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ﻋﻨﺪﻣﺎ ﺗﻘﺎ Pﻛﻠﻤﺔ ﻟﻌﺪ Pﺗﺘﺒﺎ? 1ﻟﻰ ﻷ>ﻫﺎ ﻟﻤﻌﺎﻧﻰ ﻧﻔﺴﻬﺎ ،ﻫﺬ gﻟﻤﻌﺎﻧﻲ ﻋﻤﻮﻣﺎ ﻣﻘﺒﻮﻟﺔ ﻟﺪ fﻏﻠﺐ
ﻟﻨﺎ .Tﻫﺬ gﻟﺨﺎﺻﻴﺔ ﺗﺸﻤﻞ ﻟﺠﻤﻴﻊ ﺑﺪ ﺳﺘﺜﻨﺎ ،Fﻓﺒﺎﻟﺮﻏﻢ ﻣﻦ ﻟﻔﻮ cﻟﻤﻮﺟﻮ b1ﺑﻴﻦ ﻟﺒﺸﺮ ﻓﻲ ﻟﻠﻐﺔ
ﻟﺪﻳﻦ ﻟﻌﺮ cﻓﻬﻢ ﻳﻬﺪﻓﻮ ?ﻟﻰ ﺟﻌﻞ ﻟﺤﻖ ﻫﻮ ﻟﺬ jﻳﻌﻠﻮ ﻓﻮ cﻟﻘﻮ bﻟﻌﻴﺶ ﻓﻲ ﻋﺎﻟﻢ ﻳﻤﻠﺆ gﻟﻌﺪ.P
ﻋﻠﻰ ﻹﻧﺴﺎ ﻳﻘ ّﺪ ﻣﺒﺎ l1ﻟﻌﺪ FJ? Pﻟﻌﻮﻣﻞ ﻟﺘﻲ ﺗﺒﻌﺪ gﻋﻨﻪ ،ﻋﻠﻴﻪ ﻳﻘﺪ ﻫﺬ gﻟﻤﺒﺎ l1ﺣﺘﻰ ?
ﺗﺼﺎ1ﻣﺖ ﻣﻊ ﻣﺼﺎﻟﺤﻪ ﻟﺸﺨﺼﻴﺔ .ﻣﻦ ﺟﻞ ﺗﺤﻘﻴﻖ ﻋﺪﻟﺔ ﺣﻘﻴﻘﻴﺔ ﻋﻠﻰ ﺟﻪ ﻷ mﻳﺠﺐ ﺗﻨﺘﺸﺮ ﻷﺧﻼc
ﻟﺘﻲ ﺗﺪﻓﻊ ﻹﻧﺴﺎ ?ﻟﻰ ﺗﺮ oﻣﻨﺎﻓﻌﻪ ﻟﺨﺎﺻﺔ ﻓﻲ ﺳﺒﻴﻞ ﻫﺬ ﻟﻤﺒﺪ?.
ﻫﺬ gﻷﺧﻼ cﻫﻲ ﻷﺧﻼ cﻟﺘﻲ ﻋﻠﻤﻨﺎ ?ﻳﺎّﻫﺎ ﷲ ﺗﻌﺎﻟﻰ ﻣﺮﻧﺎ ﺑﻬﺎ ﻟﻘﺮ Oﻟﻜﺮﻳﻢ> .ﻟﻚ ﻫﺬg
ﻟﺤﻖ ﻟﺨﻴﺮ ،ﺧﻼc jﻋﺘﺒﺎ ﻟﻠﻔﻮ cﻟﻤﺨﺘﻠﻔﺔ? ،ﻧﻬﺎ ﺗﺪﻋﻮ ?ﻟﻰ ﻟﻮﻗﻮ Sﻓﻘﻂ ?ﻟﻰ ﺟﺎﻧﺐ ّ ﻷﺧﻼ cﻻ ﺗﻘﻴﻢ ّ
jﻣﻘﺎﺑﻞ .ﻓﻲ ﺳﻮ bﻟﻨﺴﺎ Fﻳﺄﻣﺮﻧﺎ ﷲ ﺗﻌﺎﻟﻰ ﻧﺴﻠﻚ ﻃﺮﻳﻖ ﻟﻌﺪ Pﺣﺘﻰ ? ّ ﻧﺘﻈﺎ ﺗﺄﻣﺮ ﺑﺎﻟﻌﺪ Pﺑﺪ
ﻛﺎ >ﻟﻚ ﺿ ّﺪ ﻧﻔﺴﻨﺎ:
ْ َ ْ َ ُ
ُﺴﻜ ْﻢ ِ ﻟ َﻮﻟِ َﺪﻳْ ِﻦ َﻷﻗ َﺮﺑ َ
ِﻴﻦ ? ِْ َ َ َ ّ
ِﺴ ِﻂ ُﺷ َﻬ َﺪِ Fﷲ َﻟ ْﻮ َﻋﻠﻰ ﻧﻔ ِ ْ
ِﻴﻦ ﺑِﺎﻟﻘ ْ َ ُ ﴿ ﻳَﺎ َﻳﱡ َﻬﺎ ﻟﱠﺬ َ
ِﻳﻦ َ Oﻣﻨُﻮْ ﻛﻮﻧُﻮْ ﻗ ﱠﻮﻣ َ
ﱠ ﱡ
ِ ﷲ َﻛ َ
ﺎ َ َ
ﻼ ﺗَﺘﱠﺒِ ُﻌﻮْ ﻟْ َﻬ َﻮ fﺗَ ْﻌ ِﺪﻟُﻮْ َ? ِْ ﺗَ ْﻠ ُﻮْ ْ ﺗُ ْﻌﺮ ُ
ِﺿﻮْ َﻓﺈ ﱠ َ
َﻴﺮ ﻓَﺎﷲ ْﻟَﻰ ﺑِﻬ َ
ِﻤﺎ َﻓ َ ﻳَ ُﻜ ْﻦ َﻏﻨِﻴָדﺎ َ ْ َﻓﻘ ً
ِﻴﺮ ﴾ ] ﻟﻨﺴﺎ[ ١٣٥ - F ﻮ َﺧﺒ ً ﺑ َِﻤﺎ ﺗَ ْﻌ َﻤ ُﻠ َ
ﻣﺜﻠﻤﺎ ﺟﺎ Fﻓﻲ ﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ ،ﻓﺎﻟﻌﺪﻟﺔ ﻟﺤﻘﻴﻘﻴﺔ ﻫﻲ ﻟﺘﻲ ﺗﺸﻤﻞ ﺟﻤﻴﻊ ﻟﻨﺎ j 1 Tﻋﺘﺒﺎ(
ﻓﻮ ،cﻋﺪﻟﺔ ﺗﻨﺸﺪ ﺿﺎ ﷲ ﺗﻌﺎﻟﻰ ﺗﺨﺸﻰ ﻏﻀﺒﻪ.
ﻟﺤﻖ ﻟﻤﻮﺟﻮ b1ﻓﻲ ﻟﻘﺮ Oﻟﻜﺮﻳﻢ. ﻟﻐﺎﻳﺔ ﻣﻦ ﻟﻜﺘﺎ ﻟﺬ jﺑﻴﻦ ﻳﺪﻳﻜﻢ ﻫﻮ ﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻌﺪﻟﺔ ّ
ﺣﻮ Pﻟﻜﺎﺗﺐ
ﻟﺪ ﻋﺪﻧﺎ ﻗﻄﺎ ﻋﺎ ،١٩٥٦ﻫﻮ ﻳﺴﺘﻌﻤﻞ ﻻﺳﻢ ﻟﻤﺴﺘﻌﺎ ﻫﺎ ﻳﺤﻴﻰ.
ﻣﻨﺬ ﻟﺜﻤﺎﻧﻴﺎ( ﻣﻦ ﻟﻘﺮ ﻟﻤﺎﺿﻲ ﻛﺘﺐ ﻋﺪ ً1ﻛﺒﻴﺮً ﻣﻦ ﻟﻤﺆﻟﻔﺎ( ﻓﻲ ﻣﻮﺿﻴﻎ
ﻣﺨﺘﻠﻔﺔ? ،ﻳﻤﺎﻧﻴﺔ ﻋﻠﻤﻴﺔ ﺳﻴﺎﺳﻴﺔ? ،ﻻ ﺟﺎﻧﺐ >ﻟﻚ ﻳﻮﺟﺪ ﻟﻠﻜﺎﺗﺐ ﻣﺆﻟﻔﺎ( ﻓﻲ ﻏﺎﻳﺔ
ﻷﻫﻤﻴﺔ ﺗﻜﺸﻒ Jﻳﻒ ﺗﺒﺎ Hﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ،ﺗﻔﻨﺪ 1ﻋﺎFﺗﻬﻢ ،ﺗﻔﻀﺢ ﻟﺼﻼ(
ﻟﺨﻔﻴﺔ ،ﺑﻴﻦ ﻟﺪﻳﻨﻴﺔ ﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ( ﻟﺪّﻣﻮﻳﺔ.
ﻫﺪ Sﻟﻤﺆﻟﻒ ﻟﺮﺋﻴﺴﻲ ﻣﻦ Fﻋﻤﺎﻟﻪ ﻫﻮ ?ﻳﺼﺎ Pﻧﻮ ﻟﻘﺮ Oﻟﻜﺮﻳﻢ ?ﻟﻰ
ّ
ﻟﺘﻔﻜﺮ ﻓﻲ ﻗﻀﺎﻳﺎ ?ﻳﻤﺎﻧﻴﺔ ﺳﺎﺳﻴﺔ ﺷﺘﻰ ﺑﻘﺎ Hﻟﻌﺎﻟﻢ1 ،ﻓﻊ ﻟﻨﺎ Tﺑﺬﻟﻚ ?ﻟﻰ ﻟﺘﻔﻜﻴﺮ
ﻣﺜﻞ ﺟﻮ 1ﷲ ﺗﻌﺎﻟﻰ ﺣﺪﻧﻴﺘﻪ ،ﻟﻴﻮ ﻵﺧﺮ ،ﻛﺬﻟﻚ ﻛﺸﻒ ﻷﺳﺲ ﻟﻤﺘﻬﺎﻧﺔ
ﻟﻨﻈﻢ ﻟﺠﺎﺣﺪﻳﻦ ﺳﻠﻮﻛﻴﺎﺗﻬﻢ ﻟﻤﻨﺤﺮﻓﺔ? .ﻟﻰ ﺣ ّﺪ ﻵ ﺗﺮﺟﻢ ﻟﻠﻜﺎﺗﺐ ﻧﺤﻮ ٢٥٠ﻣﺆﻟﻔﺎً ?ﻟﻰ ٥٧ﻟﻐﺔ ﻣﺨﺘﻠﻔﺔ ،ﻫﻲ ﺗﺤﻀﻰ
ﻟﻘﺮ .Fﺑﺈ> ﷲ ﺗﻌﺎﻟﻰ ﺳﻮ Sﺗﻜﻮ ﻛﻠﻴﺎ( ﻫﺎ ﻳﺤﻴﻰ ﺧﻼ Pﻟﻘﺮ ﻟﻮﺣﺪ ﺑﺎﻫﺘﻤﺎ ﺑﺎﻟﻎ ﻣﻦ ﻗﺒﻞ ﺷﺮﻳﺤﺔ ﺳﻌﺔ ﻣﻦ ّ
ﻟﻌﺸﺮﻳﻦ ،ﺳﻴﻠﺔ ﻟﻠﺒﻠﻮ eﺑﺎﻹﻧﺴﺎ ﻓﻲ ﺷﺘﻰ ﻧﺤﺎ Fﻟﻌﺎﻟﻢ ?ﻟﻰ ﻣﺮﺗﺐ ﻟﺴﻜﻴﻨﺔ ﻟﺴﻼ ﻟﺼﺪ cﻟﻌﺪ Pﻟﺠﻤﺎ Pﻟﺴﻌﺎb1
ﻟﺘﻲ ﺟﺎ Fﻟﺘﻌﺮﻳﻒ ﺑﻬﺎ ﻓﻲ ﻟﻘﺮ Oﻟﻜﺮﻳﻢ.
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻟﻤﻨﺤﺮﻓﺔ ﻷﺧﺮ. ﻟ ّﺪﻓﺎ 3ﻋﻦ ﻟﻔﻠﺴﻔﺎ /ﻟﻤﺎ*ﻳﺔ ﻵ ,ﻹﻟﺤﺎ*ﻳﺔ ﻷﻓﻜﺎ ُ
>= ﺣﺪ; ﻧﺎﻓﺢ ﻣﻨﺎﻓﺢ ﻋﻦ ﺗﻠﻚ ﻟﻨﻈﺮﻳﺎ /ﺑﻌﺪ ﻣﻄﺎﻟﻌﺔ ﻫﺬ 5ﻟﻤﺆﻟﻔﺎ /ﻓﻠﻦ
ﺗﻢ *ﺣﻀﻪ >ﺑﻄﺎﻟﻪ .ﻻ ﺷﻚ ﻟﻌﻠﻤﻲ ﻗﺪ ّ
ّ ﻟﺴﻨﺪ
ﻷ ّ ﻳﻜﻮ =ﻟﻚ ﺳﻮ ﻋﻦ ﻋﻨﺎ ٍ* ﻋﺎﻃﻔﻲ ّ
ﺣﺠﺠﻪ ﻟ ّﺪﻣﻐﺔ .ﻟﻜﺎﺗﺐ ﻻ ﻳﺴﻌﻰ ُ ﻟﻘﺮ ﺣﻜﻤﺔ ﻫﺬ 5ﻟﺨﺼﺎﺋﺺ ﻧﺎﺑﻌﺔ ﻣﻦ ﻗﻮK
ﻣﻦ ,ﻋﻤﻠﻪ ﻫﺬ >ﻟﻰ ﻧﻴﻞ ﻟﻤﺪﻳﺢ ﻟﺜﻨﺎ> ,ﻧﻤﺎ ﻫﺪﻓﻪ ﻏﺎﻳﺘﻪ ﻫﺪﻳﺔ ﻟﻨﺎ Qﻟﺴﻴﺮ ﺑﻬﻢ
Uﺑﺢ ﻣﻜﺴﺐ ﻣﺎ ّ*.U ﻫﻤﻪ ﺗﺤﺼﻴﻞ ّ ﻟﻴﺲ ّﻓﻲ ﻃﺮﻳﻖ ﻹﻳﻤﺎ ،ﻛﻤﺎ ّ
ﻋﻠﻰ ﺿﻮ ,ﻫﺬ 5ﻟﺤﻘﺎﺋﻖ ،ﻓﺈ ﻟﺬﻳﻦ ﻳﺴﺎﻫﻤﻮ ﻓﻲ ﻧﺸﺮ ﻫﺬ 5ﻟﻜﺘﺐ ﻳﺤﺜﻮ
ﻟﻨﺎ Qﻋﻠﻰ ﻗﺮ,ﺗﻬﺎ ﻟﺘﻜﻮ ﺳﻴﻠﺔ ﻟﻬﺪﻳﺘﻬﻢ ﻫﻢ ﻓﻲ ﻟﺤﻘﻴﻘﺔ ﻳﻘﺪﻣﻮ ﺧﺪﻣﺔ ﻟﻠﺪﻳﻦ
ﻻ ﺗﻘ ّﺪ ﺑﺜﻤﻦ.
ﻓﺈ ﻟﻌﻤﻞ ﻋﻠﻰ ﻧﺸﺮ ﻟﻜﺘﺐ ﻟﺘﻲ ﺛﺒﺖ ﺑﺎﻟﺘﺠﺮﻳﺔ ﻧﻬﺎ ﺗﺸﻮ] ﻋﻠﻰ ﻫﺬ ﻷﺳﺎّ ،Q
ﺗﺄﺛﻴﺮ
ً ﺗﻤﻠﻚ ﻻ * *
ّ ﻟﺘﺮ ﻜﻮc ﻟﺸ
ّ ﻣﻦ ﺗﺰﻳﺪ ﻷﻓﻜﺎ ﻋﻠﻰ ﻷ=ﻫﺎ ﺗُﺪﺧﻞ ﻟﺒﻠﺒﻠﺔ
ﺣﺎﺳﻤﺎ ﻓﻲ ﻃﺮ* ﻟﺸﺒﻬﺎ /ﻣﻦ ﻟﻘﻠﻮ ،fﻳُﻌﺘﺒﺮ َﻣﻀﻴﻌ ًﺔ ﻟﻠﺠﻬﺪ ﻟﻮﻗﺖ .ﻣﻦ ً ﻗﻮﻳّﺎ
ﻟﻮﺿﺢ ﻫﺬ 5ﻟﻤﺆﻟﻔﺎ /ﻟﻢ ﺗﻜﻦ ﻟﺘﺘﺮ cﻛﻞ ﻫﺬ ﻟﺘﺄﺛﻴﺮ ﻟﻮ ﻛﺎﻧﺖ ﺗﺮﻛﺰ ﻋﻠﻰ ﺑﻴﺎ
ﻟﻘﻮ Kﻷ*ﺑﻴﺔ ﻟﻠﻜﺎﺗﺐ ﻛﺜﺮ ﻣﻦ ﺗﺮﻛﻴﺰﻫﺎ ﻋﻠﻰ ﻟﻬﺪ gﻟﺴﺎﻣﻲ ﻟﻤﺘﻤﺜﻞ ﻓﻲ ﻫﺪﻳﺔ ﻟﻨﺎ.Q
ﻣﻦ ﻟﺪﻳﻪ *ﻧﻰ ﺷﻚ ﻓﻲ =ﻟﻚ ﻓﻴﻤﻜﻨﻪ ﻳﺘﺤﻘّﻖ ﻣﻦ ﻟﻐﺎﻳﺔ ﻟﻘﺼﻮ ﻫﻲ *ﺣﺾ
ﻹﻟﺤﺎ* ﻧﺸﺮ ﺧﻼ kﻟﻘﺮ ﻣﻦ ﺧﻼ ﺗﺄﺛﻴﺮ ﻫﺬ ﻟﺠﻬﺪ >ﺧﻼﺻﻪ ﻧﺠﺎﺣﻪ.
ﻳﺘﻌﻴﻦ >* cﺣﻘﻴﻘﺔ ﻣﻬﻤﺔ ،ﻫﻲ ﻟﻈﻠﻢ ﻟﻔﻮﺿﻰ ﻟﺴﺎﺋﺪﻳﻦ ﻟﻴﻮ lﻓﻲ ﻧﺤﺎ,
ﺗﺤﻜﻢ ﻟﻔﻜﺮ ﻹﻟﺤﺎ* Uﻓﻲ ﺷﺆ ﻷ mﻣﺎ ﻳﺘﻌﺮ mﻟﻪ ﻟﻤﺴﻠﻤﻮ ﻣﻦ = َﺳﺒﺒﻪ ّ
ﻟﻌﺎﻟﻢ .ﻟﻄﺮﻳﻖ ﻟﺬ Uﻳﻀﻤﻦ ﻟﺨﻼ nﻣﻦ ﻫﺬ ﻛ ّﻠﻪ ﻫﻮ >ﻟﺤﺎ kﻟﻬﺰﻳﻤﺔ ﺑﺎﻟﻔﻜﺮ
ﻹﻟﺤﺎ* Uﺑﻴﺎ ﺣﻘﺎﺋﻖ ﻹﻳﻤﺎ >ﺟﻼ ,ﻷﺧﻼ kﻟﻘﺮﻧﻴﺔ ﺑﺤﻴﺚ ﻳُﺼﺒﺢ ﻟﻨّﺎQ
ﻗﺎ*ﻳﻦ ﻋﻠﻰ ﻟﺘﻤﺴﻚ ﺑﻬﺎ .ﺑﺎﻟﻨﻈﺮ >ﻟﻰ ﺣﺎﻟﺔ ﻟﻌﺎﻟﻢ ﻣﺎ ﻳُﺮ* ﻟﻪ ﻣﻦ ﻣﺰﻳﺪ
ﻟﻤﺴﺎﻋﺔ ﻟﺸﺮ ﻟﺪﻣﺎ ﻓﺈﻧﻪ ﻣﻦ ﻟﻀﺮُ U ﺟﺮ> 5ﻟﻰ ﻟﻔﺴﺎ* ّ ّ
ﻗﺪ ﻟﻤﺴﺘﻄﺎ> 3ﻟﻰ ﻟﻘﻴﺎ lﺑﻤﺎ ﻫﻮ ﺿﺮ> ،Uﻻ ﻓﻘﺪ ﻳُﻘﻀﻰ
ﻻ /ﺣﻴﻦ ﻣﻨﺎ .nﺧﻼ ﻟﻘﺮ ﻟﻮﺣﺪ ﻟﻌﺸﺮﻳﻦ، ﻷﻣﺮ َ
ﺗﻜﻮ ﻛﻠﻴّﺎ /ﻫﺎ ﻳﺤﻴﻰ -ﻣﻦ ﺧﻼ ﺑﺈ= ﷲ ﺗﻌﺎﻟﻰ ﺳﻮُ g
ﻟﻤﻬﻤﺔ -ﻟﻮﺳﻴﻠﺔ ﻟﻠﻮﺻﻮ ﺑﺎﻟﻨّﺎ> Qﻟﻰ ﻣﺮﺗﺐﻧﻬﻮﺿﻬﺎ ﺑﻬﺬّ 5
ﻟﺴﻜﻴﻨﺔ ﻟﺴﻼ lﻟﺼﺪ kﻟﻌﺪ ﻟﺠﻤﺎ ﻟﺴﻌﺎ*K
ﻟﺘﻲ ﺿﺤﻬﺎ ﻟﻨﺎ ﻟﻘﺮ ﻟﻜﺮﻳﻢ.
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﺣﻮ ﳌﺆﻟﻒ
ﻳﺘﻜﻮ ﻻﺳﻢ ﻟﻤﺴﺘﻌﺎ ﻟﻠﻜﺎﺗﺐ ﻣﻦ "ﻫﺎ" "ﻳﺤﻴﻰ" ﻓﻲ =ﻛﺮ ﻣﻮﻗﺮ Kﻟﻠﻨﺒﻴﻴﻦ ﻟﻠﺬﻳﻦ
ﺟﺎ*ﻻ ﺿﺪ ﻟﻜﻔﺮ ﻹﻟﺤﺎ* ،ﺑﻴﻨﻤﺎ ﻳﻈﻬﺮ ﻟﺨﺎﺗﻢ ﻟﻨﺒﻮ Uﻋﻠﻰ ﻟﻐﻼ gﻣ ًﺰ ﻻﺗﺒﺎ vﻟﻤﻌﺎﻧﻲ ﻟﺘﻲ
ﻟﻘﺮ ﻟﻜﺮﻳﻢ ﺗﺤﺘﻮﻳﻬﺎ ﻫﺬ 5ﻟﻜﺘﺐ ﺑﻤﻀﻤﻮ ﻫﺬ ﻟﺨﺎﺗﻢ .ﻳﺸﻴﺮ ﻫﺬ ﻟﺨﺎﺗﻢ ﻟﻨﺒﻮ> Uﻟﻰ ّ
ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﻫﻮ ﺧﺎﺗﻢ ﻟﻨﺒﻴﻴﻦ .ﻗﺪ ﺗﺨﺬ ﻫﻮ ﺧﺮ ﻟﻜﺘﺐ ﻟﺴﻤﺎﻳﺔّ ،
ﻼ ﻣﺮﺷ ًﺪ ،ﻓﻲ ﺟﻤﻴﻊ ﻟﻤﺆﻟﻔﺎ /ﺧﺬ ﻟﻌﻬﺪ ﻟﻜﺎﺗﺐ ﻟﻨﻔﺴﻪ ﻟﻘﺮ ﻟﻜﺮﻳﻢ ﻟﺴﻨﺔ ﻟﻨّﺒﻮﻳﺔ *ﻟﻴ ً
ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﻨﺴﻒ ﺟﻤﻴﻊ ﻷﺳﺲ ﻟﺘﻲ ﺗﻘﻮ lﻋﻠﻴﻬﺎ ﻟﻨﻈﻢ ﻹﻟﺤﺎ*ﻳﺔ >ﺑﻄﺎ ﻛﻞ ﻟﻤﺰﻋﻢ ﻟﺘﻲ
ٍ
>ﻋﻼ ﻋﻦ ﺗﻘﻮ lﻋﻠﻴﻬﺎ ﻟﺤﺮﻛﺎ /ﻟﻤﻨﺎﻫﻀﺔ ﻟﻠ ّﺪﻳﻦ .ﻳﻌﺘﺒﺮ ﻫﺬ ﻟﺨﺎﺗﻢ ﻟﺬَ Uﻣﻬﺮ ﺑﻪ ﻛﺘﺒﻪ ﺑﻤﺜﺎﺑﺔ
ﻫﺪﻓﻪ ﻫﺬ.5
ﺗﺪ ﺟﻤﻴﻊ ﻛﺘﺐ ﻟﻤﺆﻟﻒ ﺣﻮ ﻫﺪ gﺋﻴﺴﻲ ﻫﻮ ﺗﺒﻠﻴﻊ ﻧﻮ ﻟﻘﺮ ﺳﺎﻟﺘﻪ ﻟﺠﻤﻴﻊ ﻟﻨﺎ،Q
ﺣﺜﻬﻢ ﻋﻠﻰ ﻹﻳﻤﺎ ﺑﻮﺟﻮ* ﷲ ﺣﺪﻧﻴﺘﻪ ﻟﻴﻮ lﻵﺧﺮ ،ﻋﺮ mﺗﻬﺎﻓﺖ ﻟﻨﻈﻢ ﻹﻟﺤﺎ*ﻳﺔ
ﻓﻀﺤﻬﺎ ﻋﻠﻰ ﻟﻤﻺ.
ﺗﺤﻀﻰ ﻛﺘﺐ ﻫﺎ ﻳﺤﻴﻰ ﺑﻘﺒﻮ ﻫﺘﻤﺎ lﻛﺒﻴﺮﻳﻦ ﻓﻲ ﺷﺘﻰ ﻧﺤﺎ ,ﻟﻌﺎﻟﻢ؛ ﻣﻦ ﻟﻬﻨﺪ >ﻟﻰ
ﻣﺮﻳﻜﺎ ،ﻣﻦ >ﻧﻜﻠﺘﺮ >ﻟﻰ ﻧﺪﻧﻴﺴﻴﺎ ،ﻣﻦ ﺑﻮﻟﻮﻧﻴﺎ >ﻟﻰ ﻟﺒﻮﺳﻨﺔ ،ﻣﻦ >ﺳﺒﺎﻧﻴﺎ >ﻟﻰ ﻟﺒﺮzﻳﻞ ،ﻣﻦ
ﻣﺎﻟﻴﺰﻳﺎ >ﻟﻰ >ﻳﻄﺎﻟﻴﺎ ،ﻣﻦ ﻓﺮﻧﺴﺎ >ﻟﻰ ﺑﻠﻐﺎﻳﺎ ﺳﻴﺎ.
ﺗﺮﺟﻤﺖ ُﻛﺘﺐ ﻟﻤﺆﻟّﻒ >ﻟﻰ ﻟﻌﺪﻳﺪ ﻣﻦ ﻟ ّﻠﻐﺎ /ﻷﺟﻨﺒﻴﺔ ،ﻣﻦ ﺑﻴﻦ ﺗﻠﻚ ﻟﻠﻐﺎ :/ﻹﻧﻜﻠﻴﺰﻳﺔ
ﻟﻔﺮﻧﺴﻴﺔ ﻷﻟﻤﺎﻧﻴﺔ ﻹﻳﻄﺎﻟﻴﺔ ﻹﺳﺒﺎﻧﻴﺔ ﻟﺒﺮﺗﻐﺎﻟﻴﺔ ﻷ*ﻳﺔ ﻟﻌﺮﺑﻴﺔ ﻷﻟﺒﺎﻧﻴﺔ ﻟﺮﺳﻴﺔ
ﻟﺒﻮﺳﻨﻴﺔ ﻹﻳﻐﻮﻳﺔ ﻻﻧﺪﻧﻴﺴﻴﺔ ﻟﻤﺎﻻﻳﺔ ﻟﺒﻨﻐﺎﻟﻴﺔ ﻟﺼﺮﺑﻴﺔ ﻟﺒﻠﻐﺎﻳﺔ ﻟﺼﻴﻨﻴﺔ
ﻟﺴﻮﺣﻠﻴﺔ )ﻟﻐﺔ ﻣﺴﺘﻌﻤﻠﺔ ﻓﻲ ﺗﻨﺰﻧﻴﺎ( ﻟﻐﺔ ﻟﻬﻮﺳﻪ )ﻟﻐﺔ ﻣﻨﺘﺸﺮ Kﻓﻲ >ﻓﺮﻳﻘﻴﺎ( ،ﻟﻐﺔ ﻟ ّﺪﻳﻮﻟﻬﻲ
)ﻟﻐﺔ ﻣﺴﺘﺨﺪﻣﺔ ﻓﻲ ﻣﻮﻳﺲ( ﻟﺪﻧﻤﺎﻛﻴﺔ ﻟﻤﺠﺮﻳﺔ ﻏﻴﺮﻫﺎ ﻣﻦ ﻟﻠﻐﺎ ./ﻫﻨﺎ> cﻗﺒﺎ ﻛﺒﻴﺮ
ﻋﻠﻰ ﻗﺮ K,ﻫﺬ 5ﻟﻜﺘﺐ ﺑﻬﺬ 5ﻟﻠﻐﺎ./
ﻛﺒﻴﺮ ﻓﻲ ﻛﺎﻓﺔ ﻧﺤﺎ ,ﻟﻌﺎﻟﻢ .ﻗﺪ ﻛﺎﻧﺖ
ﻟﻘﺪ ﺛﺒﺘﺖ ﻫﺬ 5ﻟﻤﺆﻟﻔﺎ /ﺟﺪﺗﻬﺎ ،ﺟﺪ /ﺗﻘﺪﻳﺮ ً
ﺳﺒﺒًﺎ ﻓﻲ ﻫﺪﻳﺔ ﻛﺜﻴﺮ ﻣﻦ ﻟﻨﺎ> Qﻟﻰ ﻃﺮﻳﻖ ﻹﻳﻤﺎ ﺳﺎﻫﻤﺖ ﻣﻦ ﺟﺎﻧﺐ ﺧﺮ ﻓﻲ ﺗﻘﻮﻳﺔ >ﻳﻤﺎ ﻛﺜﻴﺮ
ﻣﻦ ﻟﻤﺆﻣﻨﻴﻦ .ﻛﻞ ﻣﻦ ﻳﻘﺮ ﻫﺬ 5ﻟﻜﺘﺐ ﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ ﻳﻼﺣﻆ ﺑﻮﺿﻮ| ﻟﺤﻜﻤﺔ ﻟﺒﺎﻟﻐﺔ ﻟﺘﻲ ﺗﻜﻤﻦ
ﻓﻴﻬﺎ ﻟﺴﻬﻮﻟﺔ ﻟﻤﻮﺟﻮ* Kﺑﻴﻦ ﺛﻨﺎﻳﺎ ﺳﻄﻮﻫﺎ ﻟﺼﺪ kﻟﺬ Uﻳﻤﻴﺰ ﺳﻠﻮﺑﻬﺎ ﻟﻌﻤﻖ ﻓﻲ ﺗﻨﺎ
ﻟﻘﻀﺎﻳﺎ ﻟﻌﻠﻤﻴﺔ .ﻣﺎ ﻳﻤﻴّﺰ ﻫﺬ 5ﻟﻤﺆﻟﻔﺎ /ﻳﻀﺎ ُﺳﺮﻋﺔ ﺗﺄﺛﻴﺮﻫﺎ ﺿﻤﺎ ﻧﺘﺎﺋﺠﻬﺎ ﻋﺪ lﻟﻘﺪ Kﻋﻠﻰ
ﻧﻘﺾ ﻣﺎ ﻓﻴﻬﺎ *ﺣﻀﻪ .ﻛﻞ ﻣﻦ ﻳﻘﺮ ﻫﺬ 5ﻟﻜﺘﺐ ﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ ﺑﻌﻤﻖ ﻟﻦ ﻳﻜﻮ ﺑﺈﻣﻜﺎﻧﻪ ﺑﻌﺪ =ﻟﻚ
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ
ﻓﻲ ﻟﻘﺮ
ﻫﺎ ﻳﺤﻴﻰ
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻟﻔﻬﺮQ
9
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻣــﻘ ّﺪﻣﺔ
8
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻣﺮ ﻟﺘﺎ7ﻳﺦ ،ﻛﺎﻧﺖ ﻫﻨﺎ> p:ﻣﺎ ﺳﺎ ﻓﻴﻬﺎ ﻟﻌﺪ ،oﻓﻘﺪ :ﺳﺲ ﻷﻧﺒﻴﺎ
ﻋﻠﻰ ّ
ﻣﺠﺘﻤﻌﺎ' 5ﻣﻨﺔ
،ﻛﺬﻟﻚ ﻓﻌﻞ ﺑﻌﺾ ﺗﺎﺑﻌﻴﻬﻢ ﻣﻦ ﻟﻘﺎ ﻟﻌﺎﻟﻴﻦ ﻣﻤﻦ ﻫﻢ ﻋﻠﻰ
ﺷﺎﻛﻠﺘﻬﻢ
،ﺿﻌﻴﻦ ﺑﺬﻟﻚ ﻟﻠﻌﺎﻟﻢ ﻧﻤﻮ9ﺟﺎ ﻳﺤﺘﺬ] ﺑﻪ
.ﻗﺪ ﺣﺘﻀﻦ ﻷﺗﺮ> ﻟﺴﻼﺟﻘﺔ
:ﻫﻞ ﻟﺪﻳﺎﻧﺎ' ﻷﺧﺮ]
ﻛﺬﻟﻚ ﻓﻌﻠﺖ ﻟﺪ
ﻟﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ
،ﻋﺎﺷﻮ ﻓﻲ ﻛﻨﻔﻬﻢ 5ﻣﻨﻴﻦ
ﻣﻄﻤﺌﻨﻴﻦ ﺗﺤﺖ 7ﻳﺔ
ﺣﺪ .ﻛﻤﺎ ﺷﺘﻬﺮ ﻋﻦ ﻷﺗﺮ> ﻟﻤﺴﻠﻤﻴﻦ ﻋﺪﻟﻬﻢ ﻓﻲ ﻟﺒﻼ
ﻟﺘﻲ ﺗﻮﻟﻮ pﻣﺎ Vﻟﺤﻜﻢ ﻓﻴﻬﺎ
.ﻧﻈﺮ ﻟﺘﺴﺎﻣﺤﻬﻢ
ﻣﻮﻗﻔﻬﻢ ﻟﺮﺣﻴﻤﺔ ﻛﺎ :ﻫﻞ ﻟﺒﻼ
ﻟﻤﻔﺘﻮﺣﺔ ﻳﺴﺘﻘﺒﻠﻮﻧﻬﻢ ﺑﺎﻟﺘﺮﺣﺎ
Mﻟﻔﺮ.E
! ّ ﻟﻬﺪ nﻣﻦ ﻫﺬ ﻟﻜﺘﺎ Mﻫﻮ ﺗﺼﻮﻳﺮ ﻟﻌﺪ oﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ
.ﻟﻜﻦ
ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﻛﻞ ﻓﺮ :ﻳﻘﺘﻨﻊ ﺑﺄﻧّﻪ ﻟﻜﻲ ﺗﺘﺤﻘﻖ ﻣﺜﻞ ﻫﺬ) ﻟﺤﻴﺎ ﻟﺘﻲ ﻳﻤﻠﺆﻫﺎ ﻷﻣﻦ
ﻟﺴﻼ ،Vﻓﻼ ﺑﺪ :ﻳﺒﺬ oﺳﻌﻴﻪ
ﺟﻬﺪ) ﻟﺨﺎ
.ﻟﻜﻲ ﺗﺘﺤﻘﻖ ﻟﺤﻴﺎ ﻵﻣﻨﺔ ﻟﺘﻲ
ﺗﺴﻌﺪ ﻓﻴﻬﺎ ﻟﻤﺠﺘﻤﻌﺎ'
ﻷﺟﻴﺎ oﻟﻘﺎﻣﺔ ﻓﻌﻠﻰ ﻛﻞ ﻓﺮ :ﻳﻘﻴّﻢ ﻟﻌﺪ oﻓﻲ ﻧﻔﺴﻪ،
ﻣﻦ ﺛﻢ ﻳﻜﻮ ﻣﺜﺎﻻ ﻳﻘﺘﺪ= ﺑﻪ ﻵﺧﺮ
.ﻫﺬ) ﻓﺮﺻﺘﻚ ﻟﺘﻜﻮ ﻓﻲ ﻃﻠﻴﻌﺔ
:ﻟﺌﻚ
ﻟﻤﻘ ِ
ْﺴ ِﻄ َ
ﻴﻦ" ﺗﻨﺲ " ّ :ﷲ ﻳُ ِﺤ ﱡﺐ ُ ﻟﺬﻳﻦ " ﻳَْﺄ ُﻣ ُﺮ
َ ﺑِﺎﻟﻘ ْ
ِﺴ ِﻂ" ] o5ﻋﻤﺮ
[ ٢١:ﻻ َ
] ﻟﻤﺎﺋﺪ.[ ٤٢ :
11
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ِﺴ ِﻂ ُﺷ َﻬ َﺪِّ ,ﷲ َﻟَ ْﻮ َﻋ َﻠﻰ ِﻴﻦ ﺑِﺎﻟْﻘ ِْﻳﻦ َﻣﻨُﻮْ ُﻛﻮﻧُﻮْ َﻗ ﱠﻮﻣ َ ﴿ ﻳَﺎ َﻳﱡ َﻬﺎ ﻟﱠﺬ َ
َﻴﺮ َﻓﺎﷲﱡ َ ْﻟَﻰ ﺑِﻬ َ
ِﻤﺎ َﻓ َ
ﻼ ُﺴ ُﻜ ْﻢ َ ِ ﻟْ َﻮﻟِ َﺪﻳْ ِﻦ َ َﻷ ْﻗ َﺮﺑ َ
ِﻴﻦ > ِْ ﻳَ ُﻜ ْﻦ َﻏﻨِﻴָדﺎ َ ْ َﻓﻘ ً َﻧﻔ ِ
ِ ﷲﱠ َﻛ َ
ﺎ ﺑ َِﻤﺎ ﺗَ ْﻌ َﻤ ُﻠ َ
ﻮ ﺗَﺘﱠﺒِ ُﻌﻮْ ﻟْ َﻬ َﻮ َ ﺗَ ْﻌ ِﺪﻟُﻮْ َ> ِْ ﺗَ ْﻠ ُﻮْ َ ْ ﺗُ ْﻌ ِﺮ ُﺿﻮْ َﻓﺈ ﱠ
ِﻴﺮ ﴾ ] ﻟﻨﺴﺎ[ ١٣٥ - ,
َﺧﺒ ً
ﻛﻤﺎ ﺗﻨﺺ ﻵﻳﺔ ،ﻓﺈ ّ ﻟﻌﺪ oﻟﺬ= ﻳﺘﻢ ﺗﻄﺒﻴﻘﻪ ﻣﺼﺤﻮﺑﺎ ﻓﻘﻂ ﺑﺘﻘﻮ] ﷲ
ﺗﻌﺎﻟﻰ
ﻃﻠﺐ 7ﺿﺎ) ﻫﻮ ﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ .ﻫﺬ ﻟﻨﻮ eﻣﻦ ﻟﻌﺪ oﻻ ﻳﻤﻴﺰ ﺑﻴﻦ ﻟﻨﺎ,0
ﺣﻴﻦ ﻳﻜﻮ ﻫﺬ ﻟﻌﺪ oﻏﺎﻳﺔ ﻹﻧﺴﺎ ﻓﻠﻦ ﻳﻜﻮ ﻟﻠﻤﺼﺎﻟﺢ ﻟﺸﺨﺼﻴﺔ
:ﻟﻘﺮﺑﺔ
:
ﻟﻌﺪ
:ﻧﻈﺮﺗﻪ ﻟﻠﺤﻴﺎ
:ﻟﻠﻐﺔ
:ﻟﻠﻮ
:ﻟﺠﻨﺲ =:ﺗﺄﺛﻴﺮ ﻋﻠﻰ ﻗﺮ7ﺗﻪ!
،ﻧﻤﺎ
ﻳﺘّﺨﺬ ﻟﻘﺮ '7ﻋﻠﻰ ﻧﺤﻮ ﻣﺴﺘﻘﻴﻢ
.ﻣﻦ ﱠ
ﻟﻤﺆﻛﺪ :ﻟﻤﺠﺘﻤﻌﺎ' ﻟﺘﻲ ﻳﺤﻴﺎ ﻟﻨﺎ0
ﻓﻴﻬﺎ
ﻓﻖ ﻗﻴﻢ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻳﻨﻌﻤﻮ ﺑﺎﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ
ﻟﺴﻼ
Vﻷﻣﻦ
.ﻹﻧﺴﺎ
ﻟﻮﺣﻴﺪ ﻟﺬ= ﻳﻤﻜﻨﻪ !ﻗﺎﻣﺔ ﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ ﻫﻮ ﻟﺬ= ﻳﺨﺸﻰ ﷲ ﺗﻌﺎﻟﻰ
ﻳﺆﻣﻦ ﺑﺄﻧﻪ
ﺳﻴُﺴﺄ oﻳﻮ Vﻟﺤﺴﺎ.M
! ﻟﺘﺎ7ﻳﺦ ﻟﻴﺜﺒﺖ ﻫﺬ) ﻟﺤﻘﻴﻘﺔ
،ﻳﺨﺒﺮﻧﺎ ﺑﻬﺎ ﷲ ﺗﻌﺎﻟﻰ :ﻳﻀﺎ ﻓﻲ ﻗﻮﻟﻪ:
:ﺿﺮ
ﻵﺧﺮﻳﻦ ﻓﻲ ﻋﺘﺒﺎ )7ﻗﺒﻞ ﻣﺼﺎﻟﺤﻪ ﻟﺸﺨﺼﻴﺔ :
,ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﻟﻌﺪ
oﻟﻮ ّ
ﺑﻤﺼﺎﻟﺤﻪ ﻟﺸﺨﺼﻴﺔ .ﻳﻘﻮ oﺗﻌﺎﻟﻰ:
13
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ ﻟﻤﻮﺻﻮ nﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻳﺄﻣﺮ ﻹﻧﺴﺎ :ﻳﻜﻮ ﻋﺎﻻ
ﺗﻤﻴﻴﺰ ﺑﻴﻦ ﻟﻨﺎ ،0ﻣﺤﺎﻓﻈﺎ ﻋﻠﻰ ﺣﻘﻮﻗﻬﻢ ،ﺣﺎﺋﻼ
ﻇﻠﻤﻬﻢ ﻣﻬﻤﺎ ﻛﺎﻧﺖ
ﻷﺣﻮ ،oﻣﺴﺎﻧﺪ ﻟﻠﻤﻈﻠﻮ Vﺿﺪ ﻟﻈﺎﻟﻢ ،ﻣﺴﺎﻋﺪ ﻟﻠﻤﺤﺘﺎﺟﻴﻦ .ﻫﺬ ﻟﻌﺪ oﻳﻄﺎﻟﺐ
ﺑﺤﻔﻆ ﺣﻘﻮ yﻛﻼ ﻟﻄﺮﻓﻴﻦ ﻓﻲ ﺣﺎﻻ' ﻟﻨﺰe؛ ﺣﻴﺚ ﻳﻘﻴِﱢِﻢ ﻟﺤﺎﻟﺔ ﻣﻦ ﺷﺘﻰ
ﺟﻮﻫﻬﺎ
،ﻳﻄﺮ Eﻟﻤﺤﺎﺑﺎ ﺟﺎﻧﺒﺎ ،ﻓﻴﻜﻮ ﺑﺬﻟﻚ ﻣﻮﺿﻮﻋﻴﺎ: ،ﻣﻴﻨﺎ ،ﻣﺘﺴﺎﻣﺤﺎ،
ﻋﻄﻮﻓﺎ7 ،ﺣﻴﻤﺎ.
=:ﻣﻦ ﻫﺬ) ﻟﺨﺼﺎﺋﺺ ،ﻓﺈﻧﻪ ﻣﻦ ﻟﺼﻌﺐ
ﻓﻰ ﺣﺎﻟﺔ ﻣﺎ ! 9ﻓﺸﻞ ﻓﻲ ﺗﺤﻘﻴﻖ ّ
:ﻳﻘﻴﻢ ﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ .ﻓﻤﺜﻼ ،ﻟﺸﺨﺺ ﻟﺬ= ﻻ ﻳﺴﺘﻄﻴﻊ :ﻳﻘ ﱢﺪ 7ﻷﻣﻮ 7ﺣﻖ
ﻗﺪ7ﻫﺎ ،ﺑﻞ ﺗﺴﻴﻄﺮ ﻋﻠﻴﻪ ﻣﺸﺎﻋﺮ)
ﻋﻮﻃﻔﻪ ،ﺳﻮ nﻳﻔﺸﻞ ﺣﺘﻤﺎ ﻓﻲ ﻟﻮﺻﻮ! oﻟﻰ
ﻗﺮ 7ﺻﺎﺋﺐ
،ﺳﻴﻈﻞ :ﺳﻴﺮ ﻟﺘﻠﻚ ﻟﻤﺸﺎﻋﺮ
.ﻣﻦ ﺟﻬﺔ :ﺧﺮ] ،ﻓﺈ ّ ﻟﺸﺨﺺ ﻟﺬ=
ﻳﺤﻜﻢ ﺑﺎﻟﻌﺪ oﻻ ﺑ ّﺪ :ﻳﺘﺨﻠﻰ ﻋﻦ ﺗﻠﻚ ﻟﻌﻮﻃﻒ
ﻵ 7ﻟﺸﺨﺼﻴﺔ
،ﻻﺑﺪ :
ﻳﻌﺎﻣﻞ ﻛﻞ ﻷﻃﺮ nﺑﺎﻟﻘﺴﻂ ﺣﻴﻦ ﻳﻄﻠﺒﻮ ﻟﻤﺴﺎﻋﺪ :
،ﻳﻘﻒ ﻣﻊ ﻟﺤﻖ ﻣﻬﻤﺎ
ﻛﺎﻧﺖ ﻷﺣﻮ
،oﻳﺘﻌﻴﻦ ﻋﻠﻴﻪ :ﻻّ ﻳﺤﻴﺪ ﻋﻦ ﻟﻄﺮﻳﻖ ﻟﻤﺴﺘﻘﻴﻢ .ﻓﻴﺠﺐ ﻋﻠﻰ ﻹﻧﺴﺎ
ﻳﻤﻜﻨﻪ ﻣﻦ :ﻳﻀﻊ ﻣﺼﺎﻟﺢ :ﻳﺠﻌﻞ ﻟﻘﻴﻢ ﻟﻘﺮ5ﻧﻴﺔ ﻣﻨﺴﺠﻤﺔ ﻣﻊ
7ﺣﻪ
،ﻫﺬ ﻣﺎ ّ
12
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ِﻴﺮ ﴾
ِﻴﻢ َﺧﺒ ٌ ِ ﷲﱠَ َﻋﻠ ٌَﺎﻛ ْﻢ > ﱠ ِ َ ْﻛﺮ َﻣ ُﻜ ْﻢ ﻋِﻨ َﺪ ﱠ
ﷲِ َﺗْﻘ ُ ﻟِﺘَ َﻌﺎ َ ُﻓﻮ > ﱠ َ
] ﻟﺤﺠﺮ[ ١٣ – /
ﻛﻤﺎ ﻳﺨﺒﺮﻧﺎ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﺗﻠﻚ ﻵﻳﺔ؛ ﻓﺈ ّ ﻟﻌﺪ oﻟﺬ= :ﻣﺮ ﺑﻪ ﻳﺪﻋﻮ !ﻟﻰ ﻣﻌﺎﻣﻠﺔ
ﻟﻨﺎ 0ﻣﻌﺎﻣﻠﺔ ﺣﺴﻨﺔ ﺳﻤﺤﺔ
ﺗﻔﺮﻳﻖ ﺑﻴﻨﻬﻢ
.ﻓﻰ ﻋﻬﺪ ﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ
ﻗﻤﺔ
ﻋﻠﻴﻪ
ﺳﻠﻢ ,ﻧﺠﺪ ّ :ﻣﻌﺎﻣﻠﺘﻪ ﻟﻠﻨﺎ 0ﻣﻦ ﻣﺨﺘﻠﻒ ﻷﺟﻨﺎ
0ﻟﺒﻼ ﻛﺎﻧﺖ ﻓﻲ ﱠ
ﻟﻌﺪ ،oﻓﻘﺪ ﻧﻬﻰ ﻧﻬﻴﺎ ﺷﺪﻳ ًﺪ ﻋﻦ ﻟﺘﻔﺮﻳﻖ ﻓﻲ ﻟﻤﻌﺎﻣﻠﺔ ﺑﻴﻦ ﻟﻨﺎ 0ﺑﺴﺒﺐ ﺧﺘﻼn
:ﺟﻨﺎﺳﻬﻢ
,ﻧﺴﺐ ﻣﺜﻞ ﻫﺬ) ﻷﻓﻌﺎ! oﻟﻰ "ﻋﺎ' ﻟﺠﺎﻫﻠﻴﻦ".
ﻟﺴﻼ Vﻟﻨﺎ 0ﺑﺄﻓﻌﺎ oﺑﻌﺾ ﻟﻨﺎ 0ﻓﻲ ﻟﺠﺎﻫﻠﻴﺔ ! 9ﻛﺎﻧﻮَﻛﺮ ﻋﻠﻴﻪ ﻟﺼﻼ ّ
ﻗﺪ ّ 9
ﻳُﻀﻤﺮ
ﻟﻌﺪ ﻷﻧﺎ5 0ﺧﺮﻳﻦ ﺑﺴﺒﺐ :ﻟﻮﻧﻬﻢ :
:ﺟﻨﺎﺳﻬﻢ
,ﺣﺬﱠ 7ﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ
ﻣﺜﻞ ﻫﺬ ﻟﺴﻠﻮ> ﻟﺬ= ُ
ﺻﻒ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﺑﺄﻧﻪ ﻗﺒﻴﺢ.
ﻣﻨﺬ :ﻟﻒ
7:ﺑﻌﻤﺎﺋﺔ ﻋﺎ Vﺗﻘﺮﻳﺒﺎ ،ﻛﺎﻧﺖ ﻛﻞ ﺗﻠﻚ ﻷﻓﻜﺎ 7ﻟﺒﺪﺋﻴﺔ ﻟﺠﺎﻫﻠﻴﺔ ﻗﺪ
ُﻣﺤﻴﺖ ﺑﻔﻀﻞ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻟﺬ= ُ:ﻧﺰ7 oﺣﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻦ
،ﺗﻢ ﻹﻋﻼ ﺑﺄ ّ ﻟﻨﺎ0
ﺟﻤﻴﻌﻬﻢ ﺳﻮﺳﻴﺔ ،ﺑﻐﺾ ﻟﻨﻈﺮ ﻋﻦ :ﻟﻮﻧﻬﻢ :
:ﺟﻨﺎﺳﻬﻢ
:ﻟﻐﺎﺗﻬﻢ
.ﻗﺪ :ﻧﻜﺮ ﻟﻨﺒﻲ
15
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻟﻠﻤﺆﻣﻨﻴﻦ
7ﺣﻤﺔ ﻣﻦ ﷲ ﺗﻌﺎﻟﻰ
.ﻟﻬﺬ ﻟﺴﺒﺐ ،ﻳﺠﺐ ﻋﻠﻰ ﻟﻤﺆﻣﻨﻴﻦ !ﻗﺎﻣﺔ ﻟﻌﺪo
ﺑﺼﻮ7ﺗﻪ ﻟﻜﺎﻣﻠﺔ ﻟﻴﻨﺎﻟﻮ 7ﺿﺎ ﷲ ﺗﻌﺎﻟﻰ
،ﻟﻴﻨﻌﻤﻮ ﺑﺤﻴﺎ ﺗﺘﻤﻴﺰ ﺑﺎﻷﻣﻦ
ﻟﺴﻼ.V
14
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ' ﻟﺘﻲ ﻳﻌﻴﺶ ﻓﻴﻬﺎ ﻟﻨﺎ 0ﺑﻌﻴﺪ ﻋﻦ ﻟﺪﻳﻦ .ﻓﻔﻲ ﻟﻮﻗﺖ ﻟﺬ= ﻳﻜﺎﻓﺢ
ﻓﻴﻪ ﻟﻨﺎ
0ﻳﻌﻴﺸﻮ ﺣﻴﺎ ﺗﻌﻴﺴﺔ ،ﻳﺴﺘﻤﺘﻊ 5ﺧﺮ
ﺑﺮﻏﺪ ﻟﻌﻴﺶ
ﻧﻌﻴﻢ ﻟﺜﺮ.
ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻫﺬ ﻟﻤﻮﻗﻒ ﻟﺠﺎﺋﺮ ﻓﺈﻧﻪ ﻣﻦ ﻟﻤﻤﻜﻦ !ﻗﺎﻣﺔ ﻟﻌﺪ
oﻟﺴﻼV
ﻻﺟﺘﻤﺎﻋﻲ ّ ! .ﻧﺘﺸﺎ 7ﻟﻘﻴﻢ ﻟﻘﺮ5ﻧﻴﺔ
ﺗﻤﺴﻚ ﻟﻨﺎ 0ﺑﻬﺎ
!ﺻﺮ7ﻫﻢ ﻋﻠﻰ ﻟﻌﻴﺶ
ﻗﻌﺎ .ﻳﺄﻣﺮ ﷲ ﺗﻌﺎﻟﻰ ﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﻟﻘﺮ 5ﺑﻘﻮﻟﻪ:
:ﻣﺮ ً
ﻓﻲ ﻇﻠﻬﺎ ﻳﻤﻜﻦ :ﺗﺼﺒﺢ ً
ِﺴ ِﻂ ُﺷ َﻬ َﺪِ ,ﷲﱢ َﻟَ ْﻮ َﻋ َﻠﻰ ِﻴﻦ ﺑِﺎﻟْﻘ ْ ِﻳﻦ َﻣﻨُﻮْ ُﻛﻮﻧُﻮْ َﻗ ﱠﻮﻣ َ ﴿ ...ﻳَﺎ َﻳﱡ َﻬﺎ ﻟﱠﺬ َ
ِﻴﻦ >ِ ﻳَ ُﻜ ْﻦ َﻏﻨِﻴّﺎً َ ْ َﻓﻘَﻴﺮً َﻓﺎﷲﱡ َ ْﻟَﻰ ﺑِﻬ َ
ِﻤﺎ َﻓ َ
ﻼ ُﺴ ُﻜ ْﻢ َ ِ ﻟْ َﻮﻟِ َﺪﻳْ ِﻦ َ َﻷ ْﻗ َﺮﺑ َ
َﻧﻔ ِ
ِ ﷲﱠ َﻛ َ
ﺎ ﺑ َِﻤﺎ ﺗَ ْﻌ َﻤ ُﻠ َ
ﻮ ﺗَﺘﱠﺒِ ُﻌﻮْ ﻟْ َﻬ َﻮ َ ﺗَ ْﻌ ِﺪﻟُﻮْ َ>ِ ﺗَ ْﻠ ُﻮْ َ ْ ﺗُ ْﻌ ِﺮ ُﺿﻮْ َﻓﺈ ﱠ
ِﻴﺮ ﴾ " ﻟﻨﺴﺎ"١٣٥ : ,
َﺧﺒ ً
ﻣﺘﺜﺎﻻ ﻟﻬﺬ ﻷﻣﺮ ،ﻓﺎﻟﻤﺆﻣﻦ ﻟﺬ= ﻳﺨﺸﻰ ﷲ ﺗﻌﺎﻟﻰ ،ﺳﻮ ﻛﺎ ﻏﻨﻴّﺎ
:
ﻓﻘﻴﺮ ،ﻳﻘﻴﻢ ﻟﻌﺪ oﻟﻤﻄﻠﻖ
ﻻ ﻳﺘﻐﻴﺮ ﻣﻮﻗﻔﻪ :ﺑ ًﺪ ﻣﻊ ﻟﻨﺎ 0ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻣﺴﺘﻮﻳﺎﺗﻬﻢ
ﻟﻤﺎﻳﺔ .ﻓﻬﻮ ﻳﻌﻠﻢ :ﻟﻐِﻨﻰ
ﻟﻔﻘﺮ :ﻣﺮ ﻧﻴﻮ= ﻳﺒﺘﻠﻲ ﷲ ﺗﻌﺎﻟﻰ ﺑﻪ ﻣﻦ ﻳﺸﺎ .ﻓﻌﻨﺪﻣﺎ
ﻳﻐﺎ 7ﻹﻧﺴﺎ ﻫﺬ) ﻟﺪﻧﻴﺎ ﻻ ﻳﺘﺒﻘﻰ ﻟﻪ ﺷﻲ ﻣﻦ ﻣﻤﺘﻠﻜﺎﺗﻪ
،ﻟﻦ ﻳُﻜﺎﻓﺄ ﻓﻲ ﻵﺧﺮ ُ
!ﻻ ﻋﻠﻰ ﺗﻘﻮ= ﷲ ﻋﺰ
ﺟﻞ
ﻋﻠﻰ ﻋﺪﻟﻪ
:ﻣﺎﻧﺘﻪ
ﺣﺴﻦ ﺧﻠﻘﻪ
،ﺣﻴﻨﺌﺬ ﻳﻜﻮ
ﻷﺑﺪ=.
ّ ﻟﺠﺰ
ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻟﺴﻠﻮ> ﻏﻴﺮ ﻟﻼﺋﻖ ﻟﺬ= ﻳﺘﺒﻌﻪ :ﻫﻞ ﻟﺠﺎﻫﻠﻴﺔ ! 9ﻳﻨﻈﺮ
!ﻟﻰ
ﺗﺒﻌﺎ ﻟﻠﺠﻨﺲ
ﻟﻠﻮ ،ﻛﻤﺎ :ﻧﻪ ﺣﺬﱠ 7ﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺧﻄﺒﺔ ﻟﻮ eﻓﻘﺎ:oﻟﻨﺎً 0
“ﻻ ﻓﻀﻞ ﻟﻌﺮﺑﻲ ﻋﻠﻰ ﻋﺠﻤﻲ ،ﻻ ﻷﻋﺠﻤﻲ ﻋﻠﻰ ﻋﺮﺑﻲ ،ﻻ ﻷﺑﻴﺾ ﻋﻠﻰ
ﺳﻮ* ،ﻻ ﻷﺳﻮ* ﻋﻠﻰ ﺑﻴﺾ >ﻻ ﺑﺎﻟﺘﻘﻮ ﻟﻌﻤﻞ ﻟﺼﺎﻟﺢ “.
ﻳﺬﻛﺮ ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻟﺒﺸﺮﻳﺔ ﻛﻠﻬﺎ ﺑﺎﻟﺤﻘﻴﻘﺔ
ﺑﻬﺬ) ﻟﻜﻠﻤﺎ' ّ
ﻟﻮ 7ﻓﻲ -ﺳﻮ 7ﻟﺤﺠﺮ' /ﻵﻳﺔ
،١٣ﻫﻲ ّ :ﻋﻠﻮ ﻟﻘﺪ 7ﺑﻴﻦ ﻟﻨﺎ 0ﻻ ﻳﺘﺤﻘﻖ
!ﻻ ﺑﺘﻘﻮ] ﷲ ﺗﻌﺎﻟﻰ
.ﻹﺳﻼ ،Vﻛﻤﺎ :ﻛﺪ ﻟﻨﺒﻲ ﻋﻠﻴﻪ ﻟﺼﻼ
ﻟﺴﻼ Vﻗﺪ ﻣﺤﺎ
ﺟﻤﻴﻊ ﻫﺬ) ﻷﻓﻜﺎ 7ﻟﺠﺎﻫﻠﻴﺔ .ﻓﻔﻲ ﻟﻤﺠﺘﻤﻊ ﻟﺬ= ﺗﺒﻨﻰ ﻋﺎﺋﻤﻪ ﻋﻠﻰ :ﺳﺎ 0ﻣﻦ
ﻟﻘﻴﻢ ﻹﺳﻼﻣﻴﺔ ،ﻻ ﻳﻤﻜﻦ :ﻳُﺘﻬﻢ ﺷﺨﺺ
:ﻳﺘﻌﺮ dﻟﻠﺘﻤﻴﻴﺰ ﻓﻲ ﻟﻤﻌﺎﻣﻠﺔ ﺑﺴﺒﺐ
:ﻧﻪ ﻳﻬﻮ= :
:ﺳﻮ
:ﻫﻨﺪ=؛ ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﻟﺬ= ﻗ ﱠﺪ 7ﻟﺠﻨﺲ ﻟﺬ= ﻳﻨﺘﺴﺐ
!ﻟﻴﻪ ﻛﻞ !ﻧﺴﺎ ﻛﻤﺎ :ﻧﻪ ،ﺳﺒﺤﺎﻧﻪ ،ﻫﻮ ﻟﺬ= ﺧﻠﻘﻪ ﻓﻲ :ﺣﺴﻦ ﺗﻘﻮﻳﻢ .ﻓﺎﻟﻮﺟﺐ
ﻋﻠﻰ ﻹﻧﺴﺎ ﺋﻤﺎ :ﻳﻜﻮ ﻋﺎﻻ ،ﻣﺘﺴﺎﻣﺤﺎ ،ﻣﺤﺘﺮﻣﺎ ﻟﻶﺧﺮﻳﻦ ،ﻋﻄﻮﻓﺎ ﻋﻠﻴﻬﻢ،
ً ﻣﻌﻬﻢ.
ﺑﺎﻹﺿﺎﻓﺔ !ﻟﻰ 9ﻟﻚ ،ﻓﺈ ﺣﻘﻴﻘﺔ ﻛﻮ ﻹﻧﺴﺎ ﻏﻨﻴﺎ
:ﻓﻘﻴﺮ ﻻ ﺗﻤﺜﻞ =:ﻋﺎﺋﻖ
:ﻣﺎ Vﻟﻤﺆﻣﻦ ﻓﻲ ﻣﻮﻗﻔﻪ ! pﻟﻌﺪ
: oﻓﻲ ﻟﻄﺮﻳﻘﺔ ﻟﺘﻲ ﻳﺘﺨﺬ ﺑﻬﺎ ﻗﺮ7ﺗﻪ .ﻓﻠﻴﺲ
ﻣﻦ ﻟﻤﻘﺒﻮ : oﻟﺸﺨﺺ ﻟﺬ= ﻳﻤﻠﻚ !ﻣﻜﺎﻧﻴﺎ' ﻣﺎﻳﺔ ﻳﺠﻮ pﻟﻪ :ﻳﻀﻄﻬﺪ :ﻧﺎﺳﺎ
5ﺧﺮﻳﻦ
:ﻳُﺴﻤﺢ ﻟﻪ ﺑﺎ7ﺗﻜﺎ Mﻟﺠﺮﺋﻢ
ﻋﻘﺎ
.Mﻣﻊ 9ﻟﻚ ،ﻓﻌﻨﺪﻣﺎ ﻧُﻠﻘﻰ ﻧﻈﺮ
ﻓﻲ :ﻳﺎﻣﻨﺎ ﻫﺬ) ﻋﻠﻰ ﺑﻌﺾ
oﻟﻌﺎﻟﻢ ﻧﺠﺪ :ﻫﻨﺎ> 9ﻫﻨﻴﺔ ﺗُﻤﺎﻟﻲ ﻷﻏﻨﻴﺎ
ﺗﺘﺤﻴﺰ
ﻟﻬﻢ ﻋﻠﻰ ﺣﺴﺎ Mﻟﻀﻌﻔﺎ ،ﺑﻴﻨﻤﺎ ﺗَﻌﺘﺒﺮ ﻫﺆﻻ ﻟﻔﻘﺮ ﻣﻮﻃﻨﻴﻦ ﻣﻦ ﻟﺪ7ﺟﺔ ﻟﺜﺎﻧﻴﺔ،
ﻣﻦ ﺛَ ﱠﻢ ﻳﺴﺘﻔﻴﺪ ﺑﻌﺾ ﻷﻏﻨﻴﺎ ﻣﻦ ﻟﻌﺪﻟﺔ :ﻛﺜﺮ ﻣﻦ ﻟﻔﻘﺮ
،ﻳﻌﺘﺒﺮ
ّ :ﻟﻌﺪo
ﻫﻮ :ﺗﻜﻮ ﻟﻬﻢ ﻷﻓﻀﻠﻴﺔ ﻋﻠﻰ ﻟﻔﻘﺮ
.ﻋﻼ
ﻋﻠﻰ 9ﻟﻚ ،ﻓﻬﻢ ﻳﻌﻤﻠﻮ ﻋﻠﻰ
ﻛﺒﻴﺮ
ﻇﻠﻤﺎ ً ﺗﺤﻮﻳﺮ 5ﻟﻴﺎ' ﻟﻘﻀﺎ ﻟﻜﻲ ﺗﺘﻤﺎﺷﻰ ﻣﻊ ﻣﺼﺎﻟﺤﻬﻢ .ﻫﺬ) ﻟﻌﻘﻠﻴﺔ ﺗﺴﺒﺐ ً
16
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
19
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ِﺎﻟﻄﻴﱢ ِﺐ َ َﻻ ﺗَْﺄ ُﻛ ُﻠﻮْ ﴿ َﺗُﻮْ ﻟْﻴَﺘَﺎ َﻣﻰ َ ْﻣ َﻮﻟَ ُﻬ ْﻢ َ َﻻ ﺗَﺘَﺒَ ﱠﺪﻟُﻮْ ﻟْ َﺨﺒ َ
ِﻴﺚ ﺑ ﱠ
] ﻟﻨﺴﺎ[ ٦ - ,
18
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
[ ١٧-١٦
21
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻛﺰ ﻟﺮﺟﻞ
20
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
23
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
! ﺑﻴﺌ ًﺔ ﻳﺴﻮ ﻓﻴﻬﺎ ﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ ﻋﻠﻲ ﻟﻨﺤﻮ ﻟﺬ= 7
:ﻧﺎ) ﻓﻲ ﻟﻔﺼﻮ oﻟﺴﺎﺑﻘﺔ
:ﻏﻠﺐ ﻟﻨﺎ 0ﺧﻴﺎﻻً ﻻ ﻳَﺮ ُ !ﻻ ﻓﻲ ﻛﺘﺐ ﻷ! .Mﻧﻬﻢ ﻳُﻨﻜﺮ
!ﻣﻜﺎﻧﻴﺔ
ﺟﻮﻳَﺮ) ُ
ﻣﺠﺘﻤﻊ ُﻳﻌ ﱡﻤﻪ ﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ؛ !ﻻّ :ﻟﺘﺎ7ﻳﺦ ﻳﻘﻒ ﺷﺎﻫ ًﺪ ﻋﻠﻲ ﻋﻬﻮ ﻣﻦ ﻟﺰﻣﻦ
ﻟﺘﺴﺎﻣﺢ
ﻷﻣﻦ
ﻟﺴﻼV
ُ ُ
ﻟﻤﻮﺻﻮ nﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ
،ﻧﺘﺸﺮ ُ:ﻗﻴﻢ ﻓﻴﻬﺎ ُ
ﻟﻌﺪo
ﻓﻲ ﻟﻌﻼﻗﺎ' ﺑﻴﻦ ﻟﻨﺎ .0ﻓﺎﻷﻣﻢ ﻟﺘﻲ 7:ﺳﻞ ﷲ ﺗﻌﺎﻟﻰ 7ﺳﻠﻪ !ﻟﻴﻬﺎ ﺗﻤﻴﺰ' ﻋﻼﻗﺎﺗﻬﻢ
ﻻﺟﺘﻤﺎﻋﻴﺔ ﺑﺎﻟﻌﺪ
oﻟﺴﻼ
Vﻟﺘﺴﺎﻣﺢ ،ﻳﻘﻮ oﷲ ﺗﻌﺎﻟﻲ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ:
ﻳُ ْﻈ َﻠ ُﻤ َ
ﻮ ﴾ ] ﻳﻮﻧﺲ[٤٧:
ﻟﻢ ﻳﻜﻦ ﻫﻨﺎ> ﺿﻄﻬﺎ ٌ ﻷﺣ ٍﺪ ﻓﻲ ﺗﻠﻚ ﻷpﻣﻨﺔ ﺑﻞ ﻛﺎ ﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ ﺳﺎﺋ ًﺪ
ﺑﻴﻦ ﻟﻨﺎ.0
ﻳﺄﻣﺮ ﷲ ﺗﻌﺎﻟﻲ ﺟﻤﻴ َﻊ 7ﺳﻠِﻪ :ﻳُﻘﻴﻤﻮ ﻟﻌﺪ
oﻋﺘﺒﺎ 7ﻟﺠﻨﺲ
:ﻟﻌﺮ,y
ﻟﻜﺘﺐ ﻟﺘﻲ :ﻧﺰﻟﺖ !ﻟﻰ ﻋﻴﺴﻰ
ﻣﻮﺳﻰ
ُﺮ ﺑ ﱠ
ِﺎﻟﻄﺎﻏ ِ
ُﻮ/ ِﻦ ﻟْ َﻐ ﱢﻲ َﻓ َﻤ ْﻦ ﻳَ ْﻜﻔ ْ ﻳﻦ َﻗﺪ ﺗﱠﺒَﻴﱠ َﻦ ﱡ
ﻟﺮ ْﺷ ُﺪ ﻣ َ ﴿ َﻻ > ِْﻛ َﺮ َ 5ﻓِﻲ ﻟ ﱢﺪ ِ
ِﺼﺎ َ lﻟَ َﻬﺎ َﷲﱡ َﺳﻤِﻴ ٌﻊ
َﻰ َﻻ ﻧﻔ َ َﻳُ ْﺆﻣِﻦ ﺑِﺎﷲﱢ َﻓ َﻘ ِﺪ ْ
ﺳﺘَ ْﻤ َﺴ َﻚ ﺑِﺎﻟْ ُﻌ ْﺮ َ ِ Kﻟْ ُﻮﺛْﻘ َ
َﻋﻠِﻴﻢ﴾ ] ﻟﺒﻘﺮ[ ٢٥٦ : K
24
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﺎَ َ /ﻗﻠ ٌ
ِﻴﻞ ﱠﻣﺎ ِﺤ ِ ﺾ >ِﻻﱠ ﻟﱠﺬ َ
ِﻳﻦ َﻣﻨُﻮ َ َﻋ ِﻤ ُﻠﻮ ﱠ
ﻟﺼﺎﻟ َ ﻟَﻴَْﺒﻐِﻲ ﺑَ ْﻌ ُﻀ ُﻬ ْﻢ َﻋ َﻠﻰ ﺑَ ْﻌ ٍ
ُﻫ ْﻢ [ ٢٤ :n ] ﴾...
! ﻣﺎ ﻗﺎ Vﺑﻪ ﻟﻨﺒﻲ
ﻋﻠﻴﻪ ﻟﺴﻼ Vﻫﻨﺎ ﻟﻴُ َﻌ ﱡﺪ ﻣﺜﺎﻻ ﺟﻴّ ًﺪ ﻳﺠﺐ ﻋﻠﻰ ﻟﻤﺆﻣﻨﻴﻦ
ﻻﻗﺘﺪ ﺑﻪ؛ ﻓﻘﺪ ﺳﺎﻧﺪ ﺻﺎﺣﺐ ﻟﺤﻖ
ﻟﻢ ﻳُﺆﺛﱢﺮ ﻋﻠﻴﻪ ﻣﺎ ﻟﻠﺨﺼﻢ ﻵﺧﺮ ﻣﻦ ﻗﻮ،
>9ﻟﻌﺪ oﻫﻮ ﺑﻌﻴﻨﻪ
.ﻓﻲ ﻵﻳﺔ ٢٥ﻣﻦ ﻟﺴﻮ 7ﻧﻔﺴﻬﺎ ،ﻣﺠﺪ ﷲ ﻟﻨﺒﻴﻪ
ﺣﺴﻦ ﺻﻨﻴﻌﻪ
ﺑﺸﺮ) ﺑﺤﺴﻦ ﻟﻤﺂ ِ!
َ ..." :Mﱠ ﻟَُﻪ ﻋِﻨ َﺪﻧَﺎ ﻟَ ُﺰﻟْ َﻔﻰ َ
ُﺣ ْﺴ َﻦ َﻣ ٍ
ﺂ."M
ﺬﻛﺮ) ﷲ ﺗﻌﺎﻟﻰ ﺑﻤﺎ ﻟﻠﻌﺪ oﻣﻦ :ﻫﻤﻴﺔ:
ﻓﻲ ﻵﻳﺔ ٢٦ﻳُ ﱢ
َﻗ ْﺪ َﺟﺎ,ﺗْ ُﻜﻢ ﺑَﻴﱢﻨَ ٌﺔ ﱢﻣﻦ ﱠﺑﱢ ُﻜ ْﻢ َﻓﺄَ ْ ُﻓﻮْ ﻟْ َﻜ ْﻴ َﻞ َﻟْﻤِﻴ َﺰ َ
َ َﻻ ﺗَْﺒ َﺨ ُﺴﻮْ ﻟﻨﱠ َ
ﺎQ
27
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻟﺴﻼ
Vﻻﻟﺘﺰ Vﺑﺎﻷﻣﺎﻧﺔ
،ﻟﺘﻌﺎﻟﻴﻢ
ﻟﺘﺤﻠﻲ ﺑﺎﻷﺧﻼ yﻟﺤﻤﻴﺪ
!ﻟﻰ !ﻗﺎﻣﺔ ﻟﻌﺪّ o
ﻧﻔﺴﻬﺎ
'7ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻟﻤﻨﺰ oﻋﻠﻰ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ
.ﺗﺆﻛﺪ
ﻟﺮﺳﻞ ﻫﻮ !ﻗﺎﻣﺔ ﻟﻌﺪ:o
ﻵﻳﺔ ﻟﺘﺎﻟﻴﺔ : ّ :ﺣﺪ ﻷﺳﺒﺎ7! 7
Mﺳﺎّ o
ﻟِﻴَﻘُﻮ َl ﺎََ /ﻧ َﺰﻟْﻨَﺎ َﻣ َﻌ ُﻬ ُﻢ ﻟْ ِﻜﺘَ َ
ﺎَ fﻟْﻤِﻴ َﺰ َ َﺪ َ ْ َﺳ ْﻠﻨَﺎ ُ ُﺳ َﻠﻨَﺎ ﺑِﺎﻟْﺒَﻴﱢﻨَ ِ﴿ ﻟَﻘ ْ
ﺎَ Qﻟِﻴ ْﻌ َﻠ َﻢ ﷲﱠُ
ِﺴ ِﻂ ََﻧ َﺰﻟْﻨَﺎ ﻟْ َﺤﺪِﻳ َﺪ ﻓِﻴ ِﻪ ﺑَْﺄ ٌَ Qﺷﺪِﻳ ٌﺪ َ َﻣﻨَﺎ ِﻓ ُﻊ ﻟِﻠﻨﱠ ِ َ ﺎ Qﺑِﺎﻟْﻘ ْﻟﻨﱠ ُ
َِ Uﻋ ِﺰﻳ ٌﺰ ﴾ ] ﻟﺤﺪﻳﺪ[ ٢٥ : ِ ﷲﱠَ َﻗﻮ ﱞﻨﺼ ُﺮ ُُ ُ َ 5ﺳ َﻠ ُﻪ ﺑِﺎﻟْ َﻐ ْﻴ ِﺐ > ﱠ
َﻣﻦ ﻳَ ُ
ﻳﺮ
= ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻋﻦ :ﺣﺪ ﻷﻧﺒﻴﺎ ﻟﺬﻳﻦ :ﻣﺮﻫﻢ ﷲ ﺗﻌﺎﻟﻰ ﺑﺈﻗﺎﻣﺔ ﻟﻌﺪo
:ﻳﻜﻮ ﺳﻠﻮﻛﻬﻢ ﻣﺜﺎﻻ ﻳﻘﺘﺪ= ﺑﻪ ﻟﻨّﺎ! ،0ﻧّﻪ ﻟﻨﺒﻲ
َ *َ =ْ ِ> fﺧ ُﻠﻮ َﻋ َﻠﻰ َ* ُ َ* ﺎ cﻧَﺒَﺄُ ﻟْ َﺨ ْﺼ ِﻢ >ِ ْ= ﺗَ َﺴ ﱠﻮ ُ ﻟْﻤ ْ
ِﺤ َﺮ َ ﴿ َ َﻫ ْﻞ َﺗَ َ
ﻇﺎﻫﺮ ﻓﻲ :ﺣﺎﻳﺜﻪ
ﻣﻮﻗﻔﻪ
ﻛﻞ ﻋﺼﺮ .ﻟﻢ ﻳﻜﻦ ﻟﻴﻨﻄﻖ ﻋﻦ ﻟﻬﻮ] ﺑﻞ ﻛﺎ ﻟﻮﺣﻲ ً
:ﻓﻌﺎﻟﻪ
.ﻳﺼﻒ ﷲ ﺗﻌﺎﻟﻰ ﺣﺴﻦ ﺧﻠﻖ ﻧﺒﻴﻪ ﻣﺤﻤﺪ
ﻋﻨﺎﻳﺘﻪ ﻟﻔﺎﺋﻘﺔ ﺑﺎﻟﻤﺆﻣﻨﻴﻦ:
ﻳﺺ َﻋ َﻠ ْﻴ ُﻜﻢ
ُﺴ ُﻜ ْﻢ َﻋ ِﺰﻳ ٌﺰ َﻋ َﻠ ْﻴ ِﻪ َﻣﺎ َﻋﻨِﺘﱡ ْﻢ َﺣ ِﺮ ٌ
ﻮ ﱢﻣ ْﻦ َﻧﻔ ِ
ﺎ,ﻛ ْﻢ َ ُﺳ ٌ
َﺪ َﺟ ُ
﴿ ﻟَﻘ ْ
ِﻴﻦ َ ٌ
ُ gﱠ ِﺣ ٌ
ﻴﻢ ﴾ ] ﻟﺘﻮﺑﺔ[ ١٢٨ : ﺑِﺎﻟْ ُﻤ ْﺆ ِﻣﻨ َ
ﱡﻣ ْﺆ ِﻣﻨ َ
ِﻴﻦ ﴾ ] ﻷﻋﺮ[ ٨٥ :g
ﻓﻲ 5ﻳﺔ :ﺧﺮ=9 ،ﻛﺮﻫﻢ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﻟﺴﻼ ّ : Vﻟﻜﺴﺐ ﻟﺤﻼ
oﻷﻣﺎﻧﺔ ﺧﻴﺮ
ﻟﻬﻢ
،ﻋﺎﻫﻢ ﻹﻗﺎﻣﺔ ﻟﻌﺪ:o
َﻧَﺎ َﻋ َﻠ ْﻴ ُﻜﻢ ﺑ َ
ِﺤﻔ ٍ
ِﻴﻆ ﴾ ] ﻫﻮ*[ ٨٦ - ٨٥ :
َ
ﻳُﻘﺪ Vﻟﻨﺎ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ :ﻣﺜﻠﺔ ﻋﺪﻳﺪ ﻟﻤﺎ ﻗﺎ Vﺑﻪ :ﻧﺒﻴﺎ )jﻣﻦ ﻣﻮﻗﻒ
ﻋﺎﻟﺔ ﻛﺎﻟﻨﺒﻲ ﻣﻮﺳﻰ
ﻋﻴﺴﻰ
ﻳﻮﺳﻒ ،ﻋﻠﻴﻬﻢ ﻟﺴﻼ
،Vﻏﻴﺮﻫﻢ
.ﻳﺬﻛﺮ ﻟﻨﺎ ﻟﻘﺮ5
ﻟﻜﺮﻳﻢ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻛﻴﻒ ﻋﺎ ﻫﺆﻻ ﻷﻧﺒﻴﺎ :ﻗﻮﻣﻬﻢ !ﻟﻰ ﻓﻌﻞ ﻟﺨﻴﺮ'.
ﻟﻨﺒﻲ ﻣﺤﻤﺪ ،ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ: ،ﻗﺎ Vﻟﻌﺪ: oﻳﻀﺎ ﻓﻲ ﻗﻮﻣﻪ ،ﻣﻤﺘﺜﻼ ﻟﻘﻮﻟﻪ
ﺗﻌﺎﻟﻰ:
ِ ﷲﱠ َﻛ َ
ﺎ َﺳﻤِﻴﻌﺎً ﺑَ ِﺼﻴﺮً﴾ ِﻈ ُﻜﻢ ﺑِ ِﻪ > ﱠ ِ ﷲﱠ ﻧِﻌ ﱠ
ِﻤﺎ ﻳَﻌ ُ َ ﺗَ ْﺤ ُﻜ ُﻤﻮْ ﺑِﺎﻟْ َﻌ ْﺪ ِ > ﱠ
]ﻟﻨﺴﺎ[٥٨ :,
:ﺣﺪ ﻷﻣﺜﻠﺔ ﻟﺪﻟﺔ ﻋﻠﻰ 9ﻟﻚ ﻫﻮ ﻟﻤﻌﺎﻫﺪ ﻟﺘﻲ ﻋﻘﺪﻫﺎ ﻣﻊ ﻃﺎﺋﻔﺔ ﻣﻦ :ﻫﻞ
ﻟﻜﺘﺎ
Mﻫﻢ :ﻫﻞ ﻧﺠﺮ
،ﻧﺺ ﻫﺬ) ﻟﻤﻌﺎﻫﺪ ﻳﻜﺸﻒ ﻋﻦ ﺗﻄﺒﻴﻖ ﻟﻠﻌﺪ oﻟﻢ ﻳﺴﺒﻖ
ﻟﻪ ﻣﺜﻴﻞ ﻓﻲ ﻣﺜﻞ 9ﻟﻚ ﻟﻌﻬﺪ
.ﻫﺬ ﻧﺺ ﻣﻌﺎﻫﺪ ﻧﺠﺮ:
"! 9ﻃﺎﻟﺐ :ﺣﺪ ﻣﻦ :ﻫﻞ ﻧﺠﺮ ﺑﺤﻘﻮﻗﻪ ﻓﻴﺠﺐ :ﻳُﺤﻜﻢ ﺑﺎﻟﻌﺪ oﺑﻴﻦ ُ
ﻟﻤ ﱠﺪﻋِﻲ
١
ﻟﻤ ﱠﺪ َﻋﻰ ﻋﻠﻴﻪ
،ﻟﻬﻢ :ﻻ ﻳﻈﻠﻤﻬﻢ :ﺣﺪ
,ﻋﻠﻴﻬﻢ :ﻻ ﻳﻈﻠﻤﻮ :ﺣﺪ"”
ُ
ﻫﺬ ﻳﻮﺿﺢ ﻣﺪ] ﻟﻌﺪ oﻟﺬ= ﺗﻤﺘﻊ ﺑﻪ ﻟﻨﺎ5 0ﻧﺬ>
.ﺑﺴﺒﺐ ﻫﺬ ﻟﻌﺪo
ﻟﻔﺮﻳﺪ: ،ﺻﺒﺢ ﻟﻨﺎ 0ﻳﺜﻘﻮ ﻓﻲ 7ﺳﻮ oﷲ ،ﺣﺘﻰ ﻣﻦ ﻛﺎ ﻣﻦ :ﻟ ّﺪ :ﻋﺪﺋﻪ:
،ﻋﺠﺒﻮ
:ﺷ ّﺪ ﻹﻋﺠﺎ Mﺑﺄﻣﺎﻧﺘﻪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ.
! ّ ﺗﻠﻚ ﻟﻤﻮﻗﻒ ﻟﺘﻲ ﺗﻌﺮ dﺑﻌﻀﺎ ﻣﻦ ﻣﺤﺎﺳﻦ :ﺧﻼ yﻟﻨﺒﻲ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻗﺪ ﻇﻬﺮ' ﻧﺘﻴﺠﺔ ﻻﻟﺘﺰﻣﻪ ﻟﺪﻗﻴﻖ ﺑﻤﻨﻬﺞ ﷲ ﺗﻌﺎﻟﻰ
:ﻣﺮ) ،ﻛﻤﺎ :ﻧﻬﺎ ﺗﻌﻜﺲ
ﻟﺘﺴﺎﻣﺢ
ﻟﻨﻈﺎ Vﻟﻌﺎ oﻟﺬ= :ﺧﻠﻪ ﻟﻨﺒﻲ ﻓﻲ ﻟﺤﻴﺎ ﻻﺟﺘﻤﺎﻋﻴﺔ:
.ﺻﺒﺢ ﻣﻦ
ﻟﻮﺿﺢ :ﻟﻤﺠﺘﻤﻊ ﻟﺬ= ﻳﻠﺘﺰ Vﺑﺄ
ﻣﺮ ﻟﻘﺮ
5ﻗﻴﻤﻪ
ﻳﺘﺤﺮ] ﻟﺪﻗﺔ ﻓﻲ 9ﻟﻚ ﻻﺑ ّﺪ
:ﻳﻨﻌﻢ ﺑﺤﻴﺎ ﻣﻠﺆﻫﺎ ﻷﻣﻦ
ﻟﻌﺪ.o
31
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻛﺎ ﻟﻌﺮ Mﻓﻲ ﻟﻌﺼﺮ ﻟﺠﺎﻫﻠﻲ ﻳﻨﻬﺒﻮ ﻟﻘﻮﻓﻞ ﻟﺘﺠﺎ7ﻳﺔ ﺑﺎﻹﻏﺎ 7ﻋﻠﻴﻬﺎ
ﻳﺒﻴﻌﻮ
ﻟﻐﻨﺎﺋﻢ ﺑﺄﺛﻤﺎ ﺑﺨﺴﺔ ﻣﺴﻴﻄﺮﻳﻦ ﺑﺬﻟﻚ ﻋﻠﻰ ﻷﺳﻮ
.yﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﻷﺣﻴﺎ ﻛﺎﻧﻮ
ﻳﺨﻔﻮ ﺗﻠﻚ ﻟﺒﻀﺎﺋﻊ !ﻟﻰ
ﻗﺖ ﻟﺤﺎﺟﺔ ﺛﻢ ﻳﺒﻴﻌﻮﻧﻬﺎ ﺑﺄﺳﻌﺎ 7ﺑﺎﻫﻈﺔ.
ﻳﺨﺒﺮﻧﺎ ﷲ ﺗﻌﺎﻟﻲ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻋﻦ ﻷﻋﺮ Mﻟﺬﻳﻦ ﻛﺎﻧﻮ ﻳﺸﻜﻠﻮ ﻏﺎﻟﺒﻴﺔ
ﻟﻤﺠﺘﻤﻊ ﻓﻲ ﻓﺘﺮ ﻣﺎ ﻗﺒﻞ ﻟﺒﻌﺜﺔ ﻟﻨﺒﻮﻳﺔ
،ﻛﻴﻒ :ﻧﻬﻢ :ﻋﺮﺿﻮ ﻋﻦ ﻻﻣﺘﺜﺎ oﻟﻜﻠﻤﺎ'
ﻟﺮﺳﻮ oﻛﻤﺎ ﻓﻲ ﻵﻳﺔ ﻟﺘﺎﻟﻴﺔ:
َ َ fﺷ ﱡﺪ ُﻛﻔْﺮً َﻧِﻔَﺎﻗﺎً ََ ْﺟ َﺪ ُ َﻻﱠ ﻳَ ْﻌ َﻠ ُﻤﻮْ ُﺣ ُﺪ َ* َﻣﺎ َﻧ َﺰ َ ﷲﱡ َﻋ َﻠﻰ
﴿ َﻷ ْﻋ َﺮ ُ
﴿ ُﻗ ْﻞ َ َﻣ َﺮ َﺑﱢﻲ ﺑِﺎﻟْﻘ ْ
ِﺴ ِﻂ ] ﴾ ....ﻷﻋﺮ[٢٩ :g
ﻟﺮﺳﺎﻟﺔ ﻟﻤﺤﻤﺪﻳﺔ ﺑﺎﻷﺧﻼ yﻟﺤﻤﻴﺪ :ﻋﻈﻢ ﻷﺛﺮ ﻓﻲ ﺷﺒﻪ
ﻗﺪ ﻛﺎ ﻻﻗﺘﺮ ّ
ﻟﺠﺰﻳﺮ ﻟﻌﺮﺑﻴﺔ؛ ﻓﺪﺧﻞ ﻟﻨﺎ 0ﻓﻲ ﻳﻦ ﷲ :ﻓﻮﺟﺎ
.ﺳﺎ ﺣﻴﻨﺬ> ﺗﻄﺒﻴﻖ ﻣﺎ :ﻣﺮ ﺑﻪ
ﻟﺴﻼ ،Vﻓﻜﺎ ﻟﻨﻈﺎ Vﻻﺟﺘﻤﺎﻋﻲ ﺣﻴﻨﺬ> ﻳﻌﻤﻪﻟﻘﺮ 5ﻣﻦ ﺣﺴﻦ ﻟﺨﻠﻖ
ﻟﺘﺴﺎﻣﺢ ّ
ﻟﻤﻬﻤﺔ ﻟﺬﻟﻚ ﻫﻮ ّ :ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ :ﻗﺎ VﻟﺴﻼV
ﻷﻣﻦ:
.ﺣﺪ ﻷﺳﺒﺎّ M
ﻻﺟﺘﻤﺎﻋﻲ ﺑﺪ
ﺗﻤﻴﻴﺰ ﺑﻴﻦ ﻟﻨﺎ ،0ﻣﻤﺘﺜﻼ ﻟﻶﻳﺔ ﻟﻜﺮﻳﻤﺔ:
30
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻟﻜﺮﻳﻢ ﺑﺸﺪ
.ﻓﻲ ﻳﻮﻣﻨﺎ ﻫﺬ
،ﻓﻲ ﻟﻮﻗﺖ ﻟﺬ= ﺗﻌﺮ nﻟﻌﻨﺼﺮﻳﺔ ﺑﺄﻧﻬﺎ ﺷﻲ
ﻛﺒﻴﺮ ﻓﻲ ﻟﻌﺪﻳﺪ
ﺣﺮﻣﻪ ﷲ ﺗﻌﺎﻟﻲ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ،ﻧﺠﺪ :ﻧﻬﺎ ﻣﻨﺘﺸﺮ ﻧﺘﺸﺎً 7
ﻣﻦ ﻟﻤﺠﺘﻤﻌﺎ'
.ﻛﻤﺎ 9ﻛﺮﻧﺎ ﺳﺎﺑﻘﺎ ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﻟﻨﺎ 0ﺷﻌﻮﺑًﺎ ﻣﺨﺘﻠﻔﺔ ﻟﻐﺮd
ﻣﻌﻴﻦ "ﻟِﺘَ َﻌ َﺎ7ﻓُﻮ" .ﻓﺎﻟﻨّﺎ 0ﻋﻨﺪ ﷲ ﺳﻮ
،ﻋﻠﻮ ﻟﻘﺪ 7ﻻ ﻳﻜﻮ !ﻻ ﺑﺘﻘﻮ] ﷲ ﺗﻌﺎﻟﻰ
ﺿﺢ ﻟﻨﺒﻲ :ﻳﻀﺎ ﻟﻘﻮﻣﻪ ﻟﺬﻳﻦ ﻣﺎ7ﺳﻮ ﻟﺘﻤﻴﻴﺰ ﻟﻌﻨﺼﺮ= :
ﻹﻳﻤﺎ ﺑﻪ
.ﻗﺪ ّ
ﻟﻜﻞ :ﻣﺎ Vﷲ ﺳﻮّ .
:ﻛﺪ ﻓﻲ ﻟﻌﺪﻳﺪ ﻻﺧﺘﻼﻓﺎ' ﻟﻌﺮﻗﻴﺔ ﻟﻴﺴﺖ ﺑﺬ' :ﻫﻤﻴﺔ
ّ ّ :
ﻣﻦ ﻟﻤﻮﺿﻊ :ﻟﻤﻬﻢ ﻫﻮ ﻹﻳﻤﺎ ﻟﺼﺎ yﺑﺎﷲ ﺗﻌﺎﻟﻰ
.ﻓﻲ ﺧﻄﺒﺘﻪ ﻷﺧﻴﺮ: ،ﻣﺮ
ﻟﻨﺒﻲ ﻋﻠﻴﻪ ﻟﺼﻼ
ﻟﺴﻼ Vﻟﻨﺎ: 0ﻻ ﻳُﻤﻴﺰ
ﻓﻲ ﻣﻌﺎﻣﻼﺗﻬﻢ:
" :ﻳﻬﺎ ﻟﻨﺎ7 ّ ! ،0ﺑﻜﻢ
ﺣﺪ : !
،ﺑﺎﻛﻢ
ﺣﺪ ،ﻻ ﻓﻀﻞ ﻟﻌﺮﺑﻲ ﻋﻠﻰ ﻋﺠﻤﻲ
ﻻ ﻟﻌﺠﻤﻲ ﻋﻠﻰ ﻋﺮﺑﻲ
،ﻻ ﻷﺑﻴﺾ ﻋﻠﻰ :ﺳﻮ
ﻻ ﻷﺳﻮ ﻋﻠﻰ :ﺑﻴﺾ !ﻻ
٢
ﺑﺎﻟﺘﻘﻮ]: ّ ! .ﻛﺮﻣﻜﻢ ﻋﻨﺪ ﷲ :ﺗﻘﺎﻛﻢ"
ﻛﻤﺎ :ﺧﺒﺮ ﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻟﻨﺎ: 0ﻳﻀﺎ ّ :ﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ
ّ
ﻟﻜﻞ ﻣﺴﺌﻮ oﻋﻦ :ﻋﻤﺎﻟﻪ :ﻣﺎ Vﷲ ﺗﻌﺎﻟﻰ. ﻟﻨﺎ
0ﻟﻢ ﻳﻜﻮﻧﻮ ﺷﻴﺌﺎ ،ﻓﺎﻟﻜﻞ ﺳﻮ
ﻟﺴﺒﺐ :ﺿﺎ: nﻧﻪ ﻣﻦ ﻟﺨﻄﺄ :ﻳﻘﻴّﻢ ﻹﻧﺴﺎ ﻋﻠﻰ :ﺳﺎ 0ﻧﺴﺒﻪ
.ﻳﻘﻮo
ﻟﻬﺬ ّ
ﻟﺮﺳﻮ oﻟﻜﺮﻳﻢ
ّ
" ﻛﻠﻜﻢ ﻵ V5
Vﻣﻦ ﺗﺮ
Mﻟﻴﻨﺘﻬﻴﻦ ﻗﻮ Vﻳﻔﺨﺮ
ﺑﺂﺑﺎﺋﻬﻢ
:ﻟﻴﻜﻮﻧﻦ :ﻫﻮ
ﻋﻠﻰ ﷲ ﻣﻦ ﻟﺠﻌﻼ" .٣
ﻛﻤﺎ ﻗﺎ: oﻳﻀﺎ ّ :ﻟﻤﻘﻴﺎ 0ﻫﻮ ﻟﺘﻘﻮ] ﻓﻘﻂ:
ﻃﻒ ﻟﺼﺎ eﻟﻢ
"! :ﻧﺴﺎﺑﻜﻢ ﻫﺬ) ﻟﻴﺴﺖ ﺑﻤﺴﺒﺔ ﻋﻠﻰ :ﺣﺪ ،ﻛﻠﻜﻢ ﺑﻨﻮ ّ V5
ﻟﺮﺟﻞ :ﻳﻜﻮ
ﺗﻤﻠﺆ) .ﻟﻴﺲ ﻷﺣﺪ ﻋﻠﻰ :ﺣﺪ ﻓﻀﻞ !ﻻ ﺑﺪﻳﻦ
:ﺗﻘﻮ] ،ﺣﺴﺐ ّ
ﻓﺎﺣﺸﺎ ﺑﺬﻳﺌﺎ ﺑﺨﻴﻼ ﺟﺒﺎﻧﺎ" .٤
ﻋﻠﻰ ﻣﺪ] ﺣﻴﺎﺗﻪ ،ﺣﺚ ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻟﻨﺎ : 0ﻳﺘﺨﻠﻮ
ﻋﻦ ﻣﺒﺎﺋﻬﻢ ﻟﺠﺎﻫﻠﻴﺔ ﻟﺤﻤﻘﺎ :
,ﻳﻌﻴﺸﻮ ﻣﺘﻤﺴﻜﻴﻦ ﺑﺎﻟﻘﻴﻢ ﻟﻘﺮ5ﻧﻴﺔ
.ﻗﺪ
ﺻﻒ
32
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻟﻪ ﻣﺜﻴﻞ ﻓﻲ ﻟﻤﺠﺘﻤﻊ ﻟﻌﺮﺑﻲ؛ ﻟﺬ ﻛﺎ ﺋﻤﺎ ﻣﺤﻞ ﺗﻘﺪﻳﺮ ﻟﻨﺎ!
0ﻋﺠﺎﺑﻬﻢ.
ﻣﻨﺬ 9ﻟﻚ ﻟﻮﻗﺖ :ﺻﺒﺢ ﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻧﻤﻮ9ﺟﺎ ﻟﻠﻤﺆﻣﻨﻴﻦ ،ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ
ﺑﺈﻗﺎﻣﺔ ﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ ﻓﻲ ﻟﺒﻼ ﻟﻤﻔﺘﻮﺣﺔ .ﻓﻘﺪ ﻃﺒّﻖ ﻟﻌﺪ oﻟﻤﻮﺻﻮ nﻓﻲ ﻟﻘﺮ5
ﻟﻜﺮﻳﻢ ﺗﺠﺎ) ﺳﻜﺎ ﻟﺒﻠﺪ ﻟﻤﻔﺘﻮﺣﺔ ،ﻛﻤﺎ ﻗﺎ Vﺑﻌﻘﺪ ﻣﻌﺎﻫﺪ' ﻣﻌﻬﻢ ﻛﺎﻧﺖ
ﺳﺒﺒﺎ ﻓﻲ ﺳﻌﺎﺗﻬﻢ
.ﻛﺎﻧﺖ ﻟﺴﻤﺔ ﻟﻤﻤﻴﺰ ﻟﺘﻠﻚ ﻟﻤﻌﺎﻫﺪ' : ّ :ﺣ ًﺪ ﻟﻢ ﻳﺘﻌﺮd
ﻷﻧﻰ ﻇﻠﻢ
.ﻟﻬﺬ ﻟﺴﺒﺐ ﻛﺎ :ﻫﻞ ﻟﺒﻠﺪ ﻟﻤﻔﺘﻮﺣﺔ ،ﻣﻬﻤﺎ ﻛﺎﻧﺖ :ﺟﻨﺎﺳﻬﻢ
:
ﻳﺎﻧﺎﺗﻬﻢ ،ﺋﻤﺎ ﻣﺴﺮ
7ﻳﻦ ﺑﺴﺒﺐ ﻟﻌﺪﻟﺔ ﻟﺘﻲ :ﺗﻰ ﺑﻬﺎ ﻹﺳﻼ! Vﻟﻴﻬﻢ.
ﻟﻘﺪ :ﻗﺎ Vﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻟﻌﺪ oﺑﻴﻦ ﻟﻨﺎ
0ﻛﺬ ﻓﻌﻞ :ﺻﺤﺎﺑﻪ ،ﺳﻼV
ﷲ ﻋﻠﻴﻬﻢ :ﺟﻤﻌﻴﻦ ﻛﻤﺎ ﺗﺆﻛﺪ ﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ:
35
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
9 0ﻳﺎﻧﺎ' :
:ﺟﻨﺎ0
ﻧﺺ ﻣﻜﺘﻮ Mﺗﻌﻬﺪ ﺑﻪ ﻟﻨﺒﻲ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻣﻌﺎ ﻓﻲ ﺳﻼ o
: ّ ! .Vﱢ
:ﻟﻐﺎ' ﻣﺨﺘﻠﻔﺔ ً
ﺳﻠﻢ ﻛﺎ ﺗﻔﺎﻗﻴﺔ ﺳﻼ
.٧ Vﺗﻠﻚ ﻟﺤﻘﻴﻘﺔ ﺗﺆﻛﺪ ﺣﻘﻴﻘﺔ :ﺧﺮ] ﻫﻲ ّ :ﻟﻨﺒﻲ :ﺧﺬ
ﻋﻠﻰ ﻋﺎﺗﻘﻪ !ﻗﺎﻣﺔ ﻟﻌﺪ
oﻟﺘﺴﺎﻣﺢ
.ﺑﻌﺪ ﻓﺘﺢ ﻣﻜﺔ ﺗﺠﻠّﺖ ﺳﻤﺎﺣﺔ ﻟﻨﺒﻲ ﺣﻴﻦ ﻋﻔﺎ
ﻟﺨﻠُﻖ ﻫﺬ ﻟﻢ ﻳﺴﺒﻖ
ﻋﻦ
:ﻟﺌﻚ ﻟﺬﻳﻦ ﻗﺎﻣﻮ ﺑﺘﻌﺬﻳﺐ ﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﻗﺒﻞ ّ ! .ﺗﻤﺎُ V
34
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﺳﻮﻳّﺎ
.ﻗﺪ ﺿﻤﻦ ﺳﺘﻮ 7ﻟﻤﺪﻳﻨﺔ ﻟﺤﺮﻳّﺔ ﻟﺪﻳﻨﻴﺔ ﻟﻤﻄﻠﻘﺔ
،ﻫﺬ ﺗﺒﺪ
ﺟﻠﻴﱠﺎ ﻓﻲ ﻟﺒﻨﺪ
ﻟﺘﺎﻟﻲ:
" ﺳﻴﻌﻴﺶ ﻳﻬﻮ ﺑﻨﻲ ﻋﻮ nﻣﻊ ﻟﻤﺆﻣﻨﻴﻦ ﺟﻨﺒﺎ !ﻟﻰ ﺟﻨﺐ ،ﻟﻠﻴﻬﻮ ﻳﻨﻬﻢ،
ﻟﻠﻤﺴﻠﻤﻴﻦ ﻳﻨﻬﻢ" . ٩
ﻛﻤﺎ ﺿﻤﻦ ﻫﺬ ﻟﻌﻘﺪ :ﻳﻀﺎ ﻟﺤﻘﻮ yﻟﻔﺮﻳﺔ ﻟﻠﻴﻬﻮ
ﻟﻤﺸﺮﻛﻴﻦ ،ﻳﻘﻮ oﻟﺒﻨﺪ
ﻟﺴﺎ 0ﻋﺸﺮ:
"ﻟﻴﻬﻮ= ﻟﺬ= ﻳﻠﺘﺰ Vﺑﺎﻟﻌﻘﺪ ﻟﻪ ﻛﻞ ﻟﺤﻖ ﻓﻲ :ﻳﻨﺎ oﻣﺴﺎﻧﺪﺗﻨﺎ ﻟﻪ
،ﺣﻘﻮﻗﻪ
ﻛﺄ=
ﺣﺪ ﻣﻨﺎ ،ﻓﻠﻦ ﻳﺆ9ﻳﻪ :ﺣﺪ
: ،ﻳﻨﺎﺻﺮ ﻋﺪ
) ﻋﻠﻴﻪ" .١٠
ﻣﻜﻔﻮﻟﺔ ﺗﻤﺎﻣﺎ ّ
ﻗﺪ ﻟﺘﺰ: Vﺻﺤﺎ Mﻟﻨﺒﻲ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﺑﻬﺬ) ﻟﻮﺛﻴﻘﺔ ﺑﻤﻨﺘﻬﻰ ﻟﺪﻗﺔ،
ﺣﻔﻈﻮ ﻟﺤﻘﻮ yﻟﻠﺒﺮﺑﺮ
ﻟﺒﻮ9ﻳﻴﻦ
ﻟﺒﺮﻫﻤﺔ
ﻏﻴﺮﻫﻢ
.١١ﻓﻲ ﺗﻠﻚ ﻟﻔﺘﺮ ﻛﺎ
ﺤﻞ ﻟﻨﺰﻋﺎ' ،ﻛﻤﺎ ﻛﺎ ﻛﻞ ﻓﺮ ﻳﺤﺘﺮ Vﻣﻌﺘﻘﺪ' ﻵﺧﺮﻳﻦ ،ﻓﻜﺎ ﻣﻦ ﻟﺴﻬﻞ :ﺗُ ّ
:ﻋﻢ ﻟﺴﻼ
Vﻟﻌﺪ oﻟﻤﺪ ﻃﻮﻳﻠﺔ ﻣﻦ ﻟ ّﺰﻣﻦ.
ﻟﻢ ﻳﻜﻦ ﻟﻌﻘﺪ ﻟﺬ= :ﺑﺮﻣﻪ ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻣﻊ :ﻫﻞ ﻟﻜﺘﺎ Mﻓﺤﺴﺐ؛
!ﻧﻤﺎ ﺷﻤﻞ ﻟﻤﺸﺮﻛﻴﻦ :ﻳﻀﺎ ،ﻓﻘﺪ ﻋﺎﻣﻠﻬﻢ ﺑﺎﻟﻌﺪ oﺋﻤﺎ
،ﻛﺎ ﻳﺠﻴﺮﻫﻢ ﻋﻠﻰ ﻟﻔﻮ7
ﺣﻴﻨﻤﺎ ﻳﺴﺘﺠﻴﺮ
ﺑﻪ.
ﻫﺬ ﻳﻌﻨﻲ :ﺗﻠﻚ ﻟﻤﺠﺘﻤﻌﺎ' ﻃﻠﺒﺖ ﺣﻤﺎﻳﺔ ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻓﻲ
ﻣﻮﺟﻬﺔ ﻟﻬﺠﻤﺎ' ﻋﻠﻴﻬﺎ
:ﻻﺗﻬﺎﻣﺎ' ﻟﺒﺎﻃﻠﺔ ﻟﻬﺎ .ﻓﻌﻠﻰ ﻣﺪ] ﺣﻴﺎﺗﻪ ﻃﻠﺐ ﻟﻌﺪﻳﺪ
ﻣﻦ ﻟﻤﺸﺮﻛﻴﻦ
ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﺣﻤﺎﻳﺔ ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ،ﻓﻘﺎ Vﺑﺤﻤﺎﻳﺘﻬﻢ
ﺿﻤﺎ ﻷﻣﻦ ﻟﻬﻢ
.ﻓﻲ ﺳﻮ 7ﻟﺘﻮﺑﺔ ،ﻳﺬﻛﺮ ﷲ ﺗﻌﺎﻟﻰ ﻃﻠﺒﺎ' ﻟﺤﻤﺎﻳﺔ ﻣﻦ ﻗﺒﻞ
ﻟﻮﺛﻨﻴﻴﻦ
ﻗﺒﻮ oﻟﻤﺆﻣﻨﻴﻦ ﻟﻬﺎ ،ﻳﻘﻮ oﺗﻌﺎﻟﻰ:
37
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
َ َﻻ ُﻫ ْﻢ ﻳَ ْﺤ َﺰﻧُ َ
ﻮ ﴾ ]ﻟﺒﻘﺮ[٦٢ :K
! ّ ﻣﺎ 9ﻛﺮﻧﺎ) ﻣﻦ ﻷﻣﺜﻠﺔ ﻳُﻌﺪ ﺿﺌﻴﻼ ﺑﺎﻟﻤﻘﺎ7ﻧﺔ ﻣﻊ ﻣﺎ ﻗﺎ Vﺑﻪ ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻹﻗﺎﻣﺔ ﻟﻌﺪ! ،oﻻّ : ّ :ﻫﻢ ﻫﺬ) ﻟﻤﻌﺎﻫﺪ' ﻫﻮ ﺳﺘﻮ 7ﻟﻤﺪﻳﻨﺔ ﻟﺬ= ﺗﻢ ﻋﻘﺪ)
ﻣﻊ ﻟﻴﻬﻮ
ﻟﻤﺸﺮﻛﻴﻦ ،ﻫﺬ ﻟﺪﺳﺘﻮ 7ﻟﺬ= ﻣﺎ opﻣﻮﺿﻮ eﻟﻌﺪﻳﺪ ﻣﻦ ﻟﻤﻘﺎﻻ'
ﻟﺘﻲ ﺗُﻜﺘﺐ ﻟﻴﻮ
،Vﻫﻮ ّ
ﻣﺤﻞ ﻫﺘﻤﺎ
Vﻋﻨﺎﻳﺔ ﻛﺒﻴﺮﻳﻦ.
ّﺗﻢ !ﻋﺪ ﻫﺬ ﻟﺪﺳﺘﻮ 7ﺗﺤﺖ 7ﻋﺎﻳﺔ ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ ﻗﺒﻞ ١٤٠٠
ﻋﺎ
,Vﻛﺎ 9ﻟﻚ ﺗﺤﺪﻳ ًﺪ ﻋﺎ
39
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻮ َﻛ ْﻴ َﻒ ﻳَ ُﻜ ُ
ﻮ ﻟِ ْﻠ ُﻤ ْﺸ ِﺮ ِﻛ َ
ﻴﻦ َﻋ ْﻬ ٌﺪ ﻋِﻨ َﺪ ِﻚ ﺑِﺄَﻧﱠ ُﻬ ْﻢ َﻗ ْﻮ ٌ lﻻﱠ ﻳَ ْﻌ َﻠ ُﻤ َ
َﺑْ ِﻠ ْﻐ ُﻪ َﻣ ْﺄ َﻣﻨَ ُﻪ َ=ﻟ َ
38
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻟﺬ= ﻛﺘﺒﻪ ﻟﺒﻄﺮﻳﺮ> !ﻟﻰ :ﺳﻘﻒ ﺑﻼ ﻓﺎ 07ﻳﻠﻔﺖ ﻻﻧﺘﺒﺎ) !ﻟﻰ ﺣ ّﺪ ﺑﻌﻴﺪ؛ ﺣﻴﺚ
ﺗﻈﻬﺮ ﻓﻴﻪ ﻟﻜﻠﻤﺎ' ﻟﻤﺴﻴﺤﻴّﺔ
،ﻫﻲ ﺗﺼﻒ ﻟﻌﺪ
oﻟﺮ:ﻓﺔ ﻟﺘﻲ :ﻇﻬﺮﻫﺎ ﻟﺤﻜﺎV
ﻟﻤﺴﻠﻤﻮ ﻓﻲ ﺗﻌﺎﻣﻠﻬﻢ ﻣﻊ :ﻫﻞ ﻟﻜﺘﺎ:M
"ﻟﻌﺮ Mﻟﺬﻳﻦ ﻣﻨﺤﻬﻢ ﷲ ﺣﻜﻢ ﻟﻌﺎﻟﻢ ﻓﻲ ﻫﺬ ﻟﻮﻗﺖ ﻻ ﻳﻀﻄﻬﺪ
ﻟ ّﺪﻳﻦ
ﻟﻤﺴﻴﺤﻲ؛ ﺑﻞ ﻳﺤﺘﺮﻣﻮﻧﻪ ﻓﻌﻼ! .ﻧﻬﻢ ﻳُﻜﺮﻣﻮ ﻗﺴﺎ
ﺳﺘﻨﺎ
ﻗﺪﻳﺴﻴﻨﺎ
،ﺗﺼﻞ
ﻣﻨﺎﻓﻌﻬﻢ !ﻟﻰ ﻛﻨﺎﺋﺴﻨﺎ
ﺻﻮﻣﻌﻨﺎ" .١٥
ﻟﻮﺛﻴﻘﺔ ﻟﺘﺎﻟﻴﺔ ﻣﻦ ﻋﻤﺮ7 ،ﺿﻲ ﷲ ﻋﻨﻪ ،ﺗُﻈﻬﺮ ﻧﻮ eﻟﺘﺴﺎﻣﺢ ﻟﺬ= ﻳﻬﺒﻪ ﷲ
ﻟﻺﻧﺴﺎ ﺣﻴﻨﻤﺎ ﻳﺘّﺼﻒ ﺑﺎﻟﺨﺼﺎﺋﺺ ﻟﺘﻲ 9ﻛﺮﻫﺎ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ:
"ﻫﺬ ﻣﺎ :ﻋﻄﻰ ﻋﺒﺪ ﷲ :ﻣﻴﺮ ﻟﻤﺆﻣﻨﻴﻦ :ﻫﻞ !ﻳﻠﻴﺎ ﻣﻦ ﻷﻣﺎ: ،ﻋﻄﺎﻫﻢ :ﻣﺎﻧًﺎ
ﻷﻧﻔﺴﻬﻢ
:ﻣﻮﻟﻬﻢ
ﻛﻨﺎﺋﺴﻬﻢ
ﺻﻠﺒﺎﻧﻬﻢ
،ﺳﻘﻴﻤﻬﺎ
ﺑﺮﻳﺌﻬﺎ
ﺳﺎﺋﺮ ﻣﻠّﺘﻬﺎ :ﻧﻪ ﻻ
ﺗُﺴﻜﻦ ﻛﻨﺎﺋﺴﻬﻢ
ﻻ ﺗُﻬﺪ
،Vﻻ ﻳُﻨﺘﻘﺺ ﻣﻨﻬﺎ
ﻻ ﻣﻦ ﺧﻴﺮﻫﺎ
،ﻻ ﻣﻦ ﺻﻠﺒﻬﻢ
ﻻ
١٦
ﻀﺎ: 7ﺣﺪ ﻣﻨﻬﻢ"
ﻜﺮﻫﻮ ﻋﻠﻰ ﻳﻨﻬﻢ
،ﻻ ﻳُ ﱠﻣﻦ ﺷﻲ ﻣﻦ :ﻣﻮﻟﻬﻢ
،ﻻ ﻳُ َ
ﺟﺪ ﻓﻲ ﺗﻮﺿﻴﺢ ﻣﻔﻬﻮ Vﻟﻌﺪ
oﻟﺘﺴﺎﻣﺢ ﻟﺪ] ﻟﻤﺆﻣﻨﻴﻦ
ﻛﻞ ﺗﻠﻚ ﻷﻣﺜﻠﺔ ﻣﻬﻤﺔ ָד
ﻟﺤﻘﻴﻘﻴﻴﻦ.
ﻟﻘﺪ ّﺗﻢ ﺑﻮﺳﻄﺔ ﻟﻔﺘﻮﺣﺎ' ﻟﺘﻲ
ﻗﻌﺖ ﻓﻲ ﻋﻬﻮ ﻟﺨﻠﻔﺎ !ﻧﻘﺎ 9ﻟﻤﺠﺘﻤﻌﺎ' ﻓﻲ
ﺗﻠﻚ ﻟﺒﻼ ﻣﻦ ﻟﻈﻠﻢُ:
،ﺗﻴﺤﺖ ﻟﻬﻢ ﻟﻔﺮﺻﺔ ﻟﻠﺘﻌﺮ nﻋﻠﻰ ﻹﺳﻼ .Vﻟﻜﻦ :ﺣ ًﺪ
ﻣﻨﻬﻢ ﻟﻢ ﻳُﺠﺒَﺮ ﻋﻠﻰ ﻟ ّﺪﺧﻮ oﻓﻲ ﻹﺳﻼ
،Vﻫﺬ ﻣﺎ ﺗﻨﺺ ﻋﻠﻴﻪ ﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ:
41
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
40
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻳﺆﻛﺪ ﺑﺮ
ﻓﻲ ﻛﺘﺎﺑﻪ " ﻓ َُﺮ ﻹﺳﻼ ّ : "Vﻟﺴﺒﺐ ﻟﺤﻘﻴﻘﻲ
7ﻓﺘﻮﺣﺎ'
:ﺧﻮ ﻹﺳﻼ.V
ﻟﻤﺴﻠﻤﻴﻦ ﻫﻮ ﱠ
ﻳﻮﺟﺪ ﻓﻲ ﻫﺬ ﻟﻌﺎﻟﻢ ﻟﻌﺪﻳ ُﺪ ﻣﻦ ﻷﻣﻢ ﻟﺘﻲ ﺗﺨﺘﻠﻒ ﻓﻲ :ﻟﻮﻧﻬﺎ
ﻋﻘﺎﺋﺪﻫﺎ
ﻟﻐﺎﺗﻬﺎ
.ﻋﻠﻰ َﻣ ﱢﺮ ﻟﻌﺼﻮ 7ﻛﺎﻧﺖ ﻫﺬ) ﻻﺧﺘﻼﻓﺎ' ﺳﺒﺒﺎ ﻟﻠﺨﺼﻮﻣﺎ' ﺑﻴﻦ ﻷﻣﻢ.
ﻟﻌﻠﻚ ﺗﻼﺣﻆ ﻫﻨﺎ ّ :ﻟﻨﺎ 0ﻟﻢ ﻳﺴﺘﻄﻴﻌﻮ ﻟﺘﻌﺎﻳﺶ ﻣﻊ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻻﻋﺘﻘﺎﻫﻢ
ﻟﻜﻦ ﺗﻠﻚ ﻟﻔﻜﺮ
ﺗﻨﺸﺐ ﺣﻴﺚ ﺗﻮﺟﺪ ﺗﻠﻚ ﻻﺧﺘﻼﻓﺎ'ّ . ّ :ﻟﻨﺰﻋﺎ' ﺋﻤﺎ ﻣﺎ َ
ﺧﺎﻃﺌﺔ ،ﻓﺎﻟﺤﻘﻴﻘﺔ ﻋﻜﺲ 9ﻟﻚ ﺗﻤﺎ ًﻣﺎ .ﻟﺤﻘﻴﻘﺔ ﻫﻲ ّ :ﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻖ ﻟﻨﺎ 0ﺷﻌﻮﺑﺎ
ﻟﺴﻼ
Vﻷﻣﻦ ,ﻳﻘﻮ oﺗﻌﺎﻟﻰ: ﻣﺨﺘﻠﻔﺔ
ﻋﺎﻫﻢ ﺟﻤﻴﻌﺎ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ !ﻟﻰ ّ
ﻟﺴ ْﻠ ِﻢ َﻛﺂﻓﱠ ًﺔ َ َﻻ ﺗَﺘﱠﺒِ ُﻌﻮْ ُﺧ ُﻄ َﻮ ِ
/ ﴿ ﻳَﺎ َﻳﱡ َﻬﺎ ﻟﱠﺬ َ
ِﻳﻦ َﻣﻨُﻮْ ْ* ُﺧ ُﻠﻮْ ﻓِﻲ ﱢ
ِﻴﻦ ﴾ ] ﻟﺒﻘﺮ[ ٢٠٨ :K ﺎ >ِﻧﱠ ُﻪ ﻟَ ُﻜ ْﻢ َﻋ ُﺪ ﱞ ﱡﻣﺒ ٌ
ﻟﺸ ْﻴ َﻄ ِ
ﱠ
ﻼ َِ lﻳَ ْﻬﺪَِ Uﻣﻦ ﻳَ َﺸﺎ ُِ> ,ﻟَﻰ ِﺻ َﺮ ٍ
vﱡﻣ ْﺴﺘَﻘِﻴ ٍﻢ ﴾ ﴿ َﷲﱡ ﻳَ ْﺪ ُﻋﻮ >ِﻟَﻰ َ* ِ ﱠ
ﻟﺴ َ
]ﻳﻮﻧﺲ[٢٥ :
43
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻋﺪ ﻟﺪﺧﻠﻴﻦ ﻓﻲ ﻳﻦ ﻹﺳﻼp Vﻳﺎ ُﻣ ﱠﻄﺮ .ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﻟﻤﺜﺎ oﺧﻞ ﺑﻌﺾ
ﻟﺤﺮ ﻓﻲ ﻋﻬﺪ ﻟﺨﻠﻴﻔﺔ :ﺑﻰ ﺑﻜﺮ
ﻟﻤﺴﻴﺤﻴﻴﻦ ﻣﻦ ﻛﻨﺪ)
!ﻳﺎ ﻓﻲ ﻹﺳﻼ Vﺑﺈ7ﺗﻬﻢ ّ
7ﺿﻲ ﷲ ﻋﻨﻪ
،ﺑﻌﺪ ﻓﺘﺢ ﻣﺸﻖ ﺧﻞ ﻛﺜﻴﺮ
ﻓﻲ ﻹﺳﻼ: Vﻳﻀﺎ ﺑﻜﺎﻣﻞ ﺣﺮﻳﺘﻬﻢ.
١٧
ﻟ ّﺰﻋﻢ ﻟﺒﺎﻃﻞ ﺑﺄ ﻟﻨﺎ 0ﻓﻲ ﻟﺒﻠﺪ ﻟﻤﻔﺘﻮﺣﺔ ﻗﺪ ﺧﻠﻮ ﻓﻲ ﻹﺳﻼ Vﺗﺤﺖ
ﻟﺘﻬﺪﻳﺪ ﺗﻢ ﺗﻔﻨﻴﺪ)
ﺣﻀﻪ ﻣﻦ ﻗِﺒَﻞ ﻟﺒﺎﺣﺜﻴﻦ ﻟﻐﺮﺑﻴﻴﻦ ﻟﺬﻳﻦ :ﺛﺒﺘﻮ ﻣﻮﻗﻒ ﻟﻌﺪo
ﻟﺘﺴﺎﻣﺢ ﻟﺬ= ﻟﺘﺰ Vﺑﻪ ﻟﻤﺴﻠﻤﻮ .ﻳﻌﺒﺮ ﻟﺒﺎﺣﺚ ﻟﻐﺮﺑﻲ ! .oﺑﺮ
ﻋﻦ ﻫﺬ
ﻟﻤﻮﻗﻒ ﺑﻘﻮﻟﻪ:
"! ّ ﺗﻠﻚ ﻟﺤﻘﺎﺋﻖ ﻟﻤﺆﻛﺪ ﻟﺘﻨﻔﻲ ﺑﺸﻜﻞ ﻗﺎﻃﻊ ﻟﻔﻜﺮ ﻟﺘﻰ ﻧﺸﺮﺗﻬﺎ ﻛﺘﺎﺑﺎ'
ﻟﻤﺴﻴﺤﻴﻴﻦ ﺑﺸﻜﻞ
ﺳﻊ ﻣﻦ ّ :ﻟﻤﺴﻠﻤﻴﻦ :ﻳﻨﻤﺎ 9ﻫﺒﻮ ﻛﺎﻧﻮ ﻳُﻜﺮﻫﻮ ﻟﻨﺎ0
ﻋﻠﻰ ﻹﺳﻼ Vﺑﺤ ّﺪ ﻟﺴﻴﻒ"١٨ .
42
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ِﻦ ﻟﱠﺬ َ
ِﻳﻦ ﺎَ /ﻟْ ُﻤ ْﺤ َﺼﻨَ ُ
ﺎ /ﻣ َ ِﻦ ﻟْ ُﻤ ْﺆ ِﻣﻨَ ِ َ َﻃ َﻌﺎ ُﻣ ُﻜ ْﻢ ِﺣ ﱡﻞ ﻟﱠ ُﻬ ْﻢ َﻟْ ُﻤ ْﺤ َﺼﻨَ ُ
ﺎ /ﻣ َ
ﻴﻦ ِﻴﻦ ﻏ َْﻴ َﺮ ُﻣ َﺴﺎﻓ ِ
ِﺤ َ ﺎ fﻣِﻦ َﻗ ْﺒﻠ ُ
ِﻜ ْﻢ >ِ=َ ﺗَْﻴﺘُ ُﻤﻮ ُﻫ ﱠﻦ ُ ُﺟﻮ َ ُﻫ ﱠﻦ ُﻣ ْﺤ ِﺼﻨ َ ُﺗُﻮْ ﻟْ ِﻜﺘَ َ
ﻵﺧ َﺮ ِK َﺪ َﺣﺒ َ
ِﻂ َﻋ َﻤ ُﻠ ُﻪ َ ُﻫ َﻮ ﻓِﻲ ِ ﺎ َﻓﻘ ْ
ِﻳﻤ ِ َ َﻣﻦ ﻳَ ْﻜﻔ ْ
ُﺮ ﺑِﺎﻹ َ َ َﻻ ُﻣﺘﱠ ِﺨﺬِْ َ Uﺧ َﺪ ٍ
ﻳﻦ ﴾ ] ﻟﻤﺎﺋﺪ[٥ :K ِﻦ ﻟْ َﺨ ِ
ﺎﺳ ِﺮ َ ﻣَ
ﻋﻠﻰ َﻣ ﱢﺮ ﻟﺘﺎ7ﻳﺦ ﻹﺳﻼﻣﻲ ﻛﺎ :ﻫﻞ ﻟﻜﺘﺎ Mﻳُﻌﺎ َﻣﻠﻮ ﻣﻌﺎﻣﻠﺔ ﺣﺴﻨﺔ ﻓﻲ
ﻟﻤﺠﺘﻤﻌﺎ' ﻹﺳﻼﻣﻴﺔ
،ﻛﺎ ﻫﺬ ﺟﻠﻴﱠﺎ ﺑﺼﻔﺔ ﺧﺎﺻﺔ :ﺛﻨﺎ ﻟﺨﻼﻓﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ.
ﻫﻨﺎ> ﺣﻘﻴﻘﺔ ﺗﺜﺒﺖ 9ﻟﻚ
،ﻫﻰ ّ :ﻟﻴﻬﻮ ﻟﺬﻳﻦ ُﺳﻠﺒﺖ ﺣﻘﻮﻗﻬﻢ
ُﻃﺮ
ﻣﻦ ﻗِﺒَﻞ
ﻟﻤﻤﻠﻜﺔ ﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ ﻓﻲ :ﺳﺒﺎﻧﻴﺎ
ﺟﺪ
ﻣﻼ9ﻫﻢ ﻋﻠﻰ d7:ﻟ ّﺪ
ﻟﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ
.ﺣﻴﻦ
ﻓﺘﺢ ﻟﺴﻠﻄﺎ ﻣﺤﻤﺪ ﻟﻔﺎﺗﺢ ﺳﺘﺎﻧﺒﻮ ،oﻛﻔﻞ ﻟﻠﻨﺼﺎ
]7ﻟﻴﻬﻮ ﺟﻤﻴﻊ ﺣﻘﻮﻗﻬﻢ
ﻷﺳﺎﺳﻴﺔّ .
ﻇﻞ ﻟﻴﻬﻮ ﺧﻼ oﻋﻬﺪ ﻟﺨﻼﻓﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ ﻳُﻌﺎ َﻣﻠﻮ ﻣﻌﺎﻣﻠﺔ :ﻫﻞ ﻟﻜﺘﺎM
ﻣﺘﻤﺘﻌﻴﻦ ﺑﻨﻴﻞ ﺣﻘﻮﻗﻬﻢ ﻣﻊ ﻟﻤﺴﻠﻤﻴﻦ.
45
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
44
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ِﻳﻦ ﻟَ َﻌﻨَ ُﻬ ُﻢ ﷲﱠُ َﻓﺄَ َﺻ ﱠﻤ ُﻬ ْﻢ ََ ْﻋ َﻤﻰ َﺑْ َﺼﺎ َ ُﻫ ْﻢ﴾ ] ﻣﺤﻤﺪ-٢٢ : ُ ْﻟَﺌ َ
ِﻚ ﻟﱠﺬ َ
[ ٢٣
ﻮ ﻓِﻲ َﻷ ْ ِ
mﺑِ َﻐ ْﻴ ِﺮ ﻟْ َﺤ ﱢﻖ ﻮ ﻟﻨﱠ َ
ﺎَ Qﻳَْﺒ ُﻐ َ ِﻳﻦ ﻳَ ْﻈﻠ ُ
ِﻤ َ ِﻴﻞ َﻋ َﻠﻰ ﻟﱠﺬ َ
ﻟﺴﺒ ُ
﴿ >ِﻧﱠ َﻤﺎ ﱠ
ِﻴﻢ ﴾ ] ﻟﺸﻮ[٤٢ : َ fﻟ ٌ ُ ْﻟَﺌ َ
ِﻚ ﻟَ ُﻬﻢ َﻋ َﺬ ٌ
ﻣﻦ ﺛَﻢ ﻓﺈ ّ ّ 7ﻟﻔﻌﻞ ﻟﺬ= ﻳﺸﻌﺮ ﺑﻪ ﻟﻤﺴﻠﻢ ﻧﺤﻮ ﻟﺼﻬﻴﻮﻧﻴﺔ ﻳﺠﺐ :ﻻ ّ
ﻳﺘﺤﻮo
=:ﻧﻮ eﻣﻦ ﻣﻌﺎ ﻟﻴﻬﻮ ،ﻛﻤﺎ :ﻣﺮ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻵﻳﺎ' ﻟﺴﺎﺑﻘﺔ .ﻛﻤﺎ !ﻟﻰ ّ
ﻷ= ّ 7ﻓﻌﻞ ﻏﻴﺮ ﻣﻘﺒﻮ
.oﻫﺬ ﺷﺮ mﻟﻜﻲ ﻳﺘﻢ ﻟﻌﺪo ﻳﺠﺐ :ﻻ ﻳﺘﻌﺮ dﻷﺑﺮﻳﺎ ّ
ﻟﺘﺴﺎﻣﺢ.
ﻟﺴﻮ ﻣﺎ ﻫﻲ !ﻻ! ّ ﻣﻌﺎ ﻟﺴﺎﻣﻴﺔ
ﻏﻴﺮﻫﺎ ﻣﻦ :ﻟﻮ ﻟﺘﻤﻴﻴﺰ ﻟﻌﻨﺼﺮ= ﻛﻤﻌﺎ ّ
ﻧﺤﺮﻓﺎ' ﻧﺸﺄ' ﻋﻦ ﻟﻌﻘﺎﺋﺪ
ﻷﻓﻜﺎ 7ﻟﻤﺨﺘﻠﻔﺔ .ﻓﻌﻨﺪﻣﺎ ﻧﻔﺤﺺ ﻣﻌﺎ ﻟﺴﺎﻣﻴﺔ
ﺮ
ﻷﻓﻜﺎ
7ﺗﺪﻋﻮ !ﻟﻰ ﻧﻤﻮ 9ﻣﻦ ﻟﻤﺠﺘﻤﻊ
ﻏﻴﺮﻫﺎ ﻧﺮ] ﺑﺸﻜﻞ
ﺿﺢ :ﻧﻬﺎ ﺗُ ﱢ
ﻳﺘﻌﺎ d7ﻛﻠﻴّﺎ ﻣﻊ ﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ ﻟﺘﻲ ﻳﺪﻋﻮ !ﻟﻴﻬﺎ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ .ﻓﻤﻌﺎ ﻟﺴﺎﻣﻴﺔ،
ﻋﻠﻰ ﺳﺒﻴﻞ ﻟﻤﺜﺎ ،oﻗﺎﺋﻤﺔ ﻋﻠﻰ :ﺳﺎ 0ﻣﻦ ﻟﻜﺮﻫﻴﺔ
ﻟﻌﻨﻒ
ﻧﻌﺪ Vﻟﺮﺣﻤﺔ.
ﻓﺎﻟﺸﺨﺺ ﻟﻤﻌﺎ= ﻟﻠﺴﺎﻣﻴﺔ ﺗﺘﻤﻜﻦ ﻣﻨﻪ ﻟﻘﺴﻮ ﻟﺪ7ﺟﺔ :ﻧﻪ ﻳﺴﺎﻧﺪ ﻗﺘﻞ ﻟﻴﻬﻮ
ﻟﻬﺪ= ﻟﻘﺮ5ﻧﻲ ﻓﻴﺪﻋﻮ
ُ
ﺷﻴﻮﺧﺎ ﻛﻤﺎ ﻳﺮﺿﻰ ﺑﺘﻌﺬﻳﺒﻬﻢّ : .ﻣﺎ
ً 7ﺟﺎﻻ
ﻧﺴﺎ
:ﻃﻔﺎﻻ
ﻛﻞ ﻟﻨﺎ .0ﻛﻤﺎ :ﻧﻪ ﻳﺄﻣﺮ ﻟﻤﺴﻠﻤﻴﻦ ﺑﺈﻇﻬﺎ 7ﻟﻌﺪo
ﻟﺮﺣﻤﺔ ﻣﻊ ّﻟﺤﺐ
ﻟﻌﻄﻒ ّ !ﻟﻰ ّ
ﻟﺘﺴﺎﻣﺢ
ﻟﻌﻔﻮ ﺣﺘﻰ ﻣﻊ :ﻋﺪﺋﻬﻢ ،ﺗﻘﻮ oﻵﻳﺔ ﻟﻜﺮﻳﻤﺔ:
47
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ِﻦ ﻟ ﱡﺪﻧْﻴَﺎ ََ ْﺣ ِﺴﻦ ﺎ cﷲﱠُ ﻟ ﱠﺪ َ ْﻵ ِﺧ َﺮ ََ َ Kﻻ ﺗَ َ
ﻨﺲ ﻧَ ِﺼﻴﺒَ َﻚ ﻣ َ ِﻴﻤﺎ ﺗَ َ
﴿ َﺑْﺘَ ِﻎ ﻓ َ
ِ ﷲﱠَ َﻻ ﻳُ ِﺤ ﱡﺐ َﻛ َﻤﺎ َ ْﺣ َﺴ َﻦ ﷲﱠُ >ِﻟَْﻴ َﻚ َ َﻻ ﺗَْﺒ ِﻎ ﻟْﻔ َ
َﺴﺎ َ* ﻓِﻲ َﻷ ْ ِ
> mﱠ
ِﻳﻦ﴾ ] ﻟﻘﺼﺺ[٧٧ : ﻟْ ُﻤﻔ ِ
ْﺴﺪ َ
46
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﺎ /ﷲﱢ ﻧَﺎ ,ﻟ ﱠﻠ ْﻴ ِﻞ ﻮ ﻳَ ِﺎ ُ fﱠﻣ ٌﺔ َﻗﺂﺋ َِﻤ ٌﺔ ﻳَْﺘ ُﻠ َ
﴿ ﻟَْﻴ ُﺴﻮْ َﺳ َﻮ ,ﱢﻣ ْﻦ َ ْﻫ ِﻞ ﻟْ ِﻜﺘَ ِ
َ gﻳَْﻨ َﻬ ْﻮ َ ﻮ ﺑِﺎﷲﱢ َﻟْﻴَ ْﻮ ِِ l
ﻵﺧ ِﺮ َﻳَْﺄ ُﻣ ُﺮ َ
ﺑِﺎﻟْ َﻤ ْﻌ ُﺮ ِ ﻳُ ْﺆ ِﻣﻨُ َ
َ ُﻫ ْﻢ ﻳَ ْﺴ ُﺠ ُﺪ َ
ﻴﻦ َ َﻣﺎ ﻟﺼﺎﻟ ِ
ِﺤ َ ِﻦ ﱠ ْ َُ /ﻟَـﺌ َ
ِﻚ ﻣ َ ﻮ ﻓِﻲ ﻟْ َﺨ ْﻴ َﺮ ِ
ﻨﻜ ِﺮ َﻳُ َﺴﺎ ِ ُﻋ َ َﻋ ِﻦ ﻟْ ُﻤ َ
] ﻋﻤﺮ[١١٥-١١٣ :
ﻧﺴﺘﻨﺘﺞ ﻣﻦ 9ﻟﻚ ّ :ﻟﻤﺴﻠﻢ ﻟﺬ= ﻳﺘﻔﻜﺮ ﻓﻲ 5ﻳﺎ' ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻣﻠﺘﺰﻣﺎ
ﺑﻬﺎ ﻣﺘﻘﻴﺎ ﷲ ﺗﻌﺎﻟﻰ ﻣﻦ ﻟﻤﺴﺘﺤﻴﻞ :ﻳﺸﻌﺮ ﺑﺎﻟﻌﺪ ﻧﺤﻮ ﻟﻴﻬﻮ ﺑﺴﺒﺐ ﻳﻨﻬﻢ
:
ﻋﻘﻴﺪﺗﻬﻢ .ﻓﺎﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﺗﻨﻬﻰ ﻋﻦ ﻟﺘﻤﻴﻴﺰ ﻟﻌﻨﺼﺮ=
.ﻟﻬﺬ
=:ﺗﻤﻴﻴﺰ ﻋﻨﺼﺮ=
،ﻻ ﻳﺤﺘﻘﺮﻟﺴﺒﺐ ،ﻻ ﻳُﻤﺎ 07ﻟﻤﺴﻠﻢ ﻟﺬ= ﻳﺘﺒﻊ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ّ
ﻟﻨﺎ 0ﺑﺴﺒﺐ ﻧﺘﻤﺎﺋﻬﻢ !ﻟﻰ ﺟﻨﺲ ﻣﻌﻴﻦ .ﻓﺎﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻳﺄﻣﺮﻧﺎ :ﻧﺘﺨﺬ ﻣﻮﻗﻔﺎ
ﻣﺘﺴﺎﻣﺤﺎ
ً ﻣﻊ :ﻫﻞ ﻟﺪﻳﺎﻧﺎ' ﻷﺧﺮ] ﻃﺎﻟﻤﺎ :ﻧﻬﻢ ﻻ ﻳﻈﻬﺮ
ﻟﻌﺪ ﻟﻺﺳﻼV
ً
ﻟﻤﺴﻠﻤﻴﻦ
.ﻟﺬﻟﻚ ﻳﺘﻌﺎﻣﻞ ﻟﻤﺴﻠﻢ ﻟﻤﺘﺒﻊ ﻟﻠﻘﺮ 5ﻟﻜﺮﻳﻢ ﺑﻮ ّ
7ﺣﻤﺔ ﻣﻊ :ﻫﻞ
ﻟﺪﻳﺎﻧﺎ' ﻷﺧﺮ]
ﺑﺨﺎﺻﺔ :ﻫﻞ ﻟﻜﺘﺎ.M
! ّ ﻣﻮﻗﻒ ﻟﻤﺴﻠﻢ ﺗﺠﺎ) ﻟﻴﻬﻮﻳﺔ
ﻣﺤﺮﻗﺔ ﻟﻬﻮﻟﻮﻛﻮﺳﺖ ﻳﺠﺐ :ﻳﺴﺘﻨﺪ !ﻟﻰ
ﺗﻠﻚ ﻟﻤﻌﺎﻳﻴﺮ ﻷﺳﺎﺳﻴﺔّ : .ﻣﺎ ﻟﻴﻬﻮ ﻓﻴﺠﺐ ﻧﺘﻘﺎﻫﻢ ﻟﻤﺎ ﻳﻘﻮﻣﻮ ﺑﻪ ﻣﻦ ﺗﺼﺮﻓﺎ'
ﻋﻨﺼﺮﻳﺔ
ﺳﻔﻚ ﻟﻠﺪﻣﺎ ﺑﺎﺳﻢ ﻟﺼﻬﻴﻮﻧﻴﺔ
ﺑﻘﺴﻮﺗﻬﻢ ﻋﻠﻰ ﻵﺧﺮﻳﻦ ﺗﻨﻔﻴﺬً ﻷ
ﻣﺮ
ﺤﺮﻓﺔ
.ﻟﻤﺴﻠﻢ ﻳﺘﻤﻨﻲ :ﻳﺮ= ﻧﻬﺎﻳﺔ ﻟﻠﺤﺮﻛﺎ' ﻟﻌﻨﺼﺮﻳﺔ ﻟﻤﻌﺎﻳﺔ ﻟﻤ ﱠ
ﻟﺘﻮُ 7
ﻛﺎﻟﺼﻬﻴﻮﻧﻴﺔ ﻟﺘﻲ ﺗﻤﺎ 07ﻟﻌﻨﺼﺮﻳﺔ ﺑﺎﺳﻢ
ﻟﻠﺴﺎﻣﻴﺔ
،ﻏﻴﺮﻫﺎ ﻣﻦ ﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ' ّ
ﻛﻞ ﻷﺟﻨﺎ0 ﻟﻴﻬﻮ ،ﻛﻤﺎ ﻳﺘﻄﻠﻊ !ﻟﻰ ﺗﺄﺳﻴﺲ ﻧﻈﺎ Vﺳﻼ Vﻋﺎﻟﻤﻲ ﺗﺴﺘﻄﻴﻊ ّ
ﻟﻤﻌﺘﻘﺪ' ﻟﻌﻴﺶ ﻓﻲ ﻇﻠﻪ ﻓﻲ :ﻣﻦ
ﻋﺪ.o
49
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﺟﺪ.
! 9ﻓﻘﺘْﻞ !ﻧﺴﺎ
ﺣﺪ ﺑﺮ= ﻳُﻌﺘﺒﺮ ﺟﺮﻳﻤﺔ ﺧﻄﻴﺮ ָד
ﻋﻠﻰ ﻟﺠﺎﻧﺐ ﻵﺧﺮ ،ﻳَﺮﻓﺾ ﻟﻤﻌﺎ
ﻟﻠﺴﺎﻣﻴﺔ
ﻏﻴﺮﻫﻢ ﻣﻦ ﻟﻌﻨﺼﺮﻳﻴﻦ :
ﻳﻌﻴﺸﻮ ﻓﻲ ﺳﻼ Vﻣﻊ ﺳﻮﻫﻢ ﻣﻤﻦ ﻟﺪﻳﻬﻢ :ﺟﻨﺎ
: 0ﻋﻘﺎﺋﺪ ﻣﺨﺘﻠﻔﺔ
.ﻣﺜﺎ9 oﻟﻚ
ّ :ﻟﻌﻨﺼﺮﻳﻴﻦ ﻷﻟﻤﺎ "ﻟﻨﺎpﻳﱢﻴﻦ"
ﻟﻌﻨﺼﺮﻳﻴﻦ ﻟﻴﻬﻮ ّ
"ﻟﺼﻬﺎﻳﻨﺔ" ﻋﺎ7ﺿﻮ
ﺟﻮ
ﻷﻟﻤﺎ
ﻟﻴﻬﻮ ﻣﻌﺎ ﻋﻠﻰ ﺻﻌﻴ ٍﺪ
ﺣﺪ .ﻓﻜﻼ ﻟﻄﺮﻓﻴﻦ 7ﻓﺾ 9ﻟﻚ ﻣﺘﻌﻠﻼ ﺑﺎﻟﻘﻠﻖ
ﻣﻦ ﻧﻘﺮ: dﺟﻨﺎﺳﻬﻢ ﻟﺨﺎﺻﺔ ﺑﻬﻢ.
ّ :ﻣﺎ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻓﻼ ﻳﻮﺟﺪ :ﻧﻰ ﺗﻤﻴﻴﺰ ﺑﻴﻦ ﻷﺟﻨﺎ0؛ ﺑﻞ ﻳﺪﻋﻮ ﻟﻘﺮ5
ﻟﻨﺎ 0ﺑﻤﺨﺘﻠﻒ ﻋﻘﺎﺋﺪﻫﻢ !ﻟﻰ ﻟﻌﻴﺶ ﺳﻮﻳّﺎ ﻓﻲ ﻟﻤﺠﺘﻤﻊ 9ﺗﻪ ﺑﺴﻼ
Vﺳﻌﺎ .ﺣﺘﻰ
! ّ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻗﺪ ﻓﺮ yﺑﻴﻦ ﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮ ﺑﺎﷲ
ﻻ ﺑﺪﻳﻦ
ﺑﻴﻦ ﻟﺬﻳﻦ ﻳﻌﺎ
ﻟﺪﻳﻦ ﺑﺸﺪ .ﻓﺎﷲ ﺗﻌﺎﻟﻰ ﻳﺄﻣﺮ ﻟﻤﺴﻠﻤﻴﻦ :ﻳﻤﻴﺰ
ﺑﻴﻦ ﻣﻨﺰﻟﺔ ﻫﺆﻻ ﻋﻦ ﻏﻴﺮﻫﻢ ﻣﻤﻦ
ﻳﻌﺎ= ﻟ ّﺪﻳﻦ ،ﻛﻤﺎ ﻳﺄﻣﺮﻫﻢ :ﻳﺘﻌﺎﻣﻠﻮ ﻣﻌﻬﻢ ﺑﺎﻟﻌﺪ oﻻﻧﺘﻔﺎ ﻋﺪ
ﺗﻬﻢ ﻟﻠﺪﻳﻦ:
ﻳﻦ َﻟَ ْﻢ ﻳُ ْﺨ ِﺮ ُﺟ ُ
ﻮﻛﻢ ﱢﻣﻦ ﻮﻛ ْﻢ ﻓِﻲ ﻟ ﱢﺪ ِ ﺎﻛ ُﻢ ﷲﱠُ َﻋ ِﻦ ﻟﱠﺬ َ
ِﻳﻦ ﻟَ ْﻢ ﻳُﻘَﺎﺗُِﻠ ُ ﴿ َﻻ ﻳَْﻨ َﻬ ُ
ﻴﻦ >ِﻧﱠ َﻤﺎ ﻳَْﻨ َﻬ ُ
ﺎﻛ ُﻢ ِ ﷲﱠَ ﻳُ ِﺤ ﱡﺐ ﻟْ ُﻤﻘ ِ
ْﺴ ِﻄ َ ِﻢ > ﱠ ِﻛ ْﻢ َ ﺗَﺒَ ﱡﺮ ُﻫ ْﻢ َﺗُﻘ ِ
ْﺴ ُﻄﻮ >ِﻟَْﻴﻬ ْ ِ*ﻳَﺎ ُ
ِﻛ ْﻢ َ َﻇﺎ َﻫ ُﺮ َﻋ َﻠﻰﻮﻛﻢ ﱢﻣﻦ ِ*ﻳَﺎ ُ ﻳﻦ ََ ْﺧ َﺮ ُﺟ ُﻮﻛ ْﻢ ﻓِﻲ ﻟ ﱢﺪ ِ ﷲﱠُ َﻋ ِﻦ ﻟﱠﺬ َ
ِﻳﻦ َﻗﺎﺗَُﻠ ُ
ﻮ ﴾ ]ﻟﻤﻤﺘﺤﻨﺔ:
ﻟﻈﺎﻟ ُِﻤ َ ﺟ ُﻜ ْﻢ َ ﺗَ َﻮﻟﱠ ْﻮ ُﻫ ْﻢ َ َﻣﻦ ﻳَﺘَ َﻮﻟﱠ ُﻬ ْﻢ َﻓﺄُ ْﻟَﺌ َ
ِﻚ ُﻫ ُﻢ ﱠ ِﺧ َﺮ ِ
>ْ
[ ٩-٨
ﻓﻨﺤﻦ ﻣﺄﻣﻮ
7ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﺑﺄﻻ ﻧﺤﻜﻢ ﻋﻠﻰ ﻟﻨﺎ 0ﺑﺤﺴﺐ ﻧﺘﻤﺎﺋﻬﻢ !ﻟﻰ
ﻳﻦ :
:ﻣﺔ
:ﺟﻨﺲ ﻣﻌﻴﻦ؛ ﻓﻔﻲ ﻛﻞ ﻣﺠﺘﻤﻊ ﻳﻮﺟﺪ ﻷﺧﻴﺎ 7ﻛﻤﺎ ﻳﻮﺟﺪ ﻷﺷﺮ.7
ﻳﻠﻔﺖ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻧﺘﺒﺎﻫﻨﺎ !ﻟﻰ ﻫﺬ ﻟﺘﻔﺎﺿﻞ
.ﻣﺜﺎ9 oﻟﻚ ّ :ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﺑﻌﺪ
ﻣﻬﻢ:
ِﺼﻴﺎ ﻟﺒﻌﺾ :ﻫﻞ ﻟﻜﺘﺎ: Mﺗﺒﻊ 9ﻟﻚ ﻣﺒﺎﺷﺮ ﺑﺎﺳﺘﺜﻨﺎ ّ 9 :ﻛﺮ ﺻﻔﺎ' ﻟﻌ ْ
48
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
51
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﺾ ﻟﱠ ُﻬ ﱢﺪ َﻣ ْﺖ َﺻ َﻮ ِﻣ ُﻊ َﺑِﻴَ ٌﻊ َ َﺻ َﻠ َﻮ ٌ
/ ﴿ َﻟَ ْﻮ َﻻ َ* ْﻓ ُﻊ ﱠ
ﷲِ ﻟﻨﱠ َ
ﺎ Qﺑَ ْﻌ َﻀ ُﻬﻢ ﺑِﺒَ ْﻌ ٍ
50
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻓﻮ 7ﻣﺜﺎﻻ
ﻣﺪﻳﺪ ﻗﺪ ﻋﺒﺮ
:ﻳﻀﺎ ﺑﺄﻣﺎﻧﺔ ﻋﻦ ﺗﻠﻚ ﻟﺤﻘﻴﻘﺔ
.ﻫﻨﺎ ﻳَﻘﻔ ُﺰ !ﻟﻰ ﻷ9ﻫﺎ ً
ﻋﻈﻴﻤﺎ ﻟﻠﺤﻜﻢ ﻟﺘﺮﻛﻲ
،ﻫﻤﺎ
ﻟﺔ ﻟﺴﻼﺟﻘﺔ ﻟﻌﻈﻤﻰ
ﻟ ّﺪ
ﻟﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ ،ﻓﺘﺤﺖ
ُﺣ ْﻜﻢ ﻫﺎﺗﻴﻦ ﻟ ّﺪ
ﻟﺘﻴﻦ ﺗﻤﺘﻊ ﻛﺜﻴﺮ ﻣﻦ ﻟﻨﺎ 0ﺑﺎﻟﻌﺪ oﻻﺟﺘﻤﺎﻋﻲ
ﻟﻌﻴﺶ ﻓﻲ :ﻣﻦ
ﺳﻼ.V
ﻟﺴﻼﺟﻘﺔﺣﻜﺎ lﻣﻤﻠﻜﺔ ّ
ﻟﻌﻈﻤﻰ ﻟﺬﻳﻦ ﻗﺎﻣﻮ ﻟﻌﺪ
ﻟﺴﻼﻃﻴﻦ
ﻓﻘﺎ ﻟﺘﻌﺎﻟﻴﻢ ﻹﺳﻼVﻣﻊ ﻋﺘﻨﺎ yﻷﺗﺮ> ﻟﻺﺳﻼ ،Vﺣﻜﻢ ﻟﺨﺎﻧﺎ' ّ
"ﻟﺨﺎ ﻟﻘﺐ ﻳُﻄﻠﻖ ﺗﻌﻈﻴﻤﺎ ﻟﺤﺎﻛﻢ ﻃﺎﺋﻔﺔ ﺗﺮﻛﻴﺔ
:ﻟﺴﻠﻄﺎ ﻋﺜﻤﺎﻧﻲ"
.ﻗﺪ ﺷﻬﺪ
ﻓﺘﻮﺣﺎ' ﻋﻈﻴﻤ ًﺔ َ
ﻏﻴﺮ ٍ ٍ
!ﻧﺠﺎ 'pﺣﻤﻴﺪ ً ﻧﺘﺸﺎ 7ﻹﺳﻼ Vﻓﻲ ﻋﻬﺪ ﻫﺆﻻ ﻟﻘﺎ
ﻛﻞ 9ﻟﻚ ﺑﻔﻀﻞ ﻣﺎ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻣﻦ ﺗﻮﺟﻴﻪ 9ﻟﻚ ﻣﻦ ﻋﻈﺎﺋﻢ ﻷﻣﻮّ ،7
ﺣﺚ ﻋﻠﻰ ﻟﻌﺪ .oﻳﻘﻮ oﻟﺒﺎﺣﺚ ﻟﺒﺮﻳﻄﺎﻧﻲ ﻟﺴﻴﺮ ﺗﻮﻣﺎ7: 0ﻧﻮﻟﺪ ﻓﻲ
!7ﺷﺎ ﱟ
ﻮﺿﺤﺎ 7ﻏﺒ َﺔ ﻟﻤﺴﻴﺤﻴﻴﻦ ﻓﻲ :ﻳﻜﻮﻧﻮ ﺗﺤﺖﻛﺘﺎﺑﻪ "ﻧﺘﺸﺎ 7ﻹﺳﻼ Vﻓﻲ ﻟﻌﺎﻟﻢ" ُﻣ ﱢ
ﺣﻜﻢ ﻟﺴﻼﺟﻘﺔ:
"ﻧﻔﺲ ﻟﺸﻌﻮ 7ﺑﺎﻷﻣﺎ ﻓﻲ ﻟﺤﻴﺎ ﻟﺪﻳﻨﻴﺔ ﺗﺤﺖ ﺣﻜﻢ ﻟﻤﺴﻠﻤﻴﻦ :ﱠ] ﺑﺒﻌﺾ ُ
ﻟﻤﺴﻴﺤﻴﻴﻦ ﻓﻲ 5ﺳﻴﺎ ﻟﺼﻐﺮ] !ﻟﻰ ﻟﺘﺮﺣﻴﺐ ﺑﻘﺪ
Vﻟﺴﻼﺟﻘﺔ ﻷﺗﺮ>
...ﻓﻲ
ﻋﻬﺪ ﻣﻴﺸﻴﻞ ﻟﺜﺎﻣﻦ " " ١٢٨٢ – ١٢٦١ﻛﺎ ﻟﺴﻜﺎ ﺋﻤﺎ ﻣﺎ ﻳَ ْﺪﻋﻮ ﻷﺗﺮ>
ﻟﻼﺳﺘﻴﻼ ﻋﻠﻲ ﻟﻤﺪ ﻟﺼﻐﻴﺮ ﺧﻞ 5ﺳﻴﺎ ﻟﺼﻐﺮ] ،ﻟﻌﻠﻬﻢ ﻳﺘﺨﻠّﺼﻮ ﻣﻦ
ﻟﻄﻐﻴﺎ
.ﻏﺎﻟﺒﺎ ﻣﺎ ﻛﺎ ﻟﻔﻘﺮ
ﻷﻏﻨﻴﺎ ﻳﻬﺎﺟﺮ
ﻋﻠﻰ ﺣﺪ ﺳﻮ !ﻟﻰ ﺧﻞ
ﻣﻨﺎﻃﻖ ﻟﺴﻴﺎ ﻟﺘﺮﻛﻴﺔ" .٢٠
!ﺑﱠﺎ ﻟﻌﺼﺮ ﻟﺬﻫﺒﻲ ﻟﻤﻤﻠﻜﺔ ﻟﺴﻼﺟﻘﺔ ﻹﺳﻼﻣﻴﺔ ،ﻛﺎ ﻟﺤﺎﻛﻢ ﻣﺎﻟﻚ
ﺷﺎ) ﺣﺮﻳﺼﺎ :ﺷ ّﺪ ﻟﺤﺮ ﻋﻠﻰ ﺗﻄﺒﻴﻖ :ﺣﻜﺎ Vﻟﻘﺮ 5ﻟﻜﺮﻳﻢ
.ﻛﺎ ﺗﻌﺎﻣﻠﻪ ﻣﻊ
ﻟﺴﺒﺐ ﻛﺎ ﻻ ﻳُﺬﻛﺮ
:ﻫﻞ ﻟﺒﻠﺪ ﻟﻤﻔﺘﻮﺣﺔ ﻣﺘﻤﻴ ًﺰ ﺑﺎﻟﺘﺴﺎﻣﺢ
ﻟﺮﺣﻤﺔ
،ﻟﻬﺬ ّ
53
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
9ﻛﺮﻧﺎ ﻓﻲ ﻟﻔﺼﻮ oﻟﺴﺎﺑﻘﺔ ﻧﻮ eﻟﻌﺪ oﻟﻤﺸﺎ! 7ﻟﻴﻪ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ،ﻛﻤﺎ
ﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ 9ﻛﺮﻧﺎ ﻣﻮﻗﻒ ﻟﻤﺴﻠﻤﻴﻦ ﺗﺠﺎ) :ﻫﻞ ﻟﻜﺘﺎ
Mﺳﻴﺎﺳﺔ ّ
ﺳﻠﻢ ﻟﺘﻲ ﺗﺴﻤﺖ ﺑﺎﻟﻌﺪ
oﻟﺘﺴﺎﻣﺢ! .ﻧﻨﺎ ﺣﻴﻦ ﻧﻨﻈﺮ !ﻟﻰ ﻟﺘﺎ7ﻳﺦ ،ﻧﺠﺪ ّ :ﻟﻌﺪo
ﻟﺬ= ﺗﺄﺳﺲ ﻓﻲ ﺣﻴﺎ ﻷﻧﺒﻴﺎ ﻗﺪ ﻣﺘﺪ
ﺟﻮ) ﺗﺤﺖ ﺣﻜﻢ ﻟﻘﺎ ﻟﺬﻳﻦ :ﻗﺎﻣﻮ
ﻟﻌﺪ oﻣﻦ ﺑﻌﺪﻫﻢ .ﻛﺬﻟﻚ ﺑﻌﺪ ُﻣ ِﻀ ﱢﻰ ﻋﻬﺪ ﻟﻨﺒﻲ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ: ،ﻗﺎَ V
ﻟﻌﺪo
ﺧﻠﻔﺎ ﻟﺘﺰﻣﻮ ﺑﺘﻌﺎﻟﻴﻢ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ
ﺗﺒﻌﻮ ﺧﻄﻮ' ﻟﺮﺳﻞ ﻓﻘﺎﻣﻮ ﺑﺘﺄﺳﻴﺲ ٌ
ﻟﻌﺪ oﻟﺤﻘﻴﻘﻲ ﻟﻤﻮﺻﻮ nﻓﻲ ُ ﻋﻤﻬﺎ
ﻟﺴﻼ ،Vﺣﻴﺚ ّﻣﺠﺘﻤﻌﺎ' ﺗﺘﻤﻴﺰ ﺑﺎﻷﻣﻦ ّ
ُ
ﻣﻤﺎﻟﻚ ﻫﻲ
ﻟﺼﺪ yﻟﺘﻘﻮ Vﺑﺬﻟﻚ ﻓﻲ ﻋﻬﺪ ﻫﺆﻻ ﻟﻨﺎ0
ُ
ﻟﺤﻖ
ﱡ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ،
ﻧﺒﺮﺳﺎ.
ً ﻣﻨﻬﺠﺎ
ﻧﻤﺎ 9ﻳﺠﺐ ﻋﻠﻰ ﻣﻦ ﻳﺄﺗﻲ ﺑﻌﺪﻫﻢ :ﻳﺘﺨﺬﻫﺎ ً
ﺑﻌﺪ ﻋﺘﻨﺎﻗﻬﻢ ﻟﻺﺳﻼ ،Vﻗﺎ Vﻷﺗﺮ> :ﻳﻀﺎ ﺑﺘﺄﺳﻴﺲ ﻣﺠﺘﻤﻌﺎ' ﺗَﻤﻴﱠﺰ ﺣﻜﻤﻬﺎ
ﺑﺎﻟﻌﺪ
oﻟﺘﺴﺎﻣﺢ
ﻷﻣﺎﻧﺔ
.ﺳﻨﺮ] ﻻﺣﻘﺎ ّ :ﻫﺬ) ﻟﺤﻘﻴﻘﺔ ﻳﺆﻛﺪﻫﺎ ﻟﻤﺆ7ﺧﻮ
ﻟﻐﺮﺑﻴﻮ .ﻛﻤﺎ ّ :ﻟﺒﺎﺣﺜﻴﻦ ﻟﺬﻳﻦ ﻋﺎﺷﻮ ﺗﺤﺖ ﻟﺤﻜﻢ ﻟﺘﺮﻛﻲ ﻟﺬ= ﺳﺘﻤﺮ ﻗﺮ
ﻧﺎ
52
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻟﺮﺣﻤﺔ
ﻟﻌﺪ oﻟﺘﻲ ﻟﻤﺴﻬﺎ ﻣﻦ
ﻟﺜﺎﻧﻴﺔ ﻣﺘﺤﺪﺛﺎ ﻋﻦ ﻣﺪ] ﺗﺄﺛﻴﺮ :ﺧﻼ yﻟﺘّﺴﺎﻣﺢ ّ
ﻟﻤﺴﻠﻤﻴﻦ:
"ﻟﻘﺪ ﻧﻀﻢ ﻟﻸﺗﺮ> ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺛﻼﺛﺔ 5ﻻ nﻣﻦ ﻟﻤﺘﻘﺎﻋﺪﻳﻦ ،ﺑﺤﺴﺐ ﻣﺎ ﺳﻤﻌﻨﺎ
ﺗﺠﻨﺒﺎ ﻟﻠﻘﺴﻮ ﻟﺘﻲ
ﺟﻬﻮﻫﺎ ﻣﻦ ﻗِﺒَﻞ !ﺧﻮﻧﻬﻢ ﻓﻲ ﻟﺪﻳﻦُ ،ﻣ ْﺆﺛﺮﻳﻦ ﻻﻧﻀﻤﺎ! Vﻟﻰ
ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻟﺨﺪﻣﺎ' ﻟﺘﻲ ﻗﺪﻣﻮﻫﺎ! ،ﻻّ
ﻟﻜﺎﻓﺮﻳﻦ ﻟﺬﻳﻦ ﻋﺎﻣﻠﻮﻫﻢ ﺑﺎﻟﺮﺣﻤﺔ ّ ....
٢٣
:ﻧﻬﻢ ﻟﻢ ﻳُﺠﺒﺮ
:ﺣﺪ ﻋﻠﻰ ِ
ﺗﺮ> ﻳﻨﻪ".
ﺗﻮﺿﺢ ﺗﺼﺮﻳﺤﺎ' ﻟﻤﺆ7ﺧﻴﻦ ﺗﻠﻚ : ّ :ﺧﻼ yﻟﻘﺮ 5ﺗﺄﻣﺮ ﺑﺈﻗﺎﻣﺔ ﻟﻌﺪ oﻓﻲ
ﻟﺤﺮ
Mﻏﻴﺮﻫﺎ ﻣﻦ ﻷ
ﻗﺎ' ﻟﻌﺼﻴﺒﺔ.
ﻛﻤﺎ ﺗﺸﻴﺮ ﺗﻠﻚ ﻷﺧﻼ yﻟﺤﻤﻴﺪ ﻟﺘﻲ ﺗَﺤﻠﱠﻰ ﺑﻬﺎ ﻟﻤﺴﻠﻤﻮ ﻷﺗﺮ> ،ﻓﻲ
ﻗﺖ ﻛﺎ ﻟﻤﺴﺘﺒﺪ
ﻳﺤﻜﻤﻮ ﻟﻌﺎﻟﻢ !ﻟﻰ ﻟﺘﺰﻣﻬﻢ ﺑﺎﻟﻘﺮ 5ﻟﻜﺮﻳﻢ
!ﻟﻰ ُﺳ ُﻤ ﱢﻮ
: =:ﻣﺔ
:ﻣﺠﺘﻤﻊ ﻧﺤﻮ ﻹﺳﻼV ﻃﺒﺎﺋﻌﻬﻢ
.ﻟﺬ ﻛﺎ ﻣﻦ ﻟﻤﺆﻛﺪ :ﺗﻠﻴﻦ ﻗﻠﻮّ M
ﻟﺴﺎﻣﻴﺔ ﻟﺘﻲ ﻳﺘﺤﻠّﻰ ﺑﻬﺎ ﻟﻤﺴﻠﻤﻮ ﻛﻤﺎ ﺣﺪ} ﻣﻊ ﺣﻴﻦ ﻳﺮ
ﻫﺬ) ﻷﺧﻼّ y
ﻟﺼﻠﻴﺒﻴﻴﻦ ﻟﻐﺰ.
55
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻋﻨﺪﻫﻢ !ﻻ ﺑﺎﻟﺘﻘﺪﻳﺮ
ﻻﺣﺘﺮ
.Vﻳﺼﻒ ﻟﻤﺆ 7ﻷ7ﻣﻴﻨﻲ ﻣﺎﺗﻴﻮ7: 0ﻓﺎ ﻣﻤﻠﻜﺔ
ﻟﺴﻼﺟﻘﺔ ﻟﻌﻈﻤﻰ ﺑﻬﺬ) ﻟﻜﻠﻤﺎ':
"ﻟﻘﺪ ﻛﺎ ﻋﻬﺪ ﻣﺎﻟﻚ ﺷﺎ) ﻣﺒﺎ7ﻛﺎ ﻣﻦ ﻋﻨﺪ ﷲ ،ﻓﻘﺪ ﻣﺘﺪ ﻣﻠﻜﻪ !ﻟﻰ :ﺑﻌﺪ
ﻷﻗﻄﺎ
،7ﻫﻮ ﻟﺬ= ﻣﻨﺢ ﻟﺴﻼ Vﻟﻸ7ﻣﻴﻨﻴﻴﻦ ،ﻟﻘﺪ ﻛﺎ ﻟﺘﻌﺎﻃﻒ ﻳﻤﻸ ﻗﻠﺒﻪ ﻧﺤﻮ
ﻣﺮ ﺑﻬﺎ
،ﻟﺬﻟﻚ 9:ﻋﻨﺖ
ﻟﻤﺴﻴﺤﻴﻴﻦ ،ﻛﻤﺎ ﻛﺎ ﺗﻌﺎﻣﻠﻪ :ﺑﻮﻳﺎ ﻣﻊ :ﻫﻞ ﻟﺒﻼ ﻟﺘﻲ ّ
ﻟﻪ ﻟﻜﺜﻴﺮ ﻣﻦ ﻟﻤﺪ
ﻟﻤﻘﺎﻃﻌﺎ' ﻟﺘﻜﻮ ﺗﺤﺖ ﺣﻜﻤﻪ ﺑﻜﺎﻣﻞ !7ﺗﻬﺎ ،ﺣﺘﻰ
ﺻﻞ ﺳﻠﻄﺎﻧﻪ !ﻟﻰ ﺟﻤﻴﻊ ﻟﻤﺪ ﻟﺮ
ﻣﺎﻧﻴﺔ
ﻷ7ﻣﻴﻨﻴﺔ" .٢١
ﻟﻘﺪ :ﺷﺎ 7ﺟﻤﻴﻊ ﻟﻤﺆ7ﺧﻴﻦ ﻟﻤﻮﺿﻮﻋﻴﻴﻦ ﻓﻲ ﻛﺘﺎﺑﺎﺗﻬﻢ !ﻟﻰ ﻋﺪ oﻣﺎﻟﻚ ﺷﺎ)
ﻟﺤﺐ ﻧﺤﻮ) ﻓﻲ ﻗﻠﻮ: Mﻫﻞ
ﺗﺴﺎﻣﺤﻪ 9! ،ﻛﺎ ﺗﺴﺎ ُﻣﺤﻪ ﺳﺒﺒﺎ ﻓﻲ !9ﻛﺎ ﻣﺸﺎﻋﺮ ﱢ
ﻟﻜﺘﺎ
.Mﻟﻬﺬ ﻟﺴﺒﺐ ﺧﻠﺖ ﻣﺪ ﻛﺜﻴﺮ ﺗﺤﺖ ﺣﻜﻤﻪ ﺑﻜﺎﻣﻞ ﺣﺮﻳﺘﻬﺎ ﻓﻲ
ﻗﻌﺔ
ﻟﺴﻴﺮ ﺗﻮﻣﺎ7: 0ﻧﻮﻟﺪ :ﻳﻀﺎ ﻣﺎ )7
:ﻟﺮﻫﺐ
ﻟﻢ ﻳﺤﺪ} ﻟﻬﺎ ﻣﺜﻴﻞ ﻣﻦ ﻗﺒﻞ .ﻳﺬﻛﺮ ّ
7ﻫﺐ ﻛﻨﻴﺴﺔ ﺳﺖ ﻳﻨﻴﺲ ﻟﺬ= ﺷﺎ >7ﻓﻲ ﻟﺤﻤﻠﺔ ﻟﺼﻠﻴﺒﻴﺔ
:ﻳﻮﺟﻴﻠﻮَ ،
ﺧﺎﺻﺎ ﻟﻠﻤﻠﻚ ﻟﻮﻳﺲ ﻟﺴﺎﺑﻊ ،ﻓﻘﺪ 7
:ﻓﻲ ﻣﺬﻛﺮﺗﻪ ﻟﻌﺪo
ﻋﻈﺎ ّﻟﺜﺎﻧﻴﺔ ﺑﺼﻔﺘﻪ ً
ﻟﺬ= :ﻗﺎﻣﻪ ﻟﻤﺴﻠﻤﻮ ﻓﻲ ﺟﻤﻴﻊ ﻷﻣﻮ 7ﺑﻐﺾ ﻟﻨﻈﺮ ﻋﻦ ﺻﻠﺘﻬﺎ ﺑﺎﻟ ّﺪﻳﻦ
،ﻛﺘﺐ
ﻟﺴﻴﺮ ﺗﻮﻣﺎ7: 0ﻧﻮﻟﺪ ﺑﻨﺎ ﻋﻠﻰ ﻟﺒﻴﺎﻧﺎ' ﻟﻤﺼﻮ 7ﻷ
ﻳﻮﺟﻴﻠﻮ ﻣﺎ ﻳﻠﻲ:
"ﻟﻘﺪ ﻛﺎ ﻣﻮﻗﻒ ﻟﻨﺎﺟﻴﻦ ﻣﻴﺌﻮﺳﺎ ﻣﻨﻪ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻟﻮﻻ ّ :ﻣﻨﻈﺮﻫﻢ ﻟﺒﺎﺋﺲ ﻗﺪ M9:
ﻗﻠﻮ Mﻟﻤﺤﻤﺪﻳﻴﻦ ﺷﻔﻘﺔ ﻋﻠﻴﻬﻢ ،ﻟﻘﺪ ﺧﺪﻣﻮ ﻟﻤﺮﺿﻰ
:ﻋﺎﻧﻮ ﻟﻔﻘﺮ
ﻟﺠﻮﻋﻰ
ﻓﻲ ﺗﺴﺎﻣﺢ ﻣﻨﻘﻄﻊ ﻟﻨﻈﻴﺮ ،ﺣﺘﻰ ! ّ ﺑﻌﻀﻬﻢ ﻗﺎ Vﺑﺸﺮ ﻧﻘﻮ ﻓﺮﻧﺴﻴﺔ ﻣﻦ ﻟﻴﻮﻧﺎﻧﻴﻴﻦ،
ﻟﺤ ﱠﺠﺎ ﺑﺎﻟﻘﻮ
:ﻻﺣﺘﻴﺎ
،oﻗﺎﻣﻮ ﺑﺘﻮpﻳﻌﻬﺎ ﻋﻠﻰ ﻟﺬﻳﻦ ﺳﺘﻮﻟﻮ ﻋﻠﻴﻬﺎ ﻣﻦ ُ
ﻟﻤﺤﺘﺎﺟﻴﻦ ﺑﺴﺨﺎ ﺑﺎﻟﻎ .ﻫﺬ ﻟﺘﻨﺎﻗﺾ ﻟﻮﺿﺢ ﺑﻴﻦ ﻟﻤﻌﺎﻣﻠﺔ ﻟﻄﻴﺒﺔ ﻟﺘﻲ ﻟﻘﻴﻬﺎ
ﻟﺤ ﱠﺠﺎ ﻋﻠﻰ :ﻳﺪ= ﻏﻴﺮ ﻟﻤﺆﻣﻨﻴﻦ
ﻟﻤﻌﺎﻣﻠﺔ ﻟﻘﺎﺳﻴﺔ ﻣﻦ !ﺧﻮﺗﻬﻢ ﻟﻤﺴﻴﺤﻴﻴﻦ ُ
:ﺷﻖ ﻷﻋﻤﺎ oﻋﻠﻴﻬﻢ
،ﺿﺮﺑﻬﻢ
ﺳﺮﻗ ِﺔ ﻣﺎ ﺗﺒﻘﻰ ﻣﻦ ﻟﻴﻮﻧﺎﻧﻴﻴﻦ ﻟﺬﻳﻦ ﻗﺎﻣﻮ ﺑﻔﺮّ d
٢٢
:ﻣـﻮ oﻗﻠﻴﻠﺔ ﻣﻌﻬﻢ ! ]:ﻟﻰ ﻋﺘﻨﺎ yﻟﻜﺜﻴﺮ ﻣﻨﻬﻢ ﻟﻌﻘﻴﺪ ﻣﺤﺮ7ﻳﻬﻢ ﻃﻮ ًﻋﺎ".
ﻳﺮ
]
:ﻳﻮﺟﻴﻠﻮ ﻷﺣﺪ} ﻟﺘﻲ
ﺟﻬﻬﺎ ﺧﻼ oﻟﺤﻤﻠﺔ ﻟﺼﻠﻴﺒﻴﺔ
54
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
9 0ﻟﺪﻳﺎﻧﺎ'
ﻟﻠﻐﺎ'
ﻟﺜﻘﺎﻓﺎ' ﻟﻤﺨﺘﻠﻔﺔ ﻣﻦ ﻟﺘﻌﺎﻳﺶ ﺳﻮﻳّﺎ ﻓﻲ
ﺳﻼ
Vﺗﺠﺎﻧﺲ ﻓﻲ ﻣﻨﺎ ﺟﺘﻤﺎﻋﻲ
ﺣﺪ
.ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﻬﺬ ﻟﻤﻮﺿﻮ eﻳﺬﻛﺮ
ﻟﻤﺆ: 7ﻧﺪ7ﻳﻪ ﻣﻴﻜﻮﻳﻞ ﻣﺎ ﻳﻠﻲ:
"ﻟﻘﺪ ﻋﺎﺷﺖ ﻟﻄﻮﺋﻒ ﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﻇﻞ ﺣﻜﻮﻣﺔ ﺟﻴﺪ ﻟﻢ ﻳﺸﻬﺪ
ﻟﻬﺎ ﻣﺜﻴﻼ :ﺛﻨﺎ
ﻟﻌﻬﺪﻳﻦ ﻟﺒﻴﺰﻧﻄﻲ
ﻟﻼﺗﻴﻨﻲ ،ﻓﻠﻢ ﻳﺘﻌﺮﺿﻮ ﻻﺿﻄﻬﺎ ُﻣ َﺘﻌ ﱠﻤﺪ :ﺑﺪ ،ﺑﻞ ﻋﻠﻰ ﻟﻌﻜﺲ
ﻟﻤﻀﻄﻬﺪﻳﻦ، :ﺻﺒﺤﺖ ﻹﻣﺒﺮﻃﻮ7ﻳﺔ
ﺑﺨﺎﺻﺔ ﺳﺘﻨﺒﻮ ،oﻣﺄ
] ﻟﻠﻴﻬﻮ ﻷﺳﺒﺎ ُ
ﻛﻤﺎ ّ :ﻟﻨﺎ 0ﻟﻢ ﻳُﺠﺒَﺮ
:ﺑ ًﺪ ﻋﻠﻰ ﻟ ّﺪﺧﻮ oﻓﻲ ﻹﺳﻼ Vﺑﺎﻟﻘﻮ!
،ﻧﻤﺎ ﺣﺪﺛﺖ
٢٧
ﺣﺮﻛﺎ' ﻟﺘﺤﻮ! oﻟﻰ ﻹﺳﻼ Vﻧﺘﻴﺠﺔ ﻟﻌﻮﻣﻞ ﺟﺘﻤﺎﻋﻴﺔ".
ﻟﻘﺪ ﻫﻴﺄ' ﻷ7ﺿﻲ ﻟﺘﺮﻛﻴﺔ ،ﻟﺘﻲ ُﺣ ِﻜﻤﺖ
ِﻓﻘﺎ ﻟﻠﻌﺪ oﻹﺳﻼﻣﻲ ،ﻣﻌﻴﺸﺔ
7ﺣﺒﺔ ﻟﻠﻨﺎ 0ﻣﻦ ﻣﺨﺘﻠﻒ ﻷﻳﺎ .ﻟﻢ ﻳﺘﻌﺮ dﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻷ7ﺿﻲ ﻟﻌﺜﻤﺎﻧﻴﺔ
ﻷ= ﻣﺸﺎﻛﻞ ﻓﻲ ﺣﻴﺎﺗﻬﻢ ﻻﺟﺘﻤﺎﻋﻴﺔ
:ﻟﺪﻳﻨﻴﺔ ٢٨ .ﻛﻤﺎ ﻟﻢ
ﻓﻲ ﻷﻧﺎﺿﻮ7
:
oﺑﺎ ّ
ﻳﺤﺪ} ﺗﻤﻴﻴﺰ ﺑﻴﻦ ﻟﻨﺎ 0ﺑﺴﺒﺐ ﺧﺘﻼﻓﻬﻢ ﻓﻲ ﻟﺠﻨﺲ
:ﻟﻠﻐﺔ
:ﻷﺻﻮ oﻟﻌﺮﻗﻴﺔ،
ﺗﻤﺴﻜﻬﻢ ﺑﺎﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻣﻤﺎ
ﻟﺴﺒﺐ ﻓﻲ 9ﻟﻚ ﻫﻮ ﻟﺘﺰ Vﻟﺴﻼﻃﻴﻦ ﻟﻌﺜﻤﺎﻧﻴﻴﻦ ّ
! ]ّ :ﻟﻰ ﺗﻤﺘﻊ ﻟﻨﺎ 0ﻣﻦ ﻣﺨﺘﻠﻒ ﻟﺴﻼﻻ' ﺑﺎﻟﻌﺪ oﻻﺟﺘﻤﺎﻋﻲ
.ﻳﺆﻛﺪ ﻟﻤﺆ7
!ﺳﻤﺎﻋﻴﻞ ﺣﻘﻲ
p
:ﺗﺸﺎ7ﺷﻠﻲ ﻓﻲ ﻛﺘﺎﺑﻪ "ﻟﺘﺎ7ﻳﺦ ﻟﻌﺜﻤﺎﻧﻲ" ﻋﻠﻰ ّ :ﻟﻌﺪo
ﻟﺨﻼ ﻟﺪ] ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ:ﻟﻤﻄﻠﻖ ﻟﻸﺗﺮ> ﻛﺎ ﺑﻤﺜﺎﺑﺔ َ
"! ّ ﻟﺴﺒﺐ ﻟﺮﺋﻴﺲ
7ﻋﺘﺒﺎ 7ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻠﺤﻜﻮﻣﺔ ﻟﺘﺮﻛﻴﺔ ﺑﺄﻧّﻬﺎ ﻟﺨﻼ
57
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻟﻤﺘﺒﺎ َﻟﺔ
ﻣﻦ ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﻟﺬﻳﻦ ﻳﻌﻴﺸﻮ ﺣﻮ oﺑﻼ)
.ﻧﺘﺞ ﻋﻦ 9ﻟﻚ ﺗﻮﻃﻴ ٌﺪ ﻟﻠﺜﻘﺔ ُ
ﺑﻴﻨﻬﻢ.
ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺑﻴﻠﻴﺠﻴﻚ ﻋﻠﻰ ﻋﻠﻰ ﺳﺒﻴﻞ ﻟﻤﺜﺎ ،oﺳﺘﺄﻣﻦ ﻋﺜﻤﺎ ﻏﺎَ =p
ﻣﻤﺘﻠﻜﺎﺗﻪ ،ﻗﺒﻞ :ﻳﺄﺧﺬ :ﻫﻠﻪ !ﻟﻰ ﻟﺒﺎ Mﻟﻌﺎﻟﻲ ﻓﻲ ﻣﻮﺳﻢ ﻟﺮﺑﻴﻊ
،ﺑﻌﺪ ﻋﺪ
ﻟﺴﺠﺎ .٣١ﻛﻤﺎ ﻗﺎﻣﺖ :ﺷﻬﺮ ﻋﺎ !ﻟﻴﻬﻢ ﻣﺤﻤﻼ ﺑﺎﻟﻬﺪﻳﺎ ﻣﺜﻞ ﻟﺠﺒﻦ
ﻟﺰﺑﺪ ّ
:ﻳﻀﺎ ﺳﻮ!" yﻟﻴﺠﺎ !ﺳﻜﻲ ﺷﻬﻴﺮ" !ﺣﺪ= ﻣﻘﺎﻃﻌﺎ' ﻣﻤﻠﻜﺔ ﻋﺜﻤﺎ ﻏﺎ ،=pﺑﺠﺬM
ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﻟﻤﻨﺎﻃﻖ ﻟﻤﺠﺎ
7ﺑﻔﻀﻞ ﻣﺎ ﻛﺎ ﻓﻴﻬﺎ ﻣﻦ ﻷﻣﻦ
.٣٢ﻣﻦ ﺛَ ﱠﻢ
ﺗﻮ ّﻃﺪ' ﻟﻌﻼﻗﺎ' ﻟﺪﻓﺌﺔ ﻣﻊ ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻋﻬﺪ ﻋﺜﻤﺎ ﻏﺎ.=p
ﻟﻤﺆ 7ﺟﻮpﻳﻒ ﻓﻮ ﻫﺎﻣﺮ ﻓﻲ ﻛﺘﺎﺑﻪ "ﻟﺘﺎ7ﻳﺦ ﻟﻌﺜﻤﺎﻧﻲ" ﺣﺎﺛﺔ
ﻳﻨﻘﻞ ﻟﻨﺎ ّ
ﺗُﻤﺠﺪ ﻣﺎ ﻗﺎ Vﺑﻪ ﻋﺜﻤﺎ ﻏﺎ =pﻣﻦ !ﻗﺎﻣﺔ ﻟﻌﺪ oﻣﻊ ﻟﻨﺎ 0ﺟﻤﻴﻌﻬﻢ
ﺗﻤﻴﻴﺰ ﻓﻲ
ﻟﺪﻳﻦ:
“§ :ﺣﺪ ﻷﻳﺎ ،Vﺟﻠﺐ ﺑﻌﺾ ﻟﺘّﺠﺎ 7ﻏ¦ ﳌﺴﻠﻤﲔ ﻣﻦ ﺑﻴﻠﻴﺠﻴﻚ ﺷﺤﻨﺔ
ﻟﺴﻮ
.yﻗﺎ: Vﺣﺪ ﳌﺴﻠﻤﲔ ﺑﺸﺮ ﻫﺬ) ﻷﻛﻮ! Mﻻ :ﻛﻮ Mﻣﻦ ﻟﺰﺟﺎ !© ّ
:ﻧﻪ « ﻳﻘﻢ ﺑﺘﺴﺪﻳﺪ ªﻨﻪ !© ﻟﺘﺎﺟﺮ ،ﻓﺎﺷﺘﻜﻰ !© ﻋﺜﻤﺎ ﻏﺎ
.=pﻋﻠﻰ ﻟﻔﻮ7
ﻗﺎ Vﻋﺜﻤﺎ ﻏﺎ =pﺑﺎﺳﺘﺪﻋﺎ ﻫﺬ ﳌﺴﻠﻢ:
،ﺧﺬ ﻣﻨﻪ ﻟﺜﻤﻦ
:ﻋﻄﺎ) !© ﻟﺘﺎﺟﺮ
ﻏ¦ ﳌﺴﻠﻢ ّ ،ﻗﺎ Vﺑﺈ7ﺳﺎ oﻣﻨﺎ ٍ § ﳌﺪﻳﻨﺔ ﻟﻴﺪﻋﻮ ﻟﻨﺎ ©! 0ﲢﺎﺷﻰ ﻟﻈﻠﻢ ﻣﻊ
ﻟﺴﻮyﻛﻦ ﻳﺄﺗﲔ !© ّ
ﻏ¦ ﳌﺴﻠﻤﲔ § ﺑﻴﻠﻴﺠﻴﻚ .ﻛﻤﺎ :ﻟﻨﺴﺎ ﻏ¦ ﳌﺴﻠﻤﺎ' ّ
:ﻗﺮ) ﻋﺜﻤﺎ ﻏﺎ.=p
ﻟﺸﺮ ﺣﺎﺟﺎִדﻦ § :ﻣﺎ ﳑّﺎ ﻳُﺪﻟﻞ ﻋﻠﻰ ﳊﻜﻢ ﻟﻌﺎ oﻟﺬ= ﱠ
ﻗﺪ ﺷﻌﺮ' ﻟﻄﻮﺋﻒ ﻏ¦ ﳌﺴﻠﻤﺔ ﺑﺎﻷﻣﺎ § ﻋﻬﺪ ﻋﺜﻤﺎ ﻏﺎ
.=pﻋﻨﺪﻣﺎ
ُﺳﺌﻞ ﻋﻦ ﻗﺘﻪ ﻟﺒﺎﻟﻐﺔ § !ﻗﺎﻣﺔ ﻟﻌﺪ oﲡﺎ) ﻏ¦ ﳌﺴﻠﻤﲔ: ،ﺟﺎ!" :Mﻧّﻬﻢ ﺟ¦ﻧﻨﺎ
7ﺣﺒﻮ ﺑﻨﺎ ﻋﻨﺪﻣﺎ
ﻃﺄ' :ﻗﺪﻣﻨﺎ ﻫﺬ) ﻷ d7ﻷ
oﻣﺮ ،ﻓﺎﻟﻮﺟﺐ ﻋﻠﻴﻨﺎ ﻟﺬﻳﻦ ّ
٣٣
² :ﺘﺮﻣﻬﻢ".
59
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
٢٩
ﻫﻮ ﺣﺘﺮ Vﻷﺗﺮ> ﻟﻠﻤﺸﺎﻋﺮ ﻟﺪﻳﻨﻴﺔ ﻟﺪ] ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ".
ﻳﺼﻒ ﻟﻤﺆ 7ﻷ
7ﺑﻲ 7ﻳﺘﺸﺎ 7ﺑﻄﺮ 0ﻛﻴﻒ ّ :ﻟﻤﺴﻠﻤﻴﻦ ﻷﺗﺮ> ﻗﺪ :ﻗﺎﻣﻮ
ﻋﺪﻻ ﻧﻤﻮ9ﺟﻴﺎ ﻓﻲ ﻟﺒﻼ ﻟﺘﻲ ﻓﺘﺤﻮﻫﺎ:
"ﺗﻮﻟﻰ ﻷﺗﺮ> ﺣﻜﻢ :ﻣﻢ ﻋﺪﻳﺪ ﻟﻌﻬﻮ ﻣﺪﻳﺪ !ﻻّ :ﻧﻬﻢ ﻟﻢ ﻳﺤﺎ
ﻟﻮ ﺗﻘﻴﻴﺪﻫﻢ،
ﺑﻞ ﻣﻨﺤﻮﻫﻢ ﺣﺮﻳﺘﻬﻢ
ﻣﻜﻨﻮﻫﻢ ﻣـﻦ ﻟﻌﻴﺶ
ﻓـﻘﺎ ﻟﻤﺒﺎﺋﻬﻢ ﻟﺪﻳﻨﻴﺔ
ﺛﻘﺎﻓﺘﻬﻢ
٣٠
ﻟﺨﺎﺻﺔ ﺑﻬﻢ".
ﺑﺮﻫﻨﺖ ﻛﻞ ﻷﻣﺜﻠﺔ ﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ :ﻟﻤﺴﻠﻤﻴﻦ ﻷﺗﺮ> ﻟﻢ ﻳَ ْﺴ َﻌﻮ ﻳﻮﻣﺎ ﻻﺳﺘﻐﻼo
ﻣﻮ 7ﻟﺒﻼ ﻟﺘﻲ ﻓﺘﺤﻮﻫﺎ .ﻟﻘﺪ ﺣﺘﺮﻣﻮ ﺣﻘﻮ yﺟﻤﻴﻊ 7ﻋﻴﺘﻬﻢ ،ﻛﻤﺎ ّ :ﻟﻌﺜﻤﺎﻧﻴﻴﻦ
ﻟﺴﻼﺟﻘﺔ ﻗﺪ :ﺧﺬ
ﻋﻠﻰ :ﻧﻔﺴﻬﻢ ﻋﻬﺪ ﺑﺤﻤﺎﻳﺔ ﻛﻞ ﻓﺮ ﻳﻌﻴﺶ ﻋﻠﻰ 7:ﺿﻴﻬﻢ؛
ﻣﻦ ﺛَ ﱠﻢ ﺗﻤﺘﻊ ﻟﻨﺎ 0ﻣﻦ ﻣﺨﺘﻠﻒ ﻟﻘﻮﻣﻴﺎ'
ﻷﻳﺎ ﺑﺎﻟﻌﻴﺶ ﻓﻲ ﺳﻼ=:
V
ﻧﺰ eﺑﻴﻨﻬﻢ
.ﻟﻮﻻ !ﻗﺎﻣﺔ ﻟﻘﺎ ﻟﻌﺜﻤﺎﻧﻴﻴﻦ ﻟﻠﻌﺪ oﻣﻊ ﻫﺆﻻ ﻟﻨﺎ 0ﻟﻤﺎ ﻧﺠﺤﻮ ﻓﻲ
ﺗﺄﺳﻴﺲ ﺗﻠﻚ ﻹﻣﺒﺮﻃﻮ7ﻳﺔ ﻟﺮﺳﺨﺔ
!ﺑﻘﺎﺋﻬﺎ 5ﻣﻨﺔ ﻋﻬﺪ ﻃﻮﻳﻼ
.ﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ
ﻗﻴﻤﻪ ﻟﺴﺎﻣﻴﺔ ﻗﺪ ﻣﻨﺤﺎ ﻫﺆﻻ ﻟﻘﺎ ﺳﻨ ًﺪ ﻗﻮﻳّﺎ
ﺰ' ﻟﻘﺮَ 5:ﻣﺮ ،ﻳﺘﺒﻴﻦ ﻟﻨﺎ َ :ﻣﻴْ ِ
َﻣﻜﻨَﻬﻢ ﻣﻦ :ﻳُﺤﻘﻘﻮ ﻣﺴﺘﻮ] 7ﻗﻴﺎ ﻓﻴﻤﺎ ﺑﻨﻮ) ﻣﻦ ﺣﻀﺎ
7ﺛﻘﺎﻓﺔ.
58
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
"ﻓﻲ :ﺣﺪ :ﻳﺎ Vﻟﺠﻤﻌﺔ ،ﺗﺸﺎﺟﺮ ﻣﺴﻠﻢ ﻣﻦ 7ﻋﺎﻳﺎ ﻟﺤﺎﻛﻢ ﻟﺘﺮﻛﻲ ﻣﻦ :ﻟﻴﺸﻴﺮ ﻣﻊ
ﻣﺴﻴﺤﻲ ﻣﻦ 7ﻋﺎﻳﺎ ﻟﺤﺎﻛﻢ ﻟﺮ
ﻣﺎﻧﻲ ﻟﻤﺪﻳﻨﺔ ﺑﻴﻠﻴﺠﻴﻚ
،ﺣﻜﻢ ﻋﺜﻤﺎ ﺑﻴﻨﻬﻤﺎ،
ﺗﺒﻴﻦ ﻟﻪ :ﻟﻤﺴﻴﺤﻲ ﺑﺮ=
،ﻣﻨﺬ 9ﻟﻚ ﻟﺤﻴﻦ :ﺻﺒﺢ ﻟﻨﺎ 0ﻓﻲ ﺷﺘﻰ :ﻧﺤﺎ
٣٦
ﻟﻤﻤﻠﻜﺔ ﻻ ﺣﺪﻳﺚ ﻟﻬﻢ !ﻻ ﻋﻦ ﻋﺪ oﻋﺜﻤﺎ
:ﻣﺎﻧﺘﻪ" .
ﺑﺎﻹﺿﺎﻓﺔ !ﻟﻰ 9ﻟﻚ ،ﻳُﺤﻜﻰ :ﻧﻪ ﻗُﺒﻴﻞ
ﻓﺎﺗﻪ: ،ﻣﺮ
ﻟﺪ) 7
:ﺧﺎ :ﻳﺤﻔﻆ
ﻟﻌﺪ oﻓﻲ 7ﻋﻴﺘﻪ :
،ﻳﺤﺴﻦ !ﻟﻰ ﻣﻦ ﻳﻄﻴﻌﻮﻧﻪ . ٣٧ﻟﻘﺪ
ﺻﻠﺖ ﺳﻤﻌﺔ ﻋﺜﻤﺎ
!ﻟﻰ :ﻗﺼﻰ ﻟﺒﻼ
،ﻧﺘﺸﺮ ﺧﺒﺮ ﻋﺪﻟﻪ ﻓﻲ ﻵﻓﺎ
،yﻟﻬﺬ ﻟﺴﺒﺐ ﻟﻢ ﻳﻜﻦ
ﻟﺪ)
7
:ﺧﺎ ﻏﺎ =pﻓﻲ ﺣﺎﺟﺔ !ﻟﻰ ﻟﻘﺘﺎ oﻣﻦ :ﺟﻞ ﻻﺳﺘﻴﻼ ﻋﻠﻰ ﺑﻴﺮﺳﺎ " !ﺣﺪ]
ﻣﺪ ﻷﻧﺎﺿﻮ 9! ،"oﻗﺎ Vﺳﺎ p
7ﺣﺎﻛﻢ ﻟﻤﺪﻳﻨﺔ ﺑﺘﺴﻠﻴﻢ ﻟﻘﻠﻌﺔ ﻃﻮﻋﻴﺔ !ﻟﻴﻪ،
ﻟﻤﺎ ﺳﺄﻟﻪ 7
:ﺧﺎ ﻏﺎ =pﻋﻦ ﻟﺴﺒﺐ :ﺟﺎ ّ ! :Mﻣﻦ :ﻋﻠﻨﻮ ﻟﻮﻻ ﻷ
7ﺧﺎ ّ
ﻋﺎﺷﻮ ﻓﻲ ﺳﻼ
،Vﻫﺬ ﻣﺎ ﻳﺘﻄﻠﻊ !ﻟﻴﻪ ﺷﻌﺒﻰ ﻣﻨﺬ :ﻣﺪ ﺑﻌﻴﺪ
.ﺗﺆﻛﺪ ﺻﺪy
٣٨
61
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
﴿ َ ْﻋﺒُ ُﺪْ ﷲﱠ َ َﻻ ﺗُ ْﺸ ِﺮ ُﻛﻮْ ﺑِ ِﻪ َﺷ ْﻴﺌﺎً َﺑِﺎﻟْ َﻮﻟِ َﺪﻳْ ِﻦ > ْ
ِﺣ َﺴﺎﻧﺎً َﺑِﺬِ Uﻟْﻘ ْ
ُﺮﺑَﻰ
60
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
63
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
62
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
٥٣
ﺗﺨﺘﺺ ﺑﺎﻟﻴﻬﻮ.
ﻫﺬ) ﻟﺘﻄﻮ '7ﻟﺘﻲ ﺣﺪﺛﺖ ﻋﻠﻰ ﻳﺪ ﻟﺴﻠﻄﺎ ﻣﺤﻤﺪ ﺑﻌﺪ ﻓﺘﺢ ﺳﺘﻨﺒﻮ oﻣﺘﺪ'
!ﻟﻰ ﻋﻬﻮ ﻟﺴﻼﻃﻴﻦ ﻟﻌﺜﻤﺎﻧﻴﻴﻦ ﻣﻦ ﺑﻌﺪ)؛ ﺣﻴﺚ ﻣ ّﺪ ﻟﺠﻴﺶ ﻟﻌﺜﻤﺎﻧﻲ ﺣﺪ
ﺿ ﱠﻤﺖ ﺻﺮﺑﻴﺎ
:ﻟﺒﺎﻧﻴﺎﻹﻣﺒﺮﻃﻮ7ﻳﺔ !ﻟﻰ ﻓﻴﻴﻨﺎ ،ﻓ ُﻔﺘﺤﺖ ﻣﻨﻄﻘﺔ ﻟﺒﻠﻘﺎ ﻛﻠﻬﺎُ ،
ﻟﺒﻮﺳﻨﺔ
ﻟﻬﺮﺳﻚ
ﻷﻓﻼ
yﻟﺒﻐﺪ
ﺑﻼ ﻟﺒﻠﻘﺎ !ﻟﻰ ﻹﻣﺒﺮﻃﻮ7ﻳﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ،
:ﺻﺒﺤﺖ ﻫﻨﻐﺎ7ﻳﺎ ﺗﺤﺖ ﺣﻤﺎﻳﺘﻬﺎ .ﻛﻤﺎ ﻣﺘﺪ ﻟﻨﻔﻮ 9ﻟﻌﺜﻤﺎﻧﻲ ﻟﻴﺸﻤﻞ ﻷ7ﺿﻲ
ﻟﻤﻄﻠﺔ ﻋﻠﻰ ﻟﺒﺤﺮ:
،ﺻﺒﺢ ﻟﺒﺤﺮ ﻷﺳﻮ ﺑﺤﻴﺮ ﺗﺮﻛﻴﺔ
.ﻧﻀﻢ ﻟﻌﺪﻳﺪ ﻣﻦ ﻟﺠﺰ7
ﻓﻲ !ﻳﺠﻪ ﻣﺜﻞ ﺷﺒﻪ ﺟﺰﻳﺮ ﻣﻮ
،0
7
،7ﻛﺮﻳﺖ
،ﺗﺸﻴﻮ
،0ﻟﻘﻮﻗﺎ
،pﻟﻌﺪﻳﺪ
ﻣﻦ ﻟﺒﻼ ﻣﺜﻞ ﺑﻐﺪ
ﺗﺒﺮﻳﺰ
ﻟﻴﻤﻦ
ﺳﻮ7ﻳﺎ
ﻟﻌﺮ
yﻟﺒﻨﺎ
ﻣﺼﺮ
ﻓﻠﺴﻄﻴﻦ
ﻟﻘﺪ
0ﻟﻤﻐﺮ
Mﺗﻮﻧﺲ
ﻟﺠﺰﺋﺮ
ﺷﺮ yﻷﻧﺎﺿﻮ
oﻃﺮﻳﻖ ﺳﺒﺎﻳﺲ
ﺑﻮﻟﻨﺪ
ﻟﻌﺪﻳﺪ ﻣﻦ ﻟﺒﻠﺪ ﻷﺧﺮ] ﻟﺘﻲ ﻧﻀﻤﺖ !ﻟﻰ ﻹﻣﺒﺮﻃﻮ7ﻳﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ .ﻟﻘﺪ ﺗﻌﺎﻳﺶ
:ﻫﻞ ﻟﺪﻳﺎﻧﺎ' ﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺳﻼ Vﺧﻞ ﻟﺒﻼ ﻟﻤﻔﺘﻮﺣﺔ
.ﻟﻢ ﻳﺤﺪ} ﺿﻄﻬﺎ
ﻷﺣﺪ ﺑﺴﺒﺐ ﻳﻨﻪ
:ﻟﻐﺘﻪ
:ﺟﻨﺴﻪ .
ﻳﻌﻢ ﻓﻴﻪ ﻟﻌﺪo! ّ :ﻗﺼﻰ ﻣﺎ ﻧﺘﻤﻨﺎ) ﻓﻲ ﻋﺎﻟﻤﻨﺎ ﻟﻴﻮ Vﻫﻮ 9ﻟﻚ ﻟﻨﻤﻮ 9ﻟﺬ= ّ
ﻟﻌﻴْﺶ ﻓﻲ ﻇﻞ ﻟﻘﻴﻢ ﻟﻘﺮ5ﻧﻴﺔ.
ﻟﺘﺴﺎﻣﺢ
،ﻟﻄﺮﻳﻖ ﻟﻮﺣﻴﺪ ﻹﻧﺠﺎ pﻣﺠﺘﻤﻊ ﻛﻬﺬ ﻫﻮ َ
ﻷﻣﺜﻠﺔ ﻟﺘﻲ ُ9ﻛﺮ' ﺗﺆﻛﺪ ّ :ﻟﻘﺎ ﻟﺬﻳﻦ ﻟﺘﺰﻣﻮ ﺑﺄ
ﻣﺮ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﺣﻘﻘﻮ
ﻋﻈﻴﻤﺎ ﻣﻊ ﻷﻣﻢ ﻟﺘﻲ ﺗﻮﻟﻮ ﻗﻴﺎﺗﻬﺎ .ﻓﻌﻨﺪﻣﺎ ﺗﻤﺴﻚ ﻛﻞ ﻓﺮ ﻣﻦ pﻫﺎً 7
ً ﺑﺎﻟﻔﻌﻞ
:ﻓﺮ ﻟﻤﺠﺘﻤﻊ ،ﺑﻤﺨﺘﻠﻒ ﻃﺒﻘﺎﺗﻪ ،ﺑﻘﻴﻢ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ ﻣﺎ ﻟﺒﺜﺖ ﻗﻴﻢ ﻟﻌﺪ
oﻟﺘﺴﺎﻣﺢ
ﻟﺴﻼVﻋﻤﺖ 7:ﺟﺎ ﻟﻤﺠﺘﻤﻊ ﺣﺎﻣﻠﺔ ﻣﻌﻬﺎ ّ
ﻟﺮﺣﻤﺔ
ﻟﻤﺤﺒﺔ
ﻟﺮ:ﻓﺔ
ﻷﻣﺎﻧﺔ ّ :
ﻟﺘﺠﺎﻧﺲ ﻓﻲ ﻟﺤﻴﺎ ﻻﺟﺘﻤﺎﻋﻴﺔ.
=:ﻋﺬ 7ﻳَ ُﺤﻮ!
oﻣﻜﺎﻧﻴﺔ ﺗﺄﺳﻴﺲ ﻣﺜﻞ ﻫﺬ ﻟﻤﺠﺘﻤﻊ ﻣﺮ :ﺧﺮ]. ﻟﻴﺲ ﻫﻨﺎ> ّ
! ّ ﻟﺸﺮ mﻟﻮﺣﻴﺪ ﻟﻼ Vpﻟﻘﻴﺎ Vﻫﺬ ﻟﻤﺠﺘﻤﻊ ﻫﻮ ﻟﻨﻴﱠﺔ ﻟﺼﺎﻗﺔ ﻟﻠﻌﻴﺶ ﺑﻘﻴﻢ ﻟﻘﺮ5
ﻟﻜﺮﻳﻢ
ﺑﺬ oﻟﺠﻬﻮ ﺟﺪﻳﺎ ﻟﻨﺸﺮ ﺗﻠﻚ ﻟﻘﻴﻢ ﻓﻲ ﻟﻤﺠﺘﻤﻊ ﺑﺄﺳﺮ).
65
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻗﻌﺖ ﻣﻌﺎﻫﺪ :ﺧﺮ] ﻓﻲ ﻧﻔﺲ ﻟﻮﻗﺖ :ﻫﻞ ﻟﻜﺘﺎ Mﻻﻋﺘﻨﺎ yﻹﺳﻼُ . ٥١ V
ﻟﻠﺴﻤﺎ Eﻟﻠ ّﺰﻋﻤﺎ ﻟﺮ
ﺣﻴﻴﻦ ﻟﺬﻳﻦ ﻳُ ْﺪ َﻋ ْﻮ" ﻟﻤﻄﺎ7ﻧﺔ" ﺑﻤﺰ
ﻟﺔ :ﻋﻤﺎﻟﻬﻢ ﻋﻠﻰ
ّ
٥٢
ﻟﻨﺤﻮ ﻟﻤﻌﺘﺎ.
ﻫﺘﻢ ﻟﺴﻠﻄﺎ ﻣﺤﻤﺪ ﺑﺤﻘﻮ yﻟﻴﻬﻮ
ﺑﻌﻴ ًﺪ ﻋﻦ ﺣﻘﻮ yﻟﻤﺴﻴﺤﻴﻴﻦ ،ﱠ
:ﻳﻀﺎ .ﻓﻘﺪ ﻣﻨﺤﻬﻢ ﻟﺤﻖ ﻓﻲ :ﻳﻜﻮ ﻟﻬﻢ ﻣﻌﺎﺑﺪﻫﻢ
ﺣﺎﺧﺎﻣﺎﺗﻬﻢ
:
ﻳﻤﺎ7ﺳﻮ ﻃﻘﻮﺳﻬﻢ ﻟﺪﻳﻨﻴﺔ ﻓﻲ ﺣﺮﻳﺔ ﺗﺎﻣﺔ .ﻛﻤﺎ ﻋﺎ ﻟﺴﻠﻄﺎ ﻣﺤﻤﺪ ﻟﺤﺎﺧﺎV
ﻣﻮﺳﻰ ﻛﺎﺑﺴﺎﻟﻲ " ﻟﺤﺎﺧﺎ Vﻷ
oﻓﻲ ﻟﻌﻬﺪ ﻟﻌﺜﻤﺎﻧﻲ " !ﻟﻰ ﻟﻘﺼﺮ:
،ﺛﻨﻰ
ﻋﻠﻴﻪ
ﻣﻨﺤﻪ ﻣﺮﺳﻮ ًﻣﺎ ﻣﺒﺮﻃﻮ7ﻳﺎ ﻳﺴﻤﺢ ﻟﻪ ﺑﺄ ﻳﺤﻜﻢ ﻓﻲ ﻟﺤﺎﻻ' ﻟﺘﻲ
64
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻫﻮ ﻟﻌﺪ
oﺣﻜﻤﻪ ﺑﻴﻦ ﻋﺒﺎ) ﻋﺪ oﻣﻄﻠﻖ ﺳﻮ nﻳﺤﻜﻢ ﺑﻪ ﻓﻲ ﻵﺧﺮ ﺗﻤﺎﻣﺎ ﻛﻤﺎ
ﻳﺤﻜﻢ ﺑﻪ ﻓﻲ ﻟﺪﻧﻴﺎ ،ﻓﺴﻮ nﻳﺤﺎﺳﺐ ﻟﻨﺎ 0ﻋﻠﻰ ﻛﻞ ﻋﻤﻞ ﻗﺎﻣﻮ ﺑﻪ ﻓﻲ ﺣﻴﺎﺗﻬﻢ
ﺳﻮ ﻛﺎ ﻫﺬ ﻟﻌﻤﻞ ﻛﺒﻴﺮ
:ﺻﻐﻴﺮ
،ﺳﻮ nﻳﺤﺎﺳﺒﻬﻢ :ﻳﻀﺎ ﻋﻠﻰ ّ
ﻛﻞ ﻟﻔﻆ
ﻧﻄﻘﻮ ﺑﻪ
ﻛﻞ ﻓﻜﺮ
7ﺑﺄ9ﻫﺎﻧﻬﻢ
ﺳﺘﻜﻮ ﻟﻨﺘﻴﺠﺔ !ﻣﺎ ﻟﻨﻌﻴﻢ ﻷﺑﺪ= ﻓﻲ ﻟﺠﻨﺔ
:ﻟﻌﺬ Mﻷﻟﻴﻢ ﻓﻲ ﺟﻬﻨﻢ.
﴿>ِﻟَْﻴ ِﻪ َﻣ ْﺮ ِﺟ ُﻌ ُﻜ ْﻢ َﺟﻤِﻴﻌﺎً َ ْﻋ َﺪ ﷲﱢ َﺣ ّﻘﺎً >ِﻧﱠ ُﻪ ﻳَْﺒ َﺪُ ﻟْ َﺨ ْﻠ َﻖ ﺛ ﱠُﻢ ﻳُﻌِﻴ ُﺪ ُ 5ﻟِﻴَ ْﺠ ِﺰ َU
fﱢﻣ ْﻦ ِﻳﻦ َﻛﻔ ُ
َﺮْ ﻟَ ُﻬ ْﻢ َﺷ َﺮ ٌ ِﺴ ِﻂ َﻟﱠﺬ َ
ﺎ /ﺑِﺎﻟْﻘ ْ
ِﺤ ِ
ﻟﺼﺎﻟ َ ﻟﱠﺬ َ
ِﻳﻦ َﻣﻨُﻮْ َ َﻋ ِﻤ ُﻠﻮْ ﱠ
﴾ ] ﻳﻮﻧﺲ [ ٤ : ِﻴﻢ ﺑ َِﻤﺎ َﻛﺎﻧُﻮْ ﻳَ ْﻜﻔ ُ
ُﺮ َ َ fﻟ ٌ
َﺣﻤِﻴ ٍﻢ َ َﻋ َﺬ ٌ
=:ﺳﻠﻮ> ﻻ ﻳُﺮﺿﻲ ﷲ ﻋﺰ
ﺟﻞ ّ ! .ﻟﺤﻴﺎ
ﻟﻬﺬ ﻟﺴﺒﺐ ﻳﺘﺠﻨﺐ ﻟﻤﺴﻠﻢ ّ
ﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺘﻲ ﺗﻤﻴﺰ' ﺑﺎﻷﻣﻦ
ﻟﺘﺴﺎﻣﺢ ﻓﻲ ﻋﻬﺪ ﻟﻨﺒﻲ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ
ﻟﺨﻠﻔﺎ ﻣﻦ ﺑﻌﺪ)
ﻣﻦ ﺗﻼﻫﻢ ﻣﻦ ﻟﺤﻜﺎ Vﻟﺬﻳﻦ :ﻗﺎﻣﻮ ﻟﻌﺪ oﻗﺪ ﻋﺘﻤﺪ' ﻋﻠﻰ
ﺗﻌﺎﻟﻴﻢ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ .
ﻛﻤﺎ 9ﻛﺮﻧﺎ ﻓﻲ ﻫﺬ ﻟﻜﺘﺎ ، Mﻓﺎﻟﻤﺴﻠﻤﻮ ﻟﻬﻢ ﺗﺎ7ﻳﺦ ﻣﺸﺮ nﻣﻊ
ﻟﻌﺪ
oﻟﺮ:ﻓﺔ
ﻟﺘﺴﺎﻣﺢ
ﻟﺮﺣﻤﺔ
ﻣﺎ :ﻇﻬﺮ
ﻣﻦ ﻟﻀﻤﻴﺮ
ﻣﺎ ﻣﻠﻜﻮ ﻣﻦ ﻟﻘﻴﻢ
ﻟﻨﺒﻴﻠﺔ
.ﻣﻦ ﺛَ ﱠﻢ ﻓﻠﻴﺲ ﻫﻨﺎ> =:ﻣﺒﺮ 7ﻳﻤﻨﻊ ﻣﺴﻠﻤﻲ ﻟﻴﻮ Vﻣﻦ ﻟﺘﻌﻠﻢ ﻣﻦ ﺗﺠﺎM7
ﻟﻤﺎﺿﻲ ﻟﻜﻲ ﻳُﻌﻴﺪ
!ﻗﺎﻣﺔ ﻟﻌﺪ oﻓﻲ ﻷ
d7ﻟﻴﻀﻌﻮ ﻧﻬﺎﻳﺔ ﻟﻠﻈﻠﻢ
ﻟﻘﺴﻮ .ﻫﻨﺎ>
ﺷﻲ :ﺳﺎﺳﻲ ﻳﺘﻮﺟﺐ ﻓِﻌﻠُﻪ
،ﻫﻮ ﻟﻮﺣﺪ
ﻟﻜﻔﺎ Eﻣﻦ :ﺟﻞ ﻟﺤﺼﻮ oﻋﻠﻰ ﻟﻌﺪo
ﻟﺤﻘﻴﻘﻲ ﻟﻤﻮﻋﻮ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ
67
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﺧــﺎﺗﻤﺔ
69
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻧﻬﻴﺎ ﻟ ّﺪﻳﻨﻴﺔ
68
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
:ﻟﺠﺮ 9ﺗﺄﺗﻲ ﻣﻦ ﻟﻘﻤﺢ .ﻫﻨﺎ ﻳﺠﺪ 7ﺑﻨﺎ :ﻧﺘﻌﺮ dﻟﺘﺠﺮﺑﺔ ﻣﻀﺤﻜﺔ ﻗﺎ Vﺑﻬﺎ ﻟﺒﻌﺾ،
ﺣﻴﺚ ﺗﻢ
ﺿﻊ ﺑﻌﺾ ﻟﻘﻤﺢ ﻋﻠﻰ ﻗﻄﻌﺔ
ﺳﺨﺔ ﻣﻦ ﻟﻘﻤﺎ
،³ﻛﺎ ﻟﻤﻨﺘﻈﺮ :ﻳﺨﺮ
ﺟﺮ ً9ﺑﻌﺪ ﺑﺮﻫﺔ ﻣﻦ ﻟﺰﻣﻦ.
ﻣﻦ ﻟﻤﻨﻄﻠﻖ 9ﺗﻪ ﻛﺎ ﻳﻌﺘﻘﺪ :ﻟﺪﻳﺪ ﺗﺨﺮ ﻣﻦ ﻟﻠﺤﻢ؛ !ﻻ :ﻧﻪ ﻟﻢ ﻳﻠﺒﺚ ﻟﻌﻠﻢ
: :ﺛﺒﺖ :ﻟﺪﻳﺪ ﻻ ﺗﺨﺮ ﻣﻦ ﻟﻠﺤﻢ ﺑﺸﻜﻞ ﺗﻠﻘﺎﺋﻲ!
،ﻧﻤﺎ ﻳﺤﻤﻠﻬﺎ ﻟﺬﺑﺎ Mﺑﺸﻜﻞ
ﻳﺮﻗﺎﻧﺎ' ﻻ ﺗﺮ] ﺑﺎﻟﻌﻴﻦ ﻟﻤﺠﺮ.
ﻛﺎ ﻫﺬ ﻻﻋﺘﻘﺎ ﺳﺎﺋﺪً ﻓﻲ ﻟﺰﻣﻦ ﻟﺬ= ﻛﺘﺐ ﻓﻴﻪ
7ﻳﻦ ﻛﺘﺎ:" Mﺻﻞ ﻷﻧﻮ"e
،ﻓﻘﺪ ﻛﺎ ﻳﻌﺘﻘﺪ ﺑﺄ ﻟﺒﻜﺘﺮﻳﺎ ﺟﺎ' !ﻟﻰ ﻟﻮﺟﻮ ﻣﻦ ﻣﺎ ﻏﻴﺮ ﺣﻴﺔ
ﻛﺎ ﻫﺬ ﻻﻋﺘﻘﺎ
ﻣﻘﺒﻮ ﻋﻠﻤﻴﺎً.
ﻟﻢ ﻳﻄﻞ ﻟﻮﻗﺖ ﺣﺘﻰ :ﻋﻠﻦ ﺑﺎﺳﺘﻮ 7ﻧﺘﺎﺋﺞ 7ﺳﺎﺗﻪ ﻟﻄﻮﻳﻠﺔ
:ﺑﺤﺎﺛﻪ ﻟﻜﺜﻴﺮ ﻟﺘﻲ
ﺗﺪﺣﺾ :ﺳﺎ 0ﻧﻈﺮﻳﺔ
7ﻳﻦ .ﻗﺎ oﺑﺎﺳﺘﻮ 7ﻓﻲ ﻣﺤﺎﺿﺮﺗﻪ ﻟﺘﻲ :ﻋﻠﻦ ﻓﻴﻬﺎ ﻋﻦ ﻧﺘﺼﺎ7ﺗﻪ
ﻓﻲ ﻟﺴﻮ7ﺑﻮ ﻋﺎ:١٨٦٤ V
"ﻻ ﻳﻤﻜﻦ :ﺗﺴﺘﻔﻴﻖ ﻧﻈﺮﻳﺔ ﻟﻨﺸﻮ ﻟﺘﻠﻘﺎﺋﻲ ﻣﻦ ﻟﻀﺮﺑﺔ ﻟﺼﺎﻋﻘﺔ ﻟﺘﻲ :ﺻﺎﺑﺘﻬﺎ ﺑﻬﺎ ﻫﺬ)
٥٤
ﻟﺘﺠﺮﺑﺔ ﻟﺒﺴﻴﻄﺔ".
ﻗﺎ
Vﻟﻤﺪﻓﻌﻮ ﻋﻦ ﻟﻨﻈﺮﻳﺔ ﻟﺪ
7ﻳﻨﻴﺔ ﻛﺘﺸﺎﻓﺎ' ﺑﺎﺳﺘﻮ 7ﻟﻮﻗﺖ ﻃﻮﻳﻞ! .ﻻ :
ﻣﺎﺟﺎ ﺑﻪ ﺑﺎﺳﺘﻮ 7ﺑﺎﻹﺿﺎﻓﺔ !ﻟﻰ ﻣﺎ ﻛﺸﻒ ﻋﻨﻪ ﻟﺘﻘﺪ Vﻟﻌﻠﻤﻲ ﻣﻦ ﻟﺒﻨﻴﺔ ﻟﻤﻌﻘﺪ ﻟﺨﻠﻴﺔ
ﻟﻤﺎ ﻟﺤﻴﺔ: ،ﺑﻘﻴﺎ ﻓﻜﺮ
ﺟﻮ ﻟﺤﻴﺎ ﻋﻠﻰ ﺳﻄﺢ ﻷ d7ﻋﻦ ﻃﺮﻳﻖ ﻟﺼﺪﻓﺔ ﻓﻲ ﻣﺄyp
ﻟﻢ ﺗﺴﺘﻄﻊ ﻟﺨﺮ
ﻣﻨﻪ.
ﻟﻤﺤﺎﻻ /ﻟﻌﺎﺟﺰ Kﻓﻲ ﻟﻘﺮ ﻟﻌﺸﺮﻳﻦ
! o
:ﻣﻦ ﺗﺒﻨﻰ ﻣﻮﺿﻮ eﻣﻨﺸﺄ ﻟﺤﻴﺎ ﻓﻲ ﻟﻘﺮ ﻟﻌﺸﺮﻳﻦ ﻛﺎ ﻟﺘﻄﻮ =7ﻟﻤﺸﻬﻮ7
:ﻟﻜﺴﻨﺪ
: 7ﺑﺎ7ﻳﻦ .ﺗﻘﺪ Vﻫﺬ ﻟﻌﺎﻟﻢ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﻵ 7ﻟﻌﻠﻤﻴﺔ ﻓﻲ ﻟﺜﻼﺛﻴﻨﻴﺎ' ﻣﻦ 9ﻟﻚ
ﻟﻘﺮ ،ﺣﺎ
oﻣﻦ ﺧﻼﻟﻬﺎ !ﺛﺒﺎ' !ﻣﻜﺎﻧﻴﺔ ﺗﻄﻮ 7ﺧﻠﻴﺔ ﻟﻜﺎﺋﻦ ﻟﺤﻲ ﻋﻦ ﻃﺮﻳﻖ ﻟﺼﺪﻓﺔ! .ﻻ
7 :ﺳﺎﺗﻪ ﻟﻢ ﺗﻨﺘﻪ !ﻻ ﺑﺎﻟﻔﺸﻞ ،ﻣﻤﺎ ﺣﺪ ﺑﺄ
ﺑﺮﻳﻦ ﺗﻘﺪﻳﻢ ﻻﻋﺘﺮ nﻟﺘﺎﻟﻲ:
71
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
70
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
73
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
72
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﺗﺄﺛﻴﺮ ﻻﻣﺎc
ﻟﻜﻦ ﻛﻴﻒ ﲢﺪ} ﻫﺬ) "ﻟﺘﻐ¦' ﻹºﺎﺑﻴﺔ"؟ ﺣﺎ
7 oﻳﻦ ﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬ ﻟﺴﺆo
ﻣﻦ ﺧﻼ oﻟﻔﻬﻢ ﻟﺒﺪﺋﻲ ﻟﻠﻌﻠﻮ9 § Vﻟﻚ ﻟﻮﻗﺖ .ﻓﺤﺴﺐ ﻧﻈﺮﻳﺔ ﻻﻣﺎ >7ﻟﺬ= ﻋﺎ ³ﻗﺒﻞ
7ﻳﻦ،
ﻓﺈ ﻟﻜﺎﺋﻨﺎ' ﳊﻴﺔ ﺗﻮ }7ﺻﻔﺎִדﺎ ﻟ» ﻛﺘﺴﺒﺘﻬﺎ ﺧﻼ oﺣﻴﺎִדﺎ !© ﻷﺟﻴﺎ oﻟﺘﺎﻟﻴﺔ
،ﻫﺬ)
ﻟﺼﻔﺎ' ﺗﺘﺮﻛﻢ ﻣﻦ ﺟﻴﻞ !© 5ﺧﺮ ﻟﺘﺸﻜﻞ :ﻧﻮ eﺟﺪﻳﺪ ﻣﻦ ﻟﻜﺎﺋﻨﺎ' ﳊﻴﺔ .ﻓﺤﺴﺐ ﻻﻣﺎ،>7
ﻟﺰ7ﻓﺎ' ﻫﻲ ﻛﺎﺋﻨﺎ' ﺗﻄﻮ '7ﻋﻦ ﻟﻈﺒﺎ ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﲡﺎﻫﺪ ﻣﻦ :ﺟﻞ ﻟﻮﺻﻮ ©! oﻟﺜﻤﺎ 7ﻟ»
ﲢﻤﻠﻬﺎ ﻷﺷﺠﺎ 7ﻟﻌﺎﻟﻴﺔ ،ﻓﻄﺎﻟﺖ 7ﻗﺒﺘﻬﺎ ﻣﻦ ﺟﻴﻞ !© 5ﺧﺮ ﺣ¼ ﺳﺘﻘﺮ' ﻋﻠﻰ ﻫﺬ ﻟﻄﻮ.o
ﺑﺎﻗﺘﻔﺎ :ﺛﺮ)
7 7
: ،ﻳﻦ ﻣﺜﺎﻻً ﳑﺎﺛ ً
ﻼ § ﻛﺘﺎﺑﻪ ﻓﻘﺎ : oﻟﺪﺑﺐ ﻏﻄﺴﺖ § ﳌﺎ :ﺛﻨﺎ
٦١
½ﺜﻬﺎ ﻋﻦ ﻟﻄﻌﺎ Vﻓﺘﺤﻮﻟﺖ !© ﺣﻴﺘﺎ ﻋﻠﻰ ﻣﺮ ﻷﺟﻴﺎ."o
!ﻻ :ﻧﻪ ﻣﺎ ﻟﺒﺜﺖ :ﻇﻬﺮ' ﻗﻮﻧﲔ ﻟﻮ7ﺛﺔ ﻋﻠﻰ ﻳﺪ ﻟﻌﺎ« ﻣﺎﻧﺪ § oﻟﻘﺮ ﻟﻌﺸﺮﻳﻦ ،ﳑﺎ
:ﺣﺒﻂ :ﺳﻄﻮ 7ﻣﺘﺪ ﻟﺼﻔﺎ' ﻋ¾ ﻷﺟﻴﺎ
.oﻫﻜﺬ ﺳﻘﻂ ﻻﺻﻄﻔﺎ ﻟﻄﺒﻴﻌﻲ ﻛﺪﻋﺎﻣﺔ ﻣﻦ
ﻋﺎﻣﺎ' ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ.7
75
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
74
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻟﺴﺠﻼ /ﻹﺣﺎﺛﻴﺔ:
ﻻ *ﻟﻴﻞ ﻋﻠﻰ ﺟﻮ* ﺷﻜﺎ ﻣﺮﺣﻠﻴﺔ
§ ﳊﻘﻴﻘﺔ ﻻ ﻳﻮﺟﺪ =:ﻟﻴﻞ § ﺳﺠﻞ ﳌﺴﺘﺤﺎﺛﺎ' ﻋﻠﻰ :ﻛﺜﺮ ﻻﻋﺎ'
ﺿﻮﺣ§ Â
77
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
> ﻋﻠﻤﺎ ,ﻷﺣﻴﺎ ,ﻟﺬﻳﻦ ﻫﻢ ﻣﻦ ﻧﺼﺎ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ ﻗﺪ ﺧﺬ ﻳﺒﺤﺜﻮ ّ
ﻋﺮﺿﻮ ﻟﺬﺑﺎ fﻟﻠﻄﻔﺮ/ﻋﻦ ﻧﻤﻮ= £ﻣﻔﻴﺪ ﻟﻠﻄﻔﺮ /ﻷﺣﻴﺎﺋﻴﺔ ﺣﻴﺚ ﱠ
ﻷﺣﻴﺎﺋﻴﺔ ﻣﻨﺬ ﺑﺪﻳﺔ ﻟﻘﺮ> ،ﻻ ﻧﻪ ﻓﻲ ﻧﻬﺎﻳﺔ ﺗﻠﻚ ﻟﻤﺴﺎﻋﻲ ﻟﻤﺠﻬﻮ*/
ﻟﻢ ﻳﺘﻢ ﻟﺤﺼﻮ >ﻻ ﻋﻠﻰ =ﺑﺎ fﻣﺮﻳﺾ ،ﻋﻠﻴﻞ ،ﻏﻴﺮ ﺗﺎ .lﻳﻮﺟﺪ ﻓﻲ
ﻷﻋﻠﻰ ﻋﻠﻰ ﻟﻴﺴﺎ ﺻﻮ Kﻟﺬﺑﺎﺑﺔ ﻓﺎﻛﻬﺔ ﻃﺒﻴﻌﻴﺔ ،ﻓﻲ ﻷﺳﻔﻞ ﻋﻠﻰ
ﻟﻴﻤﻴﻦ ﺗﻮﺟﺪ =ﺑﺎﺑﺔ ﻓﺎﻛﻬﺔ ﺧﺮ ﺗﻌﺮﺿﺖ ﻟﻠﻄﻔﺮ /ﻷﺣﻴﺎﺋﻴﺔ ﺧﺮﺟﺖ
ﺳﻴﻘﺎﻧﻬﺎ ﻣﻦ ﺳﻬﺎ ،ﻣﺎ ﻓﻲ ﻋﻠﻰ ﻟﻴﻤﻴﻦ ﻓﺘﻮﺟﺪ =ﺑﺎﺑﺔ ﻓﺎﻛﻬﺔ ﻗﺪ ﺧﺮﺟﺖ
ﺟﻨﺤﺘﻬﺎ ﺑﺸﻜﻞ ﻣﺸﻮ= 5ﻟﻚ ﺑﺎﻟﻄﺒﻊ ﻧﺘﻴﺠﺔ ﻟﻤﺎ ﺗﻌﺮﺿﺖ ﻟﻪ ﻣﻦ ﻃﻔﺮ/
ﺣﻴﺎﺋﻴﺔ.
76
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
79
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻣﺰﻳ
ﺗﺼﻨﻒ ﺿﻤﻦ ﻓﺌﺔ ﺣﺪ،
78
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
81
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
80
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
83
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﺗﻄﻮ7ﻳﺎً! ،ﻻ :ﻧﻪ ﻋﺘﺮ nﻓﻲ ﻧﻬﺎﻳﺔ :ﺑﺤﺎﺛﻪ ،ﻟﺘﻲ ﺳﺘﻐﺮﻗﺖ ﻋﺪ ﺳﻨﻮ'
ﻟﺘﻲ ﺗﻨﺎ
ﻟﺖ ﺑﺸﻜﻞ
ﺧﺎ ﻣﺴﺘﺤﺎﺛﺎ'
:ﺳﺘﺮﻟﻮﺑﻴﺜﻴﻜﻮ 0ﻟﻤﺪ ١٥ﻋﺎﻣﺎً: ،ﻧﻪ ﻻ ﻳﻮﺟﺪ ﺷﺠﺮ ﺑﺸﺮﻳﺔ ﺗﺘﻔﺮe
ﻋﻦ ﻣﺨﻠﻮﻗﺎ' ﺷﺒﻴﻬﺔ ﺑﺎﻟﻘﺮ
.
ﺻﻨﻒ
pﻛﺮﻣﺎ ﻟﻌﻠﻮ Vﺿﻤﻦ ﻃﻴﻒ :ﺳﻤﺎ) "ﻃﻴﻒ ﻟﻌﻠﻮ "Vﻳﺘﺪ 7ﻣﻦ ﻟﻌﻠﻮ Vﻟﺘﻲ
ﻳﻌﺘﺒﺮﻫﺎ ﻋﻠﻤﻴﺔ ﻟﻴﻨﺘﻬﻲ ﻓﻲ ﻟﻌﻠﻮ Vﻟﺘﻲ ﻳﻌﺘﺒﺮﻫﺎ ﻏﻴﺮ ﻋﻠﻤﻴﺔ
.ﺣﺴﺐ ﻃﻴﻒ
pﻛﺮﻣﺎ ،ﻓﺈ
:ﻛﺜﺮ ﻟﻌﻠﻮ" Vﻋﻠﻤﻴﺔ" – =:ﻟﺘﻲ ﺗﻘﻮ Vﻋﻠﻰ ﺑﻴﺎﻧﺎ'
ﻣﻌﻠﻮﻣﺎ' ﻣﻠﻤﻮﺳﺔ -ﻫﻲ ﻟﻔﻴﺰﻳﺎ
ﻟﻜﻴﻤﻴﺎ ،ﺗﻠﻴﻬﻤﺎ ﻟﻌﻠﻮ Vﻟﺒﻴﻮﻟﻮﺟﻴﺔ
ﻓﻲ ﻟﺪ7ﺟﺔ ﻷﺧﻴﺮ ﻟﻌﻠﻮ Vﻻﺟﺘﻤﺎﻋﻴﺔ
.ﻓﻲ ﻧﻬﺎﻳﺔ
ﻟﻄﻴﻒ ﺗﺄﺗﻲ ﻟﻌﻠﻮ" Vﻏﻴﺮ ﻟﻌﻠﻤﻴﺔ"
ﻟﺘﻲ ﻳﺤﺘﻞ ﻣﻜﺎﻧﻬﺎ "ﻹ >7ﻟﺤﺴﻲ ﻟﻤﻔﺮ
– "mﻫﻲ
ﻣﻔﺎﻫﻴﻢ ﻟﺤﺎﺳﺔ ﻟﺴﺎﺳﺔ
ﻟﺘﻴﻠﻴﺒﺎﺛﻲ )ﻟﺘﺨﺎﻃﺮ ﻋﻦ ﺑﻌﺪ( –
ﻳﻠﻴﻬﺎ "ﻟﺘﻄﻮ 7ﻟﺒﺸﺮ=".
ﻳﺸﺮ Eﻟﻨﺎ
pﻛﺮ ﻋﻤﻠﻪ ﻫﺬ:
ﻧﺤﻦ ﻫﻨﺎ ! ً9ﻧﺘﺤﻮ oﻣﻦ ﻟﺤﻘﻴﻘﺔ ﻟﻤﺴﺠﻠﺔ ﻣﻮﺿﻮﻋﻴﺎً !ﻟﻰ ﺗﻠﻚ ﻟﻤﺠﺎﻻ' ﻟﺘﻲ ﻳﺸﻐﻠﻬﺎ
ﻋﻠﻢ ﻷﺣﻴﺎ ﻻﻓﺘﺮﺿﻲ ،ﻣﺜﻞ ﻹ >7ﻟﺤﺴﻲ ﻟﻤﻔﺮ
: ،mﻟﺘﻔﺴﻴﺮ ﻟﺘﺎ7ﻳﺨﻲ ﻟﻠﻤﺴﺘﺤﺎﺛﺎ'
ﻹﻧﺴﺎﻧﻴﺔ
،ﻟﺘﻲ ﻳﺒﺪ
ﻓﻴﻬﺎ ﻛﻞ ﺷﻲ ﺟﺎﺋﺰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻄﻮ ،=7ﺣﻴﺚ ﻳﻜﻮ ﻟﺘﻄﻮ=7
٧١
ﻣﺴﺘﻌﺪً ﻟﺘﺼﺪﻳﻖ ﻟﻌﺪﻳﺪ ﻣﻦ ﻷﻣﻮ 7ﻟﻤﺘﻨﺎﻗﻀﺔ ﻓﻲ
ﻗﺖ
ﺣﺪ.
ﻟﻘﺪ ﻧﺤﺪ '7ﻗﺼﺔ ﻟﺘﻄﻮ 7ﻟﺒﺸﺮ= ﻟﺘﺼﻞ !ﻟﻰ ﻣﺴﺘﻮ] ﻟﺘﻔﺴﻴﺮ' ﻟﻤﺘﺤﻴﺰ ﻟﺒﻌﺾ
ﻟﻤﺴﺘﺤﺎﺛﺎ' ﻟﺘﻲ ﺳﺘﺨﺮﺟﻬﺎ ﺑﻌﺾ ﻷﺷﺨﺎ ﻟﺬﻳﻦ ﺗﻌﻠﻘﻮ ﺑﻬﺬ) ﻟﻨﻈﺮﻳﺔ ﺑﺸﻜﻞ
:ﻋﻤﻰ.
ﻟﻤﻌﺎ*ﻟﺔ ﻟﺪﻳﻨﻴﺔ
!ﻟﻰ ﺟﺎﻧﺐ ﻛﻞ ﻣﺎ ﺗﻨﺎ
ﻟﻨﺎ) !ﻟﻰ ﻵ ﻣﻦ :ﻟﺔ ﺗﻘﻨﻴﺔ ،ﻧﻮ :ﻧﻮﺟﺰ ـ ! ﺷﺌﺘﻢ
ـ
ﺑﻤﺜﺎ
oﺿﺢ ﺑﺤﻴﺚ ﻳﻤﻜﻦ ﺣﺘﻰ ﻟﻸﻃﻔﺎ : oﻳﻔﻬﻤﻮ) ،ﻛﻴﻒ :ﻟﺘﻄﻮ7ﻳﻴﻦ
:ﻟﻮ
ﻋﻘﻴﺪ ﺧﺮﻓﺎ ﻓﺎﺳﺪ .
82
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
85
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
:ﻃﻴﻮ 7ﻟ ﱡﺪ
: 7ﻟﻔﺮﺷﺎ' ﻣﺨﺘﻠﻔﺔ ﻷﻟﻮ
ﻣﻼﻳﻴﻦ ﻣﻦ ﻷﻧﻮ eﻟﺤﻴﺔ ﻣﻦ ﻣﺜﻞ ﻫﺆﻻ.
ﺑﻞ ﻟﻴﺲ ﺑﻮﺳﻌﻬﻢ :ﻳﺄﺗﻮ
ﻟﻮ ﺑﺨﻠﻴﺔ ﻣﻦ ﻫﺬ) ﻟﻜﺎﺋﻨﺎ' ﻟﺤﻴﺔ ﻟﺘﻲ :ﺣﺼﻴﻨﺎ ﻋﺪً ﻣﻨﻬﺎ،
ﻻ ﺑﻮﺣﺪ ﻣﻨﻬﺎ ﻛﺎﻣﻠﺔ ﻟﺨﻠﻖ.
ﺟﻤﻠﺔ ﻣﺎ ﻧﺒﻐﻲ ﻗﻮﻟﻪ ﻫﻮ :ﻟﺬ '7ﻏﻴﺮ ﻟﻮﻋﻴﺔ ﻟﻴﺲ ﺑﻮﺳﻌﻬﺎ :ﺗﺠﺘﻤﻊ ﻓﺘﺸﻜﻞ ﺧﻠﻴﺔ
ﻗﺮ 7ﺟﺪﻳ ًﺪ ﻣﻦ ﺑﻌﺪ ﻓﺘﻘﺴﻢ ﻟﺨﻠﻴﺔ ﻧﺼﻔﻴﻦ ،ﺛﻢ ﺗﺘﺨﺬ ﻗﺮ'7
ﺣﻴﺔ
،ﻻ ﺗﺴﺘﻄﻴﻊ :ﺗﺘﺨﺬ ً
:ﺧﺮ] ﺗﺒﺎ ًﻋﺎ ﻓﺘﺄﺗﻲ ﺑﻜﻴﺎ ﻟﻌﻠﻤﺎ ﻟﺬﻳﻦ ﺧﺘﺮﻋﻮ ﻟﻤﺠﻬﺮ ﻹﻟﻴﻜﺘﺮ
ﻧﻲ ،ﻣﻤﻦ ﻳﺮﻗﺒﻮ ﺑﻨﻴﺔ
ﻟﺨﻠﻴﺔ 9ﺗﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﺗﺤﺖ ﻟﻤﺠﻬﺮ ّ ! .ﻟﺨﻠﻴﺔ ﺗﺪ Mﻓﻴﻬﺎ ﻟﺤﻴﺎ ﻓﻘﻂ ﺑﺎﻟﺨﻠﻖ ﻟﻤﻌﺠﺰ ﷲ
ﻋﺰ
ﺟﻞ: .ﻣﺎ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ 7ﻟﺘﻲ ﺗﺰﻋﻢ ﻋﻜﺲ ﻫﺬ ،ﻓﻬﻲ ﺳﻔﺴﻄﺔ ﺗﺘﻨﺎﻓﻰ ﺗﻤﺎﻣﺎ ﻣﻊ ﻟﻌﻘﻞ
ﻟﻤﻨﻄﻖ! !
.ﻋﻤﺎ oﻟﻔﻜﺮ
ﻟﻮ ﻗﻠﻴﻼ ﻓﻲ ﻟﻤﺰﻋﻢ ﻟﺘﻲ ﻃﺮﺣﻬﺎ ﻟﺘﻄﻮ7ﻳﻮ ،ﻟﻴﻈﻬﺮ ﺑﺠﻼ
ﻫﺬ) ﻟﺤﻘﻴﻘﺔ ﻣﺜﻠﻤﺎ ﻓﻲ ﻟﻨﻤﻮ 9ﻟﻮ: 7ﻋﻼ).
84
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
87
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻣﻨﻈﺮ ﻫﻮ :ﻛﺜﺮ ﺑﺪﺋﻴﺔ ﻣﻤﺎ ﺗﺮ) ﻟﻌﻴﻦ ،ﻟﻮ :ﻧﻬﺎ ﻻ ﺗﺘﺸﻜﻞ ﻣﺼﺎﻓﺔ،
! ّ ﻵﻟﺔ ﻟﺘﻲ ﺗﺸﻜﻞ ً
ﻓﺈﻧﻪ ﻣﻦ ﻟﻮﺿﺢ ﻟﻠﻐﺎﻳﺔ :ﻟﻌﻴﻦ
ﻟﻤﻨﻈﺮ ﻟﺬ= ﺗﺮ) ﺑﺪ
7ﻫﻤﺎ ﻟﻦ ﻳﺘﺸﻜﻼ ﻣﺤﺾ ﻣﺼﺎﻓﺔ،
ﻟﺤﺎ oﻛﺬﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸ .9ﻓﺎﻷ 9ﻟﺨﺎ7ﺟﻴﺔ ﺗﺠﻤﻊ ﻷﺻﻮ' ﻟﻤﺤﻴﻄﺔ ﺑﻮﺳﻄﺔ ﺻﻮ
ﻷ
،9ﺗﻘﻮ Vﺑﺘﻮﺻﻴﻠﻬﺎ !ﻟﻰ ﻷ 9ﻟﻮﺳﻄﻰ ،ﻟﺘﻘﻮ Vﻫﻲ ﻷﺧﺮ] ﺑﺘﻘﻮﻳﺔ ﻟﺬﺑﺬﺑﺎ' ﻟﺼﻮﺗﻴﺔ
ﻧﻘﻠﻬﺎ !ﻟﻰ ﻷ 9ﻟﺪﺧﻠﻴﺔ ،ﻟﺘﻘﻮ Vﺑﺪ
7ﻫﺎ ﺑﺘﺤﻮﻳﻞ ﻫﺬ) ﻟﺬﺑﺬﺑﺎ' !ﻟﻰ !ﺷﺎ '7ﻛﻬﺮﺑﻴﺔ،
!7ﺳﺎﻟﻬﺎ !ﻟﻰ ﻟﻤﺦ
.ﻋﻤﻠﻴﺔ ﻟﺴﻤﻊ :ﻳﻀﺎ ﻛﻤﺎ ﻫﻮ ﻟﺸﺄ ﻓﻲ ﻋﻤﻠﻴﺔ ﻹﺑﺼﺎ 7ﺗﺘﻢ ﻓﻲ ﻣﺮﻛﺰ
ﻟﺴﻤﻊ ﻟﻤﻮﺟﻮ ﻓﻲ ﻟﻤﺦ.
ﻟﻮﺿﻊ ﻟﺬ= ﻓﻲ ﻟﻌﻴﻦ ﻳﺴﺮ= ﻛﺬﻟﻚ ﻋﻠﻰ ﻷ .9ﺑﻤﻌﻨﻰ :ﻟﻤﺦ ﻣﺤﺠﻮ Mﻛﺬﻟﻚ
ﻋﻦ ﻟﺼﻮ' ﻣﺜﻠﻤﺎ ﻫﻮ ﻣﺤﺠﻮ Mﻋﻦ ﻟﻀﻮ ،ﻓﺎﻟﺼﻮ' ﻻ ﻳﻨﻔﺬ
،ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻣﻬﻤﺎ ﺑﻠﻐﺖ
ﺷﺪ ﻟﻀﺠﻴﺞ ﺧﺎ 7ﻟﻤﺦ ،ﻓﺈ ﺧﻠﻪ ﺳﺎﻛﻦ ﺗﻤﺎ Vﻟﺴﻜﻮ7
.ﻏﻢ ﻫﺬ ﻓﺈ :ﻧﻘﻰ
ﻷﺻﻮ' ﺗُﻠﺘﻘﻂ ﻓﻲ ﻟﻤﺦ
.ﻟﻮ :ﻧﻜﻢ ﺗﺴﻤﻌﻮ ﺳﻴﻤﻔﻮﻧﻴﺎ' 7
:ﻛﺴﺘﺮ ﻓﻲ ﻣﺨﻜﻢ ﻟﺬ= ﻻ
ﻳﻨﻔِﺬ !ﻟﻴﻪ ﻟﺼﻮ' ،ﻓﺈﻧﻜﻢ ﺗﺸﻌﺮ
ﺑﻜﻞ ﺻﺨﺐ :ﺣﺪ ﻷ
ﺳﺎ mﻟﻤﺰﺣﻤﺔ 9!
.ﻣﺎ ﻗﻴﺲ
ﻣﺴﺘﻮ] ﻟﺼﻮ' ﻟﺬ= ﺑﺪﺧﻞ ﻟﻤﺦ ﺑﺎﺳﺘﺨﺪ Vﺟﻬﺎ pﺣﺴﺎ 0ﻓﻲ ﺗﻠﻚ ﻟﻠﺤﻈﺔ ،ﻓﺴﻴﺘﻀﺢ
:ﻧﻪ ﻳُﻄﺒﻖ ﻋﻠﻴﻪ ﻟﺴﻜﻮ ﻟﺘﺎ.V
ﻋﻠﻰ ﻧﺤﻮ ﻣﺎ ﺳﺘﺨﺪﻣﺖ ﻟﺘﻘﻨﻴﺔ :ﻣﻼ ﻓﻲ ﻟﺤﺼﻮ oﻋﻠﻰ ﺻﻮ 7ﻧﻘﻴﺔ ،ﻓﺈ ﻟﻤﺴﺎﻋﻲ
ﻧﻔﺴﻬﺎ ﺗﺘﻮﺻﻞ ﻣﻨﺬ ﻋﺸﺮ' ﻟﺴﻨﻴﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻛﺬﻟﻚ ﻟﻠﺼﻮ'
.ﺗُﻌﺪ :ﺟﻬﺰ ﺗﺴﺠﻴﻞ
ﻟﺼﻮ'
:ﺷﺮﻃﺔ ﻟﻜﺎﺳﻴﺖ
ﻛﺜﻴﺮ ﻣﻦ ﻷﺟﻬﺰ ﻹﻟﻴﻜﺘﺮ
ﻧﻴﺔ
،ﻷﻧﻈﻤﺔ ﻟﻤﻮﺳﻴﻘﻴﺔ ﻟﺘﻲ
ﺗﻠﺘﻘﻂ ﻟﺼﻮ' ،ﺑﻌﺾ ﺛﻤﺎ 7ﻫﺬ) ﻟﻤﺴﺎﻋﻲ
.ﻟﻜﻦ ﻋﻠﻰ ﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻟﺘﻘﻨﻴﺎ'5
،ﻻn
ﻟﻤﻬﻨﺪﺳﻴﻦ
ﻟﺨﺒﺮ ﻟﻌﺎﻣﻠﻴﻦ ﺑﺤﻘﻠﻬﺎ ،ﻟﻢ ﻳﺘﺄ' ﻟﻮﺻﻮ! oﻟﻰ ﺻﻮ' ﺑﻨﻘﺎ
ﺟﻮ ﻟﺼﻮ'
ﻟﺬ= ﺗﻠﺘﻘﻄﻪ ﻷ
.9ﺗﺄﻣﻠﻮ :ﺟﻮ :ﺷﺮﻃﺔ ﻟﻜﺎﺳﻴﺖ ﻟﺘﻲ ﺗﻨﺘﺠﻬﺎ ﻛﺒﺮ] ﺷﺮﻛﺎ' ﻷﻧﻈﻤﺔ
ﻟﻤﻮﺳﻴﻘﻴﺔ ،ﻓﺤﻴﻨﻤﺎ ﻳﺴﺠﻞ ﻟﺼﻮ' ،ﺣﺘﻤﺎ ﻳﻀﻴﻊ ﺷﻄﺮ ﻣﻨﻪ
: ،ﻳﺤﺪ} ﺗﺸﻮ ³ﺑﺎﻟﻄﺒﻊ
ﻟﻮ
ﺻﺮﻳﺮ
ﻗﻠﻴﻼ:
: ،ﻧﻪ ﺣﻴﻨﻤﺎ ﺗﻘﻮﻣﻮ ﺑﺘﺸﻐﻴﻞ ﺷﺮﻳﻂ ﻟﻜﺎﺳﻴﺖ ﻓﺈﻧﻜﻢ ﻻ ﺑﺪ :ﺗﺴﻤﻌﻮ ﻟﻪ ً
ﻗﺒﻞ :ﺗﺒﺪ :ﻟﻤﻮﺳﻴﻘﻰ .ﻓﻲ ﺣﻴﻦ :ﻷﺻﻮ' ﻟﺘﻲ ﻣﻦ ﻧﺘﺎ ﻟﺘﻘﻨﻴﺔ ﻟﻤﻮﺟﻮ ﺑﺎﻟﺠﺴﻢ
ﻹﻧﺴﺎﻧﻲ ﺗﺘﺴﻢ ﺑﺄﻗﺼﻰ 7ﺟﺎ' ﻟﻨﻘﺎ
،ﻻ ﺗﺸﻮﺑﻬﺎ ﺷﺎﺋﺒﺔ
.ﻻ ﺗﻠﺘﻘﻂ ! 9:ﻧﺴﺎ :ﺑ ًﺪ
86
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
ﻳﻌﺘﻘﺪ
:ﻟﻤﺎ ﻟﺠﺎﻣﺪ ﻋﺪﻳﻤﺔ ﻟﻮﻋﻲ !ﻧﻤﺎ ﺧﻠﻘﺖ ﻟﺤﻴﺎ
.ﻳﺬﻫﺒﻮ !ﻟﻰ :ﻣﻼﻳﻴﻦ
ﻷﻧﻮ eﻟﺤﻴﺔ ﻟﻤﺨﺘﻠﻔﺔ ﻣﺜﻞ ﻟﻄﻴﻮ
7ﻷﺳﻤﺎ>
ﻟﺰ7ﻓﺎ'
ﻟﻨﻤﻮ
7ﻟﺤﺸﺮ'
ﻷﺷﺠﺎ7
ﻷpﻫﺎ
7ﺣﻴﺘﺎ ﻟﺒﺎ
oﻟﺒﺸﺮ !ﻧﻤﺎ ﺗﺸﻜﻠﺖ ﻣﻦ ﺧﻞ ﻟﻤﺎ ﻟﺠﺎﻣﺪ
ﺑﺎﻟﺘﻔﺎﻋﻼ' ﻟﺤﺎﺛﺔ
ﺧﻞ ﻟﻤﺎ 9ﺗﻬﺎ؛ =:ﺑﺎﻟﻤﻄﺮ ﻟﺴﺎﻗﻂ
،ﻟﺒﺮ yﻟﺨﺎﻃﻒ: .ﻣﺎ ﻓﻲ ﺣﻘﻴﻘﺔ ﻷﻣﺮ ﻓﺈ ﻫﺬ
ﻳﺘﻨﺎﻓﻰ ﻣﻊ ﻟﻌﻘﻞ
ﻟﻤﻨﻄﻖ ﻋﻠﻰ ﻟﺴﻮ .ﺑﻴﺪ :ﻟﺪ
7ﻧﻴﻴﻦ ﻳﺴﺘﻤﺮﺋﻮ ﻟﻤﻨﺎﻓﺤﺔ ﻋﻦ ﻫﺬ
ﻟﺮ =:ﺑُﻐﻴﺔ "ﻋﺪ Vﺧﻮ oﺗﻔﺴﻴﺮ !ﻟﻬﻲ !ﻟﻰ ﻟﺴﺎﺣﺔ" ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﻴﺮﻫﻢ.
:ﻣﺎ ﻣﻦ ﻻ ﻳﻨﻈﺮ
!ﻟﻰ :ﺻﻞ ﻟﻜﺎﺋﻨﺎ' ﻟﺤﻴﺔ
ﻓﻲ 9:ﻫﺎﻧﻬﻢ ﺣﻜﻢ ﻣﺎ= ﻣﺴﺒﻖ ،ﻓﺴﻮn
ﻳﺪ7ﻛﻮ ﻫﺬ) ﻟﺤﻘﻴﻘﺔ ﻟﺠﻠﻴﺔ
.ﻟﻜﺎﺋﻨﺎ' ﻟﺤﻴﺔ ﻛﺎﻓﺔ !ﻧﻤﺎ ﻫﻲ ﻣﻦ ﺻﻨﻊ ﺧﺎﻟﻖ =9ﻗﻮ
ﻧﻈﻤﻪ ﺑﺸﻜﻞ ﻻ ﺗﺸﻮﺑﻪ
ﻋﻠﻢ
ﻋﻘﻞ ﻣﻌﺠﺰ! .ﻧﻪ ﷲ ﻟﺬ= ﺧﻠﻖ ﻟﻜﻮ ﻛﻠﻪ ﻣﻦ ﻟﻌﺪّ ،V
ﺻﻮ7ﻫﺎ.
ﺷﺎﺋﺒﺔ
:ﻗﺼﻮ
،7ﺧﻠﻖ ﻟﻜﺎﺋﻨﺎ' ﻟﺤﻴﺔ ﻛﺎﻓﺔ ّ
89
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻋﻘﻴﺪ Kﻣﺎ*ﻳﺔ
! ﻣﺎ ﺗﻨﺎ
ﻟﻨﺎ) !ﻟﻰ ﻵ ﺑﺎﻟﺒﺤﺚ
ﻟﺘﺪﻗﻴﻖ ﻟﻴﻈﻬﺮ :ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ 7ﻣﺎ ﻫﻲ !ﻻ pﻋﻢ
ﻳﺘﻌﺎ d7ﺑﻮﺿﻮ Eﻣﻊ ﻻﻛﺘﺸﺎﻓﺎ' ﻟﻌﻠﻤﻴﺔ
،ﻳﺠﺎﻓﻲ pﻋﻢ ﻟﻨﻈﺮﻳﺔ ـ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺻﻞ
ﻟﺤﻴﺎ ـ ﻟﻤﻨﻄﻖ ﻟﻌﻠﻤﻲ .ﻓﻠﻴﺲ ﻷﻳﺔ 5ﻟﻴﺔ ﺗﻄﻮ 7ﻗﻂ ﻃﺮﺣﺘﻬﺎ ﻟﻨﻈﺮﻳﺔ =:ﺗﺄﺛﻴﺮ ﺗﻄﻮ.=7
ﺗﻜﺸﻒ ﻟﺤﻔﺮﻳﺎ' :ﻟﻜﺎﺋﻨﺎ' ﻟﺤﻴﺔ ﻟﻢ ﺗﻤﺮ ﺑﻤﺮﺣﻞ ﺑﻴﻨﻴﺔ ﺗﻠﻚ ﻟﺘﻲ ﺗﺴﺘﻮﺟﺒﻬﺎ ﻟﻨﻈﺮﻳﺔ.
ﻓﻲ ﻫﺬ) ﻟﺤﺎﻟﺔ ﻳﺘﻌﻴﻦ ﺗﻨﺤﻴﺔ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ 7ﺟﺎﻧﺒﺎ ﺑﺎﻋﺘﺒﺎ7ﻫﺎ ﻓﻜﺮ ﻣﺠﺎﻓﻴﺔ ﻟﻠﻌﻠﻢ .ﻻ ﺳﻴﻤﺎ
ﻛﺜﻴﺮ ﻣﻦ ﻷﻓﻜﺎ 7ﻟﺘﻲ ﻇﻬﺮ' ﻋﻠﻰ ﻣﺪ 7ﻟﺘﺎ7ﻳﺦ ،ﻣﺜﻞ ﻓﻜﺮ :ﻷ d7ﻫﻲ ﻣﺮﻛﺰ
ً :
ﻟﻜﻮ ،ﻗﺪ ُﺣﺬﻓﺖ ﻣﻦ :ﺟﻨﺪ ﻟﻌﻠﻢ .ﻓﻲ ﺣﻴﻦ :ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ 7ﻳُﺘﺸﺒﺚ ﺑﻬﺎ
ﺑﺈﺻﺮ 7ﻓﻲ
ﻫﺬ) ﻷﺟﻨﺪ ،ﺣﺘﻰ !ﻧﻪ ﻣﻦ ﻟﻨﺎ 0ﻣﻦ ﻳﺴﻌﻰ ﻹﻇﻬﺎ =: 7ﻧﺘﻘﺎ ﻣﻮﺟﻪ !ﻟﻰ ﻟﻨﻈﺮﻳﺔ
ﻛﺄﻧﻪ
ﻫﺠﻮ Vﻋﻠﻰ ﻟﻌﻠﻢ ! ﻟ َِﻢ ﻫﺬ !9؟!
! ﻟﺴﺒﺐ ﻓﻲ ﻫﺬ ﻟﻮﺿﻊ !ﻧﻤﺎ ﻫﻮ ﺗﻜﻮ ﻋﻘﻴﺪ ﺟﺎpﻣﺔ ﻟﻨﻈﺮﻳﺔ ﻟﺘﻄﻮ 7ﻻ ﻳﻤﻜﻦ ﻟﻨﻜﻮ
ﻋﻨﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ !ﻟﻰ ﺑﻌﺾ ﻷ
ﺳﺎ
.mﺗﺨﻠﺺ ﻫﺬ) ﻷ
ﺳﺎ! mﺧﻼﺻﺎً :ﻋﻤﻰ ﻟﻠﻔﻠﺴﻔﺔ ﻟﻤﺎﻳﺔ،
ﺗﺘﺒﻨﻰ ﻟﺪ
7ﻳﻨﻴﺔ ﻛﺬﻟﻚ ﻷﻧﻬﺎ ﻟﺘﻔﺴﻴﺮ ﻟﻤﺎ= ﻟﻮﺣﻴﺪ ﻟﻠﻄﺒﻴﻌﺔ ﻟﺬ= ﻳﻤﻜﻦ ﻹﺗﻴﺎ ﺑﻪ.
:ﺣﻴﺎﻧﺎ ﻳﻌﺘﺮﻓﻮ ﺻﺮﺣﺔ ﺑﻬﺬ
،ﻳﻌﺘﺮ7 nﻳﺘﺸﺎ 7ﻟﻮﻧﺘﻴﻦ )(Richard Lewontin
ـ ﻋﺎﻟﻢ ﻟﻮ7ﺛﺔ ﻟﺸﻬﻴﺮ ﺑﺠﺎﻣﻌﺔ ﻫﺎ7ﻓﺮ
ﻓﻲ ﻟﻮﻗﺖ 9ﺗﻪ ﺗﻄﻮ =7ﺑﺎ ،p7ـ ﺑﺄﻧﻪ "ﻣﺎ=
ﻓﻲ ﻟﻤﻘﺎ Vﻷ
،oﺛﻢ ﻋﺎﻟﻢ ﻓﻲ ﻟﻤﻘﺎ Vﻟﺬ= ﻳﻠﻴﻪ" 9! ،ﻳﻘﻮ:o
"! ﻟﻨﺎ !ﻳﻤﺎﻧﺎ ﺑﺎﻟﻤﺎﻳﺔ
،ﻫﻮ !ﻳﻤﺎ ﺳﺘﺒﺎﻗﻲ )ﻋﺘُﻨﻖ ﺳﻠﻔﺎ
،ﻓﺘﺮﺿﺖ ﺻﺤﺘﻪ(
.ﻟﺸﻲ
ﻟﺬ= ﻳﺪﻓﻌﻨﺎ !ﻟﻰ ﻹﺗﻴﺎ ﺑﺘﻔﺴﻴﺮ ﻣﺎ= ﻟﻠﻌﺎﻟﻢ ،ﻟﻴﺲ ﻫﻮ :ﺻﻮ oﻟﻌﻠﻢ
ﻗﻮﻋﺪ) ،ﺑﻞ ﻋﻠﻰ
ﻟﻌﻜﺲ ﻣﻦ 9ﻟﻚ ﻓﺈﻧﻨﺎ ـ ﺑﺴﺒﺐ ﻣﻦ !ﺧﻼﺻﻨﺎ ﺳﻠﻔﺎ ﻟﻠﻤﺎﻳﺔ ـ ﻧﺨﺘﻠﻖ :ﺻﻮ
oﻣﻔﺎﻫﻴﻢ
ﺑﺤﺜﻴﺔ ﺗﺄﺗﻲ ﺑﺘﻔﺴﻴﺮ ﻣﺎ= ﻟﻠﻌﺎﻟﻢ
.ﻧﻈﺮ !ﻟﻰ ﻛﻮ ﻟﻤﺎﻳﺔ ﺻﺤﻴﺤﺔ ﺻﺤﺔ ﻣﻄﻠﻘﺔ ،ﻓﺈﻧﻨﺎ
٧٢
ﻻ ﻳﻤﻜﻦ :ﻧﺴﻤﺢ ﺑﺪﺧﻮ oﺗﻔﺴﻴﺮ !ﻟﻬﻲ !ﻟﻰ ﻟﺴﺎﺣﺔ".
ﺗُﻌﺪ ﻫﺬ) ﻟﻜﻠﻤﺎ' ﻋﺘﺮﻓﺎ' ﺻﺮﻳﺤﺔ ﺑﺄ ﻟﺪ
7ﻳﻨﻴﺔ ﻣﻮﻟﻮ ﻳﺤﻴﺎ ﻓﻲ ﺳﺒﻴﻞ ﻹﺧﻼ
ﻟﻠﻔﻠﺴﻔﺔ ﻟﻤﺎﻳﺔ
.ﻫﺬ ﻟﻤﻮﻟﻮ ﻳﻔﺘﺮ: dﻧﻪ ﻣﺎ ﻣﻦ
ﺟﻮ ﻗﻂ ﺳﻮ] ﻟﻤﺎ
.ﻟﻬﺬ ﻟﺴﺒﺐ
88
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
91
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﻋﻠﻤﺎ
:ﺳﺎﺗﺬ
:ﻧﺎ 0ﻋﻠﻰ ﻗﺪ 7ﻣﻦ ﻟﺜﻘﺎﻓﺔ
ﻟﺘﻌﻠﻴﻢ
.ﻟﻬﺬ ﻟﺴﺒﺐ ﻓﺈ ﺳﺘﺨﺪ Vﺗﻌﺒﻴﺮ
ﺗﺄﺛﻴﺮً ﻓﻲ ﺗﺎ7ﻳﺦ ﻟﻌﺎﻟﻢ" ﺑﺎﻟﻨﺴﺒﺔ !ﻟﻰ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ 7ﺳﻴﻜﻮ ﺳﺘﺨﺪ ًﻣﺎ ﻓﻲ
":ﺷﺪ ﻟﺴﺤﺮ ً
ﻣﺤﻠﻪ! 9! .ﻧﻪ ﻟﻴﺲ ﻓﻲ ﺗﺎ7ﻳﺦ ﻟﻌﺎﻟﻢ ﻋﺘﻘﺎ p
:ﻋﻢ 5ﺧﺮ ﺳﻠﺐ ﻋﻘﻮ oﻟﺒﺸﺮ ﺑﻤﺜﻞ ﻫﺬ)
ﺳﺘﺎ: 7ﻣﺎ: Vﻋﻴﻨﻬﻢ،
ﻟﺪ7ﺟﺔ
ﺣﺮﻣﻬﻢ ﻣﻦ ﻓﺮﺻﺔ ﻟﺘﻔﻜﻴﺮ ﺑﺎﻟﻌﻘﻞ
ﻟﻤﻨﻄﻖ
،ﻛﺄﻧﻪ :ﺳﺪً o
ﺣﺎ :
oﻳﺮ
ﻟﺤﻘﻴﻘﺔ ﻟﺘﻲ ﻛﺎﻧﺖ
ﺿﺤﺔ ﺑﺠﻼ ّ !
.ﻫﺬ ﻟﻐﻔﻠﺔ
ﻋﺪ Vﺑﺼﻴﺮ
ﻻ ﻳﺴﺘﺴﻴﻐﻬﺎ ﻋﻘﻞ ﻣﺜﻠﻬﺎ ﻛﻤﺜﻞ ﻋﺒﺎ ﺑﻌﺾ ﻟﻘﺒﺎﺋﻞ ﻹﻓﺮﻳﻘﻴﺔ ﻟﻠﻄﻮﻃﻢ
ﻋﺒﺎ :ﻫﻞ ﺳﺒﺄ
ﻟﻠﺸﻤﺲ
ﻋﺒﺎ ﻗﻮ! Vﺑﺮﻫﻴﻢ ﻋﻠﻴﻪ ﻟﺴﻼ Vﻟﻸ
ﺛﺎ ،ﻟﺘﻲ ﻛﺎﻧﻮ ﻳﺼﻨﻌﻮﻧﻬﺎ ﺑﺄﻳﺪﻳﻬﻢ
،ﻋﺒﺎ
ﻗﻮ Vﻣﻮﺳﻰ ﻋﻠﻴﻪ ﻟﺴﻼ Vﻟﻠﻌﺠﻞ ﻟﺬ= ﺻﻨﻌﻮ) ﻣﻦ 9ﻫﺐ
.ﻫﺬ ﻟﻮﺿﻊ ﻓﻲ ﺣﻘﻴﻘﺘﻪ !ﻧﻤﺎ
ﻫﻮ ﺣﻤﺎﻗﺔ :ﺷﺎ! 7ﻟﻴﻬﺎ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻟﻘﺮ 5ﻟﻜﺮﻳﻢ
.ﻳﻨﺒﺌﻨﺎ ﻟﻤﻮﻟﻰ ﻋﺰ
ﺟﻞ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ
5ﻳﺎﺗﻪ ﺑﺄ ﻣﻦ ﻟﻨﺎ 0ﻣﻦ ﺳﻴﺴﺘﻐﻠﻖ ﻋﻠﻴﻪ ﻟﻔﻬﻢ
ﻳﺘﺮ
!ﻟﻰ ﺣﺎ oﻳﻌﺠﺰ
ﻓﻴﻪ ﻋﻦ j7ﻳﺔ
ﻟﺤﻘﺎﺋﻖ
.ﻣﻦ ﺑﻴﻦ ﻫﺬ) ﻵﻳﺎ' ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ:
ِﻢ ََﻧ َﺬ ْﺗَ ُﻬ ْﻢ َ ْ lﻟَ ْﻢ ﺗُﻨ ِﺬ ْ ُﻫ ْﻢ َﻻ ﻳُ ْﺆ ِﻣﻨُ َ
ﻮ ِﻳﻦ َﻛﻔ ُ
َﺮْ َﺳ َﻮ ٌَ ,ﻋ َﻠ ْﻴﻬ ْ ِ ﻟﱠﺬ َ
﴿> ﱠ
ِﺸﺎ َ ٌَ Kﻟَ ُﻬ ْﻢ
ِﻢ ﻏ َِﻢ َ َﻋ َﻠﻰ َﺑْ َﺼﺎ ِﻫ ْ ِﻬﻢ َ َﻋ َﻠﻰ َﺳ ْﻤ ِﻌﻬ ْ َﺧﺘَ َﻢ ﷲﱡ َﻋ َﻠﻰ ُﻗ ُﻠﻮﺑ ْ
ﻴﻢ﴾ ]ﻟﺒﻘﺮ[٧-٦ :K ﻋﻈ ٌ ِ f َﻋ َﺬ ٌ
ﻗﻮﻟﻪ :ﻳﻀﺎ :
ﻮ ﺑِ َﻬﺎ َﻟَ ُﻬ ْﻢ َ ْﻋﻴُ ٌﻦ ﻻﱠ ﻳُْﺒ ِﺼ ُﺮ َ
ﺑِ َﻬﺎ َﻟَ ُﻬ ْﻢ =َ ٌ ﻻﱠ ﴿ﻟَ ُﻬ ْﻢ ُﻗ ُﻠ ٌ
ﻮ fﻻﱠ ﻳَ ْﻔ َﻘ ُﻬ َ
ﻮ﴾ ِﻚ َﻛﺎ َﻷﻧْ َﻌﺎ ِ lﺑَ ْﻞ ُﻫ ْﻢ َ َﺿ ﱡﻞ ُ ْﻟَـﺌ َ
ِﻚ ُﻫ ُﻢ ﻟْ َﻐﺎ ِﻓ ُﻠ َ ﻮ ﺑِ َﻬﺎ ُ ْﻟَـﺌ َ
ﻳَ ْﺴ َﻤ ُﻌ َ
] ﻷﻋﺮ[١٧٩ :g
:ﻣﺎ ﻓﻲ ﺳﻮِ 7
ﻟﺤ ْﺠﺮ ﻓﻴﺨﺒﺮﻧﺎ ﷲ ﻋﺰ
ﺟﻞ ﺑﺄ
:ﻟﺌﻚ ﻟﻨﺎ 0ﻗﺪ ُﺳﺤﺮ
ﺑﺤﻴﺚ :ﻧﻬﻢ
ﻟﻦ ﻳﺆﻣﻨﻮ ﺣﺘﻰ
ﻟﻮ
:7ﻟﻤﻌﺠﺰ' 9! ،ﻳﻘﻮ oﺳﺒﺤﺎﻧﻪ
ﺗﻌﺎﻟﻰ:
ﻟﺴ َﻤﺎ َِ ,ﻓ َﻈﻠﱡﻮْ ﻓِﻴ ِﻪ ﻳَ ْﻌ ُﺮ ُﺟ َ
ﻮ ﻟَﻘَﺎﻟُﻮْ >ِﻧﱠ َﻤﺎ ﴿ َﻟَ ْﻮ َﻓﺘَ ْﺤﻨَﺎ َﻋ َﻠ ْﻴﻬِﻢ ﺑَﺎﺑﺎً ﱢﻣ َﻦ ﱠ
90
ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ(
93
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
92
(ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ
١٣ Majid Khoduri, Islam’da Savas ve Baris,
Fener Yayinlari, Istanbul, ١٩٩٨, s. ١٢٣ ; Taberi,
Tarih I, ١٨٥٠
١٤ Hamidullah, Mecmuatu’l-Vesaik, ١٩٥-١٩٧
١٥ Frend, ٢٨٩; Hamidullah, Islam Peygamberi,
II. ٩٢٠; Levent Uzturk, Asr-i Saadetten
Haзli Seferlerine Kadar Islam Toplumunda
Hiristiyanlar, Iz Yayincilik, istanbul,
١٩٩٨, s. ٥٥
١٦ Yrd. Doз. Dr. Orhan Atalay, Dogu-Bati
Kaynaklarinda Birlikte Yasama, Gazeteciler
ve Yazarlar Vakfi Yayinlari, Istanbul, ١٩٩٩,
s. ٩٥; Hamidullah, El-Vesaik, s. ٣٨٠-٣٨١,
No: ٣٥٨
١٧ Ibn Ishak’tan naklen Ebu Yusuf, ١٤٦; Levent
Uzturk, Asr-i Saadetten Haзli Seferlerine
Kadar Islam Toplumunda Hiristiyanlar,
Iz Yayincilik, istanbul, ١٩٩٨, s. ٥٥
١٨ L. Browne, The Prospects of Islam, s.
١١-١٥, s. ٢٦٩-٢٧٠
١٩ Levent Uzturk, Asr-i Saadetten Haзli Seferlerine
Kadar Islam Toplumunda
Hiristiyanlar, Iz Yayincilik, Istanbul, ١٩٩٨,
s. ١١١
٢٠ Yesevizade, Sevgi Peygamberi, Hakikati
Arayis Nesriyati, Ankara, ١٩٩٦, s. ٢٧٢-٢٧٣;
Sir Thomas Arnold, The Preaching of Islam,
s. ٩٧; Finlay: ٤A History of Greece, III,
٣٥٨-٩; J. H. Krause: “Die Byzantiner des
Mitte latters”, Halle, ١٨٦٩, s. ٢٧٦
٢١ Osman Turan, Turk Dunya Nizaminin
Milli, Islami ve Insani Esaslari, Cilt ٢, s.
١٣٨
٢٢ Yesevizade, Sevgi Peygamberi, Hakikati
Arayis Nesriyati, Ankara, ١٩٩٦, s.٢٧٣-٢٧٤
٢٣ Yesevizade, Sevgi Peygamberi, Hakikati
Arayis Nesriyati, Ankara, ١٩٩٦, s.٢٧٤-٢٧٥;
Sir Thomas Arnold, The Preaching of Islam,
s. ٩٩-١٠١; Migne: ‘Patrologia Latina’,
Paris, ١٨٤٤-٥٥, tom. CXCV, s. ١٢٤٣
95
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
ﳌﺮﺟﻊ
١ Majid Khoduri, Islam’da Savas ve Baris,
Fener Yayinlari, Istanbul, ١٩٩٨, s. ٢٠٩
٢ Musned-i Ahmed b. Hanbel, ٥/٤١١
٣ Sunen-i Ebi Davud, ٤/٣٣١
٤ Musned-i Ahmed b. Hanbel, ٤/١٥٨, Ibnu
Kesir, ٤/٢١٨
٥ Hamidullah, Muhammed, Islam Muesseselerine
Giris, Зev. ١. S. Sirma, Dusunce
Yayinlari, Istanbul, ١٩٨١, s. ٣٣٠; Yrd. Doз.
Dr. Orhan Atalay, Dogu-Bati Kaynaklarinda
Birlikte Yasama, Gazeteciler ve Yazarlar
Vakfi Yayinlari, Istanbul, ١٩٩٩, s. ٨٧
٦ Arnold, T. W, Intisar-i Islam Tarihi (The
Preaching of Islam), Зev. Halil Hamit, Ankara,
١٩٧١, s. ٦٨-٦٩
٧ Ibn Hisam, Ebu Muhammed Abdulmelik,
Es-Siretu’n-Nebeviyye, Daru’t-Turasi’l-Arabiyle,
Beyrut, ١٣٩٦/١٩٧١, II/١٤١-١٥٠; Yrd.
Doз. Dr. Orhan Atalay, Dogu-Bati Kaynaklari
nda Birlikte Yasama, Gazeteciler ve Yazarlar
Vakfi Yayinlari, Istanbul, ١٩٩٩, s.
١٤٩
٨ Majid Khoduri, Islam’da Savas ve Baris,
Fener Yayinlari, Istanbul, ١٩٩٨, s. ٢٠٩-٢١٠
٩ Muhammed Hamidulllah, Islam Muesseselerine
Giris, Dusunce Yayinlari,Istanbul,
١٩٨١, s.١٢٨
١٠ Ibn Kesir, El-Bidaye, III/٢٢٤-٢٢٥; Hamidullah,
El-Vesaik, No:١, s.٣٩-٤٤; Dogu-Bati
Kaynaklarinda Birlikte Yasama, Orhan Atalay,
s.٤٠
١١ Muhammed Hamidulllah, Islam Muesseselerine
Giris, Dusunce Yayinlari, ١٩٨١,
s.١٦٢-١٦٣
١٢ Muhammed Hamidullah, El-Vesaik, s.
٤٤-٤٥
94
(ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ
Nihat Atsiz, Asikpasaoglu Tarihi, Kultur ve
Turizm Bakanligi Yayinlari no- ٦٠٤, Ankara,
١٩٨٥, s. ٢٤-٢٥
٣٦ Joseph Von Hammer, Osmanli Tarihi, C.
I, Milliyet Matbaasi, Istanbul, ١٩٩٦, s. ٥
٣٧ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٦
٣٨ Mehmet Nesri, Nesri Tarihi, s. ٦٨
٣٩ Osman Turan, Turk Dunya Nizaminin
Milli, Islami ve Insani Esaslari, Istanbul:Turan
Nesriyat ve Matbaacilik, ١٩٦٩, Cilt ٢, s.
١٨٧
٤٠ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٦
٤١ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٦
٤٢ Yilmaz Uztuna, OsmanliDevleti Tarihi-١,
“Siyasi Tarih”, Ankara:T.C. Kultur Bakanligi
Yayinlari/٢٠٦٨, ١٩٩٨, Cilt ١, s. ٧٧; Khalkokondylas,
Paris tab’i, s. ٢٩
٤٣ Yilmaz Uztuna, Osmanli Devleti Tarihi-١,
Cilt ١, s. ٧٧, (Oxford ١٩١٦, s. ٥٢)
٤٤ Sadi Bilgiз, Sizinti Dergisi, Aralik ١٩٩٧,
sayi ٢٢٧, s. ٥١٢
٤٥ Yilmaz Uztuna, Osmanli Devleti Tarihi-١,
s. ١٠٦
٤٦ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٩-٣٠
٤٧ Cumhuriyet Gazetesi, Fatih ve Fetih ٤,
Erdogan Aydin, ٣١ Mayis ٢٠٠٠, s. ٩
٤٨ Cumhuriyet Gazetesi, Fatih ve Fetih ٤,
Erdogan Aydin, ٣١ Mayis ٢٠٠٠, s. ٩
٤٩ Osman Turan, Turk Dunya Nizaminin
Milli, Islami ve Insani Esaslari, Turan Nesriyat
ve Matbaacilik, Istanbul ١٩٦٩, Cilt ٢, s.
١٩٠
97
ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
٢٤ Lamartine, Histoire de la Turquie,
١٨٥٤’den alinti. Hurriyet Gazetesi, ١٨ Ekim
٢٠٠٠, Ertugrul UzkUk
٢٥ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٦
٢٦ Prof. Dr. Nejat GUyunз, Osmanli Imparatorlug
u Hakkinda Bazi Dusunceler, Ayyildiz
Matbaasi, Ankara, ١٩٧٣, s. ٢٩
٢٧ F. Emecen, K. Beydilli, M. Ipsirli, M.A.
Aydin, I. Ortayli, A. Uzcan, B. Yediyildiz,
M. Kutukoglu, Osmanli Devleti ve Medeniyeti
Tarihi, Islam Tarih, Sanat ve Kultur
Arastirma Merkezi, Istanbul, ١٩٩٤, s. ٤٦٧
٢٨ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٤
٢٩ Ismail Hakki Uzunзarsili, Osmanli Tarihi,
١.cilt, ٤. Baski, Turk Tarih Kurumu Basimevi,
Ankara-١٩٨٢, s. ١٨٣
٣٠ Toktamis Ates, Osmanli Toplumunun Siyasal
Yapisi (Kurulus DUnemi), Say Kitap
Pazarlama, s. ١١٦; Richard Peters, “Geshichte
der Turken”, s. ٨
٩٦ KURAN’DA ADALET VE HOfiGURU
٣١ M. Altay KUymen, Nesri Tarihi, Kultur ve
Turizm Bakanligi Yayinlari no- ٥٢٥, Ankara-
١٩٨٣, s. ٤٥; A. Nihat Atsiz, Asikpasaoglu
Tarihi, Kultur ve Turizm Bakanligi Yayinlari
no:٦٠٤, Ankara, ١٩٨٥, s. ٢٢
٣٢ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٤
٣٣ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٤-٢٥
٣٤ A. Nihat Atsiz, Asikpasaoglu Tarihi, Kultur
ve Turizm Bakanligi Yayinlari no- ٦٠٤, Ankara,
١٩٨٥, s. ٢٧
٣٥ Mehmet Nesri, Nesri Tarihi, s. ٥١-٥٢; A.
96
(ﻫﺎ ﻳﺤﻴﻰ )ﻋﺪﻧﺎ ﻗﻄﺎ
vol ٢٥٨, p. ٣٨٩
٦٧. J. Rennie, “Darwin’s Current Bulldog: Ernst
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١١٠٣; A. J. Kelso, Physical Antropology, ١st ed.,
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D. Leakey, Olduvai Gorge, vol. ٣, Cambridge:
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٦٩. Time, November ١٩٩٦
٧٠. S. J. Gould, Natural History, vol. ٨٥, ١٩٧٦,
p. ٣٠
٧١. Solly Zuckerman, Beyond The Ivory Tower,
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٧٢. Richard Lewontin, “Billions and billions of
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٧٣. Malcolm Muggeridge, The End of
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ﻟﻌﺪ ﻟﺘّﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ
٥٠ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٨
٥١ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
Basin-Yayin LTD. Mart, ١٩٩٦, s. ٢٩
٥٢ Osmanli Hukukuna Giris ve Fatih Devri
Kanunnameleri, Fey Vakfi Yay., ١٩٩٠, s.٤٠٦
٥٣ Prof. Dr. Bilal Eryilmaz, Osmanli Devletinde
Gayrimuslim Tebaanin YUnetimi, Risale
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٥٥. Alexander I. Oparin, Origin of Life, (١٩٣٦) New
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٥٦. “New Evidence on Evolution of Early Atmosphere
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٥٧. Stanley Miller, Molecular Evolution of Life:
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٥٨. Jeffrey Bada, Earth, February ١٩٩٨, v. ٤٠
٥٩. Leslie E. Orgel, “The Origin of Life on Earth”,
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٦٠. Charles Darwin, : A Facsimile of the First Edition,
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