Al-Messiah Nasri Fe-Hind (Arabic)

‫‪@ @ @ðŠ•bäÛa@|î ½a‬‬

‫¿@‪@ @†ä a‬‬

‫ زא م א د ‬ ‫א م א وא א د ‬

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Al-Masihun-Nasiri Fil-Hind Jesus in India (Arabic Translation) Written by: Hadrat Mirza Ghulam Ahmad (on whom be Peace), the Promised Messiah and Mahdi, Founder of the Ahmadiyya Muslim Jama‘at.

First Published in Pakistan Second Edition: UK 2002 Reprinted 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: 1 85372 724 5

‫@@@@@@@@‪@ @pbíìn a‬‬ ‫א ‪ 3‬ع א ‪ #456‬‬ ‫ﻛﻠﻤﺔ ﺍﻟﻨﺎﺷﺮ ‪......................................‬‬

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‫ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺓ ﺍﳌﺆﻟﻒ‪...............................‬‬

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‫ﺍﳌﻘﺪﻣﺔ ‪.............................................‬‬

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‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ‪.......................................‬‬

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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﱐ‪ ..‬ﰲ ﺑﻴﺎﻥ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ﰲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺣﻮﻝ ﳒﺎﺓ‬ ‫ﺍﳌﺴﻴﺢ ‪...................................‬‬

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‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ ..‬ﰲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻦ‬ ‫ﻛﹸﺘﺐ ﺍﻟﻄﺐ ‪٦١ ...................................‬‬ ‫ﻓﻬﺮﺱ ﺍﻟﻜﺘﺐ ﺍﻟﻄﺒﻴﺔ ﺍﻟﱵ ﺗﺘﻀﻤﻦ ﺫﻛﺮ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ"‬ ‫ﻭﺃﻧﻪ ﻗﺪ ﺃﹸﻋﺪ‪ ‬ﳌﻌﺎﳉﺔ ﺍﳉﺮﻭﺡ ﺍﻟﱵ ﺃﹸﺻﻴﺐ ‪‬ﺎ ‪..‬‬

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‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪..‬ﰲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳌﺴﺘﻤ‪‬ﺪ‪‬ﺓ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ‪٧٢ .......‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ ..‬ﰲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻜﺘﺐ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﺗ‪‬ﺜﺒﺖ ﺳﻴﺎﺣﺔ ﺍﳌﺴﻴﺢ ‪٧٢ ...‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ‪ ..‬ﰲ ﺷﻬﺎﺩﺓ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‪٧٩ ......‬‬ ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ ‪ ..‬ﰲ ﺷﻬﺎﺩﺓ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﺗﻨﺺ‬ ‫ﻋﻠﻰ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺇﱃ "ﺑﻨﺠﺎﺏ" ﻭﻣﺎ ﳚﺎﻭﺭﻫـﺎ‬ ‫ﻣﻦ ﺍﻟﺒﻼﺩ ‪١٠٢ ...................... .. ..............‬‬ ‫ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪ .. ١‬ﻓﻬﺮﺱ ﻣﻔﺼﻞ ﻟﻠﻤﻮﺍﺿﻴﻊ ‪١١٩ ...........‬‬ ‫ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪ .. ٢‬ﻧﺼﻮﺹ ﻣﻘﺘﺒ‪‬ﺴﺔ ﻣﻦ ﺷﱴ ﺍﳌﺮﺍﺟﻊ‬ ‫ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻟﻒ ‪١٣٣ .......................‬‬ ‫ ‬

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‫ﳓﻤﺪﻩ ﻭﻧﺼﻠﻲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ‬ ‫@ @‬

‫×‪@ @Š‘bäÛa@òàÜ‬‬ ‫ﻟﻘﺪ ﺳﺒﻖ ﻃﺒﻊ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺮﺍﺋﻊ ﻗﺒﻞ ﺳﻨﲔ ﻃﻮﻳﻠﺔ ﺑﺘﺮﲨﺔ ﻋﺮﺑﻴـﺔ‬ ‫ﻗﺎﻡ ‪‬ﺎ ﺍﻷﺳﺘﺎﺫ ﺍﳌﺮﺣﻮﻡ ﻣﺒﺎﺭﻙ ﺃﲪﺪ ﻣﻠﻚ‪ ،‬ﻭﻛﺎﻥ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻣﺎﺳﺔ‬ ‫ﻟﻄﺒﻌﺔ ﺟﺪﻳﺪﺓ ﻟﻪ؛ ﻓﻬﺎ ﳓﻦ ﻧﻘﺪﻣﻪ ﺍﻟﻴﻮﻡ ﻟﻠﻘﺎﺭﺉ ﺍﻟﻌﺰﻳﺰ ﺑﺘﺮﲨﺔ ﺣﺪﻳﺜﺔ‬ ‫ﻣﻨﻘﺤﺔ‪.‬‬ ‫ﻭﳑﺎ ﳚﺐ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﺃﻥ ﺳﻴﺪﻧﺎ ﺃﲪﺪ ﻛﺎﻥ ﻳﻨﻮﻱ ﺃﻥ ﻳ‪‬ﺘ ‪‬ﻢ ﻫﺬﺍ‬ ‫ﺍﻟﻜﺘﺎﺏ ﰲ ﻋﺸﺮﺓ ﺃﺑﻮﺍﺏ ﻭﻛﻠﻤﺔ ﺧﺘﺎﻣﻴﺔ‪ ،‬ﻭﻳﻀ ‪‬ﻢ ﺇﻟﻴﻪ ﺑﻌﺾ ﺍﻟﺒﺤﻮﺙ‬ ‫ﺍﳍﺎﻣﺔ ﺍﻷﺧﺮﻯ ‪ -‬ﻛﻤﺎ ﺫﻛﺮ ﰲ ﺍﳌﻘﺪﻣﺔ ‪ -‬ﻭﻟﻜﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺑـﲔ‬ ‫ﺃﻳﺪﻳﻨﺎ ﻻ ﻳﺘﺠﺎﻭﺯ ﺃﺭﺑﻌﺔ ﺃﺑﻮﺍﺏ ﻓﻘﻂ‪ .‬ﻳﺒﺪﻭ ﺃﻧﻪ ﱂ ‪‬ﻳﺘ‪‬ﺢ ﻟﻪ ﺍﺳـﺘﻜﻤﺎﻝ‬ ‫ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ ﺣﱴ ﻟﻘﻲ ﺭﻓﻴﻘﻪ ﺍﻷﻋﻠﻰ‪ .‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻧﻪ ﻗﺎﻡ ﺑﺘﺄﻟﻴﻒ‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﰲ ﻋﺎﻡ ‪١٨٩٩‬ﻡ‪ ,‬ﻭﻟﻜﻨﻪ ﻃﹸﺒﻊ ﻷﻭﻝ ﻣﺮﺓ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ‬ ‫ﰲ ‪ ٢٠‬ﻧﻮﻓﻤﱪ ‪١٩٠٨‬ﻡ‪.‬‬ ‫ﻭﻫﻨﺎﻙ ﰲ ﺑﻌﺾ ﺍﻟﺼﻔﺤﺎﺕ ﻫﻮﺍﻣﺶ ﻭﺿﻌﻬﺎ ﺳـﻴﺪﻧﺎ ﺃﲪـﺪ ‬ ‫ﺐ ‪ -‬ﻋﻤﻮﻣ‪‬ﺎ ‪ -‬ﻋﻨﺪ ‪‬ﺎﻳﺘﻬﺎ‪) :‬ﺍﳌﺆﻟﻒ(‪ .‬ﻭﲦﺔ ﻫـﻮﺍﻣﺶ‬ ‫ﺑﻨﻔﺴﻪ‪ ،‬ﻭ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺃﺧﺮﻯ ﻗﺪ ﺃﺿﺎﻓﺘﻬﺎ ﳉﻨ ﹸﺔ ﺍﳌﺘﺮﲨﲔ ﰲ ﺍﻟﻄﺒﻌﺔ ﺍﳊﺎﻟﻴﺔ ﺗﻮﺿﻴﺤ‪‬ﺎ ﻭﺗﻴﺴﲑ‪‬ﺍ‬ ‫ﻟﻠﻘﺎﺭﺉ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﻗﺪ ‪‬ﻣﻴ‪‬ﺰﺕ ﻋﻦ ﺍﳍﻮﺍﻣﺶ ﺍﻷﺻﻠﻴﺔ ﺑﺎﳋﻂ ﺍﳌﺎﺋﻞ‪ ،‬ﻭﻛﹸﺘﺐ‬

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‫ﰲ ﺁﺧﺮﻫﺎ‪) :‬ﺍﳌﺘﺮﺟﻢ(‪.‬‬ ‫ﻛﻤﺎ ﺃﺷﲑ ﰲ ﺍﳍﺎﻣﺶ ﺇﱃ ﺃﲰﺎﺀ ﺍﻟﺴﻮﺭ ﻭﺃﺭﻗﺎﻡ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺍﻗﺘﺒﺴﻬﺎ‬ ‫ﺍﳌﺆﻟﻒ‪ ،‬ﻭ ﱠﰎ ﺗﺮﻗﻴﻤﻬﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺒﺴﻤﻠﺔ ﺃﻭﻝ ﺁﻳﺔ ﻟﻜﻞ ﺳﻮﺭﺓ‪.‬‬ ‫ﻭﺃﺿﻴﻒ ﰲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ ﻣﻠﺤﻘﺎﻥ‪ :‬ﻣﻠﺤﻖ ﳛﺘﻮﻱ ﻋﻠـﻰ ﻓﻬـﺮﺱ‬ ‫ﻣﻔﺼﻞ ﳌﻮﺍﺿﻴﻊ ﺍﻟﻜﺘﺎﺏ؛ ﻭﺁﺧﺮ ﳛﻮﻱ ﻧﺼﻮﺻ‪‬ﺎ ﺑﺎﻟﻠﻐـﺔ ﺍﻹﳒﻠﻴﺰﻳـﺔ‬ ‫ﻣﻘﺘﺒ‪‬ﺴﺔ ﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻟﻒ ﰲ ﺻﻠﺐ ﺍﻟﻜﺘﺎﺏ‪.‬‬ ‫ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﺍﳍﻮﺍﻣﺶ ﻭﺍﳌﻠﺤﻘﺎﺕ ﺍﻹﺿﺎﻓﻴﺔ ﻛﻠﻬﺎ ﻗﺪ ﻭ‪‬ﺿـﻌﺖ ﺑﻌـﺪ‬ ‫ﺍﺳﺘﺸﺎﺭﺓ ﺳﻴﺪﻧﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻧﺼﺮﻩ ﺍﷲ ﻭﺇﺫﻧﻪ‪.‬‬ ‫ﻭﺃﺧﲑ‪‬ﺍ ﻧﻄﻠﺐ ﺍﻟﺪﻋﺎﺀ ﻟﻜﻞ ﻣﻦ ﺳﺎﻫﻢ ﰲ ﺇﺧﺮﺍﺝ ﻫـﺬﻩ ﺍﻟﻄﺒﻌـﺔ‪،‬‬ ‫ﻭﳔﺺ ﺑﺎﻟﺬﻛﺮ ﺍﻟﺴﺎﺩﺓ ﺍﻷﻓﺎﺿﻞ‪ :‬ﺳﻴﺪ ﻋﺒﺪ ﺍﳊﻲ ﺷﺎﻩ‪ ،‬ﻃﻪ ﺍﻟﻘـﺰﻕ‪،‬‬ ‫ﳏﻤﺪ ﻣﻨﲑ ﺇﺩﻟﱯ‪ ،‬ﳏﻤﺪ ﺃﲪﺪ ﻧﻌﻴﻢ‪ ،‬ﳏﻤﺪ ﻃﺎﻫﺮ ﻧـﺪﱘ‪ ،‬ﺩﺍﻭﺩ ﺃﲪـﺪ‬ ‫ﻋﺎﺑﺪ‪ ،‬ﳏﻤﺪ ﺍﻟﺸﻮﺍ‪ ،‬ﺩ‪ .‬ﳏﻤﺪ ﺍﻟﱪﺍﻗﻲ‪ ،‬ﲤﻴﻢ ﺃﺑﻮ ﺩﻗﺔ‪ ،‬ﻋﺒﺪ ﺍ‪‬ﻴﺪ ﻋـﺎﻣﺮ‬ ‫ﻭﻋﺒﺪ ﺍﳌﺆﻣﻦ ﻃﺎﻫﺮ‪ .‬ﺟﺰﺍﻫﻢ ﺍﷲ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ‪.‬‬ ‫ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﻨﻔﻊ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﺒـﺎﺩ‪‬ﻩ‪ ،‬ﻭﻳـﻮﻓﹼﻘﻬﻢ‬ ‫ﻧﺴﺄﻝ ﺍ َ‬ ‫ﳌﻌﺮﻓﺔ ﺍﳊﻖ ﻭﺍﺗﺒﺎﻋﻪ‪ .‬ﺁﻣﲔ‪.‬‬

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‫‪@ @ÑÛû½a@ñbîy@åÇ@ñˆjã‬‬ ‫ﺲ ﺍﳉﻤﺎﻋـﺔ‬ ‫ﻭ‪‬ﻟﺪ ﺳﻴﺪﻧﺎ ﻣﲑﺯﺍ ﻏﻼﻡ ﺃﲪﺪ ﺍﻟﻘﺎﺩﻳﺎﱐ ﻣﺆﺳـ ‪‬‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﲪﺪﻳﺔ ﻋﺎﻡ ‪١٨٣٥‬ﻡ ﰲ ﻗﺎﺩﻳﺎﻥ ﺑﺎﳍﻨﺪ‪ .‬ﻟﻘﺪ ﻇﻞ ﻋﺎﻛﻔﹰـﺎ‬ ‫ﻋﻠﻰ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻨﻜﺒ‪‬ﺎ ﻋﻠـﻰ ﺣﻴـﺎﺓ ﺍﻟﺘﻌﺒـﺪ‬ ‫ﻭﺍﻟﺘﻘﺸﻒ‪ .‬ﻭﺣﻴﻨﻤﺎ ﻭﺟﺪ ﺃﻥ ﺍﻹﺳﻼﻡ ﺃﺻﺒﺢ ﻫﺪﻓﹰﺎ ﻟﻠﻬﺠﻮﻡ ﺍﻟﻌﻨﻴـﻒ‬ ‫ﻭﺍﻟﻌﺪﻭﺍﻥ ﺍﻟﺸﺎﺋﻦ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪ ،‬ﻭﺃﻧﻪ ﻗﺪ ﻏﺪﺍ ﻧ‪‬ﻬﺒـ ﹶﺔ ﺍﻟﺘـﺸﻜﻚ‬ ‫ﻭﺍﻻﺭﺗﻴﺎﺏ‪ ،‬ﻭﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺻﺎﺭﻭﺍ ﰲ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﻟـﺸﻘﺎﺀ‪،‬‬ ‫ﻭﺃﻥ ﺍﻟﺪﻳﻦ ﻋﺎﺩ ﻗﺸﺮ‪‬ﺍ ﺩﻭﻥ ﻟﺒﺎﺏ‪ ،‬ﺍﺿﻄﻠﻊ ﺣﻀﺮﺗ‪‬ﻪ ﰲ ﻫـﺬﺍ ﺍﻟﻮﻗـﺖ‬ ‫ﺍﻟﻌﺼﻴﺐ ﺑﺈﻣﺎﻃﺔ ﺍﻟﻠﺜﺎﻡ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﺎﻡ ﺑﺘﺒﺪﻳـﺪ ﺍﳊﺠـﺐ‬ ‫ﺍﻟﻜﺜﻴﻔﺔ ﻋﻦ ﻭﺟﻬﻪ ﺍﻷﻏﺮ؛ ﻓﺎﺳﺘﻬﻞ ﻛﻔﺎﺣﻪ ﺑﻜﺘﺎﺑﻪ ﺍﻟﺘﺎﺭﳜﻲ ﺍﻟﻌﻈـﻴﻢ‬ ‫)ﺑﺮﺍﻫﲔ ﺃﲪﺪﻳﺔ( ﰲ ﺃﺭﺑﻌﺔ ﳎﻠﺪﺍﺕ‪ ،‬ﻭﻗﺪ ﺃﻋﻠﻦ ﻓﻴﻪ ﺑﺘﺤ ‪‬ﺪ ﺻـﺮﻳﺢ ﺃﻥ‬ ‫ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﳊﻲ ﺍﳋﺎﻟﺪ ﺍﻟﺬﻱ ﺑﺎﺗﺒﺎﻋﻪ ﻳﺘﻤﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﻌﺰﻳﺰ‬ ‫ﺻﻠﺘﻪ ﲞﺎﻟﻘﻪ ‪ ،‬ﻭﻳﻈﻔﺮ ﺑﻮﺻﺎﻟﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﱵ ﻳﺘﻀﻤﻨﻬﺎ ﺍﻟﻘـﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﻳﻘﺪﻣﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﳕـﺎ ‪‬ـﺪﻑ ﺇﱃ ﺍﻟـﺴﻤﻮ‬ ‫ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺫﺭﻭﺓ ﺍﻟﻜﻤﺎﻝ ﰲ ﻛﻞ ﺍ‪‬ـﺎﻻﺕ ﺍﳋﻠﻘﻴـﺔ ﻭﺍﻟﻔﻜﺮﻳـﺔ‬ ‫ﻭﺍﻟﺮﻭﺣﻴﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻋﻠﻦ ﺣﻀﺮﺗﻪ ﺃﻥ ﺍﷲ ﻗﺪ ﺑﻌﺜﻪ ﻣـﺴﻴﺤ‪‬ﺎ‬ ‫ﻣﻮﻋﻮﺩ‪‬ﺍ ﻭﻣﻬﺪﻳ‪‬ﺎ ﻣﻌﻬﻮﺩ‪‬ﺍ ﻃﺒ ‪‬ﻖ ﺍﻷﻧﺒﺎﺀ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﻭﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ .‬ﻭﰲ ﻋﺎﻡ ‪١٨٨٩‬ﻡ ﺍﺧﺘﺎﺭ ﺣﻀﺮﺗﻪ ﻷﺗﺒﺎﻋﻪ ﻃﺮﻳـ ‪‬ﻖ‬

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‫ﺍﳌﺒﺎﻳﻌﺔ ﻟﻼﻧﻀﻤﺎﻡ ﺇﱃ ﲨﺎﻋﺘﻪ ﺍﻟﱵ ﲰﺎﻫﺎ ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﲪﺪﻳﺔ‪.‬‬ ‫ﺇﻥ ﻣﻌﻈﻢ ﻛﺘﺒﻪ ‪ -‬ﺍﻟﱵ ﺗ‪‬ﻨﻴﻒ ﻋﻦ ﺍﻟﺜﻤﺎﻧﲔ ‪-‬ﻫـﻲ ﺑﺎﻟﻠﻐـﺔ ﺍﻷﺭﺩﻳـﺔ‪،‬‬ ‫ﻭﺑﻌﻀﻬﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ‪.‬‬ ‫ﻭﺑﻌﺪ ﻭﻓﺎﺗﻪ ﰲ ﻋﺎﻡ ‪١٩٠٨‬ﻡ ﺍﻧﺘ‪‬ﺨﺐ ﺳﻴﺪ‪‬ﻧﺎ ﺍﳊﺎﻓﻆ ﺍﳊﻜـﻴﻢ‬ ‫ﻧﻮ ‪‬ﺭ ﺍﻟﺪﻳﻦ ﺧﻠﻴﻔﺘ‪‬ﻪ ﺍﻷﻭﻝ؛ ﻭﺑﻌﺪ ﻭﻓﺎﺗﻪ ﰲ ﻋﺎﻡ ‪١٩١٤‬ﻡ ﺍﻧﺘ‪‬ﺨـﺐ‬ ‫ﺳﻴﺪﻧﺎ ﻣﲑﺯﺍ ﺑﺸﲑ ﺍﻟﺪﻳﻦ ﳏﻤﻮﺩ ﺃﲪﺪ ﻛﺨﻠﻴﻔﺔ ﺛﺎﻥ‪ ،‬ﻭﻛـﺎﻥ ﺍﻻﺑـﻦ‬ ‫ﺍﳌﻮﻋﻮﺩ ﻟﺴﻴﺪﻧﺎ ﺃﲪﺪ ‪ .‬ﻭﻟـﻤ‪‬ﺎ ﺗﻮﰲ ﰲ ﻋﺎﻡ ‪١٩٦٥‬ﻡ ﺍﻧﺘ‪‬ﺨـﺐ‬ ‫ﺳﻴﺪﻧﺎ ﺍﳊﺎﻓﻆ ﻣﲑﺯﺍ ﻧﺎﺻﺮ ﺃﲪﺪ ﺣﻔﻴﺪ ﻣﺆﺳﺲ ﺍﳉﻤﺎﻋﺔ ﺍﻹﺳـﻼﻣﻴﺔ‬ ‫ﺍﻷﲪﺪﻳﺔ ﻛﺨﻠﻴﻔﺔ ﺛﺎﻟﺚ‪ .‬ﻭﻋﻨﺪ ﻭﻓﺎﺗﻪ ﻋـﺎﻡ ‪١٩٨٢‬ﻡ ﺍﻧﺘ‪‬ﺨـﺐ‬ ‫ﺳﻴﺪﻧﺎ ﻣﲑﺯﺍ ﻃﺎﻫﺮ ﺃﲪﺪ ‪ -‬ﻧﺼﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﻭﻫـﻮ ﺍﻹﻣـﺎﻡ ﺍﳊـﺎﱄ‬ ‫ﻟﻠﺠﻤﺎﻋﺔ ﻭﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺑﻊ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ‪.‬‬ ‫ﻟﻘﺪ ﺗﺄﺳﺴﺖ ﻫﺬﻩ ﺍﳉﻤﺎﻋﺔ ﺇﱃ ﺍﻵﻥ ﰲ ﺃﻛﺜﺮ ﻣﻦ ‪ ١٧٠‬ﺑﻠﺪ‪‬ﺍ ﻣﻦ‬ ‫ﺑﻠﺪﺍﻥ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻗﺪ ﳒﺤﺖ ﺑﻌﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﺄﺳﻴﺲ ﺷﺒﻜﺔ ﻭﺍﺳـﻌﺔ‬ ‫ﻟﻠﻤﺴﺎﺟﺪ ﻭﻣﺮﺍﻛﺰ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺃﻗﻄﺎﺭ ﺍﻟﻌﺎﱂ ﻛﺎﻓﺔ‪ .‬ﻭﳍﺎ ﻗﻨﺎﺓ‬ ‫ﺚ ﺑﺮﺍﳎﻬﺎ‬ ‫ﻓﻀﺎﺋﻴﺔ ﺧﺎﺻﺔ ﺑﺎﺳﻢ ‪ MTA‬ﺍﻟﻘﻨﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﺍﻟﱵ ﺗﺒ ﹼ‬ ‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺘﺮﺑﻮﻳﺔ ﻭﺍﻟﺜﻘﺎﻓﻴﺔ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺇﱃ ﲨﻴﻊ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ‪.‬‬

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Hadhrat Mirza@ïãbí†bÔÛa@‡¼c@âýË@aŒ‹ß@ Ghulam Ahmadasdewa Qadian âý Ûaë@ñý—Ûa@éîÜÇ bã‡î Masihi Mauʻudi ImamMahdi Mahdi Le Messie Promisna et Imam

ð‡è¾a@âbßaë@†ìÇì¾a@|î ¾a@

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‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬ ‫ﳓﻤﺪﻩ ﻭﻧﺼﹼﻠﻲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﱘ‬ ‫ ْ َ ِ ‬

‫‪@ @@òßČ†Ô½a‬‬ ‫ﻫﺪﰲ ﻣﻦ ﺗﺄﻟﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺃﻥ ﺃﺭ ‪‬ﺩ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ‬ ‫ﺍﳋﺎﻃﺌﺔ ﻭﺍﳋﻄﲑﺓ ﺍﻟﱵ ﻫﻲ ﻣﺘﻔﺸﻴﺔ ﰲ ﻣﻌﻈﻢ ِﻓﺮﻕ ﺍﳌﺴﻠﻤﲔ‬ ‫ﻭﺍﳌﺴﻴﺤﻴـﲔ ﺣﻮﻝ ﺃﻭﺍﺋﻞ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ ﻭﺃﻭﺍﺧﺮﻫﺎ؛ ﻭﺫﻟﻚ‬ ‫ﺑﺒﻴﺎﻥ ﺍﳊﻮﺍﺩﺙ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺍﶈﻘﱠﻘﺔ ﲟﻨﺘﻬﻰ‬ ‫ﺍﻟﺪﻗﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﻘﺪﳝﺔ‪ ..‬ﺃﻋﲏ ﺃﻥ ﺃﺭ ‪‬ﺩ ﻋﻠﻰ‬ ‫ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻣﻦ ﺷﺄﻥ ﻧﺘﺎﺋﺠﻬﺎ ﺍﳌﺮ ‪‬ﻭﻋﺔ ﺃﻥ ‪‬ﺪﻡ ﺑﻨﺎ َﺀ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﻹﳍﻲ؛ ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻣﺎﺯﺍﻝ ﺗﺄﺛﲑﻫﺎ ﺍﻟﺴﻴ‪‬ﺊ ﻭﺍﻟﺴﺎ ‪‬ﻡ ﻟﻠﻐﺎﻳﺔ‬ ‫ﳋﻠﹸﻘﻴﺔ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ .‬ﻭﺑﺴﺒﺐ‬ ‫ﻣﻠﺤﻮﻇﺎ ﰲ ﺍﳊﺎﻟﺔ ﺍ ﹸ‬ ‫ﺍﻻﻋﺘﻘﺎﺩ ‪‬ﺬﻩ ﺍﻷﺳﺎﻃﲑ ﺍﳋﺮﺍﻓﻴﺔ ﻭﺍﻟﻘﺼﺺ ﺍﻟﻮﺍﻫﻴﺔ‪ ،‬ﻓﺈﻥ ﻛﺜ ‪‬ﲑﺍ ﻣﻦ‬ ‫ﺍﻷﻣﺮﺍﺽ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ ،‬ﻛﺴﻮ ِﺀ ﺍﳋﹸﻠﻖ ﻭﺳﻮﺀ ﺍﻟﻈﻦ ﻭﻗﺴﻮﺓ ﺍﻟﻘﻠﺐ‬ ‫ﻭﺍﳉﻔﺎﺀ‪ ،‬ﻵﺧﺬ ﹲﺓ ﰲ ﺍﻻﻧﺘﺸﺎﺭ ﰲ ﻣﻌﻈﻢ ِﻓﺮﻕ ﺍﻹﺳﻼﻡ؛ ﺑﻴﻨﻤﺎ ﺃﺧﺬﺕ‬ ‫ﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻨﺒﻴﻠﺔ‪ ،‬ﻛﺎﳌﺆﺍﺳﺎﺓ ﻭﺍﻟﺘﺮﺍﺣﻢ ﻭﺍﻹﻧﺼﺎﻑ‬ ‫ﺍﻟﺼﻔﺎ ‪‬‬ ‫ﻭﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﺗﺘﻼﺷﻰ ﻓﻴﻬﻢ ﻳﻮ ‪‬ﻣﺎ ﺑﻌﺪ ﻳﻮﻡ‪ ،‬ﲝﻴﺚ ﺃﻭﺷﻜﺖ ﺃﻥ‬ ‫ﺗﻐﺎﺩﺭﻫﻢ ‪‬ﺎﺋ‪‬ﻴﺎ‪ .‬ﻭﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻘﺴﻮﺓ ﻭﺍﻻﳓﺮﺍﻑ ﺍﳋﹸﻠﻘﻲ‪ ،‬ﳒﺪ ﻛﺜﲑ‪‬ﺍ‬ ‫ﻼ‪ .‬ﻓﻔﻲ ﺣﲔ‬ ‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻛﺄ‪‬ﻢ ﻻ ﳜﺘﻠﻔﻮﻥ ﻋﻦ ﺍﻟﺴﺒﺎﻉ ﺇﻻ ﻗﻠﻴ ﹰ‬

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‫ﺐ ﺣﱴ ﹶﻗ‪‬ﺘ ﹶﻞ‬ ‫ﻉ ﺍﻟﺒﻮﺫﻳﺔ ﻳﺘﺠﻨ ‪‬‬ ‫ﳉ‪‬ﻴِﻨﻴﺔ ﺃﻭ ﺃﺗﺒﺎ ِ‬ ‫ﻧﺮﻯ ﺃﺣﺪ‪‬ﺍ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍ ﹶ‬ ‫ﺑﻌﻮﺿﺔ ﺃﻭ ﺑﺮﻏﻮﺙ‪ ،‬ﳒﺪ ﻣﻌﻈﻢ ﺍﳌﺴﻠﻤﲔ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ ﻻ‬ ‫ﺲ ﺑﺮﻳﺌﺔٍ‪ ،‬ﹶﺃ ‪‬ﺧ ﹶﺬ ﺫﻟﻚ‬ ‫ﻕ ﻧﻔ ٍ‬ ‫ﻚ ﺩ ٍﻡ ﺑﻐﲑ ﺣﻖ ﺃﻭ ﺇﺯﻫﺎ ِ‬ ‫ﳜﺸﻮﻥ‪ ،‬ﻋﻨﺪ ﺳﻔ ِ‬ ‫ﺲ ﺍﻹﻧﺴﺎﻥ ﺃﻏﻠﻰ ﺑﻜﺜﲑ ﻣﻦ ﺳﺎﺋﺮ‬ ‫ﺍﻟﻌﺰﻳ ِﺰ ﺍﳌﻘﺘﺪﺭ ﺍﻟﺬﻱ ﺍﻋﺘﱪ ﻧﻔ ‪‬‬ ‫ﺣﻴﻮﺍﻧﺎﺕ ﺍﻷﺭﺽ‪.‬‬ ‫ﻓﻤﺎ ﻫﻮ ﺳﺒﺐ ﻫﺬﻩ ﺍﻟﻘﺴﻮﺓ ﻭﺍﳍﻤﺠﻴﺔ ﻭﺍﻟﻐﻠﻈﺔ ﻳﺎ ﺗ‪‬ﺮﻯ؟! ﺇﳕﺎ‬ ‫ﺍﻟﺴﺒﺐ ﻫﻮ ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﺍﳋﺮﺍﻓﻴﺔ ﻭﺍﻟﻨﻈﺮﻳﺎﺕ ﺍﳋﺎﻃﺌﺔ ﺣﻮﻝ‬ ‫ﺐ ﰲ ﻣﺴﺎﻣﻌﻬﻢ ﻭﺗ‪‬ﺮﺳ‪‬ﺦ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﻨﺬ ﻃﻔﻮﻟﺘﻬﻢ؛ ﺍﻷﻣﺮ‬ ‫ﺼ ‪‬‬ ‫ﺍﳉﻬﺎﺩ ‪‬ﺗ ‪‬‬ ‫ﺍﻟﺬﻱ ﳚﺮﻓﻬﻢ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﺇﱃ ﺍﻻ‪‬ﻴﺎﺭ ﺍﳋﹸﻠﻘﻲ‪ ،‬ﺣﱴ ﺇﻥ ﻗﻠﻮ‪‬ﻢ ﱂ ﺗﻌﺪ‬ ‫ﺼﺎ ﺑﺮﻳﹰﺌﺎ‬ ‫ﺗﺸﻌﺮ ﺑﺒﺸﺎﻋﺔ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻨﻜﺮﺓ؛ ﺑﻞ ﺇﻥ ﺍﻟﺬﻱ ﻳﻘﺘﻞ ﺷﺨ ‪‬‬ ‫ﻋﻠﻰ ﺣﲔ ﻏﻔﻠﺔ ﻣﻨﻪ‪ ،‬ﺩﺍﻓﻌ‪‬ﺎ ﺃﻫﹶﻠﻪ ﻭﻋﻴﺎﹶﻟﻪ ﺇﱃ ﻫ ‪‬ﻮﺓ ﺍﻟﻮﻳﻞ ﻭﺍﳍﻼﻙ‪،‬‬ ‫ﻼ ﻋﻈﻴ ‪‬ﻤﺎ ﻳ‪‬ﺜﺎﺏ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻳﻈﻦ ﺃﻧﻪ ﻗﺪ ﺃﺣﺮﺯ‬ ‫ﳛﺴﺐ ﺃﻧﻪ ﻗﺪ ﺃﺗﻰ ﻋﻤ ﹰ‬ ‫ﻣﻔﺨﺮﺓ ﻋﻈﻴﻤﺔ ﻟﻘﻮﻣﻪ!‬ ‫ﻭﲟﺎ ﺃﻥ ﺍﳌﻮﺍﻋﻆ ﺍﻟﺮﺍﺩﻋﺔ ﻋﻦ ﻫﺬﻩ ﺍﻟﺴﻴﺌﺎﺕ ﻻ ﺗ‪‬ﻠﻘﻰ ﰲ ﺑﻼﺩﻧﺎ‪،‬‬ ‫ﻭﺇﻥ ﺣﺼﻞ ﻣﻨﻬﺎ ﺷﻲﺀ ﻓﺈﳕﺎ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺍﳌﺼﺎﺩﻓﺔ‪ ،‬ﻓﻠﺬﺍ ﳒﺪ‬ ‫ﻼ ﺷﺪﻳﺪ‪‬ﺍ‪.‬‬ ‫ﺃﻓﻜﺎﺭ ﻋﺎﻣ‪‬ﺔ ﺍﻟﻨﺎﺱ ﻣﺎﺋﻠ ﹰﺔ ﺇﱃ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺜﲑﺓ ﻟﻠﻔﱳ ﻣﻴ ﹰ‬ ‫ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺃﻟﱠﻔﺖ‪ ،‬ﺷﻔﻘ ﹰﺔ ﻋﻠﻰ ﻗﻮﻣﻲ‪ ،‬ﻛﺘ‪‬ﺒﺎ ﻋﺪﻳﺪﺓ ﺑﺎﻟﻠﻐﺎﺕ‬ ‫ﺍﻷﺭﺩﻳﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﺻﺮ‪‬ﺣﺖ ﻓﻴﻬﺎ ﺑﺄﻥ ﻓﻜﺮ ﹶﺓ ﺍﳉﻬﺎﺩ‬ ‫)ﺍﻟﻌﺪﻭﺍﱐ( ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻭﺍﻧﺘﻈﺎﺭ‪‬ﻫﻢ ﻹﻣﺎﻡ ﺳﻔﹼﺎﻙ ﻟﻠﺪﻣﺎﺀ‪،‬‬ ‫ﻀﻬﻢ ﻟﻸﻣﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﻛ ﹼﻞ ﺫﻟﻚ ﻟﻴﺲ ﺇﻻ ﺑﺴﺒﺐ ﺧﻄﺄ ﻭﻗﻊ ﻓﻴﻪ‬ ‫ﻭ‪‬ﺑ ‪‬ﻐ ‪‬‬ ‫ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻘﻠﻴﻠﻲ ﺍﻟﻔﻬﻢ‪ .‬ﺃﻣﺎ ﺍﻹﺳﻼﻡ ﻓﻼ ﻳﺄﺫﻥ ﺑﺮﻓﻊ ﺍﻟﺴﻴﻒ ﺇﻻ‬ ‫ﻱ ﻛـﺎﺋ ٍﻦ‬ ‫ ﺍﳉﻴﻨﻴﺔ ﻓِﺮﻗﺔ ﻣﻦ ِﻓﺮﻕ ﺍﳍﻨﺪﻭﺱ ﻳﺘﺒﻨ‪‬ﻰ ﺃﺗﺒﺎ ‪‬ﻋﻬﺎ ﻓﻜﺮ ﹶﺓ ﻋﺪ ِﻡ ﺇﻳﺬﺍ ِﺀ ﺃ ‪‬‬ ‫ﺣ ‪‬ﻲ‪ ،‬ﺇﻧﺴﺎﻧ‪‬ﺎ ﻛﺎﻥ ﺃﻭ ﺣﻴﻮﺍ‪‬ﻧﺎ ﺃﻭ ﺣﺸﺮﺓ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﰲ ﺣﺮﺏ ﺩﻓﺎﻋﻴﺔ‪ ،‬ﺃﻭ ﰲ ﳏﺎﺭﺑﺔ ﺍﻟﻈﺎﳌﲔ ﺍﳌﻌﺘﺪﻳﻦ ﻋﻘﺎ‪‬ﺑﺎ ﳍﻢ‪ ،‬ﺃﻭ ﰲ‬ ‫ﺏ‬ ‫ﺸ ‪‬ﻦ ﺣﻔﺎﻇﹰﺎ ﻋﻠﻰ ﺍﳊﺮﻳﺎﺕ ﺍﳌﺸﺮﻭﻋﺔ‪ .‬ﻭﺍﳊﺮﻭ ‪‬‬ ‫ﺍﳊﺮﺏ ﺍﻟﱵ ‪‬ﺗ ‪‬‬ ‫ﺍﻟﺪﻓﺎﻋﻴﺔ ﺇﳕﺎ ﻫﻲ ﺗﻠﻚ ﺍﻟﱵ ﻳ‪‬ﻠﺠﺄ ﺇﻟﻴﻬﺎ ﻟﺮ ‪‬ﺩ ﻋﺪﻭﺍﻥ ﺍﻟﻌﺪﻭ ﺍﻟﺬﻱ ﻳﻬﺪﺩ‬ ‫ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ .‬ﻫﺬﻩ ﻫﻲ ﺍﻷﻧﻮﺍﻉ ﺍﻟﺜﻼﺛﺔ ﻟﻠﺠﻬﺎﺩ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ‬ ‫ﺍﻹﺳﻼﻡ ﻻ ﻳ‪‬ﺠﻴﺰ ﺷ ‪‬ﻦ ﺍﳊﺮﺏ ﻟﻨﺸﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﺄﻳﺔ ﺻﻮﺭﺓ ﻛﺎﻧﺖ‪.‬‬ ‫ﺖ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻟﻜﺘﺐ ‪‬ﺬﺍ ﺍﳌﻮﺿﻮﻉ‬ ‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﺇﻧﲏ ﻗﺪ ﻭﺯ‪‬ﻋ ‪‬‬ ‫ﺑﺒﺬﻝ ﺃﻣﻮﺍﻝ ﻛﺜﲑﺓ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻭﰲ ﺑﻼﺩ ﺍﻟﻌﺮﺏ ﻭﺍﻟﺸﺎﻡ ﻭﺧﺮﺍﺳﺎﻥ‬ ‫ﺕ ﺍﻵﻥ‪ ،‬ﻻﺳﺘﺌﺼﺎﻝ ﻣﺜﻞ ﻫﺬﻩ‬ ‫ﻭﻏﲑﻫﺎ‪ .‬ﻭﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻭﺟﺪ ‪‬‬ ‫ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﺰﺍﺋﻔﺔ ﻣﻦ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﹶﺃﺩﹼﻟ ﹰﺔ ﻗﻮﻳ ﹰﺔ ﻭﺷﻮﺍﻫ ‪‬ﺪ ﺑ‪‬ﻴﻨ ﹰﺔ ﻭﻗﺮﺍﺋ ‪‬ﻦ‬ ‫ﺕ ﺗﺎﺭﳜﻴ ﹰﺔ‪ ،‬ﺗ‪‬ﺒﺸ‪‬ﺮﱐ ﺃﺷ ‪‬ﻌ ﹸﺔ ﺻﺪﻗِﻬﺎ ﺑﺄﻥ ﺍﻧﺘﺸﺎﺭﻫﺎ ﺳﻮﻑ‬ ‫ﻳﻘﻴﻨﻴ ﹰﺔ ﻭﺷﻬﺎﺩﺍ ٍ‬ ‫ﻳﺆﺩ‪‬ﻱ ﻋﻦ ﻗﺮﻳﺐ ﺇﱃ ﺗﻐﻴ‪‬ﺮ ﻣﺪﻫﺶ ﰲ ﻗﻠﻮﺏ ﺍﳌﺴﻠﻤﲔ ﺿﺪ ﻫﺬﻩ‬ ‫ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺒﺎﻃﻠﺔ‪ .‬ﻭﻫﻨﺎﻙ ﺃﻣﻞ ﻗﻮﻱ ﺃﻧﻪ ﺑﻌﺪ ﺗﻔﻬ‪‬ﻢ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺳﻮﻑ‬ ‫ﺗﻨﻔﺠﺮ ﻣﻦ ﻗﻠﻮﺏ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ ﺍﻟﺴﻌﺪﺍﺀ ﻋﻴﻮﻥ ﺑﺎﻫﺮﺓ ﺍﳉﻤﺎﻝ ﻋﺬﺑﺔ‬ ‫ﺍﳌﻴﺎﻩ ﻣﻦ ﺍﳊﻠﻢ ﻭﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﻟﺮﺃﻓﺔ‪ ،‬ﻭﺇﻥ ﺗﻐ‪‬ﻴﺮﻫﻢ ﺍﻟﺮﻭﺣﺎﱐ ﻫﺬﺍ ﺳﻮﻑ‬ ‫ﳚﻠﺐ ﳍﺬﻩ ﺍﻟﺒﻼﺩ ﺳﻌﺎﺩﺓ ﻭﺑﺮﻛﺔ ﻛﺒﲑﺗﲔ‪ .‬ﻭﻛﺬﻟﻚ ﻓﺈﻧﲏ ﻋﻠﻰ ﻳﻘﲔ‬ ‫ﺑﺄﻥ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻴﺤﻴﺔ ﻭﻏﲑﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺘﻄﻠﹼﻌﻮﻥ ﺇﱃ ﺍﳊﻖ ﻭﻳﺘﻌﻄﹼﺸﻮﻥ‬ ‫ﻟﻪ‪ ،‬ﺳﻴﺴﺘﻔﻴﺪﻭﻥ ﲨﻴﻌﻬﻢ ﺃﻳﻀ‪‬ﺎ ﻣﻦ ﻛﺘﺎﰊ ﻫﺬﺍ‪.‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺻﺮ‪‬ﺣﺖ ﺑﻪ ﺁﻧ ﹰﻔﺎ‪ ،‬ﻣﻦ ﺃﻥ ﺍﳍﺪﻑ ﺍﳊﻘﻴﻘﻲ ﻣﻦ ﻫﺬﺍ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺇﺻﻼﺡ ﺍﳋﻄﺄ ﺍﻟﺬﻱ ﺗﺴﺮ‪‬ﺏ ﺇﱃ ﻣﻌﺘﻘﺪﺍﺕ ﺍﳌﺴﻠﻤﲔ‬ ‫ﻭﺍﳌﺴﻴﺤﻴـﲔ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻳﺢ ﳛﺘﺎﺝ ﻟﺒﻌﺾ ﺍﻟﺸﺮﺡ ﺍﻟﺬﻱ ﺃﻗﻮﻡ‬ ‫ﺑﻪ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﻓﻠﻴﻜ ‪‬ﻦ ﻭﺍﺿﺤ‪‬ﺎ ﺃﻥ ﻣﻌﻈﻢ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻥ‬ ‫ﻋﻴﺴﻰ ﻗﺪ ﺻﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺣﻴ‪‬ﺎ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻛِﻼ ﺍﻟﻔﺮﻳﻘﲔ ﻳﺰﻋﻢ‬ ‫ﻣﻨﺬ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﺃﻧﻪ ﻣﺎ ﺯﺍﻝ ﺣﻴ‪‬ﺎ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺳﻴﻨـﺰﻝ ﺇﱃ‬

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‫ﺍﻷﺭﺽ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪ .‬ﻭﺍﻟﻔﺮﻕ ﺍﻟﻮﺣﻴﺪ ﺑﲔ‬ ‫ﺗﺼﺮﳛﺎﺕ ﺍﻟﻔﺮﻳﻘﲔ ﺃﻋﲏ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴـﲔ ﻫﻮ ﺃﻥ‬ ‫ﺍﳌﺴﻴﺤﻴـﲔ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻋﻴﺴﻰ ﻗﺪ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﰒ ﻋﺎﺩ‬ ‫ﺇﱃ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺻﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﲜﺴﻤﻪ ﺍﳌﺎﺩ‪‬ﻱ‪ ،‬ﻭﺟﻠﺲ ﻋﻦ ﳝﲔ ﺃﺑﻴﻪ؛‬ ‫ﻭﺃﻧﻪ ﺳﻴﻌﻮﺩ ﺇﱃ ﺍﻷﺭﺽ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ‪ ،‬ﻟﻴ‪‬ﻘﻴﻢ ﻓﻴﻬﺎ ﺍﻟﻌﺪﻝ‪.‬‬ ‫ﻭﻳﻘﻮﻟﻮﻥ ﺃﻳﻀ‪‬ﺎ ﺇﻥ ﺇﻟﻪ ﺍﻟﻜﻮﻥ ﻭﺧﺎﻟﻘﻪ ﻭﻣﺎﻟﻜﻪ ﻟﻴﺲ ﺇﻻ ﻳﺴﻮﻉ‬ ‫ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺳﻴﻨـﺰﻝ ﲜﻼﻟﻪ ﻋﻨﺪ ‪‬ﺎﻳﺔ ﺍﻟﺪﻧﻴﺎ ﻟﻴ‪‬ﺪﻳﻦ ﺍﻟﻨﺎﺱ‬ ‫ﻭﳚﺎﺯﻳﻬﻢ‪ ،‬ﻭﻋﻨﺪﺋﺬ ﺳﻴﺆﺧﺬ ﻛ ﱡﻞ ﻣﻦ ﱂ ﻳﻌﺘﻘﺪ ﺑﹸﺄﻟﻮﻫﻴﺘﻪ‪ ،‬ﺃﻭ ﺑﺄﻟﻮﻫﻴﺔ‬ ‫ﻚ ﺍﻷﺳﻨﺎﻥ!‬ ‫ﹸﺃﻣ‪‬ﻪ‪ ،‬ﻓﻴ‪‬ﻠﻘﻰ ﰲ ﺟﻬﻨ‪‬ﻢ ﺣﻴﺚ ﺍﻟﻌﻮﻳﻞ ﻭﺻ ‪‬‬ ‫ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻔِﺮﻕ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺑﺄﻥ ﻋﻴﺴﻰ ‬ ‫ﱂ ﻳ‪‬ﻌﻠﱠﻖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﱂ ﳝﺖ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﺣﻴﻨﻤﺎ ﺃﻟﻘﻮﺍ‬ ‫ﺍﻟﻘﺒﺾ ﻋﻠﻴﻪ ﻟﻴﺼﻠﺒﻮﻩ‪ ،‬ﺻﻌِﺪ ﺑﻪ ﻣ‪‬ﻼ ‪‬ﻙ ﻣﻦ ﻣﻼﺋﻜﺔ ﺍﷲ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‬ ‫ﲜﺴﻤﻪ ﺍﳌﺎﺩ‪‬ﻱ‪ ،‬ﻭﺃﻧﻪ ﻣﺎﺯﺍﻝ ﰲ ﺍﻟﺴﻤﺎﺀ ﺣﻴ‪‬ﺎ ﻳ‪‬ﺮﺯﻕ ﺣﱴ ﺍﻵﻥ‪ ،‬ﻭﻣﻘﺮ‪‬ﻩ‬ ‫ﱯ ﺍﷲ ﳛﲕ ﺃﻱ ﻳﻮﺣﻨﺎ‪.‬‬ ‫ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﺣﻴﺚ ﻳﻘﻴﻢ ﺃﻳﻀ‪‬ﺎ ﻧ ‪‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﻘﻮﻝ ﺍﳌﺴﻠﻤﻮﻥ ﺇﻥ ﻋﻴﺴﻰ ﺇﳕﺎ ﻫﻮ ﻧﱯ ﻣﻜﺮ‪‬ﻡ ﻣﻦ‬ ‫ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﻟﻴﺲ ﺇﻟـ ‪‬ﻬﺎ ﻭﻻ ﺍﺑ ‪‬ﻦ ﺇﻟﻪ‪ ،‬ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻳﻀ‪‬ﺎ ﺃﻧﻪ ﺳﻴﻨـﺰﻝ‬ ‫ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﻋﻨﺪ ﻣﻨﺎﺭﺓ ﺩﻣﺸﻖ‪ ،‬ﺃﻭ ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ‪ ،‬ﻭﺍﺿﻌ‪‬ﺎ ﻳﺪﻳﻪ‬ ‫ﻋﻠﻰ ﻛﺘ ﹶﻔﻲ ﻣﹶﻠ ﹶﻜﲔ‪ ،‬ﻭﺳﻴﻘﻮﻡ ﺑﻘﺘﻞ ﻛﻞ ﺷﻌﻮﺏ ﺍﻟﻌﺎﱂ ﻏﲑ ﺍﳌﺴﻠﻤﺔ‬ ‫ﺑﺼﺤﺒﺔ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﳌﻬﺪﻱ ﻣﻦ ﺑﲏ ﻓﺎﻃﻤﺔ‪ ،‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻗﺪ ﺳﺒﻖ‬ ‫ﻇﻬﻮﺭﻩ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃ‪‬ﻤﺎ ﻟﻦ ﻳﺘﺮﻛﺎ ﺃﺣ ‪‬ﺪﺍ ﻣﻨﻬﻢ ﺣﻴ‪‬ﺎ ﺇﻻ ﻣﻦ ﺃﺳﻠﻢ‬ ‫ﺚ‪.‬‬ ‫ﺑﻐﲑ ﺗﺮ‪‬ﻳ ٍ‬ ‫ﻭﺑﺎﻻﺧﺘﺼﺎﺭ‪ ،‬ﻓﺈﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ -‬ﻭﻫﻲ ﺍﻟﱵ ﺗ‪‬ﺴﻤﻲ ﻧﻔﺴﻬﺎ‬ ‫ﺑﺄﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻭ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﱵ ﻳﺪﻋﻮﻫﺎ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ‬ ‫ﺑﺎﻟﻮﻫ‪‬ﺎﺑﻴـﲔ‪ -‬ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻥ ﺍﻟﻐﺎﻳﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻣﻦ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ‬

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‫ﻫﻲ ﺃﻥ ﻳﺪﻣ‪‬ﺮ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ‪ ،‬ﲤﺎ ‪‬ﻣﺎ ﻛﻤﺎ ﻓﻌﻞ "ﻣﻬﺎﺩﻳﻮ" ﺣﺴﺐ‬ ‫ﻣﻌﺘﻘﺪﺍﺕ ﺍﳍﻨﺪﻭﺱ‪ ،‬ﻭﺃﻧﻪ ﺳﻴﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺃ ‪‬ﻭ ﹰﻻ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻥ ﹶﺃ‪‬ﺑﻮﺍ‬ ‫ﻒ ﻓﻴﻬﻢ ﺃﲨﻌﲔ!‬ ‫ﻭﻇﻠﹼﻮﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﺃﹶﻋ ‪‬ﻤ ﹶﻞ ﺍﻟﺴﻴ ‪‬‬ ‫ﻛﻤﺎ ﻳﺰﻋﻤﻮﻥ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﺍﳍﺪﻑ ﻣﻦ ﺍﺳﺘﺒﻘﺎﺋﻪ ﺣﻴ‪‬ﺎ ﲜﺴﺪﻩ ﺍﳌﺎﺩ‪‬ﻱ ﰲ‬ ‫ﺍﻟﺴﻤﺎﺀ ﻫﻮ ﺃﻥ ﻳﻨـﺰﻝ ﻣﻨﻬﺎ ﰲ ﺯﻣﻦ ﺿﻌﻒ ﺳﻼﻃﲔ ﺍﳌﺴﻠﻤﲔ‪،‬‬ ‫ﻟﻴﻀﺮﺏ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﳚﱪﻫﻢ ﻋﻠﻰ ﺍﻋﺘﻨﺎﻕ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﻳﻀﺮﺏ‬ ‫ﺭﻗﺎ‪‬ﻢ ﺇﺫﺍ ﺃﺻﺮ‪‬ﻭﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺮ!‬ ‫ﻭﺇﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻳﺆﻛﺪﻭﻥ ‪ -‬ﰲ ﺻﺪﺩ ﺍﳌﺴﻴﺤﻴـﲔ‬ ‫ﺧﺎﺻﺔ ‪ -‬ﺑﺄﻥ ﻋﻴﺴﻰ ﺑﻌﺪ ﻧﺰﻭﻟﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺳﻴﺤﻄﹼﻢ ﺻﻠﺒﺎ ﹶﻥ‬ ‫ﻒ ﺩﻭﻥ ﻫﻮﺍﺩﺓ‪ ،‬ﻭﺳﻴ‪‬ﻐﺮﻕ ﺍﻟﺪﻧﻴﺎ ﰲ‬ ‫ﺍﻟﻌﺎﱂ ﻛﱠﻠﻬﺎ‪ ،‬ﻭﺳﻴ‪‬ﻌﻤﻞ ﻓﻴﻬﻢ ﺍﻟﺴﻴ ‪‬‬ ‫ﺕ ﺁﻧ ﹰﻔﺎ‪ ،‬ﻓﺈﻥ ﻫﺆﻻﺀ‪ ،‬ﺃﻋﲏ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﻏﲑﻫﻢ‬ ‫ﺍﻟﺪﻣﺎﺀ‪ .‬ﻭﻛﻤﺎ ﺫﻛﺮ ‪‬‬ ‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻳﻌﻠﻨﻮﻥ ﲝﻤﺎﺱ ﺷﺪﻳﺪ ﻋﻦ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﺄﻧﻪ ﻗﺒﻞ ﻧﺰﻭﻝ‬ ‫ﺍﳌﺴﻴﺢ ﺳﻴﻈﻬﺮ ﺇﻣﺎﻡ ﻣﻦ ﺑﲏ ﻓﺎﻃﻤﺔ ﺑﺎﺳﻢ ﳏﻤﺪ ﺍﳌﻬﺪﻱ‪ ،‬ﻭﺃﻧﻪ‬ ‫ﻚ ﰲ ﺍﻟﻮﺍﻗﻊ ﻟﻜﻮﻧﻪ ﻣﻦ ﻗﺮﻳﺶ؛ ﻭﲟﺎ ﺃﻥ‬ ‫ﺳﻴﻜﻮﻥ ﻫﻮ ﺍﳋﻠﻴﻔﺔ ﻭﺍ ﹶﳌِﻠ ‪‬‬ ‫ﻫﺪﻓﻪ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﻗﺘﻞ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﺗﻜﻔﺮ ﺑﺎﻹﺳﻼﻡ ﺇﻻ ﻣ‪‬ﻦ ﹶﺃﹶﻗ ‪‬ﺮ‬ ‫ﻣﻨﻬﻢ ﺑﺸﻬﺎﺩﺓ ﺍﻹﺳﻼﻡ ﺑﻼ ﺗﺮ‪‬ﻳﺚٍ‪ ،‬ﻓﺈﻥ ﻋﻴﺴﻰ ﺃﻳﻀ‪‬ﺎ ﺳﻴﻨـﺰﻝ‬ ‫ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻟﻨﺼﺮﺗﻪ ﻭﻣﺴﺎﻋﺪﺗﻪ‪ .‬ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻋﻴﺴﻰ ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﻣﻬﺪ‪‬ﻳﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﺑﻞ ﻫﻮ ﺍﳌﻬﺪﻱ ﺍﻷﻛﱪ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻦ ﻳﻜﻮﻥ‬ ‫ﺧﻠﻴﻔﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻟﻮﺟﻮﺏ ﻛﻮﻥ ﺍﳋﻠﻔﺎﺀ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻭﺇﳕﺎ ﺍﳋﻠﻴﻔﺔ ﻫﻮ‬ ‫ﳏﻤﺪ ﺍﳌﻬﺪﻱ‪ .‬ﻭﻳﻘﻮﻟﻮﻥ ﺃﻳﻀ‪‬ﺎ ﺇ‪‬ﻤﺎ ﺳﻴﻤﻶﻥ ﺍﻷﺭﺽ ﺑﺪﻣﺎﺀ ﺑﲏ ﺁﺩﻡ‬ ‫ﺑﻜﺜﺮﺓ ﲝﻴﺚ ﱂ ﻭﻟﻦ ﻳﻜﻮﻥ ﳍﺎ ﻣﺜﻴﻞ ﰲ ﺑﻘﻌﺔ ﻣﻦ ﺑﻘﺎﻉ ﺍﻷﺭﺽ ﻣﻨﺬ‬ ‫ﺑﺪﺀ ﺍﳋﻠﻴﻘﺔ ﺣﱴ ‪‬ﺎﻳﺘﻬﺎ‪ ،‬ﻭﺃ‪‬ﻤﺎ ﻟﻦ ﻳﻠﺒﺜﺎ ﺃﻥ ﻳﺸﺮﻋﺎ ﰲ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ‬ ‫ ‬

‫ﺃﺣﺪ ﻛﺒﺎﺭ ﺁﳍﺔ ﺍﳍﻨﺪﻭﺱ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺩﻭﻥ ﺇﻧﺬﺍﺭ ﻣﺴﺒﻖ ﺃﻭ ﺗﻘﺪﱘ ﺁﻳ ٍﺔ ﻣﺎ‪ .‬ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻋﻴﺴﻰ ﺳﻴﻜﻮﻥ‬ ‫ﳎﺮﺩ ﻣﺸﲑ ﺃﻭ ﻭﺯﻳﺮ ﻟﻺﻣﺎﻡ ﳏﻤﺪ ﺍﳌﻬﺪﻱ ﺍﻟﺬﻱ ﺳﻴﺘﻮﱃ ﺯﻣﺎﻡ ﺍﳊﻜﻢ‪،‬‬ ‫ﻚ ﻋﻦ ﲢﺮﻳﺾ ﺍﳌﻬﺪﻱ ﻋﻠﻰ ﻗﺘﻞ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﻢ‬ ‫ﺇﻻ ﺃﻧﻪ ﻟﻦ ﻳﻨﻔ ‪‬‬ ‫ﺃﲨﻌﲔ‪ ،‬ﻭﻳ‪‬ﻠ ‪‬ﺢ ﰲ ﺫﻟﻚ ﺇﳊﺎ ‪‬ﺣﺎ ﺷﺪﻳ ‪‬ﺪﺍ؛ ﻓﻜﺄﻧﻪ ﻳﺴ ‪‬ﺪ ﺑﺬﻟﻚ ﻓﺮﺍ ﹰﻏﺎ‬ ‫ﺗﺮﻛﻪ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻟﺪﻯ ﺑﻌﺜﺘﻪ ﺍﻷﻭﱃ ﺍﻟﱵ ﻗﻀﺎﻫﺎ ﰲ ﺍﳌﻮﺍﻋﻆ‬ ‫ﳋﻠﻘﻴﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻳﻌﱢﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻻ ﻳﻮﺍﺟﻬﻮﺍ ﺍﻟﺸﺮ ﺑﺎﻟﺸﺮ‪ ،‬ﻭﺇﳕﺎ ﳚﺐ‬ ‫ﺍﹸ‬ ‫ﻋﻠﻰ ﻛ ﹼﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﻘﺪ‪‬ﻡ ﺧ ‪‬ﺪﻩ ﺍﻷﳝﻦ ﺇﺫﺍ ﻟﹸﻄﻢ ﺧ ‪‬ﺪﻩ ﺍﻷﻳﺴﺮ!‬ ‫ﻫﺬﻩ ﻫﻲ ﻣﻌﺘﻘﺪﺍﺕ ﻋﺎﻣ‪‬ﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴـﲔ ﻋﻦ ﻋﻴﺴﻰ‬ ‫ ‪ .‬ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﺍﳌﺴﻴﺤﻴـﲔ ﻗﺪ ﻭﻗﻌﻮﺍ ﰲ ﺧﻄﺄ ﻓﺎﺩﺡ ﺇﺫ‬ ‫ﺾ ﺍﻟﻄﻮﺍﺋﻒ‬ ‫ﺍﺩ‪‬ﻋﻮﺍ ﺑﺄﻟﻮﻫﻴﺔ ﺇﻧﺴﺎﻥ ﻋﺎﺟﺰ؛ ﻭﻟﻜﻦ ﻣﺎ ﲢﻤﻠﻪ ﺑﻌ ‪‬‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﲟﺎ ﻓﻴﻬﺎ "ﺃﻫﻞ ﺍﳊﺪﻳﺚ" ﺍﻟﺬﻳﻦ ﻳ‪‬ﺪ ‪‬ﻋﻮﻥ ﺍﻟﻮﻫ‪‬ﺎﺑﻴـﲔ ﺃﻳﻀ‪‬ﺎ‪،‬‬ ‫ﻣِﻦ ﻣﻌﺘﻘﺪﺍﺕ ﻋﻦ ﻇﻬﻮﺭ ﻣﻬﺪﻱ ﺳﻔﹼﺎﻙ ﻭﻣﺴﻴﺢ ﻣﻮﻋﻮﺩ ﺳﻔﹼﺎﺡ ﻓﺈﻧﻪ‬ ‫ﻳﺘﺮﻙ ﻋﻠﻰ ﺣﺎﻟﺘﻬﻢ ﺍﳋﹸﻠﻘﻴﺔ ﺗﺄﺛﲑﺍﺕ ﺳﻴﺌﺔ ﻟﻠﻐﺎﻳﺔ؛ ﻭﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻟﺘﺄﺛﲑ‬ ‫ﻱ ﻗﻮﻡ ﰲ ﺳﻠ ٍﻢ ﲝﺴﻦ ﺍﻟﻨﻴﺔ ﻭﺻﺪﻕ‬ ‫ﺍﻟﻀﺎﺭ ﻻ ﻳﻜﺎﺩﻭﻥ ﻳ‪‬ﻌﺎﻳﺸﻮﻥ ﺃ ‪‬‬ ‫ﺍﻟﻄﻮﻳﺔ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺮﺿﻮﻥ ﺑﺎﻟﻌﻴﺶ ﲢﺖ ﻇﻞ ﺃﻳﺔ ﺣﻜﻮﻣﺔ ﻏﲑ ﺇﺳﻼﻣﻴﺔ‬ ‫ﰲ ﻃﺎﻋﺔ ﺻﺎﺩﻗﺔ ﻛﺎﻣﻠﺔ ﻭﻭﻓﺎﺀ ﺗﺎﻡ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺴﻬﻞ ﺟﺪ‪‬ﺍ ﺃﻥ ﻳﺪﺭﻙ ﻛ ﱡﻞ ﻋﺎﻗﻞ ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﻣﺪﻋﺎﺓ ﻟﻄﻌﻦ ﺷﺪﻳﺪ‪ ،‬ﺃﻋﲏ ﺃﻥ ﻧ‪‬ﻜﺮﻩ ﺍﻟﺸﻌﻮﺏ ﺍﻷﺧﺮﻯ ﻋﻠﻰ ﻗﺒﻮﻝ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﻻ ﻓﻤﺼﲑﻫﻢ ﺍﻟﻘﺘﻞ! ﺇﻥ ﺍﻟﻀﻤﲑ ﺍﻹﻧﺴﺎﱐ ﻟﻴﺪﺭﻙ ﺑﺴﻬﻮﻟﺔ‬ ‫ﺃﻥ ﺇﺟﺒﺎﺭ ﺇﻧﺴﺎﻥ ﻭﺇﻛﺮﺍﻫﻪ ﻋﻠﻰ ﻗﺒﻮﻝ ﻋﻘﻴﺪﺓ ﻣﺎ ﺑﺘﻬﺪﻳﺪﻩ ﺑﺎﻟﻘﺘﻞ ﻗﺒﻞ‬ ‫ﺃﻥ ‪‬ﻳ ِﻌ ‪‬ﻲ ﺣﻘﻴﻘ‪‬ﺘﻬﺎ ﻭﻳﺘﺒ‪‬ﻴ ‪‬ﻦ ﺗﻌﺎﻟﻴ ‪‬ﻤﻬﺎ ﺍﳋﻴ‪‬ﺮ ﹶﺓ ﻭﻳﻄﹼﻠ ‪‬ﻊ ﻋﻠﻰ ﻣﺰﺍﻳﺎﻫﺎ ﺍﳊﺴﻨﺔ‬ ‫ﺏ ﻣﺴﺘﻨ ﹶﻜ ‪‬ﺮ ﻟﻠﻐﺎﻳﺔ‪ .‬ﻭﻛﻴﻒ ﳝﻜﻦ ﻟﺪﻳﻦ ﺃﻥ ﻳﺰﺩﻫﺮ ‪‬ﺬﺍ‬ ‫ﳍﻮ ﺃﺳﻠﻮ ‪‬‬ ‫ﺍﻷﺳﻠﻮﺏ‪ ،‬ﺑﻞ ﻋﻠﻰ ﺍﻟﻌﻜﺲ‪ ،‬ﻓﻬﻮ ﺳﻴﻌﺮ‪‬ﺿﻪ ﻟﻼﻧﺘﻘﺎﺩ ﻣﻦ ﻗِﺒﻞ ﻛﻞ‬ ‫ﻣﻌﺎﺭﺽ‪ .‬ﻭﺇﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺒﺎﺩﺉ ﻟﺘﺆﺩﻱ‪ ،‬ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ ،‬ﺇﱃ ﺧﻠﻮ‬

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‫ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﻣﺆﺍﺳﺎﺓ ﺍﻹﻧﺴﺎﻥ ‪‬ﺎﺋﻴ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﻘﻀﻲ ﻋﻠﻰ ﺍﻷﺧﻼﻕ‬ ‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻛﺎﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﻝ ﻗﻀﺎ ًﺀ ﺗﺎﻣ‪‬ﺎ؛ ﻭﲢﻞ ﳏﱠﻠﻬﺎ ﺍﻟﻀﻐﻴﻨ ﹸﺔ‬ ‫ﻕ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﻭﻻ ﺗﺒﻘﻰ ﺇﻻ‬ ‫ﻭﺍﻟﺒﻐﻀﺎﺀ ﺍﳌﺘﺰﺍﻳﺪﺗﺎﻥ؛ ﻭﺗﻨﻤﺤﻲ ﺍﻷﺧﻼ ‪‬‬ ‫ﺍﳍﻤﺠﻴﺔ‪ .‬ﻭﺣﺎﺷﺎ ﺃﻥ ﺗﺼﺪﺭ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﻈﺎﳌﺔ ﻋﻦ ﺍﷲ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﺆﺍﺧﺬ ﺃﺣﺪ‪‬ﺍ ﺇﻻ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﳊﺠ‪‬ﺔ ﻋﻠﻴﻪ‪.‬‬ ‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻔﻜﺮ ﻫﻞ ﻣﻦ ﺍﳊﻖ ﰲ ﺷﻲﺀ ﺃﻥ ﻧﻘﺘﻞ‪ ،‬ﺩﻭﻥ ﺗﺮ ‪‬ﻭ ﺃﻭ‬ ‫ﺗﺮ‪‬ﻳﺚ‪ ،‬ﺷﺨﺼ‪‬ﺎ ﻻ ﻳﺆﻣﻦ ﺑﺪﻳﻦ ﺣ ‪‬ﻖ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻃﻼﻋﻪ ﻋﻠﻰ ﺩﻻﺋﻞ‬ ‫ﺻﺪﻗﻪ ﻭﲰﻮ ﺗﻌﺎﻟﻴﻤﻪ ﻭﻣﺰﺍﻳﺎﻩ؟ ﻛﻼ‪ ،‬ﺑﻞ ﺇﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺃﺣ ‪‬ﻖ‬ ‫ﻕ ﺫﻟﻚ ﺍﻟﺪﻳﻦ‬ ‫ﺑﺎﻟﺘﺮﺣﻢ‪ ،‬ﻭﺃﺟﺪﺭ ﺃﻥ ﻧﻮﺿ‪‬ﺢ ﻟﻪ ﺑﻜﻞ ﺭﻓﻖ ﻭﻟﲔ ﺻﺪ ‪‬‬ ‫ﻭﻓﻀﺎﺋﻠﻪ ﻭﻣﻨﺎﻓﻌﻪ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻻ ﺃﻥ ‪‬ﻧﻘﺎﺑﻞ ﺇﻧﻜﺎ ‪‬ﺭﻩ ﺑﺎﻟﺴﻴﻒ ﺃﻭ‬ ‫ﺍﻟﺮﺻﺎﺹ‪ .‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻋﻘﻴﺪﺓ ﺍﳉﻬﺎﺩ ﻟﺪﻯ ﻫﺬﻩ ﺍﻟﻔﺮﻕ ﺍﻹﺳﻼﻣﻴﺔ ﰲ‬ ‫ﻋﺼﺮﻧﺎ ‪ -‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺯﻋﻤﻬﻢ ﺑﺄﻧﻪ ﻳﻮﺷﻚ ﺃﻥ ﻳﺄﰐ ﺯﻣﺎﻥ ﻳ‪‬ﺒﻌﺚ ﻓﻴﻪ‬ ‫ﻣﻬﺪﻱ ﺳﻔﹼﺎﺡ ﺑﺎﺳﻢ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﻭﺃﻥ ﻳﻨـﺰﻝ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻟﻨﺼﺮﺗﻪ ﻭﺃ‪‬ﻤﺎ ﺳﻴﻘﻮﻣﺎﻥ ﻣﻌ‪‬ﺎ ﺑﻘﺘﻞ ﺍﻟﺸﻌﻮﺏ ﻏﲑ ﺍﳌﺴﻠﻤﺔ ﲨﻌﺎﺀ‬ ‫ﻟﻜﻔﺮﻫﺎ ﺑﺎﻹﺳﻼﻡ ‪ -‬ﻷﻣ ‪‬ﺮ ﻳ‪‬ﻨﺎﰲ ﺍﳌﻘﺘﻀﻰ ﺍﻷﺧﻼﻗﻲ ﻣﻨﺎﻓﺎ ﹰﺓ ﺷﺪﻳﺪﺓ‪.‬‬ ‫ﺃﻓﻼ ﺗﻌﻄﹼﻞ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪ ﹸﺓ ﰲ ﺃﺻﺤﺎ‪‬ﺎ ﲨﻴ ‪‬ﻊ ﺍﳌﻮﺍﻫﺐ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻄﻴﺒﺔ‪،‬‬ ‫ﻭﺗﺜﲑ ﻓﻴﻬﻢ ﺍﻟﻨـﺰﻋﺎﺕ ﺍﳍﻤﺠﻴ ﹶﺔ ﺍﻟﺴ‪‬ﺒﻌﻴﺔﹶ‪ ،‬ﻭﲡﻌﻠﻬﻢ ﻳ‪‬ﻌﺎﺷﺮﻭﻥ ﻛ ﱠﻞ‬ ‫ﺷﻌﺐ ﺑﺎﻟﻨﻔﺎﻕ‪ ،‬ﺣﱴ ﻳﺘﻌﺬﺭ ﻋﻠﻴﻬﻢ ﺍﻟﺘﻌﺎﻳﺶ ﻣﻊ ﺍﳊﻜﺎﻡ ﻣﻦ ﻣﻠﺔ‬ ‫ﺃﺧﺮﻯ ﺑﺎﻟﻄﺎﻋﺔ ﺍﳋﺎﻟﺼﺔ‪ ،‬ﺑﻞ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﻄﺎﻋﺔ ﺍﻟﺰﺍﺋﻔﺔ ﻛﺬﺑ‪‬ﺎ؛ ﺍﻷﻣﺮ‬ ‫ﺍﻟﺬﻱ ‪‬ﺩﹶﻓ ‪‬ﻊ ﺑﺒﻌﺾ ﺍﻟﻄﻮﺍﺋﻒ ﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﻢ ﻷﻥ‬ ‫ﺕ ‪‬ﻭﺟﻬﲔ؛ ﺃﻋﲏ ﺃ‪‬ﻢ‪،‬‬ ‫ﻳﻌﻴﺸﻮﺍ ﲢﺖ ﺣﻜﻢ ﺍﻹﳒﻠﻴﺰ ﰲ ﺍﳍﻨﺪ ﺣﻴﺎﺓ ﺫﺍ ‪‬‬ ‫ﻣﻦ ﺟﻬﺔ‪ ،‬ﻳﻌِﺪﻭﻥ ﺍﻟﻨﺎﺱ ﻭ‪‬ﻳ ‪‬ﻤ‪‬ﻨﻮ‪‬ﻢ ﺳ ‪‬ﺮﺍ ﺑﺘﻠﻚ ﺍﻷﻳﺎﻡ ﺍﻟﺪﻣﻮﻳﺔ‪،‬‬

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‫ﻱ ﻭﺍﳌﺴﻴ ‪‬ﺢ ﺍﻟﺴ ﹼﻔﺎ ﹶﻛﲔ‪ ،‬ﻭﻋﻠﻰ ﺿﻮﺀ ﻫﺬﻩ ﺍﳌﺰﺍﻋﻢ‬ ‫ﻣﻨﺘﻈﺮﻳﻦ ﺍﳌﻬﺪ ‪‬‬ ‫ﻳﻌﻠﹼﻤﻮﻥ ﺍﻟﻨﺎﺱ ﻣﺴﺎﺋﻞ ﺍﻟﺪﻳﻦ؛ ﻭﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ‪ ،‬ﻋﻨﺪﻣﺎ ﻳﻠﺘﻘﻮﻥ ﺑﺎﳊﻜﺎﻡ‬ ‫ﻳﺘﻤﻠﹼﻘﻮﻥ ﻭﻳﻘﻮﻟﻮﻥ ﳍﻢ ﺇﻧﻨﺎ ﳔﺎﻟﻒ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ! ﻣﻊ ﺃ‪‬ﻢ ﻟﻮ‬ ‫ﻛﺎﻧﻮﺍ ﳜﺎﻟﻔﻮ‪‬ﺎ ﺣ ‪‬ﻘﺎ ﻓﻤﺎ ﺍﻟﺬﻱ ﳝﻨﻌﻬﻢ ﻣﻦ ﻧﺸﺮ ﺫﻟﻚ ﰲ ﻛﺘﺒﻬﻢ ﻋﻠ‪‬ﻨﺎ‪،‬‬ ‫ﺤﺎ ﺳ ﹼﻔﺎﺣ‪‬ﺎ ﺑﻔﺎﺭﻍ ﺍﻟﺼﱪ ﻭﻛﺄ‪‬ﻢ‬ ‫ﻭﳌﺎﺫﺍ ﺇ ﹰﺫﺍ ﻳﻨﺘﻈﺮﻭﻥ ﻣﻬﺪ‪‬ﻳﺎ ﻭﻣﺴﻴ ‪‬‬ ‫ﻳﻘﻔﻮﻥ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﻻﺳﺘﻘﺒﺎﻟﻪ ﻭﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﺟﻨﻮﺩﻩ؟!‬ ‫ﻭﲨﻠﺔ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ ﻗﺪ ﺃﺩ‪‬ﺕ ﺇﱃ ﺍﳓﻄﺎﻁ ﻛﺒﲑ‬ ‫ﰲ ﺍﳊﺎﻟﺔ ﺍﳋﹸﻠﻘﻴﺔ ﻷﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ‪ ،‬ﻓﻠﻢ ﻳﻌﻮﺩﻭﺍ ﺟﺪﻳﺮﻳﻦ ﺑﺄﻥ‬ ‫ﺱ ﺍﻟﺮﻓﻖ ﻭﺍﻟﺘﺴﺎﻣﺢ‪ ،‬ﺑﻞ ﺃﺻﺒﺢ ﻗﺘ ﹸﻞ ﺃﺗﺒﺎﻉ ﺍﻟﺪﻳﺎﻧﺎﺕ‬ ‫ﻳﻌﻠﹼﻤﻮﺍ ﺍﻟﻨﺎ ‪‬‬ ‫ﺍﻷﺧﺮﻯ ﺑﻐﲑ ﻭﺟﻪ ﺣ ‪‬ﻖ ِﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻨﺪﻫﻢ‪.‬‬ ‫ﺖ‬ ‫ﻭﺳﻮﻑ ﻳﺴ ‪‬ﺮﻧﺎ ﻛﺜﲑ‪‬ﺍ ﻟﻮ ﺃﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﻃﻮﺍﺋﻒ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺧﺎﻟﻔ ‪‬‬ ‫ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋ ‪‬ﺪ ﺍﻟﺒﺎﻃﻠ ﹶﺔ‪ ،‬ﻭﻟﻜﻦ ﻻ ﳒﺪ ﻣﻨﺎﺻ‪‬ﺎ ﻣﻦ ﺃﻥ ﻧﺼﺮ‪‬ﺡ ﻫﻨﺎ‪ ،‬ﻣﻊ‬ ‫ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﺃﻧﻪ ﻳﻮﺟﺪ ﺑﲔ ﻃﻮﺍﺋﻒ ﺃﻫﻞ ﺍﳊﺪﻳﺚ "ﻭﻫﺎﺑﻴﻮﻥ"‬ ‫ﻣﺘﺴﺘﺮﻭﻥ ﻳﻌﺘﻘﺪﻭﻥ ﺑﻈﻬﻮﺭ ﺍﳌﻬﺪﻱ ﺍﻟﺪﻣﻮﻱ ﻭﺑﺎﳉﻬﺎﺩ ﺍﻟﻌﺪﻭﺍﱐ‪،‬‬ ‫ﻚ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺣﻴﺚ ﳛﺴﺒﻮﻥ ﺃﻥ ﻗﺘﻞ ﲨﻴﻊ ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ‬ ‫ﳐﺎﻟﻔﲔ ﺍﳌﺴﻠ ‪‬‬ ‫ﺍﻷﺧﺮﻯ ﰲ ﻓﺮﺻﺔ ﻣﻼﺋﻤ ٍﺔ ﻋﻤ ﹲﻞ ﻣﻦ ﻋﻈﺎﺋﻢ ﺍﳌﺜﻮﺑﺎﺕ؛ ﻣﻊ ﺃﻥ ﻣﺜﻞ‬ ‫ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﺃﻋﲏ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﺑﺎﺳﻢ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺍﻟﺘﻤﺴﻚ ﺑﺄﻧﺒﺎﺀ‬ ‫ﺗﻘﻮﻝ ﺑﻈﻬﻮﺭ ﺍﳌﻬﺪﻱ ﺃﻭ ﺍﳌﺴﻴﺢ ﺍﻟﺪﻣﻮﻱ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺍﻟﺬﻱ ﺳﻴﺴﻌﻰ‬ ‫ ِﻣﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ‪‬ﻣﻦ ﻛ‪‬ﺘﺐ ﰲ ﻣﺆﻟﻔﺎﺗﻪ ﲟﻨﺘﻬﻰ ﺍﻟﻮﻗﺎﺣﺔ ﻭﺍﳉﻬﻞ ﺃﻥ ﺍﳌﻬﺪﻱ‬ ‫ﺳﻴ‪‬ﺒ ‪‬ﻌﺚ ﻗﺮﻳ‪‬ﺒﺎ‪ ،‬ﻭﺃﻧﻪ ﺳﻴﺄﺳﺮ ﺍﻹﳒﻠﻴ ‪‬ﺰ ﺣﻜﹼﺎ ‪‬ﻡ ﺍﳍﻨﺪ‪ ،‬ﻭﺃﻥ ﺍﳌِﻠﻚ ﺍﳌﺴﻴﺤﻲ ﰲ ﺫﻟﻚ‬ ‫ﻼ‪ .‬ﻭﻻ ﺗﺰﺍﻝ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻣﻮﺟﻮﺩﺓ ﰲ‬ ‫ﺍﻟﻮﻗﺖ ﺳﻴ‪‬ﻌﺘﻘﻞ ﻭﻳ‪‬ﺠﺎﺀ ﺑﻪ ﺃﻣﺎﻣﻪ ﻣﻜ‪‬ﺒ ﹰ‬ ‫ﺑﻴﻮﺕ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﻨﻬﺎ ﻛﺘﺎﺏ "ﺍﻗﺘﺮﺍﺏ ﺍﻟﺴﺎﻋﺔ" ﻷﺣﺪ ﺍﻟﺒﺎﺭﺯﻳﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺪ‬ ‫ﻭﺭﺩﺕ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﰲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ‪) .٦٤‬ﺍﳌﺆﻟﻒ(‬

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‫ﻟﻨﺸﺮ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺑﺎﻟﺘﻬﺪﻳﺪ ﺑﺴﻔﻚ ﺍﻟﺪﻣﺎﺀ‪ ،‬ﻟﺘ‪‬ﻨﺎﰲ ﺍﻟﻘﺮﺁ ﹶﻥ‬ ‫ﺍﳊﻜﻴﻢ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻣﻨﺎﻓﺎ ﹰﺓ ﺗﺎﻣﺔ!‬ ‫ﻟﻘﺪ ﻗﺎﺳﻰ ﻧﺒﻴﻨﺎ ﰲ ﻣﻜﺔ ﻭﺑﻌﺪ ﺍﳍﺠﺮﺓ ﻣﻨﻬﺎ ﺃﺫﹰﻯ ﻛﺜﲑ‪‬ﺍ ﻋﻠـﻰ‬ ‫ﺃﻳﺪﻱ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﲞﺎﺻﺔ ﰲ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺜﻼﺙ ﻋﺸﺮﺓ ﺍﻟﱵ ﻗـﻀﺎﻫﺎ ﰲ‬ ‫ﻣﻜﺔ‪ ،‬ﻭﻛﺎﺑﺪ ﺻﻨﻮﻑ ﺍﻟﻈﻠﻢ ﻭﺍﻻﺿﻄﻬﺎﺩ ﺍﻟﱵ ﻳﺒﻜﻲ ﺍﻹﻧﺴﺎﻥ ﻋﻨـﺪ‬ ‫ﺗﺼﻮ‪‬ﺭﻫﺎ؛ ﻭﻟﻜﻨﻪ ﱂ ﻳﺮﻓﻊ ﺍﻟﺴﻴﻒ ﻋﻠﻰ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﻭﱂ ﻳـﺮ ‪‬ﺩ ﻋﻠـﻰ‬ ‫ﻛﻼﻣﻬﻢ ﺍﻟﻼﺫﻉ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﹸﻗﺘﻞ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﺃﻋﺰ‪‬ﺍﺋﻪ ﺑﻜـ ﹼﻞ‬ ‫ﻗﺴﻮﺓ ﻭﺩﻭﻥ ﻫﻮﺍﺩﺓ؛ ﻛﻤﺎ ﺗﻌﺮ‪‬ﺽ ﻫﻮ ﻟﺼﻨﻮﻑ ﺍﻹﻳﺬﺍﺀ ﺍﻟﺒـﺪﱐ‪،‬‬ ‫ﺣﱴ ﺇ‪‬ﻢ ﺍﺣﺘﺎﻟﻮﺍ ﻟﻘﺘﻠﻪ ﺑﺎﻟﺴﻢ‪ ،‬ﻭﺩﺑ‪‬ﺮﻭﺍ ﻣﻜﺎﺋﺪ ﻓﺎﺷﻠﺔ ﻋﺪﻳﺪﺓ ﻟﻠﻘﻀﺎﺀ‬ ‫ﻋﻠﻴﻪ‪ .‬ﻓﻠﻤﺎ ﺣﺎﻥ ﻭﻗﺖ ﺍﻻﻧﺘﻘﺎﻡ ﺍﻹﳍﻲ ﺗﺂﻣﺮ ﺭﺅﺳﺎﺀ ﻣﻜﺔ ﻭﺯﻋﻤﺎﺅﻫﺎ‬ ‫ﲨﻴ ‪‬ﻌﺎ ﻋﻠﻰ ﻗﺘﻠﻪ ﻭﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻪ ‪‬ﺎﺋ‪‬ﻴﺎ؛ ﺣﻴﻨﺌﺬ ﺃﺧﱪﻩ ﺍﷲ ﺍﻟﺬﻱ ﳛﻤـﻲ‬ ‫ﺃﺣﺒ‪‬ﺎﺀﻩ ﻭﺍﻟﺼﺪ‪‬ﻳﻘﲔ ﺍﻟﺼﺎﳊﲔ ﺃﻧﻪ ﱂ ﻳﺒﻖ ﰲ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺓ ﺇﻻ ﺍﻟـﺸﺮ‪،‬‬ ‫ﻭﺃﻥ ﺃﻫﻠﻬﺎ ﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﻗﺘﻠﻪ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻐﺎﺩﺭﻫﺎ ﻋﺎﺟﻼﹰ؛ ﻋﻨـﺪﻫﺎ‬ ‫ﻒ‬ ‫ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﻣﻊ ﺫﻟـﻚ ﱂ ﻳﻜـ ‪‬‬ ‫ﺍﻷﻋﺪﺍﺀ ﻋﻦ ﻣﻼﺣﻘﺘﻪ‪ ،‬ﺑﻞ ﺗﻌ ﱠﻘﺒﻮﻩ ﻭﺃﺭﺍﺩﻭﺍ ﺑﺈﳊﺎﺡ ﺷﺪﻳﺪ ﺃﻥ ﻳﺴﺤﻘﻮﺍ‬ ‫ﺍﻹﺳﻼﻡ ﺳﺤ ﹰﻘﺎ‪ .‬ﻓﻠﻤﺎ ﺗﻔﺎﹶﻗ ‪‬ﻢ ﺷ ‪‬ﺮﻫﻢ ﻭﺍﺳﺘﻮﺟﺒﻮﺍ ﺍﻟﻌﻘﺎﺏ ﻟﻘﺘﻠﻬﻢ ﻛﺜ ‪‬ﲑﺍ‬ ‫ﷲ ﻟﻠﻤﺴﻠﻤﲔ ﺑﻘﺘﺎﻝ ﻫﺆﻻﺀ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺩﻓﺎ ‪‬ﻋﺎ ﻋﻦ‬ ‫ﻣﻦ ﺍﻷﺑﺮﻳﺎﺀ‪ ،‬ﺃﹶﺫ ﹶﻥ ﺍ ُ‬ ‫ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﲪﺎﻳ ﹰﺔ ﳊﺮﻳﺔ ﺍﳋﻴﺎﺭ‪ .‬ﻭﻛﺎﻥ ﻫﺆﻻﺀ ﺍﻷﺷـﺮﺍﺭ ﻭﺃﻋـﻮﺍ‪‬ﻢ‪،‬‬ ‫ﺑﺴﺒﺐ ﺇﺭﺍﻗﺘﻬﻢ ﻟﻠﺪﻣﺎﺀ ﺍﻟﱪﻳﺌﺔ ﻋﺪﻭﺍﻧ‪‬ﺎ ﻭﻇﻠﻤ‪‬ﺎ ﺩﻭﳕﺎ ﻗﺘﺎﻝ ﺃﻭ ﺣـﺮﺏ‬ ‫ﻣﺸﺮﻭﻋﺔ‪ ،‬ﻭﺑﺴﺒﺐ ﺍﺳﺘﻴﻼﺋﻬﻢ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﳌﻘﺘﻮﻟﲔ‪ ،‬ﻗﺪ ﺍﺳـﺘﻮﺟﺒﻮﺍ‬ ‫ﺍﳌﻌﺎﻣﻠ ﹶﺔ ﺍﻟﻘﺎﺳﻴﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﺈﻥ ﻧﺒﻴﻨﺎ ﻗﺪ ﻋﻔﺎ ﻋﻦ ﲨﻴـﻊ‬ ‫ﻫﺆﻻﺀ ﺍﻷﺷﺮﺍﺭ ﻋﻨﺪ ﻓﺘﺢ ﻣﻜﺔ‪ .‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺰﻋﻢ ﺑﺄﻥ ﺍﻟـﻨﱯ ﺃﻭ‬ ‫ﺃﺻﺤﺎﺑﻪ ﻗﺪ ﺷﻨ‪‬ﻮﺍ ﺍﳊﺮﺏ ﻷﺟﻞ ﻧﺸﺮ ﺍﻟﺪﻳﻦ‪ ،‬ﰲ ﺣﲔ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪،‬‬ ‫ﺃﻭ ﺃﻛﺮﻫﻮﺍ ﺃﺣﺪ‪‬ﺍ ﻋﻠﻰ ﻗﺒﻮﻝ ﺍﻹﺳﻼﻡ‪ ،‬ﳋﻄﹲﺄ ﻓﺎﺣﺶ ﻭﻇﻠﻢ ﻋﻈﻴﻢ‪.‬‬

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‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﻋﺪﺍﻭﺓ ﻛﻞ ﻗﻮﻡ ﺿ ‪‬ﺪ ﺍﻹﺳﻼﻡ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﻌﺼﺮ ﻛﺎﻧﺖ ﻗﺪ ﺑﻠﻐﺖ ﺫﺭﻭ‪‬ﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﻌﺎﺭﺿﻮﻥ ﻋﺎﻛﻔﲔ ﻋﻠﻰ‬ ‫ﺗﺪﺑﲑ ﺍﻟﺪﺳﺎﺋﺲ ﻭﺍﳌﻜﺎﺋﺪ ﻻﺟﺘﺜﺎﺙ ﺷﺠﺮﺓ ﺍﻹﺳﻼﻡ‪ ،‬ﻇﺎﻧﲔ ﺃﻥ‬ ‫ﺍﳌﺴﻠﻤﲔ ﳎﺮ‪‬ﺩ ﺷﺮﺫﻣﺔ ﻗﻠﻴﻠﺔ ﻭﻓﺌﺔ ﻣﺒﺘﺪﻋﺔ؛ ﻭﻛﺎﻥ ‪‬ﻫ ‪‬ﻢ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬ ‫ﺍﻷﻋﺪﺍﺀ ﻫﻮ ﺍﻟﻘﻀﺎﺀ ﺍﻟﻌﺎﺟﻞ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻔﺮﻳﻖ ﴰﻠﻬﻢ ﺣﱴ ﻻ‬ ‫ﻳﺒﻘﻰ ﻫﻨﺎﻙ ﺧﻄﺮ ﻟﻨﻬﻮﺿﻬﻢ ﻭﺗﻘﺪ‪‬ﻣﻬﻢ؛ ﻭﻟﺬﻟﻚ ﻛﺎﻧﻮﺍ ﻳﻌﺎﺭﺿﻮﻥ‬ ‫ﺍﳌﺴﻠﻤﲔ ﻋﻨﺪ ﻛﻞ ﺧﻄﻮﺓ‪ ،‬ﻭﺇﺫﺍ ﹶﺃﺳﻠ ‪‬ﻢ ﺷﺨﺺ ﻣﻦ ﻗﺒﻴﻠﺔ ﻗﺘﻠﻮﻩ ﻋﻠﻰ‬ ‫ﺍﻟﻔﻮﺭ‪ ،‬ﺃﻭ ﻋﺮ‪‬ﺿﻮﺍ ﺣﻴﺎﺗﻪ ﻷﺷ ‪‬ﺪ ﺍﻷﺧﻄﺎﺭ‪ .‬ﻓﺮﲪﺔ ﺑﺎﳌﺴﻠﻤﲔ ﺍﳉﺪﺩ‬ ‫ﻓﺮﺽ ﺍﷲ ﻋﻨﺪﺋﺬ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﺍﳌﺘﻌﺼ‪‬ﺒﺔ ﺗﻌﺰﻳ ‪‬ﺮﺍ ﻭﻫﻮ ﺃﻥ‬ ‫ﳜﻀﻌﻮﺍ ﻟﻠﺤﻜﻢ ﺍﻹﺳﻼﻣﻲ ﺑﺄﺩﺍﺀ ﺍﳉﺰﻳﺔ ﻟﻪ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﻔﺘﺤﻮﺍ ﺃﺑﻮﺍﺏ‬ ‫ﺍﳊﺮﻳﺔ ﻟﻺﺳﻼﻡ؛ ﻭﻛﺎﻥ ﺍﳍﺪﻑ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺗﺰﻭﻝ ﺍﻟﻌﻘﺒﺎﺕ ﻣﻦ‬ ‫ﻃﺮﻳﻖ ﻣ‪‬ﻦ ﺃﺭﺍﺩ ﺍﻹﳝﺎﻥ‪ .‬ﻭﺍﳊﻖ ﺃﻥ ﺫﻟﻚ ﺃﻳﻀ‪‬ﺎ ﻛﺎﻥ ﺭﲪ ﹰﺔ ﻣﻦ ﺍﷲ‬ ‫ﺑﺄﻫﻞ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻓﻴﻪ ﺣﻴﻒ ﺃﻭ ﻇﻠﻢ ﺑﺄﺣﺪ‪.‬‬ ‫ﻭﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﻣﻠﻮﻙ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺮﺍﻫﻦ ﻻ ﳛﻮﻟﻮﻥ‬ ‫ﺩﻭﻥ ﺍﳊﺮﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻻ ﳝﻨﻌﻮﻥ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻔﺮﺍﺋﺾ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻻ ﻳﻘﺘﻠﻮﻥ ‪‬ﻣﻦ ﺩﺧﻞ ﻣﻦ ﻣﻠﹼﺘﻬﻢ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻻ‬ ‫ﻳ ‪‬ﺰﺟ‪‬ﻮ‪‬ﻢ ﰲ ﺍﻟﺴﺠﻮﻥ‪ ،‬ﻭﻻ ﻳ‪‬ﺬﻳﻘﻮ‪‬ﻢ ﺃﻟﻮﺍﻥ ﺍﻟﻌﺬﺍﺏ؛ ﻓﻤﺎ ﺍﻟﺪﺍﻋﻲ‬ ‫ﻒ ﺿﺪ‪‬ﻫﻢ!‬ ‫ﺇﺫﻥ ﺃﻥ ﻳﺮﻓﻊ ﺍﻹﺳﻼﻡ ﺍﻟﺴﻴ ‪‬‬ ‫ﻭﺍﻟﻮﺍﺿﺢ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﱂ ﻳﺄﻣﺮ ﺑﺎﳉﱪ ﻭﺍﻹﻛﺮﺍﻩ ﻗﻂ‪ .‬ﻓﺈﻧﻨﺎ ﻟﻮ‬ ‫ﺃﻣﻌ‪‬ﻨﺎ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻭﻛﺘﺐ ﺍﳊﺪﻳﺚ ﻭﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ‬ ‫ﻒ ﻟﻨﺎ‬ ‫ﺸ ‪‬‬ ‫ﲨﻴﻌ‪‬ﺎ‪ ،‬ﺃﻭ ﲰﻌﻨﺎﻫﺎ ﻣﻦ ﺃﺣﺪ ﺑﺈﻣﻌﺎﻥ ﻭﺗﺪﺑ‪‬ﺮ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻟ ﹶﻜ ‪‬‬ ‫ﻉ ﺍﻟﻮﺍﺳﻊ ﺑﻜﻞ ﺗﺄﻛﻴﺪ ﺃﻥ ﺍ‪‬ﺎﻡ ﺍﻹﺳﻼﻡ ﺑﺮﻓﻊ ﺍﻟﺴﻴﻒ‬ ‫ﻫﺬﺍ ﺍﻻﻃﻼ ‪‬‬ ‫ﻷﺟﻞ ﻧﺸﺮ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻘﻮﺓ ﹶﻟ ‪‬ﻬ ‪‬ﻮ ‪‬ﺘﺎ ﹲﻥ ﻋﻈﻴﻢ ﻭﺍﻓﺘﺮﺍﺀ ﳐﺠﻞ؛ ﻭﺇﻥ ﻫﻮ‬ ‫ﺇﻻ ﺯﻋﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺭﺳﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺣﺎﺩﻳﺚ ﻭﻛﺘﺐ ﺗﺎﺭﻳﺦ‬

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‫ﺍﻹﺳﻼﻡ ﺍﳌﻮﺛﻮﻕ ‪‬ﺎ ﺩﺭﺍﺳﺔ ﳏﺎﻳﺪﺓ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﺑﻞ ﺑﺬﻟﻮﺍ‬ ‫ﺟﻬﺪﻫﻢ ﰲ ﺍﻟﺘﺰﻭﻳﺮ ﻭﺍﻻﻓﺘﺮﺍﺀ‪ .‬ﻭﻟﻜﻨﲏ ﻋﻠﻰ ﻋﻠﻢ ﺃﻧﻪ ﻗﺪ ﺍﻗﺘﺮﺏ ﺍﻵﻥ‬ ‫ﻒ ﻫﺬﻩ ﺍﻟﺒﻬﺘﺎﻧﺎﺕ‪.‬‬ ‫ﺍﻟﺰﻣ ‪‬ﻦ ﺍﻟﺬﻱ ﻳﺪﺭﻙ ﻓﻴﻪ ﺍﳌﺘﻌﻄﹼﺸﻮﻥ ﻟﻠﺤﻖ ﺯﻳ ‪‬‬ ‫ﺇﺫ ﹾﻥ ﻓﻜﻴﻒ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺼﻢ ﺑﺎﻹﻛﺮﺍﻩ ﻭﺍﳉﱪ ﺩﻳﻨ‪‬ﺎ ﻳ‪‬ﻌﻠﹼﻤﻨﺎ ﻛﺘﺎﺑ‪‬ﻪ‬ ‫ﺍﻟﻘﺮﺁ ﹸﻥ ﺍﻟﻜﺮﱘ ﰲ ﺻﺮﺍﺣﺔ ﺗﺎﻣﺔ ﺃﻥ ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ‪ .‬ﻭﻫﻞ‬ ‫ﱯ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻇﻞ ﻳﻮﺻﻲ‬ ‫ﳛ ‪‬ﻖ ﻟﻨﺎ ﺃﻥ ﻧﺘ‪‬ﻬﻢ ﺑﻌﻘﻴﺪﺓ ﺍﻹﻛﺮﺍﻩ ﺫﻟﻚ ﺍﻟﻨ ‪‬‬ ‫ﺃﺻﺤﺎ‪‬ﺑﻪ ﻃﻮﺍﻝ ﺛﻼﺛﺔ ﻋﺸﺮ ﻋﺎﻣ‪‬ﺎ ﰲ ﻣﻜﹼﺔ ﺍﳌﻌﻈﹼﻤﺔ‪ ،‬ﺑﺄﻥ ﻻ ﻳﻘﺎﺑﻠﻮﺍ‬ ‫ﺍﻟﺸﺮ ﺑﺎﻟﺸﺮ‪ ،‬ﻭﺃﻥ ﻳﻈﻠﻮﺍ ﻣﺘﻤﺴﻜﲔ ﺑﺄﻫﺪﺍﺏ ﺍﻟﺼﱪ؟ ﻧﻌﻢ‪ ،‬ﻟـ ‪‬ﻤﺎ‬ ‫ﲡﺎﻭﺯ ﻋﺪﻭﺍﻥ ﺍﻷﻋﺪﺍﺀ ﺍﳊﺪﻭ ‪‬ﺩ ﻛﻠﻬﺎ‪ ،‬ﻭﺗﺄﻟﹼﺒﺖ ﲨﻴﻊ ﺍﻟﺸﻌﻮﺏ ﻟﻠﻘﻀﺎﺀ‬ ‫ﻋﻠﻰ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻗﺘﻀﺖ ﻏﲑ ﹸﺓ ﺍﷲ ﺃﻥ ﻳ‪‬ﻘﺘ‪‬ﻞ ﺑﺎﳊﹸﺴﺎﻡ ﻣ‪‬ﻦ ﻳﺮﻓﻊ‬ ‫ﺍﳊﺴﺎﻡ‪‬؛ ﻭﺇﻻ ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﻌﻠﹼﻢ ﺍﻹﻛﺮﺍﻩ ﻣﻄﻠ ﹰﻘﺎ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﺍﻹﻛﺮﺍﻩ‬ ‫ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ ﳌﺎ ﺍﺳﺘﻄﺎﻉ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺃﻥ ﻳﻘﺪ‪‬ﻣﻮﺍ ﻋﻨﺪ‬ ‫ﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﺃﺳﻮ ﹶﺓ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﻓﺎﺀ ﻛﺎﳌﺆﻣﻨﲔ ﺍﻟﺼﺎﺩﻗﲔ‪ .‬ﻭﺇﻥ ﻭﻓﺎﺀ‬ ‫ﺃﺻﺤﺎﺏ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﻭﻧﺒﻴﻨﺎ ﻷﻣ ‪‬ﺮ ﻏﲏ ﻋﻦ ﺍﻟﺒﻴﺎﻥ ﻛﻠﻴﺔﹰ؛ ﺇﺫ ﻻ‬ ‫ﳜﻔﻰ ﻋﻠﻰ ﺃﺣﺪ ﺃﻥ ﻣﻮﺍﻗﻒ ﺻﺪﻗﻬﻢ ﻭﻭﻓﺎﺋﻬﻢ ﻗﺪ ﺑﻠﻐﺖ ﻣﻦ ﺍﻟﻌﻈﻤﺔ‬ ‫ﲝﻴﺚ ﻻ ﻳﻮﺟﺪ ﳍﺎ ﻧﻈﲑ ﰲ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ‪ .‬ﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﻮﻓﻴﺔ ﱂ‬ ‫ﺗﺘﺨ ﱠﻞ ﻋﻦ ﺻﺪﻗﻬﺎ ﻭﻭﻓﺎﺋﻬﺎ ﺣﱴ ﲢﺖ ﻇﻼﻝ ﺍﻟﺴﻴﻮﻑ‪ ،‬ﺑﻞ ﺃﺑﺪﺕ ﰲ‬ ‫ﺳﺒﻴﻞ ﺍﻟﻮﻓﺎﺀ ﻟﻨﺒﻴﻬﺎ ﺍﳌﻘﺪ‪‬ﺱ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﻟﺼﺪﻕ ﻣﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﻠﻰ‬ ‫ﺑﻪ ﺃﻱ ﺇﻧﺴﺎﻥ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻗﻠﺒﻪ ﻭﺻﺪﺭﻩ ﻣﻨ ‪‬ﻮ ‪‬ﺭﻳﻦ ﺑﺎﻹﳝﺎﻥ‪.‬‬ ‫ﻭﲨﻠﺔ ﺍﻟﻘﻮﻝ ﹶﺃ ﹾﻥ ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃﻥ ﺍﳊﺮﻭﺏ ﺍﻹﺳﻼﻣﻴﺔ‬ ‫ﻻ ﲣﺮﺝ ﻋﻦ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﺍﻟﺪﻓﺎﻋﻴﺔ‪ ،‬ﺃﻱ ﺩﻓﺎﻋ‪‬ﺎ ﻋﻦ ﺍﻟﻨﻔﺲ‪.‬‬ ‫ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪) .٢٥٧ :‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺍﻟﻘﺼﺎﺻﻴﺔ‪ ،‬ﺃﻱ ﻋﻘﺎ‪‬ﺑﺎ ﳌﻦ ﻳﺴﻔﻚ ﺍﻟﺪﻣﺎﺀ‪.‬‬ ‫ﺍﻟﺘﺤﺮﻳﺮﻳﺔ‪ ،‬ﺃﻱ ﺗﻮﻃﻴﺪ‪‬ﺍ ﻟﻠﺤﺮﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻛﺴ ‪‬ﺮﺍ ﻟﺸﻮﻛ ِﺔ ﺍﻟ ﹸﻘﻮﻯ‬ ‫ﺍﻟﻌﺪﻭﺍﻧﻴﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻘﺘﻞ ﺍﳌﺴﻠﻤﲔ ﺑﺴﺒﺐ ﺇﺳﻼﻣﻬﻢ‪.‬‬ ‫ﻓﺒﻤﺎ ﺃﻥ ﺍﻹﺳﻼﻡ ﺧﺎ ٍﻝ ﻣﻦ ﺃﻱ ﺗﻌﻠﻴﻢ ﻹﺩﺧﺎﻝ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻗﺴﺮ‪‬ﺍ ﺃﻭ‬ ‫ﺖ ﺃﻥ ﺍﻻﻧﺘﻈﺎﺭ ﻟﻈﻬﻮﺭ ﻣﻬﺪﻱ ﺳﻔﹼﺎﻙ ﺃﻭ ﻣﺴﻴ ٍﺢ‬ ‫‪‬ﺪﻳﺪ‪‬ﺍ ﺑﺎﻟﻘﺘﻞ ﻓﹶﺜ‪‬ﺒ ‪‬‬ ‫ﺚ‬ ‫ﺡ ﺃﻣ ‪‬ﺮ ﻟﻐﻮ ﺑﺎﻃﻞ ﻋﻠﻰ ﺍﻹﻃﻼﻕ؛ ﺇﺫ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ‪‬ﻳﺒﻌ ﹶ‬ ‫ﺳﻔﹼﺎ ٍ‬ ‫ﺃﺣﺪ ﻟﻴﺴﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻣﻦ ﺃﺟﻞ ﺇﺩﺧﺎﻝ ﺍﻟﻨﺎﺱ ﰲ ﺍﻹﺳﻼﻡ ﺧﻼﻓﹰﺎ‬ ‫ﻟﻠﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻴﺲ ﳑﺎ ﻳﺴﺘﺤﻴﻞ ﻓﻬﻤ‪‬ﻪ ﺃﻭ ﻳﺘﻌﺬﺭ‪،‬‬ ‫ﻭﻟﻜﻦ ﺍﳌﻄﺎﻣﻊ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻗﺪ ﺩﻓﻌﺖ ﺟﻬ‪‬ﺎﻝ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﺍﳋﺎﻃﺌﺔ؛ ﻷﻥ ﻣﻌﻈﻢ ﺍﳌﺸﺎﺋﺦ ﻗﺪ ﺍﳔﺪﻋﻮﺍ ﻓﻈﻨﻮﺍ ﺃﻥ ﺣﺮﻭﺏ ﺍﳌﻬﺪﻱ‬ ‫ﺍﳌﻮﻋﻮﺩ ﺳﺘﻌﻮﺩ ﻋﻠﻴﻬﻢ ﲟﻐﺎﱎ ﻛﺜﲑﺓ ﲝﻴﺚ ﻳﻌﺠﺰﻭﻥ ﻋﻦ ﺍﻻﺣﺘﻔﺎﻅ‬ ‫‪‬ﺎ‪ .‬ﻭﲟﺎ ﺃﻥ ﻣﻌﻈﻢ ﻣﺸﺎﺋﺦ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻓﻘﺮﺍﺀ ﺟﺪ‪‬ﺍ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ‪ ،‬ﻓﻼ‬ ‫ﻳﱪﺣﻮﻥ ﰲ ﺍﻧﺘﻈﺎﺭ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻬﺪﻱ ﻟﻴ ﹶﻞ ‪‬ﺎ ‪‬ﺭ‪ ،‬ﻟﻌﻠﹼﻬﻢ ﻳﻘﻀﻮﻥ ‪‬ﺬﻩ‬ ‫ﺍﻟﻄﺮﻳﻘﺔ ﻣﺂﺭ‪‬ﺑﻬﻢ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ؛ ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﻳﻨﺎﺻﺒﻮﻥ ﺍﻟﻌﺪﺍﺀ ﻛ ﱠﻞ ‪‬ﻣﻦ‬ ‫ﻳ‪‬ﻨﻜﺮ ﻇﻬﻮﺭ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﻬﺪﻱ‪ ،‬ﻭﻻ ﻳﻠﺒﺜﻮﻥ ﺃﻥ ﻳﻜ ﹼﻔﺮﻭﻩ ﻭﻳﻄﺮﺩﻭﻩ ﻣﻦ‬ ‫ﺖ ﺃﻧﺎ ﺃﻳﻀ‪‬ﺎ ﻛﺎﻓﺮ‪‬ﺍ ﻋﻨﺪﻫﻢ‬ ‫ﺣﻈﲑﺓ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻟﻸﺳﺒﺎﺏ ﻧﻔﺴﻬﺎ ﺃﺻﺒﺤ ‪‬‬ ‫ﻷﻧﲏ ﻻ ﺃﻋﺘﻘﺪ ﺑﻈﻬﻮﺭ ﻣﻬﺪﻱ ﺩﻣﻮﻱ ﻭﻻ ﻣﺴﻴﺢ ﺳﻔﹼﺎﻙ ﻛﻬﺬﺍ‪ ،‬ﺑﻞ‬ ‫ﺃﻛﺮﻩ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺴﺨﻴﻔﺔ ﺃﺷ ‪‬ﺪ ﺍﻟﻜﺮﺍﻫﻴﺔ‪.‬‬ ‫ﻭﻟﻴﺲ ﺳﺒﺐ ﺗﻜﻔﲑﻫﻢ ﺇﻳ‪‬ﺎﻱ ﳎﺮ‪‬ﺩ ﺭﻓﻀﻲ ﻟﻌﻘﻴﺪ‪‬ﻢ ﺍﳌﺰﻋﻮﻣﺔ‪ ،‬ﺑﻞ‬ ‫ﻫﻨﺎﻙ ﺳﺒﺐ ﺁﺧﺮ ﺃﻳﻀ‪‬ﺎ ﻭﻫﻮ ﺃﻧﲏ ﻗﺪ ﺃﻋﻠﻨﺖ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻭﺣﻲ ﺍﷲ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﺑﺄﻧﲏ ﺃﻧﺎ ﺫﻟﻚ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻭﺍﻗﻊ‬ ‫ﺍﻷﻣﺮ ﻣﻬﺪﻱ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻗﺪ ‪‬ﺑﺸ‪‬ﺮ ﲟﺠﻴﺌﻪ ﰲ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﻭﺍﻷﺣﺎﺩﻳﺚ‪ .‬ﻏﲑ ﺃﻧﲏ ﻻ ﺃﲪﻞ ﺍﻟﺴﻴﻮﻑ ﻭﻻ ﺍﻟﺒﻨﺎﺩﻕ‪ ،‬ﺑﻞ ﻗﺪ‬ ‫ﺃﻣﺮﱐ ﺍﷲ ﺃﻥ ﺃﺩﻋﻮ ﺍﻟﻨﺎﺱ ﺑﻜ ﹼﻞ ﻟﲔ ﻭﺭﻓﻖ ﻭﺣﻠﻢ ﻭﺗﻮﺍﺿﻊ‪ ،‬ﺇﱃ‬

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‫ﺍﻹﻟﻪ ﺍﳊﻖ‪ ،‬ﺍﻷﺯﱄ‪ ،‬ﻏﲑ ﺍﳌﺘﻐﲑ‪ ،‬ﺍﻟﻘﺪ‪‬ﻭﺱ‪ ،‬ﺍﳊﻠﻴﻢ‪ ،‬ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﻟﻌﺪﻝ‪.‬‬ ‫ﺇﻧﲏ ﺃﻧﺎ ﺍﻟﻨﻮﺭ ﳍﺬﺍ ﺍﻟﻌﺼﺮ ﺍﳌﻈﻠﻢ‪ ،‬ﻭﻣ‪‬ﻦ ﺗﺒﻌﲏ ﻓﺴﻮﻑ ﻳ‪‬ﺠ‪‬ﻨﺐ ﺗﻠﻚ‬ ‫ﻱ ﻭﺍﳊﻔ ‪‬ﺮ ﺍﻟﱵ ﺃﻋﺪ‪‬ﻫﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻠﺴﺎﺋﺮﻳﻦ ﰲ ﺍﻟﻈﻼﻡ‪ .‬ﻟﻘﺪ ﺑﻌﺜﲏ‬ ‫ﺍ ﹶﳌﻬﺎﻭ ‪‬‬ ‫ﺍﷲ ُﻷﺭﺷﺪ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﻹﻟﻪ ﺍﳊﻖ ﺑﺴﻠﻢ ﻭﺣﻠﻢ‪ ،‬ﻭﻷﺷ‪‬ﻴﺪ ﻣﻦ ﺟﺪﻳﺪ‬ ‫ﺕ ﲰﺎﻭﻳﺔ‬ ‫ﷲ ﺁﻳﺎ ٍ‬ ‫ﺑﻨﺎ َﺀ ﺍﳌﹸﺜﻞ ﺍﳋﻠﻘﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻟﻘﺪ ﻭﻫﺐ ﱄ ﺍ ُ‬ ‫ﺐ ﻣﻦ ﻋﻨﺪﻩ‪،‬‬ ‫ﺏ ﺍﳊﻖ‪ ،‬ﻭﹶﺃﻇ ‪‬ﻬ ‪‬ﺮ ﻟﺘﺄﻳﻴﺪﻱ ﺍﻟﻌﺠﺎﺋ ‪‬‬ ‫ﻟﻴﻄﻤﺌﻦ ‪‬ﺎ ﻃﻼ ‪‬‬ ‫ﻭﻛﺸﻒ ﻋﻠ ‪‬ﻲ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ ﻭﺃﺳﺮﺍﺭ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﱵ ﻫﻲ ﺍﳌﻌﻴﺎﺭ ﺍﳊﻘﻴﻘﻲ‬ ‫ﻑ‬ ‫ﳌﻌﺮﻓﺔ ﺍﻟﺼﺎﺩﻗﲔ ﲝﺴﺐ ﻛﺘﺐ ﺍﷲ ﺍﳌﻘﺪ‪‬ﺳﺔ‪ .‬ﻭﻭﻫﺐ ﱄ ﺍﳌﻌﺎﺭ ‪‬‬ ‫ﺱ ﺍﻟﻜﺎﺭﻫﺔ ﻟﻠﺤﻖ‬ ‫ﺍﳌﻘﺪﺳﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ؛ ﻓﻌﺎﺩﺗﲏ ﺑﺴﺒﺒﻬﺎ ﺍﻟﻨﻔﻮ ‪‬‬ ‫ﻭﺍﻟﺮﺍﺿﻴﺔ ﺑﺎﻟﻈﻼﻡ؛ ﻭﻟﻜﻨﲏ ﻋﺎﺯﻡ ﻋﻠﻰ ﻣﺆﺍﺳﺎﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺎ ﺍﺳﺘﻄﻌﺖ‬ ‫ﻼ‪.‬‬ ‫ﺇﱃ ﺫﻟﻚ ﺳﺒﻴ ﹰ‬ ‫ﻭﺇﻥ ﺃﻋﻈﻢ ﻣﺆﺍﺳﺎﺓ ﻟﻠﻤﺴﻴﺤﻴـﲔ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﻫﻲ ﺃﻥ‬ ‫ﻧﻠﻔﺖ ﺃﻧﻈﺎﺭﻫﻢ ﺇﱃ ﺫﻟﻚ ﺍﻹﻟﻪ ﺍﳊﻖ ﺍﻟﺬﻱ ﻫﻮ ﺃﲰﻰ ﻣﻦ ﺍﻟﻮﻻﺩﺓ‬ ‫ﻭﺍﳌﻮﺕ ﻭﺍﻷﱂ ﻭﺍﻟﻮﺟﻊ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﻘﺎﺋﺺ‪ .‬ﺫﻟﻚ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﺧﻠﻖ‬ ‫ﻱ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺳﺠ‪‬ﻞ‬ ‫ﲨﻴﻊ ﺍﻷﺟﺴﺎﻡ ﻭﺍﻷﺟﺮﺍﻡ ﺍﻟﺒﺪﺍﺋﻴﺔ ﰲ ﺷﻜ ٍﻞ ﹸﻛﺮﻭ ‪‬‬ ‫ﻼ ﻋﻠﻰ ﺃﻥ ﺫﺍﺗﻪ ﺗﺘﺼﻒ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﻛﻤﺎ‬ ‫ﰲ ﺳﻨﻨﻪ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺩﻟﻴ ﹰ‬ ‫ﻳﻮﺣﻲ ﺍﻟﺸﻜ ﹸﻞ ﺍﻟﻜﺮﻭﻱ‪ ،‬ﻓﻠﺬﻟﻚ ﱂ ‪‬ﻳﺨﹶﻠﻖ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺒﺴﻴﻄﺔ‬ ‫ﰲ ﺷﻜﻞ ﻣﺜﻠﺚ‪ ..‬ﺃﻋﲏ ﺃﻥ ﻣﺎ ﺧﻠﻘﺘ‪‬ﻪ ﻳ ‪‬ﺪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﺪ ﺑﺪﺍﻳﺔ ﺍﻟﻜﻮﻥ‬ ‫ﻛﺎﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻌﻨﺎﺻﺮ ﺍﻷﺧﺮﻯ‪،‬‬ ‫ﻱ ﺍﻟﺸﻜﻞ‪ ،‬ﻭﺇﻥ ﰲ ﻛﺮﻭﻳﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻟﺪﻻﻟ ﹰﺔ ﻋﻠﻰ‬ ‫ﻛﺎﻥ ﻛﻠﹼﻪ ﻛﺮﻭ ‪‬‬ ‫ﻒ‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻟﺬﻟﻚ ﻓﺈﻥ ﺃﻓﻀﻞ ﻃﺮﻳﻖ ﳌﺆﺍﺳﺎﺓ ﺍﳌﺴﻴﺤﻴـﲔ ﻭﺍﻟﻌﻄ ِ‬ ‫ﻋﻠﻴﻬﻢ ﺣﻘ‪‬ﺎ ﻫﻮ ﺇﺭﺷﺎﺩﻫﻢ ﺇﱃ ﺫﻟﻚ ﺍﻹﻟﻪ ﺍﳊﻖ ﺍﻟﺬﻱ ﻳﻨـﺰﻫﻪ ﻋﻦ‬ ‫ﺍﻟﺘﺜﻠﻴﺚ ﻛ ﱡﻞ ﻣﺎ ﺧﻠﻘﻪ ﺑﻴﺪﻩ ‪.‬‬ ‫ﻭﺇﻥ ﺃﻋﻈﻢ ﻣﺆﺍﺳﺎﺓ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﻧﻘﻮﻡ ﺑﺈﺻﻼﺡ ﺣﺎﻟﺘﻬﻢ ﺍﳋﹸﻠﻘﻴﺔ‪،‬‬

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‫ﻭﻧﺒﺪ‪‬ﺩ ﻣﺎ ﺭﺳﺦ ﰲ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﺣﻮﻝ ﻇﻬﻮﺭ ﻣﻬﺪﻱ ﻭﻣﺴﻴﺢ ﺳﻔﹼﺎ ﹶﻛﲔ‪،‬‬ ‫ﻣﻦ ﺃﻣﺎ ٍﻥ ﺑﺎﻃﻠﺔ ﻣﻨﺎﻓﻴﺔ ﲤﺎﻣ‪‬ﺎ ﻟﺘﻌﺎﻟﻴﻢ ﺍﻹﺳﻼﻡ‪.‬‬ ‫ﺖ ﺃﻥ ﺍﻋﺘﻘﺎﺩ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ‬ ‫ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﻛﺘﺒ ‪‬‬ ‫ﺑﻈﻬﻮﺭ ﻣﻬﺪﻱ ﺳﻔﹼﺎ ٍﻙ ﻳﻨﺸﺮ ﺍﻹﺳﻼﻡ ﲝ ‪‬ﺪ ﺍﻟﺴﻴﻒ‪ ،‬ﻻﻋﺘﻘﺎ ‪‬ﺩ ﻳ‪‬ﺨﺎﻟﻒ‬ ‫ﺗﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﻥ ﻫﻮ ﺇﻻ ﻧﺘﺎﺝ ﺃﻫﻮﺍﺋﻬﻢ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ .‬ﻭﻛﻔﻰ ﲟﺴﻠﻢ‬ ‫ﺻﺎﱀ ﳏﺐ ﻟﻠﺤﻖ‪ ،‬ﺭﺍﺩ ‪‬ﻋﺎ ﻋﻦ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﺃﻥ ﻳﻘﺮﺃ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﳊﻜﻴﻢ ﻗﺮﺍﺀ ﹰﺓ ﻣﺘﺄﻧﻴﺔ‪ ،‬ﻭﺃﻥ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ﻭﻗﻔ ﹶﺔ ﺗﺪﺑﺮ ﻭﺇﻣﻌﺎﻥ‪ ،‬ﻟﻴﺪﺭﻙ‬ ‫ﻛﻴﻒ ﺃﻥ ﻛﻼﻡ ﺍﷲ ﺍﳌﻘﺪﺱ ﻳﻌﺎﺭﺽ ‪‬ﺪﻳﺪ ﺃﺣﺪ ﺑﺎﻟﻘﺘﻞ ﺣﱴ ﻳﺴﻠﻢ‪.‬‬ ‫ﻓﻬﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻭﺣﺪﻩ ﻳﻜﻔﻲ ﻟﺪﺣﺾ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻋﻄﻔﻲ ﻋﻠﻰ ﻫﺆﻻﺀ ﻗﺪ ﺩﻓﻌﲏ ﻷﻥ ﺃﺅﻛﹼﺪ ﻋﻠﻰ ﺑﻄﻼ‪‬ﺎ ﺑﺸﻮﺍﻫﺪ‬ ‫ﺗﺎﺭﳜﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺩﻟﹼﺔ ﺍﻟﺒﻴ‪‬ﻨﺔ‪ .‬ﻓﺴﻮﻑ ﹸﺃﺑﺮﻫﻦ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬ ‫ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﳝﺖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﱂ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪،‬‬ ‫ﻓﻼ ﻳ‪‬ﺮﺟﻰ ﻧﺰﻭﻟﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﻷﺭﺽ ﺃﺑﺪ‪‬ﺍ؛ ﺑﻞ ﺗ‪‬ﻮﻓﹼﻲ ﰲ ﺳﺮﻳﻨﻐﺮ‬ ‫ﺑﻜﺸﻤﲑ ﺑﻌﺪ ﺃﻥ ‪‬ﻋ ‪‬ﻤﺮ ﻣﺎﺋ ﹰﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﻗﱪ‪‬ﻩ ﻳﻮﺟﺪ ﰲ ﺣﺎﺭﺓ‬ ‫ ﻭﺭﺩ ﰲ ﻛﻨـﺰ ﺍﻟﻌﻤ‪‬ﺎﻝ )ﻓﻀﺎﺋﻞ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﳎﻤ ﹰﻼ ﻭﻣﻔﺼﻼﹰ‪ ،‬ﻓـﺼﻞ ﰲ ﻓـﻀﻠﻬﻢ‬ ‫ﳎﻤﻼﹰ‪ ،‬ﻓﺎﻃﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ‪ ،‬ﻣﻜﺘﺒﺔ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻄﺒﻌﺔ ﺍﻟﺜﻘﺎﻓـﺔ‪ ،‬ﺣﻠـﺐ‪،‬‬ ‫ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ ،‬ﺻﻔﺤﺔ ‪٦٧٦‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪" :(٣٧٧٣٢‬ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻥ ﺭﺳـﻮﻝ‬ ‫ﺖ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﷲ ﰲ ﻣﺮﺿﻪ ﺍﻟﺬﻱ ﻗﹸﺒﺾ ﻓﻴﻪ ﻗﺎﻝ‪ :‬ﻳﺎ ﻓﺎﻃﻤﺔ ﻳﺎ ﺑﻨﱵ‪ ،‬ﹶﺃ ‪‬ﺣﻨِﻲ ﻋﻠﻲ‪ ،‬ﻓﺄ ‪‬ﺣ‪‬ﻨ ‪‬‬ ‫ﺖ ﻋﻨﻪ ﺗﺒﻜﻲ ﻭﻋﺎﺋﺸ ﹸﺔ ﺣﺎﺿﺮﺓ‪ .‬ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺑﻌﺪ‬ ‫ﻓﻨﺎﺟﺎﻫﺎ ﺳﺎﻋﺔﹰ‪ ،‬ﰒ ﺍﻧﻜﺸﻔ ‪‬‬ ‫ﺖ ﻋﻠﻴﻪ‪ ،‬ﻓﻨﺎﺟﺎﻫﺎ ﺳﺎﻋﺔﹰ‪ ،‬ﰒ ﺍﻧﻜﺸﻔﺖ ﻋﻨﻪ ﺗـﻀﺤ‪‬ﻚ‪.‬‬ ‫ﺤ‪‬ﻨ ‪‬‬ ‫ﺫﻟﻚ ﺳﺎﻋ ﹰﺔ‪ :‬ﺍ ‪‬ﺣﻨِﻲ ﻋﻠﻲ‪ ،‬ﻓ ‪‬‬ ‫ﺖ ﺭﺃﻳﺘِﻪ‬ ‫ﺖ ﺭﺳﻮﻝ ﷲ‪ ،‬ﺃﺧﺒِﺮﻳﲏ ﲟﺎﺫﺍ ﻧﺎﺟﺎ ِﻙ ﺃﺑﻮﻙ؟ ﻗﺎﻟﺖ‪ :‬ﺃﻭﺷﻜ ِ‬ ‫ﻓﻘﺎﻟﺖ ﻋﺎﺋﺸﺔ‪ :‬ﻳﺎ ﺑﻨ ‪‬‬ ‫ﺖ ﺃﱐ ﺃﺧﱪ ﺑﺴﺮ‪‬ﻩ ﻭﻫﻮ ﺣﻲ‪‬؟ ﻓﺸ ‪‬ﻖ ﺫﻟﻚ ﻋﻠﻰ ﻋﺎﺋﺸﺔ‬ ‫ﻧﺎﺟﺎﱐ ﻋﻠﻰ ﺣﺎﻟﹶﻲ ﺳﺮ‪ ،‬ﰒ ﻇﻨﻨ ِ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺳ ‪‬ﺮ ﺩﻭ‪‬ﺎ ﻓﻠﻤﺎ ﻗﺒﻀﻪ ﺍﷲ ﺇﻟﻴﻪ ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﻟﻔﺎﻃﻤﺔ‪ :‬ﺃﻻ ﲣﱪﻳﲏ ﺫﻟﻚ ﺍﳋﱪ‪‬؟‬ ‫ﻗﺎﻟﺖ‪ :‬ﺃﻣﺎ ﺍﻵﻥ ﻓﻨﻌ ‪‬ﻢ‪ .‬ﻧﺎﺟﺎﱐ ﰲ ﺍﳌﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻓﺄﺧﱪﱐ ﺃﻥ ﺟﱪﻳﻞ ﻛـﺎﻥ ﻳﻌﺎﺭﺿـﻪ‬ ‫ﻥ ﺍﻟﻌﺎ ‪‬ﻡ ﻣـﺮﺗﲔ؛ ﻭﺃﺧـﱪﻩ ﺃﻧـﻪ ﱂ ‬ ‫ﺍﻟﻘﺮﺁ ﹶﻥ ﰲ ﻛﻞ ﻋﺎﻡ ﻣﺮﺓﹰ‪ ،‬ﻭﺃﻧﻪ ﻋﺎﺭﺿﻪ ﺍﻟﻘﺮﺁ ﹶ‬

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‫"ﺧﺎﻧﻴﺎﺭ" ﺑﺴﺮﻳﻨﻐﺮ‪.‬‬ ‫ﺖ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﱃ ﻋﺸﺮﺓ ﺃﺑﻮﺍﺏ‬ ‫ﻭﺗﻮﺿﻴﺤ‪‬ﺎ ﻟﻠﻤﺮﺍﺩ‪ ،‬ﻗﺪ ﻗﺴﻤ ‪‬‬ ‫ﻭﺧﺎﲤﺔ ﻛﺎﻵﰐ‪:‬‬ ‫‪ .١‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ‪‬ﺬﺍ ﺍﻟﺼﺪﺩ ﰲ ﺍﻹﳒﻴﻞ‪.‬‬ ‫‪ .٢‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﻋﺜﺮﻧﺎ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﳊﺪﻳﺚ‪.‬‬ ‫‪ .٣‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ﰲ ﻛﺘﺐ ﺍﻟﻄﺐ‪.‬‬ ‫‪ .٤‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﻋﺜﺮﻧﺎ ﻋﻠﻴﻬﺎ ﰲ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬ ‫‪ .٥‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﺑﻠﻐﺘﻨﺎ ﺑﺎﳌﺸﺎﻓﻬﺔ ﺍﳌﺘﻮﺍﺗﺮﺓ‪.‬‬ ‫‪ .٦‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﺍﺳﺘﻨﺒﻄﻨﺎﻫﺎ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﱵ ﺗﻌﻀﺪ ﺑﻌﻀﻬﺎ‬ ‫ﺑﻌﻀ‪‬ﺎ‪.‬‬ ‫‪ .٧‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﲨﻌﻨﺎﻫﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ‪.‬‬ ‫‪ .٨‬ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﻛﺸﻔﻬﺎ ﺍﻟﻮﺣ ‪‬ﻲ ﺍﻹﳍﻲ ﺍﻟﻨﺎﺯﻝ ﻋﻠﻴﻨﺎ ﺃﺧﲑ‪‬ﺍ‪.‬‬ ‫ﻫﺬﻩ ﲦﺎﻧﻴﺔ ﺃﺑﻮﺍﺏ‪.‬‬ ‫‪ .٩‬ﻭﺍﻟﺒﺎﺏ ﺍﻟﺘﺎﺳﻊ ﺳﻴﺘﻀﻤﻦ ﻣﻘﺎﺭﻧ ﹰﺔ ﻭﺟﻴﺰﺓ ﺑﲔ ﺍﻹﺳﻼﻡ‬ ‫ﻭﺍﳌﺴﻴﺤﻴﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺗﻌﺎﻟﻴﻤﻬﻤﺎ‪ ،‬ﻛﻤﺎ ﺳﻴﺤﻮﻱ ﺍﻟﱪﺍﻫﲔ‬ ‫ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺻﺪﻕ ﺍﻹﺳﻼﻡ‪.‬‬ ‫‪ .١٠‬ﻭﺍﻟﺒﺎﺏ ﺍﻟﻌﺎﺷﺮ ﺳﻴﺤﺘﻮﻱ ﻋﻠﻰ ﺷﺮﺡ ﻭﺍﻑ ‪ -‬ﳊ ‪‬ﺪ ﻣﺎ‪-‬‬ ‫ﻟﻠﻬﺪﻑ ﺍﻟﺬﻱ ﺑﻌﺜﲏ ﺍﷲ ﻣﻦ ﺃﺟﻠﻪ ﻭﺑﻴﺎﻧ‪‬ﺎ ﻟﻠﱪﺍﻫﲔ ﺍﻟﱵ ﺗﺪﻝ ﻋﻠﻰ‬ ‫ﻛﻮﱐ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﳌﻮﻋﻮﺩ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﺳﻴﻨﺘﻬﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﲞﺎﲤﺔ ﺗﻀ ‪‬ﻢ ﺑﻌﺾ ﺍﻟﺘﻮﺟﻴﻬﺎﺕ ﺍﳍﺎﻣﺔ‪.‬‬ ‫ﻭﺇﱐ ﻵﻣﻞ ﻣﻦ ﺍﻟﻘﺮ‪‬ﺍﺀ ﺍﻟﻜﺮﺍﻡ ﺃﻥ ﻳﻘﺮﺅﻭﺍ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﺮﺍﺀﺓ‬ ‫ﻣﺘﺄﻧﻴﺔ‪ ،‬ﻭﺃﻥ ﻻ ﻳﺮﻓﻀﻮﺍ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ‪‬ﺮ‪‬ﺩ ﺳﻮﺀ ﺍﻟﻈﻦ‪ ،‬ﻭﻟﹾﻴﺪﺭﻛﻮﺍ ﺃﻥ‬ ‫ﻒ ﻋﻤ ِﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻠﻪ‪ ،‬ﻭﺃﻧﻪ ﺃﺧﱪﱐ ﺃﻥ ﻋﻴﺴﻰ‬ ‫ ﻳﻜﻦ ﻧﱯ ﺑﻌﺪ ﻧﱯ ﺇﻻ ﻋﺎﺵ ﻧﺼ ‪‬‬ ‫ﻋﺎﺵ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺳﻨﺔ‪ ،‬ﻭﻻ ﺃﹸﺭﺍﱐ ﺇﻻ ﺫﺍﻫﺐ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﺴﺘﲔ‪) ".‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺝ ﺟﻬﻮ ٍﺩ ﻣﻀﻨﻴﺔ‬ ‫ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻟﻴﺲ ﺳﻄﺤﻴ‪‬ﺎ ﻋﺎﺑ ‪‬ﺮﺍ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻧﺘﺎ ‪‬‬ ‫ﻭﻛﺒﲑﺓ‪ .‬ﻭﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳ‪‬ﻌﻴﻨﻨﺎ ﻋﻠﻰ ﺇﳒﺎﺯ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﳝﻨﺤﻨﺎ‬ ‫ﺑﻮﺣﻴﻪ ﺍﳋﺎﺹ ﻧﻮ ‪‬ﺭ ﺍﳊﻖ ﻭﺍﻟﻴﻘﲔ ﺑﺸﻜﻞ ﺗﺎﻡ‪ ،‬ﻷﻥ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﻠﻢ‬ ‫ﺍﻟﺼﺤﻴﺢ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﻨﻘﻴﺔ ﺇﳕﺎ ﻳﻨـﺰﻝ ﻣﻦ ﻋﻨﺪﻩ ﻭﺣﺪﻩ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻳﻬﺪﻱ ﺍﻟﻘﻠﻮﺏ ﺑﺘﻮﻓﻴﻘﻪ ‪ .‬ﺁﻣﲔ ﰒ ﺁﻣﲔ‪.‬‬ ‫ﺍﻟﻌﺒﺪ ﺍﳌﺘﻮﺍﺿﻊ‬ ‫ﻣﲑﺯﺍ ﻏﻼﻡ ﺃﲪﺪ‬ ‫ﻣﻦ ﻗﺎﺩﻳﺎﻥ‬ ‫‪ ٢٥‬ﺇﺑﺮﻳﻞ‪ /‬ﻧﻴﺴﺎﻥ ﻋﺎﻡ ‪١٨٩٩‬ﻡ‬

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‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫‪@ @Þëþa@lbjÛa‬‬ ‫ِﻟﻴﻜ ‪‬ﻦ ﻣﻌﻠﻮ ‪‬ﻣﺎ ﺃﻥ ﺍﳌﺴﻴﺤﻴـﲔ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻥ ﻋﻴﺴﻰ ﻗﺪ ﺻ‪‬ﻠﺐ‬ ‫ﻣﻦ ﺟﺮ‪‬ﺍﺀ ﻣﻜﻴﺪﺓ ﺩﺑ‪‬ﺮﻫﺎ ﻳﻬﻮﺫﺍ ﺍﻹﺳﺨﺮﻳﻮﻃﻲ‪ ،‬ﰒ ﻋﺎﺩ ﺇﱃ ﺍﳊﻴﺎﺓ‪،‬‬ ‫ﻓﺼﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻓﺤﺼﻨﺎ ﺍﻹﳒﻴﻞ ﺗﺒ‪‬ﻴ ‪‬ﻦ ﻟﻨﺎ ﺟﻠﻴ‪‬ﺎ ﺑﻄﻼﻥ‬ ‫ﻋﻘﻴﺪ‪‬ﻢ ﻫﺬﻩ‪ .‬ﻓﻘﺪ ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ "ﻣ‪‬ﺘﻰ" ﺍﻹﺻﺤﺎﺡ ‪ ١٢‬ﺍﻟﻌﺪﺩ‪:٤٠‬‬ ‫"ﻛﻤﺎ ﻛﺎﻥ ﻳﻮﻧﺎﻥ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ ﺛﻼﺛ ﹶﺔ ﺃﻳﺎﻡ ﻭﺛﻼﺙ ﻟﻴﺎﻝ‪ ،‬ﻫﻜﺬﺍ‬ ‫ﻳﻜﻮﻥ ﺍﺑ ‪‬ﻦ ﺍﻹﻧﺴﺎﻥ ﰲ ﻗﻠﺐ ﺍﻷﺭﺽ ﺛﻼﺛ ﹶﺔ ﺃﻳﺎﻡ ﻭﺛﻼﺙ ﻟﻴﺎﻝ‪".‬‬ ‫ﻭﺍﻟﻮﺍﺿﺢ ﺃﻥ ﻳﻮﻧﺲ ﱂ ﳝﺖ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ‪ ،‬ﺑﻞ ﻏﺎﻳ ﹸﺔ ﻣﺎ‬ ‫ﺣﺪﺙ ﺑﻪ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ ﻫﻮ ﺍﻹﻏﻤﺎﺀ ﻓﻘﻂ‪ .‬ﻭﺇﻥ ﻛﺘﺐ ﺍﷲ ﺍﳌﻘﺪﺳﺔ‬ ‫ﻟﺘﺸﻬﺪ ﻋﻠﻰ ﺃﻥ ﻳﻮﻧﺲ ﻗﺪ ﻇﻞ‪ ،‬ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ‪ ،‬ﺣﻴ‪‬ﺎ ﰲ ﺑﻄﻦ‬ ‫ﺍﳊﻮﺕ‪ ،‬ﻭﺧﺮﺝ ﻣﻨﻪ ﺣﻴ‪‬ﺎ ﺃﻳﻀ‪‬ﺎ؛ ﻭﻗﺪ ﺁﻣﻦ ﺑﻪ ﻗﻮﻣﻪ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪.‬‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻣﺎﺕ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ ‪ ،‬ﻓﺄﻳﻦ ﺍﳌﻤﺎﺛﻠﺔ ﺑﲔ‬ ‫ﺍﳌﻴﺖ ﻭﺍﳊﻲ؟ ﻛﻼ‪ ،‬ﺑﻞ ﺷﺘﺎﻥ ﺑﻴﻨﻬﻤﺎ! ﺍﳊﻖ ﺃﻥ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻧﺒﻴ‪‬ﺎ‬ ‫ﺻﺎﺩﹰﻗﺎ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻋﻠﻢ ﺗﺎ ‪‬ﻡ ﺑﺄﻥ ﺍﷲ ﺍﻟﺬﻱ ﳛﺒﻪ ﺳﻮﻑ ﻳﻨﻘﺬﻩ ﻣﻦ ﺍﳌﻴﺘﺔ‬ ‫ﺍﳌﻠﻌﻮﻧﺔ‪ ،‬ﻓﺬﻛﺮ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻛﻨﺒﻮﺀﺓ‪ ،‬ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻭﺣﻲ ﻣﻦ ﺍﷲ‪ ،‬ﻣﺸﲑ‪‬ﺍ ﺇﱃ‬ ‫ﺃﻧﻪ ﻟﻦ ﳝﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻟﻦ ﺗﺰﻫﻖ ﺭﻭﺣﻪ ﻋﻠﻰ ﺍﳋﺸﺒﺔ ﺍﻟﻠﻌﻴﻨﺔ‪،‬‬ ‫ﻭﺇﳕﺎ ﺳﻴ‪‬ﻐﻤﻰ ﻋﻠﻴﻪ ﻓﻘﻂ ﻣﺜﻠﻤﺎ ﹸﺃﻏﻤﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ﻳﻮﻧﺲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﻛﻤﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺃﺷﺎﺭ ﺑﻀﺮﺏ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺃﻳﻀ‪‬ﺎ ﺇﱃ ﺃﻧﻪ ﺳﻴﺨﺮﺝ‬ ‫ ﻫﻜﺬﺍ ﻭﺭﺩ ﺳﻬﻮ‪‬ﺍ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﰲ ﺑﻄﻦ ﺍﻷﺭﺽ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻣﻦ ﺑﻄﻦ ﺍﻷﺭﺽ ﻓﻴﺠﺘﻤﻊ ﺑﻘﻮﻣﻪ‪ ،‬ﻭﻳﻨﺎﻝ ﺑﻴﻨﻬﻢ ﺍﻹﻛﺮﺍ ‪‬ﻡ ﻛﻤﺎ ﹸﺃﻛﺮﻡ‬ ‫ﺲ ﺑﲔ ﻗﻮﻣﻪ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻨﺒﺄ ﺃﻳﻀ‪‬ﺎ ﻗﺪ ﲢﻘﻖ‪ ،‬ﻷﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺭﺣﻞ‪،‬‬ ‫ﻳﻮﻧ ‪‬‬ ‫ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻦ ﺑﻄﻦ ﺍﻷﺭﺽ‪ ،‬ﺇﱃ ﻗﺒﺎﺋﻞ ﻗﻮﻣﻪ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻘﻴﻤﺔ ﰲ‬ ‫ﺖ ﻭﻏﲑﳘﺎ‪ ..‬ﺃﻋﲏ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺸﺮ‬ ‫ﺍﻟﺒﻼﺩ ﺍﻟﺸﺮﻗﻴﺔ ﻣﺜﻞ ﻛﺸﻤﲑ ﻭِﺗ‪‬ﺒ ‪‬‬ ‫ﻚ ﺍﻵﺷﻮﺭﻱ ﻭﺃﺧﺬﻫﺎ ﻣﻦ‬ ‫ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﱵ ﺃﺳ‪‬ﺮﻫﺎ "ﺷﻠ ‪‬ﻤﻨﺎﺻﺮ" ﺍ ﹶﳌِﻠ ‪‬‬ ‫ﺍﻟﺴﺎﻣﺮﺓ ﻗﺒﻞ ﺍﳌﺴﻴﺢ ﺑـ ‪ ٧٢١‬ﻋﺎﻣ‪‬ﺎ‪ ،‬ﻭﺍﻟﱵ ﻫﺎﺟﺮﺕ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‬ ‫ﺇﱃ ﺍﳍﻨﺪ‪ ،‬ﻭﺃﻗﺎﻣﺖ ﰲ ﻣﻨﺎﻃﻘﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬ ‫ﻭﱂ ﻳﻜﻦ ﻟﻠﻤﺴﻴﺢ ﺑ ‪‬ﺪ ﻣﻦ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺬﻩ ﺍﻟﺮﺣﻠﺔ‪ ،‬ﻷﻥ ﺍﷲ ﻛﺎﻥ‬ ‫ﻗﺪ ﺣﺪ‪‬ﺩ ﻏﺎﻳﺔ ﻧﺒﻮ‪‬ﺗﻪ ﺑﺄﻥ ﻳﻠﻘﻰ ﺑﺎﻟﻘﺒﺎﺋﻞ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﻀﺎﻟﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺪ‬ ‫ﻑ‬ ‫ﺃﻗﺎﻣﺖ ﰲ ﳐﺘﻠﻒ ﻧﻮﺍﺣﻲ ﺍﳍﻨﺪ‪ .‬ﺫﻟﻚ ﻷﻥ ﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ﺍﳋﺮﺍ ‪‬‬ ‫ﺍﻟﻀﺎﻟﹼﺔ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﺗﺮﻛﻮﺍ ‪ -‬ﺑﻌﺪ ﻫﺠﺮ‪‬ﻢ ﺇﱃ ﺑﻼﺩ ﺍﳍﻨﺪ ‪-‬‬ ‫ﺩﻳ ‪‬ﻦ ﺃﺟﺪﺍﺩﻫﻢ‪ ،‬ﻭﺍﻋﺘﻨﻖ ﻣﻌﻈﻤﻬﻢ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺒﻮﺫﻳﺔ‪ ،‬ﰒ ﲢﻮ‪‬ﻟﻮﺍ ﻋﻨﻬﺎ ﺷﻴﺌﹰﺎ‬ ‫ﻓﺸﻴﹰﺌﺎ ﺇﱃ ﺍﻟﻮﺛﻨﻴﺔ‪ .‬ﻓﻘﺪ ﺫﻛﺮ ﺍﻟﺪﻛﺘﻮ ‪‬ﺭ ‪ Bernier‬ﰲ ﻛﺘﺎﺑﻪ "ﺭﺣﻼﺕ‬ ‫ﺍﻟﺪﻛﺘﻮﺭ ‪ "Bernier‬ﺭﻭﺍﻳ ﹰﺔ ﻋﻦ ﻋﺪ‪‬ﺓ ﻋﻠﻤﺎﺀ ﺃﻥ ﺳﻜﺎﻥ ﻛﺸﻤﲑ ﻫﻢ ﺍﻟﻴﻬﻮﺩ‬ ‫ﺃﺻﻼﹰ‪ ،‬ﺍﻟﺬﻳﻦ ﻧﺰﺣﻮﺍ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺯﻣ ‪‬ﻦ ﺗﺸﺮ‪‬ﺩﻫﻢ ﺑﻴﺪ ﺍﳌﻠﻚ‬ ‫ ‬ ‫ﺍﻵﺷﻮﺭﻱ‪) .‬ﺭﺍﺟﻊ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ‪ Travels‬ﻟﻠﺪﻛﺘﻮﺭ ﺍﻟﻔﺮﻧﺴﻲ ‪.(Bernier‬‬ ‫ﺇﺫﹰﺍ ﻓﻜﺎﻥ ﻣﻦ ﺃﻫﻢ ﻭﺍﺟﺒﺎﺕ ﺍﳌﺴﻴﺢ ﺃﻥ ﻳﺒﺤﺚ ﻋﻦ ﺗﻠﻚ‬ ‫ﺍﳋﺮﺍﻑ ﺍﻟﻀﺎﻟﺔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ‪ ،‬ﺑﻌﺪ ﻫﺠﺮ‪‬ﻢ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﻗﺪ‬ ‫ﺍﺧﺘﻠﻄﻮﺍ ﺑﺎﻟﺸﻌﻮﺏ ﺍﶈﻠﻴﺔ‪ .‬ﻭﺳﻨﱪﻫﻦ ﰲ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﳌﺴﻴﺢ ﻗﺪ ﺟﺎﺀ ﺇﱃ ﺑﻼﺩ ﺍﳍﻨﺪ‪ ،‬ﻭﻇ ﹼﻞ ﻳﺘﻨﻘﻞ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ‬ ‫ﺣﱴ ﻭﺻﻞ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﺇﱃ ﻛﺸﻤﲑ؛ ﻭﻋﺜﺮ ﻋﻠﻰ ﺍﳋﺮﺍﻑ‬ ‫ ﻋﻠﻤ‪‬ﺎ ﺃﻧﻪ ﻗﺪ ﹸﺃﺟﻠ ‪‬ﻲ ﻳﻬﻮﺩ ﺁﺧﺮﻭﻥ ﺃﻳﻀ‪‬ﺎ ‪ -‬ﻋﻼﻭﺓ ﻋﻠﻰ ﻫﺆﻻﺀ ‪ -‬ﺇﱃ ﺍﻟﺒﻼﺩ ﺍﻟﺸﺮﻗﻴﺔ‬ ‫ﺇﺛ ‪‬ﺮ ﺍﳊﻮﺍﺩﺙ ﺍﻟﺒﺎﺑﻠﻴﺔ‪) .‬ﺍﳌﺆﻟﻒ(‬ ‫ ‬

‫ﺍﹸﻧ ﹸﻈ ‪‬ﺮ ﺍﳌﻠﺤ ‪‬ﻖ ﺭﻗﻢ ‪ ١٠‬ﰲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﳌﺨﺘﻠﻄﺔ ﺑﺎﻷﻣ‪‬ﺔ ﺍﻟﺒﻮﺫﻳﺔ؛ ﻓﺂﻣﻨﻮﺍ ﺑﺎﳌﺴﻴﺢ ﻛﻤﺎ ﺁﻣﻦ ﻗﻮﻡ‬ ‫ﻳﻮﻧﺲ ﺑﻴﻮﻧﺲ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﻗﺪﺭ‪‬ﺍ ﻣﻘﺪﻭﺭ‪‬ﺍ‪ ،‬ﻷﻥ ﺍﳌﺴﻴﺢ ﺑﻨﻔﺴﻪ ﻳﺼﺮ‪‬ﺡ ﰲ‬ ‫ﺍﻹﳒﻴﻞ ﺑﺄﻧﻪ ﻗﺪ ﺃﹸﺭﺳﻞ ﺇﱃ ﺍﳋﺮﺍﻑ ﺍﻟﻀﺎﻟﺔ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﺇﻥ ﳒﺎﺓ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻛﺎﻧﺖ ﺃﻣﺮ‪‬ﺍ ﳏﺘﻮﻣ‪‬ﺎ‬ ‫ﻟﺴﺒﺐ ﺁﺧﺮ ﺃﻳﻀ‪‬ﺎ ﻭﻫﻮ ﺃﻧﻪ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪ‪‬ﺱ‪ :‬ﻣﻠﻌﻮﻥ ﻛ ﹼﻞ‬ ‫ﻣﻦ ﻳ‪‬ﻌﱠﻠﻖ ﻋﻠﻰ ﺍﳋﺸﺒﺔ‪ .‬ﻭﻛﻠﻤﺔ ﺍﻟﻠﻌﻨﺔ ﺗﺘﻀﻤﻦ ﻣﻌ‪‬ﻨﻰ ﺷﻨﻴﻌ‪‬ﺎ ﲝﻴﺚ‬ ‫ﻳﺼﺒﺢ ﺇﻃﻼﻗﻪ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﻣﻘﺪﺱ ﻣﺜﻞ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ‪ ،‬ﻭﻟﻮ ﻟﻠﺤﻈﺔ‬ ‫ﺴ ﹰﻔﺎ ﺻﺎﺭﺧ‪‬ﺎ؛ ﻷﻥ ﻣﻌﲎ ﺍﻟﻠﻌﻨﺔ ﻋﻨﺪ ﻋﻠﻤﺎﺀ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻇﻠﻤ‪‬ﺎ ﻋﻈﻴﻤ‪‬ﺎ ﻭﺗﻌ ‪‬‬ ‫ﻂ ﺑﻘﻠﺐ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻻ ﻳ‪‬ﺪﻋﻰ ﺃﺣﺪ ﻣﻠﻌﻮﻧ‪‬ﺎ ﺇﻻ ﺇﺫﺍ ﺻﺎﺭ‬ ‫ﺍﻟﻠﻐﺔ ﻛﺎﻓﺔ ﻣﺮﺗﺒ ﹲ‬ ‫ﻗﻠﺒﻪ ﺑﺎﻟﻔﻌﻞ ﻣﺴﻮ ‪‬ﺩﺍ ﺑﺎﳋﺮﻭﺝ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﳏﺮﻭ ‪‬ﻣﺎ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪،‬‬ ‫ﻭﺧﺎﻟﻴ‪‬ﺎ ﻣﻦ ﺣ‪‬ﺒﻪ‪ ،‬ﻭﺻﻔ ‪‬ﺮﺍ ﻣﻦ ﻣﻌﺮﻓﺘﻪ ‪ ،‬ﳑﺘﻠﹰﺌﺎ ﺑﺴﻤﻮﻡ ﺍﻟﻐﻮﺍﻳﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ‬ ‫ﺃﺻﺒﺢ ﻛﺎﻟﺸﻴﻄﺎﻥ ﺷﻘ‪‬ﻴﺎ ﺃﻋﻤﻰ‪ ،‬ﲝﻴﺚ ﻻ ﻳﺒﻘﻰ ﻓﻴﻪ ﺫ ‪‬ﺭ ﹲﺓ ﻣﻦ ﻧﻮﺭ ﻣﻌﺮﻓﺔ‬ ‫ﺍﷲ ﻭﺣﺒﻪ‪ ،‬ﺑﻞ ﺗﻨﻘﻄﻊ ﺃﻳﺔ ﺻﻠﺔ ﻟﻪ ﺑﺎﷲ ﻣﻦ ﺍﻟﺼﺪﻕ ﻭﺍﻟﻮﻓﺎﺀ‪ ،‬ﺣﱴ ﺗﻈﻬﺮ‬ ‫ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﺍﻟﻜﺮﺍﻫﻴ ﹸﺔ ﻭﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﻟﻨﻔﻮﺭ ﻭﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﲝﻴﺚ ﻳﺼﲑ ﺍﷲ‬ ‫ﻋﺪ ‪‬ﻭﺍ ﻟﻪ ﻭﻳﺼﲑ ﻫﻮ ﻋﺪ ‪‬ﻭﺍ ﷲ‪ ،‬ﻭﻳﺘﱪ‪‬ﺃ ﺍﷲ ﻣﻨﻪ ﻭﻳﺘﱪ‪‬ﺃ ﻫﻮ ﻣﻨﻪ؛‬ ‫ﻭﺑﺎﻻﺧﺘﺼﺎﺭ ﺇﻧﻪ ﻳﺮﺙ ﻛ ﱠﻞ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ‬ ‫ ‬ ‫ﺫﻟﻚ ‪‬ﺳ ‪‬ﻤﻲ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻌﻴ‪‬ﻨﺎ‪.‬‬ ‫ﺲ ﹶﻗ ِﺬ ‪‬ﺭ ﲝﻴﺚ ﻳﺴﺘﺤﻴﻞ ﲤﺎﻣ‪‬ﺎ‬ ‫ﺠ ‪‬‬ ‫ﻓﺘﺒﲔ ﺃﻥ ﻣﻔﻬﻮﻡ ﻛﻠﻤﺔ "ﺍﳌﻠﻌﻮﻥ" ‪‬ﻧ ِ‬ ‫ﺍﻧﻄﺒﺎﻗﹸﻪ ﻋﻠﻰ ﺃﻱ ﺇﻧﺴﺎﻥ ﺻﺎﱀ ﻳﻔﻴﺾ ﻗﻠﺒﻪ ﲝﺐ ﺍﷲ ﺗﻌﺎﱃ!‬ ‫ﺇﻥ ﺍﳌﺴﻴﺤﻴـﲔ‪ ،‬ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﱂ ﻳﻔﻜﹼﺮﻭﺍ ﰲ ﻣﻌﲎ ﺍﻟﻠﻌﻨﺔ‬ ‫ﻋﻨﺪ ﺍﺧﺘﻼﻕ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺇﻻ ﳌﺎ ﲡﺎﺳﺮﻭﺍ ﻗﻂ ﻋﻠﻰ ﺇﻃﻼﻕ ﻣﺜﻞ ﻫﺬﻩ‬ ‫ ‪‬ﺭﺍ ِﺟﻊ ﺍﳌﻌﺎﺟ ‪‬ﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺜﻞ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﺍﻟﺼﺤﺎﺡ ﻟﻠﺠﻮﻫﺮﻱ ﻭﺍﻟﻘﺎﻣﻮﺱ ﺍﶈﻴﻂ‬ ‫ﻭﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻭﻏﲑﻫﺎ‪) .‬ﺍﳌﺆﻟﻒ(‬

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‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺬﺭﺓ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﺻﺎﱀ ﻣﺜﻞ ﺍﳌﺴﻴﺢ ‪ .‬ﻫﻞ ﻳﺴﻮﻍ ﻟﻨﺎ‬ ‫ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﻗﺪ ﺃﺗﻰ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺯﻣﺎﻥ ﺍﻧﺼﺮﻑ ﻓﻴﻪ ﻗﻠ‪‬ﺒﻪ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬ ‫ﻭﺃﺻﺒﺢ ﻛﺎﻓ ‪‬ﺮﺍ ﺑﻪ‪ ،‬ﻭﻣﺘ ‪‬ﱪﺋﹰﺎ ﻣﻨﻪ‪ ،‬ﻭﻋﺪﻭ‪‬ﺍ ﻟﻪ؟ ﻭﻫﻞ ﻟﻨﺎ ﺃﻥ ﻧﻈﻦ ﺃﻥ‬ ‫ﺍﳌﺴﻴﺢ ﻗﺪ ﺷﻌﺮ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺑﺄﻧﻪ ﻗﺪ ﲤﺮﺩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺻﺎﺭ‬ ‫ﻋﺪﻭ‪‬ﺍ ﻟﻪ‪ ،‬ﻏﺎﺭﹰﻗﺎ ﰲ ﻇﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﺼﻴﺎﻥ؟ ﻓﻤﺎﺩﺍﻡ ﻗﻠﺐ ﺍﳌﺴﻴﺢ ﻏ ‪‬ﲑ‬ ‫ﻣﺼﺎﺏ ‪‬ﺬﻩ ﺍﻷﻋﺮﺍﺽ‪ ،‬ﺑﻞ ﻇﻞ ﻣﻔ ‪‬ﻌ ‪‬ﻤﺎ ﺑﻨﻮﺭ ﺍﳊﺐ ﻭﺍﳌﻌﺮﻓﺔ ﺩﺍﺋﻤ‪‬ﺎ‪،‬‬ ‫ﺖ ﺑﻘﻠﺒﻪ ﻟﻴﺴﺖ ﻟﻌﻨ ﹲﺔ ﻣﻦ‬ ‫ﻓﻜﻴﻒ ﳝﻜﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻳﻬﺎ ﺍﻟﻌﻘﻼﺀ‪ ،‬ﺑﺄﻧﻪ ﺣﹼﻠ ‪‬‬ ‫ﺍﷲ ﻭﺍﺣﺪ ﹲﺓ ﻓﺤﺴﺐ ﺑﻞ ﺃﻟﻮﻑ ﻣﻨﻬﺎ ﻭﺑﻜﻞ ﻭﻳﻼ‪‬ﺎ! ﹶﻛﻼ‪ ،‬ﻣﻌﺎ ﹶﺫ ﺍﷲ!‬ ‫ﻓﻜﻴﻒ ﳝﻜﻦ ﺇﺫ ﹾﻥ ﺃﻥ ﻧﻘﻮﻝ ﺑﺄﻧﻪ ﺃﺻﺒﺢ ‪ -‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ -‬ﻣﻠﻌﻮﻧ‪‬ﺎ؟‬ ‫ﻣﻦ ﺍﳌﺆﺳﻒ ﺟﺪ‪‬ﺍ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺗﻔﻮ‪‬ﻩ ﺑﺸﻲﺀ ﺃﻭ ﲤﺴ‪‬ﻚ ﺑﺎﻋﺘﻘﺎﺩ‬ ‫ﻓﻼ ﻳﺮﺿﻰ ﺑﺘﺮﻛﻪ ﻣﻬﻤﺎ ﺗﺒﻴ‪‬ﻦ ﻟﻪ ﺯﻳ ‪‬ﻐﻪ‪ .‬ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﳊﺼﻮﻝ‬ ‫ﻋﻠﻰ ﺍﻟﻨﺠﺎﺓ ﺃﻣﺮ ﳏﻤﻮ ‪‬ﺩ ﻣﺎﺩﺍﻣﺖ ﺍﻟﺮﻏﺒﺔ ﻗﺎﺋﻤ ﹰﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﳊﻘﻴﻘﺔ‬ ‫ﻱ ﺭﻏﺒﺔ ﻫﺬﻩ ﺍﻟﱵ ﺗﻘﻀﻲ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﻋﻈﻤﻰ‪ ،‬ﻭﺗﺪﻓﻊ‬ ‫ﺍﻟﻮﺍﻗﻌﺔ؛ ﻭﻟﻜﻦ ﺃ ‪‬‬ ‫ﺖ ﱂ ﻳﺒﻖ‬ ‫ﱯ ﻃﺎﻫ ٍﺮ ﻭﺇﻧﺴﺎﻥ ﻛﺎﻣﻞ ﻭﻗ ‪‬‬ ‫ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻧﻪ ﻗﺪ ﺟﺎﺀ ﻋﻠﻰ ﻧ ‪‬‬ ‫ﻓﻴﻪ ﺃﻳ ﹸﺔ ﺻﻠﺔ ﻟﻪ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺣ ﱠﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﺍﻟﻌﺪﺍﺀ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ‬ ‫ﻭﺍﳋﻼﻑ ﻭﺍﳋﺼﺎﻡ ﳏ ﱠﻞ ﺍﻻﻧﺴﺠﺎﻡ ﻭﺍﻟﻮﺋﺎﻡ؛ ﻭﺍﺳﺘﻮﻟﺖ ﻋﻠﻰ ﻗﻠﺒﻪ‬ ‫ﺍﻟﻈﻠﻤ ﹸﺔ ﺑﺪﻝ ﺍﻟﻨﻮﺭ!‬ ‫ﱭ ﻋﻦ ﺍﻟﺒﺎﻝ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻻ ‪‬ﺗﻨﺎﰲ ﻣﻜﺎﻧ ﹶﺔ ﻧﺒﻮ‪‬ﺓ‬ ‫ﻭﻻ ﻳﻐﻴ ‪‬‬ ‫ﺍﳌﺴﻴﺢ ﻭﺭﺳﺎﻟﺘﻪ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺗ‪‬ﻨﺎﻗﺾ ﺃﻳﻀ‪‬ﺎ ﺩﻋﺎﻭﻳﻪ ﺍﳌﺘﻜﺮ‪‬ﺭﺓ ﰲ ﺍﻹﳒﻴﻞ‬ ‫ﺑﺎﻟﻜﻤﺎﻝ ﻭﺍﻟﻨـﺰﺍﻫﺔ ﻭﺍﳊﺐ ﻭﺍﳌﻌﺮﻓﺔ! ﺍﻗﺮﺅﻭﺍ ﺍﻹﳒﻴﻞ ﻟﺘﺮﻭﺍ ﻓﻴﻪ ﻛﻴﻒ‬ ‫ﻳﺪ‪‬ﻋﻲ ﻋﻴﺴﻰ ﻗﺎﺋﻼ‪ :‬ﺃﻧﺎ ﺍﻟﻨﻮﺭ ﻟﻠﻌﺎﱂ‪ ،‬ﻭﺃﻧﺎ ﺍﳍﺎﺩﻱ‪ ،‬ﻭﺃﱐ ﻋﻠﻰ‬ ‫ﺖ ﻣﻨﻪ ﻭﻻﺩ ﹰﺓ ﻃﺎﻫﺮﺓ‪ ،‬ﻭﺃﱐ‬ ‫ﻋﻼﻗﺔ ﺣﺐ ﻭﺛﻴﻘﺔ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﱐ ﻗﺪ ﺭ‪‬ﺯﻗ ‪‬‬ ‫ﺍﺑﻨﻪ ﺍﳊﺒﻴﺐ‪ .‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺇﺫﹰﺍ‪ ،‬ﺭﻏﻢ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﺍﳌﻘﺪ‪‬ﺳﺔ ﻏﲑ‬ ‫ﺍﳌﻨﻔﻜﺔ‪ ،‬ﺃﻥ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻗﻠﺐ ﺍﳌﺴﻴﺢ ﻣﺎ ﰲ ﻛﻠﻤﺔ ﺍﻟﻠﻌﻨﺔ ﻣﻦ ﻣﻔﻬﻮﻡ‬ ‫ﻗﺬﺭ؟ ﻛﻼ‪.‬‬

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‫ﻓﺜﺒﺖ ﺩﻭﻥ ﺃﺩﱏ ﺭﻳﺐ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﻳ‪‬ﺼﹶﻠﺐ‪ ،‬ﺃﻱ ﱂ ﳝﺖ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻷﻥ ﺷﺨﺼﻪ ﺃﲰﻰ ﳑﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﺼﻠﺐ ﻣﻦ ﻧﺘﺎﺋﺞ ﻣﺸﻴﻨﺔ‪.‬‬ ‫ﺖ ﺑﻼ ﺭﻳﺐ ﺃﻥ ﻗﻠﺒﻪ ﻣﻌﺼﻮﻡ ﻣﻦ ﻗﺬﺍﺭﺓ‬ ‫ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﻗﺪ ﺻ‪‬ﻠﺐ ﻓﹶﺜ‪‬ﺒ ‪‬‬ ‫ﺍﻟﻠﻌﻨﺔ؛ ﻛﻤﺎ ﺛﺒﺖ ﻣﻦ ﺫﻟﻚ ﺃﻳﻀ‪‬ﺎ ﺃﻧﻪ ﱂ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺃﺑﺪ‪‬ﺍ‪ ،‬ﻷﻥ‬ ‫ﺍﻟﺼﻌﻮﺩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻛﺎﻥ ﺟﺰﺀًﺍ ﻣﻦ ﻓﻜﺮﺓ ﺍﻟﺼﻠﺐ ﻭﺷﻌﺒ ﹰﺔ ﻣﻦ ﺷﻌﺒﻬﺎ‪.‬‬ ‫ﻓﻠﻤﺎ ﺛﺒﺖ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻣﻠﻌﻮﻧ‪‬ﺎ‪ ،‬ﻭﱂ ﻳﺪﺧﻞ ﺟﻬﻨ‪‬ﻢ ﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﱂ ﻳﺬﻕ‬ ‫ﺕ‪ ،‬ﺑﻄﻞ ﺃﻳﻀ‪‬ﺎ ﺍﳉﺰ ُﺀ ﺍﻟﺜﺎﱐ ﺃﻱ ﺻﻌﻮﺩﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪.‬‬ ‫ﺍﳌﻮ ‪‬‬ ‫ﻭﲦﺔ ﺃﺩﻟﹼﺔ ﺃﺧﺮﻯ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻹﳒﻴﻞ ﻧ‪‬ﺴﺠ‪‬ﻠﻬﺎ ﻓﻴﻤﺎ ﻳﻠﻲ‪ .‬ﺃﻭ ﹰﻻ ﻣﺎ‬ ‫ﺗﻔﻮ‪‬ﻩ ﺑﻪ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﻗﺎﺋﻼ‪" :‬ﻭﻟﻜﻦ ﺑﻌﺪ ﻗﻴﺎﻣﻲ‪ ،‬ﺃﺳﺒﻘﻜﻢ ﺇﱃ‬ ‫ﺍﳉﻠﻴﻞ"‪) .‬ﺇﳒﻴﻞ ﻣ‪‬ﺘﻰ ﺍﻹﺻﺤﺎﺡ ‪ ٢٦‬ﺍﻟﻌﺪﺩ ‪(٣٢‬‬ ‫ﻳﺘﺒﻴ‪‬ﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺟﻠﻴ‪‬ﺎ ﺃﻥ ﺍﳌﺴﻴﺢ‪ ،‬ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻘﱪ‪ ،‬ﻗﺪ‬ ‫ﺭﺣﻞ ﺇﱃ ﺍﳉﻠﻴﻞ ﻻ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻗﻮﻝ ﺍﳌﺴﻴﺢ‪) :‬ﺑﻌﺪ ﻗﻴﺎﻣﻲ( ﻻ ﻳﻌﲏ‬ ‫ﺃﺑﺪ‪‬ﺍ ﻗﻴﺎﻣﻪ ﺑﻌﺪ ﻣﻮﺗﻪ؛ ﺑﻞ ﲟﺎ ﺃﻥ ﺍﳌﺴﻴﺢ‪ ،‬ﺣﺴﺐ ﺯﻋﻢ ﺍﻟﻴﻬﻮﺩ ﻭﻋﺎﻣﺔ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻛﺎﻥ ﺳﻴ‪‬ﻘﺘ‪‬ﻞ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻟﺬﻟﻚ ﻓﻘﺪ ﺍﺳﺘﺨﺪﻡ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ‬ ‫ﻧﻈﺮ‪‬ﺍ ﺇﱃ ﻣﺰﺍﻋﻤﻬﻢ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ .‬ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﺬﻱ ﻳﻌﻠﱠﻖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪،‬‬ ‫ﻕ ﺍﳌﺴﺎﻣ ‪‬ﲑ ﰲ ﻳﺪﻳﻪ ﻭﻗﺪﻣﻴﻪ ﺣﱴ ﻳ‪‬ﻐﻤﻰ ﻋﻠﻴﻪ ﻟﺸﺪ‪‬ﺓ ﺍﻷﱂ ﻭﻳﺼﲑ‬ ‫ﻭ‪‬ﺗ ‪‬ﺪ ‪‬‬ ‫ﻛﺎﻷﻣﻮﺍﺕ‪ ،‬ﻟﻮ ﺍﺳﺘﻌﺎﺩ ﻭﻋ‪‬ﻴﻪ ﺑﻌﺪ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺎﻧﺎﺓ ﻓﻘﺎﻝ‪:‬‬ ‫ﺕ ﺇﱃ ﺍﳊﻴﺎﺓ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻓﻠﻦ ﻳﻌﺘﱪ ﻗﻮﻟﻪ ﻫﺬﺍ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌﺒﺎﻟﻐﺔ‪.‬‬ ‫ﻗﺪ ﻋﺪ ‪‬‬ ‫ﻭﻻﺷﻚ ﺃﻥ ﺧﻼﺹ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺕ ﺭﻏﻢ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﺍﻟﻌﻈﻤﻴﺔ‪ ،‬ﱂ‬ ‫ﻳﻜﻦ ﺃﻣﺮ‪‬ﺍ ﻋﺎﺩ‪‬ﻳﺎ ﻭﺇﳕﺎ ﻛﺎﻥ ﻣﻌﺠﺰﺓ؛ ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﻦ ﺍﻟﺼﺤﺔ ﰲ ﺷﻲﺀ‬ ‫ﺍﻟﺰﻋﻢ ﺃﻧﻪ ﻗﺪ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ﻻ ‪‬ﺟ ‪‬ﺮ ‪‬ﻡ ﺃﻥ ﺍﻷﻧﺎﺟﻴﻞ ﺗﺘﻀﻤﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻟﻴﺴﺖ‬ ‫ﺇﻻ ﺧﻄﺄ ﺍﺭﺗﻜﺒﻪ ﻣﺆﻟﹼﻔﻮ ﺍﻷﻧﺎﺟﻴﻞ ﻛﺎﻷﺧﻄﺎﺀ ﺍﻷﺧﺮﻯ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ‬ ‫ﻭﻗﻌﻮﺍ ﻓﻴﻬﺎ ﻟﺪﻯ ﺗﺴﺠﻴﻞ ﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻷﺧﺮﻯ‪ .‬ﻭﻟﻘﺪ ﺍﻋﺘﺮﻑ‬ ‫ﺍﻟﺒﺎﺣﺜﻮﻥ ﻣﻦ ﺷﺮ‪‬ﺍﺡ ﺍﻷﻧﺎﺟﻴﻞ ﺑﺄﻥ ﺑﻴﺎ‪‬ﺎ ﻳﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ‪ :‬ﺍﻟﻘﺴﻢ‬

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‫ﺍﻷﻭﻝ ﳛﺘﻮﻱ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺗﻠﻘﹼﺎﻫﺎ ﺍﳊﻮﺍﺭﻳﻮﻥ ﻣﻦ ﺍﳌﺴﻴﺢ‬ ‫ﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ‬ ‫ ‪ ،‬ﻭﻫﻲ ﺭﻭﺡ ﺍﻹﳒﻴﻞ؛ ﻭﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻳﺘﻀﻤﻦ ﺍﻷﺣﺪﺍ ﹶ‬ ‫ﻣﺜ ﹶﻞ ﻧﺴ ﹺ‬ ‫ﺐ ﻋﻴﺴﻰ ﻭﺣﺎﺩﺙ ﺍﻋﺘﻘﺎﻟﻪ ﻭﻗﺘﻠﻪ‪ ،‬ﻭﹺﺑﺮﻛ ‪‬ﺔ ﺍﳌﻌﺠﺰﺍﺕ‬ ‫ﻭﻏﲑﻫﺎ‪ .‬ﻭﻫﺬﻩ ﺃﻣﻮﺭ ﺩﻭ‪‬ﺎ ﺍﳌﺆﻟﻔﻮﻥ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ﺑﻨﺎﺀ ﻋﻠﻰ‬ ‫ﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻓﻬﻲ ﻟﻴﺴﺖ ﺑﻮﺣﻲ ﲰﺎﻭﻱ‪ .‬ﻭﻗﺪ ﺑﺎﻟﻐﻮﺍ ﰲ ﺑﻴﺎ‪‬ﺎ ﺃﺣﻴﺎ‪‬ﻧﺎ‬ ‫ﻼ ﻭﺭﺩ ﰲ ﺃﺣﺪ ﺍﳌﻮﺍﺿﻊ ﺃﻥ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﺃﺗﻰ ‪‬ﺎ‬ ‫ﻣﺒﺎﻟﻐ ﹰﺔ ﺷﺪﻳﺪﺓ؛ ﻓﻤﺜ ﹰ‬ ‫ﺍﳌﺴﻴﺢ ﻟﻮ ‪‬ﺳﺠ‪‬ﻠﺖ ﰲ ﺍﻟﻜﺘﺐ ﳌﺎ ‪‬ﻭ ‪‬ﺳ ‪‬ﻌﺘ‪‬ﻬﺎ ﺍﻷﺭﺽ ﲟﺎ ﺭﺣ‪‬ﺒﺖ‪ .‬ﻭﻳﺎ ﳍﺎ‬ ‫ﻣﻦ ﻣﺒﺎﻟﻐﺔ!‬ ‫ﻭﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﳌﺄﺳﺎﺓ ﺍﻟﱵ ﺗﻌﺮ‪‬ﺽ ﳍﺎ ﺍﳌﺴﻴﺢ ﻟﻮ‬ ‫ﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﺑﻞ ﺇﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ‬ ‫ﺖ ﺑﺎﳌﻮﺕ ﳌﺎ ﺧﺎﻟﻒ ﺫﻟﻚ ﺃﺳﺎﻟﻴ ‪‬‬ ‫ﻭ‪‬ﺻﻔ ‪‬‬ ‫ﺷﺎﺋﻊ ﻣﻌﺮﻭﻑ ﰲ ﻟﻐﺔ ﻛ ﹼﻞ ﺷﻌﺐ‪ ،‬ﺇﺫ ﻳ‪‬ﻘﺎﻝ ﳌﻦ ﳒﺎ ﻣﻦ ﻛﺎﺭﺛﺔ ﻣﻬﻠﻜﺔ‬ ‫ﻱ ﺷﻌﺐ‪.‬‬ ‫ﺑﺄﻧﻪ ﻗﺪ ﻭ‪‬ﻫﺐ ﺍﳊﻴﺎﺓ ﺛﺎﻧﻴﺔ‪ ،‬ﻭﻻ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﺫﻟﻚ ﺗﻜﹼﻠ ﹰﻔﺎ ﰲ ﻟﻐﺔ ﺃ ‪‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﲦﺔ ﺃﻣﺮ ﺁﺧﺮ ﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺃﻧﻪ ﻗﺪ ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ‬ ‫ﺑﺮﻧﺎﺑﺎ‪ ،‬ﺍﻟﺬﻱ ﺗﻮﺟﺪ ﺑﺎﻷﻏﻠﺐ ﻧﺴﺨﺔ ﻣﻨﻪ ﰲ ﻣﻜﺘﺒﺔ ﻟﻨﺪﻥ ﺍﻟﺸﻬﲑﺓ ﺃﻳﻀﺎ‪،‬‬ ‫ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﳝﺖ ﻣﺼﻠﻮﺑ‪‬ﺎ‪ .‬ﻭﻫﻨﺎ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺴﺘﻨﺘﺞ ﺃﻥ ﻫﺬﺍ ﺍﻹﳒﻴﻞ ‪-‬‬ ‫ﺍﻟﺬﻱ ﱂ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪ ﻣﻦ ﺑﲔ ﺍﻷﻧﺎﺟﻴﻞ ﺑﻞ ﺭ‪‬ﻓﺾ ﺩﻭﳕﺎ ﺩﻟﻴﻞ‪ -‬ﻛﺘﺎﺏ ﻗﺪﱘ‬ ‫ﻚ‪ .‬ﺃﻻ ﳛﻖ ﻟﻨﺎ‪ ،‬ﻭﺍﳊﺎﻝ ﻫﺬﻩ‪،‬‬ ‫ﻣﻌﺎﺻﺮ ﻟﺴﺎﺋﺮ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺧﺮﻯ ﺑﻼ ﺷ ‪‬‬ ‫ﺃﻥ ﻧﺴﺘﻔﻴﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺘﻴﻖ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣﺮﺟﻌ‪‬ﺎ ﺗﺎﺭﳜ‪‬ﻴﺎ ﻫﺎﻣ‪‬ﺎ ﻳﻀﻢ‬ ‫ﺏ ﺃﻧﻪ ﱂ ﻳﺘ‪‬ﻔﻖ‬ ‫ﺃﺣﺪﺍﺙ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻘﺪﳝﺔ؟ ﹶﺃ ‪‬ﻭ ﻟﻴﺲ ﺃﻗ ﹼﻞ ﻣﺎ ﻳ‪‬ﻔﻴﺪ ﻫﺬﺍ ﺍﻟﻜﺘﺎ ‪‬‬ ‫ﻛﻞ ﺍﻟﻨﺎﺱ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻴﺢ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ﺇﺿﺎﻓ ﹰﺔ ﺇﱃ ﺃﻥ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺭﺑﻌﺔ ﻧﻔﺴﻬﺎ ﺗﺘﻀﻤﻦ ﻣﺜﻞ ﻫﺬﻩ‬ ‫ﺍﻻﺳﺘﻌﺎﺭﺍﺕ ﺣﻴﺚ ﻗﻴﻞ ﻓﻴﻬﺎ ﻋﻦ ﻣﻴﺖ ﺇﻧﻪ ﻧﺎﺋﻢ ﻭﻟﻴﺲ ﲟﻴﺖ‪ .‬ﻓﻬﻞ ﻣﻦ‬ ‫ﺍﳌﺴﺘﺒﻌﺪ ﺇﺫﻥ ﺃﻥ ﻳﻜﻮﻥ ﺍﻹﻏﻤﺎﺀ ﻗﺪ ﻭ‪‬ﺻﻒ ﻫﻨﺎ ﺃﻳﻀ‪‬ﺎ ﺑﺎﳌﻮﺕ؟‬ ‫ﻭﻟﻘﺪ ﺳﺒﻖ ﺃﻥ ﻗﻠﻨﺎ ﺇﻥ ﻛﻼﻡ ﺍﻟﻨﱯ ﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳﺸﻮﺑﻪ ﺍﻟﻜﺬﺏ‪،‬‬ ‫ﻭﻗﺪ ﺷﺒ‪‬ﻪ ﺍﳌﺴﻴ ‪‬ﺢ ﺑﻘﺎ َﺀﻩ ﰲ ﺍﻟﻘﱪ ﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﺑﺎﻷﻳﺎﻡ ﺍﻟﺜﻼﺛﺔ ﰲ ﺣﺎﺩﺛﺔ‬

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‫ﺍﻟﻨﱯ ﻳﻮﻧﺲ؛ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺘﺒﻴ‪‬ﻦ ﻣﻨﻪ ﺃﻧﻪ ﻛﻤﺎ ﺑﻘﻲ ﻳﻮﻧﺲ ﰲ ﺑﻄﻦ‬ ‫ﺍﳊﻮﺕ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺣﻴ‪‬ﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﻇﻞ ﺍﳌﺴﻴﺢ ﰲ ﺑﻄﻦ ﺍﻟﻘﱪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‬ ‫ﺣﻴ‪‬ﺎ؛ ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﻗﺒﻮﺭ ﺍﻟﻴﻬﻮﺩ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﱂ ﺗﻜﻦ ﻣﺜﻞ ﺍﻟﻘﺒﻮﺭ ﰲ‬ ‫ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﻓﺴﻴﺤﺔ ﻣﻦ ﺩﺍﺧﻠﻬﺎ ﻛﻐﺮﻓﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﻛﺎﻧﺖ‬ ‫ﺴ ‪‬ﺪ ﺑﺄﺣﺠﺎﺭ ﻛﺒﲑﺓ‪ .‬ﻭﺳﻮﻑ ﻧﱪﻫﻦ ﰲ ﺍﳌﻜﺎﻥ‬ ‫ﻋﻠﻰ ﺟﻮﺍﻧﺒﻬﺎ ﻧﻮﺍﻓﺬ ‪‬ﺗ ‪‬‬ ‫ﺸﻒ ﺃﺧﲑ‪‬ﺍ ﰲ ﺳﺮﻳﻨﻐﺮ ﺑﻜﺸﻤﲑ‬ ‫ﺍﳌﻨﺎﺳﺐ ﻋﻠﻰ ﺃﻥ ﻗﱪ ﺍﳌﺴﻴﺢ ﺍﳌﻜﺘ ‪‬‬ ‫ﻳ‪‬ﺸﺒﻪ ﲤﺎ ‪‬ﻣﺎ ﺫﻟﻚ ﺍﻟﻘﱪ ﺍﻟﺬﻱ ﻭ‪‬ﺿﻊ ﻓﻴﻪ ﺍﳌﺴﻴﺢ ﰲ ﺣﺎﻟﺔ ﺍﻹﻏﻤﺎﺀ‪.‬‬ ‫ﻭﺑﺎﻻﺧﺘﺼﺎﺭ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻀﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻹﳒﻴﻠﻴﺔ ﺍﻟﱵ ﻛﺘﺒﻨﺎﻫﺎ‬ ‫ﺁﻧ ﹰﻔﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺍﺗ‪‬ﺠﻪ ﳓﻮ ﺍﳉﻠﻴﻞ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻘﱪ‪ .‬ﻭﻟﻘﺪ ﻭﺭﺩ‬ ‫ﰲ ﺇﳒﻴﻞ "ﻣﺮﻗﺲ" ﺃﻧﻪ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻘﱪ ﺷﻮﻫﺪ ﻣﺘ‪‬ﺠ ‪‬ﻬﺎ ﳓﻮ‬ ‫ﺍﳉﻠﻴﻞ‪ ،‬ﻭﺃﻧﻪ ﻟﻘﻲ ﺃﺧﲑ‪‬ﺍ ﺣﻮﺍﺭﻳﻴﻪ ﺍﻷﺣ ‪‬ﺪ ﻋﺸﺮ ﻭﻫﻢ ﻳﺄﻛﻠﻮﻥ؛ ﻭﺃﺭﺍﻫﻢ‬ ‫ﺴﻮﱐ‬ ‫ﻳﺪﻳﻪ ﻭﻗﺪﻣﻴﻪ ﺍﳉﺮﳛﺔ؛ ﻭﺃ‪‬ﻢ ﺣﺴﺒﻮﻩ ﺭﻭ ‪‬ﺣﺎ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺟ ‪‬‬ ‫ﻭﺍﻧﻈﺮﻭﺍ ﺇﱄ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﻭﺡ ﻟﻴﺲ ﳍﺎ ﺟﺴﻢ ﻭﻋﻈﺎﻡ ﻛﻤﺎ ﺗﺮﻭﻧﲏ؛ ﻭﺃﻧﻪ‬ ‫ﺃﺧﺬ ﻣﻨﻬﻢ ﻗﻄﻌ ﹰﺔ ِﻣﻦ ﲰﻚ ﻣﺸﻮﻱ ﻭﺷﻴﹰﺌﺎ ِﻣﻦ ﺷﻬ ِﺪ ﻋﺴ ٍﻞ‪ ،‬ﻭﺃﻛﻞ‬ ‫ﹸﻗﺪ‪‬ﺍ ‪‬ﻣﻬﻢ‪) .‬ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﺍﻹﺻﺤﺎﺡ ‪ ١٦‬ﺍﻟﻌﺪﺩ ‪ ،١٤‬ﻭﺇﳒﻴﻞ ﻟﻮﻗﺎ‬ ‫ ‬ ‫ﺍﻹﺻﺤﺎﺡ ‪ ٢٤‬ﺍﻟﻌﺪﺩ ‪(٤٢ -٣٩‬‬ ‫ﻳﺘﻀﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺟﻠﻴ‪‬ﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﻳﺼﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻗﻂﹼ‪،‬‬ ‫ﺑﻞ ﺫﻫﺐ ﺇﱃ ﺍﳉﻠﻴﻞ ﺑﻌﺪ ﺃﻥ ﺧﺮﺝ ﻣﻦ ﺍﻟﻘﱪ‪ ،‬ﻭﻛﺎﻥ ﻛﺴﺎﺋﺮ ﺍﻟﻨﺎﺱ‬ ‫ﲜﺴﻢ ﻭﻟﺒﺎﺱ ﻋﺎﺩﻳـﲔ‪ .‬ﻭﻟﻮ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﺮ ‪‬ﺩ ﺍﳊﻴﺎﺓ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﹶﻟﻤﺎ‬ ‫ﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﺒﻘﻰ ﺁﺛﺎﺭ ﺍﻟﺼﻠﺐ ﻋﻠﻰ ﺟﺴﻤﻪ ﺍﳉﻼﱄ‪ ،‬ﻭﹶﻟﻤﺎ‬ ‫ﺝ ﻣﺎ‬ ‫ﻛﺎﻥ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﻄﻌﺎﻡ؛ ﻭﺇﺫﺍ ﻛﺎﻥ ﳏﺘﺎ ‪‬ﺟﺎ ﺇﻟﻴﻪ ﺁﻧﺌﺬ ﻓﻬﻮ ﺃﺣﻮ ‪‬‬ ‫ﻳﻜﻮﻥ ﺇﻟﻴﻪ ﺍﻟﻴﻮﻡ ﺃﻳﻀ‪‬ﺎ!‬ ‫ ﻫﺬﻩ ﺍﻷﺭﻗﺎﻡ ﲣﺘﻠﻒ ﰲ ﻃﺒﻌﺎﺕ ﻭﺗﺮﺍﺟﻢ ﳐﺘﻠﻔﺔ ﻟﻠﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ،‬ﻟـﺬﺍ ﲤـﺴﻜﻨﺎ‬ ‫ﺑﺎﻷﺭﻗﺎﻡ ﺍﻟﱵ ﺳﺠﻠﻬﺎ ﺍﳌﺆﻟﻒ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻭﻻ ﻳﻨﺨﺪﻋ ‪‬ﻦ ﺍﻟﻘﺮ‪‬ﺍﺀ ﻓﻴﻈﻨﻮﺍ ﺃﻥ ﺻﻠﻴﺐ ﺍﻟﻴﻬﻮﺩ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﻛﺎﻥ‬ ‫ﻣﺜﻞ ﻣﺸﻨﻘﺔ ﺍﻟﻴﻮﻡ ﺍﻟﱵ ﻣِﻦ ﺷِﺒﻪ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻨﺠﻮ ﺃﺣﺪ ﻣﻦ ﺍﳌﻮﺕ‬ ‫ﻋﻠﻴﻬﺎ‪ .‬ﻛﻼ‪ ،‬ﺑﻞ ﻣﺎ ﻛﺎﻥ ﺻﻠﻴﺐ ﺍﻟﻴﻬﻮﺩ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﳛﺘﻮﻱ ﻋﻠﻰ‬ ‫ﺣﺒﻞ ﻟﻠﺸﻨﻖ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍ‪‬ﺮﻡ ﻳ‪‬ﻌﻠﹼﻖ ﺑﻪ ﰲ ﺍﳍﻮﺍﺀ ﺑﺈﺯﺍﻟﺔ ﻗﺎﻋﺪﺓ ﺧﺸﺒﻴﺔ‬ ‫ﻕ ﰲ ﻳﺪﻳﻪ ﻭﺭﺟﻠﻴﻪ‬ ‫ﻣﻦ ﲢﺘﻪ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ‪‬ﻳ ‪‬ﻤ ‪‬ﺪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﺍﳌﺴﺎﻣﲑ؛ ﻭﻛﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ‪ -‬ﺇﺫﺍ ﺃﺭﻳ ‪‬ﺪ ﺍﻟﻌﻔ ‪‬ﻮ ﻋﻨﻪ ‪ -‬ﺃﻥ ﻳ‪‬ﻨـ ‪‬ﺰﻝ ﻣﻦ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺣﻴ‪‬ﺎ‪ ،‬ﺑﻌﺪ ﺍﻟﺘﺴﻤﲑ ﰲ ﺃﻃﺮﺍﻓﻪ ﻭﺑﻌﺪ ﺑﻘﺎﺋﻪ ﻣﻌﱠﻠﻘﹰﺎ ﻋﻠﻴﻪ ﻟﻴﻮﻡ‬ ‫ﺃﻭ ﻳﻮﻣﲔ‪ ،‬ﺩﻭﻥ ﲢﻄﻴﻢ ﻋﻈﺎﻣﻪ‪ ،‬ﺍﻛﺘﻔﺎ ًﺀ ﲟﺎ ﻳﻜﻮﻥ ﻗﺪ ﺫﺍﻕ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪.‬‬ ‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ ﺃﺑﻘﹶﻮﻩ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﻭﱂ‬ ‫‪‬ﻳ ‪‬ﺪﻋﻮﺍ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﺍﻟﺸﺮﺍﺏ ﻳﺼﻞ ﺇﱃ ﻓﻤﻪ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻛﺴﺮﻭﺍ ﻋﻈﺎﻣﻪ؛‬ ‫ﻭﻛﺎﻥ ﺍ‪‬ﺮﻡ ﻳﻠﻘﻰ ﺣﺘﻔﻪ ﺑﻌﺪ ﺃﻥ ﻳﺬﻭﻕ ﻛﻞ ﺗﻠﻚ ﺍﻷﻟﻮﺍﻥ ﻣﻦ‬ ‫ﺍﻟﺘﻌﺬﻳﺐ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﺑﻔﻀﻠﻪ ﻭﺭﲪﺘﻪ ﺃﻧﻘﺬ ﺍﳌﺴﻴﺢ ﻣﻦ ﺃﻥ ﻳﺘﻌﺮﺽ‬ ‫ﻟﻠﻌﺬﺍﺏ ﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺍﻟﱵ ﺗﻘﻀﻲ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻗﻀﺎ ًﺀ ‪‬ﺎﺋ‪‬ﻴﺎ‪.‬‬ ‫ﺕ ﺍﻷﻧﺎﺟﻴﻞ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺘﺪﺑﺮ ﺍﺗﻀﺢ ﻟﻚ ﺃﻥ ﺍﳌﺴﻴﺢ ‬ ‫ﻭﺇﺫﺍ ﻗﺮﺃ ‪‬‬ ‫ﺶ ﻭﺍﳉﻮﻉ ﻟﺜﻼﺛﺔ‬ ‫ﱂ ﻳﺒﻖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﱂ ﻳﺬﻕ ﺍﻟﻌﻄ ‪‬‬ ‫ﺃﻳﺎﻡ‪ ،‬ﻭﱂ ﺗ‪‬ﻜﺴﺮ ﻋﻈﺎﻣ‪‬ﻪ‪ ،‬ﺑﻞ ﺑﻘﻲ ﻋﻠﻴﻪ ﻗﹸﺮﺍﺑﺔ ﺳﺎﻋﺘﲔ ﻓﻘﻂ‪ ،‬ﺣﻴﺚ ﻗﺪ‪‬ﺭ‬ ‫ﺍﷲ‪ ،‬ﺑﺮﲪﺔ ﻣﻨﻪ ﻭﻓﻀﻞ‪ ،‬ﺃﻥ ﺗﺘﻢ ﻋﻤﻠﻴﺔ ﺻﻠﺒﻪ ﰲ ﺃﻭﺍﺧﺮ ﺳﺎﻋﺎﺕ ﺍﻟﻨﻬﺎﺭ‪،‬‬ ‫ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺣﻴﺚ ﱂ ﻳﺒﻖ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﺇﻻ ﺍﻟﻘﻠﻴﻞ؛ ﻭﻛﺎﻥ‬ ‫ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻫﻮ ﺍﻟﺴﺒﺖ ﻭ ِﻋﻴ ‪‬ﺪ ﺍﻟﻔﺼﺢ ﻟﻠﻴﻬﻮﺩ‪ ،‬ﻭﻛﺎﻥ ﳏ ‪‬ﺮ ‪‬ﻣﺎ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ‬ ‫ﻭﻣﺴﺘﻮﺟ‪‬ﺒﺎ ﻟﻠﻌﻘﺎﺏ ﺍﻹﳍﻲ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﺣﺪ‪‬ﺍ ﻣﻌﱠﻠ ﹰﻘﺎ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻳﻮﻡ‬ ‫ﺍﻟﺴﺒﺖ ﺃﻭ ﻟﻴﻠﺘﻪ؛ ﻭﻛﺎﻧﻮﺍ‪ ،‬ﻛﺎﳌﺴﻠﻤﲔ‪ ،‬ﻳ‪‬ﺮﺍﻋﻮﻥ ﺍﻟﺘﻮﻗﻴﺖ ﺍﻟﻘﻤﺮﻱ‬ ‫ﻭﻳﻘﺪ‪‬ﻣﻮﻥ ﺍﻟﻠﻴﻞ ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﻘﺪ ﺣﺼﻠﺖ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ ﺍﻷﺭﺿﻴﺔ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ‬ ‫ﺃﺧﺮﻯ ﻇﻬﺮﺕ ﺗﺪﺍﺑﲑ ﲰﺎﻭﻳﺔ ﻣﻦ ﺍﷲ ‪ ،‬ﺣﻴﺚ ﻫﺒ‪‬ﺖ ﰲ ﺍﻟﺴﺎﻋﺔ‬ ‫ﺽ ﻛﻠﱠﻬﺎ‪ ،‬ﻭﺑﻘﻴﺖ ﻫﺬﻩ‬ ‫ﺖ ﺍﻷﺭ ‪‬‬ ‫ﺍﻟﺴﺎﺩﺳﺔ ﺃﻱ ﻗﹸﺒﻴﻞ ﺍﳌﻐﻴﺐ ﻋﺎﺻﻔ ﹲﺔ ﺃﻇﻠﻤ ِ‬

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‫ﺍﻟﻈﻠﻤﺔ ﻟﺜﻼﺙ ﺳﺎﻋﺎﺕ ﻣﺘﻮﺍﻟﻴﺔ‪) .‬ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﺍﻹﺻﺤﺎﺡ ‪ ١٥‬ﺍﻟﻌﺪﺩ‬ ‫‪ .(٣٣‬ﻭﻋﻨﺪ ﻫﺒﻮﻁ ﻫﺬﻩ ﺍﻟﻈﻠﻤﺔ ﺍﻟﺪﺍﻣﺴﺔ ﺧﺎﻑ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺃﻥ ﲢﲔ‬ ‫ﻟﻴﻠ ﹸﺔ ﺍﻟﺴﺒﺖ‪ ،‬ﻓﻴﺴﺘﺤﻘﹼﻮﺍ ﺍﻟﻌﻘﺎﺏ ﻻﻧﺘﻬﺎﻛﻬﻢ ﺣﺮﻣ ﹶﺔ ﺍﻟﺴﺒﺖ؛ ﻓﺴﺎ ‪‬ﺭﻋﻮﺍ‬ ‫ﺼﲔ ﺍﳌﺼﻠﻮ‪‬ﺑﲔ ﻣﻌﻪ‪.‬‬ ‫ﺑﺈﻧﺰﺍﻝ ﺍﳌﺴﻴﺢ ﻭﺍﻟﱢﻠ ‪‬‬ ‫ﻛﻤﺎ ﻇﻬﺮ ﺗﺪﺑﲑ ﲰﺎﻭﻱ ﺁﺧﺮ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺯﻭﺟﺔ ﺑﻴﻼﻃﺲ‬ ‫ﺃﹶﺭﺳﻠﺖ ﺇﻟﻴﻪ ﻭﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻰ ﻛﺮﺳ ‪‬ﻲ ﺍﶈﻜﻤﺔ ﻗﺎﺋﻠﺔ‪" :‬ﺇﻳﺎﻙ ﻭﺫﻟﻚ‬ ‫ﺖ ﺍﻟﻴﻮﻡ ﻛﺜﲑ‪‬ﺍ ﰲ ﺣ‪‬ﻠ ٍﻢ ﻣﻦ ﺃﺟﻠﻪ"‪.‬‬ ‫ﺴ ‪‬ﻊ ﻟﻘﺘﻠﻪ( ﻷﱐ ﺗﺄﳌ ‪‬‬ ‫ﺍﻟﺒﺎ ‪‬ﺭ‪) ،‬ﺃﻱ ﻻ ‪‬ﺗ ‪‬‬ ‫)ﺇﳒﻴﻞ ﻣﱴ ﺍﻹﺻﺤﺎﺡ ‪ ٢٧‬ﺍﻟﻌﺪﺩ ‪(١٩‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﻇﻬﺮ ﻓﻴﻬﺎ ﻣﻼﻙ ﺍﷲ ﻟﺰﻭﺟﺔ ﺑﻴﻼﻃﺲ ﺗﻜﺸﻒ ﻟﻨﺎ‬ ‫ﻭﻟﻜﻞ ﻣﻨﺼﻒ ﺁﺧﺮ ﻭﺑﻜﻞ ﺗﺄﻛﻴﺪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳ‪‬ﺮﺩ ﺃﻥ ﻳ‪‬ﻘﺘﻞ ﺍﳌﺴﻴﺢ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ؛ ﺇﺫ ﱂ ﳛﺪﺙ ﻗﻂ ﻣﻨﺬ ﺑﺪﺀ ﺍﳋﻠﻴﻘﺔ ﺇﱃ ﺍﻟﻴﻮﻡ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺣﺮ‪‬ﺽ ﺃﺣﺪ‪‬ﺍ ﰲ ﻣﻨﺎﻣﻪ ﺃﻥ ﻳﻔﻌﻞ ﻛﺬﺍ ﻭﻛﺬﺍ ﻹﻧﻘﺎﺫ‬ ‫ﻼ ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ "ﻣﱴ" ﺃﻥ ﻣﻼﻙ‬ ‫ﺷﺨﺺ ﰒ ﱂ ﻳﺘﺤﻘﹼﻖ ﺫﻟﻚ ﺍﻷﻣﺮ‪ .‬ﻓﻤﺜ ﹰ‬ ‫ﺏ‬ ‫ﱯ ﻭﹸﺃ ‪‬ﻣﻪ ﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﺮ ‪‬‬ ‫ﺍﻟﺮﺏ ﻇﻬﺮ ﻟﻴﻮﺳﻒ ﰲ ﺍﳊﻠﻢ ﻗﺎﺋﻼ‪" :‬ﹸﻗ ‪‬ﻢ ﻭ ‪‬ﺧ ِﺬ ﺍﻟﺼ ‪‬‬ ‫ﺇﱃ ﻣﺼﺮ‪ ،‬ﻭ ﹸﻛ ‪‬ﻦ ﻫﻨﺎﻙ ﺣﱴ ﺃﻗﻮﻝ ﻟﻚ‪ ،‬ﻷﻥ ﻫﲑﻭﺩﺱ ﻣ‪‬ﺰ ِﻣ ‪‬ﻊ ﺃﻥ ﻳﻄﻠﺐ‬ ‫ﱯ ﻟ‪‬ﻴﻬﻠﻜﻪ‪) ".‬ﺇﳒﻴﻞ ﻣﺘ‪‬ﻰ ﺍﻹﺻﺤﺎﺡ ‪ ٢‬ﺍﻟﻌﺪﺩ ‪(١٣‬‬ ‫ﺍﻟﺼ ‪‬‬ ‫ﻓﻬﻞ ﻷﺣﺪ ﺃﻥ ﻳﺪ‪‬ﻋﻲ ﺑﻌﺪ ﺫﻟﻚ ﺃﻥ ﻗﺘ ﹶﻞ ﻳﺴﻮﻉ ﺑﻌﺪ ﺃﻥ ﺑﻠﻎ ﻣﺼﺮ‬ ‫ﻛﺎﻥ ﳑﻜ‪‬ﻨﺎ؟ ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺭﺅﻳﺎ ﺯﻭﺟﺔ ﺑﻴﻼﻃﺲ ﻛﺎﻧﺖ ﺗﺪﺑ ‪‬ﲑﺍ ﺇﳍ‪‬ﻴﺎ‬ ‫ﻹﻧﻘﺎﺫ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻛﺎﻥ ﻓﺸﻞ ﻫﺬﺍ ﺍﻟﺘﺪﺑﲑ ﺃﻣﺮ‪‬ﺍ ﻣﺴﺘﺤﻴﻼ‪ .‬ﻓﻜﻤﺎ ﺃﻥ‬ ‫ﺍﺣﺘﻤﺎﻝ ﻫﻼﻙ ﺍﳌﺴﻴﺢ ﰲ ﺣﺎﺩﺙ ﻣﺼﺮ ﻛﺎﻥ ﺃﻣﺮ‪‬ﺍ ﻳ‪‬ﺨﺎﻟﻒ ﺍﻟﻮﻋﺪ‬ ‫ﺍﻹﳍﻲ ﺍﶈﺘ‪‬ﻢ‪ ،‬ﻛﺬﻟﻚ ﻟﻴﺲ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳ‪‬ﻈﻬﺮ ﻣﻼ ‪‬ﻙ ﺍﷲ ﻟﺰﻭﺟﺔ‬ ‫ﺑﻴﻼﻃﺲ ﰲ ﺍﳊﻠﻢ ﳏ ﱢﺬﺭ‪‬ﺍ ﺇﻳﺎﻫﺎ ﺑﺄﻥ ﻗﺘﻞ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻟﻦ ﻳﻜﻮﻥ‬ ‫ﺧﲑ‪‬ﺍ ﻟﻜﻢ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻳﺬﻫﺐ ﻇﻬﻮﺭ ﺍﳌﻼﻙ ‪‬ﺳ ‪‬ﺪﻯ‪ ،‬ﻭﻳ‪‬ﻘ‪‬ﺘﻞ ﺍﳌﺴﻴﺢ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻠﻴﺐ! ﻓﻬﻞ ﲡﺪﻭﻥ ﻟﺬﻟﻚ ﻣﺜﺎﻻﹰ؟ ﻛﻼ! ﺑﻞ ﻛ ﹼﻞ ﻋﺎﻗﻞ ﺳﻠﻴﻢ ﺍﻟﻔﻄﺮﺓ‬ ‫ﺇﺫﺍ ﺍﻃﹼﻠﻊ ﻋﻠﻰ ﺭﺅﻳﺎ ﺯﻭﺟﺔ ﺑﻴﻼﻃﺲ ﺃﻳﻘﻦ ﰲ ﺃﻋﻤﺎﻕ ﻗﻠﺒﻪ ﺑﺄﻧﻪ ﱂ ﻳﻜﻦ‬

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‫ﺍﳍﺪﻑ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﺅﻳﺎ ﺇﻻ ﺃﻥ ﺗﻮﺿﻊ ﺧﻄﹼﺔ ﻟﺘﺨﻠﻴﺺ ﺍﳌﺴﻴﺢ‪.‬‬ ‫ﹶﺃ ‪‬ﺟ ﹾﻞ‪ ،‬ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﳋﻴﺎﺭ ﺃﻥ ﻳﺮﻓﺾ ﺣﻘﻴﻘﺔ ﻧﺎﺻﻌﺔ ﻭﻻ‬ ‫ﻳﻘﺒﻠﻬﺎ ﺗﻌﺼ‪‬ﺒﺎ ﻟﻌﻘﻴﺪﺗﻪ‪ ،‬ﻭﻟﻜﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻌﺪﻝ ﻳﺪﻓﻌﻨﺎ ﻟﻼﻋﺘﺮﺍﻑ ﺑﺄﻥ‬ ‫ﺭﺅﻳﺎ ﺯﻭﺟﺔ ﺑﻴﻼﻃﺲ ﲤﺜﻞ ﺷﻬﺎﺩﺓ ﻗﺎﻃﻌﺔ ﻋﻠﻰ ﳒﺎﺓ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺕ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ؛ ﻭﻗﺪ ﺳﺠ‪‬ﻠﻬﺎ ﺃﻭﺛﻖ ﺍﻷﻧﺎﺟﻴﻞ ﺃﻋﲏ "ﻣﺘ‪‬ﻰ"‪ .‬ﻻ ‪‬ﺟ ‪‬ﺮ ‪‬ﻡ ﺃﻥ‬ ‫ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﺳﻮﻑ ﺃﺑﻴ‪‬ﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺄﺳﻠﻮﺏ ﻗﻮﻱ ﻣ‪‬ﺤﻜﻢ‬ ‫ﻟﻜﺎﻓﻴ ﹲﺔ ﻹﺑﻄﺎﻝ ﺃﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ ﻭﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻭﻟﻜﻦ ﻣﻘﺘﻀﻰ ﺍﻟﺼﺪﻕ‬ ‫ﻭﺍﻷﻣﺎﻧﺔ ﻳﻔﺮﺽ ﻋﻠﻴﻨﺎ ﺃﻻ ﳓﻔﻞ ﺃﺑﺪ‪‬ﺍ‪ ،‬ﰲ ﺳﺒﻴﻞ ﻗﻮﻝ ﺍﳊﻖ‪ ،‬ﺑﻘﻮﻣﻨﺎ ﺃﻭ‬ ‫ﻋﺸﲑﺗﻨﺎ ﻭﻋﻘﺎﺋﺪﻧﺎ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ .‬ﻓﻤﻨﺬ ﺃﻥ ﺧ‪‬ﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻧﻪ ﺑﺴﺒﺐ ﻗﺼﻮﺭ‬ ‫ﻂ ﻭﺍﻷﻓﺎﻋﻲ ﺃﻳﻀ‪‬ﺎ‪،‬‬ ‫ﻑ ﺍﻷﺷﻴﺎﺀ ﺁﳍ ﹰﺔ‪ ،‬ﺣﱴ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﻘﻄ ﹶ‬ ‫ﻓﻬﻤﻪ ﻗﺪ ﺟﻌﻞ ﺁﻻ ‪‬‬ ‫ﻭﻣﻊ ﺫﻟﻚ ﱂ ﻳﺰﻝ ﺍﻟﻌﻘﻼﺀ ﻳﻨﺠﻮﻥ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺬﻩ‬ ‫ﺍﻟﻌﻘﺎﺋﺪ ﺍﳌﺸﺮﻛﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻹﳒﻴﻠﻴﺔ ﻋﻠﻰ ﳒﺎﺓ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﻣﺮﱘ ﻣﻦ ﺍﳌﻮﺕ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﺳ ﹶﻔ ‪‬ﺮﻩ ﺍﻟﻄﻮﻳﻞ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﺇﱃ ﺍﳉﻠﻴﻞ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻦ‬ ‫ﺕ‬ ‫ﺡ ﻳﻮ ِﻡ ﺍﻷﺣﺪ‪ ،‬ﻓﺄﺧﱪ ‪‬‬ ‫ﺍﻟﻘﱪ؛ ﺣﻴﺚ ﺍﺟﺘﻤﻊ ﺃﻭ ﹰﻻ ﲟﺮﱘ ﺍ‪‬ﺪﻟﻴﺔ ﺻﺒﺎ ‪‬‬ ‫ﺍﳊﻮﺍﺭﻳـﲔ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﺣ ‪‬ﻲ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﺴﺘﻴﻘﻨﻮﺍ‪ .‬ﰒ‬ ‫ﻇﻬﺮ ﻻﺛﻨﲔ ﻣﻦ ﺍﳊﻮﺍﺭﻳـﲔ ﺣﲔ ﺫﻫﺎ‪‬ﻤﺎ ﺇﱃ ﺇﺣﺪﻯ ﺍﻟﻘﺮﻯ‪ ،‬ﻭﺃﺧﲑ‪‬ﺍ‬ ‫ﻇﻬﺮ ﻟﻸﺣﺪ ﻋﺸﺮ ﺣﲔ ﻛﺎﻧﻮﺍ ﺟﻠﻮﺳ‪‬ﺎ ﻳﺄﻛﻠﻮﻥ؛ ﻓﻼ ‪‬ﻣﻬﻢ ﻋﻠﻰ ﺿﻌﻒ‬ ‫ﺇﳝﺎ‪‬ﻢ ﻭﻗﺴﻮﺓ ﻗﻠﻮ‪‬ﻢ‪) .‬ﻣﺮﻗﺲ ﺍﻹﺻﺤﺎﺡ ‪ ١٦‬ﺍﻟﻌﺪﺩ ‪(١٤-٩‬‬ ‫ﰒ ﻟﻘﻲ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﳊﻮﺍﺭﻳـﲔ ﺣﲔ ﻛﺎﻧﻮﺍ ﻣﺘ‪‬ﺠﻬﲔ ﳓﻮ ﻗﺮﻳﺔ ﺗ‪‬ﺪﻋﻰ‬ ‫" ِﻋ ‪‬ﻤﻮﺍﺱ" ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺑ‪‬ﻌﺪ ‪ ٣,٧٥‬ﻓﺮﺍﺳﺦ ﻣﻦ ﺃﻭﺭﺷﻠﻴﻢ؛ ﻭﳌﺎ ﺍﻗﺘﺮﺑﻮﺍ‬ ‫ﻣﻦ ﺍﻟﻘﺮﻳﺔ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻘﺪ‪‬ﻣﻬﻢ ﻟﻴﻨﻔﺼﻞ ﻋﻨﻬﻢ‪ ،‬ﻓﺤﺎﻟﻮﺍ ﺩﻭﻧﻪ ﻗﺎﺋﻠﲔ‪:‬‬ ‫ﺚ ﻣﻌﻨﺎ ﺍﻟﻠﻴﻠﺔ‪ .‬ﻓﺘﻨﺎﻭ ﹶﻝ ﺍﻟ ‪‬ﻌﺸﺎﺀ ﻣﻌﻬﻢ‪ ،‬ﻭﺑﺎﺗﻮﺍ ﲨﻴ ‪‬ﻌﺎ ﰲ ﻗﺮﻳﺔ‬ ‫ﺍ ‪‬ﻣ ﹸﻜ ﹾ‬ ‫ِﻋ ‪‬ﻤﻮﺍﺱ‪) .‬ﻟﻮﻗﺎ ﺍﻹﺻﺤﺎﺡ ‪ ٢٤‬ﺍﻟﻌﺪﺩ ‪(٣١-١٣‬‬ ‫ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﻭﻏﲑ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﺗﺼﺪﺭ ﻣﻦ ﺍﳉﺴﻢ‬

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‫ﺍﳉﻼﱄ‪ ،‬ﺍﻟﺬﻱ ﲣ‪‬ﻴﻠﻪ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻟﻠﻤﺴﻴﺢ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﺃﻋﻤﺎ ﹲﻝ ﲣﺺ‬ ‫ﺍﳉﺴ ‪‬ﻢ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟﻔﺎﱐ ﻛﺄﻛِﻠﻪ ﻭﺷﺮﺑﻪ ﻭﻧﻮﻣﻪ ﻭﺳﻔﺮﻩ ﺇﱃ ﺍﳉﻠﻴﻞ ﺍﻟﱵ ﺗﺒﻌﺪ‬ ‫ﻋﻦ ﺃﻭﺭﺷﻠﻴﻢ ﳓﻮ‪ ٧٠‬ﻓﺮﺳﺨ‪‬ﺎ ‪ .‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺗﻄ ‪‬ﺮﻑ ﺍﻷﻓﻜﺎﺭ ﻗﺪ‬ ‫ﺣ ‪‬ﺮﻑ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﻗﺼﺺ ﺍﻹﳒﻴﻞ ﻫﺬﻩ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ‬ ‫ﻓﻴﻬﺎ ﻟﺘﺪﻝ ﺩﻻﻟﺔ ﺻﺮﳛﺔ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻴﺢ ﻟﻘﻲ ﺍﳊﻮﺍﺭﻳـﲔ ‪‬ﺬﺍ ﺍﳉﺴﻢ‬ ‫ﺍﳌﺎﺩﻱ ﺍﻟﻔﺎﱐ‪ ،‬ﻭﻗﺎﻡ ﺑﺎﻟﺴﻔﺮ ﺍﻟﻄﻮﻳﻞ ﺇﱃ ﺍﳉﻠﻴﻞ ﻣﺸ‪‬ﻴﺎ ﻋﻠﻰ ﺍﻷﻗﺪﺍﻡ‪،‬‬ ‫ﻭﺃﺭﻯ ﺍﳊﻮﺍﺭﻳـﲔ ﺟﺮﻭ ‪‬ﺣﻪ‪ ،‬ﻭﺗﻌﺸ‪‬ﻰ ﻭﺑﺎﺕ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻋﻨﺪﻫﻢ‪.‬‬ ‫ﻭﺳﻨﺜﺒﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻧﻪ ﻗﺪ ﻋﺎﰿ ﺟﺮﻭﺣﻪ ﺑﺎﺳﺘﻌﻤﺎﻝ ﻣﺮﻫﻢ ﺧﺎﺹ‪.‬‬ ‫ﹶﺃ ‪‬ﻭ ﻟﻴﺲ ﳑﺎ ﻳﺪﻋﻮﻧﺎ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﺃﻥ ﺫﻟﻚ ﺍﳉﺴﻢ ﺍﳉﻼﱄ ﺍﻷﺑﺪﻱ‬ ‫ﺍﻟﺬﻱ ﻧﺎﻟﻪ ﺍﳌﺴﻴ ‪‬ﺢ ‪ -‬ﻣﻜﺎ ﹶﻥ ﺍﳉﺴﻢ ﺍﳌﺎﺩ‪‬ﻱ ﺍﻟﻔﺎﱐ ‪ -‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﺟﺪﻳﺮ‪‬ﺍ‬ ‫ﺑﺄﻥ ﻳﺘﺸﺮ‪‬ﻑ ﺑﺎﳉﻠﻮﺱ ﻋﻦ ﳝﲔ ﺍﷲ ﻭﺃﻥ ﻳﺴﻤﻮ ﻋﻦ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‬ ‫ﻭﻋﻦ ﻛ ﹼﻞ ﺃﺛﺮ )ﻣﻦ ﺍﳉﺮﻭﺡ( ﺃﻭ ﺃ ٍﱂ ﺃﻭ ﻋﻴﺐ‪ ،‬ﻭﺃﻥ ﻳﺼﻄﺒﻎ ﺑﺼﺒﻐﺔ‬ ‫ﺟﻼﻝ ﺍﷲ ﺍﻷﺯﱄ ﺍﻷﺑﺪﻱ؛ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﺍﳉﺴﻢ ﺍﳉﻼﱄ ﻛﻴﻒ ﺑﻘﻲ‬ ‫ﺕ ﻓﻴﻪ ﺑﻘﺎﻳﺎ ﺍﳉﺮﻭﺡ ﺍﳊﺪﻳﺜﺔ‬ ‫ﺑﻌ ‪‬ﺪ ﻣﺸﻮﺑ‪‬ﺎ ﺑﺎﻟﻀﻌﻒ ﺍﻟﺒﺸﺮﻱ ﺣﻴﺚ ﻭ‪‬ﺟﺪ ‪‬‬ ‫ﺍﻟﺪﺍﻣﻴﺔ ﺍﳌﺆﳌﺔ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻟﺼﻠﻴﺐ ﻭﺍﳌﺴﺎﻣﲑ‪ ،‬ﻭﺍﻟﱵ ﺃﹸﻋ ‪‬ﺪ ﻟﻌﻼﺟﻬﺎ ﻣﺮﻫﻢ‬ ‫ﺧﺎﺹ؟! ﻧﻌﻢ ﺇﻥ ﺫﻟﻚ ﺍﳉﺴﻢ ﺍﳉﻼﱄ ﻏﲑ ﺍﻟﻔﺎﱐ ‪ -‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﺒﻐﻲ‬ ‫ﻼ ﻏ ‪‬ﲑ ﻣﺘﻐﻴ‪‬ﺮ ‪-‬‬ ‫ﺃﻥ ﻳﺒﻘﻰ ﻟﻸﺑﺪ ﺳﻠﻴ ‪‬ﻤﺎ ﻣﻦ ﻛﻞ ﻋﻴﺐ ﻭﻣﻨﻘﺼﺔ ﻭﻛﺎﻣ ﹰ‬ ‫ﻛﻴﻒ ﻇ ﹼﻞ ﻣﺼﺎ‪‬ﺑﺎ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﺣﱴ ﺃﺭﻯ ﺍﳌﺴﻴ ‪‬ﺢ ﺣﻮﺍﺭﻳﻴﻪ ﳊ ‪‬ﻤﻪ‬ ‫ﻭﻋﻈﺎ ‪‬ﻣﻪ؛ ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺫﻟﻚ ﺍﳉﺴﻢ ﺍﳉﻼﱄ ﻳ‪‬ﻌﺎﱐ‬ ‫ﻣﻦ ﺣﺎﺟﺎﺕ ﺍﳉﺴﻢ ﺍﻟﺒﺸﺮﻱ ﺍﻟﻔﺎﱐ ﻛﺸﺪ‪‬ﺓ ﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ؛ ﻭﻟﻮ ﱂ‬ ‫ﻳﻜﻦ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﳌﺎ ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﲝﺎﺟﺔ ﻟﻠﻘﻴﺎﻡ ﺑﺬﻟﻚ ﺍﻟﺴﺨﻒ‪..‬‬ ‫ﻱ‬ ‫ﺃﻋﲏ ﺃﻥ ﻳﺄﻛﻞ ﻭﻳﺸﺮﺏ ﻭﻳﺴﺘﺮﻳﺢ ﻭﻳﻨﺎﻡ ﺧﻼﻝ ﺳﻔﺮﻩ ﺇﱃ ﺍﳉﻠﻴﻞ‪ .‬ﻭﺃ ‪‬‬ ‫ ﺍﻟﻔﺮﺳﺦ ﻣﻘﻴﺎﺱ ﳌﻌﺮﻓﺔ ﺍﳌﺴﺎﻓﺔ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ ﰲ ﻣﻘﺪﺍﺭﻩ ﺃﻗﻮﺍﻝ ﺷﱴ‪ ،‬ﻭﻟﻜﻨﻪ ﻋﻨﺪ‬ ‫ﺍﳌﺆﻟﻒ ﻳﺴﺎﻭﻱ ‪ ١,٦٢٥‬ﻣﻴﻞ ﺗﻘﺮﻳﺒ‪‬ﺎ‪ .‬ﺍﻧﻈﹸﺮ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ‪) .٧٦‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺷﻚ ﰲ ﺃﻥ ﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﳘﺎ ﻣﻦ ﺁﻻﻡ ﺍﳉﺴﻢ ﺍﻟﻔﺎﱐ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﺣﱴ ﺇﻥ ﺷﺪ‪‬ﻤﺎ ﻗﺪ ﺗﻘﻀﻲ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﻱ‬ ‫ﻓﺜﺒﺖ ﺑﻼ ﻣﺮﺍﺀ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﳝﺖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﱂ ﻳﺘﻠ ‪‬ﻖ ﺃ ‪‬‬ ‫ﺟﺴﻢ ﺟﺪﻳﺪ ﺟﻼﱄ‪ ،‬ﻭﺇﳕﺎ ﺗﻌﺮ‪‬ﺽ ﳊﺎﻟﺔ ﺍﻹﻏﻤﺎﺀ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﳌﻮﺕ‪.‬‬ ‫ﻭﻛﺎﻥ ﻣﻦ ﻋﺠﺎﺋﺐ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﺃﻥ ﺍﻟﻘﱪ ﺍﻟﺬﻱ ﻭ‪‬ﺿﻊ ﻓﻴﻪ‬ ‫ﺍﳌﺴﻴﺢ ﱂ ﻳﻜﻦ ﻣﺜﻞ ﻗﺒﻮﺭ ﺑﻼﺩﻧﺎ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺷﺒﻪ ﺣﺠﺮﺓ ﺫﺍﺕ ﻧﺎﻓﺬﺓ‬ ‫ﻳﺘﺨﻠﻠﻬﺎ ﺍﳍﻮﺍﺀ؛ ﺇﺫ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺓ ﺍﻟﻴﻬﻮﺩ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺃﻥ ﳚﻌﻠﻮﺍ‬ ‫ﺍﻟﻘﺒﻮﺭ ﻛﻐﺮﻓﺔ ﻭﺍﺳﻌﺔ ﺫﺍﺕ ﻧﺎﻓﺬﺓ ﻳﺘﺨﻠﻠﻬﺎ ﺍﳍﻮﺍﺀ‪ ،‬ﻭﺗﻜﻮﻥ ﺟﺎﻫﺰﺓ ﺳﻠﻔﹰﺎ‬ ‫ﻟﻴﻮﺿﻊ ﻓﻴﻬﺎ ﺍﳌﻴ‪‬ﺖ ﻟﺪﻯ ﺍﳊﺎﺟﺔ‪ .‬ﻭﺍﻷﻧﺎﺟﻴﻞ ﺗﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﺑﻜﻞ‬ ‫ﺻﺮﺍﺣﺔ‪ ،‬ﺣﻴﺚ ﳒﺪ ﰲ ﺇﳒﻴﻞ ﻟﻮﻗﺎ ﻗﻮﻟﻪ‪" :‬ﰒ ﰲ ﺃﻭﻝ ﺍﻷﺳﺒﻮﻉ ﺃﻭ ﹶﻝ‬ ‫ﻁ ﺍﻟﺬﻱ ﺃﻋﺪﺩﻧﻪ‪ ،‬ﻭﻣﻌﻬﻦ ﺃﻧﺎﺱ‪،‬‬ ‫ﺍﻟﻔﺠﺮ ﺃﺗﲔ ﺇﱃ ﺍﻟﻘﱪ ﺣﺎﻣﻼﺕ ﺍﳊﻨﻮ ﹶ‬ ‫ﻓﻮﺟﺪﻥ ﺍﳊﺠﺮ ﻣ ‪‬ﺪ ‪‬ﺣ ‪‬ﺮﺟ‪‬ﺎ ﻋﻦ ﺍﻟﻘﱪ‪) .‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺗﺴﺘﺪﻋﻲ ﺍﻟﺘﻔﻜﲑ(‪.‬‬ ‫ﻓﺪﺧﻠﻦ ﻭﱂ ﳚﺪﻥ ﺟﺴﺪ ﺍﻟﺮﺏ ﻳﺴﻮﻉ"‪) .‬ﺇﳒﻴﻞ ﻟﻮﻗﺎ ﺍﻹﺻﺤﺎﺡ ‪٢٤‬‬ ‫ﺍﻟﻌﺪﺩ ‪(٣ -٢‬‬ ‫ﻭﺍﻵﻥ ﻓﻜﹼﺮﻭﺍ ﰲ ﻗﻮﻟﻪ‪" :‬ﻓﺪﺧﻠﻦ"! ﺇﺫ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻲ‬ ‫ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﺍﻟﻘﱪ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺳ ‪‬ﻌﺎ ﻛﺤﺠﺮﺓ ﺫﺍﺕ ﻧﺎﻓﺬﺓ؛‬ ‫ﻭﺳﻨﺒﻴ‪‬ﻦ ﰲ ﺍﳌﻜﺎﻥ ﺍﳌﻨﺎﺳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻗﱪ ﻋﻴﺴﻰ ﺍﻟﺬﻱ‬ ‫ﹼﰎ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻴﻪ ﻣﺆﺧﺮ‪‬ﺍ ﰲ ﺳﺮﻳﻨﻐﺮ ﺑﻜﺸﻤﲑ‪ ،‬ﻫﻮ ﺃﻳﻀ‪‬ﺎ ﺫﻭ ﻧﺎﻓﺬﺓ ﻛﻤﺜﻞ‬ ‫ﺍﻟﻘﱪ ﺍﳌﺬﻛﻮﺭ ﺃﻋﻼﻩ‪ .‬ﻭﻫﺬﺍ ﺳ ‪‬ﺮ ﻋﻈﻴﻢ ﺇﺫﺍ ﺍﻫﺘﻢ ﺑﻪ ﺍﻟﺒﺎﺣﺜﻮﻥ ﹶﺃ ‪‬ﻣ ﹶﻜ‪‬ﻨﻬﻢ‬ ‫ﺍﻟﻮﺻﻮ ﹸﻝ ﺇﱃ ﻧﺘﻴﺠﺔ ﻫﺎﻣ‪‬ﺔ ﻋﻈﻴﻤﺔ‪.‬‬ ‫ﻭﻣﻦ ﲨﻠﺔ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﻗﻮ ﹸﻝ ﺑﻴﻼﻃﺲ‬ ‫ﺍﻟﺬﻱ ‪‬ﺳﺠ‪‬ﻞ ﰲ ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﻭﻫﻮ‪" :‬ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﺴﺎﺀ ﺇﺫ ﻛﺎﻥ‬ ‫ﻒ ﺍﻟﺬﻱ ﻣﻦ ﺍﻟﺮﺍﻣ‪‬ﺔ ﻣ‪‬ﺸ ‪‬ﲑ‬ ‫ﺍﻻﺳﺘﻌﺪﺍﺩ‪ ،‬ﺃﹶﻱ ﻣﺎ ﻗﺒﻞ ﺍﻟﺴﺒﺖ‪ ،‬ﺟﺎﺀ ﻳﻮﺳ ‪‬‬ ‫ﺕ ﺍﷲ‪ ،‬ﻓﺘﺠﺎﺳﺮ ﻭﺩﺧﻞ ﺇﱃ‬ ‫ﺷﺮﻳﻒ‪ ،‬ﻭﻛﺎﻥ ﻫﻮ ﺃﻳﻀ‪‬ﺎ ﻣﻨﺘﻈ ‪‬ﺮﺍ ﻣﻠﻜﻮ ‪‬‬ ‫ﺑﻴﻼﻃﺲ‪ ،‬ﻭﻃﻠﺐ ﺟﺴ ‪‬ﺪ ﻳﺴﻮﻉ‪ .‬ﻓﺘﻌﺠ‪‬ﺐ ﺑﻴﻼﻃﺲ ﺃﻧﻪ ﻣﺎﺕ ﻛﺬﺍ‬

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‫ﺳﺮﻳﻌ‪‬ﺎ"‪) .‬ﻣﺮﻗﺲ ﺍﻹﺻﺤﺎﺡ ‪ ٦‬ﺍﻟﻌﺪﺩ ‪(٤٤ – ٤٢‬‬ ‫ﻧﺴﺘﻨﺘﺞ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﻣﻮﺕ ﻳﺴﻮﻉ ﻛﺎﻥ ﻗﺪ ﺃﺻﺒﺢ ﳏ ﱠﻞ ﺍﻟﺸﺒﻬﺔ ﺳﺎﻋﺔ‬ ‫ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ ﺫﺍ‪‬ﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺸﺒﻬﺔ ﻣﻦ ﻗِﺒﻞ ﺭﺟﻞ ﻳﻌﺮﻑ‬ ‫ﺟﻴﺪ‪‬ﺍ ﻣﻘﺪﺍ ‪‬ﺭ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﳝﻮﺕ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﻌﺒﺎﺭ ﹸﺓ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫"ﰒ ﺇﺫ ﻛﺎﻥ ﺍﺳﺘﻌﺪﺍﺩ‪ ،‬ﻓﻠﻜﻴﻼ ﺗﺒﻘﻰ ﺍﻷﺟﺴﺎﺩ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﰲ‬ ‫ﺲ ﺃﻥ‬ ‫ﺍﻟﺴﺒﺖ‪ ،‬ﻷﻥ ﻳﻮﻡ ﺫﻟﻚ ﺍﻟﺴﺒﺖ ﻛﺎﻥ ﻋﻈﻴ ‪‬ﻤﺎ‪ ،‬ﺳﺄﻝ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﺑﻴﻼﻃ ‪‬‬ ‫ﺴﺮ ﺳﻴﻘﺎ‪‬ﻧﻬﻢ ﻭﻳ‪‬ﺮﹶﻓﻌﻮﺍ‪ .‬ﻓﺄﺗﻰ ﺍﻟﻌﺴﻜ ‪‬ﺮ‪ ،‬ﻭﻛﺴﺮﻭﺍ ﺳﺎﹶﻗﻲ ﺍﻷ ‪‬ﻭ ِﻝ‬ ‫ﺗ‪‬ﻜ ‪‬‬ ‫ﻭﺍﻵ ‪‬ﺧ ِﺮ ﺍﳌﻌﱠﻠ ِﻖ ﻣﻌﻪ‪ .‬ﻭﺃﻣﺎ ﻳﺴﻮﻉ ﻓﻠﻤﺎ ﺟﺎﺀﻭﺍ ﺇﻟﻴﻪ ﱂ ﻳﻜﺴﺮﻭﺍ ﺳﺎﹶﻗﻴﻪ‪،‬‬ ‫ﻷ‪‬ﻢ ﺭﺃﻭﻩ ﻗﺪ ﻣﺎﺕ؛ ﻭﻟﻜﻦ ﻭﺍﺣﺪ‪‬ﺍ ﻣﻦ ﺍﻟﻌﺴﻜﺮ ﹶﻃ ‪‬ﻌ ‪‬ﻦ ‪‬ﺟ‪‬ﻨ‪‬ﺒﻪ ‪‬ﲝ ‪‬ﺮﺑ ٍﺔ‪،‬‬ ‫ﻭﻟﻠﻮﻗﺖ ﺧﺮﺝ ﺩ ‪‬ﻡ ﻭﻣﺎﺀ"‪) .‬ﻳﻮﺣﻨﺎ ﺍﻹﺻﺤﺎﺡ ‪ ١٩‬ﺍﻟﻌﺪﺩ ‪(٣٤-٣١‬‬ ‫ﻳﺘﻀﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺟﻠﻴ‪‬ﺎ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩ‪‬ﻢ ﺁﻧﺬﺍﻙ‪ ،‬ﺑﻐﻴ ﹶﺔ ﺇ‪‬ﺎ ِﺀ‬ ‫ﺣﻴﺎﺓ ﺍﳌﺼﻠﻮﺏ‪ ،‬ﺃﻥ ﻳﺘﺮﻛﻮﻩ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺃﻳﺎ ‪‬ﻣﺎ‪ ،‬ﰒ ﻳﻜﺴﺮﻭﺍ ﻋﻈﺎﻣﻪ؛‬ ‫ﺴﺮ ﻋﻤ ‪‬ﺪﺍ‪ ،‬ﺑﻞ ﺃﹸﻧﺰﻝ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﻫﻮ‬ ‫ﻭﻟﻜﻦ ﻋﻈﺎﻡ ﺍﳌﺴﻴﺢ ﱂ ﺗ‪‬ﻜ ‪‬‬ ‫ﺼﲔ ﺍﳌﺼﻠﻮﺑﲔ ﻣﻌﻪ‪ ،‬ﻭﻟﺬﻟﻚ ﺧﺮﺝ ﺍﻟﺪﻡ ﻣﻦ ﺟﺴﻤﻪ‬ ‫ﺣ ‪‬ﻲ ﺣﺘﻤ‪‬ﺎ ﻛﺎﻟﱢﻠ ‪‬‬ ‫ﻋﻨﺪ ﻃﻌﻦ ﺿﻠﻌﻪ ﺑﺎﳊﺮﺑﺔ‪ ،‬ﻣﻊ ﺃﻥ ﺩﻡ ﺍﳌﻴ‪‬ﺖ ﻻ ﻳﻠﺒﺚ ﺃﻥ ﻳﺘﺠﻤ‪‬ﺪ‪.‬‬ ‫ﻛﻤﺎ ﻳﺘﻀﺢ ﻣﻦ ﺫﻟﻚ ﺃﻳﻀ‪‬ﺎ ﺃﻧﻪ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺧﻄﺔ ﺳﺮﻳ‪‬ﺔ‪ ،‬ﻭﻫﻲ ﺃﻥ‬ ‫ﻼ ﺗﻘ‪‬ﻴﺎ ﻃﻴﺐ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺘﺠﻨﺐ ﺍﻻﳓﻴﺎ ‪‬ﺯ‬ ‫ﺑﻴﻼﻃﺲ ﻛﺎﻥ ﺭﺟ ﹰ‬ ‫ﺍﻟﻌﻠﲏ ﻟﻠﻤﺴﻴﺢ ﺧﻮﻓﹰﺎ ﻣﻦ ﻗﻴﺼﺮ؛ ﺇﺫ ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻳﺘ‪‬ﻬﻤﻮﻥ ﺍﳌﺴﻴﺢ‬ ‫ﻕ ﺍﳌﺴﻴﺢ‪ ،‬ﺑﻴﻨﻤﺎ‬ ‫ﺑﺎﻟﺜﻮﺭﺓ‪ .‬ﻛﺎﻥ ﺑﻴﻼﻃﺲ ﺳﻌﻴﺪ ﺍﳊﻆ ﺣﻴﺚ ﻋﺮﻑ ﺻﺪ ‪‬‬ ‫ﻕ ﺍﳌﺴﻴﺢ‬ ‫ﺑﻘﻲ ﻗﻴﺼﺮ ﳏﺮﻭ ‪‬ﻣﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‪ .‬ﻭﺑﻴﻼﻃﺲ ﱂ ﻳﻌﺮﻑ ﺻﺪ ‪‬‬ ‫ﻂ ﺃﻥ ﻳ‪‬ﺼﹶﻠﺐ‪.‬‬ ‫ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺑﺬﻝ ﺟﻬﺪﻩ ﻟﻠﺘﺨﻔﻴﻒ ﻋﻨﻪ‪ ،‬ﻭﱂ ﻳ‪‬ﺮﺩ ﻗ ﹼ‬ ‫ﻭﺍﻷﻧﺎﺟﻴﻞ ﺃﻳﻀ‪‬ﺎ ﺗﺬﻛﺮ ﺻﺮﺍﺣ ﹰﺔ ﺃﻥ ﺑﻴﻼﻃﺲ ﺃﺭﺍﺩ ﻣﺮﺍﺭ‪‬ﺍ ﺃﻥ ﻳ‪‬ﻄﻠﻖ ﺳﺮﺍﺡ‬ ‫ ﻫﺬﺍ ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺍﻹﺻﺤﺎﺡ ‪) .١٥‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺖ ﳐﻠﺼ‪‬ﺎ‬ ‫ﺖ ﻫﺬﺍ ﻓﻠﺴ ‪‬‬ ‫ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻴﻬﻮﺩ ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺇﻧﻚ ﺇﻥ ﺃﻃﻠﻘ ‪‬‬ ‫ﻟﻘﻴﺼﺮ‪ .‬ﺇﻥ ﺍﳌﺴﻴﺢ ﺛﺎﺋﺮ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﺑﻨﻔﺴﻪ ﻣِﻠ ﹰﻜﺎ‪.‬‬ ‫)ﻳﻮﺣﻨﺎ ﺍﻹﺻﺤﺎﺡ ‪ ١٩‬ﺍﻟﻌﺪﺩ ‪(١٢‬‬ ‫ﻛﻤﺎ ﺃﻥ ﺭﺅﻳﺎ ﺯﻭﺟﺔ ﺑﻴﻼﻃﺲ ﻛﺎﻧﺖ ﺩﺍﻓﻌ‪‬ﺎ ﺁﺧﺮ ﺟﻌﻠﻪ ﻳﺴﻌﻰ‬ ‫ﺟﺎﻫﺪ‪‬ﺍ ﻹﻧﻘﺎﺫ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﺼﻠﻴﺐ ﺑﺄﻱ ﻃﺮﻳﻖ‪ ،‬ﻭﺇﻻ ﺳﻴﻜﻮﻥ ﻣﺼﲑﻩ‬ ‫ﺍﻟﺪﻣﺎﺭ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﻗﻮﻣ‪‬ﺎ ﺃﺷﺮﺍﺭ‪‬ﺍ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ ﻹﺛﺎﺭﺓ‬ ‫ﻗﻴﺼﺮ ﻋﻠﻰ ﺑﻴﻼﻃﺲ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺷﺎﻳﺔ‪ ،‬ﻟﺬﻟﻚ ﺳﻌﻰ ﺑﻴﻼﻃﺲ ﻹﻧﻘﺎﺫ‬ ‫ﺐ ﺍﳌﺴﻴﺢ ﺇﱃ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪،‬‬ ‫ﺍﳌﺴﻴﺢ ﺑﻄﺮﻳﻖ ﺣﻜﻴﻢ؛ ﻓﻬﻮ ﺃ ‪‬ﻭ ﹰﻻ ﺃ ‪‬ﺟ ﹶﻞ ﺻﻠ ‪‬‬ ‫ﰒ ﺃﺧ‪‬ﺮﻩ ﺇﱃ ﺃﻭﺍﺧﺮ ﺳﺎﻋﺎﺗﻪ ﺣﱴ ﱂ ﻳﺒﻖ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﺇﻻ ﺑﻀﻊ ﺳﺎﻋﺎﺕ‪،‬‬ ‫ﻭﻛﺎﻧﺖ ﻟﻴﻠﺔ ﺍﻟﺴﺒﺖ ﺍﻟﻜﺒﲑ ﻣﻮﺷﻜﺔ‪ ،‬ﻭﻛﺎﻥ ﺑﻴﻼﻃﺲ ﻳﻌﻠﻢ ﺟﻴﺪ‪‬ﺍ ﺃﻥ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻻ ﳝﻜﻨﻬﻢ‪ ،‬ﻧﻈ ‪‬ﺮﺍ ﻷﺣﻜﺎﻡ ﺷﺮﻳﻌﺘﻬﻢ‪ ،‬ﺇﺑﻘﺎ ُﺀ ﺍﳌﺴﻴﺢ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻠﻴﺐ ﺇﻻ ﻟﻐﺎﻳﺔ ﻣﻐﻴﺐ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺃﻧﻪ ﺑﻌﺪ ﺍﻟﻐﺮﻭﺏ ﺳﻴﺒﺪﺃ ﻓﻮﺭ‪‬ﺍ‬ ‫ﺳﺒﺘ‪‬ﻬﻢ ﺍﻟﺬﻱ ﻻ ﳚﻮﺯ ﻓﻴﻪ ﺇﺑﻘﺎ ُﺀ ﺃﺣﺪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻓﺘ ‪‬ﻢ ﻣﺎ ﺃﺭﺍﺩ‬ ‫ﺑﻴﻼﻃﺲ‪ ،‬ﻭﺃﹸﻧﺰﻝ ﺍﳌﺴﻴﺢ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻗﺒﻞ ﺍﻟﻐﺮﻭﺏ‪.‬‬ ‫ﺼﲔ ﺍﳌﺼﻠﻮ‪‬ﺑﲔ ﻣﻊ‬ ‫ﻱ ﻣﻦ ﺍﻟﱢﻠ ‪‬‬ ‫ﻭﺑﻌﻴﺪ ﻋﻦ ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻻ ﳝﻮﺕ ﺃ ‪‬‬ ‫ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺴﻴﺢ ﳝﻮﺕ ﺧﻼﻝ ﺳﺎﻋﺘﲔ ﻓﻘﻂ! ﻛﻼ‪ ،‬ﺑﻞ ﺇﻥ ﻛﻞ‬ ‫ﺴﺮ ﻋﻈﺎﻡ ﺍﳌﺴﻴﺢ‪ .‬ﻻﺷﻚ ﺃﻥ ﻫﻨﺎﻙ‬ ‫ﺫﻟﻚ ﻛﺎﻥ ﲣﻄﻴﻄﹰﺎ ﻧ‪‬ﺴﺞ ﻟﻜﻴﻼ ‪‬ﺗﻜ ‪‬‬ ‫ﺑﺮﻫﺎ‪‬ﻧﺎ ﻋﻈﻴ ‪‬ﻤﺎ ﻟﻜ ﹼﻞ ﻟﺒﻴﺐ ﰲ ﻛﻮﻥ ﺍﻟﻠﺼﲔ ﻛﻠﻴﻬﻤﺎ ﻗﺪ ﹸﺃﻧﺰﻻ ﻣﻦ‬ ‫ﲔ؛ ﺇﺫ ﻛﺎﻧﺖ ﺍﻟﻌﺎﺩﺓ ﺍﳌ‪‬ﺘ‪‬ﺒﻌﺔ ﺩﻭﻣ‪‬ﺎ ﺃﻥ ﺍ‪‬ﺮﻣﲔ ﻛﺎﻧﻮﺍ‬ ‫ﺍﻟﺼﻠﻴﺐ ﺣ‪‬ﻴـ ِ‬ ‫ﻳ‪‬ﻨـﺰ‪‬ﻟﻮﻥ ﻣﻦ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺃﺣﻴﺎ ًﺀ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻻ ﳝﻮﺗﻮﻥ ﺇﻻ ﺑﻌﺪ ﻛﺴﺮ‬ ‫ﺍﻟﻌﻈﺎﻡ‪ ،‬ﺃﻭ ﻛﺎﻧﺖ ﺃﻧﻔﺴﻬﻢ ﺗﺰﻫﻖ ﻣﻦ ﺷﺪﺓ ﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻟﺒﻘﺎﺋﻬﻢ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺃﻳﺎ ‪‬ﻣﺎ‪ .‬ﻭﻟﻜﻦ ﺍﳌﺴﻴﺢ ﱂ ﻳﺘﻌﺮ‪‬ﺽ ﻟﺸﻲﺀ ﻣﻦ ﺫﻟﻚ؛ ﻓﻬﻮ ﱂ‬ ‫ﺴﺮ ﻋﻈﺎﻣﻪ‪ ،‬ﰒ ﹸﺫ ‪‬ﺭ‬ ‫ﺸﺎ ﻷﻳﺎﻡ‪ ،‬ﻛﻤﺎ ﱂ ﺗ‪‬ﻜ ‪‬‬ ‫ﻳﺒﻖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺟﺎﺋ ‪‬ﻌﺎ ﻋ ِﻄ ‪‬‬ ‫ﺍﻟﺮﻣﺎﺩ ﰲ ﺃﻋﲔ ﺍﻟﻴﻬﻮﺩ ﺣﻴﺚ ﻗﻴﻞ ﳍﻢ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻣﺎﺕ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻠﺼﺎﻥ ﻓﻘﺪ ﻗﹸﻀﻲ ﻋﻠﻴﻬﻤﺎ ﺑﻜﺴﺮ ﻋﻈﺎﻣﻬﻤﺎ ﺣﺎ ﹰﻻ‪ .‬ﻭﻫﻨﺎ ﻧﺘﺴﺎﺀﻝ‪ :‬ﳌﺎﺫﺍ‬

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‫ﻣﺎ ﻗﻴﻞ ﻋﻦ ﺃﻱ ﻣﻦ ﺍﻟﻠﺼ‪‬ﲔ ﺇﻧﻪ ﻣﺎﺕ ﺃﻳﻀ‪‬ﺎ ﻓﻼ ﺣﺎﺟﺔ ﻟﻜﺴﺮ ﻋﻈﺎﻣﻪ؟!‬ ‫ﻒ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﻳﻮﺳﻒ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺃﺻﺪﻗﺎﺀ ﺑﻴﻼﻃﺲ‬ ‫ﺿ ‪‬‬ ‫ﹶﺃ ِ‬ ‫ﺍﳌﻜ ‪‬ﺮﻣﲔ ﻭﻛﺎﻥ ﺳﻴ ‪‬ﺪ ﺗﻠﻚ ﺍﳌﻨﻄﻘﺔ ﻭ ِﻣﻦ ﺗﻼﻣﺬﺓ ﺍﳌﺴﻴﺢ ﺳ ‪‬ﺮﺍ ﻭﺻ‪‬ﻞ‬ ‫ﻫﻨﺎﻟﻚ ﰲ ﺣﻴﻨﻪ‪ -‬ﻭﻛﺎﻥ ﳎﻴﺌﻪ ﰲ ﺭﺃﻳﻲ ﺇﺷﺎﺭ ﹰﺓ ﻣﻦ ﺑﻴﻼﻃﺲ ﻧﻔﺴﻪ‪-‬‬ ‫ﻓﺴﹼﻠﻢ ﺇﻟﻴﻪ ﺍﳌﺴﻴ ‪‬ﺢ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺟﺜ ﹰﺔ ﻫﺎﻣﺪﺓ‪ .‬ﻭﻷﻥ ﻳﻮﺳﻒ ﻛﺎﻥ ﻣﻦ‬ ‫ﺃﺷﺮﺍﻑ ﺍﻟﻘﻮﻡ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﺑﻮﺳﻊ ﺍﻟﻴﻬﻮﺩ ﺃﻥ ﻳﻌﺎﺭﺿﻮﻩ‪ .‬ﻓﻮﺻﻞ ﻫﻨﺎﻟﻚ‬ ‫ﻭﺗﺴﱠﻠﻢ ﺍﳌﺴﻴ ‪‬ﺢ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻣ‪‬ﻴ‪‬ﺘﺎ ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺣﺎﻟﺔ ﺍﻹﻏﻤﺎﺀ ﰲ ﺍﻟﻮﺍﻗﻊ‪.‬‬ ‫ﻭﻛﺎﻥ ﻫﻨﺎﻟﻚ ﻣﻜﺎ ﹲﻥ ﹸﺃﻋ ‪‬ﺪ ﻣﺴﺒﻘﹰﺎ ﻛﻘﱪ ﻋﻠﻰ ﺷﻜﻞ ﺣﺠﺮﺓ ﻭﺍﺳﻌﺔ ﺫﺍﺕ‬ ‫ﻧﺎﻓﺬﺓ‪ ،‬ﺣﺴﺐ ﻋﺎﺩﺓ ﺍﻟﻘﻮﻡ ﺁﻧﺬﺍﻙ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻊ ﺧﺎﺭ ‪‬ﺟﺎ ﻋﻦ ﺗﺼﺮ‪‬ﻑ‬ ‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﻮ‪‬ﺿﻊ ﺍﳌﺴﻴﺢ ﻓﻴﻪ ﺣﺴﺐ ﺗﻌﻠﻴﻤﺎﺕ ﺑﻴﻼﻃﺲ‪.‬‬ ‫ﻭﻟﻘﺪ ﻭﻗﻊ ﻫﺬﺍ ﺍﳊﺎﺩﺙ ﺧﻼﻝ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺑﻌﺪ ﻭﻓﺎﺓ ﻣﻮﺳﻰ‬ ‫ ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺑ‪‬ﻌﺚ ﰲ ﺫﻟﻚ ﺍﻟﻘﺮﻥ ﻛﻤﺠﺪﺩ ﻹﺣﻴﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ‬ ‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ‪ .‬ﻭﺭﻏﻢ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﻳﻨﺘﻈﺮﻭﻥ ﻣﺴﻴﺤﻬﻢ ﺍﳌﻮﻋﻮﺩ ﰲ‬ ‫ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﻭﻛﺎﻧﺖ ﻧﺒﻮﺀﺍﺕ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺴﺎﺑﻘﲔ ﺃﻳﻀ‪‬ﺎ ﺗﺸﻬﺪ‬ ‫ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻮﻋﺪ؛ ﻭﻟﻜﻦ ﻣﺸﺎﺋﺦ ﺍﻟﻴﻬﻮﺩ ﺍﻷﻏﺒﻴﺎﺀ‪ ،‬ﻣﻊ ﺍﻷﺳﻒ‬ ‫ﺤﻬﻢ ﺍﳌﻮﻋﻮﺩ‪،‬‬ ‫ﺍﻟﺸﺪﻳﺪ‪ ،‬ﱂ ﻳﻌﺮﻓﻮﺍ ﺫﻟﻚ ﺍﳌﻴﻘﺎﺕ ﻭﺍﻷﻭﺍﻥ‪ ،‬ﻓﻜﺬﹼﺑﻮﺍ ﻣﺴﻴ ‪‬‬ ‫ﲰﻮﻩ ﻣﻠﺤ ‪‬ﺪﺍ‪ ،‬ﻭﺃﺧﲑ‪‬ﺍ ﺃﻓﺘﻮﺍ ﺑﻘﺘﻠﻪ‪ ،‬ﻭﺟﺮ‪‬ﻭﻩ ﺇﱃ ﺍﶈﻜﻤﺔ‪.‬‬ ‫ﺑﻞ ﻛﻔﹼﺮﻭﻩ ﻭ ‪‬‬ ‫ﻭﻧﺪﺭﻙ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻭﺿﻊ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬ ‫ﺐ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ‬ ‫ﺗﺄﺛ ‪‬ﲑﺍ ﻋﺠﻴﺒ‪‬ﺎ‪ ،‬ﺣﻴﺚ ﺗﻘﺴﻮ ﻓﻴﻪ ﻗﻠﻮﺏ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻳﻄﻐﻰ ﺣ ‪‬‬ ‫ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻳﺼﺒﺤﻮﻥ ﻋﻤﻴﺎ‪‬ﻧﺎ ﻭﺃﻋﺪﺍﺀ ﻟﻠﺤﻖ‪ .‬ﻭﺇﻧﻨﺎ ﺇﺫﺍ ﻋﻘﺪﻧﺎ ﺍﳌﻘﺎﺭﻧﺔ ﺑﲔ‬ ‫ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺑﻌﺪ ﺑﻌﺜﺔ ﻣﻮﺳﻰ ﻭﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺑﻌﺪ ﺑﻌﺜﺔ ﻣﺜﻴﻠِﻪ‬ ‫ﻼ ﻳﺪ‪‬ﻋﻲ ﺑﺄﻧﻪ‬ ‫ﺃﻱ ﻧﺒﻴ‪‬ﻨﺎ ﳏﻤﺪ ‪ ،‬ﻭﺟﺪﻧﺎ ﰲ ﻛﻞ ﻣﻦ ﺍﻟﻘﺮﻧﲔ ﺃﻥ ﺭﺟ ﹰ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻭﻛﺎﻧﺖ ﺩﻋﻮﺍﻩ ﺻﺎﺩﻗﺔ ﻭﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻋﻠﻤﺎﺀ‬ ‫ﺍﻟﻘﻮﻡ ﻛﻔﹼﺮﻭﺍ ﻛﻠﻴﻬﻤﺎ ﻭﻭﺻﻤﻮﳘﺎ ﺑﺎﻹﳊﺎﺩ ﻭﺍﻟﺪﺟﻞ‪ ،‬ﻭﺃﻓﺘﻮﺍ ﺑﻘﺘﻠﻬﻤﺎ‪،‬‬ ‫ﻭﻗﺪ ‪‬ﺟ ‪‬ﺮ ﻛﻼﳘﺎ ﺇﱃ ﺍﶈﺎﻛﻢ‪ ،‬ﺃﺣﺪﳘﺎ ﺇﱃ ﺍﶈﺎﻛﻢ ﺍﻟﺮﻭﻣﻴﺔ‪ ،‬ﻭﺍﻵﺧﺮ ﺇﱃ‬

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‫ﺠ ‪‬ﻲ ﻛﻼﳘﺎ‪ ،‬ﻭﺧﺎﺏ ﺃﻋﺪﺍﺅﳘﺎ‪ ،‬ﺳﻮﺍﺀ‬ ‫ﺍﶈﺎﻛﻢ ﺍﻹﳒﻠﻴﺰﻳﺔ؛ ﻭﰲ ﺍﻷﺧﲑ ‪‬ﻧ ‪‬‬ ‫ﺤﲔ‬ ‫ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﺃﻭ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ؛ ﻭﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﳚﻌﻞ ﻣﻦ ﺍﳌﺴﻴ ‪‬‬ ‫ﺍﳌﻮﻋﻮ ‪‬ﺩﻳﻦ ﻛﻠﻴﻬﻤﺎ ﺃ ‪‬ﻣ ﹰﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺃﻥ ﻳ‪‬ﺨﻴ‪‬ﺐ ﺃﻋﺪﺍﺀﳘﺎ‪ .‬ﻭﺑﺎﻻﺧﺘﺼﺎﺭ‪،‬‬ ‫ﻓﺈﻥ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﺳﻮﺍﺀ ﳌﻮﺳﻰ ﺃﻭ ﻟﺴﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﻭﻧﺒﻴﻨﺎ ‪،‬‬ ‫ﺷﺪﻳ ‪‬ﺪ ﻋﻠﻰ ﻣﺴﻴﺤﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﻣﺒﺎﺭ ‪‬ﻙ ﻟﻪ ﺃﻳﻀ‪‬ﺎ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﱵ ﳒﺪﻫﺎ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﻋﻠﻰ ﳒﺎﺓ ﺍﳌﺴﻴﺢ ﻣﻦ‬ ‫ﺍﻟﺼﻠﻴﺐ ﻣﺎ ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ "ﻣﱴ" ﺍﻹﺻﺤﺎﺡ ‪ ٢٦‬ﺍﻟﻌﺪﺩ ‪ ٤٦-٣٦‬ﺑﺄﻥ‬ ‫ﺍﳌﺴﻴﺢ ﳌﺎ ﺗﻠﻘﹼﻰ ﺍﻟﻮﺣ ‪‬ﻲ ﻋﻦ ﺍﻋﺘﻘﺎﻟﻪ‪ ،‬ﻇ ﹼﻞ ﻳﺘﻀﺮ‪‬ﻉ ﺇﱃ ﺍﷲ ﺳﺎﺟ ‪‬ﺪﺍ‬ ‫ﻼ ﻃﻮﺍﻝ ﺍﻟﻠﻴﻞ؟ ﻭﻛﺎﻥ ﻻﺑ ‪‬ﺪ ﺃﻥ ﻳ‪‬ﺴﺘﺠﺎﺏ ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ‬ ‫ﺑﺎﻛ‪‬ﻴﺎ ﻣﺒﺘﻬ ﹰ‬ ‫ﻼ‪،‬‬ ‫ﺍﻟﻔﻴ‪‬ﺎﺽ ﺑﺎﻟﺘﻀﺮﻉ ﻭﺍﻻﺑﺘﻬﺎﻝ ﺍﻟﺬﻱ ﻣ‪‬ﻨﺢ ﺍﳌﺴﻴ ‪‬ﺢ ﻣﻦ ﺃﺟﻠﻪ ﻭﻗ‪‬ﺘﺎ ﻃﻮﻳ ﹰ‬ ‫ﺖ ﺍﻻﺿﻄﺮﺍﺏ ﻭﺍﻟﻘﻠﻖ ﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ﺃﺑ ‪‬ﺪﺍ‪ .‬ﻓﻠﻤﺎﺫﺍ ﺇ ﹰﺫﺍ‬ ‫ﻷﻥ ﺩﻋﺎﺀ ﺍﳌﻘ ‪‬ﺮﺏ ﻭﻗ ‪‬‬ ‫ﺭ‪‬ﻓﺾ ﺩﻋﺎﺀ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻛﺎﻥ ﺩﻋﺎ َﺀ ﻣﻈﻠﻮﻡ ﻗﺎﻡ ﺑﻪ ﻃﻮﺍﻝ ﺍﻟﻠﻴﻞ ﺑﻘﻠﺐ‬ ‫ﻳﻔﻴﺾ ﺑﺎﻷﱂ؛ ﺧﺎﺻﺔ ﻭﺇﻥ ﺍﳌﺴﻴﺢ ﻳﻌﻠﻦ ﺑﺄﻥ ﺍﻷﺏ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻳﺴﺘﺠﻴﺐ ﻟﺪﻋﺎﺋﻲ؟ ﻓﻜﻴﻒ ﻧﺼﺪ‪‬ﻕ ﺇﺫ ﹾﻥ ﺑﺄﻥ ﺍﷲ ﻛﺎﻥ ﻳﺴﺘﺠﻴﺐ ﻟﻪ ﻣﻊ‬ ‫ﺃﻧﻪ ﱂ ﻳﺴﺘﺠﺐ ﻟﻪ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﰲ ﺍﺿﻄﺮﺍﺏ ﺷﺪﻳﺪ؟‬ ‫ﻛﻤﺎ ﻳﺘﺒﻴ‪‬ﻦ ﻣﻦ ﺍﻹﳒﻴﻞ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻋﻠﻰ ﻳﻘﲔ ﺗﺎﻡ‬ ‫ﻣﻦ ﺍﺳﺘﺠﺎﺑﺔ ﺩﻋﺎﺋﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﻮ‪‬ﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ ﲤﺎﻡ ﺍﻟﺘﻌﻮﻳﻞ؛‬ ‫ﻭﻟﺬﻟﻚ ﻓﻠﻤﺎ ﻗﹸﺒﺾ ﻋﻠﻴﻪ ﻭ ‪‬ﻋﻠﹼﻖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﱂ ﳚﺪ ﺍﻟﻈﺮﻭﻑ‬ ‫ﺥ ﺑﺸﻜﻞ ﻋﻔﻮﻱ‪" :‬ﺇﻳﻠﻲ ﺇﻳﻠﻲ ﹶﻟﻤﺎ ‪‬ﺷ‪‬ﺒ ﹾﻘ‪‬ﺘﲏ‪ ..‬ﺃﻱ‪:‬‬ ‫ﻣﻼﺋﻤ ﹰﺔ ﻵﻣﺎﻟﻪ ﺻ ‪‬ﺮ ‪‬‬ ‫ ‬ ‫ﺇﳍﻲ ﺇﳍﻲ ﳌﺎﺫﺍ ﺗﺮﻛ‪‬ﺘﲏ‪ ".‬ﻳﻌﲏ ﱂ ﺃﻛﻦ ﺃﺗﻮﻗﹼﻊ ﻣﻄﻠﻘﹰﺎ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺖ ﻣﻮﻗ‪‬ﻨﺎ ﺑﺄﻧﻚ‬ ‫ﻣﺼﲑﻱ ﻫﻜﺬﺍ‪ ،‬ﻭﺃﻥ ﺃﻣﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ؛ ﺑﻞ ﻛﻨ ‪‬‬ ‫ﺳﺘﺴﺘﺠﻴﺐ ﺩﻋﺎﺋﻲ‪.‬‬ ‫ﻓﺎﺗﻀﺢ ﺟﻠﻴ‪‬ﺎ ﻣﻦ ﻛﻼ ﺍﳌﻮﺿﻌﲔ ﰲ ﺍﻹﳒﻴﻞ ﺃﻥ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ ﻛﺎﻥ‬ ‫ ﺇﳒﻴﻞ ﻣﱴ ‪) ٤٦ :٢٧‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻭﺍﺛ ﹰﻘﺎ ﻣﻦ ﺻﻤﻴﻢ ﻓﺆﺍﺩﻩ ﺃﻥ ﺩﻋﺎﺀﻩ ﻣﺴﺘﺠﺎﺏ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﺃﻥ ﺑﻜﺎﺀﻩ ﻃﻴﻠﺔ‬ ‫ﺍﻟﻠﻴﻞ ﻟﻦ ﻳﺬﻫﺐ ﻫﺪ ‪‬ﺭﺍ؛ ﻭﻛﺎﻥ ﺑﻨﻔﺴﻪ ﻗﺪ ﻋﻠﹼﻢ ﺣﻮﺍﺭﻳ‪‬ﻴﻪ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻣﺮ‬ ‫ﺺ ﻋﻠﻴﻬﻢ ﻛﻤﺜﺎﻝ‬ ‫ﺐ ﻟﻜﻢ؛ ﺑﻞ ﻗ ‪‬‬ ‫ﺠ ‪‬‬ ‫ﷲ ﻳﺴﺘ ِ‬ ‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﹶﺃ ِﻥ ﺍ ‪‬ﺩ ‪‬ﻋﻮﺍ ﺍ َ‬ ‫ﻗﺼ ﹶﺔ ﺍﻟﻘﺎﺿﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻻ ﳜﺸﻰ ﺍﷲ ﻭﻻ ﳐﻠﻮﻗﻪ‪ ،‬ﻟﻴﺴﺘﻴﻘﻦ ﺍﳊﻮﺍﺭﻳﻮﻥ‬ ‫ﺑﺄﻥ ﺍﷲ ﻳﺴﺘﺠﻴﺐ ﺍﻟﺪﻋﺎﺀ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻗﺪ ﻋﻠﻢ ﻣﻦ ﺍﷲ‬ ‫ﺑﺄﻥ ﻣﺼﻴﺒﺔ ﻋﻈﻴﻤﺔ ﺳﺘﻨـﺰﻝ ﺑﻪ‪ ،‬ﻭﻟﻜﻨﻪ‪ ،‬ﻛﻌﺎﺩﺓ ﺍﻟﻌﺎﺭﻓﲔ ﺑﺎﷲ‪ ،‬ﺃﻟـ ‪‬ﺢ‬ ‫ﰲ ﺍﻟﺪﻋﺎﺀ ﺇﳝﺎﻧ‪‬ﺎ ﻣﻨﻪ ﺑﺄﻥ ﻻ ﻣﺴﺘﺤﻴ ﹶﻞ ﺃﻣﺎﻡ ﺍﷲ‪ ،‬ﻭﺃﻥ ﻛﻞ ﳏﻮ ﻭﺇﺛﺒﺎﺕ‬ ‫ﺐ ﺩﻋﺎﺀ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ ﺣﻴﻨﺌﺬ ‪ -‬ﻭﺍﻟﻌﻴﺎﺫ‬ ‫ﺠ ‪‬‬ ‫ﺑﻴﺪﻩ‪ .‬ﻭﻟﺬﻟﻚ ﻓﻠﻮ ﱂ ﻳ‪‬ﺴﺘ ‪‬‬ ‫ﺑﺎﷲ ‪ -‬ﻟﺘﺮﻙ ﻫﺬﺍ ﰲ ﻧﻔﻮﺱ ﺍﳊﻮﺍﺭﻳـﲔ ﺗﺄﺛﲑ‪‬ﺍ ﺳﻠﺒﻴ‪‬ﺎ‪ .‬ﻓﻜﺎﻥ ﻣﻦ‬ ‫ﺍﳌﺴﺘﺤﻴﻞ ﺇﺫﹰﺍ ﺃ ﹾﻥ ﻳﻘ ‪‬ﺪﻡ ﳍﻢ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺬﻱ ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﺪﻣ‪‬ﺮ‬ ‫ﺇﳝﺎ‪‬ﻢ؛ ﺇﺫ ﻟﻮ ﺃ‪‬ﻢ ﺭﺃﻭﺍ ﺑﺄ ‪‬ﻡ ﺃﻋﻴﻨﻬﻢ ﺃﻥ ﺩﻋﺎﺀ ﻧﱯ ﻣﻘﺪ‪‬ﺱ ﻛﺎﳌﺴﻴﺢ ﱂ‬ ‫ﺐ ﺭﻏﻢ ﺗﻀ ‪‬ﺮﻋﻪ ﻃﻮﺍﻝ ﺍﻟﻠﻴﻞ‪ ،‬ﻟﻮﻗﻌﻮﺍ ﰲ ﻓﺘﻨﺔ ﻋﻈﻴﻤﺔ ﰲ ﺇﳝﺎ‪‬ﻢ؛‬ ‫ﻳ‪‬ﺴﺘ‪‬ﺠ ‪‬‬ ‫ﻭﻟﺬﻟﻚ ﻓﻜﺎﻥ ﻣﻦ ﻣﻘﺘﻀﻰ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﺴﺘﺠﻴﺐ ﺩﻋﺎﺀﻩ‪.‬‬ ‫ﺴﻴﻤﺎﱐ"‬ ‫ﻭﺍﻋﻠﻤﻮﺍ ﻳﻘﻴ‪‬ﻨﺎ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﱠﰎ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺍﲰﻪ " ‪‬ﺟﹾﺜ ‪‬‬ ‫ﻛﺎﻥ ﻗﺪ ﻟﻘﻲ ﺍﻟﻘﺒﻮ ﹶﻝ ﻣﻦ ﺍﷲ ﺣﺘﻤ‪‬ﺎ‪.‬‬ ‫ﻭﲦﺔ ﺃﻣﺮ ﺁﺧﺮ ﳚﺪﺭ ﺑﺎﻟﺬﻛﺮ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻛﻤﺎ ﻗﺪ ﰎ ﺍﻟﺘﺸﺎﻭﺭ ﻟﻘﺘﻞ‬ ‫ﺍﳌﺴﻴﺢ ﺣﲔ ﺍﺟﺘﻤﻊ ﻭﺟﻮﻩ ﺍﻟﻘﻮﻡ ﻭﻛﺒﺎﺭ ﻋﻠﻤﺎﺋﻬﻢ ﰲ ﺑﻴﺖ ﻛﺎﻫﻦ ﺍﲰﻪ‬ ‫"ﹶﻗﻴﺎﻓﺎ" ﻟﻠﺘﺂﻣﺮ ﻋﻠﻰ ﻗﺘﻠﻪ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻛﺬﻟﻚ ﲤﺎﻣ‪‬ﺎ ﺣﺼﻠﺖ‬ ‫ﻣﺆﺍﻣﺮﺓ ﳑﺎﺛﻠﺔ ﻟﻘﺘﻞ ﻣﻮﺳﻰ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﺗﻜﺮﺭﺕ ﺍﳌﺆﺍﻣﺮﺓ ﻧﻔﺴﻬﺎ ﻟﻘﺘﻞ‬ ‫ﻧﺒﻴ‪‬ﻨﺎ ﰲ ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ﲟﻜﺔ؛ ﻭﻟﻜﻦ ﺍﷲ ﺍﻟﻘﺪﻳﺮ ﻋﺼﻢ ﻫﺬﻳﻦ ﺍﻟﻨﺒﻴـﲔ‬ ‫ﺍﻟﻌﻈﻴﻤﲔ ﻣﻦ ﺷﺮ ﺗﻠﻚ ﺍﳌﺆﺍﻣﺮﺍﺕ‪ .‬ﻭﺇﻥ ﺍﳌﺆﺍﻣﺮﺓ ﺍﻟﱵ ﻧ‪‬ﺴﺠﺖ ﻟﻘﺘﻞ‬ ‫ﺍﳌﺴﻴﺢ ﻳﻘﻊ ﺯﻣﻨ‪‬ﻬﺎ ﺑﲔ ﺯﻣﻦ ﻫﺎﺗﲔ ﺍﳌﺆﺍﻣﺮﺗﲔ؛ ﻓﻜﻴﻒ ﻧﺼﺪ‪‬ﻕ ﺃﻥ‬ ‫ﺍﳌﺴﻴﺢ ﱂ ﻳ‪‬ﻨ ﹶﻘﺬ ﻣﻨﻬﺎ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﺃﺷ ‪‬ﺪ ﺇﳊﺎ ‪‬ﺣﺎ ﰲ ﺍﻟﺪﻋﺎﺀ ﻣﻦ ﺍﻟﻨﺒﻴـﲔ‬ ‫ﺍﻵﺧ‪‬ﺮﻳﻦ؟ ﻓﻤﺎ ﺩﺍﻡ ﺍﷲ ﻳﺴﺘﺠﻴﺐ ﻷﺣﺒ‪‬ﺎﺋﻪ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻭﳜﻴ‪‬ـﺐ ﻣﺆﺍﻣﺮﺓ‬ ‫ﺐ ﺩﻋﺎﺀ ﺍﳌﺴﻴﺢ؟‬ ‫ﺍﻷﺷﺮﺍﺭ‪ ،‬ﻓﻠِﻢ ﱂ ﻳﺴﺘﺠ ‪‬‬

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‫ﺇﻥ ﺧﱪﺓ ﻛﻞ ﺗﻘ ‪‬ﻲ ﺻﺎﺩﻕ ﺗﺸﻬﺪ ﻋﻠﻰ ﺃﻥ ﺩﻋﺎﺀ ﺍﳌﻈﻠﻮﻡ ﰲ ﺣﺎﻟﺔ‬ ‫ﺏ‪ ،‬ﺑﻞ ﺇﻥ ﻭﻗﺖ ﺍﳌﺼﻴﺒﺔ ﻋﻠﻰ ﺍﻟﺼﺎﺩﻕ ﳍﻮ‬ ‫ﺍﺿﻄﺮﺍﺏ ﺷﺪﻳﺪ ﻣﺴﺘﺠﺎ ‪‬‬ ‫ﺐ ﺧﱪﺓ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ .‬ﺃﺗﺬﻛﺮ ﺃﻧﻪ ﻗﺒﻞ‬ ‫ﺃﻭﺍ ﹸﻥ ﻇﻬﻮﺭ ﺍﻵﻳﺔ؛ ﻭﺇﻧﲏ ﺻﺎﺣ ‪‬‬ ‫ﻋﺎﻣﲔ ‪‬ﺭﹶﻓ ‪‬ﻊ ﺿﺪ‪‬ﻱ ﺍﻟﺪﻛﺘﻮ ‪‬ﺭ "ﻣﺎﺭﺗﻦ ﻛﻼﺭﻙ" ﺍﳌﺴﻴﺤ ‪‬ﻲ ﺍﳌﻘﻴﻢ ﰲ‬ ‫"ﺃﻣﺮﺗﺴﺮ" ﺑﺒﻨﺠﺎﺏ ﻗﻀﻴ ﹰﺔ ﻣﺰﻭ‪‬ﺭﺓ ﺑﺘﻬﻤﺔ ﺍﻟﻘﺘﻞ ﰲ ﳏﻜﻤﺔ ﳏﺎﻓﻈﺔ‬ ‫ﺖ ﻗﺘﻠﻪ‪ ،‬ﻭﺃﺭﺳﻠﺖ ﳍﺬﺍ‬ ‫"ﻏﻮﺭﺩﺍﺳﺒﻮﺭ"‪ ،‬ﺣﻴﺚ ﺯﻋﻢ ﺃﱐ ﻗﺪ ﺣﺎﻭﻟ ‪‬‬ ‫ﻼ ﺍﲰﻪ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ .‬ﻭﺗﺼﺎﺩﻑ ﺃﻥ ﺍﺟﺘﻤﻊ ﺿﺪ‪‬ﻱ ﰲ ﻫﺬﻩ‬ ‫ﺍﻟﻐﺮﺽ ﺭﺟ ﹰ‬ ‫ﺾ ﺍﳌﺘﺂﻣﺮﻳﻦ ﻣﻦ ﺍﳌﻠﻞ ﺍﻟﺜﻼﺙ‪ :‬ﺍﳌﺴﻴﺤﻴﺔ ﻭﺍﳍﻨﺪﻭﺳﻴﺔ‬ ‫ﺍﻟﻘﻀﻴﺔ ﺑﻌ ‪‬‬ ‫ﻭﺍﻹﺳﻼﻡ؛ ﻭﱂ ﻳﺪ‪‬ﺧﺮﻭﺍ ﻭﺳ ‪‬ﻌﺎ ﻹﺩﺍﻧﱵ ﲟﺤﺎﻭﻟﺔ ﺍﻟﻘﺘﻞ‪ .‬ﺇﺫ ﻛﺎﻥ‬ ‫ﺍﻟﻘﺴﺎﻭﺳﺔ ﻳﻨﻘﻤﻮﻥ ﻣﲏ ﻷﱐ ﻛﻨﺖ ﻭﻣﺎﺯﻟﺖ ﺃﺑﺬﻝ ﺟﻬﺪﻱ ﻹﻧﻘﺎﺫ ﻋﺒﺎﺩ‬ ‫ﺍﷲ ﻣﻦ ﻋﻘﻴﺪﺓ ﺍﻟﻘﺴﻴﺴﲔ ﺍﻟﺒﺎﻃﻠﺔ ﰲ ﺷﺄﻥ ﺍﳌﺴﻴﺢ؛ ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‬ ‫ﺃﻭﻝ ﳕﻮﺫﺝ ﺷﺎﻫﺪﺗﻪ ﻣﻦ ﺃﺧﻼﻗﻬﻢ‪ .‬ﻭﺃﻣﺎ ﺍﳍﻨﺪﻭﺱ ﻓﻜﺎﻧﻮﺍ ﻏﺎﺿﺒﲔ ﻋﻠ ‪‬ﻲ‬ ‫ﺕ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﲟﻮﺕ ﺃﺣﺪ ﻣﻦ ﹸﻛﻬ‪‬ﺎ‪‬ﻢ‬ ‫ﻷﻧﲏ ﻛﻨﺖ ﺗﻨﺒﺄ ‪‬‬ ‫ﺍﲰﻪ "ﻟﻴﺨﺮﺍﻡ" ﺑﻌﺪ ﺃﻥ ﻃﻠﺐ ﻫﻮ ﺑﻨﻔﺴﻪ ﻧﺒﻮﺀﺓ ﻛﻬﺬﻩ‪ ،‬ﰒ ﲢﻘﻘﺖ‬ ‫ﺍﻟﻨﺒﻮﺀﺓ ﰲ ﻣﻮﻋﺪﻫﺎ ﺍﶈﺪﺩ‪ ،‬ﻭﻛﺎﻧﺖ ﺁﻳ ﹰﺔ ﻣﻬﻴﺒﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺍﳌﺸﺎﻳﺦ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻓﻜﺎﻧﻮﺍ ﺃﻳﻀ‪‬ﺎ ﻣﻐﺘﺎﻇﲔ ﻣﲏ ﻷﱐ ﻛﻨﺖ ﺃﺧﺎﻟﻒ‬ ‫ﺖ‬ ‫ﻋﻘﻴﺪ‪‬ﻢ ﰲ ﺻﺪﺩ ﻇﻬﻮﺭ ﺍﳌﻬﺪﻱ ﻭﺍﳌﺴﻴﺢ ﺍﻟﺴﻔﹼﺎﻛﹶﲔ؛ ﻭﻛﺬﻟﻚ ﻛﻨ ‪‬‬ ‫ﺃﻋﺎﺭﺽ ﻋﻘﻴﺪ‪‬ﻢ ﻋﻦ ﺍﳉﻬﺎﺩ‪ .‬ﻓﺘﺸﺎﻭﺭ ﺯﻋﻤﺎﺀ ﻣﻦ ﻫﺬﻩ ﺍ ِﳌﻠﻞ ﺍﻟﺜﻼﺙ‬ ‫ﻭﺗﺂﻣﺮﻭﺍ ﺣﱴ ﻳ‪‬ﺜﺒﺘﻮﺍ ﺇﺩﺍﻧﱵ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻟﻜﻲ ﺃﹸﻗﺘ‪‬ﻞ ﺃﻭ ﺃﹸﺳﺠ‪‬ﻦ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﰲ‬ ‫ﺫﻟﻚ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻟﻈﺎﳌﲔ‪ .‬ﻭﻟﻘﺪ ﺃﻧﺒﺄﱐ ﺍﷲ ‪‬ﺬﻩ ﺍﳌﺆﺍﻣﺮﺍﺕ ﺣﱴ ﻗﺒﻞ‬ ‫ﺖ ﻫﺬﻩ ﺍﻹﳍﺎﻣﺎﺕ‬ ‫ﺃﻥ ﻳﻨﺴﺠﻮﻫﺎ‪ ،‬ﻭﺑﺸ‪‬ﺮﱐ ﺑﱪﺍﺀﰐ ﰲ ﺍﻟﻨﻬﺎﻳﺔ‪ .‬ﻭﻟﻘﺪ ﺃﺫﻋ ‪‬‬ ‫ﺍﻹﳍﻴﺔ ﺍﳌﻘﺪﺳﺔ ﺑﲔ ﻣﺌﺎﺕ ﺍﻟﻨﺎﺱ ﻗﺒﻞ ﲢ ﱡﻘﻘﻬﺎ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﺗﻠﻘﹼﻴﺖ ﻫﺬﻩ‬ ‫ﻒ ﻋﲏ ﻫﺬﺍ ﺍﻟﺒﻼﺀ‪،‬‬ ‫ﺸ ‪‬‬ ‫ﻼ‪ :‬ﺍﻟﻠﻬﻢ ﺍ ﹾﻛ ِ‬ ‫ﺍﻷﺧﺒﺎﺭ ﺑﻮﺣﻲ ﺍﷲ ﺗﻌﺎﱃ ﺩﻋﻮ‪‬ﺗﻪ ﻗﺎﺋ ﹰ‬ ‫ﷲ ﺑﺎﻟﻮﺣﻲ ﺃﻧﻪ ﺳﻮﻑ ﻳﻜﺸﻒ ﻋﲏ ﺍﻟﺒﻼﺀ‪ ،‬ﻭ‪‬ﻳﱪ‪‬ﺋﲏ ﻣﻦ ﺍﻟﺘﻬﻤﺔ‪.‬‬ ‫ﻓ‪‬ﻨ‪‬ﺒﺄﹶﱐ ﺍ ُ‬ ‫ﺕ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﺃﻳﻀ‪‬ﺎ ﺑﲔ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ ﻣﺌﺔ ﺷﺨﺺ‪ ،‬ﻭﻫﻢ‬ ‫ﻭﻟﻘﺪ ﻧﺸﺮ ‪‬‬

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‫ﻣﺎﺯﺍﻟﻮﺍ ﺃﺣﻴﺎﺀ ﺇﱃ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﺃﻣﺎ ﺃﻋﺪﺍﺋﻲ ﻓﺄﻭﺷﻜﻮﺍ‪ ،‬ﺑﺘﻘﺪﱘ ﺷﻬﻮﺩ ﺯﻭﺭ ﰲ ﺍﶈﻜﻤﺔ‪ ،‬ﻋﻠﻰ ﺃﻥ‬ ‫ﻳ‪‬ﺜﺒﺘﻮﺍ ﺍﻟﺘﻬﻤﺔ‪ ،‬ﺣﻴﺚ ﺷﻬﺪ ﺿﺪﻱ ﺃﺷﺨﺎﺹ ﻣﻦ ﺍﳌﻠﻞ ﺍﻟﺜﻼﺙ ﺍﳌﺬﻛﻮﺭﺓ‬ ‫ﺁﻧﻔﹰﺎ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﻛﺸﻒ ﺑﻄﺮﻕ ﻋﺪﻳﺪﺓ ﺣﻘﻴﻘ ﹶﺔ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻘﺎﺿﻲ‬ ‫ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺍﻟﻘﻀﻴﺔ ﰲ ﳏﻜﻤﺘﻪ‪ ،‬ﻭﺍﲰﻪ ‪ ،Captain W.Douglas‬ﻭﻛﺎﻥ‬ ‫ﻧﺎﺋ‪‬ﺒﺎ ﳌﻔﻮ‪‬ﺽ ﳏﺎﻓﻈﺔ "ﻏﻮﺭﺩﺍﺳﺒﻮﺭ"؛ ﻓﺘﺒﻴ‪‬ﻦ ﻟﻪ ﺟﻠﻴ‪‬ﺎ ﺃﻥ ﺍﻟﻘﻀﻴﺔ ﻣﺰﻭ‪‬ﺭﺓ‪.‬‬ ‫ﻓﻌﻨﺪﺋﺬ ‪‬ﺩﹶﻓﻌ‪‬ﻪ ﺣﺒ‪‬ﻪ ﻟﻠﻌﺪﻝ ﻭ ‪‬ﺳ ‪‬ﻬﺮ‪‬ﻩ ﻋﻠﻰ ﺍﻹﻧﺼﺎﻑ ﺃﻥ ﻻ ﻳ‪‬ﺒﺎﱄ ﻣﻄﻠﻘﹰﺎ‬ ‫ﺑﺬﻟﻚ ﺍﻟﺪﻛﺘﻮﺭ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﻤﻞ ﻗﺴ‪‬ﻴﺴ‪‬ﺎ‪ ،‬ﻭﺣﻜﻢ ﺑﺈﺑﻄﺎﻝ ﺍﻟﻘﻀﻴﺔ‪.‬‬ ‫ﺖ ﺃﻋﻠﻨﺖ ﻣﻦ ﻗﺒ ﹸﻞ ‪ -‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﰲ‬ ‫ﻭﻛﻤﺎ ﻛﻨ ‪‬‬ ‫ﺕ ﺑﺮﺍﺀﰐ ﺧﻼﻓﹰﺎ ﻟﻠﻈﺮﻭﻑ‬ ‫ﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﺎﻣﺔ ﻭﺃﻣﺎﻡ ﻣﺌﺎﺕ ﺍﻟﻨﺎﺱ‪ ،‬ﻇﻬﺮ ‪‬‬ ‫ﺍﳌﺨﻴﻔﺔ ﺍﻟﺴﺎﺋﺪﺓ ﺁﻧﺬﺍﻙ؛ ﳑﺎ ﺯﺍﺩ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﳝﺎ‪‬ﻧﺎ‪.‬‬ ‫ﺖ ﻷﻧﻮﺍﻉ ﻣـﻦ ﺍﻟﺘـﻬﻢ‬ ‫ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻧﲏ ﻗﺪ ﺗﻌﺮ‪‬ﺿ ‪‬‬ ‫ﺑﺎﳉﺮﺍﺋﻢ ﺍﳋﻄﲑﺓ ﻟﻸﺳﺒﺎﺏ ﺍﻟﻌﺪﺍﺋﻴﺔ ﺍﻟﺴﺎﻟﻔﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺭ‪‬ﻓﻌﺖ ﺍﻟﻘـﻀﺎﻳﺎ‬ ‫ﺿﺪ‪‬ﻱ ﰲ ﺍﶈﺎﻛﻢ؛ ﻭﻟﻜﻦ ﺍﷲ ﺃﺧﱪﱐ ﺑﺎﻟﻮﺣﻲ ﻣﺴ‪‬ﺒ ﹰﻘﺎ ﻋﻦ ﺑﺪﺍﻳﺔ ﻛـﻞ‬ ‫ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳋﻄﲑﺓ ﻭﻣﻨﺘﻬﺎﻫﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺃﹸﺳـ‪‬ﺘﺪ ‪‬ﻋﻰ ﻟﻠﻤﺜـﻮﻝ ﺃﻣـﺎﻡ‬ ‫ﺍﶈﻜﻤﺔ‪ ،‬ﻛﻤﺎ ﺑﺸ‪‬ﺮﱐ ﺑﺎﻟﱪﺍﺀﺓ ﻣﻨﻬﺎ‪.‬‬ ‫ﺇﳕﺎ ﺍﳍﺪﻑ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﻫﻮ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺘﺠﻴﺐ‬ ‫ﺍﻟﺪﻋﺎﺀ ﺑﻼ ﻣﺮﺍﺀ‪ ،‬ﻭﻻ ﺳﻴ‪‬ﻤﺎ ﺩﻋﺎﺀ ﺍﳌﺘﻮﻛﻠﲔ ﻋﻠﻴﻪ ﻋﻨﺪﻣﺎ ﳜﺮ‪‬ﻭﻥ ﻋﻠﻰ‬ ‫ﺃﻋﺘﺎﺑﻪ ﻣﻈﻠﻮﻣﲔ؛ ﻓﻴ‪‬ﻐﻴﺜﻬﻢ ﻭﻳﻨﺼﺮﻫﻢ ﺑﻄﺮﻕ ﻋﺠﻴﺒﺔ‪ ،‬ﻭﺇﻧﻨﺎ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﻣﻦ ﺍﻟﺸﺎﻫﺪﻳﻦ‪ .‬ﺇ ﹰﺫﺍ ﻓﻤﺎ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺣﺎﻝ ﺩﻭﻥ ﺍﺳﺘﺠﺎﺑﺔ ﺩﻋﺎﺀ‬ ‫ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﻪ ﲟﻨﺘﻬﻰ ﺍﻻﺿﻄﺮﺍﺭ؟ ﻛﻼ‪ ،‬ﺑﻞ ﺇﻥ ﺍﷲ ﻗﺪ ﺍﺳﺘﺠﺎﺏ‬ ‫ﻟﻪ ﻭﳒﹼﺎﻩ‪ ،‬ﻭﻫﻴﺄ ﻟﻨﺠﺎﺗﻪ ﺃﺳﺒﺎﺑ‪‬ﺎ ﻣﻦ ﺍﻷﺭﺽ ﻭﺃﻳﻀ‪‬ﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﺍﻟﻮﺍﻗﻊ‬ ‫ﱯ ﳛﲕ ﻣﻬﻠ ﹰﺔ ﻟﻴﺪﻋﻮ ﻓﻴﻬﺎ ﻟﻨﺠﺎﺗﻪ‪،‬‬ ‫ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﱂ ﻳ‪‬ﻌﻂ ﻳﻮﺣﻨﺎ ﺃﻋﲏ ﺍﻟﻨ ‪‬‬ ‫ﻷﻥ ﺃﺟﻠﻪ ﻛﺎﻥ ﻗﺪ ﺃﺗﻰ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺴﻴﺢ ﻣﻨﺢ ﻣﻬﻠ ﹶﺔ ﻟﻴﻠﺔ ﻛﺎﻣﻠﺔ ﻟﻠﺪﻋﺎﺀ‪،‬‬ ‫ﻓﻘﻀﺎﻫﺎ ﺳﺎﺟ ‪‬ﺪﺍ ﻗﺎﺋ ‪‬ﻤﺎ ﻟﺮﺑﻪ‪ ،‬ﻷﻥ ﺍﷲ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﺒﺪﻱ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﺿﻄﺮﺍ‪‬ﺑﻪ‬

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‫ﻼ ﳋﻼﺻﻪ ﺇﱃ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻣﺴﺘﺤﻴ ﹶﻞ ﺃﻣﺎﻣﻪ‪ ،‬ﻓﺎﺳﺘﺠﺎﺏ‬ ‫ﻭﺍﺑﺘﻬﺎﹶﻟﻪ ﻣﺘﻮﺳ ﹰ‬ ‫ﺩﻋﺎ َﺀﻩ ﻭﻓ ‪‬ﻖ ﺳﻨ‪‬ﺘﻪ ﺍﻟﻘﺪﳝﺔ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻋﻠﹼﻘﻮﺍ ﺍﳌﺴﻴﺢ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻠﻴﺐ ﰒ ﻋﻴ‪‬ﺮﻭﻩ ﻗﺎﺋﻠﲔ‪ :‬ﻟﻘﺪ ﺗﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻓﻠﻤﺎﺫﺍ ﺧﺬﻟﻪ‪ ،‬ﻓﻜﺎﻧﻮﺍ‬ ‫ﻂ ﲨﻴﻊ ﻣﻜﺎﺋﺪﻫﻢ ﻭﺃﻓﺸﹶﻠﻬﻢ‪،‬‬ ‫ﻛﺎﺫﺑﲔ ﰲ ﻗﻮﳍﻢ ﻫﺬﺍ‪ ،‬ﻷﻥ ﺍﷲ ﻗﺪ ﺃﺣﺒ ﹶ‬ ‫ﻭﳒﹼﻰ ﺣﺒﻴﺒﻪ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺕ ﺍﻟﻠﻌﲔ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻹﳒﻴﻠﻴﺔ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ﻣﺎ ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ "ﻣﱴ"‬ ‫ﺼ ‪‬ﺪﻳﻖ ﺇﱃ ﺩ ِﻡ ﺯﻛﺮﻳﺎ ﺑﻦ ﺑﺮﺧﻴﺎﻩ ﺍﻟﺬﻱ‬ ‫ﻛﺎﻵﰐ‪ِ " :‬ﻣﻦ ﺩ ِﻡ ﻫﺎﺑﻴﻞ ﺍﻟ ‪‬‬ ‫ﻗﺘﻠﺘﻤﻮﻩ ﺑﲔ ﺍﳍﻴﻜﻞ ﻭﺍﳌﺬﺑﺢ؛ ﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ‪ :‬ﺇﻥ ﻫﺬﺍ ﻛﻠﹼﻪ ﻳﺄﰐ ﻋﻠﻰ‬ ‫ﻫﺬﺍ ﺍﳉﻴﻞ"‪) .‬ﻣﱴ ﺍﻹﺻﺤﺎﺡ ‪ ٢٣‬ﺍﻟﻌﺪﺩ ‪(٣٦-٣٥‬‬ ‫ﺇﺫﺍ ﺗﺄﻣﻠﺘﻢ ﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﺗﻀﺢ ﻟﻜﻢ ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺻﺮ‪‬ﺡ‬ ‫ﻚ ﺩﻣﺎ ِﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻴﺪ ﺍﻟﻴﻬﻮﺩ‬ ‫ﻓﻴﻬﺎ ﺃﻧﻪ ﻣﻦ ﺍﳌﻘﺪﺭ ﺃﻥ ﺗﺒﻠﻎ ﻋﻤﻠﻴ ﹸﺔ ﺳﻔ ِ‬ ‫‪‬ﺎﻳﺘ‪‬ﻬﺎ ﻋﻨﺪ ﻗﺘﻞ ﺍﻟﻨﱯ ﺯﻛﺮﻳﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻟﻦ ﻳﻘﺪﺭﻭﺍ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ‬ ‫ﻗﺘﻞ ﺃﻱ ﻧﱯ‪ .‬ﻭﻫﺬﺍ ﻧﺒﺄ ﻋﻈﻴﻢ ﻳﺒﲔ ﺻﺮﺍﺣ ﹰﺔ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﻳ‪‬ﻘﺘﻞ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻠﻴﺐ‪ ،‬ﺑﻞ ﳒﺎ ﻣﻨﻪ‪ ،‬ﻭﺗ‪‬ﻮﻓﹼﻲ ﺑﻌﺪ ﺫﻟﻚ ﻭﻓﺎﺓ ﻃﺒﻴﻌﻴﺔ؛ ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ‬ ‫ﺍﳌﺴﻴﺢ ﺳﻴ‪‬ﻘﺘ‪‬ﻞ ﺑﻴﺪ ﺍﻟﻴﻬﻮﺩ ﻛﺰﻛﺮﻳﺎ‪ ،‬ﻷﺷﺎﺭ ﺍﳌﺴﻴﺢ ﻫﻨﺎ ﺇﱃ ﻗﺘﻠﻪ ﺃﻳﻀ‪‬ﺎ‪.‬‬ ‫ﻭﻟﻮ ﻗﻴﻞ ﺇﻥ ﻗﺘﻞ ﺍﳌﺴﻴﺢ ‪ ،‬ﻭﺇﻥ ﹼﰎ ﺑﻴﺪ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻟﻜﻨﻪ ﱂ ﻳﻜﻦ‬ ‫ﻣﺄﲦﺔ ﳍﻢ ﻷﻧﻪ ﻗﹸﺘﻞ ﻛﻜﻔﹼﺎﺭﺓ‪ ،‬ﻓﻬﺬﺍ ﻗﻮﻝ ﺑﺎﻃﻞ‪ ،‬ﻷﻥ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ ﻗﺪ‬ ‫ﺻﺮ‪‬ﺡ ‪ -‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ ﻳﻮﺣﻨ‪‬ﺎ ﺍﻹﺻﺤﺎﺡ ‪ ١٩‬ﺍﻟﻌﺪﺩ ‪ - ١١‬ﺑﺄﻥ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻗﺪ ﺃﺗﻮﺍ ﺧﻄﻴﺌﺔ ﻛﱪﻯ ﺇﺫ ﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ‪ .‬ﻭﻗﺪ ﺃﺷﲑ ﺇﱃ ﺫﻟﻚ ﰲ‬ ‫ﻣﻮﺍﺿﻊ ﻋﺪﻳﺪﺓ ﺃﺧﺮﻯ ﺃﻳﻀ‪‬ﺎ ﺣﻴﺚ ﻭﺭﺩ ﺻﺮﺍﺣﺔ ﺃ‪‬ﻢ ﻗﺪ ﺍﺳﺘﺤﻘﹼﻮﺍ‬ ‫ﺍﻟﻮﻳﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺴﺒﺐ ﺍﳉﺮﳝﺔ ﺍﻟﱵ ﺍﺭﺗﻜﺒﻮﻫﺎ ﺿﺪ ﺍﳌﺴﻴﺢ‪) .‬ﺇﳒﻴﻞ‬ ‫ﻣﺘ‪‬ﻰ ﺍﻹﺻﺤﺎﺡ ‪ ٢٦‬ﺍﻟﻌﺪﺩ ‪(٢٤‬‬ ‫ﻭﻣﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻹﳒﻴﻠﻴﺔ ﺍﻟﱵ ﻋﺜﺮﻧﺎ ﻋﻠﻴﻬﺎ ﻣﺎ ﻳﻠﻲ‪" :‬ﺍﳊﻖ ﺃﻗﻮﻝ‬ ‫ﻟﻜﻢ‪ :‬ﺇﻥ ﻣﻦ ﺍﻟ ِﻘﻴﺎﻡ ﻫﻬﻨﺎ ﻗﻮ ‪‬ﻣﺎ ﻻ ﻳﺬﻭﻗﻮﻥ ﺍﳌﻮﺕ ﺣﱴ ﻳﺮﻭﺍ ﺍﺑﻦ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺁﺗ‪‬ﻴﺎ ﰲ ﻣﻠﻜﻮﺗﻪ" )ﻣﺘ‪‬ﻰ ﺍﻹﺻﺤﺎﺡ ‪ ١٦‬ﺍﻟﻌﺪﺩ ‪ ،(٢٨‬ﻭﺃﻳﻀ‪‬ﺎ‪:‬‬

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‫ﺖ ﺃﺷﺎﺀ ﺃﻧﻪ )ﺃﻱ ﺍﳊﻮﺍﺭﻱ ﻳﻮﺣﻨﺎ( ﻳﺒﻘﻰ )ﺃﻱ‬ ‫"ﻗﺎﻝ ﻟﻪ ﻳﺴﻮﻉ‪ :‬ﺇﻥ ﻛﻨ ‪‬‬ ‫ﰲ ﺃﻭﺭﺷﻠﻴﻢ( ﺣﱴ ﺃﺟﻲﺀ ﻓﻤﺎﺫﺍ ﻟﻚ"‪) .‬ﻳﻮﺣﻨﺎ ﺍﻹﺻﺤﺎﺡ ‪ ٢١‬ﺍﻟﻌﺪﺩ ‪..(٢٢‬‬ ‫ﺕ ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﻳﻮﺣﻨ‪‬ﺎ‪.‬‬ ‫ﺕ ﻟﻌ‪‬ﺪ ‪‬‬ ‫ﺃﻱ ﻟﻮ ﺃﺭﺩ ‪‬‬ ‫ﻳﺘﻀﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺑﻜ ﹼﻞ ﻭﺿﻮﺡ ﺃﻥ ﺍﳌﺴﻴﺢ ﻭﻋﺪ ﺑﺄﻧﻪ‬ ‫ﺳﻴﻌﻮﺩ ﻗﺒﻞ ﺃﻥ ﳝﻮﺕ ﺑﻌﺾ ﺍﳊﺎﺿﺮﻳﻦ ﻫﻨﺎﻙ‪ ،‬ﲟﻦ ﻓﻴﻬﻢ ﻳﻮﺣﻨﺎ؛ ﻓﻜﺎﻥ‬ ‫ﻻﺑ ‪‬ﺪ ﻣﻦ ﺃﻥ ﻳﺘﺤﻘﻖ ﺫﻟﻚ ﺍﻟﻮﻋﺪ‪.‬‬ ‫ﺚ ﺍﳌﺴﻴﺢ ﺛﺎﻧﻴ ﹰﺔ ﰲ‬ ‫ﻭﻟﻘﺪ ﺃﻗ ‪‬ﺮ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﺍﶈﺘﻢ ﺃﻥ ﻳ‪‬ﺒﻌ ﹶ‬ ‫ﺣﻴﺎﺓ ﺑﻌﺾ ﺃﻫﻞ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﲢﻘﻴ ﹰﻘﺎ ﻟﻠﻨﺒﺄ ﺣﺴﺒﻤﺎ ﻭﻋﺪ؛ ﻭﻷﺟﻞ ﺫﻟﻚ‬ ‫ﻳﻘ ‪‬ﺮ ﺍﻟﻘﺴﺎﻭﺳﺔ ﺑﺄﻥ ﻳﺴﻮﻉ ﻛﺎﻥ ﻗﺪ ﺟﺎﺀ‪ ،‬ﺣﺴﺒﻤﺎ ﻭﻋﺪ‪ ،‬ﻣﺮﺓ ﺃﺧﺮﻯ‬ ‫ﻋﻨﺪ ﺩﻣﺎﺭ ﺃﻭﺭﺷﻠﻴﻢ‪ ،‬ﻭﻗﺪ ﺭﺁﻩ ﻳﻮﺣﻨ‪‬ﺎ ﻷﻧﻪ ﻛﺎﻥ ﺣ‪‬ﻴﺎ ﺇﱃ ﺫﻟﻚ ﺍﳊﲔ‪.‬‬ ‫ﻋﻠﻤ‪‬ﺎ ﺃ‪‬ﻢ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻧﺰﻝ ﺣﻘﻴﻘ ﹰﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺁﻧﺬﺍﻙ‪ ،‬ﲝﺴﺐ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺑﻨﻔﺴﻪ ﻟﻨـﺰﻭﻟﻪ‪ ،‬ﺑﻞ ﻳﺰﻋﻤﻮﻥ ﺃﻧﻪ‬ ‫ﻗﺪ ﻇﻬﺮ ﻟﻴﻮﺣﻨ‪‬ﺎ ﰲ ﺍﻟﻜﺸﻒ‪ ،‬ﲢﻘﻴﻘﹰﺎ ﻟﻨﺒﺄﻩ ﻫﺬﺍ ﺍﻟﻮﺍﺭﺩ ﰲ ﺇﳒﻴﻞ "ﻣ‪‬ﺘﻰ"‬ ‫ﺍﻹﺻﺤﺎﺡ ‪ ١٦‬ﺍﻟﻌﺪﺩ ‪ .٢٨‬ﻟﻜﲏ ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻈﻬﻮﺭ ﺍﻟﻜﺸﻔﻲ‬ ‫ﲔ‬ ‫ﺏ ﻣ‪‬ﺸ ‪‬‬ ‫ﻒ‪ ،‬ﺑﻞ ﻫﻮ ‪ ‬ﺮ ‪‬‬ ‫ﻻ ﻳ‪‬ﺤﻘﻖ ﻫﺬﺍ ﺍﻟﻨﺒﺄ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺗﺄﻭﻳﻞ ِﺟ ‪‬ﺪ ﺿﻌﻴ ٍ‬ ‫ﻣﻦ ﺍﻻﻋﺘﺮﺍﺽ ﻭﺍﻻﻧﺘﻘﺎﺩ‪ .‬ﺍﳊﻖ ﺃﻧﻪ ﺗﺄﻭﻳﻞ ﺧﺎﻃﺊ ﻭﺑﺎﻃﻞ ﺑﺎﻟﺒﺪﺍﻫﺔ ﲝﻴﺚ‬ ‫ﻻ ﺣﺎﺟﺔ ﻟﺪﺣﻀﻪ ﺃﻳﻀ‪‬ﺎ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺪﺭ ﺃﻥ ﻳﻈﻬﺮ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺃﺣﺪ‬ ‫ﰲ ﺻﻮﺭﺓ ﺣﻠﻢ ﺃﻭ ﻛﺸﻒ‪ ،‬ﻷﺻﺒﺢ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﺃﺿﺤﻮﻛﺔ‪ ،‬ﻷﻥ ﺍﳌﺴﻴﺢ‬ ‫ ﻟﻘﺪ ﻗﺮﺃﺕ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺃﻥ ﺍﳌﺸﺎﻳﺦ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻳﺆﻭ‪‬ﻟﻮﻥ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﺍﻟﻮﺍﺭﺩ ﰲ‬ ‫ﺏ ﻣﻦ ﺗﺄﻭﻳﻞ ﺍﳌﺴﻴﺤﻴـﲔ‬ ‫ﻼ ﺃﻏﺮ ‪‬‬ ‫"ﻣﱴ" ﺍﻹﺻﺤﺎﺡ ‪ ٢٦‬ﺍﻟﻌﺪﺩ ‪ ٢٤‬ﺗﺄﻭﻳ ﹰ‬ ‫ﺃﻧﻔﺴﻬﻢ؛ ﺇﺫ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﺍﳌﺴﻴﺢ ﻣﺎﺩﺍﻡ ﻗﺪ ﺍﺷﺘﺮﻁ ﻟﻈﻬﻮﺭﻩ ﺣﻴﺎ ﹶﺓ ﺑﻌﺾ ﺃﻫﻞ ﺫﻟﻚ‬ ‫ﺍﻟﻌﺼﺮ ﻭﺣﻴﺎ ﹶﺓ ﺃﺣﺪ ﺣﻮﺍﺭﻳﻴﻪ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﻘﺪ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﳊﻮﺍﺭﻱ ﺣﻴ‪‬ﺎ ﺇﱃ ﺍﻟﻴﻮﻡ‪،‬‬ ‫ﻷﻥ ﺍﳌﺴﻴﺢ ﱂ ﻳﺮﺟﻊ ﺣﱴ ﺍﻟﻴﻮﻡ؛ ﺑﻞ ﻳﻈ‪‬ﻨﻮﻥ ﺃﻥ ﺫﻟﻚ ﺍﳊﻮﺍﺭﻱ ﻣﺎﺯﺍﻝ ﻳﻨﺘﻈﺮ ﺍﳌﺴﻴﺢ‬ ‫ﻣﺘﺨﻔ‪‬ﻴﺎ ﰲ ﺑﻌﺾ ﺍﳉﺒﺎﻝ! )ﺍﳌﺆﻟﻒ(‬

‫ ﻫﺬﺍ ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺍﻹﺻﺤﺎﺡ ‪ ١٦‬ﺍﻟﻌﺪﺩ ‪) .٢٨‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻀﺎ ﻗﺒﻞ ﺫﻟﻚ ﺑﻔﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪.‬‬ ‫ﻛﺎﻥ ﻗﺪ ﻇﻬﺮ ﰲ ﺍﻟﻜﺸﻒ ﻟﺒﻮﻟﺲ ﺃﻳ ‪‬‬ ‫ﻭﻳﺒﺪﻭ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺒﺄ‪ -‬ﺍﻟﻮﺍﺭﺩ ﰲ "ﻣ‪‬ﺘﻰ" ﺍﻹﺻﺤﺎﺡ ‪ ١٦‬ﺍﻟﻌﺪﺩ ‪-٢٨‬‬ ‫ﻼ‬ ‫ﺾ ﻣﻀﺎﺟ ‪‬ﻊ ﺍﻟﻘﺴﺎﻭﺳﺔ‪ ،‬ﺣﻴﺚ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﺆﻭ‪‬ﻟﻮﻩ ﺗﺄﻭﻳ ﹰ‬ ‫ﻗﺪ ﺃﻗ ‪‬‬ ‫ﻣﻌﻘﻮ ﹰﻻ ﺣﺴﺐ ﻋﻘﻴﺪ‪‬ﻢ؛ ﺇﺫ ﻣﻦ ﺍﳌﺘﻌﺬﹼﺭ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺪ‪‬ﻋﻮﺍ ﺑﺄﻥ ﺍﳌﺴﻴﺢ‬ ‫ﻛﺎﻥ ﻗﺪ ﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﲜﻼﻟﻪ ﻋﻨﺪ ﺩﻣﺎﺭ ﺃﻭﺭﺷﻠﻴﻢ‪ ،‬ﻭﺃﻥ ﺍﳉﻤﻴﻊ ﺭﺃﻭﻩ‬ ‫ﻕ ﺍﻟﻼﻣﻊ ﰲ ﺟ ‪‬ﻮ ﺍﻟﺴﻤﺎﺀ؛ ﻛﻤﺎ ﱂ ﻳﻜﻦ ﻣﻦ‬ ‫ﻛﻤﺎ ﻳﺮﻯ ﺍﳉﻤﻴ ‪‬ﻊ ﺍﻟﱪ ‪‬‬ ‫ﺍﻟﺴﻬﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻐﻀ‪‬ﻮﺍ ﺍﻟﺒﺼﺮ ﻋﻦ ﻛﻠﻤﺎﺕ ﺍﻟﻨﺒﺄ ﺍﻟﻘﺎﺋﻠﺔ ﺑﺄﻥ ﺑﻌﺾ‬ ‫ﺍﳊﺎﺿﺮﻳﻦ ﻫﻨﺎ ﺍﻵﻥ ﻟﻦ ﻳﺬﻭﻗﻮﺍ ﺍﳌﻮﺕ ﺣﱴ ﻳﺮﻭﺍ ﺍﺑﻦ ﺍﻹﻧﺴﺎﻥ ﻋﺎﺋ ‪‬ﺪﺍ ﺇﱃ‬ ‫ﺠﹸﺄﻭﺍ ﺇﱃ ﺗﻜﻠﻒ ﻛﺒﲑ ﻭﺃﻭ‪‬ﻟﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﻗﺪ ﲢﻘﻖ‬ ‫ﻣﻠﻜﻮﺗﻪ؛ ﻓﻠﺬﻟﻚ ﹶﻟ ‪‬‬ ‫‪‬ﺬﺍ ﺍﻟﻜﺸﻒ‪ .‬ﻭﻟﻜﻨﻪ ﺗﺄﻭﻳﻞ ﻏﲑ ﺳﻠﻴﻢ‪ ،‬ﻷﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻛﺜﲑ‪‬ﺍ ﻣﺎ‬ ‫ﻳﻈﻬﺮﻭﻥ ﻟﺒﻌﺾ ﺍﳋﻮﺍﺹ ﰲ ﺍﻟﻜﺸﻒ؛ ﻭﺍﻟﻈﻬﻮﺭ ﰲ ﺍﻟﻜﺸﻒ ﻟﻴﺲ‬ ‫ﻣﺸﺮﻭ ﹰﻃﺎ ﺑﺎﳌﻨﺎﻡ‪ ،‬ﺑﻞ ﺇ‪‬ﻢ ﻳﻈﻬﺮﻭﻥ ﰲ ﺍﻟﻴﻘﻈﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﺇﻧﲏ ﺻﺎﺣﺐ‬ ‫ﺖ ﺍﳌﺴﻴﺢ ﻣﺮﺍﺭ‪‬ﺍ ﰲ ﺍﳊﺎﻟﺔ‬ ‫ﲡﺮﺑﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ .‬ﻭﻟﻘﺪ ﺭﺃﻳ ‪‬‬ ‫ﺾ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀ‪‬ﺎ ﰲ ﺍﻟﻴﻘﻈﺔ ﺍﻟﺘﺎﻣﺔ‪ .‬ﻭﻟﻘﺪ‬ ‫ﺖ ﺑﻌ ‪‬‬ ‫ﺍﻟﻜﺸﻔﻴﺔ‪ ،‬ﻭﻟﻘﻴ ‪‬‬ ‫ﺭﺃﻳﺖ ﺳﻴ‪‬ﺪﻱ ﻭﻣﻮﻻﻱ ﻭﺇﻣﺎﻣﻲ ﻧﺒﻴ‪‬ﻨﺎ ﳏﻤ ‪‬ﺪﺍ ﺍﳌﺼﻄﻔﻰ ﰲ ﺍﻟﻴﻘﻈﺔ‬ ‫ﺍﻟﺘﺎﻣﺔ ﻣﺮﺍﺭ‪‬ﺍ‪ ،‬ﻭﻛﻠﹼﻤ‪‬ﺘﻪ ﺃﻳﻀ‪‬ﺎ؛ ﻭﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻴﻘﻈﺔ ﺍﻟﺘﺎﻣﺔ ﻻ ﻳﺸﻮ‪‬ﺎ‬ ‫ﺷﻲﺀ ﻣﻦ ﺍﻟﻨﻮﻡ ﺃﻭ ﺍﻟﻐﻔﻠﺔ‪ .‬ﻛﻤﺎ ﺍﺟﺘﻤﻌﺖ ﰲ ﺍﻟﻴﻘﻈﺔ ﺍﻟﺘﺎﻣﺔ ﺑﺒﻌﺾ‬ ‫ﺍﳌﻮﺗﻰ ﺍﻵﺧﺮﻳﻦ ﻋﻨﺪ ﻗﺒﻮﺭﻫﻢ ﺃﻭ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ،‬ﻭﻛﻠﹼﻤ‪‬ﺘﻬﻢ ﺃﻳﻀ‪‬ﺎ‪.‬‬ ‫ﻭﺇﻧﲏ ﻷﻋﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﺃﻥ ﺍﻟﻠﻘﺎﺀ ‪‬ﺬﺍ ﺍﻟﺸﻜﻞ ﻣﻊ ﺍﻟﺬﻳﻦ ﺧﻠﹶﻮﺍ ﻣﻦ ﻗﺒﻞ‬ ‫ﳑﻜ ‪‬ﻦ ﺑﺎﻟﺘﺄﻛﻴﺪ؛ ﻭﻻ ﻳﻘﺘﺼﺮ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻠﻘﺎﺀ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻳ‪‬ﻤﻜﻦ‬ ‫ﲢﺎﻭﺭ‪‬ﻫﻢ ﻭﻣﺼﺎﻓﺤﺘﻬﻢ ﺃﻳﻀ‪‬ﺎ‪ .‬ﻭﻻ ﻓﺮﻕ ﺑﲔ ﺍﻟﻴﻘﻈﺔ ﺍﻟﻌﺎﺩﻳﺔ ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ‬ ‫ﺲ ﻭﻛﺄﻧﻨﺎ ﰲ‬ ‫ﻣﻦ ﺍﻟﻴﻘﻈﺔ ﻣﻦ ﺣﻴﺚ ﻛﻴﻔﻴﺔ ﺍﳊﻮﺍﺱ؛ ﺣﻴﺚ ﻧﺮﻯ ﻭﳓ ‪‬‬ ‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺄﻥ ﺍﻵﺫﺍﻥ ﻭﺍﻟﻌﻴﻮﻥ ﻭﺍﻟﻠﺴﺎﻥ ﻫﻲ ﻫﻲ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻳﺘﺒﻴ‪‬ﻦ ﺑﺈﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﺃﻥ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﳜﺘﻠﻒ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﺇﻥ ﺍﻟﺪﻧﻴﺎ‬ ‫ﲡﻬﻞ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻷ‪‬ﺎ ﻣﺴﺘﻐﺮﻗﺔ ﰲ ﺳﺒﺎﺕ ﺍﻟﻐﻔﻠﺔ؛ ﻭﺇﻥ‬

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‫ﺱ ﺧﺎﺭﻗ ﹰﺔ‬ ‫ﺗﻠﻚ ﺍﻟﻴﻘﻈﺔ ﺗﻨـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﻣﻦ ﻳﻮ ‪‬ﻫﺐ ﺣﻮﺍ ‪‬‬ ‫ﺟﺪﻳﺪﺓ‪ ،‬ﻭﺇﻧﻪ ﳊ ‪‬ﻖ ﻭﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻮﺍﻗﻌﺔ‪.‬‬ ‫ﻓﻠﻮ ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻇﻬﺮ ﻋﻨﺪ ﺩﻣﺎﺭ ﺃﻭﺭﺷﻠﻴﻢ ﻟﻴﻮﺣﻨﺎ ﰲ ﺣﺎﻟﺔ‬ ‫ﺍﻟﻜﺸﻒ‪ ،‬ﻭﺣﱴ ﰲ ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻭﻛﻠﹼﻤﻪ ﻭﺻﺎﻓﺤﻪ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﺈﻥ ﺗﻠﻚ ﺍﳊﺎﺩﺛﺔ‬ ‫ﺖ ﺇﱃ ﺫﻟﻚ ﺍﻟﻨﺒﺄ ﺑﺄﻳﺔ ﺻﻠﺔ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﳌﻦ ﺍﳊﻮﺍﺩﺙ ﺍﻟﻌﺎﺩﻳﺔ ﺍﻟﱵ ﺗﻘﻊ‬ ‫ﻻﲤ ‪‬‬ ‫ﺖ ﺑﻔﻀﻞ ﺍﷲ‬ ‫ﺕ ﺍﻵﻥ ﺃﻧﺎ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻟﺘﻤﻜﱠﻨ ‪‬‬ ‫ﰲ ﺍﻟﺪﻧﻴﺎ ﺩﻭﻣ‪‬ﺎ؛ ﻭﻟﻮ ﺃﻧﲏ ﺭﻛﹼﺰ ‪‬‬ ‫ﻭﺗﻮﻓﻴﻘﻪ ﻣﻦ ﺭﺅﻳﺔ ﺍﳌﺴﻴﺢ ﺃﻭ ﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﻘﺪ‪‬ﺳﲔ ﰲ ﺍﻟﻴﻘﻈﺔ‬ ‫ﺍﻟﺘﺎﻣﺔ؛ ﻭﻟﻜﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻠﻘﺎﺀ ﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳﻌﺘﱪ ﲢﻘﻘﹰﺎ ﻟﺬﻟﻚ ﺍﻟﻨﺒﺄ‬ ‫ﺍﻟﻮﺍﺭﺩ ﰲ "ﻣﱴ" ﺍﻹﺻﺤﺎﺡ ‪ ١٦‬ﺍﻟﻌﺪﺩ ‪.٢٨‬‬ ‫ﻓﺎﳊﻖ ﺃﻥ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻋﻠﻰ ﻋﻠﻢ ﺑﺄﻧﻪ ﺳﻴﺴﺎﻓﺮ ﺇﱃ ﺑﻠﺪ ﺁﺧﺮ ﺑﻌﺪ‬ ‫ﺍﳋﻼﺹ ﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺃﻥ ﺍﷲ ﻟﻦ ﻳﺘﻮﻓﹼﺎﻩ ﻭﻟﻦ ﻳﺮﻓﻌﻪ ﻣﻦ‬ ‫ﺏ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺃﻧﻪ ﻟﻦ ﳝﻮﺕ ﺣﱴ ﺗﺆﰐ‬ ‫ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﺮﻯ ﻫﻮ ﺑﻌﻴﻨﻪ ﺧﺮﺍ ‪‬‬ ‫ﺍﳌﻤﻠﻜ ﹸﺔ ﺍﳌﻘ ‪‬ﺪﺭﺓ ﰲ ﺍﻟﺴﻤﺎﺀ ﻟﻸﺻﻔﻴﺎﺀ ﲦﺎ ‪‬ﺭﻫﺎ‪ ،‬ﻭﻟﺬﺍ ﺃﺩﱃ ﺑﺬﻟﻚ ﺍﻟﻨﺒﺄ‬ ‫ﻼ‪ :‬ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺁﻳﺔ ﱄ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻟﺬﻳﻦ ﻗﺪ ﲪﻠﻮﺍ‬ ‫ﻭ ﹶﻃ ‪‬ﻤﹶﺄ ﹶﻥ ﺣﻮﺍﺭﻳﻴﻪ ﻗﺎﺋ ﹰ‬ ‫ﺍﻟﺴﻴﻒ ﻋﻠ ‪‬ﻲ ﺳ‪‬ﻴﻘﺘ‪‬ﻠﻮﻥ ﺑﺎﻟﺴﻴﻮﻑ ﺧﻼﻝ ﺣﻴﺎﰐ ﻭﺃﻣﺎﻡ ﻋﻴﲏ‪.‬‬ ‫ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﱪﻫﺎﻥ ﺷﻴﹰﺌﺎ ﻳ‪‬ﻌﺘ ‪‬ﺪ ﺑﻪ ﻓﻬﺬﺍ ﺃﻛﱪ ﺑﺮﻫﺎﻥ ﺿ ‪‬ﺪ‬ ‫ﺍﳌﺴﻴﺤﻴـﲔ‪ ،‬ﻷﻥ ﺍﳌﺴﻴﺢ ﺗﻨﺒ‪‬ﺄ ﺑﻨﻔﺴﻪ ﺑﻈﻬﻮﺭﻩ ﺛﺎﻧﻴ ﹰﺔ ﰲ ﺣﻴﺎﺓ ﺑﻌﻀﻬﻢ‪.‬‬ ‫ﻭﻟﻴﻜﻦ ﻣﻌﻠﻮ ‪‬ﻣﺎ ﺃﻥ ﺍﻷﻧﺒﺎﺀ ﺍﻹﳒﻴﻠﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻈﻬﻮﺭ ﺍﳌﺴﻴﺢ ﻋﻠﻰ‬ ‫ﻧﻮﻋﲔ‪ :‬ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻳﺘﻀﻤ‪‬ﻦ ﺍﻟﻮﻋ ‪‬ﺪ ﺑﻈﻬﻮﺭﻩ ﺍﻟﺮﻭﺣﺎﱐ ﰲ ﺍﻟﺰﻣﻦ‬ ‫ﺍﻷﺧﲑ؛ ﻭﻛﺎﻥ ﻇﻬﻮﺭﻩ ﺍﻟﺜﺎﱐ ﺍﻟﺮﻭﺣﺎﱐ ﻫﺬﺍ ﻳ‪‬ﺸﺒﻪ ﲤﺎ ‪‬ﻣﺎ ﺍﻟﻈﻬﻮ ‪‬ﺭ ﺍﻟﺜﺎﱐ‬ ‫ِﻟـ "ﺇﻳﻠﻴﺎ" ﰲ ﺯﻣﻦ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺑﺎﻟﻔﻌﻞ ﻗﺪ ﻇﻬﺮ ﺍﳌﺴﻴﺢ‪ ،‬ﻛﻈﻬﻮﺭ ﺇﻳﻠﻴﺎ‪،‬‬ ‫ﺐ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﺧﺎﺩ ِﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ‪،‬‬ ‫ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﰲ ﺷﺨﺺ ﻛﺎﺗ ِ‬ ‫ﺍﻟﺬﻱ ﺑ‪‬ﻌﺚ ﻣﺴﻴ ‪‬‬ ‫ﺤﺎ ﻣﻮﻋﻮ ‪‬ﺩﺍ ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ ‪ .‬ﻭﻟﻘﺪ ﺃﹶﺧﱪ ﺍﳌﺴﻴ ‪‬ﺢ‬ ‫ﻧﻔﺴﻪ ﰲ ﺍﻹﳒﻴﻞ ﺑﻈﻬﻮﺭﻱ؛ ﻓﻤﺒﺎ ‪‬ﺭ ‪‬ﻙ ﺍﻟﺬﻱ ﻳ‪‬ﻔﻜﹼﺮ ﰲ ﻗﻀﻴﱵ ﺑﺎﻟﻌﺪﻝ‬ ‫ﻭﺍﻷﻣﺎﻧﺔ ﺍﺣﺘﺮﺍ ‪‬ﻣﺎ ﻟﻠﻤﺴﻴﺢ‪ ،‬ﻭﻻ ﻳﻘﻊ ﰲ ﺍﻟﻌﺜﺎﺭ‪.‬‬

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‫ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻷﻧﺒﺎﺀ ﺍﻹﳒﻴﻠﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻌﻮﺩﺓ ﺍﳌﺴﻴﺢ ﻓﺈﳕﺎ ﻫﻲ‬ ‫ﲟﺜﺎﺑﺔ ﺍﻷﺩﹼﻟﺔ ﻋﻠﻰ ﺍﺳﺘﻤﺮﺍﺭ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﺑﻌﺪ ﺣﺎﺩﺙ‬ ‫ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺪ ﺃﻧﻘﺬ ﻋﺒﺪﻩ ﺍﳌﺨﺘﺎﺭ ﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﺍﻟﻨﺒﺄ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﺁﻧ ﹰﻔﺎ ﻳﻨﺪﺭﺝ ﲢﺖ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ .‬ﻭﻟﻜﻦ‬ ‫ﺍﳌﺴﻴﺤﻴـﲔ ﳜﻠﻄﻮﻥ‪ ،‬ﺧﻄﹰﺄ ﻣﻨﻬﻢ‪ ،‬ﻛﻼ ﺍﻟﻨﻮﻋﲔ ﻣﻦ ﺍﻷﻧﺒﺎﺀ‪،‬‬ ‫ﻓﻴﺘﻌﺮ‪‬ﺿﻮﻥ ﻟﺸﱴ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻭﺍﳌﺸﺎﻛﻞ‪.‬‬ ‫ﻭﻗﺼﺎﺭﻯ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺇﳒﻴﻞ "ﻣﱴ" ﺍﻹﺻﺤﺎﺡ‬ ‫‪ ١٦‬ﻟﱪﻫﺎﻥ ﻋﻈﻴﻢ ﻋﻠﻰ ﳒﺎﺓ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻹﳒﻴﻠﻴﺔ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ﻣﺎ ﻭﺭﺩ ﰲ "ﻣﺘ‪‬ﻰ" ﻛﺎﻵﰐ‪:‬‬ ‫"ﻭﺣﻴﻨﺌﺬ ﺗﻈﻬﺮ ﻋﻼﻣ ﹸﺔ ﺍﺑ ِﻦ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﺗﻨﻮﺡ ﲨﻴ ‪‬ﻊ‬ ‫ﻗﺒﺎﺋﻞ ﺍﻷﺭﺽ‪ ،‬ﻭﻳ‪‬ﺒﺼﺮﻭﻥ ﺍﺑ ‪‬ﻦ ﺍﻹﻧﺴﺎﻥ ﺁﺗ‪‬ﻴﺎ ﻋﻠﻰ ﺳﺤﺎﺏ ﺍﻟﺴﻤﺎﺀ ﺑﻘﻮ‪‬ﺓ‬ ‫ﻭﳎﺪ ﻛﺜﲑ"‪) .‬ﺇﳒﻴﻞ "ﻣﱴ" ﺍﻹﺻﺤﺎﺡ ‪ ٢٤‬ﺍﻟﻌﺪﺩ ‪(٣٠‬‬ ‫ﻭﺍﳌﺮﺍﺩ ﺍﳊﻘﻴﻘﻲ ‪‬ﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻮ ﺃﻥ ﺍﳌﺴﻴﺢ ﻳﻘﻮﻝ ﺇﻧﻪ ﺳﻴﺄﰐ ﺯﻣﻦ‬ ‫ﺗﻈﻬﺮ ﻓﻴﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻱ ﲟﺠﺮ‪‬ﺩ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻋﻠﻮ ‪‬ﻡ ﻭﺃﺩﻟﺔ‬ ‫ﻭﺷﻮﺍﻫﺪ ﺗﻘﻄﻊ ﺑﺒﻄﻼﻥ ﻋﻘﻴﺪﺓ ﺃﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ ﻭﻣﻮِﺗﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬ ‫ﻭﺻﻌﻮﺩﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻧﺰﻭِﻟﻪ ﻣﻨﻬﺎ ﺛﺎﻧﻴﺔ؛ ﻛﻤﺎ ﺃﻥ ﺍﻟﺴﻤﺎﺀ ﺳﺘﺸﻬﺪ ﻋﻠﻰ‬ ‫ﻼ ‪ -‬ﺍﻟﱵ ﺃﻧﻜﺮﺕ ﻛﻮﻧ‪‬ﻪ ﻧﺒﻴ‪‬ﺎ‬ ‫ﺍﻓﺘﺮﺍﺀ ﺍﻟﻘﺒﺎﺋﻞ ﺃﻱ ﺍﻟﺸﻌﻮﺏ ‪ -‬ﺍﻟﻴﻬﻮﺩ ﻣﺜ ﹰ‬ ‫ﺻﺎﺩﻗﹰﺎ ﺑﻞ ﺍﻋﺘﱪﺗﻪ ﻣﻠﻌﻮﻧ‪‬ﺎ ﻟﻜﻮﻧﻪ ﻣﺼﻠﻮﺑ‪‬ﺎ؛ ﺇﺫ ﺳﻮﻑ ﻳﻨﻜﺸﻒ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﻌﺼﺮ ﺑﻜﻞ ﺟﻼﺀ ﺃﻧﻪ ﱂ ﳝﺖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻣﻦ ﹶﺛ ‪‬ﻢ ﻓﻬﻮ ﱂ ﻳﻜﻦ‬ ‫ﻣﻠﻌﻮﻧ‪‬ﺎ؛ ﻓﻌﻨﺪﺋﺬ ﺳﺘﻨﻮﺡ ﲨﻴﻊ ﺍﻟﺸﻌﻮﺏ ﺍﻟﱵ ﻣﺎﻟﺖ ﺇﱃ ﺍﻹﻓﺮﺍﻁ ﺃﻭ‬ ‫ﺍﻟﺘﻔﺮﻳﻂ ﰲ ﺃﻣﺮ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﺳﻴﺄﺧﺬﻫﻢ ﺃﺷ ‪‬ﺪ ﺍﳋﺠﻞ ﻭﺍﻟﻨﺪﺍﻣﺔ ﺑﺴﺒﺐ‬ ‫ﺱ ﺃﻳﻀ‪‬ﺎ‬ ‫ﺧﻄﺌﻬﻢ‪ .‬ﻭﰲ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﺗﺘﺠﻠﹼﻰ ﻓﻴﻪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺳﲑﻯ ﺍﻟﻨﺎ ‪‬‬ ‫ﺍﳌﺴﻴ ‪‬ﺢ ﻧﺎﺯﻻ ﺇﱃ ﺍﻷﺭﺽ ﻧﺰﻭﻻ ﺭﻭﺣﺎﻧﻴ‪‬ﺎ ﲟﻌﲎ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ﻯ ﺷﺒﻴﻬﺔ ﺑﺼﻔﺎﺕ ﺍﳌﺴﻴﺢ‬ ‫ﺳﻴ‪‬ﺒﻌﺚ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻣﺘﺤﱢﻠﻴ‪‬ﺎ ﺑﺼﻔﺎﺕ ﻭﻗﻮ ‪‬‬ ‫ﻭﻗﻮﺍﻩ‪ ،‬ﻭﻣﺆ‪‬ﻳ ‪‬ﺪﺍ ﺑﺘﺄﻳﻴﺪ ﲰﺎﻭﻱ ﻭﺟﻼﻝ ﻭﺳﻠﻄﺎﻥ ﺇﳍﻲ‪ ،‬ﻭﻣﺼﺤﻮ‪‬ﺑﺎ‬

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╫Р ╫Р тАм

тАлтАк┘д┘бтАмтАм

тАля║Ся▒кя║Ня╗ля╗┤я╗ия╗к я║Ня╗Яя║┤я║Оя╗Гя╗Мя║ФтАк ╪МтАмя╗ня║│я╗┤я╗Мя║оя╗Уя╗к я║Ня╗Яя╗ия║Оя║▒тАк.тАмтАм тАля╗ня║Ся╗┤я║Оя╗е я║ля╗Яя╗Ъ я╗ля╗о я║Гя╗е я║Ня╖▓тАк ╪МтАмя▓Яя║╕я╗┤я║Мя║Шя╗к я╗ня║Ся╗Шя╗Ая║Оя║Ля╗ктАк ╪МтАмя╗Чя║к я╗Чя║ктАкюаетАмя║н я╗Яя╗ая╗дя║┤я╗┤я║в тАм тАля║╖я║ия║╝я╗┤я║Ф я╗ня║Гя║гя╗оя║Ня╗╗ я║Гя╗Уя║оя╗Б я╗Уя╗┤я╗мя║О я╗Чя╗оя╗бтАк ╪МтАмя║Ся╗┤я╗ия╗дя║О я╗Уя║отАкюаетАмя╗Б я╗Уя╗┤я╗мя║О я║Бя║зя║оя╗ня╗е╪Ы я║Гя╗Ля▓ПтАм тАля╗С я║Зя▒ГтАм тАля╗ля╗ия║Оя╗Щ я╗Чя╗оя╗б я╗Уя║╝я╗ая╗оя╗й я╗Ля╗ж я╗Яя╗оя║Ня║пя╗б я║Ня╗Яя║Тя║╕я║оя╗│я║ФтАк ╪МтАмя║гя▒┤ я║пя╗Ля╗дя╗оя║Н я║Гя╗зя╗к я▒В я╗│тАкюабтАмя║Шя╗о тАкюаитАмтАм тАля║Р ┘Ря╗гя╗ж я╗ля║Жя╗╗я║А я╗Чя╗о тАкюадтАмя╗б я╗│я╗Мя║Шя╗Шя║кя╗ня╗етАм тАля║Ня╗Яя╗┤я╗оя╗бтАк ╪МтАмя╗ня║Гя╗зя╗к я╗гя║Оя║пя║Ня╗Э я║гя╗┤тАкюактАмя║О я░▓ я║Ня╗Яя║┤я╗дя║Оя║А! я╗ня║Гя╗Ля║а тАкюабтАмтАм тАля║Ся║Дя╗зя╗к я╗Чя║к я╗Чя╣╕я║Шя╗Ю я╗гя║╝я╗ая╗оя║СтАкюагтАмя║ОтАк ╪МтАмя░Т я╗Ля║Оя║й я║Зя▒Г я║Ня│Кя╗┤я║Оя║У я╗ня║╗я╗Мя║к я║Зя▒Г я║Ня╗Яя║┤я╗дя║Оя║АтАк ╪МтАмя╗ня║Ня║│я║Шя║д тАкюаетАмя╗ЦтАм тАля▓ия╗┤я╗К я║зя║╝я║Оя║Ля║║ я║Ня╗╖я╗Яя╗оя╗ля╗┤я║ФтАк ╪МтАмя║Ся╗Ю я║Зя╗зя╗к я╗ля╗о я║Ня╗╣я╗Яя╗к! я╗ня▓жя║Ф я╗Чя╗оя╗б я║Бя║зя║оя╗ня╗етАк ╪МтАмя╗ня╗ля╗втАм тАля║Ня╗Яя╗┤я╗мя╗оя║й я║Ня╗Яя║мя╗│я╗ж я╗│я║░я╗Ля╗дя╗оя╗е я║Гя╗е я║Ня│Мя║┤я╗┤я║в я╗Чя║к я╗Чя╣╕я║Шя╗Ю я╗гя║╝я╗ая╗отАкюагтАмя║Ся║ОтАк ╪МтАмя╗Уя║╝я║Оя║н я╗гя╗ая╗Мя╗оя╗зтАкюагтАмя║ОтАм тАля╗ня╗гя╗оя║ня║йтАкюагтАмя║Н я╗Яя╗Ря╗Ая║Р я║Ня╖▓ я║Зя▒Г я║Ня╗╖я║Ся║к╪Ы я╗ня║Гя╗е я║Ня╖▓ я║Ся║оя╗▒я║А я╗гя╗ия╗ктАк ╪МтАмя╗ня╗│я╗ия╗Ия║о я║Зя╗Яя╗┤я╗к я╗зя╗Ия║о я╣╢я║УтАм тАля║П я╗ня╗гя╗Фя║Ш ┘Ня║о я╗ня╗Ыя║Оя╗Уя║о я╗ня╗гя╗ая║дя║ктАк╪МтАмтАм тАля╗Ыя║оя║Ня╗ля║Ф я╗ня╗Ля║кя║Ня╗ня║УтАк ╪МтАмя╗ня║Гя╗зя╗к тАк -тАмя╗ня║Ня╗Яя╗Мя╗┤я║Оя║л я║Ся║Оя╖▓ тАк -тАмя╗Ыя║мя╣╝я║Н тАкюадтАмтАм тАля▒п я╗Ыя║Оя╗е я╗Зя╗ая╗дтАкюагтАмя║ОтАм тАля╗ня╗Яя╗┤я║▓ я╗гя╗ж я╗Ля╗ия║к я║Ня╖▓тАк .тАмя╗ня║Зя╗е я╗ля║мя║Н я║Ня╗╣я╗Уя║оя║Ня╗Б я╗ня║Ня╗Яя║Шя╗Фя║оя╗│я╗В я░▓ я║гя╗Ц я╗з тАкюаетАмтАм тАля╗Ля╗Ия╗┤я╗дтАкюагтАмя║ОтАк ╪МтАмя╗ня╗Ыя║Оя╗е я╗╗я║С тАкюаетАмя║к я║Гя╗е я╗│я▒ктАкюаетАмя║Й я║Ня╖▓ я╗зя║Тя╗┤тАкюаитАмя╗к я║Ня╗Яя║╝я║Оя║йя╗Х я╗гя╗ж я╗ля║мя╗й я║Ня╗Яя║ШтАкюаетАмя╗мя╗втАк ╪МтАмя╗ня║Зя▒ГтАм тАля║ля╗Яя╗Ъ я║ЧтАкюабтАмя║╕я▓С я║Ня╗Яя╗Мя║Тя║Оя║ня║У я║Ня╗Яя║┤я║Оя╗Яя╗Фя║Ф я║Ня╗Яя║мя╗Ыя║отАк.тАмтАм тАля╗ня╗Чя╗оя╗Яя╗ктАк" :тАмя╗ня║гя╗┤я╗ия║Мя║м я║Чя╗ия╗оя║б я▓ия╗┤я╗К я╗Чя║Тя║Оя║Ля╗Ю я║Ня╗╖я║ня║╜" я╗│я║╕я▓С я║Зя▒Г я║Гя╗е я╗Ыя╗ЮтАм тАля║Ня╗Яя╗Дя╗оя║Ня║Ля╗Т я║Ня╗Яя▒╡ я╗│тАкюабтАмя╗дя╗Ья╗ж я║Гя╗е я║ЧтАкюабтАмя╗Дя╗ая╣╢я╗Ц я╗Ля╗ая╗┤я╗мя║О я╗Ыя╗ая╗д я╣╕я║Ф я║Ня╗Яя╗Шя║Тя╗┤я╗ая║Ф я║Гя╗▒ я║Ня╗Яя║╕я╗Мя║РтАк╪МтАмтАм тАля║│я║Шя╗Ая║оя║П я║╗я║кя╗ня║ня╗ля║О я╗ня║ЧтАкюабтАмя║Тя║кя╗▒ я║Ня│Йя║░я╗Й я╗ня║Ня╗Яя╗Фя║░я╗Й я╗ня╗│я╗Ья╗оя╗е я╗гя║Дя▓дя╗мя║О я╗Ля╗ия║кя║Ля║мтАм тАля║╖я║кя╗│ тАкюагтАмя║кя║НтАк .тАмя╗ня╗ля╗ия║О я│Ъя║Р я╗Ля╗ая╗░ я║Ня│Мя║┤я╗┤я║дя╗┤┘Ая▓Ф я║Гя╗е я╗│я╗Шя║оя║Ея╗ня║Н я╗ля║мя╗й я║Ня╗Яя╗Мя║Тя║Оя║ня║У я║Ся║╕я╗▓я║АтАм тАля╗гя╗ж я║Ня╗Яя║Шя║кя║Ся║о я╗ня║Ня╗╣я╗гя╗Мя║Оя╗етАк ╪МтАмя║Зя║л я╗гя║Оя║йя║Ня╗гя║Ц я╗ля║мя╗й я║Ня╗Яя╗Мя║Тя║Оя║ня║У я║Чя║Шя╗Ая╗дтАкюаетАмя╗ж я╗зя║Т┘Оя╣╢я║Д я╗Яя╗Д ┘Ря╗в я▓ия╗┤ ┘Ря╗КтАм тАля║╖я╗Мя╗оя║П я║Ня╗╖я║ня║╜ я║╗я║кя╗ня║нтАкюаатАмя╗ля║ОтАк ╪МтАмя╗Уя╗Ья╗┤я╗Т я╗│тАкюабтАмя╗дя╗Ья╗ж я║З я╣░я║ля║Н я║Гя╗е я╗│тАкюабтАмя║┤я║Шя║Ья▓О я║Ня│Мя║┤я╗┤я║дя╗┤я╗оя╗етАм тАля╗гя╗ж я╗ля║мя║Н я║Ня╗Яя╗ия╗┤я║Оя║б╪Я я╣╢я║Г тАкюаатАмя╗н я╗Яя╗┤я║┤я╗оя║Н я║╖я╗МтАкюагтАмя║Тя║О я╗гя╗ж я║Ня╗Яя║╕я╗Мя╗оя║П╪Я я╗ня║Зя║ля║Н я╗Ыя║Оя╗зя╗оя║Н я╗гя╗ж я▓ия╗ая║ФтАм тАля║Ня╗Яя║╕я╗Мя╗оя║П я║Ня╗Яя╗╝я╗Гя╗дя║Ф я║╗я║кя╗ня║нтАкюаатАмя╗ля║ОтАк ╪МтАмя╗Уя╗ая╗дя║Оя║ля║Н я║Зя║ля╗е я╗╗ я╗│я╗мя║Шя╗дя╗оя╗е я║Ся╗ия║ая║ОтАкюаФтАмя╗в! я║Зя╗е я╗ля║мя╗йтАм тАля║Ня╗Яя╗Мя║Тя║Оя║ня║У я║╗я║оя│Ыя║Ф я░▓ я║Гя╗зя╗к я╗Ля╗ия║к я╗Зя╗мя╗оя║н я║Бя╗│я║Ф я║Ня│Мя║┤я╗┤я║в я░▓ я║Ня╗Яя║┤я╗дя║Оя║А я║│я║Шя╗ая╗Дя╗в я▓ия╗┤ тАкюабтАмя╗КтАм тАля║╖я╗Мя╗оя║П я║Ня╗╖я║ня║╜ я║╗я║кя╗ня║нтАкюаатАмя╗ля║О╪Ы я╗Уя║Оя╗Яя║мя╗▒ я╗│я║░я╗Ля╗в я║Гя╗е я║╖я╗Мя║Тя╗к я╗Яя╗ж я╗│я╗ая╗Дя╗в я║╗я║кя║ня╗йтАк╪МтАмтАм тАля╗Уя╗мя╗о я╗│я╗Ья║мя▒вя║П я║Ня│Мя║┤я╗┤ тАкюаатАмя║втАк.тАмтАм тАля╗Пя▓С я║Гя╗е я║Ня╗Яя║мя╗│я╗ж я╗╗ я║Чя╗ия╗Дя║Тя╗Ц я╗Ля╗ая╗┤я╗мя╗в я║╗я╗Ф я╣╕я║Ф я║Ня╗Яя║╕я╗Мя║Р я╗Яя╗Шя╗ая║Ф я╗Ля║кя║йя╗ля╗втАк ╪МтАмя╗Уя╗╝тАм

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‫ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﻫﺬﺍ ﺍﻟﻨﺒﺄ؛ ﻭﻫﻢ ﺃﻫﻞ ﻃﺎﺋﻔﺘﻨﺎ‪ ،‬ﺑﻞ ﺇﻥ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ‬ ‫ﻭﺣﺪﻫﺎ ﺧﺎﺭﺟﺔ ﻋﻦ ﻧﻄﺎﻕ ﺗﺄﺛﲑ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﻭﺩﻻﻟﺘﻪ؛ ﻷ‪‬ﺎ ﻃﺎﺋﻔﺔ ﺫﺍﺕ‬ ‫ﺃﻓﺮﺍﺩ ﻣﻌﺪﻭﺩﻳﻦ‪ ،‬ﻓﻼ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﻟﻔﻆ ﺍﻟﺸﻌﺐ ﺑﺸﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ‪.‬‬ ‫ﻼ‪ :‬ﺣﲔ ﺗﻈﻬﺮ ﺁﻳﺔ ﰲ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻟﻘﺪ ﺃﺧﱪ ﺍﳌﺴﻴﺢ ﺑﻨﺎﺀ ﻋﻠﻰ ﻭﺣﻲ ﺍﷲ ﻗﺎﺋ ﹰ‬ ‫ﻓﺈﻥ ﲨﻴﻊ ﻃﻮﺍﺋﻒ ﺍﻷﺭﺽ ﺍﻟﺬﻳﻦ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﻛﻠﻤﺔ "ﺍﻟﺸﻌﺐ" ﺑﺴﺒﺐ‬ ‫ﻛﺜﺮ‪‬ﻢ ﺳﻮﻑ ﻳﻠﻄﻤﻮﻥ ﺻﺪﻭﺭ‪‬ﻫﻢ‪ ،‬ﻭﻻ ﻳ‪‬ﺴﺘﺜﲎ ﻣﻦ ﺫﻟﻚ ﺇﻻ ‪‬ﻣﻦ ﻫﻢ‬ ‫ﺃﻗ ﹼﻞ ﻣﻦ ﺃﻥ ﻳ‪‬ﺪ ‪‬ﻋﻮﺍ ﺷﻌﺒ‪‬ﺎ‪ .‬ﻓﻼ ﳝﻜﻦ ﺇﺫﹰﺍ ﺃﻥ ﳜﺮﺝ ﻋﻦ ﺗﺄﺛﲑ ﻫﺬﺍ ﺍﻟﻨﺒﺄ‬ ‫ﺍﳌﺴﻴﺤﻴﻮﻥ ﻭﻻ ﺍﳌﺴﻠﻤﻮﻥ ﺍﳌﻌﺎﺻﺮﻭﻥ ﻭﻻ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﺳﺎﺋﺮ ﺍﳌﻜﺬﹼﺑﲔ؛‬ ‫ﻭﺇﳕﺎ ﻃﺎﺋﻔﺘﻨﺎ ﻭﺣﺪﻫﺎ ﺍﻟﱵ ﻫﻲ ﺧﺎﺭﺟ ﹲﺔ ﻋﻦ ﻧﻄﺎﻕ ﻫﺬﺍ ﺍﻟﻨﺒﺄ‪ ،‬ﻷ‪‬ﻢ ﻻ‬ ‫ﻳﺰﺍﻟﻮﻥ ﻟﻶﻥ ﻛﺒﺬﺭﺓ ﺯﺭﻋﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﱯ ﻛﺎﺫ‪‬ﺑﺎ؛ ﻭﻣﺎﺩﺍﻡ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬ ‫ﻭﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻡ ﺍﻟﻨ ‪‬‬ ‫ﻳﺆﻛﹼﺪ ﺻﺮﺍﺣﺔ ﺃﻥ ﻛ ﹼﻞ ﺷﻌﺐ ﰲ ﺍﻷﺭﺽ ﺳﻴﻠﻄﻢ ﺻﺪﺭﻩ‪ ،‬ﻓﻤﻦ‬ ‫ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﳜﺮﺝ ﻋﻦ ﻧﻄﺎﻕ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﺷﻌﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﺇﺫ‬ ‫ﻱ ﺷﻌﺐ‪ .‬ﻏﲑ ﺃﻥ ﺍﻟﻔﺌﺔ ﺍﻟﱵ ﱂ ﺗﺒﻠﻎ‬ ‫ﱂ ﻳﺴﺘﺜ ِﻦ ﺍﳌﺴﻴ ‪‬ﺢ ﰲ ﻗﻮﻟﻪ ﻫﺬﺍ ﺃ ‪‬‬ ‫ﻣﻘﺪﺍﺭ ﺍﻟﺸﻌﺐ‪ ،‬ﻭﻫﻲ ﲨﺎﻋﺘﻨﺎ‪ ،‬ﻓﻬﻲ ﺧﺎﺭﺟﺔ ﻋﻨﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬ ‫ﻭﻟﻘﺪ ﲢﻘﹼﻖ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﺑﻜﻞ ﻭﺿﻮﺡ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ‪ ،‬ﻷﻥ ﺍﳊﻘﺎﺋﻖ‬ ‫ﺍﻟﱵ ﺍﻧﻜﺸﻔﺖ ﺍﻟﻴﻮﻡ ﻋﻦ ﺍﳌﺴﻴﺢ ﻫﻲ‪ ،‬ﺑﻼ ﻣﺮﺍﺀ‪ ،‬ﻣﺪﻋﺎ ﹲﺓ ﻟﻨﻴﺎﺡ ﻫﺬﻩ‬ ‫ﺍﻟﺸﻌﻮﺏ ﻛﻠﹼﻬﺎ؛ ﻷﻥ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺗﻜﺸﻒ ﺧﻄﺄﻫﻢ ﻭﺗﻔﻀﺤﻬﻢ ﲨﻴﻌ‪‬ﺎ‪،‬‬ ‫ﻭﲢﻮ‪‬ﻝ ﺿﺠ ﹶﺔ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻦ ﺃﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ ﺇﱃ ﺣﺴﺮﺍﺕ ﻋﻠﻴﻬﻢ‪ .‬ﻛﻤﺎ‬ ‫ﺃﻥ ﺇﳊﺎﺡ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻋﻠﻰ ﻋﻘﻴﺪﺓ ﺻﻌﻮﺩ ﺍﳌﺴﻴﺢ ﺣﻴ‪‬ﺎ ﺇﱃ‬ ‫ﺍﻟﺴﻤﺎﺀ ﻗﺪ ﺃﺻﺒﺢ ﺑﺴﺒﺐ ﻇﻬﻮﺭ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺑﻜﺎﺀ ﻭﻣﺄﲤﹰﺎ ﳍﻢ‪ .‬ﻭﺃﻣﺎ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻓﻼ ﻳﺒﻘﻰ ﳍﻢ ﻣﻦ ﺑﺎﻗﻴﺔ‪.‬‬ ‫ﻭﳑﺎ ﳚﺪﺭ ﺑﺎﻟﺬﻛﺮ ﻫﻨﺎ ﺃﻥ ﺍﻷﺭﺽ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﺍﻹﳒﻴﻠﻴﺔ ﺍﻟﻘﺎﺋﻠﺔ‪" :‬ﺗﻨﻮﺡ ﲨﻴﻊ ﻗﺒﺎﺋﻞ ﺍﻷﺭﺽ" ﻫﻲ ﺃﺭﺽ ﺑﻼﺩ ﺍﻟﺸﺎﻡ‬ ‫ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻛ ﹼﻞ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺜﻼﺛﺔ‪ .‬ﺃﻣﺎ ﺍﻟﻴﻬﻮﺩ ﻓﻸﻥ ﻫﺬﻩ‬

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‫ﺍﻷﺭﺽ ﻣﻮﻟﺪﻫﻢ ﻭﻣﻨﺸﺆﻫﻢ ﻭ‪‬ﺎ ﻫﻴﻜﻠﻬﻢ ﺍﻟﻌﻈﻴﻢ؛ ﻭﺃﻣﺎ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻸﻥ‬ ‫ﻫﺬﻩ ﺍﻷﺭﺽ ﻭﻃﻦ ﺍﳌﺴﻴﺢ‪ ،‬ﻭ‪‬ﺎ ﻧﺸﺄ ﺃﻭﺍﺋﻠﻬﻢ؛ ﻭﺃﻣﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻸ‪‬ﻢ‬ ‫‪‬ﻭ ‪‬ﺭﺛﺔ ﻫﺬﻩ ﺍﻷﺭﺽ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﻭﻟﻮ ﺃﹸﺧﺬﺕ ﻛﻠﻤﺔ "ﺍﻷﺭﺽ" ﻋﻠﻰ ﻋﻤﻮﻣﻬﺎ ﻓﻼ ﺑﺄﺱ ﺑﺬﻟﻚ ﺃﻳﻀ‪‬ﺎ‪،‬‬ ‫ﻷﻥ ﺍﻧﻜﺸﺎﻑ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺳﻴﺪﻓﻊ ﲨﻴﻊ ﺍﳌﻜﺬﱢﺑﲔ ﺇﱃ ﺍﻟﻨﺪﺍﻣﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻹﳒﻴﻠﻴﺔ ﺍﻟﱵ ﻭﺟﺪﻧﺎﻫﺎ ﻣﺎ ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ "ﻣﱴ"‬ ‫ﻭﻧ‪‬ﺴﺠ‪‬ﻠﻪ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫"ﻭﺍﻟﻘﺒﻮﺭ ﺗﻔﺘ‪‬ﺤﺖ‪ ،‬ﻭﻗﺎﻡ ﻛﺜﲑ ﻣﻦ ﺃﺟﺴﺎﺩ ﺍﻟﻘﺪ‪‬ﻳﺴﲔ ﺍﻟﺮﺍﻗﺪﻳﻦ‪،‬‬ ‫ﻭﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﺑﻌﺪ ﻗﻴﺎﻣﺘﻪ )ﺃﻱ ﺑﻌﺪ ﻗﻴﺎﻣﺔ ﺍﳌﺴﻴﺢ( ﻭﺩﺧﻠﻮﺍ ﺍﳌﺪﻳﻨﺔ‬ ‫ﺍﳌﻘﺪ‪‬ﺳﺔ ﻭﻇﻬﺮﻭﺍ ﻟﻜﺜﲑﻳﻦ"‪).‬ﺇﳒﻴﻞ ﻣﺘ‪‬ﻰ ﺍﻹﺻﺤﺎﺡ ‪ ٢٧‬ﺍﻟﻌﺪﺩ ‪(٥٢‬‬ ‫ﻚ ﰲ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻹﳒﻴﻞ ﻻ ﺗﺘﺤﺪﺙ ﻋﻦ‬ ‫ﻻﺷ ‪‬‬ ‫ﻱ ﺣﺎﺩﺙ ﺗﺎﺭﳜﻲ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺻﺤﻴﺤ‪‬ﺎ ﻟﻜﺎﻥ ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ‬ ‫ﺃ‪‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﻗﺪ ﻭﻗﻌﺖ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻗﺪ ﺍﻧﻜﺸﻒ ﻟﻠﺠﻤﻴﻊ ﺍﻷﻣ ‪‬ﺮ‬ ‫ﺍﻟﺬﻱ ﺃﹸﺧﻔﻲ ﻋﻦ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﻻﺧﺘﺒﺎﺭ ﺻﺪﻗﻬﻢ ﻭﺇﳝﺎ‪‬ﻢ ﺍﻧﻜﺸﺎﻓﺎ ﺟﻠﻴ‪‬ﺎ‪،‬‬ ‫ﻭﱂ ‪‬ﻳ ‪‬ﻌ ِﺪ ﺍﻹﳝﺎﻥ ﺇﳝﺎﻧﺎ؛ ﻭﻟﺼﺎﺭ ﺍﻟﻌﺎﱂ ﺍﻟﻐﻴـﱯ‪ ،‬ﰲ ﻧﻈﺮ ﻛ ﹼﻞ ﻣﺆﻣﻦ‬ ‫ﻭﻛﺎﻓﺮ‪ ،‬ﺷﻴﺌﺎ ﺑﺪﻳﻬ‪‬ﻴﺎ ﺑﺪﺍﻫ ﹶﺔ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﳌﺎ ﺍﻋﺘ‪‬ﱪ‬ ‫ﺍﻹﳝﺎﻥ ﻋﻨﺪﺋﺬ ﺷﻴﺌﺎ ﻋﺰﻳ ‪‬ﺰﺍ ﺫﺍ ﻗﻴﻤﺔ ﻳ‪‬ﺮﺟﻰ ﺑﻪ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ‪.‬‬ ‫ﰒ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﲟﻦ ﻓﻴﻬﻢ ﺃﻧﺒﻴﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺴﺎﺑﻘﻮﻥ‬ ‫ﺕ ﺍﻵﻻﻑ‪ ،‬ﻗﺪ ﹸﺃﻋﻴﺪﻭﺍ‬ ‫ﻭﺍﻟﺼﺎﳊﻮﻥ ﺍﻵﺧﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺒﻠﻎ ﻋﺪﺩ‪‬ﻫﻢ ﻣﺌﺎ ِ‬ ‫ﺣ ‪‬ﻘﺎ ﺇﱃ ﺍﳊﻴﺎﺓ ﰲ ﻃﺮﻓﺔ ﻋﲔ ﻟﺪﻯ ﺣﺎﺩﺛﺔ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻋﺎﺩﻭﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‬ ‫ﺃﺣﻴﺎﺀ‪ ،‬ﻛﺪﻟﻴﻞ ﻋﻠﻰ ﺻﺪﻕ ﺍﳌﺴﻴﺢ ﻭﻛﺂﻳﺔ ﻋﻠﻰ ﺃﻟﻮﻫﻴﺘﻪ‪ ،‬ﻟﻜﺎﻥ ﺫﻟﻚ‬ ‫ﻓﺮﺻﺔ ﻗﻴ‪‬ﻤﺔ ﻟﻠﻴﻬﻮﺩ ﻟﻴﺴﺄﻟﻮﺍ ﻫﺆﻻﺀ ﺍﳌﻮﺗﻰ ﺍﻷﺑﺮﺍ ‪‬ﺭ ﻣﻦ ﺃﻧﺒﻴﺎﺋﻬﻢ‬ ‫ﻭﺃﺟﺪﺍﺩﻫﻢ ﻋﻦ ﺍﺩ‪‬ﻋﺎﺀ ﺍﳌﺴﻴﺢ ﺑﺎﻷﻟﻮﻫﻴﺔ‪ :‬ﻫﻞ ﻫﻮ ﺇﻟﻪ ﺣ ‪‬ﻘﺎ ﺃﻡ ﻛﺬﹼﺍﺏ ﰲ‬ ‫ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ؟ ﺇﺫ ﻣﻦ ﺍﳌﺮ ‪‬ﺟﺢ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻣﺎ ﻛﺎﻧﻮﺍ ﻟﻴﺪ‪‬ﻋﻮﺍ ﻣﺜﻞ ﻫﺬﻩ‬ ‫ﺍﻟﻔﺮﺻﺔ ﺗﻔﻠﺖ ﻣﻦ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻻﺑ ‪‬ﺪ ﻣﻦ ﺃﻥ ﻳﻮﺟﻬﻮﺍ ﺇﻟﻴﻬﻢ ﻫﺬﺍ‬

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тАля║Ня╗Яя║┤я║Жя║Ня╗Э я╗Ля╗ж я║╗я║кя╗Х я║Ня│Мя║┤я╗┤я║в╪Ы я╗╖тАкюаХтАмя╗в я╗Ыя║Оя╗зя╗оя║Н я║Я тАкюаитАмя║к я╗гя║Шя║╕я╗оя╗Чя▓Ф я╗╖я╗е я╗│я║┤я║Оя║Ля╗ая╗оя║НтАм тАля║Ня│Мя╗оя║Чя╗░ я╗Яя╗о я║ня║Яя╗Мя╗оя║Н я║Зя▒Г я║Ня╗Яя║кя╗зя╗┤я║ОтАк .тАмя╗Уя╗Ья╗┤я╗Т я│Эя╗Ья╗ж я║Зя║ля╗е я║Гя╗е я╗│тАкюабтАмя╗Ая╗┤тАкюаетАмя╗Мя╗оя║Н я╗ля║мя╗й я║Ня╗Яя╗Фя║оя║╗я║ФтАм тАля║Х я║Ня╗╖я╗Яя╗оя╗С я╗гя╗ж я║Ня╗╖я╗гя╗оя║Ня║ХтАк ╪МтАмя╗ня║йя║зя╗Ю я║Гя╗Яя╗оя╗С я╗гя╗ия╗мя╗втАм тАля╗ня╗Чя║к я║Ня╗Чя║Шя║дя╗в я║Ня│Мя║кя╗│я╗и я╣╢я║Ф я╗гя║Мя║О тАкюабтАмтАм тАля░▓ я╗Ы я╣╝я╗Ю я║гя║Оя║ня║У я╗гя╗ж я║гя║Оя║ня║НтАкюаФтАмя║О! я╗ня╗Ыя║Оя╗е я╗╗я║С тАкюаетАмя║к я║Гя╗е я╗│я║┤я║Дя╗Э я║Ня╗Яя╗┤я╗мя╗оя║йтАк ╪МтАмя╗╗ я╗ня║Ня║гя║ктАкюагтАмя║Н я║Гя╗нтАм тАля║Ня║Ыя╗ия▓Ф я║Ся╗Ю я║Гя╗Яя╗оя╣░я╗Уя║О я╗гя╗ж я╗ля║Жя╗╗я║А я║Ня│Мя╗оя║Чя╗░тАк .тАмя╗Ыя╗дя║О я╗Ыя║Оя╗е я╗гя╗ж я║Ня│Мя╗Фя║оя╗ня║╜ я╗Ля╗ия║к я╗Ля╗оя║йя║УтАм тАля╗ля║Жя╗╗я║А я║Ня│Мя╗оя║Чя╗░ я╗ня║йя║зя╗оя│Ня╗в я░▓ я║Ся╗┤я╗отАкюаФтАмя╗в я║Гя╗е я╗│я║оя║Чя╗Фя╗К я║Ня╗Яя╗Ая║ая╗┤я║Ю я╗ня║Ня╗Яя║╝я║ия║Р я░▓тАм тАля▓ия╗┤я╗К я║Ня╗Яя║Тя╗┤я╗оя║ХтАк ╪МтАмя╗ня╗Ыя║Оя╗е я╗╗я║С тАкюаетАмя║к я╗Яя╗Ья╗Ю я║Ся╗┤я║Ц я║Гя╗е я╗│я╗А тАкюаетАмя║Ю я║Ся║Дя║гя║Оя║йя╗│я║Ъ я║Ня│Мя╗оя║Чя╗░тАм тАля╗ня╗Чя║╝я║╝я╗мя╗в я╗ня║│я║Жя║Ня│Ня╗в я║Зя╗│я║Оя╗ля╗втАк :тАмя╗гя║О я║Зя║ля║Н я╗Ыя║Оя╗зя╗оя║Н я│Ыя║┤я║Тя╗оя╗е я╗ля║мя║Н я║Ня╗Яя║мя╗▒ я╗│тАкюабтАмя║кя╗Ля╗░тАм тАля╗│я║┤я╗оя╗Й я║Ня│Мя║┤я╗┤я║в я║Зя╗Я┘А тАкюагтАмя╗мя║О я║г тАкюаШтАмя╗Шя║О╪Я я╗ня╗Яя╗Ья╗ж я║Ня╗Яя╗┤я╗мя╗оя║й я▒В я╗│я║Жя╗гя╗ия╗оя║Н я║Ся║Оя│Мя║┤я╗┤я║в я║Ся║Оя╗Яя║оя╗Пя╗втАм тАля╗гя╗ж я║╖я╗мя║Оя║йя║У я║Ня│Мя╗оя║Чя╗░ я║Гя╗│я╗АтАкюагтАмя║ОтАк ╪МтАмя╗Ля╗ая╗░ я╗Ля╗Ья║▓ я║Ня│Мя║Дя╗гя╗оя╗ЭтАк ╪МтАмя╗Ыя╗дя║О я▒В я║ЧтАкюаатАмя╗ая╗ж я╗Чя╗ая╗отАкюаТтАмя╗в я║Ся╗ЮтАм тАля║пя║Ня║йя║Х я╗Чя║┤я╗оя║У я╗ня╗Пя╗ая╗И я╣░я║Ф╪Ы я│Ся║О я╗│я╗Мя▓П я║Гя╗е я║Ня│Мя╗оя║Чя╗░ я▒В я╗│тАкюабтАмя║кя╗Яя╗оя║НтАк ╪МтАмя╗Ля╗ая╗░ я╗гя║О я╗│я║Тя║кя╗нтАк╪МтАмтАм тАля║Ся║╕я╗мя║Оя║йя║У я║Зя│Ъя║Оя║Ся╗┤я║ФтАк ╪МтАмя║Ся╗Ю я▒В я╗│я╗ая║Тя║Ья╗оя║Н я║Гя╗е я║ня║йтАкюаетАмя╗ня║Н я╗Ля╗ая╗░ я║Ня╗Яя║┤я║Оя║Ля╗ая▓Ф я║Ся║Дя╗е я╗ля║мя║Н я║Ня╗Яя║╕я║ия║║тАм тАля╗Ыя║мя╣╝я║Ня║П я░▓ я║Ня║йтАкюаетАмя╗Ля║Оя║А я║Ня╗╖я╗Яя╗оя╗ля╗┤я║Ф я╗ня╗│я╗Фя║Шя║оя╗▒ я╗Ля╗ая╗░ я║Ня╖▓ я║Чя╗Мя║Оя▒ГтАк .тАмя╗Уя╗ая║мя╗Яя╗Ъ я│Тя║к я║Ня╗Яя╗┤я╗мя╗оя║йтАм тАля▒В я╗│тАкюабтАмя╗Шя╗ая╗Мя╗оя║Н я╗Ля╗ж я║╖я║оя╗ня║ня╗ля╗в я║ня╗Пя╗в я╗Ля╗оя║йя║У я╗гя║Мя║Оя║Х я║Ня╗╖я╗Яя╗оя╗С я╗гя╗ж я║Ня╗Яя╗ия║Оя║▒ я║Ся╗ЮтАм тАля║Ня╗╖я╗зя║Тя╗┤я║О ┘Ря║А я╗ня║Ня╗Яя║оя║│я╗Ю я║Зя▒Г я║Ня│Кя╗┤я║Оя║УтАк ╪МтАмя╗ня║Зя│Хя║О я╗Чя║Шя╗ая╗оя║Н я║Ня│Мя║┤я╗┤я║в я░Т я║Ня╗зя║╝я║оя╗Уя╗оя║Н я║Зя▒Г я╗Чя║Шя╗ЮтАм тАля║Ня╗╡я║зя║оя╗│я╗ж я║Гя╗│я╗АтАкюагтАмя║ОтАк.тАмтАм тАля╗Уя╗мя╗Ю я╗│тАкюабтАмя╗Мя╗Шя╗Ю я║Гя╗е я╗│тАкюабтАмя║Тя╗Мя║Ъ я╗гя║Мя║Оя║Х я║Ня╗╖я╗Яя╗оя╗С я╗гя╗ж я║Ня╗╖я║Чя╗Шя╗┤я║Оя║А я╗гя╗ия║м я║Бя║йя╗б я║Зя▒Г я│Ыя▓ХтАм тАля║Ня╗Яя║мя╗│я╗ж я╗Ыя║Оя╗зя╗оя║Н я║ня║Ня╗Чя║кя╗│я╗ж я░▓ я╗Чя║Тя╗оя║ня╗ля╗в тАкюаТтАмя║мя╗й я║Ня╗╖я║ня║╜ я║Ня│Мя╗Шя║ктАкюаетАмя║│я║ФтАк ╪МтАмя╗Уя╗┤я║кя║зя╗ая╗оя║Н я║Ня│Мя║кя╗│я╗ия║ФтАм тАля╗ня║Ня╗Ля╗Ия▓ФтАк ╪МтАмя╗ня╗│тАкюабтАмя╗ая╗Шя╗▓ я╗Ы я╣╝я╗Ю я╗ня║Ня║гя║к я╗гя╗ия╗мя╗в я║╖я╗мя║Оя║йя║Чя╗к я║Гя╗гя║Оя╗б я║Гя╗Яя╗оя╗С я╗гя╗ж я║Ня╗Яя╗ия║Оя║▒ я║Ся║Дя╗етАм тАля║Ня│Мя║┤я╗┤я║в я║Ня║Ся╗ж я║Ня╖▓тАк ╪МтАмя║Ся╗Ю я╗ля╗о я║Зя╗Яя╗к я░▓ я║Ня│Кя╗Шя╗┤я╗Шя║ФтАк ╪МтАмя╗Уя║Оя╗Ля║Тя║кя╗ня╗й я╗ня▓гя▒ая╗ая╗оя║Н я╗Ля╗ж я║Гя╗Уя╗Ья║Оя║ня╗Ыя╗втАм тАля║Ня╗Яя║Тя║Оя╗Яя╗┤я║ФтАк ╪МтАмя╗ня║Зя╗╗ я╗Уя╗дя║╝я▓Ся╗Ыя╗в я║Яя╗мя╗итАкюаетАмя╗в я║Ня╗Яя▒╡ я║ня║Гя╗│я╗ия║Оя╗ля║О я║Ся║Дя╗Ля╗┤я╗ия╗ия║О╪Ы я╗ня╗Яя╗Ья╗ж я║Ня╗Яя╗┤я╗мя╗оя║йтАм тАля║Гя║╗я║оя╗ня║Н я╗Ля╗ая╗░ я║Ня╗╣я╗зя╗Ья║Оя║н я║ня╗Пя╗в я╗ля║мя╗й я║Ня╗Яя║╕я╗мя║Оя║йя║У я║Ня│Мя║Ья╗ая╗░ я╗гя╗ж я╗Ч┘Ря║Тя╗Ю я╗гя║Мя║Оя║Х я║Ня╗╖я╗Яя╗оя╗СтАм тАля╗гя╗ж я║Ня╗╖я╗гя╗оя║Ня║Х я║Ня╗╖я║Ся║оя║Ня║н я╗Ыя║╕я╗мя╗оя║й я╗Ля╗┤я║Оя╗е╪ЯтАм тАля║Зя╗е я║┐я╗дя▓Ся╗зя║О я╗╗ я╗│тАкюабтАмя║┤я╗ая╣╝я╗в тАкюаТтАмя║мя║Н я║Ня╗╖я╗гя║о я╗гя╗Дя╗а я╣░я╗Шя║ОтАк .тАмя╗ня╗Яя╗о я║Ня╗Уя║Шя║оя║┐я╗ия║О я║Гя╗е я╗гя║Мя║Оя║ХтАм тАля║Ня╗╖я╗Яя╗оя╗С я╗гя╗ж я║Ня╗╖я╗зя║Тя╗┤я║Оя║А я╗ня║Ня╗Яя║оя║│я╗Ю я╗ня║Ня╗Яя║╝я╗ая║дя║Оя║А я║Ня╗╖я╗гя╗оя║Ня║Х я╗Чя║к я║СтАкюабтАмя╗Мя║Ья╗оя║Н я╗гя╗ж я║Ня╗Яя╗Шя║Тя╗оя║нтАм

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‫ﺣﻘ‪‬ﺎ ﻭﺟﺎﺀﻭﺍ ﻹﺩﻻﺀ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﻴﺒﺪﻭ ﺃ‪‬ﻢ ﺃﺩﻟﻮﺍ ﺑﺸﻬﺎﺩﺓ ﺳﻠﺒﻴﺔ ﻭﱂ‬ ‫ﺴ ﹰﻜﺎ ﺑﻜﻔﺮﻫﻢ‬ ‫ﻳ‪‬ﺼﺪ‪‬ﻗﻮﺍ ﺑﺄﻟﻮﻫﻴﺔ ﺍﳌﺴﻴﺢ ﺃﺑﺪ‪‬ﺍ؛ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺯﺍﺩ ﺍﻟﻴﻬﻮﺩ ﲤ ‪‬‬ ‫ﺭﻏﻢ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻣﻦ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﺃﻧﻜﺮﻭﺍ ﺣﱴ ﻧﺒﻮ‪‬ﺓ ﺍﳌﺴﻴﺢ ﺃﻳﻀ‪‬ﺎ‪،‬‬ ‫ﰲ ﺣﲔ ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻳﺴﻌﻰ ﺟﺎﻫ ‪‬ﺪﺍ ﻷﻥ ﻳﻌﺘﺮﻓﻮﺍ ﺑﺄﻟﻮﻫﻴﺘﻪ!!؟‬ ‫ﺇﺫﹰﺍ ﻓﺈﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻘﺎﺋﺪ‪ ،‬ﺃﻋﲏ ﺍﻹﳝﺎﻥ ﺑﻜﻮﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺃﺣﻴﺎ‬ ‫ﻱ ﻣﻴﺖ ﺁﺧﺮ‪ ،‬ﲢﻤﻞ ﺗﺄﺛﲑ‪‬ﺍ‬ ‫ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻷﻣﻮﺍﺕ ﻫﺆﻻﺀ ﺃﻭ ﺃ ‪‬‬ ‫ﺿﺎﺭ‪‬ﺍ ﻭﺳ‪‬ﻴﺌﹰﺎ ﺟ ‪‬ﺪﺍ؛ ﻷﻥ ﻋﻮﺩﺓ ﺃﻭﻟﺌﻚ ﺍﻷﻣﻮﺍﺕ ﱂ ﺗ‪‬ﺴﻔﺮ ﻋﻦ ﺃﻳﺔ ﻧﺘﻴﺠﺔ‬ ‫ﻣﻨﺸﻮﺩﺓ‪ .‬ﻓﻤﻦ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﺇﺫﺍ ﺳﺎﻓﺮ ﺇﱃ ﺑﻼﺩ ﺑﻌﻴﺪﺓ‪ ،‬ﻭﺃﻗﺎﻡ ﻫﻨﺎﻙ‬ ‫ﺑﻀﻊ ﺳﻨﻮﺍﺕ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﻭﻃﻨﻪ‪ ،‬ﻓﺈﻧﻪ ﺑﻄﺒﻴﻌﺔ ﺍﳊﺎﻝ ﻳﻨﺪﻓﻊ ﺇﱃ ﺳﺮﺩ‬ ‫ﺃﻋﺎﺟﻴﺐ ﺗﻠﻚ ﺍﻟﺒﻼﺩ ﻭﻏﺮﺍﺋﺒﻬﺎ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻻ ﳛﺐ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻐﻴﺎﺏ‬ ‫ﺍﻟﻄﻮﻳﻞ ﺃﻥ ﳝﺴﻚ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﻨﺎﺱ ﻭﻳﻘﻌﺪ ﻛﺎﻟﺒ‪‬ﻜﻢ؛ ﺑﻞ ﺇﻥ ﺍﻟﻔﻄﺮﺓ‬ ‫ﺗﺪﻓﻊ ﺍﻟﻨﺎﺱ ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﺃﻥ ﻳﺄﺗﻮﺍ ﺇﻟﻴﻪ ﻣﺴﺮﻋﲔ‬ ‫ﻟﻴﺴﺄﻟﻮﻩ ﻋﻦ ﺃﺣﻮﺍﻝ ﺗﻠﻚ ﺍﻟﺒﻼﺩ‪ .‬ﺃﻭ ﺇﺫﺍ ﺟﺎﺀﻫﻢ ﻣﺜﻼ ﺭﺟﻞ ﻏﺮﻳﺐ‬ ‫ﻚ ﺗﻠﻚ‬ ‫ﺑﺎﺋﺲ ﻓﻘﲑ ﺗﺒﺪﻭ ﻋﻠﻴﻪ ﻣﻼﻣﺢ ﺍﻟﻌﻮﺯ ﻭﺍﳊﺎﺟﺔ ﻭﺍﺩﻋﻰ ﺃﻧﻪ ﻣِﻠ ‪‬‬ ‫ﺾ ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﺯﻳﺎﺭﺓ ﻋﺎﺻﻤﺘﻬﺎ‪ ،‬ﻭﺃﻧﻪ ﺃﻋﻠﻰ ﻣﺮﺗﺒ ﹰﺔ‬ ‫ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺭﺟﻊ ﺑﻌ ‪‬‬ ‫ﻣﻦ ﻣﻠِﻚ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﻫﺆﻻﺀ ﺍﻟﺴﺎﺋﺤﲔ‬ ‫ﺍﻟﻘﺎﺩﻣﲔ ﻋﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﺪ‪‬ﻋﻲ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﳋﺎﺭﺝ ﻗﺎﺋﻠﲔ‪ :‬ﻫﻞ‬ ‫ﻚ ﺗﻠﻚ ﺍﻟﺒﻼﺩ ﺣﻘ‪‬ﺎ؟ ﻓﻼ ﻳﻠﺒﺚ ﻫﺆﻻﺀ ﺍﻟﺴﺎﺋﺤﻮﻥ ﺃﻥ ﳜﱪﻭﻫﻢ‬ ‫ﻫﻮ ﻣﻠِ ‪‬‬ ‫ﲝﻘﻴﻘﺔ ﺍﻷﻣﺮ‪ .‬ﻓﻤﺎﺩﺍﻡ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻓﺈﻥ ﺇﺣﻴﺎﺀ ﺍﳌﺴﻴﺢ ﻟﻸﻣﻮﺍﺕ ﻻ‬ ‫ﻳﻜﻮﻥ ﳎﺪ‪‬ﻳﺎ‪ ،‬ﻛﻤﺎ ﺃﺳﻠﻔﺖ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻦ‬ ‫ﺍﳌﻮﺗﻰ‪ ،‬ﺍﻟﱵ ﻛﺎﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﺗ‪‬ﻄﻠﺐ ﻣﻨﻬﻢ‪ ،‬ﻗﺪ ﺃﺩﺕ ﺇﱃ ﻧﺘﻴﺠﺔ‬ ‫ﻣﺮﺿﻴﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﻫﻨﺎ ﻣﻌﻜﻮﺱ ﲤﺎﻣ‪‬ﺎ‪ ،‬ﻷﻧﻨﺎ ﺇﺫﺍ ﺍﻓﺘﺮﺿﻨﺎ ﺟﺪ ﹰﻻ ﺃﻥ‬ ‫ﺍﳌﺴﻴﺢ ﻗﺪ ﺃﺣﻴﺎ ﺍﻷﻣﻮﺍﺕ ﺣ ‪‬ﻘﺎ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻨﺎ ﺃﻥ ﻧﻔﺘﺮﺽ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﻫﺆﻻﺀ‬ ‫ﺍﳌﻮﺗﻰ ﱂ ﻳﺪﻟﻮﺍ ﰲ ﺣﻖ ﺍﳌﺴﻴﺢ ﺑﺄﻳﺔ ﺷﻬﺎﺩﺓ ﻧﺎﻓﻌﺔ ﺗﺪﻓﻊ ﺍﻟﻨﺎﺱ ﺇﱃ‬ ‫ﺗﺼﺪﻳﻘﻪ؛ ﻭﺇﳕﺎ ﺃﺩﻟﻮﺍ ﺑﺸﻬﺎﺩﺓ ﻗﺪ ﺯﺍﺩﺕ ﺍﻟﻄﲔ ﺑﻠﹼﺔ!‬

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‫ﻟﻴﺖ ﺍﻟﺒﻬﺎﺋﻢ ﺣﻠﹼﺖ ﳏ ﱠﻞ ﺍﻟﻨﺎﺱ ﰲ ﻗﺼﺔ ﺍﻹﺣﻴﺎﺀ ﻫﺬﻩ؛ ﻷﻥ ﺫﻟﻚ‬ ‫ﻛﺎﻥ ﹶﺃﺩ ‪‬ﻋﻰ ﻟﻠﺘﻐﻄﻴﺔ ﻭﺍﳋﻔﺎﺀ‪ .‬ﻓﻤﺜﻼ ﻟﻮ ﻗﻴﻞ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺃﺣﻴﺎ‬ ‫ﺃﻟﻮﹰﻓﺎ ﻣﻦ ﺍﻟﺜﲑﺍﻥ ﻟﻜﺎﻥ ﺫﻟﻚ ﻣﻌﻘﻮ ﹰﻻ ﳊﺪ ﻛﺒﲑ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺍﻋﺘﺮﺽ ﺃﺣﺪ‬ ‫ﻋﻨﺪﺋﺬ ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻫﻲ ﻧﺘﻴﺠﺔ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﱵ ﺃﺩﱃ ‪‬ﺎ ﻫﺬﻩ ﺍﻟﺜﲑﺍﻥ ﺍﻟﱵ‬ ‫ﺕ ﻻ ﺗﺴﺘﻄﻴﻊ‬ ‫ﺃﹸﻋﻴﺪﺕ ﺇﱃ ﺍﳊﻴﺎﺓ‪ ،‬ﹶﻟ ‪‬ﺮ ‪‬ﺩ ﻋﻠﻴﻪ ﻓﻮﺭ‪‬ﺍ‪ :‬ﺍﻟﺜﲑﺍﻥ ﻋﺠﻤﺎﻭﺍ ‪‬‬ ‫ﺍﻟﻜﻼﻡ ﺣﱴ ﺗﺸﻬﺪ ﲞﲑ ﺃﻭ ﺑﺸ ‪‬ﺮ‪ .‬ﺃﻣﺎ ﺍﳌﻮﺗﻰ ﺍﻟﺬﻳﻦ ﺃﺣﻴﺎﻫﻢ ﺍﳌﺴﻴﺢ ﻓﻘﺪ‬ ‫ﺑﻠﻎ ﻋﺪﺩﻫﻢ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ‪ ،‬ﻓﺄﻳﻦ ﻧﺘﻴﺠﺔ ﺷﻬﺎﺩ‪‬ﻢ؟ ﻟﻮ ﺳﺄﻟﻨﺎ ﺍﻟﻴﻮﻡ‬ ‫ﺕ ﺃﺣﻴﺎﺀ‪،‬‬ ‫ﺾ ﺃﺟﺪﺍﺩﻛﻢ ﺍﻷﻣﻮﺍ ‪‬‬ ‫ﻼ‪ :‬ﺇﺫﺍ ﻋﺎﺩ ﺇﻟﻴﻜﻢ ﺑﻌ ‪‬‬ ‫ﺾ ﺍﳍﻨﺪﻭﺱ ﻣﺜ ﹰ‬ ‫ﺑﻌ ‪‬‬ ‫ﻭﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺻﺪﻕ ﺩﻳﻦ ﻣﻌﲔ ﻓﻬﻞ ﺗﺸﻜﹼﻮﻥ ﺑﻌﺪﻫﺎ ﰲ ﺻﺪﻗﻪ‪ ،‬ﻓﻼ‬ ‫ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﺍ‪‬ﻢ ﺑﺎﻟﻨﻔﻲ‪ .‬ﻛﻼ‪ ،‬ﻟﻴﺲ ﲦﺔ ﺇﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﻠ ‪‬ﺞ ﰲ‬ ‫ﻛﻔﺮﻩ ﻭﻋﻨﺎﺩﻩ ﺭﻏﻢ ﺫﻟﻚ ﺍﻻﻧﻜﺸﺎﻑ ﺍﳌﺒﲔ‪.‬‬ ‫ﻭﻳﺎ ﺃﺳﻔﺎ ﻋﻠﻰ ﺍﳌﺴﻴﺤﻴـﲔ‪ ،‬ﻓﺈﻥ "ﺍﻟﺴﻴﺦ ﺍﳋﺎﻟﺼﺔ" ﰲ ﺑﻼﺩﻧﺎ ﻛﺎﻧﻮﺍ‬ ‫ﺃﻛﺜ ‪‬ﺮ ﻣﻨﻬﻢ ﺩﻫﺎﺀ ﻭﺑﺮﺍﻋ ﹰﺔ ﰲ ﺗﻠﻔﻴﻖ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﺼﺺ‪ ،‬ﺇﺫ ﻳﺰﻋﻤﻮﻥ ﺃﻥ‬ ‫ﻼ ﻣ‪‬ﻴﺘ‪‬ﺎ‪ .‬ﻭﻫﺬﻩ "ﻣﻌﺠﺰﺓ" ﻻ ﻳﺮﺩ‬ ‫ﻣ‪‬ﺮﺷﺪﻫﻢ "ﺑﺎﺑﺎ ﻧﺎﻧﻚ" ﻗﺪ ﺃﺣﻴﺎ ﻣﺮ‪‬ﺓ ﻓﻴ ﹰ‬ ‫ﻋﻠﻴﻬﺎ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻟﺬﻱ ﻳﺮﺩ ﻋﻠﻰ "ﻣﻌﺠﺰﺓ ﺍﻹﺣﻴﺎﺀ ﺍﻹﳒﻴﻠﻴﺔ" ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ‬ ‫ﺑﻨﺘﺎﺋﺠﻬﺎ ﻭﻋﻮﺍﻗﺒﻬﺎ‪ ،‬ﻷﻥ "ﺍﻟﺴﻴﺦ" ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ﺑﺄﻥ ﺍﻟﻔﻴﻞ ﻟﻴﺲ‬ ‫ﺑﻨﺎﻃﻖ ﺣﱴ ﻳ‪‬ﺼﺪ‪‬ﻕ ﺃﻭ ﻳ‪‬ﻜﺬﱢﺏ ﻣ‪‬ﺮﺷ ‪‬ﺪﻫﻢ "ﺑﺎﺑﺎ ﻧﺎﻧﻚ"‪.‬‬ ‫ﻻ ﺷﻚ ﺃﻥ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻳﻔﺮﺣﻮﻥ ﻛﺜﲑ‪‬ﺍ ﲟﺜﻞ ﻫﺬﻩ "ﺍﳌﻌﺠﺰﺍﺕ"‬ ‫ﺑﺴﺒﺐ ﻋﻘﻠﻬﻢ ﺍﻟﻨﺎﻗﺺ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻌﻘﻼﺀ ﻣﻨﻬﻢ ﳛﺘﺮﻗﻮﻥ ﻛﻤﺪ‪‬ﺍ ﻧﺘﻴﺠﺔ‬ ‫ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ﺗﺜﲑﻫﺎ ﺍﻷﻣﻢ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﳜﺠﻠﻮﻥ ﺟﺪ‪‬ﺍ ﰲ ﻛﻞ ﳎﻠﺲ‬ ‫ﺗ‪‬ﺴﺮﺩ ﻓﻴﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﺍﻟﺴﺨﻴﻔﺔ‪.‬‬ ‫ﻭﲟﺎ ﺃﻧﻨﺎ ﻧﻜ ‪‬ﻦ ﻟﻠﻤﺴﻴﺢ ﻋﻮﺍﻃﻒ ﺍﳊﺐ ﻭﺍﻹﺧﻼﺹ ﻣﺜﻠﻤﺎ‬ ‫ﻳ‪‬ﻜﻨ‪‬ﻬﺎ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺑﻞ ﺇﻧﻨﺎ ﺃﺷ ‪‬ﺪ ﻣﻨﻬﻢ ﺣ‪‬ﺒﺎ ﻟﻪ‪ ،‬ﻷ‪‬ﻢ ﻻ‬ ‫ﻳﻌﺮﻓﻮﻥ ﺣﻘﻴﻘﺔ ﻣ‪‬ﻦ ﳝﺪﺣﻮﻧﻪ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻌﺮﻑ ﺣﻘﻴﻘﺔ ﻣ‪‬ﻦ ﳕﺪﺣﻪ‪ ،‬ﻷﻧﻨﺎ‬ ‫ﻗﺪ ﺭﺃﻳﻨﺎﻩ‪ ،‬ﻓﻠﺬﻟﻚ ﻧ‪‬ﻤﻴﻂ ﺍﻵﻥ ﺍﻟﻠﺜﺎﻡ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻘﻴﺪﺓ ﺍﳌﺬﻛﻮﺭﺓ ﰲ‬

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‫ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﻘﺎﺋﻠﺔ ﺑﺄﻥ ﲨﻴﻊ ﺍﻟﺼﺎﳊﲔ ﺍﻷﻣﻮﺍﺕ ﻗﺪ ﻋﺎﺩﻭﺍ ﺇﱃ ﺍﳊﻴﺎﺓ ﻋﻨﺪ‬ ‫ﺣﺎﺩﺛﺔ ﺍﻟﺼﻠﻴﺐ ﻭﺩﺧﻠﻮﺍ ﺍﳌﺪﻳﻨﺔ‪.‬‬ ‫ﺾ ﺍﻷﺗﻘﻴﺎﺀ ﺑﻌﺪ‬ ‫ﻓﻠﻴﻜﻦ ﻭﺍﺿﺤ‪‬ﺎ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻛﺸ ﹰﻔﺎ ﻛﺎﳌﻨﺎﻡ ﺭﺁﻩ ﺑﻌ ‪‬‬ ‫ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ ﺣﻴﺚ ﺭﺃﻭﺍ ﻭﻛﺄﻥ ﺍﻷﺑﺮﺍﺭ ﻣﻦ ﺍﳌﻮﺗﻰ ﻗﺪ ﻋﺎﺩﻭﺍ ﺇﱃ‬ ‫ﺍﳌﺪﻳﻨﺔ ﺃﺣﻴﺎﺀ‪ ،‬ﻭﺍﺟﺘﻤﻌﻮﺍ ﺑﺎﻟﻨﺎﺱ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺮﺅﻯ ﻗﺪ ‪‬ﻋﺒ‪‬ﺮﺕ ﰲ ﻛﺘﺐ‬ ‫ﻼ‪ ،‬ﻛﺬﻟﻚ ﻛﺎﻥ ﳍﺬﻩ ﺍﻟﺮﺅﻳﺎ ﺗﻌﺒﲑ‪،‬‬ ‫ﺍﷲ ﺍﳌﻘﺪ‪‬ﺳﺔ‪ ،‬ﻛﺮﺅﻳﺎ ﻳﻮﺳﻒ ﻣﺜ ﹰ‬ ‫ﻭﻫﻮ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﻳ‪‬ﻘﺘﻞ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﺑﻞ ﳒﹼﺎﻩ ﺍﷲ ﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻴﻪ‪.‬‬ ‫ﺖ‪ :‬ﺇﻥ ﺃﺋﻤﺔ ﻋﻠﻢ ﺗﻌﺒﲑ‬ ‫ﺖ ‪‬ﺬﺍ ﺍﻟﺘﻌﺒﲑ؟ ﻗﻠ ‪‬‬ ‫ﻭﺇﻥ ﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻳﻦ ﺃﺗﻴ ‪‬‬ ‫ﺍﻟﺮﺅﻯ ﻗﺪ ﺳﺠ‪‬ﻠﻮﺍ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻗﺪ ﺷﻬﺪ ﻋﻠﻴﻪ ﲨﻴ ‪‬ﻊ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻌﺒﲑ‬ ‫ﺑﺘﺠﺮﺑﺘﻬﻢ‪ .‬ﻭ‪‬ﻧﻮﺭﺩ ﻓﻴﻤﺎ ﻳﻠﻲ ﻣﺎ ﻛﺘﺒﻪ ﺃﺣﺪ ﺃﺋﻤﺔ ﻋﻠﻢ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻭﻫﻮ‬ ‫ﻣﺆﻟﻒ "ﺗﻌﻄﲑ ﺍﻷﻧﺎﻡ" ﺣﻴﺚ ﻗﺎﻝ ﻣﺎ ﻧﺼﻪ‪" :‬ﻣﻦ ﺭﺃﻯ ﺃﻥ ﺍﳌﻮﺗﻰ ﻗﺪ‬ ‫ﻭﺛﺒﻮﺍ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﺩﻭﺭﻫﻢ‪ ،‬ﻓﺈﻧﻪ ﻳ‪‬ﻄﹶﻠﻖ ‪‬ﻣﻦ ﰲ ﺍﻟﺴﺠﻦ"‪.‬‬ ‫)ﺗﻌﻄﲑ ﺍﻷﻧﺎﻡ ﰲ ﺗﻌﺒﲑ ﺍﳌﻨﺎﻡ‪ ،‬ﻟﻘﻄﺐ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻐﲏ ﺍﻟﻨﺎﺑﻠﺴﻲ‬ ‫ﺹ ‪(٢٨٩‬‬ ‫ﺃﻱ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺎ ﺃﻭ ﺍﻟﻜﺸﻒ ﻫﻮ ﺃﻥ ﺳﺠﻴ‪‬ﻨﺎ‬ ‫ﺳﻴ‪‬ﻄﹶﻠﻖ ﺳﺮﺍﺣﻪ ﻭﻳﺘﺨﻠﱠﺺ ﻣﻦ ﺃﻳﺪﻱ ﺍﻟﻈﺎﳌﲔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ‬ ‫ﺍﻟﺒﻴﺎﱐ ﺩﻟﻴ ﹲﻞ ﺃﻳﻀ‪‬ﺎ ﻋﻠﻰ ﻋﻈﻤﺔ ﺫﻟﻚ ﺍﻟﺴﺠﲔ ﻭﺷﺮﻓﻪ‪.‬‬ ‫ﻭﺍﻵﻥ ﺗﺮﻭﻥ ﻛﻴﻒ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺍﻧﻄﺒﺎﻗﹰﺎ‬ ‫ﻣﻌﻘﻮ ﹰﻻ ﻟﻠﻐﺎﻳﺔ‪ ،‬ﺣﻴﺚ ﻻ ﻧﻠﺒﺚ ﺃﻥ ﻧ‪‬ﺪﺭﻙ ﺃﻥ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺍﻟﱵ ﺷﻮﻫﺪ ﻓﻴﻬﺎ‬ ‫ﺍﻷﺑﺮﺍﺭ ﻣﻦ ﺍﳌﻮﺗﻰ ﻳﺪﺧﻠﻮﻥ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻛﺎﻧﺖ ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺇﺷﺎﺭﺓ ﻷﻫﻞ‬ ‫ﺠ ‪‬ﻲ ﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ﺍﻟﻔﺮﺍﺳﺔ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ‪‬ﻧ ‪‬‬ ‫ﻭﻫﻨﺎﻙ ﻣﻮﺍﺿﻊ ﻋﺪﻳﺪﺓ ﺃﺧﺮﻯ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﻳﺘﺒﻴ‪‬ﻦ ﻣﻨﻬﺎ ﺃﻥ ﺍﳌﺴﻴﺢ‬ ‫ ﱂ ‪‬ﻳﻘﺘﻞ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺇﳕﺎ ﳒﺎ ﻣﻨﻪ ﻭﺭﺣﻞ ﺇﱃ ﺑﻠﺪ ﺁﺧﺮ‪ ،‬ﻏﲑ‬ ‫ﺃﻧﲏ ﺃﺭﻯ ﺃﻥ ﻣﺎ ﻗﺪ ﺑﻴ‪‬ﻨﺘﻪ ﻳﻜﻔﻲ ﻟﻔﻬﻢ ﺍﳌﻨﺼﻔﲔ‪.‬‬ ‫ﻭﻗﺪ ﻳﻨﺸﺄ ﰲ ﺑﻌﺾ ﺍﻷﺫﻫﺎﻥ ﺍﻋﺘﺮﺍﺽ ﺑﺄﻥ ﺍﻷﻧﺎﺟﻴﻞ ﻧﻔﺴﻬﺎ ﺗﺘﺤﺪﺙ‬

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‫ﺕ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﰒ ﻋﻮﺩِﺗﻪ ﺇﱃ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺼﻌﻮ ِﺩﻩ‬ ‫ﻣﺮﺍﺭ‪‬ﺍ ﻋﻦ ﻣﻮ ِ‬ ‫ﺇﱃ ﺍﻟﺴﻤﺎﺀ؟!‬ ‫ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺭﺩﺩﺕ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺑﺈﳚﺎﺯ‪ ،‬ﻭﺃﺭﻯ‬ ‫ﻣﻦ ﺍﻷﻧﺴﺐ ﺃﻥ ﺃﹸﺑﻴ‪‬ﻦ ﻫﻨﺎ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺍﺟﺘﻤﻊ ﲝﻮﺍﺭﻳﻴﻪ‬ ‫ﺑﻌﺪ ﺣﺎﺩﺛﺔ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺳﺎﻓﺮ ﺇﱃ ﺍﳉﻠﻴﻞ‪ ،‬ﻭﺃﻛﻞ ﺍﳋﺒﺰ ﻭﺍﻟﺴﻤﻚ‬ ‫ﺍﳌﺸﻮﻱ‪ ،‬ﻭﺃﺭﺍﻫﻢ ﺟﺮﻭﺣﻪ‪ ،‬ﻭﺑﺎﺕ ﻟﻴﻠ ﹰﺔ ﻣﻌﻬﻢ ﺑﻘﺮﻳﺔ ﻋﻤﻮﺍﺱ‪ ،‬ﻭﻫﺮﺏ‬ ‫ﺳﺮ‪‬ﺍ ﻣﻦ ﺍﳌﻨﻄﻘﺔ ﺍﻟﱵ ﳛﻜﻤﻬﺎ ﺑﻴﻼﻃﺲ‪ ،‬ﻭﻫﺎﺟﺮ ﻣﻦ ﺗﻠﻚ ﺍﻟﺒﻼﺩ ﻭﻓ ‪‬ﻖ‬ ‫ﺳﻨﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺳﺎﻓﺮ ﺧﺎﺋ ﹰﻔﺎ ﻳﺘﺮﻗﹼﺐ‪ .‬ﻭﻛﻞ ﻫﺬﻩ ﺍﳊﻮﺍﺩﺙ ﺗﺆﻛﺪ ﻋﻠﻰ‬ ‫ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﻳ‪‬ﻘﺘﻞ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺃﻥ ﺣﻮﺍﺋﺞ ﺍﳉﺴﺪ ﺍﻟﻔﺎﱐ ﻛﻠﻬﺎ‬ ‫ﻛﺎﻧﺖ ﻣﻼﺯﻣﺔ ﻟﻪ‪ ،‬ﻭﱂ ﻳﻄﺮﺃ ﻋﻠﻴﻪ ﺃﻱ ﺗﻄﻮ‪‬ﺭ ﺟﺪﻳﺪ‪ .‬ﻛﻤﺎ ﻻ ﳒﺪ ﰲ‬ ‫ﻱ ﺷﺎﻫﺪ ﻋﻴﺎﻥ ﻋﻠﻰ ﺻﻌﻮﺩﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ .‬ﺣﱴ ﻭﻟﻮ ﻭ‪‬ﺟﺪﺕ‬ ‫ﺍﻹﳒﻴﻞ ﺃ ‪‬‬ ‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺍﻹﳒﻴﻞ ﳌﺎ ﻛﺎﻧﺖ ﺃﻳﻀ‪‬ﺎ ﺟﺪﻳﺮﺓ ﺑﺎﻟﻌﻨﺎﻳﺔ؛ ﺇﺫ ﻣﻦ‬ ‫ﻋﺎﺩﺓ ﹸﻛـﺘ‪‬ﺎﺏ ﺍﻹﳒﻴﻞ ﺃﻥ ﻳ‪‬ﺒﺎﻟﻐﻮﺍ ﺟﺪ‪‬ﺍ ﺣﻴﺚ ﳚﻌﻠﻮﻥ ﻣﻦ ﺍﳊﺒ‪‬ﺔ ﻗﺒ‪‬ﺔ‪،‬‬ ‫ﻼ ﺇﺫﺍ ﻛﺘﺐ ﺃﺣﺪﻫﻢ ﺃﻥ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﺑ ‪‬ﻦ ﺍﷲ‪،‬‬ ‫ﻭﳛﻮ‪‬ﻟﻮﻥ ﺍﻟﺬﺭﺓ ﺟﺒﻼ‪ .‬ﻓﻤﺜ ﹰ‬ ‫ﻭﺟﺪﻧﺎ ﺍﻟﺜﺎﱐ ﻳﺴﻌﻰ ﺟﺎﻫﺪ‪‬ﺍ ﻟﻴﺠﻌﻠﻪ ﺇﻟـ ‪‬ﻬﺎ ﺣﻘ‪‬ﺎ؛ ﰒ ﻳﻨﱪﻱ ﺍﻟﺜﺎﻟﺚ‬ ‫ﻟﻴﻬﺐ ﻟﻪ ﺍﻟﺴﻠﻄﺔ ﻋﻠﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ؛ ﻓﻴﺄﰐ ﺍﻟﺮﺍﺑﻊ ﻭﻳ‪‬ﺼﺮ‪‬ﺡ ﻋﻠ‪‬ﻨﺎ‬ ‫ﺃﻥ ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﻹﻟﻪ ﻭﻻ ﺇﻟﻪ ﻏﲑﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺘﻤﺎ ‪‬ﺩﻭﻥ ﺇﱃ ﻣﺎ ﻻ ‪‬ﺎﻳﺔ ﻟﻪ‪.‬‬ ‫ﺧﺬﻭﺍ ﻣﺜﻼ ﺗﻠﻚ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﺗﻘﻮﻝ ﻭﻛﺄﻥ ﺍﳌﻮﺗﻰ ﻗﺪ ﺑ‪‬ﻌﺜﻮﺍ ﻣﻦ ﺍﻟﻘﺒﻮﺭ‬ ‫ﻭﺟﺎﺀﻭﺍ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻘﺪ ﻓﺴ‪‬ﺮﻫﺎ ﺍﳌﺴﻴﺤﻴﻮﻥ‪ ،‬ﻣﺘﻤﺴ‪‬ﻜﲔ ﺑﻈﺎﻫﺮ‬ ‫ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﺑﺄﻥ ﺍﳌﻮﺗﻰ ﻗﺪ ﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﺣﻘﻴﻘ ﹰﺔ‪ ،‬ﻭﺩﺧﻠﻮﺍ ﻣﺪﻳﻨﺔ‬ ‫ﺃﻭﺭﺷﻠﻴﻢ ﻭﺍﺟﺘﻤﻌﻮﺍ ﺑﺄﻫﻠﻬﺎ! ﻓﺎﻧﻈﺮﻭﺍ ﻛﻴﻒ ﺃ‪‬ﻢ ﻗﺪ ﺟﻌﻠﻮﺍ ﻣﻦ ﺍﻟﺮﻳﺶ‬ ‫ﻃ ‪‬ﲑﺍ‪ ،‬ﻭﻣﻦ ﺍﻟﻄﲑ ﺍﻟﻮﺍﺣﺪ ﺃﺳﺮﺍﺑ‪‬ﺎ‪ .‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺇ ﹰﺫﺍ ﻣﻌﺮﻓﺔ ﺍﳊﻘﺎﺋﻖ‬ ‫ ﺃﻱ ﻻ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻝ ﺇﻧﻪ ﺷﺎﻫ ‪‬ﺪ ﻋﻴﺎ ٍﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ‪ ،‬ﻭﺃﻧﻪ ﻗﺪ ﺭﺃﻯ ﺑﺄ ‪‬ﻡ‬ ‫ﻋﻴﻨﻴﻪ ﺍﳌﺴﻴ ‪‬ﺢ ﺻﺎﻋ ‪‬ﺪﺍ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪) .‬ﺍﳌﺆﻟﻒ(‬

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‫ﺣﻴﺚ ﺑﻠﻐﺖ ﺍﳌﺒﺎﻟﻐ ﹸﺔ ﻣﺎ ﺑﻠﻐﺖ؟!‬ ‫ﺐ ﺍﷲ" ﻣﻊ ﺃ‪‬ﺎ ﺗﺘﻀﻤﻦ‬ ‫ﺃﻟﻴﺲ ﻏﺮﻳﺒ‪‬ﺎ ﺃﻥ ﺗ‪‬ﺪﻋﻰ ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ " ﹸﻛ‪‬ﺘ ‪‬‬ ‫ﻣﺒﺎﻟﻐﺎﺕ ﺧﺮﺍﻓﻴﺔ ﻣﺜﻞ ﻗﻮﳍﻢ‪ :‬ﻗﺪ ﺃﺗﻰ ﺍﳌﺴﻴ ‪‬ﺢ ﺑﺄﻋﻤﺎﻝ ﻟﻮ ‪‬ﺳﺠ‪‬ﻠﺖ ﻛﻠﻬﺎ‬ ‫ﺽ‪ .‬ﻓﻬﻞ ﻫﺬﻩ ﺍﳌﺒﺎﻟﻐﺔ ﻣﻦ ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ‬ ‫ﰲ ﺍﻟﻜﺘﺐ ﳌﺎ ﻭﺳﻌﺘﻬﺎ ﺍﻷﺭ ‪‬‬ ‫ﰲ ﺷﻲﺀ؟! ﺃﻻ ﳛﻖ ﻟﻨﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺃﻋﻤﺎﻝ ﺍﳌﺴﻴﺢ ﻟﻮ ﻛﺎﻧﺖ ﺗﻔﻮﻕ ﺍﳊﺪ‬ ‫ﻭﺍﳊﺼﺮ‪ ،‬ﻓﻜﻴﻒ ﺍﳓﺼﺮﺕ ﺇ ﹰﺫﺍ ﰲ ﻓﺘﺮﺓ ﺛﻼﺛﺔ ﺃﻋﻮﺍﻡ ﻓﻘﻂ؟‬ ‫ﻭﳑﺎ ﻳﻌﻴﺐ ﺍﻷﻧﺎﺟﻴﻞ ﺃﻳﻀ‪‬ﺎ ﺃ‪‬ﺎ ﺗ‪‬ﺨﻄﺊ ﰲ ﺍﻻﻗﺘﺒﺎﺱ ﻣﻦ ﺍﻟﻜﺘﺐ‬ ‫ﺍﻟﻘﺪﳝﺔ‪ ،‬ﺣﱴ ﱂ ﻳﺴﻠﻢ ﻛ‪‬ﺘ‪‬ﺒ ﹸﺔ ﺍﻹﳒﻴﻞ ﻣﻦ ﺍﳋﻄﺄ ﰲ ﺗﺴﺠﻴﻞ ﻧﺴﺐ‬ ‫ﺍﳌﺴﻴﺢ ﺃﻳﻀ‪‬ﺎ‪ .‬ﻭﻳﺘﻀﺢ ﻣﻦ ﺍﻷﻧﺎﺟﻴﻞ ﺃﻥ ﻋﻘﻮﻝ ﻫﺆﻻﺀ ﺍﻟ ﹶﻜ‪‬ﺘﺒﺔ ﻛﺎﻧﺖ‬ ‫ﻀﻬﻢ ﺍﳌﺴﻴ ‪‬ﺢ ﻣﻦ ﺍﳉﻦ‪ .‬ﻭﻣﺎ ﺑﺮﺡ ﺍﻟﻨﺎﺱ ﻣﻨﺬ‬ ‫ﺳﻄﺤﻴﺔ ﲝﻴﺚ ﻇ ‪‬ﻦ ﺑﻌ ‪‬‬ ‫ﺍﻟﻘﺪﱘ ﻳﻄﻌﻨﻮﻥ ﰲ ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ ﺑﺄ‪‬ﺎ ﱂ ﺗﺴﻠﹶﻢ ﻣﻦ ﺍﻟﻌﺒﺚ ﻭﺍﻟﺘﺤﺮﻳﻒ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻫﻨﺎﻙ ﻋﺪﺓ ﻣﺆﻟﻔﺎﺕ ﺃﺧﺮﻯ ﻗﺪ ﻛﹸﺘﺒﺖ ﺑﺎﺳﻢ ﺍﻹﳒﻴﻞ‪ ،‬ﻭﻟﻴﺲ‬ ‫ﺾ ﻛﻞ ﻣﺎ ﻭﺭﺩ ﻓﻴﻬﺎ ﻭﻟﻠﺘﺴﻠﻴﻢ ﺑﻜ ﹼﻞ ﻣﺎ‬ ‫ﻋﻨﺪﻧﺎ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻳﺪﻓﻌﻨﺎ ﻟﺮﻓ ِ‬ ‫ﻭﺭﺩ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﺍﳌﻮﺟﻮﺩﺓ؟ ﻭﻇﲏ ﺃﻥ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺧﺮﻯ ﻻ ﲢﺘﻮﻱ‬ ‫ﻋﻠﻰ ﺍﳌﺒﺎﻟﻐﺎﺕ ﺍﳋﺮﺍﻓﻴﺔ ﺑﻘﺪﺭ ﻣﺎ ﳒﺪ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺭﺑﻌﺔ‪.‬‬ ‫ﻭﻣﻦ ﺍﻟﻐﺮﻳﺐ ﺟ ‪‬ﺪﺍ ﺃﻥ ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ ﺗ‪‬ﻘﺮ‪‬ﺭ ﺣﻴﺎ ﹰﺓ ﻃﺎﻫﺮﺓ ﻟﻠﻤﺴﻴﺢ‬ ‫ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﳌﺜﺎﻟﺐ ﻭﺍﻟﻌﻴﻮﺏ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﺗﺮﻣﻴﻪ ﺑ‪‬ﺘﻬﻢ‬ ‫ﻻ ﺗﻠﻴﻖ ﺃﺑ ‪‬ﺪﺍ ﺣﱴ ﺑﺮﺟﻞ ﺻﺎﱀ ﻋﺎﺩﻱ! ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪ ،‬ﳒﺪ ﺃﻥ‬ ‫ﺃﻧﺒﻴﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻗﺪ ﺍﺣﺘﻔﻈﻮﺍ ﲟﺌﺎﺕ ﻣﻦ ﺍﻟﺰﻭﺟﺎﺕ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‬ ‫ﺣﺴﺐ ﺗﻌﺎﻟﻴﻢ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻟﻜﻲ ﺗﺰﺩﺍﺩ ﺫﺭﻳﺔ ﺍﻷﺑﺮﺍﺭ؛ ﻭﻟﻜﻨﻜﻢ ﻣﺎ ﲰﻌﺘﻢ‬ ‫ﺤﺎ ﻣﻦ ﺍﻟﺘﺤﺮﺭ ﻭﺍﻻﳓﻼﻝ‬ ‫ﺃﺑ ‪‬ﺪﺍ ﺃﻥ ﻧﺒﻴ‪‬ﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺪ ﻗﺪ‪‬ﻡ ﻣﺜﺎ ﹰﻻ ﻗﺒﻴ ‪‬‬ ‫ﻚ‬ ‫ﲝﻴﺚ ﺗﻠﻤﺴﻪ ﺍﻣﺮﺃﺓ ﳒﺴﺔ ﻓﺎﺳﻘﺔ ﻣﻮﻣﺴﺔ ﻣﻌﺮﻭﻓﺔ ﰲ ﻛﻞ ﺍﻟﺒﻠﺪ‪ ،‬ﻭﺗ‪‬ﺪﱢﻟ ‪‬‬ ‫ﺭﺃﺳﻪ ﺑﺰﻳﺖ ﺍﺷﺘﺮﺗﻪ ﺑﺪﺧﻞ ﺍﻟﻌﻤﻞ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﺗﻨﺸﺮ ﺷﻌﺮﻫﺎ ﻋﻠﻰ ﻗﺪﻣﻴﻪ؛‬ ‫ﺾ ﺍﻟﻄﺮﻑ ﻋﻦ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﻗِﺒﻞ ﻓﺘﺎﺓ‬ ‫ﻛ ﹼﻞ ﺫﻟﻚ ﻭﻫﻮ ﻳﻐ ‪‬‬ ‫ﺐ ﺗﻠﻚ‬ ‫ﻓﺎﺟﺮﺓ‪ ،‬ﻭﻻ ﳝﻨﻌﻬﺎ! ﻭﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺠ‪‬ﻨ ‪‬‬

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‫ﺍﻟﻈﻨﻮ ﹶﻥ ﺍﻟﱵ ﺗﻨﺸﺄ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﳌﻨﺎﻇﺮ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺃﺣﺴﻦ ﺍﻟﻈﻦ‪ ،‬ﻭﻟﻜﻨﻬﺎ‬ ‫ﻟﻴﺴﺖ ﺑﺄﺳﻮﺓ ﺣﺴﻨﺔ ﻟﻶﺧﺮﻳﻦ ﺑﺸﻜﻞ ﻣﻦ ﺍﻷﺷﻜﺎﻝ‪.‬‬ ‫ﺇﻥ ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ ﻣﻠﻴﺌﺔ ﺑﺄﻣﻮﺭ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﱂ ﺗﻌﺪ ﻋﻠﻰ ﺻﻮﺭ‪‬ﺎ‬ ‫ﺍﻷﺻﻠﻴﺔ‪ ،‬ﺃﻭ ﺃﻥ ﻣﺆﻟﹼﻔﻴﻬﺎ ﻫﻢ ﻏﲑ ﺍﳊﻮﺍﺭﻳـﲔ ﻭﺗﻼﻣﺬ‪‬ﻢ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﺍﳌﺜﺎﻝ ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ "ﻣ‪‬ﺘﻰ"‪" :‬ﻭﻣﺎ ﺯﺍﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻌﺮﻭﹰﻓﺎ ﰲ ﺍﻟﻴﻬﻮﺩ‬ ‫ﺐ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ؟ ﺃﻻ‬ ‫ﺣﱴ ﺍﻟﻴﻮﻡ"‪ .‬ﻓﻬﻞ ﻳﻠﻴﻖ ﻭﻳﺼ ‪‬ﺢ ﺃﻥ ﻳ‪‬ﻌﺘﱪ "ﻣﺘ‪‬ﻰ" ﻛﺎﺗ ‪‬‬ ‫ﻳﺪ ﱡﻝ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﻛﺎﺗﺐ ﺇﳒﻴﻞ "ﻣﺘ‪‬ﻰ" ﺷﺨﺺ ﻏﲑ "ﻣﺘ‪‬ﻰ" ﻭﻛﺎﻥ‬ ‫ﻋﺼﺮﻩ ﺑﻌﺪ ﻭﻓﺎﺓ "ﻣﺘ‪‬ﻰ"؟‬ ‫ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺇﳒﻴﻞ "ﻣﺘ‪‬ﻰ" ﺍﻹﺻﺤﺎﺡ ‪ ٢٨‬ﺍﻟﻌﺪﺩ ‪ ١٢‬ﻭ‪:١٣‬‬ ‫"ﻓﺎﺟﺘﻤ‪‬ﻌﻮﺍ )ﺃﻱ ﺍﻟﻴﻬﻮﺩ( ﻣﻊ ﺍﻟﺸﻴﻮﺥ ﻭﺗﺸﺎﻭﺭﻭﺍ‪ ،‬ﻭﺃﹶﻋﻄﹶﻮﺍ ﺍﻟﻌﺴﻜﺮ‬ ‫ﻀ ﹰﺔ ﻛﺜﲑﺓ ﻗﺎﺋﻠﲔ‪ :‬ﻗﻮﻟﻮﺍ ﺇﻥ ﺗﻼﻣﻴﺬﻩ )ﺃﻱ ﺗﻼﻣﻴﺬ ﺍﳌﺴﻴﺢ( ﺃﺗﻮﺍ ﻟﻴﻼﹰ‪،‬‬ ‫ﻓ‪‬‬ ‫ﻭﺳﺮﻗﻮﻩ ﻭﳓﻦ ﻧﻴﺎﻡ"‪.‬‬ ‫ﻓﺎﻧﻈﺮﻭﺍ ﺇﱃ ﺳﺨﻒ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺗﻔﺎﻫﺘﻪ! ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻣﺮﺍﺩﻫﻢ ﻣﻦ‬ ‫ﺫﻟﻚ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺃﺭﺍﺩﻭﺍ ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺇﺧﻔﺎ َﺀ ﻣﻌﺠﺰﺓ ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﻣﻦ ﺑﲔ‬ ‫ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻓﻘﺪ‪‬ﻣﻮﺍ ﻟﻠﺤ ‪‬ﺮﺍﺱ ﺍﻟﺮﺷﻮﺓ ﻟﻜﻲ ﻻ ﻳﻨﺘﺸﺮ ﺧ ‪‬ﱪ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ‬ ‫ﻉ ﻧﻔﺴﻪ‪ ،‬ﺭﻏﻢ‬ ‫ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﻗﻮﻣﻬﻢ‪ ،‬ﻓﺎﻟﺴﺆﺍﻝ ﻫﻨﺎ‪ :‬ﳌﺎﺫﺍ ﺇ ﹰﺫﺍ ﺃﺧﻔﺎﻫﺎ ﻳﺴﻮ ‪‬‬ ‫ﺃﻧﻪ ﻛﺎﻥ ﻣﻦ ﻭﺍﺟﺒﻪ ﺃﻥ ‪‬ﻳﺬﻳﻌﻬﺎ ﰲ ﺍﻟﻴﻬﻮﺩ؟ ﻭﻟﻴﺲ ﺫﻟﻚ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ‬ ‫‪‬ﻰ ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀ‪‬ﺎ ﻋﻦ ﺇﺷﺎﻋﺘﻬﺎ!‬ ‫ﻓﺈﻥ ﻗﺎﻟﻮﺍ‪ :‬ﺫﻟﻚ ﻷﻧﻪ ﻛﺎﻥ ﳜﺎﻑ ﺑﻄﺶ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻗﻠﺖ‪ :‬ﱂ ﻳﻜﻦ ﲦ ﹼﺔ‬ ‫ﻉ ﻟﻠﺨﻮﻑ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺑﻌﺪ ﺃﻥ ﺟﺮﻯ ﻗﻀﺎﺀ ﺍﷲ ﻹﻧﻘﺎﺫﻩ ﻭﺑﻌﺪ ﺃﻥ ﻋﺎﺩ‬ ‫ﺩﺍ ٍ‬ ‫ﺇﱃ ﺍﳊﻴﺎﺓ ﲜﺴﻤﻪ ﺍﳉﻼﱄ؛ ﻷﻥ ﺍﻟﻴﻬﻮﺩ ﻣﺎ ﻛﺎﻧﻮﺍ ﻟﻴﺘﻤﻜﹼﻨﻮﺍ ﻣﻨﻪ ﺍﻵﻥ‪ ،‬ﺇﺫ‬ ‫ﻛﺎﻥ ﻗﺪ ﺗﺴﺎﻣﻰ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺎﻧﻴﺔ‪.‬‬ ‫ﺚ ﺍﳌﺴﻴﺢ ﻣﻦ ﺑﲔ‬ ‫ﻭﻣﻦ ﺍﳌﺆﺳﻒ ﺃﻥ ﺍﻹﳒﻴﻞ ﻳﺬﻛﺮ‪ ،‬ﻣﻦ ﻧﺎﺣﻴﺔٍ‪ ،‬ﺑﻌ ﹶ‬ ‫ﺍﻷﻣﻮﺍﺕ ﲜﺴﻤﻪ ﺍﳉﻼﱄ‪ ،‬ﻭﻟﻘﺎ َﺀﻩ ﺑﺎﳊﻮﺍﺭﻳـﲔ‪ ،‬ﻭﺳ ﹶﻔ ‪‬ﺮﻩ ﺇﱃ ﺍﳉﻠﻴﻞ‪ ،‬ﰒ‬ ‫ﺻﻌﻮﺩﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻳﺬﻛﺮ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﺍﳌﺴﻴﺢ‬

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тАлтАк┘е┘бтАмтАм

тАля║зя║Оя╗С я║Ня╗Яя╗┤я╗мя╗оя║й я╗Ля╗ия║к я╗Ыя╗Ю я║зя╗Дя╗оя║У я║Ся║Оя╗Яя║оя╗Пя╗в я╗гя╗ж я║гя║╝я╗оя╗Яя╗к я╗Ля╗ая╗░ я║Ня│Йя║┤я╗втАм тАля║Ня│Йя╗╝я▒ДтАк ╪МтАмя╗ня╗У тАкюаетАмя║о я╗гя╗ж я║ля╗Яя╗Ъ я║Ня╗Яя║Тя╗ая║к я║│ тАкюактАмя║оя║Н я╗Яя║Мя╗╝ я╗│я║оя║Ня╗й я║Гя║гя║к я╗гя╗ж я║Ня╗Яя╗┤я╗мя╗оя║йтАк ╪МтАмя╗ня▓бя║╕тАкюаетАмя╗втАм тАля╗Ля╗ия║Оя║А я║Ня╗Яя║┤я╗Фя║о я╗Яя║┤я║Тя╗Мя▓Ф я╗Уя║оя║│я║итАкюагтАмя║О я║Зя▒Г я║Ня│Йя╗ая╗┤я╗Ю я╗Яя╗┤я╗ия║ая╗о я╗гя╗ия╗мя╗в╪Ы я╗нтАкюаХтАмя╗░ я║Гя║╗я║дя║ОтАкюаатАмя║Ся╗ктАм тАля╗гя║отАкюаетАмя║У я║Ся╗Мя║к я║Гя║зя║оя╗п я╗Ля╗ж я║Гя╗е я╗│я║мя╗Ыя║оя╗ня║Н я╗ля║мя║Н я║Ня╗╖я╗гя║о я╗╖я║гя║к! я╗ля╗Ю я╗Ыя╗Ю я║ля╗Яя╗Ъ я╗гя╗жтАм тАля╗╝! я║Ся╗Ю я║Ня│Кя╗Ц я║Гя╗зя╗к я▒В я│Ыя║╝я╗Ю я╗Ля╗ая╗░тАм тАля║зя║╝я║Оя║Ля║║ я║Ня│Йя║┤я╗в я║Ня│Йя╗╝я▒Д я╗ня╗гя╗┤я║░я║Ня║Чя╗к╪Я! я╗Ы я╣╝тАм тАля╗▒ я║Яя║┤я╗в я║Яя║кя╗│я║к я║Яя╗╝я▒ДтАк ╪МтАмя║Ся╗Ю я╗Ыя║Оя╗е я║Ся╗ия╗Фя║▓ я║ля╗Яя╗Ъ я║Ня│Йя║┤я╗в я║Ня│Йя║оя╗│я║в я║Ня╗Яя║мя╗▒тАм тАля║ГтАкюаетАмтАм тАля║Гя╣╕я╗зя╗Шя║м я╗гя╗ж я║Ня│Мя╗оя║ХтАк .тАмя╗ня▓Яя║О я║Гя╗е я║зя╗Дя║о я║Ня╗Яя╗┤я╗мя╗оя║й я╗Ыя║Оя╗е я╗╗ я╗│я║░я║Ня╗Э я╗│я╗мя║ктАкюаетАмя║й я║Ня│Мя║┤я╗┤я║в я║Ся╗Мя║ктАм тАля╗ля║мя║Н я║Ня│Кя║Оя║йя║ЩтАк ╪МтАмя╗Уя╗ая║мя╗Яя╗Ъ я╗ля║Оя║Яя║о я╗гя╗ж я║ля╗Яя╗Ъ я║Ня╗Яя║Тя╗ая║ктАк ╪МтАмя║Гя║зя║мя╣░я║Н я║Ся║Оя╗╖я║│я║Тя║Оя║П я║Ня╗Яя╗Ия║Оя╗ля║оя║УтАк.тАмтАм тАля╗ня║Ня│Кя╗Ц я║Гя╗е я▓ия╗┤я╗К я║Ня│Мя║░я║Ня╗Ля╗в я║Ня╗╖я║зя║оя╗п я║Ня│Мя╗Мя║Оя║ня║┐я║Ф я│Ня║мя╗й я║Ня│Кя╗Шя╗┤я╗Шя║Ф я║Гя╗Уя╗Ья║Оя║н я╗Уя║Оя║ня╗Пя║ФтАм тАля║▒ я║Ня╗Яя║оя║╖я╗оя║У я╗ЯтАкюабтАмя╗┤я║╕я╗┤я╗Мя╗оя║Н я║Ся▓ФтАм тАля║│я║ия╗┤я╗Фя║ФтАк ╪МтАмя▓Яя║О я╗Уя╗┤я╗мя║О я╗Чя╗оя│Ня╗в я║Ся║Дя╗е я║Ня╗Яя╗┤я╗мя╗оя║й я║Гя╗Ля╗Дя╣╢я╗оя║Н я║Ня│Кя║оя║Н тАкюаатАмтАм тАля║Ня╗Яя╗Шя╗оя╗б я║Ся║Дя╗е я║Ня│Кя╗оя║Ня║ня╗│┘Ая▓Ф я╗Чя║к я║│я║оя╗Чя╗оя║Н я║Яя║Ья╣╝я║Ф я║Ня│Мя║┤я╗┤я║в я║гя▓Ф я╗Ыя╗ия║О я╗зя║Оя║Ля╗дя▓ФтАк .тАмя║Гя╗Чя╗оя╗ЭтАк:тАмтАм тАля║╛ я║гя║ая║Ф я║Ня╗Яя╗ия╗оя╗бтАк ╪МтАмя╗ня║ля╗Яя╗ЪтАм тАля║ЗтАкюаХтАмя║О я╗Уя╗Ья║оя║У я╗Уя║Оя║ня╗Пя║Ф я║Зя║л я╗Ыя║Оя╗е я╗гя╗ж я║Ня╗Яя║┤я╗мя╗Ю я║Яя║ктАкюактАмя║Н я║йя║г тАкюабтАмтАм тАля║Ся║┤я║Жя║Ня│Ня╗втАк :тАмя╗Ыя╗┤я╗Т я╗Ля║оя╗Уя║Шя╗в я╗ня║Гя╗зя║Шя╗в я║Ч тАкюабтАмя╗Ря╗Дя▒бя╗оя╗е я░▓ я║Ня╗Яя╗ия╗оя╗б я║Гя╗е я║Ня│Кя╗оя║Ня║ня╗│┘Ая▓Ф я║Гя╗зя╗Фя║┤я╗мя╗втАм тАля║│я║оя╗Чя╗оя║Н я║Яя║Ья║Шя╗к╪ЯтАм тАля░Т я╗ля╗Ю я│Оя║отАкюаетАмя║й я╗Пя╗┤я║Оя║П я║Ня│Мя║┤я╗┤я║в я╗гя╗ж я║Ня╗Яя╗Шя▒к я╗│тАкюабтАмя╗Шя╗ия╗К я║Гя║гя║ктАкюагтАмя║Н я╗гя╗ж я║Ня╗Яя╗Мя╗Шя╗╝я║А я║Ся║Дя╗зя╗к я╗Чя║ктАм тАля║╗я╗Мя║к я║Зя▒Г я║Ня╗Яя║┤я╗дя║Оя║А╪Я я║Гя╣╢я╗н я╗Яя╗┤я║▓ я╗ля╗ия║Оя╗Щ я╗Ля╗оя║Ня╗гя╗Ю я║Гя║зя║оя╗п я║Чя║Жя║йтАкюаетАмя╗▒ я║Зя▒Г я║зя╗а тАкюамтАмя╗о я║Ня╗Яя╗Шя▒к╪ЯтАм тАля╣╢я║Гя╗нтАкюаатАмя▒В я╗│я╗Ья╗ж я╗гя╗ж я╗ня║Ня║Яя║Р я║Ня│Мя║┤я╗┤я║в я╗╣я║Ыя║Тя║Оя║Х я╗гя╗Мя║ая║░я║Чя╗к я╗ля║мя╗йтАк ╪МтАмя╗Чя║Тя╗Ю я║╗я╗Мя╗оя║йя╗й я║Зя▒ГтАм тАля║▓ я║Гя╗│┘Ая╗АтАкюагтАмя║ОтАк ╪МтАмя║йя╗ня╗е я║Гя╗етАм тАля║Ня╗Яя║┤я╗дя║Оя║АтАк ╪МтАмя║Гя╗е я╗│я╗ая╗Шя╗░ я║Ся╗А тАкюаатАмя╗К я╗гя║Мя║Оя║Х я╗гя╗ж я║Ня╗Яя╗┤я╗мя╗оя║й я╗ня║Ся╗┤я╗╝я╗Г тАкюаатАмтАм тАля│Ья║Оя╗С я║Гя║гя║ктАкюагтАмя║Н я║Ся╗Мя║к я║гя║╝я╗оя╗Яя╗к я╗Ля╗ая╗░ я║Ня│Йя║┤я╗в я║Ня│Йя╗╝я▒Д╪Я я╗ня╗Яя╗Ья╗ж я║Ня│Мя║┤я╗┤я║в я▒В я│Ья║Шя║отАм тАля╗ля║мя║Н я║Ня╗Яя╗Дя║оя╗│я╗ЦтАк ╪МтАмя╗ня▒В я╗│я╗Шя║ктАкюаетАмя╗б я╗╖я╗Ля║кя║Ня║Ля╗к я║Гя║йя▒П я║╖я╗мя║Оя║йя║УтАк ╪МтАмя║Ся╗Ю я╗ля║оя║П я║Зя▒Г я║Ня│Йя╗ая╗┤┘Ая╗ЮтАм тАля║Ся╗Шя╗ая║Р я╗ня║Ня║Яя╗Т! я╗ня╗Яя║мя╗Яя╗Ъ я╗Уя║Ия╗зя╗ия║О я╗зя║Жя╗гя╗ж я║Ся╗┤я╗Шя▓Ф я║Чя║О тАкюаетАмя╗б я║Ся║Дя╗е я║Ня│Мя║┤я╗┤я║в я╗Ы┘Ая║Оя╗е я╗Ч┘Ая║ктАм тАля║зя║оя║ЭтАк ╪МтАмя╗ня╗╗ я║╖я╗ЪтАк┘Р ╪МтАмя╗гя╗ж я╗Чя▒кя╗й я║Ня╗Яя║мя╗▒ я╗Ыя║Оя╗е я╗Ыя╗Ря║оя╗Уя║Ф я║ля║Ня║Х я╗зя║Оя╗Уя║мя║УтАк ╪МтАмя╗ня║Гя╗зя╗к я╗Яя╗Шя╗▓тАм тАля║гя╗оя║Ня║ня╗│я╗┤я╗к я║│ тАкюактАмя║оя║Н╪Ы я╗ня╗Яя╗┤я║▓ я║╗я║дя╗┤я║дтАкюагтАмя║О я║Гя║Ся║ктАкюагтАмя║Н я║Гя╗зя╗к я║Чя╗ая╗Шя╣╝я╗░ я║Яя║┤я╗дтАкюагтАмя║О я║Яя║кя╗│ тАкюагтАмя║кя║Н я║Яя╗╝я╗Яя╗┤тАкюактАм┘Ая║ОтАк╪МтАмтАм тАля║Ся╗Ю я╗Ыя║Оя╗е я║Яя║┤я╗дя╗к я╗ля╗о я╗ля╗отАк ╪МтАмя╗ня║Яя║оя╗ня║гя╗к я╗ля╗▓ я╗ля╗▓тАк ╪МтАмя╗ня║Ня│Ля╗оя╗С я╗ля╗о я╗ля╗отАк ..тАмя║Гя╗▒тАм тАля║Гя╗е я╗│я╗Шя║Тя║╛ я╗Ля╗ая╗┤я╗к я║Ня╗Яя╗┤я╗мя╗о тАкюабтАмя║й я║Ня╗╖я║╖я╗Шя╗┤я║Оя║А я╗гя║оя║У я║Ыя║Оя╗зя╗┤я║ФтАк.тАмтАм

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‫ﺍِﻗﺮﺀﻭﺍ ﺑﺎﻟﺘﺪﺑﺮ ﻭﺍﻟﺘﺄﱐ ﺇﳒﻴ ﹶﻞ "ﻣﺘ‪‬ﻰ" ﺍﻹﺻﺤﺎﺡ ‪ ٢٨‬ﺍﻷﻋﺪﺍﺩ ‪١٠-٧‬‬

‫ﺣﻴﺚ ﻭﺭﺩ ﺑﻜﻞ ﻭﺿﻮﺡ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﰐ ﺑﻠﱠﻐﻬﻦ ﺃﺣ ‪‬ﺪ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﺣ ‪‬ﻲ‬ ‫ﺲ ﺇﻟﻴﻬ ‪‬ﻦ ﺑﺄﻥ ﻳ‪‬ﺨﱪﻥ ﺑﺬﻟﻚ‬ ‫ﳘ ‪‬‬ ‫ﻭﺃﻧﻪ ﻣ‪‬ﺘﺠ ‪‬ﻪ ﺍﻵﻥ ﳓﻮ ﺍﳉﻠﻴﻞ؛ ﻭ ﹶ‬ ‫ﺕ‬ ‫ﲔ ﻣﺘﺨﻮ‪‬ﻓﺎ ٍ‬ ‫ﺍﳊﻮﺍﺭﻳـﲔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺳ‪‬ﺮﺭﻥ ‪‬ﺬﺍ ﺍﳋﱪ‪ ،‬ﻭﻟﻜﻨﻬﻦ ‪‬ﻣﺸ ‪‬‬ ‫ﹶﻓ ِﺰﻋﺎﺕ ﻣﻦ ﺃﻥ ﻳﻘﺒﺾ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺷﺮﻳﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪.‬‬ ‫ﻭﳒﺪ ﰲ ﺍﻟﻌﺪﺩ ‪ ٩‬ﻣﻦ ﺍﻹﳒﻴﻞ ﺫﺍﺗﻪ ﺃﻥ ﺍﳌﺴﻴﺢ ﻟﻘﻲ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺴﻮ ﹶﺓ‬ ‫ﻭﻫ ‪‬ﻦ ﺫﺍﻫﺒﺎﺕ ﻹﺧﺒﺎﺭ ﺍﳊﻮﺍﺭﻳـﲔ‪ ،‬ﻭﺣﻴ‪‬ﺎﻫﻦ ﺑﺘﺤﻴﺔ‪ .‬ﻭﳒﺪ ﰲ‬ ‫ﺨ ﹾﻔ ‪‬ﻦ‪ ،‬ﺃﻱ ﻻ ﲣﻔﻦ ﻋﻠ ‪‬ﻲ ﻣﻦ ﺃﺣﺪ‪،‬‬ ‫ﺍﻟﻌﺪﺩ‪ ١٠‬ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺎﻝ ﳍﻦ‪ :‬ﻻ ‪‬ﺗ ‪‬‬ ‫ﻭﻟﻜﻦ ﹸﻗ ﹾﻠ ‪‬ﻦ ﻹﺧﻮﺍﱐ ﺃﻥ ﻳﺬﻫﺒﻮﺍ ﺇﱃ ﺍﳉﻠﻴﻞ‪ ،‬ﻭﻫﻨﺎﻙ ﻳﺮﻭﻧﲏ‪ ..‬ﺃﻱ ﻻ‬ ‫ﻳ‪‬ﻤﻜﻨﲏ ﺃﻥ ﺃﻗﻴﻢ ﻫﻨﺎ ﺧﻮﹰﻓﺎ ﻣﻦ ﺍﻷﻋﺪﺍﺀ‪.‬‬ ‫ﺇﺫﻥ ﻓﻠﻮ ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻋﺎﺩ ﺇﱃ ﺍﳊﻴﺎﺓ ﲜﺴ ٍﻢ ﺟﻼﱄ ﺣﻘﻴﻘ ﹰﺔ‪،‬‬ ‫ﻟﻜﺎﻥ ﻣﻦ ﻭﺍﺟﺒﻪ ﺃﻥ ﻳ‪‬ﺜﺒﺖ ﺫﻟﻚ ﻟﻠﻴﻬﻮﺩ؛ ﻭﻟﻜﻨﻨﺎ ﻧﻌﺮﻑ ﺣ ‪‬ﻖ ﺍﳌﻌﺮﻓﺔ‬ ‫ﺑﺄﻧﻪ ﱂ ﻳﻔﻌﻞ ﺫﻟﻚ! ﻭﻣﻦ ﺍﳊﻤﺎﻗﺔ ﺣﻘ‪‬ﺎ ﺃﻥ ﻧﺘ‪‬ﻬﻢ ﺍﻟﻴﻬﻮﺩ ﺑﺄ‪‬ﻢ ﻗﺪ ﺣﺎﻟﻮﺍ‬ ‫ﺩﻭﻥ ﻇﻬﻮﺭ ﺍﻵﻳﺔ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻋﻮﺩﺓ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﳊﻴﺎﺓ؛ ﺑﻞ ﺇﻥ ﺍﳌﺴﻴﺢ‬ ‫ﻧﻔﺴﻪ ﱂ ﻳﻘﺪ‪‬ﻡ ﺃﺩﱏ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﻋﻮﺩﺗﻪ ﺇﱃ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺇﳕﺎ ﺑﺮﻫﻦ ﺑﻔﺮﺍﺭﻩ‬ ‫ﻭﺍﺧﺘﻔﺎﺋﻪ ﻭﺃﻛﻠﻪ ﻭﻧﻮﻣﻪ ﻭﻛﺸﻔﻪ ﺟﺮﻭ ‪‬ﺣﻪ ﻷﺗﺒﺎﻋﻪ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﱂ ﳝﺖ‬ ‫ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪.‬‬

‫ ﻣﻠﺤﻮﻇﺔ‪ :‬ﱂ ﻳﻘﻞ ﺍﳌﺴﻴ ‪‬ﺢ ﻫﻨﺎ ﳍﺆﻻﺀ ﺍﻟﻨﺴﺎﺀ ‪‬ﺪﺋ ﹰﺔ ﻟﺒﺎﳍﻦ ﺑﺄﻧﻪ ﻗﺪ ﻋﺎﺩ ﺇﱃ ﺍﳊﻴـﺎﺓ‬ ‫ﲜﺴﻢ ﺟﻼﱄ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳ‪‬ﻤﻜﻦ ﺍﻵﻥ ﻷﺣﺪ ﺃﻥ ﻳﻀﺮ‪‬ﻩ؛ ﺑـﻞ ﳌـﺎ ﺭﺁﻫـ ‪‬ﻦ ﺿـﻌﻴﻔﺎﺕ‬ ‫ﻣﻀﻄﺮﺑﺎﺕ‪ ،‬ﺳﻜﹼﻦ ﺭﻭﻋﺘ‪‬ﻬﻦ ﻛﻤﺎ ﻳ‪‬ﻄﻤِﺌ ‪‬ﻦ ﺍﻟﺮﺟﺎ ﹸﻝ ﺍﻟﻨﺴﺎ َﺀ ﻋﺎﺩ ﹰﺓ‪ ،‬ﺩﻭﻥ ﺃﻳﺔ ﺇﺷـﺎﺭﺓ ﺇﱃ‬ ‫ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻧﺎﻝ ﺟﺴ ‪‬ﻤﺎ ﺟﻼﻟ‪‬ﻴﺎ؛ ﺑﻞ ﻗﺪ ﺩﻝﱠ‪ ،‬ﺑﺈﺑﺪﺍﺋﻪ ﺟﺴ ‪‬ﺪﻩ ﺑﻠﺤﻤﻪ ﻭﻋﻈﺎﻣـﻪ‪،‬‬ ‫ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳝﻠﻚ ﺇﻻ ﺟﺴ ‪‬ﻤﺎ ﻋﺎﺩ‪‬ﻳﺎ‪) .‬ﺍﳌﺆﻟﻒ(‬

тАл╫Р

╫Р ╫Р тАм

тАлтАк┘е┘гтАмтАм

тАлтАк@ @├п├гb r├Ыa@lb j├ЫaтАмтАм тАля░▓ я║Ся╗┤я║Оя╗е я║Ня╗Яя║╕я╗мя║Оя║йя║Ня║Х я║Ня╗Яя▒╡ я╗ня║Яя║кя╗зя║Оя╗ля║О я░▓ я║Ня╗Яя╗Шя║оя║Бя╗е я║Ня╗Яя╗Ья║оя▒ШтАм тАля╗ня║Ня╗╖я║гя║Оя║йя╗│я║Ъ я║Ня╗Яя║╝я║дя╗┤я║дя║Ф я║гя╗оя╗Э я│Тя║Оя║У я║Ня│Мя║┤я╗┤я║в тАм тАля╗Чя║к я╗│тАкюабтАмя║итАкюаитАмя╗┤я╗Ю я║Зя▒Г я║Ня╗Яя╗Шя║отАкюаетАмя║Ня║А я║Ня╗Яя╗Ья║оя║Ня╗б я║Гя╗е я║Ня╗Яя▒кя║Ня╗ля▓Ф я║Ня╗Яя▒╡ я║│я╗итАкюабтАмя║┤я║атАкюаетАмя╗ая╗мя║О я║Ня╗╡я╗е я░▓ я╗ля║мя║НтАм тАля║Ня╗Яя║Тя║Оя║П я╗╗ я║Яя║кя╗ня╗п я╗гя╗ж я║ля╗Ыя║оя╗ля║О я║Гя╗гя║Оя╗б я║Ня│Мя║┤я╗┤я║дя╗┤┘Ая▓ФтАк ╪МтАмя╗╖тАкюаХтАмя╗в я╗╗ я╗│я╗Мя║Шя║оя╗Уя╗оя╗етАм тАля║Ся╗Ья╗оя╗е я║Ня╗Яя╗Шя║оя║Бя╗е я║Ня╗Яя╗Ья║оя▒Ш я╗ня║Ня│Кя║кя╗│я║Ъ я║Ня╗Яя║╕я║оя╗│я╗Т я║гя║атАкюаетАмя║Ф╪Ы я╗ня╗Яя╗Ья╗ж я╗ля║кя╗Уя╗ия║О я╗гя╗жтАм тАля║ля╗Ыя║оя╗ля║О я╗ля╗ия║О я╗ля╗о я║Гя╗е я╗зя╗Ья║╕я╗Т я╗Яя╗ая╗дя║┤я╗┤я║дя╗┤┘Ая▓Ф я╗гя╗Мя║ая║░ я╣╢я║У я╗Ыя║Шя║О┘Ря║Ся╗ия║О я║Ня╗Яя╗Шя║оя║Бя╗етАм тАля║Ня╗Яя╗Ья║оя▒Ш я╗ня╗зя║ТтАкюамтАмя╗┤я╗ия║О я│Пя╗дя║к тАк ╪МтАмя║гя╗┤я║Ъ я║Зя╗е я║Чя╗ая╗Ъ я║Ня│Кя╗Шя║Оя║Ля╗Ц я║Ня╗Яя▒╡ я║Ня╗ЫтАкюабтАмя║Шя║╕я╗Фя║Ц я║Ня╗Яя╗┤я╗оя╗бтАк╪МтАмтАм тАля║Ся╗Мя║к я║Гя╗е я╗Зя╗ая▒ая║Ц я╗Г тАкюаитАмя╗▓ я║Ня╗Яя╗Ья║Шя╗дя║Оя╗е я╗Гя╗оя║Ня╗Э я║Ня╗Яя╗Шя║оя╗ня╗е я║Ня╗Яя║┤я║Оя║Ся╗Шя║ФтАк ╪МтАмя╗Чя║к я║│я║Тя╗Ц я║Гя╗е я║Ся╗┤тАкюаитАмя╗ия╗мя║ОтАм тАля║Ня╗Яя╗Шя║оя║Бя╗е я║Ня╗Яя╗Ья║оя▒Ш я╗ня╗зя║Тя╗┤тАкюаетАмя╗ия║О тАк .тАмя╗ня║Гя║│я║атАкюаетАмя╗Ю я║╖я╗┤я╣░я║Мя║О я╗гя╗ия╗мя║О я╗Уя╗┤я╗дя║О я╗│я╗ая╗▓тАк:тАмтАм тАля╗│я╗Шя╗оя╗Э я║Ня╖▓ я░▓ я║Ня╗Яя╗Шя║оя║Бя╗е я║Ня╗Яя╗Ья║оя▒ШтАк :тАмя╗ня╗гя║О я╗Чя║Шя╗ая╗оя╗й я╗ня╗гя║О я║╗я╗ая║Тя╗оя╗й я╗ня╗Яя╗Ь тАкюавтАмя╗жтАм тАлтАкюабтАмя║╖я║ТтАкюамтАмя╗к я│Ня╗втАк ...тАмя╗ня╗гя║О я╗Чя║Шя╗ая╗оя╗й я╗│я╗Шя╗┤я╗ия║О тАк ..тАмя║Гя╗▒ я║Ня╗Яя╗оя║Ня╗Чя╗К я║Гя╗е я║Ня╗Яя╗┤я╗мя╗оя║й я▒В я╗│я║Шя╗дя╗Ья╣╝я╗ия╗оя║Н я╗гя╗жтАм тАля╗Чя║Шя╗Ю я║Ня│Мя║┤я╗┤я║втАк ╪МтАмя╗ня▒В я╗│тАкюабтАмя╗мя╗ая╗Ья╗оя╗й я╗Ля╗ая╗░ я║Ня╗Яя║╝я╗ая╗┤я║РтАк ╪МтАмя╗ня║Зя│Хя║О я║Ня║╖я║Шя║Тя╗к я║Ня╗╖я╗гя║о я╗Ля╗ая╗┤я╗мя╗втАк╪МтАмтАм тАля╗Уя╗Ия╗ия╗оя║Н я║Гя╗зя╗к я╗Чя║к я╗гя║Оя║Х я╗Ля╗ая╗░ я║Ня╗Яя║╝я╗ая╗┤я║Р╪Ы я╗ня╗Яя╗Ья╗ия╗мя╗в я╗╗ я│Эя╗ая╗Ья╗оя╗е я╗гя╗ж я║Ня╗╖я║йя╗Яя╣╝я║ФтАм тАля╗ня║Ня╗Яя▒кя║Ня╗ля▓Ф я╗гя║О я║Чя╗Дя╗дя║М тАкюаетАмя╗ж я║Ся╗к я╗Чя╗ая╗отАкюабтАмя║Ся╗мя╗в я║Ся║Дя╗е я╗зя╗Фя║┤я╗к я╗Чя║к я║зя║оя║Яя║Ц я╗Ля╗ая╗░тАм тАля║Ня╗Яя║╝я╗ая╗┤я║Р я╗│я╗Шя╗┤я╗итАкюагтАмя║ОтАк.тАмтАм тАля╗╝ я╗Ля╗ая╗░тАм тАля╗ня╗Яя╗Шя║к я║╗я║отАкюаетАмя║б я║Ня╖▓ я░▓ я╗ля║мя╗й я║Ня╗╡я╗│я║Ф я║Ся║Дя╗е я║Ня│Мя║┤я╗┤я║в я╗Чя║к тАкюабтАмя╗Ля╗ая▒вя╗Ц я╗Уя╗М я╣░тАм тАл я║│я╗оя║ня║У я║Ня╗Яя╗ия║┤я║Оя║А тАк) .┘б┘е┘и :тАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

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‫ﺍﻟﺼﻠﻴﺐ ﻭﹸﺃﺭﻳ ‪‬ﺪ ﻗﺘﹸﻠﻪ ﺩﻭﻥ ﺷﻚ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻨﺨﺪﻋﻮﻥ‬ ‫ﰲ ﻇﻨﻬﻢ ﺃﻧﻪ ﻗﺪ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺣ ‪‬ﻘﺎ‪ ،‬ﺇﺫ ﺍﻟﻮﺍﻗﻊ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ‬ ‫ﻫﻴﺄ ﺃﺳﺒﺎ‪‬ﺑﺎ ﺃﺩ‪‬ﺕ ﺇﱃ ﳒﺎﺗﻪ ﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ﻓﻤﻦ ﻣﻘﺘﻀﻰ ﺍﻟﻌﺪﻝ ﺇﺫﹰﺍ ﺃﻥ ﻧ‪‬ﻘ ‪‬ﺮ ﺑﺄﻥ ﻣﺎ ﺃﻋﻠﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ‪،‬‬ ‫ﻀﺎ ﺁﺭﺍ َﺀ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻗﺪ ﺛﺒﺖ ﺻﺪﻗﹸﻪ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ؛ ﺇﺫ‬ ‫ﻣﻨﺎﻗ ‪‬‬ ‫ﻼ‬ ‫ﺠ ‪‬ﻲ ﻓﻌ ﹰ‬ ‫ﺃﻛﺪﺕ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺪﻗﻴﻘﺔ ﺍﳌﻌﺎﺻﺮﺓ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ‪‬ﻧ ‪‬‬ ‫ﻉ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺃﻥ‬ ‫ﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﻳﻜﺸﻒ ﺍﻻﻃﹼﻼ ‪‬‬ ‫ﺍﻟﻴﻬﻮﺩ ﻋﺠﺰﻭﺍ ﺩﻭﻣ‪‬ﺎ ﻋﻦ ﺗﻘﺪﱘ ﺭ ‪‬ﺩ ﻣﻘﻨﻊ ﺇﺫﺍ ﻣﺎ ﺳﺌﻠﻮﺍ‪ :‬ﻛﻴﻒ ﻣﺎﺕ‬ ‫ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﰲ ﺳﺎﻋﺘﲔ ﺃﻭ ﺛﻼﺙ ﺳﺎﻋﺎﺕ ﻓﻘﻂ ﻭﺑﺪﻭﻥ ﺃﻥ‬ ‫ﺴﺮ ﻋﻈﺎﻣﻪ؟ ﻓﻠﺬﻟﻚ ﺍﺧﺘﻠﻖ ﺑﻌﺾ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺭﺃ‪‬ﻳﺎ ﺁﺧﺮ ﻓﺰﻋﻤﻮﺍ ﺃ‪‬ﻢ‬ ‫ﺗ‪‬ﻜ ‪‬‬ ‫ﻗﺘﻠﻮﺍ ﺍﳌﺴﻴﺢ ﺑﺎﻟﺴﻴﻒ؛ ﻣﻊ ﺃﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﻘﺪﱘ ﻻ ﻳﺪﻋﻢ ﻫﺬﺍ‬ ‫ﺍﻟﺮﺃﻱ ﺃﺑﺪ‪‬ﺍ‪.‬‬ ‫ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﻗﺪﺭﺓ ﺍﷲ ﺃﻧﻪ ﲨﻊ ﻹﻧﻘﺎﺫ ﺍﳌﺴﻴﺢ ﻋﺪ ﹶﺓ ﻋﻮﺍﻣﻞ ﰲ‬ ‫ﻭﻗﺖ ﻭﺍﺣﺪ‪ ،‬ﺣﻴﺚ ﺍﺷﺘ ‪‬ﺪ ﺍﻟﻈﻼﻡ ﻟﺪﻯ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﺣﺪﺙ‬ ‫ﺯﻟﺰﺍﻝ‪ ،‬ﻭﺭﺃﺕ ﺯﻭﺟ ﹸﺔ ﺑﻴﻼﻃﺲ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻭﺍﻗﺘﺮﺏ ﺣﻠﻮﻝ ﻟﻴﻠﺔ ﺍﻟﺴﺒﺖ‬ ‫ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﺣﺮﺍﻣ‪‬ﺎ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﻓﻴﻪ ﺃﺣﺪ‪‬ﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻣﺎﻝ‬ ‫ﻗﻠﺐ ﺍﳊﺎﻛﻢ ﺇﱃ ﺇﻧﻘﺎﺫ ﺍﳌﺴﻴﺢ ﺑﺴﺒﺐ ﺗﻠﻚ ﺍﻟﺮﺅﻳﺎ ﺍﳌﹸﻨﺬﺭﺓ؛ ﻛﻤﺎ ﺟﻌﻞ‬ ‫ﺍﷲ ﺍﳌﺴﻴ ‪‬ﺢ ﻛﺎﳌﻐﺸﻲ ﻋﻠﻴﻪ ﻣﻦ ﺍﳌﻮﺕ ﻟﻜﻲ ﻳﺒﺪﻭ ﻟﻠﺠﻤﻴﻊ ﻛﺎﻷﻣﻮﺍﺕ‪،‬‬ ‫ﺐ ﺑﺈﻇﻬﺎﺭ ﺍﻵﻳﺎﺕ ﺍﳌﻬ ‪‬ﻮﻟﺔ ﻛﺎﻟﺰﻟﺰﺍﻝ ﻭﻏﲑﻩ‬ ‫ﺚ ﰲ ﻧﻔﻮﺱ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺮﻋ ‪‬‬ ‫ﻭﺑ ﱠ‬ ‫ﻓﺨﺎﻓﻮﺍ ﺃﻥ ﻳﻨـﺰﻝ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ؛ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﲣﻮ‪‬ﻓﻬﻢ ﻣﻦ ﺑﻘﺎﺀ‬ ‫ﺍﳉﺜﺚ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻟﻴﻠ ﹶﺔ ﺍﻟﺴﺒﺖ؛ ﰒ ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﺣﲔ ﺭﺃﻭﺍ ﺍﳌﺴﻴﺢ ﰲ‬ ‫ﺣﺎﻟﺔ ﺍﻹﻏﻤﺎﺀ ﺣﺴﺒﻮﻩ ﻣ‪‬ﻴﺘ‪‬ﺎ؛ ﻛﻤﺎ ﺃﻥ ﺷﺪ‪‬ﺓ ﺍﻟﻈﻼﻡ ﻭﺍﻟﺰﻟﺰﺍﻝ ﻭﺍﻟﻔﺰﻉ‬ ‫ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺩﻓﻌﺘﻬﻢ ﻷﻥ ﻳﻬﺘﻤ‪‬ﻮﺍ ﺑﺒﻴﻮ‪‬ﻢ ﻭﻳﻘﻠﻘﻮﺍ ﻋﻠﻰ ﺃﻫﻠﻬﻢ‬ ‫ﻭﻋﻴﺎﳍﻢ؛ ﻛﻤﺎ ﺃﺧﺬ ﺍﻟﺬﻋﺮ ﻳﻄﻐﻰ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻷ‪‬ﻢ ﺗﺴﺎﺀﻟﻮﺍ ﺃﻥ ﻫﺬﺍ‬ ‫ﺕ ﺗﻠﻚ‬ ‫ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻥ ﻛﺎﻓ ‪‬ﺮﺍ ﻛﺎﺫ‪‬ﺑﺎ‪ ،‬ﻛﻤﺎ ﻇﻨ‪‬ﻮﻩ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻇﻬﺮ ‪‬‬

тАл╫Р

╫Р ╫Р тАм

тАлтАк┘е┘етАмтАм

тАля║Ня╗Яя╗Мя╗╝я╗гя║Оя║Х я║Ня│Мя╗мя╗┤я║Тя║Ф я╗Ля╗ия║к я║Чя╗Мя║мя╗│я║Тя╗мя╗в я╗Яя╗ктАк ╪МтАмя╗ня║Ся║╕я╗Ья╗Ю я▒В я╗│я║┤я║Тя╗Ц я╗Яя╗к я╗зя╗Ия▓СтАк ╪МтАмя╗Уя╗ая╗втАм тАля╗│я║┤я║Шя╗Дя╗┤я╗Мя╗оя║Н я╗гя╗ж я║╖я║ктАкюаетАмя║У я╗Уя║░я╗Ля╗мя╗в я║Гя╗е я╗│я║Шя║Тя╗┤тАкюаетАмя╗ия╗оя║Н я╗гя║О я║Зя║ля║Н я╗Ыя║Оя╗е я║Ня│Мя║┤я╗┤я║в я╗Чя║к я╗гя║Оя║Х я░▓тАм тАля║Ня╗Яя╗оя║Ня╗Чя╗К я║Гя╗б я╗╗тАк.тАмтАм тАля╗ня║Ня│Кя╗Ц я║Гя╗е я▓ия╗┤я╗К я╗ля║мя╗й я║Ня╗╖я╗гя╗оя║н я╗Ыя║Оя╗зя║Ц я║Чя║кя║Ня║Ся▓С я║Зя│Ня╗┤я║Ф я╗╣я╗зя╗Шя║Оя║л я║Ня│Мя║┤я╗┤я║в╪Ы я╗ня║Зя▒ГтАм тАля║ля╗Яя╗Ъ я║ЧтАкюабтАмя║╕я▓С я║Ня╗╡я╗│я║Ф я║Ня╗Яя╗Ья║оя│Эя║Ф я╗ня╗Яя╗Ья╗ж тАкюабтАмя║╖тАкюамтАмя║Т тАкюаатАмя╗к я│Ня╗в тАк ..тАмя║Гя╗▒ я║Гя╗е я║Ня╗Яя╗┤я╗мя╗оя║й я▒ВтАм тАля╗│я║Шя╗дя╗Ья╣╝я╗ия╗оя║Н я╗гя╗ж я╗Чя║Шя╗Ю я║Ня│Мя║┤я╗┤я║втАк ╪МтАмя╗ня╗Яя╗Ья╗ж я║Ня╖▓ я║Чя╗Мя║Оя▒Г я║╖я║ТтАкюаитАмя╗к я╗Ля╗ая╗┤я╗мя╗в я║Ня╗╖я╗г тАкюаатАмя║отАк ╪МтАмя╗Уя╗Ия╗итАкюаетАмя╗оя║НтАм тАля║ГтАкюаХтАмя╗в я╗Чя║к я╗Чя║Шя╗ая╗оя╗й╪Ы я║Ня╗╖я╗гя║о я║Ня╗Яя║мя╗▒ я╗│я║Шя╗Шя╗отАкюаетАмя╗п я║Ся╗к я║Гя╗г я╣╕я╗Ю я║Гя╗ня╗Яя╗┤я║Оя║А я║Ня╖▓ я░▓ я╗Уя╗Ая╗ая╗к я║Ся║Дя╗зя╗ктАм тАля╗Чя║Оя║йя║н я╗Ля╗ая╗░ я║Зя╗зя╗Шя║Оя║л я╗Ля║Тя║Оя║йя╗й я║Ся║Дя╗│я║Ф я╗Гя║оя╗│я╗Шя║Ф я║╖я║Оя║АтАк.тАмтАм тАля╗ня╗ля╗ия║Оя╗Щ я║Бя╗│я║Ф я║Гя║зя║оя╗п я░▓ я║Ня╗Яя╗Шя║оя║Бя╗е я║Ня╗Яя╗Ья║оя▒Ш я░▓ я║╖я║Дя╗е я║Ня│Мя║┤я╗┤я║в я╗ля╗▓ я╗Чя╗оя╗Яя╗ктАм тАля║Чя╗Мя║Оя▒ГтАк :тАмя╗ня║Яя╗┤ тАкюагтАмя╗мя║О я░▓ я║Ня╗Яя║кя╗зя╗┤я║О я╗ня║Ня╗╡я║зя║оя║У я╗ня╗гя╗ж я║Ня│Мя╗Ш тАкюаитАмя║оя║Ся▓Ф тАк ..тАмя║Гя╗▒ я║Гя╗е я║Ня│Мя║┤я╗┤я║втАм тАля╗С я╗ня║Ня╗Яя╗оя║Яя║Оя╗ля║Ф я║Ня╗Яя╗Мя╗Ия╗┤я╗дя║Ф я░▓ я║Гя╗Ля▓Ф я║Ня╗Яя╗ия║Оя║▒ я░▓ я║гя╗┤я║Оя║Чя╗ктАк ╪МтАмя╗ня╗Ыя║мя╗Яя╗ЪтАм тАля║│я╗┤я╗ия║Оя╗Э я║Ня╗Яя║╕я║о тАкюаатАмтАм тАля╗▒ я╗Ыя║оя║Ня╗гя║Ф я║Гя╗н я║╖я║оя╗С я░▓тАм тАля░▓ я║Ня╗╡я║зя║оя║УтАк .тАмя╗ня╗гя╗ж я║Ня╗Яя╗оя║Ня║┐я║в я║Гя╗е я║Ня│Мя║┤я╗┤я║в я▒В я╗│тАкюаатАмя╗ия╗Ю я║Г тАкюаетАмтАм тАля╗гтАкюабтАмя╗ая╗Ъ я╗ля▓Ся╗ня║йтАкюабтАмя║▒ я╗ня║Ся╗┤я╗╝я╗Гя║▓тАк ╪МтАмя║Ся╗Ю я╗Чя║к я║Гя╣╕я╗ля▓Ф я╗Пя║Оя╗│я║Ф я║Ня╗╣я╗ля║Оя╗зя║ФтАк .тАмя╗ня║Гя╗гя║О я║Ня╗Яя╗Ия╗ж я║Ся║Дя╗зя╗ктАм тАля║│я╗┤я╗Мя╗оя║й я║Зя▒Г я╗ля║мя╗й я║Ня╗Яя║кя╗зя╗┤я║О я║Ыя║Оя╗зя╗┤ я╣░я║Ф я╗Яя╗┤тАкюабтАмя║дя║оя║п я║Ня╗Яя╗М тАкюаетАмя║░ я╗ня║НтАкюаСтАмя║к я╗Уя╗дя║О я╗ля╗о я║Зя╗╗ тАкюаатАмя╗н тАкюавтАмя╗л тАкюадтАмя╗в я╗╗тАм тАля╗Т я│Мя╗Шя║╝я║к я║Ня╗Яя╗Ья║Шя║Р я║Ня╗╣я│Ня╗┤я║Ф╪Ы я╗ня╗Яя╗┤я║▓ я║ля╗Яя╗ЪтАм тАля║Гя║│я║Оя║▒ я╗Яя╗ктАк ╪МтАмя╗Ыя╗дя║О я╗ля╗о я│Ря║Оя╗Я тАкюадтАмтАм тАля╗Уя║дя║┤я║РтАк ╪МтАмя║Ся╗Ю я╗│тАкюабтАмя╗ия║Оя░▓ я║Гя╗│я╗АтАкюагтАмя║О я║│я╗и тАкюаатАмя╗ж я║Ня╖▓ я║Ня╗Яя╗Дя║Тя╗┤я╗Мя╗┤я║Ф я║Ня╗Яя╗Шя║кя│Эя║Ф я╗гя╗ия║Оя╗Уя║О я╣░я║У я║╖я║кя╗│я║кя║У╪Ы я╗Ыя╗дя║ОтАм тАля║Гя╗зя╗к я║пя╗Л тАкюадтАмя╗в я╗╗ я╗│я║кя╗Ля╗дя╗к я║йя╗Яя╗┤я╗ЮтАк.тАмтАм тАля╗ня║Гя╗гя║О я║Ня╗╖я╗гя║о я║Ня╗Яя╗оя║Ня╗Чя╗К я║Ня│Кя╗Ц я╗Уя╗мя╗о я║Гя╗е я║Ня│Мя║┤я╗┤я║в я║Ся╗Мя║к я║Ня╗Яя╗ия║ая║Оя║У я╗гя╗ж я║Гя╗│я║кя╗▒тАм тАля╖▓я░▓тАм тАля║╜ "я║Ся╗ия║ая║Оя║П" я▓Яя║ая╗┤я║Мя╗к я║Зя╗Яя╗┤я╗мя║ОтАк ╪МтАмя╗ня╗ня╗ля║Р я╗Яя╗к я║Н ┘ПтАм тАля║Гя║╖я╗Шя╗┤я║Оя║А я║Ня╗Яя╗┤я╗мя╗оя║й я║╖я║отАкюаетАмя╗С я║Гя║н тАкюаатАмтАм тАля╗ля║мя║Н я║Ня╗Яя║Тя╗ая║к я║Зя╗Ыя║оя║Ня╗гтАкюагтАмя║О я╗Ля╗Ия╗┤я╗дтАкюагтАмя║ОтАк ╪МтАмя╗ня║Гя╗Ля║Ья║оя╗й я╗Ля╗ая╗░ я║Ня╗Яя╗Шя║Тя║Оя║Ля╗Ю я║Ня╗╣я║│я║оя║Ня║Ля╗┤я╗ая╗┤я║Ф я║Ня╗Яя╗Мя║╕я║отАм тАля║Ня╗Яя╗Ая║Оя╗Яя║Ф я╗ля╗ия║Оя╗ЩтАк .тАмя╗ня╗│я║Тя║кя╗н я║Гя╗е я╗гя╗Мя╗Ия╗в я║Ся▓П я║Зя║│я║оя║Ня║Ля╗┤я╗Ю я║Ся╗Мя║к я╗ля║ая║отАкюаФтАмя╗в я║Зя▒Г я╗ля║мя╗йтАм тАля╗В я║Гя╗зя╗оя║Ня╗Й я║Ня╗Яя╗оя║Ыя╗ия╗┤я║Ф╪Ы я╗Пя▓СтАм тАля║Ня╗Яя║Тя╗╝я║й я║йя║зя╗ая╗оя║Н я░▓ я║Ня╗Яя║Тя╗оя║ля╗│я║ФтАк ╪МтАмя╗ня╗ня╗Чя╗К я║Ся╗Мя╗Ая╗мя╗в я░▓ я╣╢я║Г тАкюаатАмя║г я▒втАм тАл я║│я╗оя║ня║У я║Бя╗Э я╗Ля╗дя║оя║Ня╗етАк) .┘д┘ж :тАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

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‫ﺃﻥ ﺃﻛﺜﺮﻫﻢ ﺭﺟﻌﻮﺍ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺑﻌﺪ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺇﱃ ﻫﺬﻩ‬ ‫ﺍﻟﺒﻼﺩ‪ .‬ﻭﲟﺎ ﺃﻥ ﺗﻌﺎﻟﻴﻢ ﺍﳌﺴﻴﺢ ﻛﺎﻧﺖ ﺗﺘﻀﻤ‪‬ﻦ ﺍﻟﻮﺻﻴﺔ ﺑﺎﻹﳝﺎﻥ‬ ‫ﺖ ﰲ ‪‬ﺎﻳﺔ ﺍﳌﻄﺎﻑ ﲨﻴ ‪‬ﻊ ﻫﺬﻩ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﺑﺎﻟﻨﱯ ﺍﳌﻘﺒﻞ ) (‪ ،‬ﻟﺬﺍ ﻓﺄﹶﺳﻠﻤ ‪‬‬ ‫ﺍﻟﱵ ﺩ‪‬ﻋﻴﺖ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺑﺎﻷﻓﻐﺎﻥ ﻭﺍﻟﻜﺸﻤﲑﻳـﲔ‪.‬‬ ‫ﻭﺑﺎﳉﻤﻠﺔ ﻓﺈﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻧﺎﻝ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻭﺟﺎﻫﺔ ﻋﻈﻴﻤﺔ‪.‬‬ ‫ﻭﻗﺪ ﺍﻛﺘ‪‬ﺸﻔﺖ ﺃﺧﲑ‪‬ﺍ ﰲ ﻣﻨﻄﻘﺔ "ﺑﻨﺠﺎﺏ" ﻫﺬﻩ ﻗﻄﻌ ﹲﺔ ﻧﻘﺪﻳﺔ ﻣﻦ ﺑﲔ‬ ‫ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻗﺪ ﻧ‪‬ﺤﺖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ ﺍﳌﺴﻴﺢ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺒﺎﻟﻴﺔ‪ ،‬ﻭﺗﺮﺟﻊ ﻫﺬﻩ‬ ‫ﺍﻟﻘﻄﻌﺔ ﺍﻟﻨﻘﺪﻳﺔ ﺇﱃ ﻋﺼﺮ ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ‪ .‬ﻭﻳﺘﺒﻴ‪‬ﻦ ﻣﻦ ﺫﻟﻚ ﺑﻜ ﹼﻞ ﺗﺄﻛﻴﺪ‬ ‫ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻧﺎﻝ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻋﺰﺓ ﻛﻌﺰﺓ ﺍﳌﻠﻮﻙ‪ .‬ﻭﻗﺪ ﺻﺪﺭﺕ ﻫﺬﻩ‬ ‫ﻚ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑﺎﳌﺴﻴﺢ ‪.‬‬ ‫ﺍﻟﻘﻄﻌﺔ ﺍﻟﻨﻘﺪﻳﺔ‪ ،‬ﻋﻠﻰ ﺍﻷﻏﻠﺐ‪ ،‬ﻣﻦ ﻗِﺒﻞ ‪‬ﻣِﻠ ٍ‬ ‫ﻭﻛﺬﻟﻚ ﻓﻘﺪ ﺍﻛﺘ‪‬ﺸﻔﺖ ﻗﻄﻌﺔ ﻧﻘﺪﻳﺔ ﺃﺧﺮﻯ ﻋﻠﻴﻬﺎ ﺻﻮﺭﺓ ﺭﺟﻞ‬ ‫ﺇﺳﺮﺍﺋﻴﻠﻲ‪ ،‬ﻭﻳﺘﺒﻴ‪‬ﻦ ﻣﻦ ﺍﻟﻘﺮﺍﺋﻦ ﺃ‪‬ﺎ ﺃﻳﻀ‪‬ﺎ ﺻﻮﺭﺓ ﺍﳌﺴﻴﺢ ‪.‬‬ ‫ﻭﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺟﻌﻞ ﰲ ﺍﳌﺴﻴﺢ ﻣﻦ‬ ‫ﺍﻟﱪﻛﺎﺕ ﲝﻴﺚ ﺇﻧﻪ ﺳﻴﻜﻮﻥ ﻣﺒﺎﺭ ﹰﻛﺎ ﺣﻴﺜﻤﺎ ﺣ ﹼﻞ‪ .‬ﻭﺇﻥ ﺍﻟ ِﻘﻄﻊ ﺍﻟﻨﻘﺪﻳﺔ‬ ‫ﺍﳌﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺁﻧﻔﹰﺎ ﺗﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻗﺪ ﺑﺎﺭﻙ ﺍﳌﺴﻴ ‪‬ﺢ ﺑﺮﻛﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻣﺎ‬ ‫ﺗﻮﻓﹼﺎﻩ ﺣﱴ ﻧﺎﻝ ﻋﺰ ﹰﺓ ﻛﻌﺰﺓ ﺍﳌﻠﻮﻙ‪.‬‬ ‫ﻭﳒﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺁﻳﺔ ﺃﺧﺮﻯ ﻫﻲ‪ :‬ﻭﻣﻄ ‪‬ﻬﺮﻙ ﻣﻦ ﺍﻟﺬﻳﻦ‬ ‫ﻛﻔﺮﻭﺍ ‪ ..‬ﺃﻱ ﻳﺎ ﻋﻴﺴﻰ ﺳﺄﺑﺮ‪‬ﺋﻚ ﻣﻦ ‪‬ﺗ ‪‬ﻬ ِﻢ ﺍﻷﻋﺪﺍﺀ ﺣﺘﻤ‪‬ﺎ‪ ،‬ﻭﺳﺄﺑﺮﻫﻦ‬ ‫ﻋﻠﻰ ﻃﻬﺎﺭﺗﻚ‪ ،‬ﻭﺳﺄﺯﻳﻞ ﻋﻨﻚ ﺍﻟﺘﻬ ‪‬ﻢ ﺍﻟﱵ ﺭﻣﺎﻙ ‪‬ﺎ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪.‬‬ ‫ﻭﻛﺎﻥ ﻫﺬﺍ ﻧﺒﹰﺄ ﻋﻈﻴ ‪‬ﻤﺎ ﻣﻠﺨ‪‬ﺼﻪ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺍﺗ‪‬ﻬﻤﻮﺍ ﺍﳌﺴﻴ ‪‬ﺢ ﺑﺄﻥ ﻗﻠﺒﻪ ﻗﺪ‬ ‫ﲣﹼﻠﻰ ﻋﻦ ﺣﺐ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﺃﻥ ﺻﺎﺭ ﻣﺼﻠﻮﺑ‪‬ﺎ ﻣﻠﻌﻮﻧ‪‬ﺎ؛ ﻭﻛﻤﺎ ﻫﻮ‬ ‫ﻣﻔﻬﻮﻡ ﺍﻟﻠﻌﻨﺔ ﻓﺈﻥ ﻗﻠﺒﻪ ﲤﺮ‪‬ﺩ ﻋﻠﻰ ﺍﷲ ﻭﺗ ‪‬ﱪﺃ ﻣﻨﻪ‪ ،‬ﻭﻭﻗﻊ ﰲ ﻃﻮﻓﺎﻥ ﻋﺎﺭﻡ‬ ‫ﻣﻦ ﺍﻟﻀﻼﻝ‪ ،‬ﻭﻣﺎﻝ ﺑﺸﺪ‪‬ﺓ ﳓﻮ ﺍﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭﻛﺮﻩ ﲨﻴ ‪‬ﻊ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻗﺎﻃﻌ‪‬ﺎ‬ ‫ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪) .٥٦ :‬ﺍﳌﺘﺮﺟﻢ(‬

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тАля║╗я╗ая║Шя╗к я║Ся║Оя╖▓ я╗ня║зя║Оя║┐я╗МтАкюагтАмя║О я╗Яя║┤я╗ая╗Дя║Ф я║Ня╗Яя║╕я╗┤я╗Дя║Оя╗е╪Ы я╗ня╗ня╗Чя╗Мя║Ц я║Ся╗┤я╗ия╗к я╗ня║Ся▓Ф я║Ня╖▓ я╗Ля║кя║Ня╗ня║УтАм тАля╗гя║Шя║Дя║╗я╗ая║ФтАк .тАмя╗ня║Зя╗е тАкюаФтАмя╗дя║Ф я║Ня╗Яя╗ая╗Мя╗ия║Ф я║ля║НтАкюаФтАмя║О я╗Чя║к я╗ня║ЯтАкюаетАмя╗мя╗мя║О я║Ня╗Яя╗ия║╝я║Оя║ня╗п я║Гя╗│я╗АтАкюагтАмя║О я║Зя▒Г я║Ня│Мя║┤я╗┤я║втАк╪МтАмтАм тАля╗╝ я╗гя╗ия╗мя╗втАк ╪МтАмя╗Уя║░я╗Ля╗дя╗оя║Н я╗гя╗ж я║Яя╗мя║Ф я║Гя╗етАм тАля╗ня╗Яя╗Ья╗ия╗мя╗в я▓ия╗Мя╗оя║Н я║Ня╗Яя╗А тАкюаитАмя║кя╗│я╗ж я░▓ я║╖я║ия║╝я╗к я║Яя╗м я╣░тАм тАля║Ня│Мя║┤я╗┤я║в я║Ня║Ся╗ж я║Ня╖▓тАк ╪МтАмя╗ня╗гя╗ж я║Яя╗мя║Ф я║Гя║зя║оя╗п я║Ня╗Ля║Шя▒кя╗ня╗й я╗гя╗ая╗Мя╗отАкюагтАмя╗зя║О я║Гя╗│я╗АтАкюагтАмя║О╪Ы я╗гя╗К я║ГтАкюаХтАмя╗втАм тАлтАкюабтАмя╗│ ┘Ря╗Шя║отАкюаетАмя╗ня╗е я║Ся║Дя╗зя╗Фя║┤я╗мя╗в я║Ся║Дя╗е я║Ня│Мя╗ая╗Мя╗оя╗е я╗ля╗о я║Ня║Ся╗ж я║Ня╗Яя╗Ия╗╝я╗б я╗ня║│я╗ая╗┤я╗Ю я║Ня╗Яя║╕я╗┤я╗Дя║Оя╗етАк ╪МтАмя║Гя╗н я╗ля╗отАм тАля║Ня╗Яя║╕я╗┤я╗Дя║Оя╗е я╗зя╗Фя║┤я╗ктАк.тАмтАм тАля║Зя║ля╗е я╗Уя╗Ья║Оя╗е я║Ня│Мя║┤я╗┤я║в я╗ля║кя╗Уя╣░я║О я│Ня║мя╗й я║Ня╗Яя║Шя╗мя╗в я║Ня╗Яя║╕я╗ия╗┤я╗Мя║Ф я║Ня╗Яя╗ия╗Ья║оя║Ня║АтАк ╪МтАмя╗ня╗Ыя║Оя╗е я╗зя║Тя╣╕я║ДтАм тАл я╗ня╗гя╗Д тАкюамтАмя╗м тАкюабтАмя║оя╗Щ я╗│я║Шя╗Ая╗дя╗ж я║Ня╗╣я║╖я║Оя║н я╣╢я║У я║Зя▒Г я║Гя╗зя╗к я║│я╗┤я║Дя░Р я║пя╗гя║Оя╗е я╗│я▒кя║Й я║Ня╖▓ я╗Уя╗┤я╗к я║│я║Оя║г я╣╢я║ФтАм тАля║Ня│Мя║┤я╗┤я║в я╗гя╗ж я╗ля║мя╗й я║Ня╗Яя║Шя╗мя╗втАк ╪МтАмя╗ня║ля╗Яя╗Ъ я║Ня╗Яя║░я╗гя║Оя╗е я╗ля╗о я╗Ля║╝я║оя╗зя║О я╗ля║мя║НтАк .тАмя║ля╗Яя╗Ъ я║Гя╗зя╗к я│Ся║О я╗╗тАм тАля║╖я╗Ъ я╗Уя╗┤я╗к я║Гя╗е я║Чя╗Дя╗мя▓С я║Ня│Мя║┤я╗┤я║в я╗Ыя║Оя╗е я╗Чя║к ┘Ся╣╝я░О я║Ся║╕я╗мя║Оя║йя║У я╗зя║Тя╗┤я╗ия║О я║Ся╗Ья╗ЮтАм тАля╗ня║┐я╗оя║б я╗ня║Яя╗╝я║А я╗Ля╗ия║к я║Гя╗ня▒Д я║Ня╗╖я╗Яя║Тя║Оя║ПтАк ╪МтАмя║гя╗┤я║Ъ я║╖я╗мя║к я╗ля╗о я╗ня║Ня╗Яя╗Шя║оя║Бя╗етАм тАля║Ня╗Яя╗Ья║оя▒Ш я║Ся║Дя╗е я║Ня╗Яя║Шя╗мя╗в я║Ня╗Яя▒╡ я╗Чя╣╕я║мя╗С тАкюаТтАмя║О я║Ня│Мя║┤я╗┤я║в я║Ся║Оя╗Гя╗ая║Ф я╗Ыя╗ая╣╝я╗мя║О╪Ы я╗ня╗Яя╗Ья╗ж я╗ля║мя╗йтАм тАля║Ня╗Яя║╕я╗мя║Оя║йя║У я╗Ыя║Оя╗зя║Ц я║╖я╗мя║Оя║йя║У я╗зя╗Ия║оя╗│я║Ф я╗ня║йя╗Чя╗┤я╗Шя║Ф я║Ся║Оя╗Яя╗ия║┤я║Тя║Ф я╗Яя╗Мя║Оя╗гя║Ф я║Ня╗Яя╗ия║Оя║▒тАк ╪МтАмя╗ня╗Яя║мя╗Яя╗ЪтАм тАля╗Уя╗Шя║к я║Ня╗Чя║Шя╗Ая╗░ я╗Ля║к я╣╕я╗Э я║Ня╖▓ я║Чя╗Мя║Оя▒Г я║Гя╗е я╗│я║╝я║Тя║в я║Чя╗Дя╗м тАкюабтАмя▓С я║Ня│Мя║┤я╗┤я║в я╗ня║Ся║оя║Ня║Ая║Чя╗к я╗Ыя║Оя╗╖я╗гя╗оя║нтАм тАля║Ня│Мя║╕я╗мя╗оя║йя║У я║Ня╢Ия║┤я╗оя║│я║ФтАк ╪МтАмя╗гя║Ья╗ая╗дя║О я╗Ыя║Оя╗е я║Чя╗Мя╗ая╗┤я╗Ц я║Ня│Мя║┤я╗┤я║в я╗Ля╗ая╗░ я║Ня╗Яя║╝я╗ая╗┤я║Р я║Гя╗гя║отАкюагтАмя║НтАм тАля╗гя║╕я╗мя╗оя║нтАкюагтАмя║Н я║Ся║кя╗│я╗мя╗┤тАкюактАмя║О я╗гя║╕я╗мя╗о тАкюагтАмя║йя║Н я│Пя║┤я╗о тАкюагтАмя║│я║ОтАк .тАмя╗ня╗ля╗Ья║мя║Н я║гя║кя║Щ я║Ся║Оя╗Яя╗Фя╗Мя╗ЮтАк ╪МтАмя║Гя╗Ля▓П я▒ВтАм тАля╗│я╗Мя║к я║Ня╗Яя║Шя╗Дя╗мя▓С я║Гя╗гя║отАкюагтАмя║Н я╗зя╗Ия║отАкюактАмя╗│я║О я╗Уя╗Шя╗ВтАк ╪МтАмя║Ся╗Ю я▒ая░О я║Ся║╕я╗Ья╗Ю я│Пя║┤я╗оя║▒ я║Гя╗│я╗АтАкюагтАмя║ОтАк ╪МтАмя║гя╗┤я║ЪтАм тАля║ня║Гя╗п я╗гя╗╝я╗│┘Ая▓Ф я║Ня╗Яя╗ия║Оя║▒ я║Ся╗Мя╗┤я╗оя╗е я║Яя║┤я╗дя║Оя╗зя╗┤я║Ф я╗Ч тАкюаатАмя▒к я║Ня│Мя║┤я╗┤я║в я░▓ " ┘Ря║│ ┘Ря║оя╗│я╗ия╗Ря║о"тАм тАля║Ся╗Ья║╕я╗дя▓СтАк .тАмя╗Уя╗Ья╗дя║О я║Гя╗е я║Ня│Мя║┤я╗┤я║в я╗Чя║к тАкюабтАмя╗Ля▒вя╗а тАкюаатАмя╗Ц я╗Ля╗ая╗░ я║Ня╗Яя║╝я╗ая╗┤я║Р я░▓ я╗гя╗оя║┐я╗К я║Ня▓░я╗ктАм тАля│Й тАкюавтАмя╗дя║атАкюабтАмя╗дя║Ф"тАк ╪МтАмя╗Уя╗Ья║мя╗Яя╗Ъ я╗Чя║к я╗нтАкюабтАмя║Яя║к я╗Чя▒кя╗й я░▓ я╗гя╗оя║┐я╗КтАм тАл" тАкюабтАмя║Я я╣╛я╗ая║атАкюабтАмя║Ья║Ф" я║Гя╗▒ "я╗гя╗оя║┐я╗К я║Н я╣╕тАм тАл тАм тАля║Ня▓░я╗к "я╗гя╗оя║┐я╗К я║Ня│Йя╣╕я╗дя║ая╗дя║Ф" я║Гя╗▒ " ┘Ря║│ ┘Ря║оя╗│я╗ия╗Ря║о"тАк .тАмя╗ня║Ня╗Яя╗Ря║оя╗│я║Р я║Гя╗е я║Ня╗Яя╗Ья╗ая╗дя║ФтАм тАл я╗Ля╗ая╗дтАкюагтАмя║О я║Гя╗е я╗Ыя╗ая╗дя║Ф "я║│я║оя╗│я╗ия╗Ря║о" я╗гя║оя╗Ыя║Тя║Ф я╗гя╗ж я╗Ыя╗ая╗дя║Шя▓Ф я╗ля╗и┘Ая║кя╗│я║Шя▓Ф я│Ш┘Ая║О "я║│┘Р┘Ая║о┘Ря╗▒" )я║Гя╗▒тАм тАля║Н я╣╕я│Й тАкюавтАмя╗дя║атАкюабтАмя╗дя║Ф( я╗н"я╗зя╗Ря║о" )я║Гя╗▒ я║Ня│Мя╗оя║┐я╗К я║Гя╗н я║Ня╗Яя╗Шя║оя╗│я║Ф(тАк ╪МтАмя╗ня╗ля╗Ья║мя║Н я╗│я║╝я║Тя║в я╗гя╗Мя╗ия║Оя╗ля║ОтАк:тАмя╗гя╗оя║┐я╗К я║Ня│Йя╗дя║ая╗дя║ФтАк╪МтАмтАм тАля╗Ц я╗Уя╗┤я╗к я║Ня│Мя║┤я╗┤я║в я╗Ля╗ая╗░ я║Ня╗Яя║╝я╗ая╗┤я║Р я╗Ыя║Оя╗е я╗ля╗о я║Ня╗╡я║зя║о я╗│┘Ая║┤я╗дя╗░ "я╗гя╗оя║┐┘Ая╗К тАм тАля╗ня║Ня│Мя╗Ья║О я╣╕я╗е я║Ня╗Яя║мя╗▒ тАкюабтАмя╗Ля▒вя╗а тАкюаатАмтАм

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‫ﺍﻷﺳﺎﺳﻴﺔ "ﺍﳉﻤﺠﻤﺔ" ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﻼ ﺍﻻﲰﲔ‪ ..‬ﺃﻋﲏ ﺃﻥ ﺍﳌﻜﺎﻥ‬ ‫ﺍﻟﺬﻱ ‪‬ﻋﻠﱢﻖ ﻓﻴﻪ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺍﲰﻪ "ﺟﻠﺠﺜﺔ" ﺃﻱ‬ ‫"ﺍﳉﹸﻤﺠﻤﺔ"‪ ،‬ﻭﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺍﻛﺘ‪‬ﺸﻒ ﻓﻴﻪ ﻗﱪ ﺍﳌﺴﻴﺢ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﻥ‬ ‫ﺠﺖ" ﺃﻱ "ﺍﳉﹸﻤﺠﻤﺔ"‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ‬ ‫ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻳ‪‬ﺪﻋﻰ ﺃﻳﻀ‪‬ﺎ " ِﺟﻠ ِ‬ ‫ﺠﺖ" ﺍﻟﻮﺍﻗﻌﺔ ﲟﻨﻄﻘﺔ ﻛﺸﻤﲑ ﺇﺷﺎﺭ ﹲﺓ ﰲ ﺍﻟﻮﺍﻗﻊ ﺇﱃ "ﺍﳉﻤﺠﻤﺔ"‪.‬‬ ‫" ِﺟﻠ ِ‬ ‫ﻭﻗﺪ ﹸﺃ ‪‬ﺳﺴﺖ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻜﺸﻤﲑﻳﺔ ﻏﺎﻟﺒ‪‬ﺎ ﰲ ﻋﺼﺮ ﺍﳌﺴﻴﺢ ‪،‬‬ ‫ﺠﺖ" ﻛﺘﺬﻛﺎ ٍﺭ ﳏﹼﻠ ‪‬ﻲ ﳊﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ؛ ﺷﺄ‪‬ﺎ ﺷﺄﻥ‬ ‫ﻭ ‪‬ﺳ ‪‬ﻤﻴﺖ " ِﺟﻠ ِ‬ ‫ﻣﺪﻳﻨﺔ "ﳍﺎﺳﺔ" ‪ -‬ﻭﻫﻲ ﻛﻠﻤﺔ ﻋﱪﻳﺔ ﻭﻣﻌﻨﺎﻫﺎ "ﻣﺪﻳﻨﺔ ﺍﻹﻟﻪ"‪ -‬ﺍﻟﱵ‬ ‫‪‬ﻋﻤ‪‬ﺮﺕ ﺃﻳﻀ‪‬ﺎ ﰲ ﻋﻬﺪ ﺍﳌﺴﻴﺢ ‪.‬‬ ‫ﻭﻟﻘﺪ ﺛﺒﺖ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺃﻥ ﻧﺒﻴ‪‬ﻨﺎ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﳌﺴﻴﺢ‬ ‫ﻋﺎﺵ ﻣﺎﺋﺔ ﻭﲬﺴﺔ ﻭﻋﺸﺮﻳﻦ ﻋﺎﻣ‪‬ﺎ‪ .‬ﻛﻤﺎ ﺗﻌﺘﻘﺪ ﲨﻴﻊ ﺍﻟ ِﻔﺮﻕ‬ ‫ ﺍﳉﻤﺠﻤﺔ"‪ ،‬ﺣﻴﺚ ﻭﺭﺩ ﰲ ﺍﻷﻧﺎﺟﻴﻞ‪" :‬ﻓﺨﺮﺝ ﻭﻫﻮ ﺣﺎﻣ ﹲﻞ ﺻﻠﻴﺒﻪ ﺇﱃ ﺍﳌﻮﺿـﻊ‬ ‫ﺍﻟﺬﻱ ﻳﻘﺎﻝ ﻟﻪ ﻣﻮﺿﻊ ﺍﳉﻤﺠﻤﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻪ ﺑﺎﻟﻌﱪﺍﻧﻴﺔ ﺟ‪‬ﻠﺠ‪‬ﺜﺔ‪ ،‬ﺣﻴﺚ ﺻﻠﺒﻮﻩ")ﻳﻮﺣﻨـﺎ‬ ‫ﺍﻹﺻﺤﺎﺡ ‪١٩‬ﺭﻗﻢ ‪ ،(١٧‬ﻭﻭﺭﺩ ﺃﻳﻀ‪‬ﺎ‪" :‬ﻭﺟﺎﺀﻭﺍ ﺑﻪ ﺇﱃ ﻣﻮﺿ ِﻊ " ‪‬ﺟ ﹾﻠﺠ‪‬ﺜـﺔ" ﺍﻟـﺬﻱ‬ ‫ﺗﻔﺴﲑﻩ ﻣﻮﺿ ‪‬ﻊ ﲨﺠﻤﺔ")ﻣﺮﻗﺲ ﺍﻹﺻﺤﺎﺡ ‪ ١٥‬ﺭﻗﻢ ‪ ،(٢٢‬ﻭﺃﻳﻀ‪‬ﺎ‪" :‬ﻭﳌﺎ ﻣﻀﻮﺍ ﺑـﻪ‬ ‫ﺇﱃ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳ‪‬ﺪﻋﻰ "ﺟ‪‬ﻤﺠﻤﺔ" ﺻﻠﺒﻮﻩ ﻫﻨﺎﻙ")ﻟﻮﻗﺎ ﺍﻹﺻﺤﺎﺡ ‪ ٢٣‬ﺭﻗـﻢ ‪،(٣٣‬‬ ‫ﻭﺍﻧ ﹸﻈ ‪‬ﺮ ﺃﻳﻀ‪‬ﺎ‪ :‬ﻣﱴ ﺍﻹﺻﺤﺎﺡ ‪ ٢٧‬ﺭﻗﻢ ‪) .٣٣‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ ﻟﻘﺪ ﻭﺭﺩﺕ ﰲ ﺍﳊﺪﻳﺚ ﺭﻭﺍﻳﺘﺎﻥ ﰲ ﺻﺪﺩ ﻋﻤﺮ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻬﻤﺎ ﺍﻟـﺴﻼﻡ‪:‬‬ ‫ﺇﺣﺪﺍﳘﺎ ﺗﺬﻛﺮ ﻋﻤﺮﻩ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﻋﺎﻣ‪‬ﺎ )ﺭﺍﺟ ‪‬ﻊ ﺍﳍﺎﻣﺶ ﻋﻠﻰ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ ‪١٤‬ﻣـﻦ ﻫـﺬﺍ‬ ‫ﺍﻟﻜﺘﺎﺏ(‪ .‬ﻭﺃﻣﺎ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻘﺪ ﻭﺭﺩﺕ ﰲ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ ﻻﺑﻦ ﺳﻌﺪ )ﺍ‪‬ﻠـﺪ‬ ‫ﺍﻟﺜﺎﱐ‪ ،‬ﺫِﻛﺮ ﻋ‪‬ﺮﺽ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻘﺮﺁ ﹶﻥ ﻋﻠﻰ ﺟﱪﻳﻞ ﻭﺍﻋﺘﻜﺎﻓﻪ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻗﹸﺒﺾ‬ ‫ﻓﻴﻬﺎ( ﻭﺗﺬﻛﺮ ﻋﻤﺮ‪‬ﻩ ﻣﺎﺋﺔ ﻭﲬﺴﺔ ﻭﻋﺸﺮﻳﻦ ﻋﺎﻣ‪‬ﺎ‪ ،‬ﻭﻧﺼﻬﺎ ﻛﺎﻵﰐ‪" :‬ﻋﻦ ﻳﺰﻳﺪ ﺑﻦ‬ ‫ﺯﻳﺎﺩ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻗﹸﺒﺾ ﻓﻴﻬﺎ ﻟﻌﺎﺋﺸﺔ‪ :‬ﺇﻥ ﺟﱪﻳـﻞ ﻛـﺎﻥ‬ ‫ﻳ‪‬ﻌﺮِﺽ ﻋﻠ ‪‬ﻲ ﺍﻟﻘﺮﺁ ﹶﻥ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺮﺓﹰ‪ ،‬ﻓﻘﺪ ﻋﺮ‪‬ﺽ ﻋﻠ ‪‬ﻲ ﺍﻟﻌﺎ ‪‬ﻡ ﻣﺮﺗﲔ‪ ،‬ﻭﺇﻧﻪ ﱂ ﻳﻜﻦ ﻧﱯ‬ ‫ﻒ ﻋﻤ ِﺮ ﺃﺧﻴﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻠﻪ‪ .‬ﻋﺎﺵ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻣﺎﺋـ ﹰﺔ ﻭﲬـﺴ‪‬ﺎ‬ ‫ﺇﻻ ﻋﺎﺵ ﻧﺼ ‪‬‬ ‫ﻭﻋﺸﺮﻳﻦ ﺳﻨ ﹰﺔ‪ .‬ﻭﻫﺬﻩ ﺍﺛﻨﺘﺎﻥ ﻭﺳﺘﻮﻥ ﺳﻨ ﹰﺔ‪ .‬ﻭﻣﺎﺕ ﰲ ﻧﺼﻒ ﺍﻟﺴﻨﺔ"‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﱯ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻭﺣﺪﻩ ﻗﺪ ﲨﻊ ﰲ ﺫﺍﺗﻪ ﺃﻣﺮﻳﻦ ﱂ ﳚﺘﻤﻌﺎ ﰲ ﻧ ‪‬‬ ‫ﻼ ﺃﻱ ﻋﺎﺵ ﻣﺎﺋﺔ ﻭﲬﺴﺔ‬ ‫ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺃﻭﳍﻤﺎ‪ :‬ﺃﻧﻪ ﻧﺎﻝ ﻋﻤﺮ‪‬ﺍ ﻣﻜﺘﻤ ﹰ‬ ‫ﻭﻋﺸﺮﻳﻦ ﻋﺎﻣ‪‬ﺎ؛ ﻭﺛﺎﻧﻴﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻡ ﺑﺴﻴﺎﺣﺔ ﺃﻛﺜﺮ ﺑﻠﺪﺍﻥ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻟﺬﻟﻚ‬ ‫‪‬ﺳﻤ‪‬ﻲ ﺑـ "ﺍﻟﻨﱯ ﺍﻟﺴ‪‬ﻴﺎﺡ"‪ .‬ﻭﺍﻟﺒﺪﻳﻬﻲ ﺃﻥ ﺍﳌﺴﻴﺢ ﻟﻮ ﻛﺎﻥ ﻗﺪ ﺭ‪‬ﻓﻊ ﺇﱃ‬ ‫ﺍﻟﺴﻤﺎﺀ ﻭﻋﻤﺮﻩ ﺛﻼﺛﺔ ﻭﺛﻼﺛﻮﻥ ﻋﺎﻣ‪‬ﺎ‪ ،‬ﻓﻠﻦ ﺗﺼ ‪‬ﺢ ﺇ ﹰﺫﺍ ﺭﻭﺍﻳﺔ "ﻣﺎﺋﺔ ﻭﲬﺴﺔ‬ ‫ﻭﻋﺸﺮﻳﻦ ﻋﺎﻣ‪‬ﺎ"‪ ،‬ﻛﻤﺎ ﱂ ﻳﻜﻦ ﺑﺎﺳﺘﻄﺎﻋﺘﻪ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺬﻩ ﺍﻟﺴﻴﺎﺣﺔ‬ ‫ﺍﻟﻄﻮﻳﻠﺔ ﰲ ﺣﻴﺎﺓ ﻗﺼﲑﺓ‪ :‬ﺛﻼﺛﺔ ﻭﺛﻼﺛﲔ ﻋﺎﻣ‪‬ﺎ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﱂ ﺗﺮﺩ ﰲ ﹸﻛﺘﺐ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﳝﺔ ﺍﳌﻮﺛﻮﻕ ‪‬ﺎ‬ ‫ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻫﻲ ﺷﻬﲑﺓ ﺑﲔ ﲨﻴﻊ ِﻓﺮﻕ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺷﻜﻞ ﺍﻟﺘﻮﺍﺗﺮ‬ ‫ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺘﺼﻮﺭ ﺃﻛﺜﺮ ﻣﻨﻪ‪ .‬ﻓﻘﺪ ﻭﺭﺩ ﰲ "ﻛﻨـﺰ ﺍﻟ ‪‬ﻌﻤ‪‬ﺎﻝ" ‪ -‬ﻭﻫﻮ‬ ‫ﷲ ﺗﻌﺎﱃ‬ ‫ﻛﺘﺎﺏ ﺟﺎﻣﻊ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ‪ -‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪" :‬ﺃﻭﺣﻰ ﺍ ُ‬ ‫ﺴﻰ ﺍﻧ‪‬ﺘ ِﻘ ﹾﻞ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ‪ ،‬ﻟﺌﻼ ﺗ‪‬ﻌ ‪‬ﺮﻑ‬ ‫ﺇﱃ ﻋﻴﺴﻰ ﺃ ﹾﻥ ﻳﺎ ﻋﻴ ‪‬‬ ‫ ‬ ‫ﻓﺘﺆ ﹶﺫﻯ"‪) .‬ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ ﺹ ‪ .. (٣٤‬ﺃﻱ ﺳﺎِﻓ ‪‬ﺮ ﻣﻦ ﺑﻠﺪ ﻵﺧﺮ ﻟﻜﻲ ﻻ‬ ‫ﻳﻌﺮﻓﻚ ﺃﺣﺪ ﻓﻴﺆﺫﻳﻚ‪.‬‬ ‫ﻛﻤﺎ ﻭﺭﺩﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ﺭﻭﺍﻳﺔ ﻋﻦ ﺟﺎﺑﺮ‪" :‬ﻛﺎﻥ ﻋﻴﺴﻰ ﺑﻦ‬ ‫ﻣﺮﱘ ﻳﺴﻴﺢ‪ ،‬ﻓﺈﺫﺍ ﺃﻣﺴﻰ ﹶﺃ ﹶﻛ ﹶﻞ ‪‬ﺑ ﹾﻘ ﹶﻞ ﺍﻟﺼﺤﺮﺍﺀ‪ ،‬ﻭﺷ ِﺮﺏ ﺍﳌﺎ َﺀ ﺍﻟﻘﹸﺮﺍﺡ"‪.‬‬ ‫)ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ ﺹ ‪.(٧١‬‬

‫ ﻛﻨـﺰ ﺍﻟ ‪‬ﻌﻤ‪‬ﺎﻝ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺣﺮﻑ ﺍﳍﻤﺰﺓ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﰲ ﺍﻷﺧـﻼﻕ‬ ‫ﻭﺍﻷﻓﻌﺎﻝ ﺍﶈﻤﻮﺩﺓ‪ ،‬ﻓﺼﻞ ﺧﻮﻑ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪) .٥٩٥٥‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ ‬

‫ﻭﺭﺩ ﰲ ﺍﻷﺻﻞ ﺳﻬﻮ‪‬ﺍ "ﻳﺸﺮﺏ"‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ ﺍﻟﻮﺍﺭﺩ ﰲ ﻧﺺ ﺍﳊﺪﻳﺚ ﻫـﻮ "ﺷـﺮﺏ"‪.‬‬

‫)ﻛﻨـﺰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺣﺮﻑ ﺍﳍﻤـﺰﺓ‪ ،‬ﺍﻟﺒـﺎﺏ ﺍﻷﻭﻝ ﰲ ﺍﻷﺧـﻼﻕ‬ ‫ﻭﺍﻷﻓﻌﺎﻝ ﺍﶈﻤﻮﺩﺓ‪ ،‬ﻓﺼﻞ ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﻟﺒﻼﻳﺎ ﻭﺍﳌﹶﻜﺎﺭﻩ‪ ،‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ ‪.٦٨٥٢‬‬ ‫)ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻭﻭﺭﺩﺕ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ﺭﻭﺍﻳ ﹲﺔ ﺃﺧﺮﻯ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻋـﻦ‬ ‫ﻱ‬ ‫ﺐ ﺷﻲ ٍﺀ ﺇﱃ ﺍﷲ ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﻗﻴﻞ‪ :‬ﺃ ‪‬‬ ‫ﺭﺳﻮﻝ ﺍﷲ ﻭﻧﺼ‪‬ﻬﺎ‪" :‬ﻗﺎﻝ‪ :‬ﹶﺃ ‪‬ﺣ ‪‬‬ ‫ﺷﻲﺀ ﺍﻟﻐﺮﺑﺎ ُﺀ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺬﻳﻦ ﻳﻔﺮ‪‬ﻭﻥ ﺑﺪﻳﻨﻬﻢ‪ ،‬ﻭﳚﺘﻤﻌﻮﻥ ﺇﱃ ﻋﻴﺴﻰ ﺑـﻦ‬ ‫ﻣﺮﱘ"‪) .‬ﺍ‪‬ﻠﺪ ﺍﻟﺴﺎﺩﺱ ﺻﻔﺤﺔ ‪ .. (٥١‬ﺃﻱ ﺍﻟﺬﻳﻦ ﻳﻔﺮ‪‬ﻭﻥ ﺑﺪﻳﻨﻬﻢ ﻣﻦ‬ ‫ﺑﻼﺩﻫﻢ ﻛﻤﺎ ﻓﻌﻞ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ‪.‬‬

‫ ﻣﻊ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﺪ ﻭﺭﺩ ﰲ ﻧﺴﺦ ﳐﺘﻠﻔﺔ ﺑﻜﻠﻤﺎﺕ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﻟﻘﺪ‬ ‫ﻭﺭﺩ ﺍﻟﻨﺺ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺃﻋﻼﻩ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٥١‬ﻣﻦ ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ ﻟﻜﻨــﺰ ﺍﻟ ‪‬ﻌﻤ‪‬ـﺎﻝ‬ ‫)ﻛﺘﺎﺏ ﺍﻟﻔﱳ ﻣﻦ ﻗﺴﻢ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻓﺼ ﹲﻞ ﰲ ﺍﻟﻮﺻﻴﺔ ﰲ ﺍﻟﻔﱳ( ﺍﳌﻄﺒﻮ ِﻉ ﻣﻦ ﻗِﺒﻞ ﺩﺍﺋـﺮﺓ‬ ‫ﺍﳌﻌﺎﺭﻑ ﺍﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﺣﻴﺪﺭ ﺁﺑﺎﺩ‪ ،‬ﺑﺎﳍﻨﺪ ﻋﺎﻡ ‪ ١٣١٣‬ﺍﳍﺠﺮﻱ‪ ،‬ﻏﲑ ﺃﻧﻪ ﱂ ﻳﺮﺩ ﰲ ﻧـﺺ‬ ‫ﺍﳊﺪﻳﺚ "ﻭﳚﺘﻤﻌﻮﻥ"‪ ،‬ﻭﺇﳕﺎ ﻭﺭﺩ ﻓﻴﻪ "ﳚﺘﻤﻌﻮﻥ"‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫‪@ @sÛbrÛa@lbjÛa‬‬ ‫ﰲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻦ ﹸﻛ‪‬ﺘﺐ ﺍﻟﻄﺐ‪‬‬ ‫ﻟﻘﺪ ﻭﺟﺪﻧﺎ ﺷﻬﺎﺩﺓ ﻋﻈﻴﻤﺔ ﻋﻠﻰ ﳒﺎﺓ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺕ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻫﻲ ﺗﺒﻠﻎ ﻣﻦ ﺍﻟﻘﻮ‪‬ﺓ ﲝﻴﺚ ﻻ ﻣﻨﺎﺹ ﻣﻦ ﻗﺒﻮﳍﺎ‪ ،‬ﺃﻻ ﻭﻫﻲ‬ ‫‪‬ﻭﺻﻔ ﹲﺔ ِﻃﺒﻴﺔ ﺗ‪‬ﺪﻋﻰ " ‪‬ﻣﺮ ‪‬ﻫ ‪‬ﻢ ﻋﻴﺴﻰ"؛ ﻭﻫﻲ ﻣﺴﺠ‪‬ﻠﺔ ﰲ ﻣﺌﺎﺕ ﺍﻟﻜﺘﺐ‬ ‫ﺍﻟﻄﺒﻴﺔ ﺍﻟﱵ ﺑﻌﻀﻬﺎ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﺍﳌﺴﻴﺤﻴـﲔ‪ ،‬ﻭﺑﻌﻀ‪‬ﻬﺎ ﻣﻦ ﻣﺆﻟﻔﺎﺕ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻭﺍ‪‬ﻮﺱ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻏﲑ ﺃﻥ ﻣﻌﻈﻤﻬﺎ‬ ‫ﻗﺪﳝﺔ ﺍﻟﻌﻬﺪ ﺟﺪ‪‬ﺍ‪.‬‬ ‫ﻭﻗﺪ ﺃﻛﱠﺪ ﺍﻟﺒﺤﺚ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ﻗﺪ ﺍﻧﺘﺸﺮﺕ ﺑﲔ ﻣﻼﻳـﲔ‬ ‫ﺍﻟﻨﺎﺱ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﺍﻧﺘﺸﺎﺭ‪‬ﺍ ﺷﻔﻬ‪‬ﻴﺎ‪ ،‬ﰒ ﺑﻌﺪ ﻓﺘﺮﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﺳﺠ‪‬ﻠﻮﻫﺎ‬ ‫ﺑﺎﻟﻜﺘﺎﺑﺔ؛ ﻭﻛﺎﻥ ﺃﻭ‪‬ﻝ ﻛﺘﺎﺏ ﺳﺠ‪‬ﻠﻬﺎ ﻫﻮ ﻛﺘﺎﺏ "ﺍﻟﻘﺮﺍﺑﺎﺩﻳﻦ" ﺍﻟﺬﻱ‬ ‫ﹸﺃﻟﱢﻒ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺮﻭﻣﻴﺔ ﰲ ﻋﺼﺮ ﺍﳌﺴﻴﺢ ﺑﻌﺪ ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ ﺑﻘﻠﻴﻞ‪.‬‬ ‫ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ )ﺃﻱ ﻣﺮﻫﻢ ﻋﻴﺴﻰ( ﻗﺪ‬ ‫ﺃﹸﻋﺪ‪‬ﺕ ﳉﺮﻭﺡ ﻋﻴﺴﻰ ‪ .‬ﰒ ﺗ‪‬ﺮ ِﺟ ‪‬ﻢ ﻛﺘﺎﺏ "ﺍﻟﻘﺮﺍﺑﺎﺩﻳﻦ" ﺑﻠﹸﻐﺎﺕ‬ ‫ﻋﺪﻳﺪﺓ ﺇﱃ ﺃﻥ ﲤﹼﺖ ﺗﺮﲨﺘﻪ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻋﺼﺮ ﺍﳌﺄﻣﻮﻥ ﺍﻟﺮﺷﻴﺪ‪.‬‬ ‫ﻭﻣﻦ ﻋﺠﺎﺋﺐ ﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻛﻞ ﻃﺒﻴﺐ ﺣﺎﺫﻕ‪ ،‬ﻣﺴﻴﺤ‪‬ﻴﺎ ﻛﺎﻥ ﺃﻭ‬ ‫ﻳﻬﻮﺩ‪‬ﻳﺎ ﺃﻭ ﳎﻮﺳ‪‬ﻴﺎ ﺃﻭ ﻣﺴﻠ ‪‬ﻤﺎ‪ ،‬ﻗﺪ ﺳﺠ‪‬ﻞ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ﰲ ﻛﺘﺎﺑﻪ‪،‬‬ ‫ﻭﺻﺮ‪‬ﺡ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ﻗﺪ ﺃﻋﺪ‪‬ﻫﺎ ﺍﳊﻮﺍﺭﻳﻮﻥ ﻣﻦ‬ ‫ ﺍﻟﻘﹶﺮﺍﺑﺎﺩﻳﻦ ﺃﻭ ﺍﻟﻘﹶﺮﺍﺑﺎﺫﻳﻦ ﺃﻭ ﺍ َﻷ ﹾﻗﺮ‪‬ﺑﺎﺫﻳﻦ ﺃﻭ ﺍ َﻷﻗﹾﺮﺍﺑﺎﺫﻳﻦ ﻫﻮ ﻋﻠ ‪‬ﻢ ﻣﺼﺎﺩﺭ ﺍﻷﺩﻭﻳـﺔ‬ ‫ـﺔ‪PHARMACOPOEIA :‬‬ ‫ـﺴﻤ‪‬ﻰ ﺑﺎﻹﳒﻠﻴﺰﻳــ‬ ‫ـﻀﲑﻫﺎ‪ ،‬ﻭﻳــ‬ ‫ـﺼﻬﺎ ﻭﲢــ‬ ‫ﻭﺧﺼﺎﺋــ‬ ‫ﻭﺃﻳﻀ‪‬ﺎ‪) .MATERIAMEDICA‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺃﺟﻞ ﻋﻴﺴﻰ ‪.‬‬ ‫ﺹ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻄﺒﻴﺔ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ‬ ‫ﻭﻳﺘﺒﻴ‪‬ﻦ ﺑﺎﻟﻨﻈﺮ ﰲ ﻛﺘﺐ ﺧﻮﺍ ‪‬‬ ‫ﻣﻔﻴﺪﺓ ﺟﺪ‪‬ﺍ ﰲ ﻋﻼﺝ ﺍﳉﺮﻭﺡ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻟﻀﺮﺏ ﺃﻭ ﺍﻟﺴﻘﻮﻁ ﺣﻴﺚ‬ ‫ﻒ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﳉﺮﻭﺡ ﻓﻮﺭ‪‬ﺍ‪ .‬ﻭﻣﻦ‬ ‫ﻳﺘﻮﻗﹼﻒ ﺑﺎﺳﺘﺨﺪﺍﻣﻬﺎ ﺍﻟﻨـﺰﻳ ‪‬‬ ‫ﺡ ﻣﻦ ﺍﻟﺘﻘﻴ‪‬ﺢ‬ ‫ﻣﻜﻮ‪‬ﻧﺎﺕ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ "ﺍﳌ ‪‬ﺮ" ﺍﻟﺬﻱ ﳛﻤﻲ ﺍﳉﺮ ‪‬‬ ‫ﻭﺍﻻﻟﺘﻬﺎﺏ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻣﻔﻴﺪ ﰲ ﻋﻼﺝ ﺍﻟﻄﺎﻋﻮﻥ ﻭﰲ ﲨﻴﻊ ﺃﻧﻮﺍﻉ‬ ‫ﺍﻟﺪﻣﺎﻣﻞ ﻭﺍﻟﺒﺜﻮﺭ‪ .‬ﻭﻻ ﻳﺘﺒﻴ‪‬ﻦ ﻟﻨﺎ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ﻗﺪ ﺗﻠﻘﹼﺎﻫﺎ‬ ‫ﺡ ﰲ ﺣﺎﺩﺛﺔ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﺃﻡ ﺃ‪‬ﺎ ﻗﺪ‬ ‫ﻋﻴﺴﻰ ﺑﺎﻟﻮﺣﻲ ﺑﻌﺪ ﺃﻥ ‪‬ﺟ ِﺮ ‪‬‬ ‫ﺃﹸﻋﺪ‪‬ﺕ ﺑﺈﺭﺷﺎﺩ ﻣﻦ ﻃﺒﻴﺐ‪ .‬ﻭﺇﻥ ﺑﻌﺾ ﳏﺘﻮﻳﺎ‪‬ﺎ ﻫﻲ ﻛﺎﻹﻛﺴﲑ ﰲ‬ ‫ﺍﻟﻄﺐ‪ ،‬ﻭﺧﺎﺻ ﹰﺔ " ﺍﳌ ‪‬ﺮ " ﺍﻟﺬﻱ ﻭﺭﺩ ﺫﻛﺮﻩ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻳﻀ‪‬ﺎ ‪.‬‬ ‫ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﺈﻥ ﺟﺮﻭﺡ ﺍﳌﺴﻴﺢ ﻛﺎﻧﺖ ﻗﺪ ﺍﻧﺪﻣﻠﺖ ﰲ‬ ‫ﺑﻀﻌﺔ ﺃﻳﺎﻡ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ‪ ،‬ﻓﺎﺳﺘﻌﺎﺩ ﻗﻮ‪‬ﺗﻪ ﻟﺪﺭﺟﺔ ﺃﻧﻪ ﺍﺳﺘﻄﺎﻉ‬ ‫ﺃﻥ ﻳﻘﻄﻊ ﻣﺴﺎﻓﺔ ‪ ٧٠‬ﻓﺮﺳﺨ‪‬ﺎ ﻣﻦ ﺃﻭﺭﺷﻠﻴﻢ ﺇﱃ ﺍﳉﻠﻴﻞ ﻣﺸ‪‬ﻴﺎ ﻋﻠﻰ‬ ‫ﺍﻷﻗﺪﺍﻡ‪ ،‬ﻭﰲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻘﻂ‪ .‬ﻭﻛﻔﻰ ﺛﻨﺎ ًﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ﺃﻥ ﺍﳌﺴﻴﺢ‬ ‫ﻛﺎﻥ ﻳ‪‬ﱪﺉ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ﻗﺪ ﺷﻔﺖ ﺍﳌﺴﻴ ‪‬ﺢ ﻧﻔﺴﻪ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺳﺠ‪‬ﻠﺖ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ﺗﺰﻳﺪ ﻋﻦ ﺃﻟﻒ‬ ‫ﻛﺘﺎﺏ‪ ،‬ﻭﺇﻥ ﺗﺴﺠﻴﻞ ﻗﺎﺋﻤﺘﻬﺎ ﻫﻨﺎ ﻣﺪﻋﺎ ﹲﺓ ﻟﻠﺘﻄﻮﻳﻞ‪ ،‬ﻷﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ‬ ‫ﺷﻬﲑﺓ ﺟﺪ‪‬ﺍ ﻋﻨﺪ ﺍﻷﻃﺒﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺪﺍﻭﻭﻥ ﺑﺎﻟﻄﺐ ﺍﻟﻴﻮﻧﺎﱐ ﻓﻼ ﺃﺭﻯ‬ ‫ﺩﺍﻋ‪‬ﻴﺎ ﻟﺘﺴﺠﻴﻞ ﺃﲰﺎﺀ ﲨﻴﻊ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺗﻬﺎ‪ ،‬ﺑﻞ ﺃﻛﺘﻔﻲ ﺑﺬﻛﺮ‬ ‫ﺑﻌﻀﻬﺎ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻣﺘﻮﻓﺮﺓ ﻟﺪﻳﻨﺎ‪ ،‬ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬

‫ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻄﺐ ﺍﻟﻴﻮﻧﺎﱐ ﻫﻮ ﻃﺮﻳﻘﺔ ﺍﻟﻌﻼﺝ ﺍﻟﱵ ﺗﺘﺄﺳﺲ ﻋﻠﻰ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻄﺒﻴـﺔ‬ ‫ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻟﻘﺪ ﺍﻃﻠﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺮﺏ ﻣﻦ ﺧﻼﻝ ﺍﻟﻜﺘﺐ ﺍﻟﻴﻮﻧﺎﻧﻴـﺔ‪ ،‬ﻭﻃﻮ‪‬ﺭﻭﻫـﺎ‬ ‫ﺑﺒﺤﻮﺛﻬﻢ ﺍﻟﻘﻴ‪‬ﻤﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫‪@ @òîjğ ĐÛa@knØÛa@÷ŠèÏ‬‬ ‫ﺍﻟﱵ ﺗﺘﻀﻤ‪‬ﻦ ﺫﻛﺮ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ" ﻭﺃﻧﻪ ﻗﺪ ﺃﹸﻋﺪ‪‬‬ ‫ﳌﻌﺎﳉﺔ ﺍﳉﺮﻭﺡ ﺍﳉﺴﺪﻳﺔ ﺍﻟﱵ ﺃﺻﻴﺐ ‪‬ﺎ ﻋﻴﺴﻰ ‬

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‫"ﺍﻟﻘﺎﻧﻮﻥ" ﻟﻠﺸﻴﺦ ﺍﻟﺮﺋﻴﺲ ﺃﰊ ﻋﻠﻲ ﺑﻦ ﺳﻴﻨﺎ ﺍ‪‬ﻠﹼﺪ ﺍﻟﺜﺎﻟﺚ‬ ‫ﺻﻔﺤﺔ ‪١٣٣‬‬ ‫"ﺷﺮﺡ ﺍﻟﻘﺎﻧﻮﻥ" ﻟﻠﻌﻼﻣﺔ ﻗﻄﺐ ﺍﻟﺪﻳﻦ ﺍﻟﺸﲑﺍﺯﻱ‪ ،‬ﺍ‪‬ﻠﹼﺪ ‪٣‬‬ ‫"ﻛﺎﻣﻞ ﺍﻟﺼﻨﺎﻋﺔ" ﻟﻌﻠ ‪‬‬ ‫ﻲ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍ‪‬ﻮﺳﻲ ﺍ‪‬ﻠﹼﺪ‪ ٢‬ﺻﻔﺤﺔ ‪٦٠٢‬‬ ‫"ﳎﻤﻮﻋﺔ ﺍﻟﺒﻘﺎﺋﻲ" ﶈﻤﻮﺩ ﳏﻤﺪ ﺇﲰﺎﻋﻴﻞ ﺍﳌﻠﻘﹼﺐ ﻋﻨﺪ ﺍﳋﺎﻗﺎﻥ‬ ‫ﺑـ ﻭﺍﻟﺪ ﳏﻤﺪ ﺑﻘﺎ ﺧﺎﻥ‪ ،‬ﺍ‪‬ﻠﺪ ‪ ٢‬ﺻﻔﺤﺔ ‪٤٩٧‬‬ ‫"ﺗﺬﻛﺮﺓ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ" ﻟﻠﺸﻴﺦ ﺩﺍﻭﺩ ﺍﻟﻀﺮﻳﺮ ﺍﻷﻧﻄﺎﻛﻲ ﺹ‪٣٠٣‬‬ ‫"ﺍﻟﻘﺮﺍﺑﺎﺩﻳﻦ ﺍﻟﺮﻭﻣﻲ"‪ ،‬ﻭﻗﺪ ﹸﺃﻟﱢﻒ ﺑﻌﺪ ﻋﺼﺮ ﺍﳌﺴﻴﺢ ﺑﻘﻠﻴﻞ ﻭﻧ‪‬ﻘﻞ‬ ‫ﺚ ﺃﻣﺮﺍﺽ ﺍﳉﻠﺪ‪.‬‬ ‫ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻋﻬﺪ ﺍﳌﺄﻣﻮﻥ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﲝ ﹸ‬ ‫"ﻋﻤﺪﺓ ﺍﶈﺘﺎﺝ" ﻷﲪﺪ ﺑﻦ ﺣﺴﻦ ﺍﻟﺮﺷﻴﺪﻱ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ‬ ‫ﺗﻠﺨﻴﺺ ﻷﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﻛﺘﺎﺏ ﻓﺮﻧﺴﻲ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻷﺩﻭﻳﺔ ﲟﺎ‬ ‫ﻓﻴﻬﺎ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ"‪.‬‬ ‫"ﻗﺮﺍﺑﺎﺩﻳﻦ ﻓﺎﺭﺳﻲ" ﻟﻠﻄﺒﻴﺐ ﳏﻤﺪ ﺃﻛﱪ ﺍﻷﺭﺯﺍﱐ‪ ،‬ﺃﻣﺮﺍﺽ ﺍﳉﻠﺪ‪.‬‬ ‫"ﺷﻔﺎﺀ ﺍﻷﺳﻘﺎﻡ" ‪ -‬ﺍ‪‬ﻠﺪ ‪ ٢‬ﺻﻔﺤﺔ ‪٢٣٠‬‬ ‫"ﻣﺮﺁﺓ ﺍﻟﺸﻔﺎﺀ" ﻟﻠﻄﺒﻴﺐ "ﻧﺘﻬﻮ ﺷﺎﻩ" ‪ -‬ﻧﺴﺨﺔ ﳐﻄﻮﻃﺔ ‪ -‬ﺃﻣﺮﺍﺽ ﺍﳉﻠﺪ‬ ‫"ﺫﺧﲑﺓ ﺧﻮﺍﺭﺯﻡ ﺷﺎﻫﻲ" ‪ -‬ﺃﻣﺮﺍﺽ ﺍﳉﻠﺪ‬ ‫"ﺷﺮﺡ ﺍﻟﻘﺎﻧﻮﻥ" ﻟﻠﺠﻴﻼﱐ ‪ -‬ﺍ‪‬ﻠﺪ ‪٣‬‬ ‫"ﺷﺮﺡ ﺍﻟﻘﺎﻧﻮﻥ" ﻟﻠﻘﺮﺷﻲ ‪ -‬ﺍ‪‬ﻠﺪ ‪٣‬‬ ‫"ﻗﺮﺍﺑﺎﺩﻳﻦ" ﻟ ‪‬ﻌﹶﻠﻮﻱ ﺧﺎﻥ ‪ -‬ﺃﻣﺮﺍﺽ ﺍﳉﻠﺪ‬ ‫"ﻋﻼﺝ ﺍﻷﻣﺮﺍﺽ" ﻟﻠﻄﺒﻴﺐ ﳏﻤﺪ ﺷﺮﻳﻒ ﺧﺎﻥ‪ ،‬ﺻﻔﺤﺔ ‪٨٩٣‬‬

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‫* "ﻗﺮﺍﺑﺎﺩﻳﻦ ﻳﻮﻧﺎﱐ"‪ -‬ﺃﻣﺮﺍﺽ ﺍﳉﻠﺪ‬ ‫* "ﲢﻔﺔ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺣﺎﺷﻴﺔ ﳐﺰﻥ ﺍﻷﺩﻭﻳﺔ" ﺻﻔﺤﺔ ‪٧١٣‬‬ ‫* "ﺍﶈﻴﻂ ﰲ ﺍﻟﻄﺐ" ﺻﻔﺤﺔ ‪٣٦٧‬‬ ‫* "ﺇﻛﺴﲑ ﺃﻋﻈﻢ" ﻟﻠﻄﺒﻴﺐ ﳏﻤﺪ ﺃﻋﻈﻢ ﺧﺎﻥ ﺍﳌﻠﻘﹼﺐ ﺑﻨﺎﻇﻢ ﺟﻬﺎﻥ‪،‬‬ ‫ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ﺻﻔﺤﺔ ‪٣٣١‬‬ ‫* "ﻗﺮﺍﺑﺎﺩﻳﻦ ﻣﻌﺼﻮﻣﻲ" ﻟﻠﻤﻌﺼﻮﻡ ﺑﻦ ﻛﺮﱘ ﺍﻟﺪﻳﻦ ﺍﻟﺸﻮﺳﺘﺮﻱ ﺍﻟﺸﲑﺍﺯﻱ‬ ‫* "ﻋ‪‬ﺠﺎﻟﺔ ﻧﺎﻓﻌﺔ" ﶈﻤﺪ ﺷﺮﻳﻒ ﺍﻟﺪﻫﻠﻮﻱ ﺻﻔﺤﺔ ‪٤١٠‬‬ ‫* "ﻃﺐ ﺷﱪﻱ" ﺍﳌﺴﻤ‪‬ﻰ ﺑـ "ﻟﻮﺍﻣﻊ ﺷﱪﻳﺔ" ﻟﻠﺴﻴﺪ ﺣﺴﲔ ﺷﱪ‬ ‫ﺍﻟﻜﺎﻇﻤﻲ ﺻﻔﺤﺔ ‪٤٧١‬‬ ‫* "ﳐﺰﻥ ﺳﻠﻴﻤﺎﱐ" ﺗﺮﲨﺔ ﺇﻛﺴﲑ ﻋﺮﰊ‪ ،‬ﺍﳌﺘﺮﺟﻢ ﳏﻤﺪ ﴰﺲ‬ ‫ﺍﻟﺪﻳﻦ ﺍﻟﺒﻬﺎﻭﻟﻔﻮﺭﻱ‪ ،‬ﺻﻔﺤﺔ ‪٥٩٩‬‬ ‫* "ﺷﻔﺎﺀ ﺍﻷﻣﺮﺍﺽ" ﺍﳌﺘﺮﺟﻢ ﺍﻟﻄﺒﻴﺐ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﻧﻮﺭ ﻛﺮﱘ ﺹ ‪٢٨٢‬‬ ‫* "ﻛﺘﺎﺏ ﺍﻟﻄﺐ ﺍﻟﺪﺍﺭﺍ ﺷﻜﻮﻫﻲ" ﻟﻨﻮﺭ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﻋﺒﺪ ﺍﳊﻜﻴﻢ‬ ‫ﻋﲔ ﺍﳌﻠﻚ ﺍﻟﺸﲑﺍﺯﻱ ﺻﻔﺤﺔ ‪٣٦٠‬‬ ‫* "ﻣﻨﻬﺎﺝ ﺍﻟﺪﻛﺎﻥ ﺑﺪﺳﺘﻮﺭ ﺍﻷﻋﻴﺎﻥ ﰲ ﺃﻋﻤﺎﻝ ﻭﺗﺮﻛﻴﺐ ﺍﳌﻨﺎﻓﻊ‬ ‫ﻟﻸﺑﺪﺍﻥ" ﺗﺄﻟﻴﻒ ﺃﻓﻼﻃﻮﻥ ﺍﻟﺪﻫﺮ ﻭﺭﺋﻴﺲ ﺍﻷﻭﺍﻥ ﺃﰊ ﺍﳌﻨﺎ ﺑﻦ‬ ‫ﺃﰊ ﻧﺼﺮ ﺍﻟﻌﻄﺎﺭ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺍﳍﺎﺭﻭﱐ )ﺍﻟﻴﻬﻮﺩﻱ(‪ ،‬ﺻﻔﺤﺔ ‪٨٦‬‬ ‫* "ﺯﺑﺪﺓ ﺍﻟﻄﺐ" ﻟﻺﻣﺎﻡ ﺃﰊ ﺇﺑﺮﺍﻫﻴﻢ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺣﺴﻦ ﺍﳊﺴﻴﲏ‬ ‫ﺍﳉﺮﺟﺎﱐ ﺻﻔﺤﺔ ‪١٨٢‬‬ ‫* "ﻃﺐ ﺃﻛﱪ" ﶈﻤﺪ ﺃﻛﱪ ﺍﻷﺭﺯﺍﱐ ﺻﻔﺤﺔ ‪٢٤٢‬‬ ‫* "ﻣﻴﺰﺍﻥ ﺍﻟﻄﺐ" ﶈﻤﺪ ﺃﻛﱪ ﺍﻷﺭﺯﺍﱐ ﺻﻔﺤﺔ ‪١٥٢‬‬ ‫* "ﺳﺪﻳﺪﻱ" ﻟﺮﺋﻴﺲ ﺍﳌﺘﻜﻠﹼﻤﲔ ﺇﻣﺎﻡ ﺍﶈﻘﻘﲔ ﺍﻟﺴﺪﻳﺪ ﺍﻟﻜﺎﺫﺭﻭﱐ‬ ‫ﺍ‪‬ﻠﺪ ‪ ٢‬ﺻﻔﺤﺔ ‪٢٨٣‬‬ ‫* "ﺍﳊﺎﺩﻱ ﺍﻟﻜﺒﲑ" ﻻﺑﻦ ﺯﻛﺮﻳﺎ ‪ -‬ﺃﻣﺮﺍﺽ ﺍﳉﻠﺪ‬ ‫* "ﻗﺮﺍﺑﺎﺩﻳﻦ" ﺍﺑﻦ ﺗﻠﻤﻴﺬ ‪ -‬ﺃﻣﺮﺍﺽ ﺍﳉﻠﺪ‬

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тАл* "я╗Чя║оя║Ня║Ся║Оя║йя╗│я╗ж" я║Ня║Ся╗ж я║Гя░К я║╗я║Оя║йя╗Х тАк -тАмя║Гя╗гя║оя║Ня║╜ я║Ня│Йя╗ая║ктАк.тАмтАм тАля╗ля║мя╗й я╗ля╗▓ я║Гя▓░я║Оя║А я║Ня╗Яя╗Ья║Шя║Р я║Ня╗Яя▒╡ я║Гя╗ня║ня║йтАкюабтАмя║Чя╗мя║О я╗Ыя╗ия╗дя╗оя║ля║ЭтАк .тАмя╗ня╗╗ я│Ья╗Фя╗░ я╗Ля╗ая╗░ я║Гя╗ля╗ЮтАм тАля║Ня╗Яя╗Мя╗ая╗втАк ╪МтАмя╗ня▓Юя║Оя║╗я║Ф я║Ня╗╖я╗Гя║Тя║Оя║АтАк ╪МтАмя║Гя╗е я╗гя╗Мя╗Ия╗в я╗ля║мя╗й я║Ня╗Яя╗Ья║Шя║Р я╗Ыя║Оя╗зя║Ц я║ЧтАкюабтАмя║кя║нтАкюаитАмя║▒ я░▓тАм тАля╗гя║кя║Ня║ня║▒ я║Ня│Мя║┤я╗ая╗дя▓Ф я║Ня╗Яя╗Ья║Тя▓Ся║У я░▓ я║Ня╗╖я║пя╗гя╗ия║Ф я║Ня╗Яя║┤я║Оя║Ся╗Шя║ФтАк ╪МтАмя╗ня║Гя╗е я╗Гя╗╝я║П я║Ня╗Яя╗Мя╗ая╗в я░▓тАм тАля║Гя╗ня║ня╗ня║Ся║О я║Гя╗│я╗АтАкюагтАмя║О я╗Ыя║Оя╗зя╗оя║Н я╗│я║кя║ня║│я╗отАкюаХтАмя║ОтАк .тАмя╗ня║Зя╗е я║Ня│Кя╗Ц я║Ня╗Яя║мя╗▒ я╗╗ я║Чя║╕я╗оя║Ся╗к я║╖я║Оя║Ля║Тя║Ф я╗гя╗жтАм тАля║Ня│Мя║Тя║Оя╗Яя╗Ря║Ф я╗ля╗о я║Гя╗е я╗Ля║╕я║оя║Ня║Х я║Ня│Мя╗╝я╗│┘Ая▓Ф я╗гя╗ж я║Ня╗Яя╗ия║Оя║▒ я░▓ я╗Ыя╗Ю я╗Чя║оя╗е я╗Зя╗ая╣╝я╗оя║Н я╗│я╗Дя╣╝я╗ая╗Мя╗оя╗етАм тАля║Х я║Ня╗╖я╗Яя╗оя╗С я╗гя╗ия╗мя╗в я╗Чя║к я║йя║ня║│я╗оя╗ля║О я╗гя╗жтАм тАля╗Ля╗ая╗░ я║Гя▓░я║Оя║А я╗ля║мя╗й я║Ня╗Яя╗Ья║Шя║РтАк ╪МтАмя╗ня║Гя╗е я╗гя║Мя║О ┘РтАм тАля║Гя╗ня│Ня║О я║Зя▒Г я║Бя║зя║оя╗ля║О╪Ы я╗ня║Зя╗зя╗ия║О я╗Яя╗ия║┤я║Шя╗Дя╗┤я╗К я║Ня╗Яя╗Шя╗оя╗Э я║Ся╗Ья╗Ю я▓в тАкюантАмя║к я║Зя╗зя╗к я╗Яя╗┤я║▓ я║Ся▓Ф я╗Ля╗ая╗дя║Оя║АтАм тАля║Гя╗ня║ня╗ня║Ся║О я╗ня║Бя║│я╗┤я║О я║Гя║г тАкюадтАмя║к я│Ъя╗мя╗Ю я║Гя▓░я║Оя║А я║Ся╗Мя║╛ я╗ля║мя╗й я║Ня╗Яя╗Ья║Шя║Р я║Ня╗Яя╗Мя╗Ия╗┤я╗дя║Ф я║Ня╗Яя╗оя║Ня║ня║йя║У я░▓тАм тАля╗ля║мя║Н я║Ня╗Яя╗Фя╗мя║оя║▒тАк .тАмя╗ня░▓ я║Ня╗Яя╗Мя║╝я║о я║Ня╗Яя║мя╗▒ я╗Ыя║Оя╗зя║Ц я║Ня╗╖я╗зя║кя╗Яя║▓ я╗ня╗Чя║┤я╗Дя╗дя╗оя╗зя╗┤я║ФтАм тАля╗ня║╖я╗ия╗Дя║оя╗│я╗ж я║ЧтАкюабтАмя╗Мя║Шя▒к я╗Чя║Тя╗ая║Ф я╗Яя╗Дя╗╝я║П я║Ня╗Яя╗Мя╗ая╗втАк ╪МтАмя╗Ыя║Оя╗е я║Гя╗л я╣╕я╗Ю я║Гя╗ня║ня║Ся║О я╗│я║кя║ня║│я╗оя╗е я║Ся╗Ья╗ЮтАм тАля║П "я║Ня╗Яя╗Шя║Оя╗зя╗оя╗е" я╗╖я░К я╗Ля╗ая╗▓ я║Ся╗ж я║│я╗┤я╗ия║О тАк -тАмя╗ня╗ля╗о я╗Ыя║Шя║Оя║ПтАм тАля║╖я╗Ря╗Т я╗ня║╖я╗оя╗Х я╗Ыя║Шя║О тАкюаатАмтАм тАля╗Ля╗Ия╗┤я╗в я░▓ я║Ня╗Яя╗Дя║Р я╗ня╗│я║Шя╗Ая╗дтАкюаетАмя╗ж я╗ня║╗я╗Фя║Ф "я╗гя║оя╗ля╗в я╗Ля╗┤я║┤я╗░" тАк -тАмя╗ня╗Ыя║мя╗Яя╗Ъ я╣╕я╗ЫтАкюабтАмя║ШтАкюаатАмя║Тя╗ктАм тАля║Ня╗╖я║зя║оя╗п я╗гя║Ья╗Ю "я║Ня╗Яя║╕я╗Фя║Оя║А" я╗н"я║Ня╗╣я║╖я║Оя║ня║Ня║Х" я╗н"я║Ня╗Яя║Тя║╕я║Оя║ня║Ня║Х" я║Ня╗Яя▒╡ я║Чя║Тя║дя║Ъ я░▓тАм тАля╗Ля╗ая╗в я║Ня╗Яя╗Дя║Тя╗┤я╗Мя║Ф я╗ня║Ня╗Яя╗Фя╗ая║┤я╗Фя║Ф я╗ня║Ня╗Яя╗ия║ая╗оя╗б я╗ня╗Пя▓Ся╗ля║ОтАк .тАмя╗Ыя╗дя║О я╗Ыя║Оя╗зя╗оя║Н я╗│я║кя║ня║│я╗оя╗е я╗ля╗ия║Оя╗ЩтАм тАля╗гя║О я║Гя╗Яя▒ая╗Фя╗к я║Гя╗н я║Чя║оя▓ия╗к я╗гя╗ж я║Ня╗Яя╗ая╗Ря║Ф я║Ня╗Яя╗┤я╗оя╗зя║Оя╗зя╗┤я║Ф я╗Ыя║Тя║О тАкюабтАмя║н я║Ня╗Яя╗Мя╗ая╗дя║Оя║А я╗Ыя║Дя░К я╗зя║╝я║о я║Ня╗Яя╗Фя║Оя║ня║Ня░КтАм тАля╗ня║Гя░К я║ня│Ыя║Оя╗е я╗ня║Зя║│я║оя║Ня║Ля╗┤я╗Ю я╗ня║Ыя║Оя║Ся║Ц я║Ся╗ж я╗Чя║оя║У я╗ня║гя╗ия▓Ф я║Ся╗ж я║Зя║│я║дя║Оя╗Х я╗ня╗Пя▓Ся╗ля╗втАк.тАмтАм тАля╗ня╗гя╗ж я║Ня│Мя║Жя╗Ыя╣╝я║к я║Гя╗е я║Чя╗Ья╗оя╗е я║Чя║оя║Ня║Яя╗в я╗ля║мя╗й я║Ня╗Яя╗Ья║Шя║Р я╗гя╗оя║Яя╗оя║йя║У я║Зя▒Г я║Ня╗Яя╗┤я╗оя╗б я░▓ я║Ся╗Мя║╛тАм тАля╗гя╗ия║Оя╗Гя╗Ц я║Гя╗ня║ня╗ня║Ся║ОтАк .тАмя╗ня▓Яя║О я║Гя╗е я║Ня│Мя╗ая╗оя╗Щ я║Ня│Мя║┤я╗ая╗дя▓Ф я╗Ыя║Оя╗зя╗оя║Н я║Чя╗отАкюаетАмя║Ня╗Чя▓Ф я╗Яя╗ая╗ия╗мя╗оя║╜ я║Ся║Оя╗Яя╗Дя║РтАм тАля╗ня╗Пя▓Ся╗й я╗гя╗ж я║Ня╗Яя╗Мя╗ая╗оя╗бтАк ╪МтАмя╗Уя╗Шя║к я║Ня╗ля║Ш тАкюаетАмя╗дя╗оя║Н я║Ся║Шя╗Мя║оя╗│я║Р я║Гя║Яя╗оя║й я║Ня╗Яя╗Ья║Шя║Р я║Ня╗Яя╗┤я╗оя╗зя║Оя╗зя╗┤я║Ф я║Ня╗ля║Шя╗дя║О тАкюагтАмя╗гя║ОтАм тАля║Ся║Оя╗Я тАкюагтАмя╗Ря║О╪Ы я╗ня╗Чя║к я╗Зя╗ая╣╝я║Ц я║Ня│Ля╗╝я╗Уя║Ф я╗гя║┤я║Шя╗д тАкюаетАмя║о я╣░я║У я╗Яя╗Фя║Шя║оя║У я║Гя╗Гя╗оя╗Э я░▓ я╗Ля╗мя║к я╗гя╗ая╗оя╗Щ я╗Ыя║Оя╗зя╗оя║НтАм тАля║Р я╗гя╗ия╗мя╗в я░▓ я║Чя╗оя║│я╗┤я╗К я║ня╗Чя╗Мя║Ф я│Ся╗ая╗Ья║Шя╗мя╗в╪Ы я╗ня╗╖я║Яя╗ЮтАм тАля║Зя▒Г я║Чя╗оя║│я╗┤я╗К я║Бя╗Уя║Оя╗Х я║Ня╗Яя╗Мя╗ая╗в я║Гя║н я╣╢я╗П тАкюаатАмтАм тАля║ля╗Яя╗Ъ я▒В я╗│я╗ШтАкюаатАмя╗ия╗Мя╗оя║Н я║Ся║Шя╗Мя║оя╗│я║Р я║Ня╗Яя╗Ья║Шя║Р я║Ня╗Яя╗┤я╗оя╗зя║Оя╗зя╗┤я║Ф я╗Уя║дя║┤я║РтАк ╪МтАмя║Ся╗Ю я║Ня║│я║Шя║кя╗Ля╗оя║Н я╗гя╗жтАм тАля║Р я╗гя╗Ря║оя╗│я║ФтАк ╪МтАмя╗ня╗Ыя╗ая╣╝я╗Фя╗оя╗ля╗втАм тАля║Ня│Ня╗ия║к я╗Ыя║Тя║Оя║н я╣╕я╗Ыя╗мтАкюаетАмя║Оя╗е я║Ня│Ня╗ия║кя╗ня║▒ я╗ня║Гя╗Л я╣╢я╗Дя╗оя╗ля╗в я║ня╗ня║Ня║Ч тАкюаатАмтАм тАля║Ся║Шя║оя▓ия║Ф я╗Ыя║Шя║Р я║Ня╗Яя╗Дя║Р я╗ня╗Пя▓Ся╗й я╗гя╗ж я║Ня╗Яя╗Мя╗ая╗оя╗бтАк .тАмя╗ня╗гя╗ж я║Гя╗Ля╗Ия╗в я╗гя╗ия╗ж я╗ля║Жя╗╗я║А я║Ня│Мя╗ая╗оя╗ЩтАм

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‫ﻋﻠﻰ ﻃﻼﺏ ﺍﳊﻖ ﺃ‪‬ﻢ ﻗﺎﻣﻮﺍ ﻋﻠﻰ ﺗﺮﺍﺟﻢ ﺍﻟﻜﺘﺐ ﺍﻟﺮﻭﻣﻴﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ‬ ‫ﺍﻟﱵ ﺗﺘﻀﻤ‪‬ﻦ ﺃﻳﻀ‪‬ﺎ ﻭﺻﻔﺔ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ" ﺣﻴﺚ ﺫﹸﻛﺮ ﻓﻴﻬﺎ ﺑﺼﻮﺭﺓ‬ ‫ﻭﺍﺿﺤﺔ ﺃﻥ ﻫﺬﺍ ﺍﳌﺮﻫﻢ ﻗﺪ ﺃﹸﻋ ‪‬ﺪ ﳌﻌﺎﳉﺔ ﺟﺮﻭﺡ ﻋﻴﺴﻰ ‪.‬‬ ‫ﳊﺬﹼﺍﻕ ﰲ ﺍﻟﻌﻬﺪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﺜﺎﺑﺖ‬ ‫ﻭﳑﺎ ﳚﺪﺭ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻷﻃﺒﺎﺀ ﺍ ﹸ‬ ‫ﺑﻦ ﻗﺮﺓ ﻭﺣﻨﲔ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺍﻟﺒﺎﺭﻋﲔ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺑﺮﺍﻋ‪‬ﺘﻬﻢ ﰲ‬ ‫ﺍﻟﻄﺐ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻌﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻋﻨﺪﻣﺎ ﻗﺎﻣﻮﺍ ﺑﺘﻌﺮﻳﺐ ﺍﻟﻘﺮﺍﺑﺎﺩﻳﻦ‬ ‫ﺍﻟﻴﻮﻧﺎﱐ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﻭﺻﻔ ﹶﺔ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ"‪ ،‬ﺳﺠ‪‬ﻠﻮﺍ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‬ ‫"ﺷﻠﻴﺨﺎ" ‪ -‬ﺃﻱ ﺍﺛﻨﺎ ﻋﺸﺮ ‪ -‬ﻛﻤﺎ ﻫﻲ ﺩﻭﻥ ﺗﻌﺮﻳﺒﻬﺎ‪ ،‬ﻛﻲ ﺗﻈ ﹼﻞ ﺇﺷﺎﺭ ﹰﺓ‬ ‫ﺇﱃ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻣﺘﺮ ‪‬ﺟﻢ ﻣﻦ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ؛ ﻓﻠﺬﻟﻚ ﲡﺪﻭﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬ ‫ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺑﻌﻴﻨﻬﺎ ﰲ ﻣﻌﻈﻢ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺍﳌﺘﺮﺟ‪‬ﻤﺔ‪.‬‬ ‫ﻭﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻘﺪﳝﺔ ﺣﺮﻳﺔ ﺑﺎﻟﺘﻘﺪﻳﺮ ﺍﻟﻌﻈﻴﻢ ﺩﻭﻥ‬ ‫ﺷﻚ‪ ،‬ﺇﺫ ﺗﻨﻜﺸﻒ ‪‬ﺎ ﺃﺳﺮﺍﺭ ﺗﺎﺭﳜﻴﺔ ﻫﺎﻣ‪‬ﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻌﺘﻴﻘﺔ ‪-‬‬ ‫ﺍﻟﱵ ﻇﻠﺖ ﻣﻌﺮﻭﻓﺔ ﻟﺪﻯ ﻋﺸﺮﺍﺕ ﺍﳌﻼﻳـﲔ ﰲ ﻛﻞ ﻗﺮﻥ ﺑﺎﺳﺘﻤﺮﺍﺭ‪،‬‬ ‫ﻭ ‪‬ﺩﺭ‪‬ﺳﺖ ﰲ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻜﱪﻯ‪ ،‬ﻭﻻ ﺗﺰﺍﻝ ﺑﺎﻗﻴﺔ ﰲ ﻣﻨﺎﻫﺞ ﺍﳌﺪﺍﺭﺱ ‪-‬‬ ‫ﻑ ﺍﳌﺮﺍﺕ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻘﻮﺩ ﻭﺍﻟﻜﺘﺎﺑﺎﺕ‬ ‫ﻫﻲ ﺃﲰﻰ ﻣﻜﺎﻧﺔ ﻭﺃﺟ ﹼﻞ ﺷﺮﹰﻓﺎ ﺁﻻ ‪‬‬ ‫ﺍﻷﺛﺮﻳﺔ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻨﻘﻮﺩ ﻭﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻷﺛﺮﻳﺔ ﲢﺘﻤﻞ ﺍﻟﺘﺰﻳﻴﻒ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ -‬ﺍﻟﱵ ﻇﻠﹼﺖ ﻣﻨﺬ ﺑﺪﺍﻳﺘﻬﺎ ﻣﻌﺮﻭﻓﺔ ﻟﺪﻯ ﻋﺸﺮﺍﺕ‬ ‫ﺍﳌﻼﻳـﲔ‪ ،‬ﻭﻛﺎﻥ ﻭﻻ ﻳﺰﺍﻝ ﻛ ﱡﻞ ﺷﻌﺐ ﳏﺎﻓ ﹰﻈﺎ ﻋﻠﻴﻬﺎ ﺣﺎﺭ ‪‬ﺳﺎ ﳍﺎ‪ -‬ﺗ ‪‬ﻌ ‪‬ﺪ‬ ‫ﺕ ﻋﻈﻴﻤ ﹰﺔ ﲝﻴﺚ ﺗﺘﻀﺎﺀﻝ ﺃﻣﺎﻣﻬﺎ ﺷﻬﺎﺩ ﹸﺓ ﺍﻟﻨﻘﻮﺩ ﻭﺍﻷﺣﺠﺎﺭ‪ .‬ﻭﺇﺫﺍ‬ ‫ﺷﻬﺎﺩﺍ ٍ‬ ‫ﺴ ‪‬ﻤﻮﺍ ﻟﻨﺎ ﺃﻳ ﹶﺔ ﻗﻄﻌﺔ ﻧﻘﺪﻳﺔ ﺃﻭ ﻟﻮﺣﺔ ﺃﺛﺮﻳﺔ ﻧﺎﻟﺖ ﻣﻦ ﺍﻟﺬﻳﻮﻉ‬ ‫ﺍﺳﺘﻄﻌﺘﻢ ﻓ ‪‬‬ ‫ﻭﺍﻟﺼﻴﺖ ﻣﺎ ﻧﺎﻟﻪ ﻛﺘﺎﺏ "ﺍﻟﻘﺎﻧﻮﻥ" ﻷﰊ ﻋﻠﻲ ﺑﻦ ﺳﻴﻨﺎ!‬ ‫ﻭﺇﺫﹰﺍ ﻓﺈﻥ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ" ﻟﺸﻬﺎﺩﺓ ﻋﻈﻤﻰ ﻟﻄﻼﺏ ﺍﳊﻖ‪ .‬ﻭﺇ‪‬ﻢ ﺇﻥ‬ ‫ﱂ ﻳﻘﺒﻠﻮﺍ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻓﺴﻮﻑ ﺗﺴﻘﻂ ﲨﻴﻊ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻣﻦ‬ ‫ﺩﺭﺟﺔ ﺍﻻﻋﺘﺒﺎﺭ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﺬﻛﺮ ﻫﺬﺍ ﺍﳌﺮﻫﻢ ﻳﺒﻠﻎ ﻋﺪﺩﻫﺎ‬ ‫ﺇﱃ ﺍﻟﻴﻮﻡ ﺣﻮﺍﱄ ﺃﻟﻒ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻗﺪ ﺫﺍﻉ ﺻﻴﺖ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﻣﺆﻟﹼﻔﻴﻬﺎ‬

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тАля║Ся▓Ф я╗Ля║╕я║оя║Ня║Х я║Ня│Мя╗╝я╗│┘Ая▓Ф я╗гя╗ж я║Ня╗Яя╗ия║Оя║▒╪Ы я╗н тАкюаатАмя╗гя╗ж я║ня╗Уя║╛ я╗ля║мя║Н я║Ня╗Яя▒кя╗ля║Оя╗е я║Ня╗Яя║Тя║кя╗│я╗мя╗▓тАм тАля║Ня│Йя╗ая╗▓ я╗ня║Ня╗Яя╗Шя╗оя╗▒ я╗Ыя║Оя╗е ┘Ря╗гя╗ж я╣╢я║Гя╗Л тАкюаатАмя║кя╗п я║Гя╗Ля║кя║Ня║А я╗Ля╗ая╗в я║Ня╗Яя║Шя║Оя║ня╗│я║жтАк .тАмя╗ня╗Ыя╗┤я╗Т я│Ъя╗оя║п я╗Пя║╛тАм тАля║Ня╗Яя╗ия╗Ия║о я╗Ля╗ж я╗ля║мя║Н я║Ня╗Яя▒кя╗ля║Оя╗е я║Ня╗Яя╗Мя╗Ия╗┤я╗в я║Чя╗МтАкюаетАмя╗ия║ШтАкюагтАмя║О я╗ня║Зя║Яя║дя║Оя╗Уя║О╪Я! я╗ня╗ля╗Ю я╗│я║┤я╗оя╗Н я╗Яя╗ия║О я║Гя╗етАм тАля╗зтАкюабтАмя║┤я╗▓я║А я║Ня╗Яя╗Ия╗ж тАкюаТтАмя║мя╗й я║Ня╗Яя║╕я╗мя║Оя║йя║У я║Ня╗Яя╗Ья▒кя╗п я║Ня╗Яя▒╡ я║ЧтАкюабтАмя║дя╗┤я╗В я╗Ыя║Оя╗Яя║кя║Ня║Ля║оя║У я║Ся║Вя║│я╗┤я║ОтАм тАля╗ня║Гя╗ня║ня╗ня║Ся║ОтАк ╪МтАмя╗ня║Чя║Шя║Дя║│я║▓ я╗Ля╗ая╗░ я╗гя║О я╗Чя║Оя╗Яя╗к я╗Ыя║Тя║Оя║н я╗Уя╗╝я║│я╗Фя║Ф я║Ня╗Яя╗┤я╗мя╗оя║й я╗ня║Ня│Мя║┤я╗┤я║дя╗┤┘Ая▓ФтАм тАля║б я║Ня╗Яя║Тя║Оя║гя║Ья▓ФтАк ╪МтАмя║Зя▒Г я╗ля║мя╗й я║Ня╗Яя║╕я╗мя║Оя║йя║УтАм тАля╗ня║НтАкюаСтАмя╗оя║▒ я╗ня║Ня│Мя║┤я╗ая╗дя▓ФтАк .тАмя╗Уя╗мя╗ая╗втАк ╪МюаитАмя╗│я║О я║Гя║ня╗ня║Н тАкюаатАмтАм тАля║Ня│Мя║Ья╗ая╗░тАк ╪МтАмя╗ня╗У я▒вя╗Ья║оя╗ня║Н я║Яя╗┤ тАкюагтАмя║кя║НтАк ╪МтАмя║Гя╗│я╗мя║О я║Ня│Мя╗ия║╝я╗Фя╗оя╗етАк ╪МтАмя░▓ я╗ля║мя╗й я║Ня╗Яя╗Шя╗Ая╗┤я║Ф! я╗Уя╗мя╗Ю я╗гя║Ь я╣╕я╗Ю я╗ля║мя╗йтАм тАля║╜ я╗ня║Ня╗╣я│Шя║Оя╗Э╪Я! я╗ня╗ля╗Ю я╗│я╗ая╗┤я╗Ц я║Ся╗ия║О я║Гя╗╗ я╗зя║┤я║Шя╗Ая╗▓я║АтАм тАля║Ня╗Яя║Тя╗┤я╗ия║Ф я║Ня╗Яя╗ия╗┤тАкюамтАмя║оя║У я║Чя║┤я║Шя║д тАкюаетАмя╗Ц я║Ня╗╣я╗Ля║оя║Н тАкюаатАмтАм тАлтАкюаТтАмя║мя╗й я║Ня╗Яя║╕я╗дя║▓ я║Ня│Мя║╕я║оя╗Чя║Ф я╗Яя╗ая║дя╗Ц╪Я!тАм тАля╗ня╗гя╗ж я║Ня╗Яя╗оя╗ля╗в я║Ня╗Яя║Тя║Оя╗Гя╗Ю я║Ня╗Яя║мя╗▒ я╗╗ я║Гя║│я║Оя║▒ я╗Яя╗к я║Гя╗е я║Ня│Мя║┤я╗┤я║в я║ня▓Яя║О я║Гя╣╕я║╗я╗┤я║Р я║Ся║Шя╗ая╗ЪтАм тАля║Ня│Йя║оя╗ня║б я╗Чя║Тя╗Ю я║Ня╗Яя╗ия║Тя╗оя║УтАк ╪МтАмя║Гя╗н я║Гя╗зя╗к я║Гя║╗я╗┤я║Р тАкюаТтАмя║О я░▓ я║пя╗гя╗ж я╗зя║Тя╗оя║Чя╗к я╗ня╗Яя╗Ья╗ия╗мя║О я╗Яя╗┤я║┤я║ЦтАм тАля╗зя║Оя▓бя║Ф я╗Ля╗ж я║гя║Оя║йя║Щ я║Ня╗Яя║╝я╗ая╗┤я║РтАк ╪МтАмя╗ня║Зя│Хя║О я║ЯтАкюабтАмя║оя║гя║Ц я╗│я║кя║Ня╗й я╗ня║ня║Яя╗╝я╗й я║Ся║┤я║Тя║Р я║Бя║зя║отАк╪МтАмтАм тАля╗╝╪Ы я╗Уя╣╕я║Д ┘Ря╗Л тАкюаетАмя║к я╗Яя║мя╗Яя╗Ъ "я╗гя║оя╗ля╗втАм тАля╗Ыя║Дя╗е я╗│я╗Ья╗оя╗е я╗Чя║к я║│я╗Шя╗В я╗гя╗ж я╗Ля╗ая╗░ я║│я╗Дя║в я║Ся╗┤я║Ц я╗гя║Ь я╣░тАм тАля╗Ля╗┤я║┤я╗░"! я║Гя╗Чя╗оя╗Э я║Зя╗зя╗к я╗ня╗ля╗в я║Ся║Оя╗Гя╗Ю я╗╖я╗е я╗ля║мя╗й я║Ня╗Яя╗оя║╗я╗Фя║Ф я║Чя║Шя╗Ая╗дя╗ж я║ля╗Ыя║отАм тАля║Ня│Кя╗оя║Ня║ня╗│┘Ая▓Ф я║Гя╗│я╗АтАкюагтАмя║ОтАк ╪МтАмя║Ня╗Яя║мя╗│я╗ж я▒В я╗│я╗Ья╗ж я│Ня╗в я╗ня║Яя╗оя║й я╗Чя║Тя╗Ю я╗зя║Тя╗оя║Чя╗к тАк ╪МтАмя╗ня╗Ыя╗ая╗дя║ФтАм тАл"я║╖я╗ая╗┤я║ия║О" я║Ня╗Яя╗┤я╗оя╗зя║Оя╗зя╗┤я║Ф тАк -тАмя╗ня╗гя╗Мя╗ия║Оя╗ля║О я║Ня║Ыя╗ия║О я╗Ля║╕я║отАк -тАмя╗гя║О я║пя║Ня╗Яя║Ц я╗гя╗оя║Яя╗оя║йя║У я░▓ я╗ля║мя╗йтАм тАл я╗Яя╗Шя║к я╗ня║ня║йя║Х я╗ля║мя╗й я║Ня╗Яя╗Ья╗ая╗дя║Ф я░▓ я╗гя║╝я║Оя║йя║н я│Ря║Шя╗ая╗Фя║Ф я║Ся╗Шя║оя║Ня║Ая║Ня║Х я│Ря║Шя╗ая╗Ф┘Ая║Ф я╗гя║Ь┘Ая╗ЮтАк :тАмя║╖┘Ая╗ая╗┤я║ия║ОтАк╪МтАмтАм тАля╗ня║йя║╖я╗ая╗┤я║ия║О я╗ня║│я╗ая╗┤я║ия║ОтАк ╪МтАмя╗ня╗Чя║к я╗Чя║Оя╗Э я║│я╗┤я║кя╗зя║О я║Гя▓кя║к я░▓ я╗Ыя║Шя║Оя║П я╗Яя╗к я║Бя║зя║о "я║│я║Ц я║Ся║Ш┘Ая║╕я║Оя╗е"тАм тАл)я║Гя╗▒ я║Ня╗Яя╗Шя╗оя╗Э я║Ня│Кя╗Ц(тАк" :тАмя╗Яя╗Мя╗ая╗мя║О я╗Ыя╗ая╗дя║Ф я╗│я╗оя╗зя║Оя╗зя╗┤я║Ф я║Гя╗н я╗Ля▒кя╗│я║Ф"тАк.тАмтАм тАля╗ня╗Чя║к я╗ня║Яя║кя╗зя║О я░▓ я║Ня╗╡я║ня║Ня╗гя╗┤я║Ф я╗Ыя╗ая╗дя║Ф )я║╖я╗ая╗┤я║дя║О( я╗ня░▓ я║Ня╗Яя╗Мя▒кя╗│я║Ф )я║╖я╗ая╗┤я║в( я▓Яя╗Мя▓О я║Ня╗Яя║оя║│я╗оя╗Э╪Ы я╗Ля╗ая╗дтАкюагтАм┘Ая║ОтАм тАля║Гя╗е "я║Ня│Кя║Оя║А" я╗Ыя║Ья▓СтАкюагтАмя║Н я╗гя║О я║Чя╗ия╗Шя╗ая║Р "я║зя║О ┘Ля║А" я░▓ я╗ля║Оя║Чя▓Ф я║Ня╗Яя╗ая╗Ря║Шя▓ФтАк .тАмя╗ня╗╗ я║Яя║оя╗б я║Гя╗е я╗ля║мя╗й я║Ня╗Яя╗Ья╗ая╗дя║Ф я║Зя║╖┘Ая║Оя║ня║УтАм тАля╗ня║Ня║┐я║дя║Ф я║Зя▒Г я║Ня│Кя╗оя║Ня║ня╗│┘Ая▓Ф я║Ня╗╗я║Ыя▓П я╗Ля║╕я║о я║Ня╗Яя║мя╗│я╗ж я║Гя╗Ля║ктАкюаетАмя╗ня║Н я║Ня│Мя║оя╗ля╗втАк .тАмя╗Уя╗Шя║к я╗Чя║Оя╗Э я║Ня╗Яя║╕я╗┤я║ж я║Ня╗Яя║оя║Ля╗┤я║▓ я░▓тАм тАля║Ня╗Яя╗Дя║Р я║Гя║Ся╗о я╗Ля╗ая╗▓ я║Ся╗ж я║│я╗┤я╗ия║О я░▓ я╗Ыя║Шя║Оя║Ся╗к я║Ня╗Яя║╕я╗мя▓С "я║Ня╗Яя╗Шя║Оя╗зя╗оя╗е я░▓ я║Ня╗Яя╗Д┘Ая║Р" )я║НтАкюаСтАмя╗а┘Ая║к я║Ня╗Яя║Ья║Оя╗Я┘Ая║ЪтАк╪МтАмтАм тАля║Ня╗Яя╗Ья║Шя║Оя║П я║Ня╗Яя║оя║Ня║Ся╗КтАк ╪МтАмя║Ня│Мя╗Шя║Оя╗Яя║Ф я║Ня│Кя║Оя║йя╗│я║Ф я╗Ля║╕я║оя║УтАк ╪МтАмя░▓ я║Ня│Мя║оя║Ня╗ля╗в я╗ня║Ня╗Я┘Ая╗Ая╗дя║Оя║йя║Ня║ХтАк ╪МтАмя╗Гя║Тя╗М┘Ая║Ф я╗г┘Ая║╝я║оя╗│я║ФтАм тАля║╣ тАк (┘д┘а┘етАмя╗гя║О я╗зя║╝я╗ктАк" :тАмя╗гя║оя╗ля╗в я║Ня╗Яя║оя║│я╗ЮтАк :тАмя╗ня╗ля╗о я║йя║╖я╗ая╗┤я║ия║ОтАк ╪МтАмя║Гя╗▒ я╗гя║оя╗ля╗в я║Ня│Кя╗оя║Ня║ня╗│┘Ая▓ФтАк ╪МтАмя╗ня╗│тАкюабтАмя╗Мя║оя╗СтАм тАля▓Яя║оя╗ля╗в я║Ня╗Яя║░я╗ля║оя║У я╗ня▓Яя║оя╗ля╗в я╗гя╗ия║кя╗│я║ОтАк .тАмя╗ня╗ля╗о я╗гя║оя╗ля╗в я╗│тАкюабтАмя║╝я╗ая║в я║Ся║Оя╗Яя║оя╗Уя╗Ц я║Ня╗Яя╗ия╗оя║Ня║╗ тАкюаатАмя▓С я║Ня╗Яя║╝я╗Мя║Тя║Ф я╗ня║Ня│Ля╗ия║Оя║пя╗│я║отАм

тАля║Ня╗Яя║╝я╗Мя║Тя║ФтАк ╪МтАмтАм

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‫ﺍﻟﻜﺘﺐ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﺗﻜﻦ ﻟﻪ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ﻋﻈﻤﺔ ﺗ‪‬ﺬﻛﺮ ﺣﱴ‬ ‫ﻳ‪‬ﺤﺘﻔﻆ ﺑﺬﻛﺮﺍﻩ؛ ﺧﺎﺻﺔ ﻭﺇﻥ ﻋﺼﺮ ﻧﺒﻮﺗﻪ ﱂ ﻳﺘﺠﺎﻭﺯ ﺛﻼﺛ ﹶﺔ ﺃﻋﻮﺍﻡ‬ ‫ﻱ ﺣﺎﺩﺙ ﻣﻦ ﺍﻟﻀﺮﺏ ﺃﻭ‬ ‫ﻭﻧﺼﻒ‪ ،‬ﻭﱂ ﺗ‪‬ﺴﺠ‪‬ﻞ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺃ ‪‬‬ ‫ﺙ‬ ‫ﺍﻟﺴﻘﻮﻁ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻘﺼﲑﺓ ﻣﻦ ﺣﻴﺎﺗﻪ ﺳﻮﻯ ﺣﺎﺩ ِ‬ ‫ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﻣ‪‬ﻦ ﻇ ‪‬ﻦ ﺃﻥ ﺟﺮﻭﺡ ﺍﳌﺴﻴﺢ ﻫﺬﻩ ﺭﲟﺎ ﻧﺘﺠﺖ ﻋﻦ ﺳﺒﺐ‬ ‫ﺁﺧﺮ ﻭﻟﻴﺲ ﺑﺴﺒﺐ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻘ ‪‬ﺪﻡ ﺍﻟﺪﻟﻴﻞ‬ ‫ﻭﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺫﻟﻚ؛ ﻷﻥ ﻣﺎ ﻧﻘﺪﻣﻪ ﳓﻦ‪ ،‬ﺃﻱ ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻫﻮ‬ ‫ﺣﺎﺩﺙ ﺛﺎﺑﺖ ﻳﺴﻠﹼﻢ ﺑﻮﻗﻮﻋﻪ ﺍﳉﻤﻴﻊ ﲝﻴﺚ ﻻ ﻳ‪‬ﻨﻜﺮﻩ ﺍﻟﻴﻬﻮﺩ ﻭﻻ‬ ‫ﺍﻟﻨﺼﺎﺭﻯ؛ ﻭﺃﻣﺎ ﺍﻟﺰﻋﻢ ﺑﺄﻥ ﺟﺮﻭﺡ ﺍﳌﺴﻴﺢ ﻛﺎﻧﺖ ﺑﺴﺒﺐ ﺁﺧﺮ ﻓﻼ‬ ‫ﻱ ﺷﻌﺐ ﺃﻭ ﻣﻠﹼﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺰﻋﻢ ﻟﻴﺲ ﺇﻻ‬ ‫ﻳﺪﻋﻤﻪ ﺗﺎﺭﻳ ‪‬ﺦ ﺃ ‪‬‬ ‫ﺍﳓﺮﺍﹰﻓﺎ ﻣﺘﻌ ‪‬ﻤ ‪‬ﺪﺍ ﻋﻦ ﺍﳊﻖ‪.‬‬ ‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﱵ ﻧﻘﺪﻣﻬﺎ ﻻ ﳝﻜﻦ ﺩﺣﻀﻬﺎ ﺑﺄﻋﺬﺍﺭ ﻭﺍﻫﻴﺔ ﻛﻬﺬﻩ‪ ،‬ﺇﺫ‬ ‫ﻣﺎ ﺯﺍﻟﺖ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺍﳌﺨﻄﻮﻃﺔ ﺑﺄﻳﺪﻱ ﻣﺆﻟﹼﻔﻴﻬﺎ ﳏﻔﻮﻇﺔ ﺇﱃ‬ ‫ﺍﻟﻴﻮﻡ‪ .‬ﻓﻔﻲ ﺣﻮﺯﰐ ﺃﻳﻀ‪‬ﺎ ﳐﻄﻮﻃ ﹲﺔ ﻣﻦ "ﺍﻟﻘﺎﻧﻮﻥ" ﻷﰊ ﻋﻠﻲ ﺑﻦ ﺳﻴﻨﺎ‪.‬‬ ‫ﺃﻟﻴﺲ ﻣﻦ ﺍﻟﻈﻠﻢ ﺍﻟﺼﺎﺭﺥ ﻭ ‪‬ﻭﹾﺃ ِﺩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺃﻥ ﻧﻀﺮﺏ ﲟﺜﻞ ﻫﺬﺍ‬ ‫ﺽ ﺍﳊﺎﺋﻂ؟ ﹶﺃ ِﻋﻴﺪﻭﺍ ﺍﻟﻨﻈﺮ ﺟ‪‬ﻴﺪ‪‬ﺍ ﻭﻣﺮ‪‬ﺓ ﺑﻌﺪ ﺃﺧﺮﻯ ﰲ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺒﲔ ﻋ‪‬ﺮ ‪‬‬ ‫ﺳﺒﺐ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺣﱴ ﺍﻵﻥ ﰲ ﻣﻜﺘﺒﺎﺕ ﻗﺪﳝﺔ ﻟﻠﻴﻬﻮﺩ ﻭﺍ‪‬ﻮﺱ‬ ‫ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻌﺮﺏ ﻭﺍﻟﻔﺮﺱ ﻭﺍﻟﻴﻮﻧﺎﻥ ﻭﺍﻟﺮﻭﻣﺎﻥ ﻭﺍﻷﳌﺎﻥ ﻭﺍﻟﻔﺮﻧﺴﻴـﲔ‬ ‫ﻭﻏﲑﻫﻢ ﻣﻦ ﺃﻫﻞ ﺃﻭﺭﻭﺑﺎ ﻭﺁﺳﻴﺎ‪ .‬ﻓﻬﻞ ﻣﻦ ﺍﳊﻖ ﺃﻥ ﻧ‪‬ﻌﺮﺽ ﺩﻭﻥ ﺩﻟﻴﻞ‬ ‫ﻋﻦ ﻫﺬﺍ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻳﺒﻬﺮ ﺑﻨﻮﺭﻩ ﻋﻴﻮ ﹶﻥ ﺍﳌﻨﻜﺮﻳﻦ؟!‬ ‫ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻣﺆﱠﻟﻔﺔ ﺑﺄﻳﺪﻱ ﺍﳌﺴﻠﻤﲔ ﻭﻣﻮﺟﻮﺩﺓ ﻋﻨﺪﻫﻢ‬ ‫ﻓﻘﻂ ﳉﺎﺯ ﳌﺴﺘﻌﺠ ٍﻞ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﻟﻔﹼﻘﻮﺍ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﺕ ﻣﻦ ﺍﻟﻠﺤﻢ ﺍﳌﻴﺖ ﻭﺍﻟﻘﻴﺢ ﻭﻳ‪‬ـﺪﻣﻞ‪ .‬ﻳﻘﺎﻝ ﺇﻧﻪ ﺍﺛﻨـﺎ‬ ‫ ﻟﻴﺲ ﺷﻲﺀ ﻣﺜﻠﻪ‪ ،‬ﻭﻳﻨﻘﹼﻲ ﺍﳉﺮﺍﺣﺎ ِ‬ ‫ﻋﺸﺮ ﺩﻭﺍﺀ ﻻﺛﲏ ﻋﺸﺮ ﺣﻮﺍﺭﻳ‪‬ﺎ"‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺠ ‪‬ﻤﺎ ﻋﻠﻰ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﳌﺴﻴﺤﻴﺔ؛‬ ‫ﻣﻦ ﻋﻨﺪﻫﻢ ﻭﺩﻭ‪‬ﻧﻮﻫﺎ ﰲ ﻛﺘﺒﻬﻢ ‪ ‬‬ ‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺰﻋﻢ ﺑﺎﻃﻞ ﻷﺳﺒﺎﺏ ﻋﺪﻳﺪﺓ ﺳﻨﺬﻛﺮﻫﺎ ﻻﺣ ﹰﻘﺎ‪ ،‬ﻭﺑﺎﻃﻞ‬ ‫ﺃﻳﻀ‪‬ﺎ ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻠﻔﻴﻖ ﻻ ﳝﻜﻦ ﺻﺪﻭﺭﻩ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻟﻜﻮ‪‬ﻢ‬ ‫ﻳﻌﺘﻘﺪﻭﻥ‪ ،‬ﻛﺎﻟﻨﺼﺎﺭﻯ‪ ،‬ﺑﺼﻌﻮﺩ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﻌﺪ ﺣﺎﺩﺛﺔ‬ ‫ﺍﻟﺼﻠﻴﺐ ﺑﺪﻭﻥ ﺗﺄﺧﲑ؛ ﺑﻞ ﻻ ﻳﻌﺘﻘﺪ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺘﻌﻠﻴﻖ ﺍﳌﺴﻴﺢ ﻋﻠﻰ‬ ‫ﺍﻟﺼﻠﻴﺐ ﺃﺻﻼﹰ‪ ،‬ﺃﻭ ﺇﺻﺎﺑﺘﻪ ﺑﺎﳉﺮﻭﺡ ﺑﺴﺒﺐ ﺫﻟﻚ؛ ﻓﻜﻴﻒ ﳝﻜﻨﻬﻢ ﺇﺫﹰﺍ‬ ‫ﺃﻥ ﻳﺘﻌﻤﺪﻭﺍ ﺗﺰﻭﻳﺮ‪‬ﺍ ﻳ‪‬ﺨﺎﻟﻒ ﻋﻘﻴﺪ‪‬ﻢ؟!‬ ‫ﻛﻤﺎ ﱂ ﻳﻜﻦ ﻟﻺﺳﻼﻡ ﻭﺟﻮﺩ ﺣﲔ ﹸﺃﻟﹼﻔﺖ ﻛﺘﺐ "ﺍﻟﻘﺮﺍﺑﺎﺩﻳﻦ"‬ ‫ﺑﺎﻟﺮﻭﻣﻴﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﺍﻧﺘﺸﺮﺕ ﻭﺍﺷﺘﻬﺮﺕ ﰲ ﻣﺌﺎﺕ ﺍﳌﻼﻳـﲔ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻣﺘﻀﻤﻨ ﹰﺔ ﻭﺻﻔ ﹶﺔ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ"‪ ،‬ﻭﻣﻘﺮﻭﻧ ﹰﺔ ﺑﺘﺼﺮﻳﺢ ﺃﻥ ﻫﺬﺍ‬ ‫ﺍﳌﺮﻫﻢ ﺃﹶﻋﺪ‪‬ﻩ ﺍﳊﻮﺍﺭﻳﻮﻥ ﳌﻌﺎﳉﺔ ﺟﺮﻭﺡ ﻋﻴﺴﻰ ‪ .‬ﻭﻛﺎﻥ ﺑﲔ ﻫﺬﻩ‬ ‫ﺱ‪ ..‬ﻋﺪﺍﺀ ﺩﻳﲏ؛‬ ‫ﺍﳌﻠﻞ‪ ..‬ﺃﻱ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺴﻠﻤﲔ ﻭﺍ‪‬ﻮ ِ‬ ‫ﻓﺘﺴﺠﻴﻠﻬﻢ ﲨﻴﻌ‪‬ﺎ ﳍﺬﺍ ﺍﳌﺮﻫﻢ ﰲ ﻛﺘﺒﻬﻢ‪ ،‬ﻏ ‪‬ﲑ ﺣﺎﻓﻠﲔ ﲟﻌﺘﻘﺪﺍ‪‬ﻢ‬ ‫ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻳﺪ ﹼﻝ ﺻﺮﺍﺣ ﹰﺔ ﻋﻠﻰ ﺃﻥ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ" ﻛﺎﻥ ﺃﻣﺮ‪‬ﺍ ﺷﻬﲑ‪‬ﺍ ﻟﻠﻐﺎﻳﺔ‪،‬‬ ‫ﺴ ‪‬ﻊ ﺃﻳ‪‬ﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﻌﻮﺏ ﻭﺍﳌِﻠﻞ ﺇﻧﻜﺎ ‪‬ﺭﻩ‪.‬‬ ‫ﲝﻴﺚ ﱂ ‪‬ﻳ ‪‬‬ ‫ﻏﲑ ﺃﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻣﻢ ﱂ ﺗﻠﺘﻔﺖ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ‪-‬‬ ‫ﺍﳌﺴﺠ‪‬ﻠﺔ ﰲ ﻣﺌﺎﺕ ﺍﻟﻜﺘﺐ ﺍﳌﻌﺮﻭﻓﺔ ﻋﻨﺪ ﻣﺌﺎﺕ ﺍﳌﻼﻳـﲔ ‪ -‬ﻓﺎﺋﺪ ﹰﺓ‬ ‫ﺗﺎﺭﳜﻴ ﹰﺔ‪ ،‬ﺇﱃ ﺃﻥ ﺣﺎﻥ ﻣﻮﻋﺪ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ .‬ﻭﻻ ﻳﺴﻌﻨﺎ ﻫﻨﺎ ﺇﻻ‬ ‫ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﻗ ‪‬ﺪﺭ ﲟﺸﻴﺌﺘﻪ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺃﻥ ﻻ ﺗﻨﻜﺸﻒ ﻋﻠﻰ‬ ‫ﺍﻟﺪﻧﻴﺎ ﺗﻠﻚ ﺍﳊﺮﺑ ﹸﺔ ﺍﻟﻼﻣﻌﺔ ﻭﺫﻟﻚ ﺍﻟﱪﻫﺎ ﹸﻥ ﺍﻟﺴﺎﻃﻊ ﺍﻟﻜﺸ‪‬ﺎﻑ ﻟﻠﺤﻖ‪،‬‬ ‫ﻭﺍﻟﻘﺎﺿﻲ ﻋﻠﻰ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ ،‬ﺇﻻ ﺑﻴﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ .‬ﺫﻟﻚ ﺃﻥ‬ ‫ﱯ ﺍﷲ ﺍﳌﻘﺪ‪‬ﺱ ﻛﺎﻥ ﻗﺪ ﺃﻧﺒﺄ ﺑﺄﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺼﻠﻴـﱯ ﻟﻦ ﻳﺘﻘﻠﹼﺺ ﻭﻟﻦ‬ ‫ﻧ‪‬‬ ‫ﻳﻔﺘﺮ ﺭ‪‬ﻗ‪‬ﻴﻪ ﺇﻻ ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺍﻟﺪﻧﻴﺎ؛ ﻭﻋﻠﻰ ﻳﺪﻩ ﺳ‪‬ﻴِﺘ ‪‬ﻢ‬ ‫ﻛﺴ ‪‬ﺮ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﷲ ﺳﻴﻬﻴﺊ ﲟﺸﻴﺌﺘﻪ ﰲ‬ ‫ﻋﺼﺮ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺃﺳﺒﺎﺑ‪‬ﺎ ﻭﻋﻮﺍﻣ ﹶﻞ ﺗﻜﺸﻒ ﺣﻘﻴﻘ ﹶﺔ ﺣﺎﺩﺙ‬

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‫ﺍﻟﺼﻠﻴﺐ؛ ﻓﻌﻨﺪﺋﺬ ﺗﺄﰐ ‪‬ﺎﻳﺔ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻭﻳﻨﻘﻀﻲ ﺃﺟﻠﻬﺎ؛ ﻭﻟﻜﻦ ﻟﻴﺲ‬ ‫ﺑﺎﳊﺮﺏ ﻭﺍﻟﻘﺘﺎﻝ‪ ،‬ﺑﻞ ﺑﺄﺳﺒﺎﺏ ﲰﺎﻭﻳﺔ ﺳﺘﺘﺠﻠﹼﻰ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺼﻮﺭﺓ‬ ‫ﺍﻟﺒﺤﻮﺙ ﻭﺍﻷﺩﻟﹼﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﰲ‬ ‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ‪ .‬ﻓﻜﺎﻥ ﻟﺰﺍﻣ‪‬ﺎ ﺃﻥ ﺗ‪‬ﻤﺴﻚ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺕ ﺍﻟﺒﻴﻨ ﹶﺔ ﻭﺍﻷﺩﻟ ﹶﺔ ﺍﻟﻘﻄﻌﻴﺔ ﺍﻟﻴﻘﻴﻨﻴﺔ ﺣﱴ ﻳ‪‬ﺒ ‪‬ﻌﺚ‬ ‫ﻫﺬﻩ ﺍﻷﻣﻮ ‪‬ﺭ ﻭﺍﻟﺸﻬﺎﺩﺍ ِ‬ ‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺍﻟﺪﻧﻴﺎ؛ ﻓﺤﺪﺙ ﻛﻤﺎ ﹸﻗﺪ‪‬ﺭ‪ ،‬ﻭﻣﻨﺬ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻗﺪ ﻇﻬﺮ‬ ‫ﺍﳌﻮﻋﻮﺩ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺳﺘﺘﻔﺘ‪‬ﺢ ﻛ ﱡﻞ ﻋﲔ‪ ،‬ﻭﺳﻴﺘﺪﺑﺮ ﺍﳌﺘﺪﺑﺮﻭﻥ‪ ،‬ﻷﻥ ﻣﺴﻴﺢ‬ ‫ﺏ‪ ،‬ﻭﺗﺘﻘﻮﻯ‬ ‫ﺶ ﺍﻟﻘﻠﻮ ‪‬‬ ‫ﺍﷲ ﻗﺪ ﺟﺎﺀ‪ .‬ﻓﻼﺑ ‪‬ﺪ ﺍﻵﻥ ﺃﻥ ﺗﺴﺘﻨ ‪‬ﲑ ﺍﻟﻌﻘﻮ ﹸﻝ‪ ،‬ﻭﺗﻨﺘﻌ ‪‬‬ ‫ﺍﻷﻗﻼ ‪‬ﻡ‪ ،‬ﻭﺗﻌﻠ ‪‬ﻮ ﺍ ِﳍﻤ ‪‬ﻢ‪ .‬ﻓﺎﻟﻴﻮﻡ ﺳﻴﻮ ‪‬ﻫﺐ ﻛ ﱡﻞ ﺳﻌﻴﺪ ﻓﻬ ‪‬ﻤﻪ‪ ،‬ﻭﻳﺸ ‪‬ﺮﻑ ﻛ ﱡﻞ‬ ‫ﺽ ﺃﻳﻀ‪‬ﺎ‪.‬‬ ‫ﺭﺷﻴﺪ ﺑﻌﻘﻠﻪ؛ ﻓﻤﺎ ﻳﻠﻤﻊ ﰲ ﺍﻟﺴﻤﺎﺀ ﻻﺑ ‪‬ﺪ ﺃﻥ ‪‬ﻳﻀﻲﺀ ﺍﻷﺭ ‪‬‬ ‫ﻓﻄﻮﰉ ﳌﻦ ﻳﺴﺘﻨﲑ ﺑﺬﻟﻚ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻣﺎ ﺃﺳ ‪‬ﻌ ‪‬ﺪ ﺍﻟﺬﻱ ﻳﻨﺎﻝ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‬ ‫ﻧﺼﻴ‪‬ﺒﺎ‪.‬‬ ‫ﻭﻛﻤﺎ ﺃﻧﻜﻢ ﺗﺮﻭﻥ ﺃﻥ ﺍﻷﲦﺎﺭ ﻻ ﺗﺄﰐ ﺇﻻ ﰲ ﺃﻭﺍ‪‬ﺎ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﻨﻮ ‪‬ﺭ ﻻ‬ ‫ﻳﻨـﺰﻝ ﺇﻻ ﰲ ﻣﻮﻋﺪﻩ؛ ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﺴﺘﻨـﺰﻟﻪ ﻗﺒﻞ ﺃﻥ ﻳﻨـﺰﻝ ﻫﻮ‬ ‫ﻚ ﻟﻪ ﺇﺫﺍ ﻧﺰﻝ‪ .‬ﻭﻻ ﻣﻨﺎﺹ ﻣﻦ ﺃﻥ ﻳﻘﻊ ﺍﻻﺧﺘﻼﻑ‬ ‫ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻻ ﳑﺴ ‪‬‬ ‫ﻭﺍﳉﺪﺍﻝ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺼﺮ ﻣﻜﺘﻮﺏ ﻟﻠﺤ ‪‬ﻖ ﰲ ﺍﻟﻨﻬﺎﻳﺔ؛ ﻷﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻟﻴﺲ‬ ‫ﻣﻦ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻻ ﻫﻮ ﰲ ﻳﺪ ﺃﺣﺪ ﻣﻦ ﺑﲏ ﺁﺩﻡ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ ﻋﻨﺪ‬ ‫ﺍﷲ ﺍﻟﺬﻱ ﻳ‪‬ﺒﺪ‪‬ﻝ ﺍﻟﻔﺼﻮﻝ‪ ،‬ﻭﻳ‪‬ﺼﺮ‪‬ﻑ ﺍﻷﺯﻣﺎﻥ‪ ،‬ﻭﻳ‪‬ﺨﺮﺝ ﺍﻟﻠﻴ ﹶﻞ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪،‬‬ ‫ﻉ‬ ‫ﻭﺍﻟﻨﻬﺎ ‪‬ﺭ ﻣﻦ ﺍﻟﻠﻴﻞ‪ .‬ﺇﻧﻪ ﻳ‪‬ﻨﺸﺊ ﺍﻟﻈﻼﻡ‪ ،‬ﻏﲑ ﺃﻧﻪ ﻳ‪‬ﺤﺐ ﺍﻟﻨﻮ ‪‬ﺭ‪ .‬ﺇﻧﻪ ‪‬ﻳ ‪‬ﺪ ‪‬‬ ‫ﺍﻟﺸﺮ ‪‬ﻙ ﻳﻨﺘﺸﺮ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ ﳛﺐ ﺇﻻ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻻ ‪‬ﻳﺮﺿﻰ ﺑﺄﻥ ﻳ‪‬ﻌ ﹶﻄﻰ‬ ‫ﺟﻼﹸﻟﻪ ﻷﺣﺪ ﻏﲑﻩ‪ .‬ﺇﻥ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻹﳍﻴﺔ ﺍﳌﺴﺘﻤﺮ‪‬ﺓ ﻣﻨﺬ ﺧﻠ ِﻖ ﺍﻹﻧﺴﺎﻥ ﻭﺇﱃ‬ ‫ﺃﻥ ﻳﻔﲎ ﻭﺟﻮﺩﻩ ﻫﻲ ﺃﻧﻪ ﳛﻤﻲ ﺍﻟﺘﻮﺣﻴﺪ ﺩﻭﻣ‪‬ﺎ‪ .‬ﺇﻥ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻬﻢ ﺍﷲ ﺇﳕﺎ ﺑ‪‬ﻌﺜﻮﺍ ﻟﺘﺮﺳﻴﺦ ﻋﺒﺎﺩﺗﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ‬ ‫ﻋﺒﺎﺩﺓ ﺍﻟﻨﺎﺱ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻛﺎﻧﺖ ﻏﺎﻳﺘﻬﻢ ﺍﻟﻮﺣﻴﺪﺓ ﺃﻥ‬ ‫ﻳﺘﺠﻠﹼﻰ ﰲ ﺍﻷﺭﺽ ﻣﻀﻤﻮ ﹸﻥ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻛﻤﺎ ﲡﻠﹼﻰ ﰲ ﺍﻟﺴﻤﺎﺀ‪.‬‬

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‫ﻭﺇﻥ ﺃﻋ ﹶﻈﻤ‪‬ﻬﻢ ﺷﺄﻧ‪‬ﺎ ﻫﻮ ﺫﻟﻚ ﺍﻟﺬﻱ ﺃﻛﺜﺮ‪‬ﻫﻢ ﺟﻼ ًﺀ ﳍﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﺍﻟﺬﻱ‬ ‫ﻛﺸﻒ ﻋﻦ ﺿﻌﻒ ﺍﻵﳍﺔ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﺃﻇ ‪‬ﻬ ‪‬ﺮ ﺗﻔﺎﻫﺘ‪‬ﻬﺎ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﻮﺓ؛ ﻭﺑﻌﺪ‬ ‫ﺃﻥ ﺑﺮ ‪‬ﻫ ‪‬ﻦ ﻋﻠﻰ ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﺗ ‪‬ﺮ ‪‬ﻙ ﻟﺬﻟﻚ ﺍﻟﻨﺼﺮ ﺍﳌﺒﲔ ﺗﺬﻛﺎﺭ‪‬ﺍ‬ ‫ﻉ ﺃﻥ "ﻻ ﺇﻟﻪ‬ ‫ﺧﺎﻟﺪ‪‬ﺍ ﻫﻮ‪" :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ"‪ .‬ﻭﺇﻧﻪ ﱂ ﻳ ‪‬ﺪ ِ‬ ‫ﺇﻻ ﺍﷲ" ﺩﻭﳕﺎ ﺩﻟﻴﻞ‪ ،‬ﺑﻞ ﺩﻋﻢ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺃ ‪‬ﻭ ﹰﻻ ﺑﺎﻟﱪﺍﻫﲔ ﺍﻟﻘﻮﻳﺔ‪،‬‬ ‫ﺖ ﺃﻧﻈﺎﺭ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﻥ ﻻ‬ ‫ﻭﻛﺸﻒ ﺧﻄﺄ ﺍﻟﺸﺮﻙ ﺑﺎﻷﺩﻟﹼﺔ ﺍﻟﺪﺍﻣﻐﺔ؛ ﰒ ﻟﻔ ‪‬‬ ‫ﺇﻟﻪ ﺇﻻ ﺍﻟﺬﻱ ﺣﻄﹼﻢ ﻗﻮﺍﻛﻢ ﻛﻠﻴ ﹰﺔ‪ ،‬ﻭﻛﺴﺮ ﻏﻄﺮﺳﺘﻜﻢ ﲤﺎﻣ‪‬ﺎ‪ .‬ﻓﺘﺬﻛﺎﺭ‪‬ﺍ‬ ‫ﳍﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﺑﺘﺔ ‪‬ﻋﱠﻠﻤ‪‬ﻨﺎ ﺗﻠﻚ ﺍﻟﻜﻠﻤ ﹶﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺍﳋﺎﻟﺪﺓ‪" :‬ﻻ ﺇﻟﻪ ﺇﻻ‬ ‫ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ"‪.‬‬

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‫‪@ @@ÉiaŠÛa@lbjÛa‬‬ ‫ﰲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳌﺴﺘ ‪‬ﻤﺪ‪‬ﺓ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ‬

‫ﲟﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻳﺘﻀﻤ‪‬ﻦ ﺷﻬﺎﺩﺍﺕ ﻣﺘﻨﻮ‪‬ﻋ ﹰﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﺳﻨﻘﺴﻤﻪ‪،‬‬ ‫ﻣﺮﺍﻋﺎ ﹰﺓ ﻟﻠﺘﺮﺗﻴﺐ‪ ،‬ﺇﱃ ﻋﺪﺓ ﻓﺼﻮﻝ ﻛﺎﻵﰐ‪:‬‬

‫‪@ @Þëþa@Ý–ÐÛa‬‬ ‫ﰲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‬ ‫ﺍﻟﱵ ﺗ‪‬ﺜﺒﺖ ﺳﻴﺎﺣﺔ ﺍﳌﺴﻴﺢ ‬

‫ﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﺼﻔﺤﺎﺕ ‪ ١٣٠‬ﺇﱃ ‪ ١٣٥‬ﻣﻦ ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﺭﳜﻴﺔ‬ ‫ﺍﻟﺸﻬﲑﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﺍﳌﺴﻤ‪‬ﻰ ﺑـ "ﺭﻭﺿﺔ ﺍﻟﺼﻔﺎ" ﻣﺎ ﻧ‪‬ﺴﺠ‪‬ﻞ ﺗﺮﲨﺘﻪ‬ ‫ﺨﺼﺔ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺍﳌﻠ ‪‬‬ ‫"ﺇﳕﺎ ‪‬ﺳﻤ‪‬ﻲ ﻋﻴﺴﻰ ﺑﺎﳌﺴﻴﺢ ﻷﻧﻪ ﻛﺎﻥ ﻳ‪‬ﻜﺜﺮ ﺍﻟﺴﻴﺎﺣﺔ‪ .‬ﻛﺎﻥ‬ ‫ﺼﺎ ﻣﻦ ﺍﻟﺼﻮﻑ ﺃﻳﻀ‪‬ﺎ؛‬ ‫ﻳ‪‬ﻐﻄﹼﻲ ﺭﺃﺳﻪ ِﺑﻄﺎﻗﻴﺔ ﻣﻦ ﺍﻟﺼﻮﻑ‪ ،‬ﻭﻳﻠﺒﺲ ﻗﻤﻴ ‪‬‬ ‫ﺼﺎ‪ .‬ﻭﻛﺎﻥ ﻳﺘﻨﻘﻞ ﺩﺍﺋﻤ‪‬ﺎ ﻣﻦ ﺑﻠﺪ ﺇﱃ ﺑﻠﺪ ﻭﻣﻦ‬ ‫ﻭﻛﺎﻥ ﳛﻤﻞ ﺑﻴﺪﻩ ﻋ ‪‬‬ ‫ﻣﺪﻳﻨﺔ ﺇﱃ ﻣﺪﻳﻨﺔ؛ ﻭﻳﺒﻴﺖ ﺣﻴﺜﻤﺎ ﺣ ﹼﻞ ﺑﻪ ﺍﻟﻠﻴﻞ‪ .‬ﻭﻛﺎﻥ ﻳﺄﻛﻞ ﺧﻀﺮ‬ ‫ﺍﻟﻐﺎﺏ‪ ،‬ﻭﻳﺸﺮﺏ ﻣﻴﺎﻫﻬﺎ‪ .‬ﻭﻛﺎﻥ ﻳﺴﻴﺢ ﻣﺸ‪‬ﻴﺎ ﻋﻠﻰ ﺍﻷﻗﺪﺍﻡ؛ ﻭﺣﺪﺙ‬ ‫ﺫﺍﺕ ﻣﺮ‪‬ﺓ ﰲ ﺯﻣﻦ ﺳﻴﺎﺣﺘﻪ ﺃﻥ ﺍﺷﺘﺮﻯ ﻟﻪ ﺃﺻﺤﺎﺑﻪ ﻓﺮ ‪‬ﺳﺎ‪ ،‬ﻓﺮﻛﺒﻪ ﻳﻮ ‪‬ﻣﺎ‪،‬‬ ‫ﻭﻟﻜﻨﻪ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﻬﻴ‪‬ﺊ ﻟﻠﻔﺮﺱ ﻣﺎ ﻳﻠﺰﻣﻪ ﻣﻦ ﺍﻟﻌﻠﻒ‪ ،‬ﻓﺮﺩ‪‬ﻩ ﺇﱃ‬ ‫ﺻﺎﺣﺒﻪ‪.‬‬ ‫ﻭﻟﻘﺪ ﻭﺻﻞ ﺍﳌﺴﻴﺢ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻫﺎﺟﺮ ﻣﻦ ﻭﻃﻨﻪ‪ ،‬ﺇﱃ ﻣﻨﻄﻘﺔ‬ ‫"ﻧﺼﻴﺒﲔ" ﺍﻟﱵ ﺗﺒﻌﺪ ﻋﻦ ﻭﻃﻨﻪ ﲟﺌﺎﺕ ﺍﻟﻔﺮﺍﺳﺦ؛ ﻭﻛﺎﻥ ﻳﺼﺤﺒﻪ ﺑﻌﺾ‬

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‫ﺍﳊﻮﺍﺭﻳـﲔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﻓﺄﺭﺳﻠﻬﻢ ﺇﱃ ﻣﺪﻳﻨﺔ ﻣﻦ ﺍﳌﺪﻥ ﻟﻠﺘﺒﺸﲑ؛ ﻭﲟﺎ ﺃﻥ‬ ‫ﺍﻟﺸﺎﺋﻌﺎﺕ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻜﺎﺫﺑﺔ ﻋﻦ ﻋﻴﺴﻰ ﻭﻭﺍﻟﺪﺗﻪ ﻛﺎﻧﺖ ﻗﺪ ﻭﺻﻠﺖ‬ ‫ﺾ ﻋﻠﻰ ﺍﳊﻮﺍﺭﻳـﲔ‪ ،‬ﻭﺃﺭﺳﻞ‬ ‫ﺇﱃ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺄﻟﻘﻰ ﺣﺎﻛﻤﻬﺎ ﺍﻟﻘﺒ ‪‬‬ ‫ﰲ ﻃﻠﺐ ﻋﻴﺴﻰ ‪ .‬ﻓﺠﺎﺀ ﻭﺷﻔﻰ ﺑﻌﺾ ﺍﳌﺮﺿﻰ ﺑﻘﻮ‪‬ﺓ ﺍﻹﻋﺠﺎﺯ‪،‬‬ ‫ﻚ "ﻧﺼﻴﺒﲔ" ﻣﻊ ﲨﻴﻊ ﻋﺴﺎﻛﺮﻩ‬ ‫ﻭﺃﺗﻰ ﲟﻌﺠﺰﺍﺕ ﺃﺧﺮﻯ‪ ،‬ﻓﺂﻣﻦ ﺑﻪ ‪‬ﻣِﻠ ‪‬‬ ‫ﻭﺭﻋﻴﺘﻪ‪ .‬ﻭﺇﻥ ﺣﺎﺩﺛﺔ ﻧﺰﻭﻝ ﺍﳌﺎﺋﺪﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﻭﻗﻌﺖ ﺃﻳﻀ‪‬ﺎ‬ ‫ﰲ ﺃﻳﺎﻡ ﺳﻴﺎﺣﺘﻪ"‪.‬‬ ‫ﻫﺬﺍ ﻣﻠﺨ‪‬ﺺ ﻣﺎ ﻭﺭﺩ ﰲ ﺗﺎﺭﻳﺦ "ﺭﻭﺿﺔ ﺍﻟﺼﻔﺎ"‪ .‬ﻭﻗﺪ ﻋﺰﺍ ﺍﳌﺆﻟﹼﻒ‬ ‫ﺇﱃ ﻋﻴﺴﻰ ﻋ ‪‬ﺪ ﹶﺓ ﺃﻣﻮﺭ ﺃﺧﺮﻯ ﺳﺨﻴﻔﺔ ﻭﺧﺮﺍﻓﻴﺔ ﻏﲑ ﻣﻌﻘﻮﻟﺔ ﻋﻠﻰ‬ ‫ﺃ‪‬ﺎ ﻣﻌﺠﺰﺍﺕ ﻟﻪ‪ ،‬ﻭﻟﻜﻨﺎ ﻗﺪ ﺃﻋﺮﺿﻨﺎ ﻋﻦ ﺫﻛﺮﻫﺎ ﻣﺘﺄﺳﻔﲔ ﻋﻠﻰ‬ ‫ﺗﻔﺎﻫﺘﻬﺎ‪ ،‬ﻭﻣ‪‬ﻨـ ‪‬ﺰﻫﲔ ﻛﺘﺎﺑﻨﺎ ﻋﻦ ﻛﺬ‪‬ﺎ ﻭﺳﺨﻔﻬﺎ ﻭﻣﺒﺎﻟﻐﺎ‪‬ﺎ‪ ،‬ﻭﺁﺧﺬﻳﻦ‬ ‫ﻣﻘﺼﺪﻫﺎ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻳﺘﻠﺨﺺ ﰲ ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻭﺻﻞ ﺃﺛﻨﺎﺀ‬ ‫ﺳﻴﺎﺣﺘﻪ ﺇﱃ ﻧﺼﻴﺒﲔ‪ .‬ﻭﻫﻲ ﻣﺪﻳﻨﺔ ﺑﲔ ﺍﳌﻮﺻﻞ ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﺍﲰﻬﺎ ﰲ‬ ‫ﺍﳋﺮﺍﺋﻂ ﺍﻹﳒﻠﻴﺰﻳﺔ )‪ .(NASIBUS‬ﻭﺇﺫﺍ ﺳﺎﻓﺮﻧﺎ ﻣﻦ ﺍﻟﺸﺎﻡ ﺇﱃ ﻓﺎﺭﺱ ﻓﺈﻧﻨﺎ‬ ‫ﳕ ‪‬ﺮ ﰲ ﻃﺮﻳﻘﻨﺎ ﻋﻠﻰ ﻧﺼﻴﺒﲔ ﺍﻟﱵ ﺗﺒﻌﺪ ﻋﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﳓﻮ ‪٤٥٠‬‬ ‫ﻓﺮﺳﺨ‪‬ﺎ ‪ ،‬ﻭﺗﺄﰐ ﺑﻌﺪﻫﺎ ﺍﳌﻮﺻﻞ ﲝﻮﺍﱄ ‪ ٤٨‬ﻣﻴﻼﹰ؛ ﻭﺍﳌﺴﺎﻓﺔ ﺑﲔ‬ ‫ﺍﳌﻮﺻﻞ ﻭﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻫﻲ ‪ ٥٠٠‬ﻣﻴﻞ‪ ،‬ﻭﻻ ﺗﺒﻌﺪ ﺣﺪﻭ ‪‬ﺩ "ﻓﺎﺭﺱ" ﻣﻦ‬ ‫ﺍﳌﻮﺻﻞ ﺇﻻ ‪ ١٠٠‬ﻣﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ "ﻧﺼﻴﺒﲔ" ﺗﻘﻊ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﻣﺎﺋﺔ‬ ‫ﻼ ﻣﻦ ﺣﺪﻭﺩ ﻓﺎﺭﺱ‪ .‬ﻭﺗﻨﺘﻬﻲ ﺣﺪﻭ ‪‬ﺩ ﻓﺎﺭﺱ ﺍﻟﺸﺮﻗﻴ ﹸﺔ ﺇﱃ‬ ‫ﻭﲬﺴﲔ ﻣﻴ ﹰ‬ ‫ﻣﺪﻳﻨﺔ "ﻫﺮﺍﺕ" ﺍﻷﻓﻐﺎﻧﻴﺔ‪ ،‬ﺃﻱ ﺃﻥ "ﻫﺮﺍﺕ" ﺗﻘﻊ ﻋﻠﻰ ﺣﺪﻭﺩ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‬ ‫ﺍﻟﻐﺮﺑﻴﺔ ﺍﳌﺘﺼﻠﺔ ﺑﻔﺎﺭﺱ؛ ﻭﻫﻜﺬﺍ ﺗﺼﺒﺢ ﺍﳌﺴﺎﻓﺔ ﺑﲔ ﻫﺮﺍﺕ ﻭﺣﺪﻭﺩ‬ ‫ﻓﺎﺭﺱ ﺍﻟﻐﺮﺑﻴﺔ ‪ ٩٠٠‬ﻣﻴﻞ ﺗﻘﺮﻳﺒ‪‬ﺎ‪ .‬ﻭﺍﳌﺴﺎﻓﺔ ﺑﲔ ﻫﺮﺍﺕ ﻭ"ﳑﺮ ﺧﻴﱪ"‬ ‫ﺣﻮﺍﱄ‪ ٥٠٠‬ﻣﻴﻞ‪ .‬ﹸﺍﻧﻈﺮ ﺍﳋﺮﻳﻄﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫ ﻫﻜﺬﺍ ﻭﺭﺩ ﺳﻬﻮ‪‬ﺍ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ ٤٥٠ :‬ﻣﻴ ﹰﻼ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻫﺬﻩ ﺧﺮﻳﻄﺔ ﺍﻟﺒﻼﺩ ﻭﺍﳌﺪﻥ ﺍﻟﱵ ﻣ ‪‬ﺮ ‪‬ﺎ ﺍﳌﺴﻴﺢ ﻗﺎﺩ ‪‬ﻣﺎ ﺇﱃ‬ ‫ﻛﺸﻤﲑ‪ .‬ﻭﻛﺎﻥ ﻳﻨﻮﻱ ‪‬ﺬﻩ ﺍﻟﺮﺣﻠﺔ ﺃﻥ ﳚﺘﻤﻊ ﺃ ‪‬ﻭ ﹰﻻ ﺑﺄﻭﻟﺌﻚ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﲔ‬ ‫ﺍﻟﺬﻳﻦ ﺃﺧﺬﻫﻢ ﺍﳌﻠِﻚ "ﺷ‪‬ﻠﻤ‪‬ﻨﺎﺻﺮ" ﺇﱃ ﺑﻼﺩ "ﻣﻴﺪﻳﺎ"‪ .‬ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﺑﻼﺩ‬ ‫"ﻣﻴﺪﻳﺎ" ﻫﺬﻩ ﻗﺪ ‪‬ﺣﺪ‪‬ﺩ ﳏﻠﹼﻬﺎ ﰲ ﺧﺮﺍﺋﻂ ﺍﳌﺴﻴﺤﻴـﲔ ﰲ ﺟﻨﻮﺏ ﲝﺮ‬ ‫ﺍﳋﺰﺭ )ﻗﺰﻭﻳﻦ( ﺣﻴﺚ ﺗﻘﻊ ﺑﻼﺩ ﻓﺎﺭﺱ ﰲ ﻫﺬﻩ ﺍﻷﻳﺎﻡ؛ ﳑﺎ ﻳﺆﻛﺪ ﻟﻨﺎ ﺃﻥ‬ ‫"ﻣﻴﺪﻳﺎ" ﻛﺎﻧﺖ‪ ،‬ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﺟﺰﺀﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻳ‪‬ﺪﻋﻰ ﺍﻟﻴﻮﻡ‬ ‫ﺑـ "ﻓﺎﺭﺱ"‪ .‬ﻭﺣﺪﻭﺩ ﻓﺎﺭﺱ ﺍﻟﺸﺮﻗﻴﺔ ﻣﺘﺼﻠﺔ ﺑﺄﻓﻐﺎﻧﺴﺘﺎﻥ؛ ﻭﰲ ﺟﻨﻮ‪‬ﺎ‬ ‫ﺍﻟﺒﺤﺮ‪ ،‬ﻭﰲ ﻏﺮ‪‬ﺎ ﺑﻼﺩ ﺍﻟﺮﻭﻡ‪.‬‬ ‫ﻋﻠﻰ ﺃﻳﺔ ﺣﺎﻝ‪ ،‬ﻓﺈﺫﺍ ‪‬ﻭِﺛﻘﻨﺎ ﺑﺮﻭﺍﻳﺔ "ﺭﻭﺿﺔ ﺍﻟﺼﻔﺎ" ‪‬ﺗﺒ‪‬ﻴ ‪‬ﻦ ﻟﻨﺎ ﺃﻥ‬ ‫ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻳﻨﻮﻱ ﺑﺴﻔﺮﻩ ﺇﱃ ﻧﺼﻴﺒﲔ ﺍﻟﻮﺻﻮ ﹶﻝ ﺇﱃ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‬ ‫ﻑ ﺍﻟﻀﺎﻟ ﹶﺔ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ‬ ‫ﳋﺮﺍ ‪‬‬ ‫ﻣﺮﻭﺭ‪‬ﺍ ﺑﻔﺎﺭﺱ‪ ،‬ﻟﻴﺪﻋﻮ ﺇﱃ ﺍﳊﻖ ﺍ ِ‬ ‫ﺍﺷﺘﻬﺮﻭﺍ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ ﺑﺄﻓﻐﺎﻥ ‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ ﻛﻠﻤﺔ "ﺍﻷﻓﻐﺎﻥ" ﻋﱪﺍﻧﻴﺔ‬ ‫ﺍﻷﺻﻞ ﻭﻣﺮﻛﹼﺒﺔ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ ﺍﻟﺸﺠﺎﻉ‪ ،‬ﻭﺃ‪‬ﻢ ﻗﺪ ﺍﲣﺬﻭﺍ ﻷﻧﻔﺴﻬﻢ ﻫﺬﺍ‬ ‫ﺍﻟﻠﻘﺐ ﺯﻣ ‪‬ﻦ ﺍﻧﺘﺼﺎﺭﺍ‪‬ﻢ‪.‬‬ ‫ﺇﺫﹰﺍ ﻓﺈﻥ ﻋﻴﺴﻰ ﻗﺪ ﺟﺎﺀ ﺇﱃ "ﺑﻨﺠﺎﺏ" ﻣﺮﻭ ‪‬ﺭﺍ ﺑﺄﻓﻐﺎﻧﺴﺘﺎﻥ‪،‬‬ ‫ ﺍﳍﺎﻣﺶ‪ :‬ﻫﻨﺎﻙ ﺗﺎﺭﻳﺦ ﻟﻠﻤﺴﻴﺤﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﻗﺪ ﻧﻘﻠﻪ ﺇﱃ ﺍﻹﳒﻠﻴﺰﻳﺔ ﰲ ﻋﺎﻡ‬ ‫‪١٦٥٠‬ﻡ ﺷﺨﺺ ﻣﻦ ﻟﻨﺪﻥ ﺍﲰﻪ )‪ (Heinmer‬ﻭﲰ‪‬ﻰ ﻛﺘﺎﺑﻪ ﺑـ ‪.Creed of Eusebeus‬‬ ‫ﺏ ﻳﺒﺪﻭ ﻣﻨﻪ ﺃﻥ ﻣِﻠﻜﹰﺎ ﺑﺎﺳﻢ‬ ‫ﻭﻟﻘﺪ ‪‬ﺳﺠ‪‬ﻞ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻣﻦ ﺑﺎﺑﻪ ﺍﻷﻭﻝ ﻣﻜﺘﻮ ‪‬‬ ‫ﺱ ﰲ ﻛـﻞ ﻣـﻦ‬ ‫)‪ (Abgerus‬ﺍﺳﺘﺪﻋﻰ ﺍﳌﺴﻴ ‪‬ﺢ ﻣﻦ ﻭﺭﺍﺀ ‪‬ﺮ ﺍﻟﻔﺮﺍﺕ‪ .‬ﻭﻗـﺪ ‪‬ﺩ ‪‬‬ ‫ﺏ ﺍﳌﺴﻴﺢ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻷﻛﺎﺫﻳﺐ ﻭﺍﳌﺒﺎﻟﻐﺎﺕ‪ ،‬ﻏﲑ ﺃﻥ ﻣﺎ ﻳﺒﺪﻭ‬ ‫ﺏ ﺍ ﹶﳌﻠِﻚ ﻭﺟﻮﺍ ِ‬ ‫ﻣﻜﺘﻮ ِ‬ ‫ﺽ ﻋﻴﺴﻰ ﻻﺿﻄﻬﺎﺩ ﺍﻟﻴﻬﻮﺩ ﺍﺳﺘﺪﻋﺎﻩ‬ ‫ﻣﻨﻪ ﺣﻘ‪‬ﺎ ﻫﻮ ﺃﻥ ﻫﺬﺍ ﺍﳌﻠِﻚ ﳌﺎ ﲰﻊ ﻋﻦ ﺗﻌ ‪‬ﺮ ِ‬ ‫ﻟﻴ‪‬ﺆﻭﻳﻪ ﺇﻟﻴﻪ‪ ،‬ﺇﳝﺎﻧ‪‬ﺎ ﻣﻨﻪ ﺃﻧﻪ ﻧﱯ ﺻﺎﺩﻕ‪) .‬ﺍﳌﺆﻟﻒ(‬ ‫ ﻛﺎﻥ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻋﺪ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃ‪‬ﻢ ﺇﺫﺍ ﺁﻣﻨﻮﺍ ﺑﺂﺧﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻓـﺈ‪‬ﻢ ﺳـﻮﻑ‬ ‫ﻳﺴﺘﻌﻴﺪﻭﻥ‪ ،‬ﺑﻌﺪ ﺗﻌﺮ‪‬ﺿﻬﻢ ﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺼﺎﺋﺐ‪ ،‬ﺍﳊﻜ ‪‬ﻢ ﻭﺍﻟﺴﻠﻄﺔ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ ﻣﺮﺓ‬ ‫ﺃﺧﺮﻯ‪ .‬ﻭﻗﺪ ﲢﻘﻖ ﺫﻟﻚ ﺍﻟﻮﻋﺪ ﻋﻨﺪﻣﺎ ﺍﻋﺘﻨﻘﺖ ﻋﺸﺮ ﻣﻦ ﻗﺒﺎﺋﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻹﺳﻼ ‪‬ﻡ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﺑﲔ ﺍﻷﻓﻐﺎﻥ ﻭﺍﻟﻜﺸﻤﲑﻳـﲔ ﻣﻠﻮﻙ ﻛﺒﺎﺭ‪) .‬ﺍﳌﺆﻟﻒ(‬

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‫ﻗﺎﺻﺪ‪‬ﺍ ﻛﺸﻤ ‪‬ﲑ ﺑﻌﺪ ﺯﻳﺎﺭﺓ "ﺑﻨﺠﺎﺏ" ﻭﺍﳍﻨﺪ‪ .‬ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﳊﺪ‬ ‫ﺍﻟﻔﺎﺻﻞ ﺑﲔ ﻛﺸﻤﲑ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻫﻮ ﺇﻗﻠﻴﻢ "ﺷﺘﺮﺍﻝ" ﻭﻗﺴﻢ ﻣﻦ‬ ‫"ﺑﻨﺠﺎﺏ"‪ .‬ﻭﺇﺫﺍ ﺳﺎﻓﺮﻧﺎ ﻣﻦ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﺇﱃ ﻛﺸﻤﲑ ﻣﺮﻭﺭ‪‬ﺍ ﺑﺒﻨﺠﺎﺏ‪،‬‬ ‫ﻼ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﺒﻠﻎ ﺍﳌﺴﺎﻓﺔ ﺑﻴﻨﻬﻤﺎ‬ ‫ﻧﻘﻄﻊ ﻣﺴﺎﻓﺔ ﳓﻮ ‪ ٨٠‬ﻓﺮﺳﺨ‪‬ﺎ ﺃﻱ ‪١٣٠‬ﻣﻴ ﹰ‬ ‫ﻋﻦ ﻃﺮﻳﻖ "ﺷﺘﺮﺍﻝ" ‪١٠٠‬ﻓﺮﺳﺦ‪ .‬ﻓﺎﺧﺘﺎﺭ ﺍﳌﺴﻴﺢ ﲝﺰﻣﻪ ﻭﺣﺼﺎﻓﺘﻪ‬ ‫ﻑ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﻀﺎﻟﹼﺔ‪ ،‬ﺃﻱ‬ ‫ﻃﺮﻳ ‪‬ﻖ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻟﻜﻲ ﺗﺴﺘﻔﻴﺪ ﺑﺰﻳﺎﺭﺗﻪ ﺧﺮﺍ ‪‬‬ ‫ﺖ"‪،‬‬ ‫ﺍﻷﻓﻐﺎ ﹸﻥ‪ .‬ﻭﲟﺎ ﺃﻥ ﺣﺪﻭ ‪‬ﺩ "ﻛﺸﻤﲑ" ﺍﻟﺸﺮﻗﻴﺔ ﻣﺘﺼﻠﺔ ﺑﺒﻼﺩ "ِﺗ‪‬ﺒ ‪‬‬ ‫ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺣﻞ ﺇﻟﻴﻬﺎ ﺑﻌﺪ ﺯﻳﺎﺭﺓ ﻛﺸﻤﲑ‪ .‬ﻭﺑﻌﺪ‬ ‫ﺩﺧﻮﻟﻪ ﺇﱃ "ﺑﻨﺠﺎﺏ" ﱂ ﻳﻜﻦ ﺻﻌﺒ‪‬ﺎ ﻋﻠﻴﻪ ﺃﻥ ﻳﺰﻭﺭ ﺃﻣﺎﻛﻦ ﳐﺘﻠﻔﺔ‬ ‫ﺖ"‪ .‬ﻭﻛﻤﺎ ﺗﺸﲑ ﺭﻭﺍﻳﺎﺕ‬ ‫ﺑﺎﳍﻨﺪ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺘﻮﺟ‪‬ﻪ ﺇﱃ ﻛﺸﻤﲑ ﰒ "ِﺗ‪‬ﺒ ‪‬‬ ‫ﺍﻟﺘﻮﺍﺭﻳﺦ ﺍﻟﻘﺪﳝﺔ ﳍﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻤﻦ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺍﳌﺴﻴﺢ ﻗﺪ ﻗﺎﻡ ﺑﺰﻳﺎﺭﺓ "ﺑﻨﺎﺭﺱ" ﻭ"ﻧﻴﺒﺎﻝ"‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﻛﺸﻤﲑ ﻋﻦ‬ ‫ﻃﺮﻳﻖ "ﺟﺎﻣﻮﻥ" ﺃﻭ "ﺭﺍﻭﻟﺒﻨﺪﻱ"‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻣﻦ ﺳﻜﺎﻥ‬ ‫ﺍﻟﺒﻼﺩ ﺍﻟﺒﺎﺭﺩﺓ‪ ،‬ﻓﻤﻦ ﺍﳌﺮ ‪‬ﺟﺢ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻣﻜﺚ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﳍﻨﺪﻳﺔ‬ ‫ﺣﱴ ‪‬ﺎﻳﺔ ﺍﻟﺸﺘﺎﺀ‪ ،‬ﰒ ﺭﺣﻞ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﻛﺸﻤﲑ ﰲ ﺃﻭﺍﺧﺮ ﻣﺎﺭﺱ ﺃﻭ‬ ‫ﰲ ﺃﻭﺍﺋﻞ ﺇﺑﺮﻳﻞ‪ .‬ﻭﲟﺎ ﺃﻥ ﺑﻼﺩ "ﻛﺸﻤﲑ" ‪‬ﺗﺸﺒﻪ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﲤﺎﻣ‪‬ﺎ‪ ،‬ﻓﻤﻦ‬ ‫ﺍﳌﺆﻛﹼﺪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﻗﺎﻡ ﺑﻜﺸﻤﲑ ﺇﻗﺎﻣﺔ ﺩﺍﺋﻤﺔ‪.‬‬ ‫ﺾ ﺳﲏ ﻋﻤﺮﻩ ﰲ‬ ‫ﻭﻣﻦ ﺍﶈﺘﻤﻞ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻗﻀﻰ ﺑﻌ ‪‬‬ ‫ﺝ ﻫﻨﺎﻙ ﺃﻳﻀ‪‬ﺎ‪ .‬ﻭﲦﺔ‬ ‫ﺃﻓﻐﺎﻧﺴﺘﺎﻥ؛ ﻭﻟﻴﺲ ﻣﻦ ﺍﳌﺴﺘﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺗﺰ ‪‬ﻭ ‪‬‬ ‫ﻱ ﻋﺠﺐ ﰲ ﺃﻥ‬ ‫ﻗﺒﻴﻠﺔ ﻣﻦ ﺍﻷﻓﻐﺎﻥ ﺗ‪‬ﻌﺮﻑ ﺑﺎﺳﻢ "ﻋﻴﺴﻰ ﺧﻴﻞ"‪ ،‬ﻭﺃ ‪‬‬ ‫ﻳﻜﻮﻥ ﻫﺆﻻﺀ ﻣﻦ ﺃﻭﻻﺩ ﻋﻴﺴﻰ ‪ .‬ﺇﻥ ﺗﺎﺭﻳﺦ ﺍﻷﻓﻐﺎﻥ‪ ،‬ﻣﻊ ﺍﻷﺳﻒ‪،‬‬ ‫ﻣﺘﻔﺮ‪‬ﻕ ﻭﻣﺸﻮﺵ ﺟﺪ‪‬ﺍ‪ ،‬ﻓﺎﻟﺘﻮﺻ ﹸﻞ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﺧﻼﻝ ﺭﻭﺍﻳﺎ‪‬ﻢ‬ ‫ﻚ ﺃﻥ ﺍﻷﻓﻐﺎﻥ ﻣﻦ‬ ‫ﺍﻟﺸﻌﺒﻴﺔ ﺍﳌﺒﻌﺜﺮﺓ ﺃﻣﺮ ﻣﺘﻌﺬﺭ‪ .‬ﻭﻋﻠﻰ ﻛ ﹼﻞ ﺣﺎﻝ‪ ،‬ﻓﻼ ﺷ ‪‬‬ ‫ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺃﻫﻞ ﻛﺸﻤﲑ ﻫﻢ ﺃﻳﻀ‪‬ﺎ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﺍﻟﺬﻳﻦ‬ ‫ﻛﺘﺒﻮﺍ ﰲ ﻣﺆﻟﻔﺎ‪‬ﻢ ﺧﻼﻑ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﻨﺨﺪﻋﻮﻥ ﺟﺪ‪‬ﺍ ﺣﻴﺚ ﱂ‬

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‫‪‬ﻳﻌﻤﻠﻮﺍ ﺍﻟﻔﻜ ‪‬ﺮ ﺑﺪﻗﺔ؛ ﺣﱴ ﺇﻥ ﺍﻷﻓﻐﺎﻥ ﺃﻧﻔﺴﻬﻢ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺄ‪‬ﻢ ﻣﻦ ﺃﻭﻻﺩ‬ ‫ﻗﻴﺲ؛ ﻭﻗﻴﺲ ﻫﺬﺍ ﻛﺎﻥ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬ ‫ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﺈﻧﻨﺎ ﻻ ﻧﺮﻯ ﺣﺎﺟﺔ ﻟﺘﻄﻮﻳﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻫﻨﺎ‪ ،‬ﺇﺫ‬ ‫ﻗﺪ ﺳﺒﻖ ﺃﻥ ﺗﻨﺎﻭﻟﻨﺎﻩ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﺃﺣﺪ ﻛﺘﺒﻨﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻬﻤ‪‬ﻨﺎ ﻫﻨﺎ ﺑﻴﺎﻥ‬ ‫ﺖ" ﻋﻦ ﻃﺮﻳﻖ‬ ‫ﺳﻴﺎﺣﺔ ﺍﳌﺴﻴﺢ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺇﱃ ﻛﺸﻤﲑ ﻭ"ِﺗ‪‬ﺒ ‪‬‬ ‫"ﻧﺼﻴﺒﲔ" ﻣﺮﻭ ‪‬ﺭﺍ ﺑﺄﻓﻐﺎﻧﺴﺘﺎﻥ ﰒ "ﺑﻨﺠﺎﺏ"‪ .‬ﻭﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻟﺴﻔﺮ ﺍﻟﻄﻮﻳﻞ‬ ‫‪‬ﺳﻤ‪‬ﻲ ﺑﺎﻟﻨﱯ ﺍﻟﺴﺎﺋﺢ‪ ،‬ﺑﻞ ﹸﻟﻘﱢﺐ ﺑـ "ﺇﻣﺎﻡ ﺍﻟﺴﺎﺋﺤﲔ" ﻛﻤﺎ ﺫﻛﺮ‬ ‫ﺃﺣﺪ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻓﻀﻴﻠ ﹸﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ‬ ‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺍﻟﻔﻬﺮﻱ ﺍﻟﻄﺮﻃﻮﺳﻲ ﺍﳌﺎﻟﻜﻲ ﺍﻟﺬﺍﺋﻊ ﺍﻟﺼﻴﺖ‬ ‫ﺑﻌﻈﻤﺘﻪ ﻭﻓﻀﻴﻠﺘﻪ ﰲ ﺍﻵﻓﺎﻕ ﺑﺎﻟﺼﻔﺤﺔ ‪ ٦‬ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤ‪‬ﻰ "ﺳﺮﺍﺝ‬ ‫ﺍﳌﻠﻮﻙ" ﺍﳌﻄﺒﻮﻉ ﺑﺎﳌﻄﺒﻌﺔ ﺍﳋﲑﻳﺔ ﲟﺼﺮ ﻋﺎﻡ ‪ ١٣٠٦‬ﺍﳍﺠﺮﻱ‪ ،‬ﺣﻴﺚ‬ ‫ﺱ ﺍﻟﺰﺍﻫﺪﻳﻦ‪ ،‬ﻭﺇﻣﺎﻡ‬ ‫ﺡ ﺍﷲ ﻭﻛﻠﻤﺘﻪ‪ ،‬ﺭﺃ ‪‬‬ ‫ﻗﺎﻝ‪" :‬ﺃﻳﻦ ﻋﻴﺴﻰ ﺭﻭ ‪‬‬ ‫ﺍﻟﺴﺎﺋﺤﲔ"‪ ..‬ﺃﻱ ﺃﻧﻪ ﻗﺪ ﺗ‪‬ﻮﱢﻓﻲ ﻛﻤﺎ ﺗ‪‬ﻮﱢﻓﻲ ﺃﻣﺜﺎﻟﻪ‪.‬‬ ‫ﹸﺍﻧﻈﺮﻭﺍ ﻛﻴﻒ ﻭﺻﻒ ﻫﺬﺍ ﺍﻟﻌﺎِﻟ ‪‬ﻢ ﺍﻟﻔﺎﺿ ﹸﻞ ﻋﻴﺴﻰ ﺑﻜﻮﻧﻪ‬ ‫ﺤﺎ ﺑﻞ "ﺇﻣﺎﻡ ﺍﻟﺴﺎﺋﺤﲔ"‪.‬‬ ‫ﺳﺎﺋ ‪‬‬ ‫ﻛﻤﺎ ﻭﺭﺩ ﰲ "ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ" ﻋﻦ ﺍﳌﺴﻴﺢ‪ :‬ﻗﻴﻞ ‪‬ﺳﻤ‪‬ﻲ ﻋﻴﺴﻰ‬ ‫ﺤﺎ ﰲ ﺍﻷﺭﺽ ﻻ ﻳﺴﺘﻘ ‪‬ﺮ‪.‬‬ ‫ﺑﺎﳌﺴﻴﺢ ﻷﻧﻪ ﻛﺎﻥ ﺳﺎﺋ ‪‬‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﺍﳌﻌﲎ ﻧﻔﺴﻪ ﰲ ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﺷﺮﺡ ﺍﻟﻘﺎﻣﻮﺱ ﺑﺰﻳﺎﺩﺓ ﺃﻥ‬ ‫ﺴﺢ ﺑﺎﳋﲑ ﻭﺍﻟﱪﻛﺔ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻣﻔﻄﻮﺭ ﻋﻠﻴﻬﻤﺎ ﺣﱴ ﺇﻥ ﳌﺴﻪ‬ ‫ﺍﳌﺴﻴﺢ ﻣ‪‬ﻦ ‪‬ﻣ ِ‬ ‫ﷲ ﻳﻌﻄﻲ‬ ‫ﺃﻳﻀ‪‬ﺎ ﻳ‪‬ﻜﺴﺐ ﺍﳋ ‪‬ﲑ ﻭﺍﻟﱪﻛﺔ؛ ﻭﻗﺪ ﻭ‪‬ﺻﻒ ﺑﻪ ﻋﻴﺴﻰ ‪ ،‬ﻭﺍ ُ‬ ‫ﻫﺬﺍ ﺍﻻﺳﻢ ‪‬ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ‪ .‬ﻭﻫﻨﺎﻙ ﻣﺴﻴﺢ ﺁﺧﺮ ﺇﺯﺍﺀﻩ‪ ،‬ﻗﺪ ﻣ‪‬ﺴﺢ‬ ‫ﺑﺎﻟﺸ ‪‬ﺮ ﻭﺍﻟﻠﻌﻨﺔ‪ ،‬ﺃﻱ ﺃﻧﻪ ﻣﻄﺒﻮﻉ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﺣﱴ ﺇﻥ ﻣﺴ‪‬ﻪ ﻳﻮﺭﺙ ﺍﻟﺸ ‪‬ﺮ‬ ‫ﻭﺍﻟﻀﻼﻝ ﻭﺍﻟﻠﻌﻨﺔ؛ ﻭﻗﺪ ﻭ‪‬ﺻﻒ ﺑﻪ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﻟﺪ‪‬ﺟﺎﻝ ﻭﺃﻳﻀ‪‬ﺎ ﻛﻞ ‪‬ﻣﻦ ﻛﺎﻥ‬ ‫ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ‪.‬‬ ‫ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﻫﺬﻳﻦ ﺍﻟﻮﺻﻔﲔ ‪ -‬ﺃﻱ ﺍﳌﺴﻴﺢ ﲟﻌﲎ ﺍﻟﺴﺎﺋﺢ‪ ،‬ﻭﺍﳌﺴﻴﺢ‬

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‫ﻀﺪ‪‬ﻳﻦ‪ ،‬ﻭﻻ ﻳ‪‬ﻨﺎﻗﺾ ﺃﺣ ‪‬ﺪﳘﺎ‬ ‫ﲟﻌﲎ ﺍﳌﻤﺴﻮﺡ ﺑﺎﳋﲑ ﻭﺍﻟﱪﻛﺔ ‪ -‬ﻟﻴﺴﺎ ﺑ ِ‬ ‫ﺾ ﺑﺎﺳﻢ ﻳﻨﻄﻮﻱ ﻋﻠﻰ‬ ‫ﺍﻵﺧ ‪‬ﺮ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺳﻨ‪‬ﺔ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﻪ ﻳﺼﻒ ﺍﻟﺒﻌ ‪‬‬ ‫ﻋﺪ‪‬ﺓ ﻣﻌﺎ ٍﻥ‪ ،‬ﻭﲨﻴﻊ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺗﻨﻄﺒﻖ ﻋﻠﻰ ﺻﺎﺣﺐ ﺫﻟﻚ ﺍﻻﺳﻢ‪.‬‬ ‫ﺤﺎ ﺃﻣ ‪‬ﺮ ﺛﺎﺑﺖ ﻣﻦ‬ ‫ﻭﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ ﺇﻥ ﻛﻮﻥ ﻋﻴﺴﻰ ﻧﺒ‪‬ﻴﺎ ﺳﺎﺋ ‪‬‬ ‫ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﲝﻴﺚ ﻟﻮ ﺃﺭﺩﻧﺎ ﺗﺪﻭﻳﻦ ﻛ ﹼﻞ ﻣﺎ ﻭﺭﺩ ﻓﻴﻬﺎ ‪‬ﺬﺍ‬ ‫ﺍﻟﺼﺪﺩ ﻟﺼﺎﺭ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺑﺴﺒﺐ ﺳﻌﺘﻪ ﻭﻃﻮﻟﻪ ﻛﺘﺎ‪‬ﺑﺎ ﺿﺨ ‪‬ﻤﺎ‪ ،‬ﻟﺬﻟﻚ‬ ‫ﺕ‪.‬‬ ‫ﺃﻛﺘﻔﻲ ﲟﺎ ﺫﻛﺮ ‪‬‬

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‫‪@ @ïãbrÛa@Ý–ÐÛa‬‬ ‫ﰲ ﺷﻬﺎﺩﺓ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ‬ ‫ﻟﻴﻜ ‪‬ﻦ ﻭﺍﺿﺤ‪‬ﺎ ﺃﻧﻨﺎ ﻗﺪ ﻭﺟﺪﻧﺎ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﺷﻬﺎﺩﺍﺕ ﻣﺘﻨﻮ‪‬ﻋ ﹰﺔ‬ ‫ﻳﺘ‪‬ﻀﺢ ﻣﻦ ﺍﻟﻨﻈﺮ ﺍ‪‬ﻤﻞ ﻓﻴﻬﺎ ﺑﻜﻞ ﺟﻼﺀ ﺃﻥ ﻋﻴﺴﻰ ﻗﺪ ﺟﺎﺀ ﺣﺘﻤ‪‬ﺎ‬ ‫ﺇﱃ ﺑﻼﺩ ﺑﻨﺠﺎﺏ ﻭﻛﺸﻤﲑ ﻭﻏﲑﳘﺎ‪ .‬ﻭﻧ‪‬ﺴﺠ‪‬ﻞ ﺗﻠﻚ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻫﻨﺎ‪،‬‬ ‫ﻟﻜﻲ ﻳﺘﺪﺑﺮ ﻓﻴﻬﺎ ﻛ ﹼﻞ ﺑﺎﺣﺚ ﻣﻨﺼﻒ‪ ،‬ﰒ ﻳ‪‬ﻨﺴ‪‬ﻘﻬﺎ ﰲ ﺫﻫﻨﻪ ﺑﺘﺮﺗﻴﺐ‬ ‫ﺧﺎﺹ‪ ،‬ﺣﱴ ﻳﺼﻞ ﺑﻨﻔﺴﻪ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ‪ .‬ﻭﻫﺬﻩ‬ ‫ﺍﻟﺸﻬﺎﺩﺍﺕ ﻫﻲ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﱄ‪:‬‬ ‫ﺃﻭﻻﹰ‪ ،‬ﺇﻥ ﺍﻷﻟﻘﺎﺏ ﺍﻟﱵ ﹸﻟﻘﱢﺐ ‪‬ﺎ ﺑﻮﺫﺍ ﺗ‪‬ﺸﺒﻪ ﲤﺎ ‪‬ﻣﺎ ﺍﻷﻟﻘﺎﺏ ﺍﻟﱵ ﹸﻟﻘﱢﺐ‬ ‫‪‬ﺎ ﺍﳌﺴﻴﺢ‪ .‬ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺗﻌﺮ‪‬ﺽ ﳍﺎ ﺑﻮﺫﺍ ﺗ‪‬ﻤﺎﺛﻞ ﺃﺣﺪﺍﺙ‬ ‫ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ‪ .‬ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـ "ﺍﻟﺒﻮﺫﻳﺔ" ﻫﻨﺎ ﻫﻮ ﺍﻟﺪﻳﻦ ﺍﳌﻮﺟﻮﺩ ﰲ‬ ‫ﺖ"‪ ،‬ﻭﻫﻲ "ﻟﻴﻪ" ﻭ"ﻻﺳﺔ" ﻭ"ﺟﻠﺠﺖ"‬ ‫ﺍﳌﻨﺎﻃﻖ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻠﻰ ﺗ‪‬ﺨﻮﻡ "ﺗ‪‬ﺒ ‪‬‬ ‫ﻭ"ﳘﺲ"‪ ،‬ﺍﻟﱵ ﻗﺪ ﺛﺒﺘﺖ ﺯﻳﺎﺭﺓ ﺍﳌﺴﻴﺢ ﳍﺎ‪.‬‬ ‫ﻼ ﻋﻠﻰ ﺗﺸﺎﺑﻪ ﺍﻷﻟﻘﺎﺏ ﺃﻥ ﻋﻴﺴﻰ ﻗﺪ ﺃﻃﻠﻖ ﰲ‬ ‫ﻭﻛﻔﻰ ﺩﻟﻴ ﹰ‬ ‫ﺗﻌﺎﻟﻴﻤﻪ ﺍﺳﻢ "ﺍﻟﻨﻮﺭ" ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ‪‬ﺳ ‪‬ﻤﻲ "ﻏﻮﰎ" ﺑـ ﺑﻮﺫﺍ‬ ‫ﺍﻟﺬﻱ ﻳﻌﲏ "ﺍﻟﻨﻮﺭ" ﺑﺎﻟﻠﻐﺔ ﺍﻟﺴﻨﺴﻜﺮﻳﺘﻴﺔ‪ .‬ﻭﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﺍﺳﻢ‬ ‫"ﺍﳌﻌﻠﻢ" ﻟﻌﻴﺴﻰ‪ ،‬ﻛﺬﻟﻚ ﲰ‪‬ﻲ ﺑﻮﺫﺍ ﺑﺎﺳﻢ "ﺳﺎﺳﺘﺎ" ﺃﻱ ﺍﻷﺳﺘﺎﺫ‪ .‬ﻭﻛﻤﺎ‬ ‫ﻭ‪‬ﺻﻒ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﺑﺎﳌﺒﺎﺭﻙ‪ ،‬ﻭ‪‬ﺻﻒ ﺑﻮﺫﺍ ﺑـ "ﺳﺠﺖ"‬ ‫ﺃﻱ ﺍﳌﺒﺎﺭﻙ‪ .‬ﻭﻗﺪ ﹸﻟﻘﱢﺐ ﺍﳌﺴﻴﺢ ﺑﺎﻷﻣﲑ‪ ،‬ﻭﻣﻦ ﺃﲰﺎﺀ ﺑﻮﺫﺍ "ﺍﻷﻣﲑ" ﺃﻳﻀ‪‬ﺎ‪.‬‬ ‫ﻭﻣﻦ ﺃﲰﺎﺀ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ "ﺍﶈﻘﱢﻖ ﻟﻐﺎﻳﺘﻪ"‪ ،‬ﻭﻛﺬﻟﻚ ﺟﺎﺀ ﰲ ﺍﻟﻜﺘﺐ‬ ‫ﺍﻟﺒﻮﺫﻳﺔ ﺃﻥ ﻣﻦ ﺃﲰﺎﺀ ﺑﻮﺫﺍ "ﺳﺪﺍﺭ‪‬ﺎ" ﺃﻱ ﺍﶈﻘﻖ ﻟﻐﺎﻳﺘﻪ‪ .‬ﻭﻣﻦ ﺃﲰﺎﺀ‬ ‫ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﺃﻧﻪ ﻣ‪‬ﺠﲑ ﺍﻟﻜﺎﺩﺣﲔ ﺍﻟﺒﺎﺋﺴﲔ‪ ،‬ﻭﻛﺬﻟﻚ ﻭﺭﺩ ﰲ‬

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‫ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﺃﻥ ﻣﻦ ﺃﲰﺎﺋﻪ "ﺃﺳﺮ‪‬ﻥ ‪‬ﺳﺮ‪‬ﻥ" ﺃﻱ ﺍﳌﺆﻭﻱ ﳌﻦ ﻻ ﻣﺄﻭﻯ‬ ‫ﻟﻪ‪ .‬ﻭﻛﻤﺎ ‪‬ﺩ ِﻋﻲ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﺑﺎﺳﻢ ﺍ ﹶﳌﻠِﻚ‪ ،‬ﻭﻗﺪ ﺃﺭﻳﺪ ﺑﻪ ﺍﳌﹸﻠﻚ‬ ‫ﺍﻟﺴﻤﺎﻭﻱ‪ ،‬ﻛﺬﻟﻚ ‪‬ﺩ ِﻋ ‪‬ﻲ ﺑﻮﺫﺍ ﺑﺎ ﹶﳌِﻠﻚ‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﺘﺸﺎﺑﻪ ﰲ ﺃﺣﺪﺍﺙ ﺣﻴﺎ‪‬ﻤﺎ ﻓﻬﻮ ﺃﻧﻪ ﻛﻤﺎ‬ ‫‪‬ﺳﺠ‪‬ﻞ ﰲ ﺍﻹﳒﻴﻞ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﺑﺘ‪‬ﻠﻲ ﺑﺎﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ‪:‬‬ ‫ﺕ ﺍﻟﻌﺎﱂ ﻭﳑﺎﻟﻜﻪ ﻛﻠﹼﻬﺎ‪ ،‬ﻛﺬﻟﻚ‬ ‫ﺕ ﱄ ﻛﺎﻧﺖ ﻟﻚ ﺛﺮﻭﺍ ‪‬‬ ‫ﺇﻥ ﺳﺠﺪ ‪‬‬ ‫ﺗﻌ ‪‬ﺮﺽ ﺑﻮﺫﺍ ﺃﻳﻀ‪‬ﺎ ﻟﻼﺧﺘﺒﺎﺭ ﻧﻔﺴﻪ؛ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ‪ :‬ﺇﻥ ﺃﻃﻌ‪‬ﺘﲏ‬ ‫ﺖ ﻟﻚ ﻋﻈﻤﺔ‬ ‫ﺖ ﺇﱃ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻫﺒ ‪‬‬ ‫ﺖ ﺣﻴﺎﺓ ﺍﻟﺰﻫﺪ ﻫﺬﻩ ﻭﺭﺟﻌ ‪‬‬ ‫ﻭﺗﺮﻛ ‪‬‬ ‫ ‬ ‫ﺍﳌﻠﻮﻙ ﻭﹸﺃ‪‬ﺑﻬ‪‬ﺘﻬﻢ؛ ﻭﻟﻜﻦ ﺑﻮﺫﺍ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻜﺘﺐ‪ ،‬ﱂ ‪‬ﻳﻄ ِﻊ ﺍﻟﺸﻴﻄﺎ ﹶﻥ‬ ‫ﻣﺜﻠﻤﺎ ﱂ ﻳ‪‬ﻄﻌﻪ ﺍﳌﺴﻴ ‪‬ﺢ ﺃﻳﻀ‪‬ﺎ‪.‬‬ ‫ﻟﻘﺪ ﺗﺒﻴ‪‬ﻦ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻷﻟﻘﺎﺏ ﺍﳌﺘﻨﻮ‪‬ﻋﺔ ﺍﻟﱵ ﻧﺴﺒﻬﺎ ﺍﳌﺴﻴ ‪‬ﺢ ﺇﱃ‬ ‫ﻧﻔﺴﻪ ﰲ ﺍﻷﻧﺎﺟﻴﻞ‪ ،‬ﻗﺪ ‪‬ﻧﺴﺒﺖ ﺇﱃ ﺑﻮﺫﺍ ﰲ ﻛﺘﺒﻪ ﺍﻟﱵ ﹸﺃﻟﹼﻔﺖ ﺑﻌﺪﻩ ﺑﺰﻣﻦ‬ ‫ﻃﻮﻳﻞ؛ ﻭﻛﻤﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻗﺪ ﺍﺑﺘ‪‬ﻠﻲ ﺑﺎﻟﺸﻴﻄﺎﻥ ﻛﺬﻟﻚ ﺍﺑ‪‬ﺘﻠﻲ ﺑﻮﺫﺍ‬ ‫ﺑﺎﻟﺸﻴﻄﺎﻥ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﻫﺬﻩ ﺍﻟﻜﺘﺐ؛ ﺑﻞ ﺇ‪‬ﺎ ﺗﺬﻛﺮ ﺃﻥ ﺍﺑﺘﻼﺀ ﺑﻮﺫﺍ‬ ‫ﻛﺎﻥ ﺃﺷﺪ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻨﺪﻣﺎ ﺃﻏﺮﺍﻩ ﺑﺎﻟﻐﲎ ﻭﺍ ﹸﳌﻠﻚ‪ ،‬ﺧﻄﺮ ﻟﺒﻮﺫﺍ ﺃﻥ‬ ‫ﻳﺮﺟﻊ ﺇﱃ ﺑﻴﺘﻪ‪ ،‬ﻭﻟﻜﻨﻪ ﺳﺮﻋﺎﻥ ﻣﺎ ﺃﻗﻠﻊ ﻋﻦ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ‪ .‬ﰒ ﺍﺟﺘﻤﻊ ﺑﻪ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻧﻔﺴﻪ ﰲ ﻟﻴﻠﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺃﻟﹼﺐ ﻋﻠﻴﻪ ﺫﺭﻳﺘﻪ ﲨﻴ ‪‬ﻌﺎ‪ ،‬ﻭﺧﻮ‪‬ﻓﻪ‬ ‫ﲔ ﻛﺎﻷﻓﺎﻋﻲ‬ ‫ﺕ ﻟﻪ ﻫﺆﻻﺀ ﺍﻟﺸﻴﺎﻃ ‪‬‬ ‫ﺑﺄﻧﻮﺍﻉ ﺍﻟﺼﻮﺭ ﺍﳌﺮﻭ‪‬ﻋﺔ؛ ﺣﻴﺚ ﻇﻬﺮ ‪‬‬ ‫ﺴﻤﻮﻡ‬ ‫ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻫﻬﺎ ﺍﻟﻨﲑﺍﻥ؛ ﺣﱴ ﺃﺧﺬﺕ ﺗﻘﺬﻑ ﺇﻟﻴﻪ ﺑﺎﻟ ‪‬‬ ‫;‪Buddhism by T. W. Rhys Davids‬‬ ‫‪and Buddhism by Sir M. Monier-Williams.‬‬ ‫‪Also see:‬‬ ‫‪- Chinese Buddhism by Edkins,‬‬ ‫‪- Buddha by Oldenberg, translated by W. Hoey‬‬ ‫‪- Life of the Buddha , translated by Rockhill.‬‬

‫ﻭﺍﻧ ﹸﻈ ‪‬ﺮ ﺃﻳﻀ‪‬ﺎ ﺍﳌﻠﺤﻘﺎﺕ ﺭﻗﻢ ‪ ١‬ﻭ ‪ ٢‬ﻭ ‪ ٤‬ﻭ‪) .٥‬ﺍﳌﺘﺮﺟﻢ(‬

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тАля╗ня║Ня╗Яя╗ия▓Ся║Ня╗етАк ╪МтАмя║Зя╗╗ я║Гя╗е я║Ня╗Яя║┤я╗дя╗оя╗б я╗Ыя║Оя╗зя║Ц я║Чя║Шя║дя╗отАкюаитАмя╗Э я║Зя▒Г я║Гя║пя╗ля║Оя║нтАк ╪МтАмя╗ня║Гя╗гя║О я║Ня╗Яя╗ия▓Ся║Ня╗етАм тАля╗Уя║╝я║Оя║ня║Х я╗Ыя╗мя║Оя╗Яя║Ф я║гя╗оя╗Э я║Ся╗оя║ля║НтАк .тАмя░Т я║Зя║ля║Н я╗│я║Мя║▓ я║Ня╗Яя║╕я╗┤я╗Дя║Оя╗е я╗гя╗ж я│Тя║Оя║б я╗ля║мя╗йтАм тАля║Ц я╗Ля║╕я║оя║У я║Зя▒Г я║Ся╗оя║ля║НтАк ╪МтАмя╗ня║Гя╗ня║╗я║Оя╗ля╗ж я║Ся║Дя╗е я╗│тАкюабтАмя║Тя║кя╗│я╗ж я╗Яя╗ктАм тАля║Ня│Мя╗Ья╗┤я║кя║У я║Гя║ня║│я╗Ю я║Ся╗ия║О┘Ря║Чя╗к я║Ня╗Яя║┤ тАкюаитАмтАм тАля║╕ я╣╢я╗ЮтАм тАля╗Й я║Ся╗оя║ля║Н я╗Ля╗ж я╗гя╗оя╗Чя╗Фя╗ктАк ╪МтАмя╗ня╗У ┘РтАм тАля▓ия║Оя│Ня╗ж я║Ня╗Яя╗Фя║Оя║Чя╗ж╪Ы я╗ня╗Яя╗Ья╗ж я╗Ыя╗Ю я║ля╗Яя╗Ъ я╗гя║О тАкюаатАмя║пя╗Л тАкюаатАмя║░ тАкюаатАмтАм тАля║Ня╗Яя║╕я╗┤я╗Дя║Оя╗е я░▓ я╗Ля║░я║Ня║Ля╗дя╗к я╗Уя║╕я╗╝ я║ля║ня╗│ тАкюагтАмя╗Мя║ОтАк .тАмя╗Уя║Оя║│я║Шя║ия║кя╗б я╗ня║│я║Оя║Ля╗Ю я║Гя║зя║оя╗птАк ╪МтАмя╗ня╗Яя╗Ья╗ия╗мя║ОтАм тАля║Гя╗│я╗АтАкюагтАмя║О я║Ся║Оя║Ая║Х я║Ся║Оя│Ля╗┤я║Тя║ФтАк ╪МтАмя╗ня▒В я║Чя╗ия╗Ю я╗гя╗ж я║Ня║│я║Шя╗Шя║Оя╗гя║Ф я║Ся╗оя║ля║Н я╗ня║Зя│Эя║Оя╗зя╗к я║╖я╗┤я╣░я║Мя║О╪Ы я╗ня╗гя╗Ая╗░тАм тАля║Ся╗оя║ля║Н я╣╕я╗Ч тАкюабтАмя║к тАкюагтАмя╗гя║О я░▓ я╗Чя╗Дя╗К я║Ня│Мя╗ия║Оя║пя╗Э я║Ня╗Яя║оя╗ня║гя║Оя╗зя╗┤я║Ф я║Ня╗Яя╗Мя╗ая╗┤я║ОтАк ╪МтАмя║гя▒┤ я▓дя╗Ья▒ая╗жтАк ╪МтАмя║Ся╗Мя║к я╗Яя╗┤я╗ая║ФтАм тАля╗Гя╗оя╗│я╗ая║Ф я╗гя║кя│Ня╗дтАкюаетАмя║Ф я╗гя╗ж я║Ня╗╗я║Ся║Шя╗╝я║Ая║Ня║Х я║Ня╗Яя║╕я║кя╗│я║кя║У я╗ня║Ня╗╗я╗гя║Шя║дя║Оя╗зя║Оя║Х я║Ня╗Яя╗Дя╗оя╗│я╗ая║ФтАк ╪МтАмя╗г┘Ря╗ж я╗Чя╗мя║отАм тАля╗Ля║кя╗нтАкюаетАмя╗й я║Ня╗Яя╗ая║кя╗ня║й я║Ня╗Яя║╕я╗┤я╗Дя║Оя╗етАк ╪МтАмя╗ня║Ня╗зя╗Ья║╕я╗Т я╗Ля╗ая╗┤я╗к я╗зя╗о тАкюабтАмя║н я║Ня╗Яя╗Мя╗ая╗в я║Ня│Кя╗Шя╗┤я╗Шя╗▓тАк ╪МтАмя╗ня║Чя╗┤я║┤я║оя║ХтАм тАля╗Яя╗к я╗гя╗Мя║оя╗Уя║Ф я╗Ыя╗Ю я║Ня╗╖я╗гя╗оя║н я║Ся╗Ия╗мя╗оя║н я║Ня╗Яя╗Фя║ая║отАк ╪МтАмя║Гя╗▒ я║Ся╗Мя║к я║Ня╗зя║Шя╗мя║Оя║А я║Ня╗гя║Шя║дя║Оя╗зя╗ктАк.тАмтАм тАля╗ня║Ня╗Яя║╝я║Тя╗┤я║д я╣╕я║Ф я║Ня╗Яя▒╡ я║Ня╗зя║Шя╗мя║Ц я╗Уя╗┤я╗мя║О я╗ля║мя╗й я║Ня│Кя║оя║П я║Ня╗Яя╗Мя╗Ия╗┤я╗дя║Ф я║╗я║Оя║ня║Х я╗гя╗оя╗Я тАкюаатАмя║к я║Ня╗Яя║кя╗│я║Оя╗зя║ФтАм тАля║Ня╗Яя║Тя╗оя║ля╗│я║ФтАк ╪МтАмя╗ня╗Ыя║Оя╗е "я╗Пя╗оя░О" я╗Ля╗ия║кя║Ля║м я║Ня║Ся╗ж я▓мя║┤я║Ф я╗ня║Ыя╗╝я║Ыя▓Ф я╗Ля║О тАкюагтАмя╗гя║ОтАк ╪МтАмя╗ня║Чя║╕я║отАкюаетАмя╗СтАм тАля╗Ля╗ия║кя╗ля║О я║Ся╗ая╗Шя║Р я║Ся╗оя║ля║Н я║Гя╗▒ я║Ня╗Яя╗ия╗оя║н я╗ня║Ня╗Яя╗Ая╗┤я║Оя║А╪Ы я╗ня╗Чя║к я╗ЛтАкюабтАмя║оя╗Уя║Ц я║Ня╗Яя║╕я║ая║оя║У я║Ня╗Яя▒╡ я╗Ыя║Оя╗етАм тАля║┤я║О я▓вя║Шя╗мя║О я╗Ля╗ия║кя║Ля║м я║Ся║╕я║ая║оя║У я║Ня╗Яя╗ия╗оя║нтАк.тАмтАм тАля║Ся╗оя║ля║Н я║Яя║Оя╗Я тАкюагтАмтАм тАля╗ня║Ня╗╡я╗е я║Чя║╝я╗Фя▒ая║дя╗оя║Н я║Ня╗╣я│Тя╗┤я╗ЮтАк ╪МтАмя╗Уя║┤я╗оя╗С я▓бя║кя╗ня╗е я║Гя╗е я║Ня╗╗я║Ся║Шя╗╝я║А я║Ня╗Яя║мя╗▒ я║Чя╗Мя║отАкюаетАмя║╜тАм тАля╗Яя╗к я║Ся╗оя║ля║Н я╗гя╗ж я╗Ч┘Ря║Тя╗Ю я║Ня╗Яя║╕я╗┤я╗Дя║Оя╗е я╗Ыя║Оя╗е я╗│я║╕я║Тя╗к я▓дя║Оя╗гтАкюагтАмя║О я║Ня╗╗я║Ся║Шя╗╝ ┘Оя║А я║Ня╗Яя║мя╗▒ я╗ня║Ня║Яя╗мя╗к я║Ня│Мя║┤я╗┤я║втАм тАл ╪Ы я║гя▒┤ я║Зя╗е я╗ЛтАкюабтАмя╗дя║о я║Ня│Мя║┤я╗┤я║в я╗Ля╗ия║к я║Ня╗╗я║Ся║Шя╗╝я║А я╗ля╗о я╗зя╗Фя║▓ я║Ня╗Яя╗Мя╗дя║о я║Ня╗Яя║мя╗▒ я║Ня║СтАкюабтАмя║Шя╗а┘Ря╗▓тАм тАля╗Уя╗┤я╗к я║Ся╗оя║ля║НтАк.тАмтАм тАля╗ня╗│я║Шя║Тя╗┤тАкюаетАмя╗ж я╗гя╗ж я║Ня╗Яя╗Ья║Шя║Р я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я║Гя╗е я║Ня╗Яя║╕я╗┤я╗Дя║Оя╗е я▒В я╗│я╗ая╗Ц я║Ся╗оя║ля║Н я╗Ля╗ая╗░ я╗гя║оя║Гя╗п я╗гя╗жтАм тАля║┤я╗дя║ФтАк ╪МтАмя║Ся╗Ю я╗Ыя║Оя╗е я╗ля║мя║Н я╗гя╗ия╗И тАкюагтАмя║оя║Н я║зя║Оя║╗тАкюактАмя║О я║Чя║оя║Ня║Ая╗п я║Гя╗гя║Оя╗бтАм тАля║Ня╗Яя╗ия║Оя║▒ я║Ся║╝я╗оя║ня║У я║Бя║йя╗гя╗┤я║Ф я│О тАкюаитАмтАм тАля╗Ля╗┤я▓П я║Ся╗оя║ля║Н я╗Уя╗Шя╗ВтАк ╪МтАмя╗ня╗Ыя║Оя╗е я║гя║кя╗│я║Ъ я║Ня╗Яя║╕я╗┤я╗Дя║Оя╗е я╗гя╗Мя╗к я╗Ля╗ая╗░ я║╗я╗оя║ня║У я║Зя│Ня║Оя╗бтАм тАля║╖я╗┤я╗Дя║Оя▒Р╪Ы я║Гя╗▒ я║Гя╗е я║Ня╗Яя║╕я╗┤я╗Дя║Оя╗е я╗гя╗К я║Ня│Мя╗ия╗Ия║о я║Ня╗Яя║мя╗▒ я║Гя║Чя╗░ я║Ся╗к я╗Ыя║Оя╗е я╗│тАкюабтАмя╗ая╗Шя╗▓ я░▓ тАкюабтАмя║ня╗ня╗ЙтАм тАля║Ся╗оя║ля║Н я║Ся║Дя╗е я╗Ля╗ая╗┤я╗к я║Гя╗е я╗│я║Шя║оя╗Щ я╗ля║мя║Н я║Ня╗Яя╗Дя║оя╗│я╗ЦтАк ╪МтАмя╗ня║Гя╗е я╗│я╗Дя╗┤я╗Мя╗к я║Гя╗▒ я║Ня╗Яя║╕я╗┤я╗Дя║Оя╗етАк ╪МтАмя╗Яя╗┤я╗дя╗ия║дя╗ктАм тАл тАм

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‫ﲨﻴ ‪‬ﻊ ﻧﻌﻢ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻛﺬﻟﻚ ﲤﺎﻣ‪‬ﺎ ﻳﻌﺘﺮﻑ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻴﺤﻴﺔ ﺑﺄﻥ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺸ ٍﺮ ﻣﺎ ‪‬ﺭ ﺑﺎﻟﻄﺮﻗﺎﺕ ﻭﺍﻷﺯﻗﹼﺔ‬ ‫ﺍﻟﺬﻱ ﻗﺎ‪‬ﺑ ﹶﻞ ﻋﻴﺴﻰ ﱂ ﻳﺄﺗﻪ ﺑﺼﻮﺭﺓ ‪‬ﺑ ‪‬‬ ‫ﺑﲔ ﺃﻳﺪﻱ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﱂ ﳛﺪ‪‬ﺙ ﺍﳌﺴﻴ ‪‬ﺢ ﻛﺤﺪﻳﺚ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‬ ‫ﲝﻴﺚ ﻳﺴﻤﻌﻪ ﺍﻵﺧﺮﻭﻥ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻠﻘﺎﺀ ﺃﻳﻀ‪‬ﺎ ﺻﻮﺭﺓ ﻣﻦ‬ ‫ﺍﻟﻜﺸﻒ ﺭﺁﻫﺎ ﺍﳌﺴﻴﺢ ﻭﺣﺪﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﻮﺍﺭ ﺑﻴﻨﻬﻤﺎ ﻭﺣﻴ‪‬ﺎ ﺷﻴﻄﺎﻧﻴ‪‬ﺎ‪..‬‬ ‫ﺃﻱ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﲝﺴﺐ ﻋﺎﺩﺗﻪ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﺃﻟﻘﻰ ﺃﻫﻮﺍﺀﻩ ﰲ ﻗﻠﺐ ﺍﳌﺴﻴﺢ‬ ‫ﺑﺸﻜﻞ ﺍﻟﻮﺳﻮﺍﺱ؛ ﻭﻟﻜﻦ ﻗﻠﺐ ﺍﳌﺴﻴﺢ ﱂ ﻳﻘﺒﻞ ﻫﺬﻩ ﺍﻟﻮﺳﺎﻭﺱ‬ ‫ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪ ،‬ﺑﻞ ﺭﻓﻀﻬﺎ ﻛﻤﺎ ﻓﻌﻞ ﺑﻮﺫﺍ‪.‬‬ ‫ﻭﳑﺎ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﻫﻮ‪ :‬ﻛﻴﻒ ﲤﹼﺖ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺸﺎ‪‬ﺔ ﺍﻟﺸﺪﻳﺪﺓ‬ ‫ﺑﲔ ﺍﳌﺴﻴﺢ ﻭﺑﻮﺫﺍ‪ ،‬ﻭﳌﺎﺫﺍ ؟‬ ‫ﺍﻵﺭﻳﻮﻥ ﻳﺰﻋﻤﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻥ ﺍﳌﺴﻴﺢ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺳﺎﻓﺮ ﺇﱃ ﺍﳍﻨﺪ‬ ‫ﻭﺍﻃﹼﻠﻊ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﺑﻮﺫﺍ ﻭﺃﺣﺪﺍﺛﻪ ﻫﺬﻩ‪ ،‬ﺭﺟﻊ ﺇﱃ ﻭﻃﻨﻪ ﻭﺍﺧﺘﻠﻖ ﻣﻦ‬ ‫ﻋﻨﺪﻩ ﺇﳒﻴﻼ ﻣﺴﺘﻤ ‪‬ﺪﺍ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ؛ ﻭﺃﻧﻪ ﻗﺪ ﺍﺳﺘﺮﻕ ﻣﻦ ﺗﻌﺎﻟﻴﻢ‬ ‫ﻼ ﲨﻴﻊ ﺍﻷﻟﻘﺎﺏ ﺍﻟﱵ ﻋﺰﺍﻫﺎ‬ ‫ﺑﻮﺫﺍ ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﻭﺳﺠ‪‬ﻠﻬﺎ ﰲ ﺇﳒﻴﻠﻪ‪ ،‬ﻣﻨﺘﺤ ﹰ‬ ‫ﺴﻪ ﺑﺎﻟﻨﻮﺭ ﻭﺍﻟﻌﻠﻢ ﻛﺬﻟﻚ‬ ‫ﺑﻮﺫﺍ ﺇﱃ ﻧﻔﺴﻪ؛ ﻓﻜﻤﺎ ﺃﻥ ﺑﻮﺫﺍ ﻭﺻﻒ ﻧﻔ ‪‬‬ ‫ﺴﻪ ‪‬ﻤﺎ‪ ،‬ﺣﱴ ﺇﻥ ﻗﺼﺔ ﺍﺑﺘﻼﺀ ﺑﻮﺫﺍ ﺑﺎﻟﺸﻴﻄﺎﻥ ﻗﺪ‬ ‫ﻭﺻﻒ ﺍﳌﺴﻴ ‪‬ﺢ ﻧﻔ ‪‬‬ ‫ﻧﺴﺒﻬﺎ ﺍﳌﺴﻴﺢ ﺃﻳﻀ‪‬ﺎ ﺇﱃ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﻟﻜﻦ ﺫﻟﻚ ﻟﻴﺲ ﺇﻻ ﺧﻄﺄ ﺍﻵﺭﻳـﲔ ﻭﺧﻴﺎﻧﺘﻬﻢ‪ ،‬ﺇﺫ ﻟﻴﺲ ﺻﺤﻴﺤ‪‬ﺎ‬ ‫ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺳﺎﻓﺮ ﺇﱃ ﺍﳍﻨﺪ ﻗﺒﻞ ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ؛ ﺇﺫ‬ ‫ﱂ ﺗﻜﻦ ﻫﻨﺎﻙ ﺣﺎﺟ ﹲﺔ ﺇﱃ ﺫﻟﻚ ﺍﻟﺴﻔﺮ‪ ،‬ﻭﺇﳕﺎ ﺍﺿﻄﺮ ﺇﻟﻴﻪ ﻋﻨﺪﻣﺎ ﻛﻔﺮﻩ‬ ‫ﻳﻬﻮ ‪‬ﺩ ﺑﻼﺩ ﺍﻟﺸﺎﻡ ﻭﻗﺘﻠﻮﻩ‪ ،‬ﰲ ﺯﻋﻤﻬﻢ‪ ،‬ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﺍﻟﺬﻱ ﺃﻧﻘﺬﻩ ﺍﷲ‬ ‫ﻣﻨﻪ ﺑﺘﺪﺑﲑﻩ ﺍﶈﻜﻢ‪ .‬ﻓﻘﻄﻊ ﺍﳌﺴﻴﺢ ﺃﻭﺍﺻﺮ ﺍﻟﺘﺒﻠﻴﻎ ﻭﺍﳌﺆﺍﺳﺎﺓ ﻋﻦ‬ ‫ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻗﺴﺖ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺟﺮ‪‬ﺍﺀ ﺗﻠﻚ ﺍﳌﻌﺼﻴﺔ ﺍﻟﱵ ﺍﻗﺘﺮﻓﻮﻫﺎ‬ ‫ﻟﺪﺭﺟﺔ ﺟﻌﻠ‪‬ﺘﻬﻢ ﻏﲑ ﺻﺎﳊﲔ ﻟﻘﺒﻮﻝ ﺍﳊﻖ‪ .‬ﻓﻘﺼﺪ ﺑﻼ ‪‬ﺩ ﺍﳍﻨﺪ ﺑﻌﺪ ﺃﻥ‬ ‫ﺗﻠﻘﹼﻰ ﺍﳋ ‪‬ﱪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﻀﺎﻟﺔ ﺍﻟﻌﺸﺮ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬

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‫ﻛﺎﻧﻮﺍ ﻗﺪ ﻫﺎﺟﺮﻭﺍ ﺇﱃ ﺍﳍﻨﺪ‪ .‬ﻭﲟﺎ ﺃﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﻗﺪ‬ ‫ﺍﻋﺘﻨﻘﻮﺍ ﺍﻟﺒﻮﺫﻳﺔ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻟﺬﻟﻚ ﺍﻟﻨﱯ ﺍﻟﺼﺎﺩﻕ ﻣﻨﺎﺹ ﻣﻦ ﺃﻥ ﻳﻬﺘ ‪‬ﻢ‬ ‫ﺑﺄﺗﺒﺎﻉ ﺍﻟﺒﻮﺫﻳﺔ‪ .‬ﻓﻌﻨﺪﺋﺬ ﺃﹸﺗﻴﺤﺖ ﻟﻌﻠﻤﺎﺀ ﺍﻟﺒﻮﺫﻳﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻨﺘﻈﺮﻳﻦ‬ ‫ﻟـ "ﺑﻮﺫﺍ ﺍﳌﺴﻴﺢ"‪ ،‬ﻓﺮﺻ ﹸﺔ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺃﻟﻘﺎﺏ ﳐﺘﻠﻔﺔ ﻟﻠﻤﺴﻴﺢ ‬ ‫ﻭﺗﻌﺎﻟﻴﻤﻪ ﺍﻷﺧﻼﻗﻴﺔ ﻛﻘﻮﻟﻪ‪ :‬ﹶﺃ ِﺣ‪‬ﺒﻮﺍ ﺃﻋﺪﺍﺀﻛﻢ‪ ،‬ﻭﻻ ﺗ‪‬ﻘﺎﺑﻠﻮﺍ ﺍﻟﺴﻴﺌﺔ ﲟﺜﻠﻬﺎ؛‬ ‫ﻒ "ﺑﻮﺫﺍ‬ ‫ﺻ ‪‬‬ ‫ﺾ ﺍﻟﻠﻮﻥ ﲤﺎﻣ‪‬ﺎ ﻛﻤﺎ ﻛﺎﻥ "ﻏﻮﰎ ﺑﻮﺫﺍ" ﻗﺪ ‪‬ﻭ ‪‬‬ ‫ﻭﻭﺟﺪﻭﻩ ﺃﺑﻴ ‪‬‬ ‫ﺍﳌﺴﻴ ‪‬ﺢ" ﺍﻟﻘﺎﺩ ‪‬ﻡ ﺑﻌﺪﻩ؛ ﻭﺑﻌﺪ ﺭﺅﻳﺔ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﰲ ﺍﳌﺴﻴﺢ‬ ‫ﺍﻋﺘﱪﻭﻩ "ﺑﻮﺫﺍ ﺍﳌﺴﻴﺢ" ﺍﳌﻮﻋﻮﺩ ﳍﻢ‪ .‬ﺇﺫﻥ ﻓﻘﺪ ﺗﻜﻮﻥ ﺑﻌﺾ ﺣﻮﺍﺩﺙ‬ ‫ﺍﳌﺴﻴﺢ ﻭﺃﻟﻘﺎﺑﻪ ﻭﺗﻌﺎﻟﻴﻤﻪ ﻧ‪‬ﺴﺒﺖ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﻧﻔﺴﻬﺎ ﺇﱃ "ﻏﻮﰎ ﺑﻮﺫﺍ"‬ ‫ﻋﻤ ‪‬ﺪﺍ ﺃﻭ ﺳﻬ ‪‬ﻮﺍ؛ ﻷﻥ ﺍﳍﻨﻮﺩ ﻛﺎﻧﻮﺍ ﺩﺍﺋﻤ‪‬ﺎ ﻏ ‪‬ﲑ ﺛﻘﺎﺕ ﰲ ﺗﺪﻭﻳﻦ ﺍﻟﺘﺎﺭﻳﺦ‪،‬‬ ‫ﻭﱂ ﺗﻜﻦ ﺣﻴﺎ ﹸﺓ ﺑﻮﺫﺍ ﻣﺪ ‪‬ﻭﻧ ﹰﺔ ﺇﱃ ﻋﻬﺪ ﺍﳌﺴﻴﺢ؛ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﻟﻌﻠﻤﺎﺀ‬ ‫ﺍﻟﺒﻮﺫﻳﺔ ﻣﺘ‪‬ﺴﻊ ﻛﺒﲑ ﻷﻥ ﻳﻌﺰﻭﺍ ﺇﱃ ﺑﻮﺫﺍ ﻣﺎ ﻳﺸﺎﺀﻭﻥ‪ .‬ﺇﺫﻥ ﻓﻤﻦ ﺍﻷﻗﺮﺏ‬ ‫ﻟﻠﻘﻴﺎﺱ ﺃ‪‬ﻢ ﳌﺎ ﺍﻃﹼﻠﻌﻮﺍ ﻋﻠﻰ ﺣﻮﺍﺩﺙ ﺍﳌﺴﻴﺢ ﻭﺗﻌﺎﻟﻴﻤﻪ ﺍﻷﺧﻼﻗﻴﺔ‪،‬‬ ‫ﻧﺴﺒﻮﻫﺎ ﺇﱃ ﺑﻮﺫﺍ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻣﻮﺭ ﺃﺧﺮﻯ ﻗﺎﻣﻮﺍ ﺑﺘﻠﻔﻴﻘﻬﺎ ﻣﻦ ﻋﻨﺪ‬ ‫ﺃﻧﻔﺴﻬﻢ‪ .‬ﻭﺳﻨ‪‬ﺜﺒﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻥ ﺍﻟﻘﺴ ‪‬ﻢ ﺍﻷﺧﻼﻗﻲ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ‬ ‫ﺏ ﺍﳌﺨﺘﻠﻔﺔ ﻣﺜﻞ "ﺍﻟﻨﻮﺭ" ﻭﻏﲑﻩ‪،‬‬ ‫ﺍﳌﺘﺸﺎﺑ ‪‬ﻪ ﺑﺘﻌﺎﻟﻴﻢ ﺍﻹﳒﻴﻞ‪ ،‬ﻭﺃﻥ ﺍﻷﻟﻘﺎ ‪‬‬ ‫ﻭﻗﺼ ﹶﺔ ﺍﺑﺘﻼﺀ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﱵ ﺗ‪‬ﻨﺴﺐ ﺑﺎﻟﺘﺄﻛﻴﺪ ﺇﱃ ﺑﻮﺫﺍ ﻛﻤﺎ ﻧ‪‬ﺴﺒﺖ ﺇﱃ‬ ‫ﺍﳌﺴﻴﺢ‪ ،‬ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻗﺪ ‪‬ﺩﻭ‪‬ﻧﺖ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﳌﺎ ﺟﺎﺀ ﺍﳌﺴﻴﺢ‬ ‫ﺐ ﺣﺎﺩﺛﺔ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻋﻘ ‪‬‬ ‫ﻭﲦﺔ ﺗﺸﺎﺑﻪ ﺁﺧﺮ ﺑﲔ ﺑﻮﺫﺍ ﻭﺍﳌﺴﻴﺢ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺐ‬ ‫ﺍﻟﺒﻮﺫﻳﺔ ﺃﻥ ﺑﻮﺫﺍ ﻛﺎﻥ ﻳﺼﻮﻡ ﺃﻳﺎ ‪‬ﻡ ﺍﺑﺘﻼﺋﻪ ﺑﺎﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺃﻧﻪ ﺻﺎﻡ ﺃﺭﺑﻌﲔ‬ ‫ ﻻ ﻳﺴﻌﻨﺎ ﺍﻹﻧﻜﺎﺭ ﺃﻥ ﺍﻟﺒﻮﺫﻳﺔ ﲢﺘﻮﻱ ﻣﻨﺬ ﺍﻟﻘﺪﱘ ﻋﻠﻰ ﻗﺪﺭ ﻛﺒﲑ ﻣـﻦ ﺍﻟﺘﻌـﺎﻟﻴﻢ‬ ‫ﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﻏﲑ ﺃﻧﻪ ﻻ ﻣﻨﺎﺹ ﻣﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﻟﻘﺴﻢ ﺍﳌﺸﺎﺑﻪ ﻣﻨﻬﺎ ﺑﺘﻌﺎﻟﻴﻢ ﺍﻹﳒﻴﻞ ﻭﺃﻣﺜﺎﻟﻪ‬ ‫ﻭﻋﺒﺎﺭﺍﺗﻪ ﺇﳕﺎ ﺃﹸﺿﻴﻒ ﺇﱃ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﺑﻌﺪ ﻭﺻﻮﻝ ﺍﳌﺴﻴﺢ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪) .‬ﺍﳌﺆﻟﻒ(‬

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тАл ╫Р

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тАля╗│я╗о тАкюагтАмя╗гя║О╪Ы я╗ня╗│я╗Мя║оя╗С я╗Чя║отАкюаетАмя║Ня║А я║Ня╗╣я│Тя╗┤я╗Ю я║Гя╗е я║Ня│Мя║┤я╗┤я║в я║Гя╗│я╗АтАкюагтАмя║О я╗Чя║к я║╗я║Оя╗б я║Гя║ня║Ся╗Мя▓Ф я╗│я╗о тАкюагтАмя╗гя║ОтАк.тАмтАм тАля║Х я╗Чя║Тя╗Ю я╗Чя╗ая╗┤я╗ЮтАк ╪МтАмя╗Уя╗мя╗ия║Оя╗Щ я║Ся▓Ф я║Ня╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф я╗Яя╗ая╗дя║┤я╗┤я║втАм тАля╗ня╗Ыя╗дя║О я╗Чя║к я║ля╗Ыя║о тАкюабтАмтАм тАля╗ня╗Яя║Тя╗оя║ля║Н я║Чя║╕я║Оя║С тАкюадтАмя╗к я╗Ыя║Тя▓С я▓Эя╗┤я║Ъ я╗│я╗ия║кя╗ля║╢ я╗Яя╗к я╗Ыя╗Ю тАкюаатАмя╗гя╗ж я╗ля╗о я╗гя╗Дя▒ая╗ая╗К я╗Ля╗ая╗░ я╗Ыя╗╝тАм тАля╗╝ я╗ня║ня║й я░▓ я║Ня╗╖я╗зя║Оя║Яя╗┤я╗ЮтАк :тАмя╗╗ тАкюабтАмя║Чя╗Шя║О ┘Ря╗ня╗гя╗оя║Н я║Ня╗Яя║╕ тАкюаитАмя║отАк ╪МтАмя╗ня╣╢я║Г ┘Ря║гя║ТтАкюаетАмя╗оя║НтАм тАля║Ня╗Яя║Шя╗Мя╗ая╗┤ тАкюаатАмя╗дя▓Ф! я╗Уя╗дя║Ь я╣░тАм тАля║Гя╗Ля║кя║Н ┘Оя║Ая╗Ыя╗втАк ╪МтАмя╗н ┘Ря╗Ля╗┤я║╕я╗оя║Н я╗Ыя║Оя╗Яя╗Фя╗Шя║оя║Ня║АтАк ╪МтАмя╗ня║Ня║Яя║Ш┘Ря╗ия║Тя╗оя║Н я║Ня╗Яя╗Ья▒к я╗ня║Ня╗Яя╗Ья║мя║П я╗ня║Ня╗Яя╗Дя╗дя╗КтАк.тАмтАм тАля╗ня╗ля║мя╗й я╗ля╗▓ я║Чя╗Мя║Оя╗Яя╗┤я╗в я║Ся╗оя║ля║Н я╗зя╗Фя║┤я╗мя║О╪Ы я║Ся╗Ю я║Зя╗е я║Чя╗Мя║Оя╗Яя╗┤я╗дя╗к я║Гя║╖ тАкюаетАмя║к я╗гя╗ж я║ля╗Яя╗Ъ я║Зя║л я║Ня╗ЛтАкюабтАмя║Шя║Т┘Ря║отАм тАля╗▒ я║гя╗┤я╗оя║Ня╗е я║гя▒┤ я║Ня╗Яя║кя╗│я║кя║Ня╗е я╗ня║Ня│Кя║╕я║оя║Ня║Х я╗Ыя║Тя▓С я╣░я║У я╗гя╗ж я║Ня╗Яя╗Ья║Тя║Оя║Ля║отАк.тАмтАм тАля╗Уя╗┤я╗мя║О я╗Чя║Шя╗Ю я║Г тАкюаетАмтАм тАля╗ля║мя║НтАк ╪МтАмя╗ня║Зя╗е я║Гя╗Ля╗Ия╗в я║Чя╗Мя╗ая╗┤я╗в я╗Яя║Тя╗оя║ля║Н я╗ля╗отАк :тАмя╗ня║Ня║│тАкюабтАмя╗оя║Н я▓ия╗┤я╗К я║Ня╗Яя╗ия║Оя║▒тАк ╪МтАмя╗ня║Ня╗Яя║Ш ┘Ря╗дя║┤я╗оя║НтАм тАля║Ня│Ля▓С я│Йя╗дя╗┤я╗К я║Ня╗Яя║Тя║╕я║о я╗ня║Ня│Кя╗┤я╗оя║Ня╗зя║Оя║Х я║Гя╗│я╗АтАкюагтАмя║О╪Ы я╗нтАкюаатАмя║Чя║дя║ОтАкюайтАмя║Ся╗оя║Н я╗нтАкюаатАмя║Чя╗оя║Н тАкюайтАмя║йя╗ня║НтАк .тАмя╗ня╗ля║мя╗й я╗ля╗▓тАм тАля║Чя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╣я│Тя╗┤я╗Ю я║ля║НтАкюаФтАмя║ОтАк.тАмтАм тАля║Ъ я║Чя╗╝я╗гя╗┤я║мя╗й я║Зя▒Г я│Ря║Шя╗ая╗Т я║Ня╗Яя║Тя╗╝я║йтАк ╪МтАмя╗ня║│я║Оя╗Уя║отАм тАля░Т я╗Ыя╗дя║О я║Гя╗е я║Ня│Мя║┤я╗┤я║в тАкюаатАмя║С тАкюаатАмя╗М я╣╢тАм тАля║Ся╗ия╗Фя║┤я╗к я║Зя▒Г я║Ся╗ая║к я║Ся╗Мя╗┤я║ктАк ╪МтАмя╗Ыя║мя╗Яя╗Ъ я╗зя║оя╗п я░▓ я║гя╗┤я║Оя║У я║Ся╗оя║ля║Н я║Гя╗│я╗АтАкюагтАмя║ОтАк .тАмя╗Уя╗Шя║к я╗ня║ня║й я░▓тАм тАля╗Ыя║Шя║Оя║П )тАк (Buddhism, by Sir Monier-WilliamsтАмя║Гя╗е я║Ся╗оя║ля║Н я║Гя║ня║│я╗Ю я║Чя╗╝я╗гя╗┤я║мя╗йтАм тАля╗╝тАк :тАмя║Ня║ля╗ля║Тя╗оя║Н я╗Яя╗ая║ия║Оя║ня║ЭтАк ╪МтАмя╗н ┘Ря║│я╗┤я║дя╗оя║Н я░▓ я╗Ыя╗ЮтАм тАля╗Яя╗ая║Шя║Тя╗ая╗┤я╗О я░▓ я║Ня╗Яя╗Мя║Оя▒ВтАк ╪МтАмя╗ня║Гя╗ня║╗я║Оя╗ля╗в я╗Чя║Оя║Л я╣░тАм тАля║╕я║оя╗ня║Н я╗ня║Ня║гя║ктАкюагтАмя║Н я╗ня║Ня║гя║ктАкюагтАмя║Н я░▓ я║╖я║ШтАкюаетАмя╗░ я║Ня│Йя╗мя║Оя║ХтАк ╪МтАмя╗гя║Жя║Ня║│я║О я╣░я║У я╗Яя╗ая╗Мя║Оя▒ВтАм тАля╗зя║Оя║гя╗┤я║ФтАк ╪МтАмя╗ня║Ня╗зя║Ш ┘РтАм тАля╖▓тАк ╪МтАмя╗ня╗Ыя╗оя╗зя╗оя║Н я║Гя╗Гя╗мя║О тАкюаатАмя║н я║Ня╗Яя╗Шя╗ая╗оя║ПтАк╪МтАмтАм тАля╗ня║зя║кя╗г я╣░я║Ф я╗Яя╗╢я│Ня║Ф я╗ня║Ня╗Яя╗ия║Оя║▒тАк ╪МтАмя╗ня╗зя║О тАкюабтАмя║йя╗ня║Н я║Гя╗е я║Ня║ЧтАкюаетАмя╗Шя╗оя║Н я║Н ┘ОтАм тАля║РтАм тАля╗ня║н тАкюамтАмя╗ня║┐я╗оя║Н я║Гя╗зя╗Фя║┤я╗Ья╗в я╗Ля╗ая╗░ я║гя╗┤я║Оя║У я║Ня╗Яя╗Мя║░я╗ня║Ся║Ф я╗ня║Ня╗Яя╗Мя║░я╗Яя║Ф╪Ы я╗ня║Гя╗зя║О я║Гя╗│я╗АтАкюагтАмя║О я║ля║Ня╗л тАкюадтАмтАм тАля╗╖я╗зя║Оя║йя╗▒ тАкюаТтАмя║мя║НтАк.тАмтАм тАля║Х я╗Ыя║Ья▓Ся║У╪Ы я╗ня║Гя╗Яя╗Шя╗░тАм тАля░Т я║Ня║ЧтАкюаетАмя║ая╗к я║Ся╗оя║ля║Н я║Зя▒Г "я║Ся╗ия║Оя║ня║▒"тАк ╪МтАмя╗ня╣╢я║Гя║Чя╗░ я╗ля╗ия║Оя╗Яя╗Ъ я▓Яя╗Мя║ая║░я║Н ┘НтАм тАля╗гя╗ж я╗Уя╗оя╗Х я║Яя║Тя╗Ю я║зя╗Дя║Т я╣░я║Ф я╗гя║Жя║Ыя╣╝я║оя║У я╗Яя╗ая╗Ря║Оя╗│я║ФтАк ╪МтАмя╗гя║Ья╗ая╗дя║О я║Гя╗Яя╗Шя╗░ я║Ня│Мя║┤я╗┤я║в я║зя╗Дя║Тя║Шя╗к я╗гя╗жтАм тАля╗Ля╗ая╗░ я║Ня│Йя║Тя╗ЮтАк.тАмтАм тАля╗ня║Яя║Оя║А я░▓ я║Ня╗Яя╗Ья║Шя║Оя║П я╗зя╗Фя║┤я╗ктАк :тАмя╗Ыя║Оя╗е я║Ся╗оя║ля║Н я╗│тАкюабтАмя╗Ья║Ья║о я╗гя╗ж я║Ня╗╖я╗гя║Ья║Оя╗Э я░▓ я╗гя╗оя║Ня╗Ля╗Ия╗ктАк╪МтАмтАм

тАл я║Ня╗зя╗Ия║о я║Ня│Мя╗ая║дя╗Ц я║ня╗Чя╗в тАк) ┘втАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

тАлтАк┘и┘етАмтАм

тАл╫Р

╫Р ╫Р тАм

тАля╗ня╗Ыя║Оя╗е я╗│я║оя╗гя║░ я║Зя▒Г я║Ня╗╖я╗гя╗оя║н я║Ня╗Яя║оя╗ня║гя║Оя╗зя╗┤я║Ф я╗гя╗ж я║зя╗╝я╗Э я║ля╗Ыя║о я║Ня╗╖я║╖я╗┤я║Оя║А я║Ня│Мя║Оя║йя╗│я║ФтАк.тАмтАм тАля╗ня║Ня╗╡я╗е я╗Яя╗о я╗Уя╗Ья╣╝я║оя╗зя║О я╗Яя╗оя║Яя║кя╗зя║О я║Гя╗е я╗ля║мя╗й я║Ня╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф я╗ня║Гя║│я╗ая╗оя║ПтАм тАля║Ня│Мя╗оя║Ня╗Ля╗Ж я║Ся║Оя╗╖я╗гя║Ья║Оя╗ЭтАк ╪МтАмя╗Ы я╣╝я╗Ю я║ля╗Яя╗Ъ я╗Ыя║Оя╗е я╗гя╗ж я╗Ля║Оя║йя║У я╗Ля╗┤я║┤я╗░ тАк .тАмя╗ня║Зя║ля║Н я║Чя║кя║Ся║оя╗зя║ОтАм тАля░▓ я╗ля║мя╗й я║Ня╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф я╗ня║Гя║│я╗ая╗оя║П я║Зя╗Яя╗Шя║Оя║Ля╗мя║ОтАк ╪МтАмя╗Ля╗ая╗░ я║┐я╗оя║А я║Ня╗Яя╗Шя║оя║Ня║Ля╗жтАм тАля║Ня╗╖я║зя║оя╗птАк ╪МтАмя║зя╗Дя║о я░▓ я║Ся║Оя╗Яя╗ия║О я╗Ля╗ая╗░ я║Ня╗Яя╗Фя╗оя║н я║Гя╗е я▓ия╗┤я╗К я╗ля║мя╗й я║Ня╗╖я╗гя╗оя║н я╗ля╗▓ я║Чя╗Шя╗ая╗┤я║ктАм тАля╗ня│Пя║Оя╗Ыя║Оя║У я╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я║Ня│Мя║┤я╗┤я║втАк .тАмя╗ня║│я║Тя║Р я║ля╗Яя╗Ъ я║Гя╗зя╗к я╗Ля╗ия║кя╗гя║О я║г я╣╝я╗Ю я░▓ я║Ня│Ня╗ия║ктАм тАля╗ня║Гя╗Яя╗Шя╗░ я╗гя╗оя║Ня╗Ля╗Ия╗к я░▓ я│Ря║Шя╗ая╗Т я╗зя╗оя║Ня║гя╗┤я╗мя║ОтАк ╪МтАмя║Ня║Яя║Шя╗дя╗К я║Ся╗к я╗Ля╗ая╗дя║Оя║А я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я╗ня╗ня║Яя║кя╗ня╗йтАм тАля║╗я║Оя║гя║Р я╗гя╗Мя║ая║░я║Ня║Х я╗ня║Ся║оя╗Ыя║Оя║ХтАк ╪МтАмя╗Уя║┤я║атАкюаетАмя╗ая╗оя║Н я╗ля║мя╗й я║Ня╗╖я╗гя╗оя║н я░▓ я╗Ыя║Шя║Тя╗мя╗втАк ╪МтАмя║Ся╗ЮтАм тАля║Ня╗Ля║Шя▒кя╗ня╗й "я║Ся╗оя║ля║Н я║Ня│Мя╗оя╗Ля╗оя║й"╪Ы я║Зя║л я╗гя╗ж я╗Уя╗Дя║оя║У я║Ня╗╣я╗зя║┤я║Оя╗е я║Гя╗зя╗к я║гя╗┤я║Ья╗дя║О я╗ня║Яя║к я╗Ыя╗ая╗д я╣╢я║ФтАм тАля║гя╗Ья╗дя║Ф я║Ся║мя╗Э я║Яя╗мя║кя╗й я╗Яя╗┤я║Дя║зя║мя╗ля║ОтАк ╪МтАмя║гя▒┤ я║Зя╗зя╗к я║Зя║ля║Н я▓░я╗К я╗гя╗ж я║Гя║гя║к я░▓ я│Оя╗ая║▓тАм тАля╗Ыя╗ая╗дя║Ф я║гя╗Ья╗┤я╗дя║Ф я║гя╗Фя╗Ия╗мя║ОтАк .тАмя║Зя║ля╗е я╗Уя╗дя╗ж я║Ня╗╖я╗Чя║оя║П я║Зя▒Г я║Ня╗Яя╗Шя╗┤я║Оя║▒ я▓дя║Оя╗гтАкюагтАмя║О я║Гя╗е я╗Ля╗ая╗дя║Оя║АтАм тАля║Ня╗Яя║Тя╗оя║ля╗│я║Ф я╗Чя║к я║ня▓░я╗оя║Н я░▓ я╗Ыя║Шя║Тя╗мя╗в я║╗я╗оя║ня║У я║Ня╗╖я╗зя║Оя║Яя╗┤я╗Ю я║Ся║Шя╗дя║Оя╗гя╗мя║О╪Ы я╗Уя║мя╗Ыя║оя╗ня║Н я║Гя╗е я║Ся╗оя║ля║НтАм тАля║Гя╗│я╗АтАкюагтАмя║О я╗Чя║к я║╗я║Оя╗б я║Гя║ня║Ся╗Мя▓Ф я╗│я╗о тАкюагтАмя╗гя║О я╗гя║Ья╗ая╗дя║О я║╗я║Оя╗б я║Ня│Мя║┤я╗┤я║в╪Ы я╗ня╗Ыя╗дя║О я║Гя╗е я║Ня│Мя║┤я╗┤я║в я╗Чя║ктАм тАля║Ня║СтАкюабтАмя║Шя╗ая╗▓ я║Ся║Оя╗Яя║╕я╗┤я╗Дя║Оя╗етАк ╪МтАмя╗Уя╗Ья║мя╗Яя╗Ъ я║Ня║Ся║ШтАкюабтАмя╗ая╗▓ я║Ся╗к я║Ся╗оя║ля║Н я║Гя╗│я╗АтАкюагтАмя║О╪Ы я╗ня╗Ыя╗дя║О я║Гя╗е я║Ня│Мя║┤я╗┤я║в я╗Ыя║Оя╗етАм тАля║Ся╗╝ я║Гя║ПтАк ╪МтАмя╗Ыя║мя╗Яя╗Ъ я╗Ыя║Оя╗е я║Ся╗оя║ля║Н╪Ы я╗ня╗Ыя╗дя║О я║Гя╗е я║Ня│Мя║┤я╗┤я║в я╗Чя║к я║Гя║Чя╗░ я║Ся║Оя╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗втАм тАля║Ня╗╖я║зя╗╝я╗Чя╗┤я║ФтАк ╪МтАмя╗Ыя║мя╗Яя╗Ъ я║Яя║Оя║А я║Ся╗оя║ля║Н я║Гя╗│я╗АтАкюагтАмя║О я║Ся║Оя╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф╪Ы я╗ня╗Ыя╗дя║О я║Гя╗етАм тАля║Ня│Мя║┤я╗┤я║в я╗Чя║Оя╗ЭтАк" :тАмя║Гя╗зя║О я║Ня╗Яя╗ия╗оя║н"тАк ╪МтАмя╗Ыя║мя╗Яя╗Ъ я╗Чя║Оя╗Э я║Ся╗оя║ля║Н я╗гя║Ья╗ая╗к╪Ы я╗ня╗Ыя╗дя║О я║Гя╗е я║Ня│Мя║┤я╗┤я║в я▓░тАкюаетАмя╗░тАм тАля╗зя╗Фя║┤я╗к я╗гя╗Мя▒вя╗а тАкюагтАмя╗дя║О я╗ня▓░тАкюаетАмя╗░ я║Ня│Кя╗оя║Ня║ня╗│┘Ая▓Ф я║Чя╗╝я╗гя╗┤я║мтАк ╪МтАмя╗Ыя║мя╗Яя╗Ъ я╗Уя╗Мя╗Ю я║Ся╗оя║ля║Н╪Ы я╗ня╗Ыя╗дя║О я╗ня║ня║йтАм тАля░▓ я║Зя│Тя╗┤я╗Ю я╗гя▒┤ я║Ня╗╣я║╗я║дя║Оя║бтАк ┘б┘атАмя║Ня╗Яя╗Мя║кя║й тАк ┘йтАмя╗Чя╗о я╣╕я╗Э я║Ня│Мя║┤я╗┤я║втАк :тАмя╗╗ я║Чя╗ШтАкюаатАмя║ШтАкюабтАмя╗ия╗оя║Н я║ля╗лтАкюагтАмя║Тя║О я╗ня╗╗тАм тАля╗Уя╗А я╣░я║Ф я╗ня╗╗ я│Уя║О тАкюагтАмя║│я║ОтАк ╪МтАмя╗Ыя║мя╗Яя╗Ъ я║Гя╗ня║╗я╗░ я║Ся╗оя║ля║Н я║Чя╗╝я╗гя╗┤я║мя╗й тАкюаТтАмя║мя║Н╪Ы я╗ня╗Ыя╗дя║О я║Гя╗е я║Ня╗╣я│Тя╗┤я╗ЮтАм тАля║Ъ я╗Ля╗ая╗░ я║гя╗┤я║Оя║У я║Ня╗Яя╗Мя║░я╗ня║Ся║ФтАк ╪МтАмя╗Ыя║мя╗Яя╗Ъ я╗│тАкюабтАмя║дя║отАкюамтАмя║╜ я╗Ля╗ая╗┤я╗мя║О я║Ся╗оя║ля║Н я░▓ я║Чя╗Мя╗ая╗┤я╗дя╗к╪Ы я╗ня╗Ыя╗дя║ОтАм тАля│Ы я╣╝тАм тАля║Гя╗е я║пя╗Яя║░я║Ня╗╗ я╗ня╗Чя╗К я║Ся╗Мя║к я║Чя╗Мя╗ая╗┤я╗Ц я║Ня│Мя║┤я╗┤я║в я╗Ля╗ая╗░ я║Ня╗Яя║╝я╗ая╗┤я║РтАк ╪МтАмя╗Ыя║мя╗Яя╗Ъ я╗ня║ня║й я║Гя╗етАм тАл тАм

тАл я║Ня╗зя╗Ия║о я║Ня│Мя╗ая║дя╗Ц я║Ня╗Яя║┤я║Оя║Ся╗Ц )я║Ня│Мя║Шя║оя║Яя╗в(тАм

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‫ﺯﻟﺰﺍ ﹰﻻ ﻭﻗﻊ ﻋﻨﺪ ﻭﻓﺎﺓ ﺑﻮﺫﺍ‪.‬‬ ‫ﻭﺇﳕﺎ ﺍﻟﺴﺒﺐ ﳉﻤﻴﻊ ﻫﺬﻩ ﺍﳌﻤﺎﺛﻼﺕ ﻫﻮ ﺃﻧﻪ‪ ،‬ﳊﺴﻦ ﺣﻆ ﺍﻟﺒﻮﺫﻳـﲔ‪،‬‬ ‫ﻼ؛ ﻓﺎﻃﻠﻌﻮﺍ ﻋﻠﻰ ﺣﻮﺍﺩﺙ‬ ‫ﺟﺎﺀ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﳍﻨﺪ ﻭﺃﻗﺎﻡ ﺑﻴﻨﻬﻢ ﺯﻣ‪‬ﻨﺎ ﻃﻮﻳ ﹰ‬ ‫ﻼ؛ ﻓﻜﺎﻥ ﻻﺑ ‪‬ﺪ ﺃﻥ ﲡﺪ ﻣﻌﻈ ‪‬ﻢ ﻫﺬﻩ‬ ‫ﺣﻴﺎﺗﻪ ﻭﺗﻌﺎﻟﻴﻤﻪ ﺍﳌﻘﺪﺳﺔ ﺍﻃﻼﻋ‪‬ﺎ ﺷﺎﻣ ﹰ‬ ‫ﺍﻟﺘﻌﺎﻟﻴﻢ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻃﺮﻳﻘﹶﻬﺎ ﺇﻟﻴﻬﻢ‪ ،‬ﻷﻥ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﻣﻮﺿ ‪‬ﻊ‬ ‫ﺍﺣﺘﺮﺍﻡ ﻟﺪﺭﺟﺔ ﺟﻌﻠﻮﻩ ﻣﺜﻴﻼ ِﻟﺒﻮﺫﺍ؛ ﻭﻟﺬﻟﻚ ﺳﺠ‪‬ﻠﻮﺍ ﺃﻗﻮﺍﻟﻪ ﻭﺃﺣﻮﺍﻟﻪ ﰲ‬ ‫ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻋ ‪‬ﺰﻭﻫﺎ ﺇﱃ "ﻏﻮﰎ ﺑﻮﺫﺍ"‪.‬‬ ‫ﻭﻣﻦ ﺍﳌﺪﻫﺶ ﺣﻘ‪‬ﺎ ﺃﻥ ﺑﻮﺫﺍ ﺃﻳﻀ‪‬ﺎ ﻛﺎﻥ‪ ،‬ﻣِﺜﻞ ﺍﳌﺴﻴﺢ‪ ،‬ﻳﻌﻆ ﺗﻼﻣﻴ ﹶﺬﻩ‬ ‫ﺑﺎﻷﻣﺜﺎﻝ‪ ،‬ﻭﲞﺎﺻﺔ ﺑﺘﻠﻚ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻹﳒﻴﻞ‪ .‬ﻓﻤﺜﻼ ﻳﻘﻮﻝ ﺑﻮﺫﺍ ﰲ‬ ‫ﺃﺣﺪ ﺃﻣﺜﺎﻟﻪ‪" :‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﻼﺡ ﻳﺰﺭﻉ ﺍﻟﺒﺬﺭﺓ ﻭﻻ ﻳﺴﻌﻪ ﺍﻟﻘﻮﻝ ﺇ‪‬ﺎ‬ ‫‪‬ﺗﺨﺼﺐ ﺍﻟﻴﻮﻡ ﻭﺗﻨﺒﺖ ﻏ ‪‬ﺪﺍ‪ ،‬ﻛﺬﻟﻚ ﺣﺎ ﹸﻝ ﺍﳌﺮﻳﺪ ﺍﻟﺘﺎﺑﻊ‪ ،‬ﺃﻱ ﺃﻥ ﺍﳌﺮﺷﺪ‬ ‫ﻻ ﻳﻌﺮﻑ ﻋﻦ ﻣﺼﲑ ﺍﳌﺮﻳﺪ ﺷﻴﺌﹰﺎ‪ ،‬ﺃﻳﻜﻮﻥ ﺟﻴﺪ ﺍﻟﻨﻤ ‪‬ﻮ ﺃﻡ ﺳﻴﻜﻮﻥ ﻛﺤ‪‬ﺒﺔ‬ ‫ﻒ ﻭﲤﻮﺕ‪.‬‬ ‫ﺗ‪‬ﻠﻘﻰ ﰲ ﺃﺭﺽ ﺻﺨﺮﻳﺔ ﻓﺘﺠ ‪‬‬ ‫ﺃﻟﻴﺲ ﻫﺬﺍ‪ ،‬ﻳﺎ ﺗ‪‬ﺮﻯ‪ ،‬ﻫﻮ ﻧﻔﺲ ﺍﳌﺜﻞ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﰲ ﺍﻹﳒﻴﻞ ﺣﱴ ﺍﻟﻴﻮﻡ‪.‬‬ ‫ﻼ‪ :‬ﺇﻥ ﻗﻄﻴ ‪‬ﻌﺎ ﻣﻦ ﺍﻟﻐﺰﻻﻥ ﺗﻌﻴﺶ ﰲ ﺩﻋﺔ‬ ‫ﻼ ﺁﺧﺮ ﻗﺎﺋ ﹰ‬ ‫ﰒ ﻳﺴﺮﺩ ﺑﻮﺫﺍ ﻣﺜ ﹰ‬ ‫ﻭﺃﻣﻦ ﰲ ﺇﺣﺪﻯ ﺍﻟﻐﺎﺑﺎﺕ‪ ،‬ﻓﻴﺄﰐ ﺭﺟﻞ ﻓﻴﺨﺪﻋﻬﺎ ﻭﻳﻔﺘﺢ ﳍﺎ ﻃﺮﻳ ﹰﻘﺎ‬ ‫ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﻫﻼﻛﻬﺎ‪ ..‬ﺃﻱ ﻳﺴﻌﻰ ﺃﻥ ﺗﺴﻠﻚ ﺍﻟﻐﺰﻻﻥ ﻃﺮﻳﻘﺎ ﻳﻘﻮﺩﻫﺎ ﺇﱃ‬ ‫ﺍﻟﻔ ‪‬ﺦ‪ ،‬ﻓﺘﺼﲑ ﺿﺤﻴ ﹶﺔ ﺍﳌﻮﺕ‪ .‬ﻭﻳﺄﰐ ﺭﺟﻞ ﺁﺧﺮ ﻓﻴﻔﺘﺢ ﳍﺎ ﻃﺮﻳﻘﺎ ﺧ ‪‬ﲑﺍ‪،‬‬ ‫ﺃﻱ ﻳﺰﺭﻉ ﺍﳊﻘﻞ ﻟﺘﺮﻋﻰ ﻓﻴﻪ ﺍﻟﻐﺰﻻﻥ‪ ،‬ﻭﻳﺸ ‪‬ﻖ ﻗﻨﺎﺓ ﻟﺘﺮﺗﻮﻱ ﻣﻨﻬﺎ ﻭﺗﺒﺘﻬﺞ‪.‬‬ ‫ﻛﺬﻟﻚ ﺣﺎﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻌﻴﺸﻮﻥ ﺳﻌﺪﺍﺀ‪ ،‬ﻓﻴﻘﺘﺤﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ‪،‬‬ ‫ ‬

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‫ﺍﻧﻈﺮ ﺍﳌﻠﺤﻘﺎﺕ ﺭﻗﻢ ‪ ١‬ﻭ ‪ ٢‬ﻭ ‪ ٣‬ﻭ ‪) .٤‬ﺍﳌﺘﺮﺟﻢ(‬

‫ ﻭﻛﻤﺎ ﺗﻮﺟﺪ ﻋﺎﺩﺓ ﺍﻟ ‪‬ﻌﺸﺎﺀ ﺍﻟﺮﺑﺎﱐ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ ﻛﺬﻟﻚ ﺗﻮﺟﺪ ﻋﻨﺪ ﺍﻟﺒﻮﺫﻳـﲔ‬ ‫ﺃﻳﻀ‪‬ﺎ‪) .‬ﺍﳌﺆﻟﻒ(‬

тАл╫Р

╫Р ╫Р тАм

тАлтАк┘и┘зтАмтАм

тАля╗ня╗│я╗Фя║Шя║в я│Ня╗в я║╖я▒┤ я╗Гя║оя╗Х я║Ня╗Яя║╕ тАкюаетАмя║о я╗Ыя╗▓ я╗│я╗мя╗ая╗Ья╗оя║Н╪Ы я╗Уя╗Мя╗ия║кя║Ля║м я╗│я║Дя║Чя╗┤я╗мя╗в я║Ня╗╣я╗зя║┤я║Оя╗етАм тАля║Ня╗Яя╗Ья║Оя╗гя╗ЮтАк ╪МтАмя╗ня╗│я╗Фя║Шя║в я│Ня╗в я║╖я▒┤ я╗Гя║оя╗Х я║Ня│Кя╗Ц я╗ня║Ня╗Яя╗┤я╗Шя▓Ф я╗ня║Ня╗Яя║┤я╗╝я╗б я╗Ыя╗▓ я╗│я╗ия║ая╗оя║НтАк.тАмтАм тАля╗ня│Тя║к я║Гя╗│я╗АтАкюагтАмя║О я░▓ я║Чя╗Мя║Оя╗Яя╗┤я╗в я║Ся╗оя║ля║Н я║Гя╗е я║Ня╗Яя║Шя╗Шя╗оя╗п я╗Ыя╗и┘Ая║░ я╗гя║╝я╗оя╗е я╗╗ я│Эя╗Ья╗ж я║Гя╗етАм тАля╗│я║┤я║оя╗Чя╗к я║Гя║гя║ктАк .тАмя║Зя╗зя╗к я╗Ыя╗и┘Ая║░ я╗│я║╝я║дя║Р я║Ня╗╣я╗зя║┤я║О я╣╢я╗е я║Ся╗Мя║к я╗гя╗оя║Чя╗к я║Гя╗│я╗АтАкюагтАмя║ОтАк .тАмя║Зя╗зя╗к я╗Ыя╗и┘Ая║░тАм тАля║Чя╗ия║Тя║Ья╗Ц я╗гя╗ия╗к я▓ия╗┤я╗К я║Гя╗зя╗оя║Ня╗Й я║Ня╗Яя╗Мя╗ая╗оя╗б я╗ня║Ня╗Яя╗Ья╗дя║Оя╗╗я║ХтАк .тАмя╗ня╗ля║мя╗й я║Ня╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я╗ля╗▓ я║Чя╗Мя║Оя╗Яя╗┤я╗втАм тАля║Ня╗╣я│Тя╗┤я╗Ю я╗зя╗Фя║┤я╗мя║ОтАк ╪МтАмя╗ня╗ля╗▓ я╗гя║┤я║атАкюаетАмя╗ая║Ф я░▓ я║Ня╗Яя╗Ья║Шя║Р я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я║Ня╗Яя╗Шя║кя│Эя║Ф я║Ня╗Яя▒╡ я╗Яя╗┤я║┤я║ЦтАм тАля║Ся║Дя╗Чя║кя╗б я╗гя╗ж я╗Ля║╝я║о я║Ня│Мя║┤я╗┤я║в тАк ╪МтАмя║Ся╗Ю я║Зя╗е я╗Ля║╝я║оя╗ля║О я╗ля╗о я╗Ля║╝я║о я║Ня│Мя║┤я╗┤я║в я╗зя╗Фя║┤я╗ктАк.тАмтАм тАля╗ня║Яя║Оя║А я░▓ я║Ня╗Яя╗Ья║Шя║Оя║П я╗зя╗Фя║┤я╗к )тАк (Buddhism, by Sir Monier-WilliamsтАмя░▓тАм тАл тАм тАля║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘б┘г┘етАмя║Гя╗е я║Ся╗оя║ля║Н я╗Чя║Оя╗ЭтАк" :тАмя╗╗ я│Эя╗Ья╗ж я╗╖я║гя║к я║Гя╗е я╗│я║╝я╗дя▓П я║Ся╗Мя╗┤я║Р"тАк.тАмтАм тАля╗ня╗ля║мя╗й я║Ня│Йя╗дя╗ая║Ф я║Гя╗│я╗АтАкюагтАмя║О я║ЧтАкюабтАмя║╕я║Тя╗к я╗гя╗Шя╗оя╗Я я╣░я║Ф я╗Яя╗ая╗дя║┤я╗┤я║в тАк.тАмтАм тАля░Т я╗зя╗Шя║оя║Г я░▓ я║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘д┘етАмя╗гя╗ж я║Ня╗Яя╗Ья║Шя║Оя║П я║ля║Ня║Чя╗к я╗Чя╗оя╗Э я║Ня│Мя║Жя╗Яя╣╝я╗Т я║Ся║Дя╗е я╗ля╗ия║Оя╗ЩтАм тАлтАкюаатАмя║╖тАкюаатАмя║Т тАкюагтАмя╗мя║О я╗Ыя║Тя▓СтАкюагтАмя║Н я║Ся▓Ф я║Ня╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф я╗Яя╗ая╗дя║┤я╗┤я║в я╗ня║Ся╗оя║ля║НтАк.тАмтАм тАля║Гя╗зя║О я║Гя║│я╗ая╣╝я╗в я║Ся║мя╗Яя╗Ъ я╗ня║Гя╣╕я╗Ч тАкюаетАмя║о я║Ся║Дя╗е я╗Ыя╗╝ я║Ня╗Яя║Шя╗Мя╗ая╗┤я╗дтАкюаатАмя▓Ф я╗│я║Жя╗Ыя║к я╗Ля╗ая╗░ я║Гя╗е я╗╗ я▓вя║ТтАкюаетАмя╗оя║НтАм тАля║ХтАм тАля║Ня╗Яя║кя╗зя╗┤я║О я╗ня╗╗ я║Гя╗гя╗оя║Ня│Ня║ОтАк ╪МтАмя╗ня║Гя╗е я╗╗ я║ЧтАкюабтАмя╗Мя║Оя║йя╗ня║Н я║Ня╗╖я╗Ля║кя║Ня║АтАк ╪МтАмя╗ня╗╗ я║Чя║Дя║Чя╗оя║Н я║Ня│Мя╗ия╗Ья║оя║Н ┘РтАм тАля║ХтАк ╪МтАмя╗ня╗Ля║О ┘Ря╗гя╗ая╗оя║Н я║Ня╗Яя╗ия║Оя║▒ я╗Ыя╗дя║О я▓вя║Тя╗оя╗етАм тАля║Х я║Ся║Оя│Кя║┤я╗ия║О ┘РтАм тАля║╢тАкюаа ╪МтАмя╗ня║Н я╣╛я╗Чя╗мя║оя╗ня║Н я║Ня╗Яя║┤я╗┤я║Мя║О ┘РтАм тАля╗ня║Ня╗Яя╗Фя╗оя║Ня║г тАкюаатАмтАм тАля║Гя╗е я╗│я╗Мя║О ┘Ря╗гя╗ая╗оя╗Ыя╗втАк .тАмя╗ня║Зя╗е я╗ля║мя║Н я║Ня╗Яя║Шя║╕я║Оя║Ся╗к я║Ся▓Ф я║Чя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╣я│Тя╗┤я╗Ю я╗ня║Чя╗Мя║Оя╗Яя╗┤я╗в я║Ся╗оя║ля║Н я╗│я║Тя╗ая╗ОтАм тАля╗гя╗ж я║Ня╗Яя╗оя║┐я╗оя║б я▓Эя╗┤я║Ъ я╗╗ я│Ыя║Шя║Оя║Э я║Зя▒Г я║╖я║оя║б я║Гя╗н я║Чя╗Фя║╝я╗┤я╗ЮтАк.тАмтАм тАля╗ня╗│я║Шя║Тя╗┤тАкюаетАмя╗ж я╗гя╗ж я╗Ыя║Шя║Р я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я║Гя╗│я╗АтАкюагтАмя║О я║Гя╗е "я╗Пя╗оя░О я║Ся╗оя║ля║Н" я║Чя╗ия║ТтАкюаетАмя║Д я║Ся╗Ия╗мя╗оя║н я║Ся╗оя║ля║НтАм тАля║Бя║зя║о я╗│я║Дя░Р я║Ся║Оя║│я╗в " тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О"╪Ы я╗ня╗Чя║к я╗ня║ня║й я╗ля║мя║Н я║Ня╗Яя╗ия║Тя║Д я░▓ я╗Ыя║Шя║Оя║П я╗Яя║Тя╗оя║ля║Н я║Ня▓░я╗ктАм тАл"я╗Яя╣╢я║ая║Оя╗нтАкюаатАмя░Р я║│тАкюабтАмя║Шя║Оя║Чя║О" я║Ня╗Яя║мя╗▒ я║Гя╣╕я║╖я▓С я║Зя▒Г я╗зя║╝тАкюаетАмя╗к я░▓ я║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘б┘д┘втАмя╗гя╗ж я╗Ыя║Шя║Оя║ПтАм тАля║║ я║ля╗Яя╗Ъ я║Ня╗Яя╗ия║Тя║Д я╗ля╗отАк" :тАмя║Зя╗е " тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О" я║│я╗┤я╗Ья╗оя╗е я║Зя╗гя║Оя╗гтАкюагтАмя║ОтАм тАля╗Я┘Р┘А тАкOldenbergтАм╪Ы я╗ня╗з тАкюайтАмтАм тАл тАм тАля╗Яя╗ая╗дя╗╝я╗│┘Ая▓ФтАк ╪МтАмя╗Ыя╗дя║О я║Гя╗зя▓П я║Ня╗Яя╗┤я╗оя╗б я║Зя╗гя║Оя╗б я╗Яя╗ая╗дя║Мя║Оя║Х"тАк.тАмтАм тАл я║Ня╗зя╗Ия║о я║Ня│Мя╗ая║дя╗Ц я║ня╗Чя╗в тАк) ┘втАмя║Ня│Мя║Шя║оя║Яя╗в(тАм тАл я║Ня╗зя╗Ия║о я║Ня│Мя╗ая║дя╗Ц я║ня╗Чя╗в тАк) ┘етАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

тАлтАк┘и┘итАмтАм

тАл ╫Р

╫Р ╫Р тАм

тАля╗ня╗ля╗ия║О я╗│я╗ия║Тя╗Ря╗▓ я║Гя╗╗ я╗│я╗Ря╗┤я║Р я╗Ля╗ж я║Ня╗Яя║Тя║Оя╗Э я║Гя╗е я╗Ыя╗ая╗дя║Ф "я╗гя║╕я╗┤я║дя║О" я║Ся║Оя╗Яя╗Мя▒кя╗│я║Ф я╗ля╗▓тАм тАля║Ня╗Яя▒╡ я╣╢я╗Я я╣╢я╗Ф я╣╢я╗Ия╗мя║О я║Гя╗ля╗Ю я║Ня╗Яя╗ая╗Ря║Ф "я║Ня╗Яя║Тя║Оя╗ЯтАкюаетАмя╗┤я║Ф" я║Ся╗ая╗Фя╗Ия║Ф " тАкюаатАмя╗г┘Ря║ШтАкюаетАмя╗┤я║О"тАк .тАмя╗ня╗╗ я╗Пя║оя║Ня║Ся║Ф я░▓ я║ля╗Яя╗Ъ я╗╖я╗етАм тАля║Ня╗Яя╗Ья╗ая╗дя║Ф я║Зя║ля║Н я║Ня╗зя║Шя╗Шя╗ая║Ц я╗гя╗ж я╗Яя╗Ря║Ф я║Зя▒Г я║Гя╣╕я║зя║оя╗п я║Ня╗Ля║Шя║оя║Ня╗ля║О я║╖я╗▓я║А я╗гя╗ж я║Ня╗Яя║Шя╗Ря▓СтАк ╪МтАмя╗Ыя╗дя║ОтАм тАля╗зя║оя╗п я║Ня╗Яя╗Ья╗ая╗дя║Оя║Х я║Ня╗╣я│Тя╗ая╗┤я║░я╗│я║Ф я▓гя╗Ая╗К я╗Яя╗ая║Шя╗Ря╗┤тАкюаетАмя║о я╗Ля╗ия║кя╗гя║О я║Чя╗ия║Шя╗Шя╗Ю я║Зя▒Г я╗Яя╗Ря║Ф я║Гя║зя║оя╗птАк.тАмтАм тАля╗ня╗Чя║к я╗Чя║ктАкюаетАмя╗б я║Ня╗Яя▒кя╗ня╗Уя║┤я╗оя║н тАк Max MullerтАмя║Гя╗гя║Ья╗ая║Ф я╗Ля╗ая╗░ я╗ля║мя╗й я║Ня╗Яя║Шя╗Ря╗┤тАкюаетАмя║оя║Ня║Х я░▓ я╗Чя║Оя║Ля╗дя║ФтАм тАлтАкюабтАмтАм тАля║┐я╗дтАкюаитАмя║Ц я║Зя▒Г я║НтАкюаСтАмя╗ая║к тАк ┘б┘бтАмя╗гя╗ж я╗Ыя║Шя║Оя║П тАк The sacred books of the EastтАмя║гя╗┤я║ЪтАм тАля╗│я╗Шя╗оя╗Э я░▓ я║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘г┘б┘итАмя╗гя╗ия╗к я║Зя╗е я╗Яя╗Фя╗Ж тАЭтАк тАЬThтАмя║Ня╗Яя║мя╗▒ я╗зя╗Дя╗Шя╣╕я╗к я║Ся║Оя╗╣я│Тя╗ая╗┤я║░я╗│я║Ф я╗ля╗отАм тАл"тАкюаФтАм┘А" я║Чя║Шя║дя╗оя╗Э я░▓ я║Ня╗Яя╗Фя║Оя║ня║│я╗┤я║Ф я╗ня║Ня╗Яя╗Мя║оя║Ся╗┤я║Ф я║Зя▒Г "я║Щ"тАк ╪МтАмя║Гя╗▒ я╗╗ я▓гя║Шя╗ая╗Т я╗Ыя║Ья▓СтАкюагтАмя║НтАм тАля╗Ля╗ж "я║Щ" я║Гя╗н "я║▒" я╗Ля╗ия║к я║Ня╗Яя╗Шя║оя║Ня║Ая║УтАк .тАмя╗Уя╗ия╗И тАкюагтАмя║оя║Н я║Зя▒Г я╗ля║мя╗й я║Ня╗Яя║Шя╗Дя╗оя║ня║Ня║Х я╗│я║┤я║Шя╗Дя╗┤я╗КтАм тАля╗Ыя╗Ю я║╖я║ия║║ я║Гя╗е я╗│тАкюабтАмя║кя║ня╗Щ я║Гя╗е я╗Яя╗Фя╗Ия║Ф "я╗гя║┤я╗┤я║дя║О" я║Ня╗зя║Шя╗Шя╗ая║Ц я║Зя▒Г я║Ня╗Яя╗ая╗Ря║Ф "я║Ня╗Яя║Тя║Оя╗Яя╗┤я║Ф"тАм тАля║Ся║╝я╗оя║ня║У " тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О"тАк ..тАмя║Гя╗▒ я║Гя╗е "я╗гтАкюаатАмя║Шя╗┤тАкюаетАмя║О" я║Ня╗Яя║мя╗▒ я╣╢я║Гя║зя▒к я║Ся╗оя║ля║Н я║Ся╗Ия╗мя╗оя║ня╗й я╗ля╗о я║Ня│Мя║┤я╗┤я║втАм тАля║Ня╗Яя╗ия║Оя║╗я║оя╗▒ я░▓ я║Ня╗Яя╗оя║Ня╗Чя╗КтАк ╪МтАмя╗╗ я╗Пя▓Ся╗йтАк.тАмтАм тАля╗ня╗гя╗ж я║Гя╗Чя╗оя╗п я║Ня╗Яя╗Шя║оя║Ня║Ля╗ж я╗Ля╗ая╗░ я║ля╗Яя╗Ъ я║Гя╗е я║Ся╗оя║ля║Н я╗Чя║к я║Чя╗ия║ТтАкюаетАмя║Д я║Гя╗│я╗АтАкюагтАмя║О я║Гя╗е я║Ня╗Яя║кя╗│я╗ж я║Ня╗Яя║мя╗▒тАм тАля║Гя║│тАкюаетАмя║┤я╗к я╗Яя╗ж я╗│я║Тя╗Шя╗░ я╗Ля╗ая╗░ я║Ня╗╖я║ня║╜ я║Гя╗Ыя║Ья║о я╗гя╗ж я▓мя║┤я║Ф я╗Чя║оя╗ня╗етАк ╪МтАмя╗ня║Гя╗е я║Чя╗Мя║Оя╗Яя╗┤я╗дя╗ктАм тАля╗ня╗гя║Тя║Оя║йя║Ля╗к я╗Ля╗ия║кя╗гя║О я║Чя║Шя╗Мя║отАкюаитАмя║╜ я╗Яя╗ая╗Ая╗Мя╗Т я╗ня║Ня╗╗тАкюаХтАмя╗┤я║Оя║н я║│я╗оя╗С я╗│я╗Ия╗мя║о " тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О" я░▓ я╗ля║мя╗йтАм тАля║Ня╗Яя║Тя╗╝я║йтАк ╪МтАмя╗ня╗│тАкюабтАмя╗Шя╗┤я╗в я║Чя╗ая╗Ъ я║Ня╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф я░▓ я║Ня╗Яя║кя╗зя╗┤я║О я╗гя║о я╣░я║У я║Гя║зя║оя╗птАк.тАмтАм тАля╗ня│Тя║к я║Гя╗е я║Ня│Мя║┤я╗┤я║в я╗Чя║к я║СтАкюабтАмя╗Мя║Ъ я║Ся╗Мя║к я║Ся╗оя║ля║Н я▓Юя╗дя║┤я║Ф я╗Чя║оя╗ня╗етАк ╪МтАмя╗ня╗Ыя║Оя╗зя║Ц я║Ня╗Яя║Тя╗оя║ля╗│я║ФтАм тАля╗Ля╗ия║кя║Ля║м я╗Чя║к я║Чя╗Мя║отАкюаитАмя║┐я║Ц я╗Яя╗ая╗Ая╗Мя╗Т я╗ня║Ня╗╗тАкюаХтАмя╗┤я║Оя║н я╗Ыя╗дя║О я║Чя╗итАкюаетАмя║Тя║Д я║Ся╗оя║ля║Н я║Ся║мя╗Яя╗ЪтАк .тАмя╗ня╗Ля╗ия║кя╗ля║ОтАм тАля╗ля║Оя║Яя║о я║Ня│Мя║┤я╗┤я║в я║Зя▒Г я╗ля║мя╗й я║Ня╗Яя║Тя╗╝я║йтАк ╪МтАмя║Ся╗Мя║кя╗гя║О я│Тя║О я╗гя╗ж я║Ня╗Яя║╝я╗ая╗┤я║РтАк ╪МтАмя╗Уя╗Мя║оя╗Уя╗ктАм тАля╗Ъ я╗Уя╗┤я╗к я║Гя╗е я║Чя╗Мя╗ая╗┤я╗в я║Ня│Мя║┤я╗┤я║в я╗Чя║ктАм тАля╗Й я║Ся╗оя║ля║Н я╗ня╗Ля║Оя╗гя╗ая╗оя╗й я║Ся╗Ья╗Ю я║Чя╗Мя╗Ия╗┤я╗втАк .тАмя╗ня│Ся║О я╗╗ я║╖ тАкюаетАмтАм тАля║Гя║Чя║Тя║О тАкюабтАмтАм тАля║Гя║гя╗┤я║О я╗гя╗ж я║Яя║кя╗│я║к я║Чя╗ая╗Ъ я║Ня╗Яя║Шя╗Мя║Оя╗Яя╗┤ тАкюаатАмя╗в я║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф я╗ня║Ня╗Яя╗Дя║оя╗Х я║Ня╗Яя║оя╗ня║гя║Оя╗зя╗┤я║Ф я║Ня╗Яя▒╡ я║Гя║│тАкюаетАмя║┤я╗мя║ОтАм тАля║Ся╗оя║ля║НтАк .тАмя╗ня╗│я╗Мя║Шя║оя╗С я║Ня│Мя║Жя║нтАкюаетАмя║зя╗оя╗е я║Ня│Мя║┤я╗┤я║дя╗┤я╗оя╗е я║Ся║Дя╗е я║Ня╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф я║Ня╗Яя╗оя║Ня║ня║йя║У я░▓тАм тАля║Гя╗гя║Оя╗Ыя╗ж я│Ря║Шя╗ая╗Фя║Ф я╗гя╗ж я║Ня╗╣я│Тя╗┤я╗Ю я╗ня║Ся║Оя╗╖я║зя║║ я║Ня╗Яя▒╡ я╗ня║ня║йя║Х я░▓ я║Ня│Ля╗Дя║Тя║Ф я║Ня│Йя║Тя╗ая╗┤я║ФтАм тАля║┤я╗мя║О я║Ня╗Яя▒╡ я╗Ыя║Оя╗е я║Ся╗оя║ля║Н я╗Чя║к я║ня╗нтАкюаитАмя║Яя╗мя║О я╗Чя║Тя╗Ю я║Ня│Мя║┤я╗┤я║в я▓Юя╗дя║┤я║Ф я╗Чя║оя╗ня╗е╪Ы я╗Ыя╗дя║ОтАм тАля╗ля╗▓ я╗зя╗Ф тАкюабтАмтАм тАля╗│тАкюабтАмя╗Шя║отАкюаетАмя╗ня╗е я║Гя╗│я╗АтАкюагтАмя║О я║Гя╗е я║Ся╗оя║ля║Н я▒В я╗│я╗Ья╗ж я╗гя╗Мя▒вя╗ая╗в я║Ня╗Яя║Шя╗Мя║Оя╗Яя╗┤я╗в я║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф я╗Уя║дя║┤я║РтАк ╪МтАмя║Ся╗ЮтАм

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‫ﻛﺎﻥ ﻣﻌﱢﻠﻢ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻜﱪﻯ ﺍﻷﺧﺮﻯ ﺃﻳﻀ‪‬ﺎ؛ ﻭﻳﺮﻭﻥ ﺃﻥ ﺗﺴﻤﻴﺔ ﺑﻮﺫﺍ ﺑـ‬ ‫"ﻧﻮﺭ ﺁﺳﻴﺎ" ﺗﺴﻤﻴ ﹲﺔ ﺻﺤﻴﺤﺔ ﲤﺎﻣ‪‬ﺎ‪.‬‬ ‫ﻓﺎﳌﺴﻴﺢ ﻗﺪ ﻇﻬﺮ ﺑﻌﺪ ﺑﻮﺫﺍ ﲞﻤﺴﺔ ﻗﺮﻭﻥ ﻛﻤﺎ ﻛﺎﻥ ﺍﻷﺧﲑ ﻗﺪ ﺗﻨﺒﺄ‬ ‫ﺑﺬﻟﻚ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻌﺎﻟﻴﻤﻪ ﺍﻷﺧﻼﻗﻴﺔ ﻫﻲ ﺗﻌﺎﻟﻴﻢ ﺑﻮﺫﺍ ﺫﺍ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﻳﻌﺘﺮﻑ‬ ‫ﺑﺬﻟﻚ ﻣﻌﻈﻢ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻴﺤﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻳﺆﻛﹼﺪ ﺃﻥ ﻇﻬﻮﺭﻩ ﻛﺎﻥ ﻣﺼﺒﻮ ﹰﻏﺎ‬ ‫ﺑﺼﺒﻐﺔ ﺑﻮﺫﺍ‪.‬‬ ‫ﻼ ﻋﻦ ﻛﺘﺎﺏ ﻟﺒﻮﺫﺍ "ﻟﹶﺠﺎﻭ‪‬ﰐ‬ ‫ﻭﻗﺪ ﻗﺎﻝ ‪ Oldenberg‬ﰲ ﻛﺘﺎﺑﻪ ﻧﻘ ﹰ‬ ‫ﺴﻬﻢ ﺩﻭﻣ‪‬ﺎ ﺑﺄ‪‬ﻢ ﺳﻮﻑ‬ ‫ﺳ‪‬ﺘﺎﺗﺎ" ﺃﻥ ﺃﺗﺒﺎﻉ ﺑﻮﺫﺍ ﻣﺎ ﺑﺮﺣﻮﺍ ‪‬ﻳ ﹶﻄ ‪‬ﻤِﺌﻨﻮﻥ ﺃﻧﻔ ‪‬‬ ‫ﻳ‪‬ﺴ ‪‬ﻌﺪﻭﻥ ﺑﺎﻟﻨﺠﺎﺓ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺣﲔ ﻳﺼﺒﺤﻮﻥ ﺗﻼﻣﻴﺬ ﻟِـ " ‪‬ﻣِﺘﻴ‪‬ﺎ"‪ ،‬ﺃﻱ‬ ‫ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻳﻘﲔ ﺑﺄﻥ " ‪‬ﻣﺘﻴ‪‬ﺎ" ﺳﻴﻈ ‪‬ﻬﺮ ﻓﻴﻬﻢ‪ ،‬ﻭﺃ‪‬ﻢ ﺳﻴﻨﺎﻟﻮﻥ ﺍﻟﻨﺠﺎﺓ‬ ‫ﺑﻮﺍﺳﻄﺘﻪ؛ ﺫﻟﻚ ﻷﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺑﺸ‪‬ﺮﻫﻢ ‪‬ﺎ ﺑﻮﺫﺍ ﲟﺠﻲﺀ " ‪‬ﻣِﺘﻴ‪‬ﺎ"‬ ‫ﻛﺎﻧﺖ ﺗﺪﻝ ﰲ ﺻﺮﺍﺣﺔ ﺗﺎﻣﺔ ﻋﻠﻰ ﺃﻥ ﺗﻼﻣﻴﺬﻩ ﺳﻴﻠ ﹶﻘﻮﻥ "ﻣ‪‬ﺘﻴ‪‬ﺎ"‪.‬‬ ‫ﻭﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺬﻛﻮﺭ ﳝﻸ ﺍﻟﻘﻠﻮﺏ ﺑﺎﻟﻴﻘﲔ ﺑﺄﻥ ﺍﷲ ‬ ‫ﻗﺪ ﺃﺗﺎﺡ ﳍﺪﺍﻳﺔ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﺍﻟﻮﺳﺎﺋ ﹶﻞ ﻣﻦ ﻛﻠﺘﺎ ﺍﳉﻬﺘﲔ‪ :‬ﻓﻤﻦ ﺟﻬﺔ‪،‬‬ ‫ﻛﺎﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ‪ -‬ﺑﺴﺒﺐ ﺍﲰﻪ "ﺁﺳﻒ" ﺍﻟﺬﻱ ﻳﻌﲏ‬ ‫"ﺍﳉﺎﻣﻊ ﻟﺸﻤﻞ ﺍﳉﻤﺎﻋﺔ"‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﻣﺴﺘﻤ‪‬ﺪ ﻣﻦ ِﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ‬ ‫ﺍﻹﺻﺤﺎﺡ ‪ ٣‬ﺍﻟﻌﺪﺩ ‪ - ١٠‬ﺃﻥ ﻳ‪‬ﻬﺎﺟﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺍﻟﱵ ﺟﺎﺀ ﺇﻟﻴﻬﺎ‬ ‫ﺍﻟﻴﻬﻮﺩ ﻭﺍﺳﺘﻮﻃﻨﻮﻫﺎ؛ ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻛﺎﻥ ﻟﺰﺍﻣ‪‬ﺎ ‪ -‬ﲝﺴﺐ ﻧﺒﺄ ﺑﻮﺫﺍ‬ ‫ ﺃﻥ ﻳﻠﻘﻰ ﺃﺗﺒﺎ ‪‬ﻋﻪ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻨﻪ‪ .‬ﻓﺈﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﻛﻼ‬‫ﺍﻷﻣﺮﻳﻦ ﻣﻌ‪‬ﺎ ﺃﺩﺭﻛﻨﺎ ﺑﺼﻮﺭﺓ ﻗﻄﻌﻴﺔ ﺃﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺭﺣﻞ ﺇﱃ‬ ‫ﺖ" ﺣﺘﻤ‪‬ﺎ؛ ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻌﺎﻟﻴﻢ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳌﺴﻴﺤﻴﺔ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻭﺟﺪﺕ‬ ‫"ِﺗ‪‬ﺒ ‪‬‬ ‫ﺖ" ﺗﺆﻛﺪ ﺑﻨﻔﺴﻬﺎ ﻋﻠﻰ ﻟﻘﺎﺀ ﺍﳌﺴﻴﺢ‬ ‫ﻃﺮﻳﻘﻬﺎ ﺇﱃ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺒﻮﺫﻳﺔ ﰲ "ِﺗ‪‬ﺒ ‪‬‬ ‫ ‪‬ﻢ‪ .‬ﰒ ﺇﻥ ﺍﻻﻧﺘﻈﺎﺭ ﺍﳌﺴﺘﻤﺮ ﺍﻟﺬﻱ ﺑﻘﻲ ﻓﻴﻪ ﺍﳌﺘﺤﻤﺴﻮﻥ ﻣﻦ ﺃﺗﺒﺎﻉ‬ ‫ ‬

‫ﺇﻥ ﺃﻗﺮﺏ ﻋﺒﺎﺭﺓ ﻭﺭﺩﺕ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﻫﻲ ﰲ ﺍﻟﺘﻜﻮﻳﻦ ‪) .١٠ :٤٩‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺑﻮﺫﺍ ﻟﻠﻘﺎﺀ ﺍﳌﺴﻴﺢ ‪ -‬ﻛﻤﺎ ﻫﻮ ﻣﺴﺠ‪‬ﻞ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ‪ -‬ﻟﻴﺪﻝ‬ ‫ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﻠﻰ ﺃﻥ ﻋﻘﻴﺪﺓ ﺍﻻﻧﺘﻈﺎﺭ ﺍﻟﺸﺪﻳﺪ ﻫﺬﻩ ﻛﺎﻧﺖ ﻣﺪﻋﺎ ﹰﺓ‬ ‫ﻱ ﺑﺎﺣﺚ ﻋﺎﺩﻝ ﻫﺎﺗﲔ‬ ‫ﺖ"‪ .‬ﻭﻟﻮ ﺃﺧﺬ ﺃ ‪‬‬ ‫ﻟﻘﺪﻭﻡ ﺍﳌﺴﻴﺢ ﺇﱃ ﺑﻼﺩﻫﻢ "ﺗ‪‬ﺒ ‪‬‬ ‫ﺸﻢ ﻋﻨﺎﺀ ﺍﻟﺒﺤﺚ ﻋﻦ‬ ‫ﺍﳊﻘﻴﻘﺘﲔ ﺍﳍﺎﻣﺘﲔ ﰲ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﳌﺎ ﺍﺣﺘﺎﺝ ﺇﱃ ﲡ ‪‬‬ ‫ﺖ"‪.‬‬ ‫ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﺍﻟﱵ ﺗ‪‬ﺼﺮ‪‬ﺡ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﺟﺎﺀ ﺇﱃ ﺑﻼﺩ "ﺗ‪‬ﺒ ‪‬‬ ‫ﺫﻟﻚ ﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﻻﻧﺘﻈﺎﺭ ﻟﻈﻬﻮﺭ ﺍﳌﻮﻋﻮﺩ ﺷﺪﻳ ‪‬ﺪﺍ‪ ،‬ﲝﺴﺐ ﻧﺒﺄ ﺑﻮﺫﺍ‪،‬‬ ‫ﺖ"‪.‬‬ ‫ﻓﻼ ﺑ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﻨﺒﺄ ﻗﺪ ﺟﺬﺏ ﺍﳌﺴﻴ ‪‬ﺢ ﺇﱃ "ﺗ‪‬ﺒ ‪‬‬ ‫ﱭ ﻋﻦ ﺍﻷﻧﻈﺎﺭ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﺳﻢ " ‪‬ﻣِﺘﻴ‪‬ﺎ"‪ ،‬ﺍﳌﺘﺪﺍﻭﻝ ﰲ‬ ‫ﻭﻻ ﻳﻐﻴ ‪‬‬ ‫ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﺑﻜﺜﺮﺓ‪ ،‬ﻫﻮ ﺍﻟـ "ﻣﺴﻴﺢ" ﻧﻔﺴﻪ‪ .‬ﻓﻔﻲ ﺍﻟﺼﻔﺤﺔ ﺭﻗﻢ‬ ‫‪ ١٤‬ﻣﻦ ﻛﺘﺎﺏ ‪ Tibet, Tartary and Mongolia by, H. T. Prinsep‬ﻭﺭﺩ‬ ‫ﰲ ﺻﺪﺩ "ﺑﻮﺫﺍ ‪‬ﻣِﺘﻴ‪‬ﺎ"‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﺴﻴﺢ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﺃﻥ ﺍﻷﺣﻮﺍﻝ ﺍﻟﱵ‬ ‫ﺖ" ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ‬ ‫ﺭﺁﻫﺎ ﺍﳌﺒﺸ‪‬ﺮﻭﻥ ﺍﳌﺴﻴﺤﻴﻮﻥ ﺍﻷﻭﺍﺋﻞ ﺑﺄﻋﻴﻨﻬﻢ ﰲ "ِﺗ‪‬ﺒ ‪‬‬ ‫ﲰﻌﻮﻫﺎ ﺑﺂﺫﺍ‪‬ﻢ‪ ،‬ﻗﺪ ﺟﻌﻠﺘﻬﻢ ﻳﺴﺘﻴﻘﻨﻮﻥ ﺑﺄﻥ ﺁﺛﺎﺭ ﺍﳌﺴﻴﺤﻴﺔ ﻣﻮﺟﻮﺩﺓ ﰲ‬ ‫ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﳝﺔ ﻟﻌﻠﻤﺎﺀ ﺍﻟﺒﻮﺫﻳﺔ "ﻻﻣﺎﺕ"‪.‬‬ ‫ﻚ ﻓﻴﻪ ﺃﻥ ﺃﻭﻟﺌﻚ‬ ‫ﰒ ﺫﻛﺮ ﰲ ﺍﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ ﺃﻧﻪ ﳑﺎ ﻻ ﺷ ‪‬‬ ‫ﺍﻟﻘﺴﻴﺴﲔ ﺍﻷﻭﺍﺋﻞ ﻛﺎﻧﻮﺍ ﻳﺮﻭﻥ ﺃﻥ ﺩﻋﻮﺓ ﺍﳌﺴﻴﺤﻴﺔ ﻗﺪ ﺑﻠﻐﺖ ﻫﺬﻩ‬ ‫ﺍﻟﺒﻼﺩ ﰲ ﺣﻴﺎﺓ ﺍﳊﻮﺍﺭﻳـﲔ‪.‬‬ ‫ﻚ ﻓﻴﻪ ﺃﻥ‬ ‫ﰒ ﺟﺎﺀ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ١٧١‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ‪ :‬ﳑﺎ ﻻ ﺷ ‪‬‬ ‫ﺺ ﻋﻈﻴ ٍﻢ ﻛﺎﻥ ﺳﺎﺋ ‪‬ﺪﺍ ﰲ ﺍﻟﻨﺎﺱ ﻋﻨﺪﺋﺬ‪،‬‬ ‫ﺍﻻﻧﺘﻈﺎﺭ ﺍﻟﺸﺪﻳﺪ ﻟﻈﻬﻮﺭ ﳐﱢﻠ ٍ‬ ‫ﻼ‪:‬ﱂ ﻳﻜﻦ ﺍﻟﻴﻬﻮﺩ‬ ‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻗﺪ ﺫﻛﺮﻩ ﺗﺎﺳﻴﺘﻮﺱ )‪ (Tacitus‬ﻗﺎﺋ ﹰ‬ ‫ﻭﺣﺪﻫﻢ ﻣﺼﺪﺭ‪‬ﺍ ﳍﺬﺍ ﺍﻻﻧﺘﻈﺎﺭ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺒﻮﺫﻳﺔ ﻧﻔﺴﻬﺎ ﻗﺪ ﺃﺳ‪‬ﺴﺖ‬ ‫ﻋﻘﻴﺪﺓ ﺍﻻﻧﺘﻈﺎﺭ‪ ..‬ﺃﻱ ﺃﻥ ﺍﻟﺒﻮﺫﻳﺔ ﺗﻨﺒ‪‬ﺄﺕ ﲟﺠﻲﺀ " ‪‬ﻣِﺘﻴ‪‬ﺎ" ﺇﱃ ﺗﻠﻚ ﺍﻟﺒﻼﺩ‪.‬‬ ‫ﰒ ﻛﺘﺐ ﺍﳌﺆﻟﹼﻒ ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻠﺤﻮﻇ ﹶﺔ ﺍﻟﺘﺎﻟﻴﺔ‪" :‬ﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺎﺑ‪‬ﲔ‬ ‫"ﺑﺘﺎﻛﺘﻴﺎﻥ" )‪ (Pitakattayan‬ﻭ"ﺃ‪‬ﺎﻛﺘﻬﺎ" )‪ (Attha-katha‬ﻧﺒﹲﺄ ﻭﺍﺿﺢ‬ ‫ﻋﻦ ﻇﻬﻮﺭ ﺑﻮﺫﺍ ﺁﺧﺮ ﺑﻌﺪ ﻏﻮﰎ ﺃﻭ "ﺳﺎﻛﻬﻲ ﻣﲏ" ﺑﺄﻟﻒ ﺳﻨﺔ‪ ،‬ﺇﺫ‬

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тАля╗│я║╝я║отАкюаетАмя║б я╗Уя╗┤я╗к я╗Пя╗оя░О я║Зя╗зя╗к )я║Гя╗▒ я╗Пя╗оя░О я╗зя╗Фя║┤я╗к( я╗ля╗о я║Ся╗оя║ля║Н я║Ня│Ля║Оя╗гя║▓ я╗ня║Ня╗Яя╗Мя║╕я║оя╗ня╗етАк╪МтАмтАм тАля║Х я╗Уя╗┤я╗дя║О я║Ся╗Мя║к"тАк.тАмтАм тАля╗ня║Гя╗е "тАкюаатАмя║Ся║атАкюавтАмя╗оя║Н тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О" я╗╡ ┘НтАм тАля║Гя╗▒ я║│я╗┤я║Дя░Р я║Ся╗Мя║кя╗▒ я░▓ я╗ля║мя╗й я║Ня╗Яя║Тя╗╝я║й тАкюаатАмя╗гя╗ж я╗│я╗Ья╗оя╗е я║Ня▓░я╗к " тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О" я╗ня╗│я╗Ья╗оя╗етАм тАля║╛ я║Ня╗Яя╗ая╗оя╗етАк.тАмтАм тАля║Гя║Ся╗┤ тАкюаатАмтАм тАля░Т я│Эя╗Ая╗▓ я║ля╗Яя╗Ъ я║Ня│Мя║Жя╗Яя╣╝я╗Т я║Ня╗╣я│Тя╗ая╗┤я║░я╗▒ я╗Уя╗┤я╗Ья║Шя║РтАк" :тАмя║Зя╗е я║Ня║│я╗в " тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О" я╗│тАкюабтАмя║╕я║Тя╗ктАм тАл тАм тАля╗╝"тАк.тАмтАм тАл"я║Ня│Мя║┤я╗┤ тАкюаатАмя║в" я║╖я║Т тАкюагтАмя╗мя║О я╗гя║мя╗л я╣░тАм тАля║Зя║ля╣░я║Н я╗Уя║Ия╗е "я║Ся╗оя║ля║Н я╗Пя╗оя░О" я╗Чя║к я║╗я║отАкюаетАмя║б я░▓ я╗зя║Тя╗оя║Ая║Чя╗к я╗ля║мя╗й я║Гя╗е я║Ня│Мя║┤я╗┤я║в я║│я╗┤я║Дя░Р я║Зя▒ГтАм тАля╗Й я║Ся╗оя║ля║Н я╗│я╗ия║Шя╗Ия║оя╗ня╗е я│Оя╗▓я║АтАм тАля║Ся╗╝я║йя╗й я╗ня╗Чя╗оя╗гя╗к я╗ня║Гя║Чя║Тя║Оя╗Ля╗к╪Ы я╗ня│Ня║мя║Н я║Ня╗Яя║┤я║Тя║Р я╗гя║О я║Ся║оя║б я║Гя║Чя║Тя║О тАкюабтАмтАм тАля║Ня│Мя║┤я╗┤я║в я║Зя▒Г я║Ся╗╝я║йя╗ля╗втАк.тАмтАм тАля╗ня╗Яя╗Шя║к я║Гя╗Гя╗ая╗Ц я║Ся╗оя║ля║Н я░▓ я╗зя║Тя╗оя║Ая║Чя╗к я╗Ля╗ая╗░ я║Ня│Мя║┤я╗┤я║в я║Ня╗Яя╗Шя║Оя║йя╗б я║Ня║│ тАкюаатАмя╗в "тАкюаатАмя║Ся║атАкюавтАмя╗оя║Н тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О"тАк╪МтАмтАм тАля╗╖я╗е "тАкюаатАмя║Ся║атАкюавтАмя╗оя║Н" я║Ся║Оя╗Яя╗ая╗Ря║Ф я║Ня╗Яя║┤я╗ия║┤я╗Ья║оя╗│я║Шя╗┤я║Ф я║Чя╗Мя▓П "я║Ня╗╖я║Ся╗┤я║╛"╪Ы я╗ня▓Яя║О я║Гя╗е я║Ня│Мя║┤я╗┤я║в я╗Ыя║Оя╗етАм тАля║ая╗оя║Н" я║Гя╗▒ я║Гя║Ся╗┤я║╛ я║Ня╗Яя╗ая╗оя╗етАк.тАмтАм тАля╗гя╗ж я║Ся╗╝я║й я║Ня╗Яя║╕я║Оя╗бтАк ╪МтАмя╗Яя║мя╗Яя╗Ъ я╗Ыя║Оя╗е я╗ля╗о "тАкюаатАмя║С тАкюавтАмтАм тАля╗Ля╗ая╗дтАкюагтАмя║О я║Гя╗е я║Ня╗Яя║Тя╗╝я║й я║Ня╗Яя▒╡ я║Гя║йя▒Г я╗Уя╗┤я╗мя║О я║Ся╗оя║ля║Н тАкюаТтАмя║мя║Н я║Ня╗Яя╗ия║Тя║Д я╗ля╗▓ я║Ся╗╝я║й "я│Оя║кя╗й" я║Ня╗Яя▒╡тАм тАля╗Уя╗┤я╗мя║О я╗гя║кя╗│я╗ия║Ф "я║ня║Ня║Яя╗к я║Яя║оя╗│я╗мя║О"тАк ╪МтАмя╗ня║Гя╗ля╗ая╗мя║О тАкюабтАмя║│ тАкюавтАмя╗дя║о я║Ня╗Яя╗ая╗оя╗етАк ╪МтАмя╗ня╗Ыя║Оя╗е "я║Ся╗оя║ля║Н я╗Пя╗оя░О"тАм тАля║Ся╗ия╗Фя║┤я╗к я║Гя▓░я║о я║Ня╗Яя╗ая╗оя╗е╪Ы я╗ня╗Яя║мя╗Яя╗Ъ я╗Уя╗Шя║к я║Гя║зя▒к я║Гя║Чя║Тя║О тАкюаатАмя╗Ля╗к я▓Яя╗┤я║░я║Чя▓Ф я╗ня║Ня║┐я║дя║Шя▓Ф я╗Я┘Р┘АтАм тАл"я║Ся╗оя║ля║Н я║Ня╗Яя╗Шя║Оя║йя╗б" я║Зя║гя║кя║Ня│Шя║О я║Гя╗зя╗к я║│я╗┤я╗Ья╗оя╗е "тАкюаатАмя║Ся║атАкюавтАмя╗оя║Н" я║Гя╗▒ я║Гя║Ся╗┤я║╛ я║Ня╗Яя╗ая╗оя╗етАк ╪МтАмя╗ня║Ня╗Яя║Ья║Оя╗зя╗┤я║ФтАм тАля║Гя╗зя╗к я║│я╗┤я╗Ья╗оя╗е " тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О"тАк ..тАмя║Гя╗▒ я║Ня╗Яя║┤я║Оя║Ля║в я║Ня╗Яя║мя╗▒ я╗│я║Дя░Р я╗гя╗ж я║зя║Оя║ня║Э я╗ля║мя╗й я║Ня╗Яя║Тя╗╝я║йтАк.тАмтАм тАля╗Уя╗Ия╗ая╗оя║Н я╗Ля╗ая╗░ я║Ня╗Яя║кя╗ня║Ня╗б я╗гя╗ия║Шя╗Ия║оя╗│я╗ж я│Ня║Оя║Чя▓Ф я║Ня╗Яя║╝я╗Фя║Шя▓Ф я║Ня│Мя╗дя╗┤я║░я║Чя▓Ф я║Зя▒Г я║Гя╗е я║ня║Гя╗ня║НтАм тАля║Ня│Мя║┤я╗┤я║в тАк.тАмтАм тАля╗ля║мя║НтАк ╪МтАмя╗ня│Ъя║Р я╗Ля╗ая╗░ я╗Ыя╗Ю я║Ся╗оя║ля╗▒ я║Гя╗е я╗│я╗Мя║Шя╗Шя║к я║Гя╗е "тАкюаатАмя║Ся║атАкюавтАмя╗оя║Н тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О" я╗Ыя║Оя╗е я╗Чя║ктАм тАля╗Зя╗мя║о я░▓ я║Ся╗╝я║йя╗ля╗в я║Ся╗Мя║к "я║Ся╗оя║ля║Н я╗Пя╗оя░О" я▓Юя╗дя║┤я║Ф я╗Чя║оя╗ня╗етАк .тАмя╗ня╗Яя╗┤я║▓ я╗гя╗жтАм тАл я║Ня╗зя╗Ия║о я║Ня│Мя╗ая║дя╗Ц я║ня╗Чя╗в тАк) ┘жтАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

тАл я║Гя╗гя║О я║Ня╗Яя║оя╗ня║Ня╗│я║Оя║Х я║Ня╗Яя▒╡ я║Чя║мя╗Ыя║о я╗Зя╗мя╗оя║ня╗й я║Ся╗Мя║к я║Ся╗оя║ля║Н я║Ся║Дя╗Яя╗Т я║│я╗ия║Ф я║Гя╗н я▓мя║┤я║Ф я║Бя╗╗я╗С я║│я╗ия║Ф я╗Уя╗мя╗▓тАм тАля╗Пя▓С я║╗я║дя╗┤я║дя║ФтАк) .тАмя║Ня│Мя║Жя╗Яя╗Т(тАм

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‫ﺍﳌﺴﺘﻐﺮﺏ ﺃﻥ ﻳﻮﺟﺪ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﻣﺎ ﻳﺪﻋﻢ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ‪،‬‬ ‫ﻭﻳﺆﻛﺪ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺇﱃ ﺑﻼﺩﻫﻢ ﻭﺑﺎﻟﺘﺎﱄ ﲢ ﱡﻘ ‪‬ﻖ ﺍﻟﻨﺒﺄ ﺍﳌﺬﻛﻮﺭ ‪‬ﺬﺍ‬ ‫ﺍﻟﺸﻜﻞ‪ .‬ﻭﻟﻮ ﺍﻓﺘﺮﺿﻨﺎ ﺟﺪ ﹰﻻ ﺃﻥ ﺷﻬﺎﺩﺓ ﻛﻬﺬﻩ ﻻ ﺗﻮﺟﺪ ﰲ ﺍﻟﻜﺘﺐ‬ ‫ﺍﻟﺒﻮﺫﻳﺔ‪ ،‬ﻓﻤﻊ ﺫﻟﻚ ﻻ ﻳﺴﻊ ﺃﺣ ‪‬ﺪﺍ ﻣﻦ ﺍﻟﺒﻮﺫﻳـﲔ ﺍﳌﻄﹼﻠﻌﲔ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺍﻟﻨﺒﺄ ﺃﻥ ﻳ‪‬ﻨﻜﺮ ﳎﻲ َﺀ " ‪‬ﻣِﺘﻴ‪‬ﺎ" ‪ -‬ﺍﻟﺬﻱ ﺍﲰﻪ ﺍﻵﺧﺮ ﻫﻮ ﺍﳌﺴﻴﺢ ‪ -‬ﺇﱃ‬ ‫ﺑﻼﺩﻫﻢ‪ ،‬ﻷﻥ ﺑﻮﺫﺍ ﻧﻔﺴﻪ ﻗﺪ ﻭﻋﺪ ﺗﻼﻣﻴﺬﻩ ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﲟﺠﻲﺀ "‪‬ﺑﺠ‪‬ﻮﺍ ‪‬ﻣِﺘﻴ‪‬ﺎ" ﺇﱃ ﺑﻼﺩﻫﻢ‪ .‬ﻭﺇﻥ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﻳ‪‬ﺒﻄﻞ ﺍﻟﺪﻳﺎﻧﺔ‬ ‫ﺍﻟﺒﻮﺫﻳﺔ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺇﺫ ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺓ ﺍﻟﱵ ﻛﺎﻥ "ﻏﻮﰎ ﺑﻮﺫﺍ" ﻗﺪ ﺣﺪ‪‬ﺩ ﻣﻮﻋﺪ‬ ‫ﻇﻬﻮﺭﻫﺎ‪ ،‬ﻭﺍﻟﱵ ﺻﺮ‪‬ﺡ ‪‬ﺎ ﻣﺮﺍ ‪‬ﺭﺍ ﺃﻣﺎﻡ ﺗﻼﻣﻴﺬﻩ‪ ،‬ﻟﻮ ﱂ ﺗﻜﻦ ﻗﺪ ﲢﻘﹼﻘﺖ‬ ‫ﺐ‬ ‫ﻃﺒ ‪‬ﻖ ﻣﻮﻋﺪﻫﺎ ﺍﶈ ‪‬ﺪﺩ ﻻﺷﺘﺒﻪ ﺻﺪﹸﻗﻪ ﻋﻠﻰ ﺃﺗﺒﺎﻋﻪ‪ ،‬ﻭﻟﺴﺠ‪‬ﻠﺖ ﺍﻟﻜﺘ ‪‬‬ ‫ﻋﺪﻡ ﲢﻘﻘﻬﺎ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻭﺟﺪﻧﺎ ﺑﺮﻫﺎﻧ‪‬ﺎ ﺁﺧﺮ ﻋﻠﻰ ﲢﻘﻖ ﻫﺬﺍ ﺍﻟﻨﺒﺄ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻗﺪ‬ ‫ﺐ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳌﻴﻼﺩﻱ‪،‬‬ ‫ﺖ" ﻛﺘ ‪‬‬ ‫ﺖ ﰲ ﺑﻼﺩ "ِﺗ‪‬ﺒ ‪‬‬ ‫ﺍﻛﺘ‪‬ﺸﻔ ‪‬‬ ‫ﻭﻗﺪ ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻛﻠﻤ ﹸﺔ "ﻣﺸﻴﺢ" ‪ -‬ﺃﻋﲏ ﺍﺳﻢ ﻋﻴﺴﻰ ‪ -‬ﻫﻜﺬﺍ‪:‬‬ ‫" ِﻣﻲ ِﺷﻲ ‪‬ﻫﻮ"‪ .‬ﹸﺍﻧﻈﺮ ﻛﺘﺎﺏ‪:‬‬ ‫‪(A record of the Buddhist Religion by I-Tsing, translated by‬‬ ‫)‪J. Takakusu, Clarendon Press, Oxford P. 169, 223‬‬

‫ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻣﺆﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺪﱘ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻓﻴﻪ ﺍﺳﻢ "ﻣِﻲ‬ ‫ﻱ ﻣﻦ ﺍﻟﺼﲔ‪ ،‬ﻭﺃﻣﺎ ‪ J.Takakusu‬ﺍﻟﺬﻱ ﻗﺎﻡ ﺑﺘﺮﲨﺔ‬ ‫ﺷِﻲ ﻫ‪‬ﻮ" ﺭﺣ‪‬ﺎﻟ ﹲﺔ ﺑﻮﺫ ‪‬‬ ‫ﺍﻟﻜﺘﺎﺏ ﻣﺆﺧﺮ‪‬ﺍ ﻓﻬﻮ ﻣﻦ ﺍﻟﻴﺎﺑﺎﻥ‪ .‬ﻭﻗﺪ ﺳﺠﻞ ﺍﻷﺧﲑ ﰲ ﻣﻠﺤﻖ ﻟﻪ ﻋﻠﻰ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻷﺻﻠﻲ ﻭﺑﺎﳍﺎﻣﺶ ﺃﻥ ﺍﺳﻢ " ِﻣﻲ ِﺷﻲ ﻫ‪‬ـﻮ" )ﺃﻱ ﻣـﺴﻴﺢ(‬ ‫ﻣﺴﺠ‪‬ﻞ ﰲ ﻛﺘﺎﺏ ﻗﺪﱘ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳌﻴﻼﺩﻱ ﻋﻠﻰ ﻭﺟـﻪ‬ ‫ ‬ ‫ﺍﻟﺘﻘﺮﻳﺐ‪.‬‬ ‫ﺇﺫﻥ ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺘﻀﻤ‪‬ﻦ ﻟﻔﻆ "ﻣﺸﻴﺢ" ﺍﻟﺬﻱ ﻳﺆﺩ‪‬ﻱ ﺑﻨﺎ ﺇﱃ ﺍﻟﻴﻘﲔ‬ ‫ ﺍﻧﻈ ‪‬ﺮ ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪) ٧‬ﺍﳌﺘﺮﺟﻢ(‬

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тАля▒п я║Ся║Оя╗Яя╗ия║┤я║Тя║Ф я║Зя▒Г я║Ня╗Яя║Тя╗оя║ля╗│┘Ая▓ФтАк ╪МтАмя║Ся╗Ю я╗ля╗о я╗гя║Дя║зя╗оя║лтАм тАля║Ся║Дя╗е я╗ля║мя║Н я║Ня╗Яя╗ая╗Фя╗Ж я╗Яя╗┤я║▓ я║Ся║Дя║Яя╗и тАкюаетАмтАм тАля╗гя╗ж я╗зя║Тя║Д я║Гя║йя▒Г я║Ся╗к я║Ся╗оя║ля║Н я╗Ля╗ж я║Ня╗Яя║╕я║ия║║ я║Ня│Мя╗оя╗Ля╗оя║й я║Ня╗Яя║мя╗▒ я▓░тАкюаитАмя╗оя╗й "я╗гя║╕я╗┤я║в" я║гя╗┤тАкюагтАмя╗ия║ОтАк╪МтАмтАм тАля╗н"тАкюаатАмя║Ся║атАкюавтАмя╗оя║Н тАкюаатАмя╗г┘Ря║Шя╗┤тАкюаетАмя║О" я║Гя║гя╗┤я║ОтАкюагтАмя╗зя║О я║Гя║зя║оя╗птАк.тАмтАм тАля╗ня╗гя╗ж я▓ия╗ая║Ф я║Ня╗Яя║╕я╗мя║Оя║йя║Ня║Х я║Ня╗Яя▒╡ я╗ня║Яя║кя╗зя║Оя╗ля║О я░▓ я║Ня╗Яя╗Ья║Шя║Р я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я║Гя╗зя╗к я╗Чя║к я╗ня║ня║йтАм тАля░▓ я║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘д┘етАмя╗гя╗ж я╗Ыя║Шя║Оя║П тАк Buddhism by Sir Monier-WilliamsтАмя║Гя╗етАм тАл тАм тАля║Ня╗Яя║Шя╗ая╗дя╗┤я║м я║Ня╗Яя║┤я║Оя║йя║▒ я╗Яя║Тя╗оя║ля║Н я╗Ыя║Оя╗е я║Ня▓░я╗к "я╗│тАкюаатАмя║┤я║О"тАк.тАмтАм тАля║╝ тАкюадтАмя║о я╗гя╗ж я╗Яя╗Фя╗Ж "я╗│я║┤я╗оя╗Й"тАк .тАмя╗ня▓Яя║О я║Гя╗е я║Ня│Мя║┤я╗┤я║втАм тАля╗ня╗│я║Тя║кя╗н я║Гя╗е я╗Яя╗Фя╗Ж "я╗│тАкюаатАмя║┤я║О" я│Ря║Ш тАкюаатАмтАм тАлтАкюабтАмя╗ня╗Яя║к я║Ся╗Мя║к я║Ся╗оя║ля║Н я▓Юя╗дя║┤я║Ф я╗Чя║оя╗ня╗е я║Гя╗▒ я░▓ я║Ня╗Яя╗Шя║оя╗е я║Ня╗Яя║┤я║Оя║йя║▒ я║Ся╗Мя║кя╗йтАк ╪МтАмя╗Уя╗Шя║к тАкюабтАмя║│ тАкюамтАмя╗дя╗▓тАм тАля║Ся║Оя╗Яя║Шя╗ая╗дя╗┤я║м я║Ня╗Яя║┤я║Оя║йя║▒тАк.тАмтАм тАля╗▒ я░▓ я║Ня╗Яя║╝я╗Фя║дя║ФтАм тАля╗Ля╗ая╗дтАкюагтАмя║О я║Гя╗е я║Ня╗Яя▒кя╗ня╗Уя║┤я╗оя║н тАк Max MullerтАмя╗Чя║к я║ля╗Ыя║о я╗ля║мя║Н я║Ня╗Яя║оя║Г тАкюаатАмтАм тАлтАк ┘е┘б┘зтАмя╗гя╗ж я│Оя╗ая║Шя╗к тАк Nineteenth CenturyтАмя░▓ я╗Ля║кя║й я║Гя╗Ыя║Шя╗оя║Ся║о тАк┘б┘и┘й┘дтАмя╗бтАк ╪МтАмя╗ня║Гя╗│тАкюаетАмя║кя╗йтАм тАля╗╝тАк :тАмя╗Яя╗Шя║к я╗Чя║ктАкюаитАмя╗б я╗гя║Жя╗Яя╗Фя╗оя╗е я╗гя║оя╗гя╗оя╗Чя╗оя╗е я╗гя║оя║Ня║нтАкюагтАмя║Н я║Ня╗Яя╗ия╗Ия║оя╗│ я╣╢я║Ф я║Ня╗Яя╗Шя║Оя║Ля╗ая║Ф я║Ся║Шя║Дя║Ыя▓С я║Ня│Мя║Тя║Оя║йя║ЙтАм тАля╗Чя║Оя║Л я╣░тАм тАля║Ня╗Яя║Тя╗оя║ля╗│я║Ф я░▓ я║Ня│Мя║┤я╗┤я║втАк .тАмя╗ня║Гя║┐я║Оя╗С я║Гя╗│я╗АтАкюагтАмя║ОтАк :тАмя╗гя║О я║пя║Ня╗Яя║Ц я║Ня│Йя╗мя╗оя║й я║ЧтАкюабтАмя║Тя║мя╗Э я║Зя▒Г я║Ня╗Яя╗┤я╗оя╗бтАм тАля│Кя╗Ю я╗ля║мя║Н я║Ня╗Яя╗ая╗Ря║░ я║Гя╗▒ я╗Яя╗ая╗Мя║Ья╗о ┘Ря║н я╗Ля╗ая╗░ я║│я║Тя║Р я║Чя║Оя║ня│Ья╗▓ я║гя╗Шя╗┤я╗Шя╗▓ я║Гя║йтАкюаитАмя╗п я║Зя▒Г я╗ня║╗я╗оя╗ЭтАм тАл тАм тАля║Ня│Мя║Тя║Оя║йя║Й я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я║Зя▒Г я╗Уя╗ая║┤я╗Дя▓Ф я░▓ я║гя╗┤я║Оя║У я║Ня│Мя║┤я╗┤я║втАк.тАмтАм тАля╗ня╗╗ я║╖я╗Ъ я║Гя╗е я║Чя║╝я║оя│Ыя╗к я╗ля║мя║Н я║Чя║╝я║кя╗│я╗Ц я╗Яя╗ая╗Ья║Шя║Р я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я║Ня╗Яя▒╡ я╗ня║ня║й я╗Уя╗┤я╗мя║О я║Гя╗етАм тАл"я╗│тАкюаатАмя║┤я║О" я╗Ыя║Оя╗е я║Чя╗ая╗дя╗┤ я╣░я║мя║Н я╗Яя║Тя╗оя║ля║Н╪Ы я╗╖я╗е я╗Ыя║Тя║Оя║н я║Ня│Мя║┤я╗┤я║дя╗┤┘Ая▓Ф я╗гя╗ж я║Гя╗гя║Ья║Оя╗Э я║Ня╗Яя▒кя╗ня╗Уя║┤я╗оя║нтАм тАлтАк Max MullerтАмя╗Чя║к я║Ня╗Ля║Шя║оя╗Уя╗оя║Н я║Ся║Дя╗е я║Ня│Мя║┤я╗┤я║в я╗гя║Шя║Дя║Ыя╣╝я║о я▓Яя║Тя║Оя║йя║Й я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я║Ся║кя╗ня╗е я║╖я╗ЪтАк╪МтАмтАм тАля║Гя╗н я║Ся║Шя╗Мя║Тя▓С я║Бя║зя║о я╗│я╗Мя║Шя║оя╗Уя╗оя╗е я║Ся╗Ья╗оя╗е я║Ня│Мя║┤я╗┤я║в я║Чя╗ая╗дя╗┤я║мя╣░я║Н я╗Яя║Тя╗оя║ля║НтАк.тАмтАм тАля║╣ я╗гя╗жтАм тАля╗ня╗Яя╗Ья╗ия║О я╗зя║оя╗п я║Гя╗е я╗гя║Ья╗Ю я╗ля║мя╗й я║Ня╗Яя╗Ья╗ая╗дя║Оя║Х я║Зя╗ля║Оя╗з я╣▓я║Ф я╗Яя╗ая╗дя║┤я╗┤я║в я╗ня║Ня╗зя║Шя╗Шя║О тАкюадтАмтАм тАля║Р я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я╗гя╗ж я║Гя╗е я╗│я║┤я╗оя╗Й я╗Ыя║Оя╗етАм тАля║╖я║Дя╗зя╗к тАк ╪МтАмя╗ня╗зя╗Мя║Шя╗Шя║к я║Гя╗е я╗гя║О я║ля╗Ыя║оя║ЧтАкюавтАмя╗к я║Ня╗Яя╗Ья║Ш тАкюабтАмтАм тАля╗гя║оя╗│я║ктАкюагтАмя║Н я║Гя╗н я║Чя╗ая╗дя╗┤ я╣░я║мя║Н я╗Яя║Тя╗оя║ля║НтАк ╪МтАмя║Зя│Хя║О я╗ля╗о я║ня║Ня║Яя╗К я║Зя▒Г я╗Ля║Оя║йя║У я╗гя║Шя║Дя║╗тАкюаетАмя╗ая║Ф я╗Яя║кя╗п я╗Ля╗ая╗дя║Оя║АтАм тАл тАм тАл тАм

тАля║Ня╗зя╗И тАкюавтАмя║о я║Ня│Мя╗ая║дя╗Ц я║ня╗Чя╗в тАк) ┘втАмя║Ня│Мя║Шя║оя║Яя╗в(тАм тАля║Ня╗зя╗И тАкюавтАмя║о я║Ня│Мя╗ая║дя╗Ц я║ня╗Чя╗в тАк) ┘итАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

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‫ﺍﻟﺒﻮﺫﻳﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﳛﺴﺒﻮﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﺍﳌﺘﺄﺧ‪‬ﺮﻳﻦ ‪ -‬ﺯﻣﻨ‪‬ﺎ ‪-‬‬ ‫ﺗﻼﻣﺬ ﹰﺓ ﻟﻠﻤﺘﻘﺪﻣﲔ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﲟﺎ ﺃﻥ ﻫﻨﺎﻙ ﺗﺸﺎﺑـﻬ‪‬ﺎ ﻛﺒﲑ‪‬ﺍ ﺑﲔ ﺗﻌﺎﻟﻴﻢ ﺑﻮﺫﺍ ﻭﺗﻌﺎﻟﻴﻢ‬ ‫ﺍﳌﺴﻴﺢ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ ﺫﻛﺮﻩ‪ ،‬ﻭﲟﺎ ﺃﻥ ﺑﻮﺫﺍ ﺃﻗﺪﻡ ﻣﻦ ﺍﳌﺴﻴﺢ ﻋﺼ ‪‬ﺮﺍ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﻟﻈ ‪‬ﻦ ﺑﻮﺟﻮﺩ ﺻﻠﺔ ﺍﳌﺘﺒﻮﻉ ﻭﺍﻟﺘﺎﺑﻊ ﺑﲔ ﺑﻮﺫﺍ ﻭﺍﳌﺴﻴﺢ ﻛﺎﻥ ﺃﻣﺮ‪‬ﺍ ﻭﺍﺭﺩ‪‬ﺍ‪،‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﳝﺜﻞ ﺇﺳﺎﺀ ﹰﺓ ﺇﱃ ﺍﳌﺴﻴﺢ‪ .‬ﻏﲑ ﺃﻧﻨﺎ ﻻ ﻧﺮﺿﻰ ﺑﺄﺳﻠﻮﺏ ﺍﻟﺒﺤﺚ‬ ‫ﺍﻟﺬﻱ ﻳﺘﺒﻌﻪ ﻋﻠﻤﺎﺀ ﺃﻭﺭﻭﺑﺎ؛ ﺇﺫ ﳛﺮﺻﻮﻥ ﻋﻠﻰ ﺇﳚﺎﺩ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ‬ ‫ﺍﻟﺒﻮﺫﻳﺔ ﻗﺪ ﻭﺻﻠﺖ ﺇﱃ ﻓﻠﺴﻄﲔ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ! ﻭﳑﺎ ﻳﺆﺳﻔﲏ ﺃﻧﻪ ﻣﺎ‬ ‫ﺩﺍﻣﺖ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﺍﻟﻘﺪﳝﺔ ﻗﺪ ﺫﻛﺮﺕ ﺍﳌﺴﻴﺢ ﻭﺻﻔﺎﺗﻪ ﻓِﻠ ‪‬ﻢ ﳜﺘﺎﺭﻭﻥ‬ ‫ﻃﺮﻳ ﹰﻘﺎ ﻣﻠﺘﻮ‪‬ﻳﺎ‪ ،‬ﻓﻴﺒﺤﺜﻮﻥ ﻋﺒﺜﹰﺎ ﻋﻦ ﺁﺛﺎﺭ ﺍﻟﺒﻮﺫﻳﺔ ﰲ ﻓﻠﺴﻄﲔ‪ ،‬ﺑﺪ ﹰﻻ ﻣﻦ ﺃﻥ‬ ‫ﻳﺒﺤﺜﻮﺍ ﻋﻦ ﺁﺛﺎﺭ ﺃﻗﺪﺍﻡ ﺍﳌﺴﻴﺢ ﺍﳌﺒﺎﺭﻛﺔ ﰲ ﺟﺒﺎﻝ ﻧﻴﺒﺎﻝ ﻭﺗﺒﺖ‬ ‫ﻭﻛﺸﻤﲑ؟‬ ‫ﻏﲑ ﺃﻧﲏ ﺃﻋﻠﻢ ﻳﻘﻴ‪‬ﻨﺎ ﺑﺄﻥ ﺍﻟﻜﺸﻒ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪﻯ‬ ‫ﺍﳌﻐﻄﹼﺎﺓ ﲢﺖ ﺃﻟﻮﻑ ﺍﳊﺠﺐ ﺍﳌﻈﻠﻤﺔ ﱂ ﻳﻜﻦ ﺑﻮﺳﻌﻬﻢ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺫﻟﻚ‬ ‫ﺑﻴﺪ ﺍﻹﻟﻪ ﺍﳊﻖ ﺍﻟﺬﻱ ﺭﺃﻯ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺃﻥ ﻋﺒﺎﺩ ﹶﺓ ﺍﳌﺨﻠﻮﻕ ﻗﺪ ﻃﻐﺖ‬ ‫ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻭﺃﻥ ﻋﺒﺎﺩ ﹶﺓ ﺍﻟﺼﻠﻴﺐ ﻭﻋﻘﻴﺪﺓ ﺍﻟﻔﺪﺍﺀ ﺍﻹﻧﺴﺎﱐ‬ ‫ﺕ ﺍﳌﻼﻳـﲔ ﻋﻦ ﺍﻹﻟﻪ ﺍﳊﻖ؛ ﻓﺜﺎﺭﺕ ﻏﲑﺗﻪ‬ ‫ﺍﳌﻮﻫﻮﻡ ﻗﺪ ﺃﺑﻌﺪﺕ ﻋﺸﺮﺍ ِ‬ ‫ ‪ ،‬ﻓﺒﻌﺚ ﻋﺒ ‪‬ﺪﺍ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﺃﻋﻄﺎﻩ ﺍﺳﻢ ﺍﳌﺴﻴﺢ ﺍﻟﻨﺎﺻﺮﻱ‪ ،‬ﻟﻴﺤ ﱢﻄﻢ‬ ‫ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺼﻠﻴﺒﻴﺔ‪ .‬ﻓﻈﻬﺮ ﺫﻟﻚ ﺍﻟﻌﺒﺪ ﺑﺼﻔﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺣﺴﺐ‬ ‫ﺍﻟﻮﻋﺪ ﺍﻟﺬﻱ ﺳﺒﻖ ﻣﻨﺬ ﺍﻟﻘﺪﱘ‪ ،‬ﻓﺤﺎﻧﺖ ﺁﻧﺌﺬ ﺳﺎﻋ ﹸﺔ ﻛﺴ ِﺮ ﺍﻟﺼﻠﻴﺐ ﻛﻤﺎ‬ ‫ﺗ‪‬ﻜﺴ‪‬ﺮ ﺍﳋﺸﺒﺔ ﻗﻄﻌﺘﲔ‪ ،‬ﺃﻱ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﺗ‪‬ﺒﻄﻞ ﺍﻟﻌﻘﺎﺋ ‪‬ﺪ ﺍﻟﺼﻠﻴﺒﻴﺔ‬ ‫ﻕ ﻛﺴﺮ‬ ‫ﻭﺗﻜﺸﻒ ﺯﻳﻔﻬﺎ ﺑﻜﻞ ﺟﻼﺀ‪ .‬ﻓﺎﻵﻥ ﻗﺪ ﻓﺘﺤﺖ ﺍﻟﺴﻤﺎﺀ ﻃﹸﺮ ‪‬‬ ‫ﺾ ﻛ ﹼﻞ ﺑﺎﺣﺚ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﻭﻳﺘﺤﺮﺍﻫﺎ‪.‬‬ ‫ﺍﻟﺼﻠﻴﺐ ﻛﱠﻠﻬﺎ‪ ،‬ﻟﻴﻨﻬ ‪‬‬ ‫ﺇﻥ ﻋﻘﻴﺪﺓ ﺻﻌﻮﺩ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﺎﳉﺴﺪ ﻛﺎﻧﺖ ﺧﻄﹰﺄ ﺑﺪﻭﻥ‬ ‫ﺷﻚ‪ ،‬ﻏﲑ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺗﺘﻀﻤ‪‬ﻦ ﺳ ‪‬ﺮﺍ ﻫﺎ ‪‬ﻣﺎ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺃﻥ ﺣﻘﻴﻘﺔ ﺃﺣﺪﺍﺙ‬

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‫ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ ﻛﺎﻧﺖ ﻗﺪ ﺍﻧﺪﺭﺳﺖ ﻭﺍﺧﺘﻔﺖ ﻋﻦ ﺍﻷﻧﻈﺎﺭ ﺍﺧﺘﻔﺎ َﺀ ﺍﳉﺜﺔ‬ ‫ﺍﻟﱵ ﻳﺄﻛﻠﻬﺎ ﺗﺮﺍﺏ ﺍﻟﻘﱪ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻛﺄ‪‬ﺎ‬ ‫ﺴﺪ‪ ،‬ﻭﻛﺎﻥ ﻻ ﻣﻨﺎﺹ ﻣﻦ ﺃﻥ ﺗﻨـﺰﻝ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ‬ ‫ﺇﻧﺴﺎﻥ ﻣﺘﺠ ‪‬‬ ‫ﺴﺪ‪،‬‬ ‫ﺍﳌﺴﻴﺤﻴﺔ ﺛﺎﻧﻴ ﹰﺔ ﰲ ﺍﻟﺰﻣﻦ ﺍﻷﺧﲑ؛ ﻓﻬﺎ ﻗﺪ ﻧﺰﻟﺖ ﺍﻟﻴﻮﻡ ﻛﺈﻧﺴﺎﻥ ﻣﺘﺠ ‪‬‬ ‫ﺐ‪ ،‬ﻭﺑﺎﻧﻜﺴﺎﺭﻩ ﻗﺪ ‪‬ﺣﻄﹼﻤﺖ ﺃﻳﻀ‪‬ﺎ ﺍﳋﺼﺎ ﹸﻝ ﺍﻟﻘﺒﻴﺤﺔ‬ ‫ﺕ ﺍﻟﺼﻠﻴ ‪‬‬ ‫ﻓﻜﺴﺮ ِ‬ ‫ﺏ ﻭﻋﺒﺎﺩ ِﺓ ﻏﲑ‬ ‫ﻛﻤﺎ ﻳ‪‬ﻘﻄﻊ ﺍﳋﻨـﺰﻳﺮ ﺑﺎﻟﺴﻴﻒ ﺇﺭﺑ‪‬ﺎ‪ ،‬ﺃﻋﲏ ﺧﺼﺎ ﹶﻝ ﺍﻟﻜﺬ ِ‬ ‫ﺍﷲ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ ﳑﺎ ﺷ‪‬ﺒﻬﻪ ﻧﺒ‪‬ﻴﻨﺎ ﺑﺎﳋﻨـﺰﻳﺮ ﰲ ﺣﺪﻳﺚ ﺍﻟﺼﻠﻴﺐ‪.‬‬ ‫ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﺫﻟﻚ ﺍﳊﺪﻳﺚ ﻻ ﻳﻌﲏ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺳﻴﻘﺘﻞ ﺍﻟﻜﻔﺎﺭ‬ ‫ﻭﻳﻜﺴﺮ ﺍﻟﺼﻠﺒﺎﻥ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﻦ ﻛﺴﺮ ﺍﻟﺼﻠﻴﺐ ﻫﻮ ﺃﻥ ﺇﻟﻪ‬ ‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺳﻴﻜﺸﻒ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ﺣﻘﻴﻘ ﹰﺔ ﳏﺠﻮﺑﺔ ﻳﻨﻬﺪﻡ‬ ‫ﺡ ﺍﻟﺼﻠﻴـﱯ ﻛﻠﻪ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻛﻤﺎ ﺃﻥ ﻗﺘﻞ ﺍﳋﻨـﺰﻳﺮ‬ ‫ﺑﻈﻬﻮﺭﻫﺎ ﺍﻟﺼﺮ ‪‬‬ ‫ﻻ ﻳﻌﲏ ﻗﺘﻞ ﺍﳋﻨﺎﺯﻳﺮ ﻭﻻ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺍﺕ‬ ‫ﺍﳋﻨـﺰﻳﺮﻳﺔ ﻛﺎﻹﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﻜﺬﺏ ﻭﻋ‪‬ﺮﺿِﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺘﻜﺮﺍﺭ‪ ،‬ﺇﺫ‬ ‫ﻟﻴﺲ ﺍﻟﻜﺬﺏ ﺇﻻ ﻧﻮ ‪‬ﻋﺎ ﻣﻦ ﺃﻛﻞ ﺍﻟﻨﺠﺎﺳﺔ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﺍﳋﻨـﺰﻳﺮ ﺍﳌﻴﺖ ﻻ‬ ‫ﳝﻜﻨﻪ ﺃﻛﻞ ﺍﻟﻨﺠﺎﺳﺔ‪ ،‬ﻓﻜﺬﻟﻚ ﺳ‪‬ﻴﺄﰐ ﺯﻣﻦ ﺑﻞ ﻭﻗﺪ ﺃﺗﻰ ﺣﲔ ﻳ‪‬ﻤﻨ‪‬ﻊ‬ ‫ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺍﺕ ﺍﳋﺒﻴﺜﺔ ﻣﻦ ﺃﻛﻞ ﻫﺬﻩ ﺍﻷﺭﺟﺎﺱ‪.‬‬ ‫ﻟﻘﺪ ﺃﺧﻄﺄ ﺍﳌﺸﺎﺋﺦ ﰲ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﻨﺒﺄ ﺍﻟﻮﺍﺭﺩ ﰲ ﺃﺣﺎﺩﻳﺚ‬ ‫ﺍﻟﻨﱯ ؛ ﺇﺫ ﻟﻴﺲ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻟﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘﻞ ﺍﳋﻨـﺰﻳﺮ ﺇﻻ‬ ‫ﻣﺎ ﻗﺪ ﺻﺮ‪‬ﺣﻨﺎ ﺑﻪ ﺁﻧ ﹰﻔﺎ‪ .‬ﺃﱂ ﻳﺮﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﺍﳊﺮﻭﺏ‬ ‫ﺍﻟﺪﻳﻨﻴﺔ ﺳﺘﻨﻘﻄﻊ ﰲ ﻋﻬﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻭﺳﺘﺘﺠﻠﹼﻰ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫ﺣﻘﺎﺋﻖ ﻧﻴ‪‬ﺮﺓ ﺗ‪‬ﻤﻴ‪‬ﺰ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﺟﻠﻴ‪‬ﺎ‪ .‬ﻓﻼ ﺗﻈﻨ‪‬ﻮﺍ ﺃﻧﲏ ﻗﺪ ﺟﺌﺖ ﻟﺮﻓﻊ‬ ‫ﺖ ﻷ ‪‬ﺭ ‪‬ﺩ ﻛ ﱠﻞ ﺍﻟﺴﻴﻮﻑ ﺇﱃ ﺃﻏﻤﺎﺩﻫﺎ‪ .‬ﻟﻘﺪ‬ ‫ﺍﻟﺴﻴﻒ‪ ،‬ﻛﻼ‪ ،‬ﺑﻞ ﻗﺪ ﺃﹸﺭﺳﻠ ‪‬‬ ‫ﺡ‬ ‫ﻼ ﰲ ﺍﻟﻈﻠﻤﺎﺕ؛ ﻭﲪﻞ ﻛﺜﲑ ﻣﻦ ﺃﻫﻠﻬﺎ ﺍﻟﺴﻼ ‪‬‬ ‫ﺗﺼﺎﺭﻋﺖ ﺍﻟﺪﻧﻴﺎ ﻃﻮﻳ ﹰ‬ ‫ﺏ ﺃﺻﺪﻗﺎﺋﻬﻢ ﺍﳌﺆﺍﺳﲔ‪،‬‬ ‫ﻋﻠﻰ ﻧﺎﺻﺤﻴﻬﻢ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﻭﺁ ﹶﺫﻭﺍ ﻗﻠﻮ ‪‬‬ ‫ﻭﺟﺮﺣﻮﺍ ﻣﺸﺎﻋﺮ ﳏﺒ‪‬ﻴﻬﻢ! ﻭﻟﻜﻦ ﻗﺪ ﺣﺎﻥ ﺍﻵﻥ ﺃﻥ ﻳﺘﺒﺪ‪‬ﺩ ﺍﻟﻈﻼﻡ؛ ﻭﻗﺪ‬

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тАля║Гя╣╢я║йя║С тАкюаатАмя║о я║Ня╗Яя╗ая╗┤ я╣╕я╗Ю я╗ня╣╢я║Гя║│я╗Ф тАкюаатАмя║о я║Ня╗Яя║╝я║Тя║втАк ╪МтАмя╗Уя║Тя╗оя║ня╗Щ тАкюаатАмя╗гя╗ж я╗╗ я│Ыя║оя╗б я╗зя╗Фя║┤я╗к я║Ня╗Яя╗┤я╗оя╗бтАк.тАмтАм тАля╗ня╗гя╗ж я║Ня╗Яя║╕я╗мя║Оя║йя║Ня║Х я║Ня╗Яя▒╡ я╗ня║Яя║кя╗зя║Оя╗ля║О я░▓ я║Ня╗Яя╗Ья║Шя║Р я║Ня╗Яя║Тя╗оя║ля╗│я║Ф я╗гя║О я╗ня║ня║й я░▓тАм тАля╗╝ я╗Ля╗жтАм тАля║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘д┘б┘йтАмя╗гя╗ж я╗Ыя║Шя║Оя║П тАк - Buddhism by OldenbergтАмя╗зя╗Ш я╣░тАм тАля╗Ыя║Шя║Оя║П "я╗гя╗мя║Оя╗ня║Ня║Яя║О" )тАк (Mah├вvaggaтАмя║Ня╗Яя╗Фя║╝я╗Ю я║Ня╗╖я╗ня╗Э я║Ня╗Яя║╝я╗Фя║дя║Ф тАк - ┘е┘дтАмя║Ся║Дя╗зя╗ктАм тАля╗Ыя║Оя╗е я▓ж я╣╢я║Ф я║зя╗ая╗┤я╗Ф я╣▓я║Ф я╗гя╗ж я║зя╗ая╗Фя║Оя║А я║Ся╗оя║ля║Н я║Ся║Оя║│я╗в "я║ня║Ня║гя╗оя╗Яя╗к"тАк ╪МтАмя╗ня║Гя╗зя╗к я╗Ыя║Оя╗е я║Чя╗ая╗дя╗┤ я╣░я║мя║Н я╗Яя╗ктАм тАл тАм тАля║║тАк ╪МтАмя║Ся╗Ю я╗Ыя║Оя╗е я▓Яя║Ья║Оя║Ся║Ф я║Ня║С ┘Ня╗ж я╗Яя╗ктАк.тАмтАм тАля║Я тАкюаитАмя║к я│Ря╗а ┘НтАм тАля╗ня╗ля╗ия║О я╗зя╗Мя╗ая╗ж я║Ся╗Ь я╣╝я╗Ю я▓в тАкюантАмя║к я║Гя╗е я╗Яя╗Фя╗Ж "я║ня║Ня║гя╗оя╗Яя╗к" я╗ля║мя║Н я║Ня│Мя║мя╗Ыя╗оя║н я░▓ я║Ня╗Яя╗Ья║Шя║РтАм тАля║Ня╗Яя║Тя╗оя║ля╗│я║Ф я║Зя│Хя║О я╗ля╗о я║╗я╗оя║ня║У я╗гя║Тя║ктАкюаитАмя╗Яя║Ф я╗гя╗ж "я║ня╗ня║б я║Ня╖▓" я║Ня╗Яя║мя╗▒ я╗ля╗о я║Гя║гя║к я║Гя▓░я║Оя║АтАм тАля╗Ля╗┤я║┤я╗░ тАк.тАмтАм тАля╗ня║Гя╗гя║О я║Ня╗Яя╗Шя║╝я║Ф я║Ня╗Яя╗Шя║Оя║Ля╗ая║Ф я║Ся║Дя╗е "я║ня║Ня║гя╗оя╗Яя╗к" я╗Ыя║Оя╗е я║Ня║СтАкюагтАмя╗ия║О я╗Яя║Тя╗оя║ля║Н я║Ня╗Яя║мя╗▒ я╗Уя║Оя║ня╗Чя╗к я╗ня╗ля╗отАм тАля╗Гя╗Фя╗Ю я║ня║┐я╗┤ тАкюадтАмя╗К я╗ня╗ля║оя║П я║Зя▒Г я║Ся╗╝я║й я║Гя║зя║оя╗п я║Зя▒Г я╗Пя▓С я║ня║Яя╗Мя║ФтАк ╪МтАмя╗ля║Оя║Яя║отАкюагтАмя║Н я║пя╗ня║Яя║Шя╗ктАм тАля╗ня╗ля╗▓ я╗зя║Оя║Ля╗дя║Ф я║йя╗ня╗е я║Гя╗е я│Ья▒кя╗ля║О я║Ся║Дя╗гя║оя╗й я║Гя╗н я╗│я╗оя║йтАкюамтАмя╗Ля╗мя║О я╗Чя║Тя╗Ю я║Ня╗Яя║┤я╗Фя║отАк ╪МтАмя╗Уя╗мя╗▓ я╗Чя║╝ я╣▓я║ФтАм тАля║│я║ия╗┤я╗Фя║Ф я║Чя║Оя╗Уя╗мя║Ф я╗ня│Ря║О┘Ря╗Яя╗Ф я╣▓я║Ф я╗╖я║зя╗╝я╗Х я║Ся╗оя║ля║Н╪Ы я║Зя║л я╗╗ я│Эя╗Ья╗ж я║Гя╗е я╗│тАкюабтАмя╗Мя║Шя▒к я║╗я║Оя│Кя╣░я║ОтАм тАля║гя╗Шя╗┤я╗Шя╗┤тАкюактАмя║О я╗гтАкюаатАмя╗ж я║Ся╗ая╗О я╗гя╗ж я║Ня╗Яя╗Шя║┤я╗оя║У я╗ня╗Пя╗ая╗Ия║Ф я║Ня╗Яя╗Шя╗ая║Р я╗ля║мя║Н я║Ня│Мя║Тя╗ая╗ОтАк ╪МтАмя║гя╗┤я║Ъ я▒В я╗│я║оя║гя╗втАм тАля║пя╗ня║Яя║Шя╗к я║Ня│Мя║┤я╗Ья╗┤я╗ия║ФтАк ╪МтАмя╗ня╗Пя║Оя║йя║ня╗ля║О я╗ня╗ля╗▓ я╗зя║Оя║Ля╗дя║Ф я╗гя║┤я║Шя║ия╗Фя╗┤тАкюагтАмя║О я╗Ыя║Оя╗Яя╗ая║╝я╗оя║╣тАк ╪МтАмя║йя╗ня╗етАм тАля╗Х я║Ня╗Яя║░я╗ня║Яя╗┤я║Ф я▓дя║Оя╗гтАкюагтАмя║О╪Ы я║Зя║л я▒В я╗│я╗Дя╗ая╣╝я╗Шя╗мя║О я╗ня▒В я╗│я║┤я║Шя║Дя║лтАкюаХтАмя║ОтАм тАля║Гя╗е я╗│я╗оя║Ня║│я╗┤я╗мя║ОтАк ╪МтАмя╗гя║Шя╗ия║Оя║│я╗┤тАкюагтАмя║О я║Ня│Кя╗Шя╗о тАкюаатАмтАм тАля░▓ я╗ля║мя║Н я║Ня╗Яя║┤я╗Фя║о я║Ня╗Яя╗╝тАкюаХтАмя║Оя║Ля╗▓тАк ╪МтАмя╗ня║Бя║ля╗п я╗Чя╗ая║ТтАкюаатАмя╗мя║О я║Яя║ктАкюактАмя║Н я║Ся╗Ря╗┤я║Оя║Ся╗к я║Ня│Мя╗Фя║Оя║Яя║КтАк ╪МтАмя╗ня▒В я╗│тАкюабтАмя║оя║│я╗ЮтАм тАля║Р я║Ня║СтАкюабтАмя╗ия╗к я║Ня╗Яя║оя║┐я╗┤я╗К я║Ня╗Яя║мя╗▒ я▒В я╗│тАкюабтАмя║╕я╗Фя╗Ц я╗Ля╗ая╗┤я╗к я║Гя╗│я╗АтАкюагтАмя║ОтАк.тАмтАм тАля║Зя╗Яя╗┤я╗мя║О я║Гя╗│я║Ф я║ня║│я║Оя╗Яя║Ф я║гя▒┤ я║╖ тАкюаетАмтАм тАля╗Й я╗гя╗Дя╗ая╗Шя╣░я║О я║Чя╗Мя║Оя╗Яя╗┤ тАкюаатАмя╗дя╗ктАм тАля╣╢я║Г тАкюаатАмя║Я я╣╛я╗Ю! я╗гя╗ж я║Ня│Мя║┤я║Шя║дя╗┤я╗Ю я║Гя╗е я╗│я╗Ья╗оя╗е я║╗я║Оя║йя╣░я╗Чя║О я╗гтАкюаатАмя╗ж я▒В тАкюабтАмя╗│я║оя║Н ┘РтАм тАля║Ня╗╖я║зя╗╝я╗Чя╗┤я║Ф я║Ня╗Яя▒╡ я╗Ыя║Оя╗е я╗│тАкюабтАмя╗ая╗Шя╣╝я╗ия╗мя║О я║Чя╗╝я╗гя╗┤ я╣╢я║мя╗йтАк .тАмя╗╗ я╗│тАкюабтАмя╗дя╗Ья╗ж я║Гя╗е я╗│я╗Шя║Тя╗Ю я║┐я╗дя▓Ся╗зя║О я╗ля║мя╗йтАм тАля║Ня╗Яя╗Шя║╝тАкюаетАмя║Ф я╗гя║Ья╗ая╗дя║О я╗╗ я╗зтАкюабтАмя║╝я║ктАкюамтАмя╗Х я╗гя║О я╗ня║ня║й я░▓ я║Ня╗╖я╗зя║Оя║Яя╗┤я╗Ю я╗гя╗ж я║Гя╗е я║Ня│Мя║┤я╗┤я║в я▒В я╗│я╗Ья║Шя║оя║ЩтАм тАлтАкюаСтАмя╗▓я║А я║Гя╗гтАкюаетАмя╗к я╗Ля╗ия║кя╗й я╗г тАкюаетАмя║о я╣░я║У я╗ня╗╗ я╗Яя╗ия║кя║Ня║Ля╗мя║О я║Зя╗│тАкюаетАмя║Оя╗йтАк ╪МтАмя║Ся╗Ю я║Чя╗Ья╗ая▒ая╗в я╗гя╗Мя╗мя║О я║Ся╗Ья╗ая╗дя║Оя║Х я╗зя║Оя║Ся╗┤я║ФтАм тАля║Чя╗ия║Оя╗Э я╗гя╗ж я╗Ыя║оя║Ня╗гя║Шя╗мя║О! я║Зя╗зя╗ия║О я╗ня║Зя╗е я╗Ыя╗ия║О я│Тя║к я╗ля╗ия║О я║Гя╗│я╗АтАкюагтАмя║О я╗гя║╕я║ОтАкюаТтАмя║Ф я║Гя║зя║оя╗п я║Ся▓ФтАм тАл я║Ня╗зя╗Ия║о я║Ня│Мя╗ая║дя╗Ц я║ня╗Чя╗в тАк) ┘етАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

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‫ﺍﻟﻘﺼ‪‬ﺘﲔ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻘﺎﺳﻴﺔ ﺍﻟﱵ ﻟﻘﻴﺘﻬﺎ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻷﻡ‪ ،‬ﺇﻻ ﺃﻧﻨﺎ‬ ‫ﻻ ﻧﻘﺒﻞ ﺃﻥ ﺗ‪‬ﻌﺰﻯ ﺇﱃ ﺍﳌﺴﻴﺢ ﺃﻭ ﺇﱃ ﺑﻮﺫﺍ ﻣﺜ ﹸﻞ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﺍﳌﻨﺤﻄﺔ‬ ‫ﺐ ﺯﻭﺟﺘﻪ‪ ،‬ﻓﻬﻞ‬ ‫ﻋﻦ ﺍﻷﺧﻼﻕ ﺍﻟﻌﺎﺩﻳﺔ ﺃﻳﻀ‪‬ﺎ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﺑﻮﺫﺍ ﻻ ﻳ‪‬ﺤ ‪‬‬ ‫ﻳ‪‬ﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻐﻠﻈﺔ ﻭﺍﻟﻘﺴﻮﺓ ﲝﻴﺚ ﱂ ﺗﺄﺧﺬﻩ ﺍﻟﺮﺃﻓ ﹸﺔ ﺣﱴ ﺑﺘﻠﻚ‬ ‫ﺍﳌﺮﺃﺓ ﺍﻟﻌﺎﺟﺰﺓ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﻭﻻ ﺑﺬﻟﻚ ﺍﻟﻄﻔﻞ ﺍﻟﺮﺿﻴﻊ؟ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ‬ ‫ﻓﻈﻴﻊ ﻟﺪﺭﺟﺔ ﺃﻧﻨﺎ ﻧﺘﺄﱂ ﺍﻟﻴﻮﻡ ﺃﻳﻀ‪‬ﺎ ﺑﺴﻤﺎﻉ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺭﻏﻢ ﻣﺮﻭﺭ‬ ‫ﺃﺣﻘﺎﺏ ﻃﻮﻳﻠﺔ ﻋﻠﻰ ﺍﺧﺘﻼﻗﻬﺎ‪ .‬ﺇﺫ ﻛﻔﻰ ﺑﺎﳌﺮﺀ ﺳﻮ ًﺀ ﺃﻥ ﻻ ﻳﺒﺎﱄ ﲝﻘﻮﻕ‬ ‫ﺯﻭﺟﺘﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻻ ﺃﻥ ﺗﺼﺒﺢ ﻧﺎﺷﺰ ﹰﺓ ﻣﺘﻤﺮ‪‬ﺩﺓ ﻋﻠﻴﻪ‪ ،‬ﻣﺎﺭﻗ ﹰﺔ ﻣﻦ ﺍﻟﺪﻳﻦ ﻏ ‪‬ﲑ‬ ‫ﻧﺎﺻﺤﺔ ﻭﻋﺪﻭ ﹰﺓ ﻣﺆﺫﻳﺔ‪ .‬ﺇﺫﻥ ﻓﻼ ﻧﺮﺿﻰ ﺃﺑﺪ‪‬ﺍ ﺑﺄﻥ ﺗ‪‬ﻨﺴﺐ ﺇﱃ ﺑﻮﺫﺍ ﻣﺜﻞ‬ ‫ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺸﻴﻨﺔ ﺍﻟﱵ ﺗ‪‬ﻌﺎﺭﺽ ﻣﻮﺍﻋ ﹶﻈﻪ ﻫﻮ‪.‬‬ ‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻘﺮﻳﻨﺔ ﻟﺘﺪ ﹼﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻣﺰﻭ‪‬ﺭﺓ؛ ﻭﺃﻥ ﺍﳌﺮﺍﺩ‬ ‫ﺍﳊﻘﻴﻘﻲ ﺑـ "ﺭﺍﺣﻮﻟﻪ" ﻫﻮ ﻋﻴﺴﻰ ﺍﻟﺬﻱ ﻳﺴﻤ‪‬ﻰ "ﺭﻭﺡ ﺍﷲ"‪.‬‬ ‫ﻭﻟﻔﻆ "ﺭﻭﺡ ﺍﷲ" ﺑﺎﻟﻌﱪﻳﺔ ﻳ‪‬ﺸﺒﻪ "ﺭﺍﺣﻮﻟﻪ" ﺇﱃ ﺣ ‪‬ﺪ ﻛﺒﲑ؛ ﻭﻗﺪ ﺍﻋﺘ‪‬ﱪ‬ ‫"ﺭﺍﺣﻮﻟﻪ" )ﺃﻱ ﺭﻭﺡ ﺍﷲ( ﺗﻠﻤﻴ ﹰﺬﺍ ﻟﺒﻮﺫﺍ ﻟﻠﺴﺒﺐ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﺁﻧ ﹰﻔﺎ‪..‬‬ ‫ﺃﻋﲏ ﲟﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﺃﺗﻰ‪ ،‬ﺑﻌﺪ ﺑﻮﺫﺍ‪ ،‬ﺑﺘﻌﻠﻴﻢ ﳑﺎﺛﻞ ﻟﻠﺘﻌﻠﻴﻢ ﺍﻟﺒﻮﺫﻱ‪ ،‬ﻓﻘﺪ‬ ‫ﺍﻋﺘﱪ ﺍﻟﺒﻮﺫﻳﻮﻥ ﻣﺮﺷﺪﻫﻢ ﻣﺼﺪﺭ‪‬ﺍ ﺣﻘﻴﻘﻴ‪‬ﺎ ﳍﺬﻩ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﳌﺴﻴﺤﻴﺔ ﺃﻳﻀ‪‬ﺎ‪،‬‬ ‫ﻇﺎﻧﲔ ﺃﻥ ﺍﳌﺴﻴﺢ ﺗﻠﻤﻴﺬ ﻟﺒﻮﺫﺍ‪ .‬ﻛﻤﺎ ﻟﻴﺲ ﻣﻦ ﺍﳌﺴﺘﻐﺮﺏ ﺃﻳﻀ‪‬ﺎ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺑﻮﺫﺍ ﻧﻔﺴﻪ ﻗﺪ ﻋ ‪‬ﺪ ﺍﳌﺴﻴ ‪‬ﺢ ﺍﺑ‪‬ﻨﺎ ﻟﻪ ﺑﻨﺎﺀ ﻋﻠﻰ ﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻭﻣﻦ ﺃﻛﱪ ﺍﻟﻘﺮﺍﺋﻦ ﻋﻠﻰ ﺃﻥ "ﺭﺍﺣﻮﻟﻪ" ﻫﻮ ﺍﳌﺴﻴﺢ ﺃﻧﻪ ﻗﺪ ﻭﺭﺩ ﰲ‬ ‫ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ﺃﻥ ﻓﺼﻞ ﺍﻟﻄﻔﻞ ﺍﻟﺮﺿﻴﻊ "ﺭﺍﺣﻮﻟﻪ" ﻋﻦ ﺃﻣ‪‬ﻪ ‪‬ﺗ ‪‬ﻢ ﺑﻮﺳﺎﻃﺔ‬ ‫ﺍﻣﺮﺃﺓ ﻣﺆﻣﻨﺔ ﺑﺒﻮﺫﺍ ﺍﲰﻬﺎ "ﳎﺪﺍﻟﻴﺎﻧﺎ"‪.‬‬ ‫ﺃﻻ ﺗﻼ ِﺣﻈﻮﻥ ﺃﻥ "ﳎﺪﺍﻟﻴﺎﻧﺎ" ﻫﺬﻩ ﻟﻴﺴﺖ ﺇﻻ ﺻﻮﺭﺓ ﻣﺘﻐﲑﺓ ِﻟﻜﻠﻤﺔ‬ ‫"ﳎﺪﺍﻟﻴﲏ" ﺃﻭ "ﺍ‪‬ﺪﻟﻴﺔ"‪ ،‬ﻭﻫﻲ ﺍﻣﺮﺃﺓ ﻣﻌﺮﻭﻓﺔ ﻣﻦ ﺃﺗﺒﺎﻉ ﻋﻴﺴﻰ ‬ ‫ﺗﻜﺮﺭ ﺫﻛﺮﻫﺎ ﰲ ﺍﻹﳒﻴﻞ‪.‬‬ ‫ﺇﻥ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﱵ ﺃﲨﻠﻨﺎﻫﺎ ﻫﻨﺎ ﺗﺆﺩ‪‬ﻱ ﺑﻜ ﹼﻞ ﺇﻧﺴﺎﻥ‬

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‫ﻣﻨﺼﻒ ﺇﱃ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻥ ﻋﻴﺴﻰ ﻛﺎﻥ ﻗﺪ ﺟﺎﺀ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‬ ‫ﺩﻭﳕﺎ ﺷﻚ‪ .‬ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﺒﻴ‪‬ﻨﺔ‪ ،‬ﻓﺈﻥ ﺃﻧﻮﺍﻉ‬ ‫ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﻮﺛﻴﻖ ﺑﲔ ﺍﳌﺴﻴﺤﻴﺔ ﻭﺍﻟﺒﻮﺫﻳﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻌﺎﻟﻴﻢ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ‪،‬‬ ‫ﻒ ﻣ ‪‬ﺮ‬ ‫ﺖ"‪ ،‬ﻷﻣ ‪‬ﺮ ﻻ ﳝﻜﻦ ﺃﻥ ﳝ ‪‬ﺮ ﺑﻪ ﺍﻟﻌﺎﻗﻞ ﺍﳊﺼﻴ ‪‬‬ ‫ﺧﺎﺻ‪‬ﺔ ﰲ ﻣﻨﻄﻘﺔ "ِﺗ‪‬ﺒ ‪‬‬ ‫ﺍﻟﻜﺮﺍﻡ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﺸﺎﺑﻪ ﻣﺬﻫﻞ ﲝﻴﺚ ﺟﻌﻞ ﻣﻌﻈﻢ ﺍﻟﺒﺎﺣﺜﲔ‬ ‫ﺍﳌﺴﻴﺤﻴـﲔ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻥ ﺍﻟﺒﻮﺫﻳﺔ ﻫﻲ "ﻣﺴﻴﺤﻴﺔ ﺍﻟﺸﺮﻕ"‪ ،‬ﻭﺃﻣﺎ‬ ‫ﺍﳌﺴﻴﺤﻴﺔ ﻓﻴﻤﻜﻦ ﺃﻥ ﺗﺴﻤ‪‬ﻰ "ﺑﻮﺫﻳﺔ ﺍﻟﻐﺮﺏ"! ﺃﻟﻴﺲ ﻋﺠﻴﺒ‪‬ﺎ ﺃﻧﻪ ﻛﻤﺎ‬ ‫ﻗﺎﻝ ﺍﳌﺴﻴﺢ ﺇﻧﻪ ﺍﻟﻨﻮﺭ ﻭﻃﺮﻳﻖ ﺍﳍﺪﻯ‪ ،‬ﻛﺬﻟﻚ ﻗﺎﻝ ﺑﻮﺫﺍ ﺃﻳﻀ‪‬ﺎ! ﻭﻛﻤﺎ‬ ‫ﻭﺭﺩ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﻣﻦ ﺃﲰﺎﺀ ﺍﳌﺴﻴﺢ ﺃﻧﻪ "ﺍﳌﻨﺠ‪‬ﻲ"‪ ،‬ﻛﺬﻟﻚ ﻭﺻﻒ ﺑﻮﺫﺍ‬ ‫ﻧﻔﺴﻪ ﺑـﺎﳌﻨﺠ‪‬ﻲ )ﺭﺍ ِﺟﻊ ﻛﺘﺎﺏ "ﻟﻠﺘﺎ ﻭﺳﺘﺮﺍ"(‪ .‬ﻭﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻹﳒﻴﻞ‬ ‫ﺃﻥ ﻭﻻﺩﺓ ﺍﳌﺴﻴﺢ ﻛﺎﻧﺖ ﻣﻦ ﻏﲑ ﺃﺏ‪ ،‬ﻛﺬﻟﻚ ﻭﺭﺩ ﰲ ﺳﲑﺓ ﺑﻮﺫﺍ ﺃﻧﻪ‬ ‫ﺏ ﻳﻨﺘﺴﺐ ﺇﻟﻴﻪ ﻣﺜﻠﻤﺎ‬ ‫ﻗﺪ ﻭ‪‬ﻟﺪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﻏﲑ ﺃﺏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﻪ ﺃ ‪‬‬ ‫ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻳ‪‬ﻨﺴﺐ ﺇﱃ ﻳﻮﺳﻒ‪ .‬ﻭﻭﺭﺩ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﳒﻤ‪‬ﺎ ﻇﻬﺮ ﻋﻨﺪ ﻭﻻﺩﺓ‬ ‫ﺑﻮﺫﺍ‪ .‬ﻭﺃﻣﺎ ﻗﺼﺔ ﺳﻠﻴﻤﺎﻥ ﺍﻟﱵ ﺃ ‪‬ﻣ ‪‬ﺮ ﻓﻴﻬﺎ ﺑﻘﻄﻊ ﺍﻟﻄﻔﻞ ﺇﱃ ﻗﺴﻤﲔ ﻟﻜﻲ‬ ‫ ‬ ‫ﺗﻨﺎﻝ ﻛ ﱞﻞ ﻣﻦ ﺍﳌﺮﺃﺗﲔ ﻧﺼﻴﺒﻬﺎ ﻣﻨﻪ‪ ،‬ﻓﻬﻲ ﺃﻳﻀ‪‬ﺎ ﻣﻮﺟﻮﺩﺓ ﰲ "ﺟﺎﺗﻜﺎ"‬ ‫ﻟﺒﻮﺫﺍ‪ .‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﻛﺪ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻫﺠﺮﺓ ﺍﳌﺴﻴﺢ ﺇﱃ ﻫﺬﻩ‬ ‫ﺍﻟﺒﻼﺩ‪ ،‬ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ ﺇﻟﻴﻬﺎ ﻗﺒﻠﻪ‪ ،‬ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ‬ ‫ﺑﺎﻟﺒﻮﺫﻳـﲔ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﳒﺪ ﺃﻳﻀ‪‬ﺎ ﺃﻥ ﻧﻈﺮﻳﺔ ﺗﻜﻮﻳﻦ ﺍﻟﻌﺎﱂ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﻜﺘﺐ‬ ‫ﺍﻟﺒﻮﺫﻳﺔ ‪‬ﺗﺸﺒﻪ ﺇﱃ ﺣ ‪‬ﺪ ﻛﺒﲑ ﺗﻠﻚ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﻭﻛﻤﺎ ﻳﺘﺒﻴ‪‬ﻦ‬ ‫ ﺍﻧﻈﺮ ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪) ٩‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ ﺍﻧﻈﺮ ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪) ٣‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ ﺗﻌﲏ ﻛﻠﻤﺔ "ﺟﺎﺗﻜﺎ" ﰲ ﺍﳌﺼﻄﻠﺢ‪ :‬ﺍﻟﻘﺼﺺ ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﱵ ﺣﻜﺎﻫﺎ ﺑﻮﺫﺍ ﺣﻮﻝ‬ ‫ﺍﳌﺮﺍﺣﻞ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﻣﺮ ‪‬ﺎ ﺧﻼﻝ ﻭﻻﺩﺗﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻥ ﻟﻠﺮﺟﺎﻝ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺩﺭﺟﺔ ﻭﻓﻀﻴﻠﺔ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﺮﺟﻞ‬ ‫ﺍﻟﻜﺎﻫﻦ ﺃﻓﻀﻞ ﻣﻦ ﺍﳌﺮﺃﺓ ﺍﻟﻜﺎﻫﻨﺔ ﰲ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﺒﻮﺫﻳﺔ‪.‬‬ ‫ﻭﻛﺎﻥ ﺑﻮﺫﺍ ﻳﻌﺘﻘﺪ ﺑﺎﻟﺘﻨﺎﺳﺦ‪ ،‬ﻭﻟﻜﻦ ﺗﻨﺎﺳﺨﻪ ﻻ ﻳ‪‬ﺨﺎﻟﻒ ﺗﻌﺎﻟﻴﻢ‬ ‫ﺍﻹﳒﻴﻞ‪ ،‬ﺇﺫ ﺍﻟﺘﻨﺎﺳﺦ ﻋﻨﺪﻩ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﺃ ‪‬ﻭ ﹰﻻ‪ :‬ﺃﻥ ﻋﺰﳝﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺗﻘﺘﻀﻲ ﺟﺴﻤ‪‬ﺎ‬ ‫ﺁﺧﺮ ﻟﻪ ﺑﻌﺪ ﺍﳌﻮﺕ‪.‬‬ ‫ﺖ" ﺑﻮﺟﻮﺩﻩ ﰲ ﺯﻋﻤﺎﺋﻬﻢ ﺍﻟﺪﻳﻨﻴـﲔ‬ ‫ﺛﺎﻧ‪‬ﻴﺎ‪ :‬ﻫﻮ ﻣﺎ ﻳﻌﺘﻘﺪ ﺃﻫ ﹸﻞ "ِﺗ‪‬ﺒ ‪‬‬ ‫"ﻻﻣﺎﺕ"‪ ،‬ﻭﻫﻮ ﺃﻥ ﺟﺰ ًﺀﺍ ﻣﻦ ﺭﻭﺡ ﺑﻮﺫﺍ ﺃﻭ ﺯﻋﻴ ٍﻢ ﺑﻮﺫﻱ ﺁﺧﺮ ﳛ ﹼﻞ ﰲ‬ ‫"ﻻﻣﺎ‪‬ﻢ"‪ ..‬ﺃﻱ ﺃﻥ ﻗﻮ‪‬ﺗﻪ ﻭﻃﺒﻴﻌﺘﻪ ﻭﺧﻮﺍﺻ‪‬ﻪ ﺍﻟﺮﻭﺣﻴﺔ ﺗﻨﺘﻘﻞ ﺇﱃ "ﻻﻣﺎ"‬ ‫ﺍﳊﺎﱄ‪ ،‬ﻭﺭﻭﺣﻪ ﺗﺆﺛﹼﺮ ﻓﻴﻪ‪.‬‬ ‫ﺛﺎﻟﹰﺜﺎ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺰﺍﻝ ﳝ ‪‬ﺮ ﰲ ﺣﻴﺎﺗﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻧﻮﺍﻉ ﺍﻟﻮﻻﺩﺓ ﺇﱃ‬ ‫ﺃﻥ ﻳﺼﺒﺢ ﺇﻧﺴﺎ‪‬ﻧﺎ ﺣﻘﻴﻘ‪‬ﻴﺎ ﺣﺴﺐ ﺧﻮﺍﺻ‪‬ﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﺣﻴﺚ ﻳﻨﻌﺪﻡ ﻭﺟﻮﺩﻩ‬ ‫ﺍﻷﻭ‪‬ﻝ ﻭﻳﻜﺘﺴﺐ ﻭﺟﻮﺩ‪‬ﺍ ﺛﺎﻧﻴ‪‬ﺎ ﲝﺴﺐ ﺃﻋﻤﺎﻝ ﻭﺟﻮﺩﻩ ﺍﻷﻭ‪‬ﻝ‪ .‬ﻓﻘﺪ ﻳﺄﰐ‬ ‫ﻋﻠﻴﻪ ﺯﻣﺎﻥ ﻭﻛﺄﻧﻪ ﻳﻜﻮﻥ ﻓﻴﻪ ﺛﻮ ‪‬ﺭﺍ‪ ،‬ﹼﰒ ﻳﺰﺩﺍﺩ ﻃﻤ ‪‬ﻌﺎ ﻭﺷ ‪‬ﺮﺍ ﻓﻴﺘﺤﻮ‪‬ﻝ ﺇﱃ‬ ‫ﻛﻠﺐ‪ .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺘﻄﻮﺭﺍﺕ ﻭﺍﻟﺘﻐﲑﺍﺕ ﻛﻠﻬﺎ ﲢﺪﺙ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‬ ‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻻ ﺗ‪‬ﻌﺎﺭﺽ ﺗﻌﺎﻟﻴﻢ ﺍﻹﳒﻴﻞ‪.‬‬ ‫ﻭﻟﻘﺪ ﺳﺒﻖ ﺃﻥ ﺃﻭﺿﺤﻨﺎ ﺃﻥ ﺑﻮﺫﺍ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﻮﺟﻮﺩ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻨﺎﺭ‬ ‫ﻭﺍﳉﻨﺔ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﺃﻣﺎ ﺍﺗ‪‬ﻬﺎﻣﻪ ﺑﺎﻹﳊﺎﺩ ﻭﻋﺪﻡ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‬ ‫ﺗﻌﺎﱃ‪ ،‬ﻓﻬﻮ ﺍﻓﺘﺮﺍﺀ ﳏﺾ؛ ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻨﻜﺮ "ﻭﻳﺪﺍﻧﺖ" ﻭﱂ ﻳﺆﻣﻦ‬ ‫ﺑﺎﻵﳍﺔ ﺍﳌﺘﺠﺴﺪﺓ ﺍﻟﱵ ﺍ‪‬ﺗﺨﺬﺕ ﰲ ﺍﻟﺪﻳﺎﻧﺔ ﺍﳍﻨﺪﻭﺳﻴﺔ؛ ﻭﻛﺎﻥ ﻳﻄﻌﻦ ﰲ‬ ‫ﺍﻟﻔﻴﺪﺍ ﻃﻌﻨ‪‬ﺎ ﺷﺪﻳ ‪‬ﺪﺍ‪ ،‬ﺇﺫ ﱂ ﻳ‪‬ﺴﻠﹼﻢ ﺑﺼﺤﺔ ﺍﻟﻔﻴﺪﺍ ﺍﳊﺎﱄ‪ ،‬ﺑﻞ ﺍﻋﺘﱪﻩ ﻛﺘﺎ‪‬ﺑﺎ‬ ‫ ﻭﻳﺪﺍﻧﺖ" ﻛﻠﻤﺔ ﺳﻨﺴﻜﺮﻳﺘﻴﺔ ﻣﺮﻛﺒﺔ ﻣﻦ ﻛﻠﻤﺘﲔ‪" :‬ﻭﻳﺪﺍ")ﺍﻟﻌﻠﻢ( ﻭ"ﺍﻧﺖ")ﺍﻟﻘﻤﺔ(‪،‬‬ ‫ﻭﻫﻜﺬﺍ ﺗﻌﲏ ﺣﺮﻓﻴ‪‬ﺎ "ﻗﻤﺔ ﺍﻟﻌﻠﻢ"‪ ،‬ﻭﺗﻌﲏ ﺍﺻﻄﻼﺣ‪‬ﺎ ﺗﻠﻚ ﺍﻟﻔﻠـﺴﻔﺔ ﺍﻟـﱵ ﻳﻘـﺪ‪‬ﻣﻬﺎ‬ ‫ﺏ ﺍﳍﻨﺪﻭﺱ( ﻋﻦ ﺍﷲ ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬ ‫"ﺍﻟﻔﻴﺪﺍ")ﻛﺘﺎ ‪‬‬

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тАля│П тАкюаитАмя║оя╣░я╗Уя║О я╗ня╗гя║Т тАкюаитАмя║к я╣░я╗╗тАк .тАмя╗Ыя╗дя║О я║Гя╗зя╗к я║╖я║ая║Р я╗ня╗╗я║йя║Чя╗к я║гя▓Ф я╗Ыя║Оя╗е я╗ля╗ия║кя╗ня║│тАкюактАмя╗┤я║О я║Чя║Оя║С тАкюагтАмя╗Мя║ОтАм тАля╗╝тАк :тАмя╗Яя╗Шя║ктАм тАл┘Ря╗Яя╗ая╗Фя╗┤я║кя║НтАк .тАмя╗ня╗Чя║к я║Гя║╖я║Оя║н я║Зя▒Г я╗ля║мя║Н я║Ня╗╖я╗гя║о я║Ся╗ая╗Ря║Ф я║Ня╗Яя║оя╗гя╗оя║п я╗ня║Ня╗Яя║Шя╗ая╗дя╗┤я║дя║Оя║Х я╗Чя║Оя║Л я╣░тАм тАля║Ц я║Зя▒ГтАм тАля║Ц я╗Уя╗┤я╗╝ я║Зя▒Г я╗Уя║Шя║оя║УтАк ╪МтАмя░Т я▓вя╗отАкюаетАмя╗Я тАкюабтАмтАм тАля║Ц я╗Чя║о тАкюагтАмя║йя║Н я│Мя║кя║У я╗гя╗ж я║Ня╗Яя║░я╗гя║Оя╗етАк ╪МтАмя╗Ыя╗дя║О я║Ся╗Шя╗┤ тАкюабтАмтАм тАля╗Зя╗ая╗а тАкюабтАмтАм тАля║Ц я╗Ля║╝я╗Фя╗о тАкюагтАмя║ня║НтАм тАля╗Пя║░я║Ня╗Э я╗Уя╗Ья╗ая║Р я║Гя╗│я╗АтАкюагтАмя║ОтАк .тАмя╗ня║╗я║оя║Х я║Ыя╣╕я╗Мя║Тя║ОтАкюагтАмя╗зя║О я║Гя║ня║Ся╗К я╗гя║оя║Ня║ХтАк ╪МтАмя╗ня║Гя║╗я║Тя║д тАкюабтАмтАм тАля╗ня║┐я╗Фя║кя╗Ля║ФтАк .тАмя╗ня╗Ыя╗ия║Ц я▓░я╗Ья║Ф я╗гя║отАкюаетАмя║Чя▓Ф я╗ня║Гя║│ тАкюагтАмя║кя║Н я╗Ля║╕я║о я╗гя║оя║Ня║ХтАк ╪МтАмя╗ня║йя╗│ я╣░я╗Ья║О я║Гя║ня║Ся╗КтАм тАля║ЦтАм тАля║Ц я║Гя║ня╗зтАкюагтАмя║Тя║О я╗Ыя╗и тАкюабтАмтАм тАля║Х я║зя╗и┘Ая║░я╗│ тАкюагтАмя║оя║Н я╗гя║отАкюаетАмя║Чя▓Ф я╗ня║Гя║ня╗зтАкюагтАмя║Тя║О я╗гя║отАкюаетАмя║У╪Ы я╗ня║гя▓Ф я╗Ыя╗и тАкюабтАмтАм тАля╗гя║оя║Ня║ХтАк .тАмя╗ня║╗я║о тАкюабтАмтАм тАля║ЦтАм тАля║П я║Ня│Мя║Оя║АтАк .тАмя░Т я╗│тАкюабтАмя╗Ая╗┤я╗ТтАк :тАмя╗Яя╗Шя║к я║Гя║╗я║Тя║д тАкюабтАмтАм тАля║Гя╗Ля╗ая╣╝я╗в я║Ня╗Я ┘Ря╗Ш тАкюаатАмя║оя║й я╣╢я║У я╗ня║Ся╗ия║Оя║Х я║Бя╗ня╗п я╗ня╗Ыя╗╝ тАкюаатАмтАм тАля║Ц я╗гя║оя║У я║Зя▒ГтАм тАля║Х я║Ня╗гя║оя║Г я╣░я║У я░▓ я║Зя║гя║кя╗п я║Ня│М тАкюаетАмя║оя║Ня║ХтАк ╪МтАмя╗Ыя╗дя║О я▓вя╗отАкюаетАмя╗Я тАкюабтАмтАм тАля╗Ля╗Фя║оя╗│тАкюагтАмя║Шя║О я╗гя║оя║УтАк ╪МтАмя╗ня║╗я║о тАкюабтАмтАм тАля║╖я╗┤я╗Дя║Оя╗е я║ня║Ня╗Чя║║тАк.тАмтАм тАля╗ня╗│тАкюаатАмя╗Шя║╝я║к тАкюаТтАмя║мя╗й я║Ня╗╣я║╖я║Оя║ня║Ня║Х я▓ия╗┤ ┘Ря╗Мя╗мя║О я║гя╗┤я║ОтАкюаатАмя║Чя╗к я║Ня╗Яя║┤я║Оя║Ся╗Шя║Ф я║Ня╗Яя▒╡ я╗Ыя║Оя╗зя║Ц я║гя║Оя╗Уя╗а я╣░я║ФтАм тАля║Ся║Оя│Йя▒н я╗ня║Ня╗Яя║Шя║ия╗итАкюаетАмя║Ъ я╗ня║Ня╗Яя║оя║Яя║▓ я╗ня║Ня╗Яя║┤тАкюабтАмя║Тя╗Мя╗┤я║Ф я╗ня║Ня│Ня╗дя║ая╗┤я║Ф я╗ня║Ня╗Яя║Шя║оя╗С я╗ня║Ня╗ЯтАкюаитАмя╗и тАкюаатАмя╗мя╗втАм тАля╗ня║Ня╗╖я╗ня╗ля║Оя╗бтАк .тАмя╗ня╗│я║Тя║кя╗н я║Гя╗зя╗к я╗│я╗ая╗дтАкюамтАмя║в тАкюаТтАмя║мя╗й я║Ня╗╣я║╖я║Оя║ня║Ня║Х я║Зя▒Г я║Ня╗Яя║░я╗гя╗ж я║Ня╗Яя║мя╗▒ я╗Ыя║Оя╗е я╗Уя╗┤я╗ктАм тАля║Чя║Оя║С тАкюагтАмя╗Мя║О ┘Ря╗Яя╗ая╗Фя╗┤я║кя║НтАк ╪МтАмя╗╖я╗зя╗к я║Ся╗Мя║к я║Гя╗е я║ня╗Уя║╛ я║Ня╗Яя╗Фя╗┤я║кя║Н я╗гя║О я║Гя║╖я║Оя║н я╗Чя╗В я║Зя▒Г я║Гя╗зя╗к я╗гя║Оя║пя║Ня╗Э я║Ся╗ктАм тАля║╖я╗▓я║А я╗гя╗ж я║Чя╗ая╗Ъ я║Ня│Кя╗┤я║Оя║У я║Ня╗Яя╗ия║ая║┤я║ФтАк ╪МтАмя║Ся╗Ю я║Ня║йтАкюаетАмя╗Ля╗░ я║Ся╗Мя║к я║ля╗Яя╗Ъ я║йя╗Ля║Оя╗ня╗п я╗Ыя▒кя╗птАм тАл тАм тАля║гя▒┤ я╗Чя║Оя╗Э я║Зя╗зя╗к я╗Чя║к я║╗я║Оя║н я╗гя╗Ия╗м тАкюагтАмя║оя║Н я╖▓ я╗ня╗Уя║Оя║п ┘Ря║С┘А "я╗зя║оя╗ня║Ня╗зя║О"тАк.тАмтАм тАля╗Ыя╗дя║О я╗Чя║Оя╗Э я║Ся╗оя║ля║Н я║Гя╗│я╗АтАкюагтАмя║ОтАк :тАмя║Зя╗е я║Ня╗╣я╗зя║┤я║Оя╗е я╗Ля╗ия║кя╗гя║О я╗│я║оя║гя╗Ю я╗гя╗ж я║Ня╗Яя║кя╗зя╗┤я║О я║Ся║Дя╗Ля╗дя║Оя╗ЭтАм тАля║Гя╗ля╗Ю я║Ня╗Яя╗ия║Оя║нтАк ╪МтАмя╗Уя║Ия╗зя╗к я╗│тАкюабтАмя╗ая╗Шя╗░ я░▓ я║Ня╗Яя╗ия║Оя║нтАк ╪МтАмя║гя╗┤я║Ъ я▓бя║отАкюаетАмя╗й я║пя║Ся║Оя╗зя╗┤ я╣╕я║Ф я║Яя╗мя╗итАкюаетАмя╗в я║Зя▒Г я╗гтАкюаатАмя╗ая╗Ья╗мя║ОтАм тАля║Ц я║Ня╗Я тАкюабтАмя║о тАкюабтАмя║│ я╣╢я╗ЮтАм тАля║Ня╗Яя║мя╗▒ я║Ня▓░я╗к "тАкюаатАмя╗│┘А тАкюаитАмя╗дя╗к"тАк ╪МтАмя░Т я╗│тАкюабтАмя║┤я║Дя╗Э я║ля╗Яя╗Ъ я║Ня│Йя╗мя╗итАкюаетАмя╗дя╗▓тАк :тАмя║Гя╗гя║О я╗Яя╗Шя╗┤ тАкюаатАмтАм тАля║Ц я╗Яя║Шя║дя║мя╗│я║оя╗ЩтАк ╪МтАмя╗ня╗ля╗▓тАк :тАмя║Ня╗Яя╗Дя╗Фя╗оя╗Яя║Ф я╗ня║Ня╗Яя║╕я╗┤я║ия╗оя║зя║ФтАм тАля║Ня│Ля╗дя║┤я║Ф я║Ня╗Яя▒╡ я║Гя╣╕я║ня║│┘Ря╗а тАкюавтАмтАм тАля╗ня║Ня╗╖я╗гя║оя║Ня║╜ я╗ня╗Ля╗Шя║Оя║П я║Ня╗Яя║кя╗зя╗┤я║О я╗Ля╗ая╗░ я║Ня│Йя║оя║Ня║Ля╗в я║Ня╗Яя║мя╗▒ я╗ля╗о я║йя╗Яя╗┤я╗Ю я╗Ля╗ая╗░ я║Ня╗Яя╗Мя╗Шя║Оя║ПтАм тАля║Ъ я║Ня│Мя╗оя║Чя╗░ я║Ня╗Яя▒╡ я║Чя║кя╗Э я╗Ля╗ая╗░ я║пя╗ня║Ня╗Э я╗ля║мя╗й я║Ня╗Яя║кя╗зя╗┤я║ОтАк .тАмя╗Уя╗┤я║ая╗┤я║РтАм тАля░▓ я║Ня╗╡я║зя║оя║УтАк ╪МтАмя░Т я║Яя║Ь я╣╕тАм тАл я║Ня│Мя║оя║Ня║й я╗гя╗ж "я╗зя║оя╗ня║Ня╗зя║О" я░▓ я║Ня│Мя║╝я╗Дя╗ая║в я║Ня│Ня╗ия║кя╗ня║│я╗▓ я╗ня║Ня╗Яя║Тя╗оя║ля╗▒ я╗ля╗о я║гя║Оя╗Яя║Ф я╗гя╗ж я║Ня╗Яя║┤я╗Мя║Оя║йя║У я║Ня╗Яя║Тя║Оя╗Яя╗Ря║ФтАм тАля║Ня╗Яя▒╡ я│Ыя╗Ия╗░ тАкюаТтАмя║О я║Ня╗╣я╗зя║┤я║Оя╗е я╗Ля╗ия║кя╗гя║О я║Чя║Шя║дя║оя║н я║ня╗ня║гя╗к я╗гя╗ж я╗Ыя╗Ю я║Гя╗зя╗оя║Ня╗Й я║Ня│Мя╗Мя║Оя╗зя║Оя║У я╗ня║Чя║Шя╗Фя║Оя▒П я░▓ я║Ня╗Яя║оя╗ня║бтАм тАля║Ня╗╖я▓░я╗░ я║Гя╗▒ я║Ня╖▓ тАк) .тАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

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‫ﺍ‪‬ﺮﻡ‪ :‬ﺳﻴ‪‬ﺪﻱ‪ ،‬ﱂ ﺃﻓﻜﱢﺮ ﻣﻄﻠﻘﹰﺎ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺑﺴﺒﺐ ﻏﺒﺎﺋﻲ‪ .‬ﻓﻌﻨﺪﺋﺬ‬ ‫ﺱ ﺍﻟﻨﺎﺭ ﺇﱃ ﺳﺎﺣﺔ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻳﺸﺪ‪‬ﻭﻧﻪ ﺑﺴﻼﺳﻞ ﺣﺪﻳﺪﻳﺔ‬ ‫ﻳﺴﺤﺒﻪ ﺣﺮ ‪‬‬ ‫ﺣﺎﻣﻴﺔ ﳏﻤﺮ‪‬ﺓ ﺍﲪﺮﺍ ‪‬ﺭ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﻘﻮﻝ ﺑﻮﺫﺍ‪ :‬ﺇﻥ ﳉﻬﻨ‪‬ﻢ ﻃﺒﻘﺎﺕ ﻋﺪﻳﺪﺓ ﻳﺪﺧﻠﻬﺎ ﻃﻮﺍﺋﻒ‬ ‫ﳐﺘﻠﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﺇﺫﹰﺍ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﺘﻌﺎﻟﻴﻢ ﻛﻠﻬﺎ ﻟﺘ‪‬ﻨﺎﺩﻱ ﺑﺼﻮﺕ ﻋﺎ ٍﻝ ﺑﺄﻥ ﺍﻟﺒﻮﺫﻳﺔ ﻗﺪ‬ ‫ﺍﺳﺘﻔﺎﺩﺕ ﻣﻦ ﻓﻴﻮﺽ ﺻﺤﺒﺔ ﺍﳌﺴﻴﺢ ﺑﺸﻜﻞ ﻣﺎ‪.‬‬ ‫ﻭﲟﺎ ﺃﻧﻨﺎ ﻻ ﻧﺮﻳﺪ ﺇﻃﺎﻟﺔ ﺍﻟﻜﻼﻡ‪ ،‬ﻧ‪‬ﻨﻬﻲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻫﻨﺎ ﻗﺎﺋﻠﲔ‪ :‬ﺇﻥ‬ ‫ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ ﺑﺬﺍ‪‬ﺎ ﻗﺪ ﺳﺠﻠﺖ ﺍﻟﻨﺒﻮﺀ ﹶﺓ ﻋﻦ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺇﱃ ﻫﺬﻩ‬ ‫ﺍﻟﺒﻼﺩ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﻳﺴﻊ ﺃﺣ ‪‬ﺪﺍ ﺇﻧﻜﺎﺭﻩ‪ .‬ﻛﻤﺎ ﳒﺪ ﺃﻥ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ‬ ‫ﺍﳌﺆﹼﻟﱠﻔﺔ ﰲ ﻋﻬﺪ ﺍﳌﺴﻴﺢ ﺗﺘﻀﻤ‪‬ﻦ ﺍﻟﺘﻌﺎﻟﻴﻢ ﻭﺍﻷﻣﺜﺎﻝ ﺍﻷﺧﻼﻗﻴﺔ‬ ‫ﺍﻹﳒﻴﻠﻴﺔ‪ .‬ﻓﺈﺫﺍ ﲨﻌﻨﺎ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﱂ ﻳﺒﻖ ﻫﻨﺎﻙ ﻣﻦ ﺷﻚ ﰲ ﺃﻥ‬ ‫ﺍﳌﺴﻴﺢ ﻗﺪ ﺟﺎﺀ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪.‬‬ ‫ﻭﻧﺸﻜﺮ ﺍﷲ ﻋﻠﻰ ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﱵ ﻛﻨ‪‬ﺎ ﻧﺒﺤﺚ ﻋﻨﻬﺎ ﰲ ﺍﻟﻜﺘﺐ‬ ‫ﺍﻟﺒﻮﺫﻳﺔ‪ ،‬ﻗﺪ ﻇﻔﺮﻧﺎ ‪‬ﺎ ﻛﺎﻣﻠ ﹰﺔ‪.‬‬

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‫‪@ @sÛbrÛa@Ý–ÐÛa‬‬ ‫ﰲ ﺷﻬﺎﺩﺓ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﺗﻨﺺ‪ ‬ﻋﻠﻰ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺇﱃ‬ ‫"ﺑﻨﺠﺎﺏ" ﻭﻣﺎ ﻳ‪‬ﺠﺎﻭﺭﻫﺎ ﻣﻦ ﺍﻟﺒﻼﺩ‬

‫ﲦﺔ ﺳﺆﺍﻝ ﻃﺒﻴﻌﻲ ﻳﻨﺸﺄ ﻫﻨﺎ‪ :‬ﳌﺎﺫﺍ ﺳﺎﻓﺮ ﺍﳌﺴﻴﺢ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺑﻌﺪ‬ ‫ﺸﻢ ﻫﺬﺍ ﺍﻟﺴﻔﺮ ﺍﻟﻄﻮﻳﻞ؟!‬ ‫ﳒﺎﺗﻪ ﻣﻦ ﺍﻟﺼﻠﻴﺐ‪ ،‬ﻭﻣﺎ ﺍﻟﺬﻱ ﺣﺪﺍ ﺑﻪ ﺇﱃ ﲡ ‪‬‬ ‫ﻭﳓﻦ ﻧﺮﻯ ﻟﺰﺍ ‪‬ﻣﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧ‪‬ﺠﻴﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺑﺎﻟﺘﻔﺼﻴﻞ‪ .‬ﻭﻟﻘﺪ‬ ‫ﺳﺒﻖ ﺃﻥ ﻛﺘﺒﻨﺎ ﻋﻦ ﺫﻟﻚ ﻣﻦ ﻗﺒ ﹸﻞ ﺑﺈﳚﺎﺯ ﺇﻻ ﺃﻧﻨﺎ ﻧﺮﻯ ‪‬ﺣ ِﺮﻳ‪‬ﺎ ﺑﻨﺎ ﺃﻥ‬ ‫ﻼ‪.‬‬ ‫ﻧ‪‬ﺴﺠ‪‬ﻞ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺎﻣ ﹰ‬ ‫ﻓﻠﻴﻜ ‪‬ﻦ ﻣﻌﻠﻮ ‪‬ﻣﺎ ﺃﻥ ﻭﺍﺟﺐ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻛﺎﻥ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﳌﺴﻴﺢ‬ ‫ﺃﻥ ﻳ‪‬ﺴﺎﻓﺮ ﺇﱃ ﺑﻨﺠﺎﺏ ﻭﺍﻟﺒﻼﺩ ﺍ‪‬ﺎﻭﺭﺓ ﳍﺎ‪ ،‬ﻷﻥ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺸﺮ‬ ‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﳌﺴﻤ‪‬ﺎﺓ ﰲ ﺍﻹﳒﻴﻞ ﺑـ "ﺧﺮﺍﻑ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﻀﺎﻟﹼﺔ" ﻛﺎﻧﺖ‬ ‫ﻗﺪ ﻫﺎﺟﺮﺕ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ؛ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻨﻜﺮﻩ ﺃﺣﺪ ﻣﻦ ﺍﳌﺆﺭ‪‬ﺧﲔ‪،‬‬ ‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻟﺰﺍﻣ‪‬ﺎ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺃﻥ ﻳ‪‬ﺴﺎﻓﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪،‬‬ ‫ﻟﻴﺒﺤﺚ ﻋﻦ ﻫﺬﻩ ﺍﳋﺮﺍﻑ ﺍﻟﻀﺎﻟﺔ‪ ،‬ﻭﻳ‪‬ﺒﻠﹼﻐﻬﻢ ﺭﺳﺎﻟﺔ ﺍﷲ؛ ﻭﻟﻮ ﱂ ﻳﻔﻌﻞ‬ ‫ﺫﻟﻚ ﻟﻈﻠﹼﺖ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺭﺳﺎﻟﺘﻪ ﻗﺎﺻﺮﺓ ﻭﻏ ‪‬ﲑ ﳎﺪﻳﺔ‪ .‬ﺫﻟﻚ ﻷﻥ ﺍﳌﺴﻴﺢ‬ ‫ﻼ ﻣﻦ ﺍﷲ ﺇﱃ ﻫﺆﻻﺀ ﺍﳋﺮﺍﻑ ﺍﻟﻀﺎﻟﺔ‪ ،‬ﰒ ﺭﺣﻞ ﻣﻦ‬ ‫ ﺇﺫﺍ ﻛﺎﻥ ﻣ‪‬ﺮﺳ ﹰ‬ ‫ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺩﻭﻥ ﺃﻥ ﻳﺘﺘﺒ ‪‬ﻊ ﻫﺬﻩ ﺍﳋﺮﺍﻑ ﻭﻳﺒﺤﺚ ﻋﻨﻬﺎ ﻭﻳﻬﺪﻳﻬﺎ ﺇﱃ‬ ‫ﻚ ﺑﺄﻥ ﻳﺮﺣﻞ ﺇﱃ ﻗﻮﻡ‬ ‫ﻃﺮﻳﻖ ﺍﻟﻨﺠﺎﺓ‪ ،‬ﻟﻜﺎﻥ ﻣﺜﻠﻪ ﻛﻤﺜﻞ ﺍﻟﺬﻱ ﻳﺄﻣﺮﻩ ﺍﳌِﻠ ‪‬‬ ‫ﻣﻦ ﺍﻟﺒﺪﻭ‪ ،‬ﻭﳛﻔﺮ ﳍﻢ ﺑﺌ ‪‬ﺮﺍ‪ ،‬ﻭﻳﺴﻘﻴﻬﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﳝﻜﺚ ﰲ ﺑﻠﺪ ﺁﺧﺮ‬ ‫ﻟﺒﻀﻊ ﺳﻨﻮﺍﺕ‪ ،‬ﰒ ﻳﺮﺟﻊ ﺇﱃ ﺍ ﹶﳌﻠِﻚ ﺩﻭﻥ ﺃﻥ ﻳﺘﺨﺬ ﺧﻄﻮ ﹰﺓ ﻭﺍﺣﺪ ﹰﺓ ﰲ‬ ‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﹸﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ! ﻓﻬﻞ ﻳﺎ ﺗ‪‬ﺮﻯ‪ ،‬ﻳﻜﻮﻥ ﺫﻟﻚ‬ ‫ﱳ ‪‬ﺆﻻﺀ ﺍﻟﻘﻮﻡ‬ ‫ﺍﻟﺸﺨﺺ ﻗﺪ ﻧﻔﱠﺬ ﺃﻣ ‪‬ﺮ ﺍﳌﻠﻚ ﺣﻘﺎ؟! ﻛﻼ! ﺑﻞ ﺇﻧﻪ ﱂ ﻳﻌ ِ‬

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‫ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻣﺆِﺛ ‪‬ﺮﺍ ﺭﺍﺣﺘﻪ ﻋﻠﻰ ﺗﻨﻔﻴﺬ ﺃﻣﺮ ﺍﳌﻠﻚ!‬ ‫ﻭﺇﺫﺍ ﻣﺎ ﺳ‪‬ﺌﻠﻨﺎ ﻫﻨﺎ ﻋﻦ ﺍﻟﱪﺍﻫﲔ ﺍﻟﱵ ﺗﺪﻋﻢ ﻭﺍﻗﻌ ﹶﺔ ﻫﺠﺮﺓ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻟﻌﺸﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﻷﺟﺒﻨﺎ ﺑﺄﻥ ﺍﻟﱪﺍﻫﲔ ﻋﻠﻰ ﺫﻟﻚ‬ ‫ﺐ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺎﺩﻱ‬ ‫ﻚ ﻓﻴﻬﺎ ﺻﺎﺣ ‪‬‬ ‫ﻭﺍﺿﺤ ﹲﺔ ﺟﻠﻴ‪‬ﺔ ﲝﻴﺚ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺸ ‪‬‬ ‫ﺍﻟﺒﺴﻴﻂ‪ .‬ﺇﺫ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﺸﻬﲑﺓ ﺟﺪ‪‬ﺍ ﺃﻥ ﺑﻌﺾ ﺍﻟﺸﻌﻮﺏ‬ ‫ﻼ‬ ‫ﻛﺎﻷﻓﻐﺎﻥ ﻭﺃﻫﻞ ﻛﺸﻤﲑ ﺍﻟﻘﹸﺪﺍﻣﻰ ﻫﻢ ﰲ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻣﺜ ﹰ‬ ‫ﳒﺪ ﺃﻫﻞ ﺟﺒﺎﻝ "ﹶﺍﻻﺋﻲ" ‪ -‬ﻭﻫﻲ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻣﻦ ﳏﺎﻓﻈﺔ‬ ‫"ﻫﺰﺍﺭﺓ" ‪ -‬ﻳﺴﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻨﺬ ﺍﻟﻘﺪﻡ "ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ"‪ .‬ﻭﻛﺬﻟﻚ ﲦ ﹶﺔ‬ ‫ﺟﺒ ﹲﻞ ﺁﺧﺮ ﺍﲰﻪ "ﻛﺎﻻ ﺩﺍﻛﺎ"‪ ،‬ﻭﺃﻫﻠﻪ ﺃﻳﻀ‪‬ﺎ ﻳﺪ‪‬ﻋﻮﻥ ﺑﻜﻞ ﻓﺨﺎﺭ ﺑﺄ‪‬ﻢ ﻣﻦ‬ ‫ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﰲ ﳏﺎﻓﻈﺔ "ﻫﺰﺍﺭﻩ" ﻧﻔﺴﻬﺎ ﳒﺪ ﻗﻮﻣ‪‬ﺎ ﻳﺪ‪‬ﻋﻮﻥ ﺑﺄ‪‬ﻢ ﻣﻦ‬ ‫ﻗﺒﻴﻠﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻛﺬﻟﻚ ﳒﺪ ﺃﻥ ﺃﻫﻞ ﺍﳉﺒﺎﻝ ﺍﳌﻤﺘﺪ‪‬ﺓ ﺑﲔ "ﺷﺎﻻﺱ"‬ ‫ﻭ"ﻛﺎﺑﻞ" ﺷﺮﹰﻗﺎ ﻭﻏﺮ‪‬ﺑﺎ‪ ،‬ﻳﻌﺰﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﺃﻣﺎ ﺃﻫﻞ‬ ‫ﻛﺸﻤﲑ ﻓﺈﻥ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﺃﺑﺪﺍﻩ ﻓﻴﻬﻢ ﺍﻟﺪﻛﺘﻮﺭ ‪ Bernier‬ﰲ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬ ‫ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤ‪‬ﻰ )ﺭﺣﻠﺔ ﺇﱃ ﻛﺸﻤﲑ( ﺭﻭﺍﻳ ﹰﺔ ﻋﻦ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ‬ ‫ﻱ ﺳﻠﻴ ‪‬ﻢ ﺟﺪ‪‬ﺍ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺃﻫﻞ ﻛﺸﻤﲑ ﻫﻢ ﻣﻦ ﺑﲏ‬ ‫ﺍﻹﳒﻠﻴﺰ ﳍﻮ ﺭﺃ ‪‬‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﺩﻭﻥ ﺃﺩﱏ ﺷﻚ‪ ،‬ﻭﺃﻥ ﺃﺯﻳﺎﺀﻫﻢ ﻭﻭﺟﻮﻫﻬﻢ ﻭﺑﻌﺾ ﺗﻘﺎﻟﻴﺪﻫﻢ‬ ‫ ‬ ‫ﻟﺘﺠﺰﻡ ﺣﺘ ‪‬ﻤﺎ ﺑﺄ‪‬ﻢ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻛﺘﺐ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻹﳒﻠﻴﺰ ‪ Forster‬ﰲ ﻛﺘﺎﺏ ﻟﻪ ﺃﻧﻪ ﳌﺎ‬ ‫ ‬ ‫ﻛﺎﻥ ﻣﻘﻴﻤ‪‬ﺎ ﰲ ﻛﺸﻤﲑ ‪‬ﺣﺴِﺐ ﻭﻛﺄﻧﻪ ﻣﻘﻴﻢ ﺑﲔ ﺷﻌﺐ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪.‬‬ ‫ﻭﻛﺬﻟﻚ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ‪:‬‬ ‫‪The Races of Afghanistan, by H.W. Bellew C.S.I.,‬‬ ‫‪Thacker, Spink & Co. Calcutta‬‬

‫ﺃﻥ ﺍﻷﻓﻐﺎﻥ ﺟﺎﺀﻭﺍ ﻣﻦ ﺑﻼﺩ ﺳﻮﺭﻳﺎ‪ ،‬ﺣﻴﺚ ﹶﺃﺳ‪‬ـ ‪‬ﺮﻫﻢ "ﻧﺒﻮﺧﺬﻧـﺼ‪‬ﺮ"‬ ‫ ‬ ‫ ‬

‫ﺍﻧﻈﺮ ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪) ١٠‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ﺍﻧﻈﺮ ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪) ١١‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻭﹶﺃ ‪‬ﺳ ﹶﻜ‪‬ﻨﻬﻢ ﰲ ﺑﻼﺩ ﻓﺎﺭﺱ ﻭﻣﻴﺪﻳﺎ‪ ،‬ﰒ ﻫﺎﺟﺮﻭﺍ ﻣﻨﻬﺎ ﻓﻴﻤـﺎ ﺑﻌـﺪ ﺇﱃ‬ ‫ﺍﻟﺸﺮﻕ‪ ،‬ﻭﺳﻜﻨﻮﺍ ﰲ ﻣﻨﺎﻃﻖ "ﻏﻮﺭ" ﺍﳉﺒﻠﻴﺔ ﺍﻟﱵ ﻋ‪‬ﺮﻓـﻮﺍ ﻓﻴﻬـﺎ ﺑـﺒﲏ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻳﺪ ﹼﻝ ﻋﻠﻰ ﺫﻟﻚ ﺃﻳﻀ‪‬ﺎ ﻧﺒﹲﺄ ﻟﻠﻨﱯ ﺇﺩﺭﻳﺲ ﺣﻴﺚ ﻭﺭﺩ ﻓﻴﻪ‪ :‬ﺃﻥ‬ ‫ﺷﻌﻮﺏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﻌﺸﺮﺓ ﺍﻷﺳﲑﺓ ﻗﺪ ﻓﺮ‪‬ﺕ ﻣﻦ ﺃﺳﺮﻫﺎ ﻭﳉﺄﺕ ﺇﱃ ﺑﻼﺩ‬ ‫"ﺃﺭﺳﺎﺭﺓ"‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ "ﺃﺭﺳﺎﺭﺓ" ﻫﺬﻩ ﻫﻲ ﺗﻠﻚ ﺍﳌﻨﻄﻘﺔ ﺍﻟـﱵ ﺗ‪‬ﻌـﺮﻑ‬ ‫ﺍﻟﻴﻮﻡ ﺑـ "ﻫﺰﺍﺭﺓ" ﻭﻫﻲ ﰲ ﺑﻼﺩ "ﻏﻮﺭ"‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ "ﻃﺒﻘﺎﺕ‬ ‫ﻧﺎﺻﺮﻱ" ‪ -‬ﺍﻟﺬﻱ ﻳﺘﺤﺪﺙ ﻋﻦ ﻏﺰﻭ "ﺟﻨﻜﻴﺰ ﺧﺎﻥ" ﻟﺒﻼﺩ ﺃﻓﻐﺎﻧـﺴﺘﺎﻥ‬ ‫ ﺃﻧﻪ ﰲ ﻋﻬﺪ ﺣﻜﻢ ﺍﻷﺳﺮﺓ "ﺷﻨﺒﻴﺴﻲ" ﻛﺎﻥ ﻳ‪‬ﻘﻴﻢ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﻗﻮ ‪‬ﻡ‬‫ﻳ‪‬ﻘﺎﻝ ﳍﻢ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﺘﺠـﺎﺭ‪ .‬ﻭﰲ ﻋـﺎﻡ‬ ‫‪٦٢٢‬ﻡ ‪ -‬ﺃﻱ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﺃﻋﻠﻦ ﻓﻴﻪ ﳏﻤﺪ )ﺃﻱ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺧﺎﰎ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ( ﺑﺎﻟﺮﺳﺎﻟﺔ ‪ -‬ﻛﺎﻥ ﻫﺆﻻﺀ ﺳـﺎﻛﻨﲔ ﺷـﺮﻗ ‪‬ﻲ "ﻫـﺮﺍﺕ"‪.‬‬ ‫ﻓﺠﺎﺀﻫﻢ ﻭﺍﺣﺪ ﻣﻦ ﺳﺎﺩﺓ ﻗﺮﻳﺶ ﻭﺍﲰﻪ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻭﺩﻋﺎﻫﻢ ﺇﱃ‬ ‫ﺤ‪‬ﺒﻪ ﲬـﺴﺔ ﺃﻭ ﺳـﺘﺔ ﻣـﻦ‬ ‫ﺼِ‬ ‫ﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﻟﻮﺍﺀ ﺭﺳﻮﻝ ﺍﷲ ؛ ﻓ ‪‬‬ ‫ﺭﺅﺳﺎﺋﻬﻢ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﺃﻛﱪﻫﻢ ﻗﻴﺲ ﺃﻭ "ﻛﺶ"‪ .‬ﻓﺄﺳﻠﻢ ﻫﺆﻻﺀ ﺍﻟﻨـﺎﺱ‬ ‫ﻛﻠﹼﻬﻢ‪ ،‬ﻭﻗﺎﺗﻠﻮﺍ ﺍﻟﻌﺪﻭ ﺩﻓﺎ ‪‬ﻋﺎ ﻋﻦ ﺍﻹﺳﻼﻡ ﻗﺘﺎ ﹰﻻ ﻣﺴﺘﻤﻴﺘ‪‬ﺎ‪ ،‬ﻭﺃﺣﺮﺯﻭﺍ ﻋﺪﺓ‬ ‫ﺍﻧﺘﺼﺎﺭﺍﺕ‪ ،‬ﻭﺣﲔ ﺭﺟﻌﻮﺍ ﺑﻌﺪ ﺇﺳﻼﻣﻬﻢ ﻣﻦ ﻋﻨـﺪ ﺭﺳـﻮﻝ ﺍﷲ ‬ ‫ﺃﻋﻄﺎﻫﻢ ﻫﺪﺍﻳﺎ ﻛﺜﲑﺓ‪ ،‬ﻭﺩﻋﺎ ﳍﻢ ﺑﺎﻟﱪﻛﺔ‪ ،‬ﻭﺑﺸ‪‬ﺮﻫﻢ ﺃ‪‬ـﻢ ﺳـﻴﻨﺎﻟﻮﻥ‬ ‫ﺍﻟﻌﻈﹶﻤﺔ ﻭﺍﻟﺮﻗﻲ‪ ،‬ﻭﺃﻥ ﺳﺎﺩ‪‬ﻢ ﺳﻴ‪‬ﻌ ‪‬ﺮﻓﻮﻥ ﺩﻭ ‪‬ﻣﺎ ﺑﻠﻘﺐ " ‪‬ﻣﻠﻚ"؛ ﻭﲰ‪‬ـﻰ‬ ‫ﺴﺎ ﺑـ "ﻋﺒﺪ ﺍﻟﺮﺷﻴﺪ"‪ ،‬ﻭﻟﻘﹼﺒﻪ ﺑـ "‪‬ﻄﺎﻥ"‪ .‬ﻭﻳﻘﻮﻝ ﺍﻟ ﹸﻜ‪‬ﺘﺎﺏ‬ ‫ﺳ‪‬ﻴ ‪‬ﺪﻫﻢ ﻗﻴ ‪‬‬ ‫ﻑ‬ ‫ﺍﻷﻓﻐﺎﻥ ﺇﻥ ﻛﻠﻤﺔ "‪‬ﻄﺎﻥ" ﺳﺮﻳﺎﻧﻴﺔ ﻭﺗﻌﲏ ﺩﻓﱠﺔ ﺍﻟﺴﻔﻴﻨﺔ؛ ﻭﻗﺪ ﺗـﺸ ‪‬ﺮ ‪‬‬ ‫ﺲ ﺍﳊﺪﻳﺚ ﺍﻟﻌﻬﺪ ﺑﺎﻹﺳﻼﻡ ‪‬ﺬﺍ ﺍﻟﻠﻘﺐ ﻷﻧﻪ ﻛﺎﻥ ﲟﺜﺎﺑﺔ ﺩﻓﱠﺔ ﺍﻟﺴﻔﻴﻨﺔ‬ ‫ﻗﻴ ‪‬‬ ‫ﳍﺪﺍﻳﺔ ﻗﻮﻣﻪ‪ .‬ﻭﺇﻥ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﺭﺣﻞ ﻓﻴﻪ ﺃﻓﻐﺎ ﹸﻥ "ﻏﻮﺭ" ﻭﺳـﻜﻨﻮﺍ ﰲ‬ ‫ﻣﻨﻄﻘﺔ "ﻗﻨﺪﻫﺎﺭ" ﺍﻟﱵ ﻫﻲ ﻣﻮﻃﻨﻬﻢ ﺍﳊﺎﱄ ﻟﺰﻣ ‪‬ﻦ ﳎﻬﻮ ﹲﻝ‪ ،‬ﻭﻟﻌﻞ ﺫﻟـﻚ‬ ‫ﻛﺎﻥ ﰲ ﺍﻟﻘﺮﻥ ﺍﻷﻭ‪‬ﻝ ﻟﻠﻬﺠﺮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﺴﺎ ﻫﺬﺍ ﻗﺪ ﺗﺰﻭ‪‬ﺝ ﺑﻨﺖ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪،‬‬ ‫ﻭﻳﻘﻮﻝ ﺍﻷﻓﻐﺎﻥ ﺑﺄﻥ ﻗﻴ ‪‬‬

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‫ﻓﻮ‪‬ﻟﺪ ﻟﻪ ﻣﻨﻬﺎ ﺛﻼﺛ ﹸﺔ ﺃﺑﻨﺎﺀ ﻫﻢ "ﺳﺮﺍﺑﺎﻥ" ﻭ"ﺑﻄﺎﻥ" ﻭ"ﺟﺮﺟﺸﺖ"‪ .‬ﻭﻛﺎﻥ‬ ‫ﻟـ "ﺳﺮﺍﺑﺎﻥ" ﺍﺑﻨﺎﻥ ﳘﺎ "ﺳﺸﺮﺝ ‪‬ﻳﻦ" ﻭ"ﻛﺮﺵ ‪‬ﻳﻦ"‪ ،‬ﻭﺃﻭﻻﺩﳘﺎ ﻋ‪‬ﺮﻓﻮﺍ‬ ‫ﺑﺄﻓﻐﺎﻥ‪ ،‬ﺃﻱ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﺇﻥ ﺃﻫﻞ ﺁﺳﻴﺎ ﺍﻟﺼﻐﺮﻯ ﻭﺍﳌﺴﺘﺸﺮﻗﲔ ﺍﻟﻐﺮﺑﻴـﲔ ‪‬ﻳﻄﻠﻘﻮﻥ‬ ‫ ‬ ‫ﻋﻠﻰ ﺍﻷﻓﻐﺎﻥ "ﺍﻟﺴﻠﻴﻤﺎﻧﻴـﲔ"‪.‬‬ ‫ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ‪:‬‬ ‫‪The Cyclopaedia of India and of Eastern and Southern Asia,‬‬ ‫ ‪by E. Balfour, Vol. 3.‬‬

‫ﺃﻥ ﺍﻟﺸﻌﺐ ﺍﻟﻴﻬﻮﺩﻱ ﻣﻨﺘﺸﺮ ﰲ ﻭﺳﻂ ﺟﻨﻮﺏ ﺁﺳﻴﺎ ﻭﺷﺮﻗﻬﺎ‪ .‬ﻭﻛﺎﻧﻮﺍ‬ ‫ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻘﺪﳝﺔ ﻳﺴﻜﻨﻮﻥ ﺑﻜﺜﺮﺓ ﰲ ﺑﻼﺩ ﺍﻟﺼﲔ‪ ،‬ﻭﻛﺎﻥ ﳍﻢ ﻣﻌﺒﺪ‬ ‫ﰲ ﺑﻠﺪﺓ "ﻳﻲ ﺷﻮ" )ﻭﻫﻲ ﻣﺮﻛﺰ ﳏﺎﻓﻈﺔ ‪‬ﺷﻮ(‪.‬‬ ‫ﻭﺃﻣﺎ ﺍﻟﺪﻛﺘﻮﺭ ‪ Wolff‬ﺍﻟﺬﻱ ﻇ ﹼﻞ ﳚﻮﺏ ﳌﺪﺓ ﻃﻮﻳﻠﺔ ﲝﹰﺜﺎ ﻋﻦ ﺍﻟﻘﺒﺎﺋ ِﻞ‬ ‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻟﻌﺸﺮ ﺍﻟﻀﺎﻟﹼﺔ‪ ،‬ﻓﲑﻯ ﺃﻥ ﺍﻷﻓﻐﺎﻥ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻦ ﺑﲏ ﻳﻌﻘﻮﺏ‬ ‫ﻓﺈ‪‬ﻢ ﻣﻦ ﻗﺒﻴﻠﱵ "ﻳﻬﻮﺩﺍ" ﻭ"ﺑﻨﻴﺎﻣﲔ"‪.‬‬ ‫ﻭﻳﺘﺒﻴ‪‬ﻦ ﻣﻦ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ‪‬ﻧ ﹸﻔﻮﺍ ﻣﻦ ﻭﻃﻨﻬﻢ ﺇﱃ ﺑﻼﺩ "ﺗﺘﺮ"‪،‬‬ ‫ﻭﻛﺎﻧﻮﺍ ﻳﻮﺟﺪﻭﻥ ﺑﻜﺜﺮﺓ ﰲ ﻣﻨﺎﻃﻖ "ﲞﺎﺭﺍ" ﻭ"ﻣﺮﻭ" ﻭ"ﺧﻴﻮﺍ"‬ ‫ﻭﺣﻮﺍﹶﻟﻴﻬﺎ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻹﻣﱪﺍﻃﻮﺭ ﺍﻟﺘﺘﺮﻱ "ﺑﺮﺳﻄﺮﺟﺎﻥ" ﰲ ﺭﺳﺎﻟﺔ ﻟﻪ ﺇﱃ "ﺍﻟﻜﺴﻴﺲ‬ ‫ﻛﺎﻣﲏ ﻧﺲ" ﺇﻣﱪﺍﻃﻮ ِﺭ "ﻗﺴﻄﻨﻄﻴﻨﺔ" ﻭﺍﺻﻔﹰﺎ ﻓﻴﻬﺎ ﺑﻼﺩﻩ "ﺗﺘﺮ"‪ :‬ﻭﺭﺍﺀ ﻫﺬﺍ‬ ‫ﺍﻟﻨﻬﺮ "ﺁﻣﻮﻥ" ﺗﺴﻜﻦ ﻋﺸﺮﺓ ﻣﻦ ﻗﺒﺎﺋﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻫﻢ ﰲ ﺍﻟﻮﺍﻗﻊ‬ ‫ﻋﺒﻴﺪﻧﺎ ﻭﺭﻋﻴﺘﻨﺎ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺪ‪‬ﻋﻮﻥ ﺃ‪‬ﻢ ِﻣﻦ ﺭﻋﺎﻳﺎ ‪‬ﻣﻠِﻜﻬﻢ‪.‬‬

‫ ﺍﻧﻈﺮ ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪) ١٢‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ ﻫﺬﺍ ﺳﻬﻮ‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪) . Vol. 1 :‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻭﻟﻘﺪ ﺍﺗﻀﺢ ﻣﻦ ﲝﻮﺙ ﺍﻟﺪﻛﺘﻮﺭ ‪ Moore‬ﺃﻥ ﺷـﻌﺐ "ﺷـﻮﺯﺍﻥ"‬ ‫ﻼ‪ ،‬ﻭﺗﻮﺟﺪ ﻓﻴﻬﻢ ﺁﺛـﺎﺭ ﻗﺪﳝـﺔ ﻟﻠﺪﻳﺎﻧـﺔ‬ ‫ﺍﻟﺘﺘﺮﻱ ﻫﻢ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺃﺻ ﹰ‬ ‫ﺍﻟﻴﻬﻮﺩﻳﺔ؛ ﻓﻤﺎ ﺯﺍﻟﺖ ﻓﻴﻬﻢ ﻋﺎﺩ ﹸﺓ ﺍﳋﺘﺎﻥ ﺇﱃ ﺍﻟﻴﻮﻡ‪.‬‬

‫ﻭﺗﺬﻛﺮ ﺭﻭﺍﻳﺎﺕ ﺍﻷﻓﻐﺎﻥ ﺍﻟﺸﻬﲑﺓ ﺃ‪‬ﻢ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻟﻌﺸﺮ‬ ‫ﻚ "ﻧﺒﻮﺧﺬﻧﺼ‪‬ﺮ" ﻣﻌﻪ ﺃﹸﺳﺎﺭ‪‬ﻯ ﻋﻨﺪ ﺩﻣـﺎﺭ‬ ‫ﺍﻟﻀﺎﻟﹼﺔ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻫﻢ ﺍﳌﻠ ‪‬‬ ‫ﺃﻭﺭﺷﻠﻴﻢ‪ ،‬ﻭﹶﺃﺳ ﹶﻜ‪‬ﻨﻬﻢ ﰲ ﺑﻼﺩ "ﻏﻮﺭ" ﺍ‪‬ﺎﻭﺭﺓ ِﻟـ "ﺑﺎﻣﻴﺎﻥ"؛ ﻭﺃ‪‬ﻢ‬ ‫ﻇﻠﹼﻮﺍ ﻣﺘﻤﺴﻜﲔ ﺑﺎﻟﻴﻬﻮﺩﻳﺔ ﺣﱴ ﻗﺒﻞ ﳎﻲﺀ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺇﻟﻴﻬﻢ‪.‬‬

‫ﻭﺇﻥ ﺍﻷﻓﻐﺎﻥ ﻳ‪‬ﺸﺒﻬﻮﻥ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﲤﺎﻣ‪‬ﺎ ﰲ ﺃﺷﻜﺎﳍﻢ ﻭﻣﻼﳏﻬﻢ؛ ﻭﺃﻥ‬ ‫ﺍﻷﺥ ﺍﻷﺻﻐﺮ ﻣﻨﻬﻢ ﻳﺘﺰﻭﺝ ﺃﺭﻣﻠﺔ ﺍﻷﺥ ﺍﻷﻛﱪ ﻛﻌﺎﺩﺓ ﺍﻟﻴﻬﻮﺩ ﲤﺎ ‪‬ﻣﺎ‪.‬‬ ‫ﻭﺍﻟﺮﺣﺎﻟﺔ ﺍﻟﻔﺮﻧﺴﻲ ‪ J.P. Ferrier‬ﻛﺘﺐ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﳝﺮ ﲟﻨﻄﻘﺔ‬ ‫"ﻫﺮﺍﺕ" ﻭﺟﺪ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻗﺎﻃﻨﲔ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ ﺑﻜﺜﺮﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﳍﻢ‬ ‫ﺣﺮ‪‬ﻳﺔ ﻛﺎﻣﻠﺔ ﰲ ﳑﺎﺭﺳﺔ ﺷﻌﺎﺋﺮﻫﻢ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬ ‫ﻭﺍﻟ ‪‬ﺮ‪‬ﺑ ‪‬ﻲ "ﺑﻨﻴﺎﻣﲔ" ‪ -‬ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺳﻜﺎﻥ ﻣﺪﻳﻨﺔ ﻃﹸﻠﻴﻄﻠﺔ ﰲ‬ ‫ﺇﺳﺒﺎﻧﻴﺎ ﻭﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﲝﹰﺜﺎ ﻋﻦ ﺍﻟﺸﻌﻮﺏ‬ ‫ﻼ‪ :‬ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﻴﻬﻮﺩ ﻳﺴﻜﻨﻮﻥ ﰲ ﺑﻼﺩ‬ ‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻟﻀﺎﻟﺔ ‪ -‬ﻳﺼﺮ‪‬ﺡ ﻗﺎﺋ ﹰ‬ ‫ ‬ ‫ﺍﻟﺼﲔ ﻭﻓﺎﺭﺱ ﻭ"ﺗ‪‬ﺒﺖ"‪.‬‬ ‫ﻭﺃﻣﺎ ‪ Josephus‬ﺍﻟﺬﻱ ﺩﻭ‪‬ﻥ ﺗﺎﺭﻳﺦ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻘﺪﱘ ﰲ ﻋﺎﻡ ‪٩٣‬‬ ‫ﺍﳌﻴﻼﺩﻱ‪ ،‬ﻓﻴﻜﺘﺐ ﰲ ﺍﻟﻘﺴﻢ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺗﺎﺭﳜﻪ ﻋﻦ ﺃﻭﻟﺌﻚ‬ ‫ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﺭﺟﻌﻮﺍ ِﻣﻦ ﺃﺳﺮﻫﻢ ﻣﻊ ﺍﻟﻨﱯ ﻋﺰﺭﺍ‪" :‬ﻣﺎ ﺯﺍﻟﺖ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﺍﻟﻌﺸﺮ ﻳﺴﻜﻨﻮﻥ ﻭﺭﺍﺀ ‪‬ﺮ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﻭﻋﺪﺩﻫﻢ ﳜﺮﺝ ﻋﻦ ﺣ ‪‬ﺪ‬ ‫ ‬ ‫ﺍﻹﺣﺼﺎﺀ"‪.‬‬ ‫ ‬ ‫ ‬

‫ﺍﻧﻈﺮ ﺍﳌﻠﺤﻘﺎﺕ ﺭﻗﻢ ‪ ١٣‬ﻭ ‪ ١٤‬ﻭ ‪) ١٥‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ﺍﻧ ﹸﻈ ‪‬ﺮ ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪) ١٦‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻋﻠﻤ‪‬ﺎ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ "ﻭﺭﺍﺀ ﺍﻟﻔﺮﺍﺕ" ﻫﻮ ﺑﻼ ‪‬ﺩ ﻓﺎﺭﺱ ﻭﺍﳌﻨﺎﻃﻖ‬ ‫ﺍﻟﺸﺮﻗﻴﺔ ﺍﻷﺧﺮﻯ‪.‬‬ ‫ﺃﻣﺎ ‪ St. Jerome‬ﺍﻟﺬﻱ ﻋﺎﺵ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﻓﻴﻘﻮﻝ ﰲ‬ ‫ﺍﳊﺎﺷﻴﺔ‪ ،‬ﺃﺛﻨﺎﺀ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ "ﻫﻮﺷﻊ"‪ ،‬ﻭﺗﺄﻛﻴﺪ‪‬ﺍ ﳌﺎ ﹸﺫﻛﺮ ﺁﻧﻔﹰﺎ‪ :‬ﺇﻥ‬ ‫ﻚ ﻓﺎﺭﺱ ﺣﱴ ﺍﻟﻴﻮﻡ‬ ‫ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺸﺮ )ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ( ﻣﺎ ﺗﺰﺍﻝ ﺧﺎﺿﻌﺔ ﹶﳌِﻠ ِ‬ ‫ﻭﱂ ﻳ‪‬ﻄﹶﻠﻖ ﺳﺮﺍﺣﻬﻢ ﺑﻌﺪ‪.‬‬ ‫ﻭﻭﺭﺩ ﰲ ﺍ‪‬ﻠﺪ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ﺃﻥ ‪Count Juan Steram‬‬ ‫ﻗﺎﻝ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٢٣٣‬ﻭ‪ ٢٣٤‬ﻣﻦ ﻛﺘﺎﺑﻪ ﺇﻥ ﺍﻷﻓﻐﺎﻥ ﻳﻌﺘﺮﻓﻮﻥ ﺑﺄﻥ‬ ‫"ﻧﺒﻮﺧﺬﻧﺼ‪‬ﺮ" ﻗﺪ ﻧﻔﺎﻫﻢ ﻣﻦ ﻭﻃﻨﻬﻢ ﺇﱃ ﺑﻼﺩ "ﺑﺎﻣﻴﺎﻥ" ﺑﻌﺪ ﺗﺪﻣﲑ‬ ‫ﻫﻴﻜﻞ ﺃﻭﺭﺷﻠﻴﻢ‪.‬‬ ‫ﻋﻠﻤ‪‬ﺎ ﺃﻥ "ﺑﺎﻣﻴﺎﻥ" ﻫﺬﻩ ﺗﻘﻊ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻣﺘﺼﻠ ﹰﺔ ﲟﻨﻄﻘﺔ "ﻏﻮﺭ"‪.‬‬ ‫ﻭﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ١٦٦‬ﻣﻦ ﻛﺘﺎﺏ‪:‬‬ ‫‪A personal narrative of a visit to Ghuzni, Kabul and‬‬ ‫‪Afghanistan, by G.T. Vigne F.G.S., published in 1840‬‬

‫ﺃﻥ ﺍﳌﹸﻼ "ﺧﺪﺍﺩﺍﺩ" ﻗﺮﺃ ﻋﻠﻴﻨﺎ ﻣﻦ ﻛﺘﺎﺏ "ﳎﻤﻊ ﺍﻷﻧﺴﺎﺏ" ﺃﻥ ﻳﻬـﻮﺩﺍ‬ ‫ﻛﺎﻥ ﺃﻛﱪ ﺃﺑﻨﺎﺀ ﻳﻌﻘﻮﺏ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻳﻬﻮﺩﺍ ﻫﻮ ﺃﺳﺮﻙ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﺃﺳـﺮﻙ ﻫـﻮ‬ ‫ﺃﻛﻨﻮﺭ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﺃﻛﻨﻮﺭ ﻫﻮ ﻣﻌﺎﻟﺐ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻣﻌﺎﻟﺐ ﻫﻮ ﻓﺮﻻﺋـﻲ‪ ،‬ﻭﺍﺑـ ‪‬ﻦ‬ ‫ﻓﺮﻻﺋﻲ ﻫﻮ ﻗﻴﺲ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻗﻴﺲ ﻫﻮ ﻃﺎﻟﻮﺕ‪ ،‬ﻭﺍﺑ ‪‬ﻦ ﻃﺎﻟﻮﺕ ﻫﻮ ﺇﺭﻣﻴـﺎﻩ‪،‬‬ ‫ﻭﺍﺑ ‪‬ﻦ ﺇﺭﻣﻴﺎﻩ ﻫﻮ ﺃﻓﻐﺎﻥ ﺍﻟﺬﻱ ﺃﻭﻻﺩﻩ ﻫﻢ ﺷﻌﺐ ﺍﻷﻓﻐـﺎﻥ ﺍﳌـﺸﺘﻬﺮﻳﻦ‬ ‫ﺑﺎﲰﻪ‪ .‬ﻭ"ﺃﻓﻐﺎﻥ" ﻫﺬﺍ ﻛﺎﻥ ﻣﻌﺎﺻ ‪‬ﺮﺍ ِﻟـ "ﻧﺒﻮﺧﺬﻧﺼ‪‬ﺮ"‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ـﺪﻋﻰ‬ ‫"ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ"‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺃﺭﺑﻌﻮﻥ ﺍﺑ‪‬ﻨﺎ‪ ،‬ﻭﰲ ﺍﳉﻴﻞ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﺜﻼﺛﲔ ﻣﻦ‬ ‫ﻧﺴﻠﻪ‪ ،‬ﻭﺑﺄﻟﻔﻲ ﺳﻨﺔ ﺑﻌﺪﻩ‪ ،‬ﻭ‪‬ﻟﺪ ﻗﻴﺲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻌﺎﺻ ‪‬ﺮﺍ ﶈﻤﺪ ) (‪،‬‬ ‫ﻼ‪ .‬ﻭﻛﺎﻥ ﺍﺳﻢ ﺃﻛﱪ ﺃﺑﻨﺎﺀ "ﺃﻓﻐﺎﻥ"‬ ‫ﻭﻗﺪ ﺍﳓﺪﺭ ﻣﻨﻪ ﺃﺭﺑﻌﺔ ﻭﺳﺘ‪‬ﻮﻥ ﻧﺴ ﹰ‬ ‫ﻫﻮ "ﺳﻠﻢ" ﺍﻟﺬﻱ ﻫﺎﺟﺮ ﻣﻦ ﻭﻃﻨﻪ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﺳﻜﻦ ﰲ ﻣﻨﻄﻘـﺔ "ﻏـﻮﺭ‬ ‫ ﻫﺬﺍ ﺳﻬﻮ‪ ،‬ﺇﺫ ﻭﺭﺩ ﰲ ﺍﳌﺮﺟﻊ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‪ :‬ﺳﺘﺔ ﻭﺳﺘﻮﻥ ﻧﺴ ﹰﻼ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﺸ ﹸﻜﻮﻩ" ﺍ‪‬ﺎﻭﺭﺓ ﳌﻨﻄﻘﺔ "ﻫﺮﺍﺕ"‪ ،‬ﻭﺍﻧﺘﺸﺮ ﺃﻭﻻﺩﻩ ﰲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ‪.‬‬ ‫ِﻣ ‪‬‬ ‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ١١‬ﻣﻦ ﻛﺘﺎﺏ ‪:‬‬

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‫‪A Cyclopaedia of Geography, by James Bryce, F.G.S., London‬‬ ‫‪1856‬‬

‫ﺃﻥ ﺷﻌﺐ ﺍﻷﻓﻐﺎﻥ ‪‬ﻳﺼِﻠﻮﻥ ﻧﺴﺒﻬﻢ ﺑﺎﳌِﻠﻚ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ "ﺷﺎ ‪‬ﻭﻝ"‬ ‫)ﻃﺎﻟﻮﺕ( ﻭﻳ‪‬ﺴﻤ‪‬ﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻳﻘﻮﻝ ‪Alexander Burnes‬‬ ‫ﺇﻥ ﺍﻷﻓﻐﺎﻥ ﻣﻦ ﺃﺻﻞ ﻳﻬﻮﺩﻱ‪ ،‬ﻭﺃﻥ ﺍﳌﻠﻚ ﺍﻟﺒﺎﺑﻠﻲ ﻗﺪ ﹶﺃ ‪‬ﺳ ‪‬ﺮﻫﻢ ﻭﺃﺳ ﹶﻜ‪‬ﻨﻬﻢ‬ ‫ﰲ ﻣﻨﻄﻘﺔ "ﻏﻮﺭ" ﺍﻟﱵ ﺗﻘﻊ ﰲ ﺍﻟﺸﻤﺎﻝ ﺍﻟﻐﺮﰊ ﻣﻦ ﻛﺎﺑﻞ‪ .‬ﻭﻗﺪ ﻇﻞ‬ ‫ﻫﺆﻻﺀ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺣﱴ ﻋﺎﻡ ‪٦٢٢‬ﻡ‪ ،‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺗﺰﻭ‪‬ﺝ‬ ‫ﺧﺎﻟﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ )ﻗﺪ ﻛﹸﺘﺐ ﻫﻨﺎ ﺳﻬﻮ‪‬ﺍ "ﻋﺒﺪ ﺍﷲ" ﺑﺪ ﹰﻻ ﻣﻦ "ﺍﻟﻮﻟﻴﺪ"(‬ ‫ ‬ ‫ﺖ ﺃﺣﺪ ﺭﺅﺳﺎﺋﻬﻢ‪ ،‬ﺭﻏﱠﺒﻬﻢ ﰲ ﺍﻹﺳﻼﻡ ﻓﺄﺳﻠﻤﻮﺍ ﰲ ﺍﻟﺴﻨﺔ ﻧﻔﺴﻬﺎ"‪.‬‬ ‫ﺑﻨ ‪‬‬ ‫ﻭﺟﺎﺀ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٣٩‬ﻣﻦ ﻛﺘﺎﺏ‪:‬‬ ‫ﺃﻥ‬

‫‪History of Afghanistan, by Colonel G.B. Malleson, London 1878‬‬ ‫ﻋﺒﺪ ﺍﷲ ﺧﺎﻥ ﺍﳍﺮﺍﰐ ﻭﺍﻟﺮﺣﺎﻟﺔ ﺍﻟﻔﺮﻧـﺴﻲ ‪Ferrier‬‬

‫ﻭﺍﳌﺴﺘـﺸﺮﻕ‬

‫ﺍﻟﻜﺒﲑ ‪ Sir William Jones‬ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺷﻌﺐ ﺍﻷﻓﻐﺎﻥ ﻫﻢ ﻣﻦ ﺑﲏ‬ ‫ ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻣﻦ ﺃﻭﻻﺩ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺸﺮ ﺍﻟﻀﺎﻟﺔ‪.‬‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻷﻭﱃ ﻣﻦ ﻛﺘﺎﺏ‪:‬‬ ‫‪History of the Afghans, by J.P. Ferrier,‬‬ ‫‪translated by Captain William. Jesse, London 1858‬‬

‫"ﺃﻥ ﺍﻷﻛﺜﺮﻳﺔ ﻣﻦ ﻣﺆﺭ‪‬ﺧﻲ ﺍﻟﺸﺮﻕ ﻳﺮﻭﻥ ﺃﻥ ﺍﻷﻓﻐﺎﻥ ﻫﻢ ﻣﻦ ﺃﻭﻻﺩ‬ ‫ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺸﺮ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺭﺃﻱ ﺍﻷﻓﻐﺎﻥ ﺃﻧﻔﺴﻬﻢ"‪.‬‬ ‫ﻭﻛﺘﺐ ﺍﳌﺆﺭ‪‬ﺥ ﻧﻔﺴﻪ ﰲ ﺍﻟﺼﻔﺤﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺫﺍﺗﻪ ﺃﻥ‬ ‫ﺍﻷﻓﻐﺎﻥ ﻳﱪﻫﻨﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﲟﺎ ﻳﻠﻲ‪" :‬ﳌﺎ ﻭﺻﻞ "ﻧﺎﺩﺭ ﺷﺎﻩ" ﺇﱃ ﺑﺸﺎﻭﺭ‬ ‫ ‬ ‫ ‬ ‫ ‬

‫ﺍﻧﻈﺮ ﺍﳌﻠﺤﻖ ‪)١٧‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ﺍﻧﻈﺮ ﺍﳌﻠﺤﻖ ‪)١٨‬ﺍﳌﺘﺮﺟﻢ(‬ ‫ﺍﻧﻈﺮ ﺍﳌﻠﺤﻖ ‪)١٩‬ﺍﳌﺘﺮﺟﻢ(‬

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тАлтАк┘б┘а┘йтАмтАм

тАля╗Чя║Оя║╗я║ктАкюагтАмя║Н я╗Пя║░ тАкюаатАмя╗н я║Ня│Ня╗ия║ктАк ╪МтАмя║Гя╗л тАкюаатАмя║кя║Ня╗й я║ня║Ея║│я║Оя║А я╗Чя║Тя╗┤я╗ая║Ф "я╗│я╗оя║│я╗Т я║пя║Ля╗▓" я╗зя║┤я║ия║Ф я╗гя╗жтАм тАля║Ня╗Яя╗Ья║Шя║Оя║П я║Ня│Мя╗Шя║ктАкюаетАмя║▒ я║Ся║Оя╗Яя╗ая╗Ря║Ф я║Ня╗Яя╗Мя▒кя╗│я║Ф я╗гя╗К я▓вя╗Т я║Гя║зя║оя╗п я╗Зя╗ая╣╝я║Ц я│Пя╗Фя╗оя╗З я╣░я║Ф я╗Ля╗ия║кя╗ля╗втАм тАля╗╖я║йя║Ня║А я║Ня╗Яя╗Дя╗Шя╗оя║▒ я║Ня╗Яя║кя╗│я╗ия╗┤я║Ф╪Ы я╗ня╗Ыя║Оя╗е я░▓ я╗гя╗Мя║┤я╗Ья║о "я╗зя║Оя║йя║н я║╖я║Оя╗й" я║Ся╗Мя║╛ я║Ня╗Яя╗┤я╗мя╗оя║йтАм тАля║Гя╗│я╗АтАкюагтАмя║О╪Ы я╗Уя╗Мя╗ия║кя╗гя║О я╗ЛтАкюабтАмя║оя║┐я║Ц я╗Ля╗ая╗┤я╗мя╗в я╗ля║мя╗й я║Ня│Мя╗Шя║Шя╗ия╗┤я║Оя║Х я║Ня│Мя╗Шя║ктАкюаетАмя║│я║Ф я╗Ля║оя╗Уя╗оя╗ля║О я╗Уя╗о тАкюагтАмя║ня║Н"тАк.тАмтАм тАля░Т я║Ся╗Мя║к я║Ня╗Яя║╝я╗Фя║дя║Ф я║Ня╗Яя║оя║Ня║Ся╗Мя║Ф я╗гя╗ж я╗Ыя║Шя║Оя║Ся╗к я╗│я╗Шя╗оя╗Э я║Ня│Мя║Жя╗Яя╗ТтАк :тАмя║Зя╗е я║ня║Гя╗▒ я╗Ля║Тя║к я║Ня╖▓тАм тАля║зя║Оя╗е я║Ня│Ня║оя║Ня░Р я╗ля╗о я╗Ля╗ия║кя╗▒ я║ня║Гя╗▒ я╗ЧтАкюамтАмя╗┤ тАкюадтАмя╗в я║Яя║ктАкюактАмя║НтАк ╪МтАмя╗ня╗гя╗ая║итАкюаетАмя║╝я╗к я║Гя╗е я║Н я╣╢я│М┘Ря╗ая╗Ъ я╗Гя║Оя╗Яя╗оя║ХтАм тАл)я║╖я║О тАкюабтАмя╗ня╗Э( я╗Ыя║Оя╗е я╗Яя╗к я║Ня║Ся╗ия║Оя╗е я║Гя║гя║кя│Шя║О "я║Гя╗Уя╗Ря║Оя╗е" я╗ня║Ня╗Яя║Ья║Оя▒Р "я║Яя║Оя╗Яя╗оя║Х"╪Ы я╗ня╗Ыя║Оя╗етАм тАля║┤я║О я│Ня║мя║Н я║Ня╗Яя║╕я╗Мя║РтАк .тАмя╗ня║Ся╗Мя║к я║НтАкюаХтАмя╗┤я║Оя║н я│Ся╗ая╗Ья║Ф я║йя║Ня╗ня║й я╗ня║│я╗ая╗┤я╗дя║Оя╗етАм тАл"я║Гя╗Уя╗Ря║Оя╗е" я╗гя║Жя║│ тАкюагтАмтАм тАля║Ц я║Ня╗Яя╗┤я╗мя╗оя║й я╗У┘Ря║оя╗Чя╣░я║ОтАк ╪МтАмя╗ня╗Зя╗ая╣╝я╗оя║НтАм тАля║П я║Гя╗ля╗ая╗┤я║ФтАк ╪МтАмя╗Уя║Шя║╕тАкюаитАмя║Ш тАкюаатАмтАм тАля║Ц я░▓ я║Ся▓П я║Зя║│я║оя║Ня║Ля╗┤я╗Ю я║гя║оя╗н тАкюадтАмтАм тАля╗зя║╕я║Т тАкюавтАмтАм тАля╗Ля╗ая╗░ я║ля╗Яя╗Ъ я║гя▒┤ я╗Ля╗мя║к "я╗зя║Тя╗оя║зя║мя╗зя║╝тАкюаитАмя║о" я║Ня╗Яя║мя╗▒ я╗ля║О тАкюаатАмя║Я тАкюаатАмя╗дя╗мя╗втАк ╪МтАмя╗ня╗Чя║Шя╗Ю я╗гя╗ия╗мя╗втАм тАля║│я║Тя╗Мя▓Ф я║Гя╗Я я╣░я╗Фя║ОтАк ╪МтАмя╗ня║йя╗гтАкюаетАмя║о я║Ня│Мя║кя╗│я╗ия║ФтАк ╪МтАмя╗ня║│я▒о я║Ся╗Шя╗┤ я╣╢я║Ф я║Гя╗ля╗ая╗мя║О я║Зя▒Г я║Ся║Оя║Ся╗ЮтАк .тАмя╗ня║Ся╗Мя║к я╗ля║мя╗йтАм тАля║Ня╗Яя╗Ья║Оя║ня║Ыя║Ф я╗ля║оя║П я║Гя╗ня╗╗ тАкюабтАмя║й я║Гя╗Уя╗Ря║Оя╗е я╗гя╗ж "я║Яя╗оя║йя╗│я║О" )я║Ня╗Яя╗┤я╗мя╗оя║йя╗│я║Ф( я║Зя▒Г я║Ся╗╝я║й я║Ня╗Яя╗Мя║оя║ПтАм тАля║зя╗оя╣░я╗Уя║О я╗гя╗ж я║Ня╗╗я║┐я╗Дя╗мя║Оя║йтАк ╪МтАмя╗ня║Гя╗Чя║Оя╗гя╗оя║Н я╗ля╗ия║Оя╗Щ я╗гя║кя║У я╗Гя╗оя╗│я╗ая║Ф╪Ы я╗ня╗Яя╗Ья╗ж я▓Яя║О я║Гя╗е я║Ня│Мя╗┤я║Оя╗йтАм тАля╗ня║Ня╗╖я║ня║Ня║┐я╗▓ я║Ня╗Яя║╝я║Оя│Кя║Ф я╗Ыя║Оя╗зя║Ц я╗Чя╗ая╗┤я╗ая║ФтАк ╪МтАмя╗ня╗Ыя║Оя╗е я╗Ыя╗Ю я╗гя╗ж я║Ня╗╣я╗зя║┤я║Оя╗е я╗ня║Ня│Кя╗┤я╗оя║Ня╗етАм тАля╗│я║Шя║Дя║ля╣╝я╗п я╗гя╗ж я╗ля║мя╗й я║Ня╗Яя╗Ая║Оя║Ля╗Шя║Ф я║Г я╣░я║ля╗п я║╖я║кя╗│ тАкюагтАмя║кя║НтАк ╪МтАмя╗Яя║мя╗Яя╗Ъ я║Гя║ня║Ня║йя╗ня║Н я║Ня│Ня║ая║оя║У я║Зя▒Г я║Ня│Ня╗ия║ктАк.тАмтАм тАля║Ц я╗Гя║Оя║Ля╗Ф я╣▓я║Ф я╗гя╗ия╗мя╗в я╗ня╗ля╗в "я║Ня╗╖я║Ся║кя║Ня╗Яя╗┤я╗оя╗е" я░▓ я║Ся╗╝я║й я║Ня╗Яя╗Мя║оя║ПтАк ╪МтАмя╗ня░▓тАм тАля╗ня╗Яя╗Ья╗ж я║Ся╗Шя╗┤ тАкюавтАмтАм тАля║зя╗╝я╗Уя║Ф я║│я╗┤я║кя╗зя║О я║Гя░К я║Ся╗Ья║о я╗Чя║Оя╗б я║Гя║гя║к я║ня║Ея║│я║Оя║Ля╗мя╗в я║Ся╗оя║╗я╗ая╗мя╗в я▓Юя║Оя╗Яя║к я║Ся╗жтАм тАля║Ня╗Яя╗оя╗Яя╗┤я║к я╗Ля╗ж я╗Гя║оя╗│я╗Ц я║Ня│Мя║╝я║Оя╗ля║оя║УтАк .тАмя╗Уя╗ая╗дя║О я╗Уя║Шя║в я║Ня╗Яя╗Мя║оя║П я║Ся╗╝я║й я╗Уя║Оя║ня║▒ я╗ля║Оя║Яя║отАм тАля║Ня╗╖я║Ся║кя║Ня╗Яя╗┤я╗оя╗е я╗гя╗ж я║Ся╗╝я║й я║Ня╗Яя╗Мя║оя║П я║Зя▒Г я╗гя╗ия╗Дя╗Шя▒╡ я╗Уя║Оя║ня║▒ я╗ня╗Ыя║оя╗гя║Оя╗е я░▓ я║Зя╗│я║оя║Ня╗етАк╪МтАмтАм тАля╗ня╗Зя╗ая╣╝я╗оя║Н я╗ля╗ия║Оя╗Щ я║гя▒┤ я╗ля║ая╗оя╗б я║Яя╗ия╗Ья╗┤я║░ я║зя║Оя╗етАк .тАмя╗ня│Мя║О я▒В я╗│я║┤я║Шя╗Дя╗┤я╗Мя╗оя║Н я▓в тАкюайтАмя╗д я╣╢я╗ЮтАм тАля║Ня║┐я╗Дя╗мя║Оя║йя╗й я╗ля║Оя║Яя║оя╗ня║Н я║Зя▒Г я║Ня│Ня╗ия║к я╗Ля╗ж я╗Гя║оя╗│я╗Ц "я╗гя╗Ья║оя║Ня╗е" я░Т "я║Ня╗Яя║┤я╗ия║к" я╗н"я╗гя╗ая║Шя║Оя╗е"тАк.тАмтАм тАля╗ня╗Яя╗Ья╗ия╗мя╗в я╗гя║О я║Ня║│я║Шя╗Дя║Оя╗Ля╗оя║Н я║Гя╗е я╗│я║┤я║Шя╗Шя║отАкюаетАмя╗ня║Н я░▓ я║Ня│Ня╗ия║ктАк ╪МтАмя╗Уя║дя╗Дя╣╝я╗оя║Н )я║Гя║з тАкюагтАмя▓Ся║Н( я╗Ля║╝я║ОтАм тАля║Ня╗Яя║Шя║оя║гя║Оя╗Э я▓Ья║Тя║Оя╗Э я║│я╗ая╗┤я╗дя║Оя╗е я░▓ я║Гя╗Уя╗Ря║Оя╗зя║┤я║Шя║Оя╗етАк ╪МтАмя╗ня│Кя╗Ц тАкюаТтАмя╗в я║Ся╗Шя╗┤я║Ф я║Ня╗╖я║Ся║кя║Ня╗Яя╗┤┘Ая▓ФтАм тАля║Гя╗│я╗АтАкюагтАмя║ОтАк .тАмя╗ня╗Ыя║Оя╗зя╗оя║Н я║Гя║ня║С тАкюагтАмя╗Мя║О я╗ня╗Ля║╕я║оя╗│я╗ж я╗Гя║Оя║Ля╗Фя║ФтАк ╪МтАмя╗ня╗Ыя╗ая╗мя╗в я╗гя╗ж я║Гя╗ня╗╗я║й я║Гя╗Уя╗Ря║Оя╗е я║Ня╗Яя║мя╗▒тАм тАля╗Ыя║Оя╗е я╗Яя╗к я║Ыя╗╝я║Ыя║Ф я║Гя║Ся╗ия║Оя║АтАк" :тАмя║│я║оя║Ня║Ся╗ия║к" )я║│я║оя║Ня║Ся║Оя╗е( я╗н"я║Гя║ня╗Ыя║╢" )я║Яя║оя║Яя║╕я║Ц(тАм

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тАлтАк┘б┘б┘атАмтАм

тАля╗н"я╗Ыя║оя╗Яя╗ж" )я║Ся╗Дя║Оя╗е(╪Ы я╗ня╗Яя╗Ья╗Ю я╗гя╗ж я╗ля║Жя╗╗я║А я║Ня╗Яя║Ья╗╝я║Ыя║Ф я▓жя║Оя╗зя╗┤я║Ф я║Гя║Ся╗ия║Оя║АтАк ╪МтАмя╗ня║Ся║мя╗Яя╗ЪтАм тАля║Гя║╗я║Тя║дя╗оя║Н я║Гя║ня║С тАкюагтАмя╗Мя║О я╗ня╗Ля║╕я║оя╗│я╗ж я╗Чя║Тя╗┤я╗ая║ФтАк ╪МтАмя╗ня╗Уя╗┤я╗дя║О я╗│я╗ая╗▓ я║Гя▓░я║Оя║Ея╗ля╗в я╗гя╗К я╗Чя║Тя║Оя║Ля╗ая╗мя╗втАк:тАмтАм тАля║Гя║Ся╗ия║Оя║А "я║│я║оя║Ня║Ся╗ия║к" )я║│я║оя║Ня║Ся║Оя╗е(тАм тАля║Гя║Ся║кя║Ня╗ЭтАм тАля╗│я╗оя║│я╗ТтАм тАля║Ся║Оя║Ся╗оя║нтАм тАля╗ня║пя╗│я║отАм тАля╗Яя╗оя╗ля║Оя╗етАм тАля║Ся║оя║Чя║╢тАм тАля║зя╗оя╗Пя╗┤я║Оя╗етАм тАля║╖я║оя║Ня╗етАм

тАля║Гя▓░я║Оя║А я║Ня╗Яя╗Шя║Тя║Оя║Ля╗ЮтАм тАля║Гя║Ся║кя║Ня▒ДтАм тАля╗│я╗оя║│я╗Т я║пя║Ля╗▓тАм тАля║Ся║Оя║Ся╗оя║ня╗▒тАм тАля╗ня║пя╗│я║оя╗▒тАм тАля╗Яя╗оя╗ля║Оя▒РтАм тАля║Ся║оя║Чя║╕я╗▓тАм тАля║зя╗оя╗Пя╗┤я║Оя▒РтАм тАля║╖я║оя║Ня▒РтАм

тАля║Гя║Ся╗ия║Оя║А я║Яя║оя║Яя║╕я║Ц )я║Гя║ня╗Ыя║╢(тАм тАля║зя╗ая║ЮтАм тАля╗Ыя║Оя╗Ыя║отАм тАля▓ия╗оя║ня╗│я╗жтАм тАля║│я║Шя╗оя║ня╗│я║Оя╗етАм тАля║Ся▓ФтАм тАля╗Ыя║▓тАм тАля║Чя╗Ья║Оя╗етАм тАля╗зя║╝я║отАм

тАля║зя╗ая║ая╗▓тАк /тАмя║зя╗ая║░я║Ля╗▓тАм тАля╗Ыя║Оя╗Ыя║оя╗▒тАм тАля▓ия╗оя║ня╗│я▓ПтАм тАля║│я║Шя╗оя║ня╗│я║Оя▒РтАм тАля║Ся╗┤я▓ПтАм тАля╗Ыя║┤я╗▓тАм тАля║Чя╗Ья║Оя▒РтАм тАля╗зя║╝я║оя╗▒тАм

тАля║Гя║Ся╗ия║Оя║А "я╗Ыя║оя╗Яя╗ж"тАм тАля║зя║Шя╗ЪтАм тАля║│я╗оя║нтАм тАля║Бя╗Уя║оя╗│я║ктАм тАля╗Гя╗оя║нтАм тАля║пя║Ня║птАм тАля║Ся║Оя║ПтАм

тАля║зя║Шя╗Ья╗▓тАм тАля║│я╗оя║ня╗▒тАм тАля║Бя╗Уя║оя╗│я║кя╗▒тАм тАля╗Гя╗оя║ня╗▒тАм тАля║пя║Ня║пя╗▒тАм тАля║Ся║Оя░КтАм

тАл╫Р

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тАля║Ся╗ия║ая╗ия╗┤я║╢тАм тАля╗Яя╗ия║кя╗▒ я║Ся╗оя║нтАм

тАлтАк┘б┘б┘бтАмтАм

тАля║Ся╗ия║ая╗ия╗┤я║╕я╗▓тАм тАля╗Яя╗ия║кя╗▒ я║Ся╗оя║ня╗▒тАм тАл)я░О я╗Ыя╗╝я╗гя╗к(тАм тАл тАм

тАля╗ня▓жя║Ф я╗Ыя║Шя║Оя║П я║Ня▓░я╗к "я│Ря║░я╗е я║Гя╗Уя╗Ря║Оя▒Р" я║Гя▒ая╗Яя╗Фя╗к я║зя╗оя║Ня║Яя╗к я╗зя╗Мя╗дя║Ц я║Ня╖▓ я║Ня│Ня║оя║Ня░Р я░▓тАм тАля╗Ля║Оя╗б тАк ┘б┘а┘б┘итАмя║Ня│Ня║ая║оя╗▒ я░▓ я╗Ля╗мя║к я║Ня│Мя╗ая╗Ъ "я║Яя╗мя║Оя╗зя╗Ья▓С"тАк ╪МтАмя╗ня║Чя║о тАкюаатАмя║Я тАкюаатАмя╗дя╗ктАм тАля║Ня╗Яя▒кя╗ня╗Уя║┤я╗оя║нтАк Bernhard DornтАмя╗гя╗ж я║Яя║Оя╗гя╗Мя║Ф тАк ╪МKharkovтАмя╗ня╗зя║╕я║оя╗й я░▓ я╗Ля║Оя╗бтАм тАлтАк┘б┘и┘г┘жтАмя╗б я║Ся╗ая╗ия║кя╗етАк .тАмя╗ня║Ня╗╖я║Ся╗оя║Ня║П я║Ня╗Яя║Шя║Оя╗Яя╗┤я║Ф я│Ня║мя║Н я║Ня╗Яя╗Ья║Шя║Оя║П я║Чя║Шя╗Ая╗дтАкюаетАмя╗ж я╗гя║О я╗│я╗ая╗▓тАк:тАмтАм тАля║Ня╗Яя║Тя║Оя║П я║Ня╗╖я╗ня╗ЭтАк :тАмя░▓ я║Ся╗┤я║Оя╗е я║Чя║Оя║ня╗│я║ж я╗│я╗Мя╗Шя╗оя║П я║Ня╗Яя║мя╗▒ я╗ля╗о я║Зя║│я║оя║Ня║Ля╗┤я╗Ю я╗ня║Ня╗Яя║мя╗▒тАм тАля║Р я║Ня╗Яя║╕я╗Мя║Р я║Ня╗╖я╗Уя╗Ря║Оя▒РтАк.тАмтАм тАля╗│я║Тя║кя║Г я╗гя╗ия╗к я╗зя║┤ тАкюабтАмтАм тАля║Ня╗Яя║Тя║Оя║П я║Ня╗Яя║Ья║Оя▒РтАк :тАмя│Ыя║Шя╗оя╗▒ я╗Ля╗ая╗░ я║Чя║Оя║ня╗│я║ж я║Н я╣╢я│М┘Ря╗ая╗Ъ я╗Гя║Оя╗Яя╗оя║ХтАк ╪МтАмя╗ня╗Чя║к я║Гя║Ыя║Тя║Ц я╗Уя╗┤я╗ктАм тАля║Ня║Чя║╝я║Оя╗Э я╗зя║┤я║Р я║Ня╗╖я╗Уя╗Ря║Оя╗е я║Ся╗Дя║Оя╗Яя╗оя║ХтАк.тАмтАм тАля╗ня║Яя║Оя║А я░▓ я║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘в┘втАмя╗нтАк ┘в┘гтАмя║Гя╗зя╗к я╗Ыя║Оя╗е я╗Яя╗Дя║Оя╗Яя╗оя║Х я╗ня╗Яя║кя║Ня╗етАк" :тАмя║Ся║оя║зя╗┤я║Оя╗й"тАм тАля╗н"я║Зя║ня╗гя╗┤я║Оя╗й"тАк ╪МтАмя╗ня║Ня║С тАкюабтАмя╗ж "я║Ся║оя║зя╗┤я║Оя╗й" я╗ля╗о "я║Бя║╗я╗Т" я╗ня║Ня║С тАкюабтАмя╗ж "я║Зя║ня╗гя╗┤я║Оя╗й" я╗ля╗о "я║Гя╗Уя╗Ря║Оя╗е"тАк.тАмтАм тАля╗ня│Тя║к я░▓ я║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘в┘дтАмя║Гя╗зя╗к я╗Ыя║Оя╗е я╗╖я╗Уя╗Ря║Оя╗е я╗ля║мя║Н я║Гя║ня║Ся╗Мя║Ф я╗ня╗Ля║╕я║оя╗ня╗етАм тАля╗ня╗Я тАкюагтАмя║кя║НтАк ╪МтАмя╗ня▒В я║Чя╗Ья╗ж я║Гя╗│я║Ф я╗Чя║Тя╗┤я╗ая║Ф я╗гя╗ж я║Ся▓П я║Зя║│я║оя║Ня║Ля╗┤я╗Ю я║Чя║┤я║Оя╗ня╗▒ я╗Чя║Тя╗┤я╗атАкюаатАмя║Шя╗к я╗Ля║к тАкюагтАмя║йя║НтАк.тАмтАм тАля╗ня╗ня║ня║й я░▓ я║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘ж┘етАмя║Гя╗е "я╗зя║Тя╗оя║зя║мя╗зя║╝тАкюаитАмя║о" я║Ня║│я║Шя╗оя▒Г я╗Ля╗ая╗░ я▓ия╗┤я╗КтАм тАля║Ня╗Яя║╕я║Оя╗бтАк ╪МтАмя╗ня║Гя║Яя╗ая╗░ я║Ня╗Яя║╕я╗Мя╗оя║П я║Ня╗╣я║│я║оя║Ня║Ля╗┤я╗ая╗┤я║ФтАк ╪МтАмя╗ня╣╢я║Г тАкюавтАмя║│ я╣╢я╗ЬтАкюаатАмя╗ия╗мя╗в я░▓ я║Ня│Мя╗ия║Оя╗Гя╗Ц я║Ня│Йя║Тя╗ая╗┤я║Ф я░▓тАм тАля╗Пя╗оя║н я╗ня╗Пя║░я▒Р я╗ня╗Ыя║Оя║Ся╗Ю я╗ня╗Чя╗ия║кя╗ля║Оя║н я╗н"я╗Ыя╗оя╗й я╗Уя▓Ся╗ня║п"тАк ╪МтАмя║гя╗┤я║Ъ я║Ня║│я║Шя╗Ш тАкюаетАмя║о я║Гя╗ня╗╗ тАкюабтАмя║йтАм тАл тАм

тАля║Ня╗зя╗Ия║о я║Ня│Мя╗ая║дя╗Ц я║ня╗Чя╗в тАк) ┘в┘атАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

тАл тАм

тАля╗ля║мя║Н я║│я╗мя╗отАк ╪МтАмя║Зя║л я╗ня║ня║й я░▓ я║Ня│Мя║оя║Яя╗К я║Ня│Мя║╕я║Оя║н я║Зя╗Яя╗┤я╗ктАк ┘д┘а :тАмя╗ня╗Яя║ктАкюагтАмя║НтАк) .тАмя║Ня│Мя║Шя║оя║Яя╗в(тАм тАля╗ля║мя║Н я║│я╗мя╗отАк ╪МтАмя║Зя║л я╗ня║ня║й я╗ля║мя║Н я║Ня╗Яя╗Ья╗╝я╗б я║Ся║Оя╗Яя║╝я╗Фя║дя║Ф тАк ┘в┘етАмя░▓ я║Ня│Мя║оя║Яя╗К я║Ня│Мя║╕я║Оя║н я║Зя╗Яя╗┤я╗ктАк) .тАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

тАл я╗Ля╗ая╗дтАкюагтАмя║О я║Гя╗е я╗ля║мя║Н я║Ня╗Яя╗Ья║Шя║Оя║П я╗гя╗ая║итАкюаитАмя║║ я╗Яя╗Мя║кя║У я╗Ыя║Шя║Р я║Ня╗Яя║Шя║Оя║ня╗│я║ж я║Ня│Мя╗оя║Ыя╗оя╗Х тАкюаТтАм┘Ая║О я╗гя║Ь┘Ая╗Ю я║Ч┘Ая║Оя║ня╗│я║жтАм тАля║Ня╗Яя╗Дя▒кя╗▒ я╗ня│Оя╗дя╗К я║Ня╗╖я╗зя║┤я║Оя║П я╗н"я╗Ыя║░я╗│я║кя║У я║Яя╗мя║Оя╗е я╗Ыя║╕я║Оя║Ля╗▓" я╗ня╗гя╗Дя╗ая╗К я║Ня╗╖я╗зя╗оя║Ня║н я╗ня╗гя╗Мя║кя╗е я║Гя╗Ы┘Ая▒ктАк.тАмтАм тАля║Ня╗з я╣╕я╗И тАкюавтАмя║о я║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘гтАмя╗гя╗ж я╗гя╗Шя║кя╗гя║Ф я║Ня│Мя║Жя╗Яя╣╝я╗Т я╗Яя╗ая╗Ья║Шя║Оя║П я║Ня│Мя║мя╗Ыя╗оя║н )я║Ня│Мя║Жя╗Яя╗Т(тАм тАл тАм

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‫ﺁﺻﻒ ﻭﺃﻓﻐﺎﻥ ﺑﺼﻮﺭﺓ ﺧﺎﺻﺔ‪.‬‬ ‫ﻭﳒﺪ ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﺃﻥ "ﻧﺒﻮﺧﺬﻧﺼ‪‬ﺮ" ﳌﺎ ﺃﺟﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ‬ ‫ﺍﻟﺸﺎﻡ ﳉﺄﺕ ﺑﻌﺾ ﺍﻟﻘﺒﺎﺋﻞ ﻣﻦ ﺃﻭﻻﺩ ﺁﺻﻒ ﻭﺃﻓﻐﺎﻥ ﺇﱃ ﺑﻼﺩ ﺍﻟﻌﺮﺏ‪،‬‬ ‫ﻭﻛﺎﻥ ﺍﻟﻌﺮﺏ ﻳﺪﻋﻮ‪‬ﻢ "ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ" ﻭ"ﺑﲏ ﺃﻓﻐﺎﻥ"‪.‬‬ ‫ﻼ ﻋﻦ‬ ‫ﻭﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٣٧‬ﻭ‪ ٣٨‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﻴﺎﻥ ﻣﺴﺘﻔﻴﺾ ﻧﻘ ﹰ‬ ‫ﻣﺆﻟﱢﻒ "ﳎﻤﻊ ﺍﻷﻧﺴﺎﺏ" ﻭﻋﻦ ﺍﳌﺴﺘﻮﰲ ﻣﺆﻟﱢﻒ "ﺗﺎﺭﻳﺦ ﻛﺰﻳﺪﺓ" ﺃﻥ ﺑﲏ‬ ‫ﺍﻷﻓﻐﺎﻥ ﻫﺆﻻﺀ ﻗﺪ ﺑﻠﹼﻐﻬﻢ ﺧﺎﻟ ‪‬ﺪ ﺑ ‪‬ﻦ ﺍﻟﻮﻟﻴﺪ ﺩﻋﻮ ﹶﺓ ﺍﻹﺳﻼﻡ ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﱯ‬ ‫ﻭﻛﺎﻧﻮﺍ ﻗﺪ ﺍﺳﺘﻮﻃﻨﻮﺍ ﺑﻼﺩ "ﻏﻮﺭ" ﺑﻌﺪ ﺣﺎﺩﺙ "ﻧﺒﻮﺧﺬﻧﺼ‪‬ﺮ"؛ ﻓﺤﻀﺮ‬ ‫ﺭﺅﺳﺎﺀ ﺍﻷﻓﻐﺎﻥ ﺇﱃ ﺍﻟﻨﱯ ﲢﺖ ﻗﻴﺎﺩﺓ ﻗﻴﺲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻦ ﺃﻭﻻﺩ‬ ‫ﻃﺎﻟﻮﺕ ﰲ ﺍﳉﻴﻞ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺜﻼﺛﲔ‪ ،‬ﻓﺴﻤ‪‬ﺎﻩ ﺍﻟﻨﱯ "ﻋﺒ ‪‬ﺪ ﺍﻟﺮﺷﻴﺪ" ‪-‬‬ ‫ﺐ "ﻗﻴﺲ" ﻋﺒﺪ ﺍﻟﺮﺷﻴﺪ ﺑﻄﺎﻟﻮﺕ‬ ‫ﺐ ﺍﻟﻜﺘﺎﺏ ﻧﺴ ‪‬‬ ‫ﻟﻘﺪ ﻭﺻﻞ ﻫﻨﺎ ﺻﺎﺣ ‪‬‬ ‫"ﺷﺎ ‪‬ﻭﻝ"‪ -‬ﻭﻟ ﱠﻘﺐ ﻫﺆﻻﺀ ﺍﻟﺮﺅﺳﺎ َﺀ ﺑـ "ﺑﻄﺎﻥ"‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺩﻓﹼﺔ‬ ‫ﺍﻟﺴﻔﻴﻨﺔ‪ .‬ﻭﺑﻌﺪ ﻣﺪﺓ ﺭﺟﻌﻮﺍ ﺇﱃ ﺑﻼﺩﻫﻢ ﻓﺒﺸ‪‬ﺮﻭﺍ ﻫﻨﺎﻟﻚ ﺑﺎﻹﺳﻼﻡ‪.‬‬ ‫ﺴﻪ "ﳐﺰﻥ ﺃﻓﻐﺎﱐ" ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٦٣‬ﺃﻥ‬ ‫ﺏ ﻧﻔ ِ‬ ‫ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺎ ِ‬ ‫ﻓﺮﻳﺪ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﻗﺎﻝ ﰲ ﻛﺘﺎﺑﻪ "ﺭﺳﺎﻟﺔ ﺍﻷﻧﺴﺎﺏ ﺍﻷﻓﻐﺎﻧﻴﺔ" ﻋﻦ ﺑﲏ‬ ‫ﺍﻷﻓﻐﻨﺔ ﺃﻭ ﺑﲏ ﺍﻷﻓﻐﺎﻥ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﳌﺎ ﺍﺳﺘﻮﱃ "ﻧﺒﻮﺧﺬﻧﺼ‪‬ﺮ" ﺍ‪‬ﻮﺳﻲ ﻋﻠﻰ ﺑﻼﺩ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﻟﺸﺎﻡ‬ ‫ﻭﺩﻣ‪‬ﺮ ﺃﻭﺭﺷﻠﻴﻢ ﹶﺃ ‪‬ﺳ ‪‬ﺮ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﺳﺘﻌﺒﺪﻫﻢ ﰒ ﻧﻔﺎﻫﻢ ﻋﻦ ﻭﻃﻨﻬﻢ‪،‬‬ ‫ﻭﺃﺧﺬ ﻣﻌﻪ ﻋﺪ‪‬ﺓ ﻣﻦ ﻗﺒﺎﺋﻠﻬﻢ ﺍﳌﺆﻣﻨﺔ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﳌﻮﺳﻮﻳﺔ‪ .‬ﻟﻘﺪ ﺃﻣ‪‬ﺮﻫﻢ ﺃﻥ‬ ‫ﻳﺘﺨﻠﹼﻮﺍ ﻋﻦ ﺩﻳﻦ ﺁﺑﺎﺋﻬﻢ ﻭﻳﻌﺒﺪﻭﻩ ﻛﺈﻟﻪ ﻣﻦ ﺩﻭﻥ ﺍﷲ؛ ﻭﻟﻜﻨﻬﻢ ﺭﻓﻀﻮﺍ‬ ‫ﺫﻟﻚ‪ ،‬ﻓ ﹶﻘ‪‬ﺘ ﹶﻞ ﻣﻦ ﺟﺮ‪‬ﺍﺀ ﺫﻟﻚ ﺃﻟﻔﲔ ﻣﻨﻬﻢ ﻣﻦ ﺃﻭﱄ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺬﻛﺎﺀ؛‬ ‫ﻭﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍﻟﺒﺎﻗﲔ ﺑﺄﻥ ﳜﺮﺟﻮﺍ ﻣﻦ ﺍﻟﺸﺎﻡ ﻭﺍﳌﻨﺎﻃﻖ ﺍﻟﱵ ﲣﻀﻊ ﻟﺴﻴﻄﺮﺗﻪ ﺇﱃ‬ ‫ﺟﻬﺔ ﺃﺧﺮﻯ؛ ﻓﺮﺣﻞ ﻗﺴ ‪‬ﻢ ﻣﻨﻬﻢ ﺑﺮﺋﺎﺳﺔ ﺳﻴﺪﻫﻢ ﻣﻦ ﺑﻼﺩ‬ ‫ﻒ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩﻫﻢ‬ ‫"ﻧﺒﻮﺧﺬﻧﺼ‪‬ﺮ" ﺇﱃ ﺟﺒﺎﻝ "ﻏﻮﺭ" ﻭﺍﺳﺘﻘﺮ‪‬ﻭﺍ ﻫﻨﺎﻟﻚ؛ ﻓ‪‬ﺘﻀﺎ ‪‬ﻋ ‪‬‬ ‫ﺱ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺑﲏ ﺁﺻﻒ ﻭﺑﲏ ﺃﻓﻐﺎﻥ‪.‬‬ ‫ﻳﻮﻣ‪‬ﺎ ﻓﻴﻮﻣ‪‬ﺎ‪ ،‬ﻭﲰ‪‬ﺎﻫﻢ ﺍﻟﻨﺎ ‪‬‬

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‫ﻭﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٦٤‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ﻳﻘﻮﻝ ﺍﳌﺆﻟﹼﻒ‪:‬‬ ‫"ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﳌﻮﺛﻮﻕ ‪‬ﺎ ﻣﺜﻞ "ﺗﺎﺭﻳﺦ ﺃﻓﻐﺎﱐ"‬ ‫ﻭ"ﺗﺎﺭﻳﺦ ﻏﻮﺭﻱ" ﻭﻏﲑﳘﺎ ﺃﻥ ﻣﻌﻈﻢ ﺍﻷﻓﻐﺎﻥ ﻫﻢ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪،‬‬ ‫ﻁ‪ .‬ﺑﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺇﻥ ﺑﻌﺾ ﺍﻷﻓﻐﺎﻥ ﻳﻌﺪ‪‬ﻭﻥ‬ ‫ﻭﺑﻌﻀﻬﻢ ﺃﻗﺒﺎ ﹲ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺃﺻﻞ ﻣﺼﺮﻱ‪ ،‬ﻭﻳ‪‬ﱪﻫﻨﻮﻥ ﻋﻠﻰ ﺩﻋﻮﺍﻫﻢ ﺑﻘﻮﳍﻢ ﺇﻥ ﺑﲏ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﳌﺎ ﺭﺟﻌﻮﺍ ﻣﻦ ﺃﻭﺭﺷﻠﻴﻢ ﺇﱃ ﻣﺼﺮ‪ ،‬ﺍﺭﲢﻞ ﺑﻨﻮ ﺍﻷﻓﻐﺎﻥ ﺇﱃ‬ ‫ﺍﳍﻨﺪ‪".‬‬ ‫ﻭﻭﺭﺩ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٦٤‬ﰲ ﺍﳌﺮﺟﻊ ﻧﻔﺴﻪ‪:‬‬ ‫ﻭﻳﻜﺘﺐ ﻓﺮﻳﺪ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﰲ ﺻﺪﺩ ﺍﺳﻢ "ﺃﻓﻐﺎﻥ" ﺃﻥ ﺑﻌﻀﻬﻢ ﻛﺘﺒﻮﺍ‬ ‫ﺃﻥ ﺑﲏ ﺍﻷﻓﻐﺎﻥ ﻣﺎ ﺑﺮﺣﻮﺍ ﺑﻌﺪ ﺟﻼﺋﻬﻢ )ﻣﻦ ﺍﻟﺸﺎﻡ( ﻳﺬﻛﺮﻭﻥ ﻭﻃﻨـﻬﻢ‬ ‫ﺍﳊﺒﻴﺐ‪ ،‬ﻭﻳﺘﺄﻭ‪‬ﻫﻮﻥ ﻭﻳﺒﻜﻮﻥ ﻋﻠﻰ ﻓﺮﺍﻗﻬﻢ ﺇﻳ‪‬ﺎﻩ؛ ﻓﻠﺬﻟﻚ ﺩ‪‬ﻋﻮﺍ ﺑــ‬ ‫"ﺍﻷﻓﻐﺎﻥ"‪ .‬ﻭﺍﻟﺮﺃﻱ ﻧﻔﺴﻪ ﻳ‪‬ﺒﺪﻳﻪ ‪ .Sir John Malcolm‬ﺭﺍﺟِـﻊ ﻛﺘﺎﺑـﻪ‬ ‫‪.History of Persia, Vol. 1 page 101‬‬

‫ﻭﻭﺭﺩ ﰲ ﺍﻟﺼﻔﺤﺔ ‪ ٦٣‬ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ‪" :‬ﻳﻘﻮﻝ ﻣﻬﺎﺑﺖ ﺧـﺎﻥ‪:‬‬ ‫ﺏ ﻳﻄﻠﻘـﻮﻥ‬ ‫ﲟﺎ ﺃﻥ ﻫﺆﻻﺀ ﻛﺎﻧﻮﺍ ﺗﻮﺍﺑ ‪‬ﻊ ﻭﻟﻮﺍﺣﻖ ﻟﺴﻠﻴﻤﺎﻥ ‪ ،‬ﻓﺎﻟﻌﺮ ‪‬‬ ‫ﻋﻠﻴﻬﻢ ’ﺍﻟﺴﻠﻴﻤﺎﻧﻴـﲔ‘‪".‬‬ ‫ﻭﺟﺎﺀ ﰲ ﺍﻟﺼﻔﺤﺔ ‪:٦٥‬‬ ‫"ﺇﻥ ﻣﺆﺭ‪‬ﺧﻲ ﺍﻟﺸﺮﻕ ﻛﻠﻬﻢ ﺗﻘﺮﻳﺒ‪‬ﺎ ﻣﺘ‪‬ﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺷﻌﺐ ﺍﻷﻓﻐﺎﻥ‬ ‫ﻱ ﺑﻌﺾ‬ ‫ﺃﻧﻔﺴﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄ‪‬ﻢ ﻣﻦ ﺃﺻﻞ ﻳﻬﻮﺩﻱ؛ ﻭﻟﻘﺪ ﺗﺒﻨ‪‬ﻰ ﻫﺬﺍ ﺍﻟﺮﺃ ‪‬‬ ‫ﺤﺎ‪...‬‬ ‫ﺍﳌﺆﺭ‪‬ﺧﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺃﻳﻀ‪‬ﺎ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﺭﺟﺢ‪ ،‬ﺍﻋﺘـﱪﻭﻩ ﺻـﺤﻴ ‪‬‬ ‫ﻫﺬﺍ‪ ،‬ﻭﺇﻥ ﻋﺎﺩﺓ ﺍﻷﻓﻐﺎﻥ ﺑﺘﺴﻤﻴﺔ ﺃﺑﻨﺎﺋﻬﻢ ﺑﺄﲰﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻫـﻲ ﺑـﺴﺒﺐ‬ ‫ﺇﺳﻼﻣﻬﻢ‪".‬‬ ‫ ﻭﺫﻟﻚ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻠﻤﺔ "ﺃﻓﻐﺎﻥ" ﻣﺮﻛﺒ ﹰﺔ ﻣﻦ ﻛﻠﻤﺘﲔ ﻓﺎﺭﺳﻴﺘﲔ ﳘﺎ "ﺁﻩ" ﻭ "ﻓﹸﻐﺎﻥ"‬ ‫ﻭﻣﻌﻨﺎﳘﺎ‪ :‬ﺍﻟﺘﺄﻭﻩ ﻭﺍﻟﺒﻜﺎﺀ‪) .‬ﺍﳌﺘﺮﺟﻢ(‬

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‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﺬﻱ ﺃﺑﺪﺍﻩ ﺍﳌﺘﺮﺟﻢ "ﺑﺮ‪‬ﺎﺭﺩ ﺩﻭﺭﺍﻥ" ﻻ ﻳﺪﻋﻤﻪ‬ ‫ﺩﻟﻴﻞ‪ ،‬ﺇﺫ ﺇﻥ ﻣﻌﻈﻢ ﺍﻟﺸﻌﻮﺏ ﺍﳌﺴﺘﻮﻃﻨﺔ ﰲ ﴰﺎﻝ ﻏﺮﰊ "ﺑﻨﺠﺎﺏ" ﻫﻲ‬ ‫ﻫﻨﺪﻳﺔ ﺍﻷﺻﻞ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﻨﻘﺖ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻟﻴـﺴﺖ ﺃﲰـﺎﺅﻫﻢ‬ ‫ﻛﺄﲰﺎﺀ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻮﺿﺢ ﺟﻠ‪‬ﻴﺎ ﺃﻥ ﺩﺧﻮﻝ ﻗﻮ ٍﻡ ﰲ ﺍﻹﺳـﻼﻡ‬ ‫ﻟﻴﺲ ﻣﺪﻋﺎﺓ ﻟﺘﺴﻤﻴﺘﻬﻢ ﺑﺄﲰﺎﺀ ﺍﻟﻴﻬﻮﺩ‪.‬‬ ‫ﻭﻳﻀﻴﻒ ﺍﳌﺆﻟﻒ ﻗﺎﺋﻼ‪" :‬ﻫﺬﺍ‪ ،‬ﻭﺇﻥ ﻣﻼﻣﺢ ﺍﻷﻓﻐﺎﻥ ﻟﺘ‪‬ﺸﺒﻪ ﻣﻼﻣـﺢ‬ ‫ﻼ! ﻭﻟﻘﺪ ﺳﻠﹼﻢ ﺑﺬﻟﻚ ﺣﱴ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﻌﲑﻭﻥ‬ ‫ﺍﻟﻴﻬﻮﺩ ﺷﺒﻬ‪‬ﺎ ﻣﺬﻫ ﹰ‬ ‫ﺃﺩﱏ ﺍﻫﺘﻤﺎﻡ ﻻﺩ‪‬ﻋﺎﺀ ﺍﻷﻓﻐﺎﻥ ﺑﻜﻮ‪‬ﻢ ﻣﻦ ﺃﺻﻞ ﻳﻬـﻮﺩﻱ‪ .‬ﻭﺇﻥ ﻫـﺬﺍ‬ ‫ﺍﻟﺘﺸﺎﺑﻪ ﻟﻴﻜﻔﻲ ﺩﻻﻟ ﹰﺔ ﻋﻠﻰ ﻛﻮ‪‬ﻢ ﻣﻦ ﺃﺻﻞ ﻳﻬـﻮﺩﻱ‪ .‬ﻭﻣـﺎ ﻗﺎﻟـﻪ‬ ‫‪ Sir John Malcolm‬ﺬﺍ ﺍﻟﺼﺪﺩ ﻫﻮ ﻛﺎﻵﰐ‪ :‬ﻻ ﺷﻚ ﺃﻥ ﺍﺩ‪‬ﻋﺎﺀ ﺍﻷﻓﻐﺎﻥ‬ ‫ﺑﺎﳓﺪﺍﺭﻫﻢ ﻣﻦ ﺍﻟﺴﻼﻟﺔ ﺍﻟﺸﺮﻳﻔﺔ )ﺃﻱ ﺍﻟﻴﻬﻮﺩ( ﺍﺩﻋﺎﺀ ﻣﺸﻜﻮﻙ ﻓﻴﻪ ﺟﺪ‪‬ﺍ‪،‬‬ ‫ﻏﲑ ﺃﻧﻪ ﻳﺘﻀﺢ ﺟﻠ‪‬ﻴﺎ ﻣﻦ ﻭﺟﻮ ِﻫﻬﻢ ﻭﻣﻼﳏﻬﻢ ﻭﻣﻌﻈ ِﻢ ﺗﻘﺎﻟﻴﺪﻫﻢ ﺃ‪‬ـﻢ‬ ‫ﺷﻌﺐ ﳐﺘﻠﻒ ﻋﻦ ﺍﻟﻔﺮﺱ ﻭﺍﻟﺘـﺘﺮ ﻭﺍﳍﻨﻮﺩ‪ .‬ﻭﻳﺒﺪﻭ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﻷﻣـﺮ‬ ‫ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺆﻛﺪ ﻋﻠﻰ ﺻﺤﺔ ﺫﻟﻚ ﺍﻻﺩﻋﺎﺀ ﺍﻟﺬﻱ ﺗ‪‬ﻌﺎﺭﺿﻪ ﻛﺜﲑ ﻣﻦ‬ ‫ﺍﳊﻘﺎﺋﻖ ﺍﻟﻘﻮﻳﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﳒﺪ ﻋﻠﻴﻪ ﺃﻱ ﺩﻟﻴﻞ ﻭﺍﺿﺢ‪ .‬ﻓﻠﻮ ﺃﻥ ﺗـﺸﺎ‪‬ﺑ ‪‬ﻪ‬ ‫ﺍﳌﻼﻣ ِﺢ ﻭﺍﳍﻴﺌ ِﺔ ﺑﲔ ﺷﻌﺒﲔ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳﺆﺩ‪‬ﻱ ﺇﱃ ﻧﺘﻴﺠﺔ ﻣﺎ‪ ،‬ﻓﻤﻦ ﺍﳌﺆﻛﹼﺪ‬ ‫ﺃﻥ ﺍﻟﻜﺸﻤﲑﻳـﲔ ﻫﻢ ﻣﻦ ﺃﺻﻞ ﻳﻬﻮﺩﻱ ﻟﺘﺸﺎ‪‬ﺑ ِﻪ ﻣﻼ ِﳏﻬﻢ ﺑﺎﻟﻴﻬﻮﺩ‪ .‬ﻭﱂ‬ ‫ﻳﺬﻛﺮ ﺫﻟﻚ ‪ Bernier‬ﻓﻘﻂ‪ ،‬ﺑﻞ ﻳﺴﻠﹼﻢ ﺑﺬﻟﻚ ‪ Forster‬ﻭﺭﲟﺎ ﺍﻵﺧـﺮﻭﻥ‬ ‫ﺃﻳﻀ‪‬ﺎ‪ ...‬ﻭﻣﻊ ﺃﻥ ‪ Forster‬ﱂ ﻳﺼﺪ‪‬ﻕ ﺑﺮﺃﻱ ‪ Bernier‬ﻏﲑ ﺃﻧﻪ ﻳﻌﺘـﺮﻑ‬ ‫ﺑﺄﻧﻪ ﻗﺪ ﺷﻌﺮ ﺃﺛﻨﺎﺀ ﺇﻗﺎﻣﺘﻪ ﺑﲔ ﺍﻟﻜﺸﻤﲑﻳـﲔ ﻭﻛﺄﻧﻪ ﻳ‪‬ﻘﻴﻢ ﺑﲔ ﻗﺒﻴﻠﺔ ﻣﻦ‬ ‫ ‬ ‫ﺍﻟﻴﻬﻮﺩ‪".‬‬ ‫ﻭﻭﺭﺩ ﰲ ﻛﺘﺎﺏ‪ Dictionary of Geography, by A.K. Johnston :‬ﰲ‬ ‫ﺍﻟﺼﻔﺤﺔ ‪ ٢٥٠‬ﲢﺖ ﻟﻔﻆ "ﻛﺸﻤﲑ" ﻣﺎ ﺗﻌﺮﻳﺒﻪ‪:‬‬ ‫ ﺍﻧﻈﺮ ﺍﳌﻠﺤﻖ ﺭﻗﻢ ‪) ٢١‬ﺍﳌﺘﺮﺟﻢ(‬

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тАля║┐я║ия║Оя╗б я║Ня│Йя║Ья║ФтАк┘Р ╪МтАмя╗г я╣╛я╗Ю ┘Пя║А я║Ня╗Яя║оя║Яя╗оя╗Я┘Ая║Ф╪Ы я╗ня╗з┘Ая║┤я║Оя║Ея╗ля╗втАм тАл"я║│ я╣╝я╗Ья║ОтАкюаХтАмя║О я╗Гя╗оя║Ня╗Э я║Ня╗Яя╗Шя║Оя╗гя║ФтАк┘Р ╪МтАмтАм тАля╗гя╗Ья║Шя╗дя╗╝я║Х я║Ня│Йя║┤я╗в я▓ия╗┤я╗╝я║ХтАкюаб ╪МтАмя║╖ тАкюайтАмя╗в я║Ня╗Яя╗Мя║оя║Ня╗зя▓Ф я░▓ я║Чя╗Ш тАкюайтАмя╗оя║▒тАк .тАмя╗ня╗ля╗в я░▓ я║Гя║╖я╗Ья║Оя│Ня╗втАм тАл тАм тАля╗ня╗гя╗╝я│Пя╗мя╗в я╗│я║╕я║Тя╗мя╗оя╗е я║Ня╗Яя╗┤я╗мя╗оя║й я▓дя║О тАкюагтАмя╗гя║О"тАк.тАмтАм тАля╗ня╗Чя║к я╗зтАкюабтАмя║╕я║о я░▓ я║Яя║оя╗│я║кя║У тАк Civil & Military GazetteтАмя║Ня╗Яя║╝я║Оя║йя║ня║У я░▓ тАк┘в┘гтАмтАм тАля╗зя╗оя╗Уя╗дя▒к тАк┘б┘и┘й┘итАмя╗б я╗ня░▓ я║Ня╗Яя║╝я╗Фя║дя║Ф тАк ┘дтАмя╗гя╗Шя║Оя╗Э я║Ся╗Мя╗ия╗оя║Ня╗е )я║Ня╗Яя║╕я╗Мя╗оя║П я║Ня╗Яя║┤я╗оя║Ня║Чя╗┤я╗оя╗етАм тАля╗ня║Ня╗╡я╗Уя║оя╗│я║кя╗│я╗оя╗е( я║Яя║Оя║А я╗Уя╗┤я╗ктАк:тАмтАм тАля╗Яя╗Шя║к я║Чя╗ая╗Шя╣╝я╗┤я╗ия║О я╗гя╗Шя║О я╣░я╗╗ я╗ЧтАкюаетАмя╗┤ тАкюагтАмя╗дя║О я║╖тАкюамтАмя╗┤ я╣░я╗Шя║О я╗Яя╗ая╗Ря║Оя╗│я║ФтАк ╪МтАмя╗Чя║к я╣╕я║Гя╗Яя╗Шя╗▓ я░▓ я║Ня│Йя╗ая║┤я║Ф я║Ня╗╖я║зя▓Ся║У я░▓тАм тАля╗Уя║оя╗Й я║Ня╗Яя║Шя║Оя║ня╗│я║ж я║Ня╗Яя╗Дя║Тя╗┤я╗Мя╗▓ я╗Яя╗║я╗зя║┤я║Оя╗е я║Ня╗Яя║Шя║Оя║Ся╗К я╗Яя╗ая║ая╗дя╗Мя╗┤я║Ф я║Ня╗Яя▒кя╗│я╗Дя║Оя╗зя╗┤я║ФтАк ╪МтАмя╗ня║Ня╗Яя║мя╗▒тАм тАля║│я╗┤тАкюабтАмя╗М тАкюаатАмя║оя║╜ я░▓ я║Ня╗Яя║кя╗ня║ня║У я║Ня╗Яя║╕я║Шя╗оя╗│я║Ф я╗Яя╗ая║ая╗ия║Ф я║Ня╗Яя║Тя║дя╗оя║Щ я░▓ я║Ня╗Яя║Шя║Оя║ня╗│я║ж я║Ня╗Яя╗Дя║Тя╗┤я╗Мя╗▓тАм тАля╗╝ я╗Уя╗┤я╗дя║О я╗│я╗ая╗▓тАк:тАмтАм тАля╗Яя╗║я╗зя║┤я║Оя╗е╪Ы я╗ня║Зя╗зя╗ия║О я╗зтАкюабтАмя║┤я║атАкюаетАмя╗Ю я║ля╗Яя╗Ъ я║Ня│Мя╗Шя║Оя╗Э я╗Ыя║Оя╗г я╣░тАм тАлтАк ....тАмя║Зя╗е я║Гя║гя╗оя║Ня╗Э я║│я╗Ья║Оя╗е я║Ня│Кя║кя╗ня║й я║Ня╗Яя╗Ря║оя║Ся╗┤я║Ф я║Ня│Ня╗ия║кя╗│я║Ф я║Ня│Мя╗Мя║оя╗ня╗Уя▓Ф я║Ся║Тя╗Дя║Оя╗е я║Гя╗нтАм тАля║Ся╗Ья╗Дя║Оя╗е я╗гтАкюабтАмя║кя╗нтАкюаетАмя╗з я╣▓я║Ф я░▓ я╗Ыя║Шя║Р я║Ня╗Яя║Шя║Оя║ня╗│я║ж я║Ня╗Яя╗Шя║кя│Эя║ФтАк .тАмя╗ня╗Яя╗Шя║к я▓вя║кя║Щ я╗ля▓Ся╗ня║йя╗ня║Чя║▓тАм тАля╗ня╗гя║Жя║нтАкюаетАмя║зя╗о я║Ня╗╣я║│я╗Ья╗ия║кя║н я║Ня╗╖я╗Ля╗Ия╗в я╗Ля╗ж я╗Гя╗оя║Ня║Ля╗Т я╗Ыя║Ья▓Ся║У я│Ня║Жя╗╗я║А я║Ня╗Яя╗Шя╗оя╗бтАк .тАмя╗Ыя║Оя╗зя║ЦтАм тАля╗ля║мя╗й я║Ня│Йя║Тя║Оя╗Э я║Ня╗Яя╗оя╗Ля║о я╣╕я║У я╗П тАкюабтАмя▓С я║Ня│Мя║┤я╗Ья╗оя╗зя║Ф я║ЧтАкюабтАмя╗М тАкюаатАмя║оя╗С я░▓ я║Ня╗╖я║пя╗гя╗ия║Ф я║Ня│Мя║Шя╗оя║│тАкюаетАмя╗Дя║Ф я║Ся║Оя║│я╗втАм тАля╗Ъ я║Гя╗етАм тАл"я║ня╗ня╗й"тАк ╪МтАмя╗ня╗Ыя║Оя╗е я║│я╗Ья║Оя╗е я╗ля║мя╗й я║Ня│Мя╗ия╗Дя╗Шя║Ф я╗│я║┤я╗дтАкюаитАмя╗оя╗е "я║ня╗ля╗┤я╗ая║Ф"тАк .тАмя╗ня╗╗ я║╖ тАкюаетАмтАм тАл"я║ня╗ля╗┤я╗ая║Ф" я║Гя╗н "я║Ня╗Яя║Тя╗Дя║Оя╗е" я╗ля║Жя╗╗я║А я╗Ыя║Оя╗зя╗оя║Н я║│я║Оя╗Ыя╗ия▓Ф я╗ля╗ия║Оя╗Щ я╗Чя║Тя╗Ю я║Гя╗▒ я║Гя║Ыя║о я╗Яя╗╕я╗Уя╗Ря║Оя╗е╪ЫтАм тАля╗ня║Гя╗гя║О я║Ня╗Яя╗┤я╗оя╗б я╗Уя║Ия╗е я▓ия╗┤я╗К я║Ня╗╖я╗Уя╗Ря║Оя╗е тАкюабтАмя╗│ тАкюаатАмя╗М тАкюайтАмя║кя╗ня╗е я╗гя╗ж "я║Ня╗Яя║Тя╗Дя║Оя╗е" я╗Яя╗Ья╗оя╗е я║Ня╗╖я╗Уя╗Ря║Оя╗етАм тАля╗│я║Шя╗Ья╗ая╗дя╗оя╗е я║Ня╗Яя╗ая╗Ря║Ф я║Ня╗Яя║Тя╗Дя║Оя╗зя╗┤я║Ф я║Гя╗▒ "я║Ся║╕я║Шя╗о"╪Ы я╗ня╗Яя╗ЬтАкюаетАмя╗ия╗мя╗в я║Гя╗▒ я║Ня╗╖я╗Уя╗Ря║Оя╗е я╗╗ я╗│тАкюабтАмя╗Шя║отАкюаетАмя╗ня╗етАм тАля║Ся║Дя╗│тАкюаетАмя║Ф я╗Чя║оя║Ня║Ся║Ф я╗гя╗К я║Ня╗Яя║Тя╗Дя║Оя╗етАк ╪МтАмя╗ня╗│я║ктАкюаетАмя╗Ля╗оя╗е я║Ся║ДтАкюаХтАмя╗в я╗гя╗ж я║Ся▓П я║Зя║│я║оя║Ня║Ля╗┤я╗ЮтАк ╪МтАмя║Гя╗▒ я╗гя╗ж я║Гя╗ня╗╗я║йтАм тАля║Гя╗ня╗Яя║Мя╗Ъ я║Ня╗Яя╗Дя╗оя║Ня║Ля╗Т я║Ня╗Яя▒╡ я╗Чя║Оя╗б я║Ня│Мя╗ая╗Ъ "я╗зя║Тя╗оя║зя║мя╗зя║╝тАкюаитАмя║о" я║Ся║Дя║│я║оя╗ля║О я╗ня╗зя╗Фя╗┤я╗мя║О я║Зя▒Г я║Ся║Оя║Ся╗ЮтАк.тАмтАм тАля║Гя╗гя║О я║Ня╗╡я╗етАк ╪МтАмя╗Уя║Ия╗е я║Ня│Йя╗дя╗┤я╗К я╗Чя║к я║Ня║ЧтАкюаетАмя║ия║мя╗ня║Н "я║Ся║╕я║Шя╗о" я╗Яя╗Р я╣░я║Ф я│Ня╗в╪Ы я╗ня╗Ыя╗ая╗мя╗в я│Ья╗Ая╗Мя╗оя╗етАм тАля╗Яя║кя║│я║Шя╗оя║н я╗ня╗Гя▓П я╗│я║┤я╗дтАкюаетАмя╗оя╗зя╗к "я║Ся╗Ья╗Дя║Оя╗е я╗ня║Ня▒Д" я║Ня╗Яя║мя╗▒ я║Чя║╕я║Тя╗к я╗гя╗Мя╗И тАкюабтАмя╗в я╗гя║Тя║Оя║йя║Ля╗ктАм тАл я║Ня╗зя╗Ия║о я║Ня│Мя╗ая║дя╗Ц я║ня╗Чя╗в тАк) ┘в┘втАмя║Ня│Мя║Шя║оя║Яя╗в(тАм

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‫ﺾ ﻣﺒﺎﺩﺋﻪ‬ ‫ﺃﺣﻜﺎ ‪‬ﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻮﺳﻮﻳﺔ ﺷﺒ ‪‬ﻬﺎ ﻋﺠﻴ‪‬ﺒﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺸﺒﻪ ﺑﻌ ‪‬‬ ‫ﺍﻷﺧﺮﻯ ﺗﻘﺎﻟﻴ ‪‬ﺪ ﺍﻟﺸﻌﻮﺏ ﺍﻟﺮﺍﺟﺒﻮﺗﻴﺔ ﻭﻋﺎﺩﺍ‪‬ﺎ ﺃﻳﻀ‪‬ﺎ‪.‬‬ ‫‪ ....‬ﻭﺇﺫﺍ ﺗﺪﺑﺮﻧﺎ ﺍﻷﻣﺮ‪ ،‬ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻵﺛﺎﺭ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ‪ ،‬ﺗﺒ‪‬ﻴ ‪‬ﻦ ﻟﻨﺎ ﺃﻥ‬ ‫ﻕ‬ ‫ﺷﻌﺐ "ﺍﻟﺒﻄﺎﻥ" ﳝﻜﻦ ﺗﻘﺴﻴﻤﻪ ﺇﱃ ﻗﺴﻤﲔ ﻛﺒﲑﻳﻦ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺍﻟ ِﻔﺮ ‪‬‬ ‫ﻭﺍﻟﻄﻮﺍﺋﻒ ﺍﳍﻨﺪﻳﺔ ﺍﻷﺻﻞ ﻣﺜﻞ "ﻭﺯﻳﺮﻱ" ﻭ"ﺁﻓﺮﻳﺪﻱ" ﻭ"ﺃﻭﺭﻙ ﺯﺋﻲ"‬ ‫ﻼ ﻣﻦ ﺍﻟﺸﻌﻮﺏ‬ ‫ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﻷﻓﻐﺎﻥ ﺍﻟﺬﻳﻦ ﻳﺪ‪‬ﻋﻮﻥ ﺑﺄ‪‬ﻢ ﺃﺻ ﹰ‬ ‫ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺸﻜﹼﻠﻮﻥ ﺍﻷﻛﺜﺮﻳﺔ ﺑﲔ ﺳﻜﺎﻥ ﻫﺬﻩ ﺍﳌﻨﻄﻘﺔ‬ ‫ﺍﳌﺴﻤﺎﺓ ﺑـ "ﺳﺮﺣﺪ"‪.‬‬ ‫ﻭﻣﻦ ﺍﳌﻤﻜﻦ‪ ،‬ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﺃ‪‬ﻢ ﻗﺪ ﺍﺗ‪‬ﻔﻘﻮﺍ ﲨﻴ ‪‬ﻌﺎ ﻋﻠﻰ ﻭﺿﻊ‬ ‫"ﺑﻜﻄﺎﻥ ﻭﺍﱄ" ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻮﻃﲏ ﻏﲑ ﺍﳌﺪﻭ‪‬ﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﳒﺪﻩ‬ ‫ﺧﻠﻴﻄﹰﺎ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻮﺳﻮﻳﺔ ﻭﺗﻘﺎﻟﻴ ِﺪ ﺷﻌﺐ "ﺭﺍﺟﺒﻮﺕ"‬ ‫ﻭﻋﺎﺩﺍِﺗﻬﻢ ﺍﻟﱵ ﻫﻲ ﺑﺪﻭﺭﻫﺎ ﻣﻌ ‪‬ﺪﻟ ﹲﺔ ﻭﻣﻬ ﱠﺬﺑﺔ ﺑﺘﺄﺛﲑ ﺍﻟﻄﻘﻮﺱ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬ ‫ﻭﺍﻷﻓﻐﺎﻥ ‪ -‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺪﻋﻮﻥ ﺃﻧﻔﺴﻬﻢ "ﺍﻟ ‪‬ﺪﺭ‪‬ﺍﻧﻴـﲔ"‬ ‫ﻣﻨﺬ ﺗﺄﺳﻴﺲ ﺍﻟﺴﻠﻄﻨﺔ ﺍﻟﺪﺭﺍﻧﻴﺔ ﺃﻱ ﻣﻨﺬ ‪ ١٥٠‬ﺳﻨﺔ ‪ -‬ﻳﻘﻮﻟﻮﻥ ﺇ‪‬ﻢ ﰲ‬ ‫ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺃﻭﻻﺩ ﺍﻟﺸﻌﻮﺏ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ‪ ،‬ﻭﺃﻥ ﻧﺴﺒﻬﻢ ﻳﺒﺪﺃ ﻣﻦ "ﻛﺶ"‬ ‫)ﻗﻴﺲ( ﺍﻟﺬﻱ ﻟﻘﹼﺒﻪ ﳏﻤ ‪‬ﺪ )ﺭﺳﻮﻝ ﺍﷲ ( ﺑـ "ﺑﻄﺎﻥ"‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ‬ ‫ﺱ ﰲ ﺃﻣﻮﺍﺝ‬ ‫ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ "ﺩﹼﻓﺔ ﺍﻟﺴﻔﻴﻨﺔ"‪ ،‬ﺇﺫ ﻛﺎﻥ ﻋﻠﻰ ﻗﻴﺲ ﺃﻥ ﻳﻘﻮﺩ ﺍﻟﻨﺎ ‪‬‬ ‫ﺍﻹﺳﻼﻡ ﻗﻴﺎﺩ ﹶﺓ ﺍﻟﺴﻔﻴﻨﺔ‪.‬‬ ‫‪ ....‬ﻭﺇﻧﻨﺎ ﻟﻮ ﱂ ﻧﻌﺘﺮﻑ ﺑﺄﻳﺔ ﺻﻠﺔ ﻋﺮﻳﻘﺔ ﻟﻸﻓﻐﺎﻥ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ‪،‬‬ ‫ﻟﻜﺎﻥ ﺻﻌﺒ‪‬ﺎ ﻋﻠﻴﻨﺎ ﺟﺪ‪‬ﺍ ﺃﻥ ﻧﻔﺴﺮ ﺳﺒﺐ ﺍﻷﲰﺎﺀ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻟﺮﺍﺋﺠﺔ‬ ‫ﻓﻴﻬﻢ ﺑﻜﺜﺮﺓ؛ ﻭﺍﻷﺷ ‪‬ﺪ ﺗﻌﻘﻴ ‪‬ﺪﺍ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﻧﺒﲔ ﺳﺒ‪‬ﺒﺎ ﻟﺮﻭﺍﺝ ﻃﻘﻮﺱ‬ ‫ﻳﻬﻮﺩﻳﺔ ﺃﺧﺮﻯ ﰲ ﺍﻷﻓﻐﺎﻥ ﻣﺜﻞ ﺍﻻﺣﺘﻔﺎﻝ ﺑﻌﻴﺪ ﺍﻟﻔﺼﺢ‪ .‬ﺇﻥ ﺃﻫﻞ ﻗﺒﻴﻠﺔ‬ ‫"ﻳﻮﺳﻒ ﺯﺋﻲ" ﺍﻷﻓﻐﺎﻧﻴﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺪﺭﻛﻮﺍ ﺣﻘﻴﻘﺔ ﻋﻴﺪ ﺍﻟﻔﺼﺢ ﺍﻟﺬﻱ‬ ‫ﳛﺘﻔﻠﻮﻥ ﺑﻪ؛ ﻏﲑ ﺃﻥ ﺍﺣﺘﻔﺎﳍﻢ ﻫﺬﺍ ﻳﺆﻛﺪ‪ ،‬ﻋﻠﻰ ﺍﻷﻗﻞ‪ ،‬ﺃﻧﻪ ﺗﻘﻠﻴﺪ ﻟﻌﻴﺪ‬ ‫ﺍﻟﻔﺼﺢ ﻋﺠﻴﺐ ﻭﻣﺪﻫﺶ‪.‬‬

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‫ﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻷﻓﻐﺎﻧﻴﺔ‪ ،‬ﱂ ﳒﺪ‬ ‫ﻛﺬﻟﻚ ﺇﺫﺍ ﱂ ﻧ‪‬ﺼﺪ‪‬ﻕ ﻭﺟﻮﺩ ﺍﻟﺼﻼ ِ‬ ‫ﻼ ﻟﺬﻟﻚ ﺍﻹﺻﺮﺍﺭ ﺍﻟﺬﻱ ﻳﺘﻤﺴ‪‬ﻚ ﺑﻪ ﲨﻴﻊ ﺍﻷﻓﻐﺎﻥ ﺍﳌﺴﺘﻨﲑﻳﻦ‬ ‫ﺗﻌﻠﻴ ﹰ‬ ‫ﺍﳌﺜﻘﻔﲔ ﻋﻠﻰ ﺻﺤﺔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ؛ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳ‪‬ﺒﻴ‪‬ﻦ ﺑﻮﺿﻮﺡ ﺃﻧﻪ ﻻﺑ ‪‬ﺪ‬ ‫ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﲦﺔ ﺃﺳﺎﺱ ﺣﻘﻴﻘﻲ ﻟﺼﺪﻕ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪.‬‬ ‫ﻭﻳﺮﻯ ‪ Bellew‬ﺃﻥ ﺻﺤﺔ ﺍﻟﺼﻼﺕ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺃﻣﺮ ﳑﻜﻦ؛ ﻏﲑ ﺃﻧﻪ‬ ‫ﻳ‪‬ﺼﺮ‪‬ﺡ ﺃﻧﻪ ﻳﻮﺟﺪ‪ ،‬ﺑﲔ ﺍﻟﻔﺮﻭﻉ ﺍﻷﻓﻐﺎﻧﻴﺔ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻜﱪﻯ ﺍﻟﱵ ﺗﺪ‪‬ﻋﻲ‬ ‫ﻉ ﻭﺍﺣﺪ ﻋﻠﻰ ﺍﻷﻗﻞ ﻳ‪‬ﺴ ‪‬ﻤﻰ "ﺳﺎﺭﺍﺑﻮﺭ"؛‬ ‫ﺍﻧﺘﺴﺎ‪‬ﺎ ﺇﱃ "ﻗﻴﺲ"‪ ،‬ﻓﺮ ‪‬‬ ‫ﻭﻛﻠﻤﺔ "ﺳﺎﺭﺍﺑﻮﺭ" ﺗﺮﲨﺔ ﺑﻠﻐﺔ "ﺑﺸﺘﻮ" ﻟﻼﺳﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳ‪‬ﻄﻠﹶﻖ ﰲ‬ ‫ﺍﻟﻘﺪﱘ ﻋﻠﻰ ﺃﺣﺪ ﻓﺮﻋ‪‬ﻲ ﻗﺒﻴﻠﺔ "ﺭﺍﺟﺒﻮﺕ"‪ ،‬ﻭﻫﻮ ﻓﺮﻉ " ‪‬ﺳﻮﺭﺝ ‪‬ﺑ‪‬ﻨﺴﻲ"‬ ‫ﺍﻟﺬﻱ ﻣﻌﺮﻭﻑ ﻋﻨﻪ ﺃﻧﻪ ﺍﻧﺘﻘﻞ ﺇﱃ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﺍﺳﺘﻘﺮ ﻫﻨﺎﻙ ﺑﻌﺪ ﺍ‪‬ﺰﺍﻣﻪ‬ ‫ﺑﻴﺪ ﻓﺮﻉ "ﺷﻨﺪﺭ ﺑﻨﺴﻲ" ﰲ ﺣﺮﺏ "ﻣﻬﺎ ‪‬ﺎﺭﺕ"‪ .‬ﻭﻋﻠﻴﻪ ﻓﻤﻦ ﺍﳌﻤﻜﻦ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻓﻐﺎﻥ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﺍﺧﺘﻠﻄﻮﺍ ﺑـ "ﺭﺍﺟﺒﻮﺕ"‬ ‫ﺖ ﺃﺭﻯ ﺩﻭﻣ‪‬ﺎ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﺍﳊﻞ ﺍﻷﻧﺴﺐ ﻭﺍﻷﻏﻠﺐ‬ ‫ﺍﻟﻘﺪﺍﻣﻰ‪ .‬ﻭﻣﺎ ﺯﻟ ‪‬‬ ‫ﻟﻠﹸﻐ ِﺰ ﺃﺻ ِﻞ ﺍﻷﻓﻐﺎﻥ ﻭﻧﺴِﺒﻬﻢ‪.‬‬ ‫ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻷﻓﻐﺎﻥ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻳﺮﻭﻥ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ‬ ‫ﻭﺍﻟﺮﻭﻳ‪‬ﺔ‪ ،‬ﺃ‪‬ﻢ ﻣﻦ ﺷﻌﺐ ﺍﷲ ﺍﳌﺨﺘﺎﺭ ﺃﹶﻱ ِﻣﻦ ‪‬ﻭﻟﺪ ﺇﺑﺮﺍﻫﻴﻢ‪"....‬‬ ‫ﻻﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﱵ ﺍﻗﺘﺒﺴﺘﻬﺎ ﻣﻦ ﹸﻛﺘﺐ ﺃﺑﺮﺯ ﺍﳌﺆﻟﹼﻔﲔ ﺇﺫﺍ‬ ‫ﻱ ﻣﻨﺼﻒ ﻧﻈﺮ ﹰﺓ ﺷﺎﻣﻠﺔ ﻟ ‪‬ﻮﺻ‪‬ﻞ ﺇﱃ ﺍﻟﻴﻘﲔ ﺑﺄﻥ ﺍﻷﻓﻐﺎﻥ‬ ‫ﺃﻟﻘﻰ ﻋﻠﻴﻬﺎ ﺃ ‪‬‬ ‫ﻭﺍﻟﻜﺸﻤﲑﻳـﲔ ﺍﻟﺴﺎﻛﻨﲔ ﰲ ﺍﳍﻨﺪ ﻭﺍﳌﻨﺎﻃﻖ ﺍ‪‬ﺎﻭﺭﺓ ﳍﺎ‪ ،‬ﻫﻢ ﻣﻦ ﺑﲏ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﺇﻧﲏ ﺳﺄﺛﺒﺖ ‪ -‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ‪ -‬ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ‬ ‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺸﺮﺡ ﺃﻛﺜﺮ ﺃﻥ ﺍﳍﺪﻑ ﺍﻟﻨﻬﺎﺋﻲ ﻭﺍﳊﻘﻴﻘﻲ ﻣﻦ ﻫﺬﻩ‬ ‫ﺍﻟﺮﺣﻠﺔ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﱵ ﻗﺎﻡ ‪‬ﺎ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﳍﻨﺪ ﻫﻮ ﺃﻥ ﻳﺆﺩﻱ ﻭﺍﺟﺐ‬ ‫ﺍﻟﺪﻋﻮﺓ ﻭﺍﻟﺘﺒﻠﻴﻎ ﳉﻤﻴﻊ ﻗﺒﺎﺋﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺴﻴﺢ‬ ‫ﻧﻔﺴﻪ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﺃﻳﻀ‪‬ﺎ‪ .‬ﺇﺫﻥ ﻓﻠﻴﺲ ﻏﺮﻳﺒ‪‬ﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺴﻴﺢ ﻗﺪ‬ ‫ﺟﺎﺀ ﺇﱃ ﺍﳍﻨﺪ ﻭﻛﺸﻤﲑ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻐﺮﻳﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺻﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪،‬‬

тАлтАк┘б┘б┘итАмтАм

тАл ╫Р

╫Р ╫Р тАм

тАля╗ня║Яя╗ая║▓ я╗ля╗ия║Оя╗Яя╗Ъ я║йя╗ня╗е я║Гя╗е я╗│я╗Шя╗оя╗б я║Ся╗оя║Ня║Яя║Тя╗к я║Ня╗Яя║мя╗▒ я╗│я╗Фя║оя║┐я╗к я╗Ля╗ая╗┤я╗к я╗гя╗ия║╝тАкюабтАмя║Тя╗ктАк.тАмтАм тАля╗ня║Зя▒Г я╗ля╗ия║О тАкюабтАмя╗зя╗ия╗мя╗▓ я╗ля║мя║Н я║Ня╗Яя║Тя║дя║ЪтАк .тАмя╗ня║Ня╗Яя║┤я╗╝я╗б я╗Ля╗ая╗░ я╗гя╗ж я║Ня║ЧтАкюаетАмя║Тя╗К я║Ня│Ня║кя╗птАк.тАмтАм тАля║Ня│Мя║Жя╗Яя╣╝я╗ТтАм тАля║Ня╗Яя╗Мя║Тя║к я║Ня│Мя║Шя╗оя║Ня║┐я╗К я╗гя▓Ся║пя║Н я╗Пя╗╝я╗б я║Гя▓кя║ктАм тАля║Ня│Мя║┤я╗┤я║в я║Ня│Мя╗оя╗Ля╗оя║йтАм тАля╗г┘Ря╗ж я╗Чя║Оя║йя╗│я║Оя╗е я▓Яя║дя║Оя╗Уя╗Ия║Ф я╗Пя╗оя║ня║йя║Ня║│я║Тя╗оя║нтАм

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‫‪@ @Q@áÓ‰@Õzܽa‬‬ ‫@ @‬ ‫@ @‬

‫ﻓﻬﺮﺱ ﻣﻔﺼﻞ ﻟﻠﻤﻮﺍﺿﻴﻊ‬

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‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳌﻮﺿﻮﻉ‬

‫ﺍﻟﺼﻔﺤﺔ‬

‫ﺍﷲ ﺗﻌﺎﱃ‬ ‫ ﻓﻜﺮﺓ ﺍﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ ﻻ ﳝﻜﻦ ﺻﺪﻭﺭﻫﺎ ﻋﻦ ﺍﷲ ‬‫ ﻻ ﻳﺆﺍﺧﺬ ﺍﷲ ﺇﻻ ﺑﻌﺪ ﺇﻗﺎﻣﺔ ﺍﳊﺠﺔ‬‫ﻼ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺘﻪ‬ ‫ﷲ ﺍﻷﺟﺮﺍ ‪‬ﻡ ﺍﻟﺒﺪﺍﺋﻴﺔ ﹸﻛﺮﻭ‪‬ﻳﺔ ﺍﻟﺸﻜﻞ ﺩﻟﻴ ﹰ‬ ‫ ﺧﻠﻖ ﺍ ُ‬‫ ﺇﻧﻪ ﻳ‪‬ﻨﺸﺊ ﺍﻟﻈﻼﻡ ﻏﲑ ﺃﻧﻪ ﻳ‪‬ﺤﺐ ﺍﻟﻨﻮ ‪‬ﺭ‬‫ﻉ ﺍﻟﺸﺮ ‪‬ﻙ ﻳﻨﺘﺸﺮ ﻭﻟﻜﻨﻪ ﳛﺐ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ ﺇﻧﻪ ‪‬ﻳ ‪‬ﺪ ‪‬‬‫‪ -‬ﺇﻧﻪ ﳛﻤﻲ ﺍﻟﺘﻮﺣﻴﺪ ﺩﻭﻣ‪‬ﺎ‬

‫‪٧‬‬ ‫‪٧‬‬ ‫‪١٣‬‬ ‫‪٧٠‬‬ ‫‪٧٠‬‬ ‫‪٧٠‬‬

‫ﺍﻷﻓﻐﺎﻥ‬ ‫ ﻛﻠﻤﺔ "ﺃﻓﻐﺎﻥ" ﻋﱪﺍﻧﻴﺔ ﺍﻷﺻﻞ ﲟﻌﲎ ﺍﻟﺸﺠﺎﻉ‬‫ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻛﻮﻥ ﺍﻷﻓﻐﺎﻥ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬‫ ﺍﻷﻓﻐﺎﻥ ﺃﻧﻔﺴﻬﻢ ﻳﻌﺘﺮﻓﻮﻥ ﺑﻜﻮ‪‬ﻢ ﻣﻦ ﺃﻭﻻﺩ ﻗﻴﺲ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‬‫ ﺃﻭﻻﺩ "ﺳﺸﺮﺝ ‪‬ﻳﻦ" ﻭ"ﻛﺮﺵ ‪‬ﻳﻦ" ﺍﻟﺬﻳﻦ ﻋ‪‬ﺮﻓﻮﺍ ﺑﺄﻓﻐﺎﻥ‬‫ ﺃﲰﺎﺀ ﻗﺒﺎﺋﻞ ﺍﻷﺑﺪﺍﻟﻴـﲔ ﺃﻭﻻ ِﺩ ﺃﻓﻐﺎﻥ‬‫‪ -‬ﺇﳝﺎ ﹸﻥ ﻭﻓ ٍﺪ ﻣﻦ ﺍﻟﻴﻬﻮ ِﺩ ﺍﻷﻓﻐﺎ ِﻥ ﻋﻠﻰ ﻳﺪ ﺍﻟﻨﱯ ‬

‫‪٧٥‬‬ ‫‪١٠٣، ٧٧-٧٦‬‬ ‫‪٧٧‬‬ ‫‪١٠٥‬‬ ‫‪١١٠‬‬ ‫‪١١٢ ،١٠٤‬‬

‫ﺍﻹﳒﻴﻞ‬ ‫ ﺃﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﳌﺒﺸ‪‬ﺮ ﲟﺠﻴﺌﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻹﳒﻴﻞ )ﺍﳌﺆﻟﻒ(‬‫ ﻗﺴﻤﺎﻥ ﻟﺒﻴﺎﻥ ﺍﻷﻧﺎﺟﻴﻞ ﻋﻨﺪ ﺍﻟﺒﺎﺣﺜﲔ‬‫ ﺭﻭﺡ ﺍﻹﳒﻴﻞ‪ :‬ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﱵ ﺗﻠﻘﹼﺎﻫﺎ ﺍﳊﻮﺍﺭﻳﻮﻥ ﻣﻦ ﺍﳌﺴﻴﺢ‬‫ﺙ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺩﻭ‪‬ﺎ ﺍﳌﺆﻟﻔﻮﻥ ﻭﻟﻴﺴﺖ ﺑﻮﺣﻲ ﲰﺎﻭﻱ‬ ‫ ﺍﻷﺣﺪﺍ ﹶ‬‫ ﻗﺪ ﺑﺎﻟﻐﻮﺍ ﰲ ﺑﻴﺎ‪‬ﺎ ﻣﺒﺎﻟﻐ ﹰﺔ ﺷﺪﻳﺪﺓ‬‫‪٤٨ ،٢٢‬‬ ‫ ﳕﺎﺫﺝ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺎﺕ ﺍﻹﳒﻴﻠﻴﺔ‬‫ ﺍﻷﺩﻟﺔ ﺍﻹﳒﻴﻠﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﳝﺖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬‫ ﺇﳒﻴ ﹸﻞ "ﺑﺮﻧﺎﺑﺎ" ﻳﺼﺮﺡ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﳝﺖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬‫ ﱂ ﻳﺘ‪‬ﻔﻖ ﺍﳉﻤﻴﻊ ﻟﺪﻯ ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ ﻋﻠﻰ ﻣﻮﺕ ﺍﳌﺴﻴﺢ‬‫‪ -‬ﻗﺴﻤﺎﻥ ﻟﻠﻨﺒﻮﺀﺍﺕ ﺍﻹﳒﻴﻠﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻈﻬﻮﺭ ﺍﳌﺴﻴﺢ‬

‫‪١٢‬‬ ‫‪٢١‬‬ ‫‪٢٢، ٢١‬‬ ‫‪٢٢‬‬ ‫‪٤٨ ،٢٢‬‬ ‫‪٢٩-٢١،١٧‬‬ ‫‪٢٢‬‬ ‫‪٢٢‬‬ ‫‪٣٩‬‬

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‫‪١٢٢‬‬ ‫ﺃﻫﻞ ﺍﳊﺪﻳﺚ )ﺍﻟﻮﻫﺎﺑﻴﻮﻥ(‬

‫ﻱ ﻭﺍﳌﺴﻴﺢ‬ ‫ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﺍﳋﺎﻃﺌﺔ ﻋﻦ ﺍﳌﻬﺪ ‪‬‬‫ ﺗﺄﺛﲑ ﻣﻌﺘﻘﺪﺍ‪‬ﻢ ﺍﳋﺎﻃﺌﺔ ﻋﻠﻰ ﺃﺧﻼﻗﻬﻢ‬‫ﺑﺮﻧﺎﺑﺎ )ﺍﻹﳒﻴﻞ(‬

‫ ﻳﺆﻛﺪ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﳝﺖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬‫ ﺇﻧﻪ ﻣﺮﺟﻊ ﺗﺎﺭﻳﺦ ﻫﺎﻡ‬‫ ﺭ‪‬ﻓﺾ ﻣﻦ ﺑﲔ ﺍﻷﻧﺎﺟﻴﻞ ﺩﻭﳕﺎ ﺩﻟﻴﻞ‬‫ﺑﻮﺫﺍ ﻭﺍﻟﺒﻮﺫﻳﺔ‬ ‫ ﻛﻠﻤﺔ "ﺑﻮﺫﺍ" ﺗﻌﲏ ﺍﻟﻨﻮﺭ‬‫ ﻭﺭﺩ ﰲ ﺳﲑﺓ ﺑﻮﺫﺍ ﺃﻧﻪ ﻭ‪‬ﻟﺪ ﻣﻦ ﻏﲑ ﺃﺏ‬‫ ﳕﺎﺫﺝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷﺧﻼﻗﻲ ﻟﺒﻮﺫﺍ‬‫ ﻛﺎﻥ ﺑﻮﺫﺍ ﻳ‪‬ﻜﺜﺮ ﺍﻷﻣﺜﺎﻝ ﰲ ﻣﻮﺍﻋﻈﻪ‬‫ ﺗﺸﺎ‪‬ﺑ ‪‬ﻪ ﺑﻮﺫﺍ ﺑﺎﳌﺴﻴﺢ ﻣﻦ ﺣﻴﺚ ﺍﻷﻟﻘﺎﺏ ﻭﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﺘﻌﺎﻟﻴﻢ‬‫ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﻜﺒﲑ‬‫ ﻗﺎﻝ ﺍﻟﺒﺎﺣﺜﻮﻥ ﺍﳌﺴﻴﺤﻴﻮﻥ‪ :‬ﺍﻟﺒﻮﺫﻳﺔ ﻣﺴﻴﺤﻴﺔ ﺍﻟﺸﺮﻕ‬‫ ﺷﻬﺎﺩﺍﺕ ﺑﻮﺫﻳﺔ ﻋﻠﻰ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺇﱃ "ِﺗﺒ‪‬ﺖ"‬‫ ﻧﺒﺄ ﺑﻮﺫﻱ ﻋﻦ ﻇﻬﻮﺭ " ‪‬ﻣِﺘﻴ‪‬ﺎ" ﺃﻱ ﺍﳌﺴﻴﺢ‬‫ ﻗﺼﺔ ﻻ ﳝﻜﻦ ﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺑﻮﺫﺍ‬‫ ﺍﻋﺘﻘﺎﺩ ﺑﻮﺫﺍ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻻ ﳜﺎﻟﻒ ﺗﻌﺎﻟﻴﻢ ﺍﻹﳒﻴﻞ‬‫ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻟﻠﺘﻨﺎﺳﺦ ﻋﻨﺪ ﺑﻮﺫﺍ‬‫ ﻭﻻﺩﺍﺕ ﺭﻭﺣﺎﻧﻴﺔ ﻟﺒﻮﺫﺍ‬‫ ﺑﻮﺫﺍ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺎﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﻟﺸﻴﻄﺎﻥ‬‫ ﺇﻧﻪ ﱂ ﻳﺼﺪﻕ "ﺍﻟﻔﻴﺪﺍ" ﺍﳊﺎﱄ‬‫ﷲ ﺗﻌﺎﱃ‬ ‫ ﺇﻧﻪ ﱂ ﻳﻨﻜﺮ ﺍ َ‬‫‪ -‬ﺇﻧﻪ ﱂ ﻳﺆﻣﻦ ﺑﺎﻵﳍﺔ ﺍﳍﻨﺪﻭﺳﻴﺔ ﺍﳌﺘﺠﺴﺪﺓ‬

‫‪٨ ،٥ - ٤‬‬ ‫‪٨-٦،٢‬‬ ‫‪٢٢‬‬ ‫‪٢٢‬‬ ‫‪٢٢‬‬ ‫‪٧٩‬‬ ‫‪٩٨‬‬ ‫‪٨٧-٨٣‬‬ ‫‪٨٤‬‬ ‫‪٨٧-٧٩‬‬ ‫‪٨٦-٨٥، ٨٣‬‬ ‫‪٩٨‬‬ ‫‪٧٩‬‬ ‫‪٨٩،٨٧‬‬ ‫‪٩٦-٩٧‬‬ ‫‪٩٩‬‬ ‫‪٩٩‬‬ ‫‪١٠٠‬‬ ‫‪٩٩‬‬ ‫‪٩٩‬‬ ‫‪٩٩‬‬ ‫‪٩٩‬‬

‫א

א א ‬

‫‪١٢٣‬‬

‫ﺍﻟﺘﻨﺎﺳﺦ‬ ‫ ﺍﻋﺘﻘﺎﺩ ﺑﻮﺫﺍ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻻ ﳜﺎﻟﻒ ﺗﻌﺎﻟﻴﻢ ﺍﻹﳒﻴﻞ‬‫ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻟﻠﺘﻨﺎﺳﺦ ﻋﻨﺪ ﺑﻮﺫﺍ‬‫‪ -‬ﻭﻻﺩﺍﺕ ﺭﻭﺣﺎﻧﻴﺔ ﻟﺒﻮﺫﺍ‬

‫‪٩٩‬‬ ‫‪٩٩‬‬ ‫‪١٠٠‬‬

‫ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ ﻻ ﳛﺐ ﺍﷲ ﺇﻻ ﺍﻟﺘﻮﺣﻴﺪ‬‫ ﺇﻧﻪ ﳛﻤﻲ ﺍﻟﺘﻮﺣﻴﺪ ﺩﻭﻣ‪‬ﺎ‬‫ ﻏﺎﻳﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻮﺣﻴﺪﺓ ﺃﻥ ﻳﺘﺠﻠﹼﻰ ﻣﻀﻤﻮ ﹸﻥ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﰲ ﺍﻷﺭﺽ‬‫‪ -‬ﺃﻋ ﹶﻈﻤ‪‬ﻬﻢ ﺷﺄﻧ‪‬ﺎ ﺃﻛﺜﺮ‪‬ﻫﻢ ﺟﻼ ًﺀ ﻟﻠﺘﻮﺣﻴﺪ ﻭﻫﻮ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‬

‫‪٧٠‬‬ ‫‪٧٠‬‬ ‫‪٧٠‬‬ ‫‪٧١‬‬

‫"ﺟِﻠﺠِﺖ"‬ ‫ ﻛﻠﻤﺔ "ﺟِﻠﺠِﺖ" ﺗﻌﲏ "ﺍﳉﻤﺠﻤﺔ"‬‫ﺠﺖ"‪ :‬ﺍﳌﻨﻄﻘﺔ ﺍﻟﱵ ﺍﻛﺘ‪‬ﺸﻒ ﻓﻴﻬﺎ ﻗﱪ ﺍﳌﺴﻴﺢ ﺑﻜﺸﻤﲑ‬ ‫ " ِﺟﻠ ِ‬‫ﺠﺖ" ﺻﻮﺭﺓ ﻣﺒﺪ‪‬ﻟﺔ ﻣﻦ " ‪‬ﺟ ﹾﻠﺠ‪‬ﺜﺔ" ﺣﻴﺚ ﻋﻠﱢﻖ ﺍﳌﺴﻴﺢ‬ ‫ "ﺟِﻠ ِ‬‫ ﹸﺃ ‪‬ﺳﺴﺖ "ﺟِﻠﺠِﺖ" ﻏﺎﻟﺒ‪‬ﺎ ﰲ ﻋﺼﺮ ﺍﳌﺴﻴﺢ‬‫‪ -‬ﺳ ‪‬ﻤﻴﺖ ﻫﻜﺬﺍ ﻛﺘﺬﻛﺎ ٍﺭ ﳏﹼﻠ ‪‬ﻲ ﳊﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ‬

‫‪٥٨‬‬ ‫‪٥٨‬‬ ‫‪٥٨‬‬ ‫‪٥٨‬‬ ‫‪٥٨‬‬

‫ﺍﳉﻬﺎﺩ‬ ‫ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻟﻠﺠﻬﺎﺩ ﺍﳌﺸﺮﻭﻉ‬‫ ﺃﻏﺮﺍﺽ ﺍﳊﺮﻭﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺪﻓﺎﻋﻴﺔ‬‫ﻒ ﺇﻻ ﺩﻓﺎﻋ‪‬ﺎ‬ ‫ﱯ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ ﺍﻟﺴﻴ ‪‬‬ ‫ ﱂ ﳛﻤﻞ ﺍﻟﻨ ‪‬‬‫ ﹶﺃ ِﺫ ﹶﻥ ﺍﷲ ﺑﺎﻟﻘﺘﺎﻝ ﻹﻗﺎﻣﺔ ﺍﳊﺮﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ‬‫ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻟﻠﺤﺮﻭﺏ ﺍﻹﺳﻼﻣﻴﺔ‬‫‪ -‬ﻧﺒﻮﺀﺓ ﺍﻧﻘﻄﺎﻉ ﺍﳊﺮﻭﺏ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻋﻬﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬

‫‪٣‬‬ ‫‪٣‬‬ ‫‪٩‬‬ ‫‪٩‬‬ ‫‪١١‬‬ ‫‪٩٥‬‬

‫ﺍﳊﺪﻳﺚ‬ ‫ﺚ ﻛﺴ ِﺮ ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘﻞ ﺍﳋﻨـﺰﻳﺮ‬ ‫ ﺧﻄﺄ ﺍﳌﺸﺎﻳﺦ ﰲ ﻓﻬﻢ ﺃﺣﺎﺩﻳ ِ‬‫ ﻓﻜﺮﺓ ﺍﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ ﺗﻨﺎﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‬‫‪ -‬ﺃﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﳌﻬﺪﻱ ﺍﳌﺒﺸ‪‬ﺮ ﲟﺠﻴﺌﻪ ﰲ ﺍﳊﺪﻳﺚ )ﺍﳌﺆﻟﻒ(‬

‫‪٩٥‬‬ ‫‪٩-٨‬‬ ‫‪١٢‬‬

‫ א

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‫‪١٢٤‬‬ ‫ﺃﺣﺎﺩﻳﺚ ﻭﺭﺩﺕ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬

‫ "ﻋﺎﺵ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻣﺎﺋ ﹰﺔ ﻭﲬﺴ‪‬ﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨ ﹰﺔ"‬‫ "ﻋﻴﺴﻰ ﻋﺎﺵ ﻋﺸﺮﻳﻦ ﻭﻣﺎﺋﺔ ﺳﻨﺔ"‬‫ ﺃﻭﺣﻰ ﺍﷲ ﻟﻌﻴﺴﻰ‪" :‬ﺍﻧﺘ ِﻘ ﹾﻞ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ ﻟﺌﻼ ﺗ‪‬ﻌﺮ‪‬ﻑ ﻓﺘﺆﺫﹶﻯ"‬‫ "ﻛﺎﻥ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻳﺴﻴﺢ‪"...‬‬‫ﺐ ﺷﻲﺀ ﺇﱃ ﺍﷲ ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﻗﻴﻞ‪ :‬ﺃﻱ ﺷﻲﺀ ﺍﻟﻐﺮﺑﺎﺀ؟‪"......‬‬ ‫‪" -‬ﺃﺣ ‪‬‬

‫‪٥٨‬‬ ‫‪١٥‬‬ ‫‪٥٩‬‬ ‫‪٥٩‬‬ ‫‪٦٠‬‬

‫ﺍﳋﻼﻓﺔ‬ ‫ ﺍﻋﺘﻘﺎﺩ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻋﻦ ﺍﳋﻼﻓﺔ ﻋﻨﺪ ﻧﺰﻭﻝ ﺍﳌﺴﻴﺢ‬‫ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺑﻮﺟﻮﺏ ﺍﳋﻠﻔﺎﺀ ﻣﻦ ﻗﺮﻳﺶ‬‫‪ -‬ﺍﺳﺘﺪﻋﺎﺀ "ﺍﳋﻠﻔﺎﺀ" ﹸﻛﻬ‪‬ﺎ ﹶﻥ ﺍﳍﻨﺪﻭﺱ ﻟﺘﺮﲨﺔ ﺍﻟﻜﺘﺐ‬

‫‪٥‬‬ ‫‪٥‬‬ ‫‪٦٥‬‬

‫ﺍﳋﻨـﺰﻳﺮ‬ ‫‪ -‬ﻗﺘﻞ ﺍﳋﻨـﺰﻳﺮ ﻳﻌﲏ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻌﺎﺩﺍﺕ ﺍﳋﻨـﺰﻳﺮﻳﺔ‬

‫‪٩٥‬‬

‫ﺍﻟﺪﻋﺎﺀ‬ ‫ ﺩﻋﺎﺀ ﺍﳌﻈﻠﻮﻡ ﺣﺎﻟ ﹶﺔ ﺍﻻﺿﻄﺮﺍﺏ ﻻ ﻳ‪‬ﺮ ‪‬ﺩ‬‫ﺴﻴﻤﺎﱐ"‬ ‫ ﺩﻋﺎﺀ ﺍﳌﺴﻴﺢ ﻟﻨﺠﺎﺗﻪ ﻃﻴﻠ ﹶﺔ ﺍﻟﻠﻴﻞ ﲟﻜﺎﻥ " ‪‬ﺟﹾﺜ ‪‬‬‫ ﻳﻘﻴﻨﻪ ﺑﺎﺳﺘﺠﺎﺑﺔ ﺩﻋﺎﺋﻪ ﻫﺬﺍ‬‫‪ -‬ﺩﻋﺎﺀ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻟﻜﺸﻒ ﺑﻼﺀ‬

‫‪٣٢‬‬ ‫‪٣٣‬‬ ‫‪٣٢‬‬ ‫‪٣٤‬‬

‫ﺳﺮﻳﻨـﻐﺮ‬ ‫ ﺗ‪‬ﻮﻓﹼﻲ ﻋﻴﺴﻰ ﰲ ﺳﺮﻳﻨﻐﺮ ﺑﻜﺸﻤﲑ‬‫ﻒ ﺃﺧﲑ‪‬ﺍ ﰲ ﺳﺮﻳﻨﻐﺮ‬ ‫ﺸ ‪‬‬ ‫ ﻗﱪ ﺍﳌﺴﻴﺢ ﻗﺪ ﺍﻛ‪‬ﺘ ِ‬‫ ﻛﻠﻤﺔ "ﺳﺮﻳﻨﻐﺮ" ﺗﻌﲏ "ﻣﻮﺿﻊ ﺍﳉﹸﻤﺠﻤﺔ"‬‫ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﻐﺮﻳﺐ ﺑﲔ "ﺳﺮﻳﻨﻐﺮ" ﻭﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻋﻠﱢﻖ ﻓﻴﻪ ﺍﳌﺴﻴﺢ‬‫ﻋﻴﺴﻰ ‬ ‫ ﺣﺪ‪‬ﺩ ﺍﷲ ﻏﺎﻳﺔ ﻧﺒ ‪‬ﻮﺓ ﺍﳌﺴﻴﺢ ﺃﻥ ﻳﻠﻘﻰ ﺑﺎﻟﻘﺒﺎﺋﻞ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﻀﺎﻟﺔ‬‫ ﺯﻋﻢ ﺍﻟﻴﻬﻮﺩ ﺃ‪‬ﻢ ﻗﺘﻠﻮﺍ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬‫ ﺍ‪‬ﻢ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﺍﳌﺴﻴ ‪‬ﺢ ﺑﺎﻟﺜﻮﺭﺓ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ‬‫ ﻫﺎﺟﺮ ﺍﳌﺴﻴﺢ ﺑﻌﺪ ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‬‫ﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ ﺍﳌﺴﻴﺢ ﲨﻊ ﰲ ﺫﺍﺗﻪ ﺃﻣﺮﻳﻦ ﱂ ﳚﺘﻤﻌﺎ ﰲ ﻧ ‪‬‬‫‪ -‬ﺍﳌﺴﻴﺢ ﺇﻣﺎﻡ ﺍﻟﺴﺎﺋﺤﲔ )ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺍﻟﻄﺮﻃﻮﺳﻲ(‬

‫‪١٤‬‬ ‫‪٢٣‬‬ ‫‪٥٧‬‬ ‫‪٥٨-٥٧‬‬ ‫‪١٨‬‬ ‫‪٢١‬‬ ‫‪٢٩‬‬ ‫‪٥١‬‬ ‫‪٥٩‬‬ ‫‪٧٧‬‬

‫א

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‫‪١٢٥‬‬

‫ ﻋﺠﺰ ﺍﻟﻴﻬﻮﺩ ﺩﻭﻣ‪‬ﺎ ﻋﻦ ﺍﻟﺮﺩ ﺍﳌﻘﻨﻊ ﻟﻮ ﺳﺌﻠﻮﺍ‪ :‬ﻛﻴﻒ ﻣﺎﺕ ﺍﳌﺴﻴﺢ ﻋﻠﻰ‬‫ﺴﺮ ﻋﻈﺎﻣﻪ؟‬ ‫ﺍﻟﺼﻠﻴﺐ ﰲ ﺳﺎﻋﺘﲔ ﺃﻭ ﺛﻼﺙ ﻓﻘﻂ ﺩﻭﻥ ﺃﻥ ﺗ‪‬ﻜ ‪‬‬ ‫ ﺯﻋﻢ ﺑﻌﻀﻬﻢ ﻗﺘ ﹶﻞ ﺍﳌﺴﻴﺢ ﺑﺎﻟﺴﻴﻒ‬‫ ﺣﻘﻴﻘﺔ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻭﺻﻌﻮﺩﻩ‬‫‪ -‬ﺑﺮﺍﺀﺓ ﺍﳌﺴﻴﺢ ﻣﻦ ‪‬ﻤﺔ ﺍﻹﺳﺎﺀﺓ ﺇﱃ ﺃﻣﻪ‬

‫‪٥٤‬‬ ‫‪٥٤‬‬ ‫‪٩٥- ٩٤‬‬ ‫‪٩٧- ٩٦‬‬

‫‪ -‬ﻏﺮﺽ ﺗﺄﻟﻴﻒ ﻛﺘﺎﺏ "ﺍﳌﺴﻴﺢ ﺍﻟﻨﺎﺻﺮﻱ ﰲ ﺍﳍﻨﺪ"‬

‫‪١٤،٣ ،١‬‬

‫ﻋﻴﺴﻰ ﻭﺍﻟﺼﻠﻴﺐ )ﺍﻧﻈ ‪‬ﺮ ﺃﻳﻀ‪‬ﺎ‪ :‬ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‪ /‬ﺍﳌﺴﻴﺤﻴﻮﻥ‪ /‬ﺍﳌﺴﻠﻤﻮﻥ(‬

‫‪٢٩-٢١،١٧‬‬ ‫ﺷﻬﺎﺩﺍﺕ ﺇﳒﻴﻠﻴﺔ ﻋﻠﻰ ﳒﺎﺓ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺕ ﺍﻟﺼﻠﻴﱯ‬ ‫‪١٧‬‬ ‫‪ -١‬ﻧﺒﻮﺀﺓ ﻟﻠﻤﺴﻴﺢ‪" :‬ﻛﻤﺎ ﻛﺎﻥ ﻳﻮﻧﺎﻥ ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ‪ ...‬ﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﺑ ‪‬ﻦ ﺍﻹﻧﺴﺎﻥ"‬ ‫‪١٩‬‬ ‫‪ -٢‬ﺍﳌﺼﻠﻮﺏ ﻣﻠﻌﻮﻥ ﻭﻓ ‪‬ﻖ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ...‬ﻭﺍﳌﺴﻴ ‪‬ﺢ ﻟﻴﺲ ﻛﺬﻟﻚ‬ ‫‪٢١‬‬ ‫ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻴﺎﻡ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺗﻰ‬‫‪٢٢‬‬ ‫‪ -٣‬ﺑﻴﺎﻥ ﺍﻹﳒﻴﻞ ﺑﺮﻧﺎﺑﺎ‪ :‬ﱂ ﳝﺖ ﺍﳌﺴﻴﺢ ﻣﺼﻠﻮﺑ‪‬ﺎ‬ ‫‪ -٤‬ﻗﺼﺪ ﺍﳌﺴﻴﺢ ﳓﻮ ﺍﳉﻠﻴﻞ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻦ ﺍﻟﻘﱪ‪ ،‬ﻭﺍﺟﺘﻤﺎﻋﻪ‬ ‫‪٢٣‬‬ ‫ﺑﺎﳊﻮﺍﺭﻳﲔ ﻭﺃﻛﻠﻪ ﺍﻟﺴﻤﻚ ﺍﳌﺸﻮﻱ ﻭﻣﺎ ﺇﱃ ﺫﻟﻚ‬ ‫‪٢٤‬‬ ‫‪ -٥‬ﻋﻮﺍﻣﻞ ﺃﺭﺿﻴﺔ ﻭﺗﺪﺍﺑﲑ ﲰﺎﻭﻳﺔ ﻹﻧﻘﺎﺫ ﺍﳌﺴﻴﺢ‬ ‫‪٢٩‬‬ ‫‪ -٦‬ﻋﺪ ‪‬ﻡ ﻛﺴﺮِﻫﻢ ﻋﻈﺎ ‪‬ﻡ ﺍﳌﺴﻴﺢ‬ ‫‪٢٩‬‬ ‫‪ -٧‬ﺧﺮﻭﺝ ﺍﻟﺪﻡ ﻭﺍﳌﺎﺀ ﻣﻦ ﺟﺴﺪﻩ ﳌﺎ ﻃﻌﻨﻪ ﺟﻨﺪﻱ‬ ‫‪٢٥‬‬ ‫‪ -٨‬ﺣﻠ ‪‬ﻢ ﻣﻨﺬﺭ ﺭﺃﺗﻪ ﺯﻭﺟﺔ ﺑﻴﻼﻃﺲ‬ ‫‪٣١-٢٩‬‬ ‫‪ -٩‬ﺗﺪﺑ ‪‬ﲑ ﺑﻴﻼﻃﺲ ﻹﻧﻘﺎﺫ ﺍﳌﺴﻴﺢ‬ ‫‪٣١‬‬ ‫‪ -١٠‬ﺗﺴﻠﻴﻤ‪‬ﻪ ﺟﺜ ﹶﺔ ﺍﳌﺴﻴﺢ ﻟﻴﻮﺳﻒ‬ ‫‪٢٨‬‬ ‫‪ -١١‬ﺗﻌﺠ‪‬ﺐ ﺑﻴﻼﻃﺲ ﻋﻠﻰ "ﻣﻮﺕ ﺍﳌﺴﻴﺢ" ﺳﺮﻳﻌ‪‬ﺎ‬ ‫‪٣٣‬‬ ‫ﺴﻴﻤﺎﱐ"‬ ‫‪ -١٢‬ﺩﻋﺎﺀ ﺍﳌﺴﻴﺢ ﻟﻨﺠﺎﺗﻪ ﻃﻴﻠ ﹶﺔ ﺍﻟﻠﻴﻞ ﲟﻜﺎﻥ " ‪‬ﺟﹾﺜ ‪‬‬ ‫‪٣٢‬‬ ‫ ﻳﻘﻴﻨﻪ ﺑﺎﺳﺘﺠﺎﺑﺔ ﺩﻋﺎﺋﻪ ﻫﺬﺍ‬‫‪٣٣‬‬ ‫ ﺗﺸﺎﺑﻪ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺜﻼﺛﺔ ﰲ ﻣﺆﺍﻣﺮﺓ ﺍﻷﻋﺪﺍﺀ ﻟﻘﺘﻠﻬﻢ‬‫‪٣٦‬‬ ‫ﺕ ﺑﻌﺾ ﺍﻟﻘﺎﺋﻤﲔ ﻫﻨﺎ ﺣﱴ ﻳﺮﻭﱐ ﺁﺗ‪‬ﻴﺎ‬ ‫‪ -١٣‬ﻗﻮﻝ ﺍﳌﺴﻴﺢ‪ :‬ﻟﻦ ﳝﻮ ‪‬‬ ‫‪٣٧‬‬ ‫‪ -١٤‬ﻗﻮﻟﻪ ﻋﻦ ﻳﻮﺣﻨﺎ‪ :‬ﺇﻧﻪ ﻟﻦ ﳝﻮﺕ ﺣﱴ ﺃﺟﻲﺀ‬ ‫‪٤١‬‬ ‫‪ -١٥‬ﻗﻮﻟﻪ "ﺳﺘﻠﻄﻢ ﺍﻟﺸﻌﻮﺏ ﺻﺪﻭﺭﻫﺎ" ﻟﺪﻯ ﻇﻬﻮﺭ ﺁﻳﺔ ﻻﺑﻦ ﺍﻹﻧﺴﺎﻥ‬ ‫‪٤٣‬‬ ‫‪ -١٦‬ﺑﻴﺎﻥ ﺍﻹﳒﻴﻞ‪ :‬ﻭﺍﻟﻘﺒﻮﺭ ﺗﻔﺘ‪‬ﺤﺖ‪ ،‬ﻭﻗﺎﻡ ﻗﺪ‪‬ﻳﺴﻮﻥ ﻣﻦ ﺍﻟﻘﺒﻮﺭ‬ ‫‪٤٧‬‬ ‫ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﻛﺸﻒ ﻓﺤﺴﺐ ﺭﺁﻩ ﺑﻌﺾ ﺍﻟﺼﻠﺤﺎﺀ‬‫‪٤٨‬‬ ‫‪ -‬ﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﺑﻴﺎﻥ ﺍﻹﳒﻴﻞ‪" :‬ﻣﺎﺕ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﰒ ﺻﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ"‬

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‫ א

א א ‬

‫ﺷﻬﺎﺩﺍﺕ ﻗﺮﺁﻧﻴﺔ ﻭﺣﺪﻳﺜﻴﺔ ﻋﻠﻰ ﳒﺎﺓ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳌﻮﺕ ﺍﻟﺼﻠﻴﱯ‬ ‫ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻷﻭﱃ‪" :‬ﻭﻣﺎ ﻗﺘﻠﻮﻩ ﻭﻣﺎ ﺻﻠﺒﻮﻩ ‪...‬ﻭﻣﺎ ﻗﺘﻠﻮﻩ ﻳﻘﻴﻨ‪‬ﺎ"‬‫ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ‪" :‬ﻭﺟﻴﻬ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻣﻦ ﺍﳌﻘﺮ‪‬ﺑﲔ"‬‫ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺟﻌ‪‬ﻠﻪ ﺍﷲ ﻣﺒﺎﺭﻛﹰﺎ‪ ...‬ﻭﻗﺎﻝ ﺃﻳﻀ‪‬ﺎ "ﻣﻄ ‪‬ﻬﺮ‪‬ﻙ ﻣِﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ"‬‫ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺮﺍﺑﻌﺔ‪" :‬ﻋﺎﺵ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻣﺎﺋ ﹰﺔ ﻭﲬﺴ‪‬ﺎ ﻭﻋﺸﺮﻳﻦ ﺳﻨ ﹰﺔ‪) ".‬ﺍﳊﺪﻳﺚ(‬‫ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻭﺣﻲ ﺍﷲ ﻟﻌﻴﺴﻰ‪" :‬ﺍﻧﺘ ِﻘ ﹾﻞ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﻣﻜﺎﻥ‬‫ﻟﺌﻼ ﺗ‪‬ﻌﺮ‪‬ﻑ ﻓﺘﺆﺫﹶﻯ" )ﺍﳊﺪﻳﺚ(‬ ‫ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳋﺎﻣﺴﺔ‪" :‬ﻛﺎﻥ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻳﺴﻴﺢ‪) "...‬ﺍﳊﺪﻳﺚ(‬‫ﺐ ﺷﻲﺀ ﺇﱃ ﺍﷲ ﺍﻟﻐﺮﺑﺎﺀ‪)....‬ﺍﳊﺪﻳﺚ(‬ ‫ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺴﺎﺩﺳﺔ‪" :‬ﺃﺣ ‪‬‬‫ﺷﻬﺎﺩﺍﺕ ﺍﻟﻜﺘﺐ ﺍﻟﻄﺒﻴﺔ‬ ‫ ﲝﺚ ﺷﺎﻣﻞ ﺣﻮﻝ ﻭﺻﻔﺔ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ"‬‫ ﻛﺘﺐ ﻃﺒﻴﺔ ﺫﻛﺮﺕ ﻭﺻﻔﺔ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ"‬‫ﺕ ﺍﻟﻮﺻﻔﺔ ﳉﺮﻭﺡ ﺍﳌﺴﻴﺢ ﰲ ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ‬ ‫ ﹸﺃ ِﻋ ‪‬ﺪ ‪‬‬‫ ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻬﺎ ﻛﺎﻥ ﻣﻘ ‪‬ﺪﺭ‪‬ﺍ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺼﻠﻴﺒﻴﺔ‬‫ﺷﻬﺎﺩﺍﺕ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﺭﳜﻴﺔ‬ ‫ ﻛﺘﺎﺏ "ﺭﻭﺿﺔ ﺍﻟﺼﻔﺎ" ﻳﺬﻛﺮ ﺭﺣﻠﺔ ﺍﳌﺴﻴﺢ ﺇﱃ "ﻧ‪‬ﺼﻴﺒ‪‬ﲔ"‬‫ﻚ ﺍﳌﺴﻴ ‪‬ﺢ‬ ‫ ﺗﺎﺭﻳﺦ ﻟﻠﻤﺴﻴﺤﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻳﺬﻛﺮ ﺍﺳﺘﺪﻋﺎﺀ ﻣﻠ ٍ‬‫ﺇﻟﻴﻪ ﻣﻦ ﻭﺭﺍﺀ ‪‬ﺮ ﺍﻟﻔﺮﺍﺕ‬ ‫ﺷﻬﺎﺩﺍﺕ ﺍﻟﻜﺘﺐ ﺍﻟﺒﻮﺫﻳﺔ‬ ‫ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﻜﺒﲑ ﺑﲔ ﺑﻮﺫﺍ ﻭﺍﳌﺴﻴﺢ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‬‫ ﺍﻟﺘﺸﺎﺑﻪ ﰲ ﺃﺣﺪﺍﺙ ﺣﻴﺎ‪‬ﻤﺎ‬‫ ﺗﺸﺎ‪‬ﻬﻤﺎ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻷﺧﻼﻗﻲ‬‫ ﺯﻋﻢ ﺍﻵﺭﻳﲔ ﺃﻥ ﺍﳌﺴﻴﺢ ﺳﺮﻕ ﻣﻦ ﺗﻌﺎﻟﻴﻢ ﺑﻮﺫﺍ ﺍﻷﺧﻼﻗﻴﺔ‬‫ ﻧﺒﺄ ﻋﻦ ﻇﻬﻮﺭ ﺑﻮﺫﺍ ﺁﺧﺮ ﺑﺎﺳﻢ "ﲜﻮﺍ ﻣﺘﻴ‪‬ﺎ"‬‫ "ﻳﺴﺎ" )ﺍﻟﺘﻠﻤﻴﺬ ﺍﻟﺴﺎﺩﺱ ﻟﺒﻮﺫﺍ( ﺻﻮﺭﺓ ﻣﺒﺪ‪‬ﻟﺔ ﻣﻦ ﺍﺳﻢ "ﻳﺴﻮﻉ"‬‫ "ﺭﺍﺣﻮﻟﺔ " )ﺃﺣﺪ ﺧﻠﻔﺎﺀ ﺑﻮﺫﺍ( ﺻﻮﺭﺓ ﻣﺒﺪ‪‬ﻟﺔ ﻣﻦ "ﺭﻭﺡ ﺍﷲ"‬‫ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﺪ ﺃﲰﺎﺀ ﺍﳌﺴﻴﺢ‬

‫‪٥٣‬‬ ‫‪٥٣‬‬ ‫‪٥٥‬‬ ‫‪٥٦‬‬ ‫‪٥٨‬‬ ‫‪٥٩‬‬ ‫‪٥٩‬‬ ‫‪٦٠‬‬ ‫‪٦١‬‬ ‫‪٦١‬‬ ‫‪٦٣‬‬ ‫‪٦٨ - ٦٧‬‬ ‫‪٦٩‬‬ ‫‪٧٢‬‬ ‫‪٧٢‬‬ ‫‪٧٥‬‬ ‫‪٧٩‬‬ ‫‪٧٩‬‬ ‫‪٨٠‬‬ ‫‪٨٣‬‬ ‫‪٨٢‬‬ ‫‪٩١‬‬ ‫‪٩٣‬‬ ‫‪٩٦‬‬

‫א

א א ‬ ‫ﺍﻟﻘﺮﺁﻥ )ﺍﻧﻈ ‪‬ﺮ ﺃﻳﻀ‪‬ﺎ ﻋﻴﺴﻰ ﻭﺍﻟﺼﻠﻴﺐ(‬

‫ ﻣﻌﺠﺰﺓ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬‫ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﻌﻠﹼﻢ ﺍﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ‬‫ ﻋﻘﻴﺪﺓ ﻇﻬﻮﺭ ﻣﻬﺪﻱ ﺳﻔﹼﺎﻙ ﲣﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ‬‫ ﺷﻬﺎﺩﺍﺕ ﻗﺮﺁﻧﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﳌﺴﻴﺢ ﱂ ﳝﺖ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬‫‪ -‬ﺃﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﳌﻬﺪﻱ ﺍﳌﺒﺸ‪‬ﺮ ﲟﺠﻴﺌﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )ﺍﳌﺆﻟﻒ(‬

‫ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﻭﺭﺩﺕ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬

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‫‪٥٣‬‬ ‫‪١١-٩‬‬ ‫‪١٤‬‬ ‫‪٥٣‬‬ ‫‪١٢‬‬

‫ ﻻ ﺇﻛﺮﺍ ‪‬ﻩ ﰲ ﺍﻟ ‪‬ﺪﻳﻦ‬‫ ﻭﻣﺎ ﻗﺘﻠﻮﻩ ﻭﻣﺎ ﺻﻠﺒﻮﻩ ﻭﻟﻜ ‪‬ﻦ ‪‬ﺷﺒ‪‬ﻪ ﳍﻢ‪ ...‬ﻭﻣﺎ ﻗﺘﻠﻮﻩ ﻳﻘﻴ‪‬ﻨﺎ‬‫ ﻭﺟﻴ ‪‬ﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻣﻦ ﺍﳌﻘ ‪‬ﺮﺑﲔ‬‫‪ -‬ﻭﻣﻄﻬ‪‬ﺮ ‪‬ﻙ ﻣﻦ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‬

‫‪١١‬‬ ‫‪٥٣‬‬ ‫‪٥٥‬‬ ‫‪٥٦‬‬

‫ﻗﻀﻴﺔ‬ ‫ﺐ ﻭﺣﻲ ﺍﷲ‬ ‫ ﺭﻓ ‪‬ﻊ ﻗﺴﻴﺲ ﻗﻀﻴ ﹰﺔ ﻣﺰﻭﺭ ﹰﺓ ﺿﺪ ﺍﳌﺆﻟﻒ ﻭﺑﺮﺍﺀﺗﻪ ﻣﻨﻬﺎ ﺣﺴ ‪‬‬‫ ﺗﺂﻣﺮ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﻣﻊ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺿﺪ ﺍﳌﺆﻟﻒ ﰲ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ‬‫‪ -‬ﺣﻜ ‪‬ﻢ ﺍﻟﻘﺎﺿﻲ ﺩﻭﻏﻼﺱ ﻓﻴﻬﺎ‬

‫‪٣٤‬‬ ‫‪٣٤‬‬ ‫‪٣٥‬‬

‫"ﻛﺴﺮ ﺍﻟﺼﻠﻴﺐ" )ﺍﻧﻈ ‪‬ﺮ ﺃﻳﻀ‪‬ﺎ ﻋﻴﺴﻰ(‬

‫ ﺍﳌﺮﺍﺩ ﻣﻦ ﻧﺒﻮﺀﺓ "ﻳﻜﺴﺮ ﺍﻟﺼﻠﻴﺐ"‬‫ "ﻛﺴﺮ ﺍﻟﺼﻠﻴﺐ" ﻳﻌﲏ ﺍﻧﻜﺸﺎﻑ ﺣﻘﻴﻘ ﹰﺔ ﳏﺠﻮﺑﺔ ﳍﺪﻡ ﺍﻟﺼﺮﺡ ﺍﻟﺼﻠﻴـﱯ‬‫ﺍﻟﻜﺸﻒ‬ ‫ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻴﻘﻈﺔ ﺍﻟﻜﺸﻔﻴﺔ ﻭﺍﻟﻴﻘﻈﺔ ﺍﻟﻌﺎﺩﻳﺔ‬‫ﺱ ﺧﺎﺭﻗ ﹰﺔ‬ ‫ ﺗﻠﻚ ﺍﻟﻴﻘﻈﺔ ﺗﻨـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﻣﻦ ﻳﻮ ‪‬ﻫﺐ ﺣﻮﺍ ‪‬‬‫ ﺭﺅﻳﺔ ﺍﳌﺆﻟﻒ ﺳﻴﺪ‪‬ﻧﺎ ﳏﻤ ‪‬ﺪﺍ ﰲ ﺍﻟﻴﻘﻈﺔ ﺍﻟﺘﺎﻣﺔ ﻣﺮﺍﺭ‪‬ﺍ‬‫ ﺭﺅﻳﺘﻪ ﺍﳌﺴﻴ ‪‬ﺢ ﻣﺮﺍﺭ‪‬ﺍ ﰲ ﺍﻟﻜﺸﻒ‬‫ ﻟﻘﺎﺅﻩ ﻣﻊ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﻟﻴﻘﻈﺔ ﺍﻟﺘﺎﻣﺔ‬‫‪ -‬ﺍﺟﺘﻤﺎﻋﻪ ﰲ ﺍﻟﻴﻘﻈﺔ ﺍﻟﺘﺎﻣﺔ ﺑﺒﻌﺾ ﺍﳌﻮﺗﻰ‬

‫‪٧٠-٦٩‬‬ ‫‪٩٥‬‬ ‫‪٣٨‬‬ ‫‪٣٩‬‬ ‫‪٣٨‬‬ ‫‪٣٨‬‬ ‫‪٣٨‬‬ ‫‪٣٨‬‬

‫ﻛﺸﻤﲑ‬ ‫ﻼ‬ ‫ ﺳﻜﺎﻥ ﻛﺸﻤﲑ ﻫﻢ ﺍﻟﻴﻬﻮﺩ ﺃﺻ ﹰ‬‫ ﺩ‪‬ﻋﻲ ﺍﻟﻴﻬﻮﺩ ﺑﺎﻷﻓﻐﺎﻥ ﻭﺍﻟﻜﺸﻤﲑﻳـﲔ ﺑﻌﺪ ﻫﺠﺮ‪‬ﻢ ﺇﱃ ﺑﻼﺩ ﺑﻨﺠﺎﺏ‬‫ ﺗ‪‬ﻮﻓﹼﻲ ﻋﻴﺴﻰ ﰲ ﺳﺮﻳﻨﻐﺮ ﺑﻜﺸﻤﲑ‬‫ﺠﺖ"‪ :‬ﺍﳌﻨﻄﻘﺔ ﺍﻟﱵ ﺍﻛﺘ‪‬ﺸﻒ ﻓﻴﻬﺎ ﻗﱪ ﺍﳌﺴﻴﺢ ﺑﻜﺸﻤﲑ‬ ‫‪ِ " -‬ﺟﻠ ِ‬

‫‪١٨‬‬ ‫‪٥٦‬‬ ‫‪١٤‬‬ ‫‪٥٨‬‬

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‫ﺍﻟﻜﻠﻤﺔ )ﺍﻟﺸﻬﺎﺩﺓ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ (‬

‫‪ -‬ﻫﻲ ﺗﺬﻛﺎﺭ ﻟﻠﻨﺼﺮ ﺍﳌﺒﲔ ﺍﻟﺬﻱ ﺳﺠ‪‬ﻠﻪ ﺿﺪ ﺍﻵﳍﺔ ﺍﻟﺒﺎﻃﻠﺔ‬

‫ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ‬ ‫ ﺇﻳﺬﺍﺀ ﺍﻟﻜﻔﺎﺭ ﻟﻪ ﰲ ﻣﻜﺔ ﻭﺑﻌﺪ ﺍﳍﺠﺮﺓ‬‫ ﺍﺣﺘﺎﻟﻮﺍ ﻟﻘﺘﻠﻪ ﺑﺎﻟﺴﻢ‬‫ ﻣﺆﺍﻣﺮﺓ ﻟﻘﺘﻠﻪ ﲟﻜﺔ‬‫ ﻫﺠﺮﺗﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‬‫ ﻋﻔﻮﻩ ﻋﻦ ﺍﻟﻈﺎﳌﲔ ﻋﻨﺪ ﻓﺘﺢ ﻣﻜﺔ‬‫ ﺍﻟﺰﻋﻢ ﺃﻧﻪ ﺃﻭ ﺃﺻﺤﺎﺑﻪ ﺣﺎﺭﺑﻮﺍ ﻟﻨﺸﺮ ﺍﻟﺪﻳﻦ ﺧﻄﹲﺄ ﻓﺎﺣﺶ‬‫ﻕ ﻭﻭﻓﺎﺀ ﺃﺻﺤﺎﺑﻪ ﻳﻬﺪﻡ ﻓﻜﺮﺓ ﺍﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ‬ ‫ ﺻﺪ ‪‬‬‫ ﻣﻮﺍﻗﻒ ﺻﺪﻗﻬﻢ ﻭﻭﻓﺎﺋﻬﻢ ﻻ ﻳﻮﺟﺪ ﳍﺎ ﻧﻈﲑ ﰲ ﺍﳌﻠﻞ ﺍﻷﺧﺮﻯ‬‫ ﻟﻘﺎﺀ ﺍﳌﺆﻟﻒ ﺑﺎﻟﻨﱯ ﻣﺮﺍﺭ‪‬ﺍ ﰲ ﺍﻟﻴﻘﻈﺔ ﺍﻟﺘﺎﻣﺔ‬‫ ﺃﻧﺒﺄ ﺑﺘﻘﻠﹼﺺ ﺍﻟﺪﻳﻦ ﺍﻟﺼﻠﻴـﱯ ﻟﺪﻯ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬‫ ﺃﻧﺒﺄ ﻋﻦ ﺍﻧﻘﻄﺎﻉ ﺍﳊﺮﻭﺏ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻋﻬﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬‫ ﺷﺒ‪‬ﻪ ﺍﳋﺼﺎ ﹶﻝ ﺍﻟﻘﺒﻴﺤﺔ ﺑﺎﳋﻨـﺰﻳﺮ ﰲ ﺣﺪﻳﺚ ﺍﻟﺼﻠﻴﺐ‬‫ ﺧﻄﺄ ﺍﳌﺸﺎﻳﺦ ﰲ ﻓﻬﻢ ﺃﺣﺎﺩﻳﺜﻪ ﻋﻦ ﻛﺴﺮ ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘﻞ ﺍﳋﻨـﺰﻳﺮ‬‫ ﳑﺎﺛﻠﺔ ﺑﲔ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻣﻮﺳﻰ ‬‫ ﻣﻌﺠﺰ ﹲﺓ ﻟﻨﺒ‪‬ﻴﻨﺎ ﳏﻤﺪ ‬‫ ﺇﻧﻪ ﺃﻛﺜ ‪‬ﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺟﻼ ًﺀ ﻟﻠﺘﻮﺣﻴﺪ‬‫ ﻭﻋﺪ ﺍﷲ ﻟﻠﻴﻬﻮﺩ ﺑﺎﳌﹸﻠﻚ ﺇﺫﺍ ﺁﻣﻨﻮﺍ ﺑﻪ ‬‫‪ -‬ﺇﳝﺎ ﹸﻥ ﻭﻓ ٍﺪ ﻣﻦ ﺍﻟﻴﻬﻮ ِﺩ ﺍﻷﻓﻐﺎ ِﻥ ﻋﻠﻰ ﻳﺪﻩ ‬

‫‪٧١‬‬ ‫‪٩‬‬ ‫‪٩‬‬ ‫‪٣٣‬‬ ‫‪٩‬‬ ‫‪٩‬‬ ‫‪٩‬‬ ‫‪١١‬‬ ‫‪١١‬‬ ‫‪٣٨‬‬ ‫‪٦٩‬‬ ‫‪٩٥‬‬ ‫‪٩٥‬‬ ‫‪٩٥‬‬ ‫‪٣٣ -٣١‬‬ ‫‪٥٣‬‬ ‫‪٧١‬‬ ‫‪٧٥‬‬ ‫‪١١٢ ،١٠٤‬‬

‫"ﻣ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﻋﻴﺴﻰ"‬ ‫ﺕ ﻭﺻﻔﺔ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ"ﳉﺮﻭﺡ ﺍﳌﺴﻴﺢ ﰲ ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ‬ ‫ ﹸﺃ ِﻋ ‪‬ﺪ ‪‬‬‫ ﲝﺚ ﺷﺎﻣﻞ ﺣﻮﻝ ﻭﺻﻔﺔ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ"‬‫ ﻛﺘﺐ ﻃﺒﻴﺔ ﺳﺠﻠﺖ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ‬‫ ﻫﺬﻩ ﺍﻟ ‪‬ﻮﺻﻔ ﹲﺔ ﻣﺴﺠ‪‬ﻠﺔ ﰲ ﻣﺆﻟﻔﺎﺕ ﺍ‪‬ﻮﺱ ﻭﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﳌﺴﻠﻤﲔ‬‫‪ -‬ﺍﻻﻧﺘﺒﺎﻩ ﺇﻟﻴﻬﺎ ﻛﺎﻥ ﻣﻘ ‪‬ﺪﺭ‪‬ﺍ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺼﻠﻴﺒﻴﺔ‬

‫‪٦٨ - ٦٧‬‬ ‫‪٦١‬‬ ‫‪٦٣‬‬ ‫‪٦١‬‬ ‫‪٦٩‬‬

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‫ﺍﳌﺴﻠﻤﻮﻥ )ﺍﻧﻈﺮ ﺃﻳﻀ‪‬ﺎ ﺍﳌﻌﺘﻘﺪﺍﺕ(‬

‫ﷲ ﻟﻠﻤﺴﻠﻤﲔ ﺑﺎﻟﻘﺘﺎﻝ ﺩﻓﺎ ‪‬ﻋﺎ ﻋﻦ ﺃﻧﻔﺴﻬﻢ‬ ‫ ﹶﺃ ِﺫ ﹶﻥ ﺍ ُ‬‫ ﻋﻘﺎﺋﺪ ﺧﺎﻃﺌﺔ ﺗﺴﺮﺑﺖ ﺇﻟﻴﻬﻢ ﺣﻮﻝ ﻋﻴﺴﻰ ﻭﺍﳌﻬﺪﻱ ﻭﺍﳉﻬﺎﺩ‬‫ ﺳﺒﺐ ﻣﻴﻠﻬﻢ ﺇﱃ ﺍﳉﻬﺎﺩ ﺍﻟﻌﺪﻭﺍﱐ‬‫ ﺍﻟﺘﺄﺛﲑ ﺍﻟﻀﺎﺭ ﳍﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺃﺧﻼﻕ ﺍﳌﺴﻠﻤﲔ‬‫ﺚ ﻛﺴ ِﺮ ﺍﻟﺼﻠﻴﺐ ﻭﻗﺘﻞ ﺍﳋﻨـﺰﻳﺮ‬ ‫ ﺧﻄﺄ ﺍﳌﺸﺎﻳﺦ ﰲ ﻓﻬﻢ ﺃﺣﺎﺩﻳ ِ‬‫ ﺗﺂﻣﺮ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﻣﻊ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺿﺪ ﺍﳌﺆﻟﻒ‬‫ ﺳﺒﺐ ﺣﻨﻖ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﻣﻦ ﺍﳌﺆﻟﻒ‬‫ﺡ ﺣﺎﻟﺘﻬﻢ ﺍﳋﻠﻘﻴﺔ‬ ‫‪ -‬ﺃﻋﻈﻢ ﻣﺆﺍﺳﺎﺓ ﻟﻠﻤﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﺇﺻﻼ ‪‬‬

‫‪٩‬‬ ‫‪٦-١‬‬ ‫‪٢‬‬ ‫‪٦‬‬ ‫‪٩٥‬‬ ‫‪٣٤‬‬ ‫‪٣٤،١٢‬‬ ‫‪١٣‬‬

‫ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬ ‫ﻯ ﺷﺒﻴﻬﺔ ﺑﺼﻔﺎﺕ ﺍﳌﺴﻴﺢ ﻭﻗﻮﺍﻩ‬ ‫ ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺑﺼﻔﺎﺕ ﻭﻗﻮ ‪‬‬‫ ﻣﺸﺎ‪‬ﺎﺕ ﺑﲔ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﻭﺍﳌﺴﻴﺢ ﺍﻟﻨﺎﺻﺮﻱ‬‫ ﻧﺒﻮﺀﺓ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺗﻘﻠﹼﺺ ﺍﻟﺪﻳﻦ ﺍﻟﺼﻠﻴـﱯ ﻟﺪﻯ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬‫ ﻧﺒﻮﺀﺓ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻧﻘﻄﺎﻉ ﺍﳊﺮﻭﺏ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﻋﻬﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬‫ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ "ﻣﺮﻫﻢ ﻋﻴﺴﻰ" ﻛﺎﻥ ﻣﻘ ‪‬ﺪﺭ‪‬ﺍ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬‫ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺼﻠﻴﺒﻴﺔ‬ ‫ ﺃﻧﺎ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺍﳌﺒﺸ‪‬ﺮ ﲟﺠﻴﺌﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻹﳒﻴﻞ )ﺍﳌﺆﻟﻒ(‬‫ ﲢ ﹼﻘﱡﻖ ﻧﺒﻮﺀﺓ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺣﻮﻝ ﻛﺸﻒ ﺑﻼﺀ‬‫ ﲢﻘﻖ ﻧﺒﻮﺀﺗﻪ ﺍﳌﺘﻌﻠﻘﺔ ﲟﻮﺕ "ﻟﻴﺨﺮﺍﻡ" ﺍﳍﻨﺪﻭﺳﻲ‬‫ ﺗﺂﻣﺮ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﻣﻊ ﺃﻋﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺿﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ‬‫ ﺳﺒﺐ ﺣﻨﻖ ﻫﺆﻻﺀ ﺍﳌﺸﺎﻳﺦ ﻣﻨﻪ‬‫ﻏﺎﻳﺔ ﺑﻌﺜﺘﻪ‪:‬‬ ‫ ﺑ‪‬ﻌﺜﺖ ُﻷﺭﺷﺪ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﻹﻟﻪ ﺍﳊﻖ ﺑﺴﻠﻢ ﻭﺣﻠﻢ‪ ،‬ﻭﻷﺷ‪‬ﻴﺪ ﻣﻦ‬‫ﺟﺪﻳﺪ ﺑﻨﺎ َﺀ ﺍﳌﹸﺜﻞ ﺍﳋﻠﻘﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ )ﺍﳌﺆﻟﻒ(‬ ‫ ﻣﺎ ﺟﺌﺖ ﻟﺮﻓﻊ ﺍﻟﺴﻴﻒ‪ ،‬ﺑﻞ ﻷ ‪‬ﺭ ‪‬ﺩ ﻛ ﱠﻞ ﺍﻟﺴﻴﻮﻑ ﺇﱃ ﺃﻏﻤﺎﺩﻫﺎ )ﺍﳌﺆﻟﻒ(‬‫‪ -‬ﻣ‪‬ﻦ ﺗﺒﻌﲏ ﻓﺴﻴ‪‬ﺠ‪‬ﻨﺐ ﺍﳊﻔ ‪‬ﺮ ﺍﻟﱵ ﺃﻋﺪ‪‬ﻫﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻠﺴﺎﺋﺮﻳﻦ ﰲ ﺍﻟﻈﻼﻡ )ﺍﳌﺆﻟﻒ(‬

‫‪١٣‬‬ ‫‪٩٥‬‬ ‫‪١٣‬‬

‫ﺍﳌﺴﻴﺤﻴﻮﻥ‬ ‫‪ -‬ﺃﻋﻈﻢ ﻣﺆﺍﺳﺎﺓ ﳍﻢ ﰲ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ﺗﻨﺒﻴﻬﻬﻢ ﺇﱃ ﺍﻹﻟﻪ ﺍﳊﻖ‬

‫‪١٣‬‬

‫ﺍﳌﻌﺘﻘﺪﺍﺕ‬ ‫‪ -‬ﻣﻌﺘﻘﺪﺍﺕ ﻟﻠﻤﺴﻠﻤﲔ ﻭﺍﳌﺴﻴﺤﻴﲔ ﰲ ﺍﳌﺴﻴﺢ ‬

‫‪٤٠‬‬ ‫‪٣١‬‬ ‫‪٦٩‬‬ ‫‪٩٥‬‬ ‫‪٦٩‬‬ ‫‪١٢‬‬ ‫‪٣٥‬‬ ‫‪٣٤‬‬ ‫‪٣٤‬‬ ‫‪٣٤ ،١٢‬‬

‫‪٦-١‬‬

‫‪١٣٠‬‬

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‫ ﻋﻘﻴﺪﺓ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻋﻴﺴﻰ ﻳﻨـﺰﻝ ﳌﺴﺎﻋﺪﺓ ﺍﳌﻬﺪﻱ‬‫ ﻋﻘﻴﺪﺓ ﻇﻬﻮﺭ ﻣﻬﺪﻱ ﻭﻣﺴﻴﺢ ﺳﻔﺎﻛﲔ ﺗﻨﺎﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ‬‫ ﻋﻘﻴﺪﺓ ﺧﺎﻃﺌﺔ ﻋﻦ ﻇﻬﻮﺭ ﻣﻬﺪﻱ ﺳﻔﹼﺎﻙ ﻣﻦ ﺑﲏ ﻓﺎﻃﻤﺔ‬‫ ﻋﻘﻴﺪﺓ ﺍﳉﻬﺎﺩ ﺍﻟﻌﺪﻭﺍﱐ ﻟﻴﺴﺖ ﺇﻻ ﺧﻄﺄ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‬‫ ﺍﻟﺘﺄﺛﲑ ﺍﻟﻀﺎﺭ ﳍﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻠﻰ ﺃﺧﻼﻕ ﺍﳌﺴﻠﻤﲔ‬‫ ﻓﻜﺮﺓ ﺍﻹﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ ﻻ ﳝﻜﻦ ﺻﺪﻭﺭﻫﺎ ﻋﻦ ﺍﷲ ‬‫ ﻋﻘﻴﺪﺓ ﺇﻛﺮﺍﻩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺇﺳﺎﺀﺓ ﺇﻟﻴﻪ‬‫ ﺍﻹﺳﻼﻡ ﻋﻠﹼﻤﻨﺎ‪" :‬ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ"‬‫ﺍﻟﻨﺒﻮﺀﺍﺕ‬ ‫ ﻗﺴﻤﺎﻥ ﻟﻠﻨﺒﻮﺀﺍﺕ ﺍﻹﳒﻴﻠﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻈﻬﻮﺭ ﺍﳌﺴﻴﺢ‬‫ ﲢ ﹼﻘﱡﻖ ﻧﺒﻮﺀﺓ ﻟﻠﻤﺴﻴﺢ ﺍﳌﻮﻋﻮﺩ ﺣﻮﻝ ﻛﺸﻒ ﺑﻼﺀ‬‫ ﲢﻘﻖ ﻧﺒﻮﺀﺗﻪ ﺍﳌﺘﻌﻠﻘﺔ ‪‬ﻼﻙ "ﻟﻴﺨﺮﺍﻡ" ﺍﳍﻨﺪﻭﺳﻲ‬‫ﺍﻟﻨﱯ‪ /‬ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ ﻏﺎﻳﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﻮﺣﻴﺪﺓ ﺃﻥ ﻳﺘﺠﻠﹼﻰ ﻣﻀﻤﻮ ﹸﻥ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ"‬‫ ﺃﻋ ﹶﻈﻤ‪‬ﻬﻢ ﺷﺄﻧ‪‬ﺎ ﺃﻛﺜﺮ‪‬ﻫﻢ ﺟﻼ ًﺀ ﻟﻠﺘﻮﺣﻴﺪ ﻭﻫﻮ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ‬‫‪٧١‬‬ ‫ ﲨﻴﻌﻬﻢ ﺑ‪‬ﻌﺜﻮﺍ ﻟﺘﺮﺳﻴﺦ ﻋﺒﺎﺩﺓ ﺍﷲ ﺑﺎﻟﻘﻀﺎﺀ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﳌﺨﻠﻮﻕ‬‫ ﻟﻘﺎﺀ ﺍﳌﺆﻟﻒ ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺍﻟﻴﻘﻈﺔ ﺍﻟﺘﺎﻣﺔ‬‫ ﺍﻟﺒﻮﺫﻳﻮﻥ ﳛﺴﺒﻮﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺘﺄﺧ‪‬ﺮﻳﻦ ‪ -‬ﺯﻣﻨ‪‬ﺎ ‪ -‬ﺗﻼﻣﺬ ﹰﺓ ﻟﻠﻤﺘﻘﺪﻣﲔ‬‫ﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ ﺍﳌﺴﻴﺢ ﲨﻊ ﰲ ﺫﺍﺗﻪ ﺃﻣﺮﻳﻦ ﱂ ﳚﺘﻤﻌﺎ ﰲ ﻧ ‪‬‬‫ﺍﳍﻨﺪﻭﺱ‬ ‫ "ﻣﻬﺎﺩﻳﻮ" ﺃﺣﺪ ﻛﺒﺎﺭ ﺁﳍﺘﻬﻢ‬‫ ﺍﻻﺻﻄﻼﺡ ﺍﳍﻨﺪﻭﺳﻲ "ﻭﻳﺪﺍﻧﺖ"‬‫ ﻛﺘﺎ‪‬ﻢ "ﺍﻟﻔﻴﺪﺍ"‬‫ ﱂ ﻳﺆﻣﻦ ﺑﻮﺫﺍ ﺑﺼﺤﺔ ﻛﺘﺎ‪‬ﻢ‬‫ ﺃﻧﻜﺮ ﺑﻮﺫﺍ ﺁﳍﺘﻬﻢ ﺍﳌﺘﺠﺴﺪﺓ‬‫ ﺷﺠﺐ ﺑﻮﺫﺍ ﺣﻴﺎﺗﻪ ﺣﲔ ﻛﺎﻥ ﺗﺎﺑﻌ‪‬ﺎ ﻟﻠﻬﻨﺪﻭﺳﻴﺔ‬‫ ﺍﺳﺘﺪﻋﺎﺀ ﺳﻼﻃﲔ ﺍﳌﺴﻠﻤﲔ ﹸﻛﻬ‪‬ﺎ ﹶﻥ ﺍﳍﻨﺪﻭﺱ ﻟﺘﺮﲨﺔ ﺍﻟﻜﺘﺐ‬‫‪ -‬ﺯﻋ ‪‬ﻢ ﺍﳍﻨﺪﻭﺱ ﺃﻥ ﺍﳌﺴﻴﺢ ﺳﺮﻕ ﺗﻌﺎﻟﻴﻤﻪ ﺍﻷﺧﻼﻗﻴﺔ ﻣﻦ ﺑﻮﺫﺍ‬

‫‪٥‬‬ ‫‪٩- ٨‬‬ ‫‪٥‬‬ ‫‪٢‬‬ ‫‪٦‬‬ ‫‪٧‬‬ ‫‪٦‬‬ ‫‪١١‬‬ ‫‪٣٩‬‬ ‫‪٣٥‬‬ ‫‪٣٤‬‬ ‫‪٧٠‬‬

‫‪٧٠‬‬ ‫‪٣٨‬‬ ‫‪٩٤‬‬ ‫‪٥٩‬‬ ‫‪٥‬‬ ‫‪٩٩‬‬ ‫‪٩٩‬‬ ‫‪٩٩‬‬ ‫‪٩٩‬‬ ‫‪١٠٠‬‬ ‫‪٦٥‬‬ ‫‪٨٢‬‬

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‫ﺍﻟﻴﻬﻮﺩ ‪ /‬ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‬ ‫‪١٨‬‬ ‫ ﺣﺪ‪‬ﺩ ﺍﷲ ﻏﺎﻳﺔ ﻧﺒ ‪‬ﻮﺓ ﺍﳌﺴﻴﺢ ﺃﻥ ﻳﻠﻘﻰ ﺑﺎﻟﻘﺒﺎﺋﻞ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﻀﺎﻟﺔ‬‫‪١١٣ -١٠٤ ،٨٣-٨٢‬‬ ‫ ﺗﺸﺮ‪‬ﺩ ﺍﻟﻴﻬﻮﺩ ﺇﱃ ﺍﻟﺸﺮﻕ‬‫‪١٨‬‬ ‫ ﺑﻌﺾ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺸﺮ ﺍﳌﺸﺮﺩﺓ ﻫﺎﺟﺮﺕ ﺇﱃ ﺍﳍﻨﺪ ﺃﻳﻀ‪‬ﺎ‬‫‪٨٣‬‬ ‫ ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﺍﳌﺸﺮﺩﻳﻦ ﺍﻋﺘﻨﻘﻮﺍ ﺍﻟﺒﻮﺫﻳﺔ‬‫‪١١٦ -١٠٣ ، ٧٧ - ٧٦ ،١٨‬‬ ‫ ﺍﻷﺩﻟﺔ ﻋﻠﻰ ﻛﻮﻥ ﺍﻷﻓﻐﺎﻥ ﻭﺍﻟﻜﺸﻤﲑﻳﲔ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬‫‪١١٢،١٠٤‬‬ ‫ ﺇﳝﺎ ﹸﻥ ﻭﻓ ٍﺪ ﻣﻦ ﺍﻟﻴﻬﻮ ِﺩ ﺍﻷﻓﻐﺎ ِﻥ ﻋﻠﻰ ﻳﺪ ﺍﻟﻨﱯ ‬‫‪٧٥‬‬ ‫ ﻭﻋﺪ ﺍﷲ ﳍﻢ ﺑﺎﳌﹸﻠﻚ ﺇﺫﺍ ﺁﻣﻨﻮﺍ ﺑﺂﺧﺮ ﺍﻷﻧﺒﻴﺎﺀ‬‫‪٣١‬‬ ‫ ﻛﺎﻧﻮﺍ ﻳﻨﺘﻈﺮﻭﻥ ﻣﺴﻴﺤﻬﻢ ﺍﳌﻮﻋﻮﺩ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‬‫‪٢٩‬‬ ‫ ﺍ‪‬ﻤﻮﺍ ﺍﳌﺴﻴﺢ ﺑﺎﻟﺜﻮﺭﺓ ﻋﻠﻰ ﺍﳊﻜﻮﻣﺔ‬‫‪٢١‬‬ ‫ ﺯﻋﻤﻮﺍ ﻗﺘﻞ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‬‫‪٥٤‬‬ ‫ ﺯﻋﻢ ﺑﻌﻀﻬﻢ ﻗﺘ ﹶﻞ ﺍﳌﺴﻴﺢ ﺑﺎﻟﺴﻴﻒ‬‫‪٢٤‬‬ ‫ ﺻﻠﻴﺒﻬﻢ ﱂ ﻳﻜﻦ ﻣﺜﻞ ﻣﺸﻨﻘﺔ ﺍﻟﻴﻮﻡ‬‫‪٢٤‬‬ ‫ ﻛﺎﻥ ﳏ ‪‬ﺮ ‪‬ﻣﺎ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﺃﺣﺪ‪‬ﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‬‫‪٢٤‬‬ ‫ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺮﺍﻋﻮﻥ ﺍﻟﺘﻮﻗﻴﺖ ﺍﻟﻘﻤﺮﻱ‬‫ ﻋﺠﺰﻭﺍ ﺩﻭﻣ‪‬ﺎ ﻋﻦ ﺍﻟﺮﺩ ﺍﳌﻘﻨﻊ ﻟﻮ ﺳﺌﻠﻮﺍ‪ :‬ﻛﻴﻒ ﻣﺎﺕ ﺍﳌﺴﻴﺢ ﻋﻠﻰ‬‫‪٥٤‬‬ ‫ﺴﺮ ﻋﻈﺎﻣﻪ؟‬ ‫ﺍﻟﺼﻠﻴﺐ ﰲ ﺳﺎﻋﺘﲔ ﺃﻭ ﺛﻼﺙ ﻓﻘﻂ ﺩﻭﻥ ﺃﻥ ﺗ‪‬ﻜ ‪‬‬ ‫‪٤٢‬‬ ‫ ﱂ ﻳﺒﻖ ﳍﻢ ﻣﻦ ﺑﺎﻗﻴﺔ ﺑﻌﺪ ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﳉﺪﻳﺪﺓ ﻋﻦ ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ‬‫‪٥١‬‬ ‫ ﻫﺎﺟﺮ ﺍﳌﺴﻴﺢ ﺑﻌﺪ ﺣﺎﺩﺙ ﺍﻟﺼﻠﻴﺐ ﺧﻮﻓﹰﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‬‫‪٥٠‬‬ ‫ ﻣﺎ ﻛﺎﻥ ﻟﻠﻤﺴﻴﺢ ﺃﻥ ﳜﺎﻑ ﺍﻟﻴﻬﻮﺩ ﺭﻏﻢ "ﺍﳉﺴﻢ ﺍﳉﻼﱄ"‬‫‪٢٣‬‬ ‫ ﻗﺒﻮﺭ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﺖ ﻓﺴﻴﺤﺔ ﻭﺫﺍﺕ ﻧﻮﺍﻓﺬ‬‫*****************************‬

‫@ @‬

‫@ @‬ ‫‪@ @R@áÓ‰@Õzܽa‬‬ ‫@ @‬ ‫@ @‬

‫ﻧﺼﻮﺹ ﻣﻘﺘﺒ‪‬ﺴﺔ ﻣﻦ ﺷﱴ ﺍﳌﺮﺍﺟﻊ‬ ‫ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﳌﺆﻟﻒ‬

31 No. 22

of Geography, Descriptive, Physical, Statistical, And Historical, Forming a Complete General Gazetteer of the World, By Alex. Keith Johnston, F.R.S.E., F.R.G.S., F.G.S., Second Edition, thoroughly revised and corrected (Longman, Brown, Green, and Longmans, London {1855} MDCCLV) Dictionary

Page 250 (Under word ‘Cashmere’): ‘The natives are of a tall robust frame of body, with manly features—the women full-formed and handsome, with aquiline nose and features, resembling the Jewish.’

30 have written, that they, after their expulsion, ever bearing in mind their wonted abode, uttered bewailings and lamentations (‫ـﺎﻥ‬ ‫ﺍﻓﻐـ‬ Afghan), and were on that account called ‘Afghan.’” See Sir J. Malcolm’s History of Persia, Vol. I. p. 101, where the same derivation of this word is mentioned….

Farid Uddeen Ahmed mentions, that in standard works, as in the Tareekh Afghani, Tareekh Ghori, and others, it is asserted that the Afghans were, for the greater part, Israelites, and some Copts. See also Abul Fazl, P. ii. p. 178: “Some Afghans consider themselves to be of Egyptian extraction; asserting, that when the Children of Israel returned from Jerusalem to Egypt, this tribe emigrated to Hindoostan.”

Page 65. ‘The Afghans, according to almost all the Oriental historians, believe themselves to be descended from the Jews; an opinion that was even adopted, or considered probable, by some modern writers…… The use of Jewish names, which the Afghans employ, is undoubtedly attributable to their being Mussulmans…..

The only proof that might be adduced in favour of their pretended Jewish extraction, is the striking likeness of the Afghan features to the Jewish; which has been admitted, even by such as do not pay the least attention to their claim to a Jewish origin. Sir John Malcolm’s words on this subject are: “Although their right to this proud descent (from the Jews) is very doubtful, it is evident, from their personal appearance, and many of their usages, that they are a distinct race from the Persians, Tartars, and Indians; and this alone seems to give some credibility to a statement which is contradicted by many strong facts, and of which no direct proof has been produced. If an inference could be drawn from the features of a nation resembling those of another, the Cashmirians would certainly, by their Jewish features, prove a Jewish origin, which not only Bernier, but Forster, and perhaps others, have remarked.”

Pages 65-66. ‘Now, although Forster does not approve of the opinion of Bernier, tracing the descent of the Cashmirians to the exiled Jewish tribes, yet he confesses, that, when among the Cashmirians, he thought himself to be amongst a nation of Jews.’

29 surname Pathan: Kais ben Isa, ben Salool, ben Otba, ben Naeem, ben Morra, ben Gelundur, ben Iskunder, ben Reman, ben Ain, ben Mehlool, ben Salem, ben Selah, ben Farood, ben Ghan, ben Fahlool, ben Karam, ben Amal, ben Hadifa, ben Minhal, ben Kais, ben Ailem, ben Ismuel, ben Harun, ben Kumrood, ben Abi, ben Zaleeb, ben Tullal, ben Levi, ben Amel, ben Tarej, ben Arzund, ben Mundool, ben Saleem, ben Afghana, ben Irmia, ben Sarool, called Melik (King) Talut, ben Kais, ben Otba, …..’

Page 38. ‘The Prophet lavished all sorts of blessings upon them; and having ascertained the name of each individual, and remarked that Kais was an Hebrew name, whereas they themselves were Arabs, he gave Kais the name Abd Ulrasheed…….. their attachment to the Faith would, in strength, be like the wood upon which they lay the keel when constructing a ship, which wood the seamen call Pathan: on this account he conferred upon Abd Ulrasheed the title of Pathan also…..

The Prophet at length dismissed Abd Ulrasheed to return to Ghor and the adjacent Kohistan, there to propagate the new faith, and to direct the infidels to it.’

Part 2- page 63 (Under word ‘Suleimani’). ‘Muhabbat Khan tells us, that they are called so by the Arabs in consequence of their belonging to the adherents and followers of King Solomon.’

Pages 63-64. ‘Bani Afghanah, Bani Afghan; that is, Children of Asif, Israel, Afghanah, or Afghan. These names are mentioned by Fareed Uddeen Ahmad, in his Risalah Ansab Afaghinah, where we find the following passage:—“When, in the course of time, Bokhtnassr the magician, who subdued the Bani Israel and the territories of Syria, and sacked Jerusalem, led the Children of Israel into captivity and slavery, and carried off with him several tribes of this people who were attached to the Law of Moses, and ordered them to adore him for God, and to abandon the creed of their fathers, they did not consent to this: upon which, he put two thousand of the wisest and most skilful of them to death, and ordered the rest to quit Syria and his dominions. Part of them, who had a chief, were led by him out of Bokhtnassr’s dominions, and conducted to the Kohistan of Ghor, where their descendants settled. Their number increased daily; and people called them Bani Israel, Bani Asif, and Bani Afghanah.”

Page 64. ‘Fareed Uddeen Ahmed, in the beginning of his discourse, says on this point: “Concerning the denomination, ‘Afghan,’ some

28 No. 21 HISTORY OF THE AFGHANS: translated from the

Persian of Neamet Ullah, by Bernhard Dorn, Ph.D. FOR. M.R.A.S. M.T.C., Part 1 & 2 (J. Murray, London, 1829) Part 1- page 23. ‘Davud treated the two afflicted widows with the utmost kindness; and Heaven blessed them each with an accomplished son, born at the same hour; of whom the one was called Berkhia; the other, Ermia……

Each of them was blessed with an accomplished son. Berkhia called his Asif: Ermia’s son was called Afghana.’

Page 24. ’God blessed Asif with eighteen, and Afghana with forty sons; whose posterity, but more particularly that of the latter, continued increasing in such a degree, that no tribe of the Israelites equalled them.’

Page 25. ‘….. God permitted Bokhtnasser to subjugate the territories of Sham, to rase Jerusalem, and vanquish the Israelites, so as to carry their families into captivity and slavery, and drive all those who had faith in the Tora into exile;…… He reduced the whole of Sham to his subjection; carrying away the Israelites, whom he settled in the mountainous districts of Ghor, Ghazneen, Kabul, Candahar, Koh Firozeh,….’

Page 37. ‘Mestoufi, the author of the Tareekh Kozeida, and the author of the Mujmul Ansab, furnish the following records. When the lustre of Mohammed’s charming countenance had arisen, and Khaled had been ennobled by embracing the Mohammedan faith, a large number of Arabs and various people repaired to Medina, and were induced, by the splendor of the Mohammedan light, to embrace Islamism. At this time, Khaled sent a letter to the Afghans who had been settled in the mountainous countries about Ghor ever since the time of the expulsion of the Israelites by Bokhtnasser, and informed them of the appearance of the last of the Prophets. On this letter reaching them, several of their chiefs departed for Medina; the mightiest of whom, and of the Afghan people, was Kais, whose pedigree ascends in a series of thirtyseven degrees to Talut of forty-five to Ibrahim, and of six hundred and three to Adam. The author of the Mujmul Ansab traces it as follows:- Pedigree of Abd Ulrasheed Kais, who is known by the

27 terrible effect on the population, that the Abdalees quitted Persia and, passing by the Mekrane, Scinde, and Mooltan, arrived in India; but the results of this new migration were not more fortunate, for they were scarcely settled here when their neighbours made war upon, and forced them to leave the plains and inhabit the rugged mountains of Suleiman, considered as the cradle of the tribe, and called by them Kooh-Khasseh. The whole Afghan nation was brought together by the arrival of the Abdalees in the Suleiman mountains, and then consisted of twenty-four tribes, of which, as it has been already observed, Afghan, the son of Saul, was the father: this prince had three sons, named Tsera-Bend, Argoutch, and Kerlen, and each of them was the father of eight sons, who gave their names to the twenty-four tribes.

“The following is the manner in which they are classed:— Sons of Tsera-Bend Abdal Yoosoof Baboor Wezir Lohooan Beritch Khooguian Chiran Sons of Argoutch Ghildj Kauker Djumourian Storian Pen Kass Takan Nassar Sons of Kerlen Khattak Soor Afreed Toor Zaz Bab Benguech Lendeh-poor

Names of the Tribes Abdalees Yoosoofzyes Baboorees Wezirees Lohooanees Beritchees Khooguianees Chiranees Names of the Tribes Ghildjzyes Kaukerees Djumourianees Storianees Penees Kassees Takanees Nassarees Names of the Tribes Khattakees Soorees Afreedees Toorees Zazees Babees Benguechees Lendeh-poorees’

26 No. 20 HISTORY OF THE AFGHANS. By J. P. Ferrier, translated from the original unpublished manuscript

by Captain William Jesse (John Murray, London, 1858) Page 1. ‘… the majority of Eastern writers consider them to be the descendants of one of the ten tribes of Israel— and this is the opinion of the Afghans themselves.’

Page 4. ‘… the Afghans, however, think that they have evidence of their Jewish origin in the following tradition. When Nadir Shah, marching to the conquest of India, arrived at Peshawur, the chiefs of the tribe of Yoosoofzyes presented him with a Bible written in Hebrew, and several articles that had been used in their ancient worship which they had preserved; these articles were at once recognised by the Jews who followed the camp.’

Page 6. ‘Being incompetent to decide which is right, we shall adopt the opinion of Abdullah Khan of Herat as the one most deserving of credit, and we will precede it by giving his view of the manner in which the Afghans were brought to Afghanistan. The following is a translation of his manuscript: “….. Malek Thalut (Saul) king of the Jews had two sons, Afghan and Djalut— the first was the father of the Afghan nation and gave his name to it. After the reigns of David and Solomon, who succeeded Saul, anarchy divided the Jewish tribes, and this continued to the period at which Bouktun Nasr took Jerusalem, massacred 70,000 Jews, and after destroying that city led the surviving inhabitants captives to Babylon. Subsequently to this disaster the Afghan tribe, struck with terror, fled from Judea and settled in Arabia: here they remained some considerable time, but as pasturage and water were scarce, and both man and beast suffered extreme privation, some of the tribe determined to emigrate to Hindostan. The branch of the Abdalees continued to reside in Arabia, and during the caliphat of Aboo Bekr their chiefs allied themselves to a powerful sheikh, by name Khaled ibn Velid, of the tribe of Korech. ..… at the period when the Arabs subjugated Persia the Abdalees left Arabia and settled in this new conquest, establishing themselves in the provinces of Fars and Kerman, and here they remained until Ghengis Khan invaded those districts.

The tyrannical proceedings of this conqueror weighed with such

25 No. 19 History of Afghanistan, from the Earliest Period to the

Outbreak of the War of 1878, by Colonel G. B. Malleson, C.S.I. (W.H. Allen & Co. London, 1878) Page 39. ‘I turn now to the people of Afghánistán, to the tribes who occupy the country, and who command the passes. The subject has been treated at great length by Mountstuart Elphinstone, by Ferrier—who quotes largely from Abdúllah Khán, of Herát,—by Bellew, and by many others.

Following Abdúllah Khán and other Afghán writers, Ferrier is disposed to believe that the Afgháns represent the lost ten tribes, and to claim for them descent from Saul, King of Israel. Amongst other writers concurring in this view may be mentioned the honoured name of Sir William Jones. On the other hand, Professor Dorn, of Kharkov, who examined the subject at length, rejects this theory. Mountstuart Elphinstone classes it in the same category as the theory of the descent of the Romans from the Trojans. The objections to Abdúllah Khán’s view have been recently expressed, fittingly and forcibly, by Professor Dowson, in a letter to the Times.

“If,” writes that gentleman, “it were worthy of consideration, it is still inconsistent with the notion that the Afgháns are descendants of the lost ten tribes. Saul was of the tribe of Benjamin, and that tribe was not one of the lost ten. There remains the question of feature. This, no doubt, has its weight, but cannot prevail against the more important question of language.” Professor Dowson then proceeds to show that the Afghán language has no trace of Hebrew in it, and concludes by pronouncing the supposition that in the course of time the whole Afghán race could have changed their language as “too incredible.”

24 No. 18

A Cyclopædia of Geography Descriptive and Physical, forming a New General Gazetteer of the World and Dictionary of Pronunciation, by James Bryce, M.A., F.G.S. (Richard Griffin and Co. London and Glasgow 1856) page 11. ‘The name Afghan is not used by the people themselves; they call themselves Pooshtoon, and in the plural Pooshtaûneh, from which, perhaps, comes the name Putan, or Patan, given to them in India. They trace their origin to Saul, King of Israel, calling themselves, Ben-i-Israel. According to Sir A. Burnes, their tradition is, that they were transplanted by the King of Babylon from the Holy Land to Ghoré, lying to the N.W. of Cabool, and lived as Jews till A.D. 682, when they were converted to Mahometanism by an Arab chief, Khaled-ibn-Abdalla, who had married a daughter of an Afghan chief. No historical evidence has ever been adduced in support of this origin, and it is perhaps a mere invention, founded upon the facts mentioned in 2 Kings xviii.11. However this may be, all travellers agree that the people differ strikingly from the neighbouring nations; and have, among themselves, one common origin. They are said, by some, to resemble Jews very much in form and feature; and they are divided into several tribes, inhabiting separate territories, and remaining almost unmixed.’

23 No. 17

A personal narrative of a visit to Afghanistan, and of a Residence Mohamed: with Notices of Runjit Russian Expedition, by G. T. (Whittaker & Co. London 1840)

Ghuzni, Kabul, and at the Court of Dost Sing, Khiva, and the Vigne Esq. F.G.S.

Pages 166-167. ‘Moollah Khoda Dad, a person learned in the history of his countrymen, read to me, from the Mujma-ul-Unsab (collection of genealogies), the following short account of their origin. They say, that the eldest of Jacob’s sons was Judah, whose eldest son was Osruk, who was the father of Oknur, the father of Moalib, the father of Farlai, the father of Kys, the father of Talut, the father of Ermiah, the father of Afghana, whence the name of Afghans. He was contemporary with Nebuchadnezzar, called himself Bin-i-Israel, and had forty sons, whose names there is no occasion to insert. His thirty-fourth descendant, in a direct line, after a period of two thousand years, was Kys. From Kys, who lived in the time of the prophet Mahomed, there have been sixtysix generations. Sulum, the eldest son of Afghana, who lived at Sham [Damascus], left that place, and came to Ghura Mishkon, a country near Herat; and his descendants gradually extended themselves over the country now called Afghanistan.’

22 No. 16

The Works of Flavius Josephus; comprising the Antiquities of the Jews; a History of the Jewish Wars, and Life of Flavius Josephus; Written by Himself.

Translated by William Whiston, A.M., Professor of mathematics in the University of Cambridge (Willoughby & Co. London 1840) Page 223. ‘…the ten tribes are beyond Euphrates till now, and are an immense multitude, and not to be estimated by numbers.’

21 Pages 147-148. ‘The antiquity of the name of the country Cabul, or Cabool, is then established; and it is also shown that some peculiar people known as “The Tribes,” and “The Noble Tribes,” dwelt there at a very remote period. There is, therefore, good evidence that the present inhabitants of Cabul may be justified in asserting that from the earliest period of history they and their ancestors have occupied Cabul, and that from time immemorial they have been known as “The Tribes.” That is to say, Israelitish tribes, such as they now assume themselves to be. .... According to Sir W. Jones, the best Persian authorities agree with them in their account of their origin; and resident and competent authorities, such as Sir John Malcolm, and the missionary Mr. Chamberlain, after full investigation, assure us that many of the Afghans are undoubtedly of the seed of Abraham.’

20

The Lost Tribes and the Saxons of the East and of the West, with new Views of Buddhism, and Translations of Rock-Records in India, by George Moore, M.D. (Longman, Green, Longman, and Roberts, London {1861} MDCCCLXI) Page 143. ‘We are attracted at once to a country of vast importance in the present aspect of the East, and the more interesting to us, as we there find a people who profess to be the Beni-Israel, or descendants of the Ten Tribes, namely, Afghanistan and the adjacent countries.’

Pages 145-146. ‘The prominent reasons for thinking that certain classes of the people of Bokhara and Afghanistan are of Israelitish origin are these:— 1st. Their personal resemblance to the Hebrew family. Thus Dr. Wolff, the Jewish missionary, says: “I was wonderfully struck with the resemblance of the Youssoufszye [tribe of Joseph], and the Khybere, two of their tribes, to the Jews.”

Moorcroft also says of the Khyberes, “They are tall, and of singularly Jewish cast of features.” 2nd. They have been named by themselves Beni-Israel, children of Israel, from time immemorial.

3rd. The names of their tribes are Israelitish, especially that of Joseph, which includes Ephraim and Manasseh. In the Book of Revelation the tribe of Joseph stands for Ephraim. (Rev. vii. 6,8.) In Numbers xxxvi.5, Moses speaks of Manasseh as “the tribe of the sons of Joseph;” so that it is clear that both Manasseh and Ephraim were known by the name of the tribe of Joseph. 4th. The Hebrew names of places and persons in Afghanistan are of far greater frequency than can be accounted for through Mahometan association; and, indeed, these names existed before the Afghans became Mahometans. 5th. All accounts agree that they inhabited the mountains of Ghore from a very remote antiquity. It is certain that the princes of Ghore belonged to the Afghan tribe of Sooree, and that their dynasty was allowed to be of very great antiquity even in the eleventh century. “They seem early to have possessed the mountains of Solimaun or Solomon, comprehending all the southern mountains of Afghanistan.” (Elphinstone.) 6th. Afghan is the name given to their nation by others, the name they give their nation is Pushtoon, and Drs. Carey and Marshman assert that the Pushtoon language has more Hebrew roots than any other.’

19 observed, are of Jewish origin, though I cannot go so far as to affirm that they are of the Ten Tribes, since they do not know their own genealogy. They are now mostly Christians...... They resemble mostly the Protestants of Germany and England, for they have neither images nor monasteries, and their priests are married. The episcopal dignity, however, is hereditary, as well as that of the Patriarch, and at the time the mother of the patriarch becomes pregnant, she abstains from drinking wine and eating meat; and in case that a son is born, he is the patriarch, and if a daughter, she is obliged to observe eternal virginity.’

No. 15

18 Page 17. ‘Hence I passed to Peshawr. Here I had also the singular book read to me of the origin of the Affghauns, the Poshtoo Book of Khan Jehaun Loote. The account in this book agrees with that given in the MSS., Teemur Nameh and Ketaub Ansabee Muhakkek Toose. I thought the general physiognomy not Jewish, but I was wonderfully struck with the resemblance that the Youssuf Szeye and the Khaibaree, two of their tribes, bear to the Jews. The Kaffre Seeah Poosh, if Affghauns, vary widely from the rest of their nation. Many travellers have thought them the descendants from Alexander’s army, but they do not say so.’

Page 18. ‘I always thought that the Kaffre Seeah Poosh were descendants of Israel; and some of the learned Jews of Samarcand are of my opinion.’

Pages 19-20. ‘Captain Riley, I was surprised to find, looked on the Affghauns as of Jewish descent.’

Page 58. ‘I spent six days with the children of Rechab (Beni Arhab)..…. With them were children of Israel of the tribe of Dan, who reside near Terim in Hatramawt, who expect, in common with the children of Rechab, the speedy arrival of the Messiah in the clouds of heaven.’

Page 131. ‘It is very remarkable that the Prophet Ezekiel, in the twenty-seventh chapter, fourteenth verse, gives an exact description of the trade carried on by the Tūrkomauns with the inhabitants of Bokhara, Khiva, and Khokand. The Prophet says: “They of the house of Togarmah (i.e. the Tūrkomauns) traded in thy fairs with horses and horsemen, and mules.” The Tūrkomauns to this day, like the Swiss Guards, are mercenaries, and let themselves out for a few tengas a day. It is also remarkable, that I frequently heard the Tūrkomauns call themselves Toghramah, and the Jews call them Togarmah.

Viewing the hosts of camels coming with merchandise from Cashmeer, Cabūl, Khokand, Khetay, and Orenbourg, the passage of Isaiah 1x.6, comes forcibly on the mind, where the Prophet says: “The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense.” Mentioning gold, I must not forget, that near Samarcand there are gold mines and turquoises.’

Pages 236-237. ‘A few words on the Chaldeans in the mountains of Kurdistaun. These Chaldeans, as the late lamented Dr. Grant well

17 No. 14

Narrative of a Mission to Bokhara, in the years 18431845, to ascertain the Fate of Colonel Stoddart and Captain Conolly, by the Rev. Joseph Wolff, D.D. LL.D., Vol. 1, second edition, revised (John W. Parker, London {1845} M.DCCC.XLV.) Page 7. ‘From various conversations with Affghauns in Khorassaun and elsewhere, I learnt that some of them are proud of an origin from the children of Israel, but I doubt the truth of that partial tradition.’

Page 13. ‘All the Jews of Tūrkistaun assert that the Tūrkomauns are the descendants of Togarmah, one of the sons of Gomer, mentioned in Genesis x. 3.’

Pages 14-16. ‘The Jews in Bokhara are 10,000 in number. The chief rabbi assured me that Bokhara is the Habor, and Balkh the Halah, of the 2nd Kings, xvii.6; but that in the reign of Ghengis Khan they lost all their written accounts. At Balkh the Mussulman mullahs assured me that it was built by a son of Adam, that its first name had been Hanakh, and afterwards Halah, though later writers called it Balakh, or Balkh. The Jews, both of Balkh and Samarcand, assert that Tūrkistaun is the land of Nod, and Balkh where Nod “once stood.”…… The tradition is an old one at Bokhara, that some of the Ten Tribes are in China. I tried the Jews here on various points of Scriptural interpretation, particularly that important one in Isaiah vii.14— Virgin. They translated it as we Christians do, and they are in total ignorance of the important controversy between Jews and Christians on that point.

I obtained a passport from the King after this most interesting sojourn, and then crossed the Oxus, and arrived after a few days at Balkh; and from that city, where I also communed with the dispersed of Israel, I proceeded to Muzaur....... Some Affghauns claim a descent from Israel. According to them, Affghaun was the nephew of Asaph, the son of Berachia, who built the Temple of Solomon. The descendants of this Affghaun, being Jews, were carried into Babylon by Nebuchadnezzar, from whence they were removed to the mountain of Ghoree, in Affghanistaun, but in the time of Muhammed turned Muhammedans. They exhibit a book, Majmooa Alansab, or Collection of Genealogies, written in Persian.’

16 No. 13

The Cyclopædia of India and of Eastern and Southern Asia, by Surgeon General Edward Balfour, vol. I, Third Edition (Bernard Quaritch, London 1885) page 31 (Under the heading ‘Afghanistan’): ‘Pukhtun is the national appellation of the Afghans proper; but Afghans and Pathans also designate themselves Ban-i-Israel, and some claim direct descent from Saul, king of Israel. Pukhtun is the individual, and Pukhtana the collective name of the Afghans. This word is described as of Hebrew (Ibrani) origin, though some of them say it has a Syrian (Suriani) source, and signifies delivered, set free. The term Afghan is also said to have the same signification. One tradition is that the mother of Afghan or Afghana, on his being born exclaimed, ‘Afghana’, ‘I am free,’ and gave him this name; another tradition is that in the pangs of labour she exclaimed: ‘Afghan, Afghan,’ or ‘Fighan, Fighan,’ words which in the Persian mean woe! grief! alas!

Afghan is claimed as the designation only of the descendants of Kais.

The term Pathan is said to be from Pihtan, a titular appellation alleged to have been bestowed by Mahomed on an Afghan called Kais.

Their origin is involved in obscurity. But several writers consider them to be descendants of one of the ten tribes of Israel; and this is an opinion of some Afghans themselves. A few authors consider that this nation is not of Jewish origin, but that those who introduced the Mahomedan religion amongst them were converted Jews.’

Page 34. ‘Among the Yusufzai, no man sees his wife till the marriage ceremonies are completed; and with all the Bardurani there is great reserve between the time when the parties are betrothed and the marriage. Some of them live with their future father-in-law, and earn their bread by their services, as Jacob did Rachel, without ever seeing the object of their wishes.....

Among the Afghans, as among the Jews, it is thought incumbent on the brother of the deceased to marry his widow, and it is a mortal affront to the brother for any other person to marry her without his consent.’

15 their nation, and promised that the title of Malik (or king) should distinguish their chiefs for ever…. At the same time the Prophet, as a mark of special favour and distinction, was pleased to change the Hebrew name of Kais to the Arab one of Abdur Rashíd— “the servant of the true guide”— and, exhorting him to strive in the conversion of his people, conferred on him the title of “Pahtán,” — a term which the Afghan book-makers explain to be a Syrian word signifying the rudder of a ship, as the new proselyte was henceforth to be the guide of his people in the way they should go.’

Page 17. ‘At what period the Afghans of Ghor moved forward and settled in the Kandahar country, which is now their home, is not known. It appears, however, from the writings of the early Muhammadan historians, that in the first century of their era….’

Page 19. ‘Kais, they say, married a daughter of that Khalid-binWalíd who brought his people the first tidings of the Prophet and his doctrine, and by her he had three sons, whom he named respectively, Saraban, Batan, and Ghurghusht….

The Afghans Proper—the Bani Israíl, as they call themselves in special distinction to all other divisions of the nation—class themselves as the descendants of Saraban through his two sons, Sharjyún and Khrishyún.’

Page 24. ‘By Muhammadans of Asia Minor and the Western countries the Afghan is usually called Sulemáni.’

14 No. 12

The Races of Afghanistan, being a Brief Account of the Principal Nations Inhabiting that Country, by Surgeon-Major H. W. Bellew, C.S.I. (Thacker, Spink & Co. Calcutta, (1880) MDCCCLXXX) Page15. ‘The traditions of this people refer them to Syria as the country of their residence at the time they were carried away into captivity by Bukhtunasar (Nebuchadnezzar), and planted as colonists in different parts of Persia and Media. From these positions they, at some subsequent period, emigrated eastward into the mountainous country of Ghor, where they were called by the neighbouring peoples “Bani Afghan” and “Bani Israíl,” or children of Afghan, and children of Israel. In corroboration of this we have the testimony of the prophet Esdras to the effect that the ten tribes of Israel, who were carried into captivity, subsequently escaped and found refuge in the country of Arsareth, which is supposed to be identical with the Hazarah country of the present day, and of which Ghor forms a part. It is also stated in the Tabacati Nasiri—a historical work which contains, among other information, a detailed account of the conquest of this country by Changhiz Khan— that in the time of the native Shansabi dynasty there was a people called Bani Israíl living in that country, and that some of them were extensively engaged in trade with the countries around.

This people was settled in the Ghor country, to the east of Herat, at the time that Muhammad announced his mission as the Prophet of God— about 622 A.D. And it was there that Khalid-bin-Walíd, a chief of the Curesh tribe of Arabs, came to them with the tidings of the new faith, and an invitation to join the Prophet’s standard.’

Page 16. ‘...... the mission of Khalid was not without success, for he returned to the Prophet, accompanied by a deputation of six or seven representative men of the Afghan people and their followers amounting in all to seventy-six persons. The chief or leader of this party was named Kais or Kish.

The traditions of the people go on to the effect that this Kais and his companions fought so well and successfully in the cause of the Prophet, that Muhammad, on dismissing them to their homes, presented them with handsome gifts, complimented them on their bravery, and giving them his blessing foretold a glorious career for

13 No. 11

A Journey from Bengal to England, through the Northern Part of India, Kashmire, Afghanistan, and Perisa, and into Russia by the Caspian-Sea, by George Forster, vol. II (R. Faulder and Son, London 1808) Page 23. ‘On first seeing these people in their own country, I imagined, from their garb, the cast of countenance, which is long, and of a grave aspect, and the form of their beards, that I had come amongst a nation of Jews.’

12 No. 10

Travels in the Mogul Empire A.D. 1656-1668 by François Bernier, Translated, on the basis of Irving Brock’s version and annotated by Archibald Constable 1891, Second Edition, revised by Vincent A. Smith, M.A. (Oxford University Press 1916) Page 430. ‘There are, however, many signs of Judaism to be found in this country. On entering the Kingdom after crossing the Pirepenjale mountains, the inhabitants in the frontier villages struck me as resembling Jews. Their countenance and manner, and that indescribable peculiarity which enables a traveller to distinguish the inhabitants of different nations, all seemed to belong to that ancient people. You are not to ascribe what I say to mere fancy, the Jewish appearance of these villagers having been remarked by our Jesuit Father, and by several other Europeans, long before I visited Kachemire.’

11 No. 9

The Mystery of the Ages contained in the Secret Doctrine of all Religions. By Marie, Countess of Caithness, Duchesse De Pomár (C. L. H. Wallace, Philanthropic Reform Publisher, Oxford Mansion, W. London 1887) On Page 145 the author says about ‘Buddhism’: ….. It is the Christianity of the East, and, as such, even in better conservation than is Christianity, the Buddhism of the West.’

10 No. 8

The Nineteenth Century: a Monthly Review, edited by James Knowles, Vol. XXXVI, July-December 1894 (Sampson Low, Marston & Co. London 1894) Page 517. ‘But M. Notovitch, though he did not bring the manuscripts home, at all events saw them, and not pretending to a knowledge of Tibetan, had the Tibetan text translated by an interpreter, and has published seventy pages of it in French in his Vie inconnue de Jésus-Christ. He was evidently prepared for the discovery of a Life of Christ among the Buddhists. Similarities between Christianity and Buddhism have frequently been pointed out of late, and the idea that Christ was influenced by Buddhist doctrines has more than once been put forward by popular writers.

The difficulty has hitherto been to discover any real historical channel through which Buddhism could have reached Palestine at the time of Christ. M. Notovitch thinks that the manuscript which he found at Himis explains the matter in the simplest way. There is no doubt, as he says, a gap in the life of Christ, say from his fifteenth to his twenty-ninth year. During that very time the new Life found in Tibet asserts that Christ was in India, that he studied Sanskrit and Pâli, that he read the Vedas and the Buddhist Canon, and then returned through Persia to Palestine to preach the Gospel. If we understand M. Notovitch rightly, this Life of Christ was taken down from the mouths of some Jewish merchants who came to India immediately after the Crucifixion (P. 237). It was written down in Pâli, the sacred language of Southern Buddhism; the scrolls were afterwards brought from India to Nepaul and Makhada (quære Magadha) about 200 A.D. (P. 236), and from Nepaul to Tibet, and are at present carefully preserved at Lassa.

Tibetan translations of the Pâli text are found, he says, in various Buddhist monasteries, and, among the rest, at Himis. It is these Tibetan manuscripts which were translated at Himis for M. Notovitch while he was laid up in the monastery with a broken leg, and it is from these manuscripts that he has taken his new Life of Jesus Christ and published it in French, with an account of his travels. This volume, which has already passed through several editions in France, is soon to be translated into English.’

9 No. 7

A Record of The Buddhist Religion as Practised in India and the Malay Archipelago (A.D. 671-695) by I-Tsing, Translated by J. Takakusu, B.A., Ph.D. (Oxford, Clarendon Press 1896) pages 223-224: ‘It is indeed curious to find the name of MESSIAH in a Buddhist work, though the name comes in quite accidentally.

The book is called ‘The New Catalogue of the Buddhist Books compiled in the Chêng Yüan Period’ (A.D. 785-804), in the new Japanese edition of the Chinese Buddhist Books (Bodleian Library, Jap. 65 DD, P. 73; this book is not in Nanjio’s Catalogue)….

Moreover, the Sanghârâma of the Sâkya and the monastery of Tâch’in (Syria) differ much in their customs, and their religious practices are entirely opposed to each other. King-ching (Adam) ought to hand down the teaching of MESSIAH (Mi-shi-ho), and the Sâkyaputriya-Sramanas should propagate the Sûtras of the Buddha.’

8 ‘The general expectation of the birth of a great prophet, Redeemer, or Saviour, which is alluded to even by Tacitus, as prevailing at the period when the founder of the Christian religion appeared, was, there can be no doubt, of Boodhistic origin, and not at all confined to Jews, or based only on the prophecies of their Scripture.’

As a foot-note on page 171 the author further wrote: ‘The advent of another Boodh a thousand years after Gotama, or Sakhya Muni, is distinctly prophesied in the Pitakattayan and Attha-katha. Gotama declares himself to be the twenty-fifth Boodh, and says, “Bagawa Metteyo is yet to come.” The name Metteyo bears an extraordinary resemblance to Messiah.’

7 No. 6

Tibet, Tartary and Mongolia; their Social and Political Condition, and the Religion of Boodh, as there Existing,

by Henry T. Prinsep Esq. Second Edition (Wm. H. Allen & Co. London 1852) Pages 12-14. ‘The earliest travels into Tibet Proper which have been transmitted to us, are those of the Jesuit fathers, Grueber and Dorville, who returned from China by that route in A.D. 1661, just four hundred years after Marco Polo’s journey westward. They were the first Christians of Europe who are known to have penetrated into the populous parts of Tibet; for Marco Polo’s journey was, as we have stated, to the north-west, by the sources of the Oxus. Father Grueber was much struck with the extraordinary similitude he found, as well in the doctrine, as in the rituals, of the Boodhists of Lassa to those of his own Romish faith. He noticed first, that the dress of Lamas corresponded with that handed down to us in ancient paintings, as the dress of the Apostles. 2nd. That the discipline of the monasteries, and of the different orders of Lamas or priests, bore the same resemblance to that of the Romish church.

3rd. That the notion of an incarnation was common to both, so also the belief in paradise and purgatory. 4th. He remarked that they made suffrages, alms, prayers, and sacrifices for the dead, like the Roman Catholics. 5th. That they had convents, filled with monks and friars, to the number of 30,000, near Lassa, who all made the three vows of poverty, obedience, and chastity, like Roman monks, besides other vows. And 6th, that they had confessors, licensed by the superior Lamas, or bishops; and so empowered to receive confessions, and to impose penances, and give absolution. Besides all this, there was found the practice of using holy water, of singing service in alternation, of praying for the dead, and a perfect similarity in the costumes of the great and superior Lamas to those of the different orders of the Romish hierarchy. These early missionaries, further, were led to conclude, from what they saw and heard, that the ancient books of the Lamas contained traces of the Christian religion, which must, they thought, have been preached in Tibet in the time of the Apostles.’

Then concerning the advent of a Saviour, the author H. T. Prinsep writes in the same book (Tibet, Tartary and Mongolia) on page 171:

6 No. 5

Buddha: His Life, His Doctrine, His Order by Dr. Hermann Oldenberg, Translated from the German by William Hoey, M.A., D.Lit. (Williams & Norgate, London 1882) Page 142 (foot-note): ‘On the occasion of a prophecy of Buddha’s regarding Metteyya, the next Buddha, who will in the far future appear upon the earth, it is said: “He will be the leader of a band of disciples, numbering hundreds of thousands, as I am now the leader of bands of disciples, numbering hundreds.”— Cakkavattisuttanta.’

Page 419. ‘Regarding the wife and child of Buddha the chief passage is “Mahâvagga,” i, 54; Râhula is frequently mentioned in the Sutta texts as Buddha’s son, without any prominent rôle being ascribed to him among the circles of disciples by the ancient tradition.’

Page 103. ‘He (Buddha) says: “Râhula is born to me, a fetter has been forged for me.”

Page 103 (foot-note). ‘In the name Râhula there seems to be an allusion to Râhu, the sun and moon subduing (darkening) demon.’

5 No. 4

The life of the Buddha and the Early History of his Order, derived from Tibetan Works in the Bkah-Hgyur and Bstan-Hgyur, translated by W. Woodville Rockhill (Trübner & Co. London 1884) Page 32. ‘The rumour had reached Kapilavastu that the prince had died under the excess of his penances, and all the court was plunged in despair, and his wives fell fainting to the ground; but a little after came the news that he had attained enlightenment, and great was the rejoicing everywhere.’

Page 141. ‘As soon as the Blessed One expired the mighty earth was shaken, thunderbolts did fall, and the gods in the sky did shriek with (or like) sound of drum (f.635a). At that time the venerable Mahâkâçyapa was stopping in the Kalantakanivasa Bamboo grove at Râjagriha; and when the earth quaked he sought what might be the reason, and he saw that the Blessed One had utterly passed away…’

4 No. 3

Buddhism: being a Sketch of the Life and Teachings of Gautama, the Buddha, by T. W. Rhys Davids, M.A. Ph.D. (Society for Promoting Christian Knowledge, London 1882) Page 183. ‘His mother was the best and the purest of the daughters of men.’

In the footnote of page 183, Davids quotes St. Jerome: ‘St. Jerome says (contra Jovian. bk. I): ‘It is handed down as a tradition among the Gymnosophists of India, that Buddha, the founder of their system, was brought forth by a virgin from her side.’

3 Quitting Benares he journeyed back to Uruvelā, near Gayā. There he first converted thirty rich young men and then one thousand orthodox Brāhmans, led by Kāsyapa and his two brothers, who maintained a sacred fire (‘Brāhmanism,’ p. 364). The fire-chamber was haunted by a fiery snake-demon; so Buddha asked to accupy the room for a night, fought the serpent and confined him in his own alms-bowl. Next he worked other miracles (said to have been 3500 in number)….

To them on a hill Gayāsīsa (Brahma-yoni), near Gayā, he preached his ‘burning’ fire-sermon (Mahā-vo I. 21): ‘Everything, O monks, is burning (ādittam=ādīptam). The eye is burning; visible things are burning. The sensation produced by contact with visible things is burning—burning with fire of lust (desire), enmity and delusion (rāgagginā dosagginā mohagginā), with birth, decay (jarayā), death, grief, lamentation, pain, dejection (domanassehi), and despair (upāyāsehi). The ear is burning; sounds are burning; the nośe is burning, odours are burning; the tongue is burning, tastes are burning; the body is burning, objects of sense are burning. The mind is burning; thoughts are burning. All are burning with the fire of passions and lusts. Observing this, O monks, a wise and noble disciple becomes weary of (or disgusted with) the eye, weary of visible things, weary of the ear, weary of sounds, weary of odours, weary of tastes, weary of the body, weary of the mind.

Becoming weary, he frees himself from passions and lusts. When free, he realizes that his object is accomplished, that he has lived a life of restraint and chastity (brahmaćariyam), that re-birth is ended.’

It is said that this fire-sermon—which is a key to the meaning of Nirvāna—was suggested by the sight of a conflagration. It was Gautama’s custom to impress ideas on his hearers by pointing to visible objects. He compares all life to a flame; and the gist of the discourse is the duty of extinguishing the fire of lusts, and with it the fire of all existence, and importance of monkhood and celibacy for the attainment of this end.

Contrast in Christ’s Sermon on the Mount the words addressed to the multitude (not to monks), ‘Blessed are the pure in heart, for they shall see God.’ The Buddha and his followers next proceeded to Rājagriha.’

2 No. 2

Buddhism, in its Connexion with Brāhmanism and Hindūism, and in its Contrast with Christianity, by Sir Monier Monier-Williams, K.C.I.E., Second Edition, (John Murray, London 1890) Pages 134-135. ‘He said of himself (Mahā-vagga 1.6,8),— ‘I am the all- subduer (sabbābhibhū); the all- wise; I have no stains; through myself I possess knowledge; I have no rival (patipuggalo); I am the chief Arhat— the highest teacher; I alone am the absolutely wise (Sambuddha); I am the Conqueror (Jina); all the fires of desire are quenched (sītibhūto) in me; I have Nirvāna (nibbuto).’

Page 135 (foot- note). ‘In fact Gautama remained a Bodhi-sattva until he was thirty-four or thirty-five, when he attained perfect enlightenment and Buddhahood.’

Page 126. ‘1. Kill not any living thing. 2. Steal not. 3. Commit not adultery. 4. Lie not. 5. Drink not strong drink….

6. Eat no food except at stated times. 7. Use no wreaths, ornaments, or perfumes. 8. Use no high or broad bed, but only a mat on the ground. 9. Abstain from dancing, singing, music, and worldly spectacles. 10. Own no gold, or silver of any kind, and accept none.

(Mahā-vagga 1.56). [This Buddhist Dasa-sīla may be contrasted with the Mosaic Decalogue.]’

Pages 45-47. ‘The Buddha’s early disciples were not poor men; for the sixth to be admitted to the Sangha was a high-born youth named Yasa…..

In sending forth these sixty monks to proclaim his own gospel of deliverance, he addressed them thus:‘I am delivered from all fetters (p.127), human and divine. You too, O monks, are freed from the same fetters. Go forth and wander everywhere, out of compassion for the world and for the welfare of gods and men. Go forth, one by one, in different directions. Preach the doctrine (Dharmam), salutary (kalyāna) in its beginning, middle, and end, in its spirit (artha) and in its letter (vyañjana).

Proclaim a life of perfect restraint, chastity, and celibacy (brahmaćariyam). I will go also to preach this doctrine’ (Mahāvagga I. II. I).

When his monk-missionaries had departed, Gautama himself followed, though not till Māra (p. 41) had again tempted him.

1

Appendix The following are extracts from the original books which have been quoted by the author in ‘Jesus in India’.

No. 1

Lectures on the Origin and Growth of Religion as Illustrated by some Points in the History of Indian Buddhism, by T. W. Rhys Davids, (the Hibbert Lectures, 1881) (Williams & Norgate, London 1881) Page 147. ‘All this is of peculiar interest from the comparative point of view. It is an expression from the Buddhist standpoint, which excludes the theory of a Supreme Deity, of an idea very similar to that which is expressed in Christian writings when Christ is represented as the manifestation of God to men, the Logos, the Word of God made flesh, the Bread of Life. And it is not a mere chance that heterodox followers of the two religions have afterwards used the Buddha and the Logos conceptions as bases of their emanation theories. It is only a fresh instance of the way in which similar ideas in similarly constituted minds come to be modified in very similar ways. The Cakka-vatti Buddha was to the early Buddhists what the Messiah Logos was to the early Christians. In both cases the two ideas overlap one another, run into one another, supplement one another. In both cases, the two combined cover as nearly the same ground as the different foundations of the two teachings will permit. And it is the Cakkavatti Buddha circle of ideas in the one case, just as the Messiah Logos in the other, that has had the principal influence in determining the opinions of the early disciples as to the person of their Master. The method followed in the early Buddhist and early Christian biographies of their respective Masters was the same, and led to similar results; though the details are in no particular quite identical in the two cases.’