‫ﺩﺭﻭﺱ ﻗﺮﺁﻧﻴﺔ‬

Qur’anic Studies

‫ﻣﺎ ﺑﲔ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‬

The Gospel And The Qur’an
(Arabic)

‫ﺍﻷﺳﺘﺎﺫ ﺍﳊﺪﺍﺩ‬
Professor Youssef Al-Haddad

(Prepared by www.muhammadanism.org)

Bible references taken from

the Arabic language Van Dyke translation
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‫ﺍﶈﺘﻮﻳﺎﺕ‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿﻮﻉ‬
‫‪١‬‬ ‫ﺍﻟﺘﻮﺑﺔ ﰲ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‬
‫‪١١‬‬ ‫ﺍﻟﺘﺸﺮﻳﻊ ﻣﺎ ﺑﲔ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‬
‫‪٣٠‬‬ ‫ﺻﻼﺓ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‬
‫‪٤١‬‬ ‫ﺟﻮﻫﺮ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺍﻹﺳﻼﻡ‪ :‬ﺷﺨﺺ ﻣﻨـﺰﻝ ﺃﻡ ﻛﺘﺎﺏ ﻣﻨـﺰﻝ؟‬
‫‪٦٢‬‬ ‫ﻣﻮﻗﻒ ﺍﻟﻨﱯ ﳏﻤﺪ ﻭﺍﳌﺴﻴﺢ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫‪٧٥‬‬ ‫ﻣﻮﻗﻒ ﺍﻟﻨﱯ ﳏﻤﺪ ﻭﺍﳌﺴﻴﺢ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫‪٨٦‬‬ ‫ﻣﻮﻗﻒ ﳏﻤﺪ ﻭﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‬
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‫ﺍﻟﺘﻮﺑﺔ ﰲ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‬

‫ﺗﻮﻃﺌﺔ‪ :‬ﺍﻟﺘﻮﺑﺔ ﺭﻛﻦ ﺃﻭﱄ ﰲ ﺍﻟﺪﻳﻦ‪:‬‬
‫ﺍﳋﻄﻴﺌﺔ ﻣﺮﺽ ﺑﺸﺮﻱ‪ ،‬ﻳﺴﺮﻱ ﰲ ﺍﻟﺒﺸﺮﻳﺔ ﺳﺮﻳﺎﻥ ﺍﻟﻮﺑﺎﺀ‪ .‬ﻓﻬﻮ ﻳﻨﺒﻊ ﻣﻦ ﺍﻷﻓﺮﺍﺩ ﻭﺍﳉﻤﺎﻋﺎﺕ ﻭﻳـﺰﺩﺍﺩ‬
‫ﻼ ﺑﻌﺪ ﺟﻴﻞ‪ ،‬ﻭﺗﺘﺮﺍﻛﻢ ﺟﺮﺍﺛﻴﻤﻪ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﺬ ﺧﻄﻴﺌﺔ ﺍﻷﺑﻮﻳﻦ ﺍﻷﻭﻟﲔ‪ .‬ﻭﱂ ﻳﺴﻠﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺑﺎﺀ ﺇﻻ ﻣـﻦ‬
‫ﺟﻴ ﹰ‬
‫َﻋﺼَﻢ ﺭﺑﻚ‪ .‬ﻭﱂ ﻳﻌﺼﻢ ﺍﷲ ﺃﺣﺪﺍﹰ‪ ،‬ﺣﱴ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺑﺎﺀ ﺍﻟﺬﻱ ﳛﻤﻞ ﻛﻞ ﻭﺍﺣﺪ ﺟﺮﺛﻮﻣﺘﻪ ﰲ ﻓﻄﺮﺗﻪ‪.‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﱂ ﻳﻌﺼﻤﺎ ﻣﻦ ﺍﳋﻄﻴﺌﺔ ﺇﻻ ﺍﳌﺴﻴﺢ ﻭﺃﻣﻪ‪" :‬ﻛﻞ ﺁﺩﻣﻲ ﻳﻄﻌﻦ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺟﻨﺒﻪ ﺣـﲔ ﻳﻮﻟـﺪ‪ -‬ﺇﻻ‬
‫ﻋﻴﺴﻰ ﻭﺃﻣﻪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ -‬ﺟُﻌﻞ ﺑﻴﻨﻬﻤﺎ ﺣﺠﺎﺏ ﻓﺄﺻﺎﺑﺖ ﺍﻟﻄﻌﻨﺔ ﺍﳊﺠـﺎﺏ ﻭﱂ ﻳﻨﻔـﺬ ﺇﻟﻴﻬﻤـﺎ ﺷـﻲﺀ ﻣﻨـﻪ"‬
‫)ﺍﻟﺼﺤﻴﺤﺎﻥ(‪.‬‬
‫ﻭﺍﻟﻐﺰﺍﱄ ﺣﺠﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﰲ ﻛﺘﺎﺑﺔ ﺍﻷﻛﱪ )ﺍﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ(‪ -‬ﻭﺇﻥ ﺭﺩﺩ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺎﺋﻞ "ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟـﺪ‬
‫ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ" )ﺍﳉﺰﺀ ‪ ٤‬ﺹ‪ ١١‬ﻭ‪٢٠‬ﻭ ‪ -(٢٤‬ﻓﺈﻧﻪ ﳝﻴﻞ ﺇﱃ ﺍﻷﺧﺬ ﺑﻨﻈﺮﻳﺔ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﰲ ﺍﳋﻄﻴﺌﺔ ﺍﻵﺩﻣﻴﺔ ﻭﺳـﺮﻳﺎﻬﻧﺎ ﰲ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﻳﻘﻮﻝ‪" :‬ﻓﻼ ﻏﺮﻭ ﺇﻥ ﺃﺫﻧﺐ ﺍﻵﺩﻣﻲ ﻭﺃﺟﺮﻡ ﻓﻬﻲ ﺷﻨﺸﻨﺔ ﻳﻌﺮﻓﻬﺎ ﻣﻦ ﺃﺟﺮﻡ‪ :‬ﻭﻣﻦ ﺃﺷﺒﻪ ﺃﺑﺎﻩ ﻓﻤﺎ ﻇﻠﻢ‪ ....‬ﻓﺈﻥ‬
‫ﺍﻟﺸﺮ ﻣﻌﺠﻮﻥ ﻣﻊ ﺍﳋﲑ ﰲ ﻃﻴﻨﺔ ﺁﺩﻡ ﻋﺠﻨﹰﺎ ﳏﻜﻤﹰﺎ ﻻ ﳜﻠﺼﻪ ﺇﻻ ﺇﺣﺪﻯ ﺍﻟﻨﺎﺭﻳﻦ‪ ،‬ﻧﺎﺭ ﺍﻟﻨﺪﻡ ﺃﻭ ﻧﺎﺭ ﺟﻬﻨﻢ" )‪٢ :٤‬ﻭ ‪.(٣‬‬
‫ﻓﻜﺎﻥ ﺍﻟﺮﺟﻮﻉ ﻋﻤﺎ ﺳﺒﻖ ﺇﻟﻴﻪ ﻋﻠﻰ ﻣﺴﺎﻋﺪﺓ ﺍﻟﺸﻬﻮﺍﺕ ﺿﺮﻭﺭﻳﹰﺎ ﰲ ﺣﻖ ﻛﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻧﺒﻴﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﺒﻴﹰﺎ‪ ....‬ﺑـﻞ ﻫـﻮ‬
‫ﺴﻨ‪‬ﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻻ ﻣﻄﻤﻊ ﰲ ﺗﺒﺪﻳﻠﻬﺎ )‪:٤‬‬‫ﺣﻜﻢ ﺃﺯﱄ ﻣﻜﺘﻮﺏ ﻋﻠﻰ ﺟﻨﺲ ﺍﻷﻧﺲ ﻻ ﳝﻜﻦ ﻓﺮﺽ ﺧﻼﻓﻪ ﻣﺎ ﱂ ﺗﺘﺒﺪﻝ ﺍﻟ ُ‬
‫‪ (٨‬ﻓﺎﻟﺘﻮﺑﺔ ﻓﺮﺽ َﻋ‪‬ﻴ ‪‬ﻦ ﰲ ﺣﻖ ﻛﻞ ﺷﺨﺺ ﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﺴﺘﻐﲏ ﻋﻨﻬﺎ ﺃﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ ﻛﻤﺎ ﱂ ﻳﺴﺘﻐ ِﻦ ﺁﺩﻡ‪ :‬ﻓﺨﻠﻘـﺔ‬
‫ﻼ‪ .‬ﻭﺃﻣﺎ ﺑﻴﺎﻥ ﻭﺟﻮ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﰲ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﻬﻮ ﺃﻥ ﻛﻞ ﺑﺸـﺮ ﻻ‬‫ﺍﻟﻮﻟﺪ ﻻ ﺗﺘﺴﻊ ﳌﺎ ﱂ ﺗﺘﺴﻊ ﻟﻪ ﺧﻠﻘﺔ ﺍﻟﻮﺍﻟﺪ ﺃﺻ ﹰ‬
‫ﳜﻠﻮ ﻋﻦ ﻣﻌﺼﻴﺔ ﲜﻮﺍﺭﺣﻪ‪ ،‬ﺇﺫ ﱂ ﳜ ﹸﻞ ﻋﻨﻪ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺧﺒﺎﺭ ﻋﻦ ﺧﻄﺎﻳـﺎ ﺍﻷﻧﺒﻴـﺎﺀ ﻭﺗﻮﺑﺘـﻬﻢ‬
‫ﻭﺑﻜﺎﺋﻬﻢ ﻋﻠﻰ ﺧﻄﺎﻳﺎﻫﻢ‪ .‬ﻓﺈﻥ ﺧﻼ ﻋﻦ ﻣﻌﺼﻴﺔ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻓﻼ ﳜﻠﻮ ﻋﻦ ﺍﳍﻢ ﺑﺎﻟﺬﻧﻮﺏ ﺑﺎﻟﻘﻠﺐ‪ .‬ﻓﺈﻥ ﺧﻼ ﻋﻦ ﺍﳍﻢ ﻓﻼ‬
‫ﳜﻠﻮ ﻟﻠﺘﻮﺑﺔ ﰲ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‪.‬‬

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‫ﻋﻦ ﻭﺳﻮﺍﺱ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻓﺈﻥ ﺧﻼ ﻋﻨﻪ ﻓﻼ ﳜﻠﻮ ﻋﻦ ﻏﻔﻠﺔ ﻭﻗﺼﻮﺭ ﰲ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ‪ .‬ﻭﳍـﺬﺍ ﻗـﺎﻝ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ‪ :‬ﺇﻧﻪ ﻟﻴُﻔﺎ ﹸﻥ ﻋﻠﻰ ﻗﻠﱯ ﻓﺎﺳﺘﻐﻔﺮ ﺍﷲ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ ﺳﺒﻌﲔ ﻣﺮﺓ‪ -‬ﻭﻗﻴﻞ ﻣﺌﺔ ﻣﺮﺓ" )‪.(٩ :٤‬‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻻ ﺑﺪ ﻟﻜﻞ ﺭﺳﺎﻟﺔ ﺃﻭ ﻧﺒﻮﺓ ﺗﺪﻋﻲ ﺃﻬﻧﺎ ﲰﺎﻭﻳﺔ ﺃﻥ ﺗﺘﺼﺪﻯ ﳍﺬﺍ ﺍﻟﺪﺍﺀ ﺍﻟﺒﺸﺮﻱ ﺍﻟﻮﺑﻴـﻞ‪ ،‬ﻓﺘﺪﺍﻭﻳـﻪ‬
‫ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ‪.‬‬
‫ﻭﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﺇﱃ ﺍﻹﳒﻴﻞ‪ ،‬ﺇﱃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻧﺮﻯ ﺭﺳﻞ ﺍﷲ ﳚﻌﻠﻮﻥ ﺑﺎﻛﻮﺭﺓ ﺭﺳﺎﻟﺘﻬﻢ‪ ،‬ﺍﻟﺪﻋﻮﺓ ﺇﱃ‬
‫ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ‪ .‬ﻭﳚﻌﻠﻮﻥ ﻫﺬﻩ ﺍﻟﺘﻮﺑﺔ ﺷﺮﻃﹰﺎ ﻻ ﺑﺪ ﻣﻨﻪ ﻟِﺘﻘﺒﻞ ﺍﻟﻮﺣﻲ ﻭﺭﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﺀ‪" :‬ﻭﻣﻨﺬﺋـﺬ ﻃﻔـﻖ‬
‫ﻳﺴﻮﻉ ﻳﺘﺠﻮﻝ ﻭﻳﻜﺮﺯ ﻭﻳﻘﻮﻝ‪ :‬ﺗﻮﺑﻮﺍ ﻓﻘﺪ ﺍﻗﺘﺮﺏ ﻣﻠﻜﻮﺕ ﺍﷲ" )ﻣﱴ‪ -‬ﻟﻮﻗﺎ(‪.‬‬
‫ﻓﻤﺎ ﻛﺎﻥ ﻣﻮﻗﻒ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﳋﻄﻴﺌﺔ‪ ،‬ﺍﳌﺮﺽ ﺍﻟﺒﺸﺮﻱ ﺍﻟﻌﺎﻡ ﻭﺍﳋﺎﺹ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻃﺮﻳـﻖ‬
‫ﺍﳋﻼﺹ ﻭﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻣﻨﻪ؟‬
‫ﺍﻟﺘﻮﺑﺔ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻣﻠﺨﺺ ﺷﺮﻳﻌﺔ ﺳﻴﻨﺎﺀ‪ ،‬ﻛﻠﻤﺎﺕ ﺍﷲ ﺍﻟﻌﺸﺮ ﺍﻟﱵ ﺃﻧـﺰﳍﺎ ﺍﷲ ﻋﻠﻰ ﻣﻮﺳﻰ ﻛﻠﻴﻤﻪ ﺩﺳـﺘﻮﺭﹰﺍ ﻟﻠﺤﻴـﺎﺓ ﺍﻟﺪﻳﻨﻴـﺔ‬
‫ﻭﺍﻷﺩﺑﻴﺔ‪ .‬ﻭﺳﺎﺋﺮ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺗﻔﺴﲑ ﳍﺎ‪ .‬ﻓﺄﺣﻜﺎﻡ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﺍﻷﺳﺎﺳﻴﺔ ﳏﺪﺩﺓ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﺿﺤﺔ‪.‬‬
‫ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﲤﻸ ﻟﻠﺘﻮﺭﺍﺓ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﻨﺒﻴﲔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﻮﺑﺔ ﰲ ﻋﻬﺪ ﺍﻟﺘﻮﺭﺍﺓ ﺷﺨﺼﻴﺔ ﻭﺷﺮﻋﻴﺔ‪.‬‬
‫ﻓﺎﻟﺘﻮﺑﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺗﺴﻤﻊ ﺃﻧﻴﻨﻬﺎ ﻭﺯﻓﲑﻫﺎ ﻭﺃﻧﺎﺷﻴﺪﻫﺎ‪ ،‬ﰲ ﺍﻟﺰﺑﻮﺭ ﺧﺎﺻﺔ‪ .‬ﻭﻣﺰﺍﻣﲑ ﺍﻟﺘﻮﺑﺔ ﻣـﻦ ﺃﺭﻭﻉ ﺍﻟﺸـﻌﺮ‬
‫ﻼ ﺑﻌﺪ ﺟﻴﻞ‪ .‬ﻣﻨﻬﺎ‪:‬‬
‫ﻭﺍﻟﺼﻮﻓﻴﺔ ﺍﻻﺳﺘﻐﻔﺎﺭﻳﺔ‪ .‬ﻭﻋﻠﻰ ﺃﻧﻐﺎﻡ ﻫﺬﻩ ﺍﻟﻨﺪﺍﻣﺔ ﺍﳌﻠﻬﻤﺔ ﻳﻌﻴﺶ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺻﻠﻮﺍ‪‬ﻢ ﺟﻴ ﹰ‬
‫ﺍﺭﲪﲏ ﻳﺎ ﺍﷲ ﺑﻌﻈﻴﻢ ﺭﲪﺘﻚ‪ ،‬ﻭﺑﻜﺜﺮﺓ ﺭﺃﻓﺎﺗﻚ ﺍﻣﺢ ﻣﺂﲦﻲ‪.‬‬
‫ﺍﻏﺴﻠﲏ ﻛﺜﲑﹰﺍ ﻣﻦ ﺇﲦﻲ‪ ،‬ﻭﻣﻦ ﺧﻄﻴﺌﱵ ﻃﻬﺮﱐ‪...‬‬
‫ﻟﻮ ﺷﺌﺖ ﺫﺑﻴﺤﺔ ﻟﻘﺪﻣﺖ‪ ،‬ﻟﻜﻨﻚ ﻻ ﺗﺮﺿﻰ ﲟﺤﺮﻭﻗﺎﺕ‪.‬‬
‫ﺇﳕﺎ ﺍﻟﺬﺑﻴﺤﺔ ﷲ ﺭﻭﺡ ﻣﻨﺴﺤﻖ!‪ ،‬ﻭﻻ ﻳﺮﺫﻝ ﺍﷲ ﻗﻠﺒﹰﺎ ﻣﻨﺴﺤﻘﹰﺎ ﻭﻣﺘﻮﺍﺿﻌﹰﺎ!‬
‫ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﲟﺮﺍﺳﻴﻢ ﺷﺮﻋﻴﺔ‪ ،‬ﻭﺃﻋﻤﺎﻝ ﻣﻌﺮﻭﻓﺔ ﳏﺪﻭﺩﺓ‪ ،‬ﳒﺪ ﺗﻔﺎﺻﻴﻠﻬﺎ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻷﻭﱃ ﻣـﻦ ﺳـﻔﺮ‬
‫ﺍﻷﺣﺒﺎﺭ‪ :‬ﳒﺪ ﻓﻴﻬﺎ ﺭﺳﻮﻡ ﺍﻟﻀﺤﻴﺔ ﻋﻦ ﺍﳋﻄﻴﺌﺔ‬

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‫ﻋﻨﺪ ﲨﻴﻊ ﻓﺌﺎﺕ ﺍﻷﻣﺔ‪ :‬ﻛﻞ ﺧﻄﻴﺌﺔ ﳍﺎ ﺿﺤﻴﺔ ﻣﻌﻠﻮﻣﺔ ﻣﺮﺳﻮﻣﺔ‪.‬‬

‫ﻭﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﻣﻦ ﺳﻔﺮ ﺍﻷﺣﺒﺎﺭ ﳒﺪ ﺷﺮﻳﻌﺔ ﻳﻮﻡ ﻟﻠﺘﻜﻔﲑ ﺍﻟﻌﺎﻡ‪ ،‬ﻋﺎﺷﻮﺭﺍﺀ‪" :‬ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﺷﺮ ﻣـﻦ‬
‫ﻼ ﻷﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻳﻜﻔﹼﺮ ﻋﻨﻜﻢ ﻟﺘﻄﻬﲑﻛﻢ‪ ،‬ﻓﺘﻄﻬﺮﻭﻥ ﻣﻦ ﲨﻴﻊ‬ ‫ﺍﻟﺸﻬﺮ ﺍﻟﺴﺎﺑﻊ ﺗﺬﻟﹼﻠﻮﻥ ﻓﻴﻪ ﻧﻔﻮﺳﻜﻢ‪ ،‬ﻭﻻ ﺗﻌﻤﻠﻮﻥ ﻋﻤ ﹰ‬
‫ﺧﻄﺎﻳﺎﻛﻢ ﺃﻣﺎﻡ ﺍﷲ‪ .‬ﻫﻮ ﺳﺒﺖ ﻋﻄﻠﺔ ﻟﻜﻢ‪ ،‬ﺗﺬﻟﹼﻠﻮﻥ ﻓﻴﻪ ﻧﻔﻮﺳﻜﻢ ﺭﲰﹰﺎ ﺃﺑﺪﻳﹰﺎ‪ .‬ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺭﲰﹰﺎ ﺃﺑﺪﻳﹰﺎ ﻟـﺘﻜﻔﲑ ﲨﻴـﻊ‬
‫ﺍﳋﻄﺎﻳﺎ ﻋﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﺴﻨﺔ" )‪.(٣٤ -٢٦ :١٦‬‬
‫ﻭﲢﺪ‪‬ﺩ ﺍﻟﺘﻮﺭﺍﺓ ﺑﻌﺾ ﺍﻟﻌﻘﻮﺑﺎﺕ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ )ﺗﺜﻨﻴﺔ‪ (٣ -١ :٢٥‬ﻭﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺘﻜﻔﲑ ﻋﻦ ﺍﳋﻄﺎﻳﺎ‬
‫ﺤ ﹶﻔﻈﹸـﻮﺍ‬ ‫ﺍﻟﻜﻮﺍﺭﺙ ﺍﻟﱵ ﺗُﺼﻴﺐ ﺍﻷﻣﺔ‪ِ" :‬ﺇ ﹾﻥ َﺗ َﺮ َﻙ َﺑﻨُﻮ ُﻩ َﺷﺮِﻳ َﻌﺘِﻲ َﻭﹶﻟ ‪‬ﻢ َﻳ ‪‬‬
‫ﺴﻠﹸﻜﹸﻮﺍ ِﺑﹶﺄ ‪‬ﺣﻜﹶﺎﻣِﻲ‪ِ ،‬ﺇ ﹾﻥ َﻧ ﹶﻘﻀُﻮﺍ ﹶﻓﺮَﺍِﺋﻀِـﻲ َﻭﻟﹶـ ‪‬ﻢ َﻳ ‪‬‬
‫ﺕ ِﺇﹾﺛ َﻤ ُﻬ ‪‬ﻢ‪) ".‬ﻣﺰﻣﻮﺭ ‪.(٣٣ -٣٠ :٨٩‬‬ ‫ﻀ َﺮﺑَﺎ ٍ‬‫ﺼَﻴَﺘﻬُ ‪‬ﻢ َﻭِﺑ َ‬
‫ﻱ ﹶﺃ ﹾﻓَﺘ ِﻘﺪُ ِﺑﻌَﺼﹰﺎ َﻣ ‪‬ﻌ ِ‬
‫َﻭﺻَﺎﻳَﺎ َ‬
‫ﺏ ﻣَﺎ ﹶﺃ ﹾﻛﹶﺜ َﺮ ُﻣﻀَﺎِﻳ ِﻘ ﱠﻲ‪.‬‬
‫ﻭﺃﻧﻮﺍﻉ ﺍﻟﺒﻼﻳﺎ ﺍﻟﱵ ﺗﺼﻴﺐ ﺍﻷﻓﺮﺍﺩ ﻫﻲ ﺃﻳﻀﹰﺎ ﺗﻮﺑﺔ ﳍﻢ ﻳﻌﺘﺮﻑ ‪‬ﺎ ﺍﻟﺰﺑﻮﺭ ﺃﻣﺎﻡ ﺍﷲ‪" :‬ﻳَﺎ َﺭ ﱡ‬
‫ﹶﻛِﺜﲑُﻭ ﹶﻥ ﻗﹶﺎِﺋﻤُﻮ ﹶﻥ َﻋﹶﻠ ﱠﻲ!" )ﻣﺰ ‪.(١ :٣‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﺸﺮﻋﻴﺔ ﺗﻔﻌﻞ ﻓﻌﻠﻬﺎ ﰲ ﺍﻟﻨﻔﺲ‪ :‬ﳚﻤﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺷﻌﺮﺍﺀ ﺍﻟﺰﺑﻮﺭ‪ ،‬ﻭﺍﳊﻜﻤﺎﺀ ﺍﳌﻠـﻬﻤﻮﻥ‬
‫ﻋﻠﻰ ﺃﻬﻧﺎ ﺧﻠﻖ ﺟﺪﻳﺪ‪ ،‬ﺑﺘﺠﺪﻳﺪ ﺭﻭﺡ ﻣﺴﺘﻘﻴﻤﺔ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺎﺋﺒﺔ‪:‬‬
‫ﺾ ﹶﺃ ﹾﻛﹶﺜ َﺮ ِﻣ َﻦ ﺍﻟﱠﺜ ﹾﻠ ِﺞ‪.‬‬
‫ﺴ ﹾﻠﻨِﻲ ﹶﻓﹶﺄ‪‬ﺑَﻴ ﱠ‬
‫" ﹶﻃ ‪‬ﻬ ‪‬ﺮﻧِﻲ ﺑِﺎﻟ ُﺰ ‪‬ﻭﻓﹶﺎ ﹶﻓﹶﺄ ﹾﻃﻬُ َﺮ‪ .‬ﺍ ﹾﻏ ِ‬
‫ﺴَﺘﻘِﻴﻤﹰﺎ َﺟ ‪‬ﺪ ‪‬ﺩ ﻓِﻲ ﺩَﺍ ِﺧﻠِﻲ‪) ".‬ﺍﳌﺰﻣﻮﺭ ‪(٥١‬‬
‫ﷲ َﻭﺭُﻭﺣﹰﺎ ﻣُ ‪‬‬
‫ﹶﻗﻠﹾﺒﹰﺎ َﻧ ِﻘ‪‬ﻴﹰﺎ ﺍ ‪‬ﺧﹸﻠ ‪‬ﻖ ِﻓ ﱠﻲ ﻳَﺎ ﺍ ُ‬
‫ﺍﻟﺘﻮﺑﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﻧﺴﺘﻘﺮﺉ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻘﻴﻤﺔ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻐﺰﺍﱄ ﰲ "ﺇﺣﻴﺎﺋـﻪ"‬
‫ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﻭﺷﺮﻭﻃﻬﺎ ﻭﻣﻔﺎﻋﻴﻠﻬﺎ‪.‬‬
‫ﺍﻟﺘﻮﺑﺔ ﻭﺍﺟﺒﺔ ﺣﻖ ﻋﻠﻰ ﺍﳌﺆﻣﻦ‪" :‬ﻭﺗﻮﺑﻮﺍ ﷲ ﲨﻴﻌﹰﺎ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻟﻌﻠﻜﻢ ﺗﻔﻠﺤﻮﻥ" ﺇﻬﻧﺎ ﻭﺍﺟﺐ ﻋﻤﻮﻣﻲ ﻋﻠـﻰ‬
‫ﻛﻞ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻳﻘﺘﻀﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ‪ ،‬ﺍﳋﺎﻟﺼﺔ ﻟﻮﺟﻪ ﺍﷲ‪" :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ،‬ﺗﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﺗﻮﺑـﺔ ﻧﺼـﻮﺣﹰﺎ"‪.‬‬
‫ﻭﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﳍﺎ ﺷﺮﻃﺎﻥ‪" :‬ﻟﻴﺴﺖ ﺍﻟﺘﻮﺑﺔ ﻟﻠﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺴﻴﺌﺎﺕ ﺣﱴ ﺇﺫﺍ ﺣﻀﺮ ﺃﺣﺪﻫﻢ ﺍﳌﻮﺕ ﻗـﺎﻝ‪ :‬ﺇﱐ ﺗﺒـﺖ‬
‫ﺍﻵﻥ‪ ....‬ﺇﳕﺎ ﺍﻟﺘﻮﺑﺔ ﻋﻠﻰ ﺍﷲ ﻟﻠﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺴﻮﺀ ﲜﻬﺎﻟﺔ ﰒ ﻳﺘﻮﺑﻮﻥ ﻣﻦ ﻗﺮﻳﺐ" ‪:‬ﻓﻼ ﺗﺼﻤﻴﻢ ﻋﻠﻰ ﺍﻟﺸﺮ‪ ،‬ﻭﻻ ﺗﺴﻮﻳﻒ‬
‫ﰲ ﺍﻟﺘﻮﺑﺔ‪.‬‬

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‫ﻭﻫﺬﻩ ﺍﻟﺘﻮﺑﺔ ﻳﻘﺒﻠﻬﺎ ﺍﷲ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻓﻬﻮ "ﻏﺎﻓﺮ ﺍﻟﺬﻧﺐ‪ ،‬ﻗﺎﺑﻞ ﺍﻟﺘﻮ‪‬ﺏ"‪ .‬ﻭﺗﻮﺑﺔ ﺍﷲ ﻋﻠﻰ ﻋﺒﺪﻩ‪ ،‬ﺻﻔﺔ ﻣـﻦ ﺻـﻔﺎﺕ‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪" :‬ﺇﻧﻪ ﻛﺎﻥ ﻟﻸﻭﻟﲔ ﻏﻔﻮﺭﹰﺍ"‪ .‬ﺣﱴ ﺃﻥ ﺍﷲ ﻟﻴﺒﺸﺮ ﻋﺒﺪﻩ ‪‬ﺎ‪" :‬ﺑﺸﺮ ﺍﳌﺬﻧﺒﲔ ﺑﺄﻬﻧﻢ ﺇﻥ ﺗﺎﺑﻮﺍ ﻗﺒﻠﺖ ﻣﻨـﻬﻢ"‪،‬‬
‫ﻭﻳﻌﺪ ﺍﷲ ﺍﻟﺘﺎﺋﺐ ﺃﻧﻪ ﻟﻦ ﻳﻌﺬﺑﻪ‪" ،‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻣﻌﺬ‪‬ﻢ ﻭﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥ"‪.‬‬
‫ﻭﻓﻀﻞ ﺍﻟﺘﻮﺑﺔ ﺃﻬﻧﺎ ﲡﻠﺐ ﺭﺿﻰ ﺍﷲ ﻭﺣ‪‬ﺒﻪ ﻟﻌﺒﺪﻩ‪" :‬ﺍﷲ ﳛﺐ ﺍﻟﺘﻮﺍﺑﲔ ﻭﳛﺐ ﺍﳌﺘﻄﻬﺮﻳﻦ"‪ .‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻷﻧﻪ‬
‫"ﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺷﺮﹰﺍ ﻳﺮﻩ‪ ،‬ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺧﲑﹰﺍ ﻳﺮﻩ"‪.‬‬
‫ﻼ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪" :‬ﻭﻟﻮﻻ ﻓﻀﻞ ﺍﷲ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺘﻪ ﻣﺎ ﺯﻛﻰ ﻣﻨﻜﻢ‬ ‫ﻭﻟﻜﻦ ﺗﺒﻘﻰ ﺍﻟﺘﺰﻛﻴﺔ‪ ،‬ﺍﻟﱵ ﲡﻠﺒﻬﺎ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻓﻀ ﹰ‬
‫ﻣﻦ ﺃﺣ ٍﺪ ﺃﺑﺪﹰﺍ‪ .‬ﻭﻟﻜﻦ ﺍﷲ ﻳﺰﻛﻲ ﻣﻦ ﻳﺸﺎﺀ" )ﻧﻮﺭ ‪.(٢١‬‬
‫ﻭﺍﻟﺘﺨﻔﻴﻒ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ُﺳﱠﻨ ﹲﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﳜﻔﻒ ﻋﻠﻰ ﺃﻣﱠﺘﻪ ﻣﻦ ﺣﺪﺓ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻳﻘﺒﻞ ﺻﺤﺔ ﺍﻟﺘﻮﺑﺔ ﻣـﻊ‬
‫ﻼ ﻛﺮﳝﹰﺎ" )ﻧﺴﺎﺀ‪(٣٠‬‬
‫ﺍﻟﻘﻴﺎﻡ ﻋﻠﻰ ﺻﻐﺎﺋﺮ ﺍﻹﰒ‪" :‬ﺇﻥ ﲡﺘﻨﺒﻮﺍ ﻛﺒﺎﺋﺮ ﻣﺎ ﺗﻨﻬﻮﻥ ﻋﻨﻪ ﻧﻜﻔﺮ ﻋﻨﻜﻢ ﺳﻴﺌﺎﺗﻜﻢ‪ .‬ﻭﻧﺪﺧﻠﻜﻢ ﻣﺪﺧ ﹰ‬
‫ﻭﺫﻟﻚ ﻷﻥ "ﺍﻟﱠﻠﻤﻢ" ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻓﻄﺮﺓ ﰲ ﺍﻹﻧﺴﺎﻥ ﺗﺴﻌﻬﺎ ﺭﲪﺔ ﺍﷲ‪" :‬ﺍﻟﺬﻳﻦ ﳚﺘﻨﺒﻮﻥ ﻛﺒـﺎﺋﺮ ﺍﻹﰒ ﻭﺍﻟﻔـﻮﺍﺣﺶ‪ -‬ﺇ ﱠﻻ‬
‫ﻚ ﻋﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﻏﺎﻳﺔ‬
‫ﺍﻟﹼﻠﻤﻢ‪ -‬ﺇﻥ ﺭﺑﻚ ﻭﺍﺳﻊ ﺍﳌﻐﻔﺮﺓ"‪ .‬ﻭﻳﻔﺴﺮﻩ ﺍﻟﻐﺰﺍﱄ ﺑﻘﻮﻟﻪ‪" :‬ﻷﻥ ﺍﻟﺸﺮ ﻣﻌﺠﻮﻥ ﺑﻄﻴﻨﺔ ﺍﻵﺩﻣﻲ ﻗﻠﻤﺎ ﻳﻨﻔ ﱡ‬
‫ﺳﻌﻴﻪ ﺃﻥ ﻳﻐﻠﺐ ﺧﲑﻩ ﺷﺮﻩ‪ .‬ﺣﱴ ﻳﺜﻘﻞ ﻣﻴﺰﺍﻧﻪ ﻓﺘﺮﺟﺢ ﻛﻔﺔ ﺍﳊﺴﻨﺎﺕ‪ .‬ﻓﺄﻣﺎ ﺃﻥ ﲣﻠﻮ ﺑﺎﻟﻜﻠﻴﺔ ﻛﻔﺔ ﺍﻟﺴﻴﺌﺎﺕ ﻓـﺬﻟﻚ ﰲ‬
‫ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ" )ﺍﺣﻴﺎﺀ‪.(٣٩ :٤‬‬
‫ﻭﺍﻟﺘﺨﻔﻴﻒ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﺃﺣﻜﺎﻡ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﺿﺮﻭﺭﺓ ﻳﻘﺘﻀﻴﻬﺎ ﺿﻌﻒ ﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪" :‬ﻳﺮﻳﺪ ﺍﷲ ﻟﻴﺒﲔ ﻟﻜﻢ ﻭﻳﻬﺪﻳﻜﻢ ﺳﻨﻦ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪ ....‬ﻳﺮﻳﺪ ﺍﷲ ﺃﻥ ﳜﻔﻒ ﻋﻨﻜﻢ ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻔﹰﺎ"‬
‫)ﻧﺴﺎﺀ‪ .(٢٧ -٢٥‬ﻭﺍﻟﺘﺨﻔﻴﻒ ﰲ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻳﺼﻞ ﺣﱴ ﺍﻟﺘﺴﺎﻫﻞ ﰲ ﺻﻐﺎﺋﺮ ﺍﻹﰒ "ﺇ ﹼﻻ ﺍﻟﻠﻤﻢ" )ﻧﺴـﺎﺀ‪.(٣٠‬‬
‫ﺕ ﻫُ َﻮ ﻛﹶﺎ ِﻣ ﹲﻞ" )ﻣـﱴ ‪ .(٤٨ :٥‬ﻣـﻦ‬
‫ﺴﻤَﺎ َﻭﺍ ِ‬
‫ﲔ ﹶﻛ َﻤﺎ ﹶﺃﻥﱠ ﹶﺃﺑَﺎ ﹸﻛ ُﻢ ﺍﱠﻟﺬِﻱ ِﻓﻲ ﺍﻟ ﱠ‬
‫ﻭﻛﺎﻥ ﺍﻹﳒﻴﻞ ﻳﻘﻮﻝ‪" :‬ﹶﻓﻜﹸﻮُﻧﻮﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﻛﹶﺎ ِﻣِﻠ َ‬
‫ﻼ ﻻ" ﻳﻘـﻮﻝ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﺘﺨﻔﻴﻒ ﺍﻟﻠﻐﻮ ﰲ ﺍﻷﻳﺎﻣﲔ‪ :‬ﻓﺒﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﻹﳒﻴﻞ‪" :‬ﻻ ﲢﻠﻔﻮﺍ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﻟﻴﻜﻦ ﻛﻼﻣﻜﻢ ﺍﻟﻨﻌﻢ ﻧﻌﻢ ﻭﺍﻟ ﹼ‬
‫ﺍﻟﻘﺮﺁﻥ "ﻭﻻ ﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﻟﻠﻐﻮ ﰲ ﺇﳝﺎﻧﻜﻢ"‪.‬‬

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‫ﻭﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﻳﻨﺪﺩ ‪‬ﺎ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﻮﺿﺤﻬﺎ‪ .‬ﻓﻘﺪ ﻣﻴﺰ ﺃﺭﺑﻌﹰﺎ ﺑﺎﳊﺪﻭﺩ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﳍﺎ‪ :‬ﺍﻟﺸﺮﻙ ﺑـﺎﷲ ﺍﻟـﺬﻱ ﻻ‬
‫ﻳﻐﻔﺮ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﱠﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ‪ ،‬ﻭﺍﻟﺰﱏ ﺍﻟﲏ ﻳﺴﺘﺤﻖ ﺍﳊﺒﺲ ﺃﻭ ﺍﳉﻠﺪ‪ ،‬ﻭﺍﻟﺴﺮﻗﺔ ﺍﻟﱵ ﺗﻌﺎﻗـﺐ ﺑﻘﻄـﻊ‬
‫ﺍﻟﻴﺪ‪ .‬ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺍﺧﺘﻠﻒ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻮﻥ ﰲ ﻋﺪﺩ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﺭﺑﻊ ﺇﱃ ﺳﺒﻊ ﺇﱃ ﺗﺴﻊ ﺇﱃ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﺇﱃ ﺳﺒﻊ‬
‫ﻋﺸﺮﺓ"‪ .‬ﻭﻫﺬﻩ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﱵ ﳜﺘﻠﻔﻮﻥ ﰲ ﺇﺣﺼﺎﺋﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﱂ ﻳﻔﺼﻠﻬﺎ‪ ،‬ﺗﻌﻮﺩ‪ ،‬ﻟﻮ ﻳﻔﻄﻨﻮﻥ‪ ،‬ﺇﱃ ﻛﻠﻤﺎﺕ ﺍﷲ ﺍﻟﻌﺸﺮ‬
‫ﺍﻟﱵ ﻧـﺰﻟﺖ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺻﺪﻗﻬﺎ ﺍﻹﳒﻴﻞ‪.‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﱂ ﻳﻨﺺ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻮﺑﺔ ﻭﻃﻘﻮﺳﻬﺎ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻓﺎﻟﺘﻮﺑﺔ ﰲ ﺍﻟﻘـﺮﺁﻥ ﻋﻤـﻞ ﻃﺒﻴﻌـﻲ‪ ،‬ﻭﻋﻤـﻞ‬
‫ﺷﺨﺼﻲ‪ ،‬ﻳﻘﻮﻡ ﺑﻪ ﺍﳋﺎﻃﺊ ﻭﺣﺪﻩ ﺃﻣﺎﻡ ﺍﷲ ﻭﺣﺪﻩ ﺑﻼ ﻭﺳﻴﻂ ﻭﻻ ﻭﺍﺳﻄﺔ‪ .‬ﻭﻻ ﻳﻨﺺ ﺍﻟﻘﺮﺁﻥ ﻋﻠـﻰ ﺃﻋﻤـﺎﻝ ﺍﻟﺘﻮﺑـﺔ‬
‫ﺍﳌﻄﻠﻮﺑﺔ‪ ،‬ﻭﻟﻜﻦ ﻳُﻔﻬﻢ ﺃﻥ ﻣﻦ ﻣﻔﺎﻋﻴﻞ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﳋﻤﺴﺔ‪ :‬ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ‪ -‬ﺃﺿـﻒ‬
‫ﺇﻟﻴﻬﺎ ﺍﻻﺳﺘﺸﻬﺎﺩ ﰲ ﺍﳉﻬﺎﺩ‪ -‬ﺃﻬﻧﺎ ﻛﻔﺎﺭﺍﺕ ﻋﻦ ﺍﻵﺛﺎﻡ‪ .‬ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ "ﺃﻥ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴـﻴﺌﺎﺕ"‪ .‬ﻭﻳﻘـﻮﻝ‬
‫ﺣﺪﻳﺚ ﺁﺧﺮ‪" :‬ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻛﻔﺎﺭﺍﺕ ﳌﺎ ﺑﻴﻨﻬ ﱠﻦ ﺇﻻ ﺍﻟﻜﺒﺎﺋﺮ"‪" -‬ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﺍﳉﻤﻌﺔ ﺇﱃ ﺍﳉﻤﻌﺔ‪ ،‬ﻳﻜﻔﱢﺮﻥ‬
‫ﻣﺎ ﺑﻴﻨﻬﻦ ﺇﻥ ﺍﺟﺘﻨﺒﺖ ﺍﻟﻜﺒﺎﺋﺮ" )ﺍﺣﻴﺎﺀ‪ .(٤٣ :٤‬ﻭﻫﻜﺬﺍ ﻓﻼ ﻳﺄﰐ ﺍﻟﻘﺮﺁﻥ ﺑﻮﺍﺳﻄﺔ ﻟﻠﺘﻮﺑﺔ ﻳﺘﺄﻛﺪ ﻣﻨﻬﺎ ﺍﳋﺎﻃﺊ‪ ،‬ﺍﻟﻐﺎﺭﻕ ﰲ‬
‫ﺍﻟﻠﺤﻢ ﻭﺍﻟﺪﻡ ﻭﺩﻧﻴﺎ ﺍﶈﺴﻮﺳﺎﺕ‪ ،‬ﺳﻮﻯ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﻟﺸﺨﺼﻲ ﷲ‪ .‬ﻭﻫﺬﺍ ﺻﻮﺕ ﺍﻟﻔﻄﺮﺓ ﻣﻨﺬ ﺧﻄﻴﺌﺔ ﺁﺩﻡ‪.‬‬
‫ﻭﺍﻟﻜﺒﺎﺋﺮ ﺗﺘﺨﺬ ﰲ ﺍﻟﻘﺮﺁﻥ ﺻﻔﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﺗﻌﺎﻗﺐ ﺑﺎﻟﻘﺼﺎﺹ )ﺍﳊﺒﺲ ﺃﻭ ﺍﳉﻠﺪ ﺃﻭ ﻗﻄﻊ ﺍﻟﻴﺪ ﺣﱴ ﺍﻟﻘﺘـﻞ ﰲ‬
‫ﺍﻟﻔﺘﻨﺔ ﻋﻦ ﺍﻟﺪﻳﻦ( ﻋﱪﺓ ﳌﻦ ﺍﻋﺘﱪ‪ :‬ﻭﻫﺬﻩ ﺍﻟﻌﱪﺓ ﺣﻴﺎﺓ‪" :‬ﻭﻟﻜﻢ ﰲ ﺍﻟﻘﺼﺎﺹ ﺣﻴﺎﺓ ﻳﺎ ﺃﻭﱄ ﺍﻷﻟﺒﺎﺏ"‪ .‬ﻭﻫﻜﺬﺍ ﻓﺎﳋﻄﻴﺌﺔ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺷﺮ ﺍﺟﺘﻤﺎﻋﻲ ﺃﻛﺜﺮ ﳑﺎ ﻫﻮ ﺷﺨﺼﻲ‪ ،‬ﻭﻳﺴﺘﺤﻖ ﻗﺼﺎﺻﹰﺎ ﺣﺴﻴﹰﺎ ﻳﻜﻮﻥ ﻋﱪﺓ ﻟﻠﺠﻤﻴﻊ‪.‬‬
‫ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﳍﻼﻙ ﺍﻷﺑﺪﻱ ﰲ ﺍﻟﻨﺎﺭ ﺳﻮﻯ ﺍﳌﹸﺸﺮﻙ‪ .‬ﻷﻥ ﺧﻄﻴﺌﺔ ﺍﻟﺸﺮﻙ ﻻ ﺗﻐﺘﻔﺮ‪" :‬ﺇﻥ ﺍﷲ ﻻ ﻳﻐﻔﺮ ﺃﻥ ﻳُﺸﺮﻙ‬
‫ﺑﻪ‪ ،‬ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﳌﻦ ﻳﺸﺎﺀ" ﻭﻗﺪ ﻓﺴﺮ ﺍﳊﺪﻳﺚ ﻫﺬﻩ ﺍﻵﻳﺔ‪" :‬ﻻ ﻳُﺨﻠﱠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻣﺆﻣﻦ‪ .‬ﻭﻻ ﻳﻨﺠﻮ ﻣﻨﻬﺎ ﻛـﺎﻓﺮ ﺃﻭ‬
‫ﻣﺸﺮﻙ"‪ .‬ﻓﺎﳋﻄﻴﺌﺔ ﺍﻟﻜﱪﻯ ﻫﻲ ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻳﻬﻠﻚ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﺃﻛﺜﺮ ﳑﺎ ﻫﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻷﺛﻴﻤﺔ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﺍﻟﱵ ﻳﺴﻤﻮﻬﻧﺎ‬
‫ﺍﻟﻜﺒﺎﺋﺮ‪.‬‬

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‫ﻭﻣﻌﺮﻭﻑ ﻣﺎ ﺍﺷﺘﺪ ﻣﻦ ﺟﺪﻝ ﺑﲔ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻣﺼﲑ ﺍﳌﺴﻠﻢ ﺻﺎﺣﺐ ﺍﻟﻜـﺒﲑﺓ‪ :‬ﻭﳋـﺺ ﺍﻟﻐـﺰﺍﱄ‬
‫ﺇﲨﺎﻋﻬﻢ ﻋﻠﻰ ﺃﻧﻪ ﰲ ﻣﻨـﺰﻟﺔ ﺑﲔ ﺍﳌﻨـﺰﻟﺘﲔ‪ ،‬ﻭﻣﻘﺎﻡ ﺑﲔ ﺍﳌﻘﺎﻣﲔ‪ ،‬ﺑﲔ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ )ﺍﺣﻴﺎﺀ‪ .(٢٧ :٤‬ﻭﻫـﺬﺍ ﺍﳉـﺪﻝ‬
‫ﺍﻹﺳﻼﻣﻲ ﻧﺎﺗﺞ ﻋﻦ ﻏﻤﻮﺽ ﻣﻮﻗﻒ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻓﺒﻴﻨﺎ ﻫﻮ ﻳﺼﺮﺡ ﺑﺄﻥ ﲨﻴﻊ ﺍﳋﻠﻖ‪ ،‬ﺣﱴ ﺍﳌﺆﻣﻨﲔ ﻣﻨﻬﻢ‪ ،‬ﻳﺮﺩﻭﻥ ﻧﺎﺭ ﺟﻬﻨﻢ‪:‬‬
‫"ﻭﺍﻥ ﻣﻨﻜﻢ ﺇﻻ ﻭﺍﺭﺩﻫﺎ‪ ،‬ﻛﺎﻥ ﻋﻠﻰ ﺭﺑﻚ ﺣﺘﻤﹰﺎ ﻣﻘﻀﻴﺎﹰ‪ ،‬ﰒ ﻧﻨﺠﻲ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ )ﺍﳌﺴﻠﻤﲔ( ﻭﻧﺬﺭ ﺍﻟﻈﺎﳌﲔ )ﺍﳌﺸـﺘﺮﻛﲔ(‬
‫ﻓﻴﻬﺎ ﺟﺜﻴﹰﺎ" )ﻣﺮﱘ(‪ ،‬ﺇﺫﺍ ﺑﻪ ﻳﻘﻮﻝ‪" :‬ﻭﻣﻦ ﻳﻌﻤﻞ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﻣﻦ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ ﻭﻫﻮ ﻣﺆﻣﻦ‪ ،‬ﻓﺄﻭﻟﺌﻚ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨـﺔ‬
‫ﻭﻻ ﻳﻈﻠﻤﻮﻥ ﻓﻘﲑﹰﺍ" )ﻧﺴﺎﺀ ‪ .(١٢٣‬ﻭﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ ﻳﻈﻠﻢ ﻓﻘﲑﹰﺍ ﻛﻴﻒ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ؟ ﻭﺩﺧﻮﳍﺎ ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ "ﻛـﺎﻥ ﻋﻠـﻰ‬
‫ﺭﺑﻚ ﺣﺘﻤﹰﺎ ﻣﻘﻀﻴﹰﺎ"؟‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻨﺴﺐ ﻟﻠﻨﱯ ﺍﻟﻌﺮﰊ ﺳﻠﻄﺔ ﻣﺎ ﻋﻠﻰ ﺍﳋﻄﻴﺌﺔ‪ ،‬ﻭﻻ ﳚﻌﻞ ﻣﻨﻪ ﻭﺍﺳﻄﺔ ﺑﲔ ﺍﷲ ﻭﺍﳋﺎﻃﺊ‪ .‬ﻳﻘـﺮﺭ ﻟـﻪ‬
‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﺬﻧﺒﻪ ﻭﺫﻧﻮﺏ ﺍﳌﺆﻣﻨﲔ‪" :‬ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ" )ﳏﻤـﺪ ‪ .(١٩‬ﻭﳏﻤـﺪ ﻧﻔﺴـﻪ ﻳـﺆﻣﺮ‬
‫ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻟﺬﻧﺒﻪ ﻣﺜﻞ ﻏﲑﻩ‪" :‬ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ" )ﻏﺎﻓﺮ ‪ .(٥٥‬ﻭﻇﻞ ﻳﺴﺘﻐﻔﺮ ﺣﱴ ﻏﻔﺮ ﻟﻪ ﺍﷲ‪" :‬ﺇﻧﺎ ﻓﺘﺤﻨﺎ ﻟـﻚ ﻓﺘﺤـﹰﺎ‬
‫ﻣﺒﻴﻨﺎﹰ‪ ،‬ﻟﻴﻐﻔﺮ ﻟﻚ ﺍﷲ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧﺮ" )ﻓﺘﺢ‪ .(٢‬ﻓﺎﳋﻄﻴﺌﺔ ﻣﺮﺽ ﺑﺸﺮﻱ ﻭﻗﻊ ﻓﻴﻪ ﳏﻤﺪ ﻛﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﻏﲑﻩ‬
‫ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﺃﻭﻋﺰ ﺇﻟﻴﻬﻢ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ﻓﺎﻟﺘﻮﺑﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﻮﺩ ﻋﻠﻰ ﺑﺪﺀ‪ ،‬ﺇﱃ ﻣﺎ ﻗﺒﻞ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﺇﱃ ﺳﺒﻴﻞ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻣﺘﺨﻄﻴﹰﺎ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺰﺑـﻮﺭ‬
‫ﻭﺍﳊﻜﻤﺔ ﻭﺍﻹﳒﻴﻞ‪.‬‬
‫ﺍﻟﺘﻮﺑﺔ ﰲ ﺍﻹﳒﻴﻞ‬
‫ﻉ َﻳ ﹾﻜ ِﺮﺯُ َﻭَﻳﻘﹸﻮ ﹸﻝ‪:‬‬
‫ﻚ ﺍﻟ ﱠﺰ َﻣﺎ ِﻥ ﺍ‪‬ﺑَﺘ َﺪﹶﺃ َﻳﺴُﻮ ُ‬
‫ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻛﺎﻧﺖ ﺃﻭﻝ ﺃﻋﻤﺎﻝ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ‪ِ " :‬ﻣ ‪‬ﻦ ﹶﺫِﻟ َ‬
‫ﺕ«" )ﻣﱴ‪ (١٧ :٤‬ﻭﺍﻹﳒﻴﻞ ﻳﻜﻤﻞ ﺗﻌﻠﻴﻢ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﺍﻟﻨﺒـﻴﲔ‪ ،‬ﻭﺍﳊﻜﻤـﺔ‪،‬‬ ‫ﺴﻤَﺎﻭَﺍ ِ‬
‫ﺕ ﺍﻟ ﱠ‬
‫ﺏ َﻣﹶﻠﻜﹸﻮ ُ‬
‫»ﺗُﻮﺑُﻮﺍ َﻷﻧﱠ ُﻪ ﹶﻗ ِﺪ ﺍ ﹾﻗَﺘ َﺮ َ‬
‫ﻭﺍﻟﺰﺑﻮﺭ ﻋﻦ ﺍﻟﺘﻮﺑﺔ‪ .‬ﻳﻌﻠﻢ ﺫﻟﻚ ﺑﺎﻷﻗﻮﺍﻝ ﻭﺍﻷﻣﺜﺎﻝ‪ .‬ﻭﺷﻬﲑ ﰲ ﺍﻹﳒﻴﻞ ﻣﺜﻞ ﺍﻻﺑﻦ ﺍﻟﺸﺎﻃﺮ ﺍﻟﺬﻱ ﻳﺼﻒ ﺍﳋﺎﻃﺊ‪ ،‬ﻭﳝﺜﻞ‬
‫ﺭﺟﻮﻋﻪ ﺇﱃ ﺍﷲ ﺃﺑﻴﻪ‪ ،‬ﺑﺘﻌﺎﺑﲑ ﺑﻜﻰ ﳍﺎ ﻛﺜﲑﻭﻥ‪ .‬ﻭﻓﻴﻪ ﻳﺼﻮﺭ ﺍﳌﺴﻴﺢ ﺍﳋﻄﻴﺌﺔ ﺃﻬﻧﺎ ﺿﻼﻝ ﻭﻣﻮﺕ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ ﻟﻘﺎﺀ ﷲ ﻭﺣﻴﺎﺓ‬
‫ﺵ َﻭﻛﹶﺎ ﹶﻥ ﺿَﺎ ‪‬ﻻ ﹶﻓﻮُ ِﺟ َﺪ " )ﻟﻮﻗﺎ‪.(٣٢ :١٥‬‬
‫ﻣﻨﻪ ﻭﻓﻴﻪ ﻭﻣﻌﻪ‪َ " :‬ﻷﻥﱠ ﹶﺃﺧَﺎ َﻙ َﻫﺬﹶﺍ ﻛﹶﺎ ﹶﻥ َﻣﻴ‪‬ﺘﹰﺎ ﹶﻓﻌَﺎ َ‬

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‫ﺴﻤَﺎ ِﺀ ِﺑﺨَﺎ ِﻃ ٍﺊ ﻭَﺍ ِﺣ ٍﺪ َﻳﺘُـﻮﺏُ‬

‫ﺡ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﻭﻋﻦ ﻓﻀﻞ ﺍﻟﺘﻮﺑﺔ ﰲ ﻧﻈﺮ ﺍﷲ ﻳﺼﺮﺡ‪" :‬ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇﻧﱠ ُﻪ َﻫ ﹶﻜﺬﹶﺍ َﻳﻜﹸﻮ ﹸﻥ ﹶﻓ َﺮ ‪‬‬
‫ﺡ ﻗﹸـﺪﱠﺍ َﻡ‬
‫ﺤﺘَﺎﺟُﻮ ﹶﻥ ِﺇﻟﹶﻰ َﺗ ‪‬ﻮَﺑ ٍﺔ" )ﻟﻮﻗﺎ‪ .(٧ :١٥‬ﻭﻳﻜﺮﺭ‪َ " :‬ﻫ ﹶﻜﺬﹶﺍ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ َﻳﻜﹸﻮ ﹸﻥ ﻓﹶـ َﺮ ‪‬‬ ‫ﲔ ﺑَﺎ ‪‬ﺭﹰﺍ ﹶﻻ َﻳ ‪‬‬
‫ﺴ ِﻌ َ‬
‫ﺴ َﻌ ٍﺔ َﻭِﺗ ‪‬‬
‫ﹶﺃ ﹾﻛﹶﺜ َﺮ ِﻣ ‪‬ﻦ ِﺗ ‪‬‬
‫ﺏ" )ﻟﻮﻗﺎ‪.(١٠ :١٥‬‬
‫ﷲ ِﺑﺨَﺎ ِﻃ ٍﺊ ﻭَﺍ ِﺣ ٍﺪ َﻳﺘُﻮ ُ‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﺍ ِ‬
‫َﻣ ﹶ‬
‫ﻼ "ﻻ ﺷﺮﻋﻴﹰﺎ"‪ ،‬ﻓﻬﻲ ﻋﻤﻞ ﺷﺨﺼﻲ ﺑﲔ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ‪ ،‬ﻭﺍﻟﺘﻮﺑﺔ ﻛﺬﻟﻚ‬ ‫ﻟﺬﻟﻚ ﻗﺒﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﳋﻄﻴﺌﺔ ﻋﻤ ﹰ‬
‫ﺨ ِﻄﱠﻴﺔﹸ ِﻫ َﻲ‬‫ﻱ ﹶﺃﻳ‪‬ﻀﹰﺎ‪ .‬ﻭَﺍﹾﻟ َ‬ ‫ﺨ ِﻄﱠﻴ ﹶﺔ َﻳ ﹾﻔ َﻌﻞﹸ ﺍﻟﱠﺘ َﻌ ‪‬ﺪ َ‬
‫ﺷﺨﺼﻴﺔ‪ ،‬ﻗﻴﻞ ﺃﻥ ﺗﻜﻮﻥ ﺷﺮﻋﻴﺔ‪ .‬ﻧﻘﻞ ﺍﻟﺮﺳﻮﻝ ﺍﳊﺒﻴﺐ‪ " :‬ﹸﻛﻞﱡ َﻣ ‪‬ﻦ َﻳ ﹾﻔ َﻌﻞﹸ ﺍﹾﻟ َ‬
‫ﺨ ِﻄﱠﻴ ﹶﺔ‬
‫ﺍﻟﱠﺘ َﻌﺪ‪‬ﻱ «" )‪ ١‬ﻳﻮﺣﻨﺎ‪ .(٤ :٣‬ﻭﻟﻜﻦ ﺍﳋﻄﻴﺌﺔ ﻋﻤﻞ ﺷﺨﺼﻲ ﺑﻮﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻔﺎﺳﺪﺓ‪َ " :‬ﻣ ‪‬ﻦ َﻳ ﹾﻔ َﻌﻞﹸ ﺍﹾﻟ َ‬
‫ﺲ‪١) ".‬ﻳﻮﺣﻨﺎ‪(٨ :٣‬‬ ‫ﺾ ﹶﺃ ‪‬ﻋﻤَﺎ ﹶﻝ ِﺇ‪‬ﺑﻠِﻴ َ‬ ‫ﷲ ِﻟ ﹶﻜ ‪‬ﻲ َﻳ‪‬ﻨﻘﹸ َ‬ ‫ﺨ ِﻄﺊﹸ‪َ .‬ﻷ ‪‬ﺟ ِﻞ َﻫﺬﹶﺍ ﺃﹸ ﹾﻇ ِﻬ َﺮ ﺍ‪‬ﺑ ُﻦ ﺍ ِ‬
‫ﺲ ِﻣ َﻦ ﺍﹾﻟَﺒ ‪‬ﺪ ِﺀ ﻳُ ‪‬‬
‫ﹶﻓﻬُ َﻮ ِﻣ ‪‬ﻦ ِﺇ‪‬ﺑﻠِﻴﺲَ‪َ ،‬ﻷﻥﱠ ِﺇ‪‬ﺑﻠِﻴ َ‬
‫ﺤﻴَﺎ ِﺓ‬
‫ﺕ ِﺇﻟﹶﻰ ﺍﹾﻟ َ‬
‫ﺤﻦُ َﻧ ‪‬ﻌﹶﻠﻢُ ﹶﺃﱠﻧﻨَﺎ ﹶﻗ ِﺪ ﺍ‪‬ﻧَﺘ ﹶﻘ ﹾﻠﻨَﺎ ِﻣ َﻦ ﺍﹾﻟ َﻤ ‪‬ﻮ ِ‬‫ﻓﺎﻟﺘﻮﺑﺔ ﺧﻼﺹ ﻣﻦ ﺳﻴﻄﺮﺓ ﺇﺑﻠﻴﺲ ﻭﺍﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳌﻮﺕ ﺇﱃ ﺍﳊﻴﺎﺓ‪َ" :‬ﻧ ‪‬‬
‫ﺤﺐﱡ ﺍ ِﻹ ‪‬ﺧ َﻮ ﹶﺓ‪ .(١٤ :٣) ".‬ﻭﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻟﺬﻱ ﻳﻨﺎﻟﻪ ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﷲ‪َ " :‬ﻭِﺑ َﻬﺬﹶﺍ َﻧ ‪‬ﻌ ِﺮﻑُ ﹶﺃﻧﱠ ُﻪ َﻳﹾﺜﺒُﺖُ‬ ‫َﻷﱠﻧﻨَﺎ ُﻧ ِ‬
‫ﺡ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﻋﻄﹶﺎﻧَﺎ‪.(٢٤ :٣) ".‬‬
‫ﻓِﻴﻨَﺎ‪ِ :‬ﻣ َﻦ ﺍﻟﺮﱡﻭ ِ‬

‫ﻭﲟﺎ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻨﺼﻮﺡ ﺗﺴﻜﺐ ﰲ ﺍﻟﻨﻔﺲ ﺣﻴﺎﺓ ﺍﷲ ﺑﻮﺍﺳﻄﺔ ﺭﻭﺣﻪ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻓﻼ ﻳﻜﺘﻔﻲ ﺍﻹﳒﻴـﻞ ﺑﺘﺤـﺮﱘ‬
‫ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﺍﻟﺘﺨﻔﻴﻒ ﻋﻦ ﺍﻟﺼﻐﺎﺋﺮ ﻛﻤﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻻ ﻳﻜﺘﻔﻲ ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺍﻟﻌﺸﺮ ﻛﻤﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﺑﻞ ﻣﻨﺬ ﺧﻄﺒﺘـﻪ‬
‫ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﳉﺒﻞ ﻳﻄﻮﺭ ﺩﺳﺘﻮﺭ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ ﺇﱃ ﻏﺎﻳﺔ ﻛﻤﺎﳍﺎ‪ ،‬ﻭﻳﻜﻤﻞ ﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ )ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ( ﻣﻦ‬
‫ﺣﺴﻦ ﺇﱃ ﺃﺣﺴﻦ‪ ،‬ﺇﱃ ﻏﺎﻳﺔ ﻛﻤﺎﳍﺎ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻨﺘﻘﻞ ﻣﻦ ﺳﻠﺒﻴﺔ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻹﳚﺎﺑﻴﺔ ﺍﻟﺘﺎﻣـﺔ‪ .‬ﻭﳜـﺘﻢ ﺷـﺮﻳﻌﺔ‬
‫ﺍﻹﳒﻴﻞ ﺍﳉﺪﻳﺪﺓ ‪‬ﺬﻳﻦ ﺍﳌﺒﺪﺃﻳﻦ‪ :‬ﲜﻌﻞ ﺍﻟﻜﻤﺎﻝ ﺍﻹﻧﺴﺎﱐ ﻣﻴﺰﺍﻥ ﺍﻟﺘﻌﺎﻣﻞ ﺑﲔ ﺍﻟﺒﺸﺮ‪" :‬ﹶﻓ ﹸﻜﻞﱡ َﻣﺎ ﺗُﺮِﻳﺪُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ﹾﻔ َﻌ ﹶﻞ ﺍﻟﻨﱠـﺎ ُ‬
‫ﺱ‬
‫ﺱ ﻭَﺍ َﻷ‪‬ﻧِﺒَﻴﺎ ُﺀ" )ﻣﱴ‪ ،(١٢ :٧‬ﻭﲜﻌﻞ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻲ ﻣﺜﺎﻝ ﺍﻟﻜﻤﺎﻝ‬ ‫ِﺑ ﹸﻜ ُﻢ ﺍ ﹾﻓ َﻌﻠﹸﻮﺍ َﻫ ﹶﻜﺬﹶﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﹶﺃ‪‬ﻳﻀﹰﺎ ِﺑ ِﻬ ‪‬ﻢ َﻷﻥﱠ َﻫﺬﹶﺍ ُﻫ َﻮ ﺍﻟﱠﻨﺎ ُﻣﻮ ُ‬
‫ﺕ ﻫُ َﻮ ﻛﹶﺎ ِﻣ ﹲﻞ" )ﻣﱴ‪.(٤٨ :٥‬‬ ‫ﺴﻤَﺎ َﻭﺍ ِ‬ ‫ﲔ ﹶﻛ َﻤﺎ ﹶﺃﻥﱠ ﹶﺃﺑَﺎ ﹸﻛ ُﻢ ﺍﱠﻟﺬِﻱ ِﻓﻲ ﺍﻟ ﱠ‬‫ﺍﻹﻧﺴﺎﱐ‪" :‬ﹶﻓﻜﹸﻮُﻧﻮﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﻛﹶﺎ ِﻣِﻠ َ‬
‫ﻭﻛﻤﺎ ﻧﻘﻞ ﺍﻹﳒﻴﻞ ﺗﺸﺮﻳﻊ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺴﻠﺒﻴﺔ ﺇﱃ ﺍﻹﳚﺎﺑﻴﺔ ﺍﻟﺘﺎﻣﺔ‪ ،‬ﻧﻘﻠﻬﺎ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻈﻮﺍﻫﺮ ﺇﱃ ﺍﻟﻨﻮﺍﻳﺎ‪ .‬ﺃﺟـﻞ‬
‫ﺴَﻨ ﹶﺔ َﻭﻳُ َﻤﺠ‪‬ﺪُﻭﺍ ﹶﺃﺑَـﺎﻛﹸﻢُ‬
‫ﺤَ‬‫ﺱ ِﻟ ﹶﻜ ‪‬ﻲ َﻳ َﺮﻭ‪‬ﺍ ﹶﺃ ‪‬ﻋﻤَﺎﹶﻟﻜﹸﻢُ ﺍﹾﻟ َ‬
‫ﻀ ﹾﺊ ُﻧﻮ ُﺭ ﹸﻛ ‪‬ﻢ َﻫ ﹶﻜﺬﹶﺍ ﹸﻗﺪﱠﺍ َﻡ ﺍﻟﻨﱠﺎ ِ‬
‫ﻳﻘﻮﻝ ﻋﻦ ﺍﳌﺜﻞ ﺍﻟﺼﺎﱀ ﺍﳌﻔﺮﻭﺽ‪" :‬ﹶﻓ ﹾﻠُﻴ ِ‬
‫ﺍﱠﻟﺬِﻱ ِﻓﻲ‬

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‫ﺕ" )ﻣﱴ‪ ،(١٦ :٥‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﻫﻮ ﻟﻠﻤﺜﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻻ ﻟﻠﻤﺒﺎﻫﺎﺓ ﺍﻟﺒﺎﻃﻠـﺔ‪ِ" :‬ﻟﻜﹶـ ‪‬ﻲ َﺗﻜﹸـﻮ ﹶﻥ‬ ‫ﺴ َﻤﺎ َﻭﺍ ِ‬ ‫ﺍﻟ ﱠ‬
‫ﺖ ﹶﻓﺎ ‪‬ﺩﺧُـ ﹾﻞ ِﺇﻟﹶـﻰ‬
‫ﺖ ﹶﻓ َﻤﺘَﻰ ﺻَـﻠﱠ‪‬ﻴ َ‬
‫ﻼِﻧَﻴ ﹰﺔ‪َ ...‬ﻭﹶﺃﻣﱠﺎ ﹶﺃ‪‬ﻧ َ‬
‫ﻚ َﻋ ﹶ‬
‫ﺨﻔﹶﺎ ِﺀ ﻫُ َﻮ ُﻳﺠَﺎ ِﺯﻳ َ‬
‫ﺨ ﹶﻔﺎ ِﺀ‪ .‬ﹶﻓﹶﺄﺑُﻮ َﻙ ﺍﱠﻟ ِﺬﻱ َﻳﺮَﻯ ﻓِﻲ ﺍﹾﻟ َ‬
‫ﻚ ﻓِﻲ ﺍﹾﻟ َ‬‫ﺻ َﺪﹶﻗﺘُ َ‬
‫َ‬
‫ﻼِﻧﻴَـ ﹰﺔ‪"....‬‬‫ﻚ َﻋ ﹶ‬ ‫ﺨﻔﹶـﺎ ِﺀ ُﻳﺠَﺎﺯِﻳـ َ‬ ‫ﺨﻔﹶﺎ ِﺀ‪ .‬ﹶﻓﹶﺄﺑُﻮ َﻙ ﺍﱠﻟﺬِﻱ َﻳﺮَﻯ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺻ ﱢﻞ ِﺇﻟﹶﻰ ﹶﺃِﺑﻴ َ‬
‫ﻚ ﺍﱠﻟﺬِﻱ ِﻓﻲ ﺍﹾﻟ َ‬ ‫ﻚ َﻭ َ‬
‫ﻚ َﻭﹶﺃ ﹾﻏِﻠ ‪‬ﻖ ﺑَﺎَﺑ َ‬
‫ﺨ َﺪ ِﻋ َ‬
‫ِﻣ ‪‬‬
‫ﻼِﻧﻴَـ ﹰﺔ"‬
‫ﻚ َﻋ ﹶ‬
‫ﺨﻔﹶﺎ ِﺀ ُﻳﺠَﺎﺯِﻳـ َ‬ ‫ﺨﻔﹶﺎ ِﺀ‪ .‬ﹶﻓﹶﺄﺑُﻮ َﻙ ﺍﱠﻟﺬِﻱ َﻳﺮَﻯ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﻓﺄﻋﻤﺎﻝ ﺍﻷﺭﻛﺎﻥ ﺍﳋﻤﺴﺔ ﰲ ﺍﻟﺪﻳﻦ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ "ﻓِﻲ ﺍﹾﻟ َ‬
‫)ﻣﱴ‪ ٤ :٦‬ﻭ‪٦‬ﻭ ‪.(١٨‬‬
‫ﻭﺃﻋﻤﺎﻝ ﺍﻟﺸﺮ ﻟﻴﺴﺖ ﻓﻘﻂ ﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﺑﻞ ﺍﻟﺼﻐﺎﺋﺮ ﺍﻟﱵ ﳛﺮﻣﻬﺎ ﺍﻹﳒﻴﻞ‪َ " :‬ﻭﹶﺃﻣﱠﺎ ﹶﺃﻧَﺎ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ِ :‬ﺇﻥﱠ ﹸﻛ ﱠﻞ َﻣ ‪‬ﻦ‬
‫ﺸَﺘ ِﻬَﻴﻬَﺎ ﹶﻓ ﹶﻘ ‪‬ﺪ َﺯﻧَﻰ ِﺑﻬَﺎ ﻓِﻲ ﹶﻗ ﹾﻠِﺒ ِﻪ" )ﻣﱴ‪ .(٢٨ :٥‬ﻭﻳﻌﻠﻢ ﺑﺎﻟﺘﺸﺎﺑﻴﻪ ﺍﻟﻮﺍﺿﺤﺔ ﺍﳉﻠﻴﺔ ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪:‬‬ ‫َﻳ‪‬ﻨﻈﹸﺮُ ِﺇﻟﹶﻰ ﺍ ‪‬ﻣ َﺮﹶﺃ ٍﺓ ِﻟَﻴ ‪‬‬
‫ﺴﺪُ َﻙ ﹸﻛﻠﱡ ُﻪ‬ ‫ﻚ َﻭ ﹶﻻ ُﻳ ﹾﻠﻘﹶﻰ َﺟ َ‬
‫ﻚ ﹶﺃ َﺣﺪُ ﹶﺃ ‪‬ﻋﻀَﺎِﺋ َ‬
‫ﻚ ﹶﺃ ﹾﻥ َﻳ ‪‬ﻬِﻠ َ‬ ‫ﻚ َﻷﻧﱠ ُﻪ َﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ َ‬
‫ﻚ ﺍﹾﻟُﻴ ‪‬ﻤﻨَﻰ ﺗُ ‪‬ﻌِﺜﺮُ َﻙ ﻓﹶﺎ ﹾﻗﹶﻠ ‪‬ﻌﻬَﺎ َﻭﹶﺃﹾﻟ ِﻘﻬَﺎ َﻋ‪‬ﻨ َ‬‫ﺖ َﻋ‪‬ﻴﻨُ َ‬ ‫"ﹶﻓِﺈ ﹾﻥ ﻛﹶﺎَﻧ ‪‬‬
‫ﻚ َﻭ ﹶﻻ ُﻳ ﹾﻠﻘﹶﻰ‬‫ﻚ ﹶﺃ َﺣﺪُ ﹶﺃ ‪‬ﻋﻀَﺎِﺋ َ‬
‫ﻚ ﹶﺃ ﹾﻥ َﻳ ‪‬ﻬِﻠ َ‬
‫ﻚ َﻷﻧﱠ ُﻪ َﺧ‪‬ﻴ ‪‬ﺮ ﹶﻟ َ‬‫ﺖ َﻳﺪُ َﻙ ﺍﹾﻟُﻴ ‪‬ﻤﻨَﻰ ﺗُ ‪‬ﻌِﺜﺮُ َﻙ ﻓﹶﺎ ﹾﻗ ﹶﻄ ‪‬ﻌﻬَﺎ َﻭﹶﺃﹾﻟ ِﻘﻬَﺎ َﻋ‪‬ﻨ َ‬‫ﻓِﻲ َﺟ َﻬﱠﻨ َﻢ‪َ .‬ﻭِﺇ ﹾﻥ ﻛﹶﺎَﻧ ‪‬‬
‫ﺴﺪُ َﻙ ﹸﻛﻠﱡ ُﻪ ﻓِﻲ َﺟ َﻬﱠﻨ َﻢ" )ﻣﱴ‪٢٩ :٥‬ﻭ ‪ .(٣٠‬ﻭﻗﺪ ﺳﻜﺒﻮﺍ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻹﳒﻴﻠﻲ ﰲ ﺍﳊﺪﻳﺚ ﺍﳌﺄﺛﻮﺭ‪" :‬ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ‬ ‫َﺟ َ‬
‫ﺑﺎﻟﻨﻴﺎﺕ"‪.‬‬
‫ﻭﻗﺪ ﺭﻓﻊ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﺃﺳﺎﺱ ﺍﻟﺪﻳﻦ ﺇﱃ ﻛﻤﺎﻟﻪ‪ :‬ﻧﻘﻞ ﻋﻼﻗﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺍﷲ ﻣﻦ ﻋﻼﻗﺔ ﻋﺒﺪ ﻣﻊ ﻣـﻮﻻﻩ‬
‫ﲔ ﹶﻛ َﻤﺎ ﹶﺃﻥﱠ ﹶﺃﺑَﺎ ﹸﻛ ُﻢ ﺍﻟﱠـﺬِﻱ ﻓِـﻲ‬
‫ﻛﻤﺎ ﻫﻲ ﺍﳊﺎﻝ ﰲ ﻋﻬﺪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﱃ ﻋﻼﻗﺔ ﺍﺑﻦ ﻣﻊ ﺃﺑﻴﻪ‪" :‬ﹶﻓﻜﹸﻮُﻧﻮﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﻛﹶﺎ ِﻣِﻠ َ‬
‫ﺕ ﻫُ َﻮ ﻛﹶﺎ ِﻣ ﹲﻞ‪) ".‬ﻣﱴ‪ .(٤٨ :٥‬ﻭﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻫﻲ ﻋﻨﻮﺍﻥ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻣﺮ ﺍﳌﺴﻴﺢ ﺃﻥ ﺗﻜﻮﻥ ﺩﻋﺎﺀ ﺇﱃ ﺍﷲ ﻛـﺄﺏ‪،‬‬ ‫ﺴﻤَﺎ َﻭﺍ ِ‬‫ﺍﻟ ﱠ‬
‫ﻚ‪) "....‬ﻣـﱴ‪:٦‬‬
‫ﺱ ﺍ ‪‬ﺳﻤُ َ‬
‫ﺕ ِﻟَﻴَﺘ ﹶﻘ ﱠﺪ ِ‬
‫ﺴﻤَﺎ َﻭﺍ ِ‬
‫ﺼﻠﱡﻮﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ َﻫ ﹶﻜﺬﹶﺍ‪ :‬ﹶﺃﺑَﺎَﻧﺎ ﺍﱠﻟ ِﺬﻱ ِﻓﻲ ﺍﻟ ﱠ‬
‫ﻭﻳﺴﺘﻔﺘﺤﻬﺎ ‪‬ﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻟﺮﺍﺋﻌﺔ ﺍﶈﺒﺒﺔ‪" :‬ﹶﻓ َ‬
‫‪.(٩‬‬
‫ﻭﻗﺪ ﺭﻓﻊ ﺍﳌﺴﻴﺢ ﺃﻳﻀﹰﺎ ﺟﻮﻫﺮ ﺍﻟﺪﻳﻦ ﺇﱃ ﻛﻤﺎﻟﻪ‪ :‬ﺭﻓﻌﻪ ﻣﻦ ﺍﳋﻮﻑ‪ ،‬ﺧﻮﻑ ﺍﻟﻌﺒﺪ ﳌﻮﻻﻩ‪ ،‬ﺇﱃ ﺍﶈﺒﺔ‪ .‬ﻓﻌﻼﻗﺔ ﺍﳌﺨﻠﻮﻕ‬
‫ﻣﻊ ﺧﺎﻟﻘﻪ ﺻﺎﺭﺕ ﻋﻼﻗﺔ ﳏﺒﺔ ﺍﺑﻦ ﻷﺑﻴﻪ؛ ﻭﻋﻼﻗﺔ ﺍﳌﺨﻠﻮﻕ ﻣﻊ ﺍﳌﺨﻠﻮﻕ ﺻﺎﺭﺕ ﻋﻼﻗﺔ ﳏﺒﺔ ﺃﺥ ﻷﺧﻴﻪ‪ .‬ﺟﻠﺲ ﻳﺴﻮﻉ‬
‫ﻼ‪:‬‬‫ﺠ ‪‬ﺮَﺑﻪُ ﻗﹶﺎِﺋ ﹰ‬
‫ﰲ ﻫﻴﻜﻞ ﺳﻠﻴﻤﺎﻥ ﰲ ﺃﻭﺭﺷﻠﻴﻢ ﻳﺒﺎﺣﺚ ﻋﻠﻤﺎﺀ ﺍﻟﻨﺎﻣﻮﺱ ﺃﻣﺎﻡ ﺍﻟﺸﻌﺐ‪َ " :‬ﻭ َﺳﹶﺄﹶﻟ ُﻪ ﻭَﺍ ِﺣ ‪‬ﺪ ِﻣ‪‬ﻨ ُﻬ ‪‬ﻢ َﻭﻫُ َﻮ ﻧَﺎﻣُﻮ ِﺳﻲ‪ِ ‬ﻟﻴُ َ‬
‫ﻚ َﻭ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﹶﻗ ﹾﻠِﺒ َ‬ ‫ﺏ ِﺇﹶﻟ َﻬ َ‬‫ﺤﺐﱡ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﻉ‪ُ» :‬ﺗ ِ‬ ‫ﺻﱠﻴ ٍﺔ ِﻫ َﻲ ﺍﹾﻟ ُﻌ ﹾﻈﻤَﻰ ﻓِﻲ ﺍﻟﻨﱠﺎﻣُﻮﺱِ؟« ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ َﻳﺴُﻮ ُ‬
‫»ﻳَﺎ ُﻣ َﻌﻠﱢ ُﻢ ﹶﺃﻳﱠ ﹸﺔ َﻭ ِ‬
‫ﻚ‪ِ .‬ﺑﻬَﺎَﺗ‪‬ﻴ ِﻦ‬
‫ﺴ َ‬
‫ﻚ ﹶﻛَﻨ ﹾﻔ ِ‬
‫ﺤﺐﱡ ﹶﻗﺮِﻳَﺒ َ‬ ‫ﻚ َﻭ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ِﻓ ﹾﻜ ِﺮ َﻙ‪َ .‬ﻫ ِﺬ ِﻩ ِﻫ َﻲ ﺍﹾﻟ َﻮ ِ‬
‫ﺻﱠﻴﺔﹸ ﺍﻷُﻭﻟﹶﻰ ﻭَﺍﹾﻟ ُﻌ ﹾﻈﻤَﻰ‪َ .‬ﻭﭐﻟﺜﱠﺎِﻧَﻴﺔﹸ ِﻣﹾﺜﹸﻠﻬَﺎ‪ُ :‬ﺗ ِ‬ ‫ﺴ َ‬ ‫َﻧ ﹾﻔ ِ‬
‫ﺱ ﹸﻛﻠﱡ ُﻪ ﻭَﺍ َﻷ‪‬ﻧِﺒﻴَﺎ ُﺀ«‪) ".‬ﻣﱴ‪ .(٤٠-٣٥ :٢٢‬ﻓﺎﻷﺧﻮﺓ ﺑﲔ ﺍﻟﻨﺎﺱ ﻟﻴﺴﺖ ﻓﻘﻂ ﺇﻧﺴﺎﻧﻴﺔ‪ ،‬ﻗﻮﻣﻴﺔ‪،‬‬ ‫ﺻﱠﻴَﺘ‪‬ﻴ ِﻦ َﻳَﺘ َﻌﻠﱠﻖُ ﺍﻟﻨﱠﺎﻣُﻮ ُ‬
‫ﺍﹾﻟ َﻮ ِ‬
‫ﺩﻳﻨﻴﺔ؛ ﺑﻞ ﻫﻲ ﻓﻮﻕ‬

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‫ﺫﻟﻚ ﻛﻠﻪ ﳏﺒﺔ ﻣﻮﺣﺪﺓ‪ ،‬ﺗﺮﺑﻂ ﺍﻟﺒﺸﺮﻳﺔ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻛﻤﺎ ﻳﺮﺑﻂ ﻧﺎﻣﻮﺱ ﺍﳉﺎﺫﺑﻴﺔ ﺑﲔ ﺫﺭﺍﺕ ﺍﻟﻜﻮﻥ؛ ﻭﺗﺮﺑﻂ ﺍﳌﺨﻠﻮﻕ‬
‫ﺑﺎﳋﺎﻟﻖ‪ ،‬ﻛﻤﺎ ﻳﺮﺗﺒﻂ ﺍﺑﻦ ﺑﺄﺑﻴﻪ‪ .‬ﺑﻨﻮﺓ ﺍﶈﺒﺔ‪ ،‬ﻭﺃﺧﻮ‪‬ﺓ ﺍﶈﺒﺔ ﻫﻲ ﺟﻮﻫﺮ ﺍﻟﺪﻳﻦ ﺍﳌﺴﻴﺤﻲ ﻭﳏﻮﺭ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﳒﻴﻠﻲ‪ .‬ﻭﳏﺒـﺔ‬
‫ﺍﻻﺑﻦ ﻭﺍﻷﺥ ﺃﲰﻰ ﻣﻦ ﻃﺎﻋﺔ ﺍﻟﻌﺒﺪ‪.‬‬
‫ﻟﺬﻟﻚ ﺟﻌﻞ ﺍﳌﺴﻴﺢ ﺟﻮﻫﺮ ﺍﻟﺘﻮﺑﺔ ﻭﳏﻮﺭﻫﺎ‪ :‬ﺍﶈﺒﺔ‪ .‬ﻗﺪ ﻳﺘﻮﺏ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺧﻄﻴﺘﻪ ﻃﻤﻌﹰﺎ ﺃﻭ ﺭﻫﺒـﺔ ﻛﻤـﺎ ﰲ‬
‫ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘﺮﺁﻥ‪ :‬ﻻ ﺷﺎﺋﺒﺔ ﰲ ﺫﻟﻚ‪ .‬ﺑﻞ ﻛﻤﺎﻝ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺣﺴﺐ ﺍﻹﳒﻴﻞ‪ ،‬ﰲ ﺍﶈﺒﺔ‪ .‬ﻳﻌﻠﻢ ﺍﳌﺴﻴﺢ ﺫﻟﻚ ﺑﺄﻗﻮﺍﻟﻪ ﻭﺃﻣﺜﺎﻟـﻪ‪.‬‬
‫ﺕ َﺧﻄﹶﺎﻳَﺎﻫَـﺎ‬
‫ﻚ‪ :‬ﹶﻗ ‪‬ﺪ ﻏﹸ ِﻔ َﺮ ‪‬‬
‫ﻚ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ َ‬
‫ﻗﺎﻝ ﻟﻠﺨﺎﻃﺌﺔ ﺍﻟﺸﻬﲑﺓ ﰲ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺍﻟﺘﺎﺋﺒﺔ ﺍﻟﱵ ﺗﺒﻞ ﻗﺪﻣﻴﻪ ﺑﺪﻣﻮﻋﻬﺎ‪ِ " :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﹶﺫِﻟ َ‬
‫ﻼ" )ﻟﻮﻗﺎ‪ .(٤٧ :٧‬ﻭﻗﺪ ﳋﺺ ﻳﻮﺣﻨﺎ ﺍﳊﺒﻴﺐ ﺗﻌﻠﻴﻢ ﻣﻌﻠﻤﻪ‬ ‫ﺤﺐﱡ ﹶﻗﻠِﻴ ﹰ‬‫ﺖ ﹶﻛﺜِﲑﹰﺍ‪ .‬ﻭَﺍﱠﻟﺬِﻱ ﻳُ ‪‬ﻐ ﹶﻔﺮُ ﹶﻟﻪُ ﹶﻗﻠِﻴ ﹲﻞ ُﻳ ِ‬‫ﺍﹾﻟ ﹶﻜِﺜ َﲑﺓﹸ َﻷﱠﻧﻬَﺎ ﹶﺃ َﺣﱠﺒ ‪‬‬
‫ﺻ ﱠﺪ ﹾﻗﻨَﺎ‬
‫ﺤﻦُ ﹶﻗ ‪‬ﺪ َﻋ َﺮ ﹾﻓﻨَﺎ َﻭ َ‬
‫ﷲ ﻓِﻴ ِﻪ‪َ ...‬ﻭَﻧ ‪‬‬ ‫ﷲ ﻭَﺍ ُ‬ ‫ﺖ ﻓِﻲ ﺍ ِ‬ ‫ﺤﱠﺒ ِﺔ َﻳﹾﺜُﺒ ‪‬‬
‫ﺖ ﻓِﻲ ﺍﹾﻟ َﻤ َ‬‫ﺤﱠﺒﺔﹲ‪َ ،‬ﻭ َﻣ ‪‬ﻦ َﻳﹾﺜُﺒ ‪‬‬
‫ﷲ َﻣ َ‬ ‫ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﺍﶈﺒﺔ‪ ." :‬ﺍ ُ‬
‫ﺤﻴَﺎ ِﺑ ِﻪ‪ .‬ﻓِﻲ َﻫﺬﹶﺍ‬ ‫ﷲ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺭ َﺳ ﹶﻞ ﺍ‪‬ﺑَﻨﻪُ ﺍﹾﻟ َﻮﺣِﻴ َﺪ ِﺇﻟﹶﻰ ﺍﹾﻟﻌَﺎﹶﻟ ِﻢ ِﻟ ﹶﻜ ‪‬ﻲ َﻧ ‪‬‬
‫ﷲ ﻓِﻴﻨَﺎ‪ :‬ﹶﺃﻥﱠ ﺍ َ‬‫ﺤﱠﺒﺔﹸ ﺍ ِ‬‫ﺕ َﻣ َ‬‫ﺤﱠﺒ ﹶﺔ ﺍﱠﻟﺘِﻲ ِﻟﻠﱠ ِﻪ ﻓِﻴﻨَﺎ‪ِ٩ ...‬ﺑ َﻬﺬﹶﺍ ﺃﹸ ﹾﻇ ِﻬ َﺮ ‪‬‬
‫ﺍﹾﻟ َﻤ َ‬
‫ﺤﱠﺒﺔﹸ ﻓِﻴﻨَﺎ‪:‬‬
‫ﺖ ﺍﹾﻟ َﻤ َ‬
‫ﺨﻄﹶﺎﻳَﺎﻧَﺎ‪ِ ...‬ﺑ َﻬﺬﹶﺍ َﺗ ﹶﻜ ﱠﻤﹶﻠ ِ‬
‫ﺤﻦُ ﹶﺃ ‪‬ﺣَﺒ‪‬ﺒﻨَﺎ ﺍﷲَ‪َ ،‬ﺑ ﹾﻞ ﹶﺃﻧﱠ ُﻪ ﻫُ َﻮ ﹶﺃ َﺣﱠﺒﻨَﺎ‪َ ،‬ﻭﹶﺃ ‪‬ﺭ َﺳ ﹶﻞ ﺍ‪‬ﺑَﻨﻪُ ﹶﻛﻔﱠﺎ َﺭ ﹰﺓ ِﻟ َ‬
‫ﺲ ﹶﺃﱠﻧﻨَﺎ َﻧ ‪‬‬
‫ﺤﱠﺒﺔﹸ‪ :‬ﹶﻟ‪‬ﻴ َ‬
‫ِﻫ َﻲ ﺍﹾﻟ َﻤ َ‬
‫ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ ﹶﻟﻨَﺎ ِﺛ ﹶﻘ ﹲﺔ ﻓِﻲ َﻳ ‪‬ﻮ ِﻡ ﺍﻟﺪ‪‬ﻳﻦ " )ﺭﺳﺎﻟﺔ ﻳﻮﺣﻨﺎ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ ﻛﻠﻪ(‪ .‬ﻭﺍﻟﺘﻮﺑﺔ ﻋﻦ ﳏﺒﺔ ﻭﰲ ﺍﶈﺒﺔ ﺗﻌﻄﻴﻨﺎ ﺣﻴﺎﺓ‬
‫ﺍﷲ ﺑﻮﺍﺳﻄﺔ ﺭﻭﺡ ﺍﷲ ﺍﻟﺬﻱ ﳛﻞ ﰲ ﺍﻟﻨﻔﺲ ﻣﻌﻬﺎ‪.‬‬
‫ﻓﺎﻟﺘﻮﺑﺔ ﰲ ﺍﻹﳒﻴﻞ ﺭﺟﻮﻉ ﻣﻦ ﺍﻟﻀﻼﻝ ﺇﱃ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﺍﳌﻮﺕ ﺇﱃ ﺍﳊﻴﺎﺓ‪ ،‬ﺇﱃ ﺣﻴﺎﺓ ﺃﲰﻰ ﻣﻦ ﺍﳊﻴـﺎﺓ‬
‫ﺸﻬَﺎ َﺩﺓﹸ‪ :‬ﹶﺃﻥﱠ ﺍ َ‬
‫ﷲ‬ ‫ﺍﻟﺸﺮﻋﻴﺔ ﺃﻭ ﺍﻷﺩﺑﻴﺔ ﺃﻭ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﺇﱃ ﺷﺮﻛﺔ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ ﻭﺑﻪ ﺇﱃ ﺷﺮﻛﺔ ﰲ ﺣﻴﺎﺓ ﺍﷲ‪َ " :‬ﻭ َﻫ ِﺬ ِﻩ ِﻫ َﻲ ﺍﻟ ﱠ‬
‫ﺤﻴَﺎ ﹸﺓ ِﻫ َﻲ ﻓِﻲ ﺍ‪‬ﺑِﻨ ِﻪ" )‪١‬ﻳﻮﺣﻨﺎ‪.(١١ :٥‬‬
‫ﹶﺃ ‪‬ﻋﻄﹶﺎﻧَﺎ َﺣﻴَﺎ ﹰﺓ ﹶﺃَﺑ ِﺪﱠﻳﺔﹰ‪َ ،‬ﻭ َﻫ ِﺬ ِﻩ ﺍﹾﻟ َ‬
‫ﻟﺬﻟﻚ ﻧﺴﺐ ﺍﳌﺴﻴﺢ ﻣﺮﺍﺭﹰﺍ ﻟﻨﻔﺴﻪ ﰲ ﺍﻹﳒﻴﻞ ﺳﻠﻄﺔ ﺇﳍﻴﺔ ﻋﻠﻰ ﻣﻐﻔﺮﺓ ﺍﳋﻄﺎﻳﺎ‪ .‬ﻛﻤﺎ ﺗﺆﻳﺪ ﺗﺼﺮﳛﺎﺗﻪ ﺍﻟﱵ ﺗـﺜﲑ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳉﻤﺎﻫﲑ "ﻣﻦ ﻳﻘﺪﺭ ﺃﻥ ﻳﻐﻔﺮ ﺍﳋﻄﺎﻳﺎ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ"! )ﻣﱴ‪ -‬ﻟﻮﻗﺎ‪ -‬ﻣﺮﻗﺲ(‪ .‬ﻭﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﺒﻴﻨﺎﺕ ﺍﻟﱵ ﺗﺴﻴﻄﺮ‬
‫ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳉﻤﺎﻫﲑ‪ ،‬ﻭﺗﺮﻏﻤﻬﻢ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺑﺄﻗﻮﺍﻟﻪ ﻭﺃﻋﻤﺎﻟﻪ ﻭﺳﻠﻄﺘﻪ‪ ،‬ﻣﺜﻞ ﺷﻔﺎﺀ ﺍﳌﺨﻠﻊ‪ -‬ﺍﻟـﺬﻱ ﻳﺸـﻔﻴﻪ ﻋﻠـﻰ‬
‫ﻣﺸﻬﺪ ﻣﻦ ﺍﳉﻤﻊ ﺍﳌﺰﺩﺣﻢ ﻟﻴﺆﻳﺪ ﻛﻠﻤﺘﻪ "ﻳﺎ ﺑﲏ ﻣﻐﻔﻮﺭﺓ ﻟﻚ ﺧﻄﺎﻳﺎﻙ" ﺗﻜﻔﻲ‪.‬‬

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‫ﺡ‬
‫ﻭﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻹﳍﻲ ﻳﺴﺘﻌﻤﻠﻪ ﺍﳌﺴﻴﺢ ﺑﻘﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﻛﻤﺎ ﺷﻬﺪ ﻟﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‪" :‬ﺭُﻭ ُ‬
‫ﲔ ﹶﺃ ‪‬ﺭ َﺳﹶﻠﻨِﻲ‪) " ....‬ﺇﺷﻌﻴﺎ ‪ (١ :٦١‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﺸﻬﺪ ﺑﺄﻥ ﺭﺳـﺎﻟﺔ‬
‫ﺸ َﺮ ﺍﹾﻟ َﻤﺴَﺎ ِﻛ َ‬
‫ﺤﻨِﻲ ﻷَُﺑ ‪‬‬
‫ﺴَ‬‫ﺏ َﻣ َ‬
‫ﺏ َﻋﹶﻠ ﱠﻲ َﻷﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬
‫ﺴ‪‬ﻴ ِﺪ ﺍﻟ ﱠﺮ ‪‬‬
‫ﺍﻟ ﱠ‬
‫ﺍﳌﺴﻴﺢ ﺍﻣﺘﺎﺯﺕ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﺮﺳﺎﻻﺕ ﺑﺘﺄﻳﻴﺪ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪" :‬ﺗﻠﻚ ﺍﻟﺮﺳﻞ ﻓﻀﻠﻨﺎ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ‪ :‬ﻣﻨﻬﻢ ﻣﻦ ﻛﻠـﻢ‬
‫ﺍﷲ‪ ،‬ﻭﺭﻓﻊ ﺑﻌﻀﻬﻢ ﺩﺭﺟﺎﺕ‪ ،‬ﻭﺁﺗﻴﻨﺎ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺍﻟﺒﻴﻨﺎﺕ ﻭﺃﻳﺪﻧﺎﻩ ﺑﺮﻭﺡ ﺍﻟﻘﺪﺱ" )ﺑﻘﺮﺓ‪٢٥٣‬ﻭ ‪ .(٨٧‬ﻭﻫﺬﻩ ﻣﻴـﺰﺓ‬
‫ﻼ" )ﻣﺎﺋﺪﺓ‪ .(١١٣‬ﺎ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻭ‪‬ﺎ ﳜﻠﻖ ﺍﻟﻄﻴﻮﺭ ﻭﳛﻴﻲ ﺍﳌـﻮﺗﻰ‪.‬‬
‫ﺧﺎﺻﺔ ﻟﻠﻤﺴﻴﺢ‪ ،‬ﺎ "ﻳﻜﻠﻢ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻬﺪ ﻭﻛﻬ ﹰ‬
‫)ﺑﻘﺮﺓ‪ .(١٧‬ﻓﺎﳌﺴﻴﺢ ﻭﺣﺪﻩ‪ ،‬ﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻧﺎﻝ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻹﳍﻲ ﻋﻠﻰ ﻏﻔﺮﺍﻥ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻷﻥ ﺭﺳﺎﻟﺘﻪ ﺍﻣﺘـﺎﺯﺕ‬
‫ﺑﺘﺄﻳﻴﺪ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﻛﻤﺎ ﺗﺸﻬﺪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻨﺒﻴﻮﻥ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻟﺬﻱ ﺃﻳﺪ ﺍﷲ ﺑﻪ ﺍﳌﺴﻴﺢ‪ ،‬ﻗﺪ ﺃﻋﻄﺎﻩ ﺍﳌﺴﻴﺢ ﺇﱃ ﺭﺳﻠﻪ ﺍﳊﻮﺍﺭﻳﲔ ﻟﻜﻲ ﳝﺎﺭﺳﻮﺍ ﺍﻟﺴـﻠﻄﺎﻥ‬
‫ﺫﺍﺗﻪ ﻋﻠﻰ ﻣﻐﻔﺮﺓ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻭﻳﻜﻮﻧﻮﺍ ﺍﻟﻮﺍﺳﻄﺔ ﺍﳌﺴﻴﺤﻴﺔ ﳌﻐﻔﺮﺓ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻭﻣﺪﺍﻭﺍﺓ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﻣﺮﺿـﻬﺎ ﺍﻷﻭﻝ‪ .‬ﰲ ﻳـﻮﻡ‬
‫ﻼ ‪‬ﻡ ﹶﻟﻜﹸ ‪‬ﻢ‪ .‬ﹶﻛﻤَﺎ‬ ‫ﻉ ﹶﺃﻳ‪‬ﻀﹰﺎ‪» :‬ﺳ ﹶ‬ ‫ﻗﻴﺎﻣﺘﻪ ﻣﻦ ﺑﲔ ﺍﻷﻣﻮﺍﺕ ﻳﻈﻬﺮ ﻟﺮﺳﻠﻪ ﻭﻳﻌﻄﻴﻬﻢ ﲦﺮﺓ ﺣﻴﺎﺗﻪ ﻭﻣﻮﺗﻪ ﻭﻗﻴﺎﻣﺘﻪ‪" :‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ُﻬ ‪‬ﻢ َﻳﺴُﻮ ُ‬
‫ﺱ‪َ .‬ﻣ ‪‬ﻦ ﹶﻏ ﹶﻔ ‪‬ﺮُﺗ ‪‬ﻢ َﺧﻄﹶﺎﻳَﺎﻩُ ﺗُ ‪‬ﻐ ﹶﻔﺮُ ﹶﻟﻪُ َﻭ َﻣ ‪‬ﻦ‬
‫ﺡ ﺍﹾﻟﻘﹸﺪُ َ‬ ‫ﺏ ﺃﹸ ‪‬ﺭ ِﺳﻠﹸﻜﹸ ‪‬ﻢ ﹶﺃﻧَﺎ‪َ « .‬ﻭﹶﻟﻤﱠﺎ ﻗﹶﺎ ﹶﻝ َﻫﺬﹶﺍ َﻧ ﹶﻔ َﺦ َﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻬُﻢُ‪» :‬ﭐ ﹾﻗَﺒﻠﹸﻮﺍ ﺍﻟﺮﱡﻭ َ‬‫ﹶﺃ ‪‬ﺭ َﺳﹶﻠﻨِﻲ ﺍﻵ ُ‬
‫ﺖ«‪) .‬ﻳﻮﺣﻨﺎ‪(٢١ :٢٠‬‬ ‫ﺴ ﹶﻜ ‪‬‬ ‫ﺴ ﹾﻜُﺘ ‪‬ﻢ َﺧﻄﹶﺎﻳَﺎﻩُ ﺃﹸ ‪‬ﻣ ِ‬
‫ﹶﺃ ‪‬ﻣ َ‬
‫ﺭﺳﺎﻟﺔ ﺍﻟﺮﺳﻞ ﺍﳊﻮﺍﺭﻳﲔ ﺍﻣﺘﺪﺍﺩ ﻟﺮﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ ﺍﻟﱵ ﻣﻦ ﺻﻤﻴﻤﻬﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻹﳍﻲ ﻋﻠﻰ ﻣﻐﻔﺮﺓ ﺍﳋﻄﺎﻳﺎ ﻟﻠـﺬﻳﻦ‬
‫ﻳﺘﻮﺑﻮﻥ ﺣﻘﹰﺎ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﶈﺒﺔ!‬
‫ﻱ‪ .‬ﺣﺪﺍﺩ‬

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‫ﺍﻟﺘﺸﺮﻳﻊ ﻣﺎ ﺑﲔ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‬

‫ﺇﻬﻧﺎ ﻟﺘﻬﻤﺔ ﺷﺎﺋﻌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺗﻨﺘﺸﺮ ﰲ ﺍﻟﻜﺘﺐ ﻭﺍﺠﻤﻟـﻼﺕ ﻭﳏﺎﺿـﺮﺍﺕ ﺍﳉﺎﻣﻌـﺎﺕ ﺃﻥ "ﻻ ﺗﺸـﺮﻳﻊ ﰲ‬
‫ﺍﻹﳒﻴﻞ"! ﺇﻧﻪ ﻛﺘﺎﺏ ﺩﻋﻮﺓ ﺩﻳﻨﻴﺔ ﻻ ﻏﲑ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﻋﻤﺮ ﻓﺮ‪‬ﻭﺥ ﰲ ﻣﻘﺎﻝ ﻟﻪ ﻋﻠﻰ ﺗﻄﻮﺭ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻘﺪﱘ‪" :‬ﺃﻣﺎ ﺍﻹﳒﻴﻞ ﻓﻠﻢ ﻳﻬﺘﻢ ﺑﺎﻟﺘﺸـﺮﻳﻊ‪.‬‬
‫ﻭﻟﻴﺲ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺇ ﱠﻻ ﻣﻼﺣﻈﺎﺕ ﻋﺎﺭﺿﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﻻ ﺗﺪﺧﻞ ﰲ ﺑﺎﺏ ﺍﻟﺘﺸﺮﻳﻊ ﻋﻠﻰ ﺍﳊﺼﺮ"‪.١‬‬
‫ﻓﻬﻞ ﻣﻦ ﺗﺸﺮﻳﻊ ﰲ ﺍﻹﳒﻴﻞ؟ ﻭﻣﺎ ﻣﻮﻗﻒ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﺮﺁﱐ ﻣﻦ ﺍﻹﳒﻴﻞ؟‬

‫ﻣﺒﺎﺩﺉ ﻋﺎﻣﺔ‬

‫‪-١‬ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻳﺼﻠﺢ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻫﻮ ﺩﺳﺘﻮﺭ ﻣﺒﺎﺩﺉ ﻋﺎﻣﺔ ﻻ ﳎﻤﻮﻋﺔ ﻗـﻮﺍﻧﲔ ﻣﺒﻌﺜـﺮﺓ‬
‫ﺍﻗﺘﻀﺘﻬﺎ ﻇﺮﻭﻑ ﺍﻟﺒﻴﺌﺔ‪ ،‬ﻭﺗﺘﻄﻮﺭ ﺑﺘﻐﻴﲑ ﺍﻟﺒﻴﺌﺔ‪.‬‬
‫ﻗﺪ ﺗﻘﺘﻀﻲ ﺑﻴﺌﺔ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﻣﺒﺪﺃ ﺗﻘﺴﻴﻢ ﺍﻹﺭﺙ "ﺣﻆ ﺍﻟﺬﻛﺮ ﻣﺜﻞ ﺣﻆ ﺍﻷﻧﺜﻴﲔ" ﰒ ﻳﺄﰐ ﻳﻮﻡ ﺗﻘﺘﻀﻲ ﻓﻴـﻪ‬
‫ﺍﳊﻀﺎﺭﺓ ﻭﺍﻟﺜﻘﺎﻓﺔ ﺃﻥ ﻳﻜﻮﻥ "ﺣﻆ ﺍﻷﻧﺜﻰ ﻣﺜﻞ ﺣﻆ ﺍﻟﺬﻛﺮ ﰲ ﺍﻹﺭﺙ" ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﻭﺍﳌﺴﻠﻢ ﺑﻪ ﺃﻧﻪ "ﻻ ﻳﻨﻜﺮ ﺗﺒـﺪﻝ‬
‫ﺍﻷﺣﻜﺎﻡ ﺑﺘﻐﻴﲑ ﺍﻷﺯﻣﺎﻥ"‪٢‬ﻓﺘﻜﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻘﺪﳝﺔ ﳏﺪﻭﺩﺓ‪ ،‬ﺑﻨﺖ ﺑﻴﺌﺘﻬﺎ‪ ،‬ﻻ ﺗﺼﻠﺢ ﻟﻜﻞ ﺯﻣـﺎﻥ ﻭﻣﻜـﺎﻥ‪ .‬ﻭﺍﻟﺘﺸـﺮﻳﻊ‬
‫ﺍﻟﻜﺎﻣﻞ ﻣﺒﺪﺃ ﻋﺎﻡ ﻳﺼﻠﺢ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪.‬‬
‫‪ -٢‬ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻭﻟﺔ‪ .‬ﺗﺸﺮﻳﻊ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘﺮﺁﻥ ﺗﺸﺮﻳﻊ ﺩﻭﻟﺔ ﺩﻳﻨﻴﺔ‪ ،‬ﺣﻴﺚ ﺍﻟﺘﺸﺮﻳﻊ ﺟﺰﺀ ﻣﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﻮﺍﺯﻉ ﻓﻴﻪ‪،‬‬
‫ﺣﱴ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ ،‬ﺩﻳﲏ ﺇﳍﻲ‪ .‬ﺃﻣﺎ ﺍﻹﳒﻴﻞ ﻓﻘﺪ ﻓﺼﻞ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪" :‬ﺃﻋﻄﻮﺍ ﻣﺎ ﻟﻘﻴﺼﺮ ﻟﻘﻴﺼﺮ ﻭﻣـﺎ ﷲ ﷲ"‬
‫ﻭﻗﺮﺭ ﺃﻥ ﺍﻟﺪﻳﻦ ﻳﺼﻠﺢ ﻟﻜﻞ ﺩﻭﻟﺔ‪ ،‬ﻭﻛﻞ ﺩﻭﻟﺔ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﺩﻳﻦ‪ .‬ﻭﻣﺒﺎﺩﺉ ﺍﻹﳒﻴﻞ ﺷﺮﺍﺋﻊ ﺗﺼﻠﺢ ﻟﻜﻞ ﺩﻭﻟﺔ ﻋـﱪ‬
‫ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻷﻬﻧﺎ ﻣﺒﺎﺩﺉ ﻋﺎﻣﺔ ﺩﻳﻨﻴﺔ ﻻ ﺩﻭﻟﻴﺔ؛ ﻭﻛﻞ ﺩﻭﻟﺔ ﺭﻫﻴﻨﺔ ﻟﻈﺮﻭﻑ ﺍﻟﺰﻣﺎﻥ‬

‫‪ - 1‬ﻋﻤﺮ ﻓﺮﻭﺥ‪ :‬ﺍﻷﺳﺮﺓ ﰲ ﺍﻟﺸﺮﻉ ﺍﻹﺳﻼﻣﻲ ﺹ ‪٢٠‬‬

‫‪ -2‬ﳎﻠﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﻣﺎﺩﺓ ‪٣٩‬‬

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‫ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﺍﻟﺪﻳﻦ ﻋﺎﻡ ﺷﺎﻣﻞ‪.‬‬

‫‪ - ٣‬ﺍﻟﺘﺸﺮﻳﻊ ﻟﻪ ﻏﺎﻳﺔ ﻳﺘﺴﻖ ﻣﻌﻬﺎ‪ .‬ﻭﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﻨـﺰﻝ ﺩﻳﲏ‪ ،‬ﻏﺎﻳﺘﻪ ﺍﻟﺪﻳﻦ ﻻ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘﺮﺁﻥ ﻳﻨﺸﺌﺎﻥ‬
‫ﺩﻭﻟﺔ ﺩﻳﻨﻴﺔ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑﺪ ﳍﻤﺎ ﻭﻟﺸﺮﺍﺋﻌﻬﻤﺎ ﻣﻦ ﺃﻥ ﻳﺸﻤﻼ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﺷﺆﻭﻥ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻭﻟﺔ‪ .‬ﺃﻣـﺎ ﺍﻟﻨﺼـﺮﺍﻧﻴﺔ ﻭﻗـﺪ‬
‫ﻧـﺰﻟﺖ ﺩﻳﻨﹰﺎ ﻻ ﺩﻭﻟﺔ‪ ،‬ﻓﻘﺪ ﺍﻗﺘﺼﺮ ﺗﺸﺮﻳﻊ ﺍﻹﳒﻴﻞ ﻋﻠﻰ ﻣﺒﺎﺩﺉ ﺍﻟﺪﻳﻦ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻻ ﻋﻠﻰ ﻗﻮﺍﻧﲔ ﺗﻨﻈﻴﻢ ﺍﻟﺪﻭﻟﺔ ﻭﺷﺆﻭﻥ‬
‫ﻛﻴﺎﻬﻧﺎ ﻭﺣﻜﻤﻬﺎ ﻭﺟﻬﺎﺩﻫﺎ‪ .‬ﻭﻫﻜﺬﺍ ﳜﺘﻠﻒ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﳒﻴﻠﻲ ﻋﻦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﻟﻐﺎﻳﺔ ﻭﺍﳍﺪﻑ‪ :‬ﻏﺎﻳﺔ ﺍﻟﺘﺸـﺮﻳﻊ‬
‫ﺍﻟﻘﺮﺁﱐ ﺇﻗﺎﻣﺔ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﺑﺎﳉﻬﺎﺩ‪ ،‬ﺑﻴﻨﻤﺎ ﻏﺎﻳﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﳒﻴﻠﻲ ﺇﻧﺸﺎﺀ ﻣﻠﻜﻮﺕ ﺍﷲ‪ ،‬ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﺑـﻞ‬
‫ﰲ ﺍﻟﻨﻔﻮﺱ ﺑﺈﺷﺮﺍﻛﻬﻢ ﰲ ﺣﻴﺎﺓ ﺍﷲ ﺍﻟﱵ ﰲ ﺍﳌﺴﻴﺢ ﻳﺴﻮﻉ‪.‬‬
‫‪ -٤‬ﺍﻟﺪﻳﻦ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺎﻡ ﺷﻲﺀ ﻭﺍﺣﺪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﺠﺎﺀ ﺍﻹﳒﻴﻞ ﻭﺣﻴﺰ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﺗـﺮﻙ‬
‫ﺠ ‪‬ﻤ ِﻊ‪» :‬ﻳَﺎ ُﻣ َﻌﻠﱢـ ُﻢ ﻗﹸـ ﹾﻞ َﻷﺧِـﻲ ﹶﺃ ﹾﻥ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﻭﺗﻨﻔﻴﺬﻩ ﻷﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻳﻘﻴﻤﻮﻧﻪ ﺣﺴﺐ ﺭﻭﺡ ﺍﻟﺪﻳﻦ‪َ " :‬ﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ ﻭَﺍ ِﺣ ‪‬ﺪ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﺤﻔﱠﻈﹸﻮﺍ ِﻣ َﻦ‬
‫ﺙ«‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ‪» :‬ﻳَﺎ ِﺇ‪‬ﻧﺴَﺎ ﹸﻥ َﻣ ‪‬ﻦ ﹶﺃﻗﹶﺎ َﻣﻨِﻲ َﻋﹶﻠ‪‬ﻴ ﹸﻜﻤَﺎ ﻗﹶﺎﺿِﻴﹰﺎ ﹶﺃ ‪‬ﻭ ُﻣ ﹶﻘﺴ‪‬ﻤﺎﹰ؟« َﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻬُﻢُ‪» :‬ﭐ‪‬ﻧ ﹸﻈﺮُﻭﺍ َﻭَﺗ َ‬ ‫ُﻳﻘﹶﺎ ِﺳ َﻤﻨِﻲ ﺍﹾﻟ ِﻤﲑَﺍ ﹶ‬
‫ﺖ َﺣﻴَﺎُﺗ ُﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﻮَﺍِﻟ ِﻪ«‪) .‬ﻟﻮﻗﺎ ‪ (١٥ -١٣ :١٢‬ﻓﺎﻟﺪﻳﻦ ﺭﻭﺡ ﻭﻣﻌﲎ ﻳﺸـﻤﻼﻥ‬ ‫ﺴ ‪‬‬‫ﺍﻟﻄﱠ َﻤ ِﻊ ﹶﻓِﺈﱠﻧﻪُ َﻣﺘَﻰ ﻛﹶﺎ ﹶﻥ َﻷ َﺣ ٍﺪ ﹶﻛِﺜ ‪‬ﲑ ﹶﻓﹶﻠ‪‬ﻴ َ‬
‫ﻛﻞ ﺷﻲﺀ ﰲ ﺍﳊﻴﺎﺓ ﻭﻟﻜﻦ ﻻ ﻳﺘﺤﻮﻝ ﺍﻟﺪﻳﻦ ﺇﱃ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻻ ﳜﺘﻠﻂ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻘﺎﻧﻮﻥ ﻭﺇﻥ ﺍﺳﺘﻤﺪ ﺍﻟﻘﺎﻧﻮﻥ ﻣﻦ ﺍﻟـﺪﻳﻦ‬
‫ﺑﻌﺾ ﻣﻘﻮﻣﺎﺗﻪ‪.‬‬
‫‪ -٥‬ﻳُﻠﺤﻆ ﺗﻄﻮﺭ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﰲ ﺍﻟﺰﻣﺎﻥ ﻭﺍﻷﺣﻜﺎﻡ‪ .‬ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﰲ ﻣﻜﺔ ﺩﻋﻮﺓ ﻟﻺﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻭﺟﺎﺀ ﰲ ﺍﳌﺪﻳﻨﺔ ﺑﺘﺸﺮﻳﻌﺎﺕ ﻷﺣﻜﺎﻡ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺪﱐ ﱂ ﻳﻨـﺰﻝ ﲨﻠﺔ ﺑﻞ "ﳒﻮﻣﹰﺎ" ﻃﻴﻠﺔ ﺍﻟﻌﻬﺪ ﻭﰲ ﻛـﻞ‬
‫ﻧﻮﺍﺣﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﻋﻤﺮ ﻓﺮﻭﺥ‪" :‬ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﺗﻘﺒﻞ ﺍﻟﺘﻐﲑ ﺇﺫﺍ ﺗﻐﲑﺕ ﺍﻷﺣﻮﺍﻝ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﺍﻟـﱵ‬
‫ﺩﻋﺖ ﺇﻟﻴﻬﺎ ﺣﱴ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺃﻟﺼﻖ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻗﺪ ﺧﻀﻊ ﺃﻳﻀﹰﺎ ﳍﺬﺍ ﺍﳌﺒﺪﺃ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻓﻬﻨﺎﻟـﻚ ﺃﻣـﻮﺭ ﺃﻗﺮﻫـﺎ‬
‫ﺍﻹﺳﻼﻡ ﰲ ﺃﻳﺎﻡ ﺍﻟﺮﺳﻮﻝ ﺹ‪ .‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ ﰎ ﻧﺴﺨﻬﺎ ﻭﺧﻔﻒ ﻣﻨﻬﺎ ﺃﻭ ﺗﺸﺪﺩ ﰲ ﺗﻄﺒﻴﻘﻬﺎ ﺣﺴﺐ ﺣﺎﺟﺔ ﺍﳌﺴﻠﻤﲔ‬
‫ﺃﻭ ﻃﺎﻗﺘﻬﻢ ﻭﺣﺒﹰﺎ ﺑﺄﻣﺜﻞ ﺍﻟﻄﺮﻕ ﰲ ﺇﺻﻼﺡ ﺃﻣﺮﻫﻢ"‪.١‬‬

‫‪- 1‬ﻋﻤﺮ ﻓﺮﻭﺥ‪ :‬ﺍﻷﺳﺮﺓ ﰲ ﺍﻟﺸﺮﻉ ﺍﻹﺳﻼﻣﻲ ﺹ‪٤١‬‬

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‫ﻭﻣﺸﻰ ﺍﻟﺘﺸﺮﻳﻊ ﻣﻊ ﺍﻟﺪﻋﻮﺓ ﰲ ﺍﻹﳒﻴﻞ ﻣﻨﺬ ﺍﳋﻄﺒﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﳉﺒﻞ‪ .‬ﻭﺳﺎﺭﺍ ﺟﻨﺒﹰﺎ ﺇﱃ ﺟﻨﺐ؛ ﺣﱴ ﺑﻌﺪ ﻗﻴﺎﻣﺔ ﺍﳌﺴـﻴﺢ‬
‫ﺽ ﹶﻓﺎ ﹾﺫ َﻫﺒُﻮﺍ َﻭَﺗ ﹾﻠﻤِـﺬﹸﻭﺍ‬
‫ﺴﻤَﺎ ِﺀ َﻭ َﻋﹶﻠﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻼ‪» :‬ﺩُِﻓ َﻊ ِﺇﹶﻟ ﱠﻲ ﹸﻛﻞﱡ ُﺳ ﹾﻠﻄﹶﺎ ٍﻥ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﻉ َﻭ ﹶﻛﻠﱠ َﻤ ُﻬ ‪‬ﻢ ﻗﹶﺎِﺋ ﹰ‬
‫ﻭﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ "ﹶﻓَﺘ ﹶﻘ ﱠﺪ َﻡ َﻳﺴُﻮ ُ‬
‫ﺻ‪‬ﻴُﺘ ﹸﻜ ‪‬ﻢ ﺑِـ ِﻪ" )ﻣـﱴ‬
‫ﺤ ﹶﻔﻈﹸﻮﺍ َﺟﻤِﻴ َﻊ ﻣَﺎ ﹶﺃ ‪‬ﻭ َ‬
‫ﺱ‪َ .‬ﻭ َﻋﻠﱢ ُﻤﻮ ُﻫ ‪‬ﻢ ﹶﺃ ﹾﻥ َﻳ ‪‬‬ ‫ﺏ ﻭَﺍ ِﻻ‪‬ﺑ ِﻦ ﻭَﺍﻟ ﱡﺮﻭ ِ‬
‫ﺡ ﺍﹾﻟﻘﹸﺪُ ِ‬ ‫َﺟﻤِﻴ َﻊ ﺍﻷُ َﻣ ِﻢ َﻭ َﻋ ‪‬ﻤ ُﺪﻭ ُﻫ ‪‬ﻢ ﺑِﺎ ‪‬ﺳ ِﻢ ﺍﻵ ِ‬
‫‪.(٢٠-١٨ :٢٨‬‬
‫‪-٦‬ﺟﺎﺀ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﳎﻤ ﹰ‬
‫ﻼ ﻭﻓﺼﻠﻪ ﺃﻧﺒﻴﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺣﺴﺐ ﺗﻄﻮﺭ ﺍﻷﻣﺔ‪ :‬ﻓﺄﺧﺬﺕ ﺷـﺮﻳﻌﺔ ﺳـﻴﻨﺎﺀ‬
‫ﺛﻮ‪‬ﺎ ﺍﻟﻔﻀﻔﺎﺽ ﻣﻊ ﺍﻷﻳﺎﻡ ﲢﺖ ﺳﻄﻮﺓ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﻨـﺰﻳﻞ‪.‬‬
‫ﻭﺟﺎﺀ ﺍﻹﳒﻴﻞ ﲟﺒﺎﺩﺉ ﻋﺎﻣﺔ ﺗﺼﻠﺢ ِﺷﺮ‪‬ﻋﺔ ﻟﻜﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ ﻭﺃﻋﻄﻰ ﺭﺳﻠﻪ ﺍﳊﻮﺍﺭﻳﲔ ﺳﻠﻄﺘﻪ ﻟﻴﺘﻠﻤﺬﻭﺍ ﲨﻴـﻊ‬
‫ﺍﻷﻣﻢ ﻭﻳﻌﻠﻤﻮﻫﻢ ﺃﻥ ﳛﻔﻈﻮﺍ ﲨﻴﻊ ﻣﺎ ﺃﻭﺻﺎﻫﻢ ﺑﻪ ﻭﺷﺮﻋﻪ ﳍﻢ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺮﺳﻮﻟﻴﺔ ﺗﻄﺒﻖ ﻣﺒﺎﺩﺉ ﺍﻹﳒﻴـﻞ ﻋﻠـﻰ‬
‫ﻇﺮﻭﻑ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺠﺎﺀ ﲟﺠﻤﻮﻋﺔ ﻗﻮﺍﻧﲔ ﳏﺪﻭﺩﺓ‪ ،‬ﻭﱂ ﻳﻌﺪ ﻧﱯ ﺃﻭ ﺃﻧﺒﻴﺎﺀ ﺑﻌﺪﻩ ﻳﻔﺼﻠﻮﻬﻧﺎ ﻓﻬﻮ "ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ"‪.‬‬
‫ﻭﱂ ﻳﻘﻢ ﺳﻠﻄﺔ ﺷﺮﻋﻴﺔ ﺗﻌﻠﹼﻢ ﲨﻴﻊ ﺍﻷﻣﻢ ﻛﻴﻒ ﳛﻔﻈﻮﻥ ﺷﺮﻳﻌﺔ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺑﻞ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ ﺗﺎﺭﻛﹰﺎ ﰲ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺣﺪﻩ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﺴﻠﻄﺔ‪ .‬ﻓﺎﺿﻄﺮﺕ ﻇﺮﻭﻑ ﺍﳊﻴﺎﺓ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﺇﳚﺎﺩ ﻣﺼﺎﺩﺭ ﺃﺧﺮﻯ ﲜﺎﻧﺐ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺘﺸﺮﻳﻊ‪:‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﰒ ﺍﻹﲨﺎﻉ‪ ،‬ﰒ ﺍﻟﻘﻴﺎﺱ ﻭﺍﻟﺮﺃﻱ‪" .‬ﺃﺗﻰ ﺍﻹﺳﻼﻡ ﺑﻨﻈﺎﻡ ﺷﺎﻣﻞ ﻟﻠﺤﻴﺎﺓ ﻛﻠﻬﺎ‪ .‬ﻭﻟﻜﻨﻪ ﺃﺗﻰ‬
‫ﻼ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺎﻗﺘﻀﻰ ﺃﻥ ﻳﻔﺼﻠﻪ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﺹ‪ .‬ﰲ ﺣﺪﻳﺜﻪ‪ ،‬ﻭﺃﻥ ﺗﺒﻮﺑﻪ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻭﺗﻨﺴﻘﻪ‪ .‬ﻭﻟﻘﺪ‬
‫ﺑﻪ ﳎﻤ ﹰ‬
‫ﻓﺘﺢ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺑﺎﺏ ﺍﻻﺟﺘﻬﺎﺩ ﻋﻠﻰ ﻣﺼﺮﺍﻋﻴﻪ ﻭﺗﺮﻙ ﻟﻠﻌﻘﻞ ﺃﻥ ﻳﺴﺘﺪﺭﻙ ﻛﻞ ﻣﺎ ﻟﻦ ﻳﺮﺩ ﺫﻛﺮﻩ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺃﻭ‬
‫ﺍﳊﺪﻳﺚ‪ .‬ﻭﻫﺬﺍ ﺑﲔ ﰲ ﺣﺪﻳﺚ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﳌﺎ ﺍﺳﺘﻘﻀﺎﻩ ﺭﺳﻮﻝ ﺍﷲ ﻋﻠﻰ ﺍﻟﻴﻤﻦ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻣﻌﺎﺫ ﰈ ﲢﻜـﻢ؟ ﻗـﺎﻝ‬
‫ﺑﻜﺘﺎﺏ ﺍﷲ‪ .‬ﻗﺎﻝ ﻓﺈﻥ ﱂ ﲡﺪ‪ ،‬ﻗﺎﻝ ﺑﺴﻨﺔ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻗﺎﻝ ﻓﺈﻥ ﱂ ﲡﺪ‪ ،‬ﻗﺎﻝ ﺃﺟﺘﻬﺪ ﺑﺮﺃﻳﻲ‪ .‬ﻗﺎﻝ ﺍﻟﻨﱯ ﺹ‪" : .‬ﺍﳊﻤﺪ ﷲ‬
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‫ﺍﻟﺬﻱ ﻭﻓﻖ ﺭﺳﻮﻝ ﺍﷲ ﳌﺎ ﻳﺮﺿﺎﻩ"‬

‫‪ 1‬ﻋﻤﺮ ﻓﺮﻭﺥ‪ :‬ﺍﻷﺳﺮﺓ‪" -٣٩‬ﻭﰲ ﺍﳊﺪﻳﺚ ﺷﺮﺡ ﳌﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻫﻨﺎﻟﻚ ﺃﺣﻴﺎﻧﹰﺎ ﺯﻳﺎﺩﺍﺕ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﱂ ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻌـﺪﺩ ﺍﻟﺼـﻠﻮﺍﺕ ﺍﳋﻤـﺲ‬
‫ﻭﺗﺮﺗﻴﺐ ﺃﺭﻛﺎﻬﻧﺎ ﻭﻣﻘﺪﺍﺭ ﺍﻟﺰﻛﺎﺓ ‪٤٧‬‬

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‫ﻼ ﻛﺎﻟﺘﺸﺮﻳﻊ ﺍﻟﺘﻮﺭﺍﰐ‪ .‬ﻭﺍﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﰲ ﺑﻴﺎﻧﻪ‬

‫ﻓﺎﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﺮﺁﱐ "ﳎﻤﻞ" ﻛﺎﻟﺘﺸﺮﻳﻊ ﺍﻹﳒﻴﻠﻲ‪ ،‬ﻭﱂ ﻳﺮﺩ ﻣﻔﺼ ﹰ‬
‫ﻻ ﰲ ﺗﺸﺮﻳﻌﻪ‪ ،‬ﻛﻤﺎ ﻳﺰﻳﺪ ﺑﻌﻀﻬﻢ ﺍﻟﻴﻮﻡ‪ :‬ﻭﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﻌﺠﺰ ﻫﻮ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳉﺎﻣﻊ ﺍﳌﺎﻧﻊ ﺍﻟﺬﻱ ﻟﻴﺲ ﲝﺎﺟـﺔ ﺇﱃ ﺣـﺪﻳﺚ‬
‫ﻳﻔﺼﻠﻪ‪ ،‬ﺃﻭ ﺇﲨﺎﻉ ﳛﺪﺩﻩ‪ ،‬ﺃﻭ ﻋﻘﻞ ﻳﻄﻮﺭﻩ ﺑﺎﻟﺮﺃﻱ ﻭﺍﻟﻘﻴﺎﺱ‪.‬‬
‫ﺷﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﻟﻺﳒﻴﻞ ﺃﻧﻪ ﺷﺮﻋﺔ ﻗﺎﺋﻤﺔ‬
‫ﻳﻨﺘﻈﻢ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﺮﺁﱐ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻜﺘﺎﰊ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪" :‬ﺷﺮﻉ ﻟﻜﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﻣﺎ ﻭﺻﻰ ﺑﻪ ﻧﻮﺣﹰﺎ‪ -‬ﻭﺍﻟﺬﻱ‬
‫ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ‪ -‬ﻭﻣﺎ ﻭﺻﻴﻨﺎ ﺑﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﺃﻥ ﺃﻗﻴﻤﻮﺍ ﺍﻟﺪﻳﻦ ﻭﻻ ﺗﻔﺮﻗﻮﺍ ﻓﻴﻪ" )ﺷﻮﺭﻯ‪ .(١٣‬ﻷﻧﻪ ﻛﺎﻥ ﻋﻠﻰ‬
‫ﺍﻟﻨﱯ ﺍﻟﻌﺮﰊ ﺃﻥ ﻳﻘﺘﺪﻱ ‪‬ﺪﻯ ﺍﻟﻜﺘﺎﺏ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺗﻌﻠﻴﻢ ﻭﺗﺸﺮﻳﻊ‪" :‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺁﺗﻴﻨﺎﻫﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﻨﺒـﻮﺓ‪-‬‬
‫ﻓﺈﻥ ﻳﻜﻔﺮ ‪‬ﺎ ﻫﺆﻻﺀ )ﻣﺸﺮﻛﻮ ﻣﻜﺔ( ﻓﻘﺪ ﻭﻛﻠﻨﺎ ‪‬ﺎ ﻗﻮﻣﹰﺎ ﻟﻴﺴﻮﺍ ‪‬ﺎ ﺑﻜﺎﻓﺮﻳﻦ‪ -‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻫﺪﻯ ﺍﷲ ﻓﺒﻬﺪﺍﻫﻢ ﺍﻗﺘﺪﻩ"‬
‫)ﺍﻧﻌﺎﻡ‪.(٩‬‬
‫ﻭﻛﺎﻥ ﻳﻘﺘﺪﻱ ﺑﺄﺣﻜﺎﻣﻪ ﺍﻟﻌﺎﻣﺔ ﺑﺴﻨﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻬﻮ ﳜﺘﻢ ﺗﺸﺮﻳﻊ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺑﻘﻮﻟﻪ‪" :‬ﻳﺮﻳﺪ ﺍﷲ ﻟﻴـﺒﲔ‬
‫ﻟﻜﻢ ﻭﻳﻬﺪﻳﻜﻢ ﺳﻨﻦ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪) ...‬ﻧﺴﺎﺀ‪٢٥‬ﻭ ‪ (٢٧‬ﺃﻱ "ﻃﺮﺍﺋﻖ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺍﻟﺘﺤﻠﻴـﻞ ﻭﺍﻟﺘﺤـﺮﱘ ﻓﺘﺘﺒﻌـﻮﻫﻢ"‬
‫)ﺍﳉﻼﻻﻥ(‪ .‬ﻓﺎﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﺮﺁﱐ ﻫﺪﻯ ﺇﱃ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻜﺘﺎﰊ ﻣﻊ ﲣﻔﻴﻒ ﺑﺘﺴﻬﻴﻞ ﺃﻋﻤﺎﻝ ﺍﻟﺸﺮﻉ )ﺍﳉـﻼﻻﻥ( ﻭﻳﻬﺘـﺪﻱ‬
‫ﺍﻟﻘﺮﺁﻥ ﰲ ﺃﺣﻜﺎﻣﻪ ﺍﳋﺎﺻﺔ ﺑﺄﺣﻜﺎﻡ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‪" :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﺼﻴﺎﻡ ﻛﻤﺎ ﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ‬
‫ﻣﻦ ﻗﺒﻠﻜﻢ ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ‪ :‬ﺃﻳﺎﻣﹰﺎ ﻣﻌﺪﻭﺩﺍﺕ‪ ....‬ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﺬﻱ ﺃﻧـﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻫﺪﻯ ﻟﻠﻨـﺎﺱ" )ﺑﻘـﺮﺓ‪-١٨٣‬‬
‫‪ .(١٨٥‬ﻭﻫﻨﺎ ﻟﻴﺲ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺎﻟﺘﺸﺮﻳﻊ ﺍﻟﺘﻮﺭﺍﰐ ﺑﻞ ﺑﺎﻟﺘﺸﺮﻳﻊ ﺍﻹﳒﻴﻠﻲ ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﺷﻬﺮ ﻣﻌﻠـﻮﻡ ﻟﻠﺼـﻮﻡ‪،‬‬
‫ﻭﻛﺎﻥ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﻨﺼﺎﺭﻯ‪ :‬ﻓﻜﺘﺐ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻛﻤﺎ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺷﻬﺮ ﺻﻮﻡ ﻣﻦ ﻗﺒﻞ‪.‬‬
‫ﻓﻜﻴﻒ ﻳﻬﺪﻱ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺷﺮﻳﻌﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻳﻘﺘﺪﻱ ﺑﺴﻨﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﻧـﺰﻋﻢ ﺃﻥ ﻻ ﺗﺸﺮﻳﻊ ﰲ ﺍﻹﳒﻴﻞ‪،‬‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺃﻣﺎﻡ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺸﺮﻳﻊ )ﺍﺣﻘﺎﻕ‪.(١٢‬‬
‫ﻭﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﻨـﺰﻝ ﹸﺃﻧـﺰﻝ ﻻﺳﺘﺒﺎﻕ ﺍﳋﲑﺍﺕ‪" :‬ﻭﻟﻜﻞ ﻭﺟﻬﺔ ﻫﻮ ﻣﻮﻟﻴﻬﺎ‪:‬‬

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‫ﻓﺎﺳﺘﺒﻘﻮﺍ ﺍﳋﲑﺍﺕ" )ﺑﻘﺮﺓ‪ .(١٤٨‬ﺍﳌﻌﲎ "ﻛﻞ ﻭﺟﻬﺔ ﺍﷲ ﻣﻮﻟﻴﻬﺎ ﺃﻫﻠﻬﺎ" )ﺍﻟﺒﻴﻀﺎﻭﻱ( "ﻟﻜﻞ ﻣﻦ ﺍﻷﻣﻢ ﻗﺒﻠﺔ ﻫﻮ ﻣﻮﻟﻴﻬـﺎ‬
‫ﻭﺟﻬﻪ ﰲ ﺻﻼﺗﻪ" )ﺍﳉﻼﻻﻥ(‪ .‬ﻭﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻌﻬﺪ ﺑﺎﳌﺪﻧﻴﺔ ﻳﻘﻮﻝ‪" :‬ﻟﻜﻞ ﺃﻣﺔ ﺟﻌﻠﻨﺎ ﻣﻨﺴﻜﹰﺎ ﻫﻢ ﻧﺎﺳﻜﻮﻩ‪ :‬ﻓﻼ ﻳﻨﺎﺯﻋﻚ‬
‫ﰲ ﺍﻷﻣﺮ" )ﺣﺞ‪ (٦٧‬ﺃﻱ "ﻟﻜﻞ ﺃﻣﺔ ﺟﻌﻠﻨﺎ ﺷﺮﻳﻌﺔ‪ ،‬ﻫﻢ ﻋﺎﻣﻠﻮﻥ ‪‬ﺎ ﻓﻼ ﺗﻨﺎﺯﻋﻬﻢ ﰲ ﺍﻷﻣﺮ" )ﺍﳉـﻼﻻﻥ(‪ .‬ﻟﻜـﻞ ﺃﻣـﺔ‬
‫ﺷﺮﻳﻌﺔ‪ :‬ﻭﻷﻫﻞ ﺍﻹﳒﻴﻞ ﺷﺮﻳﻌﺔ‪ ،‬ﻭﻷﻫﻞ ﺍﻟﻘﺮﺁﻥ ﺷﺮﻳﻌﺔ‪ :‬ﻓﻼ ﺗﻨﺎﺯﻉ‪ ،‬ﻭﻻ ﻧﺴﺦ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﺸﺮﺍﺋﻊ ﻟﻴﺲ ﺍﺧﺘﻼﻓـﹰﺎ ﰲ‬
‫ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫ﻭﰲ ﺁﺧﺮ ﺍﻟﻌﻬﺪ ﺑﺎﳌﺪﻧﻴﺔ ﻳﺄﰐ ﺍﻟﺘﺼﺮﻳﺢ ﺍﻟﻨﻬﺎﺋﻲ ﻋﻠﻰ ﻣﻮﻗﻒ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ‪.‬‬
‫ﳜﺘﻠﻒ ﻋﻠﻤﺎﺀ ﺍﻟﻘﺮﺁﻥ ﰲ ﺁﺧﺮ ﺍﻟﺴﻮﺭ ﻧـﺰﻭ ﹰﻻ‪ .‬ﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ ﺃﻥ ﺁﺧﺮ ﺳﻮﺭﺓ ﺑـﺮﺍﺀﺓ‪ .‬ﻭﺃﺧـﺮﺝ ﺍﻟﺘﺮﻣـﺬﻱ‬
‫ﻭﺍﳊﺎﻛﻢ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﻮﳍﺎ‪ :‬ﺁﺧﺮ ﺳﻮﺭﺓ ﻧـﺰﻟﺖ ﺍﳌﺎﺋﺪﺓ ﻓﻤﺎ ﻭﺟﺪﰎ ﻓﻴﻬﺎ ﻣﻦ ﺣﻼﻝ ﻓﺎﺳﺘﺤﻠﻮﻩ‪ .‬ﻭﺍﺧﺮﺟﺎ ﺃﻳﻀﹰﺎ ﻋﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ‪" :‬ﺁﺧﺮ ﺳﻮﺭﺓ ﻧـﺰﻟﺖ‪ :‬ﺍﳌﺎﺋﺪﺓ ﻭﺍﻟﻔﺘﺢ‪ .‬ﻭﰲ ﺣﺪﻳﺚ ﻋﺜﻤﺎﻥ ﺍﳌﺸﻬﻮﺭ ﺑﺮﺍﺀﺓ ﻣـﻦ ﺁﺧـﺮ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻧـﺰﻭ ﹰﻻ‪ -١‬ﻓﺴﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﻫﻲ ﺍﻷﺧﲑﺓ ﺃﻭ ﻗﺒﻞ ﺍﻷﺧﲑﺓ‪ .‬ﻭﻓﻴﻬﺎ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻷﺧﲑﺓ ﻋﻠﻰ ﻭﺟﻮﺩ ﺷﺮﻳﻌﺔ ﰲ ﺍﻹﳒﻴﻞ‬
‫ﻗﺎﺋﻤﺔ ﻻ ﺗﻨﺴﺨﻬﺎ ﺷﺮﻳﻌﺔ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻳﺄﻣﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻫﻞ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻥ ﳛﻜﻤﻮﺍ ﲟﺎ ﺃﻧـﺰﻝ ﺍﷲ ﻓﻴﻬﺎ‪" :‬ﺇﻧﺎ ﺃﻧـﺰﻟﻨﺎ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻓﻴﻬﺎ ﻫﺪﻯ ﻭﻧﻮﺭ‪ ....‬ﻭﻣﻦ ﱂ‬
‫ﳛﻜﻢ ﲟﺎ ﺃﻧـﺰﻝ ﺍﷲ ﻓﻴﻬﺎ‪ ،‬ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ" )ﻣﺎﺋﺪﺓ‪.(٤٧‬‬
‫ﻭﻳﺄﻣﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻫﻞ ﺍﻹﳒﻴﻞ ﺃﻥ ﳛﻜﻤﻮﺍ ﲟﺎ ﺃﻧـﺰﻝ ﺍﷲ ﻓﻴﻪ‪" :‬ﻭﻟﻴﺤﻜﻢ ﺃﻫﻞ ﺍﻹﳒﻴﻞ ﲟﺎ ﺃﻧـﺰﻝ ﺍﷲ ﻓﻴﻪ ﻭﻣﻦ ﱂ‬
‫ﳛﻜﻢ ﲟﺎ ﺃﻧـﺰﻝ ﺍﷲ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻔﺎﺳﻘﻮﻥ" )ﻣﺎﺋﺪﺓ‪.(٥٠‬‬
‫ﻭﻳﺄﻣﺮ ﺍﻟﻘﺮﺁﻥ ﳏﻤﺪﹰﺍ ﻭﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﳛﻜﻤﻮﺍ ﲟﺎ ﺃﻧـﺰﻝ ﺍﷲ ﻓﻴﻪ‪" :‬ﻭﺃﻧـﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊﻖ‪ -‬ﻣﺼـﺪﻗﹰﺎ‬
‫ﳌﺎ ﺑﲔ ﻳﺪﻳﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻣﻬﻴﻤﻨﹰﺎ ﻋﻠﻴﻪ‪ :‬ﻓﺎﺣﻜﻢ ﺑﻴﻨﻬﻢ ﲟﺎ ﺃﻧـﺰﻝ ﺍﷲ" )‪.(٥١‬‬
‫ﻭﳜﺘﻢ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﻮﻝ ﺍﻟﻔﺼﻞ‪" :‬ﻟﻜﻞ ﺟﻌﻠﻨﺎ ﻣﻨﻜﻢ ﺷﺮﻋﺔ ﻭﻣﻨﻬﺎﺟﹰﺎ ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﳉﻌﻠﻜﻢ ﺃﻣﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻟﻜـﻦ‬
‫ﻟﻴﺒﻠﻮﻛﻢ ﰲ ﻣﺎ ﺁﺗﺎﻛﻢ ﻓﺎﺳﺘﺒﻘﻮﺍ ﺍﳋﲑﺍﺕ‬

‫‪- 1‬ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﺍﻻﺗﻘﺎﻥ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺝ‪ ١‬ﺹ‪.٢٨‬‬

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‫ﺇﱃ ﺍﷲ ﻣﺮﺟﻌﻜﻢ ﲨﻴﻌﹰﺎ" )ﻣﺎﺋﺪﺓ‪ .(٥١‬ﻓﺴﱠﺮﻩ ﺍﳉﻼﻻﻥ‪" :‬ﻟﻜﻞ ﺟﻌﻠﻨﺎ ﻣﻨﻜﻢ ﺃﻳﻬﺎ ﺍﻷﻣﻢ ﺷﺮﻳﻌﺔ ﻭﻃﺮﻳﻘﹰﺎ ﻭﺍﺿﺤﹰﺎ ﰲ ﺍﻟﺪﻳﻦ‬
‫ﲤﺸﻮﻥ ﻋﻠﻴﻪ‪ .‬ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﳉﻌﻠﻜﻢ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻟﻜﻦ ﻓﺮﻗﻜﻢ ﻓﺮﻗﹰﺎ ﻟﻴﺨﺘﱪﻛﻢ ﻓﻴﻤﺎ ﺁﺗـﺎﻛﻢ ﻣـﻦ ﺍﻟﺸـﺮﺍﺋﻊ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﻟﻴﻨﻈﺮ ﺍﳌﻄﻴﻊ ﻣﻨﻜﻢ ﻭﺍﻟﻌﺎﺻﻲ ﻓﺴﺎﺭﻋﻮﺍ ﺇﱃ ﺍﳋﲑﺍﺕ"‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻘﺪ ﺃﻗ ‪‬ﺮ ﺍﻟﻘﺮﺁﻥ ﻛﻞ ﺃﻣﺔ ﻣﻦ ﺃﻣﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﻨـﺰﻝ ﻋﻠﻰ ﺷﺮﻋﻬﺎ ﺍﳌﺨﺘﺺ ‪‬ﺎ‪ .‬ﻭﻫـﺬﺍ ﺍﻻﺧﺘﺼـﺎﺹ‬
‫ﺑﺸﺮﻉ ﳐﺘﻠﻒ ﻻ ﻳﻨﻘﺾ ﻭﺣﺪﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻷﺻﻠﻴﺔ ﺍﳌﻨـﺰﻟﺔ ﻭﻻ ﻭﺣﺪﺓ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫ﻓﺤﺴﺐ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻣﻦ ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﻹﳒﻴﻞ ﺍﻻﺩﻋﺎﺀ ﺃﻧﻪ ﻻ ﺗﺸﺮﻳﻊ ﻓﻴﻪ‪ .‬ﻭﻣﻦ ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠـﻰ ﺍﻟﻘـﺮﺁﻥ‬
‫ﺍﻻﺩﻋﺎﺀ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺴﺦ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻘﺎﺋﻞ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﺍﻷﺧﲑﺓ‪" :‬ﻗﻞ ﻳﺎ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻟﺴـﺘﻢ‬
‫ﻋﻠﻰ ﺷﻲﺀ ﺣﱴ ﺗﻘﻴﻤﻮﺍ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﻣﺎ ﺃﻧـﺰﻝ ﺇﻟﻴﻜﻢ ﻭﻣﻦ ﺭﺑﻜﻢ" )ﻣﺎﺋﺪﺓ ‪ .(٧٢‬ﻭﻣﻨﻬﺎ ﺍﺳﺘﻨﺘﺞ ﺑﻌـﺾ ﻋﻠﻤـﺎﺀ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﻣﻔﺴﺮﻳﻪ‪" :‬ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ" )ﺃﻱ ﻟﻠﻤﺴﻠﻤﲔ( )ﺭﺍﺟﻊ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻭﺍﻟﺰﳐﺸﺮﻱ(‪.‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﻳﺸﻬﺪ ﺑﺄﻥ ﺍﻹﳒﻴﻞ ﺷﺮﻳﻌﺔ‪ ،‬ﻭﺃﻧﻪ ﺷﺮﻳﻌﺔ ﻗﺎﺋﻤﺔ ﺃﺑﺪ ﺍﻟﺪﻫﺮ‪ ،‬ﱂ ﻳﻨﺴﺨﻬﺎ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﳕﺎ ﺧﻔﻒ ﻣﻨﻬﺎ ﺭﲪﺔ‬
‫ﺑﻘﻮﻣﻪ‪.‬‬
‫ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻹﳒﻴﻞ‬
‫ﰲ ﺍﻹﳒﻴﻞ ﺗﺸﺮﻳﻊ‪ ،‬ﻭﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ ﺧﻼﺻﺔ ﻭﺗﺘﻤﺔ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻨﺒﻮﺓ ﻭﺍﳊﻜﻤﺔ‪ .‬ﻭﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻹﳒﻴـﻞ‬
‫ﻫﺪﻑ ﺃﺳﺎﺳﻲ ﻳﻈﻬﺮ ﻣﻨﺬ ﺍﳋﻄﺒﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﳉﺒﻞ )ﻣﱴ ﻑ‪ .(٧ -٥‬ﻭﻟﻴﺲ ﰲ ﺍﻹﳒﻴﻞ ﻛﻤﺎ ﰲ ﻏﲑﻩ ﻋﻬﺪ ﺩﻋـﻮﺓ ﰒ‬
‫ﻋﻬﺪ ﺗﺸﺮﻳﻊ ﻭﺃﺣﻜﺎﻡ‪ :‬ﺑﻞ ﰲ ﺍﻹﳒﻴﻞ ﻳﺴﲑ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺸﺮﻳﻊ ﻣﻌﹰﺎ ﻷﻥ ﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ ﻣﻈﻬﺮ ﻟﺪﻋﻮﺗﻪ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻊ ﰲ‬
‫ﺍﻹﳒﻴﻞ ﻳﺘﺨﺬ ﺟﻼﻝ ﺷﺮﻳﻌﺔ ﺳﻴﻨﺎﺀ‪ ،‬ﻭﺳﻠﻄﺘﻬﺎ‪" :‬ﹶﻗ ‪‬ﺪ َﺳ ِﻤ ‪‬ﻌُﺘ ‪‬ﻢ ﹶﺃﻧﱠ ُﻪ ﻗِﻴ ﹶﻞ ِﻟ ﹾﻠﻘﹸ َﺪﻣَﺎ ِﺀ‪َ ...‬ﻭﹶﺃﻣﱠﺎ ﹶﺃﻧَﺎ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ"‪ .‬ﻭﻳﺮﺩﺩﻫﺎ ﻣـﺮﺍﺭﹰﺍ‬
‫)ﻣﱴ‪٢١ :٥‬ﻭ ‪ ٢٧‬ﻭ‪٣١‬ﻭ ‪٣٣‬ﻭ ‪٣٨‬ﻭ ‪ .(٤٣‬ﻭﻣﻦ ﻋﻠﻢ ﺃﻥ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﺖ ﺍﻟﺘﻮﺭﺍﺓ ﺻﻮﺭﺓ ﺍﷲ‪ ،‬ﺷﻌﺮ ﻛﻢ ﰲ ﻫـﺬﻩ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺘﺸﺮﻳﻌﻴﺔ "ﻭﺃﻧﺎ ﺃﻗﻮﻝ ﻟﻜﻢ" ﻣﻦ ﺳﻠﻄﺔ ﺇﳍﻴﺔ ﺗﻌﺪﻝ ﺷﺮﻳﻌﺔ ﺍﷲ ﺍﳌﻨـﺰﻟﺔ‪.‬‬
‫ﻭﻳﺄﰐ ﺍﻟﺘﺸﺮﻳﻊ ﰲ ﺍﻹﳒﻴﻞ ﻛﺎﻣﻼﹰ‪ ،‬ﻷﻧﻪ ﺩﺳﺘﻮﺭ ﻣﺒﺎﺩﺉ ﻋﺎﻣﺔ ﺗﺼﻠﺢ ﻟﻜﻞ‬

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‫ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﻻ ﳎﻤﻮﻋﺔ ﻗﻮﺍﻧﲔ ﻣﺒﻌﺜﺮﺓ ﲤﻠﻴﻬﺎ ﻇﺮﻭﻑ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﻀﻄﺮﻧﺎ ﻇﺮﻭﻑ ﺍﻟﺰﻣـﺎﻥ ﻭﺍﳌﻜـﺎﻥ ﺇﱃ ﺗﻄﻮﻳﺮﻫـﺎ‬
‫ﻭﺗﻔﺴﲑﻫﺎ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﳌﻮﺿﻮﻋﺔ‪ .‬ﻣﻨﺬ ﺍﳋﻄﻴﺔ ﺍﻷﻭﱃ ﻳﻄﻮ‪‬ﺭ ﺃﺭﻛﺎﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻹﳒﻴﻠﻲ ﻣﻦ ﺻﻼﺓ ﻭﺻﺪﻗﺔ ﻭﺻﻮﻡ ﻭﺣـﺞ‬
‫ﺇﱃ ﻛﻤﺎﳍﺎ‪ ،‬ﻭﳛﺚ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﺳﺘﻘﺎﻣﺔ ﺍﻟﻨﻴﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳋﺎﺭﺟﻴﺔ‪ .‬ﻭﻣﻨﺬ ﺍﳋﻄﻴﺔ ﺍﻷﻭﱃ ﺃﻳﻀﹰﺎ ﻳﻨﻈﺮ ﺇﱃ‬
‫ﺩﺳﺘﻮﺭ ﺍﻷﺧﻼﻕ ﻭﺍﻵﺩﺍﺏ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺬﻱ ﺃﻧـﺰﻟﻪ ﺍﷲ ﻋﻠﻰ ﻣﻮﺳﻰ ﰲ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺸﺮ‪ ،‬ﻓﻴﻄﻮﺭﻩ ﺃﻳﻀﹰﺎ ﻣـﻦ ﺍﻷﻋﻤـﺎﻝ‬
‫ﺱ ﹶﺃ ِﻭ‬
‫ﺾ ﺍﻟﻨﱠـﺎ ُﻣﻮ َ‬
‫ﺖ َﻷ‪‬ﻧﻘﹸـ َ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﺇﱃ ﺍﻟﻨﻴﺎﺕ ﺍﳋﻔﻴﺔ‪ ،‬ﻭﺻﻴﺔ ﻓﻮﺻﻴﺔ‪ .‬ﻭﰲ ﻫﺬﺍ ﻳﻌﻠﻖ ﻣﻨﺬ ﺍﻟﺒﺪﺀ‪ " :‬ﹶﻻ َﺗﻈﹸﻨﱡﻮﺍ ﹶﺃﻧ‪‬ﻲ ِﺟﺌﹾـ ُ‬
‫ﺾ َﺑ ﹾﻞ ﻷُ ﹶﻛ ‪‬ﻤ ﹶﻞ" )ﻣﱴ‪.(١٧ :٥‬‬
‫ﺍ َﻷ‪‬ﻧِﺒَﻴﺎ َﺀ‪ .‬ﻣَﺎ ِﺟﹾﺌﺖُ َﻷ‪‬ﻧﻘﹸ َ‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﳒﻴﻞ ﻳﻔﺘﺮﺽ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻜﺘﺎﰊ ﺍﻟﺬﻱ ﻧـﺰﻝ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻳﻘﺒﻠـﻪ‬
‫ﻭﻳﻌﺪ‪‬ﻟﻪ ﺣﺴﺐ ﺭﻭﺡ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺸﺮﻳﻊ ﺍﳉﺪﻳﺪﻳﻦ ﻟﻴﺼﻞ ﺑﺎﻟﺘﺸﺮﻳﻊ ﺍﻟﻜﺘﺎﰊ ﻛﻠﻪ ﺇﱃ ﻛﻤﺎﻟﻪ‪ .‬ﻭﻳﻌﻠﻖ ﺫﻟﻚ ﻣﻨﺬ ﺍﻟﺒﺪﺀ ‪‬ﺬﺍ‬
‫ﺾ َﺑ ﹾﻞ ﻷُ ﹶﻛ ‪‬ﻤ ﹶﻞ‪ .‬ﹶﻓِﺈ‪‬ﻧﻲ ﺍﹾﻟ َ‬
‫ﺤ ﱠﻖ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟﻜﹸـ ‪‬ﻢ‪:‬‬ ‫ﺱ ﹶﺃ ِﻭ ﺍ َﻷ‪‬ﻧِﺒَﻴﺎ َﺀ‪ .‬ﻣَﺎ ِﺟﹾﺌﺖُ َﻷ‪‬ﻧﻘﹸ َ‬
‫ﺾ ﺍﻟﻨﱠﺎ ُﻣﻮ َ‬
‫ﺍﳌﺒﺪﺃ ﺍﻟﻌﺎﻡ‪َ َ" :‬ﺗﻈﹸﻨﱡﻮﺍ ﹶﺃﻧ‪‬ﻲ ِﺟﹾﺌﺖُ َﻷ‪‬ﻧﻘﹸ َ‬
‫ﺱ‬
‫ﻑ ﻭَﺍ ِﺣ ‪‬ﺪ ﹶﺃ ‪‬ﻭ ُﻧ ﹾﻘ ﹶﻄ ﹲﺔ َﻭﺍ ِﺣ َﺪﹲﺓ ﻣِـ َﻦ ﺍﻟﻨﱠـﺎ ُﻣﻮ ِ‬
‫ﺽ ﹶﻻ َﻳﺰُﻭ ﹸﻝ َﺣ ‪‬ﺮ ‪‬‬
‫ﺴﻤَﺎ ُﺀ ﻭَﺍ َﻷ ‪‬ﺭ ُ‬
‫)ﻭﻫﺬﺍ ﺻﻴﻐﺔ ﺍﻟﻘﺴﻢ ﺍﻹﳒﻴﻠﻲ( ِﺇﻟﹶﻰ ﹶﺃ ﹾﻥ َﺗﺰُﻭ ﹶﻝ ﺍﻟ ﱠ‬
‫َﺣﺘﱠﻰ َﻳﻜﹸﻮ ﹶﻥ ﺍﹾﻟ ﹸﻜﻞﱡ" )ﻣﱴ‪١٧ :٥‬ﻭ ‪.(١٨‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﻤﺎﻡ ﻭﺍﻟﻜﻤﺎﻝ ﻟﻠﻨﺎﻣﻮﺱ ﻫﻮ ﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ‪.‬‬
‫ﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺗﺼﺪﻳﻘﹰﺎ ﻟﻠﻜﺘﺎﺏ ﻭﺗﻔﺼﻴﻼﹰ؛ ﻭﻟﻜﻦ ﺗﺮﻙ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ ﻋﻠﻰ ﺣﺎﳍﺎ ﻣﻠﺰﻣﺔ ﻷﻫﻠﻬﺎ "ﻟﻜﻞ‬
‫ﺟﻌﻠﻨﺎ ﻣﻨﻜﻢ ﺷﺮﻋﺔ ﻭﻣﻨﻬﺎﺟﹰﺎ" )ﻣﺎﺋﺪﺓ‪ (٥١‬ﻻ ﺑﻞ ﺧﻔﻒ ﻣﻦ ﺳﻨﻨﻬﺎ )ﻧﺴﺎﺀ‪٢٥‬ﻭ ‪ (٢٧‬ﺭﲪﺔ "ﺑﺄﻣﺘﻪ ﺍﻟﻮﺳﻂ"‬
‫)ﺑﻘﺮﺓ‪ .(١٤٣‬ﺑﻴﻨﻤﺎ ﺍﻹﳒﻴﻞ ﺷﺮﻳﻌﺔ ﺍﻟﻜﺘﺎﺏ ﻛﻠﻪ ﺇﱃ ﺫﺭﻭ‪‬ﺎ ﻭﻛﻤﺎﳍﺎ‪ ،‬ﻭﺟﻌﻞ ﺃﺳﺎﺳﹰﺎ ﳍﺎ ﺍﻟﻜﻤﺎﻝ ﺍﻹﻧﺴﺎﱐ‪١٢" :‬ﹶﻓ ﹸﻜﻞﱡ َﻣﺎ‬
‫ﺱ ﻭَﺍ َﻷ‪‬ﻧِﺒَﻴﺎ ُﺀ"‪) .‬ﻣﱴ‪ .(١٢ :٧‬ﻭﺟﻌﻞ ﻟﻪ‬
‫ﺱ ِﺑ ﹸﻜ ُﻢ ﺍ ﹾﻓ َﻌﻠﹸﻮﺍ َﻫ ﹶﻜﺬﹶﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﹶﺃ‪‬ﻳﻀﹰﺎ ِﺑ ِﻬ ‪‬ﻢ َﻷﻥﱠ َﻫﺬﹶﺍ ُﻫ َﻮ ﺍﻟﱠﻨﺎ ُﻣﻮ ُ‬
‫ﺗُﺮِﻳﺪُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ﹾﻔ َﻌ ﹶﻞ ﺍﻟﻨﱠﺎ ُ‬
‫ﺕ ﻫُ َﻮ ﻛﹶﺎ ِﻣ ﹲﻞ‪) ".‬ﻣﱴ‪.(٤٨ :٥‬‬
‫ﺴﻤَﺎ َﻭﺍ ِ‬ ‫ﻼ ﺃﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻲ‪ :‬ﹶﻓﻜﹸﻮُﻧﻮﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﻛﹶﺎ ِﻣِﻠ َ‬
‫ﲔ ﹶﻛ َﻤﺎ ﹶﺃﻥﱠ ﹶﺃﺑَﺎ ﹸﻛ ُﻢ ﺍﱠﻟﺬِﻱ ِﻓﻲ ﺍﻟ ﱠ‬ ‫ﻣﺜ ﹰ‬
‫ﻓﻤﺎ ﻫﻮ ﻫﺬﺍ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳒﻴﻠﻲ ﰲ ﺍﻟﺘﺸﺮﻳﻊ؟‬
‫ﺟﺎﺀﺕ ﺍﳌﻮﺳﻮﻳﺔ ﺩﻭﻟﺔ ﺩﻳﻨﻴﺔ ﻓﻜﺎﻥ ﻻ ﺑﺪ ﳍﺎ ﻣﻦ ﺗﺸﺮﻳﻊ ﺩﻳﲏ ﻭﺳﻴﺎﺳﻲ ﻳﻨﻈﻤﻬﺎ‪ .‬ﻭﺟﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﺍﻹﳒﻴـﻞ‬
‫ﻋﻮﺩﹰﺍ ﻋﻠﻰ ﺑﺪﺀ‪ :‬ﻓﺒﻌﺪ ﺩﻋﻮﺓ ﺩﻳﻨﻴﺔ ﰲ ﻣﻜﺔ ﺩﻋﺎ ﰲ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺩﻭﻟﺔ ﺍﻹﺳﻼﻡ ﺑﺎﳉﻬﺎﺩ ﺍﻟﺪﻓﺎﻋﻲ ﰒ ﺍﳍﺠﻮﻣﻲ ﻓﻜﺎﻥ‬

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‫ﺕ ﺩﻳﻨﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﻭﻋﺴﻜﺮﻳﺔ ﻟﺘﻨﻈﻴﻢ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬ ‫ﻻ ﺑ ‪‬ﺪ ﻟﻪ ﻣﻦ ﺗﺸﺮﻳﻌﺎ ٍ‬
‫ﻭﻟﻜﻦ ﺟﻌﻞ ﺍﳌﺴﻴﺢ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺩﻋﻮ ﹰﺓ ﺩﻳﻨﻴﺔ ﻻ ﺩﻭﻟ ﹰﺔ ﺩﻳﻨﻴﺔ‪ .‬ﻓﺄﺑﻌﺪ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻭﻟﺔ ﻟﻴُﻘﻴﻢ ﺃﺣﻜﺎﻡ ﺍﻟﺪﻳﻦ "ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟﻪُ‪:‬‬
‫ﺼ َﺮ َﻭﻣَﺎ ِﻟﻠﱠ ِﻪ ِﻟﻠﱠ ِﻪ«" )ﻣﱴ‪ .(٢١ :٢٢‬ﻭﺷﺮﺍﺋﻊ ﻫﺬﺍ ﺍﻟـﺪﻳﻦ ﺍﳌﺴـﻴﺤﻲ‬
‫ﺼ َﺮ ِﻟ ﹶﻘ‪‬ﻴ َ‬
‫ﺼ َﺮ«‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ُﻬ ‪‬ﻢ‪» :‬ﹶﺃ ‪‬ﻋﻄﹸﻮﺍ ﺇِﺫﹰﺍ ﻣَﺎ ِﻟ ﹶﻘ‪‬ﻴ َ‬
‫»ِﻟ ﹶﻘ‪‬ﻴ َ‬
‫ﺗﻄﻮ‪‬ﺭ ﻭﺗﺘﻤ‪‬ﺔ ﻟﺸﺮﻳﻌﺔ ﺍﻟﻜﺘﺎﺏ )ﻣﱴ‪١٧ :٥‬ﻭ‪ .(١٨‬ﺑﺘﻤﻴﻴﺰ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻃﻬ‪‬ﺮ ﺍﻹﳒﻴﻞ ﺍﻟﺪﻳﻦ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﻟـﺪﻧﻴﺎ‪،‬‬
‫ﻭﺑﺘﻄﻮ‪‬ﺭ ﺷﺮﻋﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺪﻳﻨﻴﺔ ﺇﱃ ﻛﻤﺎﳍﺎ ﺟﺎﺀ ﺍﻹﳒﻴﻞ ﺑﺸﺮﻳﻌ ٍﺔ ﻛﺎﻣﻠ ٍﺔ ﻭﺑﺸﺮﻳﻌ ٍﺔ ﺧﺎﻟﺪﺓ‪.‬‬
‫ﻓﻤﺎ ﻫﻲ ﻣﺒﺎﺩﺉ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻹﳒﻴﻠ ‪‬ﻲ ﰲ ﺗﺸﺮﻳﻌﻪ؟‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﺘﻌﺒّﺪﻱ‬
‫ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﺘﻌﺒ‪‬ﺪﻱ ﳛﻮﻱ ﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ ﺍﳋﻤﺴﺔ‪ :‬ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻭﺍﳊ ‪‬ﺞ ﺇﱃ ﺑﻴـﺖ ﺍﷲ‬
‫ﺍﳌﺨﺼﻮﺹ‪ .‬ﻭﳛﻮﻱ ﺩﺳﺘﻮﺭ ﺍﻷﺧﻼﻕ ﻭﺍﻵﺩﺍﺏ ﺍﻷﺳﺎﺳﻴﺔ ﻛﻤﺎ ﻭﺭﺩﺕ ﰲ ﻭﺻﺎﻳﺎ ﺍﷲ ﺍﻟﻌﺸﺮ‪.‬‬
‫ﰲ ﺍﻹﳒﻴﻞ ﺭﻭﺡ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﺘﻌﺒ‪‬ﺪﻱ ﺟﺪﻳﺪ ﻻ ﻋﻬﺪ ﻟﻠﻜﺘﺎﺏ ﺑﻪ‪ ،‬ﻭﻻ ﻟﻠﻘﺮﺁﻥ ﻣﻦ ﺑﻌﺪﻩ‪ .‬ﺃﺟﻞ ﺍﷲ ﻫـﻮ ﺍﻟﻘـﺪﻳﺮ‬
‫ﺍﻟﻘﺪ‪‬ﻭﺱ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺮﺣﻴﻢ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻟﻜﻦ ﻓﻮﻕ ﻫﺬﺍ ﻛﻠﹼﻪ ﻫـﻮ "ﺍﻵﺏ ﺍﻟـﺬﻱ ﰲ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ" )ﻣﱴ ‪ .(٩ :٥‬ﻫﻮ ﺃﺏ ﻋﺎﻡ ﻟﻠﺒﺸﺮ ﻭﺃﺏ ﺧﺎﺹ ﻟﻠﻤﺴﻴﺢ‪ .‬ﻳﺮﻓﻊ ﺍﻹﳒﻴﻞ ﻋﻼﻗﺔ ﺍﳌﺨﻠـﻮﻕ ﺑﺎﳋـﺎﻟﻖ ﻣـﻦ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﱃ ﺍﻟﺒﻨﻮ‪‬ﺓ ‪ .‬ﻭﻫﺬﻩ ﻫﻲ ﻣﻴﺰﺓ ﺍﻹﳒﻴﻞ ﺍﳋﺎﻟﺪﺓ ﰲ ﺗﻌﻠﻴﻤﻪ ﻭﺗﺸﺮﻳﻌﻪ‪ :‬ﺍﷲ ﺗﻌﺎﱃ ‪ ،‬ﺍﻟﻘـﺪﻳﺮ ﺍﻟﻘـﺪ‪‬ﻭﺱ‪ ،‬ﺍﻟﺮﲪـﺎﻥ‬
‫ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻫﻮ ﻓﻮﻕ ﻛﻞ ﺷﻲﺀ ﺃﺑﻮﻧﺎ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ .‬ﻭﻋﻠﻰ ﺃﺳﺎﺱ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﳉﺪﻳﺪﺓ ﺍﻟﺴﺎﻣﻴﺔ ﻳﺒﲏ ﺍﻹﳒﻴﻞ ﻗﻮﺍﻋﺪ‬
‫ﺍﻟﺪﻳﻦ ﻭﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ‪.‬‬
‫ﰒ ﻳﺮﻓﻊ ﺍﻹﳒﻴﻞ ﺃﺭﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺍﳋﻤﺴﺔ ﻣﻦ ﺃﻋﻤﺎﳍﺎ ﺍﻟﻈﺎﻫﺮﺓ ﺇﱃ ﻧﻴ‪‬ﺎ‪‬ﺎ ﺍﻟﺒﺎﻃﻨﺔ‪" :‬ﭐ ‪‬ﺣَﺘ ِﺮﺯُﻭﺍ ﻣِـ ‪‬ﻦ ﹶﺃ ﹾﻥ َﺗﺼ‪‬ـَﻨﻌُﻮﺍ‬
‫ﺕ" )ﻣـﱴ ‪ (١ :٦‬ﻭﻳﻄـﻮ‪‬ﺭ‬ ‫ﺲ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ِﻋ‪‬ﻨ َﺪ ﹶﺃﺑِﻴ ﹸﻜ ُﻢ ﺍﱠﻟﺬِﻱ ِﻓﻲ ﺍﻟ ﱠ‬
‫ﺴﻤَﺎ َﻭﺍ ِ‬ ‫ﺱ ِﻟ ﹶﻜ ‪‬ﻲ َﻳ‪‬ﻨ ﹸﻈﺮُﻭ ﹸﻛ ‪‬ﻢ َﻭِﺇﻻﱠ ﹶﻓﹶﻠ‪‬ﻴ َ‬
‫ﺻ َﺪﹶﻗَﺘ ﹸﻜ ‪‬ﻢ ﹸﻗﺪﱠﺍ َﻡ ﺍﻟﻨﱠﺎ ِ‬
‫َ‬
‫ﻼ ﺍﻟﻌﱪﺓ ﺑﺎﻟﻮﺿﻮﺀ ﻗﺒﻞ‬ ‫ﺩﺳﺘﻮﺭ ﺍﻷﺧﻼﻕ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺎﺩﻳﺔ ﺇﱃ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻟﻨﻴﺎﺕ ﺍﻟﺴﻠﻴﻤﺔ‪ .‬ﻓﻠﻴﺲ ﻣﺜ ﹰ‬
‫ﺨﺮُﺝُ ﻣِـ َﻦ‬
‫ﺲ ﺍ ِﻹ‪‬ﻧﺴَﺎ ﹶﻥ َﺑ ﹾﻞ ﻣَﺎ َﻳ ‪‬‬
‫ﺲ ﻣَﺎ َﻳ ‪‬ﺪﺧُﻞﹸ ﺍﹾﻟ ﹶﻔ َﻢ ُﻳَﻨﺠ‪ُ ‬‬
‫ﺍﻟﺼﻼﺓ ﺃﻭ ﻏﺴﻞ ﺍﻷﻳﺪﻱ ﻗﺒﻞ ﺍﻷﻛﻞ‪ :‬ﺍﻟﻌﱪﺓ ﺑﺎﻟﻄﻮﻳﺔ ﺍﻟﺴﻠﻴﻤﺔ "ﹶﻟ‪‬ﻴ َ‬
‫ﺍﹾﻟ ﹶﻔ ِﻢ‬

‫‪١٨‬‬
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‫ﺲ ﺍ ِﻹ‪‬ﻧﺴَﺎ ﹶﻥ" )ﻣﱴ ‪:١٥‬‬

‫ﻼ ُﻳَﻨﺠ‪ُ ‬‬
‫ﺲ ﺍ ِﻹ‪‬ﻧﺴَﺎ ﹶﻥ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﺍ َﻷ ﹾﻛﻞﹸ ِﺑﹶﺄ‪‬ﻳ ٍﺪ ﹶﻏ‪‬ﻴ ِﺮ َﻣ ‪‬ﻐﺴُﻮﹶﻟ ٍﺔ ﹶﻓ ﹶ‬
‫ﺲ ﺍ ِﻹ‪‬ﻧﺴَﺎ ﹶﻥ‪َ ..‬ﻫ ِﺬ ِﻩ ِﻫ َﻲ ﺍﱠﻟﺘِﻲ ُﺗَﻨﺠ‪ُ ‬‬
‫َﻫﺬﹶﺍ ُﻳَﻨﺠ‪ُ ‬‬
‫ﺤﱠﺒ ِﺔ" )ﻏﻼﻃﻴﺔ‪.(٦ : ٥‬‬ ‫‪١١‬ﻭ‪ .(٢٠‬ﻓﺎﻷﺻﻞ ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻻ ﺍﳌﺎﺩﺓ ﻭﺍﻟﻈﻮﺍﻫﺮ ﺑﻞ " ﺍ ِﻹﳝَﺎ ﹸﻥ ﺍﹾﻟﻌَﺎ ِﻣﻞﹸ ِﺑﺎﹾﻟ َﻤ َ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﷲ ﺃﻧﻪ "ﺃﺑﻮﻧﺎ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ" ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻫﻲ ﺟﻮﻫﺮ ﺩﻳﺎﻧﺔ ﺍﻹﳒﻴـﻞ ﻭﺍﻟﻌﺒـﺎﺩﺓ ﺍﻟـﱵ‬
‫ﺕ" )ﻣﱴ‬
‫ﺴ َﻤﺎ َﻭﺍ ِ‬
‫ﻱ ﻣﻊ ﺑﻨﻴﻪ " َﺗﻜﹸﻮﻧُﻮﺍ ﹶﺃ‪‬ﺑﻨَﺎ َﺀ ﹶﺃﺑِﻴ ﹸﻜ ُﻢ ﺍﱠﻟﺬِﻱ ِﻓﻲ ﺍﻟ ﱠ‬
‫ﻳﻔﺮﺿﻬﺎ‪ .‬ﻋﻼﻗﺎﺗﻨﺎ ﻣﻊ ﺍﷲ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻼﻗﺔ ﺃﺏ ﲰﺎﻭ ‪‬‬
‫‪.(٤٥ :٥‬‬
‫ﺕ‪) "...‬ﻣﱴ ‪-٩ :٦‬‬
‫ﺴﻤَﺎ َﻭﺍ ِ‬
‫ﺼﻠﱡﻮﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ َﻫ ﹶﻜﺬﹶﺍ‪ :‬ﹶﺃﺑَﺎَﻧﺎ ﺍﱠﻟ ِﺬﻱ ِﻓﻲ ﺍﻟ ﱠ‬ ‫ﺍﻟﺼﻼﺓ ﻫﻲ ﺻﻼﺓ ﺍﻻﺑﻦ ﻷﺑﻴﻪ ﺍﻟﺴﻤﺎﻭ ‪‬‬
‫ﻱ‪ " :‬ﹶﻓ َ‬
‫‪ (١٥‬ﺍﺳﺘﻐﺎﺛﺔ ﺑﻘﺪﺭﺗﻪ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻭﺃﺑﻮ‪‬ﺗﻪ ﺍﻟﺴﺎﻣﻴﺔ‪ .‬ﻭﻳﺸﺮ‪‬ﻉ ﳍﺎ ﺳﻼﻣﺔ ﺍﻟﻨﻴ‪‬ﺔ "ﻭﰲ ﺍﻟﺼﻼﺓ ﻻ ﺗﻜﺮﺭﻭﺍ ﺍﻟﻜﻼﻡ ﻋﺒﺜـﹰﺎ ﻣﺜـﻞ‬
‫ﺨ ﹶﻔﺎ ِﺀ‪ .‬ﹶﻓﹶﺄﺑُﻮ َﻙ ﺍﱠﻟ ِﺬﻱ ﻳَـﺮَﻯ ﻓِـﻲ‬
‫ﻚ ﻓِﻲ ﺍﹾﻟ َ‬
‫ﺻ َﺪﹶﻗﺘُ َ‬
‫ﺍﻟﻮﺛﻨﻴﲔ" )ﻣﱴ ‪ (٧ :٥‬ﻭﺍﻟﺘﺴﺘ‪‬ﺮ ﻭﻋﺪﻡ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺮﺋﺎﺀ ‪ِ" :‬ﻟ ﹶﻜ ‪‬ﻲ َﺗﻜﹸﻮ ﹶﻥ َ‬
‫ﻁ ﺍﻟﻐﻔﺮﺍﻥ ﻟﻠﻨﺎﺱ ﺯﻻﹼ‪‬ﻢ‪ ،‬ﻓﻼ ﻳﺴﺘﺜﲏ ﻣﻦ ﺭﲪﺔ ﺍﷲ‬ ‫ﻼِﻧَﻴ ﹰﺔ‪) ".‬ﻣﱴ ‪ (٤ :٦‬ﻭﻳﺸﺮ‪‬ﻉ ﳍﺎ ﺃﻳﻀﹰﺎ ﻛﺸﺮ ٍ‬ ‫ﻚ َﻋ ﹶ‬
‫ﺨﻔﹶﺎ ِﺀ ﻫُ َﻮ ﻳُﺠَﺎﺯِﻳ َ‬
‫ﺍﹾﻟ َ‬
‫ﺤﻦُ ﹶﺃ‪‬ﻳﻀﹰﺎ‬
‫ﰲ ﻃﻠﺐ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﻟﺼﺮﻁ ﺍﳌﺴﺘﻘﻴﻢ "ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﹼﲔ" ﺑﻞ ﻳﻘﻮﻝ‪َ " :‬ﻭﭐ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨَﺎ ﹸﺫﻧُﻮَﺑﻨَﺎ ﹶﻛﻤَﺎ َﻧ ‪‬ﻐ ِﻔﺮُ َﻧ ‪‬‬
‫ﻱ" )‪:٦‬‬ ‫ﺱ ﺯَﻻِﺗ ِﻬ ‪‬ﻢ َﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃﻳ‪‬ﻀﹰﺎ ﹶﺃﺑُـﻮﻛﹸﻢُ ﺍﻟﺴﱠـﻤَﺎ ِﻭ ﱡ‬
‫ﲔ ِﺇﹶﻟ‪‬ﻴﻨَﺎ" )ﻣﱴ ‪ (١٢ :٦‬ﻭﻳﻔﺴ‪‬ﺮﻫﺎ‪" :‬ﹶﻓِﺈﱠﻧﻪُ ِﺇ ﹾﻥ ﹶﻏ ﹶﻔ ‪‬ﺮُﺗ ‪‬ﻢ ﻟِﻠﻨﱠﺎ ِ‬
‫ِﻟ ﹾﻠﻤُ ﹾﺬِﻧِﺒ َ‬
‫‪١٤‬ﻭ‪.(٢١ :١٨‬‬
‫ﻫﺬﻩ ﻣﻦ ﲢﺪﻳﺪﺍﺕ ﺍﻟﺼﻼﺓ ﺍﻹﳒﻴﻠﻴﺔ‪" .‬ﱂ ﻳﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻜﻴﺔ ﻭﻣﺪﻧﻴﺔ‪ ،‬ﲢﺪﻳﺪ ﻟﻜﻴﻔﻴﺔ ﺍﻟﺼﻼﺓ ﻭﻋﺪﺩ ﺭﻛﻌﺎ‪‬ﺎ‬
‫ﻭﺃﻭﻗﺎ‪‬ﺎ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺫﻛﺮ ﻓﻴﻪ ﺣﺎﻻﺕ ﺍﻟﻘﻴﻮﻡ ﻭﺍﻟﺮ‪‬ﻛﻮﻉ ﻭﺍﻟﺴ‪‬ﺠﻮﺩ‪ ..‬ﻭﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﳍﺎ ﺃﻭﻗﺎﺗﹰﺎ ﻭﻋﺪﺩﹰﺍ ﻭﻛﻴﻔﻴﺎﺕ‪ ..‬ﻋﻠـﻰ‬
‫)‪(1‬‬
‫ﻣﺮﺍﺣﻞ ﻭﻟﻴﺲ ﺩﻓﻌ ﹰﺔ ﻭﺍﺣﺪﺓ"‪.‬‬
‫ﻼ‬
‫ﺻ َﺪﹶﻗ ﹰﺔ ﹶﻓ ﹶ‬
‫ﺖ َ‬ ‫ﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺰﻛﺎﺓ‪ :‬ﻳﻔﺮﺽ ﺍﳌﺴﻴﺢ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺰﻛﺎﺓ ﺍﳌﺴﺘﻮﺭﺓ ﺍﻟﱵ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇ ﹼﻻ ﺍﷲ‪" :‬ﹶﻓ َﻤﺘَﻰ َ‬
‫ﺻَﻨ ‪‬ﻌ َ‬
‫ﺤ ﱠﻖ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ‪:‬‬
‫ﺱ‪ .‬ﹶﺍﹾﻟ َ‬
‫ﺠﺎ ِﻣ ِﻊ َﻭﻓِﻲ ﺍ َﻷ ِﺯﱠﻗ ِﺔ ِﻟ ﹶﻜ ‪‬ﻲ ُﻳ َﻤﺠﱠﺪُﻭﺍ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ِ‬
‫ﻕ ﹶﻛﻤَﺎ َﻳ ﹾﻔ َﻌﻞﹸ ﺍﹾﻟ ُﻤﺮَﺍ ُﺅﻭ ﹶﻥ ﻓِﻲ ﺍﹾﻟ َﻤ َ‬
‫ﻚ ﺑِﺎﹾﻟﺒُﻮ ِ‬
‫ﺕ ﹸﻗﺪﱠﺍ َﻣ َ‬ ‫ﺼﻮ‪ ‬‬ ‫ُﺗ َ‬
‫ﻼِﻧَﻴ ﹰﺔ"‪.‬‬
‫ﻚ َﻋ ﹶ‬
‫ﺨﻔﹶﺎ ِﺀ ﻫُ َﻮ ﻳُﺠَﺎﺯِﻳ َ‬ ‫ﺨ ﹶﻔﺎ ِﺀ‪ .‬ﹶﻓﹶﺄﺑُﻮ َﻙ ﺍﱠﻟ ِﺬﻱ َﻳﺮَﻯ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﻚ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ِﺇﱠﻧ ُﻬ ‪‬ﻢ ﹶﻗ ِﺪ ﺍ ‪‬ﺳَﺘ ‪‬ﻮﹶﻓ ‪‬ﻮﺍ ﹶﺃ ‪‬ﺟ َﺮ ُﻫ ‪‬ﻢ!‪ .‬ﻟ ﹶﻜ ‪‬ﻲ َﺗﻜﹸﻮ ﹶﻥ َ‬
‫ﺻ َﺪﹶﻗﺘُ َ‬
‫)ﻣﱴ ‪٢ :٦‬ﻭ‪.(٤‬‬

‫‪ - 1‬ﺍﻷﺳﺘﺎﺫ ﻋﺰﺓ ﺩﺭﻭﺯﺓ ‪ :‬ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ‪ .‬ﺝ ﺃ ﺹ‪.٣١٠‬‬

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‫ﻭﺿﺮﻭﺭﺓ ﺍﻟﺼﺪﻗﺔ ﺗﺼﻞ ﺇﱃ ﺣ ‪‬ﺪ ﻗﻮﻟﻪ‪" :‬ﺑﻴﻌﻮﺍ ﻣﺎ ﻟﻜﻢ ﻭﺗﺼﺪ‪‬ﻗﻮﺍ" ﻓﻬﻲ ﻣﻦ ﻣﺎﻝ ﺍﻹﻧﺴـﺎﻥ ﺍﻟـﺬﻱ ﻟﻠﺴـﺎﺋﻞ‬
‫ﻭﺍﶈﺮﻭﻡ ﻓﻴﻪ ﺣ ‪‬ﻖ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﻟﻴﺲ ﻓﻘﻂ ﻣﻦ ﻓﻀﻼﺕ ﻣﻠﻜﻪ ﻭﻣﺎﻟﻪ‪" .‬ﻛﺎﻧﺖ ﺍﻟﺰﻛﺎﺓ ﺻﺪﻗﺔ ﻓﺼﺎﺭﺕ ﺿـﺮﻳﺒ ﹰﺔ ﰲ ﺍﳌﺪﻳﻨـﺔ‬
‫ﻭﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﻌﻴﲔ ﳌﻘﺎﺩﻳﺮ ﺍﻟﺰﻛﺎﺓ‪ .‬ﻭﻗﺪ ﺗﻜﻔﹼﻠﺖ ﺍﻟﺴﻨ‪‬ﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺷﺄﻥ ﻛﺜﲑ ﻣﻦ ﺍﳊﺪﻭﺩ ﻭﺍﻟﻘﻮﺍﻋﺪ ﻛﻤﺎ ﻧﺒ‪‬ﻬﻨﺎ ﺇﻟﻴـﻪ ﰲ‬
‫ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ)‪." (١‬‬
‫ﺍﻟﺮﻛﻦ ﺍﻟﺮﺍﺑﻊ‪ .‬ﻳﻔﺮﺽ ﺍﳌﺴﻴﺢ ﺍﻟﺼﻮﻡ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺼﻮﻡ ﺍﻟﺒﻨﻮﻱ ﺠﻤﻟﺪ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﻻ ﻟﻠﻤﺒﺎﻫﺎﺓ ﺃﻣﺎﻡ ﺍﻟﻨﺎﺱ " َﻭ َﻣﺘَـﻰ‬
‫ﺤ ﱠﻖ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ِ :‬ﺇﱠﻧ ُﻬ ‪‬ﻢ‬
‫ﲔ‪ .‬ﹶﺍﹾﻟ َ‬
‫ﺱ ﺻَﺎِﺋ ِﻤ َ‬
‫ﲔ ﹶﻓِﺈﱠﻧﻬُ ‪‬ﻢ ُﻳ َﻐ‪‬ﻴﺮُﻭ ﹶﻥ ُﻭﺟُﻮ َﻫ ُﻬ ‪‬ﻢ ِﻟ ﹶﻜ ‪‬ﻲ َﻳ ﹾﻈ َﻬﺮُﻭﺍ ﻟِﻠﻨﱠﺎ ِ‬
‫ﲔ ﻛﹶﺎﹾﻟ ُﻤﺮَﺍِﺋ َ‬
‫ﺴ َ‬
‫ﻼ َﺗﻜﹸﻮﻧُﻮﺍ َﻋﺎِﺑ ِ‬
‫ﺻ ‪‬ﻤُﺘ ‪‬ﻢ ﹶﻓ ﹶ‬
‫ُ‬
‫ﹶﻗ ِﺪ ﺍ ‪‬ﺳَﺘ ‪‬ﻮﹶﻓﻮ‪‬ﺍ ﹶﺃ ‪‬ﺟ َﺮ ُﻫ ‪‬ﻢ" )ﻣﱴ ‪.(١٦ :٦‬‬
‫ﻭﺍﻟﺮﻛﻦ ﺍﳋﺎﻣﺲ‪ ،‬ﺍﳊ ‪‬ﺞ ﺇﱃ ﺑﻴﺖ ﺍﷲ ﰲ ﺍﻟﻘﺪﺱ ﺃﻭ ﻏﲑﻫﺎ ﻓﻘﺪ ﺃﻟﻐﺎﻩ ﺍﳌﺴﻴﺢ ﻛﻔﺮﻳﻀﺔ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺗﻜﺎﻟﻴﻒ‪ ،‬ﻭﳌﺎ‬
‫ﻚ‬ ‫ﻓﻴﻪ ﻣﻦ ﺣﺼﺮ ﺍﻟﻌﺒﺎﺩﺓ ﲟﻜﺎﻥ )‪ .(٢‬ﻧﺮﻯ ﺫﻟﻚ ﰲ ﺣﺪﻳﺚ ﺍﳌﺴﻴﺢ ﻣﻊ ﺍﻟﺴﺎﻣﺮﻳﺔ "ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺖ ﹶﻟﻪُ ﺍﹾﻟ َﻤ ‪‬ﺮﹶﺃﺓﹸ‪» :‬ﻳَﺎ ﺳَـﻴ‪ُ ‬ﺪ ﹶﺃﺭَﻯ ﹶﺃﻧﱠـ َ‬
‫ﺠ َﺪ ﻓِﻴ ِﻪ«‪ .‬ﻗﹶﺎ ﹶﻝ ﹶﻟﻬَـﺎ‬
‫ﺴَ‬ ‫ﺿ َﻊ ﺍﻟﱠ ِﺬﻱ َﻳ‪‬ﻨَﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳُ ‪‬‬
‫ﺠَﺒ ِﻞ َﻭﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ َﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺇﻥﱠ ﻓِﻲ ﺃﹸﻭ ُﺭ َﺷﻠِﻴ َﻢ ﺍﹾﻟ َﻤ ‪‬ﻮ ِ‬
‫ﺠﺪُﻭﺍ ﻓِﻲ َﻫﺬﹶﺍ ﺍﹾﻟ َ‬ ‫َﻧِﺒﻲ‪ !‬ﺁﺑَﺎ ُﺅﻧَﺎ َﺳ َ‬
‫ﺠﺪُﻭ ﹶﻥ ِﻟﻤَـﺎ‬‫ﺴُ‬‫ﺏ‪ .‬ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ َﺗ ‪‬‬
‫ﺠﺪُﻭ ﹶﻥ ﻟِﻶ ِ‬ ‫ﺴُ‬
‫ﺠَﺒ ِﻞ َﻭ ﹶﻻ ﻓِﻲ ﺃﹸﻭ ُﺭ َﺷﻠِﻴ َﻢ َﺗ ‪‬‬ ‫ﺻ ‪‬ﺪﻗِﻴﻨِﻲ ِﺇﻧﱠ ُﻪ َﺗ ﹾﺄﺗِﻲ ﺳَﺎ َﻋ ﹲﺔ ﹶﻻ ﻓِﻲ َﻫﺬﹶﺍ ﺍﹾﻟ َ‬‫ﻉ‪» :‬ﻳَﺎ ﺍ ‪‬ﻣ َﺮﹶﺃﺓﹸ َ‬ ‫َﻳﺴُﻮ ُ‬
‫ﲔ‬
‫ﺹ ﻫُ َﻮ ِﻣ َﻦ ﺍﹾﻟَﻴﻬُﻮ ِﺩ‪َ .‬ﻭﹶﻟ ِﻜ ‪‬ﻦ َﺗ ﹾﺄﺗِﻲ ﺳَـﺎ َﻋ ﹲﺔ َﻭﻫِـ َﻲ ﺍﻵ ﹶﻥ ﺣِـ َ‬ ‫ﻼ َ‬‫ﺴﺠُﺪُ ِﻟﻤَﺎ َﻧ ‪‬ﻌﹶﻠﻢُ ‪َ -‬ﻷﻥﱠ ﺍﻟﹾﺨ ﹶ‬ ‫ﺤﻦُ ﹶﻓَﻨ ‪‬‬‫ﺴُﺘ ‪‬ﻢ َﺗ ‪‬ﻌﹶﻠﻤُﻮ ﹶﻥ ﹶﺃﻣﱠﺎ َﻧ ‪‬‬
‫ﹶﻟ ‪‬‬
‫ﺤ ‪‬ﻖ‪) ".‬ﻳﻮﺣﻨﺎ ‪ ،(٢٣-١٩ :٤‬ﻭﻋﺒﺎﺩﺓ ﺍﷲ ﺑـﺎﻟﺮﻭﺡ ﻭﺍﳊـ ‪‬ﻖ ﻻ‬ ‫ﺡ ﻭَﺍﹾﻟ َ‬
‫ﺏ ﺑِﺎﻟﺮﱡﻭ ِ‬ ‫ﺠﺪُﻭ ﹶﻥ ﻟِﻶ ِ‬ ‫ﺴُ‬ ‫ﺤﻘِﻴ ِﻘﻴﱡﻮ ﹶﻥ َﻳ ‪‬‬
‫ﺍﻟﺴﱠﺎ ِﺟﺪُﻭ ﹶﻥ ﺍﹾﻟ َ‬
‫ﺗﺮﺗﺒﻂ ﲟﻜﺎﻥ ﻭﺯﻣﺎﻥ ‪.‬‬
‫ﻭﳜﺘﻢ ﺍﳌﺴﻴﺢ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺍﳌﺴﻴﺤﻲ ﺑﺈﻋﻼﻥ ﺍﳌﻴﺰﺓ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻟﺪﻋﻮﺗﻪ‪ :‬ﺍﻟﺘﺤـﺮﺭ ﻣـﻦ ﺍﻷﺭﺿـﻴﺎﺕ‪،‬‬
‫ﺱ ﻭَﺍﻟﺼﱠـ َﺪﺃﹸ‬
‫ﺴﺪُ ﺍﻟﺴﱡﻮ ُ‬
‫ﺽ َﺣ‪‬ﻴﺚﹸ ﻳُ ﹾﻔ ِ‬
‫ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻟﺴﻤﺎﻭﻳﺎﺕ ﰲ ﺗﻔﻜﲑﻧﺎ ﻭﻋﻤﻠﻨﺎ‪ " :‬ﹶﻻ َﺗ ﹾﻜِﻨﺰُﻭﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻛﹸﻨُﻮﺯﹰﺍ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻱ ﻣﻌﺠﺰ ﻻ ﻣﺜﻴﻞ ﻟﻪ ﳛﺮ‪‬ﺿﻨﺎ ﻋﻠﻰ ﺍﻻﻧﻔﻼﺕ ﻣﻦ‬ ‫ﺴ ِﺮﻗﹸﻮ ﹶﻥ" )ﻣﱴ ‪ .(١٩ :٦‬ﻭﰲ ﻣﻘﻄﻊ ﺷﻌﺮ ‪‬‬
‫َﻭ َﺣ‪‬ﻴﺚﹸ َﻳ‪‬ﻨﻘﹸﺐُ ﺍﻟﺴﱠﺎ ِﺭﻗﹸﻮ ﹶﻥ َﻭَﻳ ‪‬‬
‫ﺏ ﺍﻷﺭﺽ‪ :‬ﺍﳌﺎﻝ "ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﺃﻥ ﳜﺪﻡ ﺳﻴ‪‬ﺪﻳﻦ ﻓﺈﻧﻪ ﺇﻣﺎ ﺃﻥ ﻳُﺒﻐﺾ ﺍﻟﻮﺍﺣﺪ ﻭﳛ ‪‬‬
‫ﺐ ﺍﻵﺧﺮ ﺃﻭ ﻳﻠﺰﻡ‬ ‫ﻗﻴﻮﺩ ﺍﳌﺎﺩﺓ ﻭﻋﺒﺎﺩﺓ ﺭ ‪‬‬
‫ﺍﻟﻮﺍﺣﺪ ﻭﻳﺮﺫﻝ ﺍﻵﺧﺮ‪:‬‬

‫‪ - 1‬ﺩﺭﻭﺯﺓ ؛ ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ‪ .‬ﺝ‪ ٢‬ﺹ‪. ٣٤٤‬‬

‫‪ - 2‬ﻗﺎﻝ ﺩﺭﻭﺯﺓ ﻋﻦ ﺍﳊﺞ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﻣﻜﺔ‪" :‬ﻭﺟ ﹼﻞ ﺍﳌﻨﺎﺳﻚ ﻭﺍﻟﻄﻘﻮﺱ ﺍﻟﱵ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻬﺎ ﺍﻵﻳﺎﺕ ﻭﺷﺮ‪‬ﻋﺘﻬﺎ ﺇﻥ ﱂ ﻧﻘﻞ ﻛﻠﻬﺎ ‪ -‬ﻗﺪ ﺃﻗﺮ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬
‫ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﺑﻌﺪ ‪‬ﺬﻳﺒﻪ ﻣﻦ ﺍﳌﻨﺎﻇﺮ ﺍﳌﺆﺫﻳﺔ ﻭﲡﺮﻳﺪﻩ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﻟﺸﺮﻙ ﻭﺍﻟﻮﺛﻨﻴﺔ" )ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ﺝ‪ ،٢‬ﺹ‪.(٣٢٢‬‬

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‫ﺤَﺘ ِﻘ َﺮ ﺍﻵ َﺧ َﺮ‪.‬ﻻ‬
‫ﻼ ِﺯ َﻡ ﺍﻟﻮَﺍ ِﺣ َﺪ َﻭَﻳ ‪‬‬
‫ﺐ ﺍﻵ َﺧ َﺮ ﹶﺃ ‪‬ﻭ ﻳُ ﹶ‬
‫ﺤ ﱠ‬
‫ﺾ ﺍﹾﻟﻮَﺍ ِﺣ َﺪ َﻭﻳُ ِ‬
‫ﺨ ِﺪ َﻡ َﺳ‪‬ﻴ َﺪ‪‬ﻳ ِﻦ َﻷﻧﱠ ُﻪ ِﺇﻣﱠﺎ ﹶﺃ ﹾﻥ ُﻳ‪‬ﺒ ِﻐ َ‬
‫» ﹶﻻ َﻳ ﹾﻘ ِﺪﺭُ ﹶﺃ َﺣ ‪‬ﺪ ﹶﺃ ﹾﻥ َﻳ ‪‬‬
‫ﺨ ِﺪﻣُﻮﺍ ﺍﻟﻠﱠ َﻪ ﻭَﺍﹾﻟﻤَﺎ ﹶﻝ"‪) .‬ﻣﱴ ‪ (٣٤ – ٢٤ :٦‬ﻓﻼ ﻳﺪﻋﻮ ﻣﺜﻞ ﻏﲑﻩ ﺇﱃ ﺍﻻﻫﺘﻤﺎﻡ ﻣﻌﺎﹰ‪ ،‬ﺑﺎﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬‬ ‫َﺗ ﹾﻘ ِﺪﺭُﻭ ﹶﻥ ﺃ ﹾﻥ َﺗ ‪‬‬
‫ﺑﺎﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ‪ ،‬ﺑﺎﻟﺪﻳﻦ ﻭﺍﻟﺪﻭﻟﺔ ﻇﺎﻧﲔ ﻫﺬﺍ ﺍﻟﺸﻤﻮﻝ ﻣﻦ ﺍﻟﻜﻤﺎﻝ)‪ - (١‬ﻓﺎﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﻟﻴﺴﺖ ﲝﺎﺟ ٍﺔ ﺇﱃ‬
‫ﺏ‬
‫ﺏ ﺍﻷﺭﺽ ﺇﱃ ﺭ ‪‬‬ ‫ﲢﺮﻳﺾ ﻣﻦ ﻓﻮﻕ ﻟﻼﻫﺘﻤﺎﻡ ﺑﺎﻟﺪﻧﻴﺎ ﻭﺍﳉﺴﺪ ﻭﺍﻟﺪﻭﻟﺔ ﻭﺷﺆﻭﻬﻧﺎ‪ .‬ﺑﻞ ﻳﺪﻋﻮ ﺍﻹﳒﻴﻞ ﺇﱃ ﺍﳍﺮﺏ ﻣﻦ ﺭ ‪‬‬
‫ﺕ ﺍﻟﻠﱠ ِﻪ َﻭِﺑ ﱠﺮ ُﻩ َﻭ َﻫ ِﺬ ِﻩ ﹸﻛﻠﱡﻬَﺎ ُﺗﺰَﺍ ُﺩ ﹶﻟ ﹸﻜ ‪‬ﻢ " )ﻣﱴ ‪.(٣٣ :٦‬‬
‫ﺍﻟﺴﻤﺎﺀ‪ " :‬ﺍ ﹾﻃﹸﻠﺒُﻮﺍ ﹶﺃ ﱠﻭ ﹰﻻ َﻣﹶﻠﻜﹸﻮ َ‬
‫ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥ ﺍﻹﳒﻴﻞ ﻣﻨﺬ ﺍﻟﻠﹼﺤﻈﺔ ﺍﻷﻭﱃ ﻛﺘﺎﺏ ﺗﺸﺮﻳﻊ ﺳﺎﻡ ﻛﻤﺎ ﻫﻮ ﻛﺘﺎﺏ ﺩﻋﻮﺓ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻭﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﺘﻌﺒّﺪﻱ ﺍﻷﺧﻼﻗﻲ ﻳﻮﺟﺰﻩ ﺍﻹﳒﻴﻞ ﰲ ﻭﺻﺎﻳﺎ ﺍﷲ ﺍﻟﻌﺸﺮ ﺍﻟﱵ ﻧـﺰﻟﺖ ﻋﻠﻰ ﻣﻮﺳﻰ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪:‬‬
‫ﺤﻴَﺎ ﹶﺓ‬
‫ﺙ ﺍﹾﻟ َ‬‫ﺾ ﻭَﺍ ِﺣ ‪‬ﺪ َﻭ َﺟﺜﹶﺎ ﹶﻟﻪُ َﻭ َﺳﹶﺄﹶﻟﻪُ‪» :‬ﹶﺃﱡﻳﻬَﺎ ﺍﹾﻟ ُﻤ َﻌﻠﱢ ُﻢ ﺍﻟﺼﱠﺎِﻟﺢُ ﻣَﺎﺫﹶﺍ ﹶﺃ ‪‬ﻋ َﻤﻞﹸ َﻷ ِﺭ ﹶ‬
‫ﺝ ِﺇﻟﹶﻰ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ َﺭ ﹶﻛ َ‬‫" َﻭﻓِﻴﻤَﺎ ﻫُ َﻮ ﺧَﺎ ِﺭ ‪‬‬
‫ﺲ ﹶﺃ َﺣ ‪‬ﺪ ﺻَﺎﻟِﺤﹰﺎ ﺇ ﱠﻻ ﻭَﺍ ِﺣ ‪‬ﺪ َﻭﻫُ َﻮ ﺍﻟﱠﻠ ُﻪ‪١٩ .‬ﹶﺃ‪‬ﻧ َ‬
‫ﺖ َﺗ ‪‬ﻌ ِﺮﻑُ ﺍﹾﻟ َﻮﺻَﺎﻳَﺎ‪:‬‬ ‫ﻉ‪ِ» :‬ﻟﻤَﺎﺫﹶﺍ َﺗ ‪‬ﺪﻋُﻮﻧِﻲ ﺻَﺎﻟِﺤﺎﹰ؟ ﹶﻟ‪‬ﻴ َ‬‫ﺍ َﻷَﺑ ِﺪﱠﻳﺔﹶ؟« ‪١٨‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ َﻳﺴُﻮ ُ‬
‫ﻚ«‪٢٠ .‬ﹶﻓﹶﺄﺟَﺎ َ‬
‫ﺏ َﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ‪» :‬ﻳَﺎ ُﻣ َﻌﻠﱢ ُﻢ َﻫ ِﺬ ِﻩ‬ ‫ﺐ‪ .‬ﹶﺃ ﹾﻛ ِﺮ ‪‬ﻡ ﹶﺃﺑَﺎ َﻙ َﻭﺃﹸ ﱠﻣ َ‬‫ﺴِﻠ ‪‬‬
‫ﺸ َﻬ ‪‬ﺪ ﺑِﺎﻟ ﱡﺰﻭ ِﺭ‪ .‬ﹶﻻ َﺗ ‪‬‬ ‫ﻕ‪ .‬ﹶﻻ َﺗ ‪‬‬ ‫ﺴ ِﺮ ‪‬‬
‫ﹶﻻ َﺗ ‪‬ﺰ ِﻥ‪ .‬ﹶﻻ َﺗ ﹾﻘُﺘ ﹾﻞ‪ .‬ﹶﻻ َﺗ ‪‬‬
‫ﻚ‬
‫ﺐ ِﺑ ‪‬ﻊ ﹸﻛ ﱠﻞ ﻣَﺎ ﹶﻟ َ‬ ‫ﻉ َﻭﹶﺃ َﺣﱠﺒﻪُ َﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ‪» :‬ﻳُ ‪‬ﻌ ِﻮﺯُ َﻙ َﺷ ‪‬ﻲ ٌﺀ ﻭَﺍ ِﺣ ‪‬ﺪ‪ .‬ﺍ ﹾﺫ َﻫ ‪‬‬ ‫ﹸﻛﻠﱡﻬَﺎ َﺣ ِﻔ ﹾﻈُﺘﻬَﺎ ُﻣ‪‬ﻨ ﹸﺬ َﺣﺪَﺍﹶﺛﺘِﻲ«‪٢١ .‬ﹶﻓَﻨ ﹶﻈ َﺮ ِﺇﹶﻟ‪‬ﻴ ِﻪ َﻳﺴُﻮ ُ‬
‫ﺐ«‪ .‬ﻓﹶﺎ ﹾﻏَﺘ ﱠﻢ َﻋﻠﹶﻰ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ َﻭ َﻣﻀَﻰ َﺣﺰِﻳﻨﹰﺎ َﻷﻧﱠ ُﻪ ﻛﹶﺎ ﹶﻥ‬ ‫ﺼﻠِﻴ َ‬
‫ﻼ ﺍﻟ ﱠ‬ ‫ﺴﻤَﺎ ِﺀ َﻭَﺗﻌَﺎ ﹶﻝ ﺍ‪‬ﺗَﺒ ‪‬ﻌﻨِﻲ ﺣَﺎ ِﻣ ﹰ‬
‫ﻚ ﹶﻛ‪‬ﻨ ‪‬ﺰ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﻂ ﺍﹾﻟ ﹸﻔ ﹶﻘﺮَﺍ َﺀ ﹶﻓَﻴﻜﹸﻮ ﹶﻥ ﹶﻟ َ‬
‫َﻭﹶﺃ ‪‬ﻋ ِ‬
‫ﺫﹶﺍ ﹶﺃ ‪‬ﻣﻮَﺍ ٍﻝ ﹶﻛِﺜ َﲑ ٍﺓ‪) ".‬ﻣﺮﻗﺲ ‪.(٢٢-١٧ :١٠‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻷﺧﻼﻗﻲ ﻳﻄﻮ‪‬ﺭﻩ ﺍﳌﺴﻴﺢ ﻣﻨﺬ ﺍﻟﻠﹼﺤﻈﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺇﱃ ﺍﻟﻨﻴ‪‬ﺎﺕ‪ ،‬ﻭﻣـﻦ ﺍﳊﺴـﻴﺎﺕ ﺇﱃ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﻷﻓﻜﺎﺭ‪" :‬ﲰﻌﺘﻢ ﺃﻧﻪ ﻗﻴﻞ ﻟﻸﻗﺪﻣﲔ‪ :‬ﻻ ﺗﻘﺘﻞ ﻓﺈﻥ ﻣﻦ ﻗﺘﻞ ﻳﺴﺘﻮﺟﺐ ﺍﶈﺎﻛﻤﺔ‪ .‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻗﻮﻝ ﻟﻜﻢ‪ :‬ﺇﻥ ﻛ ﹼﻞ‬
‫ﻣﻦ ﻏﻀﺐ ﻋﻠﻰ ﺃﺧﻴﻪ ﻳﺴﺘﻮﺟﺐ ﺍﶈﺎﻛﻤﺔ" ﺃﻛﺎﻥ ﺍﻟﻐﻀﺐ ﺑﺎﻷﻋﻤﺎﻝ ﺃﻡ ﺑﺎﻷﻗﻮﺍﻝ‪ .‬ﻻ ﳛﺮﻡ ﺍﷲ ﻓﻘﻂ ﰲ ﺍﻹﳒﻴﻞ ﺍﻟﻘﺘـﻞ‪،‬‬
‫ﻱ ﻭﺭﻭﺣ ‪‬ﻲ‪.‬‬‫ﻱ ﻭﻣﻌﻨﻮ ‪‬‬
‫ﺑﻞ ﻛ ﹼﻞ ﻋﻤ ٍﻞ ﺃﻭ ﻗﻮﻝ ﻳﻮﺻﻞ ﺇﻟﻴﻪ ﺃﻭ ﻳُﺸﺒﻬﻪ ﻓﺎﻟﻘﺘﻞ ﻣﺎﺩ ‪‬‬
‫"ﻗﺪ ﲰﻌﺘﻢ ﺃﻧﻪ ﻗﻴﻞ ﻟﻸﻭ‪‬ﻟﲔ‪ :‬ﻻ ﺗﺰ ِﻥ‪ .‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻗﻮﻝ ﻟﻜﻢ ﺇﻥ ﻛ ﹼﻞ ﻣﻦ ﻧﻈﺮ ﺇﱃ ﺍﻣﺮﺃ ٍﺓ ﻟﻴﺸﺘﻬﻴﻬﺎ ﻓﻘﺪ ﺯﱏ ‪‬ـﺎ ﰲ‬
‫ﻗﻠﺒﻪ" ﳝﻨﻊ ﺍﻟﺰﱏ ﻭﻛ ﹼﻞ ﺍﻷﻋﻤﺎﻝ ﺃﻭ ﺍﻟﺸﻬﻮﺍﺕ ﺃﻭ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻪ‪ .‬ﻓﺈﻧﻪ ﺧ ‪‬ﲑ ﻟﻨﺎ ﺃﻥ ﻧﻘﻠﻊ ﻋﻴﻨﻨﺎ ﺃﻭ ﻧﻘﻄﻊ ﻳﺪﻧﺎ ﺃﻭ‬
‫ﺺ ﺭﺟﻠﻨﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺳﺒﺐ ﻋﺜﺮ ٍﺓ ﻟﻨﺎ ﺗﻘﻮﺩﻧﺎ ﺇﱃ ﺍﻟﺰﱏ‪ .‬ﻭﻫﺬﺍ ﺃﺑﻠﻎ ﻣﻦ ﻗﺼﺎﺹ ﺍﻟﺰﺍﱐ ﻭﺍﻟﺰﺍﻧﻴﺔ ﻣﺌﺔ ﺟﻠـﺪﺓ )ﺳـﻮﺭﺓ‬ ‫ﻧﻘ ‪‬‬
‫ﺍﻟﻨﻮﺭ(‪.‬‬
‫ﻚ‪ .‬ﺃﻣﺎ ﺃﻧـﺎ ﻓـﺄﻗﻮﻝ‬
‫ﺏ ﺑﺄﳝﺎﻧ َ‬ ‫ﺑﺸﺄﻥ ﺍﻟﻴﻤﲔ ﻭﺍﻷﻗﺴﺎﻡ ﺷﺮﻉ‪" :‬ﲰﻌﺘﻢ ﺃﻧﻪ ﻗﻴﻞ ﻟﻸﻗﺪﻣﲔ ﻻ ﲢﻨﺚ ﺑﻞ ﺃﻭ ِ‬
‫ﻑ ﺍﻟﺮ ‪‬‬
‫ﻟﻜﻢ‪ :‬ﻻ ﲢﻠﻔﻮﺍ ﺍﻟﺒﺘ‪‬ﺔ ﻻ ﺑﺎﻟﺴﻤﺎﺀ ﻷﻬﻧﺎ‬

‫‪ - 1‬ﻋﺒﺎﺱ ﳏﻤﻮﺩ ﺍﻟﻌﻘﺎﺩ‪ :‬ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪.‬‬

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‫ﻋﺮﺵ ﺍﷲ ﻭﻻ ﺑﺎﻷﺭﺽ ﻷﻬﻧﺎ ﻣﻮﻃﺊ ﻗﺪﻣﻴﻪ‪ ،‬ﻭﻻ ﺑﺄﻭﺭﺷﻠﻴﻢ ﻷﻬﻧﺎ ﻣﺪﻳﻨﺔ ﺍﳌﻠﻚ ﺍﻷﻋﻈﻢ‪ ...‬ﻓﻠﻴﻜﻦ ﻛﻼﻣﻜﻢ‪ :‬ﻧﻌﻢ‪ ،‬ﻧﻌﻢ ؛‬
‫ﻻ‪ ،‬ﻻ‪ .‬ﻭﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ ﻓﻬﻮ ﻣﻦ ﺍﻟﺸﺮﻳﺮ"‪ .‬ﻭﻻ ﳜﻔﻒ ﻣﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪" :‬ﻻ ﻳﺆﺍﺧـﺬﻛﻢ ﺍﷲ ﺑـﺎﻟﻠﹼﻐﻮ ﰲ ﺇﳝـﺎﻧﻜﻢ"‬
‫)ﻣﺎﺋﺪﺓ ‪.(٨٩‬‬
‫ﺑﺸﺄﻥ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻨﺎﺱ‪" :‬ﲰﻌﺘﻢ ﺃﻧﻪ ﻗﻴﻞ‪ :‬ﻋﲔ ﺑﻌﲔ ﻭﺳﻦ ﺑﺴﻦ ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻗﻮﻝ ﻟﻜﻢ‪ :‬ﻻ ﺗﻘﺎﻭﻣﻮﺍ ﺍﻟﺸﺮﻳﺮ‪ ،‬ﺑﻞ ﻣـﻦ‬
‫ﻟﻄﻤﻚ ﻋﻠﻰ ﺧﺪ‪‬ﻙ ﺍﻷﳝﻦ ﻓﻘﺪ‪‬ﻡ ﻟﻪ ﺍﻵﺧﺮ ﺃﻳﻀﹰﺎ"‪ .‬ﺗﺒﻊ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻜﹼﻲ ﺷﺮﻳﻌﺔ ﺍﳌﺴﻴﺢ‪" :‬ﻭﺍﺩﺭﺃ ﺑﺎﳊﺴﻨﺔ ﺍﻟﺴﻴ‪‬ﺌﺔ ﻓﺈﺫﺍ ﺍﻟـﺬﻱ‬
‫ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﺧﺼﺎﻡ‪ ،‬ﺻﺪﻳﻖ ﲪﻴﻢ" ﻭﻋﺎﺩ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺪﱐ ﻓﺘﺒﻊ ﺍﻟﺘﻮﺭﺍﺓ‪" :‬ﻭﻣﻦ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ ﻓﺎﻋﺘﺪﻭﺍ ﻋﻠﻴﻪ ﲟﺜﻞ ﻣﺎ ﺍﻋﺘﺪﻯ‬
‫ﻋﻠﻴﻜﻢ" )ﺑﻘﺮﺓ ‪.(١١٤‬‬
‫ﰲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ ﻣﺸﻜﻞ ﺩﺍﺋﻢ ﰲ ﺍﳊﻴﺎﺓ‪ :‬ﻗﻴﺎﻡ ﺍﻷﺧﺼﺎﻡ ﻭﺍﻷﻋﺪﺍﺀ‪ .‬ﻭﲣﺒ‪‬ﻄـﺖ ﺍﻟﺪﺳـﺎﺗﲑ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﰲ ﳏﺎﻭﻟﺔ ﺗﺸﺮﻳﻊ ﻣﻨﺎﺳﺐ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﺸﺎﺫﹼﺓ ﺍﳊﺎﺩ‪‬ﺓ ﺍﻟﱵ ﻗﺪ ﲣﺮﺝ ﺍﻟﻔﺮﺩ ﻭﺍﳉﻤﺎﻋﺔ ﻋﻦ ﺍﻻ‪‬ﺗﺰﺍﻥ‪ .‬ﻓﺠﺎﺀ‬
‫ﺾ َﻋ ُﺪﻭﱠ َﻙ‪َ .‬ﹶﺃﻣﱠﺎ ﹶﺃﻧَﺎ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ :‬ﹶﺃ ِﺣﺒﱡﻮﺍ ﹶﺃ ‪‬ﻋﺪَﺍ َﺀ ﹸﻛ ‪‬ﻢ‪ .‬ﺑَﺎ ِﺭﻛﹸﻮﺍ‬
‫ﻚ َﻭﺗُ‪‬ﺒ ِﻐ ُ‬‫ﺤﺐﱡ ﹶﻗﺮِﻳَﺒ َ‬ ‫ﺍﻟﻜﻤﺎﻝ ﺍﻹﳒﻴﻠ ‪‬ﻲ ﻳﻘﻮﻝ‪َ " :‬ﺳ ِﻤ ‪‬ﻌﺘُ ‪‬ﻢ ﹶﺃﻧﱠ ُﻪ ﻗِﻴ ﹶﻞ‪ُ :‬ﺗ ِ‬
‫ﺻﻠﱡﻮﺍ َﻷ ‪‬ﺟ ِﻞ ﺍﱠﻟﺬِﻳ َﻦ ُﻳﺴِﻴﺌﹸﻮ ﹶﻥ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ َﻭَﻳ ﹾﻄ ُﺮﺩُﻭَﻧ ﹸﻜ ‪‬ﻢ ِﻟ ﹶﻜ ‪‬ﻲ َﺗﻜﹸﻮﻧُﻮﺍ ﹶﺃ‪‬ﺑﻨَﺎ َﺀ ﹶﺃﺑِﻴ ﹸﻜ ُﻢ ﺍﱠﻟﺬِﻱ ِﻓﻲ‬ ‫ﺴﻨُﻮﺍ ِﺇﻟﹶﻰ ُﻣ‪‬ﺒ ِﻐﻀِﻴ ﹸﻜ ‪‬ﻢ َﻭ َ‬ ‫ﹶﻻ ِﻋﻨِﻴ ﹸﻜ ‪‬ﻢ‪ .‬ﹶﺃ ‪‬ﺣ ِ‬
‫ﲔ‪) .‬ﻣـﱴ ‪ .(٤٣ :٥‬ﻭﻟﻮﻗـﺎ‬ ‫ﲔ َﻭﻳُ ‪‬ﻤ ِﻄﺮُ َﻋﹶﻠﻰ ﺍ َﻷ‪‬ﺑ َﺮﺍ ِﺭ ﻭَﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬ ‫ﺤ َ‬‫ﺴﻪُ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺷ َﺮﺍ ِﺭ ﻭَﺍﻟﺼﱠﺎِﻟ ِ‬ ‫ﻕ َﺷ ‪‬ﻤ َ‬‫ﺸ ِﺮ ُ‬
‫ﺕ ﹶﻓِﺈﱠﻧﻪُ ﻳُ ‪‬‬
‫ﺴ َﻤﺎ َﻭﺍ ِ‬
‫ﺍﻟ ﱠ‬
‫ﻼ )‪.(٣٥-٢٧ :٦‬‬ ‫ﻼ ﲨﻴ ﹰ‬ ‫ﻳﻔﺼ‪‬ﻞ ﺷﺮﻳﻌﺔ ﳏﺒ‪‬ﺔ ﺍﻷﻋﺪﺍﺀ ﺗﻔﺼﻴ ﹰ‬
‫ﻛﺎﻧﺖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻮﺳﻮﻳﺔ ‪‬ﺪﻑ ﺇﱃ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺪﻝ ﺍﻟﻀﺎﺋﻊ ﺑﲔ ﺍﻟﻨﺎﺱ ﰲ ﺃﺯﻣﺎﻥ ﺟﺎﻫﻠﻴ‪‬ﺘﻬﻢ ﻓﺘﻘﻮﻝ ﺑﻮﺟـﻮﺏ‬
‫ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﻋﺮﺿﻬﻢ ﻭﻣﺎﳍﻢ ﻭﲰﻌﺘﻬﻢ‪ .‬ﻓﺠﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﳒﻴﻠﻴﺔ ﻭﲡﺎﻭﺯﺕ ﺣﺪﻭﺩ ﺍﻟﻌﺪﻝ ﺇﱃ ﺍﻟﺮﲪـﺔ‪:‬‬
‫"ﹶﻓﻜﹸﻮﻧُﻮﺍ ُﺭ َﺣﻤَﺎ َﺀ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﹶﺃﺑَﺎ ﹸﻛ ‪‬ﻢ ﹶﺃﻳ‪‬ﻀﹰﺎ َﺭﺣِﻴ ‪‬ﻢ" )ﻟﻮﻗﺎ ‪.(٣٦ :٦‬‬
‫ﺱ ِﺑ ﹸﻜ ُﻢ ﺍ ﹾﻓ َﻌﻠﹸﻮﺍ َﻫ ﹶﻜﺬﹶﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ‬‫ﻭﻧﻘﻠﺖ ﺭﻭﺡ ﺍﻟﺘﺸﺮﻳﻊ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﺴﻠﺒﻴﺔ ﺇﱃ ﺍﻹﳚﺎﺑﻴﺔ‪١٢" :‬ﹶﻓ ﹸﻜﻞﱡ َﻣﺎ ﺗُﺮِﻳﺪُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ﹾﻔ َﻌ ﹶﻞ ﺍﻟﻨﱠﺎ ُ‬
‫ﺱ ﻭَﺍ َﻷ‪‬ﻧِﺒَﻴﺎ ُﺀ‪) ".‬ﻣﱴ ‪ .(١٢ :٧‬ﻭﺃﻋﻄﻰ ﺍﻹﳒﻴﻞ ﻓﻠﺴﻔﺔ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺴﻴﺤﻲ ﰲ ﻫﺬﺍ ﺍﳌﺒﺪﺃ‬ ‫ﹶﺃ‪‬ﻳﻀﹰﺎ ِﺑ ِﻬ ‪‬ﻢ َﻷﻥﱠ َﻫﺬﹶﺍ ُﻫ َﻮ ﺍﻟﱠﻨﺎ ُﻣﻮ ُ‬
‫ﻼ‪» :‬ﻳَﺎ ُﻣ َﻌﻠﱢ ُﻢ‬ ‫ﺠ ‪‬ﺮَﺑﻪُ ﻗﹶﺎِﺋ ﹰ‬‫ﺍﻟﺸﺎﻣﻞ ﺍﻟﻜﺎﻣﻞ‪ :‬ﺳﺄﻝ ﺍﳌﺴﻴﺢ ﻭﺍﺣﺪ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻨﺎﻣﻮﺱ‪َ " :‬ﻭ َﺳﹶﺄﹶﻟﻪُ ﻭَﺍ ِﺣ ‪‬ﺪ ِﻣ‪‬ﻨ ُﻬ ‪‬ﻢ َﻭﻫُ َﻮ ﻧَﺎﻣُﻮ ِﺳﻲ‪ِ ‬ﻟﻴُ َ‬
‫ﻚ َﻭ ِﻣ ‪‬ﻦ‬ ‫ﺴ َ‬‫ﻚ َﻭ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ َﻧ ﹾﻔ ِ‬ ‫ﻚ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﹶﻗ ﹾﻠِﺒ َ‬ ‫ﺏ ِﺇﹶﻟ َﻬ َ‬
‫ﺤﺐﱡ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﻉ‪ُ» :‬ﺗ ِ‬
‫ﺻﱠﻴ ٍﺔ ِﻫ َﻲ ﺍﹾﻟ ُﻌ ﹾﻈﻤَﻰ ﻓِﻲ ﺍﻟﻨﱠﺎﻣُﻮﺱِ؟« ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ َﻳﺴُﻮ ُ‬
‫ﹶﺃﻳﱠ ﹸﺔ َﻭ ِ‬
‫ﹸﻛﻞﱢ ِﻓ ﹾﻜ ِﺮ َﻙ‪َ .‬ﻫ ِﺬ ِﻩ‬

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‫ﺱ ﹸﻛﻠﱡ ُﻪ‬
‫ﺻﱠﻴَﺘ‪‬ﻴ ِﻦ َﻳَﺘ َﻌﻠﱠﻖُ ﺍﻟﻨﱠﺎﻣُﻮ ُ‬
‫ﻚ‪ِ .‬ﺑﻬَﺎَﺗ‪‬ﻴ ِﻦ ﺍﹾﻟ َﻮ ِ‬
‫ﺴ َ‬
‫ﻚ ﹶﻛَﻨ ﹾﻔ ِ‬
‫ﺤﺐﱡ ﹶﻗﺮِﻳَﺒ َ‬
‫ﺻﱠﻴﺔﹸ ﺍﻷُﻭﻟﹶﻰ ﻭَﺍﹾﻟ ُﻌ ﹾﻈﻤَﻰ‪َ .‬ﻭﭐﻟﺜﱠﺎِﻧَﻴﺔﹸ ِﻣﹾﺜﹸﻠﻬَﺎ‪ُ :‬ﺗ ِ‬
‫ِﻫ َﻲ ﺍﹾﻟ َﻮ ِ‬
‫ﻭَﺍ َﻷ‪‬ﻧِﺒﻴَﺎ ُﺀ«‪) ".‬ﻣﱴ‪ (٤٠ -٣٥ :٢٢‬ﻭﻧﻌﻠﻢ ﺃﻥ ﺍﻟﻮﺻﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺇﳒﻴﻠﻴﺔ ﳏﻀﺔ ﺯﺍﺩﻫﺎ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ ﻹﺑﻼﻏﻬﺎ‬
‫ﺱ ﻓِﻲ ﹶﻛِﻠ َﻤ ٍﺔ ﻭَﺍ ِﺣ َﺪ ٍﺓ ﻳُ ﹾﻜ َﻤﻞﹸ‪:‬‬
‫ﺇﱃ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻭﻗﺪ ﺣﻔﻆ ﺍﻟﺮﺳﻞ ﺍﳊﻮﺍﺭﻳﻮﻥ ﻓﻠﺴﻔﺔ ﺍﻹﳒﻴﻞ ﰲ ﺗﺸﺮﻳﻌﻪ‪َ " :‬ﻷ ﱠﻥ ﹸﻛ ﱠﻞ ﺍﻟﻨﱠﺎﻣُﻮ ِ‬
‫ﻚ«" )ﻏﻼﻃﻴﺔ‪ .(١٤ :٥‬ﻭﰲ ﻧﺸﻴﺪ ﺍﶈﺒﺔ ﻳﻌﻠﻦ ﺃﻥ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻹﳝﺎﻥ ﻭﺍﻟﻨﺒﻮ‪‬ﺓ ﻟﻴﺴﺖ‬ ‫ﺴ َ‬
‫ﻚ ﹶﻛَﻨ ﹾﻔ ِ‬
‫ﺤﺐﱡ ﹶﻗﺮِﻳَﺒ َ‬
‫»ُﺗ ِ‬
‫ﺷﻴﺌﹰﺎ ﺑﺪﻭﻥ ﺍﶈﺒ‪‬ﺔ ﻷﻬﻧﺎ ﺧﺎﻟﺪﺓ ﻋﻨﺪ ﺍﷲ )‪١‬ﻛﻮﺭ‪.(١٣‬‬
‫ﻓﻬﺪﻑ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﳒﻴﻠ ‪‬ﻲ ﻟﻴﺲ ﺍﻟﺘﺨﻔﻴﻒ ﻣﻦ ﺷﺮﻳﻌﺔ ﺍﻟﻜﺘﺎﺏ ﺑﻞ ﺍﻟﺒﻠﻮﻍ ‪‬ﺎ ﺇﱃ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍ ‪‬ﻲ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﺜﻞ‬
‫ﺕ ﻫُ َﻮ ﻛﹶﺎ ِﻣ ﹲﻞ" )ﻣﱴ‪.(٤٨ :٥‬‬
‫ﺴﻤَﺎ َﻭﺍ ِ‬ ‫ﺍﻷﻋﻠﻰ‪" :‬ﹶﻓﻜﹸﻮُﻧﻮﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﻛﹶﺎ ِﻣِﻠ َ‬
‫ﲔ ﹶﻛ َﻤﺎ ﹶﺃﻥﱠ ﹶﺃﺑَﺎ ﹸﻛ ُﻢ ﺍﱠﻟﺬِﻱ ِﻓﻲ ﺍﻟ ﱠ‬

‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺍﻟﺘﺸﺮﻳﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ‬

‫ﻻ ﺑ ‪‬ﺪ ﻟﻠﺠﻤﺎﻋﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻦ ﺷﺮﻳﻌﺔ ﺗﻨﻈﹼﻢ ﻋﻼﻗﺎ‪‬ﺎ‪ ،‬ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ‪ ،‬ﻭﻣﻊ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻗﺪ ﺃﺭﺳﻞ ﺍﳌﺴﻴﺢ ﺭﻭﺣﹰﺎ‬
‫ﺟﺪﻳﺪﹰﺍ ﰲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﳒﻴﻠﻲ ﺍﻻﺟﺘﻤﺎﻋﻲ‪ :‬ﻟﻘﺪ ﺑﻨﺎﻩ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﳌﺒﺪﺋﲔ‪ :‬ﺍﻹﻧﺴﺎﻥ ﺍﺑﻦ ﺍﷲ ﺃﺑﻴﻪ‪ ،‬ﻭﰲ ﻇ ﹼﻞ ﻫـﺬﻩ ﺍﻟﺒﻨـﻮ‪‬ﺓ‬
‫ﺍﻟﺴﺎﻣﻴﺔ ﻓﺎﻹﻧﺴﺎﻥ ﺃﺥ ﻟﻺﻧﺴﺎﻥ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺼﻠﺔ ﻓﻮﻕ ﻛ ﹼﻞ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﻘﺒﻠﻴﺔ ﻭﺍﻟﻘﻮﻣﻴﺔ ﻭﺍﻟﺪﻭﻟﻴﺔ ﻭﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ ﲡﻌﻞ ﺍﻟﺒﺸﺮ ﲨﻴﻌﻬﻢ ﺃﺑﻨﺎﺀ ﺍﷲ ﺑﺎﻟﻨﻌﻤﺔ ﻭﺍﻟﺘﺒﻨ‪‬ﻲ‪ ،‬ﻭﺃﺧﻮﺓ ﺑﻌﻀﻬﻢ ﻟـﺒﻌﺾ‪،‬‬
‫ﺷﺎﺅﻭﺍ ﺃﻡ ﺃﺑﻮﺍ‪ ،‬ﻻ ﺗﻔﺮ‪‬ﻕ ﺑﻴﻨﻬﻢ ﺍﻟﻘﻮﻣﻴﺎﺕ ﻭﻻ ﺍﻷﺣﻮﺍﻝ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻻ ﺍﳌﺆﺳﺴﺎﺕ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﻫﺬﻩ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻫﻲ‬
‫ﺃﺳﺎﺱ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﺍﻹﳒﻴﻠ ‪‬ﻲ‪.‬‬
‫ﻭﻳﺴﻮﻉ ﻗﺪ ﺃﻋﻄﻰ ﺫﺍﺗﻪ ﻣﺜﺎ ﹰﻻ ﳍﺎ ﻣﻊ ﻗﺮﺍﺑﺘﻪ ﺣﺴﺐ ﺍﳉﺴﺪ‪ :‬ﻛﺎﻥ ﳜﻄﺐ ﻣﺮﺓ ﻭﻳﻌﻠﹼﻢ ﺍﻟﺸﻌﺐ " َﻭﻓِﻴﻤَﺎ ﻫُ َﻮ ُﻳ ﹶﻜﻠﱢ ُﻢ‬
‫ﻚ ﻭَﺍِﻗﻔﹸﻮ ﹶﻥ ﺧَﺎﺭِﺟﹰﺎ‬ ‫ﻚ َﻭِﺇ ‪‬ﺧ َﻮﺗُ َ‬‫ﲔ ﹶﺃ ﹾﻥ ُﻳ ﹶﻜﱢﻠﻤُﻮ ُﻩ‪َ .‬ﻗﹶﺎ ﹶﻝ ﹶﻟﻪُ ﻭَﺍ ِﺣ ‪‬ﺪ‪ُ » :‬ﻫ َﻮﺫﹶﺍ ﺃﹸ ﱡﻣ َ‬
‫ﻉ ِﺇﺫﹶﺍ ﹸﺃﻣﱡ ُﻪ َﻭِﺇ ‪‬ﺧ َﻮﺗُﻪُ ﹶﻗ ‪‬ﺪ َﻭﹶﻗﻔﹸﻮﺍ ﺧَﺎﺭِﺟﹰﺎ ﻃﹶﺎِﻟِﺒ َ‬
‫ﺠﻤُﻮ َ‬‫ﺍﹾﻟ ُ‬
‫ﻼﻣِﻴ ِﺬ ِﻩ َﻭﻗﹶـﺎ ﹶﻝ‪:‬‬ ‫ﺤ َﻮ َﺗ ﹶ‬
‫ﺏ َﻭﻗﹶﺎ ﹶﻝ ِﻟ ﹾﻠﻘﹶﺎﺋِﻞ ﹶﻟ ُﻪ‪َ » :‬ﻣ ‪‬ﻦ ِﻫ َﻲ ﹸﺃﻣ‪‬ﻲ َﻭ َﻣ ‪‬ﻦ ُﻫ ‪‬ﻢ ِﺇ ‪‬ﺧ َﻮﺗِﻲ؟« ﹸﺛﻢﱠ َﻣ ﱠﺪ َﻳ َﺪﻩُ َﻧ ‪‬‬
‫ﲔ ﹶﺃ ﹾﻥ ُﻳ ﹶﻜﱢﻠﻤُﻮ َﻙ«‪ .‬ﹶﻓﹶﺄﺟَﺎ َ‬ ‫ﻃﹶﺎِﻟِﺒ َ‬
‫ﺕ ﻫُ َﻮ ﹶﺃﺧِﻲ َﻭﹸﺃ ‪‬ﺧﺘِﻲ َﻭﹸﺃﻣ‪‬ﻲ«" )ﻣﱴ‪ .(٤٦ :١٢‬ﻳﺴـﻮﻉ‬ ‫ﺴﻤَﺎﻭَﺍ ِ‬ ‫ﺼَﻨﻊُ َﻣﺸِﻴﹶﺌ ﹶﺔ ﹶﺃﺑِﻲ ﺍﱠﻟﺬِﻱ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﻫَﺎ ﹸﺃﻣ‪‬ﻲ َﻭِﺇ ‪‬ﺧ َﻮﺗِﻲ‪َ .‬ﻷﻥﱠ َﻣ ‪‬ﻦ َﻳ ‪‬‬
‫ﳚﻌﻞ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻓﻮﻕ ﺍﻟﻘﺮﺍﺑﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﺃﺳﺎﺳﹰﺎ ﻟﺘﻌﻠﻴﻤﻪ ﻭﺗﺸﺮﻳﻌﻪ‪.‬‬

‫‪٢٣‬‬
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‫ﻭﻗﺪ ﺍﺑﺘﻜﺮ ﻳﺴﻮﻉ ﺃﻣﺮﹰﺍ ﱂ ﺗﺒﺘﻜﺮﻩ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﻻ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻘﺪ ﺃﺳﺲ ﺳﻠﻄﺔ ﲣﻠﻔﻪ ﻭﺗﻜﻮﻥ ﺃﻣﻴﻨ ﹰﺔ ﻋﻠﻰ ﺗﻌﻠﻴﻤﻪ ﻭﺷﺮﻳﻌﺘﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﺇﳍﻴﺔ ﰲ ﻣﺼﺪﺭﻫﺎ‪" :‬ﻛﻤﺎ ﺃﻥ ﺍﻵﺏ ﺃﺭﺳﻠﲏ ﻛﺬﻟﻚ ﺃﻧﺎ ﺃﺭﺳﻠﻜﻢ" )ﻳﻮﺣﻨﺎ‪ " ،(٢١ :٢٠‬ﺩُِﻓ َﻊ ِﺇﻟﹶـ ﱠﻲ ﻛﹸـﻞﱡ‬
‫ﺽ ﹶﻓﺎ ﹾﺫ َﻫﺒُﻮﺍ َﻭَﺗ ﹾﻠ ِﻤﺬﹸﻭﺍ َﺟﻤِﻴ َﻊ ﺍﻷُ َﻣ ِﻢ " )ﻣﱴ‪ .(١٨ :٢٨‬ﻭﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﺭﻭﺣﻴﺔ ﰲ ﺗﻨﻔﻴﺬﻫﺎ‪:‬‬ ‫ﺴﻤَﺎ ِﺀ َﻭ َﻋﹶﻠﻰ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ُﺳ ﹾﻠﻄﹶﺎ ٍﻥ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺤ ﱠﻖ‬
‫ﺻ‪‬ﻴُﺘ ﹸﻜ ‪‬ﻢ ِﺑ ِﻪ" )ﻣﱴ‪ .(١٩ :٢٨‬ﻭﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﺷﺎﻣﻠﺔ ﻛﺎﻣﻠﺔ‪" :‬ﹶﺍﹾﻟ َ‬ ‫ﺤ ﹶﻔﻈﹸﻮﺍ َﺟﻤِﻴ َﻊ ﻣَﺎ ﹶﺃ ‪‬ﻭ َ‬‫" َﻭ َﻋ ‪‬ﻤ ُﺪﻭ ُﻫ ‪‬ﻢ ‪َ ....‬ﻭ َﻋﻠﱢ ُﻤﻮ ُﻫ ‪‬ﻢ ﹶﺃ ﹾﻥ َﻳ ‪‬‬
‫ﺤﻠﹸﻮ ﹰﻻ ﻓِﻲ‬‫ﺽ َﻳﻜﹸﻮ ﹸﻥ َﻣ ‪‬‬
‫ﺤﻠﱡﻮَﻧﻪُ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤَﺎ ِﺀ َﻭ ﹸﻛﻞﱡ ﻣَﺎ َﺗ ُ‬
‫ﺽ َﻳﻜﹸﻮ ﹸﻥ َﻣ ‪‬ﺮﺑُﻮﻃﹰﺎ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ :‬ﹸﻛﻞﱡ ﻣَﺎ َﺗ ‪‬ﺮِﺑﻄﹸﻮَﻧﻪُ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤَﺎ ِﺀ‪) " .‬ﻣﱴ‪ .(١٨ :١٨‬ﻭﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﻛﺎﻣﻠﺔ ﰲ ﻗﻮ‪‬ﺎ‪ ،‬ﳍﺎ ﻣﻔﻌﻮﻝ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﰲ ﺍﻟﺴﻤﺎﺀ ﻭﰲ ﺍﳉﺤﻴﻢ ﺫﺍﺗـﻪ‪:‬‬ ‫ﺍﻟ ﱠ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹶﻥ ﺳَﺎﻗِﻄﹰﺎ‬
‫ﻚ«‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟ ُﻬ ‪‬ﻢ‪َ » :‬ﺭﹶﺃ‪‬ﻳﺖُ ﺍﻟ ﱠ‬ ‫ﻀﻊُ ﹶﻟﻨَﺎ ﺑِﺎ ‪‬ﺳ ِﻤ َ‬‫ﺨَ‬ ‫ﺸﻴَﺎ ِﻃﲔُ َﺗ ‪‬‬ ‫ﺏ َﺣﺘﱠﻰ ﺍﻟ ﱠ‬ ‫ﲔ‪َ» :‬ﻳﺎ َﺭ ﱡ‬ ‫ﺡ ﻗﹶﺎِﺋِﻠ َ‬ ‫"‪١٧‬ﹶﻓ َﺮ َﺟ َﻊ ﺍﻟ ﱠ‬
‫ﺴ‪‬ﺒﻌُﻮ ﹶﻥ ِﺑ ﹶﻔ َﺮ ٍ‬
‫ﺏ َﻭﻛﹸﻞﱠ ﹸﻗﻮﱠ ِﺓ ﺍﹾﻟ َﻌ ُّﺪ ِﻭ َﻭ ﹶﻻ َﻳﻀُـ ﱡﺮ ﹸﻛ ‪‬ﻢ ﺷَـ ‪‬ﻲ ٌﺀ‪.‬‬‫ﺕ ﻭَﺍﹾﻟ َﻌﻘﹶﺎ ِﺭ َ‬
‫ﺤﻴﱠﺎ ِ‬ ‫ﺴﻤَﺎ ِﺀ‪ .‬ﻫَﺎ ﹶﺃﻧَﺎ ﹸﺃ ‪‬ﻋﻄِﻴ ﹸﻜ ‪‬ﻢ ﺳُ ﹾﻠﻄﹶﺎﻧﹰﺎ ِﻟَﺘﺪُﻭﺳُﻮﺍ ﺍﹾﻟ َ‬ ‫ﻕ ِﻣ َﻦ ﺍﻟ ﱠ‬
‫ِﻣﹾﺜ ﹶﻞ ﺍﹾﻟَﺒ ‪‬ﺮ ِ‬
‫ﺕ«" )ﻟﻮﻗﺎ‪:١٠‬‬ ‫ﺴﻤَﺎﻭَﺍ ِ‬
‫ﺖ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﻱ ﹶﺃﻥﱠ ﹶﺃ ‪‬ﺳﻤَﺎ َﺀ ﹸﻛ ‪‬ﻢ ﻛﹸِﺘَﺒ ‪‬‬ ‫ﺤ ِﺮ ‪‬‬
‫ﻀﻊُ ﹶﻟ ﹸﻜ ‪‬ﻢ َﺑ ِﻞ ﺍ ﹾﻓ َﺮﺣُﻮﺍ ﺑِﺎﹾﻟ َ‬
‫ﺨَ‬‫ﺡ َﺗ ‪‬‬
‫َﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﻻ َﺗ ﹾﻔ َﺮﺣُﻮﺍ ِﺑ َﻬﺬﹶﺍ ﹶﺃﻥﱠ ﺍ َﻷ ‪‬ﺭﻭَﺍ َ‬
‫‪ - (١٧‬ﻭﻫﺬﻩ ﺍﻟﺴﻠﻄﺔ ﻫﻲ ﺍﻟﱵ ﺗﻨﻈﹼﻢ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺣﺴﺐ ﺗﻌﻠﻴﻢ ﺍﳌﺴﻴﺢ ﻭﺗﺸﺮﻳﻌﻪ‪.‬‬
‫ﱯ ﻭﻇﻠﹼﺖ ﳏﺼﻮﺭ ﹰﺓ‬ ‫ﻭﰲ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻣﻦ ﺳﻠﻄﺔ ﺩﻳﻨﻴﺔ ﻳﻔﺮﺿﻬﺎ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻛﺎﻧﺖ ﺍﻟﺴﻠﻄﺔ ﺍﻟﺪﻳﻨﻴﺔ ﳏﺼﻮﺭ ﹰﺓ ﰲ ﺍﻟﻨ ‪‬‬
‫ﻓﻴﻪ‪" :‬ﺇﻧﺎ ﺃﻧـﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳊ ‪‬ﻖ ﻟﺘﺤﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ﲟﺎ ﺃﺭﺍﻙ ﺍﷲ" )ﻧﺴﺎﺀ‪ (١٠٥‬ﻭﺳﻠﻄﺔ "ﺃﻭﱄ ﺍﻷﻣﺮ" ﺍﻟﱵ ﻧﺮﺍﻫـﺎ‬
‫ﱐ‪" :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺟﺎﻧﺐ ﺍﻟﻨﱯ ﻫﻲ ﺳﻠﻄﺔ ﺳﻴﺎﺳﻴﺔ ﺷﻌﺒﻴﺔ ﻧﺘﻴﺠﺔ ﺗﺴﻠﻴﻢ ﺑﺎﻷﻣﺮ ﺍﻟﻮﺍﻗﻊ ﻻ ﻧﺘﻴﺠﺔ ﺗﺸﺮﻳﻊ ﻗﺮﺁ ﹼ‬
‫ﺁﻣﻨﻮﺍ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻭ‪‬ﱄ ﺍﻷﻣﺮ ﻣﻨﻜﻢ‪ :‬ﻓﺈﻥ ﺗﻨﺎﺯﻋﺘﻢ ﰲ ﺷﻲﺀ ﻓﺮﺩ‪‬ﻭﻩ ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ﺇﻥ ﻛﻨﺘﻢ ﺗﺆﻣﻨﻮﻥ‬
‫ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ" )ﻧﺴﺎﺀ‪ .(٥٩‬ﻓﺎﻟﻄﺎﻋﺔ ﺃﻭﱃ ﻣﻦ ﺍﻟﺘﻨﺎﺯﻉ "ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﻻ ﺗﻨـﺎﺯﻋﻮﺍ ﻓﺘﻔﺸـﻠﻮﺍ ﻭﺗـﺬﻫﺐ‬
‫ﺭﳛﻜﻢ" )ﺃﻧﻔﺎﻝ‪ (٤٦‬ﻭﻫﺬﻩ ﺍﻟﻄﺎﻋﺔ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺿﺮﻭﺭﻳﺔ ﻹﺣﺒﺎﻁ ﺣﺒﺎﺋﻞ ﺍﻟﻌﺪ ‪‬ﻭ‪" :‬ﻭﺇﺫﺍ ﺟﺎﺀﻛﻢ ﺃﻣ ‪‬ﺮ ﻣـﻦ ﺍﻷﻣـﻦ ﺃﻭ‬
‫ﺍﳋﻮﻑ ﺃﺫﺍﻋﻮﺍ ﺑﻪ‪ ،‬ﻭﻟﻮ ﺭﺩ‪‬ﻭﻩ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻭﺇﱃ ﺃﻭ‪‬ﱄ ﺍﻷﻣﺮ ﻣﻨﻬﻢ ﻟﻌﻠﻤﻪ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻧﻪ ﻣﻨﻬﻢ" )ﻧﺴﺎﺀ‪ .(٨٣‬ﻭﺍﻟـﺪﻟﻴﻞ‬
‫ﱐ ﻳﻘﻴﻤﻬﺎ ﻋﻠﻰ ﺍﷲ" )ﺁﻝ ﻋﻤﺮﺍﻥ‪.(١٥٩‬‬ ‫ﻱ ﻋﻠﻰ ﺃﻥ ﺳﻠﻄﺔ ﺃﻭ‪‬ﱄ ﺍﻷﻣﺮ ﻫﻲ ﺳﻠﻄﺔ ﺍﻷﻣﺮ ﺍﻟﻮﺍﻗﻊ ﻻ ﻧﺘﻴﺠﺔ ﺗﺸﺮﻳ ٍﻊ ﻗﺮﺁ ﹼ‬ ‫ﺍﻟﻘﻮ ‪‬‬
‫ﰒ "ﻟﻮ ﻳﻄﻴﻌﻜﻢ ﰲ ﻛﺜ ٍﲑ ﻣﻦ ﺍﻷﻣﺮ ﻟﻌﻨﺘﻢ"‬

‫‪٢٤‬‬
 ‫‪٢٥‬‬

‫)ﺣﺠﺮﺍﺕ‪ .(٦‬ﻗﺎﻝ ﺍﻷﺳﺘﺎﺫ ﺩﺭﻭﺯﺓ‪" :‬ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺭﻣﺖ ﻛﻤﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﺇﱃ ﺗﻮﻃﻴﺪ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻹﺳﻼﻣﻲ ﰲ ﺷﺨﺺ‬
‫ﱄ ﺍﻷﻣﺮ ﺛﺎﻧﻴﹰﺎ")‪ . (١‬ﻭﺃﻭ‪‬ﱄ ﺍﻷﻣﺮ ﳚﺐ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﻮ‪‬ﺍﻣﲔ ﺑﺎﻟﻘﺴﻂ )ﻧﺴﺎﺀ‪(١٣٥‬‬
‫ﱯ ﺹ‪ .‬ﺃﻭﻻﹰ‪ ،‬ﻭﺇﱃ ﺗﻮﻃﻴﺪ ﺇﻃﺎﻋﺔ ﺃﻭ ﹼ‬
‫ﺍﻟﻨ ّ‬
‫ﻭﺇﺫﺍ ﺣﻜﻤﻮﺍ ﺑﲔ ﺍﻟﻨﺎﺱ ﺃﻥ ﳛﻜﻤﻮﺍ ﺑﺎﻟﻌﺪﻝ )ﻧﺴﺎﺀ‪ :(٥٨‬ﺇﻬﻧﺎ ﺳﻠﻄﺔ ﺷﻌﺒﻴﺔ ﻗﺎﺋﻤﺔ ﲜﺎﻧﺐ ﺳﻠﻄﺔ ﳏﻤ‪‬ﺪ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺨﺼﻴﺔ‪.‬‬
‫ﻳﺮﻣﻲ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻻﺟﺘﻤﺎﻋﻲ ﰲ ﺍﻹﳒﻴﻞ ﺇﱃ ﺇﻗﺎﻣﺔ ﺃﺧﻮ‪‬ﺓ ﻣﺴﻴﺤﻴﺔ ﺷﺎﻣﻠﺔ ﻻ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺣـﺪﻫﻢ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺩﻭﻥ ﺳﻮﺍﻫﻢ‪" :‬ﻭﺍﳌﺆﻣﻨﻮﻥ ﻭﺍﳌﺆﻣﻨﺎﺕ ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌـﺾ"‬
‫)ﺗﻮﺑﺔ‪) (٧١‬ﺃﻧﻔﺎﻝ‪ .(٧٢‬ﻟﺬﻟﻚ ﻳﺄﻣﺮ ﻗﻮﻣﻪ "ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘ‪‬ﺨﺬﻭﺍ ﺍﻟﻜـﺎﻓﺮﻳﻦ ﺃﻭﻟﻴـﺎﺀ ﻣـﻦ ﺩﻭﻥ ﺍﳌـﺆﻣﻨﲔ"‬
‫)ﻧﺴﺎﺀ‪ ١٤٤‬ﻣﺎﺋﺪﺓ‪" (٥٥‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﺘ‪‬ﺨﺬﻭﺍ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ ﺃﻭﻟﻴﺎﺀ" )ﻣﺎﺋﺪﺓ ‪" (٥٤‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ‬
‫ﺗﺘ‪‬ﺨﺬﻭﺍ ﺁﺑﺎﺀﻛﻢ ﻭﺇﺧﻮﺍﻧﻜﻢ ﺇﻥ ﺍﺳﺘﺤﺒ‪‬ﻮﺍ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻭﻣﻦ ﻳﺘﻮﻟﹼﻬﻢ ﻣﻨﻜﻢ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻈـﺎﳌﻮﻥ" )ﺗﻮﺑـﺔ ‪.(٢٣‬‬
‫ﻓﺎﻷﺧﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﳏﺼﻮﺭﺓ ﰲ ﺍﳌﺴﻠﻤﲔ ﺩﻭﻥ ﻏﲑﻫﻢ )‪ . (٢‬ﺑﻴﻨﻤﺎ ﺍﻷﺧﻮ‪‬ﺓ ﺍﳌﺴﻴﺤﻴﺔ ﺍﻟﱵ ﻳﻔﺮﺿﻬﺎ ﺍﻹﳒﻴﻞ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤـﻊ‬
‫ﻫﻲ ﺷﺎﻣﻠﺔ ﲢﺘﻀﻦ ﺍﻷﻋﺪﺍﺀ ﺃﻧﻔﺴﻬﻢ‪ :‬ﻣﻨﺬ ﺍﳋﻄﺒﺔ ﺍﻷﻭﱃ ﻳﻌﺪ‪‬ﻝ ﺷﺮﻳﻌﺔ ﻣﻮﺳﻰ ﺍﻟﱵ ﺗﻘﺘﺼﺮ ﺍﶈﺒﺔ ﻋﻠﻰ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ‪:‬‬
‫ﺾ َﻋ ُﺪﻭﱠ َﻙ‪َ ٤٤ .‬ﻭﹶﺃﻣﱠﺎ ﹶﺃﻧَﺎ ﹶﻓﹶﺄﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ :‬ﹶﺃ ِﺣﺒﱡﻮﺍ ﹶﺃ ‪‬ﻋﺪَﺍ َﺀ ﹸﻛ ‪‬ﻢ‪ .‬ﺑَﺎ ِﺭﻛﹸﻮﺍ ﹶﻻ ِﻋﻨِﻴ ﹸﻜ ‪‬ﻢ‪ .‬ﹶﺃ ‪‬ﺣ ِ‬
‫ﺴﻨُﻮﺍ‬ ‫ﻚ َﻭﺗُ‪‬ﺒ ِﻐ ُ‬‫ﺤﺐﱡ ﹶﻗﺮِﻳَﺒ َ‬ ‫" َﺳ ِﻤ ‪‬ﻌﺘُ ‪‬ﻢ ﹶﺃﻧﱠ ُﻪ ﻗِﻴ ﹶﻞ‪ُ :‬ﺗ ِ‬
‫ﺕ ﹶﻓِﺈﻧﱠـ ُﻪ‬
‫ﺴ َﻤﺎ َﻭﺍ ِ‬‫ﺻﻠﱡﻮﺍ َﻷ ‪‬ﺟ ِﻞ ﺍﱠﻟﺬِﻳ َﻦ ُﻳﺴِﻴﺌﹸﻮ ﹶﻥ ِﺇﹶﻟ‪‬ﻴ ﹸﻜ ‪‬ﻢ َﻭَﻳ ﹾﻄ ُﺮﺩُﻭَﻧ ﹸﻜ ‪‬ﻢ ِﻟ ﹶﻜ ‪‬ﻲ َﺗﻜﹸﻮﻧُﻮﺍ ﹶﺃ‪‬ﺑﻨَﺎ َﺀ ﹶﺃﺑِﻴ ﹸﻜ ُﻢ ﺍﱠﻟﺬِﻱ ِﻓﻲ ﺍﻟ ﱠ‬
‫ِﺇﻟﹶﻰ ُﻣ‪‬ﺒ ِﻐﻀِﻴ ﹸﻜ ‪‬ﻢ َﻭ َ‬
‫ﲔ" )ﻣﱴ ‪ . (٤٣ :٥‬ﻭﳚﻌﻞ ﳏﺒﺔ ﺍﻟﻘﺮﻳﺐ ﺷﺒﻴﻬ ﹰﺔ‬ ‫ﲔ َﻭﻳُ ‪‬ﻤ ِﻄﺮُ َﻋﹶﻠﻰ ﺍ َﻷ‪‬ﺑ َﺮﺍ ِﺭ ﻭَﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬
‫ﺤ َ‬
‫ﺴﻪُ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺷ َﺮﺍ ِﺭ ﻭَﺍﻟﺼﱠﺎِﻟ ِ‬
‫ﻕ َﺷ ‪‬ﻤ َ‬
‫ﺸ ِﺮ ُ‬
‫ﻳُ ‪‬‬
‫ﻱ‬
‫ﲟﺤﺒﺔ ﺍﷲ ﻭﻣﺘﻔﺮ‪‬ﻋﺔ ﻋﻨﻬﺎ )ﻣﱴ‪ .(١٦ :١٩‬ﻓﺴﺄﻟﻮﻩ ﻋﻦ ﻣﻌﲎ "ﺍﻟﻘﺮﻳﺐ" ﻭﴰﻮﻝ ﻫﺬﻩ ﺍﻟﻠﻔﻈﺔ ﻓﺄﺟﺎﺏ ﲟﺜـﻞ ﺍﻟﺴـﺎﻣﺮ ‪‬‬
‫ﺍﻟﺮﺍﺋﻊ‪ ،‬ﺍﻟﺬﻱ ﳚﻌﻞ ﻣﻦ ﻋﺪ ‪‬ﻭ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻘﻮﻣﻴﺔ ﻗﺮﻳﺒﹰﺎ ﺃﻳﻀﹰﺎ )ﻟﻮﻗﺎ‪.(٢٩ :١٠‬‬
‫ﻕ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ .‬ﻭﺣﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺣﺬﻭﻫﺎ‪:‬‬
‫ﻭﻣﻦ ﻣﺴﺎﻭﺉ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺮﻕ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺘﻮﺭﺍﺓ ﻗﺪ ﺧﻔﻔﺖ ﺍﻟﺮ ‪‬‬
‫ﻕ ﻭﺍﻗﻊ ﻣﻘﺒﻮﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﱂ ﻳﺒﻠﻐﻪ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﻳﺴﺘﻨﺘﺞ ﻣﻨﻪ ﺃﻥ ﺍﳌﺴﻠﻢ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﺮﻕ )ﺣﺠـﺮﺍﺕ‪:٦‬‬
‫ﻓﺎﻟﺮ ‪‬‬
‫ﻕ ﲡﺎﺭﺓ ﻭﻏﻨﻴﻤﺔ ﺣﺮﺏ "ﻭﺍﳌﺮﻭﻱ ﺃﻥ ﺍﻷﺳﺮﻯ ﺍﳌﺴﺘﺮﻗﹼﲔ ﻛﺎﻧﻮﺍ ﻳﻮﺯ‪‬ﻋﻮﻥ‬ ‫‪ (٧‬ﻓﺎﻟﺮ ‪‬‬

‫‪ - 1‬ﺩﺭﻭﺯﺓ‪ :‬ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ﺝ‪ ٢‬ﺹ‪.٣٥٢‬‬

‫‪ - 2‬ﺩﺭﻭﺯﺓ‪ :‬ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ﺝ‪ ٢‬ﺹ‪.٣٥٢‬‬

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‫ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﺳﻮ ﹰﺓ ﺑﺎﻟﻐﻨﺎﺋﻢ" ‪ ١‬ﻭﺣﺼﺮﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺰﻭﺍﺝ ﺑﺄﺭﺑﻊ ﺣﺮﺍﺋﺮ "ﺇ ﹼﻻ ﻣﺎ ﻣﻠﻜﺖ ﺃﳝﺎﻧﻜﻢ" ﻓﻼ ﺣ ‪‬ﺪ ﻟﻪ‪.‬‬
‫ﺖ َﺑﻌ‪‬ـ ُﺪ‬
‫ﺴ َ‬
‫ﻕ ﻓﻴﻬﺎ‪ :‬ﻓﺎﳌﺴﻴﺤﻴﺔ ﺗﻨﻘﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﺎﻟﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﱃ ﺣﺎﻟﺔ ﺃﺑﻨﺎﺀ ﺍﷲ ‪" :‬ﺇِﺫﹰﺍ ﹶﻟ ‪‬‬
‫ﺃﻣﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﳒﻴﻠﻴﺔ ﻓﻼ ﺭ ‪‬‬
‫ﺤﺮ‪‬ﻳﱠ ِﺔ ﺍﱠﻟﺘِﻲ ﹶﻗ ‪‬ﺪ َﺣ ﱠﺮ َﺭﻧَﺎ ﺍﹾﻟ َﻤﺴِﻴ ُﺢ‬
‫ﺙ ِﻟﻠﱠ ِﻪ ﺑِﺎﹾﻟ َﻤﺴِﻴ ِﺢ" )ﻏﻼﻃﻴﺔ ‪" (٧-٤:٤‬ﻓﹶﺎﹾﺛُﺒﺘُﻮﺍ ﺇِﺫﹰﺍ ﻓِﻲ ﺍﹾﻟ ُ‬ ‫ﺖ ﺍﺑ‪‬ﻨﹰﺎ ﹶﻓﻮَﺍ ِﺭ ﹲ‬ ‫َﻋﺒ‪‬ﺪﹰﺍ َﺑ ِﻞ ﺍ‪‬ﺑﻨﺎﹰ‪َ ،‬ﻭِﺇ ﹾﻥ ﻛﹸ‪‬ﻨ َ‬
‫ﺤ ‪‬ﺮﻳﱠـ ﹶﺔ ﹸﻓ ‪‬ﺮﺻَـ ﹰﺔ‬ ‫ﺼ‪‬ﻴﺮُﻭﺍ ﺍﹾﻟ ُ‬
‫ﺤﺮ‪‬ﻳﱠ ِﺔ ﹶﺃﱡﻳﻬَﺎ ﺍ ِﻹ ‪‬ﺧ َﻮﺓﹸ‪ .‬ﹶﻏ‪‬ﻴ َﺮ ﹶﺃﻧﱠ ُﻪ ﹶﻻ ُﺗ َ‬
‫ِﺑﻬَﺎ‪َ ،‬ﻭ ﹶﻻ َﺗ ‪‬ﺮَﺗِﺒﻜﹸﻮﺍ ﹶﺃﻳ‪‬ﻀﹰﺎ ِﺑِﻨ ِﲑ ُﻋﺒُﻮ ِﺩﱠﻳ ٍﺔ‪ ...‬ﹶﻓِﺈﱠﻧ ﹸﻜ ‪‬ﻢ ِﺇﱠﻧﻤَﺎ ُﺩﻋِﻴُﺘ ‪‬ﻢ ِﻟ ﹾﻠ ُ‬
‫ﻚ‬
‫ﺐ ﹶﻗﺮِﻳﺒَـ َ‬ ‫ﺱ ﻓِﻲ ﹶﻛِﻠﻤَـ ٍﺔ ﻭَﺍﺣِـ َﺪ ٍﺓ ُﻳ ﹾﻜﻤَـ ﹸﻞ‪ُ» :‬ﺗﺤِـ ﱡ‬ ‫ﺤﱠﺒ ِﺔ ﺍ ‪‬ﺧ ِﺪﻣُﻮﺍ َﺑ ‪‬ﻌﻀُﻜﹸ ‪‬ﻢ َﺑﻌ‪‬ﻀﹰﺎ‪َ .‬ﻷ ﱠﻥ ﹸﻛ ﱠﻞ ﺍﻟﻨﱠﺎﻣُﻮ ِ‬ ‫ﺴﺪِ‪َ ،‬ﺑ ﹾﻞ ﺑِﺎﹾﻟ َﻤ َ‬ ‫ﺠَ‬ ‫ِﻟ ﹾﻠ َ‬
‫ﺲ ﹶﺫ ﹶﻛ ‪‬ﺮ َﻭﺃﹸ‪‬ﻧﺜﹶﻰ‪َ ،‬ﻷﱠﻧ ﹸﻜ ‪‬ﻢ َﺟﻤِﻴﻌـﹰﺎ‬ ‫ﺲ َﻋ‪‬ﺒ ‪‬ﺪ َﻭ ﹶﻻ ُﺣﺮ‪ .‬ﹶﻟ‪‬ﻴ َ‬ ‫ﺲ َﻳﻬُﻮ ِﺩﻱ‪َ ‬ﻭ ﹶﻻ ﻳُﻮﻧَﺎِﻧﻲ‪ .‬ﹶﻟ‪‬ﻴ َ‬ ‫ﻚ«‪ ) ".‬ﻏﻼﻃﻴﺔ ‪١ :٥‬ﻭ‪" (١٣‬ﹶﻟ‪‬ﻴ َ‬ ‫ﺴ َ‬ ‫ﹶﻛَﻨ ﹾﻔ ِ‬
‫ﻉ‪) ".‬ﻏﻼﻃﻴﺔ ‪ :(٢٨: ٣‬ﺍﳊﺮﻳﺔ ﺍﳌﺴﻴﺤﻴﺔ ﺗﺮﻓﻊ ﲨﻴﻊ ﺍﻟﻔﻮﺍﺭﻕ ﺑﲔ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻷﺣﺮﺍﺭ ﻭﺑﲔ ﲨﻴﻊ‬ ‫ﻭَﺍ ِﺣ ‪‬ﺪ ﻓِﻲ ﺍﹾﻟ َﻤﺴِﻴ ِﺢ َﻳﺴُﻮ َ‬
‫ﺍﻷﻣﻢ‪ ،‬ﻭﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﳊﺮﻳﺔ ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻮﺣﺪﺓ ﺍﳌﺴﻴﺤﻴﺔ )ﻛﻮﻟﻮﺳﻲ‪ .(١١ :٢‬ﻣﻊ ﺫﻟﻚ ﰲ ﺍﻟﺘﻄﺒﻴﻖ ﺳـﺎﺭ‬
‫ﺍﻟﺮﺳﻞ ﲝﺬﺭ ﻷﻥ ﺍﻟﻌﺎﱂ ﺍﳌﺘﺸﺮﺏ ﺭﻭﺡ ﺍﻟﻮﺛﻨﻴﺔ ﱂ ﻳﻜﻦ ﺑﻌﺪ ﻧﺎﺿﺠﹰﺎ ﳌﺜﻞ ﻫﺬﺍ ﺍﻻﻧﻘﻼﺏ‪" :‬ﹶﺃﱡﻳﻬَﺎ ﺍﹾﻟ َﻌﺒِﻴﺪُ‪ ،‬ﹶﺃﻃِﻴﻌُﻮﺍ ﺳَﺎ َﺩَﺗ ﹸﻜ ‪‬ﻢ‬
‫ﻑ َﻭ ِﺭ ‪‬ﻋ َﺪﺓٍ‪ ،‬ﻓِﻲ َﺑﺴَﺎ ﹶﻃ ِﺔ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ﹶﻛﻤَﺎ ِﻟ ﹾﻠ َﻤﺴِﻴ ِﺢ‪َ .....‬ﻭﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﹶﺃﱡﻳﻬَﺎ ﺍﻟﺴﱠﺎ َﺩﺓﹸ‪ ،‬ﺍ ﹾﻓ َﻌﻠﹸﻮﺍ ﹶﻟ ُﻬ ‪‬ﻢ َﻫ ِﺬ ِﻩ ﺍ ُﻷﻣُـﻮﺭَ‪،‬‬
‫ﺨ ‪‬ﻮ ٍ‬ ‫ﺴ ِﺪ ِﺑ َ‬
‫ﺠَ‬‫ﺐ ﺍﹾﻟ َ‬
‫ﺴ َ‬ ‫َﺣ َ‬
‫ﺲ ِﻋ‪‬ﻨ َﺪﻩُ ُﻣﺤَﺎﺑَﺎﹲﺓ " )ﺃﻓﺴﺲ‪ (١٠،٥ :٦‬ﻭﳛـﺮﺽ‬ ‫ﺴﻤَﺎﻭَﺍﺕِ‪َ ،‬ﻭﹶﻟ‪‬ﻴ َ‬ ‫ﲔ ﹶﺃﻥﱠ َﺳ‪‬ﻴ َﺪﻛﹸ ‪‬ﻢ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﹶﺃﻳ‪‬ﻀﹰﺎ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﲔ ﺍﻟﱠﺘ ‪‬ﻬﺪِﻳﺪَ‪ ،‬ﻋَﺎِﻟ ِﻤ َ‬
‫ﺗَﺎ ِﺭ ِﻛ َ‬
‫ﺍﻟﻌﺒﻴﺪ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﻟﺮﺅﺳﺎﺀ ﻭﻟﻜﻦ ﳛﺮﺿﻬﻢ ﻋﻠﻰ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺍﳊﺮﻳﺔ "ﻟﻘﺪ ﺍﺷﺘﺮﻳﺘﻢ ﺑﺜﻤﻦ ﻛﺮﱘ ﻓﻼ ﺗﺼـﲑﻭﺍ ﻋﺒﻴـﺪﹰﺍ‬
‫ﻟﻠﻨﺎﺱ" )‪ ١‬ﻛﻮﺭ ‪ (٢٤-٢١ :٧‬ﻓﺎﻟﻨﺒﻮﺓ ﺍﻟﺸﺎﻣﻠﺔ ﻭﺍﳊﺮﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺍﶈﺒﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﰲ ﺍﳌﺴﻴﺢ ﻛﺎﻧﺖ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﻧﻘﺾ‬
‫ﺍﻟﺮ‪‬ﻕ ﻭﺇﺯﺍﻟﺘﻪ‪.‬‬
‫ﻭﻋﻦ ﺃﺧﻼﻕ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺴﻴﺤﻴﺔ ﻻ ﻳﻜﺘﻔﻲ ﺍﻹﳒﻴﻞ "ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ" ) ﺁﻝ ﻋﻤﺮﺍﻥ ‪١٠٤‬‬
‫ﻭ‪١١٠‬ﺗﻮﺑﺔ ‪ ٧١‬ﻭ ‪ ١١٢‬ﺣﺞ ‪ ( ٤١‬ﻭﺍﻟﺘﻀﺎﻣﻦ ﰲ ﺍﻟﱪ ﻭﺍﳋﲑ ﻭﺍﻟﺘﻘﻮﻯ )ﻣﺎﺋﺪﺓ ‪ ٢‬ﳎﺎﺩﻟﺔ ‪ ٩‬ﺑﻠﺪ ‪ ٧‬ﺍﻟﻌﺼﺮ ( ﺑﻞ ﻳﺸﺮﻉ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﻫﻲ ﻛﻤﺎﻝ ﺍﻟﻨﺎﻣﻮﺱ ﻭﺍﻷﻧﺒﻴﺎﺀ ‪ :‬ﳏﺒﺔ ﺍﻟﻘﺮﻳﺐ )ﻏﻼﻃﻴﺔ ‪ ١ :٥‬ﻭ‪ (١٣‬ﰲ ﻭﺟﻬﻴﻬﺎ ﺍﻟﺴﻠﱯ ﻭﺍﻹﳚﺎﰊ "ﹶﻓﻜﹸـ ﱡﻞ‬
‫ﺱ ﻭَﺍ َﻷ‪‬ﻧِﺒَﻴﺎ ُﺀ‪) ".‬ﻣﱴ ‪ . (١٢ :٦‬ﻭﻗـﺪ‬
‫ﺱ ِﺑ ﹸﻜ ُﻢ ﺍ ﹾﻓ َﻌﻠﹸﻮﺍ َﻫ ﹶﻜﺬﹶﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﹶﺃ‪‬ﻳﻀﹰﺎ ِﺑ ِﻬ ‪‬ﻢ َﻷﻥﱠ َﻫﺬﹶﺍ ُﻫ َﻮ ﺍﻟﱠﻨﺎ ُﻣﻮ ُ‬
‫َﻣﺎ ﺗُﺮِﻳﺪُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ﹾﻔ َﻌ ﹶﻞ ﺍﻟﻨﱠﺎ ُ‬
‫ﻋﻠﻢ ﺍﻟﺮﺳﻞ ﺍﳊﻮﺍﺭﻳﻮﻥ ﺫﻟﻚ ﺑﻘﻮﳍﻢ ﻭﻣﺜﻠﻬﻢ‪:‬‬

‫‪ - 1‬ﺩﺭﻭﺯﺓ‪ :‬ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ‬

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‫ﺴﺮ‪ ،‬ﻛﹸـ ﱡﻞ‬ ‫"ﹶﺃﺧِﲑﹰﺍ ﹶﺃﱡﻳﻬَﺎ ﺍ ِﻹ ‪‬ﺧ َﻮﺓﹸ ﹸﻛﻞﱡ ﻣَﺎ ﻫُ َﻮ َﺣﻖ‪ ،‬ﹸﻛﻞﱡ ﻣَﺎ ﻫُ َﻮ َﺟﻠِﻴﻞﹲ‪ ،‬ﹸﻛﻞﱡ ﻣَﺎ ﻫُ َﻮ ﻋَﺎ ِﺩﻝﹲ‪ ،‬ﹸﻛﻞﱡ ﻣَﺎ ﻫُ َﻮ ﻃﹶﺎ ِﻫﺮ‪ ،‬ﹸﻛﻞﱡ ﻣَﺎ ﻫُ َﻮ ُﻣ ِ‬
‫ﺴﻠﱠ ‪‬ﻤﺘُﻤُﻮﻩُ‪َ ،‬ﻭﺳَـ ِﻤ ‪‬ﻌﺘُﻤُﻮﻩُ‪،‬‬
‫ﺖ ﹶﻓﻀِﻴﹶﻠ ﹲﺔ َﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻣ ‪‬ﺪﺡ‪ ،‬ﹶﻓﻔِﻲ َﻫ ِﺬ ِﻩ ﺍ ﹾﻓَﺘ ِﻜﺮُﻭﺍ‪َ .‬ﻭﻣَﺎ َﺗ َﻌﻠﱠ ‪‬ﻤﺘُﻤُﻮﻩُ‪َ ،‬ﻭَﺗ َ‬
‫ﺴ ‪‬ﻦ ‪ِ -‬ﺇ ﹾﻥ ﻛﹶﺎَﻧ ‪‬‬
‫ﻣَﺎ ﺻِﻴُﺘ ُﻪ َﺣ َ‬
‫ﺴﻢﱠ‬ ‫ﻼ ُﻳ َ‬ ‫ﻼ ِﻡ َﻳﻜﹸﻮ ﹸﻥ َﻣ َﻌﻜﹸ ‪‬ﻢ‪) ".‬ﻓﻴﻠﻴﱯ‪َ " (٩ ،٨ :٤‬ﻭﹶﺃﻣﱠﺎ ﺍﻟ ‪‬ﺰَﻧﺎ َﻭ ﹸﻛﻞﱡ َﻧ َ‬
‫ﺠﺎ َﺳ ٍﺔ ﹶﺃ ‪‬ﻭ ﹶﻃ َﻤ ٍﻊ ﹶﻓ ﹶ‬ ‫ﺴﹶ‬ ‫َﻭ َﺭﹶﺃ‪‬ﻳُﺘﻤُﻮ ُﻩ ِﻓﻲﱠ‪ ،‬ﹶﻓ َﻬﺬﹶﺍ ﺍ ﹾﻓ َﻌﻠﹸﻮﺍ‪َ ،‬ﻭِﺇﹶﻟﻪُ ﺍﻟ ﱠ‬
‫ﺴﻔﹶﺎ َﻫ ِﺔ ﻭَﺍﹾﻟ َﻬ ‪‬ﺰ ﹸﻝ ﺍﱠﻟﺘِﻲ ﹶﻻ َﺗﻠِﻴ ُﻖ ‪ ...‬ﺍ ‪‬ﺳﹸﻠﻜﹸﻮﺍ ﹶﻛﹶﺄ ‪‬ﻭ ﹶﻻ ِﺩ ﻧُﻮ ٍﺭ‪َ .‬ﻷ ﱠﻥ ﹶﺛ َﻤ َﺮ‬
‫ﻼﻡُ ﺍﻟ ﱠ‬ ‫ﺴﲔَ‪َ ،‬ﻭ ﹶﻻ ﺍﹾﻟ ﹶﻘﺒَﺎ َﺣﺔﹸ‪َ ،‬ﻭ ﹶﻻ ﹶﻛ ﹶ‬ ‫َﺑ‪‬ﻴَﻨ ﹸﻜ ‪‬ﻢ ﹶﻛﻤَﺎ َﻳﻠِﻴ ُﻖ ِﺑ ِﻘﺪ‪‬ﻳ ِ‬
‫ﺤﱠﺒ ِﺔ ﹶﻛﻤَـﺎ ﹶﺃ َﺣﱠﺒﻨَـﺎ‬ ‫ﷲ ﹶﻛﹶﺄ ‪‬ﻭ ﹶﻻ ٍﺩ ﹶﺃ ِﺣﺒﱠﺎﺀَ‪َ ،‬ﻭﺍ ‪‬ﺳﹸﻠﻜﹸﻮﺍ ﻓِﻲ ﺍﹾﻟ َﻤ َ‬
‫ﲔ ِﺑﹶﺎ ِ‬
‫ﺡ َﻭِﺑ ﱟﺮ َﻭ َﺣ ﱟﻖ‪ .....‬ﹶﻓﻜﹸﻮﻧُﻮﺍ ﻣَُﺘ َﻤﱢﺜِﻠ َ‬ ‫ﻼٍ‬‫ﺻﹶ‬ ‫ﺡ ﻫُ َﻮ ﻓِﻲ ﹸﻛﻞﱢ َ‬ ‫ﺍﻟﺮﱡﻭ ِ‬
‫ﺤ ﹰﺔ ِﻟﻠﱠ ِﻪ ﺭَﺍِﺋﺤَـ ﹰﺔ ﹶﻃ‪‬ﻴﺒَـ ﹰﺔ" )ﺃﻓﺴـﺲ ‪ ١ :٥‬ﻭ‪ ٣‬ﻭ‪ (٩‬ﻭﺗﺘﻜـﺮﺭ ﻫـﺬﻩ‬ ‫ﺴﻪُ َﻷ ‪‬ﺟِﻠﻨَﺎ‪ ،‬ﻗﹸ ‪‬ﺮﺑَﺎﻧﹰﺎ َﻭ ﹶﺫﺑِﻴ َ‬‫ﺍﹾﻟ َﻤﺴِﻴ ُﺢ ﹶﺃﻳ‪‬ﻀﹰﺎ َﻭﹶﺃ ‪‬ﺳﹶﻠ َﻢ َﻧ ﹾﻔ َ‬
‫ﺸ ‪‬ﻬ َﻮ ﹶﺓ‬
‫ﺽ‪ :‬ﺍﻟ ‪‬ﺰﻧَﺎ‪ ،‬ﺍﻟﱠﻨﺠَﺎ َﺳﺔﹶ‪ ،‬ﺍﹾﻟ َﻬﻮَﻯ‪ ،‬ﺍﻟ ﱠ‬ ‫ﺍﻟﺘﺤﺮﻳﻀﺎﺕ ﻋﻠﻰ ﺍﻷﺧﻼﻕ ﺍﳌﺴﻴﺤﻴﺔ ﺍﳌﺜﺎﻟﻴﺔ‪ " :‬ﹶﻓﹶﺄﻣِﻴﺘُﻮﺍ ﺃ ‪‬ﻋﻀَﺎ َﺀﻛﹸﻢُ ﺍﱠﻟﺘِﻲ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﲔ‬
‫ﺴ َ‬ ‫ﷲ ﺍﹾﻟ ِﻘﺪ‪‬ﻳ ِ‬
‫ﺨﺘَﺎﺭِﻱ ﺍ ِ‬ ‫ﷲ‪ ...‬ﻓﹶﺎﹾﻟَﺒﺴُﻮﺍ ﹶﻛﻤُ ‪‬‬ ‫ﻀﺐُ ﺍ ِ‬ ‫ﺍﻟ ﱠﺮ ِﺩﱠﻳﺔﹶ‪ ،‬ﺍﻟﻄﱠ َﻤ َﻊ ﺍﱠﻟﺬِﻱ ﻫُ َﻮ ِﻋﺒَﺎ َﺩﺓﹸ ﺍ َﻷ ‪‬ﻭﺛﹶﺎﻥِ‪ ،‬ﺍ ُﻷﻣُﻮ َﺭ ﺍﱠﻟﺘِﻲ ِﻣ ‪‬ﻦ ﺍ ‪‬ﺟِﻠﻬَﺎ َﻳ ﹾﺄﺗِﻲ ﹶﻏ َ‬
‫ﲔ َﺑ ‪‬ﻌﻀُـ ﹸﻜ ‪‬ﻢ‬ ‫ﺤ َ‬‫ﲔ َﺑ ‪‬ﻌﻀُﻜﹸ ‪‬ﻢ َﺑﻌ‪‬ﻀﺎﹰ‪َ ،‬ﻭ ُﻣﺴَﺎ ِﻣ ِ‬
‫ﺤَﺘ ِﻤِﻠ َ‬
‫ﲔ ﺃ ‪‬ﺣﺸَﺎ َﺀ َﺭﹾﺃﻓﹶﺎﺕٍ‪َ ،‬ﻭﹸﻟﻄﹾﻔﺎﹰ‪َ ،‬ﻭَﺗﻮَﺍﺿُﻌﺎﹰ‪َ ،‬ﻭ َﻭﺩَﺍ َﻋﺔﹰ‪َ ،‬ﻭﻃﹸﻮ ﹶﻝ ﺃﻧَﺎﺓٍ‪ ،‬ﻣُ ‪‬‬ ‫ﺤﺒُﻮِﺑ َ‬
‫ﺍﹾﻟ َﻤ ‪‬‬
‫ﺤﺒﱠـ ﹶﺔ‬
‫َﺑﻌ‪‬ﻀﹰﺎ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻷ َﺣ ٍﺪ َﻋﻠﹶﻰ ﺃ َﺣ ٍﺪ َﺷ ﹾﻜﻮَﻯ‪ .‬ﹶﻛ َﻤﺎ ﹶﻏ ﹶﻔ َﺮ ﹶﻟﻜﹸﻢُ ﺍﹾﻟ َﻤﺴِﻴ ُﺢ َﻫ ﹶﻜﺬﹶﺍ ﺃ‪‬ﻧُﺘ ‪‬ﻢ ﺃﻳ‪‬ﻀﹰﺎ‪َ .‬ﻭ َﻋﻠﹶﻰ َﺟﻤِﻴ ِﻊ َﻫ ِﺬ ِﻩ ﺍﹾﻟَﺒﺴُﻮﺍ ﺍﹾﻟ َﻤ َ‬
‫ﻁ ﺍﹾﻟ ﹶﻜﻤَﺎ ِﻝ" ) ﻛﻮﻟﺴﻲ‪.(١٥-٥ :٣‬‬ ‫ﺍﱠﻟﺘِﻲ ِﻫ َﻲ ِﺭﺑَﺎ ﹸ‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﺋﻠﻲ‬
‫ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻌﺎﺋﻠﻲ ﻫﻮ ﺃﺳﺎﺱ ﺑﻨﺎﺀ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻟﺼﺎﱀ‪ .‬ﻛﺎﻥ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﺘﻮﺭﺍﰐ ﻗﺎﺋﻤﹰﺎ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﺗﻌـﺪﺩ ﺍﻟﺰﻭﺟـﺎﺕ‪،‬‬
‫ﻭﺇﺑﺎﺣﺔ ﺍﻟﻄﻼﻕ‪ .‬ﻓﺠﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﺍﻹﳒﻴﻞ‪ ،‬ﻓﺴﺎﺭ ﻋﻠﻰ ﺧﻄﺔ ﺍﻟﺘﻮﺭﺍﺓ ﻟﻜﻦ ﲝﺪﻭﺩ‪ .‬ﻛﺎﻥ ﺍﻟﺰﻭﺍﺝ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻭﺍﻟﻄﻼﻕ‬
‫ﻻ ﺣ ‪‬ﺪ ﻟﻪ‪ ،‬ﻓﺠﻌﻠﻪ ﲝﺪﻭﺩ‪.‬‬
‫ﺃﺑﺎﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺰﻭﺍﺝ ﺑﺄﺭﺑﻊ ﻧﺴﺎﺀ ﻣﻌﹰﺎ ﻣﻊ ﺷﺮﻁ ﺍﻟﻌﺪﻝ ﺑﻴﻨﻬﻦ "ﺃﻭ ﻣﺎ ﻣﻠﻜﺖ ﺍﳝﺎﻧﻜﻢ" )ﻧﺴﺎﺀ‪" (٤ -٣‬ﻭﱂ ﲢﺪﺩ ﺍﻵﻳـﺔ‬
‫ﺍﻹﻣﺎﺀ ﻛﻤﺎ ﱂ ﺗﺸﺘﺮﻁ ﳍﻦ ﻣﻬﺮﹰﺍ ﻷﻬﻧﻦ ﻣﻠﻚ ﳝﲔ ﺻﺎﺣﺒﻬﻦ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﺟﺎﺭﻳﹰﺎ ﻣﻦ ﻗﺒﻞ ﻓﺄﻗ ‪‬ﺮ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ)‪"(١‬‬
‫‪ .‬ﺑﻴﻨﻤﺎ ﺍﻹﳒﻴﻞ ﱂ ﳝﻴﺰ ﺑﲔ ﺍﳊﺮﺍﺋﺮ ﻭﺍﻹﻣﺎﺀ‪ ،‬ﻭﺣﺼﺮ ﺻﺤﺔ ﺍﻟﺰﻭﺍﺝ ﺑﻮﺍﺣﺪﺓ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺇﱃ ﻣﺒﺪﺃ ﺍﳋﻠﻖ‪»" :‬ﹶﺃﻣَـﺎ ﻗﹶـ َﺮﹾﺃُﺗ ‪‬ﻢ ﹶﺃﻥﱠ‬
‫ﺼﻖُ‬
‫ﺍﱠﻟﺬِﻱ َﺧﹶﻠ َﻖ ِﻣ َﻦ ﺍﹾﻟَﺒ ‪‬ﺪ ِﺀ َﺧﹶﻠ ﹶﻘ ُﻬﻤَﺎ ﹶﺫﻛﹶﺮﹰﺍ َﻭﺃﹸ‪‬ﻧﺜﹶﻰ؟« َﻭﻗﹶﺎ ﹶﻝ‪ِ » :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ َﻫﺬﹶﺍ َﻳ‪‬ﺘﺮُﻙُ ﺍﻟﺮﱠ ُﺟ ﹸﻞ ﹶﺃﺑَﺎ ُﻩ َﻭﹸﺃﻣﱠ ُﻪ َﻭَﻳ ﹾﻠَﺘ ِ‬

‫‪ - 1‬ﺩﺭﻭﺯﺓ‪ :‬ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ﺝ‪ ٢‬ﺹ ‪.٣٧٦‬‬

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‫ﺴ ‪‬ﺪ ﻭَﺍ ِﺣ ‪‬ﺪ‪ .‬ﻓﹶﺎﱠﻟﺬِﻱ َﺟ َﻤ َﻌﻪُ ﺍﻟﱠﻠ ُﻪ ﹶﻻ ُﻳ ﹶﻔ ‪‬ﺮﻗﹸـ ُﻪ ِﺇ‪‬ﻧﺴَـﺎ ﹲﻥ«"‬

‫ﺑِﺎ ‪‬ﻣ َﺮﹶﺃِﺗ ِﻪ َﻭَﻳﻜﹸﻮ ﹸﻥ ﺍ ِﻻﹾﺛﻨَﺎ ِﻥ َﺟﺴَﺪﹰﺍ ﻭَﺍﺣِﺪﹰﺍ‪ .‬ﺇِﺫﹰﺍ ﹶﻟ‪‬ﻴﺴَﺎ َﺑ ‪‬ﻌﺪُ ﺍﹾﺛَﻨ‪‬ﻴ ِﻦ َﺑ ﹾﻞ َﺟ َ‬
‫)ﻣﱴ‪ (٣ :١٩‬ﻭﺣﻔﻆ ﺍﻟﺮﺳﻞ ﺍﳊﻮﺍﺭﻳﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ )ﺭﻭﻣﺔ‪ .(٣-١ :٧‬ﻓﻼ ﲣﻔﻴﻒ ﲝ ‪‬ﻖ ﻋﺪﺩ ﳏﺪﻭﺩ ﻣﻦ ﺍﳊﺮﺍﺋـﺮ‪ ،‬ﻭﻻ‬
‫ﺇﺑﺎﺣﺔ ﲝ ‪‬ﻖ ﺍﻹﻣﺎﺀ "ﻓﻘﺪ ﺃﺑﺎﺡ ﺍﻟﻘﺮﺁﻥ ﳌﺎﻟﻚ ﺍﻹﻣﺎﺀ ﻣﻦ ﺍﻟﺘﺴﺮ‪‬ﻱ ‪ ‬ﻦ ﻣﻦ ﺩﻭﻥ ﻣﻬﺮ ﻭﻋﻘﺪ" ﻭﺣﺪ)‪. (١‬‬
‫ﻳﺸﺘﺮﻙ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺍﻹﳒﻴﻞ ﺑﻌﺪﻡ ﺍﻟﺴﻤﺎﺡ ﺑﺎﻟﺰﻭﺍﺝ ﻣﻊ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ )ﺑﻘﺮﺓ‪ :١٢١‬ﻗﺎﺑﻞ ‪١‬ﻛـﻮﺭ‪:٧‬‬
‫‪.(٣٩‬‬
‫ﻭﺃﺑﺎﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻄﻼﻕ ﻣﺜﻞ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﻭﻟﻜ ‪‬ﻦ ﺍﻹﳒﻴﻞ ﺣﺮ‪‬ﻡ ﺍﻟﻄﻼﻕ ﺍﺳﺘﻨﺎﺩﹰﺍ ﺃﻳﻀﹰﺎ ﺇﱃ ﻣﺒﺪﺃ ﻭﺣﺪﺓ ﺍﻟﺰﻭﺍﺝ ﻣﻨـﺬ‬
‫ﺍﳋﻠﻖ‪ِ" :‬ﺇﻥﱠ ﻣُﻮﺳَﻰ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﹶﻗﺴَﺎ َﻭ ِﺓ ﹸﻗﻠﹸﻮِﺑ ﹸﻜ ‪‬ﻢ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ ﹾﻥ ُﺗ ﹶﻄﻠﱢﻘﹸﻮﺍ ِﻧﺴَﺎ َﺀ ﹸﻛ ‪‬ﻢ‪َ .‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ِﻣ َﻦ ﺍﹾﻟَﺒ ‪‬ﺪ ِﺀ ﹶﻟ ‪‬ﻢ َﻳ ﹸﻜ ‪‬ﻦ َﻫ ﹶﻜﺬﹶﺍ‪َ .‬ﻭﹶﺃﻗﹸـﻮﻝﹸ‬
‫ﺝ ِﺑﹸﺄ ‪‬ﺧﺮَﻯ َﻳ ‪‬ﺰﻧِﻲ ﻭَﺍﱠﻟﺬِﻱ َﻳَﺘ َﺰ ﱠﻭﺝُ ِﺑﻤُ ﹶﻄﻠﱠ ﹶﻘ ٍﺔ َﻳ ‪‬ﺰﻧِﻲ" )ﻣـﱴ‪" (٩-٨ :١٩‬ﻭﰲ‬ ‫ﺐ ﺍﻟ ‪‬ﺰﻧَﺎ َﻭَﺗ َﺰ ﱠﻭ َ‬‫ﺴَﺒ ِ‬ ‫ﹶﻟ ﹸﻜ ‪‬ﻢ‪ِ :‬ﺇﻥﱠ َﻣ ‪‬ﻦ ﹶﻃﻠﱠ َﻖ ﺍ ‪‬ﻣ َﺮﹶﺃَﺗﻪُ ِﺇﻻﱠ ِﺑ َ‬
‫ﺍﻟﺒﻴﺖ ﺳﺄﻟﻪ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻦ ﺫﻟﻚ ﺃﻳﻀﹰﺎ ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﻣﻦ ﻃﻠﹼﻖ ﺍﻣﺮﺃﺗﻪ ﻭﺗﺰﻭ‪‬ﺝ ﺃﺧﺮﻯ ﻓﻘﺪ ﺯﱏ ﻋﻠﻴﻬﺎ‪ .‬ﻭﺇﻥ ﻃﻠﹼﻘـﺖ ﺍﻣـﺮﺃﺓ‬
‫ﺭﺟﻠﻬﺎ ﻭﺗﺰﻭ‪‬ﺟﺖ ﺁﺧﺮ ﻓﻘﺪ ﺯﻧﺖ" )ﻣﺮﻗﺲ‪ (١٠ :١٠‬ﻓﻼ ﲣﻔﻴﻒ ﻭﻻ ﺇﺑﺎﺣﺔ "ﻓﻤﻦ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﳛﺘﻤﻞ ﻓﻠﻴﺤﺘﻤﻞ" )ﻣﱴ‬
‫‪.(١٢ :١٩‬‬
‫ﻭﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺰﻭﺟﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻧﺴﺎﺅﻛﻢ ﺣﺮﺙ ﻟﻜﻢ ﻓﺄﺗﻮﺍ ﺣﺮﺛﻜﻢ ﺃﱏ ﺷﺌﺘﻢ" )ﺑﻘﺮﺓ‪ (٢٢٥‬ﺗﻘﻮﻝ‬
‫ﺾ ﺍﻟﺮﺟﻞ ﺍﻣﺮﺃﺗﻪ ﺣﻘﻬﺎ ﻭﻛﺬﻟﻚ ﺍﳌﺮﺃﺓ ﺃﻳﻀﹰﺎ ﺭﺟﻠﻬﺎ‪ :‬ﺇﻥ ﺍﳌﺮﺃﺓ ﻻ ﺗﺘﺴﻠﹼﻂ ﻋﻠـﻰ ﺟﺴـﺪﻫﺎ ﺑـﻞ‬
‫ﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ‪" :‬ﻟﻴﻘ ِ‬
‫ﺍﻟﺮﺟﻞ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺮﺟﻞ ﺃﻳﻀﹰﺎ ﻻ ﻳﺘﺴﻠﹼﻂ ﻋﻠﻰ ﺟﺴﺪﻩ ﺑﻞ ﺍﳌﺮﺃﺓ" )‪١‬ﻛﻮﺭ‪.(٣ :٧‬‬
‫ﻭﻋﻦ ﺍﻟﻌﺸﺮﺓ ﺍﻟﺰﻭﺟﻴﺔ ﺑﻴﻨﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‪" :‬ﺍﻟﺮﺟﺎﻝ ﻗﻮﺍﻣﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﲟﺎ ﻓﻀ‪‬ﻞ ﺍﷲ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻭﲟﺎ‬
‫ﺃﻧﻔﻘﻮﺍ ﻣﻦ ﺃﻣﻮﺍﳍﻢ‪ ...‬ﻭﺍﻟﻼﰐ ﲣﺎﻓﻮﻥ ﻧﺸﻮﺯﻫ ‪‬ﻦ ﻓﻌﻈﻮﻫ ‪‬ﻦ ﻭﺍﻫﺠﺮﻭﻫ ‪‬ﻦ ﰲ ﺍﳌﻀﺎﺟﻊ ﻭﺍﺿﺮﺑﻮﻫ ‪‬ﻦ ﻓﺈﻥ ﺃﻃﻌﻨﻜﻢ ﻓﻼ ﺗﺒﻐﻮﺍ‬
‫ﻼ" )ﻧﺴﺎﺀ‪ .(٣٤‬ﺑﻴﻨﻤﺎ ﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ ﺗﻘﻮﻝ‪" :‬ﺃﺭﻳﺪ ﺃﻥ ﺗﻌﻠﻤﻮﺍ ﺃﻥ ﺭﺃﺱ ﻛ ﹼﻞ ﺭﺟ ٍﻞ ﻫـﻮ ﺍﳌﺴـﻴﺢ ﻭﺃ ﹼﻥ ﺭﺃﺱ‬ ‫ﻋﻠﻴﻬ ‪‬ﻦ ﺳﺒﻴ ﹰ‬
‫ﺐ ﺍﻟﺮﺟﻞ ﻻﻣﺮﺃﺗﻪ ﻛﻨﻔﺴﻪ‪" :‬ﹶﺃﱡﻳﻬَـﺎ‬ ‫ﺍﳌﺮﺃﺓ ﻫﻮ ﺍﻟﺮﺟﻞ" )‪١‬ﻛﻮﺭ‪ .(٤ :١١‬ﻣﻦ ﻫﺬﺍ ﺍﳌﺒﺪﺃ ﻳﻨﺘﺞ ﺧﻀﻮﻉ ﺍﳌﺮﺃﺓ ﻟﻠﺮﺟﻞ ﻭﺣ ‪‬‬
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‫ﻀ ‪‬ﻌ َﻦ ِﻟ ِﺮﺟَﺎِﻟ ﹸﻜﻦﱠ ﹶﻛﻤَﺎ ِﻟﻠ ﱠﺮﺏ‪َ ،‬ﻷ ﱠﻥ ﺍﻟ ﱠﺮﺟُ ﹶﻞ ﻫُ َﻮ َﺭﹾﺃﺱُ ﺍﹾﻟ َﻤ ‪‬ﺮﹶﺃ ِﺓ ‪ ...‬ﹶﺃﱡﻳﻬَﺎ ﺍﻟ ‪‬ﺮ َﺟﺎﻝﹸ‪ ،‬ﹶﺃ ِﺣﺒﱡﻮﺍ ِﻧﺴَﺎ َﺀ ﹸﻛ ‪‬ﻢ ﹶﻛﻤَـﺎ ﹶﺃﺣَـ ﱠ‬
‫ﺍﻟ‪‬ﻨﺴَﺎ ُﺀ ﺍ ‪‬ﺧ َ‬
‫ﺍﹾﻟ َﻤﺴِﻴ ُﺢ‬

‫‪ - 1‬ﺩﺭﻭﺯﺓ ‪ :‬ﺳﲑﺓ ﺍﻟﺮﺳﻮﻝ ﺝ‪ ٢‬ﺹ‪.٣٧٧‬‬

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‫ﺾ ﹶﺃ َﺣ ‪‬ﺪ‬
‫ﺤﺒﱡﻮﺍ ِﻧﺴَﺎ َﺀ ُﻫ ‪‬ﻢ ﹶﻛﹶﺄ ‪‬ﺟﺴَﺎ ِﺩ ِﻫ ‪‬ﻢ‪ ....‬ﹶﻓِﺈﻧﱠ ُﻪ ﹶﻟ ‪‬ﻢ ُﻳ‪‬ﺒ ِﻐ ‪‬‬ ‫ﺠﺐُ َﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮﺟَﺎ ِﻝ ﹶﺃ ﹾﻥ ُﻳ ِ‬ ‫ﺴﻪُ َﻷ ‪‬ﺟِﻠﻬَﺎ ‪َ ....‬ﻳ ِ‬
‫ﺴ ﹶﺔ َﻭﹶﺃ ‪‬ﺳﹶﻠ َﻢ َﻧ ﹾﻔ َ‬ ‫ﹶﺃﻳ‪‬ﻀﹰﺎ ﺍﹾﻟ ﹶﻜﻨِﻴ َ‬
‫ﺴﻪِ‪َ ،‬ﻭﹶﺃﻣﱠـﺎ ﺍﹾﻟﻤَـ ‪‬ﺮﹶﺃﺓﹸ‬ ‫ﺐ ﹸﻛﻞﱡ ﻭَﺍ ِﺣ ٍﺪ ﺍ ‪‬ﻣ َﺮﹶﺃَﺗﻪُ َﻫ ﹶﻜﺬﹶﺍ ﹶﻛَﻨ ﹾﻔ ِ‬‫ﺤ ﱠ‬ ‫ﺴ ِﺔ‪ ....‬ﹶﻓ ﹾﻠﻴُ ِ‬
‫ﺏ ﹶﺃﻳ‪‬ﻀﹰﺎ ِﻟ ﹾﻠ ﹶﻜﻨِﻴ َ‬
‫ﺴ َﺪﻩُ ﹶﻗﻂﱡ َﺑ ﹾﻞ َﻳﻘﹸﻮُﺗ ُﻪ َﻭُﻳ َﺮﺑ‪‬ﻴﻪِ‪ ،‬ﹶﻛﻤَﺎ ﺍﻟ ﱠﺮ ﱡ‬ ‫َﺟ َ‬
‫ﺐ َﺭ ُﺟﹶﻠﻬَﺎ " )ﺃﻓﺴﺲ‪.(٣٣-٢٢ :٥‬‬ ‫ﹶﻓ ﹾﻠَﺘ َﻬ ‪‬‬
‫ﻭﻋﻦ ﺣﺸﻤﺔ ﺍﻟﻨﺴﺎﺀ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻭﻗﻞ ﻟﻠﻤﺆﻣﻨﺎﺕ ﻳﻐﻀﻀﻦ ﻣﻦ ﺃﺑﺼﺎﺭﻫﻦ‪ ،‬ﻭﳛﻔﻈﻦ ﻓﺮﻭﺟﻬ ‪‬ﻦ ﻭﻻ ﻳﺒـﺪﻳﻦ‬
‫ﻚ ﺍﹾﻟ َﻌﺠَﺎِﺋﺰُ ﻓِﻲ ِﺳ َﲑ ٍﺓ َﺗﻠِﻴ ُﻖ ﺑِﺎﹾﻟ ﹶﻘﺪَﺍﺳَـﺔِ‪ ،‬ﹶﻏﻴ‪‬ـ َﺮ ﺛﹶﺎِﻟﺒَـﺎﺕٍ‪ ،‬ﹶﻏﻴ‪‬ـ َﺮ‬ ‫ﺯﻳﻨﺘﻬ ‪‬ﻦ" )ﻧﻮﺭ‪ (٣١-٢٧‬ﻭﺗﻘﻮﻝ ﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ‪ " :‬ﹶﻛ ﹶﺬِﻟ َ‬
‫ﺤِﺒ‪‬ﺒ َﻦ ﹶﺃ ‪‬ﻭ ﹶﻻ َﺩ ُﻫﻦﱠ‪،‬‬
‫ﺕ ِﻟ ِﺮﺟَﺎِﻟ ِﻬ ﱠﻦ َﻭﻳُ ‪‬‬
‫ﺤﺒﱠﺎ ٍ‬
‫ﺕ ﹶﺃ ﹾﻥ َﻳ ﹸﻜﻦﱠ ُﻣ ِ‬
‫ﺤ َﺪﺛﹶﺎ ِ‬
‫ﺤ َﻦ ﺍﹾﻟ َ‬
‫ﺼ‪‬‬
‫ﻼﺡَ‪ِ ،‬ﻟ ﹶﻜ ‪‬ﻲ َﻳ‪‬ﻨ َ‬
‫ﺼﹶ‬
‫ﺕ ﺍﻟ ﱠ‬
‫ﺨ ‪‬ﻤ ِﺮ ﺍﹾﻟ ﹶﻜِﺜﲑِ‪ُ ،‬ﻣ َﻌﱢﻠﻤَﺎ ٍ‬
‫ﺕ ِﻟ ﹾﻠ َ‬
‫ﺴَﺘ ‪‬ﻌَﺒﺪَﺍ ٍ‬
‫ُﻣ ‪‬‬
‫ﷲ‪" .‬‬
‫ﻑ َﻋﻠﹶـﻰ ﹶﻛِﻠﻤَـ ِﺔ ﺍ ِ‬
‫ﺕ ِﻟ ِﺮﺟَﺎِﻟ ِﻬﻦﱠ‪ِ ،‬ﻟﻜﹶـ ‪‬ﻲ ﹶﻻ ُﻳﺠَـ ﱠﺪ َ‬
‫ﺿﻌَﺎ ٍ‬
‫ﺕ ُﺑﻴُﻮَﺗ ُﻬﻦﱠ‪ ،‬ﺻَﺎِﻟﺤَﺎﺕٍ‪ ،‬ﺧَﺎ ِ‬
‫ﻼ ِﺯﻣَﺎ ٍ‬
‫ﻼﺕٍ‪َ ،‬ﻋﻔِﻴﻔﹶﺎﺕٍ‪ُ ،‬ﻣ ﹶ‬
‫ُﻣَﺘ َﻌ ﱢﻘ ﹶ‬
‫)ﺗﻴﻄﺲ‪.(٥-٣ :٢‬‬
‫*‬ ‫*‬ ‫*‬
‫ﻫﺬﺍ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ ﻣﻦ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﳒﻴﻠﻲ‪ .‬ﻳﻜﻔﻲ ﻟﺮ ‪‬ﺩ ‪‬ﻤﺔ ﺍﻟﻌﺼﺮ ﺃﻧﻪ "ﻻ ﺗﺸـﺮﻳﻊ ﰲ ﺍﻹﳒﻴـﻞ"‪.‬‬
‫ﻭﳓﻦ ﻧﻜﺘﻔﻲ ﺑﺘﺼﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻨﻬﺎﺋﻲ‪" :‬ﻟﻜ ﹼﻞ ﺟﻌﻠﻨﺎ ﻣﻨﻜﻢ ﺷﺮﻋ ﹰﺔ ﻭﻣﻨﻬﺎﺟﹰﺎ‪ .‬ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﳉﻌﻠﻜﻢ ﺃﻣ ﹰﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻟﻜﻦ‬
‫ﻟﻴﺒﻠﻮﻛﻢ ﰲ ﻣﺎ ﺁﺗﺎﻛﻢ ﻓﺎﺳﺘﺒﻘﻮﺍ ﺍﳋﲑﺍﺕ ﺇﱃ ﺍﷲ ﻣﺮﺟﻌﻜﻢ ﲨﻴﻌﹰﺎ" )ﻣﺎﺋﺪﺓ‪ .(٥١‬ﻭﻫﺬﺍ ﺍﻟﺴﺒﺎﻕ ﰲ ﺍﳋﲑﺍﺕ ﳓﻮ ﺍﷲ ﺑـﲔ‬
‫ﺷﺮﺍﺋﻊ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﳚﻌﻠﻪ ﺍﻹﳒﻴﻞ ﻫﺪﻑ ﺍﻟﺘﺸﺮﻳﻊ ﺍﳌﺜﺎﱄ‪" :‬ﻛﻮﻧﻮﺍ ﻛﺎﻣﻠﲔ ﻛﻤﺎ ﺃ ﹼﻥ ﺃﺑﺎﻛﻢ ﺍﻟﺴﻤﺎﻭﻱ ﻫـﻮ‬
‫ﻛﺎﻣﻞ" )ﻣﱴ‪.(٤٨ :٥‬‬

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‫ﺻﻼﺓ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‬
‫ﴰﻊ ‪ -‬ﺃﺑﺎﻧﺎ ‪ -‬ﺍﻟﻔﺎﲢﺔ‬

‫"ﺃﻣﺎ ﺃﻧﺘﻢ ﻓﺼﻠﻮﺍ ﻫﻜﺬﺍ"‬

‫)ﺇﳒﻴﻞ ﻣﱴ‪(٩ :٥‬‬
‫ﺍﻟﺼﻼﺓ ﻫﻲ ﺭﻭﺡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻘﻴﻢ ﺑﺪﻭﻧﻪ‪ .‬ﻭﻻ ﺧﲑ ﰲ ﺩﻳﻦ ﻻ ﺻﻼﺓ ﻓﻴﻪ‪ ،‬ﻭﻻ ﺧـﲑ‬
‫ﰲ ﺗﻘﻮﻯ ﻻ ﺗﻘﻮﻡ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ .‬ﻷ ﹼﻥ ﺍﻟﺼﻼﺓ ﻫﻲ ﺻﻠﺔ ﺍﻟﻮﺻﻞ ﺑﲔ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ‪ ،‬ﺎ ﻳﺮﺗﻔﻊ ﺍﳌﺨﻠﻮﻕ ﺇﱃ ﺍﳋـﺎﻟﻖ‪،‬‬
‫ﻼ ﺇﱃ ﺍﻟﻌﻘـﻞ‬‫ﻭ‪‬ﺎ ﻳﺘﻨﺎﺯﻝ ﺍﳋﺎﻟﻖ ﻭﻳﻨـﺰﻝ ﺇﱃ ﻋﺒﺪﻩ‪ .‬ﺍﻟﺼﻼﺓ ﻫﻲ ﻟﻘﺎﺀ ﺍﷲ‪ ،‬ﻭﻣﻨﺎﺟﺎﺗﻪ ﺭﻭﺣﹰﺎ ﺇﱃ ﺍﻟﺮﻭﺡ ﺍﻟﻜﻠﻲ‪ ،‬ﻭﻋﻘـ ﹰ‬
‫ﺍﻟﺸﺎﻣﻞ ﺍﻟﻼﹼﻣﺘﻨﺎﻫﻲ‪ ،‬ﻭﻗﻠﺒﹰﺎ ﺇﱃ ﺍﻟﻘﻠﺐ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻼﹼﳏﺪﻭﺩ‪ .‬ﺍﻟﺼﻼﺓ ﻫﻲ ﺍﳊﻀﻮﺭ ﲝﻀﺮﺓ ﺍﷲ‪ ،‬ﻭﺍﻻﺗ‪‬ﺤﺎﺩ ﺑﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﳊﻴﺎﺓ‬
‫ﻓﻴﻪ ﻭﺑﻪ ﻭﻣﻌﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻟﺘﻼﺷﻲ ﻓﻴﻤﻦ ﻫﻮ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻜﻤﺎﻝ ﻭﺍﳉﻤﺎﻝ‪.‬‬
‫ﻭﰲ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻺﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺣﺠ‪‬ﺔ ﺍﻹﺳﻼﻡ ﻣﻄﻠﻊ ﺭﺍﺋﻊ ﻳﻔﺘﺢ ﺑﻪ ﺩﺭﺱ ﺍﻟﺼﻼﺓ‪" :‬ﺃﻣﺎ ﺑﻌـﺪ‬
‫ﻓﺈﻥ ﺍﻟﺼﻼﺓ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻋﺼﺎﻡ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺭﺃﺱ ﺍﻟﻘﺮﺑﺎﺕ ﻭﻏﺮ‪‬ﺓ ﺍﻟﻄﺎﻋﺎﺕ‪ ..‬ﻭﻗﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ :‬ﺍﻟﺼﻼﺓ ﻋﻤﺎﺩ‬
‫ﺍﻟﺪﻳﻦ ﻓﻤﻦ ﺗﺮﻛﻬﺎ ﻓﻘﺪ ﻫﺪﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻭﺳﺌﻞ ﺹ‪ .‬ﺃﻱ ﺍﻷﻋﻤﺎﻝ ﺃﻓﻀﻞ؟ ﻓﻘﺎﻝ‪ :‬ﺍﻟﺼﻼﺓ ﳌﻮﺍﻗﻴﺘﻬﺎ‪ .‬ﻭﻗﺎﻝ ﺹ‪ .‬ﻣﻔﺘﺎﺡ ﺍﳉﻨﺔ‬
‫ﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺷﻲﺀ ﺃﺣ ‪‬‬
‫ﺐ ﺇﻟﻴﻪ ﻣﻨﻬﺎ ﻟﺘﻌﺒ‪‬ﺪ‬ ‫ﺍﻟﺼﻼﺓ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﺍﻓﺘﺮﺽ ﺍﷲ ﻋﻠﻰ ﺧﻠﻘﻪ ﺑﻌﺪ ﺍﻟﺘﻮﺣﻴﺪ ﺃﺣ ‪‬‬
‫ﺑﻪ ﻣﻼﺋﻜﺘﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﺭﺍﻛﻊ‪ ،‬ﻭﻣﻨﻬﻢ ﺳﺎﺟﺪ‪ ،‬ﻭﻣﻨﻬﻢ ﻗﺎﺋﻢ‪ ،‬ﻭﻣﻨﻬﻢ ﻗﺎﻋﺪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺹ‪ .‬ﻣﻦ ﺗﺮﻙ ﺻﻼ ﹰﺓ ﻣﺘﻌﻤ‪‬ﺪﹰﺍ ﻓﻘـﺪ‬
‫ﻛﻔﺮ ﺃﻱ ﻗﺎﺭﺏ ﺃﻥ ﻳﻨﺨﻠﻊ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﳓﻼﻝ ﻋﺮﻭﺗﻪ ﻭﺳﻘﻮﻁ ﻋﻤﺎﺩﻩ‪ ،‬ﻛﻤﺎ ﻳُﻘﺎﻝ ﳌﻦ ﻗﺎﺭﺏ ﺍﻟﺒﻠﺪﺓ ﺃﻧﻪ ﺑﻠﻐﻬﺎ ﻭﺩﺧﻠﻬﺎ‪.‬‬
‫ﻭﻳﺮﻭﻯ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﻳﻨﻈﺮ ﺍﷲ ﻓﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻣﻦ ﻋﻤﻞ ﺍﻟﻌﺒﺪ‪ ،‬ﺍﻟﺼﻼﺓ‪ ...‬ﻭﻗﺎﻝ ﺹ‪ .‬ﺃﺳﻮﺃ ﺍﻟﻨﺎﺱ ﺳﺮﻗﺔ ﺍﻟﺬﻱ ﻳﺴـﺮﻕ‬
‫ﻣﻦ ﺻﻼﺗﻪ‪ ...‬ﻭﻗﺎﻝ ﺹ‪ .‬ﻣﺎ ﺗﻘﺮ‪‬ﺏ ﺍﻟﻌﺒﺪ ﺇﱃ ﺍﷲ ﺑﺸﻲﺀ ﺃﻓﻀﻞ ﻣﻦ ﺳﺠﻮﺩ‪ .‬ﻭﻗﺎﻝ‪ :‬ﻣﺎ ﻣﻦ ﻣﺆﻣﻦ ﻳﺴﺠﺪ‬

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‫ﻂ ﻋﻨﻪ ‪‬ﺎ ﺧﻄﻴﺌﺔ‪ .‬ﻭﻗﺎﻝ ﺃﻥ ﺃﻗـﺮﺏ ﻣـﺎ ﻳﻜـﻮﻥ ﺍﻟﻌﺒـﺪ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﻜـﻮﻥ‬

‫ﷲ ﺳﺠﺪ ﹰﺓ ﺇ ﹼﻻ ﺭﻓﻌﻪ ﺍﷲ ‪‬ﺎ ﺩﺭﺟﺔﹰ‪ ،‬ﻭﺣ ﹼ‬
‫ﺳﺎﺟﺪﹰﺍ)‪."(١‬‬
‫ﻟﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻷﻭﻝ‪ ،‬ﺑﻌﺪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻣﻊ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺍﻟﺼﻼﺓ‪ ،‬ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻗﺪ ﺗﺮﻛﺖ‬
‫ﻟﻨﺎ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻘﺪ‪‬ﺳﺔ ﺻﻼﺓ ﳕﻮﺫﺟﻴﺔ ﻣﺜﺎﻝ ﺍﻟﺪﻳﻦ ﻭﻣﻌﲎ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﳏﻮﺭ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺟﻮﻫﺮ ﺍﻟﺘﻨـﺰﻳﻞ ﺍﻟﺬﻱ ﻓﻴﻬـﺎ‪:‬‬
‫ﻓﻠﻨﺪﺭﺳﻬﺎ ﻭﻧﻘﺎﺭﻥ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻟﻌﻠﻤﻨﺎ ﻭﺣﻴﺎﺗﻨﺎ‪.‬‬
‫‪ -١‬ﺻﻼﺓ ﺍﻟﺘﻮﺭﺍﺓ‪" :‬ﺍﲰﻊ ﻳﺎ ﺇﺳﺮﺍﺋﻴﻞ" )ﺗﺚ‪(٤ :٦‬‬
‫ﺗﺬﻛﺮ ﺍﻟﺘﻮﺭﺍﺓ ﻣﺮﺍﺭﹰﺍ ﻋﺪﻳﺪﺓ ﻇﻬﻮﺭ ﺍﷲ ﳌﻮﺳﻰ ﰲ ﺳﻴﻨﺎﺀ‪ ،‬ﻭﺗﺮﺩﺩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺸﺮ ﺍﻟﱵ ﺗﻠﻘﹼﺎﻫـﺎ ﻋﻠـﻰ ﺍﳉﺒـﻞ‬
‫ﺍﳌﻘﺪ‪‬ﺱ‪.‬‬
‫"ﺑﻜﹼﺮ ﻣﻮﺳﻰ ﰲ ﺍﻟﻐﺪﺍﺓ ﻭﺻﻌﺪ ﺇﱃ ﺟﺒﻞ ﺳﻴﻨﺎﺀ ﻛﻤﺎ ﺃﻣﺮﻩ ﺍﷲ‪ .‬ﻓﻬﺒﻂ ﺍﷲ ﰲ ﺍﻟﻐﻤﺎﻡ ﻭﻭﻗﻒ ﻋﻨﺪﻩ ﻫﻨﺎﻙ ﻭﻧﺎﺩﻯ‬
‫)ﻣﻮﺳﻰ( ﺑﺎﺳﻢ ﺍﷲ‪ .‬ﻭﻣ ‪‬ﺮ ﺍﷲ ﻗﺪ‪‬ﺍﻣﻪ ﻭﻧﺎﺩﻯ‪" :‬ﺍﻟﻜﺎﺋﻦ! ﺍﻟﻜﺎﺋﻦ! ﺍﻹﻟﻪ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺮﺣﻴﻢ)‪ !" (٢‬ﻃﻮﻳﻞ ﺍﻷﻧﺎﺓ ﻛﺜﲑ ﺍﳌـﺮﺍﺣﻢ‬
‫ﻭﺍﻟﻮﻓﺎﺀ‪ ...‬ﻓﺄﺳﺮﻉ ﻣﻮﺳﻰ ﻭﺧ ‪‬ﺮ ﺇﱃ ﺍﻷﺭﺽ ﺳﺎﺟﺪﹰﺍ" )ﺧﺮﻭﺝ‪ .(٦ :٣٤‬ﻭﻧﻘﻞ ﺇﱃ ﺍﻟﺸﻌﺐ ﻣﺎ ﺭﺁﻩ ﻣﻦ ﺍﳊﻀﺮﺓ ﺍﻹﳍﻴـﺔ‬
‫ﻋﻠﻰ ﺍﳉﺒﻞ‪" :‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﻟﺮﺳﻮﻡ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﱵ ﺃﻣﺮﱐ ﺍﷲ ﺇﳍﻜﻢ ﺃﻥ ﺃﻋﻠﹼﻤﻜﻢ ﺇﻳﺎﻫﺎ ﻟﺘﻌﻤﻠﻮﺍ ‪‬ﺎ‪ِ .‬ﺇﺳ‪‬ـ َﻤ ‪‬ﻊ ﻳَـﺎ‬
‫ﻚ‪ .‬ﻭَﻟـَﺘﻜﹸ ‪‬ﻦ‬
‫ﻚ َﻭ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﻗﹸ ﱠﻮِﺗ َ‬
‫ﺴ َ‬‫ﻚ َﻭ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ َﻧ ﹾﻔ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ ﹸﻛﻞﱢ ﻗﹶﻠِﺒ َ‬
‫ﺏ ِﺇ ﹶﳍ َ‬
‫ﺐ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺏ ِﺇ ﹸﳍﻨَﺎ َﺭﺏ‪ ‬ﻭَﺍ ِﺣ ‪‬ﺪ )‪ . (٣‬ﹶﻓﺘُ ِ‬
‫ﺤ ﱡ‬ ‫ِﺇ ‪‬ﺳﺮَﺍﺋِﻴ ﹸﻞ‪ :‬ﺍﻟ ﱠﺮ ﱡ‬
‫ﲔ‬
‫ﻚ َﻭﺣِـ َ‬ ‫ﺠِﻠﺲُ ِﻓﻲ َﺑ‪‬ﻴِﺘ َ‬‫ﲔ َﺗ ‪‬‬ ‫ﺼﻬَﺎ ﻋَﻠﻰ ﹶﺃﻭ‪‬ﻻ ِﺩ َﻙ َﻭَﺗﻜﹶﻠ ‪‬ﻢ ِﺑﻬَﺎ ِﺣ َ‬ ‫ﻚ َﻭﹸﻗ ﱠ‬
‫ﻚ ِﺑﻬَﺎ ﺍﻟَﻴ ‪‬ﻮ َﻡ ﻋَﻠﻰ ﻗﹶﻠِﺒ َ‬
‫ﺕ ﺍﻟﺘِﻲ ﹶﺃﻧَﺎ ﺃﹸﻭﺻِﻴ َ‬
‫َﻫ ِﺬ ِﻩ ﺍﻟ ﹶﻜِﻠﻤَﺎ ُ‬
‫ﻚ ﻭَﺍ ﹾﻛُﺘ‪‬ﺒﻬَﺎ ﻋَﻠﻰ ﹶﻗﻮَﺍِﺋ ِﻢ‬
‫ﺐ َﺑ‪‬ﻴ َﻦ َﻋ‪‬ﻴَﻨ‪‬ﻴ َ‬
‫ﲔ َﺗﻘﹸﻮ ُﻡ ﻭَﺍ ‪‬ﺭُﺑ ﹾﻄﻬَﺎ ﻋَﻼ َﻣ ﹰﺔ ﻋَﻠﻰ َﻳ ِﺪ َﻙ ﻭَﻟَﺘ ﹸﻜ ‪‬ﻦ َﻋﺼَﺎِﺋ َ‬
‫ﲔ َﺗﻨَﺎ ُﻡ َﻭ ِﺣ َ‬
‫َﺗ ‪‬ﻤﺸِﻲ ﻓِﻲ ﺍﻟ ﱠﻄﺮِﻳ ِﻖ َﻭ ِﺣ َ‬
‫ﻚ‪) ".‬ﺗﺜﻨﻴﺔ‪ .(٨-٤ :٦‬ﻓﺼﺎﺭ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﺻﻼ ﹰﺓ ﻹﺳﺮﺍﺋﻴﻞ ﻣﺪﻯ ﺃﺟﻴﺎﳍﻢ‪ .‬ﻭﺻﺎﺭﻭﺍ‬ ‫ﻚ َﻭﻋَﻠﻰ ﹶﺃ‪‬ﺑﻮَﺍِﺑ َ‬ ‫ﺏ َﺑ‪‬ﻴِﺘ َ‬
‫ﹶﺃ‪‬ﺑﻮَﺍ ِ‬
‫ﻳﻜﺘﺒﻮﻥ "ﴰﻊ" )ﺍﲰﻊ( ﻋﻠﻰ ﺃﺑﻮﺍ‪‬ﻢ ﻭﻋﺼﺎﺋﺒﻬﻢ ﻋﻘﻴﺪ ﹰﺓ ﻭﺻﻼﺓ‪ .‬ﻭﺗﻠﻜﻤﺎ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺼﻼﺓ ﻗﻴ‪‬ﺪﻫﺎ ﺍﷲ "ﺑﺎﻟﻌﻬﺪ" ﻣﻌﻬـﻢ‪،‬‬
‫ﻭﺟﻌﻞ‬

‫‪ - 1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪ :‬ﺭﺑﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻛﺘﺎﺏ ﺃﺳﺮﺍﺭ ﺍﻟﺼﻼﺓ‪.١٣٣-١٣٠ .‬‬
‫‪ - 2‬ﺭﺍﺟﻊ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻌﻠﻤﻴﺔ‪ ، Bible de Jerusalem 34 :6 :‬ﻭﺭﺍﺟﻊ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻄﻠﻊ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ "ﺍﳊﻤﺪ ﷲ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺮﺣﻴﻢ"‪.‬‬
‫‪ - 3‬ﻗﺎﺑﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‪" :‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ"‪.‬‬

‫‪٣١‬‬
 ‫‪٣٢‬‬

‫ﻂ ﺍﻟﻨﱠﺎ ِﺭ‪َ ١٣ ..‬ﻭﹶﺃ ‪‬ﺧَﺒ َﺮﻛﹸ ‪‬ﻢ ِﺑ َﻌﻬ‪‬ـ ِﺪ ِﻩ ﺍﻟـﺬِﻱ‬

‫ﺏ ِﻣ ‪‬ﻦ َﻭ َﺳ ِ‬
‫ﺷﺮﻭﻁ ﺍﻟﻌﻬﺪ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺸﺮ )‪١٢" (٢٢-١ :٥‬ﹶﻓﻜﹶﻠ َﻤﻜﹸﻢُ ﺍﻟ ﱠﺮ ﱡ‬
‫ﺠ ٍﺮ " )ﺗﺚ‪ .(١٣ :٤‬ﻓﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ ﺍﻟﻨﺎﺣﻴﺔ‬ ‫ﺸ ِﺮ َﻭ ﹶﻛَﺘَﺒﻪُ ﻋَﻠﻰ ﻟ ‪‬ﻮ َﺣ ‪‬ﻲ َﺣ َ‬
‫ﺕ ﺍﻟ َﻌ َ‬
‫ﹶﺃ َﻣ َﺮﻛﹸ ‪‬ﻢ ﹶﺃ ﹾﻥ َﺗ ‪‬ﻌ َﻤﻠﹸﻮﺍ ِﺑ ِﻪ ﺍﻟ ﹶﻜِﻠﻤَﺎ ِ‬
‫ﺍﻟﺴﻠﺒﻴﺔ ﻣﻦ "ﻋﻬﺪ ﺍﻟﺘﻮﺣﻴﺪ" ﻭﳏﺒﺔ ﺍﷲ )ﺗﺚ‪ (٥ :٦‬ﺍﻟﻨﺎﺣﻴﺔ ﺍﻹﳚﺎﺑﻴﺔ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻹﳚﺎﺑﻴﺔ ﻣﻦ ﻋﻘﻴﺪﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭﻋﻬﺪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺻﻼﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻲ ﺍﻟﱵ ﻋﻠﹼﻤﻬﺎ ﺍﳌﺴـﻴﺢ ﻋﻠﻤـﺎﺀ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ‪ -‬ﻭﻗﺪ ﺗﻨﺎﺳﻮﻫﺎ ‪ -‬ﳌﺎ ﺳﺄﻟﻮﻩ‪" :‬ﺃﻱ ﻭﺻﻴﺔ ﻫﻲ ﺃﻭﱃ ﺍﻟﻮﺻﺎﻳﺎ ﲨﻴﻌﺎﹰ؟ ﻓﺄﺟﺎﺏ ﻳﺴﻮﻉ‪ :‬ﺍﻷﻭﱃ ﻫﻲ‪ :‬ﺍﲰـﻊ ﻳـﺎ‬
‫ﺇﺳﺮﺍﺋﻴﻞ‪ :‬ﺍﻟﻜﺎﺋﻦ ﺇﳍﻨﺎ ﻫﻮ ﺍﷲ ﻭﺍﺣﺪ‪ :‬ﻓﺄﺣﺒﺐ ﺍﷲ ﺇﳍﻚ ﺑﻜ ﹼﻞ ﻗﻠﺒﻚ ﻭﻛ ﹼﻞ ﻧﻔﺴﻚ ﻭﻛ ﹼﻞ ﺫﻫﻨﻚ ﻭﻛـ ﹼﻞ ﻗﻮ‪‬ﺗـﻚ )ﻭﺯﺍﺩ‬
‫ﻋﻠﻴﻬﺎ ﻣﺎ ﲤﻴ‪‬ﺰ ﺷﺮﻳﻌﺔ ﺍﻹﳒﻴﻞ( ﻭﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ ﻫﺬﻩ‪ :‬ﺃﺣﺒﺐ ﻗﺮﻳﺒﻚ ﻛﻨﻔﺴﻚ‪ .‬ﻭﻟﻴﺲ ﻣﻦ ﻭﺻﻴ ٍﺔ ﺃﺧﺮﻯ ﺃﻋﻈﻢ ﻣﻦ ﻫـﺎﺗﲔ"‬
‫)ﻣﺮﻗﺲ‪.(٢٨ :١٢‬‬
‫ﻭﻇ ﹼﻞ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻘﻴﺪ ﹰﺓ ﻭﻋﻬﺪﹰﺍ ﻭﺻﻼ ﹰﺓ ‪ -‬ﻣﻮﺿﻮﻉ ﻓﺨ ٍﺮ ﺩﺍﺋﻢ ﻣﻨﺬ ﻣﻮﺳﻰ ﺇﱃ ﺍﳌﺴﻴﺢ‪ " .‬ﻓﹶﺎ ‪‬ﺳﺄﹶﻝ َﻋ ِﻦ ﺍ َﻷﻳﱠﺎ ِﻡ‬
‫ﺴﻤَﺎ ِﺀ ﺇِﱃ ﹶﺃ ﹾﻗﺼَـﺎِﺋﻬَﺎ‪ .‬ﻫَـﻞ‬ ‫ﺽ َﻭ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻗﺼَﺎ ِﺀ ﺍﻟ ﱠ‬‫ﷲ ﻓِﻴ ِﻪ ﺍ ِﻹ‪‬ﻧﺴَﺎ ﹶﻥ ﻋَﻠﻰ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﻚ ِﻣ َﻦ ﺍﻟَﻴ ‪‬ﻮ ِﻡ ﺍﻟﺬِﻱ ﺧَﻠ َﻖ ﺍ ُ‬ ‫ﺖ ﹶﻗﺒ‪‬ﻠ َ‬ ‫ﺍﻷُﻭﱃ ﺍﻟﺘِﻲ ﻛﹶﺎَﻧ ‪‬‬
‫ﺖ‬
‫ﻂ ﺍﻟﻨﱠﺎ ِﺭ ﹶﻛﻤَﺎ ﺳَـ ِﻤ ‪‬ﻌ َ‬ ‫ﷲ َﻳَﺘﻜﹶﻠ ُﻢ ِﻣ ‪‬ﻦ َﻭ َﺳ ِ‬ ‫ﺕﺍِ‬ ‫ﺻ ‪‬ﻮ َ‬‫ﺐ َ‬ ‫َﺟﺮَﻯ ِﻣﹾﺜﻞﹸ َﻫﺬﹶﺍ ﺍ َﻷ ‪‬ﻣ ِﺮ ﺍﻟ َﻌﻈِﻴ ِﻢ ﹶﺃ ‪‬ﻭ ﻫَﻞ ﺳُ ِﻤ َﻊ َﻧ ِﻈ ُﲑﻩُ؟ ﻫَﻞ َﺳ ِﻤ َﻊ َﺷ ‪‬ﻌ ‪‬‬
‫ﺏ َﻭَﻳ ٍﺪ‬
‫ﺐ َﻭ َﺣ ‪‬ﺮ ٍ‬‫ﺕ َﻭ َﻋﺠَﺎِﺋ َ‬ ‫ﺏ ﻭَﺁﻳَﺎ ٍ‬ ‫ﺐ ِﺑَﺘﺠَﺎ ِﺭ َ‬ ‫ﻂ َﺷ ‪‬ﻌ ٍ‬‫ﺴ ِﻪ َﺷﻌ‪‬ﺒﹰﺎ ِﻣ ‪‬ﻦ َﻭ َﺳ ِ‬
‫ﷲ ﹶﺃ ﹾﻥ َﻳ ﹾﺄِﺗ َﻲ َﻭَﻳ ﹾﺄﺧُ ﹶﺬ ِﻟَﻨ ﹾﻔ ِ‬
‫ﻉﺍُ‬ ‫ﺖ َﻭﻋَﺎﺵَ؟ ﹶﺃ ‪‬ﻭ ﻫَﻞ َﺷ َﺮ َ‬ ‫ﹶﺃ‪‬ﻧ َ‬
‫ﺖ‬‫ﻚ ﹶﻗ ‪‬ﺪ ﹸﺃﺭِﻳـ َ‬ ‫ﺼ َﺮ ﹶﺃﻣَﺎ َﻡ ﹶﺃ ‪‬ﻋُﻴِﻨ ﹸﻜﻢ‪‬؟ ِﺇﱠﻧ َ‬
‫ﺏ ِﺇﳍﹸﻜﹸ ‪‬ﻢ ﻓِﻲ ِﻣ ‪‬‬ ‫ﻑ َﻋﻈِﻴ َﻤ ٍﺔ ِﻣﺜﹾﻞ ﹸﻛﻞﱢ ﻣَﺎ ﹶﻓﻌَﻞ ﻟ ﹸﻜ ُﻢ ﺍﻟ ﱠﺮ ﱡ‬ ‫ﻉ َﺭﻓِﻴ َﻌ ٍﺔ َﻭ َﻣﺨَﺎ ِﻭ َ‬
‫َﺷﺪِﻳ َﺪ ٍﺓ َﻭ ِﺫﺭَﺍ ٍ‬
‫ﺏ ِﺇﳍِـﻲ ِﻟَﺘ ‪‬ﻌ َﻤﻠﹸـﻮﺍ‬ ‫ﺾ َﻭﹶﺃ ‪‬ﺣﻜﹶﺎﻣﹰﺎ ﹶﻛﻤَﺎ ﹶﺃ َﻣ َﺮﻧِﻲ ﺍﻟ ﱠﺮ ﱡ‬‫ﺲ ﺁ َﺧ َﺮ ِﺳﻮَﺍ ُﻩ‪ ...‬ﹸﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ‪ .‬ﹶﻗ ‪‬ﺪ ﻋَﻠ ‪‬ﻤُﺘ ﹸﻜ ‪‬ﻢ ﹶﻓﺮَﺍِﺋ َ‬ ‫ﺏ ﻫُ َﻮ ﺍﻹِﻟ ُﻪ‪ .‬ﻟ‪‬ﻴ َ‬‫ِﻟَﺘﻌ‪‬ﻠ َﻢ ﹶﺃﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬
‫ﻚ ِﺣ ﹾﻜ َﻤﺘُﻜﹸ ‪‬ﻢ َﻭِﻓ ﹾﻄَﻨﺘُﻜﹸ ‪‬ﻢ ﹶﺃﻣَﺎ َﻡ ﹶﺃﻋ‪‬ـﻴُ ِﻦ‬‫ﺽ ﺍﻟﺘِﻲ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﺩَﺍ ِﺧﻠﹸﻮ ﹶﻥ ﺇِﻟ‪‬ﻴﻬَﺎ ِﻟَﺘ ‪‬ﻤَﺘِﻠﻜﹸﻮﻫَﺎ‪ .‬ﻓﹶﺎ ‪‬ﺣ ﹶﻔﻈﹸﻮﺍ ﻭَﺍ ‪‬ﻋ َﻤﻠﹸﻮﺍ‪َ .‬ﻷﻥﱠ ﹶﺫِﻟ َ‬
‫َﻫ ﹶﻜﺬﹶﺍ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻱ‬
‫ﺐ َﺣﻜِﻴ ‪‬ﻢ َﻭﹶﻓ ِﻄ ‪‬ﻦ‪َ .‬ﻷﻧﱠـ ُﻪ ﹶﺃ ﱡ‬ ‫ﺐ ﺍﻟ َﻌﻈِﻴ ُﻢ ِﺇﱠﻧﻤَﺎ ﻫُ َﻮ َﺷ ‪‬ﻌ ‪‬‬
‫ﺾ ﹶﻓَﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ‪َ :‬ﻫﺬﹶﺍ ﺍﻟﺸﱠ ‪‬ﻌ ُ‬ ‫ﺴ َﻤﻌُﻮ ﹶﻥ ﻛﹸﻞ َﻫ ِﺬ ِﻩ ﺍﻟ ﹶﻔﺮَﺍِﺋ ِ‬ ‫ﺏ ﺍﻟﺬِﻳ َﻦ َﻳ ‪‬‬‫ﺸﻌُﻮ ِ‬ ‫ﺍﻟ ﱡ‬
‫ﺐ ﻫُ َﻮ َﻋﻈِﻴ ‪‬ﻢ ﻟ ُﻪ ﹶﻓﺮَﺍِﺋﺾُ َﻭﹶﺃ ‪‬ﺣﻜﹶﺎ ‪‬ﻡ ﻋَﺎﺩِﻟ ﹲﺔ‬
‫ﻱ َﺷ ‪‬ﻌ ٍ‬‫ﺏ ِﺇ ِﳍﻨَﺎ ﻓِﻲ ﹸﻛﻞﱢ ﹶﺃ ‪‬ﺩ ِﻋَﻴِﺘﻨَﺎ ﺇِﻟ‪‬ﻴﻪِ؟ َﻭﹶﺃ ﱡ‬
‫ﺐ ﻫُ َﻮ َﻋﻈِﻴ ‪‬ﻢ ﻟ ُﻪ ﺁِﻟ َﻬ ﹲﺔ ﹶﻗﺮِﻳَﺒ ﹲﺔ ِﻣ‪‬ﻨﻪُ ﻛﹶﺎﻟ ﱠﺮ ‪‬‬ ‫َﺷ ‪‬ﻌ ٍ‬
‫ﺏ ﻫُ َﻮ ﺍﻹِﻟ ُﻪ ﻓِﻲ ﺍﻟﺴﱠـﻤَﺎ ِﺀ‬ ‫ﻚ ﹶﺃﻥﱠ ﺍﻟ ﱠﺮ ﱠ‬ ‫ﺿ ‪‬ﻊ ﹶﺃﻣَﺎ َﻣﻜﹸﻢُ ﺍﻟَﻴ ‪‬ﻮﻡَ؟ ‪ ...‬ﻓﹶﺎﻋ‪‬ﻠ ِﻢ ﺍﻟَﻴ ‪‬ﻮ َﻡ َﻭ َﺭ ‪‬ﺩ ‪‬ﺩ ﻓِﻲ ﻗﹶﻠِﺒ َ‬
‫ﺸﺮِﻳ َﻌ ِﺔ ﺍﻟﺘِﻲ ﹶﺃﻧَﺎ ﻭَﺍ ِ‬ ‫ِﻣﹾﺜﻞﹸ ﹸﻛﻞﱢ َﻫ ِﺬ ِﻩ ﺍﻟ ﱠ‬
‫ﺲ ِﺳﻮَﺍ ُﻩ‪) ".‬ﺗﺚ‪ ٥ :٤‬ﻭ‪ ٣٣‬ﻭ‪.(٣٩‬‬ ‫ﺽ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ﹶﻔﻞﹸ‪ .‬ﻟ‪‬ﻴ َ‬ ‫ِﻣ ‪‬ﻦ ﹶﻓ ‪‬ﻮﻕُ َﻭﻋَﻠﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻭﺗﺮﺩﺩﺕ ﺻﻼﺓ "ﴰﻊ" ﰲ ﺳﻔﺮ ﺍﳌﺰﺍﻣﲑ‪ ،‬ﻭﻗﺮﻧﻮﺍ ﻓﻴﻬﺎ ﺍﳊﻤﺪ ﷲ ﺇﱃ ﺍﻟﺪ‪‬ﻋﺎﺀ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ ﻭﻃﻠﺐ ﺍﻟﺜﺄﺭ ﻣﻨـﻬﻢ‪:‬‬
‫ﷲ ِﺇﻟﹶـﻰ‬‫ﺻ ﹶﻎ ﻳَﺎ ﺍ ُ‬ ‫"ﺍﻟﻠﻬ ‪‬ﻢ ﺍﲰﻊ ﺻﻼﰐ ﻭﺍﺻ ِﻎ ﻷﻗﻮﺍﻝ ﻓﻤﻲ‪ :‬ﻷﻥ ﻏﺮﺑﺎﺀ ﻗﺪ ﻗﺎﻣﻮﺍ ﻋﻠ ‪‬ﻲ‪ ..‬ﲝﻘﹼﻚ ﺍﺳﺘﺄﺻﻠﻬﻢ" )ﻣﺰ‪ِ" . (٣٥‬ﺍ ‪‬‬
‫ﺕ ﺍﹾﻟ َﻌ ُﺪﻭ‪ِ ‬ﻣ ‪‬ﻦ ِﻗﺒَـ ِﻞ‬
‫ﺻ ‪‬ﻮ ِ‬
‫ﺿ ﹶﻄ ِﺮﺏُ ِﻣ ‪‬ﻦ َ‬
‫ﺤﱠﻴﺮُ ﻓِﻲ ﹸﻛ ‪‬ﺮَﺑﺘِﻲ َﻭﹶﺃ ‪‬‬
‫ﺐ ﻟِﻲ‪ .‬ﹶﺃَﺗ َ‬
‫ﺠ ‪‬‬
‫ﻀ ﱡﺮﻋِﻲ‪ .‬ﺍ ‪‬ﺳَﺘ ِﻤ ‪‬ﻊ ﻟِﻲ ﻭَﺍ ‪‬ﺳَﺘ ِ‬
‫ﺽ َﻋ ‪‬ﻦ َﺗ َ‬
‫ﻼﺗِﻲ َﻭ ﹶﻻ َﺗَﺘﻐَﺎ َ‬‫ﺻﹶ‬ ‫َ‬
‫ﺸﺮ‪‬ﻳ ِﺮ‪....‬‬ ‫ﻇﹸ ﹾﻠ ِﻢ ﺍﻟ ‪‬‬

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‫ﺤ ِﺪﺭُﻭﺍ ِﺇﻟﹶﻰ ﺍﹾﻟﻬَﺎ ِﻭَﻳ ِﺔ ﹶﺃ ‪‬ﺣﻴَﺎ ًﺀ َﻷﻥﱠ ﻓِﻲ َﻣﺴَﺎ ِﻛِﻨ ِﻬ ‪‬ﻢ ﻓِﻲ َﻭ َﺳ ِﻄ ِﻬ ‪‬ﻢ ﺷُﺮُﻭﺭﹰﺍ " )ﻣﺰ‪.(١،١٥ :٥٤‬‬
‫ﺕ‪ِ .‬ﻟَﻴ‪‬ﻨ َ‬
‫‪ِ١٥‬ﻟَﻴ‪‬ﺒ َﻐ‪‬ﺘﻬُ ُﻢ ﺍﹾﻟ َﻤ ‪‬ﻮ ُ‬
‫ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﺻﻼﺓ ﺇﺳﺮﺍﺋﻴﻞ ﻣﺰﳚﹰﺎ ﻣﻦ ﺗﻮﺣﻴﺪ‪ ،‬ﻭﺩﻋﺎ ًﺀ ﰲ ﺍﻟﻀﻴﻖ‪ ،‬ﻭﻣﻦ ﲪ ٍﺪ ﻭﻭﻋﻴﺪ‪.‬‬
‫ﻭﺍﻧﺘﻘﻠﺖ ﺑﺘﻔﻜﲑﻫﺎ ﻭﺗﻌﺎﺑﲑﻫﺎ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫‪ -٢‬ﺻﻼﺓ ﺍﻟﻘﺮﺁﻥ ‪ :‬ﺍﻟﻔﺎﲢﺔ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‬
‫ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﺇﻳ‪‬ﺎﻙ ﻧﻌﺒﺪ ﻭﺇﻳ‪‬ﺎﻙ ﻧﺴﺘﻌﲔ‬
‫ﺍﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‬
‫ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻬﻢ‬
‫ﻏﲑ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﻻ ﺍﻟﻀ‪‬ﺎﻟﹼﲔ‪.‬‬
‫ﺍﻟﻔﺎﲢﺔ ﻫﻲ ﺻﻼﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﱵ ﻳﺘﻠﻮﻫﺎ ﺍﳌﺴﻠﻤﻮﻥ ﻛ ﹼﻞ ﻳﻮﻡ ﰲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ .‬ﻭﳍﺎ ﺍﳌﻘﺎﻡ ﺍﻷﲰﻰ ﰲ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﱯ ﺍﻟﻌﺮﰊ‪" :‬ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎﻙ ﺳﺒﻌﹰﺎ ﻣﻦ ﺍﳌﺜﺎﱐ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ" )ﺣﺠـﺮ‪ .(٨٧‬ﻭﰲ ﺍﳊـﺪﻳﺚ ﺃﻬﻧـﺎ ﺃﻡ‬ ‫ﱳ ﺍﷲ ﻋﻠﻰ ﺍﻟﻨ ‪‬‬
‫‪‬ﺎ ﺍﻣ ‪‬‬
‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﺟﺎﺀ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪" :‬ﺃ ‪‬ﻡ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ" ﻛﺄﻬﻧﺎ ﺗﻌﺪﻝ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻗﺎﻝ ﺍﻟﺼـﱪﻱ‪:‬‬
‫"ﺻ ‪‬ﺢ ﺍﳋﱪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺹ‪ .‬ﻗﺎﻝ‪ :‬ﻫﻲ ﺃ ‪‬ﻡ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻲ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻲ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ" ﺗﺜﲎ ﰲ ﻛ ﹼﻞ ﻗـﺮﺍﺀ ٍﺓ ﻭﰲ‬
‫ﻛ ﹼﻞ ﺻﻼﺓ‪ .‬ﻭﻧﻘﻞ ﺍﻟﻮﺍﺣﺪﻱ ﻭﺍﻟﺜﻌﻠﱯ ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ‪" :‬ﻧـﺰﻟﺖ ﻣﻦ ﻛﻨـﺰ ﲢﺖ ﺍﻟﻌـﺮﺵ")‪. (١‬‬
‫ﻭﻧﻘﻞ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻗﺎﻝ ﻷﰊ‪" :‬ﺃﻻ ﺃﺧﱪﻙ ﺑﺴﻮﺭﺓ ﱂ ﻳﻨـﺰﻝ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴـﻞ ﻭﺍﻟﻘـﺮﺁﻥ‬
‫ﻣﺜﻠﻬﺎ! ﻗﻠﺖ ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺇﻬﻧﺎ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺃﻭﺗﻴﺘﻪ" )‪ .(٢‬ﻭﻗﺪ ﳋﹼـﺺ‬
‫ﺍﺑﻦ ﺍﻟﻘﻴ‪‬ﻢ ﻓﻀﺎﺋﻠﻬﺎ ﺑﻘﻮﻟﻪ "ﰲ ﺣﺪﻳﺚ ﺍﻟﺮﻗﻴﺔ ﺑﺎﻟﻔﺎﲢﺔ‪ :‬ﺇﺫﺍ ﺛﺒﺖ ﺃﻥ ﻟﺒﻌﺾ ﺍﻟﻜﻼﻡ ﺧﻮﺍﺹ ﻭﻣﻨﺎﻓﻊ ﻓﻤﺎ‬

‫‪ - 1‬ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ ‪.١٢ :١‬‬

‫‪ - 2‬ﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻱ ‪.٥‬‬

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‫ﺏ ﺍﻟﻌﺎﳌﲔ ﰒ ﺑﺎﻟﻔﺎﲢﺔ ﺍﻟﱵ ﱂ ﻳﻨـﺰﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻏﲑﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﻣﺜﻠﻬﺎ ﻟﺘﻀـﻤﻴﻨﻬﺎ ﲨﻴـﻊ ﻣﻌـﺎﱐ‬ ‫ﺍﻟﻈﻦ ﺑﻜﻼﻡ ﺭ ‪‬‬
‫ﺏ‬
‫ﺍﻟﻜﺘﺎﺏ‪ .‬ﻓﻘﺪ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺫﻛﺮ ﺃﺻﻮﻝ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﳎﺎﻣﻌﻬﺎ؛ ﻭﺇﺛﺒﺎﺕ ﺍﳌﻌﺎﺩ ﻭﺫﻛﺮ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ ﺍﻟﺮ ‪‬‬
‫ﰲ ﻃﻠﺐ ﺍﻹﻋﺎﻧﺔ ﺑﻪ ﻭﺍﳍﺪﺍﻳﺔ ﻣﻨﻪ‪ ،‬ﻭﺫﻛﺮ ﺃﻓﻀﻞ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻫﻮ ﻃﻠﺐ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺍﳌﺘﻀـﻤﻦ ﻛﻤـﺎﻝ‬
‫ﻣﻌﺮﻓﺘﻪ ﻭﺗﻮﺣﻴﺪﻩ ﻭﻋﺒﺎﺩﺗﻪ‪ ،‬ﺑﻔﻌﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﺟﺘﻨﺎﺏ ﻣﺎ ﻬﻧﻰ ﻋﻨﻪ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻴﻪ‪ .‬ﻭﻟﺘﻀﻤﻴﻨﻬﺎ ﺫﻛﺮ ﺃﺻﻨﺎﻑ ﺍﳋﻼﺋـﻖ‬
‫ﻭﻗﺴﻤﺘﻬﻢ ﺇﱃ ﻣﻨﻌﻢ ﻋﻠﻴﻪ ﳌﻌﺮﻓﺘﻪ ﺑﺎﳊ ‪‬ﻖ ﻭﺍﻟﻌﻤﻞ ﺑﻪ؛ ﻭﺑﻐﻀﻮﺏ ﻋﻠﻴﻪ ﻟﻌﺪﻭﻟﻪ ﻋﻦ ﺍﳊ ‪‬ﻖ ﺑﻌﺪ ﻣﻌﺮﻓﺘﻪ؛ ﻭﺿﺎ ٍﻝ ﺑﻌﺪﻡ ﻣﻌﺮﻓﺘﻪ‬
‫ﻟﻪ‪ .‬ﻣﻊ ﻣﺎ ﺗﻀﻤﻨﻪ ﻣﻦ ﺇﺛﺒﺎﺕ ﺍﻟﻘﺪﺭ ﻭﺍﻟﺸﺮﻉ ﻭﺍﻷﲰﺎﺩ ﻭﺍﳌﻌﺎﺩ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ ﻭﺇﺻﻼﺡ ﺍﻟﻘﻠﺐ؛ ﻭﺍﻟﺮ ‪‬ﺩ ﻋﻠﻰ ﲨﻴﻊ‬
‫ﺃﻫﻞ ﺍﻟﺒﺪﻉ‪ .‬ﻭﺣﻘﻴﻖ ﻟﺴﻮﺭﺓ ﻫﺬﺍ ﺑﻌﺾ ﺷﺄﻬﻧﺎ ﺃﻥ ﻳﺴﺘﺸﻔﻰ ‪‬ﺎ ﻣﻦ ﻛﺎﻥ ﺫﺍ ﺩﺍﺀ)‪." (١‬‬
‫ﻫﺬﺍ ﻋﻦ ﻣﻀﺎﻣﻴﻨﻬﺎ ﺍﻟﺒﻌﻴﺪﺓ‪ .‬ﻭﻋﻦ ﻣﻌﺎﻧﻴﻬﺎ ﺍﻟﻘﺮﻳﺒﺔ ﻧﻘﻞ ﺍﻟﻄﱪﻱ ﺣﺪﻳﺜﹰﺎ ﻋﻦ ﺟﺎﺑﺮ "ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ‪ .‬ﻗﺎﻝ ﺍﷲ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻗـﺎﻝ ﺍﷲ‪:‬‬
‫ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ‪ :‬ﻗﺴﻤﺖ ﺍﻟﺼﻼﺓ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻧﺼﻔﲔ‪ ،‬ﻭﻟﻪ ﻣﺎ ﺳﺄﻝ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﻌﺒﺪ‪ :‬ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﲪﺪﱐ ﻋﺒﺪﻱ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺛﲎ ﻋﻠ ‪‬ﻲ ﻋﺒﺪﻱ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﳎ‪‬ﺪﱐ ﻋﺒـﺪﻱ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﱄ ﻭﻟﻪ ﻣﺎ ﺑﻘﻲ)‪." (٢‬‬
‫ﻭﺃﲰﺎﺀ ﺍﷲ ﰲ ﺍﻟﻔﺎﲢﺔ ﻫﻲ ﻛﻤﺎ ﻭﺭﺩﺕ ﰲ ﺗﻮﺣﻴﺪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺻﻼ‪‬ﺎ ﺍﻟﱵ ﻣﺎ ﺑﺮﺡ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻳﺮﺩﺩﻭﻬﻧـﺎ ﻣﻨـﺬ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺁﻻﻑ ﺳﻨﺔ‪" .‬ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﺃﻏﻔﻞ ﺍﻟﻨﺎﺱ ﺁﻳ ﹰﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﱂ ﺗﻨـﺰﻝ ﻋﻠﻰ ﺃﺣﺪ‬
‫ﱯ ﺹ‪ .‬ﺇ ﹼﻻ ﺃﻥ ﻳﻜﻮﻥ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ )ﰲ ﻛﺘﺎﺑﻪ ﺇﱃ ﺑﻠﻘﻴﺲ ﻣﻠﻜﺔ ﺳﺒﺄ(‪" :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ)‪ ." (٣‬ﻭﻗﺪ‬
‫ﻗﺒﻞ ﺍﻟﻨ ‪‬‬
‫ﺭﺃﻳﺖ ﻧـﺰﻭﳍﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪) .‬ﺧﺮﻭﺝ‪ .(٦ :٣٤‬ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺃﲰﺎﺀ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﺘﻔﺮ‪‬ﻗ ﹰﺔ ﺑﲔ ﻋﺮﺏ ﺍﳉﺰﻳـﺮﺓ ﻣـﻦ‬
‫ﺍﻟﺸﻤﺎﻝ ﺇﱃ ﺍﳉﻨﻮﺏ‪ ،‬ﻓﻮﺣ‪‬ﺪﻫﺎ ﺍﻟﻘﺮﺁﻥ ﰲ ﺑﺴﻤﻠﺘﻪ ﻭﺻﻼﺗﻪ ﻹﻳﻼﻑ ﻋﺮﺏ ﺍﳉﺰﻳﺮﺓ ﻛﻠﹼﻬﻢ‪ .‬ﻓﺎﺳﻢ "ﺍﷲ" ﻫﻮ ﺇﻟﻪ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﳊﺠﺎﺯ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭ "ﺍﻟﺮﲪﺎﻥ" ﻫﻮ ﺍﺳﻢ ﺇﻟﻪ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﻴﻤﻦ ﺑﻌﺪ ﺍﳊﺒﺸﺔ‪.‬‬

‫‪ - 1‬ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ ‪. ١٦٦ :٢‬‬

‫‪ - 2‬ﺍﻟﻄﱪﻱ‪ .‬ﻧﺸﺮ ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ﲟﺼﺮ‪. ٢٠١ :١‬‬
‫‪ - 3‬ﺍﻹﺗﻘﺎﻥ ﻟﻠﺴﻴﻮﻃﻲ‪.٤٠ :١‬‬

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‫ﺏ ﺍﻟﻌﺎﳌﲔ ﻭﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" ﺻﻔﺎﺕ ﺇﻟـﻪ ﺍﻟﺘﻮﺣﻴـﺪ ﰲ‬

‫ﻭ "ﺍﻟﺮﺣﻴﻢ" ﻫﻮ ﺍﺳﻢ ﺇﻟﻪ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻨﺪ ﻋﺮﺏ ﺍﻟﺸﻤﺎﻝ‪ .‬ﻭ "ﺭ ‪‬‬
‫ﺗﺪﻣﺮ ﻭﺍﻟﺒﺘﺮﺍﺀ‪ .‬ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﹼﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺍﻟﻨﺼﻮﺹ ﺍﻷﺛﺮﻳﺔ ﺍﻟﱵ ﲨﻌﻬﺎ ﺍﻷﺛﺮﻳﻮﻥ ﻣﻦ ﺗﻠـﻚ ﺍﻟﺒﻘـﺎﻉ‬
‫ﻭﻳﻘﺪﺭ ﻛﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﻄﹼﻠﻊ ﻋﻠﻴﻬﺎ)‪. (١‬‬
‫ﻭﺍﻟﺼﻼﺓ ﰲ ﺫﺍ‪‬ﺎ ﻗﺎﺋﻤﺔ ﰲ ﻛﻠﻤﺘﲔ‪ :‬ﺇﻳ‪‬ﺎﻙ ﻧﻌﺒﺪ! ﺇﻳ‪‬ﺎﻙ ﻧﺴﺘﻌﲔ‪ :‬ﺍﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ .‬ﻭﻫﺬﻩ ﺻﻼﺓ ﲡـﺪﻫﺎ‬
‫ﻼ ﺑﻌﺪ ﺟﻴـﻞ ﺣـﱴ‬
‫ﰲ ﻛ ﹼﻞ ﺍﳌﺰﺍﻣﲑ ﻣﻦ ﺳﻔﺮ ﺍﻟﺰﺑﻮﺭ‪ ،‬ﻭﻣﺎ ﺯﺍﻝ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺍﻟﻨﺼﺎﺭﻯ ﻳﺮﺩﺩﻭﻬﻧﺎ ﻳﻮﻣﹰﺎ ﺑﻌﺪ ﻳﻮﻡ ﻭﺟﻴ ﹰ‬
‫ﺍﻟﻴﻮﻡ‪.‬‬
‫ﷲ " )ﻣﺰ‪.(١ :٦٤:‬‬ ‫ﺴﺒِﻴ ُﺢ ﻳَﺎ ﺍ ُ‬ ‫ﻚ َﻳ‪‬ﻨَﺒﻐِﻲ ﺍﻟﱠﺘ ‪‬‬
‫"‪ 1‬ﹶﻟ َ‬
‫ﺤ ُﻪ ُﻣ َﻤﺠﱠﺪﹰﺍ " )ﻣﺰ‪.(٢ :٦٥‬‬
‫ﺴﺒِﻴ َ‬ ‫"‪َ ٢‬ﺭ‪‬ﻧﻤُﻮﺍ ِﺑ َﻤ ‪‬‬
‫ﺠ ِﺪ ﺍ ‪‬ﺳ ِﻤ ِﻪ‪ .‬ﺍ ‪‬ﺟ َﻌﻠﹸﻮﺍ َﺗ ‪‬‬
‫"ﲟﺮﺍﺣﻢ ﺍﷲ ﺃﺭﻧ‪‬ﻢ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﺇﱃ ﺟﻴﻞ ﻓﺠﻴﻞ ﺃﻋﻠﻦ ﺃﻣﺎﻧﺘﻚ ﺑﻔﻤﻲ" )ﻣﺰ‪.(٨٨‬‬
‫"ﺑﺎﺭﻛﻲ ﻳﺎ ﻧﻔﺴﻲ ﺍﷲ‪ .‬ﻭﻳﺎ ﲨﻴﻊ ﻣﺎ ﰲ ﺩﺍﺧﻠﻲ ﺍﲰﻪ ﺍﻟﻘﺪﻭﺱ" )ﻣﺰ ‪.(١٠٢‬‬
‫"ﺑﺎﺭﻛﻲ ﻳﺎ ﻧﻔﺴﻲ ﺍﷲ‪ .‬ﺃﻳﻬﺎ ﺍﻟﻜﺎﺋﻦ ﺇﳍﻲ ﻟﻘﺪ ﻋﻈﻤﺖ ﺟﺪﹰﺍ" )ﻣﺰ‪.(١٠٣‬‬
‫ﻭﺑﻌﺪ ﲪﺪ ﺍﷲ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﻭﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻧﻌﻤﺎﺋﻪ ﻳﺄﰐ ﻃﻠﺐ ﺍﳍﺪﺍﻳﺔ‪:‬‬
‫"ﻟﻴُﻬﺪﱐ ﺭﻭﺣﻚ ﺍﻟﺼﺎﱀ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ" )ﻣﺰ‪.(١٤٢‬‬
‫ﻼ ﺗﺰ ﹼﻝ ﻗﺪﻣﺎﻱ" )ﻣﺰ‪.(١٦‬‬
‫"ﺛﺒ‪‬ﺖ ﺧﻄﻮﺍﰐ ﰲ ﺳﺒﻠﻚ ﻟﺌ ﹼ‬
‫"ﻋ ‪‬ﺮﻓﲏ ﻳﺎ ﺍﷲ ﻃﺮﻗﻚ ﻭﺳﺒﻠﻚ ﻋﻠﹼﻤﲏ" )ﻣﺰ‪.(٢٤‬‬
‫ﺏ ﺭﲪﺔ ﻭﺣ ‪‬ﻖ ﳌﻠﺘﻤﺴﻲ ﻋﻬﺪﻩ ﻭﺷﻬﺎﺩﺍﺗﻪ" )ﻣﺰ‪.(٢٤‬‬ ‫"ﻛﻞ ﻃﺮﻕ ﺍﻟﺮ ‪‬‬
‫"ﺍﻫﺪﱐ ﻳﺎ ﺍﷲ ﺇﱃ ﺻﺮﺍﻃﻚ ﻓﺄﺳﻠﻚ ﰲ ﺣﻘﻚ" )ﻣﺰ‪.(٨٥‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﳌﺰﺩﻭﺟﺔ ﺍﻟﱵ ﺗﻌﺒﺪ ﺍﷲ ﻭﺗﻄﻠﺐ ﻫﺪﺍﻳﺘﻪ‪ ،‬ﺗﺘﺮﺩﺩ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﺇﱃ ﺍﻟﺰﺑﻮﺭ ﺇﱃ ﺍﻟﻘـﺮﺁﻥ ﰲ ﺃﺑﺴـﻂ‬
‫ﻣﻌﺎﻧﻴﻬﺎ ﻭﺃﺑﺴﻂ ﺗﻌﺎﺑﲑﻫﺎ‪ .‬ﻭﰲ ﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﻘﺮﺁﻥ ﻳﻘﺘﺮﻥ ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﺍﷲ ﺑﺎﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﻷﻋﺪﺍﺀ‪" :‬ﺻﺮﺍﻁ ﺍﻟـﺬﻳﻦ ﺃﻧﻌﻤـﺖ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺣﱴ ﻣﻦ ﻧﺘﻮﻫ‪‬ﻢ ﺃﻬﻧﻢ ﺃﻋﺪﺍﺀ ﻟﻨـﺎ ﰲ ﺍﻟـﺪﻳﻦ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻏﲑ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﻻ ﺍﻟﻀﺎﻟﲔ" ﻛﺄ ﹼﻥ ﺍﷲ ﻟﻴﺲ ﺑﺮ ‪‬‬
‫ﻭﺍﻟﻘﻮﻣﻴﺔ؛ ﻓﻨﺤﺼﺮ ﺭﲪﺔ ﺍﷲ ﰲ ﻓﺌﺔ ﳐﺘﺎﺭﺓ ﻭﻧﻘﺘﺼﺮﻫﺎ ﻋﻠﻰ ﺩﻳﻦ ﻣﻌﻴ‪‬ﻦ‪ ،‬ﻭﻧﻀﻊ ﻟﺮﲪﺔ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺮﺣﻴﻢ ﺣـﺪﻭﺩﹰﺍ ﻛﺄﻧـﻪ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﻟﻴﺲ ﺑﺮ ‪‬‬
‫ﻓﺼﻼﺓ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻞ ﺻﻼﺓ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﺰﺑﻮﺭ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﻛﻠﻤﺘﲔ ﺑﺴﻴﻄﺘﲔ‪ :‬ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﻃﻠـﺐ ﻫﺪﺍﻳﺘـﻪ‪ ،‬ﻭﻻ‬
‫ﺗﺰﻳﺪ‪ .‬ﻻ ﺗﻔﺼ‪‬ﻞ ﻟﻨﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻻ ‪‬ﺪﻳﻨﺎ‬

‫‪ - 1‬ﻗﺎﺑﻞ ﺍﻟﺪﻛﺘﻮﺭ ﺟﻮﺍﺩ ﻋﻠﻲ‪ :‬ﺗﺎﺭﻳﺦ ﺍﻟﻌﺮﺏ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ‪. ٥٦٠‬‬

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‫ﺇﱃ ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﳍﺪﺍﻳﺔ‪ .‬ﻻ ﺗﻘﻮﻝ ﻟﻨﺎ ﻣﺒﺎﺩﺉ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻻ ﺃﻫﺪﺍﻑ ﻫﺬﻩ ﺍﳍﺪﺍﻳﺔ‪.‬‬
‫ﻛﺎﻥ ﺫﻟﻚ ﳏﻔﻮﻇﹰﺎ ﻟﺼﻼﺓ ﺍﻹﳒﻴﻞ ﺍﻟﱵ ﻋﻠﹼﻤﻬﺎ ﻛﻠﻤﺔ ﺍﷲ‪ ،‬ﻭﺭﻭﺡ ﺍﷲ ﻭﻣﺴﻴﺢ ﺍﷲ‪" .‬ﺍﷲ ﱂ ﻳﺮﻩ ﺃﺣـﺪ‬
‫ﻗﻂ‪ ،‬ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﰲ ﺣﻀﻦ ﺍﻵﺏ ﻫﻮ ﻧﻔﺴﻪ ﺃﺧﱪ" ﺍﳋﱪ ﺍﻷﺧﲑ ﻋﻦ ﻛﻴﻔﻴﺔ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﻫﺪﺍﻳﺘﻪ ﰲ ﺻﻼﺓ "ﺃﺑﺎﻧـﺎ‬
‫ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ"‪.‬‬

‫‪ -٣‬ﺻﻼﺓ ﺍﻹﳒﻴﻞ‪" :‬ﺃﺑﺎﻧﺎ"‬

‫ﺕ‪.‬‬
‫ﺴﻤَﺎ َﻭﺍ ِ‬
‫ﺼﻠﱡﻮﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ َﻫ ﹶﻜﺬﹶﺍ‪ :‬ﹶﺃﺑَﺎَﻧﺎ ﺍﱠﻟ ِﺬﻱ ِﻓﻲ ﺍﻟ ﱠ‬
‫" ﹶﻓ َ‬
‫ﻚ‬
‫ﻚ‪ِ .‬ﻟَﺘﻜﹸ ‪‬ﻦ َﻣﺸِﻴﹶﺌﺘُ َ‬ ‫ﺕ َﻣﹶﻠﻜﹸﻮﺗُ َ‬ ‫ﻚ‪ِ .‬ﻟَﻴ ﹾﺄ ِ‬ ‫ﺱ ﺍ ‪‬ﺳﻤُ َ‬ ‫ِﻟَﻴَﺘ ﹶﻘ ﱠﺪ ِ‬
‫ﺽ‪.‬‬‫ﻚ َﻋﹶﻠﻰ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴﻤَﺎ ِﺀ ﹶﻛ ﹶﺬِﻟ َ‬ ‫ﹶﻛﻤَﺎ ﻓِﻲ ﺍﻟ ﱠ‬
‫ُﺧ‪‬ﺒ َﺰَﻧﺎ ﹶﻛﻔﹶﺎﹶﻓﻨَﺎ ﹶﺃ ‪‬ﻋ ِﻄﻨَﺎ ﺍﹾﻟَﻴ ‪‬ﻮ َﻡ‪.‬‬
‫ﲔ ِﺇﹶﻟ‪‬ﻴﻨَﺎ‪.‬‬
‫ﺤ ُﻦ ﹶﺃﻳ‪‬ﻀﹰﺎ ِﻟ ﹾﻠﻤُ ﹾﺬِﻧِﺒ َ‬
‫َﻭﭐ ﹾﻏ ِﻔ ‪‬ﺮ ﹶﻟﻨَﺎ ﹸﺫﻧُﻮَﺑﻨَﺎ ﹶﻛﻤَﺎ َﻧ ‪‬ﻐ ِﻔﺮُ َﻧ ‪‬‬
‫ﲔ‪) .‬ﻣﱴ‪.(١٣-٩ :٥‬‬ ‫ﺸﺮ‪‬ﻳ ِﺮ‪ ...‬ﺁ ِﻣ َ‬
‫ﺠﻨَﺎ ِﻣ َﻦ ﺍﻟ ‪‬‬ ‫َﻭ ﹶﻻ ُﺗ ‪‬ﺪ ِﺧ ﹾﻠﻨَﺎ ﻓِﻲ َﺗ ‪‬‬
‫ﺠ ِﺮَﺑ ٍﺔ ﹶﻟ ِﻜ ‪‬ﻦ َﻧ ‪‬‬
‫ﻻ ﻧﻨﻘﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻦ ﺻﻼ‪‬ﻢ ﻫﺬﻩ ﻛﻤﺎ ﻧﻘﻠﻨﺎ ﺃﻗﻮﺍﻝ ﻏﲑﻫﻢ ﰲ ﺻﻼ‪‬ﻢ ﻷﻬﻧﺎ ﻭﺣﺪﻫﺎ ﺗﻜﻔﻲ‪.‬‬
‫ﻧﺴﺘﻔﺘﺢ ﺑﺬﻛﺮ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ‪ .‬ﻭﺫﻛﺮ ﺍﻷﺑ ‪‬ﻮﺓ ﰲ ﺍﷲ ﻟﻨﺎ ﺃﺑﻠﻎ ﻣﻦ ﺫﻛﺮ ﺍﻟﺮﲪﺔ‪ .‬ﻭﺫﻛﺮ "ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ"‬
‫ﺫﻱ ﺍﻟﺴﻴﺎﺩﺓ ﺍﳌﻄﻠﻘﺔ ﺃﻭﻗﻊ ﰲ ﺍﻟﻨﻔﺲ ﻣﻦ ﺫﻛﺮ "ﺭ ‪‬‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪ :‬ﰲ ﻫﺬﻩ ﺳﻴﺎﺩﺓ ﳏﺪﻭﺩﺓ ﻟﻴﺴﺖ ﰲ ﻗﻮﻟﻨﺎ‬
‫"ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ" ‪ ،‬ﻓﻤﺮﺟﻊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺍﻵﺧﺮﺓ ﺇﱃ "ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ"‪.‬‬
‫ﻛﻨﺎ ﻧﻘﻮﻝ "ﺇﻳﺎﻙ ﻧﻌﺒﺪ"‪ .‬ﻭﻫﻨﺎ ﻧﻔﺼ‪‬ﻞ ﻣﺎﻫﻴﺔ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ‪ .‬ﻧﻄﻠﺐ ﺇﱃ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ ﺃﻥ ﻳﺘﻘﺪ‪‬ﺱ ﺍﲰﻪ ﻋﻠـﻰ‬
‫ﺍﻷﺭﺽ ﻛﻤﺎ ﻫﻮ ﻣﺒﺎﺭﻙ ﰲ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻧﻄﻠﺐ ﺇﻟﻴﻪ ﺃﻥ ﻳﺄﰐ ﻣﻠﻜﻮﺗﻪ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﻤﺎ ﻫﻮ ﻣﻨﺘﺸﺮ ﰲ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻧﻄﻠﺐ ﺇﻟﻴـﻪ‬
‫ﺃﻥ ﺗﺴﻮﺩ ﻣﺸﻴﺌﺘﻪ ﻭﺷﺮﻳﻌﺘﻪ‪ ،‬ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﻤﺎ ﻫﻲ ﰲ ﺍﻟﺴﻤﺎﺀ‪ .‬ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻳُﻌﺒﺪ ﰲ ﺍﻟﺴﻤﺎﺀ ﻧﻌﺒـﺪﻩ ﻋﻠـﻰ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﺍﳌﻠﻜﻮﺕ ﺍﻟﻘﺎﺋﻢ ﰲ ﺍﻟﺴﻤﺎﺀ ﻧﻄﻠﺐ ﺇﻗﺎﻣﺘﻪ ﻓﻴﻨﺎ ﻭﰲ ﺍﻷﺭﺽ ﻛﻠﹼﻬﺎ‪ .‬ﻭﺷﺮﻳﻌﺘﻪ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﺍﻟﺴﻤﺎﺀ ﻧﺴﺄﻝ ﺳﻴﺎﺩ‪‬ﺎ ﻋﻠﻰ‬

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‫ﺍﻷﺭﺽ‪ .‬ﻭﻫﺬﺍ ﺍﻻﺳﻢ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﱂ ﻳﻨـﺰﻝ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺬﻱ ﻳﻌﻠﹼﻤﻪ ﺍﳌﺴﻴﺢ‪ ،‬ﻛﻠﻤﺔ ﺍﷲ ﻭﺭﻭﺣـﻪ‪،‬‬
‫ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺣﺎﻩ ﺍﷲ ﰲ ﺍﻹﳒﻴﻞ ﻭﻋﻠﹼﻤﻨﺎ ﺃﻥ ﻧﺴﺘﻔﺘﺢ ﺑﻪ ﺻﻼﺗﻨﺎ‪ ،‬ﻷﻧﻪ ﻳﻔﻮﻕ ﻛﻞ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ‪ ،‬ﻭﻳﻘﺮ‪‬ﺏ ﺍﷲ ﺇﻟﻴﻨـﺎ‬
‫ﻭﻳﻘﺮ‪‬ﺑﻨﺎ ﺇﱃ ﺍﷲ ‪ :‬ﻓﺎﻵﺏ ﺃﻗﺮﺏ ﺇﱃ ﺃﺑﻨﺎﺋﻪ ﻭﺇﱃ ﻋﺒﻴﺪﻩ‪ .‬ﻭﻫﺬﺍ ﺍﳌﻠﻜﻮﺕ ﺍﻟﻘﺎﺋﻢ ﰲ ﺍﻟﺴﻤﺎﺀ ﻧـﺰﻝ ﺍﳌﺴﻴﺢ ﻋﻠـﻰ ﺍﻷﺭﺽ‬
‫ﻟﻴﻨﺸﺮﻩ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻨﻄﻠﺐ ﻗﻴﺎﻣﻪ ﻓﻴﻨﺎ ﻭﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻠﹼﻬﺎ‪ .‬ﻭﺷﺮﻳﻌﺔ ﺍﷲ ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺷﺮﻳﻌﺔ ﺍﶈﺒﺔ ﺍﻟـﱵ ﺃﻋﻠﻨـﻬﺎ‬
‫ﺍﻹﳒﻴﻞ‪ ،‬ﻧﻄﻠﺐ ﺃﻥ ﺗﺸﻤﻞ ﺍﻟﻌﺎﱂ ﺑﺄﺳﺮﻩ ﺣﱴ ﻳﺼﲑ ﻛﻞ ﺍﻟﺒﺸﺮ "ﺃﺑﻨﺎﺀ ﺍﷲ"‪ .‬ﻧﻌﺒﺪ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ ﻭﻧﻄﻠﺐ ﺇﻟﻴﻪ ﺃﻥ ﺗﻨﺘﺸﺮ‬
‫ﻋﺒﺎﺩﺗﻪ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻛﻤﺎ ﻫﻲ ﰲ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻧﻄﻠﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺣﻨﺎﻧﻪ ﺍﻷﺑﻮﻱ ﻋﻠﻰ ﺃﺑﻨﺎﺋﻪ ﺍﻟﺬﻳﻦ ﻋﻠﻰ‬
‫ﺍﻷﺭﺽ ﺃﻥ ﺗﺼﲑ ﺍﻷﺭﺽ ﺻﻮﺭ ﹰﺓ ﻋﻦ ﺍﻟﺴﻤﺎﺀ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﺍﻵﺏ‪.‬‬
‫ﻫﺬﺍ ﺗﻔﺼﻴﻞ "ﺇﻳﺎﻙ ﻧﻌﺒﺪ" ‪ -‬ﻗﺴﻤﺔ ﺍﷲ ﰲ ﻋﺒﺎﺩﺗﻪ‪.‬‬
‫ﻭﺗﻔﺼﻴﻞ "ﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ‪ :‬ﺍﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ" ﻳﻌﻠﻨﻪ ﺍﻹﳒﻴﻞ ﰲ ﺛﻼﺙ ﻃﻠﺒﺎﺕ‪.‬‬
‫"ﺧﺒﺰﻧﺎ ﻛﻔﺎﻓﻨﺎ ﺃﻋﻄﻨﺎ ﺍﻟﻴﻮﻡ" ﻧﻄﻠﺐ ﺍﻟﻜﻔﺎﻑ ﺍﻟﻴﻮﻣﻲ ﻣﻦ ﺍﳋﺒﺰ ﺍﻟﺬﻱ ﺑﺪﻭﻧﻪ ﻻ ﺗﺴﺘﻘﻴﻢ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻔﻀﻴﻠﺔ‪ .‬ﻭﻭﺭﺍﺀ‬
‫ﺍﻟﻘﻮﺕ ﺍﻟﻄﺒﻴﻌﻲ ﻷﺟﺴﺎﺩﻧﺎ ﻧﻄﻠﺐ ﺍﻟﻘﻮﺕ ﺍﻟﺮﻭﺣﻲ ﻟﻨﻔﻮﺳﻨﺎ ﺣﺴﺐ ﻗﻮﻝ ﺍﻹﳒﻴﻞ‪" :‬ﻟﻴﺲ ﺑﺎﳋﺒﺰ ﻭﺣﺪﻩ ﳛﻴﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻞ‬
‫ﺑﻜ ﹼﻞ ﻛﻠﻤ ٍﺔ ﲣﺮﺝ ﻣﻦ ﻓﻢ ﺍﷲ"‪ .‬ﻓﺎﻟﻘﻮﺕ ﺍﻟﺮﻭﺣ ‪‬ﻲ ﻫﻮ ﻛﻼﻡ ﺍﷲ‪ ،‬ﻏﺬﺍﺀ ﺍﻟﻨﻔﺲ ﺍﻹﳍﻲ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﻛـﻼﻡ‬
‫ﺍﷲ ﺍﻟﺬﻱ ﻳﻬﺪﻳﻨﺎ ﺇﱃ ﺻﺮﺍﻁ ﺍﷲ ﻳﺄﺗﻴﻨﺎ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ؛ ﻓﺴ‪‬ﺮ ﻳﺴﻮﻉ ﻫﺬﻩ ﺍﻟﻄﻠﺒﺔ ﺑﻘﻮﻟﻪ‪" :‬ﺇﺫﺍ ﻛﻨﺘﻢ ﺃﻧﺘﻢ ﻣﻊ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺍﻟﺸ ‪‬ﺮ ﺗﻌﺮﻓﻮﻥ ﺃﻥ ﲤﻨﺤﻮﺍ ﺍﻟﻌﻄﺎﻳﺎ ﺍﻟﺼﺎﳊﺔ ﻷﻭﻻﺩﻛﻢ ﻓﻜﻢ ﺑﺎﻷﺣﺮﻯ ﺃﺑﻮﻛﻢ ﺍﻟﺴﻤﺎﻭﻱ ﳝﻨﺢ ﺍﻟﺮﻭﺡ ﺍﻟﻘـﺪﺱ ﳌـﻦ‬
‫ﻳﺴﺄﻟﻪ" )ﻟﻮﻗﺎ‪ .(١٣ :١١‬ﻭﺃﻓﻀﻞ ﻣﺎ ﰲ ﺍﳋﺒﺰ ﺍﻟﺮﻭﺣ ‪‬ﻲ ﺍﻟﺬﻱ ﻧﻄﻠﺒﻪ‪ ،‬ﻛﻠﻤﺔ ﺍﷲ ﺫﺍﺗﻪ ﺍﻟﻘﺎﺋﻞ‪" :‬ﺃﻧﺎ ﺍﳋﺒـﺰ ﺍﻟﻨـﺎﺯﻝ ﻣـﻦ‬
‫ﺤﻴَـﺎ ِﺓ‪.‬‬
‫ﻼ َﻳ ‪‬ﻌ ﹶﻄﺶُ ﹶﺃﺑَﺪﹰﺍ‪ ...‬ﹶﺃﻧَﺎ ﻫُـ َﻮ ُﺧﺒ‪‬ـ ُﺰ ﺍﹾﻟ َ‬
‫ﻉ َﻭ َﻣ ‪‬ﻦ ُﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺑِﻲ ﻓ ﹶ‬
‫ﻼ َﻳﺠُﻮ ُ‬
‫ﺤﻴَﺎ ِﺓ‪َ .‬ﻣ ‪‬ﻦ ُﻳ ﹾﻘِﺒ ﹾﻞ ِﺇﹶﻟ ﱠﻲ ﻓ ﹶ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ...‬ﹶﺃﻧَﺎ ﻫُ َﻮ ُﺧ‪‬ﺒ ُﺰ ﺍﹾﻟ َ‬
‫ﺕ‪ .‬ﹶﺃﻧَﺎ ﻫُـ َﻮ‬
‫ﺴﻤَﺎ ِﺀ ِﻟ ﹶﻜ ‪‬ﻲ َﻳ ﹾﺄﻛﹸ ﹶﻞ ِﻣ‪‬ﻨﻪُ ﺍ ِﻹ‪‬ﻧﺴَﺎ ﹸﻥ َﻭ ﹶﻻ َﻳﻤُﻮ َ‬
‫ﺨ‪‬ﺒ ُﺰ ﺍﻟﻨﱠﺎ ِﺯﻝﹸ ِﻣ َﻦ ﺍﻟ ﱠ‬
‫ﺁﺑَﺎ ُﺅ ﹸﻛ ‪‬ﻢ ﹶﺃ ﹶﻛﻠﹸﻮﺍ ﺍﹾﻟ َﻤ ﱠﻦ ﻓِﻲ ﺍﹾﻟَﺒ ‪‬ﺮﱠﻳ ِﺔ َﻭﻣَﺎﺗُﻮﺍ‪َ .‬ﻫﺬﹶﺍ ﻫُ َﻮ ﺍﹾﻟ ُ‬
‫ﺨ‪‬ﺒ ُﺰ ﺍﱠﻟﺬِﻱ ﹶﺃﻧَـﺎ ﹸﺃ ‪‬ﻋﻄِـﻲ ﻫُـ َﻮ‬ ‫ﺤﻴَﺎ ِﺇﻟﹶﻰ ﺍ َﻷَﺑ ِﺪ‪ .‬ﻭَﺍﹾﻟ ُ‬ ‫ﺴﻤَﺎ ِﺀ‪ِ .‬ﺇ ﹾﻥ ﹶﺃ ﹶﻛ ﹶﻞ ﹶﺃ َﺣ ‪‬ﺪ ِﻣ ‪‬ﻦ َﻫﺬﹶﺍ ﺍﹾﻟ ُ‬
‫ﺨ‪‬ﺒ ِﺰ َﻳ ‪‬‬ ‫ﺤ ﱡﻲ ﺍﱠﻟﺬِﻱ َﻧ َﺰ ﹶﻝ ِﻣ َﻦ ﺍﻟ ﱠ‬ ‫ﺨ‪‬ﺒ ُﺰ ﺍﹾﻟ َ‬‫ﺍﹾﻟ ُ‬
‫ﺴﺪِﻱ ﺍﱠﻟﺬِﻱ ﹶﺃ‪‬ﺑﺬﹸﹸﻟ ُﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ َﺣﻴَﺎ ِﺓ ﺍﹾﻟﻌَﺎﹶﻟ ِﻢ " )ﻳﻮﺣﻨ‪‬ﺎ‪ .(٥١-٣٥ :٦‬ﻫﺬﺍ ﻫﻮ ﺍﳋﺒﺰ ﺍﻟﺬﻱ ﻋﻠﹼﻤﻨﺎ ﺍﻹﳒﻴﻞ ﺃﻥ ﻧﻄﻠﺒﻪ‬ ‫َﺟ َ‬

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‫ﰲ ﻛ ﹼﻞ ﻣﻌﺎﻧﻴﻪ‪ .‬ﻭﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺃﻓﻀﻞ ﺗﻔﺼﻴﻞ ﻟﻠﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﻧﻄﻠﺐ ﺍﳍﺪﺍﻳﺔ ﺇﻟﻴﻪ‪.‬‬
‫"ﻭﺍﺗﺮﻙ ﻟﻨﺎ ﻣﺎ ﻋﻠﻴﻨﺎ ﻛﻤﺎ ﻧﺘﺮﻙ ﳓﻦ ﳌﻦ ﻟﻨﺎ ﻋﻠﻴﻪ"‪ :‬ﻫﺬﻩ ﻣﻴﺰﺓ ﺍﻟﺼﻼﺓ ﺍﳌﺴﻴﺤﻴﺔ‪ :‬ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺍﻟﺴﻤﺎﺡ‬
‫ﻟﻠﻤﺴﻴﺌﲔ ﺇﻟﻴﻨﺎ‪ ،‬ﺍﳌﻐﻔﺮﺓ ﻟﻸﻋﺪﺍﺀ‪ .‬ﻻ ﻧﺪﻋﻮ ﻋﻠﻰ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻟﻨﺤﺮﻣﻬﻢ ﻣﻦ ﺭﲪﺔ ﺍﷲ‪ .‬ﻭﻻ ﻧﺪﻋﻮ ﻋﻠـﻰ ﺍﻟﻀـﺎﻟﹼﲔ‬
‫ﻟﻨﺒﻌﺪﻫﻢ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ .‬ﺑﻞ ﻧﻄﻠﺐ ﺍﻟﻐﻔﺮﺍﻥ ﻟﻨﺎ ﻭﳉﻤﻴﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﺣﱴ ﻳﻬﺘﺪﻭﺍ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺻﺮﺍﻁ ﺍﻵﺏ‬
‫ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻓﻴﻘﺪ‪‬ﺳﻮﻥ ﺍﲰﻪ ﻣﺜﻠﻨﺎ‪ ،‬ﻭﻳﻘﻴﻤﻮﻥ ﻣﻠﻜﻮﺗﻪ ﻣﺜﻠﻨﺎ‪ ،‬ﻭﻳﻌﻤﻠﻮﻥ ﺷﺮﻳﻌﺘﻪ ﻣﺜﻠﻨﺎ‪ ،‬ﻛﻤﺎ ﳒﺘﻬﺪ ﺃﻥ ﻧﻌﻤﻠـﻬﺎ‬
‫ﻣﺜﻞ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﺟﻌﻞ ﻏﻔﺮﺍﻥ ﺍﻟﻌﺒﺪ ﻷﺧﻴﻪ ﺷﺮﻃﹰﺎ ﻭﻣﻴﺰﺍﻧﹰﺎ ﳌﻐﻔﺮﺓ ﺍﷲ ﻟﻨﺎ‪" :‬ﻭﺍﺗﺮﻙ ﻟﻨﺎ ﻣﺎ ﻋﻠﻴﻨﺎ‪ ،‬ﻛﻤﺎ ﻧﺘﺮﻙ ﳓﻦ ﺃﻳﻀﹰﺎ‬
‫ﳌﻦ ﻟﻨﺎ ﻋﻠﻴﻪ"‪.‬‬
‫ﻭﲟﺎ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﻠﺒﺔ ﺻﻌﺒﺔ ﺟﺪﹰﺍ ﻋﻠﻰ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻓﻬﻲ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﻋﻠﹼﻖ ﻋﻠﻴﻬﺎ ﺍﳌﺴﻴﺢ ﰲ ﺷﺮﺡ ﺻﻼﺗﻪ‪:‬‬
‫ﺱ ﺯَﻻِﺗ ِﻬ ‪‬ﻢ ﹶﻻ َﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃﺑُﻮ ﹸﻛ ‪‬ﻢ‬
‫ﻱ‪ِ .‬ﺇ ﹾﻥ ﹶﻟ ‪‬ﻢ َﺗ ‪‬ﻐ ِﻔﺮُﻭﺍ ﻟِﻠﻨﱠﺎ ِ‬
‫ﺴﻤَﺎ ِﻭ ﱡ‬ ‫"‪١٤‬ﹶﻓِﺈﱠﻧﻪُ ِﺇ ﹾﻥ ﹶﻏ ﹶﻔ ‪‬ﺮُﺗ ‪‬ﻢ ﻟِﻠﻨﱠﺎ ِ‬
‫ﺱ ﺯَﻻِﺗ ِﻬ ‪‬ﻢ َﻳ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃﻳ‪‬ﻀﹰﺎ ﹶﺃﺑُﻮ ﹸﻛ ُﻢ ﺍﻟ ﱠ‬
‫ﹶﺃﻳ‪‬ﻀﹰﺎ ﺯَﻻِﺗ ﹸﻜ ‪‬ﻢ‪) " .‬ﻣﱴ‪ .(١٤ :٦‬ﻭﺣﱴ ﻻ ﻳﻜﻮﻥ ﻓﻴﻨﺎ ﺃﺩﱏ ﺭﻳﺐ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﳌﺴﻴﺌﲔ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﺃﻋﺪﺍﺋﻨﺎ‪ ،‬ﻓﺴـﺮﻫﻢ ﻟﻨـﺎ‬
‫ﺍﳌﺴﻴﺢ ﰲ ﻣﺜﻞ ﺍﻟﺴﺎﻣﺮﻱ‪ :‬ﻛﺎﻥ ﺍﻟﺴﺎﻣﺮﻳﻮﻥ ﺃﺟﺎﻧﺐ‪ ،‬ﺃﻗﺎﻣﻬﻢ ﺍﳌﺴﺘﻌﻤﺮﻭﻥ ﺑﲔ ﻇﻬﺮﺍﱐ ﺍﻟﻴﻬﻮﺩ ﻹﺫﻻﳍﻢ‪ :‬ﻓﻬـﻢ ﺃﻋـﺪﺍﺀ‬
‫ﺍﻟﺪﻳﻦ ﻭﺃﻋﺪﺍﺀ ﺍﻟﻘﻮﻣﻴﺔ‪ .‬ﺣﱴ ﳌﺜﻞ ﻫﺆﻻﺀ ﻧﻄﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻭﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺻﺮﺍﻁ ﺍﻵﺏ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ‪.‬‬
‫"ﻭﻻ ﺗﺪﺧﻠﻨﺎ ﰲ ﲡﺮﺑﺔ ﻟﻜﻦ ﳒﹼﻨﺎ ﻣﻦ ﺍﻟﺸﺮﻳﺮ"‪ :‬ﲡﺎﺭﺏ ﺍﳊﻴﺎﺓ ﻛﺜﲑﺓ‪ .‬ﻭﺷﻜﻮﻙ ﺍﻟﺪﻳﻦ ﻋﺪﻳﺪﺓ‪ .‬ﻭﺃﻣﺮﺍﺽ ﺍﳉﺴﺪ‬
‫ﻻ ﲢ ‪‬ﺪ‪ .‬ﻭﺃﻭﺟﺎﻉ ﺍﻟﻨﻔﺲ ﻻ ﺗﻨﺘﻬﻲ‪ .‬ﻭﻓﻮﻕ ﻫﺬﻩ ﺍﻟﺘﺠﺎﺭﺏ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﺩﺍﺧﻞ‪ ،‬ﺗﺘﺮﺻ‪‬ﺪﻧﺎ ﲡﺎﺭﺏ ﺇﺑﻠﻴﺲ ﺍﻟﺸﺮﻳﺮ‪ ،‬ﻭﺍﻟـﱵ‬
‫ﻻ ﺗﺪﻋﻨﺎ ﻟﻴﻞ ﻬﻧﺎﺭ ﻟﺘﺼﺪ‪‬ﻧﺎ ﻋﻦ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺻﺮﺍﻁ ﺍﻵﺏ ﺍﻟﺴﻤﺎﻭﻱ ﻭﻋﺒﺎﺩﺗﻪ‪ .‬ﻓﻤﻦ ﻫﺬﻩ ﺍﻟﺘﺠﺎﺭﺏ ﻭﻣﻦ ﻫـﺬﺍ ﺍﻟﺸـﺮﻳﺮ‬
‫ﻧﻄﻠﺐ ﺇﱃ ﺍﷲ ﺍﳋﺮﻭﺝ ﻭﺍﳋﻼﺹ‪ .‬ﻫﺬﻩ ﻗﺴﻤﺔ ﺍﻟﻌﺒﺪ ﰲ ﺻﻼﺗﻪ ﺇﱃ ﺍﷲ ﺃﺑﻴﻪ‪.‬‬
‫ﻓﻬﻞ ﰲ ﻛﺘﺐ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻷﺧﺮ ﺻﻼﺓ ﺗﺴﺘﻮﻋﺐ ﻣﺎ ﺗﺴﺘﻮﻋﺒﻪ ﺻﻼﺓ ﺍﻹﳒﻴﻞ؟ ﻫﻞ ﻓﺼﻠﺖ ﺍﻟﻜﺘـﺐ ﺍﳌﻨــﺰﻟﺔ‬
‫ﻋﺒﺎﺩﺓ ﺍﷲ ﻛﻤﺎ ﻓﺼ‪‬ﻠﺘﻬﺎ ﺻﻼﺓ ﺍﳌﺴﻴﺢ؟ ﻫﻞ ﻓﺼ‪‬ﻠﺖ ﺍﻟﺪﻳﺎﻧﺎﺕ ﻛﻠﹼﻬﺎ "ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ" ﻛﻤﺎ ﻓﺼ‪‬ﻠﻪ ﺍﻹﳒﻴﻞ‪ ،‬ﻭﻋﻠﹼﻤﻨـﺎ‬
‫ﺍﳌﺴﻴﺢ ﺃﻥ ﻧﺼﻠﹼﻲ؟‬
‫ﻫﺬﻩ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺍﻟﺴﻤﺎﺀ ﻋﻨﺪ ﺍﷲ ﺍﻵﺏ‪ ،‬ﻧﺘﻌﺒ‪‬ﺪ ‪‬ﺎ‪ ،‬ﻭﻧﻄﻠﺐ ﺇﱃ ﺍﷲ ﺃﻥ ﺗﺴﻮﺩ ﺍﻷﺭﺽ ﻛﻤﺎ ﺗﺴـﻮﺩ‬
‫ﺍﻟﺴﻤﺎﺀ‪ .‬ﻫﺬﻩ ﻫﻲ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﻟﺼﺮﺍﻁ‬

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‫ﺍﳌﺴﺘﻘﻴﻢ ﰲ ﺃﲰﻰ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺃﴰﻞ ﺣﺎﺟﺎﺕ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﰲ ﺍﻟﺴﻤﺎﺀ‪.‬‬

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‫ﻗﺎﻝ ﺍﻟﻄﱪﻱ ﰲ ﺗﻔﺴﲑﻩ‪" :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﲨﻊ ﻟﻨﺒﻴ‪‬ﻨﺎ ﳏﻤﺪ ﺹ‪ .‬ﻭﻷﻣﺘﻪ ‪ -‬ﲟﺎ ﺃﻧـﺰﻝ ﺇﻟﻴﻪ ﻣﻦ ﻛﺘﺎﺏ ‪ -‬ﻣﻌﺎﱐ ﱂ‬
‫ﱯ ﻗﺒﻠﻪ‪ ،‬ﻭﻻ ﻷﻣ‪‬ﺔ ﻣﻦ ﺍﻷﻣﻢ ﻗﺒﻠﻬﻢ‪ .‬ﻭﺫﻟﻚ ﺃﻥ ﻛ ﹼﻞ ﻛﺘﺎﺏ ﺃﻧـﺰﻟﻪ‪ ،‬ﺟ ﹼﻞ ﺫﻛﺮﻩ‪ ،‬ﻋﻠﻰ ﻧ ‪‬‬
‫ﱯ‬ ‫ﳚﻤﻌﻬ ‪‬ﻦ ﺑﻜﺘﺎﺏ ﺃﻧـﺰﻟﻪ ﺇﱃ ﻧ ‪‬‬
‫ﻣﻦ ﺃﻧﺒﻴﺎﺋﻪ ﻗﺒﻠﻪ‪ ،‬ﻓﺈﳕﺎ ﺃﻧـﺰﻟﻪ ﺑﺒﻌﺾ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﳛﻮﻱ ﲨﻴﻌﻬﺎ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺃﻧـﺰﻟﻪ ﻋﻠﻰ ﻧﺒﻴ‪‬ﻨﺎ ﳏﻤﺪ ﺹ‪ .‬ﻛﺎﻟﺘﻮﺭﺍﺓ ﺍﻟﱵ‬
‫ﻫﻲ ﻣﻮﺍﻋﻆ ﻭﺗﻔﺼﻴﻞ‪ ،‬ﻭﺍﻟﺰﺑﻮﺭ ﺍﻟﺬﻱ ﻫﻮ ﲢﻤﻴﺪ ﻭﲤﺠﻴﺪ‪ ،‬ﻭﺍﻹﳒﻴﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺍﻋﻆ ﻭﺗﺬﻛﲑ‪ .‬ﻻ ﻣﻌﺠﺰﺓ ﰲ ﻭﺍﺣـﺪﺓ‬
‫ﻣﻨﻬﺎ ﺗﺸﻬﺪ ﳌﻦ ﺃﻧـﺰﻝ ﺇﻟﻴﻪ ﺑﺎﻟﺘﺼﺪﻳﻖ‪ .‬ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻧـﺰﻝ ﻋﻠﻰ ﻧﺒﻴ‪‬ﻨﺎ ﳏﻤﺪ ﺹ‪ .‬ﳛﻮﻱ ﻣﻌﺎﱐ ﺫﻟﻚ ﻛﻠﹼﻪ‪ ،‬ﻭﻳﺰﻳـﺪ‬
‫ﻋﻠﻴﻪ ﻛﺜﲑﹰﺍ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺳﺎﺋﺮ ﺍﻟﻜﺘﺐ ﻏﲑﻩ ﻣﻨﻬﺎ ﺧﺎﻝ)‪." (١‬‬
‫ﻧﺆﻣﻦ ‪ -‬ﻭﺍﳊﻤﺪ ﷲ ‪ -‬ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ؛ ﻭﻧﻌﺒﺪ ﺍﷲ ﺍﻟﻘﺪﻳﺮ ﺍﻟﻘﺪﻭﺱ )ﺗﻮﺭﺍﺓ( ﺍﻟـﺮﲪﻦ ﺍﻟـﺮﺣﻴﻢ )ﻗـﺮﺁﻥ(‬
‫ﻭﻧﺴﺘﻬﺪﻳﻪ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ )ﺗﻮﺭﺍﺓ ﻭﺯﺑﻮﺭ ﻭﻗﺮﺁﻥ(‪ .‬ﻭﻧﺼﻠﹼﻲ ﺇﻟﻴﻪ ﺣﺴﺐ "ﺍﻟﺸﻤﻊ" "ﻭﺍﻟﻔﺎﲢﺔ" ﻭ"ﺃﺑﺎﻧﺎ" ﻷﻬﻧـﺎ ﲨﻴﻌـﹰﺎ‬
‫ﺻﻼﺓ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﳒﻴﻞ‪.‬‬

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‫ﻭﻟﻜﻦ ﻧﺮﻳﺪ ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟﻄﱪﻱ ﺃ ﹼﻻ ﻳﻘﺘﺼﺮﻭﺍ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪﻫﻢ ﻭﺃﻥ ﻳﻔﺘﺤﻮﺍ ﻋﻴﻮﻬﻧﻢ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪ ﻏﲑﻫﻢ‪ .‬ﺃﻣـﻦ‬
‫ﺍﳊ ‪‬ﻖ ﺃﻥ ﻳﺴﺘﺄﺛﺮﻭﺍ ﺑﺎﳍﺪﻯ ﻭﺍﻹﻋﺠﺎﺯ ﻭﻫﻮ "ﰲ ُﺭﺑُﺰ ﺍﻷﻭ‪‬ﻟﲔ"؟ )ﺷﻌﺮﺍﺀ‪ (١٩٢‬ﺃﻱ "ﺃﻥ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻨـﺰﻝ ﻋﻠﻰ ﳏﻤﺪ‬
‫ﻟﻔﻲ ﻛﺘﺐ ﺍﻷﻭ‪‬ﻟﲔ ﻛﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ" )ﺍﳉﻼﻻﻥ(‪ .‬ﻓﺤﺴﺐ "ﺃﻡ ﺍﻟﻘـﺮﺁﻥ" ﺃﻥ ﺗﻜـﻮﻥ ﻣﺜـﻞ ﺍﻟﻜﺘـﺎﺏ "ﺍﻹﻣـﺎﻡ"‬
‫)ﺃﺣﻘﺎﻑ‪ ، ١٢‬ﻫﻮﺩ‪ (١٢‬ﺫﺍﻙ ﺍﻟﺬﻱ ﻳﺆﻣﺮ ﺍﻟﻨﱯ ﰲ ﻗﺮﺁﻧﻪ ﻛﻠﹼﻪ ﺃﻥ ﻳﻬﺘﺪﻱ ‪‬ﺪﺍﻩ‪" .‬ﺃﻭﻟﺌﻚ ﺍﻟـﺬﻳﻦ ﺁﺗﻴﻨـﺎﻫﻢ ﺍﻟﻜﺘـﺎﺏ‬
‫ﻭﺍﳊﻜﻢ ﻭﺍﻟﻨﺒﻮ‪‬ﺓ‪ ...‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻫﺪﻯ ﺍﷲ‪ ،‬ﻓﺒﻬﺪﺍﻫﻢ ﺍﻗﺘﺪﻩ" )ﺃﻧﻌﺎﻡ‪.(٩٠‬‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ" )ﻗﺮﺁﻥ(‪.‬‬
‫"ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫"ﺍﻟﻜﺎﺋﻦ ﺍﻟﻘﺪﻳﺮ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﺭﺏ ﺍﻟﻘﻮﺍﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ" )ﺗﻮﺭﺍﺓ(‪.‬‬
‫ﺍﻟﺬﻱ ﺗﻨﺎﺯﻝ ﻭﺻﺎﺭ ﻟﻨﺎ "ﺃﺑﺎﻧﺎ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ" )ﺍﻹﳒﻴﻞ(‪.‬‬

‫‪ - 1‬ﺍﻟﻄﱪﻱ‪ :‬ﻧﺸﺮ ﺩﺍﺭ ﺍﳌﻌﺎﺭﻑ ﲟﺼﺮ‪. ١٩٨ :١‬‬

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‫ﺟﻮﻫﺮ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺍﻹﺳﻼﻡ‬

‫ﺷﺨﺺ ﻣﻨـﺰﻝ ﺃﻡ ﻛﺘﺎﺏ ﻣﻨـﺰﻝ ؟‬

‫"ﺃﻧﺎ ﺍﻟﺼﺮﺍﻁ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﳊﻴﺎﺓ"‬

‫)ﻳﻮﺣﻨﺎ ‪(٦ :١٤‬‬

‫ﺍﻹﺳﻼﻡ ﻳﻌﺘﱪ ﺫﺍﺗﻪ ﺍﻟﺪﻳﻦ ﺍﳌﻨـﺰﻝ ﻣﻦ ﺍﷲ‪" :‬ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ‪ ...‬ﻭﻣﻦ ﻳﺒﺘ ِﻎ ﻏﲑ ﺍﻹﺳﻼﻡ ﺩﻳﻨﹰﺎ ﻓﻠـﻦ‬
‫ﻳﻘﺒﻞ ﻣﻨﻪ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ" )ﺁﻝ ﻋﻤﺮﺍﻥ ‪ .(١٩‬ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺗﻌﺘﱪ ﺫﺍ‪‬ﺎ ﺑﺸﻬﺎﺩﺓ ﻛﺘﺎ‪‬ﺎ ﺃﻬﻧﺎ ﺩﻳﻦ ﺍﷲ ﻭﺧﺎﲤﺔ‬
‫ﺍﻟﻮﺣﻲ‪" :‬ﺇﻥ ﺍﷲ ﺑﻌﺪ ﺃﻥ ﻛﻠﹼﻢ ﺍﻵﺑﺎﺀ ﻗﺪﳝﹰﺎ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻣﺮﺍﺭﹰﺍ ﻋﺪﻳﺪﺓ ﻭﺑﺸﱴ ﺍﻟﻄﺮﻕ‪ ،‬ﻛﻠﹼﻤﻨﺎ ﳓﻦ ﰲ ﻫﺬﻩ ﺍﻷﻳـﺎﻡ ﺍﻷﺧـﲑﺓ‬
‫ﺑﺎﻻﺑﻦ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﻭﺍﺭﺛﹰﺎ ﻟﻜ ﹼﻞ ﺷﻲﺀ ﻭﺑﻪ ﺃﻳﻀﹰﺎ ﺃﻧﺸﺄ ﺍﻟﻌﺎﱂ‪ .‬ﺍﻟﺬﻱ ﻫﻮ ﺿﻴﺎﺀ ﳎﺪﻩ ﻭﺻﻮﺭﺓ ﳎﺪﻩ ﻭﺿﺎﺑﻂ ﻛـ ﹼﻞ ﺷـﻲ ٍﺀ‬
‫ﺑﻜﻠﻤﺔ ﻗﺪﺭﺗﻪ‪ .‬ﺍﻟﺬﻱ ﺑﻌﺪ ﺇﺫ ﻃﻬ‪‬ﺮﻧﺎ ﻣﻦ ﺧﻄﺎﻳﺎﻧﺎ ﺟﻠﺲ ﻋﻦ ﳝﲔ ﺍﳉﻼﻝ ﰲ ﺍﻷﻋﺎﱄ" )ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﺍﻟﻌﱪﺍﻧﻴﲔ ‪.(١:١‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ ﻳﺸﻬﺪ ﺑﺄﻥ ﺑﲔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻜﺘﺎﺏ ﻭﺍﻹﳒﻴﻞ ﺍﻧﺘﺴﺎﺑﹰﺎ ﻭﻧﺴﺒﹰﺎ‪ :‬ﻓﺎﻟﻘﺮﺁﻥ ﺗﺼﺪﻳﻖ ﻟﻠﻜﺘﺎﺏ ﺑﲔ ﺍﻟﻌﺮﺏ‪:‬‬
‫"ﻭﻣﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻟﻴﻔﺘﺮﻱ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﻟﻜﻦ ﺗﺼﺪﻳﻖ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻪ )ﻗﺒﻠﻪ( ﻭﺗﻔﺼﻴﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﺭﻳﺐ ﻓﻴﻪ ﻣـﻦ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ" )ﻳﻮﻧﺲ‪ .(٣٧‬ﻭﺍﻟﻜﺘﺎﺏ ﻫﻮ "ﺇﻣﺎﻡ ﺍﻟﻘﺮﺁﻥ" )ﺃﺣﻘﺎﻑ‪ ،١٢‬ﻫﻮﺩ‪ .(١٧‬ﺬﺍ ﺍﻹﻣﺎﻡ ﳚﺐ ﻋﻠﻰ ﺍﻟﻨﱯ ﺍﻵﰐ ﺃﻥ‬ ‫ﺭ ‪‬‬
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‫ﻳﻬﺘﺪﻱ )ﺃﻧﻌﺎﻡ‪ .(٩٠‬ﻭﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﳚﺐ ﺃﻥ ﻳﺰﻳﻞ ﺷﻜﻮﻛﻪ ﰲ ﺻﺤﺔ ﻣﺎ ﻳﻨـﺰﻝ ﺇﻟﻴﻪ‪" :‬ﻓﺈﻥ ﻛﻨﺖ ﰲ ﺷ ‪‬‬
‫ﳑﺎ ﺃﻧـﺰﻟﻨﺎ ﺇﻟﻴﻚ ﻓﺎﺳﺄﻝ ﺍﻟﺬﻱ ﻳﻘﺮﺅﻭﻥ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻚ‪ :‬ﻟﻘﺪ ﺟﺎﺀﻙ ﺍﳊ ‪‬ﻖ ﻣﻦ ﺭﺑ‪‬ﻚ ﻓﻼ ﺗﻜﻮﻧ ‪‬ﻦ ﻣﻦ ﺍﳌﻤﺘـﺮﻳﻦ‪ ،‬ﻭﻻ‬
‫ﺗﻜﻮﻧ ‪‬ﻦ ﻣﻦ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺑﺂﻳﺎﺕ ﺍﷲ ﻓﺘﻜﻮﻥ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ" )ﻳﻮﻧﺲ‪ (٩٤‬ﻓﺴ‪‬ﺮﻩ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﻓﺎﺳﺄﻝ ﺍﻟـﺬﻳﻦ ﻳﻘـﺮﺅﻭﻥ‬
‫ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻗﺒﻠﻚ‪ ،‬ﻓﺈﻧﻪ ﳏﻘﻖ ﻋﻨﺪﻫﻢ ﺛﺎﺑﺖ ﰲ ﻛﺘﺒﻬﻢ ﻋﻠﻰ ﳓﻮ ﻣﺎ ﺃﻟﻘﻴﻨﺎ ﺇﻟﻴﻚ‪ .‬ﻭﺍﳌﺮﺍﺩ ﲢﻘﻴﻖ ﺫﻟﻚ ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﲟﺎ ﰲ‬
‫ﺍﻟﻜﺘﺐ ﺍﳌﺘﻘﺪ‪‬ﻣﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺼﺪ‪‬ﻕ ﳌﺎ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻭﺻﻒ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺮ‪‬ﺳﻮﺥ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺼﺤ‪‬ﺔ ﻣﺎ ﺃﻧـﺰﻝ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪.‬‬

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‫ﻱ ﻣﺎ ﺑﲔ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻥ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺣﺴﺐ ﺷﻬﺎﺩﺓ ﺍﻹﳒﻴﻞ ﺷﺨﺺ ﻣﻨــﺰﻝ‪ ،‬ﺑﻴﻨﻤـﺎ‬
‫ﻣﻊ ﺫﻟﻚ ﻓﺎﻟﻔﺎﺭﻕ ﺍﳉﻮﻫﺮ ‪‬‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﺣﺴﺐ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺘﺎﺏ ﻣﻨـﺰﻝ‪.‬‬

‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻹﺳﻼﻡ )ﺍﻟﻘﺮﺁﻥ(‪ :‬ﻛﺘﺎﺏ ﻣﻨـﺰﻝ‬

‫‪ -١‬ﺻﻮﺭﺓ ﺍﻟﺘﻨـﺰﻳﻞ ﺗﺘّﻀﺢ ﺭﻭﻳﺪﹰﺍ ﺭﻭﻳﺪﹰﺍ ﰲ ﺍﻟﻘﺮﺁﻥ‬

‫ﺃﻭﻝ ﻭﺻﻒ ﳍﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺃﻬﻧﺎ ﻭﺣﻲ‪" :‬ﻭﺍﻟﻨﺠﻢ ﺇﺫﺍ ﻫﻮﻯ ﻣﺎ ﺿ ﹼﻞ ﺻﺎﺣﺒﻜﻢ ﻭﻣﺎ ﻏﻮﻯ‪ .‬ﻭﻣﺎ ﻳﻨﻄـﻖ‬
‫ﻋﻦ ﺍﳍﺪﻯ ﺇﻥ ﻫﻮ ﺇ ﹼﻻ ﻭﺣﻲ ﻳﻮﺣﻰ‪ .‬ﻋﻠﻢ ﺷﺪﻳﺪ ﺍﻟﻘﻮﻯ‪ ،‬ﺫﻭ ﻣﺮﺓ ﻓﺎﺳﺘﻮﻯ ﻭﻫﻮ ﺑﺎﻷﻓﻖ ﺍﻷﻋﻠﻰ‪ .‬ﰒ ﺩﻧﺎ ﻓﺘﺪﻟﹼﻰ ﻓﻜـﺎﻥ‬
‫ﻗﺎﺏ ﻗﻮﺳﲔ ﺃﻭ ﺃﺩﱏ ﻓﺄﻭﺣﻰ ﺇﱃ ﻋﺒﺪﻩ ﻣﺎ ﺃﻭﺣﻰ‪ .‬ﻣﺎ ﻛﺬﺏ ﺍﻟﻔﺆﺍﺩ ﻣﺎ ﺭﺃﻯ ﺃﻓﺘﻤﺎﺭﻭﻧﻪ ﻋﻠﻰ ﻣﺎ ﻳﺮﻯ" )ﳒـﻢ ‪.(١٢-١‬‬
‫ﳏﻤﺪ ﻳﺮﻯ ﺑﻌﲔ ﺑﺼﲑﺗﻪ ﻭﻓﺆﺍﺩﻩ ﻣﻼﻙ ﺍﷲ ﻳﻨـﺰﻝ ﺇﻟﻴﻪ ﻭﻳﻘﺘﺮﺏ ﻣﻨﻪ ﻭﻛﺄﻧﻪ ﻳﺒﻮﺡ ﺇﻟﻴﻪ ﺑﻜﻼ ٍﻡ ﻣﻦ ﺍﷲ‪.‬‬
‫ﺇﻧﻪ ﻭﺣﻲ ﲰﺎﻭﻱ‪ ،‬ﻻ ﺟﻨﻮﻥ ﻓﻴﻪ ﻭﻻ ﺟﻨ‪‬ﺔ‪" :‬ﺇﻧﻪ ﻟﻘﻮﻝ ﺭﺳﻮ ٍﻝ ﻛﺮﱘ ﺫﻱ ﻗﻮ‪‬ﺓ ﻋﻨﺪ ﺫﻱ ﺍﻟﻌﺮﺵ ﻣﻜﲔ‪،‬‬
‫ﻉ ﰒ ﺃﻣﲔ‪ .‬ﻭﻣﺎ ﺻﺎﺣﺒﻜﻢ ﲟﺠﻨﻮﻥ‪ .‬ﻭﻟﻘﺪ ﺁﺗﺎﻩ ﺑﺎﻷﻓﻖ ﺍﳌﺒﲔ‪ .‬ﻭﻣﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﺑﻈﻨﲔ‪ .‬ﻭﻣﺎ ﻫﻮ ﺑﻘﻮﻝ ﺷـﻴﻄﺎ ٍﻥ‬ ‫ﻣﻄﺎ ‪‬‬
‫ﺭﺟﻴﻢ‪ :‬ﻓﺄﻳﻦ ﺗﺬﻫﺒﻮﻥ" )ﺗﻜﻮﻳﺮ‪ .(٥٦-١٩‬ﻟﻴﺲ ﺍﻟﻘﺮﺁﻥ ﺑﻜﻼﻡ ﳎﻨﻮﻥ‪ ،‬ﻭﻻ ﻫﻮ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺑﻞ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻝ ﺭﺳـﻮﻝ‬
‫ﻛﺮﱘ ﻣﻘﺮ‪‬ﺏ ﻣﻦ ﺍﷲ ﻣﻄﹼﻠﻊ ﻋﻠﻰ ﻏﻴﺒﻪ ﺗﻌﺎﱃ‪.‬‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ :‬ﻧـﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻰ‬
‫ﺃﺧﲑﹰﺍ ﺗﺘ‪‬ﻀﺢ ﺻﻴﻐﺔ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﺍﳉﺪﻳﺪ‪" :‬ﻭﺇﻧﻪ ﻟﺘﻨـﺰﻳﻞ ﺭ ‪‬‬
‫ﰊ ﻣﺒﲔ" )ﺷﻌﺮﺍﺀ‪ .(١٩٥-١٩٢‬ﺍﻟﻘﺮﺁﻥ ﺗﻨـﺰﻳﻞ ﻣﻦ ﺍﷲ ﺑﻮﺍﺳﻄﺔ ﻣﻼ ٍﻙ ﺃﻣـﲔ‪:‬‬ ‫ﻗﻠﺒﻚ ﻟﺘﻜﻮﻥ ﻣﻦ ﺍﳌﻨﺬﺭﻳﻦ ﺑﻠﺴﺎ ٍﻥ ﻋﺮ ‪‬‬
‫"ﻭﻣﺎ ﺗﻨـﺰﻟﺖ ﺑﻪ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﳍﻢ ﻭﻣﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ"‪.‬‬
‫ﻛﻴﻔﻴﺔ ﻫﺬﺍ ﺍﻟﺘﻨـﺰﻳﻞ ﻳﺼﻔﻬﺎ ﺑﺄﻬﻧﺎ "ﺭﺅﻳﺎ ﺑﺎﻟﻔﺆﺍﺩ" )ﳒﻢ( "ﻭﺗﻨـﺰﻳﻞ ﻋﻠﻰ ﻗﻠﺐ ﳏﻤـﺪ" )ﺷـﻌﺮﺍﺀ(‬
‫ﺑﻮﺍﺳﻄﺔ ﻣﻼﻙ ﺍﻟﻮﺣﻲ‪.‬‬
‫ﻭﻳﺴﺘﻘ ‪‬ﺮ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻭﺻﻒ ﻭﺣﻲ ﺍﳌﻼﻙ ﰲ ﻭﺟﺪﺍﻧﻪ ﺃﻧﻪ ﺗﻨـﺰﻳﻞ ﻣﻦ ﺍﷲ‪" :‬ﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﻳﻨـﺰﻝ‪...‬‬
‫ﻗﻞ ﻧـﺰﻟﻪ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻣﻦ ﺭﺑ‪‬ﻚ ﺑﺎﳊ ‪‬ﻖ ﻟﻴﺜﺒﺖ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻫﺪﻯ ﻭﺑﺸﺮﻯ ﻟﻠﻤﺴﻠﻤﲔ" )ﳓﻞ ‪.(١٠٢-٩٨‬‬
‫ﻭﳜﺘﻢ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺑﺎﻟﺘﺼﺮﻳﺢ ﺍﻟﻨﻬﺎﺋﻲ ﻋﻦ ﻛﻴﻔﻴﺔ ﻭﺣﻲ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻗﻞ ﻣﻦ‬

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‫ﻛﺎﻥ ﻋﺪ ‪‬ﻭﹰﺍ ﳉﱪﻳﻞ ﻓﺈﻧﻪ ﻧـﺰﻟﻪ ﻋﻠﻰ ﻗﻠﺒﻚ ﺑﺈﺫﻥ ﺍﷲ ﻣﺼﺪ‪‬ﻗﹰﺎ ﳌﺎ ﺑﲔ ﻳﺪﻳﻪ ﻭﻫﺪﻯ ﻭﺑﺸﺮﻯ ﻟﻠﻤﺆﻣﻨﲔ" )‪ .(٩٧‬ﻟﻘﺪ ﺍﻧﺘﻈﺮ‬
‫ﳏﻤﺪ ﺣﱴ ﺍﳌﺪﻳﻨﺔ ﻟﻴﻌﺮﻑ ﺍﺳﻢ ﻣﻼﻙ ﺍﻟﻮﺣﻲ‪" ،‬ﺷﺪﻳﺪ ﺍﻟﻘﻮﻯ‪ ،‬ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ‪ ،‬ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﺇﻧﻪ ﺟﱪﻳﻞ"‪.‬‬
‫‪ -٢‬ﻣﻀﻤﻮﻥ ﻫﺬﺍ ﺍﻟﺘﻨـﺰﻳﻞ ﺍﻟﻘﺮﺁﱐ‪:‬‬
‫ﻛﺎﻧﺖ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻷﻭﱃ ﰲ ﻣﻜﹼﺔ ﻟﻺﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪" :‬ﻳﻠﻘﻲ ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﻣﺮﻩ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﺓ‬
‫ﻟﻴﻨﺬﺭ ﻳﻮﻡ ﺍﻟﺘﻼﻕ" )ﻏﺎﻓﺮ‪.(١٥‬‬
‫ﻭﺑﻌﺪ ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﳊﺒﺸﺔ ﺗﻄﻮ‪‬ﺭﺕ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺇﱃ ﺗﺒﺸﲑ ﺑﺎﻟﺘﻮﺣﻴﺪ ﺑﺎﺳﻢ ﺍﻟﺮﲪـﺎﻥ ﺍﻟـﺮﺣﻴﻢ‪" :‬ﻳﻨــﺰﻝ‬
‫ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺮﻭﺡ ﻣﻦ ﺃﻣﺮﻩ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺃﻥ ﺃﻧﺬﺭﻭﺍ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﹼﻻ ﺃﻧﺎ ﻓﺎﺗ‪‬ﻘﻮﻥ" )ﳓﻞ‪.(١‬‬
‫ﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺗﻨـﺰﻳﻞ ﺳﻮﻯ ﺍﻟﺘﻮﺣﻴﺪ‪" :‬ﻗﻞ ﺇﳕﺎ ﻳﻮﺣﻰ ﺇﱄﹼ‪ ،‬ﺇﳕﺎ ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ؟"‬
‫)ﺃﻧﺒﻴﺎﺀ ‪.(١٠٨‬‬
‫ﻱ ﻣﺬﻫﺐ‬‫ﻭﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﻳﺘﻮﺣ‪‬ﺪ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﻳﺘﺒﻠﻮﺭ ﻋﻠﻰ ﻋﻘﻴﺪﺗﲔ‪ :‬ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ .‬ﻣﻦ ﻗﺒﻠﻬﺎ ﻣﻦ ﺃ ‪‬‬
‫ﻛﺎﻥ‪ ،‬ﺻﺎﺭ ﻣﺆﻣﻨﹰﺎ‪" :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﺎﺩﻭﺍ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﺼﺎﺋﺒﲔ‪ :‬ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻭﻋﻤﻞ ﺻﺎﳊﹰﺎ‬
‫ﻓﻠﻬﻢ ﺃﺟﺮﻫﻢ ﻋﻨﺪ ﺭﺑ‪‬ﻬﻢ‪ ،‬ﻭﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ" )ﺑﻘﺮﺓ‪.(٦٤‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻨـﺰﻝ ﺇﱃ ﻧﱯ ﺍﻹﺳﻼﻡ‪ ،‬ﻳﻜﺮ‪‬ﺭ ﺫﻟﻚ ﰲ ﻣﻄﻠﻊ ﺳﻮﺭ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻌﻬﺪ ﺍﻟﻮﺳـﻴﻂ ﲟﻜﹼـﺔ‪:‬‬
‫"ﺗﻨـﺰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ )ﺯﻣﺮ(‪ ،‬ﺗﻨـﺰﻳﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﻠﻴﻢ )ﻏﺎﻓﺮ( ‪ ،‬ﺗﻨــﺰﻳﻞ ﺍﻟﻜﺘـﺎﺏ ﻻ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ" )ﺳﺠﺪﺓ(‪.‬‬‫ﺭﻳﺐ ﻓﻴﻪ ﻣﻦ ﺭ ‪‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ ﻳﻨـﺰﻝ ﺇﻟﻴﻪ ﻣﻌﻠﻨﹰﺎ ﰲ ﻣﻄﻠﻊ ﺍﻟﺴﻮﺭ ﺍﻧﺘﺴﺎﺏ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻜﺘﺎﺏ‪" :‬ﻛـﺬﻟﻚ ﻳـﻮﺣﻲ‬
‫ﺇﻟﻴﻚ ﻭﺇﱃ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻚ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ )ﺷﻮﺭﻯ(‪ ،‬ﻭﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ‪ :‬ﺇﻧﺎ ﺟﻌﻠﻨﺎﻩ ﻗﺮﺁﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ )ﺯﺧﺮﻑ(‪ ،‬ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﳌﺒﲔ‪ :‬ﺇﻧﺎ ﺃﻧـﺰﻟﻨﺎﻩ ﰲ ﻟﻴﻠ ٍﺔ ﻣﺒﺎﺭﻛﺔ )ﺩﺧﺎﻥ( ‪ -‬ﺬﺍ ﺍﻟﻘﺴﻢ ﻭﻫﺬﺍ ﺍﻻﺯﺩﻭﺍﺝ ﰲ ﺍﻟﺘﻌﺒﲑ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ ﻳﻨـﺰﻝ‬
‫ﻗﺮﺁﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ‪" :‬ﺗﻨـﺰﻳﻞ ﻣﻦ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺮﺣﻴﻢ‪ :‬ﻛﺘﺎﺏ ﻓﺼﻠﺖ ﺁﻳﺎﺗﻪ ﻗﺮﺁﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ" )ﻓﺼﻠﺖ(‪ .‬ﻭﻳﻜـﺮ‪‬ﺭ ﰲ ﻣﻄﻠـﻊ ﺳـﻮ ٍﺭ‬
‫ﻋﺪﻳﺪﺓ ﺻﻠﺔ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻜﺘﺎﺏ‪" :‬ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ" )ﺷﻌﺮﺍﺀ‪ ،‬ﳕﻞ‪ ،‬ﻗﺼﺺ‪ ،‬ﻳﻮﻧﺲ‪ ،‬ﺍﳊﺠـﺮ‪ ،‬ﻟﻘﻤـﺎﻥ(‪ ،‬ﻭﺃﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﺗﻌﺮﻳﺐ ﺍﻟﻜﺘﺎﺏ‪" :‬ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ‪ :‬ﺇﻧﺎ ﺃﻧـﺰﻟﻨﺎﻩ ﻗﺮﺁﻧﹰﺎ ﻋﺮﺑﻴﹰﺎ" )ﻳﻮﻧﺲ‪ ،‬ﻓﺼﻠﺖ‪ ،‬ﺍﻟﺰﺧﺮﻑ(‪.‬‬

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‫ﰊ ﰲ ﺃﺑﺴﻂ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﺇﱃ ﺍﻟﻌﺮﺏ‪ .‬ﻭﺍﻟﺒﺴﺎﻃﺔ ﻫﻲ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬

‫ﻓﺎﻟﻘﺮﺁﻥ ﻧﻘﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻜﺘﺎ ‪‬‬
‫‪ -٣‬ﻏﺎﻳﺔ ﺍﻟﺘﻨـﺰﻳﻞ ﺍﻟﻘﺮﺁﱐ‪:‬‬
‫ﺴﺌﻠﻮﺍ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ﺇﻥ ﻛﻨـﺘﻢ ﻻ ﺗﻌﻠﻤـﻮﻥ‬
‫ﻏﺎﻳﺔ ﺍﻟﺘﻨـﺰﻳﻞ ﺍﻟﻘﺮﺁﱐ ﻛﺎﻧﺖ ﻧﻘﻞ ﺍﻟﻮﺣﻴﺪ ﺍﻟﻜﺘﺎﰊ ﺇﱃ ﺍﻟﻌﺮﺏ‪" :‬ﻓ ‪‬‬
‫ﺑﺎﻟﺒﻴ‪‬ﻨﺎﺕ ﻭﺍﻟﺰﺑﺮ‪ .‬ﺃﻧـﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﺬﻛﺮ ﻟﺘﺒﻴ‪‬ﻦ ﻟﻠﻨﺎﺱ ﻣﺎ ﻧـﺰﻝ ﺇﻟﻴﻬﻢ ﻭﻟﻌﻠﹼﻬﻢ ﻳﺘﻔﻜﹼﺮﻭﻥ" )ﳓﻞ ‪.(٤٣‬‬
‫ﻷﻬﻧﻢ ﻏﻔﻠﻮﺍ ﻋﻦ ﺩﺭﺍﺳﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧـﺰﻝ ﺇﱃ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ )ﺃﻧﻌﺎﻡ‪ (١٥٥‬ﻧـﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﻟﻜﺘﺎﺏ‬
‫ﰊ ﻣﺒﲔ‪" :‬ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﺇﳕﺎ ﺃﻧـﺰﻝ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻃﺎﺋﻔﺘﲔ ﻣﻦ ﻗﺒﻠﻨـﺎ ﻭﺇﻥ ﻛﻨ‪‬ـﺎ ﻋـﻦ ﺩﺭﺍﺳـﺘﻬﻢ ﻟﻐـﺎﻓﻠﲔ"‬
‫ﺑﻠﺴﺎ ٍﻥ ﻋﺮ ‪‬‬
‫)ﺃﻧﻌﺎﻡ‪ .(١٧٦‬ﻓﺴ‪‬ﺮﻩ ﺍﳉﻼﻻﻥ‪" :‬ﺇﳕﺎ ﺃﻧـﺰﻝ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺇﳕﺎ ﻛﻨ‪‬ـﺎ ﻋـﻦ ﻗـﺮﺍﺀ‪‬ﻢ ﻟﻐـﺎﻓﻠﲔ"‪،‬‬
‫ﻭﺍﻟﺒﻴﻀﺎﻭﻱ‪" :‬ﺃﻥ ﺗﻘﻮﻟﻮﺍ ‪ ،‬ﻛﺮﺍﻫ ﹰﺔ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ‪ -‬ﻋﻠﹼﺔ ﻹﻧـﺰﺍﻟﻪ‪ -‬ﺃﻧـﺰﻝ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻭﻟﻌ ﹼﻞ ﺍﻻﺧﺘﺼﺎﺹ ﰲ‬
‫"ﺇﳕﺎ" ﻷ ﹼﻥ ﺍﻟﺒﺎﻗﻲ ﺍﳌﺸﻬﻮﺭ ﺣﻴﻨﺌ ٍﺬ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﱂ ﻳﻜﻦ ﻏﲑ ﻛﺘﺒﻬﻢ"‪.‬‬
‫ﺃﺧﲑﹰﺍ ﻧـﺰﻝ ﻟﻴﺠﻤﻊ ﺑﲔ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﲨﻴﻌﹰﺎ ﻋﻠﻰ "ﻛﻠﻤﺔ ﺳﻮﺍﺀ"‪" :‬ﻭﻣﺎ ﺃﻧـﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺇ ﹼﻻ ﻟﺘﺒﻴ‪‬ﻦ ﳍﻢ‬
‫ﻯ ﻭﺭﲪ ﹰﺔ ﻟﻘﻮ ٍﻡ ﻳﺆﻣﻨﻮﻥ" )ﳓﻞ‪" (٦٤‬ﻗﻞ ﻳﺎ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺗﻌﺎﻟﻮﺍ ﺇﱃ ﻛﻠﻤﺔ ﺳﻮﺍﺀ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻜﻢ ﺃﻻ‬
‫ﺍﻟﺬﻱ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻭﻫﺪ ‪‬‬
‫ﻧﻌﺒﺪ ﺇ ﹼﻻ ﺍﷲ‪ ،‬ﻭﻻ ﻧﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻻ ﻳﺘ‪‬ﺨﺬ ﺑﻌﻀﻨﺎ ﺑﻌﻀﹰﺎ ﺃﺭﺑﺎﺑﹰﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ" )ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(٦٤‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﺴﻮﺍﺀ ﻫﻲ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ‪ ،‬ﺍﻹﺳﻼﻡ‪.‬‬
‫ﰊ ﺳﻨﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﳜﻔﹼﻔﻬﺎ ﺑﻌﺎﺩﺍﺕ ﺍﻟﻌﺮﺏ ﺍﻟﱵ ﺗﻨﺴﺠﻢ ﻣـﻊ‬ ‫ﻭﻳﻨﻘﻞ ﺍﻟﻘﺮﺁﻥ ﺇﱃ ﺍﻟﻌﺮﺏ ﻣﻊ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻜﺘﺎ ‪‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ‪" :‬ﻳﺮﻳﺪ ﺍﷲ ﻟﻴﺒﻴ‪‬ﻦ ﻟﻜﻢ ﻭﻳﻬﺪﻳﻜﻢ ﺳﻨﻦ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪ ...‬ﻳﺮﻳﺪ ﺍﷲ ﺃﻥ ﳜﻔﹼﻒ ﻋﻨﻜﻢ ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻔﹰﺎ"‬
‫)ﻧﺴﺎﺀ ‪.(٦٥‬‬
‫ﻭﻣﻦ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﺁﻥ ﻧـﺰﻭ ﹰﻻ ﻗﻮﻟﻪ‪" :‬ﺍﻟﻴﻮﻡ ﺃﻛﻤﻠﺖ ﻟﻜﻢ ﺩﻳﻨﻜﻢ ﻭﺃﲤﻤﺖ ﻋﻠﻴﻜﻢ ﻧﻌﻤﱵ ﻭﺭﺿﻴﺖ ﻟﻜﻢ ﺍﻹﺳﻼﻡ‬
‫ﺩﻳﻨﹰﺎ" )ﻣﺎﺋﺪﺓ‪ .(٤‬ﻭﻫﺬﺍ ﺍﻹﺳﻼﻡ ﺑﺸﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺗﻮﺣﻴﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ ﻭﺩﺍﻭﺩ ﻭﻋﻴﺴﻰ ﻭﳏﻤﺪ‪" :‬ﻻ ﻧﻔﺮ‪‬ﻕ ﺑـﲔ‬
‫ﺃﺣ ٍﺪ ﻣﻨﻬﻢ ﻭﳓﻦ ﻟﻪ ﻣﺴﻠﻤﻮﻥ" )ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،٨٤‬ﻋﻨﻜﺒﻮﺕ‪ ،٤٦‬ﺑﻘﺮﺓ ‪.(١٣٦‬‬

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‫‪ -٤‬ﻛﻴﻔﻴﺔ ﺍﻟﺘﻨـﺰﻳﻞ ﺍﻟﻘﺮﺁﱐ‪:‬‬

‫ﻛﺎﻥ ﺍﻟﺘﻨـﺰﻳﻞ ﺍﻟﻘﺮﺁﱐ ﻭﺣﻴﹰﺎ ﺑﺎﻟﻮﺍﺳﻄﺔ‪ .‬ﳏﻤﺪ ﱂ ﻳ َﺮ ﺍﷲ‪ ،‬ﻭﱂ ﻳﻄﹼﻠﻊ ﻣﺒﺎﺷﺮ ﹰﺓ ﻋﻠﻰ ﻏﻴﺐ ﺍﷲ‪" :‬ﻟﻮ ﻛﻨﺖ ﺃﻋﻠـﻢ‬
‫ﺑﺎﻟﻐﻴﺐ ﻻﺳﺘﻜﺜﺮﺕ ﻣﻦ ﺍﳋﲑ ﻭﻣﺎ ﻣﺴ‪‬ﲏ ﺍﻟﺴﻮﺀ" ‪ .‬ﻭﺣﻲ ﺍﷲ ﻧـﺰﻝ ﺇﻟﻴﻪ ﺑﻮﺍﺳﻄﺔ ﺭﺳﻮ ٍﻝ ﻛﺮﱘ )ﺗﻜﻮﻳﺮ( ﺷﺪﻳﺪ ﺍﻟﻘﻮﻯ‬
‫)ﳒﻢ( ﺭﻭﺡ ﺃﻣﲔ )ﺷﻌﺮﺍﺀ( ﺭﻭﺡ ﺍﻟﻘﺪﺱ )ﳓﻞ( ﺟﱪﻳﻞ )ﺑﻘﺮﺓ(‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﱐ ﻛﺎﻥ ﰲ ﻟﻴﻠﺔ ﻣﺒﺎﺭﻛﺔ‪" :‬ﻭﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﺇﻧﺎ ﺃﻧـﺰﻟﻨﺎﻩ ﰲ ﻟﻴﻠ ٍﺔ ﻣﺒﺎﺭﻛﺔ" )ﺩﺧـﺎﻥ(‪ ،‬ﻟﻴﻠـﺔ‬
‫ﺍﻟﻘﺪﺭ‪" :‬ﺇﻧ‪‬ﺎ ﺃﻧـﺰﻟﻨﺎﻩ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ! ﻭﻣﺎ ﺃﺩﺭﺍﻙ ﻣﺎ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ؟ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺷﻬﺮ‪ :‬ﺗﻨـﺰﻝ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﻓﻴﻬﺎ ﺑﺈﺫﻥ‬
‫ﺭﺑ‪‬ﻬﻢ ﻣﻦ ﻛ ﹼﻞ ﺃﻣﺮ" )ﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ ﻛﻠﹼﻬﺎ(‪ :‬ﻧـﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻛﻤﺎ ﻳﻨـﺰﻝ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﻓﻴﻬﺎ ﺑﻜ ﹼﻞ‬
‫ﺃﻣﺮ‪.‬‬
‫ﱯ ﻳﺴﺘﻌﺠﻞ ﻫﺬﺍ ﺍﻟﻮﺣﻲ ﰲ ﺭﻏﺒﺘﻪ ﺇﻟﻴﻪ‪" :‬ﻻ ﲢﺮ‪‬ﻙ ﺑﻪ ﻟﺴﺎﻧﻚ ﻟﺘﻌﺠﻞ ﺑﻪ‪ :‬ﺇﻥ ﻋﻠﻴﻨﺎ ﲨﻌﻪ ﻭﻗﺮﺁﻧﻪ‪ .‬ﻓـﺈﺫﺍ‬
‫ﻛﺎﻥ ﺍﻟﻨ ‪‬‬
‫ﻗﺮﺃﻧﺎﻩ ﻓﺎﺗﺒﻊ ﻗﺮﺁﻧﻪ‪ .‬ﰒ ﺇﻥ ﻋﻠﻴﻨﺎ ﺑﻴﺎﻧﻪ" )ﻗﻴﺎﻣﺔ‪ .(١٩-١٩‬ﻛﺬﻟﻚ ﰲ ﺳﻮﺭﺓ ﻃﻪ‪" :‬ﻓﺘﻌﺎﱃ ﺍﷲ ﺍﳌﻠﻚ ﺍﳊـ ‪‬ﻖ‪ .‬ﻭﻻ ﺗﻌﺠـﻞ‬
‫ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﻘﻀﻲ ﺇﻟﻴﻚ ﻭﺣﻴﻪ‪ .‬ﻭﻗﻞ ﺭﺑ‪‬ﻲ ﺯﺩﱐ ﻋﻠﻤﹰﺎ" )‪. (١١١‬‬
‫ﻭﻛﺎﻥ ﰲ ﺗﻄﻮ‪‬ﺭ ﻇﺮﻭﻑ ﺍﳊﻴﺎﺓ ﻳﺄﰐ ﻓﻴﻪ ﺑﺎﻟﻨﺴﺦ‪" :‬ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ ﺁﻳ ٍﺔ ‪ -‬ﺃﻭ ﻧﻨﺴﻬﺎ ‪ -‬ﻧﺄ ِ‬
‫ﺕ ﲞ ٍﲑ ﻣﻨﻬﺎ ﺃﻭ ﻣﺜﻠﻬﺎ‪:‬‬
‫ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ ﺍﷲ ﻋﻠﻰ ﻛ ﹼﻞ ﺷﻲﺀ ﻗﺪﻳﺮ" )ﺑﻘﺮﺓ‪.(١٠٦‬‬
‫ﻭﺑﺘﻌﺒﲑ ﺍﻷﺯﻣﺎﻥ ﺗﺘﺒﺪ‪‬ﻝ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻓﻜﺎﻥ ﻳﺒﺪّﻝ ﺁﻳ ﹰﺔ ﻣﻜﺎﻥ ﺁﻳﺔ‪" :‬ﻭﺇﺫﺍ ﺑﺪ‪‬ﻟﻨﺎ ﺁﻳ ﹰﺔ ﻣﻜﺎﻥ ﺁﻳـﺔ ﻭﺍﷲ ﺃﻋﻠـﻢ ﲟـﺎ‬
‫ﻳﻨـﺰﻝ‪) "....‬ﳓﻞ‪.(١٠١‬‬
‫ﻣﻊ ﺫﻟﻚ ﻓﻬﻮ ﻗﺮﺁﻥ ﻣﺒﲔ )ﳕﻞ ﻭﺣﺠﺮ( "ﺗﻨـﺰﻳﻞ ﻣﻦ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺮﺣﻴﻢ‪ :‬ﻛﺘﺎﺏ ﻓﺼ‪‬ﻠﺖ ﺁﻳﺎﺗﻪ ﻗﺮﺁﻧـﹰﺎ ﻋﺮﺑﻴـﹰﺎ"‬
‫)ﻓﺼﻠﺖ‪ -‬ﻳﻮﺳﻒ‪ -‬ﺯﺧﺮﻑ(‪ .‬ﻭﰲ ﻣﻮﺍﻗﻒ ﺛﻼﺛﺔ ﻳﺘﺤﺪ‪‬ﻯ ﺍﻷﻧﺲ ﻭﺍﳉ ‪‬ﻦ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻞ ﺍﻟﻘﺮﺁﻥ )ﺇﺳﺮﺍﺀ‪ ،(٨٨‬ﺃﻡ ﲟﺜـﻞ‬
‫ﻋﺸﺮ ﺳﻮﺭ ﻣﻨﻪ )ﻫﻮﺩ‪ ،(١٣‬ﺃﻭ ﲟﺜﻞ ﺳﻮﺭ ٍﺓ ﻣﻨﻪ‪" :‬ﻓﺄﺗﻮﺍ ﺑﺴﻮﺭ ٍﺓ ﻣﻦ ﻣﺜﻠﻪ" )ﺑﻘﺮﺓ‪ .(٢٣‬ﻭﻟﻜﻦ ﻳﻌﻠـﻦ ﺃﻥ ﻓﻴـﻪ ﺁﻳـﺎﺕ‬
‫ﳏﻜﻤﺎﺕ ﻭﺃﹸﺧﺮ ﻣﺘﺸﺎ‪‬ﺎﺕ‪" :‬ﻫﻮ ﺍﻟﺬﻱ ﺃﻧـﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻣﻨﻪ ﺁﻳـﺎﺕ ﳏﻜﻤـﺎﺕ ﻋـﻦ ﺃ ‪‬ﻡ ﺍﻟﻜﺘـﺎﺏ ﻭﺃﹸﺧـﺮ‬
‫ﻣﺘﺸﺎ‪‬ﺎﺕ‪ ...‬ﻭﻣﺎ ﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﻪ ﺇ ﹼﻻ ﺍﷲ‪ .‬ﻭﺍﻟﺮ‪‬ﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺁﻣﻨ‪‬ﺎ ﺑﻪ‪ ،‬ﻛ ﱞﻞ ﻣﻦ ﻋﻨﺪ ﺭﺑ‪‬ﻨـﺎ" )ﺁﻝ ﻋﻤـﺮﺍﻥ‪.(٧‬‬
‫ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻨﻬﺎﺋﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺠﺎﺯﻩ‪.‬‬

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‫ﻭﻫﻜﺬﺍ ﺣﺴﺐ ﺷﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻭ‪‬ﻝ ﺳﻮﺭﺓ ﺇﱃ ﺁﺧﺮ ﺳﻮﺭﺓ‪ ،‬ﻓﺎﻹﺳـﻼﻡ ﻫـﻮ ﺗﻮﺣﻴـﺪ ﺍﷲ ﰲ ﻛﺘـﺎﺏ‬
‫ﻣﻨـﺰﻝ‪" ...‬ﻭﻣﺎ ﺃﻭﺗﻴﺘﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇ ﹼﻻ ﻗﻠﻴﻼ" )ﺇﺳﺮﺍﺀ‪.(٨٥‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﺍﳌﺴﻴﺤﻴﺔ ﺷﺨﺺٌ ﻣﻨـﺰﻝ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪:‬‬
‫ﳜﺘﻠﻒ ﺍﻹﳒﻴﻞ ﻋﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﻘﺮﺁﻥ ﰲ ﺃ ﹼﻥ ﺍﻟﻮﺣﻲ ﻓﻴﻪ ﻭﺍﻟﺘﻨـﺰﻳﻞ ﻣﻦ ﺭ ‪‬‬
‫ﺷﺨﺺٌ ﻣﻨـﺰﻝ ﺃﻛﺜﺮ ﳑﺎ ﻫﻮ ﻛﺘﺎﺏ ﻣﻨـﺰﻝ‪:‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺍﳌﻨـﺰﻝ ﻳﺘ‪‬ﻔﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﳒﻴﻞ ﻋﻠﻰ ﺗﺴﻤﻴﺘﻪ ﺑﺎﺳﻢ ﺍﻧﻔﺮﺩ ﺑﻪ ﰲ ﻛ ﹼﻞ ﺍﻟﻜﺘـﺐ ﺍﳌﻨــﺰﻟﺔ ﺩﻭﻥ‬
‫ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ؛ ﺇﻧﻪ‪:‬‬
‫ﻣﺴﻴﺢ ﺍﷲ ‪ ،‬ﻭﻛﻠﻤﺔ ﺍﷲ ‪ ،‬ﻭﺭﻭﺡ ﺍﷲ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻘﺮﺁﻥ‪:" :‬ﺇﳕﺎ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻛﻠﻤﺘﻪ ﺃﻟﻘﺎﻫﺎ ﺇﱃ ﻣﺮﱘ‪ ،‬ﻭﺭﻭﺡ ﻣﻨﻪ" )ﻧﺴﺎﺀ ‪.(١٧٠‬‬
‫ﻭﻗﺎﻝ ﺍﻹﳒﻴﻞ‪" :‬ﻓِﻲ ﺍﹾﻟَﺒ ‪‬ﺪ ِﺀ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻜِﻠ َﻤﺔﹸ ﻭَﺍﹾﻟ ﹶﻜِﻠ َﻤﺔﹸ ﻛﹶﺎ ﹶﻥ ِﻋ‪‬ﻨ َﺪ ﺍﻟﻠﱠ ِﻪ َﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻜِﻠ َﻤﺔﹸ ﺍﻟﻠﱠ َﻪ‪َ .....‬ﻭﭐﹾﻟ ﹶﻜِﻠ َﻤﺔﹸ ﺻَﺎ َﺭ َﺟﺴَﺪﹰﺍ‬
‫ﺱ ِﺑﻤُﻮﺳَﻰ ﺃﹸ ‪‬ﻋ ِﻄ َﻲ ﹶﺃﻣﱠﺎ ﺍﻟﻨ‪ ‬ﻌ َﻤ ﹸﺔ‬
‫ﺏ َﻣ ‪‬ﻤﻠﹸﻮﺀﹰﺍ ِﻧ ‪‬ﻌ َﻤ ﹰﺔ َﻭ َﺣ ﹼﻘﹰﺎ‪َ ....‬ﻷﻥﱠ ﺍﻟﻨﱠﺎﻣُﻮ َ‬
‫ﺠ َﺪﻩُ َﻣﺠ‪‬ﺪﹰﺍ ﹶﻛﻤَﺎ ِﻟ َﻮﺣِﻴ ٍﺪ ِﻣ َﻦ ﺍﻵ ِ‬ ‫َﻭ َﺣﻞﱠ َﺑ‪‬ﻴَﻨﻨَﺎ َﻭ َﺭﹶﺃ‪‬ﻳﻨَﺎ َﻣ ‪‬‬
‫ﻉ ﺍﹾﻟ َﻤﺴِﻴ ِﺢ ﺻَﺎﺭَﺍ " )ﻳﻮﺣﻨ‪‬ﺎ ‪ ١:١‬ﻭ‪ ١٤‬ﻭ‪.(١٧‬‬ ‫ﺤ ﱡﻖ ﹶﻓِﺒَﻴﺴُﻮ َ‬ ‫ﻭَﺍﹾﻟ َ‬
‫ﻓﻠﻴﺲ ﺍﻹﳒﻴﻞ ﰲ ﺟﻮﻫﺮﻩ ﻛﺘﺎﺑﹰﺎ ﺃﻭ ﺗﻮﺭﺍ ﹰﺓ ﺃﻭ ﺯﺑﻮﺭﹰﺍ ﺃﻭ ﺣﻜﻤ ﹰﺔ ﺃﻭ ﻗﺮﺁﻧﹰﺎ‪ .‬ﻻ ﺑﻞ ﻫﻮ‪ ،‬ﺣﺴﺐ ﺷﻬﺎﺩﺗﻪ ﻟﻨﻔﺴـﻪ‪،‬‬
‫ﺺ ﻣﻨـﺰﻝ‪ .‬ﻓﺎﻹﳒﻴﻞ ‪ ،‬ﻭﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻛﻠﹼﻪ‪ ،‬ﻳﺼﻒ ﻧـﺰﻭﻝ ﺍﳌﺴﻴﺢ "ﻣﻦ ﺣﻀﻦ ﺍﻵﺏ" ﻣﻦ ﺍﻟﺴﻤﺎﺀ‬ ‫ﻫﺬﺍ ﻛﻠﹼﻪ ﰲ ﺷﺨ ٍ‬
‫ﺇﱃ ﺍﻷﺭﺽ ﺃﻛﺜﺮ ﳑﺎ ﻳﺼﻒ ﻧـﺰﻭﻝ ﺍﻟﻮﺣﻲ ﺍﳌﺴﻴﺤﻲ ﻣﻦ ﺍﷲ ﺇﱃ ﺍﻟﺒﺸﺮ‪.‬‬
‫‪ -١‬ﺣﻮﺍﺩﺙ ﻣﻴﻼﺩﻩ ﺗﻨﻄﻖ ﺑﺄﻧﻪ ﻧﺎﺯﻝﹲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪:‬‬
‫ﺠﻠِﻴ ِﻞ ﺍ ‪‬ﺳ ُﻤﻬَﺎ ﻧَﺎﺻِـ َﺮﺓﹸ ِﺇﻟﹶـﻰ ﻋَـ ﹾﺬﺭَﺍ َﺀ‬
‫ﷲ ِﺇﻟﹶﻰ َﻣﺪِﻳَﻨ ٍﺔ ِﻣ َﻦ ﺍﹾﻟ َ‬
‫ﻼﻙُ ِﻣ َﻦ ﺍ ِ‬
‫ﺱ ﺃﹸ ‪‬ﺭ ِﺳ ﹶﻞ ِﺟ‪‬ﺒﺮَﺍﺋِﻴ ﹸﻞ ﺍﹾﻟ َﻤ ﹶ‬
‫ﺸ ‪‬ﻬ ِﺮ ﺍﻟﺴﱠﺎ ِﺩ ِ‬
‫" َﻭﻓِﻲ ﺍﻟ ﱠ‬
‫ﻚ‬
‫ﻼ ‪‬ﻡ ﹶﻟ ِ‬
‫ﻼﻙُ َﻭﻗﹶﺎ ﹶﻝ‪َ » :‬ﺳ ﹶ‬
‫ﻒ‪ .‬ﻭَﺍ ‪‬ﺳ ُﻢ ﺍﹾﻟ َﻌ ﹾﺬﺭَﺍ ِﺀ َﻣ ‪‬ﺮَﻳﻢُ‪ .‬ﹶﻓ َﺪ َﺧ ﹶﻞ ِﺇﹶﻟ‪‬ﻴﻬَﺎ ﺍﹾﻟ َﻤ ﹶ‬
‫ﺖ ﺩَﺍﻭُ َﺩ ﺍ ‪‬ﺳ ُﻤ ُﻪ ﻳُﻮ ُﺳ ُ‬
‫ﺨﻄﹸﻮَﺑ ٍﺔ ِﻟ َﺮﺟُ ٍﻞ ِﻣ ‪‬ﻦ َﺑ‪‬ﻴ ِ‬
‫َﻣ ‪‬‬

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‫ﻉ‪َ .‬ﻫﺬﹶﺍ َﻳﻜﹸﻮ ﹸﻥ َﻋﻈِﻴﻤـﹰﺎ ﻭَﺍﺑْـ َﻦ‬

‫ﺴﻤ‪‬ﻴَﻨ ُﻪ َﻳﺴُﻮ َ‬
‫ﲔ َﻭَﺗِﻠﺪِﻳ َﻦ ﺍﺑ‪‬ﻨﹰﺎ َﻭُﺗ َ‬
‫ﺤَﺒِﻠ َ‬
‫ﺖ َﺳَﺘ ‪‬‬
‫ﻚ‪َ .....‬ﻭﻫَﺎ ﹶﺃ‪‬ﻧ ِ‬
‫ﺏ َﻣ َﻌ ِ‬
‫ﹶﺃﱠﻳُﺘﻬَﺎ ﺍﹾﻟﻤُ‪‬ﻨ َﻌﻢُ َﻋﹶﻠ‪‬ﻴﻬَﺎ! ﹶﺍﻟ ﱠﺮ ﱡ‬
‫ﺏ ِﺇﻟﹶﻰ ﺍ َﻷَﺑ ِﺪ َﻭ ﹶﻻ َﻳﻜﹸﻮ ﹸﻥ ِﻟ ُﻤ ﹾﻠﻜِـ ِﻪ ِﻧﻬَﺎﻳَـﺔﹲ"‬
‫ﺖ َﻳ ‪‬ﻌﻘﹸﻮ َ‬ ‫ﺍﹾﻟ َﻌ ِﻠ ﱢﻲ ُﻳ ‪‬ﺪﻋَﻰ َﻭُﻳ ‪‬ﻌﻄِﻴ ِﻪ ﺍﻟ ﱠﺮ ﱡ‬
‫ﺏ ﺍ ِﻹﹶﻟﻪُ ﹸﻛ ‪‬ﺮ ِﺳﻲﱠ ﺩَﺍﻭُ َﺩ ﹶﺃﺑِﻴ ِﻪ َﻭَﻳ ‪‬ﻤِﻠﻚُ َﻋﻠﹶﻰ َﺑ‪‬ﻴ ِ‬
‫)ﻟﻮﻗﺎ‪.(٣٨-٢٦ :‬‬
‫ﻓﻬﻮ ﺍﺑﻦ ﺍﷲ ﻭﺍﺑﻦ ﺩﺍﻭﺩ ﻣﻌﺎﹰ‪ ،‬ﻭﺑﺸﺮ ﳏﺾ‪ ،‬ﺣﱴ ﻣﻦ ﺳﻼﻟﺔ ﺩﺍﻭﺩ ﻳﻜﻮﻥ ﳌﻠﻜﻪ ﺣﺪ‪‬؛ ﻭﺍﺑﻦ ﻣﺮﱘ ﻟﻦ ﻳﻜﻮﻥ ﳌﻠﻜﻪ‬
‫ﺍﻧﻘﻀﺎﺀ‪ :‬ﳛﻤﻞ ﻗﺒﻞ ﺍﳊﺒﻞ ﺑﻪ ﺗﺄﻛﻴﺪ ﺍﻟﺴﻤﺎﺀ ﺑﺄﺯﻟﻴﺔ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻓﻴﻪ ﻭﺃﺯﻟﻴ‪‬ﺔ ﺍﳌﻠﻚ ﻓﻴﻪ‪ .‬ﻭﻫﺬﻩ ﺻﻔﺎﺕ ﻓﻮﻕ ﺍﻟﺒﺸـﺮﻳﺔ‪ ،‬ﻭﻓـﻮﻕ‬
‫ﺍﳌﺨﻠﻮﻕ‪ ،‬ﺗﻮﺿﺢ ﻣﻌﲎ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻳﺴﻤ‪‬ﻴﻪ ﺍﳌﻼﻙ ‪‬ﺎ‪ ،‬ﺃﺟﻞ ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ :‬ﺇﻧﻪ ﺍﺑﻦ ﺍﷲ ﺍﻟﻌﻠﻲ‪ ،‬ﻟﺬﻟﻚ "ﻟـﻦ ﻳﻜـﻮﻥ‬
‫ﳌﻠﻜﻪ ﺍﻧﻘﻀﺎﺀ" ‪ .‬ﻭﻳﺪ ﹼﻝ ﺍﳌﻼﻙ ﺑﺎﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﻋﻈﻤﺔ ﺍﳌﻮﻟﻮﺩ ﺍﳉﺪﻳﺪ ﲟﻌﺠﺰﺍﺕ ﺍﳊﺒﻞ ﺍﳌﻌﺠﺰ ﻭﺍﳊﻤـﻞ ﺍﳌﻌﺠـﺰ‬
‫ﻒ َﻳﻜﹸﻮ ﹸﻥ َﻫﺬﹶﺍ َﻭﹶﺃﻧَﺎ‬
‫ﻼ ِﻙ‪ » :‬ﹶﻛ‪‬ﻴ َ‬ ‫ﺖ َﻣ ‪‬ﺮَﻳﻢُ ِﻟ ﹾﻠ َﻤ ﹶ‬ ‫ﻭﺍﳌﻮﻟﺪ ﺍﳌﻌﺠﺰ "ﻣﻦ ﺑﺘﻮ ٍﻝ ﱂ ﳝﺴ‪‬ﻬﺎ ﺑﺸﺮ" )ﺳﻮﺭﺓ ﻣﺮﱘ ‪ -‬ﺁﻝ ﻋﻤﺮﺍﻥ(‪" .‬ﹶﻓﻘﹶﺎﹶﻟ ‪‬‬
‫ﻚ ﹶﺃﻳ‪‬ﻀـﹰﺎ‬ ‫ﻚ ﹶﻓﻠِـ ﹶﺬِﻟ َ‬
‫ﻚ َﻭﹸﻗ َّﻮ ﹸﺓ ﺍﹾﻟ َﻌِﻠ ‪‬ﻲ ﺗُ ﹶﻈﱢﻠﻠﹸ ِ‬
‫ﺤﻞﱡ َﻋﹶﻠ‪‬ﻴ ِ‬‫ﺱ َﻳ ِ‬
‫ﻼﻙُ َﻭﻗﹶﺎ ﹶﻝ ﹶﻟﻬَﺎ‪» :‬ﺍﹶﻟﺮﱡﻭﺡُ ﺍﹾﻟ ﹸﻘ ُﺪ ُ‬
‫ﺏ ﺍﹾﻟ َﻤ ﹶ‬
‫ﺴﺖُ ﹶﺃ ‪‬ﻋ ِﺮﻑُ َﺭ ُﺟﻼﹰ؟« ﹶﻓﹶﺄﺟَﺎ َ‬
‫ﹶﻟ ‪‬‬
‫ﷲ" )ﻟﻮﻗﺎ‪ .(٣٤ :١‬ﻭﻣﻌﺠﺰﺍﺕ ﺍﳊﺒﻞ ﺑﻌﻴﺴﻰ‪ ،‬ﻭﺍﳌﻮﻟﺪ ﱂ ﻳﻨﻠﻬﺎ ﺃﺣ ‪‬ﺪ ﰲ ﺍﻟﻌـﺎﳌﲔ‬ ‫ﺱ)‪ (١‬ﺍﹾﻟ َﻤ ‪‬ﻮﻟﹸﻮ ُﺩ ِﻣ‪‬ﻨ ِ‬
‫ﻚ ُﻳ ‪‬ﺪﻋَﻰ ﺍ‪‬ﺑ َﻦ ﺍ ِ‬ ‫ﺍﹾﻟ ﹸﻘﺪﱡﻭ ُ‬
‫ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪.‬‬
‫ﻭﻣﻨﺬ ﺍﻷﻳﺎﻡ ﺍﻷﻭﱃ ﻟﻠﺤﺒﻞ ﺍﳌﻌﺠﺰ ﺗﻈﻬﺮ ﻣﻔﺎﻋﻴﻠﻪ ﺍﳋﺎﺭﻗﺔ ﺇﻧﻪ ﻧﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻻ ﻧﺎﺑﻊ ﻣﻦ ﺍﻷﺭﺽ‪ .‬ﻣﺮﱘ ﺗﺰﻭﺭ‬
‫ﺕ‬
‫ﺕ ﹶﺃﻟِﻴﺼَﺎﺑَﺎ ُ‬ ‫ﻸ ‪‬‬
‫ﺠِﻨﲔُ ﻓِﻲ َﺑ ﹾﻄِﻨﻬَﺎ ﻭَﺍ ‪‬ﻣَﺘ َ‬ ‫ﺾ ﺍﹾﻟ َ‬ ‫ﻼ َﻡ َﻣ ‪‬ﺮَﻳ َﻢ ﺍ ‪‬ﺭَﺗ ﹶﻜ َ‬
‫ﺕ َﺳ ﹶ‬ ‫ﺖ ﹶﺃﻟِﻴﺼَﺎﺑَﺎ ُ‬
‫ﺃﻡ ﳛﲕ ﺍﳌﻌﻤﺪﺍﻥ ﻭﻫﻲ ﺣﺎﻣﻞ ﺑﻪ‪" :‬ﹶﻓﹶﻠﻤﱠﺎ َﺳ ِﻤ َﻌ ‪‬‬
‫ﻚ! ﹶﻓ ِﻤ ‪‬ﻦ ﹶﺃﻳ‪‬ـ َﻦ‬
‫ﺖ ﻓِﻲ ﺍﻟ‪‬ﻨﺴَﺎ ِﺀ َﻭ ُﻣﺒَﺎ َﺭ ﹶﻛ ﹲﺔ ِﻫ َﻲ ﹶﺛ َﻤ َﺮﺓﹸ َﺑ ﹾﻄِﻨ ِ‬ ‫ﺖ‪ُ » :‬ﻣﺒَﺎ َﺭ ﹶﻛ ﹲﺔ ﹶﺃ‪‬ﻧ ِ‬
‫ﺕ َﻋﻈِﻴ ٍﻢ َﻭﻗﹶﺎﹶﻟ ‪‬‬
‫ﺼ ‪‬ﻮ ٍ‬
‫ﺖ ِﺑ َ‬
‫ﺻ َﺮ َﺧ ‪‬‬
‫ﺱ َﻭ َ‬
‫ﺡ ﺍﹾﻟﻘﹸﺪُ ِ‬
‫ِﻣ َﻦ ﺍﻟﺮﱡﻭ ِ‬
‫ﻟِﻲ َﻫﺬﹶﺍ ﹶﺃ ﹾﻥ َﺗ ﹾﺄِﺗ َﻲ ﹸﺃﻡﱡ َﺭﺑ‪‬ﻲ ِﺇﹶﻟﻲﱠ؟" )ﻟﻮﻗﺎ ‪ .(٤٦-٣٩ :١‬ﺭﻭﺡ ﺍﻟﻘﺪﺱ ‪ -‬ﻭﺍﻟﻘﺪﺱ ﺃﻭ ﺍﻟﻘﺪﻭﺱ ﻫﻮ ﺍﷲ ‪ -‬ﻳﺴﺘﻮﱄ ﻋﻠـﻰ‬
‫ﺍﻟﻮﺍﻟﺪﺓ ﻭﺍﻟﻮﻟﺪ ﻓﺴﻴﻨﺒﺊ ﺍﻷ ‪‬ﻡ ﻭﻳﱪ‪‬ﺭ ﺍﻻﺑﻦ "ﻓﻴﺸﺮﺡ ﻟﻪ ﺻﺪﺭﻩ" ﻭﻫﻮ ﺟﻨﲔ‪ ،‬ﻭﰲ ﻭﺣﻲ ﺍﷲ ﳚﻌﻞ ﺃﻡ ﳛﲕ ﺗﺴﻤ‪‬ﻲ ﻣﺮﱘ‪ ،‬ﺃ ‪‬ﻡ‬
‫ﺏ‪ .‬ﻭﻳﺆﻳ‪‬ﺪ ﺍﳉﻨﲔ "ﺑﺎﻧﺸﺮﺍﺣﻪ ﺍﻟﺴﻤﺎﻭﻱ" ﺃﻗﻮﺍﻝ ﺃﻣ‪‬ﻪ‪.‬‬ ‫ﺍﳌﺴﻴﺢ‪ :‬ﺃ ‪‬ﻡ ﺍﻟﺮ ‪‬‬
‫ﻭﻳﻮﻟﺪ ﺍﳌﺴﻴﺢ ﲟﻌﺠﺰﺓ ﱂ ﺗ َﺮ ﳍﺎ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺜﻴﻼﹰ‪ ،‬ﺩﻻﻟ ﹰﺔ ﻋﻠﻰ ﻋﻈﻤﺔ ﺍﳌﻮﻟﻮﺩ‬

‫‪" - 1‬ﺍﻟﻘﺪ‪‬ﻭﺱ" ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺍﳊﺴﲎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺰﺑﻮﺭ ﺣﱴ ﺍﻹﳒﻴﻞ‪ :‬ﻓﺎﻟﻌﺬﺭﺍﺀ ﰲ ﻧﺸﻴﺪ ﺍﻟﺘﺠﺴ‪‬ﺪ ﺍﻟﺬﻱ ﺃﻧﺸﺪﺗﻪ ﻋﻨﺪ ﻧﺴﻴﺒﺘﻬﺎ ﺍﻟﻴﺸﺒﻊ ﺗﺼﻒ ﺍﷲ ﺑﻪ‪:‬‬
‫ﰲ ﺍﻟﻌﻈﺎﺋﻢ‪ :‬ﻭﺍﲰﻪ ﺍﻟﻘﺪ‪‬ﻭﺱ" )ﻟﻮﻗﺎ‪.(٤٩ :١‬‬
‫"ﺍﻟﻘﺪﻳﺮ ﺻﻨﻊ ﹼ‬

‫‪٤٧‬‬
 ‫‪٤٨‬‬

‫ﺍﻟﺬﻱ ﻟﻴﺲ ﻛﻐﲑﻩ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﻨﺴﺎﺀ‪ .‬ﻓﺘﻨﻔﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻣﻼﻙ ﳜﱪ ﺍﳌﺴﺘﻀﻌﻔﲔ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺭﻋﺎﺓ ﺑﻴـﺖ ﳊـﻢ‪:‬‬
‫ﺏ" )ﻟﻮﻗﺎ‪ .(١١ :٢‬ﻭﳒﻢ ﰲ ﺍﳌﺸﺮﻕ ﻳُﺨﱪ ﺑﻠﻤﻌﺎﻧـﻪ ﺍﻟﻐﺮﻳـﺐ‬
‫"ﺍﻟﻴﻮﻡ ﰲ ﻣﺪﻳﻨﺔ ﺩﺍﻭﺩ ﻭﻟﺪ ﻟﻜﻢ ﳐﻠﹼﺺ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﻟﺮ ّ‬
‫ﺃﺳﻴﺎﺩ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻜﻬﺎﻧﺔ ﻭﺍﻹﻣﺎﺭﺓ ﺃﻱ ﺍﺠﻤﻟﻮﺱ‪ ،‬ﻓﻴﻮﺍﻓﻮﻥ ﻣﻦ ﺑﻼﺩﻫﻢ ﺇﱃ ﺃﻭﺭﺷﻠﻴﻢ ﻭﺑﻴﺖ ﳊﻢ "ﻟﻴﺴﺠﺪﻭﺍ ﳌﻠﻚ ﺍﻟﻴﻬـﻮﺩ"‬
‫ﷲ‬
‫ﲔﺍَ‬‫ﺤ َ‬
‫ﺴ‪‬ﺒ ِ‬
‫ﻱ ﻣُ َ‬
‫ﺴﻤَﺎ ِﻭ ‪‬‬
‫ﺠ‪‬ﻨ ِﺪ ﺍﻟ ﱠ‬
‫ﻼ ِﻙ ُﺟ ‪‬ﻤﻬُﻮ ‪‬ﺭ ِﻣ َﻦ ﺍﹾﻟ ُ‬
‫)ﻣﱴ‪ (١ :٢‬ﺍﻟﺬﻱ ﻟﻴﺲ ﻛﻐﲑﻩ ﻣﻦ ﻣﻮﺍﻟﻴﺪ ﺍﳌﻠﻮﻙ‪َ " .‬ﻭ ﹶﻇ َﻬ َﺮ َﺑ ‪‬ﻐَﺘ ﹰﺔ َﻣ َﻊ ﺍﹾﻟ َﻤ ﹶ‬
‫ﺴ ﱠﺮﺓﹸ!" )ﻟﻮﻗﺎ‪ .(١٤ :٢‬ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‬ ‫ﺱ ﺍﹾﻟ َﻤ َ‬‫ﻼ ُﻡ َﻭﺑِﺎﻟﻨﱠﺎ ِ‬ ‫ﺽ ﺍﻟﺴﱠ ﹶ‬‫ﺠ ُﺪ ِﻟﻠﱠ ِﻪ ﻓِﻲ ﺍ َﻷﻋَﺎﻟِﻲ َﻭ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﲔ‪» :‬ﺍﹾﻟ َﻤ ‪‬‬
‫َﻭﻗﹶﺎِﺋِﻠ َ‬
‫ﱂ ﺗﻨﺸﺪ ﻣﻼﺋﻜﺔ ﺍﻟﺴﻤﺎﺀ ﳌﻠﻚ ﺃﻭ ﺭﺳﻮﻝ ﰲ ﻣﻮﻟﺪﻩ‪ ،‬ﻭﻫﺎ ﻫﻲ ﰲ ﻣﻮﻟﺪ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺗﺮﻧ‪‬ﻢ ﻭﺗﻨﺸﺪ ﺃﻧـﻪ ﻗـﺪ‬
‫ﻇﻬﺮ ﺍﺠﻤﻟﺪ ﷲ ﰲ ﺍﻟﻌﻠﻰ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻷﺭﺽ ﳌﻦ ﻳﺮﺿﻰ ﺍﷲ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﺤَﺒﻞﹸ َﻭَﺗِﻠﺪُ ﺍﺑ‪‬ﻨﹰﺎ َﻭَﻳ ‪‬ﺪﻋُﻮ ﹶﻥ ﺍﺳ‪‬ـ َﻤﻪُ‬
‫ﺏ ﺑِﺎﻟﱠﻨِﺒ ‪‬ﻲ ﺍﻟﻘﹶﺎﺋِﻞ‪ُ » :‬ﻫ َﻮﺫﹶﺍ ﺍﹾﻟ َﻌ ﹾﺬﺭَﺍ ُﺀ َﺗ ‪‬‬
‫" َﻭ َﻫﺬﹶﺍ ﹸﻛﻠﱡ ُﻪ ﻛﹶﺎ ﹶﻥ ِﻟ ﹶﻜ ‪‬ﻲ َﻳِﺘ ﱠﻢ ﻣَﺎ ﻗِﻴ ﹶﻞ ِﻣ َﻦ ﺍﻟ ﱠﺮ ‪‬‬
‫ﺴﲑُﻩُ‪ :‬ﺍﹶﻟﱠﻠ ُﻪ َﻣ َﻌﻨَﺎ(‪) ".‬ﻣﱴ‪ .(٢٢ :١‬ﻣﻮﻟﺪ ﺍﳌﺴﻴﺢ ﺗﻈﻬﺮ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﻌﻈﺎﻡ ﰲ ﺍﻟﺴـﻤﺎﺀ ﻭﻋﻠـﻰ‬ ‫ِﻋﻤﱠﺎﻧُﻮﺋِﻴ ﹶﻞ« )ﭐﱠﻟﺬِﻱ َﺗ ﹾﻔ ِ‬
‫ﺍﻷﺭﺽ ﻟﻈﻬﻮﺭ "ﻋﻤﺎﻧﻮﺋﻴﻞ‪ :‬ﺍﷲ ﻣﻌﻨﺎ"‪.‬‬
‫ﺺ ﻧﺎﺯﻝ ﻣـﻦ‬ ‫ﻓﺤﻮﺍﺩﺙ ﻣﻮﻟﺪ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺗﻮﺣﻲ ﻛﻠﹼﻬﺎ ﺣﺴﺐ ﺷﻬﺎﺩﺓ ﺍﻹﳒﻴﻞ ﺍﻟﺼﺮﳛﺔ ﺃﻧﻪ ﺷﺨ ‪‬‬
‫ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ :‬ﺃﺟﻞ ﻫﻮ ﺍﺑﻦ ﻣﺮﱘ ﻭﺍﺑﻦ ﺩﺍﻭﺩ؛ ﻭﻟﻜﻦ ﻫﻮ ﺃﻳﻀﹰﺎ ﺍﳌﺨﻠﹼﺺ‪ ،‬ﺍﻟﻘﺪ‪‬ﻭﺱ‪ ،‬ﺍﺑﻦ ﺍﻟﻌﻠـﻲ‪ ،‬ﺍﺑـﻦ ﺍﷲ‪" ،‬ﺍﷲ‬
‫ﱯ ﳛـﲕ ﰲ‬ ‫ﻣﻌﻨﺎ"؛ ﺍﻟﺬﻱ ﺗﻨﺸﺪ ﲟﻮﻟﺪﻩ ﺍﻟﺮ‪‬ﻋﺎﺓ ﻭﺍﺠﻤﻟﻮﺱ ﻭﺍﳌﻼﺋﻜﺔ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺟﻨﲔ ﻳﺴﺘﻨﺒﺊ‪ ،‬ﺍﻟﻴﺸﺒﻊ "ﻭﻳﺸﺮﺡ" ﺻﺪﺭ ﺍﻟﻨ ‪‬‬
‫ﺑﻄﻦ ﺃﻣ‪‬ﻪ‪ ،‬ﺍﻟﺬﻱ ﻣﻮﻟﺪﻩ ﺃﺫﺍﻥ‪ ،‬ﺑﺸﻬﺎﺩﺓ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﲝﻠﻮﻝ ﳎﺪ ﺍﷲ ﰲ ﺍﻟﻌﻠﻰ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻷﺭﺽ‪" ،‬ﻭﻟﻦ ﻳﻜـﻮﻥ ﳍـﺬﺍ‬
‫ﺍﳌﻠﻚ ﺍﻧﻘﻀﺎﺀ"‪.‬‬
‫‪ -١‬ﺣﻮﺍﺩﺙ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﻟﱵ ﺗﻮﺣﻲ ﺑﺄﻧﻪ ﻧﺎﺯﻝﹲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪:‬‬
‫ﺲ َﻧِﺒﻲ‪ ‬ﹶﺃ ‪‬ﻋ ﹶﻈ َﻢ ِﻣ ‪‬ﻦ ﻳُﻮ َﺣﻨﱠﺎ ﺍﹾﻟ َﻤ ‪‬ﻌ َﻤﺪَﺍ ِﻥ‪ ...‬ﹶﺃَﻧِﺒ‪‬ﻴﺎﹰ؟ َﻧ َﻌ ‪‬ﻢ‬
‫ﱯ ﳛﲕ "ِﺇﻧﱠ ُﻪ َﺑ‪‬ﻴ َﻦ ﺍﹾﻟ َﻤ ‪‬ﻮﻟﹸﻮﺩِﻳ َﻦ ِﻣ َﻦ ﺍﻟ‪‬ﻨﺴَﺎ ِﺀ ﹶﻟ‪‬ﻴ َ‬
‫ﻳﺸﻬﺪ ﺍﳌﺴﻴﺢ ﻟﻠﻨ ‪‬‬
‫ﻚ‬
‫ﻼﻛِﻲ ﺍﻟﱠـﺬِﻱ ُﻳ َﻬﻴ‪‬ـ ﹸﺊ ﹶﻃﺮِﻳﻘﹶـ َ‬ ‫ﻚ َﻣ ﹶ‬‫ﺐ َﻋ‪‬ﻨﻪُ‪ :‬ﻫَﺎ ﹶﺃﻧَﺎ ﺃﹸ ‪‬ﺭ ِﺳﻞﹸ ﹶﺃﻣَﺎ َﻡ َﻭ ‪‬ﺟ ِﻬ َ‬
‫ﻀ ﹶﻞ ِﻣ ‪‬ﻦ َﻧِﺒ ﱟﻲ! َﻫﺬﹶﺍ ﻫُ َﻮ ﺍﱠﻟﺬِﻱ ﹸﻛِﺘ َ‬
‫ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ َﻭﹶﺃ ﹾﻓ َ‬
‫ﻚ" )ﻟﻮﻗﺎ‪ .(٢٦ :٧‬ﺷﺨﺼﻴﺔ ﻳﻮﺣﻨﺎ ﺃﻋﻈﻢ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺇﻧﻪ ﺳﺎﺑﻖ ﻟﻠﻤﺴﻴﺢ ﻳﺒﺸﺮ ﺑﻈﻬﻮﺭﻩ‪ ،‬ﻭﻳﺪ ﹼﻝ ﺍﻟﻨـﺎﺱ ﻋﻠﻴـﻪ‪" :‬ﰲ‬ ‫ﹸﻗﺪﱠﺍ َﻣ َ‬
‫ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﻇﻬﺮ ﻳﻮﺣﻨ‪‬ﺎ ﺍﳌﻌﻤﺪﺍﻥ ﻳﻌﻆ‬

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‫ﱯ ﺇﺫ‬
‫ﰲ ﺑﺮﻳﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﻳﻘﻮﻝ‪ :‬ﺗﻮﺑﻮﺍ ﻓﺈﻥ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ )ﺍﷲ( ﻗﺮﻳﺐ‪ .‬ﻭﻳﻮﺣﻨ‪‬ﺎ ﻫﻮ ﺍﻟﺬﻱ ﺗﻜﻠﹼﻢ ﻋﻨﻪ ﺃﺷـﻌﻴﺎ ﺍﻟـﻨ ‪‬‬
‫ﺏ‪) ...‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻜ ﹼﻞ ﺍﻟﺸﻌﺐ(‪" :‬ﹶﺃﻧَﺎ ﹸﺃ َﻋﻤ‪ُ ‬ﺪ ﹸﻛ ‪‬ﻢ ِﺑﻤَﺎ ٍﺀ ﻟِﻠﱠﺘ ‪‬ﻮَﺑ ِﺔ َﻭﹶﻟﻜِـ ِﻦ‬
‫ﺥ ﰲ ﺍﻟﱪﻳ‪‬ﺔ ﺃﻋﺪ‪‬ﻭﺍ ﻃﺮﻳﻖ ﺍﻟﺮ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﺻﻮﺕ ﺻﺎﺭ ٍ‬
‫ﺱ َﻭﻧَﺎ ٍﺭ‪) ".‬ﻣـﱴ‪:٣‬‬ ‫ﻼ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺣ ِﻤ ﹶﻞ ِﺣﺬﹶﺍ َﺀﻩُ‪ .‬ﻫُ َﻮ َﺳﻴُ َﻌﻤ‪‬ﺪُﻛﹸ ‪‬ﻢ ﺑِﺎﻟﺮﱡﻭ ِ‬
‫ﺡ ﺍﹾﻟﻘﹸﺪُ ِ‬ ‫ﺴﺖُ ﹶﺃ ‪‬ﻫ ﹰ‬
‫ﺍﱠﻟﺬِﻱ َﻳ ﹾﺄﺗِﻲ َﺑ ‪‬ﻌﺪِﻱ ﻫُ َﻮ ﹶﺃ ﹾﻗﻮَﻯ ِﻣﻨ‪‬ﻲ ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬‬
‫‪ .(١١‬ﺃﻋﻈﻢ ﻣﻮﺍﻟﻴﺪ ﺍﻟﻨﺴﺎﺀ ﻭﺃﻋﻈﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻳﻬﻴ‪‬ﺊ ﺑﺎﻷﻗﻮﺍﻝ ﻭﺍﻷﻋﻤﺎﻝ ﻻﺳﺘﻘﺒﺎﻝ ﻣﻦ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻃﺮﻳﻖ‬
‫ﺍﻟﺮﺏ‪ ،‬ﺍﻟﺬﻱ ﻳﻔﻀﻲ ﺇﱃ ﺗﺄﺳﻴﺲ ﻣﻠﻜﻮﺕ ﺍﷲ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻳﺘ ‪‬ﻢ ﺫﻟﻚ ﺑﺘﻌﻤﻴﺪ ﺍﻟﺒﺸﺮ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻟـﺬﻱ ﻳﺴـﺘﻘ ‪‬ﺮ‬
‫ﻓﻴﻬﻢ‪ ،‬ﻭﻳﻄﻬ‪‬ﺮﻫﻢ ﻛﻤﺎ ﺗﻄﻬ‪‬ﺮ ﺍﻟﻨﺎﺭ ﻛ ﹼﻞ ﺷﻲﺀ‪ ،‬ﻭﻳﻘﺮ‪‬ﻢ ﺇﱃ ﺍﷲ ﺑﺎﺳﺘﻘﺮﺍﺭ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻓﻴﻬﻢ‪.‬‬
‫"ﻭﺇﺫ ﺍﻋﺘﻤﺪ ﲨﻴﻊ ﺍﻟﺸﻌﺐ ﺍﻋﺘﻤﺪ ﻳﺴﻮﻉ ﺃﻳﻀﹰﺎ" )ﻟﻮﻗﺎ ‪" .(٢١ :٣‬ﺣﻴﻨﺌ ٍﺬ ﻇﻬﺮ ﻳﺴﻮﻉ ﻭﺃﻗﺒﻞ ﻣﻦ ﺍﳉﻠﻴـﻞ ﺇﱃ‬
‫ﱄ! ﻓﺄﺟﺎﺑﻪ ﻳﺴـﻮﻉ‬ ‫ﻼ‪ :‬ﺃﻧﺎ ﺍﶈﺘﺎﺝ ﺃﻥ ﺃﻋﺘﻤﺪ ﻣﻨﻚ‪ ..‬ﻭﺃﻧﺖ ﺗﺄﰐ ﺇ ﹼ‬ ‫ﺍﻷﺭﺩ ﹼﻥ ﺇﱃ ﻳﻮﺣﻨ‪‬ﺎ ﻟﻴﻌﺘﻤﺪ ﻣﻨﻪ‪ .‬ﻓﺄﺧﺬ ﻳﻮﺣﻨ‪‬ﺎ ﳝﺎﻧﻌﻪ ﻗﺎﺋ ﹰ‬
‫ﻭﻗﺎﻝ‪ :‬ﺩﻋﲏ ﺍﻵﻥ‪ ،‬ﺇﺫ ﻫﻜﺬﺍ ﻳﻠﻴﻖ ﺑﻨﺎ ﺃﻥ ﻧﻜﻤﻞ ﻛ ﹼﻞ ﺑ ‪‬ﺮ‪ .‬ﺣﻴﻨﺌ ٍﺬ ﺗﺮﻛﻪ‪ .‬ﻓﻠﻤ‪‬ﺎ ﺍﻋﺘﻤﺪ ﻳﺴﻮﻉ ﺧﺮﺝ ﻋﻠﻰ ﺍﻟﻔﻮﺭ ﻣﻦ ﺍﳌﺎﺀ‪.‬‬
‫ﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻳﻘﻮﻝ ﻫﺬﺍ‬
‫ﻭﺇﺫ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻗﺪ ﺍﻧﻔﺘﺤﺖ ﻟﻪ‪ ،‬ﻭﺭﺃﻯ ﺭﻭﺡ ﺍﷲ ﻳﻨـﺰﻝ ﺑﺸﻜﻞ ﲪﺎﻣﺔ ﻭﳛ ﹼﻞ ﻋﻠﻴﻪ‪ .‬ﻭﺇﺫﺍ ﺻﻮ ‪‬‬
‫ﺍﺑﲏ ﺍﳊﺒﻴﺐ ﺍﻟﺬﻱ ﺑﻪ ﺳﺮﺭﺕ" )ﻣﱴ‪.(١٧-١٣ :٣‬‬
‫ﱯ ﺃﻭ ﺭﺳﻮﻝ ﺑﻌﺜﺘﻪ ﻭﺭﺳـﺎﻟﺘﻪ ﺑﺎﻧﻔﺘـﺎﺡ‬
‫ﱯ ﺃﻭ ﺭﺳﻮﻝ ﲟﺜﻞ ﻫﺬﻩ ﺍﳌﻈﺎﻫﺮ ﻭﺍﻟﺸﻮﺍﻫﺪ؟ ﻋﻞ ﺑﺪﺃ ﻧ ‪‬‬
‫ﻫﻞ ﺷﻬﺪ ﺍﷲ ﻟﻨ ‪‬‬
‫ﺍﻟﺴﻤﺎﺀ ﻟﻪ‪ ،‬ﻭﺣﻠﻮﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻋﻠﻴﻪ‪ ،‬ﻭﺷﻬﺎﺩﺓ ﺍﷲ ﻟﻪ ﺃﻧﻪ ﺍﺑﻨﻪ ﺍﳊﺒﻴﺐ ﺍﻟﺬﻱ ﻓﻴﻪ ﻭﺿـﻊ ﺳـﺮﻭﺭﻩ‪ .‬ﻓﺎﻟﺴـﻤﺎﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﺗﺸﻬﺪﺍﻥ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﻟﻴﺲ ﻓﻘﻂ ﺍﺑﻦ ﺍﷲ "ﳎﺎﺯﹰﺍ" ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻐﺰﺍﱄ)‪ - (١‬ﺃﻭ "ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺻﻄﻔﺎﺀ"‪،‬‬
‫ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﳊﻜﻤﺔ ﻳﻨﻌﺖ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ‪.‬‬
‫ﺑﻞ ﺍﷲ ﺫﺍﺗﻪ ﻳﺸﻬﺪ ﺑﺄﻧﻪ ﺍﺑﻨﻪ ﺍﳊﺒﻴﺐ ﺑﻄﺮﻳﻘﺔ ﺧﺎﺻﺔ ﺳﻴﺒﻴ‪‬ﻦ ﻟﻨﺎ ﺍﳌﺴﻴﺢ ﺫﺍﺗﻪ ﻋﻨﻬﺎ‪ .‬ﻭﻗﺪ ﺩ ﹼﻝ ﻋﻨﻬﺎ ﺍﳌﻌﻤﺪﺍﻥ ﰲ ﺷﻬﺎﺩﺗﻪ‬
‫ﻼ ِﺇﹶﻟ‪‬ﻴ ِﻪ ﹶﻓﻘﹶﺎ ﹶﻝ‪ُ » :‬ﻫ َﻮﺫﹶﺍ َﺣ َﻤﻞﹸ ﺍﻟ ﱠﻠ ِﻪ ﺍﱠﻟﺬِﻱ َﻳ ‪‬ﺮﹶﻓﻊُ َﺧ ِﻄﱠﻴ ﹶﺔ ﺍﹾﻟﻌَﺎﹶﻟ ِﻢ‪َ .‬ﻫﺬﹶﺍ ﻫُ َﻮ‬
‫ﻉ ﻣُ ﹾﻘِﺒ ﹰ‬
‫ﺍﻷﺧﲑﺓ ﻟﻴﺴﻮﻉ‪َ " :‬ﻭﻓِﻲ ﺍﹾﻟ َﻐ ِﺪ َﻧ ﹶﻈ َﺮ ﻳُﻮ َﺣﻨﱠﺎ َﻳﺴُﻮ َ‬
‫ﺖ َﻋ‪‬ﻨﻪُ َﻳ ﹾﺄﺗِﻲ َﺑ ‪‬ﻌﺪِﻱ َﺭ ُﺟ ﹲﻞ ﺻَﺎ َﺭ ﹸﻗﺪﱠﺍﻣِﻲ‬
‫ﺍﱠﻟﺬِﻱ ﹸﻗ ﹾﻠ ُ‬

‫‪ - 1‬ﺍﻟﻐﺰﺍﱄ ‪ :‬ﺍﻟﺮ ‪‬ﺩ ﺍﳉﻤﻴﻞ ﻋﻠﻰ ﺃﳍﻴﺔ ﺍﳌﺴﻴﺢ ﺑﺼﺮﻳﺢ ﺍﻹﳒﻴﻞ‪.‬‬

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‫ﻼ‪:‬‬ ‫َﻷﻧﱠ ُﻪ ﻛﹶﺎ ﹶﻥ ﹶﻗ ْﺒﻠِﻲ‪َ .‬ﻭﹶﺃﻧَﺎ ﹶﻟ ‪‬ﻢ ﹶﺃ ﹸﻛ ‪‬ﻦ ﹶﺃ ‪‬ﻋ ِﺮﻓﹸﻪُ‪ .‬ﹶﻟ ِﻜ ‪‬ﻦ ِﻟﻴُ ﹾﻈ َﻬ َﺮ ِﻹ ‪‬ﺳﺮَﺍﺋِﻴ ﹶﻞ ِﻟ ﹶﺬِﻟ َ‬
‫ﻚ ِﺟﹾﺌﺖُ ﹸﺃ َﻋﻤ‪ُ ‬ﺪ ﺑِﺎﹾﻟﻤَﺎ ِﺀ«‪َ .‬ﻭ َﺷ ِﻬ َﺪ ﻳُﻮ َﺣﻨﱠﺎ ﻗﹶﺎِﺋ ﹰ‬
‫ﺴﻤَﺎ ِﺀ ﻓﹶﺎ ‪‬ﺳَﺘ ﹶﻘ ﱠﺮ َﻋﹶﻠ‪‬ﻴ ِﻪ‪َ .‬ﻭﹶﺃﻧَﺎ ﹶﻟ ‪‬ﻢ ﹶﺃ ﹸﻛ ‪‬ﻦ ﹶﺃ ‪‬ﻋ ِﺮﻓﹸﻪُ ﹶﻟ ِﻜ ﱠﻦ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﺭ َﺳﹶﻠﻨِﻲ ﻷُ َﻋ ‪‬ﻤ َﺪ‬
‫ﺡ ﻧَﺎ ِﺯ ﹰﻻ ِﻣﹾﺜ ﹶﻞ َﺣﻤَﺎ َﻣ ٍﺔ ِﻣ َﻦ ﺍﻟ ﱠ‬
‫»ِﺇﻧ‪‬ﻲ ﹶﻗ ‪‬ﺪ َﺭﹶﺃ‪‬ﻳﺖُ ﺍﻟﺮﱡﻭ َ‬
‫ﺱ‪َ .‬ﻭﹶﺃﻧَﺎ ﹶﻗ ‪‬ﺪ َﺭﹶﺃ‪‬ﻳﺖُ‬
‫ﺡ ﺍﹾﻟﻘﹸﺪُ ِ‬ ‫ﺡ ﻧَﺎ ِﺯ ﹰﻻ َﻭﻣُ ‪‬‬
‫ﺴَﺘ ِﻘ ‪‬ﺮﹰﺍ َﻋﹶﻠ ‪‬ﻴ ِﻪ ﹶﻓ َﻬﺬﹶﺍ ﻫُ َﻮ ﺍﱠﻟﺬِﻱ ُﻳ َﻌﻤ‪ُ ‬ﺪ ﺑِﺎﻟﺮﱡﻭ ِ‬ ‫ﺑِﺎﹾﻟﻤَﺎ ِﺀ ﺫﹶﺍ َﻙ ﻗﹶﺎ ﹶﻝ ﻟِﻲ‪ :‬ﺍﱠﻟﺬِﻱ َﺗﺮَﻯ ﺍﻟﺮﱡﻭ َ‬
‫َﻭ َﺷ ِﻬ ‪‬ﺪﺕُ ﹶﺃﻥﱠ َﻫﺬﹶﺍ ﻫُ َﻮ ﺍ‪‬ﺑ ُﻦ ﺍﻟﻠﱠ ِﻪ«‪) ".‬ﻳﻮﺣﻨﺎ‪ .(٣٤-٢٩ :١‬ﻣﻦ ﻳﻨﺎﻝ ﺭﻭﺡ ﺍﷲ‪ ،‬ﰲ ﻣﻠﺌﻪ‪ ،‬ﻭﻳﻮﺯ‪‬ﻋﻪ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻻ‬
‫ﺹ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﻋﻨﺪﻩ ﺗﻌﺎﱃ؟‬ ‫ﱯ ﳛﲕ "ﺍﺑﻦ ﺍﷲ" ﺍﳋﺎ ‪‬‬ ‫ﻳﻜﻮﻥ ﺣﺴﺐ ﺷﻬﺎﺩﺓ ﺍﻟﻨ ‪‬‬
‫‪ -٣‬ﺑﺪﺀ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ ﺗﻌﻠﻦ ﺑﺄﻧﻪ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﺳﻴّﺪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪:‬‬
‫ﱂ ﻳﻨﺘﻈﺮ ﺍﳌﺴﻴﺢ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﻭﻧﻴ‪‬ﻔﹰﺎ ﺣﱴ ﻳﻀﻊ ﺃﺭﻛﺎﻥ ﺷﺮﻳﻌﺔ ﻳﻨﺴﺦ ﻣﻨﻬﺎ ﺗﺎﺭﺓﹰ‪ ،‬ﻭﻳﺒﺪ‪‬ﻝ ﻓﻴﻬﺎ ﺃﺧﺮﻯ‪ ،‬ﻣﻌﻠﻨﹰﺎ ﺃﻧﻪ‬
‫ﻉ ﻛﺜﲑﺓ ﻣﻦ ﺍﳉﻠﻴﻞ ﻭﺍﻟﻌﺸﺮ‬
‫ﻼ"‪) ،‬ﺇﺳﺮﺍﺀ‪ .(٨٥‬ﺑﻞ ﻣﻨﺬ ﺍﳋﻄﺒﺔ ﺍﻷﻭﱃ ﻋﻠﻰ ﺟﺒﻞ ﻳﺘ‪‬ﺴﻊ ﳉﻤﻮ ٍ‬
‫"ﻣﺎ ﺃﻭﰐ ﻣﻦ ﺍﻟﻌﻠﻢ ﺇ ﹼﻻ ﻗﻠﻴ ﹰ‬
‫ﺍﳌﺪﻥ‪ ،‬ﻭﺃﻭﺭﺷﻠﻴﻢ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺷﺮﻗ ‪‬ﻲ ﺍﻷﺭﺩ ﹼﻥ" )ﻣﱴ‪ (٢٥ :٤‬ﻳﻌﻠﻦ ﻋﻘﻴﺪﺓ ﻣﻠﻜﻮﺕ ﺍﷲ‪ ،‬ﻭﺷﺮﻳﻌﺔ ﻣﻠﻜﻮﺕ ﺍﷲ‪ ،‬ﻭﺻﻮﻓﻴﺔ‬
‫ﺏ‬
‫ﻣﻠﻜﻮﺕ ﺍﷲ‪ .‬ﻓﻴﻨﻘﻞ ﻋﻘﻴﺪﺓ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ ،‬ﺍﻟﻘﺪﻳﺮ ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻭﻋﻘﻴﺪﺓ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻹﳝﺎﻥ ﺑـﺎﷲ ﺍﻷﻛـﱪ ﺭ ‪‬‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﻟﺮﲪﺎﻥ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺇﱃ ﺇﻋﻼﻥ ﺃﺑﻮ‪‬ﺓ ﺍﷲ‪ ،‬ﺍﳋﺎﺻﺔ ﻟﻠﻤﺴﻴﺢ‪ ،‬ﺍﻟﻌﺎﻣﺔ ﻟﻠﺒﺸﺮ ﺍﳌﻮﺣ‪‬ـﺪﻳﻦ ﺍﳌـﺆﻣﻨﲔ "ﺍﻵﺏ‬
‫ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ"‪ .‬ﻭﻳﻨﻘﻞ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺃﺭﻛﺎﻬﻧﺎ ﺍﳋﻤﺴﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﻇﺎﻫﺮﻳﺔ ﺇﱃ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﺍﻟﻨﻴ‪‬ـﺎﺕ‪.‬‬
‫ﻭﻋﻦ ﺍﻹﳒﻴﻞ ﺍﺳﺘﻨ‪‬ﻮﺍ ﺍﳊﺪﻳﺚ "ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴ‪‬ﺎﺕ")‪(١‬ـ ﻭﺟﻌﻞ ﻣﻦ ﺍﻟﻨﻴ‪‬ﺎﺕ ﺭﻭﺡ ﺍﻷﻋﻤﺎﻝ؛ ﻭﻃﻮﺭ ﺍﻷﺣﻜـﺎﻡ ﻣـﻦ‬
‫ﺍﻟﺴﻠﺒﻴﺔ ﺇﱃ ﺍﻹﳚﺎﺑﻴﺔ‪ :‬ﻛﺎﻥ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻝ ﻋﻦ ﻋﻼﻗﺎﺕ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ‪ :‬ﻛﻞ ﻣﺎ ﻻ ﺗﺮﻳﺪﻭﻧﻪ ﺃﻥ ﻳﻔﻌﻞ ﺍﻟﻨﺎﺱ ﺑﻜﻢ‬
‫ﻓﻼ ﺗﻔﻌﻠﻮﻩ ﺃﻧﺘﻢ ‪‬ﻢ؛ ﻓﺄﻋﻠﻦ ﻫﻮ ﰲ ﺧﺘﺎﻡ ﻋﻈﺘﻪ ﺍﻷﻭﱃ ﻭﺷﺮﻳﻌﺘﻪ ﺍﻟﺘﺄﺳﻴﺴﻴﺔ‪١٢" :‬ﹶﻓ ﹸﻜﻞﱡ َﻣﺎ ﺗُﺮِﻳﺪُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﻳ ﹾﻔ َﻌ ﹶﻞ ﺍﻟﻨﱠﺎ ُ‬
‫ﺱ ِﺑﻜﹸـ ُﻢ‬
‫ﺱ ﻭَﺍ َﻷ‪‬ﻧِﺒَﻴﺎ ُﺀ‪) " .‬ﻣﱴ‪ .(١٢ :٦‬ﻭﻳﻨﻘﻞ ﺻﻮﻓﻴﺔ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﻨـﺰﻳﻞ ﻣﻦ‬ ‫ﺍ ﹾﻓ َﻌﻠﹸﻮﺍ َﻫ ﹶﻜﺬﹶﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﹶﺃ‪‬ﻳﻀﹰﺎ ِﺑ ِﻬ ‪‬ﻢ َﻷﻥﱠ َﻫﺬﹶﺍ ُﻫ َﻮ ﺍﻟﱠﻨﺎ ُﻣﻮ ُ‬

‫‪ - 1‬ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺷﺮﻉ ﺍﻟﻘﺮﺁﻥ ﺍﶈﺎﺳﺒﺔ ﻋﻠﻰ ﺍﻟﻮﺳﻮﺳﺔ ﰲ ﺁﻳﺘﲔ ﻣﺘﻮﺍﻟﻴﺘﲔ ﻓﺴ‪‬ﺮﻫﺎ ﺍﳉﻼﻻﻥ ﺑﻘﻮﻟﻪ‪ :‬ﺭﻓﻊ ﺍﷲ ﺍﶈﺎﺳﺒﺔ ﻋﻠﻰ ﺍﻟﻮﺳﻮﺳﺔ ﻋﻦ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬

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‫ﺕ ﻫُ َﻮ ﻛﹶﺎ ِﻣ ﹲﻞ‪".‬‬
‫ﺴﻤَﺎ َﻭﺍ ِ‬
‫ﲔ ﹶﻛ َﻤﺎ ﹶﺃﻥﱠ ﹶﺃﺑَﺎ ﹸﻛ ُﻢ ﺍﱠﻟﺬِﻱ ِﻓﻲ ﺍﻟ ﱠ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﺑﺎﻷﻋﻤﺎﻝ ﺍﳊﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺇﱃ ﺍﻟﻜﻤﺎﻝ‪" :‬ﹶﻓﻜﹸﻮُﻧﻮﺍ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﻛﹶﺎ ِﻣِﻠ َ‬
‫)ﻣﱴ ‪ .(٤٨ :٦‬ﻭﰲ ﺁﺧﺮ ﺭﺳﺎﻟﺘﻪ ﻳﻌﻠﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻤﺎﻝ ﻫﻮ ﰲ ﺍﻻﺗ‪‬ﺤﺎﺩ ﻭﺍﻟﻮﺣﺪﺓ ﻣـﻊ ﺍﷲ ﰲ ﺍﳌﺴـﻴﺢ‪" :‬ﺃﻳﻬـﺎ ﺍﻵﺏ‬
‫ﺍﻟﻘﺪﻭﺱ‪ ..‬ﻟﻘﺪ ﺃﻋﻄﻴﺘﻬﻢ ﺍﺠﻤﻟﺪ ﺍﻟﺬﻱ ﺃﻋﻄﻴﺘﲏ ﻟﻴﻜﻮﻧﻮﺍ ﻭﺍﺣﺪﹰﺍ ﻛﻤﺎ ﳓﻦ ﻭﺍﺣﺪ‪ :‬ﺃﻧﺎ ﻓﻴﻬﻢ ﻭﺃﻧﺖ ﹼ‬
‫ﰲ‪ :‬ﻟﻴﻜﻮﻧﻮﺍ ﻣﻜﻤ‪‬ﻠﲔ ﰲ‬
‫ﺍﻟﻮﺣﺪﺓ" )ﻳﻮﺣﻨﺎ‪.(٢٢ :١٧‬‬
‫ﻟﺬﻟﻚ ﻳﻌﻠﻦ‪:‬‬
‫ﺃﻥ ﺑﻴﻨﻬﻢ ﺃﻋﻈﻢ ﻣﻦ ﻳﻮﻧﺎﻥ ﻭﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻋﻈﻢ ﻣﻦ ﺳﻠﻴﻤﺎﻥ ﻭﻣﻦ ﺍﳌﻠﻮﻙ ﻭﺍﳊﻜﻤﺎﺀ )ﻣﱴ ‪٤١ :١٢‬ﻭ ‪.(٤٢‬‬
‫ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻌﺘﱪﻭﻥ ﺍﻟﺴﺒﺖ ﻓﺨﺮ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻮﺳﻮﻳﺔ‪ ،‬ﻭﺍﳍﻴﻜﻞ ﺭﻣﺰ ﺗﻠﻚ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳋﺎﻟﺪ؛ ﻓﻴﻌﻠﻦ ﺍﳌﺴﻴﺢ ﻣﻨـﺬ‬
‫ﺏ ﺍﳍﻴﻜﻞ ﺃﻳﻀﹰﺎ‪" :‬ﺇﱐ ﺃﻗﻮﻝ ﻟﻜﻢ ﺃﻥ ﻫﻬﻨﺎ ﺃﻋﻈﻢ ﻣﻦ‬
‫ﺏ ﺍﻟﺴﺒﺖ" )ﻣﱴ‪ ،(٨ :١٢‬ﻭﺭ ‪‬‬ ‫ﺍﻷﻳﺎﻡ ﺍﻷﻭﱃ‪" :‬ﺇﻥ ﺍﺑﻦ ﺍﻟﺒﺸﺮ ﻫﻮ ﺭ ‪‬‬
‫ﺍﳍﻴﻜﻞ" )ﻣﱴ‪.(٦ :١٢‬‬
‫ﻼ ﺳﻠﻄﺎﻧﹰﺎ ﺇﳍﻴﹰﺎ ﻋﻠﻰ ﺗﻌﺪﻳﻞ ﺷﺮﻳﻌﺔ ﺳﻴﻨﺎﺀ‪" :‬ﻗﺪ ﲰﻌﺘﻢ ﺃﻧﻪ ﻗﻴﻞ ﻟﻸﻭ‪‬ﻟـﲔ‪...‬‬
‫ﻳﺘ‪‬ﺨﺬ ﻟﻨﻔﺴﻪ ﺻﻔﺎﺕ ﺇﳍﻴﺔ‪ ،‬ﻣﺴﺘﻌﻤ ﹰ‬
‫ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪) "...‬ﻣﱴ‪٢١ :٥‬ﻭ‪٢٧‬ﻭ‪٣١‬ﻭ‪٣٣‬ﻭ‪٣٨‬ﻭ‪.(٤٣‬‬
‫ﳛﻴﻲ ﺍﳌﻮﺗﻰ‪ ،‬ﻻ ﺑﺈﺫﻥ ﺍﷲ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺑﺴﻠﻄﺎﻧﻪ ﺍﳋﺎﺹ ﺩﻭﻥ ﺃﺩﱏ ﻋﻨﺎﺀ ﺃﻭ ﺻﻼﺓ ﺃﻭ ﻛﻠﻤﺔ ﺃﻭ ﺇﺷـﺎﺭﺓ‪" :‬ﺩﺧـﻞ‬
‫ﻭﺃﺧﺬ ﺑﻴﺪ ﺍﻟﻔﺘﺎﺓ )ﺍﺑﻨﺔ ﻳﺎﺋﲑ ﺃﺣﺪ ﺍﻟﺮﺅﺳﺎﺀ( ﻓﻨﻬﻀﺖ‪ .‬ﻓﺬﺍﻉ ﻫﺬﺍ ﺍﳋﱪ ﰲ ﺗﻠﻚ ﺍﻷﺭﺽ ﻛﹼﻠﻬﺎ" )ﻣﱴ‪.(٦٢-١٨ :٩‬‬
‫ﻳﻐﻔﺮ ﺧﻄﺎﻳﺎ ﺍﻟﻨﺎﺱ‪ :‬ﻗﺒﻞ ﺃﻥ ﻳﺸﻔﻲ ﺟﺴﺪ ﳐﻠﹼﻊ ﻳﺸﻔﺮ ﻧﻔﺴﻪ ﺑﻐﻔﺮﺍﻥ ﺧﻄﺎﻳﺎﻩ "ﻳﺎ ﺑﲏ ﻣﻐﻔﻮﺭﺓ ﻟﻚ ﺧﻄﺎﻳـﺎﻙ!‬
‫ﻓﻘﺎﻝ ﻗﻮﻡ ﻣﻦ ﺍﻟﻜﺘﺒﺔ‪ :‬ﻫﺬﺍ ﳚﺪ‪‬ﻑ ﻓﻼ ﻳﻘﺪﺭ ﺃﻥ ﻳﻐﻔﺮ ﺍﳋﻄﺎﻳﺎ ﺇ ﹼﻻ ﺍﷲ ﻭﺣﺪﻩ ‪ -‬ﻓﻘﺎﻝ‪ ،‬ﻟﻜﻲ ﺗﻌﻠﻤﻮﺍ ﺃﻥ ﺍﺑﻦ ﺍﻟﺒﺸـﺮ ﻟـﻪ‬
‫ﺾ ﺇﱃ ﺑﻴﺘﻚ! ﻓﻨﻬﺾ ﻭﻣﻀﻰ ﺇﱃ‬ ‫ﺳﻠﻄﺎﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻥ ﻳﻐﻔﺮ ﺍﳋﻄﺎﻳﺎ‪ - ،‬ﺣﻴﻨﺌ ٍﺬ ﻗﺎﻝ ﻟﻠﻤﺨﻠﹼﻊ‪ :‬ﻗﻢ ﺍﲪﻞ ﻓﺮﺍﺷﻚ ﻭﺍﻣ ِ‬
‫ﺑﻴﺘﻪ ‪ .‬ﻭﻟﺪﻯ ﻫﺬﺍ ﺍﳌﻨﻈﺮ ﺍﺳﺘﻮﱃ ﻋﻠﻰ ﺍﳉﻤﻮﻉ ﺧﻮﻑ ﺷﺪﻳﺪ ﻭﳎ‪‬ﺪﻭﺍ ﺍﷲ ﺍﻟﺬﻱ ﺁﺗﻰ ﺇﱃ ﺍﻟﻨﺎﺱ ﺳﻠﻄﺎﻧﹰﺎ ﻛﻬﺬﺍ" )ﻣـﱴ‪:٩‬‬
‫‪.(٨-١‬‬
‫ﺏ َﻭ ﹶﻻ ﹶﺃ َﺣ ‪‬ﺪ َﻳﻌ‪‬ـ ِﺮﻑُ‬
‫ﺲ ﹶﺃ َﺣ ‪‬ﺪ َﻳ ‪‬ﻌ ِﺮﻑُ ﺍ ِﻻ‪‬ﺑ َﻦ ِﺇﻻﱠ ﺍﻵ ُ‬
‫ﻳﻨﻔﺮﺩ ﲟﻌﺮﻓﺔ ﺫﺍﺕ ﺍﷲ ﻭﺣﺪﻩ ﻛﻤﺎ ﻳﻌﺮﻓﻪ ﺍﻵﺏ ﻭﺣﺪﻩ‪َ " :‬ﻭﹶﻟ‪‬ﻴ َ‬
‫ﺏ ِﺇﻻﱠ ﺍ ِﻻ‪‬ﺑﻦُ َﻭ َﻣ ‪‬ﻦ ﹶﺃﺭَﺍ َﺩ ﺍ ِﻻ‪‬ﺑﻦُ ﹶﺃ ﹾﻥ ﻳُ ‪‬ﻌِﻠ َﻦ ﹶﻟﻪُ" )ﻣﱴ‪.(٢٧ :١١‬‬
‫ﺍﻵ َ‬

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‫ﱄ ﺃﰊ ﻛـ ﹼﻞ‬
‫ﻗﺪ ﻧﺎﻝ ﻭﺯﺍﻭﻝ ﻛ ﹼﻞ ﺳﻠﻄﺎﻥ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻰ ﺍﻷﺭﺽ‪ :‬ﻳﻘﻮﳍﺎ ﰲ ﻣﻄﻠﻊ ﺭﺳﺎﻟﺘﻪ‪" :‬ﻟﻘـﺪ ﺩﻓـﻊ ﺇ ﹼ‬
‫ﱄ ﺳﻠﻄﺎﻥ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻰ ﺍﻷﺭﺽ" )ﻣﱴ ‪.(١٨ :٢٨‬‬ ‫ﺳﻠﻄﺎﻥ" )ﻣﱴ‪ .(٢٧ :١١‬ﻭﰲ ﺧﺘﺎﻡ ﺭﺳﺎﻟﺘﻪ‪" :‬ﻟﻘﺪ ﺩﻓﻊ ﺇ ﹼ‬

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‫ﺃﻫﺬﻩ ﺻﻔﺎﺕ ﻧﺒﻮﻳﺔ؟ ﺃﻡ ﺳﻠﻄﺎﺕ ﻣﻼﺋﻜﻴﺔ؟ ﺃﻡ ﺍﺩ‪‬ﻋﺎﺀﺍﺕ ﳐﻠﻮﻕ؟ ﻫﻮ ﺍﻻﺑـﻦ ﺍﻟـﺬﻱ ﻳﻌـﺮﻑ ﺫﺍﺕ ﺍﷲ ﺍﻵﺏ‬
‫ﻭﺣﺪﻩ‪ ،‬ﻭﻳﻜﺸﻒ ﻋﻨﻬﺎ ﻟﻠﻨﺎﺱ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﷲ ﺍﻵﺏ ﻳﻌﺮﻑ ﻭﺣﺪﻩ ﺍﺑﻨﻪ‪.‬‬
‫‪ -٤‬ﺗﺼﺎﺭﻳﺢ ﺍﳌﺴﻴﺢ ﺍﳌﺘﻌﺪﺩﺓ ﺍﳌﺘﻨﻮّﻋﺔ ﺗﻌﻠﻦ ﺑﺄﻧﻪ ﺷﺨﺺ ﻧﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪:‬‬
‫ﰲ ﻣﻨﺘﺼﻒ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﻗﺪ ﻫﻴ‪‬ﺄ ﺭﺳﻠﻪ ﺍﳊﻮﺍﺭﻳﲔ ﺇﱃ ﺗﻘﺒ‪‬ﻞ ﺍﻟﺘﺼﺎﺭﻳﺢ ﺍﻟﺼﺮﳛﺔ ﻋﻦ ﺳ ‪‬ﺮ ﺷﺨﺼﻴ‪‬ﺘﻪ ﻭﻣﻌﲎ ﺭﺳﺎﻟﺘﻪ‬
‫ﺍﻟﺒﻌﻴﺪ‪ ،‬ﺍﺳﺘﻔﺮﺩ ﺭﺳﻠﻪ ﰲ ﴰﺎﻝ ﻓﻠﺴﻄﲔ ﻭﺳﺄﳍﻢ‪" :‬ﻣﺎ ﺗﻘﻮﻝ ﺍﻟﻨﺎﺱ ﻋﻨ‪‬ﻲ؟‪ ،..‬ﻭﰲ ﻧﻈﺮﻛﻢ ﺃﻧﺘﻢ ﻣﻦ ﺃﻧﺎ؟ ‪ -‬ﺃﺟﺎﺏ ﲰﻌﺎﻥ‬
‫ﺑﻄﺮﺱ ﻭﻗﺎﻝ‪ :‬ﺃﻧﺖ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ﺍﳊ ‪‬ﻲ"‪ .‬ﻳُﺠﻴﺐ ﺍﳌﺴﻴﺢ ﻭُﻳﻌﻠﻦ ﻟﻠﻤﻸ ﺃﻥ ﺑﻄﺮﺱ ﱂ ﻳﻘﻞ ﺫﻟﻚ ﻣﻦ ﻋﻨﺪﻩ ﺑـﻞ ﻧﻄـﻖ‬
‫ﺑﻮﺣﻲ ﻣﻦ ﺍﷲ‪" :‬ﻃﻮﰉ ﻟﻚ ﻳﺎ ﲰﻌﺎﻥ ﺑﻦ ﻳﻮﻧﺎ ﻓﺈﻧﻪ ﻟﻴﺲ ﺍﻟﻠﺤﻢ ﻭﻻ ﺍﻟﺪﻡ ﺃﻋﻠﻨﺎ ﻟﻚ ﻫﺬﺍ ﺑﻞ ﺃﰊ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴـﻤﺎﻭﺍﺕ"‪.‬‬
‫ﺑﻨﻮ‪‬ﺓ ﳎﺎﺯﻳﺔ ﰲ ﺍﳌﺴﻴﺢ ﷲ‪ ،‬ﺑﻨﻮ‪‬ﺓ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﺑﻨﻮ‪‬ﺓ ﺇﺻﻼﺣﻴﺔ‪ ،‬ﺑﻨﻮ‪‬ﺓ ﺃﺧﻼﻗﻴﺔ‪ ،‬ﺑﻨﻮ‪‬ﺓ ﺑﺸﺮﻳﺔ‪ ،‬ﺑﻨﻮ‪‬ﺓ ﻣﻼﺋﻜﻴﺔ‪ ،‬ﺑﻨﻮ‪‬ﺓ ﳐﻠﻮﻗﺔ ﻟﻴﺴﺖ‬
‫ﲨﻴﻌﻬﺎ ﲝﺎﺟﺔ ﺇﱃ ﻭﺣﻲ ﻣﻦ ﺍﷲ ﳌﻌﺮﻓﺘﻬﺎ ﻭﺇﻋﻼﻬﻧﺎ ﻭﺍﻹﳝﺎﻥ ‪‬ﺎ؛ ﺑﻞ ﺑﻨﻮ‪‬ﺓ ﺃﲰﻰ ﻣﻦ ﻫﺬﻩ ﻛﻠﹼﻬﺎ‪ ،‬ﺑﻨﻮ‪‬ﺓ ﻓﻮﻕ ﺍﳌﺨﻠﻮﻕ‪ ،‬ﺑﻨﻮ‪‬ﺓ‬
‫ﺇﳍﻴﺔ ﰲ ﻭﺣﺪﺓ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺣﺪﻫﺎ ﲝﺎﺟﺔ ﺇﱃ ﻭﺣﻲ ﻣﻦ ﺍﷲ ﺍﻵﺏ ﳌﻌﺮﻓﺘﻬﺎ ﻭﺍﻹﳝﺎﻥ ‪‬ﺎ‪ .‬ﻭﺍﳌﻮﺍﻋﻴﺪ ﺍﻟـﱵ ﻳُﻜـﺎﻓﺊ‬
‫ﺱ‬
‫ﺖ ُﺑ ﹾﻄ ُﺮ ُ‬
‫ﻚ ﹶﺃﻳ‪‬ﻀﹰﺎ‪ :‬ﹶﺃ‪‬ﻧ َ‬
‫ﺍﳌﺴﻴﺢ ‪‬ﺎ ﺭﺳﻮﻟﻪ ﻭﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﱵ ﳝﻨﺤﻪ ﺇﻳ‪‬ﺎﻫﺎ ﺗﻌﲏ ﺃﻧﻪ ﺍﺑﻦ ﺍﷲ ﺑﺎﳊﻘﻴﻘﺔ ﻻ ﺑﺎﺠﻤﻟﺎﺯ‪َ " :‬ﻭﹶﺃﻧَﺎ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ َ‬
‫ﺕ ﹶﻓ ﹸﻜﻞﱡ ﻣَﺎ‬ ‫ﺴﻤَﺎﻭَﺍ ِ‬ ‫ﺕ ﺍﻟ ﱠ‬
‫ﻚ َﻣﻔﹶﺎﺗِﻴ َﺢ َﻣﹶﻠﻜﹸﻮ ِ‬ ‫ﺠﺤِﻴ ِﻢ ﹶﻟ ‪‬ﻦ َﺗ ﹾﻘﻮَﻯ َﻋﹶﻠ‪‬ﻴﻬَﺎ‪َ .‬ﻭﹸﺃ ‪‬ﻋﻄِﻴ َ‬
‫ﺏ ﺍﹾﻟ َ‬
‫ﺴﺘِﻲ َﻭﹶﺃ‪‬ﺑﻮَﺍ ُ‬
‫ﺨ َﺮ ِﺓ ﹶﺃ‪‬ﺑﻨِﻲ ﹶﻛﻨِﻴ َ‬
‫ﺼ‪‬‬
‫َﻭ َﻋﻠﹶﻰ َﻫ ِﺬ ِﻩ ﺍﻟ ﱠ‬
‫ﺕ«"‪.‬‬ ‫ﺤﻠﹸﻮ ﹰﻻ ﻓِﻲ ﺍﻟﺴﱠـﻤَﺎﻭَﺍ ِ‬ ‫ﺽ َﻳﻜﹸﻮ ﹸﻥ َﻣ ‪‬‬ ‫ﺤﻠﱡ ُﻪ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺕ‪َ .‬ﻭ ﹸﻛﻞﱡ ﻣَﺎ َﺗ ُ‬ ‫ﺴﻤَﺎﻭَﺍ ِ‬‫ﺽ َﻳﻜﹸﻮ ﹸﻥ َﻣ ‪‬ﺮﺑُﻮﻃﹰﺎ ﻓِﻲ ﺍﻟ ﱠ‬ ‫َﺗ ‪‬ﺮِﺑﻄﹸﻪُ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫)ﻣﱴ‪ .(٢٠-١٣ :١٥‬ﺃﹸﻣﺮ ﳏﻤﺪ ﺃﻥ ﻳﺘﻌﻮ‪‬ﺫ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮ‪‬ﺟﻴﻢ ﰲ ﺳﺎﻋﺎﺕ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺼﻼﺓ‪ .‬ﻭﻫﻨﺎ ﺍﳌﺴﻴﺢ ﻳُﺼﺮ‪‬ﺡ ﺑﺄﻥ‬
‫ﻱ ﻋﻠﻰ ﺷﺨﺺ ﺍﳌﺴﻴﺢ؟ ‪-‬‬
‫ﺃﺑﻮﺍﺏ ﺍﳉﺤﻴﻢ ﻛﻠﹼﻬﺎ ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﻛﻨﻴﺴﺘﻪ ﻭﻋﻠﻰ ﺭﺋﻴﺴﻬﺎ ‪ -‬ﻓﻜﻢ ﺑﺎﳊﺮ ‪‬‬

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‫ﺍﷲ ﻫﻮ ﺳﻴ‪‬ﺪ ﻣﻠﻜﻮﺗﻪ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﳌﺴﻴﺢ ﻳﺘﻤﺘ‪‬ﻊ ﺑﻪ ﻭﻳﻌﻄﻲ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻟﺮﺳﻮﻟﻪ؛ ﺳﻠﻄﺎﻥ ﻣﻄﻠﻖ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﰲ‬
‫ﻱ ﰲ ﺍﻟﺴﻴ‪‬ﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻌﻄﻲ؟‪.‬‬
‫ﺍﻟﺴﻤﺎﺀ‪ :‬ﻓﻜﻢ ﺑﺎﳊﺮ ‪‬‬
‫ﻱ ﻭﺃﻳ‪‬ﺪ ﺍﳌﺴﻴﺢ ﺻﺤ‪‬ﺔ ﻭﺣﻘﻴﻘـﺔ ﻫـﺬﺍ‬‫ﺃﻫﺬﺍ ﻛﻼﻡ ﺑﺸﺮ؟ ﺃﻡ ﻛﻼﻡ ﳐﻠﻮﻕ؟ ﻟﻘﺪ ﺃﻭﺣﻰ ﺍﷲ ﺇﱃ ﺍﳊﻮﺍﺭ ‪‬‬
‫ﺍﻟﻮﺣﻲ ﺍﻹﳍ ‪‬ﻲ‪" :‬ﺃﻧﺖ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ﺍﳊﻲ"‪.‬‬
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‫ﻭﻣﻦ ﺃﻏﺮﺏ ﻣﺎ ﰲ ﺍﻹﳒﻴﻞ ﺇﻋﻼﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻨﺒﻮﺀﺓ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﷲ ﺑﻌﺪ ﻋﻤﺎﺩﻩ ﻭﺇﻋﻼﻧـﻪ ﰲ ﺍﻷﺭﺩ ﹼﻥ‪:‬‬
‫"ﺭﺟﻊ ﻳﺴﻮﻉ ﻣﻦ ﺍﻷﺭﺩﻥ ﻭﻫﻮ ﳑﻠﺘ ﹲﺊ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ )ﻟﻮﻗﺎ‪" ،(١ :٤‬ﻭﻋﻠﻰ ﺍﻷﺛﺮ ﺩﻓﻌﻪ ﺍﻟﺮﻭﺡ ﺍﻟﻘـﺪﺱ ﺇﱃ ﺍﻟﱪﻳ‪‬ـﺔ‬
‫ﻭﺃﻗﺎﻡ ﻓﻴﻬﺎ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﳚﺮ‪‬ﺑﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻛﺎﻥ ﻣﻊ ﺍﻟﻮﺣﻮﺵ ﻭﻛﺎﻧﺖ ﺍﳌﻼﺋﻜﺔ ﲣﺪﻣﻪ" )ﻣﺮﻗﺲ‪ .(١٢ :١‬ﻋﻨـﺪ ﻣﺸـﻬﺪ‬
‫ﺍﻷﺭﺩﻥ ﻭﻣﺸﻬﺪ ﺍﻟﺼﻮﻡ ﺍﳋﺎﺭﻕ ﻭﺧﺪﻣﺔ ﺍﳌﻼﺋﻜﺔ ﻓﻬﻤﺖ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﳋﺎﺭﻕ ﻫﻮ ﺍﺑﻦ ﺍﷲ‪ .‬ﻭﻛﺎﻥ ﺇﺑﻠﻴﺲ‬
‫ﺃﻭﻝ ﻣﻦ ﺳﱪ ﻏﻮﺭ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺬﺍﺗﻪ ﻣﺒﺎﺷﺮ ﹰﺓ ﻣﻊ ﺍﳌﺴﻴﺢ ‪" .‬ﻓﻠﻤﺎ ﺍﻧﻘﻀﻰ ﺻﻮﻡ ﺍﳌﺴﻴﺢ ﺟﺎﻉ‪ ،‬ﻓﻘﺎﻝ ﻟـﻪ ﺇﺑﻠـﻴﺲ‪ :‬ﺇﻥ‬
‫ﻛﻨﺖ ﺍﺑﻦ ﺍﷲ ﻓﻤﺮ ﻫﺬﺍ ﺍﳊﺠﺮ ﺃﻥ ﻳﺼﲑ ﺧﺒﺰﹰﺍ! ﺃﺟﺎﺑﻪ ﻳﺴﻮﻉ‪ :‬ﻟﻴﺲ ﺑﺎﳋﺒﺰ ﻭﺣﺪﻩ ﳛﻴﺎ ﺍﻹﻧﺴـﺎﻥ‪ ...‬ﰒ ﺟـﺎﺀ ﺑـﻪ ﺇﱃ‬
‫ﺃﻭﺭﺷﻠﻴﻢ ﻭﺃﻗﺎﻣﻪ ﻋﻠﻰ ﻗﻤﺔ ﺍﳍﻴﻜﻞ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﻛﻨﺖ ﺍﺑﻦ ﺍﷲ ﻓﺎﻟ ِﻖ ﺑﻨﻔﺴﻚ ﻣﻦ ﻫﻬﻨﺎ ﺇﱃ ﺃﺳﻔﻞ ﻓﻠﻘﺪ ﻛﺘﺐ ‪ -‬ﺇﺑﻠـﻴﺲ‬
‫ﻳﻌﺮﻑ ﺍﻟﻜﺘﺐ ﻭﻳﻌﺮﻑ ﺃﻬﻧﺎ ﺗﻨﺒ‪‬ﺄﺕ ﻋﻦ ﺍﳌﺴﻴﺢ ‪ -‬ﺇﻧﻪ ﻳﻮﺻﻲ ﻣﻼﺋﻜﺘﻪ ﺑﻚ ﻟﻜﻲ ﲢﻔﻈﻚ! ﻭﺃﻳﻀﹰﺎ‪ :‬ﺇﻬﻧﺎ ﲢﻤﻠـﻚ ﻋﻠـﻰ‬
‫ﺏ ﺇﳍﻚ"‪ .‬ﻓﻔﺸﻞ ﺇﺑﻠﻴﺲ ﰲ ﲡﺎﺭﺑﻪ ﻭﺗﻴﻘﹼﻦ ﺃﻥ‬
‫ﻼ ﺗﺼﺪﻡ ﲝﺠﺮ ﺭﺟﻠﻚ‪ .‬ﻓﺄﺟﺎﺏ ﻳﺴﻮﻉ‪ :‬ﻟﻘﺪ ﻗﻴﻞ ﻻ ﲡﺮ‪‬ﺏ ﺍﻟﺮ ‪‬‬ ‫ﺇﻳﺪﻳﻬﺎ ﻟﺌ ﹼ‬
‫ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﺑﻦ ﺍﷲ‪ .‬ﻭﺍﺿﻄ ‪‬ﺮ ﺇﺑﻠﻴﺲ ﺇﱃ ﺍﳉﻬﺮ ‪‬ﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﻋﺪ‪‬ﺓ ﻣﻨﺎﺳﺒﺎﺕ‪.‬‬
‫"ﻧـﺰﻝ ﻳﺴﻮﻉ ﺇﱃ ﻛﻔﺮﻧﺎﺣﻮﻡ ﻣﺪﻳﻨﺔ ﰲ ﺍﳉﻠﻴﻞ ﻭﻛﺎﻥ ﻳﻌﻠﹼﻢ ﰲ ﻛﻔﺮﻧﺎﺣﻮﻡ"‪ .‬ﻭﻛﺎﻥ ﺍﳉﻤﻴﻊ ﻣﺒـﻬﻮﺗﲔ ﻣـﻦ‬
‫ﻼ‪ :‬ﺁﻩ ! ﻣﺎﻟﻨﺎ‬
‫ﺗﻌﻠﻴﻤﻪ ﻷﻥ ﻛﻼﻣﻪ ﻛﺎﻥ ﺑﺴﻠﻄﺎﻥ‪ .‬ﻭﻛﺎﻥ ﰲ ﺍﺠﻤﻟﻤﻊ ﺭﺟﻞ ﺑﻪ ﺭﻭﺡ ﺷﻴﻄﺎﻥ ﳒﺲ ﻓﺼﺎﺡ ﺑﺼﻮﺕ ﺟﻬﲑ ﻗﺎﺋ ﹰ‬
‫ﻭﻟﻚ! ﻳﺎ ﻳﺴﻮﻉ ﺍﻟﻨﺎﺻﺮﻱ‪ ،‬ﺃﻭ ﺟﺌﺖ ﻟﺘﻬﻠﻜﻨﺎ؟ ﻟﻘﺪ ﻋﺮﻓﺖ ﻣﻦ ﺃﻧﺖ‪ :‬ﺇﻧﻚ ﻗﺪﻭﺱ ﺍﷲ! ﻓﺰﺟﺮﻩ ﻳﺴﻮﻉ ﻗـﺎﺋ ﹰ‬
‫ﻼ‪ :‬ﺻـ ‪‬ﻪ‬
‫ﻭﺍﺧﺮﺝ ! ﻓﺼﺮﻋﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻮﺳﻂ ﻭﺧﺮﺝ ﻣﻨﻪ ﻭﱂ ﻳﺆﺫﻩ ﰲ ﺷﻲﺀ‪ .‬ﻓﺎﺳﺘﺤﻮﺫ ﺍﻟﺬﻋﺮ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻭﻃﻔﻘﻮﺍ ﻳﻘﻮﻟﻮﻥ‬
‫ﰲ ﻣﺎ ﺑﻴﻨﻬﻢ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ!‪ ...‬ﺇﻧﻪ ﻳﺄﻣﺮ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﺠﺴﺔ ﺑﺴﻠﻄﺎﻥ ﻭﻗﺪﺭﺓ‪ ،‬ﻓﺘﺨﺮﺝ!"‬

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‫ﻱ ﻫﻮ ﻗﺪ‪‬ﻭﺱ ﺍﷲ‪ ،‬ﻋﺮﻑ ﺫﻟﻚ ﻣﻦ ﻛﻼﻣﻪ ﺍﻟﺬﻱ ﻛـﺎﻥ ﺫﺍ‬ ‫)ﻟﻮﻗﺎ‪ - (٣٧-٣١ :٤‬ﻟﻘﺪ ﻋﺮﻑ ﺇﺑﻠﻴﺲ ﺃﻥ ﻳﺴﻮﻉ ﺍﻟﻨﺎﺻﺮ ‪‬‬
‫ﺳﻠﻄﺎﻥ ﺇﳍﻲ‪ ،‬ﻭﻣﻦ ﻋﻤﻠﻪ ﰲ ﺍﻟﺸﻴﺎﻃﲔ ﺍﻟﺬﻱ ﻛﺎﻥ ﺫﺍ ﺳﻠﻄﺎﻥ ﺇﳍ ‪‬ﻲ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﺇﻥ ﺍﳌﺴﻴﺢ "ﻗﺪ‪‬ﻭﺱ ﺍﷲ"‪ .‬ﻭﰲ ﻣﻨﺎﺳﺒ ٍﺔ ﺃﺧﺮﻯ ﻳﺰﻳﺪ ﺇﺑﻠﻴﺲ ﺑﻴﺎﻧﹰﺎ‪ :‬ﺍﻧﺘﻘﻞ ﻭﺣﻮﺍﺭﻳﻮﻩ ﻣﻦ ﻏﺮﺏ ﲝﲑﺓ ﻃﱪﻳـﺔ ﺇﱃ‬
‫ﺷﺮﻗﻴﻬﺎ ﺇﱃ ﺑﻘﻌﺔ ﺍﳉﺮﺍﺳﻴﲔ‪" ،‬ﻭﻣﺎ ﺃﻥ ﻭﺻﻞ ﺧﺮﺝ ﺇﱃ ﺍﻟ ‪‬ﱪ ﺣﱴ ﺍﺳﺘﻘﺒﻠﻪ ﺭﺟﻞ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺑﻪ ﺷﻴﺎﻃﲔ‪ .‬ﻓﻠﻤـﺎ ﺃﺑﺼـﺮ‬
‫ﺕ ﺟﻬﲑ‪ :‬ﻣﺎﱄ ﻭﻟﻚ ﻳﺎ ﻳﺴﻮﻉ ﺍﺑﻦ ﺍﷲ ﺍﻟﻌﻠﻲّ؟ ﺍﺑﺘـﻬﻞ ﺇﻟﻴـﻚ ﺃ ﹼﻻ‬
‫ﻳﺴﻮﻉ ﺃﺧﺬ ﻳﺼﻴﺢ‪ ،‬ﻭﺧ ‪‬ﺮ ﻋﻨﺪ ﻗﺪﻣﻴﻪ ﻭﻗﺎﻝ ﺑﺼﻮ ٍ‬
‫ﺗﻌﺬﹼﺑﲏ)‪ ،(١‬ﻓﺈﻥ ﻳﺴﻮﻉ ﻛﺎﻥ ﻳﺄﻣﺮ ﺍﻟﺮﻭﺡ ﺍﻟﻨﺠﺲ ﺇﻥ ﳜﺮﺝ ﻣﻦ ﺍﻟﺮﺟﻞ‪."...‬‬
‫ﻓﺨﺮﺝ ﺍﻟﺸﻴﺎﻃﲔ ﻣﻦ ﺍﻟﺮﺟﻞ‪ ...‬ﻓﺴﺄﻟﻪ ﲨﻴﻊ ﺳﻜﺎﻥ ﺃﺭﺽ ﺍﳉﺮﺍﺳﻴﲔ ﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻨﻬﻢ ﻷ ﹼﻥ ﺧﻮﻓﹰﺎ ﻋﻈﻴﻤﹰﺎ ﻗـﺪ‬
‫ﺍﺳﺘﺤﻮﺫ ﻋﻠﻴﻬﻢ‪) "،‬ﻟﻮﻗﺎ‪ .(٢٦ :٨‬ﻛﺎﻧﻮﺍ ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ ﳜﺎﻓﻮﻥ ﻣﻦ ﺇﺑﻠﻴﺲ ﻭﺳﻄﻮﺗﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺈﺫﺍ ‪‬ﻢ ﺃﻣﺎﻡ ﺭﺟﻞ‬
‫ﺗﺬ ﹼﻝ ﺃﻣﺎﻣﻪ ﻗﻮﻯ ﺍﻟﺸﺮ‪ ،‬ﻭﳜﻀﻊ ﻟﻪ ﺇﺑﻠﻴﺲ ﻭﻳﺴﺘﺼﻐﺮ‪ ،‬ﻭﻳﻌﻠﻦ ﻟﻠﻨﺎﺱ ﺃﻧﻪ ﻗﺪ ﻋﺮﻑ ﻳﺴﻮﻉ ﻣﻦ ﻫﻮ‪ :‬ﻳﺴﻮﻉ ﺍﻟﻨﺎﺻﺮ ‪‬‬
‫ﻱ ﻫﻮ‬
‫ﺍﺑﻦ ﺍﷲ ﺍﻟﻌﻠﻲ‪.‬‬
‫ﻳﺴﻮﻉ ﻳﺘﻤﺘ‪‬ﻊ ﺑﺴﻠﻄﺎﻥ ﺇﳍ ‪‬ﻲ ﻋﻠﻰ ﺇﺑﻠﻴﺲ ﻭﺟﻨﺪﻩ؛ ﻭﻧﺮﻯ ﰲ ﺍﻹﳒﻴﻞ ﺃﻧﻪ ﻳﻌﻄﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴـﻠﻄﺎﻥ ﻟﺘﻼﻣﻴـﺬﻩ‪:‬‬
‫"ﺩﻋﺎ ﻳﺴﻮﻉ ﺍﻻﺛﲏ ﻋﺸﺮ ﻭﻗﻠﹼﺪﻫﻢ ﻗﺪﺭ ﹰﺓ ﻭﺳﻠﻄﺎﻧﹰﺎ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺸﻴﺎﻃﲔ ﰒ ﺃﺭﺳﻠﻬﻢ ﻟﻴُﺒﺸ‪‬ﺮﻭﺍ ﲟﻠﻜـﻮﺕ ﺍﷲ‪ ...‬ﻭﺭﺟـﻊ‬
‫ﺍﳊﻮﺍﺭﻳﻮﻥ ﻓﺮﺣﲔ ﻳﻘﻮﻟﻮﻥ ﻟﻴﺴﻮﻉ‪ :‬ﺇﻥ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻳﻀﹰﺎ ﲣﻀﻊ ﻟﻨﺎ ﺑﺎﲰﻚ" )ﻟﻮﻗﺎ ‪.(١ :٩‬‬
‫ﺍﷲ ﻳﻌﻠﻦ ﺫﻟﻚ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﺇﺑﻠﻴﺲ ﻳﻌﻠﻨﻪ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻳﺴﻮﻉ ﺭﻭﻳﺪﹰﺍ ﺭﻭﻳﺪﹰﺍ ﻳﻈﻬﺮ ﺫﻟﻚ ﺑﺄﻋﻤﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﻳﺴﻮﻉ ﻣﺜﻞ ﻛﻞ ﺃﺗﻘﻴﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻳﺼﻌﺪ ﰲ ﻛ ﹼﻞ ﻋﻴﺪ ﺇﱃ ﺃﻭﺭﺷﻠﻴﻢ ﰲ ﺣ ‪‬ﺞ ﻣﻮﲰ ‪‬ﻲ ﺇﱃ ﺍﳍﻴﻜﻞ ﺑﻴـﺖ ﺍﷲ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻊ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﺖ ﺗﺼﺎﺭﻳﺢ ﺍﳌﺴﻴﺢ ﻋﻦ ﺫﺍﺗﻪ ﺃﺻﺮﺡ ﻭﺃﺑﻠﻎ‪ .‬ﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻣﻊ ﺍﻟﺸﻌﺐ ﻳُﻌﻠـﻦ ﻋـﻦ ﺳـ ‪‬ﺮ‬
‫ﺺ ﺑﻨﻘﻞ ﺗﻠﻚ ﺍﻟﺘﺼﺎﺭﻳﺢ ﺍﻟﻌﻠﻤﻴﺔ ﻣﻊ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺎ ﻛﺎﻧﺖ ﻋﺎﻣﺔ ﺍﻟﺸﻌﺐ ﻟﺘﻔﻘﻬﻬﺎ‪.‬‬
‫ﺷﺨﺼﻴﺘﻪ ﰲ ﺇﳒﻴﻞ ﻳﻮﺣﻨﺎ ﺍﻟﺬﻱ ﺍﺧﺘ ‪‬‬

‫‪ - 1‬ﺍﻟﻨﱯ ﺍﻟﻌﺮﰊ ﰲ ﺍﻟﻘﺮﺁﻥ ﻳﺒﺘﻬﻞ ﺇﱃ ﺍﷲ ﺃﻥ ﳜﻠﹼﺼﻪ ﻣﻦ ﳘﺰﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻳﺘﻌﻮ‪‬ﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻳﻨﻤﺎ ﻳﺴﻮﻉ ﰲ ﺍﻹﳒﻴﻞ ﻳﺴﻴﻄﺮ ﻋﻠـﻰ ﺇﺑﻠـﻴﺲ‬
‫ﻭﺟﻨﺪﻩ ﺳﻴﻄﺮ ﹰﺓ ﺗﺎﻣﺔ ﻣﻄﻠﻘﺔ‪.‬‬

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‫ﰲ ﺃﻭﻝ ﻋﻴﺪ ﻟﻠﻔﺼﺢ ﳜﺘﻠﻲ ﺑﻨﻘﻮﺩﻣﺲ ﺃﺣﺪ ﺃﻋﻴﺎﻥ ﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﺍﻧﺘﻬﺖ ﺍﳌﻘﺎﺑﻠﺔ ﺍﻟﻠﻴﻠﻴﺔ ﺑﺘﺼﺮﻳﺢ ﺍﳌﺴﻴﺢ ﺍﳌﺰﺩﻭﺝ ﻋﻦ‬
‫ﺳ ‪‬ﺮ ﺷﺨﺼﻴﺘﻪ‪" :‬ﺇﺫﺍ ﻗﻠﺖ ﻟﻜﻢ ﺍﻷﺭﺿﻴﺎﺕ ﻭﻻ ﺗﺼﺪ‪‬ﻗﻮﻥ ﻓﻜﻴﻒ ﺗﺼﺪ‪‬ﻗﻮﻥ ﺇﻥ ﻗﻠﺖ ﻟﻜﻢ ﺍﻟﺴﻤﺎﻭﻳﺎﺕ؟ ﺇﻧـﻪ ﱂ ﻳﺼـﻌﺪ‬
‫ﻭﺍﺣﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺇ ﹼﻻ ﺍﻟﺬﻱ ﻧـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺍﺑﻦ ﺍﻟﺒﺸﺮ ﺍﻟﻜﺎﺋﻦ ﰲ ﺍﻟﺴﻤﺎﺀ" )ﻭﺃﻧﺖ ﺗﺮﺍﻩ ﻋﻠﻰ ﺍﻷﺭﺽ(‪ .‬ﻭﻋﻦ ﺳ ‪‬ﺮ‬
‫ﻚ ﹸﻛﻞﱡ َﻣ ‪‬ﻦ ﻳُ ‪‬ﺆ ِﻣﻦُ ِﺑ ِﻪ ﺑَـ ﹾﻞ‬
‫ﺤﱠﻴ ﹶﺔ ِﻓﻲ ﺍﹾﻟَﺒ ‪‬ﺮﱠﻳ ِﺔ َﻫ ﹶﻜﺬﹶﺍ َﻳ‪‬ﻨَﺒﻐِﻲ ﹶﺃ ﹾﻥ ﻳُ ‪‬ﺮﹶﻓ َﻊ ﺍ‪‬ﺑ ُﻦ ﺍ ِﻹ‪‬ﻧﺴَﺎ ِﻥ ِﻟ ﹶﻜ ‪‬ﻲ ﹶﻻ َﻳ ‪‬ﻬِﻠ َ‬
‫ﺭﺳﺎﻟﺘﻪ‪َ " :‬ﻭ ﹶﻛﻤَﺎ َﺭﹶﻓ َﻊ ﻣُﻮﺳَﻰ ﺍﹾﻟ َ‬
‫ﺤﻴَﺎ ﹸﺓ ﺍ َﻷَﺑ ِﺪﱠﻳﺔﹸ‪) ".‬ﻳﻮﺣﻨﺎ‪ .(٢١-١ :٣‬ﻳﺴﻮﻉ ﻳُﻌﻠﻦ ﻟﻌﺎﱂ ﺍﻟﻨﺎﻣﻮﺱ‪ ،‬ﻋﻀﻮ ﺍﻟﺴﻨﻬﺪﺭﻳﻦ‪ ،‬ﺫﻱ ﺍﻟﺴـﻠﻄﺔ ﺍﻟﻌﻠﻴـﺎ‬ ‫َﺗﻜﹸﻮ ﹸﻥ ﹶﻟﻪُ ﺍﹾﻟ َ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻘﻮﻣﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺇﻥ ﺍﺑﻦ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻱ ﻳﺮﺍﻩ ﻗﺪ ﻧـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻵﻥ ﰲ ﻭﻗﺖ ﻭﺍﺣـﺪ‬
‫ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﻭﺿﺤﺘﻪ ﺑﺬﺍﺗﻪ ﰲ ﺁﺧﺮﺗﻪ ﻏﺎﻳﺘﻬﺎ ﺍﺳﺘﻨـﺰﺍﻝ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻭﻣﻨﺤﻬﻢ ﺇﻳﺎﻫﺎ‪ .‬ﻣﻦ‬
‫ﻳﻘﺪﺭ ﺃﻥ ﻳﻌﻄﻲ ﺍﳊﻴﺎﺓ ﺍﻹﳍﻴﺔ ﺍﻷﺑﺪﻳﺔ ﻟﻠﻤﺆﻣﻨﲔ ﻫﻮ ﺑﺎﳊﻘﻴﻘﺔ ﻧﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﱂ ﻳﺰﻝ ﻓﻴﻬﺎ ﺑﺂﻥ ﻭﺍﺣﺪ‪.‬‬
‫ﺑﻌﺪ ﻣﺪﺓ ﻭﺟﻴﺰﺓ ﺟﺎﺀ ﻋﻴﺪ ﺍﻟﻌﻨﺼﺮﺓ‪ .‬ﻓﺼﻌﺪ ﻳﺴﻮﻉ ﺇﱃ ﺃﻭﺭﺷﻠﻴﻢ‪ ،‬ﻭﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺒﺎﺏ ﺍﻟﺸﺮﻗﻲ ﺑﺮﻛﺔ‪ ،‬ﻣ ‪‬ﺮ ‪‬ـﺎ‬
‫ﻳﺴﻮﻉ ﻓﻮﺟﺪ ﳐﻠﹼﻌﹰﺎ ﻣﻨﺬ ﲦﺎﻥ ﻭﺛﻼﺛﲔ ﺳﻨﺔ‪ .‬ﻓﺸﻔﺎﻩ ﺑﻜﻠﻤﺔ ﻳﻮﻡ ﺳﺒﺖ‪ :‬ﻓﺤﻤﻞ ﻓﺮﺍﺷﻪ ﻭﻣﺸﻰ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻴﻬـﻮﺩ ﻟﻠـﺬﻱ‬
‫ﺷﻔﻲ‪ :‬ﺃﻧﻪ ﺍﻟﺴﺒﺖ ﻓﻼ ﳛ ﹼﻞ ﻟﻚ ﺃﻥ ﲢﻤﻞ ﻓﺮﺍﺷﻚ‪" ...‬ﻓﻜﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻀﻄﻬﺪﻭﻥ ﻳﺴﻮﻉ ﻷﻧﻪ ﻛﺎﻥ ﻳﻔﻌـﻞ ﻫﻜـﺬﺍ ﰲ‬
‫ﺍﻟﺴﺒﺖ‪ .‬ﻓﺄﺟﺎ‪‬ﻢ‪ :‬ﺇﻥ ﺃﰊ ﻳﻌﻤﻞ ﺑﻼ ﺍﻧﻘﻄﺎﻉ ﻭﺃﻧﺎ ﺃﻳﻀﹰﺎ ﺃﻋﻤﻞ! ﻓﺎﺯﺩﺍﺩ ﺍﻟﻴﻬﻮﺩ ﻟﺬﻟﻚ ﻃﻠﺒﹰﺎ ﻟﻘﺘﻠﻪ‪ ،‬ﻟﻴﺲ ﻓﻘﻂ ﻷﻧﻪ ﻛـﺎﻥ‬
‫ﻳﻨﻘﺾ ﺍﻟﺴﺒﺖ‪ ،‬ﺑﻞ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﻛﺎﻥ ﻳﺪﻋﻮ ﺍﷲ ﺃﺑﺎﻩ‪ ،‬ﻣﺴﺎﻭﻳﹰﺎ ﻧﻔﺴﻪ ﺑﺎﷲ" )ﻳﻮﺣﻨﺎ‪.(١٨-١ :٥‬‬
‫ﻭﰲ ﺧﻄﺎﺏ ﻟﻠﻤﺴﻴﺢ ﰲ ﺍﳍﻴﻜﻞ‪ ،‬ﺗﱪﺋﺔ ﳌﻌﺠﺰﺗﻪ ﻫﺬﻩ ﻭﺍﺩ‪‬ﻋﺎﺋﻪ ﺍﻟﺒﻨﻮ‪‬ﺓ ﻣﻦ ﺍﷲ ﻭﺍﳌﺴﺎﻭﺍﺓ ﺑﻪ ﻳُﻌﻠﻦ ﻋﻦ ﺍﻟﻮﺣـﺪﺓ‬
‫ﺍﻟﻘﺎﺋﻤﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ‪ :‬ﺇﻬﻧﺎ ﻭﺣﺪﺓ ﰲ ﺍﻟﻌﻤﻞ‪" :‬ﻣﺎ ﻳﻌﻤﻠﻪ ﺍﻵﺏ ﻳﻔﻌﻠﻪ ﺍﻻﺑﻦ ﻛﺬﻟﻚ‪ :‬ﻷﻥ ﺍﻵﺏ ﳛ ‪‬‬
‫ﺐ ﺍﻻﺑﻦ ﻭﻳﺮﻳﻪ ﲨﻴﻊ‬
‫ﻣﺎ ﻳﻔﻌﻞ"‪ .‬ﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ ﺍﻹﳍﻴﺔ ﻟﻴﺲ ﻓﻘﻂ ﺷﻔﺎﺀ ﺍﳌﺨﻠﹼﻊ ﻛﻤﺎ ﺟﺮﻯ ﺑﺎﻷﻣﺲ‪ ،‬ﺑﻞ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﰲ ﻫـﺬﻩ ﺍﻟـﺪﻧﻴﺎ‪:‬‬
‫"ﻓﻜﻤﺎ ﺃ ﹼﻥ ﺍﻵﺏ ﻳﻨﻬﺾ ﺍﻷﻣﻮﺍﺕ ﻭﻳُﺤﻴﻴﻬﻢ ﻛﺬﻟﻚ ﺍﻻﺑﻦ ﺃﻳﻀﹰﺎ ﳛﻴﻲ ﻣﻦ ﻳﺸﺎﺀ"‪ .‬ﻳﺆﻛﹼﺪ ﺫﻟﻚ ﻣﺮﺗﲔ‪ ،‬ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻘﺴﻢ‬
‫ﻻ ﻳﺪﻉ ﳎﺎ ﹰﻻ ﻟﻠﺸﺒﻬﺔ )ﻳﻮﺣﻨﺎ ‪٢١ :٥‬ﻭ‪ .(٢٥‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻛﻞ ﺩﻳﻨﻮﻧﺔ ﺇﳍﻴﺔ ﻋﻠﻰ ﺍﻷﺭﺽ‪" :‬ﺍﻵﺏ ﻻ ﻳﺪﻳﻦ ﺃﺣ ‪‬ﺪ‬
‫ﺑﻞ ﻓﻮ‪‬ﺽ ﺇﱃ ﺍﻻﺑﻦ‬

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‫ﻛ ﹼﻞ ﺩﻳﻨﻮﻧﺔ" ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﰲ ﺍﻟﻌﻤﻞ ﻧﺎﲡﺔ ﻋﻦ ﻭﺣﺪﺓ ﰲ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺬﺍﺕ‪" :‬ﻛﻤﺎ ﺃ ﹼﻥ ﺍﻵﺏ ﻟﻪ ﺍﳊﻴﺎﺓ ﰲ ﺫﺍﺗﻪ ﻛﺬﻟﻚ‬
‫ﺃﻋﻄﻰ ﺍﻻﺑﻦ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺍﳊﻴﺎﺓ ﰲ ﺫﺍﺗﻪ" ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻜﻴﺎﻧﻴﺔ ﻣﻦ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺇﻗﺎﻣﺔ ﺍﳌﻮﺗﻰ ﲨـﻴﻌﻬﻢ ﰲ‬
‫ﺍﻟﻴﻮﻡ ﺍﻷﺧﲑ‪ ،‬ﻭﺍﻟﺴﻠﻄﺎﻥ ﺍﻷﻭﺣﺪ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪" :‬ﻭﺁﺗﺎﻩ ﺳﻠﻄﺎﻧﹰﺎ ﺃﻥ ﻳﺪﻳﻦ ﻷﻧﻪ ﺍﺑﻦ ﺍﻟﺒﺸﺮ‪ .‬ﻓﻼ ﺗﺪﻫﺸﻮﺍ ﻣﻦ ﻫﺬﺍ )ﺇﻧـﻪ‬
‫ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ( ﻷﻬﻧﺎ ﺗﺄﰐ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻳﺴﻤﻊ ﻓﻴﺎﻩ ﲨﻴﻊ ﻣﻦ ﰲ ﺍﻟﻘﺒﻮﺭ ﺻﻮﺗﻪ‪ ،‬ﻓﻴﺨﺮﺟﻮﻥ ﻣﻨـﻬﺎ‪ :‬ﻓﺎﻟـﺬﻳﻦ ﻋﻤﻠـﻮﺍ‬
‫ﺍﻟﺼﺎﳊﺎﺕ ﻳﻨﻬﻀﻮﻥ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻋﻤﻠﻮﺍ ﺍﻟﺴﻴﺌﺎﺕ ﻳﻨﻬﻀﻮﻥ ﻟﻠﺪﻳﻨﻮﻧﺔ"‪ .‬ﻭﻣﻦ ﻭﺣﺪﺓ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﳊﻴﺎﺓ ﺍﻟﺬﺍﺗﻴﺔ ﺗﻨـﺘﺞ‬
‫ﻭﺣﺪﺓ ﰲ ﺍﻟﻜﺮﺍﻣﺔ‪" :‬ﻟﻜﻲ ﻳﻜﺮﻡ ﺍﳉﻤﻴﻊ ﺍﻻﺑﻦ ﻛﻤﺎ ﻳﻜﺮﻣﻮﻥ ﺍﻵﺏ‪ :‬ﻓﻤﻦ ﻻ ﻳﻜﺮﻡ ﺍﻻﺑﻦ ﻻ ﻳﻜﺮﻡ ﺍﻵﺏ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ"‬
‫)ﻳﻮﺣﻨﺎ‪.(٣٠-١٩ :٥‬‬
‫ﻭﻳﺆﻳ‪‬ﺪ ﺍﳌﺴﻴﺢ ﰲ ﺧﻄﺎﺑﻪ ﰲ ﺍﳍﻴﻜﻞ ﺃﻣﺎﻡ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺣﺪﺗﻪ ﰲ ﺍﻟﻌﻤﻞ ﻭﺍﳊﻴﺎﺓ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﻹﻛـﺮﺍﻡ ﻣـﻊ ﺍﷲ ﺍﻵﺏ‬
‫ﺑﺸﻬﺎﺩﺓ ﳛﲕ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻳﻌﻤﻠﻬﺎ "ﻭﻫﻲ ﺷﻬﺎﺩﺓ ﺃﻋﻈﻢ ﻣﻦ ﺷﻬﺎﺩﺓ ﻳﻮﺣﻨـﺎ" ﻭﺷـﻬﺎﺩﺓ ﺍﻟﻜﺘـﺐ‬
‫)‪(١‬‬
‫ﺍﳌﻘﺪ‪‬ﺳﺔ ﻛﻠﹼﻬﺎ ﻭﺷﻬﺎﺩﺓ ﻣﻮﺳﻰ ﻛﻠﻴﻢ ﺍﷲ )ﻳﻮﺣﻨﺎ‪.(٤٧-٣١ :٥‬‬

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‫ﻣﺎ ﺑﲔ ﺍﻷﻋﻴﺎﺩ ﰲ ﺃﻭﺭﺷﻠﻴﻢ ﻛﺎﻥ ﻳﺴﻮﻉ ﻳﺮﺟﻊ ﺇﱃ ﺍﳉﻠﻴﻞ‪ .‬ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺻﻨﻊ ﻣﻌﺠﺰﺗﲔ ﻋﻈﻴﻤـﺘﲔ‪ :‬ﻣـﻦ‬
‫ﲬﺴﺔ ﺃﺭﻏﻔﺔ ﺃﺷﺒﻊ ﲬﺴﺔ ﺁﻻﻑ ﺭﺟﻞ ﺳﻮﻯ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﰒ ﻣﺸﻰ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﻭﺧﻠﹼﺺ ﺭﺳﻠﻪ ﻣﻦ ﺍﻟﻐﺮﻕ‪ .‬ﻓﺄﺧﺬ‬
‫ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﺍﳌﻌﺎﺭﺿﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﻠﻠﻮﻥ ﻣﻦ ﻗﻴﻤﺔ ﺍﳌﻌﺠﺰﺓ ﰲ ﻧﻈﺮ ﺍﻟﺸﻌﺐ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻫﻮ ﻗﺪ ﻛﺜﺮ ﺍﳋﺒﺰﺍﺕ ﺍﳋﻤﺴـﺔ‬
‫ﻣﺮﺓ ﺃﻭ ﻣﺮﺗﲔ ﻓﻤﻮﺳﻰ ﻗﺪ ﺃﻧـﺰﻝ ﺍﳌ ‪‬ﻦ ﻭﺍﻟﺴﻠﻮﻯ ﺃﻳﺎﻣﹰﺎ ﻟﻴﻘﻴﺖ ﺍﻟﺸﻌﺐ ﻛﹼﻠﻪ ﰲ ﺍﻟﱪﻳﺔ‪" :‬ﺇﻥ ﺁﺑﺎﺀﻧﺎ ﺃﻛﻠﻮﺍ ﺍﳌﻦ ﰲ ﺍﻟﱪﻳـﺔ‬
‫ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻜﺘﻮﺏ‪ :‬ﺇﻧﻪ ﺃﻋﻄﺎﻫﻢ ﺧﺒﺰﹰﺍ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻟﻴﺄﻛﻠﻮﺍ ﺃﻳﺔ ﺁﻳﺔ ﺗﺼﻨﻊ ﺃﻧﺖ ﻓﻨﺮﻯ ﻭﻧﺆﻣﻦ ﺑﻚ ! ﻣﺎ ﺗﺼـﻨﻊ" ؟ ﻭﰲ‬
‫ﺧﻄﺎﺏ ﺣﺎﺳﻢ ﰲ ﻫﻴﻜﻞ ﻛﻔﺮﻧﺎﺣﻮﻡ‪ ،‬ﻭﻗﺪ ﺗﺄﻟﹼﺐ ﺣﻮﻟﻪ ﺍﻟﺸﻌﺐ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﺗ‪‬ﺨﺬ ﻣﻦ ﲢﺪ‪‬ﻳﻬﻢ ﻣﻮﺿﻮﻋﹰﺎ ﻳُﺼﺮ‪‬ﺡ ﻓﻴﻪ ﻣﺮﺍﺭﹰﺍ‬
‫ﰲ ﺍﺳﺘﻌﺎﺭﺓ ﺭﺍﺋﻌﺔ ﺃﻧﻪ ﻫﻮ ﺫﺍﺗﻪ ﺧﺒﺰ ﺍﷲ ﺍﻟﺬﻱ ﻧـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪" .‬ﻓﻘﺎﻝ ﳍﻢ ﻳﺴﻮﻉ‪ :‬ﺍﳊ ‪‬ﻖ ﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ‬

‫‪ - 1‬ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺍﻟﺘﻔﺎﺳﲑ ﻳﻨﺴﺐ ﻋﻠﻤﺎﺀ ﺍﻹﺳﻼﻡ ﻧﺒﻮﺓ ﻣﻮﺳﻰ ﻋﻦ "ﺍﻟﻨﱯ ﺍﻟﺬﻱ ﻳﺸﺒﻬﻪ" ﺇﱃ ﳏﻤﺪ‪ .‬ﻭﻫﻨﺎ ﰲ ﺍﻹﳒﻴﻞ ﻳﺴﺘﺨﺼﻬﺎ ﺍﳌﺴﻴﺢ‪.‬‬

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‫ﺃﻥ ﻣﻮﺳﻰ ﱂ ﻳﻌﻄﻜﻢ ﺍﳋﺒﺰ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻟﻜﻦ ﺃﰊ ﻳﻌﻄﻴﻜﻢ ﺧﺒﺰ ﺍﻟﺴﻤﺎﺀ ﺍﳊﻘﻴﻘﻲ‪ :‬ﺃﻧﺎ ﺧﺒﺰ ﺍﳊﻴﺎﺓ‪ ...‬ﺃﻧﺎ ﺍﳋﺒـﺰ ﺍﳊـ ‪‬ﻲ‬
‫ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ...‬ﺃﻧﺎ ﺧﺒﺰ ﺍﳊﻴﺎﺓ‪ :‬ﺁﺑﺎﺅﻛﻢ ﺃﻛﻠﻮﺍ ﺍﳌ ‪‬ﻦ ﻭﻣﺎﺗﻮﺍ‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﳋﺒﺰ ﺍﻟﺬﻱ ﻧـﺰﻝ ﻣﻦ ﺍﻟﺴـﻤﺎﺀ ﻟﻜـﻲ ﻻ‬
‫ﳝﻮﺕ ﻛ ﹼﻞ ﻣﻦ ﻳﺆﻣﻦ ﺑﻪ‪ .‬ﺃﻧﺎ ﺍﳋﺒﺰ ﺍﳊ ‪‬ﻲ ﺍﻟﺬﻱ ﻧـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ :‬ﺇﻥ ﺃﻛﻞ ﺃﺣﺪ ﻣﻦ ﻫـﺬﺍ ﺍﳋﺒـﺰ ﳛﻴـﺎ ﺇﱃ ﺍﻷﺑـﺪ"‬
‫)ﻳﻮﺣﻨﺎ‪.(٥٩-٣٠ :٦‬‬
‫ﺺ ﻣﻨــﺰﻝ‬ ‫ﻟﻴﺲ ﺃﺻﺮﺡ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ :‬ﺍﳌﺴﻴﺤﻴﺔ ﻟﻴﺴﺖ ﻛﺘﺎﺑﹰﺎ ﻣﻨـﺰ ﹰﻻ ﻓﺤﺴﺐ ﻣﺜﻞ ﻏﲑﻫﺎ‪ ،‬ﺑﻞ ﻫﻲ ﺷﺨ ‪‬‬
‫ﻭﻧﺎﺯﻝ ﺑﺬﺍﺗﻪ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻳﻨﻬﻲ ﺍﳌﺴﻴﺢ ﺧﻄﺎﺑﻪ ﻣﻘﺎﺭﻧﹰﺎ ﺑﲔ ﺫﺍﺗﻪ ﻭﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﺑﲔ ﻋﻤﻠﻬﻢ ﻭﻋﻤﻠﻪ‪" :‬ﻟﻘﺪ‬
‫ﻛﺘﺐ ﰲ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﻳﻜﻮﻥ ﲨﻴﻊ ﻣﻦ ﻗﺒﻠﻬﻢ ﺗﻼﻣﻴﺬ ﺍﷲ‪ .‬ﻭﻟﻴﺲ ﺃﻥ ﺃﺣﺪﹰﺍ ﺭﺃﻯ ﺍﻵﺏ )ﻣﻨﻬﻢ( ﺇ ﹼﻻ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﻟـﺪﻥ ﺍﷲ‪:‬‬
‫ﻓﻬﺬﺍ ﻗﺪ ﺭﺃﻯ ﺍﻵﺏ‪ ،‬ﺍﳊ ‪‬ﻖ ﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﻥ ﻣﻦ ﻳﺆﻣﻦ ﰊ ﻟﻪ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ"‪ .‬ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﱂ ﻳـﺮﻭﺍ ﺍﷲ‪ ،‬ﻭﺍﳌﺴـﻴﺢ‬
‫ﻭﺣﺪﻩ ﺭﺃﻯ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻧﺎﺯﻝ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﺭﺳﺎﻟﺔ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺗﺒﻠﻴﻎ ﺍﻟﻨﺎﺱ ﻛـﻼﻡ ﺍﷲ ﺃﻱ ﺩﻋـﻮﺓ ﺍﳊـ ‪‬ﻖ ﺇﱃ ﺍﻟﺼـﺮﺍﻁ‬
‫ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺃﻣﺎ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ ﻓﻬﻲ ﻧﻘﻞ "ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ" ﺇﱃ ﺍﻟﻨﺎﺱ )ﻳﻮﺣﻨﺎ‪.(٢٢ :٦‬‬

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‫ﻭﰲ ﻋﻴﺪ ﺍﳌﻈﺎﻝ ﰲ ﺃﻭﺭﺷﻠﻴﻢ ﺃﻋﻄﻰ ﻳﺴﻮﻉ ﺗﺼﺮﳛﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻋﻦ ﻣﺼﺪﺭﻩ ﺍﻟﺴﻤﺎﻭﻱ‪ ،‬ﰲ ﺭﺩ‪‬ﻩ ﻋﻠﻰ ﺗﺮﺩ‪‬ﺩﺍ‪‬ﻢ‪:‬‬
‫"ﺇﻥ ﻫﺬﺍ ﻗﺪ ﻋﺮﻓﻨﺎ ﻣﻦ ﺃﻳﻦ ﻫﻮ‪ ،‬ﺃﻣﺎ ﺍﳌﺴﻴﺢ ﻓﺈﺫﺍ ﻣﺎ ﺃﺗﻰ ﻻ ﻳﻌﻠﻢ ﺃﺣﺪ ﻣﻦ ﺃﻳﻦ ﻫﻮ"‪ .‬ﺃﺟﺎﺏ ﰲ ﺧﻄﺎﺏ ﺃﻭﻝ‪ ،‬ﻣـﻦ ﺃﻭﻝ‬
‫ﺕ ﺑَـ ِﻞ ﺍﻟﱠـﺬِﻱ‬
‫ﻼ‪َ» :‬ﺗ ‪‬ﻌ ِﺮﻓﹸﻮَﻧﻨِﻲ َﻭَﺗ ‪‬ﻌ ِﺮﻓﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻳ َﻦ ﹶﺃﻧَﺎ َﻭ ِﻣ ‪‬ﻦ َﻧ ﹾﻔﺴِﻲ ﹶﻟ ‪‬ﻢ ﺁ ِ‬
‫ﻉ َﻭﻫُ َﻮ ُﻳ َﻌﻠﱢ ُﻢ ﻓِﻲ ﺍﹾﻟ َﻬ‪‬ﻴ ﹶﻜ ِﻞ ﻗﹶﺎِﺋ ﹰ‬
‫ﺍﻟﻌﻴﺪ‪" :‬ﹶﻓﻨَﺎﺩَﻯ َﻳﺴُﻮ ُ‬
‫ﺴُﺘ ‪‬ﻢ َﺗ ‪‬ﻌ ِﺮﻓﹸﻮَﻧﻪُ‪ .‬ﹶﺃﻧَﺎ ﹶﺃ ‪‬ﻋ ِﺮﻓﹸﻪُ َﻷﻧ‪‬ﻲ ِﻣ‪‬ﻨﻪُ َﻭﻫُ َﻮ ﹶﺃ ‪‬ﺭ َﺳﹶﻠﻨِﻲ«‪) ".‬ﻳﻮﺣﻨﺎ‪ .(٣٠-٢٥ :٧‬ﻭﰲ ﺧﻄـﺎﺏ‬ ‫ﹶﺃ ‪‬ﺭ َﺳﹶﻠﻨِﻲ ﻫُ َﻮ َﺣﻖ‪ ‬ﺍﱠﻟﺬِﻱ ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ﹶﻟ ‪‬‬
‫ﺁﺧﺮ ﰲ ﺁﺧﺮ ﺍﻟﻌﻴﺪ ﻗﺎﻝ‪" :‬ﺃﻧﺎ ﻧﻮﺭ ﺍﻟﻌﺎﱂ ﻣﻦ ﺗﺒﻌﲏ ﻓﻼ ﳝﺸﻲ ﰲ ﺍﻟﻈﻼﻡ ﺑﻞ ﻳﻜﻮﻥ ﻟﻪ ﻧﻮﺭ ﺍﳊﻴﺎﺓ‪ ...‬ﺃﻧﺘﻢ ﻣﻦ ﺃﺳﻔﻞ ﻭﺃﻧﺎ‬
‫ﻣﻦ ﻓﻮﻕ؛ ﺃﻧﺘﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺃﻧﺎ ﻟﺴﺖ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ...‬ﺃﻧﺎ ﺃﺗﻜﻠﹼﻢ ﲟﺎ ﺭﺃﻳﺖ ﻋﻨﺪ ﺃﰊ‪ ...‬ﻟﻮ ﻛﺎﻥ ﺍﷲ ﺃﺑﺎﻛﻢ ﻟﻜﻨﺘﻢ‬
‫ﺕ ﻣﻦ ﻧﻔﺴﻲ ﺑﻞ ﻫﻮ ﺃﺭﺳﻠﲏ"‪ .‬ﻭﳜﺘﻢ ﲟﻘﺎﺭﻧﺔ ﺫﺍﺗﻪ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻭﺍﻷﻧﺒﻴـﺎﺀ‪:‬‬ ‫ﲢﺒﻮﻧﲏ ﻷﱐ ﻣﻦ ﺍﷲ ﺧﺮﺟﺖ ﻭﺃﺗﻴﺖ؛ ﻭﺃﻧﺎ ﱂ ﺁ ِ‬
‫"ﺍﻵﻥ ﻧﻌﻠﻢ ﺃﻥ ﺑﻚ ﺷﻴﻄﺎﻧﹰﺎ‪ :‬ﻟﻘﺪ ﻣﺎﺕ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺍﻷﻧﺒﻴﺎﺀ ﺃﻳﻀﹰﺎ! ﻭﺃﻧﺖ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺣﻔﻆ ﺃﺣﺪ ﻛﻼﻣﻲ ﻓﻠﻦ ﻳﺬﻭﻕ‬

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‫ﺍﳌﻮﺕ ﺃﺑﺪﹰﺍ! ﺃﻭ ﺗﻜﻮﻥ ﺃﻋﻈﻢ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻴﻨﺎ ﺍﻟﺬﻱ ﻣﺎﺕ ﻭﺍﻷﻧﺒﻴﺎﺀ ﺃﻳﻀﹰﺎ ﻣﺎﺗﻮﺍ ﻓﻤﻦ ﲡﻌﻞ ﻧﻔﺴﻚ؟ ﺃﺟﺎﺏ ﻳﺴﻮﻉ‪ :‬ﻟﺌﻦ‬
‫ﻛﻨﺖ ﺃﻧﺎ ﺃﳎ‪‬ﺪ ﻧﻔﺴﻲ ﻓﻤﺠﺪﻱ ﻟﻴﺲ ﺑﺸﻲﺀ؛ ﺇﳕﺎ ﺃﰊ ﳝﺠّﺪﱐ ﻫﻮ ﺍﻟﺬﻱ ﺗﻘﻮﻟﻮﻥ ﻋﻨﻪ ﺃﻧﻪ ﺇﳍﻜﻢ‪ ...‬ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮﻛﻢ ﻗـﺪ‬
‫ﺍﺑﺘﻬﺞ ﻷﻥ ﻳﺮﻯ ﻳﻮﻣﻲ‪ ،‬ﻭﺭﺃﻯ ﻭﻓﺮﺡ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻴﻬﻮﺩ‪ :‬ﻟﻴﺲ ﻟﻚ ﺑﻌﺪ ﲬﺴﻮﻥ ﺳﻨﺔ ﻭﻗﺪ ﺭﺃﻳﺖ ﺇﺑﺮﺍﻫﻴﻢ!! ﻓﻘـﺎﻝ ﳍـﻢ‬
‫ﻳﺴﻮﻉ‪ :‬ﺍﳊ ‪‬ﻖ ﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ‪ :‬ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻧﺎ ﻛﺎﺋﻦ! ﻓﺄﺧﺬﻭﺍ ﺣﺠﺎﺭ ﹰﺓ ﻟﲑﲨﻮﻩ ﻏﲑ ﺃﻥ ﻳﺴـﻮﻉ ﺗـﻮﺍﺭﻯ‬
‫ﻭﺧﺮﺝ ﻣﻦ ﺍﳍﻴﻜﻞ" )ﻳﻮﺣ‪‬ﻨﺎ‪.(٥٩ :٨-٢٥ :٧‬‬
‫ﻓﻬﻢ ﲨﻴﻊ ﺍﻟﺸﻌﺐ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻥ ﻳﺴﻮﻉ ﻳﺪ‪‬ﻋﻲ ﺍﻷﺯﻟﻴﺔ ﻭﺍﻷﻟﻮﻫﻴﺔ ﻭﺍﻟﻮﺣﺪﺓ ﻣﻊ ﺍﷲ‪ ،‬ﻓﺤـﺎﻭﻟﻮﺍ ﺃﺭﺑـﻊ‬
‫ﻣﺮ‪‬ﺍﺕ )ﻳﻮﺣﻨﺎ‪٣٠ :٧‬ﻭ‪٣٢‬ﻭ‪٤٤‬ﻭ‪ (٢٠ :٨‬ﺃﻥ ﻳﻮﻗﻔﻮﻩ ﻭﻳﻘﻀﻮﺍ ﻋﻠﻴﻪ ﻭﻟﻜﻨ‪‬ﻬﻢ ﻓﺸﻠﻮﺍ‪ .‬ﺃﺧﲑﹰﺍ ﻋﻨﺪ ﺍﻟﺘﺼـﺮﻳﺢ ﺍﻷﺧـﲑ‬
‫ﺍﻟﺼﺮﻳﺢ‪ ،‬ﺣﺎﻭﻟﻮﺍ ﺃﻥ ﻳﺮﲨﻮﻩ ﻓﻔﺸﻠﻮﺍ ﺃﻳﻀﹰﺎ‪.‬‬

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‫"ﻭﻭﻗﻊ ﻋﻴﺪ ﺍﻟﺘﺠﺪﻳﺪ ﰲ ﺃﻭﺭﺷﻠﻴﻢ ﻭﻛﺎﻥ ﺷﺘﺎﺀ‪ .‬ﻭﻛﺎﻥ ﻳﺴﻮﻉ ﻳﺬﻫﺐ ﻭﳚﻲﺀ ﰲ ﺍﳍﻴﻜﻞ ﰲ ﺭﻭﺍﻕ ﺳـﻠﻴﻤﺎﻥ‪.‬‬
‫ﺖ ﺍﳌﺴﻴﺢ ﻓﻘﻠﻪ ﻟﻨﺎ ﺟﻬﺮﹰﺍ! ﺃﺟﺎ‪‬ﻢ ﻟﻘﺪ ﻗﻠﺘﻪ ﻟﻜﻢ ﻭﻻ‬
‫ﻓﺘﺤﻠﹼﻖ ﺍﻟﻴﻬﻮﺩ ﺣﻮﻟﻪ ﻭﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺣﱴ َﻡ ﺗﺮﻳﺐ ﺃﻧﻔﺴﻨﺎ؟ ﺇﻥ ﻛﻨﺖ ﺃﻧ َ‬
‫ﺗﺼﺪ‪‬ﻗﻮﻥ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺃﻋﻤﻞ ﺑﺎﺳﻢ ﺃﰊ ﻫﻲ ﺗﺸﻬﺪ ﱄ‪) ...‬ﻭﺗﺸﻬﺪ ﺃﱐ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺗﻨﺘﻈﺮﻭﻧـﻪ(‪ ...‬ﺃﻧـﺎ‬
‫ﻭﺍﻵﺏ ﻭﺍﺣﺪ! ﻓﺘﻨﺎﻭﻝ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺟﺪﻳﺪ ﺣﺠﺎﺭ ﹰﺓ ﻟﲑﲨﻮﻩ‪ ...‬ﻓﺄﺟﺎ‪‬ﻢ ﻳﺴﻮﻉ‪ :‬ﺃﻧﺎ ﺍﻟﺬﻱ ﻗﺪ‪‬ﺳﻪ ﺍﻵﺏ ﻭﺃﺭﺳﻠﻪ ﺇﱃ ﺍﻟﻌﺎﱂ‬
‫ﺗﻘﻮﻟﻮﻥ ﱄ‪ :‬ﺇﻧﻚ ﲡﺪ‪‬ﻑ ﻷﱐ ﻗﻠﺖ‪ :‬ﺃﻧﺎ ﺍﺑﻦ ﺍﷲ! ﺇﻥ ﻛﻨﺖ ﻻ ﺃﻋﻤﻞ ﺃﻋﻤﺎﻝ ﺃﰊ ﻓﻼ ﺗﺼﺪ‪‬ﻗﻮﱐ ﻭﻟﻜﻦ ﺇﻥ ﻛﻨﺖ ﺃﻋﻤﻠﻬﺎ‬
‫ﰲ ﻭﺇﱐ ﺃﻧﺎ ﰲ ﺍﻵﺏ" )ﻳﻮﺣﻨﺎ‪:١٠‬‬
‫ﻭﻻ ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺗﺼﺪ‪‬ﻗﻮﱐ‪ ،‬ﻓﺼﺪ‪‬ﻗﻮﺍ ﻫﺬﻩ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻟﻜﻲ ﺗﻌﻠﻤﻮﺍ ﻭﺗﻌﺘﺮﻓﻮﺍ ﺃﻥ ﺍﻵﺏ ﹼ‬
‫‪ .(٤٢-٢٢‬ﻳﺴﻮﻉ ﻳﺼﺮ‪‬ﺡ ﻋﻦ ﻛﻴﻔﻴﺔ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ‪ :‬ﺍﻵﺏ ﻓﻴﻪ ﻭﻫﻮ ﰲ ﺍﻵﺏ؛ ﻭﻭﺟـﻮﺩ ﺍﻟﻼﹼﻫـﻮﺕ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻟﻔﺮﺩ ﻓﻴﻪ ﻫﻮ ﺗﻘﺪﻳﺲ ﺍﻵﺏ ﻟﻪ؛ ﻭﺍﳌﻌﲎ ﺍﻟﺒﻌﻴﺪ ﻟﻘﻮﻟﻪ‪ :‬ﺇﻧﻪ ﺷﺨﺺ ﻧﺎﺯﻝ ﻣﻦ ﺣﻀﻦ ﺍﻵﺏ‪.‬‬
‫ﺷﻬﺎﺩﺓ ﺍﳌﺴﻴﺢ ﻟﻨﻔﺴﻪ ﺇﻣﺎ ﻛﻔﺮ ﳏﺾ‪ ،‬ﻭﺇﻣﺎ ﺍﳊ ‪‬ﻖ ﺍﳋﺎﻟﺺ ‪ -‬ﻭﱂ ﳚﺮ‪‬ﺏ ﺃﺣﺪ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀـﻼﻝ‬
‫ﻭﺍﻟﻮﻫﻢ ﻭﺍﻟﺘﻀﻠﻴﻞ‪ ،‬ﺑﻞ ﺍﻻﺗ‪‬ﺰﺍﻥ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻟﺼﺪﻕ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻹﺧﻼﺹ ﺍﻟﻜﺎﻣﻞ‪ :‬ﻓﻬﻮ ﺣﻘﹰﺎ ﻣﻦ ﻳﻘﻮﻝ ﻭﻳﻔـﻲ؛ ﺍﻟﺘـﻮﺭﺍﺓ‬
‫ﻭﺍﻷﻧﺒﻴﺎﺀ‬

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‫ﻭﺍﳊﻜﻤﺔ ﻭﺍﻟﺰﺑﻮﺭ ﺗﻘﻮﻝ ﺃﻥ ﺍﷲ ﻫﻮ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﳌﺴﻴﺢ ﰲ ﻭﺻﻒ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﻫﻮ ﻣﺎﻟـﻚ‬
‫ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﺩﻳ‪‬ﺎﻥ ﺍﻟﻌﺎﳌﲔ )ﻣﱴ‪.(٣١ :٢٥‬‬

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‫ﻭﰲ ﻋﺸﺎﺀ ﺍﻟﻮﺩﺍﻉ ﻳﺄﰐ ﺍﻟﺘﺼﺮﻳﺢ ﺍﻟﻨﻬﺎﺋﻲ ﻋﻦ ﻣﺼﺪﺭ ﻳﺴﻮﻉ ﻭﺳ ‪‬ﺮ ﺷﺨﺼﻴ‪‬ﺘﻪ ﻭﻟﻐﺰ ﺭﺳﺎﻟﺘﻪ‪" :‬ﺃﻧـﺘﻢ ﺗﻌﺮﻓـﻮﻥ‬
‫ﺏ ﻟﺴﻨﺎ ﻧﻌﺮﻑ ﺇﱃ ﺃﻳﻦ ﺗﺬﻫﺐ ﻓﻜﻴﻒ ﻧﻌﺮﻑ ﺍﻟﻄﺮﻳﻖ! ﻗﺎﻝ ﻟﻪ ﻳﺴﻮﻉ‪ :‬ﺃﻧﺎ‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺣﻴﺚ ﺃﺫﻫﺐ‪ .‬ﻗﺎﻝ ﻟﻪ ﺗﻮﻣﺎ‪ :‬ﻳﺎ ﺭ ‪‬‬
‫ﺍﻟﺼﺮﺍﻁ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﳊﻴﺎﺓ‪ :‬ﻻ ﻳﺄﰐ ﺃﺣﺪ ﺇﱃ ﺍﻵﺏ ﺇ ﹼﻻ ﰊ‪ ...‬ﺇﻥ ﻛﻨﺘﻢ ﻋﺮﻓﺘﻤﻮﱐ ﻓﺴﺘﻌﺮﻓﻮﻥ ﺍﻵﺏ ﺃﻳﻀﺎﹰ‪ ،‬ﺑﻞ ﻣﻦ ﺍﻵﻥ‬
‫ﺗﻌﺮﻓﻮﻧﻪ ﻭﻗﺪ ﺭﺃﻳﺘﻤﻮﻩ‪ .‬ﻗﺎﻝ ﻟﻪ ﻓﻴﻠﺒ‪‬ﺲ ﺃﺭﻧﺎ ﺍﻵﺏ ﻭﺣﺴﺒﻨﺎ! ﻗﺎﻝ ﻟﻪ ﻳﺴﻮﻉ‪ :‬ﺃﻧﺎ ﻣﻌﻜﻢ ﻛ ﹼﻞ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻭﻻ ﺗﻌﺮﻓﲏ! ﻳـﺎ‬
‫ﰲ؟ ﺍﻷﻗـﻮﺍﻝ‬
‫ﻓﻴﻠﺒّﺲ‪ ،‬ﻣﻦ ﺭﺁﱐ ﻓﻘﺪ ﺭﺃﻯ ﺍﻵﺏ‪ .‬ﻓﻜﻴﻒ ﺗﻘﻮﻝ ﺃﻧﺖ‪ :‬ﺃﺭﻧﺎ ﺍﻵﺏ! ﻓﻼ ﺗﺆﻣﻦ ﺃﱐ ﺃﻧﺎ ﰲ ﺍﻵﺏ ﻭﺍﻵﺏ ﹼ‬
‫ﰲ‪،‬‬
‫ﰲ ﻫﻮ ﻳﻌﻤﻞ ﺃﻋﻤﺎﻟﻪ‪ .‬ﺻﺪّﻗﻮﱐ ﺃﱐ ﺃﻧﺎ ﰲ ﺍﻵﺏ ﻭﺍﻵﺏ ﹼ‬
‫ﺍﻟﱵ ﺃﻛﻠﹼﻤﻜﻢ ‪‬ﺎ ﻻ ﺃﺗﻜﻠﹼﻢ ‪‬ﺎ ﻣﻦ ﻧﻔﺴﻲ‪ ،‬ﺑﻞ ﺍﻵﺏ ﺍﳌﻘﻴﻢ ﹼ‬
‫ﻭﺇ ﹼﻻ ﻓﺼﺪ‪‬ﻗﻮﺍ ﻣﻦ ﺃﺟﻞ ﺍﻷﻋﻤﺎﻝ" )ﻳﻮﺣﻨﺎ‪ .(١٤-١ :١٤‬ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﻟﺼﺮﺍﻁ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﳊﻴﺎﺓ ﻷﻧﻪ ﻫﻮ ﻭﺍﻵﺏ ﻭﺍﺣﺪ‪،‬‬
‫ﺍﷲ ﺍﻵﺏ ﻓﻴﻪ ﻭﻫﻮ ﰲ ﺍﻵﺏ‪ ،‬ﻭﺃﻋﻤﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﻫﻲ ﺃﻋﻤﺎﻝ ﻭﺃﻗﻮﺍﻝ ﺍﻵﺏ ﺫﺍﺗﻪ‪ .‬ﻟﻘﺪ ﺍﺗ‪‬ﻀﺢ ﻬﻧﺎﺋﻴﹰﺎ ﻣﻦ ﺗﺼـﺮﻳﺢ ﺍﳌﺴـﻴﺢ‬
‫ﺏ َﻭﹶﻗ ‪‬ﺪ ﹶﺃَﺗ‪‬ﻴﺖُ ِﺇﻟﹶﻰ ﺍﹾﻟﻌَﺎﹶﻟ ِﻢ َﻭﹶﺃﻳ‪‬ﻀﹰﺎ ﹶﺃ‪‬ﺗﺮُﻙُ ﺍﹾﻟﻌَﺎﹶﻟ َﻢ َﻭﹶﺃ ﹾﺫ َﻫﺐُ‬
‫ﻛﻴﻒ ﻫﻮ ﺷﺨﺺ ﻧﺎﺯﻝ ﻣﻦ ﺣﻀﻦ ﺍﻵﺏ‪َ " .‬ﺧ َﺮ ‪‬ﺟﺖُ ِﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ِﺪ ﺍﻵ ِ‬
‫ﺏ" )‪.(٢٨ :١٦‬‬
‫ِﺇﻟﹶﻰ ﺍﻵ ِ‬
‫‪ -٥‬ﺃﺧﲑﹰﺍ ﳏﺎﻛﻤﺔ ﻳﺴﻮﻉ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﺪﻧﻴﺔ ﻭﺍﺳﺘﺸﻬﺎﺩﻩ ﻳﻮﺿﺤﺎﻥ ﺃﻧﻪ ﺷـﺨﺺ ﻧـﺎﺯﻝ ﻣـﻦ‬
‫ﺍﻟﺴﻤﺎﺀ‪:‬‬
‫ﻫﻨﺎ ﻻ ﻧﻄﻴﻞ‪ .‬ﺍﺟﺘﻤﻊ ﺍﻟﺴﻨﻬﺪﺭﻳﻦ ﻭﺃﺣﻀﺮ ﻳﺴﻮﻉ ﻟﻠﻤﺤﺎﻛﻤﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﺍﺗ‪‬ﻬﻤﻮﻩ ﺑﺄﻧﻪ ﻗﺎﻝ ﺃﻧﻪ ﺇﻟﻪ ﻧـﺎﺯﻝ ﻣـﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺣﻀﻦ ﺍﻵﺏ‪ ،‬ﻭﻫﻮ ﺟﺮﻡ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﻳﺴﺘﻮﺟﺐ ﺍﳌﻮﺕ‪ .‬ﻭﳌﺎ ﻓﺸﻞ ﺍﻟﻴﻬﻮﺩ ﰲ ﻧﻘﻞ ﻛﻼﻡ ﺍﳌﺴﻴﺢ‪ ،‬ﺍﺳﺘﺤﻠﻔﻪ‬
‫ﺭﺋﻴﺲ ﺍﶈﻔﻞ ﻓﻘﺎﻝ‪" :‬ﺃﺳﺘﺤﻠﻔﻚ ﺑﺎﷲ ﺍﳊ ‪‬ﻲ ﺃﻥ ﺗﻘﻮﻝ ﻟﻨﺎ‪ :‬ﻫﻞ ﺃﻧﺖ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ﺍﳊﻲ؟ ‪ -‬ﻓﻘﺎﻝ ﻳﺴﻮﻉ‪ :‬ﺃﻧﺖ ﻗﻠﺖ‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﻧﻜﻢ ﻣﻨﺬ ﺍﻵﻥ ﺗﺒﺼﺮﻭﻥ ﺍﺑﻦ ﺍﻟﺒﺸﺮ ﺟﺎﻟﺴﹰﺎ ﻋﻦ ﳝﲔ ﺍﻟﻘﺪﺭﺓ ﻭﺁﺗﻴﹰﺎ ﻋﻠﻰ ﺳﺤﺎﺏ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻋﻨﺪﺋ ٍﺬ‬

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‫ﺷ ‪‬ﻖ ﺭﺋﻴﺲ ﺍﻟﻜﻬﻨﺔ ﺛﻴﺎﺑﻪ ﻭﻗﺎﻝ‪ :‬ﻟﻘﺪ ﺟﺪ‪‬ﻑ! ﻓﻤﺎ ﺣﺎﺟﺘﻨﺎ ﺑﻌﺪ ﺇﱃ ﺷﻬﻮﺩ‪ .‬ﻫﺎ ﺇﻧﻜﻢ ﲰﻌﺘﻢ ﲡﺪﻳﻔﻪ ﻓﻤﺎﺫﺍ ﺗﺮﻳـﺪﻭﻥ؟ ‪-‬‬
‫ﺃﺟﺎﺑﻮﻩ‪ :‬ﺇﻧﻪ ﻳﺴﺘﻮﺟﺐ ﺍﳌﻮﺕ!‪) ،‬ﻣﱴ‪.(٦٧-٥٧ :٢٦‬‬
‫ﻭﻛﺎﻥ ﺗﻨﻔﻴﺬ ﺍﻹﻋﺪﺍﻡ ﻣﻦ ﺣ ‪‬ﻖ ﺍﻟﻮﺍﱄ ﺍﻟﺮﻭﻣﺎﱐ‪ .‬ﻓﻘﺎﺩﻭﺍ ﻳﺴﻮﻉ ﺇﱃ ﺍﻟﻮﺍﱄ ﺍﻟﺮﻭﻣﺎﱐ‪ .‬ﻓﺤﻘﻖ ﰲ ﺍﳉﺮﻡ ﻭﺣـﺎﻭﻝ‬
‫ﲣﻠﻴﺺ ﻳﺴﻮﻉ‪ .‬ﻓﻬﺪﺩﻭﻩ ﺑﺮﻓﻊ ﻗﻀﻴ‪‬ﺘﻬﻢ ﺇﱃ ﻗﻴﺼﺮ‪" :‬ﺇﻥ ﻟﻨﺎ ﻧﺎﻣﻮﺳﹰﺎ ﻭﲝﺴﺐ ﻧﺎﻣﻮﺳﻨﺎ ﻫﻮ ﻣﺴﺘﻮﺟﺐ ﺍﳌﻮﺕ ﻷﻧﻪ ﺟﻌـﻞ‬
‫ﻧﻔﺴﻪ ﺍﺑﻦ ﺍﷲ"! ﻓﺄﻣﺮ ﺑﻴﻼﻃﺲ ﺑﺘﻨﻔﻴﺬ ﺍﻹﻋﺪﺍﻡ ﺻﻠﺒﹰﺎ‪ .‬ﻓﺼﻠﺐ ﻳﺴﻮﻉ ﻭﻣﺎﺕ ﻭﻗﺎﻡ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﻟﺚ‪ .‬ﻭﺍﺭﺗﻔﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻭﺟﻠﺲ ﻋﻦ ﳝﲔ ﺍﻵﺏ‪.‬‬

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‫ﻓﻬﺬﻩ ﺍﳋﺎﲤﺔ‪ ،‬ﺷﻬﺎﺩﺗﻪ ﰲ ﺍﶈﻜﻤﺔ ‪ -‬ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﳌﺪﻧﻴﺔ ‪ -‬ﻭﺍﺳﺘﺸﻬﺎﺩﻩ ﰲ ﺳﺒﻴﻞ ﺩﻋﻮﺗﻪ ﻭﺍﺩ‪‬ﻋﺎﺋﻪ‪ ،‬ﻛﻤﺎ ﱂ ﺗﺸـﻬﺪ‬
‫ﻟﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻣﺜﻴﻼﹰ‪ ،‬ﻭﻗﻴﺎﻣﺘﻪ ﻣﻦ ﺍﳌﻮﺕ ﺑﺴﻠﻄﺎﻧﻪ ﺍﻟﺬﺍﰐ ﳑﺎ ﱂ ﳚ ِﺮ ﳌﺨﻠﻮﻕ‪ ،‬ﻭﺻﻌﻮﺩﻩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻟـﻴﺠﻠﺲ ﻋـﻦ ﳝـﲔ‬
‫ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻛ ﹼﻞ ﻫﺬﺍ ﻳﺆﻛﹼﺪ ﺃﻧﻪ ﻫﻮ ﻣﺴﻴﺢ ﺍﷲ‪ ،‬ﻭﻛﻠﻤﺔ ﺍﷲ ﺃﻟﻘﺎﻫﺎ ﺇﱃ ﻣﺮﱘ‪ ،‬ﻭﺭﻭﺡ ﻣﻦ ﺍﷲ ﻭﻣﻊ ﺍﷲ ﻭﰲ ﺍﷲ‪.‬‬
‫‪" -‬ﺇﳕﺎ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﺭﺳﻮﻝ ﺍﷲ ﻭﻛﻠﻤﺘﻪ ﺃﻟﻘﺎﻫﺎ ﺇﱃ ﻣﺮﱘ ﻭﺭﻭﺡ ﻣﻨﻪ" )ﻧﺴﺎﺀ‪.(١٧٠‬‬
‫‪" -‬ﻓِﻲ ﺍﹾﻟَﺒ ‪‬ﺪ ِﺀ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻜِﻠ َﻤﺔﹸ ﻭَﺍﹾﻟ ﹶﻜِﻠ َﻤﺔﹸ ﻛﹶﺎ ﹶﻥ ِﻋ‪‬ﻨ َﺪ ﺍﻟﻠﱠ ِﻪ َﻭﻛﹶﺎ ﹶﻥ ﺍﹾﻟ ﹶﻜِﻠ َﻤﺔﹸ ﺍﻟﻠﱠ َﻪ‪َ .....‬ﻭﭐﹾﻟ ﹶﻜِﻠ َﻤﺔﹸ ﺻَﺎ َﺭ َﺟﺴَﺪﹰﺍ َﻭ َﺣﻞﱠ َﺑ‪‬ﻴَﻨﻨَـﺎ‬
‫ﺏ َﻣ ‪‬ﻤﻠﹸﻮﺀﹰﺍ ِﻧ ‪‬ﻌ َﻤ ﹰﺔ َﻭ َﺣ ﹼﻘﹰﺎ‪ ... .‬ﺍﻟﻨﱠﺎﻣُﻮﺱ ِﺑﻤُﻮﺳَﻰ ﺃﹸ ‪‬ﻋ ِﻄ َﻲ ﹶﺃﻣﱠـﺎ ﺍﻟ‪‬ﻨ ‪‬ﻌﻤَـ ﹸﺔ ﻭَﺍﹾﻟﺤَـ ﱡﻖ‬
‫ﺠ َﺪﻩُ َﻣﺠ‪‬ﺪﹰﺍ ﹶﻛﻤَﺎ ِﻟ َﻮﺣِﻴ ٍﺪ ِﻣ َﻦ ﺍﻵ ِ‬ ‫َﻭ َﺭﹶﺃ‪‬ﻳﻨَﺎ َﻣ ‪‬‬
‫ﺏ ﻫُ َﻮ َﺧﱠﺒ َﺮ‪) " .‬ﻣﻄﻠـﻊ ﺇﳒﻴـﻞ‬ ‫ﻀ ِﻦ ﺍﻵ ِ‬‫ﻉ ﺍﹾﻟ َﻤﺴِﻴ ِﺢ ﺻَﺎﺭَﺍ‪ .‬ﺍﹶﻟﱠﻠ ُﻪ ﹶﻟ ‪‬ﻢ َﻳ َﺮﻩُ ﹶﺃ َﺣ ‪‬ﺪ ﹶﻗﻂﱡ‪ .‬ﹶﺍ ِﻻ‪‬ﺑﻦُ ﺍﹾﻟ َﻮﺣِﻴ ُﺪ ﺍﱠﻟﺬِﻱ ﻫُ َﻮ ﻓِﻲ ِﺣ ‪‬‬
‫ﹶﻓِﺒَﻴﺴُﻮ َ‬
‫ﻳﻮﺣﻨﺎ‪ ١:١‬ﻭ‪١٤‬ﻭ‪١٧‬ﻭ‪.(١٨‬‬
‫ﻓﺎﳌﺴﻴﺢ ﻛﻠﻤﺔ ﺑﻜﻼﻣﻪ‪ ،‬ﻭﺃﻇﻬﺮ ﺍﻵﺏ ﰲ ﺫﺍﺗﻪ‪.‬‬
‫ﺃﺧﱪ ﻋﻦ ﺍﷲ ﺑﻜﻼﻣﻪ‪ ،‬ﻭﺃﻇﻬﺮ ﺍﻵﺏ ﰲ ﺫﺍﺗﻪ‪.‬‬
‫ﻛﺎﻥ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ ﻛﻼﻣﺎﹰ‪ ،‬ﻓﺼﺎﺭ ﺷﺨﺼﹰﺎ "ﻛﻠﻤﺔ ﺍﷲ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺣﻀﻦ ﺍﻵﺏ"‪ .‬ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ‪" :‬ﻭﲰﻲ ﻋﻴﺴﻰ‬
‫ﻛﻠﻤﺔ ﺍﷲ ﻣﻦ ﻭﺟﻮﻩ‪ -١ :‬ﺃﻧﻪ ﺗﻜﻠﹼﻢ ﰲ ﺍﻟﻄﻔﻮﻟﺔ‪ ،‬ﻭﺁﺗﺎﻩ ﺍﷲ ﺍﻟﻜﺘﺎﺏ ﰲ ﺯﻣﺎﻥ ﺍﻟﻄﻔﻮﻟﺔ ﻓﻜﺎﻥ ﰲ ﻛﻮﻧﻪ ﻣﺘﻜﻠﹼﻤﺎﹰ‪ ،‬ﺑﺎﻟﻐـﹰﺎ‬
‫ﻼ ﰲ ﺍﻟﻜﻼﻡ‪ -٢ .‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺴﻤﻰ ﻓﻀﻞ ﺍﷲ ﻭﻟﻄﻒ ﺍﷲ‪ ،‬ﻓﻜﺬﺍ ﻋﻴﺴﻰ ﻋﻠﻴـﻪ‬
‫ﻣﺒﻠﻐﹰﺎ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻓﺴﻤﻲ ﻛﻠﻤﺔ ﺃﻱ ﻛﺎﻣ ﹰ‬
‫ﺍﻟﺴﻼﻡ ﻛﺎﻥ ﺍﲰﻪ ﺍﻟﻌﻠﹶﻢ "ﻛﻠﻤﺔ ﺍﷲ ﻭﺭﻭﺡ ﺍﷲ"‪ -٣ .‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻛﻠﻤﺔ ﺍﷲ ﻫﻲ ﻛﻼﻣﻪ ﻋﻠﻰ ﻗﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺻﻔﺔ ﻗﺪﳝﺔ‬

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‫ﻗﺎﺋﻤﺔ ﰲ ﺫﺍﺕ ﺍﷲ )ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(٣٩‬ﻭﺃﺿﺎﻑ‪" :‬ﲰﻲ ﻛﻠﻤﺔ ﺍﷲ‪ ،‬ﻛﺄﻧﻪ ﺻﺎﺭ ﻋﲔ ﻛﻠﻤﺔ ﺍﷲ ﺑﻮﺟﻮﺩﻩ ﺍﳌﻌﺠﺰ ﺃﻭ ﻷﻧـﻪ‬
‫ﺃﺑﺎﻥ ﻛﻠﻤﺔ ﺍﷲ ﺃﻓﻀﻞ ﺑﻴﺎﻥ" )ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٤٥‬‬
‫ﻓﻬﻮ ﻛﻠﻤﺔ ﺍﷲ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﻛﻼﻡ ﺍﷲ ﺍﳊ ‪‬ﻲ ﺍﳌﻨـﺰﻝ ﻭﺍﻟﻨﺎﺯﻝ‪ .‬ﻭﲟﺎ ﺃﻧﻪ ﻛﻠﻤﺔ ﺍﷲ ﺍﻟﺬﺍﺗﻴﺔ ﻭﺍﶈﻜﻴﺔ ﻗﺎﻝ ﻭﺣﺪﻩ ﺑﲔ‬
‫ﺍﳌﺨﻠﻮﻗﲔ‪" :‬ﺃﻧﺎ ﺍﻟﺼﺮﺍﻁ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﳊﻴﺎﺓ" )ﻳﻮﺣﻨﺎ‪.(٦ :١٤‬‬
‫ﺍﻟﻘﺮﺁﻥ ﻳﻬﺪﻱ ﺇﱃ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﺗﺒﺎﻋﻪ ﺃﻥ ﻳﻄﻠﺒﻮﺍ ﻛﻞ ﻳﻮﻡ ﻭﻣﺮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺍﻟﺼـﺮﺍﻁ‬
‫ﺍﳌﺴﺘﻘﻴﻢ‪ .‬ﻭﺍﳌﺴﻴﺢ ﻳﻘﻮﻝ ﻋﻦ ﺫﺍﺗﻪ ﺃﻧﻪ ﻫﻮ "ﺍﻟﺼﺮﺍﻁ"! ﺍﻟﺼﺮﺍﻁ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﳌﺼﻌﺪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﻣﺎ ﻳﻨﺒﺜﻖ ﻋﻨﻬﺎ ﻣﻦ ﻧﺒﻮ‪‬ﺓ ﻭﺣﻜﻤﺔ ﻭﺯﺑﻮﺭ‪ ،‬ﺗﺪﻋﻮ ﺇﱃ ﻛﻼﻡ ﺍﷲ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻨـﺰﻟﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﺍﳌﺴﻴﺢ‬
‫ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﻫﻮ "ﻧﻮﺭ ﺍﻟﻌﺎﱂ"‪ ،‬ﻭﺃﻧﻪ ﻫﻮ "ﺍﳊﻘﻴﻘﺔ" ﺑﺎﻟﺬﺍﺕ‪ ،‬ﺍﻟﻨﺎﺯﻟﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻘﺎﺋﺪﺓ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻭﻳﺰﻳﺪ ﺍﻹﳒﻴﻞ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺍﳌﺴﻴﺢ ﻫﻮ "ﺍﳊﻴﺎﺓ" ﺑﺎﻟﺬﺍﺕ؛ ﻭﻳﻌﻄﻲ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﺗﻠﻚ ﻫﻲ ﺷﻬﺎﺩﺓ ﺍﻹﳒﻴﻞ ﻋﻦ ﺍﳌﺴﻴﺢ‪:‬‬
‫ﻭﻋﻠﻴﻪ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻋﻠﻰ ﺣ ‪‬ﺪ ﻗﻮﻟﻪ‪ ،‬ﻛﺘﺎﺑﹰﺎ ﻣﻨـﺰﻻﹰ‪ ،‬ﻓﺎﳌﺴﻴﺤﻴﺔ‪ ،‬ﺣﺴﺐ ﺷﻬﺎﺩﺓ ﺍﻹﳒﻴﻞ‪ ،‬ﺷﺨﺺ ﺇﳍـ ‪‬ﻲ‬
‫ﻣﻨـﺰﻝ "ﻛﻠﻤﺔ ﺍﷲ ﺍﻟﻘﺎﺋﻤﺔ ﰲ ﺫﺍﺕ ﺍﷲ"‪ .‬ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ‪" :‬ﺃﻧﺎ ﺍﻟﺼﺮﺍﻁ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﳊﻴﺎﺓ"‪ :‬ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟـﺬﻱ‬
‫ﻳﻘﻮﺩ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺗﻌﻄﻲ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﺍﳋﺎﻟﺪﺓ‪.‬‬
‫ﺏ ﻭﻛﻔﺮ! ‪ -‬ﻭﻻ ﻳﻘﻮﻝ ﺑﺬﻟﻚ ﺇ ﹼﻻ ﺍﳌﻠﺤﺪﻭﻥ‪.‬‬
‫ﺇﻣﺎ ﺃﻬﻧﺎ ﻛﺬ ‪‬‬
‫ﻭﺇﻣﺎ ﺃﻥ ﺍﻹﳒﻴﻞ ﺗﻠﻔﻴﻖ ﻭﲢﺮﻳﻒ ﻭﺗﻀﻠﻴﻞ ﻭﺃﻭﻫﺎﻡ‪ ،‬ﻭﻻ ﻳﻘﻮﻝ ﺑﺬﻟﻚ ﺇ ﹼﻻ ﺍﳌﻐﺮﺿﻮﻥ ﺍﻟﺬﻳﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﺮﺽ‪.‬‬
‫ﻭﺇﻣﺎ ﻫﻲ ﺷﻬﺎﺩﺓ ﺻﺤﻴﺤﺔ ﻭﺣﻘﻴﻘﻴﺔ‪.‬‬

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‫ﱯ ﳏﻤ‪‬ﺪ ﻭﺍﳌﺴﻴﺢ‬
‫ﻣﻮﻗﻒ ﺍﻟﻨ ‪‬‬
‫ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬

‫ﺏ ﺍﻟﻌـﺎﳌﲔ‪ ،‬ﺍﻟـﺮﲪﻦ‬
‫‪" -‬ﺍﳊﻤﺪ ﷲ‪ ،‬ﺭ ّ‬
‫ﺍﻟﺮﺣﻴﻢ ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" )ﺍﻟﻔﺎﲢﺔ(‪.‬‬
‫‪" -‬ﻗﻞ ﷲ ﺍﻟﺸﻔﺎﻋﺔ ﲨﻴﻌﹰﺎ" )ﺯﻣﺮ ‪(٤٤‬‬

‫ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻟﺴﻴﺎﺩﺓ ﻭﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﱵ ﻳﺴﺘﻘ ﹼﻞ ‪‬ﺎ ﺍﳋﺎﻟﻖ ﻋﻦ ﺧﻠﻘﻪ ﺃﻧﻪ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪ .‬ﻭﻫﺬﺍ ﺍﻹﳝﺎﻥ‬
‫ﺑﺎﷲ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" ﺇﳝﺎﻥ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﰲ "ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ" ﻣﻨﺬ ﺍﻟﻔﺎﲢﺔ ﺍﻟﻨﱯ ﳏﻤﺪ ﻭﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﺑﻌﺪﻩ ﻳﻌﺒﺪﻭﻥ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟـﺪﻳﻦ"‬
‫ﻭﻳﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﺃﻥ ﻳﻬﺪﻳﻬﻢ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ :‬ﻣ ﹾﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻜﻢ ﻓﻴﻪ ﺻـﻔﺔ ﻳﻨﻔـﺮﺩ ‪‬ـﺎ ﺍﷲ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬ‪‬ﺎﺭ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺣﱴ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪.‬‬
‫ﻭﰲ ﺍﻹﳒﻴﻞ ﻳُﺼﺮ‪‬ﺡ ﺍﳌﺴﻴﺢ ﻣﺮﺍﺭﹰﺍ ﺑﺄﻧﻪ ﻫﻮ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪" :‬ﻣﱴ ﺟﺎﺀﺅ ﺍﺑﻦ ﺍﻟﺒﺸـﺮ )ﻟﻘـﺐ ﺍﳌﺴـﻴﺢ ﰲ‬
‫ﺍﻹﳒﻴﻞ( ﲟﺠﺪﻩ ﻭﲨﻴﻊ ﺍﳌﻼﺋﻜﺔ ﻣﻌﻪ‪ ،‬ﺣﻴﺌ ٍﺬ ﳚﻠﺲ ﻋﻠﻰ ﻋﺮﺵ ﳎﺪﻩ‪ ،‬ﻭﲢﺸﺪ ﻟﺪﻳﻪ ﲨﻴﻊ ﺍﻷﻣﻢ‪ ،‬ﻓﻴﻔﺼﻞ ﺑﻌﻀﻬﻢ ﻋـﻦ‬
‫ﺑﻌﺾ ﻛﻤﺎ ﻳﻔﺼﻞ ﺍﻟﺮﺍﻋﻲ ﺍﳋﺮﺍﻑ ﻣﻦ ﺍﳉﺪﺍﺀ" )ﻣﱴ‪.(٣١ :٢٥‬‬
‫ﻓﻤﺎ ﻫﻮ ﻣﻮﻗﻒ ﳏﻤﺪ ﻣﻦ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺣﺴﺐ ﺍﻟﻘﺮﺁﻥ ؟‬
‫ﻭﻣﺎ ﻫﻮ ﻣﻮﻗﻒ ﺍﳌﺴﻴﺢ ﻣﻦ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺣﺴﺐ ﺍﻹﳒﻴﻞ ؟‬

‫ﲝﺚ ﺃﻭﻝ‪:‬‬

‫ﰲ ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻠﻐﺰﺍﱄ ﻓﺼ ﹲﻞ ﻋﻦ "ﺻﻔﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺩﻭﺍﻫﻴﻪ ﻭﺃﺳﺎﻣﻴﻪ" ﳚﻤﻊ ﻓﻴﻪ ﺃﻭﺻﺎﻑ ﻳﻮﻡ ﺍﻟـﺪﻳﻦ‬
‫ﻛﻤﺎ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻳﺼﻒ ﺃﻭ ﹰﻻ ﺃﻫﻮﺍﻝ ﺍﻟﻘﻴﺎﻣﺔ‪:‬‬
‫"ﻓﺎﺳﺘﻌ ‪‬ﺪ ﻳﺎ ﻣﺴﻜﲔ ﳍﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻴﻢ ﺷﺄﻧﻪ‪ ،‬ﺍﳌﺪﻳﺪ ﺯﻣﺎﻧﻪ‪ ،‬ﺍﻟﻘﺎﻫﺮ ﺳﻠﻄﺎﻧﻪ ﺍﻟﻘﺮﻳﺐ ﺃﻭﺍﻧﻪ‪ .‬ﻳﻮﻡ ﺗﺮﻯ ﺍﻟﺴـﻤﺎﺀ‬
‫ﻓﻴﻪ ﻗﺪ ﺍﻧﻔﻄﺮﺕ‪ ،‬ﻭﺍﻟﻜﻮﺍﻛﺐ ﻣﻦ ﻫﻮﻟﻪ ﻗﺪ‬

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‫ﺍﻧﺘﺜﺮﺕ‪ ،‬ﻭﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﻭﺍﻫﺮ ﻗﺪ ﺍﻧﻜﺪﺭﺕ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻗﺪ ﹸﻛﺪ‪‬ﺭﺕ‪ ،‬ﻭﺍﳉﺒﺎﻝ ﻗﺪ ﺳﲑﺕ‪ ،‬ﻭﺍﻟﻌﺸﺎﺭ ﻗﺪ ﻋُﻄﻠﺖ‪ ،‬ﻭﺍﻟﻮﺣﻮﺵ‬
‫ﻗﺪ ﺣﺸﺮﺕ‪ ،‬ﻭﺍﻟﺒﺤﺎﺭ ﻗﺪ ﺳﺠﺮﺕ‪ ،‬ﻭﺍﻟﻨﻔﻮﺱ ﺇﱃ ﺍﻷﺑﺪﺍﻥ ﻗﺪ ﺯﻭﺟﺖ‪ ،‬ﻭﺍﳉﺤﻴﻢ ﻗﺪ ﺳﻌﺮﺕ‪ ،‬ﻭﺍﳉﻨﺔ ﻗـﺪ ﺃﹸﺯﻟﻔـﺖ‪،‬‬
‫ﻭﺍﳉﺒﺎﻝ ﻗﺪ ﻧُﺴﻔﺖ‪ ،‬ﻭﺍﻷﺭﺽ ﻗﺪ ﻣﺪ‪‬ﺕ‪ .‬ﻳﻮ َﻡ ﺗﺮﻯ ﺍﻷﺭﺽ ﺯﻟﺰﻟﺖ ﻓﻴﻪ ﺯﻟﺰﺍﳍﺎ‪ ،‬ﻭﺃﺧﺮﺟﺖ ﺍﻷﺭﺽ ﺃﺛﻘﺎﳍـﺎ‪ ،‬ﻳﻮﻣﺌـ ٍﺬ‬
‫ﻳﺼﺪﺭ ﺍﻟﻨﺎﺱ ﺃﺷﺘﺎﺗﹰﺎ ﻟﲑﻭﺍ ﺃﻋﻤﺎﳍﻢ‪ .‬ﻳﻮﻡ ﲢﻤﻞ ﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ﻓﺪﻛﺘﺎ ﺩﻛﹼﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻴﻮﻣﺌ ٍﺬ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻭﺍﻧﺸـﻘﹼﺖ‬
‫ﺍﻟﺴﻤﺎﺀ ﻓﻬﻲ ﻳﻮﻣﺌ ٍﺬ ﻭﺍﻫﻴﺔ‪ ،‬ﻭﺍﳌﻠﻚ ﻋﻠﻰ ﺃﺭﺟﺎﺋﻬﺎ ﳛﻤﻞ ﻋﺮﺵ ﺭﺑ‪‬ﻚ ﻓﻮﻗﻬﻢ ﻳﻮﻣﺌ ٍﺬ ﲦﺎﻧﻴﺔ‪ .‬ﻳﻮﻣﺌ ٍﺬ ﺗﻌﺮﺿـﻮﻥ ﻻ ﲣﻔـﻰ‬
‫ﺴﺎﹰ‪ ،‬ﻓﻜﺎﻧـﺖ ﻫﺒـﺎ ًﺀ‬
‫ﺲ ﺍﳉﺒﺎﻝ ﺑ ‪‬‬‫ﺝ ﺍﻷﺭﺽ ﻓﻴﻪ ﺭﺟﺎﹰ‪ ،‬ﻭﺗﺒ ‪‬‬
‫ﻣﻨﻜﻢ ﺧﺎﻓﻴﺔ‪ .‬ﻳﻮﻡ ﺗﺴﲑ ﺍﳉﺒﺎﻝ ﻭﺗﺮﻯ ﺍﻷﺭﺽ ﺑﺎﺭﺯﺓ‪ .‬ﻳﻮﻡ ﺗﺮ ‪‬‬
‫ﻣﻨﺒﹼﺜﹰﺎ‪ .‬ﻳﻮﻡ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻛﺎﻟﻔﺮﺍﺵ ﺍﳌﺒﺜﻮﺙ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﳉﺒﺎﻝ ﻛﺎﻟﻌﻬﻦ ﺍﳌﻨﻔﻮﺵ‪ .‬ﻳﻮﻡ ﺗﺬﻫﻞ ﻛ ﹼﻞ ﻣﺮﺿﻌ ٍﺔ ﻋﻤ‪‬ﺎ ﺃﺭﺿـﻌﺖ‪،‬‬
‫ﲪ ٍﻞ ﲪ‪‬ﻠﻬﺎ‪ ،‬ﻭﺗﺮﻯ ﺍﻟﻨﺎﺱ ﺳﻜﺎﺭﻯ ﻭﻣﺎ ﻫﻢ ﺑﺴﻜﺎﺭﻯ‪ ،‬ﻭﻟﻜ ‪‬ﻦ ﻋﺬﺍﺏ ﺍﷲ ﺷﺪﻳﺪ‪ .‬ﻳﻮﻡ ﺗﺒـﺪ‪‬ﻝ ﺍﻷﺭﺽ‬ ‫ﻭﺗﻀﻊ ﻛ ﹼﻞ ﺫﺍﺕ ‪‬‬
‫ﻏﲑ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﺑﺮﺯﻭﺍ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬ‪‬ﺎﺭ‪ .‬ﻳﻮﻡ ﺗﻨﺴﻒ ﻓﻴﻪ ﺍﳉﺒﺎﻝ ﻧﺴﻔﺎﹰ‪ ،‬ﻓﺘﺘﺮﻙ ﻗﺎﻋﹰﺎ ﺻﻔﺼﻔﺎﹰ‪ ،‬ﻻ ﺗﺮﻯ ﻓﻴﻬﺎ‬
‫ﻋﻮﺟﹰﺎ ﻭﻻ ﺃﻣﺘﹰﺎ‪ .‬ﻳﻮﻡ ﺗﺮﻯ ﺍﳉﺒﺎﻝ ﲢﺴﺒﻬﺎ ﺟﺎﻣﺪﺓ‪ ،‬ﻭﻫﻲ ﲤ ‪‬ﺮ ﻣ ‪‬ﺮ ﺍﻟﺴﺤﺎﺏ؛ ﻳﻮﻡ ﺗﻨﺸ ‪‬ﻖ ﻓﻴـﻪ ﺍﻟﺴـﻤﺎﺀ ﻓﺘﻜـﻮﻥ ﻭﺭﺩﺓ‬
‫ﻛﺎﻟﺪﻫﺎﻥ‪ :‬ﻓﻴﻮﻣﺌ ٍﺬ ﻻ ﻳﺴﺄﻝ ﻋﻦ ﺫﻧﺒﻪ ﺃﻧﺲ ﻭﻻ ﺟﺎﻥ‪ .‬ﻳﻮﻡ ﳝﻨﻊ ﻓﻴﻪ ﺍﻟﻌﺎﺻﻲ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻻ ﻳُﺴﺄﻝ ﻓﻴﻪ ﻋﻦ ﺍﻹﺟﺮﺍﻡ‪ ،‬ﺑﻞ‬
‫ﺲ ﻣﺎ ﻋﻤﻠﺖ ﻣﻦ ﺧ ٍﲑ ﳏﻀﺮﺍﹰ‪ ،‬ﺃﻭ ﻣﺎ ﻋﻤﻠﺖ ﻣﻦ ﺳﻮ ٍﺀ ﺗﻮ ‪‬ﺩ ﻟﻮ ﺃﻥ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻨﻪ‬
‫ﻳﺆﺧﺬ ﺑﺎﻟﻨﻮﺍﻫﻲ ﻭﺍﻷﻗﺪﺍﻡ‪ ،‬ﻳﻮﻡ ﲡﺪ ﻛ ﹼﻞ ﻧﻔ ٍ‬
‫ﺲ ﻣﺎ ﺃﺣﻀﺮﺕ‪ ،‬ﻭﺗﺸﻬﺪ ﻣﺎ ﻗﺪ‪‬ﻣﺖ ﻭﺃﺧ‪‬ﺮﺕ‪ ،‬ﻳﻮﻡ ﲣﺮﺱ ﻓﻴـﻪ ﺍﻷﻟﺴـﻦ‪ ،‬ﻭﺗﻨﻄـﻖ‬ ‫ﺃﻣﺪﹰﺍ ﺑﻌﻴﺪﺍﹰ‪ ،‬ﻳﻮﻡ ﺗﻌﻠﻢ ﻓﻴﻪ ﻛ ﹼﻞ ﻧﻔ ٍِ‬
‫ﺍﳉﻮﺍﺭﺡ‪ .‬ﻳﻮﻡ ﺷﻴ‪‬ﺐ ﺫﻛﺮﻩ ﺳ‪‬ﻴﺪ ﺍﳌﺮﺳﻠﲔ ﺇﺫﺍ ﻗﺎﻝ ﻟﻪ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺃﺭﺍﻙ ﻗﺪ ﺷﺒﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ‪ -‬ﻗـﺎﻝ‬
‫ﺷﻴ‪‬ﺒﺘﲏ ﻫﻮﺩ ﻭﺃﺧﻮﺍ‪‬ﺎ )ﻭﻫﻲ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻭﺍﳌﺮﺳﻼﺕ‪ ،‬ﻭﻋ ‪‬ﻢ ﻳﺘﺴﺎﺀﻟﻮﻥ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﺸﻤﺲ ﻛﻮﺭﺕ(‪ .‬ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻌـﺎﺟﺰ‪،‬‬
‫ﺖ ﻣﺘﻔﻜﹼﺮﹰﺍ ﻓﻴﻤﺎ ﺗﻘﺮﺅﻩ ﻟﻜﻨﺖ ﺟﺪﻳﺮﹰﺍ ﺑﺄﻥ ﺗﻨﺸ ‪‬ﻖ‬
‫ﺇﳕﺎ ﺣﻈﹼﻚ ﻣﻦ ﻗﺮﺍﺀﺗﻚ ﺃﻥ ﲤﺠﻤﺞ ﺍﻟﻘﺮﺁﻥ ﻭﲢﺮ‪‬ﻙ ﺑﻪ ﺍﻟﻠﹼﺴﺎﻥ؛ ﻭﻟﻮ ﻛﻨ َ‬
‫ﻣﺮﺍﺭﺗﻚ ﳑﺎ ﺷﺎﺏ ﻣﻨﻪ ﺳﻴ‪‬ﺪ ﺍﳌﺮﺳﻠﲔ‪".‬‬
‫ﰒ ﻳﻌﺪّﺩ ﺃﺳﺎﻣﻲ ﺍﻟﻘﻴﺎﻣﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺘﻌﺮﻳﻒ ‪‬ﺎ‪:‬‬
‫"ﻗﺪ ﻭﺻﻒ ﺍﷲ ﺑﻌﺾ ﺩﻭﺍﻫﻴﻬﺎ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﺳﺎﻣﻴﻬﺎ‪ ،‬ﻟﺘﻘﻒ ﺑﻜﺜﺮﺓ ﺃﺳﺎﻣﻴﻬﺎ ﻋﻠﻰ ﻛﺜـﺮﺓ ﻣﻌﺎﻧﻴﻬـﺎ‪ .‬ﻓﻠـﻴﺲ‬
‫ﺍﳌﻘﺼﻮﺩ ﺑﻜﺜﺮﺓ ﺍﻷﺳﺎﻣﻲ ﺗﻜﺮﻳﺮ ﺍﻷﺳﺎﻣﻲ ﻭﺍﻷﻟﻘﺎﺏ‪ ،‬ﺑﻞ ﺍﻟﻐﺮﺽ ﺗﻨﺒﻴﻪ ﺃﻭﱄ‬

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‫ﺖ ﻣﻦ ﻧﻌﻮ‪‬ﺎ ﻣﻌﲎ‪ ،‬ﻓﺎﺣﺮﺹ ﻋﻠﻰ ﻣﻌﺮﻓـﺔ ﻣﻌﺎﻧﻴﻬـﺎ‪.‬‬ ‫ﺍﻷﻟﺒﺎﺏ‪ :‬ﻓﺘﺤﺖ ﻛ ﹼﻞ ﺍﺳﻢ ﻣﻦ ﺃﺳﺎﻣﻲ ﺍﻟﻘﻴﺎﻣﺔ ﺳﺮ‪ ،‬ﻭﰲ ﻛ ﹼﻞ ﻧﻌ ٍ‬
‫ﻭﳓﻦ ﺍﻵﻥ ﳒﻤﻊ ﻟﻚ ﺃﺳﺎﻣﻴﻬﺎ‪ ،‬ﻭﻫﻲ‪ :‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻳﻮﻡ ﺍﳊﺴﺮﺓ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻨﺪﺍﻣﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﶈﺎﺳﺒﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﳌﺴﺎﺀﻟﺔ‪ ،‬ﻭﻳـﻮﻡ‬
‫ﺍﳌﺴﺎﺑﻘﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﳌﻨﺎﻓﺴﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺰﻟﺰﻟﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺪﻣﺪﻣﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺼﺎﻋﻘﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻘﺎﺭﻋﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺮﺍﺟﻔـﺔ‪،‬‬
‫ﻭﻳﻮﻡ ﺍﻟﺮﺩﺍﻓﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻐﺎﺷﻴﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺪﺍﻫﻴﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻵﺯﻓﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﳊﺎﻗﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻄﺎﻣﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺼﺎﺧﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟـﺘﻼﻕ‪،‬‬
‫ﻭﻳﻮﻡ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻭﻳﻮﻡ ﺍﳌﺴﺎﻕ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺘﻨﺎﺩ‪ ،‬ﻭﻳﻮﻡ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﻳﻮﻡ ﺍﳌﺂﺏ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻔـﺮﺍﺭ‪،‬‬
‫ﻭﻳﻮﻡ ﺍﻟﻘﺮﺍﺭ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻠﹼﻘﺎﺀ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻘﻀﺎﺀ‪ ،‬ﻭﻳﻮﻡ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺒﻼﺀ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺒﻜﺎﺀ‪ ،‬ﻭﻳﻮﻡ ﺍﳊﺸﺮ‪ ،‬ﻭﻳـﻮﻡ‬
‫ﺍﻟﻮﻋﻴﺪ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻮﺯﻥ‪ ،‬ﻭﻳﻮﻡ ﺍﳊﻖ‪ ،‬ﻭﻳﻮﻡ ﺍﳊﻜﻢ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻔﺼﻞ‪ ،‬ﻭﻳﻮﻡ ﺍﳉﻤﻊ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺒﻌﺚ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻔﺘﺢ‪،‬‬
‫ﻭﻳﻮﻡ ﺍﳋﺰﻱ‪ ،‬ﻭﻳﻮﻡ ﻋﻈﻴﻢ‪ ،‬ﻭﻳﻮﻡ ﻋﻘﻴﻢ‪ ،‬ﻭﻳﻮﻡ ﻋﺴﲑ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻨﺸﻮﺭ‪ ،‬ﻭﻳﻮﻡ ﺍﳌﺼﲑ‪ ،‬ﻭﻳـﻮﻡ‬
‫ﺍﻟﻨﻔﺨﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺼﻴﺤﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺮﺟﻔﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺮﺟ‪‬ﺔ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺰﺟﺮﺓ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺴﻜﺮﺓ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻔﺰﻉ‪ ،‬ﻭﻳﻮﻡ ﺍﳉﺰﻉ‪ ،‬ﻭﻳـﻮﻡ‬
‫ﺍﳌﻨﺘﻬﻰ‪ ،‬ﻭﻳﻮﻡ ﺍﳌﺄﻭﻯ‪ ،‬ﻭﻳﻮﻡ ﺍﳌﻴﻘﺎﺕ‪ ،‬ﻭﻳﻮﻡ ﺍﳌﻴﻌﺎﺩ‪ ،‬ﻭﻳﻮﻡ ﺍﳌﺮﺻﺎﺩ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻘﻠﻖ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻌﺮﻕ‪ ،‬ﻭﻳﻮﻡ ﺍﻻﻓﺘﻘـﺎﺭ‪ ،‬ﻭﻳـﻮﻡ‬
‫ﺍﻻﻧﻜﺪﺍﺭ‪ ،‬ﻭﻳﻮﻡ ﺍﻻﻧﺘﺸﺎﺭ‪ ،‬ﻭﻳﻮﻡ ﺍﻻﻧﺸﻘﺎﻕ‪ ،‬ﻭﻳﻮﻡ ﺍﳋﺮﻭﺝ‪ ،‬ﻭﻳﻮﻡ ﺍﳋﻠﻮﺩ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺘﻐﺎﺑﻦ‪ ،‬ﻭﻳﻮﻡ ﻋﺒﻮﺱ‪ ،‬ﻭﻳﻮﻡ ﻣﻌﻠـﻮﻡ‪،‬‬
‫ﻭﻳﻮﻡ ﻣﻮﻋﻮﺩ‪ ،‬ﻭﻳﻮﻡ ﻣﺸﻬﻮﺩ‪ ،‬ﻭﻳﻮﻡ ﻻ ﺭﻳﺐ ﻓﻴﻪ‪ ،‬ﻭﻳﻮﻡ ﺗﺒﻠﻰ ﺍﻟﺴﺮﺍﺋﺮ‪ ،‬ﻭﻳﻮﻡ ﻻ ﲡﺰﻱ ﻧﻔﺲ ﻋﻦ ﻧﻔﺲ ﺷـﻴﺌﺎﹰ‪ ،‬ﻭﻳـﻮﻡ‬
‫ﻳﺪﻋﻮﻥ ﺇﱃ ﻧﺎﺭ ﺟﻬﻨ‪‬ﻢ‪ ،‬ﻭﻳﻮﻡ ﻳﺴﺤﺒﻮﻥ ﰲ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻭﻳﻮﻡ ﺗﻘﻠﺐ ﻭﺟﻮﻫﻬﻢ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻳﻮﻡ ﻻ ﳚﺰﻱ ﻭﺍﻟـﺪ‬
‫ﻋﻦ ﻭﻟﺪﻩ‪ ،‬ﻭﻳﻮﻡ ﻳﻔ ‪‬ﺮ ﺍﳌﺮﺀ ﻣﻦ ﺃﺧﻴﻪ ﻭﺃﻣﻪ ﻭﺃﺑﻴﻪ‪ ،‬ﻭﻳﻮﻡ ﻻ ﻳﻨﻄﻘﻮﻥ ﻭﻻ ﻳﺆﺫﻥ ﳍﻢ ﻓﻴﻌﺘﺬﺭﻭﻥ‪ ،‬ﻭﻳﻮﻡ ﻻ ﻣﺮ ‪‬ﺩ ﻟﻪ ﻣـﻦ ﺍﷲ‪،‬‬
‫ﻭﻳﻮﻡ ﻫﻢ ﺑﺎﺭﺯﻭﻥ‪ ،‬ﻳﻮﻡ ﻫﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻳﻔﺘﻨﻮﻥ‪ ،‬ﻳﻮﻡ ﻻ ﻧﻔﻊ ﻣﺎﻝ ﻭﻻ ﺑﻨﻮﻥ‪ ،‬ﻳﻮﻡ ﻻ ﻣﺮ ‪‬ﺩ ﻟﻪ ﻣﻦ ﺍﷲ‪ ،‬ﻳﻮﻡ ﻻ ﺗﻨﻔﻊ ﺍﻟﻈﺎﳌﲔ‬
‫ﻣﻌﺬﺭ‪‬ﻢ‪ ،‬ﻭﳍﻢ ﺍﻟﻠﻌﻨﺔ ﻭﳍﻢ ﺳﻮﺀ ﺍﻟﺪﺍﺭ‪ ،‬ﻳﻮﻡ ﺗﺮﺩ ﻓﻴﻪ ﺍﳌﻌﺎﺫﻳﺮ‪ ،‬ﻭﺗﺒﻠﻰ ﺍﻟﺴﺮﺍﺋﺮ ﻭﺗﻈﻬﺮ ﺍﻟﻀﻤﺎﺋﺮ‪ ،‬ﻭﺗﻜﺸﻒ ﺍﻷﺳﺘﺎﺭ‪ ،‬ﻳﻮﻡ‬
‫ﲣﺸﻊ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ‪ ،‬ﻭﺗﺴﻜﻦ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﻳﻘ ﹼﻞ ﻓﻴﻪ ﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﻭﺗﱪﺯ ﺍﳋﻔﻴﺎﺕ‪ ،‬ﻭﺗﻈﻬﺮ ﺍﳋﻄﻴﺌﺎﺕ‪ ،‬ﻳﻮﻡ ﻳﺴﺎﻕ ﺍﻟﻌﺒـﺎﺩ‬
‫ﻭﻣﻌﻬﻢ ﺍﻷﺷﻬﺎﺩ‪ ،‬ﻭﻳﺸﻴﺐ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻳﺴﻜﺮ ﺍﻟﻜﺒﲑ‪.‬‬
‫"ﻓﻴﻮﻣﺌ ٍﺬ ﻭﺿﻌﺖ ﺍﳌﻮﺍﺯﻳﻦ‪ ،‬ﻭﺗﻐﻴ‪‬ﺮﺕ ﺍﻟﺪﻭﺍﻭﻳﻦ‪ ،‬ﻭﺑﺮﺯﺕ ﺍﳉﺤﻴﻢ‪ ،‬ﻭﺃﻏﻠﻲ ﺍﳊﻤﻴﻢ‪ ،‬ﻭﺯﻓﺮﺕ ﺍﻟﻨـﺎﺭ‪ ،‬ﻭﻳـﺌﺲ‬
‫ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺳﻌﺮﺕ ﺍﻟﻨﲑﺍﻥ‪ ،‬ﻭﺗﻐﻴ‪‬ﺮﺕ ﺍﻷﻟﻮﺍﻥ ﻭﺧﺮﺱ ﺍﻟﻠﹼﺴﺎﻥ‪ ،‬ﻭﻧﻄﻘﺖ ﺟﻮﺍﺭﺡ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻣـﺎ ﻏـﺮ‪‬ﻙ‬
‫ﺑﺮﺑ‪‬ﻚ ﺍﻟﻜﺮﱘ؟ ‪ ...‬ﰒ ﻳﻜﻮﻥ ﺃﺣﺴﻦ ﺃﺣﻮﺍﻟﻨﺎ ﺃﻥ ﺗﺘ‪‬ﺨﺬ ﺩﺭﺍﺳﺔ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻋﻤﻼﹰ‪ ،‬ﻓﻼ ﻧﺘﺪﺑ‪‬ﺮ ﻣﻌﺎﻧﻴﻪ ﻭﻻ ﻧﻨﻈﺮ ﰲ ﻛﺜـﺮﺓ‬
‫ﺃﻭﺻﺎﻑ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻭﺃﺳﺎﻣﻴﻪ‪ ،‬ﻭﻻ ﻧﺴﺘﻌ ‪‬ﺪ ﻟﻠﺘﺨﻠﹼﺺ ﻣﻦ ﺩﻭﺍﻫﻴﻪ‪ .‬ﻓﻨﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﺇﻥ ﱂ ﻳﺪﺍﺭﻛﻨﺎ ﺍﷲ ﺑﻮﺍﺳﻊ‬
‫ﺭﲪﺘﻪ" )ﺍﻟﻐﺰﺍﱄ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪.(١) (٤٣٩-٤٣٨ :٤‬‬

‫‪ - 1‬ﻧﻌﻘﹼﺐ ﻋﻠﻰ ﻣﺎ ﲨﻌﻪ ﺍﻟﻐﺰﺍﱄ ﻣﻦ ﺃﻭﺻﺎﻑ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﲟﺎ ﻋﻠﻘﻪ ﻋﻠﻴﻬﺎ ﺍﻷﺳﺘﺎﺫ ﳏﻤﺪ ﻋﺰﺓ ﺩﺭﻭﺯﺓ ﻣﻦ ﺍﻟﺘﻌﺎﺭﺽ ﺍﳌﻠﺤﻮﻅ ﻓﻴﻬﺎ‪:‬‬
‫ﻼ ﰲ ﲨﻠﺔ ﻗﺮﺁﻧﻴﺔ ﺗﺴﲑ ﺳﲑ ﺍﻟﺴﺤﺎﺏ ﻭﰲ ﺃﺧﺮﻯ ﺗﻨﺴﻒ ﻧﺴﻔﺎﹰ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﻛﺜﻴﺐ ﻣﻬﻴﻞ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﻛﺎﻟﻌﻬﻦ ﺍﳌﻨﻔﻮﺵ‪ ،‬ﻭﰲ ﺃﺧـﺮﻯ ﻛﺎﳍﺒـﺎﺀ‬ ‫"ﻓﺎﳉﺒﺎﻝ ﻣﺜ ﹰ‬
‫ﺍﳌﻨﺜﻮﺭ‪.‬‬
‫"ﻭﺍﻟﺴﻤﺎﺀ ﰲ ﲨﻠﺔ ﻗﺮﺁﻧﻴﺔ ﺗﻔﺘﺢ ﺃﺑﻮﺍﺑﺎﹰ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﺗﺘﺸﻘﻖ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﺗﻜﺴﻒ‪.‬‬

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‫ﻓﻴﻮﻡ ﺍﻟﺪﻳﻦ ﻫﻮ ﻳﻮﻡ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭ‪" ،‬ﻳﻮﻡ ﻻ ﲡﺰﻱ ﻧﻔﺲ ﻋﻦ ﻧﻔﺲ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻳﻮﻡ ﻻ ﻳﻐﲏ ﻣﻮﱃ ﻋﻦ ﻣـﻮﱃ‬
‫ﺷﻴﺌﹰﺎ‪ ،‬ﻭﻳﻮﻡ ﻻ ﳚﺰﻱ ﻭﺍﻟﺪ ﻋﻦ ﻭﻟﺪﻩ‪ ،‬ﻭﻳﻮﻡ ﻳﻔﺮ ﺍﳌﺮﺀ ﻣﻦ ﺃﺧﻴﻪ ﻭﺃﻣﻪ ﻭﺃﺑﻴﻪ‪ ....‬ﻳﻮﻡ ﺷﻴﱠﺐ ﺫﻛﺮُﻩ ﺳﻴ‪‬ﺪ ﺍﳌﺮﺳﻠﲔ"‪ :‬ﻓﻬـﻮ‬
‫ﺇﺫﻥ ﻳﻮﻡ‪ ،‬ﻓﻴﻪ ﳏﻤﺪ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﻭﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ‪ ،‬ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ‪ ،‬ﰲ ﺍﶈﺎﺳﺒﺔ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‪،‬‬
‫ﻭﻫﻮ "ﻳﻮﻡ ﺍﻟﻔﺼﻞ" ﻭ "ﺍﻟﻘﻮﻝ ﺍﻟﻔﺼﻞ"‪.‬‬

‫"ﻭﺍﻟﺸﻤﺲ ﰲ ﲨﻠﺔ ﺗﺘﻜﻮ‪‬ﺭ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﲡﻤﻊ ﻣﻊ ﺍﻟﻘﻤﺮ‪.‬‬

‫"ﻭﺑﻴﻨﻤﺎ ﺍﻟﺴﻤﺎﺀ ﺗﺘﺒﺪﻝ ﻧﻮﺍﻣﻴﺴﻬﺎ ﻭﻣﺸﺎﻫﺪﻫﺎ ﻣﺴﺘﻘﻠ ﹰﺔ ﻋﻦ ﺍﻷﺭﺽ ﰲ ﲨﻠﺔ‪ ،‬ﻭﺍﻷﺭﺽ ﺗﺪ ‪‬ﻙ ﰲ ﲨﻠﺔ‪ ،‬ﲢﻤﻞ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﻓﺘﺪ ‪‬ﻙ ﺩﻛﹼﺔ ﻭﺍﺣﺪﺓ ﰲ ﲨﻠﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﻭﺗﺒﺪ‪‬ﻝ ﺍﻷﺭﺽ ﻏﲑ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻏﲑ ﺍﻟﺴﻤﺎﻭﺍﺕ ﰲ ﲨﻠﺔ ﺃﺧﺮﻯ ﻛﺬﻟﻚ‪ .‬ﺍﱁ‪.‬‬
‫"ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﻳﺪﺍﻓﻌﻮﻥ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﰲ ﲨﻠﺔ‪ ،‬ﻭﻳﻮﺭﺩﻭﻥ ﻣﺘﻨﻮﻉ ﺍﻷﻋﺬﺍﺭ ﰲ ﲨﻠﺔ‪ ،‬ﻭﳚﺮﻱ ﺃﻧﻮﺍﻉ ﺍﳊﻮﺍﺭ ﺑﲔ ﺑﻌﻀﻬﻢ ﺃﻭ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﳌﻼﺋﻜﺔ ﺃﻭ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﷲ‬
‫ﰲ ﲨﻞ‪ ،‬ﺑﻴﻨﻤﺎ ﻻ ﻳﻨﻄﻘﻮﻥ ﻭﻻ ﻳﺆﺫﻥ ﳍﻢ ﻓﻴﻌﺘﺬﺭﻭﻥ‪ ،‬ﻭﻻ ﻳﺘﺴﺎﺀﻟﻮﻥ ﰲ ﲨﻞ ﺃﺧﺮﻯ‪.‬‬
‫"ﰲ ﲨﻠﺔ ﻳﻨﻔﺦ ﰲ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﻳﻨﻘﺮ ﰲ ﺍﻟﻨﺎﻗﻮﺭ‪.‬‬
‫"ﻭﰲ ﲨﻠﺔ ﻟﻴﺲ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻃﻌﺎﻡ ﺇ ﹼﻻ ﻣﻦ ﺿﺮﻳﻊ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﺃﻥ ﺷﺠﺮﺓ ﺍﻟﺰﻗﻮﻡ ﻃﻌﺎﻡ ﺍﻷﺛﻴﻢ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﻟﻴﺲ ﳍﻢ ﻃﻌﺎﻡ ﺇ ﹼﻻ ﻏﺴﻠﲔ‪.‬‬
‫"ﻭﰲ ﲨﻠﺔ ﳛﺸﺮﻭﻥ‪ ،‬ﻭﻗﺪ ﻛﺸﻒ ﻋﻨﻬﻢ ﻏﻄﺎﺅﻫﻢ ﻭﺃﺻﺒﺢ ﺑﺼﺮﻫﻢ ﺣﺪﻳﺪﹰﺍ‪ .‬ﻭﰲ ﺃﺧﺮﻯ ﻣﻊ ﺍﳊﻴﺎﺓ ﻋﻤﻴﺎﹰ‪ ،‬ﻭﻳﺴﺄﻟﻮﻥ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻣﻊ ﺃﻬﻧﻢ ﻛـﺎﻧﻮﺍ ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻣﺒﺼﺮﻳﻦ‪ ،‬ﺍﱁ‪...‬‬
‫"ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺗﻨﻮ‪‬ﻉ ﺃﻭﺻﺎﻑ ﺍﻟﻨﻌﻴﻢ ﺣﻴﺚ ﻳﺄﰐ ﰲ ﺑﻌﺾ ﺍﻟﻔﺼﻮﻝ ﺑﺴﻴﻄﺔ ﻣﺘ‪‬ﺴﻘﺔ ﻣﻊ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﺩﻳﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ‪ .‬ﺑﻴﻨﻤﺎ ﺗﺄﰐ ﰲ ﺃﺧﺮﻯ‬
‫ﻼ‪.‬‬
‫ﰲ ﻏﺎﻳﺔ ﺍﻷﻧﺎﻗﺔ ﻭﺍﻟﻔﺨﺎﻣﺔ ﻣﻊ ﺍﺗﺼﺎﳍﺎ ﲟﻌﺎﱐ ﻭﻣﺸﺎﻫﺪ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﰲ ﺳﻮﺭﰐ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻮﺍﻗﻌﺔ ﻣﺜ ﹰ‬
‫"ﻭﻫﺬﺍ ﻋﺪﺍ ﺍﻟﺘﻨﻮﻉ ﰲ ﺍﳉﺰﺋﻴﺎﺕ‪ .‬ﺣﻴﺚ ﺗﻜﻮﻥ ﺍﻟﺼﺤﻒ ﻭﺍﻷﺳﺎﻭﺭ ﰲ ﲨﻞ ﻣﻦ ﻓﻀﺔ ﺑﻴﻨﻤﺎ ﺗﻜﻮﻥ ﰲ ﺃﺧﺮﻯ ﻣﻦ ﺫﻫﺐ‪.‬‬
‫"ﻭﺣﻴﺚ ﻳﺬﻛﺮ ﰲ ﲨﻠﺔ ﺍﳊﻠﻲ ﺍﻟﺬﻫﺒﻴﺔ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﺍﳊﻠﻲ ﺍﻟﻔﻀﻴﺔ‪ ،‬ﻭﰲ ﺃﺧﺮﻯ ﺍﳊﻠﻲ ﺍﻟﻠﺆﻟﺆﻳﺔ‪.‬‬
‫"ﻭﺣﻴﺚ ﺗﺸﺒﻪ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﰲ ﲨﻠﺔ ﺑﺎﻟﻴﺎﻗﻮﺕ ﻭﺍﳌﺮﺟﺎﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﺸﺒﻪ ﰲ ﺃﺧﺮﻯ ﺑﺎﻟﺒﻴﺾ ﺍﳌﻜﻨﻮﻥ ﺃﻱ ﺍﻟﻠﺆﻟﺆ ﺍﱁ‪..‬‬
‫"ﻭﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻭﺳﻴﻠ ﹰﺔ ﻣﻦ ﻭﺳﺎﺋﻞ ﺗﺄﻳﻴﺪ ﺍﻟﻘﺼﺪ ﻭﺗﺪﻋﻴﻤﻪ‪ ...‬ﻭﺇﻧﻪ ﻭﺭﺩ ﺑﺎﻷﺳﻠﻮﺏ ﺍﻟﺬﻱ ﻭﺭﺩ ﻓﻴﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻘﺮﻳﺐ‪ ...‬ﻓﺎﻷﺳﻠﻮﺏ ﻗﻮﻱ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻧـﻪ‬
‫ﺟﺎﺀ ﰲ ﻣﻌﺮﺽ ﺍﻟﺘﻔﺨﻴﻢ ﻭﺍﻟﺘﺸﺒﻴﻪ‪ ،‬ﳑﺎ ﻫﻮ ﻣﺄﻟﻮﻑ ﰲ ﻛﻼﻡ ﺍﻟﺴﺎﻣﻌﲔ ﻭﺍﻟﻌﺮﺏ ﺧﺎﺻﺔ ﻭﺃﺳﺎﻟﻴﺐ ﻟﻐﺎ‪‬ﻢ ﻭﺧﻄﺎ‪‬ﻢ‪ ...‬ﻓﺈﻥ ﻣﻼﺣﻈﺔ ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﺟﻮﻫﺮﻳـﺔ ﻣـﻦ‬
‫ﺷﺄﻬﻧﺎ ﺃﻥ ﲡﻌﻞ ﺍﻟﻨﺎﻇﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﻳﺘﺠﻨ‪‬ﺐ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﳉﺪﻝ ﺣﻮﻝ ﻣﺸﺎﻫﺪ ﺍﳊﻴﺎﺓ ﺍﻷﺧﺮﻭﻳﺔ ﻭﺻﻮﺭﻫﺎ‪ ،‬ﻭﺍﻟﺘﻮﺭ‪‬ﻁ ﻭﺍﻟﺘﻜﻠﹼﻒ ﻭﺍﻟﺘﺰﻳﺪ ﰲ ﺻﺪﺩ ﻣـﺎ ﻳﻘـﻮﻡ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﳌﺎﻫﻴﺎﺕ ﻭﺍﳊﻘﺎﺋﻖ ﻟﺬﺍ‪‬ﺎ"‪ - .‬ﳏﻤﺪ ﻋﺰﺓ ﺩﺭﻭﺯﺓ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﺠﻤﻟﻴﺪ ‪.١٩٧-١٩٥‬‬

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‫‪ -(١‬ﺍﻟﻘﺮﺁﻥ ﻳﻨﻔﻲ ﻛ ﹼﻞ ﺷﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ‪:‬‬

‫ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺎﻧﻮﺍ ﻳﻌﺘﺪ‪‬ﻭﻥ ﺑﺸﻔﺎﻋﺔ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﺨﺎﻃﺒﻬﻢ ﺑﻘﻮﻟﻪ‪" :‬ﻭﺍﺗﻘﻮﺍ ﻳﻮﻣﹰﺎ ﻻ ﲡﺰﻱ ﻧﻔﺲ ﻋﻦ‬
‫ﺲ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻣﻨﻬﺎ ﺷﻔﺎﻋﺔ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﻣﻨﻬﺎ ﻋﺪﻝ‪ ،‬ﻭﻻ ﻫﻢ ﻳﻨﺼﺮﻭﻥ" )ﺑﻘﺮﺓ‪ .(٤٨‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪" :‬ﺃﺭﻳﺪ ﺑﺎﻵﻳﺔ‬‫ﻧﻔ ٍ‬
‫ﻧﻔﻲ ﺃﻥ ﻳﺪﻓﻊ ﺍﻟﻌﺬﺍﺏ ﺃﺣ ‪‬ﺪ ﻋﻦ ﺃﺣﺪ‪ ،‬ﻣﻦ ﻛ ﹼﻞ ﻭﺟﻪ ﳏﺘﻤﻞ‪ ...‬ﻭﻗﺪ ﲤﺴ‪‬ﻜﺖ ﺍﳌﻌﺘﺰﻟﺔ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻧﻔـﻲ ﺍﻟﺸـﻔﺎﻋﺔ‬
‫ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ؛ ﻭﺃﺟﻴﺐ ﺑﺄﻬﻧﺎ ﳐﺼﻮﺻﺔ ﺑﺎﻟﻜﻔﺎﺭﺓ ﻟﻶﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺸﻔﺎﻋﺔ؛ ﻭﻳﺆﻳ‪‬ﺪﻩ ﺃﻥ ﺍﳋﻄﺎﺏ ﻣﻌﻬـﻢ‬
‫ﻭﺍﻵﻳﺔ ﻧـﺰﻟﺖ ﺭﺩﹰﺍ ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻴﻬﻮﺩ ﺗﺰﻋﻢ ﺃﻥ ﺁﺑﺎﺀﻫﻢ ﺗﺸﻔﻊ ﳍﻢ"‪ .‬ﺃﺟﻞ ﺍﳋﻄﺎﺏ ﺧﺎﺹ ﻭﻟﻜﻨﻪ ﰲ ﺻﻴﻐﺔ ﻋﺎﻣﺔ ﺗﺘﺴـﻖ‬
‫ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﻛﻠﹼﻪ‪.‬‬
‫ﻭﻳُﻬﺎﺟﻢ ﺍﻟﻌﺮﺏ ﺍﳌﺸﺮﻛﲔ ﻋﻠﻰ ﺍﺗ‪‬ﺨﺎﺫﻫﻢ ﻣﻌﺒﻮﺩﺍ‪‬ﻢ ﺷﻔﻌﺎﺀ ﻋﻨﺪ ﺍﷲ ﺣﻴﺚ ﻳﻘﻮﻟﻮﻥ‪" :‬ﻣﺎ ﻧﻌﺒﺪﻫﻢ ﺇ ﹼﻻ ﻟﻴﻘﺮﺑﻮﻥ‬
‫ﺇﱃ ﺍﷲ ﺯﻟﻔﻰ" )ﺯﻣﺮ‪(٣‬؛ ﻓﻴﺠﻴﺐ‪" :‬ﺃﻡ ﺍﺗ‪‬ﺨﺬﻭﺍ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺷﻔﻌﺎﺀ؟ ﻗﻞ ﺃﻭ ﻟﻮ ﻛﺎﻧﻮﺍ ﻻ ﳝﻠﻜﻮﻥ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻌﻘﻠﻮﻥ! ﻗﻞ‬
‫ﷲ ﺍﻟﺸﻔﺎﻋﺔ ﲨﻴﻌﹰﺎ‪ :‬ﻟﻪ ﻣﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰒ ﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ" )ﺯﻣﺮ‪ .(٤٤-٤٣‬ﺟﻮﺍﺏ ﺧﺎﺹ ﻳُﻘﺼﺪ ﺑﻪ ﺗﻌﻠﻴﻢ ﻋﺎﻡ‬
‫"ﻗﻞ ﷲ ﺍﻟﺸﻔﺎﻋﺔ ﲨﻴﻌﹰﺎ"‪.‬‬
‫ﻭﰲ ﺧﻄﺎﺏ ﻟﻠﻤﺴﻠﻤﲔ ﳛﺼﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﳋﺎﻟﻖ ﻭﺣﺪﻩ‪ :‬ﲟﺎ ﺃﻧﻪ ﺍﳋﺎﻟﻖ ﻓﻬﻮ ﺍﻟـﺪﻳ‪‬ﺎﻥ ﻭﺣـﺪﻩ ﻭﻫـﻮ‬
‫ﺍﻟﺸﻔﻴﻊ ﻭﺣﺪﻩ‪" :‬ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ ﰒ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ :‬ﻣﺎﻟﻜﻢ ﻣﻦ ﺩﻭﻧﻪ‬
‫ﻭﱄ ﻭﻻ ﺷﻔﻴﻊ‪ ،‬ﺃﻓﻼ ﺗﺬﻛﺮﻭﻥ" )ﺳﺠﺪﺓ‪ .(٤‬ﻫﻨﺎ ﻳﻘﺼﺪ ﺍﻟﺸﻔﺎﻋﺔ ﺑﻜ ﹼﻞ ﻣﻌﺎﻧﻴﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪" :‬ﻣﺎ ﻟﻜﻢ ﺇﺫ ﺟﺎﻭﺯﰎ‬
‫ﺭﺿﻰ ﺍﷲ ﺃﺣﺪ ﻳﻨﺼﺮﻛﻢ ﺃﻭ ﻳﺸﻔﻊ ﻟﻜﻢ‪ .‬ﺃﻭ ﻣﺎ ﻟﻜﻢ ﺳﻮﺍﻩ ﻭﱄ ﻭﻻ ﺷﻔﻴﻊ‪ ،‬ﺑـﻞ ﻫـﻮ ﺍﻟـﺬﻱ ﻳﺘـﻮﻟﹼﻰ ﻣﺼـﺎﳊﻜﻢ‬
‫ﱄ ﻭﻻ ﻧﺎﺻﺮ" )ﺍﻟﺒﻴﻀﺎﻭﻱ(‪.‬‬
‫ﻭﻳﻨﺼﺮﻛﻢ‪ ...‬ﻓﺈﺫﺍ ﺧﺬﻟﻜﻢ ﱂ ﻳﺒ َﻖ ﻟﻜﻢ ﻭ ﹼ‬
‫‪ -(٢‬ﺍﻟﻘﺮﺁﻥ ﻳﻨﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻦ ﺍﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻟﻠﺒﺸﺮ ﺃﻭ ﻷﻣﺘﻬﻢ‪:‬‬
‫ﻓﺎﻟﺮﺳﻞ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻳُﺴﺄﻟﻮﻥ ﻣﺜﻞ ﺗﺎﺑﻌﻴﻬﻢ ﺍﷲ ﺍﻟﺮﺳﻞ ﻋﻦ ﺗﺒﻠﻴﻎ ﻭﺣﻲ ﺍﷲ‪ ،‬ﻭﺃﳑﻬﻢ ﻋﻦ ﺍﻟﺒﻼﻍ ﺍﻟﻮﺍﺻﻞ ﺇﻟـﻴﻬﻢ‪:‬‬
‫ﺺ ﻋﻠﻴﻬﻢ ﺑﻌﻠﻢ ﻭﻣﺎ ﻛﻨﺎ ﻏﺎﺋﺒﲔ‪ .‬ﻭﺍﻟﻮﺯﻥ ﻳﻮﻣﺌ ٍﺬ ﺍﳊـﻖ‪ .‬ﻓﻤـﻦ‬
‫"ﻓﻠﻨﺴﺄﻟ ‪‬ﻦ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻟﻨﺴﺄﻟ ‪‬ﻦ ﺍﳌﺮﺳﻠﲔ‪ :‬ﻓﻠﻨﻘ ‪‬‬
‫ﺛﻘﻠﺖ ﻣﻮﺍﺯﻳﻨﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ‪ ،‬ﻭﻣﻦ ﺧﻔﺖ ﻣﻮﺍﺯﻳﻨﻪ ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺧﺴﺮﻭﺍ ﺃﻧﻔﺴﻬﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﻳﻈﻠﻤـﻮﻥ"‬
‫)ﺃﻋﺮﺍﻑ‪ .(٨-٥‬ﻓﺎﻟﺮﺳﻞ ﻳﺪﺍﻧﻮﻥ ﻣﺜﻞ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻋﻠﻴﻬﻢ ﳏﺎﺳﺒﺔ‪ ،‬ﻭﳍﻢ ﻣﻴﺰﺍﻥ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﻛﻤﺎ ﻋﻠﻰ ﻏﲑﻫﻢ ﺍﻟﻘﻀﺎﺀ ﺍﳊـﻖ‪:‬‬
‫"ﻣﻦ ﺛﻘﻠﺖ‬

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‫ﻣﻮﺍﺯﻳﻨﻪ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﳌﻔﻠﺤﻮﻥ‪ ،‬ﻭﻣﻦ ﺧﻔﺖ ﻣﻮﺍﺯﻳﻨﻪ ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺧﺴﺮﻭﺍ ﺃﻧﻔﺴﻬﻢ" ﻫﺬﻩ ﺍﻟﺪﻳﻨﻮﻧﺔ ﳍـﻢ ﻭﻟﻠﻤـﺆﻣﻨﲔ‬
‫ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ‪.‬‬
‫ﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺮﺳﻞ ﺑﺎﶈﺎﺳﺒﺔ ﻋﻠﻰ ﺭﺳﺎﻟﺘﻬﻢ ﰲ ﺻﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪" :‬ﻳﻮﻡ ﳚﻤﻊ ﺍﷲ ﺍﻟﺮﺳﻞ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻣﺎﺫﺍ ﺃﺟﺒﺘﻢ؟‬ ‫ﻭﳜ ‪‬‬
‫‪ -‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻋﻠﻢ ﻟﻨﺎ‪ ،‬ﺇﻧﻚ ﺃﻧﺖ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ" )‪ .(١١٢‬ﻓﺎﻟﺮﺳﻞ ﳛﺎﺳﺒﻮﻥ ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻳﻔﺰﻋﻮﻥ ﻣﻦ ﻫﻮﻝ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻣﺜﻞ ﻏﲑﻫﻢ‪ ،‬ﻭﻟﺸﺪ‪‬ﺓ ﻓﺰﻋﻬﻢ ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﺟﻮﺍﺏ ﺃﻣﺘﻬﻢ ﳍﻢ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻻ ﻋﻠﻢ ﻟﻨﺎ! ‪ .‬ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﻣﻌﻘﹼﺒﹰﺎ‪" :‬ﻓﻴـﺎ‬
‫ﻟﺸﺪ‪‬ﺓ ﻳﻮﻡ ﺗﺬﻫﻞ ﻓﻴﻪ ﻋﻘﻮﻝ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺗﻨﻤﺤﻲ ﻋﻘﻮﳍﻢ ﻣﻦ ﺷﺪ‪‬ﺓ ﺍﳍﻴﺒﺔ" )ﺃﺣﻴﺎﺀ‪ .(٤٤٠ :٤‬ﻓﺎﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ ﲟـﺎ ﺃﻬﻧـﻢ‬
‫ﻣﺴﺆﻭﻟﻮﻥ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺧﺎﺿﻌﻮﻥ ﳊﻜﻢ ﺍﳊﻖ ﻓﻴﻬﻢ‪ ،‬ﻓﻬﻢ ﲝﺎﺟﺔ ﺇﱃ ﺷﻔﺎﻋﺔ ﺍﷲ ﻗﺒﻞ ﺃﻥ ﻳﺸﻔﻌﻮﺍ ﰲ ﻏﲑﻫﻢ‪.‬‬
‫ﻼ ﺭﺍﺋﻌﹰﺎ ﻋﻠﻰ ﺣﺎﺟﺘﻪ ﺇﱃ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻳﻮﻡ‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻳﻌﻄﻴﻨﺎ ﰲ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ‪ ،‬ﺟ ‪‬ﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣﺜ ﹰ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ...‬ﺍﻟﺬﻱ ﺧﻠﻘﲏ ﻓﻬﻮ ﻳﺪﻳﻦ‪ ...‬ﻭﺍﻟﺬﻱ ﳝﺘﲏ ﰒ ﳛﻴﻴﲏ‪ .‬ﻭﺍﻟﺬﻱ ﺃﻃﻤﻊ ﺃﻥ ﻳﻐﻔﺮ ﱄ ﺧﻄﻴـﺌﱵ ﻳـﻮﻡ‬ ‫ﺍﻟﺪﻳﻦ‪" :‬ﺭ ‪‬‬
‫ﺏ ﻭﺍﺟﻌﻠﲏ ﻣﻦ ﻭﺭﺛﺔ ﺟﻨﺔ ﺍﻟﻨﻌﻴﻢ‪ ...‬ﻭﻻ ﲢﺰﻧ‪‬ﻲ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ‪ :‬ﻳﻮﻡ ﻻ ﻳﻨﻔﻊ ﻣﺎﻝ ﻭﻻ ﺑﻨـﻮﻥ‪ ...‬ﻭﺍﻃﻤـﻊ ﺃﻥ‬
‫ﺍﻟﺪﻳﻦ‪ ...‬ﺭ ِ‬
‫ﻳﻌﻔﺮ ﱄ ﺧﻄﻴﺌﱵ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" )‪ .(٩٠-٧٧‬ﻓﻤﻦ ﻛﺎﻥ ﲝﺎﺟ ٍﺔ ﺇﱃ ﺷﻔﺎﻋﺔ ﻭﻣﻐﻔﺮﺓ‪ ،‬ﻣﺜﻞ ﺟ ‪‬ﺪ ﺍﻟﺪﻳﻦ ﺍﳊﻨﻴﻒ‪ ،‬ﻻ ﻳﻘﺪﺭ ﺃﻥ‬
‫ﻳﺸﻔﻊ ﰲ ﻏﲑﻩ‪ .‬ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻳﻨﻄﺒﻖ ﲝﺠﺔ ﺃﻭﱃ ﻋﻠﻰ ﺧﻠﻔﺎﺋﻪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﺣﱴ ﻋﻠﻰ ﺍﻟـﻨﱯ‬
‫ﺍﻟﻌﺮﰊ "ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ"‪.‬‬
‫ﻻ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﶈﻤّﺪ ﺷﻔﺎﻋﺔ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺃﺳﻮ ﹰﺓ ﺑﺴﺎﺋﺮ ﺍﻟﺮﺳﻞ‪:‬‬
‫ﺍﻟﻨﱯ ﳏﻤ‪‬ﺪ‪ ،‬ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﺜﻞ ﻏﲑﻩ ﻣﻦ ﺍﶈﺎﺳﺒﺔ‪ ،‬ﻭﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ ﺭﲪﺔ ﺍﷲ‪ :‬ﳛﻀـﺮ ﺍﷲ ﺍﻷﻣـﻢ ﻭﺭﺳـﻠﻬﻢ‬
‫ﻟﻠﺤﺴﺎﺏ‪ :‬ﻳﻮﻡ ﳛﺸﺮﻫﻢ‪ ...‬ﻭﻟﻜﻞ ﺃﻣﺔ ﺭﺳﻮﻝ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀ ﺭﺳﻮﳍﻢ ﻗﻀﻲ ﺑﻴﻨﻬﻢ ﺑﺎﻟﻘﺴﻂ‪ ،‬ﻭﻫﻢ ﻻ ﻳﻈﻠﻤﻮﻥ ‪ .‬ﻭﻳﻘﻮﻟﻮﻥ‪:‬‬
‫ﻣﱴ ﻫﺬﻩ ﺍﻟﻮﻋﺪ ﺇﻥ ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ؟ ‪ -‬ﻗﻞ ﻻ ﺃﻣﻠﻚ ﻟﻨﻔﺴﻲ ﺿﺮﹰﺍ ﻭﻻ ﻧﻔﻌﺎﹰ‪ ،‬ﺇ ﹼﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ‪ ...‬ﻭﻳﺴـﺘﻨﺒﺆﻭﻧﻚ‪ :‬ﺃﺣـ ‪‬ﻖ‬
‫ﻫﻮ؟‪ ...‬ﻗﻞ ﺇﻱ ﻭﺭﰊ ﺇﻧﻪ ﳊ ‪‬ﻖ ﻭﻣﺎ ﺃﻧﺘﻢ ﲟﻌﺠﺰﻳﻦ" )ﻳﻮﻧﺲ‪ .(٥٥-٤٥‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪" :‬ﻗﻞ‪ :‬ﻻ ﺃﻣﻠﻚ ﻟﻨﻔﺴﻲ ﺿﺮﹰﺍ ﻭﻻ‬
‫ﻧﻔﻌﹰﺎ ﻓﻜﻴﻒ ﺃﻣﻠﻚ ﻟﻜﻢ‪ ،‬ﻓﺎﺳﺘﻌﺠﻞ ﰲ ﺟﻠﺐ ﺍﻟﻌﺬﺍﺏ ﻟﻜﻢ‪ ،‬ﺇ ﹼﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﺃﻣﻠﻜﻪ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﻣـﻦ ﺫﻟـﻚ‬
‫ﻛﺎﺋﻦ"‪ .‬ﻻ ﻳﻌﺮﻑ ﺍﻟﻨﱯ‬

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‫ﳏﻤﺪ ﻣﱴ ﻳﻜﻮﻥ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺇﻥ ﺃﻗﺴﻢ ﺃﻧﻪ ﳊﻖ‪ ،‬ﻭﻻ ﳝﻠﻚ ﻟﻨﻔﺴﻪ ﻣﻨﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻜﻴﻒ ﳝﻠﻚ ﻟﻐﲑﻩ؟!‪.‬‬
‫ﻭﳏﻤﺪ ﻣﺜﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻗﺪ ﻳُﺨﻄﺊ ﻭﺗﻌﻮﺯﻩ‪ ،‬ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺭﲪﺔ ﺍﷲ ﻭﺷﻔﺎﻋﺘﻪ "ﻓﻴﻄﻤﻊ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ﺧﻄﻴﺌﺘـﻪ‬
‫ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪ .‬ﻗﺒﻞ ﺑﻌﺜﻪ ﻛﺎﻧﺖ ﻟﻪ ﺃﻭﺯﺍﺭ ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ )ﺷﺮﺡ‪ ،(٣١‬ﻭﰲ ﺃﻳﺎﻡ ﺭﺳﺎﻟﺘﻪ ﺳﺒﻘﺖ ﻟـﻪ ﺫﻧـﻮﺏ‪ ،‬ﺗﺒﻌﺘـﻬﺎ‬
‫ﺫﻧﻮﺏ‪" :‬ﺇﳕﺎ ﻓﺘﺤﻨﺎ ﻟﻜﻞ ﻓﺘﺤﹰﺎ ﻣﺒﻴﻨﹰﺎ ﻟﻴﻐﻔﺮ ﻟﻚ ﺍﷲ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧ‪‬ﺮ" )ﻓﺘﺢ‪ .(٢‬ﻭﻗﺪ ﺷﻌﺮ ﳏﻤـﺪ ﲝﺎﺟـﺔ‬
‫ﺩﺍﺋﻤﹰﺎ ﺇﱃ ﺍﻻﺳﺘﻐﻔﺎﺭ‪" :‬ﻭﺍﺻﱪ ﺇﻥ ﻭﻋﺪ ﺍﷲ ﺣ ‪‬ﻖ‪ :‬ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ" )ﻏﺎﻓﺮ‪ .(٥٥‬ﻭﻳﺆﻣﺮ ﻣﺮﺍﺭﹰﺍ ﻭﺗﻜـﺮﺍﺭﹰﺍ ﺑﺎﻻﺳـﺘﻐﻔﺎﺭ‪:‬‬
‫"ﻭﺍﺳﺘﻐﻔﺮ ﺍﷲ ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻏﻔﻮﺭﹰﺍ ﺭﺣﻴﻤﹰﺎ" )ﻧﺴﺎﺀ‪ .(١٠٦‬ﻃﻠﺐ ﺍﻟﻐﻔﺮﺍﻥ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻟﺪﻯ ﺍﷲ ﺣﺎﺟﺔ ﻣﻠﺤ‪‬ﺔ ﻓﻴﻪ ﻛﻤـﺎ ﰲ‬
‫ﻱ ﻭﻗﻊ ﻓﻴﻪ ﳏﻤﺪ ﻛﻤﺎ ﻭﻗﻊ‬
‫ﺳﺎﺋﺮ ﺍﳌﺆﻣﻨﲔ‪" :‬ﻭﺍﺳﺘﻐﻔﺮ ﻟﺬﻧﺒﻚ ﻟﻠﻤﺆﻣﻨﲔ ﻭﻟﻠﻤﺆﻣﻨﺎﺕ‪) ،‬ﳏﻤﺪ‪ .(١٩‬ﻓﺎﳋﻄﻴﺌﺔ ﻣﺮﺽ ﺑﺸﺮ ‪‬‬
‫ﻓﻴﻪ ﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪.‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﻳﻨﺴﺐ ﺍﳋﻄﻴﺌﺔ ﺇﱃ ﻛ ﹼﻞ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺇﱃ ﺁﺩﻡ )ﺑﻘﺮﺓ‪ ،٣‬ﻃﻪ‪ ،١٢١‬ﺃﻋﺮﺍﻑ‪ (٢٢‬ﻭﺇﱃ ﻧﻮﺡ )ﻧﻮﺡ‪ (٢٨‬ﻭﺇﱃ‬
‫ﺇﺑﺮﺍﻫﻴﻢ )ﺃﻧﻌﺎﻡ‪ ،٧٦‬ﺑﻘﺮﺓ ‪ ،٢٦‬ﺃﻧﺒﻴﺎﺀ‪ (٦٤‬ﻭﺇﱃ ﻣﻮﺳﻰ )ﻗﺼﺺ‪ ،١٦‬ﺷﻌﺮﺍﺀ‪ ،١٩‬ﺃﻋـﺮﺍﻑ‪ (١٤٩‬ﻭﺇﱃ ﺩﺍﻭﺩ )ﺹ‪(٢٤‬‬
‫ﻭﺇﱃ ﺳﻠﻴﻤﺎﻥ )ﺹ‪ .(٤٠-٢٩‬ﻭﻛﻠﹼﻬﻢ ﻣﺜﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻭﳏﻤﺪ ﲝﺎﺟ ٍﺔ ﺇﱃ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻳﻘﻮﻟﻮﻥ ﻣﻊ ﺇﺑﺮﺍﻫﻴﻢ‪" :‬ﺭﺑ‪‬ﻨﺎ‬
‫ﻱ ﻭﻟﻠﻤﺆﻣﻨﲔ ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﳊﺴﺎﺏ" )ﺇﺑﺮﺍﻫﻴﻢ‪.(٤١‬‬
‫ﺍﻏﻔﺮ ﱄ ﻭﻟﻮﺍﻟﺪ ‪‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻛﺎﻥ ﳏﻤﺪ ﻳﺘﻮﺏ ﻋﻠﻰ ﻣﺎ ﻓﺮﻁ ﻣﻨﻪ ﰲ ﺭﺳﺎﻟﺘﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻹﳝـﺎﻥ ﻭﺍﻹﺳـﻼﻡ‪:‬‬
‫"ﺍﻟﻠﻬ ‪‬ﻢ ﺇﻟﻴﻚ ﺃﺳﻠﻤﺖ ﻭﺑﻚ ﺁﻣﻨﺖ ﻭﻋﻠﻴﻚ ﺗﻮﻛﹼﻠﺖ ﻭﺇﻟﻴﻚ ﺃﻧﺒﺖ ﻭﺑﻚ ﺧﺎﺻﻤﺖ ﻭﺇﻟﻴﻚ ﺣﺎﻛﻤﺖ‪ :‬ﻓـﺎﻏﻔﺮ ﱄ ﻣـﺎ‬
‫ﻗﺪ‪‬ﻣﺖ ﻭﻣﺎ ﺃﺧ‪‬ﺮﺕ‪ ،‬ﻭﺃﺳﺮﺭﺕ ﻭﺃﻋﻠﻨﺖ‪ ،‬ﺃﻧﺖ ﺇﳍﻲ ﻻ ﺇﻟﻪ ﱄ ﻏﲑﻙ" )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ .(١٨٦ :٤‬ﻣﻦ ﻛﺎﻥ ﲝﺎﺟـ ٍﺔ‬
‫ﺇﱃ ﺍﻟﻐﻔﺮﺍﻥ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻻ ﻳﺸﻔﻊ ﰲ ﻏﲑﻩ‪.‬‬
‫ﻭﰲ ﺁﺧﺮ ﺍﻟﺒﺨﺎﺭﻱ‪" :‬ﻗﺎﻝ ﺃﻡ ﺍﻟﻌﻼﺀ‪ ،‬ﺍﻣﺮﺃﺓ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﳌﺎ ﻣﺎﺕ ﻋﺜﻤﺎﻥ ﺑﻦ ﻓﻄﻌﻮﻥ‪ :‬ﻟﻘﺪ ﺃﻛﺮﻣﻚ ﺍﷲ! ﻓﻘـﺎﻝ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺹ‪ .‬ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﺃﻥ ﺍﷲ ﺃﻛﺮﻣﻪ؟ ﻓﻘﻠﺖ ﺑﺄﰊ ﺃﻧﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻤﻦ ﻳﻜﺮﻣﻪ ﺍﷲ؟ ﻓﻘﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﺹ‪.‬‬
‫ﺃﻣﺎ ﻫﻮ ﻓﻮﺍﷲ ﻟﻘﺪ ﺟﺎﺀﻩ ﺍﻟﻴﻘﲔ ﻭﺍﷲ ﺇﱐ ﻷﺭﺟﻮ ﻟﻪ ﺍﳋﲑ‪ .‬ﻭﻭﺍﷲ ﻣﺎ ﺃﺩﺭﻱ‪ ،‬ﻭﺃﻧﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻣﺎ ﻳﻔﻌﻞ ﰊ! ﻓﻘﺎﻟﺖ‪ :‬ﻭﺍ ِ‬
‫ﷲ‬
‫ﻻ ﺃﺯﻛﹼﻲ ﺑﻌﺪﻩ ﺃﺣﺪﹰﺍ ﺃﺑﺪﹰﺍ"‪.‬‬

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‫ﻭﻳﻄﻠﺐ ﺍﻟﻐﺰﺍﱄ ﶈﻤ‪‬ﺪ )ﺇﺣﻴﺎﺀ‪" (٤٤٨ :٤‬ﺷﻮﺍﻫﺪ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺧﺒﺎﺭ" ﻓﻼ ﳚﺪ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺳـﻮﻯ‬
‫ﻚ ﺭﺑ‪‬ﻚ ﻓﺘﺮﺿﻰ" )ﺇﺣﻴﺎﺀ‪ .(٤٤٧ :٤‬ﻭﻻ ﺗﺴﺘﻮﻋﺐ ﺍﻵﻳﺔ ﻣﻌﲎ ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﻳﻨﻔﺮﺩ ‪‬ـﺎ ﳏﻤـﺪ‬
‫ﻗﻮﻟﻪ‪" :‬ﻭﻟﺴﻮﻑ ﻳﻌﻄﻴ َ‬
‫ﺩﻭﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ .‬ﻭﳚﺪ ﺍﻟﺸﻮﺍﻫﺪ ﻛﺜﲑ ﹰﺓ ﰲ ﺍﳊﺪﻳﺚ ﻭﻧﺴﺒﺔ ﺍﻟﺸﻔﺎﻋﺔ ﶈﻤ‪‬ﺪ ﺃﻭ ﻟﻐﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻳُﻌﺎﺭﺽ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻛﻠﹼﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻌﺪﻝ ﺍﻟﻮﺣﻴﺪ‪ :‬ﻓﻼ ﻋﱪﺓ ﺑﺎﻷﺣﺎﺩﻳﺚ ﻭﺍﻷﺧﺒﺎﺭ‪ ،‬ﻟﺘﻌﺎﺭﺿﻬﺎ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﻣﻊ ﺗﻨﺎﻗﻀﻬﺎ ﻟﻠﻘﺮﺁﻥ‪.‬‬
‫)‪(١‬‬
‫‪ -(٤‬ﻻ ﻳﺴﺘﺜﲏ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺣ ّﻖ ﺍﻻﺳﺘﺸﻔﺎﻉ ﻟﺪﻯ ﺍﷲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺳﻮﻯ ﺍﳌﻼﺋﻜﺔ‪:‬‬
‫ﻻ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺍﷲ ﻳﺄﺫﻥ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺇ ﹼﻻ ﻟﻠﻤﻼﺋﻜﺔ ﻭﳌﻦ ﺍﺭﺗﻀﻰ ﻟﻪ ﻣﻨﻬﻢ ﺍﻟﺸـﻔﺎﻋﺔ ﰲ ﺧﻠﻘـﻪ‪:‬‬
‫ﺏ ﺍﻟﺴـﻤﺎﻭﺍﺕ‬
‫ﻓﺎﻟﺒﺸﺮ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻻ ﻳﺘﻜﻠﹼﻤﻮﻥ ﲝﻀﺮﺓ ﺍﷲ ﺍﻟﺪﻳﺎﻥ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﹼﻢ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺇ ﹼﻻ ﻣﻦ ﺃﺫﻥ ﻟﻪ ﺍﻟـﺮﲪﻦ‪" :‬ﺭ ‪‬‬
‫ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﺍﻟﺮﲪﻦ‪ ،‬ﻻ ﳝﻠﻜﻮﻥ ﻣﻨﻪ ﺧﻄﺎﺑﹰﺎ‪ .‬ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﻟﺮﻭﺡ ﺻﻔﹰﺎ ﻻ ﻳﺘﻜﻠﹼﻤﻮﻥ ﺇ ﹼﻻ ﻣﻦ ﺇﺫﻥ ﻟﻪ ﺍﻟﺮﲪﻦ ﻭﻗﺎﻝ‬
‫ﺻﻮﺍﺑﹰﺎ" )ﺍﻟﻨﺒﺄ‪.(٣٨-٣٧‬‬
‫ﻭﺍﳌﻼﺋﻜﺔ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻫﻢ ﻭﺍﺳﻄﺔ ﺍﻟﻮﺣﻲ ﺑﲔ ﺍﷲ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻭﺑﲔ ﺍﷲ ﻭﳏﻤﺪ‪ ،‬ﻻ ﻳﺘﻜﻠﹼﻤـﻮﻥ ﲝﻀـﺮﺓ ﺍﷲ ﻭﻻ‬
‫ﻳﺴﺘﺸﻔﻌﻮﻥ ﻷﺣ ٍﺪ ﺇ ﹼﻻ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﻳﺄﺫﻥ ﺍﷲ ﳍﻢ‪ ،‬ﻭﺫﻟﻚ ﻟﺸﺪ‪‬ﺓ ﻫﻮﻝ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ‪ .‬ﺇﻥ‬
‫ﻱ ﻋﻴﻨﻴﻪ ﻣﺌﺔ ﻋﺎﻡ‪ ،‬ﻓﻤﺎ ﻇﻨ‪‬ﻚ ﺑﻨﻔﺴﻚ ﺇﺫﺍ ﺷﺎﻫﺪﺕ ﻣﺜﻞ ﻫﺆﻻﺀ ﺍﳌﻼﺋﻜﺔ ﺃﺭﺳﻠﻮﺍ ﺇﻟﻴﻚ ﻟﻴﺄﺧـﺬﻭﻙ‬
‫ﷲ ﻣﻠﻜﹰﺎ ﻣﺎ ﺑﲔ ﺷﻔﺮ ‪‬‬
‫ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﻌﺮﺽ‪ ،‬ﻭﺗﺮﺍﻫﻢ ﻋﻠﻰ ﻋﻈﻢ ﺃﺷﺨﺎﺻﻬﻢ ﻣﻨﻜﺴﺮﻳﻦ ﻟﺸﺪ‪‬ﺓ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻣﺴﺘﺸﻌﺮﻳﻦ ﳑﺎ ﺑﺪﺍ ﻣﻦ ﻏﻀﺐ ﺍﳉﺒ‪‬ﺎﺭ ﻋﻠﻰ‬
‫ﱯ ﻭﻻ ﺻﺪ‪‬ﻳﻖ ﻭﻻ ﺻﺎﱀ ﺇ ﹼﻻ ﻭﳜﺮ‪‬ﻭﻥ ﻷﺫﻗﺎﻬﻧﻢ ﺧﻮﻓﹰﺎ ﻣﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻫﻢ ﺍﳌﺄﺧﻮﺫﻳﻦ‪:‬‬
‫ﻋﺒﺎﺩﻩ‪ .‬ﻭﻋﻨﺪ ﻧـﺰﻭﳍﻢ ﻻ ﻳﺒﻘﻰ ﻧ ‪‬‬
‫ﻓﻬﺬﺍ ﺣﺎﻝ ﺍﳌﻘﺮ‪‬ﺑﲔ ﻓﻤﺎ ﻇﻨ‪‬ﻚ ﺑﺎﻟﻌﺼﺎﺓ ﺍﺠﻤﻟﺮﻣﲔ؟" )ﺇﺣﻴﺎﺀ‪.(٤٤٠ :٤‬‬
‫ﻓﺎﳌﻼﺋﻜﺔ ﻣﺜﻞ ﻏﲑﻫﻢ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ ﻗﺎﺻﺮﻭﻥ ﺑﺎﻟﻔﻄﺮﺓ ﻋﻦ ﺇﺩﺭﺍﻙ ﻗﻀـﺎﺀ ﺍﷲ‪ ،‬ﻭﳜﺸـﻮﻧﻪ ﻣﺜـﻞ ﻏﲑﻫـﻢ‪:‬‬
‫"ﻭﺧﺸﻌﺖ ﺍﻷﺻﻮﺍﺕ ﻟﻠﺮﲪﻦ‪ ،‬ﻓﻼ ﺗﺴﻤﻊ ﺇ ﹼﻻ ﳘﺴﹰﺎ‪.‬‬

‫‪ - 1‬ﻗﺒﻮﻝ ﺍﻟﻘﺮﺁﻥ ﻣﺒﺪﺃ ﺍﻟﺸﻔﺎﻋﺔ ﻳﻘﻮﻝ ﲟﺎ ﻳﻘﻮﻟﻪ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﺍﺳﺘﺸﻔﺎﻉ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﻳﺴﻠﹼﻢ ﲟﺎ ﻛﺎﻥ ﻳﻘﻮﻟﻪ ﺍﳌﺸﺮﻛﻮﻥ ﺍﻟﻌﺮﺏ "ﻣﺎ ﻧﻌﺒﺪﻫﻢ‬
‫ﺇ ﹼﻻ ﻟﻴﻘﺮ‪‬ﺑﻮﻧﺎ ﺇﱃ ﺍﷲ ﺯﻟﻔﻰ" )ﺯﻣﺮ(‪.‬‬

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‫ﻳﻮﻣﺌ ٍﺬ ﻻ ﺗﻨﻔﻊ ﺍﻟﺸﻔﺎﻋﺔ ﺇ ﹼﻻ ﳑﻦ ﺃﺫﻥ ﻟﻪ ﺍﻟﺮﲪﻦ ﻭﺭﺿﻲ ﻟﻪ ﻗﻮ ﹰﻻ‪ .‬ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﻪ ﻋﻠﻤﹰﺎ‪.‬‬
‫ﻭﻋﻨﺖ ﺍﻟﻮﺟﻮﻩ ﻟﻠﺤ ‪‬ﻲ ﺍﻟﻘﻴﻮﻡ" )ﻃﻪ‪.(١١١-١٠٨‬‬
‫ﻭﺑﻌﺪ ﺇﺫﻥ ﺭﺑ‪‬ﻬﻢ ﻻ ﻳﺸﻔﻌﻮﻥ ﺇ ﹼﻻ ﳌﻦ ﺍﺭﺗﻀﻰ‪ ،‬ﻷﻧ‪‬ﻬﻢ ﻋﺒﺎ ‪‬ﺩ ﻣﺜﻞ ﻏﲑﻫﻢ ﻗﺎﺻﺮﻭﻥ‪ ،‬ﻣﻦ ﺧﺸـﻴﺔ ﺍﷲ ﻣﺸـﻔﻘﻮﻥ‪:‬‬
‫"ﻭﻗﺎﻟﻮﺍ ﺍﺗ‪‬ﺨﺬ ﺍﻟﺮﲪﻦ ﻭﻟﺪﹰﺍ )ﻣﻦ ﺍﳌﻼﺋﻜﺔ!( ﺳﺒﺤﺎﻧﻪ! ﺑﻞ ﻋﺒﺎﺩ ﻣﻜﺮﻣﻮﻥ‪ .‬ﻻ ﻳﺴﺒﻘﻮﻧﻪ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻭﻫﻢ ﺑـﺄﻣﺮﻩ ﻳﻌﻤﻠـﻮﻥ‪.‬‬
‫ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ ﺧﻠﻔﻬﻢ‪ .‬ﻭﻻ ﻳﺸﻔﻌﻮﻥ ﺇ ﹼﻻ ﳌﻦ ﺍﺭﺗﻀﻰ‪ ،‬ﻭﻫﻢ ﻣﻦ ﺧﺸﻴ ٍﺔ ﻣﺸﻔﻘﻮﻥ" )ﺃﻧﺒﻴﺎﺀ‪ .(٢٨-٢٦‬ﻭﻫـﺬﺍ‬
‫ﻳﻌﻄﹼﻞ ﻣﻌﲎ ﺍﻟﺸﻔﺎﻋﺔ ﻛﻤﺎ ﺗﺘﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺬﻫﻦ‪.‬‬
‫ﻭﺍﻟﻘﻀﻴﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﻀﻴﺔ ﻋﻔﻮ ﻻ ﻗﻀﻴﺔ ﺷﻔﺎﻋﺔ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪" :‬ﻳﻮﻡ ﺣﺴﺎﺏ ﺍﳋﻼﺋﻖ‪ ،‬ﻫﻮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‪،‬‬
‫ﻳﺪﻳﻨﻬﻢ ﺑﺄﻋﻤﺎﳍﻢ ﺇﻥ ﺧﲑﹰﺍ ﻓﺨﲑﹰﺍ‪ ،‬ﻭﺇﻥ ﺷﺮﹰﺍ ﻓﺸ ‪‬ﺮﹰﺍ ﺇ ﹼﻻ ﻣﻦ ﻋﻔﺎ ﻋﻨﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﻻ ﻟﻪ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ" )ﺃﻋﺮﺍﻑ‪.(٥٤‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳌﻼﺋﻜﻴﺔ ﺍﺳﺘﻐﻔﺎﺭ ﻟﻌﻔﻮ ﺍﷲ ﺃﻛﺜﺮ ﳑﺎ ﻫﻲ ﺷﻔﺎﻋﺔ ﺃﻱ ﺟﺎﻩ ﻭﺩﺍﻟﺔ ﻋﻠﻰ ﺍﷲ‪ .‬ﺇﻬﻧﺎ ﺭﲪﺔ ﻣـﻦ ﺍﷲ‪،‬‬
‫ﻻ ﺍﺳﺘﺤﻘﺎﻕ ﻣﻦ ﳐﻠﻮﻕ ﻭﻟﻮ ﻛﺎﻥ ﻣﻼﻛﹰﺎ "ﺗﻜﺎﺩ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻳﺘﻔﻄﹼﺮﻥ ﻣﻦ ﻓﻮﻗﻬﻦ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﻳﺴﺒ‪‬ﺤﻮﻥ ﲝﻤـﺪ ﺭﺑ‪‬ﻬـﻢ‪،‬‬
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‫ﻭﻳﺴﺘﻐﻔﺮﻭﻥ ﳌﻦ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺇ ﹼﻻ ﺃﻥ ﺍﷲ ﻫﻮ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ‪ ...‬ﻳﺪﺧﻞ ﻣﻦ ﻳﺸﺎﺀ ﰲ ﺭﲪﺘﻪ‪ ،‬ﻭﺍﻟﻈﹼﺎﳌﻮﻥ ﻣﺎ ﳍﻢ ﻣـﻦ ﻭ ﹼ‬
‫ﻭﻻ ﻧﺼﲑ‪ .‬ﺃﻡ ﺍﺗ‪‬ﺨﺬﻭﺍ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ! ﻓﺎﷲ ﻫﻮ ﺍﻟﻮﱄ‪ ،‬ﻭﻫﻮ ﻳُﺤﻴﻲ ﺍﳌﻮﺗﻰ! ﻭﻫﻮ ﻋﻠﻰ ﻛ ﹼﻞ ﺷﻲﺀ ﻗﺪﻳﺮ"‪) .‬ﺷـﻮﺭﻯ‪-٥‬‬
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‫ﻭﻫﺬﻩ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳌﻼﺋﻜﻴﺔ ﺍﶈﺪﻭﺩﺓ ﻣﻘﺮﻭﻧﺔ ﺑﺸﻬﺎﺩ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻜ ﹼﻞ ﺑﺸﺮ ﻟﻪ ﺣﻔﻴﻆ ﻣﻨﻬﻢ‪:‬‬
‫ﺲ ﻣﻌﻬﺎ ﺳﺎﺋﻖ ﻭﺷﻬﻴﺪ" )ﻕ‪ (٢١-٢٠‬ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺮﻳﻨﹰﺎ‬ ‫"ﻭﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ‪ ،‬ﺫﻟﻚ ﻳﻮﻡ ﺍﻟﻮﻋﻴﺪ ﻭﺟﺎﺀﺕ ﻛ ﹼﻞ ﻧﻔ ٍ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻠﻈﺎﳌﲔ ﻟﺬﻛﺮﻫﻢ ﰲ ﺍﻟﻌﺬﺍﺏ ﻣﻌﻪ ﻳﺸﺘﺮﻛﻮﻥ"‪) .‬ﺯﺧﺮﻑ‪.(٣٩-٢٦‬‬
‫ﻭﻟﻜﻦ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳊﻘﹼﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ ﺍﳊﻘﹼﺔ ﷲ ﻭﺣﺪﻩ‪" :‬ﻭﺍﳌﻼﺋﻜﺔ ﻳﺸﻬﺪﻭﻥ ﻭﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﹰﺍ" )ﻧﺴﺎﺀ‪(١٦٥‬؛ ﻭ‬
‫"ﻗﻞ ﷲ ﺍﻟﺸﻔﺎﻋﺔ ﲨﻴﻌﹰﺎ" )ﺯﻣﺮ‪ .(٤٤‬ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻻ ﻛﻼﻡ ﻟﻨ ‪‬‬
‫ﱯ ﺃﻭ ﻣﻼﻙ ﻭﻻ ﺷﻔﺎﻋﺔ‪" :‬ﻳﻮﻡ ﻫﻢ ﺑﺎﺭﺯﻭﻥ‪ ،‬ﻻ ﳜﻔﻰ ﻋﻠـﻰ‬
‫ﺲ ﲟﺎ ﻛﺴﺒﺖ‪ :‬ﻻ ﻇﻠﻢ ﺍﻟﻴﻮﻡ! ﺇﻥ ﺍﷲ ﺳﺮﻳﻊ‬
‫ﺍﷲ ﻣﻨﻬﻢ ﺷﻲﺀ‪ .‬ﳌﻦ ﺍﳌﻠﻚ ﺍﻟﻴﻮﻡ؟ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬ‪‬ﺎﺭ‪ ...‬ﺍﻟﻴﻮﻡ ﲡﺰﻯ ﻛ ﹼﻞ ﻧﻔ ٍ‬
‫ﺍﳊﺴﺎﺏ‪ ...‬ﻣﺎ ﻟﻠﻈﺎﳌﲔ‬

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‫ﻣﻦ ﲪﻴﻢ ﻭﻻ ﺷﻔﻴﻊ ﻳُﻄﺎﻉ" )ﻏﺎﻓﺮ‪.(١٨-١٥‬‬

‫ﺺ ﺍﳌﺴﻴﺢ ﻭﺣﺪﻩ ﺑﲔ ﺍﻟﺮﺳﻞ ﺑﺎﻟﺸﻔﺎﻋﺔ‪:‬‬
‫‪ -(٥‬ﻭﺍﻟﻘﺮﺁﻥ ﳜ ّ‬
‫ﻳﻌﻄﻲ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺴﻴﺢ ﺻﻔﺘﲔ‪ ،‬ﺃﲨﻊ ﺍﳌﻔﺴ‪‬ﺮﻭﻥ ﺃﻬﻧﻤﺎ ﺗﻌﻨﻴﺎﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪" :‬ﺇﻥ ﺍﷲ ﻳُﺒﺸ‪‬ـﺮﻙ )ﻣـﺮﱘ(‬
‫ﺑﻜﻠﻤ ٍﺔ ﻣﻨﻪ ﺍﲰﻪ ﺍﳌﺴﻴﺢ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ‪ :‬ﻭﺟﻴﻬﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻦ ﺍﳌﻘﺮ‪‬ﺑﲔ‪) ".‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.(٤٥‬‬
‫ﺃﲨﻊ ﺍﳌﻔﺴ‪‬ﺮﻭﻥ ﺃﻥ ﻭﺟﺎﻫﺔ ﺍﻵﺧﺮﺓ ﻫﻲ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪" :‬ﺍﻟﻮﺟﺎﻫﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻭﰲ ﺍﻵﺧﺮﺓ ﻫﻲ‬
‫ﺍﻟﺸﻔﺎﻋﺔ"‪ .‬ﻗﺎﻝ ﺍﳉﻼﻻﻥ‪" :‬ﻭﺟﻴﻬﹰﺎ ﺃﻱ ﺫﺍ ﺟﺎﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻨﺒﻮ‪‬ﺓ ﻭﰲ ﺍﻵﺧﺮﺓ ﺑﺎﻟﺸﻔﺎﻋﺔ ﻭﺍﻟـﺪﺭﺟﺎﺕ ﺍﻟﻌﻠـﻰ"‪ .‬ﻗـﺎﻝ‬
‫ﺍﻟﺰﳐﺸﺮﻱ‪" :‬ﺍﻟﻮﺟﺎﻫﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻭﺍﻟﺘﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﰲ ﺍﻵﺧﺮﺓ ﺍﻟﺸﻔﺎﻋﺔ ﻭﻋﻠ ‪‬ﻮ ﺍﻟﺪﺭﺟـﺔ ﰲ ﺍﳉﻨـﺔ"‪ .‬ﻗـﺎﻝ‬
‫ﺍﻟﺮﺍﺯﻱ‪" :‬ﺍﻟﻮﺟﺎﻫﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺍﻟﻨﺒﻮ‪‬ﺓ ﺃﻭ ﺍﺳﺘﺠﺎﺑﺔ ﺩﻋﺎﺋﻪ ﺃﻭ ﺑﺮﺍﺀﺗﻪ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﰲ ﺍﻵﺧﺮﺓ ﺑﺎﻟﺸﻔﺎﻋﺔ ﺃﻭ ﻋﻠ ‪‬ﻮ ﺩﺭﺟﺘﻪ‬
‫ﻭﻣﻨـﺰﻟﺘﻪ ﺃﻭ ﻛﺜﺮﺓ ﺛﻮﺍﺑﻪ"‪.‬‬
‫ﻭﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻭﺻﻒ ﺍﳌﺴﻴﺢ ﺑﺄﻧﻪ ﻣﻦ "ﺍﳌﻘﺮ‪‬ﺑﲔ "ﺗﻨـﺰﻳﻠﻪ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﲤﺜﻴـﻞ ﻟﺸـﻔﺎﻋﺘﻪ ﻛﻤـﺎ‬
‫ﻱ ﻭﺍﻟﺒﻴﻀﺎﻭﻱ‪" :‬ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﻋﻠ ‪‬ﻮ ﺩﺭﺟﺘﻪ ﰲ ﺍﳉﻨ‪‬ﺔ‪ ،‬ﺃﻭ ﺭﻓﻌﻪ ﺇﱃ‬
‫ﻳﺴﺘﻐﻔﺮﻭﻥ ﻫﻢ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ )ﻏﺎﻓﺮ‪ .(٨-٧‬ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮ ‪‬‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺻﺤﺒﺔ ﺍﳌﻼﺋﻜﺔ"‪ .‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ‪" :‬ﺟﻌﻞ ﺫﻟﻚ ﻛﺎﳌﺪﻳﺢ ﺍﻟﻌﻈﻴﻢ ﻟﻠﻤﻼﺋﻜﺔ ﻓﺄﳊﻘﹼﻪ ﲟﺜﻞ ﻣﻨـﺰﻟﺘﻬﻢ"‪ .‬ﻭﺫﻟـﻚ‬
‫ﻛﻤﺎ ﺷﺒ‪‬ﻪ ﺣﺎﻟﻪ ﲝﺎﳍﻢ ﰲ ﻗﻮﻟﻪ‪" :‬ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﳌﺴﻴﺢ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﹰﺍ ﷲ‪ ،‬ﻭﻻ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺮ‪‬ﺑﻮﻥ" )ﻧﺴﺎﺀ‪ .(١٧١‬ﻓﻔـﻲ‬
‫ﻗﻮﻟﻪ‪" :‬ﻭﻣﻦ ﺍﳌﻘﺮ‪‬ﺑﲔ" ﺭﻓﻊ ﺍﳌﺴﻴﺢ ﺇﱃ ﻣﻨـﺰﻟﺔ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺸﻔﺎﻋﺔ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻗـﺎﻝ ﺍﻟﻄـﱪﻱ‪:‬‬
‫"ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﻭﻣﻦ ﺍﳌﻘﺮ‪‬ﺑﲔ ‪ -‬ﻓﺈﻧﻪ ﻳﻌﲏ ﺃﻧﻪ ﳑﻦ ﻳﻘﺮ‪‬ﺑﻪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴُﺴﻜﻨﻪ ﰲ ﺟﻮﺍﺭﻩ ﻭﻳﺪﻧﻴﻪ ﻣﻨﻪ ﻛﻤﺎ ﺣﺪ‪‬ﺛﻮﻧﺎ ﻋـﻦ‬
‫ﻗﺘﺎﺩﺓ ﻭﻋﻦ ﺍﻟﺮﺑﻴﻊ‪ :‬ﻣﻦ ﺍﳌﻘﺮ‪‬ﺑﲔ ﻋﻨﺪ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ"‪ .‬ﻓﺎﻟﻘﺮﰉ ﻣﻦ ﺍﷲ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﻭﰲ ﺍﻟﺴﻤﺎﺀ ﺩﻟﻴﻞ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﷲ ﻭﻣﻘﺎﻡ‬
‫ﺷﻔﺎﻋﺔ ﻭﺍﺳﺘﻐﻔﺎﺭ ﻟﻠﻤﺨﻠﻮﻗﲔ‪.‬‬
‫ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺻﻔﺔ ﺛﺎﻟﺜﺔ ﻟﻠﻤﺴﻴﺢ ﺗﻠﻤﺢ ﺇﱃ ﺷﻔﺎﻋﺘﻪ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪" :‬ﻭﺇﻧﻪ ﻟﹶﻌﹶﻠ ‪‬ﻢ ‪ -‬ﹶﻟ ِﻌ ﹾﻠ ‪‬ﻢ ‪ -‬ﻟﻠﺴﺎﻋﺔ ﻓﻼ ﲤﺘـ ُﺮﻥﹼ ‪‬ـﺎ‬
‫ﻭﺍﺗﺒﻌﻮ ِﻥ‪ :‬ﻫﺬﺍ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ" )ﺯﺧﺮﻑ‪ .(٦١‬ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ‪" :‬ﻭﺇﻧﻪ ﻟ ِﻌﻠﹾﻢ ﻟﻠﺴﺎﻋﺔ ﺃﻱ ﺷﺮﻁ ﻣﻦ ﺃﺷﺮﺍﻃﻬﺎ ﻳُﻌﻠﻢ ‪‬ـﺎ‬
‫ﻓﺴﻤﻲ ﺍﻟﺸﺮﻁ ﻋﻠﻤﹰﺎ ﳊﺼﻮﻝ ﺍﻟﻌﻠﻢ ﺑﻪ"‪ .‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ "ﹶﻟﻌَﻠ ‪‬ﻢ" ﻭﻫﻮ‬

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‫ﺍﻟﻌﻼﻣﺔ‪ .‬ﻗﺎﻝ ﺍﳉﻼﻻﻥ‪" :‬ﻭﺇﻧﻪ‪ ،‬ﻋﻴﺴﻰ‪ ،‬ﹶﻟ ِﻌﻠﹾﻢ ﻟﻠﺴﺎﻋﺔ ﺗُﻌﻠﻢ ﺑﻨـﺰﻭﻟﻪ"‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪" :‬ﻭﺇﻥ ﻋﻴﺴﻰ ﻟ ِﻌﻠﹾﻢ ﻟﻠﺴﺎﻋﺔ ﻷﻥ‬
‫ﺣﺪﻭﺛﻪ ﻭﻧـﺰﻭﻟﻪ ﺇﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﻳﻌﻠﻢ ﺑﻪ ﺩﻧﻮ‪‬ﻫﺎ‪ ،‬ﻭﻗﺮﺉ ﹶﻟ َﻌﻠﹶﻢ ﺃﻱ ﻋﻼﻣﺔ"‪ .‬ﻭﺍﻟﻘﻮﻻﻥ ﻳﺘﻘﺎﺭﺑﺎﻥ‪ :‬ﻓﺎﳌﺴﻴﺢ ﺑﻈﻬﻮﺭﻩ ﺛﺎﻧﻴ ﹰﺔ‬
‫ﰲ ﺁﺧﺮ ﺍﻟﺪﻧﻴﺎ ﻋﻼﻣﺔ ﻋﻠﻰ ﺩﻧ ‪‬ﻮ ﺍﻟﺴﺎﻋﺔ ﻭ ِﻋﻠﹾﻢ ﺃﻱ ﻣﻌﺮﻓﺔ ﳍﺎ ﺑﻈﻬﻮﺭﻩ ﻭﺗﻌﻠﻴﻤﻪ‪ .‬ﻭﺍﳌﺴﻴﺢ ﻭﺣﺪﻩ ﺑﲔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳـﻠﲔ‬
‫ﻳﺴﻨﺪ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﳒﻴﻞ ﺭﺳﺎﻟﺔ ﻭﻧﺒﻮ‪‬ﺓ ﰲ ﺳﺎﻋﺔ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺇﺷﺎﺭﹲﺓ ﺇﱃ ﺩﻭﺭ ﺍﻟﺸﻔﺎﻋﺔ‪ .‬ﻭﰲ‬
‫ﺫﻟﻚ ﺻﺪﻯ ﻻﻋﺘﻘﺎﺩ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻦ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺛﺎﻧﻴ ﹰﺔ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺷﻔﺎﻋﺘﻪ ﰲ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣﻘﺎﻟﺔ ﺍﻹﳒﻴﻞ ﻭﺍﳊﻮﺍﺭﻳﲔ‪:‬‬
‫"ﻛﺬﻟﻚ ﺍﳌﺴﻴﺢ ﺳﻴﻈﻬﺮ ﺛﺎﻧﻴﺔﹰ‪ ،‬ﻻ ﻟﻴﻜﻔﹼﺮ ﺍﳋﻄﻴﺌﺔ‪ ،‬ﺑﻞ ﳋﻼﺹ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻈﺮﻭﻧﻪ" )ﻋﺐ‪.(٢٨ :٩‬‬
‫ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻴﺰﺓ ﺭﺍﺑﻌﺔ ﻟﻠﻤﺴﻴﺢ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ :‬ﺑﻴﻨﻤﺎ ﲨﻴﻌﻬﻢ ﻣﺎﺗﻮﺍ‪ ،‬ﻭﻳﻨﺘﻈﺮﻭﻥ ﻳﻮﻡ ﻳﺒﻌﺜـﻮﻥ‪،‬‬
‫ﺍﳌﺴﻴﺢ ﻭﺣﺪﻩ ‪ -‬ﻣﺎﺕ ﺃﻡ ﱂ ﳝﺖ ‪ -‬ﺭﻓﻌﻪ ﺍﷲ ﺇﻟﻴﻪ ﺣﻴﹰﺎ‪" :‬ﻭﻣﺎ ﻗﺘﻠﻮﻩ ﻳﻘﻴﻨﺎﹰ‪ ،‬ﺑﻞ ﺭﻓﻌﻪ ﺍﷲ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﷲ ﻋﺰﻳﺰﹰﺍ ﺣﻜﻴﻤﹰﺎ"‬
‫)ﻧﺴﺎﺀ‪ .(١٥٧‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪" :‬ﺭ ‪‬ﺩ ﻭﺇﻧﻜﺎﺭ ﻟﻘﺘﻠﻪ‪ ،‬ﻭﺇﺛﺒﺎﺕ ﻟﺮﻓﻌﻪ"‪ .‬ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ‪" :‬ﻭﺭﻓﻊ ﻋﻴﺴـﻰ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ﺇﱃ‬
‫ﱄ‪ .‬ﻭﺩ ﹼﻝ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥ ﺭﻓﻌـﻪ‬‫ﻚ ﻭﺭﺍﻓﻌﻚ ﺇ ﹼ‬
‫ﺍﻟﺴﻤﺎﺀ ﺛﺎﺑﺖ ‪‬ﺬﻩ ﺍﻵﻳﺔ‪ .‬ﻭﻧﻈﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﻮﻟﻪ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺇﱐ ﻣﺘﻮﻓﹼﻴ َ‬
‫ﺇﻟﻴﻪ ﺃﻋﻈﻢ ﰲ ﺑﺎﺏ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺍﳉﻨﺔ ﻭﻣﻦ ﻛ ﹼﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻠﹼﺬﺍﺕ ﺍﳉﺴﻤﺎﻧﻴﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻔﺘﺢ ﻋﻠﻴﻚ ﺑـﺎﺏ ﻣﻌﺮﻓـﺔ‬
‫ﺍﻟﺴﻌﺎﺩﺍﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ"‪ .‬ﻭﰲ ﺭﻓﻊ ﺍﳌﺴﻴﺢ ﺣﻴﹰﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻭﺍﻡ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﻟﺴﻤﺎﺀ‪ :‬ﻓﺎﳌﺴﻴﺢ ﺣ ‪‬ﻲ ﰲ ﺍﻟﺴﻤﺎﺀ‪،‬‬
‫ﻭﺭﺳﺎﻟﺘﻪ ﺣﻴﺔ ﻣﻌﻪ ﻷﻬﻧﺎ ﻣﻦ ﺷﺨﺼﻴ‪‬ﺘﻪ‪ ،‬ﻭﻛﻤﺎ ﻛﺎﻧﺖ ﺭﺳﺎﻟﺘﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻨﺒﻮ‪‬ﺓ‪ ،‬ﻓﻬﻲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﰲ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﺸـﻔﺎﻋﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺼﺪ‪‬ﻕ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻝ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳﻘﺮﻥ ﺭﻓﻊ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﺸﻔﺎﻋﺔ ﰲ ﺍﳌﺨﻠـﻮﻗﲔ‪" :‬ﺇﻥ ﺍﳌﺴـﻴﺢ ﱂ‬
‫ﺱ ﺻﻨﻌﺘﻬﺎ ﺍﻷﻳﺪﻱ ﺭﻣﻮﺯ ﻟﻠﺤﻘﻴﻘﺔ ﺑﻞ ﺩﺧﻞ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺑﻌﻴﻨﻬﺎ ﻟﻴﺘﺮﺍﺀﻯ ﺍﻵﻥ ﺃﻣﺎﻡ ﺍﷲ ﻣﻦ ﺃﺟﻠﻨﺎ‪ ...‬ﻓﺈﻧﻪ‬
‫ﻳﺪﺧﻞ ﺇﱃ ﺃﻗﺪﺍ ٍ‬
‫ﺑﻌﺪ ﺃﻥ ﻗﺮﺏ ﻋﻦ ﺍﳋﻄﺎﻳﺎ ﺫﺑﻴﺤﺔ ﻭﺍﺣﺪﺓ ﺟﻠﺲ ﻋﻦ ﳝﲔ ﺍﷲ ﺇﱃ ﺍﻷﺑﺪ‪ :‬ﻓﻤﻦ ﰒ ﻳﻘﺪﺭ ﺃﻥ ﳜﻠﹼﺺ ﻋﻠﻰ ﺍﻟـﺪﻭﺍﻡ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺘﻘﺮ‪‬ﺑﻮﻥ ﺑﻪ ﺇﱃ ﺍﷲ‪ ،‬ﺇﺫ ﻫﻮ ﺣ ‪‬ﻲ ﻛ ﹼﻞ ﺣﲔ ﻟﻴﺸﻔﻊ ﻓﻴﻬﻢ" )ﻋﺐ‪٢٥ :٧‬ﻭ‪.(٢٥ :٩‬‬

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‫ﻭﺩﻭﺭ ﺍﻟﺸﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﺴﻴﺢ ‪ -‬ﺑﻌﺪ ﺍﻹﳒﻴﻞ ‪ -‬ﻻ ﻳﺬﻛﺮﻩ ﶈﻤ‪‬ﺪ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﺳـﻜﺖ‬
‫ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﺳﺘﺪﺭﻛﻪ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﺍﻹﺳﻼﻣﻲ‪.‬‬

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‫ﻳﺬﻛﺮ ﺍﻟﻐﺰﺍﱄ ﰲ )ﺇﺣﻴﺎﺋﻪ()‪ (١‬ﺍﻟﺸﻔﺎﻋﺔ ﺍﻟﻌﻈﻤﻰ ﶈﻤﺪ ﺑﺄﺣﺎﺩﻳﺚ ﲣﺘﻠﻒ ﻋﻦ ﻣﻮﻗﻒ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻭﻗـﺎﻝ ﺹ‪ .‬ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﻨﺖ ﺇﻣﺎﻡ ﺍﻟﻨﺒﻴﲔ ﻭﺧﻄﻴﺒﻬﻢ‪ ،‬ﻭﺻﺎﺣﺐ ﺷﻔﺎﻋﺘﻬﻢ ﻣﻦ ﻏﲑ ﻓﺨﺮ!‪ ...‬ﻭﻗﺎﻝ ﺹ‪ .‬ﻟﻮﺍﺀ ﳊﻤﺪ ﻳﻮﻣﺌـ ٍﺬ‬
‫ﻱ ﺭﰊ ﻋ ‪‬ﺰ ﻭﺟ ﹼﻞ ﻓﺎﻛﺴﻰ ﺣﻠﹼﺔ ﻣﻦ ﺣﻠﻞ‬
‫ﺑﻴﺪﻱ‪ ،‬ﻭﺃﻥ ﺃﻛﺮﻡ ﻭﻟﺪ ﺁﺩﻡ ﻋﻠﻰ ﺭﰊ ﻭﻻ ﻓﺨﺮ!‪ ...‬ﻭﻗﺎﻝ ﺹ‪ .‬ﺇﱐ ﺃﻗﻮﻡ ﺑﲔ ﻳﺪ ‪‬‬
‫ﺍﳉﻨﺔ ﰒ ﺃﻗﻮﻡ ﻋﻦ ﳝﲔ ﺍﻟﻌﺮﺵ‪ ،‬ﻟﻴﺲ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺍﳋﻼﺋﻖ ﻳﻘﻮﻡ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﻏﲑﻱ"‪ .‬ﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﺬﺍ ﺷﻲﺀ‪.‬‬
‫ﻭﳝﻴ‪‬ﺰﻩ ﺍﷲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟﻨﺒﻴﲔ‪" :‬ﻭﻗﺎﻝ ﺹ‪ .‬ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺍﷲ ﻭﻫﻮ ﻛﺬﻟﻚ‪ .‬ﻭﻣﻮﺳـﻰ‬
‫ﳒﻲ ﺍﷲ ﻭﻫﻮ ﻛﺬﻟﻚ‪ .‬ﻭﻋﻴﺴﻰ ﺭﻭﺡ ﺍﷲ ﻭﻛﻠﻤﺘﻪ ﻭﻫﻮ ﻛﺬﻟﻚ‪ .‬ﻭﺁﺩﻡ ﺍﺻﻄﻔﺎﻩ ﺍﷲ ﻭﻫﻮ ﻛﺬﻟﻚ‪ .‬ﺇ ﹼﻻ ﻭﺃﻧﺎ ﺣﺒﻴـﺐ ﺍﷲ‬
‫ﻭﻻ ﻓﺨﺮ‪ .‬ﻭﺃﻧﺎ ﺣﺎﻣﻞ ﻟﻮﺍﺀ ﺍﳊﻤﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻓﺨﺮ‪ .‬ﻭﺃﻧﺎ ﺃﻭﻝ ﺷﺎﻓﻊ ﻭﺃﺩﻝ ﻣﺸﻔﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻓﺨﺮ‪ .‬ﻭﺃﻧـﺎ ﺃﻭﻝ‬
‫ﻣﻦ ﳛﻮﻙ ﺣﻠﻖ ﺍﳉﻨﺔ ﻓﻴﻔﺘﺢ ﺍﷲ ﱄ ﻓﺄﺩﺧﻠﻬﺎ ﻭﻣﻌﻲ ﻓﻘﺮﺍﺀ ﺍﳌﺆﻣﻨﲔ ﻭﻻ ﻓﺨﺮ‪ .‬ﻭﺃﻧﺎ ﺃﻛﺮﻡ ﺍﻷﻭ‪‬ﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻭﻻ ﻓﺨﺮ"‪.‬‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﻳﺸﻔﻊ ﳏﻤﺪ ﰲ ﺃﻣ‪‬ﺘﻪ ﲨﻴﻌﻬﻢ ﺣﱴ ﺍﻟﺬﻳﻦ ﻧـﺰﻟﻮﺍ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻳُﻘﺎﻝ ﻟﻪ ﻳﻮﻡ ﺍﻟـﺪﻳﻦ‪" :‬ﻳـﺎ‬
‫ﳏﻤﺪ ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﺗﻌﻂ‪ ،‬ﻭﺍﺷﻔﻊ ﺗﺸﻔﻊ‪ ،‬ﻓﺄﺭﻓﻊ ﺭﺃﺳﻲ ﻓﺄﻗﻮﻝ‪ :‬ﺃﻣﱵ! ﺃﻣﱵ! ﻓﻴﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ ﺃﺩﺧﻞ ﻣﻦ ﺃﻣ‪‬ﺘـﻚ ﻣـﻦ ﻻ‬
‫ﺣﺴﺎﺏ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻷﳝﻦ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ‪ ،‬ﻭﻫﻢ ﺷﺮﻛﺎﺀ ﺍﻟﻨﺎﺱ ﻓﻴﻤﺎ ﺳﻮﻯ ﺫﻟﻚ ﻣﻦ ﺍﻷﺑﻮﺍﺏ‪ ...‬ﺣﱴ ﺃﻥ ﻣﺎﻟﻜﹰﺎ‬
‫ﺧﺎﺯﻥ ﺍﻟﻨﺎﺭ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﳏﻤﺪ ﻣﺎ ﺗﺮﻛﺖ ﺍﻟﻨﺎﺭ ﻟﻐﻀﺐ ﺭﺑ‪‬ﻚ ﰲ ﺃﻣﺘﻚ ﻣﻦ ﺑﻘﻴﺔ" ‪ -‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻳﻌﻤﻞ ﺧﲑﹰﺍ ﳚـﺰ ﺑـﻪ‬
‫ﻭﻣﻦ ﻳﻌﻤﻞ ﺷﺮﹰﺍ ﳚﺰ ﺑﻪ‪.‬‬
‫ﻭﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻨﻮﻧﺔ ‪‬ﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻠﻰ ﳏﻤﺪ ﰲ ﺃﻣ‪‬ﺘﻪ ﻓﻘﺪ ﻧﻘﻞ ﺍﳊﺪﻳﺚ ﻋﻨﻪ‪" :‬ﻣﻦ ﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇ ﹼﻻ ﺍﷲ‬
‫ﻭﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺭ"! ﻭﺃﻳﻀﹰﺎ‪" :‬ﺃﻣ‪‬ﱵ ﺃﻣﺔ ﻣﺮﺣﻮﻣﺔ ﻻ ﻋﺬﺍﺏ ﻋﻠﻴﻬﺎ ﰲ ﺍﻵﺧﺮﺓ"!‪ .‬ﻭﻣﻦ ﺣ ‪‬ﻖ ﻋﻠﻴﻪ‬
‫ﺍﳍﻼﻙ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻳﺴﺘﺒﺪﻝ ﺑﻪ ﺍﷲ ﻣﻦ ﻏﲑ ﺃﻣﺔ‪" :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺹ‪ .‬ﻳﺘﺠﻠﹼﻰ ﺍﷲ ﻟﻨﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺿﺎﺣﻜﹰﺎ ﻓﻴﻘﻮﻝ‪ :‬ﺃﺑﺸﺮﻭﺍ ﻣﻌﺸﺮ ﺍﳌﺴﻠﻤﲔ ﻓﺈﻥ ﻟﻴﺲ ﻣﻨﻜﻢ ﺃﺣ ‪‬ﺪ ﺇ ﹼﻻ ﻭﻗﺪ ﺟﻌﻠﺖ ﻣﻜﺎﻧﻪ ﰲ ﺍﻟﻨﺎﺭ ﻳﻬﻮﺩﻳـﹰﺎ ﺃﻭ ﻧﺼـﺮﺍﻧﻴﹰﺎ‪.‬‬
‫ﻭﻫﻮ ﻣُﺴﻠﹼﻢ ﺑﻪ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻣﻮﺳﻰ‪" :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺩﻓﻊ ﺍﷲ ﺇﱃ ﻛ ﹼﻞ ﻣﺴﻠﻢ ﻳﻬﻮﺩﻳﹰﺎ ﺃﻭ ﻧﺼﺮﺍﻧﻴﹰﺎ ﻓﻴﻘﻮﻝ‪ :‬ﻫـﺬﺍ‬
‫ﻓﺪﺍﺅﻙ ﻣﻦ‬

‫‪ - 1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ ‪.٤٥٠-٤٤٨‬‬

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‫ﺍﻟﻨﺎﺭ" )ﺇﺣﻴﺎﺀ‪ - (٤٦٤ :٤‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﺷﻲﺀ‪.‬‬

‫ﻭﺷﻔﺎﻋﺔ ﳏﻤﺪ ﰲ ﺍﳌﺴﻠﻤﲔ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﲤﺘ ‪‬ﺪ ﺇﱃ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼ‪‬ﺎﳊﲔ ﰲ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪" :‬ﺍﻋﻠﻢ ﺃﻧـﻪ‬
‫ﺇﺫﺍ ﺣ ‪‬ﻖ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﻃﻮﺍﺋﻒ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﻔﻀﻠﻪ ﻳﻘﺒﻞ ﻓﻴﻬﻢ ﺷﻔﺎﻋﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼـﺪّﻳﻘﲔ‪ ،‬ﺑـﻞ‬
‫ﺷﻔﺎﻋﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ؛ ﻭﻛﻞ ﻣﻦ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺟﺎﻩ ﻭﺣﺴﻦ ﻣﻌﺎﻣﻠﺔ‪ ،‬ﻓﺈﻥ ﻟـﻪ ﺷـﻔﺎﻋﺔ ﰲ ﺃﻫﻠـﻪ ﻭﻗﺮﺍﺑﺘـﻪ‬
‫ﻭﺃﺻﺪﻗﺎﺋﻪ" )ﺇﺣﻴﺎﺀ‪ (١)(٤٤٧ :٤‬ﻭﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﺷﻲﺀ‪.‬‬
‫ﻓﺎﻟﺸﻔﺎﻋﺔ ﺍﻟﱵ ﻳﻨﻜﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﳏﻤﺪ ﻳﺬﻛﺮﻫﺎ ﺍﳊﺪﻳﺚ ﳍﻢ ﰲ ﺃﺣﺎﺩﻳـﺚ ﻣﺘﻔﺎﻭﺗـﺔ‬
‫ﻣﺘﻌﺎﺭﺿﺔ‪.‬‬
‫ﻭﺃﻗﺼﻰ ﻣﺎ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻨﺘﺞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﺃﻥ ﳏﻤﺪﹰﺍ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻟﻪ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻣﻴﺰﺓ ﺍﻟﻘـﺮﰉ‬
‫ﻣﻦ ﺍﷲ ﻭﺍﻟﺸﻔﺎﻋﺔ ﰲ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻛﻤﺎ ﻳﻌﺘﺮﻑ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﺑﺬﻟﻚ ﻟﻠﻤﺴﻴﺢ‪ .‬ﻭﺑﻜﻠﻤﺔ‪ :‬ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﰲ ﺍﳊـﺪﻳﺚ‬
‫ﻋﺒﺪ ﻣﺸﻔﻊ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺃﻣﺎ ﺻﻔﺔ ﺍﻟﺪﻳﺎﻥ‪ ،‬ﻓﻬﻲ ﺻﻔﺔ ﺇﳍﻴﺔ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﻳُﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﲔ‪ .‬ﻫﻲ ﺻـﻔﺔ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ)‪ . (٢‬ﺇﻳﺎ َﻙ ﻧﻌﺒﺪ‬
‫"ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﻬ‪‬ﺎﺭ" ﺍﻟﱵ ‪‬ﺎ ﻧﺘﻌﺒ‪‬ﺪ ﻟﻪ ﻧﺼﻠﹼﻲ ﺇﻟﻴﻪ‪" :‬ﺍﳊﻤﺪ ﷲ ﺭ ‪‬‬
‫ﻭﺇﻳﺎﻙ ﻧﺴﺘﻌﲔ‪ :‬ﺇﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ"‪) .‬ﺍﻟﻔﺎﲢﺔ(‪ .‬ﻗﺎﻝ ﺍﻟﻄﱪﻱ‪" :‬ﷲ ﺍﳌﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺧﺎﻟﺼﹰﺎ ﺩﻭﻥ ﲨﻴـﻊ ﺧﻠﻘـﻪ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻠﻮﻛﹰﺎ ﺟﺒﺎﺑﺮﺓ ﻳﻨﺎﺯﻋﻮﻧﻪ ﺍﳌﻠﻚ‪ ،‬ﻭﻳﺪﺍﻓﻌﻮﻧﻪ ﺑﺎﻟﻜﱪﻳﺎﺀ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﳉﱪﻳﺔ )ﺍﳉـﱪﻭﺕ(‬
‫ﻳﻘﻬﺮ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩ ﻣﻦ ﺃﻣ ٍﺮ ﻭﻬﻧﻲ"‪) .‬ﻃﱪﻱ‪.(١٤٩ :١‬‬

‫‪ - 1‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﻨﻘﻀﻪ ﺣﺪﻳﺚ ﺁﺧﺮ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺪﻳﻦ "ﻛﻠﹼﻢ ﺑﻌﻀﻬﻢ ﺑﻌﻀﹰﺎ ﰲ ﻃﻠﺐ ﻣﻦ ﻳﻜﺮﻡ ﻋﻠﻰ ﻣﻮﻻﻩ ﻟﻴﺸﻔﻊ ﰲ ﺣﻘﹼﻬﻢ ﻓﻠﻢ ﻳﺘﻌﻠﹼﻘﻮﺍ ﺑﲏ ﺇ ﹼﻻ ﺩﻓﻌﻬﻢ‬
‫ﻭﻗﺎﻝ‪ :‬ﺩﻋﻮﱐ ﺩﻋﻮﱐ! ﻧﻔﺴﻲ ﻧﻔﺴﻲ! ﺷﻐﻠﲏ ﺃﻣﺮﻱ ﻋﻦ ﺃﻣﺮ ﻏﲑﻱ‪ .‬ﻭﺍﻋﺘﺬﺭ ﻛﻞ ﻭﺍﺣ ٍﺪ ﺑﺸﺪﺓ ﻭﻏﻀﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﻏﻀﺐ ﺍﻟﻴﻮﻡ ﺭﺑﻨﺎ ﻏﻀﺒﹰﺎ ﱂ ﻳﻐﺼﺐ‬
‫ﻗﺒﻠﻪ ﻣﺜﻠﻪ‪ ،‬ﻭﻻ ﻳﻐﻀﺐ ﺑﻌﺪﻩ ﻣﺜﻠﻪ‪ ،‬ﺣﱴ ﻳﺸﻔﻊ ﻧﺒﻴ‪‬ﻨﺎ ﺹ‪ .‬ﳑﻦ ﻳﺆﺫﻥ ﻟﻪ ﻓﻴﻪ‪ .‬ﻷﻬﻧﻢ "ﻻ ﳝﻠﻜﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺇ ﹼﻻ ﻣﻦ ﺃﺫﻥ ﻟﻪ ﺍﻟﺮﲪﻦ ﻭﺭﺿﻲ ﻟﻪ ﻗـﻮ ﹰﻻ"‪) .‬ﺇﺣﻴـﺎﺀ‪:٤‬‬
‫‪.(٤٣٨‬‬
‫‪" - 2‬ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" ﳍﺎ ﻗﺮﺍﺀﺍﺕ ﻣﺘﻌﺪﺩﺓ‪ :‬ﺃﺻﺤﻬﺎ "ﻣﺎﻟﻚ" ﻛﻤﺎ ﻗﺮﺃ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻭﺍﳉﻼﻻﻥ ﻓﻬﻮ ﳝﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻳﺘﺼﺮ‪‬ﻑ ﺑﻪ ﻛﻤﻠﻜﻪ ﺩﻭﻥ ﺳﻮﺍﻩ‪ .‬ﻭ "ﻣﻠﻚ"‬
‫ﺃﻱ ﺍﻟﺴﻴﺪ ﺍﳌﻄﻠﻖ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻌﻔﺮ‪ :‬ﻗﺮﺍﺀﺓ ﻣﻠﻚ ﻣﻌﲎ ﺍﳌﻠﻚ ﺃﻭﱃ ﻷﻥ ﺑﺎﻹﻗﺮﺍﺭ ﻟﻪ ﺑﺎﻻﻧﻔﺮﺍﺩ ﺑﺎﳌﻠﻚ ﺇﳚﺎﺑﹰﺎ ﻻﻧﻔﺮﺍﺩﻩ ﺑﺎﳌﻠﻚ ﻭﻓﻀﻴﻠﺔ ﺯﻳﺎﺩﺓ ﺍﳌﻠﻚ ﻋﻠﻰ ﺍﳌﺎﻟـﻚ ﺇﺫ‬
‫ﻛﺎﻥ ﻣﻌﻠﻮﻣﹰﺎ ﺃﻥ ﻻ ﻣﻠﻚ ﺇ ﹼﻻ ﻭﻫﻮ ﻣﺎﻟﻚ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﺎﻟﻚ ﻻ ﻣﻠﻜﹰﺎ‪ .‬ﻭﻫﻲ ﺗﻌﲏ ﺇﺧﻼﺹ ﺍﳌﻠﻚ ﻟﻪ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" )ﺍﻟﻄﱪﻱ‪ - (١٤٩ :١‬ﻧﺸـﺮ ﺩﺍﺭ ﺍﳌﻌـﺎﺭﻑ‬
‫ﲟﺼﺮ‪.‬‬

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‫ﻣﻮﻗﻒ ﺍﻟﻨﱯ ﳏﻤﺪ ﻭﺍﳌﺴﻴﺢ‬

‫ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‬
‫ﲝﺚ ﺛﺎ ٍﻥ‪:‬‬
‫ﻓﻤﺎﺫﺍ ﻳﻘﻮﻝ ﺍﻹﳒﻴﻞ ﻋﻦ ﻣﻮﻗﻒ ﺍﳌﺴﻴﺢ ﻣﻦ ﻳﻮﻡ ﺍﻟﺪﻳﻦ؟‬
‫ﺷﻬﺎﺩﺓ ﺍﻹﳒﻴﻞ ﺍﳌﺘﻮﺍﺗﺮﺓ ﺃﻥ ﺍﳌﺴﻴﺢ ﻫﻮ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪:‬‬
‫ﰲ ﺁﺧﺮ ﺻﻔﺤﺔ ﻣﻦ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ‪ ،‬ﻗﺒﻞ "ﺭﻓﻌﻪ"‪ ،‬ﻳُﻌﻠﻦ ﺍﻹﳒﻴﻞ ﺫﻟﻚ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻣﻬ‪‬ﺪ ﻟﻪ ﻃﻮﻳﻼﹰ‪ ،‬ﲟﺸﻬ ٍﺪ ﺭﺍﺋﻊ ﻻ‬
‫ﺏ َﻫ ﹶﻜﺬﹶﺍ َﻳﻜﹸـﻮﻥﹸ ﹶﺃﻳ‪‬ﻀـﹰﺎ‬ ‫ﻕ َﻭَﻳ ﹾﻈ َﻬﺮُ ِﺇﻟﹶﻰ ﺍﹾﻟ َﻤﻐَﺎ ِﺭ ِ‬‫ﺨﺮُﺝُ ِﻣ َﻦ ﺍﹾﻟ َﻤﺸَﺎ ِﺭ ِ‬ ‫ﻕ َﻳ ‪‬‬
‫ﻣﺜﻴﻞ ﻟﻪ ﰲ ﻭﺻﻒ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪َ " :‬ﻷﻧﱠ ُﻪ ﹶﻛﻤَﺎ ﹶﺃﻥﱠ ﺍﹾﻟَﺒ ‪‬ﺮ َ‬
‫ﺴﻤَﺎ ِﺀ‪َ .‬ﻭﺣِﻴَﻨﺌِـ ٍﺬ َﺗﻨُـﻮﺡُ‬
‫ﻼ َﻣﺔﹸ ﺍ‪‬ﺑ ِﻦ ﺍ ِﻹ‪‬ﻧﺴَﺎ ِﻥ ﻓِﻲ ﺍﻟ ﱠ‬ ‫َﻣﺠِﻲ ُﺀ ﺍ‪‬ﺑ ِﻦ ﺍ ِﻹ‪‬ﻧﺴَﺎ ِﻥ‪) .‬ﺍﺳﻢ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ(‪َ ....‬ﻭﺣِﻴَﻨِﺌ ٍﺬ َﺗ ﹾﻈ َﻬﺮُ َﻋ ﹶ‬
‫ﺠ ٍﺪ ﹶﻛِﺜ ٍﲑ‪...‬‬ ‫ﺴﻤَﺎ ِﺀ ِﺑﻘﹸ ﱠﻮ ٍﺓ َﻭ َﻣ ‪‬‬
‫ﺏ ﺍﻟ ﱠ‬ ‫ﺼﺮُﻭ ﹶﻥ ﺍ‪‬ﺑ َﻦ ﺍ ِﻹ‪‬ﻧﺴَﺎ ِﻥ ﺁﺗِﻴﹰﺎ َﻋﻠﹶﻰ َﺳﺤَﺎ ِ‬ ‫ﺽ َﻭُﻳ‪‬ﺒ ِ‬
‫َﺟﻤِﻴ ُﻊ ﹶﻗﺒَﺎِﺋ ِﻞ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺕ ِﺇﻟﹶـﻰ‬ ‫ﺴﻤَﺎﻭَﺍ ِ‬ ‫ﺨﺘَﺎﺭِﻳ ِﻪ ِﻣ َﻦ ﺍ َﻷ ‪‬ﺭَﺑ ِﻊ ﺍﻟ ‪‬ﺮﻳَﺎ ِ‬
‫ﺡ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻗﺼَﺎ ِﺀ ﺍﻟ ﱠ‬ ‫ﺠ َﻤﻌُﻮ ﹶﻥ ﻣُ ‪‬‬ ‫ﺕ ﹶﻓَﻴ ‪‬‬‫ﺼ ‪‬ﻮ ِ‬
‫ﻕ َﻋﻈِﻴ ِﻢ ﺍﻟ ﱠ‬ ‫ﻼِﺋ ﹶﻜَﺘﻪُ ِﺑﺒُﻮ ٍ‬
‫"ﹶﻓﻴُ ‪‬ﺮ ِﺳﻞﹸ َﻣ ﹶ‬
‫ﹶﺃ ﹾﻗﺼَﺎِﺋﻬَﺎ‪) ".‬ﻣﱴ‪.(٣١-٢٧ :٧٤‬‬
‫ﺠ ِﺪ ِﻩ‪.‬‬
‫ﺠِﻠﺲُ َﻋﻠﹶﻰ ﹸﻛ ‪‬ﺮ ِﺳﻲ‪َ ‬ﻣ ‪‬‬ ‫ﲔ َﻣ َﻌﻪُ ﹶﻓﺤِﻴَﻨِﺌ ٍﺬ َﻳ ‪‬‬ ‫ﺴ َ‬‫ﻼِﺋ ﹶﻜ ِﺔ ﺍﹾﻟ ِﻘﺪ‪‬ﻳ ِ‬
‫ﺠ ِﺪ ِﻩ َﻭ َﺟﻤِﻴ ُﻊ ﺍﹾﻟ َﻤ ﹶ‬
‫"» َﻭ َﻣﺘَﻰ ﺟَﺎ َﺀ ﺍ‪‬ﺑ ُﻦ ﺍ ِﻹ‪‬ﻧﺴَﺎ ِﻥ ﻓِﻲ َﻣ ‪‬‬
‫ﻑ َﻋ ‪‬ﻦ‬ ‫ﺨﺮَﺍ َ‬
‫ﺠﺪَﺍ ِﺀ ﹶﻓُﻴﻘِﻴ ُﻢ ﺍﹾﻟ ِ‬
‫ﻑ ِﻣ َﻦ ﺍﹾﻟ ِ‬‫ﺨﺮَﺍ َ‬ ‫ﺾ ﹶﻛ َﻤﺎ ُﻳ َﻤﻴ‪ُ ‬ﺰ ﺍﻟﺮﱠﺍﻋِﻲ ﺍﹾﻟ ِ‬ ‫ﻀ ُﻬ ‪‬ﻢ ِﻣ ‪‬ﻦ َﺑ ‪‬ﻌ ٍ‬
‫ﺏ ﹶﻓﻴُ َﻤﻴ‪‬ﺰُ َﺑ ‪‬ﻌ َ‬
‫ﺸﻌُﻮ ِ‬ ‫ﺠَﺘ ِﻤﻊُ ﹶﺃﻣَﺎ َﻣﻪُ َﺟﻤِﻴ ُﻊ ﺍﻟ ﱡ‬
‫َﻭَﻳ ‪‬‬
‫ﺠﺪَﺍ َﺀ َﻋ ِﻦ ﺍﹾﻟَﻴﺴَﺎ ِﺭ‪.‬‬
‫َﻳﻤِﻴِﻨ ِﻪ َﻭﺍﹾﻟ ِ‬
‫ﺲ ﺍﹾﻟﻌَﺎﹶﻟ ِﻢ‪َ .‬ﻷﻧ‪‬ﻲ‬
‫ﺕ ﺍﹾﻟ ُﻤ َﻌﺪﱠ ﹶﻟ ﹸﻜ ‪‬ﻢ ُﻣ ‪‬ﻨ ﹸﺬ َﺗ ﹾﺄﺳِﻴ ِ‬
‫ﹸﺛﻢﱠ َﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟ َﻤِﻠﻚُ ِﻟﱠﻠﺬِﻳ َﻦ َﻋ ‪‬ﻦ َﻳﻤِﻴِﻨ ِﻪ‪َ :‬ﺗﻌَﺎﹶﻟﻮ‪‬ﺍ ﻳَﺎ ُﻣﺒَﺎ َﺭﻛِﻲ ﹶﺃﺑِﻲ ِﺭﺛﹸﻮﺍ ﺍﹾﻟ َﻤﹶﻠﻜﹸﻮ َ‬
‫ﺴ ‪‬ﻮﺗُﻤُﻮﻧِﻲ‪َ .‬ﻣﺮِﻳﻀﹰﺎ ﹶﻓﺰُ ‪‬ﺭﺗُﻤُﻮﻧِﻲ‪.‬‬ ‫ﺖ ﹶﻏﺮِﻳﺒﹰﺎ ﻓﹶﺂ َﻭ‪‬ﻳﺘُﻤُﻮﻧِﻲ‪ .‬ﻋُ ‪‬ﺮﻳَﺎﻧﹰﺎ ﹶﻓ ﹶﻜ َ‬
‫ﺴ ﹶﻘ‪‬ﻴﺘُﻤُﻮﻧِﻲ‪ .‬ﹸﻛ‪‬ﻨ ُ‬ ‫ﺸﺖُ ﹶﻓ َ‬ ‫ﺖ ﹶﻓﹶﺄ ﹾﻃ َﻌ ‪‬ﻤﺘُﻤُﻮﻧِﻲ‪َ .‬ﻋ ِﻄ ‪‬‬ ‫ُﺟ ‪‬ﻌ ُ‬
‫ﺤﺒُﻮﺳﹰﺎ ﹶﻓﹶﺄَﺗ‪‬ﻴﺘُ ‪‬ﻢ ِﺇﹶﻟ ﱠﻲ‪.‬‬ ‫َﻣ ‪‬‬
‫ﺴ ﹶﻘ‪‬ﻴﻨَﺎﻙَ؟ َﻭ َﻣﺘَﻰ َﺭﹶﺃ‪‬ﻳﻨَﺎ َﻙ ﹶﻏﺮِﻳﺒﹰﺎ‬
‫ﺏ َﻣﺘَﻰ َﺭﹶﺃ‪‬ﻳﻨَﺎ َﻙ ﺟَﺎﺋِﻌﹰﺎ ﹶﻓﹶﺄ ﹾﻃ َﻌ ‪‬ﻤﻨَﺎ َﻙ ﹶﺃ ‪‬ﻭ َﻋ ﹾﻄﺸَﺎﻧﹰﺎ ﹶﻓ َ‬
‫ﹶﻓُﻴﺠِﻴُﺒ ُﻪ ﺍ َﻷ‪‬ﺑﺮَﺍ ُﺭ ﺣِﻴَﻨِﺌ ٍﺬ ﻗﹶﺎِﺋِﻠٍﲔ‪ :‬ﻳَﺎ َﺭ ﱡ‬
‫ﺤﺒُﻮﺳﹰﺎ ﹶﻓﹶﺄَﺗ‪‬ﻴﻨَﺎ ِﺇﹶﻟ‪‬ﻴﻚَ؟‬‫ﺴ ‪‬ﻮﻧَﺎﻙَ؟ َﻭ َﻣﺘَﻰ َﺭﹶﺃ‪‬ﻳﻨَﺎ َﻙ َﻣﺮِﻳﻀﹰﺎ ﹶﺃ ‪‬ﻭ َﻣ ‪‬‬
‫ﻓﹶﺂ َﻭ‪‬ﻳﻨَﺎ َﻙ ﹶﺃ ‪‬ﻭ ﻋُ ‪‬ﺮﻳَﺎﻧﹰﺎ ﹶﻓ ﹶﻜ َ‬

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‫ﺤ ﱠﻖ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ِ :‬ﺑﻤَﺎ ﹶﺃﱠﻧ ﹸﻜ ‪‬ﻢ ﹶﻓ َﻌ ﹾﻠُﺘﻤُﻮ ُﻩ ِﺑﹶﺄ َﺣ ِﺪ ِﺇ ‪‬ﺧ َﻮﺗِﻲ َﻫﺆُ ﹶﻻ ِﺀ ﺍ َﻷﺻَﺎ ِﻏ ِﺮ ﹶﻓﺒِﻲ ﹶﻓ َﻌ ﹾﻠُﺘ ‪‬ﻢ‪.‬‬
‫ﺐ ﺍﹾﻟ َﻤِﻠﻚُ َﻭَﻳﻘﹸﻮ ﹸﻝ ﹶﻟﻬُﻢ‪ :‬ﺍﹾﻟ َ‬
‫ﹶﻓُﻴﺠِﻴ ُ‬
‫ﺖ‬
‫ﻼِﺋ ﹶﻜِﺘ ِﻪ َﻷﻧ‪‬ﻲ ُﺟ ‪‬ﻌ ُ‬ ‫ﺲ َﻭ َﻣ ﹶ‬ ‫ﻼ ِﻋﲔُ ِﺇﻟﹶﻰ ﺍﻟﻨﱠﺎ ِﺭ ﺍ َﻷَﺑ ِﺪﱠﻳ ِﺔ ﺍﹾﻟﻤُ َﻌ ﱠﺪ ِﺓ ِﻹ‪‬ﺑﻠِﻴ َ‬‫»ﹸﺛﻢﱠ َﻳﻘﹸﻮ ﹸﻝ ﹶﺃﻳ‪‬ﻀﹰﺎ ِﻟﱠﻠﺬِﻳ َﻦ َﻋ ِﻦ ﺍﹾﻟَﻴﺴَﺎ ِﺭ‪ :‬ﺍ ﹾﺫ َﻫﺒُﻮﺍ َﻋﻨ‪‬ﻲ ﻳَﺎ َﻣ ﹶ‬
‫ﺤﺒُﻮﺳﹰﺎ ﹶﻓﹶﻠ ‪‬ﻢ‬ ‫ﺖ ﹶﻏﺮِﻳﺒﹰﺎ ﹶﻓﹶﻠ ‪‬ﻢ َﺗ ﹾﺄﻭُﻭﻧِﻲ‪ .‬ﻋُ ‪‬ﺮﻳَﺎﻧﹰﺎ ﹶﻓﹶﻠ ‪‬ﻢ َﺗ ﹾﻜﺴُﻮﻧِﻲ‪َ .‬ﻣﺮِﻳﻀﹰﺎ َﻭ َﻣ ‪‬‬ ‫ﺴﻘﹸﻮﻧِﻲ‪ .‬ﹸﻛ‪‬ﻨ ُ‬ ‫ﺸﺖُ ﹶﻓﹶﻠ ‪‬ﻢ َﺗ ‪‬‬ ‫ﹶﻓﹶﻠ ‪‬ﻢ ﺗُ ﹾﻄ ِﻌﻤُﻮﻧِﻲ‪َ .‬ﻋ ِﻄ ‪‬‬
‫ﺏ َﻣﺘَﻰ َﺭﹶﺃ‪‬ﻳﻨَﺎ َﻙ ﺟَﺎﺋِﻌﹰﺎ ﹶﺃ ‪‬ﻭ َﻋ ﹾﻄﺸَﺎﻧﹰﺎ ﹶﺃ ‪‬ﻭ ﹶﻏﺮِﻳﺒﹰﺎ ﹶﺃ ‪‬ﻭ ﻋُ ‪‬ﺮﻳَﺎﻧﹰﺎ ﹶﺃ ‪‬ﻭ َﻣﺮِﻳﻀﹰﺎ ﹶﺃ ‪‬ﻭ‬ ‫َﺗﺰُﻭﺭُﻭﻧِﻲ‪ .‬ﺣِﻴَﻨِﺌ ٍﺬ ُﻳﺠِﻴﺒُﻮَﻧ ُﻪ ُﻫ ‪‬ﻢ ﹶﺃﻳ‪‬ﻀﹰﺎ ﻗﹶﺎِﺋﻠِﲔ‪ :‬ﻳَﺎ َﺭ ﱡ‬
‫ﺤ ﱠﻖ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟ ﹸﻜ ‪‬ﻢ‪ِ :‬ﺑﻤَﺎ ﹶﺃﱠﻧ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻢ َﺗ ﹾﻔ َﻌﻠﹸﻮ ُﻩ ِﺑﹶﺄ َﺣ ِﺪ َﻫﺆُ ﹶﻻ ِﺀ ﺍ َﻷﺻَﺎ ِﻏ ِﺮ ﹶﻓﺒِﻲ ﹶﻟ ‪‬ﻢ َﺗ ﹾﻔ َﻌﻠﹸﻮﺍ‪.‬‬
‫ﻼ‪ :‬ﺍﹾﻟ َ‬
‫ﺨ ِﺪ ‪‬ﻣﻚَ؟ ﹶﻓُﻴﺠِﻴُﺒ ُﻬ ‪‬ﻢ ﻗﹶﺎِﺋ ﹰ‬
‫ﺤﺒُﻮﺳﹰﺎ َﻭﹶﻟ ‪‬ﻢ َﻧ ‪‬‬
‫َﻣ ‪‬‬
‫ﻱ ﻭَﺍ َﻷ‪‬ﺑﺮَﺍﺭُ ِﺇﻟﹶﻰ َﺣﻴَﺎ ٍﺓ ﹶﺃَﺑ ِﺪﱠﻳ ٍﺔ"‪) .‬ﻣﱴ‪.(٤٦-٣١ :٢٥‬‬ ‫ﺏ ﹶﺃَﺑ ِﺪ ﱟ‬ ‫ﹶﻓَﻴ ‪‬ﻤﻀِﻲ َﻫﺆُ ﹶﻻ ِﺀ ِﺇﻟﹶﻰ َﻋﺬﹶﺍ ٍ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﺍﻟﺮﺍﺋﻊ ﻳﻈﻬﺮ ﺍﳌﺴﻴﺢ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" ﻭﻟﻴﺲ ﻓﻘﻂ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﺃﻗﺼـﻰ ﻛﺮﺍﻣﺎﺗـﻪ ﺃﻥ‬
‫ﻳﺸﻔﻊ ﰲ ﺃﻣ‪‬ﺘﻪ‪.‬‬
‫ﺍﳌﺴﻴﺢ ﻫﻮ ﺩﻳ‪‬ﺎﻥ ﺍﻟﻌﺎﱂ ﻛﻠﹼﻪ‪ ،‬ﳚﻲﺀ ﲟﺠﺪﻩ ﺃﻱ ﺑﻜﺜﲑ ﻣﻦ ﺍﺠﻤﻟﺪ ﻭﺍﻟﻘﺪﺭﺓ‪ .‬ﻭﲨﻴﻊ ﺍﳌﻼﺋﻜﺔ ﻣﻌﻪ‪ .‬ﻭﳚﻠﺲ ﻋﻠـﻰ‬
‫ﻋﺮﺵ ﳎﺪﻩ ﻭﲢﺸﺮ ﻟﺪﻳﻪ ﲨﻴﻊ ﺍﻷﻣﻢ‪ .‬ﻭﺗﺸﺎﻫﺪﻩ ﲨﻴﻊ ﻗﺒﺎﺋﻞ ﺍﻷﺭﺽ ﺁﺗﻴﹰﺎ ﻋﻠﻰ ﺳﺤﺎﺏ ﺍﻟﺴ‪‬ﻤﺎﺀ ﰲ ﻛﺜ ٍﲑ ﻣـﻦ ﺍﻟﻘـﺪﺭﺓ‬
‫ﻭﺍﺠﻤﻟﺪ‪ .‬ﻭﻋﻨﺪ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﺗﻨﻮﺡ ﻗﺒﺎﺋﻞ ﺍﻷﺭﺽ ﺍﻟﱵ ﱂ ﺗﺆﻣﻦ ﺑﻪ‪ .‬ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﳌﻠﻚ ﺍﻟﺴﻴ‪‬ﺪ‪ ،‬ﻓﻼ ﻳﺼﻌﻖ ﻣﻦ ﻫـﻮﻝ ﻳـﻮﻡ‬
‫ﺍﻟﺪﻳﻦ ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ ﻭﺍﳌﺮﺳﻠﲔ‪ .‬ﻭﻻ ﻳﺸﻴ‪‬ﺒﻪ ﺫﻛﺮ ﺍﳊﺴﺎﺏ ﻛﻤﺎ ﺷﻴ‪‬ﺐ ﳏﻤﺪﹰﺍ "ﺳﻴ‪‬ﺪ ﺍﳌﺮﺳﻠﲔ" ‪ .‬ﻓﻔﻲ ﻳـﻮﻡ ﺍﻟـﺪ‪‬ﻳﻦ‬
‫ﻳﻈﻬﺮ ﺍﳌﺴﻴﺢ ﺳﻴ‪‬ﺪ ﺍﻟﺒﺸﺮ ﻭﺍﳌﺮﺳﻠﲔ‪ .‬ﻭﻳﻈﻬﺮ ﺳﻴ‪‬ﺪ ﺍﳌﻼﺋﻜﺔ ﺃﻳﻀﹰﺎ ﻳﻌﻤﻠﻮﻥ ﺑﺄﻣﺮﻩ "ﻳُﺮﺳﻞ ﻣﻼﺋﻜﺘﻪ ﻓﻴﺠﻤﻌﻮﻥ ﳐﺘﺎﺭﻳﻪ"‪.‬‬
‫ﳚﻠﺲ ﻋﻠﻰ ﻋﺮﺵ ﳎﺪﻩ‪ ،‬ﻭﻣﻼﺋﻜﺔ ﺍﻟﺴ‪‬ﻤﺎﺀ ﻣﻌﻪ ﻛﺎﳊﺎﺷﻴﺔ ﻟﻪ‪ ،‬ﻭﲢﺸﺮ ﻟﺪﻳﻪ ﲨﻴﻊ ﺍﻷﻣﻢ‪ ،‬ﻭﻳﻘﻒ ﺃﻣﺎﻣﻪ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﻭﺍﻷﻭﻟﻴﺎﺀ ﻛﺎﻟﻌﺒﻴﺪ ﻟﻠﺤﺴﺎﺏ‪ .‬ﺇﺫﺍ ﻛﺎﻥ "ﺳﻴ‪‬ﺪ ﺍﳌﺮﺳﻠﲔ ﻻ ﳝﻠﻚ ﻟﻨﻔﺴﻪ ﻧﻔﻌﹰﺎ ﻭﻻ ﺿ ‪‬ﺮﹰﺍ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪ ،‬ﻓﺎﳌﺴﻴﺢ ﻳﻠﻔـﻆ‬
‫ﻱ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ﺑﺎﳍﻼﻙ ﺍﻷﺑﺪﻱ ﺃﻡ ﺑﺎﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﺍﳊﻜﻢ ﺍﻷﺑﺪ ‪‬‬
‫ﻭﺍﳊﻜﻢ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻳُﺼﺪﺭﻩ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﻌﺎﳌﲔ ﺣﺴﺐ ﻋﻤﻠﻬﻢ ﻣﻊ ﺍﻟﺒﺸﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻴﺢ‪" :‬ﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ‬
‫ﺃﻥ ﻛ ﹼﻞ ﻣﺎ ﺻﻨﻌﺘﻤﻮﻩ ﺇﱃ ﻭﺍﺣ ٍﺪ ﻣﻦ‬

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‫ﱄ ﻗﺪ ﺻﻨﻌﺘﻤﻮﻩ"‪ .‬ﻓﻬﻮ ﻏﺎﻳﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺜﺒﺎﺕ ﻭﺍﻷﻋﻤﺎﻝ‪ ،‬ﻫﻮ ﻫﺪﻑ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ ﺍﻟﺪﻳﻨﻴﺔ‪.‬‬
‫ﺃﺧﻮﰐ ﻓﺈ ﹼ‬
‫ﺍﺧﺘﺼﺮ ﺍﳌﺴﻴﺢ ﰲ ﺗﻌﻠﻴﻤﻪ ﻭﺗﺸﺮﻳﻌﻪ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺰﺑﻮﺭ ﻭﺍﳊﻜﻤﺔ ﰲ ﺷﺮﻳﻌﺔ ﳏﺒ‪‬ﺔ ﺍﷲ ﻭﳏﺒ‪‬ﺔ ﺍﻟﻘﺮﻳـﺐ‪.‬‬
‫ﻭﻳﻈﻬﺮ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺃﻧﻪ ﻫﻮ ﳏﻮﺭ ﳏﺒﺔ ﺍﷲ ﻭﺍﻟﻘﺮﻳﺐ ﻷ ﹼﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺗُﺪﺍﻥ ﻋﻠﻰ ﳏﺒﺔ ﺍﷲ ﻭﳏﺒ‪‬ﺔ ﺍﻟﻘﺮﻳﺐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻴﺢ‪:‬‬
‫ﱄ ﺃﻳﻀﹰﺎ ﱂ ﺗﺼﻨﻌﻮﻩ"‪.‬‬ ‫"ﺍﻟ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ ﺇﻥ ﻛ ﹼﻞ ﻣﺎ ﱂ ﺗﺼﻨﻌﻮﻩ ﺇﱃ ﺃﺣﺪ ﻫﺆﻻﺀ ﺍﻟﺼﻐﺎﺭ ﻓﺈ ﹼ‬
‫ﱄ ﻳﺎ ﻣﺒﺎﺭﻛﻲ ﺃﰊ ﺭﺛﻮﺍ ﺍﳌﻠﻚ ﺍﳌﻌ ‪‬ﺪ ﻟﻜﻢ ﻣﻨﺬ‬
‫ﺃﺧﲑﹰﺍ ﻳﻈﻬﺮ ﺃ ﹼﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﺗُﻘﺎﺱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻴﺢ‪" :‬ﺗﻌﺎﻟﻮﺍ ﺇ ﹼ‬
‫ﻱ ﻳُﻘﺎﺱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻼﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳌﺴﻴﺢ‪" :‬ﺍﺫﻫﺒﻮﺍ ﻋﻨ‪‬ﻲ ﻳﺎ ﻣﻼﻋﲔ ﺇﱃ ﺍﻟﻨﺎﺭ ﺍﻷﺑﺪﻳ‪‬ﺔ"‪.‬‬ ‫ﺇﻧﺸﺎﺀ ﺍﻟﻌﺎﱂ"‪ .‬ﻭﺍﻟﺸﻘﺎﺀ ﺍﻷﺑﺪ ‪‬‬
‫ﻉ ﻟﻴُﺪﺍﻧﻮﺍ‪ .‬ﻭﳏﻤﺪ‬
‫ﻭﻫﻜﺬﺍ ﻓﺎﻟﺒﺸﺮ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ‪ ،‬ﻋﺒﻴ ‪‬ﺪ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﳛﻀﺮﻭﻥ ﰲ ﻫﻮ ٍِﻝ ﻭﺟﺰ ٍ‬
‫"ﺳﻴ‪‬ﺪ ﺍﳌﺮﺳﻠﲔ" ﺃﻗﺼﻰ ﻛﺮﺍﻣﺎﺗﻪ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺃﻥ "ﻳُﺒﻌﺚ ﻣﻘﺎﻣﹰﺎ ﳏﻤﻮﺩﹰﺍ" ﻭﻳﺸﻔﻊ ﺑﺄﻣ‪‬ﺘﻪ ﺇﺫﺍ "ﺇﺫِﻥ ﻟـﻪ ﺍﻟـﺮﲪﻦ ﻭﻗـﺎﻝ‬
‫ﺻﻮﺍﺑﹰﺎ"‪.‬‬
‫ﻓﺤﺴﺐ ﺍﻟﻘﺮﺁﻥ ﳏﻤﺪ ﻋﺒ ‪‬ﺪ ﻳُﺪﺍﻥ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﺧﲑ‪ ،‬ﻣﺜﻞ ﻏﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ .‬ﻭﺣﺴﺐ ﺍﻹﳒﻴﻞ ﻓﺎﳌﺴﻴﺢ‬
‫ﻫﻮ ﺍﻟﺴﻴ‪‬ﺪ ﻳﺪﻳﻦ ﺍﻟﻌﺎﳌﲔ ﻷﻧﻪ ﻣَﻠﻚ ﻳﻮﻡ ﺍﻟﺪ‪‬ﻳﻦ )‪. (١‬‬
‫* * *‬
‫ﺫﺍﻙ ﺍﳌﺸﻬﺪ ﺍﻟﺮ‪‬ﺍﺋﻊ ﻓﺼ‪‬ﻠﻪ ﺍﻹﳒﻴﻞ ﻃﻴﻠﺔ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ‪.‬‬
‫‪ -(١‬ﺍﳌﺴﻴﺢ ﻫﻮ ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺑﺴﺒﺐ ﻭﺣﺪﺓ ﺍﻟﻌﻤﻞ ﻭﺍﳊﻴﺎﺓ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﺍﻵﺏ‪:‬‬
‫ﰲ ﻣﻄﻠﻊ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻳﺼﻨﻊ ﺍﳌﺴﻴﺢ ﰲ ﺃﻭﺭﺷﻠﻴﻢ ﻣﻌﺰ ﹰﺓ ﻋﻈﻴﻤ ﹰﺔ ﺑﺸﻔﺎﺀ ﳐﻠﹼﻊ ﺳﻘﻴ ٍﻢ ﻣﻨﺬ ﲦﺎ ٍﻥ ﻭﺛﻼﺛﲔ ﺳﻨ ﹰﺔ‪ ...‬ﻋﻨـﺪ‬
‫ﺑﺎﺏ ﺍﻟﻐﻨﻢ ﻗﺮﺏ ﺑﺮﻛﺔ ﺑﻴﺰﺍﺗﺎ ﺍﻟﱵ ﳍﺎ‬

‫‪ - 1‬ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﺜﻼﺛﺔ ﻣﺘﻮﺍﺯﻳﺔ‪ :‬ﻣﱴ‪ ،٣١ :٢٥ + ٣١-٢٩ :٢٤‬ﻣﺮﻗﺲ‪ ، ٢٧-٢٤ :١٣‬ﻟﻮﻗﺎ‪ ٣٦+٢٨-٢٥ :٢١‬ﺗﺘ‪‬ﻔﻖ ﻛﻠﹼﻬﺎ ﻋﻠﻰ ﻭﺻﻒ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﻋﻠﻰ‬
‫ﻧﻌﺖ ﺍﳌﺴﻴﺢ "ﲟﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪ .‬ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻭﺣﺪﻩ ﻭﻫﺬﺍ ﺍﻟﻨﻌﺖ ﻭﺣﺪﻩ ﺍﻟﻠﹼﺬﺍﻥ ﻳﻌﻄﻴﺎﻥ ﺍﳌﺴﻴﺢ ﺳﻠﻄﺎﻧﹰﺎ ﺇﳍﻴﹰﺎ ﻳُﻨﺒﺊ ﻋﻦ ﺷﺨﺼﻴ‪‬ﺘﻪ‪ ،‬ﻳﻜﻔﻴﺎﻥ ﻭﺣﺪﳘﺎ ﻟﺘﺼﺪﻳﻖ‬
‫ﻭﲢﻘﻴﻖ ﻛ ﹼﻞ ﺗﺼﺎﺭﻳﺢ ﺇﳒﻴﻞ ﻳﻮﺣﻨﺎ ﻋﻦ ﺍﳌﺴﻴﺢ ﻛﻤﺎ ﺳﺘﺮﺩ‪.‬‬

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‫ﲬﺴﺔ ﺃﺭﻭﻗﺔ ﺣﻴﺚ ﻛﺎﻥ ﻣﻀﻄﺠﻌﹰﺎ ﲨﻬﻮﺭ ﻛﺜﲑ ﻣﻦ ﺍﳌﺮﺿﻰ ﻭﺍﻟﻌﻤﻴﺎﻥ ﻭﺍﻟﻌﺮﺝ ﻭﻳﺎﺑﺴﻲ ﺍﻷﻋﻀﺎﺀ‪ ...‬ﻓﻘﺎﻝ ﻟﻪ ﻳﺴﻮﻉ‪:‬‬
‫ﺶ! ﻭﰲ ﺍﳊﺎﻝ ﺑﺮﺉ ﺍﻟﺮﺟﻞ ﻭﲪﻞ ﻓﺮﺍﺷﻪ ﻭﻃﻔﻖ ﳝﺸﻲ‪ .‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﺳﺒﺘﹰﺎ" )ﻳﻮﺣﻨﺎ‪:٥‬‬
‫ﺍﻬﻧﺾ ﻭﺍﲪﻞ ﻓﺮﺍﺷﻚ ﻭﺍﻣ ِ‬
‫ﺠ ﹰﺔ ﻋﻠﻰ ﺗﻌﻄﻴﻞ ﲰﻌﺔ ﻳﺴﻮﻉ ﻭﻧﻔﻮﺫﻩ‪ .‬ﻓﺄﺟـﺎ‪‬ﻢ "ﺇ ﹼﻥ ﺃﰊ‬ ‫‪ (١٠-١‬ﻓﺎﺗ‪‬ﺨﺬ ﺍﻟﺮﺑ‪‬ﺎﻧﻴﻮﻥ‪ ،‬ﺧﺼﻮﻡ ﻳﺴﻮﻉ‪ ،‬ﻋﻄﻠﺔ ﺍﻟﺴﺒﺖ ﺣ ‪‬‬
‫ﺏ ﺍﻟﺴـﺒﺖ‬ ‫ﺏ ﺍﻟﺴﺒﺖ ﺃﻳﻀﹰﺎ ﻭﻳﻌﻤﻞ ﻓﻴﻪ ﻛﻤـﺎ ﺃ ﹼﻥ ﺍﷲ ﺍﻵﺏ ﺭ ‪‬‬‫ﻳﻌﻤﻞ ﺑﻼ ﺍﻧﻘﻄﺎﻉ‪ ،‬ﻭﺃﻧﺎ ﺃﻳﻀﹰﺎ ﺃﻋﻤﻞ" )‪ .(١٧‬ﻳﺴﻮﻉ ﺭ ‪‬‬
‫ﺃﻳﻀﹰﺎ ﻭﻳﻌﻤﻞ ﻓﻴﻪ )ﻣﱴ‪ .١(٨ :١٢‬ﺗﻄﻮ‪‬ﺭ ﺍﳉﺪﺍﻝ ﻭﺍﳋﺼﺎﻡ‪ ،‬ﻓﻜﺎﻥ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﺗﺼﺮﻳ ٍﺢ ﺗﺆﻳ‪‬ﺪﻩ ﺍﻷﻋﻤﺎﻝ ﺍﻹﳍﻴ‪‬ﺔ ﻹﻳﻀﺎﺡ ﺫﺍﻙ‬
‫ﺍﻻﺩ‪‬ﻋﺎﺀ ﺍﻟﻀﺨﻢ‪ :‬ﻭﺣﺪﺓ ﺍﻟﻌﻤﻞ ﺑﲔ ﺍﷲ ﻭﺍﳌﺴﻴﺢ ﺗﺴﺘﻨﺪ ﺇﱃ ﻭﺣﺪﺓ ﺍﳊﻴﺎﺓ ﺑﻴﻨﻬﻤﺎ‪" :‬ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻵﺏ ﻳﻔﻌﻠﻪ ﺍﻻﺑﻦ ﻛﺬﻟﻚ"‬
‫)‪ (١٩‬ﻳﺸﻬﺪ ﺑﺬﻟﻚ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﰲ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ)‪ (٢‬ﻣﻨﺬ ﻫﺬﻩ ﺍﻟـﺪﻧﻴﺎ "ﻓﻜﻤـﺎ ﺃ ﹼﻥ ﺍﻵﺏ ﻳُﻨـﻬﺾ‬
‫ﺍﻷﻣﻮﺍﺕ ﻭﻳُﺤﻴﻴﻬﻢ‪ ،‬ﻛﺬﻟﻚ ﺍﻻﺑﻦ ﺃﻳﻀﹸﺎ ﻳُﺤﻴﻲ ﻣﻦ ﻳﺸﺎﺀ" )‪ (٢١‬ﻭﻳﻘﺴﻢ ﻋﻠﻰ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪" :‬ﺍﳊ ‪‬ﻖ ﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ‪ :‬ﺇﻬﻧﺎ‬
‫ﺗﺄﰐ ﺍﻟﺴﺎﻋﺔ ‪ -‬ﻭﻫﺎ ﻫﻲ ﺫﻱ ﺣﺎﺿﺮﺓ ‪ -‬ﺍﻟﱵ ﻳﺴﻤﻊ ﻓﻴﻬﺎ ﺍﻷﻣﻮﺍﺕ ﺻﻮﺕ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺴﻤﻌﻮﻥ ﳛﻴـﻮﻥ" )‪(٢٥‬‬
‫ﻳﺆﻳ‪‬ﺪ ﻫﺬﺍ ﺍﻻﺩ‪‬ﻋﺎﺀ ﺍﻟﺬﻱ ﻻ ﺣ ‪‬ﺪ ﻟﻪ ﺇﻗﺎﻣﺔ ﺍﺑﻦ ﺍﻷﺭﻣﻠﺔ ﰲ ﻧﺎﺋﲔ )ﻟﻮﻗﺎ‪ (١٧-١١ :٧‬ﻭﺇﺣﻴﺎﺀ ﺍﺑﻨﺔ ﻳـﺎﺋﲑ ﺭﺋـﻴﺲ ﳎﻤـﻊ‬
‫ﻛﻔﺮﻧﺎﺣﻮﻡ )ﻣﺮﻗﺲ‪ (٢١ :٥‬ﻭﺇﻗﺎﻣﺔ ﻟﻌﺎﺯﺭ ﻣﻦ ﺍﻟﻘﱪ ﺑﻌﺪ ﺃﺭﺑﻌﺔ ﺃﻳﺎﻡ ﻣﻦ ﻣﻮﺗﻪ ﰲ ﺑﻴﺖ ﻋﻨﻴﺎ ﻗﺮﺏ ﺃﻭﺭﺷﻠﻴﻢ )ﻳﻮﺣﻨﺎ‪.(١١‬‬
‫ﻭﻗﺪ ﺃﲨﻞ ﺍﻹﳒﻴﻞ ﺇﻗﺎﻣﺎﺕ ﺃﺧﺮﻯ ﻣﺘﻌﺪﺩﺓ )‪ (٥ :١١‬ﻳﺸﻬﺪ ﺑﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻹﳍﻲ ﻋﻠﻰ ﺇﺟﺮﺍﺀ ﺍﻟﺪﻳﻨﻮﻧـﺔ ﻋﻠـﻰ‬
‫ﺍﻟﺒﺸﺮ ﻣﻨﺬ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪" :‬ﻷﻥ ﺍﻵﺏ ﻻ ﻳﺪﻳﻦ ﺃﺣﺪﹰﺍ ﺑﻞ ﻓﻮ‪‬ﺽ ﺇﱃ ﺍﻻﺑﻦ ﻛ ﹼﻞ ﺩﻳﻨﻮﻧﺔ" )‪ .(٢٢‬ﰒ ﻳﺆﻛﹼﺪ ﻭﺣﺪﺓ ﺍﳊﻴﺎﺓ ﺑـﲔ‬
‫ﺍﻵﺏ ﻭﺍﳌﺴﻴﺢ ﻣﺆﻳ‪‬ﺪﹰﺍ ﺫﻟﻚ ﺑﺎﻟﺴﻠﻄﺎﻥ ﺍﻹﳍ ‪‬ﻲ ﺍﻟﺬﻱ ﻓﻴﻪ ﻹﺟﺮﺍﺀ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﻋﻠﻰ ﺑﻌـﺚ‬
‫ﺍﻷﻣﻮﺍﺕ ﰲ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‬

‫‪ - 1‬ﻻﺣﻆ ﺍﳌﻮﻗﻒ ﺍﳌﺘﺸﺎﺑﻪ ﺑﲔ ﻣﺸﺮﻛﻲ ﻣﻜﺔ ﻭﳏﻤﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﻘﺾ ﻋﺒﺎﺩﺓ ﺍﻟﺸﺮﻙ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ‪ ،‬ﻭﻣﻮﻗﻒ ﺍﻟﺮﺑﺎﻧﻴﲔ ﻣﻦ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻛﺎﻥ ﳚﺮﻱ ﺍﳌﻌﺠﺰﺍﺕ ﰲ‬
‫ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﺃﻳﻀﹰﺎ‪ :‬ﻋﺪﺍﻭﺓ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻈﻮﺍﻫﺮ ﻟﺘﻜﺬﻳﺐ ﺍﻟﺮﺳﻞ‪.‬‬

‫‪ - 2‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﺸﻬﺪ ﻣﺜﻞ ﺍﻹﳒﻴﻞ ‪‬ﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺍﻧﻔﺮﺩ ‪‬ﺎ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﰲ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ )ﺁﻝ ﻋﻤﺮﺍﻥ ‪ ٤٩‬ﻭﺍﳌﺎﺋﺪﺓ ‪.(١١٣‬‬

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‫ﺑﻜﻠﻤﺘﻪ‪" :‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻵﺏ ﻟﻪ ﺍﳊﻴﺎﺓ ﰲ ﺫﺍﺗﻪ ﻛﺬﻟﻚ ﺃﻋﻄﻰ ﺍﻻﺑﻦ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺍﳊﻴﺎﺓ ﰲ ﺫﺍﺗﻪ‪ .‬ﻭﺁﺗﺎﻩ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻥ ﻳـﺪﻳﻦ‬
‫ﻷﻧﻪ ﺍﺑﻦ ﺍﻟﺒﺸﺮ‪ .‬ﻓﻼ ﺗﺪﻫﺸﻮﺍ ﻣﻦ ﻫﺬﺍ ﻷﻬﻧﺎ ﺗﺄﰐ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻳﺴﻤﻊ ﻓﻴﻬﺎ ﲨﻴﻊ ﻣﻦ ﰲ ﺍﻟﻘﺒﻮﺭ ﺻﻮﺗﻪ ﻓﻴﺨﺮﺟﻮﻥ ﻣﻨـﻬﺎ‪:‬‬
‫ﺍﻟﺬﻳﻦ ﻋﻤﻠﻮﺍ ﺍﻟﺼﺎﳊﺎﺕ ﻳﻨﻬﻀﻮﻥ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻋﻤﻠﻮﺍ ﺍﻟﺴﻴ‪‬ﺌﺎﺕ ﻳﻨﻬﻀﻮﻥ ﻟﻠﺪﻳﻨﻮﻧﺔ" )‪ .(٢٩-٢٦‬ﻭﳜ ‪‬‬
‫ﺺ ﺑﻪ ﺑﻘﻴﺎﻣـﺔ‬
‫ﺃﻓﻀﻞ ﻭﺩﻳﻨﻮﻧ ٍﺔ ﺃﺭﺣﻢ‪ :‬ﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ‪ :‬ﺇﻥ ﻣﻦ ﻳﺴﻤﻊ ﻛﻼﻣﻲ ﻭﻳﺆﻣﻦ ﺑﺎﻟﺬﻱ ﺃﺭﺳﻠﲏ ﻟﻪ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳـﺔ‪ ،‬ﻭﻻ ﳜﻀـﻊ‬
‫ﻟﺪﻳﻨﻮﻧﺔ ﻟﻜﻨ‪‬ﻪ ﻗﺪ ﺍﻧﺘﻘﻞ ﻣﻦ ﺍﳌﻮﺕ ﺇﱃ ﺍﳊﻴﺎﺓ" )‪ .(٢٤‬ﻭﻳﺴﺘﻨﺘﺞ‪" :‬ﻟﻜﻲ ﻳﻜﺮ‪‬ﻡ ﺍﳉﻤﻴﻊ ﺍﻻﺑﻦ ﻛﻤﺎ ﻳﻜﺮ‪‬ﻣﻮﻥ ﺍﻵﺏ‪ :‬ﻓﻤﻦ‬
‫ﻻ ﻳُﻜﺮ‪‬ﻡ ﺍﻻﺑﻦ ﻻ ﻳُﻜﺮ‪‬ﻡ ﺍﻵﺏ ﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ" )‪ .(٢٣‬ﰒ ﻳُﻌﻄﻲ ﻋﻠﻰ ﺫﻟﻚ ﺑﺮﺍﻫﻴﻨﻪ‪ :‬ﺷﻬﺎﺩﺓ ﳛﲕ ﺍﳌﻌﻤـﺪﺍﻥ )‪،(٣٥-٣١‬‬
‫ﻭﺷﻬﺎﺩﺓ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻳُﺠﺮﻳﻬﺎ )‪ ،(٣٨-٣٦‬ﻭﺷﻬﺎﺩﺓ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪ‪‬ﺳﺔ ﺍﻟﱵ ﺳﺒﻘﺘﻪ )ﻭﻫﻲ ﺍﻟﱵ ﺗﺸﻬﺪ ﱄ" )‪-٣٩‬‬
‫‪.(٤٧‬‬
‫ﻓﺎﳌﺴﻴﺢ ﺑﺴﺒﺐ ﻭﺣﺪﺓ ﺍﻟﻌﻤﻞ ﻭﺍﳊﻴﺎﺓ ﻣﻊ ﺍﷲ ﻓﻬﻮ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪.‬‬
‫‪ -٢‬ﲣﺘﺼﺮ ﺩﻋﻮﺓ ﺍﳌﺴﻴﺢ ﺍﻟﻈﺎﻫﺮﺓ ﺇﱃ ﺇﻧﺸﺎﺀ ﻣﻠﻜـﻮﺕ ﺍﷲ ﻋﻠـﻰ ﺍﻷﺭﺽ ﻭﺍﺳـﺘﻜﻤﺎﻟﻪ ﰲ‬
‫ﺍﻟﺴﻤﺎﺀ‪:‬‬
‫ﻭﻟﻜﻲ ﻳﻘﺮﺏ ﺫﻟﻚ ﺇﱃ ﻋﻘﻮﻝ ﺍﻟﺸﻌﺐ ﻣﺜﻠﻪ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﺑﺄﻣﺜﺎﻝ‪ ،‬ﻛﺎﻥ ﻳﻮﺿﺤﻬﺎ ﰲ ﺍﳋﻠﻮﺓ ﻟﺘﻼﻣﻴﺬﻩ‪ .‬ﻣﻨﻬﺎ ﻣﺜﻞ‬
‫ﻼ‪ :‬ﻳُﺸﺒﻪ ﻣﻠﻜـﻮﺕ ﺍﻟﺴـﻤﺎﻭﺍﺕ‬ ‫ﻼ ﺁﺧﺮ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﺰﺭﻉ ﺍﻟﺬﻱ ﻳﻔﺴﺪﻩ ﻋﺪﻭ ﻳﺰﺭﻉ ﺍﻟﺰﺅﺍﻥ ﻭﺳﻂ ﺍﳊﻨﻄﺔ‪" :‬ﻭﺿﺮﺏ ﳍﻢ ﻣﺜ ﹰ‬
‫ﺑﺈﻧﺴﺎ ٍﻥ ﺯﺭﻉ ﰲ ﺣﻘﻠﻪ ﺯﺭﻋﹰﺎ ﺟﻴﺪﹰﺍ‪) "....‬ﻣﱴ‪" .(٣٠-٢٤ :١٣‬ﻭﳌﺎ ﺗﺮﻙ ﺍﳉﻤﻮﻉ ﻭﺟﺎﺀ ﺇﱃ ﺍﻟﺒﻴﺖ‪ ،‬ﺗﻘﺪ‪‬ﻡ ﺇﻟﻴﻪ ﺗﻼﻣﻴﺬﻩ‬
‫ﻼ‪:‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻓﺴ‪‬ﺮ ﻟﻨﺎ ﻣﺜﻞ ﺯﺅﺍﻥ ﺍﳊﻘﻞ‪ ،‬ﻓﺄﺟﺎﺏ ﻗﺎﺋ ﹰ‬
‫"ﺍﻟﺬﻱ ﻳﺰﺭﻉ ﺍﻟﺰﺭﻉ ﺍﳉﻴﺪ ﻫﻮ ﺍﺑﻦ ﺍﻟﺒﺸﺮ )ﻟﻘﺐ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ(‪ .‬ﻭﺍﳊﻘﻞ ﻫﻮ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺍﻟﺰﺭﻉ ﺍﳉﻴﺪ ﺑﻨـﻮ‬
‫ﺍﳌﻠﻜﻮﺕ‪ .‬ﻭﺍﻟﺰﺅﺍﻥ ﺑﻨﻮ ﺍﻟﺸﺮﻳﺮ‪ .‬ﻭﺍﻟﻌﺪ ‪‬ﻭ ﺍﻟﺬﻱ ﺯﺭﻋﻪ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﺍﳊﺼﺎﺩ ﻣﻨﺘﻬﻰ ﺍﻟﺪﻫﺮ‪ .‬ﻭﺍﳊﺼ‪‬ﺎﺩﻭﻥ ﻫﻢ ﺍﳌﻼﺋﻜﺔ‪.‬‬
‫ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﺰﺅﺍﻥ ﳚﻤﻊ ﻭﻳُﺤﺮﻕ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻛﺬﻟﻚ ﻳﻜﻮﻥ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺪﻫﺮ‪ :‬ﻳُﺮﺳﻞ ﺍﺑﻦ ﺍﻟﺒﺸﺮ ﻣﻼﺋﻜﺘﻪ‪ ،‬ﻓﻴﺠﻤﻌﻮﻥ‬
‫ﻣﻦ ﳑﻠﻜﺘﻪ ﻛ ﹼﻞ ﺃﻫﻞ ﺍﳌﻌﺎﺛﺮ ﻭﻓﺎﻋﻠﻲ ﺍﻹﰒ‪ ،‬ﻭﻳﻠﻘﻮﻬﻧﻢ ﰲ ﺃﺗﻮﻥ ﺍﻟﻨﺎﺭ )ﺟﻬﻨ‪‬ﻢ(‪ .‬ﻫﻨﺎﻙ ﻳﻜﻮﻥ ﺍﻟﺒﻜﺎﺀ ﻭﺻﺮﻳﻒ ﺍﻷﺳـﻨﺎﻥ‪.‬‬
‫ﻭﻋﻨﺪﺋ ٍﺬ ﻳُﻀﻲﺀ ﺍﻟﺼﺪ‪‬ﻳﻘﻮﻥ ﻛﺎﻟﺸﻤﺲ ﰲ ﻣﻠﻜﻮﺕ ﺃﺑﻴﻬﻢ‪ - .‬ﻣﻦ ﻟﻪ ﺃﺫﻧﺎﻥ ﻓﻠﻴﻔﻬﻢ" )ﻣﱴ‪.(٤٣-٣٦ :١١‬‬

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‫ﰲ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﻳﻈﻬﺮ ﺍﳌﺴﻴﺢ ﻟﻴﺲ ﻓﻘﻂ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ" ﺑﻞ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻫﻮﺭ‪ ،‬ﻓﺎﻷﻣﺮ ﺃﻣـﺮﻩ "ﻟـﻪ ﺍﳋﻠـﻖ‬
‫ﻭﺍﻷﻣﺮ" )ﺃﻋﺮﺍﻑ‪ (٥٤‬ﻭﺍﻟﻌﺎﱂ "ﺣﻘﻠﻪ" ﺍﻟﺬﻱ ﻳﺰﺭﻉ ﻓﻴﻪ ﻣﻠﻜﻮﺕ ﺍﷲ )ﻣﱴ‪٢٤ :١٣‬ﻭ‪ .(٣٨‬ﻭﻣﻠﻜﻮﺕ ﺍﷲ ﺍﻟﺬﻱ ﻳﺆﺳﺴﻪ‬
‫ﰲ ﺣﻘﻞ ﺍﻟﻌﺎﱂ ﻫﻮ "ﳑﻠﻜﺘﻪ" )‪ (٤١‬ﻭﺍﻟﺰﺭﻉ ﺍﳉﻴ‪‬ﺪ ﻫﻮ ﺍﻹﳒﻴﻞ‪ ،‬ﻭﺍﳌﺆﻣﻨﻮﻥ ﺑﻪ ﻫـﻢ ﺑﻨـﻮ ﻣﻠﻜـﻮﺕ ﺍﷲ )‪٣٧‬ﻭ‪.(٣٨‬‬
‫ﻭﺍﳊﺼ‪‬ﺎﺩﻭﻥ ﻫﻢ ﺍﳌﻼﺋﻜﺔ ﺃﻱ "ﻣﻼﺋﻜﺘﻪ" )‪٣٩‬ﻭ‪ (٤١‬ﻓﺎﳌﻼﺋﻜﺔ ﻫﻢ ﺟﻨﻮﺩ ﺍﳌﺴﻴﺢ ﺍﳌﻠﻚ ﻭﺧﺪ‪‬ﺍﻣﻪ‪ :‬ﺧﺪ‪‬ﺍﻣـﻪ ﰲ ﳑﻠﻜﺘـﻪ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﺧﺪ‪‬ﺍﻣﻪ ﰲ ﺣﺼﺎﺩ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺧﺪ‪‬ﺍﻣﻪ ﻣﻊ ﺍﻟﺼﺪ‪‬ﻳﻘﲔ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﺀ ﻣﻠﻜﻮﺕ ﺃﺑـﻴﻬﻢ‪" ،‬ﺃﻫـﺮﺍﺀ"‬
‫ﺍﳌﺴﻴﺢ )‪٣٠‬ﻭ‪٣٩‬ﻭ‪ .(٤١‬ﻭﺍﻟﻔﺎﺻﻞ ﺑﲔ ﺑﲏ ﺍﳌﻠﻜﻮﺕ‪ ،‬ﻭﺑﲏ ﺍﻟﺸﺮﻳﺮ ﺃﻱ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻮ "ﺇﳒﻴﻞ ﺍﳌﻠﻜـﻮﺕ"‪" :‬ﻭﺳﻴُﺒﺸ‪‬ـﺮ‬
‫ﺑﺈﳒﻴﻞ ﺍﳌﻠﻜﻮﺕ ﻫﺬﺍ ﰲ ﺍﳌﺴﻜﻮﻧﺔ ﻛﻠﹼﻬﺎ‪ ،‬ﺷﻬﺎﺩ ﹰﺓ ﳉﻤﻴﻊ ﺍﻷﻣﻢ‪ ،‬ﻭﻋﻨﺪﺋ ٍﺬ ﻳﺄﰐ ﺍﳌﻨﺘﻬﻰ" )ﻣﱴ‪ .(١٤ :٢٣‬ﻓﺎﳌﺴﻴﺢ "ﻳﺪﺑ‪‬ﺮ‬
‫ﺍﻷﻣﺮ" ﰲ ﺍﻟﻌﺎﱂ‪" ،‬ﻭﻟﻪ ﺍﻷﻣﺮ" ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪" :‬ﻳُﺮﺳﻞ ﺍﺑﻦ ﺍﻟﺒﺸﺮ ﻣﻼﺋﻜﺘﻪ ﻓﻴﺠﻤﻌﻮﻥ ﻣﻦ ﳑﻠﻜﺘﻪ ﻛ ﹼﻞ ﺃﻫﻞ ﺍﳌﻌﺎﺛﺮ ﻭﻓﺎﻋﻠﻲ‬
‫ﺍﻹﰒ ﻭﻳﻘﻠﻮﻬﻧﻢ ﰲ ﺃﺗﻮﻥ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻋﻨﺪﺋ ٍﺬ ﻳُﻀﻲﺀ ﺍﻟﺼﺪ‪‬ﻳﻘﻮﻥ ﻛﺎﻟﺸﻤﺲ ﰲ ﻣﻠﻜﻮﺕ ﺃﺑﻴﻬﻢ" )‪ .(٤٢-٤١‬ﻓﺎﳌﺴﻴﺢ‪ ،‬ﲟﺎ ﺃﻧﻪ‬
‫ﺳﻴ‪‬ﺪ ﻣﻠﻜﻮﺕ ﺍﷲ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻬﻮ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪.‬‬
‫‪ -٣‬ﺍﳌﺴﻴﺢ ﳚﻌﻞ ﻧﻔﺴﻪ ﰲ ﺍﻹﳒﻴﻞ ﳏﻮﺭ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻊ ﺍﷲ‪:‬‬
‫ﺃﺟﻞ ﺍﷲ ﻭﺣﺪﻩ ﳏﻮﺭ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻏﺎﻳﺘﻬﺎ‪ .‬ﻟﻘﺪ ﺧﺬﻝ ﺍﳌﺴﻴﺢ ﺍﻟﺸﻴﻄﺎﻥ ﳌﺎ ﺟﺎﺀ ﳚﺮ‪‬ﺑﻪ ﰲ ﻣﻄﻠﻊ ﺭﺳﺎﻟﺘﻪ ﺑﻘﻮﻟﻪ‬
‫ﺴﺠُﺪُ َﻭِﺇﻳﱠﺎ ُﻩ َﻭ ‪‬ﺣ َﺪﻩُ َﺗ ‪‬ﻌﺒُﺪُ " )ﻣﱴ‪ (١٠ :٣‬ﻭﻭﺣﻲ ﺍﷲ ﻫﻮ ﻏـﺬﺍﺀ‬
‫ﻚ َﺗ ‪‬‬
‫ﺏ ِﺇﹶﻟ ِﻬ َ‬
‫ﺏ‪ :‬ﻟِﻠ ﱠﺮ ‪‬‬
‫ﺐ ﻳَﺎ َﺷ‪‬ﻴﻄﹶﺎ ﹸﻥ! َﻷﻧﱠ ُﻪ َﻣ ﹾﻜﺘُﻮ ‪‬‬
‫ﻟﻪ‪" :‬ﭐ ﹾﺫ َﻫ ‪‬‬
‫ﺍﻟﺮﻭﺡ ﻭﺍﻹﳝﺎﻥ‪" :‬ﻟﻴﺲ ﺑﺎﳋﺒﺰ ﻭﺣﺪﻩ ﳛﻴﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻜ ﹼﻞ ﻛﻠﻤ ٍﺔ ﲣﺮﺝ ﻣﻦ ﻓﻢ ﺍﷲ" )ﻣﱴ‪.(٤ :٣‬‬
‫ﻭﻟﻜﻦ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﺑﺄﻋﻤﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﻳﻈﻬﺮ ﺃﻧﻪ ﻫﻮ ﻛﻠﻤﺔ ﺍﷲ ﺍﻟﺬﺍﺗﻴﺔ ﻇﻬﺮ ﻟﻠﻨﺎﺱ )ﻳﻮﺣﻨﺎ‪١ :١‬ﻭ‪ (١٤‬ﻟﻴﻈﻬﺮ ﻓﻴـﻪ‬
‫ﺍﷲ ﳍﻢ‪" :‬ﺍﷲ ﱂ ﻳﺮﻩ ﺃﺣ ‪‬ﺪ ﻗﻂﹼ‪ ،‬ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﺍﻟﺬﻱ ﰲ ﺣﻀﻦ ﺍﻵﺏ ﻫﻮ ﺃﺧﱪ" )‪" (١٨ :١‬ﻣﻦ ﺭﺁﱐ ﻓﻘﺪ ﺭﺃﻯ ﺍﻟـﺬﻱ‬
‫ﺃﺭﺳﻠﲏ" )ﻳﻮﺣﻨﺎ‪ .(٤٥ :١٢‬ﻭﺃﻧﻪ ﻫﻮ "ﻧﻮﺭ ﺍﻟﻌﺎﱂ" )‪ (١٢ :٨‬ﻭﺃﻧﻪ ﻫﻮ "ﺍﻟﺼﺮﺍﻁ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﳊﻴﺎﺓ" )‪ (٦ :١٤‬ﻷﻧﻪ "ﻫﻮ‬
‫ﻭﺍﻵﺏ ﻭﺍﺣﺪ" )‪" (٣٠ :١٠‬ﺃﻧﺎ ﰲ ﺍﻵﺏ ﻭﺍﻵﺏ ﰲﹼ‪ ،‬ﻟﺬﻟﻚ ﻓﺎﻷﻗﻮﺍﻝ ﺍﻟﱵ ﺃﻛﻠﹼﻤﻜﻢ ‪‬ﺎ ﻻ ﻣﻦ ﻧﻔﺴﻲ‪ ،‬ﺑﻞ ﺍﻵﺏ ﺍﳌﻘﻴﻢ‬
‫ﰲ ﻫﻮ ﻳﻌﻤﻞ‬
‫ﹼ‬

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‫ﺃﻋﻤﺎﻟﻪ‪ .‬ﺻﺪ‪‬ﻗﻮﱐ ﺃﻧﺎ ﰲ ﺍﻵﺏ ﻭﺍﻵﺏ ﰲﹼ‪ ،‬ﻭﺇ ﹼﻻ ﻓﺼﺪ‪‬ﻗﻮﺍ ﻣﻦ ﺃﺟﻞ ﺍﻷﻋﻤﺎﻝ" )‪ .(١٠ :١٤‬ﻟﺬﻟﻚ ﻛﺎﻥ ﻳﻘـﻮﻝ ﺃﻳﻀـﹰﺎ‪:‬‬
‫"ﻣﻦ ﺭﺁﱐ ﻓﻘﺪ ﺭﺃﻯ ﺍﻵﺏ" )‪" .(٩ :١٤‬ﻓﺎﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻫﻲ ﺃﻥ ﻳﻌﺮﻓﻮﻙ‪ ،‬ﺃﻧﺖ ﺍﻹﻟﻪ ﺍﳊﻘﻴﻘﻲ ﺍﻟﻮﺣﻴـﺪ‪ ،‬ﻭﺭﺳـﻮﻟﻚ‬
‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ" )‪ - (٣ :١٧‬ﻓﺎﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺍﳊﻴﺎﺓ ﺍﳋﺎﻟﺪﺓ‪ ،‬ﻫﻲ ﻣﻌﺮﻓﺔ ﺍﷲ ﺍﻵﺏ‪ ،‬ﻭﺍﳌﺴﻴﺢ‬
‫ﺍﻟﺬﻱ ﻇﻬﺮ ﻓﻴﻪ ﺍﷲ‪.‬‬
‫ﺖ ﺃﻥ‬
‫ﺏ ﻳﺴﻮﻉ‪" :‬ﻳﺎ ﻣﻌﻠﹼﻢ ﻣﺎﺫﺍ ﻋﻠ ‪‬ﻲ ﺃﻥ ﺃﻋﻤﻞ ﻣﻦ ﺍﻟﺼ‪‬ﻼﺡ ﻷﺣﺮﺯ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ؟ ﻗﺎﻝ ﻟﻪ ﺇﻥ ﺷـﺌ َ‬‫ﺳﺄﻝ ﺷﺎ ‪‬‬
‫ﺖ ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﻣﻼﹰ‪ ،‬ﻓﺘﻌﺎ ﹶﻝ ﺍﺗﺒﻌﲏ ‪ ...‬ﻋﻨﺪﺋ ٍﺬ ﺃﺟﺎﺏ ﺑﻄﺮﺱ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻫـﺎ‬
‫ﺗﺪﺧﻞ ﺍﳊﻴﺎﺓ ﻓﺎﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ‪ ...‬ﻭﺇﻥ ﺷﺌ َ‬
‫ﳓﻦ ﻗﺪ ﺗﺮﻛﻨﺎ ﻛ ﹼﻞ ﺷﻲ ٍﺀ ﻭﺗﺒﻌﻨﺎﻙَ‪ ،‬ﻓﻤﺎﺫﺍ‪ ،‬ﺗﺮﻯ‪ ،‬ﻳﻜﻮﻥ ﻟﻨﺎ؟ ﻓﻘﺎﻝ ﳍﻢ ﻳﺴﻮﻉ‪ :‬ﺍﳊ ‪‬ﻖ ﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ‪ ،‬ﺇﻧ‪‬ﻜﻢ ﺃﻧﺘﻢ ﺍﻟﺬﻳﻦ‬
‫ﺗﺒﻌﺘﻤﻮﱐ‪ ،‬ﻣﱴ ﺟﻠﺲ ﺍﺑﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﰲ ﻋﻬ ٍﺪ ﺍﻟﺘﺠﺪﻳﺪ‪ ،‬ﻋﻠﻰ ﻋﺮﺵ ﳎﺪﻩ‪ ،‬ﲡﻠﺴﻮﻥ ﺃﻧﺘﻢ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺍﺛﲏ ﻋﺸـﺮ ﻛﺮﺳـ‪‬ﻴﹰﺎ‬
‫ﻟﺘﺪﻳﻨﻮﺍ ﺃﺳﺒﺎﻁ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻻﺛﲏ ﻋﺸﺮ)‪) .(١‬ﻭﺃﺿﺎﻑ( ﺍﳊ ‪‬ﻖ ﺃﻗﻮﻝ ﻟﻜﻢ ﺃﻧﻪ ﻣﺎ ﻣﻦ ﺃﺣ ٍﺪ ﻳﺘﺮﻙ ﺑﻴﺘﹰﺎ ﺃﻭ ﺃﺧﻮ ﹰﺓ ﺃﻭ ﺃﺧـﻮﺍﺕ ﺃﻭ‬
‫ﺃﺑﹰﺎ ﺃﻭ ﺃﻣﹰﺎ ﺃﻭ ﺑﻨﲔ ﺃﻭ ﺣﻘﻮ ﹰﻻ ﻷﺟﻠﻲ ﻭﻷﺟﻞ ﺍﻹﳒﻴﻞ ‪ -‬ﺃﻱ ﻷﺟﻞ ﻣﻠﻜﻮﺕ ﺍﷲ ‪ -‬ﺇ ﹼﻻ ﻳﺄﺧﺬ ﺍﻵﻥ ﰲ ﻫﺬﺍ ﺍﻟـﺰﻣﻦ ﻣﺌـﺔ‬
‫ﺿﻌﻒ‪ ،‬ﺣﱴ ﻣﺎ ﺑﲔ ﺍﻻﺿﻄﻬﺎﺩﺍﺕ‪ ،‬ﻭﰲ ﺍﻟﺪﻫﺮ ﺍﻵﰐ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ" )ﻣﱴ‪ ٣٠-١٦ :١٩‬ﻭﻣﺮﻗﺺ‪.(٣٠-٢٨ :١٠‬‬
‫ﺹ ﰲ ﻳـﻮﻡ‬‫ﻭﻳﻌﺮﻑ ﺍﳌﺴﻴﺢ ﺃﻥ ﺩﻋﻮﺗﻪ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺰﻫﺪ ﻭﺍﻟﻜﻔﺮ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﻮﻝ ﺃﻥ ﻧﺘﻴﺠﺔ ﺫﻟﻚ ﺍﳋﻼ ُ‬
‫ﺴﻪُ ﻳُ ‪‬ﻬِﻠﻜﹸﻬَـﺎ‬
‫ﺺ َﻧ ﹾﻔ َ‬ ‫ﺻﻠِﻴَﺒ ُﻪ َﻭَﻳ ْﺘَﺒ ْﻌﻨِﻲ ﹶﻓِﺈ ﱠﻥ َﻣ ‪‬ﻦ ﹶﺃﺭَﺍ َﺩ ﹶﺃ ﹾﻥ ﻳُ َ‬
‫ﺨﱢﻠ َ‬ ‫ﺤ ِﻤ ﹾﻞ َ‬
‫ﺴﻪُ َﻭَﻳ ‪‬‬
‫ﺍﻟﺪﻳﻦ‪ِ" :‬ﺇ ﹾﻥ ﹶﺃﺭَﺍ َﺩ ﹶﺃ َﺣ ‪‬ﺪ ﹶﺃ ﹾﻥ َﻳ ﹾﺄِﺗ َﻲ َﻭﺭَﺍﺋِﻲ ﹶﻓ ﹾﻠُﻴ‪‬ﻨ ِﻜ ‪‬ﺮ َﻧ ﹾﻔ َ‬
‫ﺠ ُﺪﻫَﺎ‪َ .‬ﻷﻧﱠ ُﻪ ﻣَﺎﺫﹶﺍ َﻳ‪‬ﻨَﺘ ِﻔﻊُ ﺍ ِﻹ‪‬ﻧﺴَﺎ ﹸﻥ ﹶﻟ ‪‬ﻮ َﺭِﺑ َﺢ ﺍﹾﻟﻌَﺎﹶﻟ َﻢ ﹸﻛﱠﻠ ُﻪ َﻭ َﺧ ِ‬
‫ﺴ َﺮ َﻧ ﹾﻔﺴَـﻪُ؟ ﹶﺃ ‪‬ﻭ ﻣَـﺎﺫﹶﺍ ُﻳ ‪‬ﻌﻄِـﻲ‬ ‫ﺴﻪُ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟﻠِﻲ َﻳ ِ‬
‫َﻭ َﻣ ‪‬ﻦ ﻳُ ‪‬ﻬِﻠﻚُ َﻧ ﹾﻔ َ‬
‫ﺐ‬
‫ﺴ َ‬
‫ﻼِﺋ ﹶﻜِﺘ ِﻪ َﻭﺣِﻴَﻨِﺌ ٍﺬ ُﻳﺠَﺎﺯِﻱ ﹸﻛ ﱠﻞ ﻭَﺍ ِﺣ ٍﺪ َﺣ َ‬
‫ﺠ ِﺪ ﹶﺃﺑِﻴ ِﻪ َﻣ َﻊ َﻣ ﹶ‬
‫ﻑ َﻳ ﹾﺄﺗِﻲ ﻓِﻲ َﻣ ‪‬‬
‫ﺴﻪِ؟ ﹶﻓِﺈﻥﱠ ﺍ‪‬ﺑ َﻦ ﺍ ِﻹ‪‬ﻧﺴَﺎ ِﻥ َﺳ ‪‬ﻮ َ‬
‫ﺍ ِﻹ‪‬ﻧﺴَﺎ ﹸﻥ ِﻓﺪَﺍ ًﺀ َﻋ ‪‬ﻦ َﻧ ﹾﻔ ِ‬
‫َﻋ َﻤﻠِﻪِ" )ﻣﱴ‪.(٢٨-٢٤ :١٦‬‬
‫ﻓﺎﳌﺴﻴﺢ ﲟﺎ ﺃﻧﻪ ﳏﻮﺭ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻊ ﺍﷲ ﻓﻬﻮ "ﻣِﻠﻚُ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪.‬‬
‫‪ -٤‬ﻭﻳﻈﻬﺮ ﺍﳌﺴﻴﺢ ﺃﻳﻀﹰﺎ ﰲ ﺍﻹﳒﻴﻞ ﺳﻴّﺪ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺪﻳﲏ ﻭﻫﺪﻓﻪ‪:‬‬
‫ﻸ ﻣﻦ ﺍﻟﺸﻌﺐ‬
‫ﻣﻨﺬ ﻣﻄﻠﻊ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﰲ ﺧﻄﺒﺘﻪ ﺍﻷﻭﱃ ﻋﻠﻰ ﺍﳉﺒﻞ‪ ،‬ﻋﻠﻰ ﻣ ٍ‬

‫‪ - 1‬ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻭﺍﻹﳒﻴﻞ ﺗﻌﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺮﻭﺣﻲ ﺃﻱ ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﺴﻴﺤﻲ‪ ،‬ﺃﺑﻨﺎﺀ ﻣﻠﻜﻮﺕ ﺍﷲ ﻭﺍﳌﺴﻴﺢ ﻣﻦ ﻛﻞ ﺃﻣﺔ‪.‬‬

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‫ﺍﺠﻤﻟﺘﻤﻊ ﻟﺪﻳﻪ ﻣﻦ ﻛ ﹼﻞ ﺃﻃﺮﺍﻑ ﻓﻠﺴﻄﲔ ﻳﻨﺼ‪‬ﺐ ﻧﻔﺴﻪ ﻣﺸﺘﺮﻋﹰﺎ ﻟﻠﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﲡﺎﻩ ﺇﻟﻪ ﺳﻴﻨﺎﺀ‪" :‬ﻗﺪ ﲰﻌﺘﻢ ﺃﻧﻪ ﻗﻴﻞ‬
‫ﻟﻸﻭﺍﺋﻞ‪ ....‬ﺃﻣﺎ ﺃﻧﺎ ﻓﺄﻗﻮﻝ ﻟﻜﻢ" )ﻣﱴ‪٢١ :٥‬ﻭ‪٢٧‬ﻭ‪٣٢‬ﻭ‪٣٨‬ﻭ‪ (٤٣‬ﻭﻳﻌﺪ‪‬ﻝ ﺩﺳﺘﻮﺭ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺃﺭﻛﺎﻥ ﺍﻟﺪﻳﻦ‪ ،‬ﻟﻴﻨﻘﻠﻬﺎ‬
‫ﺇﱃ ﺍﻟﻜﻤﺎﻝ )ﻣﱴ‪ .(٤٨ :٥‬ﻛﺎﻥ ﺍﻟﻨﱯ ﻳﻮﺷﻊ ﻳﻘﻮﻝ‪" :‬ﺇﳕﺎ ﺍﳌﺸﺘﺮﻉ ﻭﺍﻟﺪﻳ‪‬ﺎﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻗﺎﺩﺭ ﺃﻥ ﳜﻠﹼﺺ ﻭﺃﻥ ﻳُﻬﻠـﻚ"‬
‫)‪.(١٢ :٤‬‬
‫ﻭﰲ ﺧﺘﺎﻡ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﰲ ﻫﻴﻜﻞ ﺃﻭﺭﺷﻠﻴﻢ‪ ،‬ﻳﻌﻠﻦ ﻟﻠﺸﻌﺐ ﻭﺭﺅﺳﺎﺋﻪ ﺃﻥ ﺍﷲ ﺍﻟﺬﻱ ﺍﺋﺘﻤﻨﻬﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺸﺮﻳﻌﺔ‬
‫ﻭﺍﻟﻌﻬﺪ‪ ،‬ﺳﻮﻑ ﻳﻨﻘﻞ ﺃﻣﺎﻧﺘﻪ ﻣﻨﻬﻢ ﻷﻬﻧﻢ ﺭﻓﻀﻮﺍ ﺍﻟﻜﻤﺎﻝ ﺍﻟﺬﻱ ﻧـﺰﻝ ﰲ ﺍﻹﳒﻴﻞ ﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﺴﻴﺤﻲ‪ .‬ﻭﺫﻟﻚ ﰲ ﻣﺜﻞ‬
‫ﺭﺍﺋ ٍﻊ ﻳﺼﻒ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﺪﻳﲏ‪ ،‬ﻭﺑﻌﺜﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺃﺟﻴﺎﻝ ﻭ‪‬ﺎ ﲣﺘﺘﻢ ﺑﻌﺜﺔ ﺍﳌﺴﻴﺢ ﻷﻧﻪ ﺍﻻﺑﻦ ﺍﻟﻮﺣﻴﺪ‪.‬‬
‫ﺏ ﺑﻴﺖ‪.‬‬
‫ﻼ ﺁﺧﺮ‪ .‬ﻛﺎﻥ ﺇﻧﺴﺎ ﹲﻥ ﺭ ‪‬‬
‫"ﺍﲰﻌﻮﺍ ﻣﺜ ﹰ‬
‫"ﻏﺮﺱ ﻛﺮﻣﹰﺎ ﻭﺣﻮ‪‬ﻃﻪ ﺑﺴﻴﺎﺝ‪ ،‬ﻭﺣﻔﺮ ﻣﻌﺼﺮ ﹰﺓ ﻭﺑﲎ ﺑﺮﺟﹰﺎ ﻭﺳﻠﹼﻤﻪ ﺇﱃ ﻛﺮ‪‬ﺍﻣﲔ ﻭﺳﺎﻓﺮ‪.‬‬
‫"ﻭﳌﺎ ﺣﺎﻥ ﺃﻭﺍﻥ ﺍﻟﺜﻤﺮ ﺃﺭﺳﻞ ﻏﻠﻤﺎﻧﻪ ﺇﱃ ﺍﻟﻜﺮ‪‬ﺍﻣﲔ ﻟﻴﺄﺧﺬ ﺍﻟﺜﻤﺎﺭ‪ .‬ﻏﲑ ﺃﻥ ﺍﻟﻜﺮ‪‬ﺍﻣﲔ ﻗﺒﻀﻮﺍ ﻋﻠـﻰ ﺍﻟﻐﻠﻤـﺎﻥ‪:‬‬
‫ﻓﺠﻠﺪﻭﺍ ﺑﻌﻀﹰﺎ ﻭﻗﺘﻠﻮﺍ ﺑﻌﻀﹰﺎ ﻭﺭﲨﻮﺍ ﺑﻌﻀﹰﺎ ﻓﺄﺭﺳﻞ ﺃﻳﻀﹰﺎ ﻏﻠﻤﺎﻧﹰﺎ ﺁﺧﺮﻳﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻭ‪‬ﻟﲔ ﻓﻔﻌﻠﻮﺍ ‪‬ﻢ ﻛﺬﻟﻚ‪.‬‬
‫ﻼ ﺳﻴﻬﺎﺑﻮﻥ ﺍﺑﲏ‪ .‬ﻓﻠﻤ‪‬ﺎ ﺭﺃﻯ ﺍﻟﻜﺮ‪‬ﺍﻣﻮﻥ ﺍﻻﺑﻦ ﻗﺎﻟﻮﺍ ﰲ ﻣﺎ ﺑﻴﻨﻬﻢ‪ :‬ﻫـﺬﺍ ﻫـﻮ‬
‫"ﻭﰲ ﺍﻵﺧﺮ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﺍﺑﻨﻪ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﻮﺍﺭﺙ ! ﻫﻠﻤ‪‬ﻮﺍ ! ﻧﻘﺘﻠﻪ ﻭﻧﺴﺘﻮﱄ ﻋﻠﻰ ﻣﲑﺍﺛﻪ ! ﻓﻘﺒﻀﻮﺍ ﻋﻠﻴﻪ ﻭﻃﺮﺣﻮﻩ ﺧﺎﺭﺝ ﺍﻟﻜﺮﻡ ﻭﻗﺘﻠﻮﻩ‪.‬‬
‫ﺏ ﺍﻟﻜﺮﻡ‪ ،‬ﻓﻤﺎﺫﺍ ﻳﻔﻌﻞ ﺑﺄﻭﻟﺌﻚ ﺍﻟﺮ‪‬ﺍﻣﲔ؟ ‪ -‬ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺇﻧﻪ ﻳُﻬﻠﻚ ﺃﻭﻟﺌﻚ ﺍﻷﺭﺩﻳﺎﺀ ﺷـ ‪‬ﺮ ﻫـﻼﻙ‪،‬‬
‫"ﻓﺈﺫﺍ ﺟﺎﺀ ﺭ ‪‬‬
‫ﻭﻳﺪﻓﻊ ﺍﻟﻜﺮﻡ ﺇﱃ ﻛﺮ‪‬ﺍﻣﲔ ﺁﺧﺮﻳﻦ ﻳﺆﺩ‪‬ﻭﻥ ﺇﻟﻴﻪ ﺍﻟﺜﻤﺮ ﰲ ﺃﻭﺍﻧﻪ‪.‬‬
‫ﻂ ﰲ ﺍﻟﻜﺘﺐ ﺃﻥ ﺍﳊﺠﺮ ﺍﻟﺬﻱ ﺭﺫﻟﻪ ﺍﻟﺒﻨ‪‬ﺎﺅﻭﻥ ﻫﻮ ﺻﺎﺭ ﺭﺃﺳـﹰﺎ ﻟﻠﺰﺍﻭﻳـﺔ؟‬ ‫"ﺣﻴﻨﺌ ٍﺬ ﻗﺎﻝ ﳍﻢ ﻳﺴﻮﻩ‪ :‬ﺃﻣﺎ ﻗﺮﺃﰎ ﻗ ﹼ‬
‫ﺐ ﰲ ﺃﻋﻴﻨﻨﺎ‪ .‬ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺃﻗﻮﻝ ﻟﻜـﻢ‪ :‬ﺇﻥ ﻣﻠﻜـﻮﺕ ﺍﷲ‬
‫ﺏ ﻛﺎﻥ ﺫﻟﻚ ﻭﻫﻮ ﻋﺠﻴ ‪‬‬
‫)ﻣﺰﻣﻮﺭ‪ (٢٢ :١١٧‬ﻣﻦ ِﻗﺒَﻞ ﺍﻟﺮ ‪‬‬
‫ُﻳﻨـﺰﻉ ﻣﻨﻜﻢ ﻭﻳُﺪﻓﻊ ﺇﱃ ﺃ ‪‬ﻣ ٍﺔ ﺗﺴﺘﺜﻤﺮﻩ" )ﻣﱴ‪.(٤٣-٣٣ :٢١‬‬

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‫ﺏ ﺍﻟﻜﺮﻡ‪ ،‬ﻭﻫﻮ ﺧﺎﲤﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﻳﺘﺼﺮ‪‬ﻑ ﲟﻠﻜﻮﺕ‬

‫ﻓﺎﳌﺴﻴﺢ ﻫﻮ ﻭﺭﺍﺙ ﺍﷲ ﻋﻠﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﺭ ‪‬‬
‫ﺍﷲ ﺗﺼﺮ‪‬ﻑ ﺍﳌﺎﻟﻚ ﰲ ﻣﻠﻜﻪ ﻳُﻌﻄﻴﻪ ﳌﻦ ﻳﺸﺎﺀ ﻭﻳﻨـﺰﻋﻪ ﻋﻤ‪‬ﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﰲ ﺁﺧﺮ ﺍﻟﺪ‪‬ﻫﺮ ﻳﺪﻳﻦ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﻣﻮﻗﻔﻬﻢ ﻣـﻦ‬
‫ﻣﻠﻜﻮﺕ ﺍﷲ ﻭﺍﳌﺴﻴﺢ‪.‬‬
‫ﻳﺘﺼﺮ‪‬ﻑ ﻫﺬﺍ ﺍﻟﺘﺼﺮ‪‬ﻑ ﺍﻹﳍ ‪‬ﻲ ﻷﻧﻪ ﲟﻮﺗﻪ ﻭﻗﻴﺎﻣﺘﻪ ﻧﺎﻝ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻹﳍ ‪‬ﻲ ﻋﻠﻰ ﻛ ﹼﻞ ﺍﳋﻠﻴﻘـﺔ‪ .‬ﻳُﻌﻠـﻦ ﰲ ﺧﺘـﺎﻡ‬
‫ﱄ ﻛ ﹼﻞ ﺳﻠﻄﺎ ٍﻥ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻋﻠﻰ ﺍﻷﺭﺽ" )ﻣﱴ‪ (١٨ :٢٨‬ﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﺻﺎﺭ ﺃﻳﻀﹰﺎ ﺩﻳ‪‬ﺎﻥ ﺍﻷﺣﻴﺎﺀ‬ ‫ﺍﻹﳒﻴﻞ‪" :‬ﻟﻘﺪ ﺩﻓﻊ ﺇ ﹼ‬
‫ﻭﺍﻷﻣﻮﺍﺕ ﻭﺍﳌﺴﻴﺢ ﲟﺎ ﺃﻧﻪ ﻭﺍﺭﺙ ﺍﷲ ﰲ ﻛﺮﻡ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺍﺑﻨﻪ ﺍﻟﻮﺣﻴﺪ ﺑﲔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﻭﺍﻟﺬﻱ ﻳﺘﺼﺮ‪‬ﻑ ﲟﻠﻜﻮﺕ‬
‫ﺍﷲ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻬﻮ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪.‬‬
‫ﱄ ﺑﲔ ﺍﷲ ﻭﺍﻟﺒﺸﺮ‪:‬‬
‫‪ -٥‬ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﺴﻴﺤﻲ‪ ،‬ﺣﺴﺒﺎ ﺍﻹﳒﻴﻞ‪ ،‬ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﺍﻷﺯ ﹼ‬
‫ﻳﺘ‪‬ﺨﺬ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻹﳒﻴﻞ ﺻﻔﺔ ﻋﻬﺪ ﺑﲔ ﺍﷲ ﻭﺍﻟﺒﺸﺮ‪ ،‬ﻭﺷﺮﻭﻃﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻨـﺰﻟﺔ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻣﻨﺬ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻳُﻘﻴﻢ ﺍﷲ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺻﻮﺭﺓ ﻋﻬﺪ ﺑﲔ ﺍﷲ ﻭﺧﻠﻴﻠﻪ ﻭﻧﺴﻠﻪ )ﺗﻜﻮﻳﻦ‪ .(١٧‬ﻭﰲ‬
‫ﺳﻴﻨﺎﺀ ﻳُﺠﺪ‪‬ﺩ ﺍﷲ ﺍﻟﻌﻬﺪ ﻣﻊ ﺍﻟﺸﻌﺐ ﺑﻮﺍﺳﻄﺔ ﻣﻮﺳﻰ ﺍﻟﻨﱯ‪ ،‬ﻭﻳُﻌﻄﻴﻪ ﺷﺮﻭﻃﻪ ﰲ "ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺸﺮ" ﻋﻠﻰ "ﺃﻟﻮﺍﺡ ﺍﻟﻌﻬـﺪ"‬
‫)ﺗﺚ‪ (١١ :٩‬ﻗﺎﻝ ﺍﻟﻜﺘﺎﺏ‪" :‬ﻭﻛﻠﹼﻤﻜﻢ ﺍﷲ ﻣﻦ ﻭﺳﻂ ﺍﻟﻨﺎﺭ‪" ...‬ﻭﺃﻣﺮﻛﻢ ﺑﻌﻬﺪﻩ ﺍﻟﺬﻱ ﺃﻣﺮﻛﻢ ﺃﻥ ﺗﻌﻤﻠﻮﺍ ﺑﻪ‪ ،‬ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﻟﻌﺸﺮ ﺍﻟﱵ ﻛﺘﺒﻬﺎ ﻋﻠﻰ ﻟﻮﺣﲔ ﻣﻦ ﺣﺠﺮ" )ﺗﺚ‪.(١٣ :٤‬‬
‫"ﻭﺃﺧﺬ ﻣﻮﺳﻰ ﻛﺘﺎﺏ ﺍﻟﻌﻬﺪ ﻭﺗﻼﻩ ﻋﻠﻰ ﻣﺴﺎﻣﻊ ﺍﻟﺸﻌﺐ‪ ...‬ﻭﺃﺧﺬ ﺍﻟﺪﻡ ﻭﺭﺷ‪‬ﻪ ﻋﻠﻰ ﺍﻟﺸﻌﺐ ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻫـﻮ‬
‫ﺩﻡ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻋﺎﻫﺪﻛﻢ ﺍﷲ ﺑﻪ ﻋﻠﻰ ﲨﻴﻊ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ" )ﺧﺮﻭﺝ‪ .(٨-٧ :٢٤‬ﻓﺎﻟﺪﻳﻦ ﺍﳌﻨـﺰﻝ ﺗﻮﺣﻴﺪ‪ ،‬ﻭﺷـﺮﻳﻌﺔ‪،‬‬
‫ﻭﻋﻬﺪ‪ ،‬ﻭﺿﺤﻴﺔ ﻳﻜﻤﻞ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ‪.‬‬
‫ﻭﰲ ﺍﻷﻧﺒﻴﺎﺀ ﻳﻌ ‪‬ﺪ ﺍﷲ "ﺑﻌﻬ ٍﺪ ﺟﺪﻳﺪ" ﻓﻴﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳊﻴﺔ ﻭﻏﻔﺮﺍﻥ ﺍﳋﻄﺎﻳﺎ‪" :‬ﻫﺎ ﺇﻬﻧﺎ ﺗﺄﰐ ﺃﻳﺎﻡ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ‪ ،‬ﺃﻗﻄـﻊ‬
‫ﻓﻴﻬﺎ ﻋﻬﺪﹰﺍ ﺟﺪﻳﺪﺍﹰ‪ ،‬ﻻ ﻛﺎﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻗﻄﻌﺘﻪ ﻣﻊ ﺁﺑﺎﺋﻬﻢ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﺃﻗﻄﻌﻪ ﺑﻌﺪ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‪ ،‬ﻳﻘﻮﻝ ﺍﷲ‪ ،‬ﻫﻮ‬
‫ﺃﱐ ﺃﺟﻌﻞ ﺷﺮﻳﻌﱵ ﰲ ﺿﻤﺎﺋﺮﻫﻢ‪ ،‬ﻭﺃﻛﺘﺒﻬﺎ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ ﻭﺃﻛﻮﻥ‬

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‫ﳍﻢ ﺇﳍﹰﺎ ﻭﻫﻢ ﻳﻜﻮﻧﻮﻥ ﱄ ﺷﻌﺒﹰﺎ" )ﺇﺭﻣﻴﺎ‪.(١)(٣١ :٣١‬‬

‫ﻭﰲ ﺍﻹﳒﻴﻞ ﳚﺪ‪‬ﺩ ﺍﳌﺴﻴﺢ ﰲ ﺫﺍﺗﻪ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻌﻬﺪ ﻭﺍﻟﺘﻀﺤﻴﺔ‪ ،‬ﻣﻜﻤ‪‬ﻼﺕ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﺴﻴﺤﻲ ﺍﳌﻨـﺰﻝ‪،‬‬
‫ﻱ ﰲ ﺍﻟﻘﺮﺑﺎﻥ)‪ (٢‬ﺍﻟﺬﻱ ﻳُﻌﻄﻴﻬﻢ ﺇﻳ‪‬ﺎﻩ ﻗﺒﻞ ﺍﺳﺘﺸﻬﺎﺩﻩ ﻭﺭﻓﻌﻪ‪" :‬ﺧﺬﻭﺍ‬ ‫ﻭﻳُﺠﺪ‪‬ﺩ ﺩﻳﻦ ﺍﷲ ﰲ ﺻﻮﺭﺓ ﻋﻬﺪ‪ ،‬ﺑﺸﻜﻞ ﺭﻣﺰ ‪‬‬
‫ﻓﻜﻠﻮﺍ‪ :‬ﻫﺬﺍ ﻫﻮ ﺟﺴﺪﻱ‪...‬ﺍﺷﺮﺑﻮﺍ ﻣﻦ ﻫﺬﺍ ﻛﻠﹼﻜﻢ‪ :‬ﻫﺬﺍ ﻫﻮ ﺟﺴﺪﻱ‪ ...‬ﺍﺷﺮﺑﻮﺍ ﻣﻦ ﻫﺬﺍ ﻛﻠﹼﻜﻢ‪ :‬ﻫﺬﺍ ﻫﻮ ﺩﻣﻲ‪ ،‬ﺩﻡ‬
‫ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﺍﻟﺬﻱ ﻳﻬﺮﺍﻕ ﻋﻦ ﺍﻟﻜﺜﲑﻳﻦ ﳌﻐﻔﺮﺓ ﺍﳋﻄﺎﻳﺎ" )ﻣﱴ‪ (٢٦ :٢٦‬ﻭﳚﺪ‪‬ﺩﻩ ﺑﺸﻜ ٍﻞ ﻭﺍﻗﻌ ‪‬ﻲ ﰲ ﺍﺳﺘﺸﻬﺎﺩﻩ ﻋﻠﻰ‬
‫ﺴﻪُ َﻷ ‪‬ﺟ ِﻞ ﹶﺃ ِﺣﺒﱠﺎِﺋ ِﻪ‪...‬‬
‫ﻀ َﻊ ﹶﺃ َﺣ ‪‬ﺪ َﻧ ﹾﻔ َ‬ ‫ﺍﻟﺼﻠﻴﺐ ﺿﺤﻴ ﹰﺔ ﻋﻦ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﷲ ﺍﻵﺏ‪" :‬ﹶﻟ‪‬ﻴ َ‬
‫ﺲ َﻷ َﺣ ٍﺪ ُﺣﺐ‪ ‬ﹶﺃ ‪‬ﻋ ﹶﻈﻢُ ِﻣ ‪‬ﻦ َﻫﺬﹶﺍ ﹶﺃ ﹾﻥ َﻳ َ‬
‫ﺿ ُﻌﻬَﺎ ﹶﺃﻧَﺎ ِﻣ ‪‬ﻦ ﺫﹶﺍﺗِﻲ‪ .‬ﻟِﻲ ُﺳ ﹾﻠﻄﹶﺎ ﹲﻥ ﹶﺃ ﹾﻥ‬
‫ﺲ ﹶﺃ َﺣ ‪‬ﺪ َﻳ ﹾﺄ ُﺧ ﹸﺬﻫَﺎ ِﻣﻨ‪‬ﻲ َﺑ ﹾﻞ ﹶﺃ َ‬
‫ﺿﻊُ َﻧ ﹾﻔﺴِﻲ ﻵ ُﺧ ﹶﺬﻫَﺎ ﹶﺃﻳ‪‬ﻀﹰﺎ‪ .‬ﹶﻟ‪‬ﻴ َ‬ ‫ﺏ َﻷﻧ‪‬ﻲ ﹶﺃ َ‬ ‫ﺤﱡﺒﻨِﻲ ﺍﻵ ُ‬ ‫ِﻟ َﻬﺬﹶﺍ ُﻳ ِ‬
‫ﺻﱠﻴﺔﹸ ﹶﻗِﺒ ﹾﻠُﺘﻬَﺎ ِﻣ ‪‬ﻦ ﹶﺃﺑِﻲ«‪) ".‬ﻳﻮﺣﻨﺎ‪.(١٧ :١٠‬‬ ‫ﺿ َﻌﻬَﺎ َﻭﻟِﻲ ُﺳ ﹾﻠﻄﹶﺎ ﹲﻥ ﹶﺃ ﹾﻥ ﺁ ُﺧ ﹶﺬﻫَﺎ ﹶﺃﻳ‪‬ﻀﹰﺎ‪َ .‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ َﻮ ِ‬
‫ﹶﺃ َ‬
‫ﻭﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﲨﻊ ﺍﻟﺬﺑﻴﺤﺔ ﺍﻟﺮﻣﺰﻳﺔ ﻭﺍﻟﺬﺑﻴﺤﺔ ﺍﻟﻔﻌﻠﻴﺔ‪ ،‬ﻭﻣﻔﺎﻋﻠﻴﻬﻤﺎ ﻣﻌﹰﺎ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫"ﺃﻧﺎ ﺧﺒﺰ ﺍﳊﻴﺎﺓ‪ ...‬ﻭﺍﳋﺒﺰ ﺍﻟﺬﻱ ﺳﺄﻋﻄﻴﻪ ﺃﻧﺎ ﻫﻮ ﺟﺴﺪﻱ ﻷﺟﻞ ﺣﻴﺎﺓ ﺍﻟﻌﺎﱂ‪.‬‬
‫"ﻫﺬﺍ ﻫﻮ ﺍﳋﺒﺰ ﺍﻟﺬﻱ ﻧـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻟﻜﻲ ﻻ ﳝﻮﺕ ﻛ ﹼﻞ ﻣﻦ ﻳﺄﻛﻞ ﻣﻨﻪ‪.‬‬
‫"ﺃﻧﺎ ﺍﳋﺒﺰ ﺍﳊ ‪‬ﻲ ﺍﻟﺬﻱ ﻧـﺰﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ :‬ﻣﻦ ﻳﺄﻛﻞ ﻣﻦ ﻫﺬﺍ ﺍﳋﺒﺰ ﳛﻴﺎ ﺇﱃ ﺍﻷﺑﺪ‪.‬‬
‫ﺸ َﺮﺏُ َﺩﻣِﻲ ﹶﻓﹶﻠﻪُ َﺣﻴَﺎﹲﺓ ﹶﺃَﺑ ِﺪﱠﻳ ﹲﺔ َﻭﹶﺃَﻧﺎ ﹸﺃﻗِﻴ ُﻤ ُﻪ ﻓِﻲ ﺍﹾﻟَﻴ ‪‬ﻮ ِﻡ ﺍ َﻷ ِﺧ ِﲑ" )ﻳﻮﺣﻨﺎ‪.(٣٨-٣٥ :٦‬‬
‫ﺴﺪِﻱ َﻭَﻳ ‪‬‬
‫" َﻣ ‪‬ﻦ َﻳ ﹾﺄﻛﹸﻞﹸ َﺟ َ‬
‫ﻓﻔﻲ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳌﺴﻴﺤﻲ ﳚﺪ‪‬ﺩ ﺍﳌﺴﻴﺢ ﺍﻟﻌﻬﺪ ﺑﲔ ﺍﷲ ﻭﺍﻟﺒﺸﺮ ﰲ ﺩﻣﻪ‪ ،‬ﺭﻣﺰﻳﹰﺎ ﰲ ﺍﻟﻘﺮﺑﺎﻥ‪ ،‬ﺗﻠﻚ ﺍﳌﺎﺋﺪﺓ ﺍﻟﻨﺎﺯﻟﺔ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ﻋﻴﺪﹰﺍ ﺃﺑﺪﻳﹰﺎ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ‪ .‬ﺬﻩ ﺍﻟﻀﺤﻴﺔ ﺟﺪ‪‬ﺩ ﺩﻳﻦ ﺍﷲ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﻳُﻘـﺎﺭﻥ ﺍﻟﺮﺳـﻮﻝ‬
‫ﺑﻮﻟﺲ ﺿﺤﻴ‪‬ﺔ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﰲ ﺍﻟﻘﺮﺑﺎﻥ ﺑﻀﺤﺎﻳﺎ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺍﻷﻣﻴﲔ‪ ،‬ﻭﻣﻔﻌﻮﳍﺎ ﺍﳋﻼﺻ ‪‬ﻲ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻓﻴﻘﻮﻝ‪:‬‬
‫"ﺇﻥ ﻛﺎﻥ ﺩﻡ ﺛﲑﺍﻥ ﻭﺗﻴﻮﺱ )ﻭﲨﺎﻝ ﻭﺧﺮﺍﻑ(‪،‬‬

‫‪ - 1‬ﻗﺎﺑﻞ ﻓﻠﺴﻔﺔ ﲡﺪﻳﺪ ﺍﻟﻌﻬﺪ ﺑﲔ ﺍﷲ ﻭﺍﻟﺒﺸﺮ ﰲ ﺭﺳﺎﻟﺔ ﺑﻮﻟﺲ ﺇﱃ ﺍﻟﻌﱪﺍﻧﻴﲔ‪ ١٣-٦ :٨ :‬ﻭ‪.١٤-١١ :٩‬‬
‫‪ - 2‬ﻗﺪ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺎﺳﻢ ﺍﳌﺎﺋﺪﺓ ﺍﻟﺴﻤﺎﻭﻳﺔ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪" :‬ﺍﳍﻢ‪ ،‬ﺭﺑ‪‬ﻨﺎ ﺍﻧﺰﻝ ﻋﻠﻴﻨﺎ ﻣﺎﺋﺪﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺗﻜﻮﻥ ﻋﻴﺪﹰﺍ ﻷﻭﻟﻨﺎ ﻭﺁﺧﺮﻧﺎ ﻭﺁﻳ ﹰﺔ ﻣﻨﻚ" ‪-١١٥‬‬
‫‪.١١٨‬‬

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‫ﱄ ﻗـﺮ‪‬ﺏ ﷲ‬ ‫ﺡ ﺃﺯ ﹼ‬
‫ﺵ ﻋﻠﻰ ﺍﳌﻨﺠ‪‬ﺴﲔ ﻓﻴُﻘﺪ‪‬ﺳﻬﻢ ﻟﺘﻄﻬﲑ ﺍﳉﺴﺪ‪ ،‬ﻓﻜﻢ ﺑﺎﻷﺣﺮﻯ ﺩﻡ ﺍﳌﺴﻴﺢ‪ ،‬ﺍﻟﺬﻱ ﺑﺮﻭ ٍ‬ ‫ﻭﺭﻣﺎﺩ ﻋﺠﻠﺔ ﻳﺮ ‪‬‬
‫ﻧﻔﺴﻪ ﺑﻼ ﻋﻴﺐ ﻳﻄﻬ‪‬ﺮ ﺿﻤﲑﻧﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳌﻴﺘﺔ ﻟﻨﻌﺒﺪ ﺍﷲ ﺍﳊ ‪‬ﻲ‪ ...‬ﻭﻛﻤﺎ ﺣﺘ‪‬ﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻥ ﳝﻮﺗﻮﺍ ﻣـﺮ ﹰﺓ ﻭﺍﺣـﺪﺓ‪،‬‬
‫ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﻜﻮﻥ ﺍﻟﺪﻳﻨﻮﻧﺔ‪ ،‬ﻛﺬﻟﻚ ﺍﳌﺴﻴﺢ ﻫﻮ ﺃﻳﻀﹰﺎ ﺑﻌﺪ ﺃﻥ ﻗﺮ‪‬ﺏ ﻧﻔﺴﻪ ﻟﲑﻓﻊ ﺧﻄﺎﻳﺎ ﺍﻟﻜﺜﲑﻳﻦ‪ ،‬ﺳـﻴﻈﻬﺮ ﺛﺎﻧﻴـ ﹰﺔ ﻻ‬
‫ﻟﻴُﻜﻔﹼﺮ ﺍﳋﻄﻴﺌﺔ ﺑﻞ ﳋﻼﺹ ﺍﻟﺬﻳﻦ ﻳﻨﺘﻈﺮﻭﻧﻪ" )ﻋﺐ‪١٣ :٩‬ﻭ‪ .(٢٧‬ﻭﻗﺪ ﺃﺧﺬ ﺍﻟﺮﺳﻞ ﺍﳊﻮﺍﺭﻳﻮﻥ ﻋـﻦ ﺍﳌﺴـﻴﺢ ﻫـﺬﻩ‬
‫ﺕ‪) ".‬ﺃﻋﻤـﺎﻝ‪:١٠‬‬ ‫ﻸ ‪‬ﺣﻴَﺎ ِﺀ ﻭَﺍ َﻷﻣ‪‬ـﻮَﺍ ِ‬
‫ﷲ َﺩﻳﱠﺎﻧﹰﺎ ِﻟ َ‬
‫ﺸ َﻬ َﺪ ِﺑﹶﺄﻥﱠ َﻫﺬﹶﺍ ﻫُ َﻮ ﺍﹾﻟ ُﻤ َﻌﻴﱠ ُﻦ ِﻣ َﻦ ﺍ ِ‬
‫ﺐ َﻭَﻧ ‪‬‬
‫ﺸ ‪‬ﻌ ِ‬
‫ﺍﻟﻮﺻﻴ‪‬ﺔ‪" :‬ﹶﺃ ‪‬ﻭﺻَﺎﻧَﺎ ﹶﺃ ﹾﻥ َﻧ ﹾﻜ ِﺮ َﺯ ﻟِﻠ ﱠ‬
‫‪.(٤٢‬‬

‫* * *‬
‫ﳔﺘﻢ ﺑﺘﻼﻭﺓ ﻓﺎﲢﺔ ﺍﻟﻘﺮﺁﻥ ﻷﻬﻧﺎ ﳐﺘﺼﺮ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻨ ‪‬‬
‫ﱯ ﺍﻟﻌﺮﰊ ﻭﺃﻣ‪‬ﺘﻪ ﻣﺪﻯ ﺃﺟﻴﺎﳍﻢ‪" :‬ﺍﳊﻤ ُﺪ ﷲ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ .‬ﺇﻳ‪‬ﺎ َﻙ ﻧﻌﺒﺪ ﻭﺇﻳ‪‬ﺎﻙ ﻧﺴﺘﻌﲔ‪ :‬ﺍﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ"‪.‬‬
‫ﺭ ‪‬‬
‫ﱯ ﺍﻟﻌﺮﰊ ﻭﺃﻣ‪‬ﺘﻪ ﺍﳌﺘﻮﺍﺻﻠﺔ ﻫﻲ ﻃﻠﺐ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﻫـﺬﺍ‬‫ﻓﺎﻟﻘﺮﺁﻥ ﺩﻋﻮﺓ ﻣﺘﻮﺍﺻﻠﺔ "ﻟﻠﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ" ﻭﺻﻼﺓ ﺍﻟﻨ ‪‬‬
‫ﺍﻟﺼﺮﺍﻁ‪ .‬ﻭﰲ ﺍﻹﳒﻴﻞ ﻳﻘﻮﻝ ﺍﳌﺴﻴﺢ‪" :‬ﺃﻧﺎ ﺍﻟﺼﺮﺍﻁ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﳊﻴﺎﺓ‪ :‬ﻻ ﻳﺄﰐ ﺃﺣ ‪‬ﺪ ﺇﱃ ﺍﷲ ﺇ ﹼﻻ ﰊ" )ﻳﻮﺣﻨ‪‬ـﺎ ‪.(٦ :١٤‬‬
‫ﻫﻮ "ﺍﻟﺼﺮﺍﻁ" ﻭﻟﻴﺲ ﺻﺮﺍﻃﹰﺎ ﻛﻐﲑﻩ ﺑﻞ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺬﻱ ﻳﻘﻮﺩ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪" :‬ﺃﻧﺎ ﺍﳊﻘﻴﻘﺔ"‪ .‬ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﻌﻄﻲ‬
‫ﻕ ﺃﻥ ﻳﻨﻄﻖ ‪‬ﺎ‪ ،‬ﻭﺗﺼﺪ‪‬ﻗﻪ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ‪ ،‬ﺇ ﹼﻻ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﺕ ﺛﻼﺙ ﻻ ﳝﻜﻦ ﳌﺨﻠﻮ ٍ‬
‫ﺍﳊﻴﺎﺓ‪" :‬ﺃﻧﺎ ﺍﳊﻴﺎﺓ"‪ .‬ﻛﻠﻤﺎ ‪‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻣﻨﺬ ﻓﺎﲢﺘﻪ ﻳﺼﻒ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﰲ ﺃﺧﻄﺮ ﻣﻮﺍﻗﻔﻪ‪ ،‬ﺑﺄﻋﻈﻢ ﺻﻔﺎﺗﻪ‪ ،‬ﺃﻧﻪ "ﻣﻠﻚ ﻳـﻮﻡ ﺍﻟـﺪﻳﻦ"‪.‬‬
‫ﻭﻧﺮﻯ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﳜﺘﻢ ﺣﻴﺎﺗﻪ ﻭﺭﺳﺎﻟﺘﻪ ﺑﻮﺻﻒ ﻣﻮﻗﻔﻪ ﻣﻦ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﳋﻠﻴﻘﺔ ﻛﻠﹼﻬﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻷﺧﲑ ﺑﺄﻧـﻪ ﻫـﻮ‬
‫"ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪" :‬ﻭﻣﱴ ﺟﺎﺀ ﺍﺑﻦ ﺍﻟﺒﺸﺮ ﲟﺠﺪﻩ‪ ،‬ﻭﲨﻴﻊ ﺍﳌﻼﺋﻜﺔ ﻣﻌﻪ‪ ،‬ﺣﻴﻨﺌ ٍﺬ ﳚﻠﺲ ﻋﻠﻰ ﻋﺮﺵ ﳎﺪﻩ‪ ،‬ﻭﲢﺸﺮ ﻟﺪﻳـﻪ‬
‫ﲨﻴﻊ ﺍﻷﻣﻢ‪ ...‬ﻓﻴﻘﻮﻝ ﺍﳌﻠﻚ ﻟﻠﹼﺬﻳﻦ ﻋﻦ ﳝﻴﻨﻪ‪ :‬ﺗﻌﺎﻟﻮﺍ ﻳﺎ ﻣﺒﺎﺭﻛﻲ ﺃﰊ‪ ،‬ﺭﺛﻮﺍ ﺍﳌ ﹾﻠ َ‬
‫ﻚ ﺍﳌﻌ ‪‬ﺪ ﻟﻜﻢ ﻣﻨﺬ ﺇﻧﺸـﺎﺀ ﺍﻟﻌـﺎﱂ‪ ...‬ﰒ‬
‫ﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﻟﻠﹼﺬﻳﻦ ﻋﻦ ﻳﺴﺎﺭﻩ‪ :‬ﺍﺫﻫﺒﻮﺍ ﻋﻨ‪‬ﻲ ﻳﺎ ﻣﻼﻋﲔ ﺇﱃ ﺍﻟﻨ‪‬ﺎﺭ ﺍﻷﺑﺪﻳﺔ"‪.‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﻳُﻈﻬﺮ ﳏﻤ‪‬ﺪﹰﺍ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻋﺒﺪﹰﺍ )ﻣﺸﻔﻌﹰﺎ( ﻳُﺪﺍﻥ ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﳌﺮﺳﻠﲔ‪ .‬ﻭﺍﻹﳒﻴﻞ ﻳُﻈﻬﺮ ﺍﳌﺴﻴﺢ ﺩﻳ‪‬ﺎﻧـﹰﺎ‬
‫ﻟﻠﻌﺎﳌﲔ‪ ،‬ﻷﻧﻪ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪.‬‬

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‫ﻣﻮﻗﻒ ﳏﻤ‪‬ﺪ ﻭﺍﳌﺴﻴﺢ‬

‫ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‬

‫"ﻋﻨﺪﺋ ٍﺬ ﻗﺎﻝ ﻟﻪ ﻳﺴﻮﻉ‪ :‬ﺇﻟﻴﻚ ﻋﻨ‪‬ﻲ ﻳـﺎ ﺷـﻴﻄﺎﻥ!‬ ‫ﺏ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﳘﺰﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻋﻮﺫ‬‫"ﻭﻗﻞ‪ :‬ﺭ ‪‬‬
‫ﻓﺘﺮﻛﻪ ﺇﺑﻠﻴﺲ ﻭﺇﺫﺍ ﻣﻼﺋﻜ ﹲﺔ ﺃﻗﺒﻠﺖ ﻭﺻـﺎﺭﺕ ﲣﺪﻣـﻪ"‬ ‫ﺏ ﺃﻥ ﳛﻀﺮﻭﻥ" )ﻣﺆﻣﻨﻮﻥ‪.(٦٨‬‬‫ﺑﻚ ﺭ ‪‬‬
‫)ﻣﱴ‪.(١٠ :٣‬‬
‫ﻚ ﺑـﺎﷲ ﺃ ﹼﻻ‬
‫"ﺗﻘﻮﻝ ﺍﻟﺸﻴﺎﻃﲔ ﻟﻠﻤﺴﻴﺢ‪ :‬ﺃﺳﺘﺤﻠﻔ َ‬ ‫"ﻭﺇﺫﺍ ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ ﻣـﻦ ﺍﻟﺸـﻴﻄﺎﻥ‬
‫ﺗﻌﺬﹼﺑﻨﺎ"! )ﻣﺮﻗﺲ‪.(٥‬‬ ‫ﺍﻟﺮ‪‬ﺟﻴﻢ" )ﳓﻞ‪.(٩٨‬‬

‫ﺳﺮ‪‬ﺍﻥ ﰲ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ُﻳﺪﻫﺸﺎﻥ‪ :‬ﺳ ‪‬ﺮ ﻣﻮﻗﻒ ﳏﻤ‪‬ﺪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ؛ ﻭﺳ ‪‬ﺮ ﻣﻮﻗﻒ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﺸـﻴﻄﺎﻥ‪ .‬ﺃﻭ‬
‫ﳘﺎ ﺳﺮ‪‬ﺍﻥ ﰲ ﻭﺍﺣﺪ‪ :‬ﻣﻮﻗﻒ ﺇﺑﻠﻴﺲ ﻣﻦ ﺍﳌﺴﻴﺢ ﻭﳏﻤ‪‬ﺪ‪.‬‬
‫ﱯ ﻭﺍﳌﺴﻠﻤﲔ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮ‪‬ﺟﻴﻢ ﻗﺒﻞ ﻛ ﹼﻞ ﺗـﻼﻭ ٍﺓ‬
‫ﻭﻗﻮﺓ ﻫﺬﺍ ﺍﻟﻠﹼﻐﺰ ﺍﳋﻔ ‪‬ﻲ ﺗﻈﻬﺮ ﻣﻦ ﺗﺮﺩﺍﺩ ﺍﻟﻨ ‪‬‬
‫ﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮ‪‬ﺟﻴﻢ" )ﳓﻞ‪ .(٩٨‬ﻭﻳﺮﺩ‪‬ﺩﻭﻥ ﻫﺬﻩ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ‬ ‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪" :‬ﻭﺇﺫﺍ ﻗﺮﺃ َ‬
‫ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻣﻄﻠﻊ ﻛ ﹼﻞ ﺻﻼﺓٍ‪ ،‬ﺣﱴ ﻗﺒﻞ ﺍﻻﺳﺘﻔﺘﺎﺡ "ﺑﺎﺳﻢ ﺍﷲ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺮﺣﻴﻢ"!‪.‬‬
‫ﻳﻈﻬﺮ ﺇﺑﻠﻴﺲ‪ ،‬ﺃﻭ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﰲ ﻣﻄﻠﻊ ﺍﻟﻜﺘﺎﺏ )ﺗﻜﻮﻳﻦ‪ (١‬ﻭﻣﻄﻠﻊ ﺍﻹﳒﻴﻞ )ﻣﱴ‪ (٣‬ﻭﻣﻄﻠﻊ ﺍﻟﻘﺮﺁﻥ )ﺑﻘﺮﺓ‪(٣٦‬‬
‫ﻣﺜﻞ "ﺇﻟﻪ ﺍﻟﺸ ‪‬ﺮ" ﺃﻭ ﺍﻟﻘﻮﺓ ﺍﳋﻔﻴ‪‬ﺔ ﺍﻟﺸﺮﻳﺮﺓ ﺍﻟﱵ ﺗﻌﺮﺽ ﻋﻤﻞ ﺍﳋﺎﻟﻖ ﰲ ﺧﻠﻴﻘﺘﻪ‪ ،‬ﻭﺗﻔﺴﺪ ﻋﻠﻴﻪ ﻣﻘﺎﺻﺪﻩ ﻭﺃﻋﻤﺎﻟﻪ‪ ،‬ﻭﲢـﻮﻝ‬
‫ﺍﳋﻠﻴﻘﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺳﻠﻄﺎﻥ ﺍﷲ ﺇﱃ ﺳﻠﻄﺎﻬﻧﺎ‪.‬‬
‫ﻭﻣﻨﺬ ﻗﺼﺺ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﺍﻟﺬﻱ ﺍﻧﺘﺸﺮ ﰲ ﻛ ﹼﻞ ﺍﻷﻣﻢ ﻭﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﺃﺧﺬ ﺍﻟﻨﺎﺱ ﻛﻠﹼﻤـﺎ ﺍﺑﺘﻌـﺪﻭﺍ ﻋـﻦ ﺍﻟـﻮﺣﻲ‬
‫ﺍﻟﻔﺮﺩﻭﺳﻲ‪ ،‬ﻭﻋﻦ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺑﺘﺄﻟﻴﻪ ﺇﺑﻠﻴﺲ‪ ،‬ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟﻜﺎﻣﻨﺔ ﻭﺭﺍﺀ ﺍﻟﻄﺒﻴﻌﺔ ﻭﰲ ﺧﻔﺎﻳﺎﻫﺎ‪ ،‬ﻭﺍﻟﱵ ﺍﺳـﺘﺤﻮﺫﺕ‪ ،‬ﻗﺒـﻞ‬
‫ﺍﳌﺴﻴﺢ‪ ،‬ﻋﻠﻰ ﺗﻔﻜﲑ ﺍﻹﻧﺴﺎﻥ ﻭﺗﺪﺑﲑﻩ‪ ،‬ﺣﱴ ﺻﺎﺭ ﻳُﺤﺴﺐ ﳍﺎ ﻛ ﹼﻞ ﺣﺴﺎﺏ‪.‬‬

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‫ﲝﺚ ﺃﻭﻝ‪:‬‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻋﻘﻴﺪﺓ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻴﺤﻴﺔ‪:‬‬
‫‪ -١‬ﻭﺟﻮﺩ ﺍﻟﺸﻴﻄﺎﻥ‪:‬‬
‫ﻻ ﻣﻌﲎ ﻟﻠﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﺑﺪﻭﻥ ﺣﻘﻴﻘﺔ ﻭﺟﻮﺩ ﺇﺑﻠﻴﺲ ﻭﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﻋﻤﻠﻬﻢ ﺍﳋﻔ ‪‬ﻲ ﺍﻟﺸـﺮﻳﺮ ﻋﻠـﻰ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﰲ ﻛ ﹼﻞ ﺻﻔﺤﺔ ﻣﻦ ﺻﻔﺤﺎﺕ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﺗﻘﺮﻳﺒﹰﺎ ﻳﺮﺩ ﺫﻛﺮﻫﻢ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻣﻨﻬﻢ‪.‬‬
‫ﻭﺗﻠﻚ ﺍﻟﺴﻴﻄﺮﺓ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﻌﺎﱂ‪ .‬ﻳﺼﻮ‪‬ﺭﻫﺎ ﺍﻹﳒﻴﻞ ﺃﺭﻭﻉ ﺗﺼﻮﻳﺮ‪ .‬ﻓﺎﳌﺴﻴﺢ ﻳﺴﻤﻲ ﺇﺑﻠﻴﺲ "ﺳﻠﻄﺎﻥ ﻫﺬﺍ‬
‫ﺍﻟﻌﺎﱂ" )ﻳﻮ‪٣١ :١٢‬ﻭ‪ ،٣٠ :١٤‬ﻣﱴ‪ .(٢٩ :١٢‬ﻭﺍﻟﺮ‪‬ﺳﻮﻝ ﺑﻮﻟﺲ ﻳﻠﻘﹼﺒﻪ "ﺇﻟﻪ ﻫﺬﺍ ﺍﻟﺪﻫﺮ" )‪٢‬ﻛﻮ‪ (٤:٤‬ﻭﻳﺴﻤ‪‬ﻲ ﺟﻨـﻮﺩ‬
‫ﺇﺑﻠﻴﺲ "ﺍﻟﺮﺋﺎﺳﺎﺕ ﻭﺍﻟﺴﻼﻃﲔ ﻭﻭﻻﺓ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﻋﺎﱂ ﺍﻟﻈﻠﻤﺔ ﻭﺍﻷﺭﻭﺍﺡ ﺍﻟﺸﺮﻳﺮﺓ" )ﺃﻑ‪.(١٢ :٦‬‬
‫ﻭﻳﻌﺪ‪‬ﺩ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﺻﻔﺎﺕ ﺫﺍﻙ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳉﻬﻨ‪‬ﻤﻲ‪" :‬ﺇﻧﻪ ﺳﻠﻄﺎﻥ ﺍﻟﻈﻠﻤﺔ" )‪١‬ﻛـﻮ‪١٣ :١‬ﻭ‪ (١٥‬ﺃﻭ ﻛﻤـﺎ‬
‫ﻳﻘﻮﻝ ﻳﺴﻮﻉ "ﺳﻠﻄﺎﻥ ﺍﻟﻈﻠﻤﺎﺕ" )ﻟﻮ‪ (٥٣ :٢٢‬ﻭﺍﻟﺬﻱ ﻳﺘﺒﻌﻪ "ﻋﻴﻨُﻪ ﻣﻈﻠﻤﺔ" )ﻟﻮ‪ (٣٦-٣٤ :١١‬ﻷﻧﻪ "ﻓﻀ‪‬ﻞ ﺍﻟﻈﻠﻤﺎﺕ‬
‫ﻋﻠﻰ ﺍﻟﻨﻮﺭ" )ﻳﻮ‪ (١٩ :٣‬ﻭﻟﺬﻟﻚ ﻓﻬﻮ "ﻳﻌﻴﺶ ﰲ ﺍﻟﻈﻠﻤﺎﺕ" )ﻳﻮ‪١٢ :٨‬ﻭ ‪٣٥ :١٢‬ﻭ‪ .(٤٦‬ﻭﺃﻧﻪ "ﺳـﻠﻄﺎﻥ ﺍﳍـﻮﺍﺀ"‬
‫)ﺃﻑ‪ (٢:٢‬ﻭ"ﺳﻠﻄﺎﻥ ﺍﻟﺒﺤﺮ" ﻟﻮﻳﺜﺎﻥ‪ ،‬ﺍﻟﺘﻨﲔ ﺍﻟﻌﻈﻴﻢ ﺍﳍﺎﺋﻞ )ﺃﺵ‪ ١ :٢٧‬ﰒ ﺭﺅ‪ (٢ :٢٠‬ﻭ "ﺳﻠﻄﺎﻥ ﺍﻟ ‪‬ﱪ" ﺣﻴﺚ ﻳﻄﻮﻑ‬
‫ﰲ ﺃﻣﻜﻨ ٍﺔ ﻗﺎﺣﻠﺔ ﻃﻠﺒﹰﺎ ﻟﻠﺮﺍﺣﺔ )ﻣﱴ‪ (١)(٤٣ :١٢‬ﻭﻣﻦ ﺣﻴﺚ ﻳﺄﰐ ﺑﺄﻋﻮﺍﻧﻪ ﳌﻬﺎﲨﺔ ﺍﻟﺼﺎﳊﲔ )ﻟﻮﻗﺎ‪ ،٢٤ :١١‬ﻣـﱴ‪:١٢‬‬
‫‪ .(٤٣‬ﺃﺧﲑﹰﺍ ﻳﺴﻤ‪‬ﻴﻪ "ﺳﻠﻄﺎﻥ ﺍﳌﻮﺕ" )ﻋﱪ‪.(١٥-١٤ :٢‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﳌﺴﻜﻮﻧﺔ‪ ،‬ﻳﺘﺒﺠ‪‬ﺢ ﺑﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺣﱴ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﻓﻴﻌﺘﱪ "ﳑﺎﻟﻚ ﺍﻟﻌﺎﱂ ﻭﳎـﺪﻫﺎ‬
‫ﻣﻠﻜﹰﺎ ﻟﻪ" )ﻣﱴ‪(٩-٨ :٤‬؛ ﻭﺍﳌﺴﻴﺢ ﻳﻌﺘﺮﻑ ﻟﻪ ‪‬ﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻗﺒﻞ ﺃﻥ ﻳُﺰﻳﻠﻪ ﻣﻨﻪ )ﻣﱴ‪ .(٢٦ :١٢‬ﻷﻥ ﺍﳌﺴﻴﺢ‬

‫‪ - 1‬ﻭﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻛﺘﺎﺑﻴﺔ ﺃﻳﻀﹰﺎ‪ :‬ﻣﻦ ﻣﺴﺎﻛﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺼﺤﺮﺍﺀ‪ :‬ﳛﺒﺲ ﺍﳌﻼﻙ ﺍﻟﺸﻴﻄﺎﻥ ﺃﺯﻣﺪﺍ ﰲ ﺻﺤﺮﺍﺀ ﻣﺼﺮ )ﻃﻮﺑﻴﺎ‪ (١٧ :٦‬ﻭﺍﻟﺮﺅﻳﺎ ﺗﻌ ‪‬ﺪ ﺑﺎﺑـﻞ‪ ،‬ﺭﻣـﺰ‬
‫ﺭﻭﻣﻴﺔ ﺍﳌﻀﻄﻬﺪﺓ ﻟﺪﻳﻦ ﺍﷲ‪ ،‬ﺑﺎﳋﺮﺍﺏ ﺣﻴﺚ ﺗﺼﲑ ﺳﻜﻨﹰﺎ ﻟﻠﺸﻴﺎﻃﲔ ﻭﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﺠﺴﺔ )‪.(٢ :١٨‬‬

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‫ﺇﳕﺎ ﺟﺎﺀ ﻟﻴُﺤﺮ‪‬ﺭ ﺍﻟﻌﺎﱂ ﻣﻦ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺸﻴﻄﺎﱐ ﻭﳜﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﺬﻩ ﺍﳌﻤﻠﻜﺔ ﺍﳌﻈﻠﻤـﺔ ﺍﻟﻘﺎﺳـﻴﺔ )ﻳـﻮ‪٣١ :١٢‬‬
‫ﻣﱴ‪ (٢٩ :١٢‬ﺇﱃ ﺣﺮﻳﺔ ﺃﺑﻨﺎﺀ ﻣﻠﻜﻮﺕ ﺍﷲ ‪.‬‬
‫ﻭﻗﺪ ﺣﺬﹼﺭ ﺍﳌﺴﻴﺢ ﺍﳊﻮﺍﺭﻳ‪‬ﻮﻥ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﺒﺎﺋﻞ ﺇﺑﻠﻴﺲ‪ .‬ﻓﻘﺪ ﺭﺁﻩ ﺍﳌﺴﻴﺢ "ﺳﺎﻗﻄﹰﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺜـﻞ ﺍﻟـﱪﻕ"‬
‫)ﻟﻮ‪ (١٨ :١٠‬ﻟﻴﻐﻮﻱ ﺍﳌﺴﻜﻮﻧﺔ؛ "ﻭﻗﺪ ﺳﺄﻝ ﺃﻥ ﻳﻐﺮﺑﻞ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﺗﻐﺮﺑﻞ ﺍﳊﻨﻄﺔ" )ﻟﻮ‪ .(٣١ :٢٢‬ﻭﺣﺬﹼﺭ ﻣﻨﻪ ﺭﺳـﻞ‬
‫ﺍﳌﺴﻴﺢ‪" :‬ﺍﺻﺤﻮﺍ ﻭﺍﺳﻬﺮﻭﺍ ﻓﺈﻥ ﺇﺑﻠﻴﺲ ﺧﺼﻤﻜﻢ ﻛﺎﻷﺳﺪ ﺍﻟﺰﺍﺋﺮ ﳚﻮﻝ ﻣﻠﺘﻤﺴﹰﺎ ﻣﻦ ﻳﺒﺘﻠﻌﻪ" )‪١‬ﺑﻄﺮ‪.(٩-٨ :٥‬‬
‫ﻭﻟﺬﻟﻚ ﻳُﺴﻤ‪‬ﻴﻪ ﺍﳌﺴﻴﺢ ﻭﺭﺳﻠﻪ ﺇﺑﻠﻴﺲ )ﻳﻮ‪ (٤٤ :٨‬ﺍﺠﻤﻟﺮ‪‬ﺏ )ﻣﱴ‪ (٣٠ :٤‬ﺍﳋﺼﻢ ﻭﺍﳌﻘـﺎﻭﻡ )‪١‬ﺑﻄـﺮ‪(٨ :٥‬‬
‫ﻭﺍﻟﺮﻭﺡ ﺍﻟﻨﺠﺲ )ﻣﱴ‪ .(٤٣ :١٢‬ﻭﻳﻨﻌﺘﻪ ﺍﳌﺴﻴﺢ ﰲ "ﺍﻟﺼﻼﺓ ﺍﻟﺮﺑﻴ‪‬ﺔ" ﺍﻟﱵ ﺃﻣﺮ ﺑﺘﻼﻭ‪‬ﺎ ﺩﺍﺋﻤﹰﺎ "ﺑﺎﻟﺸﺮﻳﺮ"‪ ،‬ﻣﺼﺪﺭ ﻛـ ﹼﻞ‬
‫ﺷﺮ‪ ،‬ﻟﻜﻲ ﻳﻌﺮﻓﻮﻩ ﻭﳛﺬﺭﻭﻩ ﻭﻳﻨﺠﻮﺍ ﻣﻨﻪ ﺑﺼﻼ‪‬ﻢ )ﻣﱴ‪ ،١٣ :٥‬ﺃﻋﻤﺎﻝ‪ ١٢ :١٩‬ﰒ ‪ ١‬ﻳﻮ‪.(١٧ :٢‬‬
‫ﻭﻗﺪ ﺃﻭﺭﺩ ﺍﻟﻘﺮﺁﻥ ﻗﺼ‪‬ﺔ ﺁﺩﻡ ﻭﺇﺑﻠﻴﺲ ﺳﺒﻊ ﻣﺮ‪‬ﺍﺕ‪ :‬ﺳﺘﹰﺎ ﻣﻨﻬﺎ ﰲ ﺳﻮﺭ ﻣﻜﻴ‪‬ﺔ ﻭﻫﻲ ﺍﻷﻋـﺮﺍﻑ )‪-١٠‬‬
‫‪ (١٨‬ﻭﺍﳊﺠﺮ )‪ (٤٤-٢٨‬ﻭﺍﻹﺳﺮﺍﺀ )‪ (٦٥-٦١‬ﻭﺍﻟﻜﻬﻒ )‪ (٥٠‬ﻭﻃﻪ )‪ (١٢٣-١١٦‬ﻭﺹ)‪ (٨٥-٧١‬ﻭﻭﺍﺣـﺪﺓ ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺍﳌﺪﻧﻴﺔ")‪ (١‬ﺣﻴﺚ ﻳﺼﻒ ﺍﻟﻘﺮﺁﻥ ﻋﻤﻞ ﺇﺑﻠﻴﺲ ﻣﻊ ﺁﺩﻡ ﻭﺫﺭﻳ‪‬ﺘﻪ ﻣﻨﺬ ﻓﺠﺮ ﺍﳋﻠﻴﻘﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﺄﻭﺻـﺎﻑ‬
‫ﻣﺘﻘﺎﺭﺑﺔ ﻣﺘﻤﺎﺛﻠﺔ‪" :‬ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﻟﻠﻤﻼﺋﻜﺔ‪ :‬ﺍﺳﺠﺪﻭﺍ ﻵﺩﻡ ! ﻓﺴﺠﺪﻭﺍ ﺇ ﹼﻻ ﺇﺑﻠﻴﺲ" ﻭﺟﻨﺪﻩ )ﻃﻪ‪ (٢٠‬ﻓﺄﻫﻠﻜﻬﻢ ﺍﷲ ﰲ ﺟﻬﻨ‪‬ﻢ‬
‫"ﻓﻜﺒﻜﺒﻮﺍ ﻓﻴﻬﺎ ﻫﻢ ﻭﺍﻟﻐﺎﻭﻭﻥ‪ ،‬ﻭﺟﻨﻮﺩ ﺇﺑﻠﻴﺲ ﺃﲨﻌﲔ" )ﺷﻌﺮﺍﺀ‪ (٩٤‬ﻭﻗﻠﻨﺎ ﻳﺎ ﺁﺩﻡ ﺍﺳﻜﻦ ﺃﻧﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨ‪‬ﺔ ﻭﻛـﻼ‬
‫ﺭﻏﺪﹰﺍ ﺣﻴﺚ ﺷﺌﺘﻤﺎ ﻭﻻ ﺗﻘﺮﺑﺎ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﻓﺘﻜﻮﻧﺎ ﻣﻦ ﺍﻟﻈﺎﳌﲔ‪ .‬ﻓﺄﺯﻟﹼﻬﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻨﻬﺎ ﻓﺄﺧﺮﺟﻬﻤﺎ ﳑﺎ ﻛﺎﻧـﺎ ﻓﻴـﻪ؛‬
‫ﺾ ﻋﺪ ‪‬ﻭ ﻭﻟﻜﻢ ﰲ ﺍﻷﺭﺽ ﻣﺴﺘﻘ ‪‬ﺮ ﻭﻣﺘﺎﻉ ﺇﱃ ﺣﲔ" )ﺑﻘﺮﺓ‪ (٣٦‬ﻗﺎﻝ ﺍﻫﺒﻄﻮﺍ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ‬ ‫ﻭﻗﻠﻨﺎ‪ :‬ﺍﻫﺒﻄﻮﺍ ﺑﻌﻀﻜﻢ ﻟﺒﻌ ٍ‬
‫ﻉ ﺇﱃ ﺣﲔ‪) .‬ﺃﻋﺮﺍﻑ‪.(٢٣‬‬ ‫ﻋﺪﻭ ﻟﻜﻢ ﰲ ﺍﻷﺭﺽ ﻣﺴﺘﻘ ‪‬ﺮ ﻭﻣﺘﺎ ‪‬‬
‫ﻓﻘﺎﻝ ﺇﺑﻠﻴﺲ ﻣﺘﺤﺪ‪‬ﻳﹰﺎ ﺍﷲ‪" :‬ﲟﺎ ﺃﻏﻮﻳﺘﲏ ﻷﻗﻌﺪ ﹼﻥ ﳍﻢ ﺻﺮﺍﻃﻚ ﺍﳌﺴﺘﻘﻴﻢ ﰒ ﻵﺗﻴﻨ‪‬ﻬﻢ ﻣﻦ ﺑـﲔ ﺃﻳـﺪﻳﻬﻢ‬
‫ﻭﻣﻦ ﺧﻠﻔﻬﻢ ﻭﻋﻦ ﺇﳝﺎﻬﻧﻢ ﻭﴰﺎﺋﻠﻬﻢ‪ ،‬ﻭﻻ ﲡﺪ ﺃﻛﺜﺮﻫﻢ‬

‫‪ - 1‬ﺍﻷﺳﺘﺎﺫ ﺩﺭﻭﺯﺓ‪ :‬ﻋﺼﺮ ﺍﻟﻨﱯ ﻭﺑﻴﺌﺘﻪ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ‪.٣٩٠‬‬

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‫ﺏ ﲟﺎ ﺃﻏﻮﻳﺘﲏ ﻷﺯﻳﻨ ‪‬ﻦ ﳍﻢ ﰲ ﺍﻷﺭﺽ ﻭﻷﻏﻮﻳﻨ‪‬ﻬﻢ ﺃﲨﻌﲔ )ﺣﺠﺮ‪.(٣٩‬‬ ‫ﺷﺎﻛﺮﻳﻦ )ﺃﻋﺮﺍﻑ‪ (١٦-١٥‬ﻗﺎﻝ ﺭ ‪‬‬
‫ﻓﺠﺎﺀ ﲢﺬﻳﺮ ﺍﷲ ﻵﺩﻡ ﻭﺫﺭﻳ‪‬ﺘﻪ ﻣﻦ ﺇﺑﻠﻴﺲ ﻭﺫﺭﻳ‪‬ﺘﻪ‪" :‬ﻳﺎ ﺑﲏ ﺁﺩﻡ ﻻ ﻳﻔﺘﻨ‪‬ﻨﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻛﻤﺎ ﺃﺧﺮﺝ ﺃﺑﻮﻳﻜﻢ ﻣـﻦ‬
‫ﺍﳉﻨ‪‬ﺔ ﻳﻨـﺰﻉ ﻋﻨﻬﺎ ﻟﺒﺎﺳﻬﻤﺎ ﻟﻴُﺮﻳﻬﻤﺎ ﺳﻮﺁ‪‬ﻤﺎ‪ :‬ﺇﻧﻪ ﻳﺮﺍﻛﻢ ﻫﻮ ﻭﻗﺒﻴﻠﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﺗﺮﻭﻬﻧ َﻢ ﺇﻧﺎ ﺟﻌﻠﻨﺎ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻭﻟﻴـﺎﺀ‬
‫ﻚ ﻭﺍﺟﻠﺐ ﻋﻠﻴﻬﻢ ﲞﻴﻠﻚ ﻭﺭﺟﻠِﻚ‪ ،‬ﻭﺷـﺎﺭﻛﻬﻢ ﰲ‬ ‫ﺖ ﻣﻨﻬﻢ ﺑﺼﻮﺗ َ‬ ‫ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ" )ﺑﻘﺮﺓ‪ (٦٦‬ﻭﺍﺳﺘﻔﺰﺯ ﻣﻦ ﺍﺳﺘﻄﻌ َ‬
‫ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ‪ ،‬ﻭﻋﺪ‪‬ﻫﻢ‪ :‬ﻭﻣﺎ ﻳﻌﺪ‪‬ﻫﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺇ ﹼﻻ ﻏﺮﻭﺭﺍ )ﺇﺳﺮﺍﺀ‪ (٦٤‬ﻓﺎﻟﺸﻴﻄﺎﻥ ﻫﻮ ﻋﺪ ‪‬ﻭ ﺍﻹﻧﺴـﺎﻥ ﺍﳌـﺒﲔ‪" :‬ﺃﱂ‬
‫ﺃﻋﻬﺪ ﺇﻟﻴﻜﻢ ﻳﺎ ﺑﲏ ﺁﺩﻡ ﺃ ﹼﻻ ﺗﻌﺒﺪﻭﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻧﻪ ﻫﻮ ﻋﺪ ‪‬ﻭ ﻣﺒﲔ" ‪" .‬ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻜﻢ ﻋﺪﻭ‪ ،‬ﻓﺎﺗ‪‬ﺨﺬﻭﻩ ﻋﺪ ‪‬ﻭﺍﹰ‪ ،‬ﺇﳕﺎ ﻳﺪﻋﻮ‬
‫ﺣﺰﺑﻪ ﻟﻴﻜﻮﻧﻮﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻌﲑ"‪.‬‬
‫ﺏ ﲟﺎ ﺃﻏﻮﻳﺘﲏ ﻷﺯﻳﻨ ‪‬ﻦ ﳍﻢ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻷﻏﻮﻳﻨ‪‬ﻬﻢ ﺃﲨﻌﲔ‪ :‬ﺇ ﹼﻻ ﻋﺒـﺎﺩ َﻙ‬ ‫ﻭﻳﺴﻮﺩ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪" :‬ﻗﺎﻝ "ﺭ ‪‬‬
‫ﻚ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺮ‪‬ﻣﺖ ﻋﻠ ‪‬ﻲ‪ :‬ﻟﺌﻦ ﺃﺧﺮﺗﲏ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻼ ﻣﺎ ﻫﻢ‪" :‬ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳﺘ َ‬
‫ﻣﻨﻬﻢ ﺍﳌﺨﻠﺼﲔ" )ﺣﺠﺮ‪ (٤٠-٣٩‬ﻭﻗﻠﻴ ﹰ‬
‫ﻷﺧﺘﻨﻜ ‪‬ﻦ )ﺃﺳﺘﺄﺻﻠ ‪‬ﻦ( ﺫﺭﻳ‪‬ﺘﻪ ﺇ ﹼﻻ ﻗﻠﻴﻼ" )ﺇﺳﺮﺍﺀ‪.(٦٢‬‬
‫‪ -٢‬ﺷﺨﺼﻴّﺔ ﺇﺑﻠﻴﺲ ﺃﻭ ﺍﻟﺸﻴﻄﺎﻥ‪:‬‬
‫ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﺿﺤﺔ ﻛ ﹼﻞ ﺍﻟﻮﺿﻮﺡ ﰲ ﺍﻹﳒﻴﻞ‪ :‬ﺇﻧﻪ ﻣﻼ ‪‬ﻙ ﺳﻘﻂ ﻭﺭﻓﻘﺘﻪ ﻣﻦ ﳎﺪ ﺍﷲ ﻟﺘﻤﺮ‪‬ﺩﻫﻢ ﻋﻠﻴﻪ؛ ﻗـﺎﻝ‬
‫ﻳﺴﻮﻉ‪" :‬ﺭﺃﻳﺖ ﺍﻟﺸﻴﻄﺎﻥ ﺳﺎﻗﻄﹰﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺜﻞ ﺍﻟﱪﻕ" )ﻟﻮﻗﺎ‪ (١٨ :١٠‬ﻭﺳﺒﺐ ﻫﻼﻛﻬـﻢ ﺧﻄﻴﺌﺘـﻬﻢ‪" :‬ﺇﻥ ﺍﷲ ﱂ‬
‫ﻳﺸﻔﻖ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﺧﻄﺌﻮﺍ‪ ،‬ﺑﻞ ﺃﻫﺒﻄﻬﻢ ﺇﱃ ﺃﺳﺎﻓﻞ ﺍﳉﺤﻴﻢ‪ ،‬ﻭﺃﺳﻠﻤﻬﻢ ﺇﱃ ﺳﻼﺳﻞ ﺍﻟﻈﻠﻤـﺔ ﻟﻴـﻮﻡ ﺍﻟـﺪﻳﻦ"‬
‫)‪٢‬ﺑﻄﺮ‪ ٤ :٢‬ﰒ ﻳﻬﻮﺫﺍ ‪ .(٦‬ﻓﻄﺒﻴﻌﺘﻪ ﻣﻼﺋﻜﻴﺔ ﺃﻱ ﺭﻭﺡ ﻻ ﺟﺴﺪ ﻟﻪ‪ .‬ﻭﺍﻻﲰﺎﻥ ﺇﺑﻠﻴﺲ ﻭﺍﻟﺸـﻴﻄﺎﻥ ﻋﻠـﻢ ﻟﺸﺨﺼـﻴﺔ‬
‫ﻭﺍﺣﺪﺓ‪" :‬ﻧﺸﺐ ﻗﺎ ﹲﻝ ﰲ ﺍﻟﺴﻤﺎﺀ‪ :‬ﻣﻴﺨﺎﺋﻴﻞ ﻭﻣﻼﺋﻜﺘﻪ ﻗﺎﺗﻠﻮﺍ ﺍﻟﺘﻨﲔ‪ .‬ﻭﺍﻟﺘﻨﲔ ﻭﻣﻼﺋﻜﺘﻪ ﺍﻧﺸﺒﻮﺍ ﺍﻟﻘﺘﺎﻝ؛ ﻭﻟﻜﻨ‪‬ﻬﻢ ﱂ ﻳﻘﻮﻭﺍ‬
‫ﻭﻻ ﻭﺟﺪ ﳍﻢ ﻣﻮﺿﻊ ﺑﻌﺪ ﰲ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻃﺮﺡ ﺍﻟﺘﻨﲔ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺍﳊﻴﺔ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﺍﳌﺴﻤ‪‬ﻰ "ﺇﺑﻠﻴﺲ" ﻭ "ﺍﻟﺸـﻴﻄﺎﻥ" ﻓﻀـﻞ‬
‫ﺍﳌﺴﻜﻮﻧﺔ ﺑﺄﺳﺮﻫﺎ ‪ -‬ﻃﺮﺡ ﺇﱃ ﺃﺳﺎﻓﻞ ﺍﻷﺭﺽ ﻭﻃﺮﺣﺖ ﻣﻼﺋﻜﺘﻪ ﻣﻌﻪ" )ﺭﺅﻳﺎ‪.(٩-٧ :١١‬‬

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‫ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺸﺮﻳﺮﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﻏﺎﻣﻀﺔ‪.‬‬

‫ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻘﻮﺍﻣﻴﺲ ﺍﺳﻢ ﺟﻨﺲ ﻳُﻄﻠﻖ ﻋﻠﻰ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﳊﻴﻮﺍﻥ‪ :‬ﰲ ﻗﺼﺺ ﺍﻣﺘﺤﺎﻥ ﺍﳌﻼﺋﻜـﺔ‬
‫ﺑﺎﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻳُﺴﻤ‪‬ﻴﻪ "ﺇﺑﻠﻴﺲ" )ﺑﻘﺮﺓ‪ ،(٣٤‬ﻭﰲ ﻗﺼﺺ ﲡﺮﺑﺔ ﺁﺩﻡ ﻭﺳﻘﻮﻃﻪ ﻳُﺴـﻤ‪‬ﻴﻪ "ﺍﻟﺸـﻴﻄﺎﻥ" )ﺑﻘـﺮﺓ ‪ .(٣٦‬ﰒ‬
‫ﱯ ﻋﺪ ‪‬ﻭﹰﺍ‪ :‬ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉ ‪‬ﻦ ﻳﻮﺣﻲ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﺯﺧـﺮﻑ ﺍﻟﻘـﻮﻝ‬ ‫ﻳﻄﻠﻘﻬﺎ ﰲ ﻗﻮﻟﻪ‪" :‬ﻭﻛﺬﻟﻚ ﺟﻌﻠﻨﺎ ﻟﻜ ﹼﻞ ﻧ ‪‬‬
‫ﻏﺮﻭﺭﹰﺍ" )ﺃﻧﻌﺎﻡ‪ .(١١٢‬ﻣﻦ ﻫﻨﺎ ﻳﺄﰐ ﺍﻟﻐﻤﻮﺽ‪ :‬ﻫﻞ ﺇﺑﻠﻴﺲ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ؟ ﻭﻫﻞ ﺇﺑﻠﻴﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻣﻼﻙ ﻫﺎﻟﻚ ﺃﻡ ﺟ ‪‬ﻦ ﺃﻡ‬
‫ﻣﺎﺫﺍ؟‬
‫ﺖ ﻣﺮﺍﺕ )ﺃﻋﺮﺍﻑ ﺣﺠﺮ ﺇﺳﺮﺍﺀ ﻃﻪ‬ ‫ﰲ ﻗﺼﺺ ﺍﳌﻼﺋﻜﺔ ﻭﺧﻄﺎﺏ ﺍﷲ ﳍﻢ ﻳﺮﺩ ﺍﺳﺘﺜﻨﺎﺀ ﺇﺑﻠﻴﺲ ﻣﻦ ﺍﻟﺴ‪‬ﺠﻮﺩ‪ ،‬ﺳ ‪‬‬
‫ﺹ ﺑﻘﺮﺓ(‪ ،‬ﳑﺎ ﻳﻮﺣﻲ ﺑﺄ ﹼﻥ ﺇﺑﻠﻴﺲ ﻣﻦ ﺍﳌﻼﺋﻜﺔ "ﻓﺴﺠﺪﻭﺍ ﻛﻠﹼﻬﻢ ﺃﲨﻌﻮﻥ ﺇ ﹼﻻ ﺇﺑﻠﻴﺲ ﺃﰉ ﺃﻥ ﻳﻜﻮﻥ ﻣـﻊ ﺍﻟﺴـﺎﺟﺪﻳﻦ"‬
‫)ﺣﺠﺮ‪ (٣١‬ﻭﻟﻜﻦ ﰲ ﺁﻳﺔ ﺍﻟﻜﻬﻒ ﻳﺄﰐ ﺗﻘﺮﻳﺮ ﻣﻨﺎﻗﺾ ﳚﻌﻠﻪ ﻣﻦ ﺍﳉ ‪‬ﻦ ﺻﺮﺍﺣ ﹰﺔ ﰲ ﻗﻮﻟﻪ‪" :‬ﻭﺇﺫ ﻗﻠﻨﺎ ﻟﻠﻤﻼﺋﻜﺔ ﺍﺳـﺠﺪﻭﺍ‬
‫ﻵﺩﻡ ﻓﺴﺠﺪﻭﺍ ﺇ ﹼﻻ ﺇﺑﻠﻴﺲ ﻛﺎﻥ ﻣﻦ ﺍﳉ ‪‬ﻦ )‪ (١‬ﻓﻔﺴﻖ ﻋﻦ ﺃﻣﺮ ﺭﺑ‪‬ﻪ ﺃﻓﺘﺘ‪‬ﺨﺬﻭﻧﻪ ﻭﺫﺭﻳ‪‬ﺘﻪ ﺃﻭﻟﻴﺎﺀ ﻣﻦ ﺩﻭﱐ؟" )‪ (٥٠‬ﻫﻨﺎ ﻳﺼﲑ‬
‫ﺇﺑﻠﻴﺲ ﻣﻦ ﺍﳉ ‪‬ﻦ ﻭﺗﺼﲑ ﻟﻪ ﺫﺭﻳ‪‬ﺘﻪ! "ﻭﻫﺬﺍ ﻣﺎ ﻳﻮﻫﻢ ﺍﻟﺘﻨﺎﻗﺾ ﺑﲔ ﺍﺧﺘﺼﺎﺹ ﺍﷲ ﺍﳌﻼﺋﻜﺔ ﺑﺎﳋﻄﺎﺏ ﻭﺍﺳﺘﺜﻨﺎﺀ ﺇﺑﻠﻴﺲ ﺍﻟﺬﻱ‬
‫ﱂ ﻳﻜﻦ ﻣﻮﺿﻮﻉ ﺧﻄﺎﺏ ﻟﻮ ﻛﺎﻥ ﻣﻦ ﺍﳉ ‪‬ﻦ‪ .‬ﻭﻟﻘﺪ ﻋﺰﺍ ﺑﻌﺾ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﻗﻮ ﹰﻻ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺄﻥ ﺍﳉ ‪‬ﻦ ﰲ ﻫـﺬﻩ ﺍﻵﻳـﺔ‬
‫ﻉ ﺁﺧﺮ ﻗﻄﻌﻴﺔ؛ ﻭﻗﺪ ﺟـﺎﺀﺕ‬ ‫ﻗﺒﻴﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪ .‬ﺑﻴﻨﻤﺎ ﺗﺴﻤﻴﺔ ﺍﻟﻘﺮﺁﻥ "ﺍﳉﻦ" ﻟﻨﻮﻉ ﻣﻦ ﺍﳋﻠﻖ ﻭﺗﺴﻤﻴﺘﻪ "ﺍﳌﻼﺋﻜﺔ" ﻟﻨﻮ ٍ‬
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‫ﺍﻟﺘﺴﻤﻴﺘﺎﻥ ﻣﺘﻤﻴ‪‬ﺰﺗﺎﻥ ﰲ ﺳﺒﺄ‪" :‬ﻭﻳﻮﻡ ﳛﺸﺮﻫﻢ ﲨﻴﻌﹰﺎ ﰒ ﻳﻘﻮﻝ ﺍﳌﻼﺋﻜﺔ‪ :‬ﺃﻫﺆﻻﺀ ﺇﻳﺎﻛﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺳﺒﺤﺎﻧ َ‬
‫ﺃﻧﺖ ﻭﻟﻴ‪‬ﻨﺎ ﻣﻦ ﺩﻭﻬﻧﻢ ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ ﺍﳉﻦ" )‪. (٢)(٤١-٤٠‬‬

‫‪ - 1‬ﻫﻮﻳﺔ ﺍﳉ ‪‬ﻦ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻀﻄﺮﺑﺔ‪ :‬ﺗﺎﺭ ﹰﺓ ﻳﺸﺒﻬﻮﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺗﺎﺭ ﹰﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺣﺴﺐ ﺍﳉﻼﻟﲔ "ﻧﻮﻉ ﻣﻦ ﺍﳌﻼﺋﻜﺔ" ﺇ ﹼﻻ ﺃﻬﻧـﻢ ﻳﺘﻨﺎﺳـﻠﻮﻥ ﻭﺍﳌﻼﺋﻜـﺔ ﻻ‬
‫ﻳﺘﻨﺎﺳﻠﻮﻥ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ ﰲ ﺗﻔﺴﲑ ﺍﻵﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﳉ ‪‬ﻦ‪" :‬ﻭﺍﳉ ‪‬ﻦ ﺃﺟﺴﺎ ‪‬ﻡ ﻋﺎﻗﻠﺔ ﺧﻔﻴﻔﺔ ﺗﻐﻠﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻨﺎﺭﻳﺔ ﻭﺍﳍﻮﺍﺋﻴﺔ‪ .‬ﻭﻗﻴﻞ ﻧﻮﻉ ﻣﻦ ﺍﻷﺭﻭﺍﺡ ﺍﺠﻤﻟﺮ‪‬ﺩﺓ‪ .‬ﻭﻗﻴﻞ‬
‫ﻧﻔﻮﺱ ﺑﺸﺮﻳﺔ ﻣﻔﺎﺭﻗﺔ ﻋﻦ ﺃﺑﺪﺍﻬﻧﺎ"‪ .‬ﻭﻣﻬﻤﺎ ﻏﻤﻀﺖ ﺷﺨﺼﻴﺘﻬﻢ ﻓﻮﺟﻮﺩﻫﻢ ﺣﻘﻴﻘﺔ ﻣﺴﻠﹼﻢ ‪‬ﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻟﺬﻟﻚ ﱂ ﳚﺴﺮ ﺍﻹﺳﻼﻡ ﺍﻷﻭﺍﺋﻞ ﻋﻠﻰ ﺍﻟﺘﻨﻜﹼﺮ ﻟﻌﻘﻴـﺪﺓ‬
‫ﺍﳉﻦ‪ ،‬ﻭﺍﺑﻦ ﺳﻴﻨﺎﺀ ﺃﻭﻝ ﻣﻦ ﺃﻧﻜﺮ ﻭﺟﻮﺩﻫﻢ‪ ،‬ﻭﺍﺑﻦ ﺧﻠﺪﻭﻥ ﳚﻌﻞ ﺍﳉ ‪‬ﻦ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﳌﺸﺎ‪‬ﺎﺕ‪.‬‬
‫‪ - 2‬ﺩﺭﻭﺯﺓ‪ :‬ﻋﺼﺮ ﺍﻟﻨﱯ ﻭﺑﻴﺌﺘﻪ ‪ ٣٨‬ﻭﻳﺰﺩﺍﺩ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺷﺨﺼﻴﺔ ﺇﺑﻠﻴﺲ ﺑﲔ ﺍﺳﺘﺜﻨﺎﺋﻪ ﻣﻦ ﺑﲔ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﰲ ﺳﺖ ﻣﻮﺍﺿﻊ ﻭﺑﲔ ﺍﻟﺘﺄﻛﻴـﺪ ﺃﻥ ﺍﳉـﺎﻥ‬
‫ﺧﻠﻘﻮﺍ ﻣﻦ ﻧﺎﺭ )ﺣﺠﺮ‪ ٢٧‬ﺭﲪﺎﻥ‪ .(١٥‬ﻭﺃﻥ ﺇﺑﻠﻴﺲ ﻗﺪ ﺧﻠﻖ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﻳﻀﹰﺎ )ﺃﻋﺮﺍﻑ ﻭﺻﺎﺩ(‪ .‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﳌﺬﻛﻮﺭ‪" :‬ﺇﻥ ﺇﺑﻠﻴﺲ ﻛﺎﻥ ﻣﻦ ﺃﺷـﺮﺍﻑ‬
‫ﺍﳌﻼﺋﻜﺔ ﻭﺃﻛﺮﻣﻬﻢ ﻗﺒﻴﻠﺔ ‪ ،‬ﻭﻛﺎﻥ ﺧﺎﺯﻧﹰﺎ ﻋﻠﻰ ﺍﳉﻨﺎﻥ ﻭﺃﻛﺜﺮﻫﻢ ﻋﻠﻤﹰﺎ‪ :‬ﻓﺬﻟﻚ ﺩﻋﺎﻩ ﺇﱃ ﺍﻟﻜﱪ‪ ،‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﱂ ﻳﺆﻣﺮ ﺑﺎﻟﺴﺠﻮﺩ" )ﻋﻦ ﺍﻟﻄـﱪﻱ ﰲ‬
‫ﺗﻔﺴﲑ ﻗﺼﺺ ﺍﳌﻼﺋﻜﺔ‪ :‬ﺑﻘﺮﺓ‪.(٣٤‬‬

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‫ﻭﻗﺎﻝ ﺍﳉﻼﻻﻥ ﰲ ﺗﻔﺴﲑ ﺁﻳﺔ ﺍﻟﻜﻬﻒ‪" :‬ﻗﻴﻞ ﺍﳉ ‪‬ﻦ ﻧﻮﻉ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻓﺎﻻﺳﺘﺜﻨﺎﺀ ﻣﺘ‪‬ﺼـﻞ؛ ﻭﻗﻴـﻞ ﻣﻨﻘﻄـﻊ‪،‬‬
‫ﻭﺇﺑﻠﻴﺲ ﻫﻮ ﺃﺑﻮ ﺍﳉ ‪‬ﻦ ﻓﻠﻪ ﺫﺭﻳ‪‬ﺔ ﺫﻛﺮﺕ ﻣﻌﻪ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﻻ ﺫﺭﻳ‪‬ﺔ ﳍﻢ"‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ‪ :‬ﺇﺑﻠﻴﺲ ﻫﻮ ﺃﺑﻮ ﺍﳉ ‪‬ﻦ ﻛﻤﺎ ﺁﺩﻡ ﺃﺑﻮ‬
‫ﻱ ﺍﻷﻗﻮﺍﻝ ﺍﳌﺘﻀﺎﺭﺑﺔ ﻋﻦ ﺫﺍﺕ ﺇﺑﻠﻴﺲ ﻭﺣﻘﻴﻘﺘﻪ )ﺑﻘﺮﺓ‪ (٣٤‬ﻭﳜﺘﻢ ﺑﻘﻮﻟﻪ‪" :‬ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﺘﺄﻭﻳﻞ ﻫﻞ‬
‫ﺍﻹﻧﺲ! ﻭﻳﻨﻘﻞ ﺍﻟﻄﱪ ‪‬‬
‫ﺇﺑﻠﻴﺲ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺃﻡ ﻫﻮ ﻣﻦ ﻏﲑﻫﺎ" )‪ .(٥٠٢ :١‬ﳍﺬﺍ ﺍﻟﺘﻌﺎﺭﺽ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺘﻔﺴﲑ ﻋﻦ ﻫﻮﻳﺔ ﺇﺑﻠـﻴﺲ ﻭﺍﻟﺸـﻴﻄﺎﻥ‬
‫ﻭﺍﳉﺎﻥ‪ ،‬ﻳﻘﻮﻝ ﺣﺠ‪‬ﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻐﺰﺍﱄ‪ :‬ﺃﻣﺎ ﻣﻌﺮﻓﺔ ﺫﺍﺕ ﺇﺑﻠﻴﺲ ﻭﺻﻔﺎﺗﻪ ﻭﺣﻘﻴﻘﺘﻪ‪ ...‬ﻓﻼ ﳛﺘﺎﺝ ﰲ ﻋﻠـﻢ ﺍﳌﻌﺎﻣﻠـﺔ ﺇﱃ‬
‫ﻣﻌﺮﻓﺘﻪ )ﺇﺣﻴﺎﺀ‪ .(٢٥ :٣‬ﻭﻳﺮﻯ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺃﻥ ﻫﻮﻳﺔ ﺇﺑﻠﻴﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﳉﺎﻥ ﻣﻦ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪ -٣‬ﻋﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﺒﺸﺮﻳﺔ‪:‬‬
‫ﻛﺎﻥ ﻋﻤﻠﻪ ﺇﻓﺴﺎﺩ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺃﺻﻠﻬﺎ‪ ،‬ﻭﻣﺘﺎﺑﻌﺔ ﺫﺍﻙ ﺍﻹﻓﺴﺎﺩ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺎﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺃﺻـﻞ‬
‫ﺍﻟﻔﺴﺎﺩ ﰲ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺑﺈﻏﻮﺍﺀ ﺍﳊﻴﺔ ﺭﻣﺰ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻛﻤﺎ ﳜﺘﺘﻢ ﺍﻟﻜﺘﺎﺏ ﺑﺬﻟﻚ ﰲ ﺁﺧﺮ ﺻﻔﺤﺔ ﻣـﻦ ﺍﻟـﻮﺣﻲ ﺍﳌﺴـﻴﺤﻲ‬
‫)ﺭﺅﻳﺎ‪ .(٩-٧ :١١‬ﻭﻳﻔﺘﺘﺢ ﺍﻟﻘﺮﺁﻥ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺑﻘﺼ‪‬ﺔ ﺳﻘﻮﻁ ﺁﺩﻡ‪" :‬ﻭﺇﺫ ﻗﻠﻨﺎ ﻟﻠﻤﻼﺋﻜﺔ ﺍﺳﺠﺪﻭﺍ ﻵﺩﻡ ﻓﺴﺠﺪﻭﺍ ﺇ ﹼﻻ‬
‫ﺇﺑﻠﻴﺲ ﺃﰉ ﻭﺍﺳﺘﻜﱪ ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ .‬ﻭﻗﻠﻨﺎ ﻳﺎ ﺁﺩﻡ‪ :‬ﺍﺳﻜﻦ ﺃﻧﺖ ﻭﺯﻭﺟﻚ ﺍﳉﻨﺔ ﻭﻛﻼ ﻣﻨﻬﺎ ﺭﻏﺪﹰﺍ ﺣﻴﺚ ﺷﺌﺘﻤﺎ ﻭﻻ‬
‫ﺗﻘﺮﺑﺎ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﻓﺘﻜﻮﻧﺎ ﻣﻦ ﺍﻟﻈﺎﳌﲔ‪ .‬ﻓﺄﺯﻟﹼﻬﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺄﺧﺮﺟﻬﻤﺎ ﳑﺎ ﻛﺎﻧﺎ ﻓﻴﻪ‪ .‬ﻭﻗﻠﻨﺎ‪ :‬ﺍﻫﺒﻄﻮﺍ ﺑﻌﻀـﻜﻢ ﻟـﺒﻌﺾ‬
‫ﻋﺪ ‪‬ﻭ‪ .‬ﻭﻟﻜﻢ ﰲ ﺍﻷﺭﺽ ﻣﺴﺘﻘ ‪‬ﺮ ﻭﻣﺘﺎﻉ ﺇﱃ ﺣﲔ‪ .‬ﻗﻠﻨﺎ ﺍﻫﺒﻄﻮﺍ ﻣﻨﻬﺎ ﲨﻴﻌﹰﺎ ﻓﺈﻣﺎ ﻳﺄﺗﻴﻨ‪‬ﻜﻢ ﻣﻦ ﻫﺪﻯ ﻓﻤﻦ ﺗﺒﻊ ﻫﺪﺍﻱ ﻓـﻼ‬
‫ﺖ ﺳﻮﺭ ﻣﻜﻴ‪‬ﺔ‪ .‬ﻭﺍﻟﺸﻴﻄﺎﻥ ﻳﻮﺳﻮﺱ ﺑﺎﻟﺸـ ‪‬ﺮ‬
‫ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ" )‪ .(٣٨-٣٤‬ﻭﻳﺘﻮﺍﺭﺩ ﻫﺬﺍ ﺍﻟﻘﺼﺺ ﰲ ﺳ ‪‬‬
‫ﻵﺩﻡ ﻓﻴﺰﻟﹼﻪ ﻭﳜﺮﺟﻪ ﳑﺎ ﻛﺎﻥ‬

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‫ﱯ ﰲ ﺣﺎﻟﺔ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻌﺼﻤﺔ‪ ،‬ﻓﻜﻴﻒ ﺗﻔﻠﺖ ﻣﻦ ﻭﺳﻮﺳﺘﻪ ﺫﺭﻳ‪‬ﺘﻪ ﻭﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻌﺪ ﺟﺪ‪‬ﻫﻢ؟‬‫ﻓﻴﻪ ﻣﻦ ﺳﻌﺎﺩﺓ ﻭﺑﺮﱟ‪ ،‬ﻭﻫﻮ ﻧ ‪‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ ﻫﻨﺎ ﻳﺼﺪ‪‬ﻕ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﺘﻨـﺰﻳﻞ ﺍﳌﺴﻴﺤﻲ ﻋﻦ "ﺍﳋﻄﻴﺌﺔ ﺍﻷﺻﻠﻴﺔ" ﻭﺳﺮﻳﺎﻬﻧﺎ ﺇﱃ ﺫﺭﻳ‪‬ﺔ ﺁﺩﻡ ﻛﻠﹼﻬﺎ‪ .‬ﻗﺎﻝ‬
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‫ﺕ َﻭ َﻫ ﹶﻜﺬﹶﺍ ﺍ ‪‬ﺟﺘَﺎ َﺯ ﺍﹾﻟﻤَـ ‪‬ﻮ ُ‬ ‫ﺨ ِﻄﱠﻴﺔﹸ ِﺇﻟﹶﻰ ﺍﹾﻟﻌَﺎﹶﻟ ِﻢ َﻭﺑِﺎﹾﻟ َ‬
‫ﺨ ِﻄﱠﻴ ِﺔ ﺍﹾﻟ َﻤ ‪‬ﻮ ُ‬ ‫ﺖ ﺍﹾﻟ َ‬
‫ﻚ ﹶﻛﹶﺄﱠﻧﻤَﺎ ِﺑِﺈ‪‬ﻧﺴَﺎ ٍﻥ ﻭَﺍ ِﺣ ٍﺪ َﺩ َﺧﹶﻠ ِ‬‫ﺍﻟﻜﺘﺎﺏ‪ِ " :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﹶﺫِﻟ َ‬
‫ﺕ ﺍﹾﻟ ﹶﻜِﺜﲑُﻭ ﹶﻥ" )ﺭﻭﻣﺔ‪ .(١٥-١٢ :٥‬ﻭﻗﺎﻝ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻭﺍﻟﺘﲔ‬ ‫ﺨ ِﻄﱠﻴ ِﺔ ﻭَﺍ ِﺣ ٍﺪ ﻣَﺎ َ‬
‫ﺠﻤِﻴ ُﻊ ‪ِ .....‬ﺑ َ‬ ‫ﺱ ِﺇ ﹾﺫ ﹶﺃ ‪‬ﺧ ﹶﻄﹶﺄ ﺍﹾﻟ َ‬
‫ِﺇﻟﹶﻰ َﺟﻤِﻴ ِﻊ ﺍﻟﻨﱠﺎ ِ‬
‫ﻭﺍﻟﺰﻳﺘﻮﻥ ﻭﻃﻮﺭ ﺳﻨﲔ ﻭﻫﺬﺍ ﺍﻟﺒﻠﺪ ﺍﻷﻣﲔ‪ :‬ﺇﻧ‪‬ﺎ ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﺃﺣﺴﻦ ﺗﻘﻮﱘ؛ ﰒ ﺭﺩﺩﻧﺎﻩ ﺃﺳﻔﻞ ﺳـﺎﻓﻠﲔ" )ﺳـﻮﺭﺓ‬
‫ﺍﻟﺘﻨﲔ(‪ .‬ﻓﻬﺬﺍ ﺍﻟﺘﺤﻮﻳﻞ ﻣﻦ ﺍﻟﺘﻘﻮﱘ ﺍﳊﺴﻦ ﺇﱃ ﺃﺳﻔﻞ ﺳﺎﻓﻠﲔ ﻫﻮ ﻣﺎ ﻳﻌﻨﻴﻪ ﺍﻟﻨﺼﺎﺭﻯ "ﺑﺎﳋﻄﻴﺌﺔ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﺳـﺮﺕ ﺇﱃ‬
‫ﻱ ﻷﻥ ﺍﳉﻨ‪‬ﺔ ﻛﺎﻧـﺖ ﻋﻠـﻰ‬ ‫ﻛ ﹼﻞ ﺍﻟﺒﺸﺮ"‪ .‬ﻭﺗﻌﺎﺑﲑ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺗﺆﻳ‪‬ﺪ ﺫﻟﻚ‪ :‬ﻫﺒﻮﻁ ﻣﻦ ﺍﳉﻨﺔ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﻫﺒﻮﻁ ﻣﻌﻨﻮ ‪‬‬
‫ﺍﻷﺭﺽ )ﺗﻜﻮﻳﻦ‪" (٢٣ :٣‬ﻓﺄﺧﺮﺟﻬﻤﺎ ﳑﺎ ﻛﺎﻧﺎ ﻓﻴﻪ" ﻣﻦ ﻧﻌﻴ ٍﻢ ﺟﺴ‪‬ﻲ ﻭﺭﻭﺣ ‪‬ﻲ‪.‬‬
‫ﰒ ﻗﺎﻝ "ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﻋﺪ ‪‬ﻭ" ﻓﻬﻲ ﻋﺪﺍﻭﺓ ﻣﺘﺄﺻ‪‬ﻠﺔ ﺑﲔ ﺇﺑﻠﻴﺲ ﻭﺫﺭﻳ‪‬ﺘﻪ‪ ،‬ﻭﺁﺩﻡ ﻭﺫ ‪‬ﺭﻳ‪‬ﺘﻪ‪ ،‬ﻣﺘﻮﺍﺻـﻠﺔ ﺇﱃ ﻳـﻮﻡ‬
‫ﺍﻟﺪﻳﻦ‪ :‬ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻭﺳﻴﻄﺮﺓ ﺇﺑﻠﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺇ ﹼﻻ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﳋﻄﻴﺌﺔ ﺍﻵﺩﻣﻴﺔ ﺍﻷﻭﱃ‪ .‬ﻭﳜﺘﻢ ﺍﻟﻘﺮﺁﻥ ﻗﺼﺺ‬
‫ﺧﻄﻴﺌﺔ ﺁﺩﻡ ﺑﻮﻋﺪ ﺍﻟﺒﺸﺮﻳﺔ ﺑﺎﳍﺪﻯ ﻭﺍﳋﻼﺹ‪" :‬ﻓﺈﻣ‪‬ﺎ ﻳﺄﺗﻴﻨ‪‬ﻜﻢ ﻣﻦ ﻫﺪﻯ‪ ،‬ﻓﻤﻦ ﺗﺒﻊ ﻫﺪﺍﻱ ﻓﻼ ﺧﻮﻑ ﻋﻠـﻴﻬﻢ ﻭﻻ ﻫـﻢ‬
‫ﻚ ﻭﺑﲔ ﺍﳌـﺮﺃﺓ‪ ،‬ﻭﺑـﲔ ﻧﺴـﻠﻚ‬ ‫ﳛﺰﻧﻮﻥ" )ﺑﻘﺮﺓ‪ .(٣٨‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﻳﺼﺪ‪‬ﻕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺘﺎﺏ‪" :‬ﻭﺃﺟﻌﻞ ﻋﺪﺍﻭ ﹰﺓ ﺑﻴﻨ ِ‬
‫ﻚ ﺑﻴﻨﻤﺎ ﺗﺮﺻﺪﻳﻦ ﻋﻘﺒﻪ" )ﺗﻜﻮﻳﻦ‪.(١٥ :٣‬‬‫ﻭﻧﺴﻠﻬﺎ‪ :‬ﻓﻬﻮ ﻳﺴﺤﻖ ﺭﺃﺳ ِ‬
‫ﺃﻓﺴﺪ ﺇﺑﻠﻴﺲ ﺃﺻﻞ ﺍﻟﺒﺸﺮﻳﺔ؛ ﻭﺗﺎﺑﻊ ﻋﻤﻠﻪ ﺇﱃ ﻳﻮﻡ ﺍﻟﺪﻳﻦ)‪ . (١‬ﻭﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺸﻴﻄﺎ ﹼ‬
‫ﱐ ﺍﳌﺘﻮﺍﺻﻞ ﻳﺼﻔﻪ ﺍﻟﻘـﺮﺁﻥ‬
‫ﻭﺍﻹﳒﻴﻞ ﻋﻠﻰ ﺍﻟﺴ‪‬ﻮﺍﺀ‪.‬‬

‫‪ - 1‬ﳚﻌﻞ ﺍﻹﳒﻴﻞ ﻟﻠﺨﻄﻴﺌﺔ ﻭﺍﻟﺸ ‪‬ﺮ ﻣﺼﺪﺭﻳﻦ‪ :‬ﺍﳌﺼﺪﺭ ﺍﳋﺎﺭﺟﻲ ﺇﺑﻠﻴﺲ ؛ ﻭﺍﳌﺼﺪﺭ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻠﺒﻪ‪" :‬ﰒ ﺩﻋﺎ ﺍﻟﺸﻌﺐ ﻭﻗﺎﻝ ﳍﻢ‪ :‬ﻟﻴﺲ ﻣﺎ ﻳﺪﺧﻞ‬
‫ﺍﻟﻔﻢ ﻳﻨﺠ‪‬ﺲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﺍﻟﻔﻢ ﻳﻨﺠﺲ ﺍﻹﻧﺴﺎﻥ‪ ...‬ﻷﻥ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﺍﻟﻔﻢ ﻓﻤﻦ ﺍﻟﻘﻠﺐ ﻳﺼﺪﺭ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺠﺲ ﺍﻹﻧﺴﺎﻥ‪ :‬ﻓﻤﻦ ﺍﻟﻘﻠﺐ ﲣـﺮﺝ‬
‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﺸﺮﻳﺮﺓ ﻭﺍﻟﻘﺘﻞ ﻭﺍﻟﺰﱏ ﻭﺍﻟﻔﺴﻖ ﻭﺍﻟﺴﺮﻗﺔ ﻭﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﻭﺍﻟﺘﺠﺪﻳﻒ‪ .‬ﻭﺫﻟﻚ ﻫﻮ ﻣﺎ ﻳﻨﺠﺲ ﺍﻹﻧﺴﺎﻥ" )ﻣﱴ‪١٠ :١٥‬ﻭ‪ ،(١٨‬ﻭﻗﺪ ﺣﻔﻆ ﺍﻟﺮﺳﻞ ﻫـﺬﺍ‬
‫ﺍﻟﺘﻌﻠﻴﻢ‪" :‬ﻻ ﻳﻘﻮﻟ ‪‬ﻦ ﺃﺣ ‪‬ﺪ ‪ ،‬ﺇﺫﺍ ﻣﺎ ﺟﺮ‪‬ﺏ ‪ ،‬ﺇﳕﺎ ﺍﷲ ﻳُﺠﺮ‪‬ﺑﲏ‪ ...‬ﺇﳕﺎ ﻛ ﹼﻞ ﻭﺍﺣ ٍﺪ ﲡﺮ‪‬ﺑﻪ ﺷﻬﻮﺍﺗﻪ ﺍﳋﺎﺻﺔ" )ﻳﻌﻘﻮﺏ‪.(٢٣ :١‬‬

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‫ﰲ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻗﺎﻝ )ﺇﺑﻠﻴﺲ( ﲟﺎ ﺃﻏﻮﻳﺘﲏ ﻷﺯﻳﻨ ‪‬ﻦ ﳍﻢ ﰲ ﺍﻷﺭﺽ ﻭﻷﻏﻮﻳﻨ‪‬ﻬﻢ ﺃﲨﻌﲔ ﺇ ﹼﻻ ﻋﺒﺎﺩ َﻙ ﻣﻨﻬﻢ ﺍﳌﺨﻠﹼﺼﲔ‪.‬‬
‫ﻚ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎ ﹲﻥ ﺇ ﹼﻻ ﻣَﻦ ﺍﺗ‪‬ﺒﻌﻚ ﻣﻦ ﺍﻟﻐﺎﻭﻳﻦ" )ﺣﺠﺮ‪ .(٣٩‬ﻭﻫـﺬﻩ‬
‫ﻁ ﻋﻠ ‪‬ﻲ ﻣﺴﺘﻘﻴﻢ ﺇﻥ ﻋﺒﺎﺩﻱ ﻟﻴﺲ ﻟ َ‬
‫ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺻﺮﺍ ﹲ‬
‫ﻓﻜﺮﺓ ﺇﳒﻴﻠﻴﺔ ﺗﺪﻭﺭ ﻋﻠﻴﻬﺎ ﺻﻮﻓﻴﺔ ﺑﻮﻟﺲ ﺍﻟﺮ‪‬ﺳﻮﻝ‪" :‬ﺍﻝ‪١‬ﻳﻦ ﺳﺒﻖ ﻓﺤﺪ‪‬ﺩﻫﻢ‪ ،‬ﺇﻳﺎﻫﻢ ﺩﻋﺎ ﺃﻳﻀﺎﹰ؛ ﻭﺍﻟﺬﻳﻦ ﺩﻋﺎﻫﻢ‪ ،‬ﺇﻳ‪‬ـﺎﻫﻢ‬
‫ﺑﺮ‪‬ﺭ ﺃﻳﻀﺎﹰ؛ ﻭﺍﻟﺬﻳﻦ ﺑﺮ‪‬ﺭﻫﻢ‪ ،‬ﺇﻳ‪‬ﺎﻫﻢ ﳎ‪‬ﺪ ﺃﻳﻀﹰﺎ" )ﺭﻭﻣﺔ‪.(٣٠ :٨‬‬
‫ﰲ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻗﺎﻝ )ﺇﺑﻠﻴﺲ( ﺃﺭﺃﻳﺘﻚ ﻫﺬﺍ ﺍﻟﺬﻱ ﻻ ﻛﺮ‪‬ﻣﺖ ﻋﻠﻲ‪ ،‬ﻟﺌﻦ ﺃﺧـﺮﺗﲏ ﺇﱃ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﻷﺧﺘـﻨﻜ ‪‬ﻦ‬
‫ﻼ! ﻗﺎﻝ‪ :‬ﺍﺫﻫﺐ ﻓﻤﻦ ﺗﺒﻌﻚ ﻣﻨﻬﻢ ﻓﺈﻥ ﺟﻬﻨ‪‬ﻢ ﺟﺰﺍﺅﻛﻢ ﺟﺰﺍﺀﹰﺍ ﻣﻮﻓﻮﺭﹰﺍ‪ ...‬ﺇ ﹼﻥ ﻋﺒﺎﺩﻱ ﻟﻴﺲ ﻟﻚ‬ ‫)ﺃﺳﺘﺄﺻﻠ ‪‬ﻦ( ﺫ ‪‬ﺭﻳ‪‬ﺘﻪ ﺇ ﹼﻻ ﻗﻠﻴ ﹰ‬
‫ﻀ‪‬ﻴ ِﻖ َﻷﻧﱠ ُﻪ‬
‫ﺏ ﺍﻟ ﱠ‬ ‫ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻥ" )ﺇﺳﺮﺍﺀ‪ .(٦٥-٦٢‬ﻭﻫﺬﻩ ﺃﻳﻀﹰﺎ ﻓﻜﺮﺓ ﺇﳒﻴﻠﻴﺔ؛ ﻗﺎﻝ ﻳﺴﻮﻉ ﰲ ﺍﻹﳒﻴﻞ‪ُ " :‬‬
‫»ﭐ ‪‬ﺩ ُﺧﹸﻠﻮﺍ ِﻣ َﻦ ﺍﹾﻟﺒَﺎ ِ‬
‫ﺏ‬‫ﺏ َﻭﹶﺃﻛﹾـ َﺮ َ‬ ‫ﺿَﻴ َﻖ ﺍﹾﻟﺒَـﺎ َ‬ ‫ﻼ ِﻙ َﻭ ﹶﻛِﺜﲑُﻭ ﹶﻥ ُﻫ ُﻢ ﺍﱠﻟﺬِﻳ َﻦ َﻳ ‪‬ﺪ ُﺧﻠﹸﻮ ﹶﻥ ِﻣ‪‬ﻨﻪُ! َﻣﺎ ﹶﺃ ‪‬‬
‫ﺐ ﺍﻟ ﱠﻄﺮِﻳ ُﻖ ﺍﱠﻟ ِﺬﻱ ُﻳ َﺆ ‪‬ﺩﻱ ِﺇﻟﹶﻰ ﺍﹾﻟ َﻬ ﹶ‬ ‫ﺏ َﻭ َﺭ ‪‬ﺣ ‪‬‬
‫ﻭَﺍ ِﺳ ‪‬ﻊ ﺍﹾﻟﺒَﺎ ُ‬
‫ﺠﺪُﻭَﻧﻪُ" )ﻣﱴ‪.(١٣ :٧‬‬ ‫ﺤﻴَﺎ ِﺓ َﻭﹶﻗﻠِﻴﻠﹸﻮ ﹶﻥ ُﻫ ُﻢ ﺍﱠﻟﺬِﻳ َﻦ َﻳ ِ‬
‫ﺍﻟ ﱠﻄﺮِﻳ َﻖ ﺍﱠﻟﺬِﻱ ﻳُ َﺆ ‪‬ﺩﻱ ِﺇﻟﹶﻰ ﺍﹾﻟ َ‬
‫ﻭﻟﻜﻦ ﰲ ﻬﻧﺎﻳﺔ ﺍﳌﻄﺎﻑ "ﻻ ﺳﻠﻄﺎﻥ ﻹﺑﻠﻴﺲ ﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﺍﳌﺨﻠﺼﲔ" ﻛﻤﺎ ﻳﺮﺩ‪‬ﺩ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻷﻥ "ﺇﻟـﻪ ﺍﻟﺴـﻼﻡ‬
‫ﻼ ﲢﺖ ﺃﻗﺪﺍﻣﻬﻢ" ﻛﻤﺎ ﻳﻌﻠﹼﻢ ﺍﻹﳒﻴﻞ ﻭﺍﻟﺮﺳﻞ ﺍﳌﻠﻬﻤﻮﻥ ﺑﻌﺪﻩ )ﺭﻭﻣﺔ‪.(٢٠ :١٦‬‬ ‫ﻳﺴﺤﻖ ﺍﻟﺸﻴﻄﺎﻥ ﻋﺎﺟ ﹰ‬
‫ﻭﻳﺼﻒ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﳒﻴﻞ ﻫﻜﺬﺍ ﻋﻤﻞ ﺇﻓﺴﺎﺩ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻠﺒﺸﺮﻳﺔ‪:‬‬
‫ﻼ ﺗﻀﻲﺀ ﳍﻢ ﺇﻧﺎﺭﺓ ﺇﳒﻴـﻞ ﳎـﺪ‬ ‫ﻓﻬﻮ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﻜﻔﺮ‪ :‬ﺇﻟﻪ ﻫﺬﺍ ﺍﻟﺪﻫﺮ )ﺇﺑﻠﻴﺲ( ﻗﺪ ﺃﻋﻤﻰ ﺑﺼﺎﺋﺮ ﺍﻟﻜﻔﺮﺓ ﻟﺌ ﹼ‬
‫ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻫﻮ ﺻﻮﺭﺓ ﺍﷲ" )‪٢‬ﻛﻮ‪" .(٤:٤‬ﺭﺋﻴﺲ ﺳﻠﻄﺎﻥ ﺍﳍﻮﺍﺀ ﻫﻮ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻳﻌﻤـﻞ ﺍﻵﻥ ﰲ ﺃﺑﻨـﺎﺀ ﺍﻟﻜﻔـﺮ"‬
‫)ﺃﻑ‪" .(٢:٢‬ﻭﻳﻀ ﹼﻞ ﺍﳌﺴﻜﻮﻧﺔ ﻛﻠﹼﻬﺎ" )ﺭﺅ‪ .(٩ :١٢‬ﻭﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺳﻠﻄﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺮﺓ ﺑﻘﻮﻟﻪ‪" :‬ﻛﻤﺜﻞ‬
‫ﺏ ﺍﻟﻌﺎﳌﲔ" )ﺣﺸﺮ‪.(١٦‬‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺇﺫﺍ ﻗﺎﻝ ﻟﻺﻧﺴﺎﻥ‪ :‬ﺍﻛﻔﺮ ! ﻓﻠﻤﺎ ﻛﻔﺮ ﻗﺎﻝ‪ :‬ﺇﱐ ﺑﺮﻱﺀ ﻣﻨﻚ! ﺇﱐ ﺃﺧﺎﻑ ﺭ ‪‬‬
‫ﻭﺇﺑﻠﻴﺲ ﻳﺰﺭﻉ ﺍﻟﻀﻼﻝ ﻭﺍﻟﻜﺬﺏ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻇﻬﺮﻩ ﺍﳌﺴﻴﺢ ﲟﺜﻞ ﺍﻟﺰﺍﺭﻉ ﻭﰲ ﻗﻮﻟﻪ‪" :‬ﺇﺫﺍ ﺗﻜﻠﹼﻢ ﺑﺎﻟﻜﺬﺏ ﻓﺈﳕـﺎ‬
‫ﺏ ﻭﺃﺑﻮ ﺍﻟﻜﺬﺏ" )ﻳﻮ‪ .(٤٤ :٨‬ﻭﻗﺪ ﻭﺻﻔﻪ ﺍﻟﻘﺮﺁﻥ ﻫﻜﺬﺍ‪" :‬ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳُﺠﺎﺩﻝ ﰲ ﺍﷲ‬ ‫ﻳﺘﻜﻠﹼﻢ ﲟﺎ ﻫﻮ ﻟﻪ‪ ،‬ﻷﻧﻪ ﻛﺬﻭ ‪‬‬
‫ﺑﻐﲑ ﻋﻠ ٍﻢ ﻭﻳﺘﺒﻊ ﻛ ﹼﻞ ﺷﻴﻄﺎ ٍﻥ ﻣﺮﻳﺪ" )ﺣﺞ‪.(٤‬‬

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‫ﻭﻳﺰﺭﻉ ﺇﺑﻠﻴﺲ ﺍﳋﻄﺎﻳﺎ ﺑﲔ ﺍﻟﻨﺎﺱ‪ .‬ﻗﺎﻝ ﺍﻹﳒﻴﻞ‪" :‬ﺃﻧﺘﻢ ﻣﻦ ﺃﺏ ﻫﻮ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﺷـﻬﻮﺍﺕ ﺃﺑـﻴﻜﻢ ﺗﺒﺘﻐـﻮﻥ ﺃﻥ‬
‫ﺗﻌﻤﻠﻮﻫﺎ‪ .‬ﻫﻮ ﻣﻦ ﺍﻟﺒﺪﺀ ﻗﺘ‪‬ﺎﻝ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﱂ ﻳﺜﺒﺖ ﻋﻠﻰ ﺍﳊ ‪‬ﻖ ﻷﻧﻪ ﻻ ﺣ ‪‬ﻖ ﻓﻴﻪ" )ﻳﻮ‪ .(٤٤ :٤‬ﻭﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻭﻻ ﺗﺘﺒﻌـﻮﺍ‬
‫ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻧﻪ ﻟﻜﻢ ﻋﺪ ‪‬ﻭ ﻣﺒﲔ‪ :‬ﺇﳕﺎ ﻳﺄﻣﺮﻛﻢ ﺑﺎﻟﺴﻮﺀ ﻭﺍﻟﻔﺤﺸﺎﺀ‪ ،‬ﻭﺇﻥ ﺗﻘﻮﻟﻮﺍ ﻋﻠـﻰ ﺍﷲ ﻣـﺎ ﻻ ﺗﻌﻠﻤـﻮﻥ‪...‬‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻳﻌﺪﻛﻢ ﺍﻟﻔﻘﺮ ﻭﻳﺄﻣﺮﻛﻢ ﺑﺎﻟﻔﺤﺸﺎﺀ" )ﺑﻘﺮﺓ‪١٦٨‬ﻭ‪.(٢٦٨‬‬
‫ﻭﺍﻟﺸﻴﻄﺎﻥ ﻳﺰﺭﻉ ﺍﻟﺸﺮﻭﺭ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﳜﻠﻖ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸ ‪‬ﺮ‪ .‬ﻗﺎﻝ ﺍﻟﻜﺘﺎﺏ‪" :‬ﺇﻥ ﻣﺼﺎﺭﻋﺘﻨﺎ ﻟﻴﺴـﺖ‬
‫ﺿ ‪‬ﺪ ﺍﻟﻠﹼﺤﻢ ﻭﺍﻟﺪﻡ‪ ،‬ﺑﻞ ﺿ ‪‬ﺪ ﺍﻟﺮﺋﺎﺳﺎﺕ ﻭﺍﻟﺴﻼﻃﲔ ﻭﻭﻻﺓ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﻋﺎﱂ ﺍﻟﻈﻠﻤﺔ ﻭﺍﻷﺭﻭﺍﺡ ﺍﻟﺸﺮﻳﺮﺓ ﰲ ﺍﻟﺴﻤﺎﻭﻳﺎﺕ"‬
‫)ﺃﻑ‪ .(١٢ :٦‬ﻭﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‪" :‬ﺇﳕﺎ ﻳُﺮﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﻳﻮﻗﻊ ﺑﻴﻨﻜﻢ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﺒﻐﻀﺎﺀ ﰲ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ‪ ،‬ﻭﻳﺼﺪ‪‬ﻛﻢ ﻋﻦ‬
‫ﺫﻛﺮ ﺍﷲ ﻭﻋﻦ ﺍﻟﺼﻼﺓ‪ :‬ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﻨﺘﻬﻮﻥ؟" )ﻣﺎﺋﺪﺓ‪.(٩١‬‬
‫ﻭﺍﻟﺸﻴﻄﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻮﻕ ﺍﻟﺘﺒﺸﲑ ﺑﻜﻼﻡ ﺍﷲ ﳋﻼﺹ ﺍﻟﻨﺎﺱ‪ .‬ﻗﺎﻝ ﺍﻹﳒﻴﻞ‪ :‬ﺇﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﳜﻄﻒ ﺍﻟﻜﻠﻤﺔ ﻣﻦ‬
‫ﻼ ﻳﺆﻣﻨﻮﺍ ﻓﻴﺨﻠﺼﻮﺍ )ﻟﻮ‪(١٢ :٨‬‬
‫ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﻓﻼ ﻳﻔﻬﻤﻬﺎ ﻭﻻ ﻳﻌﻤﻞ ‪‬ﺎ )ﻣﱴ‪ (١٩ :١٣‬ﻭﻳﺬﻫﺐ ﺑﺎﻟﻜﻠﻤﺔ ﻣﻦ ﻗﻠﻮ‪‬ﻢ ﻟﺌ ﹼ‬
‫ﻭﻳﻌﻮﻕ ﺍﻟﺮﺳﻞ ﰲ ﺳﺒﻴﻞ ﺗﺄﺩﻳﺔ ﺭﺳﺎﻻ‪‬ﻢ )ﺃﻓﺲ‪ (١٨ :٢‬ﻭﻳُﺜﲑ ﺍﻻﺿﻄﻬﺎﺩﺍﺕ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻟﻴﻠﻘﻮﻫﻢ ﰲ ﺍﻟﺴﺠﻮﻥ )ﺭﺅ‪:٢‬‬
‫‪ (١٠‬ﻭﺗﺼﻞ ﺑﻪ ﺍﳊﻴﻠﺔ ﺇﱃ ﺃﻥ ﻳﺘ‪‬ﺨﺬ ﻫﻴﺌﺔ ﻣﻼﻙ ﺍﻟﻨﻮﺭ ﻟﻴﺼﻞ ﺇﱃ ﺃﻫﺪﺍﻓﻪ ﺍﻷﺛﻴﻤﺔ‪" :‬ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻧﻔﺴﻪ ﻳﻐﻴ‪‬ـﺮ ﻫﻴﺌﺘـﻪ ﺇﱃ‬
‫ﻫﻴﺌﺔ ﻣﻼﻙ ﻧﻮﺭ" )‪٢‬ﻛﻮ‪ . (١٤ :١١‬ﻭﻗﺎﻝ ﺍﻟﻘـﺮﺁﻥ‪" :‬ﻭﺇﻥ ﺍﻟﺸـﻴﺎﻃﲔ ﻟﻴﻮﺣـﻮﻥ ﺇﱃ ﺃﻭﻟﻴـﺎﺋﻬﻢ ﻟﻴُﺠـﺎﺩﻟﻮﻛﻢ ﻭﺇﻥ‬
‫ﺃﻃﻌﻤﺘﻤﻮﻫﻢ ﺇﻧﻜﻢ ﳌﺸﺮﻛﻮﻥ" )ﺃﻧﻌﺎﻡ‪" (١٢١‬ﻭﺯﻳ‪‬ﻦ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻋﻤﺎﳍﻢ ﻓﺼﺪ‪‬ﻫﻢ ﻋﻦ ﺍﻟﺴـﺒﻴﻞ ﻓﻬـﻢ ﻻ ﻳﻬﺘـﺪﻭﻥ"‬
‫)ﳓﻞ‪" .(٢٤‬ﻳﺎ ﺑﲏ ﺁﺩﻡ ﻻ ﻳﻔﺘﻨﻨ‪‬ﻜﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻛﻤﺎ ﺃﺧﺮﺝ ﺃﺑﻮﻛﻢ ﻣﻦ ﺍﳉﻨ‪‬ﺔ‪ ..‬ﺇﻧﻪ ﻳﺮﺍﻛﻢ ﻫﻮ ﻭﻗﺒﻴﻠـﻪ ﻣـﻦ ﺣﻴـﺚ ﻻ‬
‫ﺗﺮﻭﻬﻧﻢ‪ :‬ﺇﻧ‪‬ﺎ ﺟﻌﻠﻨﺎ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻭﻟﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ" )ﺃﻋﺮﺍﻑ‪.(٢٦‬‬
‫ﻓﺎﺳﻢ ﺍﻟﺸﻴﻄﺎﻥ "ﺍﻟﻮﺳﻮﺍﺱ" ﻭﻋﻤﻠﻪ ﺍﻟﺪﺍﺋﻢ "ﺍﻟﻮﺳﻮﺳﺔ" ﻓﻴﻄﻠﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻻﺳﺘﻌﺎﺫﺓ "ﻣﻦ ﺷ ‪‬ﺮ ﺍﻟﻮﺳﻮﺍﺱ ﺍﳋﻨ‪‬ﺎﺱ‪،‬‬
‫ﺍﻟﺬﻱ ﻳﻮﺳﻮﺱ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨﺎﺱ" )ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ(‪ .‬ﻭﻳﺆﻳ‪‬ﺪ ﺍﳊﺪﻳﺚ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻣﺎ ﻣﻦ ﺃﺣ ٍﺪ ﺇ ﹼﻻ ﻟﻪ ﺷـﻴﻄﺎﻥ"‪" ،‬ﻭﺇﻥ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﳚﺮﻱ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ ﳎﺮﻯ ﺍﻟﺪﻡ"‪ .‬ﻭﻟﺬﻟﻚ ﻋﻠﹼﻤﻨﺎ ﺍﳌﺴﻴﺢ ﰲ ﺻﻼﺗﻪ ﺃﻥ ﻧﺴﺄﻝ ﺍﷲ‪" :‬ﻭﻻ ﺗُـﺪﺧﻠﻨﺎ ﰲ ﲡﺮﺑـﺔ‪،‬‬
‫ﻟﻜﻦ ﳒﹼﻨﺎ ﻣﻦ ﺍﻟﺸﺮﻳﺮ"‪.‬‬

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‫ﲝﺚ ﺛﺎ ٍﻥ‪:‬‬
‫ﳏﻤﺪ ﻭﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﺚ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻥ ﳏﻤﺪﺍﹰ‪ ،‬ﻣﺜﻞ ﻏﲑﻩ ﻣﻦ ﺍﻟﺒﺸﺮ‪ ،‬ﻛﺎﻥ ﻟﻪ ﺷﻴﻄﺎﻧﻪ‪" :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪ :‬ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ‬
‫ﰲ ﺣﺪﻳ ٍ‬
‫ﺃﺣ ٍﺪ ﺇ ﹼﻻ ﻭﻟﻪ ﺷﻴﻄﺎﻧﻪ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﺃﻧﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؟ ﻗﺎﻝ‪ :‬ﻭﺃﻧﺎ! ﺇ ﹼﻻ ﺃﻥ ﺍﷲ ﺃﻋﺎﻧﲏ ﻋﻠﻴﻪ‪ ،‬ﻓﺄﺳﻠﻢ‪ ،‬ﻓﻼ ﻳـﺄﻣﺮ ﺇ ﹼﻻ ﲞـﲑ"‬
‫)ﺇﺣﻴﺎﺀ‪. (١)(٢٤ :٣‬‬
‫‪ -١‬ﳏﻤﺪ ﻳﻮﻟﺪ ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻗﺪ ﻣﺴ‪‬ﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﳊﺒﻞ ﺑﻪ ﻭﺍﻟﻮﻻﺩﺓ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‬
‫ﺍﳌﺄﺛﻮﺭ‪" :‬ﻣﺎ ﻣﻦ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﺇ ﹼﻻ ﻣﺴ‪‬ﻪ ﺷﻴﻄﺎﻥ ﺣﲔ ﻳﻮﻟﺪ‪ ،‬ﻓﻴﺴﺘﻬ ﹼﻞ ﺻﺎﺭﺧﺎﹰ‪ ،‬ﺇ ﹼﻻ ﻣﺮﱘ ﻭﺍﺑﻨﻬﺎ‪ ،‬ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﺍﻟﺒﺨـﺎﺭﻱ‬
‫ﻱ ﻭﺍﻟﺮ‪‬ﺍﺯﻱ ﻭﺍﻟﻄﱪﻱ ﺗﻔﺴﲑﹰﺍ ﻟﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻟﺴﺎﻥ ﺃﻡ ﻣﺮﱘ ﺍﻟﻌﺬﺭﺍﺀ ﲢﻤﻞ ﺑـﺄﻡ‬ ‫ﻭﻣﺴﻠﻢ"‪ .‬ﻭﻧﻘﻠﻪ ﺍﳉﻼﻻﻥ ﻭﺍﻟﺰﳐﺸﺮ ‪‬‬
‫ﻚ ﻭﺫﺭﻳ‪‬ﺘﻬﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮ‪‬ﺟﻴﻢ" )ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(٣٦‬ﺃﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﻫـﺬﺍ ﺍﳊـﺪﻳﺚ‬ ‫ﺍﳌﺴﻴﺢ‪" :‬ﻭﺇﱐ ﺃﻋﻴﺬﻫﺎ ﺑ َ‬
‫ﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻜ ﹼﻞ ﻣﻮﻟﻮ ٍﺩ ﻣﻨﺬ ﺗﻜﻮﻳﻨﻪ‪ ،‬ﻭﺑﺮﻫﺎﻥ ﻋﻠﻰ ﺗﺄﺛﲑ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻧﺴـﻞ ﺁﺩﻡ‪ ،‬ﻭﺇﻏـﻮﺍﺋﻬﻢ ﻣﻨـﺬ‬
‫ﺷﻬﺎﺩﹲﺓ ﻋﻠﻰ ﻣ ‪‬‬
‫ﻭﺟﻮﺩﻫﻢ ﻭﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻴﻬﻢ؟ ﻭﻫﺬﺍ ﻛﻠﹼﻪ ﻳﻌﲏ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ﰲ ﺣﺎﻝ ﻣﻦ ﺍﳋﻄﻴﺌﺔ‪ .‬ﻭﻻ ﳒﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﺍﳊـﺪﻳﺚ‬
‫ﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﺫﺍﻩ‪ ،‬ﻛﻤﺎ ﳒﺪﻩ ﰲ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﲝ ‪‬ﻖ ﺍﳌﺴﻴﺢ ﻭﺃﻣ‪‬ﻪ ‪.‬‬
‫ﺷﺎﻫﺪﹰﺍ ﻋﻠﻰ ﻋﺼﻤﺔ ﳏﻤﺪ ﻭﺃﻣ‪‬ﻪ‪ ،‬ﻣﻦ ﻣ ‪‬‬
‫‪ -٢‬ﻭﻋﻦ ﺣﺪﺍﺛﺔ ﳏﻤّﺪ‪ ،‬ﲡﺪ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺃﺛﺮﹰﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﺘﻄﻬﲑ ﳏﻤﺪ ﰲ ﺻﺒﺎﻩ ﻣﻦ "ﻣ ‪‬‬
‫ﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻃﻌﻨﺘﻪ‬
‫ﰲ ﻭﻻﺩﺗﻪ" ﰲ ﺁﻳﺔ ﺍﻟﺸﺮﺡ‪" :‬ﺃﱂ ﻧﺸﺮﺡ ﻟﻚ ﺻﺪﺭﻙ‪ ،‬ﻭﻭﺿﻌﻨﺎ ﻋﻨﻚ ﻭﺯﺭﻙ‪ ،‬ﺍﻟﺬﻱ ﺍﻧﻘﺾ ﻇﻬﺮﻙ‪ ،‬ﻭﺭﻓﻌﻨﺎ ﻟﻚ ﺫﻛﺮﻙ"‬
‫)ﺷﺮﺡ‪ (٤-١‬ﻓﻨﻘﻠﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪" :‬ﺇ ﹼﻥ ﻧﻔﺮﹰﺍ ﻣﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺹ‪ .‬ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ‪ ،‬ﺃﺧﱪﻧـﺎ ﻋـﻦ‬
‫ﻧﻔﺴﻚ‪ .‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺃﻧﺎ ﺩﻋﻮﺓ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﺑﺸﺮﻯ ﻋﻴﺴﻰ ﻭﺭﺃﺕ ﺃﻣﻲ ﺣﲔ ﲪﻠﺖ ﰊ ﺃﻧﻪ ﺧﺮﺝ ﻣﻨﻬﺎ ﻧﻮ ‪‬ﺭ ﺃﺿﺎﺀ ﳍﺎ ﻗﺼﻮﺭ‬
‫ﺥ ﺧﻠﻒ ﺑﻴﻮﺗﻨﺎ ﻧﺮﻋﻰ َﺑﻬ‪‬ﻤﹰﺎ ﻟﻨﺎ‪ ،‬ﺇﺫ ﺃﺗﺎﱐ ﺭﺟﻼﻥ‬
‫ﺖ ﰲ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ‪ ،‬ﻓﺒﻴﻨﺎ ﺃﻧﺎ ﻣﻊ ﺃ ٍ‬
‫ﺍﻟﺸﺎﻡ‪ .‬ﻭﺍﺳﺘُﺮﺿﻌ ُ‬

‫‪ - 1‬ﺁﺧﺮ ﺍﳊﺪﻳﺚ ﻣﺘﻬﺎﻓﺖ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻛ ﹼﻞ ﺷﻴﻄﺎﻥ ‪ ،‬ﻫﺎﻟﻚ ‪ ،‬ﻓﻜﻴﻒ ﳝﻜﻦ ﺃﻥ ﻳﺴﻠﻢ ﻭﻳﺄﻣﺮ ﺑﺎﳋﲑ ﻭﻫﻮ ﺍﻟﻮﺳﻮﺍﺱ ﺍﳋﻨﺎﺱ؟‬

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‫ﺐ ﳑﻠﻮﺀ ﹰﺓ ﺛﻠﺠﺎﹰ‪ ،‬ﰒ ﺃﺧﺬﺍﱐ ﻓﺸﻘﹼﺎ ﺑﻄﲏ‪ ،‬ﻭﺍﺳﺘﺨﺮﺟﺎ ﻗﻠﱯ ﻓﺸﻘﹼﺎﻩ‪ ،‬ﻓﺎﺳﺘﺨﺮﺟﺎ ﻣﻨـﻪ‬
‫ﺾ ﺑﻄﺸﺖ ﻣﻦ ﺫﻫ ٍ‬
‫ﺏ ﺑﻴ ‪‬‬
‫ﻋﻠﻴﻬﻤﺎ ﺛﻴﺎ ‪‬‬
‫ﻋﻠﻘ ﹰﺔ ﺳﻮﺩﺍﺀ ﻓﻄﺮﺣﺎﻫﺎ‪ .‬ﰒ ﻏﺴﻼ ﻗﻠﱯ ﻭﺑﻄﲏ ﺑﺬﻟﻚ ﺍﻟﺜﻠﺞ ﺣﱴ ﺃﻧﻘﻴﺎﻩ" )‪ . (١‬ﻭﻟﻜﻦ ﺍﻟﺘﻔﺴﲑ ﺍﳌﺘﻮﺍﺗﺮ ﻻ ﻳﺮﻯ ﺫﻟﻚ‪ .‬ﻭﻗﺪ‬
‫ﻱ ﺗﻔﺎﺳﲑﻫﻢ ﰲ ﻗﻮﻟﻪ‪" :‬ﺃﱂ ﻧﺸﺮﺡ ﻟﻚ ﺻﺪﺭﻙ‪ :‬ﺃﱂ ﻧﻔﺴﺤﻪ ﺣﱴ ﻭﺳﻊ ﻣﻨﺎﺟﺎﺓ ﺍﳊ ‪‬ﻖ ﻭﺩﻋﻮﺓ ﺍﳋﻠـﻖ‪ .‬ﺃﻭ‬ ‫ﺃﻭﺟﺰ ﺍﻟﺒﻴﻀﺎﻭ ‪‬‬
‫ﺃﻭَﱂ ﻧﻔﺴﺤﻪ ﲟﺎ ﺃﻭﺩﻋﻨﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﻜﻢ ﻭﺃﺯﻟﻨﺎ ﻋﻨﻪ ﺿﻴﻖ ﺍﳉﻬﻞ‪ .‬ﺃﻭ ﲟﺎ ﻳﺴ‪‬ﺮﻧﺎ ﻟﻚ ﺗﻠﻘﹼﻲ ﺍﻟﻮﺣﻲ ﺑﻌﺪ ﻣﺎ ﻛـﺎﻥ ﻳﺸـ ‪‬ﻖ‬
‫ﻋﻠﻴﻚ‪ .‬ﻭﻗﻴﻞ ﺇﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺭﻭﻱ ﺃﻥ ﺟﱪﻳﻞ ﺃﺗﻰ ﺭﺳﻮﻝ ﺍﷲ ﺹ‪ .‬ﰲ ﺻﺒﺎﻩ ﺃﻭ ﻳﻮﻡ ﺍﳌﻴﺜﺎﻕ ﻓﺎﺳﺘﺨﺮﺝ ﻗﻠﺒﻪ ﻓﻐﺴﻠﻪ ﰒ‬
‫ﻱ ﺃﻛﺜﺮ ﳑﺎ ﻫﻮ ﻭﺍﻗﻌ ‪‬ﻲ ﻛﻤﺎ ﺗﺮﻯ‪ :‬ﻓﻼ ﺗﻌﲏ ﺍﻵﻳﺔ‬
‫ﻣﻸﻩ ﺇﳝﺎﻧﹰﺎ ﻭﻋﻠﻤﹰﺎ‪ .‬ﻭﻟﻌﻠﹼﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﳓﻮ ﻣﺎ ﺳﺒﻖ"‪ .‬ﻓﺸﺮﺡ ﺍﻟﺼﺪﺭ ﳎﺎﺯ ‪‬‬
‫ﻣﻌﲎ ﺗﻄﻬﲑ ﺍﻟﻨﱯ ﻣﻦ ﺍﳋﻄﻴﺌﺔ ﺍﻵﺩﻣﻴﺔ ﺍﻟﱵ ﻳﻮﻟﺪ ﻓﻴﻬﺎ ﻛ ﹼﻞ ﺫﺭﻳ‪‬ﺔ ﺁﺩﻡ ﳊﺒﺲ ﺍﻟﺸﻴﻄﺎﻥ ﳍﻢ ﰲ ﺣﺎﻝ ﺗﻜﻮﻳﻨﻬﻢ ﻭﻭﻻﺩ‪‬ـﻢ‪.‬‬
‫ﻱ ﺃﻱ ﺍﻻﺗ‪‬ﺴﺎﻉ ﻟﻠﻨﺒﻮ‪‬ﺓ؛ ﻗﺎﻝ ﺍﳉﻼﻻﻥ‪" :‬ﺷﺮﺣﻨﺎ ﻟـﻚ ﺻـﺪﺭ َﻙ‬ ‫ﻓﻘﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﺁﻳﺔ ﺍﻟﺸﺮﺡ ﺗﻌﲏ ﺍﻻﻧﺸﺮﺍﺡ ﺍﳌﻌﻨﻮ ‪‬‬
‫ﻱ‪" :‬ﻭﻣﻌﲎ ﺷﺮﺣﻨﺎ ﺻﺪﺭﻙ‪ ،‬ﻓﺴﺤﻨﺎﻩ ﺣﱴ ﻭﺳﻊ ﻋﻤﻮﻡ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻭﺩﻋﻮﺓ ﺍﻟﺜﻘﻠﲔ ﲨﻴﻌﹰﺎ‪ .‬ﺃﻭ‬ ‫ﺑﺎﻟﻨﺒﻮ‪‬ﺓ ﻭﻏﲑﻫﺎ"‪ .‬ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮ ‪‬‬
‫ﺣﱴ ﺍﺣﺘﻤﻞ ﺍﳌﻜﺎﺭﻩ ﺍﻟﱵ ﺗﻌﺮﺽ ﻟﻚ ‪‬ﺎ ﻛﻔﺎﺭ ﻗﻮﻣﻚ ﻭﻏﲑﻫﻢ ‪ ،‬ﺃﻭ ﻓﺴﺤﻨﺎﻩ ﲟﺎ ﺃﻭﺩﻋﻨﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ‪ ،‬ﻭﺃﺯﻟﻨﺎ ﻋﻨﻪ‬
‫ﺍﻟﻀﻴﻖ ﻭﺍﳊﺮﺝ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﻌﻤﻰ ﻭﺍﳉﻬﻞ"‪.‬‬
‫‪ -٣‬ﻭﺁﻳﺔ ﺍﻟﺸﺮﺡ ﺗﻠﻚ ﺗﺼﻒ ﺣﺎﻟﺔ ﳏﻤﺪ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ‪" :‬ﻭﻭﺿﻌﻨﺎ ﻋﻨ َ‬
‫ﻚ ﻭﺯﺭﻙ ﺍﻟﺬﻱ ﺍﻧﻘﺾ ﻇﻬـﺮﻙ"‪ .‬ﻗـﺎﻝ‬
‫ﺍﻟﺰﳐﺸﺮﻱ‪" :‬ﻭﺍﻟﻮﺯﺭ ﺍﻟﺬﻱ ﺍﻧﻘﺾ ﻇﻬﺮﻩ ‪ -‬ﺃﻱ ﲪﻠﻪ ﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ‪ ،‬ﻭﻫﻮ ﺻﻮﺕ ﺍﻻﻧﺘﻘﺎﺽ ﻭﺍﻻﻧﻔﻜﺎﻙ ﻟﺜﻘﻠﻪ ‪ -‬ﻣﺜﻞ ﳌﺎ‬
‫ﻛﺎﻥ ﻳﺜﻘﻞ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺹ‪ .‬ﻭﻳﻐﻤ‪‬ﻪ ﻣﻦ ﻓﺮﻃﺎﺗﻪ ﻗﺒﻞ ﺍﻟﻨﺒﻮ‪‬ﺓ‪ .‬ﺃﻭ ﻣﻦ ﺟﻬﻠﻪ ﺑﺎﻷﺣﻜﺎﻡ ﻭﺍﻟﺸﺮﺍﺋﻊ‪ .‬ﺃﻭ ﻣﻦ ‪‬ﺎﻟﻜﻪ ﻋﻠﻰ‬
‫ﺇﺳﻼﻡ ﺃﻭ‪‬ﱄ ﺍﻟﻌﻨﺎﺩ ﻣﻦ ﻗﻮﻣﻪ ﻭﺗﻠﻬ‪‬ﻔﻪ‪ .‬ﻭﻭﺿﻌﻪ ﻋﻨﻪ‪ :‬ﺇﻥ ﻏﻔﺮ ﻟﻪ‪ ،‬ﺃﻭ ﻋﻠﻢ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﺃﻭ ﻣﻬ‪‬ﺪ ﻋﺬﺭﻩ ﺑﻌﺪ ﻣﺎ ﺑﻠـﻎ ﻭﺑﻠـﻎ‪".‬‬
‫ﻚ ﻭﺯﺭﻙ ﻋﺒﺄﻙ ﺍﻟﺜﻘﻴﻞ؛ ﺍﻟﺬﻱ ﺍﻧﻘﺾ ﻇﻬﺮﻙ‪ :‬ﻭﻫﻮ ﻣﺎ ﺛﻘﻞ ﻋﻠﻴﻪ ﻣﻦ ﻓﺮﻃﺎﺗـﻪ‬ ‫ﻭﺍﺧﺘﺼﺮﻩ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺑﻘﻮﻟﻪ‪" :‬ﻭﻭﺿﻌﻨﺎ ﻋﻨ َ‬
‫ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ"‪.‬‬
‫‪ -٤‬ﻭﺑﻌﺪ ﺍﻟﺒﻌﺜﺔ‪ ،‬ﻭﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺩﺍﻡ ﺫﺍﻙ ﺍﻟﺘﺄﺛﲑ ﺍﻟﺸﻴﻄﺎ ﹼ‬
‫ﱐ ﺑﺎﻟﻔﺮﻃﺎﺕ‬

‫‪ - 1‬ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻻﺑﻦ ﻫﺸﺎﻡ ‪ - ١٧٥ :١‬ﺃﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻣﻌﲎ ﻭﺭﻣﺰ ﳌﻌﻤﻮﺩﻳﺔ ﺍﻟﻨﺼﺎﺭﻯ ﻳﻄﺒ‪‬ﻘﻮﻬﻧﻤﺎ ﻋﻠﻰ ﺍﻟﻨﱯ؟!‬

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‫ﻭﺍﻟﺬﻧﻮﺏ‪ .‬ﺑﻌﺪ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ ﺍﻟﺬﻱ ﺳﻬ‪‬ﻞ ﶈﻤﺪ ﺩﺧﻮﻝ ﻣﻜﹼﺔ ﻭﺇﺳﻼﻡ ﺍﳊﺠﺎﺯ ﻭﺍﳉﺰﻳﺮﺓ‪ ،‬ﰲ ﺫﺭﻭﺓ ﺍﻟـﺪﻋﻮﺓ ﻟﻺﺳـﻼﻡ‬
‫ﻭﺍﻟﻨﺠﺎﺡ ﻓﻴﻬﺎ ﻳُﺼﺮ‪‬ﺡ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺇﻧﺎ ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤﹰﺎ ﻣﺒﻴﻨﹰﺎ ﻟﻴﻐﻔﺮ ﻟﻚ ﺍﷲ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧ‪‬ﺮ" )ﻓﺘﺢ‪ .(١‬ﺟـﺎﺀ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﰲ ﺗﻔﺴﲑﻩ‪" :‬ﻟﻴﻐﻔﺮ ﻟﻚ ﺍﷲ‪ :‬ﻟﻜﻲ ﻳﻐﻔﺮ ﻟﻚ ﺍﷲ ﻣﺎ ﺳﻠﻒ ﻣﻦ ﺫﻧﻮﺑﻚ ﻗﺒﻞ ﺍﻟﻮﺣﻲ ﻭﻣﺎ ﺗﺄﺧ‪‬ﺮ ﻭﻣﺎ ﻳﻜﻮﻥ‬
‫ﺑﻌﺪ ﺍﻟﻮﺣﻲ ﺇﱃ ﺍﳌﻮﺕ؛ ﻭﻳﺘﻢ ﻧﻌﻤﺘﻪ‪ ،‬ﻣﻨﺘ ٍﻪ ﻋﻠﻴﻚ ﺑﺎﻟﻨﺒﻮ‪‬ﺓ ﻭﺍﻹﺳﻼﻡ ﻭﺍﳌﻐﻔﺮﺓ"‪ .‬ﻓﺎﻟﺬﻧﻮﺏ ﻭﻣﻐﻔﺮ‪‬ﺎ ﻻ ﺗﺘﻨﺎﰱ ﻣﻊ ﺍﻟﻨﺒـﻮ‪‬ﺓ‬
‫ﻭﺍﻹﺳﻼﻡ ﺑﻞ ﻳﺘﺨﻠﹼﻠﻬﺎ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪" :‬ﻟﻴﻐﻔﺮ ﺍﷲ ﻟﻚ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧ‪‬ﺮ‪ :‬ﲨﻴﻊ ﻣﺎ ﻓﺮﻁ ﻣﻨﻚ ﳑﺎ ﻳﺼ ‪‬ﺢ ﺃﻥ‬
‫ﻳﻌﺎﺗﺐ ﻋﻠﻴﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ‪" :‬ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧ‪‬ﺮ‪ :‬ﻳﺮﻳﺪ ﲨﻴﻊ ﻣﺎ ﻓﺮﻁ ﻣﻨﻚ‪ .‬ﻭﻋﻦ ﻣﻘﺎﺗﻞ‪" :‬ﻣﺎ ﺗﻘـﺪ‪‬ﻡ ﰲ‬
‫ﺍﳉﺎﻫﻠﻴﺔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ .‬ﻭﻗﺒﻞ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺣﺪﻳﺚ ﻣﺎﻭﻳﺔ ﻭﻣﺎ ﺗﺄﺧ‪‬ﺮ ﻣﻦ ﺍﻣﺮﺃﺓ ﺯﻳﺪ‪ ...‬ﻓﺈﻥ ﻗﻠﺖ ﻛﻴﻒ ﺟﻌﻞ ﻓﺘﺢ ﻣﻜﺔ ﻋﻠﹼﺔ‬
‫ﻟﻠﻤﻐﻔﺮﺓ؟ ﻗﻠﺖ‪ :‬ﱂ ﳚﻌﻞ ﻋﻠﹼﺔ ﻟﻠﻤﻐﻔﺮﺓ ﻭﻟﻜﻦ ﻻﺟﺘﻤﺎﻉ ﻣﺎ ﻋﺪﺩ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺑﻌﺔ‪ :‬ﻭﻫﻲ ﺍﳌﻐﻔﺮﺓ ﻭﺇﲤﺎﻡ ﺍﻟﻨﻌﻤﺔ ﻭﻫﺪﺍﻳﺔ‬
‫ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﻟﻨﺼﺮ ﺍﻟﻌﺰﻳﺰ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻓﺘﺢ ﻣﻜﺔ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﺟﻬﺎﺩ ﻟﻠﻌﺪﻭ‪ ،‬ﺳﺒﺒﹰﺎ ﻟﻠﻐﻔـﺮﺍﻥ ﻭﺍﻟﺜـﻮﺍﺏ‬
‫ﻭﺍﻟﻔﺘﺢ ﻭﺍﻟﻈﻔﺮ ﺑﺎﻟﺒﻠﺪ ﺍﳊﺮﺍﻡ"‪ .‬ﻭﻗﺪ ﲨﻊ ﺍﳉﻼﻻﻥ ﺑﲔ ﺍﻵﻳﺘﲔ ﺁﻳﺔ ﺍﻟﺸﺮﺡ ﻭﺁﻳﺔ ﺍﻟﻔﺘﺢ ﺍﻟﻠﹼﺘﲔ ﺗﻨﺴﺒﺎﻥ ﺍﳋﻄﻴﺌﺔ ﺇﱃ ﳏﻤـﺪ‬
‫ﰲ ﺻﻐﺮﻩ ﻭﻛﱪﻩ‪" :‬ﻭﻭﺿﻌﻨﺎ‪ ،‬ﺣﻄﻄﻨﺎ ﻋﻨﻚ ﻭﺯﺭﻙ ﺍﻟﺬﻱ ﺃﺛﻘﻞ ﻇﻬﺮﻙ؛ ﻭﻫﻮ ﻛﻘﻮﻟﻪ‪ :‬ﻟﻴﻐﻔﺮ ﻟﻚ ﺍﷲ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺫﻧﺒﻚ‬
‫ﻭﻣﺎ ﺗﺄﺧ‪‬ﺮ"‪ .‬ﻭﺳﻴﻄﺮﺓ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻣﻬﻤﺎ ﺧﻔﻴﺖ ﻭﺧﻔﺖ ﺗﻈﻬﺮ ﻣﻦ ﻓﺮﻃﺎﺗﻪ ﻭﺫﻧﻮﺑﻪ‪.‬‬
‫‪ -٥‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﺸﻬﺪ ﺑﺄ ﹼﻥ ﳏﻤﺪﹰﺍ ﻛﺎﻥ ﻋﺮﺿ ﹰﺔ ﻣﺜﻞ ﻏﲑﻩ ﳍﻤﺰﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻭﺳﺎﻭﺱ ﺍﳋﻨ‪‬ﺎﺱ‪ .‬ﻛﺎﻥ ﻳﺴـﺘﻌﻴﺬ‬
‫ﺏ ﺃﻥ‬
‫ﺏ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﳘـﺰﺍﺕ ﺍﻟﺸـﻴﻄﺎﻥ‪ ،‬ﻭﺃﻋـﻮﺫ ﺑـﻞ ﺭ ‪‬‬ ‫ﺑﺎﷲ ﻣﻦ ﳘﺰﺍﺕ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺣﻀﻮﺭﻫﻢ ﻋﻨﺪﻩ‪" :‬ﻭﻗﻞ ﺭ ‪‬‬
‫ﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻠﻚ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻟـﻪ ﺍﻟﻨـﺎﺱ‪ ،‬ﻣـﻦ ﺷـ ‪‬ﺮ‬
‫ﳛﻀﺮﻭﻥ" )ﻣﺆﻣﻨﻮﻥ‪ .(٦٨‬ﻭﺃﻣﺮ ﻫﻮ ﻭﺃﻣﺘﻪ ﺃﻥ ﻳﻘﻮﻝ‪" :‬ﻗﻞ ﺃﻋﻮﺫ ﺑﺮ ‪‬‬
‫ﺍﻟﻮﺳﻮﺍﺱ ﺍﳋﻨ‪‬ﺎﺱ ﺍﻟﺬﻱ ﻳﻮﺳﻮﺱ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻦ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺱ"! )ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﺧﺎﲤﺔ ﺍﻟﻘﺮﺁﻥ(‪ .‬ﻭﻗـﺪ ﻧﻘـﻞ‬
‫ﱯ ﻋﻠﻰ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﰲ ﺣﺎﻝ ﺍﳌﺮﺽ‪" :‬ﻛﺎﻥ ﺇﺫﺍ ﺍﺷﺘﻜﻰ ﻳﻘﺮﺃ ﻋﻠـﻰ‬ ‫ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﻋﺎﺋﺸﺔ ﻣﺪﺍﻭﻣﺔ ﺍﻟﻨ ‪‬‬
‫ﻧﻔﺴﻪ ﺑﺎﳌﻌﻮ‪‬ﺫﺍﺕ ﻭﻳﻨﻔﺚ‪ .‬ﻓﻠﻤﺎ ﺍﺷﺘ ‪‬ﺪ ﻭﺟﻌﻪ‪ ،‬ﻛﻨﺖ ﺃﻗﺮﺃ ﻋﻠﻴﻪ ﻭﺃﻣﺴﺢ ﺑﻴﺪﻩ‪ ،‬ﺭﺟﺎﺀ ﺑﺮﻛﺘﻬﺎ"‪ .‬ﻭﰲ ﺣﺎﻝ‬

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‫ﺍﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ‪" :‬ﻛﺎﻥ ﺇﺫﺍ ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ‪ ،‬ﻛﻞ ﻟﻴﻠﺔ‪ ،‬ﲨﻊ ﻛﻔﻴﻪ‪ ،‬ﰒ ﻧﻔﺚ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻘﺮﺃ ﻓﻴﻬﻤﺎ )ﻗﻞ ﻫـﻮ ﺍﷲ ﺃﺣـﺪ(‬
‫ﻭ)ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻔﻠﻖ( ﻭ)ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻔﻠﻖ( ﻭ)ﻗﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻨﺎﺱ(‪ .‬ﰒ ﳝﺴﺢ ‪‬ﻤﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻣﻦ ﺟﺴـﺪﻩ‪:‬‬
‫ﻳﺒﺪﺃ ‪‬ﻤﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻭﺟﻬﻪ ﻭﻣﺎ ﺃﻗﺒﻞ ﻣﻦ ﺟﺴﺪﻩ‪ .‬ﻭﻳﻔﻌﻞ ﺫﻟﻚ ﺛﻼﺙ ﻣﺮﺍﺕ"‪١‬ﻓﻠﻮﻻ ﺧﻮﻑ ﳏﻤـﺪ ﻣـﻦ ﺳـﻄﻮﺓ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﺣﻀﻮﺭﻩ ﻭﺗﺄﺛﲑﻩ‪ ،‬ﳌﺎ ﺃﻣﺮﻩ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﺍﳌﺘﻮﺍﺻﻠﺔ ﻣﻨﻪ‪ ،‬ﻭﳌﺎ ﻭﺻﻒ ﺍﳊﺪﻳﺚ ﺳﻨﺔ ﺍﻟﺮﺳﻮﻝ ﰲ ﻛﻴﻔﻴـﺔ‬
‫ﺍﻻﺳﺘﻌﺎﺫﺓ ﺍﻟﺪﺍﺋﻤﺔ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫‪ (٦‬ﻇﻬﺮ ﺳﻨﺔ ‪ ١٩٥٨‬ﻟﻠﺪﻛﺘﻮﺭ ﺻﺒﺤﻲ ﺍﻟﺼﺎﱀ‪ ،‬ﺃﺳﺘﺎﺫ ﰲ ﻛﻠﻴـﺔ ﺍﻵﺩﺍﺏ ﺑﺪﻣﺸـﻖ "ﻣﺒﺎﺣـﺚ ﰲ ﻋﻠـﻮﻡ‬
‫ﺍﻟﻘﺮﺁﻥ"‪٢‬ﻓﻴﻪ ﺗﻌﻠﻴﻖ ﺟﺮﻱﺀ ﻋﻠﻰ ﻣﺎ ﻳﻨﺴﺒﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﺘﺎﺏ ﻭﺗﺄﺩﻳﺐ ﻭ‪‬ﺪﻳﺪ ﻟﻠﻨﱯ "ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻳﻌﺘﺐ ﻓﻴﻬﺎ ﺍﷲ ﻋﻠﻰ‬
‫ﻧﺒﻴﻪ ﻋﺘﺎﺑﹰﺎ ﺧﻔﻴﻔﹰﺎ ﺃﻭ ﺷﺪﻳﺪﹰﺍ ﺃﻭ ﻳﻌﻠﻤﻪ ﻓﻴﻬﺎ ﺑﻌﻔﻮﻩ ﻋﻨﻪ ﻭﻏﻔﺮﺍﻧﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ ﻭﻣﺎ ﺗﺄﺧﺮ‪ .‬ﻓﻤﻦ ﺍﻟﻌﺘﺎﺏ ﺍﳋﻔﻴﻒ ﺍﻟﺬﻱ‬
‫ﻳﺸﻮﻩ ﻋﻔﻮ ﺍﷲ ﻋﻦ ﺭﺳﻮﻟﻪ ﻭﺧﻄﺎﺑﻪ ﻟﻪ ﰲ ﺷﺄﻥ ﻣﻦ ﺃﺫﻥ ﳍﻢ ﺑﺎﻟﻘﻌﻮﺩ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﰲ ﻏﺰﺓ ﺗﺒﻮﻙ‪ :‬ﻋﻔﺎ ﺍﷲ ﻋﻨﻚ ِﻟ َﻢ ﺃﺫﻧﺖ‬
‫ﳍﻢ ﺣﱴ ﻳﺘﺒﲔ ﻟﻚ ﺍﻟﺬﻳﻦ ﺻﺪﻗﻮﺍ‪ ،‬ﻭﺗﻌﻠﻢ ﺍﻟﻜﺎﺫﺑﲔ" )ﺗﻮﺑﺔ‪ .(٤٣‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﻔﻮ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻦ ﺫﻧﺐ‪ ،‬ﻛﻤـﺎ‬
‫ﺃﻥ ﺍﳌﻐﻔﺮﺓ ﺇﻻ ﺑﻌﺪ ﺫﻧﺐ‪ ،‬ﻭﻗﺪ ﺻﺮﺣﺖ ﺍﻵﻳﺔ ‪‬ﺬﺍ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‪" :‬ﺇﻧﺎ ﻓﺘﺤﻨﺎ ﻟﻚ ﻓﺘﺤﹰﺎ ﻣﺒﻴﻨﹰﺎ ﻟﻴﻐﻔﺮ ﻟﻚ ﺍﷲ ﻣﺎ ﺗﻘـﺪﻡ‬
‫ﻣﻦ ﺫﻧﺒﻚ ﻭﻣﺎ ﺗﺄﺧﺮ" )ﻓﺘﺢ‪ .(٢ -١‬ﻓﻤﻦ ﺍﻟﻌﺠﻴﺐ‪ ،‬ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺼﺮﻳﺢ‪ ،‬ﺃﻥ ﳛﺎﻭﻝ ﺑﻌـﺾ ﺍﳌﻔﺴـﺮﻳﻦ‪-‬‬
‫ﻛﺎﻟﺮﺍﺯﻱ‪ -‬ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﺃﻥ ﻟﻔﻆ ﺍﻟﻌﻔﻮ ﻻ ﻳﻮﺣﻲ ﺑﺎﻟﺬﻧﺐ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻱ ﻋﺎﺗﺐ ﺍﷲ ﺑﻪ ﻧﺒﻴﻪ ﺇﳕﺎ ﻛﺎﻥ ﰲ ﺍﺭﺗﻜﺎﺑـﻪ ﺧـﻼﻑ‬
‫ﺍﻷﻭﱃ‪" .‬ﻭﻫﻮ‪ -‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺴﻴﺪ ﺭﺷﻴﺪ ﺭﺿﺎ‪ -‬ﲨﻮﺩ ﻣﻊ ﺍﻻﺻﻄﻼﺣﺎﺕ ﺍﶈﺪﺛﺔ ﻭﺍﻟﻌﺮﻑ ﺍﳋﺎﺹ ﰲ ﻣﻌـﲎ ﺍﻟـﺬﻧﺐ‪،‬‬
‫ﻭﻫﻮ ﺍﳌﻌﺼﻴﺔ‪ .‬ﻭﻣﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﳍﻢ ﺃﻥ ﻳﻬﺮﺑﻮﺍ ﻣﻦ ﺇﺛﺒﺎﺕ ﻣﺎ ﺃﺛﺒﺘﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﲤﺴﻜﹰﺎ ﺑﺎﺻـﻄﻼﺣﺎ‪‬ﻢ ﻭﻋـﺮﻓﻬﻢ‬
‫ﺍﳌﺨﺎﻟﻒ ﻟﻪ ﻭﳌﺪﻟﻮﻝ ﺍﻟﻠﻐﺔ ﺃﻳﻀﹰﺎ" )ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ‪.(٤٦٥ /١٠‬‬
‫"ﻭﺃﻣﺎ ﺍﻟﻌﺘﺎﺏ ﺍﻟﺸﺪﻳﺪ ﻓﻘﺪ ﻧﻄﻘﺖ ﺑﻪ ﺁﻳﺎﺕ ﺍﻟﻔﺪﺍﺀ ﰲ ﺳﻮﺭﺓ ﺍﻻﻧﻐﺎﻝ‪ ،‬ﻭﻭﺟﻬﺘﻪ ﻋﻨﻴﻔﹰﺎ ﺻﺎﺩﻋﹰﺎ ﻣﻨﺬﺭﹰﺍ ﻣﺘﻮﻋـﺪﹰﺍ‬
‫ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺹ ﻭﲨﻬﻮﺭ ﺻﺤﺎﺑﺘﻪ ﺍﻟﺬﻳﻦ‬

‫‪- 1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ .١٤٩ :٣‬ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺻﻼﺓ ﳏﻤﺪ ﻗﺒﻞ ﺍﻟﻨﻮﻡ ﻭﻣﺎ ﻳﺘﺒﻌﻬﻤﺎ ﻣﻦ ﻃﻘﻮﺱ‪.‬‬
‫‪- 2‬ﺻﺒﺤﻲ ﺍﻟﺼﺎﱀ‪ :‬ﻣﺒﺎﺣﺚ ﰲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺹ‪ -٧٤‬ﻗﺎﺑﻞ ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ‪.٤٦٥ :١٠‬‬

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‫ﺃﺷﺎﺭﻭﺍ ﻋﻠﻴﻪ ﺑﺄﺧﺬ ﺍﻟﻔﺪﺍﺀ ﻣﻦ ﺃﺳﺮﻯ ﺑﺪﺭ‪ ،‬ﻣﺆﺛﺮﻳﻦ ﻋﺮﺽ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺎﱐ ﻋﻠﻰ ﻧﺼﺮﺓ ﺍﻟﺪﻳﻦ‪ ،‬ﰲ ﺃﻭﻝ ﻣﻌﺮﻛﺔ ﰲ ﺍﻹﺳﻼﻡ‬
‫ﱂ ﻳﺜﺨﻨﻮﺍ ﻗﺒﻠﻬﺎ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﱂ ﻳﻌﻈﻢ ﺑﻌﺪ ﺷﺄﻬﻧﻢ ﻓﻴﻬﺎ‪ .‬ﻭﻟﺬﻟﻚ ﺻﻴﻎ ﺍﻟﻌﺘﺎﺏ ﺻﻴﺎﻏﺔ ﻋﺎﻣﺔ ﺗﺸﻌﺮ ﺑﺘﻘـﺪﻳﺮ ﻣﺒـﺪﺃ ﰲ‬
‫ﺻﻔﺎﺕ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻓﻠﻢ ﻳﻮﺟﻪ ﺍﷲ ﺧﻄﺎﺑﻪ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺭﺃﺳﹰﺎ ﺑﻞ ﺍﺳﺘﻬﻞ ﺍﻵﻳﺔ ﺑﻜﻮﻥ ﻣﻨﻔﻲ ﺗﻠﺘﻪ ﻋﺒﺎﺭﺓ ﻧﺴـﺘﻌﻈﻢ‬
‫ﻫﺬﺍ ﺍﻟﻔﺪﺍﺀ ﻳﺼﺪﺭ ﻋﻦ ﻧﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ "ﻭﻣﺎ ﻛﺎﻥ ﻟﻨﱯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺃﺳﺮﻯ ﺣﱴ ﻳﺜﺨﻦ ﰲ ﺍﻷﺭﺽ‪ :‬ﺗﺮﻳـﺪﻭﻥ ﻋـﺮﺽ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﷲ ﻳﺮﻳﺪ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﷲ ﻋﺰﻳﺰ ﺣﻜﻴﻢ‪ .‬ﻟﻮﻻ ﻛﺘﺎﺏ ﻣﻦ ﺍﷲ ﺳﺒﻖ ﳌﺴﻜﻢ ﻓﻴﻤﺎ ﺃﺧﺬﰎ ﻋﺬﺍﺏ ﻋﻈﻴﻢ" )ﺃﻧﻐﺎﻝ‪-٦٧‬‬
‫‪) (٦٨‬ﻗﺎﺑﻞ ﺗﻔﺴﲑ ﺍﳌﻨﺎﺭ ﻭﺗﻔﺴﲑ ﺯﻳﺪ(‪.‬‬
‫"ﻭﻳﻘﺮﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺘﺎﺏ‪ ...‬ﻣﺎ ﺃﺩﺏ ﺍﷲ ﺑﻪ ﳏﻤﺪﹰﺍ ﰲ ﻗﺼﺔ ﺍﻷﻋﻤﻰ ﻋﺒﺪ ﺍﻻﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ "ﻋﻨﺪﻣﺎ ﺟﺎﺀﻩ ﻭﻫﻮ‬
‫ﻳﺪﻋﻮ ﺃﻛﺎﺑﺮ ﻗﺮﻳﺶ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﻗﺪ ﻻﺡ ﻟﻪ ﺑﺎﺭﻗﺔ ﺭﺟﺎﺀ ﰲ ﺇﳝﺎﻬﻧﻢ‪ ،‬ﻳﺘﺤﺪﺛﻮﻥ ﻣﻌﻪ ﻓﺈﻧﻪ ﺹ‪ .‬ﻋﻠﻢ ﺃﻥ ﺇﻗﺒﺎﻟـﻪ ﻋﻠـﻴﻬﻢ‬
‫ﻳﻨﻔﺮﻫﻢ ﻭﻳﻘﻄﻊ ﻋﻠﻴﻪ ﻃﺮﻳﻖ ﻋﻮﺩ‪‬ﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﺮﺟﻮ ﺑﺈﳝﺎﻬﻧﻢ ﺍﻧﺘﺸﺎﺭ ﺍﻹﺳﻼﻡ ﰲ ﲨﻴﻊ ﺍﻟﻌﺮﺏ ﻓﺘﻮﱃ ﻋﻨﻪ ﻭﺗﻠـﻬﻰ ‪‬ـﺬﻩ‬
‫ﺍﻟﻔﻜﺮﺓ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﻗﺒﻞ ﺇﻋﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺳﻨﺘﻪ ﰲ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﻜﻮﻥ ﺃﻭﻝ ﻣﻦ ﻳﺘﺒﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺼﻠﺤﲔ ﻓﻘﺮﺍﺀ ﺍﻷﻣﻢ‬
‫ﻭﺃﻭﺳﺎﻃﻬﺎ‪ ،‬ﺩﻭﻥ ﺃﻛﺎﺑﺮ ﳎﺮﻣﻴﻬﺎ ﺍﳌﺘﺮﻓﲔ ﻭﺭﺅﺳﺎﺋﻬﺎ" )ﻣﻨﺎﺭ‪ (٤٧٣ -١٠‬ﻓﻔﻲ ﻫﺬﺍ ﺃﻧـﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻦ ﺳـﻮﺭﺓ‬
‫ﺍﻷﻋﻤﻰ‪" :‬ﻋﻴﺴﻰ ﻭﺗﻮﱃ ﺃﻥ ﺟﺎﺀﻩ ﺍﻷﻋﻤﻰ‪ ،‬ﻭﻣﺎ ﻳﺪﺭﻳﻚ ﻟﻌﻠﻪ ﻳﺰﻛﻲ؟ ﺃﻭ ﻳﺬﻛﺮ ﻓﺘﻨﻔﻌﻪ ﺍﻟﺬﻛﺮﻯ؟ ﺃﻣﺎ ﻣﻦ ﺍﺳﺘﻐﲎ ﻓﺄﻧﺖ‬
‫ﻟﻪ ﺗﺼﺪﻯ‪ ،‬ﻭﻣﺎ ﻋﻠﻴﻚ ﺃﻻ ﻳﺰﻛﻲ؟ ﻭﺃﻣﺎ ﻣﻦ ﺟﺎﺀﻙ ﻳﺴﻌﻰ‪ ،‬ﻭﻫﻮ ﳜﺸﻰ ﻓﺄﻧﺖ ﻋﻨﻪ ﺗﻠﻬﻰ‪ :‬ﻛﻼ ﺇﻬﻧﺎ ﺗﺬﻛﺮﺓ" )ﺃﻋﻤﻰ‪-١‬‬
‫‪.(١١‬‬
‫"ﻭﺃﺷﺪ ﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﻣﺎ ﻳﻮﺟﻪ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺹ ﻣﻦ ﺍﻹﻧﺬﺍﺭ ﻭﺍﻟﺘﻬﺪﻳﺪ ﰲ ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻟﻮﻻ ﺃﻥ ﺛﺒﺘﻨـﺎﻙ‬
‫ﻼ‪ :‬ﺇﺫﹰﺍ ﻷﺫﻗﻨﺎﻙ ﺿﻌﻒ ﺍﳊﻴﺎﺓ ﻭﺿﻌﻒ ﺍﳌﻤـﺎﺕ ﰒ ﻻ ﲡـﺪ ﻟـﻚ ﻋﻠﻴﻨـﺎ ﻧﺼـﲑﹰﺍ"‬
‫ﻟﻘﺪ ﻛﺪﺕ ﺗﺮﻛﻦ ﺇﻟﻴﻬﻢ ﺷﻴﺌﹰﺎ ﻗﻠﻴ ﹰ‬
‫)ﺇﺳﺮﺍﺀ‪ .(٧٤‬ﻭﻫﺬﺍ ﺍﻹﻧﺬﺍﺭ ﻳﺒﻠﻎ ﺍﻟﻘﻤﺔ ﻓﻴﺴﺘﺼﻐﺮ ﺑﻌﺪﻩ ﻛﻞ ‪‬ﺪﻳﺪ ﻭﻛﻞ ﻭﻋﻴﺪ ﺣﲔ ﻳﻘﻮﻝ ﺍﷲ‪" :‬ﻭﻟﻮ ﻧﻘﻮﻝ ﻋﻠﻴﻨﺎ ﺑﻌﺾ‬
‫ﺍﻷﻗﺎﻭﻳﻞ ﻷﺧﺬﻧﺎ ﻣﻨﻪ ﺑﺎﻟﻴﻤﲔ‪ ،‬ﰒ ﻟﻘﻄﻌﻨﺎ ﻣﻨﻪ ﺍﻟﻮﺗﲔ‪ ،‬ﻓﻤﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﻋﻨﻪ ﺣﺎﺟﺰﻳﻦ" )ﺣﺎﻓﺔ‪ .(٤٤‬ﻭﰲ ﺗﻔﺴﲑ ﻫـﺬﻩ‬
‫ﺍﻵﻳﺎﺕ ﻳﻘﻮﻝ ﺍﻟﺰﳐﺸﺮﻱ‪" :‬ﻭﺍﳌﻌﲎ‪ :‬ﻭﻟﻮ ﺍﺩﻋﻰ ﻋﻠﻴﻨﺎ ﺷﻴﺌﹰﺎ ﱂ ﻧﻘﻠﻪ ﻟﻘﺘﻠﻨﺎﻩ ﺻﱪﹰﺍ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﳌﻠﻮﻙ ﲟﻦ ﻳﺘﻜﺬﺏ ﻋﻠـﻴﻬﻢ‬
‫ﻣﻌﺎﺟﻠﺔ ﺑﺎﻟﺴﺨﻂ‬

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‫ﻭﺍﻻﻧﺘﻘﺎﻡ‪ :‬ﻓﺼﻮﺭ ﻗﺘﻞ ﺍﻟﺼﱪ ﺑﺼﻮﺭﺗﻪ ﻟﻴﻜﻮﻥ ﺃﻫﻮﻝ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺆﺧﺬ ﺑﻴﺪﻩ ﻭﺗﻀﺮﺏ ﻋﻨﻘﻪ"‪.‬‬
‫"ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﳌﺘﻮﻋﺪﺓ ﺍﳌﻨﺬﺭﺓ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻌﺎﺗﺒﺔ‪ ،‬ﺍﳌﺆﺩﺑﺔ‪ ،‬ﻳﺒﺪﻭ ﻟﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ﺹ ﳐﻠﻮﻗﹰﺎ ﺿﻌﻴﻔﹰﺎ ﺑﲔ‬
‫ﻳﺪﻱ ﺭﺑﻪ ﺫﻱ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺍﻟﻘﻮﺓ ﺍﻟﻜﱪﻯ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻟﱵ ﻻ ﻣﻌﻘﺐ ﳍﺎ"‪.‬‬
‫‪ (٧‬ﻭﻣﻦ ﺃﺣﺮﺝ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻘﻮﻝ ﺑﺈﻣﻜﺎﻧﻴﺔ ﺗﺪﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ‪ ،‬ﻭﲢﺮﻳﻔﻪ ﻭﺇﻓﺴﺎﺩﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﳉﻼﻻﻥ ﰲ ﺣﺪﻳﺚ ﺍﻟﻔﺮﺍﻧﻴﻖ‪" :‬ﻗﺮﺃ ﺍﻟﻨﱯ ﺹ‪ .‬ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﲟﺠﻠﺲ ﻣﻦ ﻗﺮﻳﺶ ﺑﻌﺪ "ﺃﻓﺮﺃﻳﺘﻢ ﺍﻟـﻼﺕ‬
‫ﻭﺍﻟﻌﺰﻯ‪ ،‬ﻭﻣﻨﺎﺓ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻷﺧﺮﻯ" ﺑﺈﻟﻘﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻣﻦ ﻏﲑ ﻋﻠﻤﻪ ﺑـﻪ ﺹ‪" .‬ﺗﻠـﻚ ﺍﻟﻔﺮﺍﻧﻴـﻖ ﺍﻟﻌـﻼ‪ ،‬ﻭﺇﻥ‬
‫ﺷﻔﺎﻋﺘﻬﻦ ﻟﺘﺮﲡﻰ"‪ .‬ﻓﻔﺮﺣﻮﺍ ﺑﺬﻟﻚ ﰒ ﺃﺧﱪﻩ ﺟﱪﻳﻞ ﲟﺎ ﺃﻟﻘﺎﻩ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺤـﺰﻥ ﻓﺴـﻠﻲ ﺑﺂﻳـﺔ‬
‫ﺍﳊﺞ‪ ."٥٢‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺃﻭﺭﺩ ﺍﺑﻦ ﺍﺳﺤﺎﻕ ﰲ ﺍﻟﺴﲑﺓ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺴﻴﻮﰲ ﰲ )ﺃﺳﺒﺎﺏ ﺍﻟﻨــﺰﻭﻝ(‪:‬‬
‫ﻼ"‪.‬‬
‫"ﻛﺜﺮﺓ ﺍﻟﻄﺮﻕ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻟﻠﻘﺼﺔ ﺃﺻ ﹰ‬
‫ﻼ ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﺪﺳﻮﺳﺔ‪ .‬ﻭﺇﳕﺎ ﺍﳌﺸﻜﻞ ﺍﶈﺮﺝ ﻣﺎ ﻭﺭﺩ ﺗﻌﻠﻴﻘﹰﺎ ﻋﻠﻴﻬﺎ ﰲ ﺳـﻮﺭﺓ‬ ‫ﻗﺪ ﻳﻜﻮﻥ ﻟﻘﺼﺔ ﺍﻟﻔﺮﺍﻧﻴﻖ ﺃﺻ ﹰ‬
‫ﺍﳊﺞ‪" :‬ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺭﺳﻮﻝ ﺃﻭ ﻧﱯ ﺇﻻ ﺇﺫﺍ ﲤﲎ )ﻗﺮﺃ( ﺃﻟﻘﻰ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺃﻣﻨﻴﺘﻪ‪ .‬ﻓﻴﻨﺴـﺦ ﺍﷲ ﻣـﺎ ﻳﻠﻘـﻲ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻓﺘﻨﺔ "ﻟﻠﺬﻳﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﺮﺽ" )ﺣﺞ‪ .(٥٢‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺗﺆﻛﺪ ﺇﻣﻜﺎﻧﻴﺔ "ﺇﻟﻘﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻨﱯ ﻣﺎ ﻟـﻴﺲ‬
‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ" )ﺍﳉﻼﻻﻥ(‪ .‬ﻭﺗﺆﻛﺪ ﺃﻳﻀﹰﺎ ﺃﻥ ﻫﺬﺍ ﺟﺮﻯ ﶈﻤﺪ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‪ ،‬ﻭﱂ ﻳﻨﺘﺒﻪ ﻟﻪ ﺣﱴ ﺃﺧﱪﻩ ﺟﱪﻳﻞ‪ .‬ﻭﺗﺆﻛﺪ‪،‬‬
‫ﻼ ﻟﺴﺎﺋﺮ ﺍﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺗﻌﺰﻳﺔ ﶈﻤﺪ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺴﻬﻮ ﰲ ﺍﻟﻨﱯ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺪﺧﻞ ﺍﻟﺸﻴﻄﺎﱐ ﰲ ﺍﻟﻮﺣﻲ ﻗﺪ ﺣﺪﺙ ﻓﻌ ﹰ‬
‫ﻼ ﻟﺴﺎﺋﺮ ﺍﻟﺮﺳﻞ ﻭﺍﻷﻧﺒﻴﺎﺀ‪" :‬ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺭﺳﻮﻝ‪ ،‬ﻭﻻ ﻧﱯ‪ ،‬ﺇﻻ‬
‫ﺍﻟﺘﺪﺧﻞ ﺍﻟﺸﻴﻄﺎﱐ ﰲ ﺍﻟﻮﺣﻲ ﻗﺪ ﺣﺪﺙ ﻓﻌ ﹰ‬
‫ﺇﺫﺍ ﲤﲎ ﺃﻟﻘﻰ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺃﻣﻨﻴﺘﻪ"‪ .‬ﻓﺎﻟﻘﻀﻴﺔ ﻟﻴﺴﺖ ﻋﻠﻰ ﻣﺎ ﻳﻈﻬﺮ ﻗﻀﻴﺔ ﺇﻣﻜﺎﻧﻴﺔ ﻓﻘﻂ ﺑﻞ ﻗﻀﻴﺔ ﻭﺍﻗﻊ ﺗﺎﺭﳜﻲ‪ ،‬ﻳﺴـﺠﻠﻪ‬
‫ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻛﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ "ﺃﻟﻘﻰ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺃﻣﻨﻴﺘﻪ ﺃﻱ ﰲ ﻗﺮﺍﺀﺗﻪ"‪ .‬ﻭﺑﻌﺪ ﻓﺘﺮﺓ ﲢﺼـﻞ‬
‫ﻓﻴﻬﺎ ﺍﻟﻔﺘﻨﺔ ﺍﻟﱵ ﻣﻦ ﺃﺟﻠﻬﺎ ﺃﺫﻥ ﺍﷲ ﻟﻠﺸﻴﻄﺎﻥ ﺑﺈﻓﺴﺎﺩ ﺍﻟﻮﺣﻲ "ﻟﻴﺠﻌﻞ ﻣﺎ ﻳﻠﻘﻲ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺘﻨﺔ ﻟﻠﺬﻳﻦ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣـﺮﺽ"‬
‫ﻳﻌﻮﺩ ﺍﷲ "ﻓﻴﻨﺴﺦ ﻣﺎ ﻳﻠﻘﻲ ﺍﻟﺸﻴﻄﺎﻥ ﰒ ﳛﻜﻢ ﺁﻳﺎﺗﻪ"‪.‬‬

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‫ﻟﻠﺸﻴﻄﺎﻥ ﺇﺫﻥ ﺳﻴﻄﺮﺓ ﺣﱴ ﻋﻠﻰ ﺍﻟﻮﺣﻲ ﺍﻟﺮﺑﺎﱐ‪ ،‬ﻭﻗﺪ ﺧﱪ ﺫﻟﻚ ﳏﻤﺪ ﻭﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺣﺪ ﻗﻮﻝ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﻼ" )ﺇﺳﺮﺍﺀ‪.(٧٧‬‬
‫" ُﺳﻨ‪‬ﺔ ﻣﻦ ﻗﺪ ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺭﺳﻠﻨﺎ‪ ،‬ﻭﻻ ﲡﺪ ﻟﺴﻨﺔ ﺍﷲ ﲢﻮﻳ ﹰ‬
‫ﻭﻗﺪ ﻳﺘﺨﺬ ﺇﺑﻠﻴﺲ ﻋﻨﺪ ﻓﺘﻨﺘﻪ ﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺗﻠﻘﻲ ﺍﻟﻮﺣﻲ ﻭﺗﺒﻠﻴﻐﻪ ﺃﻋﻮﺍﻧﹰﺎ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻛﻤﺎ ﺟﺮﻯ ﶈﻤﺪ ﰲ ﻓﺘﻨﺘﻪ ﻋﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﰲ ﻓﺘﻨﺘﻪ ‪‬ﺠﺮﺓ ﺇﱃ ﺍﻟﺸﺎﻡ‪" :‬ﻭﺇﻥ ﻛﺎﺩﻭﺍ ﻟﻴﻔﺘﻨﻮﻙ ﻋﻦ ﺍﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻟﻨﻔﺘﺮﻱ ﻋﻠﻴﻨﺎ ﻏﲑﻩ‪ ،‬ﻭﺇﺫﹰﺍ ﻻﲣـﺬﻭﻙ‬
‫ﻼ‪ ...‬ﻭﺇﻥ ﻛﺎﺩﻭﺍ ﻟﻴﺴﺘﻔﺰﻭﻧﻚ ﻣـﻦ ﺍﻷﺭﺽ ﻟﻴﺨﺮﺟـﻮﻙ‬
‫ﻼ‪ .‬ﻭﻟﻮﻻ ﺃﻥ ﺛﺒﺘﻨﺎﻙ ﻟﻘﺪ ﻛﺪﺕ ﺗﺮﻛﻦ ﺇﻟﻴﻬﻢ ﺷﻴﺌﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﺧﻠﻴ ﹰ‬
‫ﻼ" )ﺇﺳـﺮﺍﺀ‪-٧٣‬‬
‫ﻼ‪ :‬ﺳﻨ ﹶﺔ ﻣﻦ ﻗﺪ ﺃﺭﺳﻠﻨﺎ ﻗﺒﻠﻚ ﻣﻦ ﺭﺳﻠﻨﺎ ﻭﻻ ﲡﺪ ﻟﺴﻨﺘﻨﺎ ﲢـﻮﻳ ﹰ‬
‫ﻣﻨﻬﺎ‪ :‬ﻭﺇﺫﹰﺍ ﻻ ﻳﻠﺒﺜﻮﻥ ﺧﻼﻓﻚ ﺇﻻ ﻗﻠﻴ ﹰ‬
‫ﻼ‪ :‬ﻟﻘﺪ ﳘﻤﺖ ﺃﻥ ﲤﻴﻞ ﺇﻟـﻴﻬﻢ‬‫‪ .(٧٧‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ "ﻛﺎﺩﻭﺍ ﻟﻴﻔﺘﻨﻮﻙ‪ ،‬ﻟﻴﺴﺘﻔﺰﻭﻙ‪ ،‬ﻟﻘﺪ ﻛﺪﺕ ﺗﺮﻛﻦ ﺇﻟﻴﻬﻢ ﺷﻴﺌﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﻼ"‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ "ﻭﺍﳌﻌﲎ ﺃﻬﻧﻢ ﻗﺎﺭﺑﻮﺍ ﲟﺒﺎﻟﻐﺘﻬﻢ ﺃﻥ ﻳﻮﻗﻌﻮﻙ ﰲ ﺍﻟﻔﺘﻨﺔ ﺑﺎﻻﺳﺘﻨـﺰﺍﻝ‪ ،‬ﻋﻦ ﺇﱄ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴـﻚ‪،‬‬
‫ﺷﻴﺌﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻟﻨﻔﺘﺮﻱ ﻋﻠﻴﻨﺎ ﻏﲑ ﻣﺎ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ‪ .‬ﻭﻗﺪ ﻗﺎﺭﺑﺖ ﺃﻥ ﲤﻴﻞ ﺇﱃ ﺍﺗﺒﺎﻉ ﻣﺮﺍﺩﻫﻢ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻧﻚ ﻛﻨﺖ ﻋﻠﻰ ﺻﺪﺩ‬
‫ﺍﻟﺮﻛﻮﻥ ﺇﻟﻴﻬﻢ ﻟﻘﻮﺓ ﺧﺪﻋﻬﻢ ﻭﺷﺪﺓ ﺍﺣﺘﻴﺎﳍﻢ ﻟﻜﻦ ﺃﺩﺭﻛﺘﻚ ﻋﺼﻤﺘﻨﺎ"‪.‬‬
‫ﻭﺗﺪﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺇﻓﺴﺎﺩ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ ﺳﻨﱠ ﹸﺔ ﺍﷲ ﰲ ﺭﺳﻠﻪ‪ ،‬ﺃﺫﻥ ‪‬ﺎ ﻟﻔﺘﻨﺔ ﻣﻦ ﻳﺮﻳﺪ‪ ،‬ﻭﻋﺼﻤﺔ ﻣﻦ‬
‫ﻳﺮﻳﺪ‪ .‬ﻳﺘﺄﺳﻰ ﳏﻤﺪ ﲟﺜﻞ ﻣﻦ ﺃﺭﺳﻞ ﻗﺒﻠﻪ ﻣﻦ ﺍﻟﺮﺳﻞ ﺣﱴ ﺁﺩﻡ ﺍﻟﺬﻱ ﻧـﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﺍﻷﻭﻝ ﻓﺄﻧﺴﺎﻩ ﺇﻳﺎﻩ ﺍﻟﺸـﻴﻄﺎﻥ‬
‫ﻭﺃﻓﺴﺪﻩ ﻭﺃﻏﺮﻯ ﺁﺩﻡ ﻭﺃﺯﻟﻪ‪" :‬ﻭﻻ ﺗﻌﺠ ﹾﻞ ﺑﺎﻟﻘﺮﺁﻥ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳُﻘﻀﻰ ﺇﻟﻴﻚ ﻭﺣﻴُﻪ‪ ،‬ﻭﻗﻞ ﺭﰊ ﺯﺩﱐ ﻋﻠﻤﹰﺎ‪ :‬ﻭﻟﻘﺪ ﻋﻬـﺪﻧﺎ‬
‫ﺇﱃ ﺁﺩﻡ ﻣﻦ ﻗﺒﻞ ﻓﻨﺴﻲ ﻭﱂ ﳒﺪ ﻟﻪ ﻋﺰﻣﹰﺎ" )ﻃﻪ‪.(١١٤‬‬
‫ﻭﺑﺎﻟﻨﺘﻴﺠﺔ‪ ،‬ﺗﻌﺮﺽ ﳏﻤﺪ‪ ،‬ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺨﻄﺄ ﻭﺍﳋﻄﻴﺌﺔ‪ ،‬ﺑﻮﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺳﻴﻄﺮﺗﻪ‪ .‬ﻭﻗﺪ‬
‫ﻳﻌﺼﻤﻬﻢ ﺍﷲ ﻣﻦ ﺍﳋﻄﺄ ﰲ ﺍﻟﺒﻼﻍ ﻭﺍﻟﺘﺒﻠﻴﻎ‪ ،‬ﺇﻥ ﱂ ﻳﻌﺼﻤﻬﻢ ﻣﻦ ﺍﳋﻄﻴﺌﺔ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ ﳏﻤﺪﹰﺍ ﻭﺃﻣﺘﻪ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪" :‬ﻓﺈﺫﺍ ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﻓﺎﺳﺘﻌﺬ ﺑـﺎﷲ‬
‫ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ" )ﳓﻞ‪ .(٩٨‬ﺃﻣﺮ ﻏﺮﻳﺐ‪ ،‬ﻭﺃ ُﱘ ﺍﳊﻖ‪ ،‬ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻘﺮﺁﻥ ﳏﻤﺪﹰﺍ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺒﻞ ﻗـﺮﺍﺀﺓ‬
‫ﺍﻟﻮﺣﻲ! ﻭﻟﻮﻻ ﺳﻠﻄﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻨـﺰﻳﻞ‪ ،‬ﻻ ﻳُﻔﻬﻢ ﻫﺬﺍ ﺍﻷﻣﺮ‪.‬‬

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‫ﻭﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺃﻥ ﻳﺴﺘﻔﺘﺤﻮﺍ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻗﺒﻞ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﺎﻟﺒﺴﻤﻠﺔ "ﺑﺎﺳﻢ ﺍﷲ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺮﺣﻴﻢ"‪.‬‬
‫ﲝﺚ ﺛﺎﻟﺚ‬
‫ﻣﻮﻗﻒ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻻ ﻧﺮﻯ ﰲ ﺍﻹﳒﻴﻞ ﻣﻄﻠﻘﹰﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﺍﺳﺘﻌﺎﺫ ﺃﻭ ﻋﻠﻢ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻗـﺮﺍﺀﺓ ﺍﻹﳒﻴـﻞ‪ .‬ﻓﻤﻮﻗـﻒ‬
‫ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺘﻐﲑ ﺗﻐﲑﹰﺍ ﻛﺎﻣﻼﹰ‪ ،‬ﻭﻳﺴﻤﻮ ﲰﻮﹰﺍ ﻻ ﻣﺜﻴﻞ ﻟﻪ ﻋﻨﺪ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ .‬ﻭﻻ ﻳﺘﺨـﺬ‬
‫ﺍﳌﻮﻗﻒ ﰲ ﺍﻹﳒﻴﻞ ﺷﻜﻞ ﻭﺳﻮﺳﺔ ﻟﻠﺸﺮ‪ ،‬ﻭﻓﺘﻨﺔ ﰲ ﺍﻟﻮﺣﻲ؛ ﺑﻞ ﻳﺘﺨﺬ ﻣﻮﻗﻒ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﰲ ﺍﻹﳒﻴﻞ‪ ،‬ﻣﻮﻗﻒ‬
‫ﺻﺮﺍﻉ ﺟﺒﺎﺭ ﺑﲔ "ﺇﻟﻪ ﺍﳋﲑ ﻭﺇﻟﻪ ﺍﻟﺸﺮ"‪ -‬ﻭﺇﻥ ﻛﻨﺎ ﻻ ﻧﺆﻣﻦ ﺇﻻ ﺑﺈﻟﻪ ﻭﺍﺣﺪ‪.-‬‬
‫ﰲ ﲝﺚ ﺳﺎﺑﻖ ﺭﺃﻳﻨﺎ ﺃﻥ ﺁﺧﺮ ﺻﻔﺤﺔ ﻣﻦ ﺻﻔﺤﺎﺕ ﺍﻹﳒﻴﻞ ﺗﻈﻬﺮ ﺍﳌﺴﻴﺢ "ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ"‪ .‬ﻭﺍﻟﻴﻮﻡ ﻧﺮﻯ ﺃﻥ‬
‫ﺃﻭﻝ ﺻﻔﺤﺔ ﻣﻦ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ ﺗﺮﻳﻨﺎ ﰲ ﻧﱯ ﺍﻹﳒﻴﻞ ﺃﻧﻪ "ﻣﻠﻚ ﺇﺑﻠﻴﺲ ﻭﺍﻟﺸﻴﺎﻃﲔ" ﻳﺴﻴﻄﺮ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ‬
‫ﺳﻴﻄﺮﺗﻪ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬
‫ﺗﺘﺨﺬ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﺻﻮﺭﺓ ﲣﺘﻠﻒ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﺮﺳﺎﻻﺕ‪ :‬ﺇﻬﻧﺎ ﲤﺜﻞ ﺍﻟﺼﺮﺍﻉ ﺍﻷﻛﱪ ﺑـﲔ ﺍﳌﺴـﻴﺢ‬
‫ﻭﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﻣُﻠﻚ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺳﻴﺎﺩ‪‬ﺎ‪ .‬ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺃﻥ ﺇﺑﻠﻴﺲ ﺍﻏﺘﺼﺐ ﻣﻦ ﺍﷲ ﺍﳌﻠﻚ ﻭﺍﻟﺴﻴﺎﺩﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻓﻨـﺰﻝ ﺍﳌﺴﻴﺢ ﻟﻴﺆﺳﺲ ﺑﲔ ﺍﻟﻨﺎﺱ "ﻣﻠﻜﻮﺕ ﺍﷲ" ﻭﻳﻄﺮﺩ ﺇﺑﻠﻴﺲ ﻣﻦ ﺳﻴﻄﺮﺗﻪ ﻋﻠﻰ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﰲ ﻣﻮﻟﺪ ﺍﳌﺴﻴﺢ ﻭﺣﻴﺎﺗﻪ ﻻ ﺳﻠﻄﺎﻥ ﻟﻠﺸﻴﻄﺎﻥ ﻋﻠﻴﻪ‪ .‬ﻭﰲ ﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﻫﻲ ﺻﺮﺍﻉ ﻫﺎﺋـﻞ‬
‫ﻋﻠﻰ ﻣﻠﻚ ﺍﻟﻌﺎﱂ‪ ،‬ﻟﻠﻤﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﻛﻞ ﺳﻠﻄﺎﻥ‪.‬‬
‫ﺗﻔﺮﱠﺩ ﺍﳌﺴﻴﺢ ﺑﲔ ﺳﺎﺋﺮ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺩﻭﻥ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ ﺑﻮﻻﺩﺗﻪ ﻣﻦ "ﺑﺘﻮﻝ ﱂ ﳝﺴَﻬﺎ ﺑﺸـﺮ" )ﺳـﻮﺭﺓ‬
‫ﻣﺮﱘ(‪ .‬ﻭﻳﺘﻔﻖ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﺑﺘﺄﻛﻴﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻳﺘﻔﻘﺎﻥ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻋﺼﻤﺔ ﺍﳌﺴﻴﺢ ﻭﺃﻣﻪ ﻣﻦ ﺍﳋﻄﻴﺌﺔ ﺍﻵﺩﻣﻴﺔ ﺍﻟـﱵ‬
‫ﻳُﻮﻟﺪ ‪‬ﺎ ﺳﺎﺋﺮ ﺑﲏ ﺁﺩﻡ‪ ،‬ﻻ ﻳُﺴﺘﺜﲎ ﻣﻨﻬﻢ ﺃﺣﺪ‪" :‬ﻗﺎﻟﺖ ﻣﺮﱘ‬

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‫ﻟﻠﻤﻼﻙ‪ :‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﺃﻧﺎ ﻻ ﺃﻋﺮﻑ ﺭﺟﻼﹰ؟ ﻓﺄﺟﺎﺏ ﺍﳌﻼﻙ ﻭﻗﺎﻝ ﳍﺎ‪ :‬ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻳﺄﰐ ﻋﻠﻴﻚ‪ ،‬ﻭﻗﺪﺭﺓ ﺍﻟﻌﻠـﻲ‬
‫ﺗﻈﻠﻠﻚ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ‪ ،‬ﻓﺎﻟﻘﺪﻭﺱ ﺍﱄ ﻳﻮﻟﺪ ﻣﻨﻚ ﻳُﺪﻋﻰ ﺍﺑﻦ ﺍﷲ" )ﻟﻮﻗﺎ‪ .(٣٤ :١‬ﲤﺜﻞ ﳍﺎ ﺍﳌـﻼﻙ "ﺑﺸـﺮﹰﺍ ﺳـﻮﻳﹰﺎ"‬
‫)ﺳﻮﺭﺓ ﻣﺮﱘ( ﲢﻒ ﺑﻪ ﻣﻼﺋﻜﺔ ﻻ ﻳُﺮﻭﻥ‪" :‬ﺇﺫ ﻗﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ‪ :‬ﻳﺎ ﻣﺮﱘ ﺇﻥ ﺍﷲ ﻳﺒﺸﺮﻙ ﺑﻜﻠﻤﺔ ﻣﻨﻪ ﺍﲰﻪ ﺍﳌﺴﻴﺢ‪ ،‬ﻋﻴﺴﻰ‪،‬‬
‫ﺍﺑﻦ ﻣﺮﱘ‪ ،‬ﻭﺟﻴﻬﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﻦ ﺍﳌﻘﺮﺑﲔ‪ .‬ﻗﺎﻟﺖ‪ :‬ﺃﱏ ﻳﻜﻮﻥ ﱄ ﻭﻟﺪ ﻭﱂ ﳝﺴﲏ ﺑﺸﺮ؟ ﻗﺎﻝ‪) :‬ﻫﻮ( ﻛﺬﻟﻚ! ﺍﷲ‬
‫ﳜﻠﻖ ﻣﺎ ﻳﺸﺎﺀ؛ ﺇﺫﺍ ﻗﻀﻰ ﺃﻣﺮﹰﺍ ﻓﺈﳕﺎ ﻳﻘﻮﻝ ﻟﻪ‪ :‬ﻛﻦ! ﻓﻴﻜﻮﻥ" )ﺁﻝ ﻋﻤﺮﺍﻥ‪ .(٤٧‬ﲟﻌﺠﺰﺓ ﺇﳍﻴﺔ‪ ،‬ﺑﻘﺪﺭﺓ ﺍﻟﻌﻠﻲ ﺍﻟﱵ ﺗﻐﺸـﺎﻙ‬
‫ﻭﺗﻈﻠﻠﻚ ﲢﺒﻠﲔ ﻭﺗﻠﺪﻳﻦ ﻭﺃﻧﺖ ﺑﺘﻮﻝ ﱂ ﳝﺴﻬﺎ ﺑﺸﺮ‪.‬‬
‫ﺑﺸﻬﺎﺩﺓ ﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﱂ ﻳﻜﻦ ﻟﻠﺸﻴﻄﺎﻥ ﺳﻠﻄﺎﻥ ﻋﻠﻰ ﺟﺴﺪ ﺍﳌﺴﻴﺢ ﰲ ﻣﻮﻟﺪﻩ ﻭﻻ ﻋﻠﻰ ﻧﻔﺴﻪ‪ :‬ﻓﻘﺪ ﻋﺼﻤﻪ‬
‫ﺍﷲ ﻣﻦ ﺍﻟﻮﻻﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﻌﺘﺎﺩﺓ‪ ،‬ﻭﻋﺼﻤﻪ ﻣﻦ ﺍﳋﻄﻴﺌﺔ ﺍﻵﺩﻣﻴﺔ‪ ،‬ﺍﻟﱵ ﺗﺘﻮﺍﺭﺙ ﻋﻦ ﺁﺩﻡ ﺑﺎﻟﺘﻨﺎﺳﻞ ﲟﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻃﻌﻨﺘـﻪ‬
‫ﻼ ﻋﻠﻰ ﻋﺼﻤﺔ ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﺫﻯ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺳﻠﻄﺎﻧﻪ ﻋﻠـﻰ‬ ‫ﻭﺇﻏﻮﺍﺋﻪ‪ .‬ﻭﻗﺪ ﺃﻋﻄﻰ ﺍﷲ ﻭﻻﺩﺓ ﺍﳌﺴﻴﺢ ﺍﻟﺒﺘﻮﻟﻴﺔ ﺍﳌﹸﻌﺠﺰﺓ‪ ،‬ﺩﻟﻴ ﹰ‬
‫ﺍﳌﺮﺳﻠﲔ ﻛﻤﺎ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻵﺩﻣﻴﲔ‪ .‬ﻭﻛﺎﻥ ﳍﺎﺗﲔ ﺍﳌﻌﺠﺰﺗﲔ‪ ،‬ﺍﻟﻔﺮﻳﺪﺗﲔ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺃﻋﻈﻢ ﺻـﺪﻯ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ‪ .‬ﺟﺎﺀ ﰲ ﺍﻟﺼﺤﻴﺤﲔ‪ :‬ﻣﺎ ﻣﻦ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﺇﻻ ﻣﺴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺣﲔ ﻳﻮﻟﺪ ﻓﻴﺴﺘﻬﻞ ﺻﺎﺭﺧﹰﺎ‪ -‬ﺇﻻ ﻣـﺮﱘ‬
‫ﻭﺍﺑﻨﻬﺎ‪ .‬ﻧﻘﻠﻪ ﺍﳌﻔﺴﺮﻭﻥ ﻹﻳﻀﺎﺡ ﻣﺎ ﺧﻔﻲ ﻣﻦ ﺍﻵﻳﺔ "ﻭﺇﱐ ﺃﻋﻴﺬﻫﺎ ﺑﻚ ﻭﺫﺭﻳﺘﻬﺎ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟـﺮﺟﻴﻢ" )ﺁﻝ ﻋﻤـﺮﺍﻥ‬
‫‪ .(٣٦‬ﺃﻟﻴﺲ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﳊﺪﻳﺚ ﺻﺪﻯ ﻟﻌﻘﻴﺪﺓ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻌﺼﻤﺔ ﻣﺮﱘ ﺃﻡ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳋﻄﻴﺌﺔ ﺍﻷﺻﻠﻴﺔ ﺍﻟﱵ ﺗﺘﻮﺍﺭﺛﻬﺎ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺁﺩﻡ؟ ﺃﻟﻴﺲ ﰲ ﻫﺬﻳﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﺗﻌﻠﻴﻢ ﺻﺮﻳﺢ ﻋﻠﻰ ﻋﺼﻤﺔ ﺍﳌﺴﻴﺢ ﰲ ﻣﻮﻟﺪﻩ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺃﻣﻪ ﻣﻦ ﻣﺲ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻳﻄﻤﻊ ﰲ ﺇﻏﻮﺍﺀ ﻛﻞ ﻣﻮﻟﻮﺩ ﲝﻴﺚ ﻳﺘﺄﺛﺮ ﻣﻨﻪ ﺇﻻ ﻣﺮﱘ ﻭﺍﺑﻨﻬﺎ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﺼﻤﻬﻤﺎ ﺑﱪﻛﺔ ﺍﻻﺳﺘﻌﺎﺫﺓ"‪ .‬ﻭﻧﻘﻞ‬
‫ﺍﻟﻐﺰﺍﱄ‪١‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪" :‬ﺭﻭﻯ ﺃﻧﻪ ﳌﺎ ﻭُﻟﺪ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﺗﺖ ﺍﻟﺸﻴﺎﻃﲔ ﺇﺑﻠﻴﺲ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃﺻﺒﺤ ِ‬
‫ﺖ ﺍﻷﺻﻨﺎﻡ‬
‫ﻗﺪ ﻧﻜﺴﺖ ﺭﺅﻭﺳﻬﺎ! ﻓﻘﺎﻝ ﻫﺬﺍ‬

‫‪- 1‬ﺍﻟﻐﺰﺍﱄ‪ :‬ﺍﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪.٢٩ :٣‬‬

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‫ﺣﺎﺩﺙ ﻗﺪ ﺣﺪﺙ‪ .‬ﻣﻜﺎﻧﻜﻢ! ﻓﻄﺎﺭ ﺣﱴ ﺃﺗﻰ ﺧﺎﻓﻘﻲ ﺍﻷﺭﺽ ﻓﻠﻢ ﳚﺪ ﺷﻴﺌﹰﺎ‪ .‬ﰒ ﻭﺟﺪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗـﺪ ﻭﻟـﺪ‪:‬‬
‫ﻭﺇﺫﺍ ﺍﳌﻼﺋﻜﺔ ﺣﺎﻓﲔ ﺑﻪ! ﻓﺮﺟﻊ ﺇﻟﻴﻬﻢ ﻓﻘﺎﻝ‪ :‬ﺃﻥ ﻧﺒﻴﹰﺎ ﻗﺪ ﻭﻟﺪ ﺍﻟﺒﺎﺭﺣﺔ‪ ،‬ﻣﺎ ﲪﻠﺖ ﺃﻧﺜﻰ ﻗـﻂ ﻭﻻ ﻭﺿـﻌﺖ ﺇﻻ ﻭﺃﻧـﺎ‬
‫ﺣﺎﺿﺮﻫﺎ ﺇﻻ ﻫﺬﺍ! ﻓﺄﻳﺴﻮﺍ ﻣﻦ ﺃﻥ ﺗﻌﺒﺪ ﺍﻷﺻﻨﺎﻡ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ!"‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﺼﻤﺔ ﺍﳌﺒﺪﺋﻴﺔ ﺩﺍﻣﺖ ﻣﻊ ﺍﳌﺴﻴﺢ ﻃﻴﻠﺔ ﺣﻴﺎﺗﻪ‪ :‬ﻓﻼ ﺍﻹﳒﻴﻞ ﻭﻻ ﺍﻟﻘﺮﺁﻥ ﻳﻨﺴﺐ ﻟﻪ ﺧﻄﻴﺌـﺔ ﺃﻭ ﺇﲦـﹰﺎ ﺃﻭ‬
‫ﺏ‬
‫ﺫﻧﺒﹰﺎ‪ .‬ﻭﻛﺎﻥ ﺍﳌﺴﻴﺢ ﻳﺘﺤﺪﻯ ﺧﺼﻮﻣﻪ ﰲ ﻫﻴﻜﻞ ﺃﻭﺭﺷﻠﻴﻢ ﻋﻠﻰ ﻣﺸﻬﺪ ﻭﻣﺴﻤﻊ ﻣﻦ ﺍﻟﺴﻠﻄﺎﺕ ﻭﺍﻟﺸﻌﺐ‪" :‬ﹶﺃ‪‬ﻧُﺘ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﺃ ٍ‬
‫ﺲ ﻓِﻴـ ِﻪ‬‫ﺤ ‪‬ﻖ َﻷﻧﱠ ُﻪ ﹶﻟ‪‬ﻴ َ‬ ‫ﺱ ِﻣ َﻦ ﺍﹾﻟَﺒ ‪‬ﺪ ِﺀ َﻭﹶﻟ ‪‬ﻢ َﻳﹾﺜُﺒ ‪‬‬
‫ﺖ ﻓِﻲ ﺍﹾﻟ َ‬ ‫ﺕ ﹶﺃﺑِﻴ ﹸﻜ ‪‬ﻢ ﺗُﺮِﻳﺪُﻭ ﹶﻥ ﹶﺃ ﹾﻥ َﺗ ‪‬ﻌ َﻤﻠﹸﻮﺍ‪ .‬ﺫﹶﺍ َﻙ ﻛﹶﺎ ﹶﻥ ﹶﻗﺘﱠﺎ ﹰﻻ ﻟِﻠﻨﱠﺎ ِ‬
‫ﺲ َﻭ َﺷ َﻬﻮَﺍ ِ‬
‫ﻫُ َﻮ ِﺇ‪‬ﺑﻠِﻴ ُ‬
‫ﺴُﺘ ‪‬ﻢ ﺗُ ‪‬ﺆ ِﻣﻨُـﻮ ﹶﻥ‬
‫ﺤ ﱠﻖ ﹶﻟ ‪‬‬
‫ﻸﻧ‪‬ﻲ ﹶﺃﻗﹸﻮ ﹸﻝ ﺍﹾﻟ َ‬
‫ﺏ‪َ .‬ﻭﹶﺃﻣﱠﺎ ﹶﺃﻧَﺎ ﹶﻓ َ‬
‫ﺏ َﻭﹶﺃﺑُﻮ ﺍﹾﻟ ﹶﻜﺬﱠﺍ ِ‬
‫ﺏ ﹶﻓِﺈﱠﻧﻤَﺎ َﻳَﺘ ﹶﻜﻠﱠﻢُ ِﻣﻤﱠﺎ ﹶﻟﻪُ َﻷﻧﱠ ُﻪ ﹶﻛﺬﱠﺍ ‪‬‬
‫َﺣﻖ‪َ .‬ﻣﺘَﻰ َﺗ ﹶﻜﻠﱠ َﻢ ﺑِﺎﹾﻟ ﹶﻜ ِﺬ ِ‬
‫ﺑِﻲ‪َ .‬ﻣ ‪‬ﻦ ِﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ُﻳَﺒ ﱢﻜُﺘﻨِﻲ َﻋﻠﹶﻰ َﺧ ِﻄﱠﻴﺔٍ؟" )ﻳﻮﺣﻨﺎ‪ (٤٧ -٤٤ :٨‬ﻳﺘﺤﺪﺍﻫﻢ ﺑﻘﺪﺍﺳﺘﻪ ﺍﳋﺎﺭﻗﺔ‪ ،‬ﺑﺪﻭﻥ ﺃﺩﱏ ﺧﻄﻴﺌﺔ ﺃﻭ ﺫﻧـﺐ‬
‫ﺃﻭ ﻭﺯﺭ‪ ،‬ﰲ ﺇﺛﺒﺎﺕ ﺷﺨﺼﻴﺘﻪ ﻭﻧﺒﻮﺗﻪ ﻭﺭﺳﺎﻟﺘﻪ؛ ﻭﱂ ﻳﺮﺩ ﺃﺣﺪ ﻣﻨﻬﻢ ﺍﻟﺘﺤﺪﻱ‪ .‬ﻭﻗﺪ ﺷﻬﺪ ﻟﻪ ‪‬ﺬﻩ ﺍﻟﻌﺼﻤﺔ ﻣﻦ ﺍﳋﻄﻴﺌـﺔ‬
‫ﺍﻟﺸﻴﺎﻃﲔ ﺃﻧﻔﺴﻬﻢ‪ :‬ﰲ ﺃﻭﻝ ﻇﻬﻮﺭ ﻟﻪ ﰲ ﳎﻤﻊ ﻛﻔﺮﻧﺎﺣﻮﻡ‪ ،‬ﺻﺎﺡ ﺭﺟﻞ ﺑﻪ ﺭﻭﺡ ﺷﻴﻄﺎﻥ ﳒﺲ‪ ،‬ﺑﺼﻮﺕ ﺟﻬﲑ‪ :‬ﻟﻘـﺪ‬
‫ﻋﺮﻓﺘﻚ ﻣﻦ ﺃﻧﺖ‪" :‬ﺇﻧﻚ ﻗﺪﻭﺱ ﺍﷲ"! )ﻣﺮﻗﺲ‪ .(٣٤ :٤‬ﻭﺷﻬﺪ ﺍﻟﺮﺳﻞ ﺍﳊﻮﺍﺭﻳﻮﻥ ﺍﻟﺬﻳﻦ ﺗﺘﻠﻤﺬﻭﺍ ﻟﻪ‪ ،‬ﻭﻋﺎﺷﻮﺍ ﻣﻌﻪ ﳓﻮ‬
‫ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﰲ ﺭﺳﺎﻟﺔ ﺷﺎﻗﺔ‪" :‬ﺇﻧﻪ ﻗﺪﻭﺱ ﺑﺮﻱﺀ ﺯﻛﻲ ﻣﺘﻨـﺰﻩ ﻋﻦ ﺍﳋﻄﺄﺓ‪ ،‬ﻗﺪ ﺻﺎﺭ ﺃﻋﻠﻰ ﻣﻦ ﺍﻟﺴﻤﺎﻭﺍﺕ" )ﻋﺐ‪:٧‬‬
‫‪" .(٤٧‬ﻟﻘﺪ ُﺟﺮ‪‬ﺏ ﰲ ﻛﻞ ﺷﻲﺀ ﻣﺜﻠﻨﺎ ﻣﺎ ﺧﻼ ﺍﳋﻄﻴﺌﺔ" )ﻋﱪ ‪" (١٥ :٤‬ﱂ ﻳﺼﻨﻊ ﺧﻄﻴﺌﺔ ﻭﱂ ﻳﻮﺟﺪ ﰲ ﻓﻤـﻪ ﻣﻜـﺮ"‬
‫)‪١‬ﺑﻂ ‪ .(٢٢ :٢‬ﺃﺟﻞ "ﺇﻥ ﺍﻟﺬﻱ ﱂ ﻳﻌﺮﻑ ﺍﳋﻄﻴﺌﺔ ﺟﻌﻠﻪ ﺍﷲ ﺧﻄﻴﺌﺔ" )ﺃﻱ ﺫﺑﻴﺤﺔ ﺧﻄﻴﺌﺔ( ﻣﻦ ﺃﺟﻠﻨﺎ ﻟﻜﻲ ﻧﺼﲑ ﳓﻦ‬
‫ﺲ ﻓِﻴ ِﻪ َﺧ ِﻄﱠﻴ ﹲﺔ " )‪١‬ﻳﻮ‪.١(٥ :٣‬‬
‫ﺑ ﱠﺮ ﺍﷲ ﻓﻴﻪ" )‪٢‬ﻛﻮ ‪َ " (٢١ :٥‬ﻭَﺗ ‪‬ﻌﹶﻠﻤُﻮ ﹶﻥ ﹶﺃﻥﱠ ﺫﹶﺍ َﻙ ﺃﹸ ﹾﻇ ِﻬ َﺮ ِﻟ ﹶﻜ ‪‬ﻲ َﻳ ‪‬ﺮﹶﻓ َﻊ َﺧﻄﹶﺎﻳَﺎﻧَﺎ‪َ ،‬ﻭﹶﻟ‪‬ﻴ َ‬

‫‪- 1‬ﲡﺪ ﻣﻘﺎﺭﻧﺔ ﻃﺮﻳﻔﺔ ﺑﲔ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺇﳒﻴﻞ ﻣﺮﻗﺲ‪ ،‬ﻭﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻲ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﱰﻭﻝ‪ :‬ﻳﻨﻘﻞ ﺍﻹﳒﻴﻞ ﺩﻫﺸﺔ ﺍﻟﺸﻌﺐ ﺃﻣﺎﻡ ﺳﻠﻄﺎﻥ‬
‫ﻳﺴﻮﻉ ﰲ ﺗﻌﻠﻴﻤﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻨﻘﻞ ﺍﻟﻘﺮﺁﻥ ﺍﺳﺘﺨﻔﺎﻑ ﺍﻟﻘﻮﻡ ﺑﺎﻟﺪﻋﻮﺓ ﻭﻳﺼﻔﻮﻬﻧﺎ "ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ" )‪ .(١٥‬ﺍﳌﺴﻴﺢ ﻳﻌﻠﻢ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻓﻼ ﻳﻮﺣﻲ ﺇﻟﻴـﻪ ﻣـﻼﻙ‪ ،‬ﻭﻻ‬
‫ﻳﺴﺘﺸﻬﺪ ﺑﺎﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﻥ ﻗﺮﺃﻩ ﰲ ﺍﺠﻤﻟﻤﻊ ﻭﻓﺴﺮﻩ ﻟﻠﺸﻌﺐ! ﺑﻴﻨﻤﺎ ﳏﻤﺪ ﻳﺘﺤﺪﻯ ﻗﻮﻣﻪ ﺑﺎﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ ﻣﺴﺘﺸﻬﺪﹰﺍ ﻓﻴﻪ ﺗﻮﻛﻴﺪﹰﺍ ﻟﻘﺮﺁﻧﻪ‪" :‬ﺃﻡ ﻟﻜﻢ ﻛﺘﺎﺏ ﻓﻴﻪ‬
‫ﺗﺪﺭﺳﻮﻥ" )‪" (٣٧‬ﺃﻡ ﻋﻨﺪﻛﻢ ﺍﻟﻐﻴﺐ ﻓﻬﻢ ﻳﺪﺭﺳﻮﻥ" )‪.(٤٧‬‬

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‫ﻭﻗﺪ ﺍﻋﺘﺮﻑ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﻔﺴﲑ ﺑﻌﺼﻤﺔ ﺍﳌﺴﻴﺢ ﺍﳌﺒﺪﺋﻴﺔ ﻭﺍﻟﻔﻌﻠﻴﺔ ﻣﻦ ﺍﳋﻄﻴﺌﺔ ﻓﻼ ﺗﻨﺴﺐ ﻟﻪ ﰲ ﻣﻮﻟﺪﻩ‬
‫ﻭﺣﻴﺎﺗﻪ ﻭﺁﺧﺮﺗﻪ ﺇﲦﹰﺎ ﺃﻭ ﻭﺯﺭﹰﺍ ﻛﻤﺎ ﺗﻨﺴﺐ ﺇﱃ ﲨﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺇﱃ "ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ" ﳏﻤﺪ‪ .‬ﻓﺎﳌﻼﻙ ﺍﻟﺬﻱ ﻳﺒﺸ‪‬ﺮ ﺑﻪ ﻳﺒﺸـﺮ‬
‫ﻚ ﻏﻼﻣﹰﺎ ﺯﻛﻴﹰﺎ" )ﻣﺮﱘ‪ (١٩‬ﺃﻱ "ﻃﺎﻫﺮﹰﺍ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻧﺎﻣﻴﹰﺎ ﻋﻠـﻰ ﺍﳋـﲑ‪،‬‬‫ﺐﻟ ِ‬‫ﺑﻐﻼﻡ ﺯﻛﻲ‪" :‬ﺇﳕﺎ ﺃﻧﺎ ﺭﺳﻮﻝ ﺭﺑﻚ ﻟﻴﻬ َ‬
‫ﻣﺘﺮﻗﻴﹰﺎ ﻣﻦ ﺳﻦ ﺇﱃ ﺳﻦ ﻋﻠﻰ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ" )ﺍﻟﺒﻴﻀﺎﻭﻱ(‪ .‬ﻭﻫﺬﻩ ﺍﻟﺒﺸﺮﻯ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳُﺤﺒﻞ ﺑﻪ‪ ،‬ﻓﻬﻲ ﺗﻮﻛﻴـﺪ ﻣـﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ﻟﻄﻬﺎﺭﺗﻪ‪ ،‬ﻭﻧﺒﻮﺓ ﺑﻘﺪﺍﺳﺘﻪ ﺍﳋﺎﺭﻗﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻘﺪﺍﺳﺔ ﺍﳌﻌﺠﺰﺓ ﻗﺪ ﻭﻫﺒﻪ ﺍﷲ ﺇﻳﺎﻫﺎ ﻃﻴﻠﺔ ﺣﻴﺎﺗﻪ‪ ،‬ﺣﺴـﺐ ﺷـﻬﺎﺩﺗﻪ‬
‫ﺖ ﺣﻴﹰﺎ! ﻭﺑَـﺮﹰﺍ ﺑﻮﺍﻟـﺪﰐ! ﻭﱂ‬
‫ﺖ! ﻭﺃﻭﺻﺎﱐ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻣﺎ ﺩﻣ ُ‬
‫ﻭﻧﺒﻮﺀﺗﻪ ﰲ ﻣﻮﻟﺪﻩ‪" :‬ﻭﺟﻌﻠﲏ ﻣﺒﺎﺭﻛﹰﺎ ﺃﻳﻦ ﻣﺎ ﻛﻨ ُ‬
‫ﳚﻌﻠﲏ ﺟﺒﺎﺭﹰﺍ ﺷﻘﻴﹰﺎ!" )ﻣﺮﱘ‪ .(٣٢ -٣٠‬ﻭﻫﻨﺎﻙ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻣﺸﻬﻮﺭ‪" :‬ﻭﺫﻛﺮﻭﺍ ﻟﻨﺎ ﺃﻬﻧﻤﺎ )ﺍﳌﺴﻴﺢ ﻭﺃﻣﻪ( ﻛﺎﻧـﺎ ﻻ‬
‫ﻳﺼﻴﺒﺎﻥ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻛﻤﺎ ﻳﺼﻴﺐ ﺳﺎﺋﺮ ﺑﲏ ﺁﺩﻡ"‪ .١‬ﻳﺸﻬﺪ ﻟﻪ ﺍﳊﺪﻳﺚ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻌﺼﻤﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻣﺪﻯ ﺍﳊﻴﺎﺓ ﻛﻤﺎ‬
‫ﻼ ﻟﻌﺼـﻤﺘﻪ ﰲ‬
‫ﺷﻬﺪ ﻟﻪ ﺑﺎﻟﻌﺼﻤﺔ ﺍﳌﺒﺪﺋﻴﺔ‪ .‬ﻭﳒﺪ ﰲ ﺍﻧﺘﺼﺎﺭ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﳌﻮﺕ‪ ،‬ﺑﺮﻓﻌﻪ ﺣﻴﹰﺎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺗﻔﺴﲑﹰﺍ ﻛـﺎﻣ ﹰ‬
‫ﺣﻴﺎﺗﻪ ﻣﻦ ﺳﻠﻄﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﳋﻄﻴﺌﺔ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﱂ ﻳﻜﻦ ﻟﻠﺸﻴﻄﺎﻥ ﻣﻦ ﺳﻠﻄﺎﻥ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻟﻪ ﰲ ﻧﺒﻮّﺗﻪ ﻭﺭﺳﺎﻟﺘﻪ‪.‬‬
‫ﻇﻬﺮ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻷﺭﺽ ﻟﺘﺄﺳﻴﺲ ﻣﻠﻜﻮﺕ ﺍﷲ ﺑﺪﻝ ﻣﻠﻜﻮﺕ ﺇﺑﻠﻴﺲ ﻋﻠﻰ ﺍﻟﻌﺎﱂ ﻣﻨﺬ ﺍﳋﻄﻴﺌﺔ ﺍﻷﻭﱃ‪ .‬ﻭﻗـﺪ‬
‫ﻋﻠﻢ ﺇﺑﻠﻴﺲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺟﻨﻮﺩﻩ ﺃﻬﻧﻤﺎ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻔﺎﺻﻠﺔ ﰲ ﺍﻟﺴﻴﻄﺮﺓ ﻋﻠﻰ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻣﻨﺬ ﺑﺪﺃ ﺍﳌﺴﻴﺢ ﺭﺳﺎﻟﺘﻪ ﺗﺼـﺪ‪‬ﻯ ﻟـﻪ‬
‫ﺇﺑﻠﻴﺲ ﻓﺒﺪﺃ ﺍﻟﺼﺮﺍﻉ ﺍﳍﺎﺋﻞ‪.‬‬

‫‪- 1‬ﻧﻘﻞ ﺍﻟﻐﺰﺍﱄ ﰲ ﺍﻹﺣﻴﺎﺀ ﺣﺪﻳﺜﹰﺎ ﻋﻦ ﺗﱰﻳﻪ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﳋﻄﺄ ﺣﱴ ﰲ ﲡﺮﺑﺔ ﺍﻟﺘﻮﺣﻴﺪ‪" :‬ﺭﻭﻱ ﺃﻥ ﺇﺑﻠﻴﺲ‪ ،‬ﻟﻌﻨﻪ ﺍﷲ‪ ،‬ﲤﺜﻞ ﻟﻌﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﺹ‪ .‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻗﻞ ﻻ‬
‫ﺇﻟﻪ ﺇﻻ ﺍﷲ! ﻓﻘﺎﻝ ‪ :‬ﻛﻠﻤﺔ ﺣﻖ ﻭﻻ ﺃﻗﻮﳍﺎ ﺑﻘﻮﻟﻚ" )‪ .(٢٨ :٣‬ﻭﺣﺪﻳﺜﹰﺎ ﺁﺧﺮ ﰲ ﺗﱰﻳﻬﻪ ﻣﻦ ﺍﳋﻄﻴﺌﺔ ﲟﻐﺮﻳﺎﺕ ﺍﻟﺪﻧﻴﺎ‪" :‬ﺭﻭﻱ ﺃﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻮﺳﺪ ﻳﻮﻣﹰﺎ‬
‫ﺣﺠﺮﹰﺍ ﻓﻤﺮ ﺑﻪ ﺇﺑﻠﻴﺲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﻴﺴﻰ‪ ،‬ﺭﻏﺒﺖ ﰲ ﺍﻟﺪﻧﻴﺎ! ﻓﺄﺧﺬ ﻋﻴﺴﻰ ﺹ‪ .‬ﻓﺮﻣﻰ ﺑﻪ ﻣﻦ ﲢﺖ ﺭﺃﺳﻪ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻟﻚ ﻣﻊ ﺍﻟﺪﻧﻴﺎ!" )‪.(٢٩ :٣‬‬
‫ﻣﻮﻗﻒ ﺍﻟﻨﱯ ﳏﻤﺪ ﻭﺍﳌﺴﻴﺢ‪.‬‬

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‫ﺗﻈﻬﺮ ﺭﺳﺎﻟﺔ ﳏﻤﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺻﺮﺍﻋﹰﺎ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻊ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ .‬ﻭﺍﳌﺴﻴﺢ ﻇﻬﺮ ﰲ ﺃﻣﺔ‬
‫ﻣﻮﺣ‪‬ﺪﺓ ﻛﺄﺷﺪ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺘﻮﺣﻴﺪ‪ .١‬ﻓﺎﻟﺘﻮﺣﻴﺪ ﻣﻔﺮﻭﺽ ﰲ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ ﻭﻣﻔﺮﻭﻍ ﻣﻨﻪ )ﻣﺮﻗﺲ‪ ،٢٩ :١٢‬ﻳﻮﺣﻨﺎ‪:١٧‬‬
‫‪ .(٣‬ﻓﺮﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﺻﺮﺍﻉ ﻋﻠﻰ ﺧﻄﲔ‪ :‬ﰲ ﺍﳋﻂ ﺍﻷﻣﺎﻣﻲ ﺻﺮﺍﻉ ﻋﻠﻰ ﻧﺸـﺮ ﻣﻠﻜـﻮﺕ ﺍﷲ ﺍﻟﺮﻭﺣـﻲ‬
‫ﻳﻼﺣﻈﻪ ﺍﳉﻤﻴﻊ؛ ﻭﺻﺮﺍﻉ ﺃﻗﻮﻯ ﻭﺃﺩﻫﻰ ﰲ ﺍﳋﻂ ﺍﳋﻠﻔﻲ ﻣﻦ ﻣﺴﺮﺡ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻣﻊ ﺇﺑﻠﻴﺲ "ﺳﻠﻄﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ"‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺼﺮﺍﻉ ﺍﻟﺜﺎﱐ‪ ،‬ﺍﻹﳍﻲ‪ -‬ﺍﻟﺸﻴﻄﺎﱐ‪ ،‬ﲤﻴ‪‬ﺰ ﺑﻪ ﺍﻹﳒﻴﻞ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻦ ﺳﺎﺋﺮ ﺍﻟﻨﺒﻮﺍﺕ ﻭﺍﻟﺮﺳﺎﻻﺕ‪.‬‬
‫‪(١‬ﲡﺮﺑﺔ ﺍﳌﺴﻴﺢ ﺍﻷﻭﱃ‪َ :‬ﻋﺮْﺽ ﺳﻠﻄﺎﻥ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻴﻪ‬
‫ﻋﻠﻢ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻣﻦ ﻣﻮﻟﺪ ﺍﳌﺴﻴﺢ ﺍﳋﺎﺭﻕ‪ ،‬ﻭﻣﻦ ﻋﻴﺸﺔ ﺍﳋﹶﻠﻮﺓ ﰲ ﺍﻟﻨﺎﺻﺮﺓ ﺍﳌﺪﻫﺸﺔ‪ ،‬ﻭﻣﻦ ﻋﻤـﺎﺩ ﺍﳌﺴـﻴﺢ ﰲ‬
‫ﺍﻷﺭﺩﻥ ﻭﻇﻬﻮﺭ ﺍﷲ ﻟﻪ ﺑﺸﻜﻞ ﺻﻮﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﺭﻓﺮﻓﺔ ﲪﺎﻣﺔ ﻏﺮﻳﺒﺔ‪ ،‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺼﻮﻡ ﺍﳌﺬﻫﻞ ﰲ ﺍﻟﱪﻳـﺔ‪ ،‬ﻣـﺪﺓ‬
‫ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺑﻼ ﺯﺍﺩ ﻭﻻ ﻣﺎﺀ‪ ،‬ﺃﻥ ﻳﺴﻮﻉ ﻗﺪ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻭﻧﻪ ﻟﺘﺄﺳﻴﺲ ﻣﻠﻜﻮﺕ ﺍﷲ ﰲ ﺍﻟﻌـﺎﱂ‬
‫ﻭﺯﺣﺰﺣﺔ ﺇﺑﻠﻴﺲ ﻋﻦ ﺳﻴﻄﺮﺗﻪ ﻭﻣﻠﻜﻪ‪ .‬ﻓﺤﻀﺮ ﺇﺑﻠﻴﺲ ﺇﱃ ﻳﺴﻮﻉ ﻟﻴﺴﱪ ﺳ ‪‬ﺮ ﺷﺨﺼﻴﺘﻪ‪ ،‬ﻭﳛﻮ‪‬ﻝ ﳎﺮﻯ ﺭﺳﺎﻟﺘﻪ‪" :‬ﻭﻋﻠـﻰ‬
‫ﺃﺛﺮ ﺍﻟﻌﻤﺎﺩ ﺩﻓﻌﻪ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺇﱃ ﺍﻟﱪﻳﺔ‪ ،‬ﻓﺄﻗﺎﻡ ﰲ ﺍﻟﱪﻳﺔ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺑﻼ ﺯﺍﺩ ﻭﻻ ﻣﺎﺀ‪ ،‬ﺇﻥ ﻳﺴﻮﻉ ﻗـﺪ ﻳﻜـﻮﻥ ﻫـﻮ‬
‫ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻭﻧﻪ ﻟﺘﺄﺳﻴﺲ ﻣﻠﻜﻮﺕ ﺍﷲ ﰲ ﺍﻟﻌﺎﱂ ﻭﺯﺣﺰﺣﺔ ﺇﺑﻠﻴﺲ ﻋﻦ ﺳﻴﻄﺮﺗﻪ ﻭﻣﻠﻜﻪ‪ .‬ﻓﺤﻀﺮ ﺇﺑﻠﻴﺲ ﺇﱃ‬
‫ﲔ‬
‫ﺡ ِﺇﻟﹶﻰ ﺍﹾﻟَﺒ ‪‬ﺮﱠﻳ ِﺔ َﻭﻛﹶﺎ ﹶﻥ ُﻫﻨَﺎ َﻙ ﻓِﻲ ﺍﹾﻟَﺒ ‪‬ﺮﱠﻳ ِﺔ ﹶﺃ ‪‬ﺭَﺑ ِﻌ َ‬
‫ﺖ ﹶﺃ ‪‬ﺧ َﺮ َﺟﻪُ ﺍﻟﺮﱡﻭ ُ‬
‫ﻳﺴﻮﻉ ﻟﻴﺴﱪ ﺳ ‪‬ﺮ ﺷﺨﺼﻴﺘﻪ‪ ،‬ﻭﳛﻮ‪‬ﻝ ﳎﺮﻯ ﺭﺳﺎﻟﺘﻪ‪َ " :‬ﻭِﻟ ﹾﻠ َﻮ ﹾﻗ ِ‬
‫ﺨ ِﺪﻣُﻪُ‪) ".‬ﻣﺮﻗﺲ‪" (١٢ :١‬ﹶﺃﻣﱠﺎ َﻳﺴُﻮ ُ‬
‫ﻉ ﹶﻓ َﺮ َﺟ َﻊ ِﻣ َﻦ‬ ‫ﻼِﺋ ﹶﻜﺔﹸ َﺗ ْ‬
‫ﺕ ﺍﹾﻟ َﻤ ﹶ‬
‫ﺵ‪َ .‬ﻭﺻَﺎ َﺭ ِ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ِﻥ‪َ .‬ﻭﻛﹶﺎ ﹶﻥ َﻣ َﻊ ﺍﹾﻟ ُﻮﺣُﻮ ِ‬
‫ﺏ ِﻣ َﻦ ﺍﻟ ﱠ‬
‫ﺠﺮﱠ ُ‬
‫َﻳﻮ‪‬ﻣﹰﺎ ُﻳ َ‬
‫ﺏ ِﻣ ‪‬ﻦ ِﺇ‪‬ﺑﻠِﻴ َ‬
‫ﺲ " )ﻟﻮﻗﺎ‪ (١ :٤‬ﺃﺧﲑﺍﹰ‪،‬‬ ‫ﺠﺮﱠ ُ‬
‫ﲔ َﻳﻮ‪‬ﻣﹰﺎ ُﻳ َ‬
‫ﺡ ﻓِﻲ ﺍﹾﻟَﺒ ‪‬ﺮﱠﻳ ِﺔ ﹶﺃ ‪‬ﺭَﺑ ِﻌ َ‬
‫ﺱ َﻭﻛﹶﺎ ﹶﻥ ُﻳ ﹾﻘﺘَﺎ ُﺩ ﺑِﺎﻟﺮﱡﻭ ِ‬
‫ﺡ ﺍﹾﻟﻘﹸﺪُ ِ‬
‫ﺍ ُﻷ ‪‬ﺭ ُﺩﻥﱢ ُﻣ ‪‬ﻤَﺘﻠِﺌﹰﺎ ِﻣ َﻦ ﺍﻟﺮﱡﻭ ِ‬
‫ﻭﻗﺪ ﺃﻬﻧﻚ ﺍﻟﺼﻮﻡ ﻗﻮﺍﻩ‪ ،‬ﺣﻀﺮ ﺇﺑﻠﻴﺲ ﻟﺘﺠﺮﺑﺔ ﻓﺎﺻﻠﺔ‪" :‬ﻗﺎﻝ ﻟﻪ ﺇﺑﻠﻴﺲ‪ :‬ﺇﻥ ﻛﻨﺖ ﺍﺑﻦ ﺍﷲ ﻓﻤﺮ ﻫﺬﻩ ﺍﳊﺠﺎﺭﺓ ﺃﻥ ﺗﺼـﲑ‬
‫ﻼ‪ :‬ﻣﻜﺘﻮﺏ‪ :‬ﻟﻴﺲ ﺑﺎﳋﺒﺰ ﻭﺣﺪﻩ ﳛﻴﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻞ ﺑﻜﻞ ﻛﻠﻤﺔ ﻣﻦ ﺍﷲ!" )ﻟﻮ‪ ،٣ :١‬ﻣـﱴ‪:٤‬‬ ‫ﺃﺭﻏﻔﺔ‪ .‬ﻓﺄﺟﺎﺑﻪ ﻳﺴﻮﻉ ﻗﺎﺋ ﹰ‬
‫‪ (٢‬ﻓﺸﻞ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﱂ ﻳﻌﺮﻑ ﺷﻴﺌﹰﺎ‪" .‬ﰒ ﺃﺧﺬﻩ ﺇﺑﻠﻴﺲ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻘﺪﺳﺔ ﻭﺃﻭﻗﻔﻪ ﻋﻠﻰ ﺟﻨﺎﺡ ﺍﳍﻴﻜﻞ‪،‬‬

‫‪- 1‬ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪" :‬ﻓﻘﺪ ﺃﺭﻳﺖ ﻟﺘﻌﻠﻢ ﺃﻥ ﺍﻟﻜﺎﺋﻦ ﻫﻮ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ" )ﺗﺚ‪ ٣٥ :٤‬ﻭ ‪ (٣٩‬ﻭﰲ ﺻﻼﺓ ﺍﻟﺘﻮﺭﺍﺓ‪" :‬ﺍﲰﻊ ﻳﺎ ﺇﺳﺮﺍﺋﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻜﺎﺋﻦ ﺇﳍﻨﺎ ﻫﻮ ﺍﷲ ﺃﺣﺪ"‬
‫)ﺗﺚ‪ (٤ :٦‬ﻭﰲ ﺍﻟﻮﺻﻴﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻌﺸﺮ‪" :‬ﺃﻧﺎ ﻫﻮ ﺍﷲ ﺇﳍﻚ‪ ،‬ﻻ ﺇﻟﻪ ﻟﻚ ﺳﻮﺍﻱ" )ﺧﺮ‪ (١ :٢٠‬ﻭﻛﺮﺭ ﺫﻟﻚ ﻣﺪﻯ ﺃﻟﻒ ﺳﻨﺔ ﺍﻷﻧﺒﻴـﺎﺀ ﻭﺍﻟﺰﺑـﻮﺭ‬
‫ﻭﺍﳊﻜﻤﺔ‪.‬‬

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‫ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺇﻥ ﻛﻨﺖ ﺍﺑﻦ ﺍﷲ ﻓﺄﻟ ِﻖ ﺑﻨﻔﺴﻚ ﺇﱃ ﻣﺎ ﺃﺳﻔﻞ ﻷﻧﻪ ﻣﻜﺘﻮﺏ‪ :١‬ﺃﻧﻪ ﻳﻮﺻﻲ ﻣﻼﺋﻜﺘﻪ ﺑﻚ ﻓﺘﺤﻤﻠﻚ ﻋﻠﻰ ﺃﻳﺪﻳﻬﺎ‬
‫ﻟﺌﻼ ﺗﺼﺪﻡ ﲝﺠﺮ ﻣﺎ ﺭﺟﻠﻚ! ﻓﻘﺎﻝ ﻟﻪ ﻳﺴﻮﻉ‪ :‬ﻣﻜﺘﻮﺏ ﺃﻳﻀﹰﺎ‪ :‬ﻻ ﲡﺮﺏ ﺍﻟﺮﺏ ﺇﳍﻚ"‪ .‬ﻓﺸﻞ ﺇﺑﻠﻴﺲ ﺃﻳﻀﹰﺎ ﻭﱂ ﻳﺴـﺘﻔﺪ‬
‫ﺷﻴﺌﹰﺎ‪ :‬ﻓﺸﻞ ﰲ ﻣﻌﺮﻓﺔ ﺷﺨﺼﻴﺔ ﺍﳌﺴﻴﺢ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻓﺤﺎﻭﻝ ﺃﻥ ﻳﻐﻴ‪‬ﺮ ﺍﲡﺎﻩ ﺭﺳﺎﻟﺘﻪ ﻟﻠﺘﺴﻠﹼﻂ ﻋﻠﻴﻪ ﻭﺇﻏﺮﺍﺋﻪ ﺑﺴﻠﻄﺎﻥ ﺍﻟـﺪﻧﻴﺎ‪:‬‬
‫"ﻓﺄﺧﺬﻩ ﺃﻳﻀﹰﺎ ﺇﺑﻠﻴﺲ ﺇﱃ ﺟﺒﻞ ﻋﺎﻝ ﺟﺪﺍﹰ‪ ،‬ﻭﺃﺭﺍﻩ ﲨﻴﻊ ﳑﺎﻟﻚ ﺍﻟﺪﻧﻴﺎ ﻭﳎﺪﻫﺎ ﰲ ﳊﻈﺔ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺃﻋﻄﻴـﻚ ﻛـﻞ ﻫـﺬﺍ‬
‫ﺕ ﺃﻣﺎﻣﻲ ﻓﻬﻲ ﻟﻚ ﺑﺄﲨﻌﻬﺎ‪ .‬ﻋﻨﺪﺋـ ٍﺬ‬ ‫ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻭﳎﺪ ﻫﺬﻩ ﺍﳌﻤﺎﻟﻚ‪ -‬ﻓﺈﻬﻧﺎ ﱄ ﻭﺃﻧﺎ ﺃﻋﻄﻴﻬﺎ ﳌﻦ ﺃﺷﺎﺀ‪ -‬ﻓﺈﻥ ﺃﻧﺖ ﺳﺠﺪ َ‬
‫ﻗﺎﻝ ﻟﻪ ﻳﺴﻮﻉ‪ :‬ﺇﻟﻴﻚ ﻋﲏ ﻳﺎ ﺷﻴﻄﺎﻥ! ﻓﺈﻧﻪ ﻣﻜﺘﻮﺏ‪ :‬ﻟﻠﺮﺏ ﺇﳍﻚ ﺗﺴﺠﺪ ﻭﺇﻳﺎﻩ ﻭﺣﺪﻩ ﺗﻌﺒﺪ‪ .‬ﺣﻴﻨﺌ ٍﺬ ﺗﺮﻛﻪ ﺇﺑﻠـﻴﺲ ﻭﺇﺫﺍ‬
‫ﻣﻼﺋﻜﺔ ﺃﻗﺒﻠﺖ ﻭﺻﺎﺭﺕ ﲣﺪﻣﻪ" )ﻟﻮﻗﺎ‪ ٤‬ﻣﱴ‪ .(٤‬ﰲ ﺍﻟﺘﺠﺮﺑﺔ ﺍﻟﺜﺎﻟﺜﺔ ﲡﺮﺃ ﺇﺑﻠﻴﺲ ﻭﻋﺮﺽ ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﺠﺪ ﻟﻪ ﻭﳜﻀﻊ ﻟﻪ‪،‬‬
‫ﻭﻳﺴﲑ ﲢﺖ ﺳﻴﻄﺮﺗﻪ ﻭﻫﻮ ﻳﻌﻄﻴﻪ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﲨﻴﻊ ﳑﺎﻟﻚ ﺍﻷﺭﺽ‪ :‬ﻓﻄﺮﺩﻩ ﻳﺴﻮﻉ ﺑـﺎﺯﺩﺭﺍﺀ ﻭﱂ ﻳﻔﻠـﺢ ﺍﻟﺸـﻴﻄﺎﻥ‬
‫ﻱ ﻧﱯ ُﻋﺮِﺽ ﻋﻠﻴﻪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻭﱂ ﻳُﻔﱳ؟ ﻛـﺎﺩ‬
‫ﺑﺈﻏﻮﺍﺋﻪ ﻭﺍﻟﺘﺴﻠﹼﻂ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﻌﺮﻑ ﻣﻦ ﻫﻮ ﰲ ﺳﺮ ﺷﺨﺼﻴﺘﻪ‪ .‬ﻓﺄ ﱡ‬
‫ﻳﻔﱳ ﳏﻤﺪﹰﺍ ﺑﺄﻫﻮﻥ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺑﻜﺴﺐ ﺃﻫﻞ ﻣﻜﺔ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ‪" ،‬ﻓﻘﺪ ﺃﻗﺒﻠﺖ ﻭﺃﺧﺬﺕ ﲣﺪﻣﻪ"‪ ،‬ﻭﺳﻴﺪ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻓﻘـﺪ‬
‫ﻫﺰﻣﻬﺎ ﰲ ﺃﺧﻄﺮ ﲡﺎﺭﻳﺒﻬﺎ ﻭﺇﻏﺮﺍﺀﻫﺎ‪.‬‬
‫‪(٢‬ﺇﺑﻠﻴﺲ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺗﻌﺮﻑ ﻗﺒﻞ ﺍﻟﺒﺸﺮ ﻣﻦ ﻫﻮ ﻳﺴﻮﻉ‬
‫ﻳﺬﻛﺮ ﺍﻹﳒﻴﻞ ﰲ ﺣﻮﺍﺩﺙ ﺛﻼﺛﺔ ﺗﻄﻮﺭ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻣﻌﺮﻓﺔ ﻳﺴﻮﻉ ﻣﻨﺬ ﻣﻄﻠﻊ ﺭﺳﺎﻟﺘﻪ‪.‬‬
‫‪-‬ﻛﺎﻥ ﺍﻟﺴﺒﺖ ﺍﻷﻭﻝ ﰲ ﻛﻔﺮﻧﺎﺣﻮﻡ‪ ،‬ﻭﻭﻗﺖ ﺍﻟﺼﻼﺓ‪" :‬ﻓﺪﺧﻞ ﻳﺴﻮﻉ ﺍﺠﻤﻟﻤﻊ ﻭﺃﺧﺬ ﻳﻌﹼﻠﻢ‪ .‬ﻓﺒﻬﺘﻮﺍ ﻣﻦ ﺗﻌﻠﻴﻤـﻪ‬
‫ﻼ‪ :‬ﻣﺎ‬
‫ﻷﻧﻪ ﻛﺎﻥ ﻳﻌﻠﹼﻢ ﻛﻤﻦ ﻟﻪ ﺳﻠﻄﺎﻥ‪ ،‬ﻻ ﻛﺎﻟﻜﺘﺒﺔ )ﻋﻠﻤﺎﺀ ﺍﻟﺸﺮﻳﻌﺔ(‪ .‬ﻭﻛﺎﻥ ﰲ ﺍﺠﻤﻟﻤﻊ ﺭﺟﻞ ﺑﻪ ﺭﻭﺡ ﳒﺲ ﻓﺼﺎﺡ ﻗﺎﺋ ﹰ‬
‫ﻟﻨﺎ ﻭﻟﻚ ﻳﺎ ﻳﺴﻮﻉ ﺍﻟﻨﺎﺻﺮﻱ‪ :‬ﻟﻘﺪ ﺃﺗﻴﺖ ﻟﺘﻬﻠﻜﻨﺎ! ﺇﱐ ﺃﻋﺮﻑ ﻣﻦ ﺃﻧﺖ‪ :‬ﺇﻧﻚ ﻗﺪﻭﺱ ﺍﷲ! ﻓـﺄﻣﺮﻩ ﻳﺴـﻮﻉ ﻗـﺎﺋ ﹰ‬
‫ﻼ‪:‬‬
‫ﺱ ﻭﺍﺧﺮﺝ‬
‫"ﺍﺧﺮ ‪‬‬

‫‪- 1‬ﲟﺎ ﺃﻥ ﺍﳌﺴﻴﺢ ﻳﺴﺘﺸﻬﺪ ﺑﺎﻟﻜﺘﺎﺏ ﻟﻠﺘﻐﻠﺐ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺃﺧﺬ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺴﺘﺸﻬﺪ ﺑﻪ ﰲ ﺍﻟﻨﺒﻮﺍﺕ ﺍﻟﱵ ﺗﺬﻛﺮ ﺍﳌﺴﻴﺢ‪.‬‬

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‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺟﻞ!" ﻓﻬﺰﻩ ﺍﻟﺮﻭﺡ ﺍﻟﻨﺠﺲ ﰲ ﻋﻨﻖ‪ ،‬ﻭﺻﺎﺡ ﺑﺼﻮﺕ ﺟﻬﲑ ﻭﺧﺮﺝ ﻣﻨﻪ‪ .‬ﻓﺬﻫﻞ ﺍﳉﻤﻴﻊ ﺣﱴ ﺳﺄﻝ ﺑﻌﻀـﻬﻢ‬
‫ﺑﻌﻀﹰﺎ ﻗﺎﺋﻠﲔ‪ :‬ﻣﺎ ﻫﺬﺍ! ﺗﻌﻠﻴﻢ ﺟﺪﻳﺪ! ﺑﺴﻠﻄﺎﻥ! ﺇﻧﻪ ﻳﺄﻣﺮ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﺠﺴﺔ ﻓﺘﻄﻴﻌﻪ!" )ﻣﺮﻗﺲ‪.(٢٨ -٢١ :١‬‬
‫ﻟﻘﺪ ﺗﻮﺻﻞ ﺇﺑﻠﻴﺲ ﺇﱃ ﻣﻌﺮﻓﺔ ﻳﺴﻮﻉ ﻣﻌﺮﻓﺔ ﺍﺑﺘﺪﺍﺋﻴﺔ‪" :‬ﺇﻧﻪ ﻗﺪﻭﺱ ﺍﷲ"‪ .‬ﻭﺍﳌﺴﻴﺢ ﻳﻈﻬﺮ ﻣﻨﺬ ﺃﻭﻝ ﻣﻌﺮﻛﺔ ﻣـﻊ‬
‫ﺖ ﻟﺘـﻬﻠﻜﻨﺎ!"‪.‬‬
‫ﺇﺑﻠﻴﺲ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺃﻣﺎﻡ ﺍﻟﺸﻌﺐ ﺃﻧﻪ ﺳﻠﻄﺎﻥ ﻋﻠﻴﻬﻢ‪ .‬ﻭﻋﺮﻑ ﺍﻟﺸﻴﻄﺎﻥ ﻫﺪﻑ ﺭﺳﺎﻟﺔ ﻳﺴﻮﻉ‪" :‬ﻟﻘﺪ ﺃﺗﻴـ َ‬
‫ﻭﻗﺪ ﺑﺪﺃ ﻫﺬﺍ ﺍﻹﻫﻼﻙ ﺑﺄﻣ ٍﺮ ﺳﺎ ٍﻡ ﻻ ﻣﺮﺩ ﻟﻪ‪ ،‬ﲞﺮﻭﺝ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺑﻜﻠﻤﺔ‪ ،‬ﻣﻦ ﺭﺟﻞ‪ ،‬ﰲ ﻭﺳﻂ ﺍﺠﻤﻟﻤﻊ‪ ،‬ﺃﻣﺎﻡ ﺣﺸﺪ ﺍﳌﺪﻳﻨﺔ‬
‫ﻟﻠﺼﻼﺓ‪.‬‬
‫‪-‬ﰲ ﻣﺴﺎﺀ ﻫﺬﺍ ﺍﻟﺴﺒﺖ ﺍﻷﻭﻝ ﰲ ﻛﻔﺮﻧﺎﺣﻮﻡ‪ ،‬ﻭﻗﺪ ﺍﻧﻘﻀﺖ ﻋﻄﻠﺘﻪ‪" :‬ﻭﳌﺎ ﻏﺮﺑﺖ ﺍﻟﺸﻤﺲ ﺃﺧﺬ ﲨﻴﻊ ﺍﻟـﺬﻳﻦ‬
‫ﳍﻢ ﻣﺮﺽ ﺑﺸﱴ ﺍﻟﻌﻠﻞ‪ ،‬ﻳﺄﺗﻮﻥ ‪‬ﻢ ﺇﻟﻴﻪ‪ .‬ﻓﻜﺎﻥ ﻳﻀﻊ ﻳﺪﻩ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻭﻳﺸﻔﻴﻬﻢ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻟﺸﻴﺎﻃﲔ ﲣﺮﺝ ﻣﻦ‬
‫ﻛﺜﲑﻳﻦ ﻭﻫﻲ ﺗﺼﺮﺥ ﻗﺎﺋﻠﺔ‪" :‬ﺃﻧﺖ ﺍﺑﻦ ﺍﷲ"‪ .‬ﻓﻜﺎﻥ ﻳﻨﺘﻬﺮﻫﺎ ﻭﻻ ﻳﺪﻋﻬﺎ ﺗﺘﻜﻠﻢ ﻷﻬﻧﺎ ﻛﺎﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﺍﳌﺴﻴﺢ" )ﻟﻮﻗـﺎ‪:٤‬‬
‫‪ ٤١ -٣٨‬ﻣﺮﻗﺲ‪.(٣٤ -٢١ :١‬‬
‫ﻫﻨﺎ ﺍﺯﺩﺍﺩ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻌﺮﻓﺔ ﻟﻴﺴﻮﻉ ﺃﻧﻪ ﺍﳌﺴﻴﺢ‪ .‬ﺗﺄﻛﺪ ﺫﻟﻚ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﻌﺠﺰ ﺍﻟﻔﺮﻳﺪ ﺍﻟـﺬﻱ ﻳﺸـﺎﻫﺪﻩ ﰲ‬
‫ﻳﺴﻮﻉ‪ :‬ﺑﻠﻤﺴﺔ ﻳﺪ ﻳﺸﻔﻲ ﲨﻴﻊ ﺍﳌﺮﺿﻰ‪ ،‬ﻭﺑﻜﻠﻤﺔ ﳜﺮﺝ ﺍﻟﺸﻴﺎﻃﲔ ﻣﻦ ﻛﺜﲑﻳﻦ‪ ،‬ﳑﺎ ﱂ ﻳﺮﻩ ﺇﺑﻠﻴﺲ ﻭﺟﻨﻮﺩﻩ ﻣﻦ ﺃﺣﺪ ﰲ‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﻨﺒﻮﺀﺍﺕ‪.‬‬
‫‪ -‬ﺑﻌﺪ ﻣﺪﺓ ﻭﺟﻴﺰﺓ "ﺍﻧﺼﺮﻑ ﻳﺴﻮﻉ ﻣﻊ ﺗﻼﻣﻴﺬﻩ ﺇﱃ ﺍﻟﺒﺤﺮ ﻭﺗﺒﻌﻪ ﲨﻊ ﻏﻔﲑ ﻣﻦ ﺍﳉﻠﻴﻞ‪ .‬ﻭﲰﻊ ﲨﻊ ﻛﺜﲑ ﻣﻦ‬
‫ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺃﻭﺭﺷﻠﻴﻢ ﻭﺃﺩﻭﻡ ﻭﻋﱪ ﺍﻷﺭﺩﻥ‪ ،‬ﻭﺿﻮﺍﺣﻲ ﺻﻮﺭ ﻭﺻﻴﺪﺍﺀ‪ ،‬ﺑﻜﻞ ﻣﺎ ﺻﻨﻊ ﻓﺄﻗﺒﻠﻮﺍ ﺇﻟﻴﻪ‪ .‬ﻭﺃﻣـﺮ ﺗﻼﻣﻴـﺬﻩ ﺃﻥ‬
‫ﺗﻼﺯﻣﻪ ﺳﻔﻴﻨﺔ ﺧﺸﻴﺔ ﺃﻥ ﻳﺰﲪﻪ ﺍﳉﻤﻊ‪ .‬ﻓﺈﻧﻪ ﻛﺎﻥ ﻗﺪ ﺷﻔﻰ ﻛﺜﲑﻳﻦ‪ .‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﻛﺎﻥ ﺑـﻪ ﺩﺍﺀ ﻛـﺎﻥ ﻳﺘـﻬﺎﻓﺖ‬
‫ﻟﻴﻠﻤﺴﻪ ﻷﻥ ﻗﻮﺓ ﻛﺎﻧﺖ ﲣﺮﺝ ﻣﻨﻪ ﻭﺗﺸﻔﻲ ﺍﳉﻤﻴﻊ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﺠﺴﺔ‪ ،‬ﺇﺫﺍ ﺭﺃﺗﻪ ﲣ ّﺮ ﻟﻪ ﻭﺗﺼﺮﺥ ﻗﺎﺋﻠﺔ‪" :‬ﺃﻧﺖ‬
‫ﺍﺑﻦ ﺍﷲ!" ﻭﻛﺎﻥ ﻳﻨﺘﻬﺮﻫﺎ ﻛﺜﲑﹰﺍ ﺃﻻ ﺗﺸﻬﺮﻩ" )ﻣﺮﻗﺲ‪ ،١٢ -٧ :٣‬ﻟﻮﻗﺎ‪ .(١٩ -١٧ :٦‬ﺃﺧـﲑﹰﺍ ﺗﺄﻛـﺪ ﺍﻟﺸـﻴﻄﺎﻥ ﺃﻥ‬
‫ﻳﺴﻮﻉ ﻫﻮ ﺍﺑﻦ ﺍﷲ‪.‬‬
‫ﻛﺎﻥ ﺇﺑﻠﻴﺲ ﰲ ﺍﻟﺒﺪﺀ ﻳﻄﻤﻊ ﺃﻥ ﻳﺴﺠﺪ ﻟﻪ ﻳﺴﻮﻉ‪ .‬ﻭﻫﻨﺎ ﺇﺑﻠﻴﺲ ﺗﺄﻛﺪ ﻣﻦ ﺷﺨﺼﻴﺔ ﻳﺴـﻮﻉ "ﺃﻧـﻪ ﺍﺑـﻦ ﺍﷲ"‬
‫ﻓﻴﺴﺠﺪ ﻫﻮ ﻟﻠﻤﺴﻴﺢ‪ :‬ﻳﺴﺠﺪ ﺇﺑﻠﻴﺲ ﺃﻣﺎﻡ‬

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‫ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺍﳋﺎﺭﻗﺔ ﺍﻟﱵ ﻻ ﻗﺒﻞ ﻟﻪ ‪‬ﺎ‪ ،‬ﺍﻟﱵ ﺗﺸﻔﻲ ﲨﻴﻊ ﺍﻷﻣﺮﺍﺽ ﺑﻠﻤﺴﺔ‪ ،‬ﻭﺗﻘﻬﺮ ﺍﻟﺸﻴﺎﻃﲔ ﺑﻜﻠﻤﺔ ﻭﺗـﺮﻏﻤﻬﻢ ﻋﻠـﻰ‬
‫ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺿﺤﺎﻳﺎﻫﻢ ﻭﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ‪ .‬ﻓﺼﺎﺭﺕ ﺍﻟﺸﻴﺎﻃﲔ ﲟﺠﺮﺩ ﻣﺮﺃﻯ ﺍﳌﺴﻴﺢ ﺗﺴﺠﺪ ﻟﻪ ﻭﺗﻌﺘﺮﻑ ﺑﻪ ﺍﺑﻦ ﺍﷲ ﻓﺈﺑﻠﻴﺲ‬
‫ﻭﺍﻟﺸﻴﺎﻃﲔ ﻋﺮﻓﻮﺍ ﻳﺴﻮﻉ ﻭﺍﻋﺘﺮﻓﻮﺍ ﺑﻪ ﻗﺒﻞ ﺍﻟﺒﺸﺮ‪.١‬‬
‫‪(٣‬ﺍﺳﺘﺨﺬﺍﺀ ﺇﺑﻠﻴﺲ ﺃﻣﺎﻡ ﻳﺴﻮﻉ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺴﻠﻄﺎﻥ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ‬
‫ﺭﺃﻳﻨﺎ "ﺃﻥ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﺠﺴﺔ ﻛﺎﻧﺖ‪ ،‬ﺇﺫﺍ ﺭﺃﺗﻪ‪ ،‬ﲣ ﱡﺮ ﻟﻪ ﻭﺗﺼﺮﺥ ﻗﺎﺋﻠﺔ‪ :‬ﺃﻧﺖ ﺍﺑﻦ ﺍﷲ"! )ﻣﺮﻗﺲ‪ ١٢ :٣‬ﻟﻮﻗـﺎ‪:٦‬‬
‫‪ (١٩‬ﻭﻗﺪ ﻋﺮﻓﻮﺍ ﻏﺎﻳﺔ ﺭﺳﺎﻟﺘﻪ‪" :‬ﻟﻘﺪ ﺃﺗﻴﺖ ﻟﺘﻬﻠﻜﻨﺎ"! )ﻟﻮﻗﺎ‪ (٤٠ :٤‬ﻓﺎﺳﺘﺬﻟﻮﺍ ﻭﺍﺳﺘﺨﺬﻭﺍ ﺃﻣﺎﻣﻪ‪.‬‬
‫"ﻭﺃ ﹾﻓﻀَﻮﺍ ﻣﻦ ﻛﻔﺮﻧﺎﺣﻮﻡ ﺇﱃ ﻋﱪ ﺍﻟﺒﺤﺮ ﺇﱃ ﺃﺭﺽ ﺍﳉﺮﺍﺳﻴﲔ‪ ،‬ﻭﻣﺎ ﺃﻥ ﺧﺮﺝ ﻣﻦ ﺍﻟﺴﻔﻴﻨﺔ ﺣﱴ ﺍﺳـﺘﻘﺒﻠﻪ ﻣـﻦ‬
‫ﺍﻟﻘﺒﻮﺭ ﺇﻧﺴﺎﻥ ﺑﻪ ﺭﻭﺡ ﳒﺲ‪ .‬ﻭﻛﺎﻥ ﻳﺴﻜﻦ ﰲ ﺍﻟﻘﺒﻮﺭ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺑﻮﺳﻊ ﺃﺣﺪ ﺃﻥ ﻳﻀﺒﻄﻪ ﺣﱴ ﺑﺴﻠﺴﻠﺔ‪ .‬ﻭﻛﺎﻥ ﻗﺪ ﺳُﺪ‬
‫ﻼ ﻭﻬﻧﺎﺭﺍﹰ‪ ،‬ﰲ‬
‫ﻣﺮﺍﺭﹰﺍ ﺑﻘﻴﻮﺩ ﻭﺳﻼﺳﻞ‪ ،‬ﻓﻘﻄﱠﻊ ﺍﻟﺴﻼﺳﻞ ﻭﺣ ﱠﻄﻢ ﺍﻟﻘﻴﻮﺩ‪ ،‬ﻭﱂ ﻳﻘ َﻮ ﺃﺣﺪ ﻋﻠﻰ ﻗﻤﻌﻪ‪ .‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪ ،‬ﻟﻴ ﹰ‬
‫ﺍﻟﻘﺒﻮﺭ ﻭﰲ ﺍﳉﺒﺎﻝ ﻳﺼﻴﺢ ﻭﻳﻬﺸﻢ ﻧﻔﺴﻪ ﺑﺎﳊﺠﺎﺭﺓ‪ .‬ﻓﻠﻤﺎ ﺭﺃﻯ ﻳﺴﻮﻉ ﻣﻦ ﺑﻌﻴﺪ ﺑﺎﺩﺭ ﺇﻟﻴﻪ ﻭﺳﺠﺪ ﻟﻪ‪ ،‬ﻭﺻﺮﺥ ﺑﺼـﻮﺕ‬
‫ﺟﻬﲑ‪" :‬ﻣﺎﱄ ﻭﻟﻚ ﻳﺎ ﻳﺴﻮﻉ ﺍﺑﻦ ﺍﷲ ﺍﻟﻌﻠﻲ؟ ‪ ...‬ﺃﺟﺌﺖ ﺇﱃ ﻫﻨﺎ ﺃﻳﻀﹰﺎ ﻗﺒﻞ ﺍﻷﻭﺍﻥ ﻟﺘﻌﺬﺑﻨﺎ )ﻣﱴ‪ ....(٢٩ :٨‬ﻧﺎﺷﺪﺗﻚ‬
‫ﺍﷲ ﺃﻥ ﻻ ﺗﻌﺬﺑﲏ!" ‪ ...‬ﻭﻃﻠﺐ ﺇﻟﻴﻪ ﺑﺈﳊﺎﺡ ﺃﻥ ﻻ ﻳﺮﺳﻠﻬﻢ ﺇﱃ ﺧﺎﺭﺝ ﺍﻟﺒﻘﻌﺔ‪ .‬ﻗﺎﻝ ﻟﻪ‪ :‬ﺍﺧﺮﺝ ﺃﻳﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻟﻨﺠﺲ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﺮﺟﻞ" ﻓﺨﺮﺝ‪) .‬ﻣﺮ‪.(٥‬‬
‫ﺑﺪﺃ ﺟﻨ ُﺪ ﺇﺑﻠﻴﺲ ﻳﺸﻌﺮﻭﻥ ﺑﺴﻠﻄﺎﻥ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﺴﺘﺨﺬﻭﻥ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﻠﻤﺤﻮﻧﻪ ﻣﻦ ﺑﻌﻴﺪ ﻳُﻬﺮﻭﻟـﻮﻥ‬
‫ﺇﻟﻴﻪ ﻭﻳﺴﺠﺪﻭﻥ ﻟﻪ‪ ،‬ﻭﻳﺴﺘﺬﻟﻮﻥ ﻣﻦ ﻣﻼﺣﻘﺘﻪ ﳍﻢ‪" :‬ﺃﺟﺌﺖ ﺃﻳﻀﹰﺎ ﺇﱃ ﻫﻨﺎ ﻗﺒﻞ ﺍﻷﻭﺍﻥ ﻟﺘﻌﺬﺑﻨﺎ"‪ .‬ﻭﻟﺸﺪﺓ ﻓـﺰﻋﻬﻢ ﻣـﻦ‬
‫ﺍﳌﺴﻴﺢ ﻛﺎﻧﻮﺍ "ﻳﺴﺘﺤﻠﻔﻮﻧﻪ ﺑﺎﷲ ﺃﻥ ﻻ ﻳﻌﺬ‪‬ﻢ!"‪ .‬ﻛﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺳﻠﻄﺎﻥ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺟﺎﺀ "ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ‪ ،‬ﺍﻟﻨﱯ ﺍﻟﻌـﺮﰊ"‬
‫ﻳﺘﻘﻲ ﺷﺮﻩ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﻣﻨﻪ ﰲ‬

‫‪- 1‬ﻛﺎﻥ ﻳﺴﻮﻉ ﳝﻨﻊ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻥ ﻳﺸﻬﺮﻭﻩ ﻋﻨﺪ ﺍﻟﺸﻌﺐ ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻟﲑﺿﻰ ﲞﺪﻣﺔ ﻣﻦ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻷﻥ ﺇﺑﻠﻴﺲ ﻭﺷﻴﺎﻃﻴﻨﻪ ﻛﺎﻧﻮﺍ ﻳﻘﺼﺪﻭﻥ ﺇﺷﺎﺭﺓ ﺍﻟﺸﻌﺐ ﻗﺒﻞ‬
‫ﺍﻷﻭﺍﻥ ﺑﺈﻋﻼﻥ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻩ ﺍﻟﻴﻬﻮﺩ ﻟﻴﺨﻀﻊ ﺍﻷﻣﻢ ﺑﺎﻟﺴﻴﻒ ﻹﺳﺮﺍﺋﻴﻞ‪ :‬ﻓﺮﻓﺾ ﻳﺴﻮﻉ ﻋﺮﺿﻬﻢ ﻭﻏﺮﺿﻬﻢ‪.‬‬

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‫ﻼ ﻳﺼﻐُﺮ‪،‬‬
‫ﻛﻞ ﻭﺟﻊ‪ ،‬ﻭﰲ ﻛﻞ ﻣﺴﺎﺀ‪ ،‬ﻭﻗﺒﻞ ﻛﻞ ﺻﻼﺓ ﻭﻗﺮﺍﺀﺓ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻭﰲ ﺍﻹﳒﻴﻞ‪ ،‬ﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺍﻟﺸﻴﻄﺎﻥ ﺍﳌﺴﻴﺢ ﻣﻘﺒ ﹰ‬
‫ﻭَﻳ ِﺬﻝﹼ‪ ،‬ﻭﳜﺎﻑ ﻣﻦ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻭﻳﺸﻌﺮ ﺑﺎﻟﻌﺬﺍﺏ ﻣﻦ ﳎﺮﺩ ﻭﺟﻮﺩﻩ ﻭﻇﻬﻮﺭﻩ‪" :‬ﻓﺘﻌﺠﺐ ﺍﳉﻤﻮﻉ ﻗﺎﺋﻠﲔ ﱂ ﻳﻈﻬﺮ ﻗﻂ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﰲ ﺇﺳﺮﺍﺋﻴﻞ"! )ﻣﱴ‪ .(٣٣ :٩‬ﻣﻊ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺪ ﻣَﻸﻭﺍ ﺗﺎﺭﻳﺦ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺎﳌﻌﺠﺰﺍﺕ‪ ،‬ﻓﻠﻢ ﻳَﺮﻭ ﺍﻟﻜﺘﺎﺏ ﻣﺜـﻞ ﻫـﺬﺍ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﻭﺟﺎﻝ ﻳﺴﻮﻉ ﺟﻮﻟﺔ ﰲ ﺍﻟﺸﻤﺎﻝ ﻭﺟﻮﻟﺔ ﰲ ﺍﳉﻨﻮﺏ ﺣﱴ ﺩﻧﺎ ﻳﻮﻡ ﻓﺎﺻﻞ ﰲ ﻛﺸﻒ ﺍﳌﺴﻴﺢ ﻟﺮﺳﻠﻪ ﻋﻦ ﺳـﺮ‬
‫ﺷﺨﺼﻴﺘﻪ ﰲ ﺍﻟﺘﺠﻠﻲ‪ :‬ﻳﺴﻮﻉ ﻳﺘﺠﻠﻰ ﺃﻣﺎﻣﻬﻢ ﻓﻴﺼﲑ ﻭﺟﻬﻪ ﻣﻨﲑﹰﺍ ﻛﺎﻟﺸﻤﺲ ﻭﺛﻴﺎﺑﻪ ﺃﺑﻴﺾ ﻣﻦ ﺍﻟﺜﻠﺞ‪ .‬ﻭﻳﻈﻬـﺮ ﻣﻮﺳـﻰ‬
‫ﺳﻴﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺇﻳﻠﻴﺎ ﺳﻴﺪ ﺍﻟﻨﺒﻮﺓ ﻳﺆﺩﻳﺎﻥ ﺍﻟﻄﺎﻋﺔ ﻟﻪ‪ ،‬ﻭﻳﻜﺸﻔﺎﻥ ﻟﻠﺮﺳﻞ ﲝﺪﻳﺜﻬﻢ ﻣﻊ ﺍﳌﺴﻴﺢ ﺳﺮ ﻧﺒﻮﺀﺍ‪‬ﻢ ﻋـﻦ ﻣﺴـﻴﺢ‬
‫ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﺇﺫﺍ ﻏﻤﺎﻣﺔ‪ -‬ﻋﻼﻣﺔ ﺣﻀﻮﺭ ﺍﷲ ﰲ ﺍﻟﻜﺘﺎﺏ‪ -‬ﻗﺪ ﻇﻠﻠﺘﻬﻢ‪ ،‬ﻭﺻﻮﺕ ﻣﻦ ﺍﻟﻐﻤﺎﻣﺔ ﻳﻘﻮﻝ‪" :‬ﻫـﺬﺍ ﻫـﻮ ﺍﺑـﲏ‬
‫ﺍﳊﺒﻴﺐ‪ ،‬ﻓﺎﲰﻌﻮﺍ ﻟﻪ"‪ .‬ﰒ ﻧـﺰﻟﻮﺍ ﻣﻦ ﺍﳉﺒﻞ ﻓﻮﺟﺪﻭﺍ ﺑﺎﻗﻲ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺍﻟﺸﻌﺐ ﰲ ﺿﺠﺔ ﻭﺣﲑﺓ ﳊﻀﻮﺭ ﺷﺎﺏ ﻳﺼـﺮﻋﻪ‬
‫ﺷﻴﻄﺎﻥ "ﻓﺴﺄﻝ ﺃﺑﺎﻩ ﻣﻨﺬ ﻛﻢ ﻣﻦ ﺍﻟﺰﻣﻦ ﻳﺼﻴﺒﻪ ﻫﺬﺍ؟ ﻓﻘﺎﻝ ﻣﻨﺬ ﺻﺒﺎﻩ‪ ،‬ﻭﻛﺜﲑﹰﺍ ﻣﺎ ﺃﻟﻘﺎﻩ ﰲ ﺍﻟﻨﺎﺭ ﺃﻭ ﰲ ﺍﳌﺎﺀ ﻟﻴﻬﻠﻜـﻪ‪...‬‬
‫ﻓﻘﺎﻝ ﻳﺴﻮﻉ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺮﻭﺡ ﺍﻷﺻﻢ ﺍﻷﺑﻜﻢ‪ ،‬ﺃﻧﺎ ﺁﻣﺮﻙ ﺍﺧﺮﺝ ﻣﻨﻪ ﻭﻻ ﺗﻌﺪ ﺇﻟﻴﻪ ﻣﻦ ﺑﻌﺪ!‪ -‬ﻓﺼﺮﺥ ﺍﻟﺮﻭﺡ ﻭﻫﺰ ﺍﻟﻮﻟـﺪ ﰲ‬
‫ﻋﻨﻒ ﺷﺪﻳﺪ ﻭﺧﺮﺝ" )ﻣﺮﻗﺲ‪ .(٢٩ -١٤ :٩‬ﻣﺸﻬﺪ ﺭﺍﺋﻊ ﻻ ﻣﺜﻴﻞ ﻟﻪ ﰲ ﺗﺎﺭﻳﺦ ﺍﻟﻨﺒﻮﺓ‪ :‬ﺍﻟﺴﻴﺪ ﻳﺄﻣﺮ ﺍﻟﻌﺒﺪ ﻓﻴﻄﻴﻊ‪.‬‬
‫ﺑﺎﳊﻘﻴﻘﺔ ﺃﻥ ﺍﳌﺴﻴﺢ ﰲ ﺍﻹﳒﻴﻞ ﺳﻴ ‪‬ﺪ ﻋﻠﻰ "ﺳﻠﻄﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ" ﺇﺑﻠﻴﺲ ﻭﺟﻨﻮﺩﻩ‪.‬‬
‫ﻼ ﻋﻠﻰ ﻣﻠﺌﻪ ﻓﻴﻪ ﻭﻓﻴﻀﻪ‬
‫‪(٤‬ﻳﺴﻮﻉ ﻳﻌﻄﻲ ﻣﻦ ﺳﻠﻄﺎﻧﻪ ﻋﻠﻰ ﺍﻟﺸﻴﺎﻃﲔ ﻟﺮﺳﻠﻪ‪ ،‬ﺩﻟﻴ ﹰ‬
‫ﺃﺭﺳﻞ ﺍﳌﺴﻴﺢ ﺗﻼﻣﻴﺬﻩ ﰲ ﺟﻮﻻﺕ ﺭﺳﻮﻟﻴﺔ ﺗﺪﺭﻳﺒﻴﺔ‪ ،‬ﻭﺯﻭﺩﻫﻢ ﺑﺎﻟﺴﻠﻄﺎﺕ ﺍﻟﱵ ﺗﺆﻳﺪ ﺭﺳﺎﻟﺘﻬﻢ ﻟﺪﻯ ﺍﻟﺸـﻌﺐ‪:‬‬
‫ﺽ َﻭﻛﹸـ ﱠﻞ‬
‫ﺸﻔﹸﻮﺍ ﻛﹸـ ﱠﻞ ﻣَـ َﺮ ٍ‬ ‫ﺴ ٍﺔ َﺣﺘﱠﻰ ﻳُ ‪‬‬
‫ﺨ ِﺮﺟُﻮﻫَﺎ َﻭَﻳ ‪‬‬ ‫ﺠَ‬
‫ﺡ َﻧ ِ‬
‫ﺸ َﺮ َﻭﹶﺃ ‪‬ﻋﻄﹶﺎ ُﻫ ‪‬ﻢ ﺳُ ﹾﻠﻄﹶﺎﻧﹰﺎ َﻋﻠﹶﻰ ﹶﺃ ْﺭﻭَﺍ ٍ‬
‫ﻼﻣِﻴ ﹶﺬﻩُ ﺍ ِﻻﹾﺛَﻨ ‪‬ﻲ َﻋ َ‬
‫"ﹸﺛﻢﱠ َﺩﻋَﺎ َﺗ ﹶ‬
‫ﻒ‪) ".‬ﻣﱴ‪ .(١ :١٠‬ﺃﻋﻄﻰ ﺍﳌﺴﻴﺢ ﺭﺳﻠﻪ ﻣﻌﺠﺰﺓ ﺗﺸﻬﺪ ﳍﻢ‪ ،‬ﻓﻜﺎﻧﺖ ﺇﻋﺠﺎﺯﹰﺍ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻻ ﺇﻋﺠـﺎﺯﹰﺍ ﰲ ﺍﻟﺒﻴـﺎﻥ‬
‫ﺿُ ‪‬ﻌ ٍ‬
‫ﻭﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ‪ :‬ﻭﺍﻹﻋﺠﺎﺯ ﺑﺎﻟﻜﻠﻢ ﻟﻠﺨﺎﺻﺔ ﻻ ﻟﻠﻌﺎﻣﺔ؛ ﻭﻟﻜﻦ ﺍﻹﻋﺠﺎﺯ ﰲ ﺍﳋﻮﺍﺭﻕ ﻳﻠﻤﺴﻪ ﻛﻞ ﺍﻟﺸﻌﺐ ﻣﻦ ﻛﻞ ﺃﻣـﺔ‬
‫ﻭﻟﻐﺔ‪ .‬ﺃﻋﻄﺎﻫﻢ ﻣﻌﺠﺰﺓ ﰲ ﺳﻠﻄﺎﻥ ﻻ ﻣﺜﻴﻞ ﻟﻪ ﻋﻠﻰ ﺃﻣﺮﺍﺽ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺸﻴﺎﻃﲔ‬

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‫ﻟﻜﻲ ﻳﻄﺮﺩﻭﻫﺎ‪ .‬ﻭﻋﻠﻰ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ )ﻣﱴ‪ (٨ :١٠‬ﻭﺳﻠﻤﻬﻢ ﺃﻳﻀﹰﺎ ﺳﻠﻄﺎﻧﻪ ﰲ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﻌﻠﻴﻢ "ﻟﺴﺘﻢ ﺃﻧﺘﻢ ﺍﳌـﺘﻜﻠﻤﲔ‬
‫ﺑﻞ ﺭﻭﺡ ﺃﺑﻴﻜﻢ ﻫﻮ ﺍﳌﺘﻜﻠﻢ ﻓﻴﻜﻢ" )‪ (٢٠ :١٠‬ﻓﺄﻋﻄﺎﻫﻢ ﺳﻠﻄﺎﻧﻪ ﺍﳌﻌﺠﺰ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻻ ﰲ ﺍﻟﻘﻮﻝ ﻭﺣﺪﻩ‪.‬‬
‫ﻣﺮﺓ ﺃﺧﺮﻯ ﺃﺭﺳﻞ ﻣﻊ ﺭﺳﻠﻪ ﺍﻻﺛﲏ ﻋﺸﺮ‪ ،‬ﺑﻌﻀﹰﺎ ﻣﻦ ﺗﻼﻣﻴﺬﻩ ﳓﻮ ﺍﺛﻨﲔ ﻭﺳﺒﻌﲔ‪" :‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻋﻴ‪‬ﻦ ﺍﻟﺮﺏ ﺃﻳﻀﹰﺎ‬
‫ﺍﺛﻨﲔ ﻭﺳﺒﻌﲔ ﺗﻠﻤﻴﺬﹰﺍ ﺁﺧﺮﻳﻦ ﻭﺃﺭﺳﻠﻬﻢ ﺍﺛﻨﲔ ﺍﺛﻨﲔ‪ ،‬ﺃﻣﺎﻡ ﻭﺟﻬﻪ ﺇﱃ ﻛﻞ ﻣﺪﻳﻨﺔ ﻭﻛﻞ ﻣﻮﺿﻊ ﻛﺎﻥ ﻣﺰﻣﻌـﹰﺎ ﺃﻥ ﻳﻘـﺪﻡ‬
‫ﺇﻟﻴﻪ‪ ...‬ﻭﺭﺟﻊ ﺍﻻﺛﻨﺎﻥ ﻭﺍﻟﺴﺒﻌﻮﻥ ﻓﺮﺣﲔ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺃﻥ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻧﻔﺴﻬﺎ ﲣﻀﻊ ﻟﻨﺎ ﺑﺎﲰﻚ! ﻓﻘﺎﻝ ﳍـﻢ‪ :‬ﻟﻘـﺪ ﺭﺃﻳـﺖ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺳﺎﻗﻄﹰﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻛﺎﻟﱪﻕ‪ ...‬ﻓﻬﺎ ﺃﻧﺎ ﺫﺍ ﻗﺪ ﺃﻋﻄﻴﺘﻜﻢ ﺳﻠﻄﺎﻧﹰﺎ ﺃﻥ ﺗﺪﻭﺳﻮﺍ ﺍﳊﻴﺎﺕ ﻭﺍﻟﻌﻘﺎﺭﺏ ﻭﻛـﻞ ﻗـﻮﺓ‬
‫ﻟﻠﻌﺪﻭ‪ ،‬ﻭﻣﺎ ﻣﻦ ﺷﻲﺀ ﻳﻀﺮﻛﻢ‪ ...‬ﺃﺟﻞ ﻓﻘﺪ ﺩﻓﻊ ﺇﱄ ﺃﰊ ﻛﻞ ﺳﻠﻄﺎﻥ!" )ﻟﻮﻗﺎ‪.(١٠‬‬
‫ﺳﻠﻄﺎﻥ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺇﺑﻠﻴﺲ ﻭﺫﺭﻳﺘﻪ ﺳﻠﻄﺎﻥ ﺇﳍﻲ ﻣﻄﻠﻖ ﻳﻘﺪﺭ ﺃﻥ ﻳﺴﻠﹼﻢ ﻣﻨﻪ ﺭﺳﻠﻪ ﻭﺗﻼﻣﻴﺬﻩ‪ .‬ﻭﻗﺪ ﻓﺮﺣـﻮﺍ ﰲ‬
‫ﺟﻮﻻ‪‬ﻢ ﺍﻟﺘﺪﺭﻳﺒﻴﺔ ﳋﻀﻮﻉ ﺍﻟﺸﻴﺎﻃﲔ ﳍﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﺴﻴﺤﻲ‪ .‬ﻭﻓﺮﺣﻮﺍ ﺃﻛﺜﺮ ﻓﺄﻛﺜﺮ‪ ،‬ﺑﻌﺪ ﺍﺭﺗﻔﺎﻉ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﺴـﻤﺎﺀ‬
‫ﲔ َﻣ ‪‬ﺮﺿَـﻰ‬ ‫ﻭﺣﻠﻮﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﻟﻔﺎﺭﻗﻠﻴﻂ ﻋﻠﻰ ﺍﻟﺮﺳﻞ‪َ " :‬ﻭﺍ ‪‬ﺟَﺘ َﻤ َﻊ ُﺟ ‪‬ﻤﻬُﻮ ُﺭ ﺍﹾﻟﻤُﺪُ ِﻥ ﺍﹾﻟ ُﻤﺤِﻴ ﹶﻄ ِﺔ ِﺇﻟﹶﻰ ﺃﹸﻭ ُﺭ َﺷﻠِﻴ َﻢ ﺣَـﺎ ِﻣِﻠ َ‬
‫ﺤﻦُ َﺟﻤِﻴﻌﹰﺎ‬
‫ﺴ ٍﺔ َﻭﻛﹶﺎﻧُﻮﺍ ُﻳ‪‬ﺒ َﺮﺃﹸﻭ ﹶﻥ َﺟﻤِﻴ ُﻌ ُﻬ ‪‬ﻢ " )ﺃﻋﻤﺎﻝ‪ (١٦ :٥‬ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺍﳊﺒﻴﺐ‪َ " :‬ﻭ ِﻣ ‪‬ﻦ ِﻣ ﹾﻠِﺌ ِﻪ َﻧ ‪‬‬ ‫ﺠَ‬ ‫ﺡ َﻧ ِ‬ ‫ﲔ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺭﻭَﺍ ٍ‬ ‫َﻭﻣُ َﻌﺬﱠِﺑ َ‬
‫ﻕ ِﻧ ‪‬ﻌ َﻤ ٍﺔ " )ﻳﻮ‪.(١٦ :١‬‬
‫ﹶﺃ َﺧ ﹾﺬﻧَﺎ َﻭِﻧ ‪‬ﻌ َﻤ ﹰﺔ ﹶﻓ ‪‬ﻮ َ‬
‫‪ (٥‬ﻣﺆﺍﻣﺮﺓ ﺇﺑﻠﻴﺲ ﺍﻷﺧﲑﺓ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﺍﳌﺴﻴﺢ‬
‫ﺩﺧﻞ ﻳﺴﻮﻉ ﺇﱃ ﺃﻭﺭﺷﻠﻴﻢ ﻋﺎﺻﻤﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻭﻟﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﺩﺧﻮﻝ ﺍﻟﻔﺎﲢﲔ ﺗﻨﻔﻴﺬﹰﺍ ﻟﻨﺒﻮﺓ ﻋﻦ ﺍﳌﺴﻴﺢ ﺍﳌﻠـﻚ‪،‬‬
‫ﺃﲤﻬﺎ ﰲ ﺫﺍﺗﻪ ﻭﺃﻇﻬﺮ ﻟﻠﺴﻠﻄﺎﺕ ﻭﺍﻟﺸﻌﺐ ﺃﻧﻪ ﺳﻴﺪ ﺍﳌﻮﻗﻒ ﻭﺃﻧﻪ ﻟﻮ ﺃﺭﺍﺩ ﻷﻧﺸﺄ ﺍﳌﹸﻠﻚ ﺍﻟﺬﻱ ﺑﻌﻀﻬﻢ ﳜﺸﻮﻥ‪ ،‬ﻭﺑﻌﻀـﻬﻢ‬
‫ﻳﻨﺘﻈﺮﻭﻥ‪ .‬ﻭﻟﻜﻦ ﻛﺎﻥ ﻣﻘﺪﺭﹰﺍ ﰲ ﺃﺳﺮﺍﺭ ﺍﷲ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﳌﺴﻴﺢ ﻣﻌﻪ ﺃﻥ ﳛﻜﹸﻢ ﺍﳌﺴﻴﺢ ﺑﺎﻟﺼﻠﻴﺐ‪ ،‬ﻭﺃﻥ ﳜﻠﺺ ﺍﻟﻌﺎﱂ ﻣﻦ‬
‫ﺳﻠﻄﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﳋﻄﻴﺌﺔ ﻭﺍﻟﻀﻼﻝ ﺑﺂﻻﻣﻪ ﻭﻣﻮﺗﻪ‪ .‬ﻭﻗﺪ َﻣﺜﱠ ﹶﻞ ﻟﺬﻟﻚ ﻛﺜﲑﹰﺍ ﰲ ﺃﻗﻮﺍﻟﻪ‪ .‬ﻣﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﳌﺴﺎﺀ ﺍﳊﺎﻓﻞ ﻭﻗـﺪ‬
‫ﺑﺎﺷﺮﺕ ﺑﻮﺍﺩﺭ ﺍﻷﻣﻢ ﺗﺄﰐ ﺇﱃ ﻳﺴﻮﻉ ﻓﻘﺎﻝ‪" :‬ﻟﻘﺪ ﺣﺎﻧﺖ ﺍﻟﺴﺎﻋﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﳝﺠﺪ ﺍﺑﻦ ﺍﻟﺒﺸﺮ! ﺍﳊﻖ ﺍﳊﻖ ﺃﻗﻮﻝ ﻟﻜـﻢ‪:‬‬
‫ﺇﻥ ﺣﺒﺔ ﺍﳊﻨﻄﺔ‬

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‫ﺍﻟﱵ ﺗﻘﻊ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺇﻥ ﱂ ﲤﺖ ﻓﺈﻬﻧﺎ ﺗﺒﻘﻰ ﻭﺣﺪﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻣﺎﺗﺖ ﻓﺈﻬﻧﺎ ﺗﺄﰐ ﺑﺜﻤﺮ ﻛﺜﲑ!" )ﻳﻮ ‪(٢٤ -٢٣ :١٢‬‬
‫ﻭﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﺬﻛﺮﻯ‪ ،‬ﺫﻛﺮﻯ ﻣﻮﺗﻪ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﳊﻴﺎﺓ ﻭﺍﳋﺼﺐ ﻳﺮﺗﻌﺶ ﺍﳌﺴﻴﺢ ﻭﻳﻘـﻮﻝ‪" :‬ﺍﻵﻥ ﻧﻔﺴـﻲ ﻗـﺪ‬
‫ﺍﺿﻄﺮﺑﺖ‪....‬ﻣﺎﺫﺍ ﺃﻗﻮﻝ؟ ‪.....‬ﻳﺎ ﺃﺑﺘﺎﻩ‪ ،‬ﺃﻧﻘﺬﱐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ‪....‬ﻭﻟﻜﻦ ﻷﺟﻞ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻗﺪ ﺟﺌﺖ‪ ....‬ﺃﻳﻬـﺎ‬
‫ﺍﻵﺏ ﳎ‪‬ﺪ ﺍﲰﻚ! ﻓﺠﺎﺀ ﺻﻮﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ :‬ﻗﺪ ﳎ‪‬ﺪﺗﻪ! ﻭﺳﺄﳎ‪‬ﺪﻩ ﺃﻳﻀﹰﺎ! ﻭﲰﻊ ﺍﳉﻤﻊ ﺍﻟﻮﺍﻗﻒ ﻫﻨﺎﻙ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﻮ ﺭﻋﺪ !‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻗﺪ ﻛﻠﹼﻤﻪ ﻣﻼﻙ! ﻓﺄﺟﺎﺏ ﻳﺴﻮﻉ ﻭﻗﺎﻝ‪ :‬ﻟﻴﺲ ﻣﻦ ﺃﺟﻠﻲ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺼﻮﺕ‪ ،‬ﺑﻞ ﻣﻦ ﺃﺟﻠﻜـﻢ‪ ....‬ﺍﻵﻥ‬
‫ﱄ ﺍﳉﻤﻴﻊ‪ – .‬ﻗﺎﻝ‬ ‫ﺩﻳﻨﻮﻧﺔ ﻫﺬﺍ ﺍﻟﻌﺎﱂ! ﺍﻵﻥ ﺭﺋﻴﺲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻳﻠﻘﻰ ﺧﺎﺭﺟﹰﺎ! ‪...‬ﻭﺃﻧﺎ ﻣﱴ ﺭﻓﻌﺖ ﻋﻦ ﺍﻷﺭﺽ ﺍﺟﺘﺬﺑ ُ‬
‫ﺖﺇ ﱠ‬
‫ﻳﺴﻮﻉ ﻟﻴﺪﻝ ﻋﻠﻰ ﺃﻳﺔ ﻣﻴﺘﺔ ﻛﺎﻥ ﻣﺰﻣﻌﹰﺎ ﺃﻥ ﳝﻮ‪‬ﺎ" )ﻳﻮ ‪ .(٣٣ -٢٣ :١٢‬ﻭﻳﺘﻤﺜﻞ ﺍﻟﺼﺮﺍﻉ ﺍﻷﺧﲑ ﻣﻊ ﺇﺑﻠـﻴﺲ ﺃﻣـﺎﻡ‬
‫ﺍﳌﺴﻴﺢ‪ ،‬ﻓﻴﻘﻮﻝ ﺑﺎﺳﺘﻌﻼﺀ‪" :‬ﺍﻵﻥ ﺳﻠﻄﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻳﺄﰐ! ﻭﻟﻜﻦ ﻟﻴﺲ ﻟﻪ ﻋﻠ ﱠﻲ ﺳﺒﻴﻞ!"‪.‬‬
‫ﻳﺴﻮﻉ ﻳﻌﻠﻦ ﺃﻥ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻔﺎﺻﻠﺔ ﺑﻴﻨﻪ ﻭﻧﲔ ﺇﺑﻠﻴﺲ ﻗﺪ ﺣﻀﺮﺕ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺼﺮ ﺍﻟﻨﻬﺎﺋﻲ ﻗﺪ ﻻﺡ‪.‬‬
‫ﻳﺘﺨﺬ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻋﻮﺍﻧﻪ ﰲ ﻫﺬﻩ ﺍﶈﺎﻭﻟﺔ ﺍﻷﺧﲑﺓ ﺍﻟﻴﺎﺋﺴﺔ ﻟﻠﻘﻀﺎﺀ ﻋﻠﻰ ﻳﺴﻮﻉ ﻣﻦ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟـﱵ ﺷـﻬﺪ‬
‫ﺑﻴﻼﻃﺲ‪ ،‬ﺍﻟﻮﺍﱄ ﺍﻟﺮﻭﻣﺎﱐ‪ ،‬ﺃﻬﻧﻢ ﺇﳕﺎ ﺃﺳﻠﻤﻮﻩ ﺇﻟﻴﻪ ﻟﻺﻋﺪﺍﻡ‪ ،‬ﺣﺴﺪﹰﺍ ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ ﻻ ﻏﲑﺓ ﻋﻠﻰ ﺍﻟﻌﻘﻴـﺪﺓ ﻭﺍﻟﺸـﺮﻳﻌﺔ‬
‫ﺍﳌﻮﺳﻮﻳﺔ‪ .‬ﻛﺎﻥ ﻳﺴﻮﻉ ﻳﻘﻮﻝ ﳍﻢ ﺩﺍﺋﻤﹰﺎ‪ :‬ﺃﺑﻮﻛﻢ ﺍﺑﻠﻴﺲ ﻭﺗﻌﻤﻠﻮﻥ ﺩﺍﺋﻤﹰﺎ ﺃﻋﻤﺎﻝ ﺃﺑﻴﻜﻢ ‪) ١‬ﻳﻮ ‪ .(٤٤ :٨‬ﻭﺍﻟﻮﺍﺳﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺨ ‪‬ﺮﻳُﻮ ِﻃ ﱠﻲ َﻭﻫُ َﻮ ﻣِـ ‪‬ﻦ ُﺟ ‪‬ﻤﻠﹶـ ِﺔ‬
‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ﻓِﻲ َﻳﻬُﻮﺫﹶﺍ ﺍﱠﻟﺬِﻱ ُﻳ ‪‬ﺪﻋَﻰ ﺍ ِﻹ ‪‬ﺳ َ‬ ‫ﺍﳌﺒﺎﺷﺮﺓ ﻫﻮ ﻳﻬﻮﺫﺍ ﺍﳋﺎﺋﻦ‪ ،‬ﺗﻠﻤﻴﺬ ﺍﳌﺴﻴﺢ‪" :‬ﹶﻓ َﺪ َﺧ ﹶﻞ ﺍﻟ ﱠ‬
‫ﺴﻠﱢ ُﻤ ُﻪ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ‪.‬‬
‫ﻒ ُﻳ َ‬
‫ﺠ‪‬ﻨ ِﺪ ﹶﻛ‪‬ﻴ َ‬
‫ﺸ َﺮ‪ .‬ﹶﻓ َﻤﻀَﻰ َﻭَﺗ ﹶﻜﻠﱠ َﻢ َﻣ َﻊ ُﺭ َﺅﺳَﺎ ِﺀ ﺍﹾﻟ ﹶﻜ َﻬَﻨ ِﺔ َﻭﹸﻗﻮﱠﺍ ِﺩ ﺍﹾﻟ ُ‬
‫ﺍ ِﻻﹾﺛَﻨ ‪‬ﻲ َﻋ َ‬

‫‪- 1‬ﻫﺬﻩ ﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﺍﻟﱵ ﺣﻜﻤﺖ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺑﺎﻹﻋﺪﺍﻡ‪ ،‬ﻭﺣﺎﻭﻟﺖ ﰲ ﺑﺪﺀ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺍﳊﻜﻢ ﺃﻳﻀﹰﺎ ﻋﻠﻴﻬﺎ ﺑﺎﻹﻋﺪﺍﻡ‪ ،‬ﲰ‪‬ﺎﻫﺎ ﺻﺎﺣﺐ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﺗﺼﻒ ﺻـﺮﺍﻉ‬
‫ﻛﻨﻴﺴﺔ ﺍﳌﺴﻴﺢ ﺿﺪ ﺍﻟﻀﻼﻝ ﻭﺍﻟﺸﺮ ﻋﱪ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﺇﻬﻧﺎ "ﳎﻤﻊ ﺍﻟﺸﻴﻄﺎﻥ"‪ ....‬ﻣﺎ ﺯﺍﻟﺖ ﺇﱃ ﺍﻟﻴﻮﻡ ﻋﺪﻭﺓ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﺯﻛﻞ ﺩﻳﻦ ﺇﻻ ﺩﻳﻦ ﺍﻟﺼـﻬﻴﻮﻧﻴﺔ‪:‬‬
‫ﻛﺎﻧﻮﺍ ﺷﻌﺐ ﺍﷲ ﺍﳌﺨﺘﺎﺭ‪ ،‬ﻭﻣﻨﺬ ﺻﻠﺐ ﺍﳌﺴﻴﺢ ﺃﻣﺴﻮﺍ ﻋﺪﻭ ﺍﷲ ﺍﳌﺨﺘﺎﺭ‪ ...‬ﻓﻬﻞ ﺣﺎﻥ ﻟﻨﺒﻮﺀﺓ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﺗﺘﺤﻘﻖ‪" :‬ﻻ ﺃﺭﻳﺪ ﺃﻥ ﲡﻬﻠﻮﺍ ﻫـﺬﺍ ﺍﻟﺴـﺮ ﺃﻥ‬
‫ﺍﻟﺘﺼﻠﺐ ﺣﺼﻞ ﳉﺎﻧﺐ ﻣﻦ ﺍﺳﺮﺍﺋﻴﻞ ﺣﱴ ﻳﺪﺧﻞ ﳎﻤﻮﻉ ﺍﻷﻣﻢ" )ﺭﻭ ‪.(٢٥ :١١‬‬

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‫ﺴﱢﻠ َﻤﻪُ ِﺇﹶﻟ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺧﻠﹾﻮﹰﺍ ِﻣ ‪‬ﻦ َﺟ ‪‬ﻤ ٍﻊ‪) ".‬ﻟﻮﻗـﺎ ‪:٢٢‬‬ ‫ﺻ ﹰﺔ ِﻟﻴُ َ‬
‫ﻀ ﹰﺔ‪ .‬ﹶﻓﻮَﺍ َﻋ َﺪﻫُ ‪‬ﻢ‪َ .‬ﻭﻛﹶﺎ ﹶﻥ َﻳ ﹾﻄﻠﹸﺐُ ﻓﹸ ‪‬ﺮ َ‬
‫ﹶﻓ ﹶﻔ ِﺮﺣُﻮﺍ َﻭﻋَﺎ َﻫﺪُﻭﻩُ ﹶﺃ ﹾﻥ ُﻳ ‪‬ﻌﻄﹸﻮ ُﻩ ِﻓ ﱠ‬
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‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ ﻓِﻲ ﹶﻗﻠﹾـ ِ‬
‫ﲔ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ َﻌﺸَﺎ ُﺀ َﻭﹶﻗ ‪‬ﺪ ﹶﺃﹾﻟﻘﹶﻰ ﺍﻟ ﱠ‬‫ﺤ َ‬ ‫‪ (٣‬ﻭﰲ ﻋﺸﺎﺀ ﺍﻟﻮﺩﺍﻉ ﺭﺃﻯ ﻳﻬﻮﺫﺍ ﺃﻥ ﺍﻟﻔﺮﺻﺔ ﻣﺆﺍﺗﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ "ﹶﻓ ِ‬
‫ﺴﱢﻠ َﻤﻪُ" )ﻳﻮﺣﻨﺎ ‪ .(٢ :١٣‬ﻭﺑﻌﺪ ﺃﻥ ﺗﻨﺎﻭﻝ ﺍﻟﻠﻘﻤﺔ‪ ،‬ﻟﻘﻤﺔ ﺍﶈﺒﺔ‪ ،‬ﻣﻦ ﻳﺪ ﻳﺴﻮﻉ "ﹶﻓَﺒﻌ‪‬ـ َﺪ‬ ‫ﺨ ‪‬ﺮﻳُﻮ ِﻃ ‪‬ﻲ ﹶﺃ ﹾﻥ ﻳُ َ‬
‫َﻳﻬُﻮﺫﹶﺍ ِﺳ ‪‬ﻤﻌَﺎ ﹶﻥ ﺍ ِﻹ ‪‬ﺳ َ‬
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‫ﺖ َﺗ ‪‬ﻌ َﻤﻠﹸﻪُ ﻓﹶﺎ ‪‬ﻋ َﻤ ﹾﻠ ُﻪ ِﺑﹶﺄ ﹾﻛﹶﺜ ِﺮ ﺳُ ‪‬ﺮ َﻋ ٍﺔ«" )ﻳﻮﺣﻨﺎ ‪" .(٢٧ :١٣‬ﹶﻓﹶﻠﻤﱠـﺎ ﺧَـ َﺮ َ‬ ‫ﻉ‪» :‬ﻣَﺎ ﹶﺃ‪‬ﻧ َ‬ ‫ﺸ‪‬ﻴﻄﹶﺎ ﹸﻥ‪ .‬ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪُ َﻳﺴُﻮ ُ‬ ‫ﺍﻟﻠﱡ ﹾﻘ َﻤ ِﺔ َﺩ َﺧﹶﻠﻪُ ﺍﻟ ﱠ‬
‫ﺠ َﺪ ﻓِﻴ ِﻪ ﹶﻓِﺈﻥﱠ ﺍﻟﻠﱠ َﻪ َﺳﻴُ َﻤﺠ‪‬ﺪُﻩُ ﻓِـﻲ‬
‫ﺠ َﺪ ﺍﻟﱠﻠ ُﻪ ﻓِﻴ ِﻪ‪ِ .‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﺍﻟﱠﻠ ُﻪ ﹶﻗ ‪‬ﺪ َﺗ َﻤ ﱠ‬
‫ﺠ َﺪ ﺍ‪‬ﺑ ُﻦ ﺍ ِﻹ‪‬ﻧﺴَﺎ ِﻥ َﻭَﺗ َﻤ ﱠ‬
‫ﻉ‪» :‬ﭐﻵ ﹶﻥ َﺗ َﻤ ﱠ‬ ‫)ﻳﻬﻮﺫﺍ( ﻗﹶﺎ ﹶﻝ َﻳﺴُﻮ ُ‬
‫ﺫﹶﺍِﺗ ِﻪ َﻭﻳُ َﻤﺠ‪‬ﺪُﻩُ َﺳﺮِﻳﻌﹰﺎ‪) " .‬ﻳﻮﺣﻨﺎ ‪ .(٣١ :١٣‬ﻓﺎﳌﺴﻴﺢ ﻳﺮﻯ ﰲ ﺁﻻﻣﻪ ﻭﻣﻮﺗﻪ ﳎﺪ ﺍﷲ ﻭﳎﺪﻩ‪ ،‬ﻭﺍﻟﻨﺼﺮ ﺍﳌﺒﲔ ﻋﻠﻰ ﺍﺑﻠﻴﺲ‬
‫ﻭﺃﻋﻮﺍﻧﻪ‪ .‬ﰲ ﺍﺳﺘﺸﻬﺎﺩ ﻳﺴﻮﻉ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻭﻟﻜﻦ ﰲ ﺍﻟﻮﺍﻗﻊ ﻫﻮ ﺍﳌﻐﻠﻮﺏ‪ :‬ﻷﻥ ﻣـﻮﺕ ﺍﳌﺴـﻴﺢ‪ ،‬ﰲ‬
‫ﺗﺪﺑﲑ ﺍﷲ‪ ،‬ﻛﺎﻥ ﺍﻟﻀﺤﻴﺔ ﺍﻟﱵ ﻳﻄﻠﺒﻬﺎ ﺍﷲ ﻋﻦ ﺍﻟﺒﺸﺮﻳﺔ ﻟﺘﺤﺮﻳﺮﻫﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ﺇﺑﻠﻴﺲ‪" :‬ﲟﻮﺕ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﺍﻟﻘﻀﺎﺀ ﻋﻠـﻰ‬
‫ﺳﻠﻄﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ" )ﻳﻮﺣﻨﺎ ‪ (١١ :١٦‬ﻫﺬﺍ ﻣﺎ ﺃﻋﻠﻨﻪ ﻳﺴﻮﻉ ﻟﺘﻼﻣﻴﺬﻩ ﰲ ﻭﺩﺍﻋﻪ ﳍﻢ‪.‬‬
‫ﱂ ﻳﺴﺘﺴﻠﻢ ﻳﺴﻮﻉ ﻋﻦ ﻋﺠﺰ ﻭﺿﻌﻒ! ﺑﻞ ﰲ ﺳﺎﻋﺔ ﺍﳋﻴﺎﻧﺔ‪ ،‬ﰲ ﺑﺴﺘﺎﻥ ﺍﻟﺰﻳﺘﻮﻥ‪ ،‬ﻳﺼﺮﻉ ﻋﻠﻰ ﺍﳊﻀﻴﺾ ﻳﻬﻮﺫﺍ‬
‫ﻣﻊ ﺍﳌﺘﺂﻣﺮﻳﻦ‪ ،‬ﺑﻜﻠﻤﺔ‪ .‬ﻭﻳﻘﻮﻝ ﻟﺒﻄﺮﺱ ﺍﻟﺬﻱ ﺣﺎﻭﻝ ﺍﳌﻘﺎﻭﻣﺔ ﻭﻫﻢ ﻳﺴﻤﻌﻮﻥ‪" :‬ﻗﻔﻮﺍ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊـﺪ! ﺍﻟﻜـﺄﺱ ﺍﻟـﺬﻱ‬
‫ﱄ ﺃﻛﺜﺮ ﻣﻦ ﺍﺛﲏ ﻋﺸﺮ ﺟﻴﺸﹰﺎ ﻣﻦ‬
‫ﺃﻋﻄﺎﱐ ﺍﻵﺏ‪ ،‬ﺍﻻ ﺃﺷﺮ‪‬ﺎ؟ ‪....‬ﺃﺗﻈﻦ ﺃﱐ ﻻ ﺃﺳﺘﻄﻴﻊ ﺍﻵﻥ ﺃﻥ ﺃﻃﻠﺐ ﺇﱃ ﺃﰊ ﻓﲑﺳﻞ ﺇ ﹼ‬
‫ﺍﳌﻼﺋﻜﺔ؟‪ .....‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺳﺎﻋﺔ ﺳﻠﻄﺎﻥ ﺍﻟﻈﻠﻤﺔ ﻭﺳﺎﻋﺔ ﺃﻋﻮﺍﻧﻪ"‪ .‬ﺿﺤﻴﺔ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻟﺼﻠﻴﺐ ﻭﺍﺳﺘﺸﻬﺎﺩﻩ‪ ،‬ﺿـﺤﻴﺔ‬
‫ﺏ َﻷﻧ‪‬ـﻲ ﹶﺃﺿَـ ُﻊ‬ ‫ﺤﺒﱡﻨِﻲ ﺍﻵ ُ‬ ‫ﺍﶈﺒﺔ ﻭﺍﻟﺮﺿﻰ ﺍﳌﺘﺒﺎﺩﻝ ﺑﲔ ﺍﷲ ﺍﻵﺏ ﻭﺍﳌﺴﻴﺢ ﺍﺑﻨﻪ‪ ،‬ﻭﺑﲔ ﺍﳌﺴﻴﺢ ﻭﺍﻟﺒﺸﺮﻳﺔ ﺭﻋﻴﺘﻪ‪ِ" :‬ﻟ َﻬﺬﹶﺍ ُﻳ ِ‬
‫ﺿ َﻌﻬَﺎ َﻭﻟِﻲ ُﺳ ﹾﻠﻄﹶﺎ ﹲﻥ ﹶﺃ ﹾﻥ ﺁ ُﺧ ﹶﺬﻫَﺎ‬
‫ﺿ ُﻌﻬَﺎ ﹶﺃﻧَﺎ ِﻣ ‪‬ﻦ ﺫﹶﺍﺗِﻲ‪ .‬ﻟِﻲ ُﺳ ﹾﻠﻄﹶﺎ ﹲﻥ ﹶﺃ ﹾﻥ ﹶﺃ َ‬
‫ﺲ ﹶﺃ َﺣ ‪‬ﺪ َﻳ ﹾﺄ ُﺧ ﹸﺬﻫَﺎ ِﻣﻨ‪‬ﻲ َﺑ ﹾﻞ ﹶﺃ َ‬
‫َﻧ ﹾﻔﺴِﻲ ﻵ ُﺧ ﹶﺬﻫَﺎ ﹶﺃﻳ‪‬ﻀﹰﺎ‪ .‬ﹶﻟ‪‬ﻴ َ‬
‫ﺻﱠﻴﺔﹸ ﹶﻗِﺒ ﹾﻠُﺘﻬَﺎ ِﻣ ‪‬ﻦ ﹶﺃﺑِﻲ" )ﻳﻮ ‪.(١٧ :١٠‬‬ ‫ﹶﺃﻳ‪‬ﻀﹰﺎ‪َ .‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ َﻮ ِ‬
‫ﻇﻦ ﺇﺑﻠﻴﺲ ﻭﺃﻋﻮﺍﻧﻪ ﺃﻬﻧﻢ ﻗﻀﻮﺍ ﻋﻠﻰ ﺍﳌﺴﻴﺢ ﺑﺼﻠﺒﻪ ﻭﻗﺘﻠﻪ؛ ﻭﻟﻜﻨﻪ ﻛﺎﻥ ﺍﺳﺘﺸﻬﺎﺩﺍﹰ‪ ،‬ﻭﺿـﺤﻴﺔ ﻋـﻦ ﺍﻟﺒﺸـﺮﻳﺔ‬
‫ﻟﺘﺤﺮﻳﺮﻫﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ﺇﺑﻠﻴﺲ‪" :‬ﳏﺎ ﺍﻟﺼﻚ ﺍﳌﻜﺘﻮﺏ ﻋﻠﻴﻨﺎ ﺍﻟﺬﻱ ﻛﺎﻥ ﺿﺪﻧﺎ ﺑﺄﺣﻜﺎﻣﻪ‪ ،‬ﻭﺃﺯﺍﻟﻪ ﻣﺴـﻤ‪‬ﺮﹰﺍ ﺇﻳـﺎﻩ ﻋﻠـﻰ‬
‫ﺍﻟﺼﻠﻴﺐ‪.‬‬

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‫ﻭﺟﺮ‪‬ﺩ ﺍﻟﺮﺋﺎﺳﺎﺕ ﻭﺍﻟﺴﻼﻃﲔ ﻭﺷﻬﺮﻫﻢ ﺇﺫ ﺳﻴ‪‬ﺮﻫﻢ ﰲ ﻣﻮﻛﺒﻪ ﺍﻟﻈﺎﻓﺮ" )ﻛﻮﻟﺴﻲ ‪.(١٤ :٢‬‬
‫ﻼ ﺑﺎﺠﻤﻟﺪ ﻭﺍﻟﻜﺮﺍﻣﺔ ﻟﻜﻮﻧﻪ ﻗﺪ ﻗﺎﺳﻰ ﺃﱂ ﺍﳌﻮﺕ‪ ،‬ﺣﱴ ﻳﻜـﻮﻥ‬
‫ﻭﺑﺴﺒﺐ ﺍﺳﺘﺸﻬﺎﺩﻩ ﻭﺿﺤﻴﺘﻪ "ﻧﺮﻯ ﻳﺴﻮﻉ ﻣﻜﻠ ﹰ‬
‫ﺍﳌﻮﺕ ﺍﻟﺬﻱ ﻗﺎﺳﺎﻩ ﻣﻔﻴﺪﹰﺍ ﻟﻜﻞ ﺃﺣﺪ ﺑﻨﻌﻤﺔ ﺍﷲ" )ﻋﱪ ‪.(٩ :٢‬‬
‫ﺻﺎﺭﻉ ﻳﺴﻮﻉ‪ ،‬ﺑﺪﻝ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﺍﻟﱵ ﻛﺎﻥ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻬﺎ ﺇﺑﻠﻴﺲ‪ ،‬ﺻﺮﺍﻋﻬﺎ ﺍﻷﻛـﱪ ﻣـﻊ ﺇﺑﻠـﻴﺲ ﻭﻣﻼﺋﻜﺘـﻪ‬
‫ﻼ ِﻃﲔِ‪َ ،‬ﻣ َﻊ ﻭُ ﹶﻻ ِﺓ ﺍﹾﻟﻌَﺎﹶﻟﻢِ‪َ ،‬ﻋﻠﹶﻰ ﹸﻇ ﹾﻠﻤَـ ِﺔ ﻫَـﺬﹶﺍ‬ ‫ﺴﹶ‬‫ﺤﻢٍ‪َ ،‬ﺑ ﹾﻞ َﻣ َﻊ ﺍﻟ ﱡﺮ َﺅﺳَﺎﺀِ‪َ ،‬ﻣ َﻊ ﺍﻟ ﱠ‬
‫ﺖ َﻣ َﻊ َﺩ ٍﻡ َﻭﹶﻟ ‪‬‬
‫ﺴ ‪‬‬‫ﻭﺟﻨﻮﺩﻩ‪" :‬ﹶﻓِﺈﻥﱠ ُﻣﺼَﺎ َﺭ َﻋَﺘﻨَﺎ ﹶﻟ‪‬ﻴ َ‬
‫ﷲ ﺍﹾﻟﻜﹶﺎ ِﻣ ﹶﻞ ِﻟ ﹶﻜ ‪‬ﻲ َﺗ ﹾﻘ ِﺪﺭُﻭﺍ ﹶﺃ ﹾﻥ ﺗُﻘﹶـﺎ ِﻭﻣُﻮﺍ‬
‫ﺡﺍ ِ‬
‫ﻼَ‬
‫ﻚ ﺍ ‪‬ﺣ ِﻤﻠﹸﻮﺍ ِﺳ ﹶ‬
‫ﺕ‪ِ .‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ِﻞ ﹶﺫِﻟ َ‬ ‫ﺴﻤَﺎ ِﻭﻳﱠﺎ ِ‬
‫ﺸ ‪‬ﺮ ﺍﻟﺮﱡﻭ ِﺣﱠﻴ ِﺔ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺍﻟ ﱠﺪ ‪‬ﻫﺮِ‪َ ،‬ﻣ َﻊ ﹶﺃ ‪‬ﺟﻨَﺎ ِﺩ ﺍﻟ ﱠ‬
‫ﺸﺮ‪‬ﻳﺮِ‪َ ،‬ﻭَﺑ ‪‬ﻌ َﺪ ﹶﺃ ﹾﻥ ُﺗَﺘﻤ‪‬ﻤُﻮﺍ ﹸﻛ ﱠﻞ َﺷ ‪‬ﻲ ٍﺀ ﹶﺃ ﹾﻥ َﺗﹾﺜﺒُﺘُﻮﺍ‪) " .‬ﺃﻓﺴﺲ ‪ .(١٢ :٦‬ﻓﺎﺳﺘﺴﻠﻢ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻟﻶﻻﻡ ﻭﺍﳌﻮﺕ‪،‬‬ ‫ﻓِﻲ ﺍﹾﻟَﻴ ‪‬ﻮ ِﻡ ﺍﻟ ‪‬‬
‫ﺤ ﹾﻜ ُﻢ ِﺇﻟﹶﻰ َﺟﻤِﻴـ ِﻊ‬
‫ﺨ ِﻄﱠﻴ ٍﺔ ﻭَﺍ ِﺣ َﺪ ٍﺓ ﺻَﺎ َﺭ ﺍﹾﻟ ُ‬
‫ﺣﱴ ﺑﺎﺳﺘﺸﻬﺎﺩﻩ ﻳﺼﺮﻉ ﻬﻧﺎﺋﻴﹰﺎ ﺇﺑﻠﻴﺲ ﻭﳛﺮﺭ ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺳﻠﻄﺎﻧﻪ‪" :‬ﹶﻓﺈِﺫﹰﺍ ﹶﻛﻤَﺎ ِﺑ َ‬
‫ﺼَﻴ ِﺔ ﺍ ِﻹ‪‬ﻧﺴَـﺎ ِﻥ ﺍﹾﻟﻮَﺍﺣِـ ِﺪ‬‫ﺤﻴَﺎ ِﺓ‪َ .‬ﻷﻧﱠ ُﻪ ﹶﻛﻤَﺎ ِﺑ َﻤ ‪‬ﻌ ِ‬
‫ﺱ ِﻟَﺘ‪‬ﺒﺮِﻳ ِﺮ ﺍﹾﻟ َ‬
‫ﺕ ﺍﹾﻟ ِﻬَﺒﺔﹸ ِﺇﻟﹶﻰ َﺟﻤِﻴ ِﻊ ﺍﻟﻨﱠﺎ ِ‬
‫ﺱ ﻟِﻠ ﱠﺪ‪‬ﻳﻨُﻮَﻧ ِﺔ َﻫ ﹶﻜﺬﹶﺍ ِﺑِﺒ ﱟﺮ ﻭَﺍ ِﺣ ٍﺪ ﺻَﺎ َﺭ ِ‬
‫ﺍﻟﻨﱠﺎ ِ‬
‫)ﺁﺩﻡ( ﺟُ ِﻌ ﹶﻞ ﺍﹾﻟ ﹶﻜِﺜﲑُﻭ ﹶﻥ ُﺧﻄﹶﺎ ﹰﺓ َﻫ ﹶﻜﺬﹶﺍ ﹶﺃﻳ‪‬ﻀﹰﺎ ِﺑِﺈﻃﹶﺎ َﻋ ِﺔ ﺍﹾﻟﻮَﺍ ِﺣ ِﺪ )ﺍﳌﺴﻴﺢ( َﺳﻴُ ‪‬‬
‫ﺠ َﻌﻞﹸ ﺍﹾﻟ ﹶﻜِﺜﲑُﻭ ﹶﻥ ﹶﺃ‪‬ﺑﺮَﺍﺭﹰﺍ‪) ".‬ﺭﻭ ‪.(١٩ -١٨ :٥‬‬
‫ﻭﻫﻜﺬﺍ "ﻓﻘﺪ ﺑﺮﻫﻦ ﺍﷲ ﻋﻦ ﳏﺒﺘﻪ ﻟﻨﺎ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻗﺪ ﻣﺎﺕ ﻋﻨﺎ ﻭﳓﻦ ﺑﻌﺪ ﺧﻄﺄﺓ‪ .‬ﻓﻜـﻢ ﺑـﺎﻷﺣﺮﻯ ﻭﳓـﻦ‬
‫ﻣﺼﺎﳊﻮﻩ ﳔﻠﺺ ﲝﻴﺎﺗﻪ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﺤﺴﺐ ﻓﺈﻧﺎ ﺃﻳﻀﹰﺎ ﻧﻔﺘﺨﺮ ﺑﺎﷲ ﺑﺮﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺑﻪ ﻧﻠﻨﺎ ﺑﻪ ﺍﻵﻥ ﺍﳌﺼﺎﳊﺔ"‬
‫)ﺭﻭ ‪ .(١٠ :٥‬ﻣﺼﺎﳊﺔ ﻋﺎﻣﺔ ﺷﺎﻣﻠﺔ ﺣﺮﺭﺕ ﺍﳋﻠﻴﻘﺔ ﻛﻠﻬﺎ ﻣﻦ ﺳﻴﻄﺮﺓ ﺇﺑﻠﻴﺲ‪َ " :‬ﻷﻧﱠ ُﻪ ﻓِﻴ ِﻪ )ﺍﳌﺴﻴﺢ( ُﺳﺮﱠ )ﺍﷲ( ﺃ ﹾﻥ َﻳﺤِـ ﱠﻞ‬
‫ﺽ ﺃ ‪‬ﻡ ﻣَﺎ ﻓِـﻲ‬
‫ﺻﻠِﻴِﺒﻪِ‪ِ ،‬ﺑﻮَﺍ ِﺳ ﹶﻄِﺘﻪِ‪َ ،‬ﺳﻮَﺍ ٌﺀ ﻛﹶﺎ ﹶﻥ ﻣَﺎ َﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺼ ﹾﻠ َﺢ ِﺑ َﺪ ِﻡ َ‬
‫ﻼ ﺍﻟ ﱡ‬
‫ﺴﻪِ‪ ،‬ﻋَﺎ ِﻣ ﹰ‬
‫ﹸﻛﻞﱡ ﺍﹾﻟ ِﻤ ﹾﻞﺀِ‪َ ،‬ﻭﹶﺃ ﹾﻥ ُﻳﺼَﺎِﻟ َﺢ ِﺑ ِﻪ ﺍﹾﻟ ﹸﻜ ﱠﻞ ِﻟَﻨ ﹾﻔ ِ‬
‫ﺕ" )ﻛﻮﻟﺴﻲ ‪.(١٩ :١‬‬ ‫ﺴﻤَﺎﻭَﺍ ِ‬ ‫ﺍﻟ ﱠ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﺿﺤﺎﻳﺎ ﺍﳊﻴﻮﺍﻧﺎﺕ ﰲ ﻫﻴﻜﻞ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺿﺤﺎﻳﺎ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻋﻠﻰ ﺟﺒﻞ ﻋﺮﻓـﺎﺕ ﻗـﺮﺏ‬
‫ﻣﻜﺔ‪ ،‬ﺗﻘﺮﺏ ﺇﱃ ﺍﷲ‪ ،‬ﻓﻜﻢ ﺑﺎﻷﺣﺮﻯ ﺿﺤﻴﺔ ﺍﳌﺴﻴﺢ ﻛﻠﻤﺔ ﺍﷲ ﻭﺭﻭﺡ ﺍﷲ ﺗﻘﺮﺏ ﺍﷲ ﺇﻟﻴﻨﺎ ﻭﺗﻘﺮﺑﻨﺎ ﺇﱃ ﺍﷲ؟ "ﻫﺬﺍ ﻫـﻮ‬
‫ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻣﻜﺘﻮﻣﹰﺎ ﻣﻨﺬ ﺍﻟﺪﻫﻮﺭ ﻭﺍﻷﺟﻴﺎﻝ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻋﻠﻨﻪ ﺍﷲ ﻟﻘﺪﻳﺴﻪ ﰲ ﺍﻹﳒﻴﻞ"‬

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‫)ﻛﻮﻟﺴﻲ ‪ .(٢٦ :١‬ﻓﻘﺪ ﻗﺎﻝ ﺍﳌﺴﻴﺢ ﻗﺒﻞ ﺿﺤﻴﺘﻪ‪" :‬ﻫﺬﺍ ﻫﻮ ﺩﻣﻲ‪ ،‬ﻟﻠﻌﻬﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﻳﻬﺮﺍﻕ ﻋﻨﻜﻢ ﻭﻋﻦ ﺍﻟﻜﺜﲑﻳﻦ ﳌﻐﻔﺮﺓ‬
‫ﺍﳋﻄﺎﻳﺎ"‪.‬‬
‫* * *‬
‫ﻗﺒﻞ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﺇﺑﻠﻴﺲ ﻭﻣﻼﺋﻜﺘﻪ ﺳﻼﻃﲔ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻓﻜﺎﻧﺖ ﺭﺳﺎﻟﺔ ﺍﳌﺴﻴﺢ ﺻﺮﺍﻋﹰﺎ ﻭﺍﺳﺘﺸﻬﺎﺩﹰﺍ ﻟﺘﺤﺮﻳـﺮ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻣﻦ ﺳﻠﻄﺎﻥ ﺇﺑﻠﻴﺲ‪.‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳُﻈﻬﺮ ﳏﻤﺪﹰﺍ ﻣﺜﻞ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﰲ ﺧﻮﻑ ﻭﺣﺬﺭ ﻣﻦ ﺳﻠﻄﺎﻥ ﺇﺑﻠﻴﺲ ﻋﻠﻴﻬﻢ‪ .‬ﻓﻜﺎﻥ‬
‫ﳏﻤﺪ ﻳﺼﻠﻲ‪ ،‬ﻭ َﻋﻠﱠ َﻢ ﺃﻣﺘﻪ ﺃﻥ ﺗﺼﻠﻲ ﻗﺒﻞ ﻛﻞ ﻋﻤﻞ ﻭﻛﻞ ﺻﻼﺓ ﻭﻛﻞ ﻗﺮﺍﺀﺓ ﻟﻠﻘﺮﺁﻥ‪" :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ"‪:‬‬
‫ﺍﺳﺘﻌﺎﺫﺓ ﺩﺍﺋﻤﺔ ﻻﺗﻘﺎﺀ ﺷﺮﻩ‪ .‬ﻭﺍﻹﳒﻴﻞ ﺍﳌﻘﺪﺱ ﻳُﻈﻬﺮ ﺍﳌﺴﻴﺢ ﺳﻠﻄﺎﻥ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﺍﻟﺸﻴﺎﻃﲔ ﻳﺮﺟﻔﻮﻥ ﻣﻨﻪ ﻫﻠﻌﺎﹰ‪ ،‬ﻭﳜﺮﻭﻥ ﻟﻪ‬
‫ﺳﺎﺟﺪﻳﻦ‪ .‬ﻭﻛﺎﻥ ﻣﻮﺕ ﺍﳌﺴﻴﺢ ﺍﻟﻀﺮﺑﺔ ﺍﻟﻘﺎﺿﻴﺔ ﻋﻠﻰ ﺳﻴﻄﺮﺓ ﺇﺑﻠﻴﺲ ﻭﺟﻨﻮﺩﻩ ﻋﻠﻰ ﺍﻟﻌﺎﱂ )ﻳﻮﺣﻨﺎ ‪.(١١ :١٦‬‬
‫ﻛﺎﻥ ﺇﺑﻠﻴﺲ "ﺳﻠﻄﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ" )ﻳﻮ ‪ ،٣١ :١٢‬ﻣﱴ ‪ (٢٩ :١٢‬ﻭ"ﺇﻟﻪ ﻫﺬﺍ ﺍﻟﺪﻫﺮ" )‪ ٢‬ﻛﻮ ‪(٤ :٤‬‬
‫ﳜﺸﺎﻩ ﺍﻟﻨﺎﺱ ﺃﲨﻌﻮﻥ‪ ،‬ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﻮﻥ‪ .‬ﻭﻛﺎﻥ ﳏﻤﺪ ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﺩﺍﺋﻤﹰﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ﺇﺑﻠﻴﺲ ﻭﻳﻘﻮﻝ‪" :‬ﺭﺏ ﺃﻋـﻮﺫ‬
‫ﺑﻚ ﻣﻦ ﳘﺰﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻋﻮﺫ ﺑﻚ ﺭﺏ ﺍﻥ ﳛﻀﺮﻭﻥ"‪ .‬ﻭﺍﳌﺴﻴﺢ ﻭﺣﺪﻩ ﻇﻬﺮ ﺳﻠﻄﺎﻧﹰﺎ ﻋﻠﻰ "ﺳﻠﻄﺎﻥ ﻫﺬﺍ ﺍﻟﻌﺎﱂ" ﻭﺇﳍﹰﺎ‬
‫ﻋﻠﻰ "ﺇﻟﻪ ﻫﺬﺍ ﺍﻟﺪﻫﺮ"‪.‬‬
‫ﻳﻈﻬﺮ ﻟﻨﺎ ﺍﻹﳒﻴﻞ ﻫﺬﺍ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺣﻴﺎﺓ ﺍﳌﺴﻴﺢ ﻭﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﺣﻴﺚ ﻳﺘﺠﻠﻰ ﺍﳌﺴﻴﺢ ﺳﻠﻄﺎﻥ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﻭﻳﻘﻀﻲ ﻋﻠﻰ ﺇﺑﻠﻴﺲ ﻭﻣﻼﺋﻜﺘﻪ ﺍﻟﻘﻀﺎﺀ ﺍﻷﺑﺪﻱ‪:‬‬
‫"ﻭﻣﱴ ﺟﺎﺀ ﺍﺑﻦ ﺍﻟﺒﺸﺮ ﲟﺠﺪﻩ ﻭﲨﻴﻊ ﺍﳌﻼﺋﻜﺔ ﻣﻌﻪ‪ ،‬ﺣﻴﻨﺌﺬ ﳚﻠﺲ ﻋﻠﻰ ﻋﺮﺵ ﳎﺪﻩ ﻭﲢﺸﺮ ﻟﺪﻳﻪ ﲨﻴﻊ‬
‫ﺍﻷﻣﻢ‪ .‬ﺣﻴﻨﺌﺬ ﻳﻘﻮﻝ ﺍﳌﻠﻚ ﻟﻠﺬﻳﻦ ﻋﻦ ﻳﺴﺎﺭﻩ‪ :‬ﺍﺫﻫﺒﻮﺍ ﻋﲏ ﻳﺎ ﻣﻼﻋﲔ ﺇﱃ ﺍﻟﻨﺎﺭ ﺍﻷﺑﺪﻳﺔ ﺍﻟﱵ ﺃﻋﺪﺕ ﻹﺑﻠﻴﺲ ﻭﻣﻼﺋﻜﺘﻪ‪...‬‬
‫ﻓﻴﺬﻫﺐ ﻫﺆﻻﺀ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺑﺪﻱ"‪ .‬ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﻟﻪ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻰ ﺇﺑﻠﻴﺲ ﻭﺍﻟﺸﻴﺎﻃﲔ‪.‬‬

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‫ﻳﺘﻠﺨﺺ ﻣﻮﻗﻒ ﳏﻤﺪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻧﱯ ﻭﺭﺳﻮﻝ ﳜﺸﻰ ﺇﺑﻠﻴﺲ‪،‬‬

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‫ﻭﻳﺴﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺣﻀﻮﺭ ﺍﻟﺸﻴﺎﻃﲔ ﰲ ﻛﻞ ﺳﺎﳓﺔ )ﻣﺆﻣﻨﻮﻥ ‪ (٦٨‬ﺣﱴ ﰲ ﻧـﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻭﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ "ﻭﺇﺫﺍ ﻗﺮﺃﺕ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ" )ﳓﻞ ‪.(٩٨‬‬
‫ﻭﻳﺘﻠﺨﺺ ﻣﻮﻗﻒ ﺍﳌﺴﻴﺢ ﻣﻦ ﺇﺑﻠﻴﺲ ﻭﺟﻨﻮﺩﻩ ﺃﻥ ﻟﻪ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﰲ ﺍﻵﺧـﺮﺓ‪ .‬ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻳﺴﺘﺨﺬﻭﻥ ﺃﻣﺎﻣﻪ ﻭﻳﺘﻮﺳﻠﻮﻥ ﺇﻟﻴﻪ‪" :‬ﺃﺳﺘﺤﻠﻔﻚ ﺑﺎﷲ ﺃﻻ ﺗﻌﺬﺑﻨﺎ" )ﻣﺮﻗﺲ ‪ (٥‬ﻓﺈﺑﻠﻴﺲ ﻳﻬﺮﺏ ﻣﻨﻪ ﻭﻣﻼﺋﻜـﺔ ﺍﷲ ﲣﺪﻣـﻪ‬
‫)ﻣﱴ ‪ .(١٠ :٢‬ﻭﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻫﻮ ﻣﻠﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻳﻘﻀﻲ ﻋﻠﻴﻬﻢ ﺍﻟﻘﻀﺎﺀ ﺍﻷﺑﺪﻱ ﻣﻊ ﺃﻭﻟﻴﺎﺋﻬﻢ‪" :‬ﺍﺫﻫﺒﻮﺍ ﻋـﲏ ﻳـﺎ‬
‫ﻣﻼﻋﲔ‪ ،‬ﺇﱃ ﺍﻟﻨﺎﺭ ﺍﻷﺑﺪﻳﺔ ﺍﻟﱵ ﺃﻋﺪﺕ ﻹﺑﻠﻴﺲ ﻭﻣﻼﺋﻜﺘﻪ"‪....‬‬
‫ﻋﺒﺪ ﳜﺎﻓﻬﻢ! ﻭﺳﻴﺪ ﳜﻴﻔﻬﻢ!‬

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