Professional Documents
Culture Documents
الإسلام يندد الإرهاب
الإسلام يندد الإرهاب
ﻟﺤﺎ* kﻋﺸﺮ ﻣﻦ ﺳﺒﺘﻤﺒﺮ ﻋﺎ 2001ﺳﻔﺮ ﻋﻦ ﻣﻘﺘﻞ ﻋﺸﺮ ﻵﻻ Sﻣﻦ ﻟﻨﺎ Tﻷﺑﺮﻳﺎ.M
ﻫﺬ ﻟﻜﺘﺎ mﻳﺒﻴﻦ ﻣﺼﺪ ﻫﺬ ﻟﻌﻨﻒ ﻟﺬ kﻧﺪﻳﻨﻪ ﻻ ﻳﻤﻜﻦ ﺑﺤﺎ Pﻳﻜﻮ *ﻳﻨﺎ ﺳﻤﺎﻳﺎ ،ﻳﺒﻴﻦ ﺑﺼﻮ dﺧﺎﺻﺔ ﻧﻪ ﻻ
ﻣﻜﺎ ﻟﻺﻫﺎ mﻓﻲ ﻹﺳﻼ .ﻫﺬ oﻟﺤﻘﻴﻘﺔ ﺿﺤﺔ ﻓﻲ ﻟﻘﺮ Oﻟﺬ kﻳﻤﺜﻞ ﻟﻤﺼﺪ ﻷﺳﻤﻰ ﻟﻺﺳﻼ ﺿﺤﺔ ﻛﺬﻟﻚ ﻓﻲ
ﺳﻠﻮ qﻗﺎ* dﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﻣﺪ pﻟﺘﺎﻳﺦ ﻓﻲ ﻣﻘﺪﻣﺘﻬﻢ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ.
ﻳﻨﺒﻐﻲ ﻻ ﻧﻨﺴﻰ ﻣﻦ ﺑﻴﻦ ﻟﺬﻳﻦ ﻗﺘﻠﻮ ﻓﻲ ﻧﻴﻮﻳﻮ qﻓﻲ ﺷﻨﻄﻦ ﻳﻮﺟﺪ ﻧﺎ Tﻳﺤﺒﻮ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﻟﺴﻼ )ﻟﻤﺴﻴﺤﻴﻮ(،
ﻳﻮﺟﺪ ﻧﺎ Tﻳﺤﺒﻮ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﻟﺴﻼ )ﻟﻴﻬﻮ*( ﻣﻦ ﺑﻴﻨﻬﻢ ﻣﺴﻠﻤﻮ ﻛﺬﻟﻚ .ﻗﺘﻞ ﻫﺆﻻ Mﻷﺑﺮﻳﺎ7 Mﻧﺐ ﻛﺒﻴﺮ ﺟﺰ otﺟﻬﻨﻢ
ﻣﺎ ﻟﻢ ﻳﺘﻐﻤﺪ ﷲ ﺑﺮﺣﻤﺘﻪ ﻋﻔﻮ .oﻓﺎﻟﺬ kﻓﻲ ﻗﻠﺒﻪ ﺷﻲ Mﻣﻦ ﻟﺪﻳﻦ ،ﻳﺨﺎ Sﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﻤﻜﻦ ﺑﺤﺎ Pﻣﻦ ﻷﺣﻮ Pﻳُﻘﺪ
ﻋﻠﻰ ﺗﻜﺎ mﻋﻤﻞ ﻣﺜﻞ ﻫﺬ.
8ﻟﺪﻳﻦ ﻳﻮﺻﻲ ﺑﺎﻟﻤﺤﺒﺔ ﻟﺮﺣﻤﺔ ﻟﺴﻼ ،ﻣﺎ ﻹﻫﺎ mﻓﻬﻮ ﻗﺴﻮ dﺗﺴﻌﻰ 8ﻟﻰ ﺳﻔﻚ ﻟﺪﻣﺎ Mﻗﺘﻞ ﻷﺑﺮﻳﺎ Mﺗﻌﺮﻳﺾ
ﻟﻨﺎ Tﻟﻠﺒﻼ .Mﻣﻦ ﻫﺬ ﻟﻤﻨﻄﻠﻖ ﻋﻨﺪﻣﺎ ﻧﺒﺤﺚ ﻋﻦ ﻣﺼﺪ ﺗﻜﺎ mﻫﺬ oﻷﻋﻤﺎ Pﻳﻨﺒﻐﻲ ﻧﺒﺤﺚ ﻋﻨﻬﺎ ﻻ ﻓﻲ ﻟﺘﺪﻳﻦ ﺑﻞ ﻓﻲ
ﻟﻼ*ﻳﻨﻴﺔ .ﻟﻴﺲ ﻣﻦ ﻟﻤﻬﻢ ﻣﺎ ﻳﺤﻤﻠﻪ ﻹﻫﺎﺑﻲ ﻣﻦ ﺳﻢ ﻣﺎ ﻳُﻜﺘﺐ ﻓﻲ ﻫﻮﻳﺘﻪ ﻣﻦ ﺳﻢ ،ﻓﻤﻦ ﻳﻘﺘﻞ ﻷﺑﺮﻳﺎ Mﻻ ﻳُﺒﺎﻟﻲ ﻟﻴﺲ
* kﻳﻦ .ﻟﺬﻟﻚ ﻣﻦ ﻟﺨﻄﺈ ﻧﻄﻠﻖ ﻣﻔﺎﻫﻴﻢ ﻣﺜﻞ “ ﻹﻫﺎ mﻹﺳﻼﻣﻲ” “ ﻹﻫﺎ mﻟﻤﺴﻴﺤﻲ ﻣﺘﺪﻳﻨﺎ ﺑﻞ ﻫﻮ ُﺧﻠﻮ ﻣﻦ ّ
“ﻹﻫﺎ mﻟﻴﻬﻮ*.”k
ﻻ ﻳﻮﺟﺪ 8ﻫﺎ mﻓﻲ ﻟﺪﻳﻦ ﻟﺤﻖ ،ﺑﻞ ﺑﺎﻟﻌﻜﺲ ﻣﻦ 7ﻟﻚ ﻓﺎﻟﻌﻤﻠﻴﺎ ﻟﺘﻲ ﻧﻄﻠﻖ ﻋﻠﻴﻬﺎ ﻛﻠﻤﺔ “8ﻫﺎﺑﻴﺔ” )ﺑﻤﻌﻨﻰ ﻟﺠﺮﺋﻢ
ﻟﺘﻲ ﺗُﺮﺗﻜﺐ ﻓﻲ ﺣﻖ ﻟﻨﺎ Tﻷﺑﺮﻳﺎ (Mﻫﻲ ﻓﻲ ﻧﻈﺮ ﻹﺳﻼ ﺟﺮﻳﻤﺔ ﻛﺒﺮ ،pﻟﻤﺴﻠﻤﻮ ﻣﻄﺎﻟﺒﻮ ﺑﺎﻟﺘﺼﺪ kﻟﻬﺬ oﻷﻋﻤﺎP
ﻣﻄﺎﻟﺒﻮ ﺑﻨﺸﺮ ﻻﻣﻦ ﻟﺴﻼ ﻟﻌﺪ Pﻋﻠﻰ ﻷ.z
ﻓﻲ ﻫﺬ ﻟﻜﺘﺎ mﻧﺒﻴﻦ ﻓﻲ ﺿﻮ Mﻟﻘﺮ Oﻟﻜﺮﻳﻢ ﻣﻦ ﺧﻼ Pﺷﻮﻫﺪ *ﻟﺔ ﻣﻦ ﻟﺘﺎﻳﺦ ﻛﻴﻒ ﻹﺳﻼ ﺣﺮ ﻹﻫﺎm
ﺳﻌﻰ 8ﻟﻰ ﻧﺸﺮ ﻟﺴﻼ ﻟﻄﻤﺄﻧﻴﻨﺔ ﻓﻲ ﻟﻌﺎﻟﻢ.
ﺣﻮ ﻟﻜﺎﺗﺐ
ﻟﺪ ﻋﺪﻧﺎ ﻗﻄﺎ ﻋﺎ ،١٩٥٦ﻫﻮ ﻳﺴﺘﻌﻤﻞ ﻻﺳﻢ ﻟﻤﺴﺘﻌﺎ ﻫﺎ
ﻳﺤﻴﻰ .ﻣﻨﺬ ﻟﺜﻤﺎﻧﻴﺎ ﻣﻦ ﻟﻘﺮ ﻟﻤﺎﺿﻲ ﻛﺘﺐ ﻋﺪ*ً ﻛﺒﻴﺮً ﻣﻦ ﻟﻤﺆﻟﻔﺎ
ﻓﻲ ﻣﻮﺿﻴﻎ ﻣﺨﺘﻠﻔﺔ8 ،ﻳﻤﺎﻧﻴﺔ ﻋﻠﻤﻴﺔ ﺳﻴﺎﺳﻴﺔ8 ،ﻻ ﺟﺎﻧﺐ 7ﻟﻚ ﻳﻮﺟﺪ
ﻟﻠﻜﺎﺗﺐ ﻣﺆﻟﻔﺎ ﻓﻲ ﻏﺎﻳﺔ ﻷﻫﻤﻴﺔ ﺗﻜﺸﻒ Bﻳﻒ ﺗﺒﺎ? ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ،
ﺗﻔﻨﺪ *ﻋﺎMﺗﻬﻢ ،ﺗﻔﻀﺢ ﻟﺼﻼ ﻟﺨﻔﻴﺔ ،ﺑﻴﻦ ﻟﺪﻳﻨﻴﺔ ﻷﻳﺪﻳﻮﻟﻮﺟﻴﺎ
ﻟ ّﺪﻣﻮﻳﺔ.
ﻫﺪ Sﻟﻤﺆﻟﻒ ﻟﺮﺋﻴﺴﻲ ﻣﻦ Mﻋﻤﺎﻟﻪ ﻫﻮ 8ﻳﺼﺎ Pﻧﻮ ﻟﻘﺮ Oﻟﻜﺮﻳﻢ
ّ
ﻟﺘﻔﻜﺮ ﻓﻲ ﻗﻀﺎﻳﺎ 8ﻟﻰ ﺷﺘﻰ ﺑﻘﺎ? ﻟﻌﺎﻟﻢ* ،ﻓﻊ ﻟﻨﺎ Tﺑﺬﻟﻚ 8ﻟﻰ ﻟﺘﻔﻜﻴﺮ
8ﻳﻤﺎﻧﻴﺔ ﺳﺎﺳﻴﺔ ﻣﺜﻞ ﺟﻮ* ﷲ ﺗﻌﺎﻟﻰ ﺣﺪﻧﻴﺘﻪ ،ﻟﻴﻮ ﻵﺧﺮ ،ﻛﺬﻟﻚ ﻛﺸﻒ ﻷﺳﺲ ﻟﻤﺘﻬﺎﻧﺔ ﻟﻨﻈﻢ
ﻟﺠﺎﺣﺪﻳﻦ ﺳﻠﻮﻛﻴﺎﺗﻬﻢ ﻟﻤﻨﺤﺮﻓﺔ8 .ﻟﻰ ﺣ ّﺪ ﻵ ﺗﺮﺟﻢ ﻟﻠﻜﺎﺗﺐ ﻧﺤﻮ ٢٥٠ﻣﺆﻟﻔﺎً 8ﻟﻰ ٥٧ﻟﻐﺔ ﻣﺨﺘﻠﻔﺔ،
ﻟﻘﺮ .Mﺑﺈ 7ﷲ ﺗﻌﺎﻟﻰ ﺳﻮ Sﺗﻜﻮ ﻛﻠﻴﺎ ﻫﺎ ﻫﻲ ﺗﺤﻀﻰ ﺑﺎﻫﺘﻤﺎ ﺑﺎﻟﻎ ﻣﻦ ﻗﺒﻞ ﺷﺮﻳﺤﺔ ﺳﻌﺔ ﻣﻦ ّ
ﻳﺤﻴﻰ ﺧﻼ Pﻟﻘﺮ ﻟﻮﺣﺪ ﻟﻌﺸﺮﻳﻦ ،ﺳﻴﻠﺔ ﻟﻠﺒﻠﻮ cﺑﺎﻹﻧﺴﺎ ﻓﻲ ﺷﺘﻰ ﻧﺤﺎ Mﻟﻌﺎﻟﻢ 8ﻟﻰ ﻣﺮﺗﺐ ﻟﺴﻜﻴﻨﺔ
ﻟﺴﻼ ﻟﺼﺪ eﻟﻌﺪ Pﻟﺠﻤﺎ Pﻟﺴﻌﺎ* dﻟﺘﻲ ﺟﺎ Mﻟﺘﻌﺮﻳﻒ ﺑﻬﺎ ﻓﻲ ﻟﻘﺮ Oﻟﻜﺮﻳﻢ.
ﻋﻠﻰ ﺿﻮ ﻫﺬ
ﻟﺤﻘﺎﺋﻖ ،ﻓﺈ ﻟﺬﻳﻦ ﻳﺴﺎﻫﻤﻮ ﻓﻲ ﻧﺸﺮ ﻫﺬ
ﻟﻜﺘﺐ ﻳﺤﺜﻮ
ﻟﻨﺎ .ﻋﻠﻰ ﻗﺮﺗﻬﺎ ﻟﺘﻜﻮ ﺳﻴﻠﺔ ﻟﻬﺪﻳﺘﻬﻢ ﻫﻢ ﻓﻲ ﻟﺤﻘﻴﻘﺔ ﻳﻘﺪﻣﻮ ﺧﺪﻣﺔ ﻟﻠﺪﻳﻦ
ﻻ ﺗﻘ ّﺪ 2ﺑﺜﻤﻦ.
ﻓﺈ ﻟﻌﻤﻞ ﻋﻠﻰ ﻧﺸﺮ ﻟﻜﺘﺐ ﻟﺘﻲ ﺛﺒﺖ ﺑﺎﻟﺘﺠﺮﻳﺔ 6ﻧﻬﺎ ﺗﺸﻮ5 ﻋﻠﻰ ﻫﺬ ﻷﺳﺎّ ،.
ﺗﺄﺛﻴﺮ
ﻟﺸﻜﻮ Bﻟﺘﺮ ّ AAﻻ ﺗﻤﻠﻚ ً ﻷEﻫﺎ ﺗُﺪﺧﻞ ﻟﺒﻠﺒﻠﺔ ﻋﻠﻰ ﻷﻓﻜﺎ 2ﺗﺰﻳﺪ ﻣﻦ ّ
ﻗﻮﻳّﺎ ﺣﺎﺳ ًﻤﺎ ﻓﻲ ﻃﺮ Aﻟﺸﺒﻬﺎ Iﻣﻦ ﻟﻘﻠﻮ ،Hﻳُﻌﺘﺒﺮ َﻣﻀﻴﻌ ًﺔ ﻟﻠﺠﻬﺪ ﻟﻮﻗﺖ .ﻣﻦ
ﻟﻮﺿﺢ 6ﻫﺬ
ﻟﻤﺆﻟﻔﺎ Iﻟﻢ ﺗﻜﻦ ﻟﺘﺘﺮ Bﻛﻞ ﻫﺬ ﻟﺘﺄﺛﻴﺮ ﻟﻮ ﻛﺎﻧﺖ ﺗﺮﻛﺰ ﻋﻠﻰ ﺑﻴﺎ
ﻟﻘﻮ QﻷAﺑﻴﺔ ﻟﻠﻜﺎﺗﺐ 6ﻛﺜﺮ ﻣﻦ ﺗﺮﻛﻴﺰﻫﺎ ﻋﻠﻰ ﻟﻬﺪ Pﻟﺴﺎﻣﻲ ﻟﻤﺘﻤﺜﻞ ﻓﻲ ﻫﺪﻳﺔ ﻟﻨﺎ..
ﻣﻦ ﻟﺪﻳﻪ A6ﻧﻰ ﺷﻚ ﻓﻲ Eﻟﻚ ﻓﻴﻤﻜﻨﻪ 6ﻳﺘﺤﻘّﻖ ﻣﻦ 6ﻟﻐﺎﻳﺔ ﻟﻘﺼﻮ Sﻫﻲ Aﺣﺾ
ﻹﻟﺤﺎ Aﻧﺸﺮ 6ﺧﻼ] ﻟﻘﺮ\ ﻣﻦ ﺧﻼ[ ﺗﺄﺛﻴﺮ ﻫﺬ ﻟﺠﻬﺪ Zﺧﻼﺻﻪ ﻧﺠﺎﺣﻪ.
ﻳﺘﻌﻴﻦ B2AZﺣﻘﻴﻘﺔ ﻣﻬﻤﺔ ،ﻫﻲ 6ﻟﻈﻠﻢ ﻟﻔﻮﺿﻰ ﻟﺴﺎﺋﺪﻳﻦ ﻟﻴﻮ_ ﻓﻲ 6ﻧﺤﺎ
ﺗﺤﻜﻢ ﻟﻔﻜﺮ ﻹﻟﺤﺎ aAﻓﻲ ﺷﺆ ﻷ b2ﻣﺎ ﻳﺘﻌﺮ bﻟﻪ ﻟﻤﺴﻠﻤﻮ ﻣﻦ َ SE6ﺳﺒﺒﻪ ّ
ﻟﻌﺎﻟﻢ .ﻟﻄﺮﻳﻖ ﻟﺬ aﻳﻀﻤﻦ ﻟﺨﻼ cﻣﻦ ﻫﺬ ﻛ ّﻠﻪ ﻫﻮ Zﻟﺤﺎ] ﻟﻬﺰﻳﻤﺔ ﺑﺎﻟﻔﻜﺮ
ﻹﻟﺤﺎ aAﺑﻴﺎ ﺣﻘﺎﺋﻖ ﻹﻳﻤﺎ Zﺟﻼ ﻷﺧﻼ] ﻟﻘﺮ\ﻧﻴﺔ ﺑﺤﻴﺚ ﻳُﺼﺒﺢ ﻟﻨّﺎ.
ﺟﺮ
Zﻟﻰﻗﺎ2Aﻳﻦ ﻋﻠﻰ ﻟﺘﻤﺴﻚ ﺑﻬﺎ .ﺑﺎﻟﻨﻈﺮ Zﻟﻰ ﺣﺎﻟﺔ ﻟﻌﺎﻟﻢ ﻣﺎ ﻳُﺮ Aﻟﻪ ﻣﻦ ﻣﺰﻳﺪ ّ
ﻟﺸﺮ 2ﻟﺪﻣﺎ 2ﻓﺈﻧﻪ ﻣﻦ ﻟﻀﺮ a2ﻟ ُﻤﺴﺎ2ﻋﺔ ﻗﺪ 2ﻟﻤﺴﺘﻄﺎZ hﻟﻰ ﻟﻘﻴﺎ_ﻟﻔﺴﺎّ A
ﻻ Iﺣﻴﻦ ﻣﻨﺎ .cﺧﻼ[ ﻟﻘﺮ ﻟﻮﺣﺪ ﺑﻤﺎ ﻫﻮ ﺿﺮZ ،a2ﻻ ﻓﻘﺪ ﻳُﻘﻀﻰ ﻷﻣﺮ َ
ﺗﻜﻮ ﻛﻠﻴّﺎ Iﻫﺎ 2ﻳﺤﻴﻰ -ﻣﻦ ﺧﻼ[ ﻧﻬﻮﺿﻬﺎ ﻟﻌﺸﺮﻳﻦ ،ﺑﺈ Eﷲ ﺗﻌﺎﻟﻰ ﺳﻮُ P
ﻟﻤﻬﻤﺔ -ﻟﻮﺳﻴﻠﺔ ﻟﻠﻮﺻﻮ[ ﺑﺎﻟﻨّﺎZ .ﻟﻰ ﻣﺮﺗﺐ ﻟﺴﻜﻴﻨﺔ ﻟﺴﻼ_ ﻟﺼﺪ] ّ ﺑﻬﺬ
ﻟﻌﺪ[ ﻟﺠﻤﺎ[ ﻟﺴﻌﺎ QAﻟﺘﻲ 6ﺿﺤﻬﺎ ﻟﻨﺎ ﻟﻘﺮ\ ﻟﻜﺮﻳﻢ.
ﺣﻮ[ ﳌﺆﻟﻒ
ﻳﺘﻜﻮ ﻻﺳﻢ ﻟﻤﺴﺘﻌﺎ 2ﻟﻠﻜﺎﺗﺐ ﻣﻦ "ﻫﺎ" "2ﻳﺤﻴﻰ" ﻓﻲ Eﻛﺮ Sﻣﻮﻗﺮ Qﻟﻠﻨﺒﻴﻴﻦ ﻟﻠﺬﻳﻦ ﺟﺎAﻻ
ﺿﺪ ﻟﻜﻔﺮ ﻹﻟﺤﺎ ،Aﺑﻴﻨﻤﺎ ﻳﻈﻬﺮ ﻟﺨﺎﺗﻢ ﻟﻨﺒﻮ aﻋﻠﻰ ﻟﻐﻼ2 Pﻣ ًﺰ ﻻ2ﺗﺒﺎ nﻟﻤﻌﺎﻧﻲ ﻟﺘﻲ ﺗﺤﺘﻮﻳﻬﺎ
6ﻟﻘﺮ\ ﻟﻜﺮﻳﻢ ﻫﻮ \ﺧﺮ ﻟﻜﺘﺐ ﻫﺬ
ﻟﻜﺘﺐ ﺑﻤﻀﻤﻮ ﻫﺬ ﻟﺨﺎﺗﻢ .ﻳﺸﻴﺮ ﻫﺬ ﻟﺨﺎﺗﻢ ﻟﻨﺒﻮZ aﻟﻰ ّ
6ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﻫﻮ ﺧﺎﺗﻢ ﻟﻨﺒﻴﻴﻦ .ﻗﺪ ﺗﺨﺬ ﻟﻜﺎﺗﺐ ﻟﻨﻔﺴﻪ ﻟﻘﺮ\ ﻟﺴﻤﺎﻳﺔّ ،
ﻼ ﻣﺮﺷ ًﺪ ،ﻓﻲ ﺟﻤﻴﻊ ﻟﻤﺆﻟﻔﺎ6 Iﺧﺬ ﻟﻌﻬﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﻨﺴﻒ ﺟﻤﻴﻊ ﻟﻜﺮﻳﻢ ﻟﺴﻨﺔ ﻟﻨّﺒﻮﻳﺔ Aﻟﻴ ً
ﻷﺳﺲ ﻟﺘﻲ ﺗﻘﻮ_ ﻋﻠﻴﻬﺎ ﻟﻨﻈﻢ ﻹﻟﺤﺎAﻳﺔ Zﺑﻄﺎ[ ﻛﻞ ﻟﻤﺰﻋﻢ ﻟﺘﻲ ﺗﻘﻮ_ ﻋﻠﻴﻬﺎ ﻟﺤﺮﻛﺎ Iﻟﻤﻨﺎﻫﻀﺔ
ﻟﻠ ّﺪﻳﻦ .ﻳﻌﺘﺒﺮ ﻫﺬ ﻟﺨﺎﺗﻢ ﻟﺬَ aﻣﻬﺮ ﺑﻪ ﻛﺘﺒﻪ ﺑﻤﺜﺎﺑﺔ ٍ
Zﻋﻼ ﻋﻦ 6ﻫﺪﻓﻪ ﻫﺬ
.
ﺗﺪ 2ﺟﻤﻴﻊ ﻛﺘﺐ ﻟﻤﺆﻟﻒ ﺣﻮ[ ﻫﺪ2 Pﺋﻴﺴﻲ ﻫﻮ ﺗﺒﻠﻴﻊ ﻧﻮ 2ﻟﻘﺮ\ 2ﺳﺎﻟﺘﻪ ﻟﺠﻤﻴﻊ ﻟﻨﺎ،.
ﺣﺜﻬﻢ ﻋﻠﻰ ﻹﻳﻤﺎ ﺑﻮﺟﻮ Aﷲ ﺣﺪﻧﻴﺘﻪ ﻟﻴﻮ_ ﻵﺧﺮ ،ﻋﺮ bﺗﻬﺎﻓﺖ ﻟﻨﻈﻢ ﻹﻟﺤﺎAﻳﺔ ﻓﻀﺤﻬﺎ
ﻋﻠﻰ ﻟﻤﻺ.
ﺗﺤﻀﻰ ﻛﺘﺐ ﻫﺎ 2ﻳﺤﻴﻰ ﺑﻘﺒﻮ[ ﻫﺘﻤﺎ_ ﻛﺒﻴﺮﻳﻦ ﻓﻲ ﺷﺘﻰ 6ﻧﺤﺎ ﻟﻌﺎﻟﻢ؛ ﻣﻦ ﻟﻬﻨﺪ Zﻟﻰ 6ﻣﺮﻳﻜﺎ،
ﻣﻦ Zﻧﻜﻠﺘﺮ Zﻟﻰ 6ﻧﺪﻧﻴﺴﻴﺎ ،ﻣﻦ ﺑﻮﻟﻮﻧﻴﺎ Zﻟﻰ ﻟﺒﻮﺳﻨﺔ ،ﻣﻦ Zﺳﺒﺎﻧﻴﺎ Zﻟﻰ ﻟﺒﺮuﻳﻞ ،ﻣﻦ ﻣﺎﻟﻴﺰﻳﺎ Zﻟﻰ
Zﻳﻄﺎﻟﻴﺎ ،ﻣﻦ ﻓﺮﻧﺴﺎ Zﻟﻰ ﺑﻠﻐﺎ2ﻳﺎ 2ﺳﻴﺎ.
ﺗﺮﺟﻤﺖ ُﻛﺘﺐ ﻟﻤﺆﻟّﻒ Zﻟﻰ ﻟﻌﺪﻳﺪ ﻣﻦ ﻟ ّﻠﻐﺎ Iﻷﺟﻨﺒﻴﺔ ،ﻣﻦ ﺑﻴﻦ ﺗﻠﻚ ﻟﻠﻐﺎ :Iﻹﻧﻜﻠﻴﺰﻳﺔ
ﻟﻔﺮﻧﺴﻴﺔ ﻷﻟﻤﺎﻧﻴﺔ ﻹﻳﻄﺎﻟﻴﺔ ﻹﺳﺒﺎﻧﻴﺔ ﻟﺒﺮﺗﻐﺎﻟﻴﺔ ﻷA2ﻳﺔ ﻟﻌﺮﺑﻴﺔ ﻷﻟﺒﺎﻧﻴﺔ ﻟﺮﺳﻴﺔ
ﻟﺒﻮﺳﻨﻴﺔ ﻹﻳﻐﻮ2ﻳﺔ ﻻﻧﺪﻧﻴﺴﻴﺔ ﻟﻤﺎﻻﻳﺔ ﻟﺒﻨﻐﺎﻟﻴﺔ ﻟﺼﺮﺑﻴﺔ ﻟﺒﻠﻐﺎ2ﻳﺔ ﻟﺼﻴﻨﻴﺔ ﻟﺴﻮﺣﻠﻴﺔ
)ﻟﻐﺔ ﻣﺴﺘﻌﻤﻠﺔ ﻓﻲ ﺗﻨﺰﻧﻴﺎ( ﻟﻐﺔ ﻟﻬﻮﺳﻪ )ﻟﻐﺔ ﻣﻨﺘﺸﺮ Qﻓﻲ Zﻓﺮﻳﻘﻴﺎ( ،ﻟﻐﺔ ﻟ ّﺪﻳﻮﻟﻬﻲ )ﻟﻐﺔ ﻣﺴﺘﺨﺪﻣﺔ ﻓﻲ
ﻣﻮ2ﻳﺲ( ﻟﺪﻧﻤﺎ2ﻛﻴﺔ ﻟﻤﺠﺮﻳﺔ ﻏﻴﺮﻫﺎ ﻣﻦ ﻟﻠﻐﺎ .IﻫﻨﺎZ Bﻗﺒﺎ[ ﻛﺒﻴﺮ ﻋﻠﻰ ﻗﺮ Qﻫﺬ
ﻟﻜﺘﺐ
ﺑﻬﺬ
ﻟﻠﻐﺎ.I
ﻛﺒﻴﺮ ﻓﻲ ﻛﺎﻓﺔ 6ﻧﺤﺎ ﻟﻌﺎﻟﻢ .ﻗﺪ ﻛﺎﻧﺖً ﺗﻘﺪﻳﺮ ﺟﺪI ﺟﺪ2ﺗﻬﺎ، ﻟﻤﺆﻟﻔﺎI ﻫﺬ
6ﺛﺒﺘﺖ ﻟﻘﺪ
ﺳﺒﺒًﺎ ﻓﻲ ﻫﺪﻳﺔ ﻛﺜﻴﺮ ﻣﻦ ﻟﻨﺎZ .ﻟﻰ ﻃﺮﻳﻖ ﻹﻳﻤﺎ ﺳﺎﻫﻤﺖ ﻣﻦ ﺟﺎﻧﺐ \ﺧﺮ ﻓﻲ ﺗﻘﻮﻳﺔ Zﻳﻤﺎ ﻛﺜﻴﺮ ﻣﻦ
ﻟﻤﺆﻣﻨﻴﻦ .ﻛﻞ ﻣﻦ ﻳﻘﺮ 6ﻫﺬ
ﻟﻜﺘﺐ ﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ ﻳﻼﺣﻆ ﺑﻮﺿﻮ zﻟﺤﻜﻤﺔ ﻟﺒﺎﻟﻐﺔ ﻟﺘﻲ ﺗﻜﻤﻦ ﻓﻴﻬﺎ
ﻟﺴﻬﻮﻟﺔ ﻟﻤﻮﺟﻮ QAﺑﻴﻦ ﺛﻨﺎﻳﺎ ﺳﻄﻮ2ﻫﺎ ﻟﺼﺪ] ﻟﺬ aﻳﻤﻴﺰ 6ﺳﻠﻮﺑﻬﺎ ﻟﻌﻤﻖ ﻓﻲ ﺗﻨﺎ[ ﻟﻘﻀﺎﻳﺎ ﻟﻌﻠﻤﻴﺔ.
ﻣﺎ ﻳﻤﻴّﺰ ﻫﺬ
ﻟﻤﺆﻟﻔﺎ6 Iﻳﻀﺎ ُﺳﺮﻋﺔ ﺗﺄﺛﻴﺮﻫﺎ ﺿﻤﺎ ﻧﺘﺎﺋﺠﻬﺎ ﻋﺪ_ ﻟﻘﺪ Q2ﻋﻠﻰ ﻧﻘﺾ ﻣﺎ ﻓﻴﻬﺎ Aﺣﻀﻪ.
ﻛﻞ ﻣﻦ ﻳﻘﺮ 6ﻫﺬ
ﻟﻜﺘﺐ ﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ ﺑﻌﻤﻖ ﻟﻦ ﻳﻜﻮ ﺑﺈﻣﻜﺎﻧﻪ ﺑﻌﺪ Eﻟﻚ ﻟ ّﺪﻓﺎ hﻋﻦ ﻟﻔﻠﺴﻔﺎ IﻟﻤﺎAﻳﺔ
ﻟﻤﻨﺤﺮﻓﺔ ﻷﺧﺮ.S
ﻵ 2ﻹﻟﺤﺎAﻳﺔ ﻷﻓﻜﺎُ 2
EZﺣﺪ| 6ﻧﺎﻓﺢ ﻣﻨﺎﻓﺢ ﻋﻦ ﺗﻠﻚ ﻟﻨﻈﺮﻳﺎ Iﺑﻌﺪ ﻣﻄﺎﻟﻌﺔ ﻫﺬ
ﻟﻤﺆﻟﻔﺎ Iﻓﻠﻦ ﻳﻜﻮ Eﻟﻚ ﺳﻮS
ﺗﻢ Aﺣﻀﻪ Zﺑﻄﺎﻟﻪ .ﻻ ﺷﻚ 6ﻫﺬ
ﻟﺨﺼﺎﺋﺺ ﻧﺎﺑﻌﺔ ﻣﻦ ﻟﻌﻠﻤﻲ ﻗﺪ ّ
ّ ﻟﺴﻨﺪ
ﻷ ّ ﻋﻦ ﻋﻨﺎ ٍ Aﻋﺎﻃﻔﻲ ّ
ﺣﺠﺠﻪ ﻟ ّﺪﻣﻐﺔ .ﻟﻜﺎﺗﺐ ﻻ ﻳﺴﻌﻰ ﻣﻦ 2ﻋﻤﻠﻪ ﻫﺬ Zﻟﻰ ﻧﻴﻞ ﻟﻤﺪﻳﺢ ﻟﺜﻨﺎ ﻗﻮ Qﺣﻜﻤﺔ ﻟﻘﺮ\ ُ
2 a6ﺑﺢ 6 6ﻟﻴﺲ ﻫ ّﻤﻪ ﺗﺤﺼﻴﻞ ّ Zﻧﻤﺎ ﻫﺪﻓﻪ ﻏﺎﻳﺘﻪ ﻫﺪﻳﺔ ﻟﻨﺎ .ﻟﺴﻴﺮ ﺑﻬﻢ ﻓﻲ ﻃﺮﻳﻖ ﻹﻳﻤﺎ ،ﻛﻤﺎ ّ
ﻣﻜﺴﺐ ﻣﺎ ّ.aA
ﻹﺳﻼ_ ﻳﻨ ّﺪA
ﻹ2ﻫﺎH
ﻫﺎ 2ﻳﺤﻴﻰ
ﻟﻤﺤﺘﻮﻳﺎI
ﻣﻘﺪﻣﺔ 9...................................................................
GLOBAL
PUBLISHING
Talatpaşa Mah. Emirgazi Caddesi
İbrahim Elmas İşmerkezi
A Blok Kat 4 Okmeydanı - İstanbul
Tel: (+90 212) 222 00 88
ISLAMIC MORALITY: THE SOURCE OF PEACE AND SECURITY 8
ﻣﻘﺪﻣــــﺔ
INTRODUCTION
9
ِ
ﷲَ ﻳﺄَ ْﻣ ُﺮ ﺑﺎِﻟ َﻌ ْﺪ ِ َ
ِﻹ ْﺣ َﺴ ِ
ﺎ ﴿ ﱠ
ُﺮﺑَﻰ َﻳَْﻨ َﻬﻲ َﻋ ِﻦ َِﻳﺘَﺎ ِ
"ِ# $ﻟﻘ ْ
ِﻈ ُﻜ ْﻢ
َﺤ َﺸﺎ ِ
َ $ﳌُْﻨ َﻜ ِﺮ َ
ﻟﺒَ ْﻐ ِﻲ ﻳَﻌ ُ
ﻟﻔ ْ
﴾ ﻟَ َﻌ ﱠﻠ ُﻜ ْﻢ ﺗَ ﱠ
ﺬﻛ ُﺮ َ
)
ﻟﻨﺤﻞ ( ٩٠ :
ﺎ َِZﻳﺘَﺎ ِ aِEﻟﻘ ْ
ُﺮﺑَﻰ َﻳَْﻨ َﻬﻲ َﻋ ِﻦ ِ ﷲَ ﻳﺄَ ْﻣ ُﺮ ﺑﺎِﻟ َﻌ ْﺪ ِ[ َ ِﻹ ْﺣ َﺴ ِ
﴿ Zﱠ
﴾ ِﻈ ُﻜ ْﻢ ﻟَ َﻌ ﱠﻠ ُﻜ ْﻢ ﺗَ ﱠ
ﺬﻛ ُﺮ َ ﻟﻤ ْﻨ َﻜ ِﺮ َﻟﺒَ ْﻐ ِﻲ ﻳَﻌ ُ
َﺤ َﺸﺎ ِ َ ُﻟﻔ ْ
)ﻟﻨﺤﻞ ( ٩٠ :
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
10
" EZﻧﻈﺮﻧﺎ Zﻟﻰ ﻹ2ﻫﺎ ،Hﻳﺠﺐ 6ﻧﻨﻈﺮ ﻟﻰ ﻣﺼﺪ
2
ﺑﻌﻴﺪ ﻋﻦ ﻟﺪﻳﻦ ،ﻓﺎﻟﺪﻳﻦ ﻳﺪﻋﻮ Zﻟﻰ ﻟﺤﺐ ﻟﺮﺣﻤﺔ
ﻟﺘﺴﺎﻣﺢ ﻟﺴﻼ_ ﻟﺘﻌﺎﻳﺶ ﻓﻘﺎ ﻟﻠﻤﻌﺎﻳﻴﺮ ﻷﺧﻼﻗﻴﺔ
ﺑﻴﻨﻤﺎ ﻹ2ﻫﺎ Hﻳﻤﺜﻞ ﻟﻘﺴﻮ Qﻟﻌﻨﻒ ﻳﺴﺒﺐ ﻷﻟﻢ
2Zﻗﺔ ﻟﺪﻣﺎ 2ﺗﻜﺎ Hﻟﺠـﺮﺋﻢ ".
13
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
12
ISLAMIC
:_ﺧﻼ] ﻹﺳﻼ6THE
MORALITY:
ﻷﻣﻦ ﻷﻣﺎ
SOURCE 2ﻣﺼﺪ
OF PEACE
AND SECURITY
15
ِﻦ ِ ْ ِ ﷲِ ﴿ ُﻛ ُﻠﻮ َ ْ
ﺷ َﺮﺑُﻮ ﻣ ْ
ِﻳﻦ ﴾
ْﺴﺪ َ ُﻣﻔ ِ َ َﻻ ﺗَ ْﻌﺜَ ْﻮ ﻓِﻲ َﻷ ْ ِ
) ﻟﺒﻘﺮ( ٦٠ : %
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
" Zﻟﻤﺠﺘﻤﻊ ﻟﺬ aﺗﺸﻴﻊ ﻓﻴﻪ ﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ ﻹﺳﻼﻣﻴﺔ ﻫﻮ ﻣﺠﺘﻤﻊ ﻳﺘﻤﻴﺰ ﺑﺎﻟﺴﻼ_
ﻟﺘﺴﺎﻣﺢ ﻟﺤﺐ ﻟﺮﺣﻤﺔ ﻟﺘﻌﺎ ﻟﻤﺘﺒﺎ [Aﻟﻔﺮ"z
ﻟﻬﺬ ﻟﺴﺒﺐ ﻓﺎ $ﺳﻴﻠﺔ ﻹ@ﻫﺎ< ﻫﻲ ﺗﻌﺮﻳﺾ ﻷﺑﺮﻳﺎ ﻟﻠﻌﻨﻒ ،ﻫﻲ ﺳﻴﻠﺔ
ﺗﺨﻠﻮ ﻣﻦ ECﺗﺒﺮﻳﺮ Cﺧﻼﻗﻲ .ﻣﺜﺎ ﻋﻠﻲ ﻫﺬ ﺟﺮ ﺋﻢ ﻟﻘﺘﻞ ﻟﺘﻲ @ﺗﻜﺒﻬﺎ ﻫﺘﻠﺮ ﺳﺘﺎﻟﻴﻦ
ﺿﺪ ﻹﻧﺴﺎﻧﻴﺔ .
Cﻧﺰ ﷲ ﻟﻘﺮ $ﻟﻴﻬﺪ Eﺑﻪ ﻟﻨﺎ% 4ﻟﻰ ﺳﻮ ﻟﺴﺒﻴﻞ ﻓﻴﻪ ﻳﺄﻣﺮ ﷲ ﻟﻨﺎ 4ﺑﺎﻟﺘﺤﻠﻲ
ﺑﻤﻜﺎ@[ ﻷﺧﻼ .¤ﻫﺬ /ﻷﺧﻼﻗﻴﺎ
ﺗﺮﻛﺰ ﻋﻠﻰ ﻣﺒﺎ"? ﻣﺜﻞ ﻟﺤﺐ ﻟﺮﺣﻤﺔ ﻟﺘﺴﺎﻣﺢ.
ﻓﻲ ﻟﻠﻐﺔ ﻟﻌﺮﺑﻴﺔ ﺗﺸﺘﻖ ﻛﻠﻤﺔ "%ﺳﻼ[" ﻣﻦ ﻛﻠﻤﺔ "ﺳﻼ[".
@Cﺳﻞ ﷲ ﻹﺳﻼ[ %ﻟﻰ ﻟﺒﺸﺮﻳﺔ ﺑﻬﺪ ﻧﺸﺮ ﻟﺴﻼ[ ﻋﻠﻰ ﺟﻪ ﻷ@ ،dﻫﻮ Cﺣﺪ
ﻣﻈﺎﻫﺮ @ﺣﻤﺔ ﷲ ﺑﻌﺒﺎ" ./ﻳﺪﻋﻮ ﷲ ﻟﻨﺎ% 4ﻟﻰ ﻟﺘﺤﻠﻲ ﺑﺄﺧﻼﻗﻴﺎ
ﻹﺳﻼ[ ﻣﻦ ﺧﻼ
ﻟﺮﺣﻤﺔ ﻟﺴﻼ[ ﻟﺘﺴﺎﻣﺢ .ﻗﺎ ﷲ ﺗﻌﺎﻟﻲ :
ﺎ ﻟﺴ ْﻠ ِﻢ َﻛﺎﻓﱠ ًﺔ َ َﻻ ﺗَﺘﱠﺒِ ُﻌﻮ ُﺧ ُﻄ َﻮ Iﱠ
ﻟﺸ ْﻴ َﻄ ِ ِﻳﻦ \ َﻣﻨُﻮ ُْ Aﺧ ُﻠﻮ ﻓِﻲ ﱠ
﴿ ﻳَﺎ 6ﻳَ ﱡﻬﺎَ ﻟﺬ َ
ِﻴﻦ ﴾ ) ﻟﺒﻘﺮ( ٢٠٨ : Q ِZﻧﱠ ُﻪ ﻟَ ُﻜ ْﻢ َﻋ ُﺪ ﱞ ُﻣﺒ ٌ
17
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
16
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
ﻛﻤﺎ ﺗﻘﻮ ﻵﻳﺔ ﻓﻤﻦ ﻳﻘﺘﻞ %ﻧﺴﺎﻧﺎ ﺣﺪ ﺑﺪB $ﻧﺐ Cﺗﺴﺒﺐ ﻓﻲ ﻟﻔﺴﺎ" ﻓﻲ
ﻷ@ ،dﻓﻜﺄﻧﻪ ﻗﺘﻞ ﺟﻤﻴﻊ ﻟﻨﺎ.4
ﻫﻜﺬ ﻳﺘﻀﺢ ﻟﻨﺎ B $Cﻧﺐ ﻗﺘﻞ ﻵﺧﺮﻳﻦ ﺗﺮﻳﻌﻬﻢ ﻟﺬ Eﻳﻌﺮ ﺑﺎﺳﻢ " ﻟﻬﺠﻤﺎ
ﻻﻧﺘﺤﺎ@ﻳﺔ" ﻻ ﻳﻘﺘﺮﻓﻪ %ﻻ ﻹ@ﻫﺎﺑﻴﻮ .$ﻳﺨﺒﺮﻧﺎ ﷲ ﻋﻦ ﻋﻘﺎ< ﻫﺆﻻ ﻓﻲ ﻵﺧﺮ! ﻗﺎﺋﻼ:
ﻮ ﻓِﻲ َﻷ ِْ 2
bﺑِ َﻐ ْﻴ ِﺮ َ
ﻟﺤ ﱢﻖ ﺎَ .ﻳَﺒٍ ُﻐ َ
ﻮ ﻟﻨﱠّ َ ِﻳﻦ ﻳَ ْﻈﻠ ُ
ِﻤ َ ِﻴﻞ َﻋ َﻠﻰ ﻟﱠﺬ َ
ﻟﺴﺒ ُ
﴿ Zﻧِﱠ َﻤﺎ ﱠ
ِﻴﻢ ﴾ ) ﻟﺸﻮ( ٤٢ : S2 َ6 Hﻟ ٌ ُ6ﻟَﺌ َ
ِﻚ ﻟَ ُﻬ ْﻢ َﻋ َﺬ ٌ
ﻛﻞ ﻫﺬ ﻳﺒﻴﻦ ﻟﻨﺎ C $Cﻋﻤﺎ ﻹ@ﻫﺎ< ﻟﺘﻲ ﺗﻨﻈﻢ ﺿﺪ ﻷﺑﺮﻳﺎ ﻫﻲ Cﻳﻀﺎ ﺿﺪ
ﻹﺳﻼ[ ،ﻻ ﻳﺴﺘﻄﻴﻊ ECﻣﺴﻠﻢ @ﺗﻜﺎ< ﻣﺜﻞ ﻫﺬ /ﻟﺠﺮ ﺋﻢ .ﺑﻞ ﻋﻠﻰ ﻟﻌﻜﺲ،
ﻓﺎﻟﻤﺴﻠﻤﻮ $ﻣﺴﺌﻮﻟﻮ $ﻋﻦ %ﻳﻘﺎ ﻫﺆﻻ ﻹ@ﻫﺎﺑﻴﻴﻦ ﻟﻘﻀﺎ ﻋﻠﻰ ﻟﻔﺴﺎ" ﻧﺸﺮ ﻷﻣﻦ
ﻷﻣﺎ $ﻓﻲ ﻷ@ .dﻓﺎﻹﺳﻼ[ ﻻ ﻳﺘﻔﻖ Cﺑﺪ ﻣﻊ ﻹ@ﻫﺎ< ،ﺑﻞ ﻫﻮ ﻟﺤﻞ ﻟﺴﺒﻴﻞ
ﻟﻤﻨﻌﻪ.
ﷲ ﻳﻠﻌﻦ ﻟﻤﻔﺴﺪﻳﻦ
ﻟﻘﺪ ﺣﺮ[ ﷲ ﻋﻠﻰ ﻟﻨﺎ@ 4ﺗﻜﺎ< ﻟﺸﺮ ﻣﺜﻞ ﻟﻈﻠﻢ ﻟﻌﻨﻒ ﻟﻘﺘﻞ ﺳﻔﻚ ﻟﺪﻣﺎ.
ﻳﺼﻒ ﻟﺬﻳﻦ ﻻ ﻳﺘﺒﻌﻮ C $ﻣﺮ /ﺑﻜﻮﻧﻬﻢ ﻣﻦ ”Cﺗﺒﺎ eﻟﺸﻴﻄﺎ .“$ﻗﺪ ﺻﻒ ﷲ ﻫﺆﻻ
ﻓﻲ ﻟﻌﺪﻳﺪ ﻣﻦ ﻳﺎ
ﻟﻘﺮ $ﻣﻨﻬﺎ:
ﻮ َﻣﺎ َ َ6ﻣ َﺮ ﷲ ﺑِ ِﻪ ْ ْ6 ْﻄ ُﻌ َِﻦ ﺑَ ْﻌ ِﺪ ﻣِﻴﺜَﺎ ِﻗ ِﻪ َﻳَﻘ َ
ﻮ َﻋ ْﻬ َﺪ ﷲِ ﻣ ْ ُﻀ َِﻳﻦ ﻳَْﻨﻘ ُ
﴿ َﻟﺬ َ
ُ6 bﻟَﺌَِ َﻚ ﻟَ ُﻬﻢ ﻟ ﱠﻠ ْﻌﻨَ ُﺔ َﻟَ ُﻬ ْﻢ ُﺳﻮ َ ﻟ ﱠﺪ ِ ) ﴾ 2ﻟﺮﻋﺪ ﻓِﻲ َﻷ ِْ 2
ْﺴ ُﺪ َ ﻮﺻ َﻞ َﻳُﻔ ِﻳُ َ
( ٢٥ :
ِﻳﻦ ﴾ ) ﻟﺒﻘﺮQ ْﺴﺪ َ ُ bﻣﻔ ِ ِﻦ ِ ]ِ uْ 2ﷲ َ َﻻ ﺗَ ْﻌﺜَ ْﻮ ﻓِﻲ َﻷ ِْ 2 ﴿ ُﻛ ُﻠﻮ َ ْ
ﺷ َﺮﺑُﻮ ﻣ ْ
( ٦٠ :
ﻼ ِﺣ َﻬﺎ َ ُْ Aﻋﻮ ُ
َﺧ ْﻮ ًﻓﺎ َ َﻃ َﻤ ًﻌﺎ Zﱠ
ِ َْ 2ﺣ َﻤ َﺔ ﷲ ِﺻ َ bﺑَ ْﻌ َﺪ ْ Zْﺴ ُﺪ ﻓِﻲ ﻷ ِْ 2 ﴿ َ َﻻ ﺗُﻔ ِ
ِﻴﻦ ﴾ ) ﻷﻋﺮ( ٥٦ : P ﻟﻤ ْﺤ ِﺴﻨ َ
ِﻦ ُ ﻳﺐ ﻣ َ َﻗ ِﺮ ٌ
ﻫﺆﻻ ﻟﺬﻳﻦ ﻳﻌﺘﻘﺪ $ﻧﻬﻢ ﻳﻨﺠﺤﻮ $ﻋﻦ ﻃﺮﻳﻖ ﻷ ]Bﻟﺜﻮ@! ﻻﺿﻄﻬﺎ" ﻗﺘﻞ
19
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
18
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
21
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ﻷﺑﺮﻳﺎ ﻳﺮﺗﻜﺒﻮB $ﻧﺒﺎ ﻛﺒﻴﺮ .ﻓﻘﺪ ﺣﺮ[ ﷲ ﺟﻤﻴﻊ Cﺷﻜﺎ ﻟﺸﺮ ﻣﻨﻬﺎ ﻹ@ﻫﺎ< ﻟﻌﻨﻒ
ﻳﺪﻳﻦ ﻟﺬﻳﻦ ﻳﺮﺗﻜﺒﻮ $ﻫﺬ /ﻟﺠﺮ ﺋﻢ ﺑﻘﻮﻟﻪ:
ِﻳﻦ ﴾ ) ﻳﻮﻧﺲ ( ٨١ :ْﺴﺪ َ ِﺢ َﻋ َﻤ َﻞ ُ
ﻟﻤﻔ ِ ِ ﷲ َﻻ ﻳُ ْﺼﻠ ُ
﴿ Zﱠ
ﻓﻲ ﻫﺬ /ﻷﻳﺎ[ ،ﺗﺤﺪC ¢ﻋﻤﺎ ﻹ@ﻫﺎ< ﻹﺑﺎ"! ﻟﺠﻤﺎﻋﻴﺔ ﻟﻤﺬ ﺑﺢ ﻓﻲ ﻛﻞ
ﻣﻜﺎ $ﻓﻲ ﻟﻌﺎﻟﻢ ،ﻳﻘﺘﻞ ﻷﺑﺮﻳﺎ ﺑﺸﻜﻞ ﺣﺸﻲ ﻓﻲ ﻟﻌﺪﻳﺪ ﻣﻦ ﺑﻠﺪ $ﻟﻌﺎﻟﻢ ﺣﻴﺚ
ﺗﺘﺼﺎ@ eﺟﻤﺎﻋﺎ
ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻷﺳﺒﺎ< ﻋﺮﻗﻴﺔ ﻋﺼﺒﻴﺔ .ﻫﺬ ﻟﺮﻋﺐ ﻟﺬ Eﻳﻨﺘﺸﺮ ﻓﻲ
ﺟﻤﻴﻊ ﺑﻠﺪ $ﻟﻌﺎﻟﻢ ﻳﺨﺘﻠﻒ ﺑﺎﺧﺘﻼ ﻟﺰﻣﻦ ﻟﺜﻘﺎﻓﺔ ﻟﺤﻴﺎ! ﻻﺟﺘﻤﺎﻋﻴﺔ ﻛﻞ ﺣﺪ¢
ﻟﻪ Cﺳﺒﺎﺑﻪ ﻣﺼﺎ"@ /ﻟﺨﺎﺻﺔ.
23
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
"6ﻟﺌﻚ ﻟﺬﻳﻦ ﻳﻬﺪ Aﺣﻴﺎ Qﻷﺑﺮﻳﺎ ﺧﺎﺻﺔ ﻷﻃﻔﺎ[ ﻣﻨﻬﻢ ،ﻳﺠﺐ 6ﻳﺴﺄﻟﻮ 6ﻧﻔﺴﻬﻢa6 ،
Eﻧﺐ ﺟﻨﺎ
ﻫﺆﻻ ﻷﻃﻔﺎ[ ؟ 6ﻟﻦ ﻳﺤﺎﺳﺒﻬﻢ ﷲ ﻋﻤﺎ ﻳﺮﺗﻜﺒﻮﻧﻪ ﺿﺪ ﻷﺑﺮﻳﺎ ؟؟"
22
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
ُﺮﺑَﻰ ِﺣ َﺴﺎﻧﺎً َﺑِﺬِ aﻟْﻘ ْ ﴿ َ ْﻋﺒُ ُﺪْ ﷲﱠ َ َﻻ ﺗُ ْﺸ ِﺮ ُﻛﻮْ ﺑِ ِﻪ َﺷ ْﻴﺌﺎً َﺑِﺎﻟْ َﻮﻟِ َﺪﻳْ ِﻦ ْ Z
ﻨﺐِﺎﻟﺠ ِ ﺎﺣ ِﺐ ﺑ َ ُﺮﺑَﻰ َﻟْ َﺠﺎ ِ 2ﻟْ ُﺠﻨُ ِﺐ َ ﱠ
ﻟﺼ ِ ﻴﻦ َﻟْ َﺠﺎ ِ aِE 2ﻟْﻘ ْ ﺎﻛ ِ َﻟْﻴَﺘَﺎ َﻣﻰ َﻟْ َﻤ َﺴ ِ
ﺎ ُﻣ ْﺨﺘَﺎ ًﻻ َﻓ ُﺨﻮ2 ِ ﷲﱠ َﻻ ﻳُ ِﺤ ﱡﺐ َﻣﻦ َﻛ َ ِﻴﻞ َ َﻣﺎ َﻣ َﻠ َﻜ ْﺖ َ6ﻳْ َﻤﺎﻧُ ُﻜ ْﻢ Zﱠﻟﺴﺒ ِ َﺑْ ِﻦ ﱠ
﴾ ) ﻟﻨﺴﺎ (٣٦ :
َﺗﱠﻘُﻮ ﷲَ ﴿ َﺗَ َﻌﺎ َﻧُﻮ َﻋ َﻠﻰ ﻟﺒ ﱢِﺮ َﻟﺘﱠ ْﻘ َﻮَ َ Sﻻ ﺗَ َﻌﺎ َﻧُﻮ َﻋ َﻠﻰ ِﻹﺛْ ِﻢ َﻟ ُﻌ ْﺪ َ ِ
َﺎ ) ﴾ Hﻟﻤﺎﺋﺪ( ٢ : Q ِ ﷲَ َﺷﺪِﻳ ُﺪ ﻟ ِﻌﻘ ِ Zﱠ
ﺑﺎ@ ﺑﺄﺧﻴﻪ ﻟﻤﺆﻣﻦ، ﻛﻤﺎ ﺗﻮﺿﺢ ﻫﺬ /ﻵﻳﺔ ﻓﺈ $ﷲ ﻳﻄﻠﺐ ﻣﻦ ﻟﻤﺆﻣﻦ $Cﻳﻜﻮّ $
ﻳﻄﻠﺐ ﻣﻨﻪ $Cﻳﻜﻮ $ﻣﺤﺒﺎ ﻟﻔﻌﻞ ﻟﺨﻴﺮ
ﺗﺠﻨﺐ ﻟﺸﺮ@ ﻟﻤﻌﺎﺻﻲ .ﻳﻌﺪ ﷲ
ﻟﻤﺤﺴﻨﻴﻦ ﻗﺎﺋﻼ :
ﻼ ﻳُ ْﺠﺰِZ Sﻻﱠ ِﻣ ْﺜ َﻠ َﻬﺎ ِﺎﻟﺤ َﺴﻨَ ِﺔ َﻓ َﻠ ُﻪ َﻋ َﺸ َﺮ ُْ َ6 Qﻣﺜَﺎﻟِ َﻬﺎ َ َﻣ ْﻦ َﺟﺎ َ ﺑ ﱠ
ِﺎﻟﺴﻴﱢﺌَ ِﺔ َﻓ َ ﴿ َﻣ ْﻦ َﺟﺎ َ ﺑ َ
ﻮ ﴾ ) ﻷﻧﻌﺎ_ ( ١٦٠ : َ ُﻫ ْﻢ َﻻ ﻳُ ْﻈ َﻠ ُﻤ َ
ﻳﺼﻒ ﷲ ﻧﻔﺴﻪ ﻓﻲ ﻛﺘﺎﺑﻪ ﻗﺎﺋﻼ "ﻳﻌﻠﻢ ﻣﺎ ﺗﺨﻔﻲ ﻟﺼﺪ@" ﻳﺤﺬ@ ﺳﺒﺤﺎﻧﻪ ﻟﻨﺎ4
ﻣﻦ ﻏﻀﺒﻪ ﺣﺘﻰ ﻳﺘﺠﻨﺒﻮ ﻟﻤﻌﺎﺻﻲ .ﻓﺎﻟﻤﺴﻠﻢ ﻟﺬ Eﺳﻠﻢ ﻧﻔﺴﻪ ﷲ ﻳﺠﺐ $Cﻳﻔﻌﻞ ﻣﺎ
ﺑﻮﺳﻌﻪ ﻟﻤﺤﺎ@ﺑﺔ ﻹ@ﻫﺎ<.
ﻟﻤﺴﻠﻢ ﻻ ﻳﻘﻒ ﻣﻮﻗﻒ ﻟﻤﺘﻔﺮ¬ ﻣﻤﺎ ﻳﺪ@ ﺣﻮﻟﻪ ﺣﺘﻰ $%ﻟﻢ ﻳﺼﺒﻪ ﺿﺮ@ Bﻟﻚ
ﻷﻧﻪ ﻗﺪ ﺳﻠﻢ Cﻣﺮ /ﻧﻔﺴﻪ ﷲ ﺗﻌﺎﻟﻰ% .ﻧﻪ ﺳﻔﻴﺮ ﻟﺨﻴﺮ ،ﻓﻬﻮ ﻻ ﻳﺴﺘﻄﻴﻊ $Cﻳﻘﻒ ﻓﻲ ﻟﺤﻴﺎ"
%ﻣﺎ ﻳﻘﻊ ﻣﻦ ﻟﻌﻨﻒ ﻹ@ﻫﺎ< ،ﺑﻞ ﻋﻠﻰ ﻟﻌﻜﺲ ،ﻟﻤﺴﻠﻢ ﻫﻮ ﻟﻌﺪ ﻷ ﻟﻺ@ﻫﺎ<
،ﻫﺬ ﻹ@ﻫﺎ< ﻟﺬ Eﻳﻘﺘﻞ ﻷﺑﺮﻳﺎ "ﻧﻤﺎ Bﻧﺐ @ﺗﻜﺒﻮ ./ﻓﺎﻹﺳﻼ[ ﺿﺪ ﻛﻞ Cﻧﻮ e
ﻟﻌﻨﻒ ﺑﻞ ﻳﺤﺎ ﻣﻨﻌﻪ ﻗﺒﻞ $Cﻳﺒﺪ .Cﺑﻤﻌﻨﻲ ﺧﺮ ،ﻳﺪﻋﻮ ﻹﺳﻼ[ %ﻟﻰ $Cﻳﺴﻮ" ﻟﺴﻼ[
ﻟﻌﺪ ﺑﻴﻦ ﻟﻨﺎ 4ﻳﺄﻣﺮﻫﻢ $Cﻳﺘﺠﻨﺒﻮ ﻟﺘﻨﺎ eﻟﺘﻘﺎﺗﻞ.
ﷲ ﻳﺄﻣﺮ ﺑﺎﻟﻌﺪ[
ﺻﻒ ﻟﻘﺮ $ﻟﻌﺪ ﻟﺤﻘﻴﻘﻲ Cﻣﺮﻧﺎ ﺑﻪ ،ﻓﺎﻟﻌﺪ Cﻻ ﻧﻔﺎﺿﻞ ﺑﻴﻦ ﻟﻨﺎ $C 4ﻧﺤﻤﻲ
ﺣﻘﻮﻗﻬﻢ $C ،ﻻ ﻧﺠﻴﺰ ﻋﻨﻔﺎ Cﺑﺪ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻟﻈﺮ $Cﻧﻘﻒ %ﻟﻰ ﺟﺎﻧﺐ ﻟﻀﻌﻴﻒ
25
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
24
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
$%ﷲ ﻟﻌﺎ" ﻳﺄﻣﺮ ﻓﻲ ﻗﺮﻧﻪ ﺑﺎﻟﻌﺪ ﻟﻤﺴﺎ ! ﺑﻴﻦ ﻟﻨﺎ $" 4ﺗﻤﻴﻴﺰ ﻋﻠﻰ Cﺳﺎ4
ﻟﻠﻐﺔ Cﻟﺠﻨﺲ Cﻟﻌﺮ C ¤ﻟﺪﻳﻦ ،ﻓﺎﻟﻌﺪ ﻟﺔ ﻓﻲ ﻟﻘﺮ $ﻻ ﺗﺘﻐﻴﺮ ﺑﺘﻐﻴﺮ ﻟﻤﻜﺎ $ﻻ ﻟﺰﻣﺎ$
ﻻ ﻷﺷﺨﺎ .ªﺣﺘﻰ ﻳﻮﻣﻨﺎ ﻫﺬ ﻧﺠﺪ $Cﻛﺜﻴﺮ ﻣﻦ ﻟﻨﺎ 4ﻓﻲ Cﻣﺎﻛﻦ ﻛﺜﻴﺮ! ﻳﺘﻌﺮﺿﻮ$
ﻟﻠﻈﻠﻢ ﻟﻤﻌﺎﻣﻠﺔ ﻟﻘﺎﺳﻴﺔ ﻓﻘﻂ ﺑﺴﺒﺐ ﻟﻮﻧﻬﻢ Cﺟﻨﺴﻬﻢ.
ﻳﺨﺒﺮﻧﺎ ﷲ ﻓﻲ ﻟﻘﺮC $ﻧﻪ ﺧﻠﻖ ﻟﻨﺎ 4ﻣﺨﺘﻠﻔﻴﻦ "ﻟﺘﻌﺎ@ﻓﻮ " .ﻓﻘﺪ ﺧﻠﻖ ﻟﻨﺎC 4ﻣﻤﺎ
ﻣﺨﺘﻠﻔﺔ ﻟﻜﻦ ﻛﻠﻬﻢ ﺳﻮ ﺟﻤﻴﻌﻬﻢ ﻋﺒﺎ" ﷲ .
ﻛﻞ ﺣﺪ ﻳﺤﺴﻦ ﺑﻪ $Cﻳﺘﻌﺮ ﻋﻠﻰ ﺛﻘﺎﻓﺔ ﻵﺧﺮﻳﻦ ﻟﻐﺎﺗﻬﻢ ﺗﻘﺎﻟﻴﺪﻫﻢ
%ﻣﻜﺎﻧﻴﺎﺗﻬﻢ ﻟﺜﺮﻳﺔ .ﺑﺎﺧﺘﺼﺎ@ ،ﻓﻤﻦ ﺑﻴﻦ ﻏﺎﻳﺎ
ﺧﻠﻖ ﺷﻌﻮ< Cﺟﻨﺎ 4ﻣﺨﺘﻠﻔﺔ ﻟﻴﺲ
ﻟﻨﺰ eﻟﺤﺮ< ﺑﻞ ﻟﺘﻌﺪ" ﻟﻐﻨﻰ ﻟﺜﻘﺎﻓﻲ.
ﻣﺜﻞ ﻫﺬ ﻻﺧﺘﻼ ﻓﻀﻞ ﻛﺒﻴﺮ ﻣﻦ ﷲ ﻋﻠﻰ ﺧﻠﻘﻪ .ﺣﻘﻴﻘﺔ $Cﺷﺨﺺ Cﻃﻮ
ﻣﻦ ﻵﺧﺮ $C Cﺑﺸﺮﺗﻪ ﺻﻔﺮ Cﺑﻴﻀﺎ ﻓﻬﺬ ﻻ ﻳﺠﻌﻠﻪ Cﻓﻀﻞ ﻣﻦ ﻵﺧﺮﻳﻦ .ﻛﻞ
27
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
26
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
29
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ﺳﻤﺔ ﻳﻤﺘﻠﻜﻬﺎ ﻹﻧﺴﺎ $ﻫﻲ ﻓﻲ ﻟﺤﻘﻴﻘﺔ ﻣﻦ ﺧﻠﻖ ﷲ %ﺑﺪ ﻋﻪ ،ﻟﻜﻦ ﻋﻨﺪ ﷲ ،ﺗﻠﻚ
ﻻﺧﺘﻼﻓﺎ
ﻟﺸﻜﻠﻴﺔ ﻻ ﺗﻌﻨﻲ ﺷﻴﺌﺎ.
ﻟﻤﺆﻣﻦ ﻳﻘﺘﺮ< ﻣﻦ ﻟﻜﻤﺎ ﺑﺨﻮﻓﻪ ﻣﻦ ﷲ %ﻳﻤﺎﻧﻪ ﺑﻪ .ﻧﺮ] ﻫﺬ /ﻟﺤﻘﻴﻘﺔ
ﺿﺤﺔ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ:
َﻛ ٍﺮ َُ6ﻧْﺜَﻰ َ َﺟ َﻌ ْﻠﻨَ ُ
ﺎﻛ ْﻢ ُﺷ ُﻌﻮﺑًﺎ َ َﻗﺒَﺎﺋ َ
ِﻞ ﻟِﺘَ َﻌﺎ َُ 2ﻓﻮ ِﻦ َ E ﴿ ﻳَﺎ َ6ﻳﱡ َﻬﺎ ﻟﻨﱠ ُ
ﺎِZ .ﻧﱠﺎ َﺧ َﻠ ْﻘﻨَ ُ
ﺎﻛ ْﻢ ﻣ ْ
ِﻴﻢ َﺧﺒِﻴﺮ ﴾ ) ﻟﺤﺠﺮ( ١٣ : I ِ ﷲَ َﻋﻠ ٌ ِ ْ َ6ﻛ َﺮ َﻣ ُﻜ ْﻢ ِﻋ ْﻨ َﺪ ﷲِ 6ﺗْﻘ ُ
َﺎﻛ ْﻢ Zﱠ Zﱠ
ﻛﻤﺎ ﻳﻌﻠﻤﻨﺎ ﷲ ﻓﻲ ﻫﺬ /ﻵﻳﺔ ،ﻓﺈ $ﻣﻔﻬﻮ[ ﻟﻌﺪ ﻟﺔ ﻳﺘﻄﻠﺐ ﻟﻤﺴﺎ ! ﻟﺘﺴﺎﻣﺢ
ﻟﻤﺴﺎﻟﻤﺔ ﻓﻲ ﺗﻌﺎﻣﻠﻨﺎ ﻣﻊ ﻵﺧﺮﻳﻦ " $ﺗﻤﻴﻴﺰ ﺑﻴﻨﻬﻢ.
28
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
"ﻋﺎ_ ، ١٤٩٢ﻃﺮ Aﻟﻤﻠﻚ ﻓﺮAﻧﺎﻧﺪ ﻟﻤﻠﻜﺔ ﻳﺰﺑﻴﻼ ﻟﻴﻬﻮ Aﻟﺬﻳﻦ 2ﻓﻀﻮ ﺗﻐﻴﻴﺮ Aﻳﻨﻬﻢ ﻣﻦ 6ﺳﺒﺎﻧﻴﺎ.
ﻗﺪ ﺳﺘﻘﺒﻞ ﻫﺆﻻ ﻟﻴﻬﻮ Aﻓﻲ ﻟﺪﻟﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ ﻟﺘﻲ ﻛﺎﻧﺖ ﻣﺜﺎﻻ ﻓﻲ ﻟﺘﺴﺎﻣﺢ ﻟﻌﺪﻟﺔ ﻟﺪﻳﻨﻴﺔ"
31
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
"ﻣﻬﻤﺎ ﺗﻜﻦ ﻋﻘﻴﺪ Qﻵﺧﺮﻳﻦ ،ﻣﺴﻴﺤﻲ …ﻳﻬﻮ … aAﺑﻮ 6 … aEﺣﺘﻰ ﻫﻨﺪﺳﻲ ،ﻓﺈ ﻟﻤﺴﻠﻢ
ﻣﻄﺎﻟﺐ ﺑﺎﻟﺘﺤﻠﻲ ﺑﺎﻟﺘﺴﺎﻣﺢ ﻟﺮﺣﻤﺔ ﻟﻌﺪ[ ﻹﻧﺴﺎﻧﻴﺔ ﺗﺠﺎ
ﻛﻞ ﻟﻨﺎ .ﻛﻤﺎ 6ﻣﺮﻧﺎ ﻟﻘﺮ".
ﻷﻋﺪ @ ،ﺑﻤﺎ ﻳﻬﺪ Eﺑﺄﺧﻼﻗﻪ ﻟﻜﺮﻳﻤﺔ ﺑﻌﺾ ﻟﻨﺎ 4ﻟﻺﻳﻤﺎ $ﺑﺎﷲ.
30
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
33
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ُﺮ\ َﻣ ْﻦ ﻳَ َﺨ ُ
ﺎP ِﺠﺒﱠﺎ ٍَ 2ﻓ َﺬ ﱢﻛ ْﺮ ﺑِﺎﻟﻘ ِ ﻮ َﻣﺎ َ6ﻧْ َﺖ َﻋ َﻠ ْﻴﻬ ْ
ِﻢ ﺑ َ ﴿ ﻧَ ْﺤ ُﻦ ْ َ6ﻋ َﻠ ُﻢ ﺑ َِﻤﺎ ﻳَﻘُﻮﻟُ َ
َﻋِﻴ ِﺪ ﴾ ) ] ( ٤٥ :
% $%ﺟﺒﺎ@ ﻟﻨﺎ 4ﻓﻲ ﺑﻌﺾ ﻟﻤﺠﺘﻤﻌﺎ
ﻋﻠﻰ ﻋﺘﻨﺎ ¤ﻋﻘﻴﺪ! ﻣﺎ Cﻓﻜﺮ! Cﻣﺮ ﻳﺘﻨﺎﻗﺾ
ﺗﻤﺎﻣﺎ ﻣﻊ ﻹﺳﻼ[ .ﻳﺠﺐ $Cﻳﻌﺒﺪ ﻹﻧﺴﺎ $ﷲ ﻳﺨﺎﻓﻪ ﺑﻤﺤﺾ " @%ﺗﻪ .ﺗﻈﻬﺮ ﻟﻘﻴﻤﺔ
ﻟﺤﻘﻴﻘﻴﺔ ﻟﻼﻳﻤﺎ $ﻟﻌﺒﺎ"! B%ﻣﺎ ﻣﺎ@ﺳﻬﺎ ﻹﻧﺴﺎ $ﺑﻜﺎﻣﻞ ﺣﺮﻳﺘﻪ ﺑﺘﻐﺎ ﻟﻮﺟﻪ ﷲ
ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﻟﻰC .ﻣﺎ B%ﻓﺮ dﻟﺤﺎﻛﻢ ﻟﻌﻘﻴﺪ! ﻟﻌﺒﺎ"! ﻋﻠﻰ ﻟﻨﺎ 4ﻓﺎﻧﻬﻢ ﺳﻴﻤﺎ@ﺳﻮﻧﻬﺎ
ﺧﻮﻓﺎ ﻣﻨﻪ .ﻳﺠﺐ $Cﺗﻜﻮ $ﻣﻤﺎ@ﺳﺔ ﻟﻌﺒﺎ"! ﻟﺪﻳﻦ ﻓﻲ ﺟﻮ ﻣﻦ ﻟﻄﻤﺄﻧﻴﻨﺔ ﻟﺤﺮﻳﺔ
Bﻟﻚ ﻟﻜﺴﺐ @ﺿﺎ ﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﻟﻰ.
$%ﻟﺘﺎ@ﻳﺦ ﻹﺳﻼﻣﻲ ﻣﻠﻲ ﺑﺄﺳﻤﺎ ﻧﺎﺻﻌﺔ ﻟﺤﻜﺎ[ ﻣﺴﻠﻤﻴﻦ ﺗﺴﺎﻣﺤﻮ ﻣﻊ ﺟﻤﻴﻊ
ﻷ"ﻳﺎ $ﺣﺘﺮﻣﻮﻫﺎ ،ﺑﻞ ﻫﻢ Cﻧﻔﺴﻬﻢ ﻣﻦ Cﺟﺪ ﻟﺤﺮﻳﺔ ﻟﺪﻳﻨﻴﺔ .ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﻟﻤﺜﺎ،
ﺻﻒ ﺗﻮﻣﺎ@C 4ﻧﻮﻟﺪ ) ﻟﻤﺒﺸﺮ ﻟﺒﺮﻳﻄﺎﻧﻲ ﻟﺪ] ﻟﺤﻜﻮﻣﺔ ﻟﻬﻨﺪﻳﺔ ( ﺻﻒ ﻋﻼﻗﺔ
ﻹﺳﻼ[ ﻟﻠﺤﺮﻳﺔ ﻗﺎﺋﻼ :
" ﻟﻢ ﻧﺴﻤﻊ ECﺷﻲ ﻋﻦ ﻣﺤﺎﻟﺔ %ﺟﺒﺎ@ ﻟﺴﻜﺎ $ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﻋﺘﻨﺎ¤
ﻹﺳﻼ[ ﺑﺎﻟﻘﻮ! ،ﻟﻢ ﻧﺴﻤﻊ ﻛﺬﻟﻚ ﻋﻦ ECﺿﻄﻬﺎ" ﻟﻠﻤﺴﻴﺤﻴﻴﻦ .ﻟﻮ " @Cﻟﺨﻠﻴﻔﺔ
ﻟﻤﺴﻠﻢ $Cﻳﻘﻀﻲ ﻋﻠﻰ ﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ Bﻟﻚ ﻟﻮﻗﺖ ﻻﺳﺘﻄﺎ eﺑﻐﺎﻳﺔ ﻟﺴﻬﻮﻟﺔ ﺗﻤﺎﻣﺎ
ﻣﺜﻠﻤﺎ ﻓﻌﻞ ﻓﺮ"ﻧﺎﻧﺪ %ﻳﺰ ﺑﻴﻼ ﻟﺬﻳﻦ Cﺧﺮﺟﺎ ﻹﺳﻼ[ ﻣﻦ Cﺳﺒﺎﻧﻴﺎ C .ﻣﺜﻞ ﻟﻮﻳﺲ
ﻟﺴﺎ" 4ﻋﺸﺮ ﻟﺬ Eﻣﻨﻊ ﻟﺒﺮﺗﺴﺘﻨﺘﻴﻨﻴﺔ ﻓﻲ ﻓﺮﻧﺴﺎ C .ﺣﺘﻰ ﻣﺜﻞ ﻃﺮ" ﻟﻴﻬﻮ" ﻣﻦ
%ﻧﺠﻠﺘﺮ ﻟﻤﺪ! ٣٥٠ﻋﺎﻣﺎ .ﻗﺪ ﺣﺮﻣﺖ ﻟﻜﻨﺎﺋﺲ ﻟﺸﺮﻗﻴﺔ ﻓﻲ ﺳﻴﺎ ﺗﻤﺎﻣﺎ ﻟﺘﻮ ﺻﻞ
ﻣﻊ ﻟﻤﺴﻴﺤﻴﻴﻦ ،ﻓﻲ ﻟﻮﻗﺖ ﻟﺬ Eﻟﻢ ﻳﺠﺪ ﻓﻴﻪ ﻫﺆﻻ ﻟﻤﺴﻴﺤﻴﻮ $ﻣﻦ ﻳﺪ ﻓﻊ ﻋﻨﻬﻢ
ﺣﺘﻰ ﻣﻦ ﺑﺎ< ﻟﻐﻴﺮ! ﻋﻠﻰ ﻟﺪﻳﻦ .ﻟﻜﻦ ﺑﻘﺎ ﻫﺬ /ﻟﻜﻨﺎﺋﺲ %ﻟﻰ ﻗﺘﻨﺎ ﻟﺤﺎﺿﺮ ﺑﺮﻫﺎ$
١
ﻓﻲ ﺣﺪ Bﺗﻪ ﻋﻠﻰ ﻟﻤﻮﻗﻒ ﻟﻤﺘﺴﺎﻣﺢ ﻣﻦ ﻟﺤﻜﺎ[ ﻟﻤﺴﻠﻤﻴﻦ ﻧﺤﻮﻫﻢ"
32
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
ﻳﻌﺘﻘﺪC $ﻧﻬﻢ ﻳﺴﺘﻄﻴﻌﻮ $ﻟﻬﺮ< ﻣﻦ ﻟﻌﺪ ﻟﺔ ﻟﺤﺴﺎ< ﻓﻲ ﻫﺬ /ﻟﺪﻧﻴﺎ ،ﻓﺈﻧﻬﻢ ﺑﺎﻟﺘﺄﻛﻴﺪ
ﻟﻦ ﻳﻨﺠﺤﻮ ﻓﻲ ﻟﻬﺮ< ﻣﻦ ﺣﺴﺎ< ﷲ ﻋﻘﺎﺑﻪ .ﻟﻬﺬ ﻟﺴﺒﺐ ﻳﺤﺎ ﻟﻤﺆﻣﻨﻮ@% $ﺿﺎ
ﷲ ﺑﺄﻋﻤﺎﻟﻬﻢ ﻷﻧﻬﻢ ﻳﻌﻠﻤﻮC $ﻧﻪ ﺳﻴﺤﺎﺳﺒﻬﻢ ﻋﻠﻴﻬﺎ ﺑﻌﺪ ﻣﻮﺗﻬﻢ.
37
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ﻳﺘﺼﺮ ﺑﻤﺎ ﻳﺮﺿﻲ ﷲ ﺑﻤﺎ ﻳﺄﻣﺮﻧﺎ ﺑﻪ ﻓﻲ ﻟﻘﺮ $ﻟﻜﺮﻳﻢ .ﺗﻈﻬﺮ @ﺣﻤﺔ ﻟﻤﺆﻣﻦ
ﻟﺤﻘﻴﻘﻴﺔ ﻣﻦ ﺧﻼ ﺗﻌﺎﻣﻠﻪ ﺑﺘﻠﻚ ﻟﺘﻌﺎﻟﻴﻢ.
ﺗﺼﻒ ﻫﺬ /ﻵﻳﺔ ﻧﻤﻮ ¬Bﻟﻸﺧﻼﻗﻴﺎ
ﻟﻤﻠﻴﺌﺔ ﺑﺎﻟﺤﺐ ﻟﺸﻔﻘﺔ ﻟﺘﻀﺤﻴﺔ:
ﻴﻦ
ﺎﻛ َُﺮﺑَﻰ َﻟ َﻤ َﺴ ِ ﻟﺴ َﻌ ِﺔ ْ َ6ﻳُ ْﺆﺗُﻮ ٌ6ﻟِﻲ ﻟْﻘ ْ َﻀ ِﻞ ِﻣ ْﻨ ُﻜ ْﻢ َ ﱠ ﴿ َ َﻻ ﻳَْﺄﺗَ ِﻞ ُ6ﻟُﻮ ﻟﻔ ْ
ِﺮ ﷲُ ﻟَ ُﻜ ْﻢ ﻮ ْ َ6ﻳَ ْﻐﻔ َ َﺤﻮ َ َ6ﻻ ﺗُ ِﺤﺒﱡ َ ِﻴﻞ ﷲِ َﻟْﻴَ ْﻌﻔُﻮ َﻟْﻴَ ْﺼﻔ ُ ﻳﻦ ﻓِﻲ َﺳﺒ ِ ﺎﺟ ِﺮ َ َﻟ ُﻤ َﻬ ِ
ﻴﻢ ﴾ ) ﻟﻨﻮ( ٢٢ : 2 َﷲُ َﻏﻔُﻮ ٌِ 2َ 2ﺣ ٌ
ِﻢ َ َﻻ ﺎﺟ َﺮ ِZﻟَْﻴﻬ ْﻮ َﻣ ْﻦ َﻫ َ ِﻢ ﻳُ ِﺤﺒﱡ َ ﺎ ﻣِﻦ َﻗ ْﺒ ِﻠﻬ ْ ِﻳﻦ ﺗَﺒَ ﱠﻮ©ُ ﻟ ﱠﺪ َِ ْ َ 2
ﻹﻳ َﻤ َ ﴿ َﻟﱠﺬ َ
ﺎ ﺑِﻬ ْ
ِﻢ ِﻢ َﻟَ ْﻮ َﻛ َ ُﺴﻬ ْ َﻋ َﻠﻰ َ6ﻧﻔ ِ ﺎﺟ ًﺔ ﱢﻣ ﱠﻤﺎ ُ6ﺗُﻮ َﻳُ ْﺆﺛ ُِﺮ َ ِﻢ َﺣ َ ﻓِﻲ ُﺻ ُﺪ ِ2ﻫ ْ ﻳَ ِﺠ ُﺪ َ
ﻮ ﴾ ) ﻟﺤﺸﺮ ( ٩ : ِﺤ َ ِﻚ ُﻫ ُﻢ ﻟْ ُﻤ ْﻔﻠ ُ ْﺴ ِﻪ َﻓﺄُ ْﻟَﺌ َ
ﻮ] ُﺷ ﱠﺢ ﻧَﻔ ِ ﺎﺻ ٌﺔ َ َﻣﻦ ﻳُ َ َﺧ َﺼ َ
ﻳﻢ﴾ ِﺮ ٌَ ]ٌ uْ 2ِ َ Qﻛ ِﺮ ٌ ﻮ َﺣﻘָדﺎ ﻟَ ُﻬ ْﻢ َﻣ ْﻐﻔ َ ِﻚ ُﻫ ْﻢ ﻟْ ُﻤ ْﺆ ِﻣﻨُ َِﻳﻦ \ َ ْ َﻧَ َﺼ ُﺮ ُ6ﻟَﺌ َ ﴿ َﻟﱠﺬ َ
) ﻷﻧﻔﺎ[ ( ٧٤ :
ُﺮﺑَﻰﻴﻦ َﻟْ َﺠﺎ ِ aِE 2ﻟْﻘ ْ ُﺮﺑَﻰ َﻟْﻴَﺘَﺎ َﻣﻰ َﻟْ َﻤ َﺴ ِ
ﺎﻛ ِ ِﺣ َﺴﺎﻧﺎً َﺑِﺬِ aﻟْﻘ ْ ﴿ َﺑِﺎﻟْ َﻮﻟِ َﺪﻳْ ِﻦ ْ Z
ِ ﷲﱠ ِﻴﻞ َ َﻣﺎ َﻣ َﻠ َﻜ ْﺖ َ6ﻳْ َﻤﺎﻧُ ُﻜ ْﻢ Zﱠ ﻟﺴﺒ ِ ﻨﺐ َﺑْ ِﻦ ﱠ ِﺎﻟﺠ ِ
ﺎﺣ ِﺐ ﺑ َ ﻟﺼ َِﻟْ َﺠﺎ ِ 2ﻟْ ُﺠﻨُ ِﺐ َ ﱠ
ﺎ ُﻣ ْﺨﺘَﺎ ًﻻ َﻓ ُﺨﻮ ) ﴾ ً2ﻟﻨﺴﺎ ( ٣٦ : َﻻ ﻳُ ِﺤ ﱡﺐ َﻣﻦ َﻛ َ
ِﻴﻦ َﻋ َﻠ ْﻴ َﻬﺎ َﻟْ ُﻤ َﺆﻟﱠ َﻔ ِﺔ ُﻗ ُﻠﻮﺑُ ُﻬ ْﻢ َﻓِﻲ
ﻴﻦ َﻟْ َﻌﺎ ِﻣﻠ َ ﺎﻛ َِﺮ َﻟْ َﻤ َﺴ ِﺎ Iﻟِ ْﻠ ُﻔﻘ َﻟﺼ َﺪ َﻗ ُ
﴿ ِZﻧﱠ َﻤﺎ ﱠ
ﻳﻀ ًﺔ ﱢﻣ َﻦ ﷲﱢ َﷲﱡ َﻋﻠ ٌ
ِﻴﻢ ِﻴﻞ َﻓ ِﺮ َ ﻟﺴﺒ ِ ِﻴﻞ ﷲﱢ َﺑْ ِﻦ ﱠ ِﻴﻦ َﻓِﻲ َﺳﺒ ِ ﺎَ Hﻟْ َﻐﺎ ِ2ﻣ َ ﻟﺮ َﻗ ِ
ﱢ
ﻴﻢ ﴾ ) ﻟﺘﻮﺑﺔ ( ٦٠ : َﺣ ِﻜ ٌ
ﻫﺬ /ﻷﺧﻼﻗﻴﺎ
ﻟﺮﻓﻴﻌﺔ ﻟﺘﻲ ﻳﺠﺐ $Cﻳﺘﺤﻠﻰ ﺑﻬﺎ ﻟﻤﺆﻣﻨﻮ ،$ﺗﻨﺒﻊ ﻣﻦ ﺣﺒﻬﻢ
ﻟﻌﻤﻴﻖ ﷲ ﺗﻌﺎﻟﻰ .ﻷﻧﻬﻢ ﺷﺪﻳﺪ ﻟﻮ@ eﻹﺧﻼ ªﷲ ﻓﺈﻧﻬﻢ ﻳﻠﺘﺰﻣﻮ $ﺑﻤﺎ Cﻣﺮﻫﻢ ﺑﻪ
ﻓﻲ ﻛﺘﺎﺑﻪ .ﻓﺎﻟﻤﺆﻣﻨﻮ $ﻳﻌﻄﻒ ﻛﻞ ﻣﻨﻬﻢ ﻋﻠﻰ ﻵﺧﺮ ﻳﻘﺪﻣﻮ $ﻟﺒﻌﻀﻌﻢ ﻟﺒﻌﺾ ﻟﻤﺴﺎﻋﺪ!
" $ﻧﺘﻈﺎ@ ﻣﻘﺎﺑﻞ Cﺣﺘﻰ ﻛﻠﻤﺔ ﺷﻜﺮ .ﺑﻞ $%ﻫﺪﻓﻬﻢ ﻟﺤﻘﻴﻘﻲ ﻫﻮ ﻛﺴﺐ @ﺿﺎ ﷲ
ﺑﻔﻌﻞ ﻟﺨﻴﺮ
ﻟﺘﻲ Cﻣﺮﻫﻢ ﺑﻬﺎ ﻟﺘﻲ ﺳﻴﺤﺎﺳﺒﻮ $ﻋﻠﻴﻬﺎ ﻳﻮ[ ﻟﻘﻴﺎﻣﺔ .ﻳﻮﺿﺢ ﷲ ﻟﻨﺎ ﻓﻲ
ﻟﻘﺮC $ﻧﻪ ﻣﻦ ﻻ ﻳﻔﻌﻞ ﺗﻠﻚ ﻟﺨﻴﺮ
ﻣﺂﻟﻪ ﺟﻬﻨﻢ ﺑﺌﺲ ﻟﻤﺼﻴﺮ:
ﻴﻦ * َﻟَ ْﻢ ﻧَ ُﻚ ﻧُ ْﻄﻌ ُ
ِﻢ ِﻦ ﻟْ ُﻤ َﺼ ﱢﻠ َ َﺮ * َﻗﺎﻟُﻮ ﻟَ ْﻢ ﻧَ ُﻚ ﻣ َ ﴿ َﻣﺎ َﺳ َﻠ َﻜ ُﻜ ْﻢ ﻓِﻲ َﺳﻘ َ
ﻴﻦ ﴾ ) ﻟﻤﺪﺛﺮ ( ٤٤-٤٢ : ِﺴ ِﻜ َ ﻟْﻤ ْ
36
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
ﻟﺬﻳﻦ ﻋﺮﻓﻮ ﻋﻠﻰ ﻣﺪ] ﻗﺮ $ﺑﻄﺒﻴﻌﺘﻬﻢ ﻟﻤﺘﺴﺎﻣﺤﺔ ﻣﺤﺒﺘﻬﻢ ﻟﻸﺧﺮﻳﻦ ،ﻫﻢ " ﺋﻤﺎ
ﻷﻛﺜﺮ @ﺣﻤﺔ ﻋﺪﻻ ﺑﻴﻦ ﻟﻨﺎ .4ﻛﺎ $ﺑﺈﻣﻜﺎ $ﻛﻞ ﻟﺠﻤﺎﻋﺎ
ﻟﻌﺮﻗﻴﺔ $Cﺗﻌﻴﺶ ﺑﺤﺮﻳﺔ
ﻓﻘﺎ ﻟﺘﻌﺎﻟﻴﻤﻬﺎ ﻟﺨﺎﺻﺔ ﺑﻬﺎ@ ،ﻏﻢ ﻟﺘﻌﺪ" ﻟﻜﺒﻴﺮ ﻓﻲ ﻟﺘﺮﻛﻴﺐ ﻻﺟﺘﻤﺎﻋﻲ.
ﻋﻨﺪﻣﺎ ﻳﻤﺎ@ 4ﻟﻨﺎ 4ﻟﺘﺴﺎﻣﺢ ﻟﺤﻘﻴﻘﻲ ﻛﻤﺎ Bﻛﺮ ﻓﻲ ﻟﻘﺮ $ﻓﺈﻧﻪ ﻳﻨﺸﺮ ﺟﻮ ﻣﻦ
ﻷﻣﻦ ﻷﻣﺎ $ﻓﻲ ﻟﻌﺎﻟﻢ ﻛﻠﻪ .ﻳﺬﻛﺮ ﻟﻘﺮ $ﻫﺬ /ﻟﺤﻘﻴﻘﺔ:
ِﻲ ْ َ6ﺣ َﺴ ُﻦ َﻓﺈِ َEﻟﱠﺬِ aﺑَْﻴﻨَ َﻚ ﻟﺴﻴﱢﺌَ ُﺔ ِ َْ Aﻓ ْﻊ ﺑِﺎﻟﱠﺘِﻲ ﻫ َ
﴿ َ َﻻ ﺗَ ْﺴﺘَﻮِ aﻟْ َﺤ َﺴﻨَ ُﺔ َ َﻻ ﱠ
ِﻴﻢ ﴾ ) ﻓﺼﻠﺖ ( ٣٤ : ِﻲ َﺣﻤ ٌ َﺑَْﻴﻨَ ُﻪ َﻋ َﺪ َ ٌَ Qﻛﺄَﻧﱠ ُﻪ َﻟ ﱞ
ﺻﻒ ﷲ ﻟﻤﻐﻔﺮ! ﻓﻲ ﻟﻘﺮ $ﺑﺄﻧﻬﺎ Cﻋﻠﻰ ﻣﻨﺰﻟﺔ ،ﻳﺒﺸﺮ ﻟﺬﻳﻦ ﻳﺘﺼﻔﻮ $ﺑﻬﺬ/
ﻟﺼﻔﺔ ﺑﺎﻟﻘﻮ:
﴿ َ َﺟ َﺰ ُ َﺳﻴﱢﺌَ ٍﺔ َﺳﻴﱢﺌَ ٌﺔ ِﻣ ْﺜﻠ َﻬﺎ َﻓ َﻤ ْﻦ َﻋﻔَﺎ َْ َ6ﺻ َﻠ َﺢ َﻓﺄَ ْﺟ ُﺮ ُ
َﻋ َﻠﻰ ﷲ ِZﻧﱠ ُﻪ َﻻ ﻳُ ِﺤ ﱡﺐ
ِﻴﻦ ﴾ ) ﻟﺸﻮ( ٤٠ : S2 ﻟﻈﺎﻟِﻤ َ ﱠ
ﺻﻒ ﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﻳﺔ Cﺧﺮ] :
ِﻴﻦ َﻋ ِﻦ ﻟﻨﱠ ِ
ﺎ. ِﻴﻦ ﻟْ َﻐ ْﻴ َﻆ َﻟْ َﻌﺎﻓ َ ﻟﻀ ﱠﺮ ِ َ َ
ﻟﻜﺎ ِﻇﻤ َ ﻟﺴ ﱠﺮ ِ َ ﱠ
ُﻮ ﻓِﻲ ﱠ ِﻳﻦ ﻳُْﻨ ِﻔﻘ َ﴿ ﻟﱠﺬ َ
ِﻴﻦ ﴾ ) \[ ﻋﻤﺮ ( ١٣٤ : َﷲ ﻳُ ِﺤ ﱡﺐ ﻟْ ُﻤ ْﺤ ِﺴﻨ َ
ﻳﻮﺿﺢ ﷲ ﻟﻨﺎ ﻓﻲ ﻟﻘﺮ $C $ﻹﻧﺴﺎ $ﻟﻘﺎ"@ ﺣﺪ /ﻫﻮ ﻟﺬ Eﻳﺴﺘﻄﻴﻊ $Cﻳﺘﺴﺎﻣﺢ
ﻣﻊ ﻣﻦ Cﺧﻄﺄ ﻓﻲ ﺣﻘﻪ:
ِ ﷲَ ﺻﻔ ْ
َﺢ Zﱠ ﻼ َﻓﺎ ْﻋ ُﻒ َﻋ ْﻨ ُﻬ ْﻢ َ ْ [ ﺗَ ﱠﻄ ِﻠ ُﻊ َﻋ َﻠﻰ َﺧﺎﺋِﻨَ ٍﺔ ِﻣ ْﻨ ُﻬ ْﻢ ِZﻻﱠ َﻗﻠِﻴ ً﴿ َ َﻻ ﺗَ َﺰ ُ
ِﻴﻦ ﴾ ) ﻟﻤﺎﺋﺪ( ١٣ : Q ﻳُ ِﺤ ﱡﺐ ﻟْ ُﻤ ْﺤ ِﺴﻨ َ
ﻛﻞ ﻫﺬ ﻳﺒﻴﻦ ﻟﻨﺎ $Cﺗﻌﺎﻟﻴﻢ ﻹﺳﻼ[ ﻟﻠﺒﺸﺮﻳﺔ ﺗﻤﻸ ﻟﻌﺎﻟﻢ ﺑﻔﻀﺎﺋﻞ ﻣﺜﻞ ﻟﺴﻼ[
ﻟﺮﺣﻤﺔ ﻟﻌﺪ ﻟﺔC ،ﻣﺎ ﻟﺒﺮﺑﺮﻳﺔ ﻟﺘﻲ ﺗﻌﺮ ﺑﺎﻹ@ﻫﺎ< ﻟﺘﻲ ﺗﺸﻐﻞ ﻟﻌﺎﻟﻢ ﻛﻠﻪ ﻫﺬ/
ﻷﻳﺎ[ ،ﻓﻬﻲ ﻣﻦ Cﻓﻌﺎ ﻟﺠﺎﻫﻠﻴﻦ ﻟﻤﺘﻌﺼﺒﻴﻦ ﺗﺘﻨﺎﻓﻰ ﺗﻤﺎﻣﺎ ﻣﻊ ﺗﻌﺎﻟﻴﻢ ﻹﺳﻼ[
ﻟﻤﺬﻛﻮ@! ﻓﻲ ﻟﻘﺮ ،$ﻣﺜﻞ ﻫﺆﻻ ﻟﻨﺎ 4ﻟﻴﺲ ﻟﻬﻢ ﺻﻠﺔ ﺑﺎﻟﺪﻳﻦ ﺑﺄ Eﺷﻜﻞ ﻣﻦ
ﻷﺷﻜﺎ.
ﻟﺤﻞ ﻫﻮ $Cﻧﻮﺿﺢ ﻟﺘﻌﺎﻟﻴﻢ ﻟﺤﻘﻴﻘﻴﺔ ﻟﻺﺳﻼ[ ﻟﻜﻲ ﻧﻔﻀﺢ ﻟﻮﺟﻪ ﻟﺤﻘﻴﻘﻲ
ﻟﻬﺆﻻ ﻟﺬﻳﻦ ﻳﻤﺎ@ﺳﻮ $ﻟﻌﻨﻒ ﺗﺤﺖ ﺳﺘﺎ@ ﻟﺪﻳﻦ .ﺑﻤﻌﻨﻲ ﺧﺮ $ّ %ﺗﻌﺎﻟﻴﻢ ﻟﻘﺮ ،$ﻟﺘﻲ
ﻻ ﺗﺆﻳﺪ ﻹ@ﻫﺎ< ،ﻫﻲ ﻟﺤﻞ ﻟﺤﻘﻴﻘﻲ ﻟﻠﺘﺨﻠﺺ ﻣﻦ ﻫﺬ ﻟﻜﺎﺑﻮ.4
39
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ﻧﺴﺠﺎ[ ﻋﺪ ﻟﺔ Cﻛﺜﺮ ﻣﻤﺎ ﻧﺮ /ﻓﻲ Cﻛﺜﺮ ﻷﻣﻢ ﺗﻘﺪﻣﺎ ﻓﻲ ﻗﺘﻨﺎ ﻟﺤﺎﺿﺮ.
"ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ Iﻟﺘﻲ ﺗﻄﺒﻖ ﻓﻴﻬﺎ ﻣﺒﺎ Aﻹﺳﻼ_ ،ﺗﺠﺘﻤﻊ ﻟﺠﻮﻣﻊ ﻟﻜﻨﺎﺋﺲ ﻣﻌﺎ ﺑﺴﻼ_.
ﻫﺬ ﻟﻤﻨﻈﺮ ﻟﺜﻼﺛﺔ 6ﻣﺎﻛﻦ ﻣﻘﺪﺳﺔ ﻳﺒﻴﻦ ﻣﺪ Sﻟﺘﺴﺎﻣﺢ ﻟﺬ aﻏﺮﺳﻪ ﻹﺳﻼ_ ﻓﻲ ﻟﻨﻔﻮ،.
ﻳﺒﻴﻦ 6ﻳﻀﺎ ﻟﻌﺪ[ ﻟﺬ aﻳﻤﻴﺰ Aﻳﻦ ﻹﺳﻼ_ "
38
WAR IN
THE QUR’AN
\ ﻓﻲ ﻟﻘﺮHﺣﻜﺎ_ ﻟﺤﺮ6
A
41
ﻴﻢ ﴾
َ ٌِ
ﺣ ٌ
ُ ﺮ َ
ﻟ ﺎ
ِ ﻨ
ﱠ ِﺎﻟ
ﺑ َ
ِ ﷲ
﴿ ﱠ
َ
) ﻟﺒﻘﺮ ( ١٤٣ :
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
ِﻢ ﺑِ َﻐ ْﻴ ِﺮ َﺣ ﱟﻖ ِZﻻﱠ ْ َ6ﻳَﻘُﻮﻟُﻮ َ2ﺑﱡﻨَﺎ ﷲ ﴾ )ﻟﺤﺞ -٣٩ : ْ ُ6ﺧ ِﺮ ُﺟﻮ ﻣ ْ
ِﻦ ِAﻳَﺎ ِ2ﻫ ْ
(٤٠
ﺑﺎﺧﺘﺼﺎ@ $BُC ،ﻟﻠﻤﺴﻠﻤﻴﻦ ﺑﺸﻦ ﻟﺤﺮ< ﻷﻧﻬﻢ ﺗﻌﺮﺿﻮ ﻟﻼﺿﻄﻬﺎ" ﻟﻈﻠﻢ .ﻓﻲ
ﻳﺎ
Cﺧﺮ] ﻳﺤﺬ@ ﷲ ﻟﻤﺴﻠﻤﻴﻦ ﻣﻦ ﻟﻠﺠﻮ %ﻟﻰ ﻟﻌﺪ :$
ِ ﷲَ َﻻ ﻳُ ِﺤ ﱡﺐِﻳﻦ ﻳُﻘَﺎﺗُِﻠﻮﻧَ ُﻜ ْﻢ َ َﻻ ﺗَ ْﻌﺘَ ُﺪ Zﱠ
ِﻴﻞ ﷲ ﻟﱠﺬ َ
﴿ َ َﻗﺎﺗُِﻠﻮ ﻓِﻲ َﺳﺒ ِ
ِﻳﻦ ﴾ ) ﻟﺒﻘﺮ( ١٩٠ : Q ﻟﻤ ْﻌﺘَﺪ َ
ُ
ﺑﻌﺪ ﻧﺰ ﻫﺬ /ﻵﻳﺎ
،ﻗﻌﺖ ﻋﺪ! ﺣﺮ< ﺑﻴﻦ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻤﺸﺮﻛﻴﻦ .ﻋﻠﻰ
Cﻳﺔ ﺣﺎ ،ﻟﻢ ﻳﻜﻦ ﻟﻤﺴﻠﻤﻮ $ﻓﻲ ECﻣﻦ ﻫﺬ /ﻟﺤﺮ< ﻫﻢ ﻟﺒﺎ"ﺋﻮ .$ﻗﺪ Cﺳﺲ
ﻟﺮﺳﻮ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﺑﻴﺌﺔ ﺟﺘﻤﺎﻋﻴﺔ ﻣﻨﺔ ﻟﻜﻞ ﻣﻦ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻤﺸﺮﻛﻴﻦ ﻋﻠﻰ
ﺣﺪ ﺳﻮ ﻋﻦ ﻃﺮﻳﻖ ﺻﻠﺢ ﻟﺤﺪﻳﺒﻴﺔ ،ﻗﺪ ﻟﺘﺰ[ ﻓﻴﻪ ﺑﺠﻤﻴﻊ ﻟﺸﺮ ،mﻏﻴﺮ $Cﻟﻤﺸﺮﻛﻴﻦ
ﻫﻢ ﻟﺬﻳﻦ ﻧﺘﻬﻜﻮ ﻫﺬ ﻻﺗﻔﺎ ¤ﺑﺪ Cﺑﺎﻻﻋﺘﺪ .
ﺗﻐﻴﺮ
ﻷﻣﻮ@ ﻛﻮ $ﻟﻤﺴﻠﻤﻮ $ﺟﻴﺸﺎ ﻋﻈﻴﻤﺎ "ﺧﻠﻮ ﺑﻪ ﻣﻜﺔ " @% $ﻗﺔ ﻟﻠﺪﻣﺎ.
ﻟﻮ " @Cﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼ[ $Cﻳﻨﺘﻘﻢ ﻣﻦ ﻟﻤﺸﺮﻛﻴﻦ ﻻﺳﺘﻄﺎ eﻟﻜﻨﻪ ﻋﻔﺎ ﻋﻨﻬﻢ ﻟﻢ
ﻳﺆC Bﺣﺪ ﻣﻨﻬﻢ ﻋﺎﻣﻠﻬﻢ ﺑﺮ& ﻟﺼﺒﺮ ﻟﺮﺣﻤﺔ.
ﻳﻘﻮ ﺟﻮ $ﺳﺒﻮﺳﻴﺘﻮ ﻟﻤﺴﺘﺸﺮ ¤ﻟﻐﺮﺑﻲ" ،ﻋﻨﺪﻣﺎ ﻓﺘﺢ ﻣﺤﻤﺪ ﻣﻜﺔ ﺗﺠﻨﺐ ﻟﺜﺎ@
٢
ﺳﺘﺨﺪ [ ﻟﺴﻴﻒ ﺿﺪ Cﻋﺪ ﺋﻪ ﺛﺮ ﻟﺮﺣﻤﺔ ﻟﻌﻔﻮ"
ﻧﺘﻴﺠﺔ ﻟﻤﻮﻗﻒ ﻟﻨﺒﻲ ﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼ[ ﺗﺠﺎ /ﻟﻤﺸﺮﻛﻴﻦ ،ﻋﺘﻨﻖ ﻟﻜﺜﻴﺮ ﻣﻨﻬﻢ
ﻹﺳﻼ[ ﺑﻜﺎﻣﻞ ﺣﺮﻳﺘﻬﻢ .ﻟﻢ ﻳﺤﺪ ¢ﻫﺬ ﺧﻼ ﻓﺘﺢ ﻣﻜﺔ ﻓﻘﻂ ،ﺑﻞ ﻓﻲ ﺟﻤﻴﻊ ﻟﻤﻌﺎ@F
ﻟﻔﺘﻮﺣﺎ
ﻟﺘﻲ ﺣﺪﺛﺖ ﻓﻲ ﻗﺖ ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﺣﺮ ªﻟﻤﺴﻠﻤﻮ $ﻛﻞ
ﻟﺤﺮ ªﻋﻠﻰ ﺣﻤﺎﻳﺔ ﺣﻘﻮ ¤ﻷﺑﺮﻳﺎ ﻟﻌﺰ.
" <Cﻟﺮﺳﻮ ﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼ[ ﻋﻠﻰ ﺣﺚ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻠﺘﺤﻠﻲ ﺑﺎﻟﺮﺣﻤﺔ
ﻟﺘﺴﺎﻣﺢ ،ﻗﺪ ﻛﺎ $ﻫﻮ ﻟﻤﺜﻞ ﻟﻘﺪ! ﻟﺘﻰ ﺗﺤﺘﺬ] .ﻗﺪ ﺧﻄﺐ ﻟﻨﺒﻲ ﻋﻠﻴﻪ ﻟﺼﻼ!
ﻟﺴﻼ[ ﻓﻲ ﻟﻤﺴﻠﻤﻴﻦ ﻟﺨﺎ@ﺟﻴﻦ ﻟﻠﺤﺮﺑﻘﺎﺋﻼ " :ﺧﺮﺟﻮ ﺑﺎﺳﻢ ﷲ ﻓﻘﺎﺗﻠﻮ ﻓﻲ ﺳﺒﻴﻞ
٣
ﷲ ﻣﻦ ﻛﻔﺮ ﺑﺎﷲ ﻻ ﺗﻐﺪ 2ﻻ ﺗﻘﺘﻠﻮ ﻟﻮﻟﺪ ﻻ 6ﺻﺤﺎ Hﻟﺼﻮﻣﻊ"
43
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ﻟﺤﻞ ﻟﻮﺣﻴﺪ .ﻳﻨﺒﻐﻲ ﻋﻠﻴﻬﻢ Cﻻ ﻳﻴﺪ Cﻟﺤﺮ< %ﻻ "ﻓﺎﻋﺎ ﻋﻦ Cﻧﻔﺴﻬﻢ ﻋﻨﺪﻣﺎ
ﻳﺼﺒﺢ ﻟﻘﺘﺎ ﻫﻮ ﻟﺒﺪﻳﻞ ﻟﻮﺣﻴﺪ:
ﻴﻢ ﴾ ) ﻟﺒﻘﺮ( ١٩٢ : Q ِ ﷲَ َﻏﻔُﻮ ٌِ 2َ 2ﺣ ٌ ِ ﻧْﺘَ َﻬ ْﻮ َﻓﺈ ﱠ
﴿ َﻓﺈ ْ
ﻋﻨﺪ ﻟﻨﻈﺮ ﺑﺘﺄﻣﻞ "ﻗﻴﻖ ﻓﻲ ﺣﻴﺎ! @ﺳﻮ ﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﻧﻼﺣﻆ $Cﻟﺤﺮ<
ﻛﺎﻧﺖ ﻟﻬﺪ ﻟﺪﻓﺎ eﻋﻦ ﻟﻨﻔﺲ ﻓﻘﻂ ﻓﻲ ﻟﺤﺎﻻ
ﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﺗﺠﻨﺒﻬﺎ.
ﺳﺘﻤﺮ ﻧﺰ ﻟﻘﺮ $ﻋﻠﻲ ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﻟﻤﺪ! ٢٣ﻋﺎﻣﺎ،
ﺧﻼ ﻟﺜﻼﺛﺔ ﻋﺸﺮ ﻋﺎﻣﺎ ﻷﻟﻰ ،ﻋﺎ ﻟﻤﺴﻠﻤﻮ $ﻓﻲ ﻣﻜﺔ Cﻗﻠﻴﺔ ﺗﺤﺖ ﻃﺄ! ﻇﻠﻢ
ﻟﻤﺸﺮﻛﻴﻦ .ﻗﺪ ﺗﻌﺮ dﻟﻤﺴﻠﻤﻮ $ﻓﻲ Bﻟﻚ ﻟﻮﻗﺖ ﻟﻠﺘﻌﺬﻳﺐ ﻟﻈﻠﻢ ﺣﺘﻰ ﻟﻘﺘﻞ،
ﺳﻠﺒﺖ Cﻣﻼﻛﻬﻢ ﻃﺮ" ﻣﻦ "ﻳﺎ@ﻫﻢ .ﻋﻠﻰ ﻟﺮﻏﻢ ﻣﻦ ﻫﺬ ﺗﺤﻤﻞ ﻟﻤﺴﻠﻤﻮ$
ﺳﺘﻤﺮ ﻓﻲ ﻟﺪﻋﻮ! %ﻟﻰ ﷲ " $ﻟﻠﺠﻮ %ﻟﻰ ﻟﻌﻨﻒ.
ﻋﻨﺪﻣﺎ ﺗﺼﺎﻋﺪ ﻻﺿﻄﻬﺎ" ﺑﺸﻜﻞ ﻻ ﻳﻄﺎ ،¤ﻫﺎﺟﺮ ﻟﻤﺴﻠﻤﻮ% $ﻟﻰ "ﻳﺜﺮ<" ﻟﺘﻲ
ﺳﻤﻴﺖ ﺑﻌﺪ Bﻟﻚ ﻟﻤﺪﻳﻨﺔ ،ﺣﻴﺚ ﺗﻤﻜﻨﻮ ﻣﻦ ﺗﺄﺳﻴﺲ ﻣﺠﺘﻤﻌﻬﻢ ﻟﺨﺎ ªﻓﻲ ﺑﻴﺌﺔ ﻣﻦ ﻟﻮ"
ﻟﺤﺮﻳﺔ .ﻋﻨﺪﻫﺎ ﻟﻢ ﻳﻠﺠﺌﻮ %ﻟﻰ ﻟﺤﺮ< ﺿﺪ ﻣﺸﺮﻛﻲ ﻣﻜﺔ %ﻻ ﻋﻨﺪﻣﺎ Cﻣﺮﻫﻢ ﻟﺮﺳﻮ
ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﺑﺎﻻﺳﺘﻌﺪ " ﻟﻬﺎ:
ِﻳﺮ * ﻟﱠﺬ َ
ِﻳﻦ Zﷲَ َﻋ َﻠﻰ ﻧَ ْﺼ ِﺮﻫ ْ
ِﻢ ﻟَ َﻘﺪ ٌ ﻮ ﺑِﺄَﻧﱠ ُﻬ ْﻢ ُﻇ ِﻠ ُﻤﻮ َ ﱠ
ِﻳﻦ ﻳُﻘَﺎﺗَُﻠ َ
ِ ﻟِﱢﻠﺬ َ ﴿ َ Eُ6
"ﻣﺸﻬﺪ ﺣﺪﻳﺚ
ﻟﻠﻤﺪﻳﻨﺔ ﻟﻤﻨﻮ Q2ﻟﺘﻲ
ﻫﺎﺟﺮ Zﻟﻴﻬﺎ ﻟﻨﺒﻲ
ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ
ﺻﺤﺒﻪ 6ﺳﺴﻮ
ﻓﻴﻬﺎ Aﻟﺘﻬﻢ"
42
ISLAM DENOUNCES TERRORISM 44
45
ISLAMIC MORALITY: THE SOURCE OF PEACE AND SECURITY 45
44
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
"ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﻪ ﺑﺤﺪﻳﺪ! ﻓﺤﺪﻳﺪﺗﻪ ﻓﻲ ﻳﺪ /ﻳﺘﻮﺟﺄ ﺑﻬﺎ ﻓﻲ ﺑﻄﻨﻪ ﻓﻲ ﻧﺎ@ ﺟﻬﻨﻢ ﺧﺎﻟﺪ
ﻣﺨﻠﺪ ﻓﻴﻬﺎ Cﺑﺪ ﻣﻦ ﺷﺮ< ﺳﻤﺎ ﻓﻘﺘﻞ ﻧﻔﺴﻪ ﻓﻬﻮ ﻳﺘﺤﺴﺎ /ﻓﻲ ﻧﺎ@ ﺟﻬﻨﻢ ﺧﺎﻟﺪ
ﻣﺨﻠﺪ ﻓﻴﻬﺎ Cﺑﺪ ﻣﻦ ﺗﺮ"] ﻣﻦ ﺟﺒﻞ ﻓﻘﺘﻞ ﻧﻔﺴﻪ ﻓﻬﻮ ﻳﺘﺮ"] ﻓﻲ ﻧﺎ@ ﺟﻬﻨﻢ ﺧﺎﻟﺪ
٥
ﻣﺨﻠﺪ ﻓﻴﻬﺎ Cﺑﺪ "
ﻳﺒﻴﻦ ﻟﻨﺎ ﻛﻞ ﻫﺬ $Cﻻﻧﺘﺤﺎ@ C ،ﺗﻨﻔﻴﺬ ﻫﺠﻤﺎ
ﻧﺘﺤﺎ@ﻳﺔ ﺗﺘﺴﺒﺐ ﻓﻲ ﻣﻮ
ﻻ
ﻷﺑﺮﻳﺎ ﻧﺘﻬﺎ Fﻟﻜﻞ ﻣﺒﺎ"? ﻹﺳﻼ[ ﺗﻌﺎﻟﻴﻤﻪ.
ﻳﻘﻮ ﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻟﻘﺮ $ﻟﻜﺮﻳﻢ $%ﻗﺘﻞ ﻹﻧﺴﺎ $ﻧﻔﺴﻪ ﻣﻦ Cﻛﺒﺮ ﻟﻜﺒﺎﺋﺮ ،ﻟﺬﻟﻚ
ﻓﺈﻧﻪ ﻣﻦ ﻟﻤﺤﺎ ﻋﻠﻰ ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻳﻠﺘﺰ[ ﺑﺘﻌﺎﻟﻴﻢ ﻟﻘﺮ $ﻗﺘﺮ ﻣﺜﻞ ﻫﺬ /ﻟﺨﻄﻴﺌﺔC .ﻣﺎ
ﻟﺬﻳﻦ ﻳﻘﺪﻣﻮ $ﻋﻠﻰ ﻻﻧﺘﺤﺎ@ ﻣﺜﻞ ﻫﺆﻻ ﻻ ﻳﺪ@ﻛﻮ $ﻟﻤﻔﺎﻫﻴﻢ ﻟﺤﻘﻴﻘﻴﺔ ﻟﻠﺪﻳﻦ ،ﻟﻴﺲ
ﻟﺪﻳﻬﻢ ﻓﻜﺮ! ﻋﻦ ﻣﺒﺎ"? ﺗﻌﺎﻟﻴﻢ ﻟﻘﺮ ،$ﻷﻛﺜﺮ ﻣﻦ Bﻟﻚ Cﻧﻬﻢ ﻳﻔﺸﻠﻮ $ﻓﻲ ﺗﺤﻜﻴﻢ
ﻋﻘﻮﻟﻬﻢ ﺿﻤﺎﺋﺮﻫﻢ ﺑﺴﺒﺐ ﻗﻮﻋﻬﻢ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻟﻤﻌﺘﻘﺪ
ﻟﻤﻠﺤﺪ! Cﻧﺪﻓﺎﻋﻬﻢ @
ﻣﺸﺎﻋﺮ ﻟﻜﺮ ﻫﻴﺔ ﻻﻧﺘﻘﺎ[.
47
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ﻣﻔﻬﻮ_ ﻟﺠﻬﺎA
ﻓﻲ ﺳﻴﺎ ¤ﻫﺬ /ﻟﻤﻨﺎﻗﺸﺔ ﻫﻨﺎ Fﻣﻔﻬﻮ[ ﻻﺑﺪ $Cﻳﻮﺿﺢ ﻫﻮ " ﻟﺠﻬﺎ"".
ﺗﺄﺗﻰ ﻛﻠﻤﺔ "ﺟﻬﺎ"" ﻣﻦ "ﺟﻬﺪ" $B% ،ﻟﺠﻬﺎ" ﻓﻲ ﻹﺳﻼ[ ﻳﻌﻨﻲ $Cﺗﻘﻮ[ ﺑﺠﻬﺪ C
ﺗﻜﺎﻓﺢ ﻟﻌﻤﻞ ﺷﺊ ﻣﻌﻴﻦ .ﻗﺪ Cﺿﺢ ﻟﻨﺎ ﻟﺮﺳﻮ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ C" $Cﻋﻈﻢ ﻟﺠﻬﺎ"
ﺟﻬﺎ" ﻟﻨﻔﺲ" ﻳﻌﻨﻲ ﻫﻨﺎ ﻣﺤﺎ@ﺑﺔ ﻹﻧﺴﺎ $ﻟﻨﺰ ﺗﻪ @ﻏﺒﺎﺗﻪ ﻷﻧﺎﻧﻴﺔ.
ﻳﻮﺿﺢ ﻟﻘﺮC $ﻧﻪ ﻳﻤﻜﻦ $Cﻳﻜﻮ $ﻟﺠﻬﺎ" ﻋﻠﻰ ﻟﻤﺴﺘﻮ] ﻟﻌﻘﻠﻲ ﺿﺪ Cﻟﺌﻚ
ﻟﺬﻳﻦ ﻳﻀﻄﻬﺪ $ﻟﻨﺎ 4ﻳﻈﻠﻤﻮﻧﻬﻢ ﻳﻨﺘﻬﻜﻮ $ﺣﻘﻮ ¤ﻹﻧﺴﺎ $ﻟﺸﺮﻋﻴﺔ .ﻟﻐﺮ dﻣﻦ
ﻫﺬ ﻟﺠﻬﺎ" ﻫﻮ ﺗﺤﻘﻴﻖ ﻟﻌﺪ ﻟﺔ ﻟﺴﻼ[ ﻟﻤﺴﺎ !.
ﻓﻀﻼ ﻋﻦ ﻫﺬ /ﻟﻤﻌﺎﻧﻲ ﻷﻳﺪﻟﻮﺟﻴﺔ ﻟﺮﺣﻴﺔ ،ﻓﺈ $ﻟﻜﻔﺎ& ﻋﻠﻰ ﻣﺴﺘﻮE
ﻹﺣﺴﺎ 4ﻟﻔﻴﺰﻳﺎﺋﻲ ﻳﺴﻤﻲ Cﻳﻀﺎ "ﺟﻬﺎ" " .ﻋﻠﻰ Cﻳﺔ ﺣﺎ ،ﻛﻤﺎ Cﺿﺤﻨﺎ ﺳﺎﺑﻘﺎ،
ﻳﺠﺐ $Cﻳﻜﻮ $ﻫﺬ ﻟﺠﻬﺎ" ﻣﻦ Cﺟﻞ Cﻫﺪ "ﻓﺎﻋﻴﺔ ﻓﻘﻂ .ﻣﻦ ﻟﻈﻠﻢ %ﻃﻼ ¤ﻣﻔﻬﻮ[
ﻟﺠﻬﺎ" ﻋﻠﻰ ﻷﻋﻤﺎ ﻹ@ﻫﺎﺑﻴﺔ ﺿﺪ ﻷﺑﺮﻳﺎ ﻣﻤﺎ ﻳﺸﻮ /ﻟﻤﻌﻨﻰ ﻟﺤﻘﻴﻘﻲ ﻟﻬﺬ /ﻟﻜﻠﻤﺔ.
ﺗﺤﺮﻳﻢ ﻻﻧﺘﺤﺎ2
ﻗﻀﻴﺔ Cﺧﺮ] ﻇﻬﺮ
ﻋﻠﻰ ﻟﺴﻄﺢ %ﺛﺮ ﻻﻋﺘﺪ
ﻷﺧﻴﺮ! ﻋﻠﻰ ﻟﻮﻻﻳﺎ
ﻟﻤﺘﺤﺪ!
ﻷﻣﺮﻳﻜﻴﺔ ﻫﻲ " ﻟﻬﺠﻤﺎ
ﻻﻧﺘﺤﺎ@ﻳﺔ" .ﻓﺒﻌﺾ ﻟﻨﺎ 4ﻟﺬﻳﻦ ﺷﻮﻫﺖ Cﻓﻜﺎ@ﻫﻢ ﻋﻦ
ﻟﺪﻳﻦ ﻹﺳﻼﻣﻲ ﻗﺪ ﺗﺄﺛﺮ ﺗﺄﺛﺮ ﻛﺒﻴﺮ ﺑﺎﻟﺘﺼﺮﻳﺤﺎ
ﻟﺘﻲ ﺗﺪﻋﻲ $Cﻹﺳﻼ[ ﻳﺠﻴﺰ
ﻟﻬﺠﻤﺎ
ﻻﻧﺘﺤﺎ@ﻳﺔ ،ﻋﻠﻰ ﻟﺮﻏﻢ ﻣﻦ Cﻧﻪ "ﻳﻦ ﺳﻼ[ ﻳﺤﺮ[ ﻗﺘﻞ ﻹﻧﺴﺎ $ﻟﻨﻔﺴﻪ C
ﻟﻶﺧﺮﻳﻦ .ﻗﺪ ﺿﺢ ﻟﻨﺎ ﷲ ﻋﺰ ﺟﻞ ﻓﻲ ﻟﻘﺮ $ﻟﻜﺮﻳﻢ $Cﻻﻧﺘﺤﺎ@ ﺧﻄﻴﺌﺔ ﻛﺒﻴﺮ!
ﻣﻦ ﻟﻜﺒﺎﺋﺮ:
ُﺴ ُﻜ ْﻢ ﴾ ) ﻟﻨﺴﺎ ( ٢٩ :
﴿ َ َﻻ ﺗَ ْﻘﺘُُﻠﻮ َ6ﻧْﻔ َ
ﻳﺤﺮ[ ﻹﺳﻼ[ ﻗﺘﻞ ﻹﻧﺴﺎ $ﻧﻔﺴﻪ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻷﺳﺒﺎ< Cﻟﺪ ﻓﻊ.
ﻳﺤﺬ@ﻧﺎ ﻟﺮﺳﻮ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﻣﻦ @ﺗﻜﺎ< ﺗﻠﻚ ﻟﻤﻌﺼﻴﺔ ﻗﺎﺋﻼ :
46
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
ﻋﻠﻰ ﻟﺮﺳﻮ ﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼ[ .ﻟﻜﻦ ﻫﺬ ﻻ ﻳﺠﻌﻞ ﻣﻦ ﻟﻨﺒﻲ ﻋﺪ ﻷﻫﻞ
ﻟﻜﺘﺎ< .ﻓﻘﺪ Cﺟﺒﺮ ﻟﻤﺴﻠﻤﻮ $ﻋﻠﻰ ﻟﻘﺘﺎ "ﻓﺎﻋﺎ ﻋﻦ Cﻧﻔﺴﻬﻢ ﻟﻜﻨﻬﻢ ﻟﻢ ﻳﻘﻮ"
ﺣﺮﺑﺎ ﻣﻘﺪﺳﺔ ﺿﺪ "ﻳﻦ Cﻋﺪ ﺋﻬﻢ .ﻋﻨﺪﻣﺎ @Cﺳﻞ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ
"ﻳﺪ ﺑﻦ ﺣﺎ@ﺛﺔ " ﻋﻠﻰ @ 4Cﺟﻴﺶ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻤﺤﺎ@ﺑﺔ ﻟﻤﺴﻴﺤﻴﻴﻦC ،ﺻﺎﻫﻢ
$Cﻳﺤﺎ@ﺑﻮ ﺑﺸﺠﺎﻋﺔ ﻟﻜﻦ ﺑﺈﻧﺴﺎﻧﻴﺔ $C ،ﻳﺘﺠﻨﺒﻮ %ﻳﺬ ﻟﻘﺴﺎﺳﺔ ﻟﺮﻫﺒﺎ$
ﻟﻀﻌﻔﺎ ﻟﻌﺎﺟﺰﻳﻦ ﻣﻦ ﻟﻨﺎ 4ﻋﻦ ﻟﻘﺘﺎ $C ،ﻻ ﻳﻘﺘﻠﻮ ﻟﻤﺪﻧﻴﻴﻦ ﻻ ﻳﻘﻄﻌﻮ
٦
ﻟﺰ@ eﻻ ﻳﻬﺪﻣﻮ ﻟﺒﻴﻮ
"
ﺑﻌﺪ ﻓﺎ! ﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ،ﺣﺮ ªﻟﺨﻠﻴﻔﺔ Cﺑﻮ ﺑﻜﺮ ﻟﺼﺪﻳﻖ ﻟﺬ Eﺗﻮﻟﻲ
Cﻣﺮ ﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﺗﻄﺒﻴﻖ ﻟﻌﺪ ﻟﺔ ،ﺣﺘﻰ $Cﻟﻤﺴﻠﻤﻴﻦ ﻋﺎﺷﻮ ﻣﻊ ﺳﻜﺎ $ﻟﺒﻼ" ﻟﺘﻲ
ﻓﺘﺤﻮﻫﺎ ﻣﻊ ﻟﺴﻜﺎ $ﻟﻮ ﻓﺪﻳﻦ ﻓﻲ Cﻣﻦ ﺳﻼ[ .ﻓﻘﺪ ﻃﺎﻟﺐ Cﺑﻮ ﺑﻜﺮ ﻟﺼﺪﻳﻖ ﻣﻦ ﻻﻫﻢ
ﻋﻠﻰ ﻫﺬ /ﻟﺒﻼ" $Cﻳﺤﻜﻤﻮ ﺑﺎﻟﻌﺪ ﻟﺮﺣﻤﺔ .ﻛﺎﻧﺖ ﻛﻞ ﻫﺬ /ﻟﻤﻮ ﻗﻒ B%ﻋﺎﻧﺎ ﺗﺒﺎﻋﺎ
ﻟﺘﻌﺎﻟﻴﻢ ﻟﻘﺮ .$ﻗﺒﻞ ﻟﺤﻤﻠﺔ ﻷﻟﻰ ﻋﻠﻰ ﺑﻼ" ﻟﺸﺎ[ ﺟﻪ Cﺑﻮ ﺑﻜﺮ ﻋﺪ! ﺻﺎﻳﺎ ﻟﻴﺰﻳﺪ ﺑﻦ
Cﺑﻲ ﺳﻔﻴﺎ $ﻗﺎﺋﻼ:
"%ﻧﻲ ﻟﻤﻮﺻﻴﻚ ﺑﻌﺸﺮ ،ﻻ ﺗﻘﺘﻠﻦ ﻣﺮ !Cﻻ ﺻﺒﻴﺎ ﻻ ﻛﺒﻴﺮ ﻫﺮﻣﺎ ﻻ ﺗﻘﻄﻌﻦ ﺷﺠﺮ
ﻣﺜﻤﺮ ﻻ ﺗﺨﺮﺑﻦ ﻋﺎﻣﺮ ﻻ ﺗﻌﻘﺮ $ﺷﺎ! ﻻ ﺑﻌﻴﺮ %ﻻ ﻟﻤﺄﻛﻠﻪ ﻻ ﺗﺤﺮﻗﻦ ﻧﺨﻼ ﻻ
٧
ﺗﻐﺮﻗﻨﻪ ﻻ ﺗﻐﻠﻞ ﻻ ﺗﺠﺒﻦ "
ﻗﺪ ﻛﺎ $ﻋﻤﺮ ﺑﻦ ﻟﺨﻄﺎ< ،ﻟﺨﻠﻴﻔﺔ ﻟﺜﺎﻧﻲ ﻟﻠﻤﺴﻠﻤﻴﻦ ﺑﻌﺪ Cﺑﻲ ﺑﻜﺮ ،ﻣﺸﻬﻮ@
ﺑﻌﺪ ﻟﺘﻪ .ﻋﻘﺪ ﻟﻌﺪﻳﺪ ﻣﻦ ﻻﺗﻔﺎﻗﻴﺎ
ﻣﻊ ﻟﺴﻜﺎ $ﻷﺻﻠﻴﻴﻦ ﻟﻠﺒﻠﺪ $ﻟﺘﻲ ﻓﺘﺤﻬﺎ
ﻟﻤﺴﻠﻤﻮ .$ﻛﻞ ﺣﺪ! ﻣﻦ ﻫﺬ /ﻻﺗﻔﺎﻗﻴﺎ
ﺗﺒﺮﻫﻦ ﻋﻠﻰ ﻋﺪ ﻟﺘﻪ ﺗﺴﺎﻣﺤﻪ .ﻓﻌﻠﻰ
ﺳﺒﻴﻞ ﻟﻤﺜﺎ ،ﻓﻘﺪ ﺿﻤﻦ ﻟﺤﻤﺎﻳﺔ ﻟﻠﻤﺴﻴﺤﻴﻴﻦ ﻓﻲ ﻟﻘﺪ ،4ﻣﻨﻊ ﻫﺪ[ ﻟﻜﻨﺎﺋﺲ ﻣﻨﻊ
ﻟﻤﺴﻠﻤﻮ $ﻣﻦ ﻟﺼﻼ! " ﺧﻠﻬﺎ .
ﻗﺪ ﺿﻤﻦ ﻋﻤﺮ ﺑﻦ ﻟﺨﻄﺎ< ﻟﺤﻤﺎﻳﺔ ﻧﻔﺴﻬﺎ ﻟﻠﻤﺴﻴﺤﻴﻴﻦ ﻓﻲ ﺑﻴﺖ ﻟﺤﻢ ﺣﻴﺚ
Cﻋﻄﻲ ﻋﺪ ﻟﻠﺒﻄﺮﻳﺮ Fﺻﻔﺮﻧﻴﻮ 4ﻋﺎ[ ) (٦٦٠ – ٦٥٠ﺑﺄ $ﻟﻜﻨﺎﺋﺲ ﻟﻦ ﺗﻬﺪ[ C
ﺗﺤﻮ ﻟﺪ@ Cﺟﻮ ﻣﻊ .ﻟﺮﺳﺎﻟﺔ ﻟﺘﻲ ﻛﺘﺒﻬﺎ ﻟﺒﻄﺮﻳﺮ Fﻷﺳﻘﻒ ﺑﻼ" ﻟﻔﺮ 4ﺗﻮﺿﺢ
ﺗﺸﺮ& ﻣﺪ Eﺗﺴﺎﻣﺢ @ﺣﻤﺔ ﻟﻤﺴﻠﻤﻴﻦ ﺑﺄﻫﻞ ﻟﻜﺘﺎ< :
49
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
﴿
ُﺴ ُﻜ ْﻢ Zﱠ
ِ ﷲ َﻛ َ
ﺎ َ َﻻ ﺗَ ْﻘﺘُُﻠﻮ َ6ﻧْﻔ َ
ﻴﻤﺎ ﴾ ﺑُ
ِﻜ ْﻢ َِ 2ﺣ ً
) ﻟﻨﺴﺎ ( ٢٩ :
ﻟﺮﺣﻤﺔ ﻟﺘﺴﺎﻣﺢ
ﻹﻧﺴﺎﻧﻴﺔ ﻓﻲ ﺗﺎ2ﻳﺦ ﻹﺳﻼ_
ﻟﻜﻲ ﻧﻠﺨﺺ ﻟﺤﻘﺎﺋﻖ ﻟﺘﻲ ﻧﺎﻗﺸﻨﺎﻫﺎ ﺣﺘﻰ ﻵ ،$ﻳﻤﻜﻨﻨﺎ ﻟﻘﻮ ﺑﺄ $ﻻﺗﺠﺎ/
ﻟﺴﻴﺎﺳﻲ ﻟﻺﺳﻼ[ ،ﺑﻤﻌﻨﻲ ﺧﺮ )،ﻟﻘﻮ ﻋﺪ ﻟﻤﺒﺎ"? ﻹﺳﻼﻣﻴﺔ ﻟﻤﺘﻌﻠﻘﺔ ﺑﺎﻷﻣﻮ@
ﻟﺴﻴﺎﺳﻴﺔ( ﻫﻮ ﺗﺠﺎ /ﻣﺤﺐ ﻟﻠﺴﻠﻢ ﻣﻌﺘﺪ %ﻟﻰ Cﺑﻌﺪ ﻟﺤﺪ" .ﻗﺪ ﻋﺘﺮ ﻟﻌﺪﻳﺪ
ﻣﻦ ﻋﻠﻤﺎ ﻷ"ﻳﺎ $ﻟﻤﺆ@ﺧﻴﻦ ﻏﻴﺮ ﻟﻤﺴﻠﻤﻴﻦ ﺑﻬﺬ /ﻟﺤﻘﻴﻘﺔC .ﺣﺪ ﻫﺆﻻ ﻟﻤﺆ@ﺧﺔ
ﻟﺒﺮﻳﻄﺎﻧﻴﺔ ﻛﺎ@ﻳﻦ @ﻣﺴﺘﺮﻧﺞ ،ﻫﻲ @ ﻫﺒﺔ ﺳﺎﺑﻘﺔ ﺧﺒﻴﺮ! ﻓﻲ ﺗﺎ@ﻳﺦ ﻟﺸﺮ ¤ﻷﺳﻂ.
ﻓﻲ ﻛﺘﺎﺑﻬﺎ " ﻟﺤﺮ< ﻟﻤﻘﺪﺳﺔ" ﻟﺬ Eﻳﻨﺎﻗﺶ ﺗﺎ@ﻳﺦ ﻷ"ﻳﺎ $ﻟﺜﻼﺛﺔ ﻟﻤﻘﺪﺳﺔB ،ﻛﺮ
ﻫﺬ /ﻟﺤﻘﺎﺋﻖ:
"ﻳﺮﺟﻊ Cﺻﻞ ﻛﻠﻤﺔ "%ﺳﻼ[" ﻓﻲ ﻟﻠﻐﺔ ﻟﻌﺮﺑﻴﺔ %ﻟﻰ ﻛﻠﻤﺔ "ﺳﻼ[" ،ﻳﺮﻓﺾ ﻟﻘﺮ$
ﻟﺤﺮ< ﺑﺎﻋﺘﺒﺎ@ﻫﺎ ﺣﺎﻟﺔ ﺗﺘﻌﺎ@ dﻣﻊ !" @%ﷲ .ﻓﺎﻹﺳﻼ[ ﻻ ﻳﺠﻴﺰ ﺣﺮ< ﻻﺑﺎ"!
ﻟﺠﻤﺎﻋﻴﺔ ،ﻟﻜﻦ ﻳﻌﺘﺒﺮ ﻟﺤﺮ< ﻓﻲ ﺑﻌﺾ ﻷﺣﻴﺎ $ﺟﺒﺎ ﺣﺘﻤﻴﺎ ﻟﻠﻘﻀﺎ ﻋﻠﻰ ﻟﻈﻠﻢ
ﻟﻤﻌﺎﻧﺎ! .ﻣﻊ Bﻟﻚ ﻳﻮﺿﺢ ﻟﻘﺮ $ﻟﻜﺮﻳﻢ Cﻧﻪ ﻳﺠﺐ $Cﺗﻜﻮ $ﻫﺬ /ﻟﺤﺮ<
ﻣﺤﺪ"! $Cﺗﺪ @ ﺑﺄﺳﻠﻮ< %ﻧﺴﺎﻧﻲ ﺑﻘﺪ@ ﻹﻣﻜﺎ .$ﻗﺪ ﻛﺎ $ﻧﺒﻴﻨﺎ ﻋﻠﻴﻪ ﻟﺼﻼ!
ﻟﺴﻼ[ ﻳﻘﺎﺗﻞ ﻟﻴﺲ ﻓﻘﻂ ﻟﻤﺸﺮﻛﻴﻦ ﻓﻲ ﻣﻜﺔ ﻟﻜﻦ Cﻳﻀﺎ ﻟﻘﺒﺎﺋﻞ ﻟﻴﻬﻮ"ﻳﺔ ﻓﻲ
ﻣﻜﺔ ﻟﻘﺒﺎﺋﻞ ﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﺳﻮ@ﻳﺎ ﻟﺘﻲ ﺗﺤﺎﻟﻔﺖ ﻣﻊ ﻟﻴﻬﻮ" ﺧﻄﻄﺖ ﻟﻠﻬﺠﻮ[
48
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
51
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
" $%ﻟﻌﺮ< ﻟﺬﻳﻦ ﻫﺒﻬﻢ ﷲ ﺣﻜﻢ ﻟﻌﺎﻟﻢ ﻟﻴﻮ[ ،ﻻ ﻳﻀﻄﻬﺪ $ﻟﻤﺴﻴﺤﻴﺔ ،ﺑﻞ ﻳﺤﺘﺮﻣﻮ$
٨
ﻫﺬ ﻟﺪﻳﻦ ﻳﻮﻗﺮ $ﻟﻘﺴﺎﺳﺔ ﻟﻘﺪﻳﺴﻴﻦ ﻳﺤﻤﻮ $ﻟﻜﻨﺎﺋﺲ ﻷ"ﻳﺮ! ".
ﺗﻮﺿﺢ ﻛﻞ ﻫﺬ /ﻷﻣﺜﻠﺔ ﻟﻬﺎﻣﺔ ﺗﻔﻬﻢ ﻟﻤﺴﻠﻤﻮ $ﻟﻠﻤﻌﻨﻰ ﻟﺤﻘﻴﻘﻲ ﻟﻠﻌﺪ ﻟﺔ
ﻟﺘﺴﺎﻣﺢ .ﻣﻦ Cﻣﺮ ﷲ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ﻟﻘﺮ $ﻟﻜﺮﻳﻢ :
ﺎِZ Iﻟَﻰ ْ َ6ﻫ ِﻠ َﻬﺎ ََ َEِZﺣ َﻜ ْﻤﺘُ ْﻢ ﺑَْﻴ َﻦ ﻟﻨﱠ ِ
ﺎْ َ6 . ِ ﷲ ﻳَْﺄ ُﻣ ُﺮ ُﻛ ْﻢ ْ َ6ﺗُ َﺆ ﱡَ Aﻷ َﻣﺎﻧَ ِ
﴿ Zﱠ
ِ ﷲَ َﻛﺎَ َﺳﻤِﻴ ًﻌﺎ ﺑَ ِﺼ ًﻴﺮ ﴾ ِ ﷲَ ﻧِ ِﻌ ﱠﻤﺎ ﻳَﻌ ُ
ِﻈ ُﻜ ْﻢ ﺑِ ِﻪ Zﱠ ﺗَ ْﺤ ُﻜ ُﻤﻮ ﺑِﺎﻟ َﻌ ْﺪ ِ[ Zﱠ
) ﻟﻨﺴﺎ ( ٥٨ :
ﻟﺮ ﻫﺐ ﺗﺎﻳﻠﻮ@ ،ﺣﺪ ﻣﻦ Cﻋﻀﺎ ﺑﻌﺜﺔ ﻟﻜﻨﻴﺴﺔ ﻹﻧﺠﻴﻠﻴﺔ ،ﺻﻒ ﻓﻲ Cﺣﺪ
ﺧﻄﺎﺑﺎﺗﻪ ﺟﻤﺎ ﻟﻤﺒﺎ"? ﻹﺳﻼﻣﻴﺔ Cﺧﻼﻗﻴﺎﺗﻬﺎ ﻗﺎﺋﻼ:
"ﻟﻘﺪ ﺿﻊ ﻹﺳﻼ[ ﻟﻘﻮ ﻋﺪ ﻷﺳﺎﺳﻴﺔ ﻟﻠﺪﻳﻦ ﻫﻲ ﺣﺪ ﻧﻴﺔ ﻋﻈﻤﺔ ﷲ ﻟﺮﺣﻴﻢ
ﻟﺬ Eﻳﺪﻋﻮ ﻟﻄﺎﻋﺘﻪ ﻟﺘﻮﺑﺔ ﻹﻳﻤﺎ .$ﻗﺪ ﺣﺪ" ﻣﺴﺌﻮﻟﻴﺔ ﻹﻧﺴﺎ $ﻟﺘﻲ ﺳﻴﺤﺎﺳﺐ
ﻋﻠﻴﻬﺎ ﻳﻮ[ ﻟﺪﻳﻦ ﻫﻲ $Cﻳﺒﺘﻌﺪ ﻋﻦ @ﺗﻜﺎ< ﻟﻤﻌﺎﺻﻲ ﻳﺆ" Eﻣﺎ ﻋﻠﻴﻪ ﻣﻦ
ﺟﺒﺎ
ﻟﺼﻼ! ﻟﺰﻛﺎ! ﻟﺼﻴﺎ[ ﻟﺼﺪﻗﺔ $C ،ﻳﺘﺠﻨﺐ ﻟﺮﻳﺎ ﻟﻨﻔﺎ ¤ﻟﺠﺪ
ﻓﻲ ﻟﺪﻳﻦ ،ﻗﺪ Cﻋﻄﻰ ﻫﺬ ﻟﺪﻳﻦ ﻷﻣﻞ ﻟﻠﺒﺸﺮﻳﺔ ﺣﺪ" ﻟﻤﻼﻣﺢ ﻷﺳﺎﺳﻴﺔ ﻟﻠﻄﺒﻴﻌﺔ
٩
ﻹﻧﺴﺎﻧﻴﺔ ".
ﻗﺪ ﻛﺬ< ﻟﺒﺎﺣﺜﻮ $ﻟﻐﺮﺑﻴﻮ $ﺑﻘﻮﻟﻬﻢ ﺑﺄ $ﻹﺳﻼ[ ﻧﺘﺸﺮ ﺑﺤﺪ ﻟﺴﻴﻒ ﻓﻲ ﻟﺒﻠﺪ $
ﻟﺘﻲ ﻓﺘﺤﻬﺎ ﻟﻤﺴﻠﻤﻮ $ﺑﻞ Cﻛﺪ ﻋﻠﻰ ﻋﺪ ﻟﺔ ﺗﺴﺎﻣﺢ ﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻫﺬ /ﻟﺒﻼ" ،ﻣﻨﻬﻢ
ﻟﺒﺎﺣﺚ ﻟﻐﺮﺑﻲ "ﺑﺮ "$ﻟﺬ Eﻋﻠﻖ ﻋﻠﻰ ﻫﺬ /ﻟﻘﻀﻴﺔ ﻗﺎﺋﻼ:
"ﻫﺬ /ﻟﻔﻜﺮ! ﻟﺮ ﺳﺨﺔ ﺑﺄ $ﻟﻤﺴﻠﻤﻴﻦ Cﺟﺒﺮ ﻟﻨﺎ 4ﻋﻠﻰ ﻋﺘﻨﺎ ¤ﻹﺳﻼ[ ﺑﺤﺪ
ﻟﺴﻴﻒ ﻣﺎ ﻫﻲ %ﻻ Cﻓﻜﺎ@ ﻧﺸﺮﻫﺎ ﻟﻜﺘﺎ< ﻟﻤﺴﻴﺤﻴﻮ" $ﻳﺴﺘﻤﺮ "ﺑﺮ "$ﻗﺎﺋﻼ ﻓﻲ
ﻛﺘﺎﺑﻪ "ﺗﻄﻠﻌﺎ
ﻹﺳﻼ[" " $%ﻟﻬﺪ ﻟﺤﻘﻴﻘﻲ @ ﻓﺘﻮﺣﺎ
ﻟﻤﺴﻠﻤﻴﻦ ﻛﺎ$
%ﺧﺎ ﻹﺳﻼ[ .ﻓﺎﻟﺤﻜﺎ[ ﻟﺬﻳﻦ ﺣﻜﻤﻮ ﻟﺒﻼ" ﻟﻤﺴﻠﻤﺔ ﻋﻠﻲ ﻣﺪ Eﻟﺘﺎ@ﻳﺦ ﻛﺎﻧﻮ
ﻳﻌﺎﻣﻠﻮC $ﺻﺤﺎ< ﻟﺪﻳﺎﻧﺎ
ﻷﺧﺮ] ﺑﻜﻞ ﺗﺴﺎﻣﺢ ﺣﺘﺮ [ .ﻓﻲ " ﺧﻞ ﺣﺪ"
ﻫﺬ /ﻟﺪ ﻹﺳﻼﻣﻴﺔ ﻋﺎ ﻛﻞ ﻣﻦ ﻟﻤﺴﻴﺤﻴﻴﻦ ﻟﻴﻬﻮ" ﻓﻲ Cﻣﺎ $ﻣﺘﻤﺘﻌﻴﻦ ﺑﺎﻟﺤﺮﻳﺔ
١٠
ﻟﻜﺎﻣﻠﺔ "
50
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
ﻟﺘﺎﻟﻴﺔ:
" ﻹﺣﺴﺎ 4ﺑﺎﻷﻣﻦ ﻓﻲ ﻇﻞ ﻟﺤﻜﻢ ﻹﺳﻼﻣﻲ ﺟﻌﻞ ﻣﺴﻴﺤﻴﻲ ﺳﻴﺎ ﻟﺼﻐﺮ]
ﻳﺮﺣﺒﻮ $ﺑﺤﻜﻢ ﻟﺴﻼﺟﻘﺔ ﻷﺗﺮ Fﻟﻤﺴﻠﻤﻴﻦ .ﻓﻲ ﻋﻬﺪ "ﻣﺎﻳﻜﻞ ﻟﺜﺎﻣﻦ"
) (١٢٨٢ – ١٢٦١ﻃﻠﺐ ﻷﻫﺎﻟﻲ ﻣﻦ ﻷﺗﺮ C Fﺧﺬ ﻣﻠﻜﻴﺔ ﻟﻤﺪ $ﻟﺼﻐﻴﺮ! Bﻟﻚ
ﻫﺮﺑﺎ ﻣﻦ ﺳﺘﺒﺪ " ﻹﻣﺒﺮ ﻃﻮ@ﻳﺔ ،ﻋﻨﺪﻫﺎ ﻫﺎﺟﺮ ﻷﻏﻨﻴﺎ ﻟﻔﻘﺮ %ﻟﻰ ﻟﻤﻨﺎﻃﻖ ﻟﺘﻲ
١٣
ﺗﻘﻊ ﺗﺤﺖ ﺣﻜﻢ ﺳﻴﺎ"! ﻷﺗﺮ Fﻟﻤﺴﻠﻤﻴﻦ" .
ﻗﺪ ﺗﻘﺮ< ﻣﺎﻟﻚ ﺷﺎ ،/ﺣﺎﻛﻢ %ﻣﺒﺮ ﻃﻮ@ﻳﺔ ﻟﺴﻼﺟﻘﺔ ﺧﻼ " ¬Cﻫﺎ@ﻫﺎ ﻣﻦ
ﺳﻜﺎ $ﻟﺒﻼ" ﻟﻤﻔﺘﻮﺣﺔ ﺑﻮ ﺳﻄﺔ ﻟﺘﺴﺎﻣﺢ ﻟﺮﺣﻤﺔ ،ﻟﺬﻟﻚ ﻓﻘﺪ Bﻛﺮ /ﺗﺤﺪﺛﻮ ﻋﻨﻪ
ﺑﻜﻞ ﻟﺤﺐ ﻻﺣﺘﺮ [ .ﻳﺸﻴﺮ ﺟﻤﻴﻊ ﻟﻤﺆ@ﺧﻴﻦ ﻟﻤﺤﺎﻳﺪﻳﻦ ﻓﻲ Cﺑﺤﺎﺛﻬﻢ %ﻟﻰ ﻋﺪ ﻟﺔ ﻫﺬ
ﻟﺸﺎ /ﺗﺴﺎﻣﺤﻪ .ﻗﺪ ﻣﺘﻸ
ﻗﻠﻮ< Cﻫﻞ ﻟﻜﺘﺎ< ﺑﺎﻟﺤﺐ ﻟﻮ" ﺗﺠﺎ /ﻫﺬ ﻟﺤﺎﻛﻢ.
ﻟﻬﺬ ﻟﺴﺒﺐ ﻓﻘﺪ ﺧﻀﻌﺖ ﻟﻌﺪﻳﺪ ﻣﻦ ﻟﻤﺪ $ﻟﺤﻜﻢ ﻟﺸﺎ /ﻣﺎﻟﻚ ﺑﺈ@ "ﺗﻬﺎ ﻟﺤﺮ! ،ﻫﺬ
ﻣﺎ ﻳﻨﺪ@ ﻗﻮﻋﻪ ﻫﺒﺮ ﻟﺘﺎ@ﻳﺦ.
ﻗﺪ Bﻛﺮ ﻟﻘﺲ " " "" Eﻳﻮﺟﻴﻠﻮ" ﻟﺬ Eﺷﺎ@ Fﻓﻲ ﻟﺤﻤﻠﺔ ﻟﺼﻠﻴﺒﻴﺔ ﻟﺜﺎﻧﻴﺔ
ﺑﺼﻔﺘﻪ ﻟﻘﺲ ﻟﺨﺎ ªﺑﻠﻮﻳﺲ ﻟﺴﺎﺑﻊB ،ﻛﺮ ﻓﻲ ﻣﺬﻛﺮ ﺗﻪ ﻟﺘﻌﺎﻣﻞ ﻟﺬC Eﻇﻬﺮ /ﻟﻤﺴﻠﻤﻮ$
ﺗﺠﺎ /ﻵﺧﺮﻳﻦ ﺑﻐﺾ ﻟﻨﻈﺮ ﻋﻦ ﻟﺪﻳﻦ Cﻟﻌﻘﻴﺪ!.
53
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
52
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
"ﻧﺘﻬﻲ ﺣﻜﻢ ﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ 6ﺳﺒﺎﻧﻴﺎ ﻋﺎ_ ١٤٩٢ﻋﻨﺪﻣﺎ Aﺧﻠﺖ ﺟﻴﻮ 5ﻟﻤﻠﻚ ﻓﺮﻧﺎﻧﺪ
ﻟﻤﻠﻜﺔ ﻳﺰﺑﻴﻼ Zﻟﻰ ﻏﺮﻧﺎﻃﺔ .ﺗﻮﺿﺢ ﻫﺬ
ﻟﺼﻮ Q2ﺳﺘﺴﻼ_ ﻟﻤﺪﻳﻨﺔ".
55
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
54
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
ﻟﺘﺎ@ﻳﺦ .ﺑﻞ %ﻧﻬﻢ @ﺳﺨﻮ ﻗﻴﻢ ﻟﺴﻼ[ Cﻳﻨﻤﺎ Bﻫﺒﻮ ﻣﻊ ﻛﻞ ﻟﺒﻼ" ﻟﻌﻘﺎﺋﺪ ﺳﻠﻜﻮ
ﺳﻠﻮﻛﺎ ﻃﻴﺒﺎ ﺗﺠﺎ /ﻛﻞ ﻟﻨﺎ ،4ﻟﺘﺰﻣﻮ ﺑﻘﻮ ﷲ ﺗﻌﺎﻟﻰ:
ِﺣ َﺴﺎﻧًﺎ َﺑِﺬِ aﻟﻘ ْ
ُﺮﺑَﻰ ﴿ َ ْﻋﺒُ ُﺪ ﷲ َ َﻻ ﺗُ ْﺸ ِﺮ ُﻛﻮ ﺑِ ِﻪ َﺷ ْﻴﺌًﺎ َﺑِﺎﻟ َﻮﻟِ َﺪﻳْ ِﻦ ْ Z
ِﺎﻟﺠ ْﻨ ِﺐ
ﺎﺣ ِﺐ ﺑ َ ﻟﺼ ِﻟﺠ ْﻨ ِﺐ َ ﱠ
ﻟﺠﺎ َِ 2 ﻟﺠﺎ ِ aِE 2ﻟﻘُﺮﺑَﻰ َ َ ﺎﻛﻴﻦ َ َ َﻟْﻴَﺘَﺎﻣﻰ َﻟ َﻤ َﺴ ِ
ِ ﷲ َﻻ ﻳُ ِﺤ ﱡﺐ َﻣ ْﻦ َﻛ َ
ﺎ ُﻣ ْﺨﺘَﺎ ًﻻ َﻓ ُﺨﻮ ً﴾2 ِﻴﻞ َ َﻣﺎ َﻣ َﻠ َﻜ ْﺖ َ6ﻳْ َﻤﺎﻧُ ُﻜ ْﻢ Zﱠ
ﻟﺴﺒ ِ
ﺑﻦ ﱠ
َ ِ
) ﻟﻨﺴﺎ ( ٣٦ :
ﺑﺎﺧﺘﺼﺎ@ ﻓﺈ ّ $ﻟﺼﺪ ﻗﺔ ﻷﺧﻮ! ﻟﺴﻼ[ ﻟﺤﺐ ﻫﻲ ﻟﻘﻮ ﻋﺪ ﻷﺳﺎﺳﻴﺔ ﻟﻠﻤﺒﺎ"?
ﻷﺧﻼﻗﻴﺎ
ﻟﻘﺮﻧﻴﺔ ﻟﺘﻲ ﻳﺤﺎ ﻟﻤﺴﻠﻤﻮ $ﻟﺘﻤﺴﻚ ﺑﻬﺎ.
)ﻟﻤﺰﻳﺪ ﻣﻦ ﻟﺘﻔﺎﺻﻴﻞ ﻧﻈﺮ :ﻛﺘﺎ< ﻫﺎ@ $ﻳﺤﻴﻰ " ﻟﻌﺪ ﻟﺘﺴﺎﻣﺢ ﻓﻲ ﻟﻘﺮ( "$
57
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
56
ﻟﻮﺟﻪ ﻟﺤﻘﻴﻘﻲ
ﻟﻺ2ﻫﺎﺑﻴﻴﻦ ﻟﺬﻳﻦ ﻳﺘﺼﺮﻓﻮ
ﺑﺎﺳﻢ ﻟﺪﻳﻦ
59
﴿ ﻟﱠﺬ َ
ِﻳﻦ َﻣﻨُﻮ
ِﻈ ْﻠ ٍﻢ ُﻟَﺌ َ
ِﻚ ِﺴﻮ ِﳝَﺎﻧَ ُﻬ ْﻢ ﺑ َُﻟَ ْﻢ ﻳ ْﻠﺒ ُ
﴾ # ﻟَ ُﻬ ْﻢ َﻷ ْﻣ ُﻦ َ ُﻫ ْﻢ ُﻣ ْﻬﺘَ ُﺪ َ
) ﻷﻧﻌﺎ( ٨٢ : +
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
"ﻓﻲ ﻟﻘﺪ .ﺗﺤﺖ ﻟﺤﻜﻢ ﻹﺳﻼﻣﻲ ﻋﺎ 5ﻛﻞ ﻣﻦ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻤﺴﻴﺤﻴﻴﻦ ﻟﻴﻬﻮ Aﻓﻲ ﺳﻼ_
ﻛﺎﻣﻞ .ﻋﻨﺪﻣﺎ ﺣﺘﻞ ﻟﺼﻠﻴﺒﻴﻮ ﻟﻘﺪ .ﻗﺎﻣﻮ ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﻟﻤﺬﺑﺢ ﻟﻤﺮﻋﺔ .ﻛﻠﻤﺎ ﺣﺘﻠﻮ
ﻟﻤﺰﻳﺪ ﻣﻦ ﻟﻤﺪ ،ﺳﺘﻤﺮ ﻓﻲ ﻗﺘﻞ ﻟﻤﺪﻧﻴﻴﻦ 6ﻳﻨﻤﺎ Eﻫﺒﻮ".
) ﺳﺘﻨﺒﻮ ﺣﺎﻟﻴﺎ( ﻫﻲ ﻣﺪﻳﻨﺔ ﻣﺴﻴﺤﻴﺔ ،ﺳﺮﻗﻮ ﻷﺷﻴﺎ ﻟﺬﻫﺒﻴﺔ ﻣﻦ ﻟﻜﻨﺎﺋﺲ .
ﺑﺎﻟﻄﺒﻊ ،ﻛﺎﻧﺖ ﻛﻞ ﻫﺬ /ﻟﻬﻤﺠﻴﺔ ﺿﺪ ﻟﺪﻳﺎﻧﺔ ﻟﻤﺴﻴﺤﻴﺔ ،ﻓﺎﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﻹﻧﺠﻴﻞ
ﻫﻲ "@ﺳﺎﻟﺔ ﻣﺤﺒّﺔ" "@ .ﻓﻲ %ﻧﺠﻴﻞ ﻣﺘّﻰ $Cﻋﻴﺴﻰ ﻋﻠﻴﻪ ﻟﺴﻼ[ ﻗﺎ ﻷﺗﺒﺎﻋﻪ :
﴿ ﺣﺒﻮ 6ﻋﺪﻛﻢ ،ﺑﺎ2ﻛﻮ ﻻﻋﻨﻴﻜﻢ6 ،ﺣﺴﻨﻮ Zﻟﻰ ﻣﺒﻐﻀﻴﻜﻢ ،ﺻﻠﻮ ﻷﺟﻞ
ﻟﺬﻳﻦ ﻳﺴﻴﺌﻮ Zﻟﻴﻜﻢ ﻳﻄﺮAﻧﻜﻢ ﴾ ) ﻣﺘﻰ( ٥: ٤٢ ،
61
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
60
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
$%ﻣﺜﺎ ﻟﺼﻠﻴﺒﻴﻴﻦ "ﻟﻴﻞ ﻋﻠﻰ ﻇﺎﻫﺮ! ﻋﺎﻣﺔ ،ﻓﺎﻷﻛﺜﺮ ﺗﺒﺎﻋﺎ ﻷﻓﻜﺎ@ ﻏﻴﺮ ﻣﺘﺤﻀﺮ!
ﺟﺎﻫﻠﺔ ﺛﻘﺎﻓﻴﺎ ﻫﻢ ﻷﻛﺜﺮ ﻣﻴﻼ ﻟﻠﻌﻨﻒ .ﻫﺬ Cﻳﻀﺎ "ﻟﻴﻞ ﺧﺮ ﻋﻠﻰ $Cﻟﺪﻳﻦ ﻻ ﻋﻼﻗﺔ
ﻟﻪ ﺑﺎﻟﻌﻨﻒ .ﻓﺎﻟﺤﺮﻛﺎ
ﻟﺸﻴﻮﻋﻴﺔ ﻓﻲ ﻛﻞ ﻣﻜﺎ $ﻓﻲ ﻟﻌﺎﻟﻢ ﺗﻤﻴﻞ %ﻟﻰ ﻟﻌﻨﻒ .ﻣﺎ
ﻫﻨﺎC Fﻗﻮ [ ﺧﺮ $ﻳﺘﻤﻴﺰ $ﺑﺎﻟﻮﺣﺸﻴﺔ ﻟﻌﻨﻒ ﺳﻔﻚ ﻟﺪﻣﺎ ﻣﺜﻞ ﻟﺨﻤﻴﺮ ﻟﺤﻤﺮ ﻓﻲ
ﻛﻤﺒﻮ"ﻳﺎB ،ﻟﻚ ﻷﻧﻬﻢ ﻋﻠﻰ "@ﺟﺔ ﻛﺒﻴﺮ! ﻣﻦ ﻟﺠﻬﻞ.
63
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
62
ﻫﺪ Pﻹ2ﻫﺎﺑﻲ
ﻟﻮﺣﻴﺪ 6ﻳﺪﻣﺮ ﺑﻼ 2ﺣﻤﺔ
ﻛﻞ ﻣﻦ ﻣﺎﻳﻜﻞ ﺑﺎﻛﻴﻮﻧﻴﻦ ﺗﻠﻤﻴﺬ /ﻧﻴﺘﺸﺎﻳﻒ ﻳُﻌﺮ ﱞ
)ﻫﻤﺎ ﻣﻦ ﻋﻤﺎ ﻟﺜﻮ@! ﻟﺮﺳﻴﺔ( ﻹ@ﻫﺎﺑﻲ ﻟﺤﻘﻴﻘﻲ
ﺑﺎﻟﻘﻮ:
" ﻟﻔﻌﻞ ﻟﺤﻘﻴﻘﻲ ﻟﻠﺜﻮ@ Eﻟﻴﺲ ﻓﻘﻂ ﺑﺎﻟﻜﻠﻤﺎ
ﻟﻜﻦ ﺑﺎﻷﻓﻌﺎ ،ﺷﻦ
ﻟﺤﺮ< ﻋﻠﻰ ﻗﻮ ﻧﻴﻦ ﻟﻤﺠﺘﻤﻊ ﻟﻤﻮﺟﻮ"! ﻛﻞ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻌﺎﻟﻢ ﻟﻤﺘﺤﻀﺮ ﺑﻘﻮ ﻧﻴﻨﻪ
Cﺧﻼﻗﻴﺎﺗﻪ ﻋﺎ" ﺗﻪ .ﻟﺜﻮ@ Eﺷﺪﻳﺪ ﻟﺘﻤﺴﻚ ﺑﻤﺒﺎ"ﺋﻪ ،ﻫﻮ ﻻ ﻳﻌﺮ %ﻻ ﺷﻴﺌﺎ ﺣﺪ
ﻓﻘﻂ ﻫﻮ ﻟﺘﺪﻣﻴﺮ " ﻧﺸﺮ ﻫﺬ ﻟﻤﻘﺎ ﺑﺼﺤﻴﻔﺔ ﻹﻧﺬ @ ،ﻣﻦ ﻛﺘﺎ< ﺑﺎﻛﻴﻮﻧﻴﻦ )Cﺳﺎ 4ﻟﺜﻮ@!
٨
ﻻﺟﺘﻤﺎﻋﻴﺔ( " ٢٦ ،ﻳﺴﻤﺒﺮ .ª ،١٨٨٥
ﻛﻤﺎ ﻧﻔﻬﻢ ﻣﻦ ﻛﻠﻤﺎ
ﺑﺎﻛﻴﻮﻧﻴﻦ ﻧﻴﺘﺸﺎﻳﻒ ،ﻓﺈ $ﻹ@ﻫﺎﺑﻴﻴﻦ ﻫﻢ Cﻧﺎ 4ﻗﻄﻌﻮ ﻋﻼﻗﺎﺗﻬﻢ ﻣﻊ
ﺟﻤﻴﻊ ﻷﻋﺮ ﻟﻤﺎ"ﻳﺔ ﻟﺮﺣﻴﺔ ﻫﻢ ﻳﺮﻓﻀﻮ $ﻛﻞ ﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ ،ﻳﻨﻈﺮ% $ﻟﻴﻬﺎ ﻋﻠﻰ Cﻧﻬﺎ ﻋﺎﺋﻖ
Cﻣﺎ[ ﺗﺤﻘﻴﻖ Cﻫﺪ ﻓﻬﻢ.
ﻗﺎ ﺑﺎﻛﻴﻮﻧﻴﻦ Cﻳﻀﺎ ":ﻳﻜﻮ $ﻟﺜﻮ@ Eﻣﺸﻐﻮﻻ ﻟﻴﻠﻪ ﻧﻬﺎ@ /ﺑﺎﻟﺘﻔﻜﻴﺮ ﻓﻲ ﺷﻲ ﺣﺪ ﻫﻮ ﻟﺪﻣﺎ@ ﺑﺪ[
ﺑﺎ@" ﺑﻼ @ﺣﻤﺔ Cﻫﻮ "! .ﻟﺘﺤﻘﻴﻖ ﻫﺬ ﻟﻬﺪ ﻳﺠﺐ $Cﻳﺘﻮﻗﻊ ﻟﺜﺎﺋﺮ ﻟﻤﻮ
ﻓﻲ Cﻳﺔ ﻟﺤﻈﺔ $Cﻳﻜﻮ$
ﻋﻠﻰ Cﻫﺒﺔ ﻻﺳﺘﻌﺪ " ﻟﻘﺘﻞ % ECﻧﺴﺎ $ﻳﺤﺎ %ﺣﺒﺎC mﻫﺪ ﻓﻪ".
ﻳﺼﻒ ﻣﺎ ﻳﺠﺐ $Cﻳﻜﻮ $ﻋﻠﻴﻪ ﻹ@ﻫﺎﺑﻲ ﻓﻲ ﻛﺘﺎﺑﻪ "Cﺳﺎ 4ﻟﺜﻮ@! ﻻﺟﺘﻤﺎﻋﻴﺔ" ":ﻳﺠﺐ $ﻳﻜﻮ$
ﻟﺜﻮ@ Eﺻﺎ@ﻣﺎ ﻣﻊ ﻧﻔﺴﻪ ﻣﻊ ﻵﺧﺮﻳﻦ ،ﻳﺠﺐ $Cﻳﻘﻤﻊ ﻛﻞ ﻣﺸﺎﻋﺮ ﻟﻀﻌﻒ ﻓﻲ
ﻋﻼﻗﺎ
ﻟﺤﺐ ﻟﺼﺪ ﻗﺔ ﻟﻤﻮ"! $Cﻳﻮﻟﻊ ﻓﻘﻂ ﺑﺎﻟﻌﻤﻞ ﻟﺜﻮ@."E
ﺗﻌﺮ ﻫﺬ /ﻟﻜﻠﻤﺎ
ﻟﻮﺟﻪ ﻟﻤﻈﻠﻢ ﻟﻺ@ﻫﺎﺑﻲ ﺗﻮﺿﺢ ﻣﺨﺎﻟﻔﺘﻪ ﻟﺘﺎﻣﺔ
ﻟﻺﺳﻼ[ ﻟﺬ Eﻳﺆﻛﺪ ﻋﻠﻰ ﻗﻴﻢ ﻟﺴﻼ[ ﻟﺘﺴﺎﻣﺢ ﻟﻤﺤﺒﺔ .ﻓﻲ ﻫﺬ /ﻵﻳﺔ،
ﻳﻮﺿﺢ ﷲ ﻋﺰ ﺟﻞ $Cﻹﺳﻼ[ ﻫﻮ ﻟﻤﻨﻘﺬ ﻟﺤﻘﻴﻘﻲ ﻟﻺﻧﺴﺎﻧﻴﺔ $C
ﺗﺒﺎ eﻧﺰ
ﻟﺤﺮ< ﻟﻨﺰ eﻫﻲ ﺗﺒﺎ eﻟﺨﻄﻮ
ﻟﺸﻴﻄﺎ:$
ﻟﺴ ْﻠﻢ َﻛﺎﻓﱠ ًﺔ َ َ
ﻻ ﻳﻦ \ َﻣﻨُﻮ ُ ُْ Aﺧ ُﻠﻮ ﻓِﻲ ﱢ ﴿ ﻳَﺎ َ6ﻳﱡ َﻬﺎ ﻟﱠ ِﺬ َ
ِﻴﻦ ﴾ﺎ ِZﻧﱠ ُﻪ ﻟَ ُﻜ ْﻢ َﻋ ُﺪ ﱞ ُﻣﺒ ٌ
ﻟﺸ ْﻴ َﻄ ِ
Iﱠ ﺗَﺘﱠﺒِ ُﻌﻮ ُﺧ ُﻄ َﻮ ِ
)ﻟﺒﻘﺮ(٢٠٨ : Q
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
67
The Mass Psychology
ﻟﺠﻤﺎﻋﻲ ofﻟﻺ2ﻫﺎH
ﻟﺘﺄﺛﻴﺮ Terrorism
ﻣﻤﺎ ﻳﻤﻴﺰ ﻹ@ﻫﺎﺑﻴﻴﻦ Cﻳﻀﺎ Cﻧﻬﻢ ﻳﺘﺼﺮﻓﻮ $ﻓﻲ ﺷﻜﻞ ﺟﻤﺎﻋﺎ
،ﻫﺬ ﻣﺎ
ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺗﺠﺎﻫﻞ ﻷﻓﻜﺎ@ ﻟﻔﺮ"ﻳﺔ ﻻﺧﺘﻴﺎ@
ﻟﺸﺨﺼﻴﺔ ﻟﻸﻓﺮ " ﻟﺬﻳﻦ ﻳﻮﺟﻬﻮ$
ﻧﺤﻮ ﻫﺪ ﺣﺪ .ﻫﺆﻻ ﻟﺬﻳﻦ ﻳﺘﺼﺮﻓﻮ $ﻓﻲ %ﻃﺎ@ ﻟﺮ& ﻟﺠﻤﺎﻋﻴﺔ@ ،ﺑﻤﺎ ﻳﻔﻌﻠﻮC $ﺷﻴﺎ
ﻻ ﺗﻘﺒﻠﻬﺎ ﻋﻘﻮﻟﻬﻢ ﻳﺮﺗﻜﺒﻮC $ﻓﻌﺎﻻ ﺑﻐﻴﺮ " @%ﺗﻬﻢ ﻻ ﻋﻴﻬﻢ .ﻓﻔﻲ ﻟﻌﺪﻳﺪ ﻣﻦ ﺑﻠﺪ $ﻟﻌﺎﻟﻢ،
ﺗﺘﻜﻮ $ﺟﻤﺎﻋﺎ
ﻹ@ﻫﺎ< ﻣﻦ Cﺷﺨﺎ ªﺟﻬﻠﺔ Cﻏﺒﻴﺎ ﻳﻨﻔﻌﻠﻮ $ﺑﻬﺴﺘﺮﻳﺎ ﻟﺸﻌﺎ@
ﻧﺪ
ﻟﺤﺮ< ﻟﺘﻲ ﺗﻄﻠﻖ ﻓﻲ ﻻﺟﺘﻤﺎﻋﺎ
ﻟﺤﺎﺷﺪ! ﺣﺘﻰ ﺑﺪ $C $ﻳﻌﺮﻓﻮ ﻣﺎ Bﻳﻔﻌﻠﻮ $ﻟﻤﺎ Bﻳﻔﻌﻠﻮﻧﻪ،
ﻫﻜﺬ ﺑﺎﻟﺘﺪ@ﻳﺞ ﻳﺸﺘﺮﻛﻮ $ﻣﻊ ﻣﺠﻤﻮﻋﺎ
ﻓﻲ @ﺗﻜﺎ< Cﻋﻤﺎ ﺣﺸﻴﺔ.
ﻓﻲ ﻟﺤﻈﺔ ﺣﺪ! ﻳﺘﺤﻮ ﻫﺆﻻ ﻷﺷﺨﺎ% ªﻟﻰ ﻗﺘﻠﺔ ﺗﻠﻄﺦ Cﻳﺎ"ﻳﻬﻢ ﻟﺪﻣﺎ% ،ﻟﻰ @%ﻫﺎﺑﻴﻴﻦ
ﻗﺎ"@ﻳﻦ ﻋﻠﻰ @ﺗﻜﺎ< Cﻓﻌﺎ ﻻ %ﻧﺴﺎﻧﻴﺔ@ .ﺑﻤﺎ ﻳﻈﻬﺮ ﻋﻠﻰ ﻣﺜﻞ ﻫﺬ ﻟﺸﺨﺺ ﻟﻬﺪ ﻟﺴﻜﻴﻨﺔ ﻋﻨﺪﻣﺎ
ﻳﻜﻮ $ﺣﻴﺪ ،ﻟﻜﻦ B%ﻣﺎ ﻧﻀﻢ %ﻟﻰ Cﺣﺪ ﻟﺠﻤﺎﻋﺎ
ﻹ@ﻫﺎﺑﻴﺔ ﻳﺼﺒﺢ ﻗﺎ"@ ﻋﻠﻰ ﻟﻘﺘﻞ ﻓﺘﻌﺎ
ﻟﺤﺮ ﺋﻖ " $ﺳﺒﺐ ﻇﺎﻫﺮ.
ﺗﻈﻬﺮ ﻫﺬ /ﻷﻋﺮ dﻋﻠﻰ ﻷﺷﺨﺎ ªﻟﺬﻳﻦ ﻳﺮﻏﺒﻮ $ﻓﻲ ﻟﺘﺨﻠﺺ ﻣﻦ ﺣﻴﺎﺗﻬﻢ ﻟﺴﺒﺐ ﺷﺨﺼﻲ،
Cﻏﻠﺐ ﻫﺆﻻ ﻟﺬﻳﻦ ﻳﺸﺎ@ﻛﻮ $ﻓﻲ Cﻋﻤﺎ ﻟﻌﻨﻒ ،ﺗﻜﻮ" @% $ﺗﻬﻢ ﺿﻤﺎﺋﺮﻫﻢ ﺿﻌﻴﻔﺔ ،ﻳﺴﺎﻗﻮ$
ﻛﺎﻷﻏﻨﺎ[ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻫﺬ /ﻟﻤﺠﻤﻮﻋﺎ
.ﻫﻜﺬ ﻳﺴﺘﺒﺪﻟﻮ $ﻹﺣﺴﺎ 4ﻟﺸﻌﻮ@ ﻟﻄﻴﺐ ﺑﻜﺮ ﻫﻴﺔ
ﻣﻔﺮﻃﺔ ﻣﻴﻞ ﻧﺤﻮ ﻟﻌﻨﻒ ﻟﻌﺪ .$
ﻣﺜﻞ ﻫﺆﻻ ﻳﻤﻜﻦ ﻟﺘﺄﺛﻴﺮ ﻋﻠﻴﻬﻢ %ﺛﺎ@ﺗﻬﻢ ﺑﺴﻬﻮﻟﺔ ﻫﻢ ﻻ ﻳﻌﺘﺮﻓﻮ $ﺑﺄ Eﻗﻴﻮ"
ﻳﻀﻌﻬﺎ ﻟﻘﺎﻧﻮ.$
Cﺷﺎ@ ﻟﻘﺮ $ﻟﻜﺮﻳﻢ %ﻟﻰ ﺧﻄﺈ ﻟﻮﻗﻮ eﻓﻲ ﻻﻧﺤﺮ ﻟﺠﻤﺎﻋﻲ ﺿﺢ
Cﻧﻪ ﻳﺠﺐ ﻋﻠﻰ ﻹﻧﺴﺎ $C $ﻳﺘﺼﺮ ﻃﺒﻘﺎ ﻹ@ "ﺗﻪ ﺑﻮﻋﻴﻪ ﻟﻜﺎﻣﻞ :
) ﻹﺳﺮ ( ٣٦ :
ﻟﺘﺴﺒﺐ ﻓﻲ
ﻟﺨﻮ Pﻷﻟﻢ ﻟﻠﻤﺠﺘﻤﻊ ﻫﻮ ﻧﻮ hﻣﻦ
6ﻧﻮ hﻹ2ﻫﺎH
ﺣﺪ! ﻣﻦ Cﻫﻢ ﺧﺼﺎﺋﺺ ﻹ@ﻫﺎ< ﻫﻲ Cﻧﻪ ﻳﺨﺘﺎ@ Cﻫﺪ ﻓﻪ ﺑﺸﻜﻞ ﻋﺸﻮ ﺋﻲ.
ﻣﻦ Cﻫﻢ Cﺳﺒﺎ< ﻧﺘﺸﺎ@ ﻟﺨﻮ ﻫﻲ $Cﻹ@ﻫﺎ< ﻳﺘﺨﺬ ﻗﺮ @ $C $" /ﻳﻤﻴﺰ Cﻫﺪ ﻓﻪ ،ﺣﺘﻰ ﻻ
ﻳﺸﻌﺮ Cﺣﺪ ﺑﺄﻧﻪ ﻣﻦ B% .ﻣﺎ ﺗﻮﻗﻊ ﻟﻨﺎC 4ﻧﻬﻢ Cﻫﺪ ﻣﺤﺘﻤﻠﺔ ﺑﻼ Bﻧﺐ ،ﻓﺈC $ﺣﺪ ﻟﻦ ﻳﺸﻌﺮ
ﺑﺎﻷﻣﻦ Cﻟﺒﻌﺪ ﻋﻦ ﻫﺆﻻ ﻹ@ﻫﺎﺑﻴﻴﻦ .ﻫﺆﻻ ﻟﺬﻳﻦ ﻳﻌﺘﺒﺮ $ﻫﺪﻓﺎ ﻣﺤﺘﻤﻼ ﻻ ﻳﺴﺘﻄﻴﻌﻮ $ﺣﻤﺎﻳﺔ
Cﻧﻔﺴﻬﻢ ،ﺣﻴﺚ $Cﻹ@ﻫﺎﺑﻴﻴﻦ ﻳﺘﺼﺮﻓﻮ $ﻃﺒﻘﺎ ﻟﻤﻔﺎﻫﻴﻤﻬﻢ ﻟﺨﺎﺻﺔ ،ﻳﺨﺘﺎ@ $ﻟﻤﻜﺎ $ﻟﺰﻣﺎ$
ﺑﻤﺎ ﻳﻨﺎﺳﺒﻬﻢ .ﻣﺜﻞ ﻫﺬ /ﻷﻋﻤﺎ ﺗﻜﻮ $ﺑﺸﻜﻞ ﻋﺘﺒﺎﻃﻲ ﻏﻴﺮ ﻣﺘﻮﻗﻊ ﻓﻲ ﻟﻤﺠﺘﻤﻊ.
68
ﺎِZ Iﻟَﻰ Zﷲَ ﻳَْﺄ ُﻣ ُﺮ ُﻛ ْﻢ ْ َ6ﺗُ َﺆ ﱡَ Aﻷ َﻣﺎﻧَ ِ ﴿ ﱠ
ﺎ ْ َ6 .ﺗَ ْﺤ ُﻜ ُﻤﻮ
ْ َ6ﻫ ِﻠ َﻬﺎ َِ Eَ ِZﺣ َﻜ ْﻤﺘُ ْﻢ ﺑَْﻴ َﻦ ﻟﻨﱠ ِ
ِ ﷲَ َﻛ َ
ﺎ ِﻈ ُﻜ ْﻢ ﺑِ ِﻪ Zﱠ ِ ﷲَ ﻧِﻌ ﱠ
ِﻤﺎ ﻳَﻌ ُ ﺑِﺎﻟْ َﻌ ْﺪ ِ[ Zﱠ
َﺳﻤِﻴ ًﻌﺎ ﺑَ ِﺼﻴﺮ ﴾ ) ﻟﻨﺴﺎ ( ٥٨ :
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ﺧﺪﻳﻌﺔ ﻷﺻﻮﻟﻴﺔ
ﻫﻨﺎ Fﻇﺎﻫﺮ! Cﺧﺮ] ﺗﺮﺗﺒﻂ ﺑﺎﻹ@ﻫﺎ< ﻳﺠﺐ $Cﻧﻨﺎﻗﺸﻬﺎ ﻫﻲ ﻷﺻﻮﻟﻴﺔ.
ﻷﺻﻮﻟﻴﺔ " Cﻟﺮ "ﻳﻜﺎﻟﻴﺔ" ﺗﻌﻨﻲ "ﻋﻢ ﻟﺘﻐﻴﺮ
ﻟﻤﺨﺮﺑﺔ ﻟﺜﻮ@ﻳﺔ ﻟﻤﻔﺎﺟﺌﺔ ﺗﻮﻓﻴﺮ
ﻟﺴﻴﺎﺳﺎ
ﻟﻌﻨﻴﻔﺔ ﻟﺼﺎ@ﻣﺔ ﻟﺘﻲ ﺗﺴﺎﻋﺪ ﻋﻠﻰ %ﻧﺠﺎﻫﺎ .ﻳﺘﻤﻴﺰ ﻷﺻﻮﻟﻴﻮ $ﺑﻤﻴﻠﻬﻢ ﻟﻠﺘﻐﻴﻴﺮ
ﻟﺜﻮ@ Eﻟﻌﻨﻴﻒ ،ﻳﺘﺒﻨﻮC $ﺣﻴﺎﻧﺎ ﻣﻮﻗﻔﺎ ﻋﺪ ﺋﻴﺎ.
ﻣﻦ ﻫﺬ ﻧﺮ] $Cﻫﻨﺎ" Fﻟﻴﻞ ﻟﻠﻤﺴﻠﻢ ﻓﻲ ﻟﻘﺮ $ﻋﻦ ﻛﻞ ﻣﺠﺎ ﻣﻦ ﻣﺠﺎﻻ
ﻟﺤﻴﺎ! .ﻓﻌﻨﺪﻣﺎ ﻧﻨﻈﺮ %ﻟﻰ ﻷﺻﻮﻟﻴﺔ ﻓﻲ ﺿﻮ ﻟﻘﺮ ،$ﻧﺠﺪ Cﻧﻬﺎ ﻻ ﺗﺘﻔﻖ ﻣﻊ Cﺧﻼ¤
ﻟﻤﺆﻣﻨﻴﻦ ﻟﺘﻲ Cﻣﺮﻫﻢ ﷲ ﺑﻬﺎ .ﻳﺼﻒ ﷲ ﻟﻤﺆﻣﻦ ﻓﻲ ﻟﻘﺮ $ﺑﺄﻧﻪ %ﻧﺴﺎ $ﻣﺤﺐ ﺣﺴﻦ
ﻟﻜﻼ[ ،ﻳﺘﺠﻨﺐ ﻟﻨﺰ eﻟﺠﺪ ﻳﺘﻘﺮ< %ﻟﻰ ﻟﻨﺎ ،4ﺣﺘﻰ ﻷﻛﺜﺮ ﻋﺪ ! ﻣﻨﻬﻢ ،
ﺑﺎﻟﺪ ﻟﻮ".
ﻗﺪ ﺿﺮ< ﷲ ﻟﻨﺎ ﻣﺜﻼ ﺑﺘﻠﻚ ﻷﺧﻼ ¤ﻓﻲ ﻗﺼﺔ ﻣﻮﺳﻰ ﻫﺎ@ $ﻣﻊ ﻓﺮﻋﻮ:$
﴿ َْ Eﻫﺒَﺎ ِZﻟَﻰ ﻓ ِْﺮ َﻋ ْﻮ َ ِZﻧﱠ ُﻪ َﻃ َﻐﻰ * َﻓﻘُﻮ َﻻ ﻟَ ُﻪ َﻗ ْﻮ ًﻻ ﻟَﻴﱢﻨًﺎ ﻟَ َﻌ ﱠﻠ ُﻪ ﻳَﺘَ َﺬ ﱠﻛ ُﺮ ْ 6ﻳَ ْﺨﺸﻰ ﴾
) ﻃـﻪ( ٤٤-٤٣ :
ﻛﺎ $ﻓﺮﻋﻮ $ﻣﻦ Cﻛﺒﺮ ﻟﻜﺎﻓﺮﻳﻦ ﻟﻌﺼﺎ! ﻟﻘﺴﺎ! ﻓﻲ ﻣﻨﻪ ،ﻛﺎ $ﻟﻄﺎﻏﻴﺔ ﻟﺬE
ﻋﺮ dﻟﻤﺆﻣﻨﻴﻦ ) ﻹﺳﺮ ﺋﻴﻠﻴﻴﻦ Cﻧﻜﺮ ﺟﻮ" ﷲ ﻋﺒﺪ ﻷﺻﻨﺎ[ ،ﻋﻼ! ﻋﻠﻰ Bﻟﻚ ﻓﻘﺪ ّ
ﻓﻲ Bﻟﻚ ﻟﻮﻗﺖ( ﻟﻠﻘﺘﻞ ﻟﻌﺬ < ﻟﺮﻫﻴﺐ .ﻣﻊ Bﻟﻚ ﻓﻘﺪ Cﻣﺮ ﷲ Cﻧﺒﻴﺎﺋﻪ ﺑﺎﻟﺬﻫﺎ< ﻟﻬﺬ
ﻟﺮﺟﻞ ﻟﺘﺤﺪ ¢ﻣﻌﻪ ﺑﻠﻴﻦ ﻟﻄﻒ .
ﺳﺘﻼﺣﻆ $Cﻟﻄﺮﻳﻖ ﻟﺬC Eﺻﻰ ﺑﻪ ﷲ ﻫﻮ ﻃﺮﻳﻖ ﻟﺤﻮ @ ﻟﻮ"" ،ﻟﻴﺲ ﻃﺮ¤
70
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
ﺑﻤﻌﻨﻲ ﻟﻜﻠﻤﺔ ﻟﻜﻨﻪ ﻳﻮﺿﺢ ﺑﻌﺾ ﻟﺸﺮ@ ﻳﺪﻋﻮ ﻟﻨﺎ 4ﻟﺘﺮﻛﻬﺎ .ﻗﺎ Cﻳﻀﺎ "ﻣﺎ 26ﻳﺪ
6 6ﺧﺎﻟﻔﻜﻢ" ﻓﻐﺮﺿﻪ ﻟﻴﺲ ﻣﻌﺎ@ﺿﺔ ﻟﻨﺎ 4ﻫﻮ ﻻ ﻳﺮﻳﺪ $Cﻳﺜﻴﺮﻫﻢ Cﻳﺤﺮ dﻋﻠﻰ
ﻟﻨﺰ eﻟﻜﻨﻪ ﻳﺮﻳﺪ ﻓﻘﻂ $Cﻳﺪﻋﻮﻫﻢ ﻟﻺﻳﻤﺎ $ﻋﺘﻨﺎ ¤ﻷﺧﻼ ¤ﻟﻤﺒﺎ"? ﻟﺴﺎﻣﻴﺔ.
B%ﺗﺪﺑﺮﻧﺎ ﻟﻘﺮ $ﻟﻜﺮﻳﻢ ﻧﺠﺪ $Cﺟﻤﻴﻊ ﻷﻧﺒﻴﺎ ﺗﺼﻔﻮ ﺑﺎﻟﻬﺪ ﻟﺴﻜﻴﻨﺔ
ﻟﺘﺴﺎﻣﺢ .ﻳﺼﻒ ﷲ ﻧﺒﻴﻪ %ﺑﺮ ﻫﻴﻢ ﻗﺎﺋﻼ :
ِﻴﻢ ﴾ ) ﻟﺘﻮﺑﺔ ( ١١٤ : ِ ِZﺑْ ًﺮﻫٍﻴﻢ ًﻷ ّ ٌ
َﺣﻠ ٌ﴿ Zﱠ
ﻓﻲ ﻳﺎ
Cﺧﺮ] ﻳﺼﻒ Cﺧﻼ ¤ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼ[ ﻗﺎﺋﻼ:
ِﻦ
َﻀﻮ ﻣ ْ ِﻴﻆ ﻟ َﻘ ْﻠ ِﺐ ﻻﻧْﻔ ﱡ ِﻦ ﷲِ ﻟِْﻨ َﺖ ﻟَ ُﻬ ْﻢ َﻟَ ْﻮ ُﻛ ْﻨ َﺖ َﻓ ָדﻈﺎ َﻏﻠ َ ﴿ َﻓﺒِ َﻤﺎ َْ 2ﺣ َﻤﺔ ﻣ َ
ِﺮ ﻟَ ُﻬ ْﻢ َ َﺷﺎ ِ ُْ 2ﻫ ْﻢ ﻓِﻲ َﻷ ْﻣ ِﺮ َﻓﺈَِ َEﻋ َﺰ ْﻣ َﺖ َﻓﺘَ َﻮ ﱠﻛ ْﻞ َﺣ ْﻮﻟ َ
ِﻚ َﻓﺎ ْﻋ ُﻒ َﻋ ْﻨ ُﻬ ْﻢ َ ْ
ﺳﺘَ ْﻐﻔ ْ
ِﻴﻦ ﴾ ) \[ ﻋﻤﺮ ( ١٥٩ : ﻟﻤﺘَ َﻮ ﱢﻛﻠ َ
ِ ﷲ ﻳُ ِﺤ ﱡﺐ ُ ﻠﻰ ﷲِ Zﱠ َﻋ َ
ﻟﻐﻀﺐ ﻻﻧﻔﻌﺎ ﻫﻮ Cﻫﻢ ﻣﺎ ﻳﻤﻴﺰ ﻷﺻﻮﻟﻴﺔ .ﺗﺮ] ﻫﺬ /ﻟﺼﻔﺔ ﺑﻮﺿﻮ& ﻓﻲ
ﺧﻄﺐ ﻛﺘﺎﺑﺎ
ﻣﻈﺎﻫﺮ
ﻷﺻﻮﻟﻴﻴﻦ، .ﻓﺎﻻﻧﻔﻌﺎ ﻟﻴﺲ ﻣﻦ ﺧﺼﺎﺋﺺ ﻟﻤﺴﻠﻤﻴﻦ،
ﻳﺼﻒ ﷲ ﺗﻌﺎﻟﻰ ﻟﻤﺆﻣﻨﻴﻦ ﻓﻲ ﻟﻘﺮ $ﻗﺎﺋﻼ:
ﺎ.ِﻴﻦ ﻟ َﻐ ْﻴ َﻆ َﻟ َﻌﺎﻓ ِْﻴ َﻦ َﻋ ِﻦ ﻟﻨﱠ ِ ﻟﻜﺎ ِﻇﻤ َﻟﻀ ﱠﺮ ِ َ َ
ﻟﺴ ﱠﺮ ِ َ ﱠُﻮ ﻓِﻲ ﱠ ﴿ ﻟﱠﺬ َ
ِﻳﻦ ﻳُْﻨ ِﻔﻘ َ
ِﻴﻦ ﴾ ) \[ ﻋﻤﺮ ( ١٣٤ : ﻟﻤ ْﺤ ِﺴﻨ َ َﷲُ ﻳُ ِﺤ ﱠﺐ ُ
ﻓﻠﻴﺲ ﻫﻨﺎ Fﻣﺎ ﻳﺴﺘﺪﻋﻲ ﻏﻀﺐ ﻟﻤﺴﻠﻢ ،ﻓﻜﻞ ﻣﺎ ﻳﺮﻳﺪ /ﻣﻦ ﻵﺧﺮﻳﻦ ﻫﻮ ﻹﻳﻤﺎ$
ﺑﺎﷲ ﻟﻌﻴﺶ ﺑﺎﻷﺧﻼ ¤ﻟﻤﺒﺎ"? ﻟﺴﺎﻣﻴﺔ ،ﻫﺬ ﻓﻘﻂ ﻣﻦ ﻧﻌﻤﺔ ﷲ ﻋﻠﻰ ﻟﻨﺎ .4ﻣﻬﻤﺎ
ﻧﺤﺎ $Cﻧﻔﻌﻞ Cﻧﻮﺿﺢ ﻟﺤﻘﻴﻘﺔ ﻟﻠﻨﺎ% 4ﻻ $Cﻗﻠﻮﺑﻬﻢ ﻫﺪ ﻳﺘﻬﻢ ﺑﺄﻣﺮ ﷲ ﺣﺪ. /
ﻳﺬﻛﺮ ﷲ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻫﺬ /ﻟﺤﻘﻴﻘﺔ ﻟﻬﺎﻣﺔ ﻓﻲ ﻵﻳﺔ ﻟﺘﺎﻟﻴﺔ :
ﺎَ .ﺟﻤِﻴ ًﻌﺎ ﴾ ) ﻟﺮﻋﺪ ِﻳﻦ \ﻣﻨُﻮ ْ َ6ﻟَ ْﻮ ﻳَ َﺸﺎ ﷲُ ﻟَ َﻬ َﺪ Sﻟﻨﱠ َ ﴿ ََ6ﻓ َﻠ ْﻢ ﻳَْﻴﺄَ .ﻟﱠﺬ َ
( ٣١ :
ﺗﺘﻀﺢ ﻫﺬ /ﻟﺤﻘﻴﻘﺔ ﻓﻲ ﻳﺔ Cﺧﺮ] :
ﺎَ .ﺣﺘﱠﻰ ُ bﻛﻠﱡ ُﻬ ْﻢ َﺟﻤِﻴ ًﻌﺎ ََ6ﻓﺄَﻧْ َﺖ ﺗُ ْﻜ ِﺮ ُ
ﻟﻨﱠ َ﴿ َﻟَ ْﻮ َﺷﺎ َ َ2ﺑﱡ َﻚ ﻵ َﻣ َﻦ َﻣ ْﻦ ﻓِﻲ َﻷ ِْ 2
ِﻨﻴﻦ ﴾ ) ﻳﻮﻧﺲ ( ٩٩ : ﻳَ ُﻜﻮﻧُﻮ ُﻣ ْﺆﻣ َ
73
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ﻟﻨﺰ eﺑﺎﻟﻜﻠﻤﺎ
ﻟﺤﺎ"! ﻟﺸﻌﺎ@
ﻟﻐﺎﺿﺒﺔ ﻻﻋﺘﺮ ﺿﺎ
ﻟﺜﻮ@ﻳﺔ .
ﻫﻨﺎ Fﻋﺪ! Cﻣﺜﻠﺔ ﺗﺒﻴﻦ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻛﻴﻔﻴﺔ ﻟﺘﺼﺮ ﻓﻲ ﻣﺜﻞ ﻫﺬ /ﻟﻤﻮ ﻗﻒ ﻣﺜﻞ ﻣﺎ
ﺣﺪ ¢ﺑﻴﻦ ﻧﺒﻲ ﷲ ﺷﻌﻴﺐ ﻟﻜﺎﻓﺮﻳﻦ :
ﺎ[ ﻳَﺎ َﻗ ْﻮ ِ_ ْﻋﺒُ ُﺪْ ﷲﱠ َﻣﺎ ﻟَ ُﻜﻢ ﱢﻣ ْﻦ ِZﻟَـ ٍﻪ ﻏ َْﻴ ُﺮ ُ
﴿ َِZﻟَﻰ َﻣ ْﺪﻳَ َﻦ َ َ6ﺧﺎ ُﻫ ْﻢ ُﺷ َﻌ ْﻴﺒﺎً َﻗ َ
Hﺎَ Pﻋ َﻠ ْﻴ ُﻜ ْﻢ َﻋ َﺬ َ ِﺨ ْﻴ ٍﺮ َِZﻧﱢ َﻲ َ َ6ﺧ ُ
ﻛﻢ ﺑ َ ِZﻧﱢ َﻲ ُ 2َ َ6
ﺎ[ َﻟْﻤِﻴ َﺰ َ ِﻜﻴَ َ ُﺼﻮْ ﻟْﻤ ْ َ َﻻ ﺗَﻨﻘ ُ
ﺎ.ِﺴ ِﻂ َ َﻻ ﺗَْﺒ َﺨ ُﺴﻮْ ﻟﻨﱠ َ ﺑِﺎﻟْﻘ ْ
ﺎ[ َﻟْﻤِﻴ َﺰ َ ﻴﻂ * َﻳَﺎ َﻗ ْﻮ ِ_ ُ ْ َ6ﻓﻮْ ﻟْﻤ ْ
ِﻜﻴَ َ ﻳَ ْﻮ ٍ_ ﱡﻣ ِﺤ ٍ
ِﻳﻦ * ﺑَﻘِﻴﱠ ُﺔ ﷲﱢ َﺧ ْﻴ ٌﺮ ﻟﱠ ُﻜ ْﻢ ُ ِZﻛﻨﺘُﻢ ﱡﻣ ْﺆ ِﻣﻨ َ
ِﻴﻦ ْﺴﺪ َ ُ bﻣﻔ ِ ْ َ6ﺷﻴَﺎ ُﻫ ْﻢ َ َﻻ ﺗَ ْﻌﺜَ ْﻮْ ﻓِﻲ َﻷ ِْ 2
ﻼﺗُ َﻚ ﺗَْﺄ ُﻣ ُﺮ َ َ6 Bﻧﱠْﺘ ُﺮ ََ Bﻣﺎ ﻳَ ْﻌﺒُ ُﺪِﻴﻆ * َﻗﺎﻟُﻮْ ﻳَﺎ ُﺷ َﻌ ْﻴ ُﺐ َ َ6ﺻ َ ِﺤﻔ ٍ َ َﻣﺎ َ6ﻧَﺎ َﻋ َﻠ ْﻴ ُﻜﻢ ﺑ َ
ﺎ[ ﻳَﺎ ﻟﺮ ِﺷﻴ ُﺪ * َﻗ َِﻴﻢ ﱠﻧﺖ ﻟْ َﺤﻠ ُ \ﺑَﺎ ُ©ﻧَﺎ َ6 ْ َ6ﻧﱠ ْﻔ َﻌ َﻞ ﻓِﻲ ْ َ6ﻣ َﻮﻟِﻨَﺎ َﻣﺎ ﻧَ َﺸﺎ ِZﻧﱠ َﻚ ََﻷ َ
ﻨﺖ َﻋ َﻠ َﻰ ﺑَﻴﱢﻨَ ٍﺔ ﱢﻣﻦ ﱠ2ﺑﱢﻲ َ ََ uَ 2ﻗﻨِﻲ ِﻣ ْﻨ ُﻪ ِuْ 2ﻗﺎً َﺣ َﺴﻨﺎً َ َﻣﺎ ِ2ُ6ﻳ ُﺪ ْ َ6 َﻗ ْﻮ ِ_ َ62َ َ6ﻳْﺘُ ْﻢ ُ ِZﻛ ُ
ﺳﺘَ َﻄ ْﻌ ُﺖ َ َﻣﺎ ﺗَ ْﻮﻓِﻴﻘِﻲﻼ ََ zﻣﺎ ْ ﺎﻛ ْﻢ َﻋ ْﻨ ُﻪ ِ2ُ6 ِْ Zﻳ ُﺪ ِZﻻﱠ ِﻹ ْﺻ َ َﻜ ْﻢ ِZﻟَﻰ َﻣﺎ َ6ﻧْ َﻬ ُ َ ُ6ﺧﺎﻟِﻔ ُ
ِﻴﺐ ﴾ ) ﻫﻮ( ٨٨-٨٤ : A ِZﻻﱠ ﺑِﺎﷲﱢ َﻋ َﻠ ْﻴ ِﻪ ﺗَ َﻮ ﱠﻛ ْﻠ ُﺖ َِZﻟَْﻴ ِﻪ ُ6ﻧ ُ
ﻧﻼﺣﻆ $Cﺷﻌﻴﺐ "ﻋﺎ ﺷﻌﺒﻪ ﻟﺘﻘﻮ] ﷲ ﻟﺘﺰ [ ﻷﺧﻼ ¤ﻟﺴﺎﻣﻴﺔ Bﻟﻚ ﺑﻜﻞ
" ﻟﻄﻒ ،ﻫﻨﺎ ﻧﻮﺿﺢ ﺑﻌﺾ ﻟﻤﻔﺎﻫﻴﻢ ﻷﺳﺒﺎ< ﻟﻜﺎﻣﻨﺔ ﺧﻠﻒ ﻣﺎ @" ﻓﻲ ﻫﺬ/
ﻵﻳﺎ
:
* ﻋﻨﺪﻣﺎ ﻗﺎ ﺷﻌﻴﺐ ﻟﻘﻮﻣﻪ "ﻣﺎ 6ﻧﺎ ﻋﻠﻴﻜﻢ ﺑﺤﻔﻴﻆ" ﻟﻢ ﻳﻜﻦ ﻳﺮﻳﺪ $Cﻳﺴﻴﻄﺮ ﻋﻠﻴﻬﻢ
ﺑﻞ ﻗﺼﺪ ﻓﻘﻂ %ﺧﺒﺎ@ﻫﻢ ﺑﺎﻟﺤﻘﻴﻘﺔ ﻟﺘﻲ ﺿﺤﻬﺎ ﷲ.
* " Zﻧﻚ ﻷﻧﺖ ﻟﺤﻠﻴﻢ ﻟﺮﺷﻴﺪ" ﻫﺬ /ﻫﻲ ﻛﻠﻤﺎ
ﻟﻜﺎﻓﺮﻳﻦ ﻟﺸﻌﻴﺐ ﻟﺘﻲ ﺗﻮﺿﺢ
ﻣﺪ] ﻟﻄﻔﻪ "Cﺑﻪ ،ﻫﻢ ﺑﺄﻧﻔﺴﻬﻢ ﻣﻦ Cﻗﺮ ﺑﺬﻟﻚ.
* "ﻗﺎ[ ﻳﺎ ﻗﻮ_ 626ﻳﺘﻢ Zﻛﻨﺘﻢ ﻋﻠﻰ ﺑﻴﻨﺔ" ﻫﺬ /ﻟﻜﻠﻤﺎ
ﻟﺘﻲ ﺳﺘﻌﻤﻠﻬﺎ ﺷﻌﻴﺐ
ﺗﺪ ﻋﻠﻰ Cﻧﻪ ﻳﺪﻋﻮ ﻟﻜﺎﻓﺮﻳﻦ ﻟﺘﺤﻜﻴﻢ ﻋﻘﻮﻟﻬﻢ ﺿﻤﺎﺋﺮﻫﻢ .ﺑﻤﻌﻨﻲ ﺧﺮ ﻓﻬﻮ ﻟﻢ
ﻳﻀﻐﻂ ﻋﻠﻴﻬﻢ ﻟﻜﻨﻪ ﻧﺎﻗﺶ ﻋﻘﻮﻟﻬﻢ "ﻋﺎﻫﻢ ﻟﻠﺘﻮﺻﻞ ﻟﻠﺤﻘﺎﺋﻖ ﺑﻨﺎ ﻋﻠﻰ ﻣﺎ ﺗﺪﻟﻬﻢ ﻋﻠﻴﻪ
Cﻓﻜﺎ@ﻫﻢ ﺿﻤﺎﺋﺮﻫﻢ.
* "ﻣﺎ 26ﻳﺪ 6 6ﺧﺎﻟﻔﻜﻢ Zﻟﻰ ﻣﺎ 6ﻧﻬﺎﻛﻢ ﻋﻨﻪ" ﺗﺤﺮﻳﻢ ﺷﻌﻴﺐ ﻫﻨﺎ ﻟﻴﺲ ﺗﺤﺮﻳﻤﺎ
72
ﻟﻴﺴﺖ ﺗﻴﺎ@ %ﺳﻼﻣﻴﺎ %ﻧّﻤﺎ ﻧﺘﺠﺖ ﻋﻦ ﻓﻜﺮ ﺿﻊ ﺳﻴﺎﺳﻲ ﻓﺪ %ﻟﻰ ﻟﻌﺎﻟﻢ ﻹﺳﻼﻣﻲ
ﻣﻦ ﻟﺨﺎ@¬ .ﻋﻨﺪﻣﺎ ﻧﺪ@ 4ﺗﻠﻚ ﻟﻈﺎﻫﺮ! ﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﻤﺴﻤﺎ! ﺑﺎﻷﺻﻮﻟﻴﺔ ،ﻧﺠﺪ
Cﻧﻬﺎ ﺗﺠﻤﻊ ﻷﺳﺎﻟﻴﺐ ﻷﻓﻜﺎ@ ﻟﺘﻲ ﺗﺒﻨﺎﻫﺎ ﻟﺸﻴﻮﻋﻴﻮ $ﻓﻲ ﻟﻤﺎﺿﻲ .ﻓﺘﻌﺒﻴﺮ " ﻟﺘﻌﺼﺐ
ﻷﻋﻤﻰ" ﻻ ﻧﺠﺪ /ﻓﻲ ﻹﺳﻼ[:
ﻟﺠﺎﻫِﻠﻴ ِﺔ َﻓﺄﻧْ َﺰ َ[ ﷲُ
ﻟﺤﻤِﻴﱠ َﺔ َﺣﻤِﻴﱠ َﺔ َ ﱠ ِﻢ َ َﺮ ﻓِﻲ ُﻗ ُﻠﻮﺑِﻬ ْ ِﻳﻦ َﻛﻔ ُ ﴿ َ Eْ ِZﺟ َﻌ َﻞ ﷲ ﻟﱠﺬ َ
ِﻴﻦ ََ6ﻟْ َﺰ ُﻣ ُﻬ ْﻢ َﻛ ِﻠ َﻤ َﺔ ﻟﺘﱠ ْﻘ َﻮَ َ Sﻛﺎﻧُﻮ َ َ6ﺣ ﱠﻖ ﺑِ َﻬﺎ َﺳ ِﻜﻴﻨَﺘَ ُﻪ َﻋ َﻠﻰ َُ 2ﺳﻮﻟِ ِﻪ َ َﻋ َﻠﻰ ُ
ﻟﻤ ْﺆ ِﻣﻨ َ
ِﻜ ﱢﻞ َﺷﻲ ِ َﻋﻠِﻴ ًﻤﺎ ﴾ ) ﻟﻔﺘﺢ ( ٢٦ : ﺎ ﷲُ ﺑ ُ َْ 6ﻫ َﻠ َﻬﺎ َ َﻛ َ
ﻛﻞ ﻟﻤﺴﻠﻤﻴﻦ @ﻓﺾ ﻟﺘﻌﺼﺐ ﻛﻠﻴﺎ ،ﻓﺎﻟﺠﺪ ﻹﺻﺮ @ ﻋﻠﻰ ﻟﺮEC ﻳﺠﺐ ﻋﻠﻰ ّ
ﻳﻌﺎ@ dﻣﺎ ﺟﺎ ﻓﻲ ﻟﻘﺮ $ﻟﻜﺮﻳﻢ ،ﺑﻞ ﻳﺠﺐ ﻋﻠﻰ ﻟﻤﺴﻠﻢ $Cﻳﺘﺒﻨﻰ ﻣﻮﻗﻔﺎ ﻫﺎ"ﺋﺎ
ﻣﺘﺴﺎﻣﺤﺎ @ﺣﻴﻤﺎ .ﻳﺠﺐ $Cﻳﻜﻮ $ﻟﻤﺴﻠﻤﻮ $ﻣﺜﺎﻻ ﻟﻠﻌﺎﻟﻢ ﻓﻲ ﺣﻜﻤﺘﻬﻢ ﺗﺴﺎﻣﺤﻬﻢ
ﻋﺘﺪ ﻟﻬﻢ ﺗﻮ ﺿﻌﻬﻢ ﺳﻠﻤﻬﻢ .ﻛﺬﻟﻚ ﻳﺠﺐ $Cﻳﻜﻮﻧﻮ ﺻﻮ@! ﻧﻘﻴﺔ ﻟﻺﺳﻼ[ ﻟﻴﺲ
ﻓﻘﻂ ﺑﻬﺬ /ﻟﺼﻔﺎ
ﻟﻜﻦ Cﻳﻀﺎ ﺑﺈﻧﺠﺎ ﺗﻬﻢ ﻓﻲ ﻣﻴﺎ"ﻳﻦ ﻟﻌﻠﻢ ﻟﺘﺮ ¢ﻟﻔﻦ ﻛﻞ
ﻣﺘﻄﻠﺒﺎ
ﻟﻤﺠﺘﻤﻊ.
ﻣﻦ ﺟﺒﺎ
ﻟﻤﺴﻠﻢ ﻛﺬﻟﻚ ﺗﻮﺿﻴﺢ ﻷﻓﻜﺎ@ ﻟﺼﺤﻴﺤﺔ ﻟﻺﺳﻼ[ ﺣﻤﺎﻳﺘﻪ ﻣﻦ
ﻟﻔﻜﺮ ﻟﺪﺧﻴﻞ .ﻳﻮﺿﺢ ﷲ ﻓﻲ ﻫﺬ /ﻵﻳﺔ ﻣﺎ ﻳﺠﺐ $Cﻳﻜﻮ $ﻋﻠﻴﻪ ﻟﻤﺴﻠﻤﻮ $ﺗﺠﺎ/
ﻵﺧﺮﻳﻦ:
ِﻈ ِﺔ ﻟْ َﺤ َﺴﻨَ ِﺔ َ َﺟﺎ ِAﻟْ ُﻬ ْﻢ ﺑِﺎﻟﱠﺘِﻲ ﻫِﻲ ِﻴﻞ َ2ﺑﱢ َﻚ ﺑِﺎﻟْ ِﺤ ْﻜ َﻤ ِﺔ َ َ
ﻟﻤ ْﻮﻋ َ ﴿ ِْZ hُ Aﻟَﻰ َﺳﺒ ِ
ِﻳﻦ ﴾ ِ َ2ﺑﱠ َﻚ ُﻫ َﻮ ْ َ6ﻋ َﻠ ُﻢ ﺑِ َﻤ ْﻦ َﺿ ﱠﻞ َﻋ ْﻦ َﺳﺒِﻴ ِﻠ ِﻪ َ ُﻫ َﻮ ْ َ6ﻋ َﻠ ُﻢ ﺑِﺎﻟْ ُﻤ ْﻬﺘَﺪ َ
ْ َ6ﺣ َﺴ ُﻦ Zﱠ
) ﻟﻨﺤﻞ ( ١٢٥ :
75
"ﺑﺎﻟﻨﺴﺒﺔ Zﻟﻰ ﻹ2ﻫﺎﺑﻴﻴﻦ ،ﻳُﻌﺘﺒﺮ ﻗﺘﻞ ﻷﺑﺮﻳﺎ ﻟﺘﺪﻣﻴﺮ ﻟﺘﺨﺮﻳﺐ 6ﺳﻠﻮﺑﺎ ﻓﻲ ﻟﺤﻴﺎ .Qﻫﻢ
ﻳﺘﻌﻤﺪ 2Zﻗﺔ ﻟﺪﻣﺎ .ﻓﻬﻢ ﻳﻘﺘﻠﻮ ﻷﺑﺮﻳﺎ ،ﻳﻔﺠﺮ ﻷﻃﻔﺎ[ ﻳﻬﺪﻣﻮ ﻟﺒﻴﻮ Iﺑﻼ 2ﺣﻤﺔ".
، B%ﻓﻮ ﺟﺐ ﻟﻤﺴﻠﻢ ﻫﻮ $Cﻳﻮﺿﺢ ﻟﺤﻘﺎﺋﻖ ﻳﺪﻋﻮ ﻟﻨﺎ 4ﻟﻘﺒﻮﻟﻬﺎC .ﻣﺎ ﻗﺒﻮ ﻟﻨﺎ4
@ Cﻓﻀﻬﻢ ﻟﻠﺪﻋﻮ! ﻓﻴﺮﺟﻊ ﻓﻘﻂ ﻹ@ "ﺗﻬﻢ ﻟﺤﺮ! .ﻳﻮﺿﺢ ﷲ ﻫﺬ /ﻟﺤﻘﻴﻘﺔ ﻋﻨﺪﻣﺎ ﻳﻘﻮ
%ﻧﻪ ﻻ %ﻛﺮ /ﻓﻲ ﻟﺪﻳﻦ :
ِﺎﻟﻄﺎﻏ ِ
ُﻮَ Iﻳُ ْﺆﻣﻦ ُﺮ ﺑ ﱠ ِﻦ ﻟْ َﻐ ﱢﻲ َﻓ َﻤ ْﻦ ﻳَ ْﻜﻔ ْ
ﻟﺮﺷ ُﺪ ﻣ َ ﻳﻦ َﻗ ْﺪ ﺗَﺒَﻴﱠ َﻦ ﱡ ﴿ َﻻ ِْ Zﻛ َﺮ َ
ﻓِﻲ ﻟ ﱢﺪ ِ
ِﺼﺎ َ_ ﻟَ َﻬﺎ َﷲُ َﺳﻤِﻴ ٌﻊ َﻋﻠ ٌ
ِﻴﻢ ﴾ ﺳﺘَ ْﻤ َﺴ َﻚ ﺑِﺎﻟ ُﻌ ْﺮ َ ِ Qﻟ ُﻮﺛﻘَﻰ َﻻ ﻧْﻔ َ َﺪ ْ ﺑِﺎﷲ َﻓﻘ ْ
) ﻟﺒﻘﺮ( ٢٥٦ : Q
،$B%ﻻ %ﻛﺮ /ﻟﻠﻨﺎ 4ﻟﺘﺮ Fﻋﻘﺎﺋﺪﻫﻢ ﻋﺘﻨﺎ ¤ﻹﺳﻼ[ ،ﻻ %ﺟﺒﺎ@ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻷ"
ﻟﺼﻠﻮ
ﺟﺘﻨﺎ< ﻟﻤﻌﺎﺻﻲ ،ﻫﻨﺎ Fﻓﻘﻂ ﻟﻨﺼﻴﺤﺔ.
ﻳﻮﺿﺢ ﷲ ﻟﺮﺳﻮﻟﻪ ﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼ[ ﻓﻲ ﺑﻌﺾ ﻳﺎﺗﻪ $Cﻟﻤﺴﻠﻤﻴﻦ ﻟﻴﺴﻮ
ﻃﻐﺎ!:
ﺎPُﺮ\ َﻣ ْﻦ ﻳَ َﺨ ُ
ِﺠﺒﱠﺎ ٍَ 2ﻓ َﺬ ﱢﻛ ْﺮ ﺑِﺎﻟﻘ ِ ِﻢ ﺑ َ ﴿ "ﻧَ ْﺤ ُﻦ ْ َ6ﻋ َﻠ ُﻢ ﺑ َِﻤﺎ ﻳَﻘُﻮﻟُ َ
ﻮ َ َﻣﺎ َ6ﻧْ َﺖ َﻋ َﻠ ْﻴﻬ ْ
َﻋِﻴ ِﺪ ﴾ ) ] ( ٤٥ :
ِﻦ َ2ﺑﱢ ُﻜ ْﻢ َﻓ َﻤ ْﻦ ْﻫﺘَﺪَ Sﻓﺈِﻧﱠ َﻤﺎ ﻳَ ْﻬﺘَﺪِ aﻟِﻨَﻔ ِ
ْﺴ ِﻪ ﺎَ .ﻗ ْﺪ َﺟﺎ َ ُﻛ ْﻢ َ
ﻟﺤ ﱡﻖ ﻣ ْ " ُﻗ ْﻞ ﻳَﺎ َ6ﻳﱡ َﻬﺎ ﻟﻨﱠ ُ
ﻴﻞ ﴾ ) ﻳﻮﻧﺲ ( ١٠٨ : َ َﻣ ْﻦ َﺿ ﱠﻞ َﻓﺈِﻧﱠ َﻤﺎ ﻳَ ِﻀ ﱡﻞ َﻋ َﻠ ْﻴ َﻬﺎ َ َﻣﺎ َ6ﻧَﺎ َﻋ َﻠ ْﻴ ُﻜ ْﻢ ﺑِ َﻮ ِﻛ ٍ
$ّ %ﻣﺴﺌﻮﻟﻴﺔ ﻟﻤﺆﻣﻨﻴﻦ ﻫﻲ ﺷﺮ& "ﻳﻨﻬﻢ% $" ،ﻛﺮ C /ﺿﻐﻂ ﻋﻠﻰ Cﺣﺪ ،ﻗﺪ
ُCﻣﺮ $Cﻳﺪﻋﻮ ﺑﺎﻟﺤﻜﻤﺔ ﺣﺘﻰ ﻣﻊ Cﻛﺜﺮ ﻟﻜﺎﻓﺮﻳﻦ ﻗﺴﻮ! .ﻣﺜﻞ ﻫﺆﻻ ﻟﺪﻋﺎ! ﻻ ﻳﻤﻜﻦ
$Cﻳﻜﻮﻧﻮ Cﺻﻮﻟﻴﻴﻦ ،ﻷ ّ $ﻷﺻﻮﻟﻴﺔ ﺗﻨﺘﻬﺞ ﻋﻜﺲ ﻛﻞ ﻣﺎ Bﻛﺮﻧﺎ ./ﻷﻛﻴﺪ $Cﻷﺻﻮﻟﻴﺔ
74
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
77
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
"ﻳﻌﻤﺪ ﻹ2ﻫﺎﺑﻴﻮ ﻟﻠﺘﺨﺮﻳﺐ ﻟﻨﻔﺴﻲ ﻟﺠﺴﺪ aﻟﻠﻮﺻﻮ[ Zﻟﻰ 6ﻫﺪﻓﻬﻢ6 .ﻣﺎ ﺗﻌﺎﻟﻴﻢ ﻟﺪﻳﻦ،
ﻟﺘﻲ ﺗﻌﺎ b2ﻹ2ﻫﺎ ،Hﻓﻬﻲ ﺗﺪﻋﻮ Zﻟﻰ ﻧﺸﺮ ﻟﻤﺤﺒﺔ ﻟﺨﻴﺮ ﻟﺮﺣﻤﺔ ﻟﺴﻌﺎ QAﻷﻣﻞ ﻓﻲ ﻟﻤﺠﺘﻤﻊ".
76
ﻫﺎ 2ﻳﺤﻴﻰ )ﻋﺪﻧﺎ 6ﻗﻄﺎ(2
79
ﻹﺳﻼ_ ﻳﻨ ّﺪ Aﻹ2ﻫﺎH
ﻮ * َ َ6ﻻ ِZﻧﱠ ُﻬ ْﻢِﺤ َ َ bﻗﺎﻟُﻮ ِZﻧﱠ َﻤﺎ ﻧَ ْﺤ ُﻦ ُﻣ ْﺼﻠ ُ ْﺴ ُﺪ ﻓِﻲ َﻷ ِْ 2 ِﻴﻞ ﻟَ ُﻬ ْﻢ َﻻ ﺗُﻔ ِ
﴿ َ َEِZﻗ َ
﴾ ) ﻟﺒﻘﺮ( ١٢-١١ : Q َﻟَ ِﻜ ْﻦ َﻻ ﻳَ ْﺸ ُﻌ ُﺮ َْﺴ ُﺪ َُﻫﻢ ﻟْ ُﻤﻔ ِ
ﻗﺘﻞ ﻷﺑﺮﻳﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺ@ﻫﺎﺑﻴﻴﻦ ﻃﺮﻳﻘﺔ ﺣﻴﺎ! .ﻓﻬﻢ ﻳﻘﺘﻠﻮ $ﻷﺑﺮﻳﺎ ﻳﻔﺠﺮ$
ﻷﻃﻔﺎ ﺑﻼ @ﺣﻤﺔ .ﻓﺈ@ ﻗﺔ ﻟﺪﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ %ﻟﻴﻬﻢ ﺗﺤﻘﻖ ﻟﺴﻌﺎ"! ،ﺣﺘﻰ Cﻧﻬﻢ ﻟﻢ ﻳﻌﻮ"
ﺑﺸﺮ ﺑﻞ ﺗﺤﻮﻟﻮ %ﻟﻰ ﺣﻮ ﻫﺎﺋﺠﺔ B% .ﺟﺪ ﺑﻴﻨﻬﻢ ﻣﻦ ﻳﻈﻬﺮ ﺑﻌﺾ ﻟﺸﻌﻮ@ ﺑﺎﻟﺸﻔﻘﺔ
ﻳﺤﺘﻘﺮﻧﻪ ﻳﻌﺘﺒﺮﻧﻪ ﺟﺒﺎﻧﺎ Cﺧﺎﺋﻨﺎ .ﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺴﺘﺨﺪﻣﻮ $ﻷﺳﻠﺤﺔ ﺿﺪ ﺑﻌﻀﻬﻢ
ﻟﺒﻌﺾ ،ﻳﻘﻮﻣﻮ $ﺑﻤﺎ ﻳﺴﻤﻰ ﻟﺘﻄﻬﻴﺮ " ﺧﻞ ﻣﻨﻈﻤﺎﺗﻬﻢ.
ﻧﻼﺣﻆ ﺑﻮﺿﻮ& Cﻧﻪ ﻻﺷﻲ Cﻛﺜﺮ ﺷﺮ ﻣﻦ @%ﻗﺔ ﻟﺪﻣﺎ .ﻣﻦ ﻳﺪﻋﻢ ﻫﺬ /ﻟﻬﻤﺠﻴﺔ
ﻓﻜﺄﻧﻪ ﻳﺤﻤﻲ ﻫﺬ ﻟﺸﺮ .ﻳﺠﺐ $Cﻻ ﻧﻨﺨﺪ eﺑﺎﻹ@ﻫﺎﺑﻴﻴﻦ ﻟﺬﻳﻦ ﻳﺴﺘﺨﺪﻣﻮ $ﻟﻐﺔ ﻟﺪﻳﻦ
ﻣﻔﺮ" ﺗﻪ .ﻓﻬﺆﻻ ﻟﺬﻳﻦ ﻳﻠﺒﺴﻮ $ﻋﺒﺎ! ﻟﺪﻳﻦ ﻟﺒﺎﻃﻠﺔ Bﻧﺒﻬﻢ ﻣﻀﺎﻋﻒ @% ،ﻗﺔ ﻟﺪﻣﺎ
ﻟﺪﻋﻮ! ﺑﻤﺎ ﻟﻴﺲ ﻓﻲ ﻟﺪﻳﻦ ﺑﻞ ﺑﻤﺎ ﻳﺨﺎﻟﻒ ﻟﺪﻳﻦ Cﻳﻀﺎ.
ﻓﺎﻹ@ﻫﺎ< ﻟﺪﻳﻦ ﻳﺘﻌﺎ@ﺿﺎ $ﺗﻤﺎﻣﺎ ،ﺣﻴﺚ ﻳﺘﺒﻨﻰ ﻹ@ﻫﺎ< ﻃﺮﻳﻖ ﻟﻌﺪ $ﻟﻘﺘﻞ
ﻟﺼﺮ eﻟﻈﻠﻢ ﻟﺒﺆ .4ﺑﻴﻨﻤﺎ ﻳﻨﻬﻰ ﻟﻘﺮ $ﻋﻦ ﻛﻞ ﻫﺬ ﻟﻈﻠﻢ ،ﻳﺪﻋﻮ ﷲ ﻟﻠﺴﻼ[
ﻟﻮ" ﻟﺘﺂﻟﻒ ﻟﺘﺮ ﺣﻢ .ﻳﺤﺮ[ ﻛﻞ Cﻧﻮ C eﻓﻌﺎ ﻟﺘﺮﻫﻴﺐ ﻟﺘﻲ ﻻ ﺗﺸﺠﻊ ﻋﻠﻰ
ﻟﺴﻼ[ ،ﻳﺪﻳﻦ Cﻟﺌﻚ ﻟﺬﻳﻦ ﻳﺮﺗﻜﺒﻮ $ﻣﺜﻞ ﻫﺬ /ﻷﻋﻤﺎ:
ﻮﺻ َﻞﻮ َﻣﺎ َ َ6ﻣ َﺮ ﷲُ ﺑِ ِﻪ ٍ َ6ﻳُ َ ِﻦ ﺑَ ْﻌ ِﺪ ﻣِﻴﺜَﺎ ِﻗ ِﻪ َﻳَﻘ َ
ْﻄ ُﻌ َ ﻮ َﻋ ْﻬ َﺪ ﷲِ ﻣ ْ ُﻀ َ ﴿ َﻟﱠﺬ َ
ِﻳﻦ ﻳَْﻨﻘ ُ
ُ6 bﻟَﺌ َ
ِﻚ ﻟَ ُﻬ ْﻢ ﻟ ﱠﻠ ْﻌﻨَ ُﺔ َﻟَ ُﻬ ْﻢ ُﺳﻮ ُ ﻟ ﱠﺪ ِ﴾ 2 ﻓِﻲ َﻷ ِْ 2 ْﺴ ُﺪ َ َﻳُﻔ ِ
) ﻟﺮﻋﺪ ( ٢٥ :
ﻣﻦ ﻟﺼﻔﺎ
ﻷﺳﺎﺳﻴﺔ ﻟﻺ@ﻫﺎﺑﻴﻴﻦ ﻟﺬﻳﻦ ﻳﻤﺎ@ﺳﻮﻧﻪ Cﻧﻬﻢ ﺑﻌﻴﺪ $ﻛﻞ ﻟﺒﻌﺪ
ﻋﻦ ﺣﺐ ﷲ ﻻ ﻳﻌﺮﻓﻮ $ﺣﺘﻰ ﻟﺨﻮ ﻣﻨﻪ .ﻓﻘﺪ ﻗﺴﺖ ﻗﻠﻮﺑﻬﻢ ﻣﺮﺿﺖ @Cﺣﻬﻢ.
ﻳﺨﺒﺮﻧﺎ ﷲ ﻋﻦ ﻫﺆﻻ ﻓﻲ ﻟﻘﺮ $ﻟﻜﺮﻳﻢ ﺑﻘﻮﻟﻪ:
ﺎ hﻟِ ْﻠ َﺨ ْﻴ ِﺮ ُﻣ ْﻌﺘَ ٍﺪ َ6ﺛِﻴٍﻢ
ِﻴﻦ * َﻫ ﱠﻤﺎ ٍَ uﻣ ﱠﺸﺎ ٍ ﺑِﻨَﻤِﻴ ٍﻢ * َﻣﻨﱠ ٍ ﻼ ٍَ Pﻣﻬ ٍ ﴿ َ َﻻ ﺗُ ِﻄ ْﻊ ُﻛ ﱠﻞ َﺣ ﱠ
ِﻚ َuﻧِﻴ ٍﻢ ﴾ ) ﻟﻘﻠﻢ ( ١٣-١٠ : * ُﻋﺘُ ﱟﻞ ﺑَ ْﻌ َﺪ َEﻟ َ
ﻗﺪ ﺣﺮ[ ﷲ ﻟﺜﻮ@! ﻻﻋﺘﺪ ﺑﻼ ﺳﺒﺐ ،ﻳﺤﺮ[ ﻹﺳﻼ[ ﻣﺎ ﻧﺴﻤﻴﻪ ﻵ $ﺑﺄﻋﻤﺎ
78
6ﻋﻤﺎ[ ﻟﻌﻨﻒ :
6ﺣﺪ 6ﻫﻢ ﻃﺮ] ﻟﺪﻋﺎﻳﺔ
ﻟﻠﻤﻨﻈﻤﺎ Iﻹ2ﻫﺎﺑﻴﺔ
ﻳﻌﺘﺒﺮ ﻹ@ﻫﺎﺑﻴﻮC $ﻋﻤﺎ ﻟﻌﻨﻒ "ﻋﺎﻳﺔ ﻟﻤﻨﻈﻤﺎﺗﻬﻢ .ﻓﺒﺎﻟﻨﺴﺒﺔ
ﻟﻬﻢC ،ﻋﻤﺎ ﻣﺜﻞ ﻗﺘﻞ ﻷﺑﺮﻳﺎ ﺳﺮﻗﺔ ﻟﺒﻨﻮ Fﻏﺘﻴﺎ ﻟﻨﺎ 4ﻟﺨﻄﻒ ﻟﺘﻔﺠﻴﺮ،
ﺗﻘﻮ[ ﻛﻠﻬﺎ ﺑﺪ@ ﻟﺪﻋﺎﻳﺔ ﻟﻜﻔﺎﺣﻬﻢ .ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺ@ﻫﺎ< ﻟﺬ Eﻳﻤﻴﻞ %ﻷ] ﻟﻔﻮﺿﻰ،
ﻓﺈ $ﻟﻘﻴﺎ[ ﺑﻌﻤﻞ ﻋﻨﻒ ﺣﺪ ﻳﻌﻤﻞ ﻣﻦ ﻟﺪﻋﺎﻳﺔ ﻓﻲ ﻳﻮ[ ﻣﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﻓﻌﻠﻪ ﻟﻤﻼﻳﻴﻦ ﻣﻦ
ﻟﻤﻨﺸﻮ@
.
ﻣﺜﻞ ﻫﺬ /ﻷﻓﻜﺎ@ ﻏﺮﻳﺒﺔ ﺗﻤﺎﻣﺎ ﻋﻠﻰ ﻛﻞ ﻟﻤﺸﺎﻋﺮ ﻹﻧﺴﺎﻧﻴﺔ ﻣﻦ ﻟﺮﺣﻤﺔ ﻟﻌﻄﻒ ﻟﺘﺴﺎﻣﺢ،
ﻫﻲ ﻣﻨﺎﻓﻴﺔ ﻛﺬﻟﻚ ﻟﻜﻞ ﺗﻌﺎﻟﻴﻢ ﻟﻘﺮ ،$ﻗﺪ ﺗﺆﺛﺮ ﻓﻘﻂ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ
ﻟﺘﻲ ﺗﺴﻴﻄﺮ ﻋﻠﻴﻬﺎ Cﻓﻜﺎ@
ﻣﻌﺘﻘﺪ
ﻣﻌﺎ"ﻳﺔ ﻟﻠﺪﻳﻦ .ﻟﻬﺬ ﻟﺴﺒﺐ ،ﻓﺈ $ﻟﺤﻞ ﻟﻮﺣﻴﺪ ﻟﺬ Eﻳﻤﻜﻦ $Cﻳﻨﻘﺬ ﻹﻧﺴﺎﻧﻴﺔ
ﻣﻦ ﻣﺜﻞ ﻫﺬ ﻟﺘﻔﻜﻴﺮ ﻟﺠﺎﻫﻞ ﻫﻮ ﺗﻄﺒﻴﻖ ﺗﻌﺎﻟﻴﻢ Cﺧﻼﻗﻴﺎ
ﻟﻘﺮ $ﻟﻜﺮﻳﻢ Cﺳﻠﻮﺑﺎ ﻓﻲ
ﻟﺤﻴﺎ!.
83
ﻟﺴ َ
ﻼ ِ
َ ﻳَ ْﻬﺪِ ﱠ
ِ َ ﻰَﻟِ
ﻮ ﻋ
ُ ﺪ
ْ ﻳ
َ ُ
﴿" َ ﷲ
َﻣ ْﻦ ﻳَ َﺸﺎ ُ& ِِ %ﺻ َﺮ ٍ
! ُﻣ ْﺴﺘَﻘِﻴ ٍﻢ ﴾
) ﻳﻮﻧﺲ ( ٢٥ :
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
﴿ َ ُﻗﻮﻟُﻮ َ Eﻣﻨﱠﺎ ﺑِﺎﻟﱠﺬِ ُﻧْ ِﺰ َِ Aﻟَْﻴﻨَﺎ َُﻧْ ِﺰ َِ Aﻟَْﻴ ُﻜ ْﻢ َِﻟَ ُﻬﻨَﺎ َِﻟَ ُﻬ ُﻜ ْﻢ َ ِ
ﺣ ٌﺪ َﻧَ ْﺤ ُﻦ
ﻮ ) ﴾ Lﻟﻌﻨﻜﺒﻮ( ٤٦ : I ﻟَ ُﻪ ُﻣ ْﺴﻠ ُ
ِﻤ َ
1Iﺟﻤﻴﻊ ﺗﺒﺎ Aﻫﺬ^ ﻟﺪﻳﺎﻧﺎ
ﻟﺜﻼﺛﺔ ﻟﻌﻈﻴﻤﺔ ﻳﺆﻣﻨﻮ 1ﺑﺄ 1ﷲ ﻫﻮ ﺧﺎﻟﻖ ﻟﻜﻮ1
ﻣﻦ ﻟﻌﺪ Cﻫﻮ ﻟﻤﺴﻴﺮ ﻟﻪ ﺑﻘﺪ'ﺗﻪ ﻟﻤﻄﻠﻘﺔ.
ﻌﺮ< ﻟﻤﺴﻴﺤﻴﻮ 1ﻟﻴﻬﻮ Hﻓﻲ ﻟﻘﺮ_ 1ﻟﻜﺮﻳﻢ ﺑﺄﻫﻞ ﻟﻜﺘﺎ ،Dﻗﺪ ﻣﺮ ﻟﻤﺴﻠﻤﻮ1 "ﻳُ ﱠ
ﺑﺎﺣﺘﺮﻣﻬﻢ ﻟﺮﺣﻤﺔ ﺑﻬﻢ .ﻓﻬﻢ ﻳﺸﺎ'ﻛﻮ 1ﻟﻤﺴﻠﻤﻴﻦ ﻧﻔﺲ ﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ"
* ﻳﺆﻣﻨﻮ 1ﺑﻤﻌﺠﺰ! ﷲ ﻓﻲ ﺧﻠﻘﻪ ﻧﻪ ﻫﻮ ﻟﺬ fﻫﺐ ﻟﺮ dﻟﺤﻴﺎ! ﻟﻺﻧﺴﺎ.1
* ﻳﺆﻣﻨﻮ 1ﺑﺎﻟﺒﻌﺚ ﻟﺠﻨﺔ ﻟﺠﺤﻴﻢ ﻟﻤﻼﺋﻜﺔ ،ﺑﺄ 1ﺣﻴﺎﺗﻨﺎ ﺗﺴﻴﺮ ﺑﻘﺪ' ﷲ
ﺗﻌﺎﻟﻰ.
* ﻳﺆﻣﻨﻮ 1ﺑﺄﻧﻪ Iﻟﻰ ﺟﺎﻧﺐ ﻋﻴﺲ ﻣﻮﺳﻰ ﻣﺤﻤﺪ ﻋﻠﻴﻬﻢ ﻟﺴﻼ' Cﺳﻞ ﷲ ﻟﻌﺪﻳﺪ
ﻣﻦ ﻟﺮﺳﻞ ﻣﺜﻞ ﻧﻮI dﺑﺮﻫﻴﻢ ﺳﺤﻖ ﻋﻠﻰ ﻣﺮ ﻟﺘﺎ'ﻳﺦ ،ﻫﻢ ﻳﺤﺒﻮ 1ﺟﻤﻴﻊ ﻫﺆﻻi
ﻌﺮ Uﻟﻤﺴﻴﺤﻴﻮ Lﻟﻴﻬﻮ! ﻓﻲ ﻟﻘﺮ LEﻟﻜﺮﻳﻢ ﺑﺄﻫﻞ ﻟﻜﺘﺎ ،ﻗﺪ ﻣﺮ ﻟﻤﺴﻠﻤﻮL
“ﻳُ ﱠ
ﺑﺎﺣﺘﺮﻣﻬﻢ ﻟﺮﺣﻤﺔ ﺑﻬﻢ .ﻓﻬﻢ ﻳﺸﺎﻛﻮ Lﻟﻤﺴﻠﻤﻴﻦ ﻧﻔﺲ ﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ"
85
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﺷﺘﺮ gﻟﻤﺴﻠﻤﻴﻦ
ﻫﻞ ﻟﻜﺘﺎ ﻓﻲ ﻟﻘﻴﻢ ﻟﻤﻌﺘﻘﺪ Iﻟﻌﺎﻣﺔ
ﻫﻨﺎ Vﻟﻌﺪﻳﺪ ﻣﻦ ﻟﻤﻈﺎﻫﺮ ﻟﻤﺸﺘﺮﻛﺔ ﺑﻴﻦ ﻟﻤﻌﺘﻘﺪ
ﻹﺳﻼﻣﻴﺔ ﻟﻤﺴﻴﺤﻴﺔ.
ﻛﺬﻟﻚ ﺗﺸﺎ' VﻟﻴﻬﻮHﻳﺔ ﻹﺳﻼ Cﻓﻲ ﻟﻌﺪﻳﺪ ﻣﻨﻬﺎ .ﻳﻮﺿﺢ ﷲ ﻓﻲ ﻟﻘﺮ_ 1ﻟﻜﺮﻳﻢ
1ﻟﻤﺴﻠﻤﻴﻦ ﻳﺸﺎ'ﻛﻮ 1ﻫﻞ ﻟﻜﺘﺎ Dﻟﻌﻘﻴﺪ! ﻧﻔﺴﻬﺎ ﻳﺒﻴﻦ ﻟﻬﻢ ﻛﻴﻔﻴﺔ ﻣﺨﺎﻃﺒﺔ ﻫﻞ
ﻟﻜﺘﺎ:D
84
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
87
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻷﻧﺒﻴﺎ.i
ﻳﻮﺿﺢ ﻟﻘﺮ_ 1ﻟﻜﺮﻳﻢ ﻓﻲ Iﺣﺪ_ mﻳﺎﺗﻪ 1ﻟﻤﺴﻠﻤﻴﻦ ﻻ ﻳﻔﺮﻗﻮ 1ﺑﻴﻦ ﻷﻧﺒﻴﺎ:i
ﻮُ Lﻛ ﱞﻞ َ Eﻣ َﻦ ﺑِﺎﷲﱢ َ َﻣﻶﺋ َ
ِﻜﺘِ ِﻪ ﻮ Aﺑ َِﻤﺎ ُﻧ ِﺰ َِ Aﻟَْﻴ ِﻪ ﻣِﻦ ﱠﺑﱢ ِﻪ َﻟْ ُﻤ ْﺆ ِﻣﻨُ َ
ﻟﺮ ُﺳ ُ
﴿ َ Eﻣ َﻦ ﱠ
َﺮ ُ rﺑَْﻴ َﻦ َ َﺣ ٍﺪ ﱢﻣﻦ ﱡ ُﺳ ِﻠ ِﻪ َ َﻗﺎﻟُﻮْ َﺳ ِﻤ ْﻌﻨَﺎ ََ َﻃ ْﻌﻨَﺎ ُﻏﻔ َ
ْﺮﻧَ َﻚ َﺑﱠﻨَﺎ َ ُﻛﺘُﺒِ ِﻪ َ ُ ُﺳ ِﻠ ِﻪ َﻻ ﻧُﻔ ﱢ
َِﻟَْﻴ َﻚ ﻟْ َﻤ ِﺼ ُﻴﺮ ﴾ ) ﻟﺒﻘﺮ ( ٢٨٥ :
ﺗﺘﻔﻖ ﻣﻌﺘﻘﺪ
ﻫﻞ ﻟﻜﺘﺎ Dﻣﻊ ﻣﻌﺘﻘﺪ
ﻟﻤﺴﻠﻤﻴﻦ ﻟﻴﺲ ﻓﻘﻂ ﻓﻲ ﻟﻘﻀﺎﻳﺎ ﻟﺘﻲ
ﺗﺘﻌﻠﻖ ﺑﺎﻹﻳﻤﺎ ،1ﻟﻜﻦ ﻳﻀﺎ ﻓﻲ ﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ .ﻓﻲ ﻗﺘﻨﺎ ﻟﺤﺎﺿﺮ ﻧﺘﺸﺮ ﻟﻔﺴﺎ Hﻓﻲ
ﻟﻌﺎﻟﻢ ﻛﻠﻪ ﻣﺜﻞ ﻟﺰﻧﺎ ﻟﻠﻮ{ ﻹHﻣﺎ 1ﻷﻧﺎﻧﻴﺔ ﻟﻐﺮ' ،ﺑﻴﻨﻤﺎ ﻳﺸﺎ' Vﻫﻞ ﻟﻜﺘﺎD
ﻟﻤﺴﻠﻤﻴﻦ ﻧﻔﺲ ﻟﻔﻀﺎﺋﻞ ﻣﺜﻞ ﻟﺸﺮ< ﻟﻌﻔﺔ ﻟﺘﻀﺤﻴﺔ ﺑﺎﻟﻨﻔﺲ ﻟﺘﻮﺿﻊ ﻟﺮﺣﻤﺔ
ﻟﺮﻓﺔ ﻟﺤﺐ 1Hﻧﺘﻈﺎ' ﻣﻘﺎﺑﻞ.
86
"ﺟﻠﺒﺖ ﻟﻤﻌﺘﻘﺪ Iﻟﻤﻠﺤﺪ ﻣﺜﻞ ﻟﻔﺎﺷﻴﺔ ﻟﺸﻴﻮﻋﻴﺔ ﻟﻌﺮﻗﻴﺔ ﻟﻔﻮﺿﻮﻳﺔ ﻟﺪﻣﺎ ﻟﻺﻧﺴﺎﻧﻴﺔ
ﺷﺠﻌﺖ ﻟﻜﺮﻫﻴﺔ ﻓﻲ ﻟﻤﺠﺘﻤﻌﺎ."I
89
"ﺗﻘﺘﺮ ﻟﺪﻧﻴﺔ ﻣﺠﺘﻤﻌﺎ ﻳﺸﺠﻊ ﻟﻨﺰ ﻟﻌﻨﻒ ﻛﻮﺳﺎﺋﻞ ﻟﻠﺘﻄﻮ .ﻟﻜﻦ ﺗﻜﺸﻒ ﻟﺪﺳﺎI
ﻻﺟﺘﻤﺎﻋﻴﺔ ﻟﺘﺄﺛﻴﺮ ﻟﺴﻠﺒﻲ ﻟﺘﻠﻚ ﻟﻨﻈﺮﻳﺔ ﻟﺘﻲ ﻟﻢ ﺗﺠﻠﺐ ﻏﻴﺮ ﻷﻟﻢ ﻟﺪﻣﺎ ﻟﻠﻤﺠﺘﻤﻌﺎ." I
88
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
91
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻟﻜﺮﻳﻢ .ﻟﺬﻟﻚ ﺗﻤﺜﻞ ﻣﺒﺎHﻫﺎ ﻷﺳﺲ ﻟﺬ fﻳﺮﺗﻜﺰ ﻋﻠﻴﻪ ﻟﻌﺎﻟﻢ ﻟﻤﻌﺎ' UﻟﻸHﻳﺎ1
ﻟﻤﻘﺪﺳﺔ ﻟﺜﻼﺛﺔ.
ﻟﻬﺬ ﻟﺴﺒﺐ ،ﻣﻦ ﻟﻀﺮ' 1 fﻳﺘﺤﺪ ﻟﻤﺴﻠﻤﻮ 1ﻫﻞ ﻟﻜﺘﺎ Dﻃﺎﻟﻤﺎ ﻧﻬﻢ
ﻳﺆﻣﻨﻮ 1ﺑﺎﷲ ﻳﻘﺒﻠﻮ 1ﻛﻞ ﻣﺎ ﻣﺮﻫﻢ ﺑﻪ .ﻳﺠﺐ ﻋﻠﻴﻬﻢ 1ﻳﻮﺿﺤﻮ ﻟﻠﻌﺎt Cﻳﻒ ﻟﺪ'ﻧﻴﺔ
ﻣﻐﺎﻟﻄﺎﺗﻬﺎ ،ﻳﺒﻴﻨﻮ ﻧﻪ ﻟﻴﺲ ﻟﻬﺎ fﺳﺎ rﻋﻠﻤﻲ ،ﻳﺤﺎ Rﺑﻌﺾ ﻟﻨﺎ rﻟﺤﻔﺎ ﻋﻠﻴﻬﺎ
ﻓﻘﻂ ﻷﻧﻬﺎ ﻓﻠﺴﻔﺔ ﻣﺎHﻳﺔ .ﻛﻤﺎ ﻳﺠﺐ ﻋﻠﻰ ﺗﺒﺎ AﻷHﻳﺎ 1ﻟﺜﻼﺛﺔ ﻛﺬﻟﻚ ﻗﻴﺎ !Hﻛﻔﺎd
ﺛﻘﺎﻓﻲ ﺿﺪ ﻛﻞ ﻷﻓﻜﺎ' ﻟﺨﺎHﻋﺔ )ﻟﺸﻴﻮﻋﻴﺔ ،ﻟﻔﺎﺷﻴﺔ ،ﻟﻌﺮﻗﻴﺔ … (.ﻟﺘﻲ ﺗﺨﺪC
ﻹﻟﺤﺎ XI . Hﺣﺪ( ﻫﺬ ،ﺳﻮ< ﻳﺼﺒﺢ ﻟﻌﺎﻟﻢ ﻓﻲ ﻗﺖ ﻗﺼﻴﺮ ﺟﺪ ﺣﺔ ﻟﻠﺴﻼC
ﻷﻣﻦ ﻟﻌﺪ.R
90
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
"ﻳﻮ! ﻟﻤﺴﻠﻤﻮ Lﻟﻌﻴﺶ ﻣﻊ ﻟﻤﺴﻴﺤﻴﻴﻦ ﻟﻴﻬﻮ! ﻓﻲ ﺳﻼ ﻣﺤﺒﺔ L ،ﻳﻌﺎﻣﻞ ﻛﻞ ﻣﻨﻬﻢ
ﻵﺧﺮ ﺑﺮﺣﻤﺔ ﺗﺴﺎﻣﺢ ﺣﺘﺮ".
93
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
95
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻳﺮﺗﻜﺒﻮ 1ﺟﻤﻴﻊ ﻧﻮ Aﻻﻧﺤﺮ< ﺑﺪ 1ﺗﺮ .HHﻣﺎ ﻫﻞ ﻟﻜﺘﺎ ،Dﻟﺬﻳﻦ 'ﺳﻠﺖ ﻛﺘﺒﻬﻢ
ﺑﻮﺣﻲ ﻣﻦ ﻋﻨﺪ ﷲ ،ﻓﻠﺪﻳﻬﻢ ﺧﻼﻗﻴﺎ
ﻣﺒﺎ wHﻳﺤﺘﺮﻣﻮ 1ﻟﻘﻴﻢ ﻹﻧﺴﺎﻧﻴﺔ .ﻟﻬﺬ ﻓﻘﺪ
ﻋﻄﻰ ﻟﻠﻤﺴﻠﻤﻴﻦ 'ﺧﺼﺔ ﺑﺎﻟﺰ vﻣﻦ ﻧﺴﺎ iﻫﻞ ﻟﻜﺘﺎ:D
ﺎ ِﺣ ﱞﻞ ﻟﱠ ُﻜ ْﻢ َ َﻃ َﻌﺎ ُﻣ ُﻜ ْﻢِﻳﻦ ُﺗُﻮْ ﻟْ ِﻜﺘَ َ
ﺎَ َ Iﻃ َﻌﺎ ُ ﻟﱠﺬ َ ﴿ ﻟْﻴَ ْﻮ َ ُ ِﺣ ﱠﻞ ﻟَ ُﻜ ُﻢ ﱠ
ﻟﻄﻴﱢﺒَ ُ
ﺎِﻳﻦ ُﺗُﻮْ ﻟْ ِﻜﺘَ َ ِﻦ ﻟﱠﺬ َ
ﺎ Iﻣ َﺎَ Iﻟْ ُﻤ ْﺤ َﺼﻨَ ُ
ِﻦ ﻟْ ُﻤ ْﺆ ِﻣﻨَ ِ
ﺎ Iﻣ َ ِﺣ ﱡﻞ ﻟﱠ ُﻬ ْﻢ َﻟْ ُﻤ ْﺤ َﺼﻨَ ُ
ﻴﻦ َ َﻻ ُﻣﺘﱠ ِﺨﺬِ ِﻜ ْﻢ ِ^َ Eﺗَْﻴﺘُ ُﻤﻮ ُﻫ ﱠﻦ ُ ُﺟﻮ َ ُﻫ ﱠﻦ ُﻣ ْﺤ ِﺼﻨ َ
ِﻴﻦ ﻏ َْﻴ َﺮ ُﻣ َﺴﺎﻓ ِ
ِﺤ َ ﻣِﻦ َﻗ ْﺒﻠ ُ
ﻳﻦ﴾ ﺎﺳ ِﺮ َِﻦ ﻟْ َﺨ ِﻵﺧ َﺮ ِ ﻣ َ َﺪ َﺣﺒ َ
ِﻂ َﻋ َﻤ ُﻠ ُﻪ َ ُﻫ َﻮ ﻓِﻲ ِ ﺎَ Lﻓﻘ ْ َ َ Lﻣﻦ ﻳَ ْﻜﻔ ْ
ُﺮ ﺑِﺎ ِﻹﻳ َﻤ ِ َ ْﺧ َﺪ ٍ
) ﻟﻤﺎﺋﺪ ( ٥ :
ﺗﻮﺿﺢ ﻫﺬ^ ﻟﺘﻮﺟﻴﻬﺎ
ﻧﻪ ﻣﻦ ﻟﻤﻤﻜﻦ ﺗﻜﻮﻳﻦ 'ﺑﻂ ﻧﺴﺐ ﻗﺮﺑﺔ ﻛﻨﺘﻴﺠﺔ
ﻟﺰ vﻟﻤﺴﻠﻢ ﻣﻦ ﻣﺮ! ﻣﻦ ﻫﻞ ﻟﻜﺘﺎ ،Dﻳﺠﺐ ﻋﻠﻰ ﻃﺮﻓﻲ ﻫﺬ ﻟﺮﺑﺎ{ ﻻﻫﺘﻤﺎC
ﺑﺎﻵﺧﺮ .ﺗﺘﻀﻤﻦ ﻣﺜﻞ ﻫﺬ^ ﻟﻘﻮﻋﺪ ﺗﺄﺳﻴﺲ ﻋﻼﻗﺎ
Iﻧﺴﺎﻧﻴﺔ ﻣﻨﺼﻔﺔ ﺣﻴﺎ! ﺟﺘﻤﺎﻋﻴﺔ
ﺳﻌﻴﺪ! .ﺣﻴﺚ 1ﻟﻘﺮ_ 1ﻳﻮﺟﻪ ﻟﻤﺜﻞ ﻫﺬ ﻟﻤﻮﻗﻒ ﻟﻌﺎ RHﻟﻤﺘﺴﺎﻣﺢ ،ﻓﺈﻧﻪ ﻣﻦ ﻏﻴﺮ
ﻟﻤﻌﻘﻮ 1 Rﻳﻜﻮ 1ﻟﻠﻤﺴﻠﻢ ﺟﻬﺔ ﻧﻈﺮ ﺧﺮ mﻣﻮﻗﻒ ﻣﻌﺎ'.U
ﻳﻤﺜﻞ ﻟﻌﺪ Rﻟﺘﺴﺎﻣﺢ ﻟﺬ fﻇﻬﺮ^ 'ﺳﻮ Rﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﺗﺠﺎ^ ﻫﻞ
ﻟﻜﺘﺎ Dﻣﺜﺎﻻ 'ﺋﻌﺎ ﻳﺤﺘﺬ fﺑﻪ ﻟﻤﺴﻠﻤﻮ .1ﻳﻌﺮ Uﻟﺮﺳﻮ Rﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼC
ﻧﻤﻮXﺟﺎ ﻣﻦ ﻓﻀﻞ ﻣﺜﻠﺔ ﻫﺬ ﻟﻌﺪ Rﻟﺘﺴﺎﻣﺢ ﻓﻲ ﻟﻌﻘﺪ ﻟﺬ fﺑﺮﻣﻪ ﻣﻊ ﻣﺴﻴﺤﻴﻲ
ﻧﺠﺮ ،1ﻟﺬﻳﻦ ﻋﺎﺷﻮ ﻓﻲ ﺟﻨﻮ Dﻟﺠﺰﻳﺮ! ﻟﻌﺮﺑﻴﺔ ،ﺣﻴﺚ ﺗﻀﻤﻦ ﻟﻌﻘﺪ ﻟﺒﻨﻮ Hﻟﺘﺎﻟﻴﺔ:
1Iﺣﻴﺎ! ﻫﻞ ﻧﺠﺮ 1ﻷ'ﺿﻲ ﻟﻤﺤﻴﻄﺔ ﺑﻬﻢH ،ﻳﻨﻬﻢ 'ﺿﻬﻢ ﻣﻼﻛﻬﻢ
ﻣﺎﺷﻴﺘﻬﻢ ،ﻣﻦ ﻛﺎ 1ﻣﻨﻬﻢ ﺣﺎﺿﺮ ﻏﺎﺋﺒﺎ' ،ﺳﻠﻬﻢ 'HﻋﺒﺎHﺗﻬﻢ ﻛﻠﻬﺎ ﺗﺤﺖ
٢٠
ﺣﻤﺎﻳﺔ ﷲ ﺻﺎﻳﺔ ﻧﺒﻴﻪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ .
ﻣﻦ ﻟﺮﺳﻮ Rﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼ Cﺑﻤﺜﻞ ﻫﺬ^ ﻻﺗﻔﺎﻗﻴﺎ
ﺣﻴﺎ! ﺟﺘﻤﺎﻋﻴﺔ ﺗﺘﺴﻢ
ﺑﺎﻷﻣﻦ ﻷﻣﺎ 1ﻟﻠﻤﺴﻠﻤﻴﻦ ﻫﻞ ﻟﻜﺘﺎ Dﻋﻠﻰ ﺣﺪ ﺳﻮ ،iﻳﺘﻀﺢ ﻫﺬ ﺗﻤﺎﻣﺎ ﻓﻲ ﻵﻳﺔ
ﻟﺘﺎﻟﻴﺔ:
ِﻴﻦ َﻣ ْﻦ َ Eﻣ َﻦ ﺑ ﱠ
ِﺎﷲِ َﻟْﻴَ ْﻮ ِ ﻟﺼﺎﺑِﺌ َ
ِﻳﻦ َﻫﺎ ُ!ْ َﻟﻨﱠ َﺼﺎ َ_ َ ﱠ ِﻳﻦ َ Eﻣﻨُﻮْ َﻟﱠﺬ َِ Lﻟﱠﺬ َ ﴿ ﱠ
94
"ﻟﺠﻮﻣﻊ ﻟﻜﻨﺎﺋﺲ ﻟﻤﻌﺎﺑﺪ ﻣﺎﻛﻦ
ﻣﻘﺪﺳﺔ ﻳﺮﻓﻊ ﻓﻴﻬﺎ ﺳﻢ ﷲ .ﻳﺬﻛﺮ ﷲ
ﻓﻲ ﻟﻘﺮ LEﻟﻜﺮﻳﻢ ﻧﻨﺎ ﻳﺠﺐ Lﻧﺤﻤﻲ
ﺗﻠﻚ ﻷﻣﺎﻛﻦ ﻟﻤﻘﺪﺳﺔ ﻧﺤﺘﺮﻣﻬﺎ "
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
96
THE OUTLOOK OF ISLAM ON THE PEOPLE OF THE BOOK 98
98
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
"ﺗﻠﻰ ﻟﺴﻴﺪ /ﻣﻮﻣﻴﻞ ﺳﻴﺪﻳﻜﻮ ،ﺋﻴﺲ ﻟﻄﺎﺋﻔﺔ ﻟﻤﺴﻠﻤﺔ ﻓﻲ ﻣﺮﻳﻜﺎ ﻟﺸﻤﺎﻟﻴﺔE ،ﻳﺎ Iﻣﻦ
ﻟﻘﺮ LEﻟﻜﺮﻳﻢ ﻓﻲ ﻛﺎﺗﺪﺋﻴﺔ ﺷﻨﻄﻦ ﻟﻮﻃﻨﻴﺔ ﻓﻲ ^ﻛﺮ ﺣﺪ ١١ﺳﺒﺘﻤﺒﺮ.
"ﺻﻠﻰ ﻟﺮﺋﻴﺲ ﺑﻮ ﻟﻰ ﺟﺎﻧﺐ ﻣﺎ ﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻟﻜﺎﺗﺪﺋﻴﺔ ﻟﻮﻃﻨﻴﺔ ﺧﻼ Aﻣﺮﺳﻢ ﻟﺘﺄﺑﻴﻦ"
"ﻳﺎ ﺑﻮ ﻟﻠﻤﺮﻛﺰ ﻹﺳﻼﻣﻲ ﻓﻲ ﺷﻨﻄﻦ"
"ﺑﻌﺪ ﻫﺠﻤﺎ ١١ Iﺳﺒﺘﻤﺒﺮ ،ﺻﻠﻰ ﻛﺜﻴﺮ ﻣﻦ ﻟﻨﺎ ﻣﻦ ﺟﻨﺎ !ﻳﺎﻧﺎ Iﻣﺨﺘﻠﻔﺔ ﺗﻌﺎﻃﻔﺎ ﺗﻀﺎﻣﻨﺎ ﻣﻊ ﻟﻀﺤﺎﻳﺎ"
ﻋﻨﺪﻣﺎ ﻳﺘﻔﻖ ﻟﻤﺴﻠﻤﻮ 1ﻟﻤﺴﻴﺤﻴﻮ 1ﻟﻴﻬﻮ Hﻋﻠﻰ ﻛﻠﻤﺔ ﺳﻮ ،iﻋﻨﺪﻣﺎ ﻳﺪ'ﻛﻮ1
ﻧﻬﻢ ﺻﺪﻗﺎ iﻟﻴﺴﻮ ﻋﺪ ،iﻋﻨﺪﻣﺎ ﻳﺮ 1 1ﻟﻌﺪ ﻟﺤﻘﻴﻘﻲ ﻫﻮ ﻣﻦ ﻳﻨﻜﺮ ﺟﻮ Hﷲ،
ﻳﺼﺒﺢ ﻟﻌﺎﻟﻢ ﺑﻴﺌﺔ ﻣﺨﺘﻠﻔﺔ ﺗﻤﺎﻣﺎ .ﺳﻮ< ﺗﻨﺘﻬﻲ ﻟﺤﺮ Dﻟﻌﺪ
ﻟﺮﻋﺐ ﻟﻬﺠﻤﺎ
ﻹ'ﻫﺎﺑﻴﺔ ﻓﻲ ﻟﻌﺪﻳﺪ ﻣﻦ ﺑﻠﺪ 1ﻟﻌﺎﻟﻢ ،ﺳﺘُﺆﺳﺲ ﺣﻀﺎ'! ﺟﺪﻳﺪ! ﺗﺴﺘﻨﺪ ﻋﻠﻰ ﻟﺤﺐ
ﻻﺣﺘﺮ Cﻋﻠﻰ ﺗﻠﻚ "ﻟﻜﻠﻤﺔ ﻟﺴﻮ."i
ﻫﻨﺎ Vﻟﻌﺪﻳﺪ ﻣﻦ ﻟﺤﻘﺎﺋﻖ ﻟﻤﻬﻤﺔ ﻟﺪ mﻟﻤﺴﻠﻤﻴﻦ ﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﻟﺘﻐﺎﻓﻞ ﻋﻨﻬﺎ.
100
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
103
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻣﺎ ﻳﺄﻣﺮﻧﺎ ﺑﻪ ﷲ ﺗﻌﺎﻟﻰ ﺗﺠﺎ^ ﻟﻨﺎ rﻵﺧﺮﻳﻦ fXﻟﻤﺬﻫﺐ ﻟﻤﺨﺘﻠﻔﺔ ﺿﺢ ﻓﻲ
ﻟﻘﺮ_ 1ﻟﻜﺮﻳﻢ:
* ﺗﺤﺮ Cﺗﻌﺎﻟﻴﻢ ﻟﻘﺮ_ 1ﻛﻞ ﻧﻮ Aﻟﻌﺮﻗﻴﺔ .
* ﻗﺪ ﻣﺮﻧﺎ ﷲ ﻓﻲ ﻟﻘﺮ_ 1ﺑﺄ 1ﻧﻈﻬﺮ ﻟﻮ Hﻟﺘﺴﺎﻣﺢ ﺗﺠﺎ^ ﺻﺤﺎ DﻷHﻳﺎ1
ﻷﺧﺮ mﻃﺎﻟﻤﺎ ﻧﻬﻢ ﻻ ﻳﻬﺎﺟﻤﻮ 1ﻹﺳﻼ Cﻟﻤﺴﻠﻤﻴﻦ.
ﻣﻦ ﻟﻤﻌﺮ< 1ﻟﻴﻬﻮ Hﻗﺪ 'ﺗﻜﺒﻮ ﻟﻌﺪﻳﺪ ﻣﻦ ﻷﺧﻄﺎ iﻟﺘﻲ ﺷﺎ' Iﻟﻴﻬﺎ ﻟﻘﺮ_1
ﻟﻜﺮﻳﻢ ﻧﺘﻘﺪﻫﺎ ﻧﻬﻲ ﻋﻨﻬﺎ .ﻗﺪ 'ﺗﻜﺒﺖ Iﺳﺮﺋﻴﻞ ﺟﺮﺋﻢ ﻣﺮﻋﺔ ﺿﺪ ﻹﻧﺴﺎﻧﻴﺔ ﻓﻲ
ﻗﺘﻨﺎ ﻟﺤﺎﺿﺮ ﻳﻌﺮﻓﻬﺎ ﻟﻌﺎﻟﻢ ﻛﻠﻪ ،ﻟﻜﻦ ﻻ ﻳﺠﺐ 1ﻳﻜﻮ 1ﻫﺬ 'Xﻳﻌﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ
ﻟﻜﺮﻫﻴﺔ ﺟﻤﻴﻊ ﻟﻴﻬﻮ .Hﻫﻨﺎ Vﻳﻀﺎ _ﻳﺎ
ﻓﻲ ﻟﻘﺮ_ 1ﻟﻜﺮﻳﻢ ﺗﻤﻨﻌﻨﺎ ﻣﻦ 1ﻧﺤﻜﻢ ﻋﻠﻰ
ﻟﻨﺎ rﻃﺒﻘﺎ ﻟﻠﺠﻨﺲ ﻟﺒﻠﺪ ﻟﺪﻳﻦ .ﻓﻔﻲ ﻛﻞ ﺟﻤﺎﻋﺔ ﻳﻮﺟﺪ ﻟﺨﻴﺮ 1ﻷﺷﺮ'.
ﻳﻠﻔﺖ ﻟﻘﺮ_ 1ﻻﻧﺘﺒﺎ^ Iﻟﻰ ﻫﺬ ﻻﺧﺘﻼ< .ﻋﻠﻰ ﺳﺒﻴﻞ ﻟﻤﺜﺎ ،Rﻣﻴﺰ ﻟﻘﺮ_ 1ﻟﻜﺮﻳﻢ ﺑﻴﻦ
ﻓﺮﻳﻘﻴﻦ ﻣﻦ ﻫﻞ ﻟﻜﺘﺎ Dﻓﻘﺎ Rﻓﻲ ﻟﻔﺮﻳﻖ ﻣﻦ ﻫﻞ ﻟﺤﻖ:
ﺎ Iﷲﱢ Eﻧَﺎ 1ﻟ ﱠﻠ ْﻴ ِﻞ َ ُﻫ ْﻢ ﺎ ُ ﱠﻣ ٌﺔ َﻗﺂﺋ َِﻤ ٌﺔ ﻳَْﺘ ُﻠ َ
ﻮE Lﻳَ ِ ﴿ ﻟَْﻴ ُﺴﻮْ َﺳ َﻮ 1ﱢﻣ ْﻦ َ ْﻫ ِﻞ ﻟْ ِﻜﺘَ ِ
102
THE OUTLOOK OF ISLAM ON THE PEOPLE OF THE BOOK 104
Islam HAS
BROUGHT PEACE
ﻟﺴﻼ ﻓﻲ ﻟﺸﺮr ﻧﺘﺸﺎ ﻷﻣﻦ
AND HARMONY
ﻹﺳﻼ TOﻷﺳﻂ ﺑﻔﻀﻞ
THE MIDDLE EAST
ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﻋﺒﺮ ﻟﺘﺎ'ﻳﺦ ﻧﻼﺣﻆ 1ﻟﻤﻨﺎﻃﻖ ﻟﺘﻲ ﺣﻜﻤﻬﺎ ﻟﻤﺴﻠﻤﻮ 1ﺟﺪ ﻓﻴﻬﺎ
ﻟﺘﺴﺎﻣﺢ ﻟﺴﻼ .Cﺳﻠﻮ Vﻟﺤﻜﺎ Cﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻟﺒﻼ Hﻟﺘﻲ ﻓﺘﺤﻬﺎ ﻹﺳﻼ Cﻓﻲ ﻋﻬﺪ
ﻟﺮﺳﻮ Rﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ﻣﺜﻠﻪ ﺿﺤﺔ ﻫﺎﻣﺔ ﺟﺪ ،ﻧﺠﺢ ﻟﻌﺎHﻟﻮ 1ﻣﻨﻬﻢ ،ﻟﺬﻳﻦ ﺗﺒﻌﻮ
ﺳﻨﺔ 'ﺳﻮ Rﷲ ﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼ Cﻟﺘﺰﻣﻮ ﺑﻬﺎ ﻓﻲ ﺗﺄﺳﻴﺲ ﻣﺠﺘﻤﻌﺎ
ﻣﺴﺎﻟﻤﺔ .ﻗﺪ
ﺻﻒ ﻋﻬﺪ ﻫﺆﻻ iﻟﺤﻜﺎ Cﻓﻲ ﻟﻘﺮ_ 1ﺑﺎﻟﻌﺪ Rﻟﺼﻼ dﻻﺳﺘﻘﺎﻣﺔ ،ﻟﺬﻟﻚ ﻓﻬﻢ ﻣﺜﺎ Rﺟﻴﺪ
ﻟﻠﻨﺠﺎ dﻟﻜﻲ ﺗﺘﺒﻌﻪ ﻷﺟﻴﺎ.R
ﺗﻌﺘﺒﺮ ' Uﻓﻠﺴﻄﻴﻦ ﻋﺎﺻﻤﺘﻬﺎ ﻟﻘﺪ ،rﺣﻴﺚ ﺗﺠﺘﻤﻊ ﻷHﻳﺎ 1ﻟﺜﻼﺛﺔ
ﻣﺜﺎﻻ ﻣﻬﻤﺎ ﺟﺪ ﻳﺒﻴﻦ ﻛﻴﻒ ﻳﺠﻠﺐ ﻟﻤﺴﻠﻤﻮ 1ﻟﺴﻼ Cﻻﺳﺘﻘﺮ' Iﻟﻰ
ﻷ' Uﻟﺘﻲ ﻳﺤﻜﻤﻮﻧﻬﺎ .ﺣﻘﺎ ،ﻷﻛﺜﺮ ﻣﻦ ١٤٠٠ﻋﺎC
ﻋﻢ ﻟﺴﻼ Cﻟﻘﺪ rﻓﻠﺴﻄﻴﻦ ﺗﺤﺖ ﻟﺤﻜﻢ
ﻹﺳﻼﻣﻲ.
105
ISLAM DENOUNCES TERRORISM 105
'ﺑﻤﺎ ﻳﻜﻮ 1ﻟﻐﺰ ﻟﻤﺪﻣﺮ ﻟﺬ fﺳﻴﺘﻌﺮ Uﻟﻪ ﻟﻤﻌﺒﺪ ﻛﻤﺎ ﺗﻨﺒﺄ ﻟﻨﺒﻲ Hﻧﻴﺎ Rﻗﺪ
ﻳﻜﻮ 1ﻟﻤﺴﻴﺢ ﻟﺪﺟﺎ Rﻟﺬ fﺗﻨﺒﺆ ﺑﻪ .ﻃﻠﺐ ﻋﻤﺮ 1ﻳﺰ' ﻷﻣﺎﻛﻦ ﻟﻤﺴﻴﺤﻴﺔ،
ﺑﻴﻨﻤﺎ ﻛﺎ 1ﺑﻜﻨﻴﺴﺔ ﻟﻀﺮﻳﺢ ﻟﻤﻘﺪ ،rﺟﺐ ﻗﺖ ﺻﻼ! ﻟﻤﺴﻠﻤﻴﻦ ،ﻋﺮU
ﻟﺒﻄﺮﻳﻚ ﺑﻜﻞ ﺗﻮﺿﻊ ﻋﻠﻰ ﻋﻤﺮ 1ﻳﺼﻠﻲ ﺣﻴﺜﻤﺎ ﻳﻘﻒ ،ﺑﺄ DHﺷﺪﻳﺪ 'ﻓﺾ
ﻋﻤﺮ 1ﻳﺼﻠﻲ ﻓﻲ ﻟﻜﻨﻴﺴﺔ ،ﻓﺴﺮ Xﻟﻚ ﺑﺄﻧﻪ ﻳﺨﺸﻰ 1ﻳﺘﺨﺬ ﻟﻤﺴﻠﻤﻮ 1ﻣﻦ ﻫﺬ^
ﻟﻜﻨﻴﺴﺔ ﻣﺴﺠﺪ ﻟﻬﻢ ﻳﺪﻣﺮﻧﻬﺎ ﺑﺎﻋﺘﺒﺎ'ﻫﺎ ﻣﻜﺎﻧﺎ ﻟﻠﻤﺴﻴﺤﻴﻴﻦ .ﺑﺪﻻ ﻣﻦ Xﻟﻚ
ﺧﺮ vﻋﻤﺮ ﻟﻴﺼﻠﻲ ﺧﺎ'ﺟﻬﺎ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﻗﺮﻳﺒﺔ ﻣﻨﻬﺎ ،ﻣﺎ Rtﻫﻨﺎ Vﺣﺘﻰ ﻵ1
ﻣﺴﺠﺪ ﺻﻐﻴﺮ ﻣﻘﺎﺑﻞ ﻟﻠﻜﻨﻴﺴﺔ ﺗﻤﺎﻣﺎ ﺳﻤﻲ ﻣﺴﺠﺪ ﻋﻤﺮ ﺑﻦ ﻟﺨﻄﺎ.D
ﻳﺬﻛﺮ ﺟﺎﻣﻊ ﻋﻤﺮ ﻟﺬ fﺑﻨﻲ ﺑﺠﻮ' ﻟﻜﻨﻴﺴﺔ ﺑﻔﺘﺢ ﻟﻤﺴﻠﻤﻴﻦI ،ﻟﻰ ﺟﺎﻧﺐ ﻟﻤﺴﺠﺪ
ﻷﻗﺼﻰ ﻟﺬ fﻳﺤﻴﻲ Hﺋﻤﺎ XﻛﺮI fﺳﺮ iﻣﻌﺮ vﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ
ﺳﻠﻢ .ﻟﺴﻨﻮ
ﻃﻮﻳﻠﺔ ﻋﺘﺒﺮ ﻟﻤﺴﻴﺤﻴﻮ 1ﻣﻜﺎ 1ﻟﻬﻴﻜﻞ ﻟﻴﻬﻮ fHﺧﺮﺑﺎ ﻟﻨﻔﺎﻳﺎ
ﻟﻤﺪﻳﻨﺔ .ﻟﻜﻦ ﻋﻤﺮ ﺷﺎ' Vﺑﻨﻔﺴﻪ ﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ 'ﻓﻊ ﻟﻨﻔﺎﻳﺎ
ﻣﻦ ﻫﺬ ﻟﻤﻜﺎ1
ﺣﻴﺚ ﺷﻴﺪ ﻟﻤﺴﻠﻤﻮ 1ﻣﺰ'ﻳﻦ ﻟﺘﻮﻃﻴﺪ ﻹﺳﻼ Cﻓﻲ ﺛﺎﻟﺚ ﻛﺜﺮ ﻟﻤﺪ 1ﻗﺪﺳﻴﺔ ﻓﻲ
106
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﺣﺸﻴﻴﺔ ﻟﺼﻠﻴﺒﻴّﻴﻦ
ﺑﻴﻨﻤﺎ ﻛﺎ 1ﺻﺤﺎ DﻷHﻳﺎ 1ﻟﺜﻼﺛﺔ ﻳﻌﻴﺸﻮ 1ﻣﻌﺎ ﺑﺴﻼ Cﻓﻲ ﻓﻠﺴﻄﻴﻦ ،ﻗﺮ' ﻣﺴﻴﺤﻴﻮ
'ﺑﺎ ﺗﻨﻈﻴﻢ ﺣﻤﻠﺔ ﺻﻠﻴﺒﻴﺔ .ﺑﻨﺎ iﻋﻠﻰ ﻧﺪ iﻟﺒﺎﺑﺎ 'ﺑﺎ 1ﻟﺜﺎﻧﻲ ﻓﻲ ٢٧ﻧﻮﻓﻤﺒﺮ ﻋﺎC
C١٠٩٥ﻓﻲ ﻣﺠﻠﺲ ﻛﻠﻴﺮﻣﻮﻧﺖُ ،ﺣﺸﺪ ﻛﺜﺮ ﻣﻦ ١٠٠,٠٠٠ﺷﺨﺺ ﻣﻦ ﺟﻤﻴﻊ
ﻧﺤﺎ' iﺑﺎ ﻟﺘﺤﺮﻳﺮ ﻷ' Uﻟﻤﻘﺪﺳﺔ ﺳﺘﺮ HHﻛﻨﻮ tﻟﺸﺮ| ﻷﺳﻄﻮ'ﻳﺔ .ﺑﻌﺪ 'ﺣﻠﺔ
ﻃﻮﻳﻠﺔ ﻣﺮﻫﻘﺔ ،ﻟﻜﺜﻴﺮ ﻣﻦ ﻟﻤﺬﺑﺢ ﻋﻠﻰ ﻃﻮ Rﻟﻄﺮﻳﻖ ،ﺻﻞ ﻟﺼﻠﻴﺒﻴﻮ 1ﻟﻠﻘﺪ rﻋﺎC
. C١٠٩٩ﺳﻘﻄﺖ ﻟﻤﺪﻳﻨﺔ ﺑﻌﺪ ﺣﺼﺎ' CHﺣﻮﻟﻲ ﺧﻤﺴﺔ ﺳﺎﺑﻴﻊH ،ﺧﻠﻬﺎ ﻟﺼﻠﻴﺒﻴﻮ1
ﻗﺎﻣﻮ ﺑﺄﻋﻤﺎ Rﺣﺸﻴﺔ ّ
ﻗﻞ 1ﺷﻬﺪ ﻟﻌﺎﻟﻢ ﻣﺜﻴﻼ ﻟﻬﺎ .ﺗﻌﺮ Uﺟﻤﻴﻊ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻴﻬﻮH
ﻓﻲ ﻟﻤﺪﻳﻨﺔ ﻟﻠﻘﺘﻞ ﻟﺘﻨﻜﻴﻞ.
٢١
ﻟﻌﺎﻟﻢ ﻹﺳﻼﻣﻲ"
ﺑﻘﺪ Cﻟﺤﻜﻢ ﻹﺳﻼﻣﻲ ﻟﻠﻘﺪ ،rﺻﺒﺤﺖ ﺟﻨﺔ _ﻣﻨﺔ ﺣﻴﺚ ﺗﻌﺎﻳﺶ ﺻﺤﺎD
ﻟﺪﻳﺎﻧﺎ
ﻟﺜﻼ( ﻓﻲ Hﺳﻼ .Cﻛﺘﺐ ﺟﻮ 1ﺳﺒﻮtﻳﺘﻮ :
"ﻋﻨﺪﻣﺎ ﻓﺘﺤﺖ ﻟﺠﻴﻮ ﻟﻌﺮﺑﻴﺔ ﻟﻘﺪ rﻋﺎ ،C٦٣٨ Cﺣﺘﻠﺖ ﻷﻣﺎﻛﻦ ﻟﺮﺋﻴﺴﻴﺔ ﻟﺘﻲ
ﻳﺤﺞ Iﻟﻴﻬﺎ ﻟﻤﺴﻴﺤﻴﻮ ،1ﺗﺮ Vﻟﻤﺴﻴﺤﻴﻮ 1ﻟﻜﻨﺎﺋﺲ ﻟﺒﻴﻮ
ﺑﺎﺧﺘﻴﺎ'ﻫﻢ 1Hﻗﻬﺮ
Iﺟﺒﺎ' .ﺳﻤﺢ ﻟﻠﻴﻬﻮ Hﺑﺎﻟﻌﻮ ،!Hﻗﺪ ﻣﻨﻌﻬﻢ ﻟﻤﺴﻴﺤﻴﻮ 1ﻣﻦ ﻟﻌﻴﺶ ﺑﺎﻟﻘﺪ،r
٢٢
ﺧﺼﻮﺻﺎ ﻓﻲ ﻣﺪﻳﻨﺔ ﺳﻠﻴﻤﺎ"HH 1
ﻋﻨﺪﻣﺎ Hﺧﻞ ﻟﺨﻠﻴﻔﺔ ﻋﻤﺮ ﻟﻘﺪ rﻗّﻊ ﻻﺗﻔﺎ| ﻟﺘﺎﻟﻲ ﻣﻊ ﺣﺎﻛﻤﻬﺎ:
"ﺑﺴﻢ ﷲ ﻟﺮﺣﻤﻦ ﻟﺮﺣﻴﻢ ،ﻫﺬ ﻣﺎ ﻋﻄﻰ ﻋﺒﺪ ﷲ ﻋﻤﺮ ﻣﻴﺮ ﻟﻤﺆﻣﻨﻴﻦ ﻳﻠﻴﺎ) iﺑﻴﺖ
ﻟﻤﻘﺪ (rﻣﻦ ﻷﻣﺎ ،1ﻋﻄﺎﻫﻢ ﻣﺎﻧﺎ ﻷﻧﻔﺴﻬﻢ ﻣﻮﻟﻬﻢ ﻛﻨﺎﺋﺴﻬﻢ ﺻﻠﺒﺎﻧﻬﻢ
ﺳﻘﻴﻤﻬﺎ ﺑﺮﻳﺌﻬﺎ ﺳﺎﺋﺮ ﺳﺎﻛﻨﻴﻬﺎ ،ﻧﻪ ﻻ ﺗﺴﻜﻦ ﻛﻨﺎﺋﺴﻬﻢ ﻻ ﺗﻬﺪ Cﻻ ﻳﻨﺘﻘﺺ
ﻣﻨﻬﺎ ﻻ ﻣﻦ ﺧﻴﺮﻫﺎ ،ﻻ ﻣﻦ ﺻﻠﻴﺒﻬﻢ ﻻ ﺷﻲ iﻣﻦ ﻣﻮﻟﻬﻢ ،ﻻ ﻳﻜﺮﻫﻮ 1ﻋﻠﻰ
٢٣
Hﻳﻨﻬﻢ ﻻ ﻳﻀﺎ' ﺣﺪ ﻣﻨﻬﻢ"
ﺑﺎﺧﺘﺼﺎ' ،ﺟﻠﺐ ﻟﻤﺴﻠﻤﻮ 1ﻟﺤﻀﺎ'! ﻟﻠﻘﺪ rﻛﻞ ﻓﻠﺴﻄﻴﻦ ،ﻓﺒﺪﻻ ﻣﻦ ﻧﻈﺮ!
ﻋﺪ Cﻻﺣﺘﺮ Cﻟﺘﻲ ﺗﻮﺟﺪ
ﺗﺠﺎ^ ﻟﺪﻳﺎﻧﺎ
ﻷﺧﺮ ،mﻗﺘﻞ ﺻﺤﺎﺑﻬﺎ ﻟﻤﺠﺮ Hﺧﺘﻼ<
ﻟﻌﻘﻴﺪ! ،ﺗﻰ ﻹﺳﻼ Cﻟﻴﺤﻜﻢ ﺑﺎﻟﻌﺪ Rﻟﺘﺴﺎﻣﺢ ﻟﺮﺣﻤﺔ .ﻓﺒﻌﺪ ﻓﺘﺢ ﻋﻤﺮ ﻟﻔﻠﺴﻄﻴﻦ،
ﻋﺎ ﻓﻴﻬﺎ ﻛﻞ ﻣﻦ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻤﺴﻴﺤﻴﻴﻦ ﻟﻴﻬﻮ Hﻓﻲ ﺳﻼ Cﻧﺴﺠﺎ .Cﻟﻢ ﻳﺤﺎR
ﻟﻤﺴﻠﻤﻮ 1ﺳﺘﺨﺪ Cﻟﻘﻮ! ﻟﺘﺤﻮﻳﻞ ﻟﻨﺎ rﻋﻦ Hﻳﻨﻬﻢ ،ﻋﻨﺪﻣﺎ ' mﻟﻨﺎ rﺣﻘﻴﻘﺔ ﻟﺪﻳﻦ
ﻹﺳﻼﻣﻲ ،ﻋﺘﻨﻘﻮ^ ﺑﻜﻞ H'Iﺗﻬﻢ.
ﺳﺎ Hﻟﺴﻼ Cﻟﺘﺂﻟﻒ ﻓﻠﺴﻄﻴﻦ ﻃﻮ Rﻓﺘﺮ! ﻟﺤﻜﻢ ﻹﺳﻼﻣﻲ ﻫﻨﺎ.V
ﻟﻜﻦ ﻓﻲ ﻧﻬﺎﻳﺔ ﻟﻘﺮ 1ﻟﺤﺎ fHﻋﺸﺮ ﺗﺖ ﻗﻮ! ﺧﺎ'ﺟﻴﺔ ﻟﺘﺤﺘﻞ
ﻟﻤﻨﻄﻘﺔ ،ﺳﻠﺒﺖ ﺗﻠﻚ ﻟﻤﻨﻄﻘﺔ ﻟﻤﺘﺤﻀﺮ! ﻣﻦ ﻟﻘﺪ rﺑﻜﻞ
ﺣﺸﻴﺔ ﺑﺮﺑﺮﻳﺔ ،ﺑﺸﻜﻞ ﻟﻢ ﻳﺤﺪ( ﻣﻦ ﻗﺒﻞ ﻟﻢ ﻳﺮ ﻣﺜﻠﻪ.
ﻛﺎ 1ﺻﺤﺎ Dﻫﺬ^ ﻟﺒﺮﺑﺮﻳﺔ ﻫﻢ ﻟﺼﻠﻴﺒﻴﻮ. 1
108
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻟﺸﻲ iﻧﻔﺴﻪ .ﻟﻜﻦ ﻋﻠﻰ ﻟﻌﻜﺲ ،ﻟﻢ ﻳﺆ Xﺻﻼ dﻟﺪﻳﻦ fﻣﺴﻴﺤﻲ Hﺧﻞ ﻟﻤﺪﻳﻨﺔ.
ﺑﻞ ﻷﻛﺜﺮ ﻣﻦ Xﻟﻚ ﻧﻪ ﻣﺮ ﻟﻜﺎﺛﻮﻟﻴﻚ ﺑﺘﺮ Vﻟﻤﺪﻳﻨﺔ ،ﺳﻤﺢ ﻟﻠﻤﺴﻴﺤﻴﻴﻦ ﻷ'ﺛﻮXﻛﺲ،
ﻟﺬﻳﻦ ﻻ ﻳﻨﺘﻤﻮ 1ﻟﻠﺼﻠﻴﺒﻴﻴﻦ ﺑﺎﻟﺒﻘﺎ iﻓﻲ ﻟﻤﺪﻳﻨﺔ ﻣﻤﺎ'ﺳﺔ ﺷﻌﺎﺋﺮ Hﻳﻨﻬﻢ ﺑﻜﺎﻣﻞ ﺣﺮﻳﺘﻬﻢ.
ﻣﻦ ﻛﻠﻤﺎ
ﺟﻮ 1ﺳﺒﻮtﻳﺘﻮ " :ﻛﺎ 1ﻟﺠﻴﺶ ﻟﻤﺴﻠﻢ ﺷﻬﻤﺎ ﻓﻲ ﻧﺼﺮ^ ﻛﻤﺎ
ﻛﺎ 1ﻣﺘﻤﺎﺳﻜﺎ ﻓﻲ ﻟﻤﻌﺮﻛﺔ .ﻓﻘﺪ ﺣﺘﺮ Cﻟﻤﺪﻧﻴﻴﻦ ،ﻟﻢ ﻳﻤﺲ ﻟﻜﻨﺎﺋﺲ ﻷﺿﺮﺣﺔ …
٢٤
ﻛﺎ 1ﺻﻼ dﻟﺪﻳﻦ ﺻﺎHﻗﺎ ﻓﻲ ﻛﻠﻤﺘﻪ' ،ﺣﻴﻤﺎ ﺗﺠﺎ^ ﻟﻤﺪﻧﻴﻴﻦ"
ﺻﻔﺖ ﻛﺎ'' 1ﻣﺴﺘﺮﻧﺞ ﻟﻐﺰ ﻟﺜﺎﻧﻲ ﻟﻠﻘﺪ rﺑﻬﺬ^ ﻟﻜﻠﻤﺎ
:
"ﻓﻲ ﻟﺜﺎﻧﻲ ﻣﻦ ﻛﺘﻮﺑﺮ ﻋﺎH ، C١١٨٧ Cﺧﻞ ﺻﻼ dﻟﺪﻳﻦ ﺟﻴﺸﻪ ﻟﻘﺪ rﻓﺎﺗﺤﻴﻦ،
ﺑﻘﻴﺖ ﻟﻘﺪ rﺑﻌﺪ Xﻟﻚ ﻣﺪﻳﻨﺔ ﻣﺴﻠﻤﺔ ﻟﻤﺪ! ٨٠٠ﻋﺎ ،Cﻓﻰ ﺻﻼ dﻟﺪﻳﻦ
ﺑﻌﻬﺪ^ ،ﺣﻜﻢ ﻟﻤﺪﻳﻨﺔ ﻃﺒﻘﺎ ﻟﻤﺒﺎ wHﻹﺳﻼ Cﻟﺴﺎﻣﻴﺔ .ﻟﻢ ﻳﻨﺘﻘﻢ ﻟﻤﺬﺑﺤﺔ ﻋﺎC
ﺻﺒ ِْﺮ َ َﻣﺎ َﺻ ْﺒ ُﺮ َِ gﻻﱠ ﺑِﺎﷲ َ َﻻ ﺗَ ْﺤ َﺰ َْ Lﻋ َﻠ ْﻴﻬ ْ
ِﻢ ،C١٠٩٩ﺗﻤﺎﻣﺎ ﻛﻤﺎ ﻣﺮ ﻟﻘﺮ_ْ َ ﴿ 1
) ﴾ Lﻟﻨﺤﻞ ( ١٢٧ :ﻗﺪ ﻧﺘﻬﻰ ﻟﻘﺘﻞ ﺑﻤﺠﺮH َ َﻻ ﺗَ ُﻚ ﻓِﻲ َﺿ ْﻴ ٍﻖ ِﻣ ﱠﻤﺎ ﻳَ ْﻤ ُﻜ ُﺮ َ
ِ Lﻧﺘَ َﻬﻮْ ﻳﻦ ِﷲﱢ َﻓﺈ ِ ﻮِ Lﻓ ْﺘﻨَ ٌﺔ َﻳَ ُﻜ َ
ﻮ Lﻟ ﱢﺪ ُ ﻧﺘﻬﺎ iﻟﺤﺮَ َ ﴿ :Dﻗﺎﺗُِﻠﻮ ُﻫ ْﻢ َﺣﺘﱠﻰ َﻻ ﺗَ ُﻜ َ
ﺎIِﺎﻟﺸ ْﻬ ِﺮ ﻟْ َﺤ َﺮ ِ َﻟْ ُﺤ ُﺮ َﻣ ُ
ﻟﺸ ْﻬ ُﺮ ﻟْ َﺤ َﺮ ُ ﺑ ﱠ
ِﻴﻦ * ﱠ ﻟﻈﺎﻟِﻤ َِ Lﻻﱠ َﻋ َﻠﻰ ﱠ ﻼ ُﻋ ْﺪ َ َ َﻓ َ
ﺎَ ¤ﻓ َﻤ ِﻦ ْﻋﺘَ َﺪ_ َﻋ َﻠﻴ ُﻜ ْﻢ َﻓﺎ ْﻋﺘَ ُﺪْ َﻋ َﻠﻴ ِﻪ ﺑِ ِﻤ ْﺜ ِﻞ َﻣﺎ ْﻋﺘَ َﺪ_ َﻋ َﻠﻴ ُﻜ ْﻢ َﺗﱠﻘُﻮْ ﷲﱠ
ِﺼ ٌ ﻗَ
ْ ْ ْ
ِﻴﻦ ﴾ ) ﻟﺒﻘﺮ ( ١٩٤-١٩٣ :ﻓﻠﻢ ﻳﻜﻦ ﻫﻨﺎ Vﺳﻠﺐ َ ْﻋ َﻠ ُﻤﻮْ َ ﱠ Lﷲﱠ َﻣ َﻊ ﻟْ ُﻤﺘﱠﻘ َ
ﻧﻬﺐ ﻟﻢ ﻳﻘﺘﻞ ﻣﺴﻴﺤﻲ ﺣﺪ .ﺗﻌﻤﺪ 1ﻳﺨﻔﺾ ﻟﻔﺪﻳﺔ … ﻗﺪ ﺣﺰ 1ﺗﺄﺛﺮ
ﺻﻼ dﻟﺪﻳﻦ ﻣﻦ ﻧﻔﺼﺎ Rﻟﻌﺎﺋﻼ
ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ ﺑﺴﺒﺐ ﻷﺳﺮ ،ﻟﺬﻟﻚ ﻃﻠﻖ
ﺣﺮﻳﺔ ﻟﻌﺪﻳﺪ ﻣﻨﻬﻢ ،ﺗﻤﺎﻣﺎ ﻛﻤﺎ ﻣﺮ ﻟﻘﺮ_ 1ﻟﻜﺮﻳﻢX ،ﻟﻚ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻣﻌﺎﻧﺎ! ﻣﻨﺎi
ﺻﻨﺪﻗﻪ ﻟﺼﺒﻮ'ﻳﻦ .ﺑﺎﻟﻤﺜﻞ ﺣﺰ 1ﺧﻮ^ ﻟﻌﺎ RHﻟﺤﺎ Rﻟﺴﺠﻨﺎ iﻷﻟﻒ ﻟﺬﻳﻦ
ﻃﻠﺒﻬﻢ ﻣﻦ ﺻﻼ dﻟﺪﻳﻦ ﻟﻘﻀﺎ iﺣﺘﻴﺎﺟﺎﺗﻪ ﻟﺨﺎﺻﺔ ﻓﺄﻃﻠﻖ ﺳﺮﺣﻬﻢ ﻓﻮ' .ﻗﺪ
Xﻫﻞ ﻛﻞ ﻟﺰﻋﻤﺎ iﻟﻤﺴﻠﻤﻴﻦ ﺑﺮﻳﺔ ﺛﺮﻳﺎ iﻟﻤﺴﻴﺤﻴﻴﻦ ﻫﻢ ﻳﻬﺮﺑﻮ 1ﺑﺜﺮﺗﻬﻢ،
ﻗﺪ ﻛﺎ 1ﺑﺈﻣﻜﺎﻧﻬﻢ ﻓﺘﺪ iﻛﻞ ﻟﺴﺠﻨﺎ .iﺣﺘﻰ ﻟﺒﻄﺮﻳﺮ VﻫﻴﺮﻛﺜﻴﻮH ،rﻓﻊ ﻋﺸﺮ!
Hﻧﺎﻧﻴﺮ ﻓﺪﻳﺔ ﺷﺄﻧﻪ ﺷﺄ 1ﻟﺒﻘﻴﺔ .ﻷﻛﺜﺮ ﻣﻦ Xﻟﻚ ﻧﻪ Htﺑﻤﺮﻓﻖ ﺧﺎ ﻟﺤﺮﺳﺔ
111
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻓﻲ ﻫﺬ^ ﻟﻤﺬﺑﺤﺔ ﻟﺒﺸﻌﺔ ،ﺗﻢ ﻟﻘﻀﺎ iﻋﻠﻰ ﻟﺴﻼ Cﻟﻮﺋﺎ Cﻟﺬ CH fﻓﻲ ﻓﻠﺴﻄﻴﻦ
ﻣﻨﺬ ﻋﻬﺪ ﻋﻤﺮ ﺑﻦ ﻟﺨﻄﺎ .Dﻧﺘﻬﻚ ﻟﺼﻠﻴﺒﻴﻮ 1ﻛﻞ ﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ ﻟﻠﻤﺴﻴﺤﻴﺔH ،ﻳﻦ
ﻟﺤﺐ ﻟﺮﺣﻤﺔ ،ﻧﺸﺮ ﻟﺮﻋﺐ ﺑﺎﺳﻢ ﻟﺪﻳﻦ.
110
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
"ﻋﺪ ﻟﻤﻠﻚ ﻳﺘﺸﺎ! ﻗﻠﺐ ﻷﺳﺪ ،ﺑﻼ ﺣﻤﺔ ٣٠٠٠ﻣﺴﻠﻢ ﻣﻦ ﻟﻤﺪﻧﻴﻴﻦ ،ﻣﻦ ﺑﻴﻨﻬﻢ
ﻟﻌﺪﻳﺪ ﻣﻦ ﻟﻨﺴﺎ 1ﻷﻃﻔﺎ."A
ﺣﻜﻢ ﻹﻣﺒﺮﻃﻮﻳﺔ
ﻟﻌﺜﻤﺎﻧﻴﺔ ﻟﻌﺎ! Aﻟﻤﺘﺴﺎﻣﺢ
ﻓﻲ ﻋﺎ ، C١٥١٤ Cﻓﺘﺢ ﻟﺴﻠﻄﺎ 1ﺳﻠﻴﻢ ﻟﻘﺪ rﻟﻤﻨﺎﻃﻖ ﻟﻤﺤﻴﻄﺔ ﺑﻬﺎ ،ﺑﺪ
٤٠٠ﺳﻨﺔ ﻣﻦ ﻟﺤﻜﻢ ﻟﻌﺜﻤﺎﻧﻲ ﻓﻲ ﻓﻠﺴﻄﻴﻦ .ﻛﻤﺎ ﻓﻲ ﻟﻤﻤﺎﻟﻚ ﻟﻌﺜﻤﺎﻧﻴﺔ ﻷﺧﺮ،m
ﺗﻤﺘﻌﺖ ﻓﻠﺴﻄﻴﻦ ﺑﺎﻟﺴﻼ Cﻻﺳﺘﻘﺮ' ﺗﺴﺎﻣﺢ ﺻﺤﺎ Dﻟﺪﻳﺎﻧﺎ
ﻟﻤﺨﺘﻠﻔﺔ ﻓﻴﻤﺎ
ﺑﻴﻨﻬﺎ.
ﻗﺪ Hﻳﺮ
ﻹﻣﺒﺮﻃﻮ'ﻳﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ ﺑﻤﺎ ﻳﺴﻤﻰ ﺑـ"ﻟﻨﻈﺎ Cﻟﻘﻮﻣﻲ" ،ﻛﺎﻧﺖ ﻟﻤﻴﺰ!
ﻷﺳﺎﺳﻴﺔ ﻟﻬﺬ ﻟﻨﻈﺎ Cﻧﻪ ﺳﻤﺢ ﻟﺬ fﻟﺪﻳﺎﻧﺎ
ﻟﻤﺨﺘﻠﻔﺔ ﻟﺘﻌﺎﻳﺶ ﻣﻌﺎ ﻃﺒﻘﺎ ﻟﻤﻌﺘﻘﺪﺗﻬﻢ
ﺑﻤﺎ ﻻ ﻳﺘﻌﺎ' Uﻣﻊ ﻟﻨﻈﺎ Cﻟﻘﺎﻧﻮﻧﻲ .ﻗﺪ ﺟﺪ ﻫﻞ ﻟﻜﺘﺎ ،Dﻟﻤﺴﻴﺤﻴﻮ 1ﻟﻴﻬﻮ،H
113
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
٢٥
ﻛﻨﺰ^ ﺧﻼ' Rﺣﻠﺘﻪ Iﻟﻰ ﺑﻠﺪ^"
ﺑﺎﺧﺘﺼﺎ' ﻋﺎﻣﻞ ﺻﻼ dﻟﺪﻳﻦ ﺟﻤﻴﻊ ﻟﻤﺴﻠﻤﻴﻦ ،ﻫﻢ ﻓﻲ vﻧﺘﺼﺎ'ﻫﻢ،
ﻟﻤﺴﻴﺤﻴﻴﻦ ﺑﺎﻟﺮﺣﻤﺔ ﻟﻌﺪ Rﺑﻼ ﺣﺪ ،Hﺣﺘﻰ ﻧﻬﻢ ﻇﻬﺮ ﻧﺤﻮﻫﻢ 'ﺣﻤﺔ ﻛﺜﺮ ﻣﻦ
tﻋﻤﺎﺋﻬﻢ ﻧﻔﺴﻬﻢI .ﻟﻰ ﺟﺎﻧﺐ ﻟﻤﺴﻴﺤﻴﻴﻦ ،ﻋﺎ ﻟﻴﻬﻮ Hﻳﻀﺎ ﻓﻲ ﺳﻼ Cﻣﻦ ﺑﻌﺪ
ﻓﺘﺢ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻠﻘﺪ .rﻗﺪ ﻋﺒﺮ ﻟﺸﺎﻋﺮ ﻟﻴﻬﻮ fHﻷﺳﺒﺎﻧﻲ ﻟﻤﻌﺮ< ﻳﻬﻮ Hﻟﻬﺎ'ﻳﺰf
ﻋﻦ ﻣﺸﺎﻋﺮ^ ﻓﻲ ﺣﺪ ﻓﻘﺎ:R
"ﺷﺎ iﷲ ﺑﺄ 1ﻻ ﺗﺒﻘﻲ ﻟﻘﺪ rﺑﺄﻳﺪ fﺑﻨﺎ iﻳﺴﻮ ،Aﻫﻜﺬ ﻓﻲ ﻋﺎ،١١٩٠ C
ﺳﺘﺤﺚ ﷲ ' dﺻﻼ dﻟﺪﻳﻦX ،ﻟﻚ ﻟﺮﺟﻞ ﻟﻌﺎﻗﻞ ﻟﺸﺠﺎ Aﻟﺬ fﺗﻰ ﻓﻲ ﺟﻴﺶ
ﻣﻬﻮ ،Rﺣﺎﺻﺮ ﻓﻠﺴﻄﻴﻦ ﻓﺘﺤﻬﺎ ﻋﻠﻨﻬﺎ ﺻﺮﻳﺤﺔ ﻣﺪﻳﺔ ﻧﻪ ﺳﻴﺴﺘﻘﺒﻞ ﻳﻘﺒﻞ ﻛﻞ
ﺑﻨﺎI iﺑﺮﻫﻴﻢ ،ﻣﻦ fﻣﻜﺎ 1ﻳﺄﺗﻮ ﻣﻨﻪ .ﻫﻜﺬ ﻓﻘﺪ ﺗﻴﻨﺎ ﻣﻦ ﻛﻞ 'ﻛﻦ ﻓﻲ ﻟﻌﺎﻟﻢ
٢٦
ﻟﻨﻌﻴﺶ ﻫﻨﺎ .ﻧﺤﻦ ﻵ 1ﻧﻌﻴﺶ ﻓﻲ ﻇﻞ ﻟﺴﻼ" C
ﺑﻌﺪ ﻟﻘﺪ ،rﺳﺘﻤﺮ ﻟﺼﻠﻴﺒﻴﻮ 1ﻓﻲ ﻫﻤﺠﻴﺘﻬﻢ ﻟﻤﺴﻠﻤﻮ 1ﻓﻲ ﻋﺪﻟﻬﻢ ﻓﻲ ﻣﺪ1
ﻓﻠﺴﻄﻴﻦ ﻷﺧﺮ .mﻓﻲ ﻋﺎ ، C١١٩٤ Cﺳﺮ 'ﻳﺘﺸﺎ' Hﻗﻠﺐ ﻷﺳﺪ ،ﻟﺬ fﺻﻮ' ﻛﺒﻄﻞ
ﻋﻈﻴﻢ ﻓﻲ ﺗﺎ'ﻳﺦ ﺑﺮﻳﻄﺎﻧﻴﺎ ،ﻟﺬ fﻧﻔﺬ ﺣﻜﻢ ﻹﻋﺪ Cﻓﻲ ﺛﻼﺛﺔ _ﻻ< ﻣﺴﻠﻢ ﻣﺴﻠﻤﺔ
ﻣﻦ ﺑﻴﻨﻬﻢ ﻃﻔﺎ Rﺑﻜﻞ ﺿﺎﻋﺔ ﺣﻘﺎ'!' .ﻏﻢ 'ﻳﺔ ﻟﻤﺴﻠﻤﻴﻦ ﻟﻬﺬ^ ﻟﻮﺣﺸﻴﺔI ،ﻻ
ﻧﻬﻢ ﻟﻢ ﻳﺮ Hﺑﻨﻔﺲ ﻟﻄﺮﻳﻘﺔ ،ﻓﻘﺪ ﻟﺘﺰﻣﻮ ﺑﻘﻮ Rﷲ ﺗﻌﺎﻟﻰ:
ﻛ ْﻢ َﻋ ِﻦ ﻟْ َﻤ ْﺴ ِﺠ ِﺪ ﻟْ َﺤ َﺮ ِ َ Lﺗَ ْﻌﺘَ ُﺪْ ﺂَ Lﻗ ْﻮ ٍ ََ Lﺻ ﱡﺪ ُ ﴿ َ َﻻ ﻳَ ْﺠ ِﺮ َﻣﻨﱠ ُﻜ ْﻢ َﺷﻨَ ُ
َ Lﺗﱠﻘُﻮْ ﷲﱠ ﱠ
ِL َﺗَ َﻌﺎ َﻧُﻮْ َﻋ َﻠﻰ ﻟْ ﱢ
ﺒﺮ َﻟﺘﱠ ْﻘ َﻮ_ َ َﻻ ﺗَ َﻌﺎ َﻧُﻮْ َﻋ َﻠﻰ ِﻹﺛْ ِﻢ َﻟْ ُﻌ ْﺪ َ ِ
َﺎ ﴾ ) ﻟﻤﺎﺋﺪ ( ٢ : ﷲﱠ َﺷﺪِﻳ ُﺪ ﻟْ ِﻌﻘ ِ
ﻟﻢ ﻳﻠﺠﺄ ﺑﺪ ﻟﻠﻌﻨﻒ ﺿﺪ ﻟﻤﺪﻧﻴﻴﻦ ﻷﺑﺮﻳﺎ ،iﺣﺘﻰ ﻓﻲ ﺣﺎﻻ
ﻟﻀﺮ'!
ﻟﻘﺼﻮ ،mﺑﻞ ﺣﺘﻰ ﺿﺪ ﻟﺠﻴﻮ ﻟﺼﻠﻴﺒﻴﺔ ﻟﻤﻨﻬﺰﻣﺔ".
Xﻛﺮ
ﻫﻤﺠﻴﺔ ﻟﺼﻠﻴﺒﻴﻦ ﻋﺪﻟﺔ ﻟﻤﺴﻠﻤﻴﻦ ﻛﺤﻘﻴﻘﺔ ﺗﺎ'ﻳﺨﻴﺔ :ﻟﺤﻜﻢ ﻟﺬ fﺑﻨﻲ
ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﻹﺳﻼ Cﻣﻜﻦ ﺻﺤﺎ Dﻟﺪﻳﺎﻧﺎ
ﻟﻤﺨﺘﻠﻔﺔ ﻣﻦ ﻟﺘﻌﺎﻳﺶ ﻣﻌﺎ .ﺳﺘﻤﺮ
ﻫﺬ^
ﻟﺤﻘﻴﻘﺔ ﻟﻤﺪ! ٧٠٠ﻋﺎ Cﺑﻌﺪ ﺻﻼ dﻟﺪﻳﻦ ،ﺧﺎﺻﺔ ﺧﻼ Rﻟﺤﻜﻢ ﻟﻌﺜﻤﺎﻧﻲ.
112
"ﻛﺎﻧﺖ ﻹﻣﺒﺮﻃﻮﻳﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ ﺗﻤﺜﻞ
!ﻟﺔ ﻹﺳﻼ ،ﻏﻢ ^ﻟﻚ ﻣﻨﺤﺖ
ﻟﺤﺮﻳﺎ Iﻟﺪﻳﻨﻴﺔ .ﻗﺪ ﺟﺪI
ﻓﺴﻴﻔﺴﺎ 1ﻟﺜﻘﺎﻓﺎ Iﻣﺘﻌﺪ! ﻣﺴﺎﻟﻤﺔ
!ﺧﻞ ﻷﺿﻲ ﻟﻌﺜﻤﺎﻧﻴﺔ .ﻛﻤﺎ
ﻧﺮ_ ﻓﻲ ﻫﺬ ﻟﺼﻮ ،ﺣﻜﻤﺖ
ﻟﺪﻟﺔ ﻣﻮﻃﻨﻴﻬﺎ ﻃﺒﻘﺎ ﻟﺘﻌﺎﻟﻴﻢ
ﻹﺳﻼ ،ﺳﺎﻋﺪ Iﻟﻔﻘﺮ 1ﻣﻨﻬﻢ
ﺑﻐﺾ ﻟﻨﻈﺮ ﻋﻦ !ﻳﻨﻬﻢ".
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
"ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻧﺘﺴﺎ
ﻟﻜﺎﺛﻮﻟﻴﻚ ﻟﺒﺮﺗﺴﺘﺎﻧﺖ
ﻟﻰ ﻟﺪﻳﻦ ﻧﻔﺴﻪ ﻓﻘﺪ ﺣﺪﺛﺖ
ﻋﺪ Iﻛﺒﻴﺮ ﺑﻴﻨﻬﻤﺎ ﺧﻼA
ﻟﻘﺮﻧﻴﻦ ﻟﺴﺎ! ﻋﺸﺮ
ﻟﺴﺎﺑﻊ ﻋﺸﺮ .ﻣﺎﻟﺖ
ﻫﺬ ﻟﻌﺪ Iﻣﺘﻮﺻﻠﺔ ﻟﻰ
ﺣﺪ ﻵ ،Lﻛﺜﺮ ﻟﻔﺌﺎI
ﺗﻀﺮ ﻣﻦ ﻫﺬ ﻟﻨﺰﻋﺎI
ﻫﻢ ﻷﻃﻔﺎ Aﻷﺑﺮﻳﺎ"1
114
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻗﺪ ﻟﻔﺖ ﻟﻌﺪﻳﺪ ﻣﻦ ﻟﻌﻠﻤﺎ iﻟﻤﺆ'ﺧﻴﻦ ﻟﺴﻴﺎﺳﻴﻴﻦ ﻻﻧﺘﺒﺎ^ ﻟﻬﺬ^ ﻟﺤﻘﻴﻘﺔ .ﺣﺪ
ﻣﻦ ﻫﺆﻻ iﻫﻮ ﻟﻌﺎﻟﻢ ﻟﻤﺸﻬﻮ' ﺧﺒﻴﺮ ﻟﺸﺮ| ﻷﺳﻂ ﺑﺠﺎﻣﻌﺔ ﻛﻮﻟﻮﻣﺒﻴﺎ ﻷﺳﺘﺎH'HI X
ﺳﻌﻴﺪ ،ﻫﻮ ﻓﻲ ﻷﺻﻞ ﻣﻦ ﻟﻘﺪ rﻣﻦ ﻋﺎﺋﻠﺔ ﻣﺴﻴﺤﻴﺔ .ﻗﺪ ﻛﻤﻞ 'Hﺳﺘﻪ ﺑﻌﻴﺪ ﻋﻦ
ﻣﻮﻃﻨﻪ ﻓﻲ ﻟﺠﺎﻣﻌﺎ
ﻷﻣﺮﻳﻜﻴﺔ .ﻓﻲ ﻣﻘﺎﺑﻠﺔ ﻣﻊ ﺻﺤﻴﻔﺔ ﻫﺎIﻳﺮﺗﺰ ﻹﺳﺮﺋﻴﻠﻴﺔ ﺻﻰ
ﺑﺎﺗﺒﺎ" Aﻟﻨﻈﺎ Cﻟﻘﻮﻣﻲ ﻟﻌﺜﻤﺎﻧﻲ" XIﻣﺎ ' Hﺑﻨﺎ iﺳﻼH Cﺋﻢ ﻓﻲ ﻟﺸﺮ| ﻷﺳﻂ،
ﻓﻘﺎ:R
" ﻳﻤﻜﻦ 1ﺗﻌﻴﺶ ﻷﻗﻠﻴﺔ ﻟﻴﻬﻮHﻳﺔ ﺳﻂ ﻟﻌﺎﻟﻢ ﻟﻌﺮﺑﻲ ﻛﻤﺎ ﺗﻌﻴﺶ ﻗﻠﻴﺎ
ﺧﺮ.m
ﻗﺪ ﻧﺠﺢ ﻫﺬ ﻟﺘﻌﺎﻳﺶ ﻓﻲ ﻹﻣﺒﺮﻃﻮ'ﻳﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ ﻓﻲ ﻇﻞ "ﻟﻨﻈﺎ Cﻟﻘﻮﻣﻲ" ﺣﻴﺚ
٢٧
ﻇﻬﺮ Iﻧﺴﺎﻧﻴﺔ ﻛﺜﺮ ﻣﻤﺎ ﻧﻈﻬﺮ^ ﻧﺤﻦ ﻵ"1
ﻳﺸﻬﺪ ﻟﺘﺎ'ﻳﺦ ﺑﺄ 1ﻹﺳﻼ Cﻫﻮ ﻟﻨﻈﺎ Cﻟﻌﻘﺎﺋﺪ fﻟﻮﺣﻴﺪ ﻟﺬ fﺗﻈﻬﺮ ﺣﻜﻮﻣﺎﺗﻪ
ﻓﻲ ﻟﺸﺮ| ﻷﺳﻂ ﻋﺪﻻ ﺗﺴﺎﻣﺤﺎ 'ﺣﻤﺔ .ﺣﺘﻰ ﻵ 1ﻟﻴﺲ ﻫﻨﺎ Vﺑﺪﻳﻞ ﻋﻦ ﻟﺪﻟﺔ
ﻹﺳﻼﻣﻴﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ ﻟﺘﻲ ﻧﺘﻬﺖ ﺑﺎﻧﺘﻬﺎ iﻟﺤﻜﻢ ﻟﻌﺜﻤﺎﻧﻲ ﻣﻦ ﻟﻤﻨﻄﻘﺔ.
ﻟﻬﺬ ﻟﺴﺒﺐ ﻓﺎ 1ﻟﻄﺮﻳﻖ ﻹﺣﻼ Rﻟﺴﻼ Cﺑﺎﻟﺸﺮ| ﻷﺳﻂ ﻫﻮ ﺗﺒﺎ AﻧﻤﻮvX
ﻟﺤﻜﻢ ﻟﻌﺜﻤﺎﻧﻲ ﻟﺬ fﺗﻤﻴﺰ ﺑﺎﻟﺘﺴﺎﻣﺢ ﻟﺘﺂﻟﻒ ،ﺗﻠﻚ ﻫﻲ ﻟﺘﻌﺎﻟﻴﻢ ﻷﺳﺎﺳﻴﺔ ﻟﻠﻘﺮ_.1
117
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
"ﺗﻌﺎﻳﺶ ﻟﺜﻘﺎﻓﺎ Iﻟﻤﺘﻌﺪ! ،ﻏﻢ ﺧﺘﻼﻓﻬﺎ ،ﻓﻲ ﻟﺪﻟﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ ﻣﺜﺎ Aﺿﺢ ﻋﻠﻰ ﻟﺴﻼ ﻓﻲ
ﻟﺸﺮ rﻷﺳﻂ ،ﺣﻴﺚ ﺳﺲ ﻟﺤﻜﻢ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﻟﻘﺮ LEﻟﺪﻋﻴﺔ ﻟﻠﻌﺪ Aﻟﺘﺴﺎﻣﺢ .ﻧﺮ_ ﻓﻲ
ﻫﺬ ﻟﺼﻮ ﺑﻌﺾ ﻟﻘﺼﺎﺻﺎ Iﻣﻦ ﻷﺧﺒﺎ ﻟﺼﺤﻒ ﻟﺠﺮﺋﺪ ﻟﺘﺮﻛﻴﺔ ﺣﻮ Aﻟﻄﺒﻴﻌﺔ ﻟﻤﺴﺎﻟﻤﺔ
ﻟﻠﺤﻜﻢ ﻟﻌﺜﻤﺎﻧﻲ".
ﻷﺧﺮ mﺿﻄﻬﺪ ﻟﻴﻬﻮ Hﻓﻘﻂ ﻷﻧﻬﻢ ﻳﻬﻮ) Hﻋﻠﻰ ﺳﺒﻴﻞ ﻟﻤﺜﺎ Rﻓﻘﺪ ﺳﺠﻨﻮ ﻓﻲ ﺣﻴﺎi
ﻟﻴﻬﻮ (Hﻓﻲ ﺣﻴﺎ 1ﺧﺮ mﻛﺎﻧﻮ ﺿﺤﺎﻳﺎ ﻣﺬﺑﺢ ﺟﻤﺎﻋﻴﺔ "ﻣﺪﺑﺮ!"" .ﺣﺘﻰ ﻟﻤﺴﻴﺤﻴﻮ1
ﻟﻢ ﻳﺘﻤﻜﻨﻮ ﻣﻦ ﻟﺘﻌﺎﻳﺶ ﻣﻊ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ :ﻓﻘﺪ ﻗﻌﺖ 'ﺑﺎ ﻓﻲ ﺣﻤﺎ Cﻣﻦ ﻟﺪ Cﻓﻲ
ﻟﻘﺮﻧﻴﻦ ١٧ ١٦ﻧﺘﻴﺠﺔ ﻟﻘﺘﺎ Rﺑﻴﻦ ﻟﻜﺎﺛﻮﻟﻴﻚ ﻟﺒﺮﺗﺴﺘﺎﻧﺖ .ﻗﺪ ﺣﻮﻟﺖ ﺣﺮD
ﻟﺜﻼﺛﻮ 1ﻋﺎﻣﺎ ﻣﻦ I ١٦١٨ﻟﻰ ' C١٦٤٨ﺑﺎ Iﻟﻰ ﺳﺎﺣﺔ ﻟﻠﻘﺘﺎ .Rﻓﻲ ﻟﻤﺎﻧﻴﺎ ﺣﺪﻫﺎ
ﻗﺘﻞ ﺛﻠﺚ ﻟﺴﻜﺎ 1ﻟﺒﺎﻟﻎ ﻋﺪHﻫﻢ ١٥ﻣﻠﻴﻮ 1ﺷﺨﺺ.
ﻓﻲ ﻟﺤﻘﻴﻘﺔ ،ﻓﻲ ﻣﺜﻞ ﻫﺬ^ ﻟﺒﻴﺌﺔ ﻛﺎ 1ﺣﻜﻢ ﻟﺪﻟﺔ ﻟﻌﺜﻤﺎﻧﻴﺔ ﺑﻼ ﺷﻚ ﺣﻜﻤﺎ
Iﻧﺴﺎﻧﻴﺎ ﻓﺮﻳﺪ.
116
THE OUTLOOK OF ISLAM ON THE PEOPLE OF THE BOOK 118
THE REAL
:ROOTS
ﻟﺤﻘﻴﻘﻴﺔOFﻟﻺﻫﺎ
TERRORISM:
ﻟﺠﺬ
DARWINISM AND
ﻟﺪﻧﻴﺔ ﻟﻤﺎ!ﻳﺔ
MATERIALISM
M
ﻳﻌﺘﻘﺪ ﻣﻌﻈﻢ ﻟﻨﺎ 1 rﺷﺎ'ﻟﺲ 1'Hﻫﻮ Rﻣﻦ ﺿﻊ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ،ﻧﻬﺎ
ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﻟﺪﻻﺋﻞ ﻟﻌﻠﻤﻴﺔ ﻟﺘﺠﺎ' Dﻟﻤﻼﺣﻈﺎ
.ﻟﻜﻦ ﻓﻲ ﻟﺤﻘﻴﻘﺔ ﻟﻢ ﻳﻜﻦ
1'Hﻫﻮ ﻣﻨﺸﺆﻫﺎ ﻟﻢ ﺗﺮﺗﻜﺰ ﻫﺬ^ ﻟﻨﻈﺮﻳﺔ ﻋﻠﻰ ﻟﺒﺮﻫﺎ 1ﻟﻌﻠﻤﻲ .ﻓﻬﻲ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻣﺒﺪI
ﻟﺘﻜﻴﻒ ﻣﻊ ﻟﻄﺒﻴﻌﺔ ﻟﻤﺄﺧﻮ Xﻣﻦ ﻟﻔﻠﺴﻔﺎ
ﻟﻤﺎHﻳﺔ ﻟﻘﺪﻳﻤﺔ .ﻓﻬﻲ ﺗﺴﺘﻨﺪ ،ﺑﺸﻜﻞ
ﻋﻤﻰ ﻋﻠﻰ ﻟﻔﻠﺴﻔﺎ
ﻟﻤﺎHﻳﺔ ﻻ ﺗُﺆﻳّﺪ ﺑﺄ fﻛﺘﺸﺎﻓﺎ
ﻋﻠﻤﻴﺔ ) .ﻳﻤﻜﻦ ﻟﺮﺟﻮA
ﻟﻜﺘﺎ Dﻫﺎ' 1ﻳﺤﻴﻰ" :ﺧﺪ Aﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ'"(.
ﻫﺬ ﻟﺘﻌﺼﺐ ﺟﻠﺐ ﻋﻠﻰ ﻟﻌﺎﻟﻢ ﻟﻌﺪﻳﺪ ﻣﻦ ﻟﻜﻮ'(.
ﺑﺎﻧﺘﺸﺎ' ﻟﺪ'ﻧﻴﺔ ﻟﻤﺎHﻳﺔ ﻣﻌﺎ ﺗﻐﻴﺮ
Iﺟﺎﺑﺔ
ﻟﺴﺆ Rﻋﻦ "ﻣﺎﻫﻴﺔ
119
ISLAM DENOUNCES TERRORISM 119
ٌ ُ َ ُ َﷲ... ﴿
﴾ ِ
ﺑِﺎﻟْﻌِﺒَﺎ
( ٣٠ : ) ﻋﻤﺮ
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﺳﺘﻔﻨﻰ ﻟﻘﺮ Hﻟﺒﺸﺮﻳﺔ ﺑﺎﻟﺘﺄﻛﻴﺪ .ﺳﺘﺘﺴﻊ ﻟﻔﺠﻮ! ﺑﻴﻦ ﻹﻧﺴﺎ 1ﻗﺮ Dﺷﺒﺎﻫﻪ"...
٢٨
121
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻹﻧﺴﺎ "1؟ ﻓﻘﺪ ﺑﺪ ﻟﻨﺎ rﻓﻲ ﻻﻋﺘﻘﺎ" 1 Hﻹﻧﺴﺎ 1ﺧﻠﻖ ﺑﺎﻟﺼﺪﻓﺔ ،ﻫﻮ ﺣﻴﻮ 1ﻳﺘﻄﻮ'
ﻣﻦ ﺧﻼ Rﻟﺼﺮ Aﻣﻦ ﺟﻞ ﻟﺒﻘﺎ "iﻫﺬ ﺑﻌﺪ 1ﻛﺎ 1ﻟﻨﺎ rﻳﻌﺘﻘﺪ" 1 1ﷲ ﻫﻮ ﻟﺬf
ﺧﻠﻖ ﻹﻧﺴﺎ 1ﺑﺎﻟﺘﺎﻟﻲ ﻋﻠﻴﻪ 1ﻳﺘﺒﻊ ﺗﻌﺎﻟﻴﻢ ﷲ ﻟﺴﺎﻣﻴﺔ" .ﻗﺪ Hﻓﻊ ﺛﻤﻨﺎ ﺑﺎﻫﻈﺎ ﻧﺘﻴﺠﺔ ﻫﺬ
ﻟﺨﺪ Aﻟﻜﺒﻴﺮ .ﻓﻘﺪ ﺳﺘﻨﺪ
ﻟﻌﺪﻳﺪ ﻣﻦ ﻷﻳﺪﻟﻮﺟﻴﺎ
ﻟﻤﺪﻣﺮ! _' iﻟﻌﺎﻟﻢ ﻟﺒﺮﺑﺮf
Iﻟﻰ ﻟﻨﻈﺮﻳﺔ ﻟﻤﻀﻠﻠﺔ "ﻟﺼﺮ Aﻣﻦ ﺟﻞ ﻟﺒﻘﺎ ،"iﻣﺜﻞ ﻟﻌﺮﻗﻴﺔ ﻟﻔﺎﺷﻴﺔ ﻟﺸﻴﻮﻋﻴﺔ.
ﺳﻨﻨﺎﻗﺶ ﻓﻲ ﻫﺬ ﻟﺠﺰ iﻣﻦ ﻟﻜﺘﺎ Dﻟﻜﺎ'ﺛﺔ ﻟﺪ'ﻳﻨﻴﺔ ﻟﺘﻲ ﻇﻬﺮ
ﻟﻠﻌﺎﻟﻢ ﻧﻜﺸﻒ
'ﺗﺒﺎﻃﻬﺎ ﺑﺎﻹ'ﻫﺎ ،Dﺣﺪ ﻛﺒﺮ ﻟﻤﺸﺎﻛﻞ ﻟﻌﺎﻟﻤﻴﺔ ﻟﻬﺎﻣﺔ ﻓﻲ ﻗﺘﻨﺎ ﻟﺤﺎﺿﺮ.
120
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻟﺼﺮ Aﻣﻦ ﺟﻞ ﻟﺒﻘﺎ ، iﻫﻜﺬ ﺳﻴﺘﻮX 1tﻟﻚ ﻟﺘﺰﻳﺪ ﻟﺴﺮﻳﻊ ﻓﻲ ﻋﺪ Hﻟﺴﻜﺎ .1ﻗﺪ
ﻧﻔﺬ ﻣﺎ ﻳﺴﻤﻲ ﺑـ"ﺿﻄﻬﺎ Hﻟﻔﻘﺮ "iﻓﻲ ﻟﻘﺮ ١٩ 1ﻓﻲ ﺑﺮﻳﻄﺎﻧﻴﺎ.
ﻋﻨﺪﻣﺎ ﺑﺪ
ﻟﻤﺘﻄﻠﺒﺎ
ﻟﺼﻨﺎﻋﻴﺔ ﺑﺪ ﻋﻤﻞ ﻷﻃﻔﺎ fX Rﻟﺜﻤﺎﻧﻴﺔ ﻟﺘﺴﻌﺔ ﻋﻮC
ﻟﻤﺪ! ﺳﺘﺔ ﻋﺸﺮ ﺳﺎﻋﺔ ﻳﻮﻣﻴﺎ ﻓﻲ ﻣﻨﺎﺟﻢ ﻟﻔﺤﻢ ،ﺣﻴﺚ ﻣﺎ
ﻵﻻ< ﻧﺘﻴﺠﺔ ﻇﺮ< ﻟﻌﻤﻞ
ﻟﻘﺎﺳﻴﺔ .ﻫﻜﺬ H
Hﻋﻮ! ﻣﺎﻟﺜﻴﺲ Iﻟﻰ ﻟﺼﺮ Aﻣﻦ ﺟﻞ ﻟﺒﻘﺎI iﻟﻰ ﺣﻴﺎ! ﻣﻠﻴﺌﺔ ﺑﺎﻷﻟﻢ
ﻟﻤﻼﻳﻴﻦ ﻣﻦ ﻟﺒﺮﻳﻄﺎﻧﻴﻴﻦ.
ﻃﺒﻖ 1'Hﻓﻜﺮ! ﻟﺼﺮ Aﻋﻠﻲ ﻟﻄﺒﻴﻌﺔ ﻛﻠﻬﺎ ﻣﺘﺄﺛﺮ ﺑﻬﺬ^ ﻷﻓﻜﺎ' ،ﻗﺘﺮ dﺑﺄ1
ﻷﻗﻮ mﻷﺻﻠﺢ ﻫﻮ ﻟﻤﻨﺘﺼﺮ ﻓﻲ ﻫﺬ ﻟﺼﺮ Aﻣﻦ ﺟﻞ ﻟﺒﻘﺎ .iﻋﻼ! ﻋﻠﻰ Xﻟﻚ ،ﻓﻘﺪ
Hﻋﻰ ﺑﺄ 1ﻟﺼﺮ Aﻣﻦ ﺟﻞ ﻟﺒﻘﺎ iﻫﻮ ﻗﺎﻧﻮ 1ﻣﺒﺮ' ﺛﺎﺑﺖ ﻓﻲ ﻟﻄﺒﻴﻌﺔ .ﻣﻦ ﻧﺎﺣﻴﺔ ﺧﺮm
Hﻋﻲ ﻟﻨﺎ rﻟﺘﺮ Vﻣﻌﺘﻘﺪﺗﻬﻢ ﻟﺪﻳﻨﻴﺔ Iﻧﻜﺎ' ﻟﺨﻠﻖ ،ﻫﻜﺬ ﺗُﻬﺪ Cﻛﻞ ﻟﻘﻴﻢ ﻷﺧﻼﻗﻴﺔ
ﻟﺘﻲ 'ﺑﻤﺎ ﺗﻜﻮ 1ﻋﺎﺋﻘﺎ ﻣﺎ Cﻟﺼﺮ Aﻟﻤﺮﻳﺮ ﻣﻦ ﺟﻞ ﻟﺒﻘﺎ.i
ﻓﻲ ﻟﻘﺮ 1ﻟﻌﺸﺮﻳﻦ Hﻓﻌﺖ ﻹﻧﺴﺎﻧﻴﺔ ﺛﻤﻨﺎ ﺑﺎﻫﻈﺎ ﻻﻧﺘﺸﺎ' ﻫﺬ^ ﻷﻓﻜﺎ' ﻟﺘﻲ ﻗﺎ
H
ﻟﻨﺎI rﻟﻰ ﻟﻌﻨﻒ ﻟﻘﺴﻮ!.
123
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
"ﺗﻄﺒﻴﻖ ﻧﻈﺮﻳﺔ ﻣﺎﻟﺜﻴﺲ ﻓﻲ ﻟﻘﺮ ١٩ Lﺑﻀﺮ ﻟﺼﺮ ﻣﺪ_ ﻟﺤﻴﺎ ﺟﻠﺐ ﻟﺒﺆ ﻟﻸﻃﻔﺎ Aﻟﻔﻘﺮ1
ﻟﻌﺎﺟﺰﻳﻦ ﻓﻲ ﻧﺠﻠﺘﺮ .ﻟﺪﻳﻦ ﺣﺪ ﻫﻮ ﻟﺬ ﻳﻀﻤﻦ ﺣﻤﺎﻳﺔ ﻷﻃﻔﺎ .Aﻳﻤﻜﻦ ﻟﻌﻴﺶ ﻓﻲ ﺣﻴﺎ ﻃﻴﺒﺔ
ﻓﺎﺿﻠﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﻟﺒﺆ ﻷﻟﻢ ﻓﻘﻂ ^ ﻣﺎ ﺗﺒﻌﻨﺎ ﺗﻌﺎﻟﻴﻢ ﻟﺪﻳﻦ ﻟﺴﻤﺤﺔ ﻣﺎﺳﻨﺎﻫﺎ"
122
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
125
"ﺳﺘﺤﻮ^ Iﻧﻈﺮﻳﺔ !" Lﻟﺼﺮ ﻣﻦ ﺟﻞ ﻟﺒﻘﺎ "1ﻋﻠﻰ ﻓﻼﺳﻔﺔ ﻋﻤﺎ 1ﺳﻴﺎﺳﻴﻮ ﺑﺎ ﻓﻲ ﻟﻌﻘﺪ ﻷA
ﻣﻦ ﻟﻘﺮ Lﻟﻌﺸﺮﻳﻦ .ﻛﺎ Lﺣﻤﺎﺳﻬﻢ ﺑﺪﻳﺔ ﻟﺤﺮ ﻛﺒﺮ_ ،ﺗﻠﻚ ﻟﻜﺎﺛﺔ ﻟﻌﻈﻴﻤﺔ ﻟﺘﻲ ! Iﺑﺤﻴﺎ ١٠ﻣﻼﻳﻴﻦ
ﻧﺴﺎ."L
124
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻛﻤﺎ 'ﻳﻨﺎ ،ﻓﻘﺪ ﻧﺪﻟﻌﺖ ﻟﺤﺮ Dﻟﻌﺎﻟﻤﻴﺔ ﻷﻟﻰ ﺑﺴﺒﺐ ﻟﻤﻔﻜﺮﻳﻦ ﻟﺤﻜﺎC
ﻟﺮﺳﺎ iﻷ'ﺑﻴﻴﻦ ﻟﺬﻳﻦ ' ﻟﺤﺮ'I Dﻗﺔ ﻟﺪﻣﺎ iﻟﻤﻌﺎﻧﺎ! ﻧﻮﻋﺎ ﻣﻦ ﻟﺘﻄﻮ'،
ﻋﺘﻘﺪ ﻧﻬﺎ ﻗﺎﻧﻮ 1ﻟﻄﺒﻴﻌﺔ ﻟﺜﺎﺑﺖ .ﻟﻤﺬﻫﺐ ﻟﻔﻜﺮ fﻟﺬ mH fﺑﻜﻞ ﻫﺬ ﻟﺠﻴﻞ
Iﻟﻰ Xﻟﻚ ﻟﺪﻣﺎ' ﻟﻢ ﻳﻜﻦ ﺳﻮ mﻣﻔﺎﻫﻴﻢ " 1'Hﻟﺼﺮ Aﻣﻦ ﺟﻞ
ﻟﺒﻘﺎ" "iﻟﺒﻘﺎ iﻟﻸﺻﻠﺢ".
ﺗﺮﻛﺖ ﻟﺤﺮ Dﻟﻌﺎﻟﻤﻴﺔ ﻷﻟﻰ
ﺧﻠﻔﻬﺎ ٨ﻣﻼﻳﻴﻦ ﻗﺘﻴﻞ ،ﻣﺌﺎ
ﻣﻦ ﻟﻤﺪ1
ﻟﻤﺨﺮﺑﺔ ،ﻣﻼﻳﻴﻦ ﻟﻤﺸﺮHﻳﻦ ﻟﻌﺎﻃﻠﻴﻦ
ﻟﻤﻌﻮﻗﻴﻦ ﻟﻤﺼﺎﺑﻴﻦ .ﻟﺴﺒﺐ
ﻷﺳﺎﺳﻲ ﻟﻠﺤﺮ Dﻟﻌﺎﻟﻤﻴﺔ
ﻟﺜﺎﻧﻴﺔ ،ﻟﺘﻲ ﻧﺪﻟﻌﺖ ﺑﻌﺪ
Xﻟﻚ ﺑﻮﺣﺪ ﻋﺸﺮﻳﻦ ﻋﺎﻣﺎ
ﺧﻠﻔﺖ ٥٥ﻣﻠﻴﻮ 1ﻗﺘﻴﻞ
ﻛﺎ 1ﻣﺴﺘﻨﺪ ﻳﻀﺎ ﻋﻠﻰ
ﻟﺪ'ﻧﻴﺔ.
"ﻟﻔﺎﺷﻴﺔ ﻟﺘﻲ ﺑﻨﻴﺖ ﻋﻠﻰ ﻣﻔﺎﻫﻴﻢ ! ،Lﻛﺎﻧﺖ
ﻟﺴﺒﺐ ﻓﻲ ﻗﺘﻞ ﻣﻼﻳﻴﻦ ﻷﺑﺮﻳﺎ .1ﻗﺪ ﺟﺮI
ﻫﺬ ﻟﻌﻘﻴﺪ ﻟﻤﺮﻋﺔ ﻟﻌﺪﻳﺪ ﻣﻦ ﺑﻠﺪ Lﻟﻌﺎﻟﻢ
ﻟﻰ !ﻣﺔ ﻟﺪﻣﺎ ﻟﺒﺆ".
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻟﻄﺮﻳﻖ ﻟﺬ
ﻣﻬﺪ Iﻟﻪ ﻟﺪﻳﻨﻴﺔ :ﻟﻔﺎﺷﻴﺔ
ﻳﻤﻜﻦ 1ﻧﺮ mﺗﺄﺛﻴﺮ 1'Hﻟﻘﻮ fﻓﻲ ﻟﻤﺬﻫﺐ ﻟﻨﺎ .ftﻓﻌﻨﺪﻣﺎ ﻧﺪ' rﺗﻠﻚ ﻟﻨﻈﺮﻳﺔ
ﻟﺘﻲ ﻋﺘﻨﻘﻬﺎ ﻫﺘﻠﺮ ﻟﻔﺮﻳﺪ 'tﻧﺒﻴﺮ ،vﺳﻨﺼﺎ <Hﻣﻔﺎﻫﻴﻢ ﻣﺜﻞ "ﻻﺧﺘﻴﺎ' ﻟﻄﺒﻴﻌﻲ" "ﻟﻘﺘﻞ
ﻻﻧﺘﻘﺎﺋﻲ" "ﻟﺼﺮ Aﺑﻴﻦ ﻷﺟﻨﺎ rﻣﻦ ﺟﻞ ﻟﺒﻘﺎ "iﻟﺘﻲ ﺗﻜﺮ'
ﻣﺌﺎ
ﻟﻤﺮ
ﻓﻲ
ﻋﻤﺎ .1'H Rﻋﻨﺪﻣﺎ ﺳﻤﻰ ﻛﺘﺎﺑﻪ "ﻛﻔﺎﺣﻲ" ﻧﺮ 1 mﻟﺼﺮ Aﻟﺪ'ﻳﻨﻲ ﻣﻦ ﺟﻞ
ﻟﺒﻘﺎ iﻣﺒﺪ ﻟﺒﻘﺎ iﻟﻸﺻﻠﺢ ﻫﻤﺎ ﻟﺬ 1ﻟﻬﻤﺎ ﻫﺘﻠﺮ .ﻓﻬﻮ ﻳﺘﺤﺪ( ﻓﻲ ﻫﺬ ﻟﻜﺘﺎ Dﺧﺎﺻﺔ
ﻋﻦ ﻟﺼﺮ Aﺑﻴﻦ ﻷﺟﻨﺎ rﻓﻴﻘﻮ:R
"ﺳﻴﺘﻮ vﻟﺘﺎ'ﻳﺦ Iﻣﺒﺮﻃﻮ'ﻳﺔ ﻷﻟﻔﻴﺔ ﻟﺠﺪﻳﺪ! ﺑﺎﻟﻌﻈﻤﺔ ﻟﺘﻤﻴﺰ ،ﻟﻌﻈﻤﺔ ﻟﺘﻲ ﺗﺴﺘﻨﺪ
٣٣
ﻋﻠﻰ ﻟﺘﺴﻠﺴﻞ ﻟﻌﻨﺼﺮ fﻟﺬ fﺣﺪHﺗﻪ ﻟﻄﺒﻴﻌﺔ ﻧﻔﺴﻬﺎ" .
ﻓﻲ ﻋﺎ ١٩٣٣ Cﺧﻼ Rﺟﺘﻤﺎ Aﺣﺰ Dﻧﻮ'ﻣﺒﺮ vﺻﺮ dﻫﺘﻠﺮ ﻗﺎﺋﻼ:
"ﻳﺠﺐ 1ﻳﺨﻀﻊ ﻟﺠﻨﺲ ﻷHﻧﻰ ﻟﻠﺠﻨﺲ ﻷﺳﻤﻰ ،ﻫﺬ ﻫﻮ ﻣﺎ ﻧﺮ^ ﻓﻲ ﻟﻄﺒﻴﻌﺔ
٣٤
ﻫﻮ ﻣﺎ ﻧﻌﺘﺒﺮ^ ﻟﺸﻲ iﻟﻮﺣﻴﺪ ﻟﻤﻌﻘﻮ"R
ﺗﺄﺛﺮ ﻟﻨﺎtﻳﻮ 1ﺑﺎﻟﺪ'ﻧﻴﺔ ﻫﻲ ﻟﺤﻘﻴﻘﺔ ﻟﺘﻲ
ﻗﺒﻠﻬﺎ ﻛﻞ ﻟﻤﺆ'ﺧﻴﻦ ﻟﺨﺒﺮ iﺗﻘﺮﻳﺒﺎ .ﺑﻴﻦ ﺑﻴﺘﺮ
ﻛﺮﺳﺐ ،ﻣﺆﻟﻒ ﻛﺘﺎ" Dﺻﻌﻮ Hﻟﻔﺎﺷﻴﺔ" ،ﻫﺬ^
ﻟﺤﻘﻴﻘﺔ ﻛﺎﻟﺘﺎﻟﻲ :
"ﻓﻲ ﺑﺪﻳﺔ ﻧﺸﺮﻫﺎ ﺳﺨﺮ ﻟﻨﺎ rﻣﻦ ﻧﻈﺮﻳﺔ
1'Hﻟﺘﻲ ﺗﺪﻋﻲ 1ﺻﻞ ﻹﻧﺴﺎ 1ﻗﺮ،H
ﻟﻜﻨﻬﺎ ﻧﺘﺸﺮ
ﻗﺒﻠﺖ ﺑﻌﺪ Xﻟﻚ .ﻗﺪ
129
"ﺗﺴﺒﺒﺖ ﻟﺤﺮ ﻟﻌﺎﻟﻤﻴﺔ ﻟﺜﺎﻧﻴﺔ ﻓﻲ ﻗﺘﻞ
٥٥ﻣﻠﻴﻮ Lﻧﺴﺎ ،Lﺟﺮ ﻣﻼﻳﻴﻦ Eﺧﺮﻳﻦ،
ﺷﺮ! Iﻋﺪ! ﻛﺜﻴﺮ ﺧﺮ_ .ﺗﺴﺒﺒﺖ ﻓﻲ
!ﻣﺎ ﻟﻤﺪ Lﻧﻬﻴﺎ ﻻﻗﺘﺼﺎ! ".
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
"ﻋﻤﺎ 1ﻟﺸﻴﻮﻋﻴﺔ ،ﻟﺬﻳﻦ ﺑﻨﻮ ﻓﻜﺎ ﻟﻤﺠﺘﻤﻊ ﻻﻧﺴﺎﻧﻲ ﺳﺘﻨﺎ! ﻋﻠﻰ ﻟﺪﻧﻴﺔ ،ﺳﻴﺴﻘﻄﻮ Lﻣﻦ
^ﻛﺮ ﻟﺘﺎﻳﺦ ﻟﻤﺎ ﺳﺒﺒﻮ ﻣﻦ ﻟﻢ ﺷﺪﻳﺪ ﺑﺴﻴﺎﺳﺎﺗﻬﻢ ﻟﻘﺎﺳﻴﺔ ".
ﻻﺟﺘﻤﺎ" ٣٧
ﻗﺎ Rﺗﺮﺗﺴﻜﻲ "ﻛﺘﺸﺎ L! Uﻫﻮ ﻫﻢ ﻧﺼﺮ ﻟﻠﺠﺪ Aﻓﻲ ﻣﻮﺿﻮ ﻷﺻﻞ"
٣٨
ﻗﺪ ﻛﺎ 1ﻟﺘﻌﺎﻟﻴﻢ 1'Hﻟﺪ' ﻟﺮﺋﻴﺴﻲ ﻓﻲ ﺗﺸﻜﻴﻞ ﻛﻮ 'Hﻟﺸﻴﻮﻋﻴﺔ .ﻓﻌﻠﻰ ﺳﺒﻴﻞ
ﻟﻤﺜﺎ ،Rﻳﻼﺣﻆ ﻟﻤﺆ'ﺧﻮ 1ﺣﻘﻴﻘﺔ 1ﺳﺘﺎﻟﻴﻦ ﻛﺎ 1ﺷﺎﺑﺎ ﻣﺘﺪﻳﻨﺎ ،ﻟﻜﻨﻪ ﺻﺒﺢ ﻣﻠﺤﺪ
ﺑﻌﺪ ﻗﺮiﺗﻪ ﻛﺘﺐ .1'H
ﻣﺎ ﺗﺴﻴﺘﻮﻧﻎ ،ﻣﺆﺳﺲ ﻟﺤﺮﻛﺔ ﻟﺸﻴﻮﻋﻴﺔ ﻓﻲ ﻟﺼﻴﻦ ،ﻟﺬ fﻗﺘﻞ ﻟﻤﻼﻳﻴﻦ
ﻣﻦ ﻟﻨﺎ ،rﺻﺮ dﻋﻠﻨﺎ ﻗﺎﺋﻼ" :ﺗﺄﺳﺴﺖ ﻻﺷﺘﺮﻛﻴﺔ ﻟﺼﻴﻨﻴﺔ ﻋﻠﻰ ﻧﻈﺮﻳﺔ !L
٣٩
ﻟﻠﺘﻄﻮ"
ﺟﻴﻤﺲ 'ﻳﻴﻒ ،ﻟﻤﺆ' ﺑﺠﺎﻣﻌﺔ ﻫﺎ'ﻓﺎ' ،Hﻳﻨﺎﻗﺶ ﻓﻲ ﺑﺤﺜﻪ "ﻟﺼﻴﻦ "1'H
ﺑﺎﻟﺘﻔﺼﻴﻞ ﺗﺄﺛﻴﺮ ﻟﺪ'ﻧﻴﺔ ﻋﻠﻰ ﻣﺎ ﻟﺸﻴﻮﻋﻴﻴﻦ ﻟﺼﻴﻨﻴﻴﻦ.
131
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
٣٥
ﺣﺮ< ﻟﻨﺎtﻳﻮ 1ﻧﻈﺮﻳﺔ 1'Hﺳﺘﻌﻤﻠﻮﻫﺎ ﻟﺘﺒﺮﻳﺮ ﻟﺤﺮ Dﻟﻌﺮﻗﻴﺔ"
ﻳﺼﻒ ﻟﻤﺆ' ﻫﻴﻜﻤﺎ 1ﺗﺄﺛﻴﺮ ﻟﺪ'ﻧﻴﺔ ﻋﻠﻰ ﻫﺘﻠﺮ ﻛﺎﻟﺘﺎﻟﻲ:
"ﻛﺎ 1ﻫﺘﻠﺮ ﺷﺪﻳﺪ ﻹﻳﻤﺎ 1ﺑﺎﻟﺘﻄﻮ' .ﻣﻬﻤﺎ ﻛﺎ 1ﻏﺎﻣﻀﺎ ﻣﻌﻘﺪ ﻣﺨﺘﻼ ﻋﻘﻠﻴﺎ،
Iﻻ ﻧﻪ ﻛﺎ 1ﻣﺘﺄﻛﺪ ﻣﻦ ﻫﻤﻴﺔ ﻣﻔﻬﻮ Cﻟﺼﺮ ،Aﻗﺪ ﻋﺮ Uﺑﻮﺿﻮ dﻋﺪ Hﻣﻦ
ﻓﻜﺎ'^ ﻟﺘﻄﻮ'ﻳﺔ ﻓﻲ ﻛﺘﺎﺑﻪ "ﻛﻔﺎﺣﻲ" ،ﺧﺎﺻﺔ ﺗﻠﻚ ﻟﺘﻲ ﺗﺆﻛﺪ ﻟﺼﺮ Aﻟﺒﻘﺎi
٣٦
ﻟﻸﺻﻠﺢ Iﺑﺎ !Hﻟﻀﻌﻴﻒ ﻟﻴﺼﺒﺢ ﻟﻤﺠﺘﻤﻊ ﻓﻀﻞ"
ﻫﺘﻠﺮ ،ﻟﺬ fﻇﻬﺮ ﺑﻬﺬ^ ﻵ' ،iﻗﺎ Hﻟﻌﺎﻟﻢ Iﻟﻰ ﻋﻨﻒ ﻟﻢ ﻳﺴﺒﻖ ﻟﻪ ﻣﺜﻴﻞ ﻓﻲ f
ﻣﻜﺎ .1ﻗﺪ ﺗﻌﺮﺿﺖ ﻟﻌﺪﻳﺪ ﻣﻦ ﻟﻤﺠﻤﻮﻋﺎ
ﻟﻌﺮﻗﻴﺔ ﻟﺴﻴﺎﺳﻴﺔ ،ﺧﺎﺻﺔ ﻟﻴﻬﻮ،H
ﻟﻠﻘﺴﻮ! ﻟﻤﺬﺑﺢ ﻟﺒﺸﻌﺔ ﻓﻲ ﻣﻌﺴﻜﺮ
ﻻﻋﺘﻘﺎ Rﻟﻨﺎtﻳﺔ .ﻗﺪ ﻗﻀﺖ ﻟﺤﺮ Dﻟﻌﺎﻟﻤﻴﺔ
ﻟﺜﺎﻧﻴﺔ ﻟﺘﻲ ﺑﺪ
ﺑﺎﻟﻐﺰ ﻟﻨﺎ ftﻋﻠﻰ ﺣﻴﺎ! ٥٥ﻣﻠﻴﻮ 1ﺷﺨﺺ .ﻛﺎ 1ﻣﻔﻬﻮC
ﻟﺪ'ﻧﻴﺔ "ﻟﺼﺮ Aﻣﻦ ﺟﻞ ﻟﺒﻘﺎ "iﻫﻮ ﻟﺴﺒﺐ ' iﺗﻠﻚ ﻟﻤﺄﺳﺎ! ﻟﻜﺒﺮ mﻓﻲ ﺗﺎ'ﻳﺦ
ﻹﻧﺴﺎﻧﻴﺔ.
130
"ﻃﺒﻘﺖ ﻟﺸﻴﻮﻋﻴﺔ ﻟﻔﻜﺮ ﻟﺪﻧﻴﺔ ﻟﻠﺼﺮ ﻋﻠﻰ ﺻﺮ ﻟﻄﺒﻘﺎ ،Iﻫﻜﺬ ﻗﺒﻠﺖ ﻟﻘﺘﻞ ﻗﺔ
ﻟﺪﻣﺎ 1ﻛﻄﺮ rﺷﺮﻋﻴﺔ ﻟﻠﺴﻴﻄﺮ"
133
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﺑﺎﺧﺘﺼﺎ' ،ﻫﻨﺎ Vﺻﻠﺔ ﻃﻴﺪ! ﺑﻴﻦ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ﻟﺸﻴﻮﻋﻴﺔ .ﺗﺪﻋﻲ ﻟﻨﻈﺮﻳﺔ ﺑﺄ1
ﺧﻠﻖ ﻟﺤﻴﺎ! ﻷﺣﻴﺎ iﻛﺎ 1ﻧﺘﻴﺠﺔ ﻟﺼﺪﻓﺔ ،ﺗﺪﻋﻢ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻤﺴﺎﻧﺪ! ﻟﻌﻠﻤﻴﺔ ﻟﻺﻟﺤﺎ.H
ﻟﺸﻴﻮﻋﻴﺔ ﻋﻘﻴﺪ! ﻣﻠﺤﺪ! ،ﻟﻬﺬ ﻟﺴﺒﺐ ﻓﻬﻲ ﺗﺮﺗﺒﻂ ﺑﺸﻜﻞ ﻗﻮ fﺑﺎﻟﺪ'ﻧﻴﺔ .ﻋﻼ!
ﻋﻠﻰ Xﻟﻚ ﺗﻘﺘﺮ dﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' 1ﻟﺘﻄﻮ' ﻓﻲ ﻟﻄﺒﻴﻌﺔ ﻳﻌﺰI mﻟﻰ ﻟﺼﺮ" Aﻟﺼﺮ Aﻣﻦ
ﺟﻞ ﻟﺒﻘﺎ ،"iﺑﻞ ﺗﺪﻋﻢ ﻣﻔﻬﻮ Cﻟﺠﺪ Rﻟﺬ fﻳﻤﺜﻞ ﺳﺎ rﻟﺸﻴﻮﻋﻴﺔ.
XIﻧﻈﺮﻧﺎ ﻓﻲ ﻣﻔﻬﻮ Cﻟﺸﻴﻮﻋﻴﺔ "ﻟﺼﺮ Aﻟﺠﺪﻟﻲ" ﻟﺬ fﻗﺘﻞ ﺑﺴﺒﺒﻪ ١٢٠ﻣﻠﻴﻮ1
Iﻧﺴﺎ 1ﺧﻼ Rﻟﻘﺮ 1ﻟﻌﺸﺮﻳﻦ ﻋﻠﻰ ﻧﻪ ﻣﺎﻛﻴﻨﺔ ﻗﺘﻞ ،ﻋﻨﺪﻫﺎ ﻓﻘﻂ ﻳﻤﻜﻦ 1ﻧﺠﻴﺪ ﻓﻬﻢ
ﺑﻌﺎ Hﻟﻜﺎ'ﺛﺔ ﻟﺪ'ﻧﻴﺔ ﻟﺘﻲ ﺣﻠﺖ ﺑﺎﻟﻌﺎﻟﻢ.
ﻟﺼﺮ ﻟﺠﺪﻟﻲ
ﻟﻢ ﻳﻄ ّﻮ ﻟﻤﺠﺘﻤﻌﺎ Iﺑﻞ !ﻣﺮﻫﺎ
ﻛﻤﺎ 'ﻳﻨﺎ ﺳﺎﺑﻘﺎ ،ﻓﺈ 1ﻟﺪ'ﻧﻴﺔ ﺗﻔﺘﺮ 1 Uﻟﺼﺮ Aﺑﻴﻦ ﻟﻜﺎﺋﻨﺎ
ﻫﻮ ﺳﺒﺐ
ﺗﻄﻮ'ﻫﺎ ﻫﺬ ﻣﺎ ﻛﺴﺒﻬﺎ ﻣﺎ ﻳﺴﻤﻲ ﺑﺎﻻﻧﺘﺸﺎ' ﻟﻌﻠﻤﻲ ﻟﻔﻠﺴﻔﺔ ﻟﻤﺎHﻳﺔ ﻟﺠﺪﻟﻴﺔ.
ﻛﻤﺎ ﻳﻤﻜﻦ 1ﻳﻔﻬﻢ ﻣﻦ ﺳﻤﻬﺎ ،ﻟﻤﺎHﻳﺔ ﻟﺠﺪﻟﻴﺔ ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﻓﻜﺮ! ﻟﺼﺮ .Aﻗﺪ
AXﻛﺎ' Rﻣﺎ'ﻛﺲ ﻣﺆﺳﺲ ﻫﺬ^ ﻟﻔﻠﺴﻔﺔ ﺗﻠﻚ ﻟﻔﻜﺮ! L":ﻟﻢ ﻳﻜﻦ ﻫﻨﺎ gﺻﺮ
ﻣﻌﺎﺿﺔ ،ﻇﻞ ﻛﻞ ﺷﻲ 1ﻛﻤﺎ ﻫﻮ" .ﻗﺎ Aﻳﻀﺎ" :ﻟﻘﻮ ﻟﻤﻮﻟﺪ ﻟﻜﻞ ﻣﺠﺘﻤﻊ ﻗﺪﻳﻢ
٤٠
ﺗﺤﻤﻞ ﻣﻌﻬﺎ ﻣﺠﺘﻤﻌﺎ ﺟﺪﻳﺪ"
ﺑﻘﻮﻟﻪ ﻫﺬ ﻓﺈﻧﻪ ﻳﺪﻋﻮ ﻟﻨﺎ rﻟﻠﻌﻨﻒ ﻟﺤﺮ'I Dﻗﺔ ﻟﺪﻣﺎ iﻣﻦ ﺟﻞ ﻟﺘﻄﻮ'.
ﻛﺎ 1ﻟﻴﻨﻴﻦ Rﻣﻦ ﻃﺒﻖ ﻧﻈﺮﻳﺔ ﻣﺎ'ﻛﺲ ﻓﻲ ﻟﻤﺠﺎ Rﻟﺴﻴﺎﺳﻲ .ﻗﺪ ﻛﺎ 1ﻟﻴﻨﻴﻦ
ﻳﺆﻳﺪ ﻓﻜﺮ! ﻣﻔﺎHﻫﺎ ﻧﻪ" :ﻳﺤﺪ( ﻟﺘﻘﺪ Cﻛﻨﺘﻴﺠﺔ ﻟﺼﺮ Aﻷﺿﺪ "Hﻳﺪﻋﻲ 1ﻟﻨﺎr
fXﻷﻓﻜﺎ' ﻟﻤﺨﺘﻠﻔﺔ ﻳﺠﺐ 1ﻳﻜﻮﻧﻮ ﻓﻲ ﺻﺮH Aﺋﻢ .ﻗﺪ Xﻛﺮ ﻟﻴﻨﻴﻦ ﻣﺮ' 1
ﻫﺬ ﻟﺼﺮ Aﻳﺘﻄﻠﺐ 'Iﻗﺔ Hﻣﺎ f ،iﻹ'ﻫﺎ .Dﻗﺒﻞ ﻟﺜﻮ'! ﻟﺒﻠﺸﻴﻔﻴﺔ ﺑﺄﺣﺪ ﻋﺸﺮ ﻋﺎﻣﺎ،
ﻧﺸﺮ ﻟﻴﻨﻴﻦ ﻣﻘﺎﻻ ﺑﻌﻨﻮ" 1ﺣﺮ Dﻟﻌﺼﺎﺑﺎ
" ﻓﻲ ﻟﺒﺮﻟﻴﺘﺎ' fﻋﺎ ،١٩٠٦ Cﻫﻲ ﺗﻮﺿﺢ
ﻟﻄﺮ| ﻹ'ﻫﺎﺑﻴﺔ ﻟﺘﻲ ﺗﺒﻨﺎﻫﺎ:
" ﺗﻠﻚ ﻟﻈﺎﻫﺮ! ﻟﺘﻲ ﻧﻬﺘﻢ ﻓﻴﻬﺎ ﺑﺎﻟﻜﻔﺎ dﻟﻤﺴﻠﺢ ،ﻗﺎHﺗﻬﺎ ﻟﺠﻤﺎﻋﺎ
ﻟﺼﻐﻴﺮ!.
132
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
135
ﻣﻦ ﻟﻄﺒﻴﻌﻲ Lﺗﻮﺟﺪ ﻵ 1ﻟﻤﺨﺘﻠﻔﺔ،
ﻟﻜﻨﻬﺎ ﻻ ﻳﺠﺐ Lﺗﻜﻮ Lﺳﺒﺒﺎ ﻟﻠﻨﺰ
ﻟﺤﺮ ﺑﻴﻦ ﻟﻨﺎ .ﻓﺎﻻﺣﺘﺮ
ﻟﺘﺴﺎﻣﺢ ﻟﻤﺘﺒﺎ! Aﻳﻤﻜﻦ Lﻳﻀﻤﻦ
ﻻﺗﻔﺎ rﻟﻤﺸﺎﻛﺔ ﺑﻴﻦ ﻟﻔﺌﺎI
ﻟﻤﺨﺘﻠﻔﺔ .ﺗﻮﺿﺢ ﺗﻌﺎﻟﻴﻢ ﻟﻘﺮLE
ﻟﻜﺮﻳﻢ ﻟﻠﻨﺎ ﺣﻴﺎ ﻟﺴﻌﺎ! ﻟﻄﻤﺄﻧﻴﻨﺔ،
ﻓﺎﻟﺼﺮ ﻟﺠﺪﻟﻲ ﻻ ﻳﺠﻠﺐ ﻻ ﻟﺸﻘﺎ1
ﻟﺪﺋﻢ ﻟﻤﻮ Iﻟﺪﻣﺎ".
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻗﺪ ﻃﺎ Aﻣﻮﺳﻰ ﻣﺮ ﷲ ﺷﺮ dﻟﻔﺮﻋﻮ 1ﻟﺪﻳﻦ ﻟﺤﻘﻴﻘﻲ ﺑﺼﺒﺮ ﻋﻈﻴﻢX ،ﻟﻚ
ﻟﻜﻲ ﻳﻨﻬﻲ ﻓﺮﻋﻮI 1ﻧﻜﺎ'^ ﻟﻮﺟﻮ Hﷲ ﻗﺴﻮﺗﻪ ﻋﻠﻰ ﻟﻨﺎ .rﺑﺎﻟﺮﻏﻢ ﻣﻦ Xﻟﻚ ،ﺗﺨﺬ
ﻓﺮﻋﻮ 1ﻣﻮﻗﻔﺎ ﻋﺪﺋﻴﺎ ﻧﺤﻮ ﻣﻮﺳﻰ ﻟﺼﺒﻮ' ﻟﻨﺒﻴﻞ ﻫﺪ Hﺑﻘﺘﻠﻪ ﻫﻮ ﻣﻦ ﻳﺘﺒﻌﻪ .ﻟﻜﻦ ﻓﻲ
ﻟﻨﻬﺎﻳﺔ ﺧﺎ Dﻓﺮﻋﻮ 1ﺧﺴﺮ ﺳﻌﻴﻪ ،ﻓﻘﺪ ﻏﺮ| ﺗﺒﺎﻋﻪ ﺑﻴﻨﻤﺎ ﻧﺘﺼﺮ ﻣﻮﺳﻰ ﻣﻦ ﻣﻌﻪ.
ﻛﻤﺎ ﻳﻮﺿﺢ ﻫﺬ ﻟﻤﺜﺎ ،Rﻧﺘﺼﺎ' ' fﻓﻜﺮ ﻣﻦ ﺟﻞ ﻟﺘﻄﻮ' ﻻ ﻳﺄﺗﻲ ﺑﺪ ﻣﻦ
ﺧﻼ Rﻟﻌﺪ! ﻟﻌﺪ .1ﻳﻌﺮ Uﻟﺨﻼ< ﺑﻴﻦ ﻣﻮﺳﻰ ﻓﺮﻋﻮ'H 1ﺳﺎ ﻣﻦ r'H
ﻟﺘﺎ'ﻳﺦ ﻟﻌﻈﻴﻤﺔ :ﻓﺎﻟﻤﻨﺘﺼﺮ ﻟﻴﺲ ﻣﻦ ﻳﺘﺒﻊ ﻟﺼﺮ Aﻟﻈﻠﻢ ،ﻟﻜﻦ ﻟﻤﻨﺘﺼﺮ ﻣﻦ ﻳﺘﺒﻊ
ﻃﺮﻳﻖ ﻟﺴﻼ Cﻟﻌﺪ .Rﻟﺬ ﻓﺈ 1ﻣﻤﺎ'ﺳﺔ ﻟﻤﺒﺎ wHﻷﺧﻼﻗﻴﺎ
ﻟﺮﻓﻴﻌﺔ ﺗﻈﻬﺮ ﺣﺴﻨﺎﺗﻬﺎ
ﻓﻲ ﻟﺪﻧﻴﺎ ﻵﺧﺮ!.
137
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
136
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
" Lﺗﻌﺎﻟﻴﻢ ﻟﻘﺮ LEﻟﻜﺮﻳﻢ ﻣﺒﺎ!ﺋﻪ ﺧﻼﻗﻴﺎﺗﻪ ﻫﻲ ﻟﺴﺒﻴﻞ ﻟﻮﺣﻴﺪ ﻟﻀﻤﺎ Lﺣﻴﺎ ﻛﺜﺮ ﺳﺘﻘﺮ ﻟﻸﺟﻴﺎ Aﻟﻘﺎ!ﻣﺔ"
139
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻟﺪﻧﻴﺔ ﻹﻫﺎ
ﻛﻤﺎ 'ﻳﻨﺎ ﺣﺘﻰ ﻵ ،1ﻓﺈ 1ﻟﺪ'ﻧﻴﺔ ﻫﻲ ﺻﻞ ﻛﻞ ﻣﻌﺘﻘﺪ
ﻟﻌﻨﻒ ﻟﺘﻲ ﺗﺴﺒﺒﺖ
ﻓﻲ ﻛﻮ'( ﻟﻠﺒﺸﺮﻳﺔ ﻓﻲ ﻟﻘﺮ 1ﻟﻌﺸﺮﻳﻦ ،ﻓﺎﻟﻤﻔﻬﻮ Cﻷﺳﺎﺳﻲ ' iﻫﺬ^ ﻟﻤﻌﺘﻘﺪ
ﻷﺳﺎﻟﻴﺐ ﻫﻮ "ﻗﺘﺎ Rﻣﻦ ﻟﻴﺲ ﻣﻨﺎ" .ﻫﻨﺎ Vﻋﺘﻘﺎ i'_
Hﻓﻠﺴﻔﺎ
ﻣﺨﺘﻠﻔﺔ ﻓﻲ
ﻟﻌﺎﻟﻢ .ﻣﻦ ﻟﻄﺒﻴﻌﻲ ﺟﺪ 1ﺗﺘﻤﻴﺰ ﻫﺬ^ ﻷﻓﻜﺎ' ﻟﻤﺘﻨﻮﻋﺔ ﺑﻤﻌﺎ'ﺿﺔ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ .
ﻳﻤﻜﻦ 1ﺗﻨﻈﺮ ﻫﺬ^ ﻻﺧﺘﻼﻓﺎ
ﻓﻲ ﻵ'I iﻟﻰ ﺑﻌﻀﻬﺎ ﺑﺈﺣﺪ mﻃﺮﻳﻘﺘﻴﻦ :
.١ﺣﺘﺮ Cﺟﻮ Hﻟﻤﻌﺎ'ﺿﺔ ﻣﺤﺎﻟﺔ ﺗﺄﺳﻴﺲ ﺣﻮ' ﻣﻌﻬﺎ .ﺗﻠﻚ ﻫﻲ
ﻟﻄﺮﻳﻘﺔ ﻹﻧﺴﺎﻧﻴﺔ .ﺗﺘﻮﻓﻖ ﻫﺬ^ ﻟﻄﺮﻳﻘﺔ ﻣﻊ ﺗﻌﺎﻟﻴﻢ ﻣﺒﺎ wHﻟﻘﺮ_ 1ﻟﻜﺮﻳﻢ.
.٢ﻗﺘﺎ Rﻵﺧﺮﻳﻦ ﻣﺤﺎﻟﺔ ﻻﺳﺘﻔﺎ !Hﻣﻦ ﺗﺪﻣﻴﺮﻫﻢ ،ﺑﻤﻌﻨﻲ _ﺧﺮ،
ﻟﺘﺼﺮ< ﻣﺜﻞ ﺣﻴﻮ 1ﻃﺎﺋﺶ .ﺗﻠﺠﺄ ﻟﻤﺎHﻳﺔ Iﻟﻰ ﻫﺬ^ ﻟﻄﺮﻳﻘﺔ ﻟﺘﻲ ﺗﻌﺘﻤﺪ ﻋﻠﻰ
ﻹﻟﺤﺎ.H
ﻓﺬﻟﻚ ﻟﺮﻋﺐ ﻟﺬ fﻧﺴﻤﻴﻪ ﻹ'ﻫﺎ Dﻫﻮ ﻧﺘﺎ vﻟﻠﻄﺮﻳﻘﺔ ﻟﺜﺎﻧﻴﺔ.
ﻋﻨﺪﻣﺎ ﻧﺄﺧﺬ ﻓﻲ ﻻﻋﺘﺒﺎ' Xﻟﻚ ﻟﺨﻼ< ﺑﻴﻦ ﻟﻄﺮﻳﻘﺘﻴﻦ ﻳﻤﻜﻦ 1ﻧﺮ mﻣﺪ mﺗﺄﺛﻴﺮ
ﻓﻜﺮ! ﻛﻮ": 1ﻹﻧﺴﺎ 1ﺣﻴﻮ 1ﻣﻘﺎﺗﻞ" ،ﺗﻠﻚ ﻟﻔﻜﺮ! ﻟﺘﻲ ﻓﺮﺿﺘﻬﺎ ﻟﺪ'ﻧﻴﺔ ﻋﻠﻰ ﻟﻨﺎr
ﺑﺸﻜﻞ ﻻ ﺷﻌﻮ'.f
'ﺑﻤﺎ ﻟﻢ ﺗﺴﻤﻊ ﺗﻠﻚ ﻟﺠﻤﺎﻋﺎ
ﻳﺴﻤﻊ ﻟﺌﻚ ﻷﻓﺮ Hﻟﺬﻳﻦ ﻳﻠﺠﺌﻮ 1ﻟﻠﻌﻨﻒ
ﻟﺼﺮ Aﻋﻦ ﻟﺪ'ﻧﻴﺔ ﺷﻴﺌﺎ ،ﻟﻜﻦ ﻓﻲ ﻟﻨﻬﺎﻳﺔ ﻫﻢ ﻳﺘﻔﻘﻮ 1ﺗﻤﺎﻣﺎ ﻣﻊ ﻟﻤﺒﺎ wHﻟﻔﻠﺴﻔﺔ
ﻟﺪ'ﻧﻴﺔ .ﻣﺎ ﻳﺪﻓﻌﻬﻢ ﻟﻺﻳﻤﺎ 1ﺑﺼﺤﺔ ﻫﺬ^ ﻵ' iﻫﻮ ﺗﻠﻚ ﻟﺸﻌﺎ'
ﻟﺘﻲ ﺗﺴﺘﻨﺪ
ﻋﻠﻴﻬﺎ ﻟﺪ'ﻧﻴﺔ ﻣﺜﻞ "ﻟﺒﻘﺎ iﻟﻸﻗﻮ" " mﻷﺳﻤﺎ Vﻟﻜﺒﻴﺮ! ﺗﺒﺘﻠﻊ ﻟﺼﻐﻴﺮ!" "ﻟﺤﺮD
ﻫﻲ ﻟﻔﻀﻴﻠﺔ" "ﻳﺘﻘﺪ Cﻹﻧﺴﺎ 1ﺑﺸﻦ ﻟﺤﺮ ."Dﻋﻨﺪ Iﺑﻌﺎ Hﻟﺪ'ﻧﻴﺔ ﻧﺠﺪ 1ﻫﺬ^
ﻟﺸﻌﺎ'
ﻗﺪ ﺑﻘﻴﺖ ﻛﻠﻤﺎ
ﻓﺎ'ﻏﺔ.
ﻓﻲ ﻟﺤﻘﻴﻘﺔ ،ﺑﺈﺑﻌﺎ Hﻟﺪ'ﻧﻴﺔ ،ﻟﻦ ﻧﺠﺪ fﻓﻠﺴﻔﺔ ﺗﺆﻳﺪ ﻟﺼﺮ .AﻓﺎﻷHﻳﺎ 1ﻟﺜﻼﺛﺔ
ﻟﻤﻘﺪﺳﺔ ﻟﺘﻲ ﻳﻌﺘﻨﻘﻬﺎ ﻣﻌﻈﻢ ﺳﻜﺎ 1ﻟﻌﺎﻟﻢ ﻫﻲ ﻹﺳﻼ Cﻟﻤﺴﻴﺤﻴﺔ ﻟﻴﻬﻮHﻳﺔ ﺗﺮﻓﺾ
ﻟﻌﻨﻒ ﺗﺤﺾ ﻋﻠﻰ ﻟﺴﻼ Cﻟﻮﺋﺎ Cﺗﺤﺮ Cﻗﺘﻞ ﻷﺑﺮﻳﺎ iﺗﻌﺮﻳﻀﻬﻢ ﻟﻠﻤﻌﺎﻧﺎ! ﻟﻈﻠﻢ
138
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﺑﻌﺪ ﻫﺬ^ ﻟﻤﺮﺣﻠﺔ ،ﻳﺼﺒﺢ ﻣﻦ ﻟﺴﻬﻞ ﻏﺴﻞ Hﻣﺎ ﻫﺆﻻ iﻟﺒﺸﺮ ،ﻟﺬﻳﻦ ﻟﻘﻨﻮ ﺗﻠﻚ
ﻷﻓﻜﺎ' ﺑﺎﻟﻔﻌﻞ ﺧﻼ'H Rﺳﺘﻬﻢ ﺗﺤﻮﻳﻠﻬﻢ ﻷﻋﺪ iﻟﻺﻧﺴﺎﻧﻴﺔ ﻳﻤﻠﻜﻮ 1ﻣﺎ ﻳﻜﻔﻲ ﻣﻦ
ﻟﻘﺴﻮ! ﻟﻘﺘﻞ ﻷﻃﻔﺎ Rﻷﺑﺮﻳﺎ .iﻳﺴﻬﻞ ﻷ fﻋﻘﻴﺪ! ﻣﻀﻠﻠﺔ ﺟﺬ Dﻣﺜﻞ ﻫﺆﻻ iﻟﺼﻐﺎ'.
ﺑﻞ ﻳﻤﻜﻦ 1ﻳﻘﻮﻣﻮ ﺑﺄﻓﻌﺎ Rﻗﺎﺳﻴﺔ ﻋﻨﻴﻔﺔ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻫﺆﻻ iﻹ'ﻫﺎﺑﻴﻴﻦ .ﻓﺎﻟﻔﺎﺷﻴﺔ
ﻟﺸﻴﻮﻋﻴﺔ ﻟﻌﻨﺼﺮﻳﺔ ﻫﻲ ﺟﻤﺎﻋﺎ
'Iﻫﺎﺑﻴﺔ ﺗﻮﺟﺪ
ﻣﻨﺬ ﻟﻘﺮ 1ﻟﺘﺎﺳﻊ ﻋﺸﺮ ﻛﻨﺘﺎv
ﻟﻤﺜﻞ ﻫﺬ ﻟﻤﻨﻬﺞ ﻓﻲ ﻟﺘﺮﺑﻴﺔ.
ﺗﺘﻤﺜﻞ ﻟﺨﺴﺎ'! ﻟﻜﺒﺮ mﻟﺜﺎﻧﻴﺔ ﻟﻤﺜﻞ ﻫﺬ ﻟﻨﻈﺎ Cﻓﻲ ﻟﺘﺮﺑﻴﺔ ﻓﻲ ﻟﺒﻌﺪ ﺗﻤﺎﻣﺎ ﻋﻦ
ﻟﺪﻳﻦ ،ﻓﻘﺪ ﻧﺤﺼﺮ ﻟﻌﻠﻢ ﺑﺎﻟﺪﻳﻦ ﺑﻴﻦ ﻏﻴﺮ ﻟﻤﺘﻌﻠﻤﻴﻦ .ﻫﻜﺬ ﺻﺒﺢ ﻟﻤﺘﻌﻠﻢ ﺑﻌﻴﺪ ﺗﻤﺎﻣﺎ
ﻋﻦ ﻟﺪﻳﻦ ﺑﻔﻌﻞ ﻟﺪ'ﻧﻴﺔ – ﻟﻤﺎHﻳﺔ ،ﺻﺒﺢ ﻟﺪﻳﻦ ﺷﻴﺌﺎ ﻣﻘﺘﺮﻧﺎ ﺑﻐﻴﺮ ﻟﻤﺘﻌﻠﻤﻴﻦX .ﻟﻚ
ﻫﻮ ﺳﺒﺐ ﺗﻄﻮ' ﻷﻓﻜﺎ' ﻟﺨﺎﻃﺌﺔ ﻟﻤﺆﻳﺪ! ﻟﻠﺨﺮﻓﺎ
ﻟﺘﻲ ﺳﻤﺤﺖ ﻟﻤﻦ ﻳﻨﺎﻗﻀﻮ 1ﻟﺪﻳﻦ
ﺑﺎﻟﺴﻴﻄﺮ! ﺑﺴﻬﻮﻟﺔ ﺗﺤﺖ ﺳﻢ ﻟﺪﻳﻦ.
1Iﺣﺪ( ﻟﺤﺎ fHﻋﺸﺮ ﻣﻦ ﺳﺒﺘﻤﺒﺮ ﻷﺧﻴﺮ! ﻫﻲ ﺿﺢ ﻣﺜﺎ Rﻋﻠﻰ Xﻟﻚ .ﻓﻼ
ﻳﻤﻜﻦ ﻟﻤﻦ ﻳﺨﺎ< ﷲ ﻳﺤﺒﻪ ﻳﺘﻮﻗﻊ ﺣﺴﺎﺑﻪ ﻋﻠﻰ ﻋﻤﺎﻟﻪ 1ﻳﺮﺗﻜﺐ ﻣﺜﻞ ﻫﺬ^ ﻷﻋﻤﺎR
ﻟﺘﻲ ﺗﺘﺮ Vﺧﻠﻔﻬﺎ _ﻻ< ﻟﺠﺜﺚ ﻷﺑﺮﻳﺎ_ iﻻ< ﻟﺠﺮﺣﻰ ﻟﻴﺘﺎﻣﻰ ﻣﻦ ﻷﻃﻔﺎ.R
ﻓﺎﻟﻤﺆﻣﻦ ﻳﻌﻠﻢ ﻧﻪ ﺳﻴﺤﺎﺳﺐ ﻣﺎ Cﷲ ﻋﻠﻰ ﻛﻞ ﺿﺮ' ﻟﺤﻘﻪ ﺑﺈﻧﺴﺎ 1 1ﻛﻞ Xﻧﺐ
ﺳﻴﺼﺒﺢ ﻣﺼﺪ' ﻟﻌﺬﺑﻪ ﻓﻲ ﺟﻬﻨﻢ.
ﻧﺴﺘﻨﺘﺞ ﻣﻦ ﻫﺬ 1ﻟﺴﺒﻴﻞ ﻷﻣﺜﻞ ﻟﻠﻘﻀﺎ iﻋﻠﻰ ﻹ'ﻫﺎ Dﻫﻮ Iﻧﻬﺎ iﻟﺘﺮﺑﻴﺔ
ﻟﺪ'ﻧﻴﺔ ﻟﻤﺎHﻳﺔ ،ﺗﺮﺑﻴﺔ ﻟﺼﻐﺎ' ﻋﻠﻰ ﻣﻨﺎﻫﺞ ﻣﺴﺘﻨﺪ! ﻋﻠﻰ ﻻﻛﺘﺸﺎﻓﺎ
ﻟﻌﻠﻤﻴﺔ ﻟﺤﻘﻴﻘﻴﺔ
1ﻧﻐﺮ rﻓﻴﻬﻢ ﻟﺨﻮ< ﻣﻦ ﷲ ﻟﺮﻏﺒﺔ ﻓﻲ ﻟﺘﺼﺮ< ﺑﺤﻜﻤﺔ ﺗﺄ .1ﺳﺘﻜﻮ 1ﺛﻤﺎ'
ﻣﺜﻞ ﻫﺬ^ ﻟﺘﺮﺑﻴﺔ ﺟﻤﺎﻋﺔ ﺷﻌﺎ'ﻫﺎ ﻟﺘﺴﺎﻣﺢ ﻟﺴﻼ Cﺑﺎﻟﺘﺎﻟﻲ ﻳﻜﻮﻧﻮ 1ﺟﺪﻳﺮﻳﻦ ﺑﺎﻟﺜﻘﺔ.
141
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
140
THE OUTLOOK OF ISLAM ON THE PEOPLE OF THE BOOK 142
conclus›on:
ﺧﺎﺗﻤﺔ:
recommendat›ons
ﺗﻮﺻﻴﺎ Iﻟﻠﻌﺎﻟﻢ ﻟﻐﺮﺑﻲ
T
ﻹﺳﻼ Cﻫﻮ ﻏﻴﺮ ﻣﺨﻄﺊ ﻓﻲ ﻫﺬ ﻷﻣﺮ .ﻣﻦ ﻟﻮﺿﺢ ﻫﻤﻴﺔ ﻣﺤﺎﻛﻤﺔ ﻫﺬ ﻹ'ﻫﺎD
ﻟﺨﺎ'ﺟﻲ ﻣﻦ ﻳﺆﻳﺪ^ ﻃﺒﻘﺎ ﻟﻤﻌﺎﻳﻴﺮ ﻟﻘﻀﺎ iﻟﺪﻟﻲ .ﻳﺠﺐ 1ﻧﻼﺣﻆ ﺗﻠﻚ ﻟﻤﺴﺄﻟﺔ
ﻟﻬﺎﻣﺔ ﻫﻲ 1ﺗﺒﺎ Aﺳﺘﺮﺗﻴﺠﻴﺎ
ﻃﻮﻳﻠﺔ ﻟﻤﺪ mﺳﺘﺤﻘﻖ ﺣﻠﻮﻻ ﻧﺎﺟﺤﺔ ﻟﻤﺜﻞ ﻫﺬ^
ﻟﻤﺸﺎﻛﻞ.
ﻣﻤﺎ ﺳﺒﻖ ،ﻧﺮ mﻧﻪ ﻻ ﺗﻮﺟﺪ ﺻﻠﺔ ﺑﻴﻦ ﻹﺳﻼ Cﻹ'ﻫﺎ Dﻟﺬ fﻳﻌﺘﺒﺮ ﺟﺮﻳﻤﺔ
ﺿﺪ ﻹﻧﺴﺎﻧﻴﺔ ﻛﻠﻬﺎ .ﻋﺮﺿﻨﺎ ﻳﻀﺎ ﻟﺘﻨﺎﻗﺾ ﻟﺘﺎ Cﻟﻮﺿﺢ ﻓﻲ ﺗﻌﺒﻴﺮ "ﻹ'ﻫﺎD
ﻹﺳﻼﻣﻲ" ،ﻳﻤﻜﻦ 1ﻧﻮ' Hﻟﻤﻼﺣﻈﺎ
ﻟﻤﻬﻤﺔ ﻟﺘﺎﻟﻴﺔ:
.١ﺗﺘﻄﻠﺐ ﻟﻈﺮ< ﻟﺤﺎﻟﻴﺔ 1ﺗﺘﺼﺮ< ﻛﻞ ﻟﺒﻠﺪ1
ﺑﺎﻟﺤﺬ' ﻟﺤﻴﻄﺔ ﻟﺤﻜﻤﺔ .ﻓﺴﻴﻨﺎ'ﻳﻮ "ﺻﺮ Aﻟﺤﻀﺎ'
"
ﻟﺴﻲ iﻟﺬ fﻃﺮ ،dﺣﺪ ﻣﻦ ﻷﺧﻄﺎ' ﻟﺘﻲ
ﺗﻬﺪ Hﻟﻌﺎﻟﻢ ﻛﻠﻪ ،ﻟﻦ
143
ISLAM DENOUNCES TERRORISM 143
ِ .َ /01ﺣ ٌ
ﻴﻢ ﴾ ِ 3ﷲَ ﺑ ُ
ِﻜ ْﻢ ﻟَ َﺮ ٌ ﻟﻨﱡﻮ ِ 0َ .ﱠ
) ﳊﺪﻳﺪ ( ٩ :
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻟﻲ ﺟﺎﻧﺐ ﻟﻤﻘﺎﻳﻴﺲ ﻟﻘﻀﺎﺋﻴﺔ ﻟﺘﻲ ﺳﺘﻘﺪ Cﻟﻤﻜﺎﻓﺤﺔ ﻹ'ﻫﺎ ، Dﻫﻨﺎ Vﺣﺎﺟﺔ
ﻣﺎﺳﺔ ﻹﻃﻼ| ﺣﻤﻠﺔ ﺗﺮﺑﻴﺔ ﻧﺸﻄﺔ ﻓﻲ ﺟﻤﻴﻊ ﻧﺤﺎ iﻟﻌﺎﻟﻢ .ﻳﺤﺐ 1ﺗﻜﻮ 1ﺳﺎﺳﻴﺎ
ﻫﺬ^ ﻟﺘﺮﺑﻴﺔ ﻫﻲ ﻛﺸﻒ tﻳﻒ ﻟﺪ'ﻧﻴﺔ ﻟﻤﺎHﻳﺔ ﺗﻮﺿﻴﺢ ﺷﺮ dﻟﻘﻴﻢ ﻟﻌﻠﻴﺎ ﻟﺘﻲ
ﻣﺮﻧﺎ ﺑﻬﺎ ﷲ .ﻣﻦ ﻟﺴﻬﻞ ﻟﻌﻴﺶ ﻓﻲ ﺳﻼ Cﻻﺳﺘﻘﺮ' XIﻣﺎ ﻃﺒﻘﺖ ﻟﻘﻴﻢ
ﻷﺧﻼﻗﻴﺔ ﻟﻠﺪﻳﻦ ﻟﺤﻘﻴﻘﻲ ﺑﺪ CH' 1ﻫﺬ ﻟﻤﺴﺘﻨﻔﻊ ﻟﻦ ﻳﺘﺨﻠﺺ ﻟﻌﺎﻟﻢ ﻣﻦ ﻟﻜﻮ'( .
ﻣﻠﻨﺎ ﻟﻮﺣﻴﺪ ﻫﻮ 1ﻫﺬ^ ﻟﻘﻴﻢ ﺳﺘﺴﺎﻋﺪ ﻟﻌﺎﻟﻢ ﻋﻠﻰ ﻟﺘﺨﻠﺺ ﻣﻦ ﻹ'ﻫﺎ Dﻛﻞ
ﺷﻜﺎ Rﻟﺒﺮﺑﺮﻳﺔ ﻟﻮﺣﺸﻴﺔ ﻟﻤﺘﻌﺼﺒﺔ ﻷﺧﺮ .mﻛﺪﻟﺔ ﻣﺴﻴﺤﻴﺔ ،ﺗﻌﺮ< ﻟﻮﻻﻳﺎ
ﻟﻤﺘﺤﺪ! ﻧﻔﺴﻬﺎ ﺑـﺄﻧﻬﺎ " ﻣﺔ ﺗﺤﺖ ﺣﻜﻢ ﷲ " "ﻳﺠﺐ 1ﺗﻜﻮ 1ﺻﺪﻳﻘﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ
ﻳﻠﻔﺖ ﷲ ﻧﺘﺒﺎﻫﻨﺎ Iﻟﻰ ﻫﺬ^ ﻟﺤﻘﻴﻘﺔ ﻓﻲ ﻟﻘﺮ_ 1ﻟﻜﺮﻳﻢ :
ِﻳﻦ َ ْﺷ َﺮ ُﻛﻮْ َﻟَﺘَ ِﺠ َﺪ ﱠL ِﻳﻦ َ Eﻣﻨُﻮْ ﻟْﻴَ ُﻬﻮ َ! َﻟﱠﺬ َ
ﺎ َﻋ َﺪ َ ً ﻟﱢﱠﻠﺬ َ﴿ ﻟَﺘَ ِﺠ َﺪ ﱠَ َ Lﺷ ﱠﺪ ﻟﻨﱠ ِ
ﻴﻦ
ﻴﺴ َ ِﺴ ِ ِﻚ ﺑِﺄَ ﱠِ Lﻣ ْﻨ ُﻬ ْﻢ ﻗ ﱢ
ِﻳﻦ َﻗﺎﻟُ َﻮْ ِﻧﱠﺎ ﻧَ َﺼﺎ َ_ َ^ﻟ َ
ِﻳﻦ َ Eﻣﻨُﻮْ ﻟﱠﺬ َ َ ْﻗ َﺮﺑَ ُﻬ ْﻢ ﱠﻣ َﻮ ﱠ! ً ﻟﱢﱠﻠﺬ َ
) ﴾ Lﻟﻤﺎﺋﺪ ( ٨٢ : َ ُ ْﻫﺒَﺎﻧﺎً ََﻧﱠ ُﻬ ْﻢ َﻻ ﻳَ ْﺴﺘَ ْﻜﺒ ُِﺮ َ
ﻧﺮ mﻓﻲ ﻟﺘﺎ'ﻳﺦ 1ﺑﻌﺾ ﻟﺠﺎﻫﻠﻴﻦ ) ﻣﺜﻞ ﻟﺼﻠﻴﺒﻴﻴﻦ ( ﻟﺬﻳﻦ ﻓﺸﻠﻮ ﻓﻲ ﻓﻬﻢ ﻫﺬ^
ﻟﺤﻘﻴﻘﺔ ﻗﺪ ﺳﺒﺒﻮ ﻧﺰﻋﺎ
ﺑﻴﻦ ﻷHﻳﺎ .1ﻟﻤﻨﻊ ﺗﻜﺮ' ﻣﺜﻞ ﻫﺬ ﻟﺴﻴﻨﺎ'ﻳﻮ ﻟﺬ fﻳﻈﻬﺮ
ﺑﺎﻧﺘﺸﺎ' ﺷﻌﺎ'
ﻣﺜﻞ "ﺻﺮ Aﻟﺤﻀﺎ'
" " ﻟﺠﻬﺎ Hﺿﺪ ﻟﻐﺮ " Dﻳﺠﺐ 1ﻳﺘﺤﺪ
ﻳﺘﻌﺎ 1ﻟﻤﺴﻠﻤﻮ 1ﻟﻤﺴﻴﺤﻴﻮ.1
ﺗﺸﻴﺮ ﻟﺘﻄﻮ'
ﻟﺘﻲ ﻗﻌﺖ Iﺛﺮ ﻫﺬ^ ﻷﺣﺪ( ﻟﺨﻄﻴﺮ! Iﻟﻰ 1ﺑﺬ'! ﻫﺬ ﻟﺘﻌﺎ1
ﻗﺪ ﺑﺪ
ﺗﻨﺒﺖ .ﻓﻬﺬ ﻟﻌﻤﻞ ﻹ'ﻫﺎﺑﻲ ﻟﺨﻄﻴﺮ ﻟﺬ |' fﻟﻤﺴﻠﻤﻴﻦ ﻟﻤﺴﻴﺤﻴﻴﻦ mH
Iﻟﻰ ﻣﺤﺎﻟﺔ ﻟﻌﺪﻳﺪ ﻣﻦ ﻟﻤﺴﻴﺤﻴﻴﻦ ﻣﻌﺮﻓﺔ ﻟﺪﻳﻦ ﻹﺳﻼﻣﻲ ﺟﻌﻞ ﻟﻤﺴﻠﻤﻴﻦ ﻳﺒﺬﻟﻮ1
ﻣﺠﻬﻮ Hﻛﺒﺮ ﻓﻲ ﺗﻮﺿﻴﺢ ﻣﺒﺎ wHﻹﺳﻼ Cﻟﺤﻘﻴﻘﻴﺔ ﻛﻤﺎ '
Hﻓﻲ ﻟﻘﺮ_. 1
ﻷﺧﺒﺎ' ﻟﺴﺎ'! ﻫﻲ 1ﻛﻞ ﻫﺬ^ ﻟﺘﻄﻮ'
ﺳﺘﻮﺿﺢ ﻟﻠﻨﺎ rﻧﻘﺎ iﻟﻘﻴﻢ ﻹﺳﻼﻣﻴﺔ
ﺳﺘﺸﻘﻲ ﻧﻔﻮﺳﻬﻢ ﻣﻦ fﺗﻤﻴﻴﺰ Iﺟﺤﺎ< ﺿﺪ ﻟﻤﺴﻠﻤﻴﻦ .ﺳﻴﻜﻮ 1ﻟﻘﺮ 1ﻟﻮﺣﺪ
ﻟﻌﺸﺮ 1ﺑﺈ 1Xﷲ ﻫﻮ ﻟﻮﻗﺖ ﻟﺬ fﺳﻴﻌﺮ< ﻓﻴﻪ ﻟﻨﺎ 1 rﻧﺸﺮ ﻗﻴﻢ ﻹﺳﻼ Cﻫﻮ ﻟﻄﺮﻳﻖ
ﻟﻮﺣﻴﺪ ﻟﺘﺤﻘﻴﻖ ﻟﺴﻼ Cﻟﻤﻨﺘﻈﺮ ﻋﻠﻰ 'ﺿﻨﺎ.
145
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺣﺪ .ﻳﺠﺐ 1ﺗﺘﻌﻠﻢ ﺷﻌﻮ Dﻟﻌﺎﻟﻢ ﻛﻴﻒ ﻳﺤﺐ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾ ﻳﺘﻌﺎﻳﺸﻮ
ﺟﻨﺒﺎ Iﻟﻰ ﺟﻨﺐ ﻓﻲ ﺳﻼ Cﻳﺘﻨﺎﻗﻠﻮ 1ﻟﻌﻠﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻳﺪ' rﻛﻞ ﻣﻨﻬﻢ ﺗﺎ'ﻳﺦ ﻵﺧﺮ
Iﻧﺠﺎtﺗﻪ ﻓﻲ ﻟﺪﻳﻦ ﻷ DHﻟﻔﻦ ﻟﻔﻠﺴﻔﺔ ﻟﻌﻠﻢ ﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ﻟﺘﺮ( ،ﻋﻨﺪﻫﺎ
ﺳﻴﻐﻨﻲ ﻛﻞ ﻣﻨﻬﻢ ﺣﻴﺎ! ﻵﺧﺮ Iﻏﻨﺎ iﺣﻘﻴﻘﻴﺎ.
.٢ﻳﺠﺐ ﻟﺘﻮﺳﻊ ﻓﻲ ﻧﺸﺮ ﻷﻧﺸﻄﺔ ﻟﺘﻲ ﺗﻌﺮ Uﻹﺳﻼ Cﻟﺤﻘﻴﻘﻲ.
ﻳﻨﺒﻐﻲ ﻻ ﺗﻜﻮ 1ﻣﺤﺎ'ﺑﺔ ﻟﺠﻤﺎﻋﺎ
ﻟﻤﺘﻄﺮﻓﺔ ﻓﻲ ﻟﺒﻠﺪ 1ﻹﺳﻼﻣﻴﺔ ﻫﻲ ﻟﺤﻞ .ﺑﻞ
ﻋﻠﻰ ﻟﻌﻜﺲ ،ﻓﻤﺜﻞ ﻫﺬ^ ﻟﺴﻴﺎﺳﺔ ﺳﺘﺪﻓﻊ ﻟﻨﺎI rﻟﻰ ' Hﻟﻔﻌﻞ ﻟﻤﻌﺎﻛﺲ .ﻟﺤﻞ ﻫﻮ
ﻧﺸﺮ ﻹﺳﻼ Cﻟﺤﻘﻴﻘﻲ Iﻳﺠﺎ Hﻟﻤﺴﻠﻢ ﻟﻘﺪ! ﻟﺬ fﻳﺘﺼﺮ< ﻳﺘﻌﺎﻣﻞ ﺑﻘﻴﻢ ﻟﻘﺮ_1
ﻟﻜﺮﻳﻢ ﻣﺜﻞ ﺣﻘﻮ| ﻹﻧﺴﺎ ،1ﻟﺪﻳﻤﻘﺮﻃﻴﺔ ،ﻟﺤﺮﻳﺔ ﻷﺧﻼ| ﻟﻌﻠﻢ ﻟﺮﺣﺎﻧﻴﺎ
ﻟﺠﻤﺎ Rﻛﻞ ﻣﺎ ﻳﻮﻓﺮ ﻟﺴﻌﺎ !Hﻟﺮﺧﺎ iﻟﻺﻧﺴﺎﻧﻴﺔ .ﻳﺠﺐ 1ﻳﺸﺮ dﻟﻤﺴﻠﻤﻮ 1ﻟﻘﻴﻢ
ﻷﺧﻼﻗﻴﺔ ﻟﻠﻘﺮ_ 1ﺳﻨﺔ ﻟﺮﺳﻮ Rﻋﻠﻴﻪ ﻟﺼﻼ! ﻟﺴﻼ .Cﺗﻘﻊ ﻋﻠﻰ ﻛﺎﻫﻞ ﻟﻤﺴﻠﻤﻴﻦ
ﻣﺴﺌﻮﻟﻴﺔ ﻟﺤﻔﺎ ﻋﻠﻰ ﻹﺳﻼ Cﻣﻦ ﻋﺒﺚ ﻫﺆﻻ iﻟﺬﻳﻦ ﻳﺴﻴﺆ 1ﻓﻬﻤﻪ ﺗﻄﺒﻴﻘﻪ )ﻣﻤﺎ
ﻳﺆI fHﻟﻰ ﻣﺰﻳﺪ ﻣﻦ ﺳﻮ iﻟﻔﻬﻢ ﻟﻺﺳﻼ .(Cﻳﺘﻌﻴﻦ ﺿﻊ ﻹﺳﻼ Cﺑﻴﻦ ﻷﻳﺪ fﻷﻣﻴﻨﺔ
ﻟﺘﻲ ﺗﻌﻴﺶ ﻣﻦ ﺧﻼ Rﺗﻄﺒﻴﻖ ﻟﻘﻴﻢ ﻹﺳﻼﻣﻴﺔ ﻟﺴﻨﺔ ﻟﻤﺤﻤﺪﻳﺔ.
.٣ﻳﻜﻤﻦ ﻟﻤﺼﺪ' ﻟﺤﻘﻴﻘﻲ ﻟﻺ'ﻫﺎ Dﻓﻲ ﻟﺠﻬﻞ ﻟﺘﻌﺼﺐ .ﺗﻌﺪ
ﻟﺘﺮﺑﻴﺔ ﻫﻲ ﻟﺤﻞ ﻷﻣﺜﻞ ﻟﻠﻘﻀﺎ iﻋﻠﻰ ﻹ'ﻫﺎ .Dﻓﺎﻟﺘﺮﺑﻴﺔ ﻫﻲ ﻟﺘﻲ ﺗﺴﺤﺐ ﻟﺒﺴﺎ{ ﻣﻦ
ﺗﺤﺖ ﻗﺪ Cﻫﺬ ﻹ'ﻫﺎ ،Dﻓﺎﻹ'ﻫﺎ Dﺿﺪ ﻟﺴﻼ Cﺗﻤﺎﻣﺎ ،ﻫﻮ ﻻ ﻳﺤﺘﺮ Cﻹﺳﻼ Cﺑﻞ
ﻳﺆXﻳﻪ ﻛﻤﺎ ﻳﺆ mXﻟﻤﺴﻠﻤﻴﻦ ﻹﻧﺴﺎﻧﻴﺔ ﻛﻠﻬﺎ.
.٤ﻳﺠﺐ ﺑﺘﻜﺎ' ﺣﻠﻮ Rﺗﺮﺑﻮﻳﺔ ﻃﻮﻳﻠﺔ ﻷﻣﺪ ﻟﻤﻜﺎﻓﺤﺔ ﻹ'ﻫﺎ Dﻟﺬf
ﻳﻨﺒﻊ ﻣﻦ ﻷﻳﺪﻟﻮﺟﻴﺎ
ﻟﺸﻴﻮﻋﻴﺔ ﻟﻔﺎﺷﻴﺔ ﻟﻌﻨﺼﺮﻳﺔ .ﻓﻔﻲ ﻟﻌﺪﻳﺪ ﻣﻦ RHﻟﻌﺎﻟﻢ ﻓﻲ
ﻗﺘﻨﺎ ﻟﺤﺎﺿﺮ ﺗﻤﺜﻞ ﻟﻤﻔﺎﻫﻴﻢ ﻟﺪ'ﻧﻴﺔ ﺳﺎ rﻟﻨﻈﺎ Cﻟﺘﻌﻠﻴﻤﻲ .ﻛﻤﺎ ﺿﺤﺖ ﺳﺎﺑﻘﺎ،
ﻓﺈ 1ﻟﺪ'ﻳﻨﻴﺔ ﻳﺪﻟﻮﺟﻴﺔ ﺧﺎﻃﺌﺔ ﺗﺮ 1 mﻹﻧﺴﺎ 1ﺣﻴﻮ 1ﺗﻄﻮ' ﻓﻘﻂ ﻣﻦ ﺧﻼ RﻟﺼﺮA
ﻣﻦ ﺟﻞ ﻟﺒﻘﺎ ،iﻫﻮ ﻟﺸﻲ iﻟﺬ fﻛﻮ 1ﻟﻘﻮﻋﺪ ﻷﺳﺎﺳﻴﺔ ﻟﻺ'ﻫﺎ ،Dﻫﻲ ﻟﻔﻜﺮ
ﻟﺬ fﺗﻨﺒﺄ ﺑﺄ 1ﻟﺒﻘﺎ iﻓﻘﻂ ﻟﻸﻗﻮ .mﺗﻌﺘﺒﺮ ﻧﺘﺎﺋﺞ ﻟﺤﺮ Dﻓﻀﻴﻌﺔ ﻓﻬﻲ ﻣﺜﻞ ﻣﺴﺘﻨﻘﻊ ﻛﺒﻴﺮ
ﻟﻦ ﺗﻜﻒ ﻋﻦ Iﻏﺮ| ﻟﻌﺎﻟﻢ ﺑﺎﻟﻜﻮ'(.
144
ﻧﻬﻴﺎ ﻟ ّﺪﻳﻨﻴﺔ
ﻟﻘﺪ ﻇﻬﺮ
ﻟﻨﻈﺮﻳﺔ ﻟ ّﺪ'ﻳﻨﻴﺔ ،ﻳﻌﻨﻲ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ﺑﻬﺪ< 'ﻓﺾ ﻓﻜﺮ! ﻟﺨﻠﻖ،
ﺑﻴﺪ ﻧﻬﺎ ﻟﻢ ﺗﻨﺠﺢ ﻓﻲ Xﻟﻚُ ،ﻋﺘﺒﺮ
ﻣﺠﺮ Hﺳﻔﺴﻄﺔ ﺧﺎ'ﺟﺔ ﻋﻦ ﻧﻄﺎ| ﻟﻌﻠﻢ .ﻫﺬ^
ﻟﻨﻈﺮﻳﺔ ﺗ ّﺪﻋﻲ 1ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﺗﻮﻟﺪ
ﺑﻄﺮﻳﻖ ﻟﻤﺼﺎHﻓﺔ ﻣﻦ ﻟﻜﺎﺋﻨﺎ
ﻏﻴﺮ ﻟﺤﻴﺔ،
ﻗﺪ ﺗﻢ 'Hﻫﺎ ﻧﻘﻀﻬﺎ ﺑﻌﺪ ّ 1ﺛﺒﺖ ﻟﻌﻠﻢ ّ 1ﻟﻜﻮ 1ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﺗﺤﺘﻮ fﻋﻠﻰ
ﻧﻈﻤﺔ ﻏﺎﻳﺔ ﻓﻲ ﻹﻋﺠﺎ .tﻋﻠﻰ ﻫﺬ ﻟﻨﺤﻮ ﺛﺒﺖ ﻟﻌﻠﻢ ﻛﺬﻟﻚ 1ﷲ ﺗﻌﺎﻟﻰ ﻫﻮ ﺧﺎﻟﻖ
ﻟﻜﻮ 1ﺧﺎﻟﻖ ﺟﻤﻴﻊ ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ.
ﻫﺬ^ ﻟﻨﻈﺮﻳﺔ ﻻ ﺗﻘﻮ Cﺳﻮ mﻋﻠﻰ ﻣﻨﺎﻗﻀﺔ ﻟﺤﻘﺎﺋﻖ ﻟﻌﻠﻤﻴﺔ ﻷﻛﺎXﻳﺐ ﻟﺘﻲ
ﺗﺮﺗﺪ fﻟﺒﺎ rﻟﻌﻠﻢ ﺟﻤﻠﺔ ﻣﻦ ﻟﺘﺰﻳﻴﻔﺎ
،ﻗﺪ ﺗﻢ ﻟﻘﻴﺎ Cﺑﺤﻤﻠﺔ ﺳﻌﺔ ﻋﻠﻰ
ﻧﻄﺎ| ﻟﻌﺎﻟﻢ ﻟﻜﻲ ﺗﺒﻘﻰ ﻫﺬ^ ﻟﻨّﻈﺮﻳﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﻗﺪﻣﻬﺎ ،ﻏﻴﺮ 1
ﻫﺬ^ ﻟﺤﻤﻠﺔ ﻟﻢ ﺗﺘﻤﻜﻦ ﻣﻦ Iﺧﻔﺎ iﻟﺤﻘﻴﻘﺔ.
147
ِﻳﻦ َﻣﻨُﻮِﻧﱠ َﻤﺎ َﻟِﻴﱡ ُﻜ ْﻢ ﷲﱠُ َ َ ُﺳﻮﻟُ ُﻪ َﻟﱠﺬ َ
ﻮ! ﻟ ﱠﺰ َﻛﺎ َ
ﻟﺼ َﻼ َ َﻳُ ْﺆﺗُ َ
ﻮ! ﱠ ِﻴﻤ َ
ِﻳﻦ ﻳُﻘ ُ ﻟﱠﺬ َ
ﻮ! َ ُﻫ ْﻢ َ ِ
ﻛ ُﻌ َ
) ﺳﻮ ﳌﺎﺋﺪ ( ٥٥ /
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
149
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
148
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻣﺎﺟﺎ iﺑﻪ ﺑﺎﺳﺘﻮ' ﺑﺎﻹﺿﺎﻓﺔ Iﻟﻰ ﻣﺎ ﻛﺸﻒ ﻋﻨﻪ ﻟﺘﻘﺪ Cﻟﻌﻠﻤﻲ ﻣﻦ ﻟﺒﻨﻴﺔ ﻟﻤﻌﻘﺪ! ﻟﺨﻠﻴﺔ
ﻟﻤﺎ !Hﻟﺤﻴﺔ ،ﺑﻘﻴﺎ ﻓﻜﺮ! ﺟﻮ Hﻟﺤﻴﺎ! ﻋﻠﻰ ﺳﻄﺢ ﻷ' Uﻋﻦ ﻃﺮﻳﻖ ﻟﺼﺪﻓﺔ ﻓﻲ ﻣﺄ|t
ﻟﻢ ﺗﺴﺘﻄﻊ ﻟﺨﺮ vﻣﻨﻪ.
151
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
150
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﺟﺎﻣﻌﺔ ﺳﺎﻧﺖ ﻳﺎﻏﻮ ﻛﺎﻟﻴﻔﻮ'ﻧﻴﺎ ﺑﻬﺬ^ ﻟﺤﻘﻴﻘﺔ ﻣﻦ ﺧﻼ Rﻣﻮﺿﻮ Aﻧﺸﺮ ﻓﻲ ﻣﺠﻠﺔ ﻟﻌﻠﻮC
ﻷﻣﺮﻳﻜﻴﺔ ﻋﺎ:١٩٩٤ C
"ﻣﻦ ﻟﻤﺴﺘﺤﻴﻞ 1ﺗﻜﻮ 1ﻟﺒﺮﺗﻴﻨﺎ
ﻟﺤﻤﻮ Uﻵﻣﻴﻨﻴﺔ ،ﻛﻼﻫﻤﺎ ﺟﺰﻳﺌﺎ
ﻣﻌﻘﺪ! ،ﻗﺪ ﻧﺸﺄ
ﻣﻦ ﺗﻠﻘﺎ iﻧﻔﺴﻬﺎ ﻓﻲ ﻧﻔﺲ ﻟﻮﻗﺖ ﻓﻲ ﻧﻔﺲ ﻟﻤﻜﺎ .1ﺿﻒ
Iﻟﻰ ﻋﺪI Cﻣﻜﺎﻧﻴﺔ ﺗﻮﺟﺪ ﺣﺪﻫﻤﺎ 1Hﻵﺧﺮ .ﻫﻜﺬ ﻣﻦ ﻟﻨﻈﺮ! ﻷﻟﻰ ﻳﺠﺪ
ﺣﺪﻧﺎ ﻧﻪ ﻣﻦ ﻟﻤﺴﺘﺤﻴﻞ 1ﺗﻜﻮ 1ﻟﺤﻴﺎ! ﻗﺪ ﻧﺸﺄ
ﻣﻦ ﺧﻼ Rﻋﻤﻠﻴﺎ
ﻛﻴﻤﻴﺎﺋﻴﺔ
٤٩
ﺑﺤﺘﺔ"
ﻻ ﺷﻚ ﻧﻪ XIﻛﺎ 1ﻣﻦ ﻟﻤﺴﺘﺤﻴﻞ 1ﺗﻨﺸﺄ ﻟﺤﻴﺎ! ﻣﻦ ﺳﺒﺎ Dﻃﺒﻴﻌﻴﺔ ،ﻓﻼ ﺑﺪ
ﻧﻬﺎ ﻗﺪ "ﺧﻠﻘﺖ" ﺑﻴﺪ ﺧﺎﻟﻖ .ﻫﺬ^ ﻟﺤﻘﻴﻘﺔ ﺗﻠﻐﻲ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ،ﻟﺘﻲ ﺗﻬﺪ< ﺑﺎﻟﺪ'ﺟﺔ
ﻟﺮﺋﻴﺴﻴﺔ Iﻟﻰ Iﻧﻜﺎ' ﻟﺨﻠﻖ ،ﻣﻦ ﺳﺎﺳﻬﺎ.
152
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
155
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻗﺪ ﺿﻤﻦ ﻫﺬ^ ﻟﻔﻜﺮ! ﻓﻲ ﻛﺘﺎﺑﻪ" :ﺻﻞ ﻷﻧﻮ ، Aﻋﻦ ﻃﺮﻳﻖ ﻻﺻﻄﻔﺎ iﻟﻄﺒﻴﻌﻲ"...
ﻳﻘﻮ Rﻗﺎﻧﻮ 1ﻻﺻﻄﻔﺎ iﻟﻄﺒﻴﻌﻲ 1ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﻟﺘﻲ ﺗﻤﺘﻠﻚ ﺧﺼﺎﺋﺺ ﻗﻮﻳﺔ
ﻓﻘﻂ ﻫﻲ ﻟﺘﻲ ﻳﻤﻜﻦ 1ﺗﺒﻘﻰ ﻓﻲ ﻣﻌﺮﻛﺔ ﻟﺤﻴﺎ! .ﻋﻠﻰ ﺳﺒﻴﻞ ﻟﻤﺜﺎ ،Rﻋﻨﺪﻣﺎ ﺗﻬﺎﺟﻢ
ﻟﺤﻴﻮﻧﺎ
ﻟﻤﺘﻮﺣﺸﺔ ﻗﻄﻴﻌﺎً ﻣﻦ ﻟﻐﺰﻻ ،1ﻓﺈ 1ﻟﻐﺰﻻ 1ﻷﻗﻮ mﻟﺘﻲ ﻳﻤﻜﻨﻬﺎ 1ﺗﺮﻛﺾ
ﺑﺴﺮﻋﺔ ﻛﺒﺮ ﻫﻲ ﻟﺘﻲ ﺳﺘﻨﺠﻮ ﺗﺒﻘﻰ ﻋﻠﻰ ﻗﻴﺪ ﻟﺤﻴﺎ! .ﻫﻜﺬ ﻳﺘﺸﻜﻞ ﻗﻄﻴﻊ ﺟﺪﻳﺪ ﻣﻦ
ﻷﻗﻮﻳﺎ iﻟﺴﺮﻳﻌﻴﻦ ﻓﻘﻂ .ﻟﻜﻦ ،ﻟﻨﻔﺘﺮ Uﻧﻨﺎ ﺳﻠﻤﻨﺎ ﺑﻬﺬ ﺟﺪﻻً ،ﻓﻬﻞ ﻳﻤﻜﻦ ﻟﻬﺆﻻi
ﻷﻗﻮﻳﺎ iﻣﻦ ﻗﻄﻴﻊ ﻟﻐﺰﻻ 1 1ﻳﺘﻄﻮ' ﺑﺄ fﺷﻜﻞ ﻣﻦ ﻷﺷﻜﺎ Rﻟﻴﺼﺒﺤﻮ ﺧﻴﻮﻻً ﻣﺜﻼً؟
ﺑﺎﻟﻄﺒﻊ ﻻ.
ﻟﺬﻟﻚ ﻧﻘﻮ 1 Rﻫﺬ^ ﻟﻔﻜﺮ! ﻻ ﻗﻮ! ﺗﻄﻮ'ﻳﺔ ﻟﻬﺎ'H .ﻳﻦ ﻧﻔﺴﻪ ﻛﺎ 1ﻗﻠﻘﺎً ﺑﺸﺄ1
ﻫﺬ^ ﻟﺤﻘﻴﻘﺔ ﻟﺘﻲ ﺿﻌﻬﺎ ﻓﻲ ﻛﺘﺎﺑﻪ ﺻﻞ ﻷﻧﻮ Aﺣﻴﺚ ﻗﺎ:R
"ﻻ ﻳﻤﻜﻦ ﻟﻘﺎﻧﻮ 1ﻻﺻﻄﻔﺎ iﻟﻄﺒﻴﻌﻲ 1ﻳﺤﻘﻖ ﺷﻴﺌﺎً ﻣﺎﻟﻢ ﺗﺤﺪ( ﺗﻐﻴﻴﺮ
ﻓﺮHﻳﺔ
٥٠
Iﻳﺠﺎﺑﻴﺔ".
ﺗﺄﺛﻴﺮ ﻻﻣﺎg
ﻟﻜﻦ ﻛﻴﻒ ﺗﺤﺪ( ﻫﺬ^ "ﻟﺘﻐﻴﺮ
ﻹﻳﺠﺎﺑﻴﺔ"؟ ﺣﺎ'H Rﻳﻦ ﻹﺟﺎﺑﺔ ﻋﻠﻰ ﻫﺬ
ﻟﺴﺆ Rﻣﻦ ﺧﻼ Rﻟﻔﻬﻢ ﻟﺒﺪﺋﻲ ﻟﻠﻌﻠﻮ Cﻓﻲ Xﻟﻚ ﻟﻮﻗﺖ .ﻓﺤﺴﺐ ﻧﻈﺮﻳﺔ ﻻﻣﺎ' Vﻟﺬf
ﻋﺎ ﻗﺒﻞ 'Hﻳﻦ ،ﻓﺈ 1ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﺗﻮ'( ﺻﻔﺎﺗﻬﺎ ﻟﺘﻲ ﻛﺘﺴﺒﺘﻬﺎ ﺧﻼ Rﺣﻴﺎﺗﻬﺎ Iﻟﻰ
ﻷﺟﻴﺎ Rﻟﺘﺎﻟﻴﺔ ،ﻫﺬ^ ﻟﺼﻔﺎ
ﺗﺘﺮﻛﻢ ﻣﻦ ﺟﻴﻞ Iﻟﻰ _ﺧﺮ ﻟﺘﺸﻜﻞ ﻧﻮ Aﺟﺪﻳﺪ! ﻣﻦ
ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ .ﻓﺤﺴﺐ ﻻﻣﺎ' ،Vﻟﺰ'ﻓﺎ
ﻫﻲ ﻛﺎﺋﻨﺎ
ﺗﻄﻮ'
ﻋﻦ ﻟﻈﺒﺎ iﻋﻨﺪﻣﺎ
ﻛﺎﻧﺖ ﺗﺠﺎﻫﺪ ﻣﻦ ﺟﻞ ﻟﻮﺻﻮI Rﻟﻰ ﻟﺜﻤﺎ' ﻟﺘﻲ ﺗﺤﻤﻠﻬﺎ ﻷﺷﺠﺎ' ﻟﻌﺎﻟﻴﺔ ،ﻓﻄﺎﻟﺖ 'ﻗﺒﺘﻬﺎ
ﻣﻦ ﺟﻴﻞ Iﻟﻰ _ﺧﺮ ﺣﺘﻰ ﺳﺘﻘﺮ
ﻋﻠﻰ ﻫﺬ ﻟﻄﻮ.R
ﻼ ﻓﻲ ﻛﺘﺎﺑﻪ ﻓﻘﺎ 1 Rﻟﺪﺑﺐ ﻏﻄﺴﺖ ﻓﻲ ﺑﺎﻗﺘﻔﺎ iﺛﺮ^'H H' ،ﻳﻦ ﻣﺜﺎﻻً ﻣﻤﺎﺛ ً
٥١
ﻟﻤﺎ iﺛﻨﺎ iﺑﺤﺜﻬﺎ ﻋﻦ ﻟﻄﻌﺎ Cﻓﺘﺤﻮﻟﺖ Iﻟﻰ ﺣﻴﺘﺎ 1ﻋﻠﻰ ﻣﺮ ﻷﺟﻴﺎ."R
154
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
"ﻻﺻﻄﻔﺎ iﻟﻄﺒﻴﻌﻲ " 1ﻳﻨﺠﺰ ﺷﻴﺌﺎً ﺑﻨﻔﺴﻪ .ﻫﺬ ﻳﻌﻨﻲ ﻧﻪ ﻻ ﻳﻮﺟﺪ ﺗﻘﻨﻴﺎ
ﺗﻄﻮ' ﻓﻲ
ﻟﻄﺒﻴﻌﺔ .ﺑﺎﻧﺘﻔﺎ iﺟﻮ Hﻫﺬ^ ﻟﺘﻘﻨﻴﺎ
ﺗﻨﺘﻔﻲ ﻋﻤﻠﻴﺔ ﻟﺘﻄﻮ'.
ﻟﺴﺠﻼ Iﻹﺣﺎﺛﻴﺔ:
ﻻ !ﻟﻴﻞ ﻋﻠﻰ ﺟﻮ! ﺷﻜﺎ Aﻣﺮﺣﻠﻴﺔ
ﻓﻲ ﻟﺤﻘﻴﻘﺔ ﻻ ﻳﻮﺟﺪ H fﻟﻴﻞ ﻓﻲ ﺳﺠﻞ ﻟﻤﺴﺘﺤﺎﺛﺎ
ﻋﻠﻰ ﻛﺜﺮ ﻻHﻋﺎ
i
ﺿﻮﺣﺎً ﻓﻲ ﺳﻴﻨﺎ'ﻳﻮ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ'.
ﺣﺴﺐ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ،ﻓﺈ 1ﻛﻞ ﻛﺎﺋﻦ ﺣﻲ ﻗﺪ ﻧﺸﺄ ﻋﻦ ﻛﺎﺋﻦ ﻗﺒﻠﻪ 1 f ،ﻟﻜﺎﺋﻨﺎ
ﻟﺴﺎﺑﻘﺔ ﻗﺪ ﺗﺤﻮﻟﺖ Iﻟﻰ ﻛﺎﺋﻨﺎ
ﺧﺮ ،mﻛﻞ ﻷﻧﻮ Aﻧﺸﺄ
ﺑﻬﺬ^ ﻟﻄﺮﻳﻘﺔ .ﺣﺴﺐ
ﻟﻨﻈﺮﻳﺔ ،ﻓﺈ 1ﻫﺬ^ ﻟﺘﺤﻮﻻ
ﺳﺘﻐﺮﻗﺖ ﻣﻼﻳﻴﻦ ﻟﺴﻨﻴﻦ.
XIﻛﺎ 1ﻫﺬ ﻻﻓﺘﺮ Uﺣﻘﻴﻘﻲ ،ﻓﻤﻦ ﻟﻀﺮ' fﺟﻮ Hﻋﺪ Hﻛﺒﻴﺮ ﻣﻦ ﻷﻧﻮA
ﻟﻤﺮﺣﻠﻴﺔ ﻟﺘﻲ ﻋﺎﺷﺖ ﻓﻲ ﻓﺘﺮ! ﻟﺘﺤﻮ Rﻟﻄﻮﻳﻠﺔ .ﻋﻠﻰ ﺳﺒﻴﻞ ﻟﻤﺜﺎ Rﻻﺑﺪ ﻣﻦ ﺟﻮ Hﻛﺎﺋﻦ
ﻧﺼﻔﻪ ﺳﻤﻜﺔ ﻧﺼﻔﻪ ﺳﻠﺤﻔﺎ! ﻳﺤﻤﻞ ﺻﻔﺎ
ﻟﺴﻠﺤﻔﺎ! ﺑﺎﻹﺿﺎﻓﺔ Iﻟﻰ ﺻﻔﺎ
ﻷﺳﻤﺎV
ﻟﺘﻲ ﻳﺤﻤﻠﻬﺎ ﺻﻼً .ﻛﺎﺋﻨﺎ
ﻧﺼﻔﻬﺎ ﻃﻴﺮ ﻟﻨﺼﻒ ﻵﺧﺮ tﺣﻒ f ،ﺗﺤﻤﻞ ﺑﻌﺾ
ﺻﻔﺎ
ﻟﻄﻴﻮ' ﺑﺎﻹﺿﺎﻓﺔ Iﻟﻰ ﺻﻔﺎ
ﻟﺰﺣﻒ ﻟﺘﻲ ﺗﺤﻤﻠﻬﺎ ﺻﻼً .ﺑﻤﺎ ﻧﻬﺎ ﻓﻲ ﻟﻄﻮ'
ﻟﻤﺮﺣﻠﻲ ،ﻓﻬﻲ ﻛﺎﺋﻨﺎ
ﻋﺎﺟﺰ! ﻏﻴﺮ ﻣﺆﻫﻠﺔ ،ﻣﻌﺎﻗﺔ؛ ﻳﻄﻠﻖ ﻟﺘﻄﻮ'ﻳﻮ 1ﻋﻠﻰ ﻫﺬ^
ﻷﺷﻜﺎ Rﻟﺨﻴﺎﻟﻴﺔ Iﺳﻢ "ﻷﺷﻜﺎ Rﻟﺘﺤﻮﻟﻴﺔ"
ﻟﻮ ﻛﺎ 1ﻫﻨﺎ Vﺣﻴﻮﻧﺎ
ﻛﺘﻠﻚ ﺣﻘﺎً ،ﻓﻴﺠﺐ 1ﻳﻜﻮ 1ﻫﻨﺎ Vﻟﻤﻼﻳﻴﻦ ﺑﻞ ﻟﺒﻼﻳﻴﻦ
ﻣﻨﻬﺎ ﺑﺸﻜﻞ ﻣﺘﻨﻮ .Aﻷﻫﻢ ﻣﻦ Xﻟﻚ ﻳﺠﺐ 1ﺗﺤﻤﻞ ﺳﺠﻼ
ﻟﻤﺴﺘﺤﺎﺛﺎ
ﺑﻘﺎﻳﺎ
ﻫﺬ^ ﻷﺣﻴﺎ iﻟﻐﺮﻳﺒﺔ .ﻳﻘﻮ'H Rﻳﻦ ﻓﻲ ﻛﺘﺎﺑﻪ "ﺻﻞ ﻷﻧﻮ:"A
" XIﻛﺎﻧﺖ ﻧﻈﺮﻳﺘﻲ ﺻﺤﻴﺤﺔ ،ﻓﻼﺑﺪ ﻣﻦ ﺟﻮ Hﻋﺪ ًHﻛﺒﻴﺮً ﻣﻦ ﻷﻧﻮ Aﻟﻤﺨﺘﻠﻔﺔ
٥٣
ﻟﺘﻲ ﺗﺼﻨﻒ ﺿﻤﻦ ﻓﺌﺔ ﺣﺪ! ،ﻫﺬ ﻟﻮﺟﻮ Hﺳﺘﺜﺒﺘﻪ ﻟﺴﺠﻼ
ﻹﺣﺎﺛﻴﺔ".
157
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
156
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
159
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
158
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻟﻜﺘﺐ ﻟﺪﻋﺎﺋﻴﺔ ﻟﻨﻈﺮﻳﺔ ﻟﺘﻄﻮ' ،ﻟﻴﺴﺖ Iﻻ ﻗﺼﺔ ﻻ ﺳﺎ rﻟﻬﺎ ﻣﻦ ﻟﺼﺤﺔ ﻟﻌﻠﻤﻴﺔ.
ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﻮ 1ﻟﻌﺎﻟﻢ ﺳﻮﻟﻲ tﻛﺮﻣﺎ ،1ﻷﻛﺜﺮ ﺷﻬﺮ! ﻓﻲ ﻟﻤﻤﻠﻜﺔ ﻟﻤﺘﺤﺪ!،
ﻋﺎﻟﻤﺎً ﺗﻄﻮ'ﻳﺎًI ،ﻻ ﻧﻪ ﻋﺘﺮ< ﻓﻲ ﻧﻬﺎﻳﺔ ﺑﺤﺎﺛﻪ ،ﻟﺘﻲ ﺳﺘﻐﺮﻗﺖ ﻋﺪ! ﺳﻨﻮ
ﻟﺘﻲ ﺗﻨﺎﻟﺖ
ﺑﺸﻜﻞ ﺧﺎ ﻣﺴﺘﺤﺎﺛﺎ
ﺳﺘﺮﻟﻮﺑﻴﺜﻴﻜﻮ rﻟﻤﺪ! ١٥ﻋﺎﻣﺎً ،ﻧﻪ ﻻ ﻳﻮﺟﺪ ﺷﺠﺮ! ﺑﺸﺮﻳﺔ
ﺗﺘﻔﺮ Aﻋﻦ ﻣﺨﻠﻮﻗﺎ
ﺷﺒﻴﻬﺔ ﺑﺎﻟﻘﺮ.H
ﺻﻨﻒ tﻛﺮﻣﺎ 1ﻟﻌﻠﻮ Cﺿﻤﻦ ﻃﻴﻒ ﺳﻤﺎ^ "ﻃﻴﻒ ﻟﻌﻠﻮ "Cﻳﺘﺪ' vﻣﻦ ﻟﻌﻠﻮ Cﻟﺘﻲ
ﻳﻌﺘﺒﺮﻫﺎ ﻋﻠﻤﻴﺔ ﻟﻴﻨﺘﻬﻲ ﻓﻲ ﻟﻌﻠﻮ Cﻟﺘﻲ ﻳﻌﺘﺒﺮﻫﺎ ﻏﻴﺮ ﻋﻠﻤﻴﺔ .ﺣﺴﺐ ﻃﻴﻒ tﻛﺮﻣﺎ ،1ﻓﺈ1
ﻛﺜﺮ ﻟﻌﻠﻮ" Cﻋﻠﻤﻴﺔ" – fﻟﺘﻲ ﺗﻘﻮ Cﻋﻠﻰ ﺑﻴﺎﻧﺎ
ﻣﻌﻠﻮﻣﺎ
ﻣﻠﻤﻮﺳﺔ -ﻫﻲ ﻟﻔﻴﺰﻳﺎi
ﻟﻜﻴﻤﻴﺎ ،iﺗﻠﻴﻬﻤﺎ ﻟﻌﻠﻮ Cﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﻓﻲ ﻟﺪ'ﺟﺔ ﻷﺧﻴﺮ! ﻟﻌﻠﻮ Cﻻﺟﺘﻤﺎﻋﻴﺔ .ﻓﻲ ﻧﻬﺎﻳﺔ
ﻟﻄﻴﻒ ﺗﺄﺗﻲ ﻟﻌﻠﻮ" Cﻏﻴﺮ ﻟﻌﻠﻤﻴﺔ" ﻟﺘﻲ ﻳﺤﺘﻞ ﻣﻜﺎﻧﻬﺎ "ﻹ V'Hﻟﺤﺴﻲ ﻟﻤﻔﺮ{" – ﻫﻲ
ﻣﻔﺎﻫﻴﻢ ﻟﺤﺎﺳﺔ ﻟﺴﺎHﺳﺔ ﻟﺘﻴﻠﻴﺒﺎﺛﻲ )ﻟﺘﺨﺎﻃﺮ ﻋﻦ ﺑﻌﺪ( – ﻳﻠﻴﻬﺎ "ﻟﺘﻄﻮ' ﻟﺒﺸﺮ."f
ﻳﺸﺮ dﻟﻨﺎ tﻛﺮ ﻋﻤﻠﻪ ﻫﺬ:
ﻧﺤﻦ ﻫﻨﺎ ًXIﻧﺘﺤﻮ Rﻣﻦ ﻟﺤﻘﻴﻘﺔ ﻟﻤﺴﺠﻠﺔ ﻣﻮﺿﻮﻋﻴﺎً Iﻟﻰ ﺗﻠﻚ ﻟﻤﺠﺎﻻ
ﻟﺘﻲ
ﻳﺸﻐﻠﻬﺎ ﻋﻠﻢ ﻷﺣﻴﺎ iﻻﻓﺘﺮﺿﻲ ،ﻣﺜﻞ ﻹ V'Hﻟﺤﺴﻲ ﻟﻤﻔﺮ{ ،ﻟﺘﻔﺴﻴﺮ ﻟﺘﺎ'ﻳﺨﻲ
ﻟﻠﻤﺴﺘﺤﺎﺛﺎ
ﻹﻧﺴﺎﻧﻴﺔ ،ﻟﺘﻲ ﻳﺒﺪ ﻓﻴﻬﺎ ﻛﻞ ﺷﻲ iﺟﺎﺋﺰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻄﻮ'،f
ﺣﻴﺚ ﻳﻜﻮ 1ﻟﺘﻄﻮ'f
ﻣﺴﺘﻌﺪً ﻟﺘﺼﺪﻳﻖ ﻟﻌﺪﻳﺪ
ﻣﻦ ﻷﻣﻮ' ﻟﻤﺘﻨﺎﻗﻀﺔ ﻓﻲ
ﻳﻣﺰ ٦١
ﻗﺖ ﺣﺪ.
ﻒ ﻟﻘﺪ ﻧﺤﺪ'
ﻗﺼﺔ
ﻟﺘﻄﻮ' ﻟﺒﺸﺮ fﻟﺘﺼﻞ Iﻟﻰ
ﻣﺴﺘﻮ mﻟﺘﻔﺴﻴﺮ
ﻟﻤﺘﺤﻴﺰ!
ﻟﺒﻌﺾ ﻟﻤﺴﺘﺤﺎﺛﺎ
ﻟﺘﻲ
ﺳﺘﺨﺮﺟﻬﺎ ﺑﻌﺾ ﻷﺷﺨﺎ
161
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ،ﻓﺈ 1ﺳﻼﻟﺔ ﻟﻬﻮﻣﻮ ﻛﺜﺮ ﺗﻄﻮ'ً ﻣﻦ ﺳﻼﻟﺔ ﺳﺘﺮﻟﻮﺑﻴﺜﻴﻜﻮ .rﻫﻨﺎ ﺧﺘﺮA
ﻟﺘﻄﻮ'ﻳﻮ 1ﺧﻄﺔ ﻣﺜﻴﺮ! ﺑﺘﺮﻛﻴﺒﻬﻢ ﻟﻬﺪ! ﻣﺴﺘﺤﺎﺛﺎ
ﻣﻦ ﻫﺬ^ ﻟﻤﺨﻠﻮﻗﺎ
ﺿﻌﻬﺎ ﺑﺘﺮﺗﻴﺐ
ﻣﻌﻴﻦI .ﻻ 1ﺗﻠﻚ ﻟﺨﻄﺔ ﺧﻴﺎﻟﻴﺔ ﻷﻧﻪ ﻟﻢ ﻳﺜﺒﺖ ﺟﻮ f Hﻋﻼﻗﺔ ﺗﻄﻮ'ﻳﺔ ﺑﻴﻦ ﻫﺬ^ ﻟﻔﺌﺎ
ﻟﻤﺨﺘﻠﻔﺔ .ﻳﻘﻮ Rﺣﺪ ﻫﻢ ﻟﻤﻌﻠﻘﻴﻦ ﻋﻠﻰ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' Iﻳﺮﻧﺴﺖ ﻣﺎﻳﺮ ﻓﻲ ﻛﺘﺎﺑﻪ "ﻣﻦ
ﻟﻤﻨﺎﻇﺮ
ﻟﻄﻮﻳﻠﺔ:
" ﺗﻌﺘﺒﺮ ﻷﺣﺠﻴﺔ ﻟﺘﺎ'ﻳﺨﻴﺔ ﻟﺘﻲ ﺗﺘﻜﻠﻢ ﻋﻦ ﺻﻞ ﻟﺤﻴﺎ! ﺻﻞ ﻟﻬﻮﻣﻮ ﺳﺎﺑﻴﻨﺲ
٥٧
ﺣﺠﻴﺔ ﺻﻌﺒﺔ ﺣﺘﻰ ﻧﻬﺎ ﺗﺘﻌﺎ' Uﻣﻊ ﻻﻛﺘﺸﺎﻓﺎ
ﻷﺧﻴﺮ!".
ﻣﻦ ﺧﻼ Rﻟﺴﻠﺴﻠﺔ ﻟﺘﻲ ﺿﻌﻬﺎ ﻟﺘﻄﻮ'ﻳﻮ 1ﻓﺈ 1ﻟﻔﺌﺎ
ﻷ'ﺑﻊ :ﺳﺘﺮﻟﻮﺑﻴﺜﻴﻜﻮ،r
ﻫﻮﻣﻮ ﻫﺎﺑﻴﻠﻴﺲ ،ﻫﻮﻣﻮ 'ﻳﻜﺘﻮ ،rﻫﻮﻣﻮ ﺳﺎﺑﻴﻨﻴﺲ ﻧﺎﺷﺌﺔ ﻋﻦ ﺑﻌﻀﻬﺎ ﻟﺒﻌﺾI .ﻻ 1
ﻻﻛﺘﺸﺎﻓﺎ
ﻷﺧﻴﺮ! ﻟﺘﻲ ﻇﻬﺮ
ﻋﻠﻰ ﻳﺪ ﻋﻠﻤﺎ iﻟﻤﺴﺘﺤﺎﺛﺎ
ﻟﺒﺸﺮﻳﺔ ﻗﺪ ﺛﺒﺘﺖ
1ﻫﺬ^ ﻟﻔﺌﺎ
ﻷ'ﺑﻌﺄﺳﺘﺮﻟﻮﺑﻴﺜﻴﻜﻮ ، rﻫﻮﻣﻮ ﻫﺎﺑﻴﻠﻴﺲ ،ﻫﻮﻣﻮ 'ﻳﻜﺘﻮ ،rﻫﻮﻣﻮ
٥٨
ﺳﺎﺑﻴﻨﻴﺲ ﻗﺪ ﻋﺎﺷﺖ ﻓﻲ ﺑﻘﺎ Aﻣﺨﺘﻠﻔﺔ ﻣﻦ ﻟﻌﺎﻟﻢ ﻓﻲ tﻣﻦ ﺣﺪ.
ﻋﻼ! ﻋﻠﻰ ﻫﺬ ،ﻓﺈ 1ﻷﺟﺰ iﻟﺒﺸﺮﻳﺔ ﻟﺘﻲ ﺻﻨﻔﺖ ﻓﻲ ﻓﺌﺔ "ﻫﻮﻣﻮ 'ﻳﻜﺘﻮ "rﻟﻢ
ﺗﻨﻘﺮ Uﺣﺘﻰ ﻗﺖ ﻗﺮﻳﺐ ﺟﺪً ،ﻣﺎ ﻟﻨﻴﺎﻧﺪ'ﺗﺎﻟﻴﻴﻦ ﻟﻬﻮﻣﻮﺳﺎﺑﻴﻨﻴﺲ ﻓﻘﺪ ﺗﻌﺎﻳﺸﻮ ﻓﻲ
٥٩
tﻣﻦ ﺣﺪ ﻓﻲ ﻣﻨﻄﻘﺔ ﺣﺪ!.
ﻫﺬ ﻻﻛﺘﺸﺎ< ﻳﺪﺣﺾ ﻻHﻋﺎ iﺑﺄ 1ﺣﺪ ﻣﻨﻬﻢ ﻳﻤﻜﻦ 1ﻳﻜﻮ 1ﺟﺪً ﻟﻶﺧﺮ .ﻳﻔﺴﺮ
ﻋﺎﻟﻢ ﻷﺣﻴﺎ iﻟﻘﺪﻳﻤﺔ ﺳﺘﻴﻔﻦ ﺟﺎ fﻏﻮﻟﺪ Stephen Jay Gouldﻣﻦ ﺟﺎﻣﻌﺔ ﻫﺎ'ﻓﺎ'H
ﻟﻨﻬﺎﻳﺔ ﻟﻤﺴﺪ !Hﻟﺘﻲ ﺻﻠﺖ Iﻟﻴﻬﺎ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ،ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻧﻪ ﻋﺎﻟﻢ ﺗﻄﻮ':f
ﻣﺎ Xﺳﻴﻜﻮ 1ﻣﺼﻴﺮ ﻓﻜﺮﺗﻨﺎ XIﻛﺎ 1ﻫﻨﺎ Vﺗﺰﻣﻦ ﻣﻌﻴﺸﻲ ﻟﺜﻼ( ﻣﻦ ﻓﺌﺎ
ﻟﻬﻮﻣﻮ
)ﻹﻓﺮﻳﻘﻲ ﻷﺳﺘﺮﻟﻮﺑﻴﺜﻴﻜﻮ rﻟﻘﻮ fﻟﻬﻮﻣﻮ ﻫﺎﺑﻴﻠﻴﺲ( ﺛﺒﺖ 1ﺣﺪً ﻣﻨﻬﻢ ﻟﻢ
ﻳﻨﺸﺄ ﻋﻦ ﻵﺧﺮ؟ ﺿﻒ Iﻟﻰ 1ﺣﺪ ﻣﻦ ﻫﺆﻻ iﻟﻢ ﻳﺜﺒﺖ ﻋﻠﻴﻪ fﺗﺤﻮ Rﺗﻄﻮ'f
٦٠
ﺧﻼ Rﻓﺘﺮ! ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﺳﻄﺢ ﻷ'.U
ﻧﻘﻮ Rﺑﺎﺧﺘﺼﺎ' 1 ،ﺳﻴﻨﺎ'ﻳﻮ ﻟﺘﻄﻮ' ﻟﺒﺸﺮ fﻟﺬ fﻳﻨﺺ ﻋﻠﻰ ﺟﻮ Hﻣﺨﻠﻮ| ﻧﺼﻔﻪ
Iﻧﺴﺎ 1ﻧﺼﻔﻪ ﻗﺮ Hﻟﺬ fﻗﺎ Cﻋﻠﻰ ﺳﺘﺨﺪ Cﻟﻌﺪﻳﺪ ﻣﻦ ﻟﺼﻮ' ﻟﺨﻴﺎﻟﻴﺔ ﻟﺘﻲ ﻇﻬﺮ
ﻓﻲ
160
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻳﻌﺘﻘﺪ 1ﻓﻲ ﺿﺮ'! ﺟﻮ ^Hﻣﻦ ﻟﻈﺮ< ﻣﻦ ﺟﻞ ﺗﺸﻜﻞ ﻟﻜﺎﺋﻦ ﻟﺤﻲI .ﻧّﻬﻢ ﻣﻬﻤﺎ
ﻓﻌﻠﻮ ،ﻟﻴﺲ ﺑﻤﻘﺪ'ﻫﻢ ﺑﺎﻟﻄﺒﻊ 1ﻳُﺨﺮﺟﻮ ﻛﺎﺋﻨﺎ ﺣﻴّﺎ ﻣﻦ ﺗﻠﻚ ﻟﺒﺮﻣﻴﻞ .ﻻ ﻳﺘﺄﺗﻰ ﻟﻬﻢ
1ﻳﺄﺗﻮ ﺑﻮﺣﺪ! ﻣﻦ ﻟ ّﺰ'ﻓﺎ
ﻷﺳﻮ Hﻟﻨﺤﻞ ﻋﺼﺎﻓﻴﺮ ﻟﻜﻨﺎ'ﻳﺎ ﻟﺒﻼﺑﻞ
ﻟﺒﺒﻐﺎ
ﻟﺨﻴﻞ ﺣﻴﺘﺎ 1ﻳﻮﻧﺲ ﻟﻮ't Hﻫﻮ' ﻷ'ﻛﻴﺪ ﻟﺰﻧﺎﺑﻖ tﻫﻮ'
ﻟﻘﺮﻧﻔﻞ ﻟﻤﻮ tﻟﺒﺮﺗﻘﺎ Rﻟﺘﻤﺮ ﻟﻄﻤﺎﻃﻢ ﻟﺸﻤﺎ Cﻟﺒﻄﻴﺦ ﻟﺘﻴﻦ
ﻟﺰﻳﺘﻮ 1ﻟﻌﻨﺐ ﻟﺨﻮ ﻟﻄﻮﻳﺲ ﻃﻴﻮ' ﻟ ﱡﺪ' vﻟﻔﺮﺷﺎ
ﻣﺨﺘﻠﻔﺔ ﻷﻟﻮ1
ﻣﻼﻳﻴﻦ ﻣﻦ ﻷﻧﻮ Aﻟﺤﻴﺔ ﻣﻦ ﻣﺜﻞ ﻫﺆﻻ .iﺑﻞ ﻟﻴﺲ ﺑﻮﺳﻌﻬﻢ 1ﻳﺄﺗﻮ ﻟﻮ ﺑﺨﻠﻴﺔ ﻣﻦ ﻫﺬ^
ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﻟﺘﻲ ﺣﺼﻴﻨﺎ ﻋﺪ ًHﻣﻨﻬﺎ ،ﻻ ﺑﻮﺣﺪ! ﻣﻨﻬﺎ ﻛﺎﻣﻠﺔ ﻟﺨﻠﻖ.
ﺟﻤﻠﺔ ﻣﺎ ﻧﺒﻐﻲ ﻗﻮﻟﻪ ﻫﻮ 1ﻟﺬ'
ﻏﻴﺮ ﻟﻮﻋﻴﺔ ﻟﻴﺲ ﺑﻮﺳﻌﻬﺎ 1ﺗﺠﺘﻤﻊ ﻓﺘﺸﻜﻞ
ﻗﺮ' ﺟﺪﻳ ًﺪ ﻣﻦ ﺑﻌﺪ ﻓﺘﻘﺴﻢ ﻟﺨﻠﻴﺔ ﻧﺼﻔﻴﻦ ،ﺛﻢ ﺗﺘﺨﺬ
ﺧﻠﻴﺔ ﺣﻴﺔ ،ﻻ ﺗﺴﺘﻄﻴﻊ 1ﺗﺘﺨﺬ ً
ﻗﺮ'
ﺧﺮ mﺗﺒﺎ ًﻋﺎ ﻓﺘﺄﺗﻲ ﺑﻜﻴﺎ 1ﻟﻌﻠﻤﺎ iﻟﺬﻳﻦ ﺧﺘﺮﻋﻮ ﻟﻤﺠﻬﺮ ﻹﻟﻴﻜﺘﺮﻧﻲ ،ﻣﻤﻦ
ﻳﺮﻗﺒﻮ 1ﺑﻨﻴﺔ ﻟﺨﻠﻴﺔ Xﺗﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﺗﺤﺖ ﻟﻤﺠﻬﺮ 1ّ I .ﻟﺨﻠﻴﺔ ﺗﺪ Dﻓﻴﻬﺎ ﻟﺤﻴﺎ! ﻓﻘﻂ
ﺑﺎﻟﺨﻠﻖ ﻟﻤﻌﺠﺰ ﷲ ﻋﺰ ﺟﻞ .ﻣﺎ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ﻟﺘﻲ ﺗﺰﻋﻢ ﻋﻜﺲ ﻫﺬ ،ﻓﻬﻲ ﺳﻔﺴﻄﺔ
ﺗﺘﻨﺎﻓﻰ ﺗﻤﺎﻣﺎ ﻣﻊ ﻟﻌﻘﻞ ﻟﻤﻨﻄﻖI 1I .ﻋﻤﺎ Rﻟﻔﻜﺮ ﻟﻮ ﻗﻠﻴﻼ ﻓﻲ ﻟﻤﺰﻋﻢ ﻟﺘﻲ ﻃﺮﺣﻬﺎ
ﻟﺘﻄﻮ'ﻳﻮ ،1ﻟﻴﻈﻬﺮ ﺑﺠﻼ iﻫﺬ^ ﻟﺤﻘﻴﻘﺔ ﻣﺜﻠﻤﺎ ﻓﻲ ﻟﻨﻤﻮ vXﻟﻮ' Hﻋﻼ^.
163
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻟﻤﻌﺎ!ﻟﺔ ﻟﺪﻳﻨﻴﺔ
Iﻟﻰ ﺟﺎﻧﺐ ﻛﻞ ﻣﺎ ﺗﻨﺎﻟﻨﺎ^ Iﻟﻰ ﻵ 1ﻣﻦ Hﻟﺔ ﺗﻘﻨﻴﺔ ،ﻧﻮ 1 Hﻧﻮﺟﺰ ـ 1Iﺷﺌﺘﻢ
ـ ﺑﻤﺜﺎ Rﺿﺢ ﺑﺤﻴﺚ ﻳﻤﻜﻦ ﺣﺘﻰ ﻟﻸﻃﻔﺎ 1 Rﻳﻔﻬﻤﻮ^ ،ﻛﻴﻒ 1ﻟﺘﻄﻮ'ﻳﻴﻦ ﻟﻮ
ﻋﻘﻴﺪ! ﺧﺮﻓﺎ iﻓﺎﺳﺪ! .
ﺗﺰﻋﻢ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' 1ﻟﺤﻴﺎ! ﺗﺸﻜﻠﺖ ﻣﺤﺾ ﺻﺪﻓﺔ؛ ﻋﻠﻴﻪ ﻃﺒﻘﺎً ﻟﻬﺬ ﻟﺰﻋﻢ
ﻓﺈ 1ﻟﺬ'
ﻟﺠﺎﻣﺪ! ﻏﻴﺮ ﻟﻮﻋﻴﺔ ﺟﺘﻤﻌﺖ ﺷﻜﻠﺖ ﻻً ﺧﻠﻴﺔ ،ﺛﻢ ﺟﺎ
iﻟﺬ'
ﻧﻔﺴﻬﺎ ﺑﻄﺮﻳﻘﺔ ﺑﺄﺧﺮ mﺑﺎﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﻟﺒﺸﺮ .ﻟﻨﻔﻜﺮ ﻵI :1ﻧﻨﺎ ﺣﻴﻨﻤﺎ ﻧﺠﻤﻊ
ﻋﻨﺎﺻﺮ ﻣﺜﻞ ﻟﻜﺮﺑﻮ 1ﻟﻔﺴﻔﻮ' ﻷ
tﻟﺒﻮﺗﺎﺳﻴﻮ Cﻫﻲ ﻟﻤﻔﺮ
Hﻷﺳﺎﺳﻴﺔ ﻓﻲ ﺑﻨﻴﺔ
ﻟﻜﻴﺎ 1ﻟﺤﻲ ،ﻓﺈﻧﻪ ﺗﺘﺸﻜﻞ ﻛﻮﻣﺔ .ﻣﻬﻤﺎ ﻣﺮ
ﻛﻮﻣﺔ ﻟﺬ'
ﻫﺬ^ ﺑﺄ fﻣﻦ ﻟﻌﻤﻠﻴﺎ
،
ﻓﺈﻧﻬﺎ ﻻ ﻳﻤﻜﻦ 1ﺗﺸﻜﻞ ﻛﺎﺋﻨﺎ ﺣﻴﺎ ﺣ ًﺪ .ﻟﻨﺠﺮ ﺗﺠﺮﺑﺔ ﻓﻲ ﻫﺬ ﻟﺼﺪ XI Hﻣﺎ ﺷﺌﺘﻢ ،
ﻟﻨﺘﻨﺎ Rﺑﺎﻟﺒﺤﺚ ﻻﺳﺘﻘﺼﺎ ،iﺑﺎﺳﻢ ﻟﺘﻄﻮ'ﻳﻴﻦ ﺗﺤﺖ ﻋﻨﻮ" 1ﻟﻤﻌﺎHﻟﺔ ﻟﺪ'ﻳﻨﻴﺔ"،
ﻟﺰﻋﻢ ﻟﺬ fﻳﻨﺎﻓﺤﻮ 1ﻋﻨﻪ ﻓﻲ ﻷﺻﻞI ،ﻻ ﻧﻬﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮ 1 1ﻳﺠﻬﺮ ﺑﻪ:
ﻓﻠﻴﻀﻊ ﻟﺘﻄﻮ'ﻳﻮ 1ﻛﻤﻴﺎ
ﻓﻴﺮ! ﻣﻦ ﻋﻨﺎﺻﺮ ﻣﺜﻞ ﻟﻔﺴﻔﻮ' ﻷ
tﻟﻜﺮﺑﻮ1
ﻷﻛﺴﺠﻴﻦ ﻟﺤﺪﻳﺪ ﻟﻤﺎﻏﻨﺴﻴﻮ Cﻫﻲ ﻟﻌﻨﺎﺻﺮ ﻟﺘﻲ ﺗﺘﺸﻜﻞ ﻣﻨﻬﺎ ﺑﻨﻴﺔ ﻟﻜﺎﺋﻦ
ﻟﺤﻲH ،ﺧﻞ ﻋﺪ Hﻫﺎﺋﻠﺔ ﻣﻦ ﻟﺒﺮﻣﻴﻞ ﻟﻌﻈﻴﻤﺔ .ﻟﻴﻀﻴﻔﻮ ﺣﺘﻰ Iﻟﻰ ﻫﺬ^ ﻟﺒﺮﻣﻴﻞ ﻣﺎ
ﻳﺮ 1ﻧﻪ ﻣﻦ ﻟﻀﺮ' fﺟﻮH ^Hﺧﻞ ﻫﺬ ﻟﻤﺰﻳﺞ ﻣﻦ ﻣﻮ Hﻻ ﺗﻮﺟﺪ ﺣﺘﻰ ﻓﻲ ﻟﻈﺮ<
ﻟﻄﺒﻴﻌﻴﺔ .ﻟﻴﻔﻌﻤﻮ ﻫﺬ ﻟﻤﺰﻳﺞ ﺑﻘﺪ' ﻣﺎ ﻳﺸﺎ 1ﻣﻦ ﻷﺣﻤﺎ Uﻷﻣﻴﻨﻴﺔ ،ﻟﺒﺮﺗﻴﻦ
)ﺣﺘﻤﺎ Rﺗﺸﻜﻞ ﻟﻮﺣﺪ! ﻟﻮﺣﺪ! ﻣﻨﻪ ﺗﺼﺎHﻓﻴﺎً ﺑﻨﺴﺒﺔ ١٠ﻗﻮ! .( ٩٥٠ﻟﻴﻤ ّﺪ ﻫﺬ
ﻟﻤﺰﻳﺞ ﺑﺎﻟﺤﺮ'! ﻟﺮﻃﻮﺑﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺘﻲ ﻳﺮﻧﻬﺎ ﻣﻨﺎﺳﺒﺔ ،ﻟﻴﺨﻔﻘﻮ^ ﻣﺎ ﺷﺎ ﻣﻦ ﻷﺟﻬﺰ!
ﻟﻤﺘﻄﻮ'! ،ﻟﻴﻘﻴّﻀﻮ ﻋﻠﻰ ' rﻫﺬ^ ﻟﺒﺮﻣﻴﻞ ﺻﻔﻮ! ﻋﻠﻤﺎ iﻟﻌﺎﻟﻢ ،ﻟﻴﻨﺘﻈﺮ ﻫﺆﻻ iﻟﺨﺒﺮi
ﻓﻲ ﻣﻜﺎﻧﻬﻢ ﻫﺬ ﺑﺸﻜﻞ ﻣﺴﺘﻤﺮ ﻣﻠﻴﺎ'
،ﺑﻞ ﺗﺮﻳﻠﻴﻮﻧﺎ
ﻟﺴﻨﻴﻦ ﺑﺎﻟﺘﻨﺎ Dﻣﻦ ﻷD
Iﻟﻰ ﻻﺑﻦ ،ﻣﻦ ﺟﻴﻞ Iﻟﻰ ﺟﻴﻞ ،ﻟﺘﻜﻦ ﻟﻬﻢ ﻣﻄﻠﻖ ﻟﺤﺮﻳﺔ ﻓﻲ 1ﻳﺴﺘﺨﺪﻣﻮ ﻛﺎﻓﺔ ﻣﺎ
162
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻟﺬ fﻳﺘﺴﻢ ﺑﺎﻟﺠﻮ !HﻟﻨﻘﺎI ،iﻧﻤﺎ ﺗﺸﻜﻠﺖ ﺑﻤﺤﺾ ﻟﻤﺼﺎHﻓﺔ .ﻵ XI 1ﻣﺎ ﻗﺎ Rﺣﺪ
ﻟﻜﻢ 1Iﻟﺘﻠﻔﺎ tﻟﻤﻮﺟﻮ Hﻓﻲ ﺣﺠﺮﺗﻜﻢI ،ﻧﻤﺎ ﻗﺪ ﺗﺸﻜﻞ ﻧﺘﻴﺠﺔ ﻣﺼﺎHﻓﺎ
1 ،ﻟﺬ'
ﺗﺠﻤﻌﺖ ﺟﺎ
iﺑﺎﻟﺠﻬﺎ tﻟﺬ fﻳﺸﻜﻞ ﻫﺬ^ ﻟﺼﻮ'! ،ﻣﺎ Xﺗﻌﺘﻘﺪ 1ﻓﻴﻪ؟! ﻛﻴﻒ ﻟﺬ'
ﻏﻴﺮ ﻋﻴﺔ 1ﺗﺼﻨﻊ ﻣﺎ ﻟﻢ ﻳﺘﺄ
ﻵﻻ< ﻷﺷﺨﺎ ﻣﺠﺘﻤﻌﻴﻦ 1ﻳﺼﻨﻌﻮ^ ؟!
ﻣﻨﻈﺮ ﻫﻮ ﻛﺜﺮ ﺑﺪﺋﻴﺔ ﻣﻤﺎ ﺗﺮ^ ﻟﻌﻴﻦ ،ﻟﻮ ﻧﻬﺎ ﻻ ﺗﺘﺸﻜﻞ
1ّ Iﻵﻟﺔ ﻟﺘﻲ ﺗﺸﻜﻞ ً
ﻣﺼﺎHﻓﺔ ،ﻓﺈﻧﻪ ﻣﻦ ﻟﻮﺿﺢ ﻟﻠﻐﺎﻳﺔ 1ﻟﻌﻴﻦ ﻟﻤﻨﻈﺮ ﻟﺬ fﺗﺮ^ ﺑﺪ'ﻫﻤﺎ ﻟﻦ ﻳﺘﺸﻜﻼ ﻣﺤﺾ
ﻣﺼﺎHﻓﺔ ،ﻟﺤﺎ Rﻛﺬﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻸ .1Xﻓﺎﻷ 1Xﻟﺨﺎ'ﺟﻴﺔ ﺗﺠﻤﻊ ﻷﺻﻮ
ﻟﻤﺤﻴﻄﺔ
ﺑﻮﺳﻄﺔ ﺻﻮ 1ﻷ ،1Xﺗﻘﻮ Cﺑﺘﻮﺻﻴﻠﻬﺎ Iﻟﻰ ﻷ 1Xﻟﻮﺳﻄﻰ ،ﻟﺘﻘﻮ Cﻫﻲ ﻷﺧﺮ mﺑﺘﻘﻮﻳﺔ
ﻟﺬﺑﺬﺑﺎ
ﻟﺼﻮﺗﻴﺔ ﻧﻘﻠﻬﺎ Iﻟﻰ ﻷ 1Xﻟﺪﺧﻠﻴﺔ ،ﻟﺘﻘﻮ Cﺑﺪ'ﻫﺎ ﺑﺘﺤﻮﻳﻞ ﻫﺬ^ ﻟﺬﺑﺬﺑﺎ
Iﻟﻰ
Iﺷﺎ'
ﻛﻬﺮﺑﻴﺔ'I ،ﺳﺎﻟﻬﺎ Iﻟﻰ ﻟﻤﺦ .ﻋﻤﻠﻴﺔ ﻟﺴﻤﻊ ﻳﻀﺎ ﻛﻤﺎ ﻫﻮ ﻟﺸﺄ 1ﻓﻲ ﻋﻤﻠﻴﺔ
ﻹﺑﺼﺎ' ﺗﺘﻢ ﻓﻲ ﻣﺮﻛﺰ ﻟﺴﻤﻊ ﻟﻤﻮﺟﻮ Hﻓﻲ ﻟﻤﺦ.
ﻟﻮﺿﻊ ﻟﺬ fﻓﻲ ﻟﻌﻴﻦ ﻳﺴﺮ fﻛﺬﻟﻚ ﻋﻠﻰ ﻷ .1Xﺑﻤﻌﻨﻰ 1ﻟﻤﺦ ﻣﺤﺠﻮD
ﻛﺬﻟﻚ ﻋﻦ ﻟﺼﻮ
ﻣﺜﻠﻤﺎ ﻫﻮ ﻣﺤﺠﻮ Dﻋﻦ ﻟﻀﻮ ،iﻓﺎﻟﺼﻮ
ﻻ ﻳﻨﻔﺬ ،ﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻣﻬﻤﺎ
ﺑﻠﻐﺖ ﺷﺪ! ﻟﻀﺠﻴﺞ ﺧﺎ' vﻟﻤﺦ ،ﻓﺈH 1ﺧﻠﻪ ﺳﺎﻛﻦ ﺗﻤﺎ Cﻟﺴﻜﻮ' .1ﻏﻢ ﻫﺬ ﻓﺈ1
ﻧﻘﻰ ﻷﺻﻮ
ﺗُﻠﺘﻘﻂ ﻓﻲ ﻟﻤﺦ .ﻟﻮ ﻧﻜﻢ ﺗﺴﻤﻌﻮ 1ﺳﻴﻤﻔﻮﻧﻴﺎ
'ﻛﺴﺘﺮ ﻓﻲ ﻣﺨﻜﻢ
ﻟﺬ fﻻ ﻳﻨﻔِﺬ Iﻟﻴﻪ ﻟﺼﻮ
،ﻓﺈﻧﻜﻢ ﺗﺸﻌﺮ 1ﺑﻜﻞ ﺻﺨﺐ ﺣﺪ ﻷﺳﺎ{ ﻟﻤﺰHﺣﻤﺔ.
XIﻣﺎ ﻗﻴﺲ ﻣﺴﺘﻮ mﻟﺼﻮ
ﻟﺬ fﺑﺪﺧﻞ ﻟﻤﺦ ﺑﺎﺳﺘﺨﺪ Cﺟﻬﺎ tﺣﺴﺎ rﻓﻲ ﺗﻠﻚ
ﻟﻠﺤﻈﺔ ،ﻓﺴﻴﺘﻀﺢ ﻧﻪ ﻳُﻄﺒﻖ ﻋﻠﻴﻪ ﻟﺴﻜﻮ 1ﻟﺘﺎ.C
ﻋﻠﻰ ﻧﺤﻮ ﻣﺎ ﺳﺘﺨﺪﻣﺖ ﻟﺘﻘﻨﻴﺔ ﻣﻼ ﻓﻲ ﻟﺤﺼﻮ Rﻋﻠﻰ ﺻﻮ'! ﻧﻘﻴﺔ ،ﻓﺈ 1ﻟﻤﺴﺎﻋﻲ
ﻧﻔﺴﻬﺎ ﺗﺘﻮﺻﻞ ﻣﻨﺬ ﻋﺸﺮ
ﻟﺴﻨﻴﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻛﺬﻟﻚ ﻟﻠﺼﻮ
.ﺗُﻌﺪ ﺟﻬﺰ! ﺗﺴﺠﻴﻞ
ﻟﺼﻮ
ﺷﺮﻃﺔ ﻟﻜﺎﺳﻴﺖ ﻛﺜﻴﺮ ﻣﻦ ﻷﺟﻬﺰ! ﻹﻟﻴﻜﺘﺮﻧﻴﺔ ،ﻷﻧﻈﻤﺔ ﻟﻤﻮﺳﻴﻘﻴﺔ ﻟﺘﻲ
ﺗﻠﺘﻘﻂ ﻟﺼﻮ
،ﺑﻌﺾ ﺛﻤﺎ' ﻫﺬ^ ﻟﻤﺴﺎﻋﻲ .ﻟﻜﻦ ﻋﻠﻰ ﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻟﺘﻘﻨﻴﺎ
_ ،ﻻ<
ﻟﻤﻬﻨﺪﺳﻴﻦ ﻟﺨﺒﺮ iﻟﻌﺎﻣﻠﻴﻦ ﺑﺤﻘﻠﻬﺎ ،ﻟﻢ ﻳﺘﺄ
ﻟﻮﺻﻮI Rﻟﻰ ﺻﻮ
ﺑﻨﻘﺎ iﺟﻮ !Hﻟﺼﻮ
ﻟﺬ fﺗﻠﺘﻘﻄﻪ ﻷ .1Xﺗﺄﻣﻠﻮ ﺟﻮ Hﺷﺮﻃﺔ ﻟﻜﺎﺳﻴﺖ ﻟﺘﻲ ﺗﻨﺘﺠﻬﺎ ﻛﺒﺮ mﺷﺮﻛﺎ
ﻷﻧﻈﻤﺔ
165
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﻟﻌﻤﻠﻴﺎ
ﻳﺘﻢ ﻟﺘﻘﺎﻃﻬﺎ ﻛﺼﻮ'! ﻓﻲ ﻫﺬ ﻟﻤﺮﻛﺰ ﻟﻜﺎﺋﻦ ﻓﻲ ﻟﻤﺦ .ﺑﻌﺪ
ﻫﺬ^ ﻟﻤﻌﻠﻮﻣﺔ ﻓﻠﻨﻔﻜﺮ:
Hﻣﺴﺎ ،ﻻ ﻳﺘﺄﺗﻰ
1Iﻟﻤﺦ ﻣﺤﺠﻮ Dﻋﻦ ﻟﻀﻮ ،iﺑﻤﻌﻨﻰ H 1ﺧﻞ ﻟﻤﺦ ﻇﻼ ًﻣﺎ ً
ﻟﻠﻀﻮ 1 iﻳﻨﻔﺬ Iﻟﻰ ﺣﻴﺚ ﻳﻮﺟﺪ ﻟﻤﺦ .ﻟﻤﻮﺿﻊ ﻟﺬ fﻳﺴﻤﻰ ﻣﺮﻛﺰ ﻹﺑﺼﺎ' ﻣﻮﺿﻊ
ﺣﺎﻟﻚ ﻟﻈﻠﻤﺔ ﻟﻴﺲ ﻟﻀﻮ iﺑﺒﺎﻟﻐﻪ ﺻﻼ ،ﻟﻌﻠﻪ ﻣﻈﻠﻢ ﺑﺪ'ﺟﺔ ﻟﻢ ﻧﺼﺎHﻓﻬﺎ ﻗﻂI .ﻻ ﻧﻜﻢ
ﻓﻲ ﻫﺬ^ ﻟﻈﻠﻤﺔ ﻟﺤﺎﻟﻜﺔ ﺗﺸﺎﻫﺪ 1ﻋﺎﻟﻤﺎ ﻣﻀﻴﺌﺎ ﻣﺘﻮﻫﺠﺎ.
ﻣﻨﻈﺮ ﻋﻠﻰ 'Hﺟﺔ ﻣﻦ ﻟﻨﻘﺎ iﻟﺠﻮ !Hﺗﻌﺠﺰ ﺣﺘﻰ ﺗﻘﻨﻴﺔ ﻟﻘﺮ1ﻓﻀﻼ ﻋﻦ ﻛﻮﻧﻪ ً
ﻟﺤﺎ fHﻟﻌﺸﺮﻳﻦ ـ 'ﻏﻢ ﻛﻞ ﻹﻣﻜﺎﻧﻴﺎ
ـ 1ﺗﺄﺗﻲ ﺑﻤﺜﻠﻬﺎ .ﻧﻈﺮ ﻣﺜﻼ Iﻟﻰ ﻟﻜﺘﺎD
ﻟﺬ fﺑﻴﻦ ﻳﺪﻳﻜﻢ ﻵ ،1ﻧﻈﺮ Iﻟﻰ ﻳﺪﻳﻜﻢ ﻟﺘﻲ ﺗﻤﺴﻚ ﻟﻜﺘﺎ ،Dﺛﻢ 'ﻓﻌﻮ 'ﺳﻜﻢ
ﻣﻨﻈﺮ ﺑﻬﺬ ﻟﻨﻘﺎ iﻟﺠﻮ !Hﻓﻲ fﻣﻮﺿﻊ _ﺧﺮ؟ 1Iﺷﺎﺷﺔ ﻛﺜﺮ
ﻧﻈﺮ ﺣﻮﻟﻜﻢ' .ﻳﺘﻢ ً
ﺗﻄﻮ' ﻟﺘﻲ ﺗﻨﺘﺠﻬﺎ ﺷﺮﻛﺔ ﺟﻬﺰ! ﻟﺘﻠﻔﺎ tﻷﻟﻰ ﻋﻠﻰ ﻣﺴﺘﻮ mﻟﻌﺎﻟﻢ،
ﺟﻬﺰ! ﻟﺘﻠﻔﺎً t
ﻻ ﻳﻤﻜﻦ 1ﺗﻤﻨﺤﻜﻢ ﺻﻮ'! ﺑﻬﺬ ﻟﻘﺪ' ﻣﻦ ﻟﻨﻘﺎ .iﻣﻨﺬ ﻣﺎﺋﺔ ﻋﺎ_ Cﻻ< ﻟﻤﻬﻨﺪﺳﻴﻦ
ﻳﺴﻌﻮ 1ﻟﻠﻮﺻﻮI Rﻟﻰ ﻫﺬ ﻟﻨﻘﺎ ،iﻣﻦ ﺛﻢ ﺗُﺸﻴﱠﺪ ﻟﻤﺼﺎﻧﻊ ﻟﻤﺆﺳﺴﺎ
ﻟﻌﻤﻼﻗﺔ ،ﺗُﺠﺮm
ﻷﺑﺤﺎ( ،ﻳﺘﻢ ﺗﻄﻮﻳﺮ ﻟﺨﻄﻂ ﻟﺘﺼﻤﻴﻤﺎ
.ﻟﺘﻨﻈﺮ ﺛﺎﻧﻴﺔ Iﻟﻰ ﺷﺎﺷﺔ ﻟﺘﻠﻔﺎ ،tﻓﻲ
ﻟﻠﺤﻈﺔ Xﺗﻬﺎ Iﻟﻰ ﻟﻜﺘﺎ Dﻟﺬ fﺑﻴﻦ ﻳﺪﻳﻜﻢ ،ﻓﺴﻮ< ﺗﺮ 1 1ﻫﻨﺎ Vﻓﺮﻗﺎً ﺷﺎﺳﻌﺎً ﻓﻲ
ﻟﻨﻘﺎ iﻟﺠﻮ .!Hﻓﻀﻼ 1ﺷﺎﺷﺔ ﻟﺘﻠﻔﺎ tﺗﺒﺪ fﻟﻜﻢ ﺻﻮ'! ﺛﻨﺎﺋﻴﺔ ﻷﺑﻌﺎ ،Hﻓﻲ ﺣﻴﻦ ﻧﻜﻢ
ﺗﺘﺎﺑﻌﻮ 1ﻣﻨﺎﻇﺮ ﺛﻼﺛﻴﺔ ﻷﺑﻌﺎ
X Hﻋﻤﻖ.
ﻣﻨﺬ ﺳﻨﻮ
ﻃﻮ Rﻳﺴﻌﻰ ﻋﺸﺮ
ﻵﻻ< ﻣﻦ ﻟﻤﻬﻨﺪﺳﻴﻦ ﻟﺘﺼﻨﻴﻊ ﺷﺎﺷﺎ
ﺟﻬﺎt
ﺗﻠﻔﺎ tﺗﻌﻄﻲ ﺻﻮ'! ﺛﻼﺛﻴﺔ ﻷﺑﻌﺎ ،HﻟﻮﺻﻮI Rﻟﻰ ﺟﻮ' !Hﻳﺔ ﻟﻌﻴﻦ .ﻧﻌﻢ ﻟﻘﺪ ﻣﻜﻨﻬﻢ
ﺗﺼﻤﻴﻢ ﻧﻈﺎ Cﺗﻠﻔﺎ tﺛﻼﺛﻲ ﻷﺑﻌﺎ ،Hﻏﻴﺮ ﻧﻪ ﻟﻴﺲ ﻓﻲ ﻹﻣﻜﺎ' 1ﻳﺘﻪ ﺛﻼﺛﻲ ﻷﺑﻌﺎ1H H
'ﺗﺪ iﻟﻨﻈﺎ'! .ﻣﻊ 1ﻫﺬ^ ﻷﺑﻌﺎ Hﻟﺜﻼﺛﺔ ﺻﻄﻨﺎﻋﻴﺔ .ﻓﺎﻟﺠﻬﺔ ﻟﺨﻠﻔﻴﺔ ﺗﻈﻞ ﻋﻜﺮ! ،ﻣﺎ
ﻟﺠﻬﺔ ﻷﻣﺎﻣﻴﺔ ﻓﺘﺒﺪ ﻛﺄﻧﻬﺎ ﺻﻮ'! ﻣﻦ '| .ﻻ ﻳﺘﺸﻜﻞ ﺑﺪ ﻣﻨﻈﺮ ﻓﻲ ﺟﻮ !Hﻧﻘﺎi
ﻟﻤﻨﻈﺮ ﻟﺬ fﺗﺮ^ ﻟﻌﻴﻦ .ﻳﺤﺪ( ﺑﺎﻟﻄﺒﻊ 1ﺗﻀﻴﻊ ﻟﺼﻮ'! ﻓﻲ ﻟﻜﺎﻣﻴﺮ ﻟﺘﻠﻔﺎ.t
ﻫﺎ ﻫﻢ ﻟﺘﻄﻮ'ﻳﻮ 1ﻳﺰﻋﻤﻮ_ 1 1ﻟﻴﺔ ﻹﺑﺼﺎ' ﻓﻲ ﻟﻌﻴﻦ ﻟﺘﻲ ﺗﻈﻬﺮ ﻫﺬ ﻟﻤﻨﻈﺮ
164
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
ﻟﺬ fﺟﻤﻊ ﺑﻤﻜﺎ 1ﺣﺎﻟﻚ ﻟﻈﻠﻤﺔ Hﺧﻞ ﻟﻤﺦ ﻳﻘ ﱠﺪ' ﺑﻌﺪ! ﺳﻨﺘﻴﻤﺘﺮ
ّ
ﻣﻜﻌﺒﺔ ،ﻟﻜﺎﺋﻨﺎ
ﻛﺎﻓﺔ ﺑﺼﻮ'! ﺛﻼﺛﻴﺔ ﻷﺑﻌﺎ
X Hﻟﻮ 1ﻇﻼ Rﺿﻴﺎ ،iﻳﺨﺸﺎ^ ﻳﻠﻮ Xﺑﻪ.
ﻋﻘﻴﺪ ﻣﺎ!ﻳﺔ
1Iﻣﺎ ﺗﻨﺎﻟﻨﺎ^ Iﻟﻰ ﻵ 1ﺑﺎﻟﺒﺤﺚ ﻟﺘﺪﻗﻴﻖ ﻟﻴﻈﻬﺮ 1ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ﻣﺎ ﻫﻲ Iﻻ tﻋﻢ
ﻳﺘﻌﺎ' Uﺑﻮﺿﻮ dﻣﻊ ﻻﻛﺘﺸﺎﻓﺎ
ﻟﻌﻠﻤﻴﺔ ،ﻳﺠﺎﻓﻲ tﻋﻢ ﻟﻨﻈﺮﻳﺔ ـ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺄﺻﻞ
ﻟﺤﻴﺎ! ـ ﻟﻤﻨﻄﻖ ﻟﻌﻠﻤﻲ .ﻓﻠﻴﺲ ﻷﻳﺔ _ﻟﻴﺔ ﺗﻄﻮ' ﻗﻂ ﻃﺮﺣﺘﻬﺎ ﻟﻨﻈﺮﻳﺔ fﺗﺄﺛﻴﺮ ﺗﻄﻮ'.f
ﺗﻜﺸﻒ ﻟﺤﻔﺮﻳﺎ
1ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﻟﻢ ﺗﻤﺮ ﺑﻤﺮﺣﻞ ﺑﻴﻨﻴﺔ ﺗﻠﻚ ﻟﺘﻲ ﺗﺴﺘﻮﺟﺒﻬﺎ
ﻟﻨﻈﺮﻳﺔ .ﻓﻲ ﻫﺬ^ ﻟﺤﺎﻟﺔ ﻳﺘﻌﻴﻦ ﺗﻨﺤﻴﺔ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ﺟﺎﻧﺒﺎ ﺑﺎﻋﺘﺒﺎ'ﻫﺎ ﻓﻜﺮ! ﻣﺠﺎﻓﻴﺔ ﻟﻠﻌﻠﻢ.
ﻛﺜﻴﺮ ﻣﻦ ﻷﻓﻜﺎ' ﻟﺘﻲ ﻇﻬﺮ
ﻋﻠﻰ ﻣﺪ' ﻟﺘﺎ'ﻳﺦ ،ﻣﺜﻞ ﻓﻜﺮ! 1ﻷ'U ﻻ ﺳﻴﻤﺎ ً 1
ﻫﻲ ﻣﺮﻛﺰ ﻟﻜﻮ ،1ﻗﺪ ُﺣﺬﻓﺖ ﻣﻦ ﺟﻨﺪ! ﻟﻌﻠﻢ .ﻓﻲ ﺣﻴﻦ 1ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ﻳُﺘﺸﺒﺚ ﺑﻬﺎ
ﺑﺈﺻﺮ' ﻓﻲ ﻫﺬ^ ﻷﺟﻨﺪ! ،ﺣﺘﻰ Iﻧﻪ ﻣﻦ ﻟﻨﺎ rﻣﻦ ﻳﺴﻌﻰ ﻹﻇﻬﺎ' fﻧﺘﻘﺎ Hﻣﻮﺟﻪ Iﻟﻰ
ﻟﻨﻈﺮﻳﺔ ﻛﺄﻧﻪ ﻫﺠﻮ Cﻋﻠﻰ ﻟﻌﻠﻢ ! ﻟ َِﻢ ﻫﺬ 1XI؟!
1Iﻟﺴﺒﺐ ﻓﻲ ﻫﺬ ﻟﻮﺿﻊ Iﻧﻤﺎ ﻫﻮ ﺗﻜﻮ 1ﻋﻘﻴﺪ! ﺟﺎtﻣﺔ ﻟﻨﻈﺮﻳﺔ ﻟﺘﻄﻮ' ﻻ ﻳﻤﻜﻦ
ﻟﻨﻜﻮ ﻋﻨﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ Iﻟﻰ ﺑﻌﺾ ﻷﺳﺎ{ .ﺗﺨﻠﺺ ﻫﺬ^ ﻷﺳﺎ{ Iﺧﻼﺻﺎً ﻋﻤﻰ
ﻟﻠﻔﻠﺴﻔﺔ ﻟﻤﺎHﻳﺔ ،ﺗﺘﺒﻨﻰ ﻟﺪ'ﻳﻨﻴﺔ ﻛﺬﻟﻚ ﻷﻧﻬﺎ ﻟﺘﻔﺴﻴﺮ ﻟﻤﺎ fHﻟﻮﺣﻴﺪ ﻟﻠﻄﺒﻴﻌﺔ ﻟﺬf
ﻳﻤﻜﻦ ﻹﺗﻴﺎ 1ﺑﻪ.
ﺣﻴﺎﻧﺎ ﻳﻌﺘﺮﻓﻮ 1ﺻﺮﺣﺔ ﺑﻬﺬ ،ﻳﻌﺘﺮ< 'ﻳﺘﺸﺎ' Hﻟﻮﻧﺘﻴﻦ )(Richard Lewontin
ـ ﻋﺎﻟﻢ ﻟﻮ'ﺛﺔ ﻟﺸﻬﻴﺮ ﺑﺠﺎﻣﻌﺔ ﻫﺎ'ﻓﺮ Hﻓﻲ ﻟﻮﻗﺖ Xﺗﻪ ﺗﻄﻮ' fﺑﺎ' ،tـ ﺑﺄﻧﻪ "ﻣﺎfH
ﻓﻲ ﻟﻤﻘﺎ Cﻷ ،Rﺛﻢ ﻋﺎﻟﻢ ﻓﻲ ﻟﻤﻘﺎ Cﻟﺬ fﻳﻠﻴﻪ" XI ،ﻳﻘﻮ:R
" 1Iﻟﻨﺎ Iﻳﻤﺎﻧﺎ ﺑﺎﻟﻤﺎHﻳﺔ ،ﻫﻮ Iﻳﻤﺎ 1ﺳﺘﺒﺎﻗﻲ )ﻋﺘُﻨﻖ ﺳﻠﻔﺎ ،ﻓﺘﺮﺿﺖ ﺻﺤﺘﻪ( .ﻟﺸﻲi
ﻟﺬ fﻳﺪﻓﻌﻨﺎ Iﻟﻰ ﻹﺗﻴﺎ 1ﺑﺘﻔﺴﻴﺮ ﻣﺎ fHﻟﻠﻌﺎﻟﻢ ،ﻟﻴﺲ ﻫﻮ ﺻﻮ Rﻟﻌﻠﻢ ﻗﻮﻋﺪ^ ،ﺑﻞ
ﻋﻠﻰ ﻟﻌﻜﺲ ﻣﻦ Xﻟﻚ ﻓﺈﻧﻨﺎ ـ ﺑﺴﺒﺐ ﻣﻦ Iﺧﻼﺻﻨﺎ ﺳﻠﻔﺎ ﻟﻠﻤﺎHﻳﺔ ـ ﻧﺨﺘﻠﻖ ﺻﻮR
ﻣﻔﺎﻫﻴﻢ ﺑﺤﺜﻴﺔ ﺗﺄﺗﻲ ﺑﺘﻔﺴﻴﺮ ﻣﺎ fHﻟﻠﻌﺎﻟﻢ .ﻧﻈﺮ Iﻟﻰ ﻛﻮ 1ﻟﻤﺎHﻳﺔ ﺻﺤﻴﺤﺔ ﺻﺤﺔ
167
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
166
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
169
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
٦٢
ﻣﻄﻠﻘﺔ ،ﻓﺈﻧﻨﺎ ﻻ ﻳﻤﻜﻦ 1ﻧﺴﻤﺢ ﺑﺪﺧﻮ Rﺗﻔﺴﻴﺮ Iﻟﻬﻲ Iﻟﻰ ﻟﺴﺎﺣﺔ".
ﺗُﻌﺪ ﻫﺬ^ ﻟﻜﻠﻤﺎ
ﻋﺘﺮﻓﺎ
ﺻﺮﻳﺤﺔ ﺑﺄ 1ﻟﺪ'ﻳﻨﻴﺔ ﻣﻮﻟﻮ Hﻳﺤﻴﺎ ﻓﻲ ﺳﺒﻴﻞ ﻹﺧﻼ
ﻟﻠﻔﻠﺴﻔﺔ ﻟﻤﺎHﻳﺔ .ﻫﺬ ﻟﻤﻮﻟﻮ Hﻳﻔﺘﺮ Uﻧﻪ ﻣﺎ ﻣﻦ ﺟﻮ Hﻗﻂ ﺳﻮ mﻟﻤﺎ .!Hﻟﻬﺬ ﻟﺴﺒﺐ
ﻳﻌﺘﻘﺪ 1 1ﻟﻤﺎ !Hﻟﺠﺎﻣﺪ! ﻋﺪﻳﻤﺔ ﻟﻮﻋﻲ Iﻧﻤﺎ ﺧﻠﻘﺖ ﻟﺤﻴﺎ! .ﻳﺬﻫﺒﻮI 1ﻟﻰ 1ﻣﻼﻳﻴﻦ
ﻷﻧﻮ Aﻟﺤﻴﺔ ﻟﻤﺨﺘﻠﻔﺔ ﻣﺜﻞ ﻟﻄﻴﻮ' ﻷﺳﻤﺎ Vﻟﺰ'ﻓﺎ
ﻟﻨﻤﻮ' ﻟﺤﺸﺮ
ﻷﺷﺠﺎ'
ﻷtﻫﺎ' ﺣﻴﺘﺎ 1ﻟﺒﺎ Rﻟﺒﺸﺮ Iﻧﻤﺎ ﺗﺸﻜﻠﺖ ﻣﻦ Hﺧﻞ ﻟﻤﺎ !Hﻟﺠﺎﻣﺪ! ﺑﺎﻟﺘﻔﺎﻋﻼ
ﻟﺤﺎHﺛﺔ Hﺧﻞ ﻟﻤﺎX !Hﺗﻬﺎ؛ fﺑﺎﻟﻤﻄﺮ ﻟﺴﺎﻗﻂ ،ﻟﺒﺮ| ﻟﺨﺎﻃﻒ .ﻣﺎ ﻓﻲ ﺣﻘﻴﻘﺔ ﻷﻣﺮ
ﻓﺈ 1ﻫﺬ ﻳﺘﻨﺎﻓﻰ ﻣﻊ ﻟﻌﻘﻞ ﻟﻤﻨﻄﻖ ﻋﻠﻰ ﻟﺴﻮ .iﺑﻴﺪ 1ﻟﺪ'ﻧﻴﻴﻦ ﻳﺴﺘﻤﺮﺋﻮ 1ﻟﻤﻨﺎﻓﺤﺔ
ﻋﻦ ﻫﺬ ﻟﺮ fﺑُﻐﻴﺔ "ﻋﺪH Cﺧﻮ Rﺗﻔﺴﻴﺮ Iﻟﻬﻲ Iﻟﻰ ﻟﺴﺎﺣﺔ" ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﻴﺮﻫﻢ.
ﻣﺎ ﻣﻦ ﻻ ﻳﻨﻈﺮI 1ﻟﻰ ﺻﻞ ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﻓﻲ Xﻫﺎﻧﻬﻢ ﺣﻜﻢ ﻣﺎ fHﻣﺴﺒﻖ،
ﻓﺴﻮ< ﻳﺪ'ﻛﻮ 1ﻫﺬ^ ﻟﺤﻘﻴﻘﺔ ﻟﺠﻠﻴﺔ .ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﻛﺎﻓﺔ Iﻧﻤﺎ ﻫﻲ ﻣﻦ ﺻﻨﻊ ﺧﺎﻟﻖ
ﻧﻈﻤﻪ ﺑﺸﻜﻞ ﻻ fXﻗﻮ! ﻋﻠﻢ ﻋﻘﻞ ﻣﻌﺠﺰI .ﻧﻪ ﷲ ﻟﺬ fﺧﻠﻖ ﻟﻜﻮ 1ﻛﻠﻪ ﻣﻦ ﻟﻌﺪّ ،C
ﺻﻮ'ﻫﺎ.
ﺗﺸﻮﺑﻪ ﺷﺎﺋﺒﺔ ﻗﺼﻮ' ،ﺧﻠﻖ ﻟﻜﺎﺋﻨﺎ
ﻟﺤﻴﺔ ﻛﺎﻓﺔ ّ
168
ﻫﺎ Lﻳﺤﻴﻰ )ﻋﺪﻧﺎ Lﻗﻄﺎ(
(١١٩-١١٧
ﻋﻠﻰ ﻧﺤﻮ ﻣﺎ ' Hﻓﻲ ﻵﻳﺎ
،ﻣﻊ 1 V'HIﻣﺎ ﻓﻌﻠﻪ ﻫﺆﻻ iﻷﺷﺨﺎ ﻟﺬﻳﻦ
ﻟﻀﻌﺔ .ﻟﺌﻚ ﻟﺬﻳﻦ
ﱠ ﺳﺤﺮ ﻟﻨﺎ rﻣﻦ ﻗﺒﻞ ﺛﺮ ﻋﻠﻴﻬﻢ Iﻧﻤﺎ ﻫﻮ Iﻓﻚ ،ﺑﺎ ﺑﺎﻟﺬR
ﻳﺆﻣﻨﻮ 1ﺑﻤﺰﻋﻢ ﺧﺮﻗﺎI iﻟﻰ ﻗﺼﻰ 'Hﺟﺔ ﺗﺤﺖ ﻏﻼ< ﻣﻦ ﻟﻌﻠﻢ ﺑﺘﺄﺛﻴﺮ ﻟﺴﺤﺮ ﻓﻲ
ﻋﺼﺮﻧﺎ ﻟﺮﻫﻦ ،ﻳﻨﺬ' 1ﺣﻴﺎﺗﻬﻢ ﻟﻠﺪﻓﺎ Aﻋﻨﻬﺎ ،ﻓﺴﻮ< ﻳﺴﻘﻂ ﺷﺄﻧﻬﻢ ﻳُﺬﻟﻮ ﻣﺎ ﻟﻢ
ﻳﺘﺨﻠﻮ ﻋﻦ ﻫﺬ^ ﻟﻤﺰﻋﻢX ،ﻟﻚ ﺣﻴﻨﻤﺎ ﺗﻈﻬﺮ ﻟﺤﻘﻴﻘﺔ ﺑﺠﻼ iﺑﻜﺎﻣﻞ ﻣﻌﺎﻧﻴﻬﺎ" ،ﻳﺒﻄﻞ
ﺗﺄﺛﻴﺮ ﻟﺴﺤﺮ".
ﻳﺸﺮ dﻣﺎﻟﻜﻮ Cﻣﻮﺟﺮﻳﺪ (Malcolm Muggeridge) vﻟﺬ fﻇﻞ ﻳﻨﺎﻓﺢ ﻋﻦ ﻧﻈﺮﻳﺔ
ﻟﺘﻄﻮ' ﺣﺘﻰ ﻧﺎﻫﺰ ﻟﺴﺘﻴﻦ ﻣﻦ ﻋﻤﺮ^ ،ﻛﺎ 1ﻓﻴﻠﺴﻮﻓﺎً ﻣﻠﺤﺪً ،ﻟﻜﻨﻪ V'Hﻟﺤﻘﺎﺋﻖ ﻣﻦ
ﺑﻌﺪ ﻟﻮﺿﻊ ﻟﺬ fﺳﺘﺘﺮI mHﻟﻴﻪ ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ﻓﻲ ﻟﻤﺴﺘﻘﺒﻞ ﻟﻘﺮﻳﺐ ﻗﺎﺋﻼ:
"Iﻧﻨﻲ ﻧﺎ ﻧﻔﺴﻲ ﺻﺮ
ﻣﻘﺘﻨﻌﺎ ﺑﺄ 1ﻧﻈﺮﻳﺔ ﻟﺘﻄﻮ' ﺳﺘﻜﻮI 1ﺣﺪ mﻣﻮ Hﻟﻤﺰd
ﻟﻤﻮﺟﻮ !Hﺑﻜﺘﺐ ﺗﺎ'ﻳﺦ ﻟﻤﺴﺘﻘﺒﻞ ﻻ ﺳﻴﻤﺎ ﻓﻲ ﻟﻤﺠﺎﻻ
ﻟﺘﻲ ُﻃﺒﻘﺖ ﻓﻴﻬﺎ.
ﺳﻴﺘﻠﻘﻰ ﺟﻴﻞ ﻟﻤﺴﺘﻘﺒﻞ ﺑﺎﻟﺪﻫﺸﺔ ﻟﺤﻴﺮ! ﻋﺘﻨﺎ| ﻓﺮﺿﻴﺔ ﻣﺘﻬﺮﺋﺔ ﻳﻜﺘﻨﻔﻬﺎ ﻟﻐﻤﻮU
٦٣
ﺑﺴﺬﺟﺔ ﻻ ﻳﺼﺪﻗﻬﺎ ﻋﻘﻞ" .
ﻫﺬ ﻟﻤﺴﺘﻘﺒﻞ ﻟﻴﺲ ﺑﺒﻌﻴﺪ ،ﺑﻞ ﻋﻠﻰ ﻟﻌﻜﺲ ﻣﻦ Xﻟﻚ ،ﻓﺈ 1ﻟﺒﺸﺮ ﻓﻲ ﻟﻤﺴﺘﻘﺒﻞ
ﻟﻘﺮﻳﺐ ﻟﻠﻐﺎﻳﺔ ،ﺳﻴﺪ'ﻛﻮ 1 1ﻟﻤﺼﺎHﻓﺎ
ﻟﻴﺴﺖ Iﻟﻬﺎً ﺳﻮ< ﻳﺘﻢ ﻻﻋﺘﺮ< ﺑﺄ 1ﻧﻈﺮﻳﺔ
ﻟﺘﻄﻮ' Iﻧﻤﺎ ﻫﻲ ﻛﺒﺮ ﺧﺪﻋﺔ ﺷﺪ ﻧﻮ Aﻟﺴﺤﺮ ﻓﻲ ﺗﺎ'ﻳﺦ ﻟﻌﺎﻟﻢ .ﺳﺮﻋﺎ 1ﻣﺎ ﺑﺪ ﻫﺬ
ﻟﺴﺤﺮ ﻟﺸﺪﻳﺪ ﻳﻨﺤﺴﺮ ﻋﻦ ﻟﻨﺎ rﻓﻲ ﺷﺘﻰ ﻧﺤﺎ iﻷ' ،Uﺑﺎ
ﻟﻜﺜﻴﺮ 1ﻣﻤﻦ ﻗﻔﻮ
ﻋﻠﻰ ﺳﺮ ﺧﺪﻋﺔ ﻟﺘﻄﻮ' ،ﻳﺘﺴﺎiﻟﻮ 1ﺑﺪﻫﺸﺔ ﺣﻴﺮ! ﻛﻴﻒ ﻧﻄﻠﺖ ﻫﺬ^ ﻟﺨﺪﻋﺔ ﻋﻠﻴﻬﻢ.
171
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
170
( ﻗﻄﺎL ﻳﺤﻴﻰ )ﻋﺪﻧﺎLﻫﺎ
43. Robert Clark, Darwin: Before and After, Grand Rapids International Press, Grand Rapids, MI, 1958., s.
115-116; cited by Jerry Bergman, “Darwinism and the Nazi Race Holocaust”,
http://www. trueorigin. org/holocaust. htm
44. Sidney Fox, Klaus Dose, Molecular Evolution and The Origin of Life, New York: Marcel Dekker, 1977.
p. 2
45. Alexander I. Oparin, Origin of Life, (1936) New York, Dover Publications, 1953 (Reprint), p. 196
46. “New Evidence on Evolution of Early Atmosphere and Life”, Bulletin of the American Meteorological
Society, vol 63, November 1982, p. 1328-1330.
47. Stanley Miller, Molecular Evolution of Life: Current Status of the Prebiotic Synthesis of Small Molecules,
1986, p. 7
48. Jeffrey Bada, Earth, February 1998, v. 40
49. Leslie E. Orgel, “The Origin of Life on Earth”, Scientific American, vol 271, October 1994, p. 78
50. Charles Darwin, : A Facsimile of the First Edition, Harvard University Press, 1964, p. 189
51. Charles Darwin,, p. 184.
52. B. G. Ranganathan, Origins?, Pennsylvania: The Banner Of Truth Trust, 1988.
53. Charles Darwin,, p. 179
54. Derek A. Ager, “The Nature of the Fossil Record”, Proceedings of the British Geological Association,
vol 87, 1976, p. 133
55. Douglas J. Futuyma, Science on Trial, New York: Pantheon Books, 1983. p. 197
56. Solly Zuckerman, Beyond The Ivory Tower, New York: Toplinger Publications, 1970, ss. 75-94; Charles
E. Oxnard, “The Place of Australopithecines in Human Evolution: Grounds for Doubt”, Nature, vol 258,
p. 389
57. J. Rennie, “Darwin’s Current Bulldog: Ernst Mayr”, Scientific American, December 1992
58. Alan Walker, Science, vol. 207, 1980, p. 1103; A. J. Kelso, Physical Antropology, 1st ed., New York:
J. B. Lipincott Co., 1970, s. 221; M. D. Leakey, Olduvai Gorge, vol. 3, Cambridge: Cambridge University
Press, 1971, p. 272
59. Time, November 1996
60. S. J. Gould, Natural History, vol. 85, 1976, p. 30
61. Solly Zuckerman, Beyond The Ivory Tower, p. 19
62. Richard Lewontin, “Billions and billions of demons”, The New York Review of Books, 9 January, 1997,
p. 28.
63. Malcolm Muggeridge, The End of Christendom, Grand Rapids: Eerdmans, 1980, p. 43
173
ﻹﺳﻼ ﻳﻨ ّﺪ! ﻹﻫﺎ
1. Prof. Thomas Arnold, The Spread of Islam in the World, A History of Peaceful Preaching, Goodword
Books, 2001, p. 79-80
2. John L. Esposito, Islam: The Straight Path, Oxford University Press, 1998, p. 10
3. Ramuz El Hadis, Vol 1, 84/8
4. Ramuz El Hadis, Vol 1, 76/12
5. Bukhaaree (5778) and Muslim (109 and 110), Reported by Muslim - Eng. Trans, Vol. 1, p. 62, No. 203
6. Karen Armstrong, Holy War, MacMillan London Limited, 1988, p. 25
7. Tabari, Ta’rikh, 1, 1850, cited in Majid Khadduri, War and Peace in the Law of Islam, Johns Hopkins Press,
Baltimore, 1955, p. 102
8. Fred Aprim, “The A to Z of the ancient Chaldeans and their relation to modern Chaldeans”, http://www.
atour. com/education/20001021a. html
9. Prof. Thomas Arnold, The Spread of Islam in the World, A History of Peaceful Preaching, p. 71-72
10. L. Browne, The Prospects of Islam, p. 11-15
11. John L. Esposito, Islam: The Straight Path, p. 33-34
12. Bernard Lewis, The Middle East, Weidenfeld & Nicolson, London, 1995, p. 210
13. Prof. Thomas Arnold, The Spread of Islam in the World, A History of Peaceful Preaching, p. 96
14. Prof. Thomas Arnold, The Spread of Islam in the World, A History of Peaceful Preaching, p. 88-89
15. F. Emecen, K. Beydilli, M. İpşirli, M. A. Aydın, İ. Ortaylı, A. Özcan, B. Yediyıldız, M. Kütükoğlu,
Osmanlı Devleti ve Medeniyeti Tarihi (The History of the Ottoman State and Civilization), İslam Tarih, Sanat
ve Kültür Araştırma Merkezi, İstanbul, 1994, p. 467
16. Gesta Francorum, or the Deeds of the Franks and the Other Pilgrims to Jerusalem, translated by Rosalind
Hill, London, 1962, p. 91
17. August C. Krey, The First Crusade: The Accounts of Eye-Witnesses and Participants, Princeton & London,
1921, p. 261
18. August C. Krey, The First Crusade: The Accounts of Eye-Witnesses and Participants, p. 262
19. Alan Ereira, David Wallace, Crusades: Terry Jones Tells the Dramatic Story of Battle for Holy Land, BBC
World Wide Ltd., 1995.
20. The Pact of Najran, Article 6, http://www. islamic resources. com/Pact_of_Najran. htm
21. Karen Armstrong, Holy War, p. 30-31
22. John L. Esposito, Islam: The Straight Path, p. 58
23. Prof. Thomas Arnold, The Spread of Islam in the World, A History of Peaceful Preaching, p. 56
24. John L. Esposito, Islam: The Straight Path, p. 59
25. Karen Armstrong, Holy War, p. 185
26. Yusuf Besalel, Yahudi Ansiklopedisi (Jewish Encyclopedia), Volume 1, Gözlem Gazetecilik Basın ve Yayın
AŞ, 2001, p. 246
27. An Interview with Edward Said by the Israeli Newspaper Haaretz, Friday, August 18, 2000
28. Charles Darwin, The Descent of Man, 2nd edition, New York, A L. Burt Co., 1874, p. 178
29. Lalita Prasad Vidyarthi, Racism, Science and Pseudo-Science, Unesco, France, Vendôme, 1983. p. 54
30. Theodore D. Hall, “The Scientific Background of the Nazi “Race Purification” Program”, http://www.
trufax. org/avoid/nazi. html
31. James Joll, Europe Since 1870: An International History, Penguin Books, Middlesex, 1990, p. 164
32. M. F. Ashley-Montagu, Man in Process, New York: World. Pub. Co. 1961, pp. 76, 77 cited in Bolton
Davidheiser, W E Lammers (ed) Scientific Studies in Special Creationism, 1971, p. 338-339
33. L. H. Gann, “Adolf Hitler, The Complete Totalitarian”, The Intercollegiate Review, Fall 1985, p. 24; cited
in Henry M. Morris, The Long war Against God, Baker Book House, 1989, p. 78
34. J. Tenenbaum., Race and Reich, Twayne Pub., New York, p. 211, 1956; cited by Jerry Bergman,
“Darwinism and the Nazi Race Holocaust”, http://www. trueorigin. org/holocaust. htm
35. Peter Chrisp, The Rise Of Fascism, Witness History Series, p. 6
36. Hickman, R., Biocreation, Science Press, Worthington, OH, pp. 51–52, 1983; Jerry Bergman, “Darwinism
and the Nazi Race Holocaust”, Creation Ex Nihilo Technical Journal 13 (2): 101–111, 1999
37. Robert M. Young, Darwinian Evolution and Human History, Historical Studies on Science and Belief,
1980
38. Alan Woods and Ted Grant, Reason in Revolt: Marxism and Modern Science, London: 1993
39. K. Mehnert, Kampf um Mao’s Erbe, Deutsche Verlags-Anstalt, 1977
40. Karl Marx, Das Capital, Vol. I, 1955, p. 603
41. Vladimir Ilich Lenin, Collected Works, 4th English Edition, Progress Publishers, Moscow, 1965, Volume
11, p. 216
42. L. Poliakov, Le Mythe Aryen, Editions Complexe, Calmann-Lévy, Bruxelles, 1987, p. 343
172