Hidāyat al-ḤayārāIbn al-Qayyim

support him with the Holy Spirit.” (1) He ﷺ also said, “The Holy Spirit is with you so long as you continue to champion His Prophet.” (2)

Since that is the case, and since no one has ever referred to this Spirit as “the Paraclete,” it is evident that the Paraclete is something other than the Holy Spirit mentioned here.

Moreover, prophets and righteous people have always been strengthened by such a spirit, whereas the glad-tiding that Christ proclaimed and promised concerns a momentous reality that would come after him—far greater than this.

Again, Christ described the Paraclete with attributes that do not suit this spirit but rather befit a man who would come after him, similar to him. He said, “If you love me, keep my commandments, and I will ask the Father, and He will give you another Paraclete who will remain with you forever.” (3) His words “another Paraclete” show that this is a second one, distinct from the first, and that he was not with them during Christ’s earthly life but would come only after Christ’s departure.

He also said that this Paraclete “will remain with you forever.” Such permanence can belong only to something whose law and command will last until the end of time. Obviously, he did not mean that the Paraclete’s own person would live forever; what endures is his law and teaching. The first Paraclete’s law and religion did not remain with them forever, which proves that the second Paraclete is the bearer of a law that will never be abrogated but will endure eternally, (4) unlike the first. This description fits none but Muhammad ﷺ.

(1) Reported by al-Bukhari in the Book of the Beginning of Creation, chapter “Mention of the Angels” (6/304), and by Muslim in the Book of the Virtues of the Companions, chapter “The Merit of Hassan” (4/1935-1936). (2) Reported by Muslim in the same place. (3) Gospel of John 14:15. (4) At this point, manuscript “G” is missing roughly one folio; it resumes with a second folio numbered (48), which repeats and contains the story of Najran and the episode of mutual imprecation (mubahala).
أيِّدْهُ برُوح القُدُسِ" (١) وقال: "إنَّ رُوحَ القُدُسِ معك ما زلتَ تنافحُ عن نبيِّه" (٢). وإذا كان كذلك، ولم يسمِّ أحدٌ هذه الروحَ "فارقليطًا" عُلِمَ أنَّ الفارقليط أمرٌ غير هذا. وأيضًا: فمثل هذه الرُّوح لا زالت يؤيَّد بها الأنبياءُ والصَّالحون، وما بشَّر به المسيحُ ووعدَ به أمرٌ عظيم يأتي بعده أعظمُ من هذا. وأيضًا: فإنَّه وصف الفارقليط بصفاتٍ لا تناسِب هذا الروحَ، وإنما تناسِبُ رجلًا يأتي بعدَهُ نظيرًا له، فإنه قال: "إن كنتم تحبُّوني فاحفظوا وصايايَ وأنا أطلبُ من الأب أن يعطيَكُمْ فارقليطًا آخر يَثْبُتُ معكم إلي الأبد" (٣)، فقوله "فارقليطًا آخر" دلَّ علي أنه ثانٍ لأولٍ كان قَبْلَه، وأنه لم يكن معهم في حياة المسيح، وإنما يكون بعد ذهابِه وتولِّيه عنهم. وأيضًا: فإنَّه قال: "يثبت معكم إلي الأبد". وهذا إنما يكون لِمَا يدومُ ويبقي معهم إلي آخر الدهر. ومعلومٌ: أنه لم يُرِدْ بقاءَ ذاتِهِ، فَعُلِمَ أنه بقاء شَرْعِهِ وأمْرهِ، والفارقليط الأول لم يَثْبُتْ معهم شرعُهُ ودينُه إلي الأبد. وهذا يبيِّن أنَّ الثاني صاحبُ شرعٍ لا يُنْسخ، بل يبقي إلي الأبد (٤)، بخلاف الأول. وهذا إنما ينطبق علي محمدٍ ﷺ.
(١) أخرجه البخاري في بدء الخلق، باب ذكر الملائكة: (٦/ ٣٠٤)، ومسلم في فضائل الصحابة، باب فضل حسان: (٤/ ١٩٣٥ - ١٩٣٦). (٢) أخرجه مسلم في الموضع السابق نفسه. (٣) إنجيل يوحنا: (١٤/ ١٥). (٤) هنا يبدأ سقط في "غ" مقداره ورقة، حيث جاء بعد هذا ورقة (٤٨) مكررة وفيها قصة نجران والملاعنة.

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