﻭﺻﺮ ‪‬‬ ‫‪‬ﺬﺍ ﺍﻟﻮﻗﺖ ﺍﳊﺎﺿﺮ؛ ﺣﻴﺚ ﻳﻼﺣ‪‬ﻆ ﺇﻗﺒﺎ ﹸﻝ ﺍ ﹶ‬ ‫ﻧ‪‬ﺸﺮ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻗﺒﻞ ‪ ١٧‬ﻋﺎﻣﺎ ﻣﻦ ﺍﻟﻴﻮﻡ ﺇﳍﺎ ‪‬ﻡ ﰲ ﻫﺬﺍ ﺍﳋﺼﻮﺹ‪ ،‬ﻭﻫﻮ‬ ‫"ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﺗﻮﺣﻴﺪﻱ ﻭﺗﻔﺮﻳﺪﻱ ﻓﺤﺎﻥ ﺃﻥ ﺗﻌﺎﻥ ﻭﺗﻌﺮﻑ ﺑﲔ ﺍﻟﻨﺎﺱ ﻳﺄﺗﻮﻥ‬ ‫ﻣﻦ ﻛﻞ ﻓﺞ ﻋﻤﻴﻖ‪".‬‬ ‫ﻓﻼﺣِﻈﻮﺍ ﺍﻵﻥ؛ ﺃﻟﻴﺲ ﺁﻳ ﹰﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌﻠﲏ ﻣﺸﻬﻮﺭﺍ ﰲ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺱ ﰲ ﺍﳍﻨﺪ ﻣﻦ ﺃﻗﺼﺎﻫﺎ ﺇﱃ ﺃﻗﺼﺎﻫﺎ ﲢﻘﻴﻘﺎ ﳍﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ؟ ﻛﻤﺎ ﻳﻘﺪ‪‬ﺭ ﻋﺪ ‪‬ﺩ ﺍﻟﺬﻳﻦ‬ ‫ﺟﺎﺀﻭﺍ ﻟﻠﺰﻳﺎﺭﺓ ﺇﱃ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺑﺄﻛﺜﺮ ﻣﻦ ‪ ٦٠‬ﺃﻟﻔﹰﺎ‪ .‬ﺃﻻ ﺗﻠﻘﻲ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀ ﹸﺓ ﺍﻟﻌﺎﻗ ﹶﻞ ﰲ‬ ‫ﺕ ﰲ ﺯﻣﻦ ﻛﺎﻥ ﲢﻘﱡﻘﻬﺎ ﻳﺒﺪﻭ ﺑﻌﻴﺪ ﺍﳌﻨﺎﻝ ﻭﺧﻼﻓﺎ ﻟﻠﻘﻴﺎﺱ؟‬ ‫ﺣﲑﺓ ﺣﻴﺚ ﺻﺪﺭ ‪‬‬ ‫ﰒ ﻫﻨﺎﻙ ﻧﺒﻮﺀﺓ ﺃﺧﺮﻯ ﺗﺸﻜﱢﻞ ﺁﻳﺔ ﻟﻠﻤﺘﺪﺑﺮﻳﻦ‪ -‬ﻭﻗﺪ ﻭﺭﺩﺕ ﰲ ﺍﻟﺼﻔﺤﺔ ‪٢٤١‬‬ ‫ﻣﻦ ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ﻟﻠﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻭﻗﺪ ﻣﻀﺖ ﻋﻠﻴﻬﺎ ‪ ١٥‬ﻋﺎﻣﺎ‪ -‬ﻳﻘﻮﻝ ﺍﷲ ‬

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‫ﻓﻴﻬﺎ ﳐﺎﻃِﺒﺎ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‪ :‬ﺇﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺳﻴﺜﲑﻭﻥ ﻓﺘﻨﺔ ﻭﺳـﻴﻜﺬﺑﻮﻧﻚ ﰲ‬ ‫ﺣﺎﺩﺙ‪ ،‬ﻟﻜﻦ ﺍﷲ ﺳﻴ‪‬ﻈﻬﺮ ﺻﺪﻗﻚ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ ،‬ﻭﺗﻨﺺ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻠﻰ ﻣﺎ‬ ‫ﻳﻠﻲ‪" :‬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 ﻭﳝﻜـﺮﻭﻥ‬ ‫ﻭﳝﻜﺮ ﺍﷲ ﻭﺍﷲ ﺧﲑ ﺍﳌﺎﻛﺮﻳﻦ ﺍﻟﻔﺘﻨﺔ ﻫﻬﻨﺎ ﻓﺎﺻﱪ ﻛﻤﺎ ﺻﱪ ﺃﻭﻟﻮ ﺍﻟﻌﺰﻡ‪ .‬ﻗﻞ ﺭﺏ‬ ‫ﺃﺩﺧﻠﲏ ﻣﺪﺧﻞ ﺻﺪﻕ"‪ .‬ﺃﻱ ﻟﻦ ﺗﺮﺿﻰ ﻋﻨﻚ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺍﻟﻨﺼﺎﺭﻯ ﺣـﱴ ﺗﺘﺒـﻊ‬ ‫ﻣﻠﺘﻬﻢ‪ ،‬ﺃﻱ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﻳﺮﺿﻮﺍ‪ ،‬ﻓﻬﺆﻻﺀ ‪-‬ﺃﻱ ﺍﻟﻨﺼﺎﺭﻯ‪ -‬ﻗﺪ ﺧﺮﻗﻮﺍ ﷲ ﺑﻨﲔ‬ ‫ﻭﺑﻨﺎﺕ ﻣﻊ ﺃﻧﻪ ﺃﺣﺪ ﱂ ﻳﻠﺪ ﻭﱂ ﻳﻮﻟﺪ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺃﻱ ﻧ ‪‬ﺪ ﻭﻛﻒﺀ‪ .‬ﺳﻴﻤﻜﺮ ﺑـﻚ‬ ‫ﺍﳌﺴﻴﺤﻴﻮﻥ ﻭﳝﻜﺮ ﺍﷲ ‪‬ﻢ‪ ،‬ﻭﻣﻜ ‪‬ﺮ ﺍﷲ ﺣﺴﻦ ﳏﺾ ﻭﻳﻔﻮﻕ ﻣﻜﺮ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻋﻨﺪﺋﺬ‬ ‫ﺳﺘﺤﺪﺙ ﻓﺘﻨﺔ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻓﻠﺘﺼﱪ ﻛﻤﺎ ﺻﱪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﺍﺩﻉ ﺍﷲ ﺍﻵﻥ‪:‬‬ ‫ﻳﺎ ﺇﳍﻲ ﺃﹶﻇﻬِﺮ ﺻﺪﻗﻲ‪.‬‬ ‫ﺍﻧﻈﺮﻭﺍ ﺑﻌﻴﻨﲔ ﻣﻔﺘﻮﺣﺘﲔ ﺑﺄﻱ ﻭﺿﻮﺡ ﻭﺻﺮﺍﺣﺔ ﺗﻨﺒﺊ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀ ﹸﺓ ﻋﻦ ﻗـﻀﻴﺔ‬ ‫"ﺁ‪‬ﻢ" ﺍﻟﱵ ﻣﻜﺮ ﻓﻴﻬﺎ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺑﺈﺧﻔﺎﺋﻬﻢ ﺍﳊﻘﻴﻘﺔ؛ ﺇﺫ ﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺓ ﺗﺘـﻀﻤﻦ‬ ‫ﺻﺮﺍﺣ ﹰﺔ ﺷﺮﻁ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳊﻖ ﻓﺎﺳﺘﻔﺎﺩ ﻣﻨﻪ ﺁ‪‬ﻢ‪ ،‬ﻷﻧﻪ ﻇﻞ ﳜﺎﻑ ﺍﻟﻨﺒـﻮﺀ ﹶﺓ ﺇﱃ‬ ‫ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﳌﻴﻌﺎﺩ ﺣﱴ ﺻﺎﺭ ﻛﺎ‪‬ﺎﻧﲔ ﺑﺴﺒﺐ ﺍﳋﻮﻑ ﻭﺍﳍﻴﺒﺔ‪ ،‬ﻓﺄﺧ‪‬ﺮ ﺍﷲ ﻋﻨﻪ ﺍﳌﻮﺕ‬ ‫ﻭﻓﻘﺎ ﻟﻠﻮﻋﺪ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺒﻮﺀﺓ‪ .‬ﻛﺎﻥ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻳﻌﺮﻓﻮﻥ ﺟﻴﺪﺍ ﺃﻧﻪ ﻗﺪ ﺻﺎﺭ ﺷﺒﻴﻬﺎ‬ ‫ﺑﺎﳌﻴﺖ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻘﺴﻢ ﻭﱂ ﻳ‪‬ﺜﺒﺖ ﺍ‪‬ﺎﻡ ﺍﳍﺠﻤﺎﺕ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻋﻘـﺪ‬ ‫ﺍﻟﻘﺴﻮﺱ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺸﺮ‪ ،‬ﻭﻇﻠﻮﺍ ﻳﺮﻗﺼﻮﻥ ﲟﻨﺘﻬﻰ ﺍﻟﺘﺠﺎﺳﺮ ﰲ ﻣﺪﻳﻨﺔ ﺃﻣﺮﺗـﺴﺮ‬ ‫ﻭﻛﺜﲑ ﻣﻦ ﺍﳌﺪﻥ ﺍﻷﺧﺮﻯ‪ ،‬ﺃ‪‬ﻢ ﺃﺣﺮﺯﻭﺍ ﺍﻟﻔﺘﺢ ﻭﺍﻻﻧﺘﺼﺎﺭ‪ ،‬ﻭﺃﻃﻠﻖ ﺍﳋﺒﺜﺎﺀ ﻣﻨـﻬﻢ‬ ‫ﻭﺍﻟﻮﻗﺤﻮﻥ ﺟﺪﺍ ﺍﻟﺸﺘﺎﺋﻢ ﻭﺍﻟﺴﺒﺎﺏ ﻭﺗﻜﻠﻤﻮﺍ ﺑﺒﺬﺍﺀﺓ‪ ،‬ﻭﺣﺪﺙ ﻛﻤﺎ ﻛﺎﻥ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﻗﺪ ﻗﺎﻝ ﻗﺒﻞ ‪ ١٥‬ﻋﺎﻣﺎ ﺑﺄﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺳﻴﺜﲑﻭﻥ ﻓﺘﻨﺔ‪ ،‬ﻭﻳﺪﻋﻤﻬﻢ ﺍﳌﺸﺎﻳﺦ ﻳﻬﻮﺩﻳـﻮ‬ ‫ﺍﳋﺼﺎﻝ ﻭﺃﺗﺒﺎﻋ‪‬ﻬﻢ‪ ،‬ﻭﺃﺧﲑﺍ ﻛﻤﺎ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﺃﺷﺎﺭ ﰲ ﺍﻟﻨﺒـﻮﺀﺓ "ﻗـﻞ ﺭﺏ‬ ‫ﻕ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻭﻣﺎﺕ ﺁ‪‬ﻢ ﺑﻌﺪ ﲡﺎﺳﺮﻩ‬ ‫ﺃﺩﺧﻠﲏ ﻣﺪﺧﻞ ﺻﺪﻕ"‪ ،‬ﻇﻬﺮ‪ ‬ﺻﺪ ‪‬‬ ‫ﻛﻤﺎ ﺫﹸﻛﺮ ﻣﺮﺍﺭﺍ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺧﻼﻝ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﺻﺪﻭﺭ ﺍﻹﻋﻼﻥ ﺍﻷﺧﲑ‪.‬‬

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‫ﺖ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﺑﻞ ﺗﻀﻢ ﺁﻳـﺘﲔ؛‬ ‫ﻓﻠﻴﻨﻈﺮ ﺍﻟﻨﺎﺱ ﻣﺎ ﺃﻋﻈﻢ ﻫﺬﻩ ﺍﻵﻳ ﹶﺔ! ﻭﻫﻲ ﻟﻴﺴ ‪‬‬ ‫ﺇﺣﺪﺍﳘﺎ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﻓﺘﻨﺔ ﺍﳌﺴﻴﺤﻴﲔ ﻗﺒﻞ ‪ ١٥‬ﻋﺎﻣﺎ ﻣﻦ ﺣﺪﻭﺛﻬﺎ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ ﺁ‪‬ﻢ‬ ‫ﻣﺎﺕ ﺃﺧﲑﺍ ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﻟﻔﺘﻨﺔ ﲝﺴﺐ ﺍﻟﻨﺒﻮﺀﺓ ﻭﲢﻘﻴﻘﺎ ﻟﻨﺒـﻮﺀﺓ ﺃﺧـﺮﻯ‪ ،‬ﻭﻇﻬ‪‬ـﺮ‬ ‫ﺍﻟﺼﺪﻕ‪ .‬ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺎﺗﲔ ﺍﻟﻨﺒﻮﺀﺗﲔ ﻣﻌﺎ ﺳﺘﺘﺠﻠﻰ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ﻗﺪﺭ ﹸﺓ ﺍﷲ ﺍﳉﻠﻴﻠﺔ‬ ‫ﺖ ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﺃﻳﻀﺎ‪ ،‬ﻷﻧﻪ‬ ‫ﻭﺍﻟﻌﻈﻴﻤﺔ‪ ٦٢‬ﻭﻓﻴﻬﺎ ﻋﻈﻤﺔ ﺃﺧﺮﻯ ﺃﻧﻪ ﺑﺘﺤﻘﱡﻘﻬﺎ ﲢﻘﻘ ‪‬‬ ‫‪ 62‬ﺣﺎﺷﻴﺔ‪ :‬ﻟﻘﺪ ﻛﺘﺐ "ﻓﺘ ‪‬ﺢ ﺍﳌﺴﻴﺢ" ‪ -‬ﻋﺎﺑﺪ ﺍﳌﻴﺖ‪ ،‬ﻣﻦ ﺳﻜﺎﻥ ﻗﺮﻳﺔ "ﻓﺘﺢ ﺟﺮﻩ" ﺍﻟﺘﺎﺑﻌﺔ‬ ‫ﳌﺪﻳﺮﻳﺔ ﺑﻄﺎﻟﺔ ﻭﳏﺎﻓﻈﺔ ﻏﻮﺭﺩﺍﺳﺒﻮﺭ ‪ -‬ﻋﻮ ‪‬ﺩﺍ ﺇﱃ ﺑﺬﺍﺀﺗﻪ ﺍﻟﺴﺎﺑﻘﺔ ﺭﺳﺎﻟ ﹰﺔ ﻗﺬﺭﺓ ﻣﻠﻴﺌﺔ ﺑﺎﻹﺳﺎﺀﺍﺕ‪.‬‬ ‫ﻭﻛﺘﺐ ﺑﻮﻗﺎﺣﺘﻪ ﺍﳌﻌﻬﻮﺩﺓ ﺃﻥ ﻧﺒﻮﺀﺓ ﺁ‪‬ﻢ ﱂ ﺗﺘﺤﻘﻖ‪ .‬ﻓﻘﺪ ﻛﺘﺒﻨﺎ ﺷﻮﺍﻫﺪ ﻛﺎﻓﻴﺔ ﻋﻠﻰ ﲢﻘﻖ ﻫﺬﻩ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﰲ ﻛﺘﻴﺐ "ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ" ﻭﻛﺘﻴﺐ "ﺿﻴﺎﺀ ﺍﳊﻖ" ﻭﻛﺘﻴﺐ "ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ‪ "،‬ﻭﺻﺮ‪‬ﺣﻨﺎ ﺁﻧﻔﺎ‬ ‫ﺃﻥ ﺃﺳﺎﺱ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻭ‪‬ﺿﻊ ﻗﺒﻞ ‪ ١٥‬ﻋﺎﻣﺎ ﻣﻦ ﺍﻟﻴﻮﻡ‪ ،‬ﻭ ِﺫﻛﹾﺮﻫﺎ ﺍﳌﻔﺼﻞ ﻭﺍﺭﺩ ﰲ ﺍﻟﺼﻔﺤﺔ‬ ‫‪ ٢٤١‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻓﺘﺤﻘﻴﻖ ﺍﻟﻨﺒﻮﺀﺓ ‪‬ﺬﻩ ﺍﻟﺪﻗﺔ ﻭﺍﻟﺘﺪﺑﲑ ﻟﻴﺲ ﻣﻦ ﻋﻤﻞ‬ ‫ﺇﻧﺴﺎﻥ‪.‬‬ ‫ﻭﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﻧﺒﻮﺀﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﻧﺒﻮﺀﺍﺕ ﻳﺴﻮﻉ ‪ -‬ﺇﻟﻪ ﺍﳌﺴﻴﺤﻴﲔ ﺍﳌﻴﺖ ‪ -‬ﺗﺴﺎﻭﻱ ﻫﺬﻩ‬ ‫ﺍﻟﻨﺒﻮﺀ ﹶﺓ ﺩﺭﺟﺔﹰ‪ ،‬ﻓﻨﺤﻦ ﺟﺎﻫﺰﻭﻥ ﻟﺪﻓﻊ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺍﻟﻐﺮﺍﻣﺔ‪ .‬ﻓﻠﻢ ﻳﺘﻨﺒﺄ ﺫﻟﻚ ﺍﻹﻧﺴﺎ ﹸﻥ ﺍﻟﻀﻌﻴﻒ‬ ‫ﺳﻮﻯ ﺃﻥ ﺍﻟﺰﻻﺯﻝ ﲢﺪﺙ ﻭﺍﻟﻘﺤﻂ ﻳﺼﻴﺐ ﻭﺍﳊﺮﻭﺏ ﺗﻨﺪﻟﻊ‪ ،‬ﻓﻠﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﺳﺘﺪﻟﱠﺖ‬ ‫ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺍﺕ ﻋﻠﻰ ﺃﻟﻮﻫﻴﺘﻪ‪ ،‬ﻭﺍﲣﺬﺕ ﺍﳌﻴﺖ ﺇﳍﺎ ﳍﺎ‪ .‬ﻓﺄﺗﺴﺎﺀﻝ‪ :‬ﺃﻻ ﲢﺪﺙ ﺍﻟﺰﻻﺯﻝ‬ ‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﺃﻻ ﻳﺼﻴﺐ ﺍﻟﻘﺤﻂ ﺩﻭﻣﺎ‪ ،‬ﺃﻻ ﺗﺴﺘﻤﺮ ﺍﳊﺮﻭﺏ ﰲ ﻣﻜﺎﻥ ﻣﺎ ﻣﻦ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﻠﻤﺎﺫﺍ‬ ‫ﲰ‪‬ﻰ ﺫﻟﻚ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺍﻟﺴﻔﻴ ‪‬ﻪ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﺩﻳﺔ ﻧﺒﻮﺀ ﹰﺓ! ﺃﻻ ﺇﳕﺎ ﺑﺴﺒﺐ ﻣﻀﺎﻳﻘﺎﺕ ﺍﻟﻴﻬﻮﺩ‪ .‬ﰒ‬ ‫ﺲ ﺁ‪‬ﻳﺔﹰ‪ ،‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻄﻰ ﹶﻟ ‪‬ﻪ ﺁ‪‬ﻳ ﹲﺔ"‬ ‫ﺣﲔ ﺳﺄﻟﻮﻩ ﺁﻳﺔ ﻗﺎﻝ ﳍﻢ ﻳﺴﻮﻉ ﺍﶈﺘﺮﻡ‪ِ " :‬ﺟ‪‬ﻴ ﹲﻞ ِﺷﺮ‪‬ﻳ ‪‬ﺮ ﻓﹶﺎ ِﺳ ‪‬ﻖ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻤ ‪‬‬ ‫ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ﻓﻜﱠﺮ ﻳﺴﻮﻉ ﰲ ﺳ ‪‬ﺪ ﺑﺎﺏ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻓﻜﻞ ﻣﻦ ﺳﻴﻔﻜﺮ ﰲ ﻃﻠﺐ ﺍﳌﻌﺠﺰﺓ ﻣﻨﻪ‬ ‫ﺳﻴﺨﻄﺮ ﺑﺒﺎﻟﻪ ﺃﻧﻪ ﺳﻴ ‪‬ﻌ ‪‬ﺪ ‪ -‬ﺑﻄﻠﺒﻪ ﻫﺬﺍ ‪ -‬ﻣﻦ ﺟﻴﻞ ﺷﺮﻳﺮ ﻭﻓﺎﺳﻖ‪ .‬ﻓﻤﺜﻠﹸﻪ ﻛﻤﺜﻞ ﺍﻟﺸﺮﻳﺮ ﺍﳌﻜﺎﺭ‬ ‫ﺡ ﻳﺴﻮﻉ ﻗﺪ ﺣﻠﱠﺖ ﻓﻴﻪ‪ ،‬ﻭﺃﺷﺎﻉ ﰲ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻳﻌﺮﻑ ﻭِﺭﺩ‪‬ﺍ ﺇﺫﺍ ﺭﺩ‪‬ﺩﻩ ﺃﺣ ‪‬ﺪ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺭﻭ ‪‬‬ ‫ﻓﺴﻴﺘﻤﻜﻦ ﻣﻦ ﺭﺅﻳﺔ ﺍﷲ ﻣﻦ ﺃﻭﻝ ﻟﻴﻠﺔ‪ ،‬ﺑﺸﺮﻁ ﺃﻻ ﻳﻜﻮﻥ ﺍﳌﺮﺩ‪‬ﺩ ﻭﻟﺪ ﺣﺮﺍﻡ؛ ﻓﻤ‪‬ﻦ ﳝﻜﻦ ﺃﻥ‬ ‫ﻳﻘﻮﻝ ﺇﻧﻪ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﺭﺅﻳﺔ ﺍﷲ ﺑﻌﺪ ﻗﺮﺍﺀﺓ ﺍﻟﻮﺭﺩ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻗﺎﻝ ﺫﻟﻚ ﺳﻴ‪‬ﻌ ‪‬ﺪ ﺍﺑﻦ ﺣﺮﺍﻡ‪،‬‬ ‫ﻓﺄﺧﲑﺍ ﱂ ﳚﺪ ﻛﻞ ﻣﺮ ‪‬ﺩ ٍﺩ ﺑﺪﺍ ﻣﻦ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻧﻪ ﻗﺪ ﺭﺃﻯ ﺍﷲ ‪ .‬ﻓﻨﺤﻦ ﻓﺪﺍﺀ ﻟﺘﺪﺍﺑﲑ ﻳﺴﻮﻉ‬ ‫ﺍﻟﺬﻱ ﺧﻠﻖ ﻫﺬﻩ ﺍﻟﻌﺮﺍﻗﻴﻞ ﻟﻠﺘﻬﺮﺏ! ﻭﻫﺬﺍ ﻛﺎﻥ ﺩﺃﺑﻪ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ؛ ﺇﺫ ﺳﺄﻟﻪ ﺃﺣﺪ ﺍﻟﻴﻬﻮﺩ ﺫﺍﺕ‬

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‫ﻉ‬ ‫ﻳﻮﻡ ﻻﺧﺘﺒﺎﺭ ﺷﺠﺎﻋﺘﻪ‪ :‬ﻳﺎ ﻣﻌﻠﻢ‪ :‬ﺃﳚﻮﺯ ﺃﻥ ﺗ‪‬ﻌﻄﻰ ﺍﳉﺰﻳﺔ ﻟﻘﻴﺼﺮ ﺃﻡ ﻻ؟ ﻓﺨﻄﺮ ﺑﺒﺎﻟﻪ ﻓﻮ ‪‬ﺭ ﲰﺎ ِ‬ ‫ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺃﻧﻪ ﺇﺫﺍ ﻗﺎﻝ ﻻ‪ ،‬ﻓﺴﻴ‪‬ﻌﺪ ﺛﺎﺋﺮﺍ ﻭﻣﺘﻤﺮﺩﺍ‪ ،‬ﻭﻛﻤﺎ ﻣﻨﻊ ﻃﻼﺏ ﺍﳌﻌﺠﺰﺓ ﺑﺈﲰﺎﻉ ﻧﻜﺘﺔ‪،‬‬ ‫ﻗﺎﻡ ﺑﻨﻔﺲ ﺍﻟﺘﺼﺮﻑ ﻫﻨﺎ ﺃﻳﻀﺎ ﻓﻘﺎﻝ‪ :‬ﺃﻋﻄﻮﺍ ﻣﺎ ﻟﻘﻴﺼﺮ ﻟﻘﻴﺼﺮ‪ ،‬ﻭﻣﺎ ﷲ ﷲ‪ ،‬ﺭﻏﻢ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﻳﺆﻣﻦ ﺷﺨﺼﻴﺎ ﺃﻥ ﻣﻠِﻚ ﺍﻟﻴﻬﻮﺩ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻻ ﻣﻦ ﺍ‪‬ﻮﺱ‪ ،‬ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻚ ﻗﺪ‬ ‫‪‬ﺷ ِﺮﻳ‪‬ﺖ ﺍﻷﺳﻠﺤﺔ ﺃﻳﻀﺎ‪ ،‬ﻭﺗ‪‬ﺴﻤ‪‬ﻰ ﺃﻣﲑﺍ ﺃﻳﻀﺎ‪ ،‬ﻟﻜﻦ ﺍﳊﻆ ﱂ ﳛﺎﻟﻔﻪ‪.‬‬ ‫ﻳ‪‬ﺴﺘﺸﻒ‪ ‬ﻣﻦ ﺇﳒﻴﻞ ﻣﺘ‪‬ﻰ ﺃﻧﻪ ﻛﺎﻥ ﺳﻄﺤﻲ ﺍﻟﻌﻘﻞ‪ ،‬ﺇﺫ ﱂ ﻳﻜﻦ ﻳﻌﺘﱪ ﺍﻟﺼﺮ‪‬ﻉ ‪ -‬ﻋﻠﻰ ﺷﺎﻛﻠﺔ‬ ‫ﺍﻟﻨﺴﺎﺀ ﺍﳉﺎﻫﻼﺕ ﻭﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻣﺮﺿ‪‬ﺎ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﳚﺐ ﻋﻼ ‪‬ﺟﻪ‪ -‬ﺑﻞ ﻛﺎﻥ ﻳﺮﺍﻩ ﻣﺴ‪‬ﺎ ﻣﻦ‬ ‫ﺍﳉﻦ‪.‬‬ ‫ﺐ ﻭﺍﻟﺸﺘﻢ ﻭﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﻠﺴﺎﻥ ﺍﻟﺴﻠﻴﻂ‪ ،‬ﻭﻛﺎﻥ ﻳﺴﺘﺸﻴﻂ ﻏﻀﺒﺎ‬ ‫ﺃﺟﻞ ﻛﺎﻥ ﻣﻌﺘﺎﺩﺍ ﻋﻠﻰ ﺍﻟﺴ ‪‬‬ ‫ﻋﻠﻰ ﺃﺗﻔﻪ ﺍﻷﻣﻮﺭ‪ ،‬ﻛﻤﺎ ﱂ ﻳﻜﻦ ﻳﺴﺘﻄﻴﻊ ﻛﺒﺢ ﺍﻟﺜﻮﺍﺋﺮ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ ،‬ﻟﻜﻨﲏ ﻻ ﺃﺭﻯ ﺗﺼﺮﻓﺎﺗﻪ ﻫﺬﻩ‬ ‫ﻣﺪﻋﺎﺓ ﻟﻸﺳﻒ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻳﺴﺐ ﺑﻠﺴﺎﻧﻪ ﻭﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻨﺘﻘﻤﻮﻥ ﺑﺄﻳﺪﻳﻬﻢ‪.‬‬ ‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻟﻜﺬﺏ ﺃﻳﻀﺎ ﻛﺎﻥ ﻣﻦ ﺧﺼﺎﻟﻪ ﻧﻮﻋﺎ ﻣﺎ‪ ،‬ﻓﺎﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﻋﻦ‬ ‫ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﱂ ﻳﻮﺟﺪ ﳍﺎ ﺃﺛﺮ ﰲ ﺗﻠﻚ ﺍﻟﻜﺘﺐ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﰲ ﺣﻖ ﻏﲑﻩ‪ ،‬ﻭﻛﺎﻧﺖ ﻗﺪ‬ ‫ﲢﻘﻘﺖ ﻗﺒﻞ ﻭﻻﺩﺗﻪ‪ ،‬ﻭﳑﺎ ﻳﺜﲑ ﺍﳋﺠﻞ ﺍﻟﻜﺒﲑ ﺃﻥ ﺗﻌﻠﻴﻤﻪ ﻋﻠﻰ ﺍﳉﺒﻞ ﺍﻟﺬﻱ ﻳ‪‬ﻌﺘﱪ ﻣﻐﺰﻯ ﺍﻹﳒﻴﻞ‪،‬‬ ‫ﺳﺮﻗﹶﻪ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺘﻠﻤﻮﺩ‪ .‬ﻭﺯﻋﻢ ﺃﻧﻪ ﺗﻌﻠﻴﻤﻪ‪ ،‬ﻭﻣﻨﺬ ﺍﻛﺘﺸﺎﻑ ﻫﺬﻩ ﺍﻟﺴﺮﻗﺔ ﻳﻮﺍﺟﻪ‬ ‫ﺍﳌﺴﻴﺤﻴﻮﻥ ﺧﺠﻼ ﻛﺒﲑﺍ ﻣﻨﺬ ﺍﻓﺘ‪‬ﻀﺢ ﰲ ﺫﻟﻚ‪ ،‬ﻭﻟﻌﻠﹼﻪ ﺃﻗﺪﻡ ﻋﻠﻰ ﺫﻟﻚ ﳏﺎﻭﻟﺔ ﻣﻨﻪ ﻟﻨﻴﻞ ﺍﻟﻨﻔﻮﺫ‬ ‫ﺑﺘﻘﺪﱘ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺮﺍﺋﻊ‪ ،‬ﻏﲑ ﺃﻥ ﻭﺟﻮﻩ ﺍﳌﺴﻴﺤﻴﲔ ﺍﺳﻮﺩ‪‬ﺕ ﺑﺴﺒﺐ ﺗﺼﺮﻓﻪ ﻏﲑ ﺍﻟﻼﺋﻖ ﻫﺬﺍ‪ .‬ﰒ‬ ‫ﻣﻦ ﺍﳌﺆﺳﻒ ﺃﻥ ﺫﻟﻚ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻳﻀﺎ ﻟﻴﺲ ﺭﺍﺋﻌﺎ ﺟﺪﺍ‪ ،‬ﺇﺫ ﻳﺮﺩ‪‬ﻩ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻀﻤﲑ ﻣﻌﺎ‪ .‬ﻟﻘﺪ ﻛﺎﻥ‬ ‫ﻟﻪ ﺃﺳﺘﺎﺫ ﻳﻬﻮﺩﻱ ﺗﻌﻠﱠﻢ ﻣﻨﻪ ﺍﻟﺘﻮﺭﺍﺓ ﺩﺭﺳﺎ‪ ،‬ﻭﻳﺒﺪﻭ ﺃﻥ ﺍﷲ ﺇﻣﺎ ﱂ ﳝ ‪‬ﻦ ﻋﻠﻴﻪ ﲝﻆ ﻛﺒﲑ ﻣﻦ ﺍﻟﺬﻛﺎﺀ‬ ‫ﻭﺍﻟﻔﻄﻨﺔ‪ ،‬ﻭﺇﻣﺎ ﻣﻦ ﺷﺮ ﺫﻟﻚ ﺍﻷﺳﺘﺎﺫ ﺃﻧﻪ ﺃﺑﻘﺎﻩ ﺳﺎﺫﺟﺎ‪ .‬ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻭﺑﺎﺧﺘﺼﺎﺭ؛ ﻟﻘﺪ ﻛﺎﻥ‬ ‫ﺿﻌﻴﻔﺎ ﰲ ﺍﻟﻘﻮﻯ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﻤﻠﻴﺔ‪ ،‬ﳍﺬﺍ ﺍﺗﺒﻊ ﺍﻟﺸﻴﻄﺎﻥ ﺫﺍﺕ ﻣﺮﺓ‪.‬‬ ‫ﻳﻘﻮﻝ ﺃﺣﺪ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺍﻷﻓﺎﺿﻞ‪ :‬ﺇﻧﻪ ﺗﻠﻘﱠﻰ ﺍﻹﳍﺎﻡ ﺍﻟﺸﻴﻄﺎﱐ ﺛﻼﺙ ﻣﺮﺍﺕ ﰲ ﺣﻴﺎﺗﻪ‪،‬‬ ‫ﻭﺑﺴﺒﺐ ﺫﻟﻚ ﺍﻹﳍﺎﻡ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﻌ ‪‬ﺪ ﻟﻠﻜﻔﺮ ﺑﺎﷲ ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻛﺎﻥ ﺃﺷ ﹼﻘﺎﺅﻩ ﺃﻳﻀﺎ ﺳﺎﺧﻄﲔ ﻋﻠﻴﻪ ﺃﺷﺪ ﺍﻟﺴﺨﻂ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻭﺍﺛﻘﲔ‬ ‫ﺑﺄﻥ ﰲ ﻗﻮﺍﻩ ﺍﻟﻌﻘﻠﻴﺔ ﺧﻠﻼ ﺃﻛﻴﺪﺍ‪ ،‬ﻭﻗﺪ ﺃﺭﺍﺩﻭﺍ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺃﻥ ﻳﻌﺎﳉﻮﻩ ﻋﻼﺟﺎ ﻣﻨﺎﺳﺒﺎ ﰲ‬ ‫ﺍﳌﺴﺘﺸﻔﻰ ﺑﺎﻧﺘﻈﺎﻡ ﻓﻠﻌﻞ ﺍﷲ ﻳﺸﻔﻴﻪ‪.‬‬

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‫ﻟﻘﺪ ﻛﺘﺐ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻣﻌﺠﺰﺍﺕ ﻛﺜﲑﺓ ﻟﻪ‪ ،‬ﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ ﺃﻧﻪ ﱂ ﺗﻈﻬﺮ ﻣﻨﻪ ﺃﻱ ﺁﻳﺔ‪ ،‬ﻭﻣﻨﺬ ﺃﻥ‬ ‫ﺃﻃﻠﻖ ﻋﻠﻰ ﻃﺎﻟﱯ ﺍﻵﻳﺔ ﺃﺷﻨ ‪‬ﻊ ﺍﻟﺸﺘﺎﺋﻢ‪ ،‬ﻭﻭﺻﻔﻬﻢ ﺟﻴﻼ ﺷﺮﻳﺮﺍ ﻭﻓﺎﺳﻘﺎ‪ ،‬ﲣﻠﻰ ﻋﻨﻪ ﺍﻷﺷﺮﺍﻑ‬ ‫ﺍﻟﻨﺒﻼﺀ ﻭﱂ ﻳﺮﻳﺪﻭﺍ ﺃﻥ ﻳﻨﻀﻤ‪‬ﻮﺍ ﺑﻄﻠﺐ ﺍﻵﻳﺔ ﺇﱃ ﺟﻴﻞ ﺷﺮﻳﺮ ﻭﻓﺎﺳﻖ‪ .‬ﺇﻥ ﻗﻮﻟﻪ‪" :‬ﺇﻥ ﺃﺗﺒﺎﻋﻪ‬ ‫ﺳﻴﺄﻛﻠﻮﻥ ﺍﻟﺴﻢ ﻭﻟﻦ ﻳﺘﻀﺮﺭﻭﺍ"‪ ،‬ﻇﻬﺮ ﻛﺬﺑﻪ ﺑﺼﺮﺍﺣﺔ‪ ،‬ﻷﻥ ﻛﺜﲑﻳﻦ ﰲ ﺃﻭﺭﻭﺑﺎ ﻳﻨﺘﺤﺮﻭﻥ‬ ‫ﺑﺎﻟﺴﻢ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺮﺍﻫﻦ‪ ،‬ﻭﳝﻮﺕ ﻣﻨﻬﻢ ﺃﻟﻮﻑ ﻣﺆﻟﱠﻔﺔ‪ .‬ﻓﻠﻮ ﺗﻨﺎﻭﻝ ﺃﺣﺪ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺛﻼﺙ‬ ‫ﻏﺮﺍﻣﺎﺕ ﻣﻦ ﺍﻟﺴﻢ ﺍﻟﺰﻋﺎﻑ ﳌﺎﺕ ﺧﻼﻝ ﺳﺎﻋﺘﲔ ﺑﺴﻬﻮﻟﺔ ﻣﻬﻤﺎ ﻛﺎﻥ ﲰﻴﻨﺎ‪ ،‬ﻓﺄﻳﻦ ﺫﻫﺒﺖ ﻫﺬﻩ‬ ‫ﺍﳌﻌﺠﺰﺓ؟ ﰒ ﻳﻘﻮﻝ‪" :‬ﺳﻴﻘﻮﻝ ﺃﺗﺒﺎﻋﻲ ﻟﻠﺠﺒﻞ‪ :‬ﺍ‪‬ﻧ‪‬ﺘ ِﻘ ﹾﻞ ِﻣ ‪‬ﻦ ‪‬ﻫﻨ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺘ ِﻘ ﹸﻞ"‪ ،‬ﻣﺎ ﺃﻛﱪﻩ ﻣﻦ‬ ‫ﻛﺬﺏ‪ ،‬ﻓﻠﻴ‪‬ﺮﺟﻊ ﻟﻨﺎ ﺃﻱ ﻗﺴﻴﺲ ﺣﺬﺍ ًﺀ ﻣﻘﻠﻮﺑﺎ ﺇﱃ ﻭﺿﻌﻪ ﺍﻟﺼﺤﻴﺢ ﲟﺠﺮﺩ ﺍﻟﻜﻼﻡ‪.‬‬ ‫ﻱ ﺃﻋﺸﻰ ﺑﺘﺪﺑﲑ ﺑﺴﻴﻂ‪ ،‬ﺃﻭ ﻗﺪ ﺩﺍﻭﻯ ﺃﻱ ﻣﺮﺽ ﻣﻦ ﻫﺬﺍ‬ ‫ﻭﻣﻦ ﺍﶈﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺷﻔﻰ ﺃ ‪‬‬ ‫ﺍﻟﻘﺒﻴﻞ‪ ،‬ﻟﻜﻦ ﻣﻦ ﺷﻘﺎﻭﺗﻪ ﺃﻥ ﻛﺒﺎﺭ ﺍﳋﻮﺍﺭﻕ ﻇﻬﺮﺕ ﻣﻦ ِﺑﺮ‪‬ﻛﺔ ﻛﺎﻧﺖ ﺗﻮﺟﺪ ﰲ ﺍﻟﺰﻣﻦ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﻟﻌﻠﻪ ﻛﺎﻥ ﻳﺴﺘﺨﺪﻡ ﻃﲔ ﺗﻠﻚ ﺍﻟﱪﻛﺔ‪ ،‬ﻓﺒﻮﺟﻮﺩ ﺗﻠﻚ ﺍﻟﱪﻛﺔ ﺗﺘﺒﲔ ﺣﻘﻴﻘﺔ ﻣﻌﺠﺰﺍﺗﻪ ﲤﺎﻣﺎ‪،‬‬ ‫ﻟﻨﻔﺮﺽ ﺟﺪﻻ ﺃﻥ ﻣﻌﺠﺰﺓ ﻗﺪ ﺻﺪﺭﺕ ﻣﻨﻪ‪ ،‬ﻓﻴﺘﺤﺘﻢ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﺴﺒﻬﺎ ﺇﱃ ﺗﻠﻚ ﺍﻟﱪﻛﺔ ﻭﻟﻴﺲ‬ ‫ﺇﻟﻴﻪ؛ ﻓﻠﻢ ﻳﻜﻦ ﳝﻠﻚ ﺷﻴﺌﺎ ﺳﻮﻯ ﺍﳌﻜﺮ ﻭﺍﳋﺪﺍﻉ‪ ،‬ﻭﺍﳌﺆﺳﻒ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻟﺴﻔﻬﺎﺀ ﻳﺘﺨﺬﻭﻥ‬ ‫ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺇﳍﺎ!‬ ‫ﺇﻥ ﻋﺎﺋﻠﺘﻪ ﺃﻳﻀﺎ ﻣﻘﺪﺳﺔ ﻭﻣﻄﻬﺮﺓ‪ ،‬ﺇﺫ ﻛﺎﻧﺖ ﺛﻼﺛﺔ ﻣﻦ ﺟﺪﺍﺗﻪ ﺯﺍﻧﻴﺎﺕ ﻣﻮﻣﺴﺎﺕ ﺗ‪‬ﺸﻜﱠﻞ‬ ‫ﺟﺴﻤ‪‬ﻪ ﻣﻦ ﺩﻣﺎﺋﻬﻦ ﻭﻗﺪ ﻳﻜﻮﻥ ﺫﻟﻚ ﺷﺮﻃﺎ ﻷﻟﻮﻫﻴﺘﻪ‪ ،‬ﻭﺃﻏﻠﺐ ﺍﻟﻈﻦ ﺃﻥ ﻣ‪‬ﻴﻠﻪ ﺇﱃ ﺍﳌﻮﻣﺴﺎﺕ‬ ‫ﻭﺍﺣﺘﻜﺎﻛﻪ ﻣﻌﻬﻦ ﻛﺎﻥ ﺑﺴﺒﺐ ﻗﺮﺍﺑﺔ ﺟﺪﺍﺗﻪ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺃﺣﺪ ﻣﻦ ﺍﻷﺗﻘﻴﺎﺀ ﺍﻟﻮﺭﻋﲔ ﻳﺴﻤﺢ‬ ‫ﳌﻮﻣﺲ ﺷﺎﺑﺔ ﺃﻥ ﲤﺲ ﺭﺃﺳﻪ ﺑﻴﺪﻳﻬﺎ ﺍﻟﻨﺠﺴﺘﲔ ﻭﺃﻥ ﺗﺮﺵ ﻋﻠﻰ ﺭﺃﺳﻪ ﺍﻟﻌِﻄﺮ ﺍﻟﻨﺠﺲ ﻣﻦ ﺩﺧ ٍﻞ‬ ‫ﺍﻛﺘﺴﺒﺘﻪ ﻣﻦ ﺍﻟﺰﻧﺎ ﻭﺃﻥ ﲤﺴﺢ ﻗﺪﻣﻴﻪ ﺑﺸﻌﺮﻫﺎ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﺃﺟﺎﺯ ﻛﻞ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻓﻠﻴ‪‬ﻘﺪ‪‬ﺭ‬ ‫ﺍﳌﻘﺪ‪‬ﺭﻭﻥ ﺳﻠﻮﻛﻪ‪.‬‬ ‫ﺇﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﺗﻨﺒﺄ ﺑﺄﻧﻪ ﺳﻴﻌﻮﺩ ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﻣﻌﺎﺻﺮﻭﻩ‪ ،‬ﻟﻜﻨﻬﻢ ﱂ ﳝﻮﺗﻮﺍ ﻫﻢ‬ ‫ﻓﻘﻂ‪ ،‬ﺑﻞ ﻗﺪ ﻣﺎﺕ ﺗﺴﻌﺔ ﻋﺸﺮ ﺟﻴﻼ ﺧﻼﻝ ﺗﺴﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎ‪ ،‬ﻭﱂ ﻳﻌﺪ‪ ،‬ﻓﻘﺪ ﻣﺎﺕ ﻧﻔﺴﻪ‪ ،‬ﺃﻣﺎ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻜﺎﺫﺑﺔ ﻓﻼ ﺗﺰﺍﻝ ﻭﺻﻤ ﹶﺔ ﻋﺎﺭ ﻋﻠﻰ ﺟﺒﺎﻩ ﺍﻟﻘﺴﺎﻭﺳﺔ‪.‬‬ ‫ﻓﻤﻦ ﲪﻖ ﺍﳌﺴﻴﺤﻴﲔ ﺃ‪‬ﻢ ﻳﺆﻣﻨﻮﻥ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺍﺕ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ ﺍﻟﱵ ﲢﻘﻘﺖ‬ ‫ﲜﻼﺀ ﻭﺻﺮﺍﺣﺔ ﻓﻼ ﻳﺰﺍﻟﻮﻥ ﻳﺸﻜﻮﻥ ﰲ ﻣﺼﺪﺍﻗﻴﺘﻬﺎ‪ .‬ﺍﳉﺪﻳﺮ ﺑﺎﻟﺘﺪﺑﺮ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻌﻈﻴﻤﺔ‬ ‫ﺫﹸﻛﺮﺕ ﻗﺒﻞ ﲬﺴﺔ ﻋﺸﺮ ﻋﺎﻣﺎ‪ ،‬ﻭﻗﺪ ﲢﻘﻘﺖ ﲝﺴﺐ ﺷﺮﻃﻬﺎ ﻭﻭﻓﻘﺎ ﻟﻺﳍﺎﻣﺎﺕ ﺍﻷﺧﲑﺓ‪،‬‬

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‫ﻉ ﻭﺧﺼﻮﻣﺔ ﺑﲔ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺃﻫ ِﻞ‬ ‫ ﻛﺎﻥ ﻗﺪ ﻗﺎﻝ‪ :‬ﺳﻴﻜﻮﻥ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﻧﺰﺍ ‪‬‬ ‫ﺃﻓﻠﻴﺲ ﺇﻧﻜﺎﺭﻫﺎ ﺧﺒﺜﺎ ﺻﺮﳛﺎ‪ ،‬ﻓﻬﻞ ﻣﻦ ﻭﺳﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻨﺒﺄ ﺑﺄﻣﺮ ﺧﻔﻲ ﻗﺒﻞ ﺣﺪﻭﺛﻪ ﲞﻤﺴﺔ‬ ‫ﻋﺸﺮ ﻋﺎﻣﺎ‪ ،‬ﰒ ﻳﺘﻤﻜﻦ ﻣﻦ ﲢﻘﻴﻖ ﺍﻟﻨﺒﻮﺀﺓ ﲝﺴﺐ ﺍﻟﺸﺮﻁ ﻻ ﺧﻼﻓﻪ؟‬ ‫ﻓﻤﺎ ﺃﺟﻬﻞ ﻋﺒﺪﺓ ﺍﳌﻴﺖ ﻫﺆﻻﺀ ﻭﻣﺎ ﺃﺧﺒﺚ ﻓﻄﺮ‪‬ﻢ ﺣﻴﺚ ﻻ ﻳﻔﻬﻤﻮﻥ ﺃﻣﺮﺍ ﻣﺴﺘﻘﻴﻤﺎ ﺑﺴﻴﻄﺎ‪،‬‬ ‫ﻓﻠﻴﻌﺮﻑ ﻓﺘ ‪‬ﺢ ﺍﳌﺴﻴﺢ ﺃﻥ ﺁ‪‬ﻢ ﺑﺪﺧﻮﻟﻪ ﺍﻟﻘﱪ ﻗﺪ ﻧﻜﺲ ﺭﺅﻭﺱ ﲨﻴﻊ ﺍﻟﻘﺴﺎﻭﺳﺔ‪ ،‬ﻓﻠﻴﺲ ﺑﻮﺳﻊ‬ ‫ﺍﳌﺴﻴﺤﻴﲔ ﺃﻥ ﻳﻐﺴﻠﻮﺍ ﻭﺻﻤﺔ ﺍﻟﻌﺎﺭ ﻫﺬﻩ ﻣﻦ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻓﻠﻮ ﺣﻠﻒ ﻭﻣﺎ ﻣﺎﺕ ﺧﻼﻝ ﻋﺎﻡ‬ ‫ﻟﻜﺎﻧﺖ ﺣﻴﺎﺗﻪ ﻣﻔﻴﺪﺓ ﻟﻠﻤﺴﻴﺤﻴﲔ‪ ،‬ﻟﻜﻨﻪ ﱂ ﳛﻠﻒ ﻭﱂ ﻳﺮﻓﻊ ﺍﻟﺪﻋﻮﻯ ﰲ ﺍﶈﻜﻤﺔ ﻭﱂ ﻳﺜﺒﺖ‬ ‫ﺍ‪‬ﺎﻣﺎﺗﻪ ﺍﻟﺜﻼﺛﺔ‪ .‬ﻓﻘﺪ ﺃﻛﺪ ﺑﻌﻤﻠﻪ ﺃﻧﻪ ﻇﻞ ﳜﺎﻑ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺃﻣﺎ ﺣﲔ ﻣﺎﻝ ﺇﱃ ﺍﻟﺘﺠﺎﺳﺮ ﻓﻘﺪ ﺩﺧﻞ‬ ‫ﺟﻬﻨﻢ ﲟﻮﺟﺐ ﺍﻹﳍﺎﻡ ﺍﻹﳍﻲ ﺧﻼﻝ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﺻﺪﻭﺭ ﺇﻋﻼﻧﻨﺎ ﺍﻷﺧﲑ؛ ﻓﺘﺤﻘﻖ ﻣﺎ ﺃﻧﺒﺄﻧﺎ‬ ‫ﺍﷲ ﺑﺈﳍﺎﻣﻪ‪ .‬ﻓﻬﻞ ﺗ‪‬ﻌﺘﱪ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀ ﹸﺓ ‪ -‬ﺍﻟﱵ ﲢﻘﻘﺖ ﲜﻼﺀ ﻭﻓﻘﺎ ﻟﻠﺘﻔﺎﺻﻴﻞ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﺍﷲ‬ ‫ﻋﺎ ﹸﱂ ﺍﻟﻐﻴﺐ ﰲ ﺇﳍﺎﻣﻪ ﺍﻟﻄﺎﻫﺮ ﻗﺒﻞ ﲬﺴﺔ ﻋﺸﺮ ﻋﺎﻣﺎ – ﺑﺎﻃﻠﺔﹰ؟ ﻛﻼ ﺑﻞ ﺇﻥ ﺍﻟﻔﺮﻗﺔ ﺍﻟﻠﻌﻴﻨﺔ ﺍﻟﱵ‬ ‫ﺗﻜﺬﱢﺏ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺿﺤﺔ ﻛﺎﺫﺑ ﹲﺔ ﺣﺼﺮﺍ‪.‬‬ ‫ﰲ ﺍﻷﺧﲑ ﻧﻮﺩ ﺃﻥ ﻧﻮﺿﺢ ﺃﻧﻨﺎ ﱂ ﻧﻜﻦ ﻟﻨﺘﻌﺮﺽ ﻟﻴﺴﻮﻉ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺳﻠﻮﻛﻪ ﻗﻂ ﻭﱂ ﻳﻜﻦ‬ ‫ﻳ‪‬ﻬﻤﻨﺎ‪ ،‬ﻏﲑ ﺃ‪‬ﻢ ﺩﻓﻌﻮﻧﺎ ﺑﺈﻃﻼﻕ ﺍﻟﺸﺘﺎﺋﻢ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺑﻈﻠﻢ ﺃﻥ ﻧﻜﺸﻒ ﻋﻠﻴﻬﻢ ﻗﻠﻴﻼ ﻣﻦ‬ ‫ﺃﻭﺿﺎﻉ ﻳﺴﻮﻋﻬﻢ‪ ،‬ﻓﻔﺘ‪‬ﺢ ﺍﳌﺴﻴﺢ ﺍﻟﻨﺠﺲ ﺍﻟﻐﱯ ﻫﺬﺍ ﻗﺪ ﻭﺻﻒ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻟﱵ ﺃﺭﺳﻠﻬﺎ ﺇﱄ ﺃﻧﻪ‬ ‫ ﻛﺎﻥ ﺯﺍﻧﻴﺎ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺳﺒﺎﺏ ﺃﺧﺮﻯ ﻛﺜﲑﺓ‪ ،‬ﻓﺎﺿﻄﺮﺗ‪‬ﻨﺎ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﺍﳌﻴﺘﺔ ﺍﳋﺒﻴﺜﺔ ﻋﺎﺑﺪﺓ‬ ‫ﺍﳌﻴﺖ ﺇﱃ ﺃﻥ ﻧﻜﺘﺐ ﺷﻴﺌﺎ ﻣﻦ ﺣﻴﺎﺓ ﻳﺴﻮﻋﻬﻢ‪ .‬ﻓﻠﻴﻌﻠﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﺍﷲ ﱂ ﻳﺬﻛﺮ ﰲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺴﻮﻉ ﻭﱂ ﻳﻌﺮ‪‬ﻓﻨﺎ ﺑﻪ‪ ،‬ﻭﺍﻟﻘﺴﺎﻭﺳﺔ ﻳﻌﺘﺮﻓﻮﻥ ﺃﻥ ﻳﺴﻮﻉ ﺍﺩ‪‬ﻋﻰ ﺍﻷﻟﻮﻫﻴﺔ ﻭﻭﺻﻒ‬ ‫ﻣﻮﺳﻰ ﺑﺄﻧﻪ ﻗﺎﻃﻊ ﻃﺮﻕ ﻭﻟﺺ‪ ،‬ﻭﺃﻧﻜﺮ ﺍﻟﻨﱯ ﺍﳌﻘﺪﺱ ﺍﻵﰐ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﺇﻥ ﻛﻞ ﻣﻦ‬ ‫ﺳﻴﺄﰐ ﺑﻌﺪﻩ ﻛﺬﹼﺍﺑﻮﻥ‪ .‬ﻓﻨﺤﻦ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺼﻒ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺘﻜﱪ ﺳﻴﺊ ﺍﻟﺘﻔﻜﲑ ﻭﻋﺪﻭ‬ ‫ﺍﻟﺼﻠﺤﺎﺀ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﻨﺒﻴﻞ ﺍﻟﺸﺮﻳﻒ ﻓﻀﻼ ﻋﻦ ﺃﻥ ﻧﺆﻣﻦ ﺑﺄﻧﻪ ﻧﱯ‪ .‬ﳚﺐ ﻋﻠﻰ ﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﺍﻟﺴﻔﻬﺎﺀ ﺃﻥ ﻳﺘﺨﻠﻮﺍ ﻋﻦ ﺃﺳﻠﻮﺏ ﺍﻹﺳﺎﺀﺓ ﻭﺍﻟﺸﺘﺎﺋﻢ‪ ،‬ﻭﺇﻻ ﻻ ﻧﻌﺮﻑ ﻣﺎﺫﺍ ﺳﺘ‪‬ﺮﻳﻬﻢ ﻏﲑﺓ ﺍﷲ‪،‬‬ ‫ﻭﻫﻨﺎ ﻧﻠﺘﻤﺲ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺃﻥ ﻳﻌﺰﻟﻮﺍ ﺍﻟﻘﺲ ﻓﺘﺢ ﺍﳌﺴﻴﺢ ﻣﻦ ﻣﻨﺼﺒﻪ‪ ،‬ﻭﺇﻥ ﻋﺰﻟﻪ ﻣﻦ‬ ‫ﻣﻨﺼﺒﻪ ﻫﺬﺍ ﻣﻨﺔ ﻛﺒﲑﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻧﻌﻠﻢ ﻣﺂﻝ ﻫﺬﻩ ﺍﻹﺳﺎﺀﺓ ﻭﺍﻟﺒﺬﺍﺀﺓ‪ .‬ﻣﻨﻪ‬ ‫======‬ ‫ ﺇﺫﺍ ﺑﺪ‪‬ﻝ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺩﺃ‪‬ﻢ ﺍﻵﻥ ﻭﺗﻌﻬﺪﻭﺍ ﺑﺄ‪‬ﻢ ﻟﻦ ﻳﺴﺒ‪‬ﻮﺍ ﻧﺒﻴﻨﺎ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻨﺤﻦ ﺃﻳﻀﺎ‬ ‫ﻧﺘﻌﻬﺪ ﺃﻧﻨﺎ ﺳﻨﺤﺎﻭﺭﻫﻢ ﺑﻜﻠﻤﺎﺕ ﻟﻴﻨﺔ‪ ،‬ﻭﺇﻻ ﻓﻜﻤﺎ ﻳﺪﻳﻨﻮﻥ ﻳ‪‬ﺪﺍﻧﻮﻥ‪) .‬ﻣﻨﻪ(‬

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‫ﺍﻹﺳﻼﻡ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﳌﺴﻴﺤﻴﻮﻥ ﳓﻦ ﻋﻠﻰ ﺣﻖ‪ ،‬ﺑﻴﻨﻤﺎ ﺳﻴﻘﻮﻝ ﺍﳌﺴﻠﻤﻮﻥ ﺇﻧﻪ ﻗﺪ‬ ‫ﻇﻬﺮ ﻓﻴﻨﺎ ﺍﳊﻖ‪ .‬ﻋﻨﺪﺋﺬ ﺳﻴﻌﻠﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﺍﳊﻖ ﻣﻊ ﺁﻝ ﻋﻴﺴﻰ‪ ،‬ﻛﻤـﺎ ﺳـﻮﻑ‬ ‫ﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺑﺄﻥ ﺍﳊﻖ ﻣﻊ ﺁﻝ ﳏﻤﺪ ‪٦٣‬؛ ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﻳ‪‬ﺴﻤﻊ ﺻﻮ ‪‬‬ ‫ﺗﺘﻌﻠﻖ ﺑﻘﻀﻴﺔ ﺁ‪‬ﻢ‪ ،‬ﻷﻥ ﺷﻴﺎﻃﲔ ﺍﻷﺭﺽ ﺩﻋﻤﻮﺍ ﺍﳌﺴﻴﺤﻴﲔ ﰲ ﻗﻀﻴﺔ ﺁ‪‬ﻢ ﻭﻗـﺎﻟﻮﺍ‬ ‫ﺇﻥ ﺍﻟﻔﺘﺢ ﺣﺎﻟﹶﻒ ﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﻓﺎﳌﺸﺎﻳﺦ ﳒِﺴﻮ ﺍﻟﻘﻠﻮﺏ ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﳉﺮﺍﺋـﺪ‬ ‫ﻭﺍﻟﺼﺤﻔﻴﲔ ﻫﻢ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺸﻴﺎﻃﲔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﺍﻋﻮﺍ ﺍﳊﻖ ﻭﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﺪﻳﻦ‪ .‬ﺃﻣﺎ‬ ‫ﺻﻮﺕ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﰲ ﺻﻮﺭﺓ ﺇﳍﺎﻡ ﺇﳍﻲ ﻃـﺎﻫﺮ‪،‬‬ ‫ﲔ ﺍﻷﺭﺽ ﺃﺧـﲑﺍ‬ ‫ﻓﻘﺪ ﺷﻬﺪ ﻣﺮﺍﺭﺍ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺘﺢ ﺣﻠﻴﻒ ﺍﻹﺳﻼﻡ‪ .‬ﻓﺎ‪‬ﺰﻡ ﺷﻴﺎﻃ ‪‬‬ ‫ﻕ ﺻﻮﺕ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﺍﻟﺼﺮﻳﺢ ﻭﻻ ﻳﺴﻊ ﺃﺣﺪﺍ ﺇﻧﻜﺎﺭ‪‬ﻩ‪ ،‬ﻓﻜﻢ‬ ‫ﻭﲢﻘ ‪‬ﻖ ﺻﺪ ‪‬‬ ‫ﻣﻦ ﺍﻟﻌﻤﺎﻳﺔ ﺃﻥ ﳛﺴﺐ ﳒِﺴﻮ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻨﺒﻮﺀﺓ ﺍﳌﺸﺮﻭﻃﺔ ﻏﲑ ﻣﺸﺮﻭﻃﺔ‪ ،‬ﻭﺃﻱ ﺧﺒﺚ‬ ‫ﺕ ‪ -‬ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﺁ‪ ‬ﻢ ﺑﻌﺪ ﲡﺎﺳﺮﻩ ﺑﻼ ﺗﻮﻗﻒ ﲝﺴﺐ‬ ‫ﻫﺬﺍ ﺇﺫ ﱂ ﻳﻌﺘﱪ ﺃﺣ ‪‬ﺪ ﺍﳌﻮ ‪‬‬ ‫ﺍﻹﳍﺎﻡ ‪ -‬ﺁﻳ ﹰﺔ ﺇﳍﻴﺔ! ﺃﻭﻟﺌﻚ ﺍﻟﺼﺤﻔﻴﻮﻥ ﺍﻟﻘﺬﺭﻭﻥ ﺍﻷﳒﺎﺱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﺆﻳﺪﻱ ﺁ‪‬ﻢ‬ ‫ﻗﺪ ﻟﺰﻣﻮﺍ ﺍﻟﺼﻤﺖ ﺑﺘﺠﺎﻫﻞ ﺑﻌﺪ ﺍﻧﻜﺸﺎﻑ ﺣﻘﻴﻘﺔ ﺍﻟﻨﺒﻮﺀﺓ ﻛﺄ‪‬ﻢ ﻗﺪ ﻣﺎﺗﻮﺍ‪ .‬ﻓﺎﻓﺘﺤﻮﺍ‬ ‫ﺴﺴﻮﺍ ﻣﻦ ﺁ‪‬ﻢ‪ ،‬ﺃﻳﻦ ﻫﻮ؟ ﺃﱂ ﻳ‪‬ﻠﻘِﻪ ﺍﳊﻜ ‪‬ﻢ ﺍﻹﳍﻲ ﰲ‬ ‫ﺍﻟﻌﻴﻮﻥ ﻭﺍ‪‬ﻀﻮﺍ ﻭﺗﻴﻘﹼﻈﻮﺍ ﻭﲢ ‪‬‬ ‫ﺍﻟﻘﱪ؟ ﻓﻜﻞ ﻣﻨﺼﻒ ﺫﻱ ﻋﺪﻝ ﺳﻴﺼﺪﻕ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻏﲑ ﺃﻥ ﺑﻌـﺾ ﺍﳌـﺸﺎﻳﺦ‬ ‫ﺍﻟﻮﻗﺤﲔ ﻗﺪ ﻻ ﻳﻘﺮ‪‬ﻭﻥ ‪‬ﺎ ﺑﺄﻟﺴﻨﺘﻬﻢ‪ ،‬ﻏﲑ ﺃﻥ ﻗﻠﻮ‪‬ﻢ ﺍﺳﺘﻴﻘﻨﺘ‪‬ﻬﺎ‪.‬‬ ‫ﺕ ﰲ ﺍﻟـﺼﻔﺤﺔ ‪ ٢٤١‬ﻣـﻦ‬ ‫ﰒ ﻫﻨﺎﻙ ﻧﺒﻮﺀﺓ ﺃﺧﺮﻯ ﺗﺸﻜﱢﻞ ﺁﻳﺔ ﺇﳍﻴﺔ ﻗﺪ ﺫﹸﻛﺮ ‪‬‬ ‫ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻭﻫﻲ "ﻳﺎ ﺃﲪﺪ ﻓﺎﺿﺖ ﺍﻟﺮﲪﺔ ﻋﻠﻰ ﺷﻔﺘﻴﻚ‪ ".‬ﻓﻬﺬﻩ ﺍﻟﻨﺒـﻮﺀﺓ‬ ‫ﺖ ﻛﺘﺒﺎ ﻛﺜﲑﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺒﻠﻴﻐﺔ ﺍﻟﻔﺼﻴﺤﺔ‬ ‫ﺗﺘﺤﻘﻖ ﻣﻨﺬ ﺳﻨﻮﺍﺕ ﻋﺪﺓ‪ ،‬ﺇﺫ ﻗﺪ ﺃﻟﹼﻔ ‪‬‬ ‫ﺖ ﻋﻦ ﺁﻻﻑ ﺍﻟﺮﻭﺑﻴﺎﺕ ﳌـﻦ‬ ‫ﻭﻋﺮﺿﺘ‪‬ﻬﺎ ﻋﻠﻰ ﺍﳌﺸﺎﻳﺦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴﲔ ﻭﺃﻋﻠﻨ ‪‬‬ ‫ﻳﺆﻟﻒ ﻣﺜﻠﻬﺎ‪ ،‬ﻓﻠﻢ ﻳﻘﺒﻞ ﺃﺣﺪﻫﻢ ﻭﱂ ﻳﺒﺎﺭﺯﱐ ﺃﺣﺪ‪ ،‬ﺃﻓﻬﺬﺍ ﻫﺬﻳﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺃﻡ ﺁﻳـ ﹲﺔ‬ ‫ﻣﻦ ﺍﻟﺮﲪﺎﻥ؟‬ ‫‪ 63‬ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﰲ ﻛﺘﺎﺏ ﺍﳊﺎﻭﻱ ﻟﻠﻔﺘﺎﻭﻱ ﻟﻺﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﰒ ﻫﻨﺎﻙ ﻧﺒﻮﺀﺓ ﺃﺧﺮﻯ ﺗ‪‬ﻌ ‪‬ﺪ ﺁﻳﺔ ﺇﳍﻴﺔ ﻗﺪ ﺳ‪‬ﺠﻠﺖ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٢٣٨‬ﻣﻦ ﺍﻟﱪﺍﻫﲔ‬ ‫ﺍﻷﲪﺪﻳﺔ ﻭﻫﻲ "ﺍﻟﺮﲪﻦ ﻋﻠﱠﻢ ﺍﻟﻘﺮﺁﻥ" ﻓﻔﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﻭﻋ‪‬ﺪ ﺑﺘﻌﻠـﻴﻢ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺤﻘﻖ ﻫﺬﺍ ﺍﻟﻮ ‪‬ﻋ ‪‬ﺪ ﲝﻴﺚ ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﺃﻥ ﻳﻨﺎﻓﺴﲏ ﰲ ﺑﻴﺎﻥ ﻣﻌﺎﺭﻑ‬ ‫ﻱ ﺷﻴﺦ ﻣﻦ ﻣـﺸﺎﻳﺦ ﻫـﺬﻩ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺇﻧﲏ ﺃﻗﻮﻝ ﺻﺪﻗﺎ ﻭﺣﻘﺎ ﺃﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﺃ ‪‬‬ ‫ﺍﻟﺒﻼﺩ ﻳﻨﺎﻓﺴﲏ ﰲ ﺑﻴﺎﻥ ﻣﻌﺎﺭﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲝﻴﺚ ﺃﻛﺘﺐ ﺗﻔﺴﲑﺍ ﻟﺴﻮﺭﺓ ﻣـﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﻳﻜﺘﺐ ﺷﻴﺦ ﻣﻌﺎﺭﺽ ﺗﻔﺴﲑﺍ؛ ﻓﻠﹶﻴﻮﺍﺟﻬ ‪‬ﻦ ﺍﻟﺬﻟﺔ ﺍﳌﺘﻨﺎﻫﻴﺔ‪ ،‬ﻭﻟﻦ ﻳﻘﺪﺭ ﻋﻠﻰ‬ ‫ﻣﺒﺎﺭﺯﰐ‪ .‬ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﱂ ﻳﺘﻮﺟﻪ ﺍﳌﺸﺎﻳﺦ ﺇﱃ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻊ ﺇﺻﺮﺍﺭﻱ‪ ،‬ﻓﻬﺬﺍ ﺍﻷﻣﺮ‬ ‫ﺃﻳﻀﺎ ﻫﻮ ﺁﻳﺔ ﻋﻈﻴﻤﺔ ﺍﻟﺸﺄﻥ ﻷﻫﻞ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻹﳝﺎﻥ‪.‬‬ ‫ﻭﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﺃﻥ ﺭﺟﻼ ﺻﺎﳊﺎ ﺗﻨﺒﺄ ﺑﻈﻬﻮﺭﻱ ﻗﺒﻞ ﺛﻼﺛﲔ ﻋﺎﻣﺎ ﻣﻦ ﺇﻋﻼﻥ‬ ‫ﺩﻋﻮﺍﻱ‪ ،‬ﻭﺻﺮ‪‬ﺡ ﺑﺎﲰﻲ ﻭﺑﺎﺳﻢ ﻗﺮﻳﱵ ﻭﻗﺎﻝ ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺳ‪‬ﻴﻌﻠﻦ ﺩﻋـﻮﺍﻩ ﺑﺄﻧـﻪ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺳﻴﻜﻮﻥ ﺻﺎﺩﻗﺎ ﰲ ﺩﻋﻮﺍﻩ ﻭﺃﻥ ﺍﳌﺸﺎﻳﺦ ﺳﻴﻜﻔﺮﻭﻥ ﺑـﻪ ﺟﻬـﻼ‬ ‫ﻭﲪﻘﺎ‪ ،‬ﻭﻗﺪ ﺃﻃﻠﻊ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺭﺟﻼ ﺻﺎﳊﺎ ﺍﲰﻪ "ﻛﺮﱘ ﲞﺶ" ﻭﻫﻮ ﻣـﻦ‬ ‫ﺳﻜﺎﻥ ﻗﺮﻳﺔ ﻗﺮﺏ ﻟﺪﻫﻴﺎﻧﺔ ﻭﻗﺎﻝ ﻟﻪ ﺇﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳﻴﺰﻭﺭ ﻟﺪﻫﻴﺎﻧﺔ‪ ،‬ﻭﻧـﺼﺤﻪ‬ ‫ﺃﻥ ﻻ ﻳﺒﺎﱄ ﺑﻀﺠ‪‬ﺔ ﺍﳌﺸﺎﻳﺦ ﻭﻻ ﻳﻘﻴﻢ ﳍﺎ ﺃﻱ ﻭﺯﻥ ﻷﻥ ﺍﳌﺸﺎﻳﺦ ﻟﻦ ﻳﻜﻮﻧﻮﺍ ﻋﻠـﻰ‬ ‫ﺖ ﺇﱃ ﻟﺪﻫﻴﺎﻧﺔ ﺑﻌﺪ ﺍﻟﺪﻋﻮﻯ ﺟﺎﺀﱐ ﻛﺮ ‪‬ﱘ ﲞﺶ‬ ‫ﺣﻖ ﰲ ﻫﺬﻩ ﺍﳌﻌﺎﺭﺿﺔ‪ .‬ﻓﺤﲔ ﺫﻫﺒ ‪‬‬ ‫ﺐ ﺃﻳـﻀﺎ ‪‬ـﺬﺍ‬ ‫ﻭﺃﺩﱃ ‪‬ﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻣﺎﻡ ﻣﺌﺎﺕ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺪ ﺻﺪﺭ ﻣﻨـﻪ ﻛﺘﻴـ ‪‬‬ ‫ﺍﳋﺼﻮﺹ‪ ،‬ﻓﻬﺬﻩ ﺃﻳﻀﺎ ﺁﻳﺔ ﻣﻦ ﺍﷲ ‪.‬‬ ‫ﻭﻣﻦ ﲨﻠﺔ ﺍﻵﻳﺎﺕ ﻭﺍﳋﻮﺍﺭﻕ ﺁﻳ ﹸﺔ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻷﻧﻪ ﻗـﺪ‬ ‫ﻭﺭﺩ ﰲ "ﺍﻟﺪﺍﺭﻗﻄﲏ" ﺻﺮﺍﺣﺔ ﺃﻥ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﺳﻴﻨﺨﺴﻔﺎﻥ ﰲ ﺭﻣﻀﺎﻥ ﺗﺼﺪﻳﻘﺎ‬ ‫ﻟﻠﻤﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ ﻭﺳﻴﻜﻮﻥ ﺫﻟﻚ ﺁﻳﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺣﺪﺙ ﻫﺬﺍ ﺍﳋـﺴﻮﻑ‪ .‬ﻭﻻ‬ ‫ﻉ ﺍﳔﺴﻒ ﻟﻪ ﺍﻟﻘﻤﺮ ﻭﺍﻟـﺸﻤﺲ ﰲ‬ ‫ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﺜﺒﺖ ﺃﻧﻪ ﻗﺪ ﺧﻼ ﻗﺒﻠﻲ ﻣ ‪‬ﺪ ٍ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻬﺬﻩ ﺁﻳﺔ ﺟﻠﻴﻠﺔ ﺃﻇﻬﺮﻫﺎ ﺍﷲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ .‬ﰲ ﺭﻭﺍﻳﺔ ﺍﻟـﺪﺍﺭﻗﻄﲏ ﻻ‬ ‫ﻳﻮﺟﺪ ﺃﻱ ﺗﻌﻘﻴﺪ‪ .‬ﻓﻘﺪ ﺣﺼﻞ ﺍﳋﺴﻮﻑ ﺣـﺴﺒﻤﺎ ﻭﺭﺩ ﰲ ﻛﻠﻤـﺎﺕ ﺍﳊـﺪﻳﺚ‬

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‫ﺖ ﻛﺘﻴﺒﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ٦٤‬ﻋﻦ ﻫـﺬﺍ ﺍﳋـﺴﻮﻑ ﰲ ﺭﻣـﻀﺎﻥ‬ ‫ﺑﺎﻟﻀﺒﻂ‪ ،‬ﻭﻗﺪ ﺃﻟﹼﻔ ‪‬‬ ‫ﺖ ﻓﻴﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﺎﻟﺘﻔﺼﻴﻞ‪ .‬ﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﶈﺪ‪‬ﺛﲔ ﺟﺮ‪‬ﺣﻮﺍ ﺑﻌﺾ ﺭﻭﺍﺓ‬ ‫ﻭﺷﺮﺣ ‪‬‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻨﺎﺟ ‪‬ﻢ ﻋﻦ ﲪﻖ ﻓﻘﻂ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﳊﺪﻳﺚ ﻛﺎﻥ ﻳﺘـﻀﻤﻦ ﻧﺒـﻮﺀﺓ‬ ‫ﲢﻘﻘﺖ ﰲ ﻣﻮﻋﺪﻫﺎ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳊﺪﻳﺚ ﻗﺪ ﻛﺸﻒ ﻋﻦ ﺻﺪﻗﻪ ﺑﻨﻔﺴﻪ ﻓﺄﻱ ﺷـﻚ‬ ‫ﺑﻘﻲ ﰲ ﺻﺤﺘﻪ؟ ﻭﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺸﻜﻜﻮﻥ ﺣﱴ ﺑﻌﺪ ﻭﺟﻮﺩ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺻﺤﺘﻬﺎ ﻓﻬﻢ‬ ‫ﺖ ﺷﺒﻬ ﹲﺔ ﰲ ﺃﺳـﻠﻮﺏ ﺍﶈـﺪ‪‬ﺛﲔ‬ ‫ﺃﹶﻧﻌﺎﻡ ﻭﻟﻴﺴﻮﺍ ﺃﻧﺎﺳﺎ‪ .‬ﻭﻟﻨﻔﺮﺽ ﺟﺪﻻ ﺃﻧﻪ ﻗﺪ ﺑﻘﻴ ‪‬‬ ‫ﺖ ﺗﻠﻚ ﺍﻟﺸﺒﻬﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ .‬ﻓﺈﺫﺍ‬ ‫ﻟﻠﺘﺤﻘﻴﻖ ﰲ ﺻﺤﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻘﺪ ﺃﺯﻳﻠ ‪‬‬ ‫ﻛﺎﻥ ﺍﶈﺪ‪‬ﺛﻮﻥ ﻗﺪ ﺿﻌ‪‬ﻔﻮﺍ ﺣﺪﻳﺜﺎ ﻣﺎ ﲝﺴﺐ ﻗﻮﺍﻋﺪ ﺟﺮﺡ ﺍﻟﺮﻭﺍﺓ ﻭﺗﻌﺪﻳﻠـﻬﻢ ﻭﺯﺍﻝ‬ ‫ﺫﻟﻚ ﺍﻟﻀﻌﻒ ﻋﻦ ﻃﺮﻳﻖ ﺁﺧﺮ‪ ،‬ﻓﻼ ﳚﻮﺯ ﻟﻠﻤﺤﺪﺛﲔ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺗﻀﻌﻴﻔﻪ‪ .‬ﺃﻣـﺎ‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻓﻠﻢ ﻳﻌﺘﱪﻩ ﺃﺣ ‪‬ﺪ ﻣﻮﺿﻮﻋ‪‬ﺎ ﻭﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻛﹸﺘﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ‬ ‫ﻱ ﺣﺪﻳﺚ ﺃﻭ ﻛﺬﺑ‪‬ﻪ ﻻ ﻳﺘﻮﻗﻒ‬ ‫ﻛﻠﻴﻬﻤﺎ‪ .‬ﻭﻳﻌﺮﻑ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺟﻴﺪﺍ‪ ،‬ﺃﻥ ﺻﺪﻕ ﺃ ِ‬ ‫ﻗﻄﻌﺎ ﻋﻠﻰ ﺭﺃﻱ ﺍﶈﺪﺛﲔ ﻓﻴﻪ‪ ،‬ﺑﻞ ﻣﻦ ﺍﶈﺘﻤﻞ ﺟﺪﺍ ﺃﻥ ﻳﻜﻮﻥ ﺍﶈﺪﺛﻮﻥ ﻗﺪ ﺍﻋﺘـﱪﻭﺍ‬ ‫ﺣﺪﻳﺜﺎ ﻣﺎ ﻣﻮﺿﻮﻋﺎ ﻭﺗﺘﺤﻘﻖ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ ﰲ ﻣﻮﻋﺪﻫﺎ ﻓﻴﺘﺒﲔ ﺻﺪﻗﹸﻪ‪ ،‬ﻓـﻼ‬ ‫‪‬ﻤﻨﺎ ﻗﻮﺍﻋ ‪‬ﺪ ﺍﶈﺪﺛﲔ ﻭﺇﳕﺎ ﻳﻬﻤﻨﺎ ﲢ ﱡﻘ ‪‬ﻖ ﺻﺤﺔ ﺍﳊﺪﻳﺚ‪.‬‬ ‫ﻓﺈﺫﺍ ﻛﺸﻒ ﺍﷲ ﺻﺪﻕ ﺣﺪﻳﺚ ﻣﺎ ﺑﻄﺮﻳﻖ ﺁﺧﺮ ﻭﺑﺮﻫﻦ ﻋﻠﻰ ﺻﺪﻗﻪ ﲟﺎ ﻳﺒﻌـﺚ‬ ‫ﻋﻠﻰ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﻘﻨﺎﻋﺔ‪ ،‬ﻓﻤﻦ ﻣﻨﺘﻬﻰ ﺍﳋﻴﺎﻧﺔ ﻭﺍﻹﳊﺎﺩ ﺃﻥ ﻻ ﻳﺘﺨﻠﻰ ﺍﳌـﺮﺀ ﻋـﻦ‬ ‫ﻚ ﰲ ﺳﻠﻮﻙ ﺍﻟﺮﺍﻭﻱ ﺍﻟﻔﻼﱐ‪ .‬ﻓﻤﺜﻠﻪ ﻛﻤﺜﻞ‬ ‫ﺍﻟﻈﻨﻮﻥ ﺍﻟﻔﺎﺳﺪﺓ ﻭﻳﻘﻮﻝ ﺇﻥ ﻓﻼﻧﺎ ﻗﺪ ﺷ ‪‬‬ ‫ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻮﻓﺎﺓ ﺇﻧﺴﺎﻥ ﻣﺎ ﺑﺸﻬﺎﺩﺓ ﺭﻭﺍﺓ ﺛﻘﺎﺓ ﰒ ﺣﻀﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺍﻋﺘ‪‬ﱪ ﻣﻴﺘﺎ‬ ‫ﻓﻠﻢ ﻳﻌﺘﱪﻭﻩ ﺣﻴ‪‬ﺎ ﺣﱴ ﺑﻌﺪ ﻣﺜﻮﻟﻪ ﺃﻣﺎﻣﻬﻢ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﺇﻥ ﺍﻟﺮﻭﺍﺓ ﺛﻘﺎﺕ ﺟﺪﺍ‪ ،‬ﻟـﺬﺍ ﻻ‬ ‫ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﺘﱪﻩ ﺣﻴﺎ‪ .‬ﻓﻬﻜﺬﺍ ﻗﺪ ﺗﻠﻘﹼﻰ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﻜـﻦ ﺍﻟﻌﻘـﻞ ﱂ‬ ‫ﻳﻘﺘﺮﺏ ﻣﻨﻬﻢ ﺇﱃ ﺍﻵﻥ‪.‬‬

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‫ﻫﻨﺎ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺓ ﺑﻴﺎ ﹸﻥ ﺍﳊﻜﻤﺔ‪ :‬ﳌﺎﺫﺍ ﻭﺻ‪‬ـﻒ ﺍﷲ ﺧـﺴﻮﻑ ﺍﻟﻘﻤـﺮ‬ ‫ﻭﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﺍﻟﻠﺬﻳﻦ ﻇﻬﺮﺍ ﰲ ﺭﻣﻀﺎﻥ ﺁﻳﺘ‪‬ﲔ ﻟﻠﻤﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ؟ ﻓﻤﺎ ﺍﻟﺴﺮ ﰲ‬ ‫ﺫﻟﻚ؟‬ ‫ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻛﺎﻥ ﻳﻌﻠﻢ ﺃﻥ ﻋﻠﻤـﺎﺀ ﺍﻹﺳـﻼﻡ ﺳـﻴﻜﻔﱢﺮﻭﻥ ﺍﳌﻬـﺪﻱ‬ ‫ﻭﺳﻴ‪‬ﺼﺪﺭﻭﻥ ﻓﺘﺎﻭﻯ ﺍﻟﺘﻜﻔﲑ ﺿﺪﻩ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻵﺛﺎﺭ ﻭﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﺃﻧﻪ ﻣﻦ ﺍﳌﺆﻛﺪ ﺃﻥ ﺍﳌﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ ﻗﺒﻞ ﻗﺒﻮﻟﻪ ﺳﻴﺴﻤﻊ ﻓﺘﺎﻭﻯ ﺍﻟﺘﻜﻔﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﺍﳌﻌﺎﺻﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺳﻴﺼﻔﻮﻧﻪ ﺑﺎﻟﻜﺎﻓﺮ ﻭﺍﳌﻠﺤﺪ ﻭﺳﻴﻜﻴﺪﻭﻥ ﻟﻘﺘﻠﻪ ﺇﺫﺍ ﺍﺳﺘﻄﺎﻋﻮﺍ‪ .‬ﻭﲟﺎ‬ ‫ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ ﻭﺯﻫ‪‬ﺎﺩ ﺍﳌﻠﺔ ﲟﻨـﺰﻟﺔ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻟﻸﺭﺽ ﻭ‪‬ﻢ ﻳﺰﻭ ﹸﻝ ﻇـﻼ ‪‬ﻡ‬ ‫ﺍﻟﻌﺎﱂ‪ ،‬ﳍﺬﺍ ﻗﺪ ﺍﺳﺘﺪ ﹼﻝ ﺍﷲ ﺑﻈﻼﻡ ﺃﺟﺮﺍ ٍﻡ ﲰﺎﻭﻳﺔ ﺃﻱ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻋﻠﻰ ﻇﻠﻤـﺔ‬ ‫ﻗﻠﻮﺏ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺰﻫﺎﺩ‪ ،‬ﻛﺄﻥ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﻇﻬﺮ ﰲ ﺍﻟـﺸﻤﺲ ﻭﺍﻟﻘﻤـﺮ‬ ‫ﺍﻷﺭﺿﻴﲔ ﺃﻭﻻ ﲝﻴﺚ ﺃﻇﻠﻤﺖ ﻗﻠﻮﺏ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺰﻫﺎﺩ‪ ،‬ﰒ ﻇﻬﺮ ﰲ ﺍﻟﺴﻤﺎﺀ ﻟﻠﺘﻨﺒﻴﻪ‬ ‫ﺇﱃ ﺫﻟﻚ‪ ،‬ﻟﻴ‪‬ﻌﻠﻢ ﺃﻥ ﺍﻟﺒﻼﺀ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺰﻫﺎﺩ ﻭﺃﻭﺭﺩ ﻋﻠﻴﻬـﺎ‬ ‫ﺣﺎﻟﺔ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﻗﺪ ﺷﻬﺪﺕ ﻟﻪ ﺍﻟﺴﻤﺎﺀُ‪ ،‬ﻷﻥ ﺍﻟﺴﻤﺎﺀ ﺗـﺸﻬﺪ ﻋﻠـﻰ‬ ‫ﺃﻋﻤﺎﻝ ﺍﻷﺭﺽ‪.‬‬ ‫ﻭﺍﳊﻜﻤﺔ ﻧﻔﺴﻬﺎ ﻛﺎﻧﺖ ﺗﻜﻤﻦ ﰲ ﺍﻧﺸﻘﺎﻕ ﺍﻟﻘﻤﺮ ﺍﻟﺬﻱ ﻇﻬﺮ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ‬ ‫ﺃﻳﻀﺎ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﻧﻮ ‪‬ﺭ ﻋﻠﻮﻡ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﱂ ﻳ‪‬ﺜﺒﺘﻮﺍ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺍﻟﻨﻮﺭ ﻭﲤﺰ‪‬ﻗﺖ ﺃﻣﺎﻧﺘﻬﻢ ﻭﺗﺪﻳ‪‬ﻨﻬﻢ‪ ،‬ﻭﻗﺪ ﻛﺸﻔﺖ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻧﺸﻘﺎﻕ ﺍﻟﻘﻤﺮ ﰲ ﺫﻟـﻚ‬ ‫ﺍﻟﻌﺼﺮ ﺃﻳﻀﺎ ﺃﻥ ﻭﺭﺛﺔ ﺍﻟﻨﻮﺭ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﺣﺒ‪‬ﻮﺍ ﺍﻟﻈﻼﻡ‪ .‬ﻭﻣﻦ ﺍﳌﺆﺳـﻒ ﻫﻨـﺎ ﺃﻥ‬ ‫ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺍﻟﺬﻱ ﻇﻬﺮ ﰲ ﺍﻟﺴﻤﺎﺀ ﰲ ﺭﻣﻀﺎﻥ ﻗﺒـﻞ ﻣـﺪﺓ ﻗـﺪ ﺯﺍﻝ‪،‬‬ ‫ﻭﺍﺳﺘﻌﺎﺩﺕ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻧﻮﺭﳘﺎ ﻭﺃﺷﺮﻗﺎ ﻛﻼﳘﺎ‪ ،‬ﻏﲑ ﺃﻥ ﻋﻠﻤﺎﺀﻧـﺎ ﻭﺯﻫ‪‬ﺎﺩﻧـﺎ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺴﻤ‪‬ﻮﻥ ﴰﺲ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺑﺪﺭ ﺍﻟﻌﺮﻓﺎﺀ ﻣﺎ ﺯﺍﻟﻮﺍ ﺇﱃ ﻫـﺬﺍ ﺍﻟﻴـﻮﻡ ﻣـﺼﺎﺑﲔ‬ ‫ﺑﺎﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ‪.‬‬ ‫ﻭﻛﺎﻧﺖ ﰲ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﰲ ﺭﻣﻀﺎﻥ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥ ﺭﻣـﻀﺎ ﹶﻥ ﺷـﻬ ‪‬ﺮ‬ ‫ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﱪﻛﺎﺕِ‪ ،‬ﻭﺃﻥ ﺍﳌﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ ﺃﻳﻀﺎ ﰲ ﺣﻜﻢ ﺭﻣـﻀﺎﻥ‪،‬‬

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‫ﻑ ﺍﻟﻘﺮﺁﻥ ﻭﻇﻬﻮ ِﺭ ﺍﻟﱪﻛﺎﺕ ﻛﺮﻣﻀﺎﻥ‪ ،‬ﻓﺈﻋﺮﺍﺽ‬ ‫ﻷﻥ ﺯﻣﻨﻪ ﺃﻳﻀﺎ ﺯﻣ ‪‬ﻦ ﻧﺰﻭﻝ ﻣﻌﺎﺭ ِ‬ ‫ﺻﻔﹸﻬﻢ ﺇﻳﺎﻩ ﻛﺎﻓﺮﺍ ﲟﻨـﺰﻟﺔ ﺍﳋـﺴﻮﻑ ﻭﺍﻟﻜـﺴﻮﻑ ﰲ‬ ‫ﺍﳌﺸﺎﻳﺦ ﻋﻨﻪ ﰲ ﺯﻣﻨﻪ ﻭﻭ ‪‬‬ ‫ﺭﻣﻀﺎﻥ‪ .‬ﻓﺈﺫﺍ ﺭﺃﻯ ﺃﺣﺪ ﰲ ﺍﳌﻨﺎﻡ ﺃﻧﻪ ﻗﺪ ﻇﻬﺮ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﰲ ﺭﻣـﻀﺎﻥ‬ ‫ﻓﺈﳕﺎ ﺗﺄﻭﻳﻠﻪ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺳﻴﻌﺎﺭِﺿﻮﻥ ﺇﻧﺴﺎﻧﺎ ﻣﺒﺎﺭﻛﺎ ﰲ ﺯﻣﻨﻪ ﻭﻳـﺴﺒ‪‬ﻮﻧﻪ ﻭﻳ‪‬ﻬﻴﻨﻮﻧـﻪ‬ ‫ﻭﻳﻜﻔﱢﺮﻭﻧﻪ‪ .‬ﻭﻗﺪ ﲰ‪‬ﻲ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺍﳌﻮﻋﻮﺩ ﺑﺎﳌﻬﺪﻱ ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﺃﻥ ﺍﻟﻨﺎﺱ ﻟـﻦ‬ ‫ﻳﻌﺘﱪﻭﻩ ﻣﻬﺪﻳ‪‬ﺎ ﺃﻱ ﻓﺎﺋﺰﺍ ﺑﺎﳍﺪﻯ ﺑﻞ ﺳﻮﻑ ﻳﺴﻤ‪‬ﻮﻧﻪ ﻛﺎﻓﺮﺍ ﻭﻣﻠﺤﺪﺍ‪ ،‬ﻓﻘﺪ ‪‬ﻋﻴ‪‬ﻦ ﻟـﻪ‬ ‫ﺏ ﻭﺍﻟﺪﻓﻊ ﺳﻠﻔﺎ‪ ،‬ﻛﻤﺎ ‪‬ﺳﻤ‪‬ﻲ ﻧﺒﻴ‪‬ﻨﺎ ﻣ‪‬ﺤﻤ‪‬ﺪ‪‬ﺍ ﺭﺩ‪‬ﺍ ﻋﻠـﻰ ﺍﻟـﺬﻳﻦ‬ ‫ﻫﺬﺍ ﺍﻻﺳ ‪‬ﻢ ﻟﻠﺬ ‪‬‬ ‫ﻛﺎﻧﻮﺍ ﻳﺬﻣ‪‬ﻮﻧﻪ ﻟﻴﺸﲑ ﺇﱃ ﺃﻥ ﺍﻷﺷﺮﺍﺭ ﻭﺍﳋﺒﺜﺎﺀ ﺳﻴﺬﻣ‪‬ﻮﻥ ﻫﺬﺍ ﺍﻟﻨﱯ ﺍﳉﺪﻳﺮ ﺑﺎﳊﻤـﺪ‬ ‫ﻭﺍﻟﺜﻨﺎﺀ‪ ،‬ﻟﻜﻨﻪ ﳏﻤ‪ ‬ﺪ ﺃﻱ ﺍﻟﺬﻱ ‪‬ﺣﻤ‪‬ﺪ ﻛﺜﲑﺍ ﻭﻟﻴﺲ ﻣ‪‬ﺬﻣ‪‬ﻤﺎ ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ‪.‬‬ ‫ﻭﳑﺎ ﳚﺪﺭ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻪ ﺃﻥ ﺍﻟﻮﻋﺪ ﰲ ﺍﳊﺪﻳﺚ ﻛﺎﻥ ﲝﺪﻭﺙ ﺍﺛﻨﲔ ﻣﻦ ﺍﳋﺴﻮﻑ‬ ‫ﻭﺍﻟﻜﺴﻮﻑ‪ .‬ﺃﺣﺪﳘﺎ ﺧﺴﻮﻑ ﻗﻠﻮﺏ ﺍﳌﺸﺎﻳﺦ ﻭﺍﻟﺰﻫـﺎﺩ ﻭﻛـﺴﻮﻓﻬﺎ‪ ،‬ﻭﺍﻟﺜـﺎﱐ‬ ‫ﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﻭﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ‪ ،‬ﻓﻘﺪ ﺣﻘﻖ ﺍﳌﺸﺎﻳﺦ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﻋﻠﻰ‬ ‫ﺍﻷﺭﺽ ﺑﺄﻳﺪﻳﻬﻢ‪ ،‬ﻷ‪‬ﻢ ﺑﻌﺪ ﺍﻟﻔﻮﺯ ﺑﻨﻮﺭ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﺃﻋﺮﺿﻮﺍ ﻣﺘﻌﻤﺪﻳﻦ ﻋﻦ ﺭﺟﻞ‬ ‫ﻛﺎﻥ ﳚﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﺑﻪ‪ ،‬ﻏﲑ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ‪‬ﺬﺍ ﺇﺫ ﻗﺪ‬ ‫ﻭﺭﺩ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺃﻥ ﺍﳌﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ ﺳﻴﻜﻔﱠﺮ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻓﻘﺪ ﺣﻘﻖ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ‬ ‫ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﺑﺘﻜﻔﲑﻱ‪ ،‬ﻛﻤﺎ ﲢﻘﻖ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﰲ ﺍﻟﺴﻤﺎﺀ‪.‬‬ ‫ﻭﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻳﻀﺎ ﺃﻥ ﺍﳌﻬﺪﻱ ﻭ‪‬ﺻﻒ ﰲ ﺍﳊﺪﻳﺚ ﺑﺂﻝ ﳏﻤﺪ ﻣﺜﻠﻤﺎ‬ ‫‪‬ﻭﺻِﻒ ﺍﳌﺴﻴﺤﻴﻮﻥ ﰲ ﺍﳊﺪﻳﺚ ﺑﺂﻝ ﻋﻴﺴﻰ‪.‬‬ ‫ﺏ ﺍﻵﻳﺔ؛ ﺃﻟﻴﺲ ﻫﺬﺍ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺁﻳـﺔﹰ؟ ﺃﻻ ﻳﻜـﺸﻒ‬ ‫ﻓﻠﻴﺘﺪﺑﺮ ﻃﻼ ‪‬‬ ‫ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺃﻥ ﺍﳌﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ ﻗﺪ ﻇﻬﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﹸﻛﺬﱢﺏ ﻭ ﹸﻛﻔﱢﺮ‪ ،‬ﻷﻥ‬ ‫ﺍﻵﻳﺔ ﺗﻈﻬﺮ ﻣﻦ ﺃﺟﻞ ﺗﺼﺪﻳﻖ ﻣ‪‬ﻦ ﺭ‪‬ﻓﺾ‪ ،‬ﻓﻴﺎ ﺃﺳﻔﺎ ﻋﻠﻰ ﻣﺸﺎﳜﻨﺎ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺍﻟﺰﻫﺎﺩ‬ ‫ﺍﳌﻐﺘﺮ‪‬ﻳﻦ ﺍﻟﺬﻳﻦ ﻻ ﻳﺘﺪﺑﺮﻭﻥ ﺃﻥ ﺍﻵﺛﺎﺭ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺑﻴ‪‬ﻨﺖ ﺃﻥ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﳌﻬـﺪﻱ‬ ‫ﻑ‬ ‫ﺍﳌﻮﻋﻮﺩ ﺃﻧﻪ ﺳﻴ‪‬ﻜﻔﱠﺮ ﺑﺸﺪﺓ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ‪ ،‬ﰒ ﺳﻮﻑ ﻳﻈﻬﺮ ﻟﺘـﺼﺪﻳﻘﻪ ﺍﳋـﺴﻮ ‪‬‬ ‫ﻭﺍﻟﻜﺴﻮﻑ ﰲ ﺍﻟﺴﻤﺎﺀ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻘﺪ ﲢﻘﻘﺖ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺔ ﲟﻨﺘـﻬﻰ ﺍﳉـﻼﺀ‬

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‫ﻭﺍﻟﻮﺿﻮﺡ‪ .‬ﺃﻓﻼ ﻳﺰﺍﻝ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﱂ ﻳﻨﺘﺒﻬﻮﺍ ﺇﱃ ﺍﳊﻖ ﺣﱴ ﺑﻌﺪ ﻇﻬﻮﺭ ﺁﻳ ٍﺔ ﺑﻴﻨـ ٍﺔ‬ ‫ﻳ‪‬ﺪﻋ‪‬ﻮﻥ ﺃﺗﻘﻴﺎﺀ ﻭﺭﻋﲔ؟ ﻻ ﺗﺘﻮﻟﺪ ﰲ ﻗﻠﻮ‪‬ﻢ ﺧﺸﻴ ﹸﺔ ﺍﷲ‪ .‬ﻣﺎ ﻫﺬﻩ ﺍﻷﻗﻔﺎﻝ ﻋﻠﻰ ﻗﻠﻮﺏ‬ ‫ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﱂ ﻳﺼﺪ‪‬ﻗﻮﺍ ﺃﻱ ﺗﺼﺪﻳﻖ!‬ ‫ﺕ ﻣﲑﺯﺍ ﺃﲪﺪ ﺑﻴﻚ ﺍﳍﻮﺷﻴﺎﺭﺑﻮﺭﻱ‪ .‬ﻭﺃﻧﺘﻢ‬ ‫ﻭﻣﻦ ﲨﻠﺔ ﺍﻵﻳﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺁﻳ ﹸﺔ ﻣﻮ ِ‬ ‫ﺗﻌﻠﻤﻮﻥ ﺟﻴﺪﺍ ﺃﻧﻪ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺻﺮﺍﺣﺔ ﺃﻧﻪ ﺳﻴﻤﻮﺕ ﺧﻼﻝ ﺛﻼﺙ ﺳـﻨﻮﺍﺕ‬ ‫ﻣﻦ ﻳﻮﻡ ﻋﻘﺪ ﻗﺮﺍﻥ ﺍﺑﻨﺘﻪ‪ ،‬ﰒ ﱂ ﺗﻜﺪ ﲤﻀﻲ ﺳﺘﺔ ﺃﺷﻬﺮ ﻋﻠﻰ ﻗﺮﺍ‪‬ﺎ ﺣﱴ ﻭﺍﻓﺘ‪‬ﻪ ﺍﳌﻨﻴﺔ‬ ‫ﰲ ﻫﻮﺷﻴﺎﺭﺑﻮﺭ‪ .‬ﺗﺪﺑﺮﻭﺍ ﺍﻵﻥ ﺃﻻ ﻳﺸﻜﻞ ﻫﺬﺍ ﺁﻳﺔﹰ؟ ﻓﻬﻞ ﻳﻌﻠﻢ ﻫﺬﺍ ﺍﻟﻐﻴﺐ ﻏﲑ ﺍﷲ؟‬ ‫ﻏﲑ ﺃﻥ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻨﺒﻮﺀﺓ ﺍﳌﺘﻌﻠﻖ ﲟﻮﺕ ﺻﻬﺮﻩ ﻗﺪ ﺗﺄﺧﺮ ﺑـﺴﺒﺐ ﺍﻟـﺸﺮﻁ‬ ‫ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﺘﻤﺘ‪‬ﻊ ﺻﻬﺮ‪‬ﻩ ﻣﻦ ﺍﻟﺸﺮﻁ ﰲ ﺍﻹﳍﺎﻡ ﻛﻤﺎ ﲤﺘﻊ ﺁ‪‬ـﻢ؛ ﻓﻘـﺪ‬ ‫ﺃﺻﻴﺐ ﺃﻗﺎﺭﺏ ﺃﲪﺪ ﺑﻴﻚ ‪‬ﻠﻊ ﻭﻛﺎﺭﺛﺔ ﺑﻌﺪ ﻣﻮﺗﻪ‪ .‬ﻓﻜﺎﻥ ﳚﺐ ﺃﻥ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣـﻦ‬ ‫ﺍﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻹﳍﺎﻡ ‪-‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﰲ ﻧﺒﻮﺀﺓ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﺣﱴ ﻟﻮ ﱂ‬ ‫ﺖ ﺻﻬﺮ‪‬ﻩ ﻋﻨﺪﺋـﺬ ﰲ‬ ‫ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﻱ ﺷﺮﻁ ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﻗﻮﻡ ﻳﻮﻧﺲ‪ -‬ﻓﻠﻢ ﳝ ‪‬‬ ‫ﻑ ﲨﻴ ِﻊ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﻭﺑﺴﺒﺐ ﺗﻮﺑﺘﻬﻢ ﻭﺭﺟﻮﻋﻬﻢ‪ ،‬ﻟﻜﻦ ﺗﺬﻛﱠﺮﻭﺍ‬ ‫ﺍﳌﻴﻌﺎﺩ ﻧﺘﻴﺠﺔ ﺧﻮ ِ‬ ‫ﺃﻥ ﻗﻮﻝ ﺍﷲ ﻻ ﳝﻜﻦ ﺇﺧﻼﻓﻪ ﻭﺃﻥ ﺍﻟﻌﺎﻗﺒﺔ ﻫﻲ ﻣﺎ ﻛﺘﺒﻨﺎ ﻋﻨﻬﺎ ﻣﺮﺍﺭﺍ‪ ،‬ﻻ ﳝﻜـﻦ ﺃﻥ‬ ‫ﻳ‪‬ﺨﻠﹶﻒ ﻭﻋ ‪‬ﺪ ﺍﷲ‪ .‬ﻓﻐﺎﻳﺔ ﺍﻟﻘﻮﻝ ﺃﻥ ﻣﻮﺕ ﺃﲪﺪ ﺑﻴﻚ ﻫﻮ ﺍﻵﺧﺮ ﺁﻳ ﹲﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ‪.‬‬ ‫ﺕ ﺃﻣﻮ ‪‬ﺭ ﻏﻴﺒﻴﺔ ﻛﺜﲑﺓ‪ ،‬ﻓﻨﺒﻮﺀﺓ ﻣﻮﺕ ﺍﻟﺒﺎﻧﺪﻳﺖ ﺩﻳﺎﻧﻨﺪ ﻗﺒـﻞ‬ ‫ﻣﺜﻞ ﺫﻟﻚ ﻗﺪ ﻇﻬﺮ ‪‬‬ ‫ﺍﻷﻭﺍﻥ‪ ،‬ﻭﻧﺒﻮﺀﺓ ﻋﺪﻡ ﲤﻜﱡﻦ ﺩﻟﻴﺐ ِﺳ‪‬ﻨﺞ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﲜﻮﻟﺘﻪ ﺑﺎﳍﻨﺪ‪ ،‬ﻭﻧﺒﻮﺀ ﹸﺓ ﺗﻌـﺮ‪‬ﺽ‬ ‫ﻣﻬﺮ ﻋﻠﻲ ﺍﳍﻮﺷﻴﺎﺭﺑﻮﺭﻱ ﳌﺼﻴﺒﺔ ﻗﺒﻞ ﺍﻷﻭﺍﻥ‪ ،‬ﻓﻜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻳﺸﻬﺪ ﻋﻠﻴﻬﺎ ﻣﺌﺎﺕ‬ ‫ﺍﻟﻨﺎﺱ‪ .‬ﻭﻫﻨﺎﻙ ﻗﺮﺍﺑﺔ ‪ ٣٠٠٠‬ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻐﻴﺐ ﺍﻃﻠﻊ ﻋﻠﻴﻬﺎ ﺑﲔ ﺣﲔ ﻭﺁﺧﺮ ﳑـﻦ‬ ‫ﻋﺎﺷﻮﺍ ﰲ ﺻﺤﺒﱵ‪ ،‬ﻭﻛﺜﲑﻭﻥ ﻣﻨﻬﻢ ﻣﺎ ﺯﺍﻟﻮﺍ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ‪ .‬ﻭﺃﻗﻮﻝ ﺻﺪﻗﺎ ﻭﺣﻘﺎ‬ ‫ﺃﻥ ﻛﻞ ﻣﻦ ﻋﺎﺵ ﰲ ﺻﺤﺒﱵ ﻣﺪﺓ ﻣﻌﻘﻮﻟﺔ‪ ،‬ﻓﻤﻦ ﺍﳌﺆﻛﺪ ﺃﻧﻪ ﺭﺃﻯ ﺁﻳ ﹰﺔ ﻣﻦ ﺍﻵﻳﺎﺕ‪.‬‬ ‫ﻭﻟﻴﺲ ﻫﻨﺎﻟﻚ ﻣ‪‬ﻦ ﻋﺎﺵ ﻣﻌﻲ ﺇﱃ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﻣِﻦ ﺩﻭﻥ ﺃﻥ ﻳـﺸﻬﺪ ﺁﻳـﺔ ﺃﻭ ﱂ‬ ‫ﻳﺴﻤﻊ ﺃﻱ ﺧﱪ ﻣﻦ ﺍﻟﻐﻴﺐ‪ .‬ﺍﺳﺘﺤﻠﻔﻮﺍ ﻭﺍﺳﺄﻟﻮﺍ ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺃﻭ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‬ ‫ﺍﺑﻨ‪‬ﻲ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﺰﻧﻮﻱ ﺍﻟﻠﺬﻳﻦ ﻳﻜﻔﱢﺮﺍﻧﲏ ﺍﻵﻥ ﻭﳘﺎ ﻣﻦ ﺃﻟﺪ ﺍﻷﻋـﺪﺍﺀ؛ ﺃﱂ‬

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‫ﹸﺃﲰِﻊ ﺇﳍﺎﻣﺎ ﰲ ﻣﺪﻳﻨﺔ ﻫﻮﺷﻴﺎﺭﺑﻮﺭ ﻗﺒﻞ ‪ ١١‬ﻋﺎﻣﺎ "ﺃﻳﺘﻬﺎ ﺍﳌﺮﺃﺓ ﺗﻮﰊ ﺗﻮﰊ ﻓﺈﻥ ﺍﻟﺒﻼﺀ‬ ‫ﻋﻠﻰ ﻋﻘﺒﻚ"‪ .‬ﺃﻱ ﺗﻮﰊ ﺗﻮﰊ ﺃﻳﺘﻬﺎ ﺍﳌﺮﺃﺓ ‪ -‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﺮﺃﺓ ﻫﻨﺎ ﺃ ‪‬ﻡ ﺯﻭﺟﺔ ﺃﲪـﺪ‬ ‫ﺑﻴﻚ ﺍﳍﻮﺷﻴﺎﺭﺑﻮﺭﻱ‪ -‬ﻓﺈﻥ ﺍﻟﺒﻼﺀ ﻧﺎﺯﻝ ﻋﻠﻰ ﺍﺑﻨﺘﻚ ﻭﺍﺑﻨﺘﻬﺎ‪ .‬ﻭﻗﺪ ﻧﺰﻝ ﺑﻼﺀ ﻭﺍﺣﺪ ﺇﺫ‬ ‫ﻕ ﻭﻟﻦ ﻳﺘﺮﻛﻪ ﺍﷲ ﺣﱴ ﳛﻘﻘﻪ‪ ،‬ﻟﻜﻦ ﳌـﺎ‬ ‫ﻣﺎﺕ ﺃﲪﺪ ﺑﻴﻚ‪ ،‬ﺃﻣﺎ ﺑﻼﺀ ﺑﻨﺖ ﺍﻟﺒﻨﺖ ﻓﺒﺎ ٍ‬ ‫ﻛﺎﻧﺖ ﻛﻠﻤﺔ "ﺗﻮﰊ" ﰲ ﺍﻹﳍﺎﻡ ﺗ‪‬ﻔﺼﺢ ﻋﻦ ﺍﻟﺸﺮﻁ‪ -‬ﻭﻗﺪ ﺣﻘﻘﻪ ﺃﻗﺎﺭﺏ ﺃﲪﺪ ﺑﻴﻚ‬ ‫ﺑﻌﺪ ﻣﻮﺗﻪ؛ ﺣﻴﺚ ﺧﺎﻓﻮﺍ ﻭﺃﺻﻴﺒﻮﺍ ﺑﺬﻋﺮ ﻭﺍﻧﺸﻐﻠﻮﺍ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺮﺟﻮﻉ ﻟـﺴﻼﻣﺔ‬ ‫ﺻﻬﺮ ﺃﲪﺪ ﺑﻴﻚ‪ -‬ﻓﺘﺄﺧﺮ ﻣﻮﺕ ﺻﻬﺮ ﺃﲪﺪ ﺑﻴﻚ ﲝﺴﺐ ﺳـﻨﺔ ﺍﷲ ﺗﻌـﺎﱃ‪ ،‬ﻷﻥ‬ ‫ﺕ ﺃﲪﺪ ﺑﻴﻚ ﰲ ﻗﻠﻮ‪‬ﻢ ﺃﺩ‪‬ﻯ ‪‬ﻢ ﺇﱃ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻭﻭﺍﺿﺢ ﺃﻥ‬ ‫ﺍﻟﺮﻋﺐ ﺍﻟﺬﻱ ﺭﺳ‪‬ﺨﻪ ﻣﻮ ‪‬‬ ‫ﺍﻟﺘﺠﺮﺑﺔ ﺗﺆﺛﺮ ﰲ ﺍﻹﻧﺴﺎﻥ ﺗﺄﺛﲑﺍ ﻗﻮﻳﺎ ﻭﲤﻸ ﻗﻠﺒﻪ ﺑﺎﻟﺮﻋﺐ ﻭﺍﳋﻮﻑ‪ ،‬ﻓﻬﻜﺬﺍ ﺣﺪﺙ‬ ‫ﻣﻌﻬﻢ ﺑﻌﺪ ﻣﻮﺕ ﺃﲪﺪ ﺑﻴﻚ‪.‬‬ ‫ﻛﺬﻟﻚ ﳚﺐ ﺃﻥ ﻳ‪‬ﺴﺄﻝ ﺍﻟﺸﻴ ‪‬ﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺣﻠﻔﺎ‪ :‬ﺃﻟﻴﺲ ﺻـﺤﻴﺤﺎ‬ ‫ﺃﱐ ﻛﻨﺖ ﻋﻨﺪﻩ ﰲ ﺑﻴﺘﻪ ﺑﺎﳌﺼﺎﺩﻓﺔ ﻗﺒﻞ ﺯﻭﺍﺟﻲ ﰲ ﺩﳍﻲ ﺇﺫ ﻃﻠﺐ ﻣﲏ ﺃﺛﻨﺎﺀ ﺍﳊﺪﻳﺚ‬ ‫ﻱ ﺇﳍﺎﻡ ﺟﺪﻳﺪ ﺇﺫﺍ ﻛﻨﺖ ﻗﺪ ﺗﻠﻘﻴﺘ‪‬ﻪ‪ ،‬ﻓﺄﲰﻌ‪‬ﺘﻪ ﺇﳍﺎﻣﺎ ﺟﺪﻳﺪﺍ ﻛﻨﺖ ﻗﺪ‬ ‫ﺃﻥ ﺃﺫﻛﺮ ﻟﻪ ﺃ ‪‬‬ ‫ﺗﻠﻘﻴﺘﻪ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻭﻳﺘﻌﻠﻖ ‪‬ﺬﺍ ﺍﻟﺰﻭﺍﺝ ﻭﺍﳉﺰﺀ ﺍﻵﺧﺮ ﻟﻪ‪ ،‬ﻭﻫﻮ "ﺑﻜﺮ ﻭﺛﻴﺐ" ﺃﻱ‬ ‫ﻗﺪ ﹸﻗﺪ‪‬ﺭ ﱄ ﺃﻥ ﺃﺗﺰﻭﺝ ﺑﻜﺮﺍ ﺃﻭﻻ ﰒ ﺛﻴﺒﺎ؟ ﺃﻧﺎ ﺃﺗﺬﻛﺮ ﻫﺬﺍ ﺍﻹﳍﺎﻡ ﻭﻻ ﺃﻋﺘﻘﺪ ﺃﻥ ﳏﻤﺪ‬ ‫ﺣﺴﲔ ﻗﺪ ﻧﺴﻴﻪ‪ ،‬ﻭﻻ ﺯﻟﺖ ﺃﺗﺬﻛﺮ ﺑﻴﺘﻪ ﺍﻟﺬﻱ ﺃﲰﻌﺘ‪‬ﻪ ﻓﻴﻪ ﻫﺬﺍ ﺍﻹﳍﺎﻡ ﺟﺎﻟﺴﺎ ﻋﻠـﻰ‬ ‫ﻱ ﺃﺛﺮ ﻭﱂ ﺃﻛﻦ ﻗﺪ ﻓﻜـﺮﺕ ﰲ ﺍﻟـﺰﻭﺍﺝ‬ ‫ﻛﺮﺳﻲ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳊﺎﺩﺙ ﺃﲪﺪ ﺑﻴﻚ ﺃ ‪‬‬ ‫ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﻔﻬﻢ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﺁﻳ ﹰﺔ ﻣﻦ ﺍﷲ ﻗﺪ ﺭﺃﻯ ﲢ ﱡﻘ ‪‬ﻖ ﺟـﺰﺀ‬ ‫ﻣﻨﻬﺎ‪ ،‬ﺃﻣﺎ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﺍﳌﺘﻌﻠﻖ ﺑﺎﻟﺰﻭﺍﺝ ﻣﻦ ﺛﻴﺐ ﻓﺴﲑﺍﻩ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪.٦٥‬‬ ‫‪ 65‬ﻛﺘﺐ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺣﻲ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺿﻊ ﻟﻈﻬﻮﺭ ﻫﺬﺍ ﺍﻟﻘِﺮﺍﻥ‬ ‫ﺍﻟﺬﻱ ﻋ‪‬ﻘﺪ ﰲ ﺍﻟﺴﻤﺎﺀ ﺷﺮﻃﺎ ﻧ‪‬ﺸﺮ ﰲ ﺣﻴﻨﻪ ﻭﻧﺼﻪ‪" :‬ﺃﻳﺘﻬﺎ ﺍﳌﺮﺃﺓ ﺗﻮﰊ ﺗﻮﰊ ﻓﺈﻥ ﺍﻟﺒﻼﺀ ﻋﻠﻰ‬ ‫ﷲ ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ‬ ‫ﻋﻘﺒﻚ"‪ .‬ﻓﻠﻤﺎ ﺣﻘﻘﻮﺍ ﺍﻟﺸﺮﻁ ﻓﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺃﻭ ﹸﺃﺟ‪‬ﻞ‪ .‬ﺃﻻ ﺗﻌﻠﻤﻮﻥ‪ :‬ﻳ ‪‬ﻤﺤ‪‬ﻮ ﺍ ُ‬ ‫ﺖ ؛ ﻓﺴﻮﺍﺀ ﺃﰲ ﺍﻟﺴﻤﺎﺀ ﻋ‪‬ﻘﺪ ﺍﻟﻘﺮﺍﻥ ﺃﻡ ﻋﻨﺪ ﺍﻟﻌﺮﺵ ﻓﺈﻥ ﺍﳌﻮﺿﻮﻉ ﻛﻠﻪ ﻛﺎﻥ ﻣﺸﺮﻭﻃﺎ‬ ‫‪‬ﻭ‪‬ﻳﹾﺜِﺒ ‪‬‬ ‫ﺑﺸﺮﻁ ﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ‪ .‬ﳚﺐ ﺍﻟﺘﺄﻣﻞ ﺑﺎﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻮﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪ ،‬ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻧﺒﻮﺀﺓ‬

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‫ﰒ ﻫﻨﺎﻙ ﺇﳍﺎﻡ ﺁﺧﺮ ﻧﺸﺮﺗﻪ ﰲ ﺷﺒﺎﻁ‪ /‬ﻓﱪﺍﻳﺮ ‪ ،١٨٨٦‬ﻫﻮ ﺃﻥ ﺍﷲ ﺳـﻴﺠﻌﻞ‬ ‫ﺍﻟﺜﻼﺛﺔ ﺃﺭﺑﻌﺔﹰ‪ .‬ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﱂ ﻳﻜﻦ ﺃﻱ ﺃﺛﺮ ﳍﺆﻻﺀ ﺍﻷﻭﻻﺩ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻭﻛـﺎﻥ‬ ‫ﺍﻹﳍﺎﻡ ﻳﻌﲏ ﺃﻧﻪ ﺳﻴﻮﻟﺪ ﱄ ﺛﻼﺛﺔﹸ ﺃﻭﻻﺩ ﻳﺘﺒﻌﻬﻢ ﺁﺧﺮ‪ ‬ﻓﻴﺠﻌﻞ ﺍﻟﺜﻼﺛـﺔ ﺃﺭﺑﻌـﺔﹰ‪،‬‬ ‫ﻓﺘﺤﻘﱠﻖ ﺍﳉﺰﺀُ ﺍﻷﻛﱪ ﻣﻨﻪ ﺃﻱ ﻗﺪ ﻭﻫﺒﲏ ﺍﷲ ﺛﻼﺛﺔ ﺃﺑﻨﺎﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ ﻭﻫـﻢ‬ ‫ﻣﻮﺟﻮﺩﻭﻥ‪ ،‬ﻭﺃﻧﺘﻈﺮ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺬﻱ ﺳﻴﺠﻌﻞ ﺍﻟﺜﻼﺛﺔ ﺃﺭﺑﻌﺔ‪ ،‬ﺍﻧﻈﺮﻭﺍ ﺍﻵﻥ ﻣﺎ ﺃﻋﻈﻢ‬ ‫ﻫﺬﻩ ﺍﻵﻳﺔ! ﻓﻬﻞ ﻳﻘﺪﺭ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻨﺒﺄ ﺃﻭﻻ ﺑﻮﻻﺩﺓ ﺛﻼﺛﺔ ﺃﻭ ﺃﺭﺑﻌﺔ ﺃﻭﻻﺩ ﺍﻓﺘﺮﺍﺀً‬ ‫ﻣﻨﻪ ﰒ ﻳﻮﻟﺪﻭﻥ ﻓﻌﻼ؟‬ ‫ﺕ ﻗﺒﻞ ﻭﻻﺩﺓ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛـﺔ‬ ‫ﰒ ﻫﻨﺎﻙ ﺁﻳﺔ ﺃﺧﺮﻯ ﻫﻲ ﺃﻧﲏ ﺗﻨﺒﺄﹾ ‪‬‬ ‫ﺍﳌﻮﺟﻮﺩﻳﻦ ﺍﻵﻥ‪ ،‬ﻓﺎﻟﻨﺒﻮﺀﺓ ﻋﻦ ﻭﻻﺩﺓ ﺍﻻﺑﻦ ﺍﻷﻛﱪ "ﳏﻤﻮﺩ"‪ ،‬ﻣﻨﺸﻮﺭﺓ ﺑﺼﺮﺍﺣﺔ ﻣﻊ‬ ‫ﺍﲰﻪ ﰲ ﺍﻹﻋﻼﻥ ﺍﻷﺧﻀﺮ ﺍﻟﺬﻱ ﻧﺸﺮﺗ‪‬ﻪ ﻋﻨﺪ ﻭﻓﺎﺓ ﺍﻻﺑﻦ ﺍﻟﺬﻱ ﺳﺒﻘﻪ ﻋﻠـﻰ ﺃﻭﺭﺍﻕ‬ ‫ﺧﻀﺮﺍﺀ ﻛﺜﲑﺓ ﰲ ﺻﻮﺭﺓ ﻛﺘﻴﺐ‪ ،‬ﺃﻣﺎ "ﺑﺸﲑ" ﺍﻻﺑﻦ ﺍﻷﻭﺳﻂ ﻓﺎﻟﻨﺒﻮﺀﺓ ﻋﻦ ﻭﻻﺩﺗﻪ‬ ‫ﻣﻮﺟﻮﺩ ﹲﺓ ﰲ ﺍﻹﻋﻼﻥ ﺍﳌﻨﺸﻮﺭ ﻋﻠﻰ ﺃﻭﺭﺍﻕ ﺑﻴﻀﺎﺀ ‪ -‬ﺍﻟﺼﺎﺩﺭ ﺑﻌﺪ ﺍﻹﻋﻼﻥ ﺍﻷﺧﻀﺮ‬ ‫ﺑﺜﻼﺛﺔ ﺃﻋﻮﺍﻡ‪ -‬ﻭﺃﻣﺎ ﺍﺑﲏ ﺍﻷﺻﻐﺮ "ﺷﺮﻳﻒ" ﻓﺎﻟﻨﺒﻮﺀﺓ ﻋﻦ ﻭﻻﺩﺗﻪ ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﺘﺎﺏ‬ ‫"ﺿﻴﺎﺀ ﺍﳊﻖ" ﻭ"ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ"‪ ،‬ﺍﻧﻈﺮﻭﺍ ﺍﻵﻥ! ﺃﻻ ﻳﺸﻜﱢﻞ ﻛ ﱡﻞ ﺫﻟﻚ ﺁﻳ ﹰﺔ ﻣـﻦ ﺍﷲ‬ ‫ﻋﺎ ِﱂ ﺍﻟﻐﻴﺐ ﺃﻧﻪ ﺃﻧﺒﺄﱐ ﺩﺍﺋﻤﺎ ﻗﺒﻞ ﻛﻞ ﺑﺸﺎﺭﺓ‪.‬‬

‫ﺍﻟﻨﱯ ﻳﻮﻧﺲ ‪ -‬ﺍﻟﱵ ﺃﹸﺧﺒِﺮ ﻓﻴﻬﺎ ﺃﻧﻪ ﻗﺪ ﺗﻘﺮﺭ ﰲ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﺳﻴﻨـﺰﻝ ﻋﻠﻰ ﺍﻟﻘﻮﻡ‬ ‫ﺧﻼﻝ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ ﻭﻟﻜﻨﻪ ﱂ ﻳﻨـﺰﻝ ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻱ ﺷﺮﻁ ﻓﻴﻬﺎ‪ -‬ﺃﻗﻞ ﺷﺄﻧﺎ ﻣﻦ ﻋﻘﺪ‬ ‫ﺍﻟﻘِﺮﺍﻥ‪ .‬ﻓﻬﻞ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺃﻟﻐﻰ ﺣ‪‬ﻜﻤﻪ ﺍﳌﺼﺮ‪‬ﺡ ﺑﻪ ﻛﺎﻥ ﻣﺘﻌﺬﺭﺍ ﻋﻠﻴﻪ ﺃﻥ ﻳﻠﻐﻲ ﺍﻟﻘِﺮﺍﻥ ﺃﻭ‬ ‫ﻳﺆﺟ‪‬ﻠﻪ ﺇﱃ ﻭﻗﺖ ﺁﺧﺮ؟ )ﺣﻘﻴﻘﺔ ﺍﻟﻮﺣﻲ( )ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺖ ﺳﻠﻔﺎ ﺃﻥ ﺧﻄﺎﰊ ﺍﻟـﺬﻱ‬ ‫ﰒ ﲢﻘﻘﺖ ﱄ ﺣﺎﻟﻴﺎ ﻧﺒﻮﺀ ﹲﺓ ﺃﺧﺮﻯ ﺇﺫ ﻛﻨﺖ ﻗﺪ ﺃﹸﻧﺒﺌ ‪‬‬ ‫ﺕ ﺇﻋﻼﻧﺎ‬ ‫ﺳﻴ‪‬ﻘﺮﺃ ﰲ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ ﺍﳌﻨﻌﻘﺪ ﰲ ﻻﻫﻮﺭ ﺳﻴﻔﻮﻕ ﲨﻴﻊ ﺍﳋﻄﺎﺑﺎﺕ‪ ،‬ﻓﻨﺸﺮ ‪‬‬ ‫ﰲ ﺫﻟﻚ ﻣﺴﺒﻘﺎ‪ ،‬ﻭﺃﺳﺠﻠﻪ ﰲ ﺍﳊﺎﺷﻴﺔ ﻫﻨﺎ‪.٦٦‬‬

‫‪ 66‬ﺻﻮﺭﺓ ﻃﺒﻖ ﺍﻷﺻﻞ ﻟﻺﻋﻼﻥ‬

‫ !‪ 0123 4 56 7‬א‪ ./‬‬ ‫ﰲ ﺍﳌﺆﲤﺮ ﺍﻷﻋﻈﻢ ﻟﻸﺩﻳﺎﻥ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳ‪‬ﻌﻘﺪ ﰲ ﻗﺎﻋﺔ ﺍﳌﺪﻳﻨﺔ ﺑﻼﻫﻮﺭ ﰲ ‪٢٨ ،٢٧ ،٢٦‬‬ ‫ﺏ ﳍﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻳﺘﻨﺎﻭﻝ ﺑﻴﺎﻥ ﻛﻤﺎﻻﺕ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺩﻳﺴﻤﱪ ‪١٨٩٦‬ﻡ ﺳﻮﻑ ﻳ‪‬ﺘﻠﻰ ﻓﻴﻪ ﺧﻄﺎ ‪‬‬ ‫ﺍﻟﻜﺮﱘ ﻭﻣﻌﺠﺰﺍﺗﻪ‪ .‬ﺇﻧﻪ ﻳﻔﻮﻕ ﺍﻟﻄﺎﻗﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ؛ ﻭﻫﻮ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺳﻄﺮﺗﻪ ﺑﺘﺄﻳﻴﺪ‬ ‫ﺇﳍﻲ ﺧﺎﺹ‪ .‬ﺇﻧﻪ ﻳﺘﻀﻤﻦ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻌﺎﺭﻓﻪ ﻣﺎ ﺳﻮﻑ ﻳ‪‬ﺜﺒﺖ ‪-‬ﻛﺎﻟﺸﻤﺲ ﰲ ﻛﺒﺪ‬ ‫ﺏ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺇﻧﲏ ﻋﻠﻰ ﻳﻘﲔ ﻣِﻦ ﺃ ﹼﻥ ﻣ‪‬ﻦ ﻳﺴﺘﻤﻊ‬ ‫ﺍﻟﺴﻤﺎﺀ‪ -‬ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺣﻘﺎ ﻛﻼ ‪‬ﻡ ﺍﷲ ﻭﻛﺘﺎ ‪‬‬ ‫ﻟﻠﺨﻄﺎﺏ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺍﻷﺳﺌﻠﺔ ﺍﳋﻤﺴﺔ‪ ،‬ﺳﻴﺘﻮﻟﺪ ﻓﻴﻪ ﺇﳝﺎﻥ ﺟﺪﻳﺪ‪ ،‬ﻭﺳﻴﻠﻤﻊ‬ ‫ﺑﺪﺍﺧﻠﻪ ﻧﻮﺭ ﺟﺪﻳﺪ‪ ،‬ﻭﺳﻴﻔﻮﺯ ﺑﺘﻔﺴﲑ ﺟﺎﻣﻊ ﻟﻜﻼﻡ ﺍﷲ ﺍﻟﻘﺪﻭﺱ‪ .‬ﺇﻥ ﺧﻄﺎﰊ ﺧﺎ ٍﻝ ﳑﺎ ﻳﺄﰐ ﺑﻪ‬ ‫ﺍﻟﺒﺸﺮ ﻣﻦ ﻛﻠﻤﺎﺕ ﻓﺎﺭﻏﺔ‪ ،‬ﻭﻣﻨـﺰﻩ ﻋﻦ ﺷﻮﺍﺋﺐ ﺍﳍﺘﺎﻓﺎﺕ ﺍﻟﺰﺍﺋﻔﺔ‪.‬‬ ‫ﺇﻥ ﺍﻟﺸﻔﻘﺔ ﺍﳋﺎﻟﺼﺔ ﻋﻠﻰ ﺑﲏ ﺁﺩﻡ ﺩﻓﻌﺘﲏ ﺍﻵﻥ ﻟﻜﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻟﻜﻲ ﻳﺸﺎﻫﺪﻭﺍ‬ ‫ﺣ‪‬ﺴﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﲨﺎﻟﹶﻪ‪ ،‬ﻭﻳﺪﺭﻛﻮﺍ ﻛﻴﻒ ﺃﻥ ﻣﻌﺎﺭﺿﻴﻨﺎ ‪ -‬ﺑﻈﹸﻠ ٍﻢ ﻣﻨﻬﻢ ‪ -‬ﳛﺒﻮﻥ ﺍﻟﻈﻼﻡ‬ ‫ﻭﻳﻜﺮﻫﻮﻥ ﺍﻟﻨﻮﺭ‪.‬‬ ‫ﻟﻘﺪ ﺃﺧﱪﱐ ﺍﷲ ﺍﻟﻌﻠﻴﻢ ﺑﻮﺣﻴﻪ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﺳﻮﻑ ﻳﺘﻐﻠﺐ ﻋﻠﻰ ﺍﳋﻄﺎﺑﺎﺕ‬ ‫ﺍﻷﺧﺮﻯ ﻛﻠﻬﺎ‪ ،‬ﻭﺃﻥ ﻓﻴﻪ ﻣﻦ ﻧﻮﺭ ﺍﳊﻖ ﻭﺍﳊﻜﻤﺔ ﻭﺍﳌﻌﺮﻓﺔ ﻣﺎ ﺳﻴﺠﻌﻞ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﻳﻨﺪﻣﻮﻥ‬ ‫ﻭﳜﺠﻠﻮﻥ ﺷﺮﻳﻄﺔ ﺃﻥ ﳛﻀﺮﻭﺍ ﻗﺮﺍﺀﺗﻪ ﻭﻳﺴﺘﻤﻌﻮﺍ ﻟﻪ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ؛ ﻭﻟﻦ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ‬ ‫ﻳ‪‬ﺨﺮﺟﻮﺍ ﻣﻦ ﻛﺘﺒﻬﻢ ﻛﻤﺎﻻﺕ ﻛﻬﺬﻩ ﺳﻮﺍ ًﺀ ﺃﻛﺎﻥ ﻫﺆﻻﺀ ﻣﻦ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻭ ﺃﺗﺒﺎﻉ ﺩﻳﺎﻧﺔ "ﺳﻨﺎﺗﻦ‬ ‫ﺩﻫﺮﻡ" ﺍﳍﻨﺪﻭﺱ ﺃﻭ ﻏﲑﻫﻢ؛ ﺫﻟﻚ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺠﻠﻰ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻋﻈﻤ ﹸﺔ‬ ‫ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﻟﻘﺪ ﺭﺃﻳﺖ ﰲ ﻋﺎﱂ ﺍﻟﻜﺸﻒ ﺑﺸﺄﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺃﻥ ﻳﺪ‪‬ﺍ ﻣﻦ ﺍﻟﻐﻴﺐ ﺣﻄﺖ ﻋﻠﻰ ﻗﺼﺮﻱ‪،‬‬ ‫ﻱ ﺃﻳﻀﺎ‪ .‬ﻭﻋﻨﺪﺋﺬ‬ ‫ﻓﺨﺮﺝ ﻣﻨﻪ ﺑﻠﻤﺴﻬﺎ ﻧﻮ ‪‬ﺭ ﺳﺎﻃﻊ ﺍﻧﺘﺸﺮ ﻓﻴﻤﺎ ﺣﻮﻟﻪ‪ ،‬ﻭﻭﻗﻊ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﻋﻠﻰ ﻳﺪ ‪‬‬

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‫ﻭﲢﻘﻴﻘﺎ ﻹﳍﺎﻣﻲ ﻫﺬﺍ ﻗﺪ ﻇﻬﺮ ﳋﻄﺎﰊ ﻫﺬﺍ ﰲ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ ﻗﺒﻮﻝ ﻛﺒﲑ ﻟﺪﺭﺟ ِﺔ‬ ‫ﺃ ِﻥ ﺍﻋﺘﺮﻑ ﺍﳌﻌﺎﺭﺿﻮﻥ ﺃﻳﻀﺎ ﺑﺄﻥ ﺫﻟﻚ ﺍﳋﻄﺎﺏ ﺍﺣﺘﻞ ﺍﳌﺮﻛﺰ ﺍﻷﻭﻝ ﻣـﻦ ﺑـﲔ‬ ‫ﺖ ﺍﻹﻋﻼﻥ ﺍﻹﳍﺎﻣﻲ ﻫﺬﺍ ﺇﱃ ﺍﳌـﺸﺎﻳﺦ ﳏﻤـﺪ ﺣـﺴﲔ‬ ‫ﺍﳋﻄﺎﺑﺎﺕ‪ ،‬ﻭﻟﻘﺪ ﺃﺭﺳﻠ ‪‬‬ ‫ﺖ ﺧﻴ‪‬ﱪ"‪ .‬ﻭﺗﻔﺴﲑ ﻫﺬﺍ‬ ‫ﻒ ﲜﻮﺍﺭﻱ ﺑﺼﻮﺕ ﻋﺎﻝ‪" .‬ﺍﷲ ﺃﻛﱪ‪ ،‬ﺧ ِﺮ‪‬ﺑ ‪‬‬ ‫ﻫﺘﻒ ﺷﺨﺺ ﻭﺍﻗ ‪‬‬ ‫ﺍﻟﻜﺸﻒ ﺃﻥ ﺍﻟﻘﺼﺮ ﻳﺮﻣﺰ ﺇﱃ ﻗﻠﱯ ﺍﻟﺬﻱ ﻫﻮ ﻣﻬﺒﻂ ﻟﻸﻧﻮﺍﺭ ﻭﻧﺰﻭﳍﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﻮﺭ ﺍﻟﻨﺎﺯﻝ ﻳﻌﲏ‬ ‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺧﻴﱪ ﻫﻮ ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ﺍﻟﻔﺎﺳﺪﺓ ﺍﻟﱵ ﺗﺸﻮ‪‬ﺎ ﺷﻮﺍﺋﺐ ﺍﻟﺸﺮﻙ‬ ‫ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﻟﱵ ﺭﻓﻌﺖ ﺍﻟﺒﺸ ‪‬ﺮ ﺇﱃ ﻣﻘﺎﻡ ﺍﷲ ﺗﻌﺎﱃ؛ ﺃﻭ ﺣﻄﺖ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﻣﻦ ﳏﻠﻬﺎ‬ ‫ﺍﻷﻋﻠﻰ‪ .‬ﻓﻘﺪ ﺗﻜﺸ‪‬ﻒ ﱄ ﺃﻥ ﺍﻧﺘﺸﺎﺭ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ‪ ،‬ﺳﻮﻑ ﻳﻜﺸِﻒ ﺯﻳﻒ‬ ‫ﺍﻷﺩﻳﺎﻥ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﺃﻥ ﺣﻘﹼﺎﻧﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺳﻮﻑ ﺗﻨﺘﺸﺮ ﻳﻮﻣ‪‬ﺎ ﻓﻴﻮﻣ‪‬ﺎ ﰲ ﺍﻷﺭﺽ ﺣﱴ ﺗﻜﺘﻤﻞ ﺩﺍﺋﺮ‪‬ﺎ‪.‬‬ ‫ﺖ ﻣﻦ ﺣﺎﻟﺔ ﺍﻟﻜﺸﻒ ﺇﱃ ﺣﺎﻟﺔ ﺍﻹﳍﺎﻡ ﻭﺃﹸﻭﺣ ‪‬ﻲ ﺇﱄ‪:‬‬ ‫ﰒ ﻧ‪‬ﻘﻠ ‪‬‬ ‫ﺖ"‪.‬‬ ‫"ﺇﻥ ﺍﷲ ﻣﻌﻚ‪ .‬ﺇﻥ ﺍﷲ ﻳﻘﻮ ‪‬ﻡ ﺃﻳﻨﻤﺎ ﻗﻤ ‪‬‬ ‫ﻭﻫﺬﺍ ﺗﻌﺒﲑ ﳎﺎﺯﻱ ﻳﺆﻛﺪ ﺍﻟﺘﺄﻳﻴﺪ ﺍﻹﳍﻲ‪.‬‬ ‫ﺚ ﺍﳉﻤﻴﻊ ﺃﻥ ﳛﻀﺮﻭﺍ ﺍﳌﺆﲤﺮ ﰲ ﺃﻳﺎﻣﻪ ﰲ‬ ‫ﻻ ﺃﺭﻳﺪ ﺍﻵﻥ ﺃﻥ ﺃﻛﺘﺐ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻭﺇﳕﺎ ﺃﺣ ﹼ‬ ‫ﻻﻫﻮﺭ ﻟﺴﻤﺎﻉ ﻫﺬﻩ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭﻟﻮ ﺗﻜﺒﺪﻭﺍ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﺑﻌﺾ ﺍﳉﻬﺪ ﻭﺍﻟﻌﻨﺎﺀ‪ .‬ﻭﻟﻮ ﻓﻌﻠﻮﺍ‬ ‫ﺫﻟﻚ ﻟﻨﺎﻟﺖ ﻋﻘﻮﳍﻢ ﻭﺇﳝﺎ‪‬ﻢ ﻣﻦ ﺍﻟﱪﻛﺎﺕ ﻣﺎ ﻳﻔﻮﻕ ﺗﺼﻮﺭﻫﻢ‪.‬‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‪.‬‬ ‫ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‪ ،‬ﻏﻼﻡ ﺃﲪﺪ ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬ ‫‪١٨٩٦-١٢-٢١‬ﻡ‬ ‫

ـ ‪ :١ -١ - ١‬ﻟﻘﺪ ﺩﻋﺎ ﺍﻟﺴﻴﺪ ﺳﻮﺍﻣﻲ ﺷﻮﻏﻦ ﺗﺸﺎﻧﺪﺭ ﰲ ﺇﻋﻼﻧـﻪ‬ ‫ﺍﳌﻨﺸﻮﺭ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴﲔ ﻭﺍﻵﺭﻳﲔ‪ ،‬ﻭﻧﺎﺷﺪﻫﻢ ﺑﺎﷲ ﺃﻥ ﻳﺒﻴ‪‬ﻦ ﺯﻋﻤﺎﺅﻫﻢ ﺍﻟﺪﻳﻨﻴﻮﻥ ﺍﳌﻌﺮﻭﻓﻮﻥ ﻣﺰﺍﻳﺎ‬ ‫ﺩﻳﺎﻧﺎ‪‬ﻢ ﰲ ﻫﺬﺍ ﺍﳌﺆﲤﺮ‪ .‬ﻭﻫﺎ ﳓﻦ ﳔﱪ ﺍﻟﺴﻴﺪ ﺳﻮﺍﻣﻲ ﺃﻧﻨﺎ –ﺍﺣﺘﺮﺍﻣ‪‬ﺎ ﻭﺗﺒﺠﻴﻼ ﳍﺬﺍ ﺍﻟﻘﹶﺴﻢ ﺍﻟﻌﻈـﻴﻢ‪-‬‬ ‫ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻟﺘﺤﻘﻴﻖ ﻣﻄﻠﺒﻪ‪ .‬ﻭﺳﻮﻑ ﻳ‪‬ﺘﻠﻰ ﺧﻄﺎﺑﻨﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﰲ ﺍﳌﺆﲤﺮ ﻷﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﳛﺾ‬ ‫ﺍﳌﺴﻠ ‪‬ﻢ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻰ ﺍﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺇﺫﺍ ﺩ‪‬ﻋﻲ ﺇﱃ ﻋﻤﻞ ﻣﺎ ﺑﺎﺳﻢ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﺳﻮﻑ ﻧﺮﻯ ﺍﻵﻥ‬ ‫ﻣﺪﻯ ﺇﺧﻼﺹ ﺇﺧﻮﺍﻧﻪ ﺍﻵﺭﻳﲔ ﺍﳍﻨﺪﻭﺱ ﻟﺸﺮﻑ ﺇﳍﻬﻢ "ﺑﺮﻣﻴﺸﻮﺭ"‪ ،‬ﻭﻣﺪﻯ ﺗﻌﻈﻴﻢ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻹﳍﻬﻢ‬ ‫ﻭ"ﻳﺴﻮﻉ"‪ ،‬ﻭﻣﺎ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﺴﺘﻌﺪﻳﻦ ﳊﻀﻮﺭ ﺍﳌﺆﲤﺮ ﺑﺎﺳﻢ ﺍﻹﻟﻪ ﺍﻟﻘﺪﻭﺱ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻣﻨﻪ‬

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‫ﺍﻟﺒﻄﺎﻟﻮﻱ ﻭﺃﲪﺪ ﺍﷲ ﻭﺛﻨﺎﺀ ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻳ‪‬ﲔ‪ ،‬ﻛﻤﺎ ﺃﹸﺭﺳ ﹶﻞ ﺇﱃ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻳﻀﺎ ﻗﺒﻞ‬ ‫ﺍﻷﻭﺍﻥ‪.‬‬ ‫ﻓﻘﻮﻟﻮﺍ ﺍﻵﻥ‪ ،‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺁﻳﺔﹰ ﻣﻦ ﺍﷲ ﺍﻟﺬﻱ ﺃﻧﺒﺄﱐ ﺳﻠﻔﺎ ﺃﻥ ﻣﻮﺿﻮﻋﻚ ﺳﻴﻔﻮﻕ‬ ‫ﻛﻞ ﺧﻄﺎﺏ ﺣﺼﺮﺍ؟! ﻓﺎﻟﻌﻈﻤﺔ ﺍﻟﱵ ﺃﺣﺮﺯﻫﺎ ﺫﻟﻚ ﺍﳋﻄﺎﺏ ﻭﺍﻟﺘﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺣﺎﺯﻩ‪،‬‬ ‫ﻗﺪ ﺃﺛﺎﺭ ﺿﺠﺔ ﰲ ﻣﺪﻳﻨﺔ ﻻﻫﻮﺭ ﺇﺫ ﻗﺪ ﺳ‪‬ﻤﻊ ﺑﺎﻫﺘﻤﺎﻡ ﺑﺎﻟﻎ‪ .‬ﻫﻞ ﳚﻬﻠﻪ ﳏﻤﺪ ﺣﺴﲔ‪،‬‬ ‫ﺃﻭ‪‬ﻻ ﻳﻌﺮﻑ ﺛﻨﺎ ُﺀ ﺍﷲ ﻫﺬﺍ ﺍﳊﺎﺩﺙ؟ ﻓﻤﺎ ﻫﺬﺍ ﺍﻹﳊﺎﺩ ﺍﻟﺬﻱ ﻳﺪﻓﻌﻬﻢ ﺇﱃ ﺇﻧﻜﺎﺭ ﺁﻳﺎﺕ‬ ‫ﻭﺍﺿﺤﺔ ﺟﻠﻴﺔ؟ ﻫﻞ ﻳﻘﺪﺭ ﺃﺣﺪ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺀ ﻫﺬﺍ ﺍﻟﻜ ‪‬ﻢ ﺍﳍﺎﺋﻞ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻐﻴﺐ‪٦٧‬؟‬ ‫‪ 67‬ﻛﺜﲑﻭﻥ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣﻨﺨﺪﻋﻮﻥ؛ ﺣﻴﺚ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺇﻋﻼﻡ ﺍﻟﻐﻴﺐ ‪ -‬ﺍﻟﺬﻱ ﻳ‪‬ﻜﺸﻒ ﻣﻦ‬ ‫ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺍﳋﻮﺍﺹ ‪ -‬ﺑﻨﻈﺮﺓ ﺍﻹﻫﺎﻧﺔ ﻭﺍﻟﺘﺤﻘﲑ‪ ،‬ﻭﺑﻌﺾ ﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﺍﳉﻬﻠﺔ‬ ‫ﺸﻴ‪‬ﺨﺔ ﻳﺼﻴﺤﻮﻥ ﻓﻮﺭ ﲰﺎﻉ ﻣﻌﺎﺭﻑ ﺍﻹﳍﺎﻡ ﺃ‪‬ﺎ ﻻ ﺷﻲﺀ ﻭﺃﻧﻪ ﻻ ﺣﻘﻴﻘﺔ‬ ‫ﻭﺍﳌﺪ‪‬ﻋﻮﻥ ﺑﺎﻟﺰﻫﺪ ﻭﺍﳌ ‪‬‬ ‫ﳍﺎ‪ ،‬ﺇﺫ ﻳﺘﻤﺘﻊ ‪‬ﺎ ﺃﺩﱏ ﻣﺮﻳﺪﻳﻨﺎ ﺃﻳﻀﺎ‪ .‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ﺇ‪‬ﺎ ﻣﺮﺗﺒﺔ ﻧﺎﻗﺼﺔ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺒﺪﺍﺋﻴﺔ ﻭﳚﺐ‬ ‫ﺍﺟﺘﻴﺎﺯ‪‬ﻫﺎ‪ ،‬ﻭﺃﻧﻨﺎ ﻧﻮ ‪‬ﺩ ﺃﻥ ﳒﺬﺏ ﺑﻘﻴﺎﺩﺗﻨﺎ ﻭﺇﺭﺷﺎﺩﻧﺎ ﻣﺮﻳﺪﻳﻨﺎ ﺇﱃ ﻓﻮﻕ‪ ،‬ﻓﻬﺬﺍ ﻻ ﺷﻲﺀ ﻳ‪‬ﺬﻛﺮ‪.‬‬ ‫ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﻛﻞ ﻫﺆﻻﺀ ﻫﻢ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻄﻔﺌﻮﺍ ﻧﻮﺭ ﺍﷲ‪ ،‬ﻓﺼﺤﻴﺢ ﺃﻥ‬ ‫ﺃﺩﱏ ﻣﺆﻣﻦ ﺃﻭ ﺣﱴ ﻛﺎﻓﺮ ﻳﺘﻤﺘﻊ ﻧﺎﺩﺭﺍ ﺑﺮﺅﻳﺎ ﺻﺎﺩﻗﺔ ﻛﻤﺎ ﳝﻜﻦ ﺃﻥ ﺗ‪‬ﻠﻘﹶﻰ ﲨﻠﺔ ﻣﻜﺴ‪‬ﺮﺓ ﺇﳍﺎﻣﺎ‬ ‫ﻋﻠﻰ ﻗﻠﺐ ﻛﻞ ﻣﺆﻣﻦ‪ ،‬ﺑﻞ ﳝﻜﻦ ﺃﻥ ﻳﺘﻠﻘﺎﻫﺎ ﺃﺣﻴﺎﻧﺎ ﺣﱴ ﺍﻟﻔﺎﺳﻖ ﺃﻳﻀﺎ ﺗﺮﻏﻴﺒﺎ ﺃﻭ ﺗﺮﻫﻴﺒﺎ‪ ،‬ﻏﲑ‬ ‫ﺃﻥ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻘﺪ‪‬ﻣﻪ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‪ ..‬ﺃﻋﲏ ﺍﳌﻜﺎﳌﺎﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﻼ ﻳﺘﻠﻘﹼﺎﻫﺎ ﺇﻻ ﺍﳋﻮﺍﺹ‬ ‫ﻭﺍﻷﺑﺮﺍﺭ ﻣﻦ ﻋﺒﺎﺩﻩ‪ .‬ﻭﺍﻟﺒﺪﻳﻬﻲ ﺍﳉﻠﻲ ﺃﻥ ﺃﺣﺪﺍ ‪‬ﺬﺍ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﺒﺴﻴﻂ ﻻ ﻳ‪‬ﺤﺮﺯ ﺍﻟﻠﻘﺐ ﺍﻟﺬﻱ‬ ‫ﳜﺺ ﺍﻟﻔﺮﺩ ﺍﻷﻛﻤﻞ ﻭﺍﻷﰎ ﺑﻔﻀﻞ ﺣﻀﺮﺓ ﺍﻷﺣﺪﻳﺔ‪ .‬ﻻﺣِﻈﻮﺍ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﺧﺘﺼﺎﺻﺎﺕ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﻫﻞ ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﻌﺪ ﺍﻹﻧﺴﺎﻥ ﺑﻨ‪‬ﺎ ًﺀ ﻛﺎﻣﻼ ﻣﺎﻫﺮﺍ ﺑﻮﺿﻊ ﻟﺒﻨ ٍﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﰲ ﺟﺪﺍﺭ؟ ﺃﻭ ﻫﻞ ﳝﻜﻦ‬ ‫ﺃﻥ ﻳﺴﻤ‪‬ﻰ ﻃﺒﻴﺒ‪‬ﺎ ﻣ‪‬ﻦ ﻳﺼﻒ ﺩﻭﺍﺀ ﳌﺮﺽ ﻣﺎ؟ ﺃﻭ ﻫﻞ ﻳ‪‬ﻌﺘﺒ‪‬ﺮ ﺃﺣﺪ ﺑﺘﻌﻠﱡﻢ ﺗﻌﺒﲑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺃﻭ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺇﻣﺎ ‪‬ﻣﺎ ﻟﺘﻠﻚ ﺍﻟﻠﻐﺔ؟ ﻓﺎﻟﺴﻔﻠﺔ ﺍﳌﻨﺤﻄﹼﻮﻥ ﻭﺍﻟﻔﹸﺴﺎﻕ ﺃﻳﻀﺎ ﻳﺸﺘﺮﻛﻮﻥ ﰲ ﺍﻟﻔﻮﺯ‬ ‫ﺑﺮﺅﻳﺎ ﺻﺎﺩﻗﺔ ﻣﻊ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﺍﻟﻄﺎﻫﺮﻳﻦ‪ ،‬ﻓﻬﻞ ‪‬ﺬﺍ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﻀﺌﻴﻞ ﳝﻜﻦ ﺃﻥ ﻳ‪‬ﻌﺪ‪‬ﻭﺍ ﺳﻮﺍﺳﻴﺔ؟‬ ‫ﻓﻬﻞ ﻳﺴﺘﻮﻱ ﺩﺭﺟ ﹰﺔ ﺍﻷﻧﺒﻴﺎ ُﺀ ﺍﻟﻄﺎﻫﺮﻭﻥ ﻭﺍﻟ ﹸﻔﺴ‪‬ﺎﻕ‪.‬‬ ‫ﻫﺬﻩ ﺃﺧﻄﺎﺀ ﺍﳉﻬﻠﺔ ﺍﻟﱵ ﺗﻜﺎﺩ ﲢﻴﻂ ﺑﻨﻔﻮﺳﻬﻢ ﺍﻷﻣﺎﺭﺓ ﻟﻘﻠﺔ ﺍﻟﺘﺪﺑﺮ‪ .‬ﻭﻣﻦ ﺍﻟﺼﻮﺍﺏ ﺃﻥ ﻣﻦ‬ ‫ﺳﻨﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺴﺘﻤﺮﺓ ﻣﻊ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻨﺎﻗﺼﲔ ﺑﻞ ﻣﻊ ﺍﻟ ﹸﻔﺴ‪‬ﺎﻕ ﻭﺍﻟﻔﺠﺎﺭ ﻭﺍﻟﻜﻔﺎﺭ ﺃﻳﻀﺎ‪ ،‬ﺃ‪‬ﻢ‬ ‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﺪﺭﺓ ﳛﻈﻮﻥ ﺑﺮﺅﻳﺎ ﺻﺎﺩﻗﺔ‪ ،‬ﻛﻤﺎ ﻳﺴﻤﻌﻮﻥ ﺃﺣﻴﺎﻧﺎ ﲨﻠﺔ ﻣﻜﺴﻮﺭﺓ ﺇﳍﺎﻣﺎ‪ ،‬ﺃﺣﻴﺎﻧﺎ‬

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‫ﺡ ﻟﺼﺎﺣﺐ ﻗﱪ‪ ،‬ﻟﻜﻨﻬﻢ ﻣﻊ ﻛﻞ ﻫﺬﻩ‬ ‫ﻳﺮﻭﻥ ﺍﳌﻴﺖ ﰲ ﺍﻟﻜﺸﻒ ﺃﻭ ‪‬ﻳﻜﺸﻒ ﻋﻠﻴﻬﻢ ﺣﺎ ﹸﻝ ﺭﻭ ٍ‬ ‫ﻱ ﻛﻤﺎﻝ‪ .‬ﻭﺇﳕﺎ ﻳ‪‬ﺬﻳﻖ ﺍﷲ ﻫﺆﻻﺀ ﺍﳋﺒﺜﺎ َﺀ ﺃﻭ ﺍﻟﺰﻫ‪‬ﺎﺩ‬ ‫ﺍﳌﻨﺎﻇﺮ ﺍﻟﻨﺎﻗﺼﺔ ﻻ ﻳ‪‬ﺴﻤ‪‬ﻮﻥ ﺣﺎﺋﺰﻳﻦ ﻋﻠﻰ ﺃ ‪‬‬ ‫ﺍﻟﻨﺎﻗﺼﲔ ﻃﻌ ‪‬ﻢ ﺍﻟﺮﺅﻳﺎ ﺃﻭ ﺍﻟﻜﺸﻒ ﺃﻭ ﺍﻹﳍﺎﻡ ﻟﻴﺘﺄﻛﺪﻭﺍ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﻣﻮﺟﻮﺩﺓ ﻟﺪﻯ ﺍﳉﻤﻴﻊ‬ ‫ﻛﺒﺬﺭﺓ ﻭﺃﻣﺎﻡ ﻛ ﱢﻞ ﻭﺍﺣﺪ ﳎﺎ ﹲﻝ ﻟﻠﺘﻘﺪﻡ ﻭﺍﻟﺮﻗﻲ ﻭﱂ ﻳﺮﺩ ﺍﷲ ﺃﻥ ﻳﻮﻗﻒ ﺃﺣﺪﺍ‪ ،‬ﻓﻬﺬﻩ ﺍﻹﺭﺍﺀﺓ‬ ‫ﺍﻟﱵ ﺗﺘﻢ ﰲ ﺣﻖ ﺍﻟﺰﻫﺎﺩ ﺍﻟﻨﺎﻗﺼﲔ ﺃﻭ ﺍﻟﻔﺴ‪‬ﺎﻕ ﻭﺍﻟﻔﺠ‪‬ﺎﺭ ﺇﳕﺎ ﺍﻟﻐﺎﻳﺔ ﻣﻨﻬﺎ ﻟﺘﺘﻘﻮﻯ ﳘﺘ‪‬ﻬﻢ ﻭﻳﺰﻳﺪ‬ ‫ﺷﻮﻗﹸﻬﻢ ﻭﻳﺴﺘﻌﺪﻭﺍ ﻟﻠﺘﻘﺪﻡ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻟﺮﺅﻯ ﻳﺪﺧﻞ ﻛﺜﲑ ﻣﻦ ﺃﺿﻐﺎﺙ ﺍﻷﺣﻼﻡ ﺃﻳﻀﺎ‪.‬‬ ‫ﺑﺎﺧﺘﺼﺎﺭ؛ ﺇﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻴﺲ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﻜﻤﺎﻝ ﻭﺇﳕﺎ ﻫﻲ ﻋﻼﻣﺔ ﻟﻮﺟﻮﺩ ﺍﻟﻜﻔﺎﺀﺓ‬ ‫ﻭﺍﳉﺪﺍﺭﺓ ﻧﻮﻋﺎ ﻣﺎ‪ ،‬ﻭﺃﻧﺎ ﺃﻋﻠﻦ ﻫﻨﺎ ﺃﻥ ﻛﻞﱠ ﻣ‪‬ﻦ ﻛﻔﱠﺮ ﻫﺬﺍ ﺍﻟﻌﺒ ‪‬ﺪ ﺍﳌﺘﻮﺍﺿﻊ ﺃﻭ ﻛﺬﹼﺑﲏ ﻣِﻦ ﺍﻟﺰﻫ‪‬ﺎﺩ‬ ‫ﻓﻬﻢ ﳏﺮﻭﻣﻮﻥ ﻣﻦ ﻧﻌﻤﺔ ﺍﳌﻜﺎﳌﺔ ﺍﻹﳍﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻫﺬﻩ‪ ،‬ﻭﺇ ﹾﻥ ﻫﻢ ﺇﻻ ﻣﻦ ﻳﻬﺬﻭﻥ ﻭﻳﺘﻜﻠﻤﻮﻥ ‪‬ﺮﺍﺀ‪.‬‬ ‫ﺃﻣﺎ ﺣﻘﻴﻘﺔ ﺍﳌﻜﺎﳌﺔ ﺍﻹﳍﻴﺔ ﻓﻬﻲ ﺃﻥ ﻳﺸﺮ‪‬ﻑ ﺍﷲ ﲟﻜﺎﳌﺘﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻛﺎﻷﻧﺒﻴﺎﺀ ﻣ‪‬ﻦ ﺗﻔﺎﱏ ﰲ‬ ‫ﷲ ﻭﳚﻴﺒﻪ ﺣﱴ ﻟﻮ‬ ‫ﷲ ﻭﺟﻬﺎ ﻟﻮﺟﻪ‪ ،‬ﺣﻴﺚ ﻳﺴﺄﻝ ﺍ َ‬ ‫ﻧﺒﻴ‪‬ﻪ‪ .‬ﻓﻜﻠﻴ ‪‬ﻢ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﳌﻜﺎﳌﺔ ﻳﻜﻠﱢﻢ ﺍ َ‬ ‫ﺳﺄﻟﻪ ﲬﺴﲔ ﻣﺮﺓ ﺃﻭ ﺃﻛﺜﺮ ﺃﺟﺎﺑﻪ ‪ .‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﳝ ‪‬ﻦ ﻋﻠﻰ ﻋﺒﺪﻩ ﺍﻟﻜﺎﻣﻞ ﺛﻼﺙ ِﻧﻌ‪‬ﻢ‪،‬‬ ‫ﺃﻭﻻ‪ :‬ﳚﻴﺐ ﻣﻌﻈﻢ ﺃﺩﻋﻴﺘﻪ ﻭﻳ‪‬ﻄﻠﻌﻪ ﻋﻠﻰ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻗﺒﻞ ﺍﻷﻭﺍﻥ‪ ،‬ﺛﺎﻧﻴﺎ‪ :‬ﻳ‪‬ﻈﻬﺮﻩ ﺍﷲ ﻋﻠﻰ‬ ‫ﻏﻴﺒﻪ‪ ،‬ﺇﺫ ﻳﻜﺸﻒ ﻋﻠﻴﻪ ﻛﺜﲑﺍ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ‪ .‬ﺛﺎﻟﺜﺎ‪ :‬ﻳﻜﺸﻒ ﻋﻠﻴﻪ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﳊﻜﻤﻴﺔ‬ ‫ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﳍﺎﻡ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﻜﺬﱢﺑﲏ ﰒ ﻳﺪ‪‬ﻋﻲ ﺃﻧﻪ ﻳﺘﻤﺘﻊ ‪‬ﺬﻩ ﺍﻷﻣﻮﺭ ﻓﺄﻧﺎ‬ ‫ﺍﺳﺘﺤﻠﻔﻪ ﺃﻥ ﻳﺒﺎﺭﻳﲏ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺣﻴﺚ ﺗ‪‬ﻨﺘﺨ‪‬ﺐ ﺳﺒ ‪‬ﻊ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻟﻠﺘﻔﺴﲑ ﺑﺎﻟﻘﺮﻋﺔ‪ ،‬ﻭﺑﻌﺪ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻴﻬﺎ ﻳﻜﺘﺐ ﺍﻟﻔﺮﻳﻘﺎﻥ ﺗﻔﺴﲑﻫﺎ‪ ،‬ﺃﻱ ﻳﻜﺘﺐ ﺧﺼﻤﻲ ﻣﻌﺎﺭﻓﻬﺎ‬ ‫ﺾ ﺇﳍﺎﻣﺎﺕ ﺗﺒﺸ‪‬ﺮ ﺑﻘﺒﻮﻝ ﺍﻟﺪﻋﺎﺀ ﺳﻠﻔﺎ‪،‬‬ ‫ﺑﺎﻹﳍﺎﻡ ﻭﺃﻧﺎ ﺳﻮﻑ ﺃﻛﺘﺐ ﻣﻦ ﺇﳍﺎﻣﻲ‪ ،‬ﻭﻟﹾﻴﻘﺪ‪‬ﻡ ﺑﻌ ‪‬‬ ‫ﺾ ﺃﻣﻮﺭ‬ ‫ﻭﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻮﻕ ﻃﺎﻗﺔ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﻗﺪ‪‬ﻡ ﺃﻧﺎ‪ ،‬ﻭﻟﻴﻜﺸِﻒ ﺑﻌ ‪‬‬ ‫ﺍﻟﻐﻴﺐ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﺴﺘﻘﺒﻞ ﻭﻛﺬﻟﻚ ﺳﺄﻛﺸﻒ ﺃﻧﺎ‪ ،‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﻨﺸﺮ ﺗﺼﺮﻳ ‪‬ﺢ ﻛﻼ ﺍﻟﻔﺮﻳﻘﲔ ﰲ‬ ‫ﺍﳉﺮﻳﺪﺓ‪ .‬ﻋﻨﺪﺋﺬ ﺳﻴﺘﺒﲔ ﺻﺪﻕ‪ ‬ﻛﻞ ﻭﺍﺣﺪ ﻭﻛﺬﺑ‪‬ﻪ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳ‪‬ﺘﺬﻛﱠﺮ ﺃ‪‬ﻢ ﻟﻦ ﻳﻔﻌﻠﻮﺍ ﺫﻟﻚ‬ ‫ﺃﺑﺪﺍ‪ ،‬ﻓﻠﻌﻨﺔ ﺍﷲ ﺗﻨـﺰﻝ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﳌﻜﺬﺑﲔ‪ ،‬ﻓﻠﻦ ﻳﺮﻳ‪‬ﻬﻢ ﺍﷲ ﻧﻮ ‪‬ﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻟﻦ ﳚﻴﺐ‬ ‫ﺩﻋﺎﺀﻫﻢ ﻣﻘﺎﺑﻠﻲ‪ ،‬ﻭﻟﻦ ﻳﻜﺸﻒ ﻋﻠﻴﻬﻢ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ﻛﻤﺎ ﻭﺭﺩ‪ :‬ﹶﻓﻼ ‪‬ﻳ ﹾﻈ ِﻬ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻴِﺒ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ *‬ ‫ﺕ ﺇﻋﻼﻧﺎ؛ ﻓﻤﻦ ﱂ ﻳﺒﺎﺭﺯ‪‬ﱐ‬ ‫ﺇِﻻ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺭ‪‬ﺗﻀ‪‬ﻰ ِﻣ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ٍﻝ ) ﺍﳉﻦ‪ ،(٢٨-٢٧ :‬ﻓﻬﺎ ﻗﺪ ﻧﺸﺮ ‪‬‬ ‫ﺑﻄﺮﻳﻖ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻭﱂ ﻳﺘﺨﻞ ﻋﻦ ﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﻓﻌﻠﻴﻪ ﻟﻌﻨ ﹸﺔ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺍﻟﺼﺎﳊﲔ ﺃﲨﻌﲔ‪ ،‬ﻭﻣﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺇﻻ ﺍﻟﺒﻼﻍ‪ .‬ﻣﻨﻪ‬

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‫ﻭﻫﻞ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻜﺬﺍﺏ ﺃﻥ ﻳﻨﺎﻝ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺄﻳﻴﺪ ﺍﻹﳍﻲ‪ ،‬ﻭﺃﻥ ﻳﻌﻈﱠﻢ ﺍﻟﺪﺟﺎ ﹸﻝ‬ ‫ﻕ ﻛﻤﺤﻤﺪ ﺣﺴﲔ ‪ -‬ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﺍﻟﻜﺎﺫﺏ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺆﲤﺮﺍﺕ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭ‪‬ﻳ ﹶﺬ ﹼﻝ ﺻﺎﺩ ‪‬‬ ‫ﺻﺎﺩﻗﺎ ‪ -‬ﻭﻳ‪‬ﺴﻮ‪‬ﺩ ﻭﺟﻬﻪ؟ ﺃﻛﺎﻥ ﺫﻟﻚ ﻛﻠﻪ ﻣﻜﺮﺍ ﺇﻧﺴﺎﻧﻴﺎ ﺃﻡ ﻓﻌﻼ ﺇﳍﻴﺎ؟‬ ‫ﺃﻧﺸﺮ ﺇﻋﻼﻥ ﻋﺎﻣﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﺃﻳﻀﺎ ﻟﻄﻼﺏ ﺍﳊﻖ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺣـﱴ ﺍﻵﻥ ﱂ‬ ‫ﻳﺪﺭﻛﻮﺍ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻠﻴﺤﻘﻘﻮﺍ ﺍﻟﻘﻨﺎﻋﺔ ﻣﻦ ﺟﺪﻳﺪ ﻭﻳﻄﻠﺒﻮﺍ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ .‬ﻭﻟﻴﺘـﺬﻛﺮﻭﺍ ﺃﻥ‬ ‫ﺳﺘﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﺗﺆﻳﺪﱐ‪.‬‬ ‫ﺃﻭﻻ‪ :‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﺣﺪ ﺍﳌﺸﺎﻳﺦ ﺃﻥ ﻳﻨﺎﻓﺲ ﻛﺘﺎﰊ ﺑﻼﻏ ﹰﺔ ﻭﻓﺼﺎﺣ ﹰﺔ ﻓﺴﻮﻑ ﻳﻮﺍﺟـﻪ‬ ‫ﺍﻟﺬﻟﺔ ﻭﺍﳍﻮﺍﻥ‪ ،‬ﻭﻫﺎ ﺃﻧﺎ ﺃﺧﻮ‪‬ﻝ ﻛﻞ ﻣﺘﻜﱪ ﳐﺘﺎﻝ ﺃﻥ ﳚﺮ‪‬ﺏ ﺣﻈﻪ ﻣﻘﺎﺑﻞ ﻣﻜﺘـﻮﰊ‬ ‫ﺍﻟﻌﺮﰊ ﻫﺬﺍ‪ ،‬ﻓﺈﺫﺍ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺆﻟﱢﻒ ﻣﻘﺎﺑﻞ ﻛﺘﺎﰊ ﺍﻟﻌﺮﰊ ﻛﺘﻴﺒﺎ ﺑﺎﳊﺠﻢ ﻧﻔـﺴﻪ ﰲ‬ ‫ﺴﻤ‪‬ﺎ‪ ،‬ﻓﺄﻧﺎ‬ ‫ﺍﻟﻨﺜﺮ ﻭﺍﻟﻨﻈﻢ‪ ،‬ﰒ ﺇﺫﺍ ﺻﺪ‪‬ﻗﻪ ﺃﺣ ‪‬ﺪ ﺍﻟﺬﻳﻦ ﻟﻐﺘ‪‬ﻬﻢ ﺍﻷﻡ ﻫﻲ ﺍﻟﻠﻐ ﹸﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻘ ِ‬ ‫ﻛﺎﺫﺏ‪.‬‬ ‫ﺛﺎﻧﻴﺎ‪ :‬ﻭﺇﻥ ﱂ ﺗﻘﺒﻠﻮﺍ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻠﻴﻜﺘﺐ ﻣﻌﺎﺭﺿ ‪‬ﻲ ﻣﻘﺎﺑﻠﻲ ﺗﻔﺴﲑﺍ ﻷﻱ ﺳﻮﺭﺓ‬ ‫ﻣﻦ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺣﻴﺚ ﳒﻠﺲ ﻣﻌﺎ ﰲ ﻣﻜﺎﻥ ﰒ ﻧﻔﺘﺢ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ‬ ‫ﻷﻛﺘﺐ ﺗﻔﺴﲑﺍ ﻟﻶﻳﺎﺕ ﺍﻟﺴﺒﻊ ﺍﻷﻭﱃ ﺣﻴﺜﻤﺎ ﻓﹸﺘﺢ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻟﻴﻜﺘﺐ ﺧﺼﻤﻲ‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺃﺣﺮﺯ ﺗﻔﻮﻗﺎ ﺻﺮﳛﺎ ﰲ ﺑﻴﺎﻥ ﺍﳊﻘﺎﺋﻖ ﻭﺍﳌﻌﺎﺭﻑ ﻓﺄﻧﺎ ﻛﺎﺫﺏ‪.‬‬ ‫ﺛﺎﻟﺜﺎ‪ :‬ﻭﺇﻥ ﱂ ﺗﻘﺒﻠﻮﺍ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻳﻀﺎ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻴﻢ ﻋﻨﺪﻱ ﺷﻴ ‪‬ﺦ ﻣﻦ ﻣﻌﺎﺭﺿ ‪‬ﻲ‬ ‫ﺝ‬ ‫ﻱ ﺁﻳ ٍﺔ ﺧﺎﺭ ‪‬‬ ‫ﺍﳌﺸﻬﻮﺭﻳﻦ ﳌﺪﺓ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﻈﻬﺮ ﻋﻠﻰ ﻳﺪﻱ ﰲ ﻫﺬﻩ ﺍﳌﺪﺓ ﺃ ‪‬‬ ‫ﻗﺪﺭﺓ ﺍﻟﺒﺸﺮ ﻓﺄﻧﺎ ﻛﺎﺫﺏ‪.‬‬ ‫ﺭﺍﺑﻌﺎ‪ :‬ﻭﺇﻥ ﱂ ﺗﻮﺍﻓﻘﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺃﻳﻀﺎ ﻓﺄﻗﺘﺮﺡ ﺃﻥ ﻳ‪‬ﻨﺸﺮ ﺑﻌﺾ ﺃﻋﺪﺍﺋﻲ ﺍﻟﺒﺎﺭﺯﻳﻦ‬ ‫ﺕ ﺁﻳﺔ ﺧﺎﺭﻗﺔ ﺧﻼﻝ ﺳﻨﺔ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻓﺴﻨﺘﻮﺏ ﻭﻧﺼﺪ‪‬ﻕ‪،‬‬ ‫ﺇﻋﻼﻧﺎ ﺃﻧﻪ ﺇﺫﺍ ﻇﻬﺮ ‪‬‬ ‫ﻱ ﺁﻳﺔ ﺗﻔﻮﻕ ﻗﺪﺭﺓ ﺍﻟﺒﺸﺮ ‪ -‬ﺧﻼﻝ ﺳﻨﺔ ﺑﻌﺪ ﺻـﺪﻭﺭ‬ ‫ﻭﺇﺫﺍ ﱂ ﺗﻈﻬﺮ ﻋﻠﻰ ﻳﺪﻱ ﺃ ‪‬‬ ‫ﺫﻟﻚ ﺍﻹﻋﻼﻥ ‪ -‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻧﺒﻮﺀﺓ ﺃﻭ ﻏﲑﻫﺎ‪ ،‬ﻓﺴﻮﻑ ﺃﻗ ‪‬ﺮ ﺃﱐ ﻛﺎﺫﺏ‪.‬‬

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‫ﺧﺎﻣﺴﺎ‪ :‬ﻭﺇﻥ ﱂ ﺗﻘﺒﻠﻮﺍ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﺡ ﺃﻳﻀﺎ ﻓﻠﻴﺒﺎﻫﻠﹾﲏ‪ ٦٨‬ﺍﻟﺸﻴ ‪‬ﺦ ﳏﻤﺪ ﺣـﺴﲔ‬ ‫ﺍﻟﺒﻄﺎﻟﻮﻱ ﻭﺍﳌﺸﺎﻳﺦ ﺍﻟﺒﺎﺭﺯﻭﻥ ﺍﻵﺧﺮﻭﻥ‪ ،‬ﻭﺇﺫﺍ ﺳﻠِﻢ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﻣـﻦ‬ ‫ﺗﺄﺛﲑ ﺩﻋﺎﺋﻲ ﻋﻠﻴﻬﻢ ﻓﺴﺄﻋﺘﺮﻑ ﺑﺄﱐ ﻛﺎﺫﺏ‪.‬‬ ‫‪ 68‬ﺣﲔ ﺍﻃﻠﻊ ﺍﳌﻮﻟﻮﻱ ﺛﻨﺎ ُﺀ ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻱ ﻋﻠﻰ ﺩﻋﻮﺓ ﺍﳌﺒﺎﻫﻠﺔ ﺫﻛﺮ ﰲ ﺭﺳﺎﻟﺘﻪ ﻣﺒﺎﻫﻠـ ﹶﺔ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ‪ ،‬ﻭﻟﻌﻠﻪ ﻳﻘﺼﺪ ‪‬ﺬﺍ ﺍﻟﺬﻛﺮ ﺃﻥ ﺍﻷﺧﲑ ﱂ ﻳﺘﻌﺮﺽ ﻷﻱ ﺑﻼﺀ ﺑﻌـﺪ‬ ‫ﺗﻠﻚ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻭﱂ ﻳﺘﺤﻘﻖ ﺃﻱ ﺗﺄﺛﲑ ﺇﳚﺎﰊ ﻟﻠﻤﺒﺎﻫﻠﺔ‪ ،‬ﻓﺄﹸﺧﱪﻩ ﻭﺭﻓﺎﻗﹶﻪ ﺃﻧـﻪ ﺃﻭ ﹰﻻ ﻟـﻴﺲ ﻣـﻦ‬ ‫ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﻋﺒﺪ ﺍﳊﻖ ﱂ ﻳﺘﻌﺮﺽ ﻓﻌﻼ ﻷﻱ ﺫﻟﺔ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﺃﻭ ﱂ ﳓﺮﺯ ﺃﻱ ﻋﺰﺓ ﺣﻘﻴﻘﻴﺔ ﻛﻤـﺎ‬ ‫ﺳﺄﺑﻴﻨﻪ ﻻﺣﻘﺎ‪ .‬ﻛﻤﺎ ﱂ ﺗﻜﻦ ﺗﻠﻚ ﺍﳌﺒﺎﻫﻠﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑﻄﻠﺐ ﻣﲏ‪ ،‬ﻭﱂ ﺃﻛﻦ ﺃﺣﺐ ﺃﻥ ﺃﺩﻋـﻮ‬ ‫ﻉ‬ ‫ﻋﻠﻰ ﻋﺒﺪ ﺍﳊﻖ ﻭﱂ ﺃﻟﺘﻔﺖ ﺇﱃ ﺫﻟﻚ ﻗﻂ ﺣﱴ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻌﻠﻢ ﺟﻴﺪﺍ ﺃﱐ ﱂ ﺃﺩ ‪‬‬ ‫ﻋﻠﻰ ﻋﺒﺪ ﺍﳊﻖ ﻗﻂ ﻭﱂ ﺃﺻﺮﻑ ﺟﻴﺸﺎﻥ ﻗﻠﱯ ﺇﱃ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻗﻂ‪ .‬ﻟﻜـﻦ ﻇﻠـﻢ ﺍﳌـﺸﺎﻳﺦ‬ ‫ﺍﻷﻏﺒﻴﺎﺀ ﻗﺪ ﲡﺎﻭﺯ ﺍﳊﺪﻭﺩ ﺍﻵﻥ‪ ،‬ﳍﺬﺍ ﺃﻟﺘﻤﺲ ﻣﻦ ﻛﻞ ﻣﻜﻔﱢﺮ ﺃﻥ ﻳﺒﺎﻫﻠﲏ ﻻﺳﺘﺼﺪﺍﺭ ﺍﳊﻜـﻢ‬ ‫ﱄ ﺑﻄﻠﺐ ﺍﳌﺒﺎﻫﻠـﺔ‬ ‫ﺍﻟﺴﻤﺎﻭﻱ‪ .‬ﻭﺣﱴ ﻻ ﺗﻨﺸﺄ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻴﻤﺎ ﺑﻌﺪ ﻓﻘﺪ ﺍﺷﺘﺮﻃﺖ ﺃﻥ ﻳﺘﻘﺪﻡ ﺇ ﱠ‬ ‫ﻋﻠﻰ ﺍﻷﻗﻞ ﻋﺸﺮﹲﺓ ﻣﻦ ﺍﻟﺬﻳﻦ ﺩ‪‬ﻋﻮﺍ ﺇﱃ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻟﻴﺘﺠﻠﻰ ﻧﺼ ‪‬ﺮ ﺍﷲ ﺑﺼﻔﺎﺀ ﻭﻻ ﻳﺒﻘﻰ ﺃﻱ ﻓﺮﺻﺔ‬ ‫ﻟﻠﺘﺄﻭﻳﻞ‪ ،‬ﻭﻟﺌﻼ ﻳﻘﻮﻝ ﺃﺣﺪ ﻓﻴﻤﺎ ﺑﻌﺪ ﺇﻥ ﺧﺼﻤﻪ ﻛﺎﻥ ﺭﺟﻼ ﻭﺍﺣﺪﺍ ﻓﺘﻌﺮ‪‬ﺽ ﺑﺎﳌﺼﺎﺩﻓﺔ ﳌﺼﻴﺒﺔ‪.‬‬ ‫ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺍﳋﺒﺜﺎﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﻣﻦ ﻃﻴﻨﺔ ﺍﻟﻴﻬﻮﺩ ﻳﻘﻮﻟﻮﻥ ﻟﻠﺘﺴﺘﺮ ﻋﻠﻰ ﺍﳊﻖ ﺃﻥ ﻋﺒـﺪ ﺍﳊـﻖ‬ ‫ﺍﻧﺘﺼﺮ ﰲ ﺍﳌﺒﺎﻫﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻷﻥ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﻣﻮﺕ ﺁ‪‬ﻢ ﱂ ﺗﺘﺤﻘﻖ‪ ،‬ﺇﺫ ﱂ ﳝﺖ ﺁ‪‬ﻢ‪ .‬ﻏـﲑ ﺃﻥ‬ ‫ﺖ ﺑﺈﳍﺎﻡ ﺃﻥ‬ ‫ﳎﺬﻭﻣﻲ ﺍﻟﻘﻠﻮﺏ ﻭﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﻫﺆﻻﺀ ﻻ ﻳﻔﻬﻤﻮﻥ‪ ،‬ﻓﻤﱴ ﻭﰲ ﺃﻱ ﻭﻗﺖ ﺻﺮﺣ ‪‬‬ ‫ﺁ‪‬ﻢ ﺳﻴﻤﻮﺕ ﰲ ﺍﳌﻴﻌﺎﺩ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﰲ ﺃﻱ ﻛﺘﺎﺏ ﺃﻭ ﺇﻋﻼﻥ ﻛﺘﺒﻨﺎ ﺃﻥ ﺁ‪‬ﻢ ﺳﻴﻤﻮﺕ ﺧـﻼﻝ‬ ‫ﻫﺬﻩ ﺍﳌﺪﺓ ﺑﻼ ﺃﻱ ﺷﺮﻁ؟ ﺇﻥ ﺃﳒﺲ ﺍﳊﻴﻮﺍﻧﺎﺕ ﰲ ﺍﻟﻌﺎﱂ ﻭﺃﺟﺪﺭﻫﺎ ﺑﺎﻻﴰﺌﺰﺍﺯ ﻭﺍﻟﻘﺮﻑ ﻫـﻮ‬ ‫ﺍﳋﻨـﺰﻳﺮ‪ ،‬ﻟﻜﻦ ﺍﻟﺬﻳﻦ ﻳﻜﺘﻤﻮﻥ ﺍﳊﻖ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺼﺎﺩﻗﺔ ﻣﻦ ﺃﺟﻞ ﺍﻟﺜﻮﺍﺋﺮ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻫـﻢ ﰲ‬ ‫ﺲ ﻣﻨﻪ‪.‬‬ ‫ﺍﳊﻘﻴﻘﺔ ﺃﳒ ‪‬‬ ‫ﳉﻴ‪‬ﻒ ﻭﺫﻭﻱ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺸﺮﻳﺮﺓ‪ ،‬ﻭﳛ‪‬ﻜﻢ ﻟﻘﺪ ﺃﺧﻔﻴﺘﻢ ﺷﻬﺎﺩﺓ ﺍﳊﻖ‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﳌﺸﺎﻳﺦ ﺁﻛﻠﻲ ﺍ ﱢ‬ ‫ﻟﻺﺳﻼﻡ ﺑﺴﺒﺐ ﻋﺪﺍﺋﻲ‪ .‬ﻭﺃﱏ ﻟﻜﻢ ﻳﺎ ﺩﻳﺪﺍﻥ ﺍﻟﻈﻼﻡ ﺃﻥ ﲢﺠﺒﻮﺍ ﺃﺷﻌﺔ ﺍﻟﺼﺪﻕ ﺍﻟﱪﺍﻗﺔ‪ ،‬ﺃﻓﻠـﻢ‬ ‫ﻳﻜﻦ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺮﺍﻋﻲ ﺍﷲ ﺍﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﻨﺒﻮﺀﺓ؟ ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﳍﺎﺭﺑﻮﻥ ﺑﻌﻴﺪﺍ ﻣـﻦ‬ ‫ﻁ ﻛﺎﻥ ﳝﻜﻦ ﺑﺎﻟﻮﻓـﺎﺀ ﺑـﻪ ﺃﻥ‬ ‫ﺍﻹﳝﺎﻥ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻗﻮﻟﻮﺍ ﺣﻘﺎ ﻭﺻﺪﻗﺎ ﺃﱂ ﻳﻜﻦ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺷﺮ ﹲ‬ ‫ﻳﺘﺄﺧﺮ ﻣﻮﺕ ﺁ‪‬ﻢ؟ ﻓﻼ ﺗﻜﺬﺑﻮﺍ ﻭﻻ ﺗﺄﻛﻠﻮﺍ ﺍﻟﻨﺠﺎﺳﺔ ﺍﻟﱵ ﺃﻛﻠﻬﺎ ﺍﳌﺴﻴﺤﻴﻮﻥ‪.‬‬

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‫ﺍﻧﻈﺮﻭﺍ ﺑﻔﺘﺢ ﺍﻟﻌﻴﻮﻥ؛ ﻓﻘﺪ ﲢﻘﻘﺖ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺑﻜﻞ ﺑﺮﻳﻘﻬﺎ‪ ،‬ﻓﻼ ﲢﺴﺒﻮﻫﺎ ﻧﺒﻮﺀﺓ ﻭﺍﺣـﺪﺓ‬ ‫ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﳘﺎ ﻧﺒﻮﺀﺗﺎﻥ ﲢﻘﻘﺘﺎ ﰲ ﻣﻮﻋﺪﳘﺎ‪ ،‬ﺃﻭﻻﳘﺎ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٢٤١‬ﻣﻦ‬ ‫ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﺍﻟﱵ ﺻﺮ‪‬ﺣﺖ ﻗﺒﻞ ‪ ١٥‬ﻋﺎﻣﺎ ﻣﻦ ﺍﻟﻴﻮﻡ ﺑﻜﻠﻤﺎﺕ ﻭﺍﺿـﺤﺔ ﺃﻥ ﺍﳌـﺴﻴﺤﻴﲔ‬ ‫ﺳﻴﺜﲑﻭﻥ ﻓﺘﻨﺔ‪ ،‬ﻭﺳﻴﺪﻋﻤﻬﻢ ﺃﻧﺎﺱ ﺫﻭﻭ ﺧﺼﺎﻝ ﺍﻟﻴﻬﻮﺩ ﻭﺳﻴﻘﻮﻣﻮﻥ ﲟﻜﺮ ﻋﻈﻴﻢ ﻟﻜﺘﻤﺎﻥ ﺍﳊﻖ‬ ‫ﻭﻳﺆﺫﻭﻥ ﻛﺜﲑﺍ ﻟﻜﻦ ﺍﻟﺼﺪﻕ ﺳﻴﻨﻜﺸﻒ ﺃﺧﲑﺍ‪ .‬ﻓﻜﺎﻥ ﺍﻟﺼﺪﻕ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺻـﺪﺭﺕ ﻫـﺬﻩ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﻗﺒﻞ ‪ ١٥‬ﻋﺎﻣﺎ ﺗﺄﻳﻴﺪﺍ ﻟﻪ‪ .‬ﰒ ﺃﻗﻮﻝ ﺇﻧﻪ ﺍﻟﺼﺪﻕ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺟﻌﻞ ﺁ‪‬ﻢ ﺑﻌﺪ ﲰﺎﻉ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﺧﺎﺋﻔﺎ ﻣﺬﻋﻮﺭﺍ ﻛﻤﺠﺮﻡ‪ ،‬ﰒ ﺃﻗﻮﻝ ﺇﻧﻪ ﺍﻟﺼﺪﻕ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺩﻓﻊ ﺁ‪‬ﻢ ﻟﻨﺴﺞ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ ﺍﻟﺜﻼﺙ‪،‬‬ ‫ﰒ ﺃﻗﻮﻝ ﺇﻧﻪ ﺍﻟﺼﺪﻕ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﻣﻨﻊ ﺁ‪‬ﻢ ﻣﻦ ﺍﻟﻘﺴﻢ‪ ،‬ﰒ ﺃﻗﻮﻝ ﺇﻧﻪ ﺍﻟﺼﺪﻕ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺭﺩﻉ‬ ‫ﺁ‪‬ﻢ ﺑﻌﺪ ﺗﻌﺮﺿﻪ ﳍﺬﺍ ﺍﻹﻳﺬﺍﺀ ﻣﻦ ﺭﻓﻊ ﺍﻟﻘﻀﻴﺔ ﻟﺪﻯ ﺍﻟﺸﺮﻃﺔ‪ ،‬ﰒ ﺃﻗﻮﻝ ﺇﻧﻪ ﺍﻟﺼﺪﻕ ﻧﻔﺴﻪ ﺍﻟﺬﻱ‬ ‫ﺑﺴﺒﺒﻪ ﺳﻘﻂ ﺁ‪‬ﻢ ﰲ ﺣﻔﺮﺓ ﺍﻟﻘﱪ ﺑﻌﺪ ﺗﺴﻮﻳﺪ ﻭﺟﻮﻩ ﲨﻴﻊ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺧﻼﻝ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻣﻦ‬ ‫ﺻﺪﻭﺭ ﺍﻹﻋﻼﻥ ﺍﻷﺧﲑ ﲟﻮﺟﺐ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻷﺧﲑﺓ‪.‬‬ ‫ﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ ﻣﻊ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﺼﺎﺩﺭﺓ ﻗﺒﻞ ‪ ١٥‬ﻋﺎﻣﺎ ﰲ ﺍﻟـﺼﻔﺤﺔ ‪ ٢٤١‬ﻣـﻦ‬ ‫ﻟﻮ ﹸﻗﺮِﺋ ‪‬‬ ‫ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻟﺘﺒﲔ ﺃﻧﻪ ﺇﻋﺠﺎﺯ ﺑﺎﺭﺯ ﳝﻜﻦ ﺃﻥ ﺗﻠﲔ ﺑﻪ ﻗﻠﻮﺏ ﻛﺒﺎﺭ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﺗﺸﺮﻕ ﻛﺎﻟﺸﻤﺲ‪ ،‬ﻟﻜﻦ ﲟﺎﺫﺍ ﻧﺸﺒ‪‬ﻪ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ؟ ﻓﻬﻢ ﻳ‪‬ﺸﺒﻬﻮﻥ ﺫﻟﻚ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﺃﻧﻜﺮ‬ ‫ﻭﺟﻮﺩ ﺍﻟﺸﻤﺲ ﻭﻛﺎﻥ ﻳﺮﻛﺰ ﻛﺜﲑﺍ ﰲ ﺍﶈﺎﺿﺮﺍﺕ ﻋﻠﻰ ﺃﻥ ﻻ ﺩﻟﻴﻞ ﻋﻠﻰ ﻭﺟـﻮﺩ ﺍﻟـﺸﻤﺲ‪،‬‬ ‫ﻭﻋﻨﺪﺋﺬ ﻗﺎﻟﺖ ﻟﻪ ﺍﻟﺸﻤﺲ‪ :‬ﺃﻳﻬﺎ ﺍﻷﻋﻤﻰ ﻣﻦ ﺍﻟﻮﻻﺩﺓ‪ ،‬ﺑﺄﻱ ﺩﻟﻴﻞ ﺗﻘﺘﻨﻊ ﺑﻮﺟﻮﺩﻱ؟ ﻓﺎﻷﻓـﻀﻞ‬ ‫ﺃﻥ ﺗﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﻬﺐ ﻟﻚ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﺗﻜﻮﻥ ﻟﻚ ﻋﻴﻨﺎﻥ ﻓﺴﻮﻑ ﺗﺘﻤﻜﻦ ﻣﻦ ﺭﺅﻳـﱵ‬ ‫ﺑﺴﻬﻮﻟﺔ‪.‬‬ ‫ﻭﳑﺎ ﻳﺜﲑ ﺍﻟﻐﻀﺐ ﺃﻥ ﺍﳊﺎﺩﺙ ﺍﻟﺬﻱ ﺃﻧﺒﺄ ﺍﷲ ﲝﺪﻭﺛﻪ ﻗﺒﻞ ‪ ١٥‬ﻋﺎﻣﺎ ﻗﺪ ﻇﻬﺮ ﻭﻓـﻖ ﺫﻟـﻚ‬ ‫ﻭﲢﻘﻖ ﲝﺴﺐ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﺩﺧﻞ ﺁ‪‬ﻢ ﰲ ﺍﻟﻘﱪ ﺧﻼﻝ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﺻﺪﻭﺭ ﺍﻹﻋﻼﻥ ﺍﻷﺧﲑ‬ ‫ﻭﻓﻖ ﺇﳍﺎﻡ ﺁﺧﺮ ﻣﻨﺸﻮﺭ ﰲ ﺍﻟﺰﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻭﲢﻘﻘﺖ ﺍﻟﻨﺒﻮﺀﺓ ﲜﻤﻴﻊ ﺗﻔﺎﺻﻴﻠﻬﺎ‪ ،‬ﻭﺍﻟﻨـﺰﺍﻉ ﺍﻟﺸﺪﻳﺪ‬ ‫ﺍﻟﺬﻱ ﺣﺼﻞ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﳌﺴﻴﺤﻴﲔ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺃﻳﻀﺎ ﻗﺪ ﺗﻨﺒﺄ ﺑﻪ ﻗﺒﻞ ﺛﻼﺛﺔ ﻋﺸﺮ ﻗﺮﻧﺎ‪.‬‬ ‫ﻭﻗﺪ ﻇﻬﺮ ﻛﻞ ﻫﺬﺍ ﻟﻜﻦ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻌﻤﻴﺎﻥ ﻋﺪﳝﻲ ﺍﻹﳝﺎﻥ ﻭﺍﳌﺴﻴﺤﻴﲔ ﺧﺒﻴﺜﻲ ﺍﻟﻄﺒﻊ ﻻ‬ ‫ﻳﺰﺍﻟﻮﻥ ﻳﻨﻜﺮﻭﻥ ﺇﱃ ﺍﻵﻥ ﺳﺮﺍﺝ ﻇﻬﻮﺭ ﺍﳊﻖ‪ .‬ﺇﻥ ﻣﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﻮﻟﻮﻱ ﺛﻨﺎﺀ ﺍﷲ ﺍﻷﻣﺮﺗـﺴﺮﻱ‬ ‫ﺇﲨﺎﻻ‪ -‬ﺑﻌﺪ ﺫﻛﺮ ﻣﺒﺎﻫﻠﺔ ﻋﺒﺪ ﺍﳊﻖ‪ -‬ﺃﻥ ﺁﺛﺎﺭ ﺍﻟﻨﺼﺮ ﺍﻹﳍﻲ ﺣﺎﻟﻔﺖ ﻋﺒ ‪‬ﺪ ﺍﳊﻖ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪،‬‬ ‫ﻓﻬﺬﺍ ﻗﺘ ﹸﻞ ﺣﻘﻴﻘﺔ ﻋﻈﻴﻤﺔ ﺍﻟﺸﺄﻥ‪ ،‬ﻭﻛﺬﺑﺔ ﻗﺬﺭﺓ ﺗﻘﺸﻌﺮ ﻣﻨﻬﺎ ﺟﻠﻮﺩ ﺍﳌﺆﻣﻨﲔ‪.‬‬

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‫ﻓﺎﳌﺆﺳﻒ ﺃﻥ ﻫﺆﻻﺀ ﳛﺒﻮﻥ ﻛﺜﲑﺍ ﺃﻥ ﻳ‪‬ﺪﻋ‪‬ﻮﺍ ﺑﺎﳌﻮﻟﻮﻳﲔ ﻟﻜﻨﻬﻢ ﺑﻌﻴﺪﻭﻥ ﻋﻦ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻹﳝﺎﻥ‬ ‫ﺑ‪‬ﻌﺪ ﺍﳌﺸﺮﻗﲔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﻮﻟﻮﻱ ﺛﻨﺎﺀ ﺍﷲ ﻳﻘﺼﺪ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺃﻥ ﺍﳌـﺴﻴﺤﻴﲔ ﺃﺛـﺎﺭﻭﺍ‬ ‫ﺿﺠﺔ ﻛﺒﲑﺓ ﰲ ﺃﻣﺮﺗﺴﺮ ﺑﻌﺪ ﻣﻀﻲ ﻣﻴﻌﺎﺩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻭﺃﻥ ﻓﺮﻗﺔ ﺍﳌﺴﻴﺤﻴﲔ ﺍﻟﻨﺠﺴﺔ ﻫﺬﻩ ﺗﺮﻗﺺ‬ ‫ﰲ ﺍﻷﺯﻗﺔ ﻭﺍﻷﺳﻮﺍﻕ ﻛﺎﳌﻮﻣﺴﺎﺕ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﲨﻴﻊ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﺍﳌﺸﺎﻳﺦ ﻋﻠـﻰ ﺷـﺎﻛﻠﺘﻬﻢ‬ ‫ﻭﺑﻌﺾ ﺍﻟﺼﺤﻔﻴﲔ ﺍﻟﻨﺠﺴﲔ ﻳﺴﺒ‪‬ﻮﻥ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻭﻛﺎﻧﻮﺍ ﻳﺴﻴﺌﻮﻥ ﺇﱄ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺒﺬﺍﺀﺓ‪،‬‬ ‫ﻓﻜﺄﻧﻪ ﻛﺎﻥ ﺃﺛﺮ ﳌﺒﺎﻫﻠﺔ ﻋﺒﺪ ﺍﳊﻖ‪ .‬ﻓﺄﻧﺎ ﺃﺅﻛﺪ ﻟﻠﻤﻮﻟﻮﻱ ﺛﻨﺎﺀ ﺍﷲ ﺃﻥ ﻛﻞ ﺛﻮﺭﺓ ﻭﺑﺬﺍﺀﺓ ﻏﲑ ﻣﺒﻨﻴﺔ‬ ‫ﻋﻠﻰ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺜﺎﺑﺘﺔ ﻭﻛﺎﻧﺖ ﳎﺮﺩ ﺳﻮﺀ ﺍﻟﻔﻬﻢ ﻭﻗﺼﺮﻩ‪ ،‬ﻻ ﺗﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﻳﻘﺪﺡ ﻛﺮﺍﻣﺔ ﺃﻫﻞ‬ ‫ﺍﳊﻖ ﺷﻴﺌﺎ‪ ،‬ﻛﻤﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻌﺘﱪ ‪‬ﺎ ﺃﻱ ﻣﻌﺎﺭﺽ ﻓﺎﲢﺎ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻔﺮﺣﺔ ﺍﻟﻜﺎﺫﺑﺔ ﳍﺆﻻﺀ ﺗﺼﲑ‬ ‫ﺃﺧﲑﺍ ﻋﺬﺍﺑﺎ ﻳﻔﻴﺾ ﺑﺎﻟﻠﻌﻨﺔ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻮﺍ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﻦ ﻭﻃﻨﻪ‬ ‫ﻭﺃﺳﺎﺀﻭﺍ ﺇﻟﻴﻪ ﻛﺜﲑﺍ ﻭﻋﺎﻣﻠﻮﻩ ﺑﻮﻗﺎﺣﺔ ﻭﲡﺎﺳﺮ‪ ،‬ﺃﻭ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﻃﺮﺩ ﻣﻮﺳﻰ ﻣﻦ ﺑﻼﻃﻪ‬ ‫ﻣﺮﺍﺭﺍ ﻭﲰ‪‬ﺎﻩ ﻛﺎﻓﺮﺍ ﻭﺃﻫﺎﻧﻪ ﻛﺜﲑﺍ ﲝﺴﺐ ﺯﻋﻤﻪ‪ ،‬ﻛﺬﻟﻚ ﺣﲔ ﱂ ﻳ‪‬ﺠﺐ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﻴﻬـﻮﺩ‬ ‫ﻋﻠﻰ ﻧﺰﻭﻝ ﺇﻳﻠﻴﺎ ﺑﺮ ‪‬ﺩ ﻣﻘﻨﻊ ﲝﺴﺐ ﺭﺃﻳﻬﻢ‪ ،‬ﺳﺨﺮﻭﺍ ﻣﻨﻪ ﻛﺜﲑﺍ ﻭﲰ‪‬ﻮﻩ ﻣﻠﺤﺪﺍ‪ ،‬ﻭﻗﺪ ﺿﺮﺑﻪ ﺃﻏﻠﺒﻴﺔ‬ ‫ﺍﻟﻨﺎﺱ ﻭﺑﺼﻘﻮﺍ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭ ‪‬ﺟﻠِﺪ ﺃﻳﻀﺎ ﻭﺃﻫﺎﻧﻮﻩ ﻛﺜﲑﺍ ﲝﺴﺐ ﺯﻋﻤﻬﻢ‪ ،‬ﻟﻜﻦ ﺗﻠﻚ ﺍﻷﻓـﺮﺍﺡ‬ ‫ﻛﻠﻬﺎ ﻛﺎﻧﺖ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺎﺫﺑﺔ ﻭﱂ ﻳﻜﻦ ﺃﺳﺎﺳﻬﺎ ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻟﺬﺍ ﻻ ﻧﺴﺘﻄﻴﻊ ﺍﻟﻘـﻮﻝ ﺇﻥ‬ ‫ﻫﺆﻻﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻷﻃﻬﺎﺭ ﺃﺻﺎﺑﺘﻬﻢ ﺫﻟﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻭ ﻫﺬﻩ ﺍﻹﺳﺎﺀﺓ ﻧﺎﻟﺖ ﻣﻨﻬﻢ ﺷﻴﺌﺎ‪ ،‬ﺃﻭ ﻧـﺎﻝ‬ ‫ﺃﻋﺪﺍﺅﻫﻢ ﻓﺘﺤﺎ ﺣﻘﻴﻘﻴﺎ ﻓﻌﻼ‪ .‬ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺁﻛﻠﻲ ﺍﻟﻨﺠﺲ ﻣـﺜﻼ ﻛﻴـﻒ‬ ‫ﻳﻬﻴﻨﻮﻥ ﻭﻳﺴﻴﺌﻮﻥ ﺇﱃ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﻓﺨﺮ ﺍﳌﺮﺳﻠﲔ ﻭﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﺳﻴﺪ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧـﺮﻳﻦ‬ ‫ﻭﻳﻄﻠﻘﻮﻥ ﻋﻠﻴﻪ ﺁﻻﻑ ﺍﻟﺸﺘﺎﺋﻢ ﻭﻳﺘﻬﻤﻮﻧﻪ ﻛﺬﺑﺎ‪ ،‬ﻭﻳﺴﻤﻮﻧﻪ ‪ -‬ﺑﺴﲑ‪‬ﻢ ﺍﻟـﺸﻴﻄﺎﻧﻴﺔ ‪ -‬ﻗـﺎﻃ ‪‬ﻊ‬ ‫ﺍﻟﻄﺮﻕ ﻭﺍﳌﻀﻞ ﻭﺍﻟﺰﺍﱐ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ .‬ﻛﻤﺎ ﻗﺎﻡ ﲟﺜﻞ ﻫﺬﻩ ﺍﻹﺳﺎﺀﺍﺕ ﺇﻟﻴﻪ ﻓﺘ ‪‬ﺢ ﺍﳌﺴﻴﺢ ﻣـﻦ‬ ‫ﺤﺠ‪‬ﺮﻩ‪ ،‬ﻓﻬﻞ ﺗﺄﺛﱠﺮ ﺑﺈﺳﺎﺀﺍﺕ ﺍﳋﺒﺜﺎﺀ‪ -‬ﺃﻛﻠ ِﺔ ﺍﳉﻴﻔﺔ ﻫﺆﻻﺀ‬ ‫ﺳﻼﻟﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻨﺠﺴﺔ ﺍﳌﹸﻌﻴ‪‬ﻦ ﰲ ﻓﺘ ‪‬‬ ‫ﺍﻟﺬﻳﻦ ﻋﻜﻔﻮﺍ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﻣﻴﺖ ﻻ ﺷﻲﺀ ﺗﺎﺭﻛﲔ ﺍﻹﻟﻪ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ‪ -‬ﺷﺄ ﹸﻥ ﺳـﺮﺍﺝ ﺍﳍـﺪﻯ‬ ‫ﺕ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﺫﻟﻚ؟ ﻛﻼ ﺑﻞ ﺍﻧﻘﻠﺒﺖ ﻛﻞ ﻫﺬﻩ ﺍﻹﺳﺎﺀﺍﺕ ﻭﺍﻻﻋﺘﺪﺍﺀﺍﺕ ﺣﺴﺮﺍ ٍ‬ ‫ﻓﻬﻜﺬﺍ ﺇﺫﺍ ﱂ ﻳﺴﺘﻮﻋﺐ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺍﻟﻌﻤﻴﺎﻥ ﺃﻭ ﺍﳌﺸﺎﻳﺦ ﺍﻟ ‪‬ﻌﻮﺭ‪ ،‬ﺣﻘﻴﻘ ﹶﺔ ﻗﻀﻴﺔ ﺁ‪‬ﻢ ﻭﺃﺳﺎﺀﻭﺍ‬ ‫ﻭﺍﺳﺘﺨﺪﻣﻮﺍ ﻟﺴﺎﻧﺎ ﺳﻠﻴﻄﺎ‪ ،‬ﻓﺎﻟﺬﻟﺔ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺳﻮﺀ ﺍﻟﻔﻬﻢ ﻫﺬﻩ ﺃﺻﺎﺑﺘ‪‬ﻬﻢ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺳﻮ‪‬ﺩ‬ ‫ﻱ ﻣﺌـﺎﺕ‬ ‫ﻫﺬﺍ ﺍﳋﻄﹸﺄ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻭﻟﻌﻨ ﹸﺔ ﺗﺮﻙ ﺍﳊﻖ ﻧﺰﻟﺖ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻣﺎ ﺃﻧﺎ ﻓﻘﺪ ﺗﺎﺏ ﻋﻠﻰ ﻳـﺪ ‪‬‬ ‫ﺍﻟﺴﻌﺪﺍﺀ ﺑﺎﻛﲔ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺧﺎﻃﺌﲔ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ ﻻ ﺗﺘﺮﺗﺐ ﻋﻠﻰ ﻓﺮﺣﺔ ﻛﺎﺫﺑﺔ ﻷﺣﺪ ﺇﺩﺍﻧ ﹸﺔ ﺃﺣﺪ‪،‬‬

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‫ﻛﻤﺎ ﻟﻴﺲ ﻣﻦ ﺷﺄﻥ ﺃﻱ ‪‬ﻤﺔ ﺑﺎﻃﻠﺔ ﺃﻥ ﺗﻨﺎﻝ ﻣﻦ ﺷﺮﻑ ﺃﺣﺪ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻌ ‪‬ﺪ ﺫﻟﻚ ﻓﺘﺤ‪‬ﺎ‬ ‫ﻷﺣﺪ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﻭﺻﻤﺔ ﻟﻌﻨﺔ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺍﺣﺘﻔﻠﻮﺍ ﺑﻔﺮﺣﺔ ﻛﺎﺫﺑﺔ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪.‬‬ ‫ﻓﻜﻞ ﻫﺬﻩ ﺍﻻﺣﺘﻔﺎﻻﺕ ﻭﺍﻷﻓﺮﺍﺡ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﻫﺆﻻﺀ ﺍﻷﳒﺎﺱ ﺍﻷﺷﻘﻴﺎﺀ ﰲ ﻗـﻀﻴﺔ ﺁ‪‬ـﻢ‬ ‫ﻋﺎﺩﺕ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻨﺪﺍﻣﺔ ﻭﺍﳊﺴﺮﺓ‪.‬‬ ‫ﻓﺎﲝﺜﻮﺍ ﺍﻵﻥ ﻋﻦ ﺁ‪‬ﻢ‪ ،‬ﺃﱂ ﻳﺪﺧﻞ ﺍﻟﻘﱪ ﻭﻓﻖ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺃﱂ ﻳ‪‬ﻠ ‪‬ﻖ ﺑﻪ ﰲ ﺍﳍﺎﻭﻳﺔ؟‬ ‫ﺃﻳﻬﺎ ﺍﻟﻌﻤﻴﺎﻥ ﺇﻻ ‪‬ﻡ ﺃﺷﺮﺡ ﻟﻜﻢ ﻣﺮﺍﺭﺍ ﻭﺗﻜﺮﺍﺭﺍ؟ ﺃﻓﻠﻢ ﻳﻜﻦ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﳛﻘﻖ ﺍﷲ ‬ ‫ﺇﳍﺎﻣﻪ ﺍﳌﻘﺪﺱ ﲟﺮﺍﻋﺎﺓ ﺍﻟﺸﺮﻁ ﺍﳌﻮﺟﻮﺩ ﻓﻴﻪ؟ ﺃﻻ ﺇﻥ ﺁ‪‬ﻢ ﻛﺎﻥ ﻗﺪ ﻓﺎﺭﻗﺘ‪‬ﻪ ﺍﳊﻴﺎﺓ ﺣﲔ ﺃﻗﻴﻤـﺖ‬ ‫ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﻣﲏ ﺑﺘﻮﺍﺗ ٍﺮ ﺑﺈﺻﺪﺍﺭ ﺇﻋﻼﻥ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﻭﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﺮﻓﻊ ﺭﺃﺳﻪ‪ ،‬ﰒ ﱂ‬ ‫ﻳﺘﺮﻛﻪ ﺍﷲ ﺣﱴ ﺳﻠﱠﻤﻪ ﻟﻘﺎﺑﺾ ﺍﻷﺭﻭﺍﺡ‪.‬‬ ‫ﻟﻘﺪ ﺗﺒﻴﻨﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻣﻦ ﻛﻞ ﻧﺎﺣﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﻨﺘﻢ ﻣﺎ ﺯﻟﺘﻢ ﺗﺼﺮﻭﻥ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺟﻬـﻨﻢ ﻓـﻼ‬ ‫ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻣﺴﻚ ﲟ‪‬ﻦ ﻳﺮﻳﺪ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻬﺎ ﻋﻦ ﻋﻤﺪ‪ .‬ﻓﻜﻞ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﻣﻦ ﺍﻟﻨﻮﻉ ﺍﻟﺬﻱ ﺇﺫﺍ‬ ‫ﺍﻃﱠﻠﻊ ﻋﻠﻴﻪ ﺍﳌﺘﻘﻲ ﻛﺎﻣﻼ ﻳﻘﺸﻌﺮ ﻣﻨﻬﺎ ﺟﻠﺪﻩ‪ ،‬ﻓﻴﺘﻘﻲ ﺇﻧﻜﺎ ‪‬ﺭ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻮﺍﺿﺤﺔ ﺣﻴﺎ ًﺀ ﻣـﻦ‬ ‫ﺍﷲ‪ .‬ﺃﻧﺎ ﺃﻋﻠﻢ ﻳﻘﻴﻨﺎ ﺃﻧﻪ ﺇﺫﺍ ﺃﻧﻜﺮ ﺃﺣ ‪‬ﺪ ﺻﺪﻕ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻣﻘﺴﻤﺎ ﺑﺎﷲ ﺃﻣﺎﻣﻲ ﻓﻠﻦ ﻳﺘﺮﻛـﻪ‬ ‫ﺍﷲ ﺩﻭﻥ ﻋﻘﺎﺏ‪ ،‬ﻟﻜﻦ ﳚﺐ ﺃﻥ ﻳﻄﱠﻠﻊ ﺃﻭﻻ ﻋﻠﻰ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ﺑﺎﻟﺘﻔﺼﻴﻞ‪ ،‬ﺫﻟـﻚ‬ ‫ﻟﺌﻼ ﻳﻜﻮﻥ ﺟﻬﻠﹸﻪ ﺷﻔﻴﻌﺎ ﻟﻪ‪ ،‬ﰒ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺴﻢ ﺑﺎﷲ ﻋﻠﻰ ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﻣﻦ ﺍﷲ ﻭﺃ‪‬ﺎ ﺑﺎﻃﻠﺔ‪ ،‬ﰒ‬ ‫ﺇﺫﺍ ﱂ ﻳ‪‬ﻬﻠﻚ ﺧﻼﻝ ﺳﻨﺔ ﺑِﻮﺑﺎﻝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺃﻭ ﱂ ﻳﺘﻌﺮﺽ ﳌﺼﻴﺒﺔ ﺧﺎﺭﻗﺔ‪ ،‬ﻓﻬﺎ ﺃﻧﺎ ﺃﹸﺷـﻬﺪ‬ ‫ﺍﳉﻤﻴﻊ ﻭﺃﻗﻮﻝ ﺇﻧﲏ ﺳﺄﻋﺘﺮﻑ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺃﱐ ﻛﺎﺫﺏ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺒ ‪‬ﺪ ﺍﳊﻖ ﻣﺼﺮ‪‬ﺍ ﻋﻠـﻰ‬ ‫ﺫﻟﻚ ﻓﻠﻴﻘﺴﻢ ﻫﻮ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ‪‬ﻳﺮﻛﹼﺰ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﻜـﺮﺓ ﻓﻠﻴﺘﻘـﺪﻡ ﰲ‬ ‫ﺍﳌﻴﺪﺍﻥ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻮﻟﻮﻱ ﺃﲪ ‪‬ﺪ ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻱ ﺃﻭ ﺛﻨﺎ ُﺀ ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻱ ﻳﻈﻦ ﺫﻟﻚ ﻓﻤـﻦ‬ ‫ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻤﺎ ﺃﻥ ﻳ‪‬ﺜﺒﺘﺎ ﺗﻘﻮﺍﳘﺎ ﺑﺎﳊﻠﻒ‪ ،‬ﻭﺗﺬﻛﹼﺮﻭﺍ ﻳﻘﻴﻨﺎ ﺃﻧﻪ ﺇﺫﺍ ﺃﻗﺴﻢ ﺃﺣـﺪﻫﻢ ﻋﻠـﻰ ﺃﻥ‬ ‫ﻒ ﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﻓﺴﻮﻑ ﻳ‪‬ﻬﻴﻨﻪ ﺍﷲ ﻭﻳﺴﻮ‪‬ﺩ‬ ‫ﻧﺒﻮﺀﰐ ﻋﻦ ﺁ‪‬ﻢ ﱂ ﺗﺘﺤﻘﻖ ﻭﺃﻥ ﺍﻟﻨﺼﺮ ﻛﺎﻥ ﺣﻠﻴ ‪‬‬ ‫ﻭﺟﻬﻪ ﻭﻳ‪‬ﻬﻠﻜﻪ ﲟﻮﺕ ﺍﻟﻠﻌﻨﺔ‪ ،‬ﻷﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﺘﻢ ﺍﻟﺼﺪﻕ ﺍﻟﺬﻱ ﻇﻬﺮ ﻋﻠﻰ ﺍﻷﺭﺽ ﺑﺈﺫ ٍﻥ ﻣـﻦ‬ ‫ﺍﷲ ﻭﻣﺸﻴﺌﺘﻪ ﻣﻦ ﺃﺟﻞ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﻟﻜﻦ ﻫﻞ ﺳﻴ‪‬ﻘﺴﻤﻮﻥ ﺑﺎﷲ ﻳﺎ ﺗﺮﻯ؟ ﻛﻼ ﻟﻦ ﻳﻘﺴﻤﻮﺍ ﺃﺑﺪﺍ ﻷ‪‬ﻢ ﻛﺬﺍﺑﻮﻥ‪ ،‬ﻭﻳﺄﻛﻠﻮﻥ ﺟﻴﻔﺔ‬ ‫ﺍﻟﻜﺬﺏ ﻛﺎﻟﻜﻼﺏ‪.‬‬

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‫ﺇﺫﺍ ﺳﺄﻝ ﺳﺎﺋ ﹲﻞ ﻫﻨﺎ ﻓﻘﺎﻝ‪ :‬ﺻﺤﻴﺢ ﺃﻥ ﰲ ﻣﺒﺎﻫﻠﺔ ﻋﺒﺪ ﺍﳊﻖ ﱂ ﻳﻜﻦ ﻗﺼ ‪‬ﺪ ﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺃﺣﺪ‬ ‫ﻣﻦ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﺬﻱ ﺑﺮﺯ ﳌﺒﺎﻫﻠﺔ ﺍﻟﺼﺎﺩﻕ ﻓﻴﺠﺐ ﺃﻥ ﺗﻈﻬﺮ ﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺒﺎﻫﻠﺔ ﺃﻣﻮ ‪‬ﺭ‬ ‫ﻳﺘﻮﺻﻞ ﺍﳌﺮﺀ ﺑﺈﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ ﺃﻥ ﺍﳌﻌﺎﺭﺽ ﻭﺍﺟﻪ ﺍﻟﺬﻟﺔ ﻭﺍﳍﻮﺍﻥ‪ ،‬ﻭﲢﻘﻘﺖ ﻋﻈﻤﱵ ﺃﻧﺎ‪.‬‬ ‫ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﺗﻔﺼﻴﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻛﺎﻟﺘﺎﱄ‪ ،‬ﻭﻗﺪ ﺗﺴﺒﺒﺖ ﰲ ﻋﺰﺗﻨﺎ ﲝﺴﺐ ﺣﻜﻢ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ‬ ‫ﲔ )ﺍﻟﻘﺼﺺ‪(٨٤ :‬‬ ‫ِﻟ ﹾﻠ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬‬ ‫ﺖ ﻧﺒﻮﺀﰐ ﻋﻦ ﺁ‪‬ﻢ ﰲ ﻣﻀﻤﻮ‪‬ﺎ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﲢﻘﻘﺖ ﺃﻳـﻀﺎ‬ ‫ﺃﻭﻻ‪ :‬ﻟﻘﺪ ﲢﻘﻘ ‪‬‬ ‫ﺗﻠﻚ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٢٤١‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻗﺒﻞ ‪ ١٥‬ﻋﺎﻣﺎ‪ ،‬ﻓﻘﺪ‬ ‫ﻣﺎﺕ ﺁ‪‬ﻢ ﲝﺴﺐ ﻣﺪﻟﻮﻝ ﺍﻹﳍﺎﻡ ﺍﳊﻘﻴﻘﻲ ﻭﺍﺳﻮﺩ‪‬ﺕ ﻭﺟﻮ ‪‬ﻩ ﲨﻴﻊ ﺍﳌﻌﺎﺭﺿـﲔ‪ ،‬ﻭﺍﻧﻄﻤـﺴﺖ‬ ‫ﲨﻴﻊ ﺃﻓﺮﺍﺣﻬﻢ ﺍﻟﻜﺎﺫﺑﺔ‪ ،‬ﺣﻴﺚ ﲢﻄﻢ ﻛﻔ ‪‬ﺮ ﻣﺌﺎﺕ ﺍﻟﻘﻠﻮﺏ ﺑﺎﻻﻃﻼﻉ ﻋﻠﻰ ﺃﺣﺪﺍﺙ ﺍﻟﻨﺒـﻮﺀﺓ‪،‬‬ ‫ﺖ ﺁﻻﻑ ﺍﻟﺮﺳﺎﺋﻞ ﰲ ﺗﺼﺪﻳﻖ ﺫﻟﻚ‪ ،‬ﻭﺣﻠﹼﺖ ﺍﻟﻠﻌﻨﺔ ﻋﻠﻰ ﺍﳌﻌﺎﺭﺿﲔ ﻭﺍﳌﻜـﺬﺑﲔ‪ ،‬ﻭﻻ‬ ‫ﻓﺎﺳﺘﻠﻤ ‪‬‬ ‫ﻳﺴﻌﻬﻢ ﺍﻟﻨﻄﻖ ﺑﻜﻠﻤﺔ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ ﺍﻟﺬﻱ ﺗﺴﺒﺐ ﰲ ﺷﺮﰲ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﳎﻤﻮﻋ ﹸﺔ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟـﱵ ﻛﺘﺒﺘ‪‬ﻬـﺎ‬ ‫ﻹﻓﺤﺎﻡ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺭﺿﲔ ﻭﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﻣﻨﻬﺎ ﻫﺬﺍ ﺍﳌﻜﺘﻮﺏ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺼﺎﺩﺭ ﺣـﺪﻳﺜﺎ‪،‬‬ ‫ﻓﻬﻞ ﻣﺎﺕ ﻋﺒﺪ ﺍﳊﻖ ﻭﺇﺧﻮﺗ‪‬ﻪ ﺍﻵﺧﺮﻭﻥ ﻟﻌﺪﻡ ﻗﺪﺭ‪‬ﻢ ﻋﻠﻰ ﺃﻥ ﻳﻜﺘﺒﻮﺍ ﺷﻴﺌﺎ ﻣﻘﺎﺑﻠﻪ؟ ﻭﺣﻜﹶـﻢ‬ ‫ﺍﻟﻌﺎﱂ ﺃﻥ ﺷﺮﻑ ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺴﻠﹼﻢ ﺑﻪ ﰲ ﺣﻖ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺃﻱ ﻫﺬﺍ ﺍﳌﺆﻟـﻒ ﺍﻟـﺬﻱ‬ ‫ﹸﻛﻔﱢﺮ‪ ،‬ﻭﺃﻥ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﻛﻠﹼﻬﻢ ﺟﻬﻠﺔ‪.‬‬ ‫ﺕ ﻫﺬﻩ ﺍﶈﺎﻣﺪ ﻭﺍﻟﺸﺮﻑ‪ ،‬ﺃﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﺃﻡ ﻗﺒﻠﻬﺎ؟ ﻓﻬﺬﻩ ﺇﺣﺪﻯ ﲦﺎﺭ‬ ‫ﺗﺪﺑﺮﻭﺍ ﺍﻵﻥ ﻣﱴ ﺃﺣﺮﺯ ‪‬‬ ‫ﺍﳌﺒﺎﻫﻠﺔ ﺍﻟﱵ ﺃﻇﻬﺮﻫﺎ ﺍﷲ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺑﺮ‪‬ﺃ ﺍﷲ ﺳﺎﺣﱵ ﻣﻦ ﺍ‪‬ﺎﻡ ﺍﻟﺸﻴﺦ ﳏﻤـﺪ ﺣـﺴﲔ‬ ‫ﺍﻟﺒﻄﺎﻟﻮﻱ؛ ﺣﻴﺚ ﻛﺎﻥ ﺍ‪‬ﻤﲏ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻻ ﻳﻌﺮﻑ ﺻﻴﻐﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻌﺮﺑﻴـﺔ‪ ،‬ﻛﻤـﺎ‬ ‫ﻓﻀ‪‬ﺢ ﳏﻤ ‪‬ﺪ ﺣﺴﲔ ﻭﻣﻌﺎﺭﺿﲔ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﺃﻇﻬﺮ ‪‬ﺟﻬﻠﻬﻢ‪ .‬ﻓﺎﳊﻤﺪ ﷲ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺪﻋﺎﺓ ﻟﻌﺰﰐ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﻫﻮ ﺍﻟﻘﺒﻮﻝ ﺍﻟﺬﻱ ﲢﻘﻖ ﱄ ﰲ ﺍﻟﻌـﺎﱂ‬ ‫ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻣﻌﻲ ﻗﺒﻞ ﺍﳌﺒﺎﻫﻠﺔ ﻋﻠﻰ ﺃﻏﻠﺐ ﺍﻟﻈﻦ ﻗﺮﺍﺑﺔ ﺛﻼﲦﺌﺔ ﺭﺟﻞ ﺃﻭ ﺃﺭﺑﻌﻤﺎﺋـﺔ‪،‬‬ ‫ﻒ ﻳﻀﺤﻮﻥ ﺑﺄﺭﻭﺍﺣﻬﻢ ﰲ ﺳﺒﻴﻞ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻛﻤﺎ‬ ‫ﻭﺍﻵﻥ ﺃﺻﺒﺤﻮﺍ ﲦﺎﻧﻴﺔ ﺁﻻﻑ ﺇﻧﺴﺎﻥ ﻭﻧﻴ ‪‬‬ ‫ﻳﻨﺒﺖ ﺍﻟﺰﺭﻉ ﰲ ﺍﳊﻘﻞ ﺍﳉﻴﺪ ﺍﳋﺼﺐ ﻭﻳﻨﻤﻮ ﺑﺴﺮﻋﺔ‪ ،‬ﻛﺬﻟﻚ ﺗ‪‬ﺤﺮﺯ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺍﺯﺩﻫـﺎﺭﺍ‬ ‫ﺧﺎﺭﻗﺎ ﻏﲑ ﻋﺎﺩﻱ‪ ،‬ﺣﻴﺚ ﺗﻨﺪﻓﻊ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺴﻌﻴﺪﺓ ﺇﱃ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻭﳚـﺬﺏ ﺍﷲ ﺍﻷﺭﺽ ﺇﱃ‬ ‫ﻧﺎﺣﻴﺘﻨﺎ‪ .‬ﻓﺒﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﺍﻧﺘﺸﺮ ﱄ ﺍﻟﻘﺒﻮﻝ ﻋﻠﻰ ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﻳﺒﻌﺚ ﻋﻠﻰ ﺍﳋﺸﻮﻉ‪ .‬ﻛﺎﻧـﺖ ﰲ‬

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‫ﺍﻟﺒﺪﺍﻳﺔ ﻟﺒﻨﺔ ﺃﻭ ﻟﺒﻨﺘﲔ ﺃﻣﺎ ﺍﻵﻥ ﻓﻘﺪ ﺻﺎﺭ ﻗﺼ ‪‬ﺮ ﻣﻨﻴﻒ‪ ،‬ﻭﲢﻮﻟﺖ ﻗﻄﺮﺓ ﺃﻭ ﻗﻄﺮﺗـﺎﻥ ﺇﱃ ‪‬ـﺮ‪.‬‬ ‫ﻓﺎﻓﺘﺤﻮﺍ ﺍﻟﻌﻴﻮﻥ ﻭﲡﻮ‪‬ﻟﻮﺍ ﰲ ﺍﻟﺒﻨﺠﺎﺏ ﻭﺍﳍﻨﺪ ﻟﺘﺠﺪﻭﺍ ﲨﺎﻋﺘﻨﺎ ﰲ ﻣﻌﻈﻢ ﺍﳌﻨﺎﻃﻖ‪ ،‬ﺣﻴﺚ ﻳﻌﻤـﻞ‬ ‫ﺍﳌﻼﺋﻜﺔ ﻭﻳ‪‬ﻠﻘﻮﻥ ﺍﻟﻨﻮﺭ ﰲ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻓﺎﻧﻈﺮﻭﺍ ﻛﻢ ﺃﺣﺮﺯ‪‬ﻧﺎ ﻣﻦ ﺍﻟﻌﺰﺓ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻗﻮﻟﻮﺍ ﺻﺪﻗﺎ‬ ‫ﺃﻫﺬﺍ ﻓﻌﻞ ﺇﳍﻲ ﺃﻭ ﺻﻨﻊ ﺇﻧﺴﺎﻥ؟‬ ‫ﺍﻷﻣﺮ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﺪﻋﺎﺓ ﻟﻌﺰﰐ ﻫﻮ ﺣﺪﻭﺙ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻘﺪ‬ ‫ﻭﺭﺩ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻣﻨﺬ ﻣﺌﺎﺕ ﺍﻟﺴﻨﲔ ﺃﻥ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺳـﻴﺤﺪﺛﺎﻥ ﺗـﺼﺪﻳﻘﺎ‬ ‫ﻟﻠﻤﻬﺪﻱ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺇﱃ ﺍﻟﻴﻮﻡ ﱂ ﻳﻜﺘﺐ ﺃﺣﺪ ﺃﻥ ﺃﺣﺪﺍ ﰲ ﺍﳌﺎﺿﻲ ﺃﻋﻠﻦ ﺑﺄﻧﻪ ﻫﻮ ﺍﳌﻬـﺪﻱ‬ ‫ﻭﺃﻇﻬﺮ ﺍﷲ ﻟﻪ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺗﺸﺮﻳﻔﺎ ﻟﻪ ﰲ ﺭﻣﻀﺎﻥ‪ ،‬ﻓﻘﺪ ﺧﺼ‪‬ﲏ ﺍﷲ ﺃﻧﺎ ﺍﻟﻮﺣﻴـﺪ‬ ‫‪‬ﺬﺍ ﺍﻟﺸﺮﻑ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪.‬‬ ‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻌﻤﻴﺎﻥ ﺗﻔﻜﺮﻭﺍ؛ ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻛﺴﺐ ﻫﺬﺍ ﺍﻟﺸﺮﻑ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ؟ ﻓﻌﺒ ‪‬ﺪ ﺍﳊﻖ ﻛـﺎﻥ‬ ‫ﻳﺪﻋﻮ ﻷﺗﻌﺮﺽ ﻟﻠﺬﻟﺔ ﻭﺍﳍﻮﺍﻥ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﺣﺪﺙ ﺇﺫ ﺗﺪﻟﹼﺖ ﺍﻟﺴﻤﺎﺀ ﺃﻳﻀﺎ ﻟﺘـﺸﺮﻳﻔﻲ؟ ﺃﻟـﻴﺲ‬ ‫ﻣﻨﻜﻢ ﺭﺷﻴ ‪‬ﺪ ﳝﻌﻦ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﺃﻻ ﳝﻠﻚ ﺃﺣﺪﻛﻢ ﻗﻠﺒﺎ ﻳﻔﻘـﻪ ﺃﻥ ﺍﻷﺭﺽ ﺷـﺮ‪‬ﻓﺘ‪‬ﲏ‬ ‫ﻭﺍﻟﺴﻤﺎﺀ ﺃﻳﻀﺎ ﺃﻛﺮﻣﺘ‪‬ﲏ ﻭﺍﻧﺘﺸﺮ ﱄ ﺍﻟﻘﺒﻮﻝ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﳋﺎﻣﺲ ﺍﻟﺬﻱ ﺣﻘﱠﻖ ﱄ ﺍﻟﺸﺮﻑ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﻫﻮ ﺇﲤﺎﻣﻲ ﺍﳊﺠﺔ ﻋﻠـﻴﻬﻢ ﰲ ﻋﻠـﻮﻡ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ؛ ﻓﺒﻌﺪ ﺗﻠﻘﻲ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺩﻋﻮﺕ ﲨﻴﻊ ﺍﳌﻌﺎﺭﺿﲔ ﲟﻦ ﻓﻴﻬﻢ ﺣﺰﺏ ﻋﺒﺪ ﺍﳊـﻖ‬ ‫ﺖ ﺣﻘﺎﺋﻖ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻣﻌﺎﺭﻓﻪ‪ ،‬ﻭﻻ‬ ‫ﻭﲨﺎﻋﺔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﻭﺃﻋﻠﻨﺖ ﳍﻢ ﺑﺄﻋﻠﻰ ﺻﻮﰐ ﺃﱐ ‪‬ﻋﻠﱢﻤ ‪‬‬ ‫ﺃﺣﺪ ﻣﻨﻜﻢ ﻳﻘﺪﺭ ﻋﻠﻰ ﺑﻴﺎﻥ ﺣﻘﺎﺋﻖ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻣﻌﺎﺭﻓﻪ ﻣﻘﺎﺑﻠﻲ‪ ،‬ﻭﻓﻌﻼ ﺑﻌﺪ ﺻﺪﻭﺭ ﻫـﺬﺍ‬ ‫ﺍﻹﻋﻼﻥ ﱂ ﻳﱪﺯ ﺃﺣﺪ ﻟﻴﺒﺎﺭﻳﲏ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ‪ ،‬ﻭﺧﺘﻤﻮﺍ ﻋﻠﻰ ﺟﻬﻠﻬﻢ ﺍﻟﺬﻱ ﻳ‪‬ﻌ ‪‬ﺪ ﺃﺻﻞ ﻛـﻞ‬ ‫ﺖ ﻛﺘﺎﺏ "ﻛﺮﺍﻣﺎﺕ ﺍﻟـﺼﺎﺩﻗﲔ"‬ ‫ﻣﺬﻟﺔ‪ ،‬ﻓﻜﻞ ﺫﻟﻚ ﻇﻬﺮ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻭﰲ ﺍﻟﺰﻣﻦ ﻧﻔﺴﻪ ﺃﻟﹼﻔ ‪‬‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﻠﻢ ﻳﺴﺘﻄﻊ ﺃﺣﺪ ﺃﻥ ﻳﻜﺘﺐ ﺣﱴ ﺣﺮﻓﺎ ﻭﺍﺣﺪﺍ ﻣﻘﺎﺑﻞ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﺃﻓﻠﻢ ﻳﺘﻌﺮﺽ ﻋﺒﺪ‬ ‫ﺍﳊﻖ ﻭﲨﺎﻋﺘﻪ ﻟﻠﺬﻟﺔ ﺣﱴ ﺍﻵﻥ؟ ﺃﻭ‪‬ﱂ ﻳﺜﺒﺖ ﺇﱃ ﺍﻵﻥ ﺃﻥ ﺍﷲ ﻣ ‪‬ﻦ ﻋﻠ ‪‬ﻲ ‪‬ﺬﺍ ﺍﻟﺸﺮﻑ ﺑﻌـﺪ‬ ‫ﺍﳌﺒﺎﻫﻠﺔ؟‬ ‫ﺍﻷﻣﺮ ﺍﻟﺴﺎﺩﺱ ﺍﻟﺬﻱ ﺃﻛﺴﺒﲏ ﺍﻟﻌﺰﺓ ﻭﺟﻠﺐ ﻟﻌﺒﺪ ﺍﳊﻖ ﺍﻟﺬﻟ ﹶﺔ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﻫﻮ ﺃﻥ ﻋﺒﺪ ﺍﳊﻖ‬ ‫ﺕ ﺇﻋﻼﻧﺎ‬ ‫ﻛﺎﻥ ﻗﺪ ﻧﺸﺮ ﺇﻋﻼﻧﺎ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﺃﻧﻪ ﺳﻴﻮﻟﺪ ﰲ ﺑﻴﺘﻪ ﺍﺑﻦ‪ ،‬ﻛﻤﺎ ﻛﻨﺖ ﺃﻧﺎ ﺍﻵﺧﺮ ﻧﺸﺮ ‪‬‬ ‫ ﺑﺘﻠﻘﻲ ﺍﻟﻮﺣﻲ ﻣﻦ ﺍﷲ ‪ -‬ﰲ ﻛﺘﺎﰊ ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ ﺃﻥ ﺍﷲ ﺳﲑﺯﻗﲏ ﺍﺑﻨﺎ‪ ،‬ﻓﻘﺪ ‪‬ﻭﻟِـﺪ ﱄ‬‫ﺑﻔﻀﻞ ﺍﷲ ﻭﻛﺮﻣِﻪ ﺍﺑ ‪‬ﻦ ﲰﻴﺘ‪‬ﻪ ﺷﺮﻳﻒ ﺃﲪﺪ ﻭﻋﻤﺮﻩ ﻳﻨﺎﻫﺰ ﺳﻨﺘ‪‬ﲔ ﺇﻻ ﺍﻟﺮﺑﻊ ﺗﻘﺮﻳﺒﺎ‪ .‬ﻭﺍﻵﻥ ﳚﺐ‬

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‫ﺃﻥ ﻳ‪‬ﺴﺄﹶﻝ ﻋﺒ ‪‬ﺪ ﺍﳊﻖ ﺣﺘﻤﺎ ﺃﻳﻦ ﺫﻫﺐ ﺍﺑﻨ‪‬ﻪ ﺍﻟﺬﻱ ﺭ‪‬ﺯﻗﹶﻪ ﺑﱪﻛﺔ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻓﻬﻞ ﲢﻠﻞ ﺩﺍﺧﻞ ﺍﻟﺒﻄﻦ‬ ‫ﺃﻡ ﺍﻧﻘﻠﺐ ﻧﻄﻔ ﹰﺔ ﻣﺮﺓ ﺃﺧﺮﻯ ﺭﺍﺟﻌﺎ ﺍﻟ ﹶﻘ ‪‬ﻬﻘﹶﺮﻯ‪ ،‬ﻓﻬﻞ ﻫﻨﺎﻙ ﺷﻲﺀ ﻏﲑ ﻫﺬﺍ ﻳـﺴﻤ‪‬ﻰ ﺫﻟـ ﹰﺔ ﺇﺫ ﱂ‬ ‫ﺖ ﻋﻦ ﻫﺬﺍ ﺍﻻﺑﻦ ﻧﻔﺴِﻪ‬ ‫ﻳﺘﺤﻘ ‪‬ﻖ ﻣﺎ ﺃﻋﻠﻨﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺣﻘﱠﻖ ﺍﷲ ﻣﺎ ﺃﻋﻠﻨﺘ‪‬ﻪ ﺑﺈﳍﺎﻡ ﺇﳍﻲ‪ .‬ﻭﻗﺪ ﻛﺘﺒ ‪‬‬ ‫ﰲ ﻛﺘﺎﰊ ﺿﻴﺎﺀ ﺍﳊﻖ ﺃﻳﻀﺎ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺴﺎﺑﻊ ﺍﻟﺬﻱ ﻇﻬﺮ ﻹﻛﺮﺍﻣﻲ ﻭﻗﺒﻮﱄ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﻫﻮ ﲪﺎﺱ ﻋﺒـﺎﺩ ﺍﷲ ﺍﻟـﺼﺎﺩﻗﲔ‬ ‫ﺍﻟﺬﻱ ﺃﻇﻬﺮﻭﻩ ﳋﺪﻣﱵ ﺑﺈﺧﻼﺹ‪ .‬ﻟﻦ ﺃﻗﺪﺭ ﻋﻠﻰ ﺷﻜﺮ ﺍﷲ ﻋﻠﻰ ﻣﻨﻨﻪ ﺍﻟﱵ ﺃﻧﻌﻤﻬﺎ ﻋﻠـﻲ‬ ‫ﺕ ﺍﻹﻧﻌﺎﻣﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﺃﻱ ﻗﺪ ﻭﻫﺒﲏ ﺍﷲ‬ ‫ﻣﺎﺩﻳﺎ ﻭﺭﻭﺣﺎﻧﻴﺎ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪ .‬ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮ ‪‬‬ ‫ ﻋﻠﹾﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻋﻠﹾﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻌﺠﺰ ﹰﺓ ﲝﺘﺔ ﲝﻴﺚ ﱂ ﻳﺘﻌﺮﺽ ﻣﻘﺎﺑﻞ ﺫﻟﻚ ﻋﺒـ ‪‬ﺪ‬ ‫ﺍﳊﻖ ﻭﺣﺪﻩ ﻟﻠﺬﻟﺔ ﺑﻞ ﻗﺪ ﻧﺎﻝ ﲨﻴﻊ ﺍﳌﻌﺎﺭﺿﲔ ﺍﳍﻮﺍﻥ‪ ،‬ﻓﺘﺄﻛﺪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻋﺎﻣـﺔ ﺍﻟﻨـﺎﺱ‬ ‫ﻭﺧﻮﺍﺻﻬﻢ ﺃﻥ ﻫﺆﻻﺀ ﻣﺸﺎﻳﺦ ﺑﺎﻻﺳﻢ ﻓﻘﻂ؛ ﻓﻜﺄ‪‬ﻢ ﻣﺎﺗﻮﺍ‪ .‬ﻓﺸﺆﻡ ﻣﺒﺎﻫﻠﺔ ﻋﺒﺪ ﺍﳊﻖ ﺃﻏـﺮﻕ‬ ‫ﺭﻓﺎﻗﻪ ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀﺎ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻨﻌﻢ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﺍ‪‬ﺎﻟﺖ ﻋﻠﻲ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﻓﻬﻲ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﺍﻟﱵ ﻓﺘﺤﻬـﺎ ﺍﷲ‬ ‫ﳍﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‪ ،‬ﻓﻤﻦ ﻳﻮﻡ ﺍﳌﺒﺎﻫﻠﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺟﺎﺀﱐ ﻣﻦ ﺍﻟﻐﻴﺐ ﲬﺴﺔ ﻋـﺸﺮ ﺃﻟـﻒ‬ ‫ﻚ ﰲ ﺫﻟﻚ ﻓﻠﻴﺘﺄﻛﺪ ﻣﻦ‬ ‫ﺖ ﻟﻮﺟﻪ ﺍﷲ ﻋﻠﻰ ﻧﻔﻘﺎﺕ ﺭﺑﺎﻧﻴﺔ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺔ‪ .‬ﻓﻤﻦ ﺷ ‪‬‬ ‫ﺭﻭﺑﻴﺔ‪ ،‬ﻭﺃﹸﻧﻔﻘ ‪‬‬ ‫ﺱ ﻭﺍﺯﺩﲪـﻮﺍ‬ ‫ﺳﺠﻼﺕ ﻣﻜﺘﺐ ﺍﻟﱪﻳﺪ ﻭﻳﻄﻠﺐ ﻣﻨﺎ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻗﺪ ﺗﺪﻓﻖ ﻋﻠ ‪‬ﻲ ﺍﻟﻨـﺎ ‪‬‬ ‫ﺕ ﺩﺍﺭ ﺍﻟﻀﻴﺎﻓﺔ ﻣﻦ ﺳﺘﲔ ﺃﻭ ﺳﺒﻌﲔ ﺭﻭﺑﻴﺔ ﺷﻬﺮﻳﺎ ﺇﱃ ﲬـﺴﻤﺎﺋﺔ ﺭﻭﺑﻴـﺔ‬ ‫ﺖ ﻧﻔﻘﺎ ‪‬‬ ‫ﺣﱴ ﺍﺭﺗﻔﻌ ‪‬‬ ‫ﺷﻬﺮﻳﺎ ﻭﺃﺣﻴﺎﻧﺎ ﻳﺒﻠﻎ ﺍﳌﺼﺮﻭﻑ ﺳﺘﻤﺎﺋﺔ ﺭﻭﺑﻴﺔ‪ .‬ﻭﻗﺪ ﺳﺨﺮ ﻟﻨﺎ ﺍﷲ ﻣﻦ ﺍﳌﺮﻳـﺪﻳﻦ ﺍﳌﺨﻠـﺼﲔ‬ ‫ﺍﻟﻔﺪﺍﺋﻴﲔ ﺍﻟﺬﻳﻦ ﻳﻌﺘﱪﻭﻥ ﺇﻧﻔﺎﻕ ﺃﻣﻮﺍﳍﻢ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ﺳﻌﺎﺩ ﹰﺓ ﳍﻢ‪ ،‬ﻓﻤﻨﻬﻢ ﺣﱯ ﰲ ﺍﷲ ﺍﳊﺎﺝ‬ ‫ﺳﻴﺘﻬـ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﷲ ﺭﻛﻬﺎ ﺍﻟﺘﺎﺟﺮ ﻣﻦ ﻣﺪﺭﺍﺱ‪ ،‬ﺍﳌﻮﺟﻮﺩ ﻣﻌﻲ ﻫﻨﺎ ﻭﺃﻧـﺎ ﺃﺅﻟـﻒ ﻫـﺬﺍ‬ ‫ﺍﻟﻜﺘﻴﺐ‪ ،‬ﻭﺑﺘﺤﻤ‪‬ﻞ ﻭﻋﺜﺎﺀ ﺍﻟﺴﻔﺮ ﻭﻗﻄﹾﻊ ﻣﺴﺎﻓﺔ ﻃﻮﻳﻠﺔ ﻭﺻﻞ ﺇﱄ ﻣﻦ ﻣﺪﺭﺍﺱ‪ .‬ﺍﻟﺴﻴﺪ ﺍﻟﺴﻴﺘﻬـ‬ ‫ﻫﻮ ﺃﻭﻝ ﲦﺮﺓ ﻟﻠﻤﺒﺎﻫﻠﺔ‪ ،‬ﻓﻘﺪ ﻣﻮ‪‬ﻝ ﺑﻌﺾ ﺍﻟﱪﺍﻣﺞ ﻭﺍﳌﺸﺎﺭﻳﻊ ﰲ ﺍﳉﻤﺎﻋﺔ ﺑﺂﻻﻑ ﺍﻟﺮﻭﺑﻴﺎﺕ ﻟﻮﺟﻪ‬ ‫ﺍﷲ‪ ،‬ﻭﻣﺎ ﺯﺍﻝ ﳜﺪﻡ ﺑﻨﺸﺎﻁ ﻭﲪﺎﺱ ﻟﺪﺭﺟﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﺇﻧﺴﺎ ﹲﻥ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺬﻩ ﺍﳋﺪﻣـﺔ ﺇﻥ ﱂ‬ ‫ﻳﻜﻦ ﻗﺪ ﻓﺎﺽ ﺑﺎﻟﻴﻘﲔ‪ ،‬ﻓﻬﻮ ﺩﺍﻋﻢ ﻣﻦ ﺍﻟﻄﺮﺍﺯ ﺍﻷﻭﻝ ﻟﻨﻔﻘﺎﺕ ﲨﺎﻋﺔ ﺭﺑﺎﻧﻴﺔ ﻫﺬﻩ‪ .‬ﻭﻗﺪﻡ ﳍـﺬﻩ‬ ‫ﺍﳉﻤﺎﻋﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﺒﺎﻟﻎ ﻛﺒﲑﺓ ﻧﻘﺪﺍ ﺑﺪﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﻤﺎ ﺃﺭﻯ ﺃﻧﻪ ﻗﺪ ﻓﺮﺽ ﻋﻠﻰ ﻧﻔـﺴﻪ‬ ‫ﺃﻥ ﻳﺘﱪﻉ ﻛﻞ ﺷﻬﺮ ﲟﺌﺔ ﺭﻭﺑﻴﺔ‪ ،‬ﻓﺎﳌﺴﺎﻋﺪﺓ ﺍﳌﺎﻟﻴﺔ ﺍﻟﱵ ﺗﺼﻠﲏ ﻣﻨﻪ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠـﺔ ﻻ‬ ‫ﺃﺭﻯ ﳍﺎ ﺃﻱ ﻧﻈﲑ‪ .‬ﻓﻤﻦ ﺭﲪﺔ ﺍﷲ ﺃﻧﻪ ﺃﻟﻘﻰ ﺣﱯ ﰲ ﺍﻟﻘﻠﻮﺏ ﳍﺬﻩ ﺍﻟﺪﺭﺟـﺔ‪ ،‬ﻓﺎﳊـﺎﺝ‬

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‫"ﺳﻴﺘﻬـ ﻋﺒﺪ ﺍﻟﺮﲪﻦ"‪ ،‬ﻫﻮ ﻧﻔﺴ‪‬ﻪ ﺍﻟﺬﻱ ﺃﺑﺪﻯ ﺍﺳﺘﻌﺪﺍﺩﻩ ﻹﻳﺪﺍﻉ ﻋﺸﺮﺓ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﻋﻨـﺪ‬ ‫ﺁ‪‬ﻢ ﺇﺫﺍ ﻃﺎﻟﺐ ﺑﺎﳌﺒﻠﻎ ﻋﻨﺪ ﺍﳊﻠﻒ‪.‬‬ ‫ﻭﻣﺜﻠﻪ ﺣﱯ ﰲ ﺍﷲ ﺍﻟﺸﻴﺦ ﺭﲪﺔ ﺍﷲ ﺍﶈﺘﺮﻡ ﺍﻟﺬﻱ ﲢﻤ‪‬ﻞ ﻛﺜﲑﺍ ﻣﻦ ﺃﻋﺒﺎﺀ ﻫﺬﻩ ﺍﳉﻤﺎﻋـﺔ‬ ‫ﺑﺪﻋﻤﻬﺎ ﻣﺎﻟﻴ‪‬ﺎ‪ ،‬ﻭﳜﻴﻞ ﺇﱄ ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﶈﺘﺮﻡ ﳛﺘﻞ ﺍﳌﺮﻛﺰ ﺍﻟﺜﺎﱐ ﺑﻌﺪ ﺍﻟﺴﻴﺘﻬـ ﺍﶈﺘـﺮﻡ‪ ،‬ﻓﻬـﻮ‬ ‫ﻳﻔﻴﺾ ﺣﺒﺎ ﻭﺇﺧﻼﺻﺎ‪ ،‬ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﶈﺘﺮﻡ ﻗﺪ ﺗﱪ‪‬ﻉ ﺇﱃ ﺍﻵﻥ ﺑﺄﻛﺜﺮ ﻣﻦ ﺃﻟﻔﹶﻲ ﺭﻭﺑﻴﺔ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻭﻫﻮ ﺟﺎﻫﺰ ﻟﺘﻘﺪﱘ ﺃﻱ ﻧﻮﻉ ﻣﻦ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﻫﻮ ﻳﻨﺸﻂ ﰲ ﺇﺳﺪﺍﺀ ﺍﳋﺪﻣﺔ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﺳﻌﺘﻪ ﻭﻗﺪﺭﺗﻪ‪.‬‬ ‫ﻛﺬﻟﻚ ﻗﺪ ﺧﺼﺺ ﺑﻌﺾ ﺃﺻﺪﻗﺎﺋﻲ ﺍﳌﺨﻠﺼﲔ ﻣ‪‬ﺒﻠﹶﻐﺎ ﻣﻌﻴﻨﺎ ﻣﻦ ﺭﻭﺍﺗﺒـﻬﻢ ﺍﻟﻘﻠﻴﻠـﺔ ﻧﻈـﺮﺍ‬ ‫ﻟﻨﻔﻘﺎﺕ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺍﻟﻜﺒﲑﺓ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻓﺼﺪﻳﻘﻲ ﺍﳌﺨﻠﺺ ﻣﻨﺸﻲ ﺭﺳﺘﻢ ﻋﻠـﻲ ﺍﶈﺘـﺮﻡ‬ ‫ﻣﻔﺘﺶ ﺍﶈﻜﻤﺔ ﺑﻐﻮﺭﺩﺍﺳﺒﻮﺭ ﻳﺘﱪﻉ ﺑﺜﻠﹸﺚ ﺭﺍﺗﺒﻪ ﺃﻱ ‪ ٢٠‬ﺭﻭﺑﻴﺔ ﺷﻬﺮﻳﺎ‪.‬‬ ‫ﻭﲨﺎﻋﺘﻨﺎ ﺍﻟﻌﺰﻳﺰﺓ ﰲ ﺣﻴﺪﺭ ﺁﺑﺎﺩ؛ ﺃﻋﲏ ﺍﳌﻮﻟﻮﻱ ﺍﻟﺴﻴﺪ ﻣﺮﺩﺍﻥ ﻋﻠﻲ ﺍﶈﺘﺮﻡ‪ ،‬ﻭﺍﳌﻮﻟﻮﻱ‬ ‫ﺍﻟﺴﻴﺪ ﻇﻬﻮﺭ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻭﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﻳﺘﱪﻉ ﻛ ﹸﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺷﻬﺮﻳﺎ‬ ‫ﺑﻌﺸﺮ ﺭﻭﺑﻴﺎﺕ ﻣﻦ ﺭﻭﺍﺗﺒﻬﻢ‪ .‬ﻭﻛﺬﻟﻚ ﺍﳌﻔﱵ ﳏﻤﺪ ﺻﺎﺩﻕ ﺍﻟﺒﻬﲑﻭﻱ ﺍﶈﺘﺮﻡ‪ ،‬ﻭﻣﻨﺸﻲ ﺃﺭﻭﺭﺍ‬ ‫ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﺒﻮﺭ‪‬ﻠﻪ ﻭﺭﻓﻴﻘﹸﻪ‪ ،‬ﻭﺍﻟﺪﻛﺘﻮﺭ ﺧﻠﻴﻔﺔ ﺭﺷﻴﺪ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺗﺸﻜﺮﺍﺗﻪ‪ ،‬ﻭﺍﻟﺪﻛﺘﻮﺭ‬ ‫ﺑﻮﺭﳜﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﻗﺼﻮﺭ‪ ،‬ﻭﺍﻟﺴﻴﺪ ﻧﺎﺻﺮ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ -‬ﺍﳌﺮﺍﻗﺐ‪ ،‬ﻭﺍﳊﻜﻴﻢ ﻓﻀﻞ ﺍﻟﺪﻳﻦ‬ ‫ﺍﻟﺒﻬﲑﻭﻱ ﻭﺧﻠﻴﻔﺔ ﻧﻮﺭ ﺩﻳﻦ ﻣﻦ ﺟﺎﻣﻮﻥ‪ ،‬ﻛﻠﱡﻬﻢ ﻓﺪﺍﺀ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺑﺼﺪﻕ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﲨﺎﻋﺘﻨﺎ ﺍﳌﺨﻠﺼﺔ ﻭﺍﹾﻟ ‪‬ﻤﺤِﺒﺔ ﰲ ﺳﻴﺎﻟﻜﻮﺕ‪ ،‬ﻓﻬﺆﻻﺀ ﺍﶈﺒﻮﻥ ﲨﻴﻌﺎ ﻋﺎﻛﻔﻮﻥ ﻋﻠﻰ‬ ‫ﺍﳋﺪﻣﺔ ﺃﻗﺼﻰ ﻣﺎ ﰲ ﻭﺳﻌﻬﻢ‪ .‬ﻛﻤﺎ ﺃ ﹼﻥ ﳏﺒ‪‬ﻲ ﺃﻧﻮﺍﺭ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﺯﻋﻴﻢ "ﺷﺎﻩ ﺁﺑﺎﺩ" ﻳﻨﺼﺮﻑ‬ ‫ﺇﱃ ﺍﳋﺪﻣﺔ ﺑﺼﺪﻕ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‪ .‬ﻭﻛﺬﻟﻚ ﻣ‪‬ﺤﺒﻨﺎ ﺍﳌﺨﻠﺺ ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺃﺣﺴﻦ‬ ‫ﺍﻷﻣﺮﻭﻫﻲ ﺍﻟﺬﻱ ﻳﻨﺸﻐﻞ ﺑﻨﺸﺎﻁ ﰲ ﺇﻋﺪﺍﺩ ﺃﺭﻭﻉ ﺍﻟﻜﺘﺐ ﺗﺄﻳﻴﺪﺍ ﳍﺬﻩ ﺍﳉﻤﺎﻋﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺼﺎﺣﺒﺰﺍﺩﻩ‬ ‫ﺑﲑ ﺳﺮﺍﺝ ﺍﳊﻖ ﻓﻘﺪ ﻗﺮﺭ ﺃﻥ ﻳﻌﻴﺶ ﻫﻨﺎ ﺯﺍﻫﺪﺍ ﺑﻘﻄﻊ ﻋﻼﻗﺘﻪ ﺑﺂﻻﻑ ﺍﳌﺮﻳﺪﻳﻦ‪ ،‬ﻭﻣﻴﺎﻥ ﻋﺒﺪ ﺍﷲ‬ ‫ﺍﻟﺴﻨﻮﺭﻱ‪ ،‬ﻭﺍﳌﻮﻟﻮﻱ ﺍﻟﺴﻴﺪ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﳉﻬﻠﻤﻲ‪ ،‬ﻭﺍﳌﻮﻟﻮﻱ ﻣﺒﺎﺭﻙ ﻋﻠﻲ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ‪،‬‬ ‫ﻭﺍﻟﻘﺎﺿﻲ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺿﻴﻜﻮﰐ‪ ،‬ﻭﻣﻨﺸﻲ ﺷﻮﺩﺭﻱ ﻧﱯ ﲞﺶ ﻣﻦ ﺑﻄﺎﻟﺔ ﺍﻟﺘﺎﺑﻌﺔ ﶈﺎﻓﻈﺔ‬ ‫ﻏﻮﺭﺩﺍﺳﺒﻮﺭﻩ‪ ،‬ﻭﻣﻨﺸﻲ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺑﻼﱐ ﻭﻏﲑﻫﻢ ﻣﻦ ﺍﻷﺣﺒﺔ ﻳﺸﺘﻐﻞ ﻛﻞ ﻣﻨﻬﻢ ﰲ ﺍﳋﺪﻣﺔ‬ ‫ﲝﺴﺐ ﻗﺪﺭﺗﻪ‪ .‬ﺇﻧﲏ ﺃﺗﻌﺠﺐ ﻣﻦ ﺣﺐ ﲨﺎﻋﱵ ﻭﺇﺧﻼﺻﻬﺎ‪ ،‬ﻓﻜﺜﲑﻭﻥ ﻣﻨﻬﻢ ﻗﻠﻴﻠﻮ ﺍﻟﺪﺧﻞ ﺟﺪﺍ‬ ‫ﺃﻣﺜﺎﻝ ﻣﻴﺎﻥ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻭﺧﲑ ﺍﻟﺪﻳﻦ ﻭﺇﻣﺎﻡ ﺍﻟﺪﻳﻦ ﺍﻟﻜﺸﻤﲑﻱ‪ ،‬ﻓﻬﻢ ﻳﺴﻜﻨﻮﻥ ﻗﺮﻳﺒﺎ ﻣﻦ ﻗﺮﻳﱵ‪،‬‬

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‫ﻭﻫﺆﻻﺀ ﺍﻹﺧﻮﺓ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺃﻋﻤﺎﻻ ﺑﺴﻴﻄﺔ ﻣﻘﺎﺑﻞ ﺭ‪‬ﺑﻊ ﺭﻭﺑﻴﺔ ﺃﻭ ﺃﻗﻞ ﻣﻨﻬﺎ‬ ‫ﻳﻮﻣﻴﺎ ﻋﻠﻰ ﺃﻛﺜﺮ ﺗﻘﺪﻳﺮ ﻳﺴﺎﳘﻮﻥ ﰲ ﺍﻟﺘﱪﻋﺎﺕ ﺍﻟﺸﻬﺮﻳﺔ ﲝﻤﺎﺱ ﻭﻧﺸﺎﻁ‪ ،‬ﻛﻤﺎ ﺃﺗﻌﺠﺐ ﻣﻦ‬ ‫ﺇﺧﻼﺹ ﺻﺪﻳﻘﻬﻢ ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ‪-‬ﺟﺎﰊ ﺍﻟﻀﺮﺍﺋﺐ ﺍﻟﺰﺭﺍﻋﻴﺔ‪ -‬ﺃﻳﻀﺎ‪ ،‬ﺍﻟﺬﻱ ﺭﻏﹾﻢ ﺩﺧ‪‬ﻠﻪ‬ ‫ﺍﻟﺰﻫﻴﺪ ﻗﺪ‪‬ﻡ ﱄ ﺫﺍﺕ ﻳﻮﻡ ﻣﺎﺋﺔ ﺭﻭﺑﻴﺔ ﻗﺎﺋﻼ‪ :‬ﺃﻭ ‪‬ﺩ ﺃﻥ ﺗ‪‬ﻨﻔﹶﻖ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﻔﻘﲑ ﲤﻜﻦ‬ ‫ﻣﻦ ﲨﻊ ﻫﺬﻩ ﺍﳌﺎﺋﺔ ﺭﻭﺑﻴﺔ ﺧﻼﻝ ﺳﻨﻮﺍﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻟﻜﻦ ﺍﳊﻤﺎﺱ ﻣﻦ ﺃﺟﻞ ﺍﷲ ﺃﺛﺎﺭ ﻟﺪﻳﻪ ﺍﻟﺮﻏﺒﺔ‬ ‫ ‬ ‫ﰲ ﻧﻴﻞ ﺭﺿﻮﺍﻥ ﺍﷲ ‬ ‫ﻓﻤﻦ ﺭﲪﺔ ﺍﷲ ﻭﻓﻀﻠﻪ ﺃﻧﻪ ﲪﺎﻧﺎ ﻣﻦ ﺍﳌﻌﺎﻧﺎﺓ ﻭﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﻳﺘﻌﺮﺽ ﳍﺎ ﳐﺎﻟﻔﻮﻧﺎ‪ ،‬ﺇﻧﲏ‬ ‫ﺃﻗﻮﻝ ﻣﻘﺴﻤﺎ ﺑﺎﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﺃﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﻭﺣﺪﻩ ﻛﻔﻴﻠـﻲ ﻋﻠـﻰ‬ ‫ﺍﻟﺪﻭﺍﻡ ﻗﺒﻞ ﺍﳌﺒﺎﻫﻠﺔ ﺃﻳﻀﺎ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﱪﻛﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﻧﺰﻟﺖ ﻋﻠﻲ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﻻ‬ ‫ﺃﺟﺪ ﳍﺎ ﻧﻈﲑﺍ ﰲ ﺣﻴﺎﰐ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻣﻦ ﺍﻟﺬﻱ ﻇﻬﺮ ﻟﺮﻓﻊ ﻣﻜﺎﻧﱵ ﻭﺯﻳﺎﺩﺓ ﻋﺰﰐ ﻫﻮ ﺗﺄﻟﻴﻒ ﻛﺘﺎﺏ "ﺳﺖ ﺑﺘﺸﻦ" )ﺃﻱ‬ ‫ﺍﻟﻘﻮﻝ ﺍﳊﻖ( ﻓﻘﺪ ﻫﻴﺄ ﺍﷲ ﻟﺘﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻣﻮﺭﺍ ﱂ ﲣﻄﺮ ﺑﺒﺎﻝ ﺃﺣﺪ ﻣﻦ ﺛﻼﺛﺔ ﻗﺮﻭﻥ‪ ،‬ﻭﺇﻥ‬ ‫ﻛﺘﺎﰊ ﻫﺬﺍ ﻳﺸﻜﱢﻞ ﺩﻋﻮﺓ ﻟﻄﻴﻔﺔ ﻟـ ‪ ١٦٠‬ﺃﻟﻔﹰﺎ ﻣﻦ ﺍﻟﺴﻴﺦ‪ ،‬ﻭﺁﻣﻞ ﺃﻥ ﺗﺘﺄﺛﺮ ﺑﻪ ﻗﻠﻮ‪‬ﻢ ﺗـﺄﺛﲑﺍ‬ ‫ﻛﺒﲑﺍ‪ ،‬ﻭﻟﻘﺪ ﺃﺛﺒ ‪‬‬ ‫ﺖ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺑﺎﻭﺍ ﻧﺎﻧﻚ )ﻣﺆﺳﺲ ﺍﻟـﺴﻴﺨﻴﺔ( ﻛـﺎﻥ ﰲ ﺍﳊﻘﻴﻘـﺔ‬ ‫ﻣﺴﻠﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﻜﺜﺮ ﻣﻦ ﻭِﺭﺩ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﻟﻪ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ"‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻓﻘـﺪ‬ ‫ﺣ ‪‬ﺞ ﻣﺮﺗﲔ ﻭﻛﺎﻥ ﺭﺟﻼ ﺻﺎﳊﺎ ﻭﺑﺎﺭﺍ ﻛﻤﺎ ﻛﺎﻥ ﻳﻌﻜﻒ ﻋﻠﻰ ﺑﻌﺾ ﻗﺒﻮﺭ ﺍﻷﻭﻟﻴﺎﺀ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫ﺇﻥ ﻭﺻﺎﻳﺎﻩ ﺍﻟﻮﺍﺭﺩﺓ ﰲ "ﺟﻨﻢ ﺳﺎﻛﻬﻴﺎﺕ" )ﻛﺘﺐ ﻟﻠﺴﻴﺦ( ﺗﺘﻀﻤﻦ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠـﻰ ﺍﻹﺳـﻼﻡ‬ ‫ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﻛﺎﻥ ﻳﺪﺍﻭﻡ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻭﺑﻨﻔﺴﻪ ﺍﻟﻨﻔﻴﺴﺔ ﻛﺎﻥ ﻳﺆﺫﹼﻥ ﺃﻳـﻀﺎ‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﺯﳚﺘﻪ ﺍﻷﺧﲑﺓ ﺑﺎﺑﻨﺔ ﺭﺟﻞ ﺻﺎﱀ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺻـﺎﻫﺮ ﺍﳌـﺴﻠﻤﲔ‬ ‫ﺖ‬ ‫ﺑﺼﺪﻕ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ﺃﻥ ﺗﺬﻛﺎﺭﻩ ﺍﻟﻌﻈﻴﻢ ﻫﻮ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺀﺓ ﺍﻟﱵ ﻛﹸﺘﺒـ ‪‬‬ ‫ﻋﻠﻴﻬﺎ ﺍﻟﺸﻬﺎﺩﺗﺎﻥ ﻭﻋﺪ ‪‬ﺩ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﺇﻧﻪ ﱂ ﻳﺘﺮﻙ "ﻏﺮﻧﺘﻬـ" )ﻛﺘـﺎﺏ ﺩﻳـﲏ‬ ‫ﺹ ﲜﻤﻌﻪ‪ ،‬ﻭﺇﳕﺎ ﺗﺮﻙ ﻟﻨﺎ ﻫﺬﻩ ﺍﳊﻠﺔ ﺍﻟﱵ ﻛﹸﺘﺐ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬‬ ‫ﻟﻠﺴﻴﺦ( ﻛﺬﻛﺮﺍﻩ ﻭﱂ ﻳﻮ ِ‬ ‫ﷲ ﺍ ِﻹ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ ﺃﻱ ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ﻏﲑ ﺍﻹﺳـﻼﻡ‬ ‫ﻭﺍﻟﱵ ﻛﺘﺐ ﻋﻠﻴﻪ ﲞﻂ ﺑﺎﺭﺯ ِﺇ ﱠﻥ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬ ‫ﺑﺎﻃﻠﺔ‪ .‬ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﹸﳒﺰ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻌﻄﻴﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﱵ ﻭ‪‬ﻫﺒﺖ ﱄ ﻭﺣﺪﻱ‪ ،‬ﻭﻗـﺪ‬ ‫ﺭﺯﻗﲏ ﺍﷲ ﺃﻧﺎ ﻓﻘﻂ ﺛﻮﺍﺏ ﻫﺬﺍ ﺍﻟﺘﺒﻠﻴﻎ‪.‬‬

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‫ﺍﻷﻣﺮ ﺍﻟﺘﺎﺳﻊ ﺍﻟﺬﻱ ﺯﺍﺩﱐ ﻋﺰﺓ ﻭﺷﺮﻓﺎ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ ﻫﻮ ﺃﻧﻪ ﺧﻼﻝ ﻫﺬﻩ ﺍﳌﺪﺓ ﺑـﺎﻳﻌﲏ ﻣـﺎ‬ ‫ﻳﻘﺎﺭﺏ ﲦﺎﻧﻴﺔ ﺁﻻﻑ ﺷﺨﺺ ﻭﺗﺎﺏ ﻋﻠﻰ ﻳﺪﻱ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻮﺻـﻮﻝ ﺇﱃ ﻗﺎﺩﻳـﺎﻥ ﻭﺑﻌـﻀﻬﻢ‬ ‫ﺍﻵﺧﺮﻭﻥ ﻛﺘﺒﻮﺍ ﺭﺳﺎﺋﻞ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻓﺄﻧﺎ ﺃﻋﻠﻢ ﻳﻘﻴﻨﺎ ﺃﻥ ﺍﲣﺎﺫﻱ ﻭﺳﻴﻠ ﹰﺔ ﻟﺘﻮﺑﺔ ﻫﺬﺍ ﻟﻌﺪﺩ ﺍﻟﻜﺒﲑ ﻣـﻦ‬ ‫ﺑﲏ ﺁﺩﻡ ﻳﺸﻜﱢﻞ ﺁﻳﺔ ﺍﻟﻘﺒﻮﻝ ﺍﻟﺬﻱ ﻳﺘﺤﻘﻖ ﺑﻌﺪ ﺍﻟﻔﻮﺯ ﺑﺮﺿﺎﺀ ﺍﷲ ‪ .‬ﻭﺇﱐ ﺃﻻﺣﻆ ﺃﻥ ﺍﻟـﺬﻳﻦ‬ ‫ﺑﺎﻳﻌﻮﱐ ﻳﺘﻘﺪﻣﻮﻥ ﰲ ﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ ﻳﻮﻣﺎ ﺑﻌﺪ ﻳﻮﻡ‪ ،‬ﻭﻛﺄﻥ ﺍﻧﻘﻼﺑﺎ ﺣﺪﺙ ﰲ ﲨﺎﻋﺘﻨﺎ ﺑﻌـﺪ‬ ‫ﺃﻳﺎﻡ ﺍﳌﺒﺎﻫﻠﺔ‪ .‬ﺃﺭﻯ ﺃﻛﺜﺮﻫﻢ ﻳﺒﻜﻮﻥ ﰲ ﺍﻟﺴﺠﻮﺩ ﻭﻳﺘﻀﺮﻋﻮﻥ ﰲ ﺍﻟﺘﻬﺠﺪ‪ .‬ﺇﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻘﻠﻮﺏ‬ ‫ﺍﻟﻨﺠﺴﺔ ﻳﺼﻔﻮ‪‬ﻢ ﺑﺎﻟﻜﻔﺎﺭ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﻢ ﻛﺒﺪ ﺍﻹﺳﻼﻡ ﻭﻗﻠﺒﻪ‪ .‬ﺃﺭﻯ ﺃﻥ ﺃﺻﺪﻗﺎﺀﻧﺎ ﺍﻟـﺸﺒﺎﺏ ﰲ‬ ‫ﻣﻘﺘﺒﻞ ﺍﻟﻌﻤﺮ ﻣﺜﻞ ﺍﳋﻮﺍﺟﺔ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻳﺴﻌﻰ ﻟﻨﺸﺮ ﺍﻟﺪﻳﻦ ﺑﻨﺸﺎﻁ ﻣﻠﺤـﻮﻅ‪ ،‬ﺃﺭﻯ ﻋﻠـﻰ‬ ‫ﻭﺟﻬﻪ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﻗﻠﺒ‪‬ﻪ ﻋﺎﻣﺮ ﲝﻤﺎﺱ ﺻﺎﺩﻕ ﳋﺪﻣﺔ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﺒـﺪﻱ ﺍﳋـﺸﻮﻉ ﰲ‬ ‫ﺏ ﻣﲑﺯﺍ ﻳﻌﻘﻮﺏ ﺑﻴﻚ ﻭﻣﲑﺯﺍ ﺃﻳﻮﺏ ﺑﻴـﻚ ﻣـﻦ ﺍﻟـﺸﺒﺎﺏ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺻﺪﻳﻘﻨﺎ ﺍﻟﺸﺎ ‪‬‬ ‫ﺍﻟﺼﻠﺤﺎﺀ‪ ،‬ﻓﻘﺪ ﺭﺃﻳﺘﻬﻤﺎ ﻣﺮﺍﺭﺍ ﻳﺒﻜﻴﺎﻥ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻛﻞ ﻫﺆﻻﺀ ﻓﺪﺍﺀ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻣﺜﻞ ﺫﻟﻚ ﳏﺒﻨﺎ ﺍﳌﺨﻠﺺ ﻣﲑﺯﺍ ﺧﺪﺍ ﲞـﺶ‬ ‫ﺍﶈﺘﺮﻡ ﺍﻟﺬﻱ ﻳﺘﻤﺘﻊ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﺑﺎﻟﺼﺪﻕ ﺍﻟﺬﻱ ﻻ ﳒﺪ ﺍﻟﻜﻠﻤـﺎﺕ ﻟﻠﺘﻌـﺒﲑ ﻋﻨـﻪ‪ ،‬ﻭﺇﻥ‬ ‫ﺻﺪﻳﻘﻨﺎ ﺍﳌﺨﻠﺺ ﻣﻨﺸﻲ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﶈﺘﺮﻡ ﺍﳌﻬﻨﺪﺱ ﰲ ﺑﻮﻣﺒﺎﻱ ﻳﺘﻤﺘﻊ ﲝﻤﺎﺱ‬ ‫ﺩﻳﲏ ﻟﺪﺭﺟﺔ ﻻ ﺃﻋﺘﻘﺪ ﺃﻥ ﻧﻈﲑﻩ ﻣﻮﺟﻮﺩ ﰲ ﺑﻮﻣﺒﺎﻱ ﻛﻠﻬﺎ‪ .‬ﻭﻻ ﺃﺭﻯ ﺫﻛﺮ ﳐﻠﺼﻨﺎ ﺍﻟﻐﺎﺭﻕ ﰲ‬ ‫ﺍﳊﺐ ﻭﺍﻹﺧﻼﺹ ﺍﳌﻮﻟﻮﻱ ﺍﳊﻜﻴﻢ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﺿﺮﻭﺭﻳﺎ ﻫﻨﺎ ﻷﻧﻪ ﻗﺪ ﺟﺎﺀﱐ ﻣﻌﺮﺿ‪‬ـﺎ‬ ‫ﺺ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻠﻨﱯ ‪.‬‬ ‫ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ ﻭﺍﻋﺘﻜﻒ ﻫﻨﺎ ﻛﺎﻟﺰﻫﺎﺩ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﺃﺧ ‪‬‬ ‫ﻓﻠﻴﺘﺪﺑﺮ ﻣﻌﺎﺭﺿﻮﻧﺎ ﺍﻵﻥ ﺃﻥ ﺍﺧﻀﺮﺍﺭ ﻫﺬﺍ ﺍﻟﺒﺴﺘﺎﻥ ﻭﺍﺯﺩﻫﺎﺭﻩ ﺍﳍﺎﺋﻞ ﺇﳕﺎ ﲢﻘﹼﻖ ﺑﻌﺪ ﻣﺒﺎﻫﻠـﺔ‬ ‫ﻋﺒﺪ ﺍﳊﻖ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺻﻨﻌﺘ‪‬ﻪ ﻗﺪﺭ ﹸﺓ ﺍﷲ‪ .‬ﻓﻠﻴﻼﺣﻆ ﻣﻦ ﻛﺎﻧﺖ ﻟﻪ ﻋﻴﻨﺎﻥ؛ ﺇﻥ ﲨﺎﻋﺘﻨﺎ ﺍﳌﺨﻠﺼﺔ ﰲ‬ ‫ﺃﻣﺮﺗﺴﺮ‪ ،‬ﻭﲨﺎﻋﺘﻨﺎ ﺍﳌﺨﻠﺼﺔ ﰲ ﻻﻫﻮﺭ‪ ،‬ﻭﲨﺎﻋﺘﻨﺎ ﺍﳌﺨﻠﺼﺔ ﰲ ﺳﻴﺎﻟﻜﻮﺕ ﻭﲨﺎﻋﺘﻨﺎ ﺍﳌﺨﻠﺼﺔ‬ ‫ﰲ ﻛﺒﻮﺭ‪‬ﻠﻪ‪ ،‬ﻭﺍﳉﻤﺎﻋﺎﺕ ﺍﳌﺨﻠﺼﺔ ﰲ ﺷﱴ ﻣﺪﻥ ﺍﳍﻨﺪ ﺗﺘﻤﺘﻊ ﺑﻨﻮﺭ ﺍﻹﺧﻼﺹ ﻭﺍﳊﺐ ﻟﺪﺭﺟﺔ‬ ‫ﻟﻮ ﻧﻈﺮ ﺇﻧﺴﺎ ﹲﻥ ﻣﺘﻔﺮﺱ ﺇﱃ ﻭﺟﻮﻫﻬﻢ ﳎﺘﻤﻌﲔ ﻷﻳﻘﻦ ﺃ‪‬ﺎ ﻣﻌﺠﺰﺓ ﺇﳍﻴﺔ ﺣﻴﺚ ﻣﻸ ﻗﻠﻮ‪‬ﻢ ‪‬ﺬﺍ‬ ‫ﺍﻹﺧﻼﺹ‪ .‬ﺇﻥ ﺃﻧﻮﺍﺭ ﺣﺒﻬﻢ ﺗ‪‬ﺸﺮﻕ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﺇ‪‬ﺎ ﺃﻭﻝ ﲨﺎﻋﺔ ﻳ‪‬ﻌﺪ‪‬ﻫﻢ ﺍﷲ ﻟﺘﻘﺪﱘ ﳕﺎﺫﺝ‬ ‫ﺍﻟﺼﺪﻕ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﻌﺎﺷﺮ ﺍﻟﺬﻱ ﺟﻠﺐ ﱄ ﻋﺰﺍ ﻭﺷﺮﻓﺎ ﺑﻌﺪ ﻣﺒﺎﻫﻠﺔ ﻋﺒﺪ ﺍﳊﻖ ﻫﻮ ﺍﳌﺆﲤﺮ ﺍﻷﻋﻈﻢ ﻟﻸﺩﻳﺎﻥ‬ ‫ﰲ ﻻﻫﻮﺭ‪ ،‬ﻭﻟﺴﺖ ﲝﺎﺟﺔ ﺇﱃ ﺃﻥ ﺃﻛﺘﺐ ﻋﻨﻪ ﺃﻛﺜﺮ ﻓﺎﻟﻘﺒﻮﻝ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺃﺣﺮﺯﻩ ﺧﻄﺎﰊ ﺃﺛﻨـﺎﺀ‬

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‫ﻗﺮﺍﺀﺗﻪ ﻭﺍﳊﻤﺎﺱ ﺍﻟﻘﻠﱯ ﺍﻟﺬﻱ ﺍﺳﺘﻤﻊ ﺑﻪ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻭﺍﻟﻌﻈﻤﺔ ﺍﻟﱵ ﻋﻠﻘﻮﺍ ‪‬ﺎ ﻟﻐﲏ ﻋﻦ ﺍﻟﺒﻴـﺎﻥ‪.‬‬ ‫ﻭﻗﺪ ﲰﻌﺘﻢ ﺷﻬﺎﺩﺍﺕ ﻛﺜﲑﺓ ‪‬ﺬﺍ ﺍﳋﺼﻮﺹ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺃﺛﱠﺮ ﰲ ﺍﳌﺆﲤﺮ ﺗﺄﺛﲑﺍ ﺧﺎﺭﻗﺎ‬ ‫ﻏﲑ ﻋﺎﺩﻱ ﻛﺄﻥ ﺍﳌﻼﺋﻜﺔ ﻧﺰﻟﺖ ﺑﺄﻃﺒﺎﻕ ﺍﻟﻨﻮﺭ ‪ ،‬ﻭﺷ‪‬ﺪ ﻛﻞ ﻗﻠﺐ ﺇﻟﻴﻪ ﻛﺄﻥ ﻳﺪ ﺍﻟﻐﻴﺐ ﲡﺬﺑـﻪ‬ ‫ﺇﱃ ﻋﺎﱂ ﺍﻟﻮﺟﺪ‪ ،‬ﻭﺻﺮﺡ ﺍﳉﻤﻴﻊ ﺑﺸﻜﻞ ﻋﻔﻮﻱ ﺃﻧﻪ ﻟﻮ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻟﺘﻌﺮﺽ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﻴﻮﻡ ﻟﻺﺳﺎﺀﺓ ﺑﺴﺒﺐ ﻣﻘﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﻭﻏﲑﻩ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪ ﻛﺎﻥ ﻳﺼﺮﺥ ﺃﻥ ﺍﻟﻔﺘﺢ‬ ‫ﺍﻟﻴﻮﻡ ﺣﺎﹶﻟﻒ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺘﺪﺑﺮﻭﺍ ﻗﻠﻴﻼ ﻫﻞ ﲢﻘﻖ ﻫﺬﺍ ﺍﻟﻔﺘﺢ ﲞﻄﺎﺏ ﺩﺟﺎﻝ؟ ﰒ ﺃﺳﺄﻟﻜﻢ ﻫـﻞ‬ ‫ﺖ ﻫﺬﻩ ﺍﳊﻼﻭﺓ ﻭﺍﻟﱪﻛﺔ ﻭﺍﻟﺘﺄﺛﲑ ﰲ ﻛﻼﻡ ﻛﺎﻓﺮ ﻭﻣﺮﺗﺪ؟ ﳌﺎﺫﺍ ﺃﻫﺎﻥ ﺍﷲ ﰲ ﻫﺬﺍ ﺍﳌـﺆﲤﺮ‬ ‫ﺃﻟﻘﻴ ‪‬‬ ‫ﺃﻣﺜﺎﻝ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳ ‪‬ﺪﻋﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻣﺆﻣﻨﲔ ﻭﻛﺎﻧﻮﺍ ﻳﻜ ﱢﻔﺮﻭﻥ ﲦﺎﻧﻴـﺔ‬ ‫ﺁﻻﻑ ﻣﺴﻠﻢ؟ ﺃﻟﻴﺲ ﺫﻟﻚ ﲢﻘﻴﻘﺎ ﻹﳍﺎﻡ "ﺇﱐ ﺳﺄﻫﲔ ‪‬ﻣﻦ ﺃﺭﺍﺩ ﺇﻫﺎﻧﺘﻚ"؟ ﳌﺎﺫﺍ ﺃﻛﺮﻡ ﺍﷲ ﰲ‬ ‫ﻫﺬﺍ ﺍﳌﺆﲤﺮ ﺍﻷﻋﻈﻢ ﺇﻧﺴﺎﻧﺎ ﻳﺮﺍﻩ ﺍﳌﺸﺎﻳ ‪‬ﺦ ﻛﺎﻓﺮﺍ ﻭﻣﺮﺗﺪﺍ‪ ،‬ﻫﻞ ﳝﻜﻦ ﻷﺣﺪ ﺍﳌﺸﺎﻳﺦ ﺃﻥ ﻳﺮﺩ ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﺍﻟﺘﺴﺎﺅﻝ؟‬ ‫ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻌﺰﺓ ﻭﺍﻹﻛﺮﺍﻡ ﺍﻟﺬﻱ ﺃﺣﺮﺯ‪‬ﺗﻪ ﺑﺴﺒﺐ ﺭﻭﻋﺔ ﺍﳋﻄﺎﺏ ﲢﻘﻘﺖ ﰲ ﺍﻟﻴﻮﻡ ﻧﻔﺴِﻪ‬ ‫ﺕ ﻋﻦ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺳﻠﻔﺎ ﺃﻋﲏ‪:‬‬ ‫ﺗﻠﻚ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﱵ ‪‬ﻧﺸﺮ ‪‬‬ ‫"ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺣﺼﺮﺍ ﺳﻴﻔﻮﻕ ﲨﻴﻊ ﺍﳌﻘﺎﻻﺕ"‬ ‫ﺖ‬ ‫ﺖ ﺇﱃ ﲨﻴﻊ ﺍﳌﻌﺎﺭﺿﲔ ﻗﺒﻞ ﺍﻧﻌﻘﺎﺩ ﺍﳌﺆﲤﺮ‪ ،‬ﻓﻘﺪ ﺃﺭﺳﻠ ‪‬‬ ‫ﻭﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻹﻋﻼﻧﺎﺕ ﻗﺪ ﺃﹸﺭﺳﻠ ‪‬‬ ‫ﺇﱃ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﻭﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺍﷲ ﻭﺛﻨﺎﺀ ﺍﷲ ﻭﻏﲑﻫﻢ‪ ،‬ﻭﻗﺪ ﲢﻘﻖ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﻴﻮﻡ ﻫﺬﺍ ﺍﻹﳍﺎﻡ ﺃﻳﻀﺎ ﻭﺫﺍﻉ ﺻﻴﺘﻪ ﻭﻛﺴﺐ ﺷﻬﺮ ﹰﺓ ﰲ ﻣﺪﻳﻨﺔ ﻻﻫﻮﺭ ﺃﻥ ﺧﻄﺎﺑﻨﺎ ﱂ ‪‬ﻳﻜـﺴﺐ‬ ‫ﺍﻹﺳﻼﻡ ﻋﻈﻤﺔ ﻭﺍﻧﺘﺼﺎﺭﺍ ﻓﺤﺴﺐ ﺑﻞ ﻗﺪ ﲢﻘﻘﺖ ﺑﻪ ﻧﺒﻮﺀﹲﺓ ﺇﳍﺎﻣﻴﺔ ﺃﻳﻀﺎ‪.‬‬ ‫ﻟﻘﺪ ﻗﺮﺃ ﺍﳋﻄﺎﺏ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺍﻟﺒﻄﻞ ﺍﻟﺸﺠﺎﻉ ﻣﻦ ﲨﺎﻋﺘﻨﺎ ﻭﺍﳌﺴﻠﻢ ﺍﻟﻌﻈـﻴﻢ ﺣـﱯ ﰲ ﺍﷲ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ ﺑﻼﻏﺔ ﻭﻓﺼﺎﺣﺔ ﺣﻴﺚ ﺑﺪﺍ ﻭﻛﺄﻥ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﺗﺪﻋﻤﻪ ﻋﻨﺪ‬ ‫ﻧﻄﻖ ﻛﻞ ﻛﻠﻤﺔ‪.‬‬ ‫ﻱ ﻋﺰﺓ‬ ‫ﻱ ﻣﻮﻟﻮﻱ ﺃ ‪‬‬ ‫ﻓﺈﳕﺎ ﺣﻈﻴﻨﺎ ‪‬ﺬﻩ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻘﺒﻮﻝ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﺃﻣﺎ ﻋﺒﺪ ﺍﳊﻖ ﻓﻠﻴﻔﻬ‪‬ﻤﻨﺎ ﺃ ‪‬‬ ‫ﻱ ﻗﺒﻮﻝ ﺣﻘﻘﻪ ﰲ ﺍﻟﻨﺎﺱ؟ ﻭﻣﺎ ﻫﻲ ﺃﺑﻮﺍﺏ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﳌﺎﻟﻴـﺔ ﺍﻟـﱵ‬ ‫ﺃﺣﺮﺯﻫﺎ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ؟ ﻭﺃ ‪‬‬ ‫ﻱ ﺇﻛﻠﻴﻞ ﻭ‪‬ﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﺍﻋﺘﺮﺍﻓﺎ ﺑﻔﻀﻴﻠﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ؟ ﺇﳕﺎ ﺍﺩ‪‬ﻋﻰ ﻭﻻﺩ ﹶﺓ ﺍﻻﺑﻦ‬ ‫ﻓﹸﺘﺤﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺃ ‪‬‬ ‫ﻋﻨﺪﻩ ﻋﺒﺜﺎ ﻭﻓﻀﻮﻻ ﻟﻴ‪‬ﻌﺘﱪ ﻣﻦ ﲦﺎﺭ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻟﻜﻦ ﺍﺩﻋﺎﺀﻩ ﺫﻟﻚ ﺃﻳﻀﺎ ﺑﻄﻞ ﻟﺸﻘﺎﻭﺗﻪ‪ ،‬ﻭﺇﱃ ﺍﻵﻥ‬ ‫ ‬ ‫ﱂ ﻳﻮﻟﺪ ﻭﻻ ﻓﺄﺭﹲﺓ ﻣﻦ ﺑﻄﻦ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺭﺯﻗﲏ ﺍﷲ ﺍﺑﻨﺎ ﲢﻘﻴﻘﺎ ﻹﳍﺎﻣﻪ‬

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‫ﺖ ﻋﺸﺮ ﺑﺮﻛﺎﺕ ﻛﺴﺒﺘ‪‬ﻬﺎ ﻣﻦ ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻓﻤﺎ ﺃﺧﺒﺚ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﺰﻋﻤﻮﻥ ﻫـﺬﻩ‬ ‫ﻟﻘﺪ ﻛﺘﺒ ‪‬‬ ‫ﺍﳌﺒﺎﻫﻠﺔ ﻋﺪﳝ ﹶﺔ ﺍﻟﺘﺄﺛﲑ ﻭﺍﻟﺜﻤﺎﺭ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺪﺑﺮﻭﺍ ﻭﻳﻔﻜﺮﻭﺍ ﰲ ﻫﺬﻩ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻜﺎﻣﻠﺔ‪.‬‬ ‫ﻭﺃﺧﲑﺍ ﻧﻜﺸﻒ ﻣﺮﺓ ﺃﺧﺮﻯ ﻋﻠﻰ ﻛﻞ ﻣﻌﺎﺭﺽ ﻭﻣﻜﻔﱢﺮ ﻭﻣﻜﺬﱢﺏ ﺃﻥ ﻳـﱪﺯﻭﺍ ﺇﱃ ﻣﻴـﺪﺍﻥ‬ ‫ﺍﳌﺒﺎﻫﻠﺔ‪ ،‬ﻭﻟﹾﻴﻌﻠﻤﻮﺍ ﻳﻘﻴﻨﺎ ﺃﻧﻪ ﻛﻤﺎ ﻣ ‪‬ﻦ ﺍﷲ ﻋﻠﻴﻨﺎ ‪‬ﺬﻩ ﺍﻷﻧﻮﺍﻉ ﺍﻟﻌﺸﺮﺓ ﻣﻦ ﺍﻹﻛﺮﺍﻡ ﻭﺍﻹﻧﻌﺎﻡ‬ ‫ﺐ ﺃﻱ ﻋﺰ ٍﺓ ﺑﻞ‬ ‫ﺑﻌﺪ ﻣﺒﺎﻫﻠﺔ ﻋﺒﺪ ﺍﳊﻖ ﻭﺃﻫﺎﻧﻪ ﻭﺃﺛﺒﺖ ﻛﺬﺏ ﺍﺩ‪‬ﻋﺎﺋﻪ ﰲ ﻭﻻﺩﺓ ﺍﻻﺑﻦ ﻟﻪ‪ ،‬ﻭﱂ ﻳ‪‬ﺼ ‪‬‬ ‫ﺕ‬ ‫ﺃﺑﻄﻞ ﺍﷲ ﲨﻴﻊ ﺍﺩﻋﺎﺀﺍﺗﻪ؛ ﻓﺴﻮﻑ ﻳﺘﺤﻘﻖ ﰲ ﻫﺬﻩ ﺍﳌﺒﺎﻫﻠﺔ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻢ ﺃﻛﻦ ﺩﻋﻮ ‪‬‬ ‫ﻋﻠﻴﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻷﻧﻪ ﻛﺎﻥ ﻋﺪﱘ ﺍﻟﻔﻬﻢ ﻭﻏﺒﻴﺎ‪ ،‬ﻭﻛﺎﻥ ﺟﻬﻠﻪ ﳚﻌﻠﻪ ﺟﺪﻳﺮﺍ ﺑﺎﻟﺮﲪﺔ‪ ،‬ﺃﻣﺎ ﺍﻵﻥ‬ ‫ﻓﺴﺄﺩﻋﻮ ﻋﻠﻰ ﺍﳋﺼﻢ ﺣﺘﻤﺎ‪ ،‬ﻓﻜﻞ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﺎﻫﻠﲏ ﻓﻠﻴﻨﺸﺮ ﺇﻋﻼﻥ ﺍﳌﺒﺎﻫﻠـﺔ ﻣﻄﺒﻮﻋـﺎ‪،‬‬ ‫ﻭﳚﺐ ﺃﻻ ﻳﻜﻮﻥ ﺇﻧﺴﺎﻧﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ ﳜﺮﺝ ﻟﻠﻤﺒﺎﻫﻠﺔ ﻋﺸﺮﺓ ﺃﺷﺨﺎﺹ ﻋﻠـﻰ ﺃﻗـﻞ‬ ‫ﺗﻘﺪﻳﺮ‪ ،‬ﻓﺒﻤﺎ ﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﺪﻋ ‪‬ﻮ ﻟﻠﻤﺒﺎﻫﻠﺔ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﻦ ﺍﻟﺒﻨﺠﺎﺏ ﺃﻭ ﺍﳍﻨﺪ ﺃﻭ ﻣﻦ ﺍﻟـﺒﻼﺩ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺃﻭ ﺑﻼﺩ ﻓﺎﺭﺱ‪ ،‬ﻟﺬﻟﻚ ﱂ ﺃﻓﺮﺽ ﻋﻠﻰ ﺍﳌﻌﺎﺭﺿﲔ ﻣﺸﻘﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻫﻨﺎ ﺑﺘﻜﺒﺪ ﻭﻋﺜﺎﺀ‬ ‫ﺍﻟﺴﻔﺮ ﻣﻦ ﺍﻟﺒﻼﺩ ﺍﻟﻨﺎﺋﻴﺔ ﺍﻟﺒﻌﻴﺪﺓ‪ ،‬ﻭﺇﳕﺎ ﲝﺴﺐ ﻣﻨﻄﻮﻕ ﺍﻵﻳﺘﲔ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻟـﺪ‪‬ﻳ ِﻦ‬ ‫ﺴ ‪‬ﺮ )ﺍﻟﺒﻘـﺮﺓ‪(١٨٦ :‬‬ ‫ﺴ ‪‬ﺮ ﻭ‪‬ﻻ ‪‬ﻳﺮِﻳ ‪‬ﺪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟﻌ‪‬ـ ‪‬‬ ‫ﷲ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬‬ ‫ﺝ )ﺍﳊﺞ‪ (٧٩ :‬ﻳﺮِﻳ ‪‬ﺪ ﺍ ُ‬ ‫ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬ ‫ﺕ ﺃﻥ ﻳﺒﺎﻫﻠﲏ ﻛﻞ ﻣﻦ ﻳﺮﻳﺪ ﻋﱪ ﺍﻹﻋﻼﻧﺎﺕ‪ ،‬ﻏﲑ ﺃﻧﻪ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻜﺘﺐ ﰲ ﺇﻋﻼﻧﻪ‬ ‫ﻗﺮ‪‬ﺭ ‪‬‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ ﲨﻴﻊ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﱵ ﻛﺘﺒﺘ‪‬ﻬﺎ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٦٢ – ٥١‬ﻣﻦ ﻛﺘﻴﺐ ﻋﺎﻗﺒﺔ ﺁ‪‬ـﻢ‪ ،‬ﻭﻻ‬ ‫ﻳﻜﺘﻔﻲ ﺑﺬﻛﺮ ﺍﳌﺮﺟﻊ ﻓﻘﻂ‪ ،‬ﺑﻞ ﳚﺐ ﺃﻥ ﻳﻜﺘﺐ ﰲ ﺇﻋﻼﻧﻪ ﲨﻴﻊ ﺍﻹﳍﺎﻣﺎﺕ ﺑﻨﺼ‪‬ﻬﺎ ﻭﻓﺼ‪‬ﻬﺎ ﻣﻦ‬ ‫ﺍﻟﺼﻔﺤﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﰒ ﻳﻜﺘﺐ ﰲ ﺇﻋﻼﻧﻪ ﻟﻠﻤﺒﺎﻫﻠﺔ ﺍﻟﺪﻋﺎ َﺀ ﺍﻟﺬﻱ ﻳﻨﺺ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬

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‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻟﻪ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ! ﺃﻧﺎ ﻓﻼﻥ ﺑﻦ ﻓﻼﻥ ﻣﻦ ﺳﻜﺎﻥ ﺍﻟﺒﻠﺪﺓ ﺍﻟﻔﻼﻧﻴﺔ ﺃﺭﻯ ﻫﺬﺍ ﺍﻟﺮﺟـﻞ‬ ‫ﺍﻟﺬﻱ ﻳ‪‬ﺪﻋﻰ ﻏﻼﻡ ﺃﲪﺪ ﻛﺎﺫﺑﺎ ﻭﻣﻔﺘﺮﻳﺎ ﻭﻛﺎﻓﺮﺍ ﰲ ﺩﻋﻮﻯ ﻛﻮﻧﻪ ﻣﺴﻴﺤﺎ ﻣﻮﻋﻮﺩﺍ‪ ،‬ﻓﻜﻞ ﻫﺬﻩ‬ ‫ﺍﻹﳍﺎﻣﺎﺕ ﻟﻪ ﺍﻟﱵ ﻛﺘﺒﺘ‪‬ﻬﺎ ﰲ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻣﻦ ﺍﻟﺼﻔﺤﺔ ‪ ٦٢ – ٥١‬ﻣﻦ ﻛﺘﺎﺑﻪ ﻋﺎﻗﺒﺔ ﺁ‪‬ـﻢ‪،‬‬ ‫ﺖﰲ‬ ‫ﺖ ﻣﻨﻚ‪ ،‬ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻟﻪ ﺍﻟﻘﺎﺩﺭ! ﺇﺫﺍ ﻛﻨ ‪‬‬ ‫ﻛﻠﻬﺎ ﰲ ﺭﺃﻳﻲ ﺍﻓﺘﺮﺍﺀ ﺃﻭ ﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻟﻴﺴ ‪‬‬ ‫ﻋﻠﻤﻚ ﻋﻠﻰ ﺣﻖ ﰲ ﻫﺬﺍ ﺍﻹﺻﺮﺍﺭ ﻭﺃﻥ ﺩﻋﻮﺍﻩ ﻫﺬﺍ ﻟﻴﺲ ﻣﻨﻚ ﰲ ﺍﳊﻘﻴﻘـﺔ ﻛﻤـﺎ ﺃﻥ ﻫـﺬﻩ‬ ‫ﻱ ﺧﻼﻝ ﺳـﻨﺔ ﻭﺍﺣـﺪﺓ‬ ‫ﻚ ﻫﺬﺍ ﺍﳌﻔﺘﺮ ‪‬‬ ‫ﺍﻹﳍﺎﻣﺎﺕ ﻟﻴﺴﺖ ﻣﻨﻚ‪ ،‬ﺑﻞ ﻫﻮ ﻛﺎﻓﺮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺄﹶﻫﻠ ‪‬‬ ‫ﺭﲪ ﹰﺔ ‪‬ﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺮﺣﻮﻣﺔ‪ .‬ﻟﻴﻨﺠﻮ ﺍﻟﻨﺎﺱ ﻣﻦ ﻓﺘﻨﺘﻪ‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻔﺘﺮﻳﺎ ﺑﻞ ﻫﻮ ﻣﻨﻚ ﻭﺃﻥ ﻛﻞ‬

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‫ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﺃﺣﺎﺩﻳﺚ ﻣﻘﺪﺳﺔ ﻣﻦ ﻓﻤِﻚ‪ ،‬ﻓﺄﻧﺰ ﹾﻝ ﻋﻠ ‪‬ﻲ ﺃﻧﺎ ﺍﻟﺬﻱ ﺃﻋﺪ‪‬ﻩ ﻛﺎﻓﺮﺍ ﻭﻛﺬﺍﺑﺎ ﻋﺬﺍﺑﺎ‬ ‫ﻳﻔﻴﺾ ﺑﺎﳊﺰﻥ ﻭﺍﻟﺬﻟﺔ ﺧﻼﻝ ﺳﻨﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻴﻮﻡ‪ ،‬ﺁﻣﲔ‪.‬‬ ‫ﻭﻋﻨﺪﻣﺎ ﻳﺼﻠِﲏ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻣﻦ ﺃﺣﺪ ﻳﺮﻳﺪ ﺍﳌﺒﺎﻫﻠﺔ ﺩﻭﻥ ﺃﻱ ﺗﻐﻴﲑ ﻭﺗﻌﺪﻳﻞ ﻓﺴﺄﻃﻠﺐ ﻣـﻦ‬ ‫ﺃﺣﺪ ﺃﻥ ﻳﻘﺮﺃﻩ ﰲ ﲨﺎﻋﺘﻨﺎ ﻭﻋﻨﺪ ﺍﻧﺘﻬﺎﺋﻪ ﺳﺘﻘﻮﻝ ﺍﳉﻤﺎﻋﺔ ﺑﺄﺳﺮﻫﺎ‪ :‬ﺁﻣﲔ‪ .‬ﻭﺳـﻨﻌﺘﱪ ﺍﳌﺒﺎﻫﻠـﺔ‬ ‫ﺖ ﻭﺟﻬ‪‬ﺎ ﻟﻮﺟﻪ‪ ،‬ﻭﺑﻌﺪ ﺗﻠﻘﻲ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺳﻴ‪‬ﻨﺸﺮ ﻣﻦ ﻃﺮﰲ ﺃﻳﻀﺎ ﻛﺘﺎﺏ ﻣﺒﺎﻫﻠﺔ ﻣﺜـﻞ‬ ‫ﺣﺼﻠ ‪‬‬ ‫ﻫﺬﺍ‪ ،‬ﺣﻴﺚ ﺃﺳﺠﻞ ﻓﻴﻪ ﲨﻴﻊ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﱵ ﻛﺘﺒﺘ‪‬ﻬﺎ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٦٢ – ٥١‬ﻣﻦ ﻛﺘﺎﺏ ﻋﺎﻗﺒﺔ‬ ‫ﺁ‪‬ﻢ‪ ،‬ﻭﺑﻌﺪﻩ ﺳﺄﻛﺘﺐ ﻓﻴﻪ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺘﺎﱄ‪ :‬ﻳﺎ ﺇﳍﻲ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻌﻠﻴﻢ ﺇﺫﺍ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﱐ ﺍﺩ‪‬ﻋﻴﺖ ﺃﱐ‬ ‫ﺖ ﻣﻨﻚ ﺑـﻞ‬ ‫ﺃﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻓﺘﺮﺍ ًﺀ ﻣﲏ ﻭﺃﻥ ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻟﻴﺴ ‪‬‬ ‫ﻣﻦ ﺍﻓﺘﺮﺍﺋﻲ ﺃﻭ ﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺘﻮﻓﱠﲏ ﻗﺒﻞ ﻣﻀ ‪‬ﻲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻴﻮﻡ ﺃﻭ ﺃﺻِﺒﲏ ﺑﻌـﺬﺍﺏ‬ ‫ﺃﺷ ‪‬ﺪ ﻣﻦ ﺍﳌﻮﺕ‪ ،‬ﻟﻜﻨﻚ ﺇﺫﺍ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻥ ﺩﻋﻮﺍﻱ ﺑﺈﳍﺎﻡ ﻣﻨﻚ ﻭﺃﻥ ﲨﻴﻊ ﻫـﺬﻩ ﺍﻹﳍﺎﻣـﺎﺕ‬ ‫ﺍﳌﻜﺘﻮﺑﺔ ﰲ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻣﻨﻚ ﻓﺄﺭﺟﻮ ﺃﻥ ﺗﺼﻴﺐ ﲟﻨﺘﻬﻰ ﺍﻷﱂ ﻭﺍﳌﻌﺎﻧﺎﺓ ﺧﻼﻝ ﻋـﺎﻡ ﻫـﺬﺍ‬ ‫ﺽ ﺍﻟﺬﻱ ﻳﻜﺬﱢﺑﲏ ﺑﺈﻋﻼﻥ ﺍﳌﺒﺎﻫﻠﺔ ﻫﺬﺍ ﻭﻳﻌﺪ‪‬ﱐ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ‪ ،‬ﺁﻣﲔ‪.‬‬ ‫ﺍﳌﻌﺎﺭ ‪‬‬ ‫ﻭﻟﻴ‪‬ﻘﺮﹾﺃ ﻫﺬﺍ ﺍﻹﻋﻼ ﹸﻥ ﻋﻨﺪ ﻭﺻﻮﻟﻪ ﺇﱃ ﺍﳌﺒﺎﻫِﻞ ﺍﳌﹸﻌﺎﺭِﺽ ﰲ ﲨﺎﻋﺔ‪ ،‬ﻭﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﻗﺮﺍﺀﺗﻪ‬ ‫ﻓﻠﺘﻘﻞ ﺍﳉﻤﺎﻋﺔ ﻛﻠﱡﻬﺎ‪ :‬ﺁﻣﲔ‪.‬‬ ‫ﻭﺍﻗﺘﺮﺍﺡ ﻫﺬﻩ ﺍﳌﺒﺎﻫﻠﺔ ﳜﺺ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﺗﺰﻳﺪ ﻋﻠﻰ ‪ ٧٥‬ﻣﻴﻼ ﻟﻜﻨﻬﻢ‬ ‫ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻳﻘﻴﻤﻮﻥ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﺗﻘﻞ ﻋﻦ ‪ ٧٥‬ﻣﻴﻼ‪ ،‬ﺃﻣﺜﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﻭﺛﻨﺎﺀ‬ ‫ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻱ ﻭﺃﲪﺪ ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻱ ﻭﻋﺒﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ ﻭﻣﻴﺎﻥ ﻋﺒﺪ ﺍﳉﺒـﺎﺭ ﺍﻟﻐﺰﻧـﻮﻱ‪،‬‬ ‫ﻓﺄﻓﻀﻞ ﺃﺳﻠﻮﺏ ﳍﻢ ﺃﻥ ﻳﺒﺎﻫﻠﻮﱐ ﻭﺟﻬ‪‬ﺎ ﻟﻮﺟﻪ ﺣﻴﺚ ﻳﻘﻄﻌﻮﻥ ﻧﺼﻒ ﺍﳌﺴﺎﻓﺔ ﻭﺃﻗﻄﻊ ﺍﻟﻨﺼﻒ‬ ‫ﻒ‬ ‫ﺍﻵﺧﺮ ﻓﺘﻨﻌﻘﺪ ﺍﳌﺒﺎﻫﻠﺔ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﻮﺳﻂ‪ ،‬ﻓﻬﺎ ﺃﻧﺎ ﺃﹸِﺗ ‪‬ﻢ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺔ ﺁﺧﺮ ﻣﺮﺓ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻜـ ‪‬‬ ‫ﺃﺣﺪ ﻋﻦ ﺍﻟﻈﻠﻢ ﺣﱴ ﺍﻵﻥ ﻓﻘﺪ ﺃﻗﻴﻤﺖ ﻋﻠﻴﻪ ﺣﺠ ﹸﺔ ﺍﷲ‪ .‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‪ .‬ﻣﻨﻪ‬ ‫=========‬ ‫ )‪ (١‬ﺍﻟﺴﻴﺪ ﺍﳊﻜﻴﻢ ﻣﺸﻐﻮﻝ ﰲ ﺧﺪﻣﺔ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﲟﺎﻟﻪ ﻭﺭﻭﺣﻪ ﻭﻛﺄﻧﻪ ﻗـﺪ ﺗﻔـﺎﱏ‪(٢) .‬‬ ‫ﻭﺧﻠﻴﻔﺔ ﻧﻮﺭ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻗﺪﻡ ﱄ ﺍﻵﻥ ﲬﺴﻤﺎﺋﺔ ﺭﻭﺑﻴﺔ ﻧﻘﺪﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺴﺎﻋﺪﺗﻪ ﺍﳌﺴﺘﻤﺮﺓ‪ .‬ﻣﻨﻪ‬ ‫ ﳏﺒﻨﺎ ﺍﳌﺨﻠﺺ ﺍﻟﺼﺎﺣﺒﺰﺍﺩﻩ ﺍﻓﺘﺨﺎﺭ ﺃﲪﺪ ﺍﳋﻠﻒ ﺍﻟﺮﺷﻴﺪ ﻟﻠﺤﺎﺝ‪ ‬ﻣﻨﺸﻲ ﺃﲪﺪ ﺟﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ‬ ‫ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﺍﳌﺸﻬﻮﺭﻳﻦ ﰲ ﻟﺪﻫﻴﺎﻧﺔ ﻭﻛﺎﻥ ﻟﻪ ﻣﺌﺎﺕ ﺍﳌﺮﻳﺪﻳﻦ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻪ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﻣﻌﻲ‪ ،‬ﻭﻗـﺪ‬ ‫ﻫﺎﺟﺮ ﺍﻟﺼﺎﺣﺒﺰﺍﺩﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﻭﻃﻨﻪ ﻭﻳﺴﻜﻦ ﺣﺎﻟﻴﺎ ﻋﻨﺪﻱ ﻣﻊ ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺎﺋﻠﺔ ﻭﺃﺧﻴﻪ ﻣﻴﺎﻥ ﻣﻨﻈﻮﺭ‬ ‫ﳏﻤﺪ‪ ،‬ﻭﻫﻮ ﺟﺎﻫ ‪‬ﺰ ﻟﺘﻘﺪﱘ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﳋﺪﻣﺔ ﻭﻗﺪ ﻭﻗﻒ ﺣﻴﺎﺗﻪ ﰲ ﺳﺒﻴﻞ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻣﻨﻪ‪.‬‬

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‫ ﰲ ﻫﺬﻩ ﺍﳉﻠﺴﺔ ﻟﻮﺣﻆ ﻣﻌﻈﻢ ﺍﻟﻨﺎﺱ ﻳﺒﻜﻮﻥ ﺑﻜﺎﺀ ﻣﺮﺍ‪ ،‬ﲢﻮﻟﺖ ﻫﺬﻩ ﺍﳉﻠﺴﺔ ﺑﻔـﻀﻞ ﻫـﺬﺍ‬ ‫ﺍﳋﻄﺎﺏ ﺇﱃ ﳎﻠﺲ ﺍﻟﺼﻮﻓﻴﺔ ﺣﻴﺚ ﻛﺎﻧﺖ ﲨﻴﻊ ﺍﻷﻟﺴﻦ ﺗﻨﺪﻫﺶ ﻭﺍﻟﻌﻴﻮﻥ ﺗﺬﺭﻑ ﺍﻟﺪﻣﻮﻉ ﺍﻟﻐﺰﻳـﺮﺓ‬ ‫ﻭﻛﺎﻧﺖ ﺍﻟﻘﻠﻮﺏ ﺗﺮﻗﺺ ﻓﺮﺣﺎ ﻭﻣﺘﻌﺔ‪ ،‬ﻭﺑﻌﺪ ﺍﻧﺘﻬﺎﺀ ﺍﳋﻄﺎﺏ ﻗ ‪‬ﺪﻡ ﺍﳉﻤﻴﻊ ﺍﻟﺘﻬﺎﱐ ﻟﻠﻤﺴﻠﻤﲔ‪ .‬ﻭﻗـﺪ‬ ‫ﺍﻋﺘﺮﻑ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺃﻳﻀﺎ ﻃﻮﻋﺎ ﺃﻭﻛﺮﻫﺎ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺘﺄﺛﲑ ﻛﺎﻥ ﻣﻦ ﺍﷲ ﻭﺃﻥ ﻫـﺬﺍ‬ ‫ﺍﳌﻘﺎﻝ ﺃﻛﺴﺐ ﺍﻹﺳﻼﻡ ﺍﻟﻔﺨﺎﺭ ﻭﺍﻻﻧﺘﺼﺎﺭ‪ .‬ﻓﻘـﺪ ﺟـﺎﺀ ﰲ ﺟﺮﻳـﺪﺓ ) ‪Civil & Military‬‬ ‫‪ (Gazette‬ﺍﻟﺼﺎﺩﺭﺓ ﰲ ﻻﻫﻮﺭ ﻣﺎ ﻳﻠﻲ‪ ،‬ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃ‪‬ﺎ ﱂ ﺗﺬﻛﺮ ﻏﲑ ﻣﻘﺎﻟﻨﺎ‪:‬‬ ‫"ﰲ ﻫﺬﺍ ﺍﳌﺆﲤﺮ ﻛﺎﻧﺖ ﻟﺪﻯ ﺍﳉﻤﻬﻮﺭ ﺭﻏﺒﺔ ﻗﻠﺒﻴﺔ ﺧﺎﺻﺔ ﰲ ﺧﻄﺎﺏ ﻣﲑﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﺍﻟﻘﺎﺩﻳـﺎﱐ‬ ‫ﻭﻫﻮ ﺑﻄﻞ ﻋﻈﻴﻢ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﲪﺎﻳﺘﻪ‪ .‬ﻟﻘﺪ ﺣﻀﺮ ﻟﺴﻤﺎﻉ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﲨ ‪‬ﻊ ﻏﻔـﲑ ﻣـﻦ‬ ‫ﺃﺗﺒﺎﻉ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﺃﻣﺎﻛﻦ ﻗﺮﻳﺒﺔ ﻭﻧﺎﺋﻴﺔ‪ .‬ﻭﳌﺎ ﱂ ﻳﺴﺘﻄﻊ ﻣﲑﺯﺍ ﺍﶈﺘﺮﻡ ﺣﻀﻮ ‪‬ﺭ ﺍﳌﺆﲤﺮ ﺑﻨﻔﺴﻪ‬ ‫ﻓﻘﺪ ﻗﺮﺃ ﻣﻘﺎﻟﹶﻪ ﺃﺣ ‪‬ﺪ ﺗﻼﻣﻴﺬﻩ ﺍﻷﻓﺎﺿﻞ ﻣﻨﺸﻲ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﻓﺼﻴﺢ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ‪.‬‬ ‫ﺍﺳﺘﻤﺮﺕ ﻗﺮﺍﺀﺓ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﺛﻼﺙ ﺳﺎﻋﺎﺕ ﻭﻧﺼﻒ ﻣﺘﺘﺎﻟﻴﺔ ﻳﻮﻡ ‪ ٢٧‬ﻛـﺎﻧﻮﻥ ﺍﻷﻭﻝ‪ /‬ﺩﻳـﺴﻤﱪ‬ ‫ﺖ ﺇﻟﻴﻪ ﰲ ﺻﻤﺖ ﻭﻓﺮﺣﺔ ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﻜﺘﻤﻞ ﻣﻨﻪ ﺇﻻ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟـﺴﺆﺍﻝ‬ ‫‪١٨٩٦‬ﻭﺍﳉﻤﻬﻮﺭ ﻣ‪‬ﻨﺼ ‪‬‬ ‫ﺍﻷﻭﻝ‪.‬‬ ‫ﻭﻭﻋﺪ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻘﺮﺍﺀﺓ ﻣﺎ ﺗﺒﻘﻰ ﻣﻦ ﺍﳋﻄﺎﺏ ﺇﺫﺍ ﻣ‪‬ﻨﺢ ﻟﻪ ﻭﻗﺖ ﺇﺿﺎﰲ‪ ،‬ﻓﻮﺍﻓﻖ ﺭﺋﻴﺲ‬ ‫ﺍﳌﺆﲤﺮ ﻭﻣﻨﻈﻤﻮﻩ ﻋﻠﻰ ﺃﻥ ﳝﺘﺪ ﺍﳌﺆﲤﺮ ﻟﻴﻮﻡ ‪ ٢٩‬ﻛﺎﻧﻮﻥ ﺍﻷﻭﻝ‪ /‬ﺩﻳﺴﻤﱪ ﺃﻳﻀﺎ‪) ".‬ﺍﻧﺘﻬﻰ(‬ ‫ﻓﺄﺿﻴﻒ ﻳﻮﻡ ﻣﻦ ﺃﺟﻞ ﺧﻄﺎﺑﻨﺎ ﺑﺴﺮﻭﺭ ﻭﺍﺳﺘﻤﻊ ﺍﳊﻀﻮﺭ ﺇﱃ ﺑﻘﻴﺔ ﺍﳋﻄﺎﺏ ﺑﻨﻔﺲ ﺍﻟﺮﻏﺒﺔ‬ ‫ﻭﺍﻟﺸﻮﻕ‪ .‬ﻭﺟﺮﻳﺪﺓ ﺃﺑﺰﺭﻭﺭ ﻫﻲ ﺍﻷﺧﺮﻯ ﻛﺘﺒﺖ ﻛﻠﻤﺎﺕ ﳑﺎﺛﻠﺔ‪ .‬ﻣﻨﻪ‬ ‫ ﺍﳊﺎﺷﻴﺔ ﻋﻠﻰ ﺍﳊﺎﺷﻴﺔ‪ :‬ﻟﻘﺪ ﻧﺸﺮ ﻋﺒ ‪‬ﺪ ﺍﳊﻖ ﺇﻋﻼﻧﺎ ﰲ ‪ ٣‬ﺷﻌﺒﺎﻥ ‪ ١٣١٤‬ﻫﺠﺮﻱ ﻟﻐﺴﻞ ﺳﻮﺍﺩ‬ ‫ﺖ ﻫﺬﺍ ﺍﻷﻣﺮ‬ ‫ﺕ ﻋﻠﻰ ﺇﻋﻼﻧﻪ ﻫﺬﺍ ﻣﺮﺍﺭﺍ ﰲ ﻫﺬﺍ ﺍﳌﻠﺤﻖ‪ ،‬ﺃﱐ ﺟﻌﻠ ‪‬‬ ‫ﺍﻟﻠﻌﻨﺔ ﺍﻟﱵ ﻋﻠﺖ ﻭﺟﻬﻪ‪ ،‬ﻭﻗﺪ ﺭﺩﺩ ‪‬‬ ‫ﺷﺎﻫﺪﺍ ﻋﻠﻰ ﻛﻮﱐ ﻣﺴﻴﺤﺎ ﻣﻮﻋﻮﺩﺍ‪ ،‬ﻭﺃﺭﻳﺪ ﻣﻦ ﺍﳌﻐﻠﻮﺏ ﻫﺬﺍ ﺍﻻﻋﺘﺮﺍﻑ ﻓﻘﻂ‪ ،‬ﻻ ﺃﻥ ﻳﻌﺘﺮﻑ ﺑﺈﺗﻘﺎﱐ‬ ‫ﺖ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻨﺸﺮ ﺑﺸﻬﺎﺩﺓ ﻋﺸﺮﺓ ﻣﺸﺎﻳﺦ ﺗﺼﺮﳛﺎ ﻣﻘﺮﻭﻧﺎ ﺑﺎﳊﻠﻒ ﺑﺄﻧﲏ ﺇﺫﺍ ﺗﻔﻮ‪‬ﻗ ‪‬‬ ‫ﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻔﺼﻴﺤﺔ ﻭﺍﻟﺒﻠﻴﻐﺔ ﻓﺴﻴﻌﺘﺮﻑ ﻓﻮﺭﺍ ﰲ ﺍ‪‬ﻠﺲ ﻧﻔﺴﻪ ﺑﺄﱐ ﺃﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ﻭﺃﻧﻪ ﺳﻴﺒﺎﻳﻌﲏ‪ ،‬ﻭﺇﺫﺍ ﱂ ﻳﻨﺸﺮ ﺍﻹﻋﻼ ﹶﻥ ‪‬ﺬﺍ ﺍﳌﻀﻤﻮﻥ ﻓﻠﻌﻨﺔ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ .‬ﻛﻨﺖ ﻗﺪ‬ ‫ﺍﺷﺘﺮﻃﺖ ﻋﻠﻰ ﺍﻟﻔﺮﻳﻖ ﺍﳌﺒﺎﻫﻞ ﺃﻥ ﻳﺘﺸﻜﱠﻞ ﻣﻦ ﻋﺸﺮﺓ ﺃﺷﺨﺎﺹ ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ‪ ،‬ﻟﻜﻨﲏ ﺃﺗﻨﺎﺯﻝ‬ ‫ﻭﺃﻗﻮﻝ‪ :‬ﺇﺫﺍ ﺃﺷﺮﻙ ﻣﻌﻪ ﻋﺒ ‪‬ﺪ ﺍﳉﺒﺎﺭ ﻭﻋﺒ ‪‬ﺪ ﺍﻟﻮﺍﺣﺪ ﻓﻘﻂ ﻓﺄﻧﺎ ﻣﻮﺍﻓﻖ‪ .‬ﻣﻨﻪ‪.‬‬

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‫ﻒ ﻛﻞ ﻭﺍﺣﺪ ﺑـﺎﷲ‪ ،‬ﺃﻥ‬ ‫ﻫﺬﻩ ﻫﻲ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻗﺪﻣﺘ‪‬ﻬﺎ ﳊﺴﻢ ﺍﻟﻘﻀﻴﺔ ﻭﺃﺳﺘﺤﻠ ‪‬‬ ‫ﻳﻘﺒﻠﻮﺍ ﺑﺼﺪﻕ ﺍﻟﻘﻠﺐ ﺃﺣ ‪‬ﺪ ﻫﺬﻩ ﺍﳌﻘﺘﺮﺣﺎﺕ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻨﺸﺮﻭﺍ ﺭﺩ‪‬ﺍ ﻓﺼﻴﺤﺎ ﺑﻠﻴﻐﺎ ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﻴﻌﺎﺩ ﺷﻬﺮﻳﻦ‪ ،‬ﺣﻴﺚ ﻳﻨﺘﻬﻲ ﰲ ‪،١٨٩٧-٣-١٠‬‬ ‫ﺃﻭ ﺃﻥ ﻳﻜﺘﺒﻮﺍ ﺗﻔﺴﲑﺍ ﻟﺴﺒﻊ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺟﺎﻟﺴﲔ ﲝﺬﺍﺋﻲ ﰲ ﻣﻜﺎﻥ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﻳﻘﻴﻤﻮﺍ ﻋﻨﺪﻱ ﻣﺪﺓ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﻟﺮﺅﻳﺔ ﺁﻳﺔ ﺧﺎﺭﻗﺔ‪ ،‬ﺃﻭ ﻳﻨﺘﻈﺮﻭﺍ ﻇﻬﻮﺭ ﺁﻳﺔ‬ ‫ﻣﲏ ﺟﺎﻟﺴﲔ ﰲ ﺍﻟﺒﻴﻮﺕ‪ ،‬ﺃﻭ ﻳﺒﺎﻫﻠﻮﱐ‪.‬‬ ‫ﻱ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺘﺮﺣﺎﺕ‪ ،‬ﻓﻠﻴﻌﻘﺪﻭﺍ ﻣﻌﻲ ﻭﻣـﻊ‬ ‫ﺳﺎﺩﺳﺎ‪ :‬ﻭﺇﻥ ﱂ ﻳﻮﺍﻓﻘﻮﺍ ﻋﻠﻰ ﺃ ‪‬‬ ‫ﲨﺎﻋﱵ ﺻﻠﺤﺎ ﳌﺪﺓ ﺳﺒﻊ ﺳﻨﻮﺍﺕ‪ ،‬ﺣﻴﺚ ﻳﻠﺠﻤﻮﻥ ﺃﻟﹾﺴﻨﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﻮﺍﺕ ﻋﻦ‬ ‫ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻹﺳﺎﺀﺓ‪ ،‬ﻭﻟﻴﻘﺎﺑﻠﻮﺍ ﻛ ﱠﻞ ﻭﺍﺣﺪ ﻣﻨـﺎ ﺑﺎﳊـﺐ ﻭﺍﻷﺧـﻼﻕ‪،‬‬ ‫ﻭﻳﺘﻌﺎﻣﻠﻮﺍ ﻣﻌﻲ ﰲ ﺍﻟﻠﻘﺎﺀﺍﺕ ﻭﻓﻖ ﻋﺎﺩﺓ ﺍﳌﺴﻠﻤﲔ ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﻘﻬﺮ ﺍﻹﳍﻲ‪ ،‬ﻭﻟﹾﻴﺘﺨﻠﱠﻮﺍ‬ ‫ﻋﻦ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺍﻟﺸﺮ ﻭﺍﳋﺒﺚ‪ .‬ﺇﺫﺍ ﱂ ﺗﺘﺤﻘﻖ ﻋﻠﻰ ﻳﺪﻱ ﺧﺪﻣ ﹲﺔ ﺟﻠﻴﻠـﺔ ﺑﻴﻨـﺔ‬ ‫ﺕ‬ ‫ﻟﻺﺳﻼﻡ ﺑﺘﺄﻳﻴﺪ ﺇﳍﻲ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﻭﱂ ﻳﺘﺤﻘﻖ ﻋﻠﻰ ﻳﺪﻱ ﻣـﻮ ‪‬‬ ‫ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺒﺎﻃﻠﺔ ﻛﻤﺎ ﻫﻮ ﻣﻘﺪ‪‬ﺭ ﻭﳏﺘ‪‬ﻢ ﻋﻠﻰ ﻳﺪ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﱂ ‪‬ﻳﻤﻜﱢـﲏ ﺍﷲ ‬ ‫ﻣﻦ ﺇﻇﻬﺎﺭ ﺍﳋﻮﺍﺭﻕ ﺍﻟﱵ ﺗ‪‬ﺤﻘﱢﻖ ﻋﻈﻤﺔ ﺍﻹﺳﻼﻡ ﻭﺗﺮﻓﻊ ﺷﻮﻛﺘﻪ‪ ،‬ﻭﱂ ﻳﺒﺪﺃ ﺍﻟﻨـﺎﺱ‬ ‫ﺑﻌﺪﻫﺎ ﺑﺎﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ﻭﱂ ﻳ ﹾﻔ ‪‬ﻦ ﺇﻟـ ‪‬ﻪ ﺍﳌـﺴﻴﺤﻴﺔ‬ ‫ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﱂ ﺗﺘﺨﺬ ﺍﻟﺪﻧﻴﺎ ﺃﺳﻠﻮﺑﺎ ﺁﺧﺮ؛ ﻓﺈﻧﲏ ﺃﹸﻗﺴﻢ ﺑﺎﷲ ﺃﱐ ﺳﻮﻑ ﺃﻋﺘـﱪﱐ‬ ‫ﻛﺎﺫﺑﺎ‪ ،‬ﻭﺍﷲ ﻳﻌﻠﻢ ﺃﱐ ﻟﺴﺖ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ ﻗﻂ‪.‬‬ ‫ﺙ‬ ‫ﻓﻬﺬﻩ ﺍﻷﻋﻮﺍﻡ ﺍﻟﺴﺒﻌﺔ ﻟﻴﺴﺖ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﻟﻴﺲ ﺑﻮﺳ‪‬ﻊ ﺍﻹﻧﺴﺎﻥ ﺃﺑﺪﺍ ﺇﺣـﺪﺍ ﹸ‬ ‫ﺖ ﺃﻋﻠﻦ ﻫﺬﺍ ﺑـﺼﺪﻕ ﺍﻟﻘﻠـﺐ‬ ‫ﺍﻧﻘﻼﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﰲ ﻣﺪﺓ ﻗﺼﲑﺓ‪ ،‬ﻓﺈﺫﺍ ﻛﻨ ‪‬‬ ‫ﻣﻘﺴﻤ‪‬ﺎ ﺑﺎﷲ ﻭﺃﺩﻋﻮﻛﻢ ﲨﻴﻌﺎ ﺇﱃ ﺍﻟﺼﻠﺢ ﺑﺎﺳﻢ ﺍﷲ ‪ ،‬ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻭﺍﺧﺸ‪‬ﻮﻩ‪ .‬ﺇﺫﺍ‬ ‫ﱂ ﺃﻛﻦ ﻣﻦ ﺍﷲ ﻓﺴﺄﹶﻫﻠِﻚ ﻭﺃﹸﺑﺎﺩ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﻳﺒﻴﺪ ﺍﳌﺒﻌـﻮﺙ ﻣـﻦ ﺍﷲ‬ ‫ﺃﺣﺪ‪.‬‬ ‫ﺖ‬ ‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺘﺬﻛﺮ ﺃﱐ ﻗﺪ ﺧ‪‬ﻀﺖ ﰲ ﺍﳊﻮﺍﺭﺍﺕ ﺍﻟﻌﺎﺩﻳﺔ ﺍﻟﻜﺜﲑﺓ ﻣﻌﻜﻢ‪ ،‬ﻭﲢﻘﻘ ‪‬‬ ‫ﺕ ﺍﻟﻜﺘﺐ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿـﻮﻉ ﰲ‬ ‫ﻭﻓﺎ ﹸﺓ ﻋﻴﺴﻰ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﻧﺸﺮ ‪‬‬

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‫ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ - ،‬ﻛﻤﺎ ‪‬ﻭﻇﱠﻒ ﺍﻟﻔﺮﻳ ‪‬ﻖ ﺍﻟﺜﺎﱐ ﺃﻳﻀﺎ ﻛ ﱠﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻠﺒـﻴﺲ‬ ‫ﺕ ﻛﺒﲑﺓ ﰲ ﺍﻷﺭﻭﺍﺡ ﺍﻟـﺴﻌﻴﺪﺓ‬ ‫ﺕ ﳍﺬﻩ ﺍﻟﻜﺘﺐ ﺍﻟﻄﺎﻫﺮﺓ ﺗﺄﺛﲑﺍ ‪‬‬ ‫ﻭﺍﻟﺘﺰﻭﻳﺮ ‪ -‬ﻭﻇﻬﺮ ‪‬‬ ‫ﻑ ﺍﻟﺴﻌﺪﺍﺀ ﺇﱃ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺗﺒﻴﻨﺖ ﲦﺎ ‪‬ﺭ ﺍﳊﻮﺍﺭﺍﺕ ﺍﳋﻄﹼﻴﺔ ﻭﺍﻟﺸﻔﻮﻳﺔ‬ ‫ﻓﺎﻧﻀ ‪‬ﻢ ﺁﻻ ‪‬‬ ‫ﺾ ﺍﻷﻣﻮﺭ ﺍﶈﺴﻮﻣﺔ ﺍﳌﻘﻀﻴﺔ ﻣﺴﺒﻘﺎ ﹶﻟﻤ‪‬ﺤﺾ‬ ‫ﻑ ﺍﳊﻮﺍﺭ ﻧﻔﺴِﻪ ﺃﻭ ﺭﻓ ‪‬‬ ‫ﺟﻴﺪﺍ‪ ،‬ﻓﺎﺳﺘﺌﻨﺎ ‪‬‬ ‫ﺷﺮ ﻭﺇﳊﺎﺩ‪ .‬ﻓﺎﻟﻜﺘﺐ ﻣﻮﺟﻮﺩﺓ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﺣﺪ ﺃﻥ ﺃﻟﻘﻲ ﺧﻄﺎﺑﺎ ﻟﺴﺎﻋ ٍﺔ ﻭﺍﺣﺪﺓ ﻗﺒﻴﻞ‬ ‫ﺍﳌﺒﺎﻫﻠﺔ ﻓﺄﻧﺎ ﺟﺎﻫﺰ‪ ،‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﺑﻴﻨﺘ‪‬ﻬﺎ ﻟِﺤﺴﻢ ﺍﻟﻘﻀﻴﺔ‪ ،‬ﻓﻤﻦ ﻃﻠﺐ ﻣﲏ‬ ‫ﺍﳋﻮﺽ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﻘﻀﻴﺔ ﻇﻠﻤ‪‬ﺎ ﻓﺴﺄﻋﺘﱪﻩ ﻏﲑ ﻣﻬﺘﻢ ﺑﻄﻠﺐ ﺍﳊﻖ ﻭﺇﳕـﺎ ﻳﺮﻳـﺪ‬ ‫ﻛﺘﻤﺎﻥ ﺍﻟﺼﺪﻕ‪.‬‬ ‫ﻭﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻳﻀﺎ ﺃﻥ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺼﺤﻴﺢ ﺍﳌﺴﻨﻮﻥ ﻟﻠﻤﺒﺎﻫﻠﺔ ﻫﻮ ﺃﻥ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺒﺎﻫﻠﻮﺍ ‪‬ﻣﻦ ﻳ ‪‬ﺪﻋﻲ ﺃﻧﻪ ﻣﺒﻌﻮﺙ ﻣﻦ ﺍﷲ ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻜﺬﱢﺑﻮﻩ‬ ‫ﻭﻳﻜﻔﱢﺮﻭﻩ‪ ،‬ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﲨﺎﻋ ﹰﺔ ﻣﻦ ﺍﳌﺒﺎﻫﻠﲔ ﻻ ﺷﺨﺼﺎ ﻭﺍﺣﺪﺍ ﺃﻭ ﺍﺛﻨﲔ‪،‬‬ ‫ﻷﻥ ﺍﷲ ﺍﺳﺘﺨﺪﻡ ﻛﻠﻤﺔ "ﺗﻌﺎﻟﻮﺍ" ﰲ ﺻﻴﻐﺔ ﺍﳉﻤﻊ ﰲ ﺁﻳﺔ ﹶﻓ ﹸﻘ ﹾﻞ ‪‬ﺗﻌ‪‬ﺎﹶﻟﻮ‪‬ﺍ ‪.٦٩‬‬ ‫ﻓﻘﺪ ﺩﻋﺎ ﻟﻠﻤﺒﺎﻫﻠﺔ ‪ -‬ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﻫﺬﻩ ‪ -‬ﻣﻘﺎﺑﻞ ﻧﺒﻴﻪ ﲨﺎﻋ ﹶﺔ ﺍﳌﻜﺬﺑﲔ ﻻ‬ ‫ﻚ ﻟﺸﺤﺺ ﻭﺍﺣﺪ‬ ‫ﺷﺨﺼﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﻭﻗﺪ ﻭﺟ‪‬ﻪ ﺍﳋﻄﺎﺏ ﺃﻭﻻ ﰲ ﻣ‪‬ﻦ ‪‬ﺣﺎ ‪‬ﺟ ‪‬‬ ‫ﺐ ﺑﺎﳉﻤﺎﻋﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﱂ ﳝﺘﻨﻊ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﳉﺪﺍﻝ‬ ‫ﺑﺎﺳﺘﺨﺪﺍﻡ ﺻﻴﻐﺔ ﺍﳌﻔﺮﺩ ﰒ ﻃﺎﻟ ‪‬‬ ‫ﻭﺍﳋﺼﻮﻣﺔ ﻭﱂ ﻳﻘﺘﻨﻊ ﺑﺎﻟﺪﻻﺋﻞ ﺍﳌﻘﺪ‪‬ﻣﺔ ﻓﻘﻞ ﻟﻪ ‪ -‬ﺃﻳﻬﺎ ﺍﻟﻨﱯ ‪ -‬ﺃﻥ ﻳﺄﰐ ﻣﻊ ﲨﺎﻋ ٍﺔ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‪ .‬ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺫﻟﻚ ﻗﺪ ﺍﺷﺘﺮﻃﻨﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺎﺑﻠﹶﻨﺎ ﲨﺎﻋﺔﹲ‪ ،‬ﻭﺗﺘﺤﻘﻖ‬ ‫ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺼﺮﳛﺔ ﻣﻦ ﺫﻟﻚ ﻭﻫﻲ ﺃﻥ ﺍﻷﻣﺮ ﺍﳋﺎﺭﻕ ﺍﻟﺬﻱ ﺳﻴﻨـﺰﻝ ﻋﻠﻰ ﺍﳌﻜﺬﺑﲔ‬ ‫ﰲ ﺻﻮﺭﺓ ﻋﺬﺍﺏ ﻟﻦ ﻳﻠﺘﺒﺲ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺷﺨﺺ ﻭﺍﺣﺪ ﻓﻴﺒﻘﻰ‬ ‫ﺍﺣﺘﻤﺎﻝ ﺍﻻﻟﺘﺒﺎﺱ ﻭﺍﻻﺷﺘﺒﺎﻩ ﻗﺎﺋﻤﺎ‪.‬‬ ‫ﻚ ﻓِﻴ ِﻪ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎﺀ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ‬ ‫‪ 69‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،٦٢ :‬ﻭﺍﻵﻳﺔ ﻛﺎﻣﻠ ﹰﺔ ﻫﻲ‪ :‬ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺣ‪‬ﺂ ‪‬ﺟ ‪‬‬ ‫ﺠﻌ‪‬ـﻞ‬ ‫ﹶﻓ ﹸﻘ ﹾﻞ ‪‬ﺗﻌ‪‬ﺎﹶﻟ ‪‬ﻮﹾﺍ ‪‬ﻧ ‪‬ﺪ ‪‬ﻉ ﹶﺃ‪‬ﺑﻨ‪‬ﺎﺀﻧ‪‬ﺎ ‪‬ﻭﺃﹶ‪‬ﺑﻨ‪‬ﺎﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭِﻧﺴ‪‬ﺎﺀﻧ‪‬ﺎ ‪‬ﻭِﻧﺴ‪‬ﺎﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭﺃﹶﻧ ﹸﻔ ‪‬ﺴﻨ‪‬ﺎ ﻭﺃﹶﻧ ﹸﻔ ‪‬ﺴ ﹸﻜ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ‪‬ﻧ‪‬ﺒ‪‬ﺘ ِﻬ ﹾﻞ ﹶﻓ‪‬ﻨ ‪‬‬ ‫ﲔ ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ﱠﻟ ‪‬ﻌ‪‬ﻨ ﹸﺔ ﺍﻟﹼﻠ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎ ِﺫِﺑ ‪‬‬

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‫ﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﻫﻨﺎ ﺃﻧﻪ ﳚﺐ ﺃﻥ ﻳﺘﺬﻛﺮ ﲨﻴﻊ ﺍﳌﺨﺎﻟﻔﲔ ﺃﻧﻪ ﻟﻮ ﺍﺳﺘﻌﺪ ﺃﺣـﺪﻫﻢ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ ﺑﻌﺪ ﺻﺪﻭﺭ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻧﺸ‪‬ﺮ ﺍﻹﻋﻼﻧﺎﺕ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺴﻴﺘﺤﺘﻢ ﻋﻠﻰ ﻛﻞ‬ ‫ﺭﺍﻏﺐ ﰲ ﺍﳌﺒﺎﻫﻠﺔ ﺃﻥ ﻳﻨﻀﻢ ﺇﱃ ﻫﺬﺍ ﺍﻟﻔﺮﻳﻖ ﻟﻠﻤﺒﺎﻫﻠﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ ﺃﺣـ ‪‬ﺪ‬ ‫ﻭﺃﺭﺳﻞ ﻃﻠﺐ ﺍﳌﺒﺎﻫﻠﺔ ﰲ ﻭﻗﺖ ﺁﺧﺮ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻓﻠﻦ ﻳﺴﺘﺠﺎﺏ ﺫﻟﻚ ﺍﻟﻄﻠﺐ ﻭﻟﻦ‬ ‫ﻳ‪‬ﻌﺘﺒ‪‬ﺮ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺟﺪﻳﺮﺍ ﺑﺄﻱ ﺍﻟﺘﻔﺎﺕ ﻭﺍﻫﺘﻤﺎﻡ‪ ،‬ﻭﳚﺐ ﺃﻥ ﻳﺘﺬﻛﺮ ﻛﻞ ﺇﻧﺴﺎﻥ‬ ‫ﺇﻋﻼﻧﻨﺎ ﻫﺬﺍ ﻭﻟﹾﻴﺘﺼﺮﻑ ﲟﻘﺘﻀﺎﻩ‪.‬‬ ‫ﻭﺃﺧﲑﺍ ﻧﺴﺠ‪‬ﻞ ﻫﻨﺎ ﺭﺳﺎﻟﺔ ﻣﻴﺎﻥ ﻏﻼﻡ ﻓﺮﻳﺪ ﺍﶈﺘﺮﻡ ﺍﻟﺸﻴﺦ ﻟﻨـﻮﺍﺏ ‪‬ـﺎﻭﻟﺒﻮﺭ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﺭﺟﻞ ﺻﺎﱀ ﻭﺗﻘﻲ ﻣﻦ ﻣﺸﺎﻳﺦ ﺍﻟﺒﻨﺠﺎﺏ ‪‬ـﺪﻑ ﺃﻥ ﻳﻘﻠﱢـﺪﻩ ﺍﳌـﺸﺎﻳ ‪‬ﺦ‬ ‫ﺍﳌﺪﻋﻮ‪‬ﻭﻥ ﻭﻳﺴﻠﻜﻮﺍ ﻣﺴﻠﻜﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻛﺜﺮ ﻓﻌﻠﻰ ﺍﻷﻗﻞ ﳚﺐ ﺃﻥ ﻳﻔﻜﺮﻭﺍ‬ ‫ﻋﻠﻰ ﺍﳌﺴﺎﺭ ﻧﻔﺴﻪ‪ .‬ﻭﺃﻗﻮﻝ ﺻﺪﻗﺎ ﻭﺣﻘﺎ ﺇﻥ ﺍﻟﺬﻱ ﺳﻴﺼﺪ‪‬ﻕ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿـﻊ‬ ‫ﻗﺪﺭ ﻣﺎ ﺃﺑﺪﺍﻩ ﻣﻴﺎﻥ ﻏﻼﻡ ﻓﺮﻳﺪ ﰲ ﺭﺳﺎﻟﺘﻪ ﻓﺴﻴﺤﺸﺮﻩ ﺍﷲ ﻣﻊ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﻳﺪﻭﺍ‬ ‫ﺃﻥ ﻳﺮﺩ‪‬ﻭﺍ ﺍﳊﻖ‪ .‬ﻓﻤﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺗﻘﻮﻯ ﺍﻟﻘﻠﺐ ﺃﻳﻀﺎ ﻳ‪‬ﻨﻘﺬ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻏﻀﺐ ﺍﷲ‬ ‫ﺗﻌﺎﱃ‪.‬‬ ‫ﺇﻧﲏ ﻻ ﺃﺣﺐ ﺃﻥ ﺃﹸﻋﺒﺪ ﻛﻮﺛﻦ ﺃﻭ ﺻﻨﻢ ﻭﺇﳕﺎ ﻳ‪‬ﻬﻤﲏ ﺟﻼ ﹸﻝ ﺍﷲ ﺍﻟﺬﻱ ﺑ‪‬ﻌﺜﺖ ﻣﻦ‬ ‫ﱄ ﺑﺎﻻﺯﺩﺭﺍﺀ ﻓﻬﻮ ﻳﻨﻈﺮ ﺑﺎﺯﺩﺭﺍﺀ ﺇﱃ ﺍﷲ ﺍﻟـﺬﻱ ﺑﻌـﺜﹶﲏ‬ ‫ﻋﻨﺪﻩ‪ ،‬ﻭﺇﻥ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﺇ ﱠ‬ ‫ﻭﺃﻣﺮﱐ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻘﺒﻠﲏ ﻓﻬﻮ ﻳﺴﺘﺠﻴﺐ ﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻠﲏ‪ .‬ﻟﻴﺲ ﲦﺔ ﺧ‪‬ﻠ ‪‬ﻖ ﻋﻨـﺪ‬ ‫ﺍﳌﺮﺀ ﺃﻓﻀﻞ ﻣﻦ ﺃﻥ ﻳﺘﻮﺭﻉ ﻋﻦ ﳏﺎﺭﺑﺔ ﺍﳌﺒﻌﻮﺙ ﺍﻹﳍﻲ ﺳﺎﻟﻜﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻘـﻮﻯ‬ ‫ﻭﺃﻻ ﻳﺴﺘﻌﺠﻞ ﰲ ﺗﻜﺬﻳﺐ ﻣ‪‬ﻦ ﻳﻘﻮﻝ‪ :‬ﺇﱐ ﻣﺄﻣﻮﺭ ﻣﻦ ﺍﷲ ﻭﺑ‪‬ﻌﺜﺖ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺮﻥ‬ ‫ﻟﺘﺠﺪﻳﺪ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻳﺴﺘﻄﻴﻊ ﻛﻞ ﺗﻘﻲ ﺃﻥ ﻳﺪﺭﻙ ﺃﻥ ﺭﺃﺱ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻛـﺎﻥ‬ ‫ﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﳎﺪﺩ ﻳ‪‬ﺜﺒﺖ ﺻﺪﻕ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻳﺘﻌﺮﺽ ﻵﻻﻑ ﺍﳍﺠﻤـﺎﺕ‪.‬‬ ‫ﺑﺄﻣ ‪‬‬ ‫ﺃﺟ ﹾﻞ ﻗﺪ ﺳ‪‬ﻤﻲ ﻫﺬﺍ ﺍ‪‬ﺪﺩ ﺑﺎﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻷﻧﻪ ﺑ‪‬ﻌﺚ ﻟﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ ﺇﺫ ﻳﺮﻳﺪ ﺍﷲ‬ ‫ ﺍﻵﻥ ﺃﻥ ﻳ‪‬ﻨﺠﻲ ﺍﳌﺴﻴﺢ ﻣﻦ ﺻﻠﻴﺐ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻳﻀﺎ ﻛﻤﺎ ﳒﹼﺎﻩ ﰲ ﺍﳌﺎﺿﻲ ﻣـﻦ‬ ‫ﺻﻠﻴﺐ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﲟﺎ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﻗﺪ ﻗﺎﻣﻮﺍ ﺑﺎﻓﺘﺮﺍﺀ ﻋﻈﻴﻢ ﺑﺎﲣﺎﺫ ﺍﻹﻧﺴﺎﻥ ﺇﳍـﺎ‪،‬‬

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‫ﻓﻘﺪ ﺃﺭﺍﺩﺕ ﻏﲑ ﹸﺓ ﺍﷲ ﺃﻥ ﻳﻘﻀﻲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺀ ﺑﺈﺭﺳﺎﻝ ﺭﺟﻞ ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ‬ ‫ﻧﻔﺴِﻪ‪ ،‬ﻓﻬﺬﺍ ﻓﻌ‪‬ﻞ ﺍﷲ ﻭﰲ ﺃﻋﲔ ﻫﺆﻻﺀ ﻋﺠﻴﺐ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲜﻼﺀ‪ :‬ﺇﻥ ﺍﳌﺴﻴﺢ ﺭ‪‬ﻓﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﳍﺬﺍ ﻓـﺈﻥ‬ ‫ﻱ ﻏﲑ ﺣﻘﻴﻘﻲ‪ ،‬ﻛﻤﺎ ﺗﺼﺮ‪‬ﺡ ﺁﻳ ﹸﺔ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻮﱠﻓ‪‬ﻴ‪‬ﺘﻨِﻲ ‪ ٢٧‬ﺑﻮﺿﻮﺡ ﺃﻥ ﻭﻓﺎﺓ‬ ‫ﻧﺰﻭﻟﻪ ﺑﺮﻭﺯ ‪‬‬ ‫ﻋﻴﺴﻰ ﻗﺪ ﻭﻗﻌﺖ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻔﻴﺪ ﺃﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻓﺴﺪﻭﺍ ﺑﻌـﺪ ﻭﻓـﺎﺓ‬ ‫ﻑ ﺣﱴ ﺍﻵﻥ‬ ‫ﻋﻴﺴﻰ ﻻ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﻠﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻ ﺃﻥ ﻋﻴﺴﻰ ﱂ ﻳ‪‬ﺘﻮ ‪‬‬ ‫ﻟﻜﺎﻥ ﻟﺰﺍﻣﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺆﻣﻦ ﺑﺄﻥ ﺍﳌﺴﻴﺤﻴﲔ ﱂ ﻳ‪‬ﻀﻠﹼﻮﺍ ﺑﻌﺪ‪ ،‬ﻭﻫﻮ ﺑﺎﻃﻞ ﺑﺎﻟﺒﺪﺍﻫﺔ‪ ،‬ﺇﺫ‬ ‫ﺇﻥ ﺍﻵﻳﺔ ﺗﻔﻴﺪ ﺃﻥ ﺍﳌﺴﻴﺤﻴﲔ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺣﻖ ﻣﺎ ﺩﺍﻡ ﺍﳌﺴﻴﺢ ﺣﻴـﺎ‪ .‬ﻭﻣـﻦ ﻫﻨـﺎ‬ ‫ﻳ‪‬ﺴﺘﺸﻒ ﺃﻥ ﺍﻟﻔﺴﺎﺩ ﻛﺎﻥ ﻗﺪ ﺑﺪﺃ ﻳﺘﺴﺮﺏ ﺇﻟﻴﻬﻢ ﰲ ﺯﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ‪ ،‬ﻓﻠـﻮ ﻛـﺎﻥ‬ ‫ﺍﳌﺴﻴﺤﻴﻮﻥ ﻋﻠﻰ ﺣ ‪‬ﻖ ﰲ ﺯﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ ﳌﺎ ﺣﺼﺮ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻀﻼﻝ ﺑﻌـﺪ ﻭﻓـﺎﺓ‬ ‫ﺍﳌﺴﻴﺢ ﺑﻞ ﻣ ‪‬ﺪﺩ ﺇﱃ ﺯﻣﻦ ﻣﺎ ﺑﻌﺪ ﺍﳊﻮﺍﺭﻳﲔ ﺃﻳﻀﺎ‪ ،‬ﻓﻨﺴﺘﻨﺒﻂ ﻣﻦ ﻫﻨﺎ ﻧﻘﻄﺔ ﺭﺍﺋﻌـﺔ‬ ‫ﻟﺘﺤﺪﻳﺪ ﺯﻣﻦ ﻓﺴﺎﺩ ﺍﳌﺴﻴﺤﻴﲔ ﻭﻫﻲ ﺃﻥ ﺑﺬﺭﺓ ﺍﻟﺸﺮﻙ ﰲ ﺯﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ ﻛﺎﻧﺖ ﻗﺪ‬ ‫ﺑ‪‬ﺬﺭﺕ ﻓﻴﻬﻢ‪ .‬ﻓﺎﻟﺸﺮﻳﺮ ﺍﻟﻴﻬﻮﺩﻱ ﺑﻮﻟﺺ ‪-‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻳ‪‬ﻠ ‪‬ﻢ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻴﻮﻧﺎﻧﻴـﺔ ﺃﻳـﻀﺎ‬ ‫ﻭﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﺮﻭﻣﻲ ﰲ ﻛﺘﺎﺑﻪ "ﺍﳌﺜﻨﻮﻱ"‪ -،‬ﺟﺎﺀ ﻓﺎﺧﺘﻠﻂ ﺑﺎﳌﺴﻴﺤﻴﲔ ﻭﺍﺩ‪‬ﻋﻰ ﺃﻧﻪ‬ ‫ﺭﺃﻯ ﻋﻴﺴﻰ ﰲ ﺍﻟﻜﺸﻒ ﻓﺄﻓﺴﺪ ﺩﻳ ‪‬ﻦ ﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻓﻈﻠﺖ ﻓﺮﻗ ﹲﺔ ﻣﻦ ﺍﳌﺴﻴﺤﻴﲔ‬ ‫ﻣﺘﻤﺴﻜ ﹰﺔ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺑﻴﻨﻤﺎ ﺻﺎﺭﺕ ﺑﺈﻏﻮﺍﺋﻪ ﻓﺮﻗﺔ ﺧﺒﻴﺜ ﹲﺔ ﺗﻌﺒ ‪‬ﺪ ﻣﻴﺘﺎ‪ ،‬ﻭﺫﺭﻳﺎ‪‬ﺎ ﻇﻬﺮﺕ‬ ‫ﰲ ﺑﻼﺩﻧﺎ ﺃﻳﻀﺎ‪ .‬ﻭﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳌﻴﻼﺩﻱ ﺟﺮﻯ ﺍﳊﻮﺍ ‪‬ﺭ ﺍﻟﻜﺒﲑ ﺑـﲔ ﺍﻟﻔﺮﻗـﺔ‬ ‫ﺍﳌﺸﺮﻛﺔ ﻭﺍﻟﻔﺮﻗﺔ ﺍﳌﻮﺣ‪‬ﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﻗﻴﺼﺮ ﺍﻟﺮﻭﻡ ﻗﺪ ﻧﻈﱠﻢ ﻫﺬﺍ ﺍﳊﻮﺍﺭ‪ ،‬ﻭﺍﻧﻌﻘﺪ ﻫـﺬﺍ‬ ‫ﺕ ﺍﻟﻔﺮﻗﺔ‬ ‫ﺍﳊﻮﺍﺭ ﺃﻣﺎﻡ ﺍﳌﻠﻚ ﲟﻨﺘﻬﻰ ﺍﻟﻮﻗﺎﺭ ﻭﺍﻟﻠﺒﺎﻗﺔ ﺑﻘﺼﺪ ﺗﻘﺼﻲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﺎﻧﺘﺼﺮ ِ‬ ‫ﺍﳌﻮﺣﺪﺓ‪ ،‬ﻭﰲ ﺍﻟﻴﻮﻡ ﻧﻔﺴﻪ ﺍﻧﻀﻢ ﺍﳌﻠﻚ ‪ -‬ﺍﻟﺬﻱ ﻛـﺎﻥ ﻣـﺴﻴﺤﻴﺎ ‪ -‬ﺇﱃ ﺍﻟﻔﺮﻗـﺔ‬ ‫ﺍﳌﻮﺣﺪﺓ‪ ،‬ﻭﺑﻌﺪﻩ ﻛﺎﻥ ﻛ ﱡﻞ ﻗﻴﺼﺮ ﻣﻮﺣﺪﺍ ﺣﱴ ﺍﻟﻘﺮﻥ ﺍﻟـﺴﺎﺩﺱ‪ .‬ﺑﺎﺧﺘـﺼﺎﺭ؛ ﺇﻥ‬ ‫ﺍﻟﻀﻼﻝ ﻭﺍﻟﻔﺴﺎﺩ ﻗﺪ ﻇﻬﺮ ‪ -‬ﻛﻤﺎ ﻫﻮ ﻣﺪﻟﻮﻝ ﺍﻵﻳﺔ ‪ -‬ﺑﻌﺪ ﻭﻓـﺎﺓ ﻋﻴـﺴﻰ ‬ ‫ﻓﻮﺭﺍ‪.‬‬

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‫ﻗﺪ ﻭﺭﺩ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺼﺮﺍﺣﺔ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻟﻘﺎﺩﻡ ﺳﻴﻜﻮﻥ ﻣﻦ‬ ‫ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻓﺎﻟﺘﻤﺮﺩ ﻋﻠﻰ ﻗﻮﻝ ﺍﷲ ﻭﺭﺳﻮﻟِﻪ ﻳﻨﺎﰲ ﺍﻟﺘﻘﻮﻯ ﲤﺎﻣﺎ‪ ،‬ﺍﻧﻈﺮﻭﺍ ﻛﻢ ﻛـﺎﻥ‬ ‫ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﻳﻨﺘﻈﺮﻭﻥ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺑﻠﻬﻔﺔ ﺇﺫ ﻛﺎﻥ ﻛﻞ ﻗﻠﺐ ﻳـﺼﺮﺥ ﺃﻥ‬ ‫ﻑ ﻛﺜ ٍﲑ ﻣﻦ‬ ‫ﺍﳌﻬﺪﻱ ﻭﺍﳌﺴﻴﺢ ﺳﻴﻈﻬﺮ ﻋﻠﻰ ﺭﺃﺱ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﺣﺼﺮﺍ‪ .‬ﻛﺎﻧﺖ ﻛﺸﻮ ‪‬‬ ‫ﺍﻟﺼﻠﺤﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﲡﺰﻡ ﺃﻥ ﺯﻣﻦ ﺍﳌﻬﺪﻱ ﻭﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻫﻮ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪،‬‬ ‫ﺴ‪‬ﺘ ﹾﻔِﺘﺤ‪‬ﻮ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛﻔﹶـﺮ‪‬ﻭﺍ ﹶﻓﹶﻠﻤ‪‬ـﺎ‬ ‫ﻓﻤﺎﺫﺍ ﺣﺪﺙ ﻟﻘﻠﻮ‪‬ﻢ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ‪‬ﻳ ‪‬‬ ‫ﷲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎِﻓﺮِﻳ ‪‬ﻦ ‪ .٢٨‬ﻏﲑ ﺃﻧـﻪ ﻛـﺎﻥ ﻣـﻦ‬ ‫ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻋ ‪‬ﺮﻓﹸﻮﺍ ﹶﻛﻔﹶﺮ‪‬ﻭﺍ ِﺑ ِﻪ ﹶﻓﹶﻠ ‪‬ﻌ‪‬ﻨ ﹸﺔ ﺍ ِ‬ ‫ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﻜﻔﱢﺮﻭﱐ ﻭﻳﺴﻤ‪‬ﻮﱐ ﺩﺟﺎﻻ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻗﺪ ﻭﺭﺩ ﺳﻠﻔﹰﺎ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﺍﻟﺼﺤﻴﺤﺔ ﺃﻥ ﺍﳌﻬﺪﻱ ﺳﻴ‪‬ﻜﻔﱠﺮ‪ ،‬ﻭﻳﺼﻔﻪ ﺍﳌﺸﺎﻳ ‪‬ﺦ ﺍﻷﺷﺮﺍﺭ ﺑﺎﻟﻜﺎﻓﺮ ﻭﻳﺜﻮﺭﻭﻥ ﻟﺪﺭﺟﺔ‬ ‫ﻗﺘﻠﻪ ﻟﻮ ﺍﺳﺘﻄﺎﻋﻮﺍ‪ ،‬ﻟﻜﻦ ﻣﻦ ﺷﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃ ﹼﻥ ﻣﻴﺎﻥ ﻏﻼﻡ ﻓﺮﻳﺪ ﻣﻦ ﺷﺎﺷـﺮﺍﻥ‬ ‫ﷲ ‪‬ﻳ ‪‬ﺆﺗِﻴ ِﻪ ‪‬ﻣ ‪‬ﻦ ﻳ‪‬ـﺸ‪‬ﺎ ُﺀ‪،‬‬ ‫ﻀ ﹸﻞ ﺍ ِ‬ ‫ﻚ ﹶﻓ ‪‬‬ ‫ﺃﺑﺪﻯ ﻧﻮ ‪‬ﺭ ﺍﻟﻮﺭﻉ ﻣﻦ ﺑﲔ ﻫﺆﻻﺀ ﺍﻷﻟﻮﻑ‪ ،‬ﻭ ﹶﺫِﻟ ‪‬‬ ‫ﺟﺰﺍﻩ ﺍﷲ ﺧﲑﺍ ﻭﺟﻌﻞ ﻋﺎﻗﺒﺘﻪ ﳏﻤﻮﺩﺓ ﺣﺴﻨﺔ‪ ،‬ﺁﻣﲔ‪ .‬ﺳﻴ‪‬ﺬﻛﺮ ﻣﻴﺎﻥ ﺍﶈﺘﺮﻡ ﲞﲑ ﰲ‬ ‫ﺍﻟﻌﺎﱂ ﻣﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﺳﻴﻨﻘﻀﻲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﻭﻳـﺄﰐ‬ ‫ﺱ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ﻋﻴﻮﻧﺎ ﻭﻟﺴﻮﻑ ﻳﺪﻋﻮﻥ ﳍﺆﻻﺀ ﺍﻟـﺬﻳﻦ‬ ‫ﺯﻣﻦ ﺁﺧﺮ ﻭﺳﻴﻬﺐ ﺍﷲ ﻷﻧﺎ ِ‬ ‫ﻭﺟﺪﻭﱐ ﻭﺁﺯﺭﻭﱐ‪ .‬ﺃﻗﻮﻝ ﺻﺪﻗﺎ ﻭﺣﻘﺎ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺳﻴ‪‬ﻤﻀﻲ ﻭﺳﻴﻤﻮﺕ ﻛﻞ‬ ‫ﻏﺎﻓﻞ ﻭﻣﻨﻜﺮ ﻭﻣﻜﺬﺏ ﲝﺴﺮﺓ ﻟﻦ ﻳﺘﻤﻜﻦ ﻣﻦ ﺗﺪﺍﺭﻛﻬﺎ‪.‬‬ ‫ﻭﺍﻵﻥ ﺃﺳﺠﻞ ﺭﺳﺎﻟﺔ ﻣﻴﺎﻥ ﻏﻼﻡ ﻓﺮﻳﺪ ﺍﶈﺘﺮﻡ ﻭﻫﻲ ﺗﻨﺺ ﻋﻠﻰ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﻣﻦ ﻓﻘﲑ ﺑﺎﺏ ﺍﷲ ﻏﻼﻡ ﻓﺮﻳﺪ ‪-‬ﺻﺎﺣﺐ ﺍﻟﺰﺍﻭﻳﺔ‪ -‬ﺇﱃ ﺟﻨﺎﺏ ﻣﲑﺯﺍ ﻏﻼﻡ‬ ‫ﺃﲪﺪ ﺍﶈﺘﺮﻡ ﺍﻟﻘﺎﺩﻳﺎﱐ‬ ‫"ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻷﺭﺑﺎﺏ ﻭﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻟﺸﻔﻴﻊ ﺑﻴﻮﻡ ﺍﳊﺴﺎﺏ ﻭﻋﻠﻰ‬ ‫ﺁﻟﻪ ﻭﺍﻷﺻﺤﺎﺏ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﻋﻠﻰ ﻣﻦ ﺍﺟﺘﻬﺪ ﻭﺃﺻﺎﺏ‪ ،‬ﺃﻣﺎ ﺑﻌـﺪ ﻗـﺪ‬ ‫ﺖ ﺑـﺎﳉﻮﺍﺏ‪ .‬ﻭﺇﱐ ﻭﺇﻥ‬ ‫ﺕ ﺇﱃ ﺍﳌﺒﺎﻫﻠﺔ ﻭﻃﺎﻟﺒـ ‪‬‬ ‫ﺏ ﻭﺑﻪ ﺩﻋﻮ ‪‬‬ ‫ﺖ ﺇﱄ ﺍﻟﻜﺘﺎ ‪‬‬ ‫ﺃﺭﺳﻠ ‪‬‬

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‫ﺖ ﺟﺰﺀﻩ ﻣﻦ ﺣﺴﻦ ﺍﳋﻄﺎﺏ ﻭﺳ‪‬ﻮﻕ ﺍﻟﻌﺘـﺎﺏ‪.‬‬ ‫ﺖ ﻋﺪﱘ ﺍﻟﻔﺮﺻﺔ ﻭﻟﻜﻦ ﺭﺃﻳ ‪‬‬ ‫ﻛﻨ ‪‬‬ ‫ﺍﻋﻠﻢ ﻳﺎ ﺃﻋﺰ‪ ‬ﺍﻷﺣﺒﺎﺏ ﺇﱐ ﻣﻦ ﺑﺪﻭ ﺣﺎﻟﻚ ﻭﺍﻗﻒ ﻋﻠﻰ ﻣﻘﺎﻡ ﺗﻌﻈﻴﻤـﻚ ﻟﻨﻴـﻞ‬ ‫ﺕ ﻋﻠﻰ ﻟﺴﺎﱐ ﻛﻠﻤ ﹲﺔ ﰲ ﺣﻘﹼﻚ‪ ،‬ﺇﻻ ﺑﺎﻟﺘﺒﺠﻴﻞ ﻭﺭﻋﺎﻳﺔ ﺍﻵﺩﺍﺏ‪.‬‬ ‫ﺍﻟﺜﻮﺍﺏ‪ .‬ﻭﻣﺎ ﺟﺮ ‪‬‬ ‫ﻭﺍﻵﻥ ﺍﻃﻠﻊ ﻟﻚ ﺑﺄﱐ ﻣﻌﺘﺮﻑ ﺑﺼﻼﺡ ﺣﺎﻟﻚ ﺑﻼ ﺍﺭﺗﻴﺎﺏ‪ .‬ﻭﻣﻮﻗﻦ ﺑﺄﻧﻚ ﻣـﻦ‬ ‫ﺖ ﺍﻟﻔﻀﻞ ﻣﻦ ﺍﳌﻠﻚ‬ ‫ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ ﻭﰲ ﺳﻌﻴﻚ ﺍﳌﺸﻜﻮﺭ ﻣﺜﺎﺏ‪ .‬ﻭﻗﺪ ﺃﻭﺗﻴ ‪‬‬ ‫ﺍﻟﻮﻫﺎﺏ ﻭﻟﻚ ﺃﻥ ﺗﺴﺄﻝ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺧﲑ ﻋﺎﻗﺒﱵ ﻭﺃﺩﻋﻮ ﻟﻜﻢ ﺣﺴﻦ ﻣـﺂﺏ‬ ‫ﺕ ﰲ ﺍﳋﻄﺎﺏ‪ .‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺳﻠﻚ ﺳـﺒﻴﻞ‬ ‫ﻭﻟﻮﻻ ﺧﻮﻑ ﺍﻹﻃﻨﺎﺏ ﻻﺯﺩﺩ ‪‬‬ ‫ﺍﻟﺼﻮﺍﺏ‪ .‬ﻓﻘﻂ‬ ‫‪ ٢٧‬ﺭﺟﺐ ‪ ١٣١٤‬ﺍﳍﺠﺮﻱ ﻣﻦ ﻣﻘﺎﻡ ﺗﺸﺎﺗﺸﺮﺍﻥ‬ ‫ﻧﻘﺶ ﺧﺎﰎ"‪.‬‬

‫‪@ @ôŠ c@ñõìjã@ÕÔ¤‬‬ ‫ﳌﹼﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﳌﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ ﺳـﻴﻜﻮﻥ ﻋﻨـﺪﻩ ﻛﺘـﺎﺏ‬ ‫ﻣﻄﺒﻮﻉ ﻳﻀﻢ ﺃﲰﺎﺀ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ ﻟﻪ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﲢﻘﻘـﺖ‬ ‫ﺍﻟﻴﻮﻡ؛ ﻓﺎﳉﻠﻲ ﺍﻟﺒﲔ ﺃﻧﻪ ﺣﱴ ﺍﻵﻥ ﱂ ﻳﻮﻟﺪ ﰲ ﺍﻷﻣﺔ ﺍﳌﺮﺣﻮﻣﺔ ﺭﺟ ﹲﻞ ﺍﺩ‪‬ﻋﻰ ﺍﳌﻬﺪﻭﻳﺔ‬ ‫ﺏ ﻳﻀﻢ ﺃﲰﺎﺀ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ ﻟﻪ‪ .‬ﻭﻭﺍﺿﺢ‬ ‫ﻭﻛﺎﻥ ﰲ ﻋﺼﺮﻩ ﻣﻄﺒﻌﺔ ﻟﻴﻜﻮﻥ ﻣﻌﻪ ﻛﺘﺎ ‪‬‬ ‫ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﻟﻜﺎﻥ ﻗﺪ ﻇﻬﺮ ﻋﺪ ‪‬ﺩ ﳑ‪‬ﻦ ﺍﺩ‪‬ﻋـﻰ ﺃﻥ ﻫـﺬﻩ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﲢﻘﻘﺖ ﻟﻪ‪ .‬ﻟﻜﻦ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﺘـﻀﻤﻦ ﺷـﺮﻭﻃﺎ‬ ‫ﺧﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ ﻻ ﻳﻘﺪﺭ ﺃﻱ ﻛﺎﺫﺏ ﻋﻠﻰ ﺍﺳﺘﻐﻼﳍﺎ‪ ،‬ﻭﻻ ‪‬ﻴﺄ ﻟﻪ ﺍﻷﺳـﺒﺎﺏ ﺍﻟـﱵ‬ ‫ﺗﻮﻫﺐ ﻟﻠﺼﺎﺩﻕ‪.‬‬ ‫ﻟﻘﺪ ﻛﺘﺐ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﲪﺰﺓ ﺑﻦ ﻋﻠﻲ ﻣﻠﻚ ﺍﻟﻄﻮﺳـﻲ ﰲ ﻛﺘﺎﺑـﻪ "ﺟـﻮﺍﻫﺮ‬ ‫ﺍﻷﺳﺮﺍﺭ" ﺍﻟﺼﺎﺩﺭ ﰲ ‪ ٨٤٠‬ﺍﳍﺠﺮﻱ ﻋﻦ ﺍﳌﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ ﻣﺎ ﻳﻠـﻲ‪" :‬ﺩﺭ ﺃﺭﺑﻌـﲔ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ ﺧﺮﻭﺝ ﻣﻬﺪﻱ ﺍﺯ ﻗﺮﻳﻪ ﻛﺪﻋﻪ ﺑﺎﺷﺪ" )ﺃﻱ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻷﺭﺑﻌﲔ ﺃﻥ‬

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‫ﺍﳌﻬﺪﻱ ﺳﻴﺨﺮﺝ ﻣﻦ ﻗﺮﻳﺔ ﻳﻘﺎﻝ ﳍﺎ ﻛﺪﻋﺔ(‪" .‬ﻗﺎﻝ ﺍﻟـﻨﱯ ‪ :‬ﳜـﺮﺝ‬ ‫ﺍﳌﻬﺪﻱ ﻣﻦ ﻗﺮﻳﺔ ﻳﻘﺎﻝ ﳍﺎ ﻛﺪﻋﻪ ﻭﻳﺼﺪ‪‬ﻗﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﳚﻤﻊ ﺃﺻﺤﺎﺑﻪ ﻣﻦ‬ ‫ﺃﻗﺼﻰ ﺍﻟﺒﻼﺩ ﻋﻠﻰ ﻋﺪﺓ ﺃﻫﻞ ﺑﺪﺭ ﺑﺜﻼﺙ ﻣﺎﺋﺔ ﻭﺛﻼﺛﺔ ﻋﺸﺮ ﺭﺟﻼ ﻭﻣﻌﻪ‬ ‫ﺻﺤﻴﻔﺔ ﳐﺘﻮﻣﺔ )ﺃﻱ ﻣﻄﺒﻮﻋﺔ( ﻓﻴﻬﺎ ﻋﺪﺩ ﺃﺻﺤﺎﺑﻪ ﺑﺄﲰﺎﺋﻬﻢ ﻭﺑﻼﺩﻫـﻢ‬ ‫ﻭﺧﻼﳍﻢ"‪.‬‬ ‫ﻓﺎﻟﺒﺪﻳﻬﻲ ﺃﻧﻪ ﱂ ﻳﺘﻔﻖ ﻷﺣﺪ ﻗﺒﻞ ﻫﺬﺍ ﺍﻻﺩﻋﺎﺀُ ﺑﺄﻧﻪ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ ﻭﺃﻥ‬ ‫ﻋﻨﺪﻩ ﻛﺘﺎﺑﺎ ﻣﻄﺒﻮﻋﺎ ﻓﻴﻪ ﺃﲰﺎﺀ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺃﻣﺎ ﺃﻧﺎ ﻓﻘﺪ ﺳﺒﻖ ﱄ ﺃﻥ ﺳﺠﻠﺖ‪‬‬ ‫ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﰲ ﻛﺘﺎﰊ "ﻣﺮﺁﺓ ﻛﻤﺎﻻﺕ ﺍﻹﺳﻼﻡ"‪ .‬ﻭﺍﻵﻥ ﺃﻛﺘﺐ ﺃﲰﺎﺀ ﺍﻟـ‬ ‫‪ ٣١٣‬ﻣﺮﺓ ﺃﺧﺮﻯ ﺇﲤﺎﻣﺎ ﻟﻠﺤﺠﺔ‪ ،‬ﻟﻴﺪﺭﻙ ﻛﻞ ﻣﻨﺼﻒ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺒـﻮﺀﺓ‬ ‫ﲢﻘﻘﺖ ﱄ ﻓﻘﻂ‪ ،‬ﻭﲟﻮﺟﺐ ﻣﺪﻟﻮﻝ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺳﻠﻔﺎ ﺍﻹﻓﺼﺎﺡ‪‬‬ ‫ﺃﻥ ﲨﻴﻊ ﻫﺆﻻﺀ ﺍﻷﺻﺤﺎﺏ ﻳﺘﻤﺘﻌﻮﻥ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﻨﻘﺎﺀ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺳـﺒﻘﻮﺍ‬ ‫ﺍﻟﺒﻌﺾ ﲝﺴﺐ ﻣﺮﺍﺗﺒﻬﻢ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﰲ ﺍﳊﺐ ﻭﺍﻻﻧﻘﻄﺎﻉ ﺇﱃ ﺍﷲ ﻭﺍﻟﻨﺸﺎﻁ‬ ‫ﺍﻟﺪﻳﲏ‪.‬‬ ‫ﺛﺒ‪‬ﺖ ﺍﷲ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﺩﺭﻭﺏ ﺭﺿﺎﻩ‪ ،‬ﻭﻫﺎ ﻫﻲ ﺃﲰﺎﺅﻫﻢ‪:‬‬ ‫‪ .١‬ﺍﳌﻨﺸﻲ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﺍﳌﺘﻘﺎﻋﺪ ﻣـﻦ ﻛﻬﺎﺭﻳـﺎﻥ‪ ،‬ﳏﺎﻓﻈـﺔ‬ ‫ﻏﺠﺮﺍﺕ‬ ‫‪ .٢‬ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﻓﻆ ﻓﻀﻞ ﺩﻳﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﳏﺎﻓﻈﺔ ﻏﺠﺮﺍﺕ‬

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‫‪ .٣‬ﻣﻴﺎﻥ ﳏﻤﺪ ﺩﻳﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﺮﺍﻗﺐ ﺯﺭﺍﻋﻲ ﺑﻼﱐ‪ ،‬ﳏﺎﻓﻈﺔ ﻏﺠﺮﺍﺕ‬ ‫‪ .٤‬ﺍﻟﻘﺎﺿﻲ ﻳﻮﺳﻒ ﻋﻠﻲ ﻧﻌﻤﺎﱐ ﺍﶈﺘﺮﻡ ﻣﻊ ﺃﻓﺮﺍﺩ ﺍﻷﺳﺮﺓ ﻣﻦ ﺗﺸﺎﻡ ﺣﺼﺎﺭ‬ ‫‪ .٥‬ﻣﲑﺯﺍ ﺃﻣﲔ ﺑﻴﻚ ﺍﶈﺘﺮﻡ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ ﻣﻦ ‪‬ﺎﻟﻮﺟﻲ‪ ،‬ﺟﻴﺒﻮﺭ‬ ‫‪ .٦‬ﺍﳌﻮﻟﻮﻱ ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺑﻠﺪﺓ ﺑﺪﻭﻣﻠﻬﻲ‪ ،‬ﳏﺎﻓﻈﺔ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫‪ .٧‬ﺍﳌﻨﺸﻲ ﺃﺭ‪‬ﻭﺭﺍ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﺒﻮﺭ‪‬ﻠﻪ‬ ‫‪ .٨‬ﻣﻴﺎﻥ ﳏﻤﺪ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﺒﻮﺭ‪‬ﻠﻪ‬ ‫‪ .٩‬ﺍﳌﻨﺸﻲ ﻇﻔﺮ ﺃﲪﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﺒﻮﺭ‪‬ﻠﻪ‬ ‫‪ .١٠‬ﺍﳌﻨﺸﻲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﺒﻮﺭ‪‬ﻠﻪ‬ ‫‪ .١١‬ﺍﳌﻨﺸﻲ ﻓﻴﺎﺽ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﺒﻮﺭ‪‬ﻠﻪ‬ ‫‪ .١٢‬ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫‪ .١٣‬ﺍﻟﺴﻴﺪ ﺣﺎﻣﺪ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫‪ .١٤‬ﺍﳌﻮﻟﻮﻱ ﻭﺯﻳﺮ ﺍﻟﺪﻳﻦ ﻣﻦ ﻛﺎﻧﻐﺮﻩ‬ ‫‪ .١٥‬ﺍﳌﻨﺸﻲ ﺟﻮﻫﺮ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﺎﻟﻨﺪﻫﺮ‬ ‫‪ .١٦‬ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﺭﻫﺘﺎﺱ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫‪ .١٧‬ﻣﻴﺎﻥ ﻧﱯ ﲞﺶ ﺍﶈﺘﺮﻡ؛ ﺍﻟﺮﻓﹼﺎﺀ‪ ،‬ﻣﻦ ﻣﺪﻳﻨﺔ ﺃﻣﺮﺗﺴﺮ‬ ‫‪ .١٨‬ﻣﻴﺎﻥ ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﺪﻳﻨﺔ ﺃﻣﺮﺗﺴﺮ‬ ‫‪ .١٩‬ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﺪﻳﻨﺔ ﺃﻣﺮﺗﺴﺮ‬ ‫‪ .٢٠‬ﺍﳌﻮﻟﻮﻱ ﺃﺑﻮ ﺍﳊﻤﻴﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺣﻴﺪﺭ ﺁﺑﺎﺩ ﺩﻛﻦ‬ ‫‪ .٢١‬ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﺝ ﺍﳊﺎﻓﻆ ﺍﳊﻜﻴﻢ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻊ ﺯﻭﺟﺘﻴﻪ‪ ،‬ﻣﻦ ‪‬ﲑﺓ‪/‬‬ ‫ﳏﺎﻓﻈﺔ ﺷﺎﻫﺒﻮﺭ‬ ‫‪ .٢٢‬ﺍﳌﻮﻟﻮﻱ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺃﺣﺴﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺃﻣﺮﻭﻫﺔ‪ /‬ﳏﺎﻓﻈﺔ ﻣﺮﺍﺩ ﺁﺑﺎﺩ‬ ‫‪ .٢٣‬ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﺝ ﺍﳊﺎﻓﻆ ﺍﳊﻜﻴﻢ ﻓﻀﻞ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻊ ﺯﻭﺟﺘﻴﻪ ﻣﻦ ‪‬ﲑﺓ‬ ‫‪ .٢٤‬ﺻﺎﺣﺒﺰﺍﺩﻩ ﳏﻤﺪ ﺳﺮﺍﺝ ﺍﳊﻖ ﺍﶈﺘـﺮﻡ ﲨـﺎﱄ ﺍﻟﻨﻌﻤـﺎﱐ ﺍﻟﻘﺎﺩﻳـﺎﱐ ‪-‬‬ ‫ﺍﻟﺴﺮﺳﺎﻭﻱ ﺳﺎﺑﻘﺎ‪ -‬ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬

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‫‪ .٢٥‬ﺍﻟﺴﻴﺪ ﻧﺎﺻﺮ ﻧﻮﺍﺏ ﺍﶈﺘﺮﻡ ﺍﻟﺪﻫﻠﻮﻱ‪ ،‬ﺍﳌﻘﻴﻢ ﰲ ﻗﺎﺩﻳﺎﻥ ﺣﺎﻟﻴﺎ‬ ‫‪ .٢٦‬ﺻﺎﺣﺒﺰﺍﺩﻩ ﺍﻓﺘﺨﺎﺭ ﺃﲪﺪ ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ ﺍﻟﻘﺎﺩﻳﺎﱐ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫‪ .٢٧‬ﺻﺎﺣﺒﺰﺍﺩﻩ ﻣﻨﻈﻮﺭ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﺍﻟﻘﺎﺩﻳﺎﱐ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫‪ .٢٨‬ﺍﳊﺎﻓﻆ ﺍﳊﺎﺝ ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺍﷲ ﺧﺎﻥ ﺍﻟﻘﺎﺩﻳﺎﱐ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫‪ .٢٩‬ﺳﻴﺘﻬـ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ ﺍﳊﺎﺝ ﺍﷲ ﺭﻛﻬﺎ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫‪ .٣٠‬ﻣﻴﺎﻥ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻣﻦ ﺳﻴﻜﻬﻮﺍﻥ‪ ،‬ﻏﻮﺭﺩﺍﺳﺒﻮﺭ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫‪ .٣١‬ﻣﻴﺎﻥ ﺧﲑ ﺍﻟﺪﻳﻦ ﻣﻦ ﺳﻴﻜﻬﻮﺍﻥ‪ ،‬ﻏﻮﺭﺩﺍﺳﺒﻮﺭ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫‪ .٣٢‬ﻣﻴﺎﻥ ﺇﻣﺎﻡ ﺍﻟﺪﻳﻦ ﻣﻦ ﺳﻴﻜﻬﻮﺍﻥ‪ ،‬ﻏﻮﺭﺩﺍﺳﺒﻮﺭ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫‪ .٣٣‬ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻣﺮﺍﻗﺐ ﺯﺭﺍﻋﻲ‪ ،‬ﻏﻮﺭﺩﺍﺳﺒﻮﺭ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫‪ .٣٤‬ﺍﳌﻨﺸﻲ ﻏﻼﺏ ﺩﻳﻦ ﻣﻦ ﺭﻫﺘﺎﺱ‪ ،‬ﺟﻬﻠﻢ‬ ‫‪ .٣٥‬ﺍﻟﻘﺎﺿﻲ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﺍﻟﻘﺎﺿﻴﻜﻮﰐ‬ ‫‪ .٣٦‬ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﷲ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﺮﺍﻗﺐ ﺯﺭﺍﻋﻲ ﺍﻟﺴﻨﻮﺭﻱ‬ ‫‪ .٣٧‬ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﶈﺘﺮﻡ؛ ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ‬ ‫‪ .٣٨‬ﺍﳌﻮﻟﻮﻱ ﻣﺒﺎﺭﻙ ﻋﻠﻲ ﺍﶈﺘﺮﻡ؛ ﺇﻣﺎﻡ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫‪ .٣٩‬ﻣﲑﺯﺍ ﻧﻴﺎﺯ ﺑﻴﻚ ﺍﶈﺘﺮﻡ ﺍﻟﻜﻼﻧﻮﺭﻱ‬ ‫‪ .٤٠‬ﻣﲑﺯﺍ ﻳﻌﻘﻮﺏ ﺑﻴﻚ ﺍﶈﺘﺮﻡ ﺍﻟﻜﻼﻧﻮﺭﻱ‬ ‫‪ .٤١‬ﻣﲑﺯﺍ ﺃﻳﻮﺏ ﺑﻴﻚ ﺍﶈﺘﺮﻡ ﺍﻟﻜﻼﻧﻮﺭﻱ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫‪ .٤٢‬ﻣﲑﺯﺍ ﺧﺪﺍ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﻬﻨﻎ‬ ‫‪ .٤٣‬ﺳﺮﺩﺍﺭ ﻧﻮﺍﺏ ﳏﻤﺪ ﻋﻠﻲ ﺧﺎﻥ ﺍﶈﺘﺮﻡ؛ ﺯﻋﻴﻢ ﻣﺎﻟﲑ ﻛﻮﺗﻠﻪ‬ ‫‪ .٤٤‬ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻋﺴﻜﺮﻱ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﺍﳌﺴﺎﻋﺪ ﺍﻹﺿﺎﰲ ﺳﺎﺑﻘﺎ ﻣﻦ ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫‪ .٤٥‬ﻣﲑﺯﺍ ﳏﻤﺪ ﻳﻮﺳﻒ ﺑﻴﻚ ﻣﻦ ﺳﺎﻣﺎﻧﻪ‪ ،‬ﻭﻻﻳﺔ ﺑﺘﻴﺎﻟﺔ‬ ‫‪ .٤٦‬ﺍﻟﺸﻴﺦ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﻟﺪﻫﻴﺎﻧﻪ‬ ‫‪ .٤٧‬ﺷﻬﺰﺍﺩﻩ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫‪ .٤٨‬ﺍﳌﻨﺸﻲ ﲪﻴﺪ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬

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‫‪ .٤٩‬ﻣﻴﺎﻥ ﻛﺮﻡ ﺇﳍﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪ .٥٠‬ﺍﻟﻘﺎﺿﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺧﺎﻥ ﺑﻮﺭ‪ ،‬ﺳﺮﻫﻨﺪ‬ ‫‪ .٥١‬ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﺣﺴﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻦ ﺑﻴﺸﺎﻭﺭ‬ ‫‪ .٥٢‬ﳏﻤﺪ ﺃﻧﻮﺍﺭ ﺣﺴﲔ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﺷﺎﻩ ﺁﺑﺎﺩ‪ ،‬ﻫﺮﺩﻭﺋﻲ‬ ‫‪ .٥٣‬ﺍﻟﺸﻴﺦ ﻓﻀﻞ ﺇﳍﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻗﺮﻳﺔ ﻓﻴﺾ ﺍﷲ‬ ‫‪ .٥٤‬ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﶈﺘﺮﻡ ﻣﻦ ﺩﳍﻲ‬ ‫‪ .٥٥‬ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﺍﻟﺸﺎﻣﻲ‪ ،‬ﺍﻟﻄﺮﺍﺑﻠﺴﻲ‬ ‫‪ .٥٦‬ﺍﳌﻮﻟﻮﻱ ﺣﺒﻴﺐ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﺧﻮﺷﺎﺏ‬ ‫‪ .٥٧‬ﺍﳊﺎﺝ ﺃﲪﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﲞﺎﺭﻯ‬ ‫‪ .٥٨‬ﺍﳊﺎﻓﻆ ﻧﻮﺭ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻗﺮﻳﺔ ﻓﻴﺾ ﺍﷲ‬ ‫‪ .٥٩‬ﺍﻟﺸﻴﺦ ﻧﻮﺭ ﺃﲪﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺃﻣﺮﺗﺴﺮ‬ ‫‪ .٦٠‬ﺍﳌﻮﻟﻮﻱ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻗﺮﻳﺔ ﺳﻴﺪ ﻭﺍﻟﻪ‬ ‫‪ .٦١‬ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﷲ ﺍﶈﺘﺮﻡ‪ ،‬ﺘﻪ ﺷﲑﻳﻜﺎ‬ ‫‪ .٦٢‬ﻣﻴﺎﻥ ﺇﲰﺎﻋﻴﻞ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﺮﺳﺎﻭﻩ‬ ‫‪ .٦٣‬ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ -‬ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ‪ -‬ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬ ‫‪ .٦٤‬ﺧﻮﺍﺟﺔ ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‬ ‫‪ .٦٥‬ﺍﳌﻔﱵ ﳏﻤﺪ ﺻﺎﺩﻕ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﺓ‪ ،‬ﳏﺎﻓﻈﺔ ﺷﺎﻩ ﺑﻮﺭ‬ ‫‪ .٦٦‬ﺷﲑ ﳏﻤﺪ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﻜﺮ‪ ،‬ﳏﺎﻓﻈﺔ ﺷﺎﻩ ﺑﻮﺭ‬ ‫‪ .٦٧‬ﺍﳌﻨﺸﻲ ﳏﻤﺪ ﺃﻓﻀﻞ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‪ ،‬ﺍﳌﻘﻴﻢ ﰲ ﳑﺒﺎﺳﻪ ﺣﺎﻟﻴ‪‬ﺎ‬ ‫‪ .٦٨‬ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﺍﻟﻐﻮﺭﻳﺎﱐ؛ ﺍﳌﻮﻇﻒ ﰲ ﳑﺒﺎﺳﻪ‬ ‫‪ .٦٩‬ﻣﻴﺎﻥ ﻛﺮﱘ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ؛ ﺍﻷﺳﺘﺎﺫ ﰲ ﻗﺮﻳﺔ ﻗﻠﻌﺔ ﺻﻮﺑﻪ ﺳﻨﺠﻬـ‬ ‫‪ .٧٠‬ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺪﻫﻠﻮﻱ؛ ﺍﻟﻄﺎﻟﺐ ﺍﳌﻘﻴﻢ ﰲ ﻗﺎﺩﻳﺎﻥ ﺣﺎﻟﻴﺎ‬ ‫‪ .٧١‬ﺑﺎﺑﻮ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ؛ ﺍﶈﺎﺳﺐ ﻣﻦ ﻻﻫﻮﺭ‬ ‫‪ .٧٢‬ﺍﻟﺸﻴﺦ ﺭﲪﺔ ﺍﷲ ﺍﶈﺘﺮﻡ؛ ﺍﻟﺘﺎﺟﺮ ﻣﻦ ﻻﻫﻮﺭ‬

‫ ‬ ‫‪ .٧٣‬ﺍﻟﺸﻴﺦ ﻧﱯ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫‪ .٧٤‬ﺍﳌﻨﺸﻲ ﻣﻌﺮﺍﺝ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫‪ .٧٥‬ﺍﻟﺸﻴﺦ ﻣﺴﻴﺢ ﺍﷲ ﺍﶈﺘﺮﻡ ﺍﻟﺸﺎﻫﺠﻬﺎﻧﺒﻮﺭﻱ‬ ‫‪ .٧٦‬ﺍﳌﻨﺸﻲ ﺷﻮﺩﺭﻱ ﻧﱯ ﲞﺶ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ ﻣﻦ ﺑﻄﺎﻟﺔ‬ ‫‪ .٧٧‬ﻣﻴﺎﻥ ﳏﻤﺪ ﺃﻛﱪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺑﻄﺎﻟﺔ‬ ‫‪ .٧٨‬ﺍﻟﺸﻴﺦ ﻣﻮﱃ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﺩﳒﺎ‪ ،‬ﳏﺎﻓﻈﺔ ﻏﻮﺟﺮﺍﺕ‬ ‫‪ .٧٩‬ﺍﻟﺴﻴﺪ ﺃﻣﲑ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﺍﻟﺮﻗﻴﺐ ﺍﻟﻌﺴﻜﺮﻱ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫‪ .٨٠‬ﻣﻴﺎﻥ ﳏﻤﺪ ﺟﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﻭﺯﻳﺮ ﺁﺑﺎﺩ‬ ‫‪ .٨١‬ﻣﻴﺎﻥ ﺷﺎﺩﻱ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫‪ .٨٢‬ﻣﻴﺎﻥ ﳏﻤﺪ ﻧﻮﺍﺏ ﺧﺎﻥ ﺍﶈﺘﺮﻡ؛ ﳏﺼ‪‬ﻞ ﻣﻦ ﺟﻬﻠﻢ‬ ‫‪ .٨٣‬ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﷲ ﺧﺎﻥ ﺍﶈﺘﺮﻡ؛ ﺃﺧﻮ ﻧﻮﺍﺏ ﺧﺎﻥ ﺍﶈﺘﺮﻡ‬ ‫‪ .٨٤‬ﺍﳌﻮﻟﻮﻱ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﺟﻬﻠﻢ‬ ‫‪ .٨٥‬ﺍﻟﺸﻴﺦ ﻏﻼﻡ ﻧﱯ ﺍﶈﺘﺮﻡ ﻣﻦ ﺭﺍﻭﻟﺒﻨﺪﻱ‬ ‫‪ .٨٦‬ﺑﺎﺑﻮ ﳏﻤﺪ ﲞﺶ ﺍﶈﺘﺮﻡ؛ ﻣﻦ ﺍﻧﺒﺎﻟﺔ‬ ‫‪ .٨٧‬ﺍﳌﻨﺸﻲ ﺭﺣﻴﻢ ﲞﺶ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫‪ .٨٨‬ﺍﳌﻨﺸﻲ ﻋﺒﺪ ﺍﳊﻖ ﺍﶈﺘﺮﻡ‪ ،‬ﻛﺮﺍﻧﺘﺸﻲ ﻭﺍﻟﻪ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪ .٨٩‬ﺍﳊﺎﻓﻆ ﻓﻀﻞ ﺃﲪﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫‪ .٩٠‬ﺍﻟﻘﺎﺿﻲ ﺃﻣﲑ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﺓ‬ ‫‪ .٩١‬ﺍﳌﻮﻟﻮﻱ ﺣﺴﻦ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺣﻮﻡ ﻣﻦ ‪‬ﺎﺟﻠﺒﻮﺭ‬ ‫‪ .٩٢‬ﺍﳌﻮﻟﻮﻱ ﻓﻴﺾ ﺃﲪﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻦ ﻟﻨﺠﻴﺎﻧﻮﺍﱄ‪ ،‬ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫‪ .٩٣‬ﺍﳌﺮﺣﻮﻡ ﺍﻟﺴﻴﺪ ﳏﻤﻮﺩ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫‪ .٩٤‬ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﺇﻣﺎﻡ ﺍﶈﺘﺮﻡ؛ ﻋﺰﻳﺰ ﺍﻟﻮﺍﻋﻈﲔ‪ ،‬ﻣﲏ ﺑﻮﺭ ﺁﺳﺎﻡ‬ ‫‪ .٩٥‬ﺭﲪﻦ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﻧﺎﻏﺒﻮﺭ‪ ،‬ﳏﺎﻓﻈﺔ ﺷﺎﻧﺪﻩ ﻭﺭﻭﺭﻩ‬ ‫‪ .٩٦‬ﻣﻴﺎﻥ ﺟﺎﻥ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺣﻮﻡ ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬

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‫‪ .٩٧‬ﺍﳌﻨﺸﻲ ﻓﺘﺢ ﳏﻤﺪ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﺑﺰﺩﺍﺭ ﻟﻴﻪ‪ ،‬ﺩﻳﺮﻩ ﺇﲰﺎﻋﻴﻞ ﺧﺎﻥ‬ ‫‪ .٩٨‬ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﳌﻜﻲ ﺍﶈﺘﺮﻡ‬ ‫‪ .٩٩‬ﺍﳌﺮﺣﻮﻡ ﺍﳊﺎﺝ ﺍﳌﻨﺸﻲ ﺃﲪﺪ ﺟﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫ﺍﳌﺮﺣﻮﻡ ﺍﳌﻨﺸﻲ ﺑﲑ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﺎﻟﻨﺪﻫﺮ‬ ‫‪.١٠٠‬‬ ‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ‪ -‬ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ‪ -‬ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬ ‫‪.١٠١‬‬ ‫ﺍﳊﺎﺝ ﻋﺼﻤﺔ ﺍﷲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٠٢‬‬ ‫ﻣﻴﺎﻥ ﺑﲑ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٠٣‬‬ ‫ﺍﳌﻨﺸﻲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٠٤‬‬ ‫ﺍﳌﻨﺸﻲ ﻗﻤﺮ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٠٥‬‬ ‫ﺍﳊﺎﺝ ﳏﻤﺪ ﺃﻣﲑ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻬﺎﺭﻧﺒﻮﺭ‬ ‫‪.١٠٦‬‬ ‫ﺍﳌﺮﺣﻮﻡ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٠٧‬‬ ‫ﺍﻟﻘﺎﺿﻲ ﺍﳋﻮﺍﺟﺔ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٠٨‬‬ ‫ﺍﳌﻨﺸﻲ ﺗﺎﺝ ﳏﻤﺪ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٠٩‬‬ ‫ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺿﻴﺎﺀ ﺍﳊﻖ ﺍﶈﺘﺮﻡ ﻣﻦ ﺭﻭﺑﺮ‬ ‫‪.١١٠‬‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﻋﺮﻑ ﺷﻌﺒﺎﻥ ﺍﻟﻜﺎﺑﻠﻲ‬ ‫‪.١١١‬‬ ‫ﺧﻠﻴﻔﺔ ﺭﺟﺐ ﺩﻳﻦ ﺍﶈﺘﺮﻡ؛ ﺍﻟﺘﺎﺟﺮ ﻣﻦ ﻻﻫﻮﺭ‬ ‫‪.١١٢‬‬ ‫ﺑﲑ ﺟﻲ ﺧﺪﺍ ﲞﺶ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺣﻮﻡ‪ ،‬ﺩﻳﺮﻩ ﺩﻭﻥ‬ ‫‪.١١٣‬‬ ‫ﺍﳊﺎﻓﻆ ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻳﻌﻘﻮﺏ ﺧﺎ ﹾﻥ ﺍﶈﺘﺮﻡ‪ ،‬ﺩﻳﺮﻩ ﺩﻭﻥ‬ ‫‪.١١٤‬‬ ‫ﺍﻟﺸﻴﺦ ﺗﺸﺮﺍﻍ ﻋﻠﻲ ﺍﳌﺨﺘﺎﺭ ﻣﻦ ﻗﺮﻳﺔ ﻏﻼﻡ ﻧﱯ‬ ‫‪.١١٥‬‬ ‫ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﻏﻼﻡ ﻛﱪﻳﺎ ﺍﶈﺘﺮﻡ ﺍﺑﻦ ﺍﳌﻮﻟﻮﻱ ﳏﻤـﺪ ﺃﺣـﺴﻦ‬ ‫‪.١١٦‬‬ ‫ﺍﻷﻣﺮﻭﻫﻲ‬ ‫ﺃﲪﺪ ﺣﺴﻦ ﺍﶈﺘﺮﻡ ﺍﺑﻦ ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺃﺣﺴﻦ ﺍﻷﻣﺮﻭﻫﻲ‬ ‫‪.١١٧‬‬ ‫ﺳﻴﺘﻬـ ﺃﲪﺪ ﺍﶈﺘﺮﻡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳊﺎﺝ ﺍﷲ ﺭﻛﻬﺎ؛ ﺍﻟﺘﺎﺟﺮ ﻣـﻦ‬ ‫‪.١١٨‬‬ ‫ﻣﺪﺭﺍﺱ‬

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‫ﺳﻴﺘﻬـ ﺻﺎﱀ ﳏﻤﺪ ﺍﳊﺎﺝ ﺍﷲ ﺭﻛﻬﺎ؛ ﺍﻟﺘﺎﺟﺮ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫ﺳﻴﺘﻬـ ﺇﺑﺮﺍﻫﻴﻢ ﺍﶈﺘﺮﻡ ﺻﺎﱀ ﳏﻤﺪ ﺍﳊﺎﺝ ﺍﷲ ﺭﻛﻬﺎ؛ ﺍﻟﺘﺎﺟﺮ ﻣﻦ‬

‫‪.١١٩‬‬ ‫‪.١٢٠‬‬ ‫ﻣﺪﺭﺍﺱ‬ ‫ﺳﻴﺘﻬـ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﶈﺘﺮﻡ ﺍﳊﺎﺝ ﺃﻳﻮﺏ ﺍﳊﺎﺝ ﺍﷲ ﺭﻛﻬﺎ؛ ﺍﻟﺘﺎﺟﺮ‬ ‫‪.١٢١‬‬ ‫ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫ﺍﳊﺎﺝ ﻣﻬﺪﻱ ﺍﻟﻌﺮﰊ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﶈﺘﺮﻡ‪ ،‬ﻧﺰﻳﻞ ﻣﺪﺭﺍﺱ‬ ‫‪.١٢٢‬‬ ‫ﺳﻴﺘﻬـ ﳏﻤﺪ ﻳﻮﺳﻒ ﺍﶈﺘﺮﻡ ﺍﳊﺎﺝ ﺍﷲ ﺭﻛﻬﺎ؛ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫‪.١٢٣‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﺳﻠﻄﺎﻥ ﳏﻤﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻴﻠﻪ ﺑﻮﺭ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫‪.١٢٤‬‬ ‫ﺍﳊﻜﻴﻢ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫‪.١٢٥‬‬ ‫ﺍﳌﻨﺸﻲ ﻗﺎﺩﺭ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫‪.١٢٦‬‬ ‫ﺍﳌﻨﺸﻲ ﻏﻼﻡ ﺩﺳﺘﻐﲑ ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫‪.١٢٧‬‬ ‫ﺍﳌﻨﺸﻲ ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﺗﺮﻣﻞ ﻛﻬﲑﻱ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫‪.١٢٨‬‬ ‫ﺍﻟﻘﺎﺿﻲ ﻏﻼﻡ ﻣﺮﺗﻀﻰ ﺍﶈﺘﺮﻡ‪ -‬ﺍﳌﺴﺎﻋﺪ ﺍﻹﺿﺎﰲ ﻟﻠﻤﻔﻮﺽ ﻣﻈﻔﺮ‬ ‫‪.١٢٩‬‬ ‫ﺟﺮﻩ‪ -‬ﺍﳌﺘﻘﺎﻋﺪ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﲨﺎﻟﺒﻮﺭ‪ ،‬ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٣٠‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ‪ ،‬ﻣﻦ ﻣﺪﻳﻨﺔ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٣١‬‬ ‫ﺍﳌﺮﺣﻮﻡ ﺍﳌﻮﻟﻮﻱ "ﺭﺣﻴﻢ ﺍﷲ" ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫‪.١٣٢‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫‪.١٣٣‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﻧﱯ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺣﻮﻡ ﻣﻦ ﺧﻮﺷﺎﺏ‪ ،‬ﳏﺎﻓﻈﺔ ﺷﺎﻫﺒﻮﺭ‬ ‫‪.١٣٤‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺣﺴﲔ ﻣﻦ ﻣﻨﻄﻘﺔ ﻭﻻﻳﺔ ﻛﺒﻮﺭ ‪‬ﻠﻪ‬ ‫‪.١٣٥‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﺍﻟﻐﺰﻧﻮﻱ ﺍﻟﻜﺎﺑﻠﻲ‬ ‫‪.١٣٦‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﺳﻴﺪ ﳏﻤﺪ ﺗﻔﻀﻞ ﺣﺴﲔ ﺍﶈﺘﺮﻡ‪ -‬ﺍﳌـﺴﺎﻋﺪ ﺍﻹﺿـﺎﰲ‬ ‫‪.١٣٧‬‬ ‫ﻟﻠﻤﻔﻮﺽ‪ -‬ﻣﻦ ﻋﻠﻴﺠﺮﻩ‪ ،‬ﳏﺎﻓﻈﺔ ﻓﺮﺥ ﺁﺑﺎﺩ‬ ‫ﺍﳌﻨﺸﻲ ﺻﺎﺩﻕ ﺣﺴﲔ ﺍﶈﺘﺮﻡ؛ ﳐﺘﺎﺭ ﻣﻦ ﺃﺗﺎﻭﻩ‬ ‫‪.١٣٨‬‬

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‫ ‬ ‫ﺍﻟﺸﻴﺦ ﺍﳌﻮﻟﻮﻱ ﻓﻀﻞ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﺍﻷﲪﺪ ﺁﺑﺎﺩﻱ ﻣﻦ ﺟﻬﻠﻢ‬ ‫ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﻌﻠﻲ ﻣﻦ ﻗﺮﻳﺔ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﳏﺎﻓﻈﺔ ﺷﺎﻫﺒﻮﺭ‬ ‫ﺍﳌﻨﺸﻲ ﻧﺼﲑ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﺍﻟﻠﻮﱐ‪ ،‬ﺍﳌﻘﻴﻢ ﰲ ﺣﻴﺪﺭ ﺁﺑﺎﺩ ﺣﺎﻟﻴﺎ‬ ‫ﺍﻟﻘﺎﺿﻲ ﳏﻤﺪ ﻳﻮﺳﻒ ﺍﶈﺘﺮﻡ ﻣﻦ ﺍﻟﻘﺎﺿﻲ ﻛـﻮﺕ‪ ،‬ﳏﺎﻓﻈـﺔ‬

‫‪.١٣٩‬‬ ‫‪.١٤٠‬‬ ‫‪.١٤١‬‬ ‫‪.١٤٢‬‬ ‫ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺍﻟﻘﺎﺿﻲ ﻓﻀﻞ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺍﻟﻘﺎﺿـﻲ ﻛـﻮﺕ‪ ،‬ﳏﺎﻓﻈـﺔ‬ ‫‪.١٤٣‬‬ ‫ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺍﻟﻘﺎﺿﻲ ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺍﻟﻘﺎﺿـﻲ ﻛـﻮﺕ‪ ،‬ﳏﺎﻓﻈـﺔ‬ ‫‪.١٤٤‬‬ ‫ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﶈﺘﺮﻡ؛ ﺍﻻﺑﻦ ﺍﻟﺮﺷﻴﺪ ﻟﻠﻘﺎﺿﻲ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ‬ ‫‪.١٤٥‬‬ ‫ﺍﻟﻘﺎﺿﻴﻜﻮﰐ ﺍﶈﺘﺮﻡ ﻣﻦ ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺍﻟﺸﻴﺦ ﻛﺮﻡ ﺇﳍﻲ ﺍﶈﺘﺮﻡ‪ -‬ﻣﻮﻇﻒ ﰲ ﻣﺪﻳﺮﻳﺔ ﺍﻟﺴﻜﺔ ﺍﳊﺪﻳﺪﻳﺔ‪-‬‬ ‫‪.١٤٦‬‬ ‫ﻣﻦ ﺑﺘﻴﺎﻟﺔ‬ ‫ﻣﲑﺯﺍ ﺃﻋﻈﻢ ﺑﻴﻚ ﺍﳌﺮﺣﻮﻡ ﻣﻦ ﺳﺎﻣﺎﻧﻪ‪ ،‬ﺑﺘﻴﺎﻟﺔ‬ ‫‪.١٤٧‬‬ ‫ﻣﲑﺯﺍ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻴﻚ ﺍﳌﺮﺣﻮﻡ ﻣﻦ ﺳﺎﻣﺎﻧﻪ‪ ،‬ﺑﺘﻴﺎﻟﺔ‬ ‫‪.١٤٨‬‬ ‫ﻣﻴﺎﻥ ﻏﻼﻡ ﳏﻤﺪ؛ ﺍﻟﻄﺎﻟﺐ ﻣﻦ ﳎﻬﺮﺍﻟﺔ ﻻﻫﻮﺭ‬ ‫‪.١٤٩‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻓﻀﻞ ﺍﶈﺘﺮﻡ‪ ،‬ﺗﺸﻨﺠﺎ ﻣﻦ ﻏﻮﺟﺮﺧﺎﻥ‬ ‫‪.١٥٠‬‬ ‫ﺍﻷﺳﺘﺎﺫ ﻗﺎﺩﺭ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫‪.١٥١‬‬ ‫ﺍﳌﻨﺸﻲ ﺇﻟﻪ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫‪.١٥٢‬‬ ‫ﺍﳊﺎﺝ ﻣﻼ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫‪.١٥٣‬‬ ‫ﻋﻄﺎﺀ ﺇﳍﻲ‪ ،‬ﻏﻮﺛﺠﺮﻩ ﻣﻦ ﻳﺘﻴﺎﻟﻪ‬ ‫‪.١٥٤‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﻧﻮﺭ ﳏﻤﺪ‪ ،‬ﻣﺎﳒﺖ ﻣﻦ ﺑﺘﻴﺎﻟﻪ‬ ‫‪.١٥٥‬‬ ‫ﺍﳌﻮﻟﻮﻱ "ﻛﺮﱘ ﺍﷲ" ﺍﶈﺘﺮﻡ ﻣﻦ ﺃﻣﺮﺗﺴﺮ‬ ‫‪.١٥٦‬‬ ‫ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺍﶈﺘﺮﻡ‪ ،‬ﺳﻮﻟﻦ ﻣﻦ ﴰﻠﺔ‬ ‫‪.١٥٧‬‬

‫ ‬ ‫‪.١٥٨‬‬ ‫‪.١٥٩‬‬ ‫‪.١٦٠‬‬ ‫‪.١٦١‬‬ ‫ﺗﺸﻜﺮﺍﺗﻪ ﺣﺎﻟﻴﺎ‬ ‫‪.١٦٢‬‬ ‫‪.١٦٣‬‬ ‫‪.١٦٤‬‬ ‫‪.١٦٥‬‬ ‫‪.١٦٦‬‬ ‫‪.١٦٧‬‬ ‫‪.١٦٨‬‬ ‫‪.١٦٩‬‬ ‫‪.١٧٠‬‬ ‫‪.١٧١‬‬ ‫‪.١٧٢‬‬ ‫‪.١٧٣‬‬ ‫‪.١٧٤‬‬ ‫‪.١٧٥‬‬ ‫‪.١٧٦‬‬ ‫‪.١٧٧‬‬ ‫‪.١٧٨‬‬ ‫‪.١٧٩‬‬ ‫‪.١٨٠‬‬

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‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﺑﺘﻴﺎﻟﻪ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺧﺎﻥ ﺍﶈﺘﺮﻡ‪ ،‬ﺑﺘﻴﺎﻟﻪ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﺑﻮﺭﻱ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﻗﺼﻮﺭ‪ ،‬ﳏﺎﻓﻈﺔ ﻻﻫﻮﺭ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﺧﻠﻴﻔﻪ ﺭﺷﻴﺪ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣـﻦ ﻻﻫـﻮﺭ‪ ،‬ﺍﳌﻘـﻴﻢ ﰲ‬ ‫ﻏﻼﻡ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﺍﺑﻦ ﺍﻟﺪﻛﺘﻮﺭ ﺑﻮﺭﻱ ﺧﺎﻥ ﺍﶈﺘﺮﻡ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺻﻔﺪﺭ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻦ ﺣﻴﺪﺭ ﺁﺑﺎﺩ ﺩﻛﻦ‬ ‫ﺧﻠﻴﻔﻪ ﻧﻮﺭ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﺎﻣﻮﻥ‬ ‫ﻣﻴﺎﻥ ﺍﷲ ﺩﺗﺎ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﺎﻣﻮﻥ‬ ‫ﺍﳌﻨﺸﻲ ﻋﺰﻳﺰ ﺍﻟﺪﻳﻦ ﻣﻦ ﻛﺎﳒﺮﻩ‬ ‫ﺍﻟﺴﻴﺪ ﻣﻬﺪﻱ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻨﻄﻘﺔ ﺑﺘﻴﺎﻟﻪ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺍﳊﻜﻴﻢ ﻧﻮﺭ ﳏﻤﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻮﻛﻞ‬ ‫ﺍﳊﺎﻓﻆ ﳏﻤﺪ ﲞﺶ ﺍﳌﺮﺣﻮﻡ ﻣﻦ ﻛﻮﺕ ﺍﻟﻘﺎﺿﻲ‬ ‫ﺷﻮﺩﺭﻱ ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻮﺗﻠﺔ ﻓﻘﲑ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫ﻣﻴﺎﻥ ﺭﺣﻴﻢ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﺃﻣﺮﺗﺴﺮ‬ ‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺃﻓﻀﻞ ﺍﶈﺘﺮﻡ‪ ،‬ﻛﻤﻠﻪ ﻣﻦ ﻏﺠﺮﺍﺕ‬ ‫ﻣﻴﺎﻥ ﺇﲰﺎﻋﻴﻞ ﺍﻷﻣﺮﺗﺴﺮﻱ ﺍﶈﺘﺮﻡ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﺟﻴﻼﱐ ﺍﶈﺘﺮﻡ‪ ،‬ﺟﻬﺮﻭﻧﻮﺍﻥ‪ ،‬ﺟﺎﻟﻨﺪﻫﺮ‬ ‫ﺍﳌﻨﺸﻲ ﺃﻣﺎﻧﺔ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﻧﺎﺩﻭﻥ‪ ،‬ﻛﺎﻧﻐﺮﻩ‬ ‫ﺍﻟﻘﺎﺭﺉ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﻬﻠﻢ‬ ‫ﻣﻴﺎﻥ ﻛﺮﻡ ﺩﺍﺩ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬ ‫ﺍﳊﺎﻓﻆ ﻧﻮﺭ ﺃﲪﺪ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫ﻣﻴﺎﻥ ﻛﺮﻡ ﺇﳍﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻧﺎﺭﻭﻭﺍﻝ‬

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‫‪٢٢٢‬‬

‫‪.١٨١‬‬ ‫‪.١٨٢‬‬ ‫‪.١٨٣‬‬ ‫‪.١٨٤‬‬ ‫‪.١٨٥‬‬ ‫‪.١٨٦‬‬ ‫‪.١٨٧‬‬ ‫‪.١٨٨‬‬ ‫‪.١٨٩‬‬ ‫‪.١٩٠‬‬ ‫‪.١٩١‬‬ ‫‪.١٩٢‬‬ ‫‪.١٩٣‬‬ ‫‪.١٩٤‬‬ ‫‪.١٩٥‬‬ ‫‪.١٩٦‬‬ ‫‪.١٩٧‬‬ ‫‪.١٩٨‬‬ ‫‪.١٩٩‬‬ ‫‪.٢٠٠‬‬ ‫‪.٢٠١‬‬ ‫‪.٢٠٢‬‬ ‫ﻏﺠﺮﺍﺕ‬ ‫‪.٢٠٣‬‬

‫ﻣﻴﺎﻥ ﻏﻼﻡ ﺣﺴﲔ ﻣﻊ ﺯﻭﺟﺘﻪ ﻣﻦ ﺭﻫﺘﺎﺱ‬ ‫ﻣﻴﺎﻥ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﻬﻠﻢ‬ ‫ﻣﻴﺎﻥ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﻬﻠﻢ‬ ‫ﻣﻴﺎﻥ ﻋﻠﻲ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﻬﻠﻢ‬ ‫ﻣﻴﺎﻥ ﻋﺒﺎﺱ ﺧﺎﻥ‪ ،‬ﻛﻬﻮﻫﺎﺭ‪ ،‬ﻏﺠﺮﺍﺕ‬ ‫ﻣﻴﺎﻥ ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻮﺗﻠﻪ ﻓﻘﲑ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫ﻣﻴﺎﻥ ﺍﷲ ﺩﺗﺎ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﺍﺭﻳﺎﻟﺔ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫ﳏﻤﺪ ﺣﻴﺎﺓ ﺍﶈﺘﺮﻡ ﻣﻦ ﺗﺸﻚ ﺟﺎﱐ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫ﳐﺪﻭﻡ ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺻﺪﻳﻖ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﺓ‬ ‫ﻋﺒﺪ ﺍﳌﻐﲏ ﺍﶈﺘﺮﻡ ﺍﻻﺑﻦ ﺍﻟﺮﺷﻴﺪ ﻟﱪﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﳉﻬﻠﻤﻲ ﺍﶈﺘﺮﻡ‬ ‫ﺍﻟﻘﺎﺿﻲ ﺗﺸﺮﺍﻍ ﺩﻳﻦ ﻣﻦ ﻛﻮﺕ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﳏﺎﻓﻈﺔ ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﻣﻴﺎﻥ ﻓﻀﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺎﺿﻲ ﻛﻮﺕ‬ ‫ﻣﻴﺎﻥ ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻮﺗﻠﻪ ﻓﻘﲑ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫ﺍﻟﻘﺎﺿﻲ ﻣﲑ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻮﺕ ﻛﻬﻠﻴﺎﻥ‬ ‫ﻣﻴﺎﻥ ﺍﷲ ﺩﺗﺎ ﺍﶈﺘﺮﻡ ﻣﻦ ﻧﺖ‪ ،‬ﳏﺎﻓﻈﺔ ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﻣﻴﺎﻥ ﺳﻠﻄﺎﻥ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺧﺎﻥ ﻣﻠﻚ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻬﻴﻮﺍﻝ‬ ‫ﻣﻴﺎﻥ ﺇﻟﻪ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﻨﻄﻘﺔ ﺑﻨﺪ‪ ،‬ﺃﻣﺮﺗﺴﺮ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻋﻨﺎﻳﺔ ﺍﷲ؛ ﺍﳌﺪﺭﺱ ﻣﻦ ﻣﺎﻧﺎﻧﻮﺍﻟﻪ‬ ‫ﺍﳌﻨﺸﻲ ﻣﲑﺍ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺃﲪﺪ ﺟﺎﻥ ﺍﶈﺘﺮﻡ؛ ﺍﳌﺪﺭﺱ ﻣﻦ ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺣﺎﻓﻆ ﺃﲪﺪ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺗﺸﻚ ﺳـﻜﻨﺪﺭ‪ ،‬ﳏﺎﻓﻈـﺔ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻬﻴﻮﺍﻝ‪ ،‬ﺟﻬﻠﻢ‬

‫ ‬ ‫‪.٢٠٤‬‬ ‫‪.٢٠٥‬‬ ‫‪.٢٠٦‬‬ ‫‪.٢٠٧‬‬ ‫‪.٢٠٨‬‬ ‫‪.٢٠٩‬‬ ‫‪.٢١٠‬‬ ‫‪.٢١١‬‬ ‫‪.٢١٢‬‬ ‫‪.٢١٣‬‬ ‫‪.٢١٤‬‬ ‫‪.٢١٥‬‬ ‫‪.٢١٦‬‬ ‫‪.٢١٧‬‬ ‫‪.٢١٨‬‬ ‫‪.٢١٩‬‬ ‫‪.٢٢٠‬‬ ‫‪.٢٢١‬‬ ‫‪.٢٢٢‬‬ ‫‪.٢٢٣‬‬ ‫‪.٢٢٤‬‬ ‫‪.٢٢٥‬‬ ‫‪.٢٢٦‬‬ ‫‪.٢٢٧‬‬

‫‪٢٢٣‬‬

‫ﻣﻴﺎﻥ ﻣﻬﺮ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻟﻪ ﻣﻮﺳﻰ‬ ‫ﻣﻴﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺍﶈﺘﺮﻡ ﻣﻦ ﺑﻨﺪﻭﺭﻱ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫ﺍﻟﺴﻴﺪ ﳏﻤﻮﺩ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﻓﺘﺢ ﺑﻮﺭ‪ ،‬ﳏﺎﻓﻈﺔ ﻏﺠﺮﺍﺕ‬ ‫ﳏﻤﺪ ﺟﻮ ﺍﶈﺘﺮﻡ ﻣﻦ ﺃﻣﺮﺗﺴﺮ‬ ‫ﺍﳌﻨﺸﻲ ﺷﺎﻩ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺩﻳﻨﺎ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫ﺍﳌﻨﺸﻲ ﺭﻭﺷﻦ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺩﻧﺪﻭﺕ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫ﺍﳊﻜﻴﻢ ﻓﻀﻞ ﺇﳍﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺩﻳﻮﺍﳒﻨﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﺍﳌﻨﺸﻲ ﳏﻤﺪ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﺍﳌﻨﺸﻲ ﺇﻣﺎﻡ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ؛ ﺍﻟﻜﺎﺗﺐ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﺍﳌﻨﺸﻲ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ؛ ﺍﻟﻜﺎﺗﺐ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﺧﻮﺍﺟﻪ ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻦ ﻻﻫﻮﺭ ﺍﳌﻘﻴﻢ ﺣﺎﻟﻴﺎ ﰲ ﺟﺎﻣﻮﻥ‪.‬‬ ‫ﺍﳌﻨﺸﻲ ﻣﻮﱃ ﲞﺶ؛ ﺍﻟﻜﺎﺗﺐ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﳌﺮﺍﺩ ﺁﺑﺎﺩﻱ‪ ،‬ﻣﻦ ﺑﺘﻴﺎﻟﻪ‬ ‫ﻋﺎﱂ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻬﺎﺭﻳﺎﻥ‪ ،‬ﳏﺎﻓﻈﺔ ﻏﺠﺮﺍﺕ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺷﲑ ﳏﻤﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﻫﻮﻫﻦ ﻣﻦ ﺷﺎﻫﺒﻮﺭ‬ ‫ﻣﻴﺎﻥ ﳏﻤﺪ ﺇﺳﺤﺎﻕ ﺍﶈﺘﺮﻡ‪ ،‬ﲑﺓ‪ ،‬ﺍﳌﻘﻴﻢ ﰲ ﳑﺒﺎﺳﻪ ﺣﺎﻟﻴﺎ‬ ‫ﻣﲑﺯﺍ ﺃﻛﱪ ﺑﻴﻚ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻼﻧﻮﺭ‬ ‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﻳﻮﺳﻒ ﺍﶈﺘﺮﻡ ﻣﻦ ﺍﻟﺴﻨﻮﺭ‬ ‫ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺍﻟﺴﻨﻮﺭ‬ ‫ﺍﳌﻨﺸﻲ ﻋﻄﺎ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﺍﻟﺸﻴﺢ ﻣﻮﱃ ﲞﺶ ﺍﶈﺘﺮﻡ‬ ‫ﺍﻟﺴﻴﺪ ﺧﺼﻴﻠﺖ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻧﺎﺋﺐ ﺍﳌﻔﺘﺶ ﻣﻦ ﺩﳒﺎ‬ ‫ﺍﳌﻨﺸﻲ ﺭ‪‬ﺳﺘﻢ ﻋﻠﻲ ﺍﶈﺘﺮﻡ؛ ﻣﻔﺘﺶ ﺍﶈﻜﻤﺔ ﰲ ﻏﻮﺭﺩﺍﺳﺒﻮﺭﻩ‬

‫‪٢٢٤‬‬

‫‪.٢٢٨‬‬ ‫‪.٢٢٩‬‬ ‫‪.٢٣٠‬‬ ‫‪.٢٣١‬‬ ‫‪.٢٣٢‬‬ ‫‪.٢٣٣‬‬ ‫‪.٢٣٤‬‬ ‫‪.٢٣٥‬‬ ‫‪.٢٣٦‬‬ ‫‪.٢٣٧‬‬ ‫‪.٢٣٨‬‬ ‫‪.٢٣٩‬‬ ‫‪.٢٤٠‬‬ ‫‪.٢٤١‬‬ ‫‪.٢٤٢‬‬ ‫‪.٢٤٣‬‬ ‫‪.٢٤٤‬‬ ‫‪.٢٤٥‬‬ ‫‪.٢٤٦‬‬ ‫‪.٢٤٧‬‬ ‫‪.٢٤٨‬‬ ‫‪.٢٤٩‬‬ ‫‪.٢٥٠‬‬ ‫‪.٢٥١‬‬

‫ ‬ ‫ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﻋﻠﻲ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﺍﻷﺳﺘﺎﺫ ﻏﻼﻡ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﺍﳊﻜﻴﻢ ﳏﻤﺪ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﻣﻴﺎﻥ ﻏﻼﻡ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﺍﳌﻨﺸﻲ ﳏﻤﺪ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﺍﳌﻨﺸﻲ ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﺃﻭﺟﻠﺔ ﻣﻦ ﻏﻮﺭﺩﺍﺳﺒﻮﺭ‬ ‫ﻣﻴﺎﻥ ﺧﺪﺍ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﺑﻄﺎﻟﺔ‪ ،‬ﳏﺎﻓﻈﺔ ﻏﻮﺭﺩﺍﺳﺒﻮﺭ‬ ‫ﺍﳌﻨﺸﻲ ﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﺣﺎﺟﻲ ﺑﻮﺭ‪ ،‬ﳏﺎﻓﻈﺔ ﻛﺒﻮﺭ‪‬ﻠﺔ‬ ‫ﳏﻤﺪ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﻨﺠﻴﺎﻧﻮﺍﱄ‪ ،‬ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺍﳌﻨﺸﻲ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ؛ ﺍﳌﻬﻨﺪﺱ ﻣﻦ ﺑﻮﻣﺒﺎﻱ‬ ‫ﺍﻟﺴﻴﺪ ﻓﻀﻞ ﺷﺎﻩ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﺍﻟﺴﻴﺪ ﻧﺎﺻﺮ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﺍﳌﻬﻨﺪﺱ ﰲ ﺃﻭﺭﻱ‪ ،‬ﻛﺸﻤﲑ‬ ‫ﺍﳌﻨﺸﻲ ﻋﻄﺎ ﳏﻤﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﺗﺸﻨﻴﻮﺕ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻨﻚ‬ ‫ﺍﻟﺸﻴﺦ ﻧﻮﺭ ﺃﲪﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﺎﻟﻨﺪﻫﺮ‪ ،‬ﺍﳌﻘﻴﻢ ﺣﺎﻟﻴﺎ ﰲ ﳑﺒﺎﺳﻪ‬ ‫ﺍﳌﻨﺸﻲ ﺳﺮﻓﺮﺍﺯ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﻬﻨﻚ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺳﻴﺪ ﳏﻤﺪ ﺭﺿﻮﻱ ﺍﶈﺘﺮﻡ ﻣﻦ ﺣﻴﺪﺭ ﺁﺑﺎﺩ‬ ‫ﺍﳌﻔﱵ ﻓﻀﻞ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ ﻣﻊ ﺯﻭﺟﺘﻪ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﺍﳊﺎﻓﻆ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‪ ،‬ﺍﳌﻘﻴﻢ ﺣﺎﻟﻴﺎ ﰲ ﻟﻨﺪﻥ‬ ‫ﺍﻟﺒﻨ‪‬ﺎﺀ ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﻣﺴﺘﺮﻱ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﺍﻟﺒﻨ‪‬ﺎﺀ ﻏﻼﻡ ﺇﳍﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﻣﻴﺎﻥ ﻋﺎﱂ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﻣﻴﺎﻥ ﳏﻤﺪ ﺷﻔﻴﻊ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬

‫ ‬ ‫‪.٢٥٢‬‬ ‫‪.٢٥٣‬‬ ‫‪.٢٥٤‬‬ ‫‪.٢٥٥‬‬ ‫‪.٢٥٦‬‬ ‫‪.٢٥٧‬‬ ‫‪.٢٥٨‬‬ ‫‪.٢٥٩‬‬ ‫‪.٢٦٠‬‬ ‫‪.٢٦١‬‬ ‫‪.٢٦٢‬‬ ‫‪.٢٦٣‬‬ ‫‪.٢٦٤‬‬ ‫‪.٢٦٥‬‬ ‫‪.٢٦٦‬‬ ‫ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫‪.٢٦٧‬‬ ‫ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫‪.٢٦٨‬‬ ‫‪.٢٦٩‬‬ ‫‪.٢٧٠‬‬ ‫‪.٢٧١‬‬ ‫‪.٢٧٢‬‬ ‫‪.٢٧٣‬‬

‫‪٢٢٥‬‬

‫ﻣﻴﺎﻥ ﳒﻢ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﻣﻴﺎﻥ ﺧﺎﺩﻡ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﺑﺎﺑﻮ ﻏﻼﻡ ﺭﺳﻮﻝ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ‪ -‬ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ‪ -‬ﻣﻦ ‪‬ﲑﻩ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺳﺮﺩﺍﺭ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﻮﻥ ﻣﻴﺎﱐ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺩﻭﺳﺖ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﻟﻮﻥ ﻣﻴﺎﱐ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﻓﻆ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﺓ‪ ،‬ﺍﳌﻘﻴﻢ ﺣﺎﻟﻴﺎ ﰲ ﻛﺸﻤﲑ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺷﻴﺦ ﻗﺎﺩﺭ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﺃﲪﺪ ﺁﺑﺎﺩ‬ ‫ﺍﳌﻨﺸﻲ ﺍﷲ ﺩﺍﺩ ﺍﶈﺘﺮﻡ؛ ﺍﳌﻮﻇﻒ ﰲ ﻣﻌﺴﻜﺮ ﺷﺎﻫﺒﻮﺭ‬ ‫ﻣﻴﺎﻥ ﺍﳊﺎﺝ ﻭﺭﻳﺎﻡ ﻣﻦ ﺧﻮﺷﺎﺏ‬ ‫ﺍﳊﺎﻓﻆ ﺍﳌﻮﻟﻮﻱ ﻓﻀﻞ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺧﻮﺷﺎﺏ‬ ‫ﺳﻴﺪ ﺩﻟﺪﺍﺭ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﺑﻠﻬﻮﺭ‪ ،‬ﻛﺎﻧﺒﻮﺭ‬ ‫ﺳﻴﺪ ﺭﻣﻀﺎﻥ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﺑﻠﻬﻮﺭ‪ ،‬ﻛﺎﻧﺒﻮﺭ‬ ‫ﺍﻟﺴﻴﺪ ﺟﻴﻮﻥ ﻋﻠﻲ ﺍﶈﺘﺮﻡ‪ ،‬ﺑﻠﻮﻝ‪ ،‬ﺍﳌﻘﻴﻢ ﺣﺎﻟﻴﺎ ﰲ ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﺍﻟﺴﻴﺪ ﻓﺮﺯﻧﺪ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻦ ﺗﺸﺎﻧﺪ ﺑﻮﺭ‪ ،‬ﺍﳌﻘﻴﻢ ﺣﺎﻟﻴـﺎ ﰲ‬ ‫ﺍﻟﺴﻴﺪ ﺍﻫﺘﻤﺎﻡ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﻮﻫﺮﻭﻧﺪﺍ‪ ،‬ﺍﳌﻘﻴﻢ ﺣﺎﻟﻴﺎ ﰲ‬ ‫ﺍﳊﺎﺝ ﳒﻒ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﺣ ‪‬ﻲ ﻛﺘﺮﻩ‪ ،‬ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﺍﻟﺸﻴﺢ ﻏﻼﺏ ﺍﶈﺘﺮﻡ ﻣﻦ ﺣ ‪‬ﻲ ﻛﺘﺮﻩ‪ ،‬ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﺍﻟﺸﻴﺦ ﺧﺪﺍ ﲞﺶ ﺍﶈﺘﺮﻡ ﻣﻦ ﺣ ‪‬ﻲ ﻛﺘﺮﻩ‪ ،‬ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﺍﳊﻜﻴﻢ ﳏﻤﺪ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﻣﻴﺎﻥ ﻋﻄﺎ ﳏﻤﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﻣﻴﺎﻥ ﳏﻤﺪ ﺩﻳﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﺟﺎﻣﻮﻥ‬

‫ ‬

‫‪٢٢٦‬‬

‫ﻣﻴﺎﻥ ﳏﻤﺪ ﺣﺴﻦ ﺍﶈﺘﺮﻡ؛ ﺍﻟﻌﻄﺎﺭ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫ﺍﻟﺴﻴﺪ ﻧﻴﺎﺯ ﻋﻠﻲ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﺪﺍﻳﻮﻥ ﺍﳌﻘﻴﻢ ﺣﺎﻟﻴﺎ ﰲ ﺭﺍﻣﺒﻮﺭ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﻋﺒﺪ ﺍﻟﺸﻜﻮﺭ ﺍﶈﺘﺮﻡ ﻣﻦ ﺳﺮﺳﻪ‬ ‫ﺍﻟﺸﻴﺦ ﺍﳊﺎﻓﻆ ﺇﻟﻪ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺟﻬﺎﻭﺭﻳﺎﻥ‬ ‫ﻣﻴﺎﻥ ﻋﺒﺪ ﺍﻟﺴﺒﺤﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﻣﻴﺎﻥ ﺷﻬﺎﻣﺖ ﻋﻠﻲ ﺧﺎﻥ ﻣﻦ ﻧﺎﺩﻭﻥ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﶈﺘﺮﻡ‪ ،‬ﺩﻫﺎﺭﻭﺍﺭ ﻣﻦ ﻣﻨﻄﻘﺔ ﺑﻮﻣﺒﺎﻱ‬ ‫ﺍﻟﻘﺎﺿﻲ ﻋﺒﺪ ﺍﷲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻮﺕ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﳏﺼﻞ ﺍﻟﻀﺮﺍﺋﺐ ﺍﻟﺰﺭﺍﻋﻴﺔ ﺍﻟﺴﻨﻮﺭﻱ‬ ‫ﺑﺮﻛﺔ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺣﻮﻡ ﻣﻦ ﻗﺮﻳﺔ ﻏﻼﻡ ﻧﱯ‬ ‫ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻗﺮﻳﺔ ﻏﻼﻡ ﻧﱯ‬ ‫ﺻﺎﺣﺐ ﺩﻳﻦ ﺍﶈﺘﺮﻡ‪ ،‬ﺎﻝ ﻣﻦ ﻏﺠﺮﺍﺕ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻏﻼﻡ ﺣﺴﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺩﻳﻨﻪ ﻧﻐﺮ‬ ‫ﻧﻮﺍﺏ ﺩﻳﻦ ﺍﶈﺘﺮﻡ؛ ﺍﳌﺪﺭﺱ ﻣﻦ ﺩﻳﻨﻪ ﻧﻐﺮ‬ ‫ﺃﲪﺪ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﻨﺎﺭﻩ‬ ‫ﻋﺒﺪ ﺍﷲ ﺍﶈﺘﺮﻡ‪ ،‬ﺍﻟﻘﺮﺁﱐ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﻛﺮﻡ ﺇﳍﻲ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺃﻓﻨﺪﻱ ﻣﻦ ﺗﺮﻛﻴﺎ‬ ‫ﻋﺜﻤﺎﻥ ﻋﺮﺏ ﺍﶈﺘﺮﻡ ﻣﻦ ﺍﻟﻄﺎﺋﻒ‬ ‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺣﻮﻡ‪ ،‬ﺗﺸﻤﺎﺭﻭ‬ ‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﶈﺘﺮﻡ ﺍﻟﺒﻐﺪﺍﺩﻱ‬ ‫ﻣﻴﺎﻥ ﻛﺮﱘ ﲞﺶ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺣﻮﻡ ﻭﺍﳌﻐﻔﻮﺭ ﻟﻪ ﻣﻦ ﲨـﺎﻝ ﺑـﻮﺭ‪،‬‬

‫‪.٢٧٤‬‬ ‫‪.٢٧٥‬‬ ‫‪.٢٧٦‬‬ ‫‪.٢٧٧‬‬ ‫‪.٢٧٨‬‬ ‫‪.٢٧٩‬‬ ‫‪.٢٨٠‬‬ ‫‪.٢٨١‬‬ ‫‪.٢٨٢‬‬ ‫‪.٢٨٣‬‬ ‫‪.٢٨٤‬‬ ‫‪.٢٨٥‬‬ ‫‪.٢٨٦‬‬ ‫‪.٢٨٧‬‬ ‫‪.٢٨٨‬‬ ‫‪.٢٨٩‬‬ ‫‪.٢٩٠‬‬ ‫‪.٢٩١‬‬ ‫‪.٢٩٢‬‬ ‫‪.٢٩٣‬‬ ‫‪.٢٩٤‬‬ ‫‪.٢٩٥‬‬ ‫ﳏﺎﻓﻈﺔ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﶈﺘﺮﻡ ﺍﳌﻌﺮﻭﻑ ﺑﻌﺰﻳﺰ ﺍﻟﺪﻳﻦ‪ ،‬ﻧﺎﺳﻨﻎ‬ ‫‪.٢٩٦‬‬

‫ ‬ ‫‪.٢٩٧‬‬ ‫‪.٢٩٨‬‬ ‫‪.٢٩٩‬‬ ‫‪.٣٠٠‬‬ ‫‪.٣٠١‬‬ ‫‪.٣٠٢‬‬ ‫‪.٣٠٣‬‬ ‫‪.٣٠٤‬‬ ‫‪.٣٠٥‬‬ ‫‪.٣٠٦‬‬ ‫‪.٣٠٧‬‬ ‫‪.٣٠٨‬‬ ‫‪.٣٠٩‬‬ ‫ﺳﺎﻣﺎﻧﻪ‪ ،‬ﺑﺘﻴﺎﻟﻪ‬ ‫‪.٣١٠‬‬ ‫ﺟﻬﻠﻢ‬ ‫‪.٣١١‬‬ ‫ﳏﺎﻓﻈﺔ ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫‪.٣١٢‬‬ ‫‪.٣١٣‬‬

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‫ﺍﳊﺎﻓﻆ ﻏﻼﻡ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻣﻦ ‪‬ﲑﻩ‪ ،‬ﺍﳌﻘﻴﻢ ﺣﺎﻟﻴﺎ ﰲ ﻗﺎﺩﻳﺎﻥ‬ ‫ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺍﶈﺘﺮﻡ‪ ،‬ﻧﻘﺸﻪ ﻧﻮﻳﺲ‪ ،‬ﻛﺎﻟﻜﺎﺭﻳﻠﻮﻯ‬ ‫ﺃﲪﺪ ﺩﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﻬﺎﺭﻳﺎﻥ‬ ‫ﳏﻤﺪ ﺃﻣﲔ؛ ﺑﺎﺋﻊ ﺍﻟﻜﺘﺐ‬ ‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﻮﺩ ﺣﺴﻦ ﺧﺎﻥ ﺍﶈﺘﺮﻡ؛ ﻣﺪﺭﺱ)ﻣﻮﻇﻒ( ﺑﺘﻴﺎﻟﺔ‬ ‫ﳏﻤﺪ ﺭﺣﻴﻢ ﺍﻟﺪﻳﻦ ﻣﻦ ﻗﺮﻳﺔ ﺣﺒﻴﺐ ﻭﺍﻟﻪ‬ ‫ﺍﻟﺸﻴﺦ ﺣﺮﻣﺔ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﺍﻟﻜﺮﺍﺭﻭﻱ ﻣﻦ ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﻣﻴﺎﻥ ﻧﻮﺭ ﳏﻤﺪ ﺍﶈﺘﺮﻡ‪ ،‬ﻏﻮﺛﺠﺮﻩ‪ ،‬ﺑﺘﻴﺎﻟﻪ‬ ‫ﺍﻟﺒﻨ‪‬ﺎﺀ ﺇﺳﻼﻡ ﺃﲪﺪ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﺣﺴﻴﲏ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﺍﻟﻘﺎﺿﻲ ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ ﻣﻦ ﺃﻛﱪ ﺁﺑﺎﺩ‬ ‫ﺳﻌﺪ ﺍﷲ ﺧﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﳊﻖ ﺍﶈﺘﺮﻡ ﺍﺑﻦ ﺍﳌﻮﻟﻮﻱ ﻓﻀﻞ ﺣﻖ ﺍﶈﺘﺮﻡ؛ ﻣﺪﺭﺱ‪،‬‬ ‫ﺍﳌﻮﻟﻮﻱ ﺣﺒﻴﺐ ﺍﷲ ﺍﶈﺘﺮﻡ ﺍﳌﺮﺣﻮﻡ؛ ﺍﶈﺎﻓﻆ ﰲ ﻣﻜﺘﺐ ﺍﻟﺸﺮﻃﺔ ﰲ‬ ‫ﺭﺟﺐ ﻋﻠﻲ ﺍﶈﺘﺮﻡ‪ -‬ﺍﳌﺘﻘﺎﻋﺪ‪ -‬ﻣﻦ ﺳﻜﺎﻥ ﺟﻬﻮﻧـﺴﻲ ﻛﻬﻨـﻪ‪،‬‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﺳﻴﺪ ﻣﻨﺼﺐ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ‪ -‬ﺍﳌﺘﻘﺎﻋﺪ‪ -‬ﻣﻦ ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﻣﻴﺎﻥ ﻛﺮﱘ ﺍﷲ ﺍﶈﺘﺮﻡ؛ ﺍﻟﺮﻗﻴﺐ ﰲ ﺍﻟﺸﺮﻃﺔ‬ ‫********‬

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‫ﺍﻧﻈﺮﻭﺍ ﺍﻵﻥ؛ ﺇﻥ ﺇﺩﺭﺍﺝ ﺃﲰﺎﺀ ﻫﺆﻻﺀ ﺍﻟـ ‪ ٣١٣‬ﳐﻠﺼﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﲢﻘﻴ ‪‬ﻖ‬ ‫ﻟﻨﻔﺲ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺃﺣﺎﺩﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ‪ .‬ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﻛﻠﻤﺔ "ﻛﺪﻋـﻪ"‬ ‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺗﻨﺒﺊ ﺑﺼﺮﺍﺣﺔ ﻋﻦ ﺍﺳﻢ ﻗﺎﺩﻳﺎﻥ‪ .‬ﻓﻤﻀﻤﻮﻥ ﺍﳊﺪﻳﺚ ﻳﻨﺤﺼﺮ ﰲ‬ ‫ﺏ ﻣﻄﺒﻮﻉ ﻳﻀﻢ ﺃﲰﺎﺀ‬ ‫ﺃﻥ ﺍﳌﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ ﺳﻴﻮﻟﺪ ﰲ ﻗﺎﺩﻳﺎﻥ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻋﻨﺪﻩ ﻛﺘﺎ ‪‬‬ ‫‪ ٣١٣‬ﺻﺎﺣﺒﺎ ﻟﻪ‪ .‬ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻬﻢ ﺃﻥ ﻫـﺬﺍ ﺍﻷﻣـﺮ ﱂ ﻳﻜـﻦ ﰲ‬ ‫ﺐ ﻧ‪‬ﺸﺮﺕ ﰲ ﺍﻟﻌﺎﱂ ﻗﺒﻞ ﺃﻟﻒ ﺳﻨﺔ‬ ‫ﻣﻘﺪﺭﰐ ﺃﻥ ﺃﺳﺠﻞ ﺍﺳﻢ ﻗﺮﻳﱵ "ﻗﺎﺩﻳﺎﻥ" ﰲ ﻛﺘ ٍ‬ ‫ﺖ ﺍﳌﻄﺒﻌﺔ‬ ‫ﻣﻦ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ‪ .‬ﻛﻤﺎ ﺃﱐ ﱂ ﺃﺑﺘﻜﺮ ﺃﺟﻬﺰﺓ ﺍﻟﻄﺒﺎﻋﺔ ﻟﻴ‪‬ﻈ ‪‬ﻦ ﺃﱐ ﺍﺧﺘﺮﻋ ‪‬‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﻟﻨﻴﻞ ﻫﺬﺍ ﺍﳍﺪﻑ‪ ،‬ﻛﻤﺎ ﱂ ﻳﻜﻦ ﰲ ﻭﺳﻌﻲ ﺧﻠ ‪‬ﻖ ‪ ٣١٣‬ﳐﻠﺼﺎ‪ ،‬ﺑﻞ‬ ‫ﻗﺪ ﻫﻴﺄ ﺍﷲ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏ ﺑﻘﺪﺭﺗﻪ ﻟﻴﺤﻘﻖ ﻧﺒﻮﺀﺓ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ‪.‬‬ ‫ﻟﻜﻦ ﺣﺎﻟﺔ ﻣﺸﺎﻳﺦ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﺗﺒﻌﺚ ﻋﻠﻰ ﺃﺳﻒ ﺷﺪﻳﺪ‪ ،‬ﻓﻬﻢ ﻻ ﳛﺒﻮﻥ ﺃﻥ‬ ‫ﻱ ﻧﺒﻮﺀﺓ ﻟﻠﻨﱯ ‪ ،‬ﻓﺒﺄﻱ ﻭﺿﻮﺡ ﲢﻘﻘﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ ﺍﻟﺬﻱ ﻇ ﹼﻞ ﰲ‬ ‫ﺗﺘﺤﻘﻖ ﺃ ‪‬‬ ‫ﺃﻭﻝ ﺍﻷﻣﺮ ﻳﻬﻴﻢ ﻛﺎ‪‬ﺎﻧﲔ ﻭﺍﻟﺘﺎﺋﻬﲔ ﻭﺍﺳﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺸﺮﻁ ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻹﳍﺎﻡ ﺑﺴﺒﺐ‬ ‫ﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺃﺧﲑﺍ ﺩﺧﻞ ﺟﻬﻨﻢ ﰲ ﺣﺎﻟﺔ ﲡﺎﺳﺮﻩ ﲟﻮﺟﺐ ﺍﻹﳍـﺎﻡ ﺍﻹﳍـﻲ‬ ‫ﺍﳊﺎﺳﻢ! ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻨﺒﻮﺀﺓ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﺃﹸﻧﺒ ﹶﺊ ﻋﻨﻬﺎ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٢٤١‬ﻣﻦ ﻛﺘـﺎﺏ‬ ‫ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻗﺒﻞ ‪ ١٧‬ﻋﺎﻣﺎ ﻣﻦ ﺍﻟﻴﻮﻡ‪ .‬ﻓﻜﻤﺎ ﺃﻛﻞ ﺍﻟﻘﺴﺎﻭﺳ ﹸﺔ ﳒﺎﺳﺔ ﺍﻟـﺰﻭﺭ‬ ‫ﻭﺍﻟﻜﺬﺏ ﰲ ﺗﻜﺬﻳﺐ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﻘﺪ ﺃﻛﻞ ﻋﺒ ‪‬ﺪ ﺍﳊﻖ ﻭﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﻐﺰﻧﻮﻳـﺎﻥ‬ ‫ﺲ ﺍﻟﻨﺠﺎﺳﺔ؛ ﻓﻜﻤﺎ ﻫﺎﺟﻢ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﻹﺳﻼ ‪‬ﻡ‬ ‫ﻭﻏﲑ‪‬ﳘﺎ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺭﺿﲔ ﻧﻔ ‪‬‬ ‫ﻓﻘﺪ ﻫﺎﲨﻪ ﻫﺆﻻﺀ ﺃﻳﻀﺎ‪ .‬ﺫﻟﻚ ﻷﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻛﺎﻧﺖ ﺁﻳ ﹰﺔ ﻋﻠﻰ ﺗﺄﻳﻴﺪ ﺍﻹﺳـﻼﻡ‪،‬‬ ‫ﻓﻬﺆﻻﺀ ﱂ ﻳﻌﺒﺄﻭﺍ ﺑﺎﻹﺳﻼﻡ ﺷﻴﺌﺎ ﻭﱂ ﻳﻮﻇﻔﻮﺍ ﺃﺩﱏ ﺣﻴﺎﺀ ﺃﻭ ﻧﺪﻡ ﺃﻭ ﺗﻘﻮﻯ‪ .‬ﻓﻠﻬـﺬﺍ‬ ‫ﻛﺎﻥ ﺍﻟﻨﱯ ﻗﺪ ﲰ‪‬ﻰ ﻫﺆﻻﺀ ﻳﻬﻮﺩﺍ‪ ،‬ﻓﻠﻮ ﺍﻋﺘﺮﺽ ﻫﺆﻻﺀ ﻋﻦ ﺁ‪‬ـﻢ ﺑـﺼﺪﻕ ﺃﻭ‬ ‫ﺃﺛﺎﺭﻭﺍ ﺍﻋﺘﺮﺍﺿﺎ ﺻﺎﺩﻗﺎ ﳌﺎ ﺃﺑﺪﻳﻨﺎ ﺍﻷﺳﻒ ﻋﻠﻴﻬﻢ‪ ،‬ﻟﻜﻨﻬﻢ ﺑﺼﻘﻮﺍ ﰲ ﻭﺟـﻪ ﺍﳊـﻖ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺸﺮﻕ ﻛﺎﻟﺸﻤﺲ‪ .‬ﻓﻌﺒﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ ﻳﻜﺘﺐ ﻣﺮﺍﺭﺍ ﺃﻥ ﺍﻟﻨﺼﺮ ﻛـﺎﻥ‬ ‫ﺣﻠﻴﻒ ﺍﻟﻘﺴﺎﻭﺳﺔ‪ .‬ﻓﻤﺎﺫﺍ ﻧﻘﻮﻝ ﻭﻧﻜﺘﺐ ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﻫﺆﻻﺀ ﺳﻮﻯ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺃﻳﻬـﺎ‬ ‫ﺍﻟﺸﻘﻲ ﺫﻭﻱ ﺍﳋﺼﺎﻝ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﻗﺪ ﺍﺳﻮﺩ‪‬ﺕ ﻭﺟﻮﻩ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﺍﺳﻮ ‪‬ﺩ ﻭﺟﻬ‪‬ـﻚ‬

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‫ﺃﻳﻀﺎ ﻣﻌﻬﻢ‪ ،‬ﻓﻨـﺰﻟﺖ ﻋﻠﻰ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻟﻌﻨ ﹲﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺃﻛﻠﺘ‪‬ﻚ ﺗﻠﻚ ﺍﻟﻠﻌﻨ ﹸﺔ ﺃﻧﺖ‬ ‫ﺖ ﻋﻠﻰ ﺣﻖ ﻓﺄﺭِﱐ ﺍﻵﻥ ﺃﻳﻦ ﺁ‪‬ﻢ؟ ﺃﻳﻬﺎ ﺍﳋﺒﻴﺚ‪ ،‬ﺣﺘ‪‬ﺎﻡ ﺗﻈﻞ ﺣﻴ‪‬ـﺎ؟‬ ‫ﺃﻳﻀﺎ‪ ،‬ﻓﺈﻥ ﻛﻨ ‪‬‬ ‫ﺃﱂ ﳛﺪ‪‬ﺩ ﻟﻚ ﻳﻮﻡ ﻟﻠﻤﻮﺕ؟!‬ ‫ﻛﻤﺎ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻌﺪﻝ ﻭﻣﻼﺣﻈﺔ ﻣﺪﻯ ﻗﻮﺓ ﻭﺟﻼﺀ ﲢﻘﻖ ﻧﺒﻮﺀﺓ ﺍﳋﺴﻮﻑ‬ ‫ﻭﺍﻟﻜﺴﻮﻑ ﻭﻗﺪ ﺷﻬﺪﺕ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺩﻋﻮﺍﻯ‪ ،‬ﻟﻜﻦ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻈﺎﳌﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ‬ ‫ﻳﻨﻜﺮﻭ‪‬ﺎ ﺃﻳﻀﺎ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺭﺋﻴﺲ ﺍﻟﺪﺟﺎﻟﲔ ﻋﺒﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ ﻭﲨﺎﻋﺘ‪‬ﻪ ﺑﺄﺳﺮﻫﺎ‪،‬‬ ‫"ﻋﻠﻴﻬﻢ ﻧﻌﺎ ﹸﻝ ﻟﻌ‪‬ﻦ ﺍﷲ ﺃﻟﻒ ﺃﻟﻒ ﻣﺮﺓ"‪ .‬ﻓﻬﻮ ﻳﻘﻮﻝ ﰲ ﺇﻋﻼﻧﻪ ﺍﻟﻘـﺬﺭ ﲟﻨﺘـﻬﻰ‬ ‫ﺍﻹﺻﺮﺍﺭ ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺃﻳﻀﺎ ﱂ ﺗﺘﺤﻘﻖ‪ ،‬ﻓﺄﻳﻬﺎ ﺍﻟﺪﺟﺎﻝ ﺍﻟﻨﺠﺲ‪ ،‬ﺇﻥ ﺍﻟﻨﺒﻮﺀﺓ ﻗـﺪ‬ ‫ﲢﻘﻘﺖ‪ ،‬ﻏﲑ ﺃﻥ ﺗﻌﺼﺒﻚ ﻗﺪ ﺃﻋﻤﺎﻙ؛ ﻓﻜﻠﻤﺎﺕ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻷﺻﻠﻴﺔ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﺍﻹﻣﺎﻡ‬ ‫ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ ﰲ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻛﻤﺎ ﻳﻠﻲ‪" :‬ﺇﻥ ﳌﻬﺪﻳﻨﺎ ﺁﻳﺘﲔ ﱂ ﺗﻜﻮﻧـﺎ ﻣﻨـﺬ ﺧﻠـﻖ‬ ‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻳﻨﻜﺴﻒ ﺍﻟﻘﻤﺮ ﻷﻭﻝ ﻟﻴﻠﺔ ﻣﻦ ﺭﻣﻀﺎﻥ ﻭﺗﻨﻜﺴﻒ ﺍﻟﺸﻤﺲ‬ ‫ﰲ ﺍﻟﻨﺼﻒ ﻣﻨﻪ‪...‬ﺍﱁ"‪.‬‬ ‫ﺃﻱ ﻟﺘﺄﻳﻴﺪ ﻣﻬﺪﻳﻨﺎ ﻭﺗﺼﺪﻳﻘﻪ ﻫﻨﺎﻙ ﺁﻳﺘﺎﻥ‪ ،‬ﻭﱂ ﺗﻈﻬﺮ ﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﰲ ﺯﻣﻦ ﺃﻱ‬ ‫ﻉ ﻣﻨﺬ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﳘﺎ ﺃﻥ ﺍﻟﻘﻤﺮ ﺳﻴﻨﺨﺴﻒ ﰲ ﺃﻭﻝ ﻟﻴﻠﺔ ﻣﻦ‬ ‫ﻣ ‪‬ﺪ ٍ‬ ‫ﻟﻴﺎﱄ ﺍﳋﺴﻮﻑ ﺍﻟﺜﻼﺛﺔ ﰲ ﺃﻳﺎﻡ ﺍﺩ‪‬ﻋﺎﺀ ﺍﳌﻬﺪﻱ؛ ﺃﻱ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮ‪ ،‬ﻭﺗﻨﻜـﺴﻒ‬ ‫ﺍﻟﺸﻤﺲ ﰲ ﻭﺳﻂ ﺃﻳﺎﻡ ﺍﻟﻜﺴﻮﻑ؛ ﺃﻱ ﰲ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﱂ ﳚﺘﻤﻊ ﺍﳋﺴﻮﻑ‬ ‫ﻭﺍﻟﻜﺴﻮﻑ ﰲ ﻫﺬﻩ ﺍﻟﺘﻮﺍﺭﻳﺦ ﰲ ﺭﻣﻀﺎﻥ ﻣﻨﺬ ﺧﻠﻖ ﺍﻟـﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻋﻨـﺪ‬ ‫ﻉ‪ .‬ﻭﱂ ﻳﻘﺼﺪ ﺍﻟﻨﱯ ﺃﻧﻪ ﺳﻴﺤﺪﺙ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺧﻼﻓـﺎ‬ ‫ﺍﺩﻋﺎﺀ ﺃﻱ ﻣ ‪‬ﺪ ٍ‬ ‫ﻟﺴﻨﻦ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﱂ ﻳﻮﺟﺪ ﰲ ﺍﳊﺪﻳﺚ ﺃﻱ ﻛﻠﻤﺔ ‪‬ﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻣـﺮﺍﺩﻩ ﺃﻥ‬ ‫ﻑ ﰲ ﻫﺬﻩ ﺍﻟﺘﻮﺍﺭﻳﺦ ﺍﶈﺪﺩﺓ ﰲ ﺭﻣﻀﺎﻥ ﻟﻦ ﻳﺼﺎﺩﻑ ﺍﺩﻋﺎﺀ ﺃﺣﺪ‬ ‫ﻑ ﻭﺍﻟﻜﺴﻮ ‪‬‬ ‫ﺍﳋﺴﻮ ‪‬‬ ‫ﺑﺄﻧﻪ ﺍﳌﻬﺪﻱ ﺃﻭ ﺍﻟﺮﺳﻮﻝ ‪ -‬ﺻﺎﺩﻗﺎ ﻛﺎﻥ ﺃﻭ ﻛﺎﺫﺑﺎ‪ -‬ﻗﺒﻞ ﺫﻟﻚ ﺍﳌﻬﺪﻱ‪ .‬ﻓﻜﺎﻥ ﳚﺐ‬ ‫ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺸﻜﹼﻮﻥ ﰲ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﺃﻱ ﻣﺜﺎﻝ‬ ‫ﻣﻦ ﺍﳌﺎﺿﻲ ﺑﺬﻛﺮ ﻛﺘﺎﺏ ﻭﺭﺩ ﻓﻴﻪ‪ ،‬ﺣﻴﺚ ﻭﺭﺩ ﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌـﺪﻋﻲ ﻇﻬـﺮ ﰲ‬ ‫ﺍﳌﺎﺿﻲ ﻭﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﻗﺪ ﺣﺪﺙ ﰲ ﺯﻣﻨﻪ ﺃﻳﻀﺎ‪ ،‬ﻟﻜﻨﻬﻢ ﱂ‬

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‫ﻳﺘﻮﺟﻬﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻭﻗﺪ‪‬ﻣﻮﺍ ﻫﺬﺍ ﺍﻟﻌﺬﺭ ﺍﻟﻨﺎﺟﻢ ﻣﻦ ﲪﻘﻬﻢ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺓ ﺗﻘﻮﻝ‬ ‫ﲞﺴﻮﻑ ﺍﻟﻘﻤﺮ ﻷﻭﻝ ﻟﻴﻠﺔ ﰲ ﺭﻣﻀﺎﻥ ﻭﻛﺴﻮﻑ ﺍﻟﺸﻤﺲ ﰲ ﺍﳋﺎﻣﺲ ﻋـﺸﺮ‪ ،‬ﻻ‬ ‫ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ‪ .‬ﻣﻦ ﺃﻱ ﻛﻠﻤﺔ ﺍﺳﺘﻨﺒﻂ ﻫﺆﻻﺀ ﺍﳊﻤﻘﻰ ﻫﺬﻩ ﺍﳌﻌﺎﱐ؟ ﺃﻳﻬﺎ ﺍﻷﻏﺒﻴـﺎﺀ‬ ‫ﺍﻟﻌﻤﻴﺎﻥ ﺍﳌﺴﻴﺌﻮﻥ ﺇﱃ ﻟﻘﺐ "ﺍﳌﻮﻟﻮﻱ"‪ ،‬ﺗﺪﺑﺮﻭﺍ ﻗﻠﻴﻼ ﰲ ﻛﻠﻤﺔ ﺧـﺴﻮﻑ ﺍﻟﻘﻤـﺮ‬ ‫ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻠﻮ ﺃﺭﺍﺩ ﺍﻟﻨﱯ ﺃﻥ ﺍﳋﺴﻮﻑ ﺳﻮﻑ ﳛﺪﺙ ﺃﻭ ﹶﻝ ﻟﻴﻠﺔ ﳌـﺎ‬ ‫ﻱ ﻣـﻦ‬ ‫ﺍﺳﺘﺨﺪﻡ ﻛﻠﻤﺔ "ﺍﻟﻘﻤﺮ"‪ ،‬ﺑﻞ ﻻﺳﺘﺨﺪﻡ ﻛﻠﻤﺔ "ﺍﳍﻼﻝ" ﻓـﻼ ﻳـﺴﻤ‪‬ﻲ ﺃ ‪‬‬ ‫ﺃﺻﺤﺎﺏ ﺍﳌﻌﺎﺟﻢ ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﺍﻟﻘﻤ ‪‬ﺮ ﻗﻤﺮﺍ ﰲ ﻟﻴﻠﺘﻪ ﺍﻷﻭﱃ‪ ،‬ﺑﻞ ﺇﻧﻪ ﻳﺴﻤ‪‬ﻰ ﻫﻼﻻ ﰲ‬ ‫ﺍﻟﻠﻴﺎﱄ ﺍﻟﺜﻼﺙ ﺍﻷﻭﱃ‪ ،‬ﻓﻬﺬﻩ ﻗﺮﻳﻨﺔ ﻭﺍﺿﺤﺔ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺃﻭﻝ ﻟﻴﻠﺔ ﻫﻨﺎ ﺃﻭﻝ‬ ‫ﻟﻴﻠﺔ ﻣﻦ ﻟﻴﺎﱄ ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ﻭﻟﻴﺴﺖ ﺃﻭﱃ ﻟﻴﺎﱄ ﺍﻟﺸﻬﺮ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺃﻭﻝ ﻟﻴﻠﺔ‬ ‫ﻣﻦ ﺍﻟﺸﻬﺮ ﻟﻜﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﻛﻠﻤﺔ "ﺍﳍﻼﻝ" ﻻ "ﺍﻟﻘﻤﺮ"‪ ،‬ﻭﻟﻜﺎﻥ‬ ‫ﺍﻟﻨﺺ ﻛﺎﻟﺘﺎﱄ‪" :‬ﻳﻨﻜﺴﻒ ﺍﳍﻼﻝ ﻷﻭﻝ ﻟﻴﻠﺔ"‪ .‬ﻭﳑﺎ ﳚﺪﺭ ﺑﺎﻟﺘﻔﻜﲑ ﺃﻥ ﻫﺆﻻﺀ ﻣﻊ‬ ‫ﻣﺒﻠﻎ ﻋﻠﻤﻬﻢ ﻫﺬﺍ ﻳﺴﻤ‪‬ﻮﻥ ﻣﻮﻟﻮﻳﲔ ﺇﺫ ﻻ ﻳﻌﺮﻓﻮﻥ ﺣﱴ ﺍﻵﻥ ﺃﻥ ﺍﻟﻘﻤﺮ ﰲ ﺃﻭﻝ ﻟﻴﻠﺔ‬ ‫ﻳﺴﻤ‪‬ﻰ ﻫﻼﻻ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻔﻜﺮﺓ ﺑﺄﻥ ﲨﻠﺔ "ﱂ ﺗﻜﻮﻧﺎ ﻣﻨﺬ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ" ﺍﻟـﻮﺍﺭﺩﺓ ﰲ‬ ‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺗﺸﲑ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﻳﻜﻮﻥ ﺧﺎﺭﻗﺎ ﻟﻠﻌﺎﺩﺓ ﻭﻟﻴﺲ‬ ‫ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﻣﻌﺮﻭﻓﺔ ﻭﻣﻌﻠﻮﻣﺔ ﻋﻨﺪ ﺍﳌﻨﺠﻤﲔ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻮﺳﻮﺳﺔ ﺃﻳﻀﺎ ﺗﺪﻝ ﻗﻄﻌـﺎ‬ ‫ﻆ ﳍﻢ ﻣﻦ ﻋﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﺪﺑ‪‬ﺮ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﳏﺮﻭﻣﻮﻥ ﻣﻨﻪ ﲤﺎﻣﺎ‪ .‬ﺇﻥ‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺣ ﱠ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺷﺒ‪‬ﻪ ﺍﻟﻴﻬﻮﺩ ﺑﺎﳊﻤﺎﺭ ﳛﻤﻞ ﺃﺳﻔﺎﺭﺍ‪ ،‬ﺃﻣﺎ ﻫـﺆﻻﺀ ﻓﻤﺠـﺮﺩ ﲪـﲑ‪،‬‬ ‫ﻭﳏﺮﻭﻣﻮﻥ ﺣﱴ ﻣﻦ ﺷﺮﻑ ﺃﻥ ﻳ‪‬ﺤﻤ‪‬ﻞ ﻋﻠﻴﻬﻢ ﻛﺘﺎﺏ‪ ،‬ﻓﻜﻞ ﻟﺒﻴﺐ ﻋﻨﺪﻩ ﻧﺼﻴﺐ ﻣﻦ‬ ‫ﺍﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻬﻢ ﺃﻥ ﺍﻟﻀﻤﲑ ﰲ "ﱂ ﺗﻜﻮﻧﺎ" ﺭﺍﺟﻊ ﺇﱃ "ﺁﻳﺘﲔ"؛ ﳑﺎ‬ ‫ﻳﻌﲏ ﺃﻥ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﱂ ﺗﻮﻫﺒﺎ ﻷﺣﺪ ﻗﺒﻞ ﺍﳌﻬﺪﻱ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ ﺍﺳﺘﺪﻟﻮﺍ ﺃﻥ ﺍﳋﺴﻮﻑ‬ ‫ﻭﺍﻟﻜﺴﻮﻑ ﺳﻴﻜﻮﻧﺎﻥ ﺧﺎﺭﻗﹶﲔ ﻟﻠﻌﺎﺩﺓ‪ ،‬ﻓﺄﻱ ﻛﻠﻤﺔ ﺗﺪﻝ ﻋﻠﻰ ﺧﺮﻕ ﺍﻟﻌﺎﺩﺓ؟ ﻭﳌـﺎ‬ ‫ﻛﺎﻥ ﺍﳌﻄﻠﻮﺏ ﺃﻧﻪ ﱂ ﻳﺘﻔﻖ ﻷﺣﺪ ﻛﺴﻮﻑ ﻭﺧـﺴﻮﻑ ﰲ ﻫـﺬﻩ ﺍﻟﺘـﻮﺍﺭﻳﺦ ﰲ‬ ‫ﺖ ﻋﻠـﻰ ﺍﷲ ﺃﻥ‬ ‫ﺭﻣﻀﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﺳﻴﻈﻬﺮ ﻟﻺﻣﺎﻡ ﺍﳌﻬﺪﻱ ﻓﻘﻂ‪ ،‬ﻓﺄﻱ ﺿﺮﻭﺭﺓ ﻓﺮﺿ ‪‬‬

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‫ﳜﺴﻒ ﺍﻟﻘﻤﺮ ﺧﻼﻓﺎ ﻟﺴﻨﺘﻪ ﺍﻟﻘﺪﳝﺔ ﰲ ﺃﻭﻝ ﻟﻴﻠﺔ ﺣﻴﺚ ﻳﻜﻮﻥ ﺃﺻﻼ ﻛﺎﳌﻌﺪﻭﻡ‪ ،‬ﻟﻘﺪ‬ ‫ﺣﺪﺩ ﺍﷲ ﻣﻦ ﺍﻟﻘﺪﱘ ﻟﻴﺎﱄ ‪١٣‬ﻭ ‪ ١٤‬ﻭ‪ ١٥‬ﳋﺴﻮﻑ ﺍﻟﻘﻤﺮ ﻭﺃﻳﺎﻡ ‪ ٢٧‬ﻭ ‪ ٢٨‬ﻭ‬ ‫ﻚ ﰲ ﺫﻟـﻚ‬ ‫‪ ٢٩‬ﻟﻜﺴﻮﻑ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻼ ﺗﻌﲏ ﺍﻟﻨﺒﻮﺀﺓ ﺃﺑﺪﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺳﻴﻨﻔ ‪‬‬ ‫ﺍﻟﻴﻮﻡ‪ .‬ﻭﻣ‪‬ﻦ ﻳﻌﺘﻘﺪ ﺫﻟﻚ ﻓﻬﻮ ﲪﺎﺭ ﻻ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﻜﻠﻤﺎﺕ ﺍﻟﻨﺒﻮﺀﺓ ﺻﺮﳛﺔ ﻭﺗﻮﺿـﺢ‬ ‫ﲜﻼﺀ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ "ﱂ ﺗﻜﻮﻧﺎ" ﺃﻥ ﺍﳌﻬﺪﻱ ﺳﻴﺸﺮ‪‬ﻑ ﺑﺘﺨﺼﻴﺺ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻪ‪ ،‬ﻛﻤﺎ‬ ‫ﻉ ﺁﺧﺮ‪ ،‬ﺳـﻮﺍﺀ ﺃﻛـﺎﻥ‬ ‫ﺃﻥ ﻣﺪﻟﻮﻝ ﺍﻟﻨﺒﻮﺀﺓ ﺃﻳﻀﺎ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﱂ ﺗﻮﻫﺐ ﻷﻱ ﻣ ‪‬ﺪ ٍ‬ ‫ﺻﺎﺩﻗﺎ ﺃﻡ ﻛﺎﺫﺑﺎ‪ ،‬ﻭﺇﳕﺎ ‪‬ﺧﺼ‪‬ﺖ ﺑﺎﳌﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻭﺇﺫﺍ ﻛـﺎﻥ ﻫـﺆﻻﺀ ﺍﳌـﺸﺎﻳﺦ‬ ‫ﻱ ﻣـﺪ‪‬ﻉ ﰲ‬ ‫ﺍﻟﻈﺎﳌﻮﻥ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺗﻘﺪﱘ ﻣﺜﺎﻝ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﳋﺴﻮﻓﲔ ﰲ ﺯﻣ ِﻦ ﺃ ‪‬‬ ‫ﺍﳌﺎﺿﻲ ﻓﻠﻴﻘﺪﻣﻮﺍ‪ ،‬ﻓﺈﺫﺍ ﻗﺪ‪‬ﻣﻮﺍ ﻓﺴﺄﹸﻋﺘﺒ‪‬ﺮ ﻛﺎﺫﺑﺎ ﺑﻼ ﺷﻚ‪ ،‬ﻭﺇﻻ ﻻ ﻳﻨﻜـﺮﻭﺍ ﻫـﺬﻩ‬ ‫ﺍﳌﻌﺠﺰﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺸﺄﻥ ﻟﻌﺪﺍﺋﻲ ﻭﺑﺪﺍﻓﻊ ﻣﻌﺎﺭﺿﱵ‪.‬‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﳌﺸﺎﻳﺦ‪ ،‬ﺇﻧﻜﻢ ﻭﺻﻤ ﹶﺔ ﻋﺎﺭ ﰲ ﻭﺟﻪ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻓﺘﺤﻮﺍ ﺍﻟﻌﻴﻮﻥ ﻭﻻﺣِﻈﻮﺍ‬ ‫ﻣﺎ ﺃﺷﻨﻊ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﺍﺭﺗﻜﺒﺘﻤﻮﻩ‪ ،‬ﻓﺎﳌﻮﺕ ﺃﻓﻀﻞ ﻣﻦ ﺣﻴﺎﺓ ﺍﳉﻬـﻞ‪ ،‬ﻓﻮﺍﺿـ ‪‬ﺢ ﺃﻥ‬ ‫ﺍﳊﺪﻳﺚ ﻻ ﻳﻌﺘﱪ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﻋﺪﳝ‪‬ﻲ ﺍﻟﻨﻈﲑ‪ ،‬ﺑﻞ ﺍﺧﺘﺼﺎﺻ‪‬ﻬﻤﺎ ﺑﺎﳌﻬﺪﻱ‬ ‫ﻫﻮ ﻋﺪﱘ ﺍﻟﻨﻈﲑ‪ ،‬ﺃﻱ ﺃﻥ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﻣﻦ ﺃﺟﻞ ﺍﳌﻬﺪﻱ ﰲ ﺍﻟﺘﻮﺍﺭﻳﺦ ﺍﳌﻌﻴﻨﺔ‬ ‫ﰲ ﺷﻬﺮ ﻣﻌﲔ ﱂ ﻳﺴﺒﻖ ﳍﺎ ﻧﻈﲑ ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﳌﻬﺪﻳﻨﺎ ﺁﻳﺘﲔ‬ ‫ﱂ ﺗﻜﻮﻧﺎ ﻷﺣﺪ ﻣﻨﺬ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻓﺎﳍﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﻫﻨـﺎ ﺃﻥ‬ ‫ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻠﺘﲔ ﻭ‪‬ﻫﺒﺘﺎ ﻟﻠﻤﻬﺪﻱ ﺑﺼﻔﺔ ﺧﺎﺻﺔ ﱂ ﺗﻮﻫﺒﺎ ﻷﺣﺪ ﻗﺒﻠﻪ‪ .‬ﻭﻛﻠﻤﺔ "ﱂ‬ ‫ﺗﻜﻮﻧﺎ" ﺗﺘﻌﻠﻖ ﺑـ "ﺁﻳﺘﲔ"‪ ..‬ﺃﻱ ﺃ‪‬ﻤﺎ ‪‬ﺧﺼ‪‬ﺘﺎ ﺑﺎﳌﻬﺪﻱ‪ .‬ﻭﱂ ﻳ‪‬ﻘﺼﺪ ﺑﻴـﺎﻥ ﻧـﺪﺭﺓ‬ ‫ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺎﻳﺔ ﺍﺧﺘﺼﺎﺹ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻛﻠﺘﻴﻬﻤﺎ ﺑﺎﳌﻬﺪﻱ‪ ،‬ﻻ‬ ‫ﺃﻧﻪ ﻳﺬﻛﺮ ﺣﺎﻟﺔ ﻧﺎﺩﺭﺓ ﻟﻠﺨﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‪ .‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺑﻴـﺎﻥ ﺣﺎﻟـﺔ‬ ‫ﻧﺎﺩﺭﺓ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺺ ﻛﺎﻟﺘﺎﱄ‪" :‬ﻳﻨﻜﺴﻒ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﻋﻠﻰ ‪‬ﺞ‬ ‫ﻣﺎ ﺍﻧﻜﺴﻔﺎ ﻣﻨﺬ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ"‪ .‬ﻭﺍﻵﻥ ﻗﺪ ﺷﺮﺣﺖ ﺟﻴﺪﺍ ﻭﻛﺸﻔﺖ‬ ‫ﺍﳌﻌﺎﱐ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻔﻬﻢ ﺣﱴ ﺍﻵﻥ ﻓﺴﻴﺪﻋﻰ ﳎﻨﻮﻧﺎ‪.‬‬

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‫ﻭﺭﻏﻢ ﺃﻥ ﻧﺪﺭﺓ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﻻ ﺗ‪‬ﺴﺘﻨﺒﻂ ﻣﻦ ﻇﺎﻫﺮ ﻛﻠﻤﺎﺕ ﺍﻟﻨﺒـﻮﺀﺓ‪،‬‬ ‫ﻏﲑ ﺃﻥ ﺍﷲ ﺟﻌﻞ ﻫﺬﻳﻦ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺧـﺎﺭﻗﻴ‪‬ﻦ ﻟﻠﻌـﺎﺩﺓ ﻣـﻦ ﻧﺎﺣﻴـﺔ‬ ‫ﺗﺴﻮﺩﻳﻬﻤﺎ ﻟﻮﺟﻮﻩ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﻓﻘﺪ ﺍﻋﺘﺮﻓﺖ ﺍﳉﺮﻳﺪﺓ ﺍﻹﻧﻜﻠﻴﺰﻳـﺔ "ﺑﻴـﻮﻧﲑ"‬ ‫)‪ ،(Pioneer‬ﻭ ِﺳ ِﻔﻞ ﺁﻧﺪ ِﻣﻠِﺘـﺮﻱ ﻛﹶـﺰِﺕ )‪،(Civil & Military Gazette‬‬ ‫ﺍﳌﺸﺎﻋﺘﲔ ﰲ ﺁﺫﺍﺭ‪ /‬ﻣﺎﺭﺱ ﺳﻨﺔ ‪ ١٨٩٤‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺴﻮﻑ ﺍﻟﺬﻱ ﺳﻴﻘﻊ ﰲ ‪-٦‬‬ ‫‪ ١٨٩٤-٤‬ﺳﻴﻜﻮﻥ ﻣﺘﻔﺮ‪‬ﺩﺍ ﲝﻴﺚ ﱂ ﻳﻘﻊ ﺑﺸﻜﻠﻪ ﺍﻟﻌﺠﻴﺐ ﻭﻭﺿﻌﻪ ﺍﻟﻐﺮﻳـﺐ‪،‬‬ ‫ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ﻳﺸﻬﺪ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺴﻮﻑ ﻣﺘﻔـﺮﺩ‪ ،‬ﺑﻴﻨﻤـﺎ ﺍﳌـﺸﺎﻳﺦ‬ ‫ﻳﻌﺘﺮﺿﻮﻥ!!!‬ ‫"

"‬ ‫ﺃﻱ‪" :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﺎﻓﺮ ﺃﻛﺜﺮ ﻣﻌﺮﻓﺔ ﻣﻦ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﻠﻴﺒﻚ ﺍﻟﺒﺎﻛﻮﻥ ﻋﻠـﻰ ﻫـﺬﻩ‬ ‫ﺍﳌﺸﻴﺨﺔ"‬ ‫ﰒ ﻫﻨﺎﻙ ﺍﻋﺘﺮﺍﺽ ﺁﺧﺮ ﻟﻌﺒﺪ ﺍﳊﻖ ﻫﺬﺍ ﺍﻟﺴﺎﺫﺝ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﶈﺪﺛﲔ ﻃﻌﻨـﻮﺍ ﰲ‬ ‫ﺑﻌﺾ ﺭﻭﺍﺓ ﺣﺪﻳﺚ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻫﺬﺍ‪ ،‬ﻭﻣﻦ ﰒ ﻻ ﻳﻌﺘﱪ ﺍﳊﺪﻳﺚ ﺻﺤﻴﺤﺎ‪ .‬ﺑﻴﻨﻤﺎ ﻛﺎﻥ‬ ‫ﻭﺍﺟﺒﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﲪﻖ ﺃﻥ ﻳﻔﻬﻢ ﺃﻥ ﺍﳊﺪﻳﺚ ﻗﺪ ﺃﻓﺼﺢ ﻋﻦ ﺻﺤﺘﻪ ﺑﻨﻔـﺴﻪ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻪ ﻗﺪ ﲢﻘﻘﺖ‪ ،‬ﻓﻠﻢ ﻳﺘﻀﺮﺭ ﺍﳊﺪﻳﺚ ﻣﻦ ﻫﺬﺍ ﺍﳉﺮﺡ‪ ،‬ﺑﻞ ﻇﻬـﺮ‬ ‫ﲪﻖ ﻣ‪‬ﻦ ﺟ‪‬ﺮﺡ‪ ،‬ﻓﺠﺮﺡ ﺍﻟﺮﻭﺍﺓ ﻭﻧﻘﺪﻫﻢ ﻣﺴﺄﻟﺔ ﻇﻨﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﲢﻘﻖ ﻧﺒﻮﺀﺓ ﻭﻣﺸﺎﻫﺪﺓ‬ ‫ﺻﺪﻗﻬﺎ ﺃﻣﺮ ﻳﻘﻴﲏ‪ ،‬ﻭﺍﻟﻈﻦ ﻻ ﻳﻐﲏ ﻣﻦ ﺍﳊﻖ ﺷﻴﺌﺎ‪ ،‬ﻓﺎﻟﺮﺅﻳﺔ ﻣﻘ ‪‬ﺪﻣ‪‬ﺔ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳـﺔ‪.‬‬ ‫ﺲ ﺃﻥ ﻋﺒﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ ﻣـﺎﺕ‪،‬‬ ‫ﻓﻤﺜﻼ ﻟﻮ ﺫﻛﺮ ﻛﺒ ‪‬ﲑ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺜﻘﺎﺕ ﰲ ﳎﻠ ٍ‬ ‫ﺲ ﻧﻔﺴ‪‬ﻪ‪ ،‬ﻭﺃﺳﺄﻟﻚ ﺍﻵﻥ ﻣﺎﺫﺍ ﳚﺐ‬ ‫ﻭﺑﻴﻨﻤﺎ ﻫﻮ ﻛﺬﻟﻚ ﺇﺫ ﲢﻀ ‪‬ﺮ )ﻳﺎ ﻋﺒﺪ ﺍﳊﻖ( ﺍ‪‬ﻠ ‪‬‬ ‫ﻋﻠﻰ ﺍﳊﺎﺿﺮﻳﻦ – ﺍﻟﺬﻳﻦ ﺑﻠﹶﻐﻬﻢ ﺧﱪ ﻭﻓﺎﺗﻚ ﺑﺮﻭﺍﻳﺔ ﺛﻘﺔ ‪ -‬ﰲ ﺍ‪‬ﻠـﺲ ﰲ ﻫـﺬﺍ‬ ‫ﺍﻟﻮﺿﻊ؟ ﻓﻬﻞ ﳚﺐ ﺃﻥ ﻳﺼﻠﹼﻮﺍ ﻋﻠﻴﻚ ﺍﳉﻨﺎﺯﺓ ﺃﻭ ﻳﺮﺩ‪‬ﻭﺍ ﺍﻟﺮﻭﺍﻳﺔ ﺑﻌﺪ ﺭﺅﻳﺘﻚ ﺣﻴ‪‬ﺎ؟ ﻓﻴﺎ‬ ‫ﻭﺣﺶ ﺍﻟﻐﺎﺑﺔ‪ ،‬ﺇﻥ ﺍﳋﱪ ﻻ ﻳﺴﺎﻭﻱ ﺍﻟﺮﺅﻳﺔ‪ .‬ﺃﱂ ﺗﺴﻤﻊ ﻗﻂ "ﻟﻴﺲ ﺍﳋﱪ ﻛﺎﳌﻌﺎﻳﻨﺔ"؟‬ ‫ﺇﻥ ﺍﻵﺣﺎﺩ ﻣﻦ ﺍﻵﺛﺎﺭ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺗﻔﻴﺪ ﺍﻟﻈﻦ ﻓﻘﻂ ﺑﻴﻨﻤﺎ ﺍﻟﺮﺅﻳﺔ ﺗﻮﺻﻞ ﺇﱃ ﺍﻟﻴﻘﲔ‪،‬‬ ‫ﺽ ﺃﻥ ﺃﺣﺪ ﺭﻭﺍﺓ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻛـﺬﺍﺏ ﺃﻭ‬ ‫ﻓﻬﻞ ﻳﺘﻀﺮﺭ ﺍﻟﻴﻘﲔ ﺑﺎﻟﻈﻦ ﺷﻴﺌﺎ؟ ﻟﻨﻔﺘﺮ ‪‬‬

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‫ﻣﻔﺘﺮ ﺃﻭ ﺷﻴﻌﻲ ﻟﻜﻨﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﲢﻘﻘﺖ‪ ،‬ﻓﻘﺪ ﺗﻮﻓﺮﺕ ﺷـﻬﺎﺩﺓ ﻋﻠـﻰ‬ ‫ﺼﺪﻕ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻓﻘﻠﻴﻞ ﺟﺪﺍ‬ ‫ﺏ ﺃﺣ ٍﺪ ﻻ ﻳ‪‬ﺒﻄﻞ ﺭﻭﺍﻳﺘﻪ ﺩﺍﺋﻤﺎ؛ ﺇﺫ ﻗﺪ ﻳ ‪‬‬ ‫ﺻﺤﺘﻬﺎ‪ ،‬ﻭﻛﺬ ‪‬‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻣ‪‬ﻦ ﱂ ﻳﻜﺬﺑﻮﺍ ﻗﻂ ﻃﻮﺍﻝ ﺣﻴﺎ‪‬ﻢ‪ ،‬ﻓﻬﻞ ﳝﻜـﻦ ﺃﻥ ﻧـﺮﺩ‬ ‫ﺐ ﻧﻔﺴﻚ ﳊﻈﺔ ﺇﺫ ﻗﺪ ﻭﺻﻔﺖ ﺍﺛﻨﲔ‬ ‫ﺷﻬﺎﺩﺓ ﺍﻟﻐﺎﻟﺒﻴﺔ ﻗﻄﻌﺎ‪ ،‬ﻓﺎﺧﺠﻞ ﻗﻠﻴﻼ ﻭﺣﺎﺳ ‪‬‬ ‫ﻣﻦ ﺭﻭﺍﺓ ﻫﺬﺍ ﺍﳊﺪﻳﺚ؛ "ﻋﻤ‪‬ﺮﻭ ﻭﺟﺎﺑﺮﺍ ﺍﳉﻌﻔﻲ" ﺑﺎﻟﻜﺬﺏ‪ ،‬ﻣﻊ ﺃﻧـﻪ ﱂ ‪‬ﺗﺜﺒـﺖ‬ ‫ﻛﺬ‪‬ﻤﺎ‪ ،‬ﻭﱂ ﻳﻘﺪ‪‬ﻡ ﺃﺣﺪ ﺑﺮﻫﺎﻧﺎ ﺷﺮﻋﻴﺎ ﻋﻠﻰ ﻛﺬ‪‬ﻤﺎ‪ ،‬ﺑﻞ ﻗﺪ ﺛﺒﺖ ﺻﺪﻕ ﺭﻭﺍﻳﺘﻬﻤﺎ‬ ‫ﺖ‬ ‫ﻫﺬﻩ ﻋﻦ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‪ ،‬ﻟﻜﻦ ﻛﺬﺑﻚ ﺍﻟﻘﺬﺭ ﺛﺒﺖ ﺑﺼﺮﺍﺣﺔ ﻭﺍﺳـﺘﺤﻘﻘ ‪‬‬ ‫ﺕ ﺗﺎﺭﳜﹶﻲ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﻟﻜﺘﻤـﺎﻥ‬ ‫ﺍﻟﻌﻘﺎﺏ ﺍﻟﺸﺪﻳﺪ ﺷﺮﻋﺎ‪ ،‬ﻭﻫﻮ ﺃﻧﻚ ﻏﲑ ‪‬‬ ‫ﺍﳊﻘﻴﻘﺔ ﻭﻹﺑﻄﺎﻝ ﻣﻌﺠﺰﺓ ﺍﻟﻨﱯ ‪ .‬ﺇﻥ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺍﻟﻠﺬﻳﻦ ﺃﹸﻧﺒﺊ ﻋﻨﻬﻤﺎ‬ ‫ﺷﺎﻫﺪﻩ ﲨﻴﻊ ﺍﳍﻨﺪﻭﺱ ﻭﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴﲔ‪ ،‬ﻭﻗﺪ ‪‬ﺳﺠ‪‬ﻞ ﰲ ﺍﳉﺮﺍﺋﺪ ﻭﺍﳌﺬﻛﺮﺍﺕ‬ ‫ﺃﻧﻪ ﺣﺪﺙ ﲝﻴﺚ ﺍﳔﺴﻒ ﺍﻟﻘﻤﺮ ﰲ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﻭﺍﻧﻜﺴﻔﺖ ﺍﻟﺸﻤﺲ‬ ‫ﰲ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻨﻪ‪ ،‬ﻛﻤﺎ ﻧﺸﺮﻧﺎ ﰲ ﻛﺘﺎﺑﻨﺎ "ﻧﻮﺭ ﺍﳊﻖ" ﰲ ﺍﻟـﺰﻣﻦ ﻧﻔـﺴﻪ‪،‬‬ ‫ﻟﻜﻨﻚ ﺃﻛﻠﺖ ﺟﻴﻔﺔ ﺍﻟﻜﺬﺏ ﻟﻜﺘﻤﺎﻥ ﺍﳊﻖ؛ ﺣﻴﺚ ﻛﺘﺒﺖ ﰲ ﺇﻋﻼﻧﻚ ﺍﻟﺬﻱ ﻋﻨﻮﺍﻧﻪ‬ ‫"ﺻﻴﺎﻧﺔ ﺍﻷﻧﺎﺱ ﻋﻦ ﺷﺮ ﺍﻟﻮﺳﻮﺍﺱ ﺍﳋﻨﺎﺱ" ﺃﻥ ﺍﻟﻘﻤﺮ ﺍﳔﺴﻒ ﰲ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻣﻦ‬ ‫ﺭﻣﻀﺎﻥ ﺑﺪﻻ ﻣﻦ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﻭﺃﻥ ﻛـﺴﻮﻑ ﺍﻟـﺸﻤﺲ ﺣـﺪﺙ ﰲ ﺍﻟﺘﺎﺳـﻊ‬ ‫ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺭﻣﻀﺎﻥ ﺑﺪﻻ ﻣﻦ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ .‬ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﺸﻘﻲ ﺍﳋﺒﻴﺚ ﻋـﺪ ‪‬ﻭ‬ ‫ﺖ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺤﺮﻳﻒ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﺍﻟﻴﻬﻮﺩ ﻟﻜﻲ ﲣﻔﻲ ﻋﻠﻰ‬ ‫ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻟﻘﺪ ﺃﻗﺪﻣ ‪‬‬ ‫ﺍﻟﻌﺎﱂ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﱂ ﻳﺜﺒﺖ ﻛﺬﺏ ﺟﺎﺑﺮ ﻭﻋﻤﺮﻭ ﺑﻦ ﴰﺮ ﻗﻂ ﺑﻞ‬ ‫ﺖ ﰲ ﻛﺬﺑﻚ ﺃﻳﻬﺎ ﺍﻟﻮﻗﺢ‪ ،‬ﻭﻗﺪ ﺃﺛﺒـﺖ ﺍﳋـﺴﻮﻑ‬ ‫ﺛﺒﺖ ﺻﺪﻗﻬﻤﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻓﺘﻀﺤ ‪‬‬ ‫ﻕ ﺟﺎﺑﺮ ﻭﻋﻤﺮﻭ‪ ،‬ﻭﺍﻟﺮﺅﻳﺔ ﺃﺯﺍﻟﺖ ﺿﻌﻒ ﺍﻟﺮﻭﺍﻳﺔ‪ .‬ﻓﻤﻦ ﻭﺻ‪‬ـﻒ‬ ‫ﻭﺍﻟﻜﺴﻮﻑ ﺻﺪ ‪‬‬ ‫ﻫﺆﻻﺀ ﺍﻟﺼﻠﺤﺎﺀ ﺍﻷﺟﹼﻠﺔ ﺍﻟﺬﻳﻦ ﺑﻮﺍﺳﻄﺘﻬﻢ ﻇﻬﺮﺕ ﻣﻌﺠﺰﺓ ﺍﻟﻨﱯ ﺑﺎﻟﻜـﺎﺫﺑ‪‬ﲔ‪،‬‬ ‫ﻓﺬﻟﻚ ﺍﳋﺒﻴﺚ ﺍﻟﺸﻘﻲ ﻧﻔﺴﻪ ﻫﻮ ﺍﻟﻜﺎﺫﺏ ﻭﺍﳌﻠﺤﺪ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﻭﺳﻮﺳﺔ ﺃﺧﺮﻯ ﻗﺪﻣﻬﺎ ﻋﺒﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ ﻭﻫﻲ ﺃﻥ ﺍﻵﺛﺎﺭ ﻭﺍﻷﻗﻮﺍﻝ ﻋﻦ‬ ‫ﺍﻟﻜﺴﻮﻑ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻬﺪﻱ ﻳﻈﻬﺮ ﺑﻌﺪﻫﺎ‪ ،‬ﻟﻜﻦ ﻣﺮﺯﺍ ﺍﻟﻘﺎﺩﻳﺎﱐ ﳝﺮ ﻋﻠﻰ ﺩﻋﻮﺍﻩ‬

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‫ﻭﺧﺮﻭﺟﻪ ﺍﻟﻌﺎ ‪‬ﻡ ﺍﻟﺮﺍﺑﻊ‪ .‬ﻓﻠﻴﻜﻦ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﺗﻠﺒﻴﺲ ﻫﺬﺍ ﺍﻟـﺸﻘﻲ‬ ‫ﻭﺗﺰﻭﻳﺮﻩ‪ ،‬ﻓﺎﻟﻨﺒﻮﺀﺓ ﺗﻨﺺ ﺑﺼﺮﺍﺣﺔ ﻋﻠﻰ "ﺇﻥ ﳌﻬﺪﻳﻨﺎ ﺁﻳﺘﲔ"‪ ..‬ﺃﻱ ﺃﻥ ﻣـﺎ ﻳﺆﻳـﺪ‬ ‫ﻭﻳﺼﺪ‪‬ﻕ ﻣﻬﺪﻳ‪‬ﻨﺎ ﳘﺎ ﺁﻳﺘﺎﻥ‪ ،‬ﻓﻼﻡ ﺍﻻﻧﺘﻔﺎﻉ ﻫﺬﻩ ﺗﺪﻝ ﺻﺮﺍﺣﺔ ﻭﺟـﻼﺀ ﻋﻠـﻰ ﺃﻥ‬ ‫ﺍﳌﻬﺪﻱ ﺳﻴﻈﻬﺮ ﻗﺒﻞ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﺣﺘﻤﺎ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ ﻫﺬﺍ ﺍﻟﻜﺴﻮﻑ ﻋﻠﻰ‬ ‫ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﺗﺼﺪﻳﻘﺎ ﻟﻪ‪ .‬ﻭﻣﻦ ﺳﻨﺔ ﺍﷲ ﺃﻧﻪ ‪‬ﻳﻈﻬﺮ ﺍﻵﻳﺎﺕ ﺗﺼﺪﻳﻘﺎ‬ ‫ﻟﻠﻤ ‪‬ﺪﻋﻲ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﺗﻈﻬﺮ ﰲ ﻭﻗﺖ ﻳﺘﻠﻘﻰ ﻓﻴﻪ ﺍﳌﻌﺎﺭﺿﺔ ﻭﻳﻜﺬﱠﺏ ﲝﻤـﺎﺱ‬ ‫ﻭﻧﺸﺎﻁ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﺃﻱ ﺃﺛﺮ ﻟﻠﻌﻼﻣﺎﺕ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﺗﻈﻬﺮ ﻗﺒﻞ ﺍﻷﻭﺍﻥ ﺑـﻞ ﺇ‪‬ـﺎ‬ ‫ﺗﺴﻤﻰ ﺇﺭﻫﺎﺻﺎ‪ .‬ﻓﻜﻠﻤﺔ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﻌﲏ ﺍ َﻷﻣﺎﺭﺓ ﻭﺍﻟﻌﻼﻣﺔ ﻣﺸﺘﻘﺔ ﻣﻦ ﻛﻠﻤﺔ ﺇﻳﻮﺍﺀ؛‬ ‫ﺍﻟﱵ ﺗﻌﲏ ﺗﻘﺪﱘ ﺍﻟﻠﺠﻮﺀ‪ ،‬ﻓﺎﳌﻜﺎﻥ ﺍﻷﻧﺴﺐ ﻻﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺣﲔ ﻳﻜـﺬﱠﺏ‬ ‫ﺍﳌﺒﻌﻮﺙ ﻣﻦ ﺍﷲ ﻭﻳﻮﺻﻒ ﺑﺎﻟﻜﺬﺍﺏ‪ .‬ﻓﺎﻷﻣﺮ ﺍﳋﺎﺭﻕ ﺍﻟﺬﻱ ﻳ‪‬ﻈﻬـﺮﻩ ﺍﷲ ﻋﻨﺪﺋـﺬ‬ ‫ﻹﻳﻮﺍﺀ ﻋﺪﱘ ﺍﳊﻴﻠﺔ ﻳﺴﻤﻰ ﺁﻳ ﹰﺔ‪ .‬ﻓﻴﺘﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻥ ﻣﻦ ﻣﻘﺘﻀﻰ ﺍﻵﻳـﺔ ﺃﻥ‬ ‫ﺖ ﻋﻼﻣﺔ ﻋﻠﻰ ﺻﺪﻗﻪ‪ ،‬ﻏﲑ ﺃ‪‬ﺎ‬ ‫ﺗﻈﻬﺮ ﺑﻌﺪ ﺗﻜﺬﻳﺐ ﺍﳌﺒﻌﻮﺙ ﻣﻦ ﺍﷲ‪ ،‬ﻓﻜﺄ‪‬ﺎ ﻭ‪‬ﺿﻌ ‪‬‬ ‫ﻻ ﺗﻔﻴﺪ ﺇﻻ ﻋﻨﺪ ﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻳﻈﻬﺮ ﻗﺒﻞ ﻭﺟﻮﺩ ﺍﳌﺪﻋﻲ ﻓﻔﻴﻪ ﻟﺒﺲ ﻭﺍﺷﺘﺒﺎﻩ‪ ،‬ﺇﺫ‬ ‫ﻳﺴﺘﻄﻴﻊ ﻛﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﻨﺴﺒﻪ ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ؛ ﻣﻦ ﳝﻜﻦ ﺃﻥ ﳛﻜﻢ ﺃﻧﻪ‬ ‫ﻇﻬﺮ ﰲ ﺣﻖ ﻓﻼﻥ ﻓﻘﻂ ﻻ ﻏﲑﻩ؟ ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻋﻨﺪ ﻇﻬﻮﺭ ﺁﻳﺔ ﻣﺪﻋﻴﺎﻥ‪ ،‬ﻓﺴﻴﻜﻮﻥ‬ ‫ﻣﺼﺪﺍﻕ ﺍﻵﻳﺔ ﻣﻦ ﺃﻋﻠﻦ ﺩﻋﻮﺍﻩ ﺑﻜﻞ ﻗﻮﺓ ﻭﲢ ‪‬ﺪ ﻭﻋﻠﻨ‪‬ﺎ ﻭﺍﻟﺬﻱ ﺍﺳـﺘ‪‬ﻘﺒﻞ ﲟﻨﺘـﻬﻰ‬ ‫ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﳌﻌﺎﺭﺿﺔ ﺍﻟﺸﺮﺳﺔ‪ ،‬ﺇﺫ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﺍﻟﺼﺎﺩﻕ ﺃﻧﻪ ﻳ‪‬ﻜﺬﹼﺏ ﺑﺸﺪﺓ ﻣﺘﻨﺎﻫﻴﺔ‪.‬‬ ‫ﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ﻛﺎﻥ ﺍﻷﻋﺪﺍﺀ ﻗﺪ ﺃﺛﺎﺭﻭﺍ ﺿﺠﺔ ﻛﺒﲑﺓ ﰲ ﺗﻜﺬﻳﺐ ﻧﺒﻴﻨـﺎ ‪ ،‬ﺃﻣـﺎ‬ ‫ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ ﻓﻘﺒﻠﻮﻩ ‪‬ﺪﻭﺀ‪ .‬ﻓﺎﻟﺼﺎﺩﻕ ﻳﺆ ﹶﺫﻯ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺪﻋﻮﻯ ﻭﻳ‪‬ـﻀﻄﻬﺪ‬ ‫ﻟﻜﻨﻪ ﻳﻨﺘﺼﺮ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﺎﺫﺏ ﻓﻴﺘﻠﻘﻰ ﺍﻟﻘﺒﻮﻝ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻭﻳﻮﺍﺟـﻪ‬ ‫ﻉ ﻓﺘﻈﻬﺮ‬ ‫ﻱ ﻣ ‪‬ﺪ ٍ‬ ‫ﺍﻟﺬﻟﺔ ﻭﺍﳍﻮﺍﻥ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ ،‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﻈﻬﺮ ﺃ ‪‬‬ ‫ﺕ ﺃﻭﻻ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﺃﻱ ﺃﺛـﺮ‬ ‫ﺍﻵﻳﺎﺕ ﻟﺘﺄﻳﻴﺪﻩ ﻣﺎ ﺩﺍﻡ ﺻﺎﺩﻗﹰﺎ‪ ،‬ﻻ ﺃﻥ ﺗﻈﻬﺮ ﺍﻵﻳﺎ ‪‬‬ ‫ﳌﺪ‪‬ﻉ ﻭﻻ ﺗﺘﺮﺗﺐ ﺃﻱ ﻓﺎﺋﺪﺓ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﶈﺘﻤـﻞ ﺃﻥ ﻳﻈﻬـﺮ‬ ‫ﺍﳌ ‪‬ﺪﻋﻮﻥ ﺍﻟﻜﺜﲑﻭﻥ ﺑﻌﺪ ﺭﺅﻳﺔ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻧﻪ ﻗﺪ ﻣـﻀﻰ ﻋﻠـﻰ‬

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‫ﻱ ﻣﺪﻉ ﺻﺎﺩﻕ ﰲ ﺭﺃﻳﻜﻢ ﻇﻬﺮ‬ ‫ﻇﻬﻮﺭ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺃﻛﺜﺮ ﻣﻦ ﺳﻨﺘﲔ‪ .‬ﻭﺃ ‪‬‬ ‫ﺧﻼﻝ ﻫﺬﻩ ﺍﳌﺪﺓ؟ ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﻫﺬﺍ ﻓﺈﻥ ﺁﻳﺔ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﺁﻳ ﹸﺔ ﺍﻟﻐـﻀﺐ‬ ‫ﻑ‬ ‫ﻭﺍﻹﻧﺬﺍﺭ ﺍﻟﱵ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻈﻬﺮ ﻟﻠﻤﻜﺬﺑﲔ ﺍﻟﻨﺸﻄﲔ‪ ،‬ﻓﺄﺻﺎﺏ ﻋﻘﻮﻟﹶﻬﻢ ﺧﺴﻮ ‪‬‬ ‫ﺍﻟﻀﻼﻝ‪ .‬ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﺃﻱ ﺃﺛﺮ ﻟﻠﻤﻬﺪﻱ ﻓ ‪‬ﻤﻦ ﺳﻮﻑ ﻳﻜﺬﹼﺑﻪ ﺣﱴ ﺗﻈﻬـﺮ ﺍﻵﻳـﺔ‬ ‫ﻟﺘﺨﻮﻳﻔﻪ ﻭﺇﻧﺬﺍﺭﻩ‪ ،‬ﻓﻬﻞ ﻳﻘﺒﻞ ﺍﻟﻌﻘﻞ ﺃﻥ ﺗﻈﻬﺮ ﺁﻳ ﹸﺔ ﺍﻟﻐﻀﺐ ﻭﻻ ﻳﻮﺟﺪ ‪‬ﻣﻦ ﻇﻬﺮﺕ‬ ‫ﻣﻦ ﺃﺟﻠﻪ ﺍﻵﻳ ﹸﺔ؟‬ ‫ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﰲ ﻛﻞ ﺁﻳﺔ ﺳﺮ‪‬ﺍ‪ ،‬ﻭﻗﺪ ﺑﻴ‪‬ﻨﺎ ﺃﻥ ﺍﻟﺴﺮ ﺍﻟﻜﺎﻣﻦ ﰲ ﺁﻳﺘ‪‬ـﻲ ﺍﳋـﺴﻮﻑ‬ ‫ﻭﺍﻟﻜﺴﻮﻑ ﻫﻮ ﺃﻥ ﺗ‪‬ﻈﻬ‪‬ﺮ ﻋﻠﻰ ﺍﻟﺴﻤﺎﺀ ﺍﳊﺎﻟ ﹸﺔ ﺍﳌﻈﻠﻤﺔ ﻟﻠﻤﺸﺎﻳﺦ ﺍﻟـﱵ ﺃﺻـﺎﺑﺘ‪‬ﻬﻢ‬ ‫ﺑﺴﺒﺐ ﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﻓﻜﺎﻥ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﰲ ﺍﻟﺴﻤﺎﺀ ﻇﻼ ﻭﺃﺛﺮﺍ ﻟﻜـﺴﻮﻑ‬ ‫ﺍﳌﺸﺎﻳﺦ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻷﻧﺒﺎﺀ ﺳﻠﻔﺎ ﺃﻥ ﺍﳌﺸﺎﻳﺦ ﺳﻮﻑ ﻳﻜﺬﱢﺑﻮﻥ ﺍﳌﻬﺪﻱ ﻭﻳﻜﻔﱢﺮﻭﻧﻪ‪،‬‬ ‫ﻭﻫﻢ ﺳﻴﻜﻮﻧﻮﻥ ﺷ ‪‬ﺮ ‪‬ﻣﻦ ﲢﺖ ﺃﺩﱘ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑﺪ ﺃﻥ ﻳﺘﺤﻘﻖ ﺍﻟﻨﺒـﺄ‪ ،‬ﻓﻘـﺪ‬ ‫ﻛ ﱠﺬﺏ ﺍﳌﺸﺎﻳﺦ ﻭﻛ ﱠﻔﺮﻭﺍ ﲝﻤﺎﺱ ﻭﺃﺛﺎﺭﻭﺍ ﺿﺠﺔ‪ ،‬ﲝﻴﺚ ﲢ ﱠﻘﻖ ﻛـﻞ ﻣـﺎ ﻭﺭﺩ ﰲ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻵﺛﺎﺭ ﺳﻠﻔﺎ‪ ،‬ﻭﻫﻜﺬﺍ ‪‬ﺳﻠﺐ ﻣﻨﻬﻢ ﻧﻮ ‪‬ﺭ ﺍﻹﳝـﺎﻥ ﻭﺃﺻـﺎﺏ ﻗﻠـﻮ‪‬ﺑﻬﻢ‬ ‫ﻑ ﻇﻼ ِﻡ ﺍﻹﻧﻜﺎﺭ‪ .‬ﻭﻟﻠﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻜﺴﻮﻑ ﻇﻬـﺮ ﺍﻟﻜـﺴﻮﻓﺎﻥ ﰲ‬ ‫ﺧﺴﻮ ‪‬‬ ‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﳍﺬﺍ ﻓﺈﻥ ﻛﻼ ﻫﺬﻳﻦ ﺍﻟﻜﺴﻮﻓﲔ ﺁﻳﺘﺎ ﺇﻧﺬﺍﺭ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐـﺮﺽ ﻣـﻦ ﻛـﻞ‬ ‫ﺧﺴﻮﻑ ﻭﻛﺴﻮﻑ ﻫﻮ ﺍﻹﻧﺬﺍﺭ ﻓﺤﺴﺐ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ‪ -‬ﺇﺷـﺎﺭ ﹰﺓ ﺇﱃ‬ ‫ﺚ ﻋﻠﻰ ﺻﻼﺓ ﺍﳋﺴﻮﻑ ﺃﻭ ﺍﻟﻜﺴﻮﻑ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺼﺪﻗﺔ‪.٧٠‬‬ ‫ﻫﺬﺍ ‪ -‬ﺍﳊ ﱡ‬ ‫ﻭﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻵﻳﺎﺕ ﺍﻹﻧﺬﺍﺭ ﺃﻥ ﺗﻜﻮﻥ ﻣﺴﺒﻮﻗﺔ ﺑﻨﻮﻉ ﻣﻦ ﻣﻌـﺼﻴﺔ ﺃﻫـﻞ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﺃﻣﺎ ﺍﳌﻌﺼﻴﺔ ﺍﻟﱵ ﺻﺪﺭﺕ ﻗﺒﻞ ﻫﺬﺍ ﺍﳋﺴﻮﻑ ﻓﻤﺎ ﻫـﻲ ﺇﻻ ﺃﻥ ﺍﳌـﺸﺎﻳﺦ‬ ‫ﺖ ﻗﻠﻮ‪‬ﻢ‪،‬‬ ‫ﺑﺎﻟﻐﻮﺍ ﰲ ﺗﻜﺬﻳﺐ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻭﺃﺻﺮﻭﺍ ﻋﻠﻰ ﺗﻜﻔﲑﻩ‪ ،‬ﻭﺍﻧﻜﺴﻔ ‪‬‬ ‫ﻓﺒﻤﺎ ﺃﻥ ﺍﻟﺴﻤﺎﺀ ﲟﻨـﺰﻟﺔ ﺍﳌﺮﺁﺓ ﺍﻟﻌﺎﻛﺴﺔ ﻷﺣﺪﺍﺙ ﺍﻷﺭﺽ‪ ،‬ﻓﻈﻬﺮ ﻫﺬﺍﻥ ﺍﳋﺴﻮﻓﺎﻥ‬ ‫ﷲ‬ ‫ﻑﺍ ُ‬ ‫ﺨ ‪‬ﻮ ‪‬‬ ‫‪ 70‬ﻣﻼﺣﻈﺔ‪ :‬ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﺒﺨﺎﺭﻱ؛ ﻛﺘﺎﺏ ﺍﳉﻤﻌﺔ‪ ،‬ﺑ‪‬ﺎﺏ ﹶﻗ ‪‬ﻮ ِﻝ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪‬ﻳ ‪‬‬ ‫ﻑ ِﺑ ِﻬﻤ‪‬ﺎ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﷲ ‪‬ﻭﻣ‪‬ﺎ‬ ‫ﺨ ‪‬ﻮ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬‬ ‫ﻑ ﻋ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ‪ِ :‬ﺇ ﱠﻥ ﺍ َ‬ ‫ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ ﺑِﺎﹾﻟ ﹸﻜﺴ‪‬ﻮ ِ‬ ‫ﺨﻮِﻳﻔﹰﺎ )ﺍﻹﺳﺮﺍﺀ‪ . (٦٠ :‬ﻣﻨﻪ‪.‬‬ ‫ﺕ ﺇِﻻ ‪‬ﺗ ‪‬‬ ‫‪‬ﻧ ‪‬ﺮ ِﺳ ﹸﻞ ﺑِﺎ َﻵﻳ‪‬ﺎ ِ‬

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‫ﻋﻠﻰ ﺍﻟﺴﻤﺎﺀ ﺃﻳﻀﺎ‪ ،‬ﻓﺎﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﺩﺍﺋﻤﺎ ﻳﺸﻬﺪﺍﻥ ﻋﻠﻰ ﻇﻼﻡ ﻧﻔﻮﺱ ﺃﻫﻞ‬ ‫ﺐ ﺍﳌﺸﺎﻳﺦ ﻭﺗﻜﻔﲑﻫـﻢ‬ ‫ﺍﻷﺭﺽ‪ .‬ﻭﺇﻥ ﺍﺟﺘﻤﺎﻉ ﺍﳋﺴﻮﻓﲔ ﰲ ﺭﻣﻀﺎﻥ ﻳﺼ ‪‬ﻮﺭ ﺗﻜﺬﻳ ‪‬‬ ‫ﻭﻇﻼ ‪‬ﻡ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳊﻖ ﻓﺎﻗﺒﻠﻮﻩ ﺇﺫﺍ ﺃﺭﺩﰎ‪.‬‬ ‫ﻟﻘﺪ ﻋﻘﺪ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺃﻥ ﻳﻜﺬﱢﺑﻮﺍ ﺁﻳﺎﺕ ﺍﷲ ﻗﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ‪ ،‬ﻓﻬﻢ‬ ‫ﻗﺪ ﺃﺿﻠﻮﺍ ﲞﺪﺍﻋﻬﻢ ﺍﳌﺘﻜﺮﺭ ﺍﳉﻬﻠ ﹶﺔ ﺍﻟﺬﻳﻦ ﻻ ﺣﻴﺎﺓ ﳍﻢ‪ ،‬ﻓﻜﻤﺎ ﻳﺴﺘﺪﻟﻮﻥ ﲪﻘﹰﺎ ﻋﻠﻰ‬ ‫ﺗﻜﺬﻳﺒﻬﻢ ﻟﻨﺒﻮﺀﺓ ﺁ‪‬ﻢ ﻫﺬﻩ ﺍﻟﱵ ﱂ ﺗﺘﺤﻘﻖ ﺣﺴﺐ ﺯﻋﻤﻬﻢ‪ ،‬ﻛﺬﻟﻚ ﻳﻘﺪ‪‬ﻣﻮﻥ ﻧﺒﻮﺀﺓ‬ ‫ﺃﺧﺮﻯ ﺃﻳﻀﺎ؛ ﻭﻫﻲ ﻋﻦ ﺃﲪﺪ ﺑﻴﻚ ﻭﺻﻬﺮﻩ‪ ،‬ﻟﻜﻦ ﺍﳌﺆﺳﻒ ﺃ‪‬ﻢ ﻻ ﻳﺘﺪﺑﺮﻭﻥ ﻗﻠﻴﻼ‬ ‫ﺕ‬ ‫ﺑﻈﻠﻤﻬﻢ ﺃﻥ ﺃﺣﺪ ﺟﺰﺃﻱ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﲢﻘﻖ ﲟﻨﺘﻬﻰ ﺍﳉﻼﺀ ﰲ ﺍﳌﻴﻌﺎﺩ ﻓﺎﻧﻜﺴﺮ ‪‬‬ ‫ﺇﺣﺪﻯ ﺭﻛﻴﺰﺗﻴﻬﺎ‪ .‬ﻓﻬﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﺻﺎ‪‬ﻢ ﻫ ‪‬ﻢ ﻭﻓﺠﻴﻌ ﹲﺔ ﻫﺎﺋﻠﺔ ﻛﺎﻥ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ‬ ‫ﻳﺴﺘﺤﻘﻮﺍ ﺑﺴﺒﺐ ﺗﻮﺑﺘﻬﻢ ﻭﺧﻮﻓﻬﻢ ﺃﻥ ﻳﺆ ‪‬ﺧﺮ ﺍﷲ ﻋﻨﻬﻢ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻨﺒـﻮﺀﺓ‪.‬‬ ‫ﻓﻘﺪ ﺗﻨﺒﺄ ﺍﻟﻨﱯ ﺇﺷﻌﻴﺎ ﻗﻄﻌﺎ ﲟﻮﺕ ﻣﻠﻚ ﺇﺳﺮﺍﺋﻴﻞ ﺧﻼﻝ ﲬﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ‪ ،‬ﻓﺄﺑـﺪﻝ‬ ‫ﺍﷲ ﻣﻴﻌﺎﺩ ﲬﺴﺔ ﻋﺸﺮ ﻳﻮﻣﺎ ﲞﻤﺴﺔ ﻋﺸﺮ ﻋﺎﻣﺎ ﺑﺴﺒﺐ ﺿﺮﺍﻋﺘﻪ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻘـﺼﺔ ﱂ‬ ‫ﺗﺮ ‪‬ﺩ ﰲ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻓﺤﺴﺐ ﺑﻞ ﻣﺎ ﺯﺍﻟﺖ ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﺘﺐ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‬ ‫ﻱ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻛﻤﺎ ﺃﻥ ﻛﺘﺎﺏ ﺍﻟﻨﱯ ﻳﻮﻧﺎﻥ‪ ٧١‬ﻣﺎ‬ ‫ﺃﻳﻀﺎ ﻭﻻ ﻳﻨﻜﺮﻫﺎ ﺃ ‪‬‬ ‫ﺯﺍﻝ ﻣﻌﺪﻭﺩﺍ ﺿﻤﻦ ﺃﺳﻔﺎﺭ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ،‬ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻴﻪ ﺑﻜﻠﻤﺎﺕ ﺻـﺮﳛﺔ ﺃﻥ‬ ‫ﻧﺒﻮﺀﺓ ﻳﻮﻧﺲ ﺍﻟﻘﻄﻌﻴﺔ ﺗﺄﺧﺮﺕ ﺑﺴﺒﺐ ﺗﻮﺑﺔ ﻗﻮﻣﻪ ﻭﺍﺳﺘﻐﻔﺎﺭﻫﻢ‪ .‬ﻓﺎﳉﺪﻳﺮ ﺑﺎﻟﺘﺪﺑﺮ ﺃﻥ‬ ‫ﻣﻮﺕ ﺃﲪﺪ ﺑﻴﻚ ﺷ ﱠﻜﻞ ﺣﺪﺍﺩﺍ ﺃﺩﻯ ﺇﱃ ﺧﺮﺍﺏ ﺍﻟﺒﻴﺖ‪ ،‬ﺣﻴﺚ ﺗﺮﻙ ﺃﺭﺑﻌـﺔ ﺃﻭﻻﺩ‬ ‫ﺻﻐﺎﺭ ﻭﺃﺭﻣﻠﺔ‪ ،‬ﻓﻬﻮ ﹸﻝ ﺍﻟﻔﺠﻴﻌﺔ ﺍﻟﱵ ﺃﺻﺎﺑﺘﻬﻢ ﺑﻌﺪ ﻣﻮﺗﻪ ﻻ ﻳ‪‬ﻘﺪ‪‬ﺭ‪ .‬ﺃﻓﻠﻴﺲ ﻣﻦ ﺗﺄﺛﲑ‬ ‫ﺍﳌﻮﺕ ﺍﳌﺄﺳﺎﻭﻱ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻪ ﺣﺴﺒﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺑﺎﻟﻀﺒﻂ ﺃﻥ ﻳﺄﺧﺬ ﻫﺆﻻﺀ ﻫ ‪‬ﻢ‬ ‫ﻭﻓﺎﺓ ﺻﻬﺮﻫﻢ ﺍﻟﻌﺰﻳﺰ ﺑﻌﺪ ﻣﻮﺕ ﺃﲪﺪ ﺑﻴﻚ‪ ،‬ﻟﻴﺘﻮﺑﻮﺍ ﺇﱃ ﺍﳊﻖ ﺧﺎﺋﻔﲔ؟ ﺃﻟﻴﺲ ﻣـﻦ‬ ‫ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﺗﺆﺛﺮ ﻓﻴﻪ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﻳﺸﺎﻫﺪﻫﺎ ﺑﺄﻡ ﻋﻴﻨﻪ؟ ﻓﻬﻜﺬﺍ ﺣـﺪﺙ ﰲ‬ ‫ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺣﻴﺚ ﻧﻜﺲ ﻣﻮﺕ ﺃﲪﺪ ﺑﻴﻚ ﺭﺅﻭﺱ ﻭﺭﺛﺘﻪ‪ ،‬ﻭﺃﺻﺎ‪‬ﻢ ﺑﻔﺠﻴﻌﺔ ﻛﺄ‪‬ﻢ ﻗﺪ‬ ‫‪ 71‬ﺍﻧﻈﺮ ﺍﻷﺻﺤﺎﺡ‪ ،٣‬ﻋﺪﺩ‪٤‬‬

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‫ﻑ ﺷﺪﻳﺪ‪ ،‬ﻭﺍﻧﺼﺮﻓﻮﺍ ﺇﱃ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ‪ ،‬ﻓﻜﺎﻥ ﻟﺰﺍﻣـﺎ ﺃﻥ‬ ‫ﻣﺎﺗﻮﺍ‪ ،‬ﻭﺃﺻﺎ‪‬ﻢ ﺧﻮ ‪‬‬ ‫ﻳﺆ ‪‬ﺧﺮ ﺍﷲ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺃﻳﻀﺎ ﻛﻤﺎ ﺃﺧ‪‬ﺮ ﻧﺒﻮﺀﺓ ﺁ‪‬ﻢ‪ .‬ﻓﻘﺪ ﻛﺘﺒﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﻜﺘﻮﺏ‬ ‫ﺍﻟﻌﺮﰊ ﺃﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺃﻳﻀﺎ ﻛﺎﻧﺖ ﻣﺸﺮﻭﻃﺔ‪ ،‬ﻛﻤﺎ ﻗﺪ ﺷﺮﺣﻨﺎ ﻣﺮﺍﺭﺍ ﺃﻥ ﻧﺒـﻮﺀﺓ‬ ‫ﺍﻟﻮﻋﻴﺪ ﳝﻜﻦ ﺃﻥ ﺗﺘﺄﺧﺮ ﺣﱴ ﻟﻮ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺃﻱ ﺷﺮﻁ‪ ،‬ﻛﻤﺎ ﺣﺪﺙ ﰲ ﻧﺒـﻮﺀﺓ‬ ‫‪٧٢‬‬ ‫ﻳﻮﻧﺲ ‪.‬‬ ‫ﻛﺎﻥ ﳚﺐ ﻋﻠﻰ ﻣﻌﺎﺭﺿﻴﻨﺎ ﺍﻟﺴﻔﻬﺎﺀ ﺃﻥ ﻳﻨﺘﻈﺮﻭﺍ ﺍﳌﺼﲑ ﻭﺃﻥ ﻻ ‪‬ﻳﺒـﺪﻭﺍ ﺳـﻮﺀ‬ ‫ﻃﺒﻴﻌﺘﻬﻢ ﺳﻠﻔﺎ‪ .‬ﻓﻬﻞ ﺳﻴﺒﻘﻰ ﻫﺆﻻﺀ ﺍﻷﻋﺪﺍﺀ ﺍﳊﻤﻘﻰ ﺃﺣﻴﺎﺀ ﻋﻨﺪﻣﺎ ﺗﺘﺤﻘﻖ ﻛﻞ ﻫﺬﻩ‬ ‫ﺍﻷﻣﻮﺭ؟ ﺃﻓﻠﻦ ﻳﺘﻤﺰﻕ ﻫﺆﻻﺀ ﺍ‪‬ﺎﺩﻟﻮﻥ ﻭﺍﳌﺨﺎﺻﻤﻮﻥ ﻭﻳﺘﻘﻄﻌﻮﺍ ﺑﺴﻴﻒ ﺍﻟـﺼﺪﻕ؟‬ ‫ﻛﻼ ﻟﻦ ﳚﺪ ﻫﺆﻻﺀ ﺍﻟﺴﻔﻬﺎﺀ ﺃﻱ ﻣﻔ ‪‬ﺮ ﻭﻣﻬﺮﺏ‪ ،‬ﻭﺳﻴﻔﺘﻀﺤﻮﻥ ﲟﻨﺘﻬﻰ ﺍﳉـﻼﺀ‪،‬‬ ‫ﻓﻮﺻﻤﺔ ﺍﻟﻌﺎﺭ ﺍﻟﺴﻮﺩﺍﺀ ﺳﺘﺠﻌﻞ ﻭﺟﻮﻫﻬﻢ ﺍﻟﻨﺤﺴﺔ ﻛﺎﻟﻘﺮﺩﺓ ﻭﺍﳋﻨﺎﺯﻳﺮ‪ .‬ﻓـﺎﲰﻌﻮﺍ‬ ‫ﻭﺗﺬ ﱠﻛﺮﻭﺍ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﰲ ﻧﺒﻮﺀﺍﰐ ﻗﻂ ﺃﻣﺮ ﱂ ﻳﺴﺒﻖ ﻟﻪ ﻧﻈﲑ ﰲ ﻧﺒﻮﺀﺍﺕ ﺃﻧﺒﻴﺎﺀ ﺍﷲ‬ ‫ﻭﺭﺳﻠﻪ‪ ،‬ﻓﻠﻴﻜﺬ‪‬ﺑﲏ ﻫﺆﻻﺀ ﻭﻟﻴﺸﺘﻤﻮﱐ ﻏﲑ ﺃﻥ ﺗﻜﺬﻳﺒﻬﻢ ﺳﻴﺒﻮﺀ ﺑﺎﻟﻠﻌﻨﺔ ﻋﻠﻴﻬﻢ ﻣـﺎ‬ ‫ﺩﺍﻣﺖ ﻧﺒﻮﺀﺍﰐ ﻣﺜﻞ ﺃﻧﺒﺎﺀ ﺍﻟﺮﺳﻞ ﻭﺍﻟﻨﺒﻴﲔ‪ .‬ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺮﲪﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﻻ ﳝﻮﺗـﻮﺍ‬ ‫ﻣﺴﻮﺩ‪‬ﻱ ﺍﻟﻮﺟﻮﻩ؛ ﺃﻻ ﻳﺘﺬﻛﺮﻭﻥ ﻗﺼﺔ ﻳﻮﻧﺲ ﻭﻛﻴﻒ ﺯﺍﻝ ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﻗﻮﻣﻪ ﻣﻊ ﺃﻧﻪ‬ ‫ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﻱ ﺷﺮﻁ ﺑﻴﻨﻤﺎ ﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻫﻨﺎ ﻣﺸﺮﻭﻃﺔ؟ ﻭﺍﻟﻮﺍﺭﺛﻮﻥ ﺍﳊﻘﻴﻘﻴﻮﻥ‬ ‫ﻷﲪﺪ ﺑﻴﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻟﺘﻨﺒﻴﻬﻬﻢ ﻗﺪ ﺍﺭﺗﻌﺒﻮﺍ ﻣﻦ ﲢﻘﻖ ﺍﻟﻨﺒﻮﺀﺓ ﻟﺪﺭﺟـﺔ‬ ‫‪‬ﺷﻮﻫﺪﻭﺍ ﻳﺒﻜﻮﻥ ﺑﺬﻛﺮ ﺍﻟﻨﺒﻮﺀﺓ‪ .‬ﻭﻛﺎﻥ ﺳ ﹼﻜﺎﻥ ﺍﻟﻘﺮﻳﺔ ﺭﺟﺎﳍﺎ ﻭﻧﺴﺎﺅﻫﺎ ﻗﺪ ﺍﺭﲡﻔﻮﺍ‬ ‫ﻣﻦ ﻫﻴﺒﺔ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻨﺴﺎﺀ ﻳﺼﺮﺧﻦ ﻭﻳ‪‬ﻄﻠﻘﻦ ﺍﻟﺼﻴﺤﺎﺕ ﻗﺎﺋﻼﺕ‪:‬‬ ‫‪ 72‬ﻟﺘﺼﺪﻳﻖ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﺗﻨﺒﺄ ﺭﺳﻮﻝ ﺍﷲ ﺃﻳﻀﺎ ﺳﻠﻔﺎ ﺃﻧﻪ "ﺳﻴﺘﺰﻭﺝ ﻭﻳﻮﻟﺪ ﻟﻪ" ﺃﻱ‬ ‫ﺳﻴﺘﺰﻭﺝ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺳﺘﻜﻮﻥ ﻟﻪ ﺫﺭﻳ ﹲﺔ‪ ،‬ﻓﺎﻟﺒﺪﻳﻬﻲ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻹﳒﺎﺏ ﻫﻨﺎ‬ ‫ﻟﻴﺲ ﺯﻭﺍﺟﺎ ﻋﺎﺩﻳﺎ ﺇﺫ ﻛﻞ ﺇﻧﺴﺎﻥ ﻳﺘﺰﻭﺝ ﻭﻳﻨﺠﺐ ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﺃﻱ ﻣﻴﺰﺓ ﺃﻭ ﺧﺼﻮﺻﻴﺔ‪ ،‬ﺑﻞ‬ ‫ﺝ ﺍﳋﺎﺹ ﺍﳌﺘﻤﻴﺰ ﺍﻟﺬﻱ ﺳﻴﻜﻮﻥ ﲟﻨـﺰﻟﺔ ﺁﻳﺔ ﻣﻦ ﺍﷲ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺮﺍﺩ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺘﺰ ‪‬ﻭﺝ ﺍﻟﺰﻭﺍ ‪‬‬ ‫ﺕ ‪‬ﺎ‪ ،‬ﻓﻜﺄﻥ ﺍﻟﻨﱯ ﻗﺪ ﺭ ‪‬ﺩ ﻋﻠﻰ ﺍﳌﻨﻜﺮﻳﻦ ﺍﻟﺬﻳﻦ‬ ‫ﻣﻦ ﺍﻟﺬﺭﻳﺔ‪ ،‬ﺍﻟﺬﺭﻳ ﹸﺔ ﺍﳋﺎﺻﺔ ﺍﻟﱵ ﺗﻨﺒﺄ ‪‬‬ ‫ﺍﺳﻮ ‪‬ﺩﺕ ﻗﻠﻮ‪‬ﻢ ﻭﻳﺆﻛﺪ ﳍﻢ ﻭﻳﺮﺩ ﻋﻠﻰ ﺷﺒﻬﺎ‪‬ﻢ ﻓﻴﻘﻮﻝ ﺇﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺳﺘﺘﺤﻘﻖ ﺣﺘﻤﺎ‪ .‬ﻣﻨﻪ‬

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‫ﺖ ﺗﻠﻚ ﺍﻷﺣﺎﺩﻳﺚ‪ .‬ﻓﻈﻠﻮﺍ ﻣﺼﺎﺑﲔ ﺑﺎﳋﻮﻑ ﻭﺍﳊﺰﻥ ﻃﻮﺍﻝ ﻣﻴﻌـﺎﺩ‬ ‫ﻟﻘﺪ ﺻﺪﻗ ‪‬‬ ‫ﺐ ﺗﺄﺧﺮ ﺍﻟﻨﺒﻮﺀﺓ ﻋﺎﺋﺪ ﺇﱃ ﺧﻮﻓﻬﻢ ﻣﻦ ﺭﻋﺐ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﺻﻬﺮﻫﻢ ﺳﻠﻄﺎﻥ ﳏﻤﺪ‪ ،‬ﻓﺴﺒ ‪‬‬ ‫ﻭﻫﻴﺒﺘﻬﺎ‪ ،‬ﻓﺤﺼﻞ ﺗﺄﺧﲑ ﺣﺴﺐ ﺳﻨﺔ ﺍﷲ ﺍﻟﻘﺪﳝﺔ‪ .‬ﺇﻥ ﻛﻠﻤﺎﺕ "ﺗـﻮﰊ ﺗـﻮﰊ ﺇﻥ‬

‫ﺍﻟﺒﻼﺀ ﻋﻠﻰ ﻋﻘﺒﻚ" ﰲ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ ﺍﻟﻨﺎﺯﻝ ﰲ ‪ ١٨٨٦‬ﺗﺘﻀﻤﻦ ﺷﺮﻁ ﺍﻟﺘﻮﺑـﺔ‬

‫ﺑﺼﺮﺍﺣﺔ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺇﳍﺎ ‪‬ﻡ "ﻛﺬﱠﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ" ﻳﺸﲑ ﺇﱃ ﺫﻟﻚ ﺍﻟﺸﺮﻁ‪ .‬ﻓﺎﻟﺴﺆﺍﻝ ﻳﻄﺮﺡ‬

‫ﻧﻔﺴﻪ ﻫﻨﺎ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺬﺍﺏ ﺯﺍﻝ ﻋﻦ ﻗﻮﻡ ﻳﻮﻧﺲ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺃﻱ‬ ‫ﺷﺮﻁ ﻣﺴﺒﻖ‪ ،‬ﻓﻤﺎ ﺍﻟﺴﺒﺐ ﺃﻥ ﻻ ﺗﺘﺄﺧﺮ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺑﺎﳋﻮﻑ؟ ﻓﺄﻱ ﺇﳊﺎ ٍﺩ ﻫـﺬﺍ‬ ‫ﺕ ﻟﻜﻢ ﺃﻣﺜﻠﺔ ﻣﻦ ﺣﻴﺎﺓ ﺍﻷﻧﺒﻴـﺎﺀ‬ ‫ﺽ ﺍﻟﺬﻱ ﻳﻨﺸﺄ ﻋﻦ ﺍﻟﺘﻌﺼﺐ؟ ﻟﻘﺪ ﺫﻛﺮ ‪‬‬ ‫ﺍﻻﻋﺘﺮﺍ ‪‬‬ ‫ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﻭﻋﺮﺿﺖ ﻋﻠﻴﻜﻢ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﻟﻜﻦ ﻫﺆﻻﺀ ﺍﻟﻘـﻮﻡ‬ ‫ﺍﻟﻮﻗﺤﲔ ﻳﺼﺮﻭﻥ ﻋﻠﻰ ﻋﺪﻡ ﺍﳊﻴﺎﺀ ﻭﺍﻟﻨﺪﻡ‪.‬‬ ‫ﺗﺬﻛﺮﻭﺍ؛ ﺇﺫﺍ ﱂ ﻳﺘﺤﻘﻖ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﳍﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻓﺴﺄﹸﻋﺘﺒ‪‬ﺮ ﺃﺳﻮﺃ ﻣـﻦ ﻛـﻞ‬ ‫ﺳﻴﺊ‪ .‬ﺃﻳﻬﺎ ﺍﳊﻤﻘﻰ ﻫﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻓﺘﺮﺍﺀ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺻﻨﻊ ﺧﺒﻴﺚ ﻣﻔﺘـﺮٍ‪،‬‬ ‫ﻭﺍﻋﻠﻤﻮﺍ ﻳﻘﻴﻨﺎ ﺃﻧﻪ ﻭﻋ ‪‬ﺪ ﺻﺎﺩﻕ ﻣﻦ ﺍﷲ ﺍﻟﺬﻱ ﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﻗﻮﻟﻪ‪ ،‬ﺫﻟﻚ ﺍﻟﺮﺏ ﺫﻱ ﺍﳉﻼﻝ‬ ‫ﺍﻟﺬﻱ ﻻ ﻣﺎﻧﻊ ﳌﺎ ﺃﺭﺍﺩ‪ .‬ﻭﺍﳊﻘﻴﻘﺔ ﺃﻧﻜﻢ ﱂ ﺗﻌﻮﺩﻭﺍ ﺗﺪﺭﻛﻮﻥ ﺳﻨﻨﻪ ﻭ ﹸﻃﺮ‪‬ﻗﻪ‪ ،‬ﻓﺘﻌﺮﺿﺘﻢ‬ ‫ﳍﺬﺍ ﺍﻻﺑﺘﻼﺀ‪.‬‬ ‫ﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺒﻞ ﺳﺒﻌﺔ ﻋﺸﺮ ﻋﺎﻣـﺎ‪،‬‬ ‫ﺖ ﻋﻠ ‪‬ﻲ ﺍﻵﻥ؛ ﻭﻫﻲ ﺍﻹﳍﺎﻡ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٤٩٦‬ﻣﻨﻪ‪ ،‬ﻭﻫﻮ‪" :‬ﻳﺎ ﺁﺩﻡ‬ ‫ﻭﻛﹸﺸﻔ ‪‬‬

‫ﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨﺔ‪ ،‬ﻳـﺎ ﺃﲪـﺪ‬ ‫ﺍﺳﻜﻦ ﺃﻧﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨﺔ‪ ،‬ﻳﺎ ﻣﺮﱘ ﺍﺳﻜﻦ ﺃﻧ ‪‬‬

‫ﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨﺔ" ﻟﻘﺪ ﻭﺭﺩﺕ ﰲ ﻫﺬﺍ ﺍﻹﳍﺎﻡ ﻛﻠﻤﺔ "ﺯﻭﺝ" ﺛـﻼﺙ‬ ‫ﺍﺳﻜﻦ ﺃﻧ ‪‬‬ ‫ﺖ ﻋﻠ ‪‬ﻲ ﺛﻼﺛ ﹸﺔ ﺃﲰﺎﺀ‪ :‬ﺃﻭﳍﺎ ﺁﺩﻡ‪ ،‬ﻭﻫﻮ ﺍﻻﺳﻢ ﺍﻟﺒﺪﺍﺋﻲ؛ ﺣﻴﺚ ﺭﺯﻗﲏ‬ ‫ﻣﺮﺍﺕ ﻭﺃﹸﻃﻠﻘ ‪‬‬

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‫ﺝ ﺍﻷﻭﻝ‪ ،‬ﰒ ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﺰﻭﺝ ﺍﻟﺜـﺎﱐ‬ ‫ﺍﷲ ﺑﻴﺪﻩ ﻭﺟﻮﺩﺍ ﺭﻭﺣﺎﻧﻴﺎ‪ ،‬ﻓﺬﹸﻛﺮ ﺍﻟﺰﻭ ‪‬‬ ‫ﺖ ﻛﻤﺮﱘ ﻻﺑﺘﻼﺀﺍﺕ‬ ‫ﺖ ﺫﺭﻳ ﹰﺔ ﻣﺒﺎﺭﻛﺔ ﺗ‪‬ﺸﺒﻪ ﺍﳌﺴﻴﺢ ﻭﺗﻌﺮﺿ ‪‬‬ ‫ﲰ‪‬ﺎﱐ ﻣﺮﱘ؛ ﻷﻧﲏ ﻭ‪‬ﻫﺒ ‪‬‬ ‫ﺖ ﻣﺮﱘ ﻋﻨﺪ ﻭﻻﺩﺓ ﻋﻴﺴﻰ ﻻﺑﺘﻼﺀ ﺍﻟﻈﻨﻮﻥ ﺍﻟﺴﻴﺌﺔ ﻣـﻦ‬ ‫ﻛﺜﲑﺓ‪ ،‬ﻛﻤﺎ ﺗﻌﺮﺿ ‪‬‬ ‫ﻒ ﺇﻟﻴﻬﺎ ﺍﺳ ‪‬ﻢ ﺃﲪﺪ ﺍﻟﺬﻱ ﻳﺸﲑ ﺇﱃ‬ ‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺃﻣﺎ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﻟﺚ ﺍﻟﱵ ﺃﻧﺘﻈﺮﻫﺎ ﻓﺄﺿﻴ ‪‬‬ ‫ﺃﱐ ﺳﹸﺄﲪ‪‬ﺪ ﻭ‪‬ﻳﺜﻨ‪‬ﻰ ﻋﻠ ‪‬ﻲ ﻋﻨﺪ ﺫﻟﻚ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺧﻔﻴ ﹰﺔ ﻭﻛﺸﻔﻬﺎ ﺍﷲ ﻋﻠ ‪‬ﻲ‬ ‫ﺍﻵﻥ‪ .‬ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﺇﻥ ﰲ ﺫﻛﺮ ﻟﻔﻆ ﺍﻟﺰﻭﺝ ﺛﻼﺙ ﻣﺮﺍﺕ ﻣﻊ ﺛﻼﺛﺔ ﺃﲰـﺎﺀ ﳐﺘﻠﻔـﺔ‬ ‫ﺗﻜﻤﻦ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺣﺼﺮﺍ‪.‬‬ ‫ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﺃﺳﺮﺍ ‪‬ﺭ ﻛﺜﲑﺓ ﺗﻨﻜﺸﻒ ﻋﻠ ‪‬ﻲ ﺍﻵﻥ‪ ،‬ﻓﻤﻨﻬﺎ ﻧﺒﻮﺀ ﹲﺓ ﻭﺭﺩﺕ ﰲ‬ ‫ﺴﺮ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀ ﹶﺓ ﺟﻴﺪﺍ ﺫﻟﻚ‬ ‫ﺍﻟﺼﻔﺤﺔ ‪" ،٤٩٧‬ﻛﺘﺎﺏ ﺍﻟﻮﱄ ﺫﻭ ﺍﻟﻔﻘﺎﺭ ﻋﻠﻲ‪ ،"‬ﻭﻳﻔ ‪‬‬ ‫ﺖ ﺧﻴﱪ"‪.‬‬ ‫ﺍﻹﳍﺎ ‪‬ﻡ ﺍﻟﺬﻱ ﹸﻛﺘﺐ ﰲ ﺍﻹﻋﻼﻥ ﻋﻦ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ؛ ﺃﻋﲏ "ﺍﷲ ﺃﻛﱪ ﺧﺮﺑ ‪‬‬ ‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻓﺎﺗﺢ ﺧﻴﱪ ﻫﻮ ﻋﻠﻲ ﻭﻛﺎﻥ ﺳﻼﺣﻪ "ﺫﻭ ﺍﻟﻔﻘﺎﺭ"‪ ،‬ﻭﻫﺬﺍ ﺍﻹﳍـﺎﻡ‬ ‫ﻑ ﺍﻟـﱵ‬ ‫ﻳﻔﻴﺪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﺃﹸﻋﻄﻲ ﺑﺪﻻ ﻣﻦ "ﺫﻭ ﺍﻟﻔﻘﺎﺭ" ﺗﻠﻚ ﺍﳌﻌـﺎﺭ ‪‬‬ ‫ﺼﻦ ﺍﳌﺸﺎﻳﺦ‪ ،‬ﺍﳌﺴﻠﻤﲔ ﻇـﺎﻫﺮﺍ‪،‬‬ ‫ﺃﺳﺠﻠﻬﺎ ﰲ ﺍﻟﻜﺘﺐ‪ .‬ﺃﻣﺎ ﺍﳌﺮﺍﺩ ﻣﻦ ﺧﻴﱪ ﻓﻬﻮ ﲢ ‪‬‬ ‫ﻳﻬﻮﺩ‪‬ﻳﻲ ﺍﻟﺴﲑﺓ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﻭﺃﻥ ﺣﺼﻨﻬﻢ ﺳﻴﺨﺮﺏ ﺍﻵﻥ‪ ،‬ﻓﻔـﻲ ﻣـﺆﲤﺮ ﺍﻷﺩﻳـﺎﻥ‬ ‫ﺍﻓﺘﻀﺤﻮﺍ ﻛﺜﲑﺍ ﻭﻧﺎﻟﻮﺍ ﺍﳍﻮﺍﻥ‪ ٧٣‬ﻓﻘﺪ ﺷﻬﺪﺕ ﻋﻠﻰ ﺫﻟﻚ ﺣﱴ ﺍﳉﺮﺍﺋﺪ ﺍﻻﻧﻜﻠﻴﺰﻳـﺔ‬ ‫ﲝﺮ‪‬ﻳﺔ‪.‬‬ ‫ﺖ ﺟﺮﻳﺪﺓ ﺳﻔﻴﻞ ﻣﻠﺘﺮﻱ ﺟﺎﺯﻳﺖ ﻭﺃﺑﺰﻳﺮﻓﺮ ﺃﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻗﺪ ﻓﺎﻕ ﲨﻴﻊ‬ ‫‪ 73‬ﻟﻘﺪ ﺍﻋﺘﺮﻓ ‪‬‬ ‫ﺖ ﺃﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ‬ ‫ﺍﳌﻘﺎﻻﺕ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺮﻓﺖ ﻫﺬﻩ ﺍﳉﺮﺍﺋﺪ ﺑﻘﻮﺗﻪ ﺍﻹﻋﺠﺎﺯﻳﺔ ﻟﺪﺭﺟ ٍﺔ ﻗﺪ ﺻﺮ‪‬ﺣ ‪‬‬ ‫ﻋﻤِﻞ ﰲ ﺍﳊﻀﻮﺭ ﻋﻤ ﹶﻞ ﺍﳌﺴﻤﺮﻳﺔ )ﻗﻮﺓ ﺍﻟﺘﺄﺛﲑ "ﺍﻹﳛﺎﺀ"؛ ﻣﻨﺴﻮﺑﺔ ﺇﱃ ﺍﻟﻄﺒﻴﺐ ﺍﻷﳌﺎﱐ‬ ‫ﺖ ﺃﺑﺰﻳﺮﻓﺮ ﺃﻥ‬ ‫‪ ،F ،A.Mesmer‬ﺍﻟﻨﺎﺷﺮ(‪ ،‬ﺣﻴﺚ ﻛﺎﻧﺖ ﲨﻴﻊ ﺍﻟﻄﺒﺎﺋﻊ ﻣﺸﺪﻭﺩﺓ ﺇﻟﻴﻪ‪ .‬ﻭﻗﺪ ﻛﺘﺒ ‪‬‬ ‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﺘﺮﲨﻮﺍ ﻫﺬﺍ ﺍﳌﻘﺎﻝ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻻﻧﻜﻠﻴﺰﻳﺔ ﻭﻳﻨﺸﺮﻭﻩ ﰲ ﺃﻭﺭﻭﺑﺎ ﻭﺃﻣﺮﻳﻜﺎ ﻟﻴﻄﹼﻠﻊ‬ ‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳊﻘﻴﻘﻲ ﻟﻺﺳﻼﻡ‪ ،‬ﺃﻣﺎ ﺍﳌﺘﻨﺒﻬﻮﻥ ﺍﳌﺘﻴﻘﻈﻮﻥ ﻓﻠﻢ ﻳﻌﺘﱪﻭﺍ ﺍﳋﻄﺎﺏ ﻣﻦ‬ ‫ﺖ ﺑﻄﺎﻗﺔ‬ ‫ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﺭﻭﻋ ﹰﺔ ﻓﻘﻂ ﺑﻞ ﺍﻋﺘﺮﻓﻮﺍ ﺑﺈﻋﺠﺎﺯﻩ؛ ﻓﺎﻟﻴﻮﻡ ﰲ ‪ ١٨٩٧-١-١٤‬ﺗﻠﻘﻴ ‪‬‬ ‫ﺃﺭﺳﻠﻬﺎ "ﻣﻴﺎﻥ ﺍﷲ ﺩﺗﺎ" ﻣﻦ ﺣﻲ ﺃﺗﺎﺭﻱ ﰲ ﻣﺪﻳﻨﺔ ﺳﻴﺎﻟﻜﻮﺕ ﺣﻴﺚ ﻛﺘﺐ‪ :‬ﺇﻥ ﻣﻘﺎﻟﻚ ﺍﻟﺬﻱ‬

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‫ﻛﺬﻟﻚ ﻫﻨﺎﻙ ﻧﺒﻮﺀﺓ ﰲ ﺍﻟﺼﻔﺤﺎﺕ ‪ ٥١٥ ،٥١١-٥١٠‬ﻣﻦ ﻛﺘﺎﺏ ﺍﻟـﱪﺍﻫﲔ‬

‫ﺍﻷﲪﺪﻳﺔ ﻋﻦ ﺃﲪﺪ ﺑﻴﻚ ﻭﺻﻬﺮﻩ ﺳﻠﻔﺎ ﻭﻫﻲ‪" :‬ﻭﺇﻥ ﱂ ﻳﻌﺼﻤﻚ ﺍﻟﻨﺎﺱ ﻓﻴﻌﺼﻤﻚ‬

‫ﺍﷲ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻳﻌﺼﻤﻚ ﺍﷲ ﻣﻦ ﻋﻨﺪﻩ ﻭﺇﻥ ﱂ ﻳﻌﺼﻤﻚ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺇﺫ ﳝﻜﺮ ﺑـﻚ‬

‫ﺍﻟﺬﻱ ﻛﻔﺮ‪ .‬ﺃﻭﻗﺪ ﱄ ﻳﺎ ﻫﺎﻣﺎﻥ ﻟﻌﻠﻲ ﺃﻃﻠﻊ ﺇﱃ ﺇﻟﻪ ﻣﻮﺳـﻰ ﻭﺇﱐ ﻷﻇﻨـﻪ ﻣـﻦ‬

‫ﺍﻟﻜﺎﺫﺑﲔ‪ .‬ﺗﺒﺖ ﻳﺪﺍ ﺃﰊ ﳍﺐ ﻭﺗﺐ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺇﻻ ﺧﺎﺋﻔﺎ‪ .‬ﻭﻣـﺎ‬

‫ﺃﺻﺎﺑﻚ ﻓﻤﻦ ﺍﷲ‪ .‬ﺍﻟﻔﺘﻨﺔ ﻫﻬﻨﺎ‪ ،‬ﻓﺎﺻﱪ ﻛﻤﺎ ﺻﱪ ﺃﻭﻟﻮ ﺍﻟﻌﺰﻡ‪ .‬ﺃﻻ ﺇ‪‬ﺎ ﻓﺘﻨﺔ ﻣـﻦ‬ ‫ﺍﷲ ﻟﻴﺤﺐ ﺣﺒﺎ ﲨﺎ ﺣﺒﺎ ﻣﻦ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﻷﻛﺮﻡ‪ .‬ﻋﻄﺎ ًﺀ ﻏﲑ ﳎـﺬﻭﺫ‪ .‬ﺷـﺎﺗﺎﻥ‬

‫ﺗﺬﲝﺎﻥ ﻭﻛﻞ ﻣﻦ ﻋﻠﻴﻬﺎ ﻓﺎﻥ‪ .‬ﻭﻻ ‪‬ﻨﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ‪ ،‬ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻋﻠﻰ ﻛـﻞ‬

‫ﺷﻲﺀ ﻗﺪﻳﺮ‪ .‬ﺇﻧﺎ ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤﺎ ﻣﺒﻴﻨﺎ ﻟﻴﻐﻔﺮ ﻟﻚ ﺍﷲ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣـﺎ‬

‫ﺗﺄﺧﺮ‪ .‬ﺃﻟﻴﺲ ﺍﷲ ﺑﻜﺎﻑ ﻋﺒﺪﻩ‪ .‬ﻓﱪ‪‬ﺃﻩ ﺍﷲ ﳑﺎ ﻗﺎﻟﻮﺍ ﻭﻛﺎﻥ ﻋﻨﺪ ﺍﷲ ﻭﺟﻴﻬﺎ‪".‬‬ ‫ﺃﻭﻗ ‪‬ﺪ ﱄ ﻳﺎ ﻫﺎﻣﺎﻥ ‪ ..‬ﺍﻟﻀﻤﲑ ﰲ "ﺃﻭﻗ ‪‬ﺪ ﱄ" ﻫﻨﺎ ﻳﻌﻮﺩ ﺇﱃ ﻓﺮﻋﻮﻥ ﺍﻟﺬﻱ ﻫـﻮ‬ ‫ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ‪ ،‬ﺃﻣﺎ ﺍﳌﺮﺍﺩ ﻣﻦ "ﻫﺎﻣﺎﻥ" ﻓﺎﳌﺴ‪‬ﻠﻢ ﺍﳊﺪﻳﺚ "ﺳـ ‪‬ﻌ ‪‬ﺪ‬ ‫ﺍﷲ"‪ ...‬ﻭﺇﱐ ﻷﻇﻨﻪ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ؛ ﺃﻱ ﺇﻥ ﺩﻋﻮﺍﻩ ﺑﻜﻮﻧﻪ ﻣﻦ ﺃﻫﻞ ﺍﷲ ﻟﹶﻜﺬﺏ ﳏﺾ‬ ‫ﺐ ‪ ..‬ﺃﻱ ﺳﻴ‪‬ﻬﺎﻥ ﻫـﺬﺍ‬ ‫ﺇﺫ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﷲ ﺍﻟﺒﺘﺔ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﺗﺒﺖ ﻳﺪﺍ ﺃﰊ ﳍﺐ ﻭﺗ ‪‬‬ ‫ﻗﹸﺮﺉ ﻛﺎﻥ ﳝﺜﻞ ﺇﻋﺠﺎﺯﺍ‪ ،‬ﻓﺄﻫﺪﻱ ﻟﻚ ‪ ١٠٠‬ﺭﻭﺑﻴﺔ ﺍﺣﺘﻔﺎﻻ ‪‬ﺬﻩ ﺍﻟﻔﺮﺣﺔ ﻭﺃﻫﻨﺌﻚ ﺑﻔﺘﺢ‬ ‫ﺍﻹﺳﻼﻡ‪ .‬ﺃﺩﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ‪‬ﻳﺮﻱ "ﻣﻴﺎﻥ ﺍﷲ ﺩﺗﺎ" ‪ -‬ﺍﻟﺬﻱ ﺃﺑﺪﻯ ﻓﺮﺣﺘﻪ ﺑﻔﺘﺢ ﺍﻹﺳﻼﻡ ‪-‬‬ ‫ﺽ ﻋﻨﻪ‪ .‬ﻓﻬﻞ ﳝﻜﻦ ﺃﻥ ﻳﻜﺘﻢ ﺃﺣﺪ ﺍﻹﻋﺠﺎﺯ‬ ‫ﺃﻓﺮﺍﺣﺎ ﺫﺍﺗﻴﺔ ﻛﺜﲑﺓ ﻣﻘﺎﺑﻞ ﻫﺬﻩ ﺍﻟﻔﺮﺣﺔ‪ ،‬ﻓﺎﷲ ﺭﺍ ٍ‬ ‫ﺍﻟﺼﺮﻳﺢ ﺍﻟﺬﻱ ﺍﺣﺘﻔﻞ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﺼﺎﺩﻗﻮﻥ؟ ﻓﻠﻴﻌﻠﻢ ﻋﺒﺪ ﺍﳊﻖ ﺃﻥ ﻫﺬﻩ ﻫﻲ ﲦﺎﺭ ﺍﳌﺒﺎﻫﻠﺔ ﻻ‬ ‫ﺃﻥ ﻳﺴﺘﻮﱄ ﺍﳌﺮﺀ ﻋﻠﻰ ﺃﺭﻣﻠﺔ ﺃﺧﻴﻪ ﺍﳌﺴ‪‬ﻨﺔ ﰒ ﻳﻘﺪﻣﻬﺎ ﺩﻟﻴﻼ ﻋﻠﻰ ﻓﺘﺢ ﺍﳌﺒﺎﻫﻠﺔ ﻭﻻ ﻳﺬﻛﺮ ﻣﻮﺕ‬ ‫ﺃﺧﻴﻪ ﺍﻷﻛﱪ‪ ،‬ﻓﻠﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺮﺣﺔ‪ ،‬ﻓﻠﻴﻔﻜﺮ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﻫﻮ‬ ‫ﻑ ﻣﻦ ﺍﻟﻨﺎﺱ؟ ﻭﻫﻞ ﺍﺳﺘﻠﻢ‬ ‫ﺍﻵﺧﺮ؛ ﻫﻞ ﺍﻋﺘ‪‬ﱪ ﺧﻄﺎﺑﻪ ﺃﻳﻀﺎ ﺇﻋﺠﺎﺯﺍ ﻭﺷﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﺃﻟﻮ ‪‬‬ ‫ﻗﺮﺷﲔ ﺟﺎﺋﺰ ﹰﺓ ﻣﻊ ﺭﺳﺎﻟﺔ ﺍﻟﺘﻬﻨﺌﺔ ﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ؟ ﻣﻨﻪ‬

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‫ﺍﻟﺮﺟﻞ‪ ٧٤‬ﻭﺳﺘ‪‬ﺸ ﹼﻞ ﻳﺪﺍﻩ ﺍﻟﻠﺘﺎﻥ ﻳﻜﺴﺐ ‪‬ﻤﺎ ﺍﳌﻌﺎﺵ‪ .‬ﺃﻱ ﺳﻴﺼﻴﺒﻪ ﺍﻟﻔﻘﺮ ﻭﺍﻹﻓﻼﺱ‪،‬‬ ‫ﻭﺳﻴﺨﻴﺐ ﰲ ﻣﺮﺍﻣﻪ ﻭﻳﻮﺍﺟﻪ ﺍﳋﺰﻱ ﻭﺍﳍﻮﺍﻥ‪ .‬ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺃﻥ ﻳﺪﺧﻞ ﻓﻴﻬﺎ‪ ..‬ﺃﻱ ﱂ‬ ‫ﻳﻜﻦ ﺟﺪﻳﺮﺍ ﺑﺪﻋﻮﻯ ﻛﻮﻧﻪ ﻣﺴﻠﻤﺎ ﻭﺷﻴﺨﺎ ﺃﻥ ﻳﺘﺠﺎﺳﺮ ﻋﻠﻰ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻜـﺬﻳﺐ‬ ‫ﻭﻳﺘﺪﺧﻞ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﳊﺴﺎﺳﺔ ﲟﻜﺮ‪ ،‬ﺑﻞ ﻛﺎﻥ ﳚﺪﺭ ﺑﻪ ﺃﻥ ﻳـﺴﻌﻰ ﻹﺯﺍﻟـﺔ‬ ‫ﺷﺒﻬﺎﺗﻪ ﻭﻭﺳﺎﻭﺳﻪ ﻭﺃﻭﻫﺎﻣﻪ ﲞﻠﻮﺹ ﺍﻟﻨﻴﺔ ﻭﺧﺸﻴﺔ ﺍﻟﻘﻠﺐ‪.‬‬ ‫ﰒ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﻓﻤﻦ ﺍﷲ ‪ ..‬ﺃﻱ ﺍﻟﻀﺮﺭ ﺍﻟﺬﻱ ﺃﺻﺎﺑﻚ ﲟﻜﺮ ﻫﺬﺍ ﺍﻟﺮﺟـﻞ‬ ‫ﻓﻬﻮ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺳﻴ‪‬ﺼﺪﺭ ﻣﻨﻪ ﺍﻟﺘﻜﻔ ‪‬ﲑ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻓﺴﺘﺤﺪﺙ ﰲ ﺍﻟﺒﻠﺪ ﻓﺘﻨـ ﹲﺔ‬ ‫ﻛﺒﲑﺓ‪ ،‬ﻭﻟﻦ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺭﺑ‪‬ﻚ ﺃﻥ ﳛﺒﻚ ﺣﺒﺎ ﲨـﺎ‬ ‫ﻷﻥ ﻛﻞ ﺍﺻﻄﻔﺎﺀ ﻳﺄﰐ ﺑﻌﺪ ﺍﺑﺘﻼﺀ‪ .‬ﻭﺇﻥ ﺣﺐ ﺍﷲ ﺟﺪﻳﺮ ﺑﺎﻹﻛﺮﺍﻡ ﺍﻟﻌﻈﻴﻢ ﻷﻧﻪ ﻫﻮ‬ ‫ﷲ ﻓﺈﻥ ﲨﻴﻊ ﺁﻣﺎﻟﻪ ﺳﺘﺘﺤﻘﻖ‪ ،‬ﻭﻋﻄﺎﺅﻩ ﻫﺬﺍ ﻏﲑ ﻣﻨﻘﻄﻊ‪.‬‬ ‫ﺍﻷﻋﺰ ﺍﻷﻛﺮﻡ‪ ،‬ﻓﻤﻦ ﺃﺣﺒ‪‬ﻪ ﺍ ُ‬ ‫ﻭﺑﻌﺪ ﺫﻟﻚ ﻗﺎﻝ‪ :‬ﺷﺎﺗﺎﻥ ﺗﺬﲝﺎﻥ‪ .‬ﻓﺈﺣﺪﺍﳘﺎ ﻣﲑﺯﺍ ﺃﲪﺪ ﺑﻴﻚ ﺍﳍﻮﺷﻴﺎﺭﺑﻮﺭﻱ‪ ،‬ﺃﻣـﺎ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺸﺎﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺼﻬﺮﻩ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻻ ‪‬ﻨﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ‪ -‬ﻓﻬﻜﺬﺍ ﺳﻴﺤﺪﺙ ﺃﻻ‬ ‫ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﻭﻫﺒ‪‬ﻨﺎ ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤـﺎ ﻣﺒﻴﻨـﺎ‪ ،‬ﺃﻱ‬ ‫ﺳﻨﻬ‪‬ﺐ ﻟﻚ ﻓﺘﺤﺎ ﻣﺒﻴﻨﺎ ﻟﻴﻐﻔﺮ ﻟﻚ ﺍﷲ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧﺮ‪ ،‬ﺃﻱ ﺳـﻴﻬﺐ‬ ‫ﻟﻚ ﻛﺎﻣ ﹶﻞ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻷﻥ ﻏﻔﺮﺍﻥ ﺍﷲ ﳉﻤﻴﻊ ﺍﻟﺬﻧﻮﺏ ﺗﻌﺒ ‪‬ﲑ ﻋـﻦ ﺭﺿـﻮﺍﻧﻪ‬

‫‪ 74‬ﺍﳊﺎﺷﻴﺔ‪ :‬ﻣﻦ ﺃﺳﺒﺎﺏ ﺫﻟﺔ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺃﻧﻪ ﻛﺎﻥ ﻗﺪ ﻧﺸﺮ ﻧﺒﻮﺀﺓ ﺷﻴﻄﺎﻧﻴﺔ‬ ‫ﻣﻔﺎﺩﻫﺎ‪" :‬ﺇﻧﲏ ﺳﺄﻫﲔ ﻫﺬﺍ ﺍﻟﺮﺟﻞ )ﺃﻱ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ( ﻭﺃﻣﻨﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻌﻮﺩﺓ ﺇﻟﻴﻪ"‪.‬‬ ‫ﻟﻜﻨﻪ ﲢ ﱠﻘﻖ ﻋﻜﺲ ﺫﻟﻚ‪ ،‬ﻓﺤﲔ ﺗﻨﺒﺄ ﻛﺎﻥ ﻋﺪ ‪‬ﺩ ﺃﺗﺒﺎﻋﻲ ﻗﺮﺍﺑﺔ ﻣﺎﺋﺔ ﺇﻧﺴﺎﻥ ﺑﺎﻟﻜﺎﺩ‪ ،‬ﻭﺍﻵﻥ ﻗﺪ‬ ‫ﺃﺻﺒﺤﻮﺍ ﻗﺮﺍﺑﺔ ﲦﺎﻧﻴﺔ ﺁﻻﻑ ﺑﻔﻀﻞ ﺍﷲ ‪ ،‬ﻭﻗﺪ ﻧﺸﺄ ﻓﺮﻉ ﻛﺒﲑ ﳉﻤﺎﻋﺘﻨﺎ ﻣﺆﺧﺮﺍ ﰲ ﻣﺪﻳﻨﺔ ﺇﻟﻪ‬ ‫ﺁﺑﺎﺩ ﺍﻟﺬﻱ ﻋ ‪‬ﺰﺯﻩ ﳏ‪‬ﺒﻨﺎ ﺍﳌﺨﻠﺺ ﻣﲑﺯﺍ ﺧﺪﺍ ﲞﺶ ﺍﶈﺘﺮﻡ ﺃﺛﻨﺎﺀ ﺇﻗﺎﻣﺘﻪ ﰲ ﺇﻟﻪ ﺁﺑﺎﺩ‪ ،‬ﻓﻘﺪ ﻧﺸﺮ‬ ‫ﺍﻟﺴﻴﺪ ﻣﲑﺯﺍ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺑﻜﺜﺮﺓ ﻛﺄﻧﻪ ﻧﻜﺲ ﺭﺅﻭﺱ ﲨﻴﻊ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﺴﺎ ‪‬ﺭﺓ‬ ‫ﻧﻘ ‪‬ﺪﺭ ﻣﺴﺎﻋﺪﺗﻪ ﺍﳌﺎﻟﻴﺔ ﻗﺪﺭﻫﺎ ﻣﺌﺔ ﺭﻭﺑﻴﺔ‪ ،‬ﺇﺫ ﻗﺪ ﺗﱪﻉ ﲞﻤﺴﲔ ﺭﻭﺑﻴﺔ ﺳﺎﺑﻘﺎ ﻭﺳﻠﱠﻢ ﱄ ﲬﺴﲔ‬ ‫ﺭﻭﺑﻴﺔ ﺃﺧﺮﻯ ﺣﺎﻟﻴﺎ ﲝﻀﻮﺭﻩ ﺇﱃ ﻗﺎﺩﻳﺎﻥ ﳌﺴﺎﻋﺪﺓ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ‪ .‬ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﲑ ﺍﳉﺰﺍﺀ‪ .‬ﻣﻨﻪ‬

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‫ﺍﻟﻜﺎﻣﻞ‪ .‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻟﻴﺲ ﺍﷲ ﺑﻜﺎﻑ ﻋﺒﺪﻩ‪ ،‬ﻓﺴﻴﱪ‪‬ﺉ ﺳﺎﺣﺘﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﺘﻬﻢ ﺍﻟـﱵ‬ ‫ﺗ‪‬ﻠﺼﻖ ﺑﻪ ﻭﻫﻮ ﻭﺟﻴ ‪‬ﻪ ﻋﻨﺪ ﺍﷲ‪.‬‬ ‫ﻓﻤﻦ ﲨﻠﺔ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﱵ ﺗﺘﻀﻤﻨﻬﺎ ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ ﻧﺒﻮﺀ ﹸﺓ ﺫﺑﺢ ﺍﻟﺸﺎﺗﲔ؛ ﻭﺗﺸﲑ‬ ‫ﺇﱃ ﺃﲪﺪ ﺑﻴﻚ ﻭﺻﻬﺮﻩ‪ ،‬ﻭﻗﺪ ﻧﺸﺮﺕ ﻗﺒﻞ ‪ ١٧‬ﻋﺎﻣﺎ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‪ .‬ﻭﻛﺬﻟﻚ‬ ‫ﻓﺈﻥ ﻓﺘﻨﺔ ﺗﻜﻔﲑ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﱵ ﻇﻬﺮﺕ ﻗﺒﻞ ﲬﺴﺔ ﺃﻋﻮﺍﻡ ﺃﻭ ﺃﺭﺑﻌﺔ ﻗـﺪ‬ ‫ﺃﹸﻧﺒﺊ ﻋﻨﻬﺎ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻗﺒﻞ ‪ ١٧‬ﻋﺎﻣﺎ ﻛﻤﺎ ﺑﻴﻨﺖ ﻗﺒﻞ ﻗﻠﻴـﻞ‪ .‬ﻓﺎﳉـﺪﻳﺮ‬ ‫ﺑﺎﻟﺘﻔﻜﲑ ﻫﻨﺎ؛ ﻫﻞ ﻫﺬﺍ ﺻﻨﻊ ﺇﻧﺴﺎﻥ‪ ،‬ﻭﻫﻞ ﻳﻘﺪﺭ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺃﻥ ﻳﺘﻨﺒﺄ ﺑﺄﺣـﺪﺍﺙ‬ ‫ﻣﺴﺘﻘﺒﻠﻴﺔ ‪‬ﺬﺍ ﺍﳉﻼﺀ ﻗﺒﻞ ﺳﻨﲔ ﻣﻦ ﺣﺪﻭﺛﻬﺎ؟ ﻟﻘﺪ ﻇﻬـﺮﺕ ﻓﺘﻨﺘـﺎﻥ ﻋﻈﻴﻤﺘـﺎﻥ‬ ‫ﺿﺪﻱ؛ ﺇﺣﺪﺍﳘﺎ ﻓﺘﻨ ﹸﺔ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻓﺘﻨ ﹸﺔ ﺗﻜﻔﲑ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺣﺴﲔ ﻭﻏـﲑﻩ‪،‬‬ ‫ﻭﺍﻟﻨﺒﻮﺀﺓ ﲝﺪﻭﺛﻬﻤﺎ ﻛﻠﺘﻴﻬﻤﺎ ﻣﻮﺟﻮﺩﺓ ﺑﺼﺮﺍﺣﺔ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳـﺔ ﻗﺒـﻞ ‪١٧‬‬ ‫ﻋﺎﻣﺎ‪ .‬ﻓﻬﻞ ﰲ ﺍﻟﻌﺎﱂ ﺇﻧﺴﺎ ﹲﻥ ﺁﺧﺮ ﻳﻮﺟﺪ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﻣﺜ ﹸﻞ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺍﳍﺎﺋـﻞ ﻣـﻦ‬ ‫ﺍﻟﻨﺒﻮﺀﺍﺕ؟ ﻓﻠﻦ ﻳﺮﻓﺾ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺍﳍﺎﺋﻞ ﻏ ‪‬ﲑ ﺍﻟﻌﺎﺩﻱ ﺇﻻ ﺍﻟﻮﻗﺢ ﻋﺪﱘ ﺍﳊﻴﺎﺀ‪،‬‬ ‫ﻓﺎﻹﳍﺎﻡ ﺍﻹﳍﻲ ﻳﻨـﺰﻝ ﻋﻠ ‪‬ﻲ ﻛﺎﳌﻄﺮ ﺍﻟﻐﺰﻳﺮ‪ ،‬ﻭﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻣﻔﺘﻮﺣﺔ‪ ،‬ﺍﻧﻈﺮﻭﺍ؛‬ ‫ﺣﺘ‪‬ﺎﻡ ﻳﺼﺮ ﻋﻠﻰ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﺮﻓﺾ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺍﻷﺷﺮﺍﺭ؟ ﺇﻧﲏ ‪-‬ﺑﺘﻠﻘـﻲ ﺍﻟﻌﻠـﻢ‬ ‫ﺏ‬ ‫ﺍﻟﻴﻘﻴﲏ ﻣﻦ ﺍﷲ ‪ -‬ﺃﻗﻮﻝ ﺇﻧﻪ ﺇﺫﺍ ﻧﺎﻓﺴﲏ ﻭﺑﺎﺭﺍﱐ ﲨﻴ ‪‬ﻊ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﻭﺃﺻﺤﺎ ‪‬‬ ‫ﺍﻟﺰﻭﺍﻳﺎ ﻭﺍﳌﻠﻬﻤﻮﻥ ﳎﺘﻤﻌﲔ ﰲ ﺍﻷﻣﻮﺭ ﺍﻹﳍﺎﻣﻴﺔ ﻓﺴﻮﻑ ‪‬ﻳﻜﺮﻣﲏ ﺍﷲ ﺑـﺎﻟﻔﺘﺢ‪،‬‬ ‫ﷲ َﻷ ﹾﻏِﻠ‪‬ﺒ ‪‬ﻦ‬ ‫ﺐﺍُ‬ ‫ﻷﻧﲏ ﻣﻨﻪ ‪ ،‬ﻓﻼ ﺑﺪ ﺃﻥ ﹸﺃﺣﺮﺯ ﺍﻟﻔﺘﺢ ﲟﻮﺟﺐ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ :‬ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺖ ﻳﺎ ﻋﺒ ‪‬ﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﻮﺳﻮﻡ ﺑﻌﺒﺪ ﺍﳊﻖ‪ ،‬ﻓـﺈﻥ ﺍﷲ ﻣ‪‬ﻌـﺰ‪‬ﱐ‬ ‫ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳِﻠﻲ ‪ ،٣٣‬ﻓﻤ ‪‬‬ ‫ﻭﻣ‪‬ﺬﻟﱡﻚ ﻭﻣ‪‬ﻜﺮﻣﲏ ﻭﻣﻬﻴﻨﻚ‪ ،‬ﻭﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﻟﻈﺎﳌﲔ‪.‬‬ ‫ﺖ ﺃﻥ ﲨﺎﻋﺔ ﺍﻟﻐﺰﻧﻮﻳﲔ ﺍﳌﺴﻴﺌﲔ ﺇﱃ ﺍﻹﺳﻼﻡ ﻣـﻦ‬ ‫ﻣﻦ ﺍﳌﺆﺳﻒ ﺟﺪﺍ ﺃﻧﲏ ﲰﻌ ‪‬‬ ‫ﺳﻜﺎﻥ ﺃﻣﺮﺗﺴﺮ ﻳﺸﻴﻌﻮﻥ ﰲ ﺍﻟﻨﺎﺱ ﺃﻥ ﺍﺭﺗﺪﺍﺩ ﺍﻟﺸﻘﻲ ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺪﻫﻠﻮﻱ ﻭﺃﺧﻴﻪ‬ ‫ﺍﻷﻛﱪ ﺍﻟﺬﻱ ﻣﺎﺕ ﻣﺆﺧﺮﺍ ﰲ ﻣﺎﻟﲑ ﻛﻮﺗﻠﻪ ﰲ ﺩﻳﺴﻤﱪ ‪ ١٨٩٦‬ﻣﻦ ﲦﺎﺭ ﻣﺒﺎﻫﻠـﺔ‬ ‫ﻋﺒﺪ ﺍﳊﻖ‪ .‬ﺗﺪﺑﺮﻭﺍ ﺍﻵﻥ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻣﺎ ﺃﻛﺜﺮ ﻣﻴ ﹶﻞ ﻫﺬﻩ ﺍﳉﻤﺎﻋـﺔ ﺍﻟﻐﺰﻧﻮﻳـﺔ‬ ‫ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺍﻻﻓﺘﺮﺍﺀﺍﺕ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ! ﺍﻋﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﳌﻔﺘـﺮﻭﻥ ﺍﻷﺷـﻘﻴﺎﺀ ﺃﻥ‬

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‫ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﳋﺒﻴﺚ ﻭﺃﺧﺎﻩ ﱂ ﻳﻜﻮﻧﺎ ﻣﻦ ﺃﻗﺎﺭﰊ‪ ،‬ﻭﻟﻴﺲ ﱄ ﻣﻌﻬﻢ ﺃﻱ ﻗﺮﺍﺑـﺔ ﻭﻻ‬ ‫ﻋﻼﻗﺔ‪ ،‬ﻓﻬﻞ ﺃﺻﺎﺑﺖ ﻣﺒﺎﻫﻠ ﹸﺔ ﻋﺒﺪ ﺍﳊﻖ ﺑﻴﺘﺎ ﺛﺎﻟﺜﺎ ﻻ ﳝﺖ ﺇﻟﻴﻨﺎ ﺑﺼﻠﺔ؟ ﻣﻦ ﻫﻨﺎ ﻳﺘﺒﲔ‬ ‫ﺃﻥ ﻫﺆﻻﺀ ﻭﺍﺟ‪‬ﻬﻮﺍ ﻣﻬﺎﻧﺔ ﻛﺒﲑﺓ ﺑﻌﺪ ﻣﺒﺎﻫﻠﺔ ﻋﺒﺪ ﺍﳊﻖ ﳑﺎ ﺩﻓﻌﻬﻢ ﺇﱃ ﻧﺴﺞ ﻫـﺬﻩ‬ ‫ﺍﳌﻜﺎﻳﺪ ﺍﻟﻜﺎﺫﺑﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﻮﺍ ﺳﻴﻨﺴﺠﻮﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻜﺎﻳﺪ ﺍﳌﺰﻭﺭﺓ ﻟﻐﺴﻞ ﺳـﻮﺍﺩ‬ ‫ﻭﺟﻪ ﻋﺒﺪ ﺍﳊﻖ ﻓﺬﻛ ‪‬ﺮ ﻏﻼﻣﲔ ﳎﻬﻮﻟﲔ ﻣﻦ ﺩﳍﻲ ﻋﺪﱘ ﺍﳉﺪﻭﻯ‪ .‬ﻛﺎﻥ ﺍﻷﻓﻀﻞ ﰲ‬ ‫ﻑ ﻣﺆﻟﻔﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻄﺎﻋﻮﻥ ﰲ ﺑﻮﻣﺒﺎﻱ‬ ‫ﺭﺃﻳﻨﺎ ﺃﻥ ﻳﻨﺸﺮﻭﺍ ﺇﻋﻼﻧﺎ ﻳﺼﻒ ﻣﻮﺕ ﺃﻟﻮ ٍ‬ ‫ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﲦﺮ ﹰﺓ ﻟﻠﻤﺒﺎﻫﻠﺔ‪" :‬ﲟﺎ ﺃﻥ ﺍﳌﻨﺸﻲ ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ‪ -‬ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻣﻦ ﲨﺎﻋﱵ ﻭﳐﻠﺺ ﺟﺪﺍ ﱄ‪ -‬ﻳﺴﻜﻦ ﰲ ﺑﻮﻣﺒﺎﻱ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺗﺘﻌﺮﺽ‬ ‫ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺣﺼﺮﺍ ﻷﺛﺮ ﺍﳌﺒﺎﻫﻠﺔ ﻻ ﻏﲑ‪‬ﻫﺎ"‪ .‬ﻻ ﺃﻋﺮﻑ ﱂ ﻻ ﺗﺴﺘﺤﻲ ﻭﺗﻨـﺪﻡ ﺇﱃ‬ ‫ﺍﻵﻥ ﻫﺬﻩ ﺍﻟﻔﺮﻗ ﹸﺔ ﺍﳉﺎﻫﻠﺔ ﺍﻟﻮﺣﺸﻴﺔ؟ ﻓﺒﻌﺪ ﻣﺒﺎﻫﻠﺔ ﻋﺒﺪ ﺍﳊﻖ )‪ (١‬ﻗﺪ ﺃﻛﺮﻣﻨـﺎ ﺍﷲ‬ ‫ﺑﺎﻟﺘﻘﺪﻡ ﻭﺍﻻﺯﺩﻫﺎﺭ ﺍﻟﻜﺒﲑ‪ ،‬ﺣﻴﺚ ﺟﻌﻠﲏ ﻣﺸﻬﻮﺭﺍ ﰲ ﺍﻟﻌﺎﱂ‪ (٢) ،‬ﻭﺃﺑﻠـ ﹶﻎ ﻋـﺪﺩ‬ ‫ﺃﺗﺒﺎﻋﻲ ﺃﻟﻮﻓﺎ‪ (٣) ،‬ﻭﺟﻌﻞ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺴﻌ‪‬ﺔ ﻋﻠﻤﻨـﺎ‪(٤) ،‬‬ ‫ﻭﻗﺪ ﺭﺯﻗﹶﻨﺎ ﺍﷲ ﻭﻟﺪﺍ ﺃﺻﺒﺢ ﺃﻭﻻﺩﻧﺎ ﺑﻌﺪ ﻭﻻﺩﺗﻪ ﺛﻼﺛ ﹰﺔ ‪ -‬ﺃﻱ ﻣﻦ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪-‬‬ ‫ﻭﺫﻟﻚ ﺣﺴﺐ ﺍﻹﳍﺎﻡ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ ﺑﻞ )‪ (٥‬ﻗﺪ ﺃﻧﺒﺄﻧﺎ ﰲ ﺍﻹﳍﺎﻡ ﺑﺘـﻮﺍﺗﺮ‬ ‫ﺑﻮﻻﺩﺓ ﻭﻟ ٍﺪ ﺭﺍﺑﻊ ﺃﻳﻀﺎ‪ ،‬ﻭﻧﺆﻛﺪ ﻟﻌﺒﺪ ﺍﳊﻖ ﺃﻧﻪ ﻟﻦ ﳝﻮﺕ ﻗﺒﻞ ﺃﻥ ﻳﺴﻤﻊ ﲢﻘﻖ ﻫﺬﺍ‬ ‫ﺍﻹﳍﺎﻡ ﺃﻳﻀﺎ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳ‪‬ﺒﻄﻞ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺑﺪﻋﺎﺋﻪ ﺇﺫﺍ ﻛﺎﻥ ﳛﻮﺯ ﺃﻱ ﻗﺪﺭﺓ‪ (٦) .‬ﰒ‬ ‫ﻗﺪ ﺳﻮ‪‬ﺩ ﺍﷲ ﻭﺟﻮﻩ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺭﺿﲔ ﺑﺈﻟﻘﺎﺀ ﺁ‪‬ﻢ ﰲ ﺍﻟﻨﺎﺭ ﲢﻘﻴﻘﺎ‬ ‫ﻟﻨﺒﻮﺀﰐ‪ (٧) .‬ﻭﻗﺪ ﺃﻋﺎﻧﲏ ﺍﷲ ﺑﺄﻟﻮﻑ ﻣﺆﻟﱠﻔﺔ ﻣﻦ ﺍﻟﺮﻭﺑﻴﺎﺕ‪ (٨) .‬ﻭﰲ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ‬ ‫ﺍﳌﻨﻌﻘﺪ ﰲ ‪ ١٨٩٦-١٢-٢٧‬ﻣﻜﱠﻦ ﺍﷲ ﺧﻄﺎﰊ ﻣﻦ ﺃﻥ ﳛﻮﺯ ﺷﻌﺒﻴ ﹰﺔ ﻋﻈﻴﻤﺔ ﻟﺪﺭﺟﺔ‬ ‫ﺃﻥ ﺍﳉﺮﺍﺋﺪ ﺍﻻﻧﻜﻠﻴﺰﻳﺔ ﻗﺪ ﺍﻋﺘﺮﻓﺖ ﺑﺄﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻓﺎﻕ ﺍﳉﻤﻴـﻊ‪ ،‬ﻭﺑﺎﻋﺘﺒـﺎﺭﻩ‬ ‫ﺾ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺸﺠﻌﺎﻥ ﻫﺪﻳ ﹰﺔ ﻧﻘﺪﻳﺔ‪ ،‬ﻛﻤﺎ ﺃﺭﺳﻞ ﻣﻴﺎﻥ ﺍﷲ‬ ‫ﱄ ﺑﻌ ‪‬‬ ‫ﻣﻌﺠﺰﺓ ﻗﺪ ﺃﺭﺳﻞ ﺇ ﱠ‬ ‫ﺩﺗ‪‬ﺎ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ ﺍﻟﺒﺎﺭﺣﺔ ‪ ١٨٩٧-١-١٥‬ﻣﺎﺋﺔ ﺭﻭﺑﻴﺔ ﺍﺣﺘﻔﺎﻻ ‪‬ﺬﺍ ﺍﻟﻔﺘﺢ‪ (٩) ،‬ﻭﰲ‬ ‫ﺍﻟﻴﻮﻡ ﻧﻔﺴﻪ ﲢﻘﻘﺖ ﻧﺒﻮﺀﺗ‪‬ﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺳﻴﻔﻮﻕ ﺍﳉﻤﻴﻊ ﻭﺍﻟﱵ ﻧـﺸﺮﻧﺎﻫﺎ ﰲ‬ ‫ﺇﻋﻼﻥ ﺑﺘﻠﻘﻲ ﺍﻟﻮﺣﻲ ﻣﻦ ﺍﷲ‪.‬‬

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‫ﺖ ﻛـﻞ‬ ‫ﺕ ﻫﺬﻩ ﺍﻟﻌﺰ ﹶﺓ ﻭﲢﻘﻘ ‪‬‬ ‫ﺃﻓﻠﻢ ﻳﺴﻮ ‪‬ﺩ ﻭﺟ ‪‬ﻪ ﻋﺒﺪ ﺍﳊﻖ ﺇﱃ ﺍﻵﻥ ﻭﻗﺪ ﺃﺣﺮﺯ ‪‬‬ ‫ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ؟ ﺃﻓﻠﻢ ﺗﻨـﺰﻝ ﺍﻟﻠﻌﻨﺔ ﻋﻠﻰ ﲨﺎﻋﺔ ﺍﻟﻐﺰﻧﻮﻳﲔ ﺣﱴ ﺍﻵﻥ؟ ﻻ ﺷﻚ ﺃﻥ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺳﻮ‪‬ﺩ ﻭﺟﻮﻫﻬﻢ ﺑﺬﻟﺔ‪ .‬ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺒﻴﻨﺔ ﻟﻠﻤﺒﺎﻫﻠﺔ‪ .‬ﻭﻫﺬﺍ ﻫـﻮ‬ ‫ﺍﻟﺘﺄﻳﻴﺪ ﺍﻹﳍﻲ‪ ،‬ﺃﻣﺎ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻜﺬﺏ ﺗﻜﻠﹼﻔﺎ ﻓﻬﻮ ﺃﻛﹾﻞ ﺍﻟﱪﺍﺯ ﻭﺍﻟﺮﻭﺙ‪.‬‬ ‫ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﻋﻨﺪ ‪‬ﺎﻳﺔ ﻫﺬﺍ ﺍﳌﻀﻤﻮﻥ ﺃﻥ ﻧﺒﲔ ﺃﻥ ﻣﻘﺎﺑﻞ ﻫﺆﻻﺀ‬ ‫ﺍﻷﳒﺎﺱ ﺍﻟﻘﺬﺭﻳﻦ ﺍﻟﺬﻳﻦ ﻋﻘﺪﻭﺍ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺍﻟﺘﻜﻔﲑ ﻗﺪ ﻓﺎﺯ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺰﻳﺎﺭﺓ‬ ‫ﺍﻟﻨﱯ ﰲ ﺍﻟﺮﺅﻯ ﻭﺍﺳﺘﻔﺴﺮﻭﺍ ﺣﻀﺮﺗﻪ ﻋﲏ ﻓﻘﺎﻝ ‪" :‬ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣـﻦ‬ ‫ﺍﷲ ﻭﺻﺎﺩﻕ ﰲ ﺩﻋﻮﺍﻩ‪ ".‬ﻓﺸﻬﺎﺩﺍﺕ ﻛﺜﲑﺓ ﻷﻣﺜﺎﻝ ﻫﺆﻻﺀ ﲝﻮﺯﺗﻨـﺎ‪ ،‬ﻓﻤـﻦ ﺃﺭﺍﺩ‬ ‫ﺍﻟﺒﺤﺚ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻓﻠﻴﺄﺧﺬ ﻣﻨﺎ ﺍﻟﺸﻮﺍﻫﺪ‪.‬‬ ‫ﺃﻣﺎ ﲨﺎﻋﺔ ﺍﻷﻓﻐﺎﻥ ﺍﻟﻐﺰﻧﻮﻳﲔ ﺍﳌﻠﻄﺨﲔ ﺑﺄﻓﻜﺎﺭ ﳒﺴﺔ ﻭﺑﻼ ِﺀ ﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﻓﺤﺴﺒ‪‬ﻬﻢ‬ ‫ﺷﻬﺎﺩ ﹸﺓ ﻭﺍﻟﺪﻫﻢ ﺍﳉﻠﻴﻞ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﳝﻠﻜﻮﻥ ﺷﻴﺌﺎ ﻣـﻦ ﺍﻹﻧـﺼﺎﻑ‬ ‫ﻭﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻋﻨﺪﻧﺎ ﺷﻬﻮﺩ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺒﻴﻨﻮﺍ ﺣﻠﻔﺎ ﺃﻥ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﺍﶈﺘـﺮﻡ‬ ‫ﻛﺎﻥ ﻗﺪ ﺃﺧﱪﻫﻢ ﺃﻧﻪ ﺭﺃﻯ ﰲ ﺍﻟﻜﺸﻒ ﻧﻮﺭﺍ ﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻋﻠـﻰ ﻗﺎﺩﻳـﺎﻥ ﻭﺃﻥ‬ ‫ﺃﻭﻻﺩﻩ ﺣ‪‬ﺮﻣﻮﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻣﻦ ﺿﻤﻦ ﻫﺆﻻﺀ ﺍﻟﺸﻬﻮﺩ ﺍﳊﺎﻓﻆ ﳏﻤﺪ ﻳﻮﺳﻒ‬ ‫ﺿﻠﻌﺪﺍﺭ ﺃﻳﻀﺎ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺻﺪﻳﻖ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﻭﺍﶈﺴﻦ ﺇﻟﻴﻪ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺃﺧـﻮﻩ‬ ‫ﻉ ﻣﻘﺴﻤﺎ ﺑﺎﷲ ﺃﻥ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﻛﺎﻥ ﻗﺪ ﺫﻛﺮ‬ ‫ﳏﻤﺪ ﻳﻌﻘﻮﺏ ﻗﺪ ﺑﻴ‪‬ﻦ ﰲ ﺍﺟﺘﻤﺎ ٍ‬ ‫ﺍﺳﻢ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻋﻨﺪ ﺫﻛﺮ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺃﻧﻪ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻨﻮﺭ ﻭﺃﻥ ﺃﻭﻻﺩﻩ‬ ‫ﻇﻠﻮﺍ ﳏﺮﻭﻣﲔ ﻋﺪﳝﻲ ﺍﳊﻆ‪ .‬ﳍﺬﺍ ﺃﺭﻯ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻳﺘﺄﻛﺪ ﻋﺒﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ‬ ‫ﻭﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﻐﺰﻧﻮﻱ ﺍﻟﻠﺬﺍﻥ ﻳﻨﺸﻄﺎﻥ ﰲ ﺍﻟﺘﻜﻔﲑ ﻭﻛﻴﻞ ﺍﻟﺸﺘﺎﺋﻢ ﲞﺒﺜﻬﻢ ﻭﺷـﺮﻫﻢ‬ ‫ﻣﻦ ﺻﺪﻕ ﻛﻠﻤﺎﺕ ﻭﺍﻟﺪﳘﺎ ﺍﳌﺘﻮﰱ‪.‬‬ ‫ﻭﺣﺬﺍﺭ ﺃﻥ ﻳﺮﺗﻜﺒﺎ ﺍﻟﻌﻘﻮﻕ ﲟﻌﺼﻴﺔ ﻭﺻﻴﺔ ﻭﺍﻟﺪﻫﻢ ﺍﳌﺮﺣﻮﻡ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺸﻴﺦ ﺍﳉﻠﻴﻞ‬ ‫ﻋﺒﺪ ﺍﷲ ﰲ ﺣﻴﺎﺗﻪ ﻗﺪ ﺃﺭﺳﻞ ﱄ ﺭﺳﺎﻟﺘﲔ ﺑﺸﺮﱐ ﻓﻴﻬﻤﺎ ﺍﻧﻄﻼﻗﺎ ﻣﻦ ﺇﳍﺎﻣﺎﺗﻪ ﺍﻟـﱵ‬

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‫ﺗﻠ ﹼﻘﺎﻫﺎ ﺑﻜﻠﻤﺎﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺄﻧﻚ ﺳﺘﺘﻔﻮﻕ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ‪ .‬ﰒ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ ﺃﻇﻬﺮ‬ ‫ﱄ ﺃﻧﻪ ﻳﺼ ‪‬ﺪﻕ ﺩﻋﻮﺍﻱ‪ .‬ﻓﺄﻗﻮﻝ ﻣﻘﺴﻤﺎ ﺑﺎﷲ ﺃﻧﻪ ﺻ ‪‬ﺪﻗﲏ ﰲ ﺩﻋﻮﺍﻱ ﺑﻌﺪ ﲰﺎﻋﻬﺎ‬ ‫ﻭﻗﺎﻝ ﱄ ﺑﻜﻠﻤﺎﺕ ﺻﺮﳛﺔ "ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﰲ ﺍﻟﺪﻧﻴﺎ ﺗﻮﻗﻌﺖ ﺃﻥ ‪‬ﻳﺒﻌﺚ ﻣﻦ ﺍﷲ ﺭﺟﻞ‬ ‫ﻣﺜﻠﻚ"‪ .‬ﻭﻫﺬﻩ ﻛﻠﻤﺎﺗﻪ‪ ،‬ﻭﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻰ ﺍﻟﻜﺎﺫﺑﲔ‪.‬‬ ‫ﻭﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﺷﻴﺨﺎﻥ ﺁﺧﺮﺍﻥ ﱂ ﻳﺮﻓـﻀﺎ ﻣﻜـﺎﻧﱵ‬ ‫ﻭﻣﻘﺎﻣﻲ ﺑﻞ ﻗﺪ ﻗﺒﻼﱐ‪ ،‬ﺃﺣﺪﳘﺎ ﻣﻴﺎﻥ ﻏﻼﻡ ﻓﺮﻳﺪ ﻣﻦ ﺗﺸﺎﺗﺸﺮﺍﻥ ﻭﻫﻮ ﺷـﻴ ‪‬ﺦ ﻭﺍﱄ‬ ‫ﺕ ﺭﺳﺎﻟﺘﻪ ﺍﻟﻌﺮﺑﻴﺔ ﺳﺎﺑﻘﺎ ﻭﻳﺜﺒﺖ ﻣﻨﻬﺎ ﺃﻧﻪ ﻣﺘﻤﻜﻦ ﻣﻦ ﻋﻠﻢ ﺍﻟﻠﻐﺔ‬ ‫‪‬ﺎﻭﻟﺒﻮﺭ‪ ،‬ﻭﻗﺪ ﻧﺸﺮ ‪‬‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺃﻳﻀﺎ‪.‬‬ ‫ﺐ ﺍﻟ ‪‬ﻌﻠﻢ ﻭﻫﻮ ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﺍﳌﺸﻬﻮﺭﻳﻦ ﰲ ﺑـﻼﺩ ﺍﻟـﺴﻨﺪ‬ ‫ﻭﺍﻟﺜﺎﱐ ﻫﻮ ﺑﲑ ﺻﺎﺣ ‪‬‬ ‫ﻭﻋﺪﺩ ﺃﺗﺒﺎﻋﻪ ﻳﻨﻮﻑ ﻋﻠﻰ ﻣﺎﺋﺔ ﺃﻟﻒ ﻣﺮﻳﺪ‪ ،‬ﻭﻫﻮ ﺍﻵﺧﺮ ﻣﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻭﻣﻌﺪﻭﺩ ﺿﻤﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﺎﻟﺸﻬﺎﺩﺓ ﺍﻟﱵ ﺃﺩﱃ ‪‬ﺎ ﰲ ﺣﻘﻲ ﻫﻲ‪:‬‬ ‫ﺇﱐ ﺭﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ﻭﺍﺳﺘﻔﺴﺮﺗﻪ ﰲ ﺃﻣﺮﻙ ﻭﻗﻠﺖ‪ :‬ﺑﻴ‪ ‬ﻦ ﱄ ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ‬ ‫ﺃﻫﻮ ﻛﺎﺫﺏ ﻣﻔﺘ ٍﺮ ﺃﻭ ﺻﺎﺩﻕ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪" :‬ﺇﻧﻪ ﺻﺎﺩﻕ ﻭﻣﻦ ﻋﻨﺪ ﺍﷲ"‪،‬‬ ‫ﺖ ﺃﻧﻚ ﻋﻠﻰ ﺣﻖ ﻣﺒﲔ ﻭﺑﻌﺪ ﺫﻟﻚ ﻻ ﻧﺸﻚ ﰲ ﺃﻣـﺮﻙ ﻭﻻ ﻧﺮﺗـﺎﺏ ﰲ‬ ‫ﻓﻌﺮﻓ ‪‬‬ ‫ﺷﺄﻧﻚ ﻭﻧﻌﻤﻞ ﻛﻤﺎ ﺗﺄﻣﺮ‪ .‬ﻓﺈﻥ ﺃﻣﺮﺗﻨﺎ ﺃﻥ ﺍﺫﻫﺒﻮﺍ ﺇﱃ ﺑﻼﺩ ﺃﻣﺮﻳﻜﻪ ﻓﺈﻧﺎ ﻧـﺬﻫﺐ‬ ‫ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﺎ ﺗﻜﻮﻥ ﻟﻨﺎ ﺧﲑ ﹲﺓ ﰲ ﺃﻣﺮﻧﺎ ﻭﺳﺘﺠﺪﻧﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻣﻦ ﺍﳌﻄﺎﻭﻋﲔ‪.‬‬ ‫ﻭﻟﻘﺪ ﺣ ‪‬ﺪﺛﲏ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺧﻠﻴﻔﺘ‪‬ﻪ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﳌﺮﺣﻮﻡ ﻭﺍﻟﺸﻴ ‪‬ﺦ ﻋﺒـﺪ ﺍﷲ‬ ‫ﻋﺮﺏ ﺷﻔﻮﻳﺎ ﺃﻳﻀﺎ‪ .‬ﻭﺍﻵﻥ ﺃﻳﻀﺎ ﺣﲔ ﺯﺍﺭﻩ ﺻﺪﻳﻘﻲ ﺍﳌﺨﻠﺺ ﺍﻟﺴﻴﺘﻬـ ﺻﺎﱀ ﳏﻤﺪ‬ ‫ﺍﳊﺎﺝ ﺍﷲ ﺭﻛﻬﺎ ﰲ ﻣﺪﻳﻨﺔ ‪‬ﻣ ‪‬ﺪﺭﺍﺱ ﻭﺟﺪﻩ ﻣﺎ ﺯﺍﻝ ﻣﺼﺪﻗﺎ ﻟﺪﻋﻮﺍﻱ‪ ،‬ﺑﻞ ﻗﺪ ﺃﲰـ ‪‬ﻊ‬ ‫ﲨﻴ ‪‬ﻊ ﺍﳊﻀﻮﺭ ‪ -‬ﻗﺎﺋﻤﺎ ﰲ ﺟﻠﺴﺔ ﻋﺎﻣﺔ ﳑﺴﻜﺎ ﺍﻟﻌﺼﺎ ﺑﻴﺪﻩ ‪ -‬ﺑﺼﻮﺕ ﻋﺎ ٍﻝ ﺃﻧـﻪ‬ ‫ﳚﺪﱐ ﻋﻠﻰ ﺣﻖ ﰲ ﺍﻟﺪﻋﻮﻯ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﺮﻓﻪ ﰲ ﺍﻟﻜﺸﻒ‪ ،‬ﻓﻘﺎﻝ ﺍﺑ‪‬ﻨﻪ‪ :‬ﺇﺫﺍ ﻛـﺎﻥ‬ ‫ﺖ ﺃﻧﻜﺮ ﺃﻧﺎ ﺃﻳﻀﺎ‪.‬‬ ‫ﻭﺍﻟﺪﻱ ﻳﺼﺪ‪‬ﻕ ﻓﻠﺴ ‪‬‬

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‫ﻭﺍﻵﻥ ﳚﺐ ﻋﻠﻰ ﻋﺒﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ ﺃﻥ ﳝﻮﺕ ﻧﺪﻣﺎ‪ ،‬ﻷﻥ ﺍﷲ ‪‬ﻳﻈﻬﺮ ﻋﺰﺓ ﻫﺬﺍ‬ ‫ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﰲ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳚﻠﺐ ﻟﻪ ﺍﻟﺬﻟﺔ‪ ،‬ﻭﻳﻨﺒﻐﻲ‬ ‫ﺃﻥ ﻳﻔﻜﺮ ﻫﺬﺍ ﺍﻟﻨﺠﺲ ﺃﻫﺬﺍ ﻫﻮ ﲦﺮﺓ ﺍﳌﺒﺎﻫﻠﺔ ﺃﻡ ﺍﺳﺘﻴﻼﺀ ﺍﳌﺮﺀ ﻋﻠﻰ ﺃﺭﻣﻠﺔ ﺃﺧﻴﻪ ﻓﻮﺭﺍ‬ ‫ﻭﺗﻘﺪﳝﻪ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﲦﺮ ﹰﺓ ﻟﻠﻤﺒﺎﻫﻠﺔ؟!‬ ‫ﻭﻻ ﻳﻐﻴﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻥ ﻣﻴﺎﻥ ﻏﻼﻡ ﻓﺮﻳﺪ ﻣﻦ ﺗﺸﺎﺗﺸﺮﺍﻥ ﻭﺑﲑ ﺻﺎﺣﺐ ﺍﻟﻌ‪‬ﻠﻢ ﻣﻦ‬ ‫ﺍﻟﺴﻨﺪ ﻟﻴﺲ ﳘﺎ ﺍﻟﻮﺣﻴﺪﺍﻥ ﻣﻦ ﻣﺼﺪﻗﻲ‪ ،‬ﺑﻞ ﺍﻟﺼﺎﺣﺒﺰﺍﺩﻩ ﺑﲑ ﺳﺮﺍﺝ ﺍﳊﻖ ﺍﶈﺘـﺮﻡ‬ ‫ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﺃﻟﻮﻑ ﻣﺆﻟﻔﺔ ﻣﻦ ﻣﺮﻳﺪﻱ ﺁﺑﺎﺋﻪ ﰲ ﺍﳍﻨﺪ‪ ،‬ﻗﺪ ﺍﻧﻀﻢ ﺇﱃ ﲨﺎﻋﱵ ﻣـﻊ‬ ‫ﺃﻓﺮﺍﺩ ﺑﻴﺘﻪ ﻣﺒﺎﻳﻌﲔ‪ ،‬ﻛﺬﻟﻚ ﻛﺎﻥ ﺍﳊﺎﺝ ﻣﻨﺸﻲ ﺃﲪﺪ ﺟﺎﻥ ﺍﶈﺘـﺮﻡ ﺍﻟﻠـﺪﻫﻴﺎﻧﻮﻱ‬ ‫ﺍﳌﺮﺣﻮﻡ ﻣﻦ ﻣﻌﻈﱢﻤﻲ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ ﻣﻦ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻭﲨﻴﻊ ﺃﺑﻨﺎﺋﻪ ﻭﺑﻨﺎﺗـﻪ‬ ‫ﻭﺯﻭﺟﺘﻪ‪ ،‬ﺑﺎﺧﺘﺼﺎﺭ ﲨﻴﻊ ﺃﻓﺮﺍﺩ ﺃﺳﺮﺗﻪ ﻗﺪ ﺑﺎﻳﻌﻮﱐ‪.‬‬ ‫ﻭﺃﺧﲑﺍ ﺃﺫ ﹼﻛﺮ ﻛﻞ ﻃﺎﻟﺐ ﻟﻠﺤﻖ ﻣﺮﺓ ﺃﺧﺮﻯ ﺃﻥ ﺁﻳﺎﺕ ﺍﻟﺪﻳﻦ ﺍﳊـﻖ ﻭﺷـﻬﻮﺩ‬ ‫ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺻﺪﻕ ﺍﻹﺳﻼﻡ ﺍﻟﱵ ﳚﻬﻠﻬﺎ ﺍﳌﺸﺎﻳ ‪‬ﺦ ﺍﻟﻌﻤﻴﺎﻥ ﺍﳌﻌﺎﺻﺮﻭﻥ ﻟﻨـﺎ‪ ،‬ﻗـﺪ‬ ‫ﺖ ﱄ‪ ،‬ﻟﻘﺪ ‪‬ﺑﻌﺜﺖ ﻷﺛﺒﺖ ﺃﻥ ﺍﻹﺳﻼﻡ ﻭﺣﺪﻩ ﺩﻳﻦ ﺣﻲ‪ ،‬ﻭﻗﺪ ‪‬ﺭﺯﻗﺖ ﻛﺮﺍﻣﺎﺕ‬ ‫ﻭ‪‬ﻫﺒ ‪‬‬ ‫ﻳﻌﺠﺰ ﻋﻦ ﺗﻘﺪﱘ ﺃﻣﺜﺎﳍﺎ ﺃﺗﺒﺎﻉ ﲨﻴﻊ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻭﻣﻌﺎﺭﺿ ‪‬ﻲ ﺍﻟﻌﻤﻴﺎﻥ ﺍﻟﺪﺍﺧﻠﻴﻮﻥ ﺃﻳﻀﺎ‪،‬‬ ‫ﻭﺃﻧﺎ ﺃﻗﺪﺭ ﺃﻥ ﹸﺃﺭﻱ ﻛﻞ ﻣﻌﺎﺭﺽ ﺃﻥ‬

‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬

‫ﺑﺘﻌﺎﻟﻴﻤﻪ ﻭ ِﺣﻜﻤﻪ ﻭﻣﻌﺎﺭﻓﻪ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺑﻼﻏﺘﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻳﺸﻜﻞ ﻣﻌﺠﺰﺓ‪ ،‬ﻭﺇﻧﻪ ﻳﻔﻮﻕ‬ ‫ﻣﻌﺠﺰﺓ ﻣﻮﺳﻰ ﻭﺃﻓﻀﻞ ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﻋﻴﺴﻰ ﻣﺌﺎﺕ ﺍﳌﺮﺍﺕ‪.‬‬

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‫ﺇﻧﲏ ﺃﻗﻮﻝ ﻣﺮﺍﺭﺍ ﻭﺗﻜﺮﺍﺭﺍ ﻭﺑﺼﻮﺕ ﻋﺎﻝ ﺇﻥ ﺍﳊﺐ ﺍﻟﺼﺎﺩﻕ ﻟﻠﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‬ ‫ﺐ ﻛﺮﺍﻣﺎﺕ‪ ٧٥‬ﻭﺗ‪‬ﻔﺘﺢ‬ ‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﺗﺒﺎﻋﻬﻤﺎ ﺍﻟﺼﺎﺩﻕ ﹶﻟﻴﺠﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺻﺎﺣ ‪‬‬ ‫ﺃﺑﻮﺍﺏ ﻋﻠﻮﻡ ﺍﻟﻐﻴﺐ ﻋﻠﻰ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪ .‬ﻭﻻ ﻳﻨﺎﻓﺴﻪ ﺗﺎﺑ ‪‬ﻊ ﺃﻱ ﺩﻳﺎﻧـﺔ ﰲ‬ ‫ﺍﻟﻌﺎﱂ ﰲ ﺍﻟﱪﻛﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻓﺄﻧﺎ ﺻﺎﺣﺐ ﺍﻟﺘﺠﺮﺑﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﺇﻧـﲏ ﺃﺭﻯ‬ ‫ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ﻣﻴﺘﺔ ﺇﻻ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻥ ﺁﳍﺘﻬﻢ ﻣﻴﺘﺔ‪ ،‬ﻭﺃﻥ ﺃﻭﻟﺌـﻚ ﺍﻷﺗﺒـﺎﻉ ﻫـﻢ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻻ ﺣﻴﺎﺓ ﻓﻴﻬﻢ‪ ،‬ﻭﻣﺴﺘﺤﻴﻞ ﻭﻣﺴﺘﺤﻴﻞ ﺃﻥ ﻳﺘﻤﻜﻦ ﺃﺣﺪ ﻣﻦ ﺇﻧﺸﺎﺀ ﺍﻟﻌﻼﻗﺔ‬ ‫ﺍﳊﻴﺔ ﺑﺎﷲ ﺩﻭﻥ ﻗﺒﻮﻝ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﺴﻔﻬﺎﺀ! ﺃﻱ ﻣﺘﻌﺔ ﲡﺪﻭﻥ ﰲ ﻋﺒﺎﺩﺓ ﺍﳌﻮﺗﻰ‪ ،‬ﻭﺃﻱ ﻟﺬﺓ ﲡﺪﻭ‪‬ﺎ ﰲ ﺃﻛـﻞ‬ ‫ﻱ ﻗﻮﻡ‪ ،‬ﺃﻻ ﺇﻧﻪ ﻣﻊ ﺍﻹﺳﻼﻡ‪ .‬ﺇﻥ‬ ‫ﺍﳌﻴﺘﺔ؟!!! ﺗﻌﺎﻟﻮﺍ ﺃﺧﱪﻛﻢ ﺃﻳﻦ ﺍﻹﻟﻪ ﺍﳊﻲ‪ ،‬ﻭﻣﻊ ﺃ ‪‬‬ ‫ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺮﺍﻫﻦ ﲟﻨـﺰﻟﺔ ﹸﻃﻮﺭ ﻣﻮﺳﻰ؛ ﺣﻴﺚ ﻳﻜﻠﹼﻢ ﺍﷲ ‪ ،‬ﺫﻟﻚ ﺍﻹﻟﻪ‬ ‫ﺍﻟﺬﻱ ﻇﻞ ﻳﻜﻠﹼﻢ ﺍﻷﻧﺒﻴﺎﺀ ﰒ ﻟﺰﻡ ﺍﻟﺼﻤﺖ ﻳﺘﻜﻠﻢ ﺍﻟﻴﻮﻡ ﰲ ﻗﻠﺐ‬

‫ﻣﺴﻠﻢ‪.‬‬

‫ﺃﻻ ﻳﺸﺘﺎﻕ ﺃﺣﺪﻛﻢ ﺃﻥ ﳚﺮﺏ ﻫﺬﺍ؟ ﻭﺇﺫﺍ ﻭﺟﺪ ﺍﳊﻖ ﻓﻠﻴﺘﻘﺒﻠﹾـﻪ‪ ،‬ﻣـﺎ ﺍﻟـﺬﻱ‬ ‫ﲝﻮﺯﺗﻜﻢ‪ ،‬ﻫﻞ ﺍﳌﻴﺖ ﺍﳌﺴﺠ‪‬ﻰ ﰲ ﻛﻔﻦ‪ ،‬ﺃﻭ ﻣﺎﺫﺍ؟ ﺃﻭ ﺣﻔﻨﺔ ﺗﺮﺍﺏ؟ ﻓﻬﻞ ﳝﻜﻦ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻴﺖ ﺇﳍﺎ؟ ﻓﻬﻞ ﻳﻘﺪﺭ ﻋﻠﻰ ﺃﻥ ﳚﻴﺒﻜﻢ؟ ﻓﺘﻌﺎﻟﻮﺍ ﳊﻈـﺔ‪ ،‬ﻭﻟﻌﻨـﺔ ﺍﷲ‬ ‫ﻋﻠﻴﻜﻢ ﺇﻥ ﱂ ﺗﺄﺗﻮﺍ‪ ،‬ﻓﻼ ﺗﻘﺎﺭﻧﻮﺍ ﻫﺬﺍ ﺍﳌﻴﺖ ﺍﳌﺘﻌﻔﻦ ﺍﻟﺮﻣﻴﻢ ﻣﻊ ﺇﳍﻲ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ‪.‬‬ ‫‪ 75‬ﻣ‪‬ﻦ ﻳﻘﻮﻝ ﺃﻥ ﻻ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺻﺎﺣﺐ ﻛﺮﺍﻣﺔ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺮﺍﻫﻦ ﻓﻬﻮ ﺃﻋﻤﻰ‬ ‫ﻭﺃﺳﻮﺩ ﺍﻟﻘﻠﺐ؛ ﻓﻠﻢ ﲣ ﹸﻞ ﻣِﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺃﻱ ﻓﺘﺮﺓ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻣﺎ ﺍﻵﻥ ﻓﻬﻨﺎﻙ ﺣﺎﺟﺔ‬ ‫ﻣﺎﺳﺔ ﻹﻇﻬﺎﺭ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺇﲤﺎﻣﺎ ﻟﻠﺤﺠﺔ‪ .‬ﻭﻫﺬﻩ ﺍﳊﺎﺟﺔ ﺗﺴ ‪‬ﺪ ﺑﻔﻀﻞ ﺍﷲ ﲝﺴﺐ ﺍﳌﺮﺍﺩ؛ ﻓﻼ‬ ‫ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺍﻹﺳﻼﻡ ﰲ ﺇﻇﻬﺎﺭ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺃﺣﺪ‪ .‬ﻣﻨﻪ‬

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‫ﺍﻧﻈﺮﻭﺍ! ﺇﻧﲏ ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﻧﻪ ﺳ‪‬ﻴﺨﺠﹸﻠﻜﻢ ﺑﺈﺭﺍﺀﺓ ﺍﻵﻳﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻗﺒﻞ ﺃﻥ ﲤـﺮ‬ ‫ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣﺎ‪ ،‬ﻭﳒﺴ ﹲﺔ ﺗﻠﻚ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﻻ ﲡﺮ‪‬ﺏ ﺑﺈﺭﺍﺩﺓ ﺻﺎﺩﻗﺔ ﻣﻊ ﺫﻟﻚ ﺗ‪‬ﻨﻜﺮ‪،‬‬ ‫ﻭﳒﺴﺔ ﺗﻠﻚ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﱵ ﲤﻴﻞ ﺇﱃ ﺍﻟﺸﺮ ﻭﻻ ﺗﺮﻏﺐ ﰲ ﻃﻠﺐ ﺍﳊﻖ‪.‬‬ ‫ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺸﺎﻳﺦ ﺍﻟﺬﻳﻦ ﺗﻨﺎﺻﺒﻮﻧﲏ ﺍﻟﻌﺪﺍﺀ‪ ،‬ﺇﻥ ﻛﻨﺘﻢ ﰲ ﺷﻚ ﻓﺘﻌﺎﻟﻮﺍ ﻋﻨـﺪﻱ‬ ‫ﻭﺃﻗﻴﻤﻮﺍ ﻣﻌﻲ ﺑﻀﻌﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﺸﺎﻫﺪﻭﺍ ﺁﻳﺎﺕ ﺍﷲ ﻓﺄﻣﺴﻜﻮﱐ‪ ،‬ﻭﻛﺬﱢﺑﻮﱐ ﻛﻤﺎ‬ ‫ﻱ ﺟﻮﺍﺏ ﻣﺎ ﱂ ﺗﻔﻨ‪‬ـﺪﻭﺍ‬ ‫ﺗﺮﻳﺪﻭﻥ‪ ،‬ﻫﺎ ﻗﺪ ﺃﲤﻤﺖ ﻋﻠﻴﻜﻢ ﺍﳊﺠﺔ ﻭﻟﻴﺲ ﻋﻨﺪﻛﻢ ﺃ ‪‬‬ ‫ﻫﺬﻩ ﺍﳊﺠﺔ‪ ،‬ﺇﻥ ﺁﻳﺎﺕ ﺍﷲ ﺗﻨـﺰﻝ ﻛﺎﳌﻄﺮ ﺍﻟﻐﺰﻳﺮ‪ ،‬ﺃﻟﻴﺲ ﻣﻨﻜﻢ ﻣﻦ ﻳـﺄﺗﻴﲏ‬ ‫ﺑﻘﻠﺐ ﺻﺎﺩﻕ‪ ،‬ﺃﻟﻴﺲ ﻓﻴﻜﻢ ﺃﺣﺪ‪.‬‬ ‫"ﺟﺎﺀ ﻧﺬﻳﺮ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﻓﺄﻧﻜﺮﻭﻩ ﺃﻫﻠﻬﺎ ﻭﻣﺎ ﻗﺒﻠﻮﻩ‪،‬‬ ‫ﻭﻟﻜﻦ ﺍﷲ ﻳﻘﺒﻠﻪ‪ ،‬ﻭﻳ‪‬ﻈﻬﺮ ﺻﺪﻗﻪ‬ ‫ﺑﺼﻮ ٍﻝ ﻗﻮﻱ‪ ‬ﺷﺪﻳ ٍﺪ ﺻﻮﻝ ﺑﻌﺪ ﺻﻮ ٍﻝ"‬ ‫ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‬ ‫‪١٨٩٧-١-٢٢‬‬

‫‪@ @@÷‰bèÏ‬‬ ‫@ @‬

‫‪١‬‬ ‫‪٣‬‬ ‫‪٥‬‬ ‫‪٩‬‬ ‫‪٢٧‬‬ ‫‪٤٥‬‬ ‫‪٥١‬‬

‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ‬ ‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‬ ‫ﻓﻬﺮﺱ ﺇﳍﺎﻣﺎﺕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‬ ‫ﻓﻬﺮﺱ ﺍﳌﻮﺍﺿﻴﻊ‬ ‫ﻓﻬﺮﺱ ﺍﻷﲰﺎﺀ‬ ‫ﻓﻬﺮﺱ ﺍﻷﻣﺎﻛﻦ‬ ‫ﻓﻬﺮﺱ ﺍﻟﻜﺘﺐ‬

‫@ @‬

‫عاقبة آتھم‬

‫الفھارس‬

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‫‪@ @ò¹ŠØÛa@pbíŁa@÷ŠèÏ‬‬ ‫ﺍﻟﺴﻮﺭﺓ‬

‫ﺭﻗﻢ ﺍﻵﻳﺔ‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬

‫ﺍﻟﺒﻘﺮﺓ‬ ‫ﺴ‪‬ﺘ ﹾﻔِﺘﺤ‪‬ﻮ ﹶﻥ‪ ...‬‬ ‫ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒ ﹸﻞ ‪‬ﻳ ‪‬‬

‫‪٩٠‬‬

‫‪٢١١‬‬

‫ﺴ ‪‬ﺮ‪ ...‬‬ ‫ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﺑ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬‬

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‫ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫ ِﺇ ﱠﻥ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪ ﺍﻟﱠﻠ ِﻪ ﺍﹾﻟِﺈ ‪‬ﺳﻠﹶﺎ ‪‬ﻡ‪ ...‬‬ ‫ﻚ‪ ...‬‬ ‫ ﻳ‪‬ﺎ ﻋِﻴﺴ‪‬ﻰ ِﺇﻧ‪‬ﻲ ‪‬ﻣ‪‬ﺘ ‪‬ﻮﱢﻓﻴ ‪‬‬

‫‪٢٠‬‬ ‫‪٨٠‬‬

‫‪٢٠١‬‬ ‫‪٨٠‬‬

‫ﻚ‪ ...‬‬ ‫ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺣ‪‬ﺎ ‪‬ﺟ ‪‬‬

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‫‪٢٠٨‬‬

‫ﺍﳌﺎﺋﺪﺓ‬ ‫ ﹶﻓﹶﻠﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻮﱠﻓ‪‬ﻴ‪‬ﺘﻨِﻲ‪ ...‬‬

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‫ﺍﻷﻧﻌﺎﻡ‬ ‫ ﻭ‪ ‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻇﹶﻠ ‪‬ﻢ ِﻣ ‪‬ﻤ ِﻦ ﺍ ﹾﻓ‪‬ﺘﺮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ ﺍﻟﱠﻠ ِﻪ ﹶﻛ ِﺬﺑ‪‬ﺎ‪ ...‬‬

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‫‪١٠١ - ٨٠‬‬ ‫‪٥٣‬‬

‫ﺍﻷﻋﺮﺍﻑ‬ ‫ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ﹾﻓ‪‬ﺘ ‪‬ﺢ ‪‬ﺑ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ‪‬ﻴ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻣﻨ‪‬ﺎ‪ ...‬‬

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‫ﺍﻟﻘﺼﺺ‬ ‫ﲔ‪ ...‬‬ ‫ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎِﻗ‪‬ﺒ ﹸﺔ ِﻟ ﹾﻠ ‪‬ﻤ‪‬ﺘ ِﻘ ‪‬‬

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‫ﻫﻮﺩ‬ ‫ﺽ‪ ...‬‬ ‫ﺕ ﻭ‪‬ﺍﹾﻟﹶﺄ ‪‬ﺭ ‪‬‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ‪‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ﺩ‪‬ﺍ ‪‬ﻣ ِ‬

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‫ﺍﻟﻨﺤﻞ‬ ‫ ِﺇ ﱠﻥ ﺍﻟﱠﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻊ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ‪ ...‬‬

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‫‪٤٧‬‬ ‫‪١٩٧‬‬ ‫‪٩٢‬‬ ‫‪٥٦‬‬

‫ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬ ‫ﺨﻮِﻳﻔﹰﺎ ‬ ‫ﺕ ِﺇﻟﱠﺎ ‪‬ﺗ ‪‬‬ ‫ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ‪‬ﺮ ِﺳ ﹸﻞ ﺑِﺎﻟﹾﺂﻳ‪‬ﺎ ِ‬ ‫ﺤ ‪‬ﻖ ‪‬ﻭ ‪‬ﺯ ‪‬ﻫ ‪‬ﻖ ﺍﹾﻟﺒ‪‬ﺎ ِﻃ ﹸﻞ‪ ...‬‬ ‫ ‪‬ﻭﹸﻗ ﹾﻞ ﺟ‪‬ﺎ َﺀ ﺍﹾﻟ ‪‬‬

‫‪٦٠‬‬ ‫‪٨٢‬‬

‫‪٢٣٥‬‬ ‫‪١٣١‬‬

‫ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺄِﺗﻨ‪‬ﺎ ﺑِﺂ‪‬ﻳ ٍﺔ ﹶﻛﻤ‪‬ﺎ ﹸﺃ ‪‬ﺭ ِﺳ ﹶﻞ ﺍﹾﻟﹶﺄ ‪‬ﻭﻟﹸﻮ ﹶﻥ ‬

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‫‪١٧٣‬‬

‫ﺍﳊﺞ‬ ‫ ﹸﺃ ِﺫ ﹶﻥ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻳﻘﹶﺎ‪‬ﺗﻠﹸﻮ ﹶﻥ ِﺑﹶﺄ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹸﻇِﻠﻤ‪‬ﻮﺍ‪ ...‬‬

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‫‪١٠٣‬‬

‫‪٢‬‬

‫الفھارس‬ ‫ﺍﻟﺴﻮﺭﺓ‬ ‫ﺝ‪ ...‬‬ ‫ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻟﺪ‪‬ﻳ ِﻦ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬

‫عاقبة آتھم‬ ‫ﺭﻗﻢ ﺍﻵﻳﺔ‬

‫ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ‬

‫‪٧٩‬‬

‫‪٢٠٤‬‬

‫ﺍﻷﺣﺰﺍﺏ‬ ‫ﲔ‪ ...‬‬ ‫ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ﹶﻝ ﺍﻟﱠﻠ ِﻪ ‪‬ﻭﺧ‪‬ﺎ‪‬ﺗ ‪‬ﻢ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬

‫‪٤١‬‬

‫ﺍﳌﺆﻣﻦ‪ /‬ﻏﺎﻓﺮ‬ ‫ﻚ ﻛﹶﺎ ِﺫﺑ‪‬ﺎ ﹶﻓ ‪‬ﻌﹶﻠ‪‬ﻴ ِﻪ ﹶﻛ ِﺬ‪‬ﺑ ‪‬ﻪ‪ ...‬‬ ‫ ‪‬ﻭِﺇ ﹾﻥ ‪‬ﻳ ‪‬‬

‫‪٢٩‬‬

‫‪٢٦‬‬ ‫‪٦٣‬‬

‫ﺍﻟﺪﺧﺎﻥ‬ ‫‪١٦‬‬

‫ﺏ ﹶﻗﻠِﻴﻠﹰﺎ‪ ...‬‬ ‫ ِﺇﻧ‪‬ﺎ ﻛﹶﺎ ِﺷﻔﹸﻮﺍ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬

‫‪٧‬‬

‫ﺍﳊﺪﻳﺪ‬ ‫‪٢٢‬‬

‫ﻀ ﹸﻞ ﺍﻟﱠﻠ ِﻪ ‪‬ﻳ ‪‬ﺆﺗِﻴ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ‪ ...‬‬ ‫ﻚ ﹶﻓ ‪‬‬ ‫ ﹶﺫِﻟ ‪‬‬

‫‪٢١١‬‬

‫ﺍ‪‬ﺎﺩﻟﺔ‬ ‫ﺐ ﺍﻟﱠﻠ ‪‬ﻪ ﹶﻟﹶﺄ ﹾﻏِﻠ‪‬ﺒ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳﻠِﻲ‪ ...‬‬ ‫ ﹶﻛ‪‬ﺘ ‪‬‬

‫‪٢٢‬‬

‫ﺍﳉﻦ‬ ‫ ﹶﻓﻠﹶﺎ ‪‬ﻳ ﹾﻈ ِﻬ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻴِﺒ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‬

‫‪٢٧‬‬

‫@ @‬

‫‪٢٤٢‬‬ ‫‪١٩١‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٣‬‬

‫‪@ @÷ŠèÏ‬‬ ‫‪òÐ튒Ûa@òíìjäÛa@sí…byþa‬‬ ‫ﻑ ِﺑ ِﻬﻤ‪‬ﺎ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻩ‬ ‫ﺨ ‪‬ﻮ ‪‬‬ ‫ﷲ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻳ ‪‬‬ ‫ِﺇ ﱠﻥ ﺍ َ‬ ‫ﺇﻥ ﳌﻬﺪﻳﻨﺎ ﺁﻳﺘﲔ ﱂ ﺗﻜﻮﻧﺎ ﻣﻨﺬ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪...‬‬

‫‪٢٣٥‬‬ ‫‪٢٣٤-٢٢٩-٣١‬‬

‫ﺃﻭﺣﻰ ﺍﷲ ﺇﱃ ﻳﻮﻧﺲ‪ :‬ﺇﱐ ﻣﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ‪...‬‬ ‫ﻟﻴﺲ ﺍﳋﱪ ﻛﺎﳌﻌﺎﻳﻨﺔ‬

‫‪٢٨‬‬ ‫‪٢٣٢‬‬

‫ﻣﺎ ﺷﻜﺮ ﺍﷲ ﻣﻦ ﻻ ﻳﺸﻜﺮ ﺍﻟﻨﺎﺱ‬ ‫ﻳﺘﺰﻭﺝ ﻭﻳﻮﻟﺪ ﻟﻪ‬

‫‪١٧١‬‬ ‫‪٢٣٧‬‬

‫ﳜﺮﺝ ﺍﳌﻬﺪﻱ ﻣﻦ ﻗﺮﻳﺔ ﻳﻘﺎﻝ ﳍﺎ ﻛﺪﻋﻪ‬ ‫ﻳﻀﻊ ﺍﳊﺮﺏ‬

‫‪٢١٣‬‬ ‫‪١٠٢‬‬

‫ﻳﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ‬

‫@ @‬

‫‪١٤٧-٩٧-٩٦‬‬

‫‪@ @@@@óäȽbi@lbnØÛa@¿@p…‰ë@sí…byc‬‬ ‫ﺃﻭﺻﻰ ﺍﻟﻨﱯ ﲟﺆﺍﺯﺭﺓ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ ﻭﺇﻟﻘﺎﺀ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻣﻨﻪ‬

‫‪٦٨‬‬

‫ﺍﺳﻢ "ﻧﱯ ﺍﷲ" ﺍﻟﻮﺍﺭﺩ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﰲ ﺣﻖ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻟﻘﺎﺩﻡ‬

‫‪٢٦‬‬

‫ﻗﺎﻝ ‪ :‬ﺇﻥ ﰲ ﺯﻣﻦ ﻏﻠﺒﺔ ﺍﻟﺼﻠﻴﺐ ﺳﻴﻈﻬﺮ ﺇﻧﺴﺎﻥ ﻳﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ‬

‫‪١٧٤‬‬

‫ﻉ ﻭﺧﺼﻮﻣﺔ ﺑﲔ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺃﻫ ِﻞ ﺍﻹﺳﻼﻡ‬ ‫ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﺑﻈﻬﻮﺭ ﻧﺰﺍﻉ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﻧﺰﺍ ‪‬‬

‫‪١٨٠‬‬

‫ﻭﺭﺩ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺼﺮﺍﺣﺔ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻟﻘﺎﺩﻡ ﺳﻴﻜﻮﻥ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺔ‬

‫‪٢١١‬‬

‫ﻒ ﻋﻤ ِﺮ ﺍﳌﺴﻴﺢ‬ ‫ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﻋﻤﺮﻩ ﺳﻴﻜﻮﻥ ﻧﺼ ‪‬‬

‫‪١٠٧‬‬

‫ﺲ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﺃﻧﻪ ﻫﻮ ﻭﺃﻣ‪‬ﻪ ﻃﺎﻫﺮﺍﻥ ﻣﻦ ﻣ ‪‬‬

‫‪٥٧‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٥‬‬

‫‪@ @÷ŠèÏ‬‬ ‫‪@ @éÏì’×ë@ @…ìÇì½a@|î ½a@pbßb g‬‬ ‫ﺃﻣﺮ ﻣﻦ ﻟﺪﻧﺎ ﺇﻧﺎ ﻛﻨﺎ ﻓﺎﻋﻠﲔ‬

‫‪٦٠‬‬

‫ﺁﺛﺮﻙ ﺍﷲ ﻋﻠﻴﻨﺎ‬

‫‪٤٥‬‬ ‫‪٢٢-٢١‬‬

‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﺻﺪ‪‬ﻭﺍ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ‬ ‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻧﻚ‬

‫‪٥٥‬‬ ‫‪٧٧‬‬

‫ﺽ ﺑﻌﺪ ﻣﻮ‪‬ﺎ‬ ‫ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﳛﻴﻲ ﺍﻷﺭ ‪‬‬ ‫ﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻟﺬﻛﺮﻱ‬

‫‪٥٦‬‬ ‫‪٥٩‬‬

‫ﺇﻥ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻛﺎﻧﺘﺎ ﺭﺗﻘﺎ‬ ‫ﺖ‬ ‫ﺇﻥ ﺍﷲ ﻣﻌﻚ‪ .‬ﺇﻥ ﺍﷲ ﻳﻘﻮ ‪‬ﻡ ﺃﻳﻨﻤﺎ ﻗﻤ ‪‬‬

‫‪٥٨‬‬ ‫‪١٨٩‬‬

‫ﺃﻛﺎﻥ ﻟﻠﻨﺎﺱ ﻋﺠﺒﺎ‬ ‫ﺃﺭﺩﺕ ﺃﻥ ﺃﺳﺘﺨﻠﻒ ﻓﺨﻠﻘﺖ ﺁﺩﻡ‬

‫‪٥٦‬‬ ‫‪٥٥‬‬

‫ﺇﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ ﻗﺮﻳﺒﺎ ﻣﻦ ﺍﻟﻘﺎﺩﻳﺎﻥ‬ ‫ﺇﻧﺎ ﺭﺍﺩﻭﻫﺎ ﺇﻟﻴﻚ‬

‫‪٥٥‬‬ ‫‪٦٠‬‬

‫ﺃﻻ ﺇﻥ ﻧﺼﺮ ﺍﷲ ﻗﺮﻳﺐ‬ ‫ﺃﻻ ﺇﻥ ﺣﺰﺏ ﺍﷲ ﻫﻢ ﺍﻟﻐﺎﻟﺒﻮﻥ‬

‫‪٥٦‬‬ ‫‪٥٨‬‬

‫ﺇﻧﺎ ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤﺎ ﻣﺒﻴﻨﺎ‬ ‫ﺇﻧﺎ ﻧﺒﺸﺮﻙ ﺑﻐﻼﻡ ﺣﻠﻴﻢ‬

‫ﺇﺫﺍ ﻧﺼﺮ ﺍﷲ ﺍﳌﺆﻣﻦ‬ ‫ﺍﻃﻠﻊ ﺍﷲ ﻋﻠﻰ ﳘﻪ ﻭﻏﻤﻪ‬

‫‪٥٥‬‬

‫‪٢٤٠ -٥٨‬‬ ‫‪٥٤‬‬ ‫‪٦٠‬‬ ‫‪٥٧‬‬ ‫‪٥٤‬‬

‫ﺃﻻ ﺇ‪‬ﺎ ﻓﺘﻨﺔ ﻣﻦ ﺍﷲ‬ ‫ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻣﻌﻚ‬ ‫ﺍﳊﻖ ﻣﻦ ﺭﺑﻚ‬ ‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻠﻚ ﺍﳌﺴﻴﺢ‬ ‫ﺍﻟﺮﲪﻦ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻔﺘﻨﺔ ﻫﻬﻨﺎ ﻓﺎﺻﱪ ﻛﻤﺎ ﺻﱪ ﺃﻭﻟﻮ‬ ‫‪٢٤٠ -١٧٥‬‬ ‫ﺍﻟﻌﺰﻡ‬ ‫‪٥٤‬‬ ‫ﺃﻟﻘﻴﺖ ﻋﻠﻴﻚ ﳏﺒﺔ ﻣﲏ‬ ‫‪٢٣٩‬‬ ‫ﺖ ﺧﻴﱪ‬ ‫ﺍﷲ ﺃﻛﱪ ﺧﺮﺑ ‪‬‬ ‫‪٥٩ -٥٧‬‬ ‫ﺍﷲ ﺍﻟﺬﻱ ﺟﻌﻠﻚ ﺍﳌﺴﻴﺢ ﺍﺑ ‪‬ﻦ ﻣﺮﱘ‬ ‫‪٥٥‬‬ ‫ﺃﱂ ﺗ ‪‬ﺮ ﺃﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‬ ‫ﺃﱂ ﺗ ‪‬ﺮ ﺃﻧﺎ ﻧﺄﰐ ﺍﻷﺭﺽ ﻧﻨﻘﺼﻬﺎ ﻣﻦ‬ ‫‪٨٥ -٥٥‬‬ ‫ﺃﻃﺮﺍﻓﻬﺎ‬ ‫‪٥٥‬‬ ‫ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‬ ‫‪٢٤٠ -٢٤٢‬‬ ‫ﺃﻟﻴﺲ ﺍﷲ ﺑﻜﺎﻑ ﻋﺒﺪﻩ‬ ‫‪٥٥‬‬ ‫ﺃﻡ ﻳﻘﻮﻟﻮﻥ ﳓﻦ ﲨﻴﻊ ﻣﻨﺘﺼﺮ‬

‫ﺇﻧﺎ ﻛﻔﻴﻨﺎﻙ ﺍﳌﺴﺘﻬﺰﺋﲔ‬ ‫ﺇﻧﺎ ﻧﻜﺸﻒ ﺍﻟﺴﺮ ﻋﻦ ﺳﺎﻗﻪ‬ ‫ﺃﻧﺖ ﻋﻴﺴﻰ ﺍﻟﺬﻱ ﻻ ﻳﻀﺎﻉ ﻭﻗﺘﻪ‬

‫‪٢٤٠ -٦٠‬‬ ‫‪٦١‬‬ ‫‪٥٤‬‬ ‫‪٢١‬‬ ‫‪٧٧ -٥٤‬‬ ‫‪٥٦‬‬ ‫‪٦٠ -٥٩‬‬ ‫‪٥٦‬‬ ‫‪٧٧‬‬ ‫‪٧٧‬‬

‫ﺃﻧﺖ ﻓﻴﻬﻢ ﲟﱰﻟﺔ ﻣﻮﺳﻰ‬ ‫ﺃﻧﺖ ﻣﻌﻲ ﻭﺃﻧﺎ ﻣﻌﻚ‬ ‫ﺃﻧﺖ ﻣﻦ ﻣﺎﺋﻨﺎ ﻭﻫﻢ ﻣﻦ ﻓﺸﻞ‬ ‫ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﻻ ﻳﻌﻠﻤﻪ ﺍﳋﻠﻖ‬ ‫ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﻻ ﻳﻌﻠﻤﻬﺎ ﺍﳋﻠﻖ‬ ‫ﺃﻧﺖ ﻣﲏ ﲟﻨـﺰﻟﺔ ﺗﻮﺣﻴﺪﻱ‬ ‫‪١٧٤ -٧٧‬‬ ‫ﻭﺗﻔﺮﻳﺪﻱ‬ ‫‪٧٧ -٥٦‬‬ ‫ﺃﻧﺖ ﻣﺮﺍﺩﻱ ﻭﻣﻌﻲ‬ ‫‪٧٧ -٥٥ -٥٤‬‬ ‫ﺃﻧﺖ ﻭﺟﻴﻪ ﰲ ﺣﻀﺮﰐ‬ ‫‪٥٥‬‬ ‫ﺃﻧﺖ ﻭﺟﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‬ ‫‪٦٠‬‬ ‫ﺍﻧﻈﺮ ﺇﱃ ﻳﻮﺳﻒ ﻭﺇﻗﺒﺎﻟﻪ‬ ‫‪٥٥‬‬ ‫ﺇﻧﻚ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‬ ‫ﺇﻧﻚ ﺃﻧﺖ ﻫﻮ ﰲ ﺣﻠﻞ ﺍﻟﱪﻭﺯ‬

‫‪٧٨‬‬

‫‪٦‬‬

‫الفھارس‬ ‫‪٥٦‬‬ ‫‪٥٦‬‬ ‫‪٥٦‬‬ ‫‪٢٤٠‬‬

‫ﺇﱐ ﻧﺎﺻﺮﻙ‬ ‫ﺇﻧﻚ ﺍﻟﻴﻮﻡ ﻟﺪﻳﻨﺎ ﻣﻜﲔ ﺃﻣﲔ‬ ‫ﺇﱐ ﺣﺎﻓﻈﻚ‬ ‫ﺃﻭﻗﺪ ﱄ ﻳﺎ ﻫﺎﻣﺎﻥ‬ ‫ﺃﻳﺘﻬﺎ ﺍﳌﺮﺃﺓ ﺗﻮﰊ ﺗﻮﰊ ﻓﺈﻥ‬ ‫‪٢٣٨ -١٨٦ -١٣٥‬‬ ‫ﺍﻟﺒﻼﺀ ﻋﻠﻰ ﻋﻘﺒﻚ‬

‫عاقبة آتھم‬ ‫ﺭﺑﻨﺎ ﺍﻏﻔﺮ ﻟﻨﺎ ﺇﻧﺎ ﻛﻨﺎ ﺧﺎﻃﺌﲔ‬ ‫ﻺﳝ‪‬ﺎ ِﻥ‬ ‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇ‪‬ﻧﻨ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻣﻨ‪‬ﺎ ِﺩﻳ‪‬ﺎ ‪‬ﻳﻨ‪‬ﺎﺩِﻱ ِﻟ ِ‬ ‫ﺯﺍﺩ ﳎﺪﻙ‬ ‫ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺃﺳﺮﻯ ﺑﻌﺒﺪﻩ‬ ‫ﺳﻼﻡ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫ﺳﺮﻙ ﺳﺮﻱ‬

‫‪٥٥‬‬ ‫‪١٠٤‬‬ ‫‪٥٥‬‬ ‫‪٥٥‬‬ ‫‪٥٩‬‬ ‫‪٥٩‬‬

‫ﺍﺧﺘﺮﺗﻚ ﻟﻨﻔﺴﻲ‬ ‫ﺇﺫﺍ ﺟﺎﺀ ﻧﺼﺮ ﺍﷲ‬

‫‪٥٤‬‬ ‫‪٥٤‬‬

‫ﺳﻨﻠﻘﻲ ﰲ ﻗﻠﻮ‪‬ﻢ ﺍﻟﺮﻋﺐ‬ ‫ﺳﻮﻳﺘﻪ ﻭﻧﻔﺨﺖ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻲ‬

‫‪٥٥‬‬ ‫‪٥٥‬‬

‫ﺇﺫﺍ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ‬ ‫ﺍﺻﻨﻊ ﺍﻟﻔﻠﻚ ﺑﺄﻋﻴﻨﻨﺎ‬

‫‪٦٠‬‬ ‫‪٧٧‬‬

‫ﺳﻴﻬﺰﻡ ﺍﳉﻤﻊ‬ ‫ﺷﺎﺗﺎﻥ ﺗﺬﲝﺎﻥ‬

‫ﺇﻧﻚ ﺃﻧﺖ ﻣﲏ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‬ ‫ﺇﱐ ﺭﺍﻓﻌﻚ ﺇﱄ‬

‫‪٧٨‬‬ ‫‪٥٤‬‬

‫ﺷﺄﻧﻚ ﻋﺠﻴﺐ‬ ‫ﺷﻜﺮ ﺍﷲ ﺳﻌﻴﻪ‬

‫‪٥٤‬‬ ‫‪٥٥‬‬

‫ﺇﱐ ﻣﻌﻚ‬ ‫ﺇﻥ ﺍﷲ ﻣﻊ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ‬

‫‪٥٤‬‬ ‫‪٥٦‬‬

‫ﺻﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻝ ﳏﻤﺪ‬ ‫ﻋﺠﻞ ﺟﺴﺪ ﻟﻪ ﺧﻮﺍﺭ‬

‫‪٥٥‬‬ ‫‪٦١‬‬

‫ﻋﻄﺎﺀ ﻏﲑ ﳎﺬﻭﺫ‬ ‫ﻏﺮﺳﺖ ﻟﻚ ﺑﻴﺪﻱ ﺭﲪﱵ ﻭﻗﺪﺭﰐ‬ ‫ﻓﺎﺻﺪﻉ ﲟﺎ ﺗﺆﻣﺮ‬ ‫ﻓﱪﺃﻩ ﺍﷲ‬ ‫ﻓﺤﺎﻥ ﺃﻥ ﺗﻌﺎﻥ‬

‫‪٥٨‬‬ ‫‪٥٩‬‬ ‫‪٥٥‬‬ ‫‪٥٨‬‬ ‫‪١٧٤‬‬

‫ﺇﻧﺎ ﺃﻋﻄﻴﻨﺎﻙ ﺍﻟﻜﻮﺛﺮ‬ ‫ﺇﱐ ﺟﺎﻋﻠﻚ ﻟﻠﻨﺎﺱ ﺇﻣﺎﻣﺎ‬ ‫ﺇﱐ ﻣﻬﲔ ﻣ‪‬ﻦ ﺃﺭﺍﺩ ﺇﻫﺎﻧﺘﻚ‬ ‫ﺇﻥ ﺭﺑ‪‬ﻚ ﻓﻌ‪‬ﺎ ﹲﻝ ﳌﺎ ﻳﺮﻳﺪ‬ ‫ﺇﻥ ﻣﻌﻲ ﺭﰊ ﺳﻴﻬﺪﻳﻦ‬ ‫ﺇﻥ ﺍﻟﻨﺼﺎﺭﻯ ﺣﻮﻟﻮﺍ ﺍﻷﻣﺮ‬ ‫ﺇﻧﻚ ﺑﺄﻋﻴﻨﻨﺎ‬ ‫ﺇﱐ ﻣﺮﺳﻠﻚ ﺇﱃ ﻗﻮﻡ ﻣﻔﺴﺪﻳﻦ‬ ‫ﺃﻫﺬﺍ ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲ‬ ‫ﺑﻜﺮ ﻭﺛﻴﺐ‬ ‫ﺑﺸﺮﻯ ﻟﻚ ﻳﺎ ﺃﲪﺪﻱ‬ ‫ﺗﺒﺖ ﻳﺪﺍ ﺃﰊ ﳍﺐ‬ ‫ﺽ ﻣﻨﻚ‬ ‫ﲤﻮﺕ ﻭﺃﻧﺎ ﺭﺍ ٍ‬ ‫ﺾ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺪ ‪‬ﻣ ِﻊ‬ ‫‪‬ﺗﺮ‪‬ﻯ ﹶﺃ ‪‬ﻋ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﻔِﻴ ‪‬‬ ‫ﺛﻠﻪ ﻣﻦ ﺍﻷﻭﻟﲔ ﻭﺛﻠﺔ ﻣﻦ ﺍﻵﺧﺮﻳﻦ‬ ‫ﷲ ﰲ ﺣﻠﻞ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻱﺍ ِ‬ ‫‪‬ﺟ ِﺮ ‪‬‬ ‫ﺧﺬﻭﺍ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺘﻮﺣﻴﺪ ﻳﺎ ﺃﺑﻨﺎﺀ ﺍﻟﻔﺎﺭﺱ‬

‫‪٥٨‬‬ ‫‪٧٨ -٥٦‬‬ ‫‪٨٥‬‬ ‫‪١٣٦‬‬ ‫‪٥٤‬‬ ‫‪٦١‬‬ ‫‪٥٤‬‬ ‫‪٧٨‬‬ ‫‪٥٨‬‬ ‫‪١٨٦‬‬ ‫‪٥٦‬‬ ‫‪٢٤٠‬‬ ‫‪٦٠‬‬ ‫‪١٠٤‬‬ ‫‪٦١ -٢١‬‬ ‫‪٧٧ -٥٥‬‬ ‫‪٥٥‬‬

‫‪٥٥‬‬ ‫‪٢٤١ -٢٤٠‬‬

‫ﻓﺴﻴﻜﻔﻴﻜﻬﻢ ﺍﷲ‬ ‫ﻗﺎﻟﻮﺍ ﺇﻥ ﻫﺬﺍ ﺇﻻ ﺍﺧﺘﻼﻕ‬ ‫ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻔﻠﻖ ﻣﻦ ﺷﺮ ﻣﺎ ﺧﻠﻖ‬ ‫ﻗﻞ ﺇ ِﻥ ﺍﻓﺘﺮﻳﺘ‪‬ﻪ ﻓﻌﻠ ‪‬ﻲ ﺇﺟﺮﺍﻡ ﺷﺪﻳﺪ‬ ‫ﻗﻞ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻥ ﺍﷲ ﻓﺎﺗ‪‬ﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ‬ ‫ﻗﻞ ﺇﳕﺎ ﺃﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ‬ ‫ﻗﻞ ﺇﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ‬ ‫ﻗﻞ ﺇﱐ ﺃﻣﺮﺕ ﻭﺃﻧﺎ ﺃﻭﻝ ﺍﳌﺆﻣﻨﲔ‬ ‫ﻉ ﺃﺑﻨﺎﺀﻧﺎ ﻭﺃﺑﻨﺎﺀﻛﻢ‬ ‫ﻗﻞ ﺗﻌﺎﻟﻮﺍ ﻧﺪ ‪‬‬ ‫ﻗﻞ ﺭﺏ ﺃﺩﺧﻠﲏ ﻣﺪﺧﻞ ﺻﺪﻕ‬ ‫ﻗﻞ ﻋﻨﺪﻱ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﷲ‬ ‫ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ ‪ ...‬ﻛﻔﻮﺍ ﺃﺣﺪ‬

‫‪٦٠ -٢٩‬‬ ‫‪٥٦‬‬ ‫‪٦١‬‬ ‫‪٥٦‬‬ ‫‪٥٤‬‬ ‫‪٥٨‬‬ ‫‪٦٠‬‬ ‫‪٧٧‬‬ ‫‪٥٩‬‬ ‫‪١٧٥‬‬ ‫‪٥٤‬‬ ‫‪١٧٥‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٧‬‬

‫ﻗﻞ ﻫﻮ ﺍﷲ ﻋﺠﻴﺐ‬ ‫ﻗﻞ ﻫﺬﺍ ﻓﻀﻞ ﺭﰊ‬ ‫ﻗﻮﻝ ﺍﳊﻖ ﺍﻟﺬﻱ ﻓﻴﻪ ﲤﺘﺮﻭﻥ‬ ‫ﻗﻴﻞ ﺍﺭﺟﻌﻮﺍ ﺇﱃ ﺍﷲ‬ ‫ﻗﻞ ﺇﻥ ﺍﻓﺘﺮﻳﺘﻪ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻮﱄ ﺫﻭ ﺍﻟﻔﻘﺎﺭ ﻋﻠ ‪‬ﻲ‬

‫‪٥٤‬‬ ‫‪٥٩‬‬ ‫‪٥٨‬‬ ‫‪٥٧‬‬ ‫‪٥٦‬‬ ‫‪٣٤٩‬‬

‫ﻭﺇﱐ ﻣﺴﺘﺨﻠﻔﻚ ﺇﻛﺮﺍﻣﺎ‬ ‫ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ﺁﻣﻨﻮﺍ ﻛﻤﺎ ﺁﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﻭﻋﺴﻰ ﺃﻥ ﲢﺒﻮﺍ ﺷﻴﺌﺎ‬ ‫ﻭﺇﺫ ﳝﻜﺮ ﺑﻚ ﺍﻟﺬﻱ ﻛﻔﺮ‬ ‫ﻭﺍﺻﱪ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻟﻮﻥ‬ ‫ﻭﺍﷲ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ‬

‫‪٧٨‬‬ ‫‪٥٦‬‬ ‫‪٥٨‬‬ ‫‪٢٤٠‬‬ ‫‪٥٦‬‬ ‫‪٥٥‬‬

‫ﷲ َﻷ ﹾﻏِﻠ‪‬ﺒ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳﻠِﻲ‬ ‫ﺐﺍ ُ‬ ‫ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﻛﺬﹼﺑﻮﺍ ﺑﺂﻳﺎﰐ ﻭﻛﺎﻧﻮﺍ ‪‬ﺎ ﻳﺴﺘﻬﺰﺋﻮﻥ‬

‫‪١٥٦‬‬ ‫‪٦٠‬‬

‫ﻭﺍﷲ ﻳﻌﺼﻤﻚ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﻭﺇﻥ ﱂ ﻳﻌﺼﻤﻚ ﺍﻟﻨﺎﺱ‬

‫‪٦٠‬‬ ‫‪٢٤٠‬‬

‫ﻛﻦ ﻣﻊ ﺍﷲ ﺣﻴﺜﻤﺎ ﻛﻨﺖ‬ ‫ﻛﻦ ﻣﻌﻲ ﺃﻳﻨﻤﺎ ﻛﻨﺖ‬

‫‪٥٤‬‬ ‫‪٥٤‬‬

‫ﻭﺇﻥ ﻳﺘﺨﺬﻭﻧﻚ ﺇﻻ ﻫﺰﻭﺍ‬ ‫ﻭﺇﻥ ﻋﻠﻴﻚ ﺭﲪﱵ‬

‫‪٥٨‬‬ ‫‪٥٦‬‬

‫ﻛﻨﺖ ﻛﱰﺍ ﳐﻔﻴﺎ‬ ‫ﻛﺬﹼﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﻭﻛﺎﻧﻮﺍ ‪‬ﺎ ﻳﺴﺘﻬﺰﺋﻮﻥ‬

‫‪٥٨‬‬ ‫‪٦٠‬‬

‫ﻭﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻧﺪﺍﻭﳍﺎ‬ ‫ﻭﺧﺮﻗﻮﺍ ﻟﻪ ﺑﻨﲔ ﻭﺑﻨﺎﺕ ﺑﻐﲑ ﻋﻠﻢ‬

‫‪٥٦‬‬ ‫‪١٧٥‬‬

‫ﻛﻨﺘﻢ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ‬ ‫ﻛﻤﺜﻠﻚ ﺩﺭ ﻻ ﻳﻀﺎﻉ‬

‫‪٥٤‬‬ ‫‪٧٧‬‬

‫ﻭﺫﺭﱐ ﻭﺍﳌﻜﺬﺑﲔ‬ ‫ﻭﺿﻌﻨﺎ ﻋﻨﻚ ﻭﺯﺭﻙ‬

‫‪٥٦‬‬ ‫‪٥٩‬‬

‫ﻻ ﺗﺒﺪﻳﻞ ﻟﻜﻠﻤﺎﺕ ﺍﷲ‬ ‫ﻻ ﲢﺎﻁ ﺃﺳﺮﺍﺭ ﺍﻷﻭﻟﻴﺎﺀ‬ ‫ﻻ ﲣﻒ ﺇﻧﻚ ﺃﻧﺖ ﺍﻷﻋﻠﻰ‬ ‫ﻻ ﺗﻴﺌﺲ ﻣﻦ ﺭﻭﺡ ﺍﷲ‬ ‫ﻻ ﺗﺜﺮﻳﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻴﻮﻡ‬

‫‪٢٩‬‬ ‫‪٦٥‬‬ ‫‪٥٩‬‬ ‫‪٦٠‬‬ ‫‪٥٥‬‬

‫ﻭﻗﺎﻟﻮﺍ ﻟﻮﻻ ﻧﺰ‪‬ﻝ ﻋﻠﻰ ﺭﺟﻞ ﻣﻦ ﻗﺮﻳﺘﲔ‬ ‫ﻋﻈﻴﻢ‬ ‫ﻭﻗﺎﻟﻮﺍ ﺇﻥ ﻫﺬﺍ ﺇﻻ ﺍﻓﺘﺮﺍﺀ‬ ‫ﻭﻗﺎﻟﻮﺍ ﺃﱏ ﻟﻚ ﻫﺬﺍ‬ ‫ﻭﻗﺎﻟﻮﺍ ﻛﺘﺎﺏ ﳑﺘﻠﺊ ﻣﻦ ﺍﻟﻜﻔﺮ‬

‫‪٥٦‬‬ ‫‪٥٦‬‬ ‫‪٥٦‬‬ ‫‪٥٩‬‬

‫ﻻ ﻣﺒﺪﻝ ﻟﻜﻠﻤﺎﺗﻪ‬ ‫ﻻ ﻳ‪‬ﺴﺄﹶﻝ ﻋﻤﺎ ﻳﻔﻌﻞ‬

‫‪٥٩‬‬ ‫‪٥٦‬‬

‫ﻭﻗﺎﻟﻮﺍ ﻣﱴ ﻫﺬﺍ ﺍﻟﻮﻋﺪ‬ ‫ﻭﻗﻴﻞ ﺍﺳﺘﺤﻮﺫﻭﺍ ﻓﻼ ﺗﺴﺘﺤﻮﺫﻭﻥ‬

‫‪٦٠‬‬ ‫‪٥٧‬‬

‫ﻟﻦ ﳚﻌﻞ ﺍﷲ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ‬ ‫ﺳﺒﻴﻼ‬ ‫ﻟﻴﻨﺒﺬ ﹼﻥ ﰲ ﺍﳊﻄﻤﺔ‬ ‫ﻧﻈﺮ ﺍﷲ ﺇﻟﻴﻚ ﻣﻌﻄﺮﺍ‬ ‫ﻧﺼﺮﺕ ﺑﺎﻟﺮﻋﺐ‬ ‫ﻫﺬﺍ ﻳﻮﻡ ﻋﺼﻴﺐ‬ ‫ﻫﻞ ﺃﻧﺒﺌﻜﻢ ﻋﻠﻰ ﻣﻦ ﺗﻨـﺰ‪‬ﻝ ﺍﻟﺸﻴﺎﻃﲔ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ‬ ‫ﻭﺃﻋﺎﻧﻪ ﻋﻠﻴﻪ ﻗﻮﻡ ﺁﺧﺮﻭﻥ‬ ‫ﻭﺇﻧﻚ ﻣﻦ ﺍﳌﻨﺼﻮﺭﻳﻦ‬

‫‪٥٩‬‬ ‫‪٦١‬‬ ‫‪٥٩‬‬ ‫‪٥٥‬‬ ‫‪٦٠‬‬ ‫‪٥٤‬‬ ‫‪٥٤‬‬ ‫‪٥٦‬‬ ‫‪٥٦‬‬

‫ﻭﻛﻞ ﻣﻦ ﻋﻠﻴﻬﺎ ﻓﺎ ٍﻥ‬ ‫ﻭﻻ ﺗﻌﺠﺒﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ‬ ‫ﻭﻻ ﻳﺮﺩ ﻭﻗﺖ ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﺍﻟﻘﻮﻡ‬ ‫ﺍ‪‬ﺮﻣﲔ‬ ‫ﻭﻟﻘﺪ ﻟﺒﺜﺖ ﻓﻴﻜﻢ ﻋﻤﺮﺍ‬ ‫ﻭﻟﻦ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﺗﺒﺪﻳﻼ‬ ‫ﻭﻟﻦ ﺗﺮﺿﻰ ﻋﻨﻚ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺍﻟﻨﺼﺎﺭﻯ‬ ‫ﻭﻟﻮ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﻣﻌﻠﻘﺎ ﺑﺎﻟﺜﺮﻳﺎ‬ ‫ﻭﻟﻨﺠﻌﻠﻪ ﺁﻳﺔ ﻟﻠﻨﺎﺱ‬ ‫ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﻓﻤﻦ ﺍﷲ‬

‫‪٢٤٠‬‬ ‫‪٢٠‬‬ ‫‪٥٨‬‬ ‫‪٥٨‬‬ ‫‪٦٠‬‬ ‫‪١٧٥‬‬ ‫‪٥٥‬‬ ‫‪٥٨‬‬ ‫‪٢٤٠‬‬

‫‪٨‬‬

‫الفھارس‬

‫عاقبة آتھم‬

‫ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‬ ‫ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻟﻴﺘﺮﻛﻚ ﺣﱴ ﳝﻴﺰ‬ ‫ﻭﻫﺬﺍ ﺗﺬﻛﺮﺓ ﻓﻤﻦ ﺷﺎﺀ ﺍﲣﺬ ﺇﱃ ﺭﺑﻪ‬ ‫ﺳﺒﻴﻼ‬ ‫ﻭﳝﻜﺮﻭﻥ ﻭﳝﻜﺮ ﺍﷲ‬ ‫ﻭﳕﺰﻕ ﺍﻷﻋﺪﺍﺀ ﻛﻞ ﳑﺰﻕ‬

‫‪١٧٥‬‬ ‫‪٢١‬‬

‫ﻳﺎ ﻋﻴﺴﻰ ﺇﱐ ﻣﺘﻮﻓﻴﻚ‬ ‫ﻳﺎ ﻧﻮﺡ ﺃ ِﺳ ‪‬ﺮ ﺭﺅﻳﺎﻙ‬ ‫ﻳﺎ ﻋﻴﺴﻰ ﺍﻟﺬﻱ ﻻ ﻳﻀﺎﻉ ﻭﻗﺘﻪ‬ ‫ﻳﺒﺎﺭﻛﻚ ﺍﷲ ﺑﱪﻛﺎﺕ ﻣﺴﺘﻜﺜﺮﺓ‬ ‫ﳛﻤﺪﻙ ﺍﷲ ﻣﻦ ﻋﺮﺷﻪ‬ ‫ﳜﻮ‪‬ﻓﻮﻧﻚ ﻣﻦ ﺩﻭﻧﻪ‬

‫‪٥٩‬‬ ‫‪٦٠‬‬ ‫‪٧٧‬‬ ‫‪١٣٦‬‬ ‫‪٧٧‬‬ ‫‪٥٩‬‬

‫ﻭﺍﷲ ﻣﻮﻫﻦ ﻛﻴﺪ ﺍﻟﻜﺎﺫﺑﲔ‬ ‫ﻭﻗﺎﻟﻮﺍ ﺃﲡﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﻳﻔﺴﺪ ﻓﻴﻬﺎ‬

‫‪١٤٣‬‬ ‫‪٥٩‬‬

‫ﻳﺮﻓﻊ ﺍﷲ ﺫﻛﺮﻙ‬ ‫ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻄﻔﺌﻮﺍ ﻧﻮﺭ ﺍﷲ‬

‫‪٥٤‬‬ ‫‪٥٤‬‬

‫ﻭﻗﺎﻟﻮﺍ ﻻﺕ ﺣﲔ ﻣﻨﺎﺹ‬ ‫ﻭﻗﺖ ﺍﻻﺑﺘﻼﺀ ﻭﻭﻗﺖ ﺍﻻﺻﻄﻔﺎﺀ‬

‫‪٥٥‬‬ ‫‪٥٨‬‬

‫ﻳﻘﻴﻢ ﺍﻟﺸﺮﻳﻌﺔ ﻭﳛﻴﻲ ﺍﻟﺪﻳﻦ‬ ‫ﻳﻜﺎﺩ ﺯﻳﺘﻪ ﻳﻀﻲﺀ‬

‫‪٥٥‬‬ ‫‪٥٥‬‬

‫ﻭﻻ ‪‬ﻨﻮﺍ ﻭﻻ ﲢﺰﻧﻮﺍ‬ ‫ﻳﺎ ﺃﲪ ‪‬ﺪ ﺃﺟﻴﺐ ﻛ ﱠﻞ ﺩﻋﺎﺋﻚ‬

‫‪٥٨‬‬ ‫‪١٢١‬‬

‫ﻳﻨﺼﺮﻙ ﺍﷲ ﰲ ﻣﻮﺍﻃﻦ‬ ‫ﻳﻮﻣﺌﺬ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻨﻮﻥ‬

‫‪٥٩‬‬ ‫‪٦١‬‬

‫ﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨﺔ‬ ‫ﻳﺎ ﺃﲪﺪ ﺍﺳﻜﻦ ﺃﻧ ‪‬‬ ‫ﻳﺎ ﺃﲪﺪ ﻳﺘﻢ ﺍﲰﻚ ﻭﻻ ﻳﺘﻢ ﺍﲰﻲ‬

‫‪٢٣٨‬‬ ‫‪٥٤‬‬

‫ﻳﺎ ﺃﲪﺪ ﻓﺎﺿﺖ ﺍﻟﺮﲪﺔ ﻋﻠﻰ ﺷﻔﺘﻴﻚ‬ ‫ﻳﺎ ﺃﲪﺪ ﺍﺳﻜﻦ ﺃﻧﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨﺔ‬

‫‪٥٨‬‬ ‫‪٢٣٨‬‬

‫‪٥٦‬‬ ‫‪١٧٤‬‬ ‫‪٦٠ -٥٩‬‬ ‫‪٥٩‬‬ ‫‪٥٥‬‬

‫ﻳﺎ ﺁﺩﻡ ﺍﺳﻜﻦ ﺃﻧﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨﺔ‬ ‫ﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨﺔ‬ ‫ﻳﺎ ﻣﺮﱘ ﺍﺳﻜﻦ ﺃﻧ ‪‬‬ ‫ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻚ ﻭﻫﻢ ﻻ ﻳﺒﺼﺮﻭﻥ‬ ‫ﻳﻨﻘﻄﻊ ﺁﺑﺎﺅﻙ ﻭﻳ‪‬ﺒﺪﺃ ﻣﻨﻚ‬ ‫ﻳﻮﻡ ﺗﺒﺪﻝ ﺍﻷﺭﺽ ﻏﲑ ﺍﻷﺭﺽ‬

‫‪٢٣٨‬‬ ‫‪٢٣٨‬‬ ‫‪٥٦‬‬ ‫‪٥٥‬‬ ‫‪٦٠‬‬

‫ﻳﺎ ﺃﲪﺪﻱ ﺃﻧﺖ ﻣﺮﺍﺩﻱ ﻭﻣﻌﻲ‬ ‫ﻳﺄﺗﻮﻥ ﻣﻦ ﻛﻞ ﻓﺞ ﻋﻤﻴﻖ‬ ‫ﻳﺄﰐ ﻗﻤﺮ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻳﺎ ﺩﺍﻭﺩ ﻋﺎﻣﻞ ﺑﺎﻟﻨﺎﺱ ﺭﻓﻘﺎ‬ ‫ﻳﺎ ﻋﺒﺪﻱ ﻻ ﲣﻒ‬

‫‪٧٧‬‬ ‫‪٥٥‬‬ ‫‪٢١‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٩‬‬

‫‪@ @Éî™aì½a@÷ŠèÏ‬‬ ‫ﺳﻜﺖ ﺍﻟﺼﺤﻔﻴﻮﻥ ﺍﳌﺆﻳﺪﻭﻥ ﻵ‪‬ﻢ ﻋﻨﺪ ﲢﻘﻖ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ‬

‫ﺍ‬

‫‪١٨٠‬‬

‫ﻗﺪ ﻳﺒﺘﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺎﳌﺸﺎﻛﻞ‬ ‫ﻳﺮﺣﻢ ﺍﷲ ﻋﻨﺪ ‪‬ﺎﻳﺔ ﺍﻻﺑﺘﻼﺀ‬

‫‪٩٤‬‬ ‫‪٩٤‬‬

‫ﺍﻹﺭﻫﺎﺹ‬ ‫ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﻗﺒﻞ ﺍﻷﻭﺍﻥ ﺗﺴﻤﻰ ﺇﺭﻫﺎﺻﺎ‬

‫‪٢٣٤‬‬

‫ﻛﻞ ﺍﺻﻄﻔﺎﺀ ﺑﻌﺪ ﺍﺑﺘﻼﺀ‬

‫‪٢٤١‬‬

‫ﺍﻻﺳﺘﺨﺎﺭﺓ‬

‫ﺍﻻﺑﺘﻼﺀ‬

‫ﺍﻵﻳﺔ‬ ‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻵﻳﺔ ﻭﺍﻹﺭﻫﺎﺹ‬ ‫ﺍﻟﻘﺼﺪ ﻣﻦ ﺇﻇﻬﺎﺭ ﺍﻵﻳﺔ‬ ‫ﺍﳍﺪﻑ ﻣﻦ ﺫﻛﺮ ﺍﻵﻳﺎﺕ‬ ‫ﻳﱰﻝ ﺍﷲ ﺃﻣﻮﺭﺍ ﺧﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ ﻹﻳﻮﺍﺀ ﺍﳌﺒﻌﻮﺙ‬ ‫ﻣﻨﻪ ﺗﺴﻤﻰ ﺁﻳﺔ‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻧﺰﻟﺖ ﻣﻦ ﺍﷲ ﺗﺄﻳﻴﺪﺍ ﻟﺪﻋﻮﺓ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫‪٢٣٤‬‬ ‫‪٢٣٤‬‬ ‫‪١٤٨‬‬

‫ﺍﻗﺘﺮﺍﺡ ﻟﻠﻤﻌﺎﺭﺿﲔ ﺃﻥ ﻳﺴﺘﺨﲑﻭﺍ ﺍﻻﺳﺘﺨﺎﺭﺓ‬ ‫ﺍﳌﺴﻨﻮﻧﺔ ﻗﺒﻞ ﺍﳌﺒﺎﻫﻠﺔ‬

‫‪١١٤‬‬

‫ﺍﻻﺳﺘﻌﺎﺭﺓ‬ ‫ﰲ ﺃﻧﺒﺎﺀ ﺍﷲ ﺗﻜﻤﻦ ﺍﺳﺘﻌﺎﺭﺍﺕ‬

‫‪٨٢‬‬

‫‪٢٣٤‬‬

‫ﺍﺳﺘﺨﺪﺍﻡ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺇﳍﺎﻣﺎﺕ ﺍﷲ‬ ‫ﺍﺳﺘﻌﺎﺭﺓ‬

‫‪٨٤‬‬

‫‪١٧٣‬‬

‫ﺍﻻﺳﺘﻌﺎﺭﺍﺕ ﰲ ﺍﻟﻨﺒﻮﺀﺍﺕ‬ ‫ﻭﺻﻒ ﺃﻫﻞ ﺍﷲ ﺑﺄﺑﻨﺎﺀ ﺍﷲ ﺍﺳﺘﻌﺎﺭ ﹰﺓ‬

‫‪٣٦‬‬ ‫‪٥٧‬‬

‫ﺃﻧﻮﺍﻉ ﺍﻵﻳﺎﺕ ﺍﻹﳍﻴﺔ ﺍﻟﺴﺘﺔ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ﻭﺗﻔﺼﻴﻠﻬﺎ‬

‫‪١٩٢‬‬

‫ﰲ ﻣﻮﺕ ﺁ‪‬ﻢ ﻵﻳﺎﺕ‬ ‫ﺍﻵﻳﺎﺕ ﺗﻨـﺰﻝ ﻟﺘﺼﺪﻳﻖ ﺍﻟﻨﱯ‬

‫‪١٣١‬‬ ‫‪٢٣٤‬‬

‫ﰲ ﻛﻞ ﺁﻳﺔ ﺳ ‪‬ﺮ‬ ‫ﺁﻳﺎﺕ ﺍﷲ ﺗﱰﻝ ﻛﺎﳌﻄﺮ‬

‫‪٢٣٥‬‬ ‫‪٢٤٨‬‬

‫ﺃﺑﻨﺎﺀ ﺍﷲ‬ ‫ﲰﻲ ﺃﻫﻞ ﺍﷲ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺑﺄﺑﻨﺎﺀ ﺍﷲ‬ ‫ﺍﺳﺘﻌﺎﺭ ﹰﺓ‬

‫‪٥٧‬‬

‫ﺍﻹﲨﺎﻉ‬ ‫ﱂ ﳛﺪﺙ ﺇﲨﺎﻉ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ‬ ‫ﻻ ﻧﻘﺒﻞ ﺇﲨﺎﻋﺎ ﳜﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺍﳌﻨﻜﺮ ﻟﻌﻘﻴﺪﺓ ﺇﲨﺎﻋﻴﺔ ﻣﻠﻌﻮﻥ‬

‫‪١٠٠‬‬ ‫‪١٠٠‬‬ ‫‪١٠٥‬‬

‫ﺍﻟﺼﺤﻔﻴﻮﻥ‬ ‫ﺗﻨﺒﻴﻪ ﺍﻟﺼﺤﻔﻴﲔ ﻭﺍﻟﻨﺼﺢ ﳍﻢ‬

‫‪١٨٠‬‬

‫ﺍﻹﺳﻼﻡ‬ ‫ﺍﻹﺳﻼﻡ ﻭﺣﺪﻩ ﺩﻳﻦ ﺣﻲ‬ ‫ﺇﻧﺸﺎﺀ ﺍﻟﻌﻼﻗﺔ ﺍﳊﻴﺔ ﺑﺎﷲ ﻣﺴﺘﺤﻴﻠﺔ ﺩﻭﻥ‬ ‫ﺍﻹﺳﻼﻡ‬ ‫ﺃﻣﺮ ﺍﻹﺳﻼﻡ ﺑﺮﻓﻊ ﺍﻟﺴﻴﻒ ﺿﺪ ﻣﻦ ﺭﻓﻊ‬ ‫ﺍﻟﺴﻴﻒ ﻓﻘﻂ‬ ‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻮﺭﺍﺓ ﻋﻦ ﺍﻟﻘﺘﺎﻝ‬ ‫‪‬ﺷﻨ‪‬ﺖ ﺁﻻﻑ ﺍﳍﺠﻤﺎﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻋﻠﻰ‬ ‫ﺭﺃﺱ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬ ‫ﱂ ﳜﻞ ﺍﻹﺳﻼﻡ ﰲ ﺃﻱ ﺯﻣﻦ ﻣﻦ ﺃﻫﻞ‬ ‫ﺍﻟﻜﺮﺍﻣﺎﺕ‬ ‫ﺍﻹﺳﻼﻡ ﻃﹸﻮ ‪‬ﺭ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﻳﻮﺣﻲ ﺍﷲ ﻣﻨﻪ‬ ‫ﺍﻟﻌﻘﻞ ﻳﺸﻬﺪ ﻟﻠﺘﻮﺣﻴﺪ ﺍﻹﺳﻼﻣﻲ ﻓﻘﻂ‬ ‫ﻃﺮﻳﻖ ﺍﻟﺪﻳﻨﻮﻧﺔ ﰲ ﺍﻹﺳﻼﻡ ﻣﻌﻘﻮﻟﺔ ﻭﺃﻓﻀﻞ‬

‫‪٢٤٦‬‬ ‫‪٢٤٧‬‬ ‫‪٣٩‬‬ ‫‪٣٩‬‬ ‫‪٢٠٩‬‬ ‫‪٢٤٧‬‬ ‫‪٢٤٧‬‬ ‫‪٤‬‬ ‫‪٩٣‬‬

‫الفھارس‬

‫‪١٠‬‬

‫ﺇﻗﺮﺍﺭ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺑﺄﻥ ﺗﺄﺛﲑ ﻣﻘﺎﻝ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ‬ ‫ﻛﺎﻥ ﻣﻦ ﺍﷲ ﻭﺃﺩﻯ ﺇﱃ ﺍﻧﺘﺼﺎﺭ ﺍﻹﺳﻼﻡ‬ ‫ﻟﻌﻨﺔ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺰﻳﺪﻭﻥ‬ ‫ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺃﻭ ﻳﻨﻘﺼﻮﻥ‬ ‫ﺍﳊﻜﻤﺔ ﰲ ﻇﻬﻮﺭ ﺍﻧﺸﻘﺎﻕ ﺍﻟﻘﻤﺮ ﰲ ﺯﻣﻦ‬ ‫ﺍﻟﻨﱯ ﺗﺸﻘﻖ ﺃﻣﺎﻧﺔ ﺍﻟﻌﻠﻤﺎﺀ‬ ‫ﺍﳌﻨﻜﺮ ﻟﻌﻘﻴﺪﺓ ﺇﲨﺎﻋﻴﺔ ﻣﻠﻌﻮﻥ‬ ‫ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﲨﺎﻋﻴﺔ ﻭﻗﺎﺣﺔ ﻭﺇﳊﺎﺩ‬ ‫ﺇﻋﻼﻥ‪/‬ﺇﻋﻼﻧﺎﺕ‬ ‫ﺇﻋﻼﻥ ‪ ٣٠‬ﺩﻳﺴﻤﱪ‬

‫‪٢٠٦‬‬

‫ﺍ‪‬ﺎﻡ ﺁ‪‬ﻢ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫ﺍ‪‬ﺎﻡ ﺇﺣﺪﻯ ﺍﳉﺮﺍﺋﺪ ﺍﻟﺒﺎﻃﻞ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫ﺍ‪‬ﺎﻡ ﺑﺎﺭﺗﺪﺍﺩ ﺍﻷﺗﺒﺎﻉ ﺑﺴﺒﺐ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ‬ ‫ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬

‫‪١٨٣‬‬

‫ﺍﻻﻓﺘﺮﺍﺀ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻻﻓﺘﺮﺍﺀ‬ ‫ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ ﺇﰒ ﻛﺒﲑ‬ ‫ﺍﻓﺘﺮﺍﺀﺍﺕ ﺁ‪‬ﻢ ﺍﻷﺭﺑﻌﺔ ﺍﻟﱵ ﻋﻮﻗﺐ ﻋﻠﻴﻬﺎ ﰲ‬ ‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬

‫‪١٠٥‬‬

‫‪١٠٥‬‬ ‫‪٢٩‬‬

‫‪٣٠ ،٢٣ ،١٨ ،١٦ ،٤ ،٣ ،١‬‬

‫ﺍﻹﻋﻼﻥ ﺍﻟﺮﺍﺑﻊ ﲜﺎﺋﺰﺓ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ‬ ‫ﺍﻹﻋﻼﻥ ﲜﺎﺋﺰﺓ ﺃﻟﻒ ﺭﻭﺑﻴﺔ ﻭﺃﻟﻔﻲ ﺭﻭﺑﻴﺔ‬

‫عاقبة آتھم‬

‫‪٢٧ ،٢‬‬

‫ﻭﺛﻼﺛﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ ﻭﺃﺭﺑﻌﺔ ﺁﻻﻑ ﺭﻭﺑﻴﺔ‬ ‫ﺇﻋﻼﻥ ﺍﳌﺒﺎﻫﻠﺔ‬

‫‪١٧‬‬ ‫‪٤٧‬‬

‫ﺍﻹﻋﻼﻥ ﺍﳉﺪﻳﺮ ﺑﺎﻧﺘﺒﺎﻩ ﺍﳊﻜﻮﻣﺔ‬ ‫ﺍﻹﻋﻼﻥ ﺍﻷﺧﻀﺮ‬ ‫ﺍﻹﻋﻼﻥ ﺍﻷﺑﻴﺾ‬ ‫ﺑﺸﺮﻯ ﻋﻈﻴﻤﺔ ﻟﻄﻼﺏ ﺍﻟﺼﺪﻕ‬ ‫ﺇﻋﻼﻥ ﺻﻴﺎﻧﺔ ﺍﻷﻧﺎﺱ ﻋﻦ ﺷﺮ ﺍﻟﻮﺳﻮﺍﺱ‬ ‫ﺍﳋﻨﺎﺱ‬

‫‪١٦٩‬‬ ‫‪١٨٧‬‬ ‫‪١٨٧‬‬ ‫‪١٨٨‬‬ ‫‪٢٣٣‬‬

‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭﺭﺩﻭﺩ‬ ‫ﺭﺩ ﻋﻠﻰ ﺍﻋﺘﺮﺍﺽ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ‬ ‫ﺍﻋﺘﺮﺍﺽ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺃﻥ ﺍﳉﻤﻠﺔ ﺍﻹﳍﺎﻣﻴﺔ ﲣﺎﻟﻒ‬

‫‪٢٠‬‬

‫ﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﻋﻦ ﺁ‪‬ﻢ‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻻﻋﺘﺮﺍﺽ ﺑﻌﺪﻡ ﻣﻮﺕ ﺻﻬﺮ ﺃﲪﺪ‬ ‫ﺑﻴﻚ ﰲ ﺍﳌﻴﻌﺎﺩ‬ ‫ﺍﻋﺘﺮﺍﺽ ﺍﳌﺸﺎﻳﺦ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻻ‬ ‫ﻳﻌﺮﻑ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ‬ ‫ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺃﻥ ﺍﶈﺪﺛﲔ ﺟﺮ‪‬ﺣﻮﺍ ﺭﻭﺍﺓ‬ ‫ﺣﺪﻳﺚ ﺍﻟﺪﺍﺭﻗﻄﲏ‬

‫‪٦١‬‬ ‫‪١٢٣‬‬ ‫‪١٣٣‬‬ ‫‪١٤٢‬‬ ‫‪٢٣٣‬‬

‫‪١٣‬‬ ‫‪١٧٠‬‬ ‫‪١١‬‬ ‫‪٦٢‬‬ ‫‪٥٢‬‬ ‫‪٤٥‬‬

‫ﺍﻷﻗﻨﻮﻡ‬ ‫‪٣٦ ،٣٥‬‬ ‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺴﻴﺤﻴﺔ ﺑﺄﻥ ﺍﷲ ﺛﻼﺛﺔ ﺃﻗﺎﻧﻴﻢ‬ ‫ﺭﺳﻢ ﺍﻷﻗﺎﻧﻴﻢ ﺍﻟﺜﻼﺛﺔ ﻟﻠﻨﺼﺎﺭﻯ ﺍﻟﺬﻱ ﻧﺸﺮﻭﻩ‬ ‫‪٣٧‬‬ ‫ﻫﻢ ﺃﻧﻔﺴﻬﻢ‬ ‫ﺍﷲ ‬ ‫ﻳﱰﻝ ﻏﻀﺐ ﺍﷲ ﺑﺴﺒﺐ ﺍﻹﺑﺎﺀ‬ ‫ﻭﺍﻻﺟﺘﺮﺍﺀﻭﺍﻻﻋﺘﺪﺍﺀ‬ ‫ﺍﻹﻟﻪ ﺍﳊﻲ ﻣﻊ ﺍﻹﺳﻼﻡ‬ ‫ﺣﻔﺮ ﻋﻠﻰ ﻟﻮﺡ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺧﺎﻟﻘﻪ‬ ‫ﻭﻣﺎﻟﻜﻪ ﺃﺣﺪ‬ ‫ﻋﻠﻤﻪ ﳛﻴﻂ ﺑﺎﳌﺎﺿﻲ ﻭﺍﳊﺎﻝ ﻭﺍﳌﺴﺘﻘﺒﻞ‬ ‫ﻻ ﳜﻠﻒ ﻭﻋﺪﻩ ﺃﺑﺪﺍ‬ ‫ﻻ ﻳﻈﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺇﻻ ﺍﻟﺬﻱ ﻃﻬ‪‬ﺮﻩ ﺑﻴﺪﻩ‬ ‫ﺷﺄﻥ ﺃﻗﻮﺍﻟﻪ ﻻ ﻳﻘﻞ ﻋﻦ ﺷﺄﻥ ﺃﻓﻌﺎﻟﻪ‬ ‫ﺩﻗﺎﺋﻖ ﻛﺜﲑﺓ ﺗﻜﻤﻦ ﰲ ﺃﺳﺮﺍﺭﻩ‬ ‫ﻕ ﻋﻠﻰ ﺗﻔﺎﻭﺕ ﺍﳌﺮﺍﺗﺐ‬ ‫ﻟﻘﺪ ﺧﻠﻖ ﺍﳌﺨﻠﻮ ‪‬‬ ‫ﻻ ﻧﻘﺪﻡ ﻗﻮﻝ ﺍﳌﺨﻠﻮﻕ ﻋﻠﻰ ﻗﻮﻝ ﺍﷲ‬ ‫ﺇﻥ ﺍﷲ ﻋﻠﺔ ﺍﻟﻌﻠﻞ ﻭﻣﺒﺪﺃ ﻛﻞ ﺣﺮﻛﺔ ﻭﺳﻜﻮﻥ‬ ‫ﻫﻮ ﺧﺎﻟﻖ ﺍﻟﻌﺎﳌﲔ ﻭﺭﺣﻴﻢ ﻭﺟﻮﺍﺩ ﻭﻛﺮﱘ‬ ‫ﺇﻥ ﺍﷲ ﻛﻬﻒ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‬ ‫ﺫﻛﺮ ﻣﻨﻦ ﺍﷲ‬

‫‪١٣٦‬‬ ‫‪٢٤٧‬‬ ‫‪٣٥‬‬ ‫‪٤٩‬‬ ‫‪٧٨‬‬ ‫‪٨١‬‬ ‫‪٨٢‬‬ ‫‪٨٢‬‬ ‫‪٨٢‬‬ ‫‪١٠٠‬‬ ‫‪٩٢‬‬ ‫‪٩٢‬‬ ‫‪١٥٧‬‬ ‫‪٧٦‬‬

‫عاقبة آتھم‬ ‫ﺇﻥ ﻗﺮﺏ ﺍﷲ ﻟﻴﺲ ﺇﺭﺛﺎ ﻣﻘﺒﻮﺿﺎ ﻷﺣﺪ‬ ‫ﻟﻴﺲ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺍﻟﺬﺍﺗﻴﺔ ﺃﻥ ﻳﻌﺎﻗﺐ ﺃﺣﺪﺍ‬

‫‪١١‬‬ ‫‪٩٦‬‬ ‫‪٨‬‬

‫ﺻﻔﺎﺕ ﺍﷲ ‬ ‫ﺷﺮﺡ ﻟﻄﻴﻒ ﻷﻡ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺭﺑﻌﺔ ﰲ ﺳﻮﺭﺓ‬ ‫ﺍﻟﻔﺎﲢﺔ‬ ‫ﺍﳌﻌﺎﻗﺒﺔ ﻟﻴﺴﺖ ﻣﻦ ﺃﻡ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ‬ ‫ﺭﲪﺔ ﺍﷲ ﻏﻠﺒﺖ ﺍﻟﻐﻀﺐ ﻭﺭﻓﻘﻪ ﻏﻠﺐ ﺍﻟﻘﺴﻮﺓ‬

‫‪٧‬‬ ‫‪٨‬‬ ‫‪٩٢‬‬

‫ﺍﻹﳍﺎﻡ‬ ‫ﺩﻋﻮﻯ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﺘﻠﻘﻲ ﺍﻟﻮﺣﻲ ﻭﺍﻹﳍﺎﻡ‬ ‫ﻭﺍﳌﺪﺓ ﺍﻟﱵ ﻣﻀﺖ ﻋﻠﻴﻪ‬ ‫ﺍﻋﺘﺮﺍﺽ ﻋﻠﻰ ﲨﻠﺔ "ﻳﺮﺩﻫﺎ ﺇﻟﻴﻚ" ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ "ﻋﻘﺐ" ﰲ ﺍﻹﳍﺎﻡ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺒﻼﺀ ﰲ ﺍﻹﳍﺎﻡ ﻣﺼﻴﺒﺘﺎﻥ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟﻔﺸﻞ ﰲ ﺍﻹﳍﺎﻡ‬ ‫ﺍﻹﺷﺎﺭﺓ ﰲ ﺇﳍﺎﻡ "ﻓﺴﻴﻜﻔﻴﻜﻬﻢ ﺍﷲ" ﻭﺍﳌﺮﺍﺩ ﻣﻨﻪ‬ ‫ﺍﳉﻤﻠﺔ ﺍﳌﻜﺴﻮﺭﺓ ﳝﻜﻦ ﺃﻥ ﺗﱰﻝ ﻋﻠﻰ ﺍﳌﺆﻣﻦ‬ ‫ﺇﳍﺎﻣﺎ ﺑﻞ ﺍﻟﻔﺎﺳﻖ ﺃﺣﻴﺎﻧﺎ ﻳﺘﻠﻘﺎﻫﺎ ﺗﺮﻏﻴﺒﺎ ﺃﻭ ﺗﺮﻫﻴﺒﺎ‬ ‫ﺗﻌﺒﲑ "ﺍﳌﻜﺎﳌﺎﺕ ﺍﻹﳍﻴﺔ" ﻣﻌﺮﻭﻑ ﻭﻣﺴﻠﻢ ﺑﻪ‬ ‫ﰲ ﻛﺘﺐ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻜﺮﺍﻡ‬

‫‪٢٦‬‬

‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺼﺎﳊﻮﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻭﺧﺼﺎﳍﻢ ﺍﻟﻜﺮﳝﺔ ﻭﺍﻹﳍﺎﻡ ﰲ ﺣﻘﻬﻢ‬

‫‪١٠٤‬‬

‫‪٥٣‬‬ ‫‪٦٠‬‬ ‫‪١٣٥‬‬ ‫‪١٣٥‬‬ ‫‪٥٦‬‬ ‫‪٦٠‬‬ ‫‪١٩١‬‬

‫ﺇﻥ ﺍﷲ ﻻ ﻳﻄﻠﻊ ﻋﻠﻰ ﻏﻴﺒﻪ ﺇﻻ ﻣﻦ ﻃﻬﺮﻩ ﺑﻨﻔﺴﻪ‬ ‫ﺍﻟﻨﻌﻢ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﳛﻈﻰ ‪‬ﺎ ﺍﻟﻌﺒﺪ ﻋﱪ ﺍﳌﻜﺎﳌﺔ‬

‫‪٨١‬‬

‫ﺍﻹﳍﻴﺔ‬ ‫ﻻ ﻳﺸﺮﻑ ﺑﺎﳌﻜﺎﳌﺔ ﺍﻹﳍﻴﺔ ﻏﲑ ﺍﳋﻮﺍﺹ ﻣﻦ‬

‫‪١٩١‬‬

‫ﻋﺒﺎﺩﻩ ﺍﻟﺼﺎﳊﲔ‬ ‫ﰲ ﺍﳌﻜﺎﳌﺔ ﻳﺴﺄﻝ ﺍﻟﻌﺒﺪ ﺭﺑﻪ ﻭﺟﻬﺎ ﻟﻮﺟﻪ ﻓﻴﺠﻴﺒﻪ‬

‫‪١٩٠‬‬ ‫‪١٩١‬‬

‫ﺃﻡ ﺍﻷﻟﺴﻨﺔ‬ ‫ﻟﻘﺪ ﺟﻌﻞ ﺍﷲ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻡ ﺍﻷﻟﺴﻨﺔ ﻭﻫﻲ ﺧﺎﰎ‬ ‫ﺃﻟﹾﺴﻦ ﺍﻟﻌﺎﳌﲔ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﳍﺎﻣﻴﺔ ﻻ ﻳ‪‬ﻜﻤ‪‬ﻞ ﻓﻴﻬﺎ ﺇﻻ ﻧﱯ ﺃﻭ‬

‫الفھارس‬

‫‪١٥٢‬‬ ‫‪١٢٢‬‬

‫ﻭﱄ ﳐﺘﺎﺭ‬ ‫ﺗﻌﻠﻴﻢ ﺣﻀﺮﺗﻪ ﺃﺭﺑﻌﲔ ﺃﻟﻔﺎ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺟﻌﻞ ﺍﷲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻡ ﺍﻷﻟﺴﻨﺔ ﻭﲨﻴﻊ‬ ‫ﺍﻷﻟﺴﻨﺔ ﻣﺴﺘﺨﺮﺟﺔ ﻣﻨﻬﺎ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲟﱰﻟﺔ ﺍﳌﻔﺘﺎﺡ ﻟﻜﺸﻒ ﺃﺳﺮﺍﺭ‬ ‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻌﻴﺎﺭ ﳊﺐ ﺍﻟﺮﺳﻮﻝ ﻭﺣﺐ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺃﺻﻞ ﺟﺬﻭﺭ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﺍﻷﳌﺎﻧﻴﺔ‬ ‫ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺍﻟﻌﱪﻳﺔ ﻭﺍﳍﻨﺪﻳﺔ ﻭﺍﻟﻼﺗﻴﻨﻴﺔ ﻭﺍﻟﺼﻴﻨﻴﺔ‬ ‫ﻭﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﺍﻟﻌﺮﺑﻴﺔ‬

‫‪١٤٤‬‬ ‫‪١٥١‬‬ ‫‪١٥٦‬‬ ‫‪١٥٦‬‬

‫‪١٥٢‬‬

‫ﺃﻡ ﺍﻟﻘﺮﻯ‬ ‫ﻟﻘﺪ ﺟﻌﻞ ﺍﷲ ﻣﻜ ﹶﺔ ﺃﻡ ﺍﻟﻘﺮﻯ‬

‫‪١٥٢‬‬

‫ﺃﻡ ﺍﻟﻜﺘﺐ‬ ‫ﺟﻌﻞ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻡ ﺍﻟﻜﺘﺐ ﻭﻓﻴﻪ‬ ‫ﻣﻠﺨﺺ ﻛﺘﺐ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‬

‫‪١٥٢‬‬

‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ ﻧﻘﻮﺷﻪ ﳏﻔﻮﺭﺓ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﻧﻌﻤﺎ ﻻ ﺣﺼﺮ ﳍﺎ ﻗﺒﻞ ﺧﻠﻖ‬ ‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﻟﻴﺲ ﺍﻹﻧﺴﺎﻥ ﺣﺮﺍ ﻣﻦ ﻛﻞ ﺍﻟﻨﻮﺍﺣﻲ ﺑﻞ‬ ‫ﳜﻀﻊ ﻟﻘﻀﺎﺀ ﺍﷲ ﻭﻗﺪﺭﻩ‬ ‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺮﺍﻩ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻡ ﻋﻴﻨﻪ ﻳﺆﺛﺮ ﻓﻴﻪ‬ ‫ﺑﺸﺪﺓ‬ ‫ﺛﻼﺙ ﻧﻌﻢ ﻳﻔﻮﺯ ‪‬ﺎ ﺍﻟﻌﺒﺪ ﺍﻟﻜﺎﻣﻞ ﻋﻦ ﻃﺮﻳﻖ‬ ‫ﺍﳌﻜﺎﳌﺔ ﺍﻹﳍﻴﺔ‬

‫‪١٩١‬‬

‫ﺃﺑﻮﺍﺏ ﻋﻠﻮﻡ ﺍﻟﻐﻴﺐ ﺗ‪‬ﻔﺘﺢ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‬ ‫ﺍﻹﻧﺴﺎﻥ ﳜﻔﻲ ﺍﻟﻮﻗﺎﺋﻊ ﺗﻜﺬﻳﺒﺎ ﳋﺼﻤﻪ‬

‫‪٢٤٧‬‬ ‫‪١٩‬‬

‫ﺳﺒﺐ ﻭﻻﺩﺓ ﺍﻷﻭﻻﺩ ﺳﻌﺪﺍﺀ ﺃﻭ ﺧﺒﺜﺎﺀ‬ ‫ﻛﻞ ﺷﻘﻲ ﰲ ﺟﻬﻨﻢ ﺳﻴﺼﺒﺢ ﺳﻌﻴﺪﺍ ﺑﻌﺪ‬ ‫ﺣﻘﺐ‬

‫‪٥٧‬‬

‫‪٥‬‬ ‫‪٩٠‬‬ ‫‪٩٢‬‬ ‫‪٢٣٦‬‬

‫‪٩٢‬‬

‫الفھارس‬

‫‪١٢‬‬

‫ﺣﻘﺎﺋﻖ ﻛﻞ ﺍﻷﻣﻮﺭ ﻻ ﺗﻔﺘﺢ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ‬ ‫ﻋﻨﺪﻣﺎ ﺗ‪‬ﻔﻘﺪ ﻗﻮﺓ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻳﺮﻛﻦ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺇﱃ ﺍﻟﺬﻧﺐ‬

‫‪٥٩‬‬

‫ﺃﻫﻞ ﺍﳊﺪﻳﺚ‬ ‫ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﳚﻬﻠﻮﻥ ﻣﻐﺰﻯ ﺍﻷﺣﺎﺩﻳﺚ‬

‫‪٢٨‬‬

‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬ ‫ﻣﻦ ﻋﻘﻴﺪ‪‬ﻢ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﳝﻜﻦ ﺃﻥ ﻳﺘﺄﺧﺮ‬ ‫ﰲ ﺍﻟﻮﻋﻴﺪ ﺍﻹﳍﻲ ﺃﻣﺎ ﺍﻟﻮﻋﺪ ﻓﻼ ﻳﺘﺄﺧﺮ‬ ‫‪l‬‬

‫‪٨٢‬‬

‫‪٢٨ ،٧‬‬

‫ﳐﺘﺮﻉ ﺍﻟﺘﺜﻠﻴﺚ ﻭﺃﻭﻝ ﻣﻨﻜﺮ ﻟﻪ‬ ‫ﺗﻔﻨﻴﺪ ﺍﻟﺘﺜﻠﻴﺚ ﰲ ﺿﻮﺀ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺗﻌﺮﺽ‬ ‫ﳍﺎ ﻳﺴﻮﻉ‬ ‫ﻟﻮ ‪‬ﻋﻠﱢﻢ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺘﺜﻠﻴﺚ ﳌﺎ ﻧﺴﻮﻩ‬ ‫ﺗﻔﻨﻴﺪ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺘﺜﻠﻴﺚ ﻣﻦ ﻛﻠﻤﺔ ﺃﻟﻮﻫﻴﻢ‬ ‫ﻭﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‬ ‫ﻟﻴﺲ ﰲ ﺍﻟﻴﻬﻮﺩ ﺃﻱ ﻓﺮﻗﺔ ﺗﺆﻣﻦ ﺑﺎﻟﺘﺜﻠﻴﺚ ﺑﻴﻨﻤﺎ‬ ‫ﺗﻮﺟﺪ ﰲ ﺍﻟﻨﺼﺎﺭﻯ ﻓﺮﻗﺔ ﻣﻮﺣﺪﺓ ﻣﻨﺬ ﺍﻟﻘﺪﻡ‬

‫‪٤١‬‬ ‫‪٤٤‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٤٤‬‬

‫ﺍﻟﺘﺼﻮﻑ‬ ‫ﺗﻌﺒﲑ ﺍﳌﻜﺎﳌﺎﺕ ﺍﻹﳍﻴﺔ ﺗﻌﺒﲑ ﻣﻌﺮﻭﻑ ﻭﻣﺴﻠﻢ‬

‫ﺍﻟﱪﻭﺯ‬ ‫ﺇﻥ ﻋﻘﻴﺪﺓ ﺍﻟﱪﻭﺯ ﻟﻴﺴﺖ ﺑﺪﻋﺔ ﻓﻘﺪ ﺳﺒﻘﺖ‬ ‫‪١١٢‬‬ ‫‪٧٨ ،٥١‬‬

‫ﻧﻈﺎﺋﺮﻫﺎ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺒﻌﺜﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻤﺴﻴﺢ ﺑﺮﻭﺯﻳﺔ‬ ‫ﺍﻟﱰﻭﻝ ﺑﺮﻭﺯ‪‬ﺍ ﺃﻣﺮ ﻣﺴﻠﻢ ﺑﻪ ﰲ ﺍﻟﺼﺤﻒ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ‬ ‫ﻃﺮﻳﻖ ﺍﻟﱪﻭﺯ ﺛﺎﺑﺖ ﻣﻦ ﺳﻨﻦ ﺍﻟﺮﲪﻦ‬

‫‪٩٨‬‬ ‫‪١١٢‬‬

‫ﺍﻟﺒﻐﻲ‬ ‫ﺇﻥ ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻟﺘﻤﺮﺩ ﻭﻗﺎﺣﺔ ﺑﺬﻳﺌﺔ‬

‫‪٦٩‬‬

‫‪p‬‬ ‫ﺍﻟﺘﺄﻭﻳﻞ‬ ‫ﻟﻘﺪ ﺃﻭﻝ ﺍﳌﺴﻴﺢ ﻧﺒﻮﺀﺓ ﻧﺰﻭﻝ ﺇﻳﻠﻴﺎ‬ ‫ﳚﺐ ﺃﻥ ﻳﺆﻭﻝ ﻣﺎ ﳜﺎﻟﻒ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻟﺪﻻﺋﻞ‬

‫‪٩٨‬‬

‫ﺍﻟﺜﺎﺑﺘﺔ‬

‫‪١٠٠‬‬

‫ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﻋﻘﻴﺪﺓ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﺭﺳﻢ ﺍﻵﳍﺔ ﺍ‪‬ﺴﻤﺔ ﺍﻟﺜﻼﺛﻴﺔ‬ ‫ﻟﻮ ﻛﺎﻥ ﺿﻤﲑ ﺍﻟﻨﺎﺱ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﻟﻜﺎﻧﺖ ﻣﺆﺍﺧﺬ‪‬ﻢ ﻋﻦ ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﺗﻌﻠﻴﻢ ﺍﻟﺘﺜﻠﻴﺚ ﻛﺬﺏ ﳏﺾ ﻭﻃﺮﻳﻖ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺍﻟﺬﻳﻦ ﺟﻌﻠﻬﻢ ﺍﷲ ﺛﻼﺛﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺼﺒﺤﻮﺍ‬ ‫ﻭﺍﺣﺪﺍ‬

‫عاقبة آتھم‬

‫‪٣٦‬‬ ‫‪٣٧‬‬ ‫‪٥‬‬ ‫‪٣٣‬‬ ‫‪٣٨‬‬

‫ﺑﻪ ﰲ ﻛﺘﺐ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻜﺮﺍﻡ‬ ‫ﻣﻦ ﻳﺪﻋﻰ ﺻﻮﻓﻴﺎ ﻭﻣﻦ ﺃﻫﻞ ﺍﷲ ﻭﻳﻜﺮﻩ‬ ‫ﱄ ﻳﻌﺪ ﻣﻦ ﺍﳌﻜﺬﺑﲔ‬ ‫ﺍﻟﺮﺟﻮﻉ ﺇ ﹼ‬

‫‪٢٦‬‬ ‫‪٦٨‬‬

‫ﺍﻟﺘﻔﺴﲑ‬ ‫ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺘﻔﺴﲑ ﺑﺎﻟﺮﺃﻱ‬ ‫ﺗﻔﺴﲑ "ﻛﺎﻧﺘﺎ ﺭﺗﻘﺎ"‬

‫‪٩٩‬‬ ‫‪٨٢‬‬

‫‪٩٢‬‬ ‫ﺗﻔﺴﲑ "ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ"‬ ‫‪٢٠٨‬‬ ‫ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﳌﺒﺎﻫﻠﺔ "ﻓﻘﻞ ﺗﻌﺎﻟﻮﺍ"‬ ‫‪١٥٣‬‬ ‫ﺗﻮﺿﻴﺢ "ﺳﺒﻊ ﲰﺎﻭﺍﺕ ﻭﺳﺒﻊ ﺃﺭﺿﲔ"‬ ‫‪٢١٠ ،١٠١‬‬ ‫ﺗﻔﺴﲑ "ﻓﻠﻤﺎ ﺗﻮﻓﻴﺘﲏ"‬ ‫‪٢١٠ ،١٠١‬‬ ‫ﻣﻌﺎ ٍﻥ ﳐﺘﻠﻔﺔ ﻟﻜﻠﻤﺔ ﺍﻟﺘﻮﰲ‬ ‫ﻟﻴﺲ ﻫﻨﺎﻙ ﺃﻱ ﺣﺪﻳﺚ ﺃﻭ ﺃﻱ ﺃﺛﺮ ﻟﻠﺼﺤﺎﺑﺔ‬ ‫‪١٠١‬‬ ‫ﻳﻔﺴﺮ ﺍﻟﺘﻮﰲ ﺑﻐﲑ ﺍﳌﻮﺕ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﺍﻟﻔﺎﻋﻞ ﻟﻔﻌﻞ ﺍﻟﺘﻮﰲ ﻭﻛﺎﻥ ﺍﳌﻔﻌﻮﻝ‬ ‫‪١٠٩‬‬ ‫ﺑﻪ ﺑﺸﺮﺍ ﻓﻼ ﻳﻌﲏ ﻏﲑ ﻗﺒﺾ ﺍﻟﺮﻭﺡ ﻭﺍﻹﻣﺎﺗﺔ‬ ‫ﱂ ﺗﺮﺩ ﻛﻠﻤﺔ ﺍﻟﺘﻮﰲ ﰲ ﺃﻱ ﻛﻼﻡ ﺃﻭ ﺷﻌﺮ ﺇﻻ‬ ‫‪١١٠‬‬ ‫ﲟﻌﲎ ﺍﳌﻮﺕ‬ ‫ﺷﺮﺡ ﻟﻄﻴﻒ ﻷﻡ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺭﺑﻌﺔ ﻟﺴﻮﺭﺓ‬ ‫‪٧‬‬ ‫ﺍﻟﻔﺎﲢﺔ‬ ‫‪٨‬‬ ‫ﻧﻘﻄﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﻔﺎﲢﺔ‬

‫عاقبة آتھم‬

‫‪١٣‬‬

‫ﺍﻟﺘﻘﻮﻯ‬ ‫‪١٧٠ ،٩٦‬‬ ‫ﺍﻟﻨﺼﻴﺤﺔ ﺑﺎﻟﺘﺤﻠﻲ ﺑﺎﻟﺘﻘﻮﻯ‬ ‫‪١٣١‬‬ ‫ﺳﲑﺓ ﺍﳌﺘﻘﲔ‬ ‫ﺇﳕﺎ ﺍﻟﺘﻘﻮﻯ ﺃﻥ ﻳﻌﺘﺮﻑ ﺍﻹﻧﺴﺎﻥ ﲞﻄﺌﻪ ﻭﻳﻘﺒﻞ‬ ‫‪١٣١‬‬ ‫ﻣﺎ ﻫﻮ ﺻﺤﻴﺢ‬ ‫ﺍﻟﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻳﺘﻘﺪﻣﻮﻥ ﰲ‬ ‫‪٢٠٢‬‬ ‫ﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ‬ ‫ﺫﺭﺓ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﰲ ﺍﻟﻘﻠﺐ ﺗﻨﻘﺬ ﺍﻹﻧﺴﺎﻥ ﻣﻦ‬ ‫‪٢٠٩‬‬ ‫ﻏﻀﺐ ﺍﷲ‬ ‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﺤﻠﻰ ﺑﺎﻟﺘﻘﻮﻯ ﻭﻳﺘﻮﺭﻉ‬ ‫‪٢٠٩‬‬ ‫ﳏﺎﺭﺑﺔ ﺍﳌﺒﻌﻮﺙ ﺍﻹﳍﻲ‬ ‫ﺍﻟﺘﻜﱪ‬ ‫ﺍﺟﺘﻨﺒﻮﺍ ﺍﻟﺘﻜﱪ ﻭﺍﻟﻼﻣﺒﺎﻻﺓ‬ ‫ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﳌﺴﺘﻜﱪﻳﻦ‬

‫‪١١٥‬‬ ‫‪٧٧‬‬

‫ﺍﻟﺘﻨﺎﺳﺦ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺗﻨﺎﰲ ﻧﻈﺎﻡ "ﺍﻟﺮﲪﺎﻧﻴﺔ"‬ ‫ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﲡﻌﻞ ﺍﻹﻟﻪ ﺍﻟﻘﺎﺩﺭ ﻭﺍﳋﺎﻟﻖ‬ ‫ﺿﻌﻴﻔﺎ ﻋﺎﻃﻼ‬ ‫ﻻ ﺑﺪ ﻟﻠﻘﺎﺋﻠﲔ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺄﻥ‬ ‫ﺍﻟﺮﻭﺡ ﻭﺍﳌﺎﺩﺓ ﻗﺪﳝﺘﺎﻥ ﻣﺜﻞ ﺍﷲ‬ ‫ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﻨﺎﺳﺦ ﻣﻦ ﺍﷲ ﻟﻜﺎﻥ ﻋﺪﺩ ﺍﻟﻨﺎﺱ‬ ‫ﻣﻄﺎﺑﻘﺎ ﻟﻌﺪﺩ ﺗﻐﲑ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻗﻠ ﹰﺔ ﻭﻛﺜﺮﺓ‬ ‫ﻧﺰﻭﻝ ﺍﻷﺭﻭﺍﺡ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻃﻞ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﻤﺎﻭﻳﺔ‬ ‫ﻓﻼ ﻣﻌﲎ ﻹﺭﺳﺎﻝ ﺍﻷﺭﻭﺍﺡ ﺇﱃ ﺍﻷﺭﺽ‬ ‫ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺘﻨﺎﺳﺦ ﳚﺐ ﺃﻥ ﳚﺘﻨﺐ ﺍﳌﺮﺀ‬ ‫ﺍﻟﻨﻜﺎﺡ‬ ‫ﺍﻟﱪﺍﳘﺔ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻧﻈﺮﺍ ﺇﱃ ﺗﻔﺎﻭﺕ‬ ‫ﻣﺮﺍﺗﺐ ﺍﳌﺨﻠﻮﻗﺎﺕ‬

‫‪٩٠‬‬ ‫‪٩٠‬‬ ‫‪٩٠‬‬ ‫‪٩١‬‬ ‫‪٩١‬‬ ‫‪٩١‬‬ ‫‪٩٤‬‬ ‫‪٩٠‬‬

‫ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﻟﻌﻘﻞ ﻳﺸﻬﺪ ﻟﻠﺘﻮﺣﻴﺪ ﺍﻹﺳﻼﻣﻲ ﻓﻘﻂ‬

‫الفھارس‬

‫‪٤‬‬

‫‪٥‬‬ ‫‪٣٣‬‬

‫ﺍﻟﺘﻮﺣﻴﺪ ﺁﺛﺎﺭﻩ ﻣﻨﻘﻮﺷﺔ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻻ ﳒﺎﺓ ﺑﺪﻭﻥ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺷﻌﺮ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻦ‬ ‫‪١٥٨‬‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﻟﻔﺮﻗﺔ ﺍﳌﻮﺣﺪﺓ ﰲ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻋﺘﻨﺎﻕ‬ ‫‪٢١٠ ،٤١‬‬ ‫ﻗﻴﺼﺮ ﺍﻟﺮﻭﻡ ﺩﻳﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ‬ ‫ﺗﻮﰲ )ﻟﻠﺘﻔﺼﻴﻞ ﺍﻧﻈﺮ "ﺍﻟﺘﻔﺴﲑ" ﻭ"ﻭﻓﺎﺓ‬ ‫ﺍﳌﺴﻴﺢ"(‬ ‫‪@x‬‬ ‫ﺍﳉﺰﺍﺀ‬ ‫ﻃﺮﻳﻖ ﺍﳉﺰﺍﺀ ﰲ ﺍﻹﺳﻼﻡ ﺃﻓﻀﻞ ﻭﻣﻌﻘﻮﻝ‬ ‫ﻃﺮﻳﻖ ﺍﳉﺰﺍﺀ ﻋﻨﺪ ﺍﳍﻨﺪﻭﺱ ﻫﻮ ﺍﻟﺘﻨﺎﺳﺦ ﻭﻋﻨﺪ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﻜﻔﺎﺭﺓ ﻭﻧﻘﻀﻬﻤﺎ‬

‫‪٩٣‬‬ ‫‪٩٠‬‬

‫ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﲪﺪﻳﺔ‬ ‫ﻫﺬﻩ ﺍﻟﻐﺮﺳﺔ ﻏﺮﺳﻬﺎ ﺍﷲ ﺑﻴﺪﻩ ﻓﻠﻦ ﻳﻀﻴﻌﻬﺎ‬ ‫‪٦٣‬‬ ‫ﺃﺑﺪﺍ‬ ‫ﺫﻛﺮ ﻓﺮﻭﻉ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺨﻠﺼﺔ ﰲ ﳐﺘﻠﻒ ﺍﳌﺪﻥ‬ ‫‪٢٠٢‬‬ ‫ﺍﳍﻨﺪﻳﺔ‬ ‫‪١٩٧‬‬ ‫ﺍﳉﻤﺎﻋﺔ ﲢﺮﺯ ﺗﻘﺪﻣﺎ ﻏﲑ ﻋﺎﺩﻱ‬ ‫‪٢٠٨‬‬ ‫ﺍﻧﻀﻤﺎﻡ ﺁﻻﻑ ﺍﻟﺴﻌﺪﺍﺀ ﺇﱃ ﺍﳉﻤﺎﻋﺔ‬ ‫ﱂ ﻳﺄﺕ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫‪١١٤ ،١٠٥ ،٩٦‬‬ ‫ ﻛﺎﳌﺒﺘﺪﻋﲔ‬ ‫ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﱳ ﻭﺍﻟﺒﺪﻉ ‪١١٤‬‬ ‫ﺗﻘﺪﻡ ﺃﺑﻨﺎﺀ ﲨﺎﻋﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻠﻰ ﺩﺭﺏ‬ ‫‪١٩٧‬‬ ‫ﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻘﻮﻯ‬ ‫‪١٩٩‬‬ ‫ﺫﻛﺮ ﺗﻀﺤﻴﺎﺕ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﳌﺎﻝ‬ ‫ﺣﺪﻳﺚ ﺑﺄﻥ ﺍﳌﻬﺪﻱ ﺳﻴﻜﻮﻥ ﲝﻮﺯﺗﻪ ﻛﺘﺎﺏ‬ ‫‪٢١٣‬‬ ‫ﻳﻀﻢ ﺃﲰﺎﺀ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ‬ ‫ﻣﻌﻈﻤﻬﻢ ﻳﺒﻜﻮﻥ ﰲ ﺍﻟﺴﺠﺪﺓ ﻭﻳﺘﻀﺮﻋﻮﻥ ﰲ‬ ‫‪٢٠٢‬‬ ‫ﺍﻟﺘﻬﺠﺪ ﻓﻬﻢ ﺃﻛﺒﺎﺩ ﺍﻹﺳﻼﻡ ﻭﻗﻠﻮﺑﻪ‬ ‫‪٢١٣‬‬ ‫ﲨﻴﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺘﺼﻔﻮﻥ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﺼﻔﺎﺀ‬

‫الفھارس‬ ‫ﻗﺎﺋﻤﺔ ﺑـ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ﻗﺒﻠﻪ ﺫﻛﺮﺕ ﺃﲰﺎﺀ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ ﰲ ﻛﺘﺎﺏ‬ ‫ﻣﺮﺁﺓ ﻛﻤﺎﻻﺕ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺼﺎﳊﻮﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻭﺻﻔﺎ‪‬ﻢ ﺍﻟﻨﺒﻴﻠﺔ ﻭﺍﻹﳍﺎﻡ ﰲ ﺣﻘﻬﻢ‬ ‫ﺯﻣﻦ ﺍﳌﺴﻴﺢ ﻭﺍﳌﻬﺪﻱ ﻫﻮ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬ ‫ﻟﻘﺪ ﺟﻌﻠﻪ ﺍﷲ ﳎﺪﺩ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬ ‫ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺮﻥ‬ ‫ﻛﺎﻥ ﺭﺃﺱ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﲝﺎﺟﺔ ﺇﱃ ﳎﺪﺩ‬ ‫ﻳﺜﺒﺖ ﺻﺪﻕ ﺍﻹﺳﻼﻡ‬ ‫ﻳﺆﻳﺪ ﻋﻘﻴﺪﺗ‪‬ﻨﺎ ﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻜﺮﱘ ﻭﺍﳊﺪﻳﺚ‬ ‫ﻭﺍﻷﺋﻤﺔ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻹﳍﺎ ‪‬ﻡ ﺍﳌﺘﻮﺍﺗﺮ‬ ‫ﺩﻳﻨﻨﺎ ﻫﻮ ﺍﻹﺳﻼﻡ ﻭﻛﺘﺎﺑﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻭﻧﺒﻴﻨﺎ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ‬ ‫ﺫﻛﺮ ﻓﺘﺎﻭﻯ ﺍﳌﺸﺎﻳﺦ ﺿﺪ ﺍﻷﲪﺪﻳﲔ‬

‫‪١٤‬‬ ‫‪٢١٣‬‬ ‫‪٢١٣‬‬ ‫‪١٠٤‬‬ ‫‪٢٠٩‬‬ ‫‪٤٩‬‬ ‫‪٩٧‬‬ ‫‪٢٠٩‬‬ ‫‪٩٨‬‬ ‫‪١٠٧‬‬ ‫‪٨١‬‬

‫ﺍﳉﻬﺎﺩ‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻋﺘﺮﺍﺽ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﻗﺘﺎﻝ ﺍﻟﻨﱯ ‬ ‫ﻭﺫﻛﺮ ﻗﺘﺎﻝ ﻣﻮﺳﻰ ﻭﻳﺸﻮﻉ ﻭﺩﺍﻭﺩ ﻋﻠﻴﻬﻢ‬ ‫ﺍﻟﺴﻼﻡ‬ ‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺣﻜﻤ‪‬ﻲ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﻮﺭﺍﺓ ﰲ ﺍﻟﻘﺘﺎﻝ‬ ‫ﺍﻟﻘﺘﺎﻝ ﺩﻭﻥ ﺇﲤﺎﻡ ﺍﳊﺠﺔ ﻣﻨﻜﺮ ﻭﻗﺪ ﺻﱪ ﺍﻟﻨﱯ‬ ‫ ﻋﻠﻰ ﺍﳌﺼﺎﺋﺐ ‪ ١٣‬ﻋﺎﻣﺎ‬

‫‪٣٩‬‬ ‫‪٤٠‬‬ ‫‪١٠٥‬‬

‫ﺟﻬﻨﻢ‬ ‫ﺟﻬﻨﻢ ﻣﻜﺎﻥ ﳉﻌﻞ ﺍﻟﻨﺎﻗﺼﲔ ﻛﻤﻼ ﻭﺍﻟﻐﻔﹼﻞ‬ ‫ﻣﻨﺘﺒﻬﲔ‬ ‫ﻟﻘﺪ ﲰ‪‬ﺎﻫﺎ ﺍﷲ ﺃﻡ ﺍﻟﺪﺍﺧﻠﲔ ﻓﻬﻲ ﺗﺮﰊ‬ ‫ﺍﻟﺪﺍﺧﻠﲔ ﻛﻤﺎ ﺗﺮﰊ ﺍﻷﻡ ﺃﻭﻻﺩﻫﺎ‬ ‫ﻛﻞ ﺷﻘﻲ ﰲ ﺟﻬﻨﻢ ﺳﻴﺼﺒﺢ ﺳﻌﻴﺪﺍ ﺑﻌﺪ ﻓﺘﺮﺓ‬ ‫ﻃﻮﻳﻠﺔ‬ ‫ﰲ ﺁﻳﺔ "ﺧﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ" ﺑﺸﺎﺭﺓ ﻷﻫﻞ ﺍﻟﻨﺎﺭ‬

‫عاقبة آتھم‬ ‫ﺡ‬ ‫ﺣﺪﻳﺚ‪ /‬ﺃﺣﺎﺩﻳﺚ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺗﺼﺪﻕ ﺃﻥ ﻗﻮﻡ ﻳﻮﻧﺲ‬ ‫ﻭﻋﺪ ﺑﻨـﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ‬ ‫ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﳚﻬﻠﻮﻥ ﻣﻐﺰﻯ ﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﺍﻟﻌﻼﻣﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺍﳊﺪﻳﺚ‬ ‫ﻛﻞ ﻗﻮﻝ ﻳﻌﺎﺭﺽ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻭﺍﳋﱪ‬ ‫ﻣﺮﺩﻭﺩ ﻭﺑﺎﻃﻞ‬ ‫ﺍﻷﺣﺎﺩﻳﺚ ﺳﺎﻛﺘﺔ ﻋﻦ ﺭﻓﻊ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻟﻴﺲ ﻫﻨﺎﻙ ﺇ‪‬ﺎﻡ ﰲ ﺣﺪﻳﺚ ﺍﻟﺪﺍﺭﻗﻄﲏ ﺑﻞ‬ ‫ﲢﻘﻖ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﲝﺴﺒﻪ‬ ‫ﲢﻘﻖ ﺍﻟﻨﺒﻮﺀﺓ ﻳﺸﻬﺪ ﻋﻠﻰ ﺻﺤﺔ ﺍﳊﺪﻳﺚ‬ ‫ﻓﺘﻮﻯ ﺍﶈﺪﺛﲔ ﻟﻴﺴﺖ ﻃﺮﻳﻘﺎ ﻟﻘﺒﻮﻝ ﺍﳊﺪﻳﺚ‬ ‫ﻭﺭﺩ‪‬ﻩ‬ ‫ﻟﻘﺪ ﻭ‪‬ﺻﻒ ﺍﳌﻬﺪﻱ ﺑﺂﻝ ﳏﻤﺪ ﰲ ﺍﳊﺪﻳﺚ‬ ‫ﻛﻤﺎ ﻭﺻﻒ ﺍﻟﻨﺼﺎﺭﻯ ﺑﺂﻝ ﻋﻴﺴﻰ‬ ‫ﻭﺭﺩ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺃﻥ ﺍﳌﻬﺪﻱ ﺳﻴ‪‬ﻜﻔﱠﺮ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﻟﻔﻆ ﻛﺪﻋﻪ ﰲ ﺍﳊﺪﻳﺚ ﻗﺎﺩﻳﺎﻥ‬ ‫ﺍﻵﺛﺎﺭ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﻫﻲ ﺁﺣﺎﺩ ﺗﻔﻴﺪ ﺍﻟﻈﻦ‬

‫‪١٨٢‬‬ ‫‪٢١١‬‬ ‫‪٢٢٨‬‬ ‫‪٢٣٢‬‬

‫ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﺟﺮﺡ ﺍﶈﺪﺛﲔ ﺍﺛﻨﲔ ﻣﻦ ﺭﻭﺍﺓ‬ ‫ﺣﺪﻳﺚ ﺍﳋﺴﻮﻑ‬

‫‪٢٣٣‬‬

‫ﻻ ‪‬ﺗﺮ‪‬ﺩ ﻛﻞ ﺭﻭﺍﻳﺎﺕ ﺃﺣﺪ ﻟﻜﺬﺑﻪ‬ ‫ﺍﻟﺮﺅﻳﺔ ﺗﺰﻳﻞ ﺿﻌﻒ ﺍﻟﺮﻭﺍﻳﺔ‬

‫‪٢٣٣‬‬ ‫‪٢٣٢‬‬

‫‪٢٩‬‬ ‫‪٢٩‬‬ ‫‪٥١‬‬ ‫‪١٠٤‬‬ ‫‪١١٧‬‬ ‫‪١٨٣‬‬ ‫‪٢٣٣‬‬ ‫‪١٨٠‬‬

‫ﺣﺮﻭﻑ ﺍﻷﲜﺪﻳﺔ‬ ‫‪٩٣‬‬ ‫‪٩٣‬‬ ‫‪٩٣‬‬ ‫‪٩٤‬‬

‫"ﻏﻼﻡ ﺃﲪﺪ ﻗﺎﺩﻳﺎﱐ" ﺗﺴﺎﻭﻱ ‪ ١٣٠٠‬ﰲ‬ ‫ﺣﺴﺎﺏ ﺍﳉﻤﻞ ﻭﻫﻮ ﺯﻣﻦ ﺑﻌﺜﺘﻪ‬ ‫ﻳﺴﺘﻨﺒﻂ ﺗﺎﺭﻳﺦ ﻣﻮﺕ ﺁ‪‬ﻢ ﻣﻦ ﻋﺒﺎﺭﺓ "ﻫﻮﻯ‬ ‫ﺐ ﰲ ﻋﺬﺍﺏ ﺍﳍﺎﻭﻳﺔ ﺍﳌﻬﻠﻜﺔ"‬ ‫ﺩﺟﺎﻝ ﺑ ‪‬‬ ‫ﲝﺴﺎﺏ ﺍﳉﻤﻞ‪ ،‬ﻭﻫﻮ ‪١٨٩٦‬‬

‫‪١١٨‬‬

‫‪١٣١‬‬

‫ﺍﳊﺴﻨﺔ‬ ‫ﺃﻧﻮﺍﻉ ﺍﳊﺴﻨﺔ‪ ،‬ﻣﺼﺎﺋﺐ ﺍﻟﺼﺎﳊﲔ ﺗﻜﻔﺮ ﻋﻦ ﺫﻧﻮ‪‬ﻢ‬

‫‪٩٥‬‬

‫عاقبة آتھم‬

‫‪١٥‬‬

‫ﺍﳊﻜﻮﻣﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‬ ‫ﻣﻌﺎﻣﻠﺔ ﺍﳊﻜﻮﻣﺔ ﻋﺎﺩﻟﺔ ﲡﺎﻩ ﻛﻞ ﺩﻳﻦ‬ ‫ﺍﻗﺘﺮﺍﺡ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ ﺃﻥ ﲢ ‪‬ﺪ ﺍﳊﺮﻳﺔ ﰲ‬ ‫ﺍﳌﻨﺎﻇﺮﺍﺕ ﺍﻟﺪﻳﻨﻴﺔ‬ ‫ﺍﻟﻐﺮﺽ ﻣﻦ ﻧﺼﺢ ﺍﳊﻜﻮﻣﺔ‬ ‫ﻣﺪﺡ ﺍﳊﻜﻮﻣﺔ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﻭﺍﻟﺸﻜﺮ ﳍﺎ ﻭﺫﻛﺮ‬ ‫ﺧﺪﻣﺎﺕ ﻋﺎﺋﻠﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﳍﺎ‬ ‫ﺍﻟﺪﻋﺎﺀ ﻟﻄﻮﻝ ﻋﻤﺮ ﺍﳌﻠﻜﺔ ﻭﺑﻘﺎﺋﻬﺎ‬

‫‪١٧١‬‬ ‫‪٤٢‬‬ ‫‪٧٠‬‬ ‫‪١٧١‬‬ ‫‪١٧٢‬‬

‫ﺥ‬ ‫ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ )ﺍﻧﻈﺮﻭﺍ ﺍﻟﻨﺒﻮﺓ ﺃﻳﻀﺎ(‬ ‫ﺍﳋﻨـﺰﻳﺮ‬ ‫ﺃﳒﺲ ﺣﻴﻮﺍﻥ ﻭﺃﺟﺪﺭﻫﺎ ﺑﺎﻟﻜﺮﻩ ﻫﻮ ﺍﳋﻨـﺰﻳﺮ‬

‫‪١٩٣‬‬

‫ﺩﺭ‬ ‫ﺍﻟﺪﺟﺎﻝ‬ ‫ﺍﻟﺪﺟﺎﻝ ﻟﻐ ﹰﺔ ﲨﺎﻋﺔ ﺗﻨﺠﺲ ﺍﻷﺭﺽ ﺑﺎﻟﺪﺟﻞ‬ ‫ﲨﺎﻋﺔ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺍﻟﺬﻳﻦ ﻳﺮﻭﻥ ﺍﻟﻨﺠﺎﺓ ﻣﺘﻮﻗﻔﺔ‬ ‫ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺼﻠﻴﺐ ﻫﻢ ﺍﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ‬ ‫ﺍﺳﺘﻴﻼﺀ ﺍﻟﺪﺟﺎﻝ ﺍﳌﻌﻬﻮﺩ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﻠﻬﺎ‬ ‫ﺇﻻ ﺍﳊﺮﻣﲔ‬

‫‪٥٢‬‬ ‫‪٥١‬‬ ‫‪٥٢‬‬

‫ﺍﻟﺪﻋﺎﺀ‬ ‫ﻣﻌﺠﺰﺓ ﺇﺟﺎﺑﺔ ﺩﻋﺎﺀ ﺍﻟﻨﱯ ﰲ ﻧﺰﻭﻝ ﺍﳌﻄﺮ‬ ‫ﺣﺮﻣﺎﻥ ﻳﺴﻮﻉ ﻣﻦ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﺭﻏﻢ ﺩﻋﺎﺋﻪ‬ ‫ﻃﻮﻝ ﺍﻟﻠﻴﻞ‬

‫‪١٧٤‬‬ ‫‪٤٥‬‬

‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ )ﺍﻧﻈﺮ ﻣﺮﺯﺍ‬ ‫ﻏﻼﻡ ﺃﲪﺪ ﺍﻟﻘﺎﺩﻳﺎﱐ ﺃﻳﻀﺎ(‬ ‫ﺍﻟﺪﻋﺎﺀ ﻟﻄﻮﻝ ﻋﻤﺮ ﺍﳊﻜﻮﻣﺔ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ‬ ‫ﻭﺑﻘﺎﺋﻬﺎ‬ ‫ﺩﻋﺎﺀ ﺍﳌﺒﺎﻫﻠﺔ‬

‫‪١٧٣‬‬ ‫‪٢٠٥‬‬

‫ﺍﻟﺪﻧﻴﺎ‪ /‬ﺍﻟﻌﺎﱂ‬ ‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻟﻦ ﻳﻌﻴﺶ ﺇﱃ ﺍﻷﺑﺪ ﺑﻞ ﻗﺪ ﻗﺪﺭﺕ‬ ‫ﻟﻪ ‪‬ﺎﻳﺔ‬

‫الفھارس‬

‫‪٩٤‬‬

‫ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻃﺮﻓﺔ ﻋﲔ ﺗﻨﻘﻀﻲ ﻣﺮﺍﺭ‪‬ﺎ‬ ‫ﻭﺣﻼﻭ‪‬ﺎ‬ ‫ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻫﻨﺎﻙ ﻋﺎﱂ ﺁﺧﺮ ﲰﻲ ﻳﻮﻡ‬ ‫ﺍﻟﺪﻳﻦ‬

‫‪٩٥‬‬ ‫‪٩٤‬‬

‫ﺍﻟﺪﻳﻦ‬ ‫‪٢٤٧‬‬

‫ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ﻣﻴﺘﺔ ﺇﻻ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﻠﻌﻨﺔ ﻋﻠﻰ ﻛﺎﺫﺏ ﺩﻭﻥ ﺍﻟﺘﻌﻴﲔ ﻟﻴﺲ ﳑﻨﻮﻋﺎ‬ ‫ﰲ ﺃﻱ ﺩﻳﻦ‬ ‫ﺗﻮﺿﻴﺢ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺒﺎﻃﻠﺔ ﰲ ﺍﻟﻌﺎﱂ‬ ‫ﻛﺎﻧﺖ ﺑﺪﺍﻳﺘﻬﺎ ﺍﻓﺘﺮﺍﺀ‬

‫‪٦٥‬‬

‫ﺍﻟﺪﻳﻦ ﺍﻟﻔﺎﺳﺪ ﺍﳌﺸﻮﺏ ﺑﺎﻟﺸﺮﻙ ﻭﺍﻟﺒﺎﻃﻞ‬

‫‪١٩٠‬‬

‫‪٣٣‬‬

‫ﺍﻟﺬﻧﺐ‬ ‫ﺣﲔ ﻻ ﺗﺒﻘﻰ ﺍﺳﺘﻘﺎﻣﺔ ﻳﺮﻛﻦ ﺍﳌﺮﺀ ﺇﱃ ﺍﻟﺬﻧﺐ‬

‫‪٥٩‬‬

‫ﺍﻟﺮﺅﻳﺎ‬ ‫ﻗﺪ ﺗﺼﺪﻕ ﺭﺅﻳﺎ ﺿﻌﻴﻒ ﺍﻹﳝﺎﻥ ﺃﻭ ﺍﻟﻜﺎﻓﺮ ﺃﻭ‬ ‫ﺍﻟﻔﺎﺟﺮ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﻋﻮﺩﺓ ﺍﻻﺑﻦ ﺍﳌﻴﺖ ﰲ ﺍﻟﺮﺅﻳﺎ‬ ‫ﺗﺄﻭﻳﻞ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﰲ ﺭﻣﻀﺎﻥ ﰲ‬ ‫ﺍﻟﺮﺅﻳﺎ‬ ‫ﻛﺸ‪‬ﻒ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺗﺄﻭﻳﻠﻪ‬ ‫ﺯﻳﺎﺭﺓ ﺍﻟﻨﱯ ﰲ ﺍﻟﺮﺅﻳﺎ‬ ‫ﺯﻳﺎﺭﺓ ﺑﲑ "ﺻﺎﺣﺐ ﺍﻟﻌﻠﻢ" ﻟﻠﻨﱯ ﰲ‬ ‫ﺍﻟﺮﺅﻳﺎ‬

‫‪١٩١‬‬ ‫‪٨٥‬‬ ‫‪١٨٥‬‬ ‫‪١٨٩‬‬ ‫‪٢٤٤‬‬ ‫‪٢٤٥‬‬

‫ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﺇﺭﺳﺎﻝ ﻓﺘﺢ ﺍﳌﺴﻴﺢ ﺭﺳﺎﻟﺔ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺸﺘﺎﺋﻢ ﺇﱃ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‬ ‫ﺃﺭﺳﻞ ﺍﳌﻮﻟﻮﻱ ﺍﻟﻐﺰﻧﻮﻱ ﺭﺳﺎﻟﺘﲔ ﺇﱃ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻭﺑﺸﺮﻩ ﻓﻴﻬﻤﺎ ﺑﺎﻟﻐﻠﺒﺔ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ‬

‫‪١٧٧‬‬ ‫‪٢٤٤‬‬

‫ﺭﻓﻊ ﻋﻴﺴﻰ )ﺍﻧﻈﺮ ﻋﻴﺴﻰ ﰲ ﺍﻷﲰﺎﺀ(‬ ‫ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ ﺭﻣﻀﺎﻥ ﺷﻬﺮ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﻭﺍﻟﱪﻛﺎﺕ‬

‫‪١٨٤‬‬

‫الفھارس‬ ‫ﺗﺄﻭﻳﻞ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ ﰲ ﺭﻣﻀﺎﻥ ﰲ‬ ‫ﺍﻟﺮﺅﻳﺎ‬

‫عاقبة آتھم‬

‫‪١٦‬‬ ‫ﺍﻟﺸﺮﻳﻌﺔ‬ ‫‪١٨٤‬‬

‫ﻟﻌﻨﺔ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺰﻳﺪﻭﻥ‬ ‫ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺃﻭ ﻳﻨﻘﺼﻮﻥ‬

‫‪١٠٦‬‬

‫ﺍﻷﺭﻭﺍﺡ ﻻ ﺗﻨـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺍﻷﺭﻭﺍﺡ ﺧﺎﻟﺪﺓ ﻭﺍﳌﻌﺎﺩ ﺣﻖ‬

‫‪٩١‬‬ ‫‪١١١‬‬

‫ﺭﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫ﺗﺸﻜﻞ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﳊﻤﺎﻡ‬

‫ﺷﻖ ﺍﻟﻘﻤﺮ‬ ‫ﻛﺎﻥ ﺍﻧﺸﻘﺎﻕ ﺍﻟﻘﻤﺮ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ﺇﺷﺎﺭﺓ‬ ‫ﺇﱃ ﺍﻧﺸﻘﺎﻕ ﺃﻣﺎﻧﺔ ﺍﳌﺸﺎﻳﺦ‬

‫‪١٨٤‬‬

‫‪٣٨‬‬

‫ﺍﻟﺸﻜﺮ‬ ‫ﺑﺎﻟﺸﻜﺮ ﺗﺰﻳﺪ ﺍﻟﻨﻌﻢ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﳊﺪﻳﺚ ﳛﺜﺎﻥ ﺍﶈﺴﻨﲔ ﻋﻠﻰ‬ ‫ﺍﻟﺸﻜﺮ‬

‫ﺍﻟﺮﻭﺡ‬

‫ﺱﺵﺹﻁ‬ ‫ﺍﻟﺴﻤﺎﺀ‬ ‫ﺍﻟﺴﻤﺎﺀ ﺗﺸﻬﺪ ﻷﻋﻤﺎﻝ ﺍﻷﺭﺽ‬ ‫ﺍﻟﺴﻤﺎﺀ ﻣﺮﺁﺓ ﻷﺣﺪﺍﺙ ﺍﻷﺭﺽ‬

‫‪١٨٣‬‬ ‫‪٢٣٥‬‬

‫ﺍﻟﺴﻴﺦ )ﺍﻟﺪﻳﻦ(‬ ‫ﻛﺎﻥ ﺑﺎﻭﺍ ﻧﺎﻧﻚ ﺻﺎﳊﺎ ﻣﺴﻠﻤﺎ ﻭﺣﺞ ﻣﺮﺗﲔ‬ ‫ﻭﺗﺰﻭﺝ ﺍﺑﻨﺔ ﻣﺴﻠﻢ ﻭﲢﻤﻞ ﻋﺒﺎﺀﺗﻪ ﺍﻟﺸﻬﺎﺩﺗﲔ‬ ‫ﻭﺁﻳﺎﺕ ﺃﺧﺮﻯ‬ ‫ﺫﻛﺮ ﻣﻔﺼﻞ ﻟﻠﻌﺒﺎﺀﺓ ﰲ ﻛﺘﺎﺏ "ﺳﺖ ﺑﺸﻦ"‬ ‫ﺃﻱ "ﺍﻟﻘﻮﻝ ﺍﳊﻖ"‬

‫‪٥٩‬‬ ‫‪١٧٨‬‬

‫‪٢٠٢‬‬ ‫‪٣٧‬‬

‫ﺗﻜﺬﻳﺐ ﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ﻭﺗﻜﻔﲑﻫﻢ ﻟﻪ‬ ‫ﺃﲰﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﺍﻟﺬﻳﻦ ﺩ‪‬ﻋﻮﺍ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٤٩‬‬ ‫‪٧٤‬‬

‫ﺍﻟﺼﺎﺩﻕ‬ ‫ﺍﷲ ﻳﺆﻳﺪ ﺍﻟﺼﺎﺩﻕ‬

‫‪٤٤‬‬

‫ﻣِﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺼﺎﺩﻕ ﺃﻧﻪ ﻳﻮﺍﺟﻪ ﻣﻌﺎﺭﺿﺔ‬ ‫ﺷﺮﺳﺔ ﻟﻜﻦ ﺍﻟﻔﺘﺢ ﳛﺎﻟﻔﻪ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‬

‫‪٢٣٦‬‬

‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬ ‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﻭﺁﻟﻪ ﻭﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ‬ ‫ﺍﻟﺼﺎﳊﲔ‬

‫‪٧٧‬‬

‫‪١٧٨‬‬ ‫‪٤٢‬‬ ‫‪١٨٠‬‬ ‫‪٦١‬‬

‫ﺍﻟﺸﺮﻙ‬ ‫ﺍﲣﺎﺫ ﺍﻟﺒﺸﺮ ﺇﳍﺎ ﺷﺮﻙ ﳒﺲ‬ ‫ﰲ ﺯﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ ﺑ‪‬ﺬﺭﺕ ﺑﺬﻭﺭ ﺍﻟﺸﺮﻙ ﰲ‬ ‫ﺍﳌﺴﻴﺤﻴﺔ‬ ‫ﻋﺒﺎﺩﺓ ﻋﻴﺴﻰ ﻻ ﺗﻘﻞ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‬ ‫ﻭﻋﺒﺎﺩﺓ ﺭﺍﻡ‬

‫‪١٧٢‬‬

‫ﺻﺎﺣﺐ ﺍﻟﺰﺍﻭﻳﺔ‬

‫ﺍﻟﺸﺘﺎﺋﻢ‬ ‫ﻟﻘﺪ ﺃﻃﻠﻖ ﻳﺴﻮﻉ ﺷﺘﺎﺋﻢ ﺷﻨﻴﻌﺔ ﻋﻠﻰ ﻃﺎﻟﱯ‬ ‫ﺍﳌﻌﺠﺰﺓ‬ ‫ﺷﺘﺎﺋﻢ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺿﺪ ﺍﻟﻨﱯ ‬ ‫ﳚﺐ ﻋﻠﻰ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺃﻥ ﻳﺘﺨﻠﻮﺍ ﻋﻦ ﻃﺮﻳﻖ‬ ‫ﺍﻟﺸﺘﺎﺋﻢ‬ ‫ﺇﺭﺳﺎﻝ ﺳﻌﺪ ﺍﷲ ﻗﺼﻴﺪﺓ ﺯﺍﺧﺮﺓ ﺑﺎﻟﺸﺘﺎﺋﻢ ﺇﱃ‬ ‫ﺣﻀﺮﺗﻪ ‬

‫ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻭﺃﻣﻪ ﻃﺎﻫﺮﻳﻦ ﻣﻦ ﻣﺲ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺍﺗﺒﺎﻉ ﻳﺴﻮﻉ ﻟﻠﺸﻴﻄﺎﻥ ﻭﻧﺰﻭﻝ ﺍﻹﳍﺎﻡ ﻋﻠﻴﻪ‬ ‫ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺛﻼﺙ ﻣﺮﺍﺕ‬

‫‪١٢٤‬‬

‫‪٣٦‬‬ ‫‪٢١١‬‬ ‫‪٤٤‬‬

‫ﺍﻟﺼﻠﻴﺐ‬ ‫ﲨﻴﻊ ﺃﻫﺪﺍﻑ ﺍﻟﻜﻔﺎﺭﺓ ﻭﺍﻟﺘﺜﻠﻴﺚ ﻣﺮﺗﺒﻄﺔ‬ ‫ﺑﺎﻟﺼﻠﺐ‬ ‫ﻟﻘﺪ ﳒﹼﻰ ﺍﷲ ﺍﳌﺴﻴ ‪‬ﺢ ﻣﻦ ﺻﻠﻴﺐ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻵﻥ‬ ‫ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻘﺬﻩ ﻣﻦ ﺻﻠﻴﺐ ﺍﻟﻨﺼﺎﺭﻯ‬

‫‪٥٠‬‬ ‫‪١١٩‬‬

‫عاقبة آتھم‬ ‫ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺯﻣﻦ ﻏﻠﺒﺔ ﺍﻟﺼﻠﻴﺐ‬ ‫ﻭﻛﺴﺮﻩ ﺇﻳﺎﻩ ﻣﻦ ﻛﱪﻯ ﺁﻳﺎﺗﻪ‬

‫‪١٧‬‬ ‫‪٥٠‬‬

‫ﺍﻟﻄﺎﻋﻮﻥ‬ ‫ﺇﻥ ﺍﷲ ﻳﱰﻝ ﻋﺬﺍﺑﻪ ﺑﺎﻟﻄﺎﻋﻮﻥ‬ ‫ﻣﻮﺕ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻄﺎﻋﻮﻥ‬

‫‪٤٠‬‬ ‫‪٢٤٣‬‬

‫ﺍﻟﻄﺒﻴﺐ‬ ‫ﺇﻥ ﺍﷲ ﻳﻠﻬﻢ ﺍﻷﻃﺒﺎﺀ ﻋﻠﻢ ﺍﻷﻋﺸﺎﺏ ﻭﺍﻟﺘﺪﺍﺑﲑ‬ ‫ﻟﻌﻼﺝ ﺍﻷﻭﺑﺌﺔ‬

‫‪٤٠‬‬

‫ﻉﻍ‬ ‫ﻋﺒﺎﺀﺓ ﺑﺎﻭﺍ ﻧﺎﻧﻚ‬ ‫ﻋﺒﺎﺀﺓ ﺑﺎﻭﺍ ﻧﺎﻧﻚ ﺍﻟﱵ ﻛﹸﺘﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺸﻬﺎﺩﺗﺎﻥ‬ ‫ﻭﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲤﺜﱢﻞ ﺫﻛﺮﻯ ﻋﻈﻴﻤﺔ ﻟﻪ‬ ‫ﺫﻛﺮ ﻣﻔﺼﻞ ﻟﻠﻌﺒﺎﺀﺓ ﰲ ﻛﺘﺎﺏ "ﺳﺖ ﺑﺸﻦ"‬ ‫ﺃﻱ "ﺍﻟﻘﻮﻝ ﺍﳊﻖ"‬

‫الفھارس‬

‫‪٢٠٢‬‬ ‫‪٣٧‬‬

‫ﺍﻟﻌﺬﺍﺏ‬ ‫ﺇﳕﺎ ﻳﱰﻝ ﻏﻀﺐ ﺍﷲ ﺑﺴﺒﺐ ﺍﻹﻧﻜﺎﺭ‬ ‫‪١٣٧‬‬ ‫ﻭﺍﻻﻋﺘﺪﺍﺀ‬ ‫‪٤٠‬‬ ‫ﺇﻥ ﺍﷲ ﻳﱰﻝ ﻋﺬﺍﺑﻪ ﺑﺎﻟﻄﺎﻋﻮﻥ ﻭﺍﳍﻴﻀﺔ‬ ‫‪٩٢‬‬ ‫ﻟﻜﻞ ﻋﺬﺍﺏ ﺍﻧﺘﻬﺎﺀ‬ ‫‪٩٣‬‬ ‫ﻻ ﻳﺼﺢ ﻋﺰ‪‬ﻭ ﻓﻜﺮﺓ ﺃﺑﺪﻳﺔ ﺍﻟﻌﺬﺍﺏ ﺇﱃ ﺍﷲ‬ ‫‪٧‬‬ ‫ﺍﻟﻌﺬﺍﺏ ﻳﺆﺧﺮ ﺑﺴﺒﺐ ﺍﻟﻀﺮﺍﻋﺔ ﻭﺍﻟﺮﺟﻮﻉ‬ ‫ﻣﻦ ﻋﻘﻴﺪﺓ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﳝﻜﻦ ﺃﻥ‬ ‫ﻳﺘﺄﺧﺮ ﰲ ﺍﻟﻮﻋﻴﺪ ﺍﻹﳍﻲ ﺃﻣﺎ ﺍﻟﻮﻋﺪ ﻓﻼ ﻳﺘﺄﺧﺮ ‪٣٠ ، ٧‬‬ ‫ﺍﻟﻔﺮﺣﺔ ﺍﻟﻜﺎﺫﺑﺔ ﺗﺘﺤﻮﻝ ﺃﺧﲑﺍ ﺇﱃ ﻋﺬﺍﺏ‬ ‫‪١٩٧‬‬ ‫ﻟﻌﲔ‬ ‫‪٢٣٩‬‬ ‫ﺭ‪‬ﻓﻊ ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﻗﻮﻡ ﻳﻮﻧﺲ ﺩﻭﻥ ﺃﻱ ﺷﺮﻁ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺇﳍﺎﻣﻴﺔ ﻭﻻ ﻳ‪‬ﻜﻤﻞ ﻓﻴﻬﺎ ﺇﻻ ﻧﱯ ﺃﻭ‬ ‫ﻭﱄ ﳐﺘﺎﺭ‬

‫‪١٢٣‬‬

‫ﻋﻠﹼﻢ ﺍﷲ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﳌﻮﻋﻮﺩ ﺃﺭﺑﻌﲔ ﺃﻟﻔﺎ ﻣﻦ‬ ‫ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‬

‫‪١٤٥‬‬

‫ﻟﻘﺪ ﺟﻌﻞ ﺍﷲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻡ ﺍﻷﻟﺴﻨﺔ‬ ‫‪١٥٣-١٥٢‬‬ ‫ﻭﲨﻴﻊ ﺍﻷﻟﺴﻨﺔ ﻣﺸﺘﻘﺔ ﻣﻨﻬﺎ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺧﺎﰎ ﺃﻟﺴﻦ ﺍﻟﻌﺎﳌﲔ ﻛﻤﺎ ﺃﻥ ﺍﻟﻨﱯ ‬ ‫‪١٥٣‬‬ ‫ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﲟﱰﻟﺔ ﺍﳌﻔﺘﺎﺡ ﻟﻜﺸﻒ ﺃﺳﺮﺍﺭ‬ ‫‪١٥٧‬‬ ‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻌﻴﺎﺭ ﳊﺐ ﺍﻟﻨﱯ ﻭﺣﺐ‬ ‫‪١٥٧‬‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺃﺻﻞ ﺟﺬﻭﺭ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﺍﻷﳌﺎﻧﻴﺔ‬ ‫ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺍﻟﻌﱪﻳﺔ ﻭﺍﳍﻨﺪﻳﺔ ﻭﺍﻟﻼﺗﻴﻨﻴﺔ ﻭﺍﻟﺼﻴﻨﻴﺔ‬ ‫‪١٥٣‬‬ ‫ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻋﺮﺑﻴ ﹲﺔ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻣﻨﻜﺮ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﲨﺎﻋﻴﺔ ﻣﻠﻌﻮﻥ‬ ‫ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﲨﺎﻋﻴﺔ ﻭﻗﺎﺣﺔ ﻭﺇﳊﺎﺩ‬

‫‪١٠٦‬‬ ‫‪٣٠‬‬

‫ﻋﻘﺎﺋﺪ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﻟﺘﺜﻠﻴﺚ ﻭﺍﻟﻜﻔﺎﺭﺓ‬ ‫ﺇﻥ ﻋﻘﻴﺪﺗﻨﺎ ﻣﺆﻳﺪﺓ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﳊﺪﻳﺚ‬ ‫ﻭﺍﻷﺋﻤﺔ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻹﳍﺎﻡ ﺍﳌﺘﻮﺍﺗﺮ‬ ‫ﺇﻥ ﺩﻳﻨﻨﺎ ﻫﻮ ﺍﻹﺳﻼﻡ ﻭﻛﺘﺎﺑﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻭﻧﺒﻴﻨﺎ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ‬

‫‪٣٦‬‬

‫‪١٠٦‬‬

‫ﺍﻟﻌﻠﻤﺎﺀ‪/‬ﺍﳌﺸﺎﻳﺦ‬ ‫ﻳﺘﻮﻗﻒ ﻓﻀﻴﻠﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﻣﻌﺮﻓﺘﻬﻢ ﺑﺎﻟﻌﺮﺑﻴﺔ‬

‫‪١٥٦‬‬

‫ﺇﻥ ﺍﻟﻌﻠﻤﺎﺀ ﲟﱰﻟﺔ ﴰﻮﺱ ﺍﻷﺭﺽ ﻭﺃﻗﻤﺎﺭﻫﺎ‬ ‫ﻗِﺴﻤﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻨﺴﺎﻙ‬

‫‪١٨٤‬‬ ‫‪٨١‬‬

‫ﺍﳌﺴﻠﻤﻮﻥ ﻳ‪‬ﻌﺮِﺿﻮﻥ ﻋﻦ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺍﳊﺪﻳﺚ‬ ‫ﺍﳌﺸﺎﻳﺦ ﻳﺆﻳﺪﻭﻥ ﺑﻌﻘﺎﺋﺪﻫﻢ ﺃﻋﺪﺍﺀ ﺍﳌﻠﺔ‬ ‫ﻛﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﺳﻼﻑ ﺻﺎﳊﲔ ﻭﺃﺗﻘﻴﺎﺀ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﳝﻨﻌﻮﻥ ﻣﻦ ﺩﺧﻮﻝ ﺍﳌﺴﺎﺟﺪ ﻭﻳ‪‬ﻀﻠﻮﻥ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺇﻃﻼﻕ ﺩﻋﻮﺓ ﺍﳌﺒﺎﻫﻠﺔ ﺇﱃ ﺍﳌﺸﺎﻳﺦ )ﺍﻧﻈﺮ‬ ‫ﺍﳌﺒﺎﻫﻠﺔ(‬

‫‪٩٧‬‬

‫‪٥٣‬‬ ‫‪١٠٧‬‬ ‫‪١٠٧‬‬ ‫‪١١٤‬‬

‫الفھارس‬ ‫ﻓﺘﺎﻭﻯ ﺍﳌﺸﺎﻳﺦ )ﺍﻧﻈﺮ ﻋﻨﻮﺍﻥ ﺍﻟﻔﺘﺎﻭﻯ(‬ ‫ﺗﻮﺟﻴﻪ ﺍﳋﻄﺎﺏ ﺇﱃ ﺍﳌﺸﺎﻳﺦ ﻭﺫﻛ ‪‬ﺮ ﺻﻔﺎ‪‬ﻢ‬ ‫ﱂ ﻳﺒﻖ ﰲ ﺍﳌﺸﺎﻳﺦ ﻧﻮﺭ ﻭﻓﺮﺍﺳﺔ‬ ‫ﺣﺐ ﺍﳌﺸﺎﻳﺦ ﻟﻠﺪﻧﻴﺎ ﻭﻧﻔﺎﻗﻬﻢ ﻭﻓﺴﻘﻬﻢ‬ ‫ﲢﺪﻱ ﺍﳌﺸﺎﻳﺦ ﻓﺼﻴﺤﻲ ﺍﻟﻠﺴﺎﻥ ﺑﺎﳌﻮﺍﺟﻬﺔ‬ ‫ﻛﺎﻥ ﰲ ﺍﳋﺴﻮﻑ ﺳ ‪‬ﺮ ﺃﻥ ﺗ‪‬ﻈﻬﺮ ﺍﻟﻮﺿﻊ‬ ‫ﺍﳌﻈﻠﻢ ﻟﻠﻤﺸﺎﻳﺦ ﰲ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺫﻛﺮ ﺗﺴﻌﺔ ﻣﺸﺎﻳﺦ ﻣﺘﻜﱪﻳﻦ ﺃﺷﺮﺍﺭ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﻳﻨﺘﻈﺮﻭﻥ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺗﻠﻘﻰ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺇﳍﺎﻣﺎ ﻳﺬﻛﺮ ﺧﺼﺎﻻ‬ ‫ﲪﻴﺪﺓ ﻟﻠﻌﻠﻤﺎﺀ ﺍﻟﺼﺎﳊﲔ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻪ‬

‫‪١٨‬‬

‫‪١٢٣‬‬ ‫‪١٤٠‬‬ ‫‪١٤٣‬‬ ‫‪١٤٥‬‬ ‫‪٢٣٧‬‬ ‫‪١٤٥‬‬ ‫‪٩٩‬‬ ‫‪١٠٥‬‬

‫عاقبة آتھم‬ ‫ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻛﺎﺫﺑﻮﻥ‬ ‫ﻟﻘﺪ ﺩﺧﻞ ﺁ‪‬ﻢ ﺍﻟﻘﱪ ﺑﻌﺪ ﺗﺴﻮﻳﺪ ﻭﺟﻮﻩ‬ ‫ﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﺩﻋﻮﺓ ﺍﳌﺒﺎﻫﻠﺔ ﻟﻠﻘﺴﻴﺲ ﺍﻟﺬﻱ ﻳﺸﻚ ﰲ ﻗﻀﻴﺔ‬ ‫ﺁ‪‬ﻢ‬ ‫ﺃﺣﺴﻦ ﻃﺮﻳﻖ ﻟﻠﺤﻜﻢ ﳉﻤﻴﻊ ﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﺍﻟﻘﺴﺎﻭﺳﺔ ﻳﺴﻴﺌﻮﻥ ﺇﱃ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ‬ ‫ﺍﻟﻘﺴﺎﻭﺳﺔ ﻳﻬﻴﻨﻮﻥ ﺍﻹﺳﻼﻡ ﻭﳛﺘﻘﺮﻭﻧﻪ‬ ‫ﻟﻴﺲ ﻫﻨﺎﻙ ﺩﺟﺎﻝ ﺃﻛﱪ ﺳﻮﻯ ﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﺍﻻﻗﺘﺮﺍﺡ ﻋﻠﻰ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺃﻥ ﻳﺘﺨﻠﻮﺍ ﻋﻦ‬ ‫ﻃﺮﻳﻖ ﺍﻹﺳﺎﺀﺓ ﻭﺇﻃﻼﻕ ﺍﻟﺸﺘﺎﺋﻢ‬

‫‪١٦‬‬ ‫‪١٧٩‬‬ ‫‪٣٣‬‬ ‫‪٣٦‬‬ ‫‪١٩٦‬‬ ‫‪٣٩‬‬ ‫‪٥١‬‬ ‫‪١٨٠‬‬

‫ﺍﻟﻐﻀﺐ‬

‫ﺇﺫﺍ ﻛﺎﻥ ﻟﺪﻯ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺇﳝﺎﻥ ﻓﻠﲑﺟﻊ ﻟﻨﺎ ﺃﻱ‬

‫ﻳﱰﻝ ﻏﻀﺐ ﺍﷲ ﺑﺴﺒﺐ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﺘﺠﺎﺳﺮ‬ ‫ﻭﺍﻻﻋﺘﺪﺍﺀ‬

‫ﻗﺴﻴﺲ ﺣﺬﺍ ًﺀ ﻣﻘﻠﻮﺑﺎ ﺇﱃ ﻭﺿﻌﻪ ﺍﻟﺼﺤﻴﺢ‬

‫‪١٧٩‬‬

‫‪١٣٧‬‬

‫ﺍﻟﻐﻴﺐ‬ ‫ﻻ ﻳﻈﻬﺮ ﺍﷲ ﻋﻠﻰ ﻏﻴﺒﻪ ﺇﻻ ﻣﻦ ﻃﻬ‪‬ﺮﻩ ﺑﻴﺪﻩ‬

‫ﺍﻟﻘﺴﺎﻭﺳﺔ ﻭﻇﻔﻮﺍ ﺍﻟﻜﺬﺏ ﻟﺘﻜﺬﻳﺐ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﻋﻦ ﺁ‪‬ﻢ‬

‫‪٢٢٩‬‬

‫‪٨٢‬‬

‫ﻑﻕﻙ‬

‫ﻛﺸ‪‬ﻒ ﺍﷲ ﺍﻷﺳﺮﺍﺭ ﺍﳌﻜﺘﻮﻣﺔ ﻣﻨﺬ ﺍﻷﺯﻝ‬ ‫ﰲ ﻋﻠﻤﻪ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﺍﻟﱵ ﺍﻃﻠﻊ ﻋﻠﻴﻬﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫‪٧٨‬‬ ‫‪١٨٦‬‬

‫ﺍﻟﻔﺘﻨﺔ‬

‫ﺍﻟﻘﺮﻥ‬ ‫ﺯﻣﻦ ﺍﳌﺴﻴﺢ ﻭﺍﳌﻬﺪﻱ ﻫﻮ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬ ‫ﺟﻌﻞ ﺍﷲ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﳎﺪ ‪‬ﺩ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‬ ‫ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺮﻥ‬ ‫ﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬ ‫ﲝﺎﺟﺔ ﺇﱃ ﻇﻬﻮﺭ ﳎﺪﺩ ﻳﺜﺒﺖ ﺻﺪﻕ ﺍﻹﺳﻼﻡ‬ ‫ﺍﳌﻨﺎﻇﺮﺓ ﺑﲔ ﺍﻟﻔﺮﻗﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺍﳌﻮﺣﺪﺓ‬ ‫ﻭﺍﳌﺸﺮﻛﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳌﻴﻼﺩﻱ‬ ‫ﺍﺧﺘﺮﻉ ﺍﻟﺘﺜﻠﻴﺚ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳌﻴﻼﺩﻱ‬

‫‪٤٢‬‬

‫ﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﺁ‪‬ﻢ ﻫﻮ ﺍﳌﺴﺌﻮﻝ ﻋﻦ ﻛﻞ ﺑﺬﺍﺀﺓ ﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﺍﻷﻏﺒﻴﺎﺀ‬

‫‪٢‬‬

‫‪٢١١‬‬ ‫‪٥٠‬‬ ‫‪٩٨‬‬ ‫‪٢١١‬‬ ‫‪٢١١‬‬

‫ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﺼﺎﺩﻗﲔ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ‬ ‫ﺍﻟﻔﺘﻨﺔ‬ ‫ﻟﻘﺪ ﲡﺎﻭﺯﺕ ﻓﺘﻨﺔ ﺍﻟﺘﻜﻔﲑ ﺣﺪﻭﺩﻫﺎ‬ ‫ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﻻﻧﺘﺸﺎﺭ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺼﻠﻴﺒﻴﺔ ﻭﻃﻮﻓﺎ‪‬ﺎ‬ ‫ﻇﻬﻮﺭ ﻓﺘﻨﺘﲔ ﻋﻈﻴﻤﺘﲔ ﺿﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫‪٤٤‬‬ ‫‪٤٩‬‬ ‫‪٥٠‬‬ ‫‪٢٤٣‬‬

‫ﺍﻟﻔﺘﺎﻭﻯ‬ ‫ﺫﻛﺮ ﻓﺘﺎﻭﻯ ﺍﳌﺸﺎﻳﺦ ﺿﺪ ﺍﻷﲪﺪﻳﲔ‬ ‫ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﻧﺬﻳﺮ ﺣﺴﲔ ﺍﻟﺪﺟﺎﻟﻴﺔ ﺿﺪ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻓﺘﺮﺍﺀ ﳏﺾ‬

‫‪٨١‬‬ ‫‪٤٩‬‬

‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )ﺍﻧﻈﺮ ﺍﻟﺘﻔﺴﲑ ﺃﻳﻀﺎ(‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻼﻡ ﺍﷲ ﺍﳌﻘﺪﺱ ﻭﻣﻨـﺰﻩ ﻋﻦ‬ ‫ﻛﻞ ﺧﻄﺄ ﻭﺿﻼﻝ‬ ‫ﻻ ﻧﻈﲑ ﻟﻠﻘﺮﺁﻥ ﰲ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺮﲪﺔ ﰲ ﻛﻞ‬ ‫ﺃﺣﻜﺎﻣﻪ‬

‫‪٣٤‬‬ ‫‪٤١‬‬

‫عاقبة آتھم‬ ‫ﻟﻘﺪ ﻭﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺴﺎﻭﺳﺔ‬ ‫ﺑﺎﻟﺪﺟﺎﻝ ﺍﻷﻛﱪ‬ ‫ﺑﲔ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺩﺟﻞ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ‬ ‫ﻟﻘﺪ ﺟﻌﻞ ﺍﷲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻡ ﺍﻟﻜﺘﺐ ﻭﻓﻴﻪ‬ ‫ﺧﻼﺻﺔ ﻛﺘﺐ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‬ ‫ﺳﻴﺒﻘﻰ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻭ ﺍﻟﻨﺼﺎﺭﻯ ﻏﺎﻟﺒﲔ ﰲ‬ ‫ﺍﻷﺭﺽ ﲝﺴﺐ ﻗﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺗﱪﺃ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺍﳌﻔﺘﺮﻱ‬ ‫ﺍﺭﺗﻔﻊ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﻏﻠﺒﻴﺔ ﺍﻟﻨﺎﺱ‬ ‫ﱂ ﳜﱪﻧﺎ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﻳﺴﻮﻉ‬ ‫ﻳﻘﻮﻝ ﺍﷲ ﲜﻼﺀ ﺇﻥ ﺍﳌﺴﻴﺢ ﺭ‪‬ﻓﻊ ﺇﱃ‬ ‫ﺍﻟﺴﻤﺎﺀ ﺑﻌﺪ ﺍﳌﻮﺕ‬ ‫ﺗﻌﻠﻴﻢ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻧﺒﻮﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﺍﻟﱵ‬ ‫ﲢﻘﻘﺖ‬ ‫ﺷﺮﺡ ﻟﻄﻴﻒ ﻷﻡ ﺍﻟﺼﻔﺎﺕ ﺍﻷﺭﺑﻌﺔ ﰲ ﺳﻮﺭﺓ‬ ‫ﺍﻟﻔﺎﲢﺔ‬ ‫ﺫﻛﺮ ﻧﻘﻄﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻹﳍﻴﺔ ﰲ‬ ‫ﺍﻟﻔﺎﲢﺔ‬ ‫ﺍﻻﺗﺒﺎﻉ ﺍﻟﺼﺎﺩﻕ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﻨﱯ ‬ ‫ﻭﺣﺒﻬﻤﺎ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺻﺎﺣﺐ ﻛﺮﺍﻣﺎﺕ‬

‫‪١٩‬‬ ‫ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ‬ ‫‪٥١‬‬ ‫‪٥١‬‬ ‫‪١٥٣‬‬ ‫‪٥٢‬‬ ‫‪٥٤‬‬ ‫‪٢٩‬‬ ‫‪١٨٠‬‬ ‫‪٢١‬‬ ‫‪٢٤٨‬‬ ‫‪١٠٥‬‬ ‫‪٨‬‬ ‫‪٨‬‬ ‫‪٢٤٨‬‬

‫ﺍﻟﻘﺴﻢ‪/‬ﺍﳊﻠﻒ‬ ‫ﻣﻦ ﺭﻓﺾ ﺍﳊﻠﻒ ﺑﺎﺳﻢ ﺍﻟﺮﺏ ﻓﺴﻴ‪‬ﻘﺘﻠﻊ ﻭﻳﺒﺎﺩ‬

‫‪١‬‬

‫ﻟﻘﺪ ﺃﻓﺼﺢ ﺁ‪‬ﻢ ﺑﺈﻋﺮﺍﺿﻪ ﻋﻦ ﺍﻟﻘﺴﻢ ﺑﺄﻧﻪ‬ ‫ﺭﺟﻊ ﺇﱃ ﺍﳊﻖ‬

‫‪٢‬‬

‫ﺍﻟﻘﺴﻢ ﻭﺍﺟﺐ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺃﺟﻞ ﺣﺴﻢ‬ ‫ﺍﻟﻨـﺰﺍﻉ‬

‫‪١٢٨‬‬

‫ﺍﻟﻜﺎﺫﺏ‬ ‫ﺏ ﺃﺣ ٍﺪ ﻻ ﻳ‪‬ﺒﻄﻞ ﺭﻭﺍﻳﺘﻪ ﺩﺍﺋﻤﺎ‬ ‫ﻛﺬ ‪‬‬ ‫ﺍﻟﻜﺎﺫﺏ ﻳﻨﺎﻝ ﺍﻟﻘﺒﻮﻝ ﺃﻭﻝ ﺍﻷﻣﺮ ﻟﻜﻨﻪ ﻳﻬﺎﻥ‬ ‫ﰲ ﺍﻟﻨﻬﺎﻳﺔ‬

‫الفھارس‬

‫‪٢٣٤‬‬ ‫‪٢٣٦‬‬

‫‪١٨٣‬‬ ‫‪٢٣٦‬‬

‫ﻛﺘﻴﺐ ﻋﺮﰊ ﻋﻦ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ‬ ‫ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﺁﻳﺔ ﺍﻟﻐﻀﺐ ﻭﺍﻹﻧﺬﺍﺭ‬ ‫ﻭﺭﺩ ﺣﺪﻳﺚ ﺑﻮﺟﻮﺏ ﺻﻼﺓ ﺍﳋﺴﻮﻑ‬ ‫‪٢٣٧‬‬ ‫ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺩﻓﻊ ﺍﻟﺼﺪﻗﺔ‬ ‫ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﻟﻮﺿﻊ‬ ‫‪٢٣٧‬‬ ‫ﺍﳌﻈﻠﻢ ﻷﻫﻞ ﺍﻷﺭﺽ‬ ‫ﺍﳊﻜﻤﺔ ﰲ ﺗﻌﻴﲔ ﺍﻟﻜﺴﻮﻑ ﻭﺍﳋﺴﻮﻑ‬ ‫‪٢٣٦ ،١٨٣‬‬ ‫ﺁﻳﺔ ﻟﻠﻤﻬﺪﻱ ﺍﳌﻮﻋﻮﺩ‬ ‫ﻳﺘﻀﻤﻦ ﺍﳊﺪﻳﺚ ﻧﻮﻋﲔ ﻣﻦ ﺍﳋﺴﻮﻑ ﺃﺣﺪﳘﺎ‬ ‫ﺧﺴﻮﻑ ﻗﻠﻮﺏ ﺍﳌﺸﺎﻳﺦ ﻭﺍﻟﻨﺴﺎﻙ ﻭﺍﻟﺜﺎﱐ‬ ‫ﺧﺴﻮﻑ ﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ‬

‫‪١٨٥‬‬

‫ﱂ ﳛﺪﺙ ﺍﳋﺴﻮﻑ ﰲ ﻫﺬﻩ ﺍﻟﺘﻮﺍﺭﻳﺦ‬ ‫‪٢٣٠ ،١٨٢‬‬ ‫ﰲ ﺭﻣﻀﺎﻥ ﻋﻨﺪ ﺍﺩﻋﺎﺀ ﺃﻱ ﻣﺪ‪‬ﻉ‬ ‫ﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺃﻭﻝ ﻟﻴﻠﺔ ﻣﻦ ﺍﻟﺸﻬﺮ ﻻﺳﺘﺨﺪﻡ‬ ‫‪٢٣١‬‬ ‫"ﺍﳍﻼﻝ" ﻻ "ﺍﻟﻘﻤﺮ‬ ‫‪٢٣١‬‬ ‫ﺍﻟﺘﻮﺍﺭﻳﺦ ﺍﶈﺪﺩﺓ ﻟﻠﺨﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‬ ‫ﺍﳔﺴﻒ ﺍﻟﻘﻤﺮ ﰲ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻭﺍﻧﻜﺴﻔﺖ‬ ‫‪٢٣٤‬‬ ‫ﺍﻟﺸﻤﺲ ﰲ ﺍﻟﺜﺎﻣﻦ ﻭﺍﻟﻌﺸﺮﻳﻦ‬ ‫ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻴﺎﻥ ﻧﺪﺭﺓ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‬ ‫‪٢٣٢‬‬ ‫ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﲣﺼﻴﺼﻬﻤﺎ ﺑﺎﳌﻬﺪﻱ‬ ‫ﺇﻗﺮﺍﺭ ﺍﳉﺮﺍﺋﺪ ﺑﺄﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﳋﺴﻮﻑ‬ ‫‪٢٣٣‬‬ ‫ﺍﻟﻌﺠﻴﺐ ﱂ ﻳﺴﺒﻖ ﻟﻪ ﻧﻈﲑ ﰲ ﺍﳌﺎﺿﻲ‬ ‫ﻭﺳﻮﺳﺔ ﻋﺒﺪ ﺍﳊﻖ ﻋﻦ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‬ ‫ﻭﺗﻔﻨﻴﺪﻫﺎ‬

‫‪٢٣٥‬‬

‫ﺍﻟﻜﺸﻒ‬ ‫ﺭﺅﻳﺔ ﺣﻀﺮﺗﻪ ﳊﻤﺎﺓ ﺃﲪﺪ ﺑﻴﻚ‬ ‫‪١٨٧ ،١٣٦‬‬ ‫ﻣﺘﻤﺜﻠ ﹰﺔ ﰲ ﺍﻟﻜﺸﻒ‬ ‫ﲢﺮ‪‬ﻙ ﺭﻭﺡ ﺍﻻﺑﻦ ﺍﻟﺮﺍﺑﻊ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫‪١٢٣‬‬ ‫ ﰲ ﺻﻠﺒﻪ‬

‫الفھارس‬

‫‪٢٠‬‬ ‫‪١٨٩‬‬

‫ﻛﺸﻒ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻦ ﺗﻔﻮﻕ ﻣﻘﺎﻟﻪ ﰲ‬ ‫ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ‬ ‫ﻛﺸﻒ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﺰﻧﻮﻱ ﺭﺃﻯ ﻓﻴﻪ‬ ‫ﺍﻟﻨﻮﺭ ﻧﺎﺯﻻ ﰲ ﻗﺎﺩﻳﺎﻥ‬ ‫ﺯﻳﺎﺭﺓ ﺑﲑ "ﺻﺎﺣﺐ ﺍﻟﻌﻠﻢ" ﻟﻠﻨﱯ ﰲ‬ ‫ﺍﻟﻜﺸﻒ‬ ‫ﺍﷲ ﻳﺬﻳﻖ ﺍﻟﺴﻴﺌﲔ ﺃﻳﻀﺎ ﻃﻌ‪‬ﻢ ﺍﻟﺮﺅﻳﺎ ﺃﻭ‬ ‫ﺍﻟﻜﺸﻒ ﺃﻭ ﺍﻹﳍﺎﻡ‬

‫‪١٩١‬‬

‫ﺍﻟﻜﻔﺎﺭﺓ‬ ‫ﻋﻘﻴﺪﺓ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﻟﻜﻔﺎﺭﺓ ﻭﺍﻟﺘﺜﻠﻴﺚ‬

‫‪٣٦‬‬

‫ﲨﻴﻊ ﺃﻫﺪﺍﻑ ﺍﻟﻜﻔﺎﺭﺓ ﻭﺍﻟﺘﺜﻠﻴﺚ ﻣﺮﺗﺒﻄﺔ‬ ‫ﺑﺎﻟﺼﻠﻴﺐ‬

‫‪٥٠‬‬

‫ﺻﻨﻮﻑ ﺍﳊﺴﻨﺎﺕ ﻭﺗﻜﻔﲑ ﻣﺼﺎﺋﺐ ﺍﻟﺼﻠﺤﺎﺀ‬ ‫ﻋﻦ ﺫﻧﻮ‪‬ﻢ‬

‫‪٩٥‬‬

‫‪٢٤٦‬‬ ‫‪٢٤٥‬‬

‫عاقبة آتھم‬ ‫ﺇﻗﺮﺍﺭ ﺍﳌﻌﺎﺭﺿﲔ ﺑﺄﻥ ﻣﻘﺎﻝ ﺣﻀﺮﺗﻪ ﻧﺎﻝ‬ ‫ﺍﳌﺮﻛﺰ ﺍﻷﻭﻝ‬ ‫ﺳﻠﹼﻤﺖ ﺍﳉﺮﺍﺋﺪ ﺑﺄﻥ ﻣﻘﺎﻝ ﺣﻀﺮﺗﻪ ﻓﺎﻕ‬ ‫ﲨﻴﻊ ﺍﳌﻘﺎﻻﺕ‬ ‫ﰲ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ ﺗﻠﻘﻰ ﺍﳌﺸﺎﻳﺦ ﺇﺳﺎﺀﺓ ﺷﻨﻴﻌﺔ‬ ‫ﺍﳌﺒﺎﻫﻠﺔ‬ ‫ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﳌﺒﺎﻫﻠﺔ‬ ‫ﺃﻣﺮ ﺍﷲ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﺄﻥ ﻳﺪﻋﻮ ﺍﳌﺸﺎﻳﺦ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺍﻟﺘﺄﺛﲑ ﺍﻟﻜﺎﺫﺏ ﳌﺒﺎﻫﻠﺔ ﻋﺒﺪ ﺍﳊﻖ ﻣﻦ ﲨﺎﻋﺔ‬ ‫ﺍﻟﻐﺰﻧﻮﻳﲔ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻪ‬

‫ﻝﻡ‬ ‫ﺍﻟﻠﻌﻨﺔ‬ ‫ﺍﻟﻮﻳﻞ ﻭﺍﻟﻠﻌﻨﺔ ﺷﻲﺀ ﻭﺍﺣﺪ‬ ‫ﺑﻌﺪ ﻛﻞ ﻟﻌ‪‬ﻦ ﻗـُﺪﺭﺕ ﺷﻔﻘﺔ ﻭﺭﲪﺔ‬ ‫ﻟﻌﻨﺔ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺍﻟﺼﻠﺤﺎﺀ ﻋﻠﻰ ﺍﻟﺬﻱ ﻻ‬ ‫ﻳﻮﺍﺟﻪ ﻭﻻ ﻳﻜﻒ ﻋﻦ ﺍﻟﺘﻜﺬﻳﺐ‬

‫‪١٩٣‬‬

‫ﺍﳌﺎﺳﻮﻧﻴﺔ‬ ‫ﺍﳌﺎﺳﻮﻧﻴﻮﻥ ﻻ ﻳﻜﺸﻔﻮﻥ ﺃﺳﺮﺍﺭﻫﻢ ﻋﻠﻰ ﻏﲑ‬ ‫ﺍﻷﻋﻀﺎﺀ‬

‫‪٢٣‬‬

‫‪٣٣‬‬ ‫‪٩٤‬‬

‫‪١٩١‬‬ ‫‪٢٤١‬‬ ‫‪٢٤١‬‬ ‫‪٢٠٩‬‬ ‫‪٦٦‬‬ ‫‪٢٤٥‬‬

‫ﲢﺪﻱ ﺍﳌﺒﺎﻫﻠﺔ‬ ‫ﺃﲰﺎﺀ ﺍﳌﺸﺎﻳﺦ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﺍﳌﺨﺎﻃﺒﲔ‬ ‫‪٧١‬‬ ‫ﰲ ﺍﳌﺒﺎﻫﻠﺔ‬ ‫ﺇﻋﻼﻥ ﺩﻋﻮﺓ ﺍﳌﺒﺎﻫﻠﺔ ﺇﱃ ﺍﳌﺸﺎﻳﺦ‬ ‫‪٢٠٥ ،١٩٤ ،٤٩‬‬ ‫ﺍﳌﻜﻔﺮﻳﻦ‬ ‫‪١٧٠‬‬ ‫ﺃﲰﺎﺀ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺍﳌﺨﺎﻃﺒﲔ ﰲ ﺍﳌﺒﺎﻫﻠﺔ‬ ‫‪٣٤‬‬ ‫ﺩﻋﻮﺓ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻴﺘﺤﺎﻛﻤﻮﺍ ﺇﱃ ﺍﷲ‬ ‫ﺩﻋﻮﺓ ﺍﳌﺒﺎﻫﻠﺔ ﺇﱃ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﺸﻜﻜﲔ ﰲ‬ ‫‪٣٣‬‬ ‫ﻣﻮﺕ ﺁ‪‬ﻢ‬ ‫ﻃﺮﻳﻖ ﺍﳌﺒﺎﻫﻠﺔ‬

‫ﻣﺆﲤﺮ ﻋﻈﻴﻢ ﻷﺩﻳﺎﻥ ﺍﻟﻌﺎﱂ‬ ‫‪١٨٩‬‬

‫ﺇﻋﻼﻥ ﻋﻦ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ‬ ‫ﻛﺎﻥ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ ﺟﺎﻟﺐ ﺍﻟﻌﺰ ﻭﺍﻟﺸﺮﻑ ﺑﻌﺪ‬ ‫‪٢٠٣‬‬ ‫ﺍﳌﺒﺎﻫﻠﺔ‬ ‫ﻧﺒﻮﺀﺓ ﺗﻔﻮﻕ ﻣﻘﺎﻝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫‪٢٤١ ،١٨٩‬‬ ‫ﻭﲢﻘﻘﻬﺎ‬ ‫ﺗﺄﺛﲑ ﻣﻘﺎﻝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻏﲑ ﺍﻟﻌﺎﺩﻱ‬ ‫‪٢٠٧‬‬ ‫ﰲ ﺍﳌﺴﺘﻤﻌﲔ‬

‫ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﻨﻮﻥ ﺃﻥ ﻳﺒﺎﻫﻞ ﺍﻟﻨﺎﺱ ﺍﳌﺒﻌﻮﺙ ﻣﻦ‬ ‫‪٢٠٩‬‬ ‫ﺍﷲ‬ ‫ﺍﳋﻄﺎﺏ ﰲ "ﺗﻌﺎﻟﻮﺍ" ﻣﻮﺟﻪ ﺇﱃ ﲨﺎﻋﺔ ﻣﻘﺎﺑﻞ‬ ‫‪٢٠٩‬‬ ‫ﺍﻟﻨﱯ‬ ‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻋﺪﺩ ﺍﳌﺒﺎﻫﻠﲔ‬ ‫‪١٩٤ ،٢٠٥ ،٦٩‬‬ ‫ﻋﺸﺮﺓ ﻋﻠﻰ ﺍﻷﻗﻞ‬ ‫‪٥٥‬‬ ‫ﻣﺒﺎﻫﻠﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﳑﺴﻜﺎ ﺇﳍﺎﻣﺎﺗﻪ ﰲ ﻳﺪﻩ‬ ‫‪١١٦‬‬ ‫ﺍﻻﻗﺘﺮﺍﺡ ﺑﺎﻻﺳﺘﺨﺎﺭﺓ ﺍﳌﺴﻨﻮﻧﺔ ﻗﺒﻞ ﺍﳌﺒﺎﻫﻠﺔ‬ ‫‪٢٠٥‬‬ ‫ﻛﻞ ﻣﺒﺎﻫﻞ ﳚﺐ ﺃﻥ ﻳﻨﺸﺮ ﺇﻋﻼﻧﺎ‬

‫عاقبة آتھم‬ ‫ﺃﺳﻠﻮﺏ ﺍﳌﺒﺎﻫﻠﺔ ﻟﻠﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﻋﻠﻰ ﻣﺴﺎﻓﺔ‬ ‫ﺃﺑﻌﺪ ﻣﻦ ‪ ٧٥‬ﻣﻴﻼ‬ ‫ﺃﺳﻠﻮﺏ ﺍﳌﺒﺎﻫﻠﺔ ﻟﻠﺬﻳﻦ ﻳﻘﻴﻤﻮﻥ ﺿﻤﻦ ﻣﺴﺎﻓﺔ‬ ‫‪ ٧٥‬ﻣﻴﻼ‬

‫‪٢١‬‬ ‫‪٢٠٦‬‬

‫‪٢٠٦‬‬

‫ﺩﻋﺎﺀ ﺍﳌﺒﺎﻫﻠﺔ ﻭﺷﺮﻭﻃﻬﺎ‬ ‫ﺃﺳﻠﻮﺏ ﺩﻋﺎﺀ ﺍﳌﺒﺎﻫﻠﺔ ﻭﺷﺮﻭﻃﻬﺎ ‪٦٧ ،٦٦ ،٤٧ ،٣٤‬‬ ‫‪١١٦ ،١١٥‬‬ ‫ﺃﺩﻋﻴﺔ ﺍﻟﻔﺮﻳﻘﲔ ﻟﻠﻤﺒﺎﻫﻠﺔ ﻭﺷﺮﻭﻃﻬﺎ‬ ‫‪٢٠٥‬‬ ‫ﻧﺺ ﻣﺒﺎﻫﻠﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‬ ‫ﺍﻟﱪﻛﺎﺕ ﻭﺍﻟﺘﺮﻗﻴﺎﺕ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‬ ‫ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺴﺒﺒﺖ ﰲ ﺍﻟﺸﺮﻑ ﻭﺍﻟﻌﺰﺓ‬ ‫‪٢٤٥ ،١٩٨‬‬ ‫ﺑﻌﺪ ﻣﺒﺎﻫﻠﺔ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﳊﻖ‬ ‫‪٢٠٠‬‬ ‫ﺍﻟﻨﻌﻢ ﺍﳌﺎﺩﻳﺔ ﺑﻌﺪ ﺍﳌﺒﺎﻫﻠﺔ‬ ‫ﺍﳌﺜﺎﻝ‬ ‫ﺑﻴﺎﻥ ﺍﻟﺘﻔﺎﻭﺕ ﰲ ﺍﳌﺨﻠﻮﻕ ﻭﺗﻔﺼﻴﻠﻪ ﺑﺎﳌﺜﺎﻝ‬ ‫ﻣﺜﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﺒﺪﻭ ﻓﺎﺳﻘﺎ ﻳﻈﻬﺮ‬

‫‪٨٤‬‬

‫ﺟﻬﻠﻪ ﻣﻊ ﻛﻮﻧﻪ ﻋﺎﳌﺎ‬ ‫ﺃﻣﺜﻠﺔ ﻣ‪‬ﻦ ﻳﻌﻴﺶ ﻋﻴﺸﺎ ﺭﻏﻴﺪﺍ ﻭﻣﺘﻨﻌﻤﺎ‬ ‫ﻭﺳﻌﻴﺪﺍ ﻭﺁﺧﺮ ﻳﻌﻴﺶ ﻓﺎﺳﻘﺎ‬

‫‪٨٨‬‬ ‫‪٩١-٨٨‬‬

‫ﺍ‪‬ﺪﺩ‬ ‫‪٨٠‬‬ ‫ﺇﻥ ﺍﷲ ﻳﺒﻌﺚ ﻋﻠﻰ ﺭﺃﺱ ﻛﻞ ﻗﺮﻥ‬ ‫‪٢١٠ ،١١٩‬‬ ‫ﻳﺼﺮﺥ ﺍﻟﻌﺼﺮ ﻟﺒﻌﺜﺔ ﳎﺪﺩ‬ ‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺴﺘﻌﺠﻞ ﺍﳌﺮﺀ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍ‪‬ﺪﺩ‬ ‫‪٨٦‬‬ ‫ﻭﺻﺪﻗﻪ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﳎﺪﺩ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‬ ‫‪١١٩ ،٤٩‬‬ ‫ﻋﺸﺮ‬ ‫ﻟﻜﻞ ﳎﺪﺩ ﻣﻬﻤﺔ ﻣﻌﻴﻨﺔ ﲝﺴﺐ ﺣﺎﺟﺔ ﺍﻟﻌﺼﺮ‬ ‫ﺳﺒﺐ ﺗﺴﻤﻴﺔ ﺍ‪‬ﺪﺩ ﺑﺎﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ‬

‫‪٥٠‬‬ ‫‪٢١٠‬‬

‫ﺍﳌﺴﻴﺤﻴﺔ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺣﻖ ﻓﻘﻂ ﻣﺎ ﺩﺍﻡ ﺍﳌﺴﻴﺢ‬ ‫ﺣﻴﺎ‬ ‫ﻫﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﷲ ﺻﻠﺐ ﺍﺑﻨﻪ‬

‫‪٢١٠‬‬ ‫‪٩٤‬‬

‫الفھارس‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﻳﺄﻛﻠﻮﻥ ﺍﳊﻤﺎﻡ ﺑﺸﻮﻕ ﻣﻊ ﺃﻧﻪ ﺇﳍﻬﻢ ‪٤٥‬‬ ‫‪١٦‬‬ ‫ﻋﻼﻣﺔ ﻣﺴﻴﺤﻲ ﺻﺎﺩﻕ‬ ‫‪٤٥‬‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﺒﺪﺓ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﻳﻜﺬﺑﻮﻥ ﺑﻜﻞ ﲡﺎﺳﺮ ﻭﻻ ﳜﺠﻠﻮﻥ ‪١٨،٤٢‬‬ ‫‪٢١١ ،٤٥‬‬ ‫ﻓﺮﻗﺔ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﻮﺣﺪﺓ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺃﻱ ﻣﺴﻴﺤﻲ ﻳﺸﻚ ﰲ ﺍﻓﺘﺮﺍﺀ ﺁ‪‬ﻢ‬ ‫‪١٥‬‬ ‫ﻓﻠﲑﻓﻊ ﺷﻜﱠﻪ ﺑﺸﻬﺎﺩﺓ ﲰﺎﻭﻳﺔ‬ ‫‪١٧٦‬‬ ‫ﻧﺒﻮﺀﺓ ﻓﺘﻨﺔ ﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‬ ‫ﺗﻨﺒﺄ ﺭﺳﻮﻝ ﺍﷲ ﲝﺪﻭﺙ ﻧﺰﺍﻉ ﺑﲔ‬ ‫‪١٨١‬‬ ‫ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺴﻠﻤﲔ‬ ‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺴﻴﺤﻴﺔ ﺑﺄﻥ ﺍﷲ ﺛﻼﺛﺔ ﺃﻗﺎﻧﻴﻢ‬ ‫‪٣٥ ،٣٤‬‬ ‫ﺍﻷﺏ ﻭﺍﻻﺑﻦ ﻭﺭﻭﺡ ﺍﻟﻘﺪﺱ‬ ‫‪٤٣ ،٣٣‬‬ ‫ﺇﻃﻼﻕ ﺩﻋﻮﺓ ﺍﳌﺒﺎﻫﻠﺔ ﻟﻠﻨﺼﺎﺭﻯ‬ ‫‪٢١١‬‬ ‫ﻧﻘﻄﺔ ﺭﺍﺋﻌﺔ ﻟﻜﺸﻒ ﻓﺴﺎﺩ ﺯﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ‬ ‫‪٩٤‬‬ ‫ﲝﺴﺐ ﺗﻌﻠﻴﻢ ﺍﳌﺴﻴﺤﻴﺔ ﻻ ﻳﺜﺒﺖ ﺃﻥ ﺍﷲ ﺭﺣﻴﻢ‬ ‫ﻃﺮﻳﻖ ﺍﳉﺰﺍﺀ ﻋﻨﺪ ﺍﳍﻨﺪﻭﺱ ﻫﻮ ﺍﻟﺘﻨﺎﺳﺦ‬ ‫‪٩٥ ،٩٢‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻧﻘﻀﻬﻤﺎ‬ ‫ﺑﺬﺭﺕ ﺑﺬﻭﺭ ﺍﻟﺸﺮﻙ ﰲ ﺍﳌﺴﻴﺤﻴﺔ ﰲ ﺯﻣﻦ‬ ‫‪٢١١‬‬ ‫ﺍﳊﻮﺍﺭﻳﲔ‬ ‫ﺍﺗﺒﺎﻉ ﻳﺴﻮﻉ ﻟﻠﺸﻴﻄﺎﻥ ﻭﻧﺰﻭﻝ ﺍﻹﳍﺎﻡ ﻋﻠﻴﻪ‬ ‫‪١٧٨‬‬ ‫ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺛﻼﺙ ﻣﺮﺍﺕ‬ ‫ﺃﻗﻴﻤﺖ ﺍﳌﻨﺎﻇﺮﺓ ﺑﲔ ﺍﻟﻔﺮﻗﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺍﳌﻮﺣﺪﺓ‬ ‫‪٢١١‬‬ ‫ﻭﺍﳌﺸﺮﻛﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳌﻴﻼﺩﻱ‬ ‫ﲨﻴﻊ ﺃﻫﺪﺍﻑ ﺍﻟﻜﻔﺎﺭﺓ ﻭﺍﻟﺘﺜﻠﻴﺚ ﻣﺮﺗﺒﻄﺔ‬ ‫‪٥٠‬‬ ‫ﺑﺎﻟﺼﻠﻴﺐ‬ ‫ﻟﻘﺪ ﳒﹼﻰ ﺍﷲ ﺍﳌﺴﻴ ‪‬ﺢ ﻣﻦ ﺻﻠﻴﺐ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻵﻥ‬ ‫‪١١٩‬‬ ‫ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻘﺬﻩ ﻣﻦ ﺻﻠﻴﺐ ﺍﻟﻨﺼﺎﺭﻯ‬ ‫ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻨﺪ ﻏﻠﺒﺔ‬ ‫‪٩٨‬‬ ‫ﺍﻟﺼﻠﻴﺐ ﻭﻛﺴﺮﻩ ﺇﻳﺎﻩ‬ ‫ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﻻﻧﺘﺸﺎﺭ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺼﻠﻴﺒﻴﺔ‬ ‫‪٥١ ،٥٠‬‬ ‫ﻭﻃﻮﻓﺎ‪‬ﺎ‬

‫الفھارس‬

‫‪٢٢‬‬ ‫‪٣٦‬‬ ‫‪٤٢‬‬

‫ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺴﻴﺤﻴﺔ ﻋﻦ ﺍﻟﺘﺜﻠﻴﺚ ﻭﺍﻟﻜﻔﺎﺭﺓ‬ ‫ﻓﺮﻗﺔ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﻮﺣﺪﻳﻦ‬ ‫ﺍﻟﺘﺜﻠﻴﺚ‬

‫‪٣٦‬‬

‫ﻋﻘﻴﺪﺓ ﺍﻟﺘﺜﻠﻴﺚ ﻟﻠﻨﺼﺎﺭﻯ‬ ‫ﻣﺒﺘﺪﻉ ﻋﻘﻴﺪﺓ ﺍﻟﺘﺜﻠﻴﺚ ﺍﻷﺳﻘﻒ "ﺃﺛﻨﺎﺳﻴﺴﻮﺱ‬ ‫ﺍﻟﺴﻜﻨﺪﺭﻱ" ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ‬ ‫ﺭﺳﻢ ﺍﻷﻗﺎﻧﻴﻢ ﺍﻟﺜﻼﺛﺔ ﻟﻠﻨﺼﺎﺭﻯ‬ ‫ﻟﻮ ﻛﺎﻥ ﺿﻤﲑ ﺍﻟﻨﺎﺱ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﻟﻜﺎﻧﺖ ﻣﺆﺍﺧﺬ‪‬ﻢ ﻋﻦ ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﺗﻌﻠﻴﻢ ﺍﻟﺘﺜﻠﻴﺚ ﻛﺬﺏ ﳏﺾ ﻭﻃﺮﻳﻖ ﺍﻟﺸﻴﻄﺎﻥ‬

‫‪٥‬‬ ‫‪٣٣‬‬

‫ﺍﻟﺬﻳﻦ ﺟﻌﻠﻬﻢ ﺍﷲ ﺛﻼﺛﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺼﺒﺤﻮﺍ‬ ‫ﻭﺍﺣﺪﺍ‬

‫‪٣٨‬‬

‫‪٤٢‬‬ ‫‪٣٨‬‬

‫ﺍﻟﺘﺜﻠﻴﺚ ﻇﻬﺮ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳌﻴﻼﺩﻱ‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺘﺜﻠﻴﺚ ﻣﻦ ﺧﻼﻝ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ‬

‫‪٤١‬‬

‫ﺗﻌﺮﺽ ﳍﺎ ﻳﺴﻮﻉ‬ ‫ﻟﻮ ﻋﻠﻢ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺘﺜﻠﻴﺚ ﳌﺎ ﻧﺴﻮﻩ‬ ‫ﺗﻔﻨﻴﺪ ﺍﺳﺘﺪﻻﻝ ﺍﻟﺘﺜﻠﻴﺚ ﻣﻦ ﻛﻠﻤﺔ ﺃﻟﻮﻫﻴﻢ‬ ‫ﻭﺍﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‬ ‫ﻻ ﺗﻮﺟﺪ ﰲ ﺍﻟﻴﻬﻮﺩ ﻓﺮﻗﺔ ﺗﺆﻣﻦ ﺑﺎﻟﺘﺜﻠﻴﺚ ﺑﻴﻨﻤﺎ‬ ‫ﺗﻮﺟﺪ ﰲ ﺍﻟﻨﺼﺎﺭﻯ ﻓﺮﻗﺔ ﻣﻮﺣﺪﺓ ﻣﻨﺬ ﺍﻟﻘﺪﻡ‬

‫‪٤٣‬‬ ‫‪٥‬‬ ‫‪٦‬‬ ‫‪٤٤‬‬

‫ﺍﳌﻼﺋﻜﺔ‬ ‫ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﺄﻧﻪ ﻳﻨﻜﺮ ﺍﳌﻼﺋﻜﺔ‬ ‫ﺭﺅﻳﺔ ﺁ‪‬ﻢ ﻟﻠﻤﻼﺋﻜﺔ ﻭﻗﻮﻟﻪ‪ :‬ﺇﻧﺎ ﺃﺧﺎﻑ‬ ‫ﺍﳌﻼﺋﻜﺔ ﺍﻟﺪﻣﻮﻳﲔ‬

‫‪٤٩‬‬ ‫‪١٩ ،١٨‬‬

‫ﺍﳌﻠﻚ‬ ‫ﺍﻹﺳﻼﻡ ﻻ ﻳﺄﻣﺮ ﺑﺎﻟﺘﻤﺮﺩ ﻋﻠﻰ ﺍﳌﻠﻚ ﺍﻟﻜﺎﻓﺮ‬

‫عاقبة آتھم‬ ‫ﺍﳌﻨﺎﻇﺮﺓ‬ ‫‪٤٢‬‬

‫ﺍﻷﺣﻘﺎﺩ ﺗﻜﺜﺮ ﺑﻜﺜﺮﺓ ﺍﳌﻨﺎﻇﺮﺍﺕ‬ ‫ﺇﻇﻬﺎﺭ ﺭﻏﺒﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ‬ ‫‪٢٦٨‬‬ ‫ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳌﻨﺎﻇﺮﺍﺕ‬ ‫ﺍﳌﻨﺎﻇﺮﺓ ﺑﲔ ﺍﻟﻔﺮﻗﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺍﳌﻮﺣﺪﺓ‬ ‫‪٢١٠ ،٤١‬‬ ‫ﻭﺍﳌﺸﺮﻛﺔ‬ ‫ﻣﻌﺎﺭﺿﺔ )ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ (‬ ‫ﺗﺴﻌﺔ ﺃﺷﺨﺎﺹ ﻛﻔﱠﺮﻭﻩ ﻭﺳﺒ‪‬ﻮﻩ‬ ‫ﺩﻋﻮﺓ ﺷﻴﺨﲔ ﺇﱃ ﺭﺅﻳﺔ ﺁﻳﺔ ﺍﳌﺒﺎﻫﻠﺔ ﻭﺍﻟﻜﺘﺎﺑﺔ‬ ‫ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺃﻗ ‪‬ﺮ ﺍﳌﻌﺎﺭﺿﻮﻥ ﺑﺄﻥ ﻣﻘﺎﻟﻪ ﺗﻔﻮ‪‬ﻕ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‬ ‫ﺩﻋﻮﺓ ﺍﳌﻌﺎﺭﺿﲔ ﻟﻠﻤﻮﺍﺟﻬﺔ ﰲ ﺛﻼﺛﺔ ﺃﻣﻮﺭ‬ ‫ﺫﻟﺔ ﺍﳌﻌﺎﺭﺿﲔ ﻭﺍﻟﻌﺎﻗﺒﺔ ﺍﻟﺴﻴﺌﺔ‬ ‫ﻟﻘﺪ ﻋﺼﻢ ﺍﷲ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﺮﲪﺔ ﻣﻨﻪ‬ ‫ﻭﻓﻀ ٍﻞ ﳑﺎ ﺃﺻﻴﺐ ﺑﻪ ﺍﳌﻌﺎﺭﺿﻮﻥ‬ ‫ﺩﻋﻮﺓ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﳌﻌﺎﺭﺿﲔ ﺇﱃ ﺃﻥ‬ ‫ﻳﻌﻴﺸﻮﺍ ﺑﺼﺤﺒﺘﻪ‬

‫ﺍﻏﺘﻨﺎﻣﺎ ﻟﻌﺪﻟﻪ‬ ‫ﺍﻣﱪﺍﻃﻮﺭ ﺍﻟﺮﻭﻡ ﺍﻋﺘﻨﻖ ﺩﻳﻦ ﺍﻟﻔﺮﻗﺔ ﺍﳌﺴﻴﺤﻴﺔ‬ ‫ﺍﳌﻮﺣﺪﺓ ﻭﻛﺎﻥ ﺳﺘﺔ ﻣﻠﻮﻙ ﻣﻮﺣﺪﻳﻦ ﺑﻌﺪﻩ‬ ‫ﺃﺧﺮ ﺍﷲ ﲢﻘﻖ ﻧﺒﻮﺀﺓ ﺇﺷﻌﻴﺎﺀ ﻧﺘﻴﺠﺔ ﺿﺮﺍﻋﺔ‬ ‫ﺍﳌﻠﻚ ﺇﱃ ‪ ١٥‬ﻋﺎﻣﺎ ﺑﺪﻻ ﻣﻦ ‪ ١٥‬ﻳﻮﻣﺎ‬

‫‪٤١‬‬

‫‪١٥٦‬‬ ‫‪١٩١‬‬ ‫‪١٩٢‬‬ ‫‪٢٣٩‬‬ ‫‪٢٠٢‬‬ ‫‪٢٤٩‬‬

‫ﺍﳌﻌﺠﺰﺍﺕ‬ ‫ﻣﻌﺠﺰﺓ ﺍﻟﻨﱯ ﺑﺈﻧﺰﺍﻝ ﺍﳌﻄﺮ ﺑﻌﺪ ﺷﺢ‬ ‫ﺍﻷﻣﻄﺎﺭ‬ ‫ﺷﺘﺎﺋﻢ ﻳﺴﻮﻉ ﺍﻟﺸﻨﻴﻌﺔ ﻟﻄﺎﻟﱯ ﺍﻵﻳﺎﺕ‬ ‫ﺑِﺮﻛﺔ ﻛﺎﺷﻔﺔ ﳊﻘﻴﻘﺔ ﻣﻌﺠﺰﺍﺕ ﻳﺴﻮﻉ‬ ‫ﱂ ﻳﻨﻜﺮ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻣﻌﺠﺰﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ‬

‫‪١٧٤‬‬ ‫‪١٧٩‬‬ ‫‪١٧٩‬‬ ‫‪٤٩‬‬

‫ﺍﳌﻔﺘﺮﻱ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﺗﺸﻬﺪ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﳌﻔﺘﺮﻱ ﻳﻬﻠﻚ ﻋﺎﺟﻼ‬

‫‪٤٠‬‬

‫‪١٥٥‬‬

‫ﺍﷲ ﻳﺒﻄﺶ ﺑﺎﳌﻔﺘﺮﻱ ﻋﺎﺟﻼ‬

‫‪٦٥‬‬ ‫‪٩٩ ،٥٤‬‬

‫ﺍﳌﻮﻟﻮﻱ‪/‬ﺍﳌﺸﺎﻳﺦ‬

‫‪٢٣٧‬‬

‫ﻓﻴﺎ ﲨ ‪‬ﻊ ﺍﳌﺸﺎﻳﺦ ﺍﻷﺷﻘﻴﺎﺀ‪ ،‬ﺣﺘ‪‬ﺎ ‪‬ﻡ ﲣﻔﻮﻥ‬ ‫ﺍﳊﻖ؟‬ ‫ﺍﳌﺸﺎﻳﺦ ﱂ ﻳ‪‬ﻌﻤﻠﻮﺍ ﻋﻘﻮﳍﻢ ﰲ ﺃﻣﺮ ﺍﻟﺘﻜﻔﲑ‬

‫‪٢١‬‬ ‫‪٤٩‬‬

‫عاقبة آتھم‬ ‫ﺇ‪‬ﻢ ﺃﺣﺪﺛﻮﺍ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻔﺮﻗﺔ ﰲ ﺍﳌﺴﻠﻤﲔ‬ ‫ﲬﺴﺔ ﻗﺮﺍﺋﻦ ﺃﻭﺗﻮﻫﺎ ﻟﻔﻬﻢ ﺻﺪﻕ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ‬ ‫ﻫﺆﻻﺀ ﻳﺸﺒﻬﻮﻥ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻭﺷﻮﺍ ﺑﻌﻴﺴﻰ‬ ‫ ‬ ‫ﺍﳌﺸﺎﻳﺦ ﻗﺪ ﺁﻣﻨﻮﺍ ﰲ ﻗﻠﻮ‪‬ﻢ ﻭﺇﻥ ﱂ ﻳﻘﺮﻭﺍ ﺑﻪ‬ ‫ﺑﺎﻟﻠﺴﺎﻥ‬ ‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻱ ﺷﻴﺦ ﺍﳌﻮﺍﺟﻬﺔ ﰲ ﺑﻴﺎﻥ ﻣﻌﺎﺭﻑ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺴﻮﻑ ﻳﻮﺍﺟﻪ ﺍﳍﻮﺍﻥ ﺍﻟﺸﺪﻳﺪ‬ ‫ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﺗﻠﻘﻮﺍ ﺍﻟﻌﻠﻮﻡ ﺇﻻ ﺃﻥ ﺍﻟﻌﻘﻞ ﱂ‬ ‫ﻳﻘﺘﺮﺏ ﻣﻨﻬﻢ ﺣﱴ ﺍﻵﻥ‬ ‫ﻟﻘﺪ ﲰﺎﻫﻢ ﺍﻟﻨﱯ ﺑﺎﻟﻴﻬﻮﺩ‬ ‫ﺍﳌﺸﺎﻳﺦ ﺍﳋﺒﺜﺎﺀ ﻳﻜﻨﻮﻥ ﰲ ﻧﻔﻮﺳﻬﻢ ﻃﺒﻊ‬ ‫ﺍﻟﻴﻬﻮﺩ‬ ‫ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺷﺒ‪‬ﻪ ﺍﻟﻴﻬﻮﺩ ﺑﺎﳊﻤﺎﺭ ﳛﻤﻞ‬ ‫ﺃﺳﻔﺎﺭﺍ‪ ،‬ﺃﻣﺎ ﻫﺆﻻﺀ ﻓﻤﺠﺮﺩ ﲪﲑ‬ ‫ﺍﳌﺸﺎﻳﺦ ﻣﺴﻠﻤﻮﻥ ﺻﻮﺭﺓ ﻟﻜﻨﻬﻢ ﻳﻬﻮﺩ ﺳﲑ ﹰﺓ‬ ‫ﻟﻘﺪ ﻭﺍﺟﻪ ﺍﳌﺸﺎﻳﺦ ﻳﻬﻮﺩﻳﻮ ﺍﻟﺴﲑﺓ ﺫﻟﺔ ﺷﺪﻳﺪﺓ‬ ‫ﰲ ﻗﻀﻴﺔ ﺁ‪‬ﻢ‬ ‫ﺍﳌﺸﺎﻳﺦ ﻳﺸﺒﻬﻮﻥ ﺃﻋﻤﻰ ﺃﻧﻜﺮ ﻭﺟﻮﺩ ﺍﻟﺸﻤﺲ‬ ‫ﺃﺷﺎﻉ ﺷﺮﻳﺮ ﺃﻧﻪ ﻳﻌﺮﻑ ﻭِﺭﺩ‪‬ﺍ ﺇﺫﺍ ﺭﺩ‪‬ﺩﻩ ﺃﺣ ‪‬ﺪ‬ ‫ﻓﺴﻴﺘﻤﻜﻦ ﻣﻦ ﺭﺅﻳﺔ ﺍﷲ ‬ ‫ﺍﻷﺳﻒ ﻋﻠﻰ ﺃ‪‬ﻢ ﳛﺒﻮﻥ ﺃﻥ ﻳ‪‬ﺪﻋﻮﺍ ﻣﺸﺎﻳﺦ‬ ‫ﻭﻫﻢ ﺑﻌﻴﺪﻭﻥ ﻋﻦ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺪﻳﻦ‬ ‫ﺍﳌﺸﺎﻳﺦ ﻻ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﺗﺘﺤﻘﻖ ﺃﻱ ﻧﺒﻮﺀﺓ ﻟﻠﻨﱯ‬ ‫ ‬ ‫ﻟﻘﺪ ﺷﻬﺪﺕ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺩﻋﻮﻯ ﺣﻀﺮﺗﻪ ﺇﻻ‬ ‫ﺃﻥ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻈﺎﳌﲔ ﻳﻨﻜﺮﻭﻥ‬ ‫ﻳﺎ ﺃﻳﻬﺎ ﺍﳌﺸﺎﻳﺦ‪ ،‬ﺇﻧﻜﻢ ﻭﺻﻤ ﹶﺔ ﻋﺎﺭ ﰲ ﻭﺟﻪ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻓﺘﺤﻮﺍ ﺍﻟﻌﻴﻮﻥ‬ ‫ﻟﻘﺪ ﻋﻘﺪ ﺍﳌﺸﺎﻳﺦ ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﺗﻜﺬﻳﺐ ﺍﻵﻳﺎﺕ‬

‫الفھارس‬

‫‪٢٣‬‬ ‫‪٥٣‬‬ ‫‪٥٣‬‬ ‫‪٧٠‬‬ ‫‪١٨١‬‬ ‫‪١٨٢‬‬ ‫‪١٨٤‬‬ ‫‪٢٣٠‬‬ ‫‪١٩٤‬‬ ‫‪٢٣٢‬‬ ‫‪٢٤١‬‬ ‫‪٢٣‬‬ ‫‪١٩٥‬‬ ‫‪١٧٧‬‬ ‫‪٢٠٨‬‬ ‫‪٢٢٩‬‬ ‫‪٢٣٠‬‬ ‫‪٢٣٢‬‬ ‫‪٢٣٧‬‬

‫ﺍﳌﻬﺪﻱ ﺍﳌﻌﻬﻮﺩ‬ ‫ﺍﳊﻜﻤﺔ ﰲ ﺗﻌﻴﲔ ﺁﻳﱵ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‬ ‫ﻟﻠﻤﻬﺪﻱ‬ ‫ﰲ ﺍﺳﻢ ﺍﳌﻬﺪﻱ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻨﺎﺱ ﻟﻦ‬ ‫ﻳﻌﺪﻭﻩ ﻣﻬﺘﺪﻳﺎ‬ ‫ﻟﻘﺪ ﻭ‪‬ﺻﻒ ﺍﳌﻬﺪﻱ ﺑﺂﻝ ﳏﻤﺪ ﰲ ﺍﳊﺪﻳﺚ‬ ‫ﻛﻤﺎ ﻭﺻﻒ ﺍﻟﻨﺼﺎﺭﻯ ﺑﺂﻝ ﻋﻴﺴﻰ‬ ‫ﺯﻣﻦ ﻇﻬﻮﺭ ﺍﳌﻬﺪﻱ ﻭﺍﳌﺴﻴﺢ ﻫﻮ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‬ ‫ﻋﺸﺮ ﺍﳍﺠﺮﻱ‬ ‫ﻋﺪﺩ ﺃﺻﺤﺎﺏ ﺍﳌﻬﺪﻱ ﻋﻠﻰ ﻋﺪﺩ ﺃﻫﻞ ﺑﺪﺭ‬

‫‪٢١١‬‬ ‫‪٢١٣‬‬

‫ﲝﻮﺯﺓ ﺍﳌﻬﺪﻱ ﻛﺘﺎﺏ ﻳﻀﻢ ﺃﲰﺎﺀ ‪٣١٣‬‬ ‫ﺻﺤﺎﺑﻴﺎ‬

‫‪٢١٣‬‬

‫ﺳﻴﺨﺮﺝ ﺍﳌﻬﺪﻱ ﻣﻦ ﻗﺮﻳﺔ ﻳﻘﺎﻝ ﳍﺎ ﻛﺪﻋﻪ‬

‫‪٢١٣‬‬

‫‪١٨٤‬‬ ‫‪١٨٤‬‬ ‫‪١٨٤‬‬

‫ﻥ‬ ‫ﺍﻟﻨﺒﻮﺓ‬ ‫ﻱ ﻧﱯ ﻻ ﻗﺪﱘ ﻭﻻ‬ ‫ﻟﻦ ﻳﺄﰐ ﺑﻌﺪ ﺍﻟﻨﱯ ﺃ ‪‬‬ ‫ﺟﺪﻳﺪ‪..‬‬ ‫ﻣﻦ ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺃﻧﻪ ﻳﺪﻋﻲ‬ ‫ﺍﻟﻨﺒﻮﺓ ﺑﻨﻔﺴﻪ …‬ ‫ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﻮﻝ ﺇﻧﻪ‬ ‫ﻧﱯ ﺃﻭ ﺭﺳﻮﻝ ﺑﻌﺪ ﺍﻟﻨﱯ ‬ ‫ﱯ ﺍﷲ‬ ‫ﱯ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﳌﻮﻋﻮﺩ ﻧ ‪‬‬ ‫ﻟﻘﺪ ﲰ‪‬ﻰ ﺍﻟﻨ ‪‬‬ ‫ﳎﺎﺯﺍ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺗﻠﻘﹼﻲ ﺍﳌﻜﺎﳌﺎﺕ ﺍﻹﳍﻴﺔ‬ ‫ﺍﺑﻦ ﻣﺮﱘ ﱂ ﻳﻜﻦ ﺇﳍﺎ ﺑﻞ ﻛﺎﻥ ﺇﻧﺴﺎﻧﺎ ﻭﻧﺒﻴﺎ‬ ‫ﻟﻘﺪ ﺗﻠﻘﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺍﻟﻌﻠﻢ ﻣﻦ ﻣﻨﺒﻊ‬ ‫ﺍﻟﻨﺒﻮﺓ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺧﺎﰎ ﺃﻟﺴﻦ ﺍﻟﻌﺎﳌﲔ ﻛﻤﺎ ﺃﻥ‬ ‫ﺍﻟﺮﺳﻮﻝ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ‬ ‫ﻟﻘﺪ ﺟﻌﻞ ﺍﷲ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻭﺗﺎﺩﺍ ﳋﻴﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺫﻛﺮ ﺇﺳﺎﺀﺍﺕ ﺃﻋﺪﺍﺀ ﺍﻟﻨﱯ ﻭﻣﻮﺳﻰ‬ ‫ﻭﻋﻴﺴﻰ ﲝﻘﻬﻢ ﻭﲡﺎﺳﺮﻫﻢ ﻋﻠﻴﻬﻢ‬

‫‪٢٦‬‬ ‫‪٤٨‬‬ ‫‪٢٦‬‬ ‫‪٢٦‬‬ ‫‪٣٣‬‬ ‫‪١٠١‬‬ ‫‪١٥٤‬‬ ‫‪٧٧‬‬ ‫‪١٩٦‬‬

‫الفھارس‬

‫‪٢٤‬‬

‫ﺇﻧﻜﺎﺭ ﻳﺴﻮﻉ ﺑﺎﻟﻨﱯ ﺍﻟﻘﺎﺩﻡ ﻭﻗﻮﻟﻪ ﺑﺄﻥ‬ ‫ﺍﻟﻜﺎﺫﺑﲔ ﺳﻴﺄﺗﻮﻥ‬

‫‪١٧٥‬‬

‫‪١٨٠‬‬

‫ﺍﻟﻨﺒﻮﺀﺍﺕ‬ ‫ﰲ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺗﻜﻤﻦ ﺍﺳﺘﻌﺎﺭﺍﺕ‬ ‫‪٨٦ ،٨٤ ،٥٠‬‬ ‫ﻭﺇﺷﺎﺭﺍﺕ ﻟﻄﻴﻔﺔ‬ ‫ﺍﻷﻭﻗﺎﺕ ﰲ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﺳﺘﻌﺎﺭﺍﺕ ﻓﺎﻟﻴﻮﻡ‬ ‫‪١٢٣ ،٣٠‬‬ ‫ﺳﻨ ﹲﺔ‬ ‫ﺗﻜﻮﻥ ﰲ ﺍﻟﻨﺒﻮﺀﺍﺕ ﺷﺮﻭﻁ ﺧﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ‬ ‫‪٢١٣‬‬ ‫ﲝﻴﺚ ﻻ ﻳﻘﺪﺭ ﺍﻟﻜﺎﺫﺏ ﻋﻠﻰ ﺍﺳﺘﻐﻼﳍﺎ‬ ‫ﻧﺒﻮﺀﺓ ﺍﻟﻮﻋﻴﺪ ﳝﻜﻦ ﺃﻥ ﺗﺘﺄﺧﺮ ﺩﻭﻥ ﺃﻱ ﺷﺮﻁ ‪٢٣٩‬‬ ‫ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﻧﺒﻮﺀﺍﺕ ﻭﺍﺿﺤﺔ ﻭﻗﺎﺣﺔ‬ ‫ﱂ ﺗﺮﺩ ﻛﻠﻤﺔ ﺍﻟﺮﺟﻮﻉ ﰲ ﻧﺒﻮﺀﺓ ﺍﳌﺴﻴﺢ‪ ،‬ﺑﻞ‬

‫‪٤٦‬‬

‫ﺍﻟﻨـﺰﻭﻝ‬

‫‪٩٦‬‬

‫ﻧﺒﻮﺀﺍﺕ ﺍﻟﻨﱯ ‬ ‫ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﱵ ﲢﻘﻘﺖ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ‬ ‫ﲢﻘﻘﺖ ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﲝﺪﻭﺙ ﻧﺰﺍﻉ ﰲ‬ ‫ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻨﺼﺎﺭﻯ‬ ‫ﲢﻘﻘﺖ ﺍﻟﻴﻮﻡ ﺍﻟﻨﺒﻮﺀﺓ ﺑﺄﻥ ﺍﳌﻬﺪﻱ ﺳﻴﻜﻮﻥ ﰲ‬ ‫ﻳﺪﻩ ﻛﺘﺎﺏ ﻳﻀﻢ ﺃﲰﺎﺀ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ‬

‫عاقبة آتھم‬

‫‪١٠٤‬‬ ‫‪١٨١‬‬ ‫‪٢١٣‬‬

‫ﻛﻠﻤﺔ ﻛﺪﻋﻪ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺗﺪﻝ ﻋﻠﻰ ﻗﺎﺩﻳﺎﻥ‬ ‫ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﻋﻦ ﺯﻭﺍﺝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫‪٢٢٩‬‬

‫ﻭﺇﳒﺎﺑﻪ‬ ‫ﲢﻘﻖ ﻧﺒﻮﺀﺓ ﺍﳋﺴﻮﻑ‬

‫‪٢٣٨‬‬ ‫‪١٨٢ ،١٢١ ،١٠٦ ،٥٣‬‬

‫ﻭﺍﻟﻜﺴﻮﻑ‬ ‫ﺃﻣﺮ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘﻞ‬ ‫ﺍﻟﺪﺟﺎﻝ‬

‫‪٥١‬‬

‫ﻧﺒﻮﺀﺍﺕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ﻧﺒﻮﺀﺍﺕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻠﻰ ﺷﺎﻛﻠﺔ ﻧﺒﻮﺀﺍﺕ‬ ‫ﺃﻧﺒﻴﺎﺀ ﺍﷲ‬ ‫ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻣﻮﺕ ﺁ‪‬ﻢ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﻗﺘﻞ ﻟﻴﻜﻬﺮﺍﻡ ﺍﻟﺒﻴﺸﺎﻭﺭﻱ‬

‫‪٢٣٧‬‬ ‫‪٢ ،١‬‬ ‫‪٢٨‬‬

‫ﻧﺒﻮﺀﺗﻪ ﻋﻦ ﻓﺘﻨﺔ ﻳﻘﻴﻤﻬﺎ ﺍﻟﻨﺼﺎﺭﻯ‬ ‫ﻧﺒﻮﺀﺗﻪ ﻋﻦ ﻓﻴﻀﺎﻥ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻋﻠﻰ‬ ‫‪١٨١‬‬ ‫ﺷﻔﺘﻴﻪ‬ ‫‪١٨٢‬‬ ‫ﻧﺒﻮﺀﺗﻪ ﺑﺄﻧﻪ ‪‬ﻋﻠﱢﻢ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻧﺒﻮﺀﺗﻪ ﺑﺘﻔﻮﻕ ﻣﻘﺎﻟﻪ ﰲ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ ‪٢٠٦ ،١٨٩‬‬ ‫‪١٨٨‬‬ ‫ﺃﻧﺒﺊ ﺑﻮﻻﺩﺓ ﺍﻷﺑﻨﺎﺀ ﻋﻨﺪﻩ ﻗﺒﻞ ﻭﻻﺩ‪‬ﻢ‬ ‫ﻧﺒﻮﺀﺓ ﲟﻮﺕ ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ )ﻟﻠﺘﻔﺼﻴﻞ ﺍﻧﻈﺮ‬ ‫ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ ﰲ ﺍﻷﲰﺎﺀ(‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺃﲪﺪ ﺑﻴﻚ ﻭﺻﻬﺮﻩ )ﻟﻠﺘﻔﺼﻴﻞ‬ ‫ﺍﻧﻈﺮ ﺃﲪﺪ ﻳﻴﻚ ﰲ ﺍﻷﲰﺎﺀ(‬ ‫ﻧﺒﻮﺀﺗﻪ ﺑﺄﻥ ﺍﳋﻠﻖ ﺳﲑﺟﻊ ﺇﻟﻴﻪ ﻭﺃﻧﻪ ﻳﻜﺴﺐ‬ ‫‪١٧٥‬‬ ‫ﺍﻟﺼﻴﺖ ﰲ ﺍﻟﻌﺎﱂ‬ ‫ﻧﺒﻮﺀﺍﺗﻪ ﲟﻮﺕ ﺍﻟﺒﺎﻧﺪﻳﺖ ﺩﻳﺎﻧﻨﺪ ﻭﺇﺧﻔﺎﻕ ﺩﻟﻴﺐ‬ ‫ﺳﻨﺠﻬـ ﰲ ﺟﻮﻟﺘﻪ ﰲ ﺍﳍﻨﺪ ﻭﺗﻌﺮﺽ ﻣﻬﺮ‬ ‫‪١٨٦‬‬ ‫ﻋﻠﻲ ﺍﳍﻮﺷﻴﺎﺭﺑﻮﺭﻱ ﳌﺼﻴﺒﺔ‬ ‫‪١٩٤ ،١٩٣‬‬ ‫ﺗﻔﺼﻴﻞ ﺳﺘﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﻣﻌﻪ‬ ‫ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﳌﺘﻨﻮﻋﺔ‬ ‫ﲢﻘﻖ ﻧﺒﻮﺀﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﺍﻟﺰﻣﻦ‬ ‫ﺍﻷﺧﲑ‬ ‫ﺗﺴﻤﻴﺔ ﻋﻤﺎﻧﻮﺍﻳﻞ ﻗﺪ ﲢﻘﻘﺖ ﰲ ﺭﺃﻱ ﺍﻟﻴﻬﻮﺩ‬ ‫ﲝﻖ ﻭﻟﺪ ﻗﺒﻞ ﻳﺴﻮﻉ‬ ‫ﻧﺒﻮﺀﺓ ﻳﻮﻧﺲ ﻋﻦ ﺩﻣﺎﺭ ﻧﻴﻨﻮﻯ‬ ‫ﻟﻘﺪ ﻏﲑ ﺍﷲ ﻧﺒﻮﺀﺓ ﺇﺷﻌﻴﺎﻩ ﺑﺴﺒﺐ ﺿﺮﺍﻋﺔ‬ ‫ﺍﳌﻠﻚ‬ ‫ﻧﺒﻮﺀﺓ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺿﺪ ﺣﻀﺮﺗﻪ ‬ ‫ﺍﻟﻨﺠﺎﺓ‬ ‫ﻻ ﳒﺎﺓ ﺩﻭﻥ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺗﻌﻠﻴﻢ ﺍﳌﺴﻴﺤﻴﺔ ﻋﻦ ﳒﺎﺓ ﺍﻟﻌﺎﱂ‬ ‫ﻟﻴﺲ ﺍﻟﻨﺎﺱ ﺳﻮﺍﺀ ﰲ ﻣﺪﺍﺭﺝ ﺍﻟﻨﺠﺎﺓ‬ ‫ﻟﻴﺲ ﻃﺮﻳﻖ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻠﻨﺠﺎﺓ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﻌﺪﻝ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ‬

‫‪١٠٦‬‬ ‫‪٦‬‬ ‫‪٢٩‬‬ ‫‪٢٣٧‬‬ ‫‪٢٤٢‬‬ ‫‪٣٦‬‬ ‫‪٣٤‬‬ ‫‪٩٤‬‬ ‫‪٩٤‬‬

‫عاقبة آتھم‬

‫‪٢٥‬‬

‫ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ‬ ‫ﱂ ﺗﺮﺩ ﰲ ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﲝﻖ ﺍﳌﺴﻴﺢ‬ ‫ﻛﻠﻤﺔ ﺍﻟﺮﺟﻮﻉ ﻭﺇﳕﺎ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ﻧﺰﻭﻝ ‪١٠٨ ،٩٦‬‬ ‫ﲦﺔ ﺑﻮﻥ ﺷﺎﺳﻊ ﺑﲔ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻟﱰﻭﻝ ﻋﻨﺪ‬ ‫ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ‬ ‫ﱂ ﻳﺮﺩ ﰲ ﺍﳊﺪﻳﺚ ﻛﻠﻤﺔ ﺍﻟﱰﻭﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻳﺴﺘﺤﻴﻞ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﻣﺎﺩﻳﺎ ﻋﻨﺪ ﺍﳌﻨﺎﺭﺓ‬ ‫ﺷﺮﻗﻲ ﺩﻣﺸﻖ ﺑﺴﺒﺐ ﻭﻓﺎﺗﻪ‬ ‫ﺍﻟﱰﻭﻝ ﺃﻳﻀﺎ ﺣﻖ ﺑﺴﺒﺐ ﺍﻵﺛﺎﺭ ﺍﳌﺘﻮﺍﺗﺮﺓ‬ ‫ﺍﻟﱰﻭﻝ ﺍﻟﱪﻭﺯﻱ ﺛﺎﺑﺖ ﻣﻦ ﺍﻟﺼﺤﻒ ﺍﻟﺴﺎﺑﻘﺔ‬

‫‪٩٦‬‬ ‫‪٩٩‬‬ ‫‪١٠٠‬‬ ‫‪١٠٧‬‬

‫ﻭﻟﻴﺲ ﺍﻟﱰﻭﻝ ﺍﻟﺸﺨﺼﻲ‬ ‫ﻟﻘﺪ ﺃﻭ‪‬ﻝ ﺍﳌﺴﻴﺢ ﻧﺰﻭﻝ ﺇﻳﻠﻴﺎ‬

‫‪٩٨‬‬ ‫‪٩٨‬‬

‫ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﺍﻵﻥ ﻫﻮ ﻋﻠﻰ ﺷﺎﻛﻠﺔ‬ ‫ﻧﺰﻭﻝ ﺇﻳﻠﻴﺎ ﰲ ﺍﳌﺎﺿﻲ‬

‫‪٩٩‬‬

‫ﺍﻟﱰﻭﻝ ﻓﺮﻉ ﺍﻟﺼﻌﻮﺩ ﻓﺈﺫﺍ ﱂ ﻳﺜﺒﺖ ﺻﻌﻮﺩ‬ ‫ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﻜﻴﻒ ﻳﱰﻝ‬ ‫ﻟﻘﺪ ﺭﻓﻊ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ‬ ‫ﻭﻧﺰﻭﻟﻪ ﺑﺮﻭﺯﺍ ﻻ ﺣﻘﻴﻘﺔ‬

‫ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﲡﻌﻞ ﺍﻹﻟﻪ ﺍﻟﻘﺎﺩﺭ ﻭﺍﳋﺎﻟﻖ‬ ‫ﺿﻌﻴﻔﺎ ﻋﺎﻃﻼ‬ ‫ﻻ ﺑﺪ ﻟﻠﻘﺎﺋﻠﲔ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑ ِﻘﺪﻡ ﺍﻟﺮﻭﺡ‬ ‫ﻭﺍﳌﺎﺩﺓ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻻ ﻳﺒﻘﻰ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬ ‫ﻟﻮ ﻛﺎﻥ ﺍﻟﺘﻨﺎﺳﺦ ﻣﻦ ﺍﷲ ﻟﻜﺎﻥ ﻋﺪﺩ ﺍﻟﻨﺎﺱ‬ ‫ﻣﻄﺎﺑﻘﺎ ﻟﺘﻨﻮﻉ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻗﻠ ﹰﺔ ﻭﻛﺜﺮﺓ‬ ‫ﻧﺰﻭﻝ ﺍﻷﺭﻭﺍﺡ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻃﻞ ﻭﺩﻭﻥ ﺃﻱ‬ ‫ﺩﻟﻴﻞ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﻤﺎﻭﻳﺔ‬ ‫ﻓﻼ ﻣﻌﲎ ﻹﺭﺳﺎﻝ ﺍﻷﺭﻭﺍﺡ ﺇﱃ ﺍﻷﺭﺽ‬ ‫ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺘﻨﺎﺳﺦ ﳚﺐ ﺃﻥ ﳚﺘﻨﺐ ﺍﳌﺮﺀ‬ ‫ﺍﻟﻨﻜﺎﺡ‬ ‫ﺍﻟﱪﺍﳘﺔ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻧﻈﺮﺍ ﺇﱃ ﺗﻔﺎﻭﺕ‬ ‫ﻣﺮﺍﺗﺐ ﺍﳌﺨﻠﻮﻗﺎﺕ‬

‫‪٩٠‬‬ ‫‪٩٠‬‬ ‫‪٩١‬‬ ‫‪٩١‬‬ ‫‪٩١‬‬ ‫‪٩٤‬‬ ‫‪٩٢‬‬

‫ﺍﻟﻮﻋﻴﺪ‬ ‫‪١١٦‬‬ ‫‪٢١٠‬‬

‫ﻩﻭﻱ‬ ‫ﺍﳍﻨﺪﻭﺳﻴﺔ‬ ‫‪٤٤‬‬ ‫‪٩٣‬‬

‫ﺍﳍﻨﺪﻭﺱ ﻻ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺜﻮﺭ ﺇﳍﻬﻢ ﺍﻟﺰﺍﺋﻒ‬ ‫ﳛﺒﻮﻥ ﺃﻥ ﺗﺪﻭﻡ ﺍﻟﻔﺎﺣﺸﺔ‬ ‫ﻗﻮﻝ ﺍﻟﱪﺍﳘﺔ ﺃﻥ ﺗﻔﺎﻭﺕ ﺍﻟﻄﺒﻘﺎﺕ ﺑﺴﺒﺐ‬ ‫‪٩٠‬‬ ‫ﺍﻟﺬﻧﻮﺏ ﰲ ﺍﻟﻮﻻﺩﺓ ﺍﳌﺎﺿﻴﺔ‬ ‫ﻳﻘﻮﻟﻮﻥ ﻟﻴﺲ ﻫﻨﺎﻙ ﺧﺎﻟﻖ ﻫﻮ ﺃﺻﻞ‬ ‫‪٩٠‬‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ‬ ‫‪٩٣‬‬ ‫ﻟﻘﺪ ﲨﻌﻮﺍ ﰲ ﺃﻓﻜﺎﺭﻫﻢ ﺍﻟﺘﻨﺎﻗﻀﺎﺕ‬ ‫ﻃﺮﻳﻖ ﺍﳉﺰﺍﺀ ﻋﻨﺪ ﺍﳍﻨﺪﻭﺱ ﻫﻮ ﺍﻟﺘﻨﺎﺳﺦ‬ ‫‪٩٣-٩٠‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻧﻘﻀﻬﻤﺎ‬ ‫ﻋﻘﻴﺪﺓ ﺍﻟﺘﻨﺎﺳﺦ ﻋﻨﺪ ﺍﳍﻨﺪﻭﺱ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﲣﺎﻟﻒ ﺭﲪﺎﻧﻴﺔ ﺍﷲ‬

‫الفھارس‬

‫‪٩٠‬‬

‫ﳚﻮﺯ ﺗﺄﺧﺮ ﻧﺒﻮﺀﺓ ﺍﻟﻮﻋﻴﺪ‬ ‫ﺍﻟﻮﻋﻴﺪ ﻣﺸﺮﻭﻁ ﺣﱴ ﻟﻮ ﱂ ﻳ‪‬ﺬﻛﺮ ﻓﻴﻪ ﺫﻟﻚ‬ ‫ﺳﻨﺔ ﺍﷲ ﰲ ﻧﺒﻮﺀﺓ ﺍﻟﻮﻋﻴﺪ ﺃ‪‬ﺎ ﺗﻠﻐﻰ ﺑﺎﻟﺘﻮﺑﺔ‬ ‫ﻭﺍﻟﺮﺟﻮﻉ ﺣﱴ ﻟﻮ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﻱ ﺷﺮﻁ‬ ‫ﻣﻴﻌﺎﺩ ﺍﻟﻮﻋﻴﺪ ﳝﻜﻦ ﺃﻥ ﻳﻠﻐﻰ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﳋﻮﻑ‬ ‫ﺇﻥ ﺍﷲ ﻻ ﻳﻠﻐﻲ ﺷﺮﻁ ﺍﻟﻮﻋﻴﺪ‬

‫‪٢٨‬‬ ‫‪٨‬‬ ‫‪١٨٦‬‬ ‫‪٢٨‬‬ ‫‪١٤٠‬‬

‫ﻭﻓﺎﺓ ﺍﳌﺴﻴﺢ‬ ‫‪٢١١ ،١٠٢ ،٨٢‬‬ ‫ﺗﻔﺴﲑ ﻓﻠﻤﺎ ﺗﻮﻓﻴﺘﲏ ‬ ‫‪١١١ ،١٠٢‬‬ ‫ﺍﳌﻌﺎﱐ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻜﻠﻤﺔ "ﺍﻟﺘﻮﰲ"‬ ‫ﱂ ﻳﺮﺩ ﺃﻱ ﺃﺛﺮ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ ﺣﺪﻳﺚ ﻳﺮﻳﺪ‬ ‫‪١٠٢‬‬ ‫ﻣﻌﲎ ﺁﺧﺮ ﻟﻠﺘﻮﰲ ﻏﲑ ﺍﳌﻮﺕ‬ ‫ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻫﻮ ﺍﻟﻔﺎﻋﻞ ﻟﻔﻌﻞ ﺍﻟﺘﻮﰲ ﻭﻛﺎﻥ‬ ‫ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺃﺣﺪ ﺍﻟﺮﺟﺎﻝ ﺃﻭ ﺍﻟﻨﺴﺎﺀ ﻓﻬﻮ ﻳﻌﲏ‬ ‫‪١١١‬‬ ‫ﻗﺒﺾ ﺍﻟﺮﻭﺡ ﻭﺍﻹﻣﺎﺗﺔ ﺣﺼﺮﺍ‬ ‫ﱂ ﺗﺮﺩ ﻛﻠﻤﺔ ﺍﻟﺘﻮﰲ ﰲ ﺃﻱ ﻛﻼﻡ ﺃﻭ ﺷﻌﺮ ﺇﻻ‬ ‫‪١١٢‬‬ ‫ﲟﻌﲎ ﺍﳌﻮﺕ‬

‫الفھارس‬

‫‪٢٦‬‬

‫ﺃﲰﺎﺀ ﻛﺘﺐ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻟﱵ ﺗﻜﻠﻢ‬ ‫‪٥٣‬‬ ‫ﻓﻴﻬﺎ ﻋﻦ ﻭﻓﺎﺓ ﺍﳌﺴﻴﺢ‬ ‫‪٨٠‬‬ ‫ﻟﻘﺪ ﺃﻧﺒﺄ ﺍﷲ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﻮﻓﺎﺓ ﺍﳌﺴﻴﺢ‬ ‫ﺷﻬﺎﺩﺓ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻰ ﻣﻮﺕ ﺍﳌﺴﻴﺢ‬ ‫‪١٠٠ ،٩٧‬‬ ‫ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻭﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﻭﺍﻹﻣﺎﻡ‬ ‫‪١٠١ ،٥٣‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ﻳﺆﻣﻨﻮﻥ ﺑﻮﻓﺎﺓ ﺍﳌﺴﻴﺢ‬ ‫‪١٠١‬‬ ‫ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﻭﻓﺎﺓ ﺍﳌﺴﻴﺢ‬ ‫ﲢﻘﻘﺖ ﻭﻓﺎﺓ ﺍﳌﺴﻴﺢ ﻣﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺷﻬﺎﺩﺓ ‪،١٠٩ ،١٠٣ ،١٠٠‬‬ ‫‪٢١١ ،٢٠٩ ،١١٣‬‬ ‫ﺃﻫﻞ ﺍﻟﻌﺼﺮ ﻭﺍﻟﻌﻘﻞ‬ ‫ﺭﺃﻯ ﺍﻟﻨﱯ ﺍﳌﺴﻴ ‪‬ﺢ ﻟﻴﻠﺔ ﺍﳌﻌﺮﺍﺝ ﺿﻤﻦ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫‪١٠٢‬‬ ‫ﺍﳌﻮﺗﻰ‬ ‫ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﻋﻤﺮ ﺍﻟﻨﱯ ﺳﻴﻜﻮﻥ‬ ‫‪١٠٩‬‬ ‫ﻧﺼﻒ ﻋﻤﺮ ﻋﻴﺴﻰ ‬ ‫ﺍﻟﻮﻻﻳﺔ‬ ‫ﻟﻘﺪ ﺟﻌﻞ ﺍﷲ ﺍﻷﻭﻟﻴﺎﺀ ﺃﻭﺗﺎﺩﺍ ﳋﻴﻢ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﻷﻭﻟﻴﺎﺀ ﻳﻌﺼﻤﻮﻥ ﻣﻦ ﻛﻞ ﺯﻳﻎ ﻭﻋﻮﺝ‬ ‫ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻳﻐﻠﺒﻮﻥ ﺍﳌﺨﺎﻟﻔﲔ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‬

‫‪٧٧‬‬ ‫‪٨٣‬‬ ‫‪١٥٧‬‬

‫ﺍﻟﻮﻳﻞ‬ ‫ﻛﻠﻤﺔ ﺍﻟﻮﻳﻞ ﺗﺴﺘﺨﺪﻡ ﻟﻠﺪﻋﺎﺀ ﻋﻠﻰ ﺃﺣﺪ‬ ‫ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺍﺳﺘﺨﺪﺍﻡ ﻛﻠﻤﺔ ﺍﻟﻮﻳﻞ‬

‫‪٤٤‬‬

‫ﺍﻟﱵ ﺗﻌﲏ ﺍﻟﻠﻌﻨﺔ ﻭﺍﳍﻼﻙ‬

‫‪٤٧‬‬

‫ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ‬ ‫ﻟﻦ ﳛﺎﺭﺏ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﳌﻮﻋﻮﺩ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ‬ ‫ﻟﻘﺪ ﺃﹸﺧﺮﺟﺖ ﺃﻓﻮﺍﺝ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ‬

‫‪١٠٤‬‬ ‫‪١٠٦‬‬

‫عاقبة آتھم‬ ‫ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬ ‫ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻫﻨﺎﻙ ﻋﺎﱂ ﺁﺧﺮ ﲰﻲ ﺑﻴﻮﻡ‬ ‫ﺍﻟﺪﻳﻦ‬ ‫ﻳﻮﻧﺘﲑﻳﻦ )ﺍﳌﻮﺣﺪﻳﻦ(‬ ‫ﻓﺮﻗﺔ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﻮﺣﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺄﻥ‬ ‫ﻳﺴﻮﻉ ﺇﻧﺴﺎﻥ ﻭﺭﺳﻮﻝ ﻓﻘﻂ‬ ‫ﺍﳌﻼﻳﲔ ﻣﻦ ﺃﺗﺒﺎﻉ ﻫﺬﻩ ﺍﻟﻔﺮﻗﺔ ﻣﻮﺟﻮﺩﻭﻥ ﰲ‬ ‫ﺃﻣﲑﻛﺎ ﻭﺃﻭﺭﻭﺑﺎ‬ ‫ﺍﳌﻨﺎﻇﺮﺓ ﺑﲔ ﺍﻟﻔﺮﻗﺔ ﺍﳌﻮﺣﺪﺓ ﻭﺍﳌﺸﺮﻛﺔ‬

‫‪٩٥‬‬

‫‪٤١‬‬ ‫‪٤٤‬‬ ‫‪٢١٠‬‬

‫ﺍﻟﻴﻬﻮﺩﻳﺔ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻳﺸﻬﺪﻭﻥ ﺃ‪‬ﻢ ﱂ ﻳﺘﻠﻘﻮﺍ ﺗﻌﻠﻴﻢ ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﻟﻮ ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﺃﺧﱪﻭﺍ ﺑﺄﻥ ﺇﳍﺎ ﺳﻴﻮﻟﺪ ﻣﻦ‬ ‫ﺑﻄﻦ ﺍﻣﺮﺃﺓ ﳌﺎ ﺃﻧﻜﺮﻭﻩ‬

‫‪٥‬‬ ‫‪٥‬‬

‫ﻟﻴﺴﺖ ﻓﻴﻬﻢ ﻓﺮﻗﺔ ﺗﺆﻣﻦ ﺑﺎﻟﺘﺜﻠﻴﺚ‬ ‫ﻟﻘﺪ ﻛﻔﱠﺮ ﺍﻟﻴﻬﻮﺩ ﺍﳌﺴﻴ ‪‬ﺢ ﺑﺴﺒﺐ ﺗﺄﻭﻳﻠﻪ ﻟﻠﻨﺒﻮﺀﺓ‬

‫‪٤٤‬‬

‫ﻋﻦ ﺇﻳﻠﻴﺎ‬ ‫ﻭﺭﺩﺕ ﻛﻠﻤﺔ ﺍﻟﻮﻳﻞ ﰲ ﻛﻼﻡ ﺍﳌﺴﻴﺢ ﲝﻖ‬ ‫ﺍﻟﻴﻬﻮﺩ‬ ‫ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﺗﻌﻠﱠﻢ ﺍﻟﺘﻮﺭﺍﺓ ﻣﻦ ﺃﺳﺘﺎﺫ ﻳﻬﻮﺩﻱ‬ ‫ﻟﻘﺪ ﻭﺻﻒ ﺍﳌﺴﻴﺢ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﺑﺎﻷﻓﺎﻋﻲ‬ ‫ﻭﺃﻭﻻﺩ ﺍﻷﻓﺎﻋﻲ‬ ‫ﻟﻴﺴﺖ ﻓﻴﻬﻢ ﻓﺮﻗﺔ ﺗﺆﻣﻦ ﺑﺎﻟﺘﺜﻠﻴﺚ‬

‫‪٩٩‬‬ ‫‪٣٢‬‬ ‫‪١٧٧‬‬ ‫‪١٣‬‬ ‫‪٤٤‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٢٧‬‬

‫‪@ @õb þa@÷ŠèÏ‬‬ ‫ﺃ‬ ‫ﺁﺩﻡ ‬

‫‪٥٧ ،٤٣‬‬

‫ﺁ‪‬ﻢ )ﺍﻧﻈﺮ ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ(‬ ‫ﺁﻏﺎ ﺧﺎﻥ ﻣﻮﻟﻮﻱ‬

‫‪١٦٨‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻴﻚ ﻣﲑﺯﺍ‬

‫‪١٠٠‬‬ ‫‪٢٢٠‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﻣﻴﺎﻥ ﺍﶈﺘﺮﻡ ﻣﻦ ﺑﻨﺪﻭﺭﻱ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺻﺎﱀ ﳏﻤﺪ ﺍﳊﺎﺝ ﺍﷲ‬

‫‪٢٢٣‬‬

‫ﺭﻛﻬﺎﺳﻴﺘﻬـ؛ ﺍﻟﺘﺎﺟﺮ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻣﻨﺸﻲ‬

‫‪٢١٩‬‬

‫ﺍﺑﻦ ﺣﺰﻡ ﺍﻹﻣﺎﻡ‬ ‫ﺍﺑﻦ ﻋﺒﺎﺱ ‬

‫‪٢١٨‬‬ ‫‪٥١ ،٨١ ،١٠٠‬‬

‫ﺃﺑﻮ ﺍﳊﻤﻴﺪ ﺍﳌﻮﻟﻮﻱ‬ ‫ﺃﺑﻮ ﺍﳌﺆﻳﺪ ﺍﳌﻮﻟﻮﻱ‪ ،‬ﺍﻷﻣﺮﻭﻫﻲ؛ ﻣﺎﻟﻚ‬ ‫ﳎﻠﺔ "ﻣﻈﻬﺮ ﺍﻹﺳﻼﻡ" ﺃﲨﲑ ﺩﻋﻲ‬

‫‪٢٨‬‬ ‫‪٢١٤‬‬

‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺃﺑﻮ ﺯﻳﺪ‬ ‫‪١٤٨‬‬ ‫ﺃﺑﻮ ﺳﻌﻴﺪ ﺷﺎﻩ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪٧٣‬‬ ‫ﺃﺛﻨﺎﺳﻴﻮﺱ ﺍﻟﺴﻜﻨﺪﺭﻱ ﺍﻷﺳﻘﻒ ﳐﺘﺮﻉ‬ ‫ﺍﻟﺘﺜﻠﻴﺚ‬ ‫‪٤١‬‬ ‫ﺍﺣﺘﺸﺎﻡ ﺍﻟﺪﻳﻦ ﺍﳌﻮﻟﻮﻱ‪ ،‬ﻣﻦ ﻣﺮﺍﺩ ﺁﺑﺎﺩ؛‬ ‫ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪٧٠‬‬ ‫ﺃﲪﺪ ﺍﳊﺎﺝ ﻣﻦ ﲞﺎﺭﻯ‬ ‫‪٢١٦‬‬ ‫ﺃﲪﺪ ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻱ ﺍﳌﻮﻟﻮﻱ‬ ‫‪٧٩‬‬ ‫ﺃﲪﺪ ﺍﷲ ﺧﺎﻥ ﺍﳊﺎﻓﻆ ﺍﳊﺎﺝ‬ ‫‪٢١٥‬‬ ‫ﺃﲪﺪ ﺑﻴﻚ ﻣﺮﺯﺍ ﺍﳍﻮﺷﻴﺎﺭﺑﻮﺭﻱ‬ ‫‪٢٤١ ،٢٧،١٨٥‬‬ ‫ﺃﻭﺿﺎﻉ ﺃﲪﺪ ﺑﻴﻚ ﻭﻋﺎﺋﻠﺘﻪ‬ ‫‪٢٣٤‬‬ ‫ﺃﻭﺿﺎﻉ ﻋﺎﺋﻠﺘﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‬ ‫‪١٣٨‬‬ ‫‪٧٠‬‬

‫ﺍﻟﻨﺒﻮﺀﺓ ﲝﻖ ﺃﲪﺪ ﺑﻴﻚ ﻭﺻﻬﺮﻩ ﰲ‬ ‫ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ‬ ‫ﺇﻗﺮﺍﺭ ﺻﻬﺮ ﺃﲪﺪ ﺑﻴﻚ ﺑﺮﺟﻮﻋﻪ ﺧﻮﻓﺎ‬ ‫ﺑﻌﺪ ﻣﻮﺕ ﲪﻴﻪ ﻭﺫﻛﺮﻩ ﰲ ﺍﻟﺮﺳﺎﺋﻞ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﲝﻖ ﺻﻬﺮ ﺃﲪﺪ ﺑﻴﻚ ﻗﺪﺭ ﻣﱪﻡ‪،‬‬ ‫ﺗﻔﺼﻴﻠﻪ ﻭﺍﻟﻨﺺ ﺍﻟﻌﺮﰊ ﻟﻠﻨﺒﻮﺀﺓ‬

‫‪٢٤٠‬‬ ‫‪٢٧‬‬ ‫‪٢٩ ،٢٨‬‬

‫ﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺃﲪﺪ ﺑﻴﻚ ﺷﺮﻃﻴﺔ‬ ‫ﻭﺍﻧﺼﺮﺍﻑ ﺃﻫﻠﻪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﺇﱃ‬ ‫ﺍﻟﻀﺮﺍﻋﺔ ﻭﺍﻟﺪﻋﺎﺀ‬ ‫‪٢٣٨ ،٢٣٧‬‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻋﺘﺮﺍﺽ ﻋﺪﻡ ﻣﻮﺕ ﺻﻬﺮ‬ ‫ﺃﲪﺪ ﺑﻴﻚ ﺿﻤﻦ ﺍﳌﻴﻌﺎﺩ‬ ‫‪١٣٣‬‬ ‫ﻧﺒﻮﺀﺓ "ﺷﺎﺗﺎﻥ ﺗﺬﲝﺎﻥ" ﺗﺸﲑ ﺇﱃ ﺃﲪﺪ‬ ‫ﺑﻴﻚ ﻭﺻﻬﺮﻩ‬ ‫ﺃﲪﺪ ﺟﺎﻥ ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ ﺍﳊﺎﺟﻲ‬ ‫ﻛﺎﻥ ﻣﻦ ﻣﺮﻳﺪﻱ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ﻣﻦ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‬ ‫ﺃﲪﺪ ﺟﺎﻥ ﺍﳌﺪﺭﺱ ﺍﻟﺪﻫﻠﻮﻱ‬ ‫ﺃﲪﺪ ﺣﺴﻦ ﺑﻦ ﳏﻤﺪ ﺃﺣﺴﻦ ﺍﻷﻣﺮﻭﻫﻲ‬ ‫ﺃﲪﺪ ﺣﺴﻦ‬ ‫ﺃﲪﺪ ﺣﺴﻦ ﺷﻮﻛﺖ ﺍﳌﻮﻟﻮﻱ ﺻﺎﺣﺐ‬ ‫ﺟﺮﻳﺪﺓ "ﺷﺤﻨﻪ ﻫﻨﺪ"؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺃﲪﺪ ﺣﺴﻦ ﺍﻟﻜﻨﺠﺒﻮﺭﻱ ﺍﳌﻮﻟﻮﻱ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٢٤١‬‬ ‫‪٢٤٦‬‬ ‫‪٢٤٦‬‬ ‫‪٢٢٢‬‬ ‫‪٢١٨‬‬ ‫‪٢٨‬‬ ‫‪٧٠‬‬ ‫‪٧١‬‬

‫ﺃﲪﺪ ﺩﻳﻦ ﻣﻦ ﻛﻬﺎﺭﻳﺎﻥ‬ ‫ﺃﲪﺪ ﺩﻳﻦ ﻣﻦ ﻣﻨﺎﺭﻩ‬ ‫ﺃﲪﺪ ﺩﻳﻦ ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﻓﻆ‬ ‫ﺃﲪﺪ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﺭﺍﻣﺒﻮﺭ‬

‫‪٧٠‬‬

‫ﺃﲪﺪ ﺷﺎﻩ ﺳﻴﺪ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٧٣‬‬

‫‪٢٢٧‬‬ ‫‪٢٢٦‬‬ ‫‪١٦٨‬‬

‫الفھارس‬ ‫ﺃﲪﺪ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﺍﳌﻮﻟﻮﻱ‪ ،‬ﺳﻬﺎﺭﻧﺒﻮﺭ؛‬ ‫ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺃﲪﺪ ﻋﻠﻲ ﺷﺎﻩ ﺳﻴﺪ‬ ‫ﺇﺳﻼﻡ ﺃﲪﺪ ﺍﻟﺒﻨ‪‬ﺎﺀ‬ ‫ﺇﲰﺎﻋﻴﻞ ﺍﻷﻣﺮﺗﺴﺮﻱ ﻣﻴﺎ ﹾﻥ‬ ‫ﺇﲰﺎﻋﻴﻞ ﻣﻴﺎ ﹾﻥ ﻣﻦ ﺳﺮﺳﺎﻭﻩ‬ ‫ﺃﺷﺮﻑ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺇﺷﻌﻴﺎﻩ ‬ ‫ﺃﺻﻐﺮ ﻋﻠﻲ ﺷﺎﻩ ﺳﻴﺪ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺃﺻﻐﺮ ﻋﻠﻲ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻻﻫﻮﺭ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺍﻓﺘﺨﺎﺭ ﺃﲪﺪ ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ‬ ‫ﺃﻛﱪ ﺑﻴﻚ ﻣﲑﺯﺍ‬ ‫ﺍﻟﺘﻔﺎﺕ ﺃﲪﺪ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺍﷲ ﺩﺍﺩ ﺍﻟﻜﺎﺗﺐ ﻣﻨﺸﻲ‬ ‫ﺍﷲ ﺩﺗﻪ ﺑﻼﱐ‬ ‫ﺍﷲ ﺩﺗﺎ ﺧﺎﻥ ﻣﻴﺎ ﹾﻥ‬ ‫ﺍﷲ ﺩﺗﺎ ﻣﻴﺎ ﹾﻥ ﻣﻦ ﺟﺎﻣﻮﻥ‬ ‫ﺍﷲ ﺩﺗﺎ ﻣﻴﺎﻥ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ‬ ‫ﺍﷲ ﺩﺗﺎ ﻣﻴﺎﻥ ﻣﻦ ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺍﷲ ﺭﻛﻬﺎ ﺍﳊﺎﺝ‬ ‫ﺇﻟﻪ ﲞﺶ ﺍﻟﺘﻮﻧﺴﻮﻱ ﺷﻴﺦ‬ ‫ﺇﻟﻪ ﲞﺶ ﻣﻨﺸﻲ‬ ‫ﺇﻟﻪ ﲞﺶ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺇﻟﻪ ﲞﺶ ﻣﻴﺎﻥ ﻣﻦ ﺃﻣﺮﺗﺴﺮ‬ ‫ﺇﻟﻪ ﺩﻳﻦ ﺷﻴﺦ ﺍﳊﺎﻓﻆ‬ ‫ﺇﳍﻲ ﲞﺶ ﺍﳌﻠﺘﺎﱐ ﺑﺎﺑﻮ‬ ‫ﺇﻟﻴﺎﺱ ‬ ‫ﺇﻣﺎﻡ ﺍﻟﺪﻳﻦ ﻣﻨﺸﻲ‬ ‫ﺇﻣﺎﻡ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ ﻣﻦ ﺳﻴﻜﻬﻮﺍﻥ‬ ‫ﺃﻣﺎﻧﺔ ﺧﺎﻥ ﻣﻨﺸﻲ‬

‫عاقبة آتھم‬

‫‪٢٨‬‬

‫ﺇﻣﺪﺍﺩ ﻋﻠﻲ ﺷﺎﻩ ﻣﲑ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺃﻣﲑ ﺣﺴﻦ ﺧﻠﻒ ﺑﲑ ﻋﺒﺪ ﺍﷲ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪٧٣‬‬ ‫ﺃﻣﲑ ﺣﺴﲔ ﺍﻟﻘﺎﺿﻲ ‪‬ﲑﻩ‬ ‫‪٢١٧‬‬ ‫ﺃﻣﲑ ﻋﻠﻲ ﺷﺎﻩ ﺳﻴﺪ‬ ‫‪٢١٧‬‬ ‫ﺃﻣﲑ ﻋﻠﻲ ﺷﺎﻩ ﻣﻮﻟﻮﻱ ﻣﻦ ﺃﲨﲑ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪٧١‬‬ ‫ﺃﻣﲑ ﻋﻠﻲ ﻣﻦ ﺳﻬﺎﺭﻧﺒﻮﺭ‬ ‫‪٧٠‬‬ ‫ﺃﻣﲔ ﺑﻴﻚ ﻣﲑﺯﺍ‬ ‫‪٢١٤‬‬ ‫ﺍﻫﺘﻤﺎﻡ ﻋﻠﻲ ﺳﻴﺪ‬ ‫‪٢٢٥‬‬ ‫ﺁﺭﻳﻮﺱ ﺍﻷﺳﻘﻒ ﺍﳌﻨﻜﺮ ﻟﻠﺘﺜﻠﻴﺚ‬ ‫‪٤١‬‬ ‫‪١٢،٩٨،٩٩،١٠٨،١١٢،١٩٥‬‬ ‫ﺇﻳﻠﻴﺎ‬ ‫ﻟﻘﺪ ﺃﻭﻝ ﻋﻴﺴﻰ ﻧﺒﻮﺀﺓ ﻧﺰﻭﻟﻪ‬ ‫‪٩٨‬‬ ‫ﺃﻳﻮﺏ ﺑﻴﻚ ﻣﲑﺯﺍ‬ ‫‪٢١٥‬‬ ‫‪٧٢‬‬

‫‪٧٠‬‬ ‫‪٢٢٤‬‬ ‫‪٢٢٧‬‬ ‫‪٢٢١‬‬ ‫‪٢١٦‬‬ ‫‪٧٣‬‬ ‫‪٢٣٦‬‬ ‫‪٧٣‬‬ ‫‪٦٩‬‬ ‫‪١٢٥‬‬ ‫‪٢٢٣‬‬ ‫‪٧١‬‬ ‫‪٢٢٥‬‬

‫ﺏﺕﺙ‬ ‫ﺑﺎﺩﻝ ﺷﺎﻩ ﺍﻟﺒﺪﺍﻳﻮﱐ ﻣﲑﺯﺍ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪٧٢‬‬ ‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻹﻣﺎﻡ )ﺍﻧﻈﺮ ﳏﻤﺪ ﺑﻦ‬ ‫‪١٠٠،١٠٢‬‬ ‫ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ(‬ ‫ﺑﺪﺭ ﺍﻟﺪﻳﻦ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪٧٣‬‬ ‫ﺑﺮﻛﺖ ﻋﻠﻲ ﺍﳌﺮﺣﻮﻡ‬ ‫‪٢٢٦‬‬ ‫ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﳉﻬﻠﻤﻲ ﺍﳌﻮﻟﻮﻱ‬ ‫‪٢٠٠‬‬ ‫ﺑﺸﲑ ﺃﲪﺪ ﻣﺮﺯﺍ )ﺍﺑﻦ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ‬

‫‪٧١‬‬

‫ﺍﳌﻮﻋﻮﺩ (‬ ‫ﺑﻠﻌﺎﻡ ﺑﺎﻋﻮﺭ‬ ‫‪‬ﻮﱄ ﺧﺎ ﹾﻥ ﺍﳌﺴﻴﺤﻲ‪ ،‬ﻣﺎﺕ ﺣﺰﻧﺎ ﻋﻠﻰ‬ ‫ﻣﻮﺕ ﺁ‪‬ﻢ‬ ‫ﺑﻮﺭﻱ ﺧﺎﻥ ﺍﻟﺪﻛﺘﻮﺭ‬ ‫ﺑﻮﻟﹸﺲ‬ ‫ﻟﻘﺪ ﺃﻓﺴﺪ ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ ﻛﺜﲑﺍ‬ ‫ﺑﲑ ﲞﺶ ﻣﻨﺸﻲ ﺟﺎﻟﻨﺪﻫﺮ‬

‫‪١٦٨‬‬ ‫‪٢٢٢‬‬ ‫‪٢٢١‬‬ ‫‪٢٣٩‬‬ ‫‪٢٢٢‬‬ ‫‪٢١٩‬‬ ‫‪١٥٤‬‬ ‫‪٢٢٠‬‬ ‫‪٢٢٢‬‬ ‫‪٢٢٦‬‬ ‫‪١٣٥‬‬ ‫‪١٠٨‬‬ ‫‪٢٢٣‬‬ ‫‪٢١٥‬‬ ‫‪٢٢١‬‬

‫‪١٨٧‬‬ ‫‪٢٣‬‬ ‫‪٣‬‬ ‫‪٢٢١‬‬ ‫‪٢١٠‬‬ ‫‪٢١٨‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٢٩‬‬

‫ﺑﲑ ﲞﺶ ﻣﻴﺎﻥ ﻟﺪﻫﻴﺎﻧﻪ‬

‫‪٢١٨‬‬

‫ﺑﲑ ﺻﺎﺣﺐ ﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻟﺴﻨﺪﻫـ‬ ‫ﻟﻘﺪ ﻛﺸﻒ ﻋﻠﻴﻪ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ﺻﺎﺩﻕ‬ ‫ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺑﺎﺑﻮ‬ ‫ﺗﺎﺝ ﳏﻤﺪ ﺧﺎﻥ ﻣﻨﺸﻲ‬ ‫ﺗﺸﺮﺍﻍ ﺩﻳﻦ ﺍﻟﻘﺎﺿﻲ‬ ‫ﺗﺸﺮﺍﻍ ﻋﻠﻲ ﺷﻴﺦ ﺍﻟﻌﻤﺪﺓ‬ ‫ﺗﻮﻛﻞ ﺷﺎﻩ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪‬ﺎﻛﺮﺩﺍﺱ ﺍﻟﻘﺴﻴﺲ‬ ‫ﺛﻨﺎﺀ ﺍﷲ ﺍﻷﻣﺮﺗﺴﺮﻱ ﺍﻟﺸﻴﺦ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٢٤٦‬‬

‫‪٦٩‬‬

‫ﺝﺡﺥ‬ ‫ﺟﺎﺑﺮ ﺍﳉﻌﻔﻲ‬

‫‪٢٣٣‬‬

‫ﺣﺴﲔ ﺷﺎﻩ ﺍﳌﻮﺩﻭﺩﻱ ﺳﻴﺪ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺣﺴﲔ ﻋﺮﺏ ﳝﺎﱐ ﺍﻟﺸﻴﺦ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺣﺴﻴﲏ ﺧﺎﻥ‬ ‫ﺣﺸﻤﺖ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺣﻔﻴﻆ ﺍﻟﺪﻳﻦ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﲪﻴﺪ ﺍﻟﺪﻳﻦ ﻣﻨﺸﻲ‬ ‫ﺣﻴﺪﺭ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺧﺎﺩﻡ ﺣﺴﲔ ﻣﻴﺎ ﹾﻥ‬ ‫ﺧﺎﻥ ﻣﻠﻚ ﺍﳌﻮﻟﻮﻱ‬ ‫ﺧﺪﺍ ﲞﺶ ﺑﲑ ﺟﻲ ﺩﻳﺮﻩ ﺩﻭﻥ‬ ‫ﺧﺪﺍ ﲞﺶ ﺍﻟﺸﻴﺦ ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﺧﺪﺍ ﲞﺶ ﻣﺮﺯﺍ‬ ‫ﺍﺳﺘﻔﺎﺩﺕ ﺍﳉﻤﺎﻋﺔ ﰲ ﺇﻟﻪ ﺁﺑﺎﺩ ﺑﺈﻗﺎﻣﺘﻪ‬ ‫ﻫﻨﺎﻙ‬ ‫ﺧﺪﺍ ﲞﺶ ﻣﻴﺎ ﹾﻥ ﺑﻄﺎﻟﺔ‬ ‫ﺧﺼﻴﻠﺔ ﻋﻠﻲ ﺷﺎﻩ ﺳﻴﺪ‬

‫‪٢٢٣‬‬

‫ﺧﻮﺍﺟﻪ ﻋﻠﻲ ﻗﺎﺿﻲ‬ ‫ﺧﲑ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ‬

‫‪٢١٥‬‬

‫ﺩﺭﺯ‬ ‫ﺩﺍﻭﺩ ‬ ‫ﺩﺭﻳﱪ‬

‫ﺟﺎﻥ ﳏﻤﺪ ﻣﻴﺎ ﹾﻥ‬ ‫ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺒﺨﺎﺭﻱ ﺷﺎﻩ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻣﻨﺸﻲ‬ ‫ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺧﻮﺍﺟﻪ ﰊ ﺍﻳﻪ ﻻﻫﻮﺭ‬ ‫ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﺍﳌﻮﻟﻮﻱ ﻣﻦ "ﺳﻴﺪ ﻭﺍﻟﻪ"‬ ‫ﲨﺎﻝ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ ﻣﻦ ﺳﻴﻜﻬﻮﺍﻥ‬ ‫ﺟﻴﻮﻥ ﻋﻠﻲ ﺳﻴﺪ‬ ‫ﺟﻮﻫﺮ ﻋﻠﻲ ﻣﻨﺸﻲ‬

‫‪٢٤٥‬‬ ‫‪٢١٦‬‬ ‫‪٢١٨‬‬ ‫‪٢٢٢‬‬ ‫‪٢١٨‬‬ ‫‪٧٢‬‬ ‫‪٤٢‬‬

‫‪٢١٧‬‬ ‫‪٧٢‬‬ ‫‪٢١٣‬‬ ‫‪٢١٦‬‬ ‫‪٢٢٥‬‬ ‫‪٢١٤‬‬

‫ﺣﺎﻣﺪ ﺷﺎﻩ ﺳﻴﺪ‬ ‫ﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ ﻣﻨﺸﻲ‬ ‫‪٢٢٤‬‬ ‫ﺣﺒﻴﺐ ﺍﷲ ﺍﳌﺮﺣﻮﻡ ﺍﳌﻮﻟﻮﻱ‬ ‫‪٢٢٧‬‬ ‫ﺣﺒﻴﺐ ﺷﺎﻩ ﺍﳌﻮﻟﻮﻱ‬ ‫‪٢١٦‬‬ ‫ﺣﺮﻣﺖ ﻋﻠﻲ ﻛﺮﺍﺭﻭﻱ ﺍﻟﺸﻴﺦ‬ ‫‪٢٢٧‬‬ ‫ﺣﺴﺎﻡ ﺍﻟﺪﻳﻦ ﻣﻴﺎ ﹾﻥ ﺍﳌﺴﻴﺤﻲ ﺭﺋﻴﺲ ‪،١٦ ،١١ ،٤‬‬ ‫‪٤٥ ،٤٢ ،٣٤‬‬ ‫ﲢﺮﻳﺮ ﳎﻠﺔ ﻛﺸﻒ ﺍﳊﻘﺎﺋﻖ‬ ‫ﺣﺴﻦ ﻋﻠﻲ ﺍﳌﻮﻟﻮﻱ‬ ‫‪٢١٧‬‬ ‫‪٢١٤‬‬

‫ﻛﺘﺐ ﰲ ﻛﺘﺎﺑﻪ ﺃﻥ ﺍﻷﺳﻘﻒ "ﺃﺛﻨﺎﺳﻴﻮﺱ‬ ‫ﺍﻟﺴﻜﻨﺪﺭﻱ" ﻛﺎﻥ ﻣﺆﺳﺲ ﻋﻘﻴﺪﺓ‬ ‫ﺍﻟﺘﺜﻠﻴﺚ‬ ‫ﺩﻟﺪﺍﺭ ﻋﻠﻲ ﺳﻴﺪ ﻣﻦ ﺑﻠﻬﻮﺭ ﻛﺎﻧﺒﻮﺭ‬ ‫ﺩﻟﺪﺍﺭ ﻋﻠﻲ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺩﻟﻴﺐ ﺳﻨﺠﻬـ )ﺍﺑﻦ ﺭﳒﻴﺖ ﺳﻨﺠﻬـ(‬ ‫ﺩﻭﺳﺖ ﳏﻤﺪ ﺍﳌﻮﻟﻮﻱ‬ ‫ﺩﻳﺎﻧﻨﺪ ﺍﻟﺒﺎﻧﺪﻳﺖ‪ ،‬ﻣﺆﺳﺲ ﺁﺭﻳﺎ ﲰﺎﺝ‬

‫‪٧٢‬‬ ‫‪٦٩‬‬ ‫‪٢٢٧‬‬ ‫‪٧٠‬‬ ‫‪٧١‬‬ ‫‪٢١٥‬‬ ‫‪٧٢‬‬ ‫‪٢٢٥‬‬ ‫‪٢٢٢‬‬ ‫‪٢١٨‬‬ ‫‪٢٢٥‬‬ ‫‪٢١٥‬‬ ‫‪٢٤١‬‬ ‫‪٢٢٤‬‬ ‫‪٢٢٣‬‬ ‫‪٢١٨‬‬ ‫‪٢١٥‬‬ ‫‪١١،١٢،٥٩‬‬ ‫‪٤١‬‬

‫‪٥١‬‬ ‫‪٢٢٥‬‬ ‫‪٧٠‬‬ ‫‪١٨٥‬‬ ‫‪٢٢٥‬‬ ‫‪١٨٥‬‬

‫الفھارس‬

‫عاقبة آتھم‬

‫‪٣٠‬‬

‫ﺭﺟﺐ ﺩﻳﻦ ﺗﺎﺟﺮ ﺧﻠﻴﻔﻪ‬

‫‪٢١٨‬‬

‫ﺭﺟﺐ ﻋﻠﻲ ﺍﳌﺘﻘﺎﻋﺪ‬ ‫ﺭﲪﻦ ﺷﺎﻩ‬ ‫ﺭﲪﺔ ﺍﷲ ﺍﻟﺘﺎﺟﺮ ﺷﻴﺦ‬ ‫ﺫﻛﺮ ﻣﺴﺎﻋﺪﺗﻪ ﺍﳌﺎﻟﻴﺔ ﻏﲑ ﺍﻟﻌﺎﺩﻳﺔ‬ ‫ﺭﲪﺔ ﺍﷲ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻣﲑﺑﻮﺭ ﺟﺎﻣﻮﻥ؛‬ ‫ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺭﺣﻴﻢ ﺍﷲ ﺍﳌﻮﻟﻮﻱ‬ ‫ﺭﺣﻴﻢ ﲞﺶ ﻣﻨﺸﻲ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫ﺭﺣﻴﻢ ﲞﺶ ﻣﻴﺎﻥ ﻣﻦ ﺃﻣﺮﺗﺴﺮ‬ ‫ﺭﺳﺘﻢ ﻋﻠﻲ ﻣﻨﺸﻲ ﻣﻔﺘﺶ ﺍﶈﻜﻤﺔ‬ ‫ﺭﺳﻞ ﺑﺎﺑﺎ )ﺍﻧﻈﺮ ﻏﻼﻡ ﺭﺳﻮﻝ ﺭﺳﻞ ﺑﺎﺑﺎ‬ ‫ﺃﻳﻀﺎ(‬ ‫ﺭﺷﻴﺪ ﺃﲪﺪ ﺍﻟﻐﻨﻐﻮﻫﻲ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺭﺷﻴﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺪﻛﺘﻮﺭ ﺧﻠﻴﻔﻪ‬ ‫ﺭﺿﻲ ﺍﻟﺪﻳﻦ ﻗﺎﺿﻲ‬ ‫ﺭﻣﻀﺎﻥ ﻋﻠﻲ ﺳﻴﺪ‬

‫‪٢٢٧‬‬

‫ﻗﺼﻴﺪﺓ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺸﺘﺎﺋﻢ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺎﻣﺎﻥ ﰲ ﺍﻹﳍﺎﻡ ﻫﻮ ﺳﻌﺪ ﺍﷲ‬ ‫ﺳﻌﻴﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺍﻣﺒﻮﺭﻱ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺳﻼﻡ ﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺳﻠﻄﺎﻥ ﳏﻤﺪ ﻣﺮﺯﺍ )ﺻﻬﺮ ﻣﺮﺯﺍ ﺃﲪﺪ‬ ‫ﺑﻴﻚ(‬ ‫ﺍﻟﺮﺩ ﺍﳌﻔﺼﻞ ﻋﻠﻰ ﺍﻋﺘﺮﺍﺽ ﻋﺪﻡ ﻭﻓﺎﺗﻪ‬ ‫ﺿﻤﻦ ﺍﳌﻴﻌﺎﺩ‬ ‫ﺳﻠﻄﺎﻥ ﳏﻤﺪ ﻣﻴﺎﻥ ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫ﺳﻠﻄﺎﻥ ﳏﻤﻮﺩ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻣﻴﻠﻪ ﺑﻮﺭ‬ ‫ﻣﺪﺭﺍﺱ‬ ‫ﺳﻠﻄﺎﻥ ﳏﻤﻮﺩ ﺍﳌﻮﻟﻮﻱ ﻗﺎﺿﻲ ﻣﻦ ﻗﺮﻳﺔ‬ ‫ﺃﻋﻮﺍﻥ ﻭﺍﻟﻪ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻮﻧﺴﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺳﻮﺍﻣﻲ ﺷﻮﻏﻦ ﺗﺸﺎﻧﺪﺭ‪ ،‬ﺻﺎﺣﺐ‬ ‫ﺍﻗﺘﺮﺍﺡ ﻋﻘﺪ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ ﺍﻟﻌﺎﳌﻲ‬

‫‪١٨٩‬‬

‫‪٢١٤‬‬

‫ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﻹﻣﺎﻡ )ﻣﺆﻟﻒ ﺗﻔﺴﲑ ﺍﻟﺪﺭ‬ ‫ﺍﳌﻨﺜﻮﺭ(‬

‫‪١٨٠‬‬

‫ﺭﻭﺭﺍ ﺍﶈﺘﺮﻡ ﻣﻨﺸﻲ‬ ‫ﺭﻭﺷﻦ ﺩﻳﻦ ﻣﻨﺸﻲ‬ ‫ﺯﻳﻦ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻨﺸﻲ‬

‫‪٢١٧‬‬ ‫‪٢١٦‬‬ ‫‪٢٠٠‬‬ ‫‪١٦٨‬‬ ‫‪٢١٩‬‬ ‫‪٢١٧‬‬ ‫‪٢٢١‬‬ ‫‪٢٢٣‬‬ ‫‪٦٩‬‬ ‫‪٦٩‬‬ ‫‪٢٠٠‬‬ ‫‪٢٢٧‬‬ ‫‪٢٢٥‬‬ ‫‪٢٢٣‬‬

‫‪٢٠٢،٢٢٤،٢٣‬‬

‫ﺱﺵ‬ ‫ﺳﺮﺍﺝ ﺍﳊﻖ ﺻﺎﺣﺒﺰﺍﺩﻩ ﺑﲑ‬ ‫ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﻗﺎﺿﻲ ﻣﻦ ﻗﺎﺿﻲ ﻛﻮﺕ‬ ‫ﺳﺮﺍﺝ ﺍﻟﺪﻳﻦ ﻣﻨﺸﻲ ﺗﺮﻣﻞ ﻛﻬﲑﻱ‬ ‫ﺳﺮﺩﺍﺭ ﳏﻤﺪ ﺍﳌﻮﻟﻮﻱ‬ ‫ﺳﺮﻓﺮﺍﺯ ﺧﺎﻥ ﻣﻨﺸﻲ‬ ‫ﺳﻌﺪ ﺍﷲ ﺧﺎﻥ‬ ‫ﺳﻌﺪ ﺍﷲ ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ )ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ(؛‬ ‫ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺃﺭﺳﻞ ﺇﱃ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‬

‫‪٢٠٠‬‬ ‫‪٢٢٠‬‬ ‫‪٢١٩‬‬ ‫‪٢٢٥‬‬ ‫‪٢٢٤‬‬ ‫‪٢٢٧‬‬ ‫‪٥٨‬‬ ‫‪٥٨‬‬

‫ﺷﺎﺩﻱ ﺧﺎﻥ ﻣﻴﺎﻥ‬ ‫ﺷﺎﻩ ﺩﻳﻦ ﻣﻨﺸﻲ‬ ‫ﺷﺪﺍﺩ‬ ‫ﺷﺮﻑ ﺍﻟﺪﻳﻦ ﺗﺸﻮﻫﺪﺭﻱ‬ ‫ﺷﺮﻳﻒ ﺃﲪﺪ ﻣﺮﺯﺍ )ﳒﻞ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ (‬ ‫ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺮﻳﺔ ﻏﻼﻡ ﻧﱯ‬ ‫ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ‪ ،‬ﺷﻴﺦ ﻟﺪﻫﻴﺎﻧﺔ‬ ‫ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ ﺍﻟﻐﺰﻧﻮﻱ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﺷﻬﺎﻣﺖ ﺧﺎﻥ ﻣﻴﺎﻥ ﻣﻦ ﻧﺎﺩﻭﻥ ﻛﺎﻧﻐﺮﻩ‬ ‫ﺷﲑ ﳏﻤﺪ ﺧﺎﻥ‬

‫‪٢٤٠‬‬ ‫‪٧٠‬‬ ‫‪٧٣‬‬ ‫‪٢٣٨‬‬ ‫‪٦‬‬ ‫‪٢٢٢‬‬ ‫‪٢١٩‬‬ ‫‪٧٢‬‬ ‫‪٧١‬‬

‫‪٢١٧‬‬ ‫‪٢٢٣‬‬ ‫‪٨٣‬‬ ‫‪٢٢١‬‬ ‫‪١٩٨‬‬ ‫‪٢٢٦‬‬ ‫‪٢١٥‬‬ ‫‪٢١٩‬‬ ‫‪٢٢٦‬‬ ‫‪٢١٦‬‬

‫عاقبة آتھم‬

‫‪٣١‬‬

‫ﺷﲑ ﳏﻤﺪ ﺷﻴﺦ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪١٦٨‬‬

‫ﺷﲑ ﳏﻤﺪ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻫﻮﻫﻦ ﺷﺎﻫﺒﻮﺭ‬

‫‪٢٢٣‬‬

‫ﺹﺽﻁﻅ‬ ‫ﺻﺎﺑﺮ ﻋﻠﻲ ﺍﳊﺎﻓﻆ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺻﺎﺣﺐ ﺩﻳﻦ‬ ‫‪٢٢٦‬‬ ‫ﺻﺎﺩﻕ ﺣﺴﲔ ﳐﺘﺎﺭ ﻣﻨﺸﻲ‬ ‫‪٢١٩‬‬ ‫ﺻﺎﺩﻕ ﻋﻠﻲ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪٧٢‬‬ ‫ﺻﺎﱀ ﳏﻤﺪ ﺍﳊﺎﺝ ﺍﷲ ﺭﻛﻬﺎ‬ ‫‪٢٤٥ ،٢١٩‬‬ ‫ﺳﻴﺘﻬـ‬ ‫ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪١٦٨‬‬ ‫ﺻﻔﺪﺭ ﺣﺴﲔ ﺍﳌﻮﻟﻮﻱ‬ ‫‪٢٢١‬‬ ‫ﺻﻔﺪﺭ ﻋﻠﻲ ‪‬ﻨﺪﺍﺭﻩ ﻣﻨﺸﻲ‬ ‫‪٤٢‬‬ ‫‪٧٣‬‬

‫ﺻﻮﰲ ﺟﺎﻥ ﺍﳌﺮﺍﺩ ﺁﺑﺎﺩﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻃﻮﻣﺲ ﻫﺎﻭﻝ‬ ‫ﻇﻔﺮ ﺃﲪﺪ ﻣﻨﺸﻲ ﻣﻦ ﻛﺒﻮﺭ‪‬ﻠﻪ‬ ‫ﻇﻬﻮﺭ ﺍﳊﺴﲔ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻇﻬﻮﺭ ﻋﻠﻲ ﺳﻴﺪ‬ ‫ﻋﺎﺑﺪ ﺣﺴﲔ ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﺝ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺎﱂ ﺩﻳﻦ ﻣﻴﺎ ﹾﻥ‬ ‫ﻋﺎﱂ ﺷﺎﻩ‬ ‫ﻋﺒﺎﺱ ﺧﺎﻥ ﻣﻴﺎﻥ‬

‫‪٧٢‬‬ ‫‪٢١٥‬‬ ‫‪٤٢‬ﻭ‪٤٦‬‬ ‫‪٢١٤‬‬ ‫‪٧٢‬‬ ‫‪٢٠٠‬‬ ‫‪٧١‬‬ ‫‪٢٢٤‬‬ ‫‪٢٢٣‬‬ ‫‪٢٢٢‬‬

‫ﻋﺒﺪ ﺍﻷﺣﺪ ﺍﻟﻘﺎﺿﻲ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﻐﺰﻧﻮﻱ ﺍﳌﻮﻟﻮﻱ؛ ‪٢٢٨،٦٩،٢٤‬‬ ‫‪٤‬‬ ‫ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﳊﻖ ﺍﳌﻮﻟﻮﻱ ﺍﻟﺪﻫﻠﻮﻱ‪،‬‬ ‫ﻣﺆﻟﻒ ﺗﻔﺴﲑ "ﺣﻘﺎﱐ"؛ ﺩﻋﻲ ‪ ٦٩‬ﻭ‪٢٠٥‬‬ ‫ﻭ‪ ٢٢٨‬ﻭ‪٢٤٤‬‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒ ‪‬ﺪ ﺍﳊﻖ ﺍﻟﻐﺰﻧﻮﻱ ﰒ ﺍﻷﻣﺮﺗﺴﺮﻱ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪٦٣‬‬ ‫‪٧٠‬‬

‫الفھارس‬ ‫ﺍﺩﻋﺎﺅﻩ ﺑﻮﻻﺩﺓ ﺍﻻﺑﻦ ﻋﻨﺪﻩ ﺑﺎﻃﻞ‬ ‫ﺭﺋﻴﺲ ﺍﻟﺪﺟﺎﻟﲔ‪ ،‬ﺍﳌﻨﻜﺮ ﺑﺘﺤﻘﻖ ﻧﺒﻮﺀﺓ‬ ‫ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‬ ‫‪٢٢٩‬‬ ‫ﻭﺳﻮﺳﻮﺗﻪ ﺑﺄﻥ ﻇﻬﻮﺭ ﺍﳌﻬﺪﻱ ﻳﻨﺒﻐﻲ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ‬ ‫‪٢٣٠‬‬ ‫ﺗﺄﺛﲑ ﻣﺒﺎﻫﻠﺘﻪ ﺍﳌﺰﻋﻮﻡ‬ ‫‪٢٩٣‬‬ ‫ﻋﺒﺪ ﺍﳊﻖ ﺍﳌﻨﺸﻲ ﺍﶈﺘﺮﻡ‬ ‫‪٢١٧‬‬ ‫‪٢٢٧‬ﻭ‪٦٩‬‬ ‫ﻋﺒﺪ ﺍﳊﻖ ﺍﳌﻮﻟﻮﻱ‬ ‫ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺧﺎﻥ ﺍﻟﺪﻛﺘﻮﺭ‬ ‫‪٢٢١‬‬ ‫‪٢٠٤‬‬

‫ﻋﺒﺪ ﺍﳊﻜﻴﻢ ﺍﳌﻮﻟﻮﻱ‬ ‫ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﶈﺘﺮﻡ ﺍﳌﻮﻟﻮﻱ‬ ‫ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺍﻟﺪﻫﻠﻮﻱ؛ ﺍﳌﻮﻟﻮﻱ ﻣﺪﻳﺮ‬ ‫ﻣﻄﺒﻌﺔ ﺃﻧﺼﺎﺭﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﺷﻬﺰﺍﺩﻩ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫ﻋﺒﺪ ﺍﳋﺎﻟﻖ ﻣﻴﺎﻥ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺃﻣﲑ ﻛﺎﺑﻮﻝ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﳏﺼﻞ ﺍﻟﻀﺮﺍﺋﺐ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳊﺎﺝ‬

‫‪٢١٨‬‬

‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺳﻴﺘﻬـ ﺍﶈﺘﺮﻡ‪ ،‬ﺍﳊﺎﺝ ﺍﷲ‬ ‫ﺭﻛﻬﺎ ﻣﻊ ﺃﻫﻞ ﺑﻴﺘﻪ ﻣﻦ ﻣﺪﺭﺍﺱ‬

‫‪٢١٥‬‬

‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻛﺎﺗﺐ ﺍﳌﻨﺸﻲ ﻻﻫﻮﺭ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻣﻨﺸﻲ ﻛﺒﻮﺭ‪‬ﻠﻪ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻛﻬﻴﻮﺍﻝ ﺟﻬﻠﻢ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ‪ -‬ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ‪-‬‬ ‫ﺍﻟﺸﻴﺦ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﶈﺘﺮﻡ‪ -‬ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ‪-‬‬ ‫ﺍﻟﺸﻴﺦ ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬ ‫ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻘﺎﺿﻲ‬ ‫ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﻣﻴﺎﻥ‬ ‫ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ‪ ،‬ﺍﻟﺸﻴﺦ‬ ‫ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٢٢٦‬‬ ‫‪٢١٩‬‬ ‫‪٢٢٦‬‬ ‫‪٢١٥‬‬ ‫‪٢١٤‬‬ ‫‪٨٦‬‬ ‫‪٢٢٦‬‬

‫‪٢٢٣‬‬ ‫‪٢١٤‬‬ ‫‪٢٢٢‬‬ ‫‪٢٢٥‬‬ ‫‪٢١٨‬‬ ‫‪٢٢٠‬‬ ‫‪٢٨٦‬‬ ‫‪٢١٥‬‬ ‫‪٧٢‬‬

‫الفھارس‬

‫عاقبة آتھم‬

‫‪٣٢‬‬

‫ﻋﺒﺪ ﺍﻟﺸﻜﻮﺭ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ‬

‫‪٢٢٦‬‬

‫ﻋﺒﺪ ﺍﻟﺴﺒﺤﺎﻥ ﻣﻴﺎﻥ‬ ‫ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﺍﳊﻜﻴﻢ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻣﻴﺎﻥ ﻣﻦ ﺍﻟﺴﻨﻮﺭ‬ ‫ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﻣﻴﺎﻥ ﻣﻦ ﻧﺎﺭﻭﻭﺍﻝ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻴﺎﻥ ﺟﺎﰊ ﺍﻟﻀﺮﺍﺋﺐ‬ ‫ﺗﱪﻉ ﲟﺎﺋﺔ ﺭﻭﺑﻴﺔ ﻋﻠﻰ ﺩﺧﻠﻪ ﺍﻟﻘﻠﻴﻞ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻌﺮﻭﻑ ﺑﻌﺰﻳﺰ ﺩﻳﻦ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻴﺎﻥ ﻣﻦ ﺩﳍﻲ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻴﺎﻥ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻴﺎﻥ ﺍﳌﺴﻠﻢ ﺍﳉﺪﻳﺪ‬ ‫ﻋﺒﺪ ﺍﻟﻌﻠﻲ ﻣﻴﺎﻥ‬ ‫ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٢٢٦‬‬

‫ﺣﺰﻥ ﺃﺻﺪﻗﺎﺀ ﺁ‪‬ﻢ ﻋﻠﻰ ﻣﻮﺗﻪ‬ ‫ﺫﻛﺮ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺂ‪‬ﻢ ﰲ ﺍﻹﻋﻼﻥ‬ ‫ﱂ ﻳﺴﺘﻄﻊ ﺇﺛﺒﺎﺕ ﺃﻥ ﺗﻌﻠﻴﻢ ﺍﻟﺬﻱ ﻳﻨﺴﺒﻪ ﺇﱃ‬ ‫ﺍﻹﳒﻴﻞ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‬ ‫ﺭﺅﻳﺔ ﺁ‪‬ﻢ ﻟﻠﻤﻼﺋﻜﺔ ﻭﻗﻮﻟﻪ "ﺃﻧﺎ ﺃﺧﺎﻑ‬ ‫ﺍﳌﻼﺋﻜﺔ ﺍﻟﺪﻣﻮﻳﲔ"‬ ‫ﻛﺎﻥ ﺃﺻﻬﺎﺭﻩ ﰲ ﻣﻨﺎﺻﺐ ﺣﻜﻮﻣﻴﺔ‬ ‫ﻣﺮﻣﻮﻗﺔ‬ ‫ﺗﺸﺒﻴﻪ ﺁ‪‬ﻢ ﺑﻔﺮﻋﻮﻥ ﻭﺑﻠﻌﺎﻡ‬ ‫ﺐ ﰲ ﻋﺬﺍﺏ ﺍﳍﺎﻭﻳﺔ‬ ‫ﻣِﻦ "ﻫﻮﻯ ﺩﺟﺎﻝ ﺑ ‪‬‬ ‫ﺍﳌﻬﻠﻜﺔ" ﻳﺴﺘﻨﺒﻂ ﺗﺎﺭﻳﺦ ﻣﻮﺕ ﺁ‪‬ﻢ‬ ‫ﲝﺴﺎﺏ ﺍﳉ ‪‬ﻤﻞ ‪١٨٩٦‬‬

‫‪١٣٠‬‬

‫‪٢٢٤‬‬

‫ﻧﺒﻮﺀﺓ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﲝﻖ ﺁ‪‬ﻢ‬ ‫ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﻋﻦ ﻗﻀﻴﺔ ﺁ‪‬ﻢ‬

‫‪١٨٠‬‬

‫‪٢٢٠‬‬

‫ﻟﻘﺪ ﺻﺪﺭﺕ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻗﺒﻞ ‪١٥‬‬ ‫ﻋﺎﻣﺎ‬ ‫ﺍﻟﻨﺒﻮﺀﺍﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻣﻮﺕ ﺁ‪‬ﻢ‬ ‫ﻟﻘﺪ ﺃﻇﻬﺮ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﺍﳌﺒﺎﺭﻛﺔ‬ ‫ﺻﻔﺎﺗﻪ ﺍﳉﻼﻟﻴﺔ ﻭﺍﳉﻤﺎﻟﻴﺔ ﻛﻠﺘﻴﻬﻤﺎ‬ ‫ﺍﻧﺘﻘﺎﺩ ﺃﺣﺪ ﺍﳌﺮﺍﺳﻠﲔ ﻟﻠﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ‬ ‫ﻟﻘﺪ ﲢﻘﻘﺖ ﺍﻟﻨﺒﻮﺀﺓ ﺑﻜﻼ ﺟﺎﻧﺒﻴﻬﺎ‬ ‫ﺩﻋﻮﺓ ﺍﳌﺒﺎﻫﻠﺔ ﻷﻱ ﻣﺴﻴﺤﻲ ﻳﺸﻚ ﰲ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ‬

‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺧﺎﻥ ﺍﳌﻮﻟﻮﻱ ﺍﶈﺘﺮﻡ‬ ‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ ﺍﻟﻐﻨﻐﻮﻫﻲ‬ ‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﺴﻴﺎﻟﻜﻮﰐ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﺑﻼﻏﺘﻪ ﺃﺛﻨﺎﺀ ﻗﺮﺍﺀﺓ ﻣﻘﺎﻝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ‬ ‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳌﺮﺣﻮﻡ ﴰﺎﺭﻭ‬

‫‪١٦٨‬‬ ‫‪٢٢٣‬‬ ‫‪٢٢١‬‬ ‫‪٢٠١‬‬ ‫‪٢٠١‬‬ ‫‪٢٢٦‬‬ ‫‪٦٩‬‬ ‫‪٧٠‬‬ ‫‪٢١٦‬‬ ‫‪٢١٦‬‬ ‫‪٧١‬‬ ‫‪٧٢‬‬ ‫‪٧١‬‬ ‫‪٢١٩‬‬ ‫‪٢١٩‬‬ ‫‪٧٢‬‬ ‫‪٢٠٣‬‬ ‫‪٢٠٣‬‬ ‫‪٢٢٦‬‬

‫ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﺒﻨ‪‬ﺎﺀ‬ ‫ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪ ،‬ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٧٢‬‬

‫ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺍﳌﺮﺣﻮﻡ‬

‫‪٢٤٥‬‬

‫‪٢٢٤‬‬

‫ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ‬ ‫ﺁ‪‬ﻢ ﻣﺪﺍﻥ ﻋﻨﺪ ﺍﷲ ﻭﻋﻨﺪ ﺧﻠﻘﻪ‬ ‫ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﻨﺎﻗﺾ ﰲ ﻛﻼﻡ ﺁ‪‬ﻢ‬

‫‪١٦‬‬ ‫‪١٩‬‬

‫ﺇﺫﺍ ﳒﻰ ﺍﳌﺴﻴﺤﻲ ﺍﳊﺎﻟﻒ ﻣﻜﺎﻥ ﺁ‪‬ﻢ‬ ‫ﳌﺪﺓ ﺳﻨﺔ ﻓﺴﺘﻌﺪ ﺍﻟﻨﺒﻮﺀﺓ ﺑﺎﻃﻠﺔ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ ﳍﺎ ﻓﺮﻋﺎﻥ ﲢﻘﻘﺎ ﰲ‬ ‫ﻣﻮﻋﺪﳘﺎ‬ ‫ﻟﻘﺪ ﻭﻇﻒ ﺁ‪‬ﻢ ﺍﻓﺘﺮﺍﺀﺍﺕ ﻣﻘﺮﻓﺔ ﻹﺧﻔﺎﺀ‬ ‫ﺻﺪﻕ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﺃﺛﺒﺖ ﺁ‪‬ﻢ ﺑﺄﻗﻮﺍﻟﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻭﺍﻓﺘﺮﺍﺀﺍﺗﻪ ﺃﻥ‬ ‫ﻫﻴﺒﺔ ﺍﻟﻨﺒﻮﺀﺓ ﺃﺛﺮﺕ ﰲ ﻗﻠﺒﻪ‬

‫‪٣‬‬ ‫‪٣‬‬ ‫‪١٧٧‬‬ ‫‪١٨‬‬ ‫‪٣١‬‬ ‫‪٣٢‬‬

‫‪١٧٥‬‬ ‫‪٢ ،١‬‬ ‫‪٢١‬‬ ‫‪٢٥‬‬ ‫‪٢٧‬‬ ‫‪٣٣‬‬ ‫‪١٥‬‬ ‫‪١٩٤‬‬ ‫‪١٣‬‬ ‫‪٨‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٣٣‬‬

‫ﻟﻘﺪ ﺃﺻﻴﺐ ﺁ‪‬ﻢ ‪‬ﻢ ﻭﻏﻢ ﺷﺪﻳﺪﻳﻦ‬ ‫ﺑﺴﺒﺐ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫‪٢١‬‬ ‫‪،١٩ ،١٣ ،١٠‬‬ ‫ﺇﻇﻬﺎﺭ ﺁ‪‬ﻢ ﺍﳋﻮﻑ ﺍﻟﺸﺪﻳﺪ‬ ‫‪١٢٤‬‬ ‫ﺑﺴﺒﺐ ﻋﻈﻤﺔ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﺇﻗﺮﺍﺭ ﺁ‪‬ﻢ ﺑﺄﻧﻪ ﻇﻞ ﳜﺎﻑ ﻣﻼﺋﻜﺔ‬ ‫ﺩﻣﻮﻳﲔ ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ‬ ‫‪١٩ ،١٨‬‬ ‫‪١٢٤ ،١٧‬‬ ‫ﺑﻜﺎﺀ ﺁ‪‬ﻢ ﻣﻦ ﺭﻋﺐ ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺁ‪‬ﻢ ﻏﲑ ﻣﺴﺌﻮﻝ ﻋﻦ ﺇﺛﺒﺎﺕ‬ ‫ﺍﳋﻮﻑ‬ ‫‪٢٤‬‬

‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻋﺘﺮﺍﺽ ﺃﻥ ﺁ‪‬ﻢ ﱂ ﳝﺖ‬ ‫ﺧﻼﻝ ﺍﳌﻴﻌﺎﺩ ﻭﺃﻥ ﺧﻮﻓﻪ ﻭﺭﺟﻮﻋﻪ ﻏﲑ‬ ‫ﺛﺎﺑﺖ‬ ‫‪١٢٣‬‬ ‫ﺗﻔﻨﻴﺪ ﺍ‪‬ﺎﻡ ﺁ‪‬ﻢ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫‪٣١-١٣ ،٨‬‬ ‫ﺩﺑﺮ ﻟﻪ ﺃﺭﺑﻊ ﻫﺠﻤﺎﺕ‬ ‫ﻋﺒﺪ ﺍﷲ ﻣﻴﺎﻥ ﺍﻟﺴﻨﻮﺭﻱ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﺮﺍﻗﺐ‬ ‫ﺯﺭﺍﻋﻲ‬ ‫‪٢١٥‬‬ ‫ﻋﺒﺪ ﺍﷲ ﺍﳌﻮﻟﻮﻱ‪ ،‬ﺍﻟﺘﻮﻧﻜﻲ‬ ‫‪٦٩‬‬ ‫ﻋﺒﺪ ﺍﷲ ﺧﺎﻥ ﻣﻴﺎﻥ‬ ‫‪٢١٧‬‬ ‫ﻋﺒﺪ ﺍﷲ ﺩﻳﻮﺍﻥ ﺗﺸﻨﺪ‪ ،‬ﺍﻟﺸﻴﺦ‬ ‫‪٢٢٣‬‬ ‫ﻋﺒﺪ ﺍﷲ ﻋﺮﺏ‪ ،‬ﺍﻟﺸﻴ ‪‬ﺦ‬ ‫‪٢٤٥‬‬ ‫ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﺰﻧﻮﻱ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫‪١٨٦‬‬ ‫ﻛﺸﻔﻪ ﺃﻥ ﻧﻮﺭﺍ ﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﰲ‬ ‫ﻗﺎﺩﻳﺎﻥ ﻭﺣﺮﻣﺎﻥ ﺃﻭﻻﺩﻩ ﻣﻨﻪ‬ ‫‪٢٤٤‬‬ ‫ﺃﺭﺳﻞ ﺭﺳﺎﻟﺘﲔ ﺇﱃ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ﰲ ﺣﻴﺎﺗﻪ ﻭﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ ﺃﻇﻬﺮ‬ ‫ﺗﺼﺪﻳﻘﻪ ﻟﻪ ‬ ‫‪٢٤٥‬‬ ‫ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺎﺿﻲ ﻣﻦ ﻛﻮﺕ ﺍﻟﻘﺎﺿﻲ‬ ‫‪٢٢٦‬‬

‫ﺗﺄﺧﺮ ﺍﳌﻮﺕ ﺑﺴﺒﺐ ﺣﺪﻭﺙ ﺍﻟﺸﺮﻁ‬ ‫‪١٢٧ ،١٢٠‬‬ ‫ﺁ‪‬ﻢ ﺃﺧﻔﻰ ﺍﳊﻖ ﻭﱂ ﻳﻘﺴﻢ‬

‫ﻋﺒﺪ ﺍﷲ‪ ،‬ﺍﻟﻘﺮﺁﱐ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﻋﺒﺪ ﺍﷲ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫ﻟﻘﺪ ﺃﺛﺒﺖ ﺑﺎﻣﺘﻨﺎﻋﻪ ﻋﻦ ﺭﻓﻊ ﺍﻟﻘﻀﻴﺔ‬ ‫ﻭﺍﳊﻠﻒ ﺃﻧﻪ ﺭﺟﻊ ﺇﱃ ﺍﳊﻖ‬ ‫ﺭﻓﺾ ﺁ‪‬ﻢ ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﳊﻖ ﺳﺒﻊ ﻣﺮﺍﺕ‬ ‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺃﺑﺪﺍﻫﺎ ﺑﻌﺪ ﻣﻀﻲ‬

‫ﻋﺒﺪ ﺍﷲ ﺍﳌﻮﻟﻮﻱ ﺍﶈﺘﺮﻡ‪ ،‬ﺗﻠﻮﻧﺪﻱ ﻭﺍﻟﻪ‬ ‫ﻋﺒﺪ ﺍﷲ ﺍﳌﻮﻟﻮﻱ‪ ،‬ﺍﻟﺸﻴﺦ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﷲ ﻣﻴﺎﻥ‪ ،‬ﺘﻬﻪ ﺷﲑﻳﻜﺎ‬ ‫ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻣﻨﺸﻲ‬

‫ﺇﳍﺎﻣﺎﺕ ﻋﻦ ﺭﺟﻮﻉ ﺁ‪‬ﻢ ﻭﻫﻼﻛﻪ ﺃﺧﲑﺍ‬ ‫‪١٢٤ ،٢٣ ،١٠ ،٨‬‬ ‫ﺇﺛﺒﺎﺕ ﺭﺟﻮﻉ ﺁ‪‬ﻢ‬ ‫ﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺓ ﲟﻮﺗﻪ ﻣﺸﺮﻭﻃﺔ ﺑﻌﺪﻡ‬ ‫ﺍﻟﺮﺟﻮﻉ‬ ‫‪١٢٣‬‬ ‫ﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺓ ﺗﺘﻀﻤﻦ ﺷﺮﻁ ﺍﻟﺮﺟﻮﻉ ﺇﱃ‬ ‫ﺍﳊﻖ ﻭﺍﺳﺘﻔﺎﺩ ﻣﻨﻪ ﺁ‪‬ﻢ‬ ‫‪١٧٦‬‬ ‫ﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻣﺸﺮﻭﻃﺔ ﺑﺄﻧﻪ ﺳﻴﻤﻮﺕ‬ ‫ﺃﺛﻨﺎﺀ ﺍﳌﻴﻌﺎﺩ ﺇﺫﺍ ﱂ ﻳﺜﺒﺖ ﺭﺟﻮﻋﻪ ﺇﱃ‬ ‫ﺍﳊﻖ‬ ‫‪١٣‬‬

‫‪٢١ ،٢٠‬‬

‫‪١٣‬‬

‫‪٢‬‬ ‫‪٣‬‬

‫‪١٢٥،١٢٦‬‬

‫ﺍﻟﻨﺒﻮﺀﺓ‬ ‫ﻣﺎﺕ ﺁ‪‬ﻢ ﻭﻓﻖ ﺍﻟﻨﺒﻮﺀﺓ ﰲ‬ ‫‪٢٢٩ ،١٨٠ ،١٤‬‬ ‫‪١٨٩٦/٧/٢٧‬‬ ‫ﺑﻌﺪ ﻣﻮﺍﺟﻬﺔ ﺍﻟﻌﺬﺍﺏ ﻷﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻭﻗﻊ‬ ‫ﰲ ﺍﻟﻌﺬﺍﺏ ﺍﳋﺎﻟﺪ‬ ‫‪٤٥ ،٣٢‬‬ ‫ﻣﺎﺕ ﺑﻌﺪ ﻣﻀﻲ ﺳﺒﻌﺔ ﺃﺷﻬﺮ ﻣﻦ ﺻﺪﻭﺭ‬ ‫ﺇﻋﻼﻥ ﺃﺧﲑ‬ ‫‪١٢٣‬‬

‫ﻋﺒﺪ ﺍﳌﻐﲏ‬ ‫ﻋﺒﺪ ﺍﳌﻨﺎﻥ ﺍﳊﺎﻓﻆ ﻣﻦ ﻭﺯﻳﺮ ﺁﺑﺎﺩ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻐﺰﻧﻮﻱ‪ ،‬ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﺒﻐﺪﺍﺩﻱ‬ ‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٢٢٦‬‬ ‫‪١٦٨‬‬ ‫‪٧٢‬‬ ‫‪١٦٨‬‬ ‫‪٢١٦‬‬ ‫‪٢٢٤‬‬ ‫‪٢٢٢‬‬ ‫‪٦٩‬‬ ‫‪٦٩‬‬ ‫‪٢٢٦‬‬ ‫‪٧٠‬‬

‫الفھارس‬ ‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻟﻜﻬﻨﺎﺅ‬ ‫ﻓﺮﳒﻲ ﳏﻞ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺒﺪ ﺍﳍﺎﺩﻱ ﺳﻴﺪ‬ ‫ﻋﺒﻴﺪ ﺍﷲ ﺍﻟﻘﺎﺿﻲ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﺜﻤﺎﻥ ﻋﺮﺏ ﻣﻦ ﺍﻟﻄﺎﺋﻒ‬ ‫ﻋﺰﻳﺰ ﺍﻟﺪﻳﻦ ﻣﻨﺸﻲ‬ ‫ﻋﺼﻤﺔ ﺍﷲ ﺍﳊﺎﺝ‬ ‫ﻋﻄﺎﺀ ﺇﳍﻲ‬ ‫ﻋﻄﺎ ﳏﻤﺪ ﺍﳌﻨﺸﻲ ﻣﻦ ﺗﺸﻨﻴﻮﺕ‬ ‫ﻋﻄﺎ ﳏﻤﺪ ﺍﳌﻨﺸﻲ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﺃﻋﻈﻢ ﺑﻴﻚ ﻣﲑﺯﺍ‬ ‫ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ‬ ‫ﻋﻠﻲ ‬ ‫ﻛﺎﻥ ﻓﺎﺗ ‪‬ﺢ ﺧﻴﱪ‬ ‫ﻋﻠﻲ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﻣﻦ ﻛﺸﻮﺷﻪ‪،‬‬ ‫ﳏﺎﻓﻈﺔ ﻓﻘﲑ ﺁﺑﺎﺩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻋﻠﻲ ﲪﺰﺓ ﺑﻦ ﻋﻠﻲ ﻣﻠﻚ ﺍﻟﻄﻮﺳﻲ‬ ‫ﺍﻟﺸﻴﺦ‬ ‫ﻋﻠﻲ ﳏﻤﺪ ﻣﻴﺎﻥ‬ ‫ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﻟﻘﺲ‬ ‫ﻋﻤﺮﻭ ﺑﻦ ﲦﺮ )ﺃﺣﺪ ﺭﻭﺍﺓ ﺣﺪﻳﺚ‬ ‫ﺍﳋﺴﻮﻑ ﻭﺍﻟﻜﺴﻮﻑ(‬ ‫ﻋﻨﺎﻳﺖ ﺍﷲ ﺍﳌﺪﺭﺱ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﻋﻴﺴﻰ )ﺍﳌﺴﻴﺢ ﺑﻦ ﻣﺮﱘ‪ ،‬ﻳﺴﻮﻉ(‬ ‫ﻭﻻﺩﺗﻪ ﱂ ﺗﻜﻦ ﻏﲑ ﺷﺮﻋﻴﺔ‬ ‫ﺲ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﻛﺎﻥ ﻭﺃﻣ‪‬ﻪ ﻣﻌﺼﻮﻣﲔ ﻣﻦ ﻣ ‪‬‬ ‫ﺍﺳﺘﻬﺰﺍﺀ ﺍﻟﻴﻬﻮﺩ ﺑﻪ ﻭﺗﺴﻤﻴﺘﻪ ﻣﻠﺤﺪﺍ‬ ‫ﺑﻌﺜﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺮﻭﺯﻳﺔ ﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﳊﻘﻴﻘﺔ‬ ‫ﻟﻘﺪ ﺃﻭﻝ ﻋﻴﺴﻰ ﺍﻟﻨﺒﻮﺀﺓ ﺑﱰﻭﻝ‬ ‫ﺇﻳﻠﻴﺎ‬ ‫ﺭﺁﻩ ﺍﻟﻨﱯ ﰲ ﺍﳌﻌﺮﺍﺝ ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﻮﺗﻰ‬

‫عاقبة آتھم‬

‫‪٣٤‬‬ ‫ﺃﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ‬ ‫‪٧٢‬‬ ‫‪٢٢٠‬‬

‫ﱂ ﻳﻜﻦ ﺇﳍﺎ ﺑﻞ ﻛﺎﻥ ﺑﺸﺮﺍ ﻧﺒﻴﺎ‬ ‫ﺗﻔﻨﻴﺪ ﺃﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ ﺑﺪﻻﺋﻞ ﻋﻘﻠﻴﺔ‬

‫‪٣٣‬‬ ‫‪٤٣‬‬

‫‪١٦٨‬‬

‫ﺭﺟﻮﻉ ﺍﳌﺴﻴﺢ‬ ‫ﰲ ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﱂ ﺗﺮﺩ ﻛﻠﻤﺔ‬ ‫‪١٠٨ ،٩٦‬‬ ‫ﺍﻟﺮﺟﻮﻉ ﲝﻖ ﺍﳌﺴﻴﺢ‬ ‫ﲦﺔ ﺑﻮﻥ ﺷﺎﺳﻊ ﺑﲔ ﺍﻟﺮﺟﻮﻉ ﻭﺍﻟﱰﻭﻝ‬ ‫ﻋﻨﺪ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ‬ ‫‪٩٦‬‬

‫‪٢٢٤‬‬

‫ﺭﻓﻊ ﺍﳌﺴﻴﺢ‬

‫‪١١٦‬‬

‫‪٢٢٣‬‬

‫ﺍﻷﺣﺎﺩﻳﺚ ﺳﺎﻛﺘﺔ ﻋﻠﻰ ﺭﻓﻊ ﺍﳌﺴﻴﺢ ﺇﱃ‬ ‫ﺍﻟﺴﻤﺎﺀ‬ ‫ﻟﻘﺪ ﺭﻓﻊ ﺍﷲ ﺍﳌﺴﻴﺢ ﻣﻜﺎﻧﺎ ﻋﻠﻴﺎ‬

‫‪١١٦‬‬

‫‪٢٢٦‬‬ ‫‪٢٢١‬‬ ‫‪٢١٨‬‬ ‫‪٢٢٠‬‬

‫‪٢٢٠‬‬ ‫‪٢٢٢‬‬

‫ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ‬ ‫‪٢٣٩‬‬

‫‪٢١٢‬‬ ‫‪٢١٢‬‬ ‫‪٣٤‬‬ ‫‪٢٣٣‬‬ ‫‪٢٢٢‬‬ ‫‪٥٧‬‬ ‫‪٥٧‬‬ ‫‪٩٩‬‬ ‫‪٥١‬‬ ‫‪٩٨‬‬ ‫‪١٠٠‬‬

‫)ﺭﺍﺟﻊ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ‬

‫ﰲ ﺍﳌﻮﺍﺿﻴﻊ(‬ ‫ﻭﻓﺎﺓ ﺍﳌﺴﻴﺢ‬

‫‪٧٣‬‬

‫‪١١٧‬‬

‫)ﺭﺍﺟﻊ ﻭﻓﺎﺓ ﺍﳌﺴﻴﺢ ﰲ‬

‫ﺍﳌﻮﺍﺿﻴﻊ(‬ ‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‬ ‫ﺭﺃﻱ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﳜﺺ ﻳﺴﻮﻉ‬ ‫ﺍﻹﳒﻴﻠﻲ ﺍﻟﺬﻱ ﺍﺩﻋﻰ ﺍﻷﻟﻮﻫﻴﺔ ﻭﻭﺻﻒ‬ ‫ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺳﺮﺍﻗﺎ ﻭﻟﺼﻮﺻﺎ ﻭﱂ ﻳﺬﻛﺮﻩ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺫﻛﺮ ﻧﺒﻮﺀﺍﺕ ﻳﺴﻮﻉ ﺍﻹﳒﻴﻠﻲ ﻭﺷﺌﻮﻧﻪ‬ ‫ﺍﻷﺧﺮﻯ ﻭﺳﺒﺐ ﺫﻟﻚ‬ ‫ﺍﺗﺒﺎﻉ ﻳﺴﻮﻉ ﻟﻠﺸﻴﻄﺎﻥ ﻭﻧﺰﻭﻝ ﺍﻹﳍﺎﻡ‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺛﻼﺙ ﻣﺮﺍﺕ‬ ‫ﻟﻘﺪ ﻇﻬﺮﺕ ﻛﺒﺎﺭ ﺍﳋﻮﺍﺭﻕ ﻣﻦ ِﺑﺮ‪‬ﻛﺔ‬ ‫ﻭ‪‬ﺟﺪﺕ ﰲ ﺍﻟﺰﻣﻦ ﻧﻔﺴﻪ‬ ‫ﺍﻟﺘﻌﻠﻴﻢ ﺍﳌﺴﻴﺤﻲ ﻋﻦ ﻳﺴﻮﻉ‬ ‫ﺇﻗﺮﺍﺭﻩ ﺑﺄﱐ ﻟﺴﺖ ﺻﺎﳊﺎ‬ ‫ﺃﺩﻋﻴﺔ ﻳﺴﻮﻉ ﻋﻠﻰ ﺍﻟﻜﺎﺫﺑﲔ‬ ‫ﲔ ﺍﻟﻘﻀﺎﺓ‪ ،‬ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪‬ﻋ ‪‬‬

‫‪١٢‬‬ ‫‪١٧٦‬‬ ‫‪١٧٧‬‬ ‫‪١٧٨‬‬ ‫‪٥‬‬ ‫‪٤٠‬‬ ‫‪٤٣‬‬ ‫‪٧٠‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٣٥‬‬

‫ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﺍﻟﱵ ﺍﻃﻠﻊ ﻋﻠﻴﻬﺎ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ‬ ‫ﻓﺘﻮﻯ ﺍﻟﺸﻴﺦ ﻧﺬﻳﺮ ﺣﺴﲔ ﺍﻟﺪﺟﺎﻟﻴﺔ ﺿﺪ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﻓﺘﺮﺍﺀ ﳏﺾ‬ ‫ﺣﺴﺒﺎﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻣﻨﻜﺮﺍ ﻟﻠﻤﻼﺋﻜﺔ‬ ‫ﺍﻓﺘﺮﺍﺀ ﻋﻠﻴﻪ‬

‫‪٤٨‬‬

‫ﻇﻬﻮﺭ ﻭﻗﺖ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫‪٩٧‬‬

‫‪٢٠٩‬‬

‫ﻇﻬﻮﺭﻩ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺮﻥ ﺍﻟـ ‪١٤‬‬ ‫ﻇﻬﻮﺭﻩ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﱳ ﻭﺍﻟﺒﺪﻉ‬ ‫ﻭﺍﻟﺴﻴﺌﺎﺕ ﻭﺿﻌﻒ ﺍﳌﺴﻠﻤﲔ‬

‫‪٥٣‬‬ ‫‪٧٨‬‬

‫ﺃﻭ ﻣﻬﺪﻱ ﺳﻔﺎﻙ‬ ‫ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻴﻪ ﺃﻧﻪ ﻳﻨﻈﺮ ﺇﱃ ﺃﺭﻛﺎﻥ‬

‫‪٦٧‬‬

‫ﻭﻻﺩﺓ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻨﺪ ﺍﻧﺘﺸﺎﺭ ﻓﺘﻨﺔ‬ ‫ﺍﳌﺴﻴﺤﻴﺔ‬

‫‪٤٩‬‬

‫ﺍﻹﺳﻼﻡ ﺑﺎﺯﺩﺭﺍﺀ‬ ‫ﲬﺲ ﻗﺮﺍﺋﻦ ﻹﺩﺭﺍﻙ ﺻﺪﻗﻪ‬

‫‪٤٨‬‬

‫ﺗﻌﺮﺿﻪ ﻟﻔﺘﻨﺘﲔ ﻋﻈﻴﻤﺘﲔ‬ ‫ﻋﻼﻣﺎﺕ ﺯﻣﻨﻪ‬

‫‪١٠٤‬‬

‫ﺃﻫﺪﺍﻑ ﺑﻌﺜﺘﻪ‬ ‫ﲡﺪﻳﺪ ﺍﻟﺪﻳﻦ ﻭﺇﺻﻼﺡ ﺍﻷﻣﺔ‬

‫‪١٠٥‬‬

‫ﻏﻼﻡ ﺃﲪﺪ‪ ،‬ﻣﺮﺯﺍ ‬ ‫ﺃﲰﺎﺅﻩ ﺍﻟﺜﻼﺛﺔ )ﺁﺩﻡ‪ ،‬ﻣﺮﱘ‪ ،‬ﺃﲪﺪ( ﻭﺍﳌﺮﺍﺩ‬ ‫ﻣﻨﻬﺎ‬ ‫ﺇﻋﻼﻧﻪ ﻋﻦ ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳌﻨﺎﻇﺮﺍﺕ ﰲ‬ ‫ﺍﳌﺴﺘﻘﺒﻞ‬ ‫ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺑﺎﺯﺩﺭﺍﺀ ﻓﻬﻮ ﻳﻨﻈﺮ‬ ‫ﺑﺎﺯﺩﺭﺍﺀ ﺇﱃ ﺍﷲ ﺍﻟﺬﻱ ﺑﻌﺜﹶﻪ ﻭﺍﻟﺬﻱ ﻳﻘﺒﻠﻪ‬ ‫ﻳﺴﺘﺠﻴﺐ ﷲ‬ ‫ﻻ ﻓﻠﻚ ﺍﻟﻴﻮﻡ ﺇﻻ ﻓﻠﻜﻪ‬ ‫ﱂ ﻳﻜﻦ ﻳﺆﻣﻦ ﲟﺠﻲﺀ ﺃﻱ ﻣﺴﻴﺢ ﺩﻣﻮﻱ‬

‫ﻛﻞ ﻣﻦ ﺳﻴﻌﻴﺶ ﺑﺼﺤﺒﱵ ﺃﺭﺑﻌﲔ ﻳﻮﻣﺎ‬ ‫ﺳﻴﺸﺎﻫﺪ ﺷﻴﺌﺎ ﺣﺘﻤﺎ‬ ‫ﺍﻗﻀﻮﺍ ﻋﻨﺪﻱ ﺍﻟﺴﻨﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻷﺭﻳﻜﻢ‬ ‫ﺁﻳﺎﺕ ﺍﷲ‬ ‫ﺐ ﺫﻟﻚ ﺍﻟﺬﺍﺕ‬ ‫ﻏﻠﺐ ﻋﻠﻰ ﻧﻔﺴﻲ ﺣ ‪‬‬ ‫ﺩﻋﻮﻯ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﺘﻠﻘﻲ ﺍﻟﻮﺣﻲ‬ ‫ﻭﺍﻹﳍﺎﻡ ﻭﺍﳌﺪﺓ ﺍﻟﱵ ﻣﻀﺖ ﻋﻠﻴﻪ‬ ‫ﱂ ﻳﺄﺕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﺄﻱ ﺑﺪﻋﺔ‬ ‫ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﻟﻔﱳ‬ ‫ﻭﺍﻟﺒﺪﻋﺎﺕ‬ ‫"ﻏﻼﻡ ﺃﲪﺪ ﻗﺎﺩﻳﺎﱐ" ﺗﺴﺎﻭﻱ ‪ ١٣٠٠‬ﰲ‬ ‫ﺣﺴﺎﺏ ﺍﳉﻤﻞ ﻭﻫﻮ ﺯﻣﻦ ﺑﻌﺜﺘﻪ‬ ‫ﻛﱪﻯ ﺁﻳﺎﺕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻛﺴﺮ‬ ‫ﺍﻟﺼﻠﻴﺐ‬ ‫ﻛﺸﻒ ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﰲ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ‬ ‫ﺍﻷﺯﱄ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫‪٢٣٨‬‬ ‫‪٢٣٩‬‬

‫‪٩٦‬‬

‫‪٥٢‬‬ ‫‪١٢١‬‬ ‫‪١٢٢‬‬ ‫‪١٧٥‬‬ ‫‪٥٣‬‬ ‫‪٤٩‬‬ ‫‪٤٩‬‬ ‫‪١١٧‬‬ ‫‪٥٠‬‬ ‫‪٧٦‬‬

‫ﺇﺛﺒﺎﺗﻪ ﺑﺄﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺣﻲ‬ ‫ﺃﹸﻣﺮ ﺑﻘﻤﻊ ﺍﻟﻔﺘﻨﺔ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﻨﲑﺓ‬ ‫ﻧﺸ‪‬ﺮﻩ ﺍﳊﻖ ﺑﺴﻼﻡ‬ ‫ﻣﻨﻊ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻷﺧﻼﻕ ﺍﻟﺴﻴﺌﺔ ﻭﺍﻟﻨﻔﺎﻕ‬ ‫ﻭﺇﺭﺷﺎﺩﻩ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ‬

‫‪١٨٥‬‬ ‫‪٤٧‬‬

‫‪٢٤٢‬‬

‫‪٢٤٦‬‬ ‫‪٤٩‬‬ ‫‪٦٧‬‬ ‫‪١٠٥‬‬

‫ﺩﻋﺎﻭﻳﻪ‬ ‫ﺃﺳﺎﺱ ﺩﻋﻮﺍﻩ ﻋﻠﻰ ﺃﻣﺮﻳﻦ ﳘﺎ ﺍﻟﻨﺼﻮﺹ‬ ‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳊﺪﻳﺜﻴﺔ‪ ،‬ﻭﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ‬ ‫‪٦٤ ،٥٠‬‬ ‫ﺩﻋﻮﺍﻩ ﺑﺄﻧﻪ ﳎﺪﺩ ﻭﺇﻣﺎﻡ ﻭﻣﺸﺮﻑ ‪،٩٦ ،٧٦ ،٤٦‬‬ ‫‪١١٨ ،١٠٤‬‬ ‫ﺑﺎﳌﻜﺎﳌﺔ ﻭﺍﳌﺨﺎﻃﺒﺔ ﺍﻹﳍﻴﺔ‬ ‫ﺩﻋﻮﺍﻩ ﺑﺄﻧﻪ ﲰﻲ ﺑﻌﻴﺴﻰ ﺑﺮﻭﺯﺍ‬ ‫ﺭﻭﺣﺎﻧﻴﺎ‬ ‫‪١٠٥ ،٧٦‬‬ ‫ﺩﻋﻮﺍﻩ ﺑﺄﻧﻪ ﻣﺒﻌﻮﺙ ﻣﻦ ﺍﷲ‬ ‫‪٢٠٩‬‬ ‫ﺩﻋﻮﺍﻩ ﺑﺄﻧﻪ ﻧﱯ )ﺍﻧﻈﺮ ﺍﻟﻨﺒﻮﺓ ﺃﻳﻀﺎ ﰲ‬ ‫ﺍﳌﻮﺍﺿﻴﻊ(‬

‫الفھارس‬

‫‪٣٦‬‬

‫ﺍﻟﻨﺒﻮﺀﺍﺕ ﲝﻘﻪ‬ ‫ﺗﻨﺒﺄ ﺍﻟﻨﱯ ﺃﻧﻪ ﺳﻴﺘﺰﻭﺝ ﻭﻳﻮﻟﺪ ﻟﻪ‬ ‫ﻧﺒﻮﺀﺓ ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﺰﻧﻮﻱ ﲝﻘﻪ‬ ‫ﺑﻄﻠﺖ ﻧﺒﻮﺀﺓ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺿﺪﻩ‬

‫ﻛﹸﺘﺒﻪ ‬ ‫‪٢٣٧‬‬ ‫‪،١٨١‬‬ ‫‪٢٤٤‬‬ ‫‪٢٤١‬‬

‫ﻧﺒﻮﺀﺍﺗﻪ ‬ ‫ﻧﺒﻮﺀﺍﺕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻋﻠﻰ‬ ‫ﺷﺎﻛﻠﺔ ﻧﺒﻮﺀﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻧﺒﻮﺀﺍﺗﻪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻣﻮﺕ ﺁ‪‬ﻢ‬ ‫ﻧﺒﻮﺀﺗﻪ ‪‬ﻼﻙ ﻟﻴﻜﻬﺮﺍﻡ ﺍﻟﺒﻴﺸﺎﻭﺭﻱ‬ ‫ﺗﻨﺒﺄ ﺑﻈﻬﻮﺭ ﻓﺘﻨﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﻨﺼﺎﺭﻯ‬ ‫ﺗﻨﺒﺄ ﺑﺄﻥ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻓﺎﺿﺖ ﻋﻠﻰ‬ ‫ﺷﻔﺘﻴﻪ‬ ‫ﻧﺒﻮﺀﺗﻪ ﺑﺄﻧﻪ ﺳﻴﻌﻠﱠﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺗﻨﺒﺄ ﺑﺄﻥ ﻣﻘﺎﻟﻪ ﺳﻴﺘﻔﻮﻕ ﰲ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ‬ ‫ﺗﻨﺒﺄ ﺑﻮﻻﺩﺓ ﺍﻷﺑﻨﺎﺀ ﻋﻨﺪﻩ ﻗﺒﻞ ﻭﻻﺩ‪‬ﻢ‬ ‫ﻧﺒﻮﺀﺗﻪ ﲟﻮﺕ ﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ )ﺭﺍﺟﻊ ﻋﺒﺪ‬ ‫ﺍﷲ ﺁ‪‬ﻢ(‬ ‫ﻧﺒﻮﺀﺗﻪ ﲝﻖ ﺃﲪﺪ ﺑﻴﻚ ﻭﺻﻬﺮﻩ )ﺭﺍﺟﻊ‬ ‫ﺃﲪﺪ ﺑﻴﻚ(‬ ‫ﻧﺒﻮﺀﺓ ﺑﻜﺴﺐ ﺍﻟﺼﻴﺖ ﰲ ﺍﻟﻌﺎﱂ‬ ‫ﻭﺭﺟﻮﻉ ﺍﳋﻼﺋﻖ ﺇﻟﻴﻪ‬ ‫ﻧﺒﻮﺀﺍﺗﻪ ﲟﻮﺕ ﺍﻟﺒﺎﻧﺪﻳﺖ ﺩﻳﺎﻧﻨﺪ ﻭﺇﺧﻔﺎﻕ‬ ‫ﺩﻟﻴﺐ ﺳﻨﻎ ﰲ ﺟﻮﻟﺘﻪ ﰲ ﺍﳍﻨﺪ ﻭﺗﻌﺮﺽ‬ ‫ﻣﻬﺮ ﻋﻠﻲ ﺍﳍﻮﺷﻴﺎﺭﺑﻮﺭﻱ ﳌﺼﻴﺒﺔ‬ ‫ﺍﻟﺮﺩ ﺍﳌﻔﺼﻞ ﻋﻠﻰ ﺷﺒﻬﺔ ﺃﻧﻪ ﱂ ﻳﻈﻬﺮ ﻟﻪ‬ ‫ﺃﻱ ﺁﻳﺔ‬ ‫ﺗﻔﺼﻴﻞ ﺳﺘﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ ﲝﻘﻪ‬ ‫ﺗﻌﻠﻴﻤﻪ ‬ ‫ﺗﻌﻠﻴﻤﻪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺗﻌﻠﻴﻤﻪ ﻋﻦ ﺍﻹﺳﻼﻡ‬

‫عاقبة آتھم‬

‫‪٢٣٧‬‬ ‫‪٢ ،١‬‬ ‫‪٢٧‬‬ ‫‪١٧٥‬‬ ‫‪١٨٠‬‬ ‫‪١٨١‬‬ ‫‪١٨٨‬‬ ‫‪١٨٧‬‬

‫‪١٧٤‬‬

‫‪١٨٥‬‬ ‫‪١٧٣‬‬ ‫‪١٩٢‬‬ ‫‪٢٤٦‬‬ ‫‪٢٤٧‬‬

‫ﺗﺄﻟﻴﻔﻪ ﻟﻠﻜﺘﺐ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﺪﻻﺋﻞ‬ ‫‪١٨٠ ،٧٩‬‬ ‫ﻭﺍﻟﻨﺎﻓﻌﺔ‬ ‫ﺑﻌﺾ ﻛﺘﺒﻪ ﺍﳌﻨﺸﻮﺭﺓ ﻋﻦ ﻭﻓﺎﺓ ﻋﻴﺴﻰ‬ ‫ ﻭﺑﻌﺜﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺮﻭﺯﺍ‬ ‫‪٥١‬‬ ‫ﺗﺄﺛﲑ ﻛﺘﺒﻪ ﰲ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺴﻌﻴﺪﺓ‬ ‫‪٢٠٨‬‬ ‫ﻧﺸﺮ ﺍﻟﻜﺘﺐ ﻟﻨﺼﺢ ﺍﳊﻜﻮﻣﺔ‬ ‫‪٦٧‬‬ ‫‪‬ﻰ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺐ ﰲ ﺣﺎﻟﺔ ﺍﻟﻐﻀﺐ‬ ‫ﻭﺍﻟﻜﺮﺍﻫﻴﺔ‬ ‫‪١١٥‬‬ ‫ﺇﻋﻼﻧﺎﺗﻪ )ﺍﻧﻈﺮ ﰲ ﺍﳌﻮﺍﺿﻴﻊ‬ ‫ﺇﻋﻼﻧﺎﺕ(‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﳉﻬﺎﺩ )ﺍﻧﻈﺮ ﰲ‬ ‫ﺍﳌﻮﺍﺿﻴﻊ ﺍﳉﻬﺎﺩ(‬ ‫ﻟﻦ ﻳﻘﺎﺗﻞ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﻞ ﺳﻮﻑ‬ ‫ﻳﻨﺘﺼﺮ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ ﺑﺎﻟﻜﻠﻤﺎﺕ‬ ‫ﺍﻟﻄﻴﺒﺔ ﻭﺍﻟﺪﻋﺎﺀ‬ ‫‪١٠٣ ،١٠٢‬‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﳌﻌﺎﺭﺿﻮﻥ‬ ‫ﻧﺼﺎﺋﺤﻪ ﻟﻠﻤﻌﺎﺭﺿﲔ‬ ‫ﺃﺭﺍﺩ ﺍﻟﻨﺼﺢ ﻟﻠﻤﻌﺎﺭﺿﲔ‬ ‫ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺭﺿﲔ ﺍﺷﺘﻜﻮﻩ ﺇﱃ‬ ‫ﺍﳊﻜﻮﻣﺔ ﺑﺄﻧﻪ ﻣﺘﻤﺮﺩ‪ ،‬ﻭﺟﻮﺍﺑﻪ‬ ‫ﻟﻌﻨﺘﺎﻥ ﻟﻠﻤﻌﺎﺭﺿﲔ ﲞﺼﻮﺹ ﻛﻠﻤﺔ‬ ‫ﺍﻟﺘﻮﰲ‬ ‫ﺇﺟﺎﺑﺔ ﺩﻋﺎﺋﻪ‬ ‫ﺍﻟﻮﺣﻲ ﲞﺼﻮﺹ ﺇﺟﺎﺑﺔ ﺃﺩﻋﻴﺘﻪ‬ ‫ﲢﺪﻯ ﺍﳌﻜﺬﺑﲔ ﰲ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‬ ‫ﺍﻟﻨﻌﻢ ﺍﻹﳍﻴﺔ ﻋﻠﻴﻪ ‬ ‫ﻛﻮﻧﻪ ﻣﻦ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﻋﻠﻴﻬﻢ‬ ‫ﻭﺫﻛﺮ ﺍﻟﻨﻌﻢ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ‬ ‫ﻭﺍﳌﻨﻦ ﺍﻹﳍﻴﺔ‬

‫‪١١٥‬‬ ‫‪١١٢‬‬ ‫‪٦٦‬‬ ‫‪١١٠‬‬ ‫‪١٢١‬‬ ‫‪١٩١‬‬

‫‪١٢١ ،٧٦ ،٥٣‬‬

‫عاقبة آتھم‬

‫‪٣٧‬‬

‫ﺯﻭﺍﺟﻪ ﺍﳌﺒﺸ‪‬ﺮ ﺑﻪ ﻭﺍﻟﺬﺭﻳﺔ‬ ‫ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ﺳﻴﺘﺰﻭﺝ ﻭﻳﻮﻟﺪ ﻟﻪ‬ ‫‪٢٣٧‬‬ ‫ﻭﻻﺩﺓ ﺍﺑﻨﻪ ﺷﺮﻳﻒ ﺃﲪﺪ ﲝﺴﺐ ﺍﻟﻮﺣﻲ‬ ‫‪١٩٨‬‬ ‫ﻭﻻﺩﺓ ﺍﻷﺑﻨﺎﺀ ﻋﻨﺪﻩ ﺑﻌﺪ ﺗﻠﻘﻴﻪ‬ ‫‪٢٤٣ ،١٨٧ ،١٢١‬‬ ‫ﺍﻟﺒﺸﺎﺭﺓ ﻣﻦ ﺍﷲ ﺑﺬﻟﻚ‬ ‫ﲢﺪﻳﻪ ﰲ ﺍﳌﻮﺍﺟﻬﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ‬ ‫ﲢﺪﻯ ﺍﳌﺸﺎﻳﺦ ﰲ ﺑﻴﺎﻥ ﻣﻌﺎﺭﻑ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ‬ ‫‪١٢٢‬‬ ‫‪،١٢٠‬‬ ‫ﲢﺪﻯ ﺍﳌﺸﺎﻳﺦ ﰲ ﺍﻹﻧﺸﺎﺀ ﺑﺎﻟﻠﻐﺔ‬ ‫‪١٢٢‬‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﲢﺪﻯ ﰲ ﺗﺄﻟﻴﻒ ﻛﺘﺎﺏ ﻹﺻﻼﺡ ﺍﻟﺰﻣﻦ‬ ‫ﻭﺭﺩ‪‬ﺍ ﻋﻠﻰ ﺍﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻋﺒﺪﺓ‬ ‫ﺍﻷﻭﺛﺎﻥ‬ ‫‪١٢٢‬‬ ‫ﲢﺪﻯ ﺍﳌﻜﺬﺑﲔ ﰲ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ‬ ‫ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﻭﺍﺳﺘﻜﺸﺎﻑ‬ ‫ﻣﻌﺎﺭﻑ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١٩١‬‬ ‫ﺩﻋﺎ ﺍﳌﻌﺎﺭﺿﲔ ﻟﻠﻤﺒﺎﻫﻠﺔ )ﺍﻧﻈﺮ ﻣﻮﺿﻮﻉ‬ ‫ﺍﳌﺒﺎﻫﻠﺔ(‬ ‫ﻓﻮﺯﻩ ﲟﻌﺎﺭﻓﻪ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻟﻌﻠﻢ ﺍﻟﻠﺪﱐ‬ ‫ﺗﻨﺒﺄ ﺑﺄﻧﻪ ﺳﻴﻮﻫﺐ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ ﰒ ‪،٧٦ ،٥٢‬‬ ‫‪١٩٨ ،١٥٦‬‬ ‫ﺣﻈﻲ ﺑﺎﻟﻌﻠﻮﻡ ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ‬ ‫ﺭﺯﻗﻪ ﺍﷲ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭ ‪‬ﻋﻠﱢﻢ ﺍﻟﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﺇﻋﺠﺎﺯﺍ‬ ‫‪١٩٩‬‬ ‫ﺩﻋﻮﺍﻩ ﺑﺄﻧﻪ ﺟ‪‬ﻌﻞ ﻣﺘﺨﺼﺼﺎ ﻓﺼﻴﺤﺎ ﰲ‬ ‫ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﺑﺄﻧﻪ ﻣﺘﻔﻮﻕ ﰲ ﺍﻟﻨﻈﻢ‬ ‫ﻭﺍﻟﻨﺜﺮ‬ ‫‪١٤٤‬‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺇﻥ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺁﻳﺔ ﺟﻠﻴﺔ ﻣﻦ‬ ‫ﺍﷲ ﻭﺇﻥ ﺍﷲ ﻋﻠﻤﻪ ﺃﺭﺑﻌﲔ ﺃﻟﻔﺎ ﻣﻦ‬ ‫ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‬

‫الفھارس‬ ‫ﺃﺣﺮﺯ ﺍﻟﻜﻤﺎﻝ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳊﺒﻪ‬ ‫ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﻔﺮﻗﺎﻥ‬ ‫‪١٥٦‬‬ ‫ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺴﻠﻢ ﺑﻪ‬ ‫‪١٩٧‬‬ ‫ﲢﺪﻯ ﺍﳌﺸﺎﻳﺦ ﰲ ﺍﻹﻧﺸﺎﺀ ﺑﺎﻟﻠﻐﺔ‬ ‫‪١٢٢ ،١٢٠‬‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﻣﻜﺘﻮﺑﻪ ﺍﻟﻌﺮﰊ‬ ‫ﺍﳌﻜﺘﻮﺏ ﺍﻟﻌﺮﰊ ﻭﳐﺎﻃﺒﻮﻩ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ‬ ‫ﺗﺄﻟﻴﻔﻪ‬ ‫ﺗﺄﻟﻴﻔﻪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺗﺮﲨﺘﻪ ﺇﱃ‬ ‫ﺍﻟﻔﺎﺭﺳﻴﺔ ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﺇﻟﻘﺎﺀ ﰲ ﺍﻟﺮﻭﻉ‬

‫‪٧٦‬‬

‫ﻋﺸﻘﻪ ﻟﻠﺮﺳﻮﻝ ‬ ‫ﺫﻛﺮ ﺣﺒﻪ ﻭﺇﺧﻼﺻﻪ ﻟﻠﻨﱯ ﻭﻛﻮﻧﻪ‬ ‫ﻣﺆﻳﺪﺍ ﺑﺎﻹﳍﺎﻡ ﻭﺍﻹﻟﻘﺎﺀ ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ‬

‫‪،١٦٦‬‬ ‫‪١٦٧‬‬

‫ﺻﺤﺎﺑﺘﻪ ‬ ‫ﺫﻛﺮ ﺗﻀﺤﻴﺎﺕ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ‬

‫‪،١٩٩‬‬

‫ﺑﺎﳌﺎﻝ‬ ‫ﺣﺪﻳﺚ ﺑﺄﻥ ﺍﳌﻬﺪﻱ ﺳﻴﻜﻮﻥ ﲝﻮﺯﺗﻪ‬ ‫ﻛﺘﺎﺏ ﻳﻀﻢ ﺃﲰﺎﺀ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ‬ ‫ﺃﺭﻯ ﺃﻛﺜﺮﻫﻢ ﻳﺒﻜﻮﻥ ﰲ ﺍﻟﺴﺠﻮﺩ‬ ‫ﻭﻳﺘﻀﺮﻋﻮﻥ ﰲ ﺍﻟﺘﻬﺠﺪ‪ ...‬ﻭﻫﻢ ﻛﺒﺪ‬ ‫ﺍﻹﺳﻼﻡ ﻭﻗﻠﺒﻪ‬ ‫ﲨﻴﻊ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺘﺼﻔﻮﻥ ﲞﺼﻠﺔ ﺍﻟﺼﺪﻕ‬ ‫ﻭﺍﻟﻮﻓﺎﺀ‬ ‫ﻗﺎﺋﻤﺔ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ‬ ‫ﻗﺒﻠﻪ ﺫﻛﺮﺕ ﺃﲰﺎﺀ ‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ ﰲ‬ ‫ﻛﺘﺎﺏ ﻣﺮﺁﺓ ﻛﻤﺎﻻﺕ ﺍﻹﺳﻼﻡ‬ ‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺼﺎﳊﻮﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﺎﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻭﺻﻔﺎ‪‬ﻢ ﺍﻟﻨﺒﻴﻠﺔ ﻭﺍﻹﳍﺎﻡ ﲝﻘﻬﻢ‬

‫‪٢٠٠‬‬ ‫‪٢١٣‬‬

‫‪٢٠٢‬‬ ‫‪٢١٣‬‬ ‫‪٢١٣‬‬ ‫‪٢١٣‬‬ ‫‪١٠٤‬‬

‫ﺃﺗﺒﺎﻋﻪ ‬ ‫ﺍﻟﺘﺎﺑﻊ ﺍﻟﺼﺎﺩﻕ ﻟﻪ ﻫﻮ ﺍﻟﺬﻱ ﻫﺠﺮ‬ ‫‪١٤٤‬‬

‫ﺍﳍﻮﻯ ﻭﺍﻷﻣﺎﱐ‬

‫‪١٠٥ ،١٠٤‬‬

‫الفھارس‬ ‫ﺩﺣﺾ ﺍﻻﻋﺘﺮﺍﺽ ﺑﺄﻥ ﺃﺗﺒﺎﻋﻪ ﺍﺭﺗﺪﻭﺍ‬ ‫ﺑﺴﺒﺐ ﺑﻄﻼﻥ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻦ ﺁ‪‬ﻢ‬ ‫ﺍﻟﺬﻳﻦ ﺑﺎﻳﻌﻮﻩ ﻳﺘﻘﺪﻣﻮﻥ ﰲ ﺍﻟﺘﻘﻮﻯ‬ ‫ﻭﺍﻟﺼﻼﺡ‬

‫‪٣٨‬‬

‫‪١١‬‬ ‫‪٢٠٢‬‬

‫ﻣﺼﺪ‪‬ﻗﻮﻩ‬ ‫ﻛﺸﻒ ﻋﺒﺪ ﺍﷲ ﺍﻟﻐﺰﻧﻮﻱ ﻭﺗﺼﺪﻳﻘﻪ ﻟﻪ‬ ‫ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‬ ‫ﱯ ﻣﻴﺎﻥ ﻏﻼ ‪‬ﻡ ﻓﺮﻳﺪ ﻭﺑﲑ‬ ‫ﺃﺧﱪ ﺍﻟﻨ ‪‬‬ ‫ﺐ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﺮﺅﻳﺎ ﺑﺄﻧﻪ ‬ ‫ﺻﺎﺣ ‪‬‬ ‫ﺻﺎﺩﻕ‬

‫‪٢٤٥‬‬

‫ﺑﺎﻳﻌﻪ ﺑﲑ ﺳﺮﺍﺝ ﺍﳊﻖ ﻭﺍﳊﺎﺝ ﻣﻨﺸﻲ‬ ‫ﺃﲪﺪ ﺟﺎﻥ ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ ﻣﻊ ﻋﺎﺋﻠﺘﻬﻤﺎ‬

‫‪٢٤٦‬‬

‫‪٢٤٤‬‬

‫ﻣﻜﺬﺑﻮﻩ‬ ‫ﻣ‪‬ﻦ ﻳﺴﻤﻰ ﺻﻮﻓﻴﺎ ﺃﻭ ﻣﻦ ﺃﻫﻞ ﺍﷲ ﰒ‬ ‫ﻳﺮﻓﺾ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻓﻬﻮ ﻣﻦ ﺍﳌﻜﺬﺑﲔ‬

‫‪٦٨‬‬

‫ﺗﺒﻠﻴﻐﻪ ﺍﻹﺳﻼﻡ‬ ‫ﺃﻗﺴﻢ ﺣﻀﺮﺗﻪ ﺃﻧﻪ ﺑﻠﱠﻎ ﺍﻷﻣﺮ ﺍﻹﳍﻲ‬ ‫‪٢٤٨ ،١٠٦‬‬ ‫ﺃﻟﻘﻲ ﰲ ﻗﻠﺒﻪ ﺃﻥ ﻳﻮﺳﻊ ﻧﻄﺎﻕ ﻧﺸﺮ‬ ‫ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﻟﻠﻐﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫‪٧٦‬‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ‬ ‫ﺗﻜﺬﻳﺐ ﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﳊﻀﺮﺗﻪ‬ ‫ﻭﺗﻜﻔﲑﻫﻢ ﻟﻪ‬ ‫ﺃﲰﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﺰﻭﺍﻳﺎ ﺍﻟﺬﻱ ﺩ‪‬ﻋﻮﺍ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٤٧‬‬ ‫‪٧١‬‬

‫ﺣﻀﺮﺗﻪ ﻭﺍﳊﻜﻮﻣﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ‬ ‫ﻣﺪﺣﻪ ﻟﻠﺤﻜﻮﻣﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﻭﺷﻜﺮﻩ‬ ‫ﳍﺎ ﻭﺍﻟﺪﻋﺎﺀ ﳍﺎ ﻭﺫﻛﺮﻩ ﳋﺪﻣﺎﺕ‬ ‫‪١٧٠ ،١٦٩‬‬ ‫ﺁﺑﺎﺋﻪ ﳍﺎ‬ ‫ﺍﻗﺘﺮﺍﺣﻪ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻨﺼﺤﻮﺍ‬ ‫ﺍﳊﻜﻮﻣﺔ ﺑﺼﺪﻕ‬ ‫‪٦٧‬‬ ‫ﻏﻼﻡ ﺇﳍﻲ ﺍﻟﺒﻨ‪‬ﺎﺀ‬ ‫‪٢٢٤‬‬

‫عاقبة آتھم‬ ‫ﻏﻼﻡ ﺇﻣﺎﻡ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﻏﻼﻡ ﺟﻴﻼﱐ ﺍﳌﻮﻟﻮﻱ ﺍﶈﺘﺮﻡ‪،‬‬ ‫ﺟﻬﺮﻭﻧﻮﺍﻥ‪ ،‬ﺟﺎﻟﻨﺪﻫﺮ‬ ‫ﻏﻼﻡ ﺣﺴﻦ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﻏﻼﻡ ﺣﺴﻦ ﺍﳌﻮﻟﻮﻱ ﺍﶈﺘﺮﻡ ﻣﻦ ﺩﻳﻨﻪ ﻧﻐﺮ‬ ‫ﻏﻼﻡ ﺣﺴﲔ ﺧﺎﻥ ﺷﺎﻩ ﺍﶈﺘﺮﻡ‪،‬‬ ‫ﺍﻟﺘﻬﺎﻧﻮﻱ‪ ،‬ﳏﺎﻓﻈﺔ ﺣﺼﺎﺭ‬ ‫ﻏﻼﻡ ﺣﺴﲔ ﺍﳌﻮﻟﻮﻱ ﺍﶈﺘﺮﻡ‪ ،‬ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﻣﻴﺎﻥ ﻏﻼﻡ ﺣﺴﲔ ﻣﻊ ﺯﻭﺟﺘﻪ ﻣﻦ‬ ‫ﺭﻫﺘﺎﺱ‬ ‫ﻏﻼﻡ ﺩﺳﺘﻐﲑ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻗﺼﻮﺭ‪،‬‬ ‫ﳏﺎﻓﻈﺔ ﻻﻫﻮﺭ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻏﻼﻡ ﺩﺳﺘﻐﲑ ﺍﳌﻨﺸﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﻣﺪﺭﺍﺱ‬ ‫ﻏﻼﻡ ﺭﺳﻮﻝ ﺍﶈﺘﺮﻡ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﻏﻼﻡ ﺭﺳﻮﻝ ﺍﳌﻮﻟﻮﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑـ‬ ‫"ﺭﺳﻞ ﺑﺎﺑﺎ" ﺍﻷﻣﺮﺗﺴﺮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻏﻼﻡ ﺭﺳﻮﻝ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻏﻼﻡ ﻋﻠﻲ ﺍﶈﺘﺮﻡ ﻣﻦ ﺭﻫﺘﺎﺱ‬

‫‪٢١٦‬‬

‫ﻏﻼﻡ ﻋﻠﻲ ﺍﳌﻮﻟﻮﻱ ﺍﶈﺘﺮﻡ ﻣﻦ ﺭﻫﺘﺎﺱ‪،‬‬ ‫ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪١٦٨‬‬

‫ﻏﻼﻡ ﻓﺮﻳﺪ ﻣﻦ ﺷﺎﺷﺮﺍﻥ؛ ﺩﻋﻲ‬ ‫ﻏﻼﺏ ﺩﻳﻦ ﻣﻨﺸﻲ‬ ‫ﻏﻼﺏ ﺷﻴﺦ ﻣﻦ ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﻏﻼﻡ ﻛﱪﻳﺎ ﺍﶈﺘﺮﻡ‬ ‫ﻏﻼﻡ ﳏﻤﺪ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻏﻼﻡ ﳏﻤﺪ ﺍﶈﺘﺮﻡ‬ ‫ﻏﻼﻡ ﳏﻤﺪ ﻣﻴﺎﻥ؛ ﺍﻟﻄﺎﻟﺐ ﻣﻦ ﳎﻬﺮﺍﻟﺔ‬ ‫ﻻﻫﻮﺭ‬ ‫ﻏﻼﻡ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﳊﺎﻓﻆ ﻣﻦ ‪‬ﲑﻩ‪،‬‬ ‫ﺍﳌﻘﻴﻢ ﰲ ﻗﺎﺩﻳﺎﻥ‬ ‫ﻏﻼﻡ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ ﺍﶈﺘﺮﻡ‬

‫‪٢١٧‬‬ ‫‪٢٢١‬‬ ‫‪٢١٦‬‬ ‫‪٢٢٦‬‬ ‫‪٧٣‬‬ ‫‪٢١٩‬‬ ‫‪٢٢٢‬‬ ‫‪٦٩‬‬ ‫‪٢١٩‬‬ ‫‪٢٢٥‬‬ ‫‪٦٩‬‬ ‫‪١٣٨‬‬

‫‪٢٤٥ ،٧١‬‬ ‫‪٢١٥‬‬ ‫‪٢٢٥‬‬ ‫‪٢١٨‬‬ ‫‪١٦٨‬‬ ‫‪٢٢٤‬‬ ‫‪٢٢٠‬‬ ‫‪٢٢٧‬‬ ‫‪٢٢٤‬‬

‫عاقبة آتھم‬

‫‪٣٩‬‬

‫ﻏﻼﻡ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺧﺎﻥ ﺍﶈﺘﺮﻡ‬

‫‪٢٢١‬‬

‫ﻏﻼﻡ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﻟﺸﻴﺦ ﺻﻮﰲ‬ ‫ﻏﻼﻡ ﻣﺮﺗﻀﻰ ﺍﻟﻘﺎﺿﻲ ﺍﶈﺘﺮﻡ‬ ‫ﻏﻼﻡ ﻧﱯ ﺍﻟﺸﻴﺦ ﺍﶈﺘﺮﻡ‬ ‫ﻏﻼﻡ ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﶈﺘﺮﻡ‬ ‫ﻏﻞ ﺣﺴﻦ ﺷﺎﻩ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٧٣‬‬ ‫‪٢١٩‬‬ ‫‪٢١٧‬‬ ‫‪٧١‬‬ ‫‪٧١‬‬

‫ﻑﻕ‬ ‫ﻓﺘﺢ ﳏﻤﺪ ﻣﻨﺸﻲ‬ ‫‪١٧٦ ،٤٢ ،٣٤‬‬ ‫ﻓﺘﺢ ﺍﳌﺴﻴﺢ ﺍﻟﻘﺲ‬ ‫ﺃﺭﺳﻞ ﺭﺳﺎﻟﺔ ﻗﺬﺭﺓ ﻭﺑﺬﻳﺌﺔ ﺇﱃ ﺍﳌﺴﻴﺢ‬ ‫‪٢١٨‬‬

‫ﺍﳌﻮﻋﻮﺩ ‬ ‫ﻓﻠﻴﻌﺰﻟﻮﻩ ﻣﻦ ﻣﻨﺼﺒﻪ ﺍﳉﻠﻴﻞ‬ ‫ﻋﺰﻟﻪ ﻣﻦ ﻣﻨﺼﺒﺔ ﳎﺮﺩ ﻣﻨﺔ ﻋﻠﻴﻪ‬ ‫ﻓﺮﺯﻧﺪ ﺣﺴﲔ ﺳﻴﺪ‬ ‫ﻓﺮﻋﻮﻥ‬ ‫ﺃﺧﺮ ﺍﷲ ﻋﻨﻪ ﺍﻟﻌﺬﺍﺏ ﺑﻮﻋﺪ ﻣﻨﻪ ﺃﻧﻪ‬ ‫ﺳﻴﺆﻣﻦ‬ ‫ﻓﻀﻞ ﺃﲪﺪ ﺍﳊﺎﻓﻆ‬ ‫ﻓﻀﻞ ﺍﻟﺪﻳﻦ ﻗﺎﺿﻲ‬ ‫ﻓﻀﻞ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ‬ ‫ﻓﻀﻞ ﺍﻟﺮﲪﻦ ﻣﻔﱵ‬ ‫ﻓﻀﻞ ﺇﳍﻲ ﺍﳊﻜﻴﻢ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﻓﻀﻞ ﺇﳍﻲ ﺷﻴﺦ ﻣﻦ ﻗﺮﻳﺔ ﻓﻴﺾ ﺍﷲ‬ ‫ﻓﻀﻞ ﺣﻖ ﺍﳌﺪﺭﺱ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﻓﻀﻞ ﺣﺴﲔ ﺷﻴﺦ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﻓﻀﻞ ﺩﻳﻦ ﺍﳊﺎﻓﻆ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﻣﻦ‬ ‫ﺧﻮﺷﺎﺏ‬ ‫ﻓﻀﻞ ﺩﻳﻦ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﻓﻆ ﻣﻦ‬ ‫ﻛﻬﺎﺭﻳﺎﻥ‬ ‫ﻓﻀﻞ ﺍﻟﺪﻳﻦ ﺍﻟﺒﻬﲑﻭﻱ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﺝ‬ ‫ﺍﳊﺎﻓﻆ ﺍﳊﻜﻴﻢ‬

‫الفھارس‬

‫‪١٧٦‬‬ ‫‪١٧٩‬‬ ‫‪١٧٩‬‬ ‫‪٢٢٥‬‬ ‫‪١٩٥ ،٧‬‬ ‫‪٧‬‬ ‫‪٢١٧‬‬

‫ﻓﻀﻞ ﺷﺎﻩ ﺳﻴﺪ‬ ‫ﻓﻀﻞ ﻛﺮﱘ ﻧﻴﺎﺯﻱ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻓﻘﲑ ﺍﷲ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﻣﺪﺭﺱ ﻣﺪﺭﺳﺔ ﻧﺼﺮﺓ‬ ‫ﺍﻹﺳﻼﻡ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻓﻨﺪﻝ‪ ،‬ﺍﻟﻘﺲ ﻣﺆﻟﻒ ﻣﻴﺰﺍﻥ ﺍﳊﻖ‬ ‫ﻓﻴﺎﺽ ﻋﻠﻲ ﻣﻨﺸﻲ‬ ‫ﻓﻴﺾ ﺃﲪﺪ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﺩﻭﻏﻪ‬ ‫ﻓﻴﺾ ﺃﲪﺪ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻟﻨﻐﻴﺎﻥ ﻭﺍﱄ‬ ‫ﻗﺎﺩﺭ ﲞﺶ ﺍﳌﺪﺭﺱ‬ ‫ﻗﺎﺩﺭ ﲞﺶ ﺍﳌﻮﻟﻮﻱ ﺷﻴﺦ‬ ‫ﻗﺎﺩﺭ ﻋﻠﻲ ﻣﻨﺸﻲ‬ ‫ﻗﺴﻄﻨﻄﲔ ﺍﻷﻭﻝ‬ ‫ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺧﺎﻥ‬ ‫ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺍﻟﺒﻨ‪‬ﺎﺀ‬ ‫ﻗﻄﺐ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﺑﺪﻭﻣﻠﻬﻲ‬ ‫ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ ﻣﻦ ﻛﻮﺗﻠﻪ ﻓﻘﲑ‪،‬‬ ‫ﺟﻬﻠﻢ‬

‫‪٢٢٤‬‬ ‫‪٧١‬‬ ‫‪٧٠‬‬ ‫‪٤‬‬ ‫‪٢١٤‬‬ ‫‪١٦٨‬‬ ‫‪٢١٧‬‬ ‫‪٢٢٠‬‬ ‫‪٢٢٠‬‬ ‫‪٢١٩‬‬ ‫‪٤١‬‬ ‫‪٢١٤‬‬ ‫‪٢٢٤‬‬ ‫‪٢١٤‬‬ ‫‪٢٢٢‬‬

‫‪٢٢٠‬‬

‫ﻗﻄﺐ ﻋﻠﻲ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻗﻤﺮ ﺍﻟﺪﻳﻦ ﻣﻨﺸﻲ‬

‫‪٢٢٤‬‬

‫ﻗﻴﺼﺮ ﺍﻟﺮﻭﻡ )ﺍﻧﻈﺮ ﻫﺮﻗﻞ ﻭﻗﺴﻄﻨﻄﲔ‬ ‫ﺍﻷﻭﻝ(‬ ‫ﻧﻈﹼﻢ ﻣﻨﺎﻇﺮﺓ ﺑﲔ ﺍﻟﻔﺮﻗﺘﲔ ﺍﳌﺴﻴﺤﻴﺘﲔ‬ ‫ﺍﳌﻮﺣﺪﺓ ﻭﺍﳌﺸﺮﻛﺔ‪ ،‬ﻭﺣﻜﻢ ﻟﺼﺎﱀ‬ ‫‪٢١٠ ،٤١‬‬ ‫ﺍﳌﻮﺣﺪﺓ ﻭﺍﻋﺘﻨﻖ ﺩﻳﻨﻬﻢ‬

‫‪٢٢٠‬‬ ‫‪٢٢٣‬‬ ‫‪٢٦١‬‬ ‫‪٢٢٧‬‬ ‫‪٢٢٠‬‬

‫‪٧٢‬‬ ‫‪٢١٨‬‬

‫ﻙ‬ ‫‪٢٢٥‬‬ ‫‪٢١٣‬‬ ‫‪٢١٤‬‬

‫ﻛﺮﻡ ﺩﺍﺩ ﻣﻴﺎﻥ‬ ‫ﻛﺮﻡ ﺩﻳﻦ ﺍﳌﻮﻟﻮﻱ‬ ‫ﻛﺮﻡ ﺇﳍﻲ ﺷﻴﺦ‬ ‫ﻛﺮﻡ ﺇﳍﻲ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﻛﺮﻡ ﺇﳍﻲ ﻣﻴﺎﻥ ﻣﻦ ﻻﻫﻮﺭ‬

‫‪٢٢١‬‬ ‫‪١٦٨‬‬ ‫‪٢٢٠‬‬ ‫‪٢٢٦‬‬ ‫‪٢٢١‬‬

‫الفھارس‬

‫عاقبة آتھم‬

‫‪٤٠‬‬

‫ﻛﺮﻡ ﺇﳍﻲ ﻣﻴﺎﻥ ﻣﻦ ﻟﺪﻫﻴﺎﻧﺔ‬

‫‪٢١٦‬‬

‫ﻣﻌﺠﺰﺍﺗﻪ ‬

‫ﻛﺮﱘ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ‬ ‫ﻛﺮﱘ ﺍﷲ ﺍﳌﻮﻟﻮﻱ‬ ‫ﻛﺮﱘ ﲞﺶ‬ ‫ﻛﺮﱘ ﲞﺶ ﺍﳌﺮﺣﻮﻡ ﻣﻴﺎﻥ‬ ‫ﻛﺸﻠﻴﺎ‬ ‫ﻛﻠﻴﻢ ﺍﷲ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻛﻤﺎﻝ ﺍﻟﺪﻳﻦ ﺧﻮﺍﺟﻪ‬

‫‪٢١٦‬‬

‫ﻣﻌﺠﺰﺗﻪ ﰲ ﺇﻧﺰﺍﻝ ﺍﳌﻄﺮ‬ ‫ﺍﳊﻜﻤﺔ ﰲ ﻣﻌﺠﺰﺓ ﺍﻧﺸﻘﺎﻕ ﺍﻟﻘﻤﺮ ﰲ‬ ‫ﺯﻣﻨﻪ‬

‫‪٢٢٦‬‬

‫ﺍﻟﻨﱯ ﻭﺍﳉﻬﺎﺩ‬

‫‪٤٣‬‬

‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻋﺘﺮﺍﺽ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﻗﺘﺎﻟﻪ‬ ‫ ﻭﺫﻛﺮ ﻗﺘﺎﻝ ﻣﻮﺳﻰ ﻭﻳﺸﻮﻉ ﻭﺩﺍﻭﺩ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬

‫‪٣٨‬‬

‫ﻻ ﳚﻮﺯ ﺍﻟﻘﺘﺎﻝ ﺩﻭﻥ ﺇﲤﺎﻡ ﺍﳊﺠﺔ‪ ،‬ﻓﻘﺪ‬ ‫ﺻﱪ ﺍﻟﻨﱯ ‪ ١٣‬ﻋﺎﻣﺎ ﻋﻠﻰ ﺍﳌﺼﺎﺋﺐ‬

‫‪١٠٣‬‬

‫‪٢٢٠‬‬ ‫‪١٨١‬‬

‫‪١٦٨‬‬ ‫‪٢٠٢‬‬

‫ﻝﻡ‬ ‫ﻟﻄﺎﻓﺖ ﺣﺴﲔ ﺷﺎﻩ ﺻﺎﺣﺐ ﺍﻟﺰﺍﻭﻳﺔ‬ ‫ﻟﻮﺍﺩﺍ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻟﻴﻜﻬﺮﺍﻡ ﺍﻟﺒﻴﺸﺎﻭﺭﻱ‪ ،‬ﺍﻟﺒﺎﻧﺪﻳﺖ‬ ‫ﻣﺎﺭﺗﻦ ﻛﻼﺭﻙ‪ ،‬ﺩ‪.‬‬ ‫ﻣﺎﻟﻚ‪ ،‬ﺍﻹﻣﺎﻡ‬

‫‪٧٣‬‬ ‫‪٦١ ،٢٧‬‬

‫‪٤٦ ،٤٢ ،٣٨ ،٣١،٣٤‬‬ ‫‪١٠٠ ،٥١‬‬

‫ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻣﺎﺕ‬ ‫ﻣﺒﺎﺭﻙ ﻋﻠﻲ‪ ،‬ﺍﻹﻣﺎﻡ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﳏﻤﺪ ﺳﻴﺪﻧﺎ ﺍﳌﺼﻄﻔﻰ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ‬ ‫ﺍﻹﺷﺎﺭﺓ ﰲ ﺗﺴﻤﻴﺘﻪ ﲟﺤﻤﺪ‬ ‫ﺃﺧﺮﺟﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻮﻃﻦ‬ ‫ﺯﻳﺎﺭﺓ ﺃﺣﺪ ﳊﻀﺮﺗﻪ ﰲ ﺍﻟﺮﺅﻳﺎ‬ ‫ﺗﻠﻘﻰ ﺻﺤﺎﺑﺘﻪ ﺍﻟﻌﻠﻢ ﻣﻦ ﻣﻨﺒﻊ ﺍﻟﻨﺒﻮﺓ‬ ‫ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﳏﻤﺪ ﻭﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﻭﻋﺒﺎﺩ‬ ‫ﺍﷲ ﺍﻟﺼﺎﳊﲔ‬ ‫ﻣﻜﺎﻧﺘﻪ ﺍﻟﺴﺎﻣﻴﺔ ‬ ‫ﻫﻮ ﺧﲑ ﺍﻟﺮﺳﻞ ﻭﺧﲑ ﺍﻟﻮﺭﻯ‬ ‫ﻫﻮ ﺭﺳﻮﻝ ﺻﺎﺩﻕ ﻣﻦ ﺍﷲ ﻭﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﻣ‪‬ﻦ ﺃﺣﺒ‪‬ﻪ ﻭﺍﺗ‪‬ﺒﻌﻪ ﺑﺼﺪﻕ ﺻﺎﺭ ﺻﺎﺣﺐ‬ ‫ﻛﺮﺍﻣﺎﺕ‬

‫‪١٠٠‬‬ ‫‪٢١٥‬‬ ‫‪١٨٤‬‬ ‫‪١٩٥‬‬ ‫‪٢٤٤‬‬ ‫‪٩٩‬‬ ‫‪٧٥‬‬ ‫‪٧٥‬‬ ‫‪٧٥‬‬ ‫‪٢٤٧‬‬

‫ﺻﱪﻩ ﻣﻨﻘﻄﻊ ﺍﻟﻨﻈﲑ ‬ ‫ﻟﻘﺪ ﺻﱪ ﻋﻠﻰ ﻣﻈﺎﱂ ﺍﻟﻜﻔﺎﺭ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‬ ‫ﺻﱪﺍ ﻣﻨﻘﻄﻊ ﺍﻟﻨﻈﲑ‬

‫‪١٠٣‬‬

‫‪١٧٣‬‬ ‫‪١٨٣‬‬

‫ﻧﺒﻮﺀﺍﺗﻪ ‬ ‫ﻧﺒﻮﺀﺍﺗﻪ ﺍﻟﱵ ﲢﻘﻘﺖ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ‬ ‫ﲢﻘﻖ ﻧﺒﻮﺀﺗﻪ ﲝﺪﻭﺙ ﻧﺰﺍﻉ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‬

‫‪١٠٤‬‬

‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ‬ ‫ﻟﻘﺪ ﲢﻘﻘﺖ ﺍﻟﻴﻮﻡ ﺍﻟﻨﺒﻮﺀﺓ ﺑﺄﻥ ﺍﳌﻬﺪﻱ‬

‫‪١٨٠‬‬

‫ﺳﻴﻜﻮﻥ ﰲ ﻳﺪﻩ ﻛﺘﺎﺏ ﻳﻀﻢ ﺃﲰﺎﺀ‬ ‫‪ ٣١٣‬ﺻﺤﺎﺑﻴﺎ‬ ‫ﻛﻠﻤﺔ ﻛﺪﻋﻪ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﺗﻔﺼﺢ ﻋﻦ‬ ‫ﻗﺎﺩﻳﺎﻥ‬ ‫ﻧﺒﻮﺀﺓ ﺍﻟﻨﱯ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳﻴﺘﺰﻭﺝ‬ ‫ﻭﻳﻮﻟﺪ ﻟﻪ‬ ‫ﲢﻘﻖ ﺍﻟﻨﺒﻮﺀﺓ ﲝﺪﻭﺙ ﺍﳋﺴﻮﻑ‬ ‫ﻭﺍﻟﻜﺴﻮﻑ‬ ‫ﺃﹸﻣﺮ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﻜﺴﺮ‬ ‫ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘﻞ ﺍﻟﺪﺟﺎﻝ‬ ‫ﳏﻤﺪ ﺃﻓﻨﺪﻱ ﺳﻴﺪ‬ ‫ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺁﺭﻩ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺇﺑﺮﺍﻫﻴﻢ ﺍﶈﺘﺮﻡ‪ ،‬ﻭﻳﻠﻮﺭﻱ‪،‬‬ ‫ﺍﳌﻘﻴﻢ ﰲ ﺑﻨﻐﻠﻮﺭ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺃﺣﺴﻦ‪ ،‬ﺍﻷﻣﺮﻭﻫﻲ‬

‫‪٢١٢‬‬ ‫‪٢٢٨‬‬ ‫‪٢٣٧‬‬ ‫‪١٨٢‬‬ ‫‪٤٩‬‬ ‫‪٢٢٦‬‬ ‫‪٦٩‬‬ ‫‪٧٠‬‬ ‫‪٢٠٠‬‬

‫عاقبة آتھم‬ ‫ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﻏﻼﻡ ﻛﱪﻳﺎ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺧﺎﻥ ﺍﶈﺘﺮﻡ‬ ‫ﺍﻟﻐﻮﺭﻳﺎﱐ‬ ‫ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﻧﻘﺸﻪ ﻧﻮﻳﺲ‬ ‫ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺪﻫﻠﻮﻱ‬ ‫ﳏﻤﺪ ﺃﻓﻀﻞ ﻛﻤﻠﻪ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﳏﻤﺪ ﺃﻓﻀﻞ ﻣﻨﺸﻲ ﻣﻦ ﻻﻫﻮﺭ‬ ‫ﻣﻴﺎﻥ ﳏﻤﺪ ﻓﺎﺿﻞ‪ ،‬ﺭﺍﺟﻮﺍﻝ ﻛﻬﺎﺭﻳﺎﻥ؛‬ ‫ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﺃﻛﱪ ﻣﻴﺎﻥ‬ ‫ﳏﻤﺪ ﺃﻣﲑ ﺧﺎﻥ ﺍﳊﺎﺝ‬ ‫ﳏﻤﺪ ﺃﻣﲔ ﺍﻟﺸﻜﻮﺗﺮﻱ‬ ‫ﳏﻤﺪ ﺃﻣﲔ ﺑﺎﺋﻊ ﺍﻟﻜﺘﺐ‬ ‫ﳏﻤﺪ ﺃﻣﲔ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﺑﻨﻐﻠﻮﺭ‬ ‫ﳏﻤﺪ ﺃﻧﻮﺍﺭ ﺣﺴﲔ ﺧﺎﻥ ﺯﻋﻴﻢ ﺷﺎﻩ ﺁﺑﺎﺩ‬ ‫ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ‪ ،‬ﺍﻹﻣﺎﻡ ﺭﲪﻪ ﺍﷲ‬ ‫ﳏﻤﺪ ﲞﺶ ﺑﺎﺑﻮ ﺃﻧﺒﺎﻟﻪ‬ ‫ﳏﻤﺪ ﲞﺶ ﺍﳊﺎﻓﻆ ﻛﻮﺕ ﻗﺎﺿﻲ‬ ‫ﳏﻤﺪ ﺑﺸﲑ ﺍﻟﺒﻬﻮﺑﺎﱄ ﺍﳌﻮﻟﻮﻱ‬ ‫ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫ﳏﻤﺪ ﺗﻔﻀﻞ ﺣﺴﲔ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﳏﻤﺪ ﺟﺎﻥ ﻣﻴﺎﻥ‬ ‫ﳏﻤﺪ ﺟﻮ ﺃﻣﺮﺗﺴﺮ‬ ‫ﳏﻤﺪ ﺣﺴﻦ ﺍﻷﻣﺮﻭﻫﻲ‬ ‫ﳏﻤﺪ ﺣﺴﻦ ﺯﻋﻴﻢ ﻟﺪﻫﻴﺎﻧﻪ ﺍﳌﻮﻟﻮﻱ؛‬ ‫ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﺣﺴﻦ ﻣﻴﺎﻥ ﺍﶈﺘﺮﻡ‬ ‫ﳏﻤﺪ ﺣﺴﻦ ﺍﳌﻮﻟﻮﻱ ﻣﺆﻟﻒ ﺗﻔﺴﲑ‬ ‫ﺃﻣﺮﻭﻫﻪ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺷﻴﺦ ﺭﺋﻴﺲ‬ ‫ﲢﺮﻳﺮ ﳎﻠﺔ ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ‬

‫‪٤١‬‬

‫الفھارس‬

‫‪٢١٨‬‬

‫ﺝ ﻭﺍﻟﻜﺎﺫﺏ‬ ‫ﺫﻛﺮ ﻃﺒﻌﻪ ﺍﳌﻌﻮ ‪‬‬ ‫ﲢﺪﺍﻩ ﰲ ﺍﻟﺘﺄﻟﻴﻒ ﺑﺎﻟﻠﻐﺔ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ ﻭﺑﺎﻫﻠﻪ ﻭﻧﺼﺤﻪ‬ ‫‪٢٠٥ ،١٩٣‬‬ ‫ﺃﻗﺮ ﻳﻮﻡ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ ﺑﺄﻥ ﻣﻘﺎﻟﻪ ‬ ‫ﺟﻠﺐ ﺍﻟﻔﺘﺢ ﻟﻺﺳﻼﻡ‬ ‫‪٢٠٦‬‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﻓﺮﻋﻮﻥ ﰲ ﺍﻹﳍﺎﻡ ﳏﻤﺪ ﺣﺴﲔ‬ ‫ﺍﻟﺒﻄﺎﻟﻮﻱ‬ ‫‪٢٤٠‬‬ ‫ﻧﺒﻮﺀﺗﻪ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺑﺄﻧﻪ ﺳﻴﻬﲔ ﺍﳌﺴﻴ ‪‬ﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ‬ ‫‪٢٤١‬‬

‫‪٢١٧‬‬

‫ﻓﺘﻨﺔ ﺗﻜﻔﲑﻩ ﻭﺍﻃﻼﻉ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ‪ ١٧‬ﻋﺎﻣﺎ‬ ‫‪٢٤٢ ،٤٧‬‬ ‫ﻫﻮ ﺃﻋﺪﻯ ﺍﻷﻋﺪﺍﺀ ﺍﻟﻐﻮﻱ‬ ‫‪٥٩‬‬ ‫ﺭﻓﻊ ﺍﻟﺸﻜﻮﻯ ﺿﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ﺇﱃ ﺍﳊﻜﻮﻣﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺑﺄﻧﻪ ﻏﲑ‬ ‫ﳐﻠﺺ ﻟﻠﺤﻜﻮﻣﺔ‬ ‫‪٦٦‬‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺷﺒﻬﺔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﺣﻮﻝ ﺳﺒﺐ‬ ‫ﻋﺪﻡ ﺭﻓﻊ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻗﻀﻴﺔ ﺿﺪ‬ ‫ﺁ‪‬ﻢ ﻋﻠﻰ ﺍ‪‬ﺎﻣﻪ ﺇﻳﺎﻩ ﺑﺘﺪﺑﲑ ﺍﳌﻜﺎﻳﺪ‬

‫‪٦٩‬‬

‫ﻻﻏﺘﻴﺎﻟﻪ‬ ‫ﺩﺣﺾ ﺷﺒﻬﺘﻪ ﺃﻥ ﺍﻟﻮﺣﻲ "ﻳﺮﺩﻫﺎ ﺇﻟﻴﻚ"‬

‫‪٢١٦‬‬ ‫‪٢٢٦‬‬ ‫‪٢١٦‬‬ ‫‪٢٢١‬‬ ‫‪٢١٦‬‬ ‫‪١٦٨‬‬ ‫‪٢١٨‬‬ ‫‪٧٢‬‬ ‫‪٢٢٧‬‬ ‫‪٧٠‬‬ ‫‪٢١٦‬‬ ‫‪٢٢٩‬‬ ‫‪٢١٧‬‬ ‫‪٢٢١‬‬

‫‪١٠٠ ،٥١‬‬ ‫‪٢١٩‬‬ ‫‪٢١٧‬‬ ‫‪٢٢٣‬‬ ‫‪١٥٤‬‬ ‫‪٦٩‬‬ ‫‪٢٢٦‬‬ ‫‪٦٩‬‬ ‫‪٦٩‬‬

‫‪٢٤٢‬‬

‫ﳐﺎﻟﻒ ﻟﻠﺘﻌﺒﲑ ﺍﻟﻌﺮﰊ‬ ‫ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻋﺘﺮﺍﺽ ﺑﺄﻥ ﻛﺘﺐ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻣﺸﺤﻮﻧﺔ ﻣﻦ ﺍﻷﻏﻼﻁ‬ ‫ﻋﻨﺪ ﺳﺆﺍﻝ ﺍﻟﺒﻄﺎﻟﻮﻱ ﻗﺮﺃ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ "ﺑﻜﺮ ﻭﺛﻴﺐ"‬ ‫ﳏﻤﺪ ﺣﺴﲔ ﺍﶈﺘﺮﻡ ﺻﺎﺣﺐ ﺯﺍﻭﻳﺔ‬ ‫ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﺍﻟﻐﻨﻐﻮﻫﻲ‬ ‫ﳏﻤﺪ ﺣﺴﲔ ﺍﳊﻜﻴﻢ‬ ‫ﳏﻤﺪ ﺣﺴﻦ‪ ،‬ﺍﻟﻌﻄﺎﺭ ﻣﻴﺎﻥ‬ ‫ﳏﻤﺪ ﺣﺴﲔ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻛﻮﺋﻠﻪ ﻭﺍﻻ؛‬ ‫ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬

‫‪٢٠‬‬ ‫‪٦٠‬‬ ‫‪١٤٧‬‬ ‫‪١٨٦‬‬ ‫‪٧٢‬‬ ‫‪٢٢٥‬‬ ‫‪٢٢٧‬‬ ‫‪٧٠‬‬

‫الفھارس‬

‫عاقبة آتھم‬

‫‪٤٢‬‬

‫ﳏﻤﺪ ﺣﺴﲔ ﺍﳌﺮﺍﺩﺁﺑﺎﺩﻱ‬

‫‪٢٢٣‬‬

‫ﳏﻤﺪ ﺣﺴﲔ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻛﺒﻮﺭ‪‬ﻠﻪ‬ ‫ﳏﻤﺪ ﺣﻴﺎﺕ‬ ‫ﳏﻤﺪ ﺧﺎﻥ ﻣﻴﺎﻥ‬ ‫ﳏﻤﺪ ﺩﻳﻦ ﻣﻴﺎﻥ‪ ،‬ﻣﺮﺍﻗﺐ ﺯﺭﺍﻋﻲ‬ ‫ﳏﻤﺪ ﺩﻳﻦ ﺣﻜﻴﻢ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﳏﻤﺪ ﺩﻳﻦ ﻣﻨﺸﻲ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﳏﻤﺪ ﺩﻳﻦ ﻣﻴﺎﻥ ﻣﻦ ﺟﺎﻣﻮﻥ‬ ‫ﳏﻤﺪ ﺭﺣﻴﻢ ﺍﷲ ﺍﳌﻮﻟﻮﻱ ﻣﺪﺭﺱ ﻣﺪﺭﺳﺔ‬ ‫ﺇﻟﻪ ﺁﺑﺎﺩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﺭﺣﻴﻢ ﺍﻟﺪﻳﻦ‬ ‫ﳏﻤﺪ ﺭﺳﺘﻢ ﻋﻠﻰ ﺧﺎﻥ ﻧﻮﺍﺏ ﺗﺸﱵ‬ ‫ﺍﳌﻮﻟﻮﻱ ﺃﺑﻮ ﺍﻷﻧﻮﺍﺭ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﺭﺿﻮﻱ ﺍﳌﻮﻟﻮﻱ ﺳﻴﺪ‬ ‫ﳏﻤﺪ ﺭﻣﻀﺎﻥ ﺍﻟﺒﺸﺎﻭﺭﻱ ﺍﳌﻮﻟﻮﻱ‬ ‫ﺍﳊﺎﻓﻆ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﺳﺮﺍﺝ ﺍﳊﻖ ﻧﻌﻤﺎﱐ ﺻﺎﺣﺒﺰﺍﺩﻩ‬ ‫ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﳊﺎﻓﻆ‬

‫‪٢١٩‬‬

‫ﳏﻤﺪ ﻋﻠﻲ ‪‬ﻮﺑﺮﻱ ﻭﺍﻋﻆ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﻋﻠﻲ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﺩﳍﻲ؛ ﺩﻋﻲ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﻋﻠﻲ ﺧﺎﻥ ﺳﺮﺩﺍﺭ ﻧﻮﺍﺏ‬ ‫ﳏﻤﺪ ﻋﻠﻲ ﻣﻨﺸﻲ‬ ‫ﳏﻤﺪ ﻓﺎﺭﻭﻕ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﻓﻀﻞ ﺗﺸﻨﺠﺎ ﺍﳌﻮﻟﻮﻱ ﻏﻮﺟﺮﺧﺎﻥ‬ ‫ﳏﻤﺪ ﺍﻟﻘﺎﺭﺉ‬ ‫ﳏﻤﺪ ﻗﺎﺳﻢ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﻛﺎﻣﻞ ﺷﺎﻩ ﺍﳌﻮﻟﻮﻱ‬ ‫ﳏﻤﺪ ﺍﻟﻠﺪﻫﻴﺎﻧﻮﻱ ﺍﳌﻮﻟﻮﻱ‬ ‫ﳏﻤﺪ ﻣﻌﺼﻮﻡ ﺷﺎﻩ‬ ‫ﳏﻤﺪ ﺍﳌﻜﻲ‪ ،‬ﺍﻟﺸﻴﺦ‬ ‫ﳏﻤﺪ ﺍﳌﻮﻟﻮﻱ ﺍﳊﺎﻓﻆ‬ ‫ﳏﻤﺪ ﻣﻴﺎﻥ‬ ‫ﳏﻤﺪ ﻳﻌﻘﻮﺏ‬ ‫ﳏﻤﺪ ﻳﻌﻘﻮﺏ ﺧﺎﻥ‪ ،‬ﺍﳊﺎﻓﻆ‬

‫‪٢١٩‬‬

‫ﳏﻤﺪ ﻳﻮﺳﻒ‪ ،‬ﺍﳊﺎﻓﻆ‬ ‫ﳏﻤﺪ ﻳﻮﺳﻒ ﺑﻴﻚ ﻣﲑﺯﺍ‬

‫‪٢١٦‬‬

‫ﳏﻤﺪ ﻳﻮﺳﻒ ﺍﳊﺎﺝ ﺍﷲ ﺭﻛﻬﺎ‬ ‫ﳏﻤﺪ ﻳﻮﺳﻒ ﻗﺎﺿﻲ‬ ‫ﳏﻤﺪ ﻳﻮﺳﻒ ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﺳﻨﻮﺭ‬ ‫ﳏﻤﻮﺩ ﺃﲪﺪ ﺑﺸﲑ ﺍﻟﺪﻳﻦ ﻣﺮﺯﺍ )ﺍﳋﻠﻴﻔﺔ‬

‫‪٢٢٢‬‬

‫ﺍﻟﺜﺎﱐ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ (‬ ‫ﳏﻤﻮﺩ ﺣﺴﻦ ﺧﺎﻥ ﺍﳌﻮﻟﻮﻱ‬ ‫ﳏﻤﻮﺩ ﺷﺎﻩ ﺳﻴﺪ ﻣﻦ ﺳﻴﺎﻟﻜﻮﺕ‬ ‫ﳏﻤﻮﺩ ﺷﺎﻩ ﺳﻴﺪ ﻣﻦ ﻓﺘﺢ ﺑﻮﺭ‬ ‫ﳏﻤﻮﺩ ﺷﺎﻩ ﺻﺎﺣﺐ ﺯﺍﻭﻳﺔ ‪‬ﺎﺭ‬ ‫ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻔﺔ‬ ‫ﻣﺮﺩﺍﻥ ﻋﻠﻲ ﺳﻴﺪ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬

‫ﳏﻤﺪ ﺳﻌﻴﺪ ﺣﻜﻴﻢ‬ ‫ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺪﻫﻠﻮﻱ‬ ‫ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺸﺎﻣﻲ‬ ‫ﳏﻤﺪ ﺷﻔﻴﻊ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﺷﻔﻴﻊ ﻣﻴﺎﻥ‬ ‫ﳏﻤﺪ ﺻﺎﺩﻕ ﻣﻔﱵ‬ ‫ﳏﻤﺪ ﺻﺪﻳﻖ ﳐﺪﻭﻡ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﳏﻤﺪ ﺿﻴﺎﺀ ﺍﳊﻖ ﺳﻴﺪ‬ ‫ﳏﻤﺪ ﻋﺒﺎﺱ ﺍﳌﻮﻟﻮﻱ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺷﻴﺦ‪ ،‬ﺍﳌﻌﺮﻭﻑ‬ ‫ﺑﺸﻌﺒﺎﻥ‬ ‫ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺧﺎﻥ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬

‫‪٢٢٢‬‬ ‫‪٢١٤‬‬ ‫‪٢١٤‬‬ ‫‪٢٢٤‬‬ ‫‪٢٢٤‬‬ ‫‪٢٢٥‬‬ ‫‪٧٠‬‬ ‫‪٢٢٧‬‬ ‫‪٧٠‬‬ ‫‪٢٢٤‬‬ ‫‪٧٠‬‬ ‫‪٢١٤‬‬ ‫‪٢٢٤‬‬ ‫‪٢٤٢‬‬ ‫‪٧٠‬‬ ‫‪٢٢٤‬‬ ‫‪٢١٦‬‬ ‫‪٢١٨‬‬ ‫‪٧١‬‬ ‫‪٢١٨‬‬ ‫‪٢٢١‬‬

‫‪٦٩‬‬ ‫‪٧١‬‬ ‫‪٢١٥‬‬ ‫‪٢٢٣‬‬ ‫‪٧٠‬‬ ‫‪٢٢٠‬‬ ‫‪٢٢١‬‬ ‫‪٧٠‬‬ ‫‪٧٣‬‬ ‫‪٦٩‬‬ ‫‪٧٣‬‬ ‫‪٢١٨‬‬ ‫‪٢٢٥‬‬ ‫‪٢٢٢‬‬ ‫‪٢٤٤‬‬ ‫‪٢١٨‬‬ ‫‪٢٤٤‬‬ ‫‪٢١٥‬‬ ‫‪٢١٩‬‬ ‫‪٢٢٠‬‬ ‫‪٢٢٣‬‬ ‫‪١٨٧‬‬ ‫‪٢٢٧‬‬ ‫‪٢١٧‬‬ ‫‪٢٢٣‬‬ ‫‪٧٤‬‬ ‫‪١٦٨‬‬ ‫‪٢٠٠‬‬

‫عاقبة آتھم‬

‫‪٤٣‬‬

‫ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‬ ‫ﱂ ﺗﻜﻦ ﺑﻐﻴﺎ‬ ‫ﺗﻌﺮﺿﺖ ﻻﺑﺘﻼﺀ ﺳﻮﺀ ﻇﻨﻮﻥ ﺍﻟﻴﻬﻮﺩ‬ ‫ﻣﺴﺘﺎﻥ ﺷﺎﻩ ﺍﻟﻜﺎﺑﻮﱄ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻣﺴﺘﻌﺎﻥ ﺷﺎﻩ ﺍﳌﻮﻟﻮﻱ‬ ‫ﻣﺴﻴﺢ ﺍﷲ ﺍﻟﺸﺎﻫﺠﻬﺎﻧﺒﻮﺭﻱ‬ ‫ﻣﺴﻴﻠﻤﺔ ﺍﻟﻜﺬﺍﺏ‬ ‫ﻣﻈﻬﺮ ﻋﻠﻲ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻣﻌﺮﺍﺝ ﺍﻟﺪﻳﻦ ﻣﻨﺸﻲ‬ ‫ﻣﻘﺼﻮﺩ ﻋﻠﻲ ﺷﺎﻩ‬ ‫ﻣﻨﺼﺐ ﻋﻠﻲ ﺳﻴﺪ‪ ،‬ﺍﻟﺪﻛﺘﻮﺭ‬ ‫ﻣﻨﻈﻮﺭ ﳏﻤﺪ ﺻﺎﺣﺒﺰﺍﺩﻩ‬ ‫ﻣﻨﻮﺭ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻣﻮﺳﻰ ‬ ‫ﺃﻣﺮ ﺑﻘﺘﻞ ﺍﻟﺮﺿﻊ ﻭﺍﻷﺑﺮﻳﺎﺀ ﻭﱂ ﻳﻘﺒﻞ‬ ‫ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺃﺣﺪﻫﻢ‬ ‫ﲰﺎﻩ ﻳﺴﻮﻉ ﻗﺎﻃﻊ ﺍﻟﻄﺮﻕ ﻭﻟﺼﺎ‬ ‫ﻣﻬﺪﻱ ﺣﺴﲔ ﺳﻴﺪ‬ ‫ﻣﻬﺪﻱ ﺍﻟﻌﺮﰊ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﺍﳊﺎﺝ‬ ‫ﻣﻬﺮ ﺩﻳﻦ ﻣﻴﺎﻥ‬ ‫ﻣﻬﺮ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻣﻬﺮ ﻋﻠﻲ ﺍﳍﻮﺷﻴﺎﺑﻮﺭﻱ‬ ‫ﻣﻮﱃ ﲞﺶ‪ ،‬ﺍﻟﺸﻴﺦ ﻣﻦ ﺩِﻧﻐﻪ‬ ‫ﻣﻮﱃ ﲞﺶ‪ ،‬ﺍﻟﺸﻴﺦ‬ ‫ﻣﻮﱃ ﲞﺶ‪ ،‬ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻣﻨﺸﻲ‬ ‫ﻣﲑﺍ ﲞﺶ‪ ،‬ﺍﳌﻨﺸﻲ‬ ‫ﻣﲑ ﳏﻤﺪ ﻗﺎﺿﻲ‬ ‫ﻥ‬ ‫ﻧﺎﺻﺮ ﺷﺎﻩ ﺍﳌﺮﺍﻗﺐ‪ ،‬ﺳﻴﺪ‬ ‫ﻧﺎﺻﺮ ﻧﻮﺍﺏ ﺍﻟﺪﻫﻠﻮﻱ‪ ،‬ﺳﻴﺪ‬ ‫ﻧﺎﻧﻚ ﺑﺎﻭﺍ‬

‫الفھارس‬

‫‪٥٧‬‬ ‫‪٢٣٩‬‬ ‫‪٧١‬‬ ‫‪٧١‬‬ ‫‪٢١٧‬‬ ‫‪٢٣٤‬‬ ‫‪٧٣‬‬ ‫‪٢١٧‬‬ ‫‪٧٣‬‬ ‫‪٢٢٧‬‬ ‫‪٢١٥‬‬ ‫‪٧٣‬‬

‫‪٣٩‬‬ ‫‪١٧٩‬‬ ‫‪٢٢١‬‬

‫ﻛﺎﻥ ﻣﺴﻠﻤﺎ‪ ،‬ﻓﻘﺪ ﺷﻬﺪ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻭﺣﺞ‬ ‫ﻣﺮﺗﲔ ﻭﻋﻠﱠﻢ ﺍﻹﺳﻼﻡ‬ ‫ﻧﱯ ﲞﺶ‪ ،‬ﻣﻴﺎﻥ‬ ‫ﻧﱯ ﲞﺶ‪ ،‬ﺍﻟﺸﻴﺦ‬ ‫ﻧﱯ ﲞﺶ‪ ،‬ﻣﻨﺸﻲ‪ ،‬ﺷﻮﺩﺭﻱ‬ ‫ﻧﺜﺎﺭ ﻋﻠﻲ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﺍﻟﻨﺠﺎﺷﻲ‪ ،‬ﻣﻠﻚ ﺍﳊﺒﺸﺔ‬ ‫ﺍﻟﻨﺠﺪﻱ‪ ،‬ﺍﻟﺸﻴﺦ‬ ‫ﳒﻒ ﻋﻠﻲ‪ ،‬ﺍﳊﺎﺝ‬ ‫ﳒﻢ ﺍﻟﺪﻳﻦ ﻣﻦ ﺷﺎﺩﻳﻮﺍﻝ‬ ‫ﳒﻢ ﺍﻟﺪﻳﻦ ﺷﺎﻩ ﺍﳊﺎﺝ‬ ‫ﳒﻢ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ ﻣﻦ ‪‬ﲑﻩ‬ ‫ﻧﺬﻳﺮ ﺣﺴﲔ ﺍﻟﺪﻫﻠﻮﻱ ﺍﳌﻮﻟﻮﻱ‬ ‫ﺍﳌﺴﺌﻮﻝ ﺍﳊﻘﻴﻘﻲ ﻋﻦ ﻓﺘﻨﺔ ﺗﻜﻔﲑ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ‬ ‫ﻧﺬﻳﺮ ﺣﺴﲔ ﺍﳌﻮﻟﻮﻱ ﺍﺑﻦ ﺃﻣﲑ ﻋﻠﻲ‬ ‫ﺳﻬﺎﺭﻧﺒﻮﺭ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻧﺼﲑ ﺍﻟﺪﻳﻦ ﺍﻟﻠﻮﱐ‪ ،‬ﺍﳌﻨﺸﻲ‬

‫‪٢١٩‬‬

‫ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﻟﺘﺸﱵ ﺍﻟﺼﺎﺑﺮﻱ‬ ‫ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﺍﳊﺎﺝ‪ ،‬ﺍﳌﻼ‬

‫‪٧٢‬‬

‫ﻧﻈﺎﻡ ﺍﻟﺪﻳﻦ ﻣﻴﺎﻥ‬ ‫ﺍﻟﻨﻤﺮﻭﺩ‬ ‫ﻧﻮﺍﺏ ﺧﺎﻥ‬ ‫ﻧﻮﺍﺏ ﺩﻳﻦ ﺍﳌﺪﺭﺱ‬

‫‪٢٢٣‬‬ ‫‪١٨٥‬‬ ‫‪٢١٧‬‬ ‫‪٢٢٣‬‬ ‫‪٢٢٣‬‬ ‫‪٢٢٢‬‬ ‫‪٢٢٢‬‬ ‫‪٢٠٠‬‬ ‫‪٢١٥‬‬ ‫‪٢٠١‬‬

‫ﻧﻮﺡ ‬ ‫ﻧﻮﺭ ﺃﲪﺪ ﺍﳊﺎﻓﻆ ﻣﻦ ﻟﺪﻫﻴﺎﻧﻪ‬ ‫ﻧﻮﺭ ﺃﲪﺪ ﺷﻴﺦ ﺻﺎﺣﺐ ﺯﺍﻭﻳﺔ‬ ‫ﻣﻬﺎﺭﺍﻧﻮﺍﻟﻪ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻧﻮﺭ ﺃﲪﺪ ﺷﻴﺦ ﻣﻦ ﺃﻣﺮﺗﺴﺮ‬ ‫ﻧﻮﺭ ﺃﲪﺪ ﺷﻴﺦ ﻣﻦ ﺟﺎﻟﻨﺪﻫﺮ‬ ‫ﻧﻮﺭ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﳌﻮﻟﻮﻱ‪ ،‬ﺍﳊﺎﺝ‪ ،‬ﺍﳊﻜﻴﻢ‬

‫‪٢٠١‬‬ ‫‪٢١٤‬‬ ‫‪٢١٧‬‬ ‫‪٢١٧‬‬ ‫‪٧٣‬‬ ‫‪٤١‬‬ ‫‪١٢٨‬‬ ‫‪٢٢٥‬‬ ‫‪١٦٨‬‬ ‫‪٧٢‬‬ ‫‪٢٢٣‬‬ ‫‪٦٩‬‬ ‫‪٤٧‬‬ ‫‪٧٠‬‬ ‫‪٢٢٠‬‬ ‫‪٧١‬‬ ‫‪٢٢١‬‬ ‫‪٢٢٢‬‬ ‫‪٤٢‬‬ ‫‪٢١٨‬‬ ‫‪٢٢٢‬‬ ‫‪٤٢‬‬ ‫‪٢٢١‬‬ ‫‪٧١‬‬ ‫‪٢١٦‬‬ ‫‪٢٢٤‬‬ ‫‪٢١٤‬‬

‫‪٤٤‬‬

‫الفھارس‬ ‫ﺫﻛﺮ ﻣﺴﺎﻋﺪﺗﻪ ﺍﳌﺎﻟﻴﺔ ﻏﲑ ﺍﻟﻌﺎﺩﻳﺔ‬

‫‪٢٠٢‬‬

‫ﻧﻮﺭ ﺩﻳﻦ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻧﻮﺭ ﺩﻳﻦ ﺧﻠﻴﻔﻪ ﺍﳉﻤﻮﱐ‬ ‫ﻧﻮﺭ ﳏﻤﺪ ﺍﳊﺎﻓﻆ ﻣﻦ ﻗﺮﻳﺔ ﻓﻴﺾ ﺍﷲ‬ ‫ﻧﻮﺭ ﳏﻤﺪ ﻣﺎﳒﺖ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫ﻧﻮﺭ ﳏﻤﺪ‪ ،‬ﺍﳌﻮﻟﻮﻱ‪ ،‬ﺍﳊﻜﻴﻢ‬ ‫ﻧﻮﺭ ﳏﻤﺪ ﻣﻴﺎﻥ ﻣﻦ ﻏﻮﺙ ﺟﺮﻩ‬ ‫ﻧﻴﺎﺯ ﺑﻴﻚ ﻣﺮﺯﺍ‬ ‫ﻧﻴﺎﺯ ﻋﻠﻲ ﺳﻴﺪ‬

‫‪١٦٨‬‬ ‫‪٢٠٠‬‬ ‫‪٢١٦‬‬ ‫‪٢٢٠‬‬ ‫‪٢٢١‬‬ ‫‪٢٢٧‬‬ ‫‪٢١٥‬‬ ‫‪٢٢٦‬‬

‫ﻩﻭﻱ‬ ‫ﻫﺎﻣﺎﻥ‬ ‫ﻫﺮﻗﻞ ﻗﻴﺼﺮ ﺍﻟﺮﻭﻡ‬ ‫ﻛﺎﻥ ﻣﻮﺣﺪﺍ ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺃﺭﺳﻞ ﺇﻟﻴﻪ‬ ‫ﺭﺳﺎﻟﺔ‬ ‫ﻭﺍﺟﺪ ﻋﻠﻲ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻭﺍﺭﺙ ﻋﻠﻲ ﺷﺎﻩ ﺍﳊﺎﺝ‬ ‫ﻭﺍﻳﺖ ﺑﺮﳜﺖ ﺍﻟﻘﺲ‬ ‫ﻭﺭﻳﺎﻡ ﻣﻴﺎﻥ‪ ،‬ﺍﳊﺎﺝ‬

‫‪٢٤٠‬‬ ‫‪٤١‬‬ ‫‪٤١‬‬ ‫‪٧٣‬‬ ‫‪٧٢‬‬ ‫‪٣٢‬‬ ‫‪٢٢٥‬‬

‫عاقبة آتھم‬ ‫ﻭﺯﻳﺮ ﺍﻟﺪﻳﻦ ﺷﺎﻩ؛ ﺩﻋﻲ ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫ﻭﺯﻳﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﺍﳌﻮﻟﻮﻱ ﻣﻦ ﻛﺎﻧﻐﺮﻩ‬ ‫‪٢١٤‬‬ ‫ﻭﱄ ﺍﻟﻨﱯ ﺷﺎﻩ‪ ،‬ﺍﳌﻮﻟﻮﻱ‬ ‫‪٧٢‬‬ ‫ﻳﺴﻮﻉ )ﺍﻧﻈﺮ ﻋﻴﺴﻰ (‬ ‫ﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ‬ ‫‪٣٩‬‬ ‫ﻳﻌﻘﻮﺏ ﺑﻴﻚ ﻣﺮﺯﺍ‬ ‫‪٢٠٢‬‬ ‫ﻳﻌﻘﻮﺏ ‬ ‫‪٥٧‬‬ ‫ﻳﻮﺳﻒ ﻋﻠﻲ ﺍﻟﻨﻌﻤﺎﱐ ﻗﺎﺿﻲ‬ ‫‪٢١٤‬‬ ‫‪١٨٥ ،١٤٠ ،١٣٧‬‬ ‫ﻳﻮﻧﺲ ‬ ‫ﻧﺒﻮﺀﺗﻪ ‪‬ﻼﻙ ﻧﻴﻨﻮﻯ ﻭﺇﻟﻐﺎﺅﻫﺎ‬ ‫‪٢٨‬‬ ‫ﻟﻘﺪ ﺗﻌﺮﺽ ﻻﺑﺘﻼﺀ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﻟﺸﺮﻁ‬ ‫ﰲ ﺍﻟﻮﺣﻲ‬ ‫‪١٤٠‬‬ ‫ﺍﻹﺷﺎﺭﺓ ﰲ ﺇﺩﺧﺎﻟﻪ ﺑﻄﻦ ﺍﳊﻮﺕ‬ ‫‪١٤٠‬‬ ‫ﻳﻬﻮﺫﺍ ﺍﻻﺳﺨﺮﻳﻮﻃﻲ‬ ‫‪١١‬‬ ‫ﺍﺭﺗﺪﺍﺩﻩ ﻋﻦ ﻳﺴﻮﻉ‬ ‫‪١١‬‬ ‫‪٧٣‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٤٥‬‬

‫‪@ @å×bßþa@÷ŠèÏ‬‬ ‫ﺃﺍﺏ‬

‫ﺃﻭﺭﻱ ﻛﺸﻤﲑ‬

‫ﺁﺳﺎﻡ‬ ‫ﺍﺑﻨﻴﺘﻬـ ﺳﻬﺎﺭﻧﺒﻮﺭ‬ ‫‪٧٠‬‬ ‫ﺃﺗﺎﺭﻱ‬ ‫‪٢٣٩‬‬ ‫ﺃﺗﺎﻭﻩ‬ ‫‪٢١٩‬‬ ‫ﺃﲨﲑ‬ ‫‪٧١ ،٧٠‬‬ ‫ﺃﲪﺪ ﺁﺑﺎﺩ‬ ‫‪٢٢٥‬‬ ‫ﺍﺭﻳﺎﻟﻪ )ﺟﻬﻠﻢ(‬ ‫‪٢٢٢‬‬ ‫ﺃﻋﻈﻢ ﺟﺮﻩ‬ ‫‪٧٣‬‬ ‫ﺃﻋﻮﺍﻥ ﻭﺍﻟﻪ‪ ،‬ﺍﻟﺒﻨﺠﺎﺏ‬ ‫‪٧٢‬‬ ‫ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‬ ‫‪٦٧‬‬ ‫ﺃﻛﱪ ﺁﺑﺎﺩ‬ ‫‪٧٣ ،٧٠‬‬ ‫ﺃﻟﻮﺭ‬ ‫‪٧٣‬‬ ‫ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫‪٢٢٥ ،٢١٥‬‬ ‫ﺃﻣﺮﺗﺴﺮ‬ ‫‪٢٠٢ ،١٩٥ ،٢١ ،٨‬‬ ‫ﺃﻣﺮﻭﻫﻪ ﳏﺎﻓﻈﺔ ﻣﺮﺍﺩ ﺁﺑﺎﺩ‬ ‫‪٦٩‬‬ ‫ﺃﻣﲑﻛﺎ‬ ‫‪٢٣٩ ،٤٤‬‬ ‫ﺃﻧﺒﺎﻟﻪ‬ ‫‪٧٢‬‬ ‫ﺃﻭﺟﻠﻪ‬ ‫‪٢٢٤‬‬ ‫ﺍﻭﺗﺸﻪ‬ ‫‪٧٢‬‬ ‫ﺃﻭﺩﻱ ﺑﻮﺭ ﻣﻴﻮﺍﺭ‬ ‫‪٧٢‬‬ ‫ﺃﻭﺭﻭﺑﺎ‬ ‫‪٢٣٩ ،٤٤‬‬ ‫ﺍﻻﻧﺘﺤﺎﺭ ﰲ ﺃﻭﺭﻭﺑﺎ ﺑﺘﻨﺎﻭﻝ‬ ‫ﺍﻟﺴﻢ‬ ‫‪١٧٨‬‬

‫ﺏﺕ‬ ‫ﺑﺘﻨﻪ‬ ‫‪٧٣‬‬ ‫ﺑﺘﻴﺎﻟﻪ‬ ‫‪٢١٥،٢٢٠‬‬ ‫ﲞﺎﺭﻯ‬ ‫‪٢١٦‬‬ ‫ﳏﺎﻓﻈﺔ‬ ‫ﺑﺪﻭﻣﻠﻬﻲ‪،‬‬ ‫ﺳﻴﺎﻟﻜﻮﺕ‬ ‫‪٢١٤‬‬ ‫ﺑﺮﻳﻠﻲ‬ ‫‪٧١‬‬ ‫ﺑﺰﺩﺍﺭ ﻟﻴﻪ ﺩﻳﺮﻩ ﺇﲰﺎﻋﻴﻞ‬ ‫ﺧﺎﻥ‬ ‫‪٢١٨‬‬ ‫ﺑﻄﺎﻟﻪ‬ ‫‪٢٢٤‬‬ ‫‪‬ﻜﺮ‪ ،‬ﳏﺎﻓﻈﺔ ﺷﺎﻩ ﺑﻮﺭ‬ ‫‪٢١٦‬‬ ‫ﺑﻼﱐ ﻏﺠﺮﺍﺕ‬ ‫‪٢١٤ ،١٦٨‬‬ ‫ﺑﻠﻬﻮﺭ ﻛﺎﻧﺒﻮﺭ‬ ‫‪٢٢٥‬‬ ‫ﺑﻠﻮﻝ‬ ‫‪٢٢٥‬‬ ‫ﺍﻟﺒﻨﺠﺎﺏ‬ ‫‪٢٠٩ ،١٩٨ ،٧٢ ،٤٧ ،٤٦ ،٣٥‬‬ ‫ﺑﻨﺪﻭﺭﻱ‪ ،‬ﳏﺎﻓﻈﺔ ﺟﻬﻠﻢ‬ ‫‪٢٢٣‬‬ ‫ﺑﻨﻐﻠﻮﺭ‬ ‫‪٧٠‬‬ ‫‪‬ﺎﺭ‬ ‫‪٧٤‬‬ ‫‪‬ﺎﺟﻠﺒﻮﺭ‬ ‫‪٢١٧‬‬ ‫‪‬ﺎﻟﻮﺟﻲ ﺟﻲ ﺑﻮﺭ‬ ‫‪٢١٤‬‬ ‫‪‬ﺎﻭﻟﺒﻮﺭ‬ ‫‪٢٤٥‬‬ ‫‪‬ﻠﻮﺍﺭﻱ‪ ،‬ﳏﺎﻓﻈﺔ ﺑﺘﻨﻪ‬ ‫‪٧٣‬‬ ‫‪‬ﲑﻩ‬ ‫‪٢٢٧‬‬

‫‪٢١٧‬‬

‫‪٢٢٤‬‬

‫الفھارس‬

‫ﺑﻮﻣﺒﺎﻱ‬ ‫ﺑﻮﺭﺍﻧﻮﺍﻟﻪ‬ ‫ﺑﻴﺸﺎﻭﺭ‬ ‫ﺑﻴﺎﺭﻡ ﺑﻴﺖ ﺑﻨﻐﻠﻮﺭ‬ ‫ﺗﺮﻛﻴﺎ‬ ‫ﺗﺸﺎﺗﺘﺸﺮﺍﻥ‬ ‫ﺗﺸﺎﻧﺪ ﺑﻮﺭ‬ ‫ﺗﺸﺎﻧﺪﻩ‬ ‫ﺗﺸﻚ ﺟﺎﱐ‪ ،‬ﺟﻬﻠﻢ‬ ‫ﺗﺸﻜﺮﺍﺗﻪ‬ ‫ﺗﺸﻚ ﺳﻜﻨﺪﺭ‪ ،‬ﻏﺠﺮﺍﺕ‬ ‫ﺗﺸﻚ ﻋﻤﺮ ﻛﻬﺎﺭﻳﺎﻥ‪،‬‬ ‫ﻏﺠﺮﺍﺕ‬ ‫ﺗﺸﻜﻮﺗﺮﻱ‬ ‫ﺗﺸﻤﺎﺭﻭ‬ ‫ﺗﺸﻨﻴﻮﺕ‬ ‫ﺗﻠﻮﻧﺪﻱ‬ ‫‪‬ﺎﻧﻪ‪ ،‬ﳏﺎﻓﻈﺔ ﺣﺼﺎﺭ‬ ‫‪‬ﺘﻪ ﺷﲑﻳﻜﺎ‬ ‫ﺝﺡﺥ‬ ‫ﺟﺎﻟﻨﺪﻫﺮ‬ ‫ﺟﻼﻝ ﺑﻮﺭ‬ ‫ﲨﺎﻝ ﺑﻮﺭ‬ ‫ﺟﺎﻣﻮﻥ‬ ‫ﺟﻮﻫﺪ ﺑﻮﺭ‬ ‫ﺟﻬﺎﻭﺭﻳﺎﻥ‬

‫‪٤٦‬‬ ‫‪٢٢٤‬‬ ‫‪١٦٨‬‬ ‫‪٢١٦‬‬ ‫‪٧١‬‬ ‫‪٢٢٦‬‬ ‫‪٢١١ ،٧١‬‬ ‫‪٢٢٥‬‬ ‫‪٢١٧‬‬ ‫‪٢٢٢‬‬ ‫‪٢٢١‬‬ ‫‪٢٢٢‬‬ ‫‪١٦٨‬‬ ‫‪٧٢‬‬ ‫‪٢٢٦‬‬ ‫‪٢٢٤‬‬ ‫‪٧٢‬‬ ‫‪٢١٤ ،٧٣‬‬ ‫‪٢١٦‬‬ ‫‪٢٢٤ ،٢١٤‬‬ ‫‪٧٢‬‬ ‫‪٢١٩‬‬ ‫‪٢٢١‬‬ ‫‪٧٢‬‬ ‫‪٢٢٦‬‬

‫عاقبة آتھم‬

‫ﺟﻬﺠﺮ‬ ‫ﺟﻬﻠﻢ‬ ‫ﺟﻬﻨﻎ‬ ‫ﺟﻬﻮﻧﺴﻲ ﻛﻬﻨﻪ‪ ،‬ﳏﺎﻓﻈﺔ‬ ‫ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﺟﻬﺮﻭﻧﻮﺍﻥ ﺟﺎﻟﻨﺪﻫﺮ‬ ‫ﺟ‪‬ﻴﺒﻮﺭ‬ ‫ﺣﺎﺟﻲ ﺑﻮﺭ‪ ،‬ﻛﺒﻮﺭ ‪‬ﻠﻪ‬ ‫ﺣﺒﻴﺐ ﻭﺍﻟﻪ‬ ‫ﺣﺼﺎﺭ‬ ‫ﺣﻴﺪﺭ ﺁﺑﺎﺩ ﺩﻛﻦ‬ ‫ﺧﺎﻥ ﺑﻮﺭ‪ ،‬ﳏﺎﻓﻈﺔ‬ ‫ﺭﺍﻭﻟﺒﻨﺪﻱ‬ ‫ﺧﻮﺷﺎﺏ‬ ‫ﺧﻴﱪ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺧﻴﱪ ﲢﺼ‪‬ﻦ‬ ‫ﺍﳌﺸﺎﻳﺦ ﺑﺎﻻﺳﻢ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺧﻴﱪ ﺍﻷﺩﻳﺎﻥ‬ ‫ﺍﻟﻔﺎﺳﺪﺓ ﺍﻟﱵ ﻳﺸﻮ‪‬ﺎ‬ ‫ﺍﻟﺸﺮﻙ ﻭﺍﻟﺒﺎﻃﻞ‬

‫‪٧٣‬‬ ‫‪٢١٥ ،٢١٤‬‬ ‫‪٢١٥‬‬ ‫‪٢٢٧‬‬ ‫‪٢٢١‬‬ ‫‪٢١٤‬‬ ‫‪٢٢٤‬‬ ‫‪٢٢٧‬‬ ‫‪٢١٤ ،٧٣‬‬ ‫‪٢٢١‬‬ ‫‪٢١٦ ،٧٠‬‬ ‫‪٢١٩ ،٢١٦‬‬ ‫‪٢٣٩‬‬ ‫‪٢٣٩‬‬

‫‪١٨٩‬‬

‫ﺩﺭ‬ ‫ﺩﺍﳕﺒﺎﺭﻱ ﺑﻨﻐﻠﻮﺭ‬ ‫ﺩﳍﻲ‬ ‫ﺩﻣﺸﻖ‬ ‫ﺩﳒﺎ ﻏﺠﺮﺍﺕ‬ ‫ﺩﻧﺪﻭﺕ ﺟﻬﻠﻢ‬

‫‪٧١‬‬ ‫‪٢٤٣ ،١٨٦ ،٧١‬‬ ‫‪١٠٠ ،٩٩‬‬ ‫‪٢١٧‬‬ ‫‪٢٢٣‬‬

‫عاقبة آتھم‬

‫‪٤٧‬‬

‫ﺩﻭﺟﺎﻧﻪ‪ ،‬ﳏﺎﻓﻈﺔ ﺭﻫﺘﻚ‬ ‫ﺩﻫﺎﺭﻭﺍﺭ‪ ،‬ﺇﻗﻠﻴﻢ ﺑﻮﻣﺒﺎﻱ‬ ‫‪٢٢٦‬‬ ‫ﺩﻳﻨﺎ ﻧﻐﺮ‬ ‫‪٧٠‬‬ ‫ﺩﻳﻮﺍ‪ ،‬ﳏﺎﻓﻈﺔ ﻟﻜﻬﻨﺌﻮ‬ ‫‪٧٢‬‬ ‫ﺩﻳﻮﺑﻨﺪ‬ ‫‪٧١‬‬ ‫ﺩﻳﻮﺟﺮﻩ‬ ‫‪٧٢‬‬ ‫ﺩﻳﺮﻩ ﺇﲰﺎﻋﻴﻞ ﺧﺎﻥ‬ ‫‪٢١٧‬‬ ‫ﺩﻳﺮﻩ ﺩﻭﻥ‬ ‫‪٢١٨‬‬ ‫ﺭﺍﺟﻮﺍﻝ ﻛﻬﺎﺭﻳﺎﻥ‪ ،‬ﻏﺠﺮﺍﺕ‬ ‫‪١٦٨‬‬ ‫ﺭﺍﻣﺒﻮﺭ‪ ،‬ﳏﺎﻓﻈﺔ ﺳﻬﺎﺭﻧﺒﻮﺭ‬ ‫‪٧٠‬‬ ‫ﺭﺍﻭﻟﺒﻨﺪﻱ‬ ‫‪٢١٧ ،٧٠‬‬ ‫ﺭﺗﺮ ﺗﺸﻬﺘﺮ‬ ‫‪٧٢‬‬ ‫ﺭﺩﻭﱄ‬ ‫‪٧١‬‬ ‫ﺭﻫﺘﺎﺱ ﺟﻬﻠﻢ‬ ‫‪٢٢٢ ، ٢١٥ ،٢١٤‬‬ ‫ﺭﻫﺘﻚ‬ ‫‪٧٣ ،٧١‬‬ ‫ﺭﻭﺑﺮ‬ ‫‪٢١٨‬‬ ‫ﺭﻭﻡ‬ ‫‪٢١٠ ،١٧٠‬‬ ‫ﺭﻳﻮﺍﺭﻱ‬ ‫‪٤٠‬‬ ‫‪٧١‬‬

‫ﺱﺵﻁ‬ ‫ﺳﺎﺩﻫﻮﻛﻰ‬ ‫ﺳﺎﻣﺎﻧﻪ‪ ،‬ﻭﻻﻳﺔ ﺑﺘﻴﺎﻟﻪ‬ ‫ﺳﺎﻧﺒﻬﺮ‬ ‫ﺳﺮﺳﺎﻭﻩ‬ ‫ﺳﺮﺳﻪ‬ ‫ﺳﺮﻫﻨﺪ‬ ‫ﺍﻟﺴﻨﺪ‬

‫الفھارس‬

‫‪١٦٨‬‬ ‫‪٢١٥‬‬ ‫‪٧١‬‬ ‫‪٢١٦‬‬ ‫‪٢٢٦‬‬ ‫‪٢١٦‬‬ ‫‪٢٤٥‬‬

‫ﺳﻨﻜﻬﺮ‬ ‫ﺳﻨﻮﺭ‬ ‫‪٢٢٣‬‬ ‫ﺳﻬﺎﺭﻧﺒﻮﺭ‬ ‫‪٢١٨ ،٧٢ ،٧٠‬‬ ‫ﺳﻴﺎﻟﻜﻮﺕ‬ ‫‪٢٠٠ ،٢٢٤ ،٢٢٣‬‬ ‫ﺳﻴﺪ ﻭﺍﻟﻪ‬ ‫‪٢١٦‬‬ ‫ﺳﻴﻜﻬﻮﺍﻥ )ﻗﺮﺏ ﻗﺎﺩﻳﺎﻥ(‬ ‫‪٢١٥‬‬ ‫ﺷﺎﺩﻳﻮﺍﻝ‬ ‫‪١٦٨‬‬ ‫ﺷﺎﻡ‬ ‫‪٢١٣‬‬ ‫ﺷﺎﻩ ﺁﺑﺎﺩ‬ ‫‪٢١٦ ،٢٠٠‬‬ ‫ﺷﺎﻩ ﺑﻮﺭ‬ ‫‪٢١٦‬‬ ‫ﺷﺎﻫﺠﻬﺎﻧﺒﻮﺭ‬ ‫‪٧٣‬‬ ‫ﴰﻠﻪ‬ ‫‪٢٢٠ ،٣٢‬‬ ‫ﻃﺎﺋﻒ‬ ‫‪٢٢٦‬‬ ‫‪٧١‬‬

‫ﻉﻍﻑﻕ‬ ‫ﻋﻠﻴﺠﺮﻩ‬ ‫ﻏﺎﺯﻱ ﺑﻮﺭ ﺯﻣﻴﻨﺎ‬ ‫‪٧١‬‬ ‫ﻏﺠﺮﺍﺕ‬ ‫‪٢٢٢ ،٢٢١ ،٢١٤ ،٢١٣‬‬ ‫ﻏﻼﻡ ﻧﱯ )ﺍﻟﻘﺮﻳﺔ(‬ ‫‪٢١٨ ، ٢٢٦‬‬ ‫ﻏﻮﺛﺠﺮﻩ‬ ‫‪٢٢٧ ،٢٢٠‬‬ ‫ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫‪٢٢٠ ،٢١٧‬‬ ‫ﻏﻮﺟﺮ ﺧﺎﻥ‬ ‫‪٢٢٠‬‬ ‫ﻏﻮﺭﺩﺍﺳﺒﻮﺭ‬ ‫‪٢١٥ ،٢٠٠ ،١٧٦‬‬ ‫ﻏﻮﺭﻏﺎﻭﺍﻥ‬ ‫‪٧٣‬‬ ‫ﻏﻮﻟﺮﻩ ﺭﺍﻭﻟﺒﻨﺪﻱ‬ ‫‪٧٢‬‬ ‫ﻓﺎﺭﺱ‬ ‫‪٢٠٤‬‬ ‫ﻓﺎﺿﻞ ﺑﻮﺭ‬ ‫‪٧٣‬‬ ‫‪٢١٩‬‬

‫‪٤٨‬‬

‫الفھارس‬

‫ﻓﺘﺢ ﺑﻮﺭ‪ ،‬ﻏﺠﺮﺍﺕ‬ ‫ﻓﺘﺤﺠﺮﻩ‬ ‫‪١٩٥‬‬ ‫ﻓﺮﺥ ﺁﺑﺎﺩ‬ ‫‪٢١٩‬‬ ‫ﻓﻘﲑ ﺁﺑﺎﺩ‬ ‫‪٧٣‬‬ ‫ﻓﲑﻭﺯ ﺁﺑﺎﺩ‪ ،‬ﳏﺎﻓﻈﺔ ﺃﻛﱪ‬ ‫ﺁﺑﺎﺩ‬ ‫‪٧٣‬‬ ‫ﻓﻴﺾ ﺍﷲ ﺍﻟﻘﺮﻳﺔ‬ ‫‪٢١٦‬‬ ‫ﻗﺎﺩﻳﺎﻥ‬ ‫‪٢١٨ ،٢١٧ ،٢١٦‬‬ ‫ﺭﺃﻯ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﷲ ﰲ‬ ‫ﺍﻟﻜﺸﻒ ﺃﻥ ﻧﻮﺭﺍ ﻧﺰﻝ ﰲ‬ ‫ﻗﺎﺩﻳﺎﻥ‬ ‫‪٢٤٤‬‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﻛﺪﻋﻪ ﻗﺎﺩﻳﺎﻥ‬ ‫‪٢٢٨‬‬ ‫ﺳﻴﻈﻬﺮ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ ﻣﻦ‬ ‫ﻗﺮﻳﺔ ﻳﻘﺎﻝ ﳍﺎ ﻛﺪﻋﻪ‬ ‫)ﺍﳊﺪﻳﺚ(‬ ‫‪٢١٣‬‬ ‫ﻗﺎﺿﻲ ﻛﻮﺕ‬ ‫‪٢٢٢‬‬ ‫ﻗﺴﻄﻨﻄﻴﻨﺔ‬ ‫‪٤١‬‬ ‫ﻗﺼﻮﺭ‬ ‫‪٦٩‬‬ ‫ﻗﻠﻌﻪ ﺻﻮﺑﻪ ﺳﻨﺠﻬـ‬ ‫‪٢١٧‬‬ ‫‪٢٢٣‬‬

‫ﻙﻝﻡ‬ ‫ﻛﺎﺑﻞ )ﻛﺎﺑﻮﻝ(‬ ‫‪٨٦‬‬ ‫ﻛﺎﻧﺒﻮﺭ‬ ‫‪٢٢٥‬‬ ‫ﻛﺎﻧﻐﺮﻩ‬ ‫‪٢٢١ ،٢١٤‬‬ ‫ﻛﺒﻮﺭ‪‬ﻠﻪ‬ ‫‪٢٠٢ ،٢٠٠ ،٢٢٤‬‬ ‫ﻛﺸﻮﺷﻪ‪ ،‬ﳏﺎﻓﻈﺔ ﻓﻘﲑ ﺁﺑﺎﺩ‬ ‫‪٧٣‬‬ ‫ﻛﺸﻤﲑ‬ ‫‪٢٢٤ ،٢١٦‬‬

‫عاقبة آتھم‬

‫ﻛﻼﻧﻮﺭ‬ ‫ﻛﻨﻜﻴﺎﻥ ﻭﺍﻟﻪ‬ ‫‪٧٢‬‬ ‫ﻛﻮﺕ ﻛﻬﻠﻴﺎﻥ‬ ‫‪٢٢٢‬‬ ‫ﻛﻮﺗﻠﻪ ﻓﻘﲑ‪ ،‬ﺟﻬﻠﻢ‬ ‫‪٢٢٢‬‬ ‫ﻛﻬﺎﺭﻳﺎﻥ‬ ‫‪٢٢٧ ، ٢٢٣ ،٢١٣ ،١٦٨‬‬ ‫ﻛﻬﻮﻫﺎﺭ‪ ،‬ﻏﺠﺮﺍﺕ‬ ‫‪٢٢٢‬‬ ‫ﻛﻬﻴﻮﺍﻝ‪ ،‬ﺟﻬﻠﻢ‬ ‫‪٢٢٢‬‬ ‫ﻻﻟﻪ ﻣﻮﺳﻰ‬ ‫‪٢٢٣‬‬ ‫ﻻﻫﻮﺭ‬ ‫‪٢٠٢ ،١٨٩ ،١٨٨ ،٢١٧ ،٢١٦‬‬ ‫ﻟﺪﻫﻴﺎﻧﻪ‬ ‫‪٢١٥ ،١٨١‬‬ ‫ﻟﻜﻬﻨﺌﻮ‬ ‫‪٧٣ ،٧٢ ،٧٠‬‬ ‫ﻟﻨﺪﻥ‬ ‫‪٢٢٤‬‬ ‫ﻟﻨﺠﻴﺎﻥ ﻭﺍﱄ‪ ،‬ﻏﻮﺟﺮﺍﻧﻮﺍﻟﻪ‬ ‫‪٢١٧‬‬ ‫ﻟﻮﺍﺩﺍ‪ ،‬ﳏﺎﻓﻈﺔ ﺑﺘﻨﻪ‬ ‫‪٧٣‬‬ ‫ﻟﻮﻥ ﻣﻴﺎﱐ‬ ‫‪٢٢٥‬‬ ‫ﻟﻴﻪ‬ ‫‪٢١٨‬‬ ‫ﻣﺎﻟﲑ ﻛﻮﺗﻠﻪ‬ ‫‪٢٤٢ ،٢١٥‬‬ ‫ﻣﺎﻧﺎﻧﻮﺍﻟﻪ‬ ‫‪٢٢٢‬‬ ‫ﻣﺪﺭﺍﺱ‬ ‫‪٢٤٥ ، ٢١٩ ،٢١٥‬‬ ‫ﻣﺮﺍﺩ ﺁﺑﺎﺩ‬ ‫‪٧٠‬‬ ‫ﻣﺼﺮ‬ ‫‪٦٧‬‬ ‫ﻣﻈﻔﺮ ﺟﺮﻩ‬ ‫‪٢١٩‬‬ ‫ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‬ ‫‪١٥٢ ،١٦٧‬‬ ‫ﺟﻌﻠﻬﺎ ﺍﷲ ﺃﻡ ﺍﻟﻘﺮﻯ‬ ‫‪١٥٢‬‬ ‫ﳑﺒﺎﺳﻪ‬ ‫‪٢١٦‬‬ ‫ﻣﻨﺎﺭﻩ‬ ‫‪٢٢٦‬‬ ‫‪٢٢٣‬‬

‫عاقبة آتھم‬

‫ﻣﲏ ﺑﻮﺭ ﺁﺳﺎﻡ‬ ‫ﻣﻮﻛﻞ‬ ‫ﻣﻮﻫﺮﻭﻧﺪﺍ ﻣﻬﺎﺭﺍﻧﻮﺍﻟﻪ‬ ‫ﻣﲑﺑﻮﺭ‬ ‫ﻣﲑ‪‬ـ‬ ‫ﻣﻴﻠﻪ ﺑﻮﺭ‪ ،‬ﻣﺪﺭﺍﺱ‬

‫‪٤٩‬‬ ‫‪٢١٧‬‬ ‫‪٢٢١‬‬ ‫‪٢٢٥‬‬ ‫‪١٦٨‬‬ ‫‪٢٥‬‬ ‫‪٢١٩‬‬

‫ﻥﻩﻭﻱ‬ ‫ﻧﺎﺩﻭﻥ ﻛﺎﻧﻐﺮﻩ‬ ‫ﻧﺎﺭﻭﻭﺍﻝ‬ ‫ﻧﺎﺳﻨﻎ‬

‫الفھارس‬

‫‪٢٢١‬‬ ‫‪٢٢١‬‬ ‫‪٢٢٦‬‬

‫ﻧﺎﻏﺒﻮﺭ‬ ‫ﻧﻘﺸﺒﻨﺪ‬ ‫ﻧﻴﻨﻮﻯ‬ ‫ﻫﺮﺩﻭﺋﻲ‪ ،‬ﳏﺎﻓﻈﺔ ﻟﻜﻬﻨﺌﻮ‬ ‫ﺍﳍﻨﺪ‬ ‫ﻫﻮﺷﻴﺎﺭﺑﻮﺭ‬ ‫ﻫﻮﻫﻦ ﺷﺎﻫﺒﻮﺭ‬ ‫ﻭﺯﻳﺮ ﺁﺑﺎﺩ‬

‫‪٢١٧‬‬ ‫‪٧٢‬‬ ‫‪٢٨‬‬ ‫‪٧٣‬‬ ‫‪١٧٤ ،٧٥‬‬ ‫‪١٨٥ ،١٣٥‬‬ ‫‪٢٢٣‬‬ ‫‪٢١٧ ،٦٩‬‬

‫عاقبة آتھم‬

‫الفھارس‬

‫‪٥١‬‬

‫‪knØÛa‬‬ ‫ﺃﻧﻮﺍﺭ ﺍﻹﺳﻼﻡ )ﺗﺄﻟﻴﻒ‬

‫ﺁﺍﺏﺕ‬ ‫ﺃﺑﺰﺭﻭﺭ )ﺟﺮﻳﺪﺓ(‬ ‫ﻣﺮﺁﺓ ﻛﻤﺎﻻﺕ ﺍﻹﺳﻼﻡ )ﺗﺄﻟﻴﻒ‬

‫‪٢٠٦‬‬

‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ (‬

‫‪٢١٣‬‬

‫ﺇﲤﺎﻡ ﺍﳊﺠﺔ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ (‬

‫‪١٨٧ ،١٧ ،١٤ ،٢‬‬

‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺤﻴﺢ‬ ‫ﺃﺻﺢ ﺍﻟﻜﺘﺐ ﺑﻌﺪ ﻛﺘﺎﺏ ﺍﷲ‬ ‫ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ )ﺗﺄﻟﻴﻒ‬

‫‪٢٣٥ ،٤٩‬‬ ‫‪١٠٢‬‬

‫ (‬

‫‪٥١‬‬

‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ (‬

‫ﺍﺭﻣﻴﺎﻩ )ﺳﻔﺮ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ(‬ ‫ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫‪١‬‬

‫ (‬

‫‪٥١‬‬

‫ﺑﻴﻮﻧﲑ )ﺟﺮﻳﺪﺓ( ﺇﻟﻪ ﺁﺑﺎﺩ‬ ‫ﺗﻜﻮﻳﻦ )ﺳﻔﺮ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ(‬ ‫‪٣٦‬‬ ‫ﲢﻔﺔ ﺑﻐﺪﺍﺩ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ (‬ ‫‪٥١‬‬ ‫ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ )ﻟﻺﻣﺎﻡ ﺍﻟﺮﺍﺯﻱ(‬ ‫‪٢٨‬‬ ‫ﺍﻟﺘﻠﻤﻮﺩ‬ ‫‪١٧٧‬‬ ‫ﺍﻟﺘﻮﺭﺍﺓ‬ ‫‪١١٦ ،٦٢ ،٢٧‬‬ ‫ﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ )ﳎﻠﺔ ﳏﻤﺪ ﺣﺴﲔ‬ ‫ﺍﻟﺒﻄﺎﻟﻮﻱ(‬

‫‪١٤٧ ،٢٠‬‬

‫ﻛﺘﻴﺐ ﺍﳊﻜﻢ ﺍﻹﳍﻲ‪ ،‬ﻣﻨﺎﻗﺸﺔ‬ ‫ﻋﻘﻴﺪﺓ ﺍﻟﺘﺜﻠﻴﺚ ﺍﳌﺴﻴﺤﻴﺔ ﻭﺩﻋﻮ‪‬ﻢ‬ ‫ﻟﻠﻤﺒﺎﻫﻠﺔ‬ ‫‪٣٥‬‬ ‫ﻛﺘﻴﺐ ﺩﻋﻮﺓ ﺍﻟﻘﻮﻡ‪ ،‬ﺩﻋﻮﺓ ﺍﳌﺸﺎﻳﺦ‬ ‫ﻭﺍﻟﺼﻮﻓﻴﺔ ﺇﱃ ﺍﳌﺒﺎﻫﻠﺔ‬ ‫‪٤٧‬‬ ‫ﻣﻜﺘﻮﺏ ﺃﲪﺪ ﺑﺎﺳﻢ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻼﺩ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﺸﺎﳜﻬﺎ‬ ‫‪٧٥‬‬ ‫ﺿﻤﻴﻤﺔ ﻛﺘﻴﺐ ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ‪ ،‬ﺍﻟﺮﺩ‬ ‫ﻋﻠﻰ ﺳﺆﺍﻝ‬ ‫‪١٧٣‬‬ ‫ﺍﻹﳒﻴﻞ‬ ‫‪٦٣ ،٥ ،٤‬‬ ‫ﻣﻮﻋﻈﺔ ﺍﳉﺒﻞ‬ ‫‪١٧٧‬‬ ‫ﺇﳒﻴﻞ ﻣﱴ‬ ‫‪١٧٧ ،٤٣ ،٣٦‬‬ ‫ﺇﳒﻴﻞ ﻳﻮﺣﻨﺎ‬ ‫‪٣٦‬‬

‫‪٢٢٨ ،١٨٠ ،١٧٥‬‬ ‫‪٢٣٢‬‬

‫ (‬

‫‪٥١‬‬

‫ﺝﺡﺩﺭ‬ ‫ﺍﳊﺮﺏ ﺍﳌﻘﺪﺳﺔ )ﻣﻨﺎﻇﺮﺓ ﺑﲔ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻭﻋﺒﺪ ﺍﷲ ﺁ‪‬ﻢ(‬

‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﺟﺮﻳﺪﺓ "ﻛﺸﻒ‬ ‫ﺍﳊﻘﺎﺋﻖ" ﻋﻠﻰ ﺍﳌﻨﺎﻇﺮﺓ ﻭﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ‬ ‫ﺍﻹﻋﻼﻥ ﺍﻷﺧﻀﺮ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ (‬

‫‪٥ ،٤‬‬ ‫‪٤‬‬ ‫‪١٨٧‬‬

‫ﺟﻮﺍﻫﺮ ﺍﻷﺳﺮﺍﺭ )ﻟﻠﺸﻴﺦ ﻋﻠﻲ ﲪﺰﺓ‬ ‫ﺍﻟﻄﻮﺳﻲ(‬

‫‪٢١٢‬‬

‫الفھارس‬

‫‪٥٢‬‬

‫ﲪﺎﻣﺔ ﺍﻟﺒﺸﺮﻯ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ (‬

‫ﺍﻟﺪﺍﺭﻗﻄﲏ‬ ‫ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ )ﻟﻺﻣﺎﻡ ﺳﻴﻮﻃﻲ(‬ ‫ﺍﻟﺮِﻛﻮﻳﺪ‬

‫‪٥١‬‬

‫ (‬

‫‪٢٨‬‬

‫ﻓﺘﺢ ﺍﻟﺒﻴﺎﻥ )ﺻﺎﺣﺐ ﺍﻟﻔﺘﺢ(‬

‫‪١٠٧‬‬

‫‪٩٣‬‬

‫ﺻﺤﺢ ﺻﺎﺣﺐ ﺍﻟﻔﺘﺢ ﺣﺪﻳﺜﺎ ﻳﻔﻴﺪ‬ ‫ﺃﻥ ﻋﻤﺮ ﺍﻟﻨﱯ ﻧﺼﻒ ﻋﻤﺮ‬ ‫ﺍﳌﺴﻴﺢ ‬ ‫‪١٠٧‬‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‬ ‫‪٢٣٦ ،٢٨‬‬ ‫ﻛﺮﺍﻣﺎﺕ ﺍﻟﺼﺎﺩﻗﲔ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ‬

‫ﺱﺵﺹﺽ‬

‫ (‬

‫‪٢٠١‬‬ ‫‪٢٠١‬‬ ‫‪٥١‬‬

‫ِﺳﻔِﻞ ﺁﻧﺪ ِﻣﻠِﺘﺮﻱ ﻏﺎﺯﻳﺖ‬ ‫ﺕ‬ ‫)ﺟﺮﻳﺪﺓ( ﺗﺮﲨﺔ ﻣﺎ ﻧﺸﺮ ‪‬‬ ‫ﻋﻦ ﺗﻔﻮﻕ ﻣﻘﺎﻝ ﺣﻀﺮﺗﻪ‬ ‫ ﰲ ﻣﺆﲤﺮ ﺍﻷﺩﻳﺎﻥ‬ ‫‪٢٣٩ ،٢٣٢‬‬ ‫ﺍ‪‬ﺎﻣﻬﺎ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﻟﺮﺩ‬ ‫ﻋﻠﻴﻪ‬ ‫‪١٦٩‬‬ ‫ﺷﺤﻨﻪ ﻫﻨﺪ )ﺟﺮﻳﺪﻩ(‬ ‫‪٧٠ ،٢٥‬‬ ‫ﺷﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٢٧‬‬ ‫ﺿﻴﺎﺀ ﺍﳊﻖ )ﺗﺄﻟﻴﻒ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ (‬ ‫‪١٨٧ ،١٧ ،٢،١٤‬‬ ‫ﻉﻍﻑﻙﻡ‬ ‫ﻋﺎﻗﺒﺔ ﺁ‪‬ﻢ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ (‬

‫ﻏﺮﻧﺘﻬـ‬ ‫ﻓﺘﺢ ﺍﻹﺳﻼﻡ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫‪٢٠١‬‬ ‫‪٥١‬‬

‫‪٢٢٩ ،١٨١‬‬

‫ﺳﺖ ﺑﺘﺸﻦ )ﺍﻟﻘﻮﻝ ﺍﳊﻖ( )ﺗﺄﻟﻴﻒ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ (‬ ‫ﻟﻘﺪ ﺃﺛﺒﺖ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺃﻥ ﻧﺎﻧﻚ ﻛﺎﻥ ﺻﺎﳊﺎ ﻣﺴﻠﻤﺎ‬ ‫ﺳﺮ ﺍﳋﻼﻓﺔ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫عاقبة آتھم‬

‫‪٢٠٥ ،١٧٦‬‬

‫ﺍﳌﻮﻋﻮﺩ (‬

‫ﻛﺸﻒ ﺍﳊﻘﺎﺋﻖ )ﳎﻠﺔ(‬ ‫ﺍﳌﺜﻨﻮﻱ ﻟﻠﺮﻭﻣﻲ‬ ‫ﻣﺴﻠﻢ )ﺍﻟﺼﺤﻴﺢ(‬ ‫ﻣﻨﻦ ﺍﻟﺮﲪﻦ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ (‬

‫ﻣﻴﺰﺍﻥ ﺍﳊﻖ‬

‫‪٥١‬‬ ‫‪٣٤ ،١٥ ،٤‬‬ ‫‪٢١٠‬‬ ‫‪٢٦‬‬ ‫‪١٥٨ ،١٥١‬‬ ‫‪٤‬‬

‫ﻥﻭﻱ‬ ‫ﻧﻮﺭ ﺍﳊﻖ )ﺗﺄﻟﻴﻒ ﺍﳌﺴﻴﺢ‬ ‫ﺍﳌﻮﻋﻮﺩ (‬ ‫‪١٨٢ ،٥٠‬‬ ‫ﻧﻮﺭ ﺃﻓﺸﺎﻥ‬ ‫‪٤٠ ،١٩‬‬ ‫ﻭﻳﺪ )ﻓﻴﺪﺍ(‬ ‫ﳛﺐ ﻓﻴﺪﺍﻫﻢ ﺃﻥ ﻻ ﻳﻘﻄﻊ ﺃﺑﺪ‪‬ﺍ‬ ‫ﺳﻠﺴﻠﺔ ﺫﻧﺐ ﺍﳌﺬﻧﺒﲔ‬ ‫‪٩٣‬‬ ‫ﻳﻮﻧﺎﻥ )ﺳﻔﺮ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ(‬ ‫‪٢٣٦‬‬