< <Ýø‰ý]<xjÊ < <æ < <<Ý]†¹]<xé•çi < <<æ < <Ý^âæù]<íÖ]‡c @ @
@ @ @ @‹ßbÇ@‡î a@‡jÇ@Zò»‹m @ @ñ†ë‡ a@òîßý ⁄a@ò׋“Ûa
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@ @âbçëþa@òÛaŒg@Lâa‹¾a@|îšìm@Lâý ⁄a@|nÏ@ZlbnØÛa@á a @ @
@ @âRPQRO@ ç@QTSS@Z¶ëþa@òÈjĐÛa *Fathul-Islam@ (The Victory of Islam)
*Tawdihul-Maram (Elucidation of Objectives)
*Izalatul-Awham (The Removal of Misconceptions) By: Hadrat Mirza Ghulam Ahmad (Peace be on him), the Promised Messiah and Mahdi, Founder of the Ahmadiyya Muslim Jama‘at.
(Arabic Translation) Translated from Urdu by: Abdul Majeed Amir © Al-Shirkatul Islamiyyah Limited First Published in UK in 2012 by: Al-Shirkatul Islamiyyah Limited Islamabad Sheephatch Lane Tilford, Surrey GU10 2AQ United Kingdom
Printed in UK at: Raqeem Press Tilford
ISBN: 978-1-84880-422-7
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ﻣﻘﺪﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﺑﺎﺳﻢ "ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ"
ﺃ
ﻣﻘﺪﻣﺔ ﺍﳌﺘﺮﺟﻢ
ﻕ
ﻓﺘﺢ ﺍﻹﺳﻼﻡ
٧
ﺍﳋﺎﲤﺔ ﰲ ﺭﺛﺎﺀ ﺍﻟﻔﹸﺮﻗﺔ ﰲ ﺍﻹﺳﻼﻡ
٤٥
ﺇﻋﻼﻥ ﻹﻋﻼﻡ ﺍﳌﻌﺘﺮﺿﲔ
٤٩
ﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ
٥٩
ﺍﻹﻋﻼﻥ ﻟﻌﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ
١٠٧
ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ
١١٥
ﳓﻦ ﻭﻣﻦ ﻳﻄﻌﻦ ﻓﻴﻨﺎ
١٢٣
ﺑﻴﺎﻥ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ﺍﳌﺴﻴﺢ ﻋﻦ ﳎﻴﺌﻪ
١٤٣
ﺩﻳﻨﻨﺎ
١٨٢
ﻣﻦ ﻫﻮ ﺃﻗﺮﺏ ﺍﻟﻨﺎﺱ ﺇﱄﹼ ﻭﺇﱃ ﺍﻟﺴﻌﺎﺩﺓ
٢٠١
ﺍﻟﺘﻤﺎﺱ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳍﻨﺪ
٢٠٧
ﺍﻟﺮﺩﻭﺩ ﻋﻠﻰ ﺍﻷﺳﺌﻠﺔ ﺍﻟﱵ ﻳﻄﺮﺣﻬﺎ ﺍﻟﻨﺎﺱ ﻋﺎﺩﺓ
٢٨١
ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ ،ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ
٣٤٩
ﺍﻋﺘﺮﺍﺽ ﻧﺸﺮ ﰲ ﺟﺮﻳﺪﺓ "ﻧﻮﺭ ﺃﻓﺸﺎﻥ"
٣٧٦
ﺧﺮﻭﺝ ﺍﳌﺴﻴﺢ ﺍﻟﺪﺟﺎﻝ ﻣﻦ ﺍﻟﻜﻨﻴﺴﺔ
٣٨١
ﻭﺻﻴﺔ ﺍﳊﻖ
٤٠٧
ﻣﻮﻋﺪ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ
٤٣١
ﺛﻼﺛﻮﻥ ﺁﻳﺔ ﺗﺜﺒﺖ ﻣﻮﺕ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ
٤٥١
ﺑﻴﺎﻥ ﻣﻮﺟﺰ ﻋﻦ ﺇﳍﺎﻣﺎﺕ ﺍﻟﺸﻴﺦ ﺍﻟﻐﺰﻧﻮﻱ ﻭﺍﻟﺸﻴﺦ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻠﻜﻬﻮﻛﻲ ٤٦٧ ﻋﻈﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﱵ ﺗﺘﺒﲔ ﻣﻦ ﺑﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ
٤٨١
ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﺃﻧﲏ ﺃﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ
٤٨٩
ﻣﻠﺨﺺ ﺍﳊﻜﻢ
٥٣٥
ﺫﻛﺮ ﺑﻌﺾ ﺍﳌﺒﺎﻳﻌﲔ ﻭﻣﻨﺎﺻﺮﻱ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ
٥٥٣
ﺃﲰﺎﺀ ﺑﻌﺾ ﺍﳌﺘﱪﻋﲔ
٥٨٣
ﺍﳋﺎﲤﺔ ،ﻧﺼﺎﺋﺦ ﻟﻺﺧﻮﺓ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﻧﻈﺎﻡ ﺍﳉﻤﺎﻋﺔ
٥٨٧
ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳋﺎﺭﺟﻴﺔ
٥٩٥
ﺍﻟﺘﻤﺎﺱ ﻣﻬﻢ ﻣﻦ ﺍﻹﺧﻮﺓ ﺍﳌﺴﺘﻌﺪﻳﻦ ﻟﻠﺒﻴﻌﺔ
٦٠١
ﺗﻜﻤﻴﻞ ﺍﻟﺘﺒﻠﻴﻎ
٦٠٧
ﺫﻛﺮ ﺍﳌﻨﺎﻇﺮﺓ ﰲ ﻟﺪﻫﻴﺎﻧﺔ
٦١١
ﺇﻓﺎﺩﺍﺕ ﺍﻟﺒﺨﺎﺭﻱ
٦٣١
ﺭﺃﻱ ﺍﻟﺴﻴﺪ ﺳﻴﺪ ﺃﲪﺪ ﺧﺎﻥ ﰲ ﺍﻹﳍﺎﻡ
٦٦٥
ﺍﻹﻋﻼﻥ ﻋﻦ ﺟﺎﺋﺰﺓ ﺃﻟﻒ ﺭﻭﺑﻴﺔ ﺣﻮﻝ ﻣﻔﻬﻮﻡ "ﺍﻟﺘﻮﰲ" ﻭ"ﺍﻟﺪﺟﺎﻝ"
٦٧١
ﺍﻟﺘﻤﺎﺱ ﻣﻦ ﺍﻷﺻﺪﻗﺎﺀ ﺫﻭﻱ ﺍﳍﻤﻢ ﺍﻟﻌﺎﻟﻴﺔ
٦٧٥
ﺍﻹﻋﻼﻥ ﻧﻮﺭ ﺍﻷﺑﺼﺎﺭ ...ﳍﺪﺍﻳﺔ ﺍﻟﺴﺎﺩﺓ ﺍﳌﺴﻴﺤﻴﲔ
٦٧٧
ﺧﻄﺎﺏ ﺍﳌﻮﻟﻮﻱ ﺍﳊﻜﻴﻢ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺭﺩﺍ ﻋﻠﻰ ﺳﺎﺋﻞ
٦٧٩
ﺭﺣﺎﺑﺔ ﺻﺪﺭ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺭﺿﲔ ﻟﻨﺎ
٦٨٧
ﺍﻃﻼﻉ
٦٩١
أ
< <Üè†ÓÖ]<äÖ牅<î×Â<ê×’Þæ<å‚Û©<Üéu†Ö]<à·†Ö]< ]<ÜŠe < < çÂç¹]<x銹]<å‚fÂ<î×Âæ
ﻣﻘﺪﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺑﺎﺳﻢ "ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ" :ل א ﻧﻘﺪﻡ ﻟﻘﺮﺍﺋﻨﺎ ﺍﻷﻓﺎﺿﻞ ﺗﺮﲨﺔ ﺍﻠﺪ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺳﻠﺴﻠﺔ "ﺍﳋﺮﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ" ﺍﻟﺬﻱ ﳛﺘﻮﻱ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺆﻟﱠﻔﺎﺕ ﻟﺴﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ ﻫﻲ: "ﻓﺘﺢ ﺍﻹﺳﻼﻡ" ﻭ"ﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ" ﻭ"ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" .ﻟﻘﺪ ﻧﺸﺮﺕ ﻫﺬﻩ ﺍﳌﺆﻟﱠﻔﺎﺕ ﺍﻟﺜﻼﺛﺔ ﰲ ﻋﺎﻡ ١٨٩١ﻡ ﺑﻌﺪ ﺃﻥ ﻃﹸﺒﻌﺖ ﰲ ﻣﻄﺒﻌﺔ "ﺭﻳﺎﺽ ﺍﳍﻨﺪ" ﰲ ﺃﻣﺮﺗﺴﺎﺭ. ﺗﻘﹶﺪﻡ ﺍﳌﺴﻴﺤﻴﺔ ﰲ ﺍﳍﻨﺪ ﻳﻌﻮﺩ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﱃ ﺯﻣﻦ ﻛﺎﻧﺖ ﺍﳌﺴﻴﺤﻴﺔ ﻓﻴﻪ ﻗﺪ ﻭﻃﹼﺪﺕ ﳌﺮﺍﻛﺰﻫﺎ ﰲ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﳍﻨﺪ ،ﻭﻓﺘﺤﺖ ﺍﳌﺪﺍﺭﺱ ﻭﺍﻟﻜﻠﻴﺎﺕ ،ﻭﻛﺎﻧﺖ ﺗﻨﺸﺮ ﺍﻟﻜﺘﺐ ﻭﺍﻟﻨﺸﺮﺍﺕ ﻭﺍﻟﻜﺘﻴﺒﺎﺕ ﺑﻌﺸﺮﺍﺕ ﺍﳌﻼﻳﲔ ﻭﺗﻮﺯﻋﻬﺎ ﳎﺎﻧﺎ ،ﻭﻛﺎﻧﺖ ﺃﺻﻮﺍﺕ "ﺭﺑﻨﺎ ﺍﳌﺴﻴﺢ ،ﺭﺑﻨﺎ ﺍﳌﺴﻴﺢ" ﺗﺼﻌﺪ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ .ﻭﻛﺎﻥ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻳﻘﺪﻡ ﻛﻨﱯ ﺣﻲ ﺇﱃ ﺍﻷﺑﺪ ،ﻭﺃﻧﻪ ﳛﺘﻞ ﻋﺮﺵ ﺍﻟﻘﺪﺳﻴﺔ ،ﻭﺳﻴﻨـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﲜﻼﻝ ،ﻭﺳﻴﺤﻜﻢ ﺍﻷﻣﻢ ﻛﻠﻬﺎ ،ﻭﺗﻨﻘﺎﺩ ﻟﻪ ﺍﻷﻗﻮﺍﻡ ﻛﻠﻬﺎ .ﻭﻛﺎﻥ ﻛﺒﺎﺭ ﻣﺴﺆﻭﱄ ﺍﳊﻜﻮﻣﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺃﻳﻀﺎ ﻳﺪﻋﻤﻮﻥ ﺍﳌﺴﻴﺤﻴﺔ ﰲ ﻧﺸﺮ ﺩﻋﻮﺎ ،ﻭﻳﻨﻈﺮﻭﻥ ﺇﱃ ﻣﺴﺎﻋﻲ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺑﻨﻈﺮﺓ ﺍﻻﺳﺘﺤﺴﺎﻥ ،ﻭﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ :ﻧﻈﺮﺍ ﺇﱃ ﺗﻘﺪﻡ ﺍﳌﺴﻴﺤﻴﺔ ﻓﺈﻥ ﺍﳍﻨﺪ ﻛﻠﻬﺎ ﺳﺘﺴﻘﻂ ﰲ ﺣﻀﻨﻬﺎ ﰲ ﺑﻀﻊ ﺳﻨﲔ .ﻟﻘﺪ ﻭﺿﻊ ﺃﺣﺪ ﺣﻜﺎﻡ ﺍﻟﺒﻨﺠﺎﺏ -ﻭﺍﲰﻪ ﺗﺸﺎﺭﻟﺰ ﺍﳚﻲ ﺳﻦ -ﺣﺠﺮ ﺍﻷﺳﺎﺱ ﳌﺮﻛﺰ ﺍﳌﺴﻴﺤﻴﺔ ﻭﻛﻨﻴﺴﺘﻬﺎ ﰲ "ﺑﺘﺎﻟﻪ" ﺑﺘﺎﺭﻳﺦ ٢١ﺗﺸﺮﻳﻦ ﺍﻟﺜﺎﱐ ﻋﺎﻡ ١٨٨٣ﻡ ،ﰒ ﻗﺎﻝ ﰲ ﻋﺎﻡ ١٨٨٨ﻡ ﰲ ﺧﻄﺎﺑﻪ ﰲ ﺍﺟﺘﻤﺎﻉﹴ ﻟﻠﻘﺴﺎﻭﺳﺔ ﺗﺮﺃﺳﻪ ﺃﺳﻘﻒ ﺍﳌﻨﻄﻘﺔ" :ﺇﻥ ﺍﳌﺴﻴﺤﻴﺔ ﺗﻨﺘﺸﺮ ﰲ ﺍﳍﻨﺪ
ب
ﺑﺴﺮﻋﺔ ﺃﻛﱪ ﺑﻜﺜﲑ ﻣﻦ ﺗﺰﺍﻳﺪ ﻋﺪﺩ ﺍﻟﺴﻜﺎﻥ ﻓﻴﻬﺎ .ﻭﻟﻘﺪ ﺑﻠﻎ ﻋﺪﺩ ﺍﳌﺴﻴﺤﻴﲔ ﺍﳍﻨﻮﺩ ﻓﻴﻬﺎ ﻣﻠﻴﻮﻥ ﻣﺴﻴﺤﻲ ﺗﻘﺮﻳﺒﺎ". ﰒ ﺃﺷﺎﺩ ﲞﺪﻣﺎﺕ ﺍﻟﺪﻋﺎﺓ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺍﻋﺘﺮﻑ ﺑﻔﻀﻠﻬﻢ ،ﻭﺫﻛﺮ ﺣﻜﺎﻡ ﺍﻟﺒﻨﺠﺎﺏ ﻭﻛﺒﺎﺭ ﻣﺴﺆﻭﻟﻴﻪ ﺍﻵﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺷﺠﻌﻮﺍ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻓﻘﺎﻝ: "ﻛﺎﻧﻮﺍ ﺃﻧﺎﺳﺎ ﻳﻨﻈﺮ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻢ ﻧﻈﺮﺓ ﺍﻻﺣﺘﺮﺍﻡ ﻭﺍﻟﺘﻮﻗﲑ .ﻓﻬﻨﺎﻙ ﺃﲰﺎﺀ ﻣﺜﻞ ﻻﺭﻧﺲ ﻣﻨﺘﻐﻤﺮﻱ ﻭﺍﹶﻳﺪ ،ﻭﺭﺩ ﻣﻴﻜﻠﻮﺭﺩ ،ﻭﺭﻳﻨﻞ ،ﻭﺗﻴﻠﺮ ،ﻭﻫﻢ ﻣﻌﺮﻭﻓﻮﻥ ﰲ ﻛﻞ ﺑﻴﺖ ﰲ ﻫﺬﺍ ﺍﻹﻗﻠﻴﻢ ،ﺑﻞ ﺑﻌﻀﻬﻢ ﻣﻌﺮﻭﻓﻮﻥ ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﻹﻗﻠﻴﻢ ﺃﻳﻀﺎ ﻛﺄﻭﺭﻭﺑﺎ ﻼ .ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺬﻛﺮ ﺃﻥ ﺃﻳﺎﻡ ﺗﻘﺴﻴﻢ ﺍﳌﻨﺎﻃﻖ ﻣﻦ ﺣﻴﺚ ﺍﳊﺪﻭﺩ ﻗﺪ ﻭﻟﹼﺖ ،ﻭﻗﺪ ﻣﺜ ﹰ ﻭﺻﻠﺖ ﺍﻟﺴﻠﻄﻨﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺇﱃ ﺣﺪﻭﺩﻫﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ ﰲ ﺍﳌﻨﺎﻃﻖ ﺍﻟﺒﺤﺮﻳﺔ ﻭﺍﳉﺒﻠﻴﺔ. ﻭﻟﻜﻦ ﻻ ﺣﺪﻭﺩ ﳌﻠﻜﻮﺕ ﺇﻟـﻬﻨﺎ ﻭﻣﺴﻴﺤﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻮﻗﺖ ﻭﺍﳌﻘﺎﻡ ،ﺑﻞ ﻛﺎﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﻳﻘﺎﻡ ﻣﻠﻜﻮﺕ ﺍﻹﻟﻪ ﺣﻴﺜﻤﺎ ﺗﻮﺟﺪ ﺃﺭﻭﺍﺡ ﺇﻧﺴﺎﻧﻴﺔ ﰲ ﺍﻟﻌﺎﱂ .ﻭﺍﳌﻘﺪﺭ ﳍﺬﺍ ﺍﳌﻠﻜﻮﺕ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﳌﻴﺎ ،ﻷﻧﻪ ﻣﻠﻜﻮﺕ ﺍﻟﹺﺒ ﺮ ﻭﺍﻷﻣﻦ". ﻭﻗﺪ ﺍﻋﺘﱪﺕ ﺍﳍﻨﺪ ،ﻛﻤﺎ ﻗﺎﻝ " ﺭﻭﺑﺮﺕ ﻛﻼﺭﻙ" ،ﻗﺎﻋﺪﺓ ﻃﺒﻴﻌﻴﺔ ﻟﻨﺸﺮ ﺩﻋﻮﺓ ﺍﳌﺴﻴﺤﻴﺔ ﰲ ﺁﺳﻴﺎ ﺍﻟﻮﺳﻄﻰ.(The Missions p٢٤٥) . ﻛﺎﻥ ﺍﻹﳒﻠﻴﺰ ﻳﻈﻨﻮﻥ ﺃﻥ ﺍﻧﺘﺸﺎﺭ ﺍﳌﺴﻴﺤﻴﺔ ﰲ ﺍﳍﻨﺪ ﺿﺮﻭﺭﻱ ﻟﺘﻮﻃﻴﺪ ﺩﻋﺎﺋﻢ ﺍﳊﻜﻮﻣﺔ ﻭﺍﺳﺘﺤﻜﺎﻣﻬﺎ .ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ؛ ﻓﻘﺪ ﺍﺳﺘﺄﺫﻥ "ﺍﻟﺴﲑ ﺭﻭﺑﺮﺕ ﻣﻨﺘﻐﻤﺮﻱ" - ﺍﳊﺎﻛﻢ ﺍﻟﺜﺎﱐ ﰲ ﺇﻗﻠﻴﻢ ﺍﻟﺒﻨﺠﺎﺏ -ﻟﺘﺸﻴﻴﺪ ١٥ﻛﻨﻴﺴﺔ ﻋﻠﻰ ﻧﻔﻘﺔ ﺍﳊﻜﻮﻣﺔ .ﻭﻗﺎﻝ "ﺍﻟﻠﻮﺭﺩ ﻟﻮﺭﻧﺲ" ﺫﺍﺕ ﻣﺮﺓ: "ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺷﻲﺀ ﺃﻛﺜﺮ ﺗﻮﻃﻴﺪﺍ ﻟﺪﻋﺎﺋﻢ ﺳﻠﻄﻨﺘﻨﺎ ﻣﻦ ﺃﻥ ﻧﻨﺸﺮ ﺍﳌﺴﻴﺤﻴﺔ ﰲ ﺍﳍﻨﺪ) .ﺣﻴﺎﺓ ﺍﻟﻠﻮﺭﺩ ﻟﻮﺭﻧﺲ؛ ﺍﻠﺪ ٢ﺹ(٣١٣ ﻟﻘﺪ ﻭﺭﺩ ﰲ :Cambridge short history of India p٧١٥-٧١٦
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"ﻟﻘﺪ ﺃﻋﻄﻰ ﺍﷲ ﺗﻌﺎﱃ ﺍﳍﻨﺪ ﲟﺸﻴﺌﺘﻪ ﺇﱃ ﺃﻳﺪﻱ ﺑﺮﻳﻄﺎﻧﻴﺎ ﻟﺘﻨﺼﲑ ﺃﻫﻠﻬﺎ". ﻭﻗﺎﻝ ﺣﺎﻛﻢ ﺁﺧﺮ ﻹﻗﻠﻴﻢ ﺍﻟﺒﻨﺠﺎﺏ ﺍﲰﻪ "ﻣﻴﻜﻮﺭـ ﻳﻨﺎﻧﻎ" ﰲ ﺧﻄﺎﺑﻪ: "ﻟﻘﺪ ﻧﺸﺄﺕ ﻣﺴﺎﻋﻲ ﲡﺪﻳﺪ ﺃﻏﻠﻰ ﺷﻲﺀ ﰲ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺸﺮﻗﻴﺔ ﻧﺘﻴﺠﺔ ﺍﻟﻴﻘﲔ ﺑﺄﻥ ﻫﻨﺎﻙ ﺫﺍﺗﺎ ﺃﻋﻠﻰ ﻣﻦ ﳏﻤﺪ ) ( ﻭﺑﻮﺫﺍ ﻭﺍﳍﻨﺪﻭﺱ ﻭﺍﻟﺘﺜﻠﻴﺚ ﻭﻏﻮﺭﻭﻧﺎﻧﻚ .ﻓﻬﻞ ﺳﺘﺒﻘﻮﻥ ﺟﺎﻧﺒﺎ ﻭﻟﻦ ﺗﺴﺎﳘﻮﺍ ﰲ ﻫﺬﺍ ﺍﻟﻔﺘﺢ؟ ...ﳓﻦ ﻧﻌﺮﻑ ﺃﻥ ﻫﻨﺎﻙ ﺷﻴﺌﺎ ﻭﺍﺣﺪﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﻄﻤﺌﻦ ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﻭﻫﻮ ﺣﺐ ﺍﷲ ﺑﻮﺍﺳﻄﺔ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ...ﺇﻥ ﺇﳘﺎﻟﻨﺎ ﺍﳌﺮﺍﻛﺰ ﺍﻟﺘﺒﺸﲑﻳﺔ ﲟﻨـﺰﻟﺔ ﺇﳊﺎﻕ ﺿﺮﺭ ﻓﺎﺩﺡ ﺑﺄﻧﻔﺴﻨﺎ" (The missions
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ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺘﻨﺼﺮﻭﻥ ﻛﺎﻧﻮﺍ ﻳﻌﻄﹶﻮﻥ ﻭﻇﺎﺋﻒ ﺟﺬﺍﺑﺔ ،ﻓﻤﺜﻼ ﻧﺎﻝ ﻛ ﱞﻞ ﻣﻦ ﺍﳌﺘﻨﺼﺮ "ﻋﺒﺪ ﺍﷲ ﺁﻢ" ﻭﺍﻟﻘﺴﻴﺲ "ﺻﻔﺪﺭ ﻋﻠﻲ" ﻣﻨﺼﺐ ﺍﳌﻔﻮﺽ .ﻭﻗﺪ ﻋﺮﺽ ﺍﳌﻨﺼﺐ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻘﺴﻴﺲ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺃﻳﻀﺎ ﻭﻟﻜﻨﻪ ﻓﻀﻞ ﺍﻟﺒﻘﺎﺀ ﻗﺴﻴﺴﺎ. ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ ،ﻗﺪ ﻧﺸﺮﺕ ﺷﺒﻜﺔ ﺍﻟﻘﺴﺎﻭﺳﺔ ﰲ ﺍﻟﺒﻨﺠﺎﺏ ﻛﻠﻪ ،ﻓﻜﺎﻥ ﺍﻟﺪﻋﺎﺓ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻳﺒﻠﻐﻮﻥ ﺍﳌﺴﻴﺤﻴﺔ ﻋﻠﻨﺎ ﰲ ﺍﳌﺪﻥ ﻭﺍﻟﺒﻠﺪﺍﻥ ﻭﺍﻟﻘﺮﻯ ،ﻭﻗﺪ ﻋﻴﻦ ﺍﻟﺪﻋﺎﺓ ﺭﲰﻴﺎ ﰲ ﺍﳌﺴﺘﺸﻔﻴﺎﺕ .ﻭﻛﺎﻧﺖ ﺍﻟﻄﺒﻴﺒﺎﺕ ﺍﳌﺴﻴﺤﻴﺎﺕ ﻳﺒﻠﱢﻐﻦ ﺍﳌﺴﻴﺤﻴﺔ ﺇﱃ ﺍﻟﺒﻴﻮﺕ ﲝﺠﺔ ﺍﻟﻌﻼﺝ .ﻛﺎﻥ ﺍﻟﺴﻼﺡ ﺍﳌﺎﺿﻲ ﰲ ﻳﺪ ﺍﻟﻘﺴﺎﻭﺳﺔ ﻟﺘﻨﺼﲑ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﺘﻘﺪﺍﺕ ﻗﻮﳍﻢ ﺑﺄﻥ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻤﺎﺀ ﺣﻴﺎ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﺳﻴﻨـﺰﻝ ﰲ ﺟﻼﻝ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﻟﺘﺤﺮﻳﺮ ﺍﻟﺪﻧﻴﺎ ﻭﳒﺎﺓ ﺍﻟﻌﺎﱂ ،ﻭﺃﻥ ﺑﻘﻴﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻠﻬﻢ -ﲟﻦ ﻓﻴﻬﻢ ﳏﻤﺪ ) ( -ﻗﺪ ﻣﺎﺗﻮﺍ ﲨﻴﻌﺎ ،ﻓﻼ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﻨﻘﺬﻭﺍ ﺃﺣﺪﺍ، ﻓﻬﻞ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻄﻨﺔ ﰲ ﺷﻲﺀ ﺍﺗﺒﺎﻉ ﺍﻷﻣﻮﺍﺕ ﺑﺘﺮﻙ ﺍﻷﺣﻴﺎﺀ؟ ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻋﺘﻘﺎﺩ ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﻀﺒﻂ ﺃﻳﻀﺎ ﰲ ﺍﳌﺴﻴﺢ ﺍﻟﻨﺎﺻﺮﻱ ،ﻓﻜﺎﻧﻮﺍ ﻳﻌﺘﱪﻭﻧﻪ ﺧﺎﻟ ﻖ ﺍﻟﻄﻴﻮﺭ، ﻭﳏﻴﻲ ﺍﻷﻣﻮﺍﺕ ،ﻭﺍﻟﻌﺎﱂ ﺑﺎﻟﻐﻴﺐ ،ﻭﺍﳊﺎﺋﺰ ﻋﻠﻰ ﺣﻴﺎﺓ ﻏﲑ ﻋﺎﺩﻳﺔ ،ﻭﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻤﺎﺀ ﻣﺼﺪﺍﻗﺎ ﻟﻠﺘﻌﺒﲑ ﺍﻟﻘﺎﺋﻞ":ﺍﻵﻥ ﻛﻤﺎ ﻛﺎﻥ" .ﻭﻛﺎﻧﻮﺍ ﻳﻨﺘﻈﺮﻭﻥ ﻧﺰﻭﻟﻪ ﻣﻦ
ث
ﺍﻟﺴﻤﺎﺀ ﰲ ﺟﻼﻝ ،ﻭﻛﺎﻧﻮﺍ ﻳﻌﺘﱪﻭﻧﻪ ﲟﻨـﺰﻟﺔ ﻋﻼﺝ ﳉﻤﻴﻊ ﺃﺳﻘﺎﻣﻬﻢ ،ﻭﺑﺄﻥ ﺗﻘﺪﻣﻬﻢ ﺍﻟﺪﻳﲏ ﻭﺍﻟﺪﻧﻴﻮﻱ ﻣﻨﻮﻁ ﺑﻪ ﻭﺣﺪﻩ .ﻟﺬﺍ ﻓﺈﻥ ﺑﻌﻀﺎ ﻣﻦ ﺍﻟﺰﻋﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺜﻘﻔﲔ ﺃﻳﻀﺎ ﻛﺎﻧﻮﺍ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳌﺴﻴﺤﻴﺔ ﺳﺘﻜﻮﻥ ﻫﻲ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﻌﺎﳌﻴﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ،ﻭﻛﺎﻧﻮﺍ ﻗﺪ ﻳﺌﺴﻮﺍ ﲤﺎﻣﺎ ﻣﻦ ﻧﺸﺄﺓ ﺍﻹﺳﻼﻡ ﺍﻟﺜﺎﻧﻴﺔ. ﻓﺘﺢ ﺍﻹﺳﻼﻡ ﻭﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ ﻭﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﺭﺣﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻠﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻛﹸﺸﻒ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﺍﳌﲑﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﺍﻟﻘﺎﺩﻳﺎﱐ ﺑﺎﻹﳍﺎﻡ" :ﺇﻥ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﺖ ﺣﺎﻣﻼ ﺻﻔﺎﺗﻪ ﲝﺴﺐ ﺍﻟﻮﻋﺪ .ﻭﻛﺎﻥ ﻭﻋﺪ ﺍﷲ ﻣﻔﻌﻮﻻ". ﻣﺎﺕ ،ﻭﺇﻧﻚ ﺟﺌ )ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٣ﺹ (٤٠٢ ﻓﺄﻟﹼﻒ ﺣﻀﺮﺗﻪ ﻛﺘﺎﺏ" :ﻓﺘﺢ ﺍﻹﺳﻼﻡ" ﰲ ﺎﻳﺔ ﻋﺎﻡ ١٨٩٠ﻡ ﻭﻗﺪ ﻧﺸﺮ ﰲ ﺑﺪﺍﻳﺔ ﻋﺎﻡ ١٨٩١ﻡ ،ﻭﺃﻋﻠﻦ ﻓﻴﻪ ﺑﻨﺎﺀ ﻋﻠﻰ ﻧﺒﻮﺀﺓ ﺳﻴﺪﻧﺎ ﺭﺳﻮﻝ ﺍﷲ " :ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻘﺪﺭﺍ ﳎﻴﺌﻪ ﻫﻮ ﺃﻧﺎ ،ﻓﺎﻗﺒﻠﻮﺍ ﺇﻥ ﺷﺌﺘﻢ) ".ﻓﺘﺢ ﺍﻹﺳﻼﻡ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٣ﺹ ،١٠ﺍﳊﺎﺷﻴﺔ( ﺖ ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ ﻟﻜﻲ ﺗـُﻤـﺰﻕ ﺍﻟﻌﻘﺎﺋ ﺪ ﺍﻟﺼﻠﻴﺒﻴﺔ ﺇﺭﺑﺎ .ﻓﻘﺪ ﰒ ﻗﺎﻝ" :ﺃﹸﺭﺳﻠ ﺖ ﻟﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘﻞ ﺍﳋﻨـﺰﻳﺮ) ".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ (١١ ﺃﹸﺭﺳﻠ ﻭﻗﺎﻝ ﳐﺎﻃﺒﺎ ﺍﳌﺴﻠﻤﲔ" :ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ ﺍﲰﻌﻮﺍ ﻭﻋﻮﺍ! ﻟﻘﺪ ﺍﺳﺘﺨﺪﻣﺖ ﺍﻷﻣﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺍﻷﻗﺎﻭﻳﻞ ﺍﳌﻠﺘﻮﻳﺔ ﺍﳌﻠﻔﻘﺔ ﻟﻮﺿﻊ ﺣﺪ ﻟﻠﺘﺄﺛﲑﺍﺕ ﺍﻟﻄﺎﻫﺮﺓ ﻟﻺﺳﻼﻡ ،ﻭﳉﺄﺕ ﰲ ﺳﺒﻴﻞ ﺫﻟﻚ ﺇﱃ ﺃﺧﺪﻉ ﺍﳊﻴﻞ ﺍﻟﱵ ﺣﺎﻭﻟﺖ ﻧﺸﺮﻫﺎ ﺟﺎﻫﺪﺓ ﺑﺒﺬﳍﺎ ﺃﻣﻮﺍ ﹰﻻ ﻃﺎﺋﻠﺔ، ﺣﱴ ﺃﻧﻔﺪﺕ ﳍﺬﺍ ﺍﻟﻐﺮﺽ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﺨﺠﻠﺔ ﺍﻟﱵ ﻧﺮﻯ ﻣﻦ ﺍﻷﻧﺴﺐ ﺗﻨﺰﻳﻪ ﻣﻘﺎﻟﻨﺎ ﻋﻦ ﺫﻛﺮﻫﺎ .ﻭﺇﺎ ﻣﻜﺎﺋﺪ ﺃﻧﺼﺎﺭ ﺍﻟﺘﺜﻠﻴﺚ ﺍﻟﺴﺎﺣﺮﺓ ،ﻭﻣﺎ ﱂ ﻳﻈﻬﺮ ﺍﷲ ﺇﺯﺍﺀﻫﺎ ﻳﺪ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﳍﺎ ﻗﻮﺓ ﻣﻌﺠﺰﺓﹲ ،ﻭﻣﺎ ﱂ ﻳﺤﻄﱢﻢ ﻫﺬﺍ ﺍﻟﺴﺤﺮ ﺑﺘﻠﻚ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻘﻮﻳﺔ ،ﻻ ﻳﺘﺼﻮﺭ
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ﺍﻟﺒﺘﺔ ﺃﻥ ﻳﻨﺠ ﻮ ﺍﻟﻐﺎﻓﻠﻮﻥ ﺍﻟﺴﺬﹼﺝ ﻣﻦ ﺳﺤﺮ ﺍﻹﻓﺮﻧﺞ ﻫﺬﺍ .ﻭﺩﺣﻀﺎ ﳍﺬﺍ ﺍﻟﺴﺤﺮ؛ ﻗﺪ ﺃﺭﻯ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﺼﺎﺩﻗﲔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﻣﻌﺠﺰﺓ ﺃﻥ ﺃﻗﺎﻡ ﻋﺒﺪﻩ ﻫﺬﺍ ﻣﻘﺎﺑﻞ ﺧﺼﻮﻡ ﺍﻹﺳﻼﻡ ،ﻭﻗﺪ ﺷﺮﻓﻪ ﺑﻮﺣﻴﻪ ﻭﻛﻼﻣﻪ ﻭﺑﺮﻛﺎﺗﻪ ﺍﳋﺎﺻﺔ .ﻭﺃﻋﻄﺎﻩ ﺣﻈﺎ ﺃﻭﻓﺮ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻟﺪﻗﻴﻘﺔ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺳﺒﻴﻠﻪ .ﻛﻤﺎ ﺃﻋﻄﺎﻩ ﺃﻳﻀﺎ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﺘﺤﻒ ﺍﻟﺴﻤﺎﻭﻳﺔ ،ﻭﺍﳋﻮﺍﺭﻕ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﺪﻗﺎﺋﻖ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ،ﻟﻴﻜﺴﺮ ﻫﺬﺍ ﻱ ﻭﹶﺛ ﻦ ﺍﻟﺸﻤﻊ ﺍﻟﺬﻱ ﺃﻋﺪﻩ ﺳﺤﺮ ﺍﻹﻓﺮﻧﺞ. ﺍﳊﺠ ﺮ ﺍﻟﺴﻤﺎﻭ ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ :ﺇﻥ ﺑﻌﺜﱵ ﻣﻌﺠﺰﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﺪﺣﺾ ﻇﻠﻤﺎﺕ ﺍﻟﺴﺤﺮ. ﺃﱂ ﻳﻜﻦ ﺿﺮﻭﺭﻳﺎ ﺃﻥ ﺗﻈﻬﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻘﺎﺑﻞ ﺍﻟﺴﺤ ﹺﺮ ﺍﳌﻌﺠﺰﺓﹸ؟" )ﻓﺘﺢ ﺍﻹﺳﻼﻡ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٣ﺹ (٦ ،٥ ﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺩﺣﺾ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺮﺍﺋﺠﺔ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴﲔ ﺑﺎﺧﺘﻼﻑ ﺑﺴﻴﻂ )ﻭﻫﻮ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻗﺪ ﺭﻓﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺣﻴﺎ ﻭﺳﻴﻨـﺰﻝ ﻣﻨﻬﺎ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ،ﻭﺃﻥ ﺍﳌﺒﻌﻮﺙ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺳﻴﻜﻮﻥ ﻣﺜﻴﻞ ﺍﳌﺴﻴﺢ ﻭﻫﻮ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ( ﻛﺎﻥ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺆﺩﻱ ﺇﱃ ﺍﺭﺗﻔﺎﻉ ﺍﻷﻗﻼﻡ ﺍﻟﻜﺜﲑﺓ ﺿﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ،ﻭﳌﺎ ﻛﺎﻥ ﺗﺮﺍﺟﻊ ﺍﻟﻨﺎﺱ ﻋﻦ ﺁﺭﺍﺋﻬﻢ ﺍﻟﺸﺎﺋﻌﺔ ﻣﺘﻌﺬﺭﺍ ﻋﻨﺪﻫﻢ ،ﺭﺃﻯ ﺿﺢ ﺍﺩﻋﺎﺅﻩ ﺑﺄﺩﻟﺔ ﻣﻔﺼﻠﺔ ﻗﺒﻞ ﺃﻥ ﺗﺮﻓﻊ ﺣﻀﺮﺗﻪ ﺃﻧﻪ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﻳﻮ ﺍﻷﻗﻼﻡ ﻟﻠﻌﺪﺍﻭﺓ .ﻓﻠﻬﺬﺍ ﺍﻟﻐﺮﺽ ﺃﻟﹼﻒ ﻛﺘﺎﺏ "ﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ" ،ﻭﻗﺎﻝ ﰲ ﺎﻳﺘﻪ ﲢﺖ ﻋﻨﻮﺍﻥ" :ﺍﻹﻋﻼﻥ ﻟﻌﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ": "ﻛ ﹼﻞ ﻣﺎ ﻛﺘﺒﺘﻪ ﻋﻦ ﻣﻮﺿﻮﻉ ﻣﺜﻴﻞ ﺍﳌﺴﻴﺢ ﻓﺈﻧﻪ ﻣﻮﺟﻮﺩ ﻣﺘﻔﺮﻗﹰﺎ ﰲ ﺛﻼﺛﺔ ﻛﺘﻴﺒﺎﺕ ﻫﻲ :ﻓﺘﺢ ﺍﻹﺳﻼﻡ ﻭﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ ﻭﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ .ﻓﻤﻦ ﺍﻷﻧﺴﺐ ﺃﻻ
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ﻳﺘﺴﺮﻉ ﺃﺣﺪ ﰲ ﺇﻇﻬﺎﺭ ﺭﺃﻱ ﻣﻌﺎﺩ ﻣﺎ ﱂ ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻟﻜﺘﻴﺒﺎﺕ ﺑﺎﻟﺘﺄﻣﻞ) ".ﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٣ﺹ (١٠٠ ﻭﰲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ -ﺣﲔ ﻛﺎﻥ ﻣﻘﻴﻤﺎ ﰲ ﻟﺪﻫﻴﺎﻧﺔ ﰲ ﻋﺎﻡ ١٨٩١ﻡ -ﺑﺪﺃ ﺑﺘﺤﺮﻳﺮ ﻣﺴﻮﺩﺓ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" ،ﻭﻗﺪ ﻧﺸﺮ ﺟﺰﺀﺍ ﻣﻨﻬﺎ ﰲ "ﻗﻮﻝ ﻓﺼﻴﺢ" ،ﻭﺃﺭﺳﻠﻪ ﺃﻳﻀﺎ ﺇﱃ ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ .ﻓﻔﻲ ﻛﺘﺎﺏ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" ﺗﻌﻤﻖ ﰲ ﲝﺚ ﻗﻀﻴﺔ ﻣﻮﺕ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ،ﻭﻓﺴﺮ ﻛﻠﻤﺔ "ﺍﻟﻨـﺰﻭﻝ" ﻭ"ﺍﻟﺘﻮﹼﻓﻲ" ﻭ"ﺍﻟﺮﻓﻊ" ﻭﺑﻴﻦ ﺣﻘﻴﻘﺔ ﺧﺮﻭﺝ ﺍﻟﺪﺟﺎﻝ ،ﻭﺃﺛﺒﺖ ﻛﻮﻧﻪ ﻣﺜﻴﻞ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﺑﺄﺩﻟﺔ ﺩﺍﻣﻐﺔ .ﻭﻗﺎﻝ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﻮﺻﻴﺔ ﺃﺧﲑﺓ: " ﻳﺎ ﺃﺣﺒﺎﺋﻲ ،ﺍﲰﻌﻮﺍ ﻭﺻﻴﱵ ﺍﻷﺧﲑﺓ .ﺃﺧﱪﻛﻢ ﺑﺴ ﺮ ﻓﺘﺬﻛﱠﺮﻭﻩ ﺟﻴﺪﺍ ،ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻐﻴﺮﻭﺍ ﺍﲡﺎﻩ ﻣﻨﺎﻇﺮﺍﺗﻜﻢ ﻣﻊ ﺍﳌﺴﻴﺤﻴﲔ ،ﻭﺃﺛﺒﹺﺘﻮﺍ ﳍﻢ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻗﺪ ﻣﺎﺕ ﺣﻘﺎ ﻟﻸﺑﺪ .ﻫﺬﺍ ﻫﻮ ﺍﳍﺪﻑ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻟﻮ ﳒﺤﺘﻢ ﻓﻴﻪ ،ﻟﻄﻮﻳﺘﻢ ﺻﻔﺤﺔ ﺍﻟﺪﻳﺎﻧﺔ ﺍﳌﺴﻴﺤﻴﺔ ﻣﻦ ﻭﺟﻪ ﺍﳌﻌﻤﻮﺭﺓ ...ﻓﺈﻥ ﺍﻟﻨﻘﺎﺷﺎﺕ ﺍﻷﺧﺮﻯ ﻣﻌﻬﻢ ﻋﺎﺑﺜﺔ .ﺇﻥ ﻟﺪﻳﻨﻬﻢ ﻋﻤﻮﺩﺍ ﻭﺍﺣﺪﺍ؛ ﻭﻫﻮ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻣﺎ ﺯﺍﻝ ﻣﺘﺮﺑﻌﺎ ﰲ ﺍﻟﺴﻤﺎﺀ ﺣﻴﺎ، ﻓﺎﻫﺪﻣﻮﺍ ﻫﺬﺍ ﺍﻟﻌﻤﻮﺩ ﰒ ﺍﻧﻈﺮﻭﺍ ﺃﻳﻦ ﺗﺼﺒﺢ ﺍﳌﺴﻴﺤﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ .ﻭﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺐ ﺭﻳﺎﺡ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺃﻭﺭﻭﺑﺎ ﻭﺁﺳﻴﺎ ﺃﻳﻀﺎ ﻳﺮﻳﺪ ﻫﺪﻡ ﻫﺬﺍ ﺍﻟﻌﻤﻮﺩ ﻭﳛﺐ ﺃﻥ ﻭﻏﲑﻫﺎ ،ﻓﻘﺪ ﺃﺭﺳﻠﲏ ﻭﻛﺸﻒ ﻋﻠ ﻲ ﺑﺈﳍﺎﻣﻪ ﺍﳋﺎﺹ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻗﺪ ﻣﺎﺕ) ".ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٣ﺹ (٤٠٢ ﻭﻟﻜﻦ ﺍﳌﺸﺎﻳﺦ ﺷﺮﻋﻮﺍ ﺑﺎﳌﻌﺎﺭﺿﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻜﺘﺎﺑﺎﺕ ﻭﺍﳋﻄﺎﺑﺎﺕ ﺩﻭﻥ ﺃﻥ ﻳﻨﺘﻈﺮﻭﺍ ﺍﻛﺘﻤﺎﻝ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" .ﻓﻘﺪ ﻛﺘﺐ ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ -
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ﺑﻌﺪ ﻗﺮﺍﺀﺗﻪ ﺍﻟﻜﺘﻴﺒﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺁﻧﻔﺎ -ﰲ ﳎﻠﺘﻪ "ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ" ﰲ ﺫﻛﺮ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻣﺎ ﻳﻠﻲ: "ﻳﻘﻮﻝ ﰲ ﳎﺎﻟﺲ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ ﺑﺄﻧﻪ ﻫﻮ ﺍﳌﺼﺪﺍﻕ ﻟﻨﺒﺄ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻋﻦ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻗﺒﻞ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺇﻥ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻧﱯ ﺍﷲ ﻗﺪ ﻣﺎﺕ". ﻭﻛﺘﺐ ﰲ ﺍﻠﺔ ﻧﻔﺴﻬﺎ" :ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﳚﺐ ﻋﻠﻰ "ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ" ﺑﻮﺟﻪ ﺧﺎﺹ ﺃﻥ ﺗﻘﻤﻊ ﻫﺬﻩ ﺍﻟﻔﺘﻨﺔ ،ﻭﺗﻌﻜﻒ ﻋﻠﻰ ﺩﺣﺾ ﺩﻋﺎﻭﻳﻪ ﻛﻠﻬﺎ ﺿﺎﺭﺑﺔ ﺑﺎﳌﻮﺍﺿﻴﻊ ﺍﻟﺴﺎﺑﻘﺔ ﻛﻠﻬﺎ ﻋﺮﺽ ﺍﳊﺎﺋﻂ ،ﻭﺗﺒﻄﻞ ﻣﺒﺎﺩﺋﻪ ﺍﻟﺒﺎﻃﻠﺔ ،ﻭﺗﻨﺼﺮ ﺍﳌﺒﺎﺩﺉ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳊﻘﺔ ،ﻭﺗﺴﻌﻰ ﻟﺘﻔﺮﻳﻖ ﲨﺎﻋﺘﻪ ﻭﲨﻌﻴﺘﻪ ﺍﳊﺎﻟﻴﺔ ،ﻭﺗﻨﻘﺬ ﺍﳌﺴﻠﻤﲔ ﻭﺧﺎﺻﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ -ﺍﻟﺬﻳﻦ ﲣﺪﻣﻬﻢ ﺍﻠﺔ -ﻣﻦ ﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ". ﻭﻛﺘﺐ ﺃﻳﻀﺎ: "ﻟﻮ ﱂ ﻳﻌﺘﱪ ﻣﺆﻟﻔﻪ ﻭﻟﻴﺎ ﻭﻣﻠ ﻬﻤﺎ ﻣﻦ ﺣﻴﺚ ﺍﻹﻣﻜﺎﻧﻴﺔ ﰲ ﺗﻘﺮﻳﻆ "ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ" ﻋﻠﻰ "ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ" ﻟﻔﻘﺪ ﻣﺼﺪﺍﻗﻴﺘﻪ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﲨﻴﻌﺎ ﺑﻨﺎﺀ ﻋﻠﻰ ﺇﳍﺎﻣﺎﺗﻪ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻴﻪ ...ﺇﻥ ﺗﻘﺮﻳﻆ "ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ" ﻭﺣﺪﻩ ،ﻫﻮ ﺍﻟﺬﻱ ﺭﺳﺦ ﰲ ﺃﺫﻫﺎﻥ ﻓﺮﻗﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻗ ﺮﺍﺀ ﺍﻠﺔ ﻓﻜﺮﺓ ﻛﻮﻧﻪ ﻣﻠﻬﻤﺎ ﻭﻭﻟﻴﺎ ،ﻭﺃﻇﻬﺮﻩ ﻛﻤﻨﺎﺻﺮ ﻟﻺﺳﻼﻡ .ﻭﻟﺬﻟﻚ ﻓﺈﻧﻪ ﺩﻳ ﻦ ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﻠﺔ ﺃﻥ ﺗﺴﻘﻄﻪ ﺃﺭﺿﹰﺎ ﻧﻈﺮﺍ ﺇﱃ ﺍﺩﻋﺎﺀﺍﺗﻪ ﺍﳉﺪﻳﺪﺓ ﻛﻤﺎ ﺭﻓﻌﺘﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﺴﺒﺐ ﺍﺩﻋﺎﺀﺍﺗﻪ ﺍﻟﻘﺪﳝﺔ ،ﻭﺗﻌﻮﺽ ﻣﺎ ﻓﺎﺕ ،ﻭﺃﻻ ﺗﺘﻌﺮﺽ ﳌﻘﺎﻝ ﺁﺧﺮ ﻟﻪ -ﺩﻭﻥ ﺣﺎﺟﺔ ﻣﺎﺳﺔ -ﻣﺎ ﱂ ﻳﻌﻮﺽ ﻣﺎ ﻓﺎﺕ) ".ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ؛ ﺝ ،١٣ﺭﻗﻢ ،١ﺹ (٤-٣ ﻭﻟﻘﺪ ﻗﺎﻝ ﺍﳌﻮﻟﻮﻱ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺼﻮﰲ ﺍﻟﺼﺎﰲ -ﻛﻤﺎ ﻛﺘﺐ ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ -ﺑﺄﻧﻪ ﺳﺮﺩ ﺑﻌﺾ ﺇﳍﺎﻣﺎﺕ ﺿﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﲨﺎﻋﺘﻪ
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ﻭ"ﻗﺎﻝ ﱄ :ﻟﻘﺪ ﺍﺳﺘﺨﺮﺕ ﺍﷲ ﺗﻌﺎﱃ ﻻﺳﺘﻘﺎﻣﺘﻚ ﰲ ﻣﻮﺍﺟﻬﺔ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻓﺘﻠﻘﻴﺖ ﺇﳍﺎﻣﺎ" :ﻟﻜﻞ ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ" ،ﻓﺎﺳﺘﻘﻢ ﻭﻛﻦ ﻣﺴﺘﻌﺪﺍ ﰲ ﻣﻌﺎﺭﺿﺘﻬﻢ ،ﻭﺃﻧﺎ ﺳﺄﺩﻋﻮ ﻟﻚ ﺃﻥ ﻳﻨﺼﺮﻙ ﺍﷲ ﻭﳚﻌﻠﻚ ﻗﺎﺋﻤﺎ ﻭﻣﺴﺘﻘﻴﻤﺎ) ".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ ،٢٥ ﺍﳊﺎﺷﻴﺔ( ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ ﺵ ﺍﺑﺘﺪﺍﺋﻲ ﺑﲔ ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺣﺴﲔ ﺍﻟﺒﻄﺎﻟﻮﻱ ﻭﻣﻮﻻﻧﺎ ﻟﻘﺪ ﺟﺮﻯ ﻧﻘﺎ ﺍﳊﻜﻴﻢ ﻧﻮﺭ ﺍﻟﺪﻳﻦ -ﻛﻤﺎ ﻳﺒﺪﻭ ﻣﻦ ﻣﻄﺎﻟﻌﺔ "ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ؛ ﺝ -"١٣ﻋﻤﺎ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ "ﻓﺘﺢ ﺍﻹﺳﻼﻡ" ﻭ"ﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ" ،ﰒ ﺑﺪﺃﺕ ﺍﳌﺮﺍﺳﻠﺔ ﳌﻨﺎﻇﺮﺓ ﺳﻴﺪﻧﺎ ﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ ﺣﲔ ﻛﺎﻥ ﻣﻘﻴﻤﺎ ﰲ ﻟﺪﻫﻴﺎﻧﻪ ١٨٩١-ﻡ -ﻭﻳﺆﻟﻒ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" .ﻭﻛﺬﻟﻚ ﺑﺪﺃ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻵﺧﺮﻭﻥ ﺃﻳﻀﺎ ﻳﻨﻔﺜﻮﻥ ﺍﻟﺴﻢ ﰲ ﻛﺘﺎﺑﺎﻢ ﻭﺧﻄﺎﺑﺎﻢ .ﻭﻧﺸﺮﻭﺍ ﻛﺘﺒﺎ ﻣﺴﻴﺌﺔ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺇﺳﺎﺀﺓ ﺷﺪﻳﺪﺓ ﻣﺜﻞ: "ﺷﻬﺎﺏ ﺛﺎﻗﺐ ﻋﻠﻰ ﻣﺴﻴﺢ ﻛﺎﺫﺏ" ﻭ"ﺍﳌﺴﻴﺢ ﺍﻟﻜﺎﺫﺏ ﻟﻠﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ" ﻭﻏﲑﳘﺎ .ﻭﻗﺪ ﺛﺎﺭﺕ ﺿﺠﺔ ﻛﺒﲑﺓ ﻟﻠﻤﻌﺎﺭﺿﺔ ﰲ ﻣﺪﻳﻨﺔ ﻟﺪﻫﻴﺎﻧﻪ ﺑﻮﺟﻪ ﺧﺎﺹ .ﻓﻘﺪ ﺃﹸﻟﻘﻴﺖ ﺍﶈﺎﺿﺮﺍﺕ ﺿﺪﻩ ﰲ ﺣﺎﺭﺍﺎ ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﺑﺬﻟﺖ ﻣﺴﺎﻉ ﻣﻀﻨﻴﺔ ﻹﺛﺒﺎﺕ ﺃ ﹼﻥ ﻋﻴﺴﻰ ﺣﻲ ﰲ ﺍﻟﺴﻤﺎﺀ ،ﻭﺃﹸﺻﺪﺭﺕ ﻓﺘﺎﻭﻯ ﻋﻠﻨﻴﺔ ﻟﺘﻜﻔﲑ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺃﺗﺒﺎﻋﻪ ﻧﺘﻴﺠﺔ ﺍﺩﻋﺎﺀﺍﺗﻪ ،ﻭﻻﻋﺘﻘﺎﺩﻫﻢ ﲟﻮﺕ ﻋﻴﺴﻰ .ﻭﺃﻋ ﺪ ﺍﳌﻮﻟﻮﻱ ﳏﻤﺪ ﺣﺴﲔ ﺍﺳﺘﻔﺘﺎ ًﺀ ،ﻭﻧﻘﻞ ﻓﻴﻪ ﻋﺒﺎﺭﺍﺕ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎ ﺑﺎﻟﻘﺺ ﻭﺍﻟﻠﺼﻖ .ﰒ ﻗﺎﻡ ﺑﺴﻔﺮ ﻃﻮﻳﻞ ﰲ ﺁﺏ ١٨٩١ﻡ ،ﻭﲨﻊ ﺍﻟﻔﺘﺎﻭﻯ ﻣﻦ ﳐﺘﻠﻒ ﺍﳌﺸﺎﻳﺦ ﻭﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳍﻨﺪ ﻭﺍﻟﺒﻨﺠﺎﺏ .ﻭﺇﻥ ﺷﺌﺘﻢ ،ﻓﺎﻃﹼﻠﻌﻮﺍ ﻋﻠﻰ ﻛﻠﻤﺎﺕ ﺍﻟﺘﻜﻔﲑ ﻭﺍﻟﺘﻔﺴﻴﻖ ﺍﳌﺴﺘﺨﺪﻣﺔ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺎﻭﻯ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﺭﺩﻳﺔ
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ﺿﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ .ﺃﻣﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻓﻘﺎﻝ ﻧﺎﺻﺤﺎ ﻟﻠﻤﻨﻀﻤﲔ ﺇﱃ ﺳﻠﺴﻠﺔ ﺑﻴﻌﺘﻪ: " ﻳﺎ ﺃﺣﺒﺎﺋﻲ ﺍﻟﺬﻳﻦ ﺩﺧﻠﺘﻢ ﰲ ﺑﻴﻌﱵ ،ﻭﻓﱠﻘﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﳌﺎ ﳛﺒﻪ ﻭﻳﺮﺿﻰ .ﺇﻧﻜﻢ ﺍﻟﻴﻮﻡ ﻗﻠﻴﻠﻮﻥ ﻓﻴﻨﻈﹶﺮ ﺇﻟﻴﻜﻢ ﺑﻨﻈﺮﺓ ﺍﻟﺘﺤﻘﲑ ،ﻭﲤﺮﻭﻥ ﺑﻔﺘﺮﺓ ﺍﻻﺑﺘﻼﺀ ﲝﺴﺐ ﺍﻟﺴﻨﺔ ﺍﳉﺎﺭﻳﺔ ﻣﻨﺬ ﺍﻟﻘﺪﻡ .ﺳﺘﻜﻮﻥ ﺍﶈﺎﻭﻻﺕ ﻣﻦ ﻛﻞ ﺣﺪﺏ ﻭﺻﻮﺏ ﻟﺘﺘﻌﺜﱠﺮﻭﺍ .ﺳﻮﻑ ﺗﺆﺫﹶﻭﻥ ﺑﻜﻞ ﻃﺮﻳﻘﺔ ﳑﻜﻨﺔ ،ﻭﻟﺴﻮﻑ ﺗﻀﻄﺮﻭﻥ ﻟﺘﺴﻤﻌﻮﺍ ﺃﻗﻮﺍﻻ ﳐﺘﻠﻔﺔ .ﻭﻛﻞ ﻣﻦ ﻳﺆﺫﻳﻜﻢ ﺑﻠﺴﺎﻧﻪ ﻭﻳﺪﻩ ﺳﻮﻑ ﻳﻈﻦ ﺃﻧﻪ ﻳﻨﺼﺮ ﺍﻹﺳﻼﻡ .ﻭﺳﻴﺤﻞ ﺑﻜﻢ ﺷﻲﺀ ﻣﻦ ﺍﻻﺑﺘﻼﺀﺍﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺃﻳﻀﺎ ﻟﺘﺒﺘﻠﹸﻮﺍ ﻣﻦ ﻛﻞ ﺑﺎﺏ .ﻓﺎﲰﻌﻮﺍ ﻣﲏ ﺍﻵﻥ ﺑﺄﻧﻪ ﻟﻴﺲ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺍﻧﺘﺼﺎﺭﻛﻢ ﻭﻏﻠﺒﺘﻜﻢ ﺃﻥ ﺗﺴﺘﺨﺪﻣﻮﺍ ﻣﻨﻄﻘﻜﻢ ﺍﳉﺎﻑ ﺃﻭ ﺗﻘﺎﺑﻠﻮﺍ ﺍﻟﺴﺨﺮﻳﺔ ﺑﺎﻟﺴﺨﺮﻳﺔ ،ﺃﻭ ﺗﺴﺒﻮﺍ ﻣﻘﺎﺑﻞ ﺍﻟﺴﺒﺎﺏ؛ ﻷﻧﻜﻢ ﻟﻮ ﺳﻠﻜﺘﻢ ﺃﻳﻀﺎ ﺍﳌﺴﻠﻚ ﻧﻔﺴﻪ ﻟﻘﺴﺖ ﻗﻠﻮﺑﻜﻢ ،ﻭﻟﻦ ﻳﻜﻮﻥ ﰲ ﻳﺪﻛﻢ ﺇﻻ ﺍﻟﻜﻼﻡ ﺍﻟﻔﺎﺭﻍ ﻓﻘﻂ ﺍﻟﺬﻱ ﻳﺒﻐﻀﻪ ﺍﷲ ﻭﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺑﻜﺮﺍﻫﻴﺔ .ﻓﻼ ﲡﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻟﻌﻨﺘﲔ؛ ﻟﻌﻨ ﹶﺔ ﺍﳋﻠﻖ ﻭﻟﻌﻨﺔ ﺍﳋﺎﻟﻖ ﺃﻳﻀﺎ...ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﻨـﺰ ﻋﻈﻴﻢ ،ﻓﻜﻮﻧﻮﺍ ﻣﺴﺘﻌﺪﻳﻦ ﻟﺘﺤﻤﻞ ﺍﳌﺼﺎﺋﺐ ﺑﻐﻴﺔ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ ﺇﻧﻪ ﳌﺮﺍ ﺩ ﻋﻈﻴﻢ ﻓﻀﺤﻮﺍ ﻟﻨﻴﻠﻪ ﲝﻴﺎﺗﻜﻢ". )ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٣ﺹ (٥٤٩-٥٤٦ ﻭﻗﺪ ﺭ ﺩ ﺣﻀﺮﺗﻪ ﰲ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" ﻋﻠﻰ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻭﺃﺳﺌﻠﺔ ﺃﺛﲑﺕ ﰲ ﺍﻟﻨﻘﺎﺷﺎﺕ ﻭﺍﳋﻄﺎﺑﺎﺕ ﻭﺍﻟﻜﺘﺐ ﺣﻮﻝ ﺍﺩﻋﺎﺋﻪ .ﻭﻗﺎﻝ ﻋﻦ ﻓﺘﺎﻭﻯ ﺍﻟﺘﻜﻔﲑ: " ﺇﻥ ﺭﺍﺣﺔ ﺣﻴﺎﰐ ﺍﻟﻴﻮﻣﻴﺔ ﺗﻜﻤﻦ ﰲ ﺃﻥ ﺃﻇﻞ ﻋﺎﻛﻔﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻤﻞ .ﺑﻞ ﺍﳊﻖ ﺃﱐ ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻋﻴﺶ ﺩﻭﻥ ﺃﻥ ﺃﹸﻇﻬﺮ ﺟﻼﻟﻪ ﻭﺟﻼﻝ ﺭﺳﻮﻟﻪ ﻭﻛﻼﻣﻪ. ﻻ ﺃﺧﺎﻑ ﺗﻜﻔﲑ ﺃﺣﺪ ﻭﻻ ﺃﺑﺎﱄ ﺑﻪ ﻗﻂ .ﻳﻜﻔﻴﲏ ﺃﻥ ﻳﺮﺿﻰ ﻋﲏ ﺍﻟﺬﻱ ﺃﺭﺳﻠﲏ .ﻏﲑ ﺃﻧﲏ ﺃﺟﺪ ﻣﺘﻌﱵ ﰲ ﺃﻥ ﺃﻛﺸﻒ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ ﻣﺎ ﻛﺸﻔﻪ ﻋﻠﻲ ،ﻭﻣﻦ
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ﻭﺍﺟﱯ ﺃﻳﻀﺎ ﺃﻥ ﺃﻋﻄﻲ ﺍﻵﺧﺮﻳﻦ ﻣﺎ ﺃﹸﻋﻄﻴﺘﻪ ﺃﻧﺎ ،ﻭﺃﺷﺎﺭﻙ ﰲ ﻣﻜﺮﻣﺔ ﺍﷲ ﲨﻴﻊ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺩ ﻋﻮﺍ ﻣﻨﺬ ﺍﻷﺯﻝ .ﻭﺇﻧﲏ ﻋﻠﻰ ﺃﰎ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳍﺪﻑ، ﻭﺟﺎﻫﺰ ﻟﻠﺘﻀﺤﻴﺔ ﺑﺎﻟﻨﻔﺲ ﰲ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞ ...ﺇﻥ ﻗﻠﱯ ﻣﻄﻤﺌﻦ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ، ﻭﺇﻧﲏ ﻵﻣﻞ ﺃﻻ ﻳﻀﻴﻊ ﺃﺩﻋﻴﱵ ،ﻭﳛﻘﻖ ﲨﻴﻊ ﻣﺮﺍﺩﺍﰐ ﻭﺁﻣﺎﱄ .ﻭﺍﻵﻥ ﺃﺳﺠﻞ ﺃﲰﺎﺀ ﻫﺆﻻﺀ ﺍﳌﺨﻠﺼﲔ ﺍﻟﺬﻳﻦ ﻧﺼﺮﻭﱐ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻬﻢ ﰲ ﻣﻬﻤﺎﰐ ﺍﻟﺪﻳﻨﻴﺔ ،ﺃﻭ ﺃﺗﻮﻗﻊ ﻧﺼﺮ ﹰﺓ ﻣﻨﻬﻢ ،ﺃﻭ ﺃﺭﺍﻫﻢ ﻣﺴﺘﻌﺪﻳﻦ ﻟﺬﻟﻚ ﻛﻠﻤﺎ ﺃﺗﻴﺤﺖ ﳍﻢ ﺍﻷﺳﺒﺎﺏ) ".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ (٥٢٠-٥١٩ ﻣﺴﺄﻟﺔ ﺧﺘﻢ ﺍﻟﻨﺒﻮﺓ ﻟﻘﺪ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ "ﻓﺘﻮﻯ ﻋﻠﻤﺎﺀ ﺍﻟﺒﻨﺠﺎﺏ ﻭﺍﳍﻨﺪ" ﻋﺎﻡ ١٨٩١ﻡ ﺃﻥ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺗﻜﻔﲑﻩ ﺍﺩﻋﺎﺅﻩ ﺍﻟﻨﺒﻮﺓ .ﻭﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﻗﻴﻞ ﻓﻴﻪ ﺑﺼﺮﺍﺣﺔ ﺗﺎﻣﺔ ﺑﺄﻥ ﻋﻴﺴﻰ ﺳﻴﻜﻮﻥ ﻧﺒﻴﺎ ﺣﲔ ﻧـﺰﻭﻟﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ .ﻭﻗﺪ ﻧﻘﻞ ﰲ ﺍﻟﻔﺘﻮﻯ ﻧﻔﺴﻬﺎ ﺣﺪﻳﺚ ﻭﺭﺩ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ" :ﻟﻴﺲ ﺑﻴﲏ ﻭﺑﻴﻨﻪ ﻧﱯ" ،ﰒ ﻗﻴﻞ" :ﻳﺘﺒﲔ ﻣﻦ ﺫﻟﻚ ﲜﻼﺀ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﻵﰐ ﻧﱯ ﻭﻟﻴﺲ ﻣﺴﻴﺤﺎ ﺑﺎﻻﺳﻢ ﺃﻭ ﻣﺜﻴﻼ ﻟﻪ) ".ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ؛ ﺝ ،١٣ﺭﻗﻢ ،٦ﺹ (١٦٥ ﻭﻭﺭﺩ ﺃﻳﻀﺎ" :ﻛﺬﻟﻚ ﻟﻴﺲ ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺗﺼﺮﻳﺢ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻘﺒﻞ ﺳﻴﻜﻮﻥ ﻣﺴﻠﻤﺎ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﻓﻘﻂ ﻭﻟﻦ ﻳﻜﻮﻥ ﻧﺒﻴﺎ") .ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ؛ ﺝ ،١٣ﺭﻗﻢ ،١ﺹ (١٦٧ ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﺄﰐ -ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩﻫﻢ -ﻧﱯ ﻣﺴﺘﻘﻞ ﺑﻌﺪ ﺍﻟﻨﱯ ،ﻭﻟﻜﻦ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﺎﻝ ﻣﻘﺎﻡ ﺍﻟﻨﺒﻮﺓ ﺃﺣﺪ ﻣﻦ ﺃﻣﺘﻪ .ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺍﻟﻔﺘﻮﻯ ﻧﻔﺴﻬﺎ:
ز
"ﺇﻥ ﺍﻟﻨﺼﻮﺹ ﺍﳌﺬﻛﻮﺭﻩ ﲢﻜﻢ ﺑﻜﻞ ﺟﻼﺀ ﺃﻥ ﻣﻦ ﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓ ﺑﻌﺪ ﺍﻟﻨﱯ ﻭﺇﻥ ﻛﺎﻥ ﻳﺪﻋﻰ ﳏﺪﺛﺎ -ﻫﻮ ﺩﺟﺎﻝ ﻭﻛﺬﺍﺏ ...ﻓﻠﻤﺎ ﻛﺎﻥ ﲣﺼﻴﺺ ﺃﺣ ﺪﺍﻟﻨﺒﻮ ﹶﺓ ﺍﳌﻨﻘﻄﻌﺔ ﺑﺎﻟﻨﺒﻮﺓ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﺘﺸﺮﻳﻌﻴﺔ ،ﻭﲡﻮﻳﺰﻩ ﺍﻟﻨﺒﻮﺓ ﺍﳉﺰﺋﻴﺔ ﻏﲑ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ ﻟﻨﻔﺴﻪ ﻣﻦ ﺍﻟﻨﻮﻉ ﻧﻔﺴﻪ ،ﻓﺄﻱ ﺷﻚ ﻳﺒﻘﻰ ﰲ ﻛﻮﻧﻪ ﺩﺟﺎﻻ ﻭﻛﺬﺍﺑﺎ؟" )ﺇﺷﺎﻋﺔ ﺍﻟﺴﻨﺔ؛ ﺝ ،١٣ﺭﻗﻢ ،٦ﺹ (١٨٠ ﰒ ﻳﻘﻮﻝ" :ﺇﻥ ﺍﺩﻋﺎﺀ ﺍﻟﻘﺎﺩﻳﺎﱐ ﻛﻮﻧﻪ ﳏﺪﺛﺎ ...ﻭﻓﺘﺤﻪ ﻟﻨﻔﺴﻪ ﺑﺎﺏ ﺍﻟﻨﺒﻮﺓ ﺍﳉﺰﺋﻴﺔ ،ﺇﳕﺎ ﻫﻮ ﺇﻧﻜﺎﺭ ﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﲢﻜﻢ ﺑﺎﻧﻘﻄﺎﻉ ﺍﻟﻨﺒﻮﺓ ﲔ ﲣﺘﻢ ﻋﻠﻰ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﺣﻴﺚ ﻛﻮﺎ ﻣﻄﻠﻘﺔ ﻭﻋﺎﻣﺔ، ﺍﳌﻄﻠﻘﺔ .ﺇﻥ ﺁﻳﺔ ﺧﺎﺗ ﻢ ﺍﻟﻨﹺﺒﻴ ﻭﺗﻘﻮﻝ ﺑﻜﻞ ﺟﻼﺀ ﺑﺄﻧﻪ ﻟﻦ ﻳﺄﰐ ﺑﻌﺪ ﺍﻟﻨﱯ ﺷﺨﺺ ﳝﻜﻦ ﺃﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻟﻘﺐ ﻧﱯ) ".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ(١٧١ ﻓﻤﻦ ﻧﺎﺣﻴﺔ؛ ﻛﺎﻥ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﻟﻨﺎﺻﺮﻱ ﺳﻴﺄﰐ ﺑﻌﺪ ﺍﻟﻨﱯ ﺑﺼﻔﺘﻪ ﻧﺒﻴﺎ ،ﻭﺳﻴﻄﻠﻖ ﻋﻠﻴﻪ ﻟﻘﺐ ﻧﱯ .ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺛﺎﻧﻴﺔ؛ ﻛﺎﻧﻮﺍ ﻳﻌﺘﱪﻭﻥ ﺍﻟﻨﺒﻮﺓ ﺍﳌﺴﺘ ﻤﺪﺓ ﻣﻦ ﻣﺸﻜﺎﺓ ﺍﻟﻨﺒﻮﺓ ﺍﶈﻤﺪﻳﺔ ﻛﻔﺮﺍ ﻭﺗﺪﺟﻴﻼ. ﺍﻟﻨﺼﻮﺹ ﻣﻦ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" ﻟﻘﺪ ﲢﺪﺙ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﻋﺪﺓ ﺃﻣﺎﻛﻦ ﰲ "ﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ" ﻭ"ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" ﻋﻦ ﺍﻟﻨﺒﻮﺓ ،ﻓﻘﺎﻝ ﻣﺜﻼ ﻣﺎ ﻣﻔﺎﺩﻩ: ﺇﻥ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻛﻨﱯ ،ﻳﻨﺎﰲ ﺧﺘﻢ ﺍﻟﻨﺒﻮﺓ) .ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ؛ )(١ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٣ﺹ (٢٤٩ "ﻛﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﺄﰐ ﺑﻌﺪ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻧﱯ ،ﲟﻔﻬﻮﻡ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺘﺎﻡ )(٢ ﻭﺍﻟﻜﺎﻣﻞ ،ﻭﻳﺪﺧﻞ ﰲ ﺷﺮﻭﻁ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺘﺎﻣﺔ؟" )ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ (٣٨٧
س
"ﺻﺤﻴﺢ ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻨﱯ ﺍﻵﰐ ﻗﺪ ﺫﹸﻛﺮ ﻛﻨﱯ ،ﻭﻟﻜﻨﻪ ﺇﱃ ﺟﺎﻧﺐ )(٣ ﺫﻟﻚ ﺫﹸﻛﺮ ﻛﻔﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﺃﻳﻀﺎ ...ﻓﻴﺘﺒﲔ ﻣﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺋﻦ ﺃﻧﻪ ﻟﻦ ﻳﻜﻮﻥ ﻣﺘﺼﻔﺎ ﺑﺼﻔﺔ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺘﺎﻣﺔ ﺑﺼﻮﺭﺓ ﺣﻘﻴﻘﻴﺔ ،ﻏﲑ ﺃﻧﻪ ﺳﻴﺘﺤﻠﻰ ﺑﻨﺒﻮﺓ ﻧﺎﻗﺼﺔ ﺗﺴﻤﻰ ﺑﻜﻠﻤﺎﺕ ﺃﺧﺮﻯ ﺍﶈﺪﺛﻴﺔ ،ﻭﻓﻴﻬﺎ ﺷﺄﻥ ﻣﻦ ﺷﺆﻭﻥ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺘﺎﻣﺔ .ﺇﺫﻥ ،ﻓﺈﻥ ﰲ ﺗﺴﻤﻴﺘﻪ ﻓﺮﺩﺍ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﻭﻧﺒﻴﺎ ﺃﻳﻀﺎ ،ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺳﻴﺘﺤﻠﻰ ﺑﻜﻠﺘﺎ ﺍﻟﺼﻔﺘﲔ؛ ﻱ ﺳﻴﻜﻮﻥ ﻓﺮﺩﺍ ﻣﻦ ﺍﻷﻣﺔ ﻭﺳﻴﻜﻮﻥ ﻧﺒﻴﺎ ﺃﻳﻀﺎ ،ﻛﻤﺎ ﳚﺐ ﻭﺟﻮﺩ ﻛﻠﺘﺎ ﺍﻟﺼﻔﺘﲔ ﺃ ﰲ ﺍﶈﺪﺙ .ﺃﻣﺎ ﺻﺎﺣﺐ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺘﺎﻣﺔ ﻓﻴﺘﺤﻠﻰ ﺑﺼﻔﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻫﻲ ﺻﻔﺔ ﺍﻟﻨﺒﻮﺓ. ﻓﺰﺑﺪﺓ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﶈﺪﺛﻴﺔ ﺗﻜﻮﻥ ﻣﺘﺼﺒﻐﺔ ﺑﺼﺒﻐﺘﲔ ﺍﺛﻨﺘﲔ ،ﻟﺬﺍ ﻓﻘﺪ ﲰﺎﱐ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ﻓﺮﺩﺍ ﻣﻦ ﺍﻷﻣﺔ ﻭﻧﺒﻴﺎ ﺃﻳﻀﺎ) ".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ (٣٨٦ "ﻗﺪ ﻭﻋﺪ ﺑﻌﺪﻡ ﺇﺭﺳﺎﻝ ﺃﻱ ﺭﺳﻮﻝ ﺑﻌﺪ ﺍﻟﻨﱯ ) ".ﺍﳌﺮﺟﻊ )(٤ ﺍﻟﺴﺎﺑﻖ ،ﺹ (٤١٦ ﻭﻗﺎﻝ ﰲ ﺫﻛﺮ ﺁﻳﺔ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ" :ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻳﻀﺎ ﺗﺪﻝ )(٥ ﱯ ﺑﻌﺪ ﻧﺒﻴﻨﺎ ﺍﻷﻛﺮﻡ ) .ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ ﺑﻮﺿﻮﺡ ﻋﻠﻰ ﺃﻧﻪ ﻟﻦ ﻳﺄﰐ ﰲ ﺍﻟﺪﻧﻴﺎ ﻧ (٤٣١ ﻱ ﺭﺳﻮﻝ ﺑﻌﺪ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ،ﺳﻮﺍﺀ "ﻻ ﳚﻴﺰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳎﻲﺀ ﺃ )(٦ ﺃﻛﺎﻥ ﻗﺪﳝﺎ ﺃﻭ ﺟﺪﻳﺪﺍ ،ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﻳﻨﺎﻝ ﻋﻠﻢ ﺍﻟﺪﻳﻦ ﺑﻮﺍﺳﻄﺔ ﺟﱪﻳﻞ ،ﻭﺇﻥ ﺑﺎﺏ ﻧﺰﻭﻝ ﺟﱪﻳﻞ ﺑﻮﺣﻲ ﺍﻟﻨﺒﻮﺓ ﻣﺴﺪﻭﺩ) ".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ (٥١١ "ﺍﻟﺴﺆﺍﻝ :ﻟﻘﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ "ﻓﺘﺢ ﺍﻹﺳﻼﻡ" ﺃﻧﻚ ﺍﺩﻋﻴﺖ )(٧ ﺍﻟﻨﺒﻮﺓ. ﺖ ﺍﻟﻨﺒﻮﺓ ﺑﻞ ﺍﺩﻋﻴﺖ ﺍﶈﺪﺛﻴﺔ ﺑﺄﻣﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻻ ﺃﻣﺎ ﺍﳉﻮﺍﺏ :ﻣﺎ ﺍﺩﻋﻴ ﺷﻚ ﺃﻥ ﺍﶈﺪﺛﻴﺔ ﺃﻳﻀﺎ ﺷﻌﺒﺔ ﻗﻮﻳﺔ ﻣﻦ ﺷﻌﺐ ﺍﻟﻨﺒﻮﺓ .ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ
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ﻫﻲ ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻷﺭﺑﻌﻮﻥ ﻣﻦ ﺍﻟﻨﺒﻮﺓ ،ﻭﻗﺪ ﺫﹸﻛﺮﺕ ﺍﶈﺪﺛﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺟﻨﺒﺎ ﺇﱃ ﺟﻨﺐ ﻣﻊ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ) ".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ (٣٢١ -٣٢٠ "ﻫﻨﺎﻙ ﺗﻔﺎﻭﺕ ﺑﲔ ﻣﻔﻬﻮﻡ ﺍﻟﺮﺳﻮﻝ ﻭﻣﻔﻬﻮﻡ ﺍﻟﻔﺮﺩ ﻣﻦ ﺍﻷﻣﺔ. )(٨ ﻭﻛﺬﻟﻚ ﺇﻥ ﻛﻮﻥ ﻧﺒﻴﻨﺎ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﲔ ،ﳝﻨﻊ ﳎﻲﺀ ﻧﱯ ﺁﺧﺮ)".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ، ﺹ (٤١٠ ﻛﺬﻟﻚ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻷﻗﻮﺍﻝ ﰲ ﺇﻋﻼﻧﺎﺗﻪ ﻭﻛﺘﺒﻪ ﻧﺸﺮﺕ ﻗﺒﻞ ١٩٠١ﻡ ﺃﻧﻜﺮ ﻓﻴﻬﺎ ﺍﻟﻨﺒﻮﺓ ﻭﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺍﶈﺪﺛﻴﺔ .ﻓﻤﺜﻼ ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ "ﺍﻟﻘﺮﺍﺭ ﺍﻟﺴﻤﺎﻭﻱ" ﺍﳌﻨﺸﻮﺭ ﰲ ١٨٩٢ﻡ: "ﻻ ﺃﺩﻋﻲ ﺍﻟﻨﺒﻮﺓ ،ﻭﺇﻧﲏ ﺃﻋﺘﱪ ﻣﺪﻋﻴﺎ ﻛﻬﺬﺍ ﺧﺎﺭﺝ ﺩﺍﺋﺮﺓ ﺍﻹﺳﻼﻡ) ".ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﺍﻠﺪ ،٤ﺹ (٣١٣ ﻭﻗﺎﻝ ﰲ ﺇﻋﻼﻥ ﻧﺸﺮ ﰲ ١٨٩٧ﻡ ) ٣٠ﺷﻌﺒﺎﻥ ١٣١٤ﻫـ(: "ﺃﻟﻌﻦ ﻣﺪﻋﻲ ﺍﻟﻨﺒﻮﺓ" )ﳎﻤﻮﻋﺔ ﺍﻹﻋﻼﻧﺎﺕ؛ ﺍﻠﺪ ،٢ﺹ /٢ﻃﺒﻌﺔ ٢٠٠٨ﻡ( ﺃﻣﺎ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﻟﱠﻔﻬﺎ ﺑﻌﺪ ١٩٠١ﻡ ،ﻓﻘﺪ ﺃﻃﻠﻖ ﻓﻴﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻧﻪ ﻧﱯ ﻭﺭﺳﻮﻝ ﺑﺼﺮﺍﺣﺔ ﺗﺎﻣﺔ ،ﻭﱂ ﻳﻌﺘﱪ ﺫﻟﻚ ﳏﺪﺛﻴﺔ ﺃﻭ ﻧﺒﻮﺓ ﺟﺰﺋﻴﺔ. ﺍﻟﻨﺼﻮﺹ ﻣﻦ ﺑﻌﺪ ﻋﺎﻡ ١٩٠١ﻡ ﲔ ﺣﺘﻰ ﻳﻘﻮﻝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺁﻳﺔ ﻭﻣﺎ ﹸﻛﻨﺎ ﻣ ﻌ ﱢﺬﹺﺑ )(١ ﺚ ﺭﺳﻮﻟﹰﺎ " :ﻣﻦ ﻫﻨﺎ ﺃﻳﻀﺎ ﻳﺘﻀﺢ ﻇﻬﻮﺭ ﺭﺳﻮﻝ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﻭﻫﻮ ﺍﳌﺴﻴﺢ ﻧﺒ ﻌ ﹶ ﺍﳌﻮﻋﻮﺩ) .ﺗﺘﻤﺔ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺣﻲ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٢ﺹ (٤٩٩ ﻭﻳﻘﻮﻝ ﰲ ﺫﻛﺮ ﺍﻵﻳﺔ ﻧﻔﺴﻬﺎ" :ﳌﺎﺫﺍ ﺇﺫﻥ ،ﳛﺼﺪ ﺍﻟﻄﺎﻋﻮﻥ ﺍﻟﺒﻼﺩ )(٢ ﻣﻦ ﻧﺎﺣﻴﺔ ،ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ ﻻ ﺗﺘﺮﻛﻬﺎ ﺍﻟﺰﻻﺯﻝ ﺍﳌﻬﻴﺒﺔ .ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻐﺎﻓﻠﻮﻥ؛
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ﺍﲝﺜﻮﺍ ،ﻟﻌ ﹼﻞ ﻧﺒﻴﺎ ﻣﻦ ﺍﷲ ﻳﻜﻮﻥ ﻗﺪ ﺑﻌﺚ ﻓﻴﻜﻢ ،ﻭﺃﻧﺘﻢ ﺗﻜ ﱢﺬﺑﻮﻧﻪ" )ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻹﳍﻴﺔ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٠ﺹ(٤٠١ ﺤﻘﹸﻮﺍ ﹺﺑ ﹺﻬ ﻢ : ﰒ ﻳﻘﻮﻝ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ :ﻭﺁ ﺧﺮﹺﻳ ﻦ ﻣﻨ ﻬ ﻢ ﹶﻟﻤﺎ ﻳ ﹾﻠ )(٣ ﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ ،ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺒﻮﺀﺓ ﻋﻦ ﻧﱯ ﺳﻴﻈﻬﺮ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ،ﻭﺇﻻ ﻓﻼ ﻣﱪﺭ ﻹﻃﻼﻕ ﺗﺴﻤﻴﺔ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺳﻴﻮﹶﻟﺪﻭﻥ ﺑﻌﺪﻩ ﻭﱂ ﻳﺮﻭﻩ .ﱂ ﻳﻘﻞ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔﺎ :ﻭﺁﺧﺮﻳﻦ ﻣﻦ ﺍﻷﻣﺔ ،ﺑﻞ ﻗﺎﻝ: ﻭﺁ ﺧﺮﹺﻳ ﻦ ﻣﻨ ﻬ ﻢ ﻭﻳﻌﺮﻑ ﺍﳉﻤﻴﻊ ﺃﻥ ﺿﻤﲑ "ﻣﻨﻬﻢ" ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻟﺼﺤﺎﺑﺔ .ﻟﺬﺍ ﻻ ﺗﻨﻄﺒﻖ ﻛﻠﻤﺔ "ﻣﻨﻬﻢ" ﺇﻻ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﻮﺟﺪ ﻓﻴﻬﻢ ﺭﺳﻮﻝ ﻫﻮ ﺑﺮﻭﺯ ﻟﻠﻨﱯ ". )ﺗﺘﻤﺔ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺣﻲ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٢ﺹ (٥٠٢ ﻭﻗﺎﻝ ﺃﻳﻀﺎ" :ﺍﻹﻟﻪ ﺍﳊﻖ ﻫﻮ ﺫﻟﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﰲ ﻗﺎﺩﻳﺎﻥ" )(٤ )ﺩﺍﻓﻊ ﺍﻟﺒﻼﺀ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،١٨ﺹ (٢٣١ ﺕ ﺃﻥ ﺍﻟﻨﺒﺄ ﻋﲏ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺎﻝ ﺃﻳﻀﺎ" :ﻭﺃﹸﺧﺒﹺﺮ )(٥ ﺍﻟﻜﺮﱘ ﻭﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ،ﻭﺃﻧﺎ ﻣﺼﺪﺍﻕ ﺁﻳ ﺔ ﻫ ﻮ ﺍﱠﻟﺬﻱ ﹶﺃ ﺭ ﺳ ﹶﻞ ﺭﺳﻮﹶﻟ ﻪ ﺑﹺﺎﹾﻟ ﻬﺪﻯ ﺤ ﻖ ﻟﻴ ﹾﻈ ﹺﻬ ﺮ ﻩ ﻋﹶﻠﻰ ﺍﻟﺪﻳ ﹺﻦ ﹸﻛﱢﻠ ﻪ ) .ﺇﻋﺠﺎﺯ ﺃﲪﺪﻱ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ﻭﺩﻳ ﹺﻦ ﺍﹾﻟ ،١٩ﺹ (١١٣ ﺳﺌﻞ ﺑﺘﺎﺭﻳﺦ ١ﺃﻳﺎﺭ/ﻣﺎﻳﻮ ١٩٠٨ﻡ :ﻣﺎ ﻣﻌﲎ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ؟ )(٦ ﻓﻘﺎﻝ: "ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻟﻦ ﻳﺄﰐ ﺑﻌﺪ ﺍﻟﻨﱯ ﻧﱯ ﻣﺸ ﺮﻉ ،ﻭﺃﻧﻪ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺄﰐ ﻧﱯ ﻟﻴﺲ ﳊﻜﹶﻢ"؛ ١٠ﺃﻳﺎﺭ/ﻣﺎﻳﻮ ١٩٠٨ﻡ ،ﺹ ،٤ﺍﻟﻌﻤﻮﺩ (٣ ﻣﻌﻪ ﺧﺎﺗﻢ ﺍﻟﻨﱯ " )ﺟﺮﻳﺪﺓ "ﺍ ﹶ
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"ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻧﱯ ﺻﺎﺣﺐ ﺍﳋﺎﰎ ﺇﻻ ﻫﻮ .ﻭﻫﻮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ )(٧ ﳝﻜﻦ ﺃﻥ ﺗﻮﻫﺐ ﺑﻔﻀﻞ ﺧﺎﲤﻪ ،ﺍﻟﻨﺒﻮ ﹸﺓ ﺍﻟﱵ ﻳﺸﺘﺮﻁ ﻟﺼﺎﺣﺒﻬﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺃﻣﺘﻪ ) ".ﺣﻘﻴﻘﺔ ﺍﻟﻮﺣﻲ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٢ﺹ (٣٠ ﺼﻮ ﹺﺭ : ﻭﻗﺎﻝ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ :ﻧ ﻔ ﺦ ﻓﻲ ﺍﻟ )(٨ ﺼﻮﺭ ﻫﻨﺎ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ،ﻷﻥ ﺃﻧﺒﻴﺎﺀ ﺍﷲ ﺻﻮﺭ ﻟﻪ". "ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟ )ﻳﻨﺒﻮﻉ ﺍﳌﻌﺮﻓﺔ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٣ﺹ (٨٥ ﷲ ﺗﻌﺎﱃ ﻭﺭﺳﻮﻟﹸﻪ ﺍﻷﻛﺮﻡ ﺍﳌﺴﻴ ﺢ ﺍﳌﻮﻋﻮﺩ ﺃﻳﻀﺎ "ﻛﺬﻟﻚ ﲰﻰ ﺍ ُ )(٩ ﻧﺒﻴﺎ ﻭﺭﺳﻮﻻ) ".ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،١٨ﺹ (٤٢٦ "ﺃﻧﺎ ﺃﺩﻋﻲ ﻛﻮﱐ ﺭﺳﻮﻻ ﻭﻧﺒﻴﺎ") .ﺟﺮﻳﺪﺓ "ﺑﺪﺭ"؛ ٥ﺁﺫﺍﺭ/ﻣﺎﺭﺱ )(١٠ ١٩٠٨ﻡ ،ﺹ ،٢ﺍﻟﻌﻤﻮﺩ (١ ﻭﻗﺎﻝ ﰲ ﺧﻄﺎﺑﻪ ﺍﻷﺧﲑ ﺍﳌﻨﺸﻮﺭ ﰲ "ﺃﺧﺒﺎﺭ ﻋﺎﻡ" ٢٦ )(١١ ﺃﻳﺎﺭ/ﻣﺎﻳﻮ ١٩٠٨ﻡ: ﺕ ﺫﻟﻚ ﻟﻜﻨﺖ ﻣﺬﻧﺒﺎ .ﻭﻣﺎ ﺩﺍﻡ ﺍﷲ "ﺃﻧﺎ ﻧﱯ ﲝﺴﺐ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻟﻮ ﺃﻧﻜﺮ ﺗﻌﺎﱃ ﻗﺪ ﲰﺎﱐ ﻧﺒﻴﺎ ،ﻓﺄﻧﻰ ﱄ ﺃﻥ ﺃﻧﻜﺮ ﺫﻟﻚ؟ ﻓﺄﻧﺎ ﺛﺎﺑﺖ ﻋﻠﻰ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﺃﺭﺣﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ". ﺇﻥ ﺍﻟﻨﺒﻮﺍﺕ ﻛﻠﻬﺎ ﻣﺴﺪﻭﺩﺓ ﻣﺎ ﻋﺪﺍ ﺍﻟﻨﺒﻮﺓ ﺍﶈﻤﺪﻳﺔ ،ﻟﻦ ﻳﺄﰐ ﻧﱯ )(١٢ ﺑﺸﺮﻳﻌﺔ ،ﻏﲑ ﺃﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻧﱯ ﺩﻭﻥ ﺷﺮﻳﻌﺔ ،ﻭﻟﻜﻦ ﺑﺸﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻣﺔ ﺃﻭﻻ) ".ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻹﳍﻴﺔ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٠ﺹ(٤١٢ "ﺇﻥ ﺍﻵﰐ )ﻋﻴﺴﻰ( ﺳﻴﺴﻤﻰ ﻧﺒﻴﺎ ﺃﻳﻀﺎ ﻣﻊ ﻛﻮﻧﻪ ﺃﺣﺪﺍ ﻣﻦ )(١٣ ﺍﻷﻣﺔ) ".ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ،ﺝ٥؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢١ﺹ (٣٥٣
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"ﺃﻧﺎ ﻧﱯ ﻭﻣﻦ ﺍﻷﻣﺔ ﺃﻳﻀﺎ ،ﻟﻜﻲ ﺗﺘﺤﻘﻖ ﻧﺒﻮﺀﺓ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ )(١٤ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ :ﺇﻥ ﺍﳌﺴﻴﺢ ﺍﻵﰐ ﺳﻴﻜﻮﻥ ﻓﺮﺩﺍ ﻣﻦ ﺍﻷﻣﺔ ،ﻭﻧﺒﻴﺎ ﺃﻳﻀﺎ) ".ﺍﳋﻄﺎﺏ ﺍﻷﺧﲑ ﺍﳌﻨﺸﻮﺭ ﰲ ﺟﺮﻳﺪﺓ "ﺃﺧﺒﺎﺭ ﻋﺎﻡ"؛ ٢٦ﺃﻳﺎﺭ/ﻣﺎﻳﻮ ١٩٠٨ﻡ( "ﺃﻣﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻘﺪ ﻛﺎﻥ ﻓﻴﻬﺎ ﺃﻟﻮﻑ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﺑﱪﻛﺔ ﺍﺗﺒﺎﻉ )(١٥ ﺍﻟﻨﱯ ،ﻛﻤﺎ ﻛﺎﻥ ﻣﻦ ﻫﻮ ﻣﻦ ﺍﻷﻣﺔ ﻭﻧﱯ ﺃﻳﻀﺎ) ".ﺣﻘﻴﻘﺔ ﺍﻟﻮﺣﻲ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٢ﺹ ،٣٠ﺍﳊﺎﺷﻴﺔ( ﻓﻔﻲ ﻫﺬﻩ ﺍﳌﻘﺘﺒﺴﺎﺕ ﺃﻋﻠﻦ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻛﻮﻧﻪ ﻧﺒﻴﺎ ﻭﺭﺳﻮﻻ ﰲ ﺿﻮﺀ ﺍﻷﻧﺒﺎﺀ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﻭﻋﺪ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺳﺒﻖ ﺃﻥ ﻗﺎﻝ -ﰲ ﺍﳌﻘﺘﺒﺴﲔ ٥ ﻭ ٦ﺍﳌﺄﺧﻮﺫﹶﻳﻦ ﻣﻦ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ" -ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻭﻋﺪ ﺃﻧﻪ ﻟﻦ ﻳﺄﰐ ﺑﻌﺪ ﺍﻟﻨﱯ ﻱ ﺭﺳﻮﻝ ﺃﻭ ﻧﱯ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻗﺪﳝﺎ ﺃﻭ ﺟﺪﻳﺪﺍ .ﻳﺒﺪﻭ ﰲ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻫﻨﺎﻙ ﺗﻌﺎﺭﺿﺎ ﺑﲔ ﺃ ﺍﻟﻨﻮﻋﲔ ﻣﻦ ﺍﻷﻗﻮﺍﻝ ،ﻭﻟﻜﻨﻪ ﻟﻴﺲ ﺗﻌﺎﺭﺿﺎ ﰲ ﺍﳊﻘﻴﻘﺔ؛ ﻷﻧﻪ ﺣﲔ ﻛﺎﻥ ﻳﻌﺘﱪ ﻧﻔﺴﻪ ﻧﺒﻴﺎ -ﲟﻌﲎ ﺍﶈﺪﺛﻴ ﹶﺔ -ﻓﺈﳕﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻧﻈﺮﺍ ﺇﱃ ﺗﻌﺮﻳﻒ ﻣﻌﲔ ﻟﻜﻠﻤﺔ ﺍﻟﻨﱯ ﻭﺍﻟﺮﺳﻮﻝ ﻛﺎﻥ ﺣﻴﻨﻬﺎ ﺭﺍﺋﺠﺎ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ،ﺇﺫ ﻳﻘﻮﻝ : "ﳌﺎ ﻛﺎﻥ ﻣﻌﲎ ﺍﻟﻨﱯ ﻭﺍﻟﺮﺳﻮﻝ ﰲ ﻣﺼﻄﻠﺢ ﺍﻹﺳﻼﻡ ،ﺇﳕﺎ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﺑﺸﺮﻳﻌﺔ ﻛﺎﻣﻠﺔ ،ﻭﻳﻨﺴﺨﻮﻥ ﺑﻌﺾ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺴﺎﺑﻘﺔ ،ﺃﻭ ﻻ ﻳﻌﺪﻭﻥ ﻣﻦ ﺃﻣﺔ ﻧﱯ ﺳﺎﺑﻖ ،ﺑﻞ ﻳﻜﻮﻧﻮﻥ ﻋﻠﻰ ﺻﻠﺔ ﻣﺒﺎﺷﺮﺓ ﻣﻊ ﺍﷲ ﺩﻭﻥ ﺍﻻﺳﺘﻔﺎﺿﺔ ﻣﻦ ﳊﻜﹶﻢ" ﻧﱯ ،ﻓﻌﻠﻴﻜﻢ ﺃﻥ ﲢﺬﺭﻭﺍ ﻭﻻ ﺗﺴﺘﻨﺒﻄﻮﺍ ﻫﺬﺍ ﺍﳌﻌﲎ ﲝﻘﻲ ﺃﻧﺎ) ".ﺟﺮﻳﺪﺓ "ﺍ ﹶ ﺍﻠﺪ ،٣ﺭﻗﻢ ،٢٩ﺹ ،٦ﺍﻟﻌﻤﻮﺩ - ٢ﺍﻟﻌﺪﺩ ١٧ﺁﺏ ١٨٩٩ﻡ( ﻓﻬﺬﺍ ﻣﺎ ﻛﺎﻥ ﻳﻌﺘﱪﻩ "ﻧﺒﻮﺓ ﺗﺎﻣﺔ" ﺃﻭ "ﻧﺒﻮﺓ ﻣﺴﺘﻘﻠﺔ" ،ﻭﳌﺎ ﱂ ﻳﻜﻦ ﻧﺒﻴﺎ ﻭﻻ ﺭﺳﻮﻻ ﻣﻦ ﻣﻨﻄﻠﻖ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ،ﻗﺎﻡ ﺑﺘﺄﻭﻳﻞ ﻣﻌﲎ "ﺍﻟﻨﱯ"؛ ﻓﺎﻋﺘﱪ ﻧﻔﺴﻪ ﺕ ﳏﺪﺛﺎ .ﰒ ﺣﲔ ﺳﻤﻲ ﺑﺎﻟﺮﺳﻮﻝ ﻭﺍﻟﻨﱯ ﰲ ﺍﻹﳍﺎﻣﺎﺕ ﻭﺑﻜﺜﺮﺓ ،ﻭﻭ ﺟﻬﺖ ﺍﻹﳍﺎﻣﺎ
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ﺍﳌﺘﺘﺎﻟﻴﺔ ﺃﻧﻈﺎﺭﻩ ﺇﱃ ﺍﳌﻔﻬﻮﻡ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻨﱯ ،ﻋﻨﺪﻫﺎ ﺗﺒﲔ ﻟﻪ ﺃﻥ ﺍﻟﺸﺮﻭﻁ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﹰﺎ ﻟﻴﺴﺖ ﺷﺮﻭﻃﺎ ﳏﺘﻮﻣﺔ ﻟﻜﻮﻥ ﺃﺣﺪ ﻧﺒﻴﺎ .ﻓﻴﻘﻮﻝ : "ﱂ ﻳﺘﻢ ﺍﻟﺘﺄﻣﻞ ﺟﻴﺪﺍ ﰲ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻨﱯ .ﺇﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﱯ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻠﻘﻰ ﺍﻷﻧﺒﺎﺀ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻮﺣﻲ ،ﻭﻳﺘﺸﺮﻑ ﺑﺎﳌﻜﺎﳌﺔ ﻭﺍﳌﺨﺎﻃﺒﺔ ﺍﻹﳍﻴﺔ ،ﻭﻟﻴﺲ ﺿﺮﻭﺭﻳﺎ ﻟﻪ ﺃﻥ ﻳﺄﰐ ﺑﺸﺮﻳﻌﺔ .ﻛﺬﻟﻚ ﻟﻴﺲ ﺿﺮﻭﺭﻳﺎ ﺃﻳﻀﺎ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﺑﻌﺎ ﻟﺮﺳﻮﻝ ﻣﺸ ﺮﻉ .ﻓﻼ ﻣﺎﻧﻊ ﰲ ﺍﻋﺘﺒﺎﺭ ﻓﺮﺩ ﻣﻦ ﺍﻷﻣﺔ ﻧﺒﻴﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ) ".ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ ،ﺝ٥؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢١ﺹ (٣٠٦ "ﻟﻘﺪ ﺍﺻﻄﻠﺢ ﺍﷲ ﺗﻌﺎﱃ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻨﺒﻮﺓ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﳌﻜﺎﳌﺎﺕ ﻱ ﺍﳌﻜﺎﳌﺎﺕ ﺍﶈﺘﻮﻳﺔ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻐﻴﺐ) ".ﻳﻨﺒﻮﻉ ﺍﳌﻌﺮﻓﺔ؛ ﻭﺍﳌﺨﺎﻃﺒﺎﺕ ،ﺃ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٣ﺹ (٣٤١ ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﻛﻠﻬﺎ ﻣﺘﺤﻘﻘﺔ ﲤﺎﻣﺎ ﰲ ﺷﺨﺼﻪ ﺑﺪﺃ - ﻭﺑﺘﻔﻬﻴﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ -ﺑﺈﻃﻼﻕ ﻛﻠﻤﺔ ﺍﻟﻨﱯ ﻭﺍﻟﺮﺳﻮﻝ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳﺴﺘﻨﺒﻂ ﻣﻦ ﺍﻟﻨﱯ ﻣﻌﲎ ﺍﶈﺪﺙ ،ﻓﺄﻋﻠﻦ: ﻱ "ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻠﻘﻲ ﺍﻷﻧﺒﺎﺀ ﺍﻟﻐﻴﺒﻴﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺴﻤﻰ ﻧﺒﻴﺎ ،ﻓﺄﺧﺒﹺﺮﻭﱐ ﺑﺄ ﻱ ﻣﻌﺠﻢ ﺖ :ﱂ ﻳﺬﻛﺮ ﺃ ﺍﺳﻢ ﳝﻜﻦ ﺗﺴﻤﻴﺘﻪ؟ ﻭﺇﺫﺍ ﻗﻠﺘﻢ :ﳚﺐ ﺃﻥ ﻳﺴﻤﻰ ﳏﺪﺛﺎ ،ﻗﻠ ﺃﻥ ﻣﻌﲎ ﺍﻟﺘﺤﺪﻳﺚ ﻫﻮ ﺍﻹﻇﻬﺎﺭ ﻋﻠﻰ ﺍﻟﻐﻴﺐ) ".ﺇﺯﺍﻟﺔ ﺧﻄﺄ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ: ﺍﻠﺪ ،١٨ﺹ (٢٠٩ ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻗﺪ ﺣﺎﺯ ﻧﻌﻤﺔ ﺍﻟﻨﺒﻮﺓ ﻭﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻟﻜﻮﻧﻪ ﻣﻦ ﺃﻣﺔ ﺍﻟﻨﱯ ﻭﺑﻔﻀﻞ ﺍﺗﺒﺎﻋﻪ ﺍﻟﻨﱯ ﺍﻟﻜﺎﻣﻞ ،ﻓﻘﺪ ﺳﻤﻲ ﻧﺒﻴﺎ ﻣﻦ ﺃﻣﺘﻪ .ﻭﻟﻮ ﺗﺄﻣﻠﻨﺎ ﰲ ﺍﳌﻮﺿﻮﻉ ﺑﻌﻤﻖ ﻟﻮﺟﺪﻧﺎ ﺃﻥ ﻫﺬﺍ ﻣﺎ ﺍﺩﻋﺎﻩ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻣﻨﺬ ﺃﻭﻝ ﻳﻮﻡ؛ ﺇﺫ ﻗﺎﻝ ﰲ "ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ"" :ﺻﺤﻴﺢ ﺃﻳﻀﺎ ﺃﻥ ﺍﻟﻨﱯ ﺍﻵﰐ ﻗﺪ ﺫﹸﻛﺮ
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ﻛﻨﱯ ،ﻭﻟﻜﻨﻪ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﺫﹸﻛﺮ ﻛﻔﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ ﺃﻳﻀﺎ ...ﻟﺬﺍ ﻓﻘﺪ ﲰﺎﱐ ﺍﷲ ﺗﻌﺎﱃ -ﰲ ﺍﻟﱪﺍﻫﲔ ﺍﻷﲪﺪﻳﺔ -ﻓﺮﺩﺍ ﻣﻦ ﺍﻷﻣﺔ ﻭﻧﺒﻴﺎ ﺃﻳﻀﺎ) ".ﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٣ﺹ (٣٨٦ ﻭﺣﲔ ﻗﺎﻝ" :ﻫﻨﺎﻙ ﺗﻔﺎﻭﺕ ﺑﲔ ﻣﻔﻬﻮﻡ ﺍﻟﺮﺳﻮﻝ ﻭﻣﻔﻬﻮﻡ ﻓﺮﺩ ﻣﻦ ﺍﻷﻣﺔ". ﺯﺍﺩﻩ ﺗﻮﺿﻴﺤﺎ ﻓﻘﺎﻝ" :ﺇﻥ ﺻﺎﺣﺐ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺘﺎﻣﺔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻣﺔ ﻣﻄﻠﻘﺎ .ﻭﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺭﺳﻮﻝ ﺍﷲ ﺑﻮﺟﻪ ﺃﻛﻤﻞ ،ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﲤﺎﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻄﻴﻌﺎ ﻛﺎﻣﻼ ﻟﻨﱯ ﺁﺧﺮ ﺃﻭ ﻓﺮﺩﺍ ﻣﻦ ﺃﻣﺘﻪ ﲝﺴﺐ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺣﺎﺩﻳﺚ) ".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ (٤٠٧ ﻭﺣﲔ ﻗﺎﻝ" :ﺇﻥ ﻛﻮﻥ ﻧﺒﻴﻨﺎ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﲔ ﳝﻨﻊ ﳎﻲﺀ ﻧﱯ ﺁﺧﺮ ".ﺷﺮﺡ ﻛﻼﻣﻪ ﺑﺎﻟﻘﻮﻝ" :ﺃﻣﺎ ﺍﻟﻨﱯ ﺍﻟﺬﻱ ﻳﺴﺘﻤﺪ ﺍﻟﻨﻮﺭ ﻣﻦ ﻣﺸﻜﺎﺓ ﻧﺒﻮﺓ ﳏﻤﺪ ،ﻭﻧﺒﻮﺗﻪ ﻟﻴﺴﺖ ﻧﺒﻮﺓ ﺗﺎﻣﺔ ،ﺑﻞ ﻳﺪﻋﻰ ﺑﺘﻌﺒﲑ ﺁﺧﺮ ﳏﺪﺛﺎ ،ﻓﻬﻮ ﳜﺮﺝ ﻣﻦ ﻧﻄﺎﻕ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻳﺪ ﻷﻧﻪ ﺩﺍﺧﻞ ﰲ ﻇﻞ ﺧﺎﺗﻢ ﺍﳌﺮﺳﻠﲔ ﻻﺗﺒﺎﻋﻪ ﻭﻓﻨﺎﺋﻪ ﰲ ﺍﻟﺮﺳﻮﻝ ،ﻛﻤﺎ ﻳﺪﺧﻞ ﺍﳉﺰﺀ ﰲ ﺍﻟﻜﻞ .ﻭﻟﻜﻦ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻗﺪ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻹﳒﻴﻞ -ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳚﻌﻞ ﻧﺰﻭﻝ ﺟﱪﻳﻞ ﺿﺮﻭﺭﻳﺎ -ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﺮﺩﺍ ﻣﻦ ﺍﻷﻣﺔ ﲝﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ، ﻷﻧﻪ ﺳﻴﻜﻮﻥ ﳏﺘﻤﺎ ﻋﻠﻴﻪ ﺍﺗﺒﺎﻉ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺳﻴﻨـﺰﻝ ﻋﻠﻴﻪ ﺑﲔ ﻓﻴﻨﺔ ﻭﺃﺧﺮﻯ ﻛﻤﺎ ﺏ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﺳﻴﻨـﺰﻝ ﻋﻠﻴﻪ، ﻫﻮ ﺟﺪﻳﺮ ﺑﺎﻟﺮﺳﻞ .ﻓﻠﻮ ﺍﺗﺒﻊ ﻫﺬﺍ ﺍﻟﻮﺣ ﻲ ﻭﺍﻟﻜﺘﺎ ﻓﻠﻦ ﻳﻌ ﺪ ﻓﺮﺩﺍ ﻣﻦ ﺍﻷﻣﺔ) .ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ (٤١١-٤١٠ ﻛﺬﻟﻚ ﻛﻠﻤﺎ ﻗﺎﻝ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻭﻋﺪ ﺃﻧﻪ ﻟﻦ ﻳﺮﺳﻞ ﺭﺳﻮﻻ ﺑﻌﺪ ﺍﻟﻨﱯ ،ﺻﺮﺡ ﺃﻳﻀﺎ ﺑﺄﻧﻪ ﺇﺫﺍ ﺳﻠﹼﻤﻨﺎ ﺑﻨـﺰﻭﻝ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ،ﻷﺩﻯ ﺫﻟﻚ ﺇﱃ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ،ﻓﻘﺎﻝ:
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"ﻭﻟﻜﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻦ ﻳﺴﻤﺢ ﺑﺬﻟﺔ ﻭﻫﻮﺍﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻭﻟﻦ ﻳﺴﻤﺢ ﻣﻄﻠﻘﹰﺎ ﺑﺎﻹﺳﺎﺀﺓ ﻭﺍﻹﻫﺎﻧﺔ ﻟﻨﺒﻴﻪ ﺍﳊﺒﻴﺐ ﺧﺎﰎ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺄﻥ ﻳﺮﺳﻞ ﺭﺳﻮﻻ ﻳﺼﺤﺒﻪ ﺟﱪﻳﻞ ﻻ ﳏﺎﻟﺔ ،ﻟﻴﺴﺘﺄﺻﻞ ﺍﻹﺳﻼﻡ ﺎﺋﻴﺎ ،ﻣﻊ ﺃﻧﻪ ﻗﺪ ﻭﻋﺪ ﺑﻌﺪﻡ ﺇﺭﺳﺎﻝ ﺃﻱ ﺭﺳﻮﻝ ﺑﻌﺪ ﺍﻟﻨﱯ ) ".ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ،ﺹ (٤١٦ ﻭﻗﺪ ﻭﺿﺢ ﺍﻷﻣﺮ ﻧﻔﺴﻪ ﺑﻌﺪ ﺑﻀﻊ ﺻﻔﺤﺎﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ .ﻓﻴﺘﺒﲔ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻛﻠﹶﻲ ﺍﳌﻘﺘﺒﺴﲔ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻗﺎﻟﻪ ﺑﻨﻔﺴﻪ ﰲ ﻛﺘﺎﺑﻪ" :ﺇﺯﺍﻟﺔ ﺧﻄﺄ" ﺣﻴﺚ ﻳﻘﻮﻝ: ﺕ ﻧﺒﻮﰐ ﻭﺭﺳﺎﻟﱵ ،ﻓﻤﻌﻨﺎﻩ ﺃﻧﲏ ﻟﺴﺖ ﺣﺎﻣﻞ ﺷﺮﻉ ﻣﺴﺘﻘﻞ، "ﺣﻴﺜﻤﺎ ﺃﻧﻜﺮ ﻛﻤﺎ ﺃﻧﲏ ﻟﺴﺖ ﺑﻨﱯ ﻣﺴﺘﻘﻞ .ﻭﻟﻜﻦ ،ﺣﻴﺚ ﺃﻧﲏ ﻗﺪ ﺗﻠﻘﻴﺖ ﻋﻠ ﻢ ﺍﻟﻐﻴﺐ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﺍﺳﻄﺔ ﺭﺳﻮﱄ ﺍﳌﻘﺘﺪﻯ -ﻣﺴﺘﻔﻴﻀﺎ ﺑﻔﻴﻮﺿﻪ ﺍﻟﺒﺎﻃﻨﺔ ،ﻭﻧﺎﺋﻼ ﺍﲰﻪ - ﻓﺈﻧﲏ ﺭﺳﻮﻝ ﻭﻧﱯ ،ﻭﻟﻜﻦ ﺑﺪﻭﻥ ﺃﻱ ﺷﺮﻉ ﺟﺪﻳﺪ .ﻭﱂ ﺃﻧﻜﺮ ﺃﺑﺪﺍ ﻛﻮﱐ ﻧﺒﻴﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻄﻠﻖ ،ﺑﻞ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻧﺎﺩﺍﱐ ﻧﺒﻴﺎ ﻭﺭﺳﻮ ﹰﻻ ﺑﻨﻔﺲ ﻫﺬﺍ ﺍﳌﻌﲎ .ﻟﺬﻟﻚ ﻻ ﺃﻧﻜﺮ ﺍﻵﻥ ﺃﻳﻀﺎ ﻛﻮﱐ ﻧﺒﻴﺎ ﻭﺭﺳﻮ ﹰﻻ ﺬﺍ ﺍﳌﻔﻬﻮﻡ") .ﺇﺯﺍﻟﺔ ﺧﻄﺄ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﳎﻠﺪ ،١٨ﺹ (٢١١- ٢١٠ ﻭﺑﺎﺧﺘﺼﺎﺭ ،ﻓﻘﺪ ﺃﻋﻠﻦ ﺣﻀﺮﺗﻪ ﻛﻮﻧﻪ ﻓﺮﺩﺍ ﻣﻦ ﺍﻷﻣﺔ ﻭﻧﺒﻴﺎ ﺃﻳﻀﺎ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ،ﻏﲑ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻳﺴﺘﻨﺒﻂ ﻣﻦ ﻛﻠﻤﺔ ﺍﻟﻨﱯ ﻣﻌﲎ ﺍﶈﺪﺙ ﻧﻈﺮﺍ ﺇﱃ ﻣﻔﻬﻮﻡ "ﺍﻟﻨﱯ" ﻭ"ﺍﻟﺮﺳﻮﻝ" ﺍﳌﻌﺮﻭﻑ ﻭﺍﻟﺸﺎﺋﻊ ﺑﲔ ﺍﳌﺴﻠﻤﲔ .ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻛﹸﺸﻔﺖ ﻟﻪ ﺣﻘﻴﻘﺔ ﻛﺎﻓﺔ ﺃﻗﺴﺎﻡ ﺍﻟﻨﺒﻮﺓ ،ﺑﺪﺃ -ﻭﲝﺴﺐ ﻣﺸﻴﺌﺔ ﺍﷲ -ﻳﻄﻠﻖ ﻋﻠﻰ ﻧﻔﺴﻪ ﻛﻠﻤﺔ ﺍﻟﻨﱯ ﻭﺍﻟﺮﺳﻮﻝ ﺑﺪﻻ ﻣﻦ ﺍﺳﺘﻨﺒﺎﻁ ﻣﻌﲎ ﺍﶈﺪﺕ ﻣﻦ "ﺍﻟﻨﱯ" .ﻓﻴﻘﻮﻝ : ﺖ ﺍﻟﻨﺒﻮﺓ! ﻳﺎ " ﻛﻢ ﻫﻮ ﺟﻬﻞ ﻭﺧﺮﻭﺝ ﻋﻦ ﺍﳊﻖ ﻭﺍﻟﺼﺪﻕ ﺍﻟﻘﻮ ﹸﻝ ﺑﺄﻧﲏ ﺍﺩﻋﻴ ﻗﻠﻴﻠﻲ ﺍﻟﻔﻬﻢ؛ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﻧﺒﻮﰐ ﺃﻧﲏ ﺍﺩﻋﻴﺖ ﺍﻟﻨﺒﻮﺓ ﻣﻘﺎﺑﻞ ﺍﻟﻨﱯ -ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ
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ﺖ ﺑﺸﺮﻳﻌﺔ ﺟﺪﻳﺪﺓ .ﺇﳕﺎ ﺍﳌﺮﺍﺩ ﻣﻦ ﻧﺒﻮﰐ ﻫﻮ ﻛﺜﺮ ﹸﺓ ﺍﳌﻜﺎﳌﺔ ﻭﺍﳌﺨﺎﻃﺒﺔ ﺍﻹﳍﻴﺔ ﺃﻭ ﺟﺌ ﺖ ﺎ ﺑﻔﻀﻞ ﺍﺗﺒﺎﻋﻲ ﻟﻨﺒﻴﻨﺎ ،ﻭﺃﻧﺘﻢ ﺃﻳﻀﺎ ﺗﻌﺘﺮﻓﻮﻥ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺍﳌﻜﺎﳌﺔ ﺍﻟﱵ ﺣﻈﻴ ﻭﺍﳌﺨﺎﻃﺒﺔ ﺍﻹﳍﻴﺔ .ﻓﺎﻟﻨـﺰﺍﻉ ﻟﻴﺲ ﺇﻻ ﻧﺰﺍﻋﺎ ﻟﻔﻈﻴﺎ ﻓﻘﻂ .ﺃﻱ ﺃﻥ ﻣﺎ ﺗﺴﻤﻮﻧﻪ ﺍﳌﻜﺎﳌﺔ ﻭﺍﳌﺨﺎﻃﺒﺔ ،ﻓﺄﻧﺎ ﺃﻃﻠﻖ ﻋﻠﻰ ﻛﺜﺮﺎ -ﻭﺑﺄﻣﺮ ﺍﷲ -ﻧﺒﻮﺓﹰ ،ﻭﻟﻜ ﱟﻞ ﺃﻥ ﻳﺼﻄﻠﺢ. ﻭﺃﻗﻮﻝ ﺣﻠﻔﺎ ﺑﺎﷲ ﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺇﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺑﻌﺜﲏ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﲰﺎﱐ ﻧﺒﻴﺎ) ".ﺗﺘﻤﺔ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺣﻲ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٢ﺹ (٥٠٣ ﻓﻘﺪ ﺣﺎﺯ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﺳﻢ "ﻧﱯ" ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻜﻮﻧﻪ ﺃﺣﺪﺍ ﻣﻦ ﺃﻣﺔ ﺍﻟﻨﱯ ﻭﺑﱪﻛﺔ ﺍﺗﺒﺎﻋﻪ ﺍﻟﻜﺎﻣﻞ ،ﻭﺫﻟﻚ ﺣﱴ ﻳﺘﺒﲔ ﺃﻥ ﻣﻜﺎﻧﺔ ﺍﻟﻨﱯ ﺃﻋﻠﻰ ﻭﺃﺭﻓﻊ ﻛﺜﲑﺍ ﻣﻦ ﻣﻜﺎﻧﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﺧﺮﻳﻦ. ﻳﻘﻮﻝ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ : "ﺇﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻧﺎﻟﻮﺍ ﺍﻟﻨﺒﻮﺓ ﰲ ﺍﻷﺯﻣﻨﺔ ﺍﳋﺎﻟﻴﺔ ،ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺘﺒﺮﻭﻥ ﺃﻣﺔ ﻧﱯ ﺧﻼ ،ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻨﺎﺻﺮﻳﻦ ﻟﺪﻳﻨﻪ ﻭﻣﺆﻣﻨﲔ ﺑﺼﺪﻗﻪ .ﺃﻣﺎ ﺍﻟﻨﱯ ﻓﻘﺪ ﺃﹸﻋﻄﻲ ﻫﺬﺍ ﺍﻟﺸﺮﻑ ﺍﳋﺎﺹ ﺑﺄﻧﻪ ﺧﺎﺗﻢ ﺍﻷﻧﺒﻴﺎﺀ؛ ﲟﻌﲎ ﺃﻧﻪ ﻗﺪ ﲤﺖ ﻋﻠﻴﻪ ﻛﻤﺎﻻﺕ ﺍﻟﻨﺒﻮﺓ ﻛﻠﻬﺎ. ﻭﺛﺎﻧﻴﺎ ،ﺃﻧﻪ ﻟﻦ ﻳﺄﰐ ﺑﻌﺪﻩ ﻧﱯ ﻣﺸ ﺮﻉ ،ﻭﻟﻦ ﻳﻜﻮﻥ ﻧﱯ ﺧﺎﺭﺝ ﺃﻣﺘﻪ ،ﺑﻞ ﻛ ﹼﻞ ﻣﻦ ﻳﻨﺎﻝ ﺷﺮﻑ ﺍﳌﻜﺎﳌﺔ ﺍﻹﳍﻴﺔ ،ﻓﺈﳕﺎ ﻳﻨﺎﻟﻪ ﺑﻔﻀﻠﻪ ﻭﺑﻮﺍﺳﻄﺘﻪ ،ﻓﻴﺴﻤﻰ ﻓﺮﺩﺍ ﻣﻦ ﺍﻷﻣﺔ ﻭﻟﻴﺲ ﻧﺒﻴﺎ ﻣﺴﺘﻘﻼ) ".ﻣﻠﺤﻖ ﻋﲔ ﺍﳌﻌﺮﻓﺔ؛ ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ :ﺍﻠﺪ ،٢٣ﺹ (٣٨٠ ﻓﺎﻟﺬﻳﻦ ﻳﻮﻗﻨﻮﻥ ﺑﺴﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺍﳌﺼﻄﻔﻰ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻑ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎ ،ﻭﻳﺆﻣﻨﻮﻥ ﺑﺪﺭﺟﺘﻪ ﺍﻟﻌﻠﻴﺎ ،ﲝﻴﺚ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻨﺎﻝ -ﺑﱪﻛﺔ ﺍﺗﺒﺎﻋﻪ ﺍﻟﻜﺎﻣﻞ ﻟﻠﻨﱯ -ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ،ﺣﱴ ﺩﺭﺟﺔ ﺍﻟﻨﺒﻮﺓ ﲝﺴﺐ ﻣﻘﺘﻀﻰ ﺍﳊﺎﺟﺔ ،ﻫﻢ ﺍﻟﺬﻳﻦ ﺳﲑﺛﻮﻥ ﺍﻟﻌﺰﺓ ﻭﺍﻻﻓﺘﺨﺎﺭ ﰲ ﺍﻟﺪﻧﻴﺎ .ﺍﻟﻠﻬﻢ ﺻ ﹼﻞ ﻋﻠﻰ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﳏﻤﺪ ﻭﺑﺎﺭﻙ ﻭﺳﻠﱢﻢ.
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ﻣﻘﺪﻣﺔ ﺍﻟﻨﺎﺷﺮ ﻳﺴﺮﻧﺎ ﺃﻥ ﻧﻘﺪﻡ ﰲ ﻫﺬﺍ ﺍﻠﺪ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺳﻠﺴﻠﺔ "ﺍﳋﺰﺍﺋﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ" ،ﺇﱃ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﻨﺎﻃﻘﲔ ﺑﺎﻟﻀﺎ ﺩ ﺛﻼﺛﺔ ﻛﺘﺐ ﻣﻬﻤﺔ ﻟﺴﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﻹﻣﺎﻡ ﺍﳌﻬﺪﻱ ﻣﺘﺮﲨ ﹰﺔ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻫﻲ :ﻓﺘﺢ ﺍﻹﺳﻼﻡ ،ﻭﺗﻮﺿﻴﺢ ﺍﳌﺮﺍﻡ ،ﻭﺇﺯﺍﻟﺔ ﺍﻷﻭﻫﺎﻡ. ﺇﻥ ﺍﻟﺘﺮﲨﺔ ﻣﻦ ﻟﻐﺔ ﺇﱃ ﺃﺧﺮﻯ ﻟﻴﺴﺖ ﻋﻤﻠﻴﺔ ﺳﻬﻠﺔ ،ﻭﺧﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻒ ﻫﻮ "ﺳﻠﻄﺎﻥ ﺍﻟﻘﻠﻢ" .ﻛﺎﻧﺖ ﺃﻣﻨﻴﺔ ﺳﻴﺪﻧﺎ ﺍﳌﺴﻴﺢ ﻣﺘﺪﻓﻘﺎ ﻣﻦ ﻗﻠﻢ ﺳﻴﺎﻝ ﳌﺆﱢﻟ ﺍﳌﻮﻋﻮﺩ ﺃﻥ ﺗﺼﻞ ﻛﺘﺎﺑﺎﺗﻪ ﺇﱃ ﺍﻹﺧﻮﺓ ﺍﻟﻌﺮﺏ ﺃﻳﻀﺎ ،ﻟﺬﺍ ﻓﻘﺪ ﺃﻟﹼﻒ ﻋﺪﺓ ﻛﺘﺐ ﲢﻘﻴﻘﹰﺎ ﳍﺬﻩ ﺍﻷﻣﻨﻴﺔ .ﻭﳌﺎ ﻛﺎﻧﺖ ﻣﻌﻈﻢ ﻛﺘﺒﻪ ﺑﺎﻟﻠﻐﺔ ﺍﻷﺭﺩﻳﺔ ،ﻓﻘﺪ ﺳﻌﺖ ﺍﳉﻤﺎﻋﺔ ﺇﱃ ﺗﺮﲨﺘﻬﺎ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻵﻥ ﺟﺎﺭﻳﺔ ﻋﻠﻰ ﻗﺪﻡ ﻭﺳﺎﻕ ﺑﺘﻮﺟﻴﻪ ﺧﺎﺹ ﻣﻦ ﺳﻴﺪﻧﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻧﺼﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ،ﺍﳋﻠﻴﻔ ﺔ ﺍﳋﺎﻣﺲ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﺈﺷﺮﺍﻑ ﺍﳌﻜﺘﺐ ﺍﻟﻌﺮﰊ ﺑﺎﳉﻤﺎﻋﺔ .ﻭﻛﺎﻥ ﺷﺮﻑ ﺗﺮﲨﺔ ﻫﺬﺍ ﺍﻠﺪ ﰲ ﻧﺼﻴﺐ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﻴﺪ ﻋﺎﻣﺮ ،ﻓﺠﺰﺍﻩ ﺍﷲ ﺗﻌﺎﱃ ﺧﲑ ﺍﳉﺰﺍﺀ ،ﺁﻣﲔ. ﻳﻨﺒﻐﻲ ﻟﻠﻘﺮﺍﺀ ﺍﻟﻜﺮﺍﻡ ﺃﻥ ﻳﺘﻨﺒﻬﻮﺍ ﺇﱃ ﻣﺎ ﻳﻠﻲ: ﺐ -ﻋﻤﻮﻣﺎ -ﻋﻨﺪ ) (١ﲦﺔ ﻫﻮﺍﻣﺶ ﻭﺿﻌﻬﺎ ﺳﻴﺪﻧﺎ ﺃﲪﺪ ﺑﻨﻔﺴﻪ ،ﻭ ﹶﻛﺘ ﺎﻳﺘﻬﺎ " :ﻣﻨﻪ" ،ﺃﻱ :ﻣﻦ ﺍﳌﺆﻟﻒ. ) (۲ﻛﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﻋﺪﺩﺍ ﻣﻦ ﺍﳊﻮﺍﺷﻲ ﺍﻟﺘﻮﺿﻴﺤﻴﺔ ﻣﻦ ﺍﳌﺘﺮﺟﻢ ﺃﻳﻀﺎ ﻭ ﻣﻴﺰﺕ ﻋﻦ ﺍﳍﻮﺍﻣﺶ ﺍﻷﺻﻠﻴﺔ ﺑﺎﳋﻂ ﺍﳌﺎﺋﻞ. ) (٣ﻛﻞ ﻣﺎ ﻫﻮ ﲞﻂ ﻣﺎﺋﻞ ﻓﻠﻴﺲ ﻣﻦ ﺃﺻﻞ ﺍﻟﻨﺺ ،ﺑﻞ ﻫﻮ ﻣﻦ ﺇﺿﺎﻓﺔ ﺍﳌﺘﺮﺟﻢ ﻟﻠﻀﺮﻭﺭﺓ ،ﻭﺫﻟﻚ ﻣﺜﻞ ﻋﺒﺎﺭﺓ "ﺗﺮﲨﺔ ﺍﻷﺑﻴﺎﺕ" ﻟﻴﻌﺮﻑ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﺍﳌﻮﺿﻮﻉ ﺃﺻﻠﻪ ﺷﻌﺮ ﻻ ﻧﺜﺮ ،ﻭﻛﺬﻟﻚ ﺗﺮﲨﺔ ﺍﻹﳍﺎﻣﺎﺕ ﺍﻷﺭﺩﻳﺔ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻴﻌﺮﻑ ﺍﻟﻘﺎﺭﺉ ﺃﺎ ﻣﺘﺮﲨﺔ ﻭﻟﻴﺴﺖ ﻧﺼﺎ.
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) (٤ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻳﻘﺘﺒﺲ ﻣﻦ ﻃﺒﻌﺎﺕ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺎﺋﻌﺔ ﰲ ﺍﳍﻨﺪ ،ﻭﺃﺣﻴﺎﻧﺎ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺍﺧﺘﻼﻑ ﺑﺴﻴﻂ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻧﺴﺦ ﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺎﺋﻌﺔ ﰲ ﺍﻟﺒﻼﺩ ﺍﻟﻌﺮﺑﻴﺔ ،ﻓﻤﺜﻼ :ﻛﺘﺐ ﻣﺮ ﹰﺓ "ﻗﺪ" ﺑﺪﻝ "ﻟﻘﺪ"، ﻭ"ﰲ ﺃﻣﱵ" ﺑﺪ ﹰﻻ ﻣﻦ "ﻣﻦ ﺃﻣﱵ" .ﻭﺃﺣﻴﺎﻧﺎ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺯﺍﺋﺪﺓ ﺃﻭ ﻧﺎﻗﺼﺔ ،ﻭﻗﺪ ﺺ ﻛﻤﺎ ﻛﺘﺒﻪ ﺣﻀﺮﺗﻪ . ﺣﺎﻓﻈﻨﺎ ﻋﻠﻰ ﺍﻟﻨ ﻭﻻ ﻳﺴﻌﻨﺎ ﰲ ﺍﻷﺧﲑ ﺇﻻ ﺃﻥ ﻧﺸﻜﺮ ﻛﻞ ﻣﻦ ﺳﺎﻫﻢ ﰲ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻠﺪ ﰲ ﺷﱴ ﺺ ﻣﻨﻬﻢ ﺍﻟﺴﺎﺩﺓ ﺍﻷﻓﺎﺿﻞ :ﺳﻴﺪ ﻋﺒﺪ ﺍﳊﻲ ،ﺳﻴﺪ ﻋﺎﺷﻖ ﺣﺴﲔ، ﺍﺎﻻﺕ ،ﻭﳔ ﺳﻴﺪ ﻣﺒﺸﺮ ﺃﲪﺪ ﺃﻳﺎﺯ ،ﺩ .ﻭﺳﺎﻡ ﺍﻟﱪﺍﻗﻲ ،ﺩ .ﻋﻠﻲ ﺍﻟﱪﺍﻗﻲ ،ﺧﺎﻟﺪ ﻋﺰﺍﻡ ،ﻏﺴﺎﻥ ﺍﻟﻨﻘﻴﺐ ،ﺣﺴﺎﻡ ﺍﻟﻨﻘﻴﺐ ،ﻣﻌﺘﺰ ﺍﻟﻘﺰﻕ ،ﺑﺸﲑ ﻋﺎﺑﺪﻳﻦ ،ﳏﻤﺪ ﺍﻟﻌﺎﱐ ،ﻫﺎﱐ ﺍﻟﺰﻫﲑﻱ ﲤﻴﻢ ﺃﺑﻮ ﺩﻗﺔ ،ﻫﺎﱐ ﻃﺎﻫﺮ ،ﳏﻤﺪ ﺃﲪﺪ ﻧﻌﻴﻢ ،ﳏﻤﺪ ﻃﺎﻫﺮ ﻧﺪﱘ ﻭﻋﺒﺪ ﺍﳌﺆﻣﻦ ﻃﺎﻫﺮ. ﺱ ﺍﻟﺴﺎﺩ ﹸﺓ :ﻣﲑ ﺃﳒﻢ ﺑﺮﻭﻳﺰ ،ﺷﻴﺦ ﻣﺴﻌﻮﺩ ﺃﲪﺪ ،ﻃﺎﺭﻕ ﺧﻠﻴﻞ، ﻭﻗﺪ ﻭﺿﻊ ﺍﻟﻔﻬﺎﺭ ﺣﺴﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ،ﺍﳌﻬﻨﺪﺱ ﺧﺎﻟﺪ ﺍﻟﱪﺍﻗﻲ ﻭﺯﻭﺟﺘﻪ ،ﻭﺍﻷﺧﺖ ﺳﻬﺎ ﻛﻠﺒﻮﻧﺔ .ﻓﺠﺰﺍﻫﻢ ﺍﷲ ﺧﲑﺍ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ،ﺁﻣﲔ. ﻧﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻮﻓﻖ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺮﰊ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻨﻮﺯ ﻋﻠﻰ ﺃﺣﺴﻦ ﻭﺟﻪ ،ﻭﳚﻌﻠﻬﺎ ﺳﺒﺒﺎ ﳍﺪﺍﻳﺔ ﻛﺜ ﹴﲑ ﻣﻨﻬﻢ ،ﺁﻣﲔ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ.
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