‫ﻣﺮﻛﺰ اﻟﻘﺎﻧﻮن اﻟﻌﺮﺑﻲ واﻹﺳﻼﻣﻲ‬

‫‪Centre de droit arabe et musulman‬‬

‫‪Zentrum für arabisches und islamisches Recht‬‬
‫‪Centro di diritto arabo e musulmano‬‬
‫‪Centre of Arab and Islamic Law‬‬

‫اﻟﻘﺮآن اﻟﻜﺮﻳﻢ‬
‫ً‬
‫وﻓﻘﺎ ﻟﻸزھﺮ‬ ‫ﺑﺎﻟﺘﺴﻠﺴﻞ اﻟﺘﺎرﻳﺨﻲ‬
‫ﺑﺎﻟﺮﺳﻢ اﻟﻜﻮﻓﻲ اﻟﻤﺠﺮد واﻹﻣﻼﺋﻲ واﻟﻌﺜﻤﺎﻧﻲ ﻣﻊ ﻋﻼﻣﺎت اﻟﺘﺮﻗﯿﻢ اﻟﺤﺪﻳﺜﺔ‬
‫وﻣﺼﺎدر اﻟﻘﺮآن وأﺳﺒﺎب اﻟﻨﺰول واﻟﻘﺮاءات اﻟﻤﺨﺘﻠﻔﺔ واﻟﻨﺎﺳﺦ واﻟﻤﻨﺴﻮخ‬
‫وﻣﻌﺎﻧﻲ اﻟﻜﻠﻤﺎت واﻷﺧﻄﺎء اﻟﻠﻐﻮﻳﺔ واﻹﻧﺸﺎﺋﯿﺔ‬

‫ﺑﻌﻨﺎﻳﺔ‬
‫اﻟﺪﻛﺘﻮر ﺳﺎﻣﻲ ﻋﻮض اﻟﺬﻳﺐ أﺑﻮ ﺳﺎﺣﻠﯿﺔ‬
‫ﻣﺪﻳﺮ ﻣﺮﻛﺰ اﻟﻘﺎﻧﻮن اﻟﻌﺮﺑﻲ واﻹﺳﻼﻣﻲ‬

‫اﻟﻄﺒﻌﺔ اﻟﺜﺎﻟﺜﺔ‬
‫‪www.amazon.com‬‬
‫‪2016‬‬

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 ‫ﺍﻟﺪﻛﺘﻮﺭ ﺳﺎﻣﻲ ﻋﻮﺽ ﺍﻟﺬﻳﺐ ﺃﺑﻮ ﺳﺎﺣﻠﻴﺔ‬
‫ﻣﺴﻴﺤﻲ ﻣﻦ ﺃﺻﻞ ﻓﻠﺴﻄﻴﻨﻲ‪ .‬ﻣﻮﺍﻁﻦ ﺳﻮﻳﺴﺮﻱ‪ .‬ﺩﻛﺘﻮﺭ ﻓﻲ ﺍﻟﻘﺎﻧﻮﻥ ﻣﻦ ﺟﺎﻣﻌﺔ ﻓﺮﻳﺒﻮﺭﻍ‪ .‬ﻣﺆﻫﻞ ﻹﺩﺍﺭﺓ ﺍﻷﺑﺤﺎﺙ ﻣﻦ ﺟﺎﻣﻌﺔ ﺑﻮﺭﺩﻭ‪ .‬ﺃﺳﺘﺎﺫ ﺟﺎﻣﻌﺎﺕ‬
‫)ﺍﻻﺳﺘﺸﺎﺭﻳﺔ ﺍﻟﻘﻮﻣﻴﺔ ﻟﻠﺠﺎﻣﻌﺎﺕ – ﻓﺮﻧﺴﺎ(‪ .‬ﻣﺴﺆﻭﻝ ﻋﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻟﻤﻌﻬﺪ ﺍﻟﺴﻮﻳﺴﺮﻱ ﻟﻠﻘﺎﻧﻮﻥ ﺍﻟﻤﻘﺎﺭﻥ ﻣﻦ ﻋﺎﻡ ‪ 1980‬ﺇﻟﻰ‬
‫ﻋﺎﻡ ‪ .2009‬ﻣﺪﻳﺮ ﻣﺮﻛﺰ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻹﺳﻼﻣﻲ‪ .‬ﻋﻠﻢ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﺑﻲ ﻓﻲ ﻋﺪﺓ ﺟﺎﻣﻌﺎﺕ ﺳﻮﻳﺴﺮﻳﺔ ﻭﻓﺮﻧﺴﻴﺔ ﻭﺇﻳﻄﺎﻟﻴﺔ‪ .‬ﺗﺮﺟﻢ‬
‫ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﺴﻮﻳﺴﺮﻱ ﺇﻟﻰ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﺮﺟﻢ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﺇﻟﻰ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﻭﺍﻹﻳﻄﺎﻟﻴﺔ‪.‬‬

‫ﺍﻟﻨﺎﺷﺮ‬
‫ﻣﺮﻛﺰ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻹﺳﻼﻣﻲ‬
‫‪Centre de droit arabe et musulman‬‬
‫‪Ochettaz 17, Ch-1025 St-Sulpice‬‬
‫‪Tél. fixe: 0041 [0]21 6916585 Tél. portable: 0041 [0]78 9246196‬‬
‫‪Site: www.sami-aldeeb.com Email: sami.aldeeb@yahoo.fr‬‬
‫‪© Tous droits réservés‬‬

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 ‫ﺗﻨﺒﻴﻪ ﻟﻘﺮﺍء ﺍﻟﻘﺮﺁﻥ‬

‫ً‬
‫ﺭﺟﻼ ﻗﺎﻝ‬ ‫ﺣﺪﺛﻨﻲ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﻋﺒﺪ ﷲ ﺍﻟﻬﺬﻟﻲ ﻋﻦ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺃﻥ‬
‫ﻟﻌﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‪ :‬ﺍﺗﻖ ﷲ ﻳﺎ ﻋﻤﺮ‪ ،‬ﻭﺃﻛﺜﺮ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻗﺎﺋﻞ‪:‬‬
‫ﺍﺳﻜﺖ ﻓﻘﺪ ﺃﻛﺜﺮﺕ ﻋﻠﻰ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻤﺮ‪ :‬ﺩﻋﻪ‪ ،‬ﻻ ﺧﻴﺮ‬
‫ﻓﻴﻬﻢ ﺇﻥ ﻟﻢ ﻳﻘﻮﻟﻮﻫﺎ ﻟﻨﺎ‪ ،‬ﻭﻻ ﺧﻴﺮ ﻓﻴﻨﺎ ﺇﻥ ﻟﻢ ﻧﻘﺒﻞ‪.1‬‬

‫ﻛﻐﻴﺮﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻘﺪﺳﺔ‪ ،‬ﻳﺘﻀﻤﻦ ﺍﻟﻘﺮﺁﻥ ﺑﺼﻮﺭﺓ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺃﻭ ﻏﻴﺮ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺧﻼﻝ ﺳُﻨﺔ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺍﻟﺘﻲ ﻳﻔﺮﺽ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﺗﺒﺎﻋﻬﺎ‪ ،‬ﻧﻈ ًﻤﺎ ﻣﺨﺎﻟﻔﺔ‬
‫ﻟﺤﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﻤﻮﺍﺛﻴﻖ ﺍﻟﺪﻭﻟﻴﺔ‪ ،‬ﺧﺎﺻﺔ ﻓﻲ ﺍﻟﺠﺰء ﺍﻟﻤﺪﻧﻲ ﻣﻨﻪ‪ .‬ﻭﻟِﺬﺍ ﻧﺪﻋﻮ ﺍﻟﻘﺮﺍء ﺇﻟﻰ ﻗﺮﺍءﺗﻪ ﺑﺮﻭﺡ ﻧﺎﻗﺪﺓ ﻭﻭﺿﻌﻪ ﻓﻲ ﺇﻁﺎﺭﻩ‬
‫ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﺃﻱ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﻟﻤﻴﻼﺩﻱ‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻨﻈﻢ ﺍﻟﻤﺨﺎﻟﻔﺔ ﻟﺤﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘﻲ ﻣﺎ ﺯﺍﻟﺖ ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﺗﻨﺺ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﻭﺗﻄﺎﻟﺐ‬
‫ﺍﻟﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺘﻄﺒﻴﻘﻬﺎ‪ ،‬ﻛﻠﻴًﺎ ﺃﻭ ﺟﺰﺋﻴًﺎ‪ ،‬ﻧﺬﻛﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪:‬‬
‫‪ -‬ﻋﺪﻡ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﻤﻴﺮﺍﺙ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﻭﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﺍﻟﻌﻨﻒ ﺿﺪ ﺍﻟﻨﺴﺎء‪ ،‬ﻭﺯﻭﺍﺝ‬
‫ﺍﻟﻘﺎﺻﺮﺍﺕ‪ ،‬ﻭﻣﻤﺎﺭﺳﺔ ﺧﺘﺎﻥ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﻋﻠﻰ ﺍﻷﻁﻔﺎﻝ‪.‬‬
‫‪ -‬ﻋﺪﻡ ﺍﻟﻤﺴﺎﻭﺍﺓ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻢ ﻭﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ ﻓﻲ ﺍﻟﺰﻭﺍﺝ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﻤﻴﺮﺍﺙ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﻭﺍﻟﻌﻤﻞ‪.‬‬
‫‪ -‬ﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺤﺮﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺧﺎﺻﺔ ﺣﺮﻳﺔ ﺗﻐﻴﻴﺮ ﺍﻟﺪﻳﻦ‪.‬‬
‫‪ -‬ﺍﻟﺤﺚ ﻋﻠﻰ ﻣﻘﺎﺗﻠﺔ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﺣﺘﻼﻝ ﺍﺭﺍﺿﻴﻬﻢ ﻭﺍﺧﻀﺎﻉ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻨﻈﺎﻡ ﺍﻟﺠﺰﻳﺔ ﻭﻗﺘﻞ ﻣﻦ ﻻ ﻳﺘﺒﻊ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ‪.‬‬
‫‪ -‬ﻭﺻﻢ ﻏﻴﺮ ﺍﻟﻤﺆﻣﻦ ﺑﺎﻟﻜُﻔﺮ‪ ،‬ﻭﺗﻌﻠﻴﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻛﺮﺍﻫﻴﺘﻪ ﻓﻴﻤﺎ ﻳُﻌﺮﻑ ﺑﻤﻔﻬﻮﻡ »ﺍﻟﺒﻐﺾ ﻓﻲ ﷲ« ﻭﺍﻟﺒﺮﺍء ﻣﻨﻪ ﻭﻁﻠﺐ ﻗﺘﺎﻟﻪ ﻓﻴﻤﺎ ﻳﻌﺮﻑ ﺑﺠﻬﺎﺩ ﺍﻟﻄﻠﺐ‪.‬‬
‫‪ -‬ﺗﺜﺒﻴﺖ ﻧﻈﺎﻡ ﺍﻟﺮﻕ ﻭﺍﻟﺴﺒﻲ ﻭﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ ﻣﻦ ﺧﻼﻝ ﻛﺘﺐ ﺷﺮﻋﻴﺔ ﺗﺪﺭﺱ ﻓﻲ ﺍﻷﺯﻫﺮ ﻭﻣﺆﺳﺴﺎﺕ ﺩﻳﻨﻴﺔ ﻭﺟﺎﻣﻌﻴﺔ ﺍﺧﺮﻯ‪ ،‬ﻭﺭﻓﺾ ﻣﺮﺍﺟﻌﺔ ﺁﻳﺎﺕ ﺍﻟﺮﻗﻴﻖ‬
‫ﻭﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ‪.‬‬
‫‪ -‬ﺍﻟﻨﺺ ﻋﻠﻰ ﻋﻘﻮﺑﺎﺕ ﻭﺣﺸﻴﺔ ﻣﺜﻞ ﻗﺘﻞ ﺍﻟﻤﺮﺗﺪ ﻭﺭﺟﻢ ﺍﻟﺰﺍﻧﻲ ﻭﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺼﻠﺐ ﻭﺍﻟﺠﻠﺪ ﻭﺍﻟﻘﺼﺎﺹ )ﺍﻟﻌﻴﻦ ﺑﺎﻟﻌﻴﻦ ﻭﺍﻟﺴﻦ ﺑﺎﻟﺴﻦ(‪.‬‬
‫‪ -‬ﺗﺤﻄﻴﻢ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﻟﺼﻮﺭ ﻭﺍﻵﻻﺕ ﺍﻟﻤﻮﺳﻴﻘﻴﺔ ﻭﻣﻨﻊ ﺍﻟﻔﻨﻮﻥ ﺍﻟﺠﻤﻴﻠﺔ‪.‬‬
‫‪ -‬ﺗﻌﺬﻳﺐ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻭﻗﺘﻞ ﺍﻟﻜﻼﺏ ﺍﻟﻤﻨﺰﻟﻴﺔ‪.‬‬

‫ﺃﺑﻮ ﻳﻮﺳﻒ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺨﺮﺍﺝ‪https://goo.gl/QqKAXl :‬‬ ‫‪1‬‬

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 ‫ﺍﻟﻤﻘﺪﻣﺔ‬
‫‪ (1‬ﻗﺼﺔ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ‬
‫ﻟﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﺼﺔ‪ .‬ﻓﺒﻌﺪ ﺍﻻﻧﺘﻬﺎء ﻣﻦ ﺗﺮﺟﻤﺘﻲ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﻭﺍﻹﻳﻄﺎﻟﻴﺔ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﺑﺪﺃﺕ ﺑﺎﻹﻋﺪﺍﺩ ﻟﻜﺘﺎﺏ ﻋﻦ ﺣﻘﻮﻕ ﺍﻟﺤﻴﻮﺍﻥ ﻓﻲ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ‬
‫ﺍﻟﺜﻼﺙ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﻛﻨﺖ ﺃﻭﺩ ﻣﻨﺬ ﺯﻣﻦ ﻁﻮﻳﻞ ﺍﻟﺒﺤﺚ ﻓﻴﻪ ﺑﻌﺪ ﺃﻥ ﻧﺸﺮﺕ ﻛﺘﺎﺑًﺎ ﺿﺨ ًﻤﺎ ﺑﺎﻟﻔﺮﻧﺴﻴﺔ ﻋﻦ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻓﺠﺄﺓ ﺍﺗﺼﻞ ﺑﻲ ﺭﺟﻞ‬
‫ﺩﻳﻦ ﻣﺴﻴﺤﻲ ﻋﺮﺑﻲ ﻭﺳﺄﻟﻨﻲ ﻋ ّﻤﺎ ﺃﻓﻌﻠﻪ ﺑﻌﺪ ﺗﻠﻚ ﺍﻟﺘﺮﺟﻤﺎﺕ‪ .‬ﻓﺄﺧﺒﺮﺗﻪ ﻋﻦ ﻣﻮﺿﻮﻉ ﺣﻘﻮﻕ ﺍﻟﺤﻴﻮﺍﻥ‪ .‬ﻓﻀﺤﻚ ﻭﻗﺎﻝ‪» :‬ﻟﻘﺪ ﺗﺮﺟﻤﺖ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﺍﻟﻔﺮﻧﺴﻴﺔ‬
‫ﻭﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﻭﺍﻹﻳﻄﺎﻟﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﺎﺫﺍ ﻗﺪﻣﺖ ﻟﻨﺎ ﻧﺤﻦ ﺍﻟﻌﺮﺏ؟« ﻓﺎﺳﺘﻐﺮﺑﺖ ﺳﺆﺍﻟﻪ ﻭﻁﻠﺒﺖ ﻣﻨﻪ ﺗﻮﺿﻴﺢ ﻫﺪﻓﻪ‪ .‬ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ ﻳﻨﺘﻈﺮ ﻣﻨﻲ ﻁﺒﻌﺔ ﻋﺮﺑﻴﺔ ﻟﻠﻘﺮﺁﻥ‬
‫ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻣﺸﺎﺑﻬﺔ ﻟﻠﺘﺮﺟﻤﺎﺕ ﺍﻟﺜﻼﺙ ﺃﻧﻔﻊ ﺑﻬﺎ ﺃﺑﻨﺎء ﺟﻠﺪﺗﻲ‪ .‬ﻓﺮﺩﺩﺕ ﻋﻠﻴﻪ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻄﺒﻮﻉ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﻳﻤﻜﻦ ﻷﻱ ﻋﺮﺑﻲ ﺃﻥ ﻳﻘﻮﻡ ﺑﺘﺮﺗﻴﺒﻪ ﻭﺇﺿﺎﻓﺔ‬
‫ﺍﻟﻬﻮﺍﻣﺶ ﻟﻪ‪ .‬ﻓﻘﺎﻝ ﺑﺄﻥ ﺫﻟﻚ ﻣﺴﺘﺤﻴﻞ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺃﻧﻲ ﺃﻣﻠﻚ ﻣﻌﻠﻮﻣﺎﺕ ﻏﻴﺮ ﻣﺘﻮﻓﺮﺓ ﺑﺴﻬﻮﻟﺔ ﻓﻲ ﺗﻠﻚ ﺍﻟﺪﻭﻝ‪ ،‬ﻭﻟﻲ ﺧﺒﺮﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ؛ ﻭﻟﺬﻟﻚ ﻛﺎﻥ‬
‫ﻟﺰﺍ ًﻣﺎ ﻋﻠﻲ ﺍﻟﻘﻴﺎﻡ ﺑﻬﺬﻩ ﺍﻟﻤﻬﻤﺔ‪ .‬ﻭﺑﻌﺪ ﻧﻘﺎﺵ ﻁﻮﻳﻞ ﺭﺿﺨﺖ ﻟﻄﻠﺒﻪ ﻭﺑﺪﺃﺕ ﺑﺎﻹﻋﺪﺍﺩ ﻟﻬﺬﻩ ﺍﻟﻄﺒﻌﺔ‪ .‬ﻭﺑﻤﺎ ﺃﻥ ﺇﺗﻤﺎﻡ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﺳﺘﻐﺮﻕ ﻋﺪﺓ ﺳﻨﻴﻦ‪ ،‬ﻗﺮﺭﺕ ﺗﻮﻓﻴﺮ‬
‫ﻛﺘﺎﺑﻲ ﻋﻠﻰ ﺍﻷﻧﺘﺮﻧﺖ ﻣﺠﺎﻧًﺎ ﻣﻊ ﺍﻹﺑﻘﺎء ﻋﻠﻴﻪ ﻣﻔﺘﻮ ًﺣﺎ ﺑﺤﻴﺚ ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﻛﻞ ﻣﺎ ﻳﺴﺘﺠﺪ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﺃﺟﺪﻫﺎ ﺧﻼﻝ ﺃﺑﺤﺎﺛﻲ ﺃﻭ ﻳﺪﻟﻨﻲ ﻋﻠﻴﻬﺎ ﻗُﺮﺍﺋﻲ‪ .‬ﻭﻗﺪ‬
‫ﺷﺠﻌﻨﻲ ﻋﻠﻰ ﺫﻟﻚ ﺗﺤﻤﻴﻞ ﺍﻟﻄﺒﻌﺎﺕ ﺍﻷﻭﻟﻰ ﻣﻨﻪ ﺑﺄﻋﺪﺍﺩ ﻛﺒﻴﺮﺓ ﻟﻢ ﺃﻛﻦ ﺃﺗﻮﻗﻌﻬﺎ‪ ،‬ﻣﻤﺎ ﺃﻭﺿﺢ ﻟﻲ ﺑﺄﻥ ﻫﻨﺎﻙ ﻁﻠﺐ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻗﺪ ﻛﺘﺐ ﻟﻲ ﺑﻌﻀﻬﻢ ﺑﺄﻥ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ‬
‫ﻛﺘﺎﺏ ﻛﻬﺬﺍ ﻛﺎﻥ ﺣﻠﻤﻬﻢ ﻣﻨﺬ ﺯﻣﻦ ﻁﻮﻳﻞ ﻭﺃﻧﻨﻲ ﻗﺪ ﺣﻘﻘﺖ ﺫﺍﻙ ﺍﻟﺤﻠﻢ ﻟﻬﻢ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺍﻹﺷﺎﺭﺓ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻌﺘﻨﻲ ﺑﻬﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻟﻴﺲ ﻣﺴﻠ ًﻤﺎ ﺑﻞ ﻣﺴﻴﺤﻴًﺎ‪ .‬ﻭﻛﻨﺎ ﻧﺮﻏﺐ ﺃﻥ ﻳﻨﺠﺰﻫﺎ ﻣﺴﻠﻤﻮﻥ‪ ،‬ﻭﻟﻜﻦ ﺫﻟﻚ ﻏﻴﺮ ﻣﻤﻜﻦ ﺑﺴﺒﺐ ﺭﻓﺾ‬
‫ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻟﻤﺄﻟﻮﻑ ﻓﻲ ﻁﺒﺎﻋﺔ ﺍﻟﻘﺮﺁﻥ ﺭﻏﻢ ﺗﺤﺒﻴﺬ ﺑﻌﺾ ﺍﻟﻤﺆﻟﻔﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻧﺸﺮ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﺴﻠﺴﻞ‬
‫ﺣﻜﺮﺍ ﻋﻠﻰ‬‫ً‬ ‫ﺑﺪﻻ ﻣﻨﻬﻢ ﻟﺨﺪﻣﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻤﻬﺘﻤﻴﻦ ﺑﺎﻟﻘﺮﺁﻥ‪ .‬ﻭﻧﺤﻦ ﻧﻌﺘﺒﺮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ‬ ‫ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﻛﻤﺎ ﺳﻨﺮﻯ ﻻﺣﻘًﺎ‪ .‬ﻓﻘﻤﻨﺎ ﺑﻌﻤﻞ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ً‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻟﻴﺲ ﻣﻠ ًﻜﺎ ﻷﺣﺪ ﻭﻓﻘًﺎ ﻟﻤﺎ ﺟﺎء ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪» :‬ﺇِ ْﻥ ﻫ َُﻮ ﺇِ ﱠﻻ ِﺫ ْﻛ ٌﺮ ﻟِﻠْﻌَﺎﻟَﻤِ ﻴﻦَ « )‪(27 :81\7‬؛ » َﻭ َﻣﺎ ﺃ َ ْﺭﺳَ ْﻠﻨَﺎﻙَ ﺇِ ﱠﻻ َﺭ ْﺣ َﻤﺔً ﻟ ِْﻠﻌَﺎﻟَﻤِ ﻴﻦَ « )‪.(107 :21\73‬‬
‫ﻓﻴﺤﻖ ﻟﻐﻴﺮ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻻ ﺑﻞ ﻣﻦ ﻭﺍﺟﺒﻪ ﺃﻥ ﻳﻘﺮﺃﻩ ﻭﻳﺤﺎﻭﻝ ﻓﻬﻤﻪ‪ ،‬ﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻛﻤﺎ ﻳﻔﻬﻤﻪ ﻣﺸﺎﻳﺦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺑﻞ ﻛﻤﺎ ﻳﻤﻠﻴﻪ ﻋﻠﻴﻪ ﻋﻘﻠﻪ‪ ،‬ﺧﺎﺻﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ‬
‫}« )‪ .(31 :9\113‬ﻛﻤﺎ ﻳﺤﻖ ﻟﻐﻴﺮ ﺍﻟﻤﺴﻠﻢ‪ ،‬ﻻ ﺑﻞ ﻣﻦ ﻭﺍﺟﺒﻪ‪ ،‬ﺃﻥ ﻳﻮﺻﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬ ‫ﺎﺭ ُﻫ ْﻢ َﻭ ُﺭ ْﻫﺒَﺎﻧَ ُﻬ ْﻢ ﺃَﺭْ ﺑَﺎﺑًﺎ ﻣِ ْﻦ ﺩ ِ‬
‫ُﻭﻥ ﱠ ِ‬ ‫ﻳﺮﻓﺾ ﻛﻞ ﺳﻠﻄﺔ ﺩﻳﻨﻴﺔ‪» :‬ﺍﺗ ﱠ َﺨﺬُﻭﺍ ﺃ َ ْﺣﺒَ َ‬
‫ﺇﻟﻰ ﻏﻴﺮﻩ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﻲ ﻳﺮﺍﻫﺎ ﺃﻛﺜﺮ ﻣﻼءﻣﺔ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﺟﺰء ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻜﻞ ﻋﺮﺑﻲ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺩﻳﺎﻧﺘﻪ‪ ،‬ﻭﺟﺰء ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻜﻞ ﺃﻣﺮﺉ ﻣﻬﻤﺎ‬
‫ﻛﺎﻧﺖ ﻗﻮﻣﻴﺘﻪ‪ .‬ﻭﻋﻠﻰ ﻛ ٍﻞ‪ ،‬ﻧﺤﻦ ﻻ ﻧﻔﺮﺽ ﻗﺮﺍءﺓ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻋﻠﻰ ﺃﺣﺪ ﻭﻻ ﻧﺒﺘﻐﻲ ﺍﻟﺮﺑﺢ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺇﺫ ﺃﻧﻨﺎ ﻗﻤﻨﺎ ﺑﺈﻋﺪﺍﺩﻫﺎ ﺩﻭﻥ ﺃﻱ ﻣﻘﺎﺑﻞ ﻣﺎﻟﻲ ﻭﻧﻀﻌﻬﺎ‬
‫ﻋﻠَﻰ َﺭﺏّ ِ ْﺍﻟﻌَﺎﻟَﻤِ ﻴﻦَ « )‪ .(109 :26\47‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺼﺪ ﺍﻷﺳﺎﺳﻲ ﻣﻦ ﻫﺬﻩ‬ ‫ﻱ ِﺇ ﱠﻻ َ‬ ‫ﺟْﺮ ِﺇ ْﻥ ﺃ َ ِ‬
‫ﺟْﺮ َ‬ ‫ﻣِﻦ ﺃ َ ٍ‬‫ﻋﻠَ ْﻴ ِﻪ ْ‬ ‫ﻣﺠﺎﻧًﺎ ﺗﺤﺖ ﺗﺼﺮﻑ ﺍﻟﻘﺮﺍء‪َ » :‬ﻭ َﻣﺎ ﺃَﺳْﺄَﻟُ ُﻜ ْﻢ َ‬
‫ﺍﻟﻄﺒﻌﺔ ﻟﻴﺲ ﺍﻟﺘﻌﺒﺪ ﻭﺍﻟﺘﻼﻭﺓ ﻭﻟﻜﻦ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺗﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻧﺤﻦ ﻧﺮﻯ ﺃﻥ ﻋﻠﻰ ﺍﻟﻤﺴﻴﺤﻴﻴﻦ ﻭﺍﻟﻴﻬﻮﺩ ﺍﻟﺸﺮﻗﻴﻴﻦ ﺃﻥ ﻳﻬﺘﻤﻮﺍ ﺑﺎﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻳﻬﺘﻢ ﺑﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ ،‬ﻻ ﺑﻞ ﺃﻛﺜﺮ ﻣﻨﻬﻢ‪ ،‬ﻷﻧﻪ ﺟﺰء ﻣﻦ ﺗﺮﺍﺛﻬﻢ ﻭﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻛﺘﺒﻬﻢ‬
‫ﻣﺜﻼ ﺍﻵﻳﺔ ‪ .(30 :46\66‬ﻭﻳﻤﻜﻨﻬﻢ ﺍﻟﻘﻮﻝ ﻣﺜﻠﻤﺎ ﻗﺎﻝ ﺇﺧﻮﺓ ﻳﻮﺳﻒ ﻋﻨﺪﻣﺎ ﻋﺎﺩﻭﺍ ﻣﻦ ﻋﻨﺪ‬ ‫ﺑﺼﺮﻳﺢ ﻧﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﻮ ﻳﻘﻮﻝ ﺇﻧﻪ ﻣﺼﺪﻕ ﻟﻤﺎ ﺑﻴﻦ ﻳﺪﻳﻪ )ﺍﻧﻈﺮ ً‬
‫ﻋﺘُﻨَﺎ ُﺭﺩﱠﺕْ ﺇِﻟَ ْﻴﻨَﺎ« )‪ .(65 :12\53‬ﻭﻋﻠﻴﻪ‪ ،‬ﺃﺭﻯ ﺃﻥ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻻ ﻳﻐﺘﺎﻅﻮﺍ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺸﺮﻗﻴﻦ ﺍﻟﻤﺴﻴﺤﻴﻴﻦ ﻭﺍﻟﻴﻬﻮﺩ‬ ‫ﻀﺎ َ‬‫ﺃﺧﻴﻬﻢ ﻣﻊ ﺑﻀﺎﻋﺘﻬﻢ‪َ » :‬ﻫ ِﺬ ِﻩ ﺑِ َ‬
‫ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﻮ ﻛﺘﺎﺑﻬﻢ ﺑﻘﺪﺭ ﻣﺎ ﻫﻮ ﻛﺘﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺣﺘﻰ ﻭﺇﻥ ﺍﺧﺘﻠﻔﺖ ﻧﻈﺮﺗﻬﻢ ﺇﻟﻴﻪ‪ .‬ﻓﻜﻞ ﻛﺘﺎﺏ ﻳﻤﻜﻦ ﺃﻥ ﻳُﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺯﻭﺍﻳﺎ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻭﻟﻜ ٍﻞ ﺍﻟﺤﻖ ﻓﻲ ﻓﻬﻤﻪ‬
‫ﻓﻤﺜﻼ ﻛﺘﺎﺏ »ﺭﺳﺎﺋﻞ ﺇﺧﻮﺍﻥ ﺍﻟﺼﻔﺎ ﻭﺧﻼﻥ ﺍﻟﻮﻓﺎ« ﺟﺰء ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻹﺳﻤﺎﻋﻴﻠﻴﻮﻥ ﻳﻌﺘﺒﺮﻭﻧﻪ ﺃﺣﺪ‬ ‫ﻛﻤﺎ ﻳﻤﻠﻴﻪ ﻋﻠﻴﻪ ﻋﻘﻠﻪ ﻭﺿﻤﻴﺮﻩ ﻭﻣﺠﺎﻝ ﺑﺤﺜﻪ‪ً .‬‬
‫ﻛﺘﺒﻬﻢ ﺍﻟﻤﻘﺪﺳﺔ‪ .‬ﻭﻛﻞ ﻣﺠﻤﻮﻋﺔ ﺗﺪﺭﺱ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻓﻘًﺎ ﻟﻨﻈﺮﺗﻬﺎ ﺍﻟﺨﺎﺻﺔ‪ .‬ﻫﺬﺍ ﻭﺃﺷﺪﺩ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻟﻢ ﺗﻤﺲ ﻧﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻛﺘﻔﺖ ﺑﺘﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ‬
‫ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻭﻓﻘًﺎ ﻟﻸﺯﻫﺮ‪ ،‬ﻣﻀﻴﻔﺔ ﻓﻲ ﻋﻤﻮﺩﻳﻦ ﻣﻨﻔﺼﻠﻴﻦ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻜﻮﻓﻲ ﺍﻟﻤﺠﺮﺩ ﻭﺍﻹﻣﻼﺋﻲ‪ ،‬ﻭﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‪ ،‬ﻭﻫﻮﺍﻣﺶ‬
‫ﻟﻠﻤﺴﺎﻋﺪﺓ ﻓﻲ ﻓﻬﻤﻪ‪.‬‬
‫‪ (2‬ﺃﻫﻤﻴﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺧﺼﺎﺋﺺ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ‬
‫ﺻﺎ ﺑﺎﻟﻘﺮﺁﻥ ﻳﻤﻜﻦ ﺇﻳﺠﺎﺯﻩ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻟﺘﻲ ﻭﺟﻬﻬﺎ ﺍﻟﺮﺋﻴﺲ ﻣﺤﻤﺪ ﺃﻧﻮﺭ ﺍﻟﺴﺎﺩﺍﺕ ﻹﺫﺍﻋﺔ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ‪ 31‬ﻣﺎﻳﻮ ‪:1976‬‬ ‫ﻳﻌﻴﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﻫﺘﻤﺎ ًﻣﺎ ﺧﺎ ً‬
‫ﺇﻥ ﺍﻹﺳﻼﻡ ﻟﻴﺲ ﻣﺠﺮﺩ ﻋﺒﺎﺩﺍﺕ ﻭﻣﻨﺎﺳﻚ ﻭﻣﻮﺍﻋﻆ ﺧﻠﻘﻴﺔ ﻭﺗﻼﻭﺓ ﺁﻟﻴﺔ ﻟﻜﺘﺎﺏ ﷲ‪ .‬ﻻ‪ ،‬ﺇﻥ ﻗﺮﺁﻧﻨﺎ ﻣﻮﺳﻮﻋﺔ ﻛﺎﻣﻠﺔ ﻟﻢ ﻳﺘﺮﻙ ﺟﺎﻧﺒًﺎ ﻣﻦ ﺍﻟﺤﻴﺎﺓ ﺃﻭ ﺍﻟﻔﻜﺮ ﺃﻭ‬
‫ﺍﻟﺴﻴﺎﺳﺔ ﺃﻭ ﺍﻟﻤﺠﺘﻤﻊ ﺃﻭ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻜﻮﻧﻴﺔ ﺃﻭ ﺍﻟﻐﻮﺍﻣﺾ ﺍﻟﻨﻔﺴﻴﺔ ﺃﻭ ﺷﺆﻭﻥ ﺍﻟﻤﻌﺎﻣﻼﺕ ﻭﺍﻷﺳﺮﺓ ﺇﻻ ﻗﺎﻝ ﻓﻴﻪ ﺭﺃﻳًﺎ ﻭﺣﻜ ًﻤﺎ‪ .‬ﻭﻣﻌﺠﺰﺓ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻘﺮﺁﻧﻲ ﻫﻲ‬
‫ﺻﻼﺣﻴﺘﻪ ﻟﻜﻞ ﻋﺼﺮ‪ ،‬ﻭﻣﺮﻭﻧﺘﻪ ﻓﻲ ﻣﻮﺍﺟﻬﺔ ﻛﻞ ﺍﻟﺘﺤﻮﻻﺕ‪ ،‬ﻭﻣﻌﺠﺰﺓ ﺍﻹﺳﻼﻡ ﻛﺪﻳﻦ ﻫﻲ ﻗﺪﺭﺗﻪ ﺍﻟﻤﺴﺘﻤﺮﺓ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ ﻭﺍﻟﻌﻄﺎء ﻭﺍﻟﺘﺄﺛﻴﺮ‪.1‬‬
‫ﺗﺄﺛﻴﺮﺍ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺴﻴﺎﺳﺔ‪ ،‬ﻭﺍﻟﻤﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ‬ ‫ً‬ ‫ﻭﺇﺫﺍ ﺗﺮﻛﻨﺎ ﻧﻈﺮﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻳﻤﻜﻨﻨﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺍﻟﻜﺘﺎﺏ ﺍﻷﻛﺜﺮ‬
‫ﺍﻟﻤﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻘﺎﻧﻮﻥ ﻛﻤﺎ ﺗﻨﺺ ﻋﻠﻴﻪ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺪﺳﺎﺗﻴﺮ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎءﺕ ﺃﻫﻤﻴﺔ ﻗﺮﺍءﺗﻪ ﺣﺘﻰ ﻧﻔﻬﻢ ﺑﺸﻜﻞ ﺃﻓﻀﻞ ﺃﺗﺒﺎﻋﻪ ﺍﻟﺬﻳﻦ ﻳﻤﺜﻠﻮﻥ ﺧﻤﺲ‬
‫ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻬﺪﻑ ﺍﻟﺮﺋﻴﺴﻲ ﻟﻬﺬﻩ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺘﻲ ﺗﺘﻤﻴﺰ ﺑﺎﻟﺨﺼﺎﺋﺺ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -‬ﺗﻘﺴﻢ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﻗﺴﻤﻴﻦ‪ .‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ ﺑﻌﻨﻮﺍﻥ "ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ" ﻭﻳﺘﻀﻤﻦ ‪ 86‬ﺳﻮﺭﺓ ﻳﻌﺘﺒﺮﻫﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ "ﻧﺰﻟﺖ" ﻓﻲ ﺍﻟﺰﻣﻦ ﺍﻟﻤﻜﻲ ﻣﺎ ﺑﻴﻦ ‪610‬‬
‫ﻭ‪ ،622‬ﺍﻱ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ‪ .‬ﻭﺍﻟﺠﺰء ﺍﻟﺜﺎﻧﻲ ﺑﻌﻨﻮﺍﻥ "ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ" ﻭﻳﺘﻀﻤﻦ ‪ 28‬ﺳﻮﺭﺓ ﻳﻌﺘﺒﺮﻫﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ "ﻧﺰﻟﺖ" ﻓﻲ ﺍﻟﺰﻣﻦ ﺍﻟﻤﺪﻧﻲ ﻣﺎ ﺑﻴﻦ ‪622‬‬
‫ﻭ‪ ،632‬ﺍﻱ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺪﻧﻴﺔ ﺍﻟﺘﻲ ﺃﻗﺤﻤﺖ ﻋﻠﻰ ﺍﻟﺴﻮﺭ ﺍﻟﻤﻜﻴﺔ‪.‬‬
‫‪ -‬ﺗﺮﺗﺐ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻠﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻓﻲ ﺍﻟﺠﺰﺃﻳﻦ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ‪ .‬ﻭﻫﺬﺍ ﻳﺒﻴﻦ ﻛﻴﻒ ﺃﻥ ﻣﺤﺘﻮﻯ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺗﻄﻮﺭ ﻣﻦ ﻧﺺ ﺃﺧﻼﻗﻲ ﺇﻟﻰ ﻧﺺ ﺣﺮﺑﻲ‪،‬‬
‫ﻋﻨﻴﻒ‪ ،‬ﻳﺴﻦ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺿﺪ ﺍﻟﻤﺮﺃﺓ ﻭﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ ﻏﻴﺮ ﻭﺍﺿﺢ ﺍﻟﺒﺘﺔ ﻓﻲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﻤﻌﺘﺎﺩﺓ ﻟﻠﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺗﺮﺗﺐ ﺍﻟﺴﻮﺭ ﺑﺼﻮﺓ ﺗﻘﺮﻳﺒًﺎ‬
‫ﺗﻨﺎﺯﻟﻴﺔ ﻭﻓﻘًﺎ ﻟﻄﻮﻟﻬﺎ‪.‬‬

‫ﺟﺮﻳﺪﺓ ﺍﻷﻫﺮﺍﻡ ‪ 1‬ﻳﻮﻧﻴﻮ ‪ ،1976‬ﺹ ‪.(http://goo.gl/25fNLk) 6‬‬ ‫‪1‬‬

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‫‪ -‬ﺗﻌﻄﻲ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺛﻼﺛﺔ ﺃﻋﻤﺪﺓ ﻣﺘﻮﺍﺯﻳﺔ ﻭﻓﻘًﺎ ﻟﻠﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ ﺍﻟﺤﺪﻳﺚ ﻭﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ ﺍﻟﻤﻌﺘﺎﺩ ﻭﺍﻟﺮﺳﻢ ﺍﻟﻜﻮﻓﻲ ﻛﻤﺎ ﻳﻈﻬﺮ ﻓﻲ ﻣﻌﻈﻢ‬
‫ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻣﻦ ﺩﻭﻥ ﻧﻘﺎﻁ ﻭﺩﻭﻥ ﺗﺸﻜﻴﻞ‪ .‬ﻭﺍﻟﺮﺳﻢ ﺍﻟﻜﻮﻓﻲ ﻳﺒﻴﻦ ﺻﻌﻮﺑﺔ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﻗﺮﺍءﺍﺕ ﻣﺨﺘﻠﻔﺔ ﻛﺜﻴﺮﺓ‪ .‬ﻭﺍﻟﺮﺳﻢ‬
‫ﺍﻟﺤﺪﻳﺚ ﻳﺒﻴﻦ ﺍﻟﻔﺮﻕ ﻣﻊ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﻳﺼﻌﺐ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﻗﺮﺍءﺗﻬﺎ‪.‬‬
‫‪ -‬ﺗﺪﺧﻞ ﻓﻲ ﺍﻟﻨﺺ ﺍﻟﻌﺮﺑﻲ ﻟﻠﻘﺮﺁﻥ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‪ :‬ﺍﻟﻨﻘﻄﺔ‪ ،‬ﺍﻟﻔﺎﺻﻠﺔ‪ ،‬ﻋﻼﻣﺔ ﺍﺳﺘﻔﻬﺎﻡ‪ ،‬ﺍﻟﺦ ‪ ...‬ﻓﺎﻟﻄﺒﻌﺔ ﺍﻟﻤﻌﺘﺎﺩﺓ ﻟﻠﻘﺮﺁﻥ ﻻ ﺗﺤﺘﻮﻱ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻟﻌﻼﻣﺎﺕ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺠﻌﻞ ﺍﻟﻘﺮﺍءﺓ ﺷﺎﻗﺔ‪ .‬ﻓﺎﻟﻘﺮﺍء ﻻ ﻳﻌﺮﻓﻮﻥ ﺃﻳﻦ ﺗﺒﺪﺃ ﺍﻟﺠﻤﻠﺔ ﺃﻭ ﺃﻳﻦ ﺗﻨﺘﻬﻲ‪ ،‬ﺧﺎﺻﺔ ﺍﻥ ﺃﺭﻗﺎﻡ ﺍﻵﻳﺎﺕ ﻻ ﺗﺪﻝ ﺩﺍﺋ ًﻤﺎ ﻋﻠﻰ ﺍﻧﺘﻬﺎء‬
‫ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻛﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺗﺘﻀﻤﻦ ﺃﻛﺜﺮ ﻣﻦ ﺟﻤﻠﺔ‪ ،‬ﺗﺼﻞ ﺇﻟﻰ ‪ 18‬ﺟﻤﻠﺔ ﻓﻲ ﺍﻵﻳﺔ ‪ 282 :2\87‬ﺍﻟﺘﻲ ﻫﻲ ﺃﻁﻮﻝ ﺁﻳﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪ -‬ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﺜﻐﺮﺍﺕ ﻭﺗﻔﻜﻚ ﺍﻟﻨﺺ ﻋﻦ ﻁﺮﻳﻖ ﺇﺩﺧﺎﻝ ﺍﻟﻌﻼﻣﺘﻴﻦ ﺍﻟﺘﺎﻟﻴﺘﻴﻦ‪ [...] :‬ﻟﻠﺜﻐﺮﺍﺕ‪ ،‬ﻭ]‪ [---‬ﻟﻠﺘﻔﻜﻚ‪ .‬ﺃﻋﻨﻲ ﺑﺎﻟﺘﻔﻜﻚ ﻏﻴﺎﺏ ﺍﻟﺮﻭﺍﺑﻂ ﺑﻴﻦ ﻋﺒﺎﺭﺍﺕ‬
‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﻅﺎﻫﺮﺓ ﺍﻟﺜﻐﺮﺍﺕ ﻭﺗﻔﻜﻚ ﺍﻟﻨﺺ‪ ،‬ﻭﻫﻲ ﻛﺜﻴﺮﺓ ﺟﺪ ًﺍ‪ ،‬ﺗﺒﻴﻦ ﺃﻥ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺧﻀﻊ ﻟﻠﺘﻼﻋﺐ ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﻓﻲ ﺷﻜﻠﻪ ﺍﻟﺤﺎﻟﻲ‪ .‬ﻭﺗﺬﻛﺮ ﺍﻟﻤﺼﺎﺩﺭ‬
‫ﺍﻟﺴﻨﻴﺔ ﻭﺍﻟﺸﻴﻌﻴﺔ ﺃﻥ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺍﺧﺘﻔﻰ )"ﺑﻤﺸﻴﺌﺔ ﺇﻟﻬﻴﺔ"‪ ،‬ﻭﻓﻘًﺎ ﻟﺘﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ(‪ .‬ﻛﻤﺎ ﺍﻧﻬﺎ ﺍﻋﺘﻤﺪﺕ ﺍﻹﺷﺎﺭﺓ ~ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻣﺎ ﻳﺴﻤﻰ‬
‫ﺑﺎﻟﺘﺬﻳﻴﻞ‪ ،‬ﺃﻱ ﻣﺎ ﺃﺿﻴﻒ ﻣﻦ ﻛﻠﻤﺎﺕ ﺃﻭ ﻋﺒﺎﺭﺍﺕ ﺇﻟﻰ ﺍﻵﻳﺎﺕ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺴﺠﻊ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﻔﺎﺻﻠﺔ‪ ،‬ﻻ ﻋﻼﻗﺔ ﻟﻬﺎ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻣﻊ‬
‫ﻣﻀﻤﻮﻥ ﺍﻵﻳﺔ‪ ،‬ﻓﺘﺪﺧﻞ ﻓﻲ ﻣﻔﻬﻮﻡ ﺍﻟﻠﻐﻮ‪ ،‬ﺃﻭ ﺍﻟﺤﺸﻮ‪.‬‬
‫‪ -‬ﺗﻌﻄﻲ ﻣﺼﺎﺩﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﻏﻴﺮﻫﺎ‪ .‬ﻓﻤﺎ ﻳﻘﺮﺏ ﻣﻦ ‪ %80‬ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺄﺧﻮﺫ ﻣﻦ ﻣﺼﺎﺩﺭ ﻣﻌﺮﻭﻓﺔ ﻟﻨﺎ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺃﻛﺒﺮ ﻋﻤﻠﻴﺔ ﺳﺮﻗﺔ‬
‫ﺃﺩﺑﻴﺔ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻳﻨﺴﺒﻬﺎ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ Š ﻣﺒﺎﺷﺮﺓ‪.‬‬
‫‪ -‬ﺗﺸﻴﺮ ﺇﻟﻰ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺍﻟﺴﻨﻴﺔ ﻭﺍﻟﺸﻴﻌﻴﺔ‪ ،‬ﺃﻱ ﺍﻟﻈﺮﻭﻑ ﺍﻟﺘﻲ ﺃﺣﺎﻁﺖ ﻧﺰﻭﻝ ﺍﻵﻳﺎﺕ‪ .‬ﻭﻫﺬﺍ ﻳﺴﺎﻋﺪ ﻓﻲ ﻓﻬﻢ ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻫﻲ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ‬
‫ﺍﻷﺣﻴﺎﻥ ﻣﻘﺘﻀﺒﺔ ﻭﻣﻔﻜﻜﺔ ﺍﻷﻭﺻﺎﻝ‪.‬‬
‫‪ -‬ﺗﺬﻛﺮ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﺴﻨﻴﺔ ﻭﺍﻟﺸﻴﻌﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﺄﻛﺜﺮ ﻣﻦ ﻧﺼﻒ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﺍﺧﺘﻼﻓﺎﺕ‪ ،‬ﻭﻋﺪﺩ ﻛﺒﻴﺮ ﻣﻦ ﻛﻠﻤﺎﺗﻪ ﻗﺮﺋﺖ ﺑﻄﺮﻕ‬
‫ﻣﻌﺎﻥ ﻣﺨﺘﻠﻔﺔ‪.‬‬
‫ٍ‬ ‫ﻣﺨﺘﻠﻔﺔ‪ ،‬ﺗﺼﻞ ﻓﻲ ﺑﻌﻀﻬﺎ ﺇﻟﻰ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮ ﺍﺧﺘﻼﻓﺎﺕ‪ ،‬ﻣﻦ ﻗِﺒَﻞ ﻋﻠﻤﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻭ ﺣﺘﻰ ﻣﻦ ﻗِﺒَﻞ ﻣﺤﻤﺪ ﺫﺍﺗﻪ‪ .‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺇﻟﻰ‬
‫‪ -‬ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻤﻨﺴﻮﺧﺔ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺳﺨﺔ ﻭﻓﻘًﺎ ﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥ ﻗﺮﺍﺑﺔ ﺟﻤﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﺴﺎﻣﺤﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﻌﺘﺒﺮ‬
‫ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﻓﻘًﺎ ﻟﻬﺬﻩ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ -‬ﺗﻌﻄﻲ ﻣﻌﺎﻧﻲ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺘﻲ ﺃﺷﻜﻞ ﻓﻬﻤﻬﺎ‪ ،‬ﺣﺘﻰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻌﻠﻤﺎء ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﺸﻬﻮﺭﻳﻦ‪.‬‬
‫‪ -‬ﺗﺸﻴﺮ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺇﻟﻰ ﺃﻛﺜﺮ ﻣﻦ ‪ 2500‬ﻣﻦ ﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ ﺑﺼﻮﺭﻫﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﺗﺘﻀﻤﻨﻬﺎ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺳﺎ ﻟﺠﻤﻴﻊ ﺍﻷﻋﻼﻡ ﻭﺃﻫﻢ ﺍﻟﻤﻔﺎﻫﻴﻢ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺴﻬﻴﻞ ﻋﻤﻠﻴﺔ ﺍﻟﺒﺤﺚ‪.‬‬ ‫‪ -‬ﺗﺘﻀﻤﻦ ﻓﻲ ﻧﻬﺎﻳﺘﻬﺎ ﻓﻬﺮ ً‬
‫ﻭﺳﻮﻑ ﻧﻮﺿﺢ ﻫﺬﻩ ﺍﻟﺨﺼﺎﺋﺺ ﻓﻲ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻧﺒﺪﺃﻫﺎ ﺑﺒﻌﺾ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻛﻤﺎ ﺗﻨﻘﻠﻬﺎ ﻟﻨﺎ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺩﻭﻥ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺗﻔﺎﺻﻴﻠﻬﺎ ﻭﻣﺎ‬
‫ﻳﺪﻭﺭ ﺣﻮﻟﻬﺎ ﻣﻦ ﻧﻘﺎﺵ‪.‬‬
‫‪ (3‬ﺃﻫﻢ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ‬
‫ﻭﻓﻘًﺎ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻟﺪ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ )ﻭﺍﺳﻤﻪ ﺍﻟﺤﻘﻴﻘﻲ ﻫﻮ ﻗﺜﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻼﺕ(‪ 1‬ﺣﻮﺍﻟﻲ ﺳﻨﺔ ‪ 570‬ﻓﻲ ﻣﻜﺔ )ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﺎﺳﻢ ﺃﻡ ﺍﻟﻘﺮﻯ(‪ ،‬ﻭﻫﻲ‬
‫ﻣﺪﻳﻨﺔ ﺗﺠﺎﺭﻳﺔ ﻓﻲ ﺷﺒﻪ ﺍﻟﺠﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺣﻴﺚ ﻛﺎﻧﺖ ﺗﺘﻌﺎﻳﺶ ﺟﻤﺎﻋﺎﺕ ﻋﺮﻗﻴﺔ ﻭﺩﻳﻨﻴﺔ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﺃﻫﻤﻬﺎ ﺍﻟﻌﺮﺏ ﺍﻟﻮﺛﻨﻴﻮﻥ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻫﻢ ﺍﻟﻘﺮﺁﻥ ﺑﺎﺳﻢ‬
‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﺃﻭ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺍﻷﺣﻨﺎﻑ‪ ،‬ﻭﺃﺗﺒﺎﻉ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﻭﻁﻮﺍﺋﻒ ﻣﺴﻴﺤﻴﺔ ﻣﻨﻬﺎ ﻣﻦ ﻛﺎﻥ ﻳﺆﻣﻦ ﺑﺄﻟﻮﻫﻴﺔ ﺍﻟﻤﺴﻴﺢ ﻛﺄﻫﻞ ﻧﺠﺮﺍﻥ‪ ،‬ﺃﻭ ﻣﻦ ﻛﺎﻥ ﻳﺮﻯ ﻓﻴﻪ ﻧﺒﻴًﺎ‬
‫ﺑﺸﺮﻳًﺎ ﻣﺜﻞ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺘﻲ ﻣﺜﻠﻬﺎ ﺍﻟﻘﺲ ﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ‪ ،‬ﻭﻣﻨﻬﻢ ﺯﻭﺟﺘﻪ ﺍﻷﻭﻟﻰ ﺧﺪﻳﺠﺔ ﻭﺍﻟﺘﻲ ﺗﺰﻭﺟﻬﺎ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﻳﺴﻤﻲ ﺍﻟﻘﺮﺁﻥ ﺟﻤﻴﻌﻬﻢ ﻧﺼﺎﺭﻯ‪ .‬ﻭﻓﻲ‬
‫ﺣﻮﺍﻟﻲ ﻋﺎﻡ ‪ ،610‬ﺑﺪﺃ ﺍﻟﻨﺒﻲ ﺗﻠﻘﻲ ﺭﺳﺎﻟﺔ ﻣﻦ ﺍﻟﻤﻼﻙ ﺟﺒﺮﻳﻞ‪ ،‬ﻭﻫﻲ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﻲ ﺗﺴﻤﻰ ﺑﻨﺰﻭﻝ ﺍﻟﻮﺣﻲ‪ .‬ﻭﺃﻣﺎﻡ ﺍﺿﻄﻬﺎﺩ ﺃﻫﻞ ﻗﺒﻴﻠﺘﻪ ﻭﻣﺪﻳﻨﺘﻪ ﺑﺴﺒﺐ ﻣﻮﺍﻗﻔﻪ‬
‫ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻤﺘﺸﺪﺩﺓ‪ ،‬ﻫﺎﺟﺮ ﻋﺎﻡ ‪ 622‬ﻣﻊ ﺑﻌﺾ ﺭﻓﺎﻗﻪ ﺇﻟﻰ ﻳﺜﺮﺏ‪ ،‬ﻣﺪﻳﻨﺔ ﺃﺧﻮﺍﻟﻪ ﺑﻨﻲ ﺍﻟﻨﺠﺎﺭ ﻣﻦ ﺍﻟﺨﺰﺭﺝ‪ ،‬ﻭﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ ﺗﺪﻋﻰ ﺍﻟﻤﺪﻳﻨﺔ‪ .‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺑﺪﺍﻳﺔ‬
‫ﺍﻟﺘﻘﻮﻳﻢ ﺍﻟﻬﺠﺮﻱ ﺍﻟﻤﻮﺍﻓﻖ ‪ 16‬ﻳﻮﻟﻴﻪ ‪ 622‬ﺍﻟﺬﻱ ﻳﻘﺎﺑﻞ ﺃﻭﻝ ﻳﻮﻡ ﻣﻦ ﺷﻬﺮ ﻣﺤﺮﻡ‪ .‬ﻭﻗﺪ ﻋﺎﺩ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺇﻟﻰ ﻣﻜﺔ ﻋﺎﻡ ‪ 630‬ﻋﻠﻰ ﺭﺃﺱ ﺟﻴﺶ ﻭﺗﻮﻓﻲ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‬
‫ﻓﻲ ‪ 8‬ﻳﻮﻟﻴﻪ ‪ 632‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﻧﻬﺎﻳﺔ ﺍﻟﻮﺣﻲ‪.‬‬
‫‪ (4‬ﺟﻤﻊ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻠﺘﻘﻠﻴﺪ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻀﺎﺋﻌﺔ‬
‫ﻭﻓﻘًﺎ ﻟﻠﺘﻘﻠﻴﺪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﺳﺘﻤﺮ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﻣﺤﻤﺪ ﻣﻨﺠ ًﻤﺎ )ﻭﻳﻌﻨﻲ ﺃﻧﻪ ﻧﺰﻝ ﻣﻔﺮﻗًﺎ ﻛﻞ ﺑﻀﻊ ﺁﻳﺎﺕ ﻣﻌًﺎ( ﻗﺮﺍﺑﺔ ﺛﻼﺛﺔً ﻭﻋﺸﺮﻳﻦ ﻋﺎ ًﻣﺎ‪ .‬ﻭﻗﺪ ﺗﺤﻮﻝ ﺧﻼﻟﻬﺎ‬
‫ﻣﺤﻤﺪ ﻣﻦ ﺗﺎﺟﺮ ﺑﺴﻴﻂ ﺇﻟﻰ ﺭﺋﻴﺲ ﺩﻭﻟﺔ‪ .‬ﻭﻭﻓﻘًﺎ ﻟﻬﺬﺍ ﺍﻟﺘﻘﻠﻴﺪ‪ ،‬ﻛﺎﻥ ﻛﻠﻤﺎ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﻳﺴﺠﻠﻪ ﻛﺘﺒﺔ ﺍﻟﻨﺒﻲ ﻋﻠﻰ ﻭﺳﺎﺋﻞ ﺑﺪﺍﺋﻴﺔ ﻣﺜﻞ ﺍﻟﺮﻗﺎﻉ ﻭﺍﻷﻛﺘﺎﻑ ﻭﺍﻟﻌﺴﺐ‪.‬‬
‫ﺻﺎ‬‫ﻭﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﺑﺪﺃ ﺗﺠﻤﻴﻊ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﺮﺓ ﺍﻷﻭﻟﻰ ﻓﻲ ﻋﻬﺪ ﺍﻟﺨﻠﻴﻔﺔ ﺃﺑﻲ ﺑﻜﺮ )ﺗﻮﻓﻲ ﻋﺎﻡ ‪ .(634‬ﻭﻟﻜﻦ ﺑﺪﺃﺕ ﺗﻈﻬﺮ ﻣﺠﻤﻮﻋﺎﺕ ﺧﺎﺻﺔ ﻣﺘﺒﺎﻳﻨﺔ ﺗﺤﺘﻮﻱ ﻧﺼﻮ ً‬
‫ﻣﺨﺘﻠﻔﺔ ﻗﺮﺭ ﺑﺴﺒﺒﻬﺎ ﺍﻟﺨﻠﻴﻔﺔ ﻋﺜﻤﺎﻥ )ﺗﻮﻓﻲ ﻋﺎﻡ ‪ (656‬ﺗﺜﺒﻴﺖ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻧﺴﺨﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺤﻤﻞ ﺣﺘﻰ ﺍﻵﻥ ﺍﺳﻢ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ‪ ،‬ﺛﻢ ﺃﻣﺮ ﺑﺤﺮﻕ‬
‫ﺍﻟﻤﺠﻤﻮﻋﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺍﻟﺘﻲ ﻳﺒﻠﻎ ﻋﺪﺩﻫﺎ ‪ 22‬ﻣﺼﺤﻔًﺎ ﻭﻓﻘًﺎ ﻟﻠﺴﺎﺟﺴﺘﺎﻧﻲ‪ .‬ﻭﻳﺘﺄﻟﻒ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﻣﻦ ‪ 114‬ﺳﻮﺭﺓ‪ .‬ﻭﻛﻞ ﺳﻮﺭﺓ ﺗﺤﻤﻞ ﺍﺳ ًﻤﺎ ﺃﻭ ﺃﻛﺜﺮ ﺃﺷﺮﻧﺎ‬
‫ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ )ﻣﺜﻞ ﺍﻟﺴﻮﺭﺓ ‪ .(1\5‬ﻭﻫﺬﻩ ﺍﻷﺳﻤﺎء ﻣﺸﺘﻘﺔ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻷﻭﻟﻰ ﻣﻦ ﺍﻟﺴﻮﺭﺓ )ﺍﻟﻨﺠﻢ ﺳﻮﺭﺓ ‪ 53\23‬ﻭﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ ‪ ،(55\97‬ﺃﻭ ﻣﻦ‬
‫ﺭﻭﺍﻳﺔ ﻣﻤﻴﺰﺓ )ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ‪ 14\72‬ﻭﺳﻮﺭﺓ ﻣﺮﻳﻢ ‪ ،(19\44‬ﺃﻭ ﻣﻦ ﻛﻠﻤﺔ ﺫﻛﺮﺕ ﻓﻲ ﺍﻟﺴﻮﺭﺓ )ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ‪ 16\70‬ﻭﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ‪ ،(29\85‬ﺃﻭ ﻣﻦ‬
‫ﺣﺮﻑ ﺃﻭ ﺣﺮﻓﻴﻦ )ﺳﻮﺭﺓ ﻕ ‪ 50\34‬ﻭﺳﻮﺭﺓ ﻁﻪ ‪ .(20\45‬ﻭﻫﺬﻩ ﺍﻷﺳﻤﺎء ﻟﻴﺴﺖ ﻣﻦ ﺿﻤﻦ ﺍﻟﻮﺣﻲ ﻓﻬﻲ ﻏﻴﺮ ﻭﺍﺭﺩﺓ ﻓﻲ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﻟﻠﻘﺮﺁﻥ ﻭﻗﺪ‬
‫ﺃﺿﻴﻔﺖ ﻻﺣﻘًﺎ ﻟﻠﺘﻤﻴﻴﺰ ﺑﻴﻦ ﺍﻟﺴﻮﺭ‪ .‬ﻭﺃﺳﻤﺎء ﺍﻟﺴﻮﺭ ﻣﻜﺘﻮﺑﺔ ﻛﺘﺎﺑﺔ ﻋﺎﺩﻳﺔ ﻣﺨﺘﻠﻔﺔ ﻋﻦ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻣﺜﻞ ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‬
‫ﻭﺍﻟﺤﺠﺮﺍﺕ ﻭﺍﻟﺬﺍﺭﻳﺎﺕ ﻭﺍﻟﻤﻨﺎﻓﻘﻮﻥ ﻭﺍﻟﻄﻼﻕ ﻭﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﻤﺮﺳﻼﺕ ﻭﻏﻴﺮﻫﺎ ﺟﺎءﺕ ﻣﻊ ﺍﻷﻟﻒ ﺍﻟﺼﺮﻳﺤﺔ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺟﺎء ﻓﻲ ﻧﺺ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻮﻝ ﺗﺪﻭﻳﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻓﻲ ﺯﻣﻦ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻣﺤﻞ ﺷﻚ‪ .‬ﻭﻧﻨﻘﻞ ﻫﻨﺎ ﺍﻋﺘﺮﺍﺽ ﻣﺤﻤﺪ ﺻﺒﻴﺢ ﻋﻠﻴﻬﺎ‪:‬‬

‫ﺗﺸﻴﺮ ﻣﺼﺎﺩﺭ ﺃﻥ ﻣﺤﻤﺪ ﻭﻟﺪ ﻋﺎﻡ ‪ ،570‬ﻭﺫﻟﻚ ﺑﻌﺪ ﻭﻓﺎﺓ ﻭﺍﻟﺪﻩ ﻋﺒﺪ ﷲ ﺑﺄﺭﺑﻊ ﺳﻨﻮﺍﺕ ﻋﺎﻡ ‪ .(http://goo.gl/s196e2) 566‬ﻭﻫﻮ ﻣﺎ ﺟﻌﻞ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﻘﺒﻠﻮﻥ ﻧﺴﺐ ﺍﻟﻮﻟﺪ ﻷﺑﻴﻪ‬ ‫‪1‬‬

‫ﺣﺘﻰ ﻭﺇﻥ ﻭﻟﺪ ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﺑﻤﺪﺓ ﻳﺴﺘﺤﻴﻞ ﻣﻌﻬﺎ ﻁﺒﻴًﺎ ﻧﺴﺒﺘﻪ ﻷﺑﻴﻪ‪ ،‬ﻟﻠﺴﺘﺮ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻤﺪﺓ ﻗﺪ ﺗﺼﻞ ﺇﻟﻰ ﺃﺭﺑﻊ ﺳﻨﻴﻦ ﻭﻓﻘًﺎ ﻟﻤﺎ ﺃﻓﺘﻰ ﺑﻪ ﻋﻠﻰ ﺟﻤﻌﺔ‪ ،‬ﻣﻔﺘﻲ ﻣﺼﺮ‪ ،‬ﺍﻟﺬﻱ ﺭﻓﺾ ﺍﺭﺳﺎﻝ ﻁﻔﺮﺓ ﺍﻟـ‬
‫‪ .D.N.A‬ﺇﻟﻰ ﺍﻧﻜﻠﺘﺮﺍ ﻭﺗﺤﻠﻴﻠﻬﺎ )‪ .(http://goo.gl/1tytmP‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺍﺳﻢ »ﺍﻟﺠﻨﻴﻦ ﺍﻟﺮﺍﻗﺪ ﺃﻭ ﺍﻟﻤﺴﺘﻜﻦ«‪ .‬ﻭﻳُﺴﺘﺒﻌﺪ ﺍﻥ ﻳﻜﻮﻥ ﺍﺳﻢ ﺍﺑﻴﻪ ﻋﺒﺪ ﷲ ﺇﺫﺍ ﻛﺎﻥ ﻭﺛﻨﻴًﺎ ﻛﻤﺎ ﺗﻘﻮﻝ‬
‫ﺻﻐﻴﺮﺍ‪.‬‬
‫ً‬ ‫ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻟِﺬﺍ ﻗﺪ ﻳﻜﻮﻥ ﺍﺳﻢ ﺍﺑﻴﻪ ﻋﺒﺪ ﺍﻟﻼﺕ‪ .‬ﻭﻳﺆﻛﺪ ﺟﻌﻴﻂ ﺃﻥ ﻣﺤﻤﺪ ﻫﻮ ﻟﻘﺐ ﺍﻟﻨﺒﻲ ﻭﻟﻴﺲ ﺍﺳﻤﻪ‪ .‬ﻭﻛﺎﻥ ﻭﺍﻟﺪﻩ ﻳﻜﻨﻰ »ﺃﺑﺎ ﻗﺜﻢ«‪ .‬ﻭﻛﺎﻥ ﻟﻌﺒﺪ ﺍﻟﻤﻄﻠﺐ ﺍﺑﻦ ﺍﺳﻤﻪ ﻗﺜﻢ ﺗﻮﻓﻲ‬
‫»ﻓﻤﻦ ﺍﻟﻤﻌﻘﻮﻝ ﺃﻥ ﻧﺴﺘﻨﺘﺞ ﺃﻥ ﺍﻟﻨﺒﻲ ﺳﻤﻲ ﻋﻠﻰ ﺍﺳﻢ ﻋﻤﻪ ﺍﻟﻤﻔﻘﻮﺩ ﻭﻫﺬﺍ ﻣﻦ ﻋﺎﺩﺍﺕ ﻗﺮﻳﺶ‪ .‬ﻭﻟ ّﻤﺎ ﺗﻠﻘﺐ ﺍﻟﻨﺒﻲ ﺑﻤﺤﻤﺪ ]‪ [...‬ﺳ ّﻤﻰ ﺍﻟﻌﺒﺎﺱ ﺍﺑﻨﺎ ﻟﻪ ﺑﻘﺜﻢ ﻷﻥ ﻟﻘﺐ ﻣﺤﻤﺪ ﻧﺰﻉ ﺍﻻﺳﻢ ﺍﻷﺻﻠﻲ ﻋﻦ‬
‫ﺍﻟﺮﺳﻮﻝ« )ﻟﻠﻤﺰﻳﺪ ﺍﻧﻈﺮ ﺟﻌﻴﻂ‪ :‬ﺗﺎﺭﻳﺨﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻤﺤﻤﺪﻳﺔ‪ ،‬ﺹ ‪ .149-148‬ﻭﻗﺪ ﺟﺎء ﻫﺬﺍ ﻓﻲ ﺍﻟﺴﻴﺮﺓ ﺍﻟﺤﻠﺒﻴﺔ ‪.(http://goo.gl/Jzkpd4‬‬
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‫ﺃﻛﺎﺩ ﺍﺷﻚ ﻓﻲ ﺃﻥ ﺍﻟﻌﺮﺏ ﻟﻢ ﻳﻌﺮﻓﻮﺍ ﻭﺳﻴﻠﺔ ﻟﻠﺘﺪﻭﻳﻦ ﺇﻻ ﻗﻄﻊ ﺍﻷﺣﺠﺎﺭ ﻭﺍﻟﻌﻈﺎﻡ ﻭﻏﻴﺮﻫﺎ ﻣﻤﺎ ﻳﺮﻭﻯ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﻳﻜﺘﺐ ﻋﻠﻴﻪ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻨﺒﻲ‪ ،‬ﻭﺃﻥ ﺯﻳﺪ‬
‫ﺑﻦ ﺛﺎﺑﺖ ﺟﺎﻟﺲ ﺑﺠﻮﺍﺭﻩ ﻳﻜﺘﺐ‪ .‬ﻓﻜﻢ ﻣﻦ ﺍﻷﺣﺠﺎﺭ ﺃﻭ ﺃﺟﺰﺍء ﺍﻟﻨﺨﻴﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﻭﻥ ﻫﺬﻩ ﺍﻵﻳﺎﺕ؟ ﺇﻧﻪ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻗﺪﺭ ﻏﻴﺮ ﻗﻠﻴﻞ‪ .‬ﻓﺈﺫﺍ ﺳﺮﻧﺎ ﻣﻊ ﺍﻟﺮﺃﻱ‬
‫ﺩﻭﻥ ﻛﻠﻪ – ﻭﻫﻮ ﻧﺤﻮ ﺛﻠﺜﻲ ﺍﻟﻤﺼﺤﻒ – ﻭﺗﺼﻮﺭﻧﺎ ﻛﺘﺎﺑﺘﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺩﻭﺍﺕ ﺍﻟﺨﺸﻨﺔ ﻓﻲ ﺣﺠﻤﻬﺎ ﻭﻣﻠﻤﺴﻬﺎ ﻓﻌﻠﻴﻨﺎ‬ ‫ﺍﻟﻘﺎﺋﻞ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻧﺰﻝ ﻓﻲ ﻣﻜﺔ ّ ِ‬
‫ﺑﻌﻴﺮﺍ ﻟﻴﺤﻤﻠﻪ‪ .‬ﻭﻟﻢ ﻧﻌﻠﻢ ﻣﻦ ﺃﻧﺒﺎء ﺍﻟﻬﺠﺮﺓ ﺃﻥ ﻗﺎﻓﻠﺔ ﻣﻦ ﺍﻷﺣﺠﺎﺭ ﻓﺮﺕ‪،‬‬ ‫ﺍﻥ ﻧﺘﺼﻮﺭ ﺃﻥ ﺛﻠﺜﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻛﺘﺐ ﻓﻲ ﻣﻜﺔ ﻛﺎﻥ ﻣﺼﺤﻔﺎ ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﻋﺸﺮﻳﻦ ً‬
‫ً‬
‫ﺁﺧﺮﺍ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺍﻟﻌﺮﺏ ﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﺍﻟﺼﺤﻒ ﻭﻟﻨﻌﺮﻓﻬﺎ ﺑﺄﻧﻬﺎ ﺃﺩﺍﺓ‬ ‫ﺿﺎ ً‬ ‫ﻗﺒﻞ ﺍﻟﻨﺒﻲ ﺃﻭ ﻣﻊ ﺍﻟﻨﺒﻲ‪ ،‬ﻭﻣﻌﻬﺎ ﻫﺬﺍ ﺍﻟﺤﻤﻞ ﺍﻟﻐﺮﻳﺐ‪ .‬ﻭﺇﺫﻥ ﻓﻨﺤﻦ ﻧﻔﺮﺽ ﻓﺮ ً‬
‫ﻣﺒﺴﻮﻁﺔ ﺧﻔﻴﻔﺔ ﺍﻟﺤﻤﻞ ﻳﻜﺘﺒﻮﻥ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻟﻴﺲ ﻏﺮﻳﺒًﺎ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﻫﺬﻩ ﺍﻟﺼﺤﻒ ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻘﻴﻤﻮﻥ ﻏﻴﺮ ﺑﻌﻴﺪ ﻣﻦ ﻣﻜﺔ ﻭﻛﺎﻧﺖ ﻟﻬﻢ ﻛﺘﺐ ﻛﺜﻴﺮﺓ‬
‫ﻳﺘﺪﺍﺭﺳﻮﻧﻬﺎ ﻭﻛﺎﻧﺖ ﻣﻜﺔ – ﻛﻤﺎ ﺫﻛﺮ ﺍﻷﺯﺭﻗﻲ – ﻁﺮﻳﻖ ﺗﺠﺎﺭﺓ ﺗﺪﻭﻥ ﺣﺴﺎﺑﺎﺗﻬﺎ ﻭﻭﺛﺎﺋﻘﻬﺎ‪ .‬ﻭﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻧﻌﻠﻢ ﺃﻥ ﺻﺤﻴﻔﺔ ﻛﺘﺒﺖ ﻓﻲ ﻣﻜﺔ‪ ،‬ﻛﺘﺒﺘﻬﺎ ﻗﺮﻳﺶ‬
‫ﻹﻋﻼﻥ ﺍﻟﺤﺼﺎﺭ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺟﺘﻤﺎﻋﻲ ﻋﻠﻰ ﺑﻨﻲ ﻫﺎﺷﻢ‪ .‬ﻭﺃﻥ ﻛﺎﺗﺐ ﺍﻟﺼﺤﻴﻔﺔ ﻛﺎﻥ ﻣﻨﺼﻮﺭ ﺑﻦ ﻋﻜﺮﻣﺔ‪ ،‬ﻭﻗﺪ ﻋﻠﻘﺖ ﺍﻟﺼﺤﻴﻔﺔ ﻓﻲ ﺍﻟﻜﻌﺒﺔ‪.1‬‬
‫ﻭﻳﺸﻴﺮ ﺻﺒﻴﺢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ ﻳﺬﻛﺮ ﻛﻠﻤﺔ ﺻﺤﻴﻔﺔ )ﻓﻘﺪ ﺟﺎءﺕ ﺛﻤﺎﻧﻲ ﻣﺮﺍﺕ ﺑﺼﻴﻐﺔ ﺍﻟﺠﻤﻊ »ﺻﺤﻒ«( ﻭﻗﺮﻁﺎﺱ )ﻣﺮﺓ ﺑﺼﻴﻐﺔ ﺍﻟﻤﻔﺮﺩ ﻭﻣﺮﺓ ﺑﺼﻴﻐﺔ ﺍﻟﺠﻤﻴﻊ‬
‫»ﻗﺮﺍﻁﻴﺲ«(‪ .2‬ﻛﻤﺎ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻛﻠﻤﺔ ﺍﻟﺮﻕ‪ ،‬ﻭﻫﻮ ﺟﻠﺪ ﺭﻗﻴﻖ ﻳﻜﺘﺐ ﻋﻠﻴﻪ‪ .‬ﻭﻳﺸﻚ ﺃﻳﻀًﺎ ﺻﺒﻴﺢ ﻓﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻗﺪ ﺗﻢ ﺗﺪﻭﻳﻨﻪ ﺑﺎﻟﻜﺎﻣﻞ‬
‫ﺍﻁِﻴﺲ ﺗ ُ ْﺒﺪ ُﻭﻧَ َﻬﺎ َﻭﺗ ُ ْﺨﻔُﻮﻥَ َﻛﺜ ً‬
‫ِﻴﺮﺍ‬ ‫َ‬ ‫ﺎﺱ ﺗ َ ْﺠﻌَﻠُﻮﻧَﻪ ُ ﻗَ َﺮ‬ ‫ﻮﺭﺍ َﻭ ُﻫﺪًﻯ ﻟِﻠﻨﱠ ِ‬ ‫ﺳﻰ ﻧُ ً‬ ‫َﺎﺏ ﺍﻟﱠﺬِﻱ َﺟﺎ َء ﺑِ ِﻪ ُﻣﻮ َ‬ ‫ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ ﻷﻧﻬﺎ ﻛﺎﻧﺖ ﻓﺘﺮﺓ ﺍﺿﻄﺮﺍﺑﺎﺕ‪ .‬ﻓﺎﻵﻳﺔ ﻗُ ْﻞ َﻣ ْﻦ ﺃ َ ْﻧﺰَ َﻝ ْﺍﻟ ِﻜﺘ َ‬
‫َ‬ ‫َ‬ ‫َ‬
‫ﺴﻮﻩ ُ ﺑِﺄ ْﻳﺪِﻳ ِﻬ ْﻢ ﻟﻘﺎ َﻝ‬ ‫َ‬ ‫َ‬
‫ﺎﺱ ﻓﻠ َﻤ ُ‬ ‫َ‬
‫ﻋﻠﻴْﻚَ ِﻛﺘ َﺎﺑًﺎ ﻓِﻲ ﻗ ِْﺮﻁ ٍ‬ ‫َ‬ ‫ﺿ ِﻬ ْﻢ ﻳَ ْﻠﻌَﺒُﻮﻥَ « )‪ (91 :6\55‬ﻭﺍﻵﻳﺔ َﻭﻟ ْﻮ ﻧَﺰﻟﻨَﺎ َ‬
‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫} ُ ﺛ ُ ﱠﻢ ﺫَ ْﺭ ُﻫ ْﻢ ﻓِﻲ ﺧ َْﻮ ِ‬‫َﻭﻋ ُِﻠّ ْﻤﺘ ُ ْﻢ َﻣﺎ ﻟَ ْﻢ ﺗَ ْﻌﻠَ ُﻤﻮﺍ ﺃ َ ْﻧﺘ ُ ْﻢ َﻭ َﻻ ﺁَﺑَﺎﺅُ ُﻛ ْﻢ ﻗُ ِﻞ ﱠ‬
‫ﻴﻦ )‪ (7 :6\55‬ﺗﺪﻻﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ‪ ،‬ﺧﻼﻓﺎ ﻟﻠﺘﻮﺭﺍﺓ‪ ،‬ﻟﻢ ﻳﻜﻦ ﻳﻜﺘﺐ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺤﺼﺮ ﻓﻲ ﺻﺤﻒ ﻭﻗﺮﺍﻁﻴﺲ ﺑَ ْﻞ‬ ‫ً‬ ‫ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﺇِ ْﻥ َﻫﺬَﺍ ﺇِ ﱠﻻ ِﺳﺤ ٌْﺮ ُﻣﺒِ ٌ‬
‫ُﻭﺭ ﺍﻟﱠﺬِﻳﻦَ ﺃُﻭﺗُﻮﺍ ﺍﻟﻌِﻠ َﻢ )‪ .(49 :29\85‬ﺃﻱ ﺍﻥ ﺍﻟﺤﻔﻆ ﻛﺎﻥ ﺃﺳﺎﺱ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻭﻟﻴﺲ ﺍﻟﺘﻼﻭﺓ ﻣﻦ ﺻﺤﻒ ﻣﺴﻄﻮﺭﺓ‪ ،‬ﻭﺍﻟﺘﺪﻭﻳﻦ‬ ‫ْ‬ ‫ْ‬ ‫ﺻﺪ ِ‬ ‫ﻫ َُﻮ ﺁَﻳَﺎﺕٌ ﺑَﻴِّﻨَﺎﺕٌ ﻓِﻲ ُ‬
‫ﺳﺮﺍ ﻟﻴﺘﺪﺍﺭﺳﻮﻧﻬﺎ ﻓﻲ ﺑﻴﻮﺗﻬﻢ ﺑﻌﻴﺪ ًﺍ‬ ‫ﺍﻟﻔﻌﻠﻲ ﻟﻠﻘﺮﺁﻥ ﺑﺪﺃ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ ‪ .‬ﻓﻔﻲ ﺍﻟﻌﺼﺮ ﺍﻟﻤﻜﻲ ﻟﻢ ﺗﻜﻦ ﻫﻨﺎ ﺇﻻ ﺻﺤﻒ ﻣﻌﻴﻨﺔ ﺗﻜﺘﺐ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺘﺪﺍﻭﻟﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ً‬
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‫ﻋﻦ ﺃﻋﻴﻦ ﻗﺮﻳﺶ ﻭﻋﻦ ﺃﺫﺍﻫﺎ‪ .4‬ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻜﺘﺎﺑﺔ ﻛﺎﻧﺖ ﻣﻘﺘﺼﺮﺓ ﻋﻠﻰ ﺍﻟﻌﻬﺪ ﺍﻟﻤﺪﻧﻲ ﻳﻬﺪﻑ ﺇﻟﻰ ﺇﺛﺎﺭﺓ ﺍﻟﺸﺒﻬﺎﺕ ﺣﻮﻝ ﺳﻼﻣﺔ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‬
‫ﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ .5‬ﻓﻬﻢ ﻳﺮﻭﻥ‬ ‫ﺍﻟﺸﺮﻳﻒ ﻭﺣﻔﻈﻪ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﻘﺒﺔ ﺍﻟﻤﺒﻜﺮﺓ ﻣﻦ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻫﻲ ﻓﻲ ﺍﻟﻮﺍﻗﻊ ﺣﻘﺒﺔ ﻣﻬﻤﺔ ﺟﺪ ًﺍ‪ ،‬ﻷﻥ ﻣﺎ ﻧﺰﻝ ﻓﻴﻬﺎ ﻳﻤﺜﻞ ﺣﻮﺍﻟﻲ ﺛﻠﺜ َ ْ‬
‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻗﺪ ﻛﺘﺐ ﻛﻠﻪ ﻓﻲ ﻣﻜﺔ‪ ،6‬ﻭﺃﻥ ﻛﺘﺎﺑﺘﻪ ﻛﺎﻧﺖ ﻋﻠﻰ ﺃﺩﻭﺍﺕ ﺭﻗﻴﻘﺔ ﺳﻬﻠﺔ ﻟﻠﺤﻤﻞ ﻭﻗﺎﺑﻠﺔ ﻟﻠﻄﻲ ﻭﺍﻟﺘﻤﺰﻳﻖ‪ ،‬ﺳﻮﺍء ﻛﺎﻧﺖ ﻣﻦ ﺟﻠﺪ ﺭﻗﻴﻖ ﻓﺎﺧﺮ ﺃﻭ‬
‫ﻗﺮﻁﺎﺱ ـ ﺍﻟﻮﺭﻕ ﺍﻟﺒﺮﺩﻱ ـ ﻭﻣﺎ ﻧﺤﻮﻩ‪ .‬ﻭﺃﻥ ﻣﺎ ﺟﺎء ﻣﻦ ﻗﻮﻝ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻓﻲ ﺃﻧﻪ ﺟﻤﻊ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻌﺴﺐ ﻭﺍﻟﻠﺨﺎﻑ ﻭﺻﺪﻭﺭ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺇﻧﻤﺎ ﻫﻮ ﻣﻦ ﺑﺎﺏ‬
‫ﺍﻻﺣﺘﻴﺎﻁ ﻭﻟﻴﺲ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﺘﺄﻟﻴﻒ‪.7‬‬
‫ﻭﻓﻴﻤﺎ ﻳﺨﺺ ﺟﻤﻊ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﻭﻓﺎﺓ ﻣﺤﻤﺪ‪ ،‬ﻳﺸﻴﺮ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻹﺳﻼﻣﻲ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺳﺄﻝ ﻋﻦ ﺁﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﷲ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﻛﺎﻧﺖ ﻣﻊ ﻓﻼﻥ‪ ،‬ﻗﺘﻞ ﻳﻮﻡ‬
‫ﺍﻟﻴﻤﺎﻣﺔ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻟﻨﺎ ﷲ ﻭﺍﺷﺎﺭ ﻋﻠﻰ ﺃﺑﻲ ﺑﻜﺮ ﺑﺠﻤﻊ ﺍﻟﻘﺮﺁﻥ ﺧﻮﻓﺎ ﻣﻦ ﺿﻴﺎﻉ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺑﻤﻘﺘﻞ ﻣﻦ ﺣﻔﻈﻮﻩ‪ .‬ﻭﻗﺪ ﺗﻢ ﺗﻮﻛﻴﻞ ﺃﺑﻮ ﺑﻜﺮ ﺑﻬﺬﻩ ﺍﻟﻤﻬﻤﺔ ﺇﻟﻰ ﺯﻳﺪ ﺑﻦ‬
‫ﺛﺎﺑﺖ ﺍﻟﺬﻱ ﺍﺳﺘﺼﻌﺐ ﺍﻟﻤﻬﻤﺔ ﺑﻘﻮﻟﻪ‪» :‬ﻓﻮﷲ ﻟﻮ ﻛﻠﻔﻮﻧﻲ ﻧﻘﻞ ﺟﺒﻞ ﻣﻦ ﺍﻟﺠﺒﺎﻝ ﻣﺎ ﻛﺎﻥ ﺃﺛﻘﻞ ﻋﻠﻲ ﻣﻤﺎ ﺃﻣﺮﻧﻲ ﺑﻪ ﻣﻦ ﺟﻤﻊ ﺍﻟﻘﺮﺁﻥ«‪ .‬ﻓﺮﺍﺡ ﻳﺠﻤﻌﻬﺎ ﻣﻦ ﺍﻟﻌﺴﺐ‬
‫ﻭﺍﻟﻠﺨﺎﻑ ﻭﺻﺪﻭﺭ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺗﻄﺮﺡ ﻣﻮﺿﻮﻉ ﻭﺳﺎﺋﻞ ﺍﻟﺘﺪﻭﻳﻦ ﺍﻟﺒﺪﺍﺋﻴﺔ ﺍﻟﺘﻲ ﺗﻜﻠﻤﻨﺎ ﻋﻨﻬﺎ‪ ،‬ﻭﻣﻮﺿﻮﻉ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺪﻭﻧًﺎ ﺃﻡ ﻻ ﻗﺒﻞ ﻭﻓﺎﺓ‬
‫ﻣﺤﻤﺪ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﻣﺪﻭﻧًﺎ ﻟﻤﺎ ﺍﺳﺘﺼﻌﺐ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻣﻬﻤﺘﻪ ﻭﻟﻤﺎ ﺍﺣﺘﺎﺝ ﺍﻟﺒﺤﺚ ﻋﻨﻪ ﻓﻲ ﺻﺪﻭﺭ ﺍﻟﺮﺟﺎﻝ‪ .‬ﻭﺗﻄﺮﺡ ﺃﻳﻀًﺎ ﻣﻮﺿﻮﻉ ﺻﺤﺔ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻣﻦ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﻫﻞ ﻫﻮ ﻛﻠﻪ ﺃﻡ ﺑﻌﺾ ﺁﻳﺎﺗﻪ؟ ﻭﺇﻥ ﺿﺎﻋﺖ ﺁﻳﺔ ﺑﻤﻮﺕ ﺃﺣﺪ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻓﻬﻞ ﻫﺬﺍ ﻳﻌﻨﻲ ﺍﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺤﺎﻟﻲ ﻧﺎﻗﺺ؟ ﻭﻛﻢ ﻣﻦ ﺁﻳﺔ ﺿﺎﻋﺖ ﺑﻤﻘﺘﻞ ﺣﺎﻣﻠﻴﻬﺎ؟‬
‫ﻫﺬﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ ﺗﺒﻴﻦ ﺍﻧﻪ ﻳﺠﺐ ﺃﺧﺬ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻹﺳﻼﻣﻲ ﺑﺸﻲء ﻏﻴﺮ ﻗﻠﻴﻞ ﻣﻦ ﺍﻻﺣﺘﻴﺎﻁ‪.8‬‬
‫ﻭﻳﻀﻴﻒ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻹﺳﻼﻣﻲ ﺍﻥ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺃﻭﺩﻉ ﺍﻟﺼﺤﻒ ﺍﻟﺘﻲ ﺩﻭﻧﻬﺎ ﻋﻨﺪ ﺃﺑﻲ ﺑﻜﺮ‪ ،‬ﺛﻢ ﻋﻨﺪ ﻋﻤﺮ ﻣﺪﺓ ﺣﻴﺎﺗﻪ‪ ،‬ﺛﻢ ﻋﻨﺪ ﺣﻔﺼﺔ ﺑﻨﺖ ﻋﻤﺮ ﻭﺯﻭﺟﺔ ﻣﺤﻤﺪ‪.‬‬
‫ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺃﺧﺒﺎﺭ ﺗﻔﻴﺪ ﺑﺄﻥ ﺍﺑﺎ ﺑﻜﺮ ﺃﻭ ﻋﻤﺮ ﻓﺮﺽ ﻗﺮﺁﻥ ﺃﺑﻲ ﺑﻜﺮ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻓﺒﻘﻲ ﺍﻟﻮﺿﻊ ﻛﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻞ ﺟﻤﻌﻪ‪ .‬ﻭﻟﻤﺎ ﻛﺎﻥ ﻋﻬﺪ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ‪،‬‬
‫ﺭﺃﻯ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻲ ﺃﻣﺮ ﻫﺬﻩ ﺍﻟﺼﺤﻒ‪ .‬ﻭﻳﻨﻘﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﻧﺲ ﺳﺒﺐ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﻫﻮ ﺃﻥ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﻗﺪﻡ ﻋﻠﻰ ﻋﺜﻤﺎﻥ ﻭﺃﺧﺒﺮﻩ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻲ‬
‫ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﺄﺭﺳﻞ ﻋﺜﻤﺎﻥ ﺇﻟﻰ ﺣﻔﺼﺔ ﻁﺎﻟﺒًﺎ ﺍﻟﺼﺤﻒ ﻟﻨﺴﺨﻬﺎ‪ .‬ﻭﺃﻭﻛﻞ ﻫﺬﻩ ﺍﻟﻤﻬﻤﺔ ﺇﻟﻰ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﻋﺒﺪ ﷲ ﺑﻦ ﻋﻤﺮ ﻭﺳﻌﻴﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ‬
‫ﺑﻦ ﺍﻟﺤﺎﺭﺙ ﺑﻦ ﻫﺸﺎﻡ )ﻭﻏﻴﺮﻫﻢ ﻭﻓﻘًﺎ ﻟﺒﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ( ﻋﻠﻰ ﺃﻥ ﻳﻜﺘﺒﻮﻩ ﺑﻠﺴﺎﻥ ﻗﺮﻳﺶ ﻓﻲ ﺣﺎﻝ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺷﻲء ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻥ ﺍﻟﻠﺠﻨﺔ‬
‫ﺭﺍﺟﻌﺖ ﺍﻟﺼﺤﻒ ﺍﻟﺘﻲ ﻋﻨﺪ ﺣﻔﺼﺔ ﻭﺭﺗﺒﺖ ﺳﻮﺭﻫﺎ ﻭﻣﺎ ﻏﺎﺏ ﻣﻨﻬﺎ ﺃﻛﻤﻠﺘﻪ‪ .‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻓﻲ ﻋﺎﻡ ‪ 25‬ﺃﻭ ﻋﺎﻡ ‪ 30‬ﻟﻠﻬﺠﺮﺓ‪ ،‬ﻭﻓﻘًﺎ ﻟﻠﺘﻘﻠﻴﺪ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﺑﻌﺪ ﺫﻟﻚ‪،‬‬
‫ﺭﺩ ﻋﺜﻤﺎﻥ ﺍﻟﻨﺴﺨﺔ ﺇﻟﻰ ﺣﻔﺼﺔ ﻭﺃﺭﺳﻞ ﺍﻟﻨﺴﺦ ﺇﻟﻰ ﺍﻷﻣﺼﺎﺭ ﻭﺃﻣﺮ ﺑﻤﺎ ﺳﻮﺍﻫﺎ ﺃﻥ ﺗﺤﺮﻕ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺍﻥ ﻗﺮﺁﻧﻪ ﻛﺎﻥ ﻣﺨﺘﻠﻔًﺎ ﻋﻤﺎ ﺳﻮﺍﻩ‪ ،‬ﻭﺇﻻ ﻟﻤﺎ ﺍﺣﺘﺎﺝ ﻟﺤﺮﻗﻪ‪.‬‬
‫ﻓﺒﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﺸﻴﺮ ﺇﻟﻰ ﺃﻥ ﺍﺑﻦ ﻛﻌﺐ ﻳﻀﻴﻒ ﺇﻟﻰ ﻗﺮﺁﻧﻪ ﺳﻮﺭﺗﻲ ﺍﻟﻘﻨﻮﺕ‪ ،‬ﻭﻫﻤﺎ ﺳﻮﺭﺓ ﺍﻟﺨﻠﻊ ﻭﺳﻮﺭﺓ ﺍﻟﺤﻔﺪ‪ .‬ﻭﻫﺬﺍ ﻧﺼﻬﻤﺎ ﻭﻓﻘًﺎ ﻟﻤﺼﺎﺩﺭ ﻣﺨﺘﻠﻔﺔ‪:‬‬
‫ﻭﻧﺘﺮﻙُ َﻣ ْﻦ ﻳَ ْﻔ ُﺠ ُﺮﻙ‪.‬‬
‫ُ‬ ‫ﻋﻠَﻴْﻚَ ﺍ َ ْﻟ َﺨﻴ َْﺮ ﻭﻻ ﻧَ ْﻜﻔُ ُﺮﻙ ﻭﻧَ ْﺨﻠَ ُﻊ‬
‫ﻲ َ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺨﻠﻊ‪ :‬ﺍَﻟﻠّ ُﻬ ّﻢ ﺇِﻧّﺎ ﻧَ ْﺴﺘ َ ِﻌ ْﻴﻨُﻚ َﻭﻧَ ْﺴﺘ َ ْﻐﻔ ُِﺮﻙَ ﻭﻧُﺜْﻨِ ْ‬
‫ﻋﺬَﺍْ َﺑﻚَ ﺑِﺎﻟﻜُﻔّﺎ ْ ِﺭ ُﻣ ْﻠﺤِ ٌﻖ‪.‬‬‫ﻋﺬَﺍ َﺑﻚَ ﺍ َ ْﻟ َﺠﺪ ِﺇﻥ َ‬ ‫ﺼﻠِّﻲ ﻭﻧَ ْﺴ ُﺠﺪ ُ َﻭﺇِﻟَﻴْﻚَ ﻧَ ْﺴ َﻌﻰ ﻭﻧَ ْﺤ ِﻔﺪ ُ ﻧ َْﺮ ُﺟ ْﻮ َﺭﺣْ َﻤﺘ َْﻚ ﻭﻧَ ْﺨﺸَﻰ َ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺤﻔﺪ‪ :‬ﺍَﻟﻠّ ُﻬ ّﻢ ﺇﻳّﺎﻙَ ﻧَ ْﻌﺒُﺪ ُ ﻭﻟَﻚَ ﻧُ َ‬
‫ﻭﻛﺎﻥ ﺍﻟﻜﺜﻴﺮﻭﻥ ﻳﻌﺘﺒﺮﻭﻥ ﻫﺎﺗﻴﻦ ﺍﻟﺴﻮﺭﺗﻴﻦ ﺟﺰ ًءﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻨﻬﻢ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻮ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﻭﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‬
‫ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ .‬ﻭﻛﺎﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻳﻘﺮﺃ ﻫﺎﺗﻴﻦ ﺍﻟﺴﻮﺭﺗﻴﻦ ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻗﺪ ﻭﺿﻌﻬﻤﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻁﻲ ﻓﻲ ﺁﺧﺮ ﺗﻔﺴﻴﺮﻩ »ﺍﻟﺪﺭ ﺍﻟﻤﻨﺜﻮﺭ« ﺑﻌﺪ‬
‫»ﺍﻟﻤﻌﻮﺫﺗﻴﻦ« ﺇﻳﻤﺎﻧًﺎ ﻣﻨﻪ ﺑﺄﻧﻬﻤﺎ ﺳﻮﺭﺗﺎﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ ﻣﻦ ﺫﻟﻚ‪ ،‬ﺃﻧﻜﺮ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻠﻰ ﻟﺠﻨﺔ ﻋﺜﻤﺎﻥ ﺇﺿﺎﻓﺔ ﺍﻟﻤﻌﻮﺫﺗﻴﻦ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ )ﺃﻱ‬
‫ﺳﻮﺭﺗﻲ ﺍﻟﻔﻠﻖ ﻭﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻤﺎ ﺁﺧﺮ ﺳﻮﺭﺗﻴﻦ ﻭﻓﻘًﺎ ﻟﺘﺮﺗﻴﺐ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ‪ 113\20 :‬ﻭ‪ ،(114\21‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻓﻲ ﺍﻟﻔﺎﺗﺤﺔ )ﺃﻱ ﺍﻟﺴﻮﺭﺓ ‪ .(1\5‬ﻓﻴﻜﻮﻥ ﻋﺪﺩ‬
‫ﺳﻮﺭ ﻗﺮﺁﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ 111‬ﺳﻮﺭﺓ ﺑﺪﻝ ‪ 114‬ﺳﻮﺭﺓ ﻳﺘﻀﻤﻨﻬﺎ ﻗﺮﺁﻥ ﻋﺜﻤﺎﻥ‪ .9‬ﻭﻧﻨﻘﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺴﻴﻮﻁﻲ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ‪» :‬ﺃﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻛﺎﻥ ﻳﻨﻜﺮ‬
‫ﺣﺎﺻﻼ ﻓﻲ ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺑﻜﻮﻥ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬ ‫ً‬ ‫ﻛﻮﻥ ﺳﻮﺭﺓ ﺍﻟﻔﺎﺗﺤﺔ ﻭﺍﻟﻤﻌﻮﺫﺗﻴﻦ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﻓﻲ ﻏﺎﻳﺔ ﺍﻟﺼﻌﻮﺑﺔ‪ ،‬ﻷﻧﺎ ﺇﻥ ﻗﻠﻨﺎ ﺇﻥ ﺍﻟﻨﻘﻞ ﺍﻟﻤﺘﻮﺍﺗﺮ ﻛﺎﻥ‬
‫ﺣﺎﺻﻼ ﻓﻲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻓﻴﻠﺰﻡ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﺑﻤﺘﻮﺍﺗﺮ ﻓﻲ ﺍﻷﺻﻞ« ‪ .‬ﻭﻳﺸﺎﺭ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﻗﺮﺁﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻛﺎﻥ‬
‫‪10‬‬ ‫ً‬ ‫ﻓﺈﻧﻜﺎﺭﻩ ﻳﻮﺟﺐ ﺍﻟﻜﻔﺮ‪ .‬ﻭﺇﻥ ﻗﻠﻨﺎ ﻟﻢ ﻳﻜﻦ‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.72-71‬‬ ‫‪1‬‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.73‬‬ ‫‪2‬‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪ 68‬ﻭ‪.73‬‬ ‫‪3‬‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.167‬‬ ‫‪4‬‬

‫ﺍﺳﺒﻴﻨﺪﺍﺭﻱ‪ :‬ﻛﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻤﻜﻲ‪ ،‬ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺹ ‪.4‬‬ ‫‪5‬‬

‫ﺍﺳﺒﻴﻨﺪﺍﺭﻱ‪ :‬ﻛﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻤﻜﻲ‪ ،‬ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺹ ‪.5‬‬ ‫‪6‬‬

‫ﺍﺳﺒﻴﻨﺪﺍﺭﻱ‪ :‬ﻛﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻤﻜﻲ‪ ،‬ﺹ ‪.110‬‬ ‫‪7‬‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.195-187‬‬ ‫‪8‬‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.208-196‬‬ ‫‪9‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺍﻟﺠﺰء ‪ ،1‬ﺹ ‪.212‬‬ ‫‪10‬‬

‫‪7‬‬
‫ﺑﺪﻻ ﻣﻦ ﺯﻳﺪ‪،‬‬‫ﻣﻌﺘﺒﺮﺍ ﺍﻥ ﻧﺼﻪ ﺃﻓﻀﻞ ﻣﻦ ﻧﺺ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻭﺃﻧﻪ ﻛﺎﻥ ﻳﺠﺐ ﺍﺧﺘﻴﺎﺭﻩ ﻟﺠﻤﻊ ﺍﻟﻘﺮﺁﻥ ً‬ ‫ً‬ ‫ﻭﺍﺳﻊ ﺍﻻﻧﺘﺸﺎﺭ ﻓﻲ ﺍﻟﻜﻮﻓﺔ ﻭﻗﺪ ﺭﻓﺾ ﺗﺴﻠﻴﻢ ﻗﺮﺁﻧﻪ ﻟﺤﺮﻗﻪ‬
‫ﻓﻘﺪ ﺃﺻﺒﺢ ﻣﺴﻠ ًﻤﺎ ﻓﻲ ﻣﻜﺔ ﻗﺒﻞ ﻣﻮﻟﺪ ﺯﻳﺪ‪ .‬ﻭﻳﺨﺒﺮﻧﺎ ﺍﻟﻴﻌﻘﻮﺑﻲ‪» :‬ﺟﻤﻊ ﻋﺜﻤﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻟﻔﻪ‪ ،‬ﻭﺻﻴﺮ ﺍﻟﻄﻮﺍﻝ ﻣﻊ ﺍﻟﻄﻮﺍﻝ‪ ،‬ﻭﺍﻟﻘﺼﺎﺭ ﻣﻊ ﺍﻟﻘﺼﺎﺭ ﻣﻦ ﺍﻟﺴﻮﺭ‪،‬‬
‫ﻭﻛﺘﺐ ﻓﻲ ﺟﻤﻊ ﺍﻟﻤﺼﺎﺣﻒ ﻣﻦ ﺍﻵﻓﺎﻕ ﺣﺘﻰ ﺟﻤﻌﺖ‪ ،‬ﺛﻢ ﺳﻠﻘﻬﺎ ﺑﺎﻟﻤﺎء ﺍﻟﺤﺎﺭ ﻭﺍﻟﺨﻞ‪ ،‬ﻭﻗﻴﻞ ﺃﺣﺮﻗﻬﺎ‪ ،‬ﻓﻠﻢ ﻳﺒﻖ ﻣﺼﺤﻒ ﺇﻻ ﻓﻌﻞ ﺑﻪ ﺫﻟﻚ ﺧﻼ ﻣﺼﺤﻒ ﺍﺑﻦ‬
‫ﺧﺒﺎﻻ ﻭﻫﺬﻩ ﺍﻷﻣﺔ‬‫ﻣﺴﻌﻮﺩ‪ .‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﺎﻟﻜﻮﻓﺔ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﺃﻥ ﻳﺪﻓﻊ ﻣﺼﺤﻔﻪ ﺇﻟﻰ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﺎﻣﺮ‪ ،‬ﻭﻛﺘﺐ ﺇﻟﻴﻪ ﻋﺜﻤﺎﻥ‪ :‬ﺃﻥ ﺃﺷﺨﺼﻪ‪ ،‬ﺇﻧﻪ ﻟﻢ ﻳﻜﻦ ﻫﺬﺍ ﺍﻟﺪﻳﻦ ً‬
‫ُ‬
‫ﻓﺠﺰ ﺑﺮﺟﻠﻪ ﺣﺘﻰ ﻛﺴﺮ‬ ‫ﻓﺴﺎﺩ ًﺍ‪ .‬ﻓﺪﺧﻞ ﺍﻟﻤﺴﺠﺪ ﻭﻋﺜﻤﺎﻥ ﻳﺨﻄﺐ‪ ،‬ﻓﻘﺎﻝ ﻋﺜﻤﺎﻥ‪ :‬ﺇﻧﻪ ﻗﺪ ﻗﺪﻣﺖ ﻋﻠﻴﻜﻢ ﺩﺍﺑﺔ ﺳﻮء‪ ،‬ﻓﻜﻠﻤﻪ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﻜﻼﻡ ﻏﻠﻴﻆ ﻓﺄﻣﺮ ﺑﻪ ﻋﺜﻤﺎﻥ‪ّ ،‬‬
‫ﻟﻪ ﺿﻠﻌﺎﻥ«‪ .‬ﻭﻳﻈﻬﺮ ﺃﻥ ﻣﺼﺤﻒ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﺳﺘﻤﺮ ﻣﻮﺟﻮﺩ ًﺍ ﺣﺘﻰ ﻋﺎﻡ ‪ 389‬ﻫﺠﺮﻳﺔ ﺣﻴﺚ ﺗﻢ ﺣﺮﻗﻪ ﺑﻌﺪ ﻓﺘﻨﺔ ﺑﻴﻦ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺴﻨﺔ ﺑﺒﻐﺪﺍﺩ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻟﺴﺮﺧﺴﻲ‬
‫ﻓﻲ ﺍﻟﻤﺒﺴﻮﻁ‪» :‬ﻭﻧﺤﻦ ﺃﺛﺒﺘﻨﺎ ﺍﻟﺘﺘﺎﺑﻊ ﺑﻘﺮﺍءﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻓﺈﻧﻬﺎ ﻛﺎﻧﺖ ﻣﺸﻬﻮﺭﺓ ﺇﻟﻰ ﺯﻣﻦ ﺃﺑﻲ ﺣﻨﻴﻔﺔ ﺭﺣﻤﻪ ﷲ ﺗﻌﺎﻟﻰ ﺣﺘﻰ ﻛﺎﻥ ﺳﻠﻴﻤﺎﻥ ﺍﻷﻋﻤﺶ ﻳﻘﺮﺃ ﺧﺘ ًﻤﺎ ﻋﻠﻰ‬
‫ﺣﺮﻑ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺧﺘ ًﻤﺎ ﻣﻦ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻋﻨﺪﻧﺎ ﺗﺜﺒﺖ ﺑﺎﻟﺨﺒﺮ ﺍﻟﻤﺸﻬﻮﺭ«‪ .1‬ﻭﻟﻢ ﻳﻜﻦ ﻣﺼﺤﻒ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻫﻮ ﺍﻟﻮﺣﻴﺪ ﺍﻟﻤﺘﺪﺍﻭﻝ‪ .‬ﻓﻴﺬﻛﺮ ﺍﺑﻦ‬
‫ﺍﻟﻨﺪﻳﻢ )ﺗﻮﻓﻰ ﻋﺎﻡ ‪ (995‬ﻓﻲ ﺍﻟﻔﻬﺮﺳﺖ‪» :‬ﺭﺃﻳﺖ ﺃﻧﺎ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻋﻨﺪ ﺃﺑﻲ ﻳﻌﻠﻰ ﺣﻤﺰﺓ ﺍﻟﺤﺴﻨﻲ ﺭﺣﻤﻪ ﷲ ﻣﺼﺤﻔًﺎ ﻗﺪ ﺳﻘﻂ ﻣﻨﻪ ﺃﻭﺭﺍﻕ ﺑﺨﻂ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻁﺎﻟﺐ‬
‫ﻳﺘﻮﺍﺭﺛﻪ ﺑﻨﻮ ﺣﺴﻦ ﻋﻠﻰ ﻣﺮ ﺍﻟﺰﻣﺎﻥ«‪.2‬‬
‫ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﻭﺟﻮﺩ ﺁﻳﺎﺕ ﻁﻮﻳﻠﺔ ﺿﻤﻦ ﺳﻮﺭ ﺁﻳﺎﺗﻬﺎ ﻗﺼﻴﺮﺓ‪ ،‬ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺩﺧﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﻲ ﺑﻤﺜﺎﺑﺔ ﺗﻔﺎﺳﻴﺮ ﺭﺑﻤﺎ ﺃﺿﻴﻔﺖ ﻟﻠﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻟﺘﻮﺿﻴﺢ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻬﺎ‪ .‬ﻭﻧﺬﻛﺮ ﻣﻨﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺳﻮﺭﺓ ﺍﻟﻤﺰﻣﻞ ‪ ،20 :73\3‬ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ ‪ ،31 :74\4‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﺗﺤﺔ ‪ ،7 :1\5‬ﺳﻮﺭﺓ ﺍﻟﻌﺼﺮ ‪،3 :103\13‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ‪ 23 :53\23‬ﻭ‪ ،32‬ﺳﻮﺭﺓ ﺍﻟﺒﺮﻭﺝ ‪ 10 :85\27‬ﻭ‪ ،11‬ﺳﻮﺭﺓ ﺍﻟﺘﻴﻦ ‪ ،6 :95\28‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء ‪ ،227 :26\47‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ‪:37\56‬‬
‫‪ 102‬ﻭ‪ ،158‬ﻭﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ ‪ ،37 :44\64‬ﺳﻮﺭﺓ ﺍﻻﻧﺸﻘﺎﻕ ‪.25 :84\83‬‬
‫ﺳﻮﺭﺍ‬
‫ً‬ ‫ﺇﻥ‬ ‫ﻭﻳﻘﻮﻟﻮﻥ‬ ‫ﺍﻟﺴﻴﺎﺳﻲ‪.‬‬ ‫ﻣﻨﺎﻓﺴﻪ‬ ‫(‪،‬‬ ‫‪661‬‬ ‫)ﺗﻮﻓﻲ‬ ‫ﻋﻠﻲ‬ ‫ﺇﻟﻰ‬ ‫ﺗﺸﻴﺮ‬ ‫ﻗﺮﺁﻧﻴﺔ‬ ‫ﻧﺼﻮﺹ‬ ‫ﻭﻳﺘﻬﻢ ﺑﻌﺾ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺨﻠﻴﻔﺔ ﻋﺜﻤﺎﻥ )ﺗﻮﻓﻲ ‪ (656‬ﺑﺤﺬﻑ ﺃﻭ ﺗﻌﺪﻳﻞ‬
‫ﻛﺎﻣﻠﺔ ﻭﻋﺪﺩ ًﺍ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﺧﺘﻔﺖ ﺃﻭ ﺍﺟﺘﺜﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻳﺬﻛﺮ ﻛﺎﺗﺐ ﺳﻨﻲ ‪ 208‬ﺃﻣﺜﻠﺔ ﻟﻠﺘﺤﺮﻳﻒ ﺍﻟﺬﻱ ﻳﺰﻋﻤﻪ ﺍﻟﺸﻴﻌﺔ‪ .3‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻛﺘﺎﺏ ﺷﻴﻌﻲ ﻳﻨﻔﻲ ﻣﺜﻞ‬
‫ﻫﺬﻩ ﺍﻻﺗﻬﺎﻣﺎﺕ ﻋﻦ ﺍﻟﺸﻴﻌﺔ ﻭﻳﻀﻴﻒ ﺃﻥ ﺍﺩﻋﺎءﺍﺕ ﺗﺤﺮﻳﻒ ﻣﻤﺎﺛﻞ ﺃﻛﺜﺮ ﻋﺪﺩًﺍ ﺗﻮﺟﺪ ﻓﻲ ﻛﺘﺐ ﺳﻨﻴﺔ‪ .4‬ﻭﻣﻦ ﺑﻴﻦ ﺗﻠﻚ ﺍﻟﺴﻮﺭ ﺍﻟﺘﻲ ﻳﻌﺘﻘﺪ ﺑﻌﺾ ﺍﻟﺸﻴﻌﺔ ﺍﻧﻪ ﺗﻢ‬
‫ﺣﺬﻓﻬﺎ ﻣﻦ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﺳﻮﺭﺓ ﺍﻟﻮﻻﻳﺔ ﻭﺳﻮﺭﺓ ﺍﻟﻨﻮﺭﻳﻦ ﻛﻲ ﻻ ﻳﺤﺼﻞ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻁﺎﻟﺐ ﻋﻠﻰ ﺍﻟﺨﻼﻓﺔ ﺑﻌﺪ ﻭﻓﺎﺓ ﻣﺤﻤﺪ‪ .‬ﻭﻧﺤﻦ ﻧﻨﻘﻠﻬﻤﺎ ﻫﻨﺎ ﻟﻤﺠﺮﺩ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻓﺎﻟﻌﻠﻢ ﺑﺎﻟﺸﻲء ﺧﻴﺮ ﻣﻦ ﺍﻟﺠﻬﻞ ﺑﻪ‪:‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻮﻻﻳﺔ‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻨﺒﻲ ﻭﺑﺎﻟﻮﻟﻲ ﺍﻟﻠﺬﻳﻦ ﺑﻌﺜﻨﺎﻫﻤﺎ ﻳﻬﺪﻳﺎﻧﻜﻢ ﺇﻟﻰ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ • ﻧﺒﻲ ﻭﻭﻟﻲ ﺑﻌﻀﻬﻤﺎ ﻣﻦ ﺑﻌﺾ ﻭﺃﻧﺎ ﺍﻟﻌﻠﻴﻢ ﺍﻟﺨﺒﻴﺮ • ﺇﻥ ﺍﻟﺬﻳﻦ‬
‫ﻳﻮﻓﻮﻥ ﺑﻌﻬﺪ ﷲ ﻟﻬﻢ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ • ﻭﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺗﻠﻴﺖ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻨﺎ ﻛﺎﻧﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ ﻣﻜﺬﺑﻴﻦ • ﺇﻥ ﻟﻬﻢ ﻓﻲ ﺟﻬﻨﻢ ﻣﻘﺎ ًﻣﺎ ﻋﻈﻴ ًﻤﺎ ﺇﺫﺍ ﻧﻮﺩﻱ ﻟﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻳﻦ‬
‫ﻲ ﻣﻦ ﺍﻟﺸﺎﻫﺪﻳﻦ‪.5‬‬ ‫ﺍﻟﻈﺎﻟﻤﻮﻥ ﺍﻟﻤﻜﺬﺑﻮﻥ ﻟﻠﻤﺮﺳﻠﻴﻦ • ﻣﺎ ﺧﻠﻔﻬﻢ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺇﻻ ﺑﺎﻟﺤﻖ ﻭﻣﺎ ﻛﺎﻥ ﷲ ﻟﻴﻈﻬﺮﻫﻢ ﺇﻟﻰ ﺃﺟﻞ ﻗﺮﻳﺐ ﻭﺳﺒﺢ ﺑﺤﻤﺪ ﺭﺑﻚ ﻭﻋﻠ ّ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭﻳﻦ‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺁﻣﻨﻮﺍ ﺑﺎﻟﻨﻮﺭﻳﻦ ﺃﻧﺰﻟﻨﺎﻫﻤﺎ ﻳﺘﻠﻮﺍﻥ ﻋﻠﻴﻜﻢ ﺁﻳﺎﺗﻲ ﻭﻳﺤﺬﺭﺍﻧﻜﻢ ﻋﺬﺍﺏ ﻳﻮﻡ ﻋﻈﻴﻢ • ﻧﻮﺭﺍﻥ ﺑﻌﻀﻬﻤﺎ ﻣﻦ ﺑﻌﺾ ﻭﺃﻧﺎ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻌﻠﻴﻢ • ﺇﻥ‬
‫ﺍﻟﺬﻳﻦ ﻳﻮﻓﻮﻥ ﻭﺭﺳﻮﻟﻪ ﻓﻲ ﺁﻳﺎﺕ ﻟﻬﻢ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ • ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺁﻣﻨﻮﺍ ﺑﻨﻘﻀﻬﻢ ﻣﻴﺜﺎﻗﻬﻢ ﻭﻣﺎ ﻋﺎﻫﺪﻫﻢ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﻳﻘﺬﻓﻮﻥ ﻓﻲ ﺍﻟﺠﺤﻴﻢ •‬
‫ﻅﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﻋﺼﻮﺍ ﺍﻟﻮﺻﻲ ﺍﻟﺮﺳﻮﻝ ﺃﻭﻟﺌﻚ ﻳﺴﻘﻮﻥ ﻣﻦ ﺣﻤﻴﻢ • ﺇﻥ ﷲ ﺍﻟﺬﻱ ﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺑﻤﺎ ﺷﺎء ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺟﻌﻞ ﻣﻦ‬
‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﺃﻭﻟﺌﻚ ﻓﻲ ﺧﻠﻘﻪ ﻳﻔﻌﻞ ﷲ ﻣﺎ ﻳﺸﺎء ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ • ﻗﺪ ﻣﻜﺮ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﺑﺮﺳﻠﻬﻢ ﻓﺄﺧﺬﻫﻢ ﺑﻤﻜﺮﻫﻢ ﺇﻥ ﺃﺧﺬﻱ ﺷﺪﻳﺪ ﺃﻟﻴﻢ • ﺇﻥ‬
‫ﷲ ﻗﺪ ﺃﻫﻠﻚ ﻋﺎﺩ ًﺍ ﻭﺛﻤﻮﺩ ًﺍ ﺑﻤﺎ ﻛﺴﺒﻮﺍ ﻭﺟﻌﻠﻬﻢ ﻟﻜﻢ ﺗﺬﻛﺮﺓ ﻓﻼ ﺗﺘﻘﻮﻥ • ﻭﻓﺮﻋﻮﻥ ﺑﻤﺎ ﻁﻐﻰ ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﺃﺧﻴﻪ ﻫﺎﺭﻭﻥ ﺃﻏﺮﻗﺘﻪ ﻭﻣﻦ ﺗﺒﻌﻪ ﺃﺟﻤﻌﻴﻦ •‬
‫ﻟﻴﻜﻮﻥ ﻟﻜﻢ ﺁﻳﺔ ﻭﺇﻥ ﺃﻛﺜﺮﻛﻢ ﻓﺎﺳﻘﻮﻥ • ﺇﻥ ﷲ ﻳﺠﻤﻌﻬﻢ ﻓﻲ ﻳﻮﻡ ﺍﻟﺤﺸﺮ ﻓﻼ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺠﻮﺍﺏ ﺣﻴﻦ ﻳﺴﺄﻟﻮﻥ • ﺇﻥ ﺍﻟﺠﺤﻴﻢ ﻣﺄﻭﺍﻫﻢ ﻭﺃﻥ ﷲ ﻋﻠﻴﻢ ﺣﻜﻴﻢ • ﻳﺎ‬
‫ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﺑﻠﻎ ﺇﻧﺬﺍﺭﻱ ﻓﺴﻮﻑ ﻳﻌﻠﻤﻮﻥ • ﻗﺪ ﺧﺴﺮ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻋﻦ ﺁﻳﺎﺗﻲ ﻭﺣﻜﻤﻲ ﻣﻌﺮﺿﻮﻥ • ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﻳﻮﻓﻮﻥ ﺑﻌﻬﺪﻙ ﺃﻧّﻲ ﺟﺰﻳﺘﻬﻢ ﺟﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ •‬
‫ﺇﻥ ﷲ ﻟﺬﻭ ﻣﻐﻔﺮﺓ ﻭﺃﺟﺮ ﻋﻈﻴﻢ • ﻭﺇﻥ ﻋﻠﻴّﺎ ﻣﻦ ﺍﻟﻤﺘﻘﻴﻦ • ﻭﺇﻧﺎ ﻟﻨﻮﻓﻴﻪ ﺣﻘﻪ ﻳﻮﻡ ﺍﻟﺪﻳﻦ • ﻣﺎ ﻧﺤﻦ ﻋﻦ ﻅﻠﻤﻪ ﺑﻐﺎﻓﻠﻴﻦ • ﻭﻛﺮﻣﻨﺎﻩ ﻋﻠﻰ ﺃﻫﻠﻚ ﺃﺟﻤﻌﻴﻦ • ﻓﺈﻧﻪ‬
‫ﻭﺫﺭﻳﺘﻪ ﻟﺼﺎﺑﺮﻭﻥ • ﻭﺇﻥ ﻋﺪﻭﻫﻢ ﺃﻣﺎﻡ ﺍﻟﻤﺠﺮﻣﻴﻦ • ﻗﻞ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﻌﺪﻣﺎ ﺁﻣﻨﻮﺍ ﻁﻠﺒﺘﻢ ﺯﻳﻨﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﺳﺘﻌﺠﻠﺘﻢ ﺑﻬﺎ ﻭﻧﺴﻴﺘﻢ ﻣﺎ ﻭﻋﺪﻛﻢ ﷲ ﻭﺭﺳﻮﻟﻪ‬
‫ﻭﻧﻘﻀﺘﻢ ﺍﻟﻌﻬﻮﺩ ﻣﻦ ﺑﻌﺪ ﺗﻮﻛﻴﺪﻫﺎ ﻭﻗﺪ ﺿﺮﺑﻨﺎ ﻟﻜﻢ ﺍﻷﻣﺜﺎﻝ ﻟﻌﻠﻜﻢ ﺗﻬﺘﺪﻭﻥ • ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻗﺪ ﺃﻧﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻓﻴﻬﺎ ﻣﻦ ﻳﺘﻮﻓﺎﻩ ﻣﺆﻣﻨًﺎ ﻭﻣﻦ ﻳﺘﻮﻟﻴﻪ‬
‫ﻣﻦ ﺑﻌﺪﻙ ﻳﻈﻬﺮﻭﻥ • ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ ﺇﻧﻬﻢ ﻣﻌﺮﺿﻮﻥ • ﺇﻧﺎ ﻟﻬﻢ ﻣﺤﻀﺮﻭﻥ • ﻓﻲ ﻳﻮﻡ ﻻ ﻳﻐﻨﻲ ﻋﻨﻬﻢ ﺷﻲء ﻭﻻ ﻫﻢ ﻳُﺮﺣﻤﻮﻥ • ﺇﻥ ﻟﻬﻢ ﺟﻬﻨﻢ ﻣﻘﺎ ًﻣﺎ ﻋﻨﻪ ﻻ‬
‫ﻳﻌﺪﻟﻮﻥ • ﻓﺴﺒﺢ ﺑﺎﺳﻢ ﺭﺑﻚ ﻭﻛﻦ ﻣﻦ ﺍﻟﺴﺎﺟﺪﻳﻦ • ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺑﻤﺎ ﺍﺳﺘﺨﻠﻒ ﻓﺒﻐﻮﺍ ﻫﺎﺭﻭﻥ • ﻓﺼﺒﺮ ﺟﻤﻴﻞ ﻓﺠﻌﻠﻨﺎ ﻣﻨﻬﻢ ﺍﻟﻘﺮﺩﺓ‬
‫ﻭﺍﻟﺨﻨﺎﺯﻳﺮ ﻭﻟﻌﻨﺎﻫﻢ ﺇﻟﻰ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ • ﻓﺎﺻﺒﺮ ﻓﺴﻮﻑ ﻳﺒﺼﺮﻭﻥ • ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎ ﺑﻚ ﺍﻟﺤﻜﻢ ﻛﺎﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻚ ﻣﻦ ﺍﻟﻤﺮﺳﻠﻴﻦ • ﻭﺟﻌﻠﻨﺎ ﻟﻚ ﻣﻨﻬﻢ ﻭﺻﻴًﺎ ﻟﻌﻠﻬﻢ‬
‫ﻗﻠﻴﻼ ﻓﻼ ﺗﺴﺄﻝ ﻋﻦ ﺍﻟﻨﺎﻛﺜﻴﻦ • ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ ﻗﺪ ﺟﻌﻠﻨﺎ ﻟﻚ ﻓﻲ ﺃﻋﻨﺎﻕ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‬ ‫ﻳﺮﺟﻌﻮﻥ • ﻭﻣﻦ ﻳﺘﻮﻟﻰ ﻋﻦ ﺃﻣﺮﻱ ﻓﺈﻧﻲ ﻣﺮﺟﻌﻪ ﻓﻠﻴﺘﻤﺘﻌﻮﺍ ﺑﻜﻔﺮﻫﻢ ً‬
‫ﻋﻬﺪًﺍ ﻓﺨﺬﻩ ﻭﻛﻦ ﻣﻦ ﺍﻟﺸﺎﻛﺮﻳﻦ • ﺇﻥ ﻋﻠﻴّﺎ ﻗﺎﻧﺘًﺎ ﺑﺎﻟﻠﻴﻞ ﺳﺎﺟﺪ ًﺍ ﻳﺤﺬﺭ ﺍﻵﺧﺮﺓ ﻭﻳﺮﺟﻮﺍ ﺛﻮﺍﺏ ﺭﺑﻪ ﻗﻞ ﻫﻞ ﻳﺴﺘﻮﻱ ﺍﻟﺬﻳﻦ ﻅﻠﻤﻮﺍ ﻭﻫﻢ ﺑﻌﺬﺍﺑﻲ ﻳﻌﻠﻤﻮﻥ •‬
‫ﺳﻨﺠﻌﻞ ﺍﻷﻏﻼﻝ ﻓﻲ ﺃﻋﻨﺎﻗﻬﻢ ﻭﻫﻢ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻬﻢ ﻳﻨﺪﻣﻮﻥ • ﺇﻧﺎ ﺑﺸﺮﻧﺎﻙ ﺑﺬﺭﻳﺘﻪ ﺍﻟﺼﺎﻟﺤﻴﻦ • ﻭﺇﻧﻬﻢ ﻷﻣﺮﻧﺎ ﻻ ﻳﺨﻠﻔﻮﻥ • ﻓﻌﻠﻴﻬﻢ ﻣﻨﻲ ﺻﻠﻮﺍﺕ ﻭﺭﺣﻤﺔ‬
‫ﺃﺣﻴﺎ ًء ﻭﺃﻣﻮﺍﺗًﺎ ﻳﻮﻡ ﻳﺒﻌﺜﻮﻥ ﻭﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺒﻐﻮﻥ ﻋﻠﻴﻬﻢ ﻣﻦ ﺑﻌﺪﻙ ﻏﻀﺒﻲ ﺇﻧﻬﻢ ﻗﻮﻡ ﺳﻮء ﺧﺎﺳﺮﻳﻦ • ﻭﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺳﻠﻜﻮﺍ ﻣﺴﻠﻜﻬﻢ ﻣﻨﻲ ﺭﺣﻤﺔ ﻭﻫﻢ ﻓﻲ‬
‫ﺍﻟﻐﺮﻓﺎﺕ ﺁﻣﻨﻮﻥ • ﻭﺍﻟﺤﻤﺪ Š ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪.6‬‬
‫ﻭﺍﻟﺠﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻳﺪﱠﻋﻮﻥ ﺑﺄﻥ ﺳﻮﺭﺓ ﺍﻟﻤﺴﺪ )‪ (111\6‬ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻘﺪ ﻛﺎﻥ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ ﺇﻣﺎﻡ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻳﺘﻤﻨﻰ ﻭﻳﻘﻮﻝ‪» :‬ﻭﺩﺩﺕ ﺃﻧﻨﻲ ﺃﺣﻚ‬
‫ﻋﻠَﻰ ﺃﺑﻲ ﻟﻬﺐ ﻭﻫﻮ ﻣﺎ ﻳﺰﺍﻝ ﺣﻴًﺎ ﻭﻣﺨﺎﻁﺒًﺎ ﺑﺎﻟﺪﻋﻮﺓ‪ ،‬ﻭﻓﻴﻬﺎ ﺇﺧﺒﺎﺭ ﺑﺄﻧﻪ ﻣﻦ‬ ‫ﺐ َﻭﺗ َﺐﱠ «‪ ،‬ﻷﻥ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻛﺎﻧﻮﺍ ﻗﺪﺭﻳﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻧﺰﻟﺖ َ‬ ‫ﱠﺖ ﻳَﺪَﺍ ﺃَﺑِﻲ ﻟَ َﻬ ٍ‬
‫ﺳﻮﺭﺓ ﺗَﺒ ْ‬

‫ﻧﺒﻴﻞ ﻓﻴﺎﺽ‪ :‬ﻓﺮﻭﻗﺎﺕ ﺍﻟﻤﺼﺎﺣﻒ‪ :‬ﻣﺼﺤﻒ ﺍﺑﻦ ﻣﺴﻌﻮﺩ )‪.(http://goo.gl/UHiIDb‬‬ ‫‪1‬‬

‫ﺍﺑﻦ ﺍﻟﻨﺪﻳﻢ‪ :‬ﺍﻟﻔﻬﺮﺳﺖ‪.‬‬ ‫‪2‬‬

‫ﻣﺎﻝ ﷲ‪ :‬ﺍﻟﺸﻴﻌﺔ ﻭﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 9 :15\54‬ﺣﻮﻝ ﻛﻴﻔﻴﺔ ﺗﺒﺮﻳﺮ ﺍﻟﺸﻴﻌﺔ ﻭﺟﻮﺩ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺤﺮﻳﻒ ﺭﻏﻢ ﺍﻵﻳﺔ » ِﺇﻧﱠﺎ ﻧَﺤْ ُﻦ ﻧ ﱠَﺰ ْﻟﻨَﺎ ﺍﻟ ِﺬّ ْﻛ َﺮ َﻭﺇِﻧﱠﺎ ﻟَﻪُ ﻟَ َﺤﺎﻓِ ُ‬
‫ﻈﻮﻥَ « )‪.(9 :15\54‬‬ ‫‪3‬‬

‫ﻭﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﻅﻬﻴﺮ‪ :‬ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﻘﺮﺁﻥ )‪.(http://goo.gl/tWN9eo‬‬

‫ﺭﺳﻮﻝ ﺟﻌﻔﺮﻳﺎﻥ‪ :‬ﺃﻛﺬﻭﺑﺔ ﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﺑﻴﻦ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺴﻨّﺔ‪ .‬ﻭﺣﻮﻝ ﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺍﻧﻈﺮ ﺃﻳﻀًﺎ ﺍﻟﺬﻫﺒﻲ‪ :‬ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺹ ‪.310 ،301 ،295 ،279-278 ،221-219‬‬ ‫‪4‬‬

‫ﺻﻮﺭﺓ ﻟﻬﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻓﻲ ﻗﺮﺁﻥ ﺍﻟﺸﻴﻌﺔ ‪ .http://goo.gl/CwtClX‬ﻭﻗﺪ ﺗﻮﻗﻔﺖ ﺇﻳﺮﺍﻥ ﻋﻦ ﻁﺒﺎﻋﺔ ﻫﺬﻩ ﺍﻟﻤﺼﺎﺣﻒ‪.‬‬ ‫‪5‬‬

‫ﺻﻮﺭﺓ ﻫﻨﺎ ‪ http://goo.gl/O469XL‬ﻭﻫﻨﺎ ‪ http://goo.gl/hSZisJ‬ﻟﻠﻄﺒﻌﺔ ﺍﻟﺤﺠﺮﻳﺔ ﻣﻦ ﻛﺘﺎﺏ ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﺗﺤﺮﻳﻒ ﻛﺘﺎﺏ ﺭﺏ ﺍﻷﺭﺑﺎﺏ ﻣﻦ ﺗﺄﻟﻴﻒ ﺍﻟﻨﻮﺭﻱ ﺍﻟﻄﺒﺮﺳﻲ‬ ‫‪6‬‬

‫)ﻣﺘﻮﻓﻲ ﻋﺎﻡ ‪ .(1902‬ﻭﻛﺘﺎﺑﻪ ﻣﺮﻓﻮﺽ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﺸﻴﻌﺔ ﻭﻣﻦ ﺑﻴﻨﻬﻢ ﺍﻟﺨﻤﻴﻨﻲ‪.‬‬

‫‪8‬‬
‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪ .1‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺨﻮﺍﺭﺝ ﻳﺪﱠﻋﻮﻥ ﺃﻥ ﺳﻮﺭﺓ ﻳﻮﺳﻒ )‪ (12\53‬ﺃﻳﻀًﺎ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳﻨﺴﺐ ﺇﻟﻰ ﻁﺎﺋﻔﺘﻴﻦ ﻣﻨﻬﻢ ﻫﻤﺎ ﺍﻟﻌﺠﺎﺭﺩﺓ ﻭﺍﻟﻤﻴﻤﻮﻧﻴﺔ‪،‬‬
‫ﻭﺣﺠﺘﻬﻢ ﻓﻲ ﻫﺬﺍ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺟﺎء ﺑﺎﻟﺠﺪ‪ ،‬ﻭﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻗﺼﺺ ﺍﻟﺤﺐ ﻭﺍﻟﻌﺸﻖ‪ .2‬ﻭﻳﺮﻯ ﺭﺷﺎﺩ ﺧﻠﻴﻔﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻧﻴﻴﻦ ﻭﻣﺒﺘﺪﻉ ﻓﻜﺮﺓ ﺍﻹﻋﺠﺎﺯ‬
‫ﻋﻠَ ْﻴ ُﻜﻢ ﺑِ ْﺎﻟ ُﻤﺆْ ِﻣﻨِﻴﻦَ َﺭﺅ ٌ‬
‫ُﻭﻑ ﱠﺭﺣِ ﻴ ٌﻢ ﻓَﺈِﻥ ﺗ ََﻮﻟﱠ ْﻮﺍ ﻓَﻘُ ْﻞ‬ ‫ﻳﺺ َ‬ ‫ﻋﻠَ ْﻴ ِﻪ َﻣﺎ َ‬
‫ﻋ ِﻨﺘ ﱡ ْﻢ َﺣ ِﺮ ٌ‬ ‫ﻳﺰ َ‬‫ﻋ ِﺰ ٌ‬ ‫ﺳﻮ ٌﻝ ِ ّﻣ ْﻦ ﺃَﻧﻔُ ِﺴ ُﻜ ْﻢ َ‬ ‫ﺍﻟﻌﺪﺩﻱ ﻟﻠﻘﺮﺁﻥ ﺍﻋﺘﻤﺎﺩ ًﺍ ﻋﻠﻰ ﺭﻗﻢ ‪ 19‬ﺃﻥ ﺍﻵﻳﺘﻴﻦ »ﻟَﻘَﺪْ َﺟﺎ َء ُﻛ ْﻢ َﺭ ُ‬
‫ﻋﻠَ ْﻴ ِﻪ ﺗ ََﻮ ﱠﻛ ْﻠﺖُ َﻭﻫ َُﻮ َﺭﺏﱡ ْﺍﻟﻌَ ْﺮ ِﺵ ْﺍﻟﻌَﻈِ ِﻴﻢ« )‪ (129-128 :9\113‬ﻟﻴﺴﺘﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻷﻧﻬﻤﺎ ﻟﻢ ﻳﻮﺍﻓﻘﺎ ﻧﻈﺮﻳﺘﻪ ﺍﻟﺤﺴﺎﺑﻴﺔ‪ ،‬ﻓﻘﺎﻡ ﺑﺤﺬﻓﻬﻤﺎ‬ ‫} ُ ﻻ ﺇِﻟَﻪَ ﺇِﻻﱠ ﻫ َُﻮ َ‬ ‫ﻲ ﱠ‬ ‫َﺣ ْﺴﺒِ َ‬
‫ً‬
‫ﻣﻦ ﺗﺮﺟﻤﺘﻪ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﻟﻠﻘﺮﺁﻥ ‪ .‬ﻭﻗﺪ ﺗﺒﻨﻰ ﻧﻔﺲ ﺍﻟﻔﻜﺮﺓ ﺗﻠﻤﻴﺬﻩ ﺍﻟﺘﺮﻛﻲ ﺍﺩﻳﺐ ﻳﻮﻛﺴﻞ ﻓﻲ ﺗﺮﺟﻤﺘﻪ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ‪ ،‬ﻣﻀﻴﻔﺎ ﺍﻵﻳﺘﻴﻦ ﺩﻭﻥ ﺗﺮﻗﻴﻢ ﻭﻭﺿﻊ ﻣﻼﺣﻈﺔ‬ ‫‪3‬‬

‫ﻣﺸﻴﺮﺍ ﺇﻟﻰ ﺍﻧﻬﻤﺎ ﻟﻴﺴﺘﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪.4‬‬ ‫ً‬

‫ﻭﺗﺬﻛﺮ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﺃﻥ ﺍﻟﻤﻼﻙ ﺟﺒﺮﻳﻞ ﻛﺎﻥ ﻳﺮﺍﺟﻊ ﺍﻟﻘﺮﺁﻥ ﻛﻞ ﺳﻨﺔ ﻣﻊ ﺍﻟﻨﺒﻲ‪ ،‬ﻭﻓﻲ ﺁﺧﺮ ﺳﻨﺔ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺍﺟﻌﺔ ﻗﺒﻞ ﻭﻓﺎﺗﻪ‪ .‬ﻭﻛﺎﻥ ﺍﻟﻤﻼﻙ ﻳﺤﺬﻑ‬
‫ﻋﺪﺩًﺍ ﻣﻦ ﺍﻵﻳﺎﺕ ﻓﻲ ﻛﻞ ﻣﺮﺍﺟﻌﺔ‪ .‬ﻭﺭﻏﻢ ﻣﺎ ﻳﺘﻀﻤﻨﻪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﺧﺮﺍﻓﺔ ﺇﻻ ﺃﻥ ﺍﻟﺴﻴﻮﻁﻲ )ﺗﻮﻓﻰ ﻋﺎﻡ ‪ (1505‬ﻳﺬﻛﺮ ﻟﻨﺎ ﺃﻥ ﻋﺪﺩ ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬
‫‪ 33\90‬ﻛﺎﻥ ‪ 200‬ﺁﻳﺔ ﺃﻭ ﺃﻁﻮﻝ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ 2\87‬ﺍﻟﺘﻲ ﺗﺘﻀﻤﻦ ‪ 286‬ﺁﻳﺔ‪ ،‬ﻭﻟﻜﻦ ﻟﻢ ﻳﺒﻖَ ﻣﻨﻬﺎ ﺣﺎﻟﻴًﺎ ﺇﻻ ‪ 73‬ﺁﻳﺔ‪ .‬ﻭﻳﻌﻄﻲ ﺍﻟﺴﻴﻮﻁﻲ ﺃﻣﺜﻠﺔ ﺃﺧﺮﻯ ﻟﺴﻮﺭ‬
‫ﻭﺁﻳﺎﺕ ﺍﺧﺘﻔﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﻨﻘﻞ ﻋﻦ ﺃﺑﻲ ﻋﺒﻴﺪ‪» :‬ﺣﺪﺛﻨﺎ ﺇﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻦ ﺃﻳﻮﺏ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ ﻻ ﻳﻘﻮﻟﻦ ﺃﺣﺪﻛﻢ ﻗﺪ ﺃﺧﺬﺕ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ‬
‫ﻭﻣﺎ ﻳﺪﺭﻳﻪ ﻣﺎ ﻛﻠﻪ‪ .‬ﻗﺪ ﺫﻫﺐ ﻣﻨﻪ ﻗﺮﺁﻥ ﻛﺜﻴﺮ‪ .‬ﻭﻟﻜﻦ ﻟﻴﻘﻞ ﻗﺪ ﺃﺧﺬﺕ ﻣﻨﻪ ﻣﺎ ﻅﻬﺮ«‪ .5‬ﻭﺟﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﻫﻲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻮﺣﻴﺪﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﻻ‬
‫ﺍﻟﺮﺣِ ِﻴﻢ«‪ .‬ﻭﻳﺮﻯ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺃﻧﻪ ﺳﻘﻂ ﻣﻨﻬﺎ ﺍﻟﻜﺜﻴﺮ ﻋﻨﺪﻣﺎ ﺳﻘﻄﺖ ﺍﻟﺒﺴﻤﻠﺔ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻧﻪ ﻟﻢ ﻳﺒﻖ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺎﻥ ﱠ‬ ‫ﺍﻟﺮﺣْ َﻤ ِ‬ ‫}ِ ﱠ‬ ‫ﺗﺒﺪﺃ ﺑﺎﻟﺒﺴﻤﻠﺔ‪» :‬ﺑِﺎﺳ ِْﻢ ﱠ‬
‫ﺍﻟﺤﺎﻟﻲ ﺇﻻ ﺭﺑﻌﻬﺎ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺍﻧﻪ ﺳﻘﻂ ﻣﻨﻬﺎ ﺛﻼﺛﺔ ﺍﺭﺑﺎﻉ ﺁﻳﺎﺗﻬﺎ ﺑﻤﺎ ﻓﻴﻪ ﺍﻟﺒﺴﻤﻠﺔ‪ .6‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻧﻪ ﻟﻮ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻟﻤﻮﺛﻘﺔ ﻋﻨﺪ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺤﺎﻟﻲ ﻻ ﻳﺒﻠﻎ ﻧﺼﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻨﺰﻝ ﻋﻠﻰ ﻣﺤﻤﺪ‪ .7‬ﻭﻳﺬﻛﺮ ﺍﻟﻜﻠﻴﻨﻲ ﺍﻟﻤﻠﻘﺐ »ﺛﻘﺔ ﺍﻹﺳﻼﻡ« )ﺗﻮﻓﻲ ﻋﺎﻡ ‪» (941‬ﺇِ ﱠﻥ ْﺍﻟﻘُﺮْ ﺁﻥَ ﺍﻟﱠﺬِﻱ َﺟﺎ َء ﺑِ ِﻪ‬
‫ﻒ ﺁﻳَ ٍﺔ«‪ ،8‬ﻋﻠ ًﻤﺎ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﻳﺘﻀﻤﻦ ‪ 6236‬ﺁﻳﺔ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﻗﺮﺍﺑﺔ ﺛﻠﺜﻲ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺿﺎﻋﺎ ﻭﻓﻘًﺎ ﻟﻠﺸﻴﻌﺔ‪.‬‬ ‫ﻋﺸ ََﺮ ﺃ َ ْﻟ َ‬ ‫ﺳ ْﺒﻌَﺔَ َ‬‫َﺟﺒ َْﺮﺋِﻴ ُﻞ ﺇِﻟَﻰ ُﻣ َﺤ ﱠﻤ ٍﺪ َ‬
‫ﻑ َﻭﺍﺣِ ﺪٌ« ‪ .‬ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻔﻴﺾ‬ ‫‪9‬‬
‫}ِ َﻣﺎ ﻓِﻴ ِﻪ ﻣِ ْﻦ ﻗُ ْﺮﺁﻧِ ُﻜ ْﻢ َﺣ ْﺮ ٌ‬‫ﺕ َﻭ ﱠ‬ ‫ﺙ َﻣ ﱠﺮﺍ ٍ‬ ‫ْ‬
‫ﻒ ﻓِﻴ ِﻪ ﻣِ ﺜ ُﻞ ﻗُ ْﺮﺁﻧِ ُﻜ ْﻢ َﻫﺬَﺍ ﺛ َ َﻼ َ‬ ‫ﺼ َﺤ ٌ‬‫ﻭﻓﻲ ﻛﻼﻣﻪ ﻋﻦ ﻣﺼﺤﻒ ﻓﺎﻁﻤﺔ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻜﻠﻴﻨﻲ‪ُ » :‬ﻣ ْ‬
‫ﺍﻟﻜﺎﺷﺎﻧﻲ )ﻣﺘﻮﻓﻲ ﻋﺎﻡ ‪ (1680‬ﻓﻲ ﺍﻟﻤﻘﺪﻣﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻟﺘﻔﺴﻴﺮﻩ »ﺍﻟﺼﺎﻓﻲ«‪» :‬ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻅﻬﺮﻧﺎ ﻟﻴﺲ ﺑﺘﻤﺎﻣﻪ ﻛﻤﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﻣﺤﻤﺪ ﻣﻨﻪ ﻣﺎ ﻫﻮ‬
‫ﺧﻼﻑ ﻣﺎ ﺃﻧﺰﻝ ﷲ ﻭﻣﻨﻪ ﻣﺎ ﻫﻮ ﻣﻐﻴﺮ ﻭﻣﺤﺮﻑ ﻭﺇﻧﻪ ﻗﺪ ﺣﺬﻑ ﻣﻨﻪ ﺃﺷﻴﺎء ﻛﺜﻴﺮﺓ ﻣﻨﻬﺎ ﺍﺳﻢ ﻋﻠﻲ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻊ ﻭﻣﻨﻬﺎ ﻏﻴﺮ ﺫﻟﻚ ﻭﺃﻧﻪ ﻟﻴﺲ ﺃﻳﻀًﺎ ﻋﻠﻰ‬
‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻤﺮﺿﻲ ﻋﻨﺪ ﷲ ﻭﻋﻨﺪ ﺭﺳﻮﻟﻪ ]‪ .[...‬ﻭﻳﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﻛﻠﻪ ﺇﺷﻜﺎﻝ ﻭﻫﻮ ﺃﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻟﻢ ﻳﺒﻖ ﻟﻨﺎ ﺍﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺷﻲء ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺇﺫ ﻋﻠﻰ ﻫﺬﺍ‬
‫ﺻﻼ ﻓﺘﻨﺘﻔﻲ ﻓﺎﺋﺪﺗﻪ ﻭﻓﺎﺋﺪﺓ ﺍﻷﻣﺮ ﺑﺈﺗﺒﺎﻋﻪ ﻭﺍﻟﻮﺻﻴﺔ‬ ‫ﻣﻐﻴﺮﺍ ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﺃﻧﺰﻝ ﷲ ﻓﻠﻢ ﻳﺒﻖ ﻟﻨﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺣﺠﺔ ﺃ ً‬ ‫ﻳﺤﺘﻤﻞ ﻛﻞ ﺁﻳﺔ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺤﺮﻓًﺎ ﻭ ً‬
‫ﺑﺎﻟﺘﻤﺴﻚ ﺑﻪ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ«‪.10‬‬
‫ﻭﺁﺧﺮﺍ‪ .‬ﻭﻳﻘﻮﻝ ﻣﺆﺳﺲ‬ ‫ً‬ ‫ﻭﺗﺠﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺪﺭﺳﺔ ﺍﻹﺧﺒﺎﺭﻳﺔ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺗﻘﺼﻲ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﻟﻤﻌﺮﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﺄﺣﺎﺩﻳﺚ ﺍﻷﺋﻤﺔ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻤﺪﺭﺳﺔ ً‬
‫ﺃﻭﻻ‬
‫ﻫﺬﻩ ﺍﻟﻤﺪﺭﺳﺔ ﻣﺤﻤﺪ ﺃﻣﻴﻦ ﺍﻹﺳﺘﺮﺁﺑﺎﺩﻱ )ﺍﻟﻤﺘﻮﻓﻲ ﻋﺎﻡ ‪ (1623‬ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ‪» :‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻷﻛﺜﺮ ﻭﺭﺩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻌﻤﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺃﺫﻫﺎﻥ‬
‫ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ‪ .‬ﻭﺃﻧﻪ ﻻ ﺳﺒﻴﻞ ﻟﻨﺎ ﻓﻴﻤﺎ ﻻ ﻧﻌﻠﻤﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﻨﻈﺮﻳﺔ ﺃﺻﻠﻴﺔ ﻛﺎﻧﺖ ﺃﻭ ﻓﺮﻋﻴﺔ ﺇﻻ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﺍﻟﺼﺎﺩﻗﻴﻦ«‪.11‬‬
‫ﻭﻗﺪ ﻳﻔﺴﺮ ﻫﺬﺍ ﺳﺒﺐ ﻋﺪﻡ ﺍﻫﺘﻤﺎﻡ ﺍﻟﺤﻮﺯﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺑﻌﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻬﻮ ﻻ ﻳﺪﺧﻞ ﺿﻤﻦ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺘﻲ ﻳﻌﺘﻤﺪﻫﺎ ﻁﺎﻟﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻁﻴﻠﺔ ﻣﺪﺓ ﺩﺭﺍﺳﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻭﻻ ﻳﺨﺘﺒﺮ ﻓﻲ ﺃﻱ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺳﻴﺮﻩ ﺍﻟﻌﻠﻤﻲ ﺑﺎﻟﻘﻠﻴﻞ ﻣﻨﻬﺎ ﻭﻻ ﺑﺎﻟﻜﺜﻴﺮ‪ .‬ﻓﻴﻤﻜﻦ ﺑﻬﺬﺍ ﻟﻄﺎﻟﺐ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻴﺎﻥ ﺃﻥ ﻳﺮﺗﻘﻲ ﻓﻲ ﻣﺮﺍﺗﺐ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﻳﺼﻞ ﺇﻟﻰ ﺃﻗﺼﻰ ﻏﺎﻳﺎﺗﻪ ﻭﻫﻮ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺗﻌﺮﻑ ﻋﻠﻰ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺃﺳﺮﺍﺭﻩ ﺃﻭ ﺍﻫﺘﻢ ﺑﻪ ﻭﻟﻮ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺘﻼﻭﺓ ﻭﺣﺴﻦ ﺍﻷﺩﺍء‬
‫ﺇﻻ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﺳﺘﻨﺒﺎﻁ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻨﻪ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﻌﺮﺽ ﻵﻳﺎﺕ ﺍﻷﺣﻜﺎﻡ ﻭﺩﺭﺍﺳﺘﻬﺎ ﻣﻦ ﺯﻭﺍﻳﺎ ﻓﻘﻬﻴﺔ ﻭﻓﻲ ﺍﻟﺤﺪﻭﺩ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻷﺻﻮﻟﻴﺔ ﺍﻟﺨﺎﺻﺔ‪ .‬ﻭﻳﻘﻮﻝ‬
‫ﺁﻳﺔ ﷲ ﺍﻟﺨﺎﻣﻨﺌﻲ‪» :‬ﻣﻤﺎ ﻳﺆﺳﻒ ﻟﻪ ﺃﻥ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺑﺪء ﺍﻟﺪﺭﺍﺳﺔ ﻭﻣﻮﺍﺻﻠﺘﻨﺎ ﻟﻬﺎ ﺇﻟﻰ ﺣﻴﻦ ﺍﺳﺘﻼﻡ ﺇﺟﺎﺯﺓ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻧﺮﺍﺟﻊ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻮ ﻟﻤﺮﺓ ﻭﺍﺣﺪﺓ ]‪[...‬‬
‫ﻟﻤﺎﺫﺍ؟ ﻷﻥ ﺩﺭﻭﺳﻨﺎ ﻻ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ«‪ .12‬ﻭﺇﻥ ﻛﺎﻥ ﻹﻫﻤﺎﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺃﺳﺲ ﻋﻘﺎﺋﺪﻳﺔ‪ ،‬ﻓﻘﺪ ﻻ ﻳﺨﻠﻮ ﻫﺬﺍ ﺍﻹﻫﻤﺎﻝ ﻣﻦ ﺃﺳﺒﺎﺏ ﺗﺎﺭﻳﺨﻴﺔ‪ ،‬ﻋﻠ ًﻤﺎ ﺑﺄﻥ‬
‫ﺍﻷﻏﻠﺒﻴﺔ ﺍﻟﺸﻴﻌﻴﺔ ﻣﻦ ﺃﺻﻮﻝ ﻓﺎﺭﺳﻴﺔ ﺷﺎءﺕ ﺍﻷﻗﺪﺍﺭ ﺃﻥ ﻳﻘﻀﻲ ﺇﺳﻼﻡ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺣﻀﺎﺭﺗﻬﻢ ﺍﻟﻌﺮﻳﻘﺔ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﺼﺮ ﺍﻟﺸﻴﺦ ﻣﺼﻄﻔﻰ ﺭﺍﺷﺪ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻵﻥ ﻓﻲ ﻣﻘﺎﻝ ﻧﺄﺧﺬ ﻣﻨﻪ ﺧﻼﺻﺘﻪ‪:‬‬
‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻤﺴﻤﻰ ﺑﻤﺼﺤﻒ ﻋﺜﻤﺎﻥ‪ ،‬ﺍﻟﻤﻮﺟﻮﺩ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﺍﻵﻥ‪ ،‬ﻫﻮ ﻣﺎ ﺗﻤﻜﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ ﻣﻦ ﺟﻤﻌﻪ ﺃﻭ ﺃﺭﺍﺩ ﺫﻟﻚ‪ ،‬ﻭﺗﻤﺴﻚ ﺑﻪ ﺩﻭﻥ ﺑﺎﻗﻲ‬
‫ﺍﻟﻤﺼﺎﺣﻒ‪ ،‬ﺛﻢ ﺃﺣﺮﻕ ﺑﺎﻗﻲ ﺍﻟﻤﺼﺎﺣﻒ‪ ،‬ﻣﺜﻞ ﻣﺼﺤﻒ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻭﻣﺼﺤﻒ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻣﺼﺤﻒ ﻋﺎﺋﺸﺔ‪ ،‬ﻭﻏﻴﺮﻫﻢ ﻣﻤﺎ ﺟﻌﻞ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﻭﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺳﻬﻢ ﺍﻟﺴﻴﺪﺓ ﻋﺎﺋﺸﺔ‪ ،‬ﻳﻜﻔﺮﻭﻥ ﻋﺜﻤﺎﻥ ﻭﻳﻄﺎﻟﺒﻮﻥ ﺑﻘﺘﻠﻪ‪ ،‬ﺛﻢ ﻳﺮﻓﻀﻮﻥ ﺩﻓﻨﻪ ﺑﻌﺪ ﻗﺘﻠﻪ ﻓﻲ ﻣﻘﺎﺑﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻭﺑﺎﻟﻔﻌﻞ ﺩﻓﻦ ﻓﻲ ﻣﻘﺎﺑﺮ‬
‫ﺍﻟﻴﻬﻮﺩ ﺑﻤﻨﻄﻘﺔ ﺣﺶ ﻛﻮﻛﺐ ﺑﺎﻟﻤﺪﻳﻨﺔ‪ .‬ﻭﻧﺤﻦ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻨﻜﺮ ﺃﻥ ﻫﻨﺎﻙ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻤﻔﻘﻮﺩﺓ‪ .‬ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻜﻮﻥ ﺻﺎﺩﻗﻴﻦ ﻣﻊ ﷲ ﻭﻧﻘﺮ ﻭﻧﻔﺘﻲ ﺑﺄﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﻏﻴﺮ ﻣﻜﺘﻤﻞ ﻭﺍﻥ ﻣﻦ ﻳﻘﻮﻝ ﺑﻐﻴﺮ ﺫﻟﻚ ﻓﺈﻣﺎ ﺟﺎﻫﻞ ﺃﻭ ﻳﻜﺬﺏ ﻋﻠﻰ ﷲ ﻭﻫﻮ ﺍﻟﻜﻔﺮ ﺑﻌﻴﻨﻪ ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎŠ‪.13‬‬
‫ﻭﺇﺫﺍ ﺭﺟﻌﻨﺎ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻧﺠﺪﻩ ﻳﻘﻮﻝ‪:‬‬
‫ﻳﺰ َﺣﻜِﻴ ٌﻢ )‪(27 :31\57‬‬ ‫ﻋ ِﺰ ٌ‬ ‫}ِ ﺇِ ﱠﻥ ﱠ‬
‫}َ َ‬ ‫َﺕ َﻛ ِﻠ َﻤﺎﺕُ ﱠ‬ ‫ﺳ ْﺒﻌَﺔ ُ ﺃ َ ْﺑ ُﺤ ٍﺮ َﻣﺎ ﻧَ ِﻔﺪ ْ‬ ‫ﺷ َﺠ َﺮﺓٍ ﺃَ ْﻗ َﻼ ٌﻡ َﻭ ْﺍﻟﺒَ ُ‬
‫ﺤْﺮ ﻳَ ُﻤﺪﱡﻩ ُ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ِﻩ َ‬ ‫ﺽ ﻣِ ْﻦ َ‬ ‫َﻭﻟَ ْﻮ ﺃَﻧﱠ َﻤﺎ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬
‫ْ‬ ‫ْ‬ ‫َ‬
‫ﺤْﺮ ﻗَ ْﺒ َﻞ ﺃ ْﻥ ﺗَﻨﻔَﺪ َ َﻛ ِﻠ َﻤﺎﺕُ َﺭﺑِّﻲ َﻭﻟ ْﻮ ِﺟﺌﻨَﺎ ﺑِﻤِ ﺜ ِﻠ ِﻪ َﻣﺪَﺩ ًﺍ )‪(109 :18\69‬‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺕ َﺭﺑِّﻲ ﻟﻨَ ِﻔﺪ َ ﺍﻟﺒَ ُ‬ ‫ﻗُ ْﻞ ﻟَ ْﻮ َﻛﺎﻥَ ْﺍﻟﺒَﺤ ُْﺮ ﻣِ ﺪ َﺍﺩ ًﺍ ِﻟ َﻜ ِﻠ َﻤﺎ ِ‬

‫ﺳﻔﺮ ﺍﻟﺤﻮﺍﻟﻲ‪ :‬ﺷﺒﻬﺔ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﺍﻟﻜﻼﺑﻴﺔ ﻭﻏﻴﺮﻫﻢ ﻓﻲ ﻛﻼﻡ ﷲ )‪.(http://goo.gl/QHmMjO‬‬ ‫‪1‬‬

‫ﻣﻮﺳﻮﻋﺔ ﺍﻟﻔﺮﻕ ﺍﻟﻤﻨﺘﺴﺒﺔ ﻟﻺﺳﻼﻡ )‪.(http://goo.gl/XpN8S9‬‬ ‫‪2‬‬

‫ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 127‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﻓﻲ ﺗﺮﺟﻤﺘﻪ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ )‪.(http://goo.gl/quxUQ1‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 127‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ ﻓﻲ ﺗﺮﺟﻤﺘﻪ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ )‪.(http://goo.gl/kcqlep‬‬ ‫‪4‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺍﻟﺠﺰء ‪ ،2‬ﺹ ‪.68-66‬‬ ‫‪5‬‬

‫ﺳﺎﻣﻲ ﻟﺒﻴﺐ‪ :‬ﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﺑﻴﻦ ﺍﻟﻤﻨﻄﻖ ﻭﺍﻟﺘﺮﺍﺙ ‪ -‬ﺍﻷﺩﻳﺎﻥ ﺑﺸﺮﻳﺔ ﺍﻟﻬﻮﻯ ﻭﺍﻟﻬﻮﻳﺔ )‪.(http://goo.gl/Yg7LKH‬‬ ‫‪6‬‬

‫ﻋﻠﻲ ﺍﻟﻜﻮﺭﺍﻧﻲ ﺍﻟﻌﺎﻣﻠﻲ‪ :‬ﺁﻳﺎﺕ ﺣﺬﻓﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺑﺮﺃﻱ ﺍﻟﺨﻠﻴﻔﺔ ﻋﻤﺮ )‪.(http://goo.gl/8CGkdU‬‬ ‫‪7‬‬

‫ﺍﻟﻜﻠﻴﻨﻲ‪ :‬ﺍﻟﻜﺎﻓﻲ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪634‬؛ ﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.9‬‬ ‫‪8‬‬

‫ﺍﻟﻜﻠﻴﻨﻲ‪ :‬ﺍﻟﻜﺎﻓﻲ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪.239‬‬ ‫‪9‬‬

‫ﺍﻟﻜﺎﺷﺎﻧﻲ‪ :‬ﺗﻔﺴﻴﺮ ﺍﻟﺼﺎﻓﻲ ‪ http://goo.gl/XJoQkC‬ﻭ‪ .http://goo.gl/toXhbk‬ﻭﻳﻌﺘﺒﺮ ﺍﻟﻜﺎﺷﺎﻧﻲ ﻣﻦ ﺃﻛﺒﺮ ﻋﻠﻤﺎء ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺤﺎﺩﻱ ﻋﺸﺮ ﺍﻟﻬﺠﺮﻱ ﻓﻲ ﺇﻳﺮﺍﻥ‪.‬‬ ‫‪10‬‬

‫ﻄﺎ ﻋﻦ ﻣﻮﻗﻒ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻴﺪﺭﻱ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻜﺎﻓﻲ ﻟﻠﻜﻠﻴﻨﻲ‬ ‫ﺍﻹﺳﺘﺮﺁﺑﺎﺩﻱ‪ :‬ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻤﺪﻧﻴﺔ ﻭﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻤﻜﻴﺔ‪ ،‬ﺹ ‪ .(http://goo.gl/ryRAe0) 103‬ﺃﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺷﺮﻳ ً‬ ‫‪11‬‬

‫‪.https://goo.gl/MwocH8‬‬
‫ﺍﻟﺴﻴﻒ‪ :‬ﺍﻟﺸﻴﻌﺔ ﻭﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪.56-55‬‬ ‫‪12‬‬

‫ﻣﺼﻄﻔﻰ ﺭﺍﺷﺪ‪ :‬ﺍﻵﻳﺎﺕ ﺍﻟﻤﻔﻘﻮﺩﺓ )‪ .(http://goo.gl/mp49hv‬ﺑﺨﺼﻮﺹ ﺩﻓﻦ ﻋﺜﻤﺎﻥ ﻓﻲ ﻣﻘﺎﺑﺮ ﺍﻟﻴﻬﻮﺩ ﺍﻧﻈﺮ ﻋﺪﺓ ﻣﺼﺎﺩﺭ ﺇﺳﻼﻣﻴﺔ ﻫﻨﺎ‪http://goo.gl/ngMpNH :‬‬ ‫‪13‬‬

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‫ﺴ ُﻊ‬ ‫ﻣﻮﺭ ﺃُﺧﺮﻯ ﻛﺜﻴﺮﺓ ٌ ﺃﺗﻰ ِﺑﻬﺎ ﻳﺴﻮﻉ‪ ،‬ﻟﻮ ﻛُﺘِﺒَﺖ ﻭﺍﺣِ ﺪ ًﺍ ﻭﺍﺣِ ﺪ ًﺍ‪ ،‬ﻟَ َﺤﺴِﺒﺖُ ﺃ َ ﱠﻥ ﺍﻟﺪ ﱡ ْﻧﻴﺎ ﻧَ ْﻔ َ‬
‫ﺴﻬﺎ ﻻ ﺗ َ َ‬ ‫ﻭﻫﺬﺍ ﻳﺬﻛﺮﻧﺎ ﺑﻤﺎ ﺟﺎء ﻓﻲ ﺁﺧﺮ ﺁﻳﺔ ﻣﻦ ﺇﻧﺠﻴﻞ ﻳﻮﺣﻨﺎ‪» :‬ﻭ ُﻫﻨﺎﻙَ ﺃ ُ ٌ‬
‫ﺳﻔﺎﺭ ﺍﻟﱠﺘﻲ ﺗُﺪ ﱠَﻭﻥُ ﻓﻴﻬﺎ« )ﻳﻮﺣﻨﺎ ‪(25 :21‬‬ ‫ﺍﻷ َ َ‬
‫ﻭﺗﺠﻤﻊ ﻣﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺄﻥ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﻗﺘﻞ ﻋﺜﻤﺎﻥ ﺃﺷﻨﻊ ﻗﺘﻠﺔ ﻫﻮ ﺍﺗﻬﺎﻣﻪ ﺑﺘﻐﻴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺎﻟﻪ ﻣﺤﻤﺪ ﺍﺑﻦ ﺍﻟﺨﻠﻴﻔﺔ ﺃﺑﻲ ﺑﻜﺮ ﻟﻌﺜﻤﺎﻥ ﻗﺒﻞ ﻗﺘﻠﻪ‪.‬‬
‫ﻭﺭﻏﻢ ﺫﻟﻚ ﻳﺴﺘﻤﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﷲ ﻋﻠﻰ ﻣﺤﻤﺪ ﺩﻭﻥ ﺃﻱ ﺗﺤﺮﻳﻒ‪ ،‬ﻣﻌﺘﻤﺪﻳﻦ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻵﻳﺔ‬
‫ﻈﻮﻥَ «‪ .‬ﻭﻫﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﻳﻔﻨﺪﻩ ﺍﻋﺘﺮﺍﺽ ﺃﺷﺨﺎﺹ ﺃﺛﻨﻰ ﻋﻠﻴﻬﻢ ﻣﺤﻤﺪ ﺫﺍﺗﻪ ﻣﺜﻞ ﺍﺑﻦ ﻛﻌﺐ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻠﻰ ﻗﺮﺁﻥ‬ ‫‪» 9 :15\54‬ﺇِﻧﱠﺎ ﻧَ ْﺤ ُﻦ ﻧ ﱠَﺰ ْﻟﻨَﺎ ﺍﻟ ِﺬّ ْﻛ َﺮ َﻭﺇِﻧﱠﺎ ﻟَﻪ ُ ﻟَ َﺤﺎﻓِ ُ‬
‫ﻋﺜﻤﺎﻥ‪ .‬ﻓﻘﺮﺁﻥ ﻋﺜﻤﺎﻥ ﻟﻢ ﻳﻜﻦ ﺇﻻ ﺍﻟﻨﺴﺨﺔ ﺍﻟﻤﻌﺘﻤﺪﺓ ﻣﻦ ﺍﻟﺴﻠﻄﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺧﺸﻴﺔ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻗﺘﺘﺎﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺴﺒﺐ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻱ ﺍﻧﻪ‬
‫ﺳﺒﺐ ﺳﻴﺎﺳﻲ ﺑﺤﺖ‪ .‬ﻭﺇﻥ ﺗﻢ ﺍﻋﺘﻤﺎﺩ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﺭﻏﻢ ﺗﻜﻔﻴﺮﻩ ﻭﺍﺗﻬﺎﻣﻪ ﺑﺘﻐﻴﻴﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻬﺬﺍ ﻳﺮﺟﻊ ﺇﻟﻰ ﻭﺻﻮﻝ ﺃﻗﺮﺑﺎﺋﻪ ﺍﻷﻣﻮﻳﻴﻦ ﺇﻟﻰ ﺍﻟﺴﻠﻄﺔ‪ .‬ﻭﻳﺸﺎﺭ ﻫﻨﺎ‬
‫ﺇﻟﻰ ﺃﻧﻪ ﻟﻴﺲ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﻣﺨﻄﻮﻁ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻨﺴﺦ ﺍﻟﺘﻲ ﺗﻨﺴﺐ ﻟﻌﺜﻤﺎﻥ‪ ،‬ﻭﻧﺴﺨﺔ ﺣﻔﺼﺔ ﺫﺍﺗﻬﺎ ﺃﺣﺮﻗﻬﺎ ﻣﺮﻭﺍﻥ ﺑﻦ ﺍﻟﺤﻜﻢ ﺑﻌﺪ ﻭﻓﺎﺗﻬﺎ َﻣﺨﺎﻓﺔ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﺎ‬
‫ﺍﺧﺘﻼﻑ ﻟﻤﺎ ﻧﺴﺦ ﻋﺜﻤﺎﻥ‪ .‬ﻭﻻ ﻧﻌﺮﻑ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﻱ ﺗﻢ ﻓﻴﻪ ﺑﻠﻮﺭﺓ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻨﻬﺎﺋﻲ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﻭﺍﻟﺬﻱ ﻗﺪ ﻳﻌﻮﺩ ﺇﻟﻰ ﺍﻟﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﺃﻭ ﺍﻟﻌﺎﺷﺮ ﺍﻟﻤﻴﻼﺩﻱ‪،‬‬
‫ﻭﻟﻴﺲ ﺇﻟﻰ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻛﻤﺎ ﻳﻌﺘﻘﺪ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﻓﻲ ﺣﻘﻴﻘﺘﻪ ﻟﻴﺲ ﺇﻻ ﺗﺮﺍﻛﻢ ﻣﻌﻠﻮﻣﺎﺕ ﺗﻢ ﺗﺜﺒﻴﺘﻬﺎ ﺗﺪﺭﻳﺠﻴًﺎ ﺣﺘﻰ ﻭﺻﻠﺖ ﺇﻟﻰ ﻣﺎ ﻧﻌﺮﻓﻪ ﻓﻲ ﺃﻳﺎﻣﻨﺎ‪ ،‬ﺗﻤﺎ ًﻣﺎ‬
‫‪1‬‬
‫ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﻛﺘﺎﺏ ﺃﻟﻒ ﻟﻴﻠﺔ ﻭﻟﻴﻠﺔ ﻣﻊ ﺍﺧﺘﻼﻑ ﻫﺎﻡ ﻭﻫﻮ ﺃﻥ ﻧﺴﺨﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﻻ ﻳﻤﻜﻦ ﺑﺄﻱ ﺣﺎﻝ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻛﺘﺎﺑًﺎ‪ ،‬ﺑﻞ ﻫﻲ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﻜﺸﻜﻮﻝ‬
‫ﻣﻨﻬﺎ ﺇﻟﻰ ﺍﻟﻜﺘﺎﺏ ﻛﻤﺎ ﺳﻨﺮﻯ ﻻﺣﻘًﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﺼﺮﻳﺢ ﺑﻴﻦ ﻣﺎ ﻳﻌﺘﻘﺪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﺣﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻥ ﻳﺒﻴﻦ ﺍﻥ ﻋﻼﻗﺔ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻟﻘﺮﺁﻥ ﻫﻲ ﻋﻼﻗﺔ ﻏﺰﻟﻴﺔ‬
‫ﻭﻟﻴﺴﺖ ﻋﻘﻠﻴﺔ‪.‬‬
‫ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻘﺮﺍﻥ ﻛﻤﺎ ﻫﻮ ﻋﻠﻴﻪ ﺍﻵﻥ ﻫﻮ ﺗﺮﺍﻛﻢ ﻣﻌﻠﻮﻣﺎﺕ ﺃﺻﺎﺑﻬﺎ ﺍﻟﺤﺬﻑ ﻭﺍﻹﺿﺎﻓﺔ ﻳﻌﻨﻲ ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ ﻓﻲ ﻧﻈﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺤﺮﻑ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﻮ‬
‫ﻓﻲ ﻧﻈﺮ ﺍﻟﺒﺎﺣﺚ ﺃﻣﺮ ﻁﺒﻴﻌﻲ ﻻ ﻏﺮﺍﺑﺔ ﻓﻴﻪ ﺍﻟﺒﺘﺔ‪ .‬ﻭﺃﻧﻘﻞ ﻫﻨﺎ ﻓﻘﺮﺓ ﻣﻦ ﻛﺘﺎﺏ ﻋﻨﻮﺍﻧﻪ ﺍﻟﺸﻴﻌﺔ ﻭﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﻳﺎ ﺃﺑﻨﺎء ﺍﻟﺸﻴﻌﺔ ﺍﻻﺛﻨﻲ ﻋﺸﺮﺓ‪ :‬ﺇﻥ ﺍﻹﻳﻤﺎﻥ ﺑﺼﺤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺃﺭﻛﺎﻧﻪ‪ ،‬ﻭﺍﻟﻜﺎﻓﺮ ﺑﻪ ﻭﻟﻮ ﺑﺤﺮﻑ ﻣﻦ ﺣﺮﻭﻓﻪ ﻓﻘﺪ ﻛﻔﺮ ﺑﻪ‬
‫ﻭﺑﺄﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺇﻥ ﻋﺪﻡ ﺍﻹﻳﻤﺎﻥ ﺑﺤﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﺻﻴﺎﻧﺘﻪ ﻳﺠﺮ ﺇﻟﻰ ﺇﻧﻜﺎﺭ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻌﻄﻴﻞ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﺘﻲ ﺟﺎء ﺑﻬﺎ ﺭﺳﻮﻝ ﷲ ﻷﻧﻪ ﺣﻴﻨﺬﺍﻙ‬
‫ﻳﺤﺘﻤﻞ ﻓﻲ ﻛﻞ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺤﻜﻴﻢ ﺃﻧﻪ ﻭﻗﻊ ﻓﻴﻬﺎ ﺗﺒﺪﻳﻞ ﻭﺗﺤﺮﻳﻒ‪ ،‬ﻭﺣﻴﻦ ﺗﻘﻊ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺗﺒﻄﻞ ﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺍﻹﻳﻤﺎﻧﺎﺕ‪ ،‬ﻷﻥ ﺍﻹﻳﻤﺎﻥ ﻻ ﻳﻜﻮﻥ‬
‫ﺇﻻ ﺑﺎﻟﻴﻘﻴﻨﻴﺎﺕ ﻭﺃﻣﺎ ﺑﺎﻟﻈﻨﻴﺎﺕ ﻭﺍﻻﺣﺘﻤﺎﻻﺕ ﻓﻼ ﻳﻜﻮﻥ‪.2‬‬
‫ﻭﻳﻀﻴﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪» :‬ﺻﺮﺡ ﻛﺒﺎﺭ ﻋﻠﻤﺎء ﺍﻟﺴﻨﺔ ﺃﻥ ﻣﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺺ ﻓﻘﺪ ﺧﺮﺝ ﻣﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ«‪ .‬ﻭﻳﺴﺘﺸﻬﺪ ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ‬
‫ﺑﻌﺪﺩ ﻣﻦ ﻓﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻳﻌﺘﺒﺮﻭﻥ ﺃﻥ ﻣﻦ ﻳﻌﺘﻘﺪ ﺫﻟﻚ ﻫﻮ ﻛﺎﻓﺮ‪ .3‬ﻭﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻜﺎﻓﺮ ﻳﺴﺘﺤﻞ ﺩﻣﻪ‪ .‬ﻭﻳﻘﻮﻝ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺠﺰﺍﺋﻲ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﻮﺣﺪ ﺍﻟﺬﻱ‬
‫ﻭﺍﻓﻖ ﻋﻠﻴﻪ ﺑﺎﻹﺟﻤﺎﻉ ﻣﺠﻠﺲ ﻭﺯﺭﺍء ﺍﻟﻌﺪﻝ ﺍﻟﻌﺮﺏ ﻓﻲ ﻣﺎﺩﺗﻪ ‪» :162‬ﺍﻟﻤﺮﺗﺪ ﻫﻮ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺮﺍﺟﻊ ﻋﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻡ ﺍﻧﺜﻰ ﺑﻘﻮﻝ ﺻﺮﻳﺢ ﺃﻭ ﻓﻌﻞ‬
‫ﻗﺎﻁﻊ ﺍﻟﺪﻻﻟﺔ ﺃﻭ ﺳﺐ ﷲ ﺃﻭ ﺭﺳﻠﻪ ﺃﻭ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺃﻭ ﺣﺮﻑ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻗﺼﺪ«‪ .‬ﻭﺍﻟﻤﺎﺩﺓ ‪ 163‬ﺗﻀﻴﻒ‪» :‬ﻳﻌﺎﻗﺐ ﺍﻟﻤﺮﺗﺪ ﺑﺎﻹﻋﺪﺍﻡ ﺇﺫﺍ ﺛﺒﺖ ﺗﻌﻤﺪﻩ ﻭﺃﺻﺮ‬
‫ﻋﻤﻼ ﻣﻦ ﺷﺄﻧﻪ ﺍﻟﻤﺲ ﺑﺤﺮﻳﺔ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﻣﻤﺎﺭﺳﺔ‬ ‫ﺑﻌﺪ ﺍﺳﺘﺘﺎﺑﺘﻪ ﻭﺇﻣﻬﺎﻟﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ«‪ .‬ﻭﺗﻘﻮﻝ ﺍﻟﻤﺎﺩﺓ ‪» :246‬ﻳﻌﺎﻗﺐ ﺑﺎﻟﺤﺒﺲ ﻣﺪﺓ ﻻ ﺗﻘﻞ ﻋﻦ ﺳﻨﺔ ﻛﻞ ﻣﻦ ﺍﺭﺗﻜﺐ ً‬
‫ﺷﻌﺎﺋﺮﻫﺎ«‪ .‬ﻭﺗﻀﻴﻒ ﺍﻟﻤﺎﺩﺓ ‪» 247‬ﻳﻌﺎﻗﺐ ﺑﺎﻟﻌﻘﻮﺑﺔ ﺍﻟﻤﻘﺮﺭﺓ ﻓﻲ ﺍﻟﻤﺎﺩﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ ﺇﺫﺍ ﺣﺮﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻋﻦ ﻗﺼﺪ«‪.‬‬
‫ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﻭﺟﻮﺩ ﺷﻚ ﺑﺨﺼﻮﺹ ﺍﻷﺣﺮﻑ ﺍﻟﺘﻲ ﺗﻢ ﺑﻬﺎ ﻛﺘﺎﺑﺔ ﺍﻟﻨﺺ ﺍﻷﺻﻠﻲ ﻟﻠﻘﺮﺁﻥ‪ :‬ﻫﻞ ﻫﻲ ﺍﻷﺣﺮﻑ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺘﻲ ﻟﻢ ﺗﻜﻦ ﻛﺘﺎﺑﺘﻬﺎ ﻣﺘﻄﻮﺭﺓ ﻭﻣﻨﺘﺸﺮﺓ‬
‫ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﻟﻤﻴﻼﺩﻱ‪ ،‬ﺃﻡ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻟﻐﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺣﻴﻨﺬﺍﻙ؟‪ 4‬ﻭﻳﻈﻬﺮ ﺗﺄﺛﻴﺮ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺧﺎﺻﺔ ﻓﻲ‬
‫ﺃﺳﻤﺎء ﺍﻷﻋﻼﻡ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻴﻪ‪ ،‬ﺣﻴﺚ ﻓﻀﻞ ﻣﺆﻟﻒ ﺃﻭ ﻣﺆﻟﻔﻮ ﺍﻟﻘﺮﺁﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺼﻴﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻌﺒﺮﻳﺔ ﻟﻬﺬﻩ ﺍﻷﺳﻤﺎء ﻣﺜﻞ‪ :‬ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻓﺮﻋﻮﻥ‪،‬‬
‫ﺇﺳﺤﺎﻕ‪ ،‬ﺇﺳﻤﺎﻋﻴﻞ‪ ،‬ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻳﻌﻘﻮﺏ‪ ،‬ﻧﻮﺡ‪ ،‬ﺯﻛﺮﻳﺎ‪ ،‬ﻣﺮﻳﻢ‪ ،‬ﻋﻴﺴﻰ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻣﺜﻞ‪ :‬ﻗﺮﺁﻥ‪ ،‬ﻛﺎﻫﻦ‪ ،‬ﻣﺴﻴﺢ‪ ،‬ﻗﺴﻴﺲ‪ ،‬ﺩﻳﻦ‪ ،‬ﺳﻔﺮﺓ‪ ،‬ﻣﺜﻞ‪،‬‬
‫ﻓﺮﻗﺎﻥ‪ ،‬ﻁﺎﻏﻮﺕ‪ ،‬ﺭﺑﺎﻧﻲ‪ ،‬ﻗﺮﺑﺎﻥ‪ ،‬ﻗﻴﺎﻣﺔ‪ ،‬ﻣﻠﻜﻮﺕ‪ ،‬ﺟﻨﺔ‪ ،‬ﻣﻼﻙ‪ ،‬ﺭﻭﺡ ﺍﻟﻘﺪﺱ‪ ،‬ﻧﻔﺲ‪ ،‬ﻭﻗﺮ‪ ،‬ﺁﻳﺔ‪ ،‬ﺻﻼﺓ‪ ،‬ﺻﻴﺎﻡ‪ ،‬ﻛﻔﺮ‪ ،‬ﺫﺑﺢ‪ ،‬ﺗﺠﻠﻲ‪ ،‬ﺳﺒﺢ‪ ،‬ﻗﺪﺱ‪ ،‬ﺣﻮﺏ‪،‬‬
‫ﻁﻮﺑﻰ‪ ،‬ﻁﻮﻓﺎﻥ‪ .5‬ﻭﺛﻤﺔ ﻛﻠﻤﺎﺕ ﻛﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗُﻈﻬﺮ ﻣﻦ ﺧﻼﻝ ﺍﻹﻣﻼء ﺍﻟﺘﺄﺛﻴﺮ ﺍﻟﺴﺮﻳﺎﻧﻲ ﻣﺜﻞ‪ :‬ﺣﻴﻮﺓ )ﺣﻴﺎﺓ(‪ ،‬ﺻﻠﻮﺓ )ﺻﻼﺓ(‪ ،‬ﺯﻛﻮﺓ )ﺯﻛﺎﺓ(‪ ،‬ﻣﺸﻜﻮﺓ‬
‫)ﻣﺸﻜﺎﺓ(‪ ،‬ﺳﻤﻮﺕ )ﺳﻤﻮﺍﺕ(‪ ،‬ﺍﻟﺮﺑﻮﺍ )ﺍﻟﺮﺑﺎ(‪ ،‬ﺑﻨﺖ )ﺑﻨﺎﺕ(‪ .6‬ﻭﻫﻨﺎﻙ ﺃﻳﻀًﺎ ﺣﺬﻑ ﺍﻷﻟﻒ ﻋﻨﺪ ﻭﻗﻮﻋﻪ ﻓﻲ ﻭﺳﻂ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻓﻲ ﺭﺣﻤﺎﻥ ﻭﻣﺴﺎﻛﻴﻦ ﻭﻳﺘﺎﻣﻰ ﻭﻣﺴﺎﺟﺪ‬
‫ﻭﻛﺘﺎﺏ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﺇﺳﻤﺎﻋﻴﻞ‪ ،‬ﻓﺈﻧﻬﺎ ﻛﺘﺒﺖ ﻓﻲ ﺧﻂ ﺍﻟﻤﺼﺎﺣﻒ ﺑﺪﻭﻥ ﺃﻟﻒ‪ ،‬ﻭﺣﺬﻑ ﺍﻷﻟﻒ ﻣﻦ ﺿﻤﻴﺮ ﺍﻟﺠﻤﻊ ﺍﻟﻤﺘﻜﻠﻢ »ﻧﺎ«‪ ،‬ﻛﻤﺎ ﻓﻲ »ﺍﺭﺳﻠﻨﻚ«‬
‫ﻭ»ﺍﺻﻄﻔﻴﻨﻪ« ﻭ»ﺑﺸﺮﻧﻪ«‪ ،‬ﻓﻲ ﻣﻮﺿﻊ »ﺍﺭﺳﻠﻨﺎﻙ« ﻭ»ﺍﺻﻄﻔﻴﻨﺎﻩ« ﻭ»ﺑﺸﺮﻧﺎﻩ«‪ .‬ﻭﺳﻮﻑ ﻧﺮﺟﻊ ﺇﻟﻰ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻵﺛﺎﺭ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ‪ .‬ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻧﻪ ﻣﻦ‬
‫ﺍﻟﻤﻤﻜﻦ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﻗﺮﺍءﺓ ﺳﺮﻳﺎﻧﻴﺔ ﺍﻋﺘﻤﺎﺩ ًﺍ ﻋﻠﻰ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﺍﻟﺘﻲ ﻟﻴﺲ ﻓﻴﻬﺎ ﻧﻘﻂ‪ .‬ﻓﺈﺿﺎﻓﺔ ﺍﻟﻨﻘﻂ ﺇﻟﻰ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺤﺎﻟﻲ ﺃﺧﻠﱠﺖ ﺑﻤﻌﻨﺎﻩ ﻭﺃﺣﺪﺛﺖ ﻟﻨﺎ‬
‫ﻗﺮﺁﻧًﺎ ﻏﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻷﺻﻠﻲ‪ .‬ﻭﻳﺎ ﺣﺒﺬﺍ ﻟﻮ ﺃﻥ ﺃﺗﺒﺎﻉ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻛﺘﺒﻮﺍ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺗﺮﺟﻤﻮﻩ ﻟﻨﺎ ﺇﻟﻰ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻤﻌﺮﻓﺔ ﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻨﺺ ﺍﻷﺻﻠﻲ‬
‫ﺍﻟﺬﻱ ﻳﺘﻜﻠﻤﻮﻥ ﻋﻨﻪ ﻭﺍﻟﻨﺺ ﺍﻟﺤﺎﻟﻲ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ‪ .‬ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺗﺸﺒﻪ ﺍﻷﺣﺮﻑ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﺭﺗﺒﺎﻁﻬﺎ ﺑﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﺧﻼﻓًﺎ‬
‫ﻟﻸﺣﺮﻑ ﺍﻟﻌﺒﺮﻳﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺍﻟﻼﺗﻴﻨﻴﺔ ﺍﻟﺘﻲ ﺗﻜﺘﺐ ﻛﻞ ﺣﺮﻑ ﻋﻠﻰ ﺣﺪﺓ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻤﻔﻴﺪ ﻫﻨﺎ ﺫﻛﺮ ﻣﺎ ﺟﺎء ﻓﻲ ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺍﻟﺬﻱ ﺗﻌﺘﺒﺮﻩ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﻛﺘﺒﺔ ﺍﻟﻮﺣﻲ ﻓﻲ ﺯﻣﻦ ﻣﺤﻤﺪ ﻭﺍﻟﻤﻮﻛﻞ ﺑﺠﻤﻊ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ‬
‫ﻭﻓﺎﺗﻪ‪» :‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻗﺎﻝ ﻟﻲ ﺭﺳﻮﻝ ﷲ‪ :‬ﺗﺤﺴﻦ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺇﻧﻬﺎ ﺗﺄﺗﻴﻨﻲ ﻛﺘﺐ‪ .‬ﻗﻠﺖ ﻻ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺘﻌﻠﻤﻬﺎ‪ .‬ﻓﺘﻌﻠﻤﺘﻬﺎ ﻓﻲ ﺳﺒﻌﺔ ﻋﺸﺮ ﻳﻮ ًﻣﺎ«‪ .7‬ﻭﻓﻲ ﺣﺪﻳﺚ ﺁﺧﺮ‬
‫ﺫﻛﺮﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ‪» :‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ‪ :‬ﺇﻧﻪ ﻳﺄﺗﻴﻨﻲ ﻛﺘﺐ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻻ ﺃﺣﺐ ﺃﻥ ﻳﻘﺮﺃﻫﺎ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻓﻬﻞ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺘﻌﻠﻢ ﻛﺘﺎﺏ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ؟‬
‫ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﺘﻌﻠﻤﺘﻬﺎ ﻓﻲ ﺳﺒﻊ ﻋﺸﺮﺓ«‪ .8‬ﻭﻣﻦ ﺍﻟﺼﻌﺐ ﺗﺼﻮﺭ ﺗﻌﻠﻢ ﻟﻐﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻷﻳﺎﻡ ﺭﻏﻢ ﺃﻧﻬﺎ ﻗﺮﻳﺒﺔ ﻟﻠﻌﺮﺑﻴﺔ‪ .‬ﻓﻘﺪ ﻳﻜﻮﻥ ﻣﻌﻨﻰ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‬

‫ﻛﻠﻤﺔ ﻛﺸﻜﻮﻝ ﻓﺎﺭﺳﻴﺔ ﺗﻄﻠﻖ ﻋﻠﻰ ﺟﺮﺍﺏ ﺍﻟﻤﺘﺴﻮﻟﻴﻦ‪ ،‬ﻳﻌﻠﻘﻮﻧﻪ ﻓﻲ ﺭﻗﺒﺘﻬﻢ‪ ،‬ﻭﻳﻀﻌﻮﻥ ﻓﻴﻪ ﻣﺎ ﻳﺤﺼﻠﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﻁﻌﺎﻡ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻫﻨﺎﻙ ﻓﻲ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﺑﻲ ﻛﺘﺎﺏ ﻳﺤﻤﻞ ﻋﻨﻮﺍﻥ »ﺍﻟﻜﺸﻜﻮﻝ«‬ ‫‪1‬‬

‫ﻟﺒﻬﺎء ﺍﻟﺪﻳﻦ ﺍﻟﻌﺎﻣﻠﻲ ﺫﻛﺮ ﻓﻲ ﺍﻟﻤﻘﺪﻣﺔ‪» :‬ﺍﻟﺤﻤﺪ { ﺍﻟﻮﺍﺣﺪ ﺍﻟﻤﻌﻴﻦ ‪ ...‬ﻭﺑﻌﺪ ﻓﺈﻧﻲ ﻟﻤﺎ ﻓﺮﻏﺖ ﻣﻦ ﺗﺄﻟﻴﻒ ﻛﺘﺎﺑﻲ ﺍﻟﻤﺴﻤﻰ ﺑﺎﻟﻤﺨﻼﺓ‪ ،‬ﺍﻟﺬﻱ ﺣﻮﻯ ﻣﻦ ﻛﻞ ﺷﻲء ﺃﺣﺴﻨﻪ ﻭﺃﺣﻼﻩ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ُﻛﺘﺐ‬
‫ﻓﻲ ﻋﻨﻔﻮﺍﻥ ﺍﻟﺸﺒﺎﺏ‪ ،...‬ﺛﻢ ﻋﺜﺮﺕ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﻧﻮﺍﺩﺭ ﺗﺘﺤﺮﻙ ﻟﻬﺎ ﺍﻟﻄﺒﺎﻉ‪ ،‬ﻭﺗﻬﺶ ﻟﻬﺎ ﺍﻷﺳﻤﺎﻉ‪ ،‬ﻭﻁﺮﺍﺋﻒ ﺗﺴﺮ ﺍﻟﻤﺤﺰﻭﻥ‪ ،...‬ﻓﺎﺳﺘﺨﺮﺕ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﻔﻘﺖ ﻛﺘﺎﺑًﺎ ﺛﺎﻧﻴًﺎ ﻳﺤﺬﻭ ﺣﺬﻭ ﺫﻟﻚ‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻔﺎﺧﺮ ‪ ....‬ﻭﻟﻤﺎ ﻟﻢ ﻳﺘﺴﻊ ﺍﻟﻤﺠﺎﻝ ﻟﺘﺮﺗﻴﺒﻪ‪ ،‬ﻭﻻ ﻭﺟﺪﺕ ﻣﻦ ﺍﻷﻳﺎﻡ ﻓﺮﺻﺔ ﻟﺘﺒﻮﻳﺒﻪ‪ ،‬ﺟﻌﻠﺘﻪ ﻛﺴﻔﻂ ﻣﺨﺘﻠﻂ ﺭﺧﻴﺼﻪ ﺑﻐﺎﻟﻴﻪ‪ ،‬ﺃﻭ ﻋﻘﺪ ﺍﻧﻔﺼﻢ ﺳﻠﻜﻪ ﻓﺘﻨﺎﺛﺮﺕ ﻟﺌﺎﻟﻴﻪ‪ ،‬ﻭﺳﻤﻴﺘﻪ ﺑﺎﻟﻜﺸﻜﻮﻝ‬
‫ﻟﻴﻄﺎﺑﻖ ﺍﺳﻤﻪ ﺍﺳﻢ ﺃﺧﻴﻪ« )ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ‪.(http://goo.gl/ucImsW‬‬
‫ﺍﻟﺴﻴﻒ‪ :‬ﺍﻟﺸﻴﻌﺔ ﻭﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪.6‬‬ ‫‪2‬‬

‫ﺍﻟﺴﻴﻒ‪ :‬ﺍﻟﺸﻴﻌﺔ ﻭﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪.11-9‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﻛﺘﺎﺏ ‪ Sawma‬ﻭﻛﺘﺎﺏ ‪.Luxenberg‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﻣﻘﺎﻝ ﻣﻴﻨﻐﺎﻧﺎ‪ ،‬ﺹ ‪.9-4‬‬ ‫‪5‬‬

‫ﺍﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﻣﻘﺎﻝ ﻣﻴﻨﻐﺎﻧﺎ‪ ،‬ﺹ ‪.12‬‬ ‫‪6‬‬

‫ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺣﺪﻳﺚ ‪.22208‬‬ ‫‪7‬‬

‫ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ‪ ،‬ﺣﺪﻳﺚ ‪.4796‬‬ ‫‪8‬‬

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 ‫ﺃﻥ ﺯﻳﺪًﺍ ﺑﻦ ﺛﺎﺑﺖ ﻛﺎﻥ ﻳﺘﻜﻠﻢ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻓﺘﻌﻠﻢ ﻛﺘﺎﺑﺘﻬﺎ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻳﺄﺗﻲ ﺍﻻﺣﺘﻤﺎﻝ ﺃﻥ ﺍﻟﻨﺺ ﺍﻷﺻﻠﻲ ﻟﻠﻘﺮﺁﻥ ﻗﺪ ﻛﺘﺐ ﺑﻤﺎ ﻳﻌﺮﻑ ﺑﺎﻟﻜﺮﺷﻮﻧﻲ ﻭﻫﻲ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺑﺎﻟﺤﺮﻭﻑ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻜﺘﺎﺑﺔ ﺍﺷﺘﻬﺮﺕ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﻟﻤﻴﻼﺩﻱ ﻓﻲ ﻛﺘﺎﺑﺔ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻟﻢ ﺗﻜﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺘﻲ ﺍﺳﺘﻌﻤﻞ‬
‫ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻟﺨﻂ‪ .‬ﻓﻬﻨﺎﻙ ﻛﺘﺎﺑﺎﺕ ﻛﺮﺷﻮﻧﻴﺔ ﺑﺎﻟﺘﺮﻛﻴﺔ ﻭﺍﻟﻤﺎﻻﻳﺎﻣﻴﺔ )ﺇﺣﺪﻯ ﻟﻐﺎﺕ ﺟﻨﻮﺏ ﺍﻟﻬﻨﺪ( ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﻭﺍﻷﺭﻣﻨﻴﺔ ﻭﺍﻟﻜﺮﺩﻳﺔ‪.‬‬
‫ﻭﺑﻤﺎ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻻ ﺗﺘﻀﻤﻦ ﺇﻻ ‪ 22‬ﺣﺮﻓًﺎ ﻣﻘﺎﺑﻞ ‪ 28‬ﺣﺮﻓًﺎ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻓﺒﻌﺾ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻛﺎﻧﺖ ﺗﺸﻴﺮ ﺇﻟﻰ ﺃﻛﺜﺮ ﻣﻦ ﺣﺮﻑ ﻋﺮﺑﻲ‪ .‬ﻭﻗﺪ‬
‫ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﺼﺪﺭ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻋﻨﺪﻣﺎ ﺗﻢ ﺗﻄﻮﻳﺮ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻧﻘﻞ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻣﻦ ﺍﻟﺨﻂ ﺍﻟﺴﺮﻳﺎﻧﻲ ﺇﻟﻰ ﺍﻟﺨﻂ ﺍﻟﻌﺮﺑﻲ‪ .‬ﻭﺍﻟﻤﻄﻠﻊ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ‬
‫ﻛﺒﻴﺮﺍ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺑﺼﻮﺭﺓ ﺻﺤﻴﺤﺔ ﻳﺘﻄﻠﺐ ﻣﻌﺮﻓﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ‪ ،‬ﻓﻘﺪ ﺩﺧﻠﺖ‬ ‫ً‬ ‫ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﻣﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﺪﻳﻤﺔ ﻳﺠﺪ ﺗﻘﺎﺭﺑًﺎ‬
‫ﻋﻠﻰ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﺤﺎﻟﻲ ﺗﻐﻴﻴﺮﺍﺕ ﻓﻲ ﻣﺮﺣﻠﺔ ﺍﻟﻨﻘﻞ ﺃﺩﺕ ﺇﻟﻰ ﺃﺧﻄﺎء ﻣﺎ ﺯﺍﻟﺖ ﻣﻮﺟﻮﺩﺓ ﻓﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﻤﻜﻦ ﺗﻼﻓﻴﻬﺎ ﻟﻮ ﺃﻥ ﻧﺴﺎﺥ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻧﻮﺍ ﻳﺠﻴﺪﻭﻥ ﺍﻟﻠﻐﺔ‬
‫ﺑﺪﻻ ﻣﻦ ﺍﻟﻠﺠﻮء ﺇﻟﻰ ﺣﻴﻞ ﺍﻟﻤﻔﺴﺮﻳﻦ ﺍﻟﻘﺪﺍﻣﻰ ﻟﻠﺨﺮﻭﺝ‬ ‫ﺍﻟﺴﺮﻳﺎﻧﻴﺔ‪ .‬ﻭﻟﻮ ﺃﻥ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻋﺘﺮﻓﻮﺍ ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻷﺧﻄﺎء ﻟﺘﻢ ﺗﺼﺤﻴﺤﻬﺎ ﻓﻲ ﺍﻟﻨﺺ ﺍﻟﺤﺎﻟﻲ ً‬
‫ﻣﻦ ﺍﻟﻤﺄﺯﻕ ﺍﻟﺬﻱ ﻭﻗﻌﻮﺍ ﻓﻴﻪ ﺃﻣﺎﻡ ﻧﺺ ﻧُﺴِﺦ ﺧﻄﺄ ً‪ .‬ﻭﺳﻮﻑ ﻧﺸﻴﺮ ﺇﻟﻰ ﺗﻠﻚ ﺍﻷﺧﻄﺎء ﻓﻲ ﻣﻜﺎﻧﻬﺎ‪.‬‬
‫ﻭﺳﻮﻑ ﻧﺘﻜﻠﻢ ﻻﺣﻘًﺎ ﻋﻦ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺗﺴﻠﺴﻞ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻭﻧﻨﺘﻘﻞ ﺍﻵﻥ ﺇﻟﻰ ﻣﻮﺿﻮﻉ ﺃﺧﻄﺮ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﻣﺼﺎﺩﺭﻩ‪.‬‬
‫‪ (5‬ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻣﺠﻬﻮﻝ ﺍﻻﺳﻢ‬
‫ﺳﻴﻄﺮﺕ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﻓﻜﺮﺓ ﺃﻥ ﺍﻟﻘﻮﺍﻧﻴﻦ ﺻﺎﺩﺭﺓ ﻋﻦ ﺍﻹﻟﻪ‪ .‬ﻓﺤﻤﻮﺭﺍﺑﻲ ﻳﻔﺘﺘﺢ ﺷﺮﻳﻌﺘﻪ ﺑﺘﺤﻴﺔ ﺍﻵﻟﻬﺔ ﻓﻴﻘﻮﻝ ﻓﻲ ﻣﻘﺪﻣﺔ ﺷﺮﺍﺋﻌﻪ‪:‬‬
‫ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻧﺎﺩﺍﻧﻲ ﺃﻧﻮ ﺍﻷﻋﻠﻰ ﻭﺑﻞ‪ ،‬ﺭﺏ ﺍﻟﺴﻤﺎء ﻭﺍﻷﺭﺽ ﺍﻟﺬﻱ ﻳﻘﺮﺭ ﻣﺼﻴﺮ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﺃﻧﺎ ﺣﻤﻮﺭﺍﺑﻲ ﺍﻷﻣﻴﺮ ﺍﻷﻋﻠﻰ‪ ،‬ﻋﺎﺑﺪ ﺍﻵﻟﻬﺔ‪ ،‬ﻟﻜﻲ ﺃﻧﺸﺮ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﻓﻲ ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻭﺃﻗﻀﻲ ﻋﻠﻰ ﺍﻷﺷﺮﺍﺭ ﻭﺍﻵﺛﻤﻴﻦ‪ ،‬ﻭﺃﻣﻨﻊ ﺍﻷﻗﻮﻳﺎء ﺃﻥ ﻳﻈﻠﻤﻮﺍ ﺍﻟﻀﻌﻔﺎء‪ ،‬ﻭﺃﻧﺸﺮ ﺍﻟﻨﻮﺭ ﻓﻲ ﺍﻷﺭﺽ ﻭﺃﺭﻋﻰ ﻣﺼﺎﻟﺢ ﺍﻟﺨﻠﻖ‪.1‬‬
‫ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺣﻤﻮﺭﺍﺑﻲ ﻟﻢ ﻳﺒﺘﻜﺮ ﻫﺬﻩ ﺍﻟﺸﺮﺍﺋﻊ ﺑﻞ ﻛﺎﻥ ﺍﻹﻟﻪ »ﺷﻤﺶ« ﺍﻟﺬﻱ ﻳﺮﻣﺰ ﻟﻠﺤﻖ ﻭﺍﻟﻌﺪﻝ ﻓﻲ ﻧﻈﺮ ﺍﻟﺒﺎﺑﻠﻴﻴﻦ‪ ،‬ﻳﻮﺣﻲ ﻟﻪ ﺑﻬﺎ‪ ،‬ﻭﻗﺪ ُﻭﺟﺪ ﻧﻘﺶ ﻋﻠﻰ‬
‫ﺗﺄﺛﻴﺮﺍ ﻋﻠﻰ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﻜﺘﺎﺏ‬ ‫ً‬ ‫ﺍﺳﻄﻮﺍﻧﺔ ﻣﻦ ﺍﻟﺤﺠﺮ ﻳﺒﻴﻦ ﺍﻟﻤﻠﻚ ﺣﻤﻮﺭﺍﺑﻲ ﻭﻫﻮ ﻳﺘﻠﻘﻰ ﺍﻟﻘﻮﺍﻧﻴﻦ ﻣﻦ ﺍﻻﻟﻪ‪ .2‬ﻭﺷﺮﻳﻌﺔ ﺣﻤﻮﺭﺍﺑﻲ ﻫﻲ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ‬
‫ﺍﻟﻤﻘﺪﺱ ﺍﻟﻴﻬﻮﺩﻱ ﻣﻦ ﺗﺸﺮﻳﻌﺎﺕ‪.3‬‬
‫ﻭﺇﺫﺍ ﺍﻧﺘﻘﻠﻨﺎ ﺇﻟﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﺍﻟﻴﻬﻮﺩﻱ ﻳﺘﻀﻤﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﻔﺎﺭ ﺍﺳﺘﻐﺮﻕ ﺗﺄﻟﻴﻔﻬﺎ ﻗﺮﻭﻧًﺎ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻳﺤﻤﻞ ﺍﺳﻢ ﻣﺆﻟﻔﻬﺎ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ ﺩﻭﻥ ﻣﺆﻟﻒ‪ .‬ﻭﺑﻌﺾ ﻧﺼﻮﺹ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺗﺸﻴﺮ ﺇﻟﻰ ﺃﻧﻬﺎ ﻣﻮﺣﻰ ﺑﻬﺎ ﻣﻦ ﷲ ﻣﺒﺎﺷﺮﺓ ﻟﻤﻮﺳﻰ‪ ،‬ﻻ ﺑﻞ ﻣﻜﺘﻮﺑﺔ ﺑﺈﺻﺒﻊ ﷲ‪ .‬ﻭﻧﻌﻄﻲ ﻫﻨﺎ‬
‫ﺛﻼﺛﺔ ﺃﻣﺜﻠﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ‪:‬‬
‫ﺍﻟﺮﺏﱡ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﻋﻼﻣﺔ ﺑَﻴﻨﻲ ﻭﺑَﻴﻨَﻜﻢ َﻣﺪﻯ ﺃﺟْﻴﺎﻟِﻜﻢ‪ِ ،‬ﻟﻴَﻌﻠﻤﻮﺍ ﺃﻧِّﻲ ﺃﻧﺎ ﱠ‬ ‫َ‬ ‫ٌ‬ ‫ﺻﺔ‪ ،‬ﻷﻧﱠﻬﺎ َ‬ ‫َ‬ ‫ً‬ ‫ﺳﺒﻮﺗﻲ ﺧﺎ ﱠ‬ ‫ﻗﺎﺋﻼ‪ :‬ﻭﺃﻧﺖَ ﻓﻜ َِﻠ ْﻢ ﺑَﻨﻲ ﺇِﺳْﺮﺍﺋﻴ َﻞ ﻭﻗ ْﻞ ﻟﻬﻢ‪ :‬ﺇِﺣﻔَﻈﻮﺍ ُ‬ ‫َ‬ ‫ُ‬ ‫ّ‬ ‫َ‬ ‫ﺍﻟﺮﺏﱡ ﻣﻮﺳﻰ ً‬ ‫ﻭﻛَﻠﱠ َﻢ ﱠ‬
‫ﺲ ﻣِ ﻦ َﻭﺳْﻂِ ﺷَﻌﺒْﻬﺎ‪ .‬ﻓﻲ ِﺳﺘ ﱠ ِﺔ ﺃﻳﺎﻡ ﺗُﺼﻨَ ُﻊ‬ ‫ﺼ ُﻞ ﺗِﻠﻚَ ﺍﻟﻨﱠ ْﻔ ُ‬ ‫ﻋ َﻤ ًﻼ ﺗُﻔ َ‬ ‫ﱠﺱ ﻟَﻜﻢ‪ ،‬ﻣﻦ ﺁﺳﺘ َﺒﺎ َﺣﻪ ﻳُﻘﺘ َ ْﻞ ﻗَﺘْ ًﻼ‪ُ .‬ﻛ ﱡﻞ َﻣﻦ ﻳَﻌ َﻤ ُﻞ ﻓﻴﻪ َ‬ ‫ﺴﺒْﺖ‪ ،‬ﻓﺈِﻧﱠﻪ ُﻣﻘَﺪ ٌ‬ ‫ﺳﻜﻢ‪ .‬ﻓﺂﺣﻔَﻈﻮﺍ ﺍﻟ ﱠ‬ ‫ُﻣﻘَ ِﺪّ ُ‬
‫ﺴﺒْﺖ‪ ،‬ﺣﺎﻓِﻈِ ﻴﻦَ ﺇِﻳﱠﺎﻩ َﻣﺪﻯ‬ ‫َﻆ ﺑَﻨﻮ ﺇﺳْﺮﺍﺋﻴ َﻞ ﺍﻟ ﱠ‬ ‫ﺖ ﻳُﻘﺘ َ ُﻞ ﻗَﺘْ ًﻼ‪ْ .‬ﻓﻠﻴَﺤﻔ ْ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺒ ِ‬ ‫ﻋ َﻤ ًﻼ ﻓﻲ ﻳَ ِ‬ ‫ﻋﻤِ َﻞ َ‬ ‫ِﻠﺮﺏّ ‪ُ .‬ﻛ ﱡﻞ َﻣﻦ َ‬ ‫ﱠﺱ ﻟ ﱠ‬ ‫ﺳﺒْﺖُ ﺭﺍﺣ ٍﺔ ُﻣﻘَﺪ ٌ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎﺑِﻊِ َ‬ ‫ﺍﻷَﻋْﻤﺎﻝ‪ ،‬ﻭﻓﻲ ﺍﻟﻴَ ِ‬
‫ﺡ ﻭﺗَﻨَﻔﱠﺲ‪.‬‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎﺑِﻊِ ﺁﺳﺘ َﺮﺍ َ‬ ‫ﺕ ﻭﺍﻷَﺭﺽ‪ ،‬ﻭﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﺴ َﻤﻮﺍ ِ‬ ‫ﺍﻟﺮﺏﱡ ﺍﻟ ﱠ‬ ‫ﺻﻨَ َﻊ ﱠ‬ ‫ﻋﻼﻣﺔ ٌ ﺃَﺑَ ِﺪﻳﱠﺔ‪ ،‬ﻷَﻧﱠﻪ ﻓﻲ ِﺳﺘ ﱠ ِﺔ ﺃﻳﺎﻡ َ‬ ‫ﻋ ْﻬﺪًﺍ ﺃَﺑَ ِﺪﻳ’ﺎ‪ .‬ﻓ ُﻬﻮ ﺑَﻴﻨﻲ ﻭﺑَﻴﻦَ ﺑَﻨﻲ ﺇِﺳْﺮﺍﺋﻴ َﻞ َ‬ ‫ﺃَﺟْﻴﺎﻟِﻬﻢ َ‬
‫ﻴﻦ ﺑِﺈِﺻﺒَﻊِ ﷲ )ﺍﻟﺨﺮﻭﺝ ‪.(18-12 :31‬‬ ‫ﻴﻦ ﻣِﻦ َﺣ َﺠﺮ‪َ ،‬ﻣ ْﻜﺘﻮﺑَ ِ‬ ‫ﺸﻬﺎﺩﺓ‪ ،‬ﻟَﻮ َﺣ ِ‬ ‫ﻁﺒَ ِﺔ ﻣﻮﺳﻰ ﻋﻠﻰ َﺟﺒَ ِﻞ ﺳِﻴﻨﺎء‪ ،‬ﺳﻠﱠ َﻤﻪ ﻟَﻮ َﺣﻲ ِ ﺍﻟ ﱠ‬ ‫ﻭﻟَ ﱠﻤﺎ ﺁﻧﺘ َﻬﻰ ﷲ ُ ﻣِﻦ ُﻣﺨﺎ َ‬
‫ﻳﻘﻮﻝ ﻣﻮﺳﻰ ﻣﺨﺎﻁﺒًﺎ ﺷﻌﺒﻪ‪:‬‬
‫ﺼﺮ‪ ،‬ﺣﺘﱠﻰ ُﻭﺻﻮﻟﻜﻢ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟ َﻤﻜﺎَﻥ‪ ،‬ﻟﻢ ﺗ َﺰﺍﻟﻮﺍ ﺗَﺘ َ َﻤ ﱠﺮﺩﻭﻥَ ﻋﻠﻰ‬ ‫َ‬ ‫ﻣِ‬ ‫ﻦ‬ ‫ﻣِ‬ ‫ﺧﺮﻭﺟﻚَ‬ ‫ﻮﻡ‬‫ِ‬ ‫َ‬ ‫ﻳ‬ ‫ُ‬ ‫ﺬ‬ ‫ﻨ‬ ‫ﻣ‬
‫ُ‬ ‫ﻚَ‬ ‫ﱠ‬ ‫ﻧ‬ ‫ِ‬ ‫ﺈ‬ ‫ﻓ‬ ‫ﱠﺔ‪،‬‬ ‫ﻳ‬ ‫ﺮ‬ ‫ّ‬ ‫ِ‬ ‫ﺒ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﻓﻲ‬ ‫ﻚَ‬ ‫ﻬ‬
‫ِ َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ﺏﱠ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﺒﺖَ‬ ‫ﻀ‬
‫َ‬ ‫ﻏ‬ ‫ﺲ ﺃﻧﱠﻚَ ﺃ َ‬ ‫ﺍُﺫ ُﻛ ْﺮ‪ ،‬ﻻ ﺗ َ ْﻨ َ‬
‫ﺍﻟﺮﺏ ﻣ َﻌﻜﻢ‪.‬‬ ‫َ ً‬ ‫ﻪ‬ ‫ﻌ‬ ‫َ‬
‫ﻄ‬ ‫َ‬ ‫ﻗ‬ ‫ﺬﻱ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﺪ‬
‫ِ‬ ‫ﻬ‬ ‫ﻌ‬ ‫ﺍﻟ‬
‫َ ِ َ‬ ‫ﻲ‬ ‫ﺣ‬ ‫ﻮ‬ ‫َ‬ ‫ﻟ‬ ‫ﺮ‪،‬‬ ‫ﺠ‬ ‫ﺤ‬
‫َ ِ َ َ‬ ‫ﺍﻟ‬ ‫ﻲ‬ ‫ﺣ‬ ‫ﻮ‬ ‫َ‬ ‫ﻟ‬ ‫َ‬ ‫ﺬ‬ ‫ﺧ‬‫ُ‬ ‫ﻵ‬ ‫ﻞ‬‫َ‬ ‫ﺒ‬
‫ََ‬ ‫ﺠ‬ ‫ﺍﻟ‬ ‫ﺪﺕُ‬ ‫ﻌ‬
‫ِ‬ ‫ﺻ‬‫َ‬ ‫ﺣﻴﻦَ‬ ‫ُﻛﻢ‪.‬‬ ‫ﺪ‬ ‫ُﺒﻴ‬ ‫ﻳ‬ ‫َ‬ ‫ﺩ‬ ‫ﻭﻛﺎ‬ ‫ﻴﻜﻢ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﺐ‬ ‫ِ َ‬ ‫َﻀ‬ ‫ﻐ‬ ‫ﻓ‬ ‫‪،‬‬ ‫ﺏﱠ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻢ‬
‫َ ُ‬ ‫ُ‬ ‫ﺘ‬ ‫ﺒ‬ ‫ﻀ‬ ‫ﻏ‬ ‫َ‬ ‫ﺃ‬ ‫ﺣﻮﺭﻳﺐ‬
‫َ‬ ‫ﺍﻟﺮﺏّ ‪ ،‬ﻭﻓﻲ‬ ‫ﱠ‬
‫ﻲ ﻟَﻮ َﺣﻲ ِ ﺍﻟ َﺤ َﺠ ِﺮ ﺍﻟ َﻤ ْﻜﺘﻮﺑَﻴﻦ ﺑِﺈﺻﺒَﻊِ ﷲ‪ ،‬ﻭﻋﻠَﻴﻬﻤﺎ َﺟﻤﻴ ُﻊ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬
‫ً ﱠ َ َ ﱠ ِ ﱠ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬ ‫ﻢ‬ ‫ﱠ‬ ‫ﻠ‬ ‫ﺳ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺛ‬ ‫‪.‬‬ ‫ء‬ ‫ﻣﺎ‬ ‫ﺏْ‬ ‫ﺷﺮ‬
‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭﻟﻢ‬ ‫ﺍ‬ ‫ﺒﺰ‬‫ً‬ ‫ُ‬
‫ﺧ‬ ‫ﻞ‬‫ْ‬ ‫ﻛ‬ ‫ُ‬ ‫ﺁ‬ ‫ﻟﻢ‬ ‫‪،‬‬ ‫ً‬ ‫ﺔ‬‫َ‬ ‫ﻠ‬ ‫ﻴ‬ ‫َ‬ ‫ﻟ‬ ‫ﻌﻴﻦَ‬ ‫ﺑ‬
‫َ‬ ‫ﺭ‬ ‫َ‬ ‫ﻭﺃ‬ ‫ﺎ‬ ‫ﻣ‬‫َ ً‬ ‫ﻮ‬ ‫ﻳ‬ ‫ﻌﻴﻦَ‬ ‫ﺑ‬ ‫ﺭ‬
‫ِ ََ ِ َ‬‫َ‬ ‫ﺃ‬ ‫ﻞ‬ ‫ﺒ‬ ‫ﺠ‬ ‫ﺎﻟ‬ ‫ﺑ‬ ‫ﻤﺖُ‬ ‫ﻓﺄَﻗَ‬
‫ﻲ‬ ‫ﺣ‬ ‫ﻮ‬
‫ﱠ ﺏﱠ َ َ ِ ﱠ َ ِ‬ ‫َ‬ ‫ﻟ‬ ‫ﻲ‬ ‫َ‬ ‫ﻟ‬‫ﺇ‬ ‫ﻢ‬‫ﱠ‬ ‫ﻠ‬ ‫ﺳ‬ ‫ﺍﻟﺮ‬ ‫ﻥ‬‫ﱠ‬ ‫َ‬ ‫ﺃ‬ ‫ﻥ‬
‫َ‬ ‫ﻛﺎ‬ ‫‪،‬‬‫ً‬ ‫ﺔ‬‫َ‬ ‫ﻠ‬ ‫ﻴ‬ ‫َ‬ ‫ﻟ‬ ‫ﻌﻴﻦَ‬ ‫ﺑ‬
‫ََ‬ ‫ﺭ‬ ‫َ‬ ‫ﻭﺍﻷ‬ ‫ﺎ‬ ‫ﻣ‬
‫َ ً‬ ‫ﻮ‬ ‫ﻳ‬ ‫ﻌﻴﻦَ‬ ‫ﺑ‬
‫َ‬ ‫ﺭ‬ ‫َ‬ ‫ﺍﻷ‬ ‫ﺔ‬
‫َِ‬ ‫ﻳ‬ ‫ِﻬﺎ‬ ‫ﻧ‬ ‫ﻭﻓﻲ‬ ‫ِﻤﺎﻉ‪.‬‬ ‫ﺘ‬ ‫ﺟ‬ ‫ﺍﻻ‬
‫ِ‬ ‫ﻮﻡ‬ ‫ﻳ‬
‫َ‬ ‫ﻓﻲ‬ ‫ﺎﺭ‬ ‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﺳ‬
‫َ َ ِ ﻣِ َ َﻂِ‬ ‫ﻭ‬ ‫ﻦ‬ ‫ﻞ‬ ‫ﺒ‬‫ﺠ‬ ‫ﺍﻟ‬ ‫ﻓﻲ‬ ‫ﻬﺎ‬ ‫ﺑ‬
‫َ ُ ﱠ ﺏﱡ ِ‬ ‫ﺍﻟﺮ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫ﻤ‬ ‫ﱠ‬ ‫َﻠ‬
‫ﻛ‬ ‫ﺘﻲ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﺕ‬
‫ِ‬ ‫ِﻤﺎ‬ ‫ﻠ‬ ‫َ‬
‫ﻜ‬ ‫ﺍﻟ‬
‫ﱠ‬
‫ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺘﻲ‬ ‫ﱠ‬ ‫ﺳﺮﻳﻌًﺎ ِ‬ ‫َ‬
‫ﺃﺧﺮﺟﺘ َﻪ ﻣِ ﻦ ﻣِ ﺼﺮ‪ِ ،‬ﻭﺍﺑﺘﻌَﺪ َ َ‬ ‫ﺴﺪَ ﺷَﻌﺒُﻚَ ﺍﻟﺬﻱ َ‬ ‫ﱠ‬ ‫َ‬ ‫ﱠ‬
‫ﻋ َﺠ ِﻞ ﻣِ ﻦ ﻫُﻨﺎ‪ .‬ﻷﻧﻪ ﻗﺪ ﻓ َ‬ ‫َ‬ ‫ﻓﺎﻧﺰﻝ ﻋﻠﻰ َ‬ ‫ْ‬ ‫ﺍﻟﺮﺏّ ‪ :‬ﻗ ْﻢ ِ‬ ‫ُ‬ ‫ﻟﻲ ﱠ‬ ‫ﺍﻟ َﺤ َﺠﺮ‪ ،‬ﻟﻮ َﺣﻲ ِ ﺍﻟﻌَ ْﻬﺪ‪ ،‬ﻭﻗﺎ َﻝ َ‬ ‫َ‬
‫ﺜﺎﻻ َﻣﺴْﺒﻮ ًﻛﺎ )ﺗﺜﻨﻴﺔ ‪.(12-7 :9‬‬ ‫ﺻﻨ َﻊ ﻟَﻲ ﺗِ ْﻤ ً‬ ‫ﺻﻴﺘﻪ ﺑِﻬﺎ ﻭ َ‬ ‫ﺃَﻭ َ‬
‫ﻭﻟﻜﻨﻨﺎ ﻧﻘﺮﺃ ﻓﻲ ﻓﻘﺮﺓ ﺃﺧﺮﻯ‪:‬‬
‫ً‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﻗﺎﻡ ﻣﻮﺳﻰ ُﻫﻨﺎﻙَ ﻋِﻨﺪ َ ﱠ‬ ‫َ‬ ‫ﺴﺒِﻪ ﻗَﻄﻌﺖُ َ‬ ‫َ‬ ‫ﱠ‬
‫ﺍﻟﺮﺏﱡ ﻟِﻤﻮﺳﻰ‪ :‬ﺃُﻛﺘُﺐْ ﻟﻚَ ﻫﺬﺍ ﺍﻟﻜَﻼﻡ‪ ،‬ﻷﻧﻲ ﺑِ َﺤ َ‬ ‫َ‬ ‫ْ‬
‫ﺍﻟﺮﺏّ ِ ﺃﺭﺑَﻌﻴ َﻦ ﻳَﻮ ًﻣﺎ ﻭﺃﺭﺑَﻌﻴﻦَ ﻟﻴﻠﺔ‪ ،‬ﻻ‬ ‫ﻋ ْﻬﺪًﺍ ﻣﻌَﻚَ ﻭﻣﻊ ﺇِﺳْﺮﺍﺋﻴﻞ‪ .‬ﻭﺃ َ‬ ‫ﻭﻗﺎ َﻝ ﱠ‬
‫ﺸﺮ )ﺍﻟﺨﺮﻭﺝ ‪.(28-27 :34‬‬ ‫ﺕ ﺍﻟﻌَ ْ‬ ‫َﻼﻡ ﺍﻟﻌَ ْﻬﺪ‪ ،‬ﺍﻟ َﻜﻠِﻤﺎ ِ‬ ‫ﻴﻦ ﻛ َ‬ ‫َﺐ ﻋﻠﻰ ﺍﻟﻠﱠﻮ َﺣ ِ‬ ‫ﺸﺮﺏُ ﻣﺎ ًء‪ ،‬ﻓ َﻜﺘ َ‬ ‫ﺒﺰﺍ ﻭﻻ ﻳَ َ‬ ‫ﻳﺄ ُﻛ ُﻞ ُﺧ ً‬
‫ﻭﻫﻨﺎ ﻭﺍﺿﺢ ﺃﻥ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ ﻣﻦ ﻛﻼﻡ ﷲ ﻭﻟﻜﻦ ﺍﻟﺬﻱ ﻛﺘﺒﻬﺎ ﺑﺈﺻﺒﻌﻪ ﻟﻴﺲ ﷲ ﺑﻞ ﻣﻮﺳﻰ ﺫﺍﺗﻪ‪ .‬ﻭﻫﻨﺎﻙ ﻧﺺ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻟﻪ ﺩﻻﻟﺔ ﻋﻤﻴﻘﺔ‪:‬‬
‫ﺧﺎﺭﻗَﺔ‪ ،‬ﻭﻟﻮ‬ ‫ﺽ ﻋﻠَﻴﻜﻢ ﺁﻳﺔً ﺃﻭ ِ‬ ‫َ‬ ‫ْﻼﻡ ﻓﻌَ َﺮ َ‬ ‫ﻲ ﺃَﻭ ﺣﺎ ِﻟ ُﻢ ﺃَﺣ ٍ‬ ‫ﻗﺎﻡ ﻓﻲ َﻭﺳْﻄِ ﻜﻢ ﻧَﺒِ ﱞ‬ ‫َﻨﻘﺺ ﻣِﻨﻪ‪ .‬ﺇِﺫﺍ َ‬ ‫َﺤﺮﺻﻮ َﻥ ﺃَﻥ ﺗ َﻌ َﻤﻠﻮﻩ‪ ،‬ﻻ ﺗ َِﺰﺩْ ﻋﻠَﻴﻪ ﻭﻻ ﺗ ْ‬ ‫ﺑِ ُﻜ ِّﻞ ﻣﺎ ﺃَﻧﺎ ﺁ ُﻣﺮﻛﻢ ﺑِﻪ ﺗ ِ‬
‫ﺍﻟﺮﺏﱠ‬ ‫ﻲ ِ ﺃﻭ ﺣﺎﻟ ِِﻢ ﺍﻷَﺣْﻼﻡ‪ ،‬ﻓﺈ ِ ﱠﻥ ﱠ‬ ‫َ‬ ‫َﻼﻡ ﻫﺬﺍ ﺍﻟﻨﱠﺒِ ّ‬ ‫َﻌﺮ ْﻓﻬﺎ ﻓﻨَﻌﺒُﺪ َﻫﺎ‪ ،‬ﻓﻼ ﺗ َﺴﻤﻊ ﻛ َ‬ ‫ُ‬
‫ﻋﻨﻬﺎ ﻭﻗﺎ َﻝ ﻟَﻚَ ‪ِ :‬ﻟﻨَﺴ ِْﺮ َﻭﺭﺍ َء ﺁِﻟ َﻬ ٍﺔ ﺃ ْﺧﺮﻯ ﻟﻢ ﺗ ِ‬ ‫ﺍﻟﺨﺎﺭﻗَﺔ ُ ﺍﻟﱠﺘﻲ ﻛَﻠ َﻤﻚَ َ‬ ‫ﱠ‬ ‫ِ‬ ‫ﺖ ﺍﻵﻳَﺔ ُ ﺃ َ ِﻭ‬ ‫ﺗ َ ﱠﻤ ِ‬
‫ﺼﻮﺗِﻪ‬ ‫ﻭﻭﺻﺎﻳﺎﻩ ﺗ َﺤﻔَﻈﻮﻥ‪ ،‬ﻭ ِﻟ َ‬ ‫َ‬ ‫ﻘﻮﻥ‪،‬‬ ‫ﱠ‬ ‫ﺘ‬ ‫َ‬ ‫ﺗ‬ ‫ﱠﺎﻩ‬ ‫ﻳ‬ ‫ِ‬ ‫ﺇ‬ ‫ﻭ‬ ‫ﻭﻥ‬ ‫َﺴﻴﺮ‬ ‫ﺗ‬ ‫ﻜﻢ‬ ‫ﻬ‬
‫ِ ِ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ِ‬ ‫ﺏّ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ء‬‫َ َ‬ ‫ﺭﺍ‬ ‫ﻭ‬ ‫ِﻜﻢ‪.‬‬ ‫ﺳ‬ ‫ﻔﻮ‬ ‫ُ‬ ‫ﻧ‬ ‫ﻭ‬ ‫ﻜﻢ‬ ‫ﺑ‬
‫ِ‬ ‫ﻠﻮ‬ ‫ُ‬ ‫ﻗ‬ ‫ّ‬
‫ﻞ‬ ‫ِ‬ ‫ُ‬
‫ﻛ‬ ‫ﻣِﻦ‬ ‫ﻜﻢ‬ ‫ﻬ‬
‫ِ َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ﺏﱠ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻥ‬
‫َ‬ ‫ﺒﻮ‬ ‫ﺤِ‬ ‫ُ‬ ‫ﺗ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺘ‬ ‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻫﻞ‬ ‫ﻢ‬
‫َ‬ ‫َ‬ ‫ﻠ‬ ‫ﻌ‬ ‫ﻴ‬
‫َ‬ ‫ﻟ‬
‫ِ‬ ‫ﻜﻢ‬ ‫ُ‬ ‫ﻨ‬ ‫ﺤِ‬ ‫َ‬ ‫ﺘ‬ ‫ﻤ‬ ‫ﻣ‬
‫ُ‬ ‫ﻜﻢ‬ ‫ﺇِﻟ َﻬ‬
‫ﺼﺮ‪ ،‬ﻭﻓَﺪﺍﻙَ‬ ‫َ‬ ‫ﻣِ‬ ‫ﺭﺽ‬
‫ِ‬ ‫َ‬ ‫ﺃ‬ ‫ﻦ‬ ‫ﻣِ‬ ‫ﻜﻢ‬ ‫ﺟ‬ ‫َ‬ ‫ﺧﺮ‬ ‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ﺬﻱ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻢ‬
‫ِ ِ ُ‬‫ﻜ‬ ‫ﻬ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ِ‬ ‫ﺏّ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻋﻠﻰ‬ ‫ﺩ‬
‫ِ‬ ‫ﺮ‬ ‫ﱠ‬ ‫ﻤ‬ ‫ِ َ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﺎﻟ‬‫ﺑ‬ ‫ﻧﺎﺩﻯ‬ ‫ﻪ‪،‬‬ ‫ﱠ‬ ‫ﻧ‬‫َ‬ ‫ﻷ‬ ‫َﻞ‪،‬‬ ‫ﺘ‬ ‫ُﻘ‬ ‫ﻳ‬ ‫ﺣﻼﻡ‬ ‫َ‬ ‫ﺍﻷ‬ ‫ﻢ‬
‫ُ‬ ‫ﻟ‬
‫ِ‬ ‫ﺣﺎ‬ ‫ﻭ‬ ‫َ‬ ‫ﺃ‬ ‫ﺒﻲ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻭﺫﻟﻚ‬ ‫ﻘﻮﻥ‪.‬‬ ‫ﱠ‬ ‫ﻠ‬ ‫َ‬ ‫ﻌ‬ ‫َ‬ ‫ﺘ‬‫َ‬ ‫ﺗ‬ ‫ﻪ‬ ‫ِ‬ ‫ﺑ‬‫ﻭ‬ ‫ُﺪﻭﻥ‬ ‫ﺒ‬ ‫َﻌ‬ ‫ﺗ‬ ‫ﱠﺎﻩ‬ ‫ﻳ‬ ‫ﺇ‬
‫ِ‬ ‫ﻭ‬ ‫ﻌﻮﻥ‪،‬‬ ‫ﻤ‬
‫ﺗ َﺴ َ‬
‫ﺸ ﱠﺮ ﻣِ ﻦ َﻭﺳْﻄِﻚَ )ﺗﺜﻨﻴﺔ ‪.(6-1 :13‬‬ ‫َﺴﻴﺮ ﻓﻴﻬﺎ‪ ،‬ﻓﺎﻗﻠﻊِ ﺍﻟ ﱠ‬ ‫َ‬ ‫ﺗ‬ ‫ﻥ‬ ‫َ‬ ‫ﺄ‬ ‫ﺑ‬
‫ِ ُ ِ‬ ‫ﻚَ‬ ‫ﻬ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ﺏﱠ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻙَ‬ ‫ﺮ‬ ‫َ َ‬ ‫ﻣ‬ ‫َ‬ ‫ﺃ‬ ‫ﺘﻲ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻖ‬‫ِ‬ ‫ﺮﻳ‬ ‫ﱠ‬
‫ﺍﻟﻄ‬ ‫ﻋﻦ‬ ‫ِ‬ ‫َﻙَ‬ ‫ﺪ‬ ‫ﻌ‬‫ِ‬ ‫ﺒ‬ ‫ُ‬ ‫ﻴ‬ ‫ﻟ‬
‫ِ‬ ‫ﱠﺔ‪،‬‬ ‫ﻳ‬‫ﺩ‬‫ِ‬ ‫ﺒﻮ‬ ‫ُ‬ ‫ﻌ‬ ‫ﺍﻟ‬ ‫ﺩﺍﺭ‬ ‫ﻣِ ﻦ‬
‫ﻭﻗﺪ ﺃﻁﻠﻖ ﺍﻟﻤﺴﻴﺤﻴﻮﻥ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﺍﻟﻴﻬﻮﺩﻱ ﺍﺳﻢ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻭﺃﺿﺎﻓﻮﺍ ﺇﻟﻴﻪ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻷﺳﻔﺎﺭ ﺃﺳﻤﻮﻫﺎ ﺑﺎﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ‪ .‬ﻭﻫﺬﻩ ﺍﻷﺳﻔﺎﺭ ﺗﺤﻤﻞ‬
‫ﺍﺳﻤﺎء ﻣﺆﻟﻔﻴﻬﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻳﻌﺘﻘﺪ ﺍﻧﻬﻢ ﻣﺆﻟﻔﻮﻫﺎ‪ .‬ﻭﻟﻜﻦ ﺑﻮﻟﺲ ﻳﻘﻮﻝ‪:‬‬
‫ﻉ ﺍﻟﻤﺴﻴﺢ‬ ‫َ‬ ‫ﻳﺴﻮ‬ ‫ﻦ‬ ‫ﻲ‬
‫ِ َ ْ ٍ ﻣِ‬ ‫ﺣ‬ ‫ﻮ‬ ‫ﺑ‬ ‫ﺑﻞ‬ ‫ﻧﺴﺎﻥ‪،‬‬ ‫ِ‬ ‫ﺇ‬ ‫ﻋﻦ‬ ‫ﻬﺎ‬ ‫ُ‬ ‫ﺗ‬ ‫َﺬ‬ ‫ﺧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭﻻ‬ ‫ﻬﺎ‬ ‫ُ‬ ‫ﺘ‬ ‫ﻴ‬ ‫ﱠ‬ ‫ﻘ‬ ‫َﻠ‬ ‫ﺗ‬ ‫ﻣﺎ‬ ‫ِﻲ‬ ‫ّ‬ ‫ﻧ‬ ‫َ‬ ‫ﻷ‬ ‫َﺮ‪،‬‬ ‫ﺸ‬ ‫ﺒ‬ ‫ﺍﻟ‬
‫ُ ِ َ‬ ‫ﺔ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺳ‬ ‫ﻋﻠﻰ‬ ‫ﺖ‬ ‫ﺸﺮﺕُ ِﺑﻬﺎ ﻟَﻴ َ‬
‫ﺴ‬ ‫ﺧﻮﺓ‪ ،‬ﺑِﺄ َ ﱠﻥ ﺍﻟﺒِﺸﺎﺭﺓ َ ﺍﻟﱠﺘﻲ ﺑَ ﱠ‬ ‫ﺍﻹ َ‬ ‫ﻓﺄُﻋ ِﻠ ُﻤﻜﻢ‪ ،‬ﺃَﻳﱡﻬﺎ ِ‬
‫)ﻏﻼﻁﻴﺔ ‪.(12-1:11‬‬

‫ﺃﻧﻈﺮ ﺍﻟﻤﻘﺪﻣﺔ ﻟﻘﺎﻧﻮﻥ ﺣﻤﻮﺭﺍﺑﻲ‪ ،‬ﺗﺮﺟﻤﺔ ﺍﻧﻜﻠﻴﺰﻳﺔ )‪.(http://goo.gl/P0uJoL‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ ﻓﻲ ﻣﻘﺎﻝ ﺳﻬﻴﻞ ﻗﺎﺷﺎ ‪.http://goo.gl/Tx1a5K‬‬ ‫‪2‬‬

‫ﺃﻧﻈﺮ ﻣﻘﺎﻝ ﺭﻣﻀﺎﻥ ﻋﻴﺴﻰ‪ :‬ﻫﻞ ﻛﺎﻥ ﺣﻤﻮﺭﺍﺑﻲ ﻧﺒﻴًﺎ؟ )‪.(http://goo.gl/AfHBfD‬‬ ‫‪3‬‬

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 ‫ﻭﻳﻘﻮﻝ ﺑﻄﺮﺱ‪:‬‬
‫ُﺱ َﺣ َﻤ َﻞ‬ ‫َ‬ ‫ﺪ‬ ‫ُ‬ ‫ﻘ‬ ‫ﺍﻟ‬ ‫ﺡ‬‫ﻭ‬
‫ﱡ َ‬ ‫ﺍﻟﺮ‬ ‫ﱠ‬
‫ِﻦ‬ ‫ﻜ‬ ‫ﻭﻟ‬ ‫َﺮ‪،‬‬ ‫ﺸ‬ ‫ﺑ‬
‫ِ َِ َ‬ ‫ﺓ‬‫ﺩ‬ ‫ﺈﺭﺍ‬ ‫ﺑ‬ ‫ﱡ‬
‫ﻂ‬ ‫َ‬ ‫ﻗ‬ ‫ٌ‬ ‫ﺓ‬ ‫ء‬
‫َ‬ ‫ﺒﻮ‬ ‫ُ‬ ‫ﻧ‬ ‫ﺕ‬ ‫ِ‬ ‫ﺗﺄ‬ ‫ﻢ‬‫َ‬ ‫ﻟ‬ ‫ﺫ‬‫ﺇ‬
‫ِ‬ ‫ِﻩ‪،‬‬‫ﺪ‬ ‫ِﻨ‬‫ﻋ‬ ‫ﻦ‬ ‫ٌ‬ ‫ﺪ‬
‫ِ َ ﻣِ‬‫ﺣ‬ ‫َ‬ ‫ﺃ‬ ‫ﻪ‬ ‫ﺑ‬ ‫ﺄﺗﻲ‬ ‫ﻳ‬
‫ً َ‬ ‫ﺍ‬‫َﻔﺴﻴﺮ‬ ‫ﺗ‬ ‫ُ‬
‫ﻞ‬ ‫ﺒ‬ ‫َﻘ‬
‫ِ َ‬ ‫ﺗ‬ ‫ﺏ‬‫ِﺘﺎ‬‫ﻜ‬ ‫ﺍﻟ‬ ‫ﻓﻲ‬ ‫ٍ‬ ‫ﺓ‬ ‫ﺒﺆ‬
‫َ‬ ‫ُ‬ ‫ﻧ‬ ‫ﻦ‬ ‫ﻣِ‬ ‫ﻣﺎ‬ ‫ﻪ‬ ‫ﱠ‬ ‫ﻧ‬‫َ‬ ‫ﺃ‬ ‫َﻲء‬ ‫ﺷ‬ ‫ّ‬
‫ﻞ‬ ‫ِ‬ ‫ُ‬ ‫ﻛ‬ ‫ﻞ‬
‫َ‬ ‫ﺒ‬
‫ْ‬ ‫َ‬ ‫ﻗ‬ ‫ﻭﺍﻋﻠَﻤﻮﺍ‬
‫ﺎﺱ ﻋﻠﻰ ﺃﻥ َﻳﺘَﻜَﻠﱠﻤﻮﺍ ﻣِ ﻦ ﻗِ َﺒ ِﻞ ﷲ )ﺑﻄﺮﺱ ﺍﻟﺜﺎﻧﻴﺔ ‪.(21-20 :1‬‬ ‫ﻌﺾ ﺍﻟ ِ‬‫ﱠ‬ ‫ﻨ‬ ‫َﺑ َ‬
‫ﻛﺜﻴﺮﺍ ﻋﺒﺎﺭﺓ »ﻛﻼﻡ ﷲ« ﻋﻨﺪﻣﺎ ﻳﺘﻜﻠﻤﻮﻥ ﻋﻦ ﻛﺘﺒﻬﻢ ﺍﻟﻤﻘﺪﺳﺔ‪ ،‬ﺇﻻ ﺍﻥ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻐﺎﻟﺐ ﻳﺮﻯ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﻟﻢ‬ ‫ً‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻤﺴﻴﺤﻴﻮﻥ ﻳﺴﺘﻌﻤﻠﻮﻥ‬
‫ﺗﻜﺘﺐ ﺑﻠﻐﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻟﻴﺴﺖ ﻛﻼ ًﻣﺎ ﺃﻭﺣﻰ ﺑﻪ ﷲ ﺣﺮﻓﻴًﺎ‪ ،‬ﺑﻞ ﺇﻥ ﻣﺆﻟﻔﻴﻬﺎ ﻛﺎﻧﻮﺍ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺇﻟﻬﺎﻡ ﺇﻟﻬﻲ‪ .‬ﻓﻬﻢ ﻳﻔﺮﻗﻮﻥ ﺑﻴﻦ ﺍﻟﻮﺣﻲ )ﺑﺎﻟﻔﺮﻧﺴﻴﺔ ‪(révélation‬‬
‫ﻭﺍﻹﻟﻬﺎﻡ )ﺑﺎﻟﻔﺮﻧﺴﻴﺔ ‪ .(inspiration‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻫﻨﺎﻙ ﺃﺭﺑﻌﺔ ﺃﻧﺎﺟﻴﻞ ﺗﺨﺘﻠﻒ ﻓﻲ ﺍﻟﻄﻮﻝ ﻭﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗُﻌﺘﺒﺮ ﻛﻠﻬﺎ ﻣﻦ ﺇﻟﻬﺎﻡ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪.‬‬
‫ﻭﻟﺘﻘﺮﻳﺐ ﻓﻬﻢ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻮﺣﻲ ﻭﺍﻹﻟﻬﺎﻡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﻠﻤﻴﻦ‪ ،‬ﻳﻌﺘﺒﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻮﺣﻰ ﺑﻠﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ ﻣﻦ ﻋﻨﺪ ﷲ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺤﺪﻳﺚ ﻓﻤﻌﻨﺎﻩ ﻣﻮﺣﻰ‬
‫ﻣﻦ ﻋﻨﺪ ﷲ ﻭﻟﻜﻦ ﻟﻔﻈﻪ ﻣﻦ ﻋﻨﺪ ﻣﺤﻤﺪ‪ .‬ﻓﻴﻤﻜﻦ ﻫﻨﺎ ﺍﻥ ﻧﺴﻤﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻮﺣﻰ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺤﺪﻳﺚ ﻣﻠﻬﻢ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﺍﻟﻮﺣﻲ ﻭﺍﻹﻟﻬﺎﻡ ﻳﺤﻞ ﺑﻌﺾ ﺍﻟﻤﺸﺎﻛﻞ‬
‫ﺍﻟﺸﻜﻠﻴﺔ ﺍﻟﻤﺮﺗﺒﻄﺔ ﺑﺎﻟﻜﺘﺐ ﺍﻟﻤﻘﺪﺳﺔ‪ ،‬ﺇﻻ ﺃﻧﻬﺎ ﺗُﺒﻘﻲ ﻋﻠﻰ ﻣﺸﻜﻠﺔ ﺷﺎﺋﻜﺔ ﺟﺪ ًﺍ ﺗﺘﻌﻠﻖ ﺑﻤﻀﻤﻮﻥ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻘﺪﺳﺔ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻜﺘﺐ ﺗﺘﻀﻤﻦ ﻛﻼ ًﻣﺎ ﻣﻨﺴﻮﺑًﺎ ﺇﻟﻰ ﷲ ﻳﻌﺘﺒﺮ‬
‫ﺍﻟﻴﻮﻡ ﻣﺨﺎﻟﻔًﺎ ﻟﺤﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻻ ﺑﻞ ﺑﻤﺜﺎﺑﺔ ﺟﺮﺍﺋﻢ ﺣﺮﺏ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺪﻭﻟﻲ ﻭﺍﻟﻮﻁﻨﻲ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻟﻨﺺ ﺍﻟﺘﺎﻟﻲ‪:‬‬
‫ﺍﻟﺮﺏّ ‪ .‬ﻫﻜَﺬﺍ ﻳَﻘﻮ ُﻝ َﺭﺏﱡ ﺍﻟﻘُ ﱠﻮﺍﺕ‪ :‬ﺳﺄﻓﺘ َ ِﻘﺪ ُ‬
‫َ‬ ‫ﺴ َﺤﻚَ َﻣ ِﻠﻜًﺎ ﻋﻠﻰ ﺷَﻌﺒﻪ‪ ،‬ﻋﻠﻰ ِﺇﺳْﺮﺍﺋﻴﻞ‪ .‬ﻓﺄﺳﻤ َﻊ ﺍﻵﻥَ ﻗَﻮ َﻝ ﱠ‬ ‫ﺍﻟﺮﺏﱡ ﻷَﻣ َ‬ ‫ﺳﻠَﻨﻲ ﱠ‬ ‫ِﺸﺎﻭﻝ‪ :‬ﺃَﻧﺎ ﺍﻟﱠﺬﻱ ﺃَﺭ َ‬ ‫ﺻﻤﻮﺋﻴ ُﻞ ﻟ ُ‬ ‫ﻭﻗﺎ َﻝ َ‬
‫ﻖ ﻋﻠَﻴﻪ‪ ،‬ﺑﻞ‬ ‫ِ‬ ‫ﺒ‬‫ُ‬ ‫ﺗ‬ ‫ﻭﻻ‬ ‫ﻬﻢ‪،‬‬ ‫َ‬ ‫ﻟ‬ ‫ﻣﺎ‬ ‫ﱠ‬
‫ﻞ‬ ‫ُ‬ ‫ﻛ‬ ‫ﻡ‬‫ْ‬ ‫ﺮ‬
‫ّ‬ ‫ِ‬ ‫ﺣ‬‫َ‬ ‫ﻭ‬ ‫ﻤﺎﻟﻴﻖ‪،‬‬ ‫ﻋ‬
‫َ‬ ‫ﺏْ‬ ‫ﻭﺍﺿﺮ‬
‫ِ‬ ‫ﺍﻵﻥَ‬ ‫ﻢ‬
‫َ ﱠ‬‫ُ‬ ‫ﻠ‬ ‫ﻬ‬ ‫ﻓ‬ ‫ْﺮ‪.‬‬‫ﺼ‬ ‫ﻣِ‬ ‫ﻦ‬ ‫ﻣِ‬ ‫ِﻩ‬
‫ﺩ‬ ‫ﻌﻮ‬ ‫ﺻ‬‫ُ‬ ‫َ‬ ‫ﺪ‬ ‫ِﻨ‬
‫ﻋ‬ ‫ﺮﻳﻖ‪،‬‬ ‫ﱠ‬
‫ﺍﻟﻄ‬ ‫ﻓﻲ‬ ‫ﻪ‬ ‫َ‬ ‫ﻟ‬ ‫ﻒ‬‫َ َ‬ ‫َ‬ ‫ﻗ‬ ‫ﻭ‬ ‫ﺣﻴﻦَ‬ ‫ﺳﺮﺍﺋﻴﻞ‪،‬‬ ‫ﺈ‬ ‫ﺑ‬ ‫ﻊ‬
‫َ َ ِِ‬ ‫َ‬ ‫ﻨ‬‫ﺻ‬ ‫ِﻤﺎ‬ ‫ﻟ‬ ‫ﻋﻤﺎﻟﻴﻖَ‬ ‫َ‬
‫ﺿ َﻊ ﻭﺍﻟﺒَﻘَ َﺮ ﻭﺍﻟﻐَﻨ ََﻢ ﻭﺍﻹﺑ َﻞ ﻭﺍﻟ َﺤﻤﻴﺮ )ﺻﻤﻮﺋﻴﻞ ﺍﻷﻭﻝ ‪.(3-1 :15‬‬ ‫ﺍﻟﺮ ﱠ‬ ‫ﺍﻟﺮﺟﺎ َﻝ ﻭﺍﻟﻨِّﺴﺎ َء ﻭﺍﻷﻭﻻﺩَ ﻭﺣﺘﱠﻰ ﱡ‬ ‫ﺖ ِّ‬ ‫ﺃَﻣِ ِ‬
‫ﻭﺇﻥ ﺍﻧﺘﻘﻠﻨﺎ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻧﺮﻯ ﺃﻧﻪ ﻳﻌﻴﺪ ﻋﻠﻴﻨﺎ ﻓﻜﺮﺓ ﺗﻜﻠﻴﻢ ﷲ ﻟﻤﻮﺳﻰ ﻭﻛﺘﺎﺑﺘﻪ ﻟﻸﻟﻮﺍﺡ )ﻭﻟﻴﺲ ﺍﻟﻠﻮﺣﻴﻦ‪:(1‬‬
‫ﺳﻰ ﺗ َ ْﻜﻠِﻴ ًﻤﺎ )‪(164 :4\92‬‬ ‫} ُ ُﻣﻮ َ‬ ‫َﻭﻛَﻠﱠ َﻢ ﱠ‬
‫ﻴﻼ‬ ‫ﺼ ً‬ ‫ﻈﺔ َﻭﺗ َ ْﻔ ِ‬‫ً‬ ‫ﻲءٍ َﻣ ْﻮ ِﻋ َ‬ ‫ﺷ ْ‬ ‫ﻣِﻦ ُﻛ ِّﻞ َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ﺸﺎﻛ ِِﺮﻳﻦَ‪َ .‬ﻭ َﻛﺘ َ ْﺒﻨَﺎ ﻟَﻪ ُ ﻓِﻲ ﺍﻷﻟ َﻮﺍﺡِ ْ‬ ‫َ‬ ‫ْ‬
‫ﺳ َﺎﻻﺗِﻲ َﻭﺑِﻜ ََﻼﻣِﻲ ﻓَ ُﺨﺬ َﻣﺎ ﺁﺗ َ ْﻴﺘُﻚَ َﻭ ُﻛ ْﻦ ﻣِ َﻦ ﺍﻟ ﱠ‬ ‫ﺎﺱ ﺑِ ِﺮ َ‬ ‫ﻋﻠَﻰ ﺍﻟﻨﱠ ِ‬ ‫ﻄﻔَ ْﻴﺘُﻚَ َ‬ ‫ﺻ َ‬‫ﺳﻰ ﺇِﻧِّﻲ ﺍ ْ‬ ‫ﻗَﺎ َﻝ ﻳَﺎ ُﻣﻮ َ‬
‫َﺍﺭ ْﺍﻟﻔَﺎ ِﺳﻘِﻴﻦَ )‪.(145-144 :7\39‬‬ ‫ﺳﺄ ُ ِﺭﻳﻜُ ْﻢ ﺩ َ‬‫ﺴﻨِ َﻬﺎ َ‬ ‫ﻲ ٍء ﻓَ ُﺨﺬْﻫَﺎ ﺑِﻘُ ﱠﻮﺓٍ َﻭﺃْﻣُﺮْ ﻗَ ْﻮ َﻣﻚَ ﻳَﺄ ْ ُﺧﺬُﻭﺍ ﺑِﺄَﺣْ َ‬ ‫ﺷ ْ‬ ‫ِﻟ ُﻜ ِّﻞ َ‬
‫ﺼﺎ ِﻟﺤُﻮﻥَ )‪.(105 :21\73‬‬ ‫ِﻱ ﺍﻟ ﱠ‬ ‫ُ‬
‫ﺽ ﻳَ ِﺮﺛ َﻬﺎ ِﻋﺒَﺎﺩ َ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬
‫ُﻮﺭ ﻣِﻦ ﺑَ ْﻌ ِﺪ ﺍﻟ ِﺬﻛ ِﺮ ﺃﻥ ﺍﻷ ْﺭ َ‬ ‫ْ‬ ‫ّ‬ ‫ْ‬ ‫َﻭﻟَﻘَﺪْ َﻛﺘ ْﺒﻨَﺎ ﻓِﻲ ﺍﻟﺰﺑ ِ‬
‫ﱠ‬ ‫َ‬
‫ﻭﺍﻋﺘﻤﺎﺩ ًﺍ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﻌﺘﻘﺪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻥ ﺃﺻﻞ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺃﻡ ﺍﻟﻜﺘﺎﺏ )‪ (39 :13\96‬ﻓﻲ ﻟﻮﺡ ﻣﺤﻔﻮﻅ ﻋﻨﺪ ﷲ )‪ .(22 :85\27‬ﻭﻫﻮ ﻣﻨﺰﻝ ﻣﻦ ﻋﻨﺪ ﷲ ﻓﻲ‬
‫ﻣﺜﻼ ﺍﻵﻳﺔ ‪ ،(113 :20\45‬ﻟﻔﻈﻪ ﻭﻣﻌﻨﺎﻩ‪ .‬ﻭﻳﺴﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‬ ‫ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺍﻟﺘﻲ ﻳﺸﻴﺮ ﺇﻟﻴﻬﺎ ﻓﻲ ﺍﻵﻳﺎﺕ ‪ ،5-1 :97\25‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ )ﺃﻧﻈﺮ ً‬
‫ﻣﺜﻼ ﺁﻳﺔ ‪ .(41 :39\59‬ﻛﻤﺎ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻋﺒﺎﺭﺓ ﺃﻭﺣﻰ »ﺇﻟﻰ«‬ ‫ﻣﺜﻼ ﺁﻳﺔ ‪ (29 :38\38‬ﻭﺃﻧﺰﻝ »ﻋﻠﻰ« ﻣﺤﻤﺪ )ﺃﻧﻈﺮ ً‬ ‫ﻋﺒﺎﺭﺓ ﺃﻧﺰﻝ »ﺇﻟﻰ« ﻣﺤﻤﺪ )ﺍﻧﻈﺮ ً‬
‫ﻣﺜﻼ ﺍﻵﻳﺔ ‪ .(31 :4335‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﻛﻴﻔﻴﺔ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ‪ ،‬ﻭﺍﻟﺮﺃﻱ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﻨﻘﻠﻪ ﻟﻨﺎ ﺍﻟﺴﻴﻮﻁﻲ ﻫﻮ ﺃﻧﻪ‬ ‫ﻣﺤﻤﺪ )ﺃﻧﻈﺮ ً‬
‫ﻧﺰﻝ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﺍﻟﺪﻧﻴﺎ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺟﻤﻠﺔ ﻭﺍﺣﺪﺓ ﺛﻢ ﻧﺰﻝ ﺑﻌﺪ ﺫﻟﻚ ﻣﻨﺠ ًﻤﺎ ﻋﻠﻰ ﻣﺤﻤﺪ ﺑﻌﻀﻪ ﻓﻲ ﺃﺛﺮ ﺑﻌﺾ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻫﻮ ﻓﻲ ﺣﻘﻴﻘﺘﻪ ﻣﺤﺎﻛﺎﺓ ﻻﻋﺘﻘﺎﺩ ﻳﻬﻮﺩﻱ‬
‫ﻳﻨﺺ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﺭﺍﺓ ﻧﺰﻟﺖ ﺟﻤﻠﺔ ﻋﻠﻰ ﻣﻮﺳﻰ‪ .‬ﻭﻓﺴﺮ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻣﻔﺮﻗًﺎ ﺑﻌﺪ ﻧﺰﻭﻟﻪ ﺟﻤﻠﺔ ﻭﺍﺣﺪﺓ ﻷﻧﻪ ﺃﻧﺰﻝ ﻏﻴﺮ ﻣﻜﺘﻮﺏ ﻋﻠﻰ ﻧﺒﻲ ﺃﻣﻲ‪.‬‬
‫ِﻴﻼ« )‪.2(32 :25\42‬‬ ‫ﻋﻠَ ْﻴ ِﻪ ْﺍﻟﻘُ ْﺮﺁَﻥُ ُﺟ ْﻤﻠَﺔً َﻭﺍﺣِ ﺪَﺓ ً َﻛﺬَﻟِﻚَ ِﻟﻨُﺜَﺒِّﺖَ ﺑِ ِﻪ ﻓُ َﺆﺍﺩَﻙَ َﻭ َﺭﺗ ﱠ ْﻠﻨَﺎﻩ ُ ﺗ َْﺮﺗ ً‬ ‫ﻭﻳﺴﺘﻨﺪﻭﻥ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻵﻳﺔ‪َ » :‬ﻭﻗَﺎ َﻝ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﻟَ ْﻮ َﻻ ﻧُ ِ ّﺰ َﻝ َ‬
‫ﻭﻳﻘﻮﻝ ﺻﺒﻴﺢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‪:‬‬
‫ﻧﻔﻬﻢ ]‪ [...‬ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ﻭﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻭﺃﻡ ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺰﻝ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﺟﻤﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻥ ﺍﻟﻮﺣﻲ ﻛﺎﻥ ﻳﻬﺒﻂ ﺑﻪ ﺁﻳﺎﺕ ﻋﻠﻰ ﻗﻠﺐ ﺍﻟﻨﺒﻲ‬
‫ﺑﺤﺴﺐ ﺍﻟﺤﻮﺍﺩﺙ ﺍﻟﻌﺎﺭﺿﺔ‪ .‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻗﺪ ﺳﺒﻖ ﻓﻲ ﻋﻠﻢ ﷲ ﺃﻥ ﻫﺬﻩ ﺍﻟﺤﻮﺍﺩﺙ ﺳﺘﺤﺪﺙ ﻓﻘﺎﻝ ﻓﻴﻬﺎ ﻛﻼﻣﻪ‪ ،‬ﺛﻢ ﻫﺒﻂ ﺑﻬﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻹﻟﻬﻲ ﺍﻟﻮﺣﻲ‪ .‬ﻛﻞ ﻗﺴﻢ ﻣﻨﻪ‬
‫ﻓﻲ ﻣﻮﻋﺪﻩ ]‪ [...‬ﻭﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻨﺰﻝ ﺑﺤﺴﺐ ﺍﻟﺤﺎﺟﺔ ﺧﻤﺲ ﺁﻳﺎﺕ ﻭﻋﺸﺮ ﺁﻳﺎﺕ ﻭﺃﻛﺜﺮ ﻭﺃﻗﻞ ]‪ [...‬ﻭﺍﻟﺤﻜﻤﺔ ﻓﻲ ﻧﺰﻭﻝ ﺍﻵﻳﺎﺕ ﻗﻠﻴﻠﺔ ﺍﻟﻌﺪﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪،‬‬
‫ﻫﻲ ﺃﻥ ﻳﺘﻤﻜﻦ ﺍﻟﻨﺒﻲ ﻣﻦ ﺣﻔﻈﻬﺎ ﻭﻣﻦ ﺗﻌﻠﻴﻤﻬﺎ ﻟﻠﻨﺎﺱ ﻭﻣﻦ ﺇﻣﻼﺋﻬﺎ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﻟﻴﺪﻭﻧﻮﻫﺎ‪ .‬ﻭﻗﺪ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻫﻲ‪َ :‬ﻭﻗُ ْﺮﺁَﻧًﺎ ﻓَ َﺮ ْﻗﻨَﺎﻩ ُ‬
‫ﻳﻼ )‪.3(106 :17\50‬‬ ‫ﺚ َﻭﻧ ﱠَﺰ ْﻟﻨَﺎﻩ ُ ﺗ َ ْﻨ ِﺰ ً‬ ‫ﻋﻠَﻰ ُﻣ ْﻜ ٍ‬ ‫ﺎﺱ َ‬ ‫ﻋﻠَﻰ ﺍﻟﻨﱠ ِ‬ ‫ِﻟﺘ َ ْﻘ َﺮﺃَﻩ ُ َ‬
‫ﻭﻟﻦ ﻧﺪﺧﻞ ﻫﻨﺎ ﻓﻲ ﻛﻴﻔﻴﺔ ﺍﻟﻨﺰﻭﻝ ﺃﻭ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﻔﺴﻲ ﻟﻬﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﻲ ﻋﺮﻓﺖ ﻋﻨﺪ ﻛﺜﻴﺮﻳﻦ ﻗﺒﻞ ﻭﺑﻌﺪ ﻣﺤﻤﺪ ﻓﻲ ﺟﻤﻴﻊ ﺑﻘﺎﻉ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻷﻣﺮ ﻓﻲ‬
‫ﻋﺼﺮﻧﺎ ﻫﺬﺍ ﻣﻊ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺸﺎﻣﺎﻧﻴﺔ‪ .‬ﻭﻧﻜﺘﻔﻲ ﻫﻨﺎ ﺑﺬﻛﺮ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻋﻦ ﻋﻮﺍﺭﺽ ﺍﻟﻨﺒﻮﺓ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ‪ ،‬ﻭﻧﺒﻮﺓ ﻣﺤﻤﺪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺨﺼﻮﺹ‪:‬‬
‫ﻭﻋﻼﻣﺔ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻦ ﺍﻟﺒﺸﺮ ﺃﻥ ﺗﻮﺟﺪ ﻟﻬﻢ ﻓﻲ ﺣﺎﻝ ﺍﻟﻮﺣﻲ ﻏﻴﺒﺔ ﻋﻦ ﺍﻟﺤﺎﺿﺮﻳﻦ ﻣﻌﻬﻢ ﻣﻊ ﻏﻄﻴﻂ ﻛﺄﻧﻬﺎ ﻏﺸﻲ ﺃﻭ ﺇﻏﻤﺎء ﻓﻲ ﺭﺃﻱ ﺍﻟﻌﻴﻦ ﻭﻟﻴﺴﺖ‬
‫ﻣﻨﻬﻤﺎ ﻓﻲ ﺷﻲء‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺍﺳﺘﻐﺮﺍﻕ ﻓﻲ ﻟﻘﺎء ﺍﻟﻤﻠﻚ ﺍﻟﺮﻭﺣﺎﻧﻲ ﺑﺈﺩﺭﺍﻛﻬﻢ ﺍﻟﻤﻨﺎﺳﺐ ﻟﻬﻢ ﺍﻟﺨﺎﺭﺝ ﻋﻦ ﻣﺪﺍﺭﻙ ﺍﻟﺒﺸﺮ ﺑﺎﻟﻜﻠﻴﺔ‪ .‬ﺛﻢ ﻳﺘﻨﺰﻝ ﺇﻟﻰ‬
‫ﺍﻟﻤﺪﺍﺭﻙ ﺍﻟﺒﺸﺮﻳﺔ‪ :‬ﺇﻣﺎ ﺑﺴﻤﺎﻉ ﺩﻭﻱ ﻣﻦ ﺍﻟﻜﻼﻡ ﻓﻴﺘﻔﻬﻤﻪ‪ ،‬ﺃﻭ ﻳﺘﻤﺜﻞ ﻟﻪ ﺻﻮﺭﺓ ﺷﺨﺺ ﻳﺨﺎﻁﺒﻪ ﺑﻤﺎ ﺟﺎء ﺑﻪ ﻣﻦ ﻋﻨﺪ ﷲ‪ .‬ﺛﻢ ﺗﻨﺠﻠﻲ ﻋﻨﻪ ﺗﻠﻚ ﺍﻟﺤﺎﻝ ﻭﻗﺪ‬
‫ﻭﻋﻰ ﻣﺎ ﺃﻟﻘﻲ ﺇﻟﻴﻪ‪ .‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﻭﻗﺪ ﺳﺌﻞ ﻋﻦ ﺍﻟﻮﺣﻲ‪» :‬ﺃﺣﻴﺎﻧًﺎ ﻳﺄﺗﻴﻨﻲ ﻣﺜﻞ ﺻﻠﺼﻠﺔ ﺍﻟﺠﺮﺱ ﻭﻫﻮ ﺃﺷﺪﻩ ﻋﻠﻲ ﻓﻴﻔﺼﻢ ﻋﻨﻲ ﻭﻗﺪ ﻭﻋﻴﺖ ﻣﺎ ﻗﺎﻝ‪ ،‬ﻭﺃﺣﻴﺎﻧًﺎ‬
‫ﺭﺟﻼ ﻓﻴﻜﻠﻤﻨﻲ ﻓﺄﻋﻲ ﻣﺎ ﻳﻘﻮﻝ«‪ .‬ﻭﻳﺪﺭﻛﻪ ﺃﺛﻨﺎء ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺪﺓ ﻭﺍﻟﻐﻂ ﻣﺎ ﻻ ﻳﻌﺒﺮ ﻋﻨﻪ‪ .‬ﻓﻔﻲ ﺍﻟﺤﺪﻳﺚ‪» :‬ﻛﺎﻥ ﻣﻤﺎ ﻳﻌﺎﻟﺞ ﻣﻦ ﺍﻟﺘﻨﺰﻳﻞ ﺷﺪﺓ«‬ ‫ً‬ ‫ﻳﺘﻤﺜﻞ ﻟﻲ ﺍﻟﻤﻠﻚ‬
‫ً‬ ‫َ‬
‫ﻋﻠﻴْﻚَ ﻗ ْﻮﻻ ﺛ ِﻘﻴﻼ«‬‫ً‬ ‫َ‬ ‫َ‬ ‫ﺳﻨﻠﻘِﻲ َ‬ ‫ْ‬ ‫ُ‬ ‫ﱠ‬ ‫ً‬
‫ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ‪» :‬ﻛﺎﻥ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺸﺪﻳﺪ ﺍﻟﺒﺮﺩ ﻓﻴﻔﺼﻢ ﻋﻨﻪ ﻭﺇﻥ ﺟﺒﻴﻨﻪ ﻟﻴﺘﻔﺼﺪ ﻋﺮﻗﺎ«‪ .‬ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ‪» :‬ﺇِﻧﺎ َ‬
‫)‪ .(5 :73\3‬ﻭﻷﺟﻞ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﻓﻲ ﺗﻨﺰﻝ ﺍﻟﻮﺣﻲ ﻛﺎﻥ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻳﺮﻣﻮﻥ ﺍﻷﻧﺒﻴﺎء ﺑﺎﻟﺠﻨﻮﻥ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻪ ﺭﺋﻲ ﺃﻭ ﺗﺎﺑﻊ ﻣﻦ ﺍﻟﺠﻦ‪.4‬‬
‫ﻭﻧﺸﻴﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺇﻟﻰ ﻣﺎ ﻳﺴﻤﻰ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ ﺑـ "ﻣﺤﻨﺔ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ"‪ ،‬ﺇﺫ ﻗﺎﻝ ﺍﻟﻤﻌﺘﺰﻟﺔ ﻭﻏﻴﺮﻫﻢ ﻗﺒﻠﻬﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ ﻭﻟﻴﺲ ﻛﻼﻡ ﷲ‬
‫ﻗﺎﺽ ﻻ ﻳﺆﻣﻦ ﺑﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﺨﺎﻟﻔﻮﻫﻢ ﻳﺮﻭﻥ ﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﻏﻴﺮ ﻣﺨﻠﻮﻕ ﻭﻛﻼﻡ ﷲ‬ ‫ٍ‬ ‫ﺍﻷﺯﻟﻲ‪ ،‬ﻓﺎﻗﺘﻨﻊ ﺑﻬﺬﺍ ﺍﻟﺮﺃﻱ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﻤﺄﻣﻮﻥ ﻭﻁﺎﻟﺐ ﺑﻨﺸﺮﻩ ﻭﻋﺰﻝ ﻛﻞ‬
‫ﺍﻷﺯﻟﻲ‪ .‬ﻭﻗﺪ ﺍﺑﺘﺪﺃﺕ ﻫﺬﻩ ﺍﻟﻤﺤﻨﺔ ﻋﺎﻡ ‪ 833‬ﻭﺍﻧﺘﻬﺖ ﻋﺎﻡ ‪ .861‬ﻭﻛﺎﻧﺖ ﺍﻟﻤﺤﻨﺔ ﺗﺘﻠﺨﺺ ﻓﻲ ﺳﺆﺍﻝ ﻭﺍﺧﺘﺒﺎﺭ ﺃﺷﺨﺎﺹ ﺑﻌﻴﻨﻬﻢ‪ ،‬ﻓﻴﻤﺎ ﻳﺮﻭﻧﻪ ﻣﻦ ﻭﺟﻬﺔ ﻧﻈﺮﻫﻢ‪،‬‬
‫ﺣﻮﻝ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻗًﺎ ﺃﻡ ﻻ‪ .‬ﻭﻗﺪ ﺃﺟﺎﺑﺖ ﻛﻞ ﺍﻟﻄﻮﺍﺋﻒ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﻲ ﻟﻢ ﺗﻤﺴﻬﺎ ﺷﺎﺋﺒﺔ ﻣﻨﺴﻮﺑﺔ ﺇﻟﻰ ﷲ ﺍﻟﻌﻠﻲ‪ ،‬ﺑﻤﺎ ﻳﻌﻨﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ‬
‫ﷲ ﻭﻟﻢ ﻳﺨﻠﻖ‪ .‬ﻭﻛﺎﻧﺖ ﺍﻟﻤﺴﺄﻟﺔ‪ :‬ﻫﻞ ﺍﻟﻘﺮﺁﻥ ﻣﺨﻠﻮﻕ ﺃﻡ ﺃﻧﻪ ﻫﻮ ﻛﻼﻡ ﷲ؟ ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺠﻮﺍﺏ ﺍﻷﺧﻴﺮ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺍﻟﻌﻮﺍﻗﺐ ﺑﻤﺎ ﻓﻴﻬﺎ ﺍﻟﻔﺼﻞ ﻣﻦ ﺍﻟﻮﻅﻴﻔﺔ‬
‫ﺍﻟﻌﻤﻮﻣﻴﺔ‪ ،‬ﻭﺍﻟﺴﺠﻦ‪ ،‬ﻭﺣﺘﻰ ﺍﻟﺠﻠﺪ ﻭﺍﻟﻘﺘﻞ ﺃﻳﻀًﺎ‪ .‬ﻓﻘﺪ ﺗﻢ ﻗﺘﻞ ﻣﺎ ﻳﻘﺎﺭﺏ ﺃﻟﻒ ﺷﺨﺺ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺤﻨﺔ‪ .‬ﻭﻣﻦ ﺑﻴﻦ ﺍﻟﺬﻳﻦ ﻋُﺬﺑﻮﺍ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺤﻨﺔ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﺑﻦ‬

‫ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.145 :7\39‬‬ ‫‪1‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺍﻟﺠﺰء ‪ ،1‬ﺹ ‪.123-117‬‬ ‫‪2‬‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.64‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ‪ ،‬ﺹ ‪ .38‬ﻭﻳﻤﻜﻦ ﻟﻠﻘﺎﺭﻱء ﻣﻌﺎﻳﻨﺔ ﻫﺬﻩ ﺍﻷﺷﺮﻁﺔ )‪ (http://goo.gl/D0fq2T‬ﺣﻮﻝ ﺍﻵﺭﺍء ﺍﻟﻤﺘﻀﺎﺭﺑﺔ ﺑﺨﺼﻮﺹ ﺍﺻﺎﺑﺔ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ‬ ‫‪4‬‬

‫ﺑﺎﻟﺼﺮﻉ‪.‬‬
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 ‫ﺻﺎ ﻣﺘﻨﻮﻋﺔ ﻭﻣﺨﺘﻠﻔﺔ ﻭﻣﺘﻌﺎﺭﺿﺔ ﺃﺣﻴﺎﻧًﺎ‪ ،‬ﻓﻔﻴﻬﺎ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻭﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﻟﻜﻼﻡ ﺍﻟﺘﺸﺮﻳﻌﻲ‬ ‫ﺣﻨﺒﻞ‪ .‬ﻭﻗﺪ ﺍﻋﺘﺒﺮ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺤﻮﻱ ﻧﺼﻮ ً‬
‫ﺟﺎﺋﺰﺍ ﺗﻨﺴﻴﺐ ﺍﻟﺘﻨﺎﻗﺾ ﻓﻲ ﺍﻟﻘﻮﻝ ﺇﻟﻰ ﷲ‪ ،‬ﻳﺼﺒﺢ‬ ‫ً‬ ‫ﻭﺍﻟﻜﻼﻡ ﺍﻹﺧﺒﺎﺭﻱ ﻭﺍﻟﻜﻼﻡ ﺍﻟﻮﺿﻌﻲ‪ ،‬ﻛﻤﺎ ﻳﺠﻤﻊ ﺑﻴﻦ ﺍﻟﻤﺴﺎﺋﻞ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﻓﻲ ﺁﻥ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻟﻴﺲ‬
‫ﻣﻦ ﺍﻟﻀﺮﻭﺭﺓ ﺇﺫﻥ ﺍﻟﻠﺠﻮء ﺇﻟﻰ ﺍﻟﻨﻈﺮ ﺍﻟﻌﻘﻠﻲ ﻟﺘﻔﺴﻴﺮ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻤﺎ ﻳﻨﺰﻉ ﻋﻨﻪ ﺍﻷﺑﺪﻳﺔ ﺃﻭ ﻋﺪﻡ ﺍﻻﺟﺘﻬﺎﺩ ﻓﻲ ﻧﺼﻮﺻﻪ‪ .‬ﻭﻟﻢ ﻳﻜﺘﻒ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺑﺘﺠﺎﻭﺯ‬
‫ﺍﻟﻤﺄﻟﻮﻑ ﻓﻲ ﺍﻟﺠﺪﻝ ﺍﻟﻼﻫﻮﺗﻲ ﺑﻘﻮﻟﻬﻢ ﺑﺨﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻞ ﺗﺠﺎﻭﺯﻭﺍ ﺫﻟﻚ ﺇﻟﻰ ﻧﻔﻲ ﺻﻔﺔ ﺍﻹﻋﺠﺎﺯ ﻋﻨﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻧُﻈﺮ ﺇﻟﻴﻪ ﻣﺴﺎ ّ ﺑﻤﻘﺪﺳﺎﺕ ﺃﺟﻤﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ‪،‬‬
‫ﺑﺄﻥ ﻛﺘﺎﺑﻬﻢ ﺍﻟﻌﻈﻴﻢ ﻳﺴﺘﺤﻴﻞ ﺍﻹﺗﻴﺎﻥ ﺑﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﻈﻢ ﻭﺍﻟﺒﻼﻏﺔ ﻭﺍﻟﻔﺼﺎﺣﺔ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺎﻥ‬ ‫ﻭﻛﺎﻧﺖ ﻣﺼﺪﺭ ﻓﺨﺮﻫﻢ ﻭﺗﻤﻴﺰﻫﻢ ّ‬
‫ﺍﻟﻤﻌﺘﺰﻟﺔ ﻣﻨﻄﻘﻴّﻴﻦ ﻣﻊ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻨﺎء ﻟﻤﻨﻬﺠﻬﻢ ﺍﻟﻌﻘﻼﻧﻲ ﻓﻲ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻷﻣﻮﺭ ﻭﻋﻠﻰ ﺍﻷﺧﺺّ ﻣﻨﻬﺎ ﺍﻟﻨﺺ ﺍﻟﺪﻳﻨﻲ‪ ،‬ﺑﺮﻓﺾ ﻛﻞ ﻣﺎ ﻻ ﻳﻘﺒﻠﻪ ﺍﻟﻌﻘﻞ ﻣﻬﻤﺎ ﺃﺳﺪﻟﺖ‬
‫ﻋﻠﻴﻪ ﺻﻔﺎﺕ ﺍﻟﻘﺪﺳﻴﺔ‪.1‬‬
‫ﻭﺭﻏﻢ ﺿﺮﺍﻭﺓ ﺍﻟﺨﺼﻮﻣﺔ ﺑﻴﻦ ﺍﻟﻤﺆﻳﺪﻳﻦ ﻟﻔﻜﺮﺓ ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻟﻬﻢ ﻓﺈﻧﻬﻢ ﻟﻢ ﻳﺘﻌﺮﺿﻮﺍ ﻟﻤﻮﺿﻮﻉ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻬﻢ ﺟﻤﻴﻌًﺎ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﺴﺎ ُﻥ ﺍﻟﱠﺬِﻱ ﻳ ُْﻠﺤِ ﺪ ُﻭﻥَ ﺇِﻟَ ْﻴ ِﻪ ﺃ َ ْﻋ َﺠﻤِ ﱞ‬
‫ﻲ‬ ‫ﻣﻨﺰﻻ ﻣﻦ ﻋﻨﺪ ﷲ‪ .‬ﻭﻗﺪ ﺩﺣﺾ ﺍﻟﻘﺮﺁﻥ ﻓﻜﺮﺓ ﺃﻧﻪ ﻧﺘﺎﺝ ﺑﺸﺮﻱ‪َ » :‬ﻭﻟَﻘَﺪْ ﻧَ ْﻌﻠَ ُﻢ ﺃَﻧﱠ ُﻬ ْﻢ ﻳَﻘُﻮﻟُﻮﻥَ ﺇِﻧﱠ َﻤﺎ ﻳُ َﻌ ِﻠّ ُﻤﻪ ُ ﺑَﺸ ٌَﺮ ِﻟ َ‬ ‫ً‬ ‫ﻋﻤﻼ ﺑﺸﺮﻳًﺎ‪ ،‬ﺑﻞ‬ ‫ﻟﻴﺲ ً‬
‫َﺎﺏ ْﺍﻟ ُﻤﺒْﻄِ ﻠُﻮﻥَ « )‪(48 :29\85‬؛ » َﻭﻗَﺎ َﻝ ﺍﻟﱠﺬِﻳﻦَ‬ ‫ْ َ‬ ‫ﺗ‬ ‫ﺭ‬‫ﻻ‬‫َ‬ ‫ﺍ‬‫ً‬ ‫ﺫ‬ ‫ﺇ‬ ‫ﻨ‬
‫ِ َ ِﻚَ ِ‬ ‫ﻤِﻴ‬‫ﻴ‬ ‫ﺑ‬ ‫ُ‬ ‫ﻪ‬ ‫ﱡ‬
‫ﻄ‬ ‫ُ‬
‫ﺨ‬ ‫َ‬ ‫ﺗ‬ ‫ﻻ‬ ‫َ‬ ‫ﻭ‬ ‫ﺏ‬ ‫َﺎ‬ ‫ﺘ‬‫ﻛ‬ ‫ْ‬
‫ﻦ‬
‫ِ ِ ﻣِ ِ ٍ َ‬ ‫ﻪ‬ ‫ﻠ‬‫ﺒ‬
‫ْ‬ ‫َ‬ ‫ﻗ‬ ‫ْ‬
‫ﻦ‬ ‫ﻣِ‬ ‫ﻮ‬‫ُ‬ ‫ﻠ‬ ‫ْ‬ ‫ﺘ‬‫َ‬ ‫ﺗ‬ ‫ْ‬
‫ﻨ‬
‫َ َ ﺖَ‬‫ُ‬
‫ﻛ‬ ‫ﺎ‬‫ﻣ‬ ‫ﻭ‬‫»‬ ‫(؛‬‫‪103‬‬ ‫‪:‬‬‫‪16‬‬ ‫\‬‫‪70‬‬ ‫)‬ ‫«‬ ‫ٌ‬
‫ﻴﻦ‬ ‫ﺴﺎ َ َ ِ ﱞ ُ ِ‬
‫ﺒ‬‫ﻣ‬ ‫ﻲ‬ ‫ﺑ‬ ‫ﺮ‬‫ﻋ‬ ‫ٌ‬
‫ﻥ‬ ‫َﻭ َﻫﺬَﺍ ِﻟ َ‬
‫ﻴﻼ‪ .‬ﻗُ ْﻞ ﺃ َ ْﻧﺰَ ﻟَﻪ ُ‬ ‫ﺻ ً‬ ‫َ‬ ‫ً‬ ‫ْ‬
‫ﻋﻠ ْﻴ ِﻪ ﺑُﻜ َﺮﺓ َﻭﺃ ِ‬‫َ‬ ‫َ‬
‫ﻲ ﺗ ْﻤﻠﻰ َ‬‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﻴﺮ ﺍﻷ ﱠﻭﻟِﻴﻦَ ﺍﻛﺘﺘﺒَ َﻬﺎ ﻓ ِﻬ َ‬ ‫َ‬ ‫ْ‬ ‫ﺳﺎﻁِ ُ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﻭﺭﺍ‪َ .‬ﻭﻗﺎﻟﻮﺍ ﺃ َ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﻋﻠ ْﻴ ِﻪ ﻗ ْﻮ ٌﻡ ﺁﺧ َُﺮﻭ َﻥ ﻓﻘﺪ َﺟﺎﺅُﻭﺍ ﻅﻠ ًﻤﺎ َﻭﺯ ً‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﻋﺎﻧَﻪ َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬
‫َﻛﻔ َُﺮﻭﺍ ﺇِﻥ َﻫﺬﺍ ﺇِﻻ ﺇِﻓ ﺍﻓﺘ ََﺮﺍﻩُ َﻭﺃ َ‬
‫ﻚٌ‬ ‫ْ‬
‫ﻮﺭﺍ َﺭﺣِ ﻴ ًﻤﺎ« )‪.(6-4 :25\42‬‬ ‫ﻏﻔ ً‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬
‫ﺽ ﺇِﻧﻪ ُ ﻛﺎﻥَ َ‬ ‫َ‬
‫ﺕ َﻭ ْﺍﻷ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬‫ﺴ ﱠِﺮ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺍﻟﱠﺬِﻱ ﻳَ ْﻌﻠَ ُﻢ ﺍﻟ ّ‬
‫ﻭﻳﺸﺬ ﻋﻦ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ ﺃﺣﻤﺪ ﺍﻟﻘﺒﺎﻧﺠﻲ‪ ،‬ﻭﻫﻮ ﺷﻴﺦ ﺷﻴﻌﻲ ﻋﺮﺍﻗﻲ ﻳﻨﺘﻤﻲ ﺇﻟﻰ ﻣﺪﺭﺳﺔ ﺍﻟﻌﺮﻓﺎء‪ .‬ﻓﻘﺪ ﺧﻄﺎ ﺧﻄﻮﺓ ﺟﺮﻳﺌﺔ ﻓﻲ ﻣﺤﺎﺿﺮﺍﺗﻪ ﻣﻌﻠﻨًﺎ ﺑﺼﺮﺍﺣﺔ ﺃﻧﻪ‬
‫ﻳﺠﺐ ﺃﻥ ﻧﻨﺰﻩ ﷲ ﻣﻦ ﻧﺴﺒﺔ ﺍﻟﻘﺮﺁﻥ ﻟﻪ‪ .‬ﻓﻬﻮ ﻳﺮﻯ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﺇﻟﻬﻲ )ﺃﻱ ﻳﺘﻜﻠﻢ ﻋﻦ ﷲ( ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﻦ ﷲ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﻌﻜﺲ ﺛﻘﺎﻓﺔ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ‪ ،‬ﻭﻟﻬﺬﺍ‬
‫ﻭﺭﺩﺕ ﻓﻴﻪ ﺍﻷﺧﻄﺎء ﺍﻟﺒﻼﻏﻴﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺤﻤﻞ ﺍﻟﻄﺎﺑﻊ ﺍﻟﺒﺸﺮﻱ‪ .‬ﻭﺍﻟﻨﺒﻲ ﻛﺎﻥ ﻳﺠﻠﺲ ﻣﻊ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻫﻮ ﺣﺘ ًﻤﺎ ﺳﻤﻊ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎء ﻭﻫﻲ‬
‫ﻤﺜﻼ ﺩﺍﻭﻭﺩ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﺯﻧﺎ ﺑﺰﻭﺟﺔ ﻗﺎﺋﺪ ﺍﻟﺠﻴﺶ ﺃﻭﺭﻳﺎ‪ ،2‬ﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻏﻴﺮ ﻣﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪.3‬‬ ‫ﻧﻔﺴﻬﺎ ﺗﻢ ﺗﺠﺪﻳﺪ ﺇﻧﺘﺎﺟﻬﺎ ﺑﺼﻴﻐﺔ ﺃﺟﻤﻞ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓ ً‬
‫ﻭﻭﻓﻘًﺎ ﻟﻜﻼﻡ ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺍﻟﻘﺒﺎﻧﺠﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻧﺘﺎﺝ ﻣﺎ ﺳﻤﻌﻪ ﺍﻟﻨﺒﻲ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺗﺄﻟﻴﻒ ﺷﺨﺺ ﺁﺧﺮ ﻏﻴﺮ ﺍﻟﻨﺒﻲ‪ .‬ﻭﻫﻮ ﻳﻨﺘﻘﺪ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺬﻱ ُﺟﻤﻊ ﺑﻪ‬
‫ﺍﻟﻘﺮﺁﻥ‪ 4‬ﻭﻟﻜﻨﻪ ﻳﺒﻘﻰ ﻓﻲ ﻧﻄﺎﻕ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﻛﻴﻔﻴﺔ ﺗﺪﻭﻳﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ‪ .‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‪ ،‬ﻳﺮﻓﺾ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻋﺎﻣﺔً ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ‬
‫ﻛﻼﻡ ﷲ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺘﻬﻢ ﺍﻟﺸﻴﺦ ﺃﺣﻤﺪ ﺍﻟﻘﺒﺎﻧﺠﻲ ﺑﺎﻟﺰﻧﺪﻗﺔ ﻭﻳﺤﺬﺭ ﻣﻨﻪ‪ ،‬ﻛﻤﺎ ﻫﻨﺎﻙ ﻣﻦ ﻳﺨﺎﻑ ﺃﻥ ﻳﺬﻫﺐ ﺿﺤﻴﺔ ﺃﻓﻜﺎﺭﻩ ﻛﻤﺮﺗﺪ‪ .‬ﻭﻣﻨﻬﺞ ﺍﻟﻘﺒﺎﻧﺠﻲ ﻳﺼﻞ ﺇﻟﻰ‬
‫ﻧﻔﺲ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺘﻲ ﺗﻮﺻﻠﻨﺎ ﻟﻬﺎ ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻘﺪﺳﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺃﻋﻼﻩ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﻛﻼﻡ ﷲ ﻟﻠﺒﺸﺮ‪ ،‬ﺑﻞ ﻛﻼﻡ ﺍﻟﺒﺸﺮ‬
‫ﻋﻦ ﷲ‪.‬‬
‫ﻭﺇﻥ ﻗﺒﻠﻨﺎ ﻓﻜﺮﺓ ﺍﻟﻘﺒﺎﻧﺠﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ »ﻫﻮ ﻧﺘﺎﺝ ﻣﺎ ﺳﻤﻌﻪ ﺍﻟﻨﺒﻲ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺗﺄﻟﻴﻒ ﺷﺨﺺ ﺁﺧﺮ ﻏﻴﺮ ﺍﻟﻨﺒﻲ«‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻨﺒﻲ ﻛﺎﻥ ﺫﺍ ﻣﻌﻠﻮﻣﺎﺕ ﻭﺍﺳﻌﺔ‬
‫ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻣﺴﺘﻐﺮﺏ ﺧﺎﺻﺔ ﺇﻥ ﻗﺒﻠﻨﺎ ﺑﻔﻜﺮﺓ ﺍﻧﻪ ﻛﺎﻥ ﺃﻣﻴًﺎ ﻻ ﻳﻌﺮﻑ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﻘﺮﺍءﺓ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺘﻴﺎﺭ ﺍﻟﻐﺎﻟﺐ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .5‬ﻭﻟﻜﻦ ﺣﺘﻰ ﻭﺇﻥ ﻗﺒﻠﻨﺎ‬
‫ﻣﺜﺎﺑﺮﺍ ﻋﻠﻰ ﺍﻟﻘﺮﺍءﺓ ﻭﻣﻨﺘﻤﻴًﺎ ﺇﻟﻰ ﺣﻠﻘﺔ ﺩﺭﺍﺳﻴﺔ ﻛﻤﺎ ﻫﻮ ﺍﻷﻣﺮ ﻋﻨﺪ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻤﺘﺒﺤﺮﻳﻦ‪ .‬ﻭﻫﻮ‬ ‫ً‬ ‫ﺑﻤﻘﻮﻟﺔ ﺍﻧﻪ ﻛﺎﻥ ﻳﻌﺮﻑ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻟﻘﺮﺍءﺓ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﻨﻲ ﺍﻧﻪ ﻛﺎﻥ‬
‫ﺃﻣﺮ ﻻ ﺫﻛﺮ ﻟﻪ ﻓﻲ ﻛﺘﺐ ﺍﻟﺴﻴﺮﺓ ﺃﻭ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﻟﻨﻔﺮﺽ ﺍﻥ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺗﻨﻘﺼﻨﺎ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﺤﺪﺙ ﺍﻟﻤﻬﻢ‪ ،‬ﺃﻭ ﺗﻢ ﺗﻐﻴﻴﺒﻬﺎ ﻟﺴﺒﺐ ﺃﻭ ﻵﺧﺮ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﻨﻲ ﺍﻧﻪ‬
‫ﻛﺎﻥ ﺇﻣﺎ ﻳﻬﻮﺩﻳًﺎ ﺃﻭ ﺭﺍﻫﺒًﺎ ﻳﻨﺘﻤﻲ ﺇﻟﻰ ﺇﺣﺪﻯ ﺍﻟﻄﻮﺍﺋﻒ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻗﺒﻞ ﺍﻥ ﻳﻘﺮﺭ ﺇﻧﺘﺎﺝ ﺩﻳﻦ ﺟﺪﻳﺪ‪ .‬ﻭﻗﺪ ﻳﺪﻋﻢ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﺍﻷﺧﻴﺮﺓ ﺗﻜﺮﺍﺭ ﻛﻠﻤﺘﻲ »ﺍﻟﺬﻛﺮ«‬
‫ﻭ»ﺍﻟﺬﻛﺮﻯ« ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺗﺸﻴﺮ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ )ﺩﻭﻛﺮﻭﻥ( ﺇﻟﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺘﻲ ﻳﺮﺩﺩﻫﺎ ﺍﻟﺮﻫﺒﺎﻥ ﻓﻲ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺸﺮﻗﻲ ﺣﺘﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻠﺖ‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻛﻤﺮﺍﺩﻑ ﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﻫﻲ ﺃﻳﻀًﺎ ﻣﻦ ﺃﺻﻞ ﺳﺮﻳﺎﻧﻲ ﻭﺗﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻔﺼﻮﻝ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺠﺐ ﺍﻥ ﺗﻘﺮﺃ ﻓﻲ ﺍﻟﻜﻨﺎﺋﺲ‪ .6‬ﻭﻓﻲ‬
‫ﺗﻠﻚ ﺍﻟﺼﻠﻮﺍﺕ ﻳﺘﻢ ﻋﺎﻣﺔ ﺳﺮﺩ ﺃﺳﻤﺎء ﺍﻷﻧﺒﻴﺎء ﻛﻤﺎ ﻳﺘﻢ ﻓﻲ ﻋﺪﺓ ﺳﻮﺭ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻥ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ .‬ﻫﺬﺍ ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﻣﺤﻤﺪ ﻗﺪ ﻳﻜﻮﻥ ﻧﺼﺮﺍﻧﻴًﺎ‬
‫ﻣﻦ ﺧﻼﻝ ﻋﺪﺓ ﺩﻻﺋﻞ‪ ،‬ﻭﺧﺎﺻﺔ ﺃﻥ ﺍﻣﻪ ﺁﻣﻨﺔ ﺑﻨﺖ ﻭﻫﺐ ﻛﺎﻧﺖ ﻣﻦ ﻗﺒﺎﺋﻞ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﻌﺮﺏ ﻭﻣﺎﺗﺖ ﻋﻠﻰ ﻧﺼﺮﺍﻧﻴﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﻋﻘﺪ ﺯﻭﺍﺟﻪ ﺍﻷﻭﻝ ﻣﻦ ﺧﺪﻳﺠﺔ ﺑﻨﺖ‬
‫ﺧﻮﻳﻠﺪ ﺍﺑﻦ ﻋﻤﻬﺎ ﺍﻟﻘﺲ ﻭﺭﻗﺔ‪ ،‬ﻭﻛﻼﻫﻤﺎ ﻳﻨﺘﻤﻴﺎﻥ ﺇﻟﻰ ﻗﺒﻴﻠﺔ ﺃﺳﺪ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ .‬ﻭﺍﻟﻘﺲ ﻣﺎ ﻛﺎﻥ ﻟﻴﻘﺒﻞ ﺇﺗﻤﺎﻡ ﻣﺮﺍﺳﻢ ﺍﻟﺰﻭﺍﺝ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺮﻳﺲ ﻧﺼﺮﺍﻧﻴًﺎ ﺃﻭ ﺗﻨﺼﺮ‬
‫ﻧﻈﺮﺍ ﻟﻠﻜﻢ‬ ‫ﻗﺒﻞ ﺯﻭﺍﺟﻪ ‪ .‬ﻭﻳﻮﻡ ﻓﺘﺢ ﻣﻜﺔ ﺩﺧﻞ ﻣﺤﻤﺪ ﺍﻟﻜﻌﺒﺔ ﻓﺄﻣﺮ ﺑﻤﺤﻮ ﻛﻞ ﺍﻟﺼﻮﺭ ﺇﻻ ﺻﻮﺭﺓ ﻳﺴﻮﻉ ﻭﺃﻣﻪ ‪ .‬ﻏﻴﺮ ﺃﻧﻨﺎ ﻧﺮﺟﺢ ﺍﻥ ﻳﻜﻮﻥ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻳﻬﻮﺩﻳًﺎ ً‬
‫‪8‬‬ ‫‪7‬‬

‫ﺍﻟﻬﺎﺋﻞ ﻣﻦ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﺘﻲ ﺗﻀﻤﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﺳﻨﺮﻯ ﻻﺣﻘًﺎ‪.‬‬

‫ﻭﺇﺫﺍ ﺗﺮﻛﻨﺎ ﺟﺎﻧﺒًﺎ ﻧﻈﺮﻳﺔ ﺃﺣﻤﺪ ﺍﻟﻘﺒﺎﻧﺠﻲ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺗﺄﻟﻴﻒ ﻣﺤﻤﺪ ﻓﺈﻥ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻤﺘﺄﺧﺮﺓ ﺗﺸﻴﺮ ﺇﻟﻰ ﺑﻌﺾ ﺃﺳﻤﺎء ﺍﻟﻤﺮﺷﺤﻴﻦ ﻷﻥ ﻳﻜﻮﻧﻮﺍ‬
‫ﻣﺆﻟﻔﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻞ ﺍﻟﻘﺲ ﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ ﻭﺍﻟﺮﺍﻫﺐ ﺑﺤﻴﺮﻯ ﻭﺍﻟﺤﺎﺧﺎﻡ ﻋﺒﺪ ﷲ ﺑﻦ ﺳﻼﻡ ﺍﻟﺬﻱ ﺃﺳﻠﻢ ﻗﺒﻞ ﻭﻓﺎﺓ ﻣﺤﻤﺪ ﻭﺍﻟﺤﺎﺧﺎﻡ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﺍﻟﺬﻱ ﺃﺳﻠﻢ ﺑﻌﺪ ﻭﻓﺎﺓ‬
‫ﻣﺤﻤﺪ‪ ،‬ﻭﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺍﻟﺬﻱ ﺩﺍﻥ ﺑﺎﻟﻤﺠﻮﺳﻴﺔ ﻭﺍﻟﺘﻘﻰ ﺑﺎﻟﺮﻫﺒﺎﻥ ﻭﺍﻟﻘﺴﺎﻭﺳﺔ ﺛﻢ ﺃﺳﻠﻢ ﺑﻌﺪ ﺗﻌﺮﻓﻪ ﻋﻠﻰ ﻣﺤﻤﺪ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ،(103 :16\70‬ﻭﺯﻳﺪ ﺑﻦ‬
‫ﺛﺎﺑﺖ ﻛﺎﺗﺐ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﻟﺠﻨﺔ ﺟﻤﻊ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺎﻥ ﻳﻬﻮﺩﻳًﺎ ﻭﻓﻘًﺎ ﻟﺸﻬﺎﺩﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ .‬ﻓﻘﺪ ﻗﻴﻞ ﻟﻪ ﺃﻻ ﺗﻘﺮﺃ ﻋﻠﻰ ﻗﺮﺍءﺓ ﺯﻳﺪ؟ ﻗﺎﻝ‪» :‬ﻣﺎ ﻟﻲ ﻭﻟﺰﻳﺪ ﻭﻟﻘﺮﺍءﺓ‬
‫ﺯﻳﺪ‪ ،‬ﻟﻘﺪ ﺃﺧﺬﺕ ﻣﻦ ﻓﻲ ﺭﺳﻮﻝ ﷲ ﺳﺒﻌﻴﻦ ﺳﻮﺭﺓ‪ ،‬ﻭﺇﻥ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻟﻴﻬﻮﺩﻱ ﻟﻪ ﺫﺅﺍﺑﺘﺎﻥ« )ﻭﻫﻮ ﺍﻟﺸﻌﺮ ﺍﻟﻤﻀﻔﻮﺭ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ(‪ .‬ﻭﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺍﻥ ﻫﺆﻻء ﻫﻢ‬
‫ﺍﻟﺬﻳﻦ ﻛﺘﺒﻮﺍ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻞ ﻣﻦ ﺍﻟﻤﺤﺘﻤﻞ ﺃﻥ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﺘﻲ ﺗﻀﻤﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺗﻢ ﺍﻗﺘﺒﺎﺳﻬﺎ ﻣﻨﻬﻢ ﻋﻠﻰ ﻣﺮﺍﺣﻞ ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻓﺎﻟﻤﻌﺎﻧﻲ ﻣﻨﻬﻢ ﻭﺍﻟﺼﻴﺎﻏﺔ ﻣﻦ ﻣﺤﻤﺪ‪ .‬ﻣﻤﺎ‬
‫ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻢ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻣﺆﻟﻒ ﻭﺍﺣﺪ‪ ،‬ﺑﻞ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﺍﻟﻤﺆﻟﻔﻴﻦ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻟﺪﻳﻨﺎ ﻻ ﺗﺴﻤﺢ ﺑﺘﺤﺪﻳﺪ ﺃﺳﻤﺎء ﻣﺆﻟﻔﻲ ﺍﻟﻘﺮﺁﻥ ﺑﺼﻮﺭﺓ‬
‫ﺃﻛﻴﺪﺓ ﻭﻣﺪﻯ ﻣﺸﺎﺭﻛﺔ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻓﻲ ﺗﺄﻟﻴﻔﻪ‪ .‬ﻭﺍﻟﻠﺠﻨﺔ ﺍﻟﺘﻲ ﻛﻮﻧﻬﺎ ﺃﺑﻮ ﺑﻜﺮ ﻭﻣﻦ ﺑﻌﺪﻩ ﻋﺜﻤﺎﻥ‪ ،‬ﺍﻥ ﺻﺤﺖ‪ ،‬ﻟﻢ ﺗﻘﻢ ﺇﻻ ﺑﺘﺠﻤﻴﻊ ﻣﺎ ﺗﻮﻓﺮ ﻟﺪﻳﻬﺎ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ‬
‫ﺑﺪﻻ ﻣﻦ ﻧﺴﺒﺘﻬﺎ ﻟﻤﻦ ﺃﺗﺎﺣﻮﺍ ﻫﺬﻩ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ‪ .‬ﻭﺑﺎﻟﻤﻌﺎﻳﻴﺮ ﺍﻟﺤﺪﻳﺜﺔ‪ ،‬ﻳﻌﺘﺒﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻛﺒﺮ ﺳﺮﻗﺔ ﺃﺩﺑﻴﺔ ﻋﻠﻰ ﻣﺮ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻳﻀﺎﻑ ﺇﻟﻴﻪ ﻛﺬﺏ ﺻﺮﻳﺢ‬ ‫ﻣﻊ ﻧﺴﺒﺘﻬﺎ Š ً‬
‫ﻓﻲ ﻭﺿﺢ ﺍﻟﻨﻬﺎﺭ‪ .‬ﻭﻣﺎ ﺗﺨﺮﻳﺞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﺘﺒﺮﻳﺮ ﺗﺸﺎﺑﻪ ﻣﺎ ﺗﻀﻤﻨﻪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺕ ﻣﻊ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺳﺒﻘﺘﻪ ﺇﻻ ﺗﻬﺮﻳﺞ‪ .‬ﻓﻮﻓﻘًﺎ ﻟﻬﺬﺍ ﺍﻟﺘﻬﺮﻳﺞ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ‬
‫ﺷﺒﻪ ﺑﻴﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻓﺴﺒﺒﻪ ﻭﺣﺪﺓ ﺍﻟﻤﻨﺸﺄ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻼﺛﺔ ﺟﻤﻴﻌﻬﺎ ﺻﺎﺩﺭﺓ ﻋﻦ ﷲ‪.9‬‬

‫ﻟﻤﻦ ﻳﻬﻤﻪ ﻣﻮﺿﻮﻉ ﻣﺤﻨﺔ ﺍﻟﻘﺮﺁﻥ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺟﺪﻋﺎﻥ‪ :‬ﺍﻟﻤﺤﻨﺔ‪.‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.21 :38\38‬‬ ‫‪2‬‬

‫ﺍﻧﻈﺮ ﻣﻘﺎﻝ ﺁﺭﻳﻴﻦ ﺁﻣﺪ‪ :‬ﺣﻘﻴﻘﺔ ﺍﻟﻮﺣﻲ ﻣﺤﺎﺿﺮﺓ ﻟﻠﻤﻔﻜﺮ ﺍﻟﺴﻴﺪ ﺃﺣﻤﺪ ﺍﻟﻘﺒﺎﻧﺠﻲ )‪ .(http://goo.gl/AfHBfD‬ﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﺻﻔﺤﺔ ﺃﺣﻤﺪ ﺍﻟﻘﺒﺎﻧﺠﻲ ‪.https://goo.gl/zRA7hx‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﺸﺮﻳﻂ ‪http://goo.gl/u2hHMN‬‬ ‫‪4‬‬

‫ﺃﻧﻈﺮ ﺣﻮﻝ ﻣﻌﻨﻰ ﺃﻣﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.157 :7\39‬‬ ‫‪5‬‬

‫ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.4 :73\3‬‬ ‫‪6‬‬

‫ﺍﻟﻤﻨﻴﺮ‪ :‬ﻳﻮﻡ ﻗﺒﻞ ﻭﻓﺎﺓ ﻣﺤﻤﺪ‪ ،‬ﺹ ‪.70-69‬‬ ‫‪7‬‬

‫ﺍﻟﻤﻨﻴﺮ‪ :‬ﻳﻮﻡ ﻗﺒﻞ ﻭﻓﺎﺓ ﻣﺤﻤﺪ‪ ،‬ﺹ ‪.114‬‬ ‫‪8‬‬

‫ﺍﻧﻈﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻣﻌﺮﻓﺔ‪ُ :‬‬

‫ﺷﺒُ َﻬﺎﺕ ﻭﺭﺩﻭﺩ ﺣﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪ 13‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬ ‫‪9‬‬

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‫ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻘﺪﺳﺔ ﻣﻨﺰﻟﺔ ﻣﻦ ﻋﻨﺪ ﷲ ﻳﺪﺧﻞ ﻓﻲ ﺧﺎﻧﺔ ﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﺍﻟﻐﻴﺒﻴﺔ‪ .‬ﻭﺍﻟﺒﺎﺣﺚ ﻻ ﻳﻘﺒﻞ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﺄﺧﺬﻩ‬
‫ﺑﻌﻴﻦ ﺍﻟﺤﺴﺒﺎﻥ ﻛﻈﺎﻫﺮﺓ ﺑﺸﺮﻳﺔ ﺗﻤﺎ ًﻣﺎ ﻛﻤﺎ ﻳﻔﻌﻞ ﻣﻊ ﺃﺳﺎﻁﻴﺮ ﺍﻹﻏﺮﻳﻖ ﻭﺍﻟﺮﻭﻣﺎﻥ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﺃﺳﻄﻮﺭﻱ ﺑﻄﺒﻌﻪ ﻭﻳﻌﺸﻖ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻤﺼﻄﻨﻌﺔ ﺗﻤﺎ ًﻣﺎ ﻛﻤﺎ ﻳﻌﺸﻖ‬
‫ﺍﻟﺼﺒﻴﺎﻥ ﺣﻜﺎﻳﺎﺕ ﺟﺪﺗﻬﻢ ﻓﻲ ﺍﻟﺸﺘﺎء ﺣﻮﻝ ﻣﻮﻗﺪ ﺍﻟﻨﺎﺭ‪ .‬ﻭﻣﻦ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ ﻋﻨﺪ ﺍﻟﺒﺎﺣﺚ ﺃﻥ ﻛﻞ ﻛﺘﺎﺏ ﻣﻦ ﺗﺄﻟﻴﻒ ﺑﺸﺮﻱ‪ ،‬ﺣﺘﻰ ﻭﺇﻥ ُﺟﻬﻞ ﻣﺆﻟﻔﻪ‪ .‬ﻓﺄﻟﻒ ﻟﻴﻠﺔ ﻭﻟﻴﻠﺔ‬
‫ﻛﺘﺎﺏ ﻻ ﻳﻌﺮﻑ ﻣﺆﻟﻔﻪ ﻭﻳﺘﻀﻤﻦ ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﺼﺺ ﺍﻟﺸﻌﺒﻴﺔ ﺗﻨﺘﻤﻲ ﺇﻟﻰ ﺑﻴﺌﺎﺕ ﻣﺨﺘﻠﻔﺔ ﺃﻫﻤﻬﺎ ﺍﻟﻌﺮﺍﻕ ﻭﺳﻮﺭﻳﺎ ﻭﻣﺼﺮ ﻳُﺮﺟﺢ ﺃﻧﻬﺎ ُﻛﺘﺒﺖ ﺑﺸﻜﻠﻬﺎ ﺍﻟﺤﺎﻟﻲ‬
‫ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﻭﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﻟﻤﻴﻼﺩﻱ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺃﺻﻞ ﻫﻨﺪﻱ ﻭﻓﺎﺭﺳﻲ‪ ،‬ﺇﻻ ﺍﻧﻬﺎ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ ﻭﺗﻌﺎﻗﺐ ﺍﻟﺰﻳﺎﺩﺍﺕ ﻏﻠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻌﺮﺑﻲ‪.‬‬
‫ﻭﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻣﻠﺤﻤﺘﺎ ﺍﻹﻟﻴﺎﺫﺓ ﻭﺍﻷﻭﺩﻳﺴﺔ ﻧﺴﺒﺘ ًﺎ ﺇﻟﻰ ﻫﻮﻣﻴﺮﻭﺱ ﻭﻟﻜﻨﻬﻤﺎ ﻓﻲ ﺣﻘﻴﻘﺘﻬﻤﺎ ﺗﺮﺍﻛﻢ ﺣﻜﺎﻳﺎﺕ ﺷﻌﺒﻴﺔ ﺷﻔﻬﻴﺔ ﺗﻌﻮﺩ ﻟﻠﻘﺮﻥ ﺍﻟﺘﺎﺳﻊ ﻗﺒﻞ ﺍﻟﻤﻴﻼﺩ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻋﺪﻡ ﻣﻌﺮﻓﺔ ﻣﺆﻟﻔﻲ ﺃﻟﻒ ﻟﻴﻠﺔ ﻭﻟﻴﻠﺔ ﻭﺍﻟﻤﻠﺤﻤﺘﻴﻦ ﺍﻟﻴﻮﻧﺎﻧﻴﺘﻴﻦ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﺪﻳﺪ‪ ،‬ﻓﻼ ﻳﻮﺟﺪ ﻣﻦ ﻳﻨﺴﺒﻬﺎ Š‪.‬‬
‫ﻭﻧﺴﺒﺔ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻘﺪﺳﺔ Š ﺗﻮﻗﻊ ﷲ ﻓﻲ ﻭﺭﻁﺔ ﺇﺫﺍ ﻣﺎ ُﻭﺟﺪﺕ ﻓﻴﻬﺎ ﺃﺧﻄﺎء ﻟﻐﻮﻳﺔ ﺃﻭ ﻋﻠﻤﻴﺔ ﺃﻭ ﺃﺧﻼﻗﻴﺔ )ﻣﺜﻞ ﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺮﻕ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﻮﺣﺸﻴﺔ ﺇﻟﺦ(‪ .‬ﻭﻣﻦ‬
‫ﻫﻨﺎ ﻳﺄﺗﻲ ﺗﻤﺴﻚ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﻤﻘﻮﻟﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻗﻤﺔ ﺍﻟﺒﻼﻏﺔ ﻭﻣﻌﺼﻮﻡ ﻣﻦ ﺍﻟﺨﻄﺄ‪ ،‬ﻛﻤﺎ ﺍﻧﻪ ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﻌﻠﻢ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﻦ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺳﻮﻑ ﻧﻌﻮﺩ‬
‫ﺇﻟﻰ ﺫﻟﻚ ﻋﻨﺪ ﺗﻜﻠﻤﻨﺎ ﻋﻦ ﺍﻹﻋﺠﺎﺯ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻟﺘﺨﻠﻴﺺ ﷲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺭﻁﺔ‪ ،‬ﻳﺴﺘﻮﺟﺐ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻻ ﻋﻼﻗﺔ Š ﺑﻬﺬﻩ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﻫﻲ ﻓﻲ ﺣﻘﻴﻘﺘﻬﺎ ﻛﺘﺐ‬
‫ﺑﺸﺮﻳﺔ ﺗﺘﻀﻤﻦ ﺍﻟﻐﺚ ﻭﺍﻟﺴﻤﻴﻦ‪ ،‬ﻭﺗﺤﺘﻤﻞ ﺍﻟﺼﻮﺍﺏ ﻛﻤﺎ ﺗﺤﺘﻤﻞ ﺍﻟﺨﻄﺄ ﻟﻐﻮﻳًﺎ ﻭﻋﻠﻤﻴًﺎ ﻭﺃﺧﻼﻗﻴًﺎ‪ .‬ﻭﻳﺸﺎﺭ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺤﻜﻤﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ ﻟﺤﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻗﺪ‬
‫ﻗﻀﺖ ﻓﻲ ﺣﻜﻤﻴﻦ ﻟﻬﺎ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﺨﺎﻟﻔﺔ ﻟﺤﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﻤﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﺨﺎﻟﻒ ﻟﺘﻠﻚ ﺍﻟﺤﻘﻮﻕ‪.‬‬
‫ﻓﺈﺫﺍ ﻧﺴﺒﻨﺎ ﺍﻟﻘﺮﺁﻥ Š‪ ،‬ﻓﻬﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﷲ ﻳﺨﺎﻟﻒ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻲ ﻛﺎﺭﺛﺔ ﺃﺧﻼﻗﻴﺔ ﻛﺒﺮﻯ‪.1‬‬
‫‪ (6‬ﺍﻟﻬﻮﻳﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻟﻤﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺧﻼﻝ ﻣﺼﺎﺩﺭﻩ‬
‫ﺃﻣﺎﻡ ﺷﺢ ﻭﺗﻀﺎﺭﺏ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺣﻮﻝ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺧﺎﺻﺔ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﻟﻤﻜﻲ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻀﻄﺮ ﻟﻠﺮﺟﻮﻉ ﻟﻠﻘﺮﺁﻥ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻳﺪﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻣﻀﻤﻮﻧﻪ‬
‫ﻋﻠﻰ ﺍﻟﻬﻮﻳﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﻨﺘﻤﻲ ﻟﻬﺎ ﻣﺆﻟﻒ ﺃﻭ ﻣﺆﻟﻔﻮ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻗﺪ ﺍﺷﺎﺭ ﺍﻟﻤﺴﻠﻢ ﺣﻤﻴﺪ ﷲ ﻓﻲ ﺗﺮﺟﻤﺘﻪ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺻﺪﺭﺕ ﻓﻲ ﺑﺎﺭﻳﺲ ﺇﻟﻰ ﺃﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﻴﻦ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻨﺼﻮﺹ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ .‬ﻭﻛﺬﻟﻚ ﻓﻌﻞ‬
‫ﺍﻟﻤﺴﻠﻢ ﻣﺎﻧﺪﻝ ﻓﻲ ﺗﺮﺟﻤﺘﻪ ﺍﻹﻳﻄﺎﻟﻴﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻤﺴﻠﻤﺔ ﺗﺮﻓﺾ ﻧﺸﺮ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﺣﺘﻰ ﺗﺒﻌﺪ ﻛﻞ ﺷﺒﻬﺔ ﻋﻦ ﻣﺼﺪﺭ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻧﺸﺮ‬
‫ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ﺗﺮﺟﻤﺔ ﺣﻤﻴﺪ ﷲ‪ 2‬ﻗﺎﻡ ﺑﺤﺬﻑ ﻛﻞ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻜﺘﺐ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ‪ .‬ﻭﻛﺬﻟﻚ ﻋﻨﺪﻣﺎ ﺗﻢ ﻧﺸﺮ ﺗﺮﺟﻤﺔ ﺩﻳﻨﻴﺲ‬
‫ﻣﺎﺳﻮﻥ ﻓﻲ ﺑﻴﺮﻭﺕ ﺑﺈﺷﺮﺍﻑ ﺍﻟﺪﻛﺘﻮﺭ ﺻﺒﺤﻲ ﺍﻟﺼﺎﻟﺢ‪ 3‬ﻣﻊ ﺇﺫﻥ ﺍﻷﺯﻫﺮ ﻗﺎﻡ ﻫﻮ ﺃﻳﻀًﺎ ﺑﺤﺬﻑ ﻛﻞ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﻜﺘﺐ‪ .‬ﻭﻻ ﻧﻌﻠﻢ ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺤﺬﻑ‬
‫ﺿﺎ ﻛﺸﺮﻁ ﻟﻨﺸﺮ ﺗﺮﺟﻤﺘﻬﻤﺎ‪.‬‬ ‫ﺑﻤﻮﺍﻓﻘﺔ ﺍﻟﻤﺘﺮﺟﻤﻴﻦ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﺃﻡ ﻓُﺮﺽ ﻋﻠﻴﻬﻤﺎ ﻓﺮ ً‬
‫ﻭﻧﻼﺣﻆ ﻣﻦ ﻋﻼﻗﺔ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻤﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﺘﻲ ﺳﺒﻘﺘﻪ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫‪ -‬ﺟﺰء ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻧُﻘِﻞ ﻣﻦ ﻧﺼﻮﺹ ﻳﻬﻮﺩﻳﺔ ﻭﻣﺴﻴﺤﻴﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﻟﻤﻨﺘﺤﻠﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺗﺰﻳﺪ ﺑﻜﺜﻴﺮ ﻋﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺑﻨﺴﺒﺔ‬
‫ﻻ ﺗﻘﻞ ﻋﻦ ‪ .%80‬ﻭﺳﻮﻑ ﻧﺜﺒﺖ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﻧﺺ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ ﻭﺍﺗﻔﺎﻗﻪ ﻣﻊ ﺍﻟﻜﺘﺐ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻤﻨﺘﺤﻠﺔ‬
‫ﻭﻛﺘﺐ ﺃﺧﺮﻯ ﺣﻴﻜﺖ ﺣﻮﻝ ﺃﺣﻜﺎﻡ ﻭﺷﺨﺼﻴﺎﺕ ﻭﺃﺣﺪﺍﺙ ﻭﺃﺳﺎﻁﻴﺮ ﻧﺠﺪﻫﺎ ﻓﻲ ﺍﻟﻌﻬﺪﻳﻦ ﺍﻟﻘﺪﻳﻢ ﻭﺍﻟﺠﺪﻳﺪ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﻳﺘﻜﻠﻢ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺻﺤﻒ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ )ﺍﻧﻈﺮ ﺧﺎﺻﺔ ﺍﻵﻳﺔ ‪ (19 :87\8‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻫﻨﺎﻙ ﺫﻛﺮ ﻟﻤﺜﻞ ﺗﻠﻚ ﺍﻟﺼﺤﻒ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﻧﺠﺪ ﻛﺘﺒًﺎ ﻳﻬﻮﺩﻳﺔ ﻣﻨﺘﺤﻠﺔ ﺗﻨﺴﺐ ﺇﻟﻰ‬
‫ﻁﻴﺮﺍ ﺣﻴًﺎ )ﺍﻧﻈﺮ ﺍﻵﻳﺔ ‪ 49 :3\89‬ﻭﺍﻵﻳﺔ ‪،(110 :5\112‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻮﺳﻰ‪ .‬ﻛﻤﺎ ﺃﻧﻪ ﻳﺘﻜﻠﻢ ﻋﻦ ﻣﻌﺠﺰﺓ ﻧﻔﺦ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﻁﻴﺮ ﺻﻨﻌﻪ ﻣﻦ ﺍﻟﻄﻴﻦ ﻓﺄﺻﺒﺢ ً‬
‫ﻭﻫﺬﻩ ﺍﻟﻤﻌﺠﺰﺓ ﻻ ﺫﻛﺮ ﻟﻬﺎ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ ﺑﻴﻨﻤﺎ ﺗﺬﻛﺮﻫﺎ ﻛﺘﺐ ﻣﺴﻴﺤﻴﺔ ﻣﻨﺘﺤﻠﺔ‪ .‬ﻭﺳﻮﻑ ﻧﻌﻮﺩ ﺇﻟﻰ ﺫﻟﻚ ﻓﻲ ﻫﻮﺍﻣﺶ ﺍﻵﻳﺎﺕ ﺫﺍﺕ ﺍﻟﺼﻠﺔ‪ .‬ﻭﻋﻠﻴﻪ‪ ،‬ﺧﻼﻓًﺎ‬
‫ﻣﺜﻼ ﺍﻵﻳﺔ ‪ ،(50 :3\89‬ﻓﺈﻧﻪ ﺟﺎء ﻣﺼﺪﻗًﺎ ﻟﻤﺎ ﻓﻲ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻨﺘﺤﻠﺔ ﻭﺍﻟﻘﺼﺺ‬ ‫ﻟﻤﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺁﻳﺎﺕ ﻋﺪﺓ ﺑﺄﻧﻪ ﺟﺎء ﻣﺼﺪﻗًﺎ ﺑﻤﺎ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ )ﺍﻧﻈﺮ ً‬
‫»ﺍﻟﻬﺎﺟﺎﺩﻳﺔ« ﻏﻴﺮ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﺘﻠﻤﻮﺩ ﻭﻏﻴﺮﻩ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺐ ﺍﺗﻬﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻤﺴﻴﺤﻴﻴﻦ ﺑﺘﺤﺮﻳﻒ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﻫﻮ ﻋﺪﻡ‬
‫ﺍﻟﺘﻄﺎﺑﻖ ﺑﻴﻨﻬﻤﺎ ﻭﺑﻴﻦ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﻘﺮﺁﻥ )ﺃﻧﻈﺮ ﺍﻵﻳﺎﺕ ‪ 75 :2\87‬ﻭ‪ 79‬ﻭ‪ 174‬ﻭ‪ 199 :3\89‬ﻭ‪ 46 :4\92‬ﻭ‪ 13 :5\112‬ﻭ‪ 41‬ﻭ‪ .(44‬ﻭﻳﻼﺣﻆ ﻫﻨﺎ‬
‫ﺍﻥ »ﻋﻴﺴﻰ« ﻟﻢ ﻳﺬﻛﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﺑﺪﺍﻳﺔ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ‪ ،34 :19\44‬ﺛﻢ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ‪ ،85 :6\55‬ﺛﻢ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ‪ ،13 :42\62‬ﺛﻢ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ‪:43\63‬‬
‫‪ ،63‬ﺛﻢ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ‪ .87 :2\87‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺍﻥ ﻋﻴﺴﻰ ﻟﻢ ﻳﺬﻛﺮ ﺇﻻ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻓﻲ ﻗﺮﺁﻥ ﻣﻜﺔ‪ .‬ﻭﺃﻣﺎ »ﺍﻟﻤﺴﻴﺢ« ﻓﻠﻢ ﻳﺬﻛﺮ ﺇﻻ ﺑﺪﺍﻳﺔ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ‪:3\89‬‬
‫‪ .45‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺳﻴﻄﺮﺓ ﺍﻟﺘﺄﺛﻴﺮ ﺍﻟﻴﻬﻮﺩﻱ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ‪ ،‬ﺇﻥ ﺻﺢ ﺗﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﺪﻧﻲ‪ .‬ﻛﻤﺎ ﻳﻼﺣﻆ ﺃﻥ ﺃﻭﻝ ﺍﺳﺘﻌﻤﺎﻝ ﻟﻜﻠﻤﺔ »ﺍﻟﻘﺮﺁﻥ« ﻓﻲ‬
‫ﺍﻵﻳﺔ ‪ ،4 :73\3‬ﻭﻟﻢ ﻳﻜﻦ ﻗﺪ ﻧﺰﻝ ﻣﻨﻪ ﺇﻻ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‪ .‬ﺛﻢ ﺟﺎء ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻵﻳﺔ ‪ .1 :50\34‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻵﻳﺔ ﺍﻷﻭﻟﻰ ﺇﺷﺎﺭﺓ ﺇﻟﻰ‬
‫ﺍﻟﺘﻮﺭﺍﺓ ﺍﻟﺘﻲ ﻛﺎﻥ ﻣﺤﻤﺪ ﻳﻨﻘﻞ ﻣﻀﻤﻮﻧﻬﺎ ﻟﻤﺴﺘﻤﻌﻴﻪ‪ ،‬ﺃﻭ ﻛﺘﺎﺏ ﺁﺧﺮ ﻟﻢ ﻳﺼﻠﻨﺎ‪ .‬ﻭﻧﻔﺲ ﺍﻟﻤﺸﻜﻠﺔ ﺗﻌﺘﺮﺿﻨﺎ ﻓﻲ ﺍﻵﻳﺔ ‪» 9 :15\54‬ﺇِﻧﱠﺎ ﻧَ ْﺤﻦُ ﻧ ﱠَﺰ ْﻟﻨَﺎ ﺍﻟ ِﺬّ ْﻛ َﺮ َﻭﺇِﻧﱠﺎ‬
‫ﻈﻮﻥَ «‪ .‬ﺍﻟﻔﻌﻞ »ﻧ ﱠَﺰ ْﻟﻨَﺎ« ﻓﻲ ﺻﻴﻐﺔ ﺍﻟﻤﺎﺿﻲ‪ .‬ﻓﻌﻦ ﺃﻱ ﺫﻛﺮ ﻳﺘﻜﻠﻢ ﻣﻊ ﺍﻟﻌﻠﻢ ﺍﻧﻪ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻗﺮﺍﺑﺔ ﺛﻠﺜﻪ ﻭﻓﻘًﺎ ﻟﻠﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪.‬‬ ‫ﻟَﻪ ُ ﻟَ َﺤﺎﻓِ ُ‬
‫ﻀﺎ ﻣﻨﻬﺎ ﻭﻳﺘﺮﻙ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺐ ﻫﺬﺍ ﺍﻻﻧﺘﻘﺎء ﺗﺠﻨﻴﺪ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻛﺜﻴﺮﺍ ﺇﻟﻰ ﺍﻻﻗﺘﻀﺎﺏ ﻓﻲ ﺳﺮﺩﻩ ﻟﻠﺮﻭﺍﻳﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ‪ ،‬ﻳﺄﺧﺬ ﺑﻌ ً‬ ‫ً‬ ‫‪ -‬ﻳﻠﺠﺄ ﺍﻟﻘﺮﺁﻥ‬
‫ﻟﻠﻨﺼﻮﺹ ﺍﻟﺘﻲ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻟﺼﺎﻟﺢ ﻣﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﺜﺒﺘﻪ‪ .‬ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻛﻴﻒ ﺗﻢ ﺍﺧﺘﺰﺍﻝ ﺭﻭﺍﻳﺔ ﻳﻮﺳﻒ )ﺃﻧﻈﺮ ﻫﻮﺍﻣﺶ ﺍﻵﻳﺎﺕ ‪5 :12\53‬‬
‫ﻭ‪ 12‬ﻭ‪ (25‬ﻭﺍﻟﻨﺒﻲ ﻳﻮﻧﺲ \ ﻳﻮﻧﺎﻥ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (48 :68\2‬ﻭﺍﻟﻨﺒﻲ ﺇﻟﻴﺎﺱ \ ﺃﻳﻠﻴﺎ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (123 :37\56‬ﻭﺍﻟﻨﺒﻲ ﻳﺤﻴﻰ \ ﻳﻮﺣﻨﺎ‬
‫)ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(2 :19\44‬ﻭﻗﺪ ﻧﻘﻠﻨﺎ ﺍﻟﻤﺼﺪﺭ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﻟﻠﻤﻘﺎﺭﻧﺔ ﻭﻟﻜﻨﻨﺎ ﺍﻛﺘﻔﻴﻨﺎ ﻓﻲ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻫﺬﺍ ﺍﻻﺧﺘﺼﺎﺭ ﻟﺘﻔﺎﺩﻱ ﻧﻘﻞ‬
‫ﻣﺜﻼ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 130 :7\39‬ﺑﺨﺼﻮﺹ ﻗﺼﺔ ﻣﻮﺳﻰ(‪ .‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﻋﻠﻰ ﺳﺒﻴﻞ‬ ‫ﻓﺼﻮﻝ ﻣﻄﻮﻟﺔ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﺣﻴﺜﻤﺎ ﺍﻛﺘﻔﻰ ﺍﻟﻘﺮﺁﻥ ﺑﺠﻤﻠﺔ ﻋﺎﺑﺮﺓ )ﺃﻧﻈﺮ ً‬
‫ﺍﻟﻤﺜﺎﻝ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺗﻐﺎﺿﻰ ﺗﻤﺎ ًﻣﺎ ﻋﻦ ﺫﻛﺮ ﺗﻔﺎﺻﻴﻞ ﻛﺜﻴﺮﺓ ﻓﻲ ﻗﺼﺔ ﻣﻮﺳﻰ ﻣﺜﻞ ﻣﻮﺕ ﺍﺑﻜﺎﺭ ﺍﻟﻤﺼﺮﻳﻴﻦ ﻭﺑﻬﺎﺋﻤﻬﻢ ﻭﻁﻼء ﺍﻟﻌﺘﺒﺔ ﺑﺎﻟﺪﻡ ﻭﻗﺼﺔ ﺧﺒﺰ‬
‫ﻣﺮﻭﺭﺍ ﺳﺮﻳﻌًﺎ ﻛﻤﺎ ﻫﻮ ﺍﻷﻣﺮ ﻣﻊ‬ ‫ً‬ ‫ﺍﻟﻔﻄﻴﺮ ﻛﻤﺎ ﺟﺎءﺕ ﻓﻲ ﺍﻟﻔﺼﻠﻴﻦ ‪ 11‬ﻭ‪ 12‬ﻣﻦ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺗﻐﺎﺿﻰ ﻋﻦ ﺃﺧﻄﺎء ﺍﻷﻧﺒﻴﺎء ﻭﻳﻤﺮ ﻋﻠﻴﻬﺎ‬
‫ﺑﺪﻻ ﻣﻦ ﺍﺗﻬﺎﻡ ﻫﺎﺭﻭﻥ ﺑﺼﻨﻊ ﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ ﻋﺒﺪﻩ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻧﺴﺐ ﺫﻟﻚ‬ ‫ﺩﺍﺅﻭﺩ ﻓﻴﻤﺎ ﻳﺨﺺ ﺳﻄﻮﻩ ﻋﻠﻰ ﺯﻭﺟﺔ ﺍﻭﺭﻳﺎ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(21 :38\38‬ﻭ ً‬
‫ﺇﻟﻰ ﺍﻟﺴﺎﻣﺮﻱ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(148 :7\39‬ﻭﻳﻜﺘﻔﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺑﻌﺾ ﺁﻳﺎﺗﻪ ﺑﺬﻛﺮ ﺍﺳﻢ ﺷﺨﺼﻴﺎﺕ ﺩﻭﻥ ﺇﻋﻄﺎء ﺃﻳﺔ ﺗﻔﺎﺻﻴﻞ ﻣﺜﻞ ﺍﻟﻨﺒﻲ ﺃﻟﻴﺴﻊ \‬
‫ﺍﻟﻴﺸﺎﻉ ﻭﺍﻟﻨﺒﻲ ﺫﻱ ﺍﻟﻜﻔﻞ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(48 :38\38‬ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﻤﻄﺮﻭﺡ ﻫﻮ‪ :‬ﻫﻞ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﻳﻮﺟﻪ ﻛﻼﻣﻪ ﻋﻦ ﻫﺆﻻء ﺍﻷﺷﺨﺎﺹ ﺇﻟﻰ‬
‫ﺍﻓﺮﺍﺩ ﻳﻔﺘﺮﺽ ﺃﻧﻬﻢ ﻳﻌﺮﻓﻮﻥ ﺭﻭﺍﻳﺎﺗﻬﻢ ﻓﻠﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺣﺎﺟﺔ ﻟﻠﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺘﻔﺎﺻﻴﻞ؟ ﺇﻥ ﻛﺎﻥ ﺍﻟﺠﻮﺍﺏ ﺇﻳﺠﺎﺑًﺎ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﻨﻲ ﺍﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻳﻨﺘﻤﻮﻥ ﺇﻟﻰ ﻣﺠﻤﻮﻋﺔ‬

‫ﺃﻧﻈﺮ ﻗﺮﺍﺭ ‪ 31‬ﻳﻮﻟﻴﻮ ‪ http://goo.gl/iPftUZ 2001‬ﻭﻗﺮﺍﺭ ‪ 13‬ﻓﺒﺮﺍﻳﺮ ‪.http://goo.gl/nMRZ6j 2003‬‬ ‫‪1‬‬

‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻬﻮﺍﻣﺶ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﻁﺒﻌﺔ ﺑﺎﺭﻳﺲ ﻟﻌﺎﻡ ‪ 1963‬ﻭﻓﻲ ﺍﻟﻄﺒﻌﺔ ‪ 12‬ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺩﺍﺭ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻲ ﺑﻴﺮﻭﺕ ﺩﻭﻥ ﺗﺎﺭﻳﺦ‪ ،‬ﻭﺍﺧﺘﻔﺖ ﻓﻲ ﻁﺒﻌﺔ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ‬ ‫‪2‬‬

‫ﺍﻟﺸﺮﻳﻒ‪.‬‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻬﻮﺍﻣﺶ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﻁﺒﻌﺔ ﺑﺎﺭﻳﺲ ﻓﻲ ﻋﺎﻡ ‪ 1967‬ﻭﺍﺧﺘﻔﺖ ﻓﻲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺩﺍﺭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻠﺒﻨﺎﻧﻲ‪ ،‬ﺍﻟﻘﺎﻫﺮﺓ ﻭﺑﻴﺮﻭﺕ ﺩﻭﻥ ﺗﺎﺭﻳﺦ ﺑﺈﺷﺮﺍﻑ ﺻﺒﺤﻲ ﺍﻟﺼﺎﻟﺢ‪.‬‬ ‫‪3‬‬

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‫ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺑﺎﻟﺜﻘﺎﻓﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﻤﺴﻴﺤﻴﺔ )ﺍﻟﺘﻲ ﻳﺴﻤﻴﻬﺎ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ(‪ .‬ﻓﻤﻦ ﻏﻴﺮ ﺍﻟﻤﻌﻘﻮﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺮﺏ ﺍﻷﻣﻴﻮﻥ ﻣﻦ ﻏﻴﺮ ﺍﻟﻴﻬﻮﺩ ﻣﻄﻠﻌﻴﻦ ﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ‪ .‬ﻭﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻟﺠﺄﻭﺍ ﺇﻟﻰ ﺍﻷﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻟﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻛﻠﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻬﺎ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻗﺮﻳﺎﻧﻪ‪ ،‬ﻭﺗﺸﻴﺮ ﺇﻟﻰ‬
‫ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﺘﻲ ﺗﺘﻢ ﻓﻲ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﻫﻨﺎﻙ ﺣﺪﻳﺚ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺫﺍﺗﻪ ﻗﺮﺃ ﻛﻠﻤﺔ ﻗﺮﺁﻥ ﺩﻭﻥ ﺍﻟﻤﺪﺓ )ﺃﻭ ﺍﻟﻬﻤﺰﺓ ﻗﺒﻞ ﺍﻷﻟﻒ(‪ ،‬ﻣﻤﺎ ﻳﻘﺮﺑﻬﺎ ﻣﻦ‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻗﺮﻳﺎﻧﻪ‪.1‬‬
‫‪ -‬ﻳﻜﺮﺭ ﺍﻟﻘﺮﺁﻥ ﺭﻭﺍﻳﺎﺕ ﻳﻬﻮﺩﻳﺔ ﻭﻣﺴﻴﺤﻴﺔ ﻛﺜﻴﺮﺓ ﻛﻤﺎ ﺳﺒﻖ ﻭﺫﻛﺮﻧﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺍﺧﺘﻼﻓﺎﺕ ﺑﻴﻨﻬﺎ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻳُﻼﺣﻆ ﺃﻥ ﷲ ﻗﺪ ﺍﺳﺘﻌﻤﻞ ﻋﺒﺎﺭﺓ ﻣﺨﺘﻠﻔﺔ‬
‫ﻳﺰ ْﺍﻟ َﺤﻜِﻴ ُﻢ«‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪ 30 :28\49‬ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ »ﺃَﻧَﺎ‬ ‫} ُ ْﺍﻟ َﻌ ِﺰ ُ‬ ‫ﻓﻲ ﺗﻌﺮﻳﻒ ﻣﻮﺳﻰ ﺑﻨﻔﺴﻪ ﻣﻦ ﻭﺳﻂ ﺍﻟﻨﺎﺭ‪ .‬ﻓﻔﻲ ﺍﻵﻳﺔ ‪ 9 :27\48‬ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ »ﺃَﻧَﺎ ﱠ‬
‫ﻣﻄﺮﺍ )‪:7\39‬‬ ‫ً‬ ‫ﺎﺻﺒًﺎ )‪(34 :54\37‬؛‬ ‫َ ِ‬ ‫ﺣ‬ ‫ﻋﻠﻴﻬﻢ‬ ‫ﺃﻧﺰﻝ‬ ‫ﷲ‬ ‫ﺍﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫}ُ َﺭﺏﱡ ْﺍﻟ َﻌﺎﻟَ ِﻤﻴﻦَ « )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(14 :20\45‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻗﻮﻡ ﻟﻮﻁ ﻳﻘﻮﻝ‬ ‫ﱠ‬
‫ﺭﺟﺰﺍ ﻣﻦ ﺍﻟﺴﻤﺎء )‪(34 :29\85‬‬ ‫ً‬ ‫‪(84‬؛ ﻣﻄﺮ ﺍﻟﺴﻮء )‪(40 :25\42‬؛ ﺣﺠﺎﺭﺓ ﻣﻦ ﺳﺠﻴﻞ ﻣﻨﻀﻮﺩ )‪(82 :11\52‬؛ ﺣﺠﺎﺭﺓ ﻣﻦ ﺳﺠﻴﻞ )‪(74 :15\54‬؛‬
‫)ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(34 :54\37‬ﻫﻨﺎﻙ ﺇﺫﻥ ﺗﻨﺎﻗﺾ ﺩﺍﺧﻞ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ‪.‬‬
‫ﺳﻰ ﺇِ ِﺫ‬ ‫َ‬
‫ﻤﺜﻼ ﺗﺬﻛﺮ ﺍﻵﻳﺔ ‪َ » 160 :7\39‬ﻭﺃ ْﻭ َﺣ ْﻴﻨَﺎ ﺇِﻟَﻰ ُﻣﻮ َ‬ ‫‪ -‬ﻳﺨﻠﻂ ﺍﻟﻘﺮﺁﻥ ﺑﻴﻦ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ‪ .‬ﻭﻻ ﻳُ ْﻌ َﺮﻑ ﺑﺎﻟﻀﺒﻂ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺨﻠﻂ‪ .‬ﻓ ً‬
‫ﻋ ْﻴﻨًﺎ«‪ .‬ﻭﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺗﺨﻠﻂ ﺑﻴﻦ ﺭﻭﺍﻳﺘﻴﻦ ﻣﺨﺘﻠﻔﺘﻴﻦ ﻣﻦ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ )ﺍﻧﻈﺮ ﻫﺎﻣﺶ‬ ‫ﻋ ْﺸ َﺮﺓ َ َ‬ ‫ﺴﺖْ ِﻣ ْﻨﻪ ُ ﺍﺛْﻨَﺘ َﺎ َ‬‫ﺼﺎﻙَ ْﺍﻟ َﺤ َﺠ َﺮ ﻓَﺎ ْﻧﺒَ َﺠ َ‬‫ﺴﻘَﺎﻩ ُ ﻗَ ْﻮ ُﻣﻪ ُ ﺃَ ِﻥ ﺍﺿ ِْﺮﺏْ ﺑِﻌَ َ‬ ‫ﺳﺘ َ ْ‬
‫ﺍ ْ‬
‫ﺍﻣ َﺮﺃﺗَﻴ ِْﻦ ﺗَﺬُﻭﺩ َﺍ ِﻥ ﻗَﺎ َﻝ َﻣﺎ‬ ‫ﺴﻘُﻮﻥَ َﻭ َﻭ َﺟﺪ َ ﻣِ ْﻦ ﺩ ُﻭﻧِ ِﻬ ُﻢ ْ‬ ‫ﺎﺱ ﻳَ ْ‬ ‫ُ‬
‫ﻋﻠَ ْﻴ ِﻪ ﺃ ﱠﻣﺔً ﻣِ ﻦَ ﺍﻟﻨﱠ ِ‬ ‫ﻫﺬﻩ ﺍﻵﻳﺔ(‪ .‬ﻭﺗﺬﻛﺮ ﺍﻵﻳﺔ ‪ 23 :28\49‬ﻋﻦ ﻣﻮﺳﻰ‪َ » :‬ﻭﻟَ ﱠﻤﺎ َﻭ َﺭﺩَ َﻣﺎ َء َﻣﺪْﻳَﻦَ َﻭ َﺟﺪ َ َ‬
‫ﻴﺮ«‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻲ ﺧﻠﻴﻂ ﺑﻴﻦ ﺗﻔﺎﺻﻴﻞ ﺭﻭﺍﻳﺘﻴﻦ ﻭﺍﺣﺪﺓ ﺗﺨﺺ ﻣﻮﺳﻰ ﻭﺍﻷﺧﺮﻯ ﺗﺨﺺ‬ ‫ﺷ ْﻴ ٌﺦ َﻛﺒِ ٌ‬ ‫ﻋﺎ ُء َﻭﺃَﺑُﻮﻧَﺎ َ‬ ‫ﺍﻟﺮ َ‬
‫ﺼﺪ َِﺭ ِ ّ‬‫ﺴﻘِﻲ َﺣﺘﱠﻰ ﻳُ ْ‬ ‫ﺧ ْ‬
‫َﻄﺒُ ُﻜ َﻤﺎ ﻗَﺎﻟَﺘ َﺎ َﻻ ﻧَ ْ‬
‫ﻴﻦ‬‫ِ‬ ‫ّ‬
‫ﺍﻟﻄ‬
‫ِ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ُ‬
‫ﻥ‬ ‫ﺎ‬ ‫ﻣ‬
‫َ‬ ‫َﺎ‬
‫ﻫ‬ ‫ﺎ‬ ‫َ‬ ‫ﻳ‬ ‫ِﻲ‬
‫ﻟ‬ ‫ْ‬ ‫ﺪ‬‫ﻗ‬
‫ِ‬ ‫ﻭ‬
‫ْ‬ ‫َ‬ ‫ﺄ‬‫َ‬ ‫ﻓ‬ ‫ﻱ‬ ‫ْﺮ‬
‫ِ‬ ‫ﻴ‬ ‫َ‬
‫ﻏ‬ ‫ﻪ‬
‫ٍ‬ ‫َ‬ ‫ﻟ‬‫ِ‬ ‫ﺇ‬ ‫ْ‬
‫ﻦ‬ ‫ﻣِ‬ ‫ﻢ‬
‫ْ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻟ‬ ‫ﺖُ‬ ‫ﻤ‬
‫ْ‬ ‫ﻠ‬
‫ِ‬ ‫ﻋ‬ ‫ﺎ‬‫ﻣ‬
‫َ َ َ َ‬ ‫ُ‬ ‫َ‬
‫ﻸ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺎ‬‫ﻬ‬ ‫ﻳ‬
‫ﱡ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬‫َ‬ ‫ﻳ‬ ‫ُ‬
‫ﻥ‬ ‫ﻮ‬‫ﻋ‬
‫َْ‬ ‫ِﺮ‬
‫ْ‬ ‫ﻓ‬ ‫ﻝ‬
‫َ‬ ‫ﺎ‬‫َ‬ ‫ﻗ‬ ‫ﻭ‬
‫َ‬ ‫»‬ ‫‪38‬‬ ‫‪:‬‬ ‫‪28‬‬ ‫\‬ ‫‪49‬‬ ‫ﺍﻵﻳﺔ‬ ‫ﻭﺗﻘﻮﻝ‬ ‫ﺍﻵﻳﺔ(‪.‬‬ ‫ﻫﺬﻩ‬ ‫ﻫﺎﻣﺶ‬ ‫)ﺍﻧﻈﺮ‬ ‫ﻳﻌﻘﻮﺏ‬
‫ﻅﻨﱡﻪ ُ ﻣِﻦَ ْﺍﻟﻜَﺎ ِﺫ ِﺑﻴﻦَ «‪ .‬ﻭﻻ ﻋﻼﻗﺔ ﺑﻴﻦ ﻗﺼﺔ ﻣﻮﺳﻰ ﻭﺭﻭﺍﻳﺔ ﺑﻨﺎء ﺍﻟﺼﺮﺡ ﺍﻟﺘﻲ ﻗﺪ ﺗﻜﻮﻥ ﻣﺄﺧﻮﺫﺓ ﻣﻦ‬ ‫ﺳﻰ َﻭﺇِﻧِّﻲ َﻷ َ ُ‬ ‫ﺻ ْﺮ ًﺣﺎ ﻟَﻌَﻠِّﻲ ﺃ َ ﱠ‬
‫ﻁ ِﻠ ُﻊ ﺇِﻟَﻰ ﺇِﻟَ ِﻪ ُﻣﻮ َ‬ ‫ﻓَﺎﺟْ َﻌ ْﻞ ﻟِﻲ َ‬
‫ﺑﻨﺎء ﺑﺮﺝ ﺑﺎﺑﻞ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﻫﺬﻩ ﺍﻵﻳﺔ(‪ ،‬ﻛﻤﺎ ﻻ ﻋﻼﻗﺔ ﺑﻴﻦ ﻫﺎﻣﺎﻥ ﻭﻣﻮﺳﻰ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (6 :28\49‬ﺣﻴﺚ ﺃﻥ ﻫﺎﻣﺎﻥ ﺣﺴﺒﻤﺎ ﺗﻮﺭﺩﻩ ﺍﻟﺘﻮﺭﺍﺓ ﻓﻲ‬
‫ﺳﻔﺮ ﺇﺳﺘﻴﺮ ﻛﺎﻥ ﻭﺯﻳﺮ ﺃﺣﺸﻮﺭﻳﺶ ﺍﻟﻔﺎﺭﺳﻲ‪ .‬ﻭﻫﻨﺎﻙ ﺟﺪﻝ ﻭﺍﺳﻊ ﺣﻮﻝ ﻣﺮﻳﻢ )ﺃﻡ ﺍﻟﻤﺴﻴﺢ( ﺍﻟﺘﻲ ﻳﻠﻘﺒﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺑﺄﺧﺖ ﻫﺎﺭﻭﻥ )‪ (28 :19\44‬ﻭﺃﻥ ﺍﻣﻬﺎ‬
‫ﺍﻣﺮﺃﺓ ﻋﻤﺮﺍﻥ )‪ (35 :3\89‬ﺣﻴﺚ ﻳﻈﻬﺮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺨﻠﻂ ﺑﻴﻦ ﻣﺮﻳﻢ ﺃﻡ ﺍﻟﻤﺴﻴﺢ ﻭﻣﺮﻳﻢ ﺃﺧﺖ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻭﻭﺍﻟﺪﻫﻢ ﻋﻤﺮﺍﻥ )ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ‬
‫‪.(28 :19\44‬‬
‫ﻣﻘﺘﺼﺮﺍ ﻋﺎﻣﺔ ﻋﻠﻰ ﺃﺗﺒﺎﻉ ﻣﻠﺔ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‪ .‬ﻭﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺑﺎﻟﺤﺴﺒﺎﻥ‬ ‫ً‬ ‫ﻣﺘﻮﻓﺮﺍ ﻟﻠﺠﻤﻴﻊ ﺑﻞ ﻛﺎﻥ‬ ‫ً‬ ‫ﻭﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻮﺻﻮﻝ ﻟﻠﻤﺮﺍﺟﻊ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﻟﻢ ﻳﻜﻦ‬
‫ﻛﻞ ﺍﻟﻤﺮﺍﺟﻊ ﺍﻟﺘﻲ ﻧُﻘِﻞ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﺆﻟﻔﻪ ﻛﺎﻥ ﺫﺍ ﺛﻘﺎﻓﺔ ﺩﻳﻨﻴﺔ ﻳﻬﻮﺩﻳﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻋﺎﻟ ًﻤﺎ ﻳﻬﻮﺩﻳًﺎ ﻣﻤﻦ ﻳﻨﺘﻤﻮﻥ ﺇﻟﻰ ﻓﺮﻗﺔ ﺍﻷﺑﻴﻮﻧﻴﻴﻦ‬
‫)ﺍﻟﻔﻘﺮﺍء( ﻭﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ ﺃﻳﻀًﺎ ﻟﻘﺐ »ﺍﻟﻨﺼﺎﺭﻯ« ﻭﺍﻟﺬﻱ ﻳﺜﻮﺭ ﺟﺪﻝ ﺣﻮﻝ ﻣﻌﻨﺎﻩ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺻﻔﺔ ﺍﻧﺘﻤﺎء ﻟﻠﻨﺎﺻﺮﺓ‪ ،‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻤﻔﺮﻭﺽ ﺃﻥ ﻧﻘﻮﻝ ﻧﺎﺻﺮﻳﻴﻦ‬
‫ﻭﻟﻴﺲ ﻧﺼﺎﺭﻯ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺧﻴﺮﺓ ﻗﺪ ﺗﻌﻨﻲ ﻓﻲ ﺣﻘﻴﻘﺘﻬﺎ ﻟﻴﺲ ﻣﻦ ﻫﻮ ﻣﻦ ﺍﻟﻨﺎﺻﺮﺓ‪ ،‬ﺑﻞ ﺍﻟﻨﺬﻳﺮﻳﻦ )ﻭﺗﻠﻔﻆ ﺑﺤﺮﻑ ﺍﻟﺰﻳﻦ(‪ ،‬ﺃﻱ ﺍﻟﻤﻜﺮﺳﻴﻦ Š ﺍﻟﺬﻳﻦ‬
‫ﻳﺨﻀﻌﻮﻥ ﻷﺣﻜﺎﻡ ﺧﺎﺻﺔ ﻛﻤﺎ ﺫﻛﺮﻭﺍ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺳﻔﺮ ﺍﻟﻌﺪﺩ‪ .‬ﻓﻬﻢ ﻁﻮﺍﻝ ﻣﺪﺓ ﻧﺬﺭﻫﻢ ﻳﻤﺘﻨﻌﻮﻥ ﻋﻦ ﺍﻟﺨﻤﺮ ﻭﺍﻟﻤﺴﻜﺮ‪ ،‬ﻭﻻ ﺗﻤﺮ ﺍﻟﻤﻮﺳﻰ ﺑﺮﺃﺱ‬
‫ﺃﺣﺪﻫﻢ‪ ،‬ﻭﻻ ﻳﺪﺧﻠﻮﻥ ﻋﻠﻰ ﺟﺜﺔ ﻣﻴﺖ‪ .‬ﻭﻣﻦ ﺑﻴﻦ ﺍﻟﻤﻨﺬﺭﻳﻦ ﺷﻤﺸﻮﻥ )ﺳﻔﺮ ﺍﻟﻘﻀﺎﺓ ‪ (7-5 :13‬ﻭﻳﻮﺣﻨﺎ ﺍﻟﻤﻌﻤﺪﺍﻥ )ﻟﻮﻗﺎ ‪ .(15 :1‬ﻭﻗﺪ ﻋﺮﻑ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻴﻬﻮﺩﻱ‬
‫ﻁﺎﺋﻔﺔ ﺍﻟﻨﺼﺎﺭﻯ )ﺃﻭ ﺍﻟﻨﺬﺍﺭﻯ‪ ،‬ﻭﺗﻠﻔﻆ ﺑﺤﺮﻑ ﺍﻟﺰﻳﻦ( ﻗﺒﻞ ﻣﻴﻼﺩ ﺍﻟﻤﺴﻴﺢ‪ ،‬ﻭﺍﻋﺘﺒﺮﻭﺍ ﻫﺮﺍﻁﻘﺔ ﻣﻦ ﻗِﺒَﻞ ﺍﻟﻴﻬﻮﺩ ﻭﻳﺠﺐ ﺍﻟﺪﻋﺎء ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻫﻨﺎﻙ ﺭﺃﻱ ﺑﺎﺣﺘﻤﺎﻟﻴﺔ ﺃﻥ‬
‫ﻳﻜﻮﻧﻮﺍ ﻣﺘﻔﺮﻋﻴﻦ ﻋﻦ ﺍﻷﺳﻴﻨﻴﻴﻦ ﻭﺍﻟﻤﻨﺪﻧﺎﺋﻴﻴﻦ‪ .‬ﻭﻓﻲ ﺍﻹﻧﺠﻴﻞ ﻧﺠﺪ ﺗﻌﺒﻴﺮ »ﻳﺴﻮﻉ ﺍﻟﻨﺎﺻﺮﻱ« ﻋﻨﺪ ﻣﺘﻰ ‪ 23 :2‬ﻭ‪ 71 :26‬ﻭﻣﺮﻗﺲ ‪ 24 :1‬ﻭ‪ 47 :10‬ﻭ‪:14‬‬
‫‪ 67‬ﻭ‪ 6 :16‬ﻭﻟﻮﻗﺎ ‪ 34 :4‬ﻭ‪ 37 :18‬ﻭ‪ 19 :24‬ﻭﻳﻮﺣﻨﺎ ‪ 5 :18‬ﻭ‪ 7 :18‬ﻭ‪ 19 :19‬ﻭﺍﻷﻋﻤﺎﻝ ‪ 22 :2‬ﻭ‪ 6 :3‬ﻭ‪ 10 :4‬ﻭ‪ 14 :6‬ﻭ‪ 8 :22‬ﻭ‪ 5 :24‬ﻭ‪:26‬‬
‫‪ .9‬ﻭﻧﺠﺪ ﻟﻘﺐ ﻣﺴﻴﺤﻲ ﻓﻲ ﺍﻷﻋﻤﺎﻝ ‪ 26 :11‬ﻭ‪ 28 :26‬ﻭﺑﻄﺮﺱ ﺍﻷﻭﻟﻰ ‪ .16 :4‬ﻭﺭﻏﻢ ﺃﻥ ﺍﺳﻢ ﺍﻟﻨﺎﺻﺮﺓ ﺗﻢ ﺫﻛﺮﻩ ﻓﻲ ﺍﻹﻧﺠﻴﻞ )ﻣﺘﻰ ‪ 23 :2‬ﻭ‪11 :21‬؛‬
‫ﻣﺮﻗﺲ ‪9 :1‬؛ ﻟﻮﻗﺎ ‪ 26 :1‬ﻭ‪ 4 :2‬ﻭ‪ 39‬ﻭ‪51‬؛ ﻳﻮﺣﻨﺎ ‪46-45 :1‬؛ ﺍﻷﻋﻤﺎﻝ ‪ ،(37 :10‬ﻓﻬﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﻣﺪﻳﻨﺔ ﺍﻟﻨﺎﺻﺮﺓ ﻟﻢ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺯﻣﻦ‬
‫ﺍﻟﻤﺴﻴﺢ‪ .‬ﻓﻠﻮﻗﺎ ‪ 29 :4‬ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﺘﻲ ﺍﺭﺍﺩ ﺍﻟﻴﻬﻮﺩ ﺃﻥ ﻳﻠﻘﻮﻩ ﻣﻨﻬﺎ ﻛﺎﻧﺖ ﻋﻠﻰ ﺣﺮﻑ ﺍﻟﺠﺒﻞ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻨﺎﺻﺮﺓ ﺍﻟﻤﻌﺮﻭﻓﺔ ﺍﻟﻴﻮﻡ ﻫﻲ ﻓﻲ ﻗﻌﺮ ﻭﺍﺩ ﻣﺤﺎﻁ ﺑﺘﻼﻝ‬
‫ﺻﻐﻴﺮﺓ‪ .‬ﻭﻧﺼﻮﺹ ﺍﻹﻧﺠﻴﻞ ﻻ ﺗﺘﻜﻠﻢ ﻋﻦ ﻳﺴﻮﻉ ﻣﻦ ﺍﻟﻨﺎﺻﺮﺓ ﺑﻞ ﻳﺴﻮﻉ ﺍﻟﻨﺎﺻﺮﻱ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎء ﺍﻷﻋﻤﺎﻝ ‪ 37 :10‬ﻓﻲ ﺃﻗﺪﻡ ﻣﺨﻄﻮﻁﺔ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‪ .‬ﻭﻳﻄﻠﻖ‬
‫ﺗﻌﺒﻴﺮ ﺍﻟﻨﺼﺎﺭﻯ ﻋﺎﻣﺔ ﻋﻠﻰ ﺃﺗﺒﺎﻉ ﻳﺴﻮﻉ ﻣﻦ ﺃﺻﻞ ﻳﻬﻮﺩﻱ‪ ،‬ﺃﻣﺎ ﺗﻌﺒﻴﺮ ﺍﻟﻤﺴﻴﺤﻴﻮﻥ ﻓﻴﻄﻠﻖ ﻋﻠﻰ ﺃﺗﺒﺎﻉ ﺍﻟﻤﺴﻴﺢ ﻣﻦ ﺃﺻﻞ ﻭﺛﻨﻲ‪ .‬ﻭﺑﻌﺾ ﺍﻟﻨﺼﺎﺭﻯ ﺁﻣﻦ ﺑﻴﺴﻮﻉ‬
‫ﻭﻟﻜﻦ ﻟﻴﺲ ﺑﻼﻫﻮﺗﻪ ﻭﻻ ﺑﺼﻠﺒﻪ‪ ،‬ﻭﺣﺮﻡ ﺷﺮﺏ ﺍﻟﺨﻤﺮ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ ﻣﻦ ﻗﺮﺍﺑﺔ ﻣﺤﻤﺪ ﺃﻭ ﺃﻥ ﻣﺤﻤﺪًﺍ ﻛﺎﻥ ﺃﺣﺪ ﺃﺗﺒﺎﻋﻬﻢ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎءﺕ ﻛﻠﻤﺔ‬
‫ﻧﺼﺎﺭﻯ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻴﺲ ﻧﺎﺻﺮﻳﻮﻥ‪ 2‬ﻣﻊ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﻣﺴﺘﺨﺪﻣﺔ ﻣﻨﺬ ﺃﻳﺎﻡ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻷﻭﻟﻰ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﻜﻔﺮ ﺍﻟﻨﺼﺎﺭﻯ ﻷﻧﻬﻢ ﻳﺆﻣﻨﻮﻥ ﺃﻥ ﺍﻟﻤﺴﻴﺢ ﺍﺑﻦ ﷲ‬
‫)‪ ،(30 :9\113‬ﻭﻫﻮ ﻣﻌﺘﻘﺪ ﻣﺴﻴﺤﻲ ﻧﺠﺮﺍﻥ ﻻ ﻧﺼﺎﺭﻯ ﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ ﺍﻟﺬﻳﻦ ﻋﺎﺵ ﻣﺤﻤﺪ ﻣﻌﻬﻢ‪ .‬ﻣﻤﺎ ﻳﺪﻝ ﺃﻥ ﻣﺤﻤﺪ ﻓﻲ ﺑﺪﺍﻳﺎﺕ ﺩﻋﻮﺗﻪ ﻟﻢ ﻳﻜﻦ ﻋﻠﻰ‬
‫ﺍﺿﻄﻼﻉ ﻛﺎﻑٍ ﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺃﻧﻪ ﻗﺪ ﺟﻤﻌﻬﻢ ﻛﻠﻬﻢ ﺗﺤﺖ ﻧﻔﺲ ﺍﻻﺳﻢ »ﻧﺼﺎﺭﻯ«‪ ،‬ﻭﻫﺬﺍ ﻳﻔﺴﺮ ﺳﺒﺐ ﺍﻧﻘﻼﺏ ﻣﺤﻤﺪ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻌﺪ ﺃﻥ‬
‫ﻣﺘﻨﺼﺮﺍ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﻦ ﺍﻟﻤﺴﺘﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ً‬ ‫ﻋﺮﻑ ﻣﺎ ﺗﺆﻣﻦ ﺑﻪ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ ﻣﻦ ﺃﻟﻮﻫﻴﺔ ﺍﻟﻤﺴﻴﺢ‪ .3‬ﻓﻴﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﻳﻬﻮﺩﻳًﺎ‬
‫ﺗﺮﺍﻛﻢ ﻟﻘﺼﺺ ﺗﻢ ﺗﺠﻤﻴﻌﻬﺎ ﺧﻼﻝ ﻋﺪﺓ ﻗﺮﻭﻥ ﻛﻤﺎ ﻫﻮ ﺍﻟﺤﺎﻝ ﻣﻊ ﺃﻟﻒ ﻟﻴﻠﺔ ﻭﻟﻴﻠﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﺮﺍﻛﻢ ﻭﺍﺿﺢ ﻣﻦ ﺧﻼﻝ ﺗﻜﺮﺍﺭ ﻛﺜﻴﺮ ﻣﻦ ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ ﻭﺍﺧﺘﻼﻑ‬
‫ﺍﻷﺳﺎﻟﻴﺐ‪ .‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻧﻪ ﻣﻦ ﺗﺄﻟﻴﻒ ﻋﺪﺓ ﺃﺷﺨﺎﺹ ﻣﻄﻠﻌﻴﻦ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﻋﻠ ًﻤﺎ ﺑﺄﻥ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﻛﺎﺗﺐ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻘﺎﺋﻢ ﻋﻠﻰ ﻟﺠﻨﺔ ﺟﻤﻊ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺻﻮﺭﺗﻪ‬
‫ﺍﻟﺤﺎﻟﻴﺔ ﻛﺎﻥ ﻳﻬﻮﺩﻳًﺎ ﻭﻓﻘًﺎ ﻟﺸﻬﺎﺩﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ﺃﻋﻼﻩ‪ .‬ﻭﺗﻨﻘﺼﻨﺎ ﺣﺘﻰ ﺍﻟﻴﻮﻡ ﻣﻌﻠﻮﻣﺎﺕ ﻋﻦ ﺃﻗﺪﻡ ﻣﺨﻄﻮﻁﺔ ﻟﻠﻘﺮﺁﻥ ﺗﺘﻔﻖ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺤﺎﻟﻲ ﺍﻟﻤﺘﻔﻖ‬
‫ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻭﻣﺼﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻓﻲ ﺍﻟﻤﻀﻤﻮﻥ ﻭﺗﻘﺴﻴﻢ ﺍﻵﻳﺎﺕ‪.‬‬
‫ﻭﻓﻲ ﻛﺸﻒ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﻲ ﺗﻢ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺗﺄﻟﻴﻒ ﺍﻟﻘﺮﺁﻥ ﻋﻮﻥ ﻛﺒﻴﺮ ﻟﻔﻬﻢ ﺃﻓﻀﻞ ﻟﻠﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺧﺎﺻﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻵﻳﺎﺕ ﺍﻟﻤﻘﺘﻀﺒﺔ ﻭﺍﻟﻨﺎﻗﺼﺔ ﻛﻤﺎ ﺳﻨﺮﻯ‬
‫ﻣﺜﻼ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(32 :5\112‬ﻭﻗﺪ ﺃﺷﺮﻧﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻤﺴﺘﻄﺎﻉ ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﻣﻦ ﺳﺒﻘﻨﺎ ﻣﻦ ﺍﻟﺒﺎﺣﺜﻴﻦ‬ ‫ﻻﺣﻘًﺎ )ﺍﻧﻈﺮ ً‬
‫ﻭﺍﻟﻤﺘﺮﺟﻤﻴﻦ‪ .‬ﻭﻋﻤﻠﻨﺎ ﻫﻨﺎ ﻳﻜﻤﻦ ﺧﺎﺻﺔ ﻓﻲ ﺍﻟﺘﺄﻟﻴﻒ ﺑﻴﻦ ﺍﻷﺑﺤﺎﺙ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻣﻊ ﺇﺿﺎﻓﺎﺕ ﻣﻦ ﻋﻨﺪﻧﺎ‪ .‬ﻭﺃﻣﻠﻨﺎ ﺃﻥ ﺗﻘﻮﻡ ﻟﺠﻨﺔ ﻣﻦ ﺍﻟﻤﺘﺨﺼﺼﻴﻦ ﻳﻔﻬﻤﻮﻥ ﺍﻟﻠﻐﺎﺕ‬
‫ﺍﻟﺸﺮﻗﻴﺔ ﺍﻟﻘﺪﻳﻤﺔ ﻭﺁﺩﺍﺑﻬﺎ ﺍﻟﺪﻳﻨﻴﺔ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﺟﻤﻴﻊ ﺍﻟﻤﺼﺎﺩﺭ ﺑﻬﺪﻑ ﺍﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺃﻭﺟﻪ ﺍﻟﺸﺒﻪ ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺍﺳﺘﻘﻰ ﻣﻌﻠﻮﻣﺎﺗﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ‪ ،‬ﻓﺈﻥ ﻛﺘﺐ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻭﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﺴﻴﺮﺓ ﻭﺍﻟﺘﺎﺭﻳﺦ ﺗﻌﺘﻤﺪ‬
‫ﺃﻳﻀًﺎ ﺑﺼﻮﺭﺓ ﻛﺒﻴﺮﺓ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻜﺘﺎﺑﺎﺕ‪ .‬ﻭﻫﻮ ﻣﺎ ﺗﻨﺒﻪ ﻟﻪ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻗﺪﻳ ًﻤﺎ ﻭﺣﺪﻳﺜ ًﺎ ﻭﻳﺴﻤﻮﻧﻪ ﺑﺎﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ ،‬ﺃﻱ ﺍﻵﺛﺎﺭ ﺍﻟﺘﻲ ﺗُﺮﻭﻯ ﻋﻦ‬
‫ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻗﺪ ﺗﺮﻛﺖ ﺃﻳﻀًﺎ ﺑﺼﻤﺎﺗﻬﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﻭﻟﻮ ﺑﺪﺭﺟﺔ ﺃﻗﻞ‪ .‬ﻭﻗﺪ ﻁﺎﻟﺐ ﺍﻟﺒﻌﺾ‬
‫ﺑﺘﻨﻘﻴﺔ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﺧﺬ ﺍﻟﺤﺬﺭ ﻣﻨﻬﺎ‪ .‬ﻳﺬﻛﺮ ﻣﺤﻤﺪ ﺃﺑﻮ ﺷﻬﺒﺔ ﺍﻟﻤﻮﺍﻗﻒ ﺍﻟﻤﺘﺒﺎﻳﻨﺔ ﻣﻦ ﻫﺬﻩ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪:‬‬

‫ﺍﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ ‪ Luxenberg‬ﺹ ‪.74-70‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﺸﺮﻳﻂ ﻋﻨﻬﻢ ‪.http://goo.gl/CLBD4c‬‬ ‫‪2‬‬

‫ﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 157 :4\92‬ﺑﺨﺼﻮﺹ ﺻﻠﺐ ﺍﻟﻤﺴﻴﺢ‪.‬‬ ‫‪3‬‬

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 ‫ﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺍﻻﺳﺘﻐﻨﺎء ﻋﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﺘﻲ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﻭﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻟﺘﻲ ﺟﻨﺖ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺟﺮﺕ ﻋﻠﻴﻬﻢ ﻛﻞ‬
‫ﻫﺬﻩ ﺍﻟﻄﻌﻮﻥ ﻭﺍﻟﻬﺠﻤﺎﺕ ﻣﻦ ﺃﻋﺪﺍء ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺫﻟﻚ ﺑﺈﺑﺎﺩﺗﻬﺎ ﺃﻭ ﺣﺮﻗﻬﺎ‪ ،‬ﺣﺘﻰ ﻳﺤﺎﻝ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺑﻴﻦ ﻗﺮﺍءﺗﻬﺎ‪ ،‬ﻭﺍﻻﻛﺘﻔﺎء ﺑﺎﻟﻜﺘﺐ ﺍﻟﺨﺎﻟﻴﺔ ﺃﻭ ﺍﻟﻤﻘﻠﺔ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﺗﺄﻟﻴﻒ ﺗﻔﺎﺳﻴﺮ ﺃﺧﺮﻯ ﺧﺎﻟﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﻮﺍﺋﺐ ﻭﺍﻟﻤﻨﺎﻛﻴﺮ ]‪ .[...‬ﻭﻫﻨﺎﻙ ﻓﺮﻳﻖ ﺁﺧﺮ ﻳﺮﻯ ﺃﻥ ﻧﺠﻤﻊ ﻣﺎ ﻁﺒﻊ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻭﻧﺨﻔﻴﻬﺎ ﻋﻦ ﺃﻋﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺛﻢ‬
‫ﻧﻌﻴﺪ ﻁﺒﻌﻬﺎ ﺑﻌﺪ ﺗﻨﻘﻴﺘﻬﺎ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭﺍﻟﻤﻮﺿﻮﻋﺎﺕ‪.‬‬
‫ﻭﺑﻌﺪ ﺭﻓﻀﻪ ﻟﻬﺬﻳﻦ ﺍﻻﺗﺠﺎﻫﻴﻦ ﻳﻀﻴﻒ‪:‬‬
‫ﻟﻢ ﻳﺒﻖَ ﺇﻻ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ ﺭﺃﻱ ﺍﻟﻘﺎﺋﻠﻴﻦ ﺑﺎﻟﺘﻨﺼﻴﺺ ﻋﻠﻰ ﻫﺬﻩ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﻭﺭﺩﻫﺎ ﻣﻦ ﺟﻬﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ ﻭﺑﻴﺎﻥ ﺃﻧﻬﺎ ﺩﺧﻴﻠﺔ ﻋﻠﻰ‬
‫ﻧﺸﺮﺍ ﻣﻮﺳﻌًﺎ‪ ،‬ﺑﺤﻴﺚ ﻳﺴﺘﻔﻴﺪ‬ ‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺪﺳﻮﺳﺔ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺑﻴﺎﻥ ﻣﻦ ﺃﻳﻦ ﺩﺧﻠﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺄﻟﻴﻒ ﻛﺘﺎﺏ‪ ،‬ﺃﻭ ﻛﺘﺐ ﻓﻲ ﻫﺬﺍ ﻭﻧﺸﺮﻫﺎ ً‬
‫ﻣﻨﻬﺎ ﻛﻞ ﻣﺜﻘﻒ‪ ،‬ﻭﻛﻞ ﻣﺘﻌﻠﻢ‪ ،‬ﺑﻞ ﻭﻛﻞ ﻣﻦ ﻳﺤﺴﻦ ﺍﻟﻘﺮﺍءﺓ‪ ،‬ﻭﺑﺬﻟﻚ ﻧﻘﻀﻲ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺑﻌﺾ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻣﻦ ﺷﺮﻭﺭ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭﺳﻤﻮﻣﻬﺎ ﺍﻟﺘﻲ‬
‫ﺃﺻﻼ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﺎ ﻫﻲ ﻣﻨﻬﺎ ﻓﻲ ﺷﻲء‪.1‬‬ ‫ً‬ ‫ﺃﻓﺴﺪﺕ ﻋﻘﻮﻝ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ ﺳﻴﻤﺎ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﺻﺎﺭﻭﺍ ﻳﺘﻨﺎﻗﻠﻮﻧﻬﺎ ﻋﻠﻰ ﺃﻥ ﻟﻬﺎ‬
‫ﻭﻓﻴﻤﺎ ﻳﺨﺺ ﺗﺄﺛﻴﺮ ﺍﻟﻜﺘﺐ ﺍﻟﻤﺴﻴﺤﻴﺔ‪ ،‬ﻳﻀﻴﻒ‪:‬‬
‫ﺃﻥ ﻣﺎ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻣﻦ ﺍﻟﻤﺴﻴﺤﻴﺎﺕ ﺃﻭ ﻣﻦ ﺍﻟﻨﺼﺮﺍﻧﻴﺎﺕ ﻫﻮ ﺷﻲء ﻗﻠﻴﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ ،‬ﻭﻻ ﻳﻜﺎﺩ ﻳﺬﻛﺮ ﺑﺠﺎﻧﺒﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﻟﻬﺎ‬
‫ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻟﺴﻴﺌﺔ ﻣﺎ ﻟﻺﺳﺮﺍﺋﻴﻠﻴﺎﺕ؛ ﺇﺫ ﻣﻌﻈﻤﻬﺎ ﻓﻲ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻟﻤﻮﺍﻋﻆ‪ ،‬ﻭﺗﻬﺬﻳﺐ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺗﺮﻗﻴﻖ ﺍﻟﻘﻠﻮﺏ‪.2‬‬
‫ﻭﺍﻟﻐﺮﻳﺐ ﻓﻲ ﺍﻷﻣﺮ ﺃﻥ ﻣﻮﻗﻒ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻫﺬﺍ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﺤﺪﻳﺚ ﻻ ﻳﻤﺘﺪ ﺇﻟﻰ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﺍﻟﺘﻲ ﺟﺎءﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ‪ .‬ﻓﻠﻮ ﻓﻌﻠﻮﺍ‬
‫ﻣﻨﻘﻮﻻ ﻋﻦ ﻣﺼﺎﺩﺭ ﺑﺸﺮﻳﺔ‪ .‬ﻭﻟﻮ ﺗﻢ ﺗﺼﻔﻴﺔ ﻛﻞ ﻣﺎ ﺃﺧﺬﻩ ﻣﺆﻟﻒ ﺃﻭ ﻣﺆﻟﻔﻮ ﺍﻟﻘﺮﺁﻥ ﻣﻦ‬ ‫ً‬ ‫ً‬
‫ﻣﻨﺰﻻ ﻣﻦ ﻋﻨﺪ ﷲ ﺑﻞ‬ ‫ﺫﻟﻚ ﻟﻜﺎﻥ ﺍﻋﺘﺮﺍﻓًﺎ ﻣﻨﻬﻢ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻴﻦ ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻟﺒﻘﻲ ﺍﻟﻘﻠﻴﻞ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻋﻠ ًﻤﺎ ﺑﺄﻥ ﻓﻜﺮﺗﻲ ﺍﻟﻮﺣﻲ ﻭﺍﻟﻨﺒﻮﺓ ﺫﺍﺗﻬﻤﺎ ﺇﺳﺮﺍﺋﻴﻠﻴﺘﺎﻥ ﺃﺧﺬﻫﻤﺎ ﺍﻟﻤﺴﻴﺤﻴﻮﻥ ﻋﻦ ﺑﻨﻲ ﺍﺳﺮﺍﺋﻴﻞ ﻭﺍﻣﺘﺪﺗﺎ ﺇﻟﻰ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺇﻥ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻜﻮﻥ ﻣﻨﺼﻔﻴﻦ ﻟﻘﻠﻨﺎ ﺇﻥ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺼﻮﺭﺓ ﻭﺛﻴﻘﺔ ﺑﺎﻟﺜﻘﺎﻓﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺸﺮﻗﻴﺔ ﺍﻟﺘﻲ ﺳﺒﻘﺘﻬﺎ ﻣﺜﻞ ﺍﻟﻔﺮﻋﻮﻧﻴﺔ‬
‫ﻭﺍﻟﺰﺭﺩﺷﺘﻴﺔ ﻭﺍﻟﺒﺎﺑﻠﻴﺔ ﻭﺍﻷﺷﻮﺭﻳﺔ ﻭﺍﻟﺴﻮﻣﺮﻳﺔ ﻭﺍﻟﻤﻨﺪﻧﺎﺋﻴﺔ ﻭﺍﻟﻤﺎﻧﻮﻳﺔ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﻭﺍﻟﻄﻘﻮﺱ ﺍﻟﻮﺛﻨﻴﺔ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺘﺒﻌﻬﺎ ﺍﻟﻌﺮﺏ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻧﺬﻛﺮ‬
‫ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻁﻘﺲ ﺍﻟﺤﺞ ﻭﺍﻟﻄﻮﺍﻑ ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ‪ .‬ﻓﻼ ﺑﺪ ﻣﻦ ﻣﻌﺮﻓﺔ ﻛﻞ ﺗﻠﻚ ﺍﻟﺮﻭﺍﻓﺪ ﺍﻟﺸﺮﻗﻴﺔ ﺣﺘﻰ ﻧﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺣﻖ ﻓﻬﻤﻪ‪ ،‬ﺑﻌﻴﺪﻳﻦ ﻋﻦ ﺍﻟﻬﻮﺍﺟﺲ‬
‫ﺍﻟﺪﻳﻨﻴﺔ‪ .‬ﻭﺃﻫﻢ ﺗﻠﻚ ﺍﻟﻬﻮﺍﺟﺲ ﻓﻜﺮﺓ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻣﻨﺰﻝ ﻣﻦ ﻋﻨﺪ ﷲ ﻭﺃﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﷲ ﻫﻮ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻧﻪ ﻻ ﺩﺧﻞ ﻟﻠﺒﺸﺮ ﻓﻲ ﺻﻴﺎﻏﺘﻪ‪ .‬ﻓﺎﻟﻤﺆﻣﻦ ﻳﺘﻌﺎﻣﻞ‬
‫ﻣﻊ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﺳﺎﺱ ﺃﻧﻬﺎ ﻛﺘﺐ ﻣﻘﺪﺳﺔ ﻣﻨﺰﻟﺔ‪ .‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ ﺍﻟﺒﺎﺣﺚ ﻓﻴﻬﺎ ﻣﺠﺮﺩ ﻛﺘﺐ ﺑﺸﺮﻳﺔ ﻣﻜﺪﺳﺔ )ﺑﻤﻌﻨﻰ ﺃﻥ ﻛﻞ ﺩﻳﻦ ﻳﻜﺪﺱ ﺃﻱ ﻳﻀﻊ‬
‫ﻭﻳﺠﻤﻊ ﺍﻟﻤﻔﺎﻫﻴﻢ ﻭﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﺍﻟﺨﺎﺻﺔ ﺑﻪ ﻓﻮﻕ ﻣﺎ ﻳﺴﺒﻘﻬﺎ ﻣﻦ ﻣﻌﺘﻘﺪﺍﺕ ﺍﻷﺩﻳﺎﻥ ﺍﻷﺧﺮﻯ ﻭﻳﺒﻨﻲ ﻧﻔﺴﻪ(‪ .‬ﻓﻴﺤﻜﻢ ﺍﻟﺒﺎﺣﺚ ﻟﻴﺲ ﻋﻠﻰ ﻣﺎ ﻳﻌﺘﻘﺪ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﻏﻴﺒﻴﺎﺕ‪،‬‬
‫ﺑﻞ ﻋﻠﻰ ﻣﺎ ﻳﺮﻯ ﺑﺄﻡ ﻋﻴﻨﻴﻪ‪ .‬ﻭﺍﻟﺒﺎﺣﺚ ﻳﺤﺘﺮﻡ ﻣﻮﻗﻒ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻻ ﺑﻞ ﻳﻐﺒﻄﻪ ﻋﻠﻴﻪ ﻷﻧﻪ ﻻ ﻳﺘﻌﺐ ﺍﻟﻌﻘﻞ‪ .‬ﻭﻟﻜﻦ ﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻦ ﺃﻥ ﻳﺤﺘﺮﻡ ﻣﻮﻗﻒ‬
‫ﺍﻟﺒﺎﺣﺚ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺍﻥ ﺍﻹﺳﻼﻡ ﻫﻮ ﺧﻠﻴﻂ ﻣﻦ ﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﺍﻟﺘﻲ ﺳﺒﻘﺘﻪ‪ ،‬ﻭﻳﻜﺎﺩ ﻻ ﻳﺄﺗﻲ ﺑﺠﺪﻳﺪ ﻣﻦ ﻋﻨﺪﻩ‪ ،‬ﻭﻣﺸﻜﻠﺘﻪ ﺍﻧﻪ ﺧﻠﻂ ﺑﻴﻦ ﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﺪﻭﻟﺔ ﻭﻣﻴﺰ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﻣﻴﺰ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻭﺳﻦ ﻋﻘﻮﺑﺎﺕ ﺗﻌﺘﺒﺮ ﺍﻟﻴﻮﻡ ﻣﺨﺎﻟﻔﺔ ﻟﺤﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻦ ﻣﻌﺎﺩﺍﺓ ﺍﻟﻔﻦ ﻭﺷﺮﻉ ﻣﻠﻚ‬
‫ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺮﻕ‪ .‬ﻭﺑﻨﺴﺒﺔ ﻫﺬﻩ ﺍﻟﻨﻈﻢ Š ﺟﻌﻠﻬﺎ ﻣﺘﺤﺠﺮﺓ ﻓﻲ ﻋﻘﻮﻝ ﺃﺗﺒﺎﻋﻪ‪.‬‬
‫ﻧﺎﺩﺭﺍ‪ ،‬ﻭﺩﻭﻥ ﺍﺳﺘﻜﺸﺎﻑ ﺃﺛﺮ‬ ‫ﻭﻓﻲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﺳﻮﻑ ﻧﺮﻛﺰ ﻋﻠﻰ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻤﺒﺎﺷﺮﺓ ﻟﻠﻘﺮﺁﻥ ﺩﻭﻥ ﺍﻟﺘﻌﺮﺽ ﻟﻤﺎ ﺳﺒﻘﻬﺎ ﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺇﻻ ً‬
‫ﺃﻭﻻ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ‬ ‫ﺗﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﻭﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ ﻭﻫﻲ ﻛﺜﻴﺮﺓ ﺟﺪًﺍ‪ .3‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻧﻨﺎ ﻧﺬﻛﺮ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ً‬
‫ﺍﻟﻤﻌﺘﺮﻑ ﺑﻬﺎ‪ ،‬ﺛﻢ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻷﺧﺮﻯ ﺑﻘﺼﺪ ﻓﻬﻢ ﺍﻵﻳﺎﺕ ﺫﺍﺕ ﺍﻟﺼﻠﺔ ﻭﻓﻬﻢ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺗﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺗﻠﻚ ﺍﻵﻳﺎﺕ‪ .‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻧﻨﺎ ﺃﻋﻄﻴﻨﺎ ﻓﻴﻤﺎ ﻳﺨﺺ‬
‫ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻫﻤﻴﺔ ﺧﺎﺻﺔ ﻟﻜﺘﺎﺏ ﻟﻮﻳﺲ ﺟﻴﻨﺰﺑﺮﺝ‪» :‬ﺃﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩ« )‪ (Louis Ginzberg: The Legends of the Jews‬ﻭﻫﻮ ﻛﺘﺎﺏ ﺷﺎﻣﻞ‬
‫ﺑﺎﻹﻧﻜﻠﻴﺰﻳﺔ ﻳﺴﻬﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻭﺗﺤﻤﻴﻠﻪ )ﺍﻧﻈﺮ ﺍﻟﺮﺍﺑﻂ ﻓﻲ ﻗﺎﺋﻤﺔ ﺍﻟﻤﺮﺍﺟﻊ ﻟﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ(‪ ،‬ﻳﺠﻤﻊ ﺍﻷﺳﺎﻁﻴﺮ ﺍﻟﺘﻲ ﺃﺗﺖ ﻓﻲ ﻛﺘﺐ ﻏﻴﺮ ﻛﺘﺐ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻣﺜﻞ‬
‫ﺍﻟﺘﻠﻤﻮﺩ ﻭﺍﻟﻤﺪﺭﺍﺷﻴﻢ‪ ،‬ﺃﻱ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻔﺪﻧﺎ ﻣﻦ ﺗﺮﺟﻤﺔ ﺑﻌﺾ ﻓﻘﺮﺍﺗﻪ ﻓﻲ ﻛﺘﺎﺏ ﻣﺮﺷﺪ ﺇﻟﻰ ﺍﻹﻟﺤﺎﺩ ﻭﻛﺘﺎﺏ ﺍﺑﻦ ﺍﻟﻤﻘﻔّﻊ‪ :‬ﺍﻟﻬﺎﺟﺎﺩﺓ ﻭﺃﺑﻮﻛﺮﻳﻔﺎ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪.‬‬
‫ﻭﺑﻤﺎ ﺃﻥ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺗﺘﻜﺮﺭ ﻓﻲ ﺳﻮﺭ ﻋﺪّﺓ )ﻣﺜﻞ ﺭﻭﺍﻳﺔ ﻧﻮﺡ ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻮﻁ ﻭﻣﻮﺳﻰ ﻭﻳﻮﻧﺲ ﻭﻳﺤﻴﻰ ﻭﻋﻴﺴﻰ ﻭﻣﺮﻳﻢ ﻭﻏﻴﺮﻫﻢ(‪ ،‬ﻓﻘﺪ ﺃﺷﺮﻧﺎ ﺇﻟﻰ‬
‫ﺍﻟﻤﺼﺎﺩﺭ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﻓﻲ ﺃﻭﻝ ﺫﻛﺮ ﻟﺘﻠﻚ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺤﻴﻠﻴﻦ ﺇﻟﻰ ﺫﻟﻚ ﻓﻲ ﻫﻮﺍﻣﺶ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻜﺮﺭ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬
‫ﻭﺧﻼﻓًﺎ ﻟﻤﺎ ﻓﻌﻠﻨﺎﻩ ﻓﻲ ﺍﻟﺘﺮﺟﻤﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻹﻳﻄﺎﻟﻴﺔ ﻭﺍﻹﻧﻜﻠﻴﺰﻳﺔ‪ ،‬ﻟﻢ ﻧﻜﺘﻒ ﺑﺬﻛﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺑﻞ ﺍﻗﺘﺒﺴﻨﺎ ﻣﻨﻬﺎ ﻓﻘﺮﺍﺕ ﻣﻄﻮﻟﺔ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻷﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﺎﻣﺔً‬
‫ﻻ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻰ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻘﺪﺳﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﺑﺴﺒﺐ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﻣﺤﺮﻓﺔ ﻭﻷﻥ ﺣﺪﻳﺜ ًﺎ ﻧﺒﻮﻳًﺎ ﻳﻤﻨﻌﻬﻢ ﻣﻦ ﻗﺮﺍءﺗﻬﺎ‪ .‬ﻭﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻤﻌﺎﺻﺮﺓ ﻻ‬
‫ﺗﺴﻤﺢ ﺑﻘﺮﺍءﺗﻬﺎ ﺇﻻ ﻟﻠﻌﻠﻤﺎء ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺮﺩﻭﺍ ﻋﻠﻰ ﺃﺻﺤﺎﺑﻬﺎ‪ .‬ﻓﻘﺪ ﺳﺌﻞ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺜﻴﻤﻴﻦ »ﻣﺎ ﺣﻜﻢ ﻗﺮﺍءﺓ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻣﻊ ﻋﻠﻤﻨﺎ ﺑﺘﺤﺮﻳﻔﻬﺎ؟«‬
‫ﻓﺄﺟﺎﺏ‪:‬‬
‫ﺃﻭﻻ ﻳﺠﺐ ﺃﻥ ﻧﻌﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻛﺘﺎﺏٌ ﺳﻤﺎﻭﻱ ﻳﺘﻌﺒﺪ Š ﺑﻘﺮﺍءﺗﻪ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻛﺘﺎﺏٌ ﺳﻤﺎﻭﻱ ﻳﺘﻌﺒﺪ ﺍﻹﻧﺴﺎﻥ Š ﺗﻌﺎﻟﻰ ﺑﻤﺎ ﺷﺮﻉ ﻓﻴﻪ ﺇﻻ ﻛﺘﺎﺑًﺎ ﻭﺍﺣﺪ ًﺍ ﻭﻫﻮ‬ ‫ً‬
‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻻ ﻳﺤﻞ ﻷﺣ ٍﺪ ﺃﻥ ﻳﻄﺎﻟﻊ ﻓﻲ ﻛﺘﺐ ﺍﻹﻧﺠﻴﻞ ﻭﻻ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﺒﻲ ]‪ [...‬ﺭﺃﻯ ﻣﻊ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺭﺿﻲ ﷲ ﻋﻨﻪ ﺻﺤﻴﻔﺔ‬
‫ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻓﻐﻀﺐ ﻭﻗﺎﻝ ﺃﻓﻲ ﺷﻚٍ ﺃﻧﺖ ﻳﺎ ﺍﺑﻦ ﺍﻟﺨﻄﺎﺏ؟ ﻭﺍﻟﺤﺪﻳﺚ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺻﺤﺘﻪ ﻧﻈﺮ ﻟﻜﻦ ﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻻ ﺍﻫﺘﺪﺍء ﺇﻻ ﺑﺎﻟﻘﺮﺁﻥ‪ .‬ﺛﻢ ﻫﺬﻩ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﺘﻲ ﺑﺄﻳﺪﻱ ﺍﻟﻨﺼﺎﺭﻯ ﺍﻵﻥ ﺃﻭ ﺑﺄﻳﺪﻱ ﺍﻟﻴﻬﻮﺩ ﻫﻞ ﻫﻲ ﺍﻟﻤﻨﺰﻟﺔ ﻣﻦ ﺍﻟﺴﻤﺎء؟ ﺇﻧﻬﻢ ﻗﺪ ﺣﺮﻓﻮﺍ ﻭﺑﺪﻟﻮﺍ ﻭﻏﻴﺮﻭﺍ ﻓﻼ ﻳﻮﺛﻖ ﺑﺄﻥ ﻣﺎ ﻓﻲ ﺃﻳﺪﻳﻬﻢ ﻫﻲ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ‬
‫ﻧﺰﻟﻬﺎ ﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﺛﻢ ﺇﻥ ﺟﻤﻴﻊ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻨﺴﻮﺧﺔ ﺑﺎﻟﻘﺮﺁﻥ ﻓﻼ ﺣﺎﺟﺔ ﻟﻬﺎ ﺇﻁﻼﻗًﺎ‪ .‬ﻧﻌﻢ ﻟﻮ ﻓﺮﺽ ﺃﻥ ﻫﻨﺎﻙ ﻁﺎﻟﺐ ﻋﻠﻢ ﺫﺍ ﻏﻴﺮﺓٍ ﻓﻲ ﺩﻳﻨﻪ ﻭﺑﺼﻴﺮﺓٍ‬
‫ﻓﻲ ﻋﻠﻤﻪ ﻁﺎﻟﻊ ﻛﺘﺐ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ﻣﻨﻬﺎ ﻓﻬﺬﺍ ﻻ ﺑﺄﺱ ﺃﻥ ﻳﻄﺎﻟﻌﻬﺎ ﻟﻬﺬﻩ ﺍﻟﻤﺼﻠﺤﺔ‪ ،‬ﻭﺃﻣﺎ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻓﻼ‪ .‬ﻭﺃﺭﻯ ﻣﻦ ﺍﻟﻮﺍﺟﺐ‬
‫ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺭﺃﻯ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺷﻴﺌ ًﺎ ﺃﻥ ﻳﺤﺮﻗﻪ‪.4‬‬

‫ﺃﺑﻮ ﺷﻬﺒﺔ‪ :‬ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺹ ‪.9-8‬‬ ‫‪1‬‬

‫ﺃﺑﻮ ﺷﻬﺒﺔ‪ :‬ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ ﻭﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺹ ‪.14‬‬ ‫‪2‬‬

‫ﻳﻤﻜﻦ ﻟﻠﻘﺎﺭﻱء ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻛﺘﺎﺏ »ﺍﻟﻬﺎﺟﺎﺩﺓ ﻭﺃﺑﻮﻛﺮﻳﻔﺎ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻣﺼﺪﺭ ﺭﺋﻴﺴﻲ ﻷﺳﺎﻁﻴﺮ ﺍﻷﻧﺒﻴﺎء ﻭﺍﻟﻤﻌﺘﻘﺪﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺣﺎﺩﻳﺚ« ﻭﻛﺘﺎﺏ »ﺍﻷﺑﻮﻛﺮﻳﻔﺎ ﺍﻟﻤﺴﻴﺤﻴﺔ‬ ‫‪3‬‬

‫ﻭﺍﻟﻬﺮﻁﻘﺎﺕ ﻣﺼﺪﺭ ﻣﻌﺘﻘﺪﺍﺕ ﻭﺃﺳﺎﻁﻴﺮ ﺍﻹﺳﻼﻡ«‪.‬‬

‫ﺃﻧﻈﺮ ﺍﻟﻤﺼﺪﺭ ‪ .http://goo.gl/dBiRVf‬ﻭﻗﺪ ﺟﺎء ﻓﻲ ﻓﺘﻮﻯ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺑﺎﺯ‪» :‬ﺃﻥ ﺍﻟﻌﻠﻤﺎء ﺍﻟﻌﺎﺭﻓﻴﻦ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ ﻗﺪ ﻳﺤﺘﺎﺟﻮﻥ ﺇﻟﻰ ﺍﻻﻁﻼﻉ ﻋﻠﻰ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻭ ﺍﻹﻧﺠﻴﻞ‬ ‫‪4‬‬

‫ﺃﻭ ﺍﻟﺰﺑﻮﺭ ﻟﻘﺼﺪ ﺇﺳﻼﻣﻲ‪ ،‬ﻛﺎﻟﺮﺩ ﻋﻠﻰ ﺃﻋﺪﺍء ﷲ‪ ،‬ﻭﻟﺒﻴﺎﻥ ﻓﻀﻞ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺤﻖ ﻭﺍﻟﻬﺪﻯ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﺎﻣﺔ ﻭﺃﺷﺒﺎﻩ ﺍﻟﻌﺎﻣﺔ ﻓﻠﻴﺲ ﻟﻬﻢ ﺷﻲء ﻣﻦ ﻫﺬﺍ‪ ،‬ﺑﻞ ﻣﺘﻰ ُﻭﺟﺪ ﻋﻨﺪﻫﻢ ﺷﻲء ﻣﻦ‬
‫ﺍﻟﺘﻮﺭﺍﺓ ﺃﻭ ﺍﻹﻧﺠﻴﻞ ﺃﻭ ﺍﻟﺰﺑﻮﺭ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﺩﻓﻨﻬﺎ ﻓﻲ ﻣﺤﻞ ﻁﻴﺐ ﺃﻭ ﺇﺣﺮﺍﻗﻬﺎ ﺣﺘﻰ ﻻ ﻳﻀﻞ ﺑﻬﺎ ﺃﺣﺪ«‪ .‬ﻭﻳﺬﻛﺮ ﺍﺑﻦ ﺑﺎﺯ ﺃﻥ ﻣﺤﻤﺪ ﺭﺃﻯ ﻓﻲ ﻳﺪ ﻋﻤﺮ ﺷﻴﺌًﺎ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻓﻐﻀﺐ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﺃﻓﻲ ﺷﻚ‬
‫ﺃﻧﺖ ﻳﺎ ﺍﺑﻦ ﺍﻟﺨﻄﺎﺏ؟ ﻟﻘﺪ ﺟﺌﺘُﻜﻢ ﺑﻬﺎ ﺑﻴﻀﺎء ﻧﻘﻴﺔً‪ ،‬ﻟﻮ ﻛﺎﻥ ﻣﻮﺳﻰ ﺣﻴًﺎ ﻣﺎ ﻭﺳﻌﻪ ﺇﻻ ﺇﺗﺒﺎﻋﻲ« )‪.(http://goo.gl/RgkUdI‬‬
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‫ﻫﺬﺍ ﻭﻳﺠﺪ ﺍﻟﻘﺎﺭﻱء ﻓﻲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ ﻗﺎﺋﻤﺔ ﺑﻌﻨﺎﻭﻳﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﻤﻌﺘﺮﻑ ﺑﻬﺎ ﻭﺍﻟﻤﻨﺘﺤﻠﺔ ﻭﺍﻟﻤﺮﺍﺟﻊ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﻧﺎ ﺭﺍﺑﻂ ﺍﻟﻤﺮﺟﻊ ﻋﻠﻰ ﺍﻹﻧﺘﺮﻧﺖ ﺇﺫﺍ ﻭﺟﺪ ﻟﺘﺴﻬﻴﻞ ﺗﺤﻤﻴﻠﻪ ﻭﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻟﻤﻦ ﻳﻬﻤﻪ ﺍﻷﻣﺮ‪ ،‬ﻣﻊ ﺍﻟﺘﻨﺒﻴﻪ ﺑﺄﻥ ﺍﻟﺮﺍﺑﻂ ﻗﺪ ﻻ ﻳﻌﻤﻞ ﺑﺴﺒﺐ ﺗﻐﻴﻴﺮﻩ‪ .‬ﻭﻗﺪ ﻳﻮﻓﻖ‬
‫ﺍﻟﻘﺎﺭﻱء ﻓﻲ ﺍﻟﻌﺜﻮﺭ ﻋﻠﻰ ﺍﻟﻤﺼﺪﺭ ﻣﻦ ﺧﻼﻝ ﺍﻟﻌﻨﻮﺍﻥ‪.‬‬
‫‪ (7‬ﺃﺳﺎﻁﻴﺮ ﺍﻷﻭﻟﻴﻦ ﻭﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ ﻭﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ‬
‫ﺗﻜﺮﺍﺭﺍ ﻷﺳﺎﻁﻴﺮ ﺍﻷﻭﻟﻴﻦ‪ .‬ﻭﻛﻠﻤﺔ ﺃﺳﺎﻁﻴﺮ‪،‬‬ ‫ً‬ ‫ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻣﻌﺎﺻﺮﻱ ﻣﺤﻤﺪ ﻗﺪ ﺷﻜﻜﻮﺍ ﻓﻲ ﻣﺼﺪﺍﻗﻴﺔ ﺍﺩﻋﺎﺋﻪ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﺍﻋﺘﺒﺮﻭﺍ ﻣﺎ ﻛﺎﻥ ﻳﻘﻮﻟﻪ‬
‫ﺟﻤﻊ ﺃﺳﻄﻮﺭﺓ‪ ،‬ﻣﻦ ﺃﺻﻞ ﻳﻮﻧﺎﻧﻲ ﺗﻌﻨﻲ ﺍﻟﻘﺼﺺ ﺃﻭ ﺍﻟﺤﻜﺎﻳﺎﺕ‪ .‬ﻛﻤﺎ ﺷﺒﻬﻮﻩ ﺑﺎﻟﺸﻌﺮ ﻭﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ‪ .‬ﻭﻗﺪ ﺟﺎء ﺗﻌﺒﻴﺮ ﺃﺳﺎﻁﻴﺮ ﺍﻷﻭﻟﻴﻦ ﻓﻲ ﺗﺴﻊ ﺁﻳﺎﺕ ﻧﺬﻛﺮﻫﺎ‬
‫ﻫﻨﺎ‪:‬‬
‫ﻴﺮ ْﺍﻷ َ ﱠﻭ ِﻟﻴﻦَ )‪ ،15 :68\2‬ﻣﻜﺮﺭﺓ ﻓﻲ ‪.(13 :83\86‬‬ ‫ﺳﺎﻁِ ُ‬ ‫ﻋﻠَ ْﻴ ِﻪ ﺁَﻳَﺎﺗُﻨَﺎ ﻗَﺎ َﻝ ﺃ ََ‬ ‫َ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ْ‬ ‫ﺘ‬‫ُ‬ ‫ﺗ‬ ‫ﺍ‬‫َ‬ ‫ﺫ‬ ‫ﺇ‬
‫ِ‬ ‫‪-‬‬
‫ﺻﻴﻼ )‪.(5 :25\42‬‬ ‫ً‬ ‫َ‬ ‫ْ‬
‫ﻋﻠ ْﻴ ِﻪ ﺑُﻜ َﺮﺓ ً َﻭﺃ ِ‬ ‫َ‬ ‫ﻲ ﺗ ُ ْﻤﻠﻰ َ‬‫َ‬ ‫ْ‬
‫ﻴﺮ ﺍﻷ ﱠﻭﻟِﻴﻦَ ﺍﻛﺘَﺘَﺒَ َﻬﺎ ﻓَ ِﻬ َ‬ ‫َ‬ ‫ْ‬ ‫ﺳﺎﻁِ ُ‬ ‫َ‬
‫َﻭﻗَﺎﻟﻮﺍ ﺃ َ‬ ‫ُ‬ ‫‪-‬‬
‫ﻴﺮ ْﺍﻷ َ ﱠﻭﻟِﻴ َﻦ )‪ ،68 :27\48‬ﻣﻜﺮﺭﺓ ﻣﻊ ﺗﻘﺪﻳﻢ ﻭﺗﺄﺧﻴﺮ ﻓﻲ ‪.(83 :23\74‬‬ ‫َﺎﻁِ ُ‬ ‫ﺳ‬ ‫َ‬ ‫ﺃ‬ ‫ﻻ‬‫ﱠ‬ ‫ِ‬ ‫ﺇ‬ ‫ﺍ‬ ‫َ‬ ‫ﺬ‬‫ﻫ‬‫َ‬ ‫ﻥ‬ ‫ْ‬ ‫ِ‬ ‫ﺇ‬ ‫ُ‬
‫ﻞ‬ ‫ﺒ‬
‫ْ‬ ‫َ‬ ‫ﻗ‬ ‫ْ‬
‫ﻣِﻦ‬ ‫َﺎ‬ ‫ﻧ‬ ‫ﺅ‬
‫ُ‬ ‫ﺎ‬ ‫ﺑ‬
‫َ َ‬ ‫َ‬ ‫ﺁ‬ ‫ﻭ‬ ‫ُ‬
‫ﻦ‬ ‫َﺤْ‬ ‫ﻧ‬ ‫ﺍ‬‫َ‬ ‫ﺬ‬ ‫ﻫ‬
‫َ‬ ‫َﺎ‬ ‫ﻧ‬‫ْ‬ ‫ﺪ‬ ‫ﻋ‬
‫ُ ِ‬ ‫ﻭ‬ ‫ْ‬ ‫ﺪ‬ ‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﻟ‬ ‫‪-‬‬
‫ﻋﻠَﻰ ﻗُﻠُﻮﺑِ ِﻬ ْﻢ ﺃ َ ِﻛﻨﱠﺔً ﺃ َ ْﻥ ﻳَ ْﻔﻘَ ُﻬﻮﻩُ َﻭﻓِﻲ ﺁَﺫَﺍﻧِ ِﻬ ْﻢ َﻭ ْﻗ ًﺮﺍ َﻭﺇِ ْﻥ ﻳَ َﺮ ْﻭﺍ ُﻛ ﱠﻞ ﺁَﻳَ ٍﺔ َﻻ ﻳُﺆْ ﻣِ ﻨُﻮﺍ ﺑِ َﻬﺎ َﺣﺘﱠﻰ ﺇِﺫَﺍ َﺟﺎﺅُﻭﻙَ ﻳُ َﺠﺎ ِﺩﻟُﻮﻧَﻚَ ﻳَﻘُﻮ ُﻝ ﺍﻟﱠ ِﺬﻳﻦَ‬ ‫ﺴﺘَﻤِ ُﻊ ﺇِﻟَﻴْﻚَ َﻭ َﺟﻌَ ْﻠﻨَﺎ َ‬ ‫َﻭﻣِ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﻳَ ْ‬ ‫‪-‬‬
‫ﻴﺮ ْﺍﻷ َ ﱠﻭﻟِﻴﻦَ )‪.(25 :6\55‬‬ ‫ﺳﺎﻁِ ُ‬ ‫َﻛﻔ َُﺮﻭﺍ ﺇِ ْﻥ َﻫﺬَﺍ ﺇِ ﱠﻻ ﺃ َ َ‬
‫ﺎﻁِﻴﺮ‬
‫ﺳ ُ‬ ‫}ِ َﺣ ﱞﻖ ﻓَﻴَﻘُﻮ ُﻝ َﻣﺎ َﻫﺬَﺍ ﺇِ ﱠﻻ ﺃ َ َ‬
‫}َ َﻭ ْﻳﻠَﻚَ ﺁَﻣِ ْﻦ ﺇِ ﱠﻥ َﻭ ْﻋﺪَ ﱠ‬
‫ﺎﻥ ﱠ‬ ‫ﺖ ْﺍﻟﻘُ ُﺮﻭ ُﻥ ﻣِ ْﻦ ﻗَ ْﺒﻠِﻲ َﻭ ُﻫ َﻤﺎ ﻳَ ْﺴﺘ َﻐِﻴﺜ َ ِ‬ ‫ﺝ َﻭﻗَﺪْ َﺧﻠَ ِ‬ ‫ﻑ ﻟَ ُﻜ َﻤﺎ ﺃَﺗَ ِﻌﺪ َﺍﻧِﻨِﻲ ﺃ َ ْﻥ ﺃ ُ ْﺧ َﺮ َ‬ ‫َﻭﺍﻟﱠﺬِﻱ ﻗَﺎ َﻝ ﻟ َِﻮﺍ ِﻟﺪ َ ْﻳ ِﻪ ﺃ ُ ّ ٍ‬ ‫‪-‬‬
‫ْﺍﻷ َ ﱠﻭﻟِﻴﻦَ )‪.(17 :46\66‬‬
‫ﻴﺮ ْﺍﻷ َ ﱠﻭﻟِﻴﻦَ )‪.(24 :16\70‬‬ ‫ﺳﺎﻁِ ُ‬ ‫َﻭ ِﺇﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬ ْﻢ َﻣﺎﺫَﺍ ﺃ َ ْﻧﺰَ َﻝ َﺭﺑﱡ ُﻜ ْﻢ ﻗَﺎﻟُﻮﺍ ﺃ َ َ‬ ‫‪-‬‬
‫ﻴﺮ ﺍﻷ ﱠﻭﻟِﻴﻦَ )‪.(31 :8\88‬‬ ‫َ‬ ‫ْ‬ ‫ﺳﺎﻁِ ُ‬ ‫َ‬ ‫ﱠ‬ ‫ْ‬ ‫ْ‬ ‫َ‬
‫ﺳﻤِ ْﻌﻨَﺎ ﻟ ْﻮ ﻧَﺸَﺎ ُء ﻟﻘُﻠﻨَﺎ ﻣِ ﺜ َﻞ َﻫﺬَﺍ ﺇِ ْﻥ َﻫﺬَﺍ ﺇِﻻ ﺃ َ‬ ‫َ‬ ‫ُ‬
‫ﻋﻠ ْﻴ ِﻬ ْﻢ ﺁﻳَﺎﺗُﻨَﺎ ﻗَﺎﻟﻮﺍ ﻗَﺪْ َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫َﻭﺇِﺫَﺍ ﺗُﺘْﻠﻰ َ‬ ‫‪-‬‬
‫ﻭﺟﺎء ﺗﺸﺒﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺸﻌﺮ ﻭﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ ﻓﻲ ﻋﺪﺓ ﺁﻳﺎﺕ ﻫﻲ‪:‬‬
‫ﺸ ْﻌ َﺮ َﻭ َﻣﺎ ﻳَ ْﻨﺒَﻐِﻲ ﻟَﻪ ُ ﺇِ ْﻥ ﻫ َُﻮ ﺇِ ﱠﻻ ِﺫ ْﻛ ٌﺮ َﻭﻗُ ْﺮﺁ َ ٌﻥ ُﻣﺒِﻴ ٌﻦ )‪.(69 :36\41‬‬ ‫ﻋﻠﱠ ْﻤﻨَﺎﻩ ُ ﺍﻟ ِ ّ‬ ‫َﻭ َﻣﺎ َ‬ ‫‪-‬‬
‫ﻮﻥ )‪.(36 :37\56‬‬ ‫ُ‬ ‫َ‬
‫َﻭﻳَﻘﻮﻟﻮ َﻥ ﺃﺋِﻨﺎ ﻟﺘ َِﺎﺭﻛﻮﺍ ﺁ ِﻟ َﻬﺘِﻨَﺎ ِﻟﺸَﺎﻋ ٍِﺮ َﻣﺠْ ﻨ ٍ‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫‪-‬‬
‫ﺣْﻼ ٍﻡ ﺑَ ِﻞ ﺍ ْﻓﺘ ََﺮﺍﻩ ُ ﺑَ ْﻞ ﻫ َُﻮ ﺷَﺎﻋ ٌِﺮ ﻓَﻠْﻴَﺄْﺗِﻨَﺎ ﺑِﺂَﻳَ ٍﺔ َﻛ َﻤﺎ ﺃ ُ ْﺭ ِﺳ َﻞ ْﺍﻷ َ ﱠﻭﻟُﻮﻥَ )‪.(5 :21\73‬‬ ‫َﺎﺙ ﺃ َ َ‬ ‫ﺿﻐ ُ‬ ‫‪ -‬ﺑَ ْﻞ ﻗَﺎﻟُﻮﺍ ﺃ َ ْ‬
‫ﻮﻥ )‪.(30-29 :52\76‬‬ ‫ْﺐ ْﺍﻟ َﻤﻨُ ِ‬ ‫ﱠﺺ ﺑِ ِﻪ َﺭﻳ َ‬ ‫ﻮﻥ‪ .‬ﺃ َ ْﻡ ﻳَﻘُﻮﻟُﻮﻥَ ﺷَﺎﻋ ٌِﺮ ﻧَﺘ ََﺮﺑ ُ‬ ‫‪ -‬ﻓَﺬَ ّﻛ ِْﺮ ﻓَ َﻤﺎ ﺃ َ ْﻧﺖَ ﺑِﻨِ ْﻌ َﻤ ِﺔ َﺭﺑِّﻚَ ﺑِﻜَﺎﻫ ٍِﻦ َﻭ َﻻ َﻣﺠْ ﻨُ ٍ‬
‫ِﻴﻼ َﻣﺎ ﺗَﺬَ ﱠﻛ ُﺮﻭﻥَ )‪.(42-41 :69\78‬‬ ‫ِﻴﻼ َﻣﺎ ﺗُﺆْ ﻣِ ﻨُﻮﻥَ‪َ .‬ﻭ َﻻ ﺑِﻘَ ْﻮ ِﻝ ﻛَﺎﻫ ٍِﻦ ﻗَﻠ ً‬ ‫َﻭ َﻣﺎ ﻫ َُﻮ ﺑِﻘَ ْﻮ ِﻝ ﺷَﺎﻋ ٍِﺮ ﻗَﻠ ً‬ ‫‪-‬‬
‫ﻭﻧﺤﻴﻞ ﺍﻟﻘﺎﺭﻱء ﺇﻟﻰ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﺃﻫﻤﻬﺎ ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ‪ ،‬ﻟﻤﻌﺮﻓﺔ ﺣﻴﺜﻴﺎﺕ ﻫﺬﺍ ﺍﻻﺗﻬﺎﻡ‪ ،‬ﻭﻧﻜﺘﻔﻲ ﻫﻨﺎ ﺑﺎﻟﺘﺬﻛﻴﺮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺍﺧﺬ )ﺃﻭ ﻗﻞ ﺳﺮﻕ( ﻣﻦ ﺃﺳﺎﻁﻴﺮ‬
‫ﺍﻟﻴﻬﻮﺩ ﻭﻏﻴﺮﻫﻢ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺃﻋﻼﻩ‪ .‬ﺃﻣﺎ ﺑﺨﺼﻮﺹ ﺍﻟﺸﻌﺮ ﻭﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ ﻓﺈﻥ ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﻤﺜﺎﺭ ﻟﻴﺲ ﻣﺠﺮﺩ ﻣﻌﺮﻓﺔ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻧﺘﺎﺝ ﻗﺮﻳﺤﺔ ﻣﺤﻤﺪ‪ ،‬ﺑﻞ‬
‫ﻳﺘﻌﺪﻯ ﺫﻟﻚ ﺇﻟﻰ ﻣﺪﻯ ﺍﻗﺘﺒﺎﺱ )ﺃﻭ ﺳﺮﻗﺔ( ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ ﻭﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ‪ .‬ﻭﻫﻮ ﺳﺆﺍﻝ ﻳﺜﻴﺮ ﺿﻐﻴﻨﺔ ﺍﻟﻤﺴﻠﻢ ﻷﻧﻪ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻧﻘﻞ ﻣﺎ ﺟﺎء ﻓﻴﻬﻤﺎ‬
‫ﺗﻨﺰﻳﻼ ﻣﻦ ﻋﻨﺪ ﷲ‪ ،‬ﻋﻠ ًﻤﺎ ﺃﻥ ﺍﻟﺒﺎﺣﺚ ﻻ ﻳﻤﻜﻦ ﻟﻪ ﺃﻥ ﻳﻨﻄﻠﻖ ﻣﻦ ﻓﻜﺮﺓ ﺍﻟﺘﻨﺰﻳﻞ ﺍﻟﺘﻲ ﻫﻲ ﺑﺤﺪ ﺫﺍﺗﻬﺎ ﺃﺳﻄﻮﺭﺓ‪.‬‬ ‫ً‬ ‫ﻭﻟﻴﺲ‬
‫ﻳﺴﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻣﺼﻄﻠﺢ »ﺍﻟﺠﺎﻫﻠﻴﺔ« ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ ،‬ﻭﻳﺸﻴﺮ ﻋﺎﻣﺔ ﺇﻟﻰ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺘﻲ ﺳﺒﻘﺖ ﺍﻹﺳﻼﻡ ‪ .‬ﻭﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ ﻫﻮ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ‪.‬‬
‫‪1‬‬

‫ﻭﻗﺪ ﺃﺛﺎﺭ ﻁﻪ ﺣﺴﻴﻦ ﻗﻀﻴﺔ ﻣﺼﺪﺍﻗﻴﺔ ﻣﺎ ﻳﻨﺴﺐ ﻟﺸﻌﺮﺍء ﻣﻦ ﺍﻟﻌﺼﺮ ﺍﻟﺠﺎﻫﻠﻲ ﻳﻨﺘﻤﻮﻥ ﺇﻟﻰ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺃﻭ ﺇﻟﻰ ﻓﺮﻗﺔ ﺍﻟﺤﻨﻔﺎء‪ .2‬ﻓﻔﻲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﻴﺮ »ﻓﻲ‬
‫ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ« ﻳﻘﻮﻝ ﻁﻪ ﺣﺴﻴﻦ‪:‬‬
‫ﺷﻌﺮﺍ ﺟﺎﻫﻠﻴًﺎ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻓﻲ ﺷﻲء‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻲ ﻣﻨﺘﺤﻠﺔ ﻣﺨﺘﻠﻘﺔ ﺑﻌﺪ ﻅﻬﻮﺭ ﺍﻹﺳﻼﻡ‪ .‬ﻓﻬﻲ ﺇﺳﻼﻣﻴﺔ ﺗﻤﺜﻞ ﺣﻴﺎﺓ‬ ‫ً‬ ‫ﻧﺴﻤﻴﻪ‬ ‫ﺍﻥ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻤﻄﻠﻘﺔ ﻣﻤﺎ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻣﻴﻮﻟﻬﻢ ﺃﻛﺜﺮ ﻣﻤﺎ ﺗﻤﺜﻞ ﺣﻴﺎﺓ ﺍﻟﺠﺎﻫﻠﻴﻴﻦ‪ .‬ﻭﺃﻛﺎﺩ ﻻ ﺃﺷﻚ ﻓﻲ ﺃﻥ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ ﺍﻟﺼﺤﻴﺢ ﻗﻠﻴﻞ ﺟﺪ ًﺍ ﻻ ﻳﻤﺜﻞ ﺷﻴﺌ ًﺎ ﻭﻻ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺷﻲء‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﻓﻲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﺼﻮﺭﺓ ﺍﻷﺩﺑﻴﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻬﺬﺍ ﺍﻟﻌﺼﺮ ﺍﻟﺠﺎﻫﻠﻲ ]‪ [...‬ﺍﻥ ﻣﺎ ﺗﻘﺮﺃﻩ ﻋﻠﻰ ﺃﻧﻪ ﺷﻌﺮ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﺃﻭ ﻁﺮﻓﺔ‬
‫ﺃﻭ ﺍﺑﻦ ﻛﻠﺜﻮﻡ ﺃﻭ ﻋﻨﺘﺮﺓ ﻟﻴﺲ ﻣﻦ ﻫﺆﻻء ﺍﻟﻨﺎﺱ ﻓﻲ ﺷﻲء‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺍﻧﺘﺤﺎﻝ ﺍﻟﺮﻭﺍﺓ ﺃﻭ ﺍﺧﺘﻼﻕ ﺍﻷﻋﺮﺍﺏ ﺃﻭ ﺻﻨﻊ ﺍﻟﻨﺤﺎﺓ ﺃﻭ ﺗﻜﻠﻒ ﺍﻟﻘﺼﺎﺹ ﺃﻭ ﺍﺧﺘﺮﺍﻉ‬
‫ﺍﻟﻤﻔﺴﺮﻳﻦ ﻭﺍﻟﻤﺤﺪﺛﻴﻦ ﻭﺍﻟﻤﺘﻜﻠﻤﻴﻦ‪.3‬‬
‫ﻭﻳﻀﻴﻒ‪:‬‬
‫ﺍﻥ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﺍﻟﺬﻱ ﻳﻨﺴﺐ ﺇﻟﻰ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﺃﻭ ﺇﻟﻰ ﺍﻷﻋﺸﻰ ﺃﻭ ﺇﻟﻰ ﻏﻴﺮﻫﻤﺎ ﻣﻦ ﺍﻟﺸﻌﺮﺍء ﺍﻟﺠﺎﻫﻠﻴﻴﻦ ﻻ ﻳﻤﻜﻦ ﻣﻦ ﺍﻟﻮﺟﻬﺔ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﻔﻨﻴﺔ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻟﻬﺆﻻء ﺍﻟﺸﻌﺮﺍء‪ ،‬ﻭﻻ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻗﻴﻞ ﻭﺃﺫﻳﻊ ﻗﺒﻞ ﺃﻥ ﻳﻈﻬﺮ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻧﻌﻢ! ]‪ [...‬ﺍﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﺸﻬﺪ ﺑﻬﺬﺍ ﺍﻟﺸﻌﺮ ﻋﻠﻰ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺄﻭﻳﻞ‬
‫ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﺸﻬﺪ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺗﻔﺴﻴﺮ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﻭﺗﺄﻭﻳﻠﻪ‪ .‬ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻮﻝ ﺇﻥ ﻫﺬﻩ ﺍﻷﺷﻌﺎﺭ ﻻ ﺗﺜﺒﺖ ﺷﻴﺌ ًﺎ ﻭﻻ ﺗﺪﻝ ﻋﻠﻰ ﺷﻲء‪،‬‬
‫ﻋﺎ ﻟﻴﺴﺘﺸﻬﺪ ﺑﻬﺎ ﺍﻟﻌﻠﻤﺎء ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻮﺍ‬ ‫ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﺨﺬ ﻭﺳﻴﻠﺔ ﺇﻟﻰ ﻣﺎ ﺍﺗﺨﺬﺕ ﺇﻟﻴﻪ ﻣﻦ ﻋﻠﻢ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺤﺪﻳﺚ‪ .‬ﻓﻬﻲ ﺃﻧﻤﺎ ﺗُﻜﻠﻔﺖ ﻭﺍﺧﺘُﺮﻋﺖ ﺍﺧﺘﺮﺍ ً‬
‫ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺴﺘﺸﻬﺪﻭﺍ ﻋﻠﻴﻪ‪.4‬‬
‫ﺷﻌﺮﺍ ﺟﺎﻫﻠﻴًﺎ ﺣﻘًﺎ »ﻋﺴﻴﺮ ﻛﻞ ﺍﻟﻌﺴﺮ« ﻭﺃﻧﻪ ﻳﺸﻚ »ﺷ ًﻜﺎ ﺷﺪﻳﺪ ًﺍ ﻓﻲ ﺃﻧﻪ ﻗﺪ ﻳﻨﺘﻬﻲ ﺑﻨﺎ ﺇﻟﻰ ﻧﺘﻴﺠﺔ‬ ‫ً‬ ‫ﻭﻟﻜﻦ ﻁﻪ ﺣﺴﻴﻦ ﺫﺍﺗﻪ ﻳﻌﺘﺮﻑ ﺑﺄﻥ ﺍﻟﺒﺤﺚ ﻋﻤﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﺮﺿﻴﺔ«‪ .5‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺍﻧﺘﻘﺪ ﺷﻚ ﻁﻪ ﺣﺴﻴﻦ ﻓﻲ ﻣﺼﺪﺍﻗﻴﺔ ﻧﺴﺒﺔ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ ﻷﺻﺤﺎﺑﻪ‪ ،‬ﻭﻟﻢ ﻳﻌﺘﺮﺿﻮﺍ ﻋﻠﻰ ﺍﻟﺘﺸﺎﺑﻪ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺐ‬
‫ﺫﻟﻚ ﺃﻥ ﺗﻠﻚ ﺍﻷﺷﻌﺎﺭ ﺟﺎء ﺫﻛﺮﻫﺎ ﻓﻲ ﻛﺘﺐ ﺍﻟﺴﻴﺮﺓ ﻭﺍﻟﺘﻔﺴﻴﺮ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻟﻢ ﻳﻌﻴﺮﻭﺍ ﻣﻮﻗﻔﻪ ﺃﻱ ﺃﻫﻤﻴﺔ ﻭﺃﺧﺬﻭﺍ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ ﻭﻛﺄﻥ ﻟﻴﺲ ﻫﻨﺎﻙ‬
‫ﻣﺸﻜﻠﺔ ﺗﺬﻛﺮ ﺑﺨﺼﻮﺻﻪ‪ .‬ﻭﻧﺬﻛﺮ ﻫﻨﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻟﻌﺸﻤﺎﻭﻱ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺨﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ«‪:‬‬

‫ﺃﻧﻈﺮ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻤﺼﻄﻠﺢ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.154 :3\89‬‬ ‫‪1‬‬

‫ﻋﻴﺴﻰ‪ :‬ﺍﻟﺤﻨﻔﺎء ﻣﺴﻠﻤﻮﻥ ﻣﻮﺣﺪﻭﻥ ﺑﻼ ﻭﺣﻲ‪ ،‬ﺹ ‪ .42-33‬ﺃﻧﻈﺮ ﺣﻮﻝ ﻓﺮﻗﺔ ﺍﻟﺤﻨﻔﺎء ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.105 :10\51‬‬ ‫‪2‬‬

‫ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.19‬‬ ‫‪3‬‬

‫ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.22-21‬‬ ‫‪4‬‬

‫ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.22‬‬ ‫‪5‬‬

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‫ﺇﻥ ﺍﻟﺠﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﺎﻣﺔ‪ ،‬ﻭﺃﺭﺽ ﺍﻟﺤﺠﺎﺯ ﺑﺨﺎﺻﺔ‪ ،‬ﻛﺎﻧﺖ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ ﺯﺍﺧﺮﺓ ﺑﺄﻓﻜﺎﺭ ﻭﺁﺭﺍء ﻭﺃﻗﻮﺍﻝ ﻛﺜﻴﺮﺓ ﻭﻭﺍﺿﺤﺔ ﻭﻣﺤﺪﺩﺓ ﻋﻦ ﷲ‪،‬‬
‫ﻭﺗﻮﺣﻴﺪ ﺫﺍﺗﻪ‪ ،‬ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ .‬ﻛﻤﺎ ﻛﺎﻧﺖ ﺛﻢ ﺍﻟﻔﺎﻅ ﻭﻋﺒﺎﺭﺍﺕ ﻭﺻﻴﻎ ﺩﻳﻨﻴﺔ ﻣﺘﺪﺍﻭﻟﺔ ﺑﻴﻦ ﺍﻟﺠﻤﻴﻊ ﻣﺜﻞ‪ :‬ﺃﺳﻠﻤﺖ‪ ،‬ﻭﺳﻨﺔ‪ ،‬ﻭﺷﺮﻳﻌﺔ‪ ،‬ﻭﻭﺣﻲ‪ ،‬ﻭﻧﺬﻳﺮ‪،‬‬
‫ﻳﺴﺮﺍ‪ ،‬ﻭﻋﺪﻧﺎ‬
‫ﻭﻧﻮﺍﻓﻞ‪ ،‬ﻭﺫﻧﻮﺏ‪ ،‬ﻭﺟﻬﻨﻢ‪ ،‬ﻭﺣﻼﻝ‪ ،‬ﻭﺣﺮﺍﻡ‪ ،‬ﻭﺷﻔﺎﻋﺔ‪ ،‬ﻭﻣﺼﺤﻒ‪ ،‬ﻭﷲ ﺃﻛﺒﺮ‪ ،‬ﻭﺯﻟﺰﻟﺖ ﺍﻷﺭﺽ ﺯﻟﺰﺍﻟﻬﺎ‪ ،‬ﻭﺃﺑﺮﺯﺕ ﺃﺛﻘﺎﻟﻬﺎ‪ ،‬ﻭﺑﻌﺪ ﺍﻟﻌﺴﺮ ً‬
‫ﻭﻋﺪﺗﻢ )ﺃﻭ ﻋﺪﺗﻢ ﻭﻋﺪﻧﺎ(‪ ،‬ﻭﺻﻠﻰ ﷲ )ﺃﻭ ﺍﻹﻟﻪ( ﻋﻠﻰ ﻓﻼﻥ‪ ،‬ﻭﻟﻴﺲ ﻛﻤﺜﻞ ﷲ ﺷﻲء‪ ،‬ﺇﻟﻰ ﺁﺧﺮ ﺫﻟﻚ‪.1‬‬
‫ﻭﻗﺪ ﺃﻋﻄﻰ ﺍﻟﻌﺸﻤﺎﻭﻱ ﺃﻣﺜﻠﺔ ﻛﺜﻴﺮﺓ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻝ‪ .2‬ﻭﻳﻀﻴﻒ‪:‬‬
‫ﺳﺠﻼ ﻭﺍﻗﻌًﺎ ﺣﻴًﺎ ﻷﺧﻼﻗﻬﻢ ﻭﻋﺎﺩﺍﺗﻬﻢ ﻭﻋﻘﻠﻴﺘﻬﻢ ﻭﻋﻘﺎﺋﺪﻫﻢ ]‪ [...‬ﻭﻷﻥ ﺍﻟﺸﻌﺮ ﺩﻳﻮﺍﻥ ﺍﻟﻌﺮﺏ ]‪ [...‬ﻓﺈﻥ‬ ‫ً‬ ‫ﺍﻟﺸﻌﺮ ﺩﻳﻮﺍﻥ ﺍﻟﻌﺮﺏ‪ ،‬ﺑﻤﻌﻨﻲ ﺃﻥ ﺍﻟﺸﻌﺮ ﻛﺎﻥ ﺩﺍﺋ ًﻤﺎ‬
‫ﺃﻣﺮﺍ ﻻﺯ ًﻣﺎ‪ ،‬ﻻ ﻣﺤﻴﺺ ﻋﻨﻪ ﻭﻻ ﻣﻌﺪﻯ ﻣﻨﻪ‪ ،‬ﻟﺒﻴﺎﻥ ﺍﻟﺤﺎﻟﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻓﻲ ﺍﻟﻌﺼﺮ ﺍﻟﺠﺎﻫﻠﻲ ‪.‬‬
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‫ﺍﺳﺘﻜﻨﺎﻩ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ ﻭﺍﺳﺘﺠﻼء ﺃﻓﻜﺎﺭ ﺍﻟﺸﻌﺮﺍء ﻳﻜﻮﻥ ً‬
‫ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺍﻥ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ ﺍﻟﺬﻱ ﺗُﻮﻓﻲ ﻋﺎﻡ ‪ 626‬ﻣﻦ ﺃﻫﻢ ﺍﻟﺸﻌﺮﺍء ﺍﻟﺬﻳﻦ ﺃﺧﺬ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺷﻌﺮﻫﻢ‪ .‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮ ﻣﺤﺒًﺎ ﻟﻠﺴﻔﺮ ﻭﺍﻟﺘﺮﺣﺎﻝ‪،‬‬
‫ﻓﺄﺗﺼﻞ ﺑﺎﻟﻔﺮﺱ ﻓﻲ ﺍﻟﻴﻤﻦ ﻭﺳﻤﻊ ﻣﻨﻬﻢ ﻗﺼﺼﻬﻢ‪ ،‬ﻭﺭﺣﻞ ﺇﻟﻰ ﺍﻟﺸﺎﻡ ﻓﻲ ﺭﺣﻼﺕ ﺗﺠﺎﺭﻳﺔ ﻭﻗﺼﺪ ﺍﻟﻜﻬﺎﻥ ﻭﺍﻟﻘﺴﻴﺴﻴﻦ ﻭﺍﻷﺣﺒﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﻛﺜﻴﺮ ﺍﻻﻁﻼﻉ ﻋﻠﻰ‬
‫ﻛﺘﺐ ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﻳﻤﺔ‪ .‬ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﺤﻤﺪ ﻛﺎﻥ ﺗﺮﺩﻳﺪ ًﺍ ﻟﻤﺎ ﺟﺎء ﻓﻲ ﺷﻌﺮ ﺃﻣﻴﺔ‪ ،‬ﺇﻥ ﺻﺤﺖ ﻧﺴﺒﺔ ﺗﻠﻚ ﺍﻷﺷﻌﺎﺭ ﻟﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ‬
‫ﺟﻌﻞ ﺳﻬﺎﻡ ﺍﻟﻤﻨﻜﺮﻳﻦ ﻣﺼﻮﺑﺔ ﺑﻜﺜﺮﺓ ﻧﺤﻮﻩ‪ .‬ﻳﻘﻮﻝ ﻁﻪ ﺣﺴﻴﻦ ﺑﺨﺼﻮﺹ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮ‪» :‬ﻭﺣﺴﺒﻲ ﺃﻥ ﺷﻌﺮ ﺃﻣﻴﺔ ﺑﻦ ﺍﺑﻲ ﺍﻟﺼﻠﺖ ﻟﻢ ﻳﺼﻞ ﺇﻟﻴﻨﺎ ﺇﻻ ﻣﻦ ﻁﺮﻳﻖ‬
‫ﻈﺎ ﻓﻲ ﺑﻘﺎء ﺍﻟﺬﻛﺮ‪ ،‬ﺑﻘﻲ ﻛﺜﻴﺮ ﻣﻦ‬ ‫ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺤﻔﻆ ﻷﺷﻚ ﻓﻲ ﺻﺤﺘﻪ ﻛﻤﺎ ﺷﻜﻜﺖ ﻓﻲ ﺻﺤﺔ ﺷﻌﺮ ﺃﻣﺮﺉ ﺍﻟﻘﻴﺲ ﻭﺍﻷﻋﺸﻰ ﻭﺯﻫﻴﺮ«‪ .4‬ﻭﺃﻣﻴﺔ ﺃﺣﺴﻦ ﺍﻟﺤﻨﻔﺎء ﺣ ً‬
‫ﻣﺒﺎﺷﺮﺍ‪ ،‬ﻓﻘﺪ ﻋﺎﺵ ﺣﺘﻰ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﺷﻌﺎﺭﻩ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻗﺼﺺ ﻣﻨﺘﺸﺮﺓ‪ ،‬ﻭﻛﺎﻥ‬ ‫ً‬ ‫ً‬
‫ﺍﺗﺼﺎﻻ‬ ‫ﺷﻌﺮﻩ ﺑﺴﺒﺐ ﺍﺗﺼﺎﻟﻪ ﺑﺘﺄﺭﻳﺦ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻹﺳﻼﻡ‬
‫ﻣﺤﻤﺪ ﻳﺤﺐ ﺳﻤﺎﻉ ﺷﻌﺮﻩ ﻭﻳﻄﻠﺐ ﺍﻟﻤﺰﻳﺪ‪ ،‬ﻭﻟﻢ ﻳﺬﻡ ﺃﻭ ﻳﺮﻓﺾ ﻣﺎ ﻛﺎﻥ ﻳﺴﻤﻌﻪ ﻭﻗﺎﻝ ﻓﻴﻪ‪» :‬ﻟﻘﺪ ﺁﻣﻦ ﺷﻌﺮﻩ ﻭﻛﻔﺮ ﻗﻠﺒﻪ«‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻟﻢ ﻳﺸﻬﺪ ﺑﻨﺒﻮﺓ ﻣﺤﻤﺪ‪ .‬ﻭﻗﺪ‬
‫ﺟﺎءﺕ ﺍﻷﺧﺒﺎﺭ ﺃﻧﻪ ﻗﺼﺪ ﻣﺤﻤﺪ ًﺍ ﻟﻴﺆﻣﻦ ﺑﻪ ﻭﻟﻜﻨﻪ ﻋﻨﺪﻣﺎ ﻋﺮﻑ ﺃﻥ ﺑﻴﻦ ﻗﺘﻠﻰ ﻭﻗﻌﺔ ﺑﺪﺭ ﺍﺑﻨﺎ ﺧﺎﻟﻪ ﻋﺘﺒﺔ ﻭﺷﻴﺒﺔ ﺍﺑﻨﺎ ﺭﺑﻴﻌﺔ‪ ،‬ﻗﻔﻞ ﺭﺍﺟﻌًﺎ ﺇﻟﻰ ﺍﻟﻄﺎﺋﻒ‪ .‬ﻓﺎﻟﺤﻨﻴﻔﻴﺔ‬
‫ﺍﻟﺘﻲ ﻳﺆﻣﻦ ﺑﻬﺎ ﺃﻣﻴﺔ ﻟﻴﺴﺖ ﺩﻋﻮﺓ ﻋﻨﻴﻔﺔ ﻭﻻ ﺗﻘﺘﻞ‪ .‬ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﺭﻓﺾ ﺃﻣﻴﺔ ﻟﻺﺳﻼﻡ ﻛﺎﻥ ﺑﺴﺒﺐ ﺍﻋﺘﻘﺎﺩﻩ ﺃﻧﻪ ﺍﻟﻨﺒﻲ ﺍﻟﺘﻲ ﺑﺸﺮﺕ ﺑﻪ ﺍﻟﺪﻳﺎﻧﺎﺕ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ‬
‫ﺷﻌﺮﺍ‪ ،‬ﻭﻟﻢ ﻳﻘﻞ ﺇﻥ ﻣﺎ ﺫﻛﺮﻩ ﻓﻲ ﺃﺷﻌﺎﺭﻩ ﻣﻦ ﻗﺼﺺ ﺍﻷﻗﻮﺍﻡ ﺍﻟﻐﺎﺑﺮﻳﻦ ﻛﺎﻥ ﻭﺣﻴًﺎ ﺃﻭ ﺭﺅﻳًﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﺃﺷﻌﺎﺭﻩ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺫﻛﺮ ﺍﻵﺧﺮﺓ‪.‬‬ ‫ً‬ ‫ﻳﻘﻮﻝ ﻣﺎ ﻳﻌﺘﻘﺪ‬
‫ﻋﺎ‪ ،‬ﻭﻳﺪﻋﻲ ﺃﻥ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻫﻲ ﻣﻦ ﺍﻟﻮﺣﻲ ﺃﻭ‬ ‫ﻧﺜﺮﺍ ﻣﺴﺠﻮ ُ‬
‫ﺃﻣﺎ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ‪ ،‬ﻓﻜﺎﻥ ﻻ ﻳﺤﻔﻆ ﺍﻟﺸﻌﺮ ﻭﺇﻧﻤﺎ ﻳﺘﻔﻜﺮ ﻓﻲ ﻣﻌﺎﻧﻴﻪ ﻭﻳﺤﺐ ﺳﻤﺎﻋﻪ‪ .‬ﻭﻳﻌﻠﻦ ﻣﺎ ﻳﻌﺘﻘﺪ ﺑﻪ ً‬
‫ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺛﻢ ﻳﻨﻘﻠﻬﺎ ﻟﻠﻜﺘﺒﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ ﺍﺳﻢ ﻛﺘﺒﺔ ﺍﻟﻮﺣﻲ‪ .‬ﻭﻫﺬﺍﻥ ﻫﻤﺎ ﺍﻟﻔﺮﻗﺎﻥ ﺑﻴﻦ ﻣﺤﻤﺪ ﻭﻗﺮﺁﻧﻪ ﻭﻣﺎ ﺟﺎء ﻓﻲ ﺷﻌﺮ ﺃﻣﻴﺔ‪.5‬‬
‫ﻭﻧﺎﺩﺭﺍ ﺣﻮﻝ ﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ‪ ،‬ﻭﻧﺤﻦ ﻻ ﻧﺮﻳﺪ ﺍﻥ ﻧﻔﻨﺪ ﺃﻭ ﻧﺆﻳﺪ ﺭﺃﻱ ﺃﺣﺪ ﺍﻟﻄﺮﻓﻴﻦ‪ ،‬ﻭﻟﻜﻦ‬ ‫ً‬ ‫ﻫﻨﺎﻙ ﺇﺫﻥ ﻧﻘﺎﺵ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻨﻘﺎﺵ ﻳﺪﻭﺭ ﺧﺎﺻﺔ ﺣﻮﻝ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ‬
‫ﻧﺸﻴﺮ ﺇﻟﻰ ﻭﺟﻮﺩ ﻣﺸﻜﻠﺔ ﻟﻴﺲ ﻓﻘﻂ ﻣﻊ ﺗﺎﺭﻳﺦ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ‪ ،‬ﺑﻞ ﺃﻳﻀًﺎ ﻣﻊ ﺗﺎﺭﻳﺦ ﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ‪ .‬ﻟِﺬﺍ ﻻ ﻳﻤﻜﻨﻨﺎ ﺍﻥ ﻧﺠﺰﻡ ﻣﻦ ﺃﺛﺮ ﻓﻲ ﺍﻵﺧﺮ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺃﻡ ﺍﻟﺸﻌﺮ‬
‫ﺍﻟﺠﺎﻫﻠﻲ ﻭﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ‪ .‬ﻭﻧﺘﺮﻙ ﻫﺬﺍ ﺍﻟﻨﻘﺎﺵ ﻣﻔﺘﻮ ًﺣﺎ ﺑﻴﻦ ﺃﺻﺤﺎﺏ ﺍﻻﺧﺘﺼﺎﺹ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻬﻤﻨﺎ ﻫﻮ ﺍﻹﺷﺎﺭﺓ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺇﻟﻰ ﺍﻟﺘﺸﺎﺑﻪ ﺑﻴﻦ ﺍﻟﺸﻌﺮ ﻭﺳﺠﻊ‬
‫ﻛﺜﻴﺮﺍ ﻋﻠﻰ ﻣﻘﺎﻝ ﻧﺎﻫﺪ ﻣﺤﻤﻮﺩ ﻣﺘﻮﻟﻲ )ﻭﻫﻲ ﻣﺴﻠﻤﺔ ﺗﺤﻮﻟﺖ ﺇﻟﻰ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺷﻬﺮﺗﻬﺎ ﻓﻴﺒﻲ ﻋﺒﺪ‬ ‫ً‬ ‫ﺍﻟﻜﻬﺎﻥ ﻣﻦ ﺟﻬﺔ ﻭﺑﻴﻦ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ .‬ﻭﻗﺪ ﺍﻋﺘﻤﺪﻧﺎ‬
‫ﺍﻟﻤﺴﻴﺢ ﺑﻮﻟﺲ ﺻﻠﻴﺐ(‪» :‬ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ« ﻭﻋﻠﻰ ﻛﺘﺎﺏ ﺍﻟﻌﺸﻤﺎﻭﻱ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻛﺮ‪» :‬ﺍﻟﺨﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ«‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍﻥ ﺍﻟﻤﺼﺪﺭﺍﻥ ﻳﺴﺘﺸﻬﺪﺍﻥ‬
‫ﺑﻤﺎ ﺟﺎء ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﺴﻴﺮﺓ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﺇﻻ ﺃﻧﻨﺎ ﺣﺎﻭﻟﻨﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻤﺴﺘﻄﺎﻉ ﺍﻟﺒﺤﺚ ﻋﻦ ﺗﻠﻚ ﺍﻷﺷﻌﺎﺭ ﻓﻲ ﻣﺼﺎﺩﺭﻫﺎ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻓﻲ ﺛﻼﺙ ﻣﻮﺍﻗﻊ ﻋﻠﻰ‬
‫ﺍﻷﻧﺘﺮﻧﻴﺖ‪.6‬‬
‫‪ (8‬ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺍﻟﻼﺗﻴﻨﻴﺔ‬
‫ﺟﺪﻻ ﻭﺍﺳﻌًﺎ ﻓﻲ ﺑﻼﺩﻩ ﻭﺻﻞ ﺇﻟﻰ ﺩﺭﺟﺔ ﺍﻟﺘﻜﻔﻴﺮ ﻋﻠﻰ ﺇﺛﺮ ﺻﺪﻭﺭ ﻛﺘﺎﺑﻪ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﺍﻟﻤﻌﻨﻮﻥ »ﺍﻟﻘﺮﺁﻥ‬ ‫ﺃﺛﺎﺭ ﻛﺘﺎﺏ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺴﻨﻐﺎﻟﻲ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ً‬
‫ﻣﻌﺘﺒﺮﺍ ﺍﻥ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻷﺳﺎﻁﻴﺮ ﻣﺼﺎﺩﺭ‬ ‫ً‬ ‫ﻭﺍﻟﻘﺮﺁﻥ‪،‬‬ ‫ﻭﺍﻟﻼﺗﻴﻨﻴﺔ‬ ‫ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‬ ‫ﻭﺍﻷﺳﺎﻁﻴﺮ‬ ‫ﺍﻟﻨﺼﻮﺹ‬ ‫ﺑﻌﺾ‬ ‫ﻭﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ«‪ .7‬ﻭﻗﺪ ﺑﻴﻦ ﻓﻴﻪ ﺍﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﻴﻦ‬
‫ﻟﻤﺎ ﺟﺎء ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺇﺫ ﻛﺎﻧﺖ ﻣﺘﺪﺍﻭﻟﺔ ﻓﻲ ﺍﻟﺸﺮﻕ ﻓﻲ ﺯﻣﻦ ﺗﺜﺒﻴﺖ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﻨﻬﺎﺋﻲ ﺍﻟﺬﻱ ﺗﻌﻮﺩ ﻧﺴﺨﺔ ﻛﺎﻣﻠﺔ ﻣﻨﻪ ﺇﻟﻰ ﻋﺎﻡ ‪ ،878‬ﺃﻱ ﺑﻌﺪ ‪ 246‬ﺳﻨﺔ ﻣﻦ‬
‫ﻭﻓﺎﺓ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ )ﺹ ‪ .(23‬ﻓﻘﺪ ﺗﻢ ﺗﺮﺟﻤﺔ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﻛﺘﺐ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻟﺬﻟﻚ ﺩﺧﻞ ﻋﺪﺩ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺍﻟﻼﺗﻴﻨﻴﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﻭﺍﻟﻘﺮﺁﻥ )ﺻﻔﺤﺔ ‪ (127-119‬ﻭﻣﻦ ﺿﻤﻨﻬﺎ‪ :‬ﺍﺑﻠﻴﺲ‪ ،‬ﺩﺭﺍﻫﻢ‪ ،‬ﺩﻳﻨﺎﺭ‪ ،‬ﻓﺮﺩﻭﺱ‪ ،‬ﻫﺪﻯ‪ ،‬ﻣﺠﻮﺱ‪ ،‬ﻗﻠﻢ‪ ،‬ﻗﺮﻭﻥ‪ ،‬ﺭﻗﻴﻢ‪ ،‬ﺭﻭﻡ‪ ،‬ﺳﻤﻴﺔ‪ ،‬ﺃﺗﻘﻦ‪ ،‬ﺃﺳﻄﻮﺭﺓ‪ ،‬ﺯﺧﺮﻑ‪،‬‬
‫ﺁﺧﺮﻭﻥ ﻭﺁﺧﺮﺓ‪ ،‬ﺇﺩﺭﻳﺲ‪ ،‬ﺃﺳﺒﺎﻁ‪ ،‬ﺃﺳﺲ‪ ،‬ﺃﺳﻠﻢ‪ ،‬ﺃﻣﺸﺎﺝ‪ ،‬ﺁﻣﻦ‪ ،‬ﺇﻧﺠﻴﻞ‪ ،‬ﺑﺮﻭﺝ‪ ،‬ﺑﺮﺯﺥ‪ ،‬ﺑﺮﻛﺔ‪ ،‬ﺗﺎﺑﻮﺕ‪ ،‬ﺗﻔﺴﻴﺮ‪ ،‬ﺗﻮﺭﺍﺓ‪ ،‬ﺣﺒﻞ‪ ،‬ﺧﻴﻤﺔ‪ ،‬ﺩﻳﻦ‪ ،‬ﺯﻧﺠﺒﻴﻞ‪ ،‬ﺯﻭﺝ‪،‬‬
‫ﺳﺠﻞ‪ ،‬ﺳﻜﺮﺓ‪ ،‬ﺷﻴﻊ‪ ،‬ﺻﺪﻳﻘﻮﻥ‪ ،‬ﻋﺘﻴﻖ‪ ،‬ﻋﺪﻥ‪ ،‬ﻗﺮﻁﺎﺱ‪ ،‬ﻗﻤﻴﺺ‪ ،‬ﻗﻨﻄﺎﺭ‪ ،‬ﻣﺮﺟﺎﻥ‪ ،‬ﻗﺮﻳﺔ‪ ،‬ﺳﺮﺍﻁ‪ ،‬ﺯﻛﺎﺓ )ﻣﻦ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﺗﻌﻨﻲ ﺍﻟﻌﺸﺮ(‪ ،‬ﻁﻴﺮ‪ ،‬ﻁﻴﻦ‪ ،‬ﺍﺳﺘﻮﻯ‪،‬‬
‫ﻣﺠﻴﺪ‪ ،‬ﻣﻘﺎﻟﻴﺪ‪ ،‬ﻣﻠﺔ‪ ،‬ﻣﻮﺳﻰ )ﻣﻦ ﺍﻟﻼﺗﻴﻨﻴﺔ ‪ Missus‬ﻭﺗﻌﻨﻲ ﺍﻟﻤﺮﺳﻞ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﻔﺴﺮﻫﺎ ﺍﻟﺒﻌﺾ ﺍﻟﻤﺨﻠﺺ ﻣﻦ ﺍﻟﻤﺎء‪ ،‬ﺑﻨﺎء ﻋﻠﻰ ﺧﺮﻭﺝ ‪ .(10 :2‬ﻭﻛﺘﺎﺏ ﺍﻷﺳﺘﺎﺫ‬
‫ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﻟﻴﺲ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻨﺤﻰ ﻫﺬﺍ ﺍﻟﻤﻨﺤﻰ‪ .‬ﻓﻘﺪ ﺳﺒﻘﻪ ﺇﻟﻴﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺘﻮﻧﺴﻲ ﻳﻮﺳﻒ ﺍﻟﺼﺪﻳﻖ‪ 8‬ﻭﺍﻟﺠﺰﺍﺋﺮﻱ ﻣﺮﺍﺩ ﻋﻠﻲ‪ ،‬ﻭﻟﻜﻦ ﻳﻤﻜﻦ‬
‫ﻣﺠﻤﻼ ﻟﻤﺎ ﺗﻢ ﻛﺘﺎﺑﺘﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‪ .‬ﻭﻣﻦ ﻳﻬﻤﻪ ﺍﻟﺘﻌﻤﻖ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻭﻧﻜﺘﻔﻲ ﺑﺎﻹﺷﺎﺭﺓ ﻓﻲ ﻫﻮﺍﻣﺶ ﻫﺬﺍ‬ ‫ً‬ ‫ﺍﻋﺘﺒﺎﺭﻩ‬
‫ﺍﻟﻜﺘﺎﺏ ﺇﻟﻰ ﺍﻟﻨﺼﻮﺹ ﻭﺍﻷﺳﺎﻁﻴﺮ ﻭﺍﻷﺣﺪﺍﺙ ﺍﻟﺘﻲ ﻳﻈﻦ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﻭﺍﺿﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﺍﻟﻤﺆﻟﻒ ﻻ ﻳﻨﻜﺮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ‬
‫ﻣﻮﺣﻰ‪ ،‬ﻭﻟﻜﻦ ﺗﻤﺖ ﺻﻴﺎﻏﺘﻪ ﻭﻓﻘًﺎ ﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ﻛﺘﺒﺖ ﻓﻴﻪ‪ .‬ﻓﻴﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻮﺣﻰ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﻠﻔﻆ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻷﻣﺮ ﻣﻊ ﻧﺼﻮﺹ ﺍﻹﻧﺠﻴﻞ‪.‬‬
‫‪ (9‬ﺍﻟﻨﺼﻮﺹ ﺍﻵﻧﻴﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺻﺎ ﺁﻧﻴﺔ ﻭﺿﻌﺖ ﻟﺨﺪﻣﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻤﺤﻤﺪﻳﺔ ﻭﺣﺚ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻰ ﺇﻁﺎﻋﺔ ﺍﻟﻨﺒﻲ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ‬ ‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻳﻼﺣﻆ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺘﻀﻤﻦ ﻧﺼﻮ ً‬
‫ﻣﺜﻼ ﺍﻵﻳﺎﺕ ‪ 1 :8\88‬ﻭ‪ 20‬ﻭ‪ 46‬ﻭ‪ 32 :3\89‬ﻭ‪ 132‬ﻭ‪ 59 :4\92‬ﻭ‪ 33 :47\95‬ﻭ‪ 54 :24\102‬ﻭ‪:58\105‬‬ ‫ﻳﻤﻜﻦ ﻭﺻﻔﻬﺎ ﺑﻮﺣﻲ ﺣﺴﺐ ﺍﻟﻄﻠﺐ )ﺃﻧﻈﺮ ً‬
‫ﻣﺜﻼ ‪ 187 :7\39‬ﻭ‪ 105 :20\45‬ﻭ‪ 85 :17\50‬ﻭ‪ 83 :18\69‬ﻭ‪42 :79\81‬‬ ‫‪ 13‬ﻭ‪ 12 :64\108‬ﻭ‪ ،(92 :5\112‬ﻭﺍﻹﺟﺎﺑﺔ ﻋﻠﻰ ﺗﺴﺎﺅﻻﺗﻬﻢ )ﺃﻧﻈﺮ ً‬

‫ﺍﻟﻌﺸﻤﺎﻭﻱ‪ :‬ﺍﻟﺨﻼﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.51‬‬ ‫‪1‬‬

‫ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.51-44‬‬ ‫‪2‬‬

‫ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪.44‬‬ ‫‪3‬‬

‫ﺑﺨﺼﻮﺹ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮ‪ ،‬ﻳﻤﻜﻦ ﻗﺮﺍءﺓ ﻛﺘﺎﺏ ﻁﻪ ﺣﺴﻴﻦ‪ :‬ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ‪ ،‬ﺹ ‪ .98-93‬ﻭﺍﻟﻔﻘﺮﺓ ﺍﻟﻤﻨﻘﻮﻟﺔ ﻫﻲ ﻣﻦ ﺹ ‪ .96‬ﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﻋﻮﺽ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻭﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ‪ :‬ﻣﻦ ﺃﺧﺬ‬ ‫‪4‬‬

‫ﻣﻦ ﺍﻵﺧﺮ؟ ﻭﻛﺘﺎﺏ ﻋﻴﺴﻰ‪ :‬ﺍﻟﺤﻨﻔﺎء ﻣﺴﻠﻤﻮﻥ ﻣﻮﺣﺪﻭﻥ ﺑﻼ ﻭﺣﻲ‪ ،‬ﺹ ‪ .42-33‬ﻭﺑﺨﺼﻮﺹ ﺷﻚ ﻁﻪ ﺣﺴﻴﻦ ﺑﻤﺼﺪﺍﻗﻴﺔ ﻧﺴﺒﺔ ﺷﻌﺮ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻤﻨﻲ ﺍﻷﺻﻞ ﻭﻟﻐﺘﻪ ﺗﺨﺘﻠﻒ‬
‫ﻋﻦ ﻟﻐﺔ ﻗﺮﻳﺶ‪ ،‬ﺃﻧﻈﺮ ﻛﺘﺎﺑﻪ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ‪ ،‬ﺹ ‪.165-144‬‬
‫ﻋﻴﺴﻰ‪ :‬ﺍﻟﺤﻨﻔﺎء ﻣﺴﻠﻤﻮﻥ ﻣﻮﺣﺪﻭﻥ ﺑﻼ ﻭﺣﻲ‪ ،‬ﺹ ‪ 48-47‬ﻭ‪ .61-60‬ﻭﻗﺪ ﺍﺳﺘﺸﻬﺪﻧﺎ ﺑﺄﺑﻴﺎﺕ ﻣﻦ ﺷﻌﺮ ﺃﻣﻴﺔ ﺗﺸﺒﻪ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻫﻮﺍﻣﺶ ﺗﻠﻚ ﺍﻵﻳﺎﺕ‪ .‬ﻭﻳﻤﻜﻦ ﻟﻠﻘﺎﺭﻱء ﻣﺮﺍﺟﻌﺔ ﻛﺘﺎﺏ‬ ‫‪5‬‬

‫ﻋﻴﺴﻰ‪ :‬ﺍﻟﺤﻨﻔﺎء ﻣﺴﻠﻤﻮﻥ ﻣﻮﺣﺪﻭﻥ ﺑﻼ ﻭﺣﻲ‪ ،‬ﺹ ‪.60-57‬‬

‫ﺍﻧﻈﺮ ﻫﺬﻩ ﺍﻟﻤﻮﺍﻗﻊ ﻫﻨﺎ‪ :‬ﺑﻮﺍﺑﺔ ﺍﻟﺸﻌﺮﺍء ‪ ،http://goo.gl/Y3OvdK‬ﻭﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﻟﻠﺸﻌﺮ ﺍﻟﻌﺮﺑﻲ ‪ ،http://goo.gl/UObXCI‬ﻭﻛﻨﻮﺯ ﺍﻟﺸﻌﺮ ‪.http://goo.gl/p9khvw‬‬ ‫‪6‬‬

‫‪.Sankharé: Le Coran et la culture grecque‬‬ ‫‪7‬‬

‫‪.Seddik: Le Coran; Seddik: Nous n’avons jamais lu le Coran‬‬ ‫‪8‬‬

‫‪18‬‬
‫ﻭ‪ 89 :2\87‬ﻭ‪ 189‬ﻭ‪ 215 :2\87‬ﻭ‪ 217‬ﻭ‪ 219‬ﻭ‪ 220‬ﻭ‪ 222‬ﻭ‪ 1 :8\88‬ﻭ‪ 127 :4\92‬ﻭ‪ 176‬ﻭ‪ .(4 :5\112‬ﻭﺗﺬﻛﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺫﺍﺗﻬﺎ ﺃﻥ‬
‫ﺍﻟﺨﻄﺎﺏ‪ .‬ﻭﻗﺪ ﺃﻭﺻﻠﺖ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ّ‬ ‫ﺻﺎ ﻟﺒﻌﺾ ﺍﻟﻤﺒﺮﺯﻳﻦ ﻓﻲ ﺟﻤﺎﻋﺘﻪ ﺍﻷﻭﻟﻰ ﻣﺜﻞ ﻋﻤﺮ ﺑﻦ‬ ‫ﻣﺤﻤﺪًﺍ ﻛﺎﻥ ﻳﺪﺧﻞ ﻓﻲ ﻗﺮﺁﻧﻪ ﻧﺼﻮ ً‬
‫ﻋﻠﻰ ﺭﺃﻱ ﻋﻤﺮ ﺇﻟﻰ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮﻳﻦ‪ .‬ﻓﻌﻦ ﻣﺠﺎﻫﺪ‪ :‬ﻛﺎﻥ ﻋﻤﺮ ﻳﺮﻯ ﺍﻟﺮﺃﻱ ﻓﻴﻨﺰﻝ ﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﻣﺎ ﻗﺎﻝ ﺍﻟﻨﺎﺱ ﻓﻲ ﺷﻲء ﻭﻗﺎﻝ ﻓﻴﻪ ﻋﻤﺮ ﺇﻻ ﺟﺎء‬
‫ﺍﻟﻘﺮﺁﻥ ﺑﻨﺤﻮ ﻣﺎ ﻳﻘﻮﻝ ﻋﻤﺮ‪ .‬ﻭﻫﻨﺎﻙ ﻛﺘﺐ ﺃ ِﻟّﻔﺖ ﻓﻲ ﻣﻮﺍﻓﻘﺎﺕ ﻋﻤﺮ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﻋﻤﺮ ﻫﻮ ﺍﻟﺬﻱ ﺭﺃﻯ ﺭﺟﻢ ﺍﻟﺰﺍﻧﻲ ﺑﻨﺎ ًء ﻋﻠﻰ ﺁﻳﺔ ﻟﻢ ﺗﺜﺒﺖ ﻓﻲ‬
‫ﻧﻜﺎﻻ ﻣﻦ ﷲ ﻭﷲ ﺷﺪﻳﺪ ﺍﻟﻌﺬﺍﺏ«‪ .1‬ﻭﻳﺬﻛﺮ ﺍﻟﺴﻴﻮﻁﻲ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ﺃﻥ‬ ‫ﺍﻟﻤﺼﺤﻒ ﺗﻘﻮﻝ‪» :‬ﺍﻟﺸﻴﺦ ﻭﺍﻟﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴﺎ ﻓﺎﺭﺟﻤﻮﻫﻤﺎ ﺍﻟﺒﺘﺔ ً‬
‫ﺭﺳﻮﻝ ﷲ ﺃﻣﻠﻰ ﻋﻠﻴﻪ ﻻ ﻳﺴﺘﻮﻱ ﺍﻟﻘﺎﻋﺪﻭﻥ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ]‪ [...‬ﻭﺍﻟﻤﺠﺎﻫﺪﻭﻥ ﻓﻲ ﺳﺒﻴﻞ ﷲ‪ .‬ﻓﺠﺎء ﺍﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﻭﻗﺎﻝ‪» :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﻟﻮ ﺃﺳﺘﻄﻴﻊ ﺍﻟﺠﻬﺎﺩ‬
‫ﻟﺠﺎﻫﺪﺕ«‪ ،‬ﻭﻛﺎﻥ ﺃﻋﻤﻰ‪ ،‬ﻓﺄﻧﺰﻝ ﷲ‪» :‬ﻏﻴﺮ ﺃﻭﻟﻲ ﺍﻟﻀﺮﺭ« )‪.2(95 :4\92‬‬
‫ﻭﻫﻨﺎﻙ ﻧﺼﻮﺹ ﻗﺮﺁﻧﻴﺔ ﺟﺎءﺕ ﻟﺘﺒﺮﻳﺮ ﻣﻮﺍﻗﻒ ﻟﻤﺤﻤﺪ ﻭﺗﺘﺪﺧﻞ ﻓﻲ ﺣﻴﺎﺗﻪ ﺍﻟﺠﻨﺴﻴﺔ‪ .‬ﻭﺃﻫﻢ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ﺫﺍﻙ ﺍﻟﻤﺘﻌﻠﻖ ﺑﺈﻟﻐﺎء ﺍﻟﺘﺒﻨﻲ ﻟﻜﻲ ﻳﺘﻤﻜﻦ ﻣﺤﻤﺪ ﻣﻦ‬
‫ﺍﻟﺘﺰﻭﺝ ﻣﻦ ﺍﺑﻨﺔ ﻋﻤﺘﻪ ﺯﻳﻨﺐ‪ ،‬ﺯﻭﺟﺔ ﺍﺑﻨﻪ ﺯﻳﺪ‪ ،‬ﺑﻌﺪﻣﺎ ﻁﻠﻘﻬﺎ ﻫﺬﺍ ﺍﻷﺧﻴﺮ )ﺃﻧﻈﺮ ﺍﻵﻳﺎﺕ ‪ 5-1 :33\90‬ﻭ‪ ،(40-36‬ﻭﺍﻵﻳﺎﺕ ‪ 5-1 :66\107‬ﻭﺍﻟﺘﻲ ﻋﺮﺿﻨﺎ‬
‫ﻣﻮﺿﻮﻋﻬﺎ ﻓﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .31 :66\107‬ﻭﻗﺪ ﺃﺩﺭﻛﺖ ﻋﺎﺋﺸﺔ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﺫ ﺍﻧﻬﺎ ﻛﺎﻧﺖ ﺗﻐﺎﺭ ﻣﻦ ﺍﻟﻼﺗﻲ ﻭﻫﺒﻦ ﺃﻧﻔﺴﻬﻦ ﻟﺮﺳﻮﻝ ﷲ‪ ،‬ﻓﻘﺎﻟﺖ ﻟﻪ‪» :‬ﺃﻣﺎ ﺗﺴﺘﺤﻲ‬
‫ﺍﻣﺮﺃﺓ ﺍﻥ ﺗﻬﺐ ﻧﻔﺴﻬﺎ« ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ‪» :‬ﺗ ُ ْﺮ ِﺟﻲ َﻣ ْﻦ ﺗَﺸَﺎ ُء ﻣِ ْﻨ ُﻬ ﱠﻦ َﻭﺗُﺆْ ِﻭﻱ ﺇِﻟَﻴْﻚَ َﻣ ْﻦ ﺗَﺸَﺎ ُء« )‪ .(51 :33\90‬ﻓﺮﺩﺕ ﻋﻠﻴﻪ‪» :‬ﻣﺎ ﺃﺭﻯ ﺭﺑﻚ ﺇﻻ ﻳﺴﺎﺭﻉ ﻓﻲ ﻫﻮﺍﻙ«‪.4‬‬
‫ﻭﻫﺬﺍ ﻳﺠﺮﻧﺎ ﻷﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺍﻟﺘﻲ ﺳﻨﺘﻜﻠﻢ ﻋﻨﻬﺎ ﻓﻲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺘﺎﻟﻴﺔ‪.‬‬
‫‪ (10‬ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ‬
‫ﺳﺒﺐ ﺍﻟﻨﺰﻭﻝ ﻫﻮ ﻛﻞ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﻧﺰﻝ ﺑﺸﺄﻧﻪ ﻗﺮﺁﻥ ﻋﻨﺪ ﻭﻗﻮﻋﻪ‪ .‬ﻭﺗﻜﺸﻒ ﻟﻨﺎ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻋﻦ ﺍﻟﻈﺮﻓﻴﻦ ﺍﻟﺰﻣﺎﻧﻲ ﻭﺍﻟﻤﻜﺎﻧﻲ ﻟﻶﻳﺎﺕ ﻓﺘﺴﺎﻋﺪ ﻋﻠﻰ ﻓﻬﻤﻬﺎ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻧﻪ ﻣﻦ ﺍﻟﺨﻄﺄ ﻗﻮﻝ »ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ« ﻭﺍﻟﺼﻮﺍﺏ »ﻣﻨﺎﺳﺒﺎﺕ ﺍﻟﻨﺰﻭﻝ« ﻷﻥ ﺃﺣﻜﺎﻡ ﷲ ﻻ ﺗﻌﻠﻴﻞ ﻟﻬﺎ ﻭﻻ ﺃﺳﺒﺎﺏ‪ .5‬ﻭﻗﺪ ﺃﺿﻔﻨﺎ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ‬
‫ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺗﺤﺖ ﺭﻣﺰ ﺍﻟﺤﺮﻑ ﺱ‪.‬‬
‫ﻭﺇﻥ ﻗﺎﺭﻧﺎ ﺃﺳﺒﺎﺏ ﻧﺰﻭﻝ ﺍﻷﺣﻜﺎﻡ ﺑﺎﻟﺘﺸﺮﻳﻊ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻳﻤﻜﻨﻨﺎ ﻭﺻﻔﻬﺎ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺘﺤﻀﻴﺮﻳﺔ ﺍﻟﺘﻲ ﻻ ﻏﻨﻰ ﻋﻨﻬﺎ ﻟﻔﻬﻢ ﺃﻱ ﺗﺸﺮﻳﻊ‪ .‬ﻭﻟﻜﻦ ﻓﻮﺍﺋﺪ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻻ‬
‫ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺁﻳﺎﺕ ﺍﻷﺣﻜﺎﻡ‪ .‬ﻭﻳﺬﻛﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺃﻥ ﻋﻤﺮ ﺧﻼ ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﻓﺠﻌﻞ ﻳﺤﺪﺙ ﻧﻔﺴﻪ‪ :‬ﻛﻴﻒ ﺗﺨﺘﻠﻒ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﻧﺒﻴﻬﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺒﻠﺘﻬﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻘﺎﻝ‬
‫ﱠﺎﺱ‪ :‬ﻳﺎ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺇﻧﺎ ﺃُﻧﺰﻝ ﻋﻠﻴﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺮﺃﻧﺎﻩ‪ ،‬ﻭﻋﻠﻤﻨﺎ ﻓﻴﻢ ﻧﺰﻝ‪ ،‬ﻭﺇﻧﻪ ﺳﻴﻜﻮﻥ ﺑﻌﺪﻧﺎ ﺃﻗﻮﺍﻡ ﻳﻘﺮﺅﻭﻥ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ ﻳﺪﺭﻭﻥ ﻓﻴﻢ ﻧﺰﻝ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻬﻢ ﻓﻴﻪ‬ ‫ﺍﺑﻦ ﻋﺒ ٍ‬
‫ﺭﺃﻱ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻟﻬﻢ ﻓﻴﻪ ﺭﺃﻱ ﺍﺧﺘﻠﻔﻮﺍ‪ ،‬ﻓﺈﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﺍﻗﺘﺘﻠﻮﺍ‪ .6‬ﻭﻳﻘﻮﻝ ﺍﻟﻮﺍﺣﺪﻱ ﺑﺄﻧﻪ ﻻ ﻳﻤﻜﻦ »ﻣﻌﺮﻓﺔ ﺗﻔﺴﻴﺮ ﺍﻵﻳﺔ ﺩ ُﻭﻥ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻗﺼﺘﻬﺎ ﻭﺑﻴﺎﻥ ﻧﺰﻭﻟﻬﺎ‪.«7‬‬
‫ﻛﻤﺎ ﺃﻥ ﻣﻌﺮﻓﺔ ﺳﺒﺐ ﺍﻟﻨﺰﻭﻝ ﻭﺳﻴﻠﺔ ﻟﻤﻌﺮﻓﺔ ﺗﺎﺭﻳﺦ ﺍﻵﻳﺔ‪ .‬ﻓﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺟﺎءﺕ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﻣﺠﺮﺩﺓ ﻭﻣﺒﻬﻤﺔ‪ ،‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﻋﺪﻡ ﺟﻤﻌﻬﺎ ﻭﻓﻘًﺎ ﻟﺘﺎﺭﻳﺦ‬
‫ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻣﻤﺎ ﻳﺰﻳﺪ ﻓﻲ ﺻﻌﻮﺑﺔ ﻓﻬﻤﻬﺎ‪ .‬ﻭﻋﻠﻢ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻓﺮﻉ ﻣﻦ ﻓﺮﻭﻉ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻋﺎﻣﺔ ﺗﺒﺪﺃ ﺑﺬﻛﺮ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺇﻥ ﻭﺟﺪ ﻟﺮﺑﻄﻬﺎ‬
‫ﺑﺤﻴﺜﻴﺎﺗﻬﺎ‪ .‬ﻭﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻣﺒﻬﻤﺎﺕ ﻳﺴﺘﺤﻴﻞ ﻓﻬﻤﻬﺎ ﺇﺫﺍ ﻟﻢ ﻧﻌﺮﻑ ﺃﺳﺒﺎﺑﻬﺎ‪ .‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻛﻞ ﺁﻳﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻳﻌﺮﻑ ﺳﺒﺐ ﻧﺰﻭﻟﻬﺎ‪ .‬ﻓﺎﻟﻮﺍﺣﺪﻱ ﺫﻛﺮ ﺃﺳﺒﺎﺏ ‪ 472‬ﺁﻳﺔ‬
‫ﻣﻦ ﻣﺠﻤﻮﻉ ‪ 6236‬ﺁﻳﺔ‪ ،‬ﺃﻱ ﻣﺎ ﻧﺴﺒﺘﻪ ‪ %7.5‬ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺴﻴﻮﻁﻲ ﺍﻟﺬﻱ ﻳُﻌﺮﻑ ﺑﺎﻻﺳﺘﻜﺜﺎﺭ ﻗﺪ ﺟﻤﻊ ﺃﺳﺒﺎﺏ ‪ 888‬ﺁﻳﺔ‪ ،‬ﺃﻱ ﻣﺎ ﻧﺴﺒﺘﻪ ﻧﺤﻮ ‪ %14‬ﻣﻦ‬
‫ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ .8‬ﻭﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺘﻲ ﻭﻗﻌﻨﺎ ﻋﻠﻴﻬﺎ ﺃﻗﻞ ﺑﻜﺜﻴﺮ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻲ ﻧﺠﺪﻫﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﺭﻏﻢ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻤﺮﺟﻮﺓ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻭﻫﻮ ﺇﺯﺍﻟﺔ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﻓﻬﻢ ﺍﻵﻳﺎﺕ‪ ،‬ﺇﻻ ﺃﻥ ﻣﻦ ﻛﺘﺒﻮﺍ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﻏﻴﺮ ﻣﺘﻔﻘﻴﻦ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻓﻲ ﺗﺤﺪﻳﺪ‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻧﺰﻟﺖ ﻓﻴﻪ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‪ .‬ﺣﺘﻰ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺑﺮﺭ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ‪ .‬ﻓﺎﺑﻦ ﺗﻴﻤﻴﺔ ﻳﻘﻮﻝ ﺇﻥ ﻗﻮﻝ ﺃﺣﺪﻫﻢ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﻛﺬﺍ ﻻ ﻳﻨﺎﻓﻲ ﻗﻮﻝ ﺍﻵﺧﺮ‪ :‬ﻧﺰﻟﺖ ﻓﻲ‬
‫ﻣﺮﺓ ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ‪ ،‬ﻭﻣﺮﺓ ﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ‪ .9‬ﻭﻟﻜﻦ ﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺿﺮﻭﺭﺓ‬ ‫ﻣﺮﺗﻴﻦ‪ :‬ﱠ‬ ‫ِﺐ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﻧﺰﻟﺖ ﱠ‬ ‫ﻋﻘ َ‬‫ﺑﺄﻥ ﺗﻜﻮﻥ ﻧﺰﻟﺖْ َ‬ ‫ﻛﺬﺍ ﻓﻴﻤﻜﻦ ﺻﺪﻗﻬﻤﺎ ْ‬
‫ﺣﺎﺿﺮﺍ ﺍﻟﻘﺼﺔ‪ .‬ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻓﻲ ﺍﻹﻣﻜﺎﻥ‬‫ً‬ ‫ﻓﺤﺺ ﺻﺤﺔ ﺇﺳﻨﺎﺩ ﻛﻞ ﻣﻨﻬﻤﺎ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣﻨﻬﻤﺎ‪ .‬ﻭﺇﺫﺍ ﺍﺳﺘﻮﻯ ﺍﻹﺳﻨﺎﺩﺍﻥ‪ ،‬ﻳﺮﺟﺢ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﺗﺮﺟﻴﺢ ﺭﺃﻱ ﻣﻨﻬﻤﺎ‪ ،‬ﻳﺤﻤﻞ ﺍﻻﺧﺘﻼﻑ ﺇﻟﻰ ﺗﻌﺪﺩ ﺍﻟﻨﺰﻭﻝ ﻭﺗﻜﺮﺭﻩ‪ .‬ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﺗﺘﻜﺮﺭ ﻓﻲ ﻣﻮﺍﺿﻊ ﻭﺳﻮﺭ ﻣﺨﺘﻠﻔﺔ ﺇﻣﺎ ﺑﺼﻮﺭﺓ ﻣﻤﺎﺛﻠﺔ‪ ،‬ﺃﻭ‬
‫ﺑﺎﺧﺘﻼﻑ ﺿﺌﻴﻞ‪ .‬ﻭﻻ ﻳﻌﺮﻑ ﻫﻨﺎ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺳﺒﺐ ﺍﻟﻨﺰﻭﻝ ﻣﺨﺘﻠﻔًﺎ ﻣﻦ ﺁﻳﺔ ﺇﻟﻰ ﺃﺧﺮﻯ‪ .‬ﻛﻤﺎ ﺍﻥ ﻧﻔﺲ ﺍﻟﺴﺒﺐ ﺫﻛﺮ ﻟﻌﺪﺩ ﻣﻦ ﺍﻵﻳﺎﺕ‪.‬‬
‫ُ‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﻮﺍﺣﺪﻱ‪» :‬ﻻ ﻳﺤ ﱡﻞ ﺍﻟﻘﻮﻝ ﻓﻲ ﺃﺳﺒﺎﺏ ﻧﺰﻭﻝ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺇﻻ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺴﻤﺎﻉ ﻣ ﱠﻤﻦ ﺷﺎ َﻫﺪ ُﻭﺍ ﺍﻟﺘﻨﺰﻳﻞ ﻭﻭﻗَﻔُﻮﺍ ﻋﻠﻰ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺑ َﺤﺜﻮﺍ ﻋﻦ ﻋﻠﻤﻬﺎ ﻭ َﺟﺪ ﱡﻭﺍ‬
‫ﻓﻲ ﺍﻟﻄﻼﺏ«‪ .‬ﻭﻟﻜﻨﻨﺎ ﻧﺠﺪ ﻓﻲ ﻛﺘﺐ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺍﻟﻐﺚ ﻭﺍﻟﺴﻤﻴﻦ ﻣﻤﺎ ﺣﺚ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﻏﺮﺑﻠﺔ ﻣﺎ ﺟﻤﻌﻪ ﻣﻦ ﺳﺒﻘﻬﻢ ﻣﺒﻴﻨﻴﻦ ﻣﺎ ﺻﺢ ﻣﻨﻪ ﻭﻣﺎ ﻓﺴﺪ‪ .10‬ﻭﻛﻤﺎ‬
‫ﺻﺎ ﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺑﻘﺼﺪ ﺇﺿﻔﺎء ﺍﻟﺸﺮﻋﻴﺔ ﻋﻠﻰ‬ ‫ﺣﺪﺙ ﻣﻊ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻓﺈﻥ ﺑﻌﺾ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻣﻠﻔﻘﺔ ﺗﻢ ﻭﺿﻌﻬﺎ ﻟﻐﺎﻳﺎﺕ ﻣﺬﻫﺒﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ﻟﻜﻲ ﺗﻔﺮﺽ ﻓﻬ ًﻤﺎ ﺧﺎ ً‬
‫ﺗﻴﺎﺭ ﻣﻌﻴﻦ ﺿﺪ ﺗﻴﺎﺭ ﺁﺧﺮ‪ .‬ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ ﻣﺤﻤﺪ ﻋﺰﺓ ﺩﺭﻭﺯﺓ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺠﻴﺪ«‪:11‬‬
‫ﺣﺸﺮﺕ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﺘﻲ ﻛﺘﺒﺖ ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻷﺩﻭﺍﺭ‪ ،‬ﻻ ﺗﺜﺒﺖ ﻋﻠﻰ ﺍﻟﻨﻘﺪ ﻭﺍﻟﺘﻤﺤﻴﺺ‬ ‫ْ‬ ‫ﺕ ﻛﺜﻴﺮﺓ ً ﻓﻲ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻭﻣﻨﺎﺳﺒﺎﺗﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﺇﻥ ﻫﻨﺎﻙ ﺭﻭﺍﻳﺎ ٍ‬ ‫ﱠ‬
‫ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﻭﺳﻴﺎﻗﻬﺎ‪ ،‬ﺑﻞ ﻧﺼﻮﺻﻬﺎ ﺃﺣﻴﺎﻧًﺎ‪ ،‬ﻭﻣﻊ‬‫ْ‬ ‫ﻁﻮﻳﻼ‪ ،‬ﺳﻮﺍء ﺑﺴﺒﺐ ﻣﺎ ﻓﻴﻬﺎ ﻣِ ﻦ ﺗﻌﺪﱡﺩ ﻭﺗﻨﺎﻗﺾ ﻭﻣﻐﺎﻳﺮﺓ‪ ،‬ﺃﻭ ﻣِ ﻦ ﻋﺪﻡ ﺍﻻﺗِّﺴﺎﻕ ﻣﻊ ُﺭﻭﺡ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ‬ ‫ً‬
‫ﺃﺛﺮ ﻣﺎ ﻛﺎﻥ ﻣِ ﻦ ﺍﻟﻘﺮﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺜﻼﺛﺔ ﻣِﻦ ﺧﻼﻓﺎﺕ ﺳﻴﺎﺳﻴﱠﺔ‪ ،‬ﻭﻣﺬﻫﺒﻴﱠﺔ‪،‬‬ ‫ﻟﻴﺮﻯ ﻓﻲ ﻛﺜﻴﺮ ﻣِﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ َ‬ ‫ﺇﻥ ﺍﻟﻨﺎﻗﺪ ﺍﻟﺒﺼﻴﺮ َ‬ ‫ﺕ ﺃﺧﺮﻯ‪ ،‬ﺣﺘﻰ ﱠ‬ ‫ﺁﻳﺎ ٍ‬
‫ﻛﺜﻴﺮﺍ ﻣﻨﻬﺎ ﻣﻨﺤﻮﻝ ﺃﻭ ﻣﺪﺳﻮﺱ ﺃﻭ ﻣﺤﺮﻑ ﻋﻦ ﺳﻮء ﻧﻴﺔ ﻭﻗﺼﺪ ﺗﺸﻮﻳﺶ ﻭﺗﺸﻮﻳﻪ ﻭﺩﻋﺎﻳﺔ‬ ‫ً‬ ‫ﻭﻋﻨﺼﺮﻳﱠﺔ‪ ،‬ﻭﻓﻘﻬﻴﱠﺔ ﻗﻮﻱ ﺍﻟﺒﺮﻭﺯ‪ ،‬ﻭﺣﺘﻰ ﻟﻴﻘﻊ ﻓﻲ ﻧﻔﺴﻪ ﺃﻥ‬
‫ﻭﻧﻜﺎﻳﺔ ﻭﺣﺠﺎﺝ ﻭﺗﺸﻬﻴﺮ‪ ،‬ﺃﻭ ﻗﺼﺪ ﺗﺄﻳﻴﺪ ﺭﺃﻱ ﻋﻠﻰ ﺭﺃﻱ‪ ،‬ﻭﺷﻴﻌﺔ ﻋﻠﻰ ﺷﻴﻌﺔً‪.‬‬

‫ﺍﻧﻈﺮ ﻣﻘﺎﻝ ﻧﺒﻴﻞ ﻓﻴﺎﺽ‪ :‬ﻓﺮﻭﻗﺎﺕ ﺍﻟﻤﺼﺎﺣﻒ ‪ -‬ﻣﺼﺤﻒ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ )‪.(http://goo.gl/WeNSmZ‬‬ ‫‪1‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺍﻟﺠﺰء ‪ ،1‬ﺹ ‪.100‬‬ ‫‪2‬‬

‫ﺍﻧﻈﺮ ﻣﻘﺎﻝ ﻧﺒﻴﻞ ﻓﻴﺎﺽ‪ :‬ﻓﺮﻭﻗﺎﺕ ﺍﻟﻤﺼﺎﺣﻒ ‪ -‬ﻣﺼﺤﻒ ﺣﻔﺼﺔ ﺑﻨﺖ ﻋﻤﺮ )‪.(http://goo.gl/GVbB17‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺍﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻﺑﻦ ﺍﻟﻌﺮﺑﻲ )‪.(http://goo.gl/O9aAGb‬‬ ‫‪4‬‬

‫ﺃﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻨﻘﺎﺵ ﻓﻲ ﻣﻘﺎﻝ ﺃﺑﻮ ﻣﺠﺎﻫﺪ ﺍﻟﻌﺒﻴﺪﻱ‪ :‬ﻣﻨﺎﺳﺒﺎﺕ ﺍﻟﻨﺰﻭﻝ ﻻ ﺳﺒﺐ ﺍﻟﻨﺰﻭﻝ )‪.(http://goo.gl/aKTSWA‬‬ ‫‪5‬‬

‫ﺍﻟﺒﻴﻬﻘﻲ‪ :‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺣﺪﻳﺚ ‪.(http://goo.gl/GDR6tl) 2092‬‬ ‫‪6‬‬

‫ﺍﻟﻮﺍﺣﺪﻱ‪ :‬ﺃﺳﺒﺎﺏ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ )‪.(http://goo.gl/9vMdzw‬‬ ‫‪7‬‬

‫ﺃﺣﻤﺪ ﻣﺤﻤﺪ ﺍﻟﻔﺎﺿﻞ‪ :‬ﺭﻛﺎﺋﺰ ﺗﺎﺭﻳﺨﻴﺔ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﻧﻴﻴﻦ )‪ :(1‬ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ )‪.(http://goo.gl/tOrOKt‬‬ ‫‪8‬‬

‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﻣﻘﺪﻣﺔ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ )‪.(http://goo.gl/fgpW8T‬‬ ‫‪9‬‬

‫ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻋﺮﺍﻗﻲ‪ :‬ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ‪ -‬ﺍﻹﺷﻜﺎﻟﻴﺔ ﻭﺍﻟﺤﻞ )‪.(http://goo.gl/t8kYNT‬‬ ‫‪10‬‬

‫ﻣﺤﻤﺪ ﻋﺰﺓ ﺩﺭﻭﺯﺓ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺠﻴﺪ‪ ،‬ﺹ ‪.(http://goo.gl/L8229d) 217‬‬ ‫‪11‬‬

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 ‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻓﻲ ﺗﻔﺴﻴﺮﻩ‪:‬‬
‫َﺎﺭﻫَﺎ‬ ‫ﻜ‬‫ﻧ‬‫ْ‬ ‫ﺇ‬ ‫ﻭ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬‫ﻬ‬
‫ِ ِ َ ِ َ َ ِ ُ ﻤِ َ ْ ِﺤِ َ ِ َ ْ ِ ِ‬ ‫ﺘ‬ ‫ﻳ‬ ‫َﺎ‬‫ﻜ‬ ‫ﻟ‬ ‫ﻭ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﻬ‬ ‫ْ‬
‫ﻜ‬ ‫ﺣ‬ ‫ﻥ‬ ‫ﺎ‬ ‫ﻴ‬‫ﺒ‬ ‫ﻟ‬ ‫ﺎ‬‫ﻬ‬ ‫ﻠ‬‫ﺟ‬‫ْ‬ ‫َ‬ ‫ﻷ‬ ‫ﺖ‬ ‫ْ‬ ‫َ‬ ‫ﻟ‬ ‫َﺰَ‬ ‫ﻧ‬ ‫ﺁﻥ‬ ‫ْ ِ‬ ‫ﺮ‬ ‫ُ‬ ‫ﻘ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻦَ‬ ‫َ ﻣِ‬ ‫ﺕ‬‫ٍ‬ ‫ﺎ‬ ‫ﻳ‬ ‫ﺁ‬ ‫ﱠ‬
‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﻯ‬ ‫ﻭ‬ ‫ْ َ‬ ‫ُﺮ‬ ‫ﻳ‬ ‫ُ‬
‫ِﺙ‬ ‫ﺩ‬ ‫ﺍ‬ ‫ﻮ‬ ‫ﺣ‬ ‫ِﻲ‬
‫ْ ِ َ َ ََ‬ ‫ﻫ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ﺁﻥ‬ ‫ﺮ‬ ‫ُ‬ ‫ﻘ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺁﻱ‬ ‫ﻝ‬
‫ِ‬ ‫ﻭ‬ ‫ﺰ‬ ‫ُ‬ ‫ُ‬ ‫ﻧ‬ ‫ﺏ‬
‫ِ َ ِ‬ ‫ﺎ‬ ‫ﺒ‬ ‫ﺳ‬ ‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﺐ‬ ‫ﱡ‬ ‫ﻠ‬ ‫َ‬
‫ﻄ‬ ‫َ‬ ‫ﺘ‬ ‫ﺴ ِِﺮﻳﻦَ ِ‬
‫ﺑ‬ ‫ِﻴﺮ ﻣِ ﻦَ ْﺍﻟ ُﻤﻔَ ّ‬ ‫ﺃ َ ْﻭﻟَ َﻊ َﻛﺜ ٌ‬
‫ﺐ‪َ ،‬ﻭ َﺣﺘﱠﻰ َﺭﻓَﻌُﻮﺍ ﺍﻟﺜِ ّﻘَﺔَ ﺑِ َﻤﺎ ﺫَﻛ َُﺮﻭﺍ‪ ،‬ﺑَ ْﻴ َﺪ‬ ‫ََ ٍ‬ ‫ﺒ‬ ‫ﺳ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ﺖ‬ ‫ْ‬ ‫َ‬ ‫ﻟ‬ ‫َﺰَ‬ ‫ﻧ‬ ‫ﺁﻥ‬
‫ْ ِ‬ ‫ﺮ‬ ‫ُ‬ ‫ﻘ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻣِﻦَ‬ ‫ﺔ‬
‫ٍَ‬ ‫ﻳ‬ ‫ﺁ‬ ‫ﱠ‬
‫ﻞ‬ ‫ُ‬ ‫ﻛ‬ ‫ﱠ‬
‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎﺱ‬‫َ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ِﻢ‬
‫َ‬ ‫ﻫ‬ ‫ُﻮ‬ ‫ﻳ‬ ‫ْ‬
‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻀ‬
‫َ َْ ُ ُْ‬ ‫ﻌ‬ ‫ﺑ‬ ‫ﺩ‬ ‫َﺎ‬ ‫ﻛ‬ ‫ﻰ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﺣ‬ ‫ِﻚَ َ ُ َ‬ ‫ﻭﺍ‬ ‫ﺮ‬ ‫َ‬ ‫ﺜ‬ ‫ﻛ‬ ‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﻟ‬ ‫َ‬ ‫ﺫ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ُﻮﺍ‬ ‫ﺑ‬ ‫ﺃ َ ْﻭ ﻧَ ْﺤ ِﻮ ﺫ َ ِﻚَ َ َ‬
‫ﺮ‬ ‫ْ‬
‫ﻏ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ﻟ‬
‫ﻱ ﺍﻟﻨﺎﻗِ ِﻞ‪،‬‬‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬ ‫َﺖْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ﺖْ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫ً‬ ‫ُ‬ ‫ْ‬ ‫ﺃَﻧﱠﺎ ﻧ َِﺠﺪ ُ ﻓِﻲ ﺑَ ْﻌ ِ‬
‫ﺳﺒَﺎﺑًﺎ ﺛﺒَﺘ ﺑِﺎﻟﻨﻘ ِﻞ ﺩ ُﻭ َﻥ ﺍ ْﺣﺘِ َﻤﺎ ِﻝ ﺃﻥ ﻳَﻜﻮﻥَ ﺫﻟِﻚَ َﺭﺃ َ‬ ‫ﺾ ﺍﻵﻱ ِ ﺃ ْ‬ ‫ﻋ ﺇﻟﻰ ﻧُﺰﻭ ِﻟ َﻬﺎ َﻭﻧ َِﺠﺪ ِﻟﺒَ ْﻌ ِ‬ ‫ﺏ ﺍﻟﺘِﻲ ﺩَ َ‬ ‫ﺳﺒَﺎ ِ‬ ‫َﺎﺭﺓ ﺇﻟﻰ ﺍﻷ ْ‬ ‫ﺁﻥ ﺇِﺷ َ‬ ‫ﺾ ﺁﻱ ِ ﺍﻟﻘ ْﺮ ِ‬
‫ﺁﻥ ‪.‬‬ ‫‪1‬‬ ‫ُ‬ ‫ْ‬
‫ﻋﻈِ ﻴ ٌﻢ ﻓِﻲ ﻓ ْﻬ ِﻢ ﺍﻟﻘﺮْ ِ‬ ‫َ‬ ‫َ‬
‫َﺎﺭﺑِ ِﻪ َﺧﻄ ٌﺮ َ‬ ‫ﻋﻠﻰ ﻏ ِ‬ ‫َ‬ ‫ﺳﺎ ِﻝ َﺣ ْﺒ ِﻠ ِﻪ َ‬ ‫ﻋﻨﻪ ُ َﻭﺇِﺭْ َ‬ ‫ْ‬ ‫َﺾّ ﺍﻟﻨﻈ ِﺮ َ‬ ‫َ‬ ‫ﱠ‬ ‫ﺍﻹﺳ َْﺮﺍﻑِ ‪َ ،‬ﻭ َﻛﺎﻥَ ﻓِﻲ ﻏ ِ‬ ‫ْ‬
‫ﺼ ِﺪ َﻭ ِ‬ ‫َ‬ ‫ْ‬
‫ﺁﻥ ﺩ َﺍﺋ ًِﺮﺍ ﺑَﻴْﻦَ ﺍﻟﻘ ْ‬ ‫ﺏ ﻧﺰﻭ ِﻝ ﺍﻟﻘﺮْ ِ‬‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ﻓَ َﻜﺎﻥَ ﺃ َ ْﻣ ُﺮ ﺃ َ ْﺳﺒَﺎ ِ‬
‫ﻫﺬﺍ‪ ،‬ﻭﻳﺘﺒﻊ ﺟﻤﺎﻫﻴﺮ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻘﺎﺋﻠﺔ »ﺍﻟﻌﺒﺮﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﺑﺨﺼﻮﺹ ﺍﻟﺴﺒﺐ«‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻭﺭﺩﺕ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﻣﻌﻴﻨﺔ ﻟﻮ ﺃﻧﻨﺎ ﺣﻤﻠﻨﺎﻫﺎ‬
‫ﻋﻠﻰ ﻣﻦ ﻧﺰﻟﺖ ﻓﻴﻬﻢ ﺩﻭﻥ ﻏﻴﺮﻫﻢ ﻭﻟﻢ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺃﺣﺪ ﺳﻮﺍﻫﻢ ﻟﻤﺎ ﺍﺳﺘﻔﺪﻧﺎ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭﻟﻤﺎ ﺍﻧﺘﻔﻌﻨﺎ ﺑﻬﺎ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﺍﻟﻌﺒﺮﺓ ﺑﺨﺼﻮﺹ ﺍﻟﺴﺒﺐ‪،‬‬
‫ﻭﻳﻘﺼﺪ ﻣﻦ ﻭﺭﺍء ﺫﻟﻚ ﺍﺳﺘﺒﻌﺎﺩ ﺗﻄﺒﻴﻖ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﻌﺎﺻﺮﺓ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻣﺮﺗﺒﻄﺔ ﺑﻔﻜﺮﺓ ﺃﻋﻢ ﻭﻫﻲ ﺗﺎﺭﻳﺨﻴﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻱ ﺍﻥ ﺍﻟﻘﺮﺁﻥ‬
‫ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻭﻻ ﻳﻤﻜﻦ ﻟﻪ ﺍﻥ ﻳﻨﻈﻢ ﻣﺠﺘﻤﻌًﺎ ﺣﺪﻳﺜ ًﺎ‪ .‬ﻭﺃﺗﺒﺎﻉ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﺃﻣﺜﺎﻝ ﺍﻟﻌﺸﻤﺎﻭﻱ ﻳﺮﻭﻥ ﺃﻥ ﻗﺎﻋﺪﺓ »ﺍﻟﻌِﺒﺮﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﺑ ُﺨﺼﻮﺹ ﺍﻟﺴﺒﺐ«‬
‫ﻗﺮﺭﺕ ﻓﻲ ﻓﺘﺮﺍﺕ ﺍﻟﻈﻼﻡ ﺍﻟﺤﻀﺎﺭﻱ ﻭﺍﻻﻧﺤﻄﺎﻁ ﺍﻟﻌﻘﻠﻲ‪ ،‬ﻭﺃﻥ ﺁﻳﺎﺕ ﺍﻷﺣﻜﺎﻡ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﺘﻌﻠﻖ ﺑﺤﺎﺩﺛﺔ ﺑﺬﺍﺗﻬﺎ‪ ،‬ﻓﻬﻲ‬ ‫ﻗﺎﻋﺪﺓ ﻓﻘﻬﻴﱠﺔ ﻣﻦ ﻧﺘﺎﺝ ﺍﻟﻔﻘﻬﺎء‪ ،‬ﻭﻗﺪ ّ‬
‫ﻣﺨﺼﺼﺔ ﺑﺴﺒﺐ ﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻄﻠﻘﺔ‪ ،‬ﻓﻼ ﻳﻤﻜﻦ ﺗﻄﺒﻴﻘﻬﺎ ﺧﺎﺭﺝ ﺇﻁﺎﺭﻫﺎ ﺍﻟﺘﺎﺭﻳﺨﻲ ‪ .‬ﻭﻟﻜﻦ ﻳﺘﻔﻖ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺍﻥ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻣﺤﺪﺩﺓ ﺑﻤﺤﻤﺪ ﻣﺜﻞ‬ ‫‪2‬‬

‫ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺗﺴﻤﺢ ﻟﻤﺤﻤﺪ ﺑﺎﻟﺰﻭﺍﺝ ﺑﺄﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ ﻧﺴﺎء )‪ (50 :33\90‬ﺧﻼﻓًﺎ ﻟﻐﻴﺮﻩ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ )‪ .(3 :4\92‬ﻭﻻ ﺑﺪ ﻣﻦ ﺩﻟﻴﻞ ﻳﺒﻴﻦ ﺍﻥ ﺍﻟﺤﻜﻢ ﺧﺎﺹ‪ ،‬ﺃﻣﺎ‬
‫ﺻﺮﻑ ﺍﻟﻌﺎﻡ ﻋﻦ ﻋﻤﻮﻣﻪ‪.3‬‬ ‫ُ‬ ‫ﺇﺫﺍ ﻟﻢ ﻳﺄﺕِ‪ ،‬ﻓﻼ ﻳﺠﻮﺯ‬
‫ﻁ ِﻌ ُﻤﻮﺍ ِﺇﺫَﺍ َﻣﺎ‬ ‫ﺡ ﻓِﻴ َﻤﺎ َ‬ ‫ﺕ ُﺟﻨَﺎ ٌ‬ ‫ﺼﺎ ِﻟ َﺤﺎ ِ‬‫ﻋﻤِ ﻠُﻮﺍ ﺍﻟ ﱠ‬ ‫َ َ َ‬ ‫ﻭ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻣ‬‫َ‬ ‫ﺁ‬ ‫ِﻳﻦَ‬‫ﺬ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ َ‬ ‫ْﺲ‬ ‫ﻴ‬‫َ‬ ‫ﻟ‬ ‫»‬ ‫ﺗﻘﻮﻝ‪:‬‬ ‫‪93‬‬ ‫‪:‬‬ ‫‪5‬‬ ‫\‬ ‫‪112‬‬ ‫ﻓﺎﻵﻳﺔ‬ ‫ﻧﺴﺨﻬﺎ‪.‬‬ ‫ﺗﻢ‬ ‫ﺍﻟﺘﻲ‬ ‫ﺍﻵﻳﺎﺕ‬ ‫ﻣﻌﺮﻓﺔ‬ ‫ﻋﻠﻰ‬ ‫ﺗﺴﺎﻋﺪ‬ ‫ﻭﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ‬
‫ﻣﺴﺘﺪﻻ ﺑﻬﺬﻩ‬ ‫ً‬ ‫ً‬
‫ﺟﺎﺋﺰﺍ‬ ‫} ُ ﻳُﺤِ ﺐﱡ ْﺍﻟ ُﻤ ْﺤ ِﺴﻨِﻴﻦَ «‪ .‬ﻭﺗﺬﻛﺮ ﺭﻭﺍﻳﺔ ﺃﻥ ﻗﺪﺍﻣﺔ ﺑﻦ ﺑﻈﻌﻮﻥ ﻅﻦ ﺍﻟﺨﻤﺮ‬ ‫ﺴﻨُﻮﺍ َﻭ ﱠ‬ ‫ﺣْ‬
‫ﱠ ْ َ َ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﺍ‬‫ﻮ‬ ‫َ‬ ‫ﻘ‬‫ﱠ‬ ‫ﺗ‬ ‫ﺍ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺛ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻣ‬ ‫َ‬ ‫ﺁ‬
‫ﱠ ْ َ َ‬‫ﻭ‬ ‫ﺍ‬ ‫ﻮ‬ ‫َ‬ ‫ﻘ‬ ‫ﱠ‬ ‫ﺗ‬ ‫ﺍ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺛ‬ ‫ﺕ‬‫ِ‬ ‫ﺎ‬ ‫ﺤ‬
‫َ‬ ‫ﻟ‬
‫ِ‬ ‫ﱠﺎ‬
‫ﺼ‬ ‫ﺍﻟ‬ ‫ﻮﺍ‬‫ُ‬ ‫ﻠ‬ ‫ﻤِ‬ ‫ﺍﺗﱠﻘَ ْﻮﺍ َﻭﺁ َ َﻣﻨُﻮﺍ َﻭ َ‬
‫ﻋ‬
‫ﺬ‬ ‫ﱠ‬ ‫ﺍﻟ‬
‫َ ﱡ َ ِﻳﻦَ‬ ‫ﺎ‬ ‫ﻬ‬ ‫ﻳ‬‫َ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﻳ‬ ‫»‬ ‫‪91‬‬ ‫‪-‬‬ ‫‪90‬‬ ‫‪:‬‬ ‫‪5‬‬ ‫\‬ ‫‪112‬‬ ‫ﺑﺎﻵﻳﺘﻴﻦ‬ ‫ﻣﻨﺴﻮﺧﺔ‬ ‫ﺍﻟﺨﻤﺮ‬ ‫ﻋﻠﻴﻬﻢ‬ ‫ﺗﺤﺮﻡ‬ ‫ﺃﻥ‬ ‫ﻗﺒﻞ‬ ‫ﱠ‬
‫}‬ ‫ﻟﻘﻮﺍ‬ ‫ﺑﺄﻧﻬﻢ‬ ‫ﻟﻠﻤﺎﺿﻴﻦ‬ ‫ﺍ‬ ‫ﻋﺬﺭ‬
‫ً‬ ‫ﻧﺰﻟﺖ‬ ‫ﺍﻵﻳﺔ‬ ‫ﻫﺬﻩ‬ ‫ﺃﻥ‬ ‫ﻋﺒﺎﺱ‬ ‫ﺍﺑﻦ‬ ‫ﺍﻵﻳﺔ‪ .‬ﻓﺮﺩ ﻋﻠﻴﻪ‬
‫ﻀﺎ َء ﻓِﻲ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬
‫ﺎﻥ ﻓﺎ ْﺟﺘﻨِﺒُﻮﻩ ُ ﻟﻌَﻠﻜ ْﻢ ﺗﻔ ِﻠ ُﺤﻮﻥَ‪ .‬ﺇِﻧ َﻤﺎ ﻳ ُِﺮﻳﺪ ُ ﺍﻟﺸ ْﻴﻄﺎﻥ ﺃﻥ ﻳُﻮﻗِ َﻊ ﺑَ ْﻴﻨَﻜ ُﻢ ﺍﻟﻌَﺪ ََﺍﻭﺓ َ َﻭﺍﻟﺒَﻐ َ‬ ‫ﱠ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫ﻋ َﻤ ِﻞ ﺍﻟﺸ ْﻴﻄ ِ‬ ‫ْﺲ ﻣِﻦ َ‬ ‫ْ‬ ‫ﺼﺎﺏُ َﻭﺍﻷﺯﻻ ُﻡ ِﺭﺟ ٌ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ﺁ َ َﻣﻨُﻮﺍ ﺇِﻧﱠ َﻤﺎ ْﺍﻟﺨ َْﻤ ُﺮ َﻭﺍﻟ َﻤ ْﻴﺴ ُِﺮ َﻭﺍﻷﻧ َ‬
‫ْ‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫ﺼﻼﺓِ ﻓ َﻬﻞ ﺃﻧﺘ ْﻢ ُﻣﻨﺘ َ ُﻬﻮﻥَ «‪ .‬ﻓﺎﻟﻐﻔﻠﺔ ﻋﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺗﺆﺩﻱ ﺇﻟﻰ ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻟﻤﻘﺼﻮﺭ ﺑﺎﻵﻳﺎﺕ ‪.‬‬
‫‪4‬‬
‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﻋ ِﻦ ﺍﻟ ﱠ‬ ‫}ِ َﻭ َ‬ ‫ﻋ ْﻦ ِﺫ ْﻛ ِﺮ ﱠ‬ ‫ﺼﺪﱠ ُﻛ ْﻢ َ‬ ‫ْﺍﻟ َﺨ ْﻤ ِﺮ َﻭ ْﺍﻟ َﻤ ْﻴﺴ ِِﺮ َﻭﻳَ ُ‬
‫ﻋﺎ ِﺑﺪ ُﻭﻥَ َﻣﺎ ﺃ َ ْﻋﺒُﺪ ُ‪ .‬ﻟَ ُﻜ ْﻢ‬ ‫ﻋﺒَﺪْﺗ ُ ْﻢ‪َ .‬ﻭ َﻻ ﺃ َ ْﻧﺘ ُ ْﻢ َ‬ ‫ﻋﺎ ِﺑﺪ ٌ َﻣﺎ َ‬ ‫ﻋﺎ ِﺑﺪ ُﻭﻥَ َﻣﺎ ﺃ َ ْﻋﺒُﺪ ُ‪َ .‬ﻭ َﻻ ﺃَﻧَﺎ َ‬ ‫ﻭﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺜﻴﺮ ﺍﻻﻧﺘﺒﺎﻩ‪» :‬ﻗُ ْﻞ ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ْﺍﻟﻜَﺎﻓ ُِﺮﻭﻥَ‪َ .‬ﻻ ﺃ َ ْﻋﺒُﺪ ُ َﻣﺎ ﺗ َ ْﻌﺒُﺪ ُﻭﻥَ‪َ .‬ﻭ َﻻ ﺃ َ ْﻧﺘ ُ ْﻢ َ‬
‫ِﻳﻦ« )‪ .(6-1 :109\18‬ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺗﻔﻬﻢ ﻋﺎﻣﺔ ﺑﻤﻌﻨﻰ ﺍﻟﺘﺴﺎﻣﺢ‪ .‬ﻭﻟﻜﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺗﻮﺿﺢ ﺍﻥ ﻣﻌﻨﺎﻫﺎ ﻟﻴﺲ ﻛﺬﻟﻚ‪ .‬ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﻧﺰﻟﺖ ﻓﻲ‬ ‫ﺩِﻳﻨُ ُﻜ ْﻢ َﻭﻟ َ‬
‫ِﻲ ﺩ ِ‬
‫ﺧﻴﺮﺍ ﻣﻤﺎ ﺑﺄﻳﺪﻳﻨﺎ ﻛﻨﺎ ﻗﺪ ﺷﺮﻛﻨﺎﻙ ﻓﻴﻪ‬ ‫ً‬ ‫ﺑﻪ‬ ‫ﺟﺌﺖ‬ ‫ﺍﻟﺬﻱ‬ ‫ﻛﺎﻥ‬ ‫ﻓﺈﻥ‬ ‫ﺳﻨﺔ‪،‬‬ ‫ﺇﻟﻬﻚ‬ ‫ﻭﻧﻌﺒﺪ‬ ‫ﺳﻨﺔ‬ ‫ﺁﻟﻬﺘﻨﺎ‬ ‫ﺗﻌﺒﺪ‬ ‫ﺩﻳﻨﻚ‪،‬‬ ‫ﻭﻧﺘﺒﻊ‬ ‫ﺩﻳﻨﻨﺎ‬ ‫ﻓﺎﺗﺒﻊ‬ ‫ﻫﻠﻢ‬ ‫ﻣﺤﻤﺪ‬ ‫ﻳﺎ‬ ‫ﻗﺎﻟﻮﺍ‪:‬‬ ‫ﻗﺮﻳﺶ‬ ‫ﺭﻫﻂ ﻣﻦ‬
‫ﺧﻴﺮﺍ ﻣﻤﺎ ﻓﻲ ﻳﺪﻙ ﻛﻨﺖ ﻗﺪ ﺷﺮﻛﺘﻨﺎ ﻓﻲ ﺃﻣﺮﻧﺎ ﻭﺃﺧﺬﺕ ﺑﺤﻈﻚ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﻣﻌﺎﺫ ﷲ ﺃﻥ ﺃﺷﺮﻙ ﺑﻪ ﻏﻴﺮﻩ«‪ ،‬ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ‪:‬‬ ‫ً‬ ‫ﺑﺄﻳﺪﻳﻨﺎ‬ ‫ﺍﻟﺬﻱ‬ ‫ﻛﺎﻥ‬ ‫ﻭﺇﻥ‬ ‫ﻣﻨﻪ‪،‬‬ ‫ﺑﺤﻈﻨﺎ‬ ‫ﻭﺃﺧﺬﻧﺎ‬
‫ﻗُ ْﻞ ﻳَﺎ ﺃ َ ﱡﻳ َﻬﺎ ْﺍﻟﻜَﺎﻓ ُِﺮﻭ َﻥ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻓﻐﺪﺍ ﻣﺤﻤﺪ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﻭﻓﻴﻪ ﺍﻟﻤﻸ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻓﻘﺮﺃﻫﺎ ﻋﻠﻴﻬﻢ ﺣﺘﻰ ﻓﺮﻍ ﻣﻦ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻓﺄﻳﺴﻮﺍ ﻣﻨﻪ ﻋﻨﺪ ﺫﻟﻚ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻧﺖ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺑﺪﺍﻳﺔ ﺿﻤﻦ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﻭﻛﺘﺐ ﺍﻟﺴﻴﺮﺓ ﻭﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺛﻢ ﺃﻓﺮﺩﺕ ﻟﻬﺬﺍ ﺍﻟﻌﻠﻢ ﻛﺘﺐٌ ﺃﻭﻝ ﻣﺎ ﻳﺬﻛﺮ ﻣﻨﻬﺎ ﻛﺘﺎﺏ »ﺗﻔﺼﻴﻞ ﻷﺳﺒﺎﺏ ﺍﻟﺘﻨﺰﻳﻞ«‬
‫ﻁﺎ‪ .‬ﻭﻣﻦ ﺃﺷﻬﺮ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﻋﻨﺪ ﺍﻟﺴﻨﺔ »ﺃﺳﺒﺎﺏ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ« ﻟﻠﻮﺍﺣﺪﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﻟﺬﻱ‬ ‫ﻟﻤﻴﻤﻮﻥ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﻟﺬﻱ ﺗﻮﻓﻰ ﻋﺎﻡ ‪ 117‬ﻫﺠﺮﻱ‪ ،‬ﻭﻣﺎ ﺯﺍﻝ ﻣﺨﻄﻮ ً‬
‫ﺗﻮﻓﻰ ﻋﺎﻡ ‪ 468‬ﻫﺠﺮﻱ‪ ،5‬ﻭﻛﺘﺎﺏ »ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ« ﻷﺑﻲ ﺍﻟﻔﺮﺝ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﺍﻟﺬﻱ ﺗﻮﻓﻰ ﻋﺎﻡ ‪ 597‬ﻫﺠﺮﻱ‪ ،‬ﻭﻛﺘﺎﺏ »ﺃﺳﺒﺎﺏ ﺍﻟﻨﻘﻮﻝ ﻓﻲ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ«‬
‫ﻟﺠﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻁﻲ ﺍﻟﺬﻱ ﺗﻮﻓﻰ ﻋﺎﻡ ‪ .61505‬ﻭﻫﻨﺎﻙ ﻛﺘﺐ ﺳﻨﻴﺔ ﺣﺪﻳﺜﺔ ﻋﺪﻳﺪﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‪ .7‬ﻭﻳﺮﻓﺾ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﺎ ﻳﺬﻛﺮﻩ ﺍﻟﺸﻴﻌﺔ ﻓﻴﻤﺎ ﻳﺨﺺ ﺃﺳﺒﺎﺏ‬
‫ﺐ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﺑﺤﺴﺐ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺍﻟﻌﺎﻡ ﻓﻲ ﺣ ِّﻞ‬ ‫ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻣﻌﺘﺒﺮﻳﻦ ﺃﻥ »ﺍﻟﺮﺍﻓﻀﺔ ﺃﻛﺬﺏُ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﻓﻴﻬﻢ ﻗﺪﻳﻢ« ﻭﺃﻥ »ﺍﻟﺸﻴﻌﺔ ﻟﻬﻢ ﻣﻨﻬ ٌﺞ ﻣﺴﺘﻘ ﱞﻞ ﻋﻦ ﺳﺒ ِ‬
‫ﺍﻟﻜﺬﺏ«‪.8‬‬
‫ﻭﻗﺪ ﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﺧﺎﺻﺔ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -‬ﺍﻟﻌﻚ‪ :‬ﺗﺴﻬﻴﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ‪ .‬ﻭﻗﺪ ﺟﻤﻊ ﻓﻴﻪ ﻣﺆﻟﻔﻪ ﺭﻭﺍﻳﺎﺕ ﺳﺒﺐ ﺍﻟﻨﺰﻭﻝ ﻣﻦ ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ ﻭﻛﺘﺎﺏ ﺍﻟﻮﺍﺣﺪﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻓﻲ‬ ‫‪9‬‬

‫ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻭﻛﺘﺎﺏ ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ ﻓﻲ ﺃﺳﺒﺎﺏ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﻁﺒﻲ ﻭﺍﺑﻦ ﻛﺜﻴﺮ ﻭﻛﺘﺎﺏ ﻟﺒﺎﺏ ﺍﻟﻨﻘﻮﻝ ﻟﻠﺴﻴﻮﻁﻲ‪ .‬ﻭﻗﺪ ﺭﺗﺒﻪ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺳﻮﺭ‬
‫ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫‪ -‬ﻣﻮﻗﻊ ﻣﺆﺳﺴﺔ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻠﻜﻴﺔ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻛﺘﺎﺏ »ﺃﺳﺒﺎﺏ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ« ﻟﻠﻮﺍﺣﺪﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪.10‬‬
‫‪ -‬ﺍﻟﺮﻓﻴﻌﻲ‪ :‬ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻓﻲ ﺿﻮء ﺭﻭﺍﻳﺎﺕ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪.11‬‬
‫ﻭﻟﻦ ﻧﻨﻘﻞ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺇﻻ ﻓﻴﻤﺎ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻋﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻧﺸﻴﺮ ﺇﻟﻰ ﺫﻟﻚ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﻋﻠ ًﻤﺎ ﺑﺄﻥ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺃﻗﻞ‬
‫ﺑﻜﺜﻴﺮ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻲ ﻧﺠﺪﻫﺎ ﻋﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺃﻧﻬﻢ ﻳﻤﻴﻠﻮﻥ ﺇﻟﻰ ﺗﺴﺒﻴﺐ ﻧﺰﻭﻝ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺑﻮﻻﻳﺔ ﻋﻠﻲ‪ 12‬ﺑﺨﻼﻑ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﺍﺧﺘﺼﺎﺭﺍ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء ﺳﻮﻑ ﻧﺬﻛﺮ ﺍﻷﺳﺒﺎﺏ ﻣﻊ ﺃﻗﺮﺏ ﺭﺍ ٍﻭ ﻟﻠﻨﺺ‬ ‫ً‬ ‫ﻭﻛﻤﺎ ﻫﻮ ﺍﻷﻣﺮ ﻋﺎﻣﺔ ﻣﻊ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻳﺘﻢ ﺫﻛﺮ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻣﻊ ﺭﻭﺍﺗﻬﺎ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﺃﻣﺎﻡ ﺗﻌﺪﺩ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ،‬ﻗﻤﻨﺎ ﺑﺎﺧﺘﻴﺎﺭ ﺑﻌﺾ ﻣﻨﻬﺎ ﺑﻬﺪﻑ ﺍﻟﻤﺴﺎﻋﺪﺓ ﻓﻲ ﻓﻬﻢ ﺍﻵﻳﺎﺕ ﺫﺍﺕ ﺍﻟﺼﻠﺔ‪ .‬ﻭﻧﺤﻴﻞ ﺍﻟﻘﺎﺭﻱء ﺍﻟﻤﻬﺘﻢ ﻟﻤﺼﺎﺩﺭﻧﺎ‬
‫ﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻭﺍﻟﺘﻲ ﺗﺮﺗﺐ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺁﻳﺔ ﺑﻌﺪ ﺁﻳﺔ ﻭﻓﻘًﺎ ﻟﻠﻄﺒﻌﺔ ﺍﻟﻤﺘﺪﺍﻭﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‪ ،‬ﻧﺤﻦ ﻧﺬﻛﺮ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﻋﻠﻰ ﺫﻣﺔ‬

‫ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ :‬ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ )‪.(http://goo.gl/X2uDzY‬‬ ‫‪1‬‬

‫ﺃﺣﻤﺪ ﻣﺤﻤﺪ ﺍﻟﻔﺎﺿﻞ‪ :‬ﺭﻛﺎﺋﺰ ﺗﺎﺭﻳﺨﻴﺔ ﺍﻟﻘﺮﺁﻥ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﻧﻴﻴﻦ )‪ :(1‬ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ )‪(http://goo.gl/lBDFhA‬‬ ‫‪2‬‬

‫ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻋﺮﺍﻗﻲ‪ :‬ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ‪ -‬ﺍﻹﺷﻜﺎﻟﻴﺔ ﻭﺍﻟﺤﻞ )‪.(http://goo.gl/9v3Dy5‬‬ ‫‪3‬‬

‫ﺍﻟﻌﻚ‪ :‬ﺗﺴﻬﻴﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﺹ ‪.(http://goo.gl/JfCuIu) 13‬‬ ‫‪4‬‬

‫‪http://goo.gl/YGNwL6‬‬ ‫‪5‬‬

‫‪http://goo.gl/ba5ue7‬‬ ‫‪6‬‬

‫‪http://goo.gl/7bw7Jf‬‬ ‫‪7‬‬

‫ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻋﺮﺍﻗﻲ‪ :‬ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ‪ -‬ﺍﻹﺷﻜﺎﻟﻴﺔ ﻭﺍﻟﺤﻞ )‪.(http://goo.gl/yj23FD‬‬ ‫‪8‬‬

‫‪http://goo.gl/eXLSCs‬‬ ‫‪9‬‬

‫‪http://goo.gl/H1jy92‬‬ ‫‪10‬‬

‫‪http://goo.gl/vhWclj‬‬ ‫‪11‬‬

‫ﻣﺜﻼ ﻫﺎﻣﺶ ﺍﻵﻳﺎﺕ ‪ 192 :26\47‬ﻭ‪ 12 :11\52‬ﻭ‪ 46 :34\58‬ﻭ‪.57 :43\63‬‬ ‫ﺃﻧﻈﺮ ً‬ ‫‪12‬‬

‫‪20‬‬
 ‫ﺍﻟﺮﺍﻭﻱ‪ ،‬ﺩﻭﻥ ﺿﻤﺎﻥ ﺻﺤﺘﻬﺎ‪ .‬ﻓﻼ ﺃﺣﺪ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺠﺰﻡ ﺑﺼﺤﺘﻬﺎ‪ .‬ﻭﻛﻞ ﻣﺎ ﻧﺤﺮﺹ ﻋﻠﻴﻪ ﻫﻮ ﺍﻷﻣﺎﻧﺔ ﻓﻲ ﻧﻘﻠﻬﺎ ﻋﻦ ﻣﺼﺎﺩﺭﻫﺎ‪ .‬ﻭﺣﺘﻰ ﺇﻥ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ‬
‫ﺗﺘﻀﺎﺭﺏ ﻣﻊ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻬﻲ ﺗﺒﻴﻦ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺍﻟﺘﻔﻜﻴﺮ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺍﻷﺳﺎﻁﻴﺮ ﻛﻤﺎ ﻓﻲ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺧﺮﻯ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ ﻣﻠﻲء ﺑﺘﻠﻚ‬
‫ﻣﺜﻼ ﺍﻵﻳﺔ ‪ 9 :72\40‬ﻭﻫﺎﻣﺸﻬﺎ(‪ .‬ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺣﺬﻓﻨﺎ ﻣﻦ ﺭﻭﺍﻳﺎﺕ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﻛﻞ ﺍﻷﺩﻋﻴﺔ ﻣﺜﻞ‪:‬‬ ‫ﺍﻷﺳﺎﻁﻴﺮ ﺍﻟﺘﻲ ﺗﻮﺍﺭﺛﻬﺎ ﻋﻦ ﻣﺼﺎﺩﺭﻩ ﺍﻟﻤﺨﺘﻠﻔﺔ )ﺃﻧﻈﺮ ً‬
‫»ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ«‪» ،‬ﺭﺿﻲ ﷲ ﻋﻨﻪ«‪» ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﻭﺍﻟﺘﻲ ﺗﺸﻐﻞ ﻋﺎﻣﺔ ﻗﺮﺍﺑﺔ ﻋﺸﺮ ﺍﻟﻜﺘﺐ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻓﺘﺸﺘﺖ ﺍﻟﻘﺎﺭﻱء‪ .‬ﻓﻜﺘﺎﺑﻨﺎ ﻛﺘﺎﺏ ﺑﺤﺚ‬
‫ﻭﻟﻴﺲ ﻛﺘﺎﺏ ﺻﻼﺓ‪.‬‬
‫‪ (11‬ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻭﻓﻘًﺎ ﻟﻸﺯﻫﺮ‬
‫ﺭﺃﻳﻨﺎ ﺳﺎﺑﻘًﺎ ﺃﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺃﺻﻞ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺃﻡ ﺍﻟﻜﺘﺎﺏ )‪ (39 :13\96‬ﻓﻲ ﻟﻮﺡ ﻣﺤﻔﻮﻅ ﻋﻨﺪ ﷲ )‪ ،(22 :85\27‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺰﻝ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ‬
‫ﺟﻤﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻥ ﺍﻟﻮﺣﻲ ﻛﺎﻥ ﻳﻬﺒﻂ ﺑﻪ ﺁﻳﺎﺕ ﻋﻠﻰ ﻗﻠﺐ ﺍﻟﻨﺒﻲ ﺑﺤﺴﺐ ﺍﻟﺤﻮﺍﺩﺙ ﺍﻟﻌﺎﺭﺿﺔ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻬﻤﻨﺎ ﻫﻨﺎ ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ »ﻟﻨﺰﻭﻝ« ﺍﻟﻘﺮﺁﻥ‬
‫ﺃﻭ‪ ،‬ﺑﻌﺒﺎﺭﺓ ﻏﻴﺮ ﻋﻘﺎﺋﺪﻳﺔ‪ ،‬ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﺘﺄﻟﻴﻒ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻟﻜﻦ ﻟﻴﺲ ﻓﻲ ﻭﺳﻊ ﺍﻟﺒﺎﺣﺚ ﺇﻋﻄﺎء ﺟﻮﺍﺏ ﻣﺆﻛﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺴﺎﺅﻝ‪ .‬ﻓﺎﻟﻌﻠﻤﺎء ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻏﻴﺮ ﻣﺘﻔﻘﻴﻦ ﺣﺘﻰ ﻓﻲ ﺗﺤﺪﻳﺪ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﻋﻠﻰ ﻣﺤﻤﺪ‪.‬‬
‫ﻓﻘﺎﺭﻱء ﺳﻴﺮﺗﻪ ﻳﺜﻖ ﻣﻦ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ ﻭﺍﻟﺘﻲ ﺗﺒﺪﺃ ﻛﻤﺎ ﻳﻠﻲ‪» :‬ﺍ ْﻗ َﺮﺃْ ﺑِﺎﺳ ِْﻢ َﺭ ِّﺑﻚَ ﺍﻟﱠﺬِﻱ َﺧﻠَﻖَ « )‪ .(1 :96\1‬ﺇﻻ ﺃﻧﻨﺎ ﻣﻊ ﻫﺬﺍ ﻧﺠﺪ‬
‫ﺼﺎ ﺃﺧﺮﻯ‪ .‬ﻓﺎﻟﺴﻴﻮﻁﻲ ﻳﻨﻘﻞ ﻋﻦ ﺟﺎﺑﺮ ﺃﻥ ﺃﻭﻝ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺳﻮﺭﺓ‬ ‫ﺃﻗﻮﺍﻻ ﻣﻨﺴﻮﺑﺔ ﻟﺜﻘﺎﺕ ﻣﻦ ﺭﻭﺍﺓ ﺍﻟﺤﺪﻳﺚ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻔﻘﻪ ﻭﺍﻟﺼﺤﺎﺑﺔ ﻳﺬﻛﺮﻭﻥ ﻗﺼ ً‬ ‫ً‬
‫ﺍﻟﻤﺪﺛﺮ ﻭﺍﻟﺘﻲ ﺗﺒﺪﺃ ﻛﻤﺎ ﻳﻠﻲ‪» :‬ﻳَﺎ ﺃﻳﱡ َﻬﺎ ﺍﻟ ُﻤﺪﱠﺛ ُِﺮ« )‪ (1 :74\4‬ﺑﻴﻨﻤﺎ ﻳﺨﺘﺎﺭ ﺍﺑﻦ ﻛﺜﻴﺮ ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ‪ .‬ﺇﻻ ﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻟﻢ ﺗﻨﺰﻝ ﻛﻠﻬﺎ‪،‬‬ ‫ّ‬ ‫ْ‬ ‫َ‬
‫ﻭﺇﻧﻤﺎ ﻧﺰﻟﺖ ﻣﻨﻬﺎ ﺁﻳﺎﺗﻬﺎ ﺍﻷﻭﻟﻰ‪ .‬ﺃﻣﺎ ﺑﻘﻴﺔ ﺍﻟﺴﻮﺭﺓ ﻓﻨﺰﻟﺖ ﺑﻌﺪ‪ .‬ﻭﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ ﻧﺰﻟﺖ ﻛﻠﻬﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻓﻜﺎﻧﺖ ﺃﻭﻝ ﺳﻮﺭﺓ ﻧﺰﻟﺖ ﻛﺎﻣﻠﺔ‪.1‬‬
‫ﻭﻧﻔﺲ ﺍﻟﻤﺸﻜﻠﺔ ﻧﺠﺪﻫﺎ ﻓﻴﻤﺎ ﻳﺨﺺ ﺁﺧﺮ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﺎﻟﺴﻴﻮﻁﻲ ﻳﻨﻘﻞ ﻋﻦ ﺛﻘﺎﺕ ﺁﺭﺍ ًء ﻣﺘﻀﺎﺭﺑﺔ‪ .‬ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﻳﻌﺘﺒﺮﻫﺎ ﺑﻌﻀﻬﻢ ﺁﺧﺮ ﻣﺎ ﻧﺰﻝ‪:‬‬
‫} ُ ﻳُ ْﻔﺘِﻴ ُﻜ ْﻢ ﻓِﻲ ْﺍﻟﻜ ََﻼﻟَ ِﺔ )‪(176 :4\92‬‬ ‫ﺴﺘ َ ْﻔﺘُﻮﻧَﻚَ ﻗُ ِﻞ ﱠ‬‫‪ -‬ﻳَ ْ‬
‫ﻋﺎ َﻫﺪْﺗ ُ ْﻢ ﻣِﻦَ ْﺍﻟ ُﻤ ْﺸ ِﺮﻛِﻴ َﻦ )‪(1 :9\113‬‬ ‫َ‬ ‫ِﻳﻦَ‬‫ﺬ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ﻪ‬‫ﻟ‬ ‫ﻮ‬‫ﺳ‬
‫ِ َ َ ُ ِِ ِ‬‫ﺭ‬ ‫ﻭ‬ ‫}‬‫ﱠ‬ ‫ﻦ‬‫َ‬ ‫ٌ‬ ‫ﺓ‬
‫َ َ َ ﻣِ‬‫ء‬ ‫ﺍ‬ ‫ﺮ‬ ‫ﺑ‬ ‫ﻳﻠﻲ‪:‬‬ ‫ﻛﻤﺎ‬ ‫ﺗﺒﺪﺃ‬ ‫ﻭﺍﻟﺘﻲ‬ ‫ﺑﺮﺍءﺓ‬ ‫ﺳﻮﺭﺓ‬ ‫‪-‬‬
‫ﺍﻟﺮﺑَﺎ ﺇِ ْﻥ ﻛُ ْﻨﺘ ُ ْﻢ ُﻣﺆْ ﻣِ ﻨِﻴﻦَ )‪(278 :2\87‬‬ ‫ِﻰ ﻣِ َﻦ ِ ّ‬ ‫}َ َﻭﺫَ ُﺭﻭﺍ َﻣﺎ ﺑَﻘ َ‬ ‫ﱠ‬ ‫َ‬
‫‪ -‬ﺁﻳﺔ ﺍﻟﺮﺑﺎ‪ :‬ﻳَﺎ ﺃﻳﱡ َﻬﺎ ﺍﻟﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﺍﺗﱠﻘُﻮﺍ ﱠ‬
‫ﺴﺒَﺖ َﻭﻫ ْﻢ ﻻ ﻳُﻈﻠ ُﻤﻮﻥَ )‪(281 :2\87‬‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫}ِ ﺛ ُ ﱠﻢ ﺗ َﻮﻓﻰ ﻛﻞ ﻧَﻔ ٍﺲ َﻣﺎ ﻛ َ‬
‫َ‬ ‫ْ‬ ‫ﱡ‬ ‫ُ‬ ‫ﱠ‬ ‫ُ‬ ‫َﻭﺍﺗﱠﻘُﻮﺍ ﻳَ ْﻮ ًﻣﺎ ﺗ ُ ْﺮ َﺟﻌُﻮ َﻥ ﻓِﻴ ِﻪ ﺇِﻟَﻰ ﱠ‬ ‫‪-‬‬
‫ﺴ ’ﻤﻰ ﻓَﺎ ْﻛﺘُﺒُﻮﻩ ُ )‪(282 :2\87‬‬ ‫‪ -‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ِﺇﺫَﺍ ﺗَﺪ َﺍﻳَ ْﻨﺘ ُ ْﻢ ِﺑﺪَﻳ ٍْﻦ ﺇِﻟَﻰ ﺃ َ َﺟ ٍﻞ ُﻣ َ‬
‫ﻋﻠَ ْﻴ ِﻪ ﺗ ََﻮ ﱠﻛ ْﻠﺖُ َﻭﻫ َُﻮ‬
‫} ُ َﻻ ﺇِﻟَﻪَ ﺇِ ﱠﻻ ﻫ َُﻮ َ‬‫ﻲ ﱠ‬‫ﺴﺒِ َ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﺑِ ْﺎﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ َﺭ ٌ‬
‫ﺅُﻭﻑ َﺭﺣِ ﻴ ٌﻢ‪ .‬ﻓَﺈ ِ ْﻥ ﺗ ََﻮﻟﱠ ْﻮﺍ ﻓَﻘُ ْﻞ َﺣ ْ‬ ‫ﻳﺺ َ‬ ‫ﻋﻨِﺘ ﱡ ْﻢ َﺣ ِﺮ ٌ‬ ‫ﻋﻠَ ْﻴ ِﻪ َﻣﺎ َ‬ ‫ﻳﺰ َ‬ ‫ﻋ ِﺰ ٌ‬ ‫ﺳﻮ ٌﻝ ﻣِ ْﻦ ﺃ َ ْﻧﻔُ ِﺴ ُﻜ ْﻢ َ‬ ‫‪ -‬ﻟَﻘَﺪْ َﺟﺎ َء ُﻛ ْﻢ َﺭ ُ‬
‫َﺭﺏﱡ ْﺍﻟﻌَ ْﺮ ِﺵ ْﺍﻟﻌَﻈِ ِﻴﻢ )‪(129-128 :9\113‬‬
‫}ِ َﻭ ْﺍﻟﻔَﺘْ ُﺢ )‪(1 :110\114‬‬ ‫‪ -‬ﺳﻮﺭﺓ ﺍﻟﻨﺼﺮ ﺍﻟﺘﻲ ﺗﺒﺪﺃ ﻛﻤﺎ ﻳﻠﻲ‪ِ :‬ﺇﺫَﺍ َﺟﺎ َء ﻧَﺼ ُْﺮ ﱠ‬
‫َ‬
‫ﺻﺎ ِﻟﺤًﺎ َﻭ َﻻ ﻳُ ْﺸ ِﺮ ْﻙ ﺑِ ِﻌﺒَﺎﺩَﺓِ َﺭﺑِّ ِﻪ ﺃ َﺣﺪًﺍ )‪(110 :18\69‬‬ ‫ﻋ َﻤ ًﻼ َ‬ ‫ْ‬
‫ﻲ ﺃَﻧﱠ َﻤﺎ ﺇِﻟَ ُﻬ ُﻜ ْﻢ ﺇِﻟَﻪ ٌ َﻭﺍﺣِ ﺪ ٌ ﻓَ َﻤ ْﻦ َﻛﺎﻥَ ﻳَﺮْ ﺟُﻮﺍ ِﻟﻘَﺎ َء َﺭﺑِّ ِﻪ ﻓَﻠﻴَ ْﻌ َﻤ ْﻞ َ‬ ‫‪ -‬ﻗُ ْﻞ ﺇِﻧﱠ َﻤﺎ ﺃَﻧَﺎ ﺑَﺸ ٌَﺮ ﻣِ ﺜْﻠُ ُﻜ ْﻢ ﻳُﻮ َﺣﻰ ﺇِﻟَ ﱠ‬
‫ﺍﻟﺰﻛَﺎﺓ َ‬ ‫ﺼ َﻼﺓ َ َﻭﺁ َﺗ َُﻮﺍ ﱠ‬ ‫ﺻ ٍﺪ ﻓَﺈ ِ ْﻥ ﺗ َﺎﺑُﻮﺍ َﻭﺃَﻗَﺎ ُﻣﻮﺍ ﺍﻟ ﱠ‬
‫ﺼ ُﺮﻭ ُﻫ ْﻢ َﻭﺍ ْﻗﻌُﺪ ُﻭﺍ ﻟَ ُﻬ ْﻢ ُﻛ ﱠﻞ َﻣ ْﺮ َ‬ ‫ْﺚ َﻭ َﺟﺪْﺗ ُ ُﻤﻮ ُﻫ ْﻢ َﻭ ُﺧﺬُﻭ ُﻫ ْﻢ َﻭﺍ ْﺣ ُ‬ ‫ﺸ ِﺮﻛِﻴﻦَ َﺣﻴ ُ‬ ‫ﺴﻠَ َﺦ ْﺍﻷ َ ْﺷ ُﻬ ُﺮ ْﺍﻟ ُﺤ ُﺮ ُﻡ ﻓَﺎ ْﻗﺘُﻠُﻮﺍ ْﺍﻟ ُﻤ ْ‬ ‫‪ -‬ﻓَﺈِﺫَﺍ ﺍ ْﻧ َ‬
‫ﻮﺭ َﺭﺣِ ﻴ ٌﻢ )‪. (5 :9\113‬‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬ ‫ﱠ‬
‫ﺳﺒِﻴﻠ ُﻬ ْﻢ ﺇِﻥ }َ ﻏﻔ ٌ‬ ‫َ‬ ‫ﻓَﺨَﻠﱡﻮﺍ َ‬
‫‪2‬‬

‫ﻭﻳﺮﺗﺐ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﺍﻟﺴﻮﺭ ﻭﻓﻘًﺎ ﻟﻄﻮﻟﻬﺎ ﻣﻊ ﺍﺳﺘﺜﻨﺎءﺍﺕ ﻛﺜﻴﺮﺓ ﻛﻤﺎ ﻧﺮﻯ ﻣﻦ ﺍﻟﺠﺪﻭﻝ ﺍﻟﻼﺣﻖ‪ .‬ﻭﻳﻌﺘﻘﺪ ﺑﻌﺾ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻫﻮ‬
‫ﺗﻮﻗﻴﻔﻲ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺃﻗﺮﻩ ﺑﺘﻌﻠﻴﻢ ﻣﻦ ﺍﻟﻤﻼﻙ ﺟﺒﺮﻳﻞ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺮﺃﻱ ﺍﻟﺴﺎﺋﺪ ﻳﻔﺮﻕ ﺑﻴﻦ ﺗﺮﺗﻴﺐ ﺍﻵﻳﺎﺕ ﺩﺍﺧﻞ ﺍﻟﺴﻮﺭ ﻭﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ‪ .‬ﻓﺘﺮﺗﻴﺐ ﺍﻵﻳﺎﺕ‬
‫ﺗﻮﻗﻴﻔﻲ ﺑﻴﻨﻤﺎ ﻳﺮﻯ ﺟﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎء ﺃﻥ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ ﺍﺗﻔﺎﻗﻲ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﺴﻴﻮﻁﻲ‪ .3‬ﻭﻳﻘﻮﻝ ﻛﻤﺎﻝ ﺍﻟﺤﻴﺪﺭﻱ ﺍﻟﺸﻴﻌﻲ‪» :‬ﺃﻣﺎ ﺍﻟﺘﺮﺗﻴﺐ ﺑﻴﻦ ﺳﻮﺭ ﺍﻟﻤﺼﺤﻒ‬
‫ﺍﻟﺸﺮﻳﻒ ﻓﻘﺪ ﺍﺩﻋﻲ ﺃﻳﻀًﺎ ﺃﻧﻪ ﺗﺮﺗﻴﺐ ﻭﺣﻴﺎﻧﻲ ﺗﻮﻗﻴﻔﻲ ﻗﺪ ﺣﺼﻞ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ‪ ،‬ﻭﺗﻔﺼﻴﻞ ﺍﻟﻜﻼﻡ ﻓﻲ ﻫﺬﺍ ﺍﻻﺗﺠﺎﻩ ﻻ ﻳﺠﺮ ﻧﻔﻌًﺎ ﺃﻭ ﻓﺎﺋﺪﺓ؛ ﻟﻌﺪﻡ ﺗﺮﺗﺐ ﺍﻵﺛﺎﺭ‬
‫ﻣﻀﺮ ﻓﻲ ﺍﻟﻤﻘﺎﻡ ﺑﺸﻲء«‪ .‬ﻭﻓﻴﻤﺎ ﻳﺨﺺ ﺗﺮﺗﻴﺐ ﺍﻵﻳﺎﺕ ﺩﺍﺧﻞ ﺍﻟﺴﻮﺭ‪ ،‬ﻳﻘﻮﻝ‪» :‬ﺍﻟﻤﻌﺘﻘﺪ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ٍ‬ ‫ﺍﻟﻤﻌﺮﻓﻴﺔ ﻭﺍﻟﻔﻘﻬﻴﺔ ﻋﻠﻴﻪ؛ ﻻﻥ ﺗﻘﺪﻡ ﺍﻟﺴﻮﺭﺓ ﻭﺗﺄﺧﺮﻫﺎ ﻏﻴﺮ‬
‫ﺍﻟﻤﻮﺟﻮﺩ ﺑﺄﻳﺪﻳﻨﺎ ﻗﺪ ﺟﻤﻊ ﻓﻲ ﻋﻬﺪ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻥ ﺁﻳﺎﺕ ﻛﻞ ﺳﻮﺭﺓ ﻣﻦ ﺳﻮﺭﻩ ﻗﺪ ﺟﺮﻯ ﺗﺮﺗﻴﺒﻬﺎ ﺑﺈﺷﺮﺍﻑ ﺍﻟﺮﺳﻮﻝ ﻭﻟﻢ ﻳﻘﻊ ﻓﻴﻪ ﺃﻱ ﺍﺧﺘﻼﻑ ﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ‬
‫ﻳﺬﻫﺐ ﺇﻟﻴﻪ ﺍﻻﺗﺠﺎﻩ ﺍﻟﻌﺎﻡ ﻣﻦ ﻋﻠﻤﺎء ﺍﻟﻤﺪﺭﺳﺘﻴﻦ«‪ .‬ﻭﻳﺸﻴﺮ ﺇﻟﻰ ﻣﻮﻗﻒ ﺍﻟﺴﻴﺪ ﺍﻟﻄﺒﺎﻁﺒﺎﺋﻲ‪ ،‬ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪» :‬ﺃﻥ ﻭﻗﻮﻉ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﻲ ﻧﺰﻟﺖ ﻣﺘﻔﺮﻗﺔ‬
‫ﻣﻮﻗﻌﻬﺎ ﺍﻟﺬﻱ ﻫﻲ ﻓﻴﻪ ﺍﻵﻥ ﻟﻢ ﻳﺨﻞ ﻋﻦ ﻣﺪﺍﺧﻠﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﻻﺟﺘﻬﺎﺩ«‪ .4‬ﻭﻳﺄﺧﺬ ﺻﺒﻴﺢ ﺑﺎﻟﺮﺃﻱ ﺍﻟﻘﺎﺋﻞ ﺇﻥ ﺗﺮﺗﻴﺐ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺗﻮﻗﻴﻔﻲ ﻭﻟﻜﻨﻪ ﻳﻀﻴﻒ ﺑﺄﻧﻪ‬
‫»ﻻ ﻳﻤﻜﻦ ﺍﻻﻫﺘﺪﺍء ﺣﺘﻰ ﺍﻵﻥ – ﻋﻠﻰ ﺍﻟﺠﺰﻡ ﻭﺍﻟﻴﻘﻴﻦ – ﺇﻟﻰ ﺧﻄﺔ ﻣﻌﻴﻨﺔ ﺗﻘﻮﻝ ﺇﻥ ﺭﺳﻮﻝ ﷲ ﺳﺎﺭ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ ﺃﻭ ﺃﻥ ﺍﻟﻮﺣﻲ ﺍﻟﺘﺰﻣﻬﺎ ﻓﻲ ﺇﺭﺷﺎﺩﻩ ﺇﻟﻰ‬
‫ً‬
‫ﻓﻮﺍﺻﻼ‬ ‫ﻣﺜﻼ ﺳﻮﺭﺓ ﺍﻟﻤﺰﻣﻞ )‪ .(73\3‬ﻓﻬﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﻜﻴﺔ ﺇﻻ ﺍﻵﻳﺎﺕ ‪ 10‬ﻭ‪ 11‬ﻭ‪ 20‬ﻓﻤﺪﻧﻴﺔ‪ .‬ﻓﺎﻵﻳﺎﺕ ﺍﻟﺘﺴﻊ ﻋﺸﺮﺓ ﺍﻷﻭﻟﻰ ﺗﻠﺘﺰﻡ‬ ‫ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ«‪ .5‬ﻭﻳﻀﺮﺏ ً‬
‫ﻋﺎ‪ .‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺗﻌﺪ ﻣﻦ ﺃﻁﻮﻝ ﺁﻳﺎﺕ‬ ‫ﻣﺘﺴﻠﺴﻼ‪ .‬ﻏﻴﺮ ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﻌﺸﺮﻳﻦ ﺍﻷﺧﻴﺮﺓ – ﻭﻫﻲ ﻣﺪﻧﻴﺔ – ﺗﻐﻴﺮﺕ ﻧﻐ ًﻤﺎ ﻭﻣﻮﺿﻮ ً‬ ‫ً‬ ‫ﻋﺎ‬ ‫ﻣﺘﺼﻼ ﻭﻣﻮﺿﻮ ً‬ ‫ً‬ ‫ﻭﺍﺣﺪﺓ ﺗﻘﺮﻳﺒًﺎ ﻭﻧﻐ ًﻤﺎ‬
‫ﺍﻟﻘﺮﺁﻥ ﺃﻟﺤﻘﺖ ﺑﺴﻮﺭﺓ ﺁﻳﺎﺗﻬﺎ ﻗﺼﻴﺮﺓ ﻭﻧﻐﻤﺎﺗﻬﺎ ﻭﻓﻮﺍﺻﻠﻬﺎ ﻣﺘﺼﻠﺔ‪ .‬ﻓﻤﺎ ﻭﺟﻪ ﺇﺿﺎﻓﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ؟ ﻳﺠﻴﺐ ﺻﺒﻴﺢ‪:‬‬
‫ﻻ ﺳﺒﻴﻞ ﻟﻠﺮﺩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ .‬ﻭﻏﺎﻳﺔ ﻣﺎ ﻧﻘﻮﻝ ﺇﻧﻬﺎ ﺇﺭﺍﺩﺓ ﺇﻟﻬﻴﺔ ﺍﻗﺘﻀﺖ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻟﻬﺬﻩ ﺍﻵﻳﺔ ﻭﻟﻐﻴﺮﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﻒ ﻋﻨﺪﻫﺎ ﻛﻤﺎ‬
‫ﻭﻗﻔﻨﺎ ﻧﺤﻦ ﻫﻨﺎ‪ .‬ﻭﻟﻢ ﻳﺮﺩ ﻋﻦ ﺭﺳﻮﻝ ﷲ ﻭﻻ ﺻﺤﺎﺑﺘﻪ ﻗﻮﻝ ﻳﻔﺴﺮ ﺣﻜﻤﺔ ﺍﻟﺘﺮﺗﻴﺐ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻌﻠﻤﺎء ﺗﺤﺎﺷﻮﺍ ﺍﻟﺒﺤﺚ ﻓﻲ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ‪ ،‬ﺍﻛﺘﻔﺎ ًء ﺑﻤﺎ ﺗﻘﺮﺭ ﻭﺛﺒﺖ‬
‫ﺃﻥ ﺟﺒﺮﻳﻞ ﻛﺎﻥ ﻳﺮﺷﺪ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻰ ﺍﻟﺘﺮﺗﻴﺐ ﻓﻜﺎﻥ ﺍﻟﻨﺒﻲ ﻳﺄﻣﺮ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺄﻥ ﺗﻜﻮﻥ ﺍﻵﻳﺔ ﻓﻲ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻗﺮﺭﻩ ﻟﻬﺎ‪.6‬‬
‫ﻓﻤﺎ ﻳﻌﺘﺒﺮ ﻋﻴﺒًﺎ ﺇﻧﺸﺎﺋﻴًﺎ ﻳﺒﺮﺭﻩ ﻣﺆﻟﻔﻨﺎ ﺑﺎﻟﻐﻴﺒﻴﺎﺕ‪ .‬ﻭﻓﻴﻤﺎ ﻳﺨﺺ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ‪ ،‬ﻳﺮﻯ ﺻﺒﻴﺢ ﺑﺄﻧﻪ »ﺑﺎﺟﺘﻬﺎﺩ ﺍﻟﻠﺠﻨﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﺇﻟﻰ ﺍﻷﺧﺬ ﺑﺎﻷﻗﻮﺍﻝ ﺍﻟﺘﻲ‬
‫ﺳﻮﺭﺍ‬ ‫ً‬ ‫ﺗﺤﺎﻭﻝ ﺃﻥ ﺗﺴﻨﺪ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺇﻟﻰ ﺃﻣﺮ ﺭﺳﻮﻝ ﷲ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﺆﺧﺬ ﺑﻪ ﻫﻮ ﺃﻧﻪ ﻗﺪ ﻳﻜﻮﻥ ﻋﺮﻑ ﻋﻦ ﺍﻟﻨﺒﻲ ﺃﻧﻪ ﻗﺎﻝ ﺇﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻗﺒﻞ ﺗﻠﻚ ﻭﻋﻴﻦ‬
‫ﻣﻌﻴﻨﺔ‪ ،‬ﺃﻣﺎ ﺗﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ ﻓﻘﺪ ﺗﺮﻛﻪ ﻻﺟﺘﻬﺎﺩ ﺃﻣﺔ ﺍﻹﺳﻼﻡ ﻣﻦ ﺑﻌﺪﻩ‪.«1‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪77-73‬؛ ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.41-40‬‬ ‫‪1‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪ .86-81‬ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.62-61‬‬ ‫‪2‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪.170‬‬ ‫‪3‬‬

‫‪http://goo.gl/QglKgm‬‬ ‫‪4‬‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.214‬‬ ‫‪5‬‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.215-214‬‬ ‫‪6‬‬

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‫ﻫﺬﺍ ﻭﻻ ﻧﻌﺮﻑ ﺍﻷﺳﺒﺎﺏ ﻭﺭﺍء ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺤﺎﻟﻲ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﻭﺿﻊ ﺍﻟﺴﻮﺭ ﺍﻟﻤﺪﻧﻴﺔ ﺍﻟﻄﻮﻳﻠﺔ ﺫﺍﺕ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻘﺎﻧﻮﻧﻲ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ‬
‫ﺍﻟﻔﺎﺗﺤﺔ ﺣﺎﺟﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻬﺎ ﻟﺘﺴﻴﻴﺮ ﺷﺆﻭﻧﻬﺎ‪ .‬ﻫﺬﺍ ﻭﺗﺸﻴﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺇﻟﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﻳﻤﺘﻠﻜﻮﻥ ﻣﺼﺎﺣﻒ ﺫﺍﺕ ﺗﺮﺗﻴﺐ ﻣﺨﺘﻠﻒ‬
‫ﻋﻦ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺤﺎﻟﻲ‪ ،‬ﻭﺃﻥ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﻛﺎﻥ ﻳﻤﺘﻠﻚ ﻣﺼﺤﻔًﺎ ﻣﺮﺗﺒًﺎ ﻭﻓﻘًﺎ ﻟﻠﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،2‬ﻭﻟﻜﻦ ﻻ ﻧﻌﺮﻑ ﻣﺼﻴﺮﻩ ﺑﺎﻟﺘﺤﺪﻳﺪ‪ .‬ﻭﻳﺬﻛﺮ ﺍﺑﻦ ﺍﻟﻨﺪﻳﻢ )ﺗﻮﻓﻰ ﻋﺎﻡ‬
‫‪ (995‬ﻓﻲ ﺍﻟﻔﻬﺮﺳﺖ‪» :‬ﺭﺃﻳﺖ ﺃﻧﺎ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻋﻨﺪ ﺃﺑﻲ ﻳﻌﻠﻰ ﺣﻤﺰﺓ ﺍﻟﺤﺴﻨﻲ ﺭﺣﻤﻪ ﷲ ﻣﺼﺤﻔًﺎ ﻗﺪ ﺳﻘﻂ ﻣﻨﻪ ﺃﻭﺭﺍﻕ ﺑﺨﻂ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻁﺎﻟﺐ ﻳﺘﻮﺍﺭﺛﻪ ﺑﻨﻮ ﺣﺴﻦ‬
‫ﻋﻠﻰ ﻣﺮ ﺍﻟﺰﻣﺎﻥ ﻭﻫﺬﺍ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ ﻣﻦ ﺫﻟﻚ ﺍﻟﻤﺼﺤﻒ«‪ .3‬ﻭﻟﻜﻦ ﻟﻸﺳﻒ ﻓﻘﺪﺕ ﺻﻔﺤﺎﺕ ﺍﻟﻔﻬﺮﺳﺖ ﺍﻟﺘﻲ ﺗﺘﻜﻠﻢ ﻋﻦ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ‪ .‬ﻏﻴﺮ ﺃﻧﻨﺎ ﻧﺠﺪ ﻫﺬﺍ‬
‫ﺍﻟﺘﺮﺗﻴﺐ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻴﻌﻘﻮﺑﻲ )ﺗﻮﻓﻲ ﻋﺎﻡ ‪ .4(897‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺍﻥ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺤﺎﻟﻲ ﻟﻠﻘﺮﺁﻥ ﻟﻢ ﻳﻜﻦ ﻣﺘﻔﻘًﺎ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﻟﻰ ﻣﻦ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻻ ﻳﻤﻜﻦ ﺗﻔﺴﻴﺮ‬
‫ﻭﺟﻮﺩ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻤﺼﺎﺣﻒ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻮ ﺃﻥ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺤﺎﻟﻲ ﻟﻠﺴﻮﺭ ﻛﺎﻥ ﺗﻮﻗﻴﻔﻴًﺎ ﻭﻟﻴﺲ ﺍﺗﻔﺎﻗﻴًﺎ‪.‬‬
‫ﻭﺭﻏﻢ ﺍﺟﻤﺎﻉ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺤﺎﻟﻲ ﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻻ ﺷﻲء ﻳﻤﻨﻊ ﻋﻘﺎﺋﺪﻳًﺎ ﻣﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺇﺟﻤﺎﻉ ﻣﺨﺎﻟﻒ ﻣﺎ ﺩﺍﻡ ﺃﻥ ﺫﻟﻚ ﻻ ﻳﻤﺲ ﺑﻤﻀﻤﻮﻥ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻻ ﺷﻲء ﻳﻤﻨﻊ ﻣﻦ ﺇﻋﺪﺍﺩ ﻁﺒﻌﺔ ﻋﺮﺑﻴﺔ ﻟﻠﻘﺮﺁﻥ ﺧﺎﺻﺔ ﺑﺎﻟﺒﺎﺣﺜﻴﻦ ﻭﻓﻘًﺎ ﻟﺘﺮﺗﻴﺐ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻋﻠ ًﻤﺎ ﺑﺄﻥ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ ﺟﻤﻴﻌًﺎ ﺍﻫﺘﻤﻮﺍ‬
‫ﺑﻤﻌﺮﻓﺔ ﺍﻟﺴﻮﺭ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻤﻜﻴﺔ ﻭﺍﻟﻤﺪﻧﻴﺔ ﻭﺗﺴﻠﺴﻞ ﻧﺰﻭﻟﻬﺎ‪ ،‬ﻟﻤﻌﺮﻓﺔ ﻣﺮﺍﺣﻞ ﺍﻟﻮﺣﻲ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺳﺨﺔ ﻭﺍﻟﻤﻨﺴﻮﺧﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺍﻋﺘﺒﺮﻭﻩ ﺿﺮﻭﺭﻳًﺎ ﻟﻜﻞ ﻓﻘﻴﻪ‪.5‬‬
‫ﻓﻈﻬﺮﺕ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﻣﺆﻟﻔﺎﺕ ﻋﺪﺓ‪ .6‬ﻭﻟﻜﻨﻬﻢ ﻏﻴﺮ ﻣﺘﻔﻘﻴﻦ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻤﺴﺘﺸﺮﻗﻮﻥ ﺃﻳﻀًﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ .7‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻤﺴﺘﺤﻴﻞ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺗﺮﺗﻴﺐ ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﺤﻘﻴﻘﺔ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ‪ .‬ﻭﻟﻜﻨﻬﻢ ﻣﺘﻔﻘﻮﻥ ﻋﻠﻰ ﺗﻘﺴﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﻣﻜﻲ )ﺑﻤﻌﻨﻰ ﺍﻧﻪ ﻧﺰﻝ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ( ﻭﻣﺪﻧﻲ )ﺑﻤﻌﻨﻰ ﺍﻧﻪ ﻧﺰﻝ ﺑﻌﺪ‬
‫ﺍﻟﻬﺠﺮﺓ( ﻣﻊ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻲ ﺗﺤﺪﻳﺪ ﻣﺎ ﻫﻮ ﻣﻜﻲ ﻭﻣﺎ ﻫﻲ ﻣﺪﻧﻲ‪.‬‬
‫ﻭﻳﺮﻯ ﻋﻠﻤﺎء ﺍﻹﺳﻼﻡ ﺃﻥ »ﻻ ﺳﺒﻴﻞ ﺇﻟﻰ ﻣﻌﺮﻓﺔ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﺪﻧﻲ ﺇﻻ ﺑﻤﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﻴﻦ ﻓﻲ ﺫﻟﻚ ﻷﻧﻪ ﻟﻢ ﻳﺮﺩ ﻋﻦ ﺍﻟﻨﺒﻲ ﺑﻴﺎﻥ ﻟﻠﻤﻜﻲ ﻭﺍﻟﻤﺪﻧﻲ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺯﻣﺎﻧﻪ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﻛﻴﻒ ﻭﻫﻢ ﻳﺸﺎﻫﺪﻭﻥ ﺍﻟﻮﺣﻲ ﻭﺍﻟﺘﻨﺰﻳﻞ ﻭﻳﺸﻬﺪﻭﻥ ﻣﻜﺎﻧﻪ ﻭﺯﻣﺎﻧﻪ ﻭﺃﺳﺒﺎﺏ ﻧﺰﻭﻟﻪ ﻋﻴﺎﻧﺎ‪.‬‬
‫ﻧﻘﻼ ﺑﺎﺧﺘﺼﺎﺭ ﻋﻦ ﻛﺘﺎﺏ »ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ‬ ‫ﻭﻟﻴﺲ ﺑﻌﺪ ﺍﻟﻌﻴﺎﻥ ﺑﻴﺎﻥ«‪ .8‬ﺑﻴﺪ ﺃﻧﻬﻢ ﻭﺿﻌﻮﺍ ﻫﻨﺎﻙ ﻋﻼﻣﺎﺕ ﻭﺿﻮﺍﺑﻂ ﻳﻌﺮﻑ ﺑﻬﺎ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﺪﻧﻲ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻀﻮﺍﺑﻂ‪ً ،‬‬
‫ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ« ﻟﻠﺰﺭﻗﺎﻧﻲ‪ 9‬ﻫﻲ‪:‬‬
‫‪ (1‬ﻛﻞ ﺳﻮﺭﺓ ﻓﻴﻬﺎ ﻟﻔﻆ »ﻛﻼ« ﻓﻬﻲ ﻣﻜﻴﺔ ﻭﻗﺪ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺛﻼﺛﺎ ﻭﺛﻼﺛﻴﻦ ﻣﺮﺓ ﻓﻲ ﺧﻤﺲ ﻋﺸﺮﺓ ﺳﻮﺭﺓ‪.‬‬
‫‪ (2‬ﻛﻞ ﺳﻮﺭﺓ ﻓﻴﻬﺎ ﺳﺠﺪﺓ ﻓﻬﻲ ﻣﻜﻴﺔ‪.‬‬
‫‪ (3‬ﻛﻞ ﺳﻮﺭﺓ ﻓﻲ ﺃﻭﻟﻬﺎ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻓﻬﻲ ﻣﻜﻴﺔ ﺳﻮﻯ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﻓﺈﻧﻬﻤﺎ ﻣﺪﻧﻴﺘﺎﻥ ﺑﺎﻹﺟﻤﺎﻉ‪ .‬ﻭﻓﻲ ﺍﻟﺮﻋﺪ ﺧﻼﻑ‪.‬‬
‫‪ (4‬ﻛﻞ ﺳﻮﺭﺓ ﻓﻴﻬﺎ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎء ﻭﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻓﻬﻲ ﻣﻜﻴﺔ ﺳﻮﻯ ﺍﻟﺒﻘﺮﺓ‪.‬‬
‫‪ (5‬ﻛﻞ ﺳﻮﺭﺓ ﻓﻴﻬﺎ ﻗﺼﺔ ﺁﺩﻡ ﻭﺇﺑﻠﻴﺲ ﻓﻬﻲ ﻣﻜﻴﺔ ﺳﻮﻯ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺃﻳﻀًﺎ‪.‬‬
‫‪ (6‬ﻛﻞ ﺳﻮﺭﺓ ﻓﻴﻬﺎ »ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ« ﻭﻟﻴﺲ ﻓﻴﻬﺎ »ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ« ﻓﻬﻲ ﻣﻜﻴﺔ ﻣﻊ ﺑﻌﺾ ﺍﻻﺳﺘﺜﻨﺎءﺍﺕ ‪.‬‬
‫‪10‬‬

‫ﺼﻞ ﻫﻮ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﺼﻴﺮﺓ‪ ،‬ﻭﺳﻤﻲ ﻣﻔ ً‬

‫ﺼﻼ ﻟﻜﺜﺮﺓ ﻓﻮﺍﺻﻠﻪ‪.‬‬ ‫‪ (7‬ﻛﻞ ﺳﻮﺭﺓ ﻣﻦ ﺍﻟﻤﻔﺼﻞ ﻓﻬﻲ ﻣﻜﻴﺔ‪ .‬ﻭﺍﻟﻤﻔ ّ‬
‫‪ (8‬ﻛﻞ ﺳﻮﺭﺓ ﻓﻴﻬﺎ ﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﻔﺮﺍﺋﺾ ﻓﻬﻲ ﻣﺪﻧﻴﺔ‪.‬‬
‫‪ (9‬ﻛﻞ ﺳﻮﺭﺓ ﻓﻴﻬﺎ ﺇﺫﻥ ﺑﺎﻟﺠﻬﺎﺩ ﻭﺑﻴﺎﻥ ﻷﺣﻜﺎﻡ ﺍﻟﺠﻬﺎﺩ ﻓﻬﻲ ﻣﺪﻧﻴﺔ‪.‬‬
‫‪ (10‬ﻛﻞ ﺳﻮﺭﺓ ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻓﻬﻲ ﻣﺪﻧﻴﺔ ﻣﺎ ﻋﺪﺍ ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ .‬ﻭﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺗﻌﺘﺒﺮ ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻣﻜﻴﺔ ﻣﺎ ﻋﺪﺍ ﺍﻵﻳﺎﺕ ﺍﻹﺣﺪﻯ ﻋﺸﺮﺓ ﺍﻷﻭﻟﻰ‬
‫ﻣﻨﻬﺎ ﻓﺈﻧﻬﺎ ﻣﺪﻧﻴﺔ‪ .‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺫﻛﺮ ﻓﻴﻬﺎ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪.‬‬
‫ﻭﻗﺪ ﺍﻋﺘﻤﺪ ﻧﻮﻟﺪﻛﻪ )‪ Noldeke‬ﺗﻮﻓﻲ ﻋﺎﻡ ‪ (1930‬ﻋﻠﻰ ﺗﺤﻠﻴﻞ ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺤﺪﻳﺪ ﺗﺴﻠﺴﻞ ﺳﻮﺭ ﻭﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ‪ .‬ﻭﻫﻨﺎﻙ ﻣﺤﺎﻭﻟﺔ ﻟﻤﻌﺮﻓﺔ ﻫﺬﺍ ﺍﻟﺘﺴﻠﺴﻞ‬
‫‪11‬‬

‫ﻣﻦ ﺧﻼﻝ ﻋﻤﻠﻴﺎﺕ ﺣﺴﺎﺑﻴﺔ ﻣﻌﻘﺪﺓ ﺗﻌﺘﻤﺪ ﺃﻳﻀًﺎ ﻋﻠﻰ ﺗﺤﻠﻴﻞ ﺍﻷﺳﻠﻮﺏ )‪ ،(stylometry‬ﻭﻟﻜﻨﻨﺎ ﻧﺮﻯ ﺻﻌﻮﺑﺔ ﺑﺎﻟﻐﺔ ﻓﻲ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺤﺴﺎﺑﻲ‪.12‬‬
‫ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺇﺣﺪﻯ ﺗﻠﻚ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ ﻭﺍﻵﻳﺎﺕ‪ :‬ﻛﻴﻒ ﻧﺮﺗﺐ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻤﺘﻜﺮﺭﺓ ﺑﺼﻮﺭ ﻣﺨﺘﻠﻔﺔ ﻓﻲ ﺑﻌﺾ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻣﺜﻞ ﺭﻭﺍﻳﺔ ﻧﻮﺡ‬
‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻮﻁ ﻭﻣﻮﺳﻰ ﻭﻳﻮﻧﺲ ﻭﻳﺤﻴﻰ ﻭﻋﻴﺴﻰ ﻭﻣﺮﻳﻢ ﻭﺻﺎﻟﺢ ﻭﺷﻌﻴﺐ ﻭﻏﻴﺮﻫﻢ؟ ﻓﻬﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻧﺰﻟﺖ ﻣﺘﻜﺮﺭﺓ ﺃﻡ ﺃﻧﻬﺎ ﻧﺰﻟﺖ ﻣﺮﺓ ﻭﺍﺣﺪﺓ؟ ﻭﻫﻞ‬
‫ﺗﻜﺮﺍﺭﻫﺎ ﺟﺎء ﺑﺴﺒﺐ ﻭﺟﻮﺩ ﻧﺴﺦ ﻣﺘﻔﺮﻗﺔ ﻟﻠﻘﺮﺁﻥ ﺗﻢ ﺗﺠﻤﻴﻌﻬﺎ ﺑﻴﻦ ﺩﻓﺘﻲ ﺍﻟﻤﺼﺤﻒ )ﻭﺍﻟﺬﻱ ﻳﻌﻨﻲ ﻣﻠﻔًﺎ ﻳﺠﻤﻊ ﺍﻟﺼﺤﻒ( ﺧﻮﻓًﺎ ﻣﻦ ﺇﻫﻤﺎﻝ ﺑﻌﻀﻬﺎ ﻟﻘﺪﺍﺳﺘﻬﺎ ﻋﻨﺪ‬
‫ﻗﺒﻼ ﻭﻳﺒﺪﻝ ﻭﻳﻐﻴﺮ ﻭﻳﻌﻴﺪ ﻭﻳﻜﺮﺭ؟‬ ‫ﺃﺗﺒﺎﻋﻬﺎ؟ ﺃﻡ ﺃﻥ ﺍﻟﺘﻜﺮﺍﺭ ﻧﺠﻢ ﻋﻦ ﻁﻮﻝ ﻓﺘﺮﺓ ﻛﺘﺎﺑﺔ ﺍﻵﻳﺎﺕ ﺧﻼﻝ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻛﺎﻥ ﻣﺤﻤﺪ ﻳﻨﺴﻰ ﺧﻼﻟﻬﺎ ﻣﺎ ﺃﺗﻰ ﺑﻪ ً‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺘﻲ ﺗﺘﻔﻖ ﻣﻊ ﺃﻋﺮﺍﺽ ﺻﺮﻉ ﺍﻟﻔﺺ ﺍﻟﺼﺪﻏﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﺘﺎﺑﻪ ﻭﻳُﺴﺘﺪﻝ ﻋﻠﻴﻪ ﻣﻦ ﻫﻴﺌﺘﻪ ﺃﺛﻨﺎء ﺍﻟﻨﻮﺑﺎﺕ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻨﺘﺎﺑﻪ ﺃﻣﺎﻡ ﺍﻟﻤﻘﺮﺑﻴﻦ ﺑﻪ‬
‫ﻭﻣﻦ ﺗﻬﻠ ُﻬﻞ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻓﺴﺎﺩ ﺗﺮﺍﻛﻴﺐ ﺍﻟﺘﻌﺎﺑﻴﺮ ﻭﺍﻟﺠﻤﻞ ﻭﻛﺜﺮﺓ ﺍﻟﺤﺬﻑ ﻭﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻭﺍﻻﻟﺘﻔﺎﺕ ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻐﺮﻳﺒﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻴﻪ‪.‬‬

‫ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪ .217‬ﻭﺃﻧﻈﺮ ﺭﺃﻳًﺎ ﻣﺨﺎﻟ ًﻔﺎ ﻓﻲ ﻣﻘﺎﻝ ﻁﻪ ﻋﺎﺑﺪﻳﻦ ﻁﻪ‪ :‬ﺗﺮﺗﻴﺐ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ــ ﺩﺭﺍﺳﺔ ﺗﺤﻠﻴﻠﻴﺔ ﻷﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎء‪ ،‬ﻣﺠﻠﺔ ﺍﻟﺒﺤﻮﺙ ﻭﺍﻟﺪﺭﺍﺳﺎﺕ‬ ‫‪1‬‬

‫ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺑﻤﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ﺑﺎﻟﻤﺪﻳﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺍﻟﻌﺪﺩ ﺍﻟﺘﺎﺳﻊ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﺴﺎﺩﺳﺔ‪ ،‬ﺍﻟﻤﺤﺮﻡ ‪1432-1431‬ﻫـ‪ ،‬ﺍﻟﻤﻮﺍﻓﻖ ﺩﻳﺴﻤﺒﺮ ‪ ،2010-2009‬ﺹ ‪-21‬‬
‫‪.(http://goo.gl/JEJ68e) 94‬‬
‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪ 171‬ﻭ‪.195‬‬ ‫‪2‬‬

‫ﺍﺑﻦ ﺍﻟﻨﺪﻳﻢ‪ :‬ﺍﻟﻔﻬﺮﺳﺖ‪.‬‬ ‫‪3‬‬

‫ﺗﺎﺭﻳﺦ ﺍﻟﻴﻌﻘﻮﺑﻲ )‪ .(http://goo.gl/j5uaUl‬ﺃﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ ﺑﻴﻦ ﺗﺮﺗﻴﺐ ﻣﺼﺎﺣﻒ ﻋﻠﻲ ﻭﺃُﺑﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻌﺰﻳﺰﻱ‪ :‬ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺃﺳﺪ ﺍﻹﺳﻼﻡ ﻭﻗﺪﻳﺴﻪ‪.‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﻣﺎ ﻳﻘﻮﻟﻪ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻘﺮﺁﻥ ﺣﻮﻝ ﻓﻮﺍﺋﺪ ﻣﻌﺮﻓﺔ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﺪﻧﻲ‪http://goo.gl/cI0gIX :‬‬ ‫‪5‬‬

‫ﺍﻧﻈﺮ ﻣﺎ ﻳﻘﻮﻟﻪ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻘﺮﺁﻥ ﺣﻮﻝ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﺪﻧﻲ‪http://goo.gl/5sCdzK :‬‬ ‫‪6‬‬

‫ﻗﺎﻡ ﺍﻟﺤﺪﺍﺩ ﺑﻮﺿﻊ ﻻﺋﺤﺔ ﻟﺘﺮﺗﻴﺐ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻌﺪﺓ ﻣﺼﺎﺩﺭ ﺇﺳﻼﻣﻴﺔ )ﻓﺆﺍﺩ\ﺍﻷﺯﻫﺮ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺟﻌﻔﺮ ﻭﻋﻜﺮﻣﺔ ﻭﺟﺎﺑﺮ ﻭﺍﻟﺨﺎﺯﻥ ﻭﺍﻟﻄﺒﺮﺳﻲ ﻭﺍﻟﺴﻴﻮﻁﻲ( ﻣﻀﻴﻔًﺎ ﺇﻟﻴﻬﺎ ﺗﺮﺗﻴﺐ‬ ‫‪7‬‬

‫ﺍﻟﻤﺴﺘﺸﺮﻗﻴﻦ ﻧﻮﻟﺪﻛﻪ ﻭﺑﻼﺷﻴﺮ )ﺍﻟﺤﺪﺍﺩ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺹ ‪ .(316-298‬ﻭﻧﺠﺪ ﻣﻘﺎﺭﻧﺔ ﺑﻴﻦ ﺗﺮﺗﻴﺐ ﻣﺼﺎﺣﻒ ﻋﻠﻲ ﻭﺃُﺑﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻌﺰﻳﺰﻱ‪:‬‬
‫ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺃﺳﺪ ﺍﻹﺳﻼﻡ ﻭﻗﺪﻳﺴﻪ‪.‬‬
‫ﺍﻟﺰﺭﻗﺎﻧﻲ‪ :‬ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ‪ ،‬ﺹ ‪.161‬‬ ‫‪8‬‬

‫ﺍﻟﻤﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ‪ ،‬ﺹ ‪ .163-162‬ﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.119-118‬‬ ‫‪9‬‬

‫ﻭﻫﻨﺎﻙ ﺍﺳﺘﺜﻨﺎءﺍﺕ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻓﺎﻵﻳﺎﺕ ﺍﻟﻤﺪﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺟﺎء ﻓﻴﻬﺎ »ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ«‪ 21 :2\87 :‬ﻭ‪ 168‬ﻭ‪ 1 :4\92‬ﻭ‪ 170‬ﻭ‪ 174‬ﻭ‪ 1 :22\103‬ﻭ‪ 5‬ﻭ‪ 49‬ﻭ‪ 73‬ﻭ‪.13 :49\106‬‬ ‫‪10‬‬

‫ﻧﻮﻟﺪﻛﻪ‪ :‬ﺗﺎﺭﻳﺦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪.210-58‬‬ ‫‪11‬‬

‫ﻭﻫﺬﺍ ﻣﺎ ﻳﻨﺘﻬﺠﻪ ﻛﻞ ﻣﻦ ﺍﻹﻳﺮﺍﻧﻲ ﻣﻬﺪﻱ ﺑﺎﺯﺭﮔﺎﻥ ﻭﺍﻹﻳﺮﺍﻧﻲ ﺑﻬﻨﺎﻡ ﺻﺎﺩﻗﻲ‪ .‬ﺃﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﻣﻘﺎﻝ ﺑﻬﻨﺎﻡ ﺻﺎﺩﻗﻲ ﺍﻟﺬﻱ ﻳﺤﻠﻞ ﻭﻳﺪﺧﻞ ﺗﺤﺴﻴﻨﺎﺕ ﻋﻠﻰ ﻣﻨﻬﺞ ﻣﻬﺪﻱ ﺑﺎﺯﺭﮔﺎﻥ‬ ‫‪12‬‬

‫‪ .Sadeghi: The chronology of the Qurʾān: A stylometric research program‬ﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﻛﺘﺎﺏ‪Jean-Jacques Walter: Le Coran révélé par la :‬‬
‫‪.théorie des codes, Éditions de Paris, Paris, 2014‬‬
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‫ﻭﺭﻏﻢ ﺇﻗﺮﺍﺭ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺄﻫﻤﻴﺔ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﺪﻧﻲ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻟﻴﺴﺖ ﻫﻨﺎﻙ ﻁﺒﻌﺔ ﻟﻠﻘﺮﺁﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺮﺗﺒﺔ ﻭﻓﻘًﺎ ﻟﻠﺘﺴﻠﺴﻞ‬
‫ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﻋﻠ ًﻤﺎ ﺑﺄﻥ ﺑﻌﺾ ﺍﻟﻤﺆﻟﻔﻴﻦ ﻓﻲ ﻋﺼﺮﻧﺎ ﻗﺪ ﺍﻗﺘﺮﺣﻮﺍ ﺍﻟﻘﻴﺎﻡ ﺑﻬﺬﺍ ﺍﻟﻌﻤﻞ ﻟﺘﺴﻬﻴﻞ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﻢ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻣﺤﻤﺪ ﺃﺣﻤﺪ ﺧﻠﻒ ﷲ‬
‫)ﺗﻮﻓﻲ ﻋﺎﻡ ‪ 1(1991‬ﻭﻧﺼﺮ ﺣﺎﻣﺪ ﺃﺑﻮ ﺯﻳﺪ )ﺗﻮﻓﻲ ﻋﺎﻡ ‪ .2(2010‬ﻭﻛﺮﺱ ﺍﻟﺠﺎﺑﺮﻱ )ﺗﻮﻓﻲ ﻋﺎﻡ ‪ (2010‬ﻋﺪﺓ ﺻﻔﺤﺎﺕ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﻓﻲ ﻛﺘﺎﺏ ﻟﻪ‬
‫ﺣﻮﻝ ﺍﻟﻘﺮﺁﻥ‪ .3‬ﻭﻗﺪ ﺟﺎء ﻓﻲ ﻣﺠﻠﺔ ﺍﻷﺯﻫﺮ ﻟﺸﻬﺮ ﺭﻣﻀﺎﻥ ﺳﻨﺔ ‪1950\1370‬ﻡ ﻣﺠﻠﺪ ‪ 22‬ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﺇﻥ ﺗﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻭﺿﻌﻪ ﺍﻟﺤﺎﻟﻲ ﻳﺒﻠﺒﻞ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﻳﻀﻴﻊ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺗﻨﺰﻳﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻷﻧﻪ ﻳﺨﺎﻟﻒ ﻣﻨﻬﺞ ﺍﻟﺘﺪﺭﺝ ﺍﻟﺘﺸﺮﻳﻌﻲ‪ ،‬ﺍﻟﺬﻱ ﺭﻭﻋﻲ ﻓﻲ ﺍﻟﻨﺰﻭﻝ‪،‬‬
‫ﻭﻳﻔﺴﺪ ﻧﻈﺎﻡ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﻄﺒﻴﻌﻲ ﻟﻠﻔﻜﺮﺓ‪ ،‬ﻷﻥ ﺍﻟﻘﺎﺭﻱء ﺇﺫﺍ ﺍﻧﺘﻘﻞ ﻣﻦ ﺳﻮﺭﺓ ﻣﻜﻴﺔ ﺇﻟﻰ ﺳﻮﺭﺓ ﻣﺪﻧﻴﺔ‪ ،‬ﺍﺻﻄﺪﻡ ﺻﺪﻣﺔ ﻋﻨﻴﻔﺔ‪ ،‬ﻭﺍﻧﺘﻘﻞ ﺑﺪﻭﻥ ﺗﻤﻬﻴﺪ‪ ،‬ﺇﻟﻰ ﺟﻮ‬
‫ﻏﺮﻳﺐ ﻋﻦ ﺍﻟﺠﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﺻﺎﺭ ﻛﺬﻟﻚ ﻳﻨﺘﻘﻞ ﻣﻦ ﺩﺭﺱ ﻓﻲ ﺍﻟﺤﺮﻭﻑ ﺍﻷﺑﺠﺪﻳﺔ ﺇﻟﻰ ﺩﺭﺱ ﻓﻲ ﺍﻟﺒﻼﻏﺔ‪.4‬‬
‫ﻭﻻ ﻳﺰﺍﻝ ﺍﻗﺘﺮﺍﺡ ﺍﻟﻤﻔﻜﺮﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﻨﺘﻈﺮ ﻣﻦ ﻳﺤﻘﻘﻪ‪ ،‬ﻋﻠﻰ ﺃﻥ ﻳﺘﻢ ﺫﻟﻚ ﻣﻦ ﻗِﺒَﻞ ﻟﺠﻨﺔ ﻣﺘﺨﺼﺼﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻤﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻤﺘﺨﺼﺼﻴﻦ‬
‫ﺣﺘﻰ ﻳﺴﻤﺢ ﺑﺘﺪﺍﻭﻟﻬﺎ ﺭﺳﻤﻴًﺎ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﻓﻲ ﺍﻧﺘﻈﺎﺭ ﺗﺤﻘﻴﻖ ﻫﺬﻩ ﺍﻷﻣﻨﻴﺔ‪ ،‬ﺃﺧﺬﻧﺎ ﻋﻠﻰ ﻋﺎﺗﻘﻨﺎ ﻧﺸﺮ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ‪.‬‬
‫ﻭﺑﻤﺎ ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺫﺍﺗﻬﻢ ﻏﻴﺮ ﻣﺘﻔﻘﻴﻦ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺳﻮﺭ ﻭﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﺍﺗﺒﻌﻨﺎ ﻓﻲ ﻁﺒﻌﺘﻨﺎ ﻫﺬﻩ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻱ ﻳﺤﻮﺯ ﻋﻠﻰ ﻗﺒﻮﻝ ﻭﺍﺳﻊ ﺑﻴﻦ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﻗﺘﺮﺣﺘﻪ ﻟﺠﻨﺔ ﺍﻷﺯﻫﺮ ﺍﻟﺘﻲ ﺃﻋﺪﺕ ﻣﺼﺤﻒ ﺍﻟﻤﻠﻚ ﻓﺆﺍﺩ ﺍﻟﻤﻄﺒﻮﻉ ﻓﻲ ﻣﺼﺮ ﻋﺎﻡ ‪ .1923‬ﻭﻗﺪ ﺃﺷﺎﺭﺕ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻁﺒﻌﺎﺕ‬
‫ﻭﺗﺮﺟﻤﺎﺕ ﻛﺜﻴﺮﺓ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻣﻦ ﺑﻴﻨﻬﺎ ﺗﻠﻚ ﺍﻟﺘﻲ ﺃﺻﺪﺭﻫﺎ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪ .‬ﻭﻳﺬﻛﺮ ﻣﺼﺤﻒ ﺍﻟﻤﻠﻚ ﻓﺆﺍﺩ ﺗﺤﺖ ﺍﺳﻢ ﺍﻟﺴﻮﺭﺓ ﺇﻥ‬
‫ﻛﺎﻧﺖ ﻣﻜﻴﺔ ﺃﻡ ﻣﺪﻧﻴﺔ‪ ،‬ﻭﺭﻗﻤﻬﺎ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪ .‬ﻭﻭﻓﻘًﺎ ﻟﻬﺬﺍ ﺍﻟﻤﺼﺤﻒ‪ ،‬ﻫﻨﺎﻙ ‪ 86‬ﺳﻮﺭﺓ ﻣﻜﻴﺔ )ﺃﻱ ﻧﺰﻟﺖ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ( ﻭ‪ 28‬ﺳﻮﺭﺓ ﻣﺪﻧﻴﺔ ﻧﺰﻟﺖ ﺑﻌﺪ‬
‫ﺍﻟﻬﺠﺮﺓ‪ .‬ﺇﻻ ﺃﻥ ‪ 35‬ﺳﻮﺭﺓ ﻣﻜﻴﺔ ﺗﺘﻀﻤﻦ ﺁﻳﺎﺕ ﻣﺪﻧﻴﺔ ﻧﺰﻟﺖ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺍﻟﻤﺼﺤﻒ ﺍﻟﻤﺬﻛﻮﺭ‪ .‬ﻭﻧﺤﻦ ﻟﻢ ﻧﻘﻢ ﺑﺘﻐﻴﻴﺮ ﺗﺮﺗﻴﺐ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺿﻤﻦ ﺗﻠﻚ‬
‫ﺍﻟﺴﻮﺭ ﻭﻟﻜﻦ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ﺑﺤﺮﻑ ﻫـ‪ ،‬ﺑﻴﻨﻤﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻰ ﺍﻵﻳﺎﺕ ﺍﻟﻤﻜﻴﺔ ﺑﺤﺮﻑ ﻡ‪ .‬ﻭﺣﺴﺐ ﻋﻠﻤﻨﺎ ﻟﻢ ﺗﻨﺸﺮ ﺗﻠﻚ ﺍﻟﻠﺠﻨﺔ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻴﻬﺎ ﻓﻲ‬
‫ﺗﺼﻨﻴﻒ ﺍﻟﺴﻮﺭ ﻭﺍﻵﻳﺎﺕ‪ .‬ﻭﻟﻠﺘﻮﺿﻴﺢ‪ ،‬ﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺴﻢ ﺍﻟﻤﻜﻲ ﻓﻲ ﻁﺒﻌﺘﻨﺎ ﻫﺬﻩ ﻫﻮ ﻣﺎ ﺟﺎء ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﺍﻟﻘﺴﻢ ﺍﻟﻬﺠﺮﻱ )ﺍﻟﻤﺪﻧﻲ( ﻫﻮ ﻣﺎ ﺟﺎء ﺑﻌﺪ‬
‫ﺍﻟﻬﺠﺮﺓ‪ .‬ﻓﺎﻟﻌﺒﺮﺓ ﻓﻲ ﺍﻟﺰﻣﺎﻥ ﻭﻟﻴﺴﺖ ﻓﻲ ﺍﻟﻤﻜﺎﻥ‪.‬‬
‫ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻏﻴﺮ ﻣﺘﻔﻘﻴﻦ ﻋﻠﻰ ﺗﺮﻗﻴﻢ ﻭﺗﻌﺪﺍﺩ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺴﻴﻮﻁﻲ‪» :‬ﺃﺟﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻋﺪﺩ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺳﺘﺔ ﺁﻻﻑ ﺁﻳﺔ‪ ،‬ﺛﻢ ﺍﺧﺘﻠﻔﻮﺍ‬
‫ﻓﻴﻤﺎ ﺯﺍﺩ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻟﻢ ﻳﺰﺩ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻗﺎﻝ ﻭﻣﺎﺋﺘﺎ ﺁﻳﺔ ﻭﺃﺭﺑﻊ ﺁﻳﺎﺕ‪ ،‬ﻭﻗﻴﻞ ﻭﺃﺭﺑﻊ ﻋﺸﺮﺓ‪ ،‬ﻭﻗﻴﻞ ﻭﺗﺴﻊ ﻋﺸﺮﺓ‪ ،‬ﻭﻗﻴﻞ ﻭﺧﻤﺲ ﻭﻋﺸﺮﻭﻥ‪ ،‬ﻭﻗﻴﻞ‬
‫ﻭﺳﺖ ﻭﺛﻼﺛﻮﻥ«‪ .5‬ﻭﻗﺪ ﺟﺎء ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺍﻟﻌﺪﺩ ﻧﺘﻴﺠﺔ ﺩﻣﺞ ﺁﻳﺘﻴﻦ ﻓﻲ ﺁﻳﺔ ﺃﻭ ﻓﺼﻞ ﺁﻳﺔ ﺇﻟﻰ ﺁﻳﺘﻴﻦ‪ .‬ﻓﺎﻟﻤﺴﻠﻤﻮﻥ ﻏﻴﺮ ﻣﺘﻔﻘﻴﻦ ﺃﻳﻦ ﺗﺒﺪﺃ ﻭﺍﻳﻦ ﺗﻨﺘﻬﻲ ﺍﻵﻳﺔ‪ .‬ﻭﻳﺸﻴﺮ‬
‫ﺍﻟﺒﻌﺾ ﺇﻟﻰ ﻭﺟﻮﺩ ﺍﻟﺘﺮﺍﻗﻴﻢ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -‬ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﻤﺪﻧﻲ ﺍﻷﻭﻝ )‪ 6000‬ﺃﻳﺔ(‬
‫‪ -‬ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﻤﺪﻧﻲ ﺍﻷﺧﻴﺮ ﺍﻟﻤﺘﺪﺍﻭﻝ ﻓﻲ ﺍﻟﻤﻐﺮﺏ )‪ 6214‬ﺃﻳﺔ(‬
‫‪ -‬ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﻤﻜﻲ )‪ 6219‬ﺃﻳﺔ(‬
‫‪ -‬ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺸﺎﻣﻲ )‪ 6226‬ﺃﻳﺔ(‬
‫‪ -‬ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﻜﻮﻓﻲ )‪ 6236‬ﺃﻳﺔ( ﻭﻳﺘﺒﻌﻪ ﻛﻞ ﻣﻦ ﻣﺼﺤﻒ ﺍﻟﻤﻠﻚ ﻓﺆﺍﺩ ﻓﻲ ﻋﺎﻡ ‪ 1923‬ﻭﻣﺼﺤﻒ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﺬﻱ ﻳﻮﺯﻋﻪ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ‬
‫ﺍﻟﺸﺮﻳﻒ‬
‫‪ -‬ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺒﺼﺮﻱ ﺍﻟﻤﺘﺪﺍﻭﻝ ﻓﻲ ﺍﻟﺴﻮﺩﺍﻥ )‪ 6204‬ﺃﻳﺔ(‬
‫‪6‬‬
‫‪ -‬ﺗﺮﻗﻴﻢ ﺍﻟﻤﺴﺘﺸﺮﻕ ﺍﻷﻟﻤﺎﻧﻲ ﺟﻮﺳﺘﺎﻑ ﻓﻠﻮﺟﻞ ‪ Flügel‬ﻟﻌﺎﻡ ‪ 6238) 1834‬ﺁﻳﺔ(‬
‫‪7‬‬
‫‪ -‬ﺗﺮﻗﻴﻢ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﺣﻮﺍﻟﻲ ﻋﺎﻡ ‪ 6344) 1880‬ﺁﻳﺔ(‬
‫ﻭﻣﺎ ﺯﺍﻝ ﺑﻌﺾ ﺍﻟﻤﺴﺘﺸﺮﻗﻴﻦ ﻳﺴﺘﻌﻤﻠﻮﻥ ﺗﺮﻗﻴﻢ ﻓﻠﻮﺟﻞ ﻓﻲ ﻛﺘﺎﺑﺎﺗﻬﻢ ﻭﺗﺮﺟﻤﺎﺗﻬﻢ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻟﺤﺎﻝ ﻓﻲ ﺗﺮﺟﻤﺔ ﻣﻮﻧﺘﻲ )‪ (Montet‬ﻭﺗﺮﺟﻤﺔ ﻛﺎﺯﻳﻤﻴﺮﺳﻜﻲ‬
‫)‪ (Kasimirski‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ‪ .‬ﻭﻫﻨﺎﻙ ﺗﺮﺟﻤﺎﺕ ﺗﺴﺘﻌﻤﻞ ﺗﻌﺪﺍﺩ ًﺍ ﻣﺰﺩﻭ ًﺟﺎ ﻣﺜﻞ ﺗﺮﺟﻤﺔ ﺑﻼﺷﻴﺮ )‪ (Blachère‬ﻭﺗﺮﺟﻤﺔ ﺣﻤﻴﺪ ﷲ )‪ (Hamidullah‬ﺑﺎﻟﻠﻐﺔ‬
‫ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺗﺮﺟﻤﺔ ﻣﺎﻧﺪﻳﻞ )‪ (Mandel‬ﺑﺎﻟﻠﻐﺔ ﺍﻹﻳﻄﺎﻟﻴﺔ‪ ،‬ﺃﻱ ﺃﻧﻬﺎ ﺗﺬﻛﺮ ﺍﻟﻌﺪﺩ ﻭﻓﻘًﺎ ﻟﻤﺼﺤﻒ ﺍﻟﻤﻠﻚ ﻓﺆﺍﺩ ﻭﺍﻟﻌﺪﺩ ﻭﻓﻘًﺎ ﻟﻤﺼﺤﻒ ﻓﻠﻴﺠﻞ‪ .‬ﻭﻗﺪ ﺍﻛﺘﻔﻴﻨﺎ ﻧﺤﻦ ﺑﺬﻛﺮ‬
‫ﺃﻋﺪﺍﺩ ﻣﺼﺤﻒ ﺍﻟﻤﻠﻚ ﻓﺆﺍﺩ ﻟﻜﻲ ﻻ ﻧﺜﻘﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء‪ .‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺘﻌﺪﺍﺩﻳﻦ ﺩﺍﺧﻞ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻳﺼﻞ ﺃﺣﻴﺎﻧًﺎ ﺇﻟﻰ ﺳﺘﺔ ﺃﺭﻗﺎﻡ‪.‬‬
‫ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﺘﺮﺟﻤﺎﺕ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﺍﺗﺒﻌﺖ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﻠﺴﻮﺭ‪ ،8‬ﻛﻤﺎ ﺃﻥ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ ﻟﻠﺘﺮﺟﻤﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻟﻠﻤﺴﺘﺸﺮﻕ ﺑﻼﺷﻴﺮ ﺍﻟﺘﻲ‬
‫ﺻﺪﺭﺕ ﻋﺎﻣﻲ ‪ 1949‬ﻭ‪ 1950‬ﻗﺪ ﻓﻌﻠﺖ ﻧﻔﺲ ﺍﻟﺸﻲء ﻭﻟﻜﻨﻪ ﻋﺪﻝ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻓﻲ ﻁﺒﻌﺔ ﻋﺎﻡ ‪ 1957‬ﻭﺍﻟﻄﺒﻌﺎﺕ ﺍﻟﻼﺣﻘﺔ ﺩﻭﻥ ﺇﻋﻄﺎء ﺍﻟﺴﺒﺐ‪ .‬ﻭﻗﺪ ﺍﺗﺒﻌﻨﺎ‬
‫ﻓﻲ ﺗﺮﺟﻤﺎﺗﻨﺎ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻹﻳﻄﺎﻟﻴﺔ ﻭﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﻠﺴﻮﺭ‪ ،‬ﻭﻭﺿﻌﻨﺎ ﺍﻟﻨﺺ ﺍﻟﻌﺮﺑﻲ ﻣﻘﺎﺑﻞ ﺍﻟﺘﺮﺟﻤﺔ‪ .‬ﻭﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻁﺒﻌﺘﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﻫﺬﻩ‬
‫ﻟﻠﻘﺮﺁﻥ ﻫﻲ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺘﻲ ﺗﺘﺒﻊ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺣﺘﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪.‬‬
‫ﻭﺗﺠﺪﺭ ﺍﻹﺷﺎﺭﺓ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺗﺮﺗﻴﺐ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻻ ﻳﻌﻨﻲ ﺃﻥ ﻣﻀﻤﻮﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭ ﻣﻨﺘﻈﻢ ﻭﻣﺘﻨﺎﺳﻖ ﺗﺎﺭﻳﺨﻴًﺎ ﻭﻣﻮﺿﻮﻋﻴًﺎ‪ .‬ﻓﻬﻨﺎﻙ ﺳﻮﺭ‬
‫ﻧﺰﻟﺖ‪ ،‬ﻭﻓﻘًﺎ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺗﻢ ﻧﺰﻭﻟﻪ ﻋﻠﻰ ﻣﺮﺍﺣﻞ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺗﺬﻛﺮ ﻛﺘﺐ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺃﻧﻪ ﻣﺮﺕ ﺳﻨﺔ ﺑﻴﻦ‬
‫ﺍﻵﻳﺘﻴﻦ ‪ 14-13 :56\46‬ﻭﺍﻵﻳﺘﻴﻦ ‪) 40-39 :56\46‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(13 :56\46‬ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﺗﺤﺘﻮﻱ ﺍﻟﺴﻮﺭ ﻋﻠﻰ ﻋﻨﺎﺻﺮ ﻣﺘﻨﺎﻓﺮﺓ‪ .‬ﻭﺳﻮﻑ‬
‫ﻧﻌﻮﺩ ﺇﻟﻰ ﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺳﻨﺘﻜﻠﻢ ﻋﻦ ﺗﻔﻜﻚ ﺃﻭﺻﺎﻝ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪.‬‬

‫ﺧﻠﻒ ﷲ‪ :‬ﺩﺭﺍﺳﺎﺕ ﻓﻲ ﺍﻟﻨﻈﻢ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.257-245‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﺍﻗﺘﺮﺍﺣﻪ ﻓﻲ ﻣﺤﺎﺿﺮﺓ ﺃﻟﻘﺎﻫﺎ ﻓﻲ ﺍﻟﺠﺎﻣﻌﺔ ﺍﻷﻣﺮﻳﻜﻴﺔ ﻓﻲ ﺑﻴﺮﻭﺕ ﻓﻲ ﺇﺑﺮﻳﻞ ‪http://goo.gl/1RT8bH :2008‬‬ ‫‪2‬‬

‫ﺍﻟﺠﺎﺑﺮﻱ‪ :‬ﻣﺪﺧﻞ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ ﻓﻲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪.254-233‬‬ ‫‪3‬‬

‫ﺍﻟﻨﻘﺪ ﺍﻟﻔﻨﻲ ﻟﻤﺸﺮﻭﻉ ﺗﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺣﺴﺐ ﻧﺰﻭﻟﻪ‪ ،‬ﻋﺒﺪ ﷲ ﺩﺭﺍﺯ‪ ،‬ﻣﺠﻠﺔ ﺍﻷﺯﻫﺮ‪ ،1950 ،‬ﺍﻟﻤﺠﻠﺪ ‪ ،22‬ﺹ ‪ .784‬ﻭﻗﺪ ﺗﻢ ﺣﺬﻑ ﺻﻔﺤﺎﺕ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪ 796-784‬ﻣﻦ ﺍﻟﻨﺴﺨﺔ‬ ‫‪4‬‬

‫ﺍﻹﻟﻜﺘﺮﻭﻧﻴﺔ ‪ ،http://goo.gl/eXdRcU‬ﻭﻧﺠﺪ ﺫﻛﺮ ﻟﻬﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻓﻲ ﺍﻟﻤﻘﺎﻝ ﺍﻟﺘﺎﻟﻲ ‪.http://goo.gl/AsLZ1A‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪.79‬‬ ‫‪5‬‬

‫ﺃﻧﻈﺮ ﺍﻟﻨﺺ ﻫﻨﺎ ‪ http://goo.gl/40nuhL‬ﻭﻫﻨﺎ ‪http://goo.gl/I6nivc‬‬ ‫‪6‬‬

‫ﺃﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪ http://goo.gl/4TGQWe‬ﻭﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪.http://goo.gl/5ovgMG‬‬ ‫‪7‬‬

‫ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﺗﺮﺟﻤﺔ ﺍﻹﻧﻜﻠﻴﺰﻱ ﺭﻭﺩﻭﻳﻞ )‪ (John Medows Rodwell‬ﺍﻟﺼﺎﺩﺭﺓ ﻋﺎﻡ ‪ 1861‬ﻭﺗﺮﺟﻤﺔ ﺍﻟﻬﻨﺪﻱ ﻣﻴﺮﺯﺍ ﺃﺑﻮ ﺍﻟﻔﻀﻞ )‪ (Mirza Abul Fazl‬ﺍﻟﺼﺎﺩﺭﺓ ﻋﺎﻡ ‪1910‬‬ ‫‪8‬‬

‫ﻭﺗﺮﺟﻤﺔ ﺍﻟﻬﻨﺪﻱ ﻫﺎﺷﻢ ﺃﻣﻴﺮ ﻋﻠﻲ )‪ (Hashim Amir Ali‬ﺍﻟﺼﺎﺩﺭﺓ ﻋﺎﻡ ‪.1974‬‬
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‫ﻭﻗﺪ ﺑﻨﻰ ﺍﻟﻤﻔﻜﺮ ﺍﻟﺴﻮﺩﺍﻧﻲ ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ ﻓﻜﺮﺗﻪ ﻓﻲ ﺇﺻﻼﺡ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻭﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺍﻟﻮﺭﻁﺔ ﺍﻟﺤﺎﻟﻴﺔ ﻋﻠﻰ ﺗﻘﺴﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﻗﺴﻢ ﻣﻜﻲ ﻭﻗﺴﻢ‬
‫ﻣﺪﻧﻲ‪ ،‬ﻣﻄﺎﻟﺒًﺎ ﺑﺎﻟﺮﺟﻮﻉ ﻟﻘﺮﺁﻥ ﻭﺇﺳﻼﻡ ﻣﻜﺔ ﺍﻟﻤﺴﺎﻟﻢ ﻭﺗﺮﻙ ﻗﺮﺁﻥ ﻭﺇﺳﻼﻡ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻌﻨﻴﻒ ﺍﻟﺬﻱ ﻳﺨﺎﻟﻒ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ )ﺃﻧﻈﺮ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﻴﺮ‪ :‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻣﻦ ﺍﻹﺳﻼﻡ‪ .(1‬ﺇﻻ ﺍﻥ ﺩﻋﻮﺗﻪ ﻫﺬﻩ ﻻﻗﺖ ﺭﻓﻀًﺎ ﺗﺎ ًﻣﺎ ﻣﻦ ﻗِﺒَﻞ ﺍﻷﺯﻫﺮ ﻭﺍﻟﻬﻴﺌﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ ﻓﺄﻟﺒﺖ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﻘﻀﺎﺋﻴﺔ ﺍﻟﺴﻮﺩﺍﻧﻴﺔ ﺍﻟﺘﻲ‬
‫ﻗﺎﻣﺖ ﺑﺸﻨﻘﻪ ﻓﻲ ‪ 15‬ﻳﻨﺎﻳﺮ ‪ .1985‬ﻭﺳﻮﻑ ﻧﻌﻮﺩ ﻟﻬﺬﺍ ﺍﻟﻤﻔﻜﺮ ﻻﺣﻘًﺎ‪.‬‬
‫ﻭﻳﺮﻓﺾ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﻴﻦ ﺍﻟﻐﺮﺑﻴﻴﻦ ﺗﻘﺴﻴﻢ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﻣﻜﻲ ﻭﻣﺪﻧﻲ ‪ .‬ﻭﻫﻢ ﻳﻌﺘﺒﺮﻭﻥ ﺍﻥ ﻗﺮﺁﻥ ﻣﻜﺔ ﻟﻴﺲ ﻣﺴﺎﻟ ًﻤﺎ ﻭﻳﺤﻤﻞ ﻓﻲ ﻁﻴﺎﺗﻪ ﺑﺬﻭﺭ ﺍﻟﻌﻨﻒ ﻭﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ‬ ‫‪2‬‬

‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ‬ ‫ﺏ َ‬ ‫ﻏﻴ ِْﺮ ْﺍﻟ َﻤ ْﻐﻀُﻮ ِ‬ ‫ﻁ ﺍﻟﱠﺬِﻳﻦَ ﺃ َ ْﻧ َﻌﻤْﺖَ َ‬

‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َ‬ ‫ﺻ َﺮﺍ َ‬ ‫ﻁ ْﺍﻟ ُﻤ ْ‬
‫ﺴﺘَﻘ َ‬
‫ِﻴﻢ‪ِ .‬‬ ‫ﺼ َﺮﺍ َ‬
‫ﻣﺜﺎﻻ ﻋﻠﻰ ﺫﻟﻚ ﺳﻮﺭﺓ ﺍﻟﻔﺎﺗﺤﺔ ﺍﻟﺘﻲ ﺗﻘﻮﻝ‪» :‬ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟ ِ ّ‬ ‫ﺍﻟﻤﺴﻠﻢ ﻭﻏﻴﺮ ﺍﻟﻤﺴﻠﻢ‪ .‬ﻭﻳﻌﻄﻮﻥ ً‬
‫ﺍﻟﻀﱠﺎﻟِّﻴﻦَ «‪ .‬ﻓﻮﻓﻘًﺎ ﻟﻠﻐﺎﻟﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﻨﻴﺔ ﻭﺍﻟﺸﻴﻌﻴﺔ‪ ،‬ﺗﺸﻴﺮ ﻋﺒﺎﺭﺓ »ﺍﻟﺬﻳﻦ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻬﻢ« ﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻋﺒﺎﺭﺓ »ﺍﻟﻤﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ« ﺇﻟﻰ‬
‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻋﺒﺎﺭﺓ »ﺍﻟﻀﺎﻟﻴﻦ« ﺇﻟﻰ ﺍﻟﻨﺼﺎﺭﻯ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻤﺼﺎﺩﺭ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺣﺪﻳﺚ ﻳﻨﺴﺐ ﻟﻠﻨﺒﻲ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ‪ .3‬ﻭﻫﺬﺍ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ﺗﺤﺮﻳﺾ ﻋﻠﻰ‬
‫ﺍﻟﺒﻐﺾ ﺗﺠﺎﻩ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﻫﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺨﺘﻠﻒ ﻋﻦ ﺍﻟﻨﺎﺯﻳﺔ ﺍﻟﺘﻲ ﺗﻔﺮﻕ ﺑﻴﻦ ﺍﻟﺠﻨﺲ ﺍﻵﺭﻱ ﺍﻟﺬﻱ ﻳﺤﺘﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺍﻟﻌﻠﻴﺎ ﻭﺍﻟﺠﻨﺲ ﻏﻴﺮ ﺍﻵﺭﻱ ﺍﻟﺬﻱ‬
‫ﻳﺤﺘﻞ ﺍﻟﻤﻨﺰﻟﺔ ﺍﻟﺴﻔﻠﻰ‪ .‬ﻭﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻣﻜﻴﺔ ﻛﺜﻴﺮﺓ ﺗﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ‪ .‬ﻭﻫﻮ ﺗﻔﺮﻳﻖ ﺑﻐﻴﺾ ﻻ ﻳﻤﻜﻦ ﻋﻠﻰ ﺃﺳﺎﺳﻪ ﺇﻧﺸﺎء ﻣﺠﺘﻤﻊ ﺍﻟﻤﻮﺍﻁﻨﺔ ﺍﻟﻤﺒﻨﻲ‬
‫ﻋﻠﻰ ﺍﻟﻤﺴﺎﻭﺍﺓ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺩﻳﺎﻧﺔ ﺍﻷﻓﺮﺍﺩ‪ .‬ﻭﻫﺬﺍ ﺍﻻﺣﺘﺠﺎﺝ ﻣﺸﺮﻭﻉ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻟﻴﺲ ﻛﻠﻪ ﻣﺴﺎﻟ ًﻤﺎ‪ .‬ﻭﻻ ﺑﺪ ﻣﻦ ﺗﻨﻘﻴﺘﻪ ﻣﻦ ﺍﻟﺸﻮﺍﺋﺐ‪ .‬ﻭﻟﻜﻦ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‬
‫ﺇﻟﻐﺎء ﻗﺮﺁﻥ ﻭﺇﺳﻼﻡ ﺍﻟﻤﺪﻳﻨﺔ ﺧﻄﻮﺓ ﺇﻳﺠﺎﺑﻴﺔ ﻟﻸﻣﺎﻡ ﻟﺘﺨﻠﻴﺺ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻣﻦ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﺍﻟﺘﻲ ﻧﺘﺠﺖ ﻋﻨﻪ ﻭﺍﻟﺘﻲ ﻣﺎ ﺯﻟﻨﺎ ﻧﻌﺎﻧﻲ ﻣﻨﻬﺎ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻓﻌﻼ ﻗﺮﺁﻥ ﻧﺰﻝ ﻓﻲ ﻣﻜﺔ ﻭﻗﺮﺁﻥ ﻧﺰﻝ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‪ .‬ﻓﻬﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻳﻌﻨﻲ ﺍﻥ ﻫﺬﺍ ﺍﻟﻨﺺ ﻣﺮﺗﺒﻂ ﺑﺸﺨﺼﻴﺔ‬ ‫ﻭﻟﻜﻦ ﺍﻻﻋﺘﺮﺍﺽ ﺍﻷﻛﺜﺮ ﺃﻫﻤﻴﺔ ﻳﺘﻌﻠﻖ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ً‬
‫ﻣﺤﻤﺪ ﻭﻣﺮﺣﻠﺘﻲ ﺣﻴﺎﺗﻪ ﻓﻲ ﻣﻜﺔ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ )ﻭﺍﻟﺘﻲ ﻳﻤﻜﻦ ﻭﺻﻔﻬﺎ ﻧﻮﻋﺎ ﻣﺎ ﺑﺎﻟﻤﺴﺎﻟﻤﺔ ﻭﺫﺍﺕ ﻁﺎﺑﻊ ﺃﺧﻼﻗﻲ( ﻭﺣﻴﺎﺗﻪ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ )ﻭﺍﻟﺘﻲ ﻳﻤﻜﻦ‬
‫ﻭﺻﻔﻬﺎ ﺑﺎﻟﻌﻨﻴﻔﺔ ﻭﺫﺍﺕ ﻁﺎﺑﻊ ﺗﺸﺮﻳﻌﻲ(‪ ،‬ﻭﻟِﺬﺍ ﻻ ﺑﺪ ﺍﻥ ﻳﻌﻜﺲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﺤﻮﻻﺕ ﺍﻟﺘﻲ ﻋﺎﺷﻬﺎ ﻓﻲ ﺍﻟﻤﺮﺣﻠﺘﻴﻦ‪ .‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻳﻀًﺎ ﻭﺟﻮﺩ ﻭﺣﺪﺓ ﻓﻲ ﺍﻟﻨﺺ‬
‫ﻣﺮﺍﺭﺍ ﻣﻦ ﺃﻭﺳﺎﻁ ﻭﻋﺼﻮﺭ ﻣﺨﺘﻠﻔﺔ ﻻ ﻳﺠﻤﻊ ﺑﻴﻨﻬﺎ ﺇﻻ ﻋﻨﻮﺍﻥ‬ ‫ً‬ ‫ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺷﻚ ﻓﻲ ﺫﻟﻚ‪ .‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺠﺮﺩ ﺗﺠﻤﻴﻊ ﻗﺼﺎﺻﺎﺕ ﻳﺸﻮﺑﻬﺎ ﺍﻟﺘﻜﺮﺍﺭ‬
‫ﺍﻟﻜﺘﺎﺏ ﺗﻢ ﺍﻟﺘﺄﻟﻴﻒ ﺑﻴﻨﻬﺎ ﻟﺘﻌﻜﺲ ﻭﺣﺪﺓ ﻛﺘﺎﺑﻴﺔ ﻭﻟﻜﻦ ﺩﻭﻥ ﻧﺠﺎﺡ‪ .‬ﻓﺎﻟﺴﻮﺭ ﺗﺨﺘﻠﻒ ﺍﺧﺘﻼﻓًﺎ ﺷﺎﺳ ًﻌﺎ ﺑﻴﻦ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻹﻧﺸﺎء ﻭﺍﻟﻤﻀﻤﻮﻥ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﻻﺧﺘﻼﻑ ﺑﺎﺋﻦ ﺣﺘﻰ ﺿﻤﻦ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺩﻻﺋﻞ ﻗﻄﻌﻴﺔ ﺗﺆﻛﺪ ﺑﺄﻥ ﺳﻮﺭﺓ ﺃﻭ ﺁﻳﺔ ﻣﻌﻴﻨﺔ ﺗﻨﺘﻤﻲ ﺇﻟﻰ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﻤﻜﻴﺔ ﺃﻭ ﺍﻟﻤﺮﺣﻠﺔ ﺍﻟﻤﺪﻧﻴﺔ‪ ،‬ﻭﻫﻮ‬
‫ﺃﻣﺮ ﻳﻌﺘﺮﻑ ﺑﻪ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻮﻥ ﺫﺍﺗﻬﻢ‪ .‬ﻭﻳﻘﻮﻝ ﺳﻠﻴﻤﺎﻥ ﺑﺸﻴﺮ‪:‬‬
‫ﻫﻨﺎﻙ ﺃﺻﺪﺍء ﻭﺭﻭﺍﺳﺐ ﻟﻠﺘﻮﺍﻓﻖ ﺑﻴﻦ ﺍﻟﻤﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﻧﻲ ﻭﺑﻌﺾ ﺍﻷﺣﺪﺍﺙ ﺍﻟﻤﺘﺄﺧﺮﺓ ﻭﺻﻠﺘﻨﺎ ﻋﻠﻰ ﺷﻜﻞ ﺍﻟﺘﻤﺜﻞ ﻭﺍﻻﺳﺘﺸﻬﺎﺩ ﺍﻟﻤﺘﺄﺧﺮ ﺑﺬﻟﻚ ﺍﻟﻤﻀﻤﻮﻥ ﺃﻭ‬
‫ﻛﺜﻴﺮﺍ ﻣﺎ ﺍﺩﻋﺖ ﺃﻛﺜﺮ ﻣﻦ ﻓﺮﻗﺔ ﻣﺘﺼﺎﺭﻋﺔ ﺃﻧﻬﺎ ﺍﻟﻤﻌﻨﻴﺔ ﺑﻬﺬﻩ ﺍﻵﻳﺔ ﺃﻭ ﺗﻠﻚ‪ .‬ﻓﻘﺪ ﺭﻭﻱ ﺃﻥ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺩﺍﻓﻊ ﻋﻨﺪ ﺍﻟﺘﺤﻜﻴﻢ‬ ‫ﺍﻟﻤﻮﻗﻒ ﺍﻟﻘﺮﺁﻧﻲ ]‪ [...‬ﻭ ً‬
‫ﻈﻠُﻮ ًﻣﺎ ]ﻋﺜﻤﺎﻥ[ ﻓَﻘَﺪْ َﺟﻌَ ْﻠﻨَﺎ ﻟ َِﻮ ِﻟﻴِّ ِﻪ‬ ‫ﻋﻦ ﺣﻖ ﻣﻌﺎﻭﻳﺔ ﻓﻲ ﺍﻷﺧﺬ ﺑﺜﺄﺭ ﻋﺜﻤﺎﻥ ﻭﻗﺮﺃ ﻋﻠﻰ ﺍﺑﻲ ﻣﻮﺳﻰ ﺍﻻﺷﻌﺮﻱ ﺍﻵﻳﺔ ‪ 33‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍء‪َ » :‬ﻭ َﻣ ْﻦ ﻗُﺘِ َﻞ َﻣ ْ‬
‫ﻮﺭﺍ« ]‪ [...‬ﻭﺃﻣﺎ ﺍﻟﺴﻨﺔ ﻓﻠﻢ ﺗﺘﺄﺧﺮ ﻋﻦ ﺇﻳﺮﺍﺩ ﺁﻳﺎﺕ ﻧﺰﻟﺖ ﻓﻲ ﻓﻀﻞ ﺃﺑﻲ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﺫﻛﺮﺕ ﻓﻴﻬﺎ‬ ‫ﻑ ﻓِﻲ ْﺍﻟﻘَﺘْ ِﻞ ِﺇﻧﱠﻪ ُ ﻛَﺎ َﻥ َﻣ ْﻨ ُ‬
‫ﺼ ً‬ ‫ﺳ ْﻠ َ‬
‫ﻄﺎﻧًﺎ ﻓَ َﻼ ﻳُﺴ ِْﺮ ْ‬ ‫]ﻣﻌﺎﻭﻳﺔ[ ُ‬
‫ﺃﻣﻮﺭ ﺣﺪﺛﺖ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺮﺳﻮﻝ ‪.‬‬
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‫ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﻭﺿﻌﺖ ﻻﺣﻘًﺎ ﻛﺘﺒﺮﻳﺮﺍﺕ‪ .‬ﺃﺿﻒ ﺇﻟﻰ ﺫﻟﻚ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﺸﻚ ﻓﻲ ﺍﻟﺮﻗﻌﺔ ﺍﻟﺠﻐﺮﺍﻓﻴﺔ ﺍﻟﺘﻲ ﻳﺮﺗﺒﻂ ﺑﻬﺎ ﺍﻟﻘﺮﺁﻥ )ﺃﻱ ﺍﻟﺤﺠﺎﺯ(‪ ،‬ﻻ ﺑﻞ‬
‫ﻓﻲ ﻭﺟﻮﺩ ﻣﺤﻤﺪ ﺫﺍﺗﻪ ﻛﺸﺨﺼﻴﺔ ﺗﺎﺭﻳﺨﻴﺔ‪ .‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻣﻨﺘﻮﺝ ﻣﻨﻄﻘﺔ ﺍﻟﺸﺎﻡ ﻷﻥ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺒﺖ ﺑﺎﻟﺨﻂ ﺍﻟﻌﺮﺑﻲ ﺍﻟﺴﺎﺋﺪ‬
‫ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﻨﻄﻘﺔ ﺑﻴﻨﻤﺎ ﺍﻟﺨﻂ ﺍﻟﺴﺎﺋﺪ ﻓﻲ ﺍﻟﺤﺠﺎﺯ ﻫﻮ ﺧﻂ ﺍﻟﻤﺴﻨﺪ‪ ،‬ﻛﻤﺎ ﺗﺒﻴﻨﻪ ﺍﻟﻨﻘﻮﺵ ﺍﻟﺘﻲ ﺍﻛﺘﺸﻔﺖ ﻫﻨﺎﻙ‪ ،‬ﻭﻟﻴﺲ ﻟﺪﻳﻨﺎ ﺃﻱ ﻣﺨﻄﻮﻁ ﻗﺮﺁﻧﻲ ﺑﺬﺍﻙ ﺍﻟﺨﻂ‪ .5‬ﻛﻤﺎ ﺍﻧﻪ‬
‫ﻟﻴﺴﺖ ﻫﻨﺎﻙ ﺩﻻﺋﻞ ﻋﻠﻰ ﺃﻥ ﻣﻜﺔ ﻛﺎﻧﺖ ﻣﺪﻳﻨﺔ ﺗﺠﺎﺭﻳﺔ ﻛﻤﺎ ﺗﺼﻮﺭﻫﺎ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‪ .6‬ﻭﻣﺤﻤﺪ ﺫﺍﺗﻪ ﻗﺪ ﻳﻜﻮﻥ ﺷﺨﺼﻴﺔ ﻣﺨﺘﻠﻘﺔ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ‬
‫ﻟﻢ ﻳﺬﻛﺮ ﺍﺳﻤﻪ ﺇﻻ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺪﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪ 144 :3\89‬ﻭ‪ 40 :33\90‬ﻭ‪ 2 :47\95‬ﻭ‪ ،729 :48\111‬ﻭﻫﻮ ﻟﻴﺲ ﺍﺳﻤﻪ ﺍﻟﺤﻘﻴﻘﻲ )ﻓﺎﺳﻤﻪ ﺍﻟﺤﻘﻴﻘﻲ ﻫﻮ ﻗﺜﻢ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻼﺕ(‪ ،‬ﺑﻴﻨﻤﺎ ﺫﻛﺮ ﺍﺳﻢ ﻋﻴﺴﻰ ‪ 25‬ﻣﺮﺓ ﻭ‪ 11‬ﻣﺮﺓ ﺑﻠﻘﺐ ﺍﻟﻤﺴﻴﺢ )ﻻﺣﻆ ﺍﻧﻪ ﻟﻢ ﺗﺄﺕ ﻛﻠﻤﺔ ﺍﻟﻤﺴﻴﺢ ﺇﻻ ﻓﻲ ﺍﻟﺴﻮﺭ ﺍﻟﻤﺪﻧﻴﺔ(‪ .‬ﻭﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺗﻌﻮﺩ ﺇﻟﻰ ﻗﺮﺍﺑﺔ ﻗﺮﻧﻴﻦ ﺑﻌﺪ ﻭﻓﺎﺓ ﻣﺤﻤﺪ )ﻋﺎﻡ ‪ (632‬ﻭﻻ ﻳﻤﻜﻦ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﻣﺪﻯ ﺻﺤﺔ ﺗﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﻳﺨﺺ ﻛﺘﺐ‬
‫ﺍﻟﺤﺪﻳﺚ‪ .‬ﻓﺎﺑﻦ ﻫﺸﺎﻡ‪ ،‬ﻣﺆﻟﻒ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺗﻮﻓﻲ ﻋﺎﻡ ‪ ،833‬ﻭﻳﻌﺘﻘﺪ ﺃﻥ ﻛﺘﺎﺑﻪ ﻣﺠﺮﺩ ﺍﺧﺘﺼﺎﺭ ﻟﺴﻴﺮﺓ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺘﻲ ﻓﻘﺪﺕ‪ ،‬ﻭﻗﺪ ﺗﻮﻓﻲ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻋﺎﻡ‬
‫‪ .768‬ﻭﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺸﻬﻴﺮ‪ ،‬ﺗﻮﻓﻲ ﻋﺎﻡ ‪ .870‬ﻭﻳﻘﻮﻝ ﺳﻠﻴﻤﺎﻥ ﺑﺸﻴﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ‪:‬‬
‫ﻻ ﻳﻮﺟﺪ ﺃﻱ ﺩﻟﻴﻞ ﺗﺎﺭﻳﺨﻲ ﺃﻭ ﺃﺛﺮﻱ ﻣﻠﻤﻮﺱ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻹﺳﻼﻡ ﻗﺒﻞ ﻓﺘﺮﺓ ﻋﺒﺪ ﺍﻟﻤﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‪ ،‬ﻓﺄﻗﺪﻡ ﺍﻟﻤﺴﺎﺟﺪ ﻭﺍﻟﻨﻘﻮﺵ ﻭﺍﻵﺛﺎﺭ ﺍﻟﻨﻘﺪﻳﺔ ﻭﺍﻹﺷﺎﺭﺍﺕ‬
‫ﺍﻟﻤﺘﻔﺮﻗﺔ ﻓﻲ ﺃﻭﺭﺍﻕ ﺍﻟﺒﺮﺩﻱ ﺗﻌﻮﺩ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ‪ .‬ﻭﺣﺘﻰ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺸﺬ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪ .‬ﻭﺃﻭﻝ ﺩﻟﻴﻞ ﺛﺎﺑﺖ ﻋﻠﻰ ﻭﺟﻮﺩﻩ ﻳﻌﻮﺩ ﺇﻟﻰ ﺍﻟﺮﺑﻊ ﺍﻷﺧﻴﺮ ﻣﻦ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﻬﺠﺮﻱ ﺍﻷﻭﻝ – ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﻤﻴﻼﺩﻱ ﺍﻟﺴﺎﺑﻊ‪ .‬ﻛﻤﺎ ﺍﻧﻨﺎ ﻻ ﻧﺘﺤﻘﻖ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺸﻔﻮﻳﺔ ﺍﻟﺘﻲ ﺗﻨﺴﺐ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﺇﻁﺎﺭﻩ ﺍﻟﺘﺎﺭﻳﺨﻲ‬
‫ﺍﻟﻤﻌﺮﻭﻑ ﺇﻻ ﻣﻊ ﻧﻬﺎﻳﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ – ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﻤﻴﻼﺩﻱ ﺍﻟﺜﺎﻣﻦ‪.8‬‬
‫ﻭﺇﻥ ﺻﺢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﻁﺒﺎﻋﺔ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻫﻨﺎﻙ ﺗﺴﻠﺴﻞ ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺠﺮﺩ ﺗﺠﻤﻴﻊ ﻗﺼﺎﺻﺎﺕ ﻣﺘﻨﺎﺛﺮﺓ؟ ﻭﻳﻜﻤﻦ‬
‫ﺍﻟﺠﻮﺍﺏ ﻓﻲ ﻛﻮﻥ ﻁﺒﻌﺘﻲ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻠﻘﺮﺁﻥ ﺗﺘﺒﻊ ﻣﺎ ﻳﺠﻤﻊ ﻋﻠﻴﻪ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻨﻘﺴﻢ ﻗﺴﻤﻴﻦ‪ ،‬ﻗﺴﻢ ﻣﻜﻲ ﻭﻗﺴﻢ ﻣﺪﻧﻲ‪ ،‬ﻭﺃﻥ ﻫﻨﺎﻙ ﺗﺒﺎﻳﻨًﺎ ﺷﺎﺳﻌًﺎ ﺑﻴﻦ‬
‫ﺴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻤﺎ ﻳﻘﺘﺮﺣﻪ ﺍﻷﺯﻫﺮ ﺫﺍﺗﻪ ﻭﻣﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﻓﻲ ﺟﻤﻴﻊ ﺍﻟﻤﺼﺎﺣﻒ ﺍﻟﻤﻄﺒﻮﻋﺔ ﺍﻟﻤﺘﻮﻓﺮﺓ ﺍﻟﻴﻮﻡ ﻣﻊ‬ ‫ﺍﻟﻘﺴﻤﻴﻦ‪ .‬ﻓﺄﻧﺎ ﻟﻢ ﺃﺧﺘﺮﻉ ﺷﻴﺌًﺎ ﻣﻦ ﻋﻨﺪﻱ‪ ،‬ﺑﻞ ﺃﻗ ِ ّ‬
‫ﻣﺜﻼ( ﺑﻞ ﻗﻤﺖ ﺑﺘﺮﺗﻴﺐ ﺗﻠﻚ ﺍﻟﺴﻮﺭ ﻭﻓﻘًﺎ ﻟﻤﺎ‬ ‫ﺍﺧﺘﻼﻑ ﻫﺎﻡ ﻫﻮ ﺃﻧﻲ ﻻ ﺃﻛﺘﻔﻲ ﺑﺬﻛﺮ ﺭﻗﻢ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ )ﻛﻤﺎ ﻓﻲ ﺍﻟﻄﺒﻌﺎﺕ ﺍﻟﻤﺼﺮﻳﺔ ﻭﺍﻟﺴﻌﻮﺩﻳﺔ ً‬
‫ﺗﻘﻮﻟﻪ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺎﺕ ﺣﺘﻰ ﻳﻈﻬﺮ ﻟﻠﻌﻴﺎﻥ ﻣﺎ ﻫﻲ ﺍﻟﺴﻮﺭ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﻭﺻﻔﻬﺎ ﺑﺴﻮﺭ ﻣﻜﻴﺔ ﻭﺑﺴﻮﺭ ﻣﺪﻧﻴﺔ‪ .‬ﻭﻗﺪ ﺃﺿﻔﺖ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻘﺮﺍءﺍﺕ‬
‫ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻭﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ ﻭﻣﺼﺎﺩﺭ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻛﻤﺎ ﺃﻧﻲ ﺃﻗﺪﻡ ﻟﻠﻘﺎﺭﻱء ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻏﻴﺮ ﻣﻨﻘﻮﻁ ﻭﻏﻴﺮ ﻣﺸﻜﻮﻝ‬

‫‪http://goo.gl/toUsV5‬‬ ‫‪1‬‬

‫ﺃﻧﻈﺮ ‪ Bonnet-Eymard‬ﺹ ‪ 29‬ﻓﻲ ﺍﻟﻤﻘﺪﻣﺔ ﻭﻛﺬﻟﻚ ﻣﻘﺎﻝ ‪.(http://goo.gl/VLsNz9) Édouard-Marie Gallez‬‬ ‫‪2‬‬

‫ﺃﻧﻈﺮ ﻛﺘﺎﺑﻨﺎ ﺑﺎﻟﻔﺮﻧﺴﻴﺔ ‪.La Fatiha ou la culture de la haine‬‬ ‫‪3‬‬

‫ﺑﺸﻴﺮ‪ :‬ﻣﻘﺪﻣﺔ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻵﺧﺮ‪ ،‬ﺹ ‪.64-63‬‬ ‫‪4‬‬

‫ﺃﻧﻈﺮ ‪ Kerr: Aramaisms in the Qur'an and their significance‬ﺹ ‪ .6-5‬ﻳﻘﻮﻝ ﺟﻌﻴﻂ‪ :‬ﻻ ﻳﻤﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﺴﻴﺮﺓ ﻭﺣﺪﻫﺎ ﻭﻻ ﻳﻤﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ ﺇﻻ ً‬
‫ﻗﻠﻴﻼ ﻓﻴﻤﺎ ﻳﻤﺲ‬ ‫‪5‬‬

‫ﺃﻏﻠﺐ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻤﻜﻴﺔ ﻭﻗﺴ ًﻤﺎ ﻣﻦ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻤﺪﻧﻴﺔ ‪ ...‬ﻣﻊ ﻫﺬﺍ ﻳﺠﺐ ﺗﺠﻨﺐ ﺍﻟﺘﺸﻜﻴﻚ ﺍﻟﻤﻄﻠﻖ ﻓﻴﻬﺎ ﻷﻥ ﺍﻷﺳﺎﺳﻲ ﻣﻦ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻷﺳﻤﺎء ﻣﻮﺟﻮﺩ ﻓﻲ ﻁﻴﺎﺗﻬﺎ )ﺟﻌﻴﻂ‪ :‬ﺗﺎﺭﻳﺨﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻤﺤﻤﺪﻳﺔ‪،‬‬
‫ﺹ ‪.(28-27‬‬
‫ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.142 :2\87‬‬ ‫‪6‬‬

‫ﺍﻧﻈﺮ ﻣﻘﺎﻝ ‪ .Kalisch‬ﻭﻣﺨﺘﺼﺮ ﺍﻟﺠﺪﻝ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﻓﻲ ﻛﺘﺎﺏ ?‪ .Spencer: Did Muhammad exist‬ﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﻛﺘﺎﺏ ‪Jansen: Mohammed. Eine‬‬ ‫‪7‬‬

‫‪.Biographie‬‬
‫ﺑﺸﻴﺮ‪ :‬ﻣﻘﺪﻣﺔ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻵﺧﺮ‪ ،‬ﺹ ‪.8‬‬ ‫‪8‬‬

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‫ﻛﻤﺎ ﻧﺠﺪﻩ ﻓﻲ ﻣﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺘﻮﻓﺮﺓ ﺍﻟﻴﻮﻡ‪ .‬ﻓﺈﺫﺍ ﺛﺒُﺖَ ﺑﻄﻼﻥ ﺗﻘﺴﻴﻢ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ ﺗﻜﻮﻥ ﺍﻟﻤﺸﻜﻠﺔ ﻓﻴﻬﻢ ﻻ ﻓﻲ ﻋﻤﻠﻲ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﻨﻘﺺ ﻣﻦ ﺃﻫﻤﻴﺔ‬
‫ﺍﻟﻤﻌﻄﻴﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﺃﺿﻔﺘﻬﺎ ﺇﻟﻰ ﻁﺒﻌﺘﻲ ﻭﺍﻟﺘﻲ ﻻ ﺗﺘﻮﻓﺮ ﻓﻲ ﺃﻱ ﻁﺒﻌﺔ ﺃﻭ ﺗﺮﺟﻤﺔ ﻟﻠﻘﺮﺁﻥ‪.‬‬
‫ﺼﺎ ﻳﺒﻴﻦ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻭﻓﻘًﺎ ﻟﻸﺯﻫﺮ ﻭﻧﻮﻟﺪﻛﻪ )‪ Noldeke‬ﺗﻮﻓﻲ ﻋﺎﻡ ‪ (1930‬ﻭﺑﻼﺷﻴﺮ )‪ Blachère‬ﺗﻮﻓﻲ ﻋﺎﻡ ‪،(1973‬‬ ‫ً‬
‫ﺟﺪﻭﻻ ﻣﻠﺨ ً‬ ‫ﻭﻧﻌﻄﻲ ﻫﻨﺎ‬
‫ﻓﻀﻼ ﻋﻦ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻻﻋﺘﻴﺎﺩﻱ ﻭﻓﻘًﺎ ﻟﻤﺼﺤﻒ ﻋﺜﻤﺎﻥ‪ .‬ﻭﻗﺪ ﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﺗﺤﺪﻳﺪ ﺍﻟﺴﻮﺭ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻤﻜﻴﺔ ﻭﺍﻟﻬﺠﺮﻳﺔ )ﺍﻟﻤﺪﻧﻴﺔ( ﻋﻠﻰ ﻣﺼﺤﻒ ﺍﻟﻤﻠﻚ ﻓﺆﺍﺩ‪ .1‬ﻓﻬﻜﺬﺍ‬ ‫ً‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻫﻲ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻲ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﺭﻗﻤﻬﺎ ‪ 87‬ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻭﻓﻘًﺎ ﻟﻸﺯﻫﺮ ﻭﻋﺪﺩ ﺁﻳﺎﺗﻬﺎ ‪ ،286‬ﺟﻤﻴﻌﻬﺎ ﻫﺠﺮﻳﺔ )ﻣﺪﻧﻴﺔ(‪.‬‬
‫ﺗﺴﻠﺴﻞ‬ ‫ﺗﺴﻠﺴﻞ‬ ‫ﺗﺴﻠﺴﻞ‬ ‫ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ‬ ‫ﻋﺪﺩ ﺁﻳﺎﺕ ﺍﻟﺴﻮﺭ ﻭﺯﻣﻨﻬﺎ ﻭﺍﻟﻤﺴﺘﺜﻨﺎﺓ ﻣﻨﻬﺎ‬
‫ﻧﻮﻟﺪﻛﻪ‬ ‫ﺑﻼﺷﻴﺮ‬ ‫ﺍﻷﺯﻫﺮ‬ ‫ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺤﺎﻟﻲ‬
‫‪48‬‬ ‫‪46‬‬ ‫‪5‬‬ ‫ﺍﻟﻔﺎﺗﺤﺔ‬ ‫‪1‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪7‬‬
‫‪91‬‬ ‫‪93‬‬ ‫‪87‬‬ ‫ﺍﻟﺒﻘﺮﺓ‬ ‫‪2‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪286‬‬
‫‪97‬‬ ‫‪99‬‬ ‫‪89‬‬ ‫ﺁﻝ ﻋﻤﺮﺍﻥ‬ ‫‪3‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪200‬‬
‫‪100‬‬ ‫‪102‬‬ ‫‪92‬‬ ‫ﺍﻟﻨﺴﺎء‬ ‫‪4‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪176‬‬
‫‪114‬‬ ‫‪116‬‬ ‫‪112‬‬ ‫ﺍﻟﻤﺎﺋﺪﺓ‬ ‫‪5‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪120‬‬
‫‪89‬‬ ‫‪91‬‬ ‫‪55‬‬ ‫ﺍﻷﻧﻌﺎﻡ‬ ‫‪6‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 20‬ﻭ‪ 23‬ﻭ‪ 91‬ﻭ‪ 93‬ﻭ‪ 114‬ﻭ‪ 141‬ﻭ‪153-151‬‬ ‫‪165‬‬
‫‪87‬‬ ‫‪89‬‬ ‫‪39‬‬ ‫ﺍﻷﻋﺮﺍﻑ‬ ‫‪7‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪170-163‬‬ ‫‪206‬‬
‫‪95‬‬ ‫‪97‬‬ ‫‪88‬‬ ‫ﺍﻷﻧﻔﺎﻝ‬ ‫‪8‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪75‬‬
‫‪113‬‬ ‫‪115‬‬ ‫‪113‬‬ ‫ﺍﻟﺘﻮﺑﺔ‬ ‫‪9‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪129‬‬
‫‪84‬‬ ‫‪86‬‬ ‫‪51‬‬ ‫ﻳﻮﻧﺲ‬ ‫‪10‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 40‬ﻭ‪96-94‬‬ ‫‪109‬‬
‫‪75‬‬ ‫‪77‬‬ ‫‪52‬‬ ‫ﻫﻮﺩ‬ ‫‪11‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 12‬ﻭ‪ 17‬ﻭ‪114‬‬ ‫‪123‬‬
‫‪77‬‬ ‫‪79‬‬ ‫‪53‬‬ ‫ﻳﻮﺳﻒ‬ ‫‪12‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 3-1‬ﻭ‪7‬‬ ‫‪111‬‬
‫‪90‬‬ ‫‪92‬‬ ‫‪96‬‬ ‫ﺍﻟﺮﻋﺪ‬ ‫‪13‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪43‬‬
‫‪76‬‬ ‫‪78‬‬ ‫‪72‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪14‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 28‬ﻭ‪29‬‬ ‫‪52‬‬
‫‪57‬‬ ‫‪59‬‬ ‫‪54‬‬ ‫ﺍﻟﺤﺠﺮ‬ ‫‪15‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪87‬‬ ‫‪99‬‬
‫‪73‬‬ ‫‪75‬‬ ‫‪70‬‬ ‫ﺍﻟﻨﺤﻞ‬ ‫‪16‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪128-126‬‬ ‫‪128‬‬
‫‪67‬‬ ‫‪74‬‬ ‫‪50‬‬ ‫ﺍﻹﺳﺮﺍء‬ ‫‪17‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 26‬ﻭ‪ 32‬ﻭ‪ 33‬ﻭ‪ 57‬ﻭ‪80-73‬‬ ‫‪111‬‬
‫‪69‬‬ ‫‪70‬‬ ‫‪69‬‬ ‫ﺍﻟﻜﻬﻒ‬ ‫‪18‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 28‬ﻭ‪101-83‬‬ ‫‪110‬‬
‫‪58‬‬ ‫‪60‬‬ ‫‪44‬‬ ‫ﻣﺮﻳﻢ‬ ‫‪19‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 58‬ﻭ‪71‬‬ ‫‪98‬‬
‫‪55‬‬ ‫‪57‬‬ ‫‪45‬‬ ‫ﻁﻪ‬ ‫‪20‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 130‬ﻭ‪131‬‬ ‫‪135‬‬
‫‪65‬‬ ‫‪67‬‬ ‫‪73‬‬ ‫ﺍﻷﻧﺒﻴﺎء‬ ‫‪21‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪112‬‬
‫‪107‬‬ ‫‪109‬‬ ‫‪103‬‬ ‫ﺍﻟﺤﺞ‬ ‫‪22‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪78‬‬
‫‪64‬‬ ‫‪66‬‬ ‫‪74‬‬ ‫ﺍﻟﻤﺆﻣﻨﻮﻥ‬ ‫‪23‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪118‬‬
‫‪105‬‬ ‫‪107‬‬ ‫‪102‬‬ ‫ﺍﻟﻨﻮﺭ‬ ‫‪24‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪64‬‬
‫‪66‬‬ ‫‪68‬‬ ‫‪42‬‬ ‫ﺍﻟﻔﺮﻗﺎﻥ‬ ‫‪25‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪70-68‬‬ ‫‪77‬‬
‫‪56‬‬ ‫‪58‬‬ ‫‪47‬‬ ‫ﺍﻟﺸﻌﺮﺍء‬ ‫‪26‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 197‬ﻭ‪227-224‬‬ ‫‪227‬‬
‫‪68‬‬ ‫‪69‬‬ ‫‪48‬‬ ‫ﺍﻟﻨﻤﻞ‬ ‫‪27‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪93‬‬
‫‪79‬‬ ‫‪81‬‬ ‫‪49‬‬ ‫ﺍﻟﻘﺼﺺ‬ ‫‪28‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪55-52‬‬ ‫‪88‬‬
‫‪81‬‬ ‫‪83‬‬ ‫‪85‬‬ ‫ﺍﻟﻌﻨﻜﺒﻮﺕ‬ ‫‪29‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪11-1‬‬ ‫‪69‬‬
‫‪74‬‬ ‫‪76‬‬ ‫‪84‬‬ ‫ﺍﻟﺮﻭﻡ‬ ‫‪30‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪17‬‬ ‫‪60‬‬
‫‪82‬‬ ‫‪84‬‬ ‫‪57‬‬ ‫ﻟﻘﻤﺎﻥ‬ ‫‪31‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪29-27‬‬ ‫‪34‬‬
‫‪70‬‬ ‫‪71‬‬ ‫‪75‬‬ ‫ﺍﻟﺴﺠﺪﺓ‬ ‫‪32‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪20-16‬‬ ‫‪30‬‬
‫‪103‬‬ ‫‪105‬‬ ‫‪90‬‬ ‫ﺍﻷﺣﺰﺍﺏ‬ ‫‪33‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪73‬‬
‫‪85‬‬ ‫‪87‬‬ ‫‪58‬‬ ‫ﺳﺒﺄ‬ ‫‪34‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪6‬‬ ‫‪54‬‬
‫‪86‬‬ ‫‪88‬‬ ‫‪43‬‬ ‫ﻓﺎﻁﺮ‬ ‫‪35‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪45‬‬
‫‪60‬‬ ‫‪62‬‬ ‫‪41‬‬ ‫ﻳﺲ‬ ‫‪36‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪45‬‬ ‫‪83‬‬
‫‪50‬‬ ‫‪52‬‬ ‫‪56‬‬ ‫ﺍﻟﺼﺎﻓﺎﺕ‬ ‫‪37‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪182‬‬
‫‪59‬‬ ‫‪61‬‬ ‫‪38‬‬ ‫ﺹ‬ ‫‪38‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪88‬‬
‫‪80‬‬ ‫‪82‬‬ ‫‪59‬‬ ‫ﺍﻟﺰﻣﺮ‬ ‫‪39‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪54-52‬‬ ‫‪75‬‬
‫‪78‬‬ ‫‪80‬‬ ‫‪60‬‬ ‫ﻏﺎﻓﺮ‬ ‫‪40‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 56‬ﻭ‪57‬‬ ‫‪85‬‬
‫‪71‬‬ ‫‪72‬‬ ‫‪61‬‬ ‫ﻓﺼﻠﺖ‬ ‫‪41‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪54‬‬
‫‪82‬‬ ‫‪85‬‬ ‫‪62‬‬ ‫ﺍﻟﺸﻮﺭﻯ‬ ‫‪42‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 25-23‬ﻭ‪27‬‬ ‫‪53‬‬
‫‪61‬‬ ‫‪63‬‬ ‫‪63‬‬ ‫ﺍﻟﺰﺧﺮﻑ‬ ‫‪43‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪54‬‬ ‫‪89‬‬
‫‪53‬‬ ‫‪55‬‬ ‫‪64‬‬ ‫ﺍﻟﺪﺧﺎﻥ‬ ‫‪44‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪59‬‬
‫‪72‬‬ ‫‪73‬‬ ‫‪65‬‬ ‫ﺍﻟﺠﺎﺛﻴﺔ‬ ‫‪45‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪14‬‬ ‫‪37‬‬

‫ﺗﺠﺪﻭﻥ ﻧﺴﺨﺔ ﻣﻨﻪ ﻫﻨﺎ‪http://goo.gl/Uwl3Tw :‬‬ ‫‪1‬‬

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 ‫‪88‬‬ ‫‪90‬‬ ‫‪66‬‬ ‫ﺍﻷﺣﻘﺎﻑ‬ ‫‪46‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 10‬ﻭ‪ 15‬ﻭ‪35‬‬ ‫‪35‬‬
‫‪96‬‬ ‫‪98‬‬ ‫‪95‬‬ ‫ﻣﺤﻤﺪ‬ ‫‪47‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪38‬‬
‫‪108‬‬ ‫‪110‬‬ ‫‪111‬‬ ‫ﺍﻟﻔﺘﺢ‬ ‫‪48‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪29‬‬
‫‪112‬‬ ‫‪114‬‬ ‫‪106‬‬ ‫ﺍﻟﺤﺠﺮﺍﺕ‬ ‫‪49‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪18‬‬
‫‪54‬‬ ‫‪56‬‬ ‫‪34‬‬ ‫ﻕ‬ ‫‪50‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪38‬‬ ‫‪45‬‬
‫‪39‬‬ ‫‪49‬‬ ‫‪67‬‬ ‫ﺍﻟﺬﺍﺭﻳﺎﺕ‬ ‫‪51‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪60‬‬
‫‪40‬‬ ‫‪22‬‬ ‫‪76‬‬ ‫ﺍﻟﻄﻮﺭ‬ ‫‪52‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪49‬‬
‫‪28‬‬ ‫‪30‬‬ ‫‪23‬‬ ‫ﺍﻟﻨﺠﻢ‬ ‫‪53‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪32‬‬ ‫‪62‬‬
‫‪49‬‬ ‫‪50‬‬ ‫‪37‬‬ ‫ﺍﻟﻘﻤﺮ‬ ‫‪54‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪46-44‬‬ ‫‪55‬‬
‫‪43‬‬ ‫‪28‬‬ ‫‪97‬‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫‪55‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪78‬‬
‫‪41‬‬ ‫‪23‬‬ ‫‪46‬‬ ‫ﺍﻟﻮﺍﻗﻌﺔ‬ ‫‪56‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 81‬ﻭ‪82‬‬ ‫‪96‬‬
‫‪99‬‬ ‫‪101‬‬ ‫‪94‬‬ ‫ﺍﻟﺤﺪﻳﺪ‬ ‫‪57‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪29‬‬
‫‪106‬‬ ‫‪108‬‬ ‫‪105‬‬ ‫ﺍﻟﻤﺠﺎﺩﻟﺔ‬ ‫‪58‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪22‬‬
‫‪102‬‬ ‫‪104‬‬ ‫‪101‬‬ ‫ﺍﻟﺤﺸﺮ‬ ‫‪59‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪24‬‬
‫‪110‬‬ ‫‪112‬‬ ‫‪91‬‬ ‫ﺍﻟﻤﻤﺘﺤﻨﺔ‬ ‫‪60‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪13‬‬
‫‪98‬‬ ‫‪100‬‬ ‫‪109‬‬ ‫ﺍﻟﺼﻒ‬ ‫‪61‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪14‬‬
‫‪94‬‬ ‫‪96‬‬ ‫‪110‬‬ ‫ﺍﻟﺠﻤﻌﺔ‬ ‫‪62‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪11‬‬
‫‪104‬‬ ‫‪106‬‬ ‫‪104‬‬ ‫ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‬ ‫‪63‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪11‬‬
‫‪93‬‬ ‫‪95‬‬ ‫‪108‬‬ ‫ﺍﻟﺘﻐﺎﺑﻦ‬ ‫‪64‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪18‬‬
‫‪101‬‬ ‫‪103‬‬ ‫‪99‬‬ ‫ﺍﻟﻄﻼﻕ‬ ‫‪65‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪12‬‬
‫‪109‬‬ ‫‪111‬‬ ‫‪107‬‬ ‫ﺍﻟﺘﺤﺮﻳﻢ‬ ‫‪66‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪12‬‬
‫‪63‬‬ ‫‪65‬‬ ‫‪77‬‬ ‫ﺍﻟﻤﻠﻚ‬ ‫‪67‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪30‬‬
‫‪18‬‬ ‫‪51‬‬ ‫‪2‬‬ ‫ﺍﻟﻘﻠﻢ‬ ‫‪68‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 33-17‬ﻭ‪50-48‬‬ ‫‪52‬‬
‫‪24‬‬ ‫‪24‬‬ ‫‪78‬‬ ‫ﺍﻟﺤﺎﻗﺔ‬ ‫‪69‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪52‬‬
‫‪42‬‬ ‫‪33‬‬ ‫‪79‬‬ ‫ﺍﻟﻤﻌﺎﺭﺝ‬ ‫‪70‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪44‬‬
‫‪51‬‬ ‫‪53‬‬ ‫‪71‬‬ ‫ﻧﻮﺡ‬ ‫‪71‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪28‬‬
‫‪62‬‬ ‫‪64‬‬ ‫‪40‬‬ ‫ﺍﻟﺠﻦ‬ ‫‪72‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪28‬‬
‫‪23‬‬ ‫‪34‬‬ ‫‪3‬‬ ‫ﺍﻟﻤﺰﻣﻞ‬ ‫‪73‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 10‬ﻭ‪ 11‬ﻭ‪20‬‬ ‫‪20‬‬
‫‪2‬‬ ‫‪2, 36‬‬ ‫‪4‬‬ ‫ﺍﻟﻤﺪﺛﺮ‬ ‫‪74‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪56‬‬
‫‪36‬‬ ‫‪27‬‬ ‫‪31‬‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‬ ‫‪75‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪40‬‬
‫‪52‬‬ ‫‪34bis‬‬ ‫‪98‬‬ ‫ﺍﻹﻧﺴﺎﻥ‬ ‫‪76‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪31‬‬
‫‪32‬‬ ‫‪25‬‬ ‫‪33‬‬ ‫ﺍﻟﻤﺮﺳﻼﺕ‬ ‫‪77‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪48‬‬ ‫‪50‬‬
‫‪33‬‬ ‫‪26‬‬ ‫‪80‬‬ ‫ﺍﻟﻨﺒﺄ‬ ‫‪78‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪40‬‬
‫‪31‬‬ ‫‪20‬‬ ‫‪81‬‬ ‫ﺍﻟﻨﺎﺯﻋﺎﺕ‬ ‫‪79‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪46‬‬
‫‪17‬‬ ‫‪17‬‬ ‫‪24‬‬ ‫ﻋﺒﺲ‬ ‫‪80‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪42‬‬
‫‪27‬‬ ‫‪18‬‬ ‫‪7‬‬ ‫ﺍﻟﺘﻜﻮﻳﺮ‬ ‫‪81‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪29‬‬
‫‪26‬‬ ‫‪15‬‬ ‫‪82‬‬ ‫ﺍﻻﻧﻔﻄﺎﺭ‬ ‫‪82‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪19‬‬
‫‪37‬‬ ‫‪35‬‬ ‫‪86‬‬ ‫ﺍﻟﻤﻄﻔﻔﻴﻦ‬ ‫‪83‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪36‬‬
‫‪29‬‬ ‫‪19‬‬ ‫‪83‬‬ ‫ﺍﻻﻧﺸﻘﺎﻕ‬ ‫‪84‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪25‬‬
‫‪22‬‬ ‫‪43‬‬ ‫‪27‬‬ ‫ﺍﻟﺒﺮﻭﺝ‬ ‫‪85‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪22‬‬
‫‪15‬‬ ‫‪9‬‬ ‫‪36‬‬ ‫ﺍﻟﻄﺎﺭﻕ‬ ‫‪86‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪17‬‬
‫‪19‬‬ ‫‪16‬‬ ‫‪8‬‬ ‫ﺍﻷﻋﻠﻰ‬ ‫‪87‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪19‬‬
‫‪34‬‬ ‫‪21‬‬ ‫‪68‬‬ ‫ﺍﻟﻐﺎﺷﻴﺔ‬ ‫‪88‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪26‬‬
‫‪35‬‬ ‫‪42‬‬ ‫‪10‬‬ ‫ﺍﻟﻔﺠﺮ‬ ‫‪89‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪30‬‬
‫‪11‬‬ ‫‪40‬‬ ‫‪35‬‬ ‫ﺍﻟﺒﻠﺪ‬ ‫‪90‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪20‬‬
‫‪16‬‬ ‫‪7‬‬ ‫‪26‬‬ ‫ﺍﻟﺸﻤﺲ‬ ‫‪91‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪15‬‬
‫‪10‬‬ ‫‪14‬‬ ‫‪9‬‬ ‫ﺍﻟﻠﻴﻞ‬ ‫‪92‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪21‬‬
‫‪13‬‬ ‫‪4‬‬ ‫‪11‬‬ ‫ﺍﻟﻀﺤﻰ‬ ‫‪93‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪11‬‬
‫‪12‬‬ ‫‪5‬‬ ‫‪12‬‬ ‫ﺍﻟﺸﺮﺡ‬ ‫‪94‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪8‬‬
‫‪20‬‬ ‫‪10‬‬ ‫‪28‬‬ ‫ﺍﻟﺘﻴﻦ‬ ‫‪95‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪8‬‬
‫‪1‬‬ ‫‪1, 32‬‬ ‫‪1‬‬ ‫ﺍﻟﻌﻠﻖ‬ ‫‪96‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪19‬‬
‫‪14‬‬ ‫‪29‬‬ ‫‪25‬‬ ‫ﺍﻟﻘﺪﺭ‬ ‫‪97‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪5‬‬
‫‪92‬‬ ‫‪94‬‬ ‫‪100‬‬ ‫ﺍﻟﺒﻴﻨﺔ‬ ‫‪98‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪8‬‬
‫‪25‬‬ ‫‪11‬‬ ‫‪93‬‬ ‫ﺍﻟﺰﻟﺰﻟﺔ‬ ‫‪99‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪8‬‬

‫‪26‬‬
 ‫‪30‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫ﺍﻟﻌﺎﺩﻳﺎﺕ‬ ‫‪100‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪11‬‬
‫‪24‬‬ ‫‪12‬‬ ‫‪30‬‬ ‫ﺍﻟﻘﺎﺭﻋﺔ‬ ‫‪101‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪11‬‬
‫‪8‬‬ ‫‪31‬‬ ‫‪16‬‬ ‫ﺍﻟﺘﻜﺎﺛﺮ‬ ‫‪102‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪8‬‬
‫‪21‬‬ ‫‪6‬‬ ‫‪13‬‬ ‫ﺍﻟﻌﺼﺮ‬ ‫‪103‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪3‬‬
‫‪6‬‬ ‫‪39‬‬ ‫‪32‬‬ ‫ﺍﻟﻬﻤﺰﺓ‬ ‫‪104‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪9‬‬
‫‪9‬‬ ‫‪41‬‬ ‫‪19‬‬ ‫ﺍﻟﻔﻴﻞ‬ ‫‪105‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪5‬‬
‫‪4‬‬ ‫‪3‬‬ ‫‪29‬‬ ‫ﻗﺮﻳﺶ‬ ‫‪106‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪4‬‬
‫‪3‬‬ ‫‪8‬‬ ‫‪17‬‬ ‫ﺍﻟﻤﺎﻋﻮﻥ‬ ‫‪107‬‬ ‫ﻣﻜﻴﺔ ﻋﺪﺍ ‪7-4‬‬ ‫‪7‬‬
‫‪5‬‬ ‫‪38‬‬ ‫‪15‬‬ ‫ﺍﻟﻜﻮﺛﺮ‬ ‫‪108‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪3‬‬
‫‪45‬‬ ‫‪45‬‬ ‫‪18‬‬ ‫ﺍﻟﻜﺎﻓﺮﻭﻥ‬ ‫‪109‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪6‬‬
‫‪111‬‬ ‫‪113‬‬ ‫‪114‬‬ ‫ﺍﻟﻨﺼﺮ‬ ‫‪110‬‬ ‫ﻫﺠﺮﻳﺔ‬ ‫‪3‬‬
‫‪3‬‬ ‫‪37‬‬ ‫‪6‬‬ ‫ﺍﻟﻤﺴﺪ‬ ‫‪111‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪5‬‬
‫‪44‬‬ ‫‪44‬‬ ‫‪22‬‬ ‫ﺍﻹﺧﻼﺹ‬ ‫‪112‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪4‬‬
‫‪46‬‬ ‫‪47‬‬ ‫‪20‬‬ ‫ﺍﻟﻔﻠﻖ‬ ‫‪113‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪5‬‬
‫‪47‬‬ ‫‪48‬‬ ‫‪21‬‬ ‫ﺍﻟﻨﺎﺱ‬ ‫‪114‬‬ ‫ﻣﻜﻴﺔ‬ ‫‪6‬‬
‫‪ (12‬ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ ﻭﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ‬
‫ﻣﺮﺕ ﻛﺘﺎﺑﺔ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﻌﺪﺓ ﻣﺮﺍﺣﻞ‪ .‬ﻭﻗﺪ ﻭﺍﻛﺒﺖ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﺮﺍﺣﻞ ﺗﻄﻮﺭ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻓﺎﻟﺨﻂ ﺍﻟﻘﺮﺁﻧﻲ ﻓﻲ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﻻ ﻳﺬﻛﺮ ﺇﻻ‬
‫ﺍﻟﺤﺮﻭﻑ ﺩﻭﻥ ﻧﻘﺎﻁ ﻭﺩﻭﻥ ﺣﺮﻛﺎﺕ )ﺗﺸﻜﻴﻞ(‪ ،‬ﻭﺃﻳﻀًﺎ ﺩﻭﻥ ﺍﻷﻟﻒ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﻮﺍﺿﻊ‪ .‬ﻭﻗﺪ ﺃﺿﻴﻔﺖ ﺇﻟﻴﻪ ﺍﻟﻨﻘﻂ ﻭﺍﻟﺤﺮﻛﺎﺕ ﻻﺣﻘًﺎ ﻟﺘﺴﻬﻴﻞ ﻗﺮﺍءﺗﻪ‪ .1‬ﻓﺒﺪﻭﻥ‬
‫ﻫﺬﻩ ﺍﻟﻨﻘﻂ ﻭﺍﻟﺤﺮﻛﺎﺕ ﻟﻴﺲ ﺑﺎﻹﻣﻜﺎﻥ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﺑﺼﻮﺭﺓ ﺩﻗﻴﻘﺔ ﺇﻻ ﻟﻤﻦ ﺗﻌﻠﻤﻪ ﻋﻦ ﻅﻬﺮ ﻗﻠﺐ‪ .‬ﻓﺜﻤﺎﻧﻴﺔ ﺃﺣﺮﻑ ﺗﺼﺒﺢ ﻏﺎﻣﻀﺔ ﻭﻣﺒﻬﻤﺔ ﺣﻴﺚ ﺃﻥ ﻛﻞ ﺍﺛﻨﻴﻦ‬
‫ﻣﻨﻬﺎ ﻳﻤﺜﻼﻥ ﻓﻮﻧﻴﻤﻴﻦ ﻣﺨﺘﻠﻔﻴﻦ‪ :‬ﺩ‪/‬ﺫ‪ ،‬ﺭ‪/‬ﺯ‪ ،‬ﺱ‪/‬ﺵ‪ ،‬ﺹ‪/‬ﺽ‪ ،‬ﻁ‪/‬ﻅ‪ ،‬ﻉ‪/‬ﻍ‪ ،‬ﻑ‪/‬ﻕ‪ ،‬ﻱ‪/‬ﻯ‪ .‬ﻭﻫﻨﺎﻙ ﺣﺮﻑ ﻳﺸﻴﺮ ﺇﻟﻰ ﺛﻼﺙ ﻓﻮﻧﻴﻤﺎﺕ ﻣﺨﺘﻠﻔﺔ‪ :‬ﺝ‪/‬ﺡ‪/‬ﺥ‪ .‬ﻭﺁﺧﺮ‬
‫ﻳﻤﻜﻦ ﺃﻥ ﻳﺆﺧﺬ ﺑﺤﺪﻭﺩ ﺧﻤﺴﺔ ﻓﻮﻧﻴﻤﺎﺕ ﻣﺨﺘﻠﻔﺔ‪ :‬ﺏ‪/‬ﺕ‪/‬ﺙ‪/‬ﻥ‪/‬ﻱ‪ .‬ﻭﻣﻦ ﺩﻭﻥ ﺍﻟﻨﻘﺎﻁ ﺍﻟﻤﻤﻴﺰﺓ ﺗﻠﻚ‪ ،‬ﺳﻴﻜﻮﻥ ﻫﻨﺎﻙ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻭﻥ ﺣﺮﻓًﺎ ﻏﺎﻣﻀًﺎ ﻣﻦ ﺍﻷﺑﺠﺪﻳﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺒﺎﻟﻎ ﻋﺪﺩ ﺣﺮﻭﻓﻬﺎ ﺛﻤﺎﻥ ﻭﻋﺸﺮﻳﻦ ﺣﺮﻓًﺎ‪ ،‬ﻳﻀﺎﻑ ﺇﻟﻴﻬﺎ ﺇﺣﺪﻯ ﻋﺸﺮ ﻋﻼﻣﺔ ﺗﺸﻜﻴﻞ ﻋﻠﻰ ﺍﻷﺣﺮﻑ )ﺍﻟﻀﻤﺔ ﻭﺍﻟﻔﺘﺤﺔ ﻭﺍﻟﻜﺴﺮﺓ ﻭﺍﻟﺴﻜﻮﻥ ﻭﺗﻨﻮﻳﻦ‬
‫ﺍﻟﻀﻢ ﻭﺗﻨﻮﻳﻦ ﺍﻟﻔﺘﺢ ﻭﺗﻨﻮﻳﻦ ﺍﻟﻜﺴﺮ ﻭﺍﻟﺸﺪ ﻭﺍﻟﻤﺪ ﻭﺍﻟﻮﺻﻞ ﻭﺍﻟﻘﻄﻊ(‪ .‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﺑﻦ ﺳﻴﺮﻳﻦ ﻛﺮﻩ ﺇﺿﺎﻓﺔ ﺍﻟﻨﻘﻂ‪ ،‬ﻭﻧُﻘِﻞ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﻮﻟﻪ‪» :‬ﺟﺮﺩﻭﺍ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﺗﺨﻠﻄﻮﻩ ﺑﺸﻲء«‪ .‬ﻭﻳﻘﻮﻝ ﻣﺎﻟﻚ‪» :‬ﻻ ﺑﺄﺱ ﺑﺎﻟﻨﻘﻂ ﻓﻲ ﺍﻟﻤﺼﺎﺣﻒ ﺍﻟﺘﻲ ﺗﺘﻌﻠﻢ ﻓﻴﻬﺎ ﺍﻟﻌﻠﻤﺎء ﺃﻣﺎ ﺍﻷﻣﻬﺎﺕ ﻓﻼ«‪ .‬ﺑﻴﻨﻤﺎ ﺍﻟﻨﻮﻭﻱ ﻳﻘﻮﻝ‪» :‬ﻧﻘﻂ ﺍﻟﻤﺼﺤﻒ‬
‫ﻭﺷﻜﻠﻪ ﻣﺴﺘﺤﺐ ﻷﻧﻪ ﺻﻴﺎﻧﺔ ﻟﻪ ﻣﻦ ﺍﻟﻠﺤﻦ ﻭﺍﻟﺘﺤﺮﻳﻒ«‪ ،‬ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﻣﺠﺎﻫﺪ‪» :‬ﻳﻨﺒﻐﻲ ﺃﻻ ﻳﺸﻜﻞ ﺇﻻ ﻣﺎ ﻳﺸﻜﻞ «‪ .2‬ﻭﻳﺠﻴﺰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻛﺘﺎﺑﺔ ﺍﻟﻤﺼﺤﻒ ﺑﺪﻭﻥ‬
‫ﺗﻨﻘﻴﻂ ﻭﺑﺪﻭﻥ ﺗﺸﻜﻴﻞ‪ .‬ﻓﻬﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﺇﺫﺍ ﻛﺘﺐ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﺼﺤﻔﺎ ﻓﺈﻥ ﺃﺣﺒﻮﺍ ﺃﻥ ﻻ ﻳﻨﻘﻄﻮﻩ ﻭﻻ ﻳﺸﻜﻠﻮﻩ ﺟﺎﺯ ﺫﻟﻚ ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻜﺘﺒﻮﻥ ﺍﻟﻤﺼﺎﺣﻒ ﻣﻦ ﻏﻴﺮ ﺗﻨﻘﻴﻂ ﻭﻻ ﺗﺸﻜﻴﻞ ﻷﻥ ﺍﻟﻘﻮﻡ‬
‫ً‬
‫ﻛﺎﻧﻮﺍ ﻋﺮﺑًﺎ ﻻ ﻳﻠﺤﻨﻮﻥ‪ ،‬ﻭﻫﻜﺬﺍ ﻫﻲ ﺍﻟﻤﺼﺎﺣﻒ ﺍﻟﺘﻲ ﺑﻌﺚ ﺑﻬﺎ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﷲ ﻋﻨﻪ ﺇﻟﻰ ﺍﻷﻣﺼﺎﺭ ﻓﻲ ﺯﻣﻦ ﺍﻟﺘﺎﺑﻌﻴﻦ‪.3‬‬
‫ﻭﻫﻨﺎﻙ ﻋﺪﺓ ﻓﺘﺎﻭﻯ ﺗﺠﻴﺰ ﺫﻟﻚ‪ .4‬ﻭﺣﺴﺐ ﻋﻠﻤﻨﺎ ﻻ ﺗﻮﺟﺪ ﻁﺒﻌﺔ ﻛﺎﻣﻠﺔ ﻟﻠﻘﺮﺁﻥ ﻣﺠﺮﺩﺓ ﻣﻦ ﺍﻟﻨﻘﻂ ﻭﺍﻟﺘﺸﻜﻴﻞ ﺇﻻ ﻓﻲ ﻁﺒﻌﺔ ﻣﺼﻮﺭﺓ ﺗﺤﺎﻛﻲ ﺍﻟﺨﻂ ﺍﻟﻘﺪﻳﻢ ﻧﺸﺮﺕ ﻓﻲ‬
‫ﺩﻣﺸﻖ‪ ،5‬ﻭﻳﺎ ﺣﺒﺬﺍ ﻟﻮ ﺃﻥ ﺍﻟﻬﻴﺌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻤﺘﺨﺼﺼﺔ ﻭﻓﺮﺕ ﻟﻠﻘﺮﺍء ﻁﺒﻌﺔ ﻣﺠﺮﺩﺓ ﻟﻠﻘﺮﺁﻥ ﺑﻨﻈﺎﻡ »ﻭﻭﺭﺩ«‪ .‬ﻭﺑﺎﻧﺘﻈﺎﺭ ﺫﻟﻚ‪ ،‬ﻧﻘﺪﻡ ﻓﻲ ﻁﺒﻌﺘﻨﺎ ﻫﺬﻩ ﺍﻟﻨﺺ‬
‫ﺃﻭﻻ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ ﺍﻟﻤﺠﺮﺩ )ﺑﺪﻭﻥ ﺗﻨﻘﻴﻂ ﻭﺑﺪﻭﻥ ﺗﺸﻜﻴﻞ ﻭﺑﺪﻭﻥ ﻫﻤﺰﺓ(‪ ،‬ﺛﻢ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ ﺍﻟﻌﺎﺩﻱ‪ ،‬ﺛﻢ ﺑﺎﻟﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ ﻟﺘﺴﻬﻴﻞ ﻋﻤﻠﻴﺔ ﺍﻟﺒﺤﺚ‪.‬‬ ‫ﺍﻟﻘﺮﺁﻧﻲ ً‬
‫ً‬
‫ﻭﻗﺪ ﺍﺳﺘﻌﻤﻠﻨﺎ ﺍﻟﺨﻂ ﺍﻟﻜﻮﻓﻲ‪ ،‬ﻣﺴﺘﺄﻧﺴﻴﻦ ﻓﻲ ﺫﻟﻚ ﺑﺎﻟﻄﺒﻌﺔ ﺍﻟﺘﻲ ﻧﺸﺮﺕ ﻓﻲ ﺩﻣﺸﻖ‪ ،‬ﻷﻧﻪ ﺍﻟﺨﻂ ﺍﻷﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻻ ﻓﻲ ﻣﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﺪﻳﻤﺔ ﺍﻟﺘﻲ ﻭﺻﻠﺖ‬
‫ﻟﻨﺎ‪ ،‬ﻭﻳﺘﻴﺢ ﻟﻠﻘﺎﺭﻱء ﺍﻟﺘﻤﺮﻥ ﻋﻠﻴﻪ ﻟﻘﺮﺍءﺓ ﺗﻠﻚ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ‪ .‬ﻭﺣﺴﺐ ﻋﻠﻤﻨﺎ ﻓﺈﻥ ﻫﺬﻩ ﻫﻲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻤﺠﺮﺩﺓ ﺍﻟﻮﺣﻴﺪﺓ ﺑﻨﻈﺎﻡ »ﻭﻭﺭﺩ«‪ .‬ﻭﺭﻏﻢ ﺍﻧﻨﺎ ﺃﻋﺮﻧﺎ‬
‫ﻛﺒﻴﺮﺍ ﺑﻬﺬﻩ ﺍﻟﻄﺒﻌﺔ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻋﻤﻞ ﺑﺸﺮﻱ ﻣﻌﺮﺽ ﻟﻠﺨﻄﺄ‪ .‬ﻟِﺬﺍ ﻧﺮﺟﻮ ﻣﻦ ﺍﻟﻘﺮﺍء ﺃﻥ ﻻ ﻳﺒﺨﻠﻮﺍ ﻋﻠﻴﻨﺎ ﺑﻤﻼﺣﻈﺎﺗﻬﻢ ﻟﺘﺤﺴﻴﻨﻬﺎ‪ .‬ﻭﺃﻭﺩ ﻫﻨﺎ ﺃﻥ ﺃﺷﻜﺮ ﺍﻷﺥ‬ ‫ً‬ ‫ﺍﻫﺘﻤﺎ ًﻣﺎ‬
‫ﺻﺎﻟﺢ ﺣ ّﻤﺎﻳﺔ ﻭﺍﻷﺥ ﺍﻟﻴﺎﺱ ﺧﻀﺮﺍﻭﻱ ﺍﻟﺠﺰﺍﺋﺮﻱ )ﺇﺳﻤﺎﻥ ﻣﺴﺘﻌﺎﺭﺍﻥ( ﻟﻤﺴﺎﻋﺪﺗﻬﻤﺎ ﺍﻟﻔﻨﻴﺔ ﻓﻲ ﺇﺧﺮﺍﺝ ﺍﻟﺨﻂ ﺍﻟﻜﻮﻓﻲ ﺑﺪﻭﻥ ﻧﻘﺎﻁ ﻭﺑﺪﻭﻥ ﺗﺸﻜﻴﻞ‪.‬‬
‫ﻭﺭﻏﻢ ﻛﻞ ﺍﻹﺿﺎﻓﺎﺕ ﺍﻟﺘﻲ ﺃﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻧﺮﺍﻩ ﻓﻲ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ‪ ،‬ﻫﻨﺎﻙ ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺭﺳﻢ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﺍﻟﻤﺘﺪﺍﻭﻝ ﻭﺍﻹﻣﻼء ﺍﻟﻌﺮﺑﻲ‬
‫ﻓﻤﺜﻼ ﻛﻠﻤﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺟﺎءﺕ ‪15‬‬‫ﺍﻟﻌﺎﺩﻱ ﻛﻤﺎ ﻫﻮ ﻣﺘﺒﻊ ﻣﻨﺬ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻋﺎﻡ‪ .‬ﻭﺗﺠﺪﺭ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺒﺖ ﺑﺼﻮﺭ ﻏﻴﺮ ﻣﺘﻨﺎﺳﻘﺔ‪ً .‬‬
‫ﻛﺜﻴﺮﺍ‬
‫ً‬ ‫ﻣﺮﺓ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ‪ 2\87‬ﺩﻭﻥ ﺍﻟﻴﺎء ﻭ‪ 54‬ﻣﺮﺓ ﻣﻊ ﺍﻟﻴﺎء ﻓﻲ ﺃﻣﺎﻛﻦ ﺃﺧﺮﻯ‪ .‬ﻭﺳﻮﻑ ﻧﻌﻮﺩ ﺇﻟﻰ ﺫﻟﻚ ﻻﺣﻘًﺎ ﻋﻨﺪ ﻛﻼﻣﻨﺎ ﻋﻦ ﺍﻷﺧﻄﺎء ﺍﻹﻣﻼﺋﻴﺔ‪ .‬ﻭﺭﻏﻢ ﺃﻥ‬
‫ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﻟﻨﺒﻲ ﻛﺎﻥ ﺃﻣﻴًﺎ‪ ،‬ﻓﺈﻧﻬﻢ ﻳﺼﺮﻭﻥ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﻥ ﻳﺸﻴﺮ ﺇﻟﻰ َﻛﺘ َﺒﺘِﻪ ﺑﻜﻴﻔﻴﺔ ﺇﻣﻼء ﺍﻟﻜﻠﻤﺎﺕ ﺩﻭﻥ ﺃﻥ ﻳﺮﻭﺍ ﻓﻲ ﺫﻟﻚ ﺗﻨﺎﻗ ً‬
‫ﻀﺎ‪.‬‬
‫ﻭﻧﻘﺮﺃ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﺼﺎﺣﻒ ﻟﻠﺴﺠﺴﺘﺎﻧﻲ ﺑﺄﻥ ﺍﻟﺤﺠﺎﺝ ﺑﻦ ﻳﻮﺳﻒ ﻏﻴﺮ ﻓﻲ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ ﺃﺣﺪ ﻋﺸﺮ ﺣﺮﻓًﺎ‪:‬‬
‫‪) -‬ﻟﻢ ﻳﺘﺴﻦ( ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ 259 :2\87‬ﺟﻌﻠﻬﺎ )ﻟﻢ ﻳﺘﺴﻨﻪ(‬
‫‪) -‬ﺷﺮﻳﻌﺔ ﻭﻣﻨﻬﺎ ًﺟﺎ( ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ ‪ 48 :5\112‬ﺟﻌﻠﻬﺎ )ﺷﺮﻋﺔ ﻭﻣﻨﻬﺎ ًﺟﺎ(‬
‫‪) -‬ﻳﻨﺸﺮﻛﻢ( ﺳﻮﺭﺓ ﻳﻮﻧﺲ ‪ 22 :10\51‬ﺟﻌﻠﻬﺎ )ﻳﺴﻴﺮﻛﻢ(‬
‫‪) -‬ﺃﻧﺎ ﺁﺗﻴﻜﻢ ﺑﺘﺄﻭﻳﻠﻪ( ﺳﻮﺭﺓ ﻳﻮﺳﻒ ‪ 45 :12\53‬ﺟﻌﻠﻬﺎ )ﺃﻧﺎ ﺃﻧﺒﺌﻜﻢ ﺑﺘﺄﻭﻳﻠﻪ(‬
‫‪) -‬ﺳﻴﻘﻮﻟﻮﻥ Š( ﺳﻮﺭﺓ ﺍﻟﻤﺆﻣﻨﻮﻥ ‪ 23:85\74‬ﺟﻌﻠﻬﺎ )ﺳﻴﻘﻮﻟﻮﻥ ﷲ(‬

‫ﻳﻤﻜﻦ ﻣﻘﺎﺭﻧﺔ ﺍﻟﻨﺺ ﺍﻟﺤﺎﻟﻲ ﺑﺎﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﻣﻦ ﺧﻼﻝ ﻧﺴﺨﺔ ﻣﺘﺤﻒ ﻁﻮﺏ ﻗﺎﺑﻰ ﺳﺮﺍﻳﻰ )‪ (http://goo.gl/Y2JmCz‬ﻭﻧﺴﺨﺔ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﻘﺎﻫﺮﺓ‬ ‫‪1‬‬

‫)‪ .(http://goo.gl/wF8Uk1‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﻋﻠﻲ ﻋﺒﺪ ﺍﻟﺠﻮﺍﺩ ﻗﺪ ﺃﻧﻜﺮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﻛﺘﺐ ﺑﺪﻭﻥ ﻧﻘﻂ ﻓﻲ ﻣﻘﺎﻝ ﻟﻪ ﻓﻲ ﻣﻮﻗﻊ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ )‪،(http://goo.gl/DBX8TX‬‬
‫ﺑﻴﻨﻤﺎ ﻳﺮﻯ ﻣﻘﺎﻝ ﺁﺧﺮ ﺍﻟﻌﻮﺩﺓ »ﻟﻠﻘﺮﺁﻥ ﺍﻷﺟﺮﺩ ﺍﻟﺬﻱ ﻣﺜﻞ ﺍﻟﺼﻴﻐﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﺍﻟﺘﻲ ﺳﺎﺩﺕ ﻓﻲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﺍﻟﻤﺠﺮﺩﺓ ﻣﻦ ﺍﻹﻋﺠﺎﻡ ﻭﺍﻟﺸﻜﻞ« )‪.(http://goo.gl/p4LsOm‬‬
‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪.456-455‬‬ ‫‪2‬‬

‫ﻣﺠﻤﻮﻉ ﻓﺘﺎﻭﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﺍﻟﺠﺰء ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ ‪.(http://goo.gl/XmLseY) 402‬‬ ‫‪3‬‬

‫ﺣﻮﻝ ﻣﻜﺔ ﺃﻧﻈﺮ ﺍﻟﻐﺮﻳﺐ ﺑﻦ ﻣﺎء ﺍﻟﺴﻤﺎء‪ :‬ﺧﻠﻒ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ‪ ،‬ﺹ ‪.164-159‬‬ ‫‪4‬‬

‫ﺃﻧﻈﺮ ﻫﻨﺎ‪http://goo.gl/HL3Hnp :‬‬ ‫‪5‬‬

‫‪27‬‬
 ‫‪) -‬ﺍﻟﻤﺨﺮﺟﻴﻦ( ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء ‪ 116 :26\47‬ﺟﻌﻠﻬﺎ )ﺍﻟﻤﺮﺟﻮﻣﻴﻦ(‬
‫‪) -‬ﺍﻟﻤﺮﺟﻮﻣﻴﻦ( ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء ‪167 :26\47‬ﺟﻌﻠﻬﺎ )ﺍﻟﻤﺨﺮﺟﻴﻦ(‬
‫‪) -‬ﻣﻌﺎﻳﺸﻬﻢ( ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ ‪ 32 :43\63‬ﺟﻌﻠﻬﺎ )ﻣﻌﻴﺸﺘﻬﻢ(‬
‫‪) -‬ﻏﻴﺮ ﻳﺎﺳﻦ( ﺳﻮﺭﺓ ﻣﺤﻤﺪ ‪ 15 :47\95‬ﺟﻌﻠﻬﺎ )ﻏﻴﺮ ﺁﺳﻦ(‬
‫‪) -‬ﻭﺍﺗﻘﻮﺍ( ﺳﻮﺭﺓ ﺍﻟﺤﺪﻳﺪ ‪ 7 :57\94‬ﺟﻌﻠﻬﺎ )ﻭﺍﻧﻔﻘﻮﺍ(‬
‫‪1‬‬
‫‪) -‬ﺑﻈﻨﻴﻦ( ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ ‪ 24 :81\7‬ﺟﻌﻠﻬﺎ )ﺑﻀﻨﻴﻦ(‬
‫ﻭﻣﻊ ﺃﻥ ﺑﻌﺾ ﺍﻟﻜُﺘﱠﺎﺏ ﻳﺆﻛﺪﻭﻥ ﺃﻥ ﺇﻣﻼء ﺍﻟﻘﺮﺁﻥ ﻟﻢ ﻳﺤﺪﺩﻩ ﷲ ﻭﻟﻢ ﻳﻔﺮﺿﻪ ﺍﻟﻨﺒﻲ ﻓﺈﻧﻬﻢ ﻳﺮﻭﻥ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻗﺪ ﺃﺟﻤﻌﻮﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻹﺟﻤﺎﻉ ﻓﻲ ﻧﻈﺮﻫﻢ ﻣﻠﺰﻡ‪،‬‬
‫ﻭﻭﺣﺪﺓ ﺍﻟﻨﺺ ﺗﻌﺒﻴﺮ ﻋﻦ ﻭﺣﺪﺓ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .2‬ﻭﻗﺪ ﺍﺧﺘﺎﺭﺕ ﻟﺠﻨﺔ ﺍﻟﻔﺘﻮﻯ ﺑﺎﻷﺯﻫﺮ ﺑﻘﺎء ﺍﻟﻤﺼﺤﻒ ﻋﻠﻰ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ ﻭﻋﺪﻡ ﻛﺘﺎﺑﺘﻪ ﻋﻠﻰ ﺍﻟﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ‬
‫ﺍﻟﺤﺪﻳﺚ‪ .‬ﻭﻟﻜﻦ ﻁﺒﻌﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻋﺎﺻﻤﺔ ﺍﻟﺨﻼﻓﺔ ﺇﺳﺘﻨﺒﻮﻝ ﻛﺎﻧﺖ ﻗﺪ ﺃﺿﺎﻓﺖ ﺃﺣﺮﻓًﺎ ﻧﺎﻗﺼﺔً ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻞ ﺣﺮﻑ ﺃﻟﻒ ﻓﻲ ﻛﻠﻤﺔ ﺍﻟﻌﺎﻟﻤﻴﻦ ﻭﻛﻠﻤﺔ ﻣﺴﻠﻤﺎﺕ‪.‬‬
‫ﻭﻓﻲ ﻋﺎﻡ ‪ 1988‬ﻗﺎﻣﺖ ﺩﺍﺭ ﺍﻟﺸﺮﻭﻕ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ ﻭﺑﻴﺮﻭﺕ ﺑﻄﺒﻊ ﻣﺼﺤﻒ ﺃﺳﻤﺘﻪ ﺍﻟﻤﺼﺤﻒ ﺍﻟﻤﻴﺴﺮ‪ ،‬ﻳﺸﻴﺮ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺇﻟﻰ ﺍﻹﻣﻼء ﺍﻟﺤﺎﻟﻲ ﻟﻠﻜﻠﻤﺎﺕ‬
‫ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﻓﻘًﺎ ﻟﻠﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ‪ ،‬ﻟﺘﺴﻬﻴﻞ ﻗﺮﺍءﺗﻪ‪ .‬ﻭﻗﺪ ﺗﻢ ﻧﺸﺮ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻋﺪﺓ ﻣﻮﺍﻗﻊ ﺇﻟﻜﺘﺮﻭﻧﻴﺔ ﺗﺤﺖ ﺍﺳﻢ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ ﺍﻟﻌﺎﺩﻱ‪ ،‬ﻟﺘﻤﻴﻴﺰﻩ ﻋﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ‪ .‬ﻭﻫﻨﺎﻙ ﻓﺘﺎﻭﻯ ﺗﺴﻤﺢ ﺑﺬﻟﻚ ﻟﻠﺤﺎﺟﺔ ﻓﻘﻂ ﻭﻟﻜﻦ ﺗﺆﻛﺪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺠﺐ ﺃﻥ ﻳﺒﻘﻰ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ‪ .3‬ﻭﻋﺎﻣﺔ ﻳﺘﻢ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﺎﻟﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ ﻓﻲ ﺍﻟﺼﺤﻒ ﻭﺍﻟﻤﺠﻼﺕ ﻭﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻮﺟﻬﺔ ﻟﻠﻌﺎﻣﺔ‪ .‬ﻭﻗﺪ ﻗﺎﻡ ﻣﺎﻧﺪﻳﻞ )‪ (Mandel‬ﺑﻮﺿﻊ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ ﺍﻟﻌﺎﺩﻱ ﻣﻘﺎﺑﻞ‬
‫ﺗﺮﺟﻤﺘﻪ ﺍﻹﻳﻄﺎﻟﻴﺔ ﻭﻫﻮ ﺣﺴﺐ ﻋﻠﻤﻨﺎ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺗﻢ ﻧﺸﺮﻩ ﺑﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ .‬ﻭﺧﻼﻓًﺎ ﻟﻤﺎ ﻓﻌﻠﻨﺎﻩ ﻣﻊ ﺍﻟﺘﺮﺟﻤﺎﺕ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﻭﺍﻹﻳﻄﺎﻟﻴﺔ‬
‫ﻗﺮﺭﻧﺎ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﺇﺿﺎﻓﺔ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ ﺍﻟﻌﺎﺩﻱ ﺇﻟﻰ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ‪ 4‬ﻟﺘﺴﻬﻴﻞ ﺍﻟﻘﺮﺍءﺓ ﻭﺍﻟﺒﺤﺚ ﺿﻤﻦ ﺍﻟﻨﺺ ﺑﺎﻟﻜﻤﺒﻴﻮﺗﺮ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺭﺳﻢ‬
‫ﻋﺜﻤﺎﻧﻲ ﻳﺴﻤﺢ ﺑﺎﻟﺒﺤﺚ ﺑﺼﻮﺭﺓ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻠﻨﺎ ﻓﻲ ﺍﻟﻤﻘﺪﻣﺔ ﻭﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺍﻹﻣﻼء ﺍﻟﻌﺎﺩﻱ ﻋﻨﺪ ﺫﻛﺮﻧﺎ ﻓﻘﺮﺍﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻧﻌﻄﻲ ﻫﻨﺎ ﻗﺎﺋﻤﺔ ﺑﺒﻌﺾ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺘﻲ ﺗﺨﺘﻠﻒ ﻓﻲ ﺇﻣﻼﺋﻬﺎ ﺍﻟﻌﺜﻤﺎﻧﻲ ﻋﻦ ﺍﻹﻣﻼء ﺍﻟﻌﺎﺩﻱ ﻧﻀﻴﻒ ﺇﻟﻴﻬﺎ ﺍﻟﺨﻂ ﺍﻟﻜﻮﻓﻲ ﺍﻟﻤﺠﺮﺩ ﻟﻠﻤﻘﺎﺭﻧﺔ ﻭﺗﺴﻬﻴﻞ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ‪:‬‬
‫ﺍﻟﻜﻮﻓﻲ‬ ‫ﺍﻟﻌﺜﻤﺎﻧﻲ‬ ‫ﺍﻟﻌﺎﺩﻱ‬ ‫ﺍﻟﻜﻮﻓﻲ‬ ‫ﺍﻟﻌﺜﻤﺎﻧﻲ‬ ‫ﺍﻟﻌﺎﺩﻱ‬
‫‪@ @á‬‬‫‹‪fl îčç‬‬ ‫‪fl ig‬‬ ‫ﺇِ ۡﺑ ٰ َﺮ ِﻫ َﻢ‬ ‫ﺇِﺑ َْﺮﺍﻫِﻴﻢ‬ ‫‪@ @òčíflŠìŞnÛa‬‬ ‫ﺍﻟﺘ ﱠ ۡﻮ َﺭ ٰﯨﺔ‬ ‫ﺍﻟﺘ ﱠ ْﻮ َﺭﺍﺓ‬
‫‪@ @áØîfl İ‬‬ ‫‚ ‬ ‫‪fl‬‬ ‫ﻄ ٰﻴَ ُﻜﻢۡ‬ ‫َﺧ ٰ َ‬ ‫ﻄﺎﻳَﺎ ُﻛ ْﻢ‬ ‫َﺧ َ‬ ‫‪@ @â‬‬ ‫†‪fl‬‬ ‫‪fl a‬‬ ‫َءﺍﺩ ََﻡ‬ ‫ﺁَﺩَﻡ‬
‫‪@ @kflz–c‬‬ ‫ﺃَﺻۡ ٰ َﺤﺐ‬ ‫ﺻ َﺤﺎﺏ‬ ‫ﺃَ ْ‬ ‫‪@ @éŽífl‹nfl ’a‬‬ ‫ﺍﺷﺘ ََﺮ ٰﯨﻪ ُ‬ ‫ۡ‬ ‫ﺷﺘ ََﺮﺍﻩ ُ‬ ‫ﺍ ْ‬
‫‪@ @bŞäßfl a‬‬ ‫َءﺍ َﻣﻨﱠﺎ‬ ‫ﺁ َ َﻣﻨﱠﺎ‬ ‫‪@ @Þ‬‬ ‫‪fla‬‬ ‫َءﺍﻝ‬ ‫ﺁَﻝ‬
‫‪@ @åfl €Ûa‬‬ ‫ۡٱﻷٓﻥَ‬ ‫ْﺍﻵَﻥ‬ ‫‪@ @Þ‬‬ ‫‪ ìflßþa‬‬ ‫ۡﺍﻷ َ ۡﻣ ٰ َﻮﻝ‬ ‫ْﺍﻷ َ ْﻣ َﻮﺍﻝ‬
‫×‪@ @ñìØ“čà‬‬ ‫‬ ‫َﻛﻤِ ۡﺸﻜ َٰﻮ ٖﺓ‬ ‫َﻛﻤِ ْﺸﻜَﺎﺓٍ‬ ‫‪@ @a(ìÛëž c‬‬ ‫ْﺃﻭﻟُﻮﺍْ‬ ‫ﺃُﻭﻟُﻮ‬
‫‪@ @o‬‬ ‫‪č ífl bič‬‬ ‫ﺑِﺎﻳَﺖ‬ ‫ٰ‬ ‫ﺑِﺂﻳَﺎﺕ‬ ‫َ‬ ‫@‬ ‫@‬ ‫‪å‬‬
‫‪fl‬‬ ‫‪í‬‬ ‫‹‬ ‫‪Ð‬‬
‫‪č‬‬ ‫‪Ø‬‬
‫‬ ‫‪Ûbč‬‬‫‪i‬‬ ‫ﺑِﭑﻟ َﻜﻔ ِِﺮﻳﻦ‬ ‫ٰ‬ ‫ۡ‬ ‫ﺑِ ْﺎﻟﻜَﺎﻓ ِِﺮﻳﻦ‬
‫‹ ‪@ @áŽèmŽ‬‬ ‫‪flv‬‬ ‫‪fl mğ‬‬ ‫ِﺗ َﺠ َﺮﺗ ُ ُﻬﻢۡ‬ ‫ٰ‬ ‫ّ‬ ‫ﺎﺭﺗ ُ ُﻬ ْﻢ‬ ‫ﺗِ َﺠ َ‬ ‫@‬ ‫@‬‫‪o‬‬
‫‪č‬‬ ‫‪ä‬‬
‫‪fl‬‬ ‫‪î‬‬
‫‪ğ‬‬ ‫‪j‬‬
‫‪fl‬‬ ‫‪Ûa‬‬ ‫ﺍﻟﺒَﻴِّﻨَﺖ‬ ‫ٰ‬ ‫ۡ‬ ‫ْﺍﻟﺒَﻴِّﻨَﺎﺕ‬
‫‪@ @òčrfl Ü qfl‬‬ ‫ﺛَﻠَﺜَﺔ‬ ‫ٰ‬ ‫ﺛ َ َﻼﺛَﺔ‬ ‫‪@ @æfl 뎋èflÄ‬‬ ‫‪ mfl‬‬ ‫ﻈ َﻬ ُﺮﻭﻥَ‬ ‫ﺗَ َ‬ ‫ٰ‬ ‫ﻈﺎﻫ َُﺮﻭﻥ‬ ‫ﺗَ َ‬
‫¨‪@ @ñčìflî‬‬ ‫‪a‬‬ ‫ۡٱﻟ َﺤﻴَ ٰﻮﺓ‬ ‫ْﺍﻟ َﺤﻴَﺎﺓ‬ ‫‪@ @oŞäu‬‬ ‫‪fl‬‬ ‫َﺟ ٰﻨﱠﺖ‬ ‫َﺟﻨﱠﺎﺕ‬
‫×‪@ @ñ ì‬‬ ‫‪Ş Ûa‬‬ ‫ٱﻟﺰﻛ َٰﻮﺓ‬ ‫ﱠ‬ ‫ﺍﻟﺰﻛَﺎﺓ‬ ‫ﱠ‬ ‫‪@ @Ù‬‬ ‫‚ ‪ nč Ü‬‬ ‫‪fl‬‬ ‫ٰ َﺧ ٰﻠَﺘِﻚ‬ ‫َﺎﻻﺗِﻚ‬ ‫ﺧ َ‬
‫‪@ @áŽèäfl ÓflŒŠ‬‬ ‫‪fl‬‬ ‫َﺭﺯَ ﻗﻨَ ُﻬﻢۡ‬ ‫ٰ‬ ‫ۡ‬ ‫َﺭﺯَ ْﻗﻨَﺎ ُﻫ ْﻢ‬ ‫‪@ @åfl îğ äč iŞ Š‬‬‫‪fl‬‬ ‫َﺭ ٰﺑﱠﻨِﻴِّﻦَ‬ ‫َﺭﺑﱠﺎﻧِﻴِّﻴﻦ‬
‫Ž ‪@ @pflìàfl‬‬ ‫‪fl‬‬ ‫ﺕ‬ ‫ﺳ ٰ َﻤ ٰ َﻮ ٖ‬ ‫َ‬ ‫ﺳ َﻤ َﻮﺍﺕ‬ ‫َ‬ ‫Ž‪@ @åfl àfl îÜ‬‬ ‫‪Ž ëfl‬‬ ‫ﺳﻠَ ۡﻴ ٰ َﻤﻦ‬ ‫ُ‬ ‫ﺳﻠَ ْﻴ َﻤﺎﻥ‬ ‫ُ‬
‫‪@ @â‬‬ ‫‪Ş ûŽäfl jflí‬‬ ‫َﻳ ۡﺒﻨَﺆُ ﱠﻡ‬ ‫ﻳَﺎ ﺍﺑْﻦَ ﺃ ُ ﱠﻡ‬ ‫’ ‪@ @áèäč îčİîfl‬‬ ‫‪fl‬‬ ‫ﺷ ٰ َﻴﻄِﻴﻨِ ِﻬﻢۡ‬ ‫َ‬ ‫ﺷ َﻴﺎﻁِﻴﻨِ ِﻬ ْﻢ‬ ‫َ‬
‫‪@ @a(ûŽÐ È‬‬‫›‪fl‬‬‫‪ş Ûa‬‬ ‫ﻀﻌَ ٰﻔَٓ ُﺆﺍْ‬ ‫ٱﻟ ﱡ‬ ‫ﻀﻌَﻔَﺎ ُء‬ ‫ﺍﻟ ﱡ‬ ‫—‪@ @ñ ìÜ‬‬ ‫‪Ş Ûa‬‬ ‫ﺼﻠَ ٰﻮﺓ‬ ‫ﱠ‬ ‫ٱﻟ‬ ‫َ‬ ‫ﺓ‬ ‫ﻼ‬ ‫َ‬ ‫ﺼ‬
‫ﺍﻟ ﱠ‬
‫‪@ @Õfl Ü İ‬‬
‫‪K Ûa‬‬ ‫ﺍﻟﻄﻠﻖ‬ ‫َ‬ ‫ٰ‬ ‫ﱠ‬ ‫ﺍﻟﻄﻼﻕ‬ ‫َ‬ ‫ﱠ‬ ‫@‬ ‫@‬ ‫‪á‬‬ ‫‪è‬‬ ‫‪ä‬‬
‫‪č‬‬ ‫‪î‬‬
‫‪fl‬‬ ‫‪Ì‬‬ ‫‪ ‬‬ ‫ﻁﻐﻴَﻨِ ِﻬﻢۡ‬ ‫ٰ‬ ‫ۡ‬ ‫ُ‬ ‫ﻁ ْﻐﻴَﺎﻧِ ِﻬ ْﻢ‬ ‫ُ‬
‫“‪@ @ñflì‬‬ ‫‪flË‬‬ ‫‪č‬‬ ‫ﺸ َﻮﺓ‬ ‫ِﻏ َ‬ ‫ٰ‬ ‫َﺎﻭﺓ‬‫ِﻏﺸ َ‬ ‫@‬ ‫@‬ ‫‪a‬‬
‫(‬‫‪û‬‬
‫‪Ž‬‬ ‫‪à‬‬
‫‪fl‬‬ ‫‪Ü‬‬
‫‬ ‫‪Ç‬‬
‫‪Ž‬‬ ‫ْ‬ ‫ﻋﻠ َﻤ ُﺆﺍ‬ ‫ٓ‬ ‫ٰ‬ ‫َ‬ ‫ُ‬ ‫ﻋﻠ َﻤﺎ ُء‬ ‫َ‬ ‫ُ‬
‫‪@ @æfl ìŽnäč Ó‬‬ ‫‬ ‫ٰﻗَﻨِﺘُﻮﻥ‬ ‫ﻗَﺎﻧِﺘُﻮﻥ‬ ‫‪@ @åŞ èŽíŞì‬‬ ‫‪flÏ‬‬ ‫‬ ‫ﺴ ﱠﻮ ٰﯨ ُﻬ ﱠﻦ‬ ‫ﻓَ َ‬ ‫ﺴ ﱠﻮﺍﻫ ﱠُﻦ‬ ‫ﻓَ َ‬
‫‪@ @o‬‬ ‫× ‪Ž àfl Üč‬‬
‫‬ ‫َﻛ ِﻠ ٰ َﻤﺖ‬ ‫َﻛ ِﻠ َﻤﺎﺕ‬ ‫‪@ @k‬‬ ‫‪fl nfl Ø‬‬ ‫‪č Ûa‬‬ ‫ۡﺍﻟ ِﻜ ٰﺘ َﺐ‬ ‫ْﺍﻟ ِﻜﺘ َﺎﺏ‬
‫ﱠ‬ ‫ٰ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ٰ‬ ‫ﱠ‬
‫‪@ @æfl ìŽäÈ‬‬ ‫‪č ÜK Ûa‬‬ ‫ٱﻟﻠ ِﻌﻨُﻮﻥ‬ ‫ﺍﻟﻼ ِﻋﻨُﻮﻥ‬ ‫‪@ @ïčnÛKa‬‬ ‫ٱﻟﺘِﻲ‬ ‫ﺍﻟﻼﺗِﻲ‬
‫ٓ‬
‫‪@ @Ù‬‬ ‫‪ Üč ßfl‬‬ ‫ٰ َﻣﻠِﻚ‬ ‫َﻣﺎﻟِﻚ‬ ‫‪@ @òčØ‬‬ ‫‪ ÷č Ü àfl ÜčÛ‬‬ ‫ﻟ ِۡﻠ َﻤ ٰﻠَﺌِ َﻜ ِﺔ‬ ‫ﻟ ِْﻠ َﻤ َﻼﺋِ َﻜ ِﺔ‬
‫‪@ @a(ûŽÜ ¾ a‬‬ ‫ۡٱﻟ َﻤﻠَ ُﺆﺍْ‬ ‫ْﺍﻟ َﻤ َﻸ ُ‬ ‫‪@ @æfl ëèflnŽß‬‬ ‫ُﻣﺴۡ ﺘَﻬۡ ِﺰ ُءﻭﻥ‬ ‫ُﻣ ْﺴﺘ َ ْﻬ ِﺰﺋُﻮﻥ‬
‫ﺼ َﺮ ٰﻯ‬ ‫ٱﻟﻨﱠ َٰ‬ ‫ﺎﺭﻯ‬ ‫ﺼ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻪ‬‫ِ‬ ‫ﻘ‬
‫ِ‬ ‫َ‬ ‫ﺜ‬ ‫ﻣِ ﻴ ٰ‬ ‫ﻣِ ﻴﺜَﺎﻗِ ِﻪ‬
‫—‹‪@ @ôfl‬‬ ‫‪fl äŞ Ûa‬‬ ‫َ َ‬ ‫@‬ ‫@‬ ‫‪éč‬‬‫‪Ô‬‬ ‫‪r‬‬
‫‪fl‬‬ ‫‪îč‬‬‫‪ß‬‬
‫‪@ @o‬‬‫‹ ‪Ž ßfl‬‬ ‫¨‪Ž‬‬ ‫‪ aflë‬‬ ‫َﻭ ۡٱﻟ ُﺤ ُﺮ ٰ َﻣﺖ‬ ‫َﻭ ْﺍﻟ ُﺤ ُﺮ َﻣﺎﺕ‬ ‫‪@ @Ýfl îčÈ‬‬ ‫‪fl gëfl‬‬ ‫َﻭﺇِ ۡﺳ ٰ َﻤﻌِﻴ َﻞ‬ ‫َﻭﺇِ ْﺳ َﻤﺎﻋِﻴﻞ‬
‫‪@ @ï‬‬ ‫‪fl íŞ gëfl‬‬ ‫ﻲ‬ ‫َﻭﺇِﻳﱠ َ‬
‫ٰ‬ ‫ﱠﺎﻱ‬
‫َﻭﺇِﻳ َ‬ ‫‪@ @p‬‬ ‫‡ ‪Ž‬‬ ‫‪fl ÛčìflÛaflë‬‬ ‫َﻭ ۡٱﻟ ٰ َﻮ ِﻟ ٰﺪ َﺕُ‬ ‫َﻭ ْﺍﻟ َﻮﺍ ِﻟﺪ َﺍﺕ‬
‫‪@ @áŽèîKÛëfl‬‬ ‫َﻭﻟﯨ ُﻬﻢۡ‬ ‫ٰ‬ ‫ﱠ‬ ‫َﻭﻻﻫُﻢ‬ ‫ﱠ‬ ‫@‬ ‫@‬‫‹‪æa‬‬ ‫‪Ó‬‬ ‫‪ë‬‬
‫‪fl‬‬ ‫َﻭﻗﺮ َءﺍﻥ‬ ‫ۡ‬ ‫ُ‬ ‫َﻭﻗُ ْﺮﺁَﻥ‬
‫‪@ @Ýfl çdífl‬‬ ‫ﻳَﺄﻫ َﻞ‬ ‫ۡ‬ ‫َ‬ ‫ٓ‬ ‫ٰ‬ ‫ﻳَﺎ ﺃﻫﻞ‬ ‫ْ‬ ‫َ‬ ‫@‬ ‫@‬ ‫‪â‬‬
‫‪Ž‬‬ ‫†‬
‫‪fl‬‬ ‫‪b€fl‬‬ ‫‪í‬‬ ‫ﻳَـ‪ ‬ﺎﺩَ ُﻡ‬ ‫ٓ‬ ‫ٰ‬ ‫ﻳَﺎ ﺁَﺩَ ُﻡ‬
‫ِﻲ‬ ‫ٰ‬ ‫َ‬ ‫ٓ‬ ‫ٰ‬ ‫ﻳَﺎ ﺃَﻳﱡ َﻬﺎ‬
‫‪@ @ï‬‬‫‪Ş äč jfl ífl‬‬ ‫ﻳَﺒَﻨ ٓ‬ ‫ﻲ‬‫ﻳَﺎ ﺑَﻨِ ﱠ‬ ‫@‬ ‫@‬‫‪bfl‬‬
‫‪è‬‬ ‫‪í‬‬
‫‪ş‬‬ ‫‪d‬‬
‫‬‫‪í‬‬‫‪fl‬‬ ‫ﻳَﺄﻳﱡ َﻬﺎ‬
‫‪@ @Ù‬‬‫‪ ãfl ì܏flí‬‬ ‫ﻳَ ۡﺴﻠﻮﻧَﻚَ‬ ‫ُ‬ ‫ﻳَﺴْﺄﻟﻮﻧَﻚ‬ ‫ُ‬ ‫َ‬ ‫‪@ @óflŽìŽàífl‬‬ ‫ﺳ ٰﻰ‬ ‫ﻳَ ُﻤﻮ َ‬ ‫ٰ‬ ‫ﺳﻰ‬ ‫ﻳَﺎ ُﻣﻮ َ‬

‫ﻧﻘﻼ ﻋﻦ ﺍﻟﺴﺠﺴﺘﺎﻧﻰ‪ :‬ﻛﺘﺎﺏ ﺍﻟﻤﺼﺎﺣﻒ‪ ،‬ﺹ ‪.(http://goo.gl/Q4OYZO) 157‬‬ ‫ﺍﻷﺑﻴﺎﺭﻱ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ‪ ،‬ﺹ ‪ً ،362-361‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﺳﺮﻱ‪ :‬ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ‪ ،‬ﺹ ‪.53-47‬‬ ‫‪2‬‬

‫ﺃﻧﻈﺮ ﻫﺬﻩ ﺍﻟﻔﺘﻮﻯ ﻫﻨﺎ‪ http://goo.gl/Ga18lk :‬ﻭﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﻫﻨﺎ‪http://goo.gl/006Ns6 :‬‬ ‫‪3‬‬

‫ﺃﺧﺬﻧﺎ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ ﻟﻠﻨﺸﺮ ﺍﻟﺤﺎﺳﻮﺑﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪ http://goo.gl/hAKd2u‬ﺍﻟﺬﻱ ﻧﺸﺮ ﻗﺮﺁﻥ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻓﻘًﺎ ﻟﻘﺮﺍءﺓ ﺣﻔﺺ ﻛﻤﺎ ﺍﻗﺮﻩ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ‪ ،‬ﻭﺍﻟﺮﺳﻢ‬ ‫‪4‬‬

‫ﺍﻹﻣﻼﺋﻲ ﺍﻟﻌﺎﺩﻱ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪.http://goo.gl/ZIDWxd‬‬

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 ‫ﻭﻳﺠﺐ ﻫﻨﺎ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﻣﻮﺿﻮﻉ ﺍﻹﻣﻼء ﺍﻟﻘﺮﺁﻧﻲ ﻭﺍﻹﻣﻼء ﺍﻟﺤﺪﻳﺚ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺑﻴﻦ ﻣﻮﺿﻮﻉ ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺎ‬
‫ﻣﺘﺪﺍﺧﻠﻴﻦ‪.‬‬
‫ﺗﻔﻴﺪ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﻋﻤﺮ )ﺗﻮﻓﻲ ‪ (644‬ﺳﻤﻊ ﺃﺣﺪ ًﺍ ﻳﺘﻠﻮ ﺍﻟﺴﻮﺭﺓ ‪ 25\42‬ﺑﻄﺮﻳﻘﺔ ﻣﺨﺘﻠﻔﺔ ﻋﻤﺎ ﻛﺎﻥ ﻳﻌﺮﻓﻪ‪ .‬ﻓﺄﺧﺬﻩ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺍﻟﺬﻱ ﺩﻋﺎ ﻛﻞ ﻭﺍﺣ ٍﺪ ﻣﻨﻬﻤﺎ‬
‫ﻟﻴﺘﻠﻮ ﻣﺎ ﻳﺤﻔﻆ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﻗﺎﻝ ﺇﻥ ﻛﻠﺘﺎ ﺍﻟﻘﺮﺍءﺗﻴﻦ ﺻﺤﻴﺤﺘﺎﻥ‪ ،‬ﻣﻀﻴﻔًﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﻧﺰﻝ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ‪ .‬ﻭﻫﻨﺎﻙ ﺭﻭﺍﻳﺎﺕ ﻣﻤﺎﺛﻠﺔ ﻋﻦ ﺳﻮﺭ ﺃﺧﺮﻯ‪ .1‬ﻭﻫﺬﺍ‬
‫ﻳﺬﻛﺮﻧﺎ ﺑﺂﻳﺎﺕ ﺃﺧﺮ )‪ 48 :5\112‬ﻭ‪ 118 :11\52‬ﻭ‪ 93 :16\70‬ﻭ‪ (8 :42\62‬ﺗﻮﺿﺢ ﺑﺄﻥ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻄﻮﺍﺋﻒ ﻫﻮ ﻣﻦ ﺇﺭﺍﺩﺓ ﷲ ﻭﻟﺬﻟﻚ ﻳﺠﺐ ﺍﻟﻘﺒﻮﻝ‬
‫ﺑﻪ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﻣﻌﻨﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ؟ ﻫﻨﺎﻙ ﻣﻦ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﻧﺰﻝ ﻓﻲ ﺳﺒﻊ ﺻﻮﺭ ﻟﺘﺘﻤﺎﺷﻰ ﻣﻊ ﺍﻟﻠﻬﺠﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺪﻯ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺘﻜﻠﻢ‬
‫}ِ‬ ‫ﻏﻴﺮ ﻟﻬﺠﺔ ﻗﺮﻳﺶ‪ ،‬ﻗﺒﻴﻠﺔ ﺍﻟﻨﺒﻲ‪ .‬ﻭﻳﺮﻓﺾ ﺍﻟﺸﻴﻌﺔ ﺣﺪﻳﺚ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺳﺒﻌﺔ ﺃﺣﺮﻑ‪ .‬ﻓﻘﺪ ﺳﺌﻞ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ﻋﻦ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻓﺄﺟﺎﺏ‪َ » :‬ﻛﺬَﺑُﻮﺍ ﺃ َ ْﻋﺪ َﺍ ُء ﱠ‬
‫ﻣِﻦ ِﻋ ْﻨ ِﺪ ْﺍﻟ َﻮﺍﺣِ ِﺪ«‪ .2‬ﻭﻓﻲ ﺣﺪﻳﺚ ﻋﻦ ﻋﻠﻲ‪» :‬ﺇﻥ ﷲ ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﻗﺴﺎﻡ ﻛﻞ ﻣﻨﻬﺎ ﺷﺎﻑ ﻛﺎﻑ‪ ،‬ﻭﻫﻲ ﺃﻣﺮ ﻭﺯﺟﺮ‬ ‫ﻋﻠَﻰ َﺣ ْﺮﻑٍ َﻭﺍﺣِ ٍﺪ ْ‬ ‫َﻭﻟَ ِﻜﻨﱠﻪُ ﻧَﺰَ َﻝ َ‬
‫ﻭﺗﺮﻏﻴﺐ ﻭﺗﺮﻫﻴﺐ ﻭﺟﺪﻝ ﻭﻣﺜﻞ ﻭﻗﺼﺺ«‪ .‬ﻓﺎﺳﺘﻌﻤﻞ ﻛﻠﻤﺔ ﺃﻗﺴﺎﻡ ﻭﺗﺮﻙ ﻛﻠﻤﺔ ﺃﺣﺮﻑ‪ .3‬ﻭﻣﻬﻤﺎ ﻳﻜﻦ‪ ،‬ﻓﺈﻥ ﻗﺮﺁﻥ ﻋﺜﻤﺎﻥ ﻟﻢ ﻳﺒﻖ ﻟﻨﺎ ﺇﻻ ﻗﺮﺍءﺓ ﻭﺍﺣﺪﺓ ﻭﺍﺧﺘﻔﺖ‬
‫ﻧﻘﻼ ﻋﻦ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍءﺍﺕ ﻟﻬﺎ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻭﺗﺄﺛﻴﺮﻫﺎ‬ ‫ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻷﺧﺮﻯ ﺇﻻ ﻓﻲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻥ ﻏﻴﺮﻫﺎ ﺃﻭ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ ً‬
‫ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻛﻤﺎ ﺳﻨﺮﻯ ﻻﺣﻘًﺎ‪.‬‬
‫ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻷﺣﺮﻑ ﺍﻟﺴﺒﻌﺔ ﺗﺬﻛﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﻫﻨﺎﻙ ﻗﺮﺍءﺍﺕ ﻣﺨﺘﻠﻔﺔ ﻟﻠﻘﺮﺁﻥ ﺳﺒﺒﻬﺎ‬
‫‪ -‬ﺻﻌﻮﺑﺔ ﻗﺮﺍءﺓ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻏﻴﺮ ﺍﻟﻤﻨﻘﻮﻁ ﻭﻏﻴﺮ ﺍﻟﻤﺸﻜﻮﻝ‪ .‬ﻭﻫﻲ ﻛﺜﻴﺮﺓ ﺟﺪ ًﺍ ﻭﻻ ﺩﺍﻋﻲ ﻟﺬﻛﺮﻫﺎ ﻫﻨﺎ‪.‬‬
‫ﺑﺪﻻ ﻣﻦ ﻋﺒﺎﺭﺓ » َﻓ َﺨﺸِﻴﻨَﺎ« ﻓﻲ ﺍﻵﻳﺔ ‪َ » :80 :18\69‬ﻭﺃَ ﱠﻣﺎ ْﺍﻟﻐُ َﻼ ُﻡ ﻓَ َﻜﺎﻥَ ﺃَﺑَ َﻮﺍﻩ ُ ُﻣﺆْ ِﻣﻨَﻴ ِْﻦ ﻓَ َﺨﺸِﻴﻨَﺎ ﺃ َ ْﻥ‬ ‫ﻣﺜﻼ ﺍﺳﺘﻌﻤﻠﺖ ﻋﺒﺎﺭﺓ »ﻓﻌﻠﻢ ﺭﺑﻚ« ً‬ ‫‪ -‬ﺗﻨﺰﻳﻪ ﷲ ﻭﺍﻷﻧﺒﻴﺎء‪ً :‬‬
‫ﻳﺰ ْﺍﻟ َﺤﻜِﻴ ُﻢ«‬ ‫}ُ ﺃَﻧﱠﻪ ُ َﻻ ﺇِﻟَﻪَ ﺇِ ﱠﻻ ﻫ َُﻮ َﻭ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔ ُ َﻭﺃُﻭﻟُﻮ ْﺍﻟﻌ ِْﻠ ِﻢ ﻗَﺎﺋِ ًﻤﺎ ﺑِﺎﻟْ ِﻘﺴْﻂِ َﻻ ﺇِﻟَﻪَ ِﺇ ﱠﻻ ﻫ َُﻮ ْﺍﻟ َﻌ ِﺰ ُ‬ ‫ﺷ ِﻬﺪَ ﱠ‬ ‫ﻁ ْﻐﻴَﺎﻧًﺎ َﻭﻛُ ْﻔ ًﺮﺍ«‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪َ » :18 :3\89‬‬ ‫ﻳ ُْﺮ ِﻫﻘَ ُﻬ َﻤﺎ ُ‬
‫ﺑﺪﻻ ﻣﻦ ﻋﺒﺎﺭﻯ »ﺷﻬﺪ ﷲ« ﺭﺍﺑﻄﻴﻦ ﺫﻟﻚ ﺑﺴﻴﺎﻕ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ »ﺍﻟﺼﱠﺎ ِﺑ ِﺮﻳﻦَ َﻭﺍﻟﺼﱠﺎ ِﺩﻗِﻴﻦَ َﻭ ْﺍﻟﻘَﺎﻧِﺘِﻴﻦَ َﻭ ْﺍﻟ ُﻤ ْﻨ ِﻔﻘِﻴﻦَ‬ ‫ﺍﺳﺘﻌﻤﻠﺖ ﻋﺒﺎﺭﺓ »ﺷﻬﺪﺍء ﷲ« ً‬
‫ﺸ َﻬﺪ ُ ِﺑ َﻤﺎ ﺃ َ ْﻧﺰَ َﻝ ﺇِﻟَﻴْﻚَ ﺃ َ ْﻧﺰَ ﻟَﻪُ ِﺑﻌ ِْﻠﻤِ ِﻪ‬ ‫} ُ َﻳ ْ‬ ‫ﺎﺭ«‪ .‬ﻭﻟﻜﻦ ﻣﻦ ﺃﺣﺪﺛﻮﺍ ﺍﻟﺘﻌﺪﻳﻞ ﺍﻟﻤﺬﻛﻮﺭ ﻟﻢ ﻳﺠﺮﻭﺍ ﻣﺜﻠﻪ ﻓﻲ ﺍﻵﻳﺔ ‪» :166 :4\92‬ﻟَﻜ ِِﻦ ﱠ‬ ‫َﻭ ْﺍﻟ ُﻤ ْﺴﺘَ ْﻐ ِﻔ ِﺮﻳﻦَ ﺑِ ْﺎﻷ َ ْﺳ َﺤ ِ‬
‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬
‫ﺎﺱ ﺃﻥ ﻳُﺘ َﺮﻛﻮﺍ ﺃﻥ ﻳَﻘﻮﻟﻮﺍ ﺁ َﻣﻨﺎ َﻭﻫ ْﻢ ﻻ ﻳُﻔﺘﻨﻮﻥَ ‪.‬‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ِﺐ ﺍﻟﻨ ُ‬ ‫ﱠ‬ ‫َﻭ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ ﻳَ ْﺸ َﻬﺪ ُﻭﻥَ « ﻓﺘﺮﻛﻮﻫﺎ ﺩﻭﻥ ﺗﻐﻴﻴﺮ ﻟﺼﻌﻮﺑﺔ ﺍﻟﺘﻌﺪﻳﻞ ﺑﻬﺎ‪ .‬ﻭﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪» :3-2 :29\85‬ﺃ َﺣﺴ َ‬
‫َ‬
‫}ُ« ﺑﻌﺒﺎﺭﺓ »ﻓﻠﻴُ ْﻌ ِﻠ َﻤﻦ ﷲ« ﺣﺘﻰ ﻻ ﻳﻔﻬﻢ ﺍﻥ ﷲ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ﺻﺪَﻗُﻮﺍ َﻭﻟَﻴَ ْﻌﻠَ َﻤ ﱠﻦ ْﺍﻟﻜَﺎ ِﺫﺑِﻴﻦَ «‪ ،‬ﺗﻢ ﺗﻐﻴﻴﺮ ﻋﺒﺎﺭﺓ »ﻓَﻠَﻴَ ْﻌﻠَ َﻤ ﱠﻦ ﱠ‬ ‫} ُ ﺍﻟﱠﺬِﻳﻦَ َ‬ ‫َﻭﻟَﻘَﺪْ ﻓَﺘَﻨﱠﺎ ﺍﻟﱠﺬِﻳﻦَ ﻣِ ْﻦ ﻗَ ْﺒ ِﻠ ِﻬ ْﻢ ﻓَﻠَﻴَ ْﻌﻠَ َﻤ ﱠﻦ ﱠ‬
‫ﻋﻠ ْﻴﻨَﺎ َﻣﺎﺋِﺪَﺓ ً‬ ‫َ‬ ‫ّ‬ ‫ْ‬ ‫َ‬
‫ﺴﻰ ﺍ ْﺑ َﻦ َﻣ ْﺮﻳَ َﻢ ﻫ َْﻞ ﻳَ ْﺴﺘَﻄِ ﻴ ُﻊ َﺭﺑﱡﻚَ ﺃﻥ ﻳُﻨ َِﺰ َﻝ َ‬ ‫ﺍﺭﻳﱡﻮﻥَ ﻳَﺎ ﻋِﻴ َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ﺳﻴﻌﻠﻢ ﺑﻌﺪ ﺍﻣﺘﺤﺎﻥ ﻛﺄﻧﻤﺎ ﻟﻢ ﻳﻌﻠﻤﻪ ﻗﺒﻞ ﺫﻟﻚ‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪» :112 :5\112‬ﺇِﺫ ﻗﺎ َﻝ ﺍﻟ َﺤ َﻮ ِ‬
‫ﺴﺘَﻄِ ﻴ ُﻊ‬ ‫ﺑﺪﻻ ﻣﻦ ﻋﺒﺎﺭﺓ »ﻫ َْﻞ ﻳَ ْ‬ ‫ﺴﺘَﻄِ ﻴ ُﻊ َﺭﺑﱠﻚَ « ‪ -‬ﺃﻱ ﻫﻞ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺪﻋﻮ ﺭﺑﻚ – ً‬ ‫}َ ﺇِ ْﻥ ﻛُ ْﻨﺘ ُ ْﻢ ُﻣﺆْ ﻣِ ﻨِﻴﻦَ « ﺍﺳﺘﻌﻤﻠﺖ ﻋﺒﺎﺭﺓ » َﻫ ْﻞ ﺗ َ ْ‬ ‫ﺴ َﻤﺎءِ ﻗَﺎ َﻝ ﺍﺗﱠﻘُﻮﺍ ﱠ‬ ‫ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫ﺑﺪﻻ ﻣﻦ‬ ‫َ‬
‫َﺼﻔُﻮﻥَ « ﺗﻢ ﺍﺳﺘﻌﻤﺎﻝ ﻋﺒﺎﺭﺓ » َﺭﺏّ ِ ﺃ ْﺣ َﻜ ُﻢ« ً‬ ‫ﻋﻠَﻰ َﻣﺎ ﺗ ِ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ُﻥ ﺍﻟ ُﻤ ْﺴﺘَﻌَﺎ ُﻥ َ‬ ‫ْ‬ ‫ﻖ َﻭ َﺭﺑﱡﻨَﺎ ﱠ‬ ‫ْ‬
‫َﺭﺑﱡﻚَ «‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪» :112 :21\73‬ﻗَﺎ َﻝ َﺭﺏّ ِ ﺍﺣْ ُﻜ ْﻢ ﺑِﺎﻟ َﺤ ّ ِ‬
‫ﻋﺒﺎﺭﺓ » َﺭﺏّ ِ ﺍﺣْ ُﻜ ْﻢ« ﺍﻟﺘﻲ ﻗﺪ ﺗﻔﻬﻢ ﻛﺄﻧﻤﺎ ﻓﻲ ﺍﻹﻣﻜﺎﻥ ﺍﻥ ﻳﺤﻜﻢ ﷲ ﺑﻐﻴﺮ ﺍﻟﺤﻖ‪ .‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻤﺨﺘﺎﺭﺓ ﺗﻌﻨﻲ ﺍﻥ ﺭﺑﻲ ﺃﻋﻈﻢ ﺣﻜ ًﻤﺎ ﺑﺎﻟﺤﻖ ﻣﻦ ﻛﻞ ﺣﺎﻛﻢ‪ .‬ﻭﻓﻲ‬
‫ُﻈﻠَ ُﻤﻮﻥَ « ﺍﺳﺘﻌﻤﻠﺖ ﻋﺒﺎﺭﺓ » َﻭ َﻣﺎ‬ ‫ﺖ َﻭﻫُ ْﻢ َﻻ ﻳ ْ‬ ‫ﺴﺒَ ْ‬ ‫ﺕ ﺑِ َﻤﺎ ﻏَ ﱠﻞ ﻳَ ْﻮ َﻡ ْﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺛ ُ ﱠﻢ ﺗ ُ َﻮﻓﱠﻰ ُﻛ ﱡﻞ ﻧَ ْﻔ ٍﺲ َﻣﺎ َﻛ َ‬ ‫ﻲ ٍ ﺃ َ ْﻥ ﻳَﻐُ ﱠﻞ َﻭ َﻣ ْﻦ ﻳَ ْﻐﻠُ ْﻞ ﻳَﺄ ْ ِ‬ ‫ﺍﻵﻳﺔ ‪َ » :161 :3\89‬ﻭ َﻣﺎ َﻛﺎﻥَ ِﻟﻨَﺒِ ّ‬
‫ﻅﻨﱡﻮﺍ‬ ‫ﺍﻟﺮﺳُ ُﻞ َﻭ َ‬ ‫َﺲ ﱡ‬ ‫ﺳﺘ َ ْﻴﺌ َ‬ ‫ﻲ ٍ ﺃ َ ْﻥ ﻳَﻐُ ﱠﻞ« ﺣﺘﻰ ﻻ ﻳﻈﻦ ﺍﻥ ﺍﻟﻨﺒﻲ ﻳﻐﻞ‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪َ » :110 :12\53‬ﺣﺘﱠﻰ ِﺇﺫَﺍ ﺍ ْ‬ ‫ّ‬ ‫ﺒ‬
‫ِ‬ ‫َ‬ ‫ﻨ‬ ‫ﻟ‬
‫ِ‬ ‫ﺎﻥَ‬ ‫َ‬
‫ﻛ‬ ‫ﺎ‬ ‫ﻣ‬
‫َ‬ ‫ﻭ‬‫ﺑﺪﻻ ﻣﻦ ﻋﺒﺎﺭﺓ َ‬
‫»‬ ‫ﻲ ٍ ﺃ َ ْﻥ ﻳَﻐُﻞﱠ « ً‬ ‫َﻛﺎﻥَ ِﻟﻨَﺒِ ّ‬
‫ﻋ ِﻦ ْﺍﻟﻘَ ْﻮ ِﻡ ْﺍﻟ ُﻤﺠ ِْﺮﻣِ ﻴﻦَ « ﺗﻢ ﺍﺳﺘﺒﻌﺎﺩ ﻗﺮﺍءﺓ » َﻛﺬَﺑُﻮﺍ« ﻷﻧﻬﺎ ﺗﻮﺣﻲ ﺑﺄﻥ ﺍﻷﻧﺒﻴﺎء ﻳﻜﺬﺑﻮﻥ‪ .‬ﻭﻗﺪ ﺗﻢ‬ ‫ﻲ َﻣ ْﻦ ﻧَﺸَﺎ ُء َﻭ َﻻ ﻳ َُﺮﺩ ﱡ ﺑَﺄْﺳُﻨَﺎ َ‬ ‫َ‬ ‫ﺠ‬
‫ّ‬ ‫ِ‬ ‫ُ‬ ‫ﻨ‬‫َ‬ ‫ﻓ‬ ‫َﺎ‬ ‫ﻧ‬‫ْﺮ‬‫ُ‬ ‫ﺼ‬ ‫َ‬ ‫ﻧ‬ ‫ﻢ‬
‫ْ‬ ‫ُ‬
‫ﻫ‬ ‫ء‬
‫َ‬ ‫ﺎ‬ ‫ﺟ‬
‫َ‬ ‫ُﻮﺍ‬ ‫ﺑ‬‫ﺬ‬‫ِ‬ ‫ُ‬ ‫ﻛ‬ ‫ﺃَﻧﱠ ُﻬ ْﻢ ﻗَﺪْ‬
‫ﺳ ُﻞ‬ ‫ٱﻟﺮ ُ‬‫َﺲ ﻳﺌﺲ ﱡ‬ ‫َ‬ ‫ﺌ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﺘ‬ ‫ﺳ‬
‫ْ‬ ‫ٱ‬ ‫ﺍ‬ ‫َ‬ ‫ﺫ‬ ‫ِ‬ ‫ﺇ‬ ‫ﺣﺘﻰ‬ ‫ﻧﺼﺮﻫﻢ‬ ‫ﻓﺘﺮﺍﺧﻰ‬ ‫ﺃﻱ‬ ‫«‬ ‫ﺭﺟﺎﻻ‬ ‫ً‬ ‫ﺇﻻ‬ ‫ﻗﺒﻠﻚ‬ ‫ﻣﻦ‬ ‫ﺃﺭﺳﻠﻨﺎ‬ ‫ﻭﻣﺎ‬ ‫»‬ ‫ﻋﻠﻴﻪ‬ ‫ﺩﻝ‬ ‫ﻟﻤﺎ‬ ‫ﻏﺎﻳﺔ‬ ‫ﻰ‬ ‫َ ٰ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﺣ‬ ‫ﺍﻟﺠﻼﻟﻴﻦ‪:‬‬ ‫ﻳﻘﻮﻝ‬ ‫ﺑﺎﻟﻤﻌﻨﻴﻴﻦ‪.‬‬ ‫ﺍﻵﻳﺔ‬ ‫ﺗﻔﺴﻴﺮ‬
‫ﻅﻦ ﺍﻷﻣﻢ ﺃﻥ ﺍﻟﺮﺳﻞ ﺃﺧﻠﻔﻮﺍ ﻣﺎ ﻭﻋﺪﻭﺍ ﺑﻪ ﻣﻦ ﺍﻟﻨﺼﺮ َﺟﺂ َء ُﻫ ْﻢ ﻧَﺼ ُْﺮﻧَﺎ‪.4‬‬ ‫ﻅﻨﱡﻮﺍْ ﺃﻳﻘﻦ ﺍﻟﺮﺳﻞ ﺃَﻧﱠ ُﻬ ْﻢ ﻗَﺪْ ُﻛ ِﺬﺑُﻮﺍْ ﺑﺎﻟﺘﺸﺪﻳﺪ ﺗﻜﺬﻳﺒًﺎ ﻻ ﺇﻳﻤﺎﻥ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﻟﺘﺨﻔﻴﻒ‪ :‬ﺃﻱ ّ‬ ‫َﻭ َ‬
‫ﺳ ِ ّﺮﻕَ «‬ ‫ُ‬ ‫»‬ ‫ﻛﻠﻤﺔ‬ ‫ﺍﺳﺘﻌﻤﻠﺖ‬ ‫«‬ ‫ﻴﻦَ‬ ‫ِﻈِ‬ ‫ﻓ‬ ‫ﺎ‬ ‫ﺣ‬
‫ِ َ‬ ‫ﺐ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻐ‬ ‫ْ‬
‫ِﻠ‬ ‫ﻟ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻨ‬‫ُ‬ ‫ﻛ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬ ‫َﺎ‬ ‫ﻨ‬‫ِﻤ‬ ‫ﻠ‬
‫ََ َ َ ِ ِ َِ َ ْ َ َ‬ ‫ﻋ‬ ‫ﺎ‬‫ﻤ‬ ‫ﺑ‬ ‫ﻻ‬ ‫ﱠ‬ ‫ﺇ‬ ‫َﺎ‬ ‫ﻧ‬ ‫ْ‬ ‫ﺪ‬ ‫ﻬ‬ ‫ﺷ‬
‫َ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ﻕَ‬ ‫ﺮ‬ ‫ﺳ‬ ‫َﻚَ‬ ‫ﻨ‬ ‫ﺑ‬
‫ْ‬ ‫ﺍ‬ ‫ﱠ‬
‫ﻥ‬ ‫ﺇ‬
‫َ َ ِ‬ ‫َﺎ‬ ‫ﻧ‬ ‫ﺎ‬ ‫ﺑ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﻳ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻟ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻘ‬ ‫َ‬ ‫ﻓ‬ ‫ﻢ‬
‫ِ ْ‬ ‫ُ‬
‫ﻜ‬ ‫ﻴ‬ ‫ﺑ‬‫َ‬ ‫ﺃ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬
‫ْ ِ ُ ِ‬‫ﻮﺍ‬ ‫ﻌ‬ ‫ﺟ‬ ‫ﺍﺭ‬ ‫»‬ ‫‪:‬‬ ‫‪81‬‬ ‫‪:‬‬ ‫‪12‬‬ ‫\‬ ‫‪53‬‬ ‫ﺍﻵﻳﺔ‬ ‫ﻭﻓﻲ‬
‫ﺳ َﺮﻕَ « ﺑﻤﻌﻨﻰ ﻧﺴﺐ ﺇﻟﻰ ﺍﻟﺴﺮﻗﺔ ﺗﻨﺰﻳﻬﺎ ﻷﻭﻻﺩ ﺍﻷﻧﺒﻴﺎء ﻋﻦ ﺍﻟﻜﺬﺏ‪.‬‬ ‫ﺑﺪﻻ ﻣﻦ » َ‬ ‫ً‬
‫ﺳﻰ ِﻟﻘَ ْﻮﻣِ ِﻪ ﻳَﺎ ﻗَ ْﻮ ِﻡ ﺇِﻧﱠﻜُ ْﻢ‬ ‫ﺴ ُﻜ ْﻢ« ﻓﻲ ﺍﻵﻳﺔ ‪َ » :54 :2\87‬ﻭﺇِﺫْ ﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫َ‬
‫ﺑﺪﻻ ﻣﻦ ﻋﺒﺎﺭﺓ »ﻓَﺎ ْﻗﺘُﻠُﻮﺍ ﺃ ْﻧﻔُ َ‬ ‫ﺴ ُﻜ ْﻢ« ً‬ ‫َ‬
‫‪ -‬ﺗﺨﻔﻴﻒ ﻟﻠﻨﺺ‪ :‬ﻣﺜﻞ ﺍﺳﺘﻌﻤﺎﻝ ﻋﺒﺎﺭﺓ »ﻓَﺄﻗِﻴﻠُﻮﺍ ﺃ ْﻧﻔُ َ‬
‫ﺍﻟﺮﺣِ ﻴ ُﻢ«‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪:9\113‬‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﺇِﻧﱠﻪ ُ ﻫ َُﻮ ﺍﻟﺘ ﱠ ﱠﻮﺍﺏُ ﱠ‬ ‫َﺎﺏ َ‬ ‫ﺎﺭﺋِ ُﻜ ْﻢ ﻓَﺘ َ‬ ‫ﺴ ُﻜ ْﻢ ﺫ َ ِﻟ ُﻜ ْﻢ َﺧﻴ ٌْﺮ ﻟَ ُﻜ ْﻢ ِﻋ ْﻨﺪ َ ﺑَ ِ‬ ‫ﺎﺭﺋِ ُﻜ ْﻢ ﻓَﺎ ْﻗﺘُﻠُﻮﺍ ﺃ َ ْﻧﻔُ َ‬ ‫ﺴﻜُ ْﻢ ﺑِﺎﺗِ ّﺨَﺎ ِﺫ ُﻛ ُﻢ ْﺍﻟﻌِﺠْ َﻞ ﻓَﺘُﻮﺑُﻮﺍ ﺇِﻟَﻰ ﺑَ ِ‬ ‫ﻅﻠَ ْﻤﺘ ُ ْﻢ ﺃ َ ْﻧﻔُ َ‬ ‫َ‬
‫ﺑﺪﻻ ﻣﻦ »ﻣﻊ ﺍﻟﺼﺎﺩﻗﻴﻦ« ﻷﻥ ﺍﻟﺮﺟﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﻊ‬ ‫ﺼﺎ ِﺩﻗِﻴﻦَ « ﺍﺳﺘﻌﻤﻠﺖ ﻋﺒﺎﺭﺓ »ﻣﻦ ﺍﻟﺼﺎﺩﻗﻴﻦ« ً‬ ‫}َ َﻭ ُﻛﻮﻧُﻮﺍ َﻣ َﻊ ﺍﻟ ﱠ‬ ‫‪» :119‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﺍﺗﱠﻘُﻮﺍ ﱠ‬
‫ﺍﻟﺼﺎﺩﻗﻴﻦ ﻭﻻ ﻳﻜﻮﻥ ﻣﻨﻬﻢ‪.‬‬
‫ﱠ‬ ‫َ‬
‫ﺼﺎﺑِﺌُﻮﻥَ « ﻓﻲ ﺍﻵﻳﺔ ‪» :69 :5\112‬ﺇِ ﱠﻥ ﺍﻟﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭﺍﻟﺬِﻳﻦَ ﻫَﺎﺩ ُﻭﺍ‬ ‫ﱠ‬ ‫ﺼﺎﺑِﺌﻴﻦَ « ﺑﺪﻻ ﻣﻦ ﻛﻠﻤﺔ » َﻭﺍﻟ ﱠ‬ ‫ً‬ ‫‪ -‬ﺗﺼﺤﻴﺢ ﺇﻫﻤﺎﻝ ﺍﻟﻨﺴﺎﺥ‪ :‬ﻣﺜﻼ ﺍﺳﺘﻌﻤﻠﺖ ﻛﻠﻤﺔ » َﻭﺍﻟ ﱠ‬ ‫ً‬
‫ﺍﻟﺮﺍ ِﺳ ُﺨﻮﻥَ ﻓِﻲ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ُﻫ ْﻢ ﻳَﺤْﺰَ ﻧُﻮﻥَ «‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪» :162 :4\92‬ﻟَﻜ ِِﻦ ﱠ‬ ‫ﻑ َ‬ ‫ﺻﺎ ِﻟ ًﺤﺎ ﻓَ َﻼ ﺧ َْﻮ ٌ‬ ‫ﻋﻤِ َﻞ َ‬ ‫ﺎ¡ِ َﻭ ْﺍﻟﻴَ ْﻮ ِﻡ ْﺍﻵَﺧِ ِﺮ َﻭ َ‬ ‫ﺎﺭﻯ َﻣ ْﻦ ﺁ َ َﻣﻦَ ﺑِ ﱠ‬ ‫ﺼ َ‬ ‫ﺼﺎﺑِﺌُﻮ َﻥ َﻭﺍﻟﻨﱠ َ‬ ‫َﻭﺍﻟ ﱠ‬
‫ﺳﻨُﺆْ ﺗِﻴ ِﻬ ْﻢ‬ ‫ُ‬
‫ﺎ¡ِ َﻭﺍﻟﻴَ ْﻮ ِﻡ ْﺍﻵَﺧِ ِﺮ ﺃﻭﻟَﺌِﻚَ َ‬ ‫ْ‬ ‫ﺍﻟﺰﻛَﺎﺓ َ َﻭﺍﻟ ُﻤﺆْ ﻣِ ﻨُﻮﻥَ ﺑِ ﱠ‬ ‫ْ‬ ‫ﺼ َﻼﺓ َ َﻭﺍﻟ ُﻤﺆْ ﺗُﻮﻥَ ﱠ‬ ‫ْ‬ ‫ُ‬
‫ْﺍﻟﻌ ِْﻠ ِﻢ ِﻣ ْﻨ ُﻬ ْﻢ َﻭ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨُﻮ َﻥ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ ﺑِ َﻤﺎ ﺃ ْﻧ ِﺰ َﻝ ﺇِﻟَﻴْﻚَ َﻭ َﻣﺎ ﺃ ْﻧ ِﺰ َﻝ ﻣِ ْﻦ ﻗَ ْﺒﻠِﻚَ َﻭﺍﻟ ُﻤﻘِﻴﻤِ ﻴﻦَ ﺍﻟ ﱠ‬
‫ْ‬ ‫ُ‬
‫ﻏﻴ َْﺮ ﺑُﻴُﻮﺗِﻜُ ْﻢ‬ ‫ﺑﺪﻻ ﻣﻦ ﻛﻠﻤﺔ » َﻭ ْﺍﻟ ُﻤﻘِﻴﻤِ ﻴﻦَ «‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪» :27 :24\102‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁَ َﻣﻨُﻮﺍ َﻻ ﺗَﺪْ ُﺧﻠُﻮﺍ ﺑُﻴُﻮﺗًﺎ َ‬ ‫ﻋﻈِ ﻴ ًﻤﺎ« ﺍﺳﺘﻌﻤﻠﺖ ﻛﻠﻤﺔ »ﻭﺍﻟﻤﻘﻴﻤﻮﻥ« ً‬ ‫ﺃَﺟ ًْﺮﺍ َ‬
‫ﺴﻮﺍ«‪.‬‬ ‫ْ‬
‫ﺴﺘ َﺄﻧِ ُ‬ ‫ﺑﺪﻻ ﻣﻦ ﻛﻠﻤﺔ »ﺗ َ ْ‬ ‫ْ‬
‫ﻋﻠَﻰ ﺃ َ ْﻫ ِﻠ َﻬﺎ ﺫَﻟِ ُﻜ ْﻢ َﺧﻴ ٌْﺮ ﻟَ ُﻜ ْﻢ ﻟَﻌَﻠﱠﻜُ ْﻢ ﺗَﺬَ ﱠﻛ ُﺮﻭﻥَ « ﺍﺳﺘﻌﻤﻠﺖ ﻛﻠﻤﺔ »ﺗ َ ْﺴﺘ َﺄ ِﺫﻧُﻮﺍ« ً‬ ‫ﺴ ِﻠّ ُﻤﻮﺍ َ‬ ‫ﺴﻮﺍ َﻭﺗ ُ َ‬ ‫ْ‬
‫ﺴﺘ َﺄﻧِ ُ‬ ‫َﺣﺘﱠﻰ ﺗ َ ْ‬
‫‪ -‬ﺍﺳﺘﺒﺪﺍﻝ ﻛﻠﻤﺔ ﺑﻤﺮﺍﺩﻑ ﻟﻬﺎ ﺃﻭ ﺃﻛﺜﺮ ﻭﺿﻮ ًﺣﺎ ﻣﻨﻬﺎ‪ :‬ﻣﺜﻞ ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺔ »ﺫﻫﺐ« ﺑﺪﻻ ﻣﻦ ﻛﻠﻤﺔ »ﺯﺧﺮﻑ« ﻓﻲ ﺍﻵﻳﺔ ‪ ،93 :17\50‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺔ‬ ‫ً‬
‫ﻳﺰ َﺣﻜِﻴ ٌﻢ«‪.‬‬ ‫ﻋ ِﺰ ٌ‬ ‫}ُ َ‬ ‫}ِ َﻭ ﱠ‬ ‫ﺴﺒَﺎ ﻧَﻜ ًَﺎﻻ ﻣِ ﻦَ ﱠ‬ ‫ﻄﻌُﻮﺍ ﺃ َ ْﻳ ِﺪﻳَ ُﻬ َﻤﺎ َﺟﺰَ ﺍ ًء ﺑِ َﻤﺎ َﻛ َ‬ ‫ﱠﺎﺭﻗَﺔ ُ ﻓَﺎ ْﻗ َ‬ ‫ﱠﺎﺭ ُﻕ َﻭﺍﻟﺴ ِ‬ ‫ﺑﺪﻻ ﻣﻦ »ﺃ َ ْﻳ ِﺪﻳَ ُﻬ َﻤﺎ« ﻓﻲ ﺍﻵﻳﺔ ‪َ » :38 :5\112‬ﻭﺍﻟﺴ ِ‬ ‫»ﺃﻳﻤﺎﻧﻬﻤﺎ« ً‬
‫ﺼﻴَﺎ ُﻡ ﺛ َ َﻼﺛ َ ِﺔ ﺃَﻳ ٍﱠﺎﻡ« ﻓﻲ ﺍﻵﻳﺔ ‪َ » :196 :2\87‬ﻭﺃَﺗِ ﱡﻤﻮﺍ ﺍﻟْ َﺤ ﱠﺞ‬ ‫ﺑﺪﻻ ﻣﻦ ﻋﺒﺎﺭﺓ »ﻓَ ِ‬ ‫ﺼ َﻴﺎ ُﻡ ﺛ َ َﻼﺛ َ ِﺔ ﺃَﻳ ٍﱠﺎﻡ ﻣﺘﺘﺎﺑﻌﺎﺕ« ً‬ ‫‪ -‬ﺯﻳﺎﺩﺓ ﺗﻔﺴﻴﺮﻳﺔ‪ :‬ﻣﺜﻞ ﺍﺳﺘﻌﻤﺎﻝ ﻋﺒﺎﺭﺓ »ﻓَ ِ‬
‫ﻱ َﻣﺤِ ﻠﱠﻪ ُ ﻓَ َﻤ ْﻦ َﻛﺎﻥَ ﻣِ ْﻨ ُﻜ ْﻢ َﻣ ِﺮﻳﻀًﺎ ﺃ َ ْﻭ ﺑِ ِﻪ ﺃَﺫًﻯ ﻣِ ْﻦ َﺭﺃْ ِﺳ ِﻪ ﻓَ ِﻔﺪْﻳَﺔ ٌ ﻣِ ْﻦ‬ ‫َ ُ‬ ‫ْ‬ ‫ﺪ‬ ‫ﻬ‬ ‫ْ‬
‫ﺍﻟ‬ ‫َ‬
‫ﻎ‬ ‫ُ‬ ‫ﻠ‬ ‫ﺒ‬ ‫ْ‬ ‫ﻳ‬ ‫ﻰ‬
‫ُ َ ْ َ َ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﺣ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫ﺳ‬ ‫ُﻭ‬ ‫ﺅ‬ ‫ﺭ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻘ‬ ‫ﻠ‬
‫ِ‬ ‫ﺤ‬ ‫ْ‬ ‫َ‬ ‫ﺗ‬ ‫ﻻ‬ ‫َ‬ ‫ﻭ‬‫ﺴ َﺮ ﻣِ ﻦَ َ ِ َ‬
‫ﻱ‬ ‫ْ‬ ‫ﺪ‬ ‫ﻬ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺳﺘ َ ْﻴ َ‬ ‫ﺼ ْﺮﺗ ُ ْﻢ ﻓَ َﻤﺎ ﺍ ْ‬ ‫َﻭ ْﺍﻟﻌُ ْﻤ َﺮﺓ َ ِ ﱠ¡ِ ﻓَﺈ ِ ْﻥ ﺃُﺣْ ِ‬
‫ﺞ«‪ .‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﻋﺒﺎﺭﺓ‬ ‫ﺤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﱠﺎﻡ‬ ‫ﻳ‬ ‫َ‬ ‫ﺃ‬ ‫ﺔ‬ ‫َ‬ ‫ﺛ‬‫ﻼ‬ ‫َ‬ ‫َ‬ ‫ﺛ‬ ‫ﻡ‬ ‫ﺎ‬ ‫ﻴ‬ ‫ﺼ‬ ‫َ‬ ‫ﻓ‬ ‫ْ‬ ‫ﺪ‬ ‫ﺠ‬ ‫ﻳ‬ ‫ﻢ‬ ‫َ‬ ‫ﻟ‬ ‫ْ‬
‫ﻦ‬ ‫ﻤ‬ ‫َ‬ ‫ﻓ‬
‫َ ّ ِ َ ْ َ َ ﻣِ ﻦَ َ ِ َ ْ َ ِ‬‫ﻱ‬ ‫ْ‬ ‫ﺪ‬ ‫ﻬ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺮ‬ ‫ﺴ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﺘ‬‫ﺳ‬ ‫ﺍ‬ ‫ﺎ‬ ‫ﻤ‬ ‫َ‬ ‫ﻓ‬ ‫ﺞ‬ ‫ﺤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ﺓ‬ ‫ﺮ‬ ‫ﻤ‬ ‫ﻌ‬ ‫ْ‬
‫ﺻﺪَﻗَ ٍﺔ ﺃ َ ْﻭ ُﻚٍ ِ ﻣِ ْ َ َ َ ِ ُ ْ َ ِ ِ‬
‫ﺎﻟ‬ ‫ﺑ‬ ‫ﻊ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﻤ‬ ‫َ‬ ‫ﺗ‬ ‫ﻦ‬‫ْ‬ ‫ﻤ‬ ‫َ‬ ‫ﻓ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺘ‬ ‫ْ‬
‫ﻨ‬ ‫َ‬ ‫ﺃ‬ ‫ﺍ‬‫َ‬ ‫ﺫ‬ ‫ﺈ‬‫َ‬ ‫ﻓ‬ ‫ﺴ‬ ‫ُ‬ ‫ﻧ‬ ‫ﺻﻴَ ٍﺎﻡ ﺃ َ ْﻭ َ‬
‫َ ِّ‬ ‫ِ ٍ‬ ‫ِ َ ُ‬ ‫ِ‬
‫ﻮﺭ َﺭﺣِ ﻴ ٌﻢ«‪.‬‬ ‫ﻏﻔ ٌ‬ ‫ُ‬ ‫ﱠ‬ ‫ﱠ‬ ‫َ‬
‫ﱡﺺ ﺃ ْﺭﺑَﻌَ ِﺔ ﺃﺷ ُﻬ ٍﺮ ﻓﺈِﻥ ﻓﺎﺅُﻭﺍ ﻓﺈِﻥ }َ َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﺴﺎﺋِ ِﻬ ْﻢ ﺗ ََﺮﺑ ُ‬ ‫ُ‬ ‫ﱠ‬
‫»ﻓَﺈ ِ ْﻥ ﻓَﺎﺅُﻭﺍ ﻓﻴﻬﺎ« ﺑﺪﻻ ﻣﻦ ﻋﺒﺎﺭﺓ »ﻓﺈِﻥ ﻓﺎﺅُﻭﺍ« ﻓﻲ ﺍﻵﻳﺔ \‪» :226 :2‬ﻟﺬِﻳﻦَ ﻳُﺆْ ﻟﻮ َﻥ ﻣِ ﻦ ﻧِ َ‬
‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ً‬
‫‪5‬‬
‫ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺍﻥ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ﻣﺮﺍﺟﻌﺔ ﺯﻭﺟﺘﻪ ﺧﻼﻝ ﺍﻷﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ .‬ﻭﺇﻥ ﻣﻀﺖ ﻫﺬﻩ ﺍﻟﻤﺪﺓ‪ ،‬ﻓﻼ ﻳﻤﻜﻨﻪ ﻣﺮﺍﺟﻌﺘﻬﺎ ﻭﻳﺼﺒﺢ ﺍﻟﻄﻼﻕ ﺑﺎﺋﻦ‪.‬‬

‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻤﺘﺨﺼﺼﺔ‪ ،‬ﺹ ‪.111-110‬‬ ‫‪1‬‬

‫ﺍﻟﻜﻠﻴﻨﻲ‪ :‬ﺍﻟﻜﺎﻓﻲ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪630‬؛ ﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.7-6‬‬ ‫‪2‬‬

‫ﺃﻧﻈﺮ ﺍﻟﻤﻘﺎﻝ‪ :‬ﻫﻞ ﻟﻠﺸﻴﻌﺔ ﻗﺮﺍءﺍﺕ ﺧﺎﺻﺔ ﺑﻬﻢ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ )‪.(http://goo.gl/sV4g5s‬‬ ‫‪3‬‬

‫‪http://goo.gl/dmxXGr‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺟﻮﻟﺪﺗﺴﻬﺮ ﺹ ‪.47-3‬‬ ‫‪5‬‬

‫‪29‬‬
‫ﺍﻧﺘﺸﺎﺭﺍ‪ ،‬ﺗﺘﺒﻊ ﻗﺮﺍءﺓ ﺣﻔﺺ ﻛﻤﺎ ﻧﻘﻠﻬﺎ ﻋﺎﺻﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻄﺒﻌﺔ‬ ‫ً‬ ‫ﻭﻫﻜﺬﺍ ﺗﻢ ﻗﺒﻮﻝ ‪ 14‬ﻗﺮﺍءﺓ ﻣﻊ ﺇﺳﻨﺎﺩ ﻳﺘﺼﻞ ﻛﻞ ﻣﻨﻬﺎ ﺑﺼﺤﺎﺑﺔ ﺍﻟﻨﺒﻲ‪ .1‬ﻓﻄﺒﻌﺔ ﺍﻷﺯﻫﺮ‪ ،‬ﺍﻷﻛﺜﺮ‬
‫ﺍﻟﺘﻮﻧﺴﻴﺔ ﺗﺘﺒﻊ ﻗﺮﺍءﺓ ﻧﺎﻓﻊ ﻛﻤﺎ ﻧﻘﻠﻬﺎ ﻗﺎﻟﻮﻥ‪ ،‬ﻭﺍﻟﻄﺒﻌﺔ ﺍﻟﻤﻐﺮﺑﻴﺔ ﺗﺘﺒﻊ ﻗﺮﺍءﺓ ﻧﺎﻓﻊ ﻛﻤﺎ ﻧﻘﻠﻬﺎ ﻭﺭﺵ ‪ .‬ﻭﻗﺪ ﺍﻫﺘﻢ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻭﺍﻟﻔﻘﻬﺎء ﺑﺘﻠﻚ ﺍﻻﺧﺘﻼﻓﺎﺕ‪ .‬ﻭﻧﻨﻘﻞ ﻋﻦ‬
‫‪2‬‬

‫ﺍﻟﺬﻫﺒﻲ ﺭﺃﻳﻪ ﻓﻲ ﺗﻠﻚ ﺍﻟﻘﺮﺍءﺍﺕ‪:‬‬

‫ﺴِﺮ ﻟﻔﻆ ﺍﻟﺰﺧﺮﻑ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ‬ ‫ﺑﻌﺾ ﺍﻟﻘﺮﺍءﺍﺕ ﺗﺨﺘﻠﻒ ﻣﻊ ﻏﻴﺮﻫﺎ ﻓﻲ ﺍﻟﻠﻔﻆ ﻭﺗﺘﻔﻖ ﻓﻲ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻓﻘﺮﺍءﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪» :‬ﺃﻭ ﻳﻜﻮﻥ ﻟﻚ ﺑﻴﺖ ﻣﻦ ﺫﻫﺐ« ﺗﻔ ّ‬
‫ﺍﻟﻤﺸﻬﻮﺭﺓ‪» :‬ﺃ َ ْﻭ ﻳَ ُﻜﻮﻥَ ﻟَﻚَ ﺑَﻴْﺖٌ ﻣِ ْﻦ ُﺯ ْﺧ ُﺮﻑٍ « )‪ .(93 :17\50‬ﻭﺑﻌﺾ ﺍﻟﻘﺮﺍءﺍﺕ ﺗﺨﺘﻠﻒ ﻣﻊ ﻏﻴﺮﻫﺎ ﻓﻲ ﺍﻟﻠﻔﻆ ﻭﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﺇﺣﺪﻯ ﺍﻟﻘﺮﺍءﺗﻴﻦ ﺗُﻌﻴِّﻦ ﺍﻟﻤﺮﺍﺩ‬
‫}« )‪ .(9 :62\110‬ﻭﻓﺴﱠﺮﺗﻬﺎ‬ ‫ﻣِﻦ ﻳَ ْﻮ ِﻡ ْﺍﻟ ُﺠ ُﻤ َﻌ ِﺔ ﻓَﺎ ْﺳ َﻌ ْﻮﺍ ﺇِﻟَﻰ ِﺫ ْﻛ ِﺮ ﱠ ِ‬
‫ﺼ َﻼﺓِ ْ‬
‫ِﻱ ﻟِﻠ ﱠ‬‫ﻓﻤﺜﻼ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ِﺇﺫَﺍ ﻧُﻮﺩ َ‬ ‫ً‬ ‫ﻣﻦ ﺍﻟﻘﺮﺍءﺓ ﺍﻷﺧﺮﻯ‪،‬‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻷﺧﺮﻯ‪» :‬ﻓﺎﻣﻀﻮﺍ ﺇﻟﻰ ﺫﻛﺮ ﷲ«‪ ،‬ﻷﻥَ ﺍﻟﺴﻌﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻤﺸﻲ ﺍﻟﺴﺮﻳﻊ‪ ،‬ﻭﻫﻮ ﻭﺇﻥ ﻛﺎﻥ ﻅﺎﻫﺮ ﺍﻟﻠﻔﻆ ﺇﻻ ﺃﻥ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻪ ﻣﺠﺮﺩ ﺍﻟﺬﻫﺎﺏ‪.‬‬
‫ﺴِﺮﺓ ﻟﻠﻤﺠﻤﻞ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺘﻲ ﻻ ﺯﻳﺎﺩﺓ ﻓﻴﻬﺎ‪ .‬ﻓﻤﻦ ﺫﻟﻚ ﺍﻟﻘﺮﺍءﺓ‬ ‫ﻭﺗﺨﺘﻠﻒ ﺑﻌﺾ ﺍﻟﻘﺮﺍءﺍﺕ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻓﻲ ﺇﺣﺪﻯ ﺍﻟﻘﺮﺍءﺗﻴﻦ ﻣﻔ ّ‬
‫ﺡ ﺃَ ْﻥ ﺗ َ ْﺒﺘَﻐُﻮﺍ ﻓَﻀ ًْﻼ ﻣﻦ ﺭﺑﻜﻢ ﻓﻲ ﻣﻮﺍﺳﻢ ﺍﻟﺤﺞ« )‪ (198 :2\87‬ﻓﺴﱠﺮﺕ ﺍﻟﻘﺮﺍءﺓ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﻻ ﺯﻳﺎﺩﺓ ﻓﻴﻬﺎ‪،‬‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ُﺟﻨَﺎ ٌ‬ ‫ﺍﻟﻤﻨﺴﻮﺑﺔ ﻻﺑﻦ ﻋﺒﺎﺱ‪» :‬ﻟَﻴ َ‬
‫ْﺲ َ‬
‫ﻳﺘﺤﺮﺟﻮﻥ ﻣﻦ ﺍﻟﺼﻔﻖ ﻓﻲ ﺃﺳﻮﺍﻕ ﺍﻟﺤﺞ‪ .‬ﻭﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﻨﺴﻮﺑﺔ ﻟﺴﻌﺪ ﺑﻦ ﺃﺑﻰ ﻭﻗﺎﺹ‪» :‬ﻭﺇﻥ ﻛﺎﻥ ﺭﺟﻞ‬ ‫ﱠ‬ ‫ﻛﺎﻧﻮﺍ‬ ‫ﺍﻟﺬﻳﻦ‬ ‫ﺍﻟﻨﺎﺱ‬ ‫ﺑﻌﺾ‬ ‫ﻭﺃﺯﺍﻟﺖ ﺍﻟﺸﻚ ﻣﻦ ﻗﻠﻮﺏ‬
‫ﻳﻮﺭﺙ ﻛﻼﻟﺔ ﺃﻭ ﺍﻣﺮﺃﺓ ﻭﻟﻪ ﺃﺥ ﺃﻭ ﺃﺧﺖ ﻣﻦ ﺃﻡ ﻓﻠﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺴﺪﺱ« )‪ (12 :4\92‬ﻓﺴﱠﺮﺕ ﺍﻟﻘﺮﺍءﺓ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﻻ ﺗﻌﺮﺽ ﻓﻴﻬﺎ ﻟﻨﻮﻉ ﺍﻷﺧﻮﺓ‪.‬‬
‫ﻭﻫﻨﺎ ﺗﺨﺘﻠﻒ ﺃﻧﻈﺎﺭ ﺍﻟﻌﻠﻤﺎء ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﺮﺍءﺍﺕ ﻓﻘﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ‪ :‬ﺇﻧﻬﺎ ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺎﻝ ﻏﻴﺮﻫﻢ‪ :‬ﺇﻧﻬﺎ ﻟﻴﺴﺖ ﻗﺮﺁﻧﺎ‪ ،‬ﺑﻞ ﻫﻲ ﻣﻦ ﻗﺒﻴﻞ‬
‫ﺴِﺮﻭﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺮﻭﻥ ﺟﻮﺍﺯ ﺇﺛﺒﺎﺕ ﺍﻟﺘﻔﺴﻴﺮ ﺑﺠﺎﻧﺐ ﺍﻟﻘﺮﺁﻥ ﻓﻈﻨﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱ – ﻟﺘﻄﺎﻭﻝ ﺍﻟﺰﻣﻦ‬ ‫ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﻳﻔ ّ‬
‫ﻋﻠﻴﻬﺎ – ﻣﻦ ﺃﻭﺟﻪ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﺘﻲ ﺻﺤﱠﺖ ﻋﻦ ﺍﻟﻨﺒﻲ ﻭﺭﻭﺍﻫﺎ ﻋﻨﻪ ﺃﺻﺤﺎﺑﻪ‪ .‬ﻭﻣﻤﺎ ﻳﺆﻳﺪ ﺃﻥ ﺍﻟﻘﺮﺍءﺍﺕ ﻣﺮﺟﻊ ﻣﻬﻢ ﻣﻦ ﻣﺮﺍﺟﻊ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻣﺎ‬
‫ﺭﻭﻯ ﻋﻦ ﻣﺠﺎﻫﺪ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﻟﻮ ﻛﻨﺖُ ﻗﺮﺃﺕُ ﻗﺮﺍءﺓ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺒﻞ ﺃﻥ ﺃﺳﺄﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﺎ ﺍﺣﺘﺠﺖُ ﺃﻥ ﺃﺳﺄﻟﻪ ﻋﻦ ﻛﺜﻴﺮ ﻣﻤﺎ ﺳﺄﻟﺘﻪ ﻋﻨﻪ«‪.3‬‬
‫ﻭﺗﻌﻄﻴﻨﺎ ﺗﻠﻚ ﺍﻟﻘﺮﺍءﺍﺕ ﻣﻌﻠﻮﻣﺎﺕ ﻫﺎﻣﺔ ﺣﻮﻝ ﻁﺮﻳﻘﺔ ﻟﻔﻆ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻨﺪ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﺗﺴﺎﻋﺪﻧﺎ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﺪﺍﻳﺔً ﺩﻭﻥ ﺣﺮﻛﺎﺕ‬
‫ﻭﺩﻭﻥ ﻧﻘﺎﻁ‪ .‬ﻭﻣﻦ ﺷﺮﻭﻁ ﺍﻟﻔﻘﻴﻪ ﻭﺍﻟﻤﻔﺴﺮ ﻣﻌﺮﻓﺔ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺇﺫ ﺑﻤﻌﺮﻓﺔ ﺍﻟﻘﺮﺍءﺓ ﻳﻤﻜﻦ ﺗﺮﺟﻴﺢ ﺑﻌﺾ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻤﺤﺘﻤﻠﺔ ﻋﻠﻰ ﺑﻌﺾ‪ .‬ﻭﻳﺬﻛﺮ ﻫﻨﺎ ﺃﻥ‬
‫ﺻﺎ ﻓﻲ ﺛﻤﺎﻧﻴﺔ ﻋﺸﺮ ﻣﺠﻠﺪ ًﺍ‪ ،‬ﺫﻛﺮ‬ ‫ﺍﻟﻤﻔﺴﺮ ﻭﺍﻟﻔﻘﻴﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﺒﺮﻱ ﻛﺎﻥ ﻣﻦ ﻋﻠﻤﺎء ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺸﻬﻮﺭﻳﻦ‪ ،‬ﺣﺘﻰ ﺇﻧﻬﻢ ﻟﻴﻘﻮﻟﻮﻥ ﻋﻨﻪ ﺇﻧﻪ ﺃﻟﱠﻒ ﻓﻴﻬﺎ ﻣﺆﻟﱠﻔًﺎ ﺧﺎ ً‬
‫ﻓﻴﻪ ﺟﻤﻴﻊ ﺍﻟﻘﺮﺍءﺍﺕ ﻣﻦ ﺍﻟﻤﺸﻬﻮﺭ ﻭﺍﻟﺸﻮﺍﺫ ﻭﻋﻠﱠﻞ ﺫﻟﻚ ﻭﺷﺮﺣﻪ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﻣﻨﻬﺎ ﻗﺮﺍءﺓ ﻟﻢ ﻳﺨﺮﺝ ﺑﻬﺎ ﻋﻦ ﺍﻟﻤﺸﻬﻮﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻗﺪ ﺿﺎﻉ ﺑﻤﺮﻭﺭ‬
‫ﺍﻟﺰﻣﻦ ﻭﻟﻢ ﻳﺼﻞ ﺇﻟﻰ ﺃﻳﺪﻳﻨﺎ‪ ،‬ﺷﺄﻥ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ .4‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﻟﺒﻌﺾ ﺗﻠﻚ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺗﺪﺍﻋﻴﺎﺕ ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﻔﻘﻪ‪ ،‬ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻓﻲ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻭﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﺘﻲ ﺳﻨﺬﻛﺮﻫﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻗﺮﺍءﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﺟﺎء ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻭﻏﻴﺮﻫﺎ‪ .‬ﻭﺣﺘﻰ ﻧﺘﻔﺎﺩﻯ ﺍﻟﺠﺪﻝ ﺍﻟﻌﻘﻴﻢ‪ ،‬ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ‬
‫ﺛﻼﺛﺔ ﻣﺮﺍﺟﻊ ﻣﻮﺛﻮﻕ ﻓﻴﻬﺎ ﻭﻣﻌﺘﺮﻑ ﺑﻬﺎ ﻣﻦ ﻁﺮﻑ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻫﻲ‪:‬‬
‫‪ -‬ﻋﻤﺮ ﻭﻣﻜﺮﻡ‪ :‬ﻣﻌﺠﻢ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻊ ﻣﻘﺪﻣﺔ ﻓﻲ ﺍﻟﻘﺮﺍءﺍﺕ ﻭﺃﺷﻬﺮ ﺍﻟﻘﺮﺍء‪.‬‬
‫‪ -‬ﺍﻟﺨﻄﺎﺏ‪ :‬ﻣﻌﺠﻢ ﺍﻟﻘﺮﺍءﺍﺕ‪.‬‬
‫‪ -‬ﺍﻟﻘﺮﺍءﺍﺕ ﻓﻲ ﻣﻮﻗﻊ ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻠﻜﻴﺔ ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﻋﻤﺎﻥ ‪.‬‬
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‫ﺗﺸﻴﺮ ﻫﺬﻩ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺜﻼﺛﺔ ﺇﻟﻰ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻛﻠﻤﺔ ﺑﻌﺪ ﻛﻠﻤﺔ ﻭﻓﻘًﺎ ﻟﺘﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻻﻋﺘﻴﺎﺩﻱ‪ ،‬ﻭﺗﺬﻛﺮ ﻣﺼﺎﺩﺭﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻘﺪﻳﻤﺔ‪ .‬ﻭﻟﺬﻟﻚ ﻣﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻰ‬
‫ﺍﻟﻘﺎﺭﻱء ﺍﻟﺘﺤﻘﻖ ﻣﻨﻬﺎ‪ .‬ﻭﻻ ﻧﺮﻯ ﺿﺮﻭﺭﺓ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﻟﺬﻛﺮ ﺗﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ‪ .‬ﻭﻳﻤﻜﻦ ﻟﻠﻘﺎﺭﻱء ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﻘﺮﺍءﺍﺕ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ‪ 6‬ﻭﺍﻟﻤﻘﺎﺭﻧﺔ ﺑﻴﻦ‬
‫ﺍﻟﻘﺮﺍءﺍﺕ ﺁﻳﺔ ﺑﺂﻳﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪ ،http://goo.gl/YbHBah‬ﻛﻤﺎ ﻳﻤﻜﻨﻪ ﻣﻄﺎﻟﻌﺔ ﻣﻘﺎﻻﺕ ﻧﺒﻴﻞ ﻓﻴﺎﺽ ﺍﻟﻤﻌﻨﻮﻧﺔ »ﻓﺮﻭﻗﺎﺕ ﺍﻟﻤﺼﺎﺣﻒ«‪ 7‬ﻭﺍﻟﺘﻲ ﺗﺴﺘﻠﻬﻢ‬
‫ﻛﺘﺎﺏ ‪.8Arthur Jeffery‬‬
‫ﻭﺍﺧﺘﻼﻓﺎﺕ ﺍﻟﻘﺮﺍءﺍﺕ ﻛﺜﻴﺮﺓ ﺟﺪًﺍ‪ .‬ﻓﺎﻟﻤﺼﺪﺭ ﺍﻷﻭﻝ ﻳﺬﻛﺮ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﻋﺸﺮﺓ ﺁﻻﻑ ﻛﻠﻤﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺟﺎءﺕ ﻓﻴﻬﺎ ﺍﺧﺘﻼﻓﺎﺕ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻓﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮ‬
‫ﺗﻌﺪﻳﻼ ﻓﻲ ﺍﻹﻋﺮﺍﺏ ﺃﻭ ﺗﺤﺬﻑ ﺁﻳﺔ ﺃﻭ‬ ‫ً‬ ‫ﺍﺧﺘﻼﻓﺎﺕ‪ .‬ﻭﺑﻤﺎ ﺃﻧﻪ ﻣﻦ ﻏﻴﺮ ﺍﻟﻤﻤﻜﻦ ﻧﻘﻞ ﺟﻤﻴﻊ ﺗﻠﻚ ﺍﻻﺧﺘﻼﻓﺎﺕ‪ ،‬ﻓﻘﺪ ﺍﺧﺘﺮﻧﺎ ﺃﻫﻤﻬﺎ ﻭﺍﻟﺘﻲ ﺗﻐﻴﺮ ﺍﻟﻤﻌﻨﻰ ﺃﻭ ﺗﺘﻀﻤﻦ‬
‫ﺗﺤﺬﻑ ﻛﻠﻤﺔ ﺃﻭ ﺗﺰﻳﺪ ﺃﺧﺮﻯ ﺃﻭ ﺗﺴﺘﺒﺪﻝ ﻛﻠﻤﺔ ﺑﺄﺧﺮﻯ ﺃﻭ ﻓﻘﺮﺓ ﺑﻔﻘﺮﺓ‪ .‬ﻭﻗﺪ ﺗﻔﺎﺩﻳﻨﺎ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﺘﻲ ﺗﺪﻣﺞ ﻓﻘﻂ ﻛﻠﻤﺘﻴﻦ ﻓﻲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ )ﻭﻫﻮ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ‬
‫ﺍﻹﺩﻏﺎﻡ(‪ .‬ﻭﻣﻦ ﻳﺮﻳﺪ ﺍﻟﻤﺰﻳﺪ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﻤﺮﺍﺟﻊ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﺬﻛﺮ‪ .‬ﻭﺭﻏﻢ ﺃﻥ ﺍﺧﺘﻴﺎﺭﻧﺎ ﻛﺎﻥ ﻣﺤﺪﻭﺩًﺍ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺗﻤﺲ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ‬
‫ﻛﺜﻴﺮﺍ ﻧﺬﻛﺮﻫﺎ ﻫﻨﺎ‪:‬‬ ‫ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺗﺨﻔﻴﻔًﺎ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء ﺃﻫﻤﻠﻨﺎ ﺍﺧﺘﻼﻓﺎﺕ ﻛﻠﻤﺎﺕ ﺗﺘﻜﺮﺭ ً‬
‫ﺇﺑﺮﻫُﻢ‬
‫ﺇﺑﺮﺍﻫﺎﻡ‪ ،‬ﺇﺑﺮﺍﻫُﻢ‪ ،‬ﺇﺑﺮﺍﻫِﻢ‪ ،‬ﺇﺑﺮﺍﻫَﻢ‪َ ،‬‬ ‫ﺇﺑﺮﺍﻫﻴﻢ‬
‫ِﺇﺳ َْﺮﺍﻳِﻞَ‪ِ ،‬ﺇﺳ َْﺮﺍ ِﻳﻴﻞَ‪ِ ،‬ﺇﺳ َْﺮﻳِﻞَ‪ ،‬ﺇِﺳ َْﺮﺍﺋِﻞَ‪ِ ،‬ﺇﺳ َْﺮﺍﻝَ‪ِ ،‬ﺇﺳ َْﺮﺍﺋِﻦَ‪ ،‬ﺃَﺳ َْﺮﺍ َﻝ‬ ‫ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﺍﻷَﻧﺠﻴﻞ‬ ‫ﺍﻹﻧﺠﻴﻞ‬ ‫ِ‬
‫ﺑﻴﺲ‬ ‫ﺑﺌﺲ‬
‫ﺑﺎﺱ‬ ‫ﺑَﺄْﺱ‬
‫ﺑِﻴُﻮﺕ‬ ‫ﺑُﻴُﻮﺕ‬
‫ﺫ ُ ِ ّﺭﻳَﺔ‪ ،‬ﺫ ِ ِّﺭﻳَﺔ‪ ،‬ﺫَ ِ ّﺭﻳَﺔ‪ ،‬ﺫَ ِﺭﻳﱠﺔ‬ ‫ﺫﺭﻳﺔ‬
‫ﻑ‪َ ،‬ﺭﺋِﻒ‬ ‫َﺭﺅُﻑ‪َ ،‬ﺭ ُﻭﻭﻑ‪َ ،‬ﺭ ْﻭ ٌ‬ ‫َﺭﺅُﻭﻑ‬
‫َﺭﺑِّﻲ‪َ ،‬ﺭﺏﱡ‬ ‫َﺭﺏّ ِ‬
‫ُﺭ ْﺳ ُﻞ‬ ‫ﺳ ُﻞ‬ ‫ُﺭ ُ‬
‫ُﺭﺿْﻮﺍﻥ‪ُ ،‬ﺭﺿُﻮﺍﻥ‬ ‫ِﺭﺿْﻮﺍﻥ‬

‫ﺍﻧﻈﺮ ﻫﺬﻩ ﺍﻟﻘﺮﺍءﺍﺕ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ‪ http://goo.gl/07uNtX :‬ﻭﻟﻠﻤﻘﺎﺭﻧﺔ ﺑﻴﻦ ﺍﻟﻘﺮﺍءﺍﺕ ﺁﻳﺔ ﺑﺂﻳﺔ ﺃﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ‪http://goo.gl/hDhWfx :‬‬ ‫‪1‬‬

‫ﻳﺤﺎﻭﻝ ﺍﻟﻤﻐﺮﺏ ﻣﻨﻊ ﺩﺧﻮﻝ ﺃﺭﺍﺿﻴﻪ ﻗﺮﺍءﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻏﻴﺮ ﻗﺮﺍءﺓ ﻭﺭﺵ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺗﺮﺍﺛﻪ ﺍﻟﺪﻳﻨﻲ‪ .‬ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ‪http://goo.gl/6XrDp4 :‬‬ ‫‪2‬‬

‫ﺍﻟﺬﻫﺒﻲ‪ :‬ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺹ ‪.17-16‬‬ ‫‪3‬‬

‫ﺍﻟﺬﻫﺒﻲ‪ :‬ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺹ ‪.95‬‬ ‫‪4‬‬

‫‪http://goo.gl/yulAcz‬‬ ‫‪5‬‬

‫‪http://goo.gl/osQ47Q‬‬ ‫‪6‬‬

‫ﻫﻨﺎ ‪ http://goo.gl/dlplQG‬ﻭﻫﻨﺎ ‪http://goo.gl/kSYcXK‬‬ ‫‪7‬‬

‫‪.Jeffery: Materials for the history of the text of the Qur'an‬‬ ‫‪8‬‬

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 ‫ﺍﻟﺴﱠﺠْﻦ‬ ‫ﺴِﺠْﻦ‬ ‫ﺍﻟ ّ‬
‫ﺳﺮﺍﻁ‪ ،‬ﺯﺭﺍﻁ‬ ‫ﺻ َﺮﺍﻁ‬ ‫ِ‬
‫ﻋﻠَ ْﻴ ُﻬﻤِﻲ‬ ‫ﻋﻠَ ْﻴ ِﻬﻤِﻲ‪َ ،‬‬ ‫ﻋﻠَ ْﻴ ِﻬ ِﻢ‪َ ،‬‬ ‫ﻋﻠَ ْﻴ ِﻬ ُﻢ‪َ ،‬‬ ‫ﻋﻠَ ْﻴ ِﻬ ُﻤﻮ‪َ ،‬‬ ‫ﻋﻠَ ْﻴ ُﻬ ُﻤﻮ‪َ ،‬‬ ‫ﻋﻠَ ْﻴ ُﻬ ُﻢ‪َ ،‬‬ ‫ﻋﻠَ ْﻴ ُﻬ ْﻢ‪َ ،‬‬ ‫َ‬ ‫ﻋﻠﻴ ِﻬﻢ‬
‫ﻓﻴ ُﻬﻢ‬ ‫ﻓﻴ ِﻬﻢ‬
‫ْﺍﻟﻘُ َﺮﺍﻥ‬ ‫ْﺍﻟﻘُ ْﺮﺁَﻥ‬
‫ﻣﻮﻣﻦ‬ ‫ﻣﺆﻣﻦ‬
‫ﻧﺒﻲء‬ ‫ﻲ‬
‫ﻧﺒ ّ‬
‫َﻭ ْﻫ َﻮ‬ ‫َﻭﻫ َُﻮ‬
‫ﻳَﺎ ﻗَ ْﻮ ُﻡ‬ ‫ﻳَﺎ ﻗَ ْﻮ ِﻡ‬
‫ﺳﻒ‪ ،‬ﻳُﻮﺳِﻒ‬ ‫ﻳُﻮ َ‬ ‫ﻳُﻮﺳُﻒ‬
‫ﻳُﻮﻧِﺲ‪ ،‬ﻳُﻮﻧَﺲ‪ ،‬ﻳُﺆﻧِﺲ‬ ‫ﻳُﻮﻧُﺲ‬
‫ﻭﻣﻦ ﺍﻟﻤﻔﻴﺪ ﺍﻹﺷﺎﺭﺓ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﺑﻌﺾ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﺍﻟﺘﻲ ﻟﻢ ﻳﺘﻀﻤﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺤﺎﻟﻲ ﻣﻨﺴﻮﺑﺔ ﻟﻠﻨﺒﻲ ﻣﺤﻤﺪ‪ ،‬ﻭﻟﺬﻟﻚ ﺗﺴﻤﻰ »ﻗﺮﺍءﺍﺕ ﺍﻟﻨﺒﻲ«‪ .‬ﻭﻫﻮ ﺃﻣﺮ‬
‫ﻏﺮﻳﺐ ﺇﺫﺍ ﻣﺎ ﺍﻋﺘﺒﺮﻧﺎ ﺍﻥ ﺍﻟﻨﺒﻲ ﻓﻲ ﻧﻈﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻌﺼﻮﻡ ﻋﻦ ﺍﻟﺨﻄﺄ‪ ،‬ﻭﺍﻟﻤﺘﻠﻘﻲ ﺍﻷﻭﻝ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻭﻗﺪ ﺻﺪﺭ ﻋﻦ ﺟﺎﻣﻌﺔ ﺍﻟﻤﻠﻚ ﺳﻌﻮﺩ ﻋﻠﻢ ‪ 2011‬ﻛﺘﺎﺏ ﻳﺤﻤﻞ‬
‫ﻋﻨﻮﺍﻥ »ﻗﺮﺍءﺍﺕ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺩﺭﺍﺳﺔ ﺣﺪﻳﺜﻴﺔ«‪ ،‬ﻟﻸﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻋﻄﻴﺔ ﺃﺑﻮ ﺯﻳﺪ ﻣﺤﺠﻮﺏ ﺍﻟﻜﺸﻜﻲ‪ ،‬ﺟﻤﻊ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﻘﺮﺍءﺍﺕ ﻣﻦ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ‬
‫ﻭﺍﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﻘﺮﺍءﺍﺕ ﻭﻣﻌﺎﻧﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ ﻭﻛﺘﺐ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﺩﺭﺳﻬﺎ ﻣﺮﺗﺒﺔً ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺍﻟﻤﺼﺤﻒ‪ .‬ﻭﻳﺘﻀﻤﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺘﻮﺍﺗﺮﺓ ﻭﺍﻟﺸﺎﺫﺓ‬
‫ﻭﺍﻟﻀﻌﻴﻔﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍءﺍﺕ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﻫﻮﺍﻣﺶ ﻁﺒﻌﺘﻨﺎ ﻣﻦ ﺩﻭﻥ ﺗﺤﺪﻳﺪ ﺇﻥ ﻛﺎﻧﺖ ﻗﺮﺍءﺍﺕ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺃﻡ ﻻ‪ .‬ﻭﻷﻫﻤﻴﺔ ﻫﺬﻩ ﺍﻟﻘﺮﺍءﺍﺕ‪ ،‬ﺭﺃﻳﻨﺎ ﺗﺠﻤﻴﻊ ‪100‬‬
‫ﻣﻨﻬﺎ ﺍﻋﺘﻤﺎﺩ ًﺍ ﻋﻠﻰ ﺍﻟﻤﺼﺪﺭ ﺍﻟﻤﺬﻛﻮﺭ ﻭﻓﻘًﺎ ﻟﻠﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﻋﻠ ًﻤﺎ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻤﺼﺪﺭ ﻳﺸﻴﺮ ﺇﻟﻰ ﻗﺮﺍءﺍﺕ ﺗﻨﺴﺐ ﻟﻠﻨﺒﻲ ﻣﺤﻤﺪ ﻭﻟﻜﻨﻬﺎ ﺗﺘﻔﻖ ﻣﻊ ﻧﺺ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﺤﺎﻟﻲ‪ .‬ﻓﻠﻢ ﻧﻮﺭﺩﻫﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﺎﺋﻤﺔ‪:‬‬
‫ِﻳﻦ‪.‬‬ ‫ِﻳﻦ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻣﻠِﻚِ ﻳَ ْﻮ ِﻡ ﺍﻟﺪّ ِ‬ ‫‪َ :4 :1\5‬ﻣﺎﻟِﻚِ ﻳَ ْﻮ ِﻡ ﺍﻟﺪّ ِ‬
‫ﻏﻴ َْﺮ ْﺍﻟ َﻤ ْﻐﻀُﻮ ِ‬
‫ﺏ‪.‬‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﺍﻟﻀﱠﺎﻟِّﻴﻦَ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬‬ ‫ﺏ َ‬ ‫ﻏﻴ ِْﺮ ْﺍﻟ َﻤ ْﻐﻀُﻮ ِ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َ‬ ‫ﻁ ﺍﻟﱠﺬِﻳﻦَ ﺃ َ ْﻧ َﻌﻤْﺖَ َ‬ ‫ﺻ َﺮﺍ َ‬ ‫‪ِ :7 :1\5‬‬
‫ِﻴﻦ‪.‬‬‫ﺐ ﺑِﻈﻨ ٍ‬ ‫َ‬ ‫ﻋﻠﻰ ﺍﻟﻐَ ْﻴ ِ‬‫ْ‬ ‫َ‬ ‫ﻀﻨِﻴ ٍﻦ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭ َﻣﺎ ﻫ َُﻮ َ‬ ‫ﺐ ﺑِ َ‬ ‫ﻋﻠﻰ ﺍﻟﻐَ ْﻴ ِ‬ ‫ْ‬ ‫َ‬ ‫‪َ :24 :81\7‬ﻭ َﻣﺎ ﻫ َُﻮ َ‬
‫‪َ :3 :92\9‬ﻭ َﻣﺎ َﺧﻠَﻖَ ﺍﻟﺬﱠﻛ ََﺮ َﻭ ْﺍﻷ ُ ْﻧﺜَﻰ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻭﺍﻟﺬﱠﻛ َِﺮ َﻭ ْﺍﻷ ُ ْﻧﺜَﻰ )ﺑﺈﺳﻘﺎﻁ َﻭ َﻣﺎ َﺧﻠَﻖَ (‪.‬‬
‫ﻋﺬَﺍﺑَﻪ ُ ﺃ َ َﺣﺪ ٌ‪َ .‬ﻭ َﻻ ﻳُﻮﺛ َ ُﻖ َﻭﺛَﺎﻗَﻪ ُ ﺃ َ َﺣﺪ ٌ‪.‬‬ ‫ﻋﺬَﺍﺑَﻪُ ﺃ َ َﺣﺪ ٌ‪َ .‬ﻭ َﻻ ﻳُﻮﺛِ ُﻖ َﻭﺛَﺎﻗَﻪ ُ ﺃ َ َﺣﺪ ٌ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَﻴَ ْﻮ َﻣﺌِ ٍﺬ َﻻ ﻳُﻌَﺬﱠﺏُ َ‬ ‫‪ :26-25 :89\10‬ﻓَﻴَ ْﻮ َﻣﺌِ ٍﺬ َﻻ ﻳُﻌَﺬِّﺏُ َ‬
‫ﺸ ْﻔﻊِ َﻭ ْﺍﻟ َﻮﺗ ٍَﺮ‪.‬‬ ‫ﺸ ْﻔﻊِ َﻭ ْﺍﻟ َﻮﺗْ ِﺮ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﺍﻟ ﱠ‬ ‫‪َ :3 :89\10‬ﻭﺍﻟ ﱠ‬
‫ﻋﻚَ َﺭﺑﱡﻚَ َﻭ َﻣﺎ ﻗَﻠَﻰ‪.‬‬ ‫ﻋﻚَ َﺭﺑﱡﻚَ َﻭ َﻣﺎ ﻗَﻠَﻰ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻣﺎ َﻭﺩَ َ‬ ‫‪َ :3 :93\11‬ﻣﺎ َﻭﺩﱠ َ‬
‫َ‬ ‫ْ‬
‫‪ :1 :108\15‬ﺇِﻧﱠﺎ ﺃ َ ْﻋﻄ ْﻴﻨَﺎﻙَ ﺍﻟﻜ َْﻮﺛ َﺮ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺇِﻧﺎ ﺃﻧﻄ ْﻴﻨَﺎﻙَ ﺍﻟﻜ َْﻮﺛ َﺮ‪.‬‬
‫َ‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫‪ :1 :102\16‬ﺃ َ ْﻟ َﻬﺎ ُﻛ ُﻢ ﺍﻟﺘﱠﻜَﺎﺛ ُ ُﺮ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺃَﺃ َ ْﻟ َﻬﺎ ُﻛ ُﻢ ﺍﻟﺘﱠﻜَﺎﺛ ُ ُﺮ‪.‬‬
‫} ُ ﺃ َ َﺣﺪ ٌ )ﺑﺪﻭﻥ ﻗﻞ ﻫﻮ(‪.‬‬ ‫} ُ ﺃ َ َﺣﺪ ٌ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﱠ‬ ‫‪ :1 :112\22‬ﻗُ ْﻞ ﻫ َُﻮ ﱠ‬
‫ِﻴﻢ ﺍﻟﱠﺬِﻱ َﻭﻓَﻰ‪.‬‬ ‫ِﻴﻢ ﺍﻟﱠﺬِﻱ َﻭﻓﱠﻰ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭ ِﺇﺑ َْﺮﺍﻫ َ‬ ‫‪َ :37 :53\23‬ﻭﺇِﺑ َْﺮﺍﻫ َ‬
‫ﻋﻘﺒَﺎﻫَﺎ‪.‬‬ ‫ْ‬ ‫َﻒ ُ‬ ‫َﺎﻑ ﻋُﻘﺒَﺎﻫَﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﻟَﻢ ﻳَﺨ ُ‬ ‫ْ‬ ‫‪َ :15 :91\26‬ﻭ َﻻ ﻳَﺨ ُ‬
‫ﻳﻼﻑِ ﻗُ َﺮﻳ ٍْﺶ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻭﻳﻞ ﺃ ّﻣﻜﻢ ﻗﺮﻳﺶ‪.‬‬ ‫‪ِ ِ :1 :106\29‬ﻹ َ‬
‫ﺼﻴْﻒِ ‪.‬‬ ‫ﺸﺘَﺎءِ َﻭﺍﻟ ﱠ‬ ‫ْ‬
‫ﺼﻴْﻒِ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺇِﻟﻔَ ُﻬ ْﻢ ِﺭ ْﺣﻠَﺔَ ﺍﻟ ِ ّ‬ ‫ﺸﺘ َﺎ ِء َﻭﺍﻟ ﱠ‬ ‫ﻳﻼﻓِ ِﻬ ْﻢ ِﺭ ْﺣﻠَﺔَ ﺍﻟ ِ ّ‬ ‫‪ :2 :106\29‬ﺇِ َ‬
‫ﺎﺟﻠَﺔَ‪َ .‬ﻭﻳَﺬَ ُﺭﻭﻥَ ْﺍﻵَﺧِ َﺮﺓ‪َ.‬‬ ‫ْ‬ ‫ﱠ‬
‫ﺎﺟﻠﺔ‪َ .‬ﻭﺗﺬ ُﺭﻭ َﻥ ﺍﻵﺧِ َﺮﺓ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻛَﻼ ﺑَ ﻳُﺤِ ﺒﱡﻮﻥَ ﺍﻟﻌَ ِ‬
‫ﻞْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫‪ :21-20 :75\31‬ﻛَﻼ ﺑَ ﺗﺤِ ﺒﱡﻮ َﻥ ﺍﻟﻌَ ِ‬ ‫ُ‬ ‫ﻞْ‬ ‫ﱠ‬
‫ﻋﺬ ُ ًﺭﺍ ﺃ َ ْﻭ ﻧُﺬْ ًﺭﺍ‪.‬‬ ‫ﻋﺬْ ًﺭﺍ ﺃ َ ْﻭ ﻧُﺬْ ًﺭﺍ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ُ :‬‬ ‫‪ُ :6 :77\33‬‬
‫َﻀﻴﺪ ٌ‪.‬‬ ‫ْ‬
‫ﺕ ﻟ َﻬﺎ ﻁﻠ ٌﻊ ﻧ ِ‬ ‫َ‬ ‫َ‬ ‫ﺎﺻﻘﺎ ٍ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬
‫َﻀﻴﺪ ٌ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﺍﻟﻨﺨ َﻞ ﺑَ ِ‬ ‫ﺕ ﻟ َﻬﺎ ﻁﻠ ٌﻊ ﻧ ِ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫‪َ :10 :50\34‬ﻭﺍﻟﻨﺨ َﻞ ﺑَﺎ ِﺳﻘﺎ ٍ‬ ‫ْ‬ ‫ﱠ‬
‫‪ :143 :7\39‬ﻓَﻠَ ﱠﻤﺎ ﺗ َ َﺠﻠﱠﻰ َﺭﺑﱡﻪ ُ ﻟ ِْﻠ َﺠﺒَ ِﻞ َﺟ َﻌﻠَﻪ ُ ﺩَ ’ﻛﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَﻠَ ﱠﻤﺎ ﺗ َ َﺠﻠﱠﻰ َﺭﺑﱡﻪ ُ ﻟ ِْﻠ َﺠﺒَ ِﻞ َﺟ َﻌﻠَﻪ ُ ﺩَ ’ﻛﺎ ً‪.‬‬
‫ﺳ ْﻮﺁَﺗِ ُﻜ ْﻢ َﻭ ِﺭﻳﺎﺷًﺎ )ﺟﻤﻊ‬‫ﺍﺭﻱ َ‬ ‫ﺳﺎ ﻳ َُﻮ ِ‬ ‫ﻋﻠَ ْﻴﻜُ ْﻢ ِﻟﺒَﺎ ً‬ ‫ﺳ ْﻮﺁَﺗِ ُﻜ ْﻢ َﻭ ِﺭﻳﺸًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻳَﺎ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ﻗَﺪْ ﺃ َ ْﻧﺰَ ْﻟﻨَﺎ َ‬ ‫ﺳﺎ ﻳ َُﻮ ِﺍﺭﻱ َ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ِﻟﺒَﺎ ً‬ ‫‪ :26 :7\39‬ﻳَﺎ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ﻗَﺪْ ﺃ َ ْﻧﺰَ ْﻟﻨَﺎ َ‬
‫ﺭﻳﺶ ﺑﻤﻌﻨﻰ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺃﻭ ﺍﻟﻤﺘﺎﻉ ﻭﺍﻷﻣﻮﺍﻝ(‪.‬‬
‫ﺴ َﻤﺎ ِء َﻭ َﻻ َﻳﺪْ ُﺧﻠُﻮ َﻥ ْﺍﻟ َﺠﻨﱠﺔَ‪.‬‬ ‫ﺍﻟ‬
‫ُ ْ َ ﺍﺏُ ﱠ‬ ‫ْﻮ‬ ‫ﺑ‬‫َ‬ ‫ﺃ‬ ‫ﻢ‬‫ﻬ‬ ‫َ‬ ‫ﻟ‬ ‫َﺢ‬ ‫ﺘ‬ ‫ﻔ‬‫ْ‬ ‫ُ‬ ‫ﺗ‬ ‫ﻻ‬ ‫َ‬ ‫‪:‬‬‫ﻣﺤﻤﺪ‬ ‫ﻗﺮﺍءﺓ‬ ‫‪.‬‬ ‫َ‬ ‫ﺔ‬ ‫ﱠ‬ ‫ﻨ‬‫ﺠ‬ ‫َ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻮﻥَ‬ ‫ُ‬ ‫ﻠ‬ ‫ُ‬
‫ﺧ‬ ‫ْ‬ ‫ﺪ‬ ‫ﺴ َﻤﺎءِ َﻭ َﻻ َ‬
‫ﻳ‬ ‫‪َ :40 :7\39‬ﻻ ﺗُﻔَﺘ ﱠ ُﺢ ﻟَ ُﻬ ْﻢ ﺃَﺑ َْﻮﺍﺏُ ﺍﻟ ﱠ‬
‫ﺴﺘَﻘَ ﱠﺮ ﻟَ َﻬﺎ‪.‬‬ ‫ﺲ ﺗَﺠْ ِﺮﻱ ﻻ ُﻣ ْ‬ ‫ﺸ ْﻤ ُ‬ ‫ﺴﺘَﻘَ ٍ ّﺮ ﻟَ َﻬﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﺍﻟ ﱠ‬ ‫َﺠْﺮﻱ ِﻟ ُﻤ ْ‬ ‫ﺲﺗ ِ‬ ‫ﺸ ْﻤ ُ‬ ‫‪َ :38 :36\41‬ﻭﺍﻟ ﱠ‬
‫ْﺼ ُﺮﻭﻥَ ‪.‬‬ ‫َ‬
‫ﺸ ْﻴﻨَﺎﻫ ْﻢ ﻓ ُﻬ ْﻢ ﻻ ﻳُﺒ ِ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ْﺼ ُﺮﻭﻥَ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓﺄ ْﻋ َ‬ ‫َ‬
‫ﺸ ْﻴﻨَﺎﻫ ْﻢ ﻓ ُﻬ ْﻢ ﻻ ﻳُﺒ ِ‬ ‫َ‬ ‫ُ‬ ‫‪ :9 :36\41‬ﻓَﺄ َ ْﻏ َ‬
‫ﺕ ﺃ َ ْﻋﻴُ ٍﻦ‪.‬‬ ‫ﺍﺟﻨَﺎ َﻭﺫُ ِ ّﺭﻳﱠﺎﺗِﻨَﺎ ﻗُ ﱠﺮﺍ ِ‬ ‫ﺍﺟﻨَﺎ َﻭﺫ ُ ِ ّﺭﻳﱠﺎﺗِﻨَﺎ ﻗُ ﱠﺮﺓ َ ﺃ َ ْﻋﻴ ٍُﻦ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻫَﺐْ ﻟَﻨَﺎ ﻣِ ْﻦ ﺃ َ ْﺯ َﻭ ِ‬ ‫‪ :74 :25\42‬ﻫَﺐْ ﻟَﻨَﺎ ﻣِ ْﻦ ﺃ َ ْﺯ َﻭ ِ‬
‫ﺻﺒِﻴ’ﺎ‪.‬‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ُ‬
‫َﺎﺏ ﺑِﻘ ﱠﻮﺓٍ َﻭﺁﺗ َ ْﻴﻨَﺎﻩ ُ ﺍﻟ ُﺤﻜ َﻢ َ‬ ‫ْ‬
‫ﺤْﻲ ُﺧ ِﺬ ﺍﻟ ِﻜﺘ َ‬ ‫ﺻﺒِﻴ’ﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻳَﺎ ﻳَ َ‬ ‫ْ‬ ‫ْ‬
‫َﺎﺏ ﺑِﻘ ﱠﻮﺓٍ َﻭﺁﺗ َ ْﻴﻨَﺎﻩ ُ ﺍﻟ ُﺤﻜ َﻢ َ‬ ‫َ‬ ‫ُ‬ ‫‪ :12 :19\44‬ﻳَﺎ ﻳَ ْﺤﻴَﻰ ُﺧ ِﺬ ْﺍﻟ ِﻜﺘ َ‬
‫ﺴ َﻤ َﻮﺍﺕُ ﻳَ ْﻨﻔَﻄِ ْﺮﻥَ ﻣِ ْﻨﻪ ُ‪.‬‬ ‫َﻄ ْﺮ َﻥ ﻣِ ْﻨﻪ ُ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺗَﻜَﺎﺩ ُ ﺍﻟ ﱠ‬ ‫ﺴ َﻤ َﻮﺍﺕُ ﻳَﺘَﻔ ﱠ‬ ‫‪ :90 :19\44‬ﺗَﻜَﺎﺩ ُ ﺍﻟ ﱠ‬
‫ْ‬ ‫ّ‬
‫ﺼ َﻼﺓ َ ﻟِﻠ ِﺬﻛ َﺮﻯ‪.‬‬ ‫َ‬
‫ﺼ َﻼﺓ َ ِﻟ ِﺬﻛ ِﺮﻱ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَﺎ ْﻋﺒُﺪْﻧِﻲ َﻭﺃﻗِ ِﻢ ﺍﻟ ﱠ‬ ‫ْ‬ ‫ﻋﺒُﺪْﻧِﻲ َﻭﺃﻗ ِِﻢ ﺍﻟ ﱠ‬ ‫َ‬ ‫‪ :14 :20\45‬ﻓَﺎ ْ‬
‫ﻋﻠَ ْﻴ َﻬﺎ‪.‬‬ ‫َ‬ ‫ُ‬ ‫ﺄ‬ ‫ﱠ‬ ‫ﻛ‬ ‫َﻮ‬ ‫ﺗ‬‫َ‬
‫َ َ َ ﱠ َ‬ ‫ﺃ‬ ‫ﻲ‬ ‫ﺼ‬ ‫ﻋ‬ ‫ِﻲ‬ ‫ﻫ‬ ‫ﻝ‬ ‫َ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫‪:‬‬ ‫ﻣﺤﻤﺪ‬ ‫ﻗﺮﺍءﺓ‬ ‫ﺎ‪.‬‬ ‫ﻬ‬
‫َ َ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ُ‬ ‫ﺄ‬ ‫ﱠ‬
‫ﻛ‬ ‫َﻮ‬ ‫ﺗ‬ ‫َ‬
‫‪ :18 :20\45‬ﻗَﺎ َ َ َ َ َ َ‬
‫ﺃ‬ ‫ﺎﻱ‬ ‫ﺼ‬ ‫ﻋ‬ ‫ِﻲ‬ ‫ﻫ‬ ‫ﻝ‬
‫‪ :58 :10\46‬ﻓَﺒِﺬَﻟِﻚَ ﻓَ ْﻠﻴَ ْﻔ َﺮ ُﺣﻮﺍ ﻫ َُﻮ َﺧﻴ ٌْﺮ ﻣِ ﱠﻤﺎ ﻳَﺠْ َﻤﻌُﻮ َﻥ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَﺒِﺬَﻟِﻚَ ﻓَﻠﺘ َ ْﻔ َﺮ ُﺣﻮﺍ ﻫ َُﻮ َﺧﻴ ٌْﺮ ﻣِ ﱠﻤﺎ ﺗَﺠْ َﻤﻌُﻮﻥَ‪.‬‬
‫ْ‬
‫ﺏ ْﺍﻟ ِﻬ ِﻴﻢ‪.‬‬ ‫َﺎﺭﺑُﻮﻥَ ﺷ َْﺮ َ‬ ‫ﺏ ْﺍﻟ ِﻬ ِﻴﻢ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَﺸ ِ‬ ‫ﺷ ْﺮ َ‬ ‫َﺎﺭﺑُﻮ َﻥ ُ‬ ‫‪ :55 :56\46‬ﻓَﺸ ِ‬
‫ﺷ ْﻜ َﺮﻛُ ْﻢ ﺃَﻧﱠ ُﻜ ْﻢ ﺗ ُ َﻜ ِﺬ ّﺑُﻮﻥَ ‪.‬‬‫‪َ :82 :56\46‬ﻭﺗَﺠْ ﻌَﻠُﻮﻥَ ِﺭ ْﺯﻗَ ُﻜ ْﻢ ﺃَﻧﱠ ُﻜ ْﻢ ﺗ ُ َﻜ ِﺬّﺑُﻮﻥَ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﺗَﺠْ ﻌَﻠُﻮ َﻥ ِﺭ ْﺯﻗَ ُﻜ ْﻢ ﺃَﻧﱠ ُﻜ ْﻢ ﺗ َ ْﻜ ِﺬﺑُﻮﻥَ‪ ،‬ﺃﻭ‪َ :‬ﻭﺗَﺠْ ﻌَﻠُﻮﻥَ ُ‬

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 ‫ِﻴﻢ‪.‬‬‫ﺡ َﻭ َﺭ ْﻳ َﺤﺎ ٌﻥ َﻭ َﺟﻨﱠﺔ ُ ﻧَﻌ ٍ‬ ‫ِﻴﻢ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَ ُﺮ ْﻭ ٌ‬ ‫ﺡ َﻭ َﺭ ْﻳ َﺤﺎ ٌﻥ َﻭ َﺟﻨﱠﺔُ ﻧَﻌ ٍ‬ ‫‪ :89 :56\46‬ﻓَ َﺮ ْﻭ ٌ‬
‫ﺻﺪْ ٍ‬
‫ﻕ‪.‬‬ ‫ﺝ ِ‬ ‫ﻕ َﻭﺃ ْﺧ ِﺮﺟْ ﻨِﻲ َﻣ ْﺨ َﺮ َ‬‫َ‬ ‫ﺻﺪْ ٍ‬ ‫ْ‬ ‫َ‬
‫ﻕ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﻗ ْﻞ َﺭﺏّ ِ ﺃﺩْﺧِ ﻠﻨِﻲ َﻣﺪْ َﺧ َﻞ ِ‬ ‫ُ‬ ‫ﺻﺪْ ٍ‬ ‫ﺝ ِ‬ ‫ﻕ َﻭﺃ ْﺧ ِﺮ ْﺟﻨِﻲ ُﻣ ْﺨ َﺮ َ‬ ‫َ‬ ‫ﺻﺪْ ٍ‬ ‫‪َ :80 :17\50‬ﻭﻗُ ْﻞ َﺭﺏّ ِ ﺃﺩْﺧِ ﻠﻨِﻲ ُﻣﺪْ َﺧ َﻞ ِ‬ ‫ْ‬ ‫َ‬
‫ﺻﺎﻟِﺢٍ‪.‬‬ ‫ﻏﻴ َْﺮ َ‬ ‫ﻋﻤِ َﻞ َ‬ ‫ْﺲ ﻣِ ْﻦ ﺃ َ ْﻫﻠِﻚَ ﺇِﻧﱠﻪ ُ َ‬ ‫ﺡ ﺇِﻧﱠﻪ ُ ﻟَﻴ َ‬ ‫ﺻﺎﻟِﺢٍ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻗَﺎ َﻝ ﻳَﺎ ﻧُﻮ ُ‬ ‫ﻏﻴ ُْﺮ َ‬ ‫ﻋ َﻤ ٌﻞ َ‬ ‫ْﺲ ﻣِ ْﻦ ﺃ َ ْﻫﻠِﻚَ ِﺇﻧﱠﻪ ُ َ‬ ‫ﺡ ﺇِﻧﱠﻪ ُ ﻟَﻴ َ‬ ‫‪ :46 :11\52‬ﻗَﺎ َﻝ ﻳَﺎ ﻧُﻮ ُ‬
‫ْ‬
‫ﺳ َﻼ ًﻣﺎ ﻗَﺎ َﻝ ﺳِﻠ ٌﻢ‪.‬‬ ‫ُ‬
‫ﺳ َﻼ ٌﻡ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻗَﺎﻟﻮﺍ َ‬ ‫ﺳ َﻼ ًﻣﺎ ﻗَﺎ َﻝ َ‬ ‫‪ :69 :11\52‬ﻗَﺎﻟُﻮﺍ َ‬
‫ﻱ َﻫﺬَﺍ ﻏُ َﻼ ٌﻡ‪.‬‬ ‫ﻏ َﻼ ٌﻡ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻗَﺎ َﻝ ﻳَﺎ ﺑُ ْﺸ َﺮ ﱠ‬ ‫ﺸ َﺮﻯ َﻫﺬَﺍ ُ‬ ‫‪ :19 :12\53‬ﻗَﺎ َﻝ ﻳَﺎ ﺑُ ْ‬
‫ﻱ‪.‬‬ ‫ﺴﻦَ َﻣﺜْ َﻮ ﱠ‬ ‫ﺍﻱ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺇِﻧﱠﻪُ َﺭ ِﺑّﻲ ﺃَﺣْ َ‬ ‫ﺴﻦَ َﻣﺜْ َﻮ َ‬ ‫‪ِ :23 :12\53‬ﺇﻧﱠﻪ ُ َﺭ ِﺑّﻲ ﺃ َ ْﺣ َ‬
‫ُ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫‪ :43 :12\53‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ْﺍﻟ َﻤ َﻸ ُ ﺃﻓﺘﻮﻧِﻲ ﻓِﻲ ُﺭﺅْ ﻳَ َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫ﱠﻲ‪.‬‬ ‫ﺎﻱ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻳَﺎ ﺃﻳﱡ َﻬﺎ ﺍﻟ َﻤﻸ ﺃﻓﺘﻮﻧِﻲ ﻓِﻲ ُﺭﺅْ ﻳ َ‬
‫‪ :65 :12\53‬ﻗَﺎﻟُﻮﺍ ﻳَﺎ ﺃَﺑَﺎﻧَﺎ َﻣﺎ ﻧَ ْﺒﻐِﻲ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻗَﺎﻟُﻮﺍ ﻳَﺎ ﺃَﺑَﺎﻧَﺎ َﻣﺎ ﺗ َ ْﺒﻐِﻲ‪.‬‬
‫ﺴﻠِﻤِ ﻴﻦَ ‪.‬‬ ‫َ‬
‫ﺴﻠِﻤِ ﻴﻦَ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ُ :‬ﺭﺑﱠ َﻤﺎ ﻳَ َﻮﺩ ﱡ ﺍﻟﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﻟ ْﻮ ﻛَﺎﻧُﻮﺍ ُﻣ ْ‬ ‫ﱠ‬ ‫‪ُ :2 :15\54‬ﺭﺑَ َﻤﺎ ﻳَ َﻮﺩ ﱡ ﺍﻟﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍ ﻟَ ْﻮ ﻛَﺎﻧُﻮﺍ ُﻣ ْ‬
‫ﺻ َﺮﺍﻁِ ﻲ ُﻣ ْﺴﺘَﻘِﻴ ًﻤﺎ ﻓَﺎﺗ ﱠ ِﺒﻌُﻮﻩ ُ َﻭ َﻻ ﺗﺘﺒﻊ‬ ‫ﺳ ِﺒﻴ ِﻠﻪِ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﺃ َ ﱠﻥ َﻫﺬَﺍ ِ‬ ‫ﻋ ْﻦ َ‬ ‫ﺴﺒُ َﻞ ﻓَﺘَﻔ ﱠَﺮﻕَ ِﺑ ُﻜ ْﻢ َ‬ ‫ﺴﺘَﻘِﻴ ًﻤﺎ ﻓَﺎﺗ ﱠ ِﺒﻌُﻮﻩ ُ َﻭ َﻻ ﺗَﺘ ﱠ ِﺒﻌُﻮﺍ ﺍﻟ ﱡ‬ ‫ﺻ َﺮﺍﻁِﻲ ُﻣ ْ‬ ‫‪َ :153 :6\55‬ﻭﺃ َ ﱠﻥ َﻫﺬَﺍ ِ‬
‫ﺳ ِﺒﻴ ِﻠﻪِ‪.‬‬ ‫ﻋ ْﻦ َ‬ ‫ﺴﺒُ َﻞ ﻓَﺘَﻔ ﱠَﺮﻕَ ِﺑ ُﻜ ْﻢ َ‬
‫ﺍﻟ ﱡ‬
‫ﺎﺭﻗُﻮﺍ ﺩِﻳﻨَ ُﻬ ْﻢ َﻭﻛَﺎﻧُﻮﺍ ِﺷﻴَﻌًﺎ‪.‬‬ ‫ﱠ‬
‫‪ :159 :6\55‬ﺇِ ﱠﻥ ﺍﻟﺬِﻳﻦَ ﻓَ ﱠﺮﻗُﻮﺍ ﺩِﻳﻨَ ُﻬ ْﻢ َﻭﻛَﺎﻧُﻮﺍ ِﺷﻴَﻌًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺇِ ﱠﻥ ﺍﻟﺬِﻳﻦَ ﻓَ َ‬ ‫ﱠ‬
‫ً‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬
‫ﺳﻜﻨﺎ َﻭﺍﻟﺸ ْﻤ ِﺲ َﻭﺍﻟﻘ َﻤ ِﺮ ُﺣ ْﺴﺒَﺎﻧﺎ )ﻣﻊ‬ ‫ً‬ ‫َ‬ ‫ﱠ‬
‫ﺻﺒَﺎﺡِ َﻭ َﺟﻌَ َﻞ ﺍﻟﻠ ْﻴ َﻞ َ‬ ‫ﺍﻹ ْ‬ ‫ﺲ َﻭ ْﺍﻟﻘَ َﻤ َﺮ ُﺣ ْﺴﺒَﺎﻧًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓﺎ ِﻟﻖ ِ‬
‫ْ‬ ‫ُ‬ ‫َ‬ ‫ﺸ ْﻤ َ‬ ‫ﺳ َﻜﻨًﺎ َﻭﺍﻟ ﱠ‬ ‫ﺻﺒَﺎﺡِ َﻭ َﺟﻌَ َﻞ ﺍﻟﻠﱠ ْﻴ َﻞ َ‬ ‫ﺍﻹ ْ‬ ‫‪ :96 :6\55‬ﻓَﺎ ِﻟﻖُ ْ ِ‬
‫َ‬ ‫ْ‬
‫ﺣﺬﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺟﺎﻋﻞ ﺍﻟﺸ ْﻤ ِﺲ َﻭﺍﻟﻘ َﻤ ِﺮ(‪.‬‬ ‫ﱠ‬
‫ﺴﺎ ِﻛﻨِ ِﻬ ْﻢ ﺁَﻳَﺔٌ‪.‬‬ ‫ﺴﺒَﺈ ٍ ﻓِﻲ َﻣ َ‬ ‫ﺴﺒَﺈ ٍ ﻓِﻲ َﻣ ْﺴ َﻜﻨِ ِﻬ ْﻢ ﺁَﻳَﺔٌ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻟَﻘَﺪْ َﻛﺎﻥَ ِﻟ َ‬ ‫‪ :15 :34\58‬ﻟَﻘَﺪْ َﻛﺎﻥَ ِﻟ َ‬
‫ﻮﺏ َﺟ ِﻤﻴﻌًﺎ ﻭﻻ ﻳﺒﺎﻟﻲ‪.‬‬ ‫}َ ﻳَﻐﻔ ُِﺮ ﺍﻟﺬﻧُ َ‬ ‫ﱡ‬ ‫ْ‬ ‫ﻮﺏ َﺟﻤِ ﻴﻌًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺇِ ﱠﻥ ﱠ‬ ‫}َ ﻳَ ْﻐﻔ ُِﺮ ﺍﻟﺬﻧُ َ‬ ‫ﱡ‬ ‫‪ :53 :39\59‬ﺇِ ﱠﻥ ﱠ‬
‫ﺖ ِﺑ َﻬﺎ‪.‬‬ ‫‪ :59 :39\59‬ﺑَﻠَﻰ ﻗَﺪْ َﺟﺎ َءﺗْﻚَ ﺁَﻳَﺎﺗِﻲ ﻓَ َﻜﺬﱠﺑْﺖَ ِﺑ َﻬﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﺑﻠَﻰ ﻗَﺪْ َﺟﺎ َءﺗْﻚِ ﺁ َ َﻳﺎﺗِﻲ ﻓَ َﻜﺬﱠ ْﺑ ِ‬
‫ﻋﻠَ ْﻴﻨَﺎ َﺭﺑﱡﻚَ ‪.‬‬ ‫ﺾ َ‬ ‫ﻋﻠَ ْﻴﻨَﺎ َﺭﺑﱡﻚَ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﻧَﺎﺩ َْﻭﺍ ﻳَﺎ َﻣﺎ ِﻝ ِﻟﻴَ ْﻘ ِ‬ ‫ﺾ َ‬ ‫‪َ :77 :43\63‬ﻭﻧَﺎﺩ َْﻭﺍ ﻳَﺎ َﻣﺎ ِﻟﻚُ ِﻟﻴَﻘْ ِ‬
‫ﺲ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ِﺇ ﱠﻻ‬ ‫ﺲ ﺇِ ﱠﻻ ِﻟ َﻴ ْﻌﺒُﺪ ُﻭ ِﻥ‪ ،‬ﺃﻭ‪َ :‬ﻭ َﻣﺎ َﺧﻠَ ْﻘﺖُ ْﺍﻟ ِﺠ ﱠﻦ َﻭ ْ ِ‬
‫ﺍﻹ ْﻧ َ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ُﻭﻥ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻣﺎ َﺧﻠَ ْﻘﺖُ ْﺍﻟ ِﺠ ﱠﻦ َﻭ ْ ِ‬ ‫ﺲ ِﺇ ﱠﻻ ِﻟ َﻴ ْﻌﺒُﺪ ِ‬ ‫ﺍﻹ ْﻧ َ‬ ‫‪َ :56 :51\67‬ﻭ َﻣﺎ َﺧﻠَ ْﻘﺖُ ْﺍﻟ ِﺠ ﱠﻦ َﻭ ْ ِ‬
‫ِﻟﻴَ ْﻌﺒُﺪ ُﻭﻧِﻲ‪.‬‬
‫ﺍﻟﺮ ﱠﺯﺍ ُﻕ ﺫُﻭ ْﺍﻟﻘُ ﱠﻮﺓِ ْﺍﻟ َﻤﺘِﻴﻦُ‪.‬‬ ‫ﺍﻟﺮ ﱠﺯﺍﻕُ ﺫُﻭ ْﺍﻟﻘُ ﱠﻮﺓِ ْﺍﻟ َﻤﺘِﻴﻦُ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺇِﻧِّﻲ ﺃَﻧﺎ ﱠ‬ ‫}َ ﻫ َُﻮ ﱠ‬ ‫‪ِ :58 :51\67‬ﺇ ﱠﻥ ﱠ‬
‫ﺼﺎﺣِ ْﺒﻨِﻲ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَ َﻼ ﺗَﺼْﺤِ ْﺒﻨِﻲ‪.‬‬ ‫‪ :76 :18\69‬ﻓَ َﻼ ﺗ ُ َ‬
‫ﻋﺬْ ِﺭﻱ‪.‬‬ ‫ﻋﺬْ ًﺭﺍ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻗَﺪْ ﺑَﻠَ ْﻐﺖَ ﻣِ ْﻦ ﻟَﺪُﻧِّﻲ ُ‬ ‫ﻣِﻦ ﻟَﺪُﻧِّﻲ ُ‬ ‫‪ :76 :18\69‬ﻗَﺪْ ﺑَﻠَ ْﻐﺖَ ْ‬
‫ﺾ ﻓَﺄﻗَﺎ َﻣﻪ ُ‪.‬‬‫َ‬ ‫َ‬
‫َﺍﺭﺍ ﻳ ُِﺮﻳﺪ ُ ﺃ ْﻥ ﻳُ ْﻨﻘَ َ‬ ‫َﺍﺭﺍ ﻳ ُِﺮﻳﺪ ُ ﺃ ْﻥ ﻳَ ْﻨﻘَﺾﱠ ﻓَﺄﻗَﺎ َﻣﻪ ُ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَ َﻮ َﺟﺪَﺍ ﻓِﻴ َﻬﺎ ِﺟﺪ ً‬ ‫َ‬ ‫َ‬ ‫‪ :77 :18\69‬ﻓَ َﻮ َﺟﺪ َﺍ ﻓِﻴ َﻬﺎ ِﺟﺪ ً‬
‫ﺟْﺮﺍ‪.‬‬ ‫ً‬ ‫َ‬ ‫ﺃ‬ ‫ﻪ‬
‫ِ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ﺕَ‬ ‫ْ‬ ‫ﺬ‬ ‫ﺨِ‬ ‫َ‬ ‫ﺘ‬ ‫َ‬ ‫ﻟ‬ ‫ﺖَ‬ ‫ْ‬ ‫ﺌ‬ ‫ﺷ‬
‫ِ‬ ‫ﻮ‬ ‫ْ‬ ‫َ‬ ‫ﻟ‬ ‫ﻝ‬ ‫َ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫‪:‬‬ ‫ﻣﺤﻤﺪ‬ ‫ﻗﺮﺍءﺓ‬ ‫ﺍ‪.‬‬ ‫ْﺮ‬
‫ً‬ ‫ﺟ‬ ‫َ‬ ‫ﺃ‬ ‫ﻪ‬‫ِ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ﺕَ‬ ‫ْ‬ ‫ﺬ‬ ‫ﺨ‬ ‫َ‬ ‫‪ :77 :18\69‬ﻗَﺎ َﻝ ﻟَ ْﻮ ِﺷﺌْﺖَ َﻻﺗﱠ‬
‫ﺼﺒًﺎ‪.‬‬ ‫ﻏ ْ‬ ‫ﺳﻔِﻴﻨَ ٍﺔ َ‬ ‫ُ‬ ‫ْ‬
‫ﺼﺒًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﻛَﺎﻥَ ﺃﻣﺎﻣﻬﻢ َﻣ ِﻠﻚٌ ﻳَﺄ ُﺧﺬ ﻛُ ﱠﻞ َ‬ ‫ﻏ ْ‬ ‫ﺳﻔِﻴﻨَ ٍﺔ َ‬ ‫ُ‬ ‫ْ‬
‫‪َ :79 :18\69‬ﻭﻛَﺎﻥَ َﻭ َﺭﺍ َء ُﻫ ْﻢ َﻣ ِﻠﻚٌ ﻳَﺄ ُﺧﺬ ُﻛ ﱠﻞ َ‬
‫ﻋﻴ ٍْﻦ َﺣﺎﻣِ ﻴَﺔٍ‪.‬‬ ‫َ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ُ ﺏُ‬ ‫ﺮ‬ ‫ﻐ‬ ‫ْ‬ ‫َ‬ ‫ﺗ‬ ‫َﺎ‬ ‫ﻫ‬ ‫ﺪ‬
‫َ َ َ‬ ‫ﺟ‬ ‫ﻭ‬ ‫‪:‬‬ ‫ﻣﺤﻤﺪ‬ ‫ﻗﺮﺍءﺓ‬ ‫ﻋﻴ ٍْﻦ َﺣﻤِ ﺌَﺔٍ‪.‬‬ ‫‪َ :86 :18\69‬ﻭ َﺟﺪَﻫَﺎ ﺗ َ ْﻐ ُﺮﺏُ ﻓِﻲ َ‬
‫‪ :98 :18\69‬ﻓَﺈِﺫَﺍ َﺟﺎ َء َﻭ ْﻋﺪ ُ َﺭﺑِّﻲ َﺟﻌَﻠَﻪ ُ ﺩَ ﱠﻛﺎ َء‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَﺈِﺫَﺍ َﺟﺎ َء َﻭ ْﻋﺪ ُ َﺭﺑِّﻲ َﺟﻌَﻠَﻪ ُ ﺩَ ’ﻛﺎ‪.‬‬
‫َ‬
‫ﻑ ﺗ َ ْﻌﻠ ُﻤﻮﻥَ ‪.‬‬ ‫ﺴ ْﻮ َ‬‫ﻑ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ِ :‬ﻟﻴَ ْﻜﻔُ ُﺮﻭﺍ ﺑِ َﻤﺎ ﺁَﺗ َ ْﻴﻨَﺎ ُﻫ ْﻢ ﻓﻴ ُْﻤﺘَﻌُﻮﺍ ﻓ َ‬
‫َ‬ ‫َ‬ ‫ﺴ ْﻮ َ‬ ‫‪ِ :55 :16\70‬ﻟﻴَ ْﻜﻔُ ُﺮﻭﺍ ﺑِ َﻤﺎ ﺁَﺗ َ ْﻴﻨَﺎ ُﻫ ْﻢ ﻓَﺘ َ َﻤﺘﱠﻌُﻮﺍ ﻓَ َ‬
‫ﺙ ﻳَ ْﻨ ِﺴﻠُﻮﻥَ‪.‬‬ ‫ﺏ ﻳَ ْﻨ ِﺴﻠُﻮﻥَ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭ ُﻫ ْﻢ ﻣِ ْﻦ ﻛُ ِّﻞ َﺟﺪ َ ٍ‬ ‫ﻣِﻦ ﻛُ ِّﻞ َﺣﺪَ ٍ‬ ‫‪َ :96 :21\73‬ﻭ ُﻫ ْﻢ ْ‬
‫‪َ :60 :23\74‬ﻭﺍﻟﱠﺬِﻳﻦَ ﻳُﺆْ ﺗﻮﻥَ َﻣﺎ ﺁﺗ َْﻮﺍ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﺍﻟﺬِﻳﻦَ ﻳﺄﺗﻮﻥ َﻣﺎ ﺃﺗ َْﻮﺍ‪.‬‬
‫َ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬
‫ﺳﺎﻣِ ًﺮﺍ ﺗ ُ َﻬ ِ ّﺠ ُﺮﻭﻥَ ‪.‬‬ ‫ﺴﺘ َ ْﻜ ِﺒ ِﺮﻳ َﻦ ِﺑ ِﻪ َ‬ ‫ﺳﺎﻣِ ًﺮﺍ ﺗ َ ْﻬ ُﺠ ُﺮﻭﻥَ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ُ :‬ﻣ ْ‬ ‫ﺴﺘ َ ْﻜ ِﺒ ِﺮﻳ َﻦ ﺑِ ِﻪ َ‬ ‫‪ُ :67 :23\74‬ﻣ ْ‬
‫َ‬ ‫ِﻲ ﻟَ ُﻬ ْﻢ ﻣِ ْﻦ ﻗُ ﱠﺮﺍ ِ‬ ‫ُ‬ ‫ﻣِﻦ ﻗُ ﱠﺮﺓِ ﺃ ْﻋﻴ ٍُﻦ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَ َﻼ ﺗ َ ْﻌﻠَ ُﻢ ﻧَ ْﻔ ٌ‬ ‫َ‬ ‫ِﻲ ﻟَ ُﻬ ْﻢ ْ‬ ‫ُ‬ ‫‪ :17 :32\75‬ﻓَ َﻼ ﺗَ ْﻌﻠَ ُﻢ ﻧَ ْﻔ ٌ‬
‫ﻋﻴ ٍُﻦ‪.‬‬ ‫ﺕﺃ ْ‬ ‫ﺲ َﻣﺎ ﺃ ْﺧﻔ َ‬ ‫ﺲ َﻣﺎ ﺃ ْﺧﻔ َ‬
‫ﺴ ﱠﻮﺍﻙَ ﻓَ َﻌﺪﱠﻟَﻚَ ‪.‬‬ ‫ﻚَ َ‬ ‫َ‬ ‫ﻓ‬ ‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﻠ‬ ‫َ‬
‫ﺧ‬ ‫ِﻱ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫‪:‬‬ ‫ﻣﺤﻤﺪ‬ ‫ﻗﺮﺍءﺓ‬ ‫‪.‬‬ ‫‪ :7 :82\82‬ﺍﻟﱠﺬِﻱ َﺧﻠَﻘَﻚَ ﻓَ َ ﱠ ﺍﻙَ َ َ ﻚَ‬
‫َ‬ ‫ﻟ‬ ‫ﺪ‬ ‫ﻌ‬ ‫َ‬ ‫ﻓ‬ ‫ﻮ‬ ‫ﺴ‬
‫ﺍﻟﺮﻭ ُﻡ‪.‬‬ ‫ﺖ ﱡ‬ ‫ﻏﻠَﺒَ ِ‬ ‫ﺍﻟﺮﻭ ُﻡ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬‬ ‫ﺖ ﱡ‬ ‫‪ :2 :30\84‬ﻏُ ِﻠﺒَ ِ‬
‫ُ‬
‫ﺎﺭﻗﻮﺍ ﺩِﻳﻨَ ُﻬ ْﻢ َﻭﻛَﺎﻧﻮﺍ ِﺷﻴَﻌًﺎ‪.‬‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬
‫‪ :32 :30\84‬ﻣِ ﻦَ ﺍﻟﺬِﻳ َﻦ ﻓ ﱠﺮﻗﻮﺍ ﺩِﻳﻨَ ُﻬ ْﻢ َﻭﻛَﺎﻧﻮﺍ ِﺷﻴَﻌًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻣِ َﻦ ﺍﻟﺬِﻳﻦَ ﻓ َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬
‫ﺿﻌْﻒٍ ﺛ ُ ﱠﻢ َﺟ َﻌ َﻞ‬‫} ُ ﺍﻟﱠﺬِﻱ َﺧﻠَﻘَﻜُ ْﻢ ﻣِ ْﻦ ُ‬ ‫ﺿ ْﻌﻔًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﱠ‬ ‫ﻣِﻦ ﺑَ ْﻌ ِﺪ ﻗُ ﱠﻮﺓٍ َ‬ ‫ﺿﻌْﻒٍ ﻗُ ﱠﻮﺓ ً ﺛ ُ ﱠﻢ َﺟ َﻌ َﻞ ْ‬ ‫ﻣِﻦ ﺑَ ْﻌ ِﺪ َ‬ ‫ﺿﻌْﻒٍ ﺛ ُ ﱠﻢ َﺟﻌَ َﻞ ْ‬ ‫} ُ ﺍﻟﱠﺬِﻱ َﺧﻠَﻘَ ُﻜ ْﻢ ﻣِ ْﻦ َ‬ ‫‪ :54 :30\84‬ﱠ‬
‫ﺿ ْﻌﻔًﺎ‪.‬‬ ‫ﺿﻌْﻒٍ ﻗُ ﱠﻮﺓ ً ﺛ ُ ﱠﻢ َﺟ َﻌ َﻞ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ﻗُ ﱠﻮﺓٍ ُ‬ ‫ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ُ‬
‫ﺴﺄﻫَﺎ‪.‬‬ ‫ﺴ ْﺦ ﻣِ ْﻦ ﺁﻳَ ٍﺔ ﺃ ْﻭ ﻧُ ْﻨﺴِﺄﻫَﺎ‪ ،‬ﺃﻭ‪ :‬ﺗ ُ ْﻨ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﻣِﻦ ﺁﻳَ ٍﺔ ﺃ ْﻭ ﻧُ ْﻨ ِﺴ َﻬﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻣﺎ ﻧَ ْﻨ َ‬ ‫َ‬ ‫َ‬ ‫ﺴ ْﺦ ْ‬ ‫‪َ :106 :2\87‬ﻣﺎ ﻧَ ْﻨ َ‬
‫ﺴﻠَﻢ ﻛَﺎﻓﱠﺔً‪.‬‬ ‫ﺴ ِْﻠ ِﻢ ﻛَﺎﻓﱠﺔً‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺍﺩْ ُﺧﻠُﻮﺍ ﻓِﻲ ﺍﻟ ﱠ‬ ‫‪ :208 :2\87‬ﺍﺩْ ُﺧﻠُﻮﺍ ﻓِﻲ ﺍﻟ ّ‬
‫ﺴﺒُ ُﻬ ُﻢ ْﺍﻟ َﺠﺎ ِﻫ ُﻞ ﺃ َ ْﻏﻨِﻴَﺎ َء ﻣِ ﻦَ ﺍﻟﺘﱠﻌَﻔﱡﻒِ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻳَﺤْ ِﺴﺒُ ُﻬ ُﻢ ْﺍﻟ َﺠﺎ ِﻫ ُﻞ ﺃ َ ْﻏﻨِﻴَﺎ َء ﻣِﻦَ ﺍﻟﺘ ﱠﻌَﻔﱡﻒِ ‪.‬‬ ‫‪ :273 :2\87‬ﻳَﺤْ َ‬
‫ﺼﺪَﻗَﺎﺕِ‪.‬‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻲ‬ ‫ّ‬ ‫ﺑ‬ ‫ُﺮ‬ ‫ﻳ‬
‫ُ ِّ َ َ َ ِ‬‫ﻭ‬ ‫ﺎ‬ ‫ﺑ‬ ‫ﺍﻟﺮ‬ ‫}‬ ‫ﱠ‬ ‫ﻖُ‬ ‫ﺤ‬ ‫ُ َ ِّ‬ ‫ﻤ‬ ‫ﻳ‬ ‫‪:‬‬ ‫ﻣﺤﻤﺪ‬ ‫ﻗﺮﺍءﺓ‬ ‫ِ‪.‬‬ ‫ﺕ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫ﺪ‬
‫ﱠ َ‬ ‫ﺼ‬ ‫ﺍﻟ‬ ‫ﻲ‬ ‫ﺑ‬ ‫ُﺮ‬
‫ُ ِّ َ َ ْ ِ‬ ‫ﻳ‬ ‫ﻭ‬ ‫ﺎ‬ ‫ﺑ‬ ‫ﺍﻟﺮ‬ ‫}‬ ‫ﱠ‬ ‫ﻖُ‬ ‫‪َ :276 :2\87‬ﻳ ْﻤ َﺤ‬
‫ﺿﺔ‪ٌ.‬‬ ‫ﺳﻔ ٍَﺮ َﻭﻟَ ْﻢ ﺗ َِﺠﺪ ُﻭﺍ ﻛَﺎﺗِﺒًﺎ ﻓَ ُﺮ ُﻫ ٌﻦ َﻣ ْﻘﺒُﻮ َ‬ ‫ﻋﻠَﻰ َ‬ ‫ﺿﺔ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﺇِ ْﻥ ﻛُ ْﻨﺘ ُ ْﻢ َ‬ ‫ٌ‬ ‫ﺳﻔ ٍَﺮ َﻭﻟَ ْﻢ ﺗ َِﺠﺪ ُﻭﺍ ﻛَﺎﺗِﺒًﺎ ﻓَ ِﺮﻫَﺎ ٌﻥ َﻣ ْﻘﺒُﻮ َ‬ ‫ﻋﻠَﻰ َ‬ ‫‪َ :283 :2\87‬ﻭﺇِ ْﻥ ﻛُ ْﻨﺘ ُ ْﻢ َ‬
‫ﻱ‪.‬‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﻋﻠ ْﻴ ِﻬ ْﻢ َﻭﻻ ﻫ ْﻢ ﻳَﺤْﺰَ ﻧﻮﻥَ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓ َﻤﻦ ﺗﺒِ َﻊ ﻫﺪَ ﱠ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﻑ َ‬ ‫َﺍﻱ ﻓﻼ ﺧ َْﻮ ٌ‬ ‫َ‬ ‫َ‬ ‫‪ :38 :2\87‬ﻓَ َﻤ ْﻦ ﺗَﺒِ َﻊ ُﻫﺪ َ‬
‫ﻋﺔ ٌ‪.‬‬ ‫ﺷﻔَﺎ َ‬ ‫ﻋﺔٌ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭ َﻻ ﺗ ُ ْﻘﺒَ ُﻞ ﻣِ ْﻨ َﻬﺎ َ‬ ‫‪َ :48 :2\87‬ﻭ َﻻ ﻳُ ْﻘﺒَ ُﻞ ﻣِ ْﻨ َﻬﺎ ﺷَﻔَﺎ َ‬
‫ُ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﺳﻨ َِﺰﻳﺪ ُ ﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦَ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺗﻐﻔ َْﺮ ﻟﻜ ْﻢ َﺧﻄﺎﻳَﺎﻛﻢ‪.‬‬
‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬
‫ﺎﺏ ﺳُ ﱠﺠﺪ ًﺍ َﻭﻗﻮﻟﻮﺍ ﺣِ ﻄﺔ ﻧَﻐﻔ ِْﺮ ﻟﻜ ْﻢ َﺧﻄﺎﻳَﺎﻛ ْﻢ َﻭ َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ٌ‬ ‫ﱠ‬ ‫ُ‬ ‫ُ‬ ‫‪َ :58 :2\87‬ﻭﺍﺩْ ُﺧﻠُﻮﺍ ْﺍﻟﺒَ َ‬
‫ﻋﺪ ﱞُﻭ ﻟ ِْﻠﻜَﺎﻓ ِِﺮﻳﻦَ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭ ِﺟﺒ ِْﺮﻳ َﻞ َﻭﻣِ ﻴﻜَﺎﺋِﻴ َﻞ‪.‬‬ ‫}َ َ‬ ‫ﻋﺪ ’ُﻭﺍ ِ ﱠ¡ِ َﻭ َﻣ َﻼﺋِ َﻜﺘِ ِﻪ َﻭ ُﺭﺳُ ِﻠ ِﻪ َﻭ ِﺟﺒ ِْﺮﻳ َﻞ َﻭﻣِ ﻴﻜَﺎ َﻝ ﻓَﺈ ِ ﱠﻥ ﱠ‬ ‫‪َ :98 :2\87‬ﻣ ْﻦ ﻛَﺎ َﻥ َ‬

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 ‫ﺿ ْﻌﻔًﺎ‪.‬‬ ‫ﻋﻠ َِﻢ ﺃ َ ﱠﻥ ﻓِﻴ ُﻜ ْﻢ ُ‬ ‫ﻋ ْﻨ ُﻜ ْﻢ َﻭ َ‬ ‫}ُ َ‬ ‫ﻒ ﱠ‬ ‫ﺿ ْﻌﻔًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ْ :‬ﺍﻵَﻥَ َﺧﻔﱠ َ‬ ‫ﻋﻠ َِﻢ ﺃ َ ﱠﻥ ﻓِﻴ ُﻜ ْﻢ َ‬ ‫ﻋ ْﻨ ُﻜ ْﻢ َﻭ َ‬ ‫}ُ َ‬ ‫ﻒ ﱠ‬ ‫‪ْ :66 :8\88‬ﺍﻵَﻥَ َﺧﻔﱠ َ‬
‫ﻲ ٍ ﺃ ْﻥ ﺗ َ ُﻜﻮ َﻥ ﻟﻪ ُ ﺃﺳ َْﺮﻯ‪.‬‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﻲ ٍ ﺃ ْﻥ ﻳَ ُﻜﻮﻥَ ﻟﻪُ ﺃﺳ َْﺮﻯ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻣﺎ َﻛﺎﻥَ ِﻟﻨَﺒِ ّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫‪َ :67 :8\88‬ﻣﺎ َﻛﺎﻥَ ِﻟﻨَﺒِ ّ‬
‫ﻮﻻ ﻣِ ْﻦ ﺃ َ ْﻧﻔَ ِﺴ ِﻬ ْﻢ )ﺃﻱ‬ ‫ﺳ ً‬ ‫ﺭ‬
‫ِْ َ ُ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ِﻴ‬ ‫ﻓ‬ ‫َ‬
‫ﺚ‬ ‫ﻌ‬ ‫ﺑ‬
‫ِ ََ‬ ‫ْ‬ ‫ﺫ‬‫ﺇ‬ ‫ِﻴﻦَ‬ ‫ﻨ‬ ‫ُ ﻣِ‬ ‫ﺆْ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫ُ َ‬ ‫}‬ ‫ﱠ‬ ‫ﻦ‬ ‫ﱠ‬ ‫ﻣ‬
‫َ‬ ‫ْ‬ ‫ﺪ‬ ‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﻟ‬ ‫‪:‬‬ ‫ﻣﺤﻤﺪ‬ ‫ﻗﺮﺍءﺓ‬ ‫‪.‬‬ ‫ﻢ‬
‫ِْ‬ ‫ﻬ‬ ‫ﺴ‬ ‫ِ‬ ‫ُ‬ ‫ﻔ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ْ‬
‫ﻣِﻦ‬ ‫ﻻ‬ ‫ً‬ ‫ﻮ‬ ‫ﺳ‬
‫ِْ َ ُ‬ ‫ﺭ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ِﻴ‬ ‫ﻓ‬ ‫ﺚ‬ ‫َ‬ ‫ﻌ‬
‫ِ ََ‬ ‫ﺑ‬ ‫ْ‬ ‫ﺫ‬ ‫ﺇ‬ ‫ِﻴﻦَ‬ ‫ﻨ‬ ‫ُ ﻣِ‬ ‫ﺆْ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬‫}ُ َ‬ ‫‪ 164 :3\89‬ﻟَﻘَﺪْ َﻣ ﱠﻦ ﱠ‬
‫ﻣﻦ ﺃﺷﺮﻓﻬﻢ(‪.‬‬
‫ﺴﺒَ ﱠﻦ ﺍﻟﺬِﻳﻦَ ﻳَ ْﻔ َﺮﺣُﻮﻥَ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻻ ﺗَﺤْ ِﺴﺒَ ﱠﻦ ﺍﻟﺬِﻳ َﻦ ﻳَ ْﻔ َﺮ ُﺣﻮﻥَ‪.‬‬ ‫ﱠ‬ ‫ﱠ‬ ‫‪َ :188 :3\89‬ﻻ ﺗَﺤْ َ‬
‫ﻲ ﺍﻟﻘﻴﱠﺎ ُﻡ‪.‬‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫} ُ ﻻ ﺇِﻟﻪَ ﺇِﻻ ﻫ َُﻮ ﺍﻟ َﺤ ﱡ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ﻲ ﺍﻟﻘﻴﱡﻮ ُﻡ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﱠ‬ ‫َ‬ ‫ْ‬ ‫} ُ َﻻ ﺇِﻟَﻪَ ﺇِﻻ ﻫ َُﻮ ﺍﻟ َﺤ ﱡ‬ ‫ْ‬ ‫ﱠ‬ ‫‪ :2 :3\89‬ﱠ‬
‫ﻁ ًﺮﺍ ﺯَ ﱠﻭ ْﺟﺘ ُ َﻜ َﻬﺎ‪.‬‬ ‫ﻀﻰ ﺯَ ْﻳﺪ ٌ ِﻣ ْﻨ َﻬﺎ َﻭ َ‬ ‫ﻁ ًﺮﺍ ﺯَ ﱠﻭ ْﺟﻨَﺎ َﻛ َﻬﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَﻠَ ﱠﻤﺎ ﻗَ َ‬ ‫ﻀﻰ ﺯَ ْﻳﺪ ٌ ﻣِ ْﻨ َﻬﺎ َﻭ َ‬ ‫‪ :37 :33\90‬ﻓَﻠَ ﱠﻤﺎ ﻗَ َ‬
‫ﻣِﻦ ﺩ ُﻭﻧِ ِﻪ ﺇِ ﱠﻻ ﺃُﻧﺜ ًﺎ‪ ،‬ﺃﻭ‪ :‬ﺇِ ْﻥ ﻳَﺪْﻋُﻮﻥَ ﻣِ ْﻦ ﺩ ُﻭﻧِ ِﻪ ﺇِ ﱠﻻ ﺃُﺛُﻨًﺎ )ﺟﻤﻊ ﻭﺛﻦ(‪.‬‬ ‫‪ :117 :4\92‬ﺇِ ْﻥ ﻳَﺪْﻋُﻮﻥَ ﻣِ ْﻦ ﺩ ُﻭﻧِ ِﻪ ﺇِ ﱠﻻ ﺇِﻧَﺎﺛًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺇِ ْﻥ ﻳَﺪْﻋُﻮﻥَ ْ‬
‫ﻳﺮ‪.‬‬‫ﻏﻴ ُْﺮ ﺃُﻭﻟِﻲ ﺍﻟﻀ ِﱠﺮ ِ‬ ‫ﺴﺘ َ ِﻮﻱ ْﺍﻟﻘَﺎ ِﻋﺪ ُﻭ َﻥ ﻣِ ﻦَ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ َ‬ ‫ﻏﻴ ُْﺮ ﺃُﻭﻟِﻲ ﺍﻟﻀ َﱠﺮ ِﺭ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻻ َﻳ ْ‬ ‫‪َ :95 :4\92‬ﻻ ﻳَ ْﺴﺘ َ ِﻮﻱ ْﺍﻟﻘَﺎ ِﻋﺪ ُﻭﻥَ ﻣِﻦَ ْﺍﻟ ُﻤﺆْ ِﻣﻨِﻴﻦَ َ‬
‫َ‬ ‫َ‬
‫ﺷﺘ َﺎﺗًﺎ ِﻟﻴَ َﺮ ْﻭﺍ ﺃ ْﻋ َﻤﺎﻟ ُﻬ ْﻢ‪.‬‬ ‫ﺎﺱ ﺃ ْ‬‫َ‬ ‫ﺼﺪ ُُﺭ ﺍﻟﻨﱠ ُ‬ ‫ﺷﺘ َﺎﺗًﺎ ِﻟﻴ َُﺮ ْﻭﺍ ﺃ َ ْﻋ َﻤﺎﻟ ُﻬ ْﻢ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻳَ ْ‬ ‫َ‬ ‫ﺎﺱ ﺃ َ ْ‬ ‫ﺼﺪ ُُﺭ ﺍﻟﻨﱠ ُ‬ ‫‪ :6 :99\93‬ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻳَ ْ‬
‫ﺴ ْﻴﺘ ُ ْﻢ ِﺇ ْﻥ ُﻭ ِﻟّ ْﻴﺘ ُ ْﻢ‪.‬‬ ‫َ َ َ‬ ‫ﻋ‬ ‫ﻞْ‬ ‫ﻬ‬ ‫َ‬ ‫ﻓ‬ ‫ﺃﻭ‪:‬‬ ‫‪،‬‬ ‫ﻢ‬ ‫ُ‬ ‫ﺘ‬ ‫ﻴ‬
‫ْ‬
‫َ َ َ ْ ِ ُِ ْ‬ ‫ّ‬ ‫ﻟ‬ ‫ﻮ‬ ‫ُ‬ ‫ﺗ‬ ‫ﻥ‬ ‫ْ‬ ‫ﺇ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺘ‬ ‫ﻴ‬
‫ْ‬ ‫ﺴ‬ ‫ﻋ‬ ‫ﻞْ‬ ‫ﻬ‬ ‫َ‬ ‫ﻓ‬ ‫‪:‬‬ ‫ﻣﺤﻤﺪ‬ ‫ﻗﺮﺍءﺓ‬ ‫‪.‬‬ ‫ﻢ‬ ‫ُ‬
‫ﻋ َ ْ ِ َ ْ‬
‫ﺘ‬ ‫ﻴ‬
‫ْ‬ ‫ﱠ‬ ‫ﻟ‬ ‫َﻮ‬ ‫ﺗ‬ ‫ْ‬
‫ﻥ‬ ‫ﺇ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺘ‬ ‫ﻴ‬
‫ْ‬ ‫ﺴ‬ ‫‪ :22 :47\95‬ﻓَ َﻬﻞْ َ‬
‫َ‬
‫ﺴِﻠ ِﻢ َﻭﺃ ْﻧﺘ ُ ُﻢ ْﺍﻷ ْﻋﻠَ ْﻮﻥَ ‪.‬‬ ‫َ‬ ‫ْ‬ ‫‪ :35 :47\95‬ﻓَ َﻼ ﺗ َ ِﻬﻨُﻮﺍ َﻭﺗَﺪْﻋُﻮﺍ ﺇِﻟَﻰ ﺍﻟﺴﱠﻠ ِﻢ َﻭﺃ ْﻧﺘ ُ ُﻢ ْﺍﻷ ْﻋﻠَ ْﻮﻥَ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻓَ َﻼ ﺗ َ ِﻬﻨُﻮﺍ َﻭﺗَﺪْﻋُﻮﺍ ﺇِﻟَﻰ ﺍﻟ ّ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﺽ‬ ‫َ‬ ‫ْ‬
‫ﺴﻘﻰ ﺑِ َﻤﺎ ٍء َﻭﺍﺣِ ﺪٍ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﻓِﻲ ﺍﻷ ْﺭ ِ‬ ‫َ‬ ‫ﺍﻥ ﻳُ ْ‬ ‫ﺻﻨ َﻮ ٍ‬ ‫ْ‬ ‫ﻏﻴ ُْﺮ ِ‬ ‫ﺻ ْﻨ َﻮﺍ ٌﻥ َﻭ َ‬ ‫ﺏ َﻭﺯَ ْﺭﻉٌ َﻭﻧَﺨِ ﻴ ٌﻞ ِ‬ ‫ﻄ ٌﻊ ُﻣﺘ َ َﺠﺎ ِﻭ َﺭﺍﺕٌ َﻭ َﺟﻨﱠﺎﺕٌ ﻣِ ْﻦ ﺃَ ْﻋﻨَﺎ ٍ‬ ‫ﺽ ﻗِ َ‬ ‫‪َ :4 :13\96‬ﻭﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬
‫ﺴﻘﻰ ﺑِ َﻤﺎءٍ َﻭﺍﺣِ ﺪٍ‪.‬‬ ‫َ‬ ‫ُ‬
‫ﺍﻥ ﺗ ْ‬ ‫ﺻﻨ َﻮ ٍ‬ ‫ْ‬ ‫ﻏﻴ ُْﺮ ِ‬ ‫ﺻﻨ َﻮﺍﻥ َﻭ َ‬ ‫ٌ‬ ‫ْ‬ ‫ﺏ َﻭﺯَ ْﺭﻉٌ َﻭﻧَﺨِ ﻴ ٌﻞ ِ‬ ‫ﻄ ٌﻊ ُﻣﺘ َ َﺠﺎ ِﻭ َﺭﺍﺕٌ َﻭ َﺟﻨﱠﺎﺕٌ ﻣِﻦ ﺃ ْﻋﻨَﺎ ٍ‬ ‫َ‬ ‫ْ‬ ‫ﻗِ َ‬
‫ﺏ‪.‬‬‫ﺷ ِﻬﻴﺪ ًﺍ ﺑَ ْﻴﻨِﻲ َﻭﺑَ ْﻴﻨَ ُﻜ ْﻢ َﻭﻣِ ْﻦ ِﻋ ْﻨ ِﺪ ِﻩ ﻋ ِْﻠ ُﻢ ْﺍﻟ ِﻜﺘ َﺎ ِ‬ ‫ﺎ¡ِ َ‬ ‫ﺏ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻗُ ْﻞ َﻛﻔَﻰ ﺑِ ﱠ‬ ‫ﺷ ِﻬﻴﺪ ًﺍ ﺑَﻴْﻨِﻲ َﻭﺑَ ْﻴﻨَ ُﻜ ْﻢ َﻭ َﻣ ْﻦ ِﻋ ْﻨﺪَﻩ ُ ﻋ ِْﻠ ُﻢ ْﺍﻟ ِﻜﺘ َﺎ ِ‬ ‫ﺎ¡ِ َ‬ ‫‪ :43 :13\96‬ﻗُ ْﻞ َﻛﻔَﻰ ﺑِ ﱠ‬
‫ﻑ‬ ‫ﺭﻓﺎﺭ َ‬‫ِ‬ ‫ﻋﻠﻰ‬‫َ‬ ‫ﱠ‬
‫ﺎﻥ‪ ،‬ﺃﻭ‪ُ :‬ﻣﺘ ِﻜﺌِﻴﻦَ َ‬ ‫ﺴ ٍ‬ ‫ﻱ ﺣِ َ‬ ‫ﻋﺒَﺎﻗ ِِﺮ ﱠ‬ ‫ﻑ ُﺧﻀ ٍْﺮ َﻭ َ‬ ‫ﺭﻓﺎﺭ َ‬‫ِ‬ ‫ﻋﻠﻰ‬ ‫َ‬ ‫ﺎﻥ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ُ :‬ﻣﺘ ِﻜﺌِﻴ َﻦ َ‬ ‫ﱠ‬ ‫ﺴ ٍ‬ ‫ﻱ ٍ ﺣِ َ‬ ‫ﻋ ْﺒﻘَ ِﺮ ّ‬ ‫ﻋﻠَﻰ َﺭﻓ َﺮﻑٍ ُﺧﻀ ٍْﺮ َﻭ َ‬ ‫ْ‬ ‫‪ُ :76 :55\97‬ﻣﺘ ﱠ ِﻜﺌِﻴﻦَ َ‬
‫ﺎﻥ‪.‬‬ ‫ﺴ ٍ‬ ‫ﻱ ٍ ﺣِ َ‬ ‫ﻋ ْﺒﻘَ ِﺮ ّ‬‫ُﺧﻀ ٍْﺮ َﻭ َ‬
‫ِﻳﺮﺍ‪.‬‬ ‫ً‬ ‫ﺪ‬ ‫ْ‬
‫ﻘ‬ ‫َ‬ ‫ﺗ‬ ‫َﺎ‬‫ﻫ‬ ‫ﻭ‬ ‫ِﺭ‬
‫ُ‬ ‫ّ‬ ‫ﺪ‬ ‫ُ‬ ‫ﻗ‬ ‫ﺔ‬‫ٍ‬ ‫ﻀ‬
‫ﱠ‬ ‫ِ‬ ‫ﻓ‬ ‫ْ‬
‫ﻣِﻦ‬ ‫ﻳﺮ‬
‫َ ِ َ‬ ‫ﺍﺭ‬ ‫ﻮ‬ ‫َ‬ ‫ﻗ‬ ‫‪:‬‬ ‫ﻣﺤﻤﺪ‬ ‫ﻗﺮﺍءﺓ‬ ‫ﺍ‪.‬‬ ‫ﺮ‬ ‫ً‬ ‫ِﻳ‬ ‫ﺪ‬ ‫ْ‬
‫ﻘ‬ ‫َ‬ ‫ﺗ‬ ‫َﺎ‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﱠﺭ‬‫ُ‬ ‫ﺪ‬ ‫َ‬ ‫ﻗ‬ ‫ﺔ‬
‫ٍ‬ ‫ﻀ‬‫ﱠ‬ ‫ﻓ‬
‫َ ِ َ ﻣِ ِ‬ ‫ﻦ‬‫ْ‬ ‫ﻳﺮ‬ ‫ﺍﺭ‬ ‫ﻮ‬ ‫َ‬ ‫ﻗ‬ ‫‪:‬‬ ‫‪16‬‬ ‫‪:76\98‬‬
‫ﻄ ِﻠﻘُﻮﻫ ﱠُﻦ ﻓﻲ ﻗُﺒُﻞ ﻋﺪﺗﻬﻦ‪.‬‬ ‫ّ‬ ‫ﺴﺎ َء ﻓَ َ‬ ‫ﻁﻠ ْﻘﺘ ُ ُﻢ ﺍﻟﻨِّ َ‬ ‫ﱠ‬ ‫ﻲ ﺇِﺫَﺍ َ‬ ‫َ‬
‫ﻄ ِﻠﻘُﻮﻫ ﱠُﻦ ِﻟ ِﻌﺪﱠﺗِ ِﻬ ﱠﻦ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻳَﺎ ﺃﻳﱡ َﻬﺎ ﺍﻟﻨﱠﺒِ ﱡ‬ ‫ّ‬ ‫ﺴﺎ َء ﻓَ َ‬ ‫ﻁﻠ ْﻘﺘ ُ ُﻢ ﺍﻟﻨِّ َ‬ ‫ﱠ‬ ‫ﻲ ﺇِﺫَﺍ َ‬ ‫َ‬
‫‪ :1 :65\99‬ﻳَﺎ ﺃﻳﱡ َﻬﺎ ﺍﻟﻨﱠﺒِ ﱡ‬
‫ﺼﻔ ُﺤﻮﺍ‪.‬‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﺼﻔ ُﺤﻮﺍ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﻟﺘ ْﻌﻔﻮﺍ َﻭﻟﺘ ْ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫‪َ :22 :24\102‬ﻭ ْﻟﻴَ ْﻌﻔُﻮﺍ َﻭﻟﻴَ ْ‬
‫ْ‬
‫} ُ ﺍﻟ َﺤ ﱡﻖ ﺩِﻳﻨَ ُﻬ ُﻢ‪.‬‬ ‫} ُ ﺩِﻳﻨَ ُﻬ ُﻢ ﺍﻟ َﺤ ﱠﻖ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻳ َُﻮﻓِّﻴ ِﻬ ُﻢ ﱠ‬ ‫ْ‬ ‫‪ :25 :24\102‬ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻳ َُﻮﻓِّﻴ ِﻬ ُﻢ ﱠ‬
‫ﻱ‪.‬‬ ‫ﻱ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻛَﺄﻧ َﻬﺎ ﻛ َْﻮ َﻛﺐٌ ﺩ َْﺭ ٌ‬ ‫ﱠ‬ ‫َ‬ ‫‪ :35 :24\102‬ﻛَﺄَﻧﱠ َﻬﺎ ﻛ َْﻮ َﻛﺐٌ ﺩ ِ ُّﺭ ﱞ‬
‫ﺴ ْﻜ َﺮﻯ‪.‬‬ ‫ﺳ ْﻜ َﺮﻯ َﻭ َﻣﺎ ُﻫ ْﻢ ِﺑ َ‬ ‫ﺎﺱ َ‬ ‫َﺎﺭﻯ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭﺗ ََﺮﻯ ﺍﻟﻨﱠ َ‬ ‫ﺴﻜ َ‬ ‫َﺎﺭﻯ َﻭ َﻣﺎ ُﻫ ْﻢ ِﺑ ُ‬ ‫ﺳﻜ َ‬ ‫ﺎﺱ ُ‬ ‫‪َ :2 :22\103‬ﻭﺗ ََﺮﻯ ﺍﻟﻨﱠ َ‬
‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﺤْﻢ ﺃﺧِ ﻴ ِﻪ َﻣ ْﻴﺘًﺎ ﻓَ ُﻜ ِ ّﺮ ْﻫﺘ ُ ُﻤﻮﻩُ‪.‬‬ ‫َ‬
‫ﺤْﻢ ﺃﺧِ ﻴ ِﻪ َﻣ ْﻴﺘًﺎ ﻓَﻜ َِﺮ ْﻫﺘ ُ ُﻤﻮﻩُ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﺃﻳُﺤِ ﺐﱡ ﺃ َﺣﺪ ُ ُﻛ ْﻢ ﺃ ْﻥ ﻳَﺄ ُﻛ َﻞ ﻟ َ‬ ‫‪ :12 :49\106‬ﺃَﻳُﺤِ ﺐﱡ ﺃ َ َﺣﺪ ُ ُﻛ ْﻢ ﺃ ْﻥ ﻳَﺄﻛُ َﻞ ﻟ َ‬
‫َ‬ ‫َ‬
‫ﻀ ُﻜ ْﻢ َﺑ ْﻌﻀًﺎ‪.‬‬ ‫ﺴﻮﺍ َﻭ َﻻ َﻳ ْﻐﺘ َﺐْ َﺑ ْﻌ ُ‬ ‫ﺴ ُ‬ ‫ﻀ ُﻜ ْﻢ َﺑ ْﻌﻀًﺎ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻭ َﻻ ﺗ َ َﺤ ﱠ‬ ‫ﺴﺴُﻮﺍ َﻭ َﻻ َﻳ ْﻐﺘ َﺐْ َﺑ ْﻌ ُ‬ ‫‪َ :12 :49\106‬ﻭ َﻻ ﺗ َ َﺠ ﱠ‬
‫ﻋﻠَ ْﻴ ِﻬ ُﻢ ﺍﻷ ْﻭﻟَﻴَﺎ ِﻥ‪.‬‬ ‫َ‬ ‫ْ‬ ‫ﺳﺘ ُ ِ ّﺤ ﱠﻖ َ‬ ‫ﺎﻥ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻣِ ﻦَ ﺍﻟﺬِﻳ َﻦ ﺍِ ْ‬ ‫ﱠ‬ ‫‪ :107 :5\112‬ﻣِ َﻦ ﺍﻟﱠﺬِﻳﻦَ ﺍ ْﺳﺘ َ َﺤ ﱠﻖ ﻋَﻠَ ْﻴ ِﻬ ُﻢ ﺍﻷ ْﻭﻟَﻴَ ِ‬
‫َ‬ ‫ْ‬
‫ﺴﻰ‬ ‫ﺍﺭﻳﱡﻮﻥَ ﻳَﺎ ﻋِﻴ َ‬ ‫ﺴ َﻤﺎءِ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ِ :‬ﺇﺫْ ﻗَﺎ َﻝ ْﺍﻟ َﺤ َﻮ ِ‬ ‫ﻋﻠَ ْﻴﻨَﺎ َﻣﺎ ِﺋﺪَﺓ ً ﻣِﻦَ ﺍﻟ ﱠ‬ ‫ﺴﻰ ﺍﺑْﻦَ َﻣ ْﺮ َﻳ َﻢ ﻫ َْﻞ ﻳَ ْﺴﺘَﻄِ ﻴ ُﻊ َﺭﺑﱡﻚَ ﺃ َ ْﻥ ﻳُﻨ ِ َّﺰ َﻝ َ‬ ‫ﺍﺭﻳﱡﻮﻥَ ﻳَﺎ ﻋِﻴ َ‬ ‫‪ِ :112 :5\112‬ﺇﺫْ ﻗَﺎ َﻝ ْﺍﻟ َﺤ َﻮ ِ‬
‫ﺴ َﻤﺎءِ‪.‬‬ ‫ﻋﻠ ْﻴﻨَﺎ َﻣﺎﺋِﺪَﺓ ﻣِﻦَ ﺍﻟ ﱠ‬ ‫ً‬ ‫َ‬ ‫ﺴﺘ َ ِﻄﻴ ُﻊ َﺭﺑﱠﻚَ ﺃ َ ْﻥ ﻳُﻨ َِﺰ َﻝ َ‬
‫ّ‬ ‫ﺍﺑْﻦَ َﻣ ْﺮﻳَ َﻢ َﻫﻞْ ﺗ َ ْ‬
‫ﺎﺹ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪:‬‬ ‫ﺼ ٌ‬ ‫ﺡ ﻗِ َ‬ ‫ﺴ ِِّﻦ َﻭ ْﺍﻟ ُﺠ ُﺮﻭ َ‬ ‫ﺴ ﱠِﻦ ﺑِﺎﻟ ّ‬ ‫ُ‬
‫ﻒ ﺑِ ْﺎﻷ َ ْﻧﻒِ َﻭ ْﺍﻷﺫُﻥَ ﺑِ ْﺎﻷﺫُ ِﻥ َﻭﺍﻟ ّ‬ ‫ُ‬ ‫ﺲ ﺑِﺎﻟﻨﱠ ْﻔ ِﺲ َﻭ ْﺍﻟ َﻌﻴْﻦَ ﺑِ ْﺎﻟ َﻌﻴ ِْﻦ َﻭ ْﺍﻷ َ ْﻧ َ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﻓِﻴ َﻬﺎ ﺃ َ ﱠﻥ ﺍﻟﻨﱠ ْﻔ َ‬ ‫‪َ :45 :5\112‬ﻭ َﻛﺘ َ ْﺒﻨَﺎ َ‬
‫ﺎﺹ‪.‬‬‫ﺼ ٌ‬ ‫َ‬ ‫ِ‬ ‫ﻗ‬ ‫ﺡ‬ ‫ُ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ُ‬ ‫ﺠ‬‫ُ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻭ‬ ‫ّ‬
‫ِﻦ‬
‫ِ ِ َ‬ ‫ﺴ‬
‫ّ‬ ‫ﺎﻟ‬ ‫ﺑ‬ ‫ﱡ‬
‫ِﻦ‬ ‫ﺴ‬
‫ّ‬ ‫ﺍﻟ‬ ‫ﻭ‬‫ِ َ‬ ‫ﻥ‬ ‫ُ‬ ‫ﺫ‬ ‫ُ‬ ‫ﺎﻷ‬ ‫ْ‬ ‫ِ‬ ‫ﺑ‬ ‫ﻥ‬‫ُ‬ ‫ُ‬ ‫ﺫ‬ ‫ُ‬ ‫ﺍﻷ‬ ‫ْ‬ ‫ﻭ‬‫َ‬ ‫ﻒِ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺎﻷ‬ ‫ْ‬ ‫ِ‬ ‫ﺑ‬ ‫ﻒ‬‫ُ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺍﻷ‬‫ْ‬ ‫ﻭ‬ ‫ْﻦ‬
‫َ َ ِ َ ِ َ‬ ‫ﻴ‬ ‫ﻌ‬ ‫ْ‬
‫ﺎﻟ‬ ‫ﺑ‬ ‫ْﻦُ‬ ‫ﻴ‬ ‫ﻌ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻭ‬ ‫ﺲ‬ ‫ِ‬ ‫ﻔ‬‫ْ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺎﻟ‬ ‫ﺑ‬
‫ِ‬ ‫ﺲ‬‫ُ‬ ‫ْ‬
‫ﻔ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﻓِﻴ َﻬﺎ ﺃ َ ِﻥ ﺍﻟﻨﱠ‬ ‫َﻭ َﻛﺘ َ ْﺒﻨَﺎ َ‬
‫َ‬
‫ﺎﺭﺓ ٌ ﻁﻌَﺎ ُﻡ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫ُ‬
‫ﻋﺪْ ٍﻝ ﻣِ ْﻨﻜ ْﻢ َﻫﺪْﻳًﺎ ﺑَﺎ ِﻟ َﻎ ﺍﻟ َﻜ ْﻌﺒَ ِﺔ ﺃ ْﻭ َﻛﻔ َ‬ ‫َ‬ ‫ُ‬
‫ﺼ ْﻴﺪ َ َﻭﺃ ْﻧﺘ ُ ْﻢ ُﺣ ُﺮ ٌﻡ َﻭ َﻣ ْﻦ ﻗَﺘَﻠﻪ ُ ﻣِ ْﻨﻜ ْﻢ ُﻣﺘَﻌَ ِ ّﻤﺪ ًﺍ ﻓَ َﺠﺰَ ﺍ ٌء ﻣِ ﺜ ُﻞ َﻣﺎ ﻗَﺘ َ َﻞ ﻣِ ﻦَ ﺍﻟﻨﱠﻌَ ِﻢ ﻳَ ْﺤﻜ ُﻢ ﺑِ ِﻪ ﺫ َﻭﺍ َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫‪َ :95 :5\112‬ﻻ ﺗَﻘﺘُﻠﻮﺍ ﺍﻟ ﱠ‬ ‫ُ‬ ‫ْ‬
‫ﻋﺪْ ٍﻝ ِﻣ ْﻨ ُﻜ ْﻢ َﻫﺪْﻳًﺎ ﺑَﺎ ِﻟ َﻎ‬ ‫ﺼ ْﻴﺪ َ َﻭﺃ َ ْﻧﺘ ُ ْﻢ ُﺣ ُﺮ ٌﻡ َﻭ َﻣ ْﻦ ﻗَﺘَﻠَﻪ ُ ﻣِ ْﻨ ُﻜ ْﻢ ُﻣﺘَﻌَ ِ ّﻤﺪ ًﺍ ﻓَ َﺠﺰَ ﺍ ٌء ﻣِﺜْ ُﻞ َﻣﺎ ﻗَﺘ َ َﻞ ﻣِ ﻦَ ﺍﻟﻨﱠﻌَ ِﻢ ﻳَﺤْ ُﻜ ُﻢ ﺑِ ِﻪ ﺫَ َﻭﺍ َ‬ ‫ﻋﺪْ ُﻝ ﺫَﻟِﻚَ ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪َ :‬ﻻ ﺗ َ ْﻘﺘُﻠُﻮﺍ ﺍﻟ ﱠ‬ ‫ﺴﺎﻛِﻴﻦَ ﺃ َ ْﻭ َ‬ ‫َﻣ َ‬
‫ﺴﺎﻛِﻴﻦَ ﺃ ْﻭ ِﻋﺪْ ُﻝ ﺫَﻟِﻚَ ‪.‬‬ ‫َ‬ ‫ﻁﻌَﺎ ُﻡ َﻣ َ‬ ‫ﺎﺭﺓ ٌ َ‬ ‫ْﺍﻟ َﻜ ْﻌﺒَ ِﺔ ﺃ َ ْﻭ َﻛﻔﱠ َ‬
‫ﻣِﻦ ﺃ َ ْﻧﻔَ ِﺴ ُﻜ ْﻢ )ﺑﻤﻌﻨﻰ ﺃﺷﺮﻓﻜﻢ(‪.‬‬ ‫ﺳﻮ ٌﻝ ْ‬ ‫ﻣِﻦ ﺃ َ ْﻧﻔُ ِﺴ ُﻜ ْﻢ‪ .‬ﻗﺮﺍءﺓ ﻣﺤﻤﺪ‪ :‬ﻟَﻘَﺪْ َﺟﺎ َء ُﻛ ْﻢ َﺭ ُ‬ ‫ﺳﻮ ٌﻝ ْ‬ ‫‪ :128 :9\113‬ﻟَﻘَﺪْ َﺟﺎ َء ُﻛ ْﻢ َﺭ ُ‬
‫ﻭﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻴﻬﺎ ﺳﻨﻴﺔ‪ ،‬ﻭﻟﻢ ﻧﺠﺪ ﻛﺘﺒًﺎ ﺷﻴﻌﻴﺔ ﺗﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻋﺪﺩ ﻣﻦ ﺍﻵﻳﺎﺕ ﻳﻘﺮﺃﻫﺎ ﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﻁﺮﻳﻘﺘﻬﻢ‪ .‬ﻭﻗﺪ‬ ‫‪1‬‬

‫ﺃﺿﻔﻨﺎ ﺗﻠﻚ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﻴﻦ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﻛﺘﺐ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﻫﻲ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪:‬‬
‫‪ -‬ﺍﻟﺴﻴﺎﺭﻱ )ﺗﻮﻓﻰ ﺣﻮﺍﻟﻲ ﻋﺎﻡ ‪ 899‬ﻣﻴﻼﺩﻱ(‪ :‬ﻛﺘﺎﺏ ﺍﻟﻘﺮﺍءﺍﺕ ﺃﻭ ﺍﻟﺘﻨﺰﻳﻞ ﻭﺍﻟﺘﺤﺮﻳﻒ‪.‬‬
‫‪ -‬ﺍﻟﻘﻤﻲ )ﺗﻮﻓﻰ ﻋﺎﻡ ‪ 919‬ﻣﻴﻼﺩﻱ(‪ :‬ﺗﻔﺴﻴﺮ ﺍﻟﻘﻤﻲ‪ .‬ﻭﺍﻟﻘﻤﻲ ﻣﻦ ﺃﺷﻬﺮ ﺭﻭﺍﺓ ﺍﻟﺸﻴﻌﺔ ﻭﺃﺑﺮﺯﻫﻢ‪.‬‬
‫‪ -‬ﺍﻟﻜﻠﻴﻨﻲ )ﺗﻮﻓﻲ ﻋﺎﻡ ‪ 941‬ﻣﻴﻼﺩﻱ(‪ :‬ﺍﻟﻜﺎﻓﻲ‪ .‬ﻭﺍﻟﻜﻠﻴﻨﻲ ﻳﻠﻘﺐ ﺑـ »ﺛﻘﺔ ﺍﻹﺳﻼﻡ«‪ .‬ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻌﺘﺒﺮ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﻷﺭﺑﻌﺔ ﻭﺃﺻﺢ‬
‫ﺍﻋﺘﺒﺎﺭﺍ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﻫﻮ ﻋﻨﺪﻫﻢ ﺑﻤﻨﺰﻟﺔ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻗﺪ ﺃﺧﺬ ﺍﻟﻜﻠﻴﻨﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺗﻔﺴﻴﺮ ﺍﻟﻘﻤﻲ‪.‬‬ ‫ً‬ ‫ﺍﻟﻜﺘﺐ ﻭﺃﻛﺜﺮﻫﺎ‬
‫‪ -‬ﺍﻟﻄﺒﺮﺳﻲ )ﺗﻮﻓﻲ ﻋﺎﻡ ‪ :(1902‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﺇﺛﺒﺎﺕ ﺗﺤﺮﻳﻒ ﻛﺘﺎﺏ ﺭﺏ ﺍﻷﺭﺑﺎﺏ‪ ،‬ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﻛﺘﺎﺏ ﺍﺣﺴﺎﻥ ﺇﻟﻬﻲ ﻅﻬﻴﺮ‪ :‬ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻗﺪ ﺃﻋﻄﻴﻨﺎ ﺃﻫﻤﻴﺔ ﺧﺎﺻﺔ ﻟﻠﻜﺘﺎﺑﻴﻦ ﺍﻟﺜﺎﻧﻲ ﻭﺍﻟﺜﺎﻟﺚ ﻷﻧﻬﻤﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻌﺘﺒﺮﺓ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ ﺍﻹﻣﺎﻣﻴﺔ‪ ،‬ﻣﺸﻴﺮﻳﻦ ﺇﻟﻰ ﺍﻟﻤﺼﺪﺭ ﺍﻟﺬﻱ ﻧﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ .‬ﻭﻫﺬﻩ ﺃﻫﻢ‬
‫ﺗﻔﺴﻴﺮﺍ ﻭﻟﻴﺲ ﻗﺮﺍءﺓ ﻟﺘﻔﺎﺩﻱ ﺍﺗﻬﺎﻡ‬ ‫ً‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺟﺎء ﻓﻴﻬﺎ ﺍﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻣﻊ ﺍﻟﺘﻨﺒﻴﻪ ﺇﻟﻰ ﺍﻥ ﺍﻟﻤﺮﺍﺟﻊ ﺍﻟﺸﻴﻌﻴﺔ ﺍﻟﺤﺪﻳﺜﺔ ﺗﺮﻯ ﻓﻲ ﻫﺬﻩ ﺍﻻﺧﺘﻼﻓﺎﺕ‬
‫ﺍﻟﺸﻴﻌﺔ ﺑﺎﻟﺘﺤﺮﻳﻒ‪:‬‬
‫‪َ :11 :73\3‬ﻭﺫَ ْﺭﻧِﻲ َﻭ ْﺍﻟ ُﻤ َﻜ ِﺬ ّﺑِﻴﻦَ ﺃُﻭﻟِﻲ ﺍﻟﻨﱠ ْﻌ َﻤ ِﺔ َﻭ َﻣ ِّﻬ ْﻠ ُﻬ ْﻢ ﻗَﻠِﻴﻼً‬
‫ِﻴﻼ‬ ‫ﺻ ِﻴّﻚَ ﺃُﻭﻟِﻲ ﺍﻟﻨﱠ ْﻌ َﻤ ِﺔ َﻭ َﻣ ِ ّﻬ ْﻠ ُﻬ ْﻢ ﻗَﻠ ً‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﺫَ ْﺭﻧِﻲ ﻳَﺎ ُﻣ َﺤ ﱠﻤﺪ ُ َﻭ ْﺍﻟ ُﻤ َﻜ ِﺬّ ِﺑﻴﻦَ ِﺑ َﻮ ِ‬

‫ﺃﻧﻈﺮ ﺍﻟﻤﻘﺎﻝ‪ :‬ﻫﻞ ﻟﻠﺸﻴﻌﺔ ﻗﺮﺍءﺍﺕ ﺧﺎﺻﺔ ﺑﻬﻢ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ )‪.(http://goo.gl/TCi94s‬‬ ‫‪1‬‬

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 ‫ﺷ ْﻬ ٍﺮ‬ ‫‪ :3 :97\25‬ﻟَ ْﻴﻠَﺔ ُ ْﺍﻟ َﻘﺪ ِْﺭ َﺧﻴ ٌْﺮ ﻣِ ْﻦ ﺃ َ ْﻟﻒِ َ‬
‫ْ‬
‫ْﺲ ﻓِﻴ َﻬﺎ ﻟ ْﻴﻠﺔ ﺍﻟﻘَﺪ ِْﺭ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﺷ ْﻬ ٍﺮ ﻟﻴ َ‬ ‫َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻟَ ْﻴﻠَﺔ ُ ْﺍﻟﻘَﺪ ِْﺭ َﺧﻴ ٌْﺮ ﻣِ ْﻦ ﺃ َ ْﻟﻒِ َ‬
‫‪َ :3 :90\35‬ﻭ َﻭﺍ ِﻟ ٍﺪ َﻭ َﻣﺎ َﻭﻟَﺪ َ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻭﺍ ِﻟ ٍﺪ َﻭﻣﺎ َﻭﻟَﺪ َ ﻣِ ﻦَ ﺍﻷﺋﻤﺔ‬
‫ﻋﻦْ‬ ‫ﱠ‬ ‫ُ‬ ‫ﱠ‬ ‫ْ‬
‫ﺷ ِﻬﺪﻧَﺎ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻳَ ْﻮ َﻡ ﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺇِﻧﺎ ﻛﻨﺎ َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫ﻋﻠﻰ ﺃﻧﻔ ِﺴ ِﻬ ْﻢ ﺃﻟﺴ ﺑِ َﺮﺑِّﻜ ْﻢ ﻗﺎﻟﻮﺍ ﺑَﻠﻰ َ‬ ‫ْﺖُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫ﻮﺭ ِﻫ ْﻢ ﺫ ِ ّﺭﻳﱠﺘ ُﻬ ْﻢ َﻭﺃﺷ َﻬﺪَﻫ ْﻢ َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫‪َ :172 :7\39‬ﻭﺇِﺫْ ﺃ َ َﺧﺬَ َﺭﺑﱡﻚَ ﻣِ ْﻦ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ﻣِ ﻦ ﻅ ُﻬ ِ‬
‫ُ‬ ‫ْ‬
‫َﻫﺬَﺍ ﻏَﺎﻓِﻠِﻴﻦَ‬
‫ﻣِﻴﺮ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ‬ ‫ﻋ ِﻠﻴ’ﺎ ﺃ َ ُ‬ ‫ﺳﻮﻟِﻲ َﻭﺃ َ ﱠﻥ َ‬ ‫ﻋﻠَﻰ ﺃ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ ﺃ َﻟَﺴْﺖُ ِﺑ َﺮ ِﺑّ ُﻜ ْﻢ َﻭﺃ َ ﱠﻥ ُﻣ َﺤ ﱠﻤﺪًﺍ َﺭ ُ‬ ‫ﻮﺭ ِﻫ ْﻢ ﺫ ُ ِ ّﺭﻳﱠﺘ َ ُﻬ ْﻢ َﻭﺃ َ ْﺷ َﻬﺪ َ ُﻫ ْﻢ َ‬ ‫ﻅ ُﻬ ِ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭ ِﺇﺫْ ﺃ َ َﺧﺬ َ َﺭﺑﱡﻚَ ﻣِ ْﻦ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ﻣِ ْﻦ ُ‬
‫ﻋ ْﻦ َﻫﺬَﺍ ﻏَﺎﻓِﻠِﻴﻦَ‬ ‫ﺷ ِﻬﺪْﻧَﺎ ﺃ َ ْﻥ ﺗَﻘُﻮﻟُﻮﺍ ﻳَ ْﻮ َﻡ ْﺍﻟﻘِﻴَﺎ َﻣ ِﺔ ﺇِﻧﱠﺎ ُﻛﻨﱠﺎ َ‬ ‫ﻗَﺎﻟُﻮﺍ ﺑَﻠَﻰ َ‬
‫َﺎﺭ َﺟ َﻬﻨﱠ َﻢ‬ ‫َ‬
‫ﺳﻮﻟﻪ ُ ﻓَﺈ ِ ﱠﻥ ﻟﻪ ُ ﻧ َ‬ ‫َ‬ ‫}َ َﻭ َﺭ ُ‬ ‫ﺺ ﱠ‬ ‫ﺳ َﺎﻻﺗِ ِﻪ َﻭ َﻣ ْﻦ ﻳَ ْﻌ ِ‬ ‫}ِ َﻭ ِﺭ َ‬ ‫ﻏﺎ ﻣِ َﻦ ﱠ‬ ‫ﱠ‬ ‫ْ‬
‫}ِ ﺃ َﺣﺪ ٌ َﻭﻟ ْﻦ ﺃ ِﺟﺪَ ﻣِ ْﻦ ﺩ ُﻭﻧِ ِﻪ ُﻣﻠﺘ َ َﺤﺪ ًﺍ‪ .‬ﺇِﻻ ﺑَ َﻼ ً‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﻴﺮﻧِﻲ ﻣِ َﻦ ﱠ‬ ‫‪ :23-22 :72\40‬ﻗ ْﻞ ﺇِﻧِّﻲ ﻟ ْﻦ ﻳ ُِﺠ َ‬ ‫َ‬ ‫ُ‬
‫ﺧَﺎ ِﻟﺪِﻳ َﻦ ﻓِﻴ َﻬﺎ ﺃَﺑَﺪًﺍ‬
‫ﺳﻮﻟَﻪُ‬ ‫} َﻭ َﺭ ُ‬ ‫ﺺ ﱠَ‬ ‫ﻲٍ‪َ .‬ﻭ َﻣ ْﻦ َﻳ ْﻌ ِ‬ ‫ﻋ ِﻠ ّ‬ ‫ﺳ َﺎﻻﺗِ ِﻪ ﻓِﻲ َ‬ ‫}ِ َﻭ ِﺭ َ‬ ‫ﻏﺎ ﻣِ ﻦَ ﱠ‬ ‫ﻣِﻦ ﺩُﻭﻧِ ِﻪ ُﻣ ْﻠﺘ َ َﺤﺪ ًﺍ ِﺇ ﱠﻻ َﺑ َﻼ ً‬ ‫ﺼ ْﻴﺘُﻪُ ﺃ َ َﺣﺪ ٌ َﻭﻟَ ْﻦ ﺃ َ ِﺟﺪ َ ْ‬ ‫ﻋ َ‬ ‫}ِ ِﺇ ْﻥ َ‬ ‫ﻴﺮﻧِﻲ ﻣِ ﻦَ ﱠ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻗُ ْﻞ ِﺇﻧِّﻲ ﻟَ ْﻦ ﻳ ُِﺠ َ‬
‫ﻧﺎﺭ َﺟ َﻬﻨﱠ َﻢ ﺧﺎ ِﻟﺪِﻳﻦَ ﻓِﻴﻬﺎ ﺃَﺑَﺪﺍً‬ ‫ﻲ ٍ ﻓَﺈ ِ ﱠﻥ ﻟَﻪُ َ‬ ‫ﻓِﻲ َﻭ َﻻﻳَ ِﺔ َ‬
‫ﻋ ِﻠ ّ‬
‫ﺴﺘَﻘِﻴ ٌﻢ‬ ‫ﺻ َﺮﺍﻁٌ ُﻣ ْ‬ ‫‪َ :61 :36\41‬ﻭﺃ َ ِﻥ ﺍ ْﻋﺒُﺪ ُﻭﻧِﻲ َﻫﺬَﺍ ِ‬
‫ﺴﺘَﻘِﻴ ٌﻢ‬ ‫ﻲ ٍ ُﻣ ْ‬ ‫ﻋ ِﻠ ّ‬ ‫ﺻ َﺮﺍﻁُ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻫﺬَﺍ ِ‬
‫ﻮﺭﺍ‬ ‫ﺎﺱ ِﺇ ﱠﻻ ﻛُﻔُ ً‬ ‫ﺻ ﱠﺮ ْﻓﻨَﺎﻩُ ﺑَ ْﻴﻨَ ُﻬ ْﻢ ِﻟﻴَﺬ ﱠ ﱠﻛ ُﺮﻭﺍ ﻓَﺄَﺑَﻰ ﺃ َ ْﻛﺜَ ُﺮ ﺍﻟﻨﱠ ِ‬ ‫‪َ :50 :25\42‬ﻭﻟَﻘَﺪْ َ‬
‫ﻮﺭﺍ‬ ‫ﻲ ٍ ﺇِﻻ ﻛُﻔُ ً‬ ‫ﱠ‬ ‫ﻋ ِﻠ ّ‬ ‫ﺎﺱ ﺑِ َﻮ َﻻﻳَ ِﺔ َ‬ ‫َ‬ ‫ْ‬
‫ﺻ ﱠﺮﻓﻨَﺎﻩ ُ ﺑَ ْﻴﻨَ ُﻬ ْﻢ ﻟِﻴَﺬﻛ ُﺮﻭﺍ ﻓَﺄﺑﻰ ﺃﻛﺜ ُﺮ ﺍﻟﻨﱠ ِ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ْ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻟَﻘَﺪْ َ‬
‫ﺍﺟﻨَﺎ َﻭﺫ ُ ِ ّﺭﻳﱠﺎﺗِﻨَﺎ ﻗُ ﱠﺮﺓ َ ﺃ َ ْﻋﻴ ٍُﻦ َﻭﺍ ْﺟﻌَ ْﻠﻨَﺎ ﻟ ِْﻠ ُﻤﺘﱠﻘِﻴﻦَ ﺇِ َﻣﺎ ًﻣﺎ‬ ‫ﻣِﻦ ﺃ َ ْﺯ َﻭ ِ‬ ‫‪َ :74 :25\42‬ﻭﺍﻟﱠﺬِﻳﻦَ ﻳَﻘُﻮﻟُﻮ َﻥ َﺭﺑﱠﻨَﺎ ﻫَﺐْ ﻟَﻨَﺎ ْ‬
‫ﺍﺟﻨَﺎ َﻭﺫ ِ ّﺭﻳﱠﺎﺗِﻨَﺎ ﻗُ ﱠﺮﺓ َ ﺃ ْﻋﻴ ٍُﻦ ﻭﺍﺟﻌﻞ ﻟﻨﺎ ﻣﻦ ﺍﻟﻤﺘﻘﻴﻦ ﺇﻣﺎﻣﺎ‬ ‫َ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﺍﻟﱠﺬِﻳﻦَ ﻳَﻘُﻮﻟُﻮﻥَ َﺭﺑﱠﻨَﺎ ﻫَﺐْ ﻟَﻨَﺎ ﻣِ ْﻦ ﺃ ْﺯ َﻭ ِ‬
‫َ‬
‫ﻋ ْﺰ ًﻣﺎ‬ ‫ِﻲ َﻭﻟَ ْﻢ ﻧ َِﺠﺪْ ﻟَﻪ ُ َ‬ ‫ﻋ ِﻬﺪْﻧَﺎ ﺇِﻟَﻰ ﺁَﺩ ََﻡ ﻣ ِْﻦ ﻗَ ْﺒ ُﻞ ﻓَﻨَﺴ َ‬ ‫‪َ :115 :20\45‬ﻭﻟَﻘَﺪْ َ‬
‫ﻋ ْﺰ ًﻣﺎ‬ ‫ِﻲ َﻭﻟَ ْﻢ ﻧ َِﺠﺪْ ﻟَﻪ ُ َ‬ ‫ﻣِﻦ ﺫ ُ ِ ّﺭﻳﱠﺘِ ِﻬ ْﻢ ﻓَﻨَﺴ َ‬ ‫ﺴﻴ ِْﻦ َﻭﺍﻷﺋﻤﺔ ْ‬ ‫ﺴ ِﻦ َﻭﺍﻟ ُﺤ َ‬ ‫ْ‬ ‫ْ‬
‫ﻲ ٍ َﻭﻓَﺎﻁِ َﻤﺔَ َﻭﺍﻟ َﺤ َ‬ ‫ﻋ ِﻠ ّ‬ ‫ﺕ ﻓِﻲ ُﻣ َﺤ ﱠﻤ ٍﺪ َﻭ َ‬ ‫ﻋ ِﻬﺪْﻧﺎ ﺇِﻟﻰ ﺁﺩ ََﻡ ﻣِ ْﻦ ﻗَ ْﺒ ُﻞ َﻛ ِﻠ َﻤﺎ ٍ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻟَﻘَﺪْ َ‬
‫ِﻴﺮﺗﻚَ ﺍﻷﻗ َﺮﺑِﻴﻦَ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ﻋﺸ َ‬ ‫‪َ :214 :26\47‬ﻭﺃ َ ْﻧﺬ ِْﺭ َ‬
‫ِﻴﺮﺗَﻚَ ْﺍﻷ َ ْﻗ َﺮ ِﺑﻴﻦَ ﻭﺭﻫﻄﻚ ﻣﻨﻬﻢ ﺍﻟﻤﺨﻠﺼﻴﻦ‬ ‫ﻋﺸ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﺃ َ ْﻧﺬ ِْﺭ َ‬
‫ﺐ ﻳَﻨﻘَ ِﻠﺒُﻮ َﻥ‬ ‫ْ‬ ‫ﻱ ُﻣﻨﻘَﻠ ٍ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺳﻴَ ْﻌﻠَ ُﻢ ﺍﻟﺬِﻳﻦَ ﻅﻠ ُﻤﻮﺍ ﺃ ﱠ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫‪َ :227 :26\47‬ﻭ َ‬
‫ﻧﺺ ﺷﻴﻌﻲ‪ :‬ﻭﺳﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻅﻠﻤﻮﺍ ﺁﻝ ﻣﺤﻤﺪ ﺣﻘﻬﻢ ﺃﻱ ﻣﻨﻘﻠﺐ ﻳﻨﻘﻠﺒﻮﻥ‬
‫ﺻ ْﻠﻨَﺎ ﻟَ ُﻬ ُﻢ ْﺍﻟﻘَ ْﻮ َﻝ ﻟَﻌَﻠﱠ ُﻬ ْﻢ ﻳَﺘَﺬَ ﱠﻛ ُﺮﻭﻥَ‬ ‫‪َ :51 :28\49‬ﻭﻟَﻘَﺪْ َﻭ ﱠ‬
‫ﺻ ْﻠﻨَﺎ ﻟَ ُﻬ ُﻢ ْﺍﻟﻘَ ْﻮ َﻝ ﻟَﻌَﻠﱠ ُﻬ ْﻢ ﻳَﺘَﺬَ ﱠﻛ ُﺮﻭﻥَ ِﺇ َﻣﺎ ٌﻡ ﺇِﻟَﻰ ِﺇ َﻣ ٍﺎﻡ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻟَﻘَﺪْ َﻭ ﱠ‬
‫ﺕ‬
‫ﺕ ﺍﻟ َﻤ ْﻮ ِ‬ ‫ْ‬ ‫ﻏ َﻤ َﺮﺍ ِ‬ ‫‪َ :93 :6\55‬ﻭﻟَ ْﻮ ﺗ ََﺮﻯ ﺇِ ِﺫ ﺍﻟﻈﺎ ِﻟ ُﻤﻮﻥَ ﻓِﻲ َ‬ ‫ﱠ‬
‫ﺕ‬ ‫ﺕ ﺍﻟ َﻤ ْﻮ ِ‬ ‫ْ‬ ‫ﻏ َﻤ َﺮﺍ ِ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻭﻟﻮ ﺗﺮﻯ ﺇﺫ ﺍﻟﻈﺎﻟﻤﻮﻥ ﺁﻝ ﻣﺤﻤﺪ ﺣﻘﻬﻢ ﻓِﻲ َ‬
‫ﻋﺪ ًْﻻ َﻻ ُﻣﺒَ ِﺪ ّ َﻝ ِﻟ َﻜ ِﻠ َﻤﺎﺗِ ِﻪ َﻭﻫ َُﻮ ﺍﻟﺴﱠﻤِ ﻴ ُﻊ ْﺍﻟﻌَﻠِﻴ ُﻢ‬ ‫ﺻﺪْﻗًﺎ َﻭ َ‬ ‫ﺖ َﻛ ِﻠ َﻤﺔ ُ َﺭ ِﺑّﻚَ ِ‬ ‫‪َ :115 :6\55‬ﻭﺗ َ ﱠﻤ ْ‬
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‫ﻋﺪْﻻ ﻻ ُﻣﺒَ ِﺪّ َﻝ ِﻟ َﻜ ِﻠ َﻤﺎﺗِ ِﻪ َﻭﻫ َُﻮ ﺍﻟﺴﱠﻤِ ﻴ ُﻊ ﺍﻟﻌَﻠِﻴ ُﻢ‬ ‫َ‬ ‫ً‬ ‫ﺻﺪْﻗﺎ َﻭ َ‬ ‫ً‬ ‫ﺖ َﻛ ِﻠ َﻤﺖُ َﺭﺑِّﻚَ ﺍﻟ ُﺤ ْﺴﻨَﻰ ِ‬ ‫ْ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﺗَ ﱠﻤ ْ‬
‫ﻴﺮ‬‫َ ِّ ِ ِ‬ ‫ﺒ‬ ‫َ‬
‫ﻜ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻲ‬ ‫ﻠ‬
‫ِ‬ ‫ﻌ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ِ‬ ‫¡‬ ‫ﱠ‬ ‫ِ‬ ‫ﻢ‬
‫ُ‬ ‫ْ‬
‫ﻜ‬ ‫ﺤ‬
‫ُ‬ ‫ْ‬
‫ﺎﻟ‬ ‫َ‬ ‫ﻓ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻣِ‬ ‫ﺆْ‬ ‫ُ‬ ‫ﺗ‬ ‫ﻪ‬
‫ِ‬ ‫ﺑ‬
‫َ ِ‬ ‫ﻙ‬ ‫ْ‬ ‫ﺮ‬ ‫ْ‬
‫ﺸ‬ ‫ُ‬ ‫ﻳ‬ ‫ﻥ‬ ‫ْ‬ ‫ﺇ‬
‫ْ َِ‬ ‫ﻭ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺗ‬ ‫ﺮْ‬ ‫َ‬ ‫ﻔ‬ ‫َ‬
‫ﻛ‬ ‫ُ‬ ‫ﻩ‬ ‫َ‬ ‫ﺪ‬ ‫ﺣ‬‫ْ‬ ‫ﻭ‬ ‫َ‬ ‫ُ‬ ‫}‬ ‫ﱠ‬ ‫ِﻲ‬
‫َ‬ ‫ﻋ‬ ‫ُ‬ ‫ﺩ‬ ‫ﺍ‬ ‫َ‬ ‫ﺫ‬ ‫‪ :12 :40\60‬ﺫ َ ِﻟ ُﻜ ْﻢ ﺑِﺄَﻧﱠ ِ‬
‫ﺇ‬ ‫ُ‬ ‫ﻪ‬
‫ْ‬
‫ﻲ ِ ﺍﻟﻜَﺒِ ِ‬
‫ﻴﺮ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ﺸ َﺮ ْﻙ ﺑِ ِﻪ ﺗُﺆْ ِﻣﻨُﻮﺍ ﻓَﺎﻟ ُﺤﻜ ُﻢ ِ ﱠ¡ِ ﺍﻟﻌَ ِﻠ ّ‬ ‫}ُ َﻭﺣْ ﺪَﻩُ َﻭﺃ ْﻫ ُﻞ ﺍﻟ َﻮ َﻻﻳَ ِﺔ َﻛﻔ َْﺮﺗ ُ ْﻢ َﻭﺇِ ْﻥ ﻳُ ْ‬ ‫ْ‬ ‫َ‬ ‫ِﻲ ﱠ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﺫ ِﻟ ُﻜ ْﻢ ﺑِﺄَﻧﱠﻪ ُ ﺇِﺫﺍ ﺩُﻋ َ‬
‫ﺷﺪِﻳﺪ ًﺍ َﻭﻟَﻨَﺠ ِْﺰﻳَﻨﱠ ُﻬ ْﻢ ﺃَﺳ َْﻮﺃ َ ﺍﻟﱠ ِﺬﻱ ﻛَﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠُﻮﻥَ‬ ‫ﻋﺬَﺍﺑًﺎ َ‬ ‫‪ :27 :41\61‬ﻓَﻠَﻨُﺬِﻳﻘَ ﱠﻦ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ َ‬
‫ُ‬ ‫ﱠ‬ ‫َ‬
‫ﺷﺪِﻳﺪ ًﺍ َﻭﻟَﻨَﺠ ِْﺰﻳَﻨﱠ ُﻬ ْﻢ ﺃﺳ َْﻮﺃ ﺍﻟﺬِﻱ ﻛَﺎﻧُﻮﺍ ﻳَ ْﻌ َﻤﻠﻮﻥَ‬ ‫َ‬ ‫ﻋﺬﺍﺑًﺎ َ‬ ‫ﻴﺮ ﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ َ‬ ‫ْ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻓَﻠَﻨُﺬِﻳﻘَ ﱠﻦ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﺑِﺘ َْﺮ ِﻛ ِﻬ ْﻢ َﻭ َﻻﻳَﺔَ ﺃ ِﻣ ِ‬
‫َ‬
‫} ُ ﻳَﺠْ ﺘَﺒِﻲ ﺇِﻟَ ْﻴ ِﻪ َﻣ ْﻦ ﻳَﺸَﺎ ُء َﻭﻳَ ْﻬﺪِﻱ ﺇِﻟَ ْﻴ ِﻪ َﻣ ْﻦ ﻳُﻨِﻴﺐُ‬ ‫ﺸ ِﺮﻛِﻴ َﻦ َﻣﺎ ﺗَﺪْﻋُﻮ ُﻫ ْﻢ ﺇِﻟَ ْﻴ ِﻪ ﱠ‬ ‫ﻋﻠَﻰ ْﺍﻟ ُﻤ ْ‬ ‫‪َ :13 :42\62‬ﻛﺒ َُﺮ َ‬
‫} ُ ﻳَ ْﺠﺘَﺒِﻲ ﺇِﻟَ ْﻴ ِﻪ َﻣ ْﻦ ﻳَﺸَﺎ ُء َﻭﻳَ ْﻬﺪِﻱ ﺇِﻟَ ْﻴ ِﻪ َﻣ ْﻦ ﻳُﻨِﻴﺐُ‬ ‫ﻲٍ ﱠ‬ ‫ﻋ ِﻠ ّ‬ ‫ﻲ ٍ ﻣﺎ ﺗَﺪْﻋُﻮ ُﻫ ْﻢ ﺇِﻟَ ْﻴ ِﻪ ﻳَﺎ ُﻣ َﺤ ﱠﻤﺪ ُ ﻣِ ْﻦ َﻭ َﻻﻳَ ِﺔ َ‬ ‫ﻋ ِﻠ ّ‬ ‫ﻋﻠَﻰ ﺍﻟ ُﻤ ْﺸ ِﺮﻛِﻴﻦَ ﺑِ َﻮ َﻻﻳَ ِﺔ َ‬ ‫ْ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻛﺒ َُﺮ َ‬
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‫ﺴﺘَﻨ ِﺴ ُﺦ َﻣﺎ ﻛﻨﺘ ْﻢ ﺗ َ ْﻌ َﻤﻠﻮﻥَ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ﻖ ﺇِﻧﺎ ﻛﻨﺎ ﻧَ ْ‬ ‫ﱠ‬ ‫ُ‬ ‫ﱠ‬ ‫ّ‬
‫ﻋﻠ ْﻴﻜ ْﻢ ﺑِﺎﻟ َﺤ ِ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫‪َ :29 :45\65‬ﻫﺬَﺍ ِﻛﺘ َﺎﺑُﻨَﺎ ﻳَﻨﻄِ َ‬
‫ﻖُ‬ ‫ْ‬
‫ﺴﺘ َ ْﻨ ِﺴ ُﺦ َﻣﺎ ﻛُ ْﻨﺘ ُ ْﻢ ﺗ َ ْﻌ َﻤﻠُﻮﻥَ‬ ‫ﻖ ِﺇﻧﱠﺎ ﻛُﻨﱠﺎ ﻧَ ْ‬ ‫ﻋﻠَﻴْ ُﻜ ْﻢ ﺑِ ْﺎﻟ َﺤ ّ ِ‬ ‫ﻄﻖُ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻫﺬَﺍ ِﻛﺘ َﺎﺑُﻨَﺎ ﻳُ ْﻨ َ‬
‫َﺎﺭﺍ‬ ‫‪َ :29 :18\69‬ﻭﻗُ ِﻞ ْﺍﻟ َﺤ ﱡﻖ ﻣِ ْﻦ َﺭﺑِّ ُﻜ ْﻢ ﻓَ َﻤ ْﻦ ﺷَﺎ َء ﻓَﻠﻴُﺆْ ﻣِ ْﻦ َﻭ َﻣ ْﻦ ﺷَﺎ َء ﻓَﻠﻴَﻜﻔُﺮْ ﺇِﻧﱠﺎ ﺃ ْﻋﺘَﺪْﻧَﺎ ﻟِﻠﻈﺎﻟِﻤِ ﻴﻦَ ﻧ ً‬
‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ﻧﺎﺭﺍ‬‫ِﻠﻈﺎﻟِﻤِ ﻴ َﻦ ﺁ َﻝ ُﻣ َﺤ ﱠﻤ ٍﺪ ً‬ ‫ﻲ ٍ ﻓَ َﻤ ْﻦ ﺷﺎ َء ﻓَ ْﻠﻴُﺆْ ﻣِ ْﻦ َﻭ َﻣ ْﻦ ﺷﺎ َء ﻓَ ْﻠ َﻴ ْﻜﻔُ ْﺮ ِﺇﻧﱠﺎ ﺃ َ ْﻋﺘَﺪْﻧﺎ ﻟ ﱠ‬ ‫ﻋ ِﻠ ّ‬ ‫ﻣِﻦ َﺭ ِﺑّ ُﻜ ْﻢ ﻓِﻲ َﻭ َﻻ َﻳ ِﺔ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻗُ ِﻞ ْﺍﻟ َﺤ ﱡﻖ ْ‬
‫ُ‬ ‫َ‬ ‫ٌ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ً‬ ‫َ‬ ‫‪َ :92 :16\70‬ﻭ َﻻ ﺗ َ ُﻜﻮﻧُﻮﺍ ﻛَﺎﻟﱠﺘِﻲ ﻧَﻘَ َ‬
‫ِﻲ ﺃ ْﺭﺑَﻰ ﻣِ ْﻦ ﺃ ﱠﻣ ٍﺔ‬ ‫ﺖ ﻏ َْﺰﻟَ َﻬﺎ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ﻗُ ﱠﻮﺓٍ ﺃ ْﻧﻜَﺎﺛﺎ ﺗَﺘﱠﺨِ ﺬﻭﻥَ ﺃ ْﻳ َﻤﺎﻧَ ُﻜ ْﻢ ﺩَﺧ ًَﻼ ﺑَ ْﻴﻨَ ُﻜ ْﻢ ﺃ ْﻥ ﺗَ ُﻜﻮﻥَ ﺃ ﱠﻣﺔ ﻫ َ‬ ‫ﻀ ْ‬
‫ﻣِﻦ ﺃ َ ِﺋ ﱠﻤ ِﺘ ُﻜ ْﻢ‬ ‫ِﻲ ﺃ َ ْﺯﻛَﻰ ْ‬ ‫ﻣِﻦ َﺑ ْﻌ ِﺪ ﻗُ ﱠﻮﺓٍ ﺃ َ ْﻧﻜﺎﺛ ًﺎ ﺗَﺘﱠﺨِ ﺬُﻭﻥَ ﺃَﻳْﻤﺎﻧَ ُﻜ ْﻢ ﺩَﺧ ًَﻼ ﺑَ ْﻴﻨَ ُﻜ ْﻢ ﺃ َ ْﻥ ﺗ َ ُﻜﻮ َﻥ ﺃ َ ِﺋ ﱠﻤﺔ ٌ ﻫ َ‬ ‫ﺖ ﻏ َْﺰﻟَﻬﺎ ْ‬ ‫ﻀ ْ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻻ ﺗ َ ُﻜﻮﻧُﻮﺍ ﻛَﺎﻟﱠﺘِﻲ ﻧَﻘَ َ‬
‫ﺿ َﻼ ٍﻝ ُﻣﺒِﻴ ٍﻦ‬ ‫ﺴﺘ َ ْﻌﻠَ ُﻤﻮﻥَ َﻣ ْﻦ ﻫ َُﻮ ﻓِﻲ َ‬ ‫ﻋﻠَ ْﻴ ِﻪ ﺗ ََﻮ ﱠﻛﻠﻨَﺎ ﻓَ َ‬ ‫ْ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ُﻥ ﺁ َ َﻣﻨﱠﺎ ﺑِ ِﻪ َﻭ َ‬ ‫‪ :29 :67\77‬ﻗُ ْﻞ ﻫ َُﻮ ﱠ‬
‫ﻲٍ‬ ‫ﻋ ِﻠ ّ‬ ‫َ‬
‫ﺳﺎﻟﺔ َﺭﺑِّﻲ ﻓِﻲ َﻭﻻﻳَ ِﺔ َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ُ‬
‫ﻴﻦ ﻳَﺎ َﻣ ْﻌﺸ ََﺮ ﺍﻟ ُﻤﻜ ِﺬﺑِﻴﻦَ َﺣﻴْﺚ ﺃﻧﺒَﺄﺗﻜ ْﻢ ِﺭ َ‬ ‫ّ‬ ‫َ‬ ‫ْ‬ ‫ﺿﻼ ٍﻝ ُﻣﺒِ ٍ‬ ‫ﺴﺘ ْﻌﻠ ُﻤﻮﻥَ َﻣﻦ ﻫ َُﻮ ﻓِﻲ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﻋﻠ ْﻴ ِﻪ ﺗ ََﻮﻛﻠﻨَﺎ ﻓ َ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ﺍﻟﺮ ْﺣ َﻤﺎﻥ ﺁ َﻣﻨﺎ ﺑِ ِﻪ َﻭ َ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻗُ ْﻞ ﻫ َُﻮ ﱠ‬
‫ﻴﻦ‬
‫ﺿﻼ ٍﻝ ُﻣﺒِ ٍ‬ ‫َ‬ ‫َﻭﺍﻷﺋﻤﺔ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ِﻩ َﻣ ْﻦ ﻫ َُﻮ ﻓِﻲ َ‬
‫ﺴ ِﺒّ ْﺢ ﺑِﺎﺳ ِْﻢ َﺭ ِﺑّﻚَ ْﺍﻟ َﻌﻈِ ِﻴﻢ‬ ‫ِﻴﻦ‪ .‬ﻓَ َ‬ ‫ﻋﻠَﻰ ْﺍﻟﻜَﺎﻓِ ِﺮﻳﻦَ‪َ .‬ﻭ ِﺇﻧﱠﻪ ُ ﻟَ َﺤ ﱡﻖ ْﺍﻟﻴَﻘ ِ‬ ‫‪َ :52-48 :69\78‬ﻭﺇِﻧﱠﻪ ُ ﻟَﺘَﺬْﻛ َِﺮﺓ ٌ ﻟ ِْﻠ ُﻤﺘﱠﻘِﻴﻦَ‪َ .‬ﻭﺇِﻧﱠﺎ ﻟَﻨَ ْﻌﻠَ ُﻢ ﺃ َ ﱠﻥ ﻣِ ْﻨ ُﻜ ْﻢ ُﻣ َﻜ ِﺬّﺑِﻴﻦَ‪َ .‬ﻭﺇِﻧﱠﻪ ُ ﻟَ َﺤﺴ َْﺮﺓ ٌ َ‬

‫‪34‬‬
 ‫ﺴ ِﺒّ ْﺢ ﻳَﺎ‬ ‫ِﻴﻦ‪ .‬ﻓَ َ‬‫ﻋﻠَﻰ ْﺍﻟﻜﺎﻓ ِِﺮﻳﻦَ‪َ .‬ﻭ ِﺇ ﱠﻥ َﻭ َﻻﻳَﺘَﻪ ُ ﻟَ َﺤ ﱡﻖ ْﺍﻟﻴَﻘ ِ‬ ‫ﻋ ِﻠﻴ’ﺎ ﻟَ َﺤﺴ َْﺮﺓ ٌ َ‬ ‫ﻲ ٍ ﻟَﺘَﺬْﻛ َِﺮﺓ ٌ ﻟ ِْﻠ ُﻤﺘﱠﻘِﻴﻦَ ﻟ ِْﻠﻌَﺎﻟَﻤِ ﻴ َﻦ َﻭﺇِﻧﱠﺎ ﻟَﻨَ ْﻌﻠَ ُﻢ ﺃ َ ﱠﻥ ﻣِ ْﻨﻜُ ْﻢ ُﻣ َﻜ ِﺬ ّ ِﺑﻴﻦَ‪َ .‬ﻭ ِﺇ ﱠﻥ َ‬ ‫ﻋ ِﻠ ّ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ِ :‬ﺇ ﱠﻥ َﻭ َﻻﻳَﺔَ َ‬
‫ُﻣ َﺤ ﱠﻤﺪ ُ ﺑِﺎﺳ ِْﻢ َﺭ ِﺑّﻚَ ْﺍﻟ َﻌﻈِ ِﻴﻢ‬
‫ْﺲ ﻟَﻪ ُ ﺩ َﺍﻓِ ٌﻊ‬ ‫‪ :2 :70\79‬ﻟ ِْﻠﻜَﺎﻓِﺮﻳﻦَ ﻟَﻴ َ‬
‫ْﺲ ﻟَﻪ ُ ﺩﺍﻓِ ٌﻊ‬ ‫ﻲ ٍ ﻟَﻴ َ‬ ‫ﻋ ِﻠ ّ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻟ ِْﻠﻜﺎﻓِﺮﻳﻦَ ِﺑ َﻮ َﻻﻳَ ِﺔ َ‬
‫ﻋ ْﺒ ِﺪﻧَﺎ‬ ‫ﻋﻠَﻰ َ‬ ‫ﺐ ﻣِ ﱠﻤﺎ ﻧ ﱠَﺰﻟﻨَﺎ َ‬ ‫ْ‬ ‫‪َ :23 :2\87‬ﻭﺇِ ْﻥ ُﻛ ْﻨﺘ ُ ْﻢ ﻓِﻲ َﺭ ْﻳ ٍ‬
‫ﻲٍ‬
‫ﻋ ِﻠ ّ‬ ‫ﻋ ْﺒﺪِﻧﺎ ﻓِﻲ َ‬ ‫ﻋﻠﻰ َ‬ ‫ﺐ ِﻣ ﱠﻤﺎ ﻧَﺰﻟﻨﺎ َ‬ ‫ْ‬ ‫ﱠ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﺇِ ْﻥ ُﻛ ْﻨﺘ ُ ْﻢ ﻓِﻲ َﺭ ْﻳ ٍ‬
‫ﺴﻘُﻮﻥَ‬ ‫ﺴ َﻤﺎ ِء ِﺑ َﻤﺎ ﻛَﺎﻧُﻮﺍ ﻳَ ْﻔ ُ‬ ‫ﻅﻠَ ُﻤﻮﺍ ِﺭﺟ ًْﺰﺍ ﻣِ ﻦَ ﺍﻟ ﱠ‬ ‫ﻋﻠَﻰ ﺍﻟﱠﺬِﻳﻦَ َ‬ ‫ﻏﻴ َْﺮ ﺍﻟﱠﺬِﻱ ﻗِﻴ َﻞ ﻟَ ُﻬ ْﻢ ﻓَﺄ َ ْﻧﺰَ ْﻟﻨَﺎ َ‬ ‫‪ :59 :2\87‬ﻓَﺒَﺪﱠ َﻝ ﺍﻟﱠﺬِﻳﻦَ ﻅَﻠَ ُﻤﻮﺍ ﻗَ ْﻮ ًﻻ َ‬
‫ﺟْﺰﺍ ﻣِ ﻦَ ﺍﻟﺴﱠﻤﺎ ِء ﺑِﻤﺎ ﻛﺎﻧُﻮﺍ‬ ‫ﱠ‬
‫ﻋﻠﻰ ﺍﻟﺬِﻳ َﻦ ﻅﻠ ُﻤﻮﺍ ﺁ َﻝ ُﻣ َﺤ ﱠﻤ ٍﺪ َﺣﻘ ُﻬ ْﻢ ِﺭ ً‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬
‫ﻏﻴ َْﺮ ﺍﻟﺬِﻱ ﻗِﻴ َﻞ ﻟ ُﻬ ْﻢ ﻓَﺄﻧﺰَ ﻟﻨﺎ َ‬ ‫َ‬ ‫ﱠ‬ ‫ﻅﻠَ ُﻤﻮﺍ ﺁ َﻝ ُﻣ َﺤ ﱠﻤ ٍﺪ َﺣﻘ ُﻬ ْﻢ ﻗَ ْﻮﻻ َ‬
‫ً‬ ‫ﱠ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻓَﺒَﺪ ﱠ َﻝ ﺍﻟﱠﺬِﻳﻦَ َ‬
‫ﻳَ ْﻔﺴُﻘُﻮﻥَ‬
‫} ُ َﺑ ْﻐﻴًﺎ‬ ‫ﺴ ُﻬ ْﻢ ﺃ َ ْﻥ َﻳ ْﻜﻔُ ُﺮﻭﺍ ِﺑ َﻤﺎ ﺃ َ ْﻧﺰَ َﻝ ﱠ‬ ‫ﺴ َﻤﺎ ﺍ ْﺷﺘ ََﺮ ْﻭﺍ ﺑِ ِﻪ ﺃ َ ْﻧﻔُ َ‬ ‫‪ :90 :2\87‬ﺑِﺌْ َ‬
‫ﻲ ٍ ﺑَ ْﻐﻴًﺎ‬ ‫ﻋ ِﻠ ّ‬ ‫} ُ ﻓِﻲ َ‬ ‫َ‬
‫ﺴ ُﻬ ْﻢ ﺃ ْﻥ ﻳَ ْﻜﻔُ ُﺮﻭﺍ ﺑِﻤﺎ ﺃ ْﻧﺰَ َﻝ ﱠ‬ ‫َ‬ ‫ﺷﺘ ََﺮ ْﻭﺍ ﺑِ ِﻪ ﺃ ْﻧﻔُ َ‬ ‫َ‬ ‫ﺴ َﻤﺎ ﺍ ْ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﺑِﺌْ َ‬
‫ﻋﻠﻰ ُﻣﻠﻚِ ﺳُﻠ ْﻴ َﻤﺎﻥَ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﻴﻦُ‬ ‫‪َ :102 :2\87‬ﻭﺍﺗﱠﺒَﻌُﻮﺍ َﻣﺎ ﺗﺘﻠﻮ ﺍﻟﺸﻴَﺎﻁِ‬
‫ﱠ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫ﻋﻠﻰ ُﻣﻠﻚِ ﺳُﻠَﻴْﻤﺎﻥَ‬ ‫ْ‬ ‫ﻴﻦ َ‬ ‫ﺸﻴﺎﻁِ ﻴ ُﻦ ﺑِ َﻮ َﻻﻳَ ِﺔ ﺍﻟﺸﱠﻴَﺎﻁِ ِ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﺍﺗﱠﺒَﻌُﻮﺍ ﻣﺎ ﺗَﺘْﻠُﻮﺍ ﺍﻟ ﱠ‬
‫ﺴﺎﺩ َ‬ ‫ْ‬
‫} ُ ﻻ ﻳُﺤِ ﺐﱡ ﺍﻟﻔَ َ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬
‫ﺽ ِﻟﻴُﻔ ِﺴﺪ َ ﻓِﻴ َﻬﺎ َﻭﻳُ ْﻬﻠِﻚَ ﺍﻟ َﺤ ْﺮﺙ َﻭﺍﻟﻨ ْﺴ َﻞ َﻭ ﱠ‬ ‫ْ‬ ‫ْ‬ ‫ﺳﻌَﻰ ﻓِﻲ ْﺍﻷ ْﺭ ِ‬ ‫َ‬ ‫‪َ :205 :2\87‬ﻭﺇِﺫَﺍ ﺗ ََﻮﻟﱠﻰ َ‬
‫} ُ ﻻ ﻳُﺤِ ﺐﱡ ْﺍﻟﻔَﺴﺎﺩ َ‬ ‫ِﻴﺮﺗِ ِﻪ َﻭ ﱠ‬ ‫ﺴ َﻞ ِﺑﻈُ ْﻠﻤِ ِﻪ َﻭﺳُﻮءِ ﺳ َ‬ ‫ﺙ َﻭﺍﻟﻨﱠ ْ‬ ‫ﺽ ِﻟﻴُ ْﻔ ِﺴﺪ َ ﻓِﻴﻬﺎ َﻭﻳُ ْﻬﻠِﻚَ ْﺍﻟ َﺤ ْﺮ َ‬ ‫ﺳﻌﻰ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭ ِﺇﺫﺍ ﺗ ََﻮﻟﱠﻰ َ‬
‫ْ‬
‫ﺷﺪِﻳﺪ ُ ﺍﻟ ِﻌﻘَﺎ ِ‬
‫ﺏ‬ ‫}َ َ‬ ‫ْ‬
‫}ِ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ َﻣﺎ َﺟﺎ َءﺗﻪ ُ ﻓَﺈ ِ ﱠﻥ ﱠ‬ ‫َ‬
‫ﺳ ْﻞ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋِﻴ َﻞ َﻛ ْﻢ ﺁﺗ َ ْﻴﻨَﺎ ُﻫ ْﻢ ﻣِ ْﻦ ﺁﻳَ ٍﺔ ﺑَﻴِّﻨَ ٍﺔ َﻭ َﻣ ْﻦ ﻳُﺒَﺪ ّ ِْﻝ ﻧِ ْﻌ َﻤﺔ ﱠ‬ ‫َ‬ ‫َ‬ ‫‪َ :211 :2\87‬‬
‫ﻣِﻦ َﺑ ْﻌ ِﺪ ﻣﺎ‬ ‫}ِ ْ‬ ‫ﺳ ْﻞ َﺑﻨِﻲ ِﺇﺳْﺮﺍﺋِﻴ َﻞ َﻛ ْﻢ ﺁﺗَﻴْﻨﺎ ُﻫ ْﻢ ﻣِ ْﻦ ﺁﻳَ ٍﺔ َﺑﻴِّﻨَ ٍﺔ ﻓَﻤِ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﺁ َﻣ َﻦ َﻭﻣِ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﺟ َﺤﺪ َ َﻭﻣِ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﺃَﻗَ ﱠﺮ َﻭﻣِ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﺑﺪﱠ َﻝ َﻭ َﻣ ْﻦ ﻳُ َﺒ ِﺪ ّ ْﻝ ﻧِ ْﻌ َﻤﺔَ ﱠ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬‬
‫ﺏ‬‫ِ‬ ‫ِﻘﺎ‬ ‫ﻌ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ُ‬ ‫ﺪ‬ ‫ﺷﺪِﻳ‬ ‫}َ َ‬ ‫ﺟﺎ َءﺗْﻪ ُ ﻓَﺈ ِ ﱠﻥ ﱠ‬
‫ﻄﻰ َﻭﻗُﻮ ُﻣﻮﺍ ِ ﱠ¡ِ ﻗَﺎﻧِﺘِﻴﻦَ‬ ‫ﺼ َﻼﺓِ ﺍﻟ ُﻮ ْﺳ َ‬ ‫ْ‬ ‫ﺕ َﻭﺍﻟ ﱠ‬ ‫ﺼﻠَ َﻮﺍ ِ‬ ‫ﻋﻠَﻰ ﺍﻟ ﱠ‬ ‫ُ‬
‫‪َ :238 :2\87‬ﺣﺎﻓِﻈﻮﺍ َ‬
‫ﱠ‬
‫ﺻﻼﺓِ ﺍﻟﻌَﺼ ِْﺮ َﻭﻗﻮ ُﻣﻮﺍ ِ¡ِ ﻗﺎﻧِﺘِﻴﻦَ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ﺼﻼﺓِ ﺍﻟ ُﻮﺳْﻄﻰ َ‬ ‫ْ‬ ‫ﺕ َﻭﺍﻟ ﱠ‬ ‫ﺼﻠﻮﺍ ِ‬ ‫َ‬ ‫ﻋﻠﻰ ﺍﻟ ﱠ‬ ‫َ‬ ‫ﻈﻮﺍ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﺣﺎﻓِ ُ‬
‫ﱠ‬
‫ﺽ َﻣ ْﻦ ﺫَﺍ ﺍﻟﺬِﻱ ﻳَ ْﺸﻔَ ُﻊ ِﻋ ْﻨﺪَﻩ ُ ِﺇ ﱠﻻ ﺑِﺈِﺫْﻧِ ِﻪ‬ ‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫ﻲ ﺍﻟﻘَﻴﱡﻮ ُﻡ َﻻ ﺗ َﺄ ُﺧﺬُﻩ ُ ِﺳﻨَﺔ ٌ َﻭ َﻻ ﻧ َْﻮ ٌﻡ ﻟَﻪ ُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫} ُ َﻻ ﺇِﻟَﻪَ ِﺇ ﱠﻻ ﻫ َُﻮ ﺍﻟ َﺤ ﱡ‬ ‫‪ :255 :2\87‬ﱠ‬
‫ْ‬
‫ﻋﺎ ِﻟ ُﻢ ﺍﻟﻐَ ْﻴ ِ‬
‫ﺐ‬ ‫ﱠ‬
‫ﺽ َﻭ َﻣﺎ ﺑَ ْﻴﻨَ ُﻬ َﻤﺎ َﻭ َﻣﺎ ﺗَﺤْﺖَ ﺍﻟﺜ َﺮﻯ َ‬ ‫َ‬ ‫ْ‬
‫ﺕ َﻭﻣﺎ ﻓِﻲ ﺍﻷ ْﺭ ِ‬ ‫ﺴ َﻤﺎ َﻭﺍ ِ‬ ‫َ‬
‫ﻲ ﺍﻟﻘﻴﱡﻮ ُﻡ ﻻ ﺗ َﺄﺧﺬﻩ ُ ِﺳﻨَﺔ َﻭﻻ ﻧ َْﻮ ٌﻡ ﻟﻪُ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠ‬ ‫َ‬ ‫ٌ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫} ُ ﻻ ﺇِﻟﻪَ ﺇِﻻ ﻫ َُﻮ ﺍﻟ َﺤ ﱡ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﱠ‬
‫ﺸﻔَ ُﻊ ِﻋ ْﻨﺪَﻩ ُ ﺇِ ﱠﻻ ﺑِﺈِﺫْﻧِ ِﻪ‬ ‫ﺍﻟﺮﺣِ ﻴ ُﻢ َﻣ ْﻦ ﺫَﺍ ﺍﻟﱠﺬِﻱ ﻳَ ْ‬ ‫ﺍﻟﺮﺣْ َﻤﻦُ ﱠ‬ ‫ﺸ َﻬﺎﺩَﺓِ ﱠ‬ ‫َﻭﺍﻟ ﱠ‬
‫ﺴﺒِﻴ ِﻞ‬ ‫ِﻴﻦ َﻭﺍﺑ ِْﻦ ﺍﻟ ﱠ‬ ‫ﻛ‬ ‫ﺎ‬
‫َ َ َ َ َ َ َ ِ‬‫ﺴ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻭ‬ ‫ﻰ‬ ‫ﻣ‬ ‫َﺎ‬ ‫ﺘ‬ ‫ﻴ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻭ‬ ‫ﻰ‬ ‫ﺑ‬ ‫ﺮ‬ ‫ْ‬ ‫ُ‬ ‫ﻘ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ِﻱ‬ ‫ﺬ‬ ‫ﻟ‬
‫ِ‬ ‫ﻭ‬‫ِ َ‬ ‫ﻝ‬ ‫ﻮ‬ ‫ﺳ‬
‫ُ‬ ‫ِﻠﺮ‬
‫ﱠ‬ ‫ﻟ‬ ‫ﻭ‬ ‫ُ‬
‫ِ ِ ُ َ َ‬ ‫ﻪ‬ ‫ﺴ‬ ‫ﻤ‬ ‫ﺧ‬ ‫ُ‬ ‫¡‬ ‫ﱠ‬ ‫ﻥ‬‫ﱠ‬ ‫َ‬ ‫ﺄ‬ ‫َ‬ ‫ﻓ‬ ‫ءٍ‬ ‫ﻲ‬‫ْ‬ ‫ﺷ‬
‫َ‬ ‫ﻦ‬‫ْ‬ ‫ﻣِ‬ ‫ﻢ‬‫ْ‬ ‫ُ‬ ‫ﺘ‬ ‫ﻤ‬‫ْ‬ ‫ﻨ‬
‫ِ‬ ‫ﻏ‬ ‫َ‬ ‫ﺎ‬ ‫ﻤ‬
‫َ‬ ‫ﱠ‬ ‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻮﺍ‬ ‫ﻤ‬‫َ ُ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫ْ‬ ‫ﺍ‬ ‫ﻭ‬ ‫‪:‬‬‫‪41‬‬ ‫‪:‬‬ ‫‪8‬‬ ‫‪\88‬‬
‫ﺴﺒِﻴ ِﻞ‬‫ِﻴﻦ َﻭﺍﺑ ِْﻦ ﺍﻟ ﱠ‬ ‫ﺴ ﺎﻛ ِ‬ ‫ْ‬
‫ﺳﻮ ِﻝ َﻭ ِﻟﺬِﻱ ﺍﻟﻘُ ْﺮﺑَﻰ ﻭﺍﻷﺋﻤﺔ َﻭﺍﻟ َﻤ َ‬ ‫ْ‬ ‫ِﻠﺮ ُ‬ ‫ﺴﻪ ُ َﻭﻟ ﱠ‬ ‫ﻲءٍ ﻓَﺄ ﱠﻥ ِ ﱠ¡ِ ُﺧ ُﻤ َ‬ ‫َ‬ ‫ﺷ ْ‬ ‫ﻏﻨ ِْﻤﺘ ُ ْﻢ ﻣِ ْﻦ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﺍ ْﻋﻠَ ُﻤﻮﺍ ﺃﻧﱠ َﻤﺎ َ‬‫َ‬
‫ﻋﻠَﻰ ْﺍﻟﻌَﺎﻟَﻤِ ﻴﻦَ‬ ‫َ‬ ‫ﺍﻥَ‬ ‫ﻄﻔَﻰ ﺁَﺩ ََﻡ َ ً َ َ ِ َ َ َ َ ْ َ‬
‫ﺮ‬ ‫ِﻤ‬ ‫ﻋ‬ ‫ﻝ‬ ‫َ‬ ‫ﺁ‬ ‫ﻭ‬ ‫ِﻴﻢ‬ ‫ﻫ‬ ‫ﺍ‬ ‫ْﺮ‬ ‫ﺑ‬ ‫ﺇ‬ ‫ﻝ‬ ‫َ‬ ‫ﺁ‬ ‫ﻭ‬ ‫ﺎ‬ ‫ﺣ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻧ‬ ‫ﻭ‬ ‫ﺻ َ‬ ‫}َ ﺍ ْ‬ ‫‪ِ :33 :3\89‬ﺇ ﱠﻥ ﱠ‬
‫ِﻴﻢ َﻭﺁ َ َﻝ ﻋ ِْﻤ َﺮﺍﻥَ ﻭﺁﻝ ﻣﺤﻤﺪ ﻋﻠﻰ ﺍﻟﻌﺎﻟﻤﻴﻦ‬ ‫ﻄﻔَﻰ ﺁَﺩ ََﻡ َﻭﻧُﻮ ًﺣﺎ َﻭﺁ َ َﻝ ﺇِﺑ َْﺮﺍﻫ َ‬ ‫ﺻ َ‬ ‫}َ ﺍ ْ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﺇِ ﱠﻥ ﱠ‬
‫ْ‬
‫ﺎﺭ ﻓﺄﻧﻘﺬﻛ ْﻢ ﻣِ ﻨ َﻬﺎ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫ﺷﻔَﺎ ُﺣﻔ َﺮﺓٍ ﻣِ ﻦَ ﺍﻟﻨ ِ‬ ‫ْ‬ ‫ﻋﻠﻰ َ‬ ‫َ‬ ‫‪َ :103 :3\89‬ﻭﻛُ ْﻨﺘ ُ ْﻢ َ‬
‫ﺎﺭ ﻓَﺄَﻧْﻘَﺬَ ُﻛ ْﻢ ﻣِ ْﻨﻬﺎ ِﺑ ُﻤ َﺤ ﱠﻤ ٍﺪ‬ ‫ﻋﻠﻰ ﺷَﻔﺎ ُﺣ ْﻔ َﺮﺓٍ ﻣِ ﻦَ ﺍﻟﻨﱠ ِ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭ ُﻛ ْﻨﺘ ُ ْﻢ َ‬
‫ﺎﺱ‬ ‫ﺖ ﻟِﻠﻨ ِ‬ ‫ﱠ‬ ‫ْ‬ ‫ُ‬
‫‪ُ :110 :3\89‬ﻛ ْﻨﺘ ُ ْﻢ َﺧﻴ َْﺮ ﺃ ﱠﻣ ٍﺔ ﺃﺧ ِﺮ َﺟ ْ‬ ‫ُ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻛﻨﺘﻢ ﺧﻴﺮ ﺍﺋﻤﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ‬
‫ُ‬
‫}ُ ﻣِ ﱠﻤﺎ ﻗَﺎﻟﻮﺍ‬ ‫ﺳﻰ ﻓَﺒَ ﱠﺮﺃﻩ ُ ﱠ‬ ‫َ‬ ‫‪ :69 :33\90‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ َﻻ ﺗ َ ُﻜﻮﻧُﻮﺍ ﻛَﺎﻟﱠﺬِﻳ َﻦ ﺁﺫَ ْﻭﺍ ُﻣﻮ َ‬
‫َ‬
‫} ُ ﻣِ ﱠﻤﺎ ﻗﺎﻟُﻮﺍ‬ ‫ﻲ ٍ َﻭﺍﻷﺋﻤﺔ ﻛَﺎﻟﱠﺬِﻳﻦَ ﺁﺫَ ْﻭﺍ ُﻣﻮﺳﻰ ﻓَ َﺒ ﱠﺮﺃَﻩ ُ ﱠ‬ ‫ﻋ ِﻠ ّ‬ ‫}ِ ﻓِﻲ َ‬ ‫ﺳﻮ َﻝ ﱠ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻣﺎ ﻛﺎﻥَ ﻟَ ُﻜ ْﻢ ﺃ َ ْﻥ ﺗُﺆْ ﺫُﻭﺍ َﺭ ُ‬
‫ﻋﻈِ ﻴ ًﻤﺎ‬ ‫}َ َﻭ َﺭﺳُﻮﻟَﻪ ُ ﻓَﻘَﺪْ ﻓَﺎﺯَ ﻓَ ْﻮ ًﺯﺍ َ‬ ‫‪َ :71 :33\90‬ﻭ َﻣ ْﻦ ﻳُﻄِﻊِ ﱠ‬
‫ً‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻭﻣﻦ ﻳﻄﻊ ﷲ ﻭﺭﺳﻮﻟﻪ ﻓﻲ ﻭﻻﻳﺔ ﻋﻠﻲ ﻭﺍﻷﻣﺔ ﻣﻦ ﺑﻌﺪﻩ ﻓﺎﺯ ﻓﻮﺯﺍ ﻋﻈﻴ ًﻤﺎ‬
‫ﺼ ِﺪ ّﻗًﺎ ِﻟ َﻤﺎ َﻣﻌَ ُﻜ ْﻢ‬ ‫َﺎﺏ ﺁَﻣِ ﻨُﻮﺍ ﺑِ َﻤﺎ ﻧ ﱠَﺰ ْﻟﻨَﺎ ُﻣ َ‬ ‫‪ :47 :4\92‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺃُﻭﺗُﻮﺍ ْﺍﻟ ِﻜﺘ َ‬
‫ﺼ ِﺪ ّﻗًﺎ ِﻟ َﻤﺎ َﻣﻌَ ُﻜ ْﻢ‬ ‫ﻮﺭﺍ ُﻣﺒِﻴﻨًﺎ ُﻣ َ‬ ‫ﻲ ٍ ﻧُ ً‬ ‫ﻋ ِﻠ ّ‬ ‫ِﺘﺎﺏ ﺁﻣِ ﻨُﻮﺍ ﺑِﻤﺎ ﻧ ﱠَﺰ ْﻟﻨﺎ ﻓِﻲ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻳﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺃُﻭﺗُﻮﺍ ْﺍﻟﻜ َ‬
‫ﺍﻟﺮﺳُﻮ ِﻝ‬ ‫}ِ َﻭ ﱠ‬ ‫ﻲءٍ ﻓَ ُﺮﺩﱡﻭﻩُ ِﺇﻟَﻰ ﱠ‬ ‫ﺷ ْ‬ ‫ﺳﻮ َﻝ َﻭﺃﻭﻟِﻲ ْﺍﻷ َ ْﻣ ِﺮ ﻣِ ْﻨ ُﻜ ْﻢ ﻓَﺈ ِ ْﻥ ﺗَﻨَﺎﺯَ ْﻋﺘ ُ ْﻢ ﻓِﻲ َ‬ ‫ُ‬ ‫ﺍﻟﺮ ُ‬ ‫}َ َﻭﺃ َ ِﻁﻴﻌُﻮﺍ ﱠ‬ ‫‪ :59 :4\92‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﺃَﻁِ ﻴﻌُﻮﺍ ﱠ‬
‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬
‫ﺍﻟﺮﺳُﻮ ِﻝ َﻭﺇِﻟﻰ ﺃﻭﻟِﻲ ﺍﻷ ْﻣ ِﺮ ِﻣ ْﻨ ُﻜ ْﻢ‬ ‫}ِ َﻭﺇِﻟﻰ ﱠ‬ ‫َ‬ ‫َ‬
‫ﻋﺎ ﻓِﻲ ﺍﻷ ْﻣ ِﺮ ﻓَﺄﺭْ ِﺟﻌُﻮﻩ ُ ﺇِﻟﻰ ﱠ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َﺎﺯ ً‬ ‫ْ‬
‫ﺍﻟﺮﺳُﻮ َﻝ َﻭﺃﻭﻟِﻲ ﺍﻷ ْﻣ ِﺮ ﻣِ ْﻨ ُﻜ ْﻢ ﻓَﺈ ِ ْﻥ ﺧِ ﻔﺘ ُ ْﻢ ﺗَﻨ ُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫}َ َﻭﺃَﻁِ ﻴﻌُﻮﺍ ﱠ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﺃ َ ِﻁﻴﻌُﻮﺍ ﱠ‬
‫}َ ﺗ ﱠَﻮﺍﺑًﺎ َﺭﺣِ ﻴ ًﻤﺎ‬ ‫ﺳﻮ ُﻝ ﻟَ َﻮ َﺟﺪ ُﻭﺍ ﱠ‬ ‫ﺍﻟﺮ ُ‬ ‫ﺳﺘ َ ْﻐﻔ ََﺮ ﻟَ ُﻬ ُﻢ ﱠ‬ ‫}َ َﻭﺍ ْ‬ ‫ﺳﺘ َ ْﻐﻔ َُﺮﻭﺍ ﱠ‬ ‫ﺴ ُﻬ ْﻢ َﺟﺎﺅُﻭﻙَ ﻓَﺎ ْ‬ ‫ﻅﻠَ ُﻤﻮﺍ ﺃ َ ْﻧﻔُ َ‬ ‫‪َ :64 :4\92‬ﻭﻟَ ْﻮ ﺃَﻧﱠ ُﻬ ْﻢ ِﺇﺫْ َ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻭﻟﻮ ﺃﻧﻬﻢ ﺇﺫ ﻅﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺟﺎﺅﻭﻙ ﻳﺎ ﻋﻠﻲ ﻓﺎﺳﺘﻐﻔﺮﻭﺍ ﷲ ﻭﺍﺳﺘﻐﻔﺮ ﻟﻬﻢ ﺍﻟﺮﺳﻮﻝ ﻟﻮﺟﺪﻭﺍ ﷲ ﺗﻮﺍﺑًﺎ ﺭﺣﻴ ًﻤﺎ‬
‫ﺴﻠِﻴ ًﻤﺎ‬ ‫ﺴ ِﻠّ ُﻤﻮﺍ ﺗ َ ْ‬ ‫ﻀﻴْﺖَ َﻭﻳُ َ‬ ‫ﺷ َﺠ َﺮ ﺑَ ْﻴﻨَ ُﻬ ْﻢ ﺛ ُ ﱠﻢ َﻻ َﻳ ِﺠﺪ ُﻭﺍ ﻓِﻲ ﺃ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ َﺣ َﺮ ًﺟﺎ ﻣِ ﱠﻤﺎ ﻗَ َ‬ ‫‪ :65 :4\92‬ﻓَ َﻼ َﻭ َﺭ ِﺑّﻚَ َﻻ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ َﺣﺘﱠﻰ ﻳُ َﺤ ِ ّﻜ ُﻤﻮﻙَ ﻓِﻴ َﻤﺎ َ‬
‫ﻋﺔَ‬ ‫ﱠ‬
‫ﺴ ِﻠ ُﻤﻮﺍ ِ ﱠ¡ِ ﺍﻟﻄﺎ َ‬ ‫ّ‬ ‫ْ‬
‫ﻣِﻦ ﺃ ْﻣ ِﺮ ﺍﻟ َﻮﺍﻟِﻲ َﻭﻳُ َ‬ ‫َ‬ ‫ﻀﻴْﺖَ ْ‬ ‫َ‬
‫ﺷ َﺠ َﺮ ﺑَ ْﻴﻨَ ُﻬ ْﻢ ﺛ ُ ﱠﻢ ﻻ ﻳَ ِﺠﺪ ُﻭﺍ ﻓِﻲ ﺃ ْﻧﻔُ ِﺴ ِﻬ ْﻢ َﺣ َﺮ ًﺟﺎ ﻣِ ﱠﻤﺎ ﻗَ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻓَ َﻼ َﻭ َﺭﺑِّﻚَ َﻻ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ َﺣﺘﱠﻰ ﻳُ َﺤ ِ ّﻜ ُﻤﻮﻙَ ﻓِﻴ َﻤﺎ َ‬
‫ﺗَ ْ‬
‫ﺴﻠِﻴ ًﻤﺎ‬
‫ﺷﺪﱠ‬ ‫َ‬ ‫َ‬
‫ﻋﻈﻮﻥَ ﺑِ ِﻪ ﻟﻜَﺎﻥَ َﺧﻴ ًْﺮﺍ ﻟ ُﻬ ْﻢ َﻭﺃ َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬
‫ﺎﺭﻛ ْﻢ َﻣﺎ ﻓﻌَﻠﻮﻩ ُ ﺇِﻻ ﻗﻠِﻴ ٌﻞ ﻣِ ﻨ ُﻬ ْﻢ َﻭﻟ ْﻮ ﺃﻧ ُﻬ ْﻢ ﻓﻌَﻠﻮﺍ َﻣﺎ ﻳُﻮ َ‬‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫ﺴﻜ ْﻢ ﺃ ِﻭ ﺍﺧ ُﺮ ُﺟﻮﺍ ﻣِﻦ ِﺩﻳَ ِ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬
‫ﻋﻠ ْﻴ ِﻬ ْﻢ ﺃ ِﻥ ﺍﻗﺘﻠﻮﺍ ﺃﻧﻔ َ‬‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫‪َ 66 :4\92‬ﻭﻟ ْﻮ ﺃﻧﺎ َﻛﺘ َ ْﺒﻨَﺎ َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬
‫ﺗ َﺜْﺒِﻴﺘًﺎ‬

‫‪35‬‬
 ‫ﻲ ٍ ﻟَ َﻜﺎﻥَ‬
‫ﻋ ِﻠ ّ‬
‫ﻈﻮﻥَ ﺑِ ِﻪ ﻓِﻲ َ‬ ‫ﻋ ُ‬ ‫ﺎﺭ ُﻛ ْﻢ َﻣﺎ َﻓﻌَﻠُﻮﻩ ُ ِﺇ ﱠﻻ ﻗَﻠِﻴ ٌﻞ ﻣِ ْﻨ ُﻬ ْﻢ َﻭﻟَ ْﻮ ﺃ َ ﱠﻧ ُﻬ ْﻢ َﻓﻌَﻠُﻮﺍ ﻣﺎ ﻳُﻮ َ‬ ‫ﻣِﻦ ِﺩﻳَ ِ‬ ‫ﺍﺧ ُﺮﺟُﻮﺍ ْ‬ ‫ﺴ ُﻜ ْﻢ ﺃ َ ِﻭ ْ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﺃَ ِﻥ ﺍ ْﻗﺘُﻠُﻮﺍ ﺃ َ ْﻧﻔُ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭ َﻟ ْﻮ ﺃَﻧﱠﺎ َﻛﺘَ ْﺒﻨَﺎ َ‬
‫ِﻳﺎﺭ ُﻛ ْﻢ ِﺭﺿًﺎ ﻟَﻪ ُ ﻣﺎ ﻓَﻌَﻠُﻮﻩ ُ ﺇِ ﱠﻻ ﻗَﻠِﻴ ٌﻞ ﻣِ ْﻨ ُﻬ ْﻢ َﻭﻟَ ْﻮ ﺃ َ ﱠﻥ‬ ‫ِ‬ ‫ﺩ‬ ‫ْ‬
‫ﻣِﻦ‬ ‫ﻮﺍ‬ ‫ﺟ‬ ‫ﺮ‬
‫ً ِ ُ ُ‬ ‫ﺧ‬ ‫ْ‬ ‫ﺍ‬ ‫ﻭ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ِﻴ‬ ‫ﻠ‬ ‫ﺴ‬
‫ْ‬ ‫َ‬ ‫ﺗ‬ ‫ﺎﻡ‬
‫َِ ِ‬ ‫ﻣ‬ ‫ِﻺ‬ ‫ْ‬ ‫ﻟ‬ ‫ﻮﺍ‬ ‫ﻤ‬ ‫ّ‬ ‫ﻠ‬‫ِ‬
‫َ ْ َ َ ُ‬ ‫ﺳ‬ ‫ﻭ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫ﺴ‬ ‫ُ‬ ‫ﻔ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻠ‬ ‫ُ‬ ‫ﺘ‬ ‫ْ‬
‫ﻗ‬ ‫ﺍ‬ ‫ﻥ‬ ‫َ‬
‫َ ِْ ِ‬ ‫ﺃ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ْﻨﺎ‬ ‫ﺒ‬ ‫َ‬ ‫ﺘ‬ ‫َ‬
‫ﻛ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻧ‬‫َ‬ ‫ﺃ‬ ‫ﺷﺪ ﱠ ﺗ َﺜْﺒِﻴﺘًﺎ – ﺃﻭ‪َ :‬ﻭﻟَ ْﻮ‬ ‫َﺧﻴ ًْﺮﺍ ﻟَ ُﻬ ْﻢ َﻭﺃ َ َ‬
‫ﺷﺪ ﱠ ﺗ َﺜْﺒِﻴﺘ ًﺎ‬ ‫ﻈﻮﻥَ ِﺑ ِﻪ ﻟَﻜﺎﻥَ َﺧﻴ ًْﺮﺍ ﻟَ ُﻬ ْﻢ َﻭﺃ َ َ‬ ‫ﻋ ُ‬ ‫َ‬ ‫ُﻮ‬ ‫ﻳ‬ ‫ﻣﺎ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻠ‬ ‫ﺃ َ ْﻫ َﻞ ْﺍﻟﺨِ َﻼﻑِ َ‬
‫ﻌ‬ ‫َ‬ ‫ﻓ‬
‫ﻴﺮﺍ‬ ‫}َ َﻛﺎﻥَ ﺑِ َﻤﺎ ﺗَ ْﻌ َﻤﻠﻮﻥَ َﺧﺒِ ً‬ ‫ُ‬ ‫‪َ :135 :4\92‬ﻭﺇِ ْﻥ ﺗ َﻠ ُﻮﻭﺍ ﺃ ْﻭ ﺗ ُ ْﻌ ِﺮﺿُﻮﺍ ﻓَﺈ ِ ﱠﻥ ﱠ‬ ‫َ‬ ‫ْ‬
‫ﻴﺮﺍ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﻋ ﱠﻤﺎ ﺃﻣِ ْﺮﺗ ْﻢ ﺑِ ِﻪ ﻓﺈِﻥ }َ ﻛﺎﻥَ ﺑِﻤﺎ ﺗ ْﻌ َﻤﻠﻮ َﻥ ﺧﺒِ ً‬ ‫ﱠ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﺇِ ْﻥ ﺗ َْﻠ ُﻮﻭﺍ ْﺍﻷ َ ْﻣ َﺮ َﻭﺗ ُ ْﻌ ِﺮﺿُﻮﺍ َ‬
‫} ُ ﻳَ ْﺸ َﻬﺪ ُ ِﺑ َﻤﺎ ﺃ َ ْﻧﺰَ َﻝ ﺇِﻟَﻴْﻚَ‬ ‫‪ :166 :4\92‬ﻟَﻜ ِِﻦ ﱠ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻟﻜﻦ ﷲ ﻳﺸﻬﺪ ﺑﻤﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻓﻲ ﻋﻠﻲ‬
‫ﻁ ِﺮﻳﻘًﺎ‬ ‫} ُ ِﻟﻴَ ْﻐﻔ َِﺮ ﻟَ ُﻬ ْﻢ َﻭ َﻻ ِﻟﻴَ ْﻬ ِﺪﻳَ ُﻬ ْﻢ َ‬ ‫ﻅﻠَ ُﻤﻮﺍ ﻟَ ْﻢ ﻳَ ُﻜ ِﻦ ﱠ‬ ‫‪ِ 168 :4\92‬ﺇ ﱠﻥ ﺍﻟﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍ َﻭ َ‬
‫َ‬
‫} ُ ِﻟﻴَ ْﻐﻔ َِﺮ ﻟ ُﻬ ْﻢ َﻭ َﻻ ِﻟﻴَ ْﻬ ِﺪﻳَ ُﻬ ْﻢ ﻁ ِﺮﻳﻘًﺎ‬ ‫َ‬ ‫َ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﺍﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﻅﻠﻤﻮﺍ ﺁﻝ ﻣﺤﻤﺪ ﺣﻘﻬﻢ ﻟ ْﻢ ﻳَﻜُ ِﻦ ﱠ‬
‫ﺽ‬ ‫ﺭ‬
‫َ ْ ِ‬ ‫َ‬ ‫ْ‬
‫ﺍﻷ‬ ‫ﻭ‬ ‫ﺕ‬
‫ِ‬ ‫ﺍ‬ ‫ﺎﻭ‬ ‫ﻤ‬
‫َ َ‬ ‫ﺴ‬
‫ﱠ‬ ‫ﺍﻟ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﺎ‬ ‫ﻣ‬ ‫¡‬‫ﱠ‬
‫ِ ِ ِ َ‬ ‫ﻥ‬ ‫ﱠ‬ ‫ﺈ‬ ‫َ‬ ‫ﻓ‬ ‫ﻭﺍ‬ ‫ﺮ‬
‫ُ‬ ‫ُ‬ ‫ﻔ‬ ‫ﻜ‬‫ْ‬ ‫َ‬ ‫ﺗ‬ ‫ﻥ‬ ‫ْ‬ ‫ﺇ‬ ‫ﻭ‬
‫ً ْ َِ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻟ‬ ‫ﺍ‬ ‫ْﺮ‬ ‫ﻴ‬‫ﺧ‬‫َ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻣِﻦ َﺭ ِﺑّ ُﻜ ْﻢ ﻓَﺂَﻣِ‬ ‫ﻖ ْ‬ ‫ﺳﻮ ُﻝ ﺑِ ْﺎﻟ َﺤ ّ ِ‬ ‫ﺍﻟﺮ ُ‬ ‫ﺎﺱ ﻗَﺪْ َﺟﺎ َء ُﻛ ُﻢ ﱠ‬ ‫‪ :170 :4\92‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ُ‬
‫ﺕ‬‫ﻲ ٍ ﻓَﺈ ِ ﱠﻥ ِ ﱠ¡ِ ﻣﺎ ﻓِﻲ ﺍﻟﺴﱠﻤﺎﻭﺍ ِ‬ ‫ﻲ ٍ ﻓَﺂﻣِ ﻨُﻮﺍ َﺧ ْﻴ ًﺮﺍ ﻟَ ُﻜ ْﻢ َﻭﺇِ ْﻥ ﺗ َ ْﻜﻔُ ُﺮﻭﺍ ﺑِ َﻮ َﻻﻳَ ِﺔ َ‬
‫ﻋ ِﻠ ّ‬ ‫ﻋ ِﻠ ّ‬ ‫ﻖ ﻣِ ْﻦ َﺭﺑِّ ُﻜ ْﻢ ﻓِﻲ َﻭ َﻻﻳَ ِﺔ َ‬ ‫ﺳﻮ ُﻝ ﺑِﺎﻟ َﺤ ّ ِ‬ ‫ْ‬ ‫ﺍﻟﺮ ُ‬ ‫ﺎﺱ ﻗَﺪْ ﺟﺎ َء ُﻛ ُﻢ ﱠ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻳﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ُ‬
‫ﺽ‬ ‫َﻭ َﻣﺎ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬
‫ﺾ ْﺍﻷ َ ْﻣ ِﺮ‬ ‫ﺳﻨُﻄِ ﻴﻌُ ُﻜ ْﻢ ﻓِﻲ ﺑَ ْﻌ ِ‬ ‫}ُ َ‬ ‫‪ :26 :47\95‬ﺫَﻟِﻚَ ﺑِﺄَﻧﱠ ُﻬ ْﻢ ﻗَﺎﻟُﻮﺍ ﻟِﻠﱠﺬِﻳﻦَ ﻛ َِﺮﻫُﻮﺍ َﻣﺎ ﻧ ﱠَﺰ َﻝ ﱠ‬
‫ﺾ ْﺍﻷ َ ْﻣ ِﺮ‬ ‫ﺳﻨُﻄِ ﻴﻌُ ُﻜ ْﻢ ﻓِﻲ ﺑَ ْﻌ ِ‬ ‫ﻲٍ َ‬ ‫ﻋ ِﻠ ّ‬ ‫} ُ ﻓِﻲ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﺫَﻟِﻚَ ﺑِﺄَﻧﱠ ُﻬ ْﻢ ﻗَﺎﻟُﻮﺍ ﻟِﻠﱠﺬِﻳﻦَ ﻛ َِﺮﻫُﻮﺍ ﻣﺎ ﻧ ﱠَﺰ َﻝ ﱠ‬
‫}ِ‬ ‫ﻈﻮﻧَﻪ ُ ﻣِﻦ ﺃ ْﻣ ِﺮ ﱠ‬ ‫َ‬ ‫ْ‬ ‫ﻣِﻦ ﺧ َْﻠ ِﻔ ِﻪ ﻳَ ْﺤﻔَ ُ‬ ‫‪ :11 :13\96‬ﻟَﻪ ُ ُﻣﻌَ ِﻘّﺒَﺎﺕٌ ﻣِ ْﻦ ﺑَ ْﻴ ِﻦ ﻳَﺪ َ ْﻳ ِﻪ َﻭ ْ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻟﻪ ﻣﻌﻘﺒﺎﺕ ﻣﻦ ﺧﻠﻔﻪ ﻭﺭﻗﻴﺐ ﻣﻦ ﺑﻴﻦ ﻳﺪﻳﻪ ﻳﺤﻔﻈﻮﻧﻪ ﺑﺄﻣﺮ ﷲ‬
‫ﻳﻼ‬ ‫ﻋﻠَﻴْﻚَ ْﺍﻟﻘُ ْﺮﺁَﻥَ ﺗ َ ْﻨ ِﺰ ً‬ ‫‪ :23 :76\98‬ﺇِﻧﱠﺎ ﻧَﺤْ ُﻦ ﻧ ﱠَﺰ ْﻟﻨَﺎ َ‬
‫ﻳﻼ‬ ‫ﻲ ٍ ﺗ َ ْﻨ ِﺰ ً‬ ‫ﻋ ِﻠ ّ‬ ‫ﻋﻠَﻴْﻚَ ْﺍﻟﻘُ ْﺮﺁَﻥَ ِﺑ َﻮ َﻻ َﻳ ِﺔ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﺇِﻧﱠﺎ ﻧَﺤْ ُﻦ ﻧ ﱠَﺰ ْﻟﻨَﺎ َ‬
‫}َ ﺷَﺪِﻳﺪ ُ ﺍﻟ ِﻌﻘَﺎ ِ‬
‫ﺏ‬ ‫ْ‬ ‫}َ ﺇِ ﱠﻥ ﱠ‬ ‫ﻋ ْﻨﻪ ُ ﻓَﺎ ْﻧﺘ َ ُﻬﻮﺍ َﻭﺍﺗﱠﻘُﻮﺍ ﱠ‬ ‫‪َ :7 :59\101‬ﻭ َﻣﺎ ﻧَ َﻬﺎ ُﻛ ْﻢ َ‬
‫ﺏ‬ ‫َ‬
‫ﺷﺪِﻳﺪ ﺍﻟ ِﻌﻘﺎ ِ‬ ‫ْ‬ ‫ُ‬ ‫ﱠ‬ ‫ﱠ‬
‫ﻋﻨﻪ ﻓﺎﻧﺘ ُﻬﻮﺍ َﻭﺍﺗﻘﻮﺍ }َ ﻓِﻲ ﻅﻠ ِﻢ ﺁ ِﻝ ُﻣ َﺤ ﱠﻤ ٍﺪ ﺇِﻥ }َ َ‬ ‫ْ‬ ‫ُ‬ ‫ﱠ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻣﺎ ﻧَﻬﺎ ُﻛ ْﻢ َ‬
‫ْ‬
‫ﻕ ُﺭﺅُ ﻭ ِﺳ ِﻬ ُﻢ ﺍﻟ َﺤﻤِ ﻴ ُﻢ‬ ‫ﺼﺐﱡ ﻣِ ْﻦ ﻓَ ْﻮ ِ‬ ‫َﺎﺭ ﻳُ َ‬ ‫ﻣِﻦ ﻧ ٍ‬ ‫ﺖ ﻟَ ُﻬ ْﻢ ﺛِﻴَﺎﺏٌ ْ‬ ‫ّ‬
‫ﺼ ُﻤﻮﺍ ﻓِﻲ َﺭﺑِّ ِﻬ ْﻢ ﻓَﺎﻟﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﻗُ ِﻄﻌَ ْ‬ ‫ﱠ‬ ‫ﺍﺧﺘ َ َ‬ ‫ﺎﻥ ْ‬ ‫ﺼ َﻤ ِ‬ ‫ﺍﻥ َﺧ ْ‬ ‫‪َ :19 :22\103‬ﻫﺬ َ ِ‬
‫ْ‬
‫ﻕ ُﺭﺅُﻭ ِﺳ ِﻬ ُﻢ ﺍﻟ َﺤﻤِ ﻴ ُﻢ‬ ‫َ‬ ‫ْ‬
‫ﺼﺐﱡ ﻣِ ﻦ ﻓ ْﻮ ِ‬ ‫ﻧﺎﺭ ﻳُ َ‬ ‫ْ‬
‫ﻲ ٍ ﻗ ِﻄﻌَﺖْ ﻟ ُﻬ ْﻢ ﺛِﻴﺎﺏٌ ﻣِ ﻦ ٍ‬ ‫َ‬ ‫ّ‬ ‫ُ‬ ‫ﻋ ِﻠ ّ‬ ‫َ‬
‫ﺼ ُﻤﻮﺍ ﻓِﻲ َﺭﺑِّ ِﻬ ْﻢ ﻓﺎﻟﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﺑِ َﻮﻻﻳَ ِﺔ َ‬ ‫ﱠ‬ ‫َ‬ ‫ﺎﻥ ﺍﺧﺘ َ َ‬ ‫ْ‬ ‫ﺼ َﻤ ِ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻫﺬَﺍ ِﻥ َﺧ ْ‬
‫ُ‬
‫ﻄﺎ ُﻥ ﻓِﻲ ﺃ ْﻣﻨِﻴﱠﺘِ ِﻪ‬ ‫ﺸ ْﻴ َ‬ ‫ﻲ ٍ ِﺇ ﱠﻻ ﺇِﺫَﺍ ﺗَ َﻤﻨﱠﻰ ﺃ َ ْﻟﻘَﻰ ﺍﻟ ﱠ‬ ‫ﻣِﻦ ﻗَ ْﺒﻠِﻚَ ﻣِ ْﻦ َﺭﺳُﻮ ٍﻝ َﻭ َﻻ ﻧَ ِﺒ ّ‬ ‫ﺳ ْﻠﻨَﺎ ْ‬ ‫‪َ :52 :22\103‬ﻭ َﻣﺎ ﺃ َ ْﺭ َ‬
‫ُ‬
‫ﺸ ْﻴﻄﺎ ُﻥ ﻓِﻲ ﺃ ْﻣﻨِﻴﱠﺘِ ِﻪ‬ ‫َ‬ ‫ْ‬
‫ﺙ ﺇِﻻ ﺇِﺫَﺍ ﺗَ َﻤﻨﱠﻰ ﺃﻟﻘَﻰ ﺍﻟ ﱠ‬ ‫َ‬ ‫ﱠ‬ ‫ﻲ ٍ َﻭ َﻻ ُﻣ َﺤﺪ ﱠ ٍ‬ ‫ﺳﻮ ٍﻝ َﻭﻻ ﻧَﺒِ ّ‬ ‫ﻣِﻦ ﻗَ ْﺒﻠِﻚَ ﻣِ ْﻦ َﺭ ُ‬ ‫ﺳﻠﻨﺎ ْ‬ ‫ْ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻣﺎ ﺃ َ ْﺭ َ‬
‫ﻖ‬‫‪ :6 :5\112‬ﻓَﺎ ْﻏ ِﺴﻠُﻮﺍ ُﻭ ُﺟﻮ َﻫ ُﻜ ْﻢ َﻭﺃ َ ْﻳ ِﺪﻳَ ُﻜ ْﻢ ﺇِﻟَﻰ ْﺍﻟ َﻤ َﺮﺍﻓِ ِ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻓَﺎ ْﻏ ِﺴﻠُﻮﺍ ُﻭ ُﺟﻮ َﻫ ُﻜ ْﻢ َﻭﺃ َ ْﻳ ِﺪﻳَ ُﻜ ْﻢ ﻣِ ﻦَ ْﺍﻟ َﻤ َﺮﺍﻓِ ِ‬
‫ﻖ‬
‫ﻣِﻦ َﺭ ِﺑّﻚَ‬ ‫ﺳﻮ ُﻝ ﺑَ ِﻠّ ْﻎ َﻣﺎ ﺃ ُ ْﻧ ِﺰ َﻝ ﺇِﻟَﻴْﻚَ ْ‬ ‫ﺍﻟﺮ ُ‬ ‫‪ :67 :5\112‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﱠ‬
‫ﺳﻮ ُﻝ ﺑﻠﻎ ﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻣﻦ ﺭﺑﻚ ﻓﻲ ﻋﻠﻲ‬ ‫ﺍﻟﺮ ُ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﱠ‬
‫ﻋ ْﻦ ﺃ َ ْﺷﻴَﺎ َء ﺇِ ْﻥ ﺗ ُ ْﺒﺪ َ ﻟَ ُﻜ ْﻢ ﺗَﺴُﺆْ ُﻛ ْﻢ‬ ‫‪َ :101 :5\112‬ﻻ ﺗَﺴْﺄَﻟُﻮﺍ َ‬
‫ﺴﺆْ ُﻛ ْﻢ‬ ‫ﻋ ْﻦ ﺃ َ ْﺷﻴﺎ َء ﻟَ ْﻢ ﺗ ُ ْﺒﺪ َ ﻟَ ُﻜ ْﻢ ِﺇ ْﻥ ﺗ ُ ْﺒﺪ َ ﻟَ ُﻜ ْﻢ ﺗ َ ُ‬ ‫ﺴﺌَﻠُﻮﺍ َ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻻ ﺗ َ ْ‬
‫ﺳﻮﻟﻪ ُ َﻭﺍﻟ ُﻤﺆْ ﻣِ ﻨُﻮﻥَ‬ ‫ْ‬ ‫ُ‬ ‫ﻋ َﻤﻠﻜ ْﻢ َﻭ َﺭ ُ‬ ‫ُ‬ ‫َ‬ ‫}ُ َ‬ ‫ﺴﻴَ َﺮﻯ ﱠ‬ ‫ُ‬
‫‪َ :105 :9\113‬ﻭﻗُ ِﻞ ﺍ ْﻋ َﻤﻠﻮﺍ ﻓَ َ‬
‫ﺳﻮﻟُﻪُ َﻭ ْﺍﻟ َﻤﺄ ُﻣﻮﻧُﻮﻥَ‬ ‫ْ‬ ‫ﻋ َﻤﻠَ ُﻜ ْﻢ َﻭ َﺭ ُ‬ ‫}ُ َ‬ ‫ﺴﻴَ َﺮﻯ ﱠ‬ ‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪َ :‬ﻭﻗُ ِﻞ ﺍ ْﻋ َﻤﻠُﻮﺍ ﻓَ َ‬
‫ﺎﺟ ِﺮﻳﻦَ‬ ‫ﻲ ِ َﻭﺍﻟ ُﻤ َﻬ ِ‬ ‫ْ‬ ‫ﻋﻠَﻰ ﺍﻟﻨﱠﺒِ ّ‬ ‫}ُ َ‬ ‫َﺎﺏ ﱠ‬ ‫‪ :117 :9\113‬ﻟَﻘَﺪْ ﺗ َ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻟﻘﺪ ﺗﺎﺏ ﷲ ﺑﺎﻟﻨﺒﻲ ﻋﻠﻰ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ‬
‫ُﻭﻑ َﺭﺣِ ﻴ ٌﻢ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﺑِ ْﺎﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ َﺭﺅ ٌ‬ ‫ﻳﺺ َ‬ ‫ﻋﻨِﺘ ﱡ ْﻢ َﺣ ِﺮ ٌ‬ ‫ﻋﻠَ ْﻴ ِﻪ َﻣﺎ َ‬ ‫ﻳﺰ َ‬ ‫ﻋ ِﺰ ٌ‬ ‫ﻣِﻦ ﺃ َ ْﻧﻔُ ِﺴ ُﻜ ْﻢ َ‬ ‫ﺳﻮ ٌﻝ ْ‬ ‫‪ :128 :9\113‬ﻟَﻘَﺪْ َﺟﺎ َء ُﻛ ْﻢ َﺭ ُ‬
‫ﻭﻑ َﺭﺣِ ﻴ ٌﻢ‬ ‫ﻋﻠ ْﻴﻨَﺎ ﺑِﺎﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ َﺭ ُء ٌ‬ ‫ْ‬ ‫َ‬ ‫ﻳﺺ َ‬ ‫ﻋﻨِﺘﻨَﺎ َﺣ ِﺮ ٌ‬ ‫ْ‬ ‫ﻋﻠ ْﻴ ِﻪ َﻣﺎ َ‬ ‫َ‬ ‫ﻋ ِﺰﻳﺰ َ‬ ‫ٌ‬ ‫َ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ :‬ﻟَﻘَﺪْ َﺟﺎ َءﻧَﺎ َﺭﺳُﻮﻝ ﻣِﻦ ﺃﻧﻔ ِﺴﻨَﺎ َ‬
‫ُ‬ ‫ْ‬ ‫ْ‬ ‫ٌ‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﻟﺪﻯ ﺍﻟﺸﻴﻌﺔ ﻗﺎﻋﺪﺓ ﻣﻀﻄﺮﺩﺓ ﻣﻔﺎﺩﻫﺎ‪:‬‬
‫‪ -‬ﺃﻳﻨﻤﺎ ﻭﺟﺪﺕ »ﺃُﻧﺰﻝ ﺇﻟﻴﻚ« ﺃﻭ »ﺃﻧﺰﻝ ﷲ« ﺃﻭ ﻣﺎ ﺷﺎﺑﻬﻬﻤﺎ ﻓﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺑﺄﻧﻪ ُﺣﺬﻓﺖ ﻣﻨﻬﺎ ﺟﻤﻠﺔ »ﻓﻲ ﻋﻠﻲ«‪.‬‬
‫‪ -‬ﺃﻳﻨﻤﺎ ﻭﺟﺪﺕ ﻛﻠﻤﺔ »ﻅﻠﻤﻮﺍ« ﻓﻘﺪ ُﺣﺬﻓﺖ ﺟﻤﻠﺔ »ﺁﻝ ﻣﺤﻤﺪ ﺣﻘﻬﻢ«‪.‬‬
‫‪ -‬ﺃﻳﻨﻤﺎ ﻭﺟﺪﺕ ﻛﻠﻤﺔ »ﺃﺷﺮﻛﻮﺍ« ﻓﻘﺪ ُﺣﺬﻓﺖ ﺟﻤﻠﺔ »ﻓﻲ ﻭﻻﻳﺔ ﻋﻠﻲ«‪.‬‬
‫ﺣﺮﻓﺖ ﻭﺃﺻﻠﻬﺎ »ﺃﺋﻤﺔ«‪.‬‬ ‫‪ -‬ﺃﻳﻨﻤﺎ ﻭﺟﺪﺕ ﻛﻠﻤﺔ »ﺃﻣﺔ« ﻓﻘﺪ ِ ّ‬
‫ﺣﺼﺮﺍ ﺑﻘﻀﻴﺔ ﺍﻹﻣﺎﻣﺔ ﺍﻟﺘﻲ ﻫﻲ ﺃﺣﺪ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﻋﻨﺪﻫﻢ‪.‬‬ ‫ً‬ ‫ﻭﺑﺎﻟﻤﺨﺘﺼﺮ ﺍﻟﺸﺪﻳﺪ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺇﻥ ﺍﻟﺘﻐﻴﻴﺮﺍﺕ ﺍﻟﺘﻲ ﻳﺪﺧﻠﻬﺎ ﺍﻟﺸﻴﻌﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﺗﻜﺎﺩ ﺗﺘﻌﻠﻖ‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺴﻲ ﻭﺭﺍء ﺍﺗﻬﺎﻡ ﺍﻟﺸﻴﻌﺔ ﻟﻌﺜﻤﺎﻥ ﺑﺘﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺮﺋﻴﺴﻲ ﻭﺭﺍء ﺍﺗﻬﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺑﺘﺤﺮﻳﻒ ﻛﺘﺒﻬﻢ ﻫﻮ‬
‫ﻋﺪﻡ ﺫﻛﺮ ﺍﺳﻢ ﻣﺤﻤﺪ‪ .‬ﻭﺍﻟﺸﻴﻌﺔ ﻻ ﺗﻜﺘﻔﻲ ﺑﺈﺿﺎﻓﺔ ﻋﻨﺎﺻﺮ ﺍﻟﻮﻻﻳﺔ ﻓﻲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻻ ﺑﻞ ﺗﻔﺴﺮ ﺑﻌﺾ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻟﺼﺎﻟﺢ ﺗﻠﻚ ﺍﻟﻮﻻﻳﺔ ﺑﺼﻮﺭﺓ ﻣﻔﻌﻤﺔ‬
‫ﻣﺜﻼ ﻫﺎﻣﺶ ﺍﻵﻳﺘﻴﻦ ‪ 3 :85\27‬ﻭ‪.(76 :15\54‬‬ ‫ﺑﺎﻟﺨﻴﺎﻝ )ﺃﻧﻈﺮ ً‬

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‫ﻭﺇﺣﻘﺎﻗًﺎ ﻟﻠﺤﻖ ﻳﺠﺐ ﺃﻥ ﻧﺸﻴﺮ ﺇﻟﻰ ﺃﻥ ﺍﻟﺸﻴﻌﺔ ﻻ ﻳﻘﻮﻟﻮﻥ ﺑﺼﺤﺔ ﻛﻞ ﻣﺎ ﺟﺎء ﻋﻦ ﺍﻟﺘﺤﺮﻳﻒ ﻓﻲ ﻛﺘﺒﻬﻢ‪ ،1‬ﺇﻻ ﺍﻧﻬﻢ ﻳﻘﺒﻠﻮﻥ ﺍﻟﻤﺼﺤﻒ ﺍﻟﻌﺜﻤﺎﻧﻲ ﻋﻠﻰ ﻣﻀﺾ‬
‫}ِ ]ﺟﻌﻔﺮ‬ ‫ﻋ ْﺒ ِﺪ ﱠ‬ ‫ﻋﻠَﻰ ﺃ َ ِﺑﻲ َ‬ ‫ﻭﻳﻌﺘﺒﺮﻭﻥ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺤﻘﻴﻘﻲ – ﻭﻫﻮ ﻣﺼﺤﻒ ﻋﻠﻲ – ﺳﻮﻑ ﻳﺄﺗﻲ ﺑﻪ ﺍﻟﻤﻬﺪﻱ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﻜﻠﻴﻨﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ‪» :‬ﻗَ َﺮﺃ َ َﺭ ُﺟ ٌﻞ َ‬
‫ﺎﻡ‬
‫َ‬ ‫َ‬ ‫ﻗ‬ ‫ﺍ‬‫َ‬ ‫ﺫ‬ ‫ﺈ‬ ‫َ‬
‫ُِ ِ‬ ‫ﻓ‬ ‫ﻢ‬‫ﺋ‬ ‫ﺎ‬‫َ‬ ‫ﻘ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻮﻡ‬ ‫ُ‬
‫ﺎﺱ َ َ َ‬
‫ﻘ‬‫ﻳ‬ ‫ﻰ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﺣ‬ ‫ﻋ ْﻦ َﻫ ِﺬ ِﻩ ْﺍﻟﻘ َِﺮﺍ َءﺓِ ﺍ ْﻗ َﺮﺃْ َﻛ َﻤﺎ ﻳَ ْﻘ َﺮﺃ ُ ﺍﻟﻨﱠ ُ‬
‫ﻒ َ‬ ‫}ِ ﻛُ ﱠ‬‫ﻋ ْﺒ ِﺪ ﱠ‬ ‫ﻋﻠَﻰ َﻣﺎ َﻳ ْﻘ َﺮﺃُﻫَﺎ ﺍﻟﻨﱠ ُ‬
‫ﺎﺱ ﻓَﻘَﺎ َﻝ ﺃَﺑُﻮ َ‬ ‫ْﺲ َ‬ ‫ﺳﺘ َ ِﻤ ُﻊ ُﺣ ُﺮﻭﻓًﺎ ﻣِ ﻦَ ْﺍﻟﻘُ ْﺮ ِ‬
‫ﺁﻥ ﻟَﻴ َ‬ ‫ﺍﻟﺼﺎﺩﻕ[ َﻭﺃَﻧَﺎ ﺃ َ ْ‬
‫ﻲ« ‪ .‬ﻭﻳﻘﻮﻝ ﻧﻌﻤﺔ ﷲ ﺍﻟﺠﺰﺍﺋﺮﻱ )ﺍﻟﻤﺘﻮﻓﻲ ﻋﺎﻡ ‪ (1701‬ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻷﻧﻮﺍﺭ‬ ‫‪2‬‬
‫ﻋ ِﻠ ﱞ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫ﻒ ﺍﻟﺬِﻱ ﻛﺘﺒَﻪ َ‬ ‫ﺼ َﺤ َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ّ‬
‫ﻋﻠﻰ َﺣ ِﺪ ِﻩ َﻭﺃﺧ َﺮ َﺝ ﺍﻟ ُﻤ ْ‬ ‫َ‬ ‫ﱠ‬
‫ﻋﺰ َﻭ َﺟﻞ َ‬ ‫ﱠ‬ ‫ﱠ‬
‫َﺎﺏ }ِ َ‬ ‫ْﺍﻟﻘَﺎﺋِ ُﻢ ﻗَ َﺮﺃ َ ِﻛﺘ َ‬
‫ﺍﻟﻨﻌﻤﺎﻧﻴﺔ‪» :‬ﻓﺈﻥ ﻗﻠﺖ ﻛﻴﻒ ﺟﺎﺯ ﺍﻟﻘﺮﺍءﺓ ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﻣﺎ ﻟﺤﻘﻪ ﻣﻦ ﺍﻟﺘﻐﻴﻴﺮ؟ ﻗﻠﺖ‪ :‬ﻗﺪ ﺭﻭﻱ ﻓﻲ ﺍﻷﺧﺒﺎﺭ ﺃﻧﻬﻢ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺃﻣﺮﻭﺍ ﺷﻴﻌﺘﻬﻢ ﺑﻘﺮﺍءﺓ ﻫﺬﺍ‬
‫ﺍﻟﻤﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﻏﻴﺮﻫﺎ ﻭﺍﻟﻌﻤﻞ ﺑﺄﺣﻜﺎﻣﻪ ﺣﺘﻰ ﻳﻈﻬﺮ ﻣﻮﻻﻧﺎ ﺻﺎﺣﺐ ﺍﻟﺰﻣﺎﻥ ﻓﻴﺮﺗﻔﻊ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﻭﻳﺨﺮﺝ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺬﻱ ﺃﻟﻔﻪ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻴﻘﺮﻯ ﻭﻳﻌﻤﻞ ﺑﺄﺣﻜﺎﻣﻪ«‪ .3‬ﻭﻳﻘﻮﻝ ﺍﻟﻌﻼﻣﺔ ﻋﺪﻧﺎﻥ ﺍﻟﺒﺤﺮﺍﻧﻲ‪» :‬ﺇﻥ ﺍﻟﺤﺚ ﻣﻨﻬﻢ ]ﺃﻱ ﺍﻷﺋﻤﺔ[ ﻋﻠﻰ ﻗﺮﺍءﺗﻪ ﻻ‬
‫ﻳﻨﺎﻓﻲ ﻭﻗﻮﻉ ﺍﻻﺧﺘﻼﻝ ﻓﻴﻪ‪ .‬ﺍﻻ ﺗﺮﻯ ﺃﻧﻬﻢ ﺣﺜﻮﺍ ﻋﻠﻰ ﺍﻻﻗﺘﺪﺍء ﺑﺄﺋﻤﺘﻬﻢ ]ﺃﺋﻤﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ[ ﺍﻟﻔﺴﻘﺔ ﺍﻟﻜﻔﺮﺓ ﻭﺗﺸﻴﻴﻊ ﺟﻨﺎﺋﺰﻫﻢ ﻭﺍﻧﻘﺎﺫ ﻏﺮﻳﻘﻬﻢ ﻭﻣﺆﺍﻛﻠﺘﻬﻢ ﻭﻣﺴﺎﻭﺭﺗﻬﻢ‬
‫ﻣﻊ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺮ ﺍﻟﺜﺎﺑﺖ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ«‪ .4‬ﻭﻻ ﺩﺍﻉ ﻟﻠﻤﺰﻳﺪ ﻣﻦ ﺍﻻﻗﺘﺒﺎﺳﺎﺕ‪.‬‬
‫ﻭﻟﻠﺘﺬﻛﻴﺮ‪ ،‬ﺗﻤﺖ ﺍﻹﺷﺎﺭﺓ ﻓﻲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻭﺍﻟﻬﻮﺍﻣﺶ ﺇﻟﻰ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺑﺄﺭﻗﺎﻡ ﻏﻴﺮ ﻣﺴﺒﻮﻗﺔ ﺑﺄﺣﺮﻑ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﻘﺮﺍءﺓ ﺧﺎﺻﺔ ﺑﺎﻟﺸﻴﻌﺔ ﺳﺒﻘﻨﺎﻫﺎ‬
‫ﺻﺎ ﺑﺎﻟﺸﻴﻌﺔ ﺫﻛﺮﻧﺎﻩ ﺗﺤﺖ ﺣﺮﻑ ﺕ‪ ،‬ﻭﻗﺪ ﺳﺒﻘﻨﺎﻩ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺑﻌﺒﺎﺭﺓ »ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ«‪ .‬ﻭﺇﺫﺍ ﻟﻢ‬ ‫ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺑﻌﺒﺎﺭﺓ »ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ«‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﻔﺴﻴﺮ ﺧﺎ ً‬
‫ﺗﻔﺴﻴﺮﺍ‪ ،‬ﺳﺒﻘﻨﺎﻩ ﺑﻌﺒﺎﺭﺓ »ﻗﺮﺍءﺓ ﺃﻭ ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ«‪ .‬ﻫﺬﺍ ﻭﻻ ﻧﺬﻛﺮ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﺘﻲ ﻳﺸﺘﺮﻙ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ ﻭﺍﻟﺘﻲ ﺗﻢ‬ ‫ً‬ ‫ﻳﻜﻦ ﻭﺍﺿ ًﺤﺎ ﺇﻥ ﻛﺎﻥ ﻗﺮﺍءﺓ ﺃﻭ‬
‫ﺇﺛﺒﺎﺗﻬﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ‪.‬‬
‫ﻓﻤﺜﻼ ﻟﻢ ﻧﺄﺧﺬ ﺑﺎﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺍﻟﻤﺘﻮﺍﺟﺪﺓ ﻓﻲ ﻣﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ‬ ‫ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﻫﻮﺍﻣﺶ ﻛﺘﺎﺑﻨﺎ ﻟﻴﺴﺖ ﺷﺎﻣﻠﺔ‪ً .‬‬
‫ﺗﻨﺴﺐ ﺧﻄﺄ ً ﺇﻟﻰ ﺍﻟﺨﻠﻴﻔﺔ ﻋﺜﻤﺎﻥ ﻭﺍﻟﺘﻲ ﻛﺘﺒﺖ ﺳﻨﻴﻦ ﻁﻮﻳﻠﺔ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ .‬ﻓﻼ ﻭﺟﻮﺩ ﻟﻠﻤﺼﺎﺣﻒ ﺍﻟﺘﻲ ﺗﻘﻮﻝ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻥ ﻋﺜﻤﺎﻥ ﺇﺳﺘﻜﺘﺒﻬﺎ ﻭﺃﺭﺳﻠﻬﺎ ﺇﻟﻰ‬
‫ﺍﻷﻣﺼﺎﺭ‪ .‬ﻭﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﺘﻲ ﺗﻨﺴﺐ ﺧﻄﺄ ً ﻟﻌﺜﻤﺎﻥ ﻏﻴﺮ ﻛﺎﻣﻠﺔ ﻭﺗﺘﻀﻤﻦ ﺍﺧﺘﻼﻓﺎﺕ ﺑﻴﻨﻬﺎ‪ ،5‬ﻧﺎﻫﻴﻚ ﻋﻦ ﻣﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﻭﺟﺪﺕ ﻓﻲ ﺻﻨﻌﺎء ﻭﺍﻟﺘﻲ ﻣﺎ‬
‫ﺯﺍﻟﺖ ﺃﻛﺜﺮﻳﺘﻬﺎ ﻣﺤﺠﻮﺭﺓ ﻷﺳﺒﺎﺏ ﻣﺠﻬﻮﻟﺔ‪ ،‬ﻭﻗﺪ ﺗﺄﺧﺬ ﺳﻨﻴﻦ ﻁﻮﻳﻠﺔ ﻗﺒﻞ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‪ .‬ﻛﻤﺎ ﺃﻧﻨﺎ ﺗﻔﺎﺩﻳﻨﺎ ﺫﻛﺮ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﻴﻦ ﺍﻟﻤﺪﺍﺭﺱ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻣﺜﻞ ﺍﻟﻤﻌﺘﺰﻟﺔ‬
‫ﻣﺜﻼ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(164 :4\92‬ﻭﻟﻢ ﻧﺮﺩ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻓﻴﻤﺎ ﻳﻌﺘﺒﺮﻩ‬ ‫ﻭﺍﻟﺒﺎﻁﻨﺔ ﻭﺍﻷﺷﻌﺮﻳﺔ ﻭﻫﻲ ﻛﺜﻴﺮﺓ ﻭﺇﻥ ﺃﺷﺮﻧﺎ ﺇﻟﻰ ﺑﻌﻀﻬﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ )ﺃﻧﻈﺮ ً‬
‫ﺍﻟﻔﻘﻬﺎء ﻭﺍﻟﻤﻔﺴﺮﻭﻥ ﻗﺮﺍءﺍﺕ ﻣﺘﻮﺍﺗﺮﺓ ﻭﻗﺮﺍءﺍﺕ ﺷﺎﺫﺓ‪ .‬ﻓﻠﻴﺲ ﺍﻟﻤﻘﺼﻮﺩ ﻫﻨﺎ ﻋﻤﻞ ﻛﺘﺎﺏ ﻓﻲ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺑﻞ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻘﺎﺭﻱء ﺇﻟﻰ ﺃﻫﻤﻬﺎ‪ ،‬ﻭﻣﻨﻬﺎ ﻗﺪ‬
‫ﻳﺘﻮﺳﻊ ﻓﻲ ﺩﺭﺍﺳﺘﻬﺎ ﺍﻥ ﻫﻤﻪ ﺍﻷﻣﺮ‪ .‬ﻭﻗﺪ ﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﻋﻠﻰ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺑﺮﻭﺍﻳﺔ ﺣﻔﺺ ﻭﻫﻲ ﺍﻟﻤﺘﺪﺍﻭﻟﺔ ﻓﻲ ﻣﺼﺮ ﻭﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻷﺧﺮﻯ‪ .‬ﻭﻳﺸﺎﺭ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﺃﻫﻞ ﺍﻟﺤﺪﻳﺚ ﻳﺮﺩﱡﻭﻥ ﺣﺪﻳﺚ ﺣﻔﺺ ﻭﻳﻌﺘﺒﺮﻭﻧﻪ ﻟﻴﺲ ﺑﺜﻘﺔ ﻭﺃﻥ ﺃﺣﺎﺩﻳﺜﻪ ﻛﻠﻬﺎ ﻣﻨﺎﻛﻴﺮ ﻭﺃﻧﻪ ﺿﻌﻴﻒ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻣﺘﺮﻭﻙ ﻻ ﻳﺼﺪﻕ‪،‬‬
‫ﻭﻛﺎﻥ ﻛﺬﺍﺑًﺎ ﻳﻀﻊ ﺍﻷﺣﺎﺩﻳﺚ‪ .‬ﻓﻜﻴﻒ ﺇﺫﻥ ﺗﺆﺧﺬ ﺭﻭﺍﻳﺘﻪ؟ ﻳﺮﺩ ﺍﻟﺒﻌﺾ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﺄﻧﻪ ﻻ ﺗﻌﺎﺭﺽ ﺑﻴﻦ ﺿﻌﻔﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺇﻣﺎﻣﺘﻪ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ‪ .‬ﻓﻘﺪ‬
‫ﻱ ِ ﺭﺟ ٍﻞ ﺁﺧﺮ ﻓﻲ ﺍﻟﺠﺎﻧﺐ ﺍﻟﺜﺎﻧﻲ‪.6‬‬ ‫ﻋﻠَ ًﻤﺎ ﻓﻲ ﺍﻟﺠﺎﻧﺐ ﺍﻷﻭﻝ‪ ،‬ﻭﻛﺄ ّ‬ ‫ﺐ ﺁﺧﺮ‪ ،‬ﻓﻴﻜﻮﻥ َ‬ ‫ﻳﺼﺮﻑ ﺍﻟﺮﺟﻞ ﻛﻞ ﻁﺎﻗﺘﻪ ﻭﺟﻬﺪﻩ ﻭﺍﻫﺘﻤﺎﻣﻪ ﻓﻲ ﺟﺎﻧﺐ‪ ،‬ﻭﻳُﺸﺎﺭﻙ ﻓﻲ ﺟﺎﻧ ٍ‬
‫ﻭﻋﻤﻠﻲ ﻫﺬﺍ ﻻ ﻳﻘﺼﺪ ﺯﺭﻉ ﺍﻟﺘﻔﺮﻗﺔ ﺑﻴﻦ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ‪ .‬ﻓﻔﻘﻬﺎء ﺍﻟﺴﻨﺔ ﺃﻧﻔﺴﻬﻢ ﻳﻌﺘﺮﻓﻮﻥ ﺑﻮﺟﻮﺩ ﻋﺪﺩ ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺗﻤﺲ ﺃﻛﺜﺮ ﻣﻦ ﻧﺼﻒ ﺁﻳﺎﺕ‬
‫ﻛﺒﻴﺮﺍ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺿﺎﻉ )ﻷﺳﺒﺎﺏ ﻏﻴﺒﻴﺔ ﻻ ﻳﻘﺒﻞ ﺑﻬﺎ ﺍﻟﺒﺎﺣﺚ(‪ ،‬ﻭﻣﺎ ﺿﺎﻉ ﻣﻨﻪ ﻗﺪ ﻳﺼﻞ ﺇﻟﻰ ﺛﻠﺜﻲ ﺣﺠﻢ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‬ ‫ً‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﻤﺎ ﻳﻌﺘﺮﻓﻮﻥ ﺃﻥ ﻋﺪﺩ ًﺍ‬
‫ﻗﺮﺁﻥ ﻋﺜﻤﺎﻥ ﺍﻟﺤﺎﻟﻲ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺸﻴﻌﺔ ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﻳﻘﺒﻠﻮﺍ ﺑﺤﻘﻴﻘﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﻫﻮ ﺗﺮﺍﻛﻢ ﻟﻤﻌﻠﻮﻣﺎﺕ ﺗﻢ ﺗﺠﻤﻴﻌﻬﺎ ﺑﺼﻮﺭﺓ ﻋﺸﻮﺍﺋﻴﺔ ﻣﻤﺎ ﻳﺠﻌﻞ‬
‫ﺑﺪﻻ ﻣﻦ ﺃﻥ ﻳﺘﺨﺎﺻﻢ ﺍﻟﺸﻴﻌﺔ ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻓﻴﻤﺎ ﻳﺨﺺ ﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻥ ﻳﻨﻈﺮﻭﺍ ﻟﻠﻘﺮﺁﻥ ﻧﻈﺮﺓ ﺗﺎﺭﻳﺨﻴﺔ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﻜﺸﻜﻮﻝ ﻣﻨﻪ ﺇﻟﻰ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭ ً‬
‫ﻻ ﻧﻈﺮﺓ ﻋﻘﺎﺋﺪﻳﺔ‪ ،‬ﺗﻤﺎ ًﻣﺎ ﻛﻤﺎ ﻧﻨﻈﺮ ﺍﻟﻴﻮﻡ ﻟﻜﺘﺎﺏ ﺃﻟﻒ ﻟﻴﻠﺔ ﻭﻟﻴﻠﺔ ﺍﻟﺬﻱ ﻧﻤﻠﻚ ﻣﻨﻪ ﻁﺒﻌﺎﺕ ﻣﺨﺘﻠﻔﺔ ﺩﻭﻥ ﺃﻥ ﺗﺜﻴﺮ ﺍﻟﻨﺰﺍﻋﺎﺕ‪.‬‬
‫‪ (13‬ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ‬
‫ﻳﺘﺼﻞ ﻣﻮﺿﻮﻉ ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍءﺍﺕ ﻓﻲ ﺑﻌﺾ ﺟﻮﺍﻧﺒﻪ ﺑﻤﻮﺿﻮﻉ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ‪ .‬ﻓﻮﻓﻘًﺎ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺍﺳﺘﻤﺮ ﺍﻟﻮﺣﻲ ﻟﻤﺪﺓ ‪ 23‬ﻋﺎ ًﻣﺎ ﻭﻗﺪ‬
‫ﻣﺘﻐﻴﺮﺍ‪ .‬ﻭﻛﺄﻱ ﻧﻈﺎﻡ ﻗﺎﻧﻮﻧﻲ ﻁﺮﺃﺕ ﻋﻠﻴﻪ ﺗﻐﻴﺮﺍﺕ ﺗﺤﻜﻤﻬﺎ ﺿﻮﺍﺑﻂ ﺍﺧﺘﻠﻔﺖ ﺣﺴﺐ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﻫﻨﺎ ﻳﺘﺪﺧﻞ ﻣﻮﺿﻮﻉ ﺍﻟﻨﺴﺦ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻪ ﺍﻟﻔﻘﻬﺎء‬ ‫ً‬ ‫ﺻﺎﺣﺐ ﻣﺠﺘﻤﻌًﺎ‬
‫ﺑﺄﻧﻪ ﺭﻓﻊ ﺍﻟﺸﺎﺭﻉ ﺣﻜ ًﻤﺎ ﺷﺮﻋﻴًﺎ ﺑﺪﻟﻴﻞ ﺷﺮﻋﻲ ﻣﺘﺄﺧﺮ‪ .‬ﻭﻫﺬﺍ ﻳﺤﺪﺙ ﻋﻨﺪﻣﺎ ﻳﺘﻌﺎﺭﺽ ﻧﺼﻴﻦ ﻭﻋُﺮﻑ ﺗﺎﺭﻳﺦ ﻛﻞ ﻣﻨﻬﻤﺎ ﻓﺎﻟﻤﺘﺄﺧﺮ ﻳﻨﺴﺦ ﺍﻟﻤﺘﻘﺪﻡ‪ .7‬ﻭﻫﻨﺎ ﺗﻜﻤﻦ‬
‫ﺃﻫﻤﻴﺔ ﻣﻌﺮﻓﺔ ﺗﺴﻠﺴﻞ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫َ‬ ‫َ‬ ‫َ‬
‫ﺴﻦَ ﺇِﻟﻴﻜﻢ ﻭﻛﺜ َﺮﻛﻢ‪ ،‬ﺃﻧﱠﻪ ﻳُﺴَ ﱠﺮ ﺃﻳﻀًﺎ ﺇِﺫﺍ ﺃﻫﻠﻜَﻜﻢ‬‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬
‫ﺴ ﱠﺮ ﺇِﺫﺍ ﺃ َﺣ َ‬ ‫ﺍﻟﺮﺏﱠ ﻛﺎ َﻥ ﻳُ َ‬ ‫َ‬
‫ﺟﺎءﺕ ﻛﻠﻤﺔ ﻧﺴﺦ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺒﺮﻳﺔ ﺑﻤﻌﻨﻰ ﺍﻹﺯﺍﻟﺔ ﻓﻲ ﺃﺭﺑﻊ ﺁﻳﺎﺕ‪ :‬ﻛﻤﺎ ﺃ ﱠﻥ ﱠ‬
‫ﺻﻠﻮﻥَ ﻣِ َﻦ ﺍﻷ َ ْﺭﺽ ﻭﺍﻟﻐﺎﺩِﺭﻭﻥَ ﻳُﻘﺘ َﻠﻌﻮﻥَ‬ ‫ﺮﺍﺭ ﻓﻴُﺴﺘ َﺄ َ‬ ‫ﺷ ُ‬ ‫ﺭﺽ ﺍﻟﱠﺘﻲ ﺃَﻧﺖَ ﺩﺍﺧِ ﻞ ﺇِﻟﻴﻬﺎ ﻟِﺘ َِﺮﺛَﻬﺎ )ﺗﺜﻨﻴﺔ ‪(63 :28‬؛ ﺃ َ ﱠﻣﺎ ﺍﻷ َ ْ‬ ‫ﻭﺃَﺑﺎﺩَﻛﻢ‪ ،‬ﻓﺘُﻘﺘَﻠَﻌﻮﻥَ )וְ נִסַּ חְ תֶּ ם֙ ( ﻣِ ﻦ ﻋﻠﻰ ﺍﻷ َ ِ‬
‫ﺾ ﻋﻠَﻴﻚَ ﻭﻣِ ﻦَ‬ ‫ﻓﺎ¡ ُ ﻟﻸﺑِ ِﺪ ﻳُﺪَﻣّﺮﻙَ ﻳَ ْﻘﺒِ ُ‬ ‫ﻨﺼﺐُ َﻣﻌﺎﻟ َِﻢ ﺍﻷﺭ َﻣﻠَﺔ )ﺍﻷﻣﺜﺎﻝ ‪(25 :15‬؛ ﻟِﺬﺍ ّ‬ ‫َ‬ ‫ﺍﻟﺮﺏّ ﻳُﺪَ ّﻣﺮ )יִ ַסּ֥ח׀( ﺑَﻴﺖَ ﺍﻟ ُﻤﺘ َ َﻜﺒِّﺮﻳﻦ ﻭﻳَ ِ‬ ‫)יִ ְסּ ֥חוּ( ﻣِ ﻨﻬﺎ )ﺍﻷﻣﺜﺎﻝ ‪(22 :2‬؛ ﱠ‬
‫ﺴﺘﺄﺻﻠُﻚَ )ﻣﺰﺍﻣﻴﺮ ‪ .(7 :52‬ﻭﺟﺎءﺕ ﻛﻠﻤﺔ ﻧﺴﺦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺁﻳﺘﻴﻦ ﻫﺠﺮﻳﺘﻴﻦ‪ :‬ﺍﻵﻳﺔ ‪ 106 :2|87‬ﻭﺍﻵﻳﺔ‬ ‫ِ‬ ‫ﺭﺽ ﺍﻷﺣْﻴﺎ َء ﻳَ‬ ‫ﺍﻟﺨَﻴﻤ ِﺔ ﻳَﻘﺘ َ ِﻠﻌُﻚَ )וְ יִסָּ חֲ‪ ( ֣£‬ﻭﻣِ ﻦ ﺃ َ ِ‬
‫‪ 52 :22\103‬ﺑﻤﻌﻨﻰ ﺃﺯﺍﻝ ﻭﺃﺑﻄﻞ‪ ،‬ﻭﺭﻓﻊ ﺷﻴﺌًﺎ ﻭﺃﺛﺒﺖ ﺷﻴﺌًﺎ ﺁﺧﺮ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﺇﺯﺍﻝ ﺷﻴﺌًﺎ ﺑﺸﻲء ﻳﺘﻌﻘﺒﻪ‪.‬‬
‫ﻭﻗﺪ ﻛﺘﺐ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻘﺪﺍﻣﻰ ﻭﺍﻟﻤﻌﺎﺻﺮﻳﻦ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻻ ﻏﻨﻰ ﻋﻨﻪ ﻟﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻌﺮﻓﺘﻪ ﺷﺮﻁ ﻟﻤﻤﺎﺭﺳﺔ ﺍﻟﻘﻀﺎء ﻭﺍﻹﻓﺘﺎء‪ .‬ﻭﻳﺬﻛﺮ‬
‫ﻟﻘﺎﺽ ﺃﺗﻌﺮﻑ ﺍﻟﻨﺎﺳﺦ ﻣﻦ‬ ‫ٍ‬ ‫ﺍﻟﺴﻴﻮﻁﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‪» :‬ﻗﺎﻝ ﺍﻷﺋﻤﺔ ﻻ ﻳﺠﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻔﺴﺮ ﻛﺘﺎﺏ ﷲ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻳﻌﺮﻑ ﻣﻨﻪ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﻋﻠﻲ‬
‫ﺍﻟﻤﻨﺴﻮﺥ ﻗﺎﻝ ﻻ‪ ،‬ﻗﺎﻝ ﻫﻠﻜﺖ ﻭﺃﻫﻠﻜﺖ«‪ .8‬ﻭﻗﺪ ﺃﺛﺎﺭ ﻣﻮﺿﻮﻉ ﺍﻟﻨﺴﺦ ﺧﻼﻓﺎﺕ ﻓﻲ ﺯﻣﻦ ﺍﻟﻨﺒﻲ‪ .‬ﻭﺍﺗﻬﻤﻪ ﺍﻟﺒﻌﺾ ﺑﺘﻐﻴﻴﺮ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻟﺘﻤﺎﺷﻰ ﻣﻊ ﻫﻮﺍﻩ ﻭﻧﺰﻋﺎﺗﻪ‬
‫ﺷﻬﻴﺮﺍ ﻟﻌﺎﺋﺸﺔ‪» :‬ﻣﺎ ﺃﺭﻯ ﺭﺑﻚ ﺇﻻ ﻳﺴﺎﺭﻉ ﻓﻲ ﻫﻮﺍﻙ«‪ .‬ﻭﻟﻜﻦ‬ ‫ً‬ ‫ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﺇﻟﻐﺎء ﻧﻈﺎﻡ ﺍﻟﺘﺒﻨﻲ ﺣﺘﻰ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺯﻳﻨﺐ ﺍﻣﺮﺃﺓ ﺯﻳﺪ‪ .‬ﻭﻧﺬﻛﺮ ﻫﻨﺎ ً‬
‫ﻗﻮﻻ‬
‫ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﺻﺮﺣﺖ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺘﻐﻴﻴﺮ ﻛﺎﻥ ﺑﺈﺭﺍﺩﺓ ﷲ‪:‬‬

‫ﺃﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺷﺮﻳﻂ ﻋﻦ ﻣﻮﻗﻒ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺤﻴﺪﺭﻱ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﻜﺎﻓﻲ ﻟﻠﻜﻠﻴﻨﻲ ﻫﻨﺎ‪https://goo.gl/9Eswwd :‬‬ ‫‪1‬‬

‫ﺍﻟﻜﻠﻴﻨﻲ‪ :‬ﺍﻟﻜﺎﻓﻲ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪.633‬‬ ‫‪2‬‬

‫ﻧﻌﻤﺔ ﷲ ﺍﻟﺠﺰﺍﺋﺮﻱ‪ :‬ﺍﻷﻧﻮﺍﺭ ﺍﻟﻨﻌﻤﺎﻧﻴﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻘﺎﺭﻱء‪ ،‬ﺑﻴﺮﻭﺕ‪ ،2008 ،‬ﺟﺰء ‪ ،2‬ﺹ ‪ .(http://goo.gl/p7LTrt) 248‬ﺍﻟﻤﺆﻟﻒ ﺃﺣﺪ ﻛﺒﺎﺭ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺸﻴﻌﺔ ﺍﻻﺛﻨﻲ ﻋﺸﺮﻳﺔ ﻓﻲ‬ ‫‪3‬‬

‫ﺍﻟﻌﺮﺍﻕ ﻭﺇﻳﺮﺍﻥ ﻓﻲ ﺯﻣﺎﻥ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺼﻔﻮﻳﺔ‪.‬‬

‫ﻋﺪﻧﺎﻥ ﺍﻟﺒﺤﺮﺍﻧﻲ‪ :‬ﺍﻟﺸﻤﻮﺱ ﺍﻟﺪﺭﻳﺔ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻤﻜﺘﺒﺔ ﺍﻟﻌﺪﻧﺎﻧﻴﺔ‪ ،‬ﺍﻟﺒﺤﺮﻳﻦ‪ ،‬ﺹ ‪) 135‬ﻧﻘﻼ ﻋﻦ ﺍﻟﺴﻴﻒ‪ :‬ﺍﻟﺸﻴﻌﺔ ﻭﺗﺤﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪ .(63-62‬ﺍﻟﻤﺆﻟﻒ ﺃﺣﺪ ﻛﺒﺎﺭ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺸﻴﻌﺔ‬ ‫‪4‬‬

‫ﺍﻻﺛﻨﻲ ﻋﺸﺮﻳﺔ ﻓﻲ ﺍﻟﺒﺤﺮﻳﻦ ﻭﺗﻮﻓﻰ ﻋﺎﻡ ‪1347‬ﻫـ‪.‬‬

‫ﻳﺬﻛﺮ ﻁﻴﺎﺭ ﺁﻟﺘﻲ ﻗﻮﻻﺝ ﻓﻲ ﺩﺭﺍﺳﺘﻪ ﺍﻟﺘﻲ ﺗﻀﻤﻨﺘﻬﺎ ﻁﺒﻌﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻤﻨﺴﻮﺏ ﺇﻟﻰ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﺎﻥ )ﻧﺴﺨﺔ ﻣﺘﺤﻒ ﻁﻮﺏ ﻗﺎﺑﻰ ﺳﺮﺍﻳﻰ( ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺗﻠﻚ ﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﻴﻦ‬ ‫‪5‬‬

‫ﻣﺼﺤﻒ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻣﺼﺤﻒ ﻣﻜﺔ ﻭﻣﺼﺤﻒ ﺍﻟﻜﻮﻓﺔ ﻭﻣﺼﺤﻒ ﺍﻟﺒﺼﺮﺓ ﻭﻣﺼﺤﻒ ﺍﻟﺸﺎﻡ ﻭﻣﺼﺤﻒ ﻁﻮﺑﻘﺎﺑﻲ ﻭﻣﺼﺤﻒ ﻁﺸﻘﻨﺪ‪ ،‬ﺹ ‪.(http://goo.gl/Y2JmCz) 98-96‬‬
‫ﺃﻧﻈﺮ ﻫﺬﺍ ﺍﻟﺠﺪﻝ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪ http://goo.gl/gWNds0‬ﻭﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪.http://goo.gl/lJfThi‬‬ ‫‪6‬‬

‫ﺃﺑﻮ ﺯﻫﺮﺓ‪ :‬ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‪ ،‬ﺹ ‪ .185-184‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 106 :2\87‬ﺣﻮﻝ ﻣﻌﻨﻰ ﻛﻠﻤﺔ ﻧﺴﺦ‪.‬‬ ‫‪7‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪.55‬‬ ‫‪8‬‬

‫‪37‬‬
 ‫} ُ ﺃَ ْﻋ َﻠ ُﻢ ِﺑ َﻤﺎ ﻳُﻨ ِ َّﺰ ُﻝ ﻗَﺎﻟُﻮﺍ ﺇِ ﱠﻧ َﻤﺎ ﺃ َ ْﻧﺖَ ُﻣ ْﻔﺘ ٍَﺮ ﺑَ ْﻞ ﺃ َ ْﻛﺜ َ ُﺮ ُﻫ ْﻢ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ )‪(101 :16\70‬‬ ‫َﻭ ِﺇﺫَﺍ ﺑَﺪ ْﱠﻟﻨَﺎ ﺁَﻳَﺔً َﻣ َﻜﺎﻥَ ﺁَﻳَ ٍﺔ َﻭ ﱠ‬
‫ِﻳﺮ )‪(106 :2\87‬‬ ‫ﻲءٍ ﻗَﺪ ٌ‬ ‫ﺷ ْ‬ ‫ﻋﻠﻰ ﻛُ ِّﻞ َ‬ ‫َ‬ ‫}َ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﺕ ﺑِ َﺨﻴ ٍْﺮ ﻣِ ْﻨ َﻬﺎ ﺃ ْﻭ ﻣِ ﺜ ِﻠ َﻬﺎ ﺃﻟ ْﻢ ﺗ َ ْﻌﻠ ْﻢ ﺃ ﱠﻥ ﱠ‬ ‫َ‬ ‫ْ‬
‫ﺴ ْﺦ ﻣِ ْﻦ ﺁَﻳَ ٍﺔ ﺃ َ ْﻭ ﻧُ ْﻨ ِﺴ َﻬﺎ ﻧَﺄ ِ‬ ‫َﻣﺎ ﻧَ ْﻨ َ‬
‫ﺏ )‪(39 :13\96‬‬ ‫ْ‬ ‫ُ‬
‫َﻳ ْﻤ ُﺤﻮﺍ ُ َ َ ُ َ ِ َ ِ َ ُ ﱡ ِ ِ‬
‫َﺎ‬ ‫ﺘ‬ ‫ﻜ‬ ‫ﺍﻟ‬ ‫ﻡ‬ ‫ﺃ‬ ‫ﻩ‬‫ﺪ‬ ‫ْ‬
‫ﻨ‬ ‫ﻋ‬ ‫ﻭ‬ ‫ﺖُ‬ ‫ﺒ‬ ‫ْ‬ ‫ُﺜ‬ ‫ﻳ‬ ‫ﻭ‬ ‫ء‬ ‫َﺎ‬‫ﺸ‬ ‫ﻳ‬ ‫ﺎ‬‫ﻣ‬ ‫}‬‫ﱠ‬
‫ﻭﻳﻤﻴﺰ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﻴﻦ ﺃﺷﻜﺎﻝ ﻣﺨﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻨﺴﺦ ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﻗﺪ ﺗﻨﺴﺦ ﺁﻳﺔ ﺁﻳﺔ ﺃﺧﺮﻯ ﻣﻊ ﺑﻘﺎﺋﻬﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻴﻘﺎﻝ ﻫﻨﺎ‪ :‬ﻧﺴﺦ ﺍﻟﺤﻜﻢ ﻭﺑﻘﺎء ﺍﻟﺘﻼﻭﺓ‪ .‬ﻭﻧﺬﻛﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﻧﺴﺦ ﺣﻜﻢ ﺍﻵﻳﺔ ‪ 115 :2\87‬ﺑﻮﺍﺳﻄﺔ ﺍﻵﻳﺔ‬
‫‪ 144 :2\87‬ﺍﻟﺘﻲ ﺣﺪﺩﺕ ﺍﻟﻘﺒﻠﺔ ﻓﻲ ﺍﻟﺼﻼﺓ ﺇﻟﻰ ﺍﻟﻜﻌﺒﺔ‪.‬‬
‫‪ -‬ﻗﺪ ﺗﻨﺴﺦ ﺁﻳﺔ ﺣﻜ ًﻤﺎ ﻓﻲ ﺁﻳ ٍﺔ ﺃﺧﺮﻯ ﻭﻟﻜﻦ ﻛﻠﺘﺎﻫﻤﺎ ﺭﻓﻌﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺑﻘﺎء ﺣﻜﻢ ﺍﻵﻳﺔ ﺍﻷﺧﻴﺮﺓ‪ .‬ﻓﻮﻓﻘًﺎ ﻟﺸﻬﺎﺩﺓ ﻋﺎﺋﺸﺔ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺁﻳﺔ ﺗﻤﻨﻊ ﺍﻟﺰﻭﺍﺝ ﺑﺴﺒﺐ‬
‫ﺍﻟﺮﺿﺎﻋﺔ ﺇﻥ ﻛﺎﻧﺖ ﻋﺸﺮ ﺭﺿﻌﺎﺕ‪ ،‬ﻓﻨﺰﻟﺖ ﺁﻳﺔ ﺧﻔﻀﺖ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺇﻟﻰ ﺧﻤﺲ ﺭﺿﻌﺎﺕ ﻭﺑﻘﻲ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﻧﺎﻓﺬ ًﺍ ﻭﻟﻜﻦ ﺍﺧﺘﻔﺖ ﺍﻵﻳﺘﺎﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻴﻘﺎﻝ‬
‫ﻫﻨﺎ‪ :‬ﻧﺴﺦ ﺍﻟﺘﻼﻭﺓ ﻣﻊ ﺑﻘﺎء ﺍﻟﺤﻜﻢ‪ .‬ﻭﺗﺮﻭﻱ ﻋﺎﺋﺸﺔ ﺃﻥ ﺁﻳﺔ ﺍﻟﺮﺿﺎﻋﺔ ﻛﺎﻧﺖ ﺗﻘﺮﺃ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺣﺘﻰ ﻭﻓﺎﺓ ﺍﻟﻨﺒﻲ ﻭﻛﺎﻧﺖ ﻣﻜﺘﻮﺑﺔ ﻋﻨﺪﻫﺎ ﻋﻠﻰ ﻭﺭﻗﺔ‬
‫ﻭﻣﻮﺿﻮﻋﺔ ﺗﺤﺖ ﺳﺮﻳﺮﻫﺎ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺍﻧﺸﻐﻠﺖ ﺑﻮﻓﺎﺓ ﺍﻟﻨﺒﻲ ﻭﺑﻌﺪﻫﺎ ﻓﺪﺧﻠﺖ ﺳﺨﻠﺔ ﻭﺃﻛﻠﺖ ﺍﻟﻮﺭﻗﺔ‪ .‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﻋﻦ ﻋﺎﺋﺸﺔ ﺃﻧﻬﺎ ﻗﺎﻟﺖ‪ :‬ﻟﻘﺪ ﻧﺰﻟﺖ ﺁﻳﺔ‬
‫ﺍﻟﺮﺟﻢ ﻭﺭﺿﺎﻋﺔ ﺍﻟﻜﺒﻴﺮ‪ .‬ﻭﻟﻘﺪ ﻛﺎﻧﺖ ﻓﻲ ﺻﺤﻴﻔﺔ ﺗﺤﺖ ﺳﺮﻳﺮﻫﺎ‪ ،‬ﻓﻠﻤﺎ ﻣﺎﺕ ﺍﻟﻨﺒﻲ ﻭﺗﺸﺎﻏﻠﺖ ﺑﻤﻮﺗﻪ ﺩﺧﻞ ﺩﺍﺟﻦ ﻓﺄﻛﻠﻬﺎ‪ .‬ﻭﺍﻟﺪﺍﺟﻦ ﻫﻨﺎ ﺍﻟﺤﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺮﺑﻰ‬
‫ﻓﻲ ﺍﻟﻤﻨﺰﻝ ﻭﻛﺎﻥ ﺍﻟﺴﺎﺋﺪ ﻣﻨﻪ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﺎﻋﺰ‪ .‬ﻭﺇﻥ ﺻﺤﺖ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻟﻢ ﺗﻀﻒ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﻻﺣﻘًﺎ؟‬
‫‪ -‬ﻗﺪ ﺗﻨﺴﺦ ﺁﻳﺔ ﺣﻜ ًﻤﺎ ﻓﻲ ﺁﻳ ٍﺔ ﺃﺧﺮﻯ ﻭﻟﻜﻦ ﺍﻵﻳﺔ ﺍﻟﻤﻨﺴﻮﺧﺔ ﺗﺒﻘﻰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﻴﻨﻤﺎ ﺍﻵﻳﺔ ﺍﻟﻨﺎﺳﺨﺔ ﺍﺧﺘﻔﺖ ﻣﻨﻪ‪ .‬ﻓﻬﻜﺬﺍ ﻣﺎ ﺯﺍﻟﺖ ﺍﻵﻳﺔ ‪ 2 :24\102‬ﺗﺴﻦ ﻋﻠﻰ‬
‫‪ 100‬ﺟﻠﺪﺓ ﻓﻲ ﺣﺎﻟﺔ ﺍﻟﺰﻧﺎ ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺤﻜﻢ ﺗﻢ ﻧﺴﺨﻪ ﻣﻦ ﺁﻳﺔ ﺍﺧﺘﻔﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺗﺴﻦ ﻋﻠﻰ ﺍﻟﺮﺟﻢ ﻭﻓﻘًﺎ ﻟﻠﺨﻠﻴﻔﺔ ﻋﻤﺮ‪.1‬‬
‫‪ -‬ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﺃﻭﺣﻴﺖ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻭﻟﻜﻦ ﻧﺴﻴﻬﺎ ﻣﻦ ﺣﻔﻈﻬﺎ ﻭﻣﺤﻴﺖ ﻣﻤﺎ ﻛﺘﺒﻪ ﻛﺘﺒﺔ ﺍﻟﻨﺒﻲ ﺑﺄﻋﺠﻮﺑﺔ‪ .‬ﻭﻧﺠﺪ ﺻﺪﻯ ﻟﻬﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪7-6 :87\8‬‬
‫ﻭ‪.106 :2\87‬‬
‫‪ -‬ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﺃﻭﺣﻰ ﺑﻬﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻠﻨﺒﻲ ﻭﻧﺴﺨﻬﺎ ﷲ ﻻﺣﻘًﺎ ﻛﻤﺎ ﺗﺬﻛﺮ ﺍﻵﻳﺔ ‪ .52 :22\103‬ﻭﻫﺬﺍ ﻣﺎ ﺣﺪﺙ ﻟﻤﺎ ﻳﺪﻋﻰ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻭﺍﻟﺘﻲ ﻧﺠﺪ ﻟﻬﺎ‬
‫ﺻﺪﻯ ﻓﻲ ﺍﻵﻳﺎﺕ ‪.23-19 :53\23‬‬
‫ﻤﺜﻼ ﺳﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔ ﻓﻲ ﺍﻵﻳﺔ ‪ 180 :2\87‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺴﺨﻬﺎ ﺍﻟﺤﺪﻳﺚ »ﻻ ﻭﺻﻴﺔ ﻟﻮﺍﺭﺙ«‪.‬‬ ‫‪ -‬ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﻧﺴﺨﺘﻬﺎ ﺍﻟﺴﻨﺔ‪ .‬ﻓ ً‬
‫‪ -‬ﻫﻨﺎﻙ ﺃﺣﺎﺩﻳﺚ ﻧﺒﻮﻳﺔ ﻧﺴﺨﺘﻬﺎ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ‪ .‬ﻓﻤﺜﻼ ﻫﻨﺎﻙ ﺣﺪﻳﺚ ﻋﻦ ﻣﻌﺎﻫﺪﺓ ﺗﻔﺮﺽ ﺇﻋﺎﺩﺓ ﻛﻞ ﻣﻦ ﺃﺳﻠﻢ ﺇﻟﻰ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﺫﻟﻚ ﻗﺒﻞ ﻓﺘﺢ ﻣﻜﺔ‪ .‬ﻭﻟﻜﻦ ﺗﻢ ﻧﺴﺦ‬ ‫ً‬
‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺑﺎﻵﻳﺔ ‪.10 :60\91‬‬
‫‪ -‬ﻧﺴﺦ ﻣﺘﻌﺪﺩ‪ :‬ﻓﻔﻲ ﻣﻮﺿﻮﻉ ﺍﻟﺨﻤﺮ ﺗﻢ ﻣﻨﻌﻪ ﺗﺪﺭﻳﺠﻴًﺎ ﻓﻲ ﺛﻼﺙ ﺁﻳﺎﺕ ﻣﺘﻮﺍﻟﻴﺔ ﻭﻫﻲ ﺍﻵﻳﺔ ‪ 219 :2\87‬ﺍﻟﺘﻲ ﻧﺴﺨﺘﻬﺎ ﺍﻵﻳﺔ ‪ 43 :4\92‬ﺍﻟﺘﻲ ﻧﺴﺨﺘﻬﺎ‬
‫ﺍﻵﻳﺘﺎﻥ ‪ 91-90 :5\ 112‬ﻭﻟﻜﻦ ﺩﻭﻥ ﺫﻛﺮ ﻋﻘﺎﺏ ﻋﻠﻴﻪ‪ .‬ﻭﻗﺪ ﺟﺎء ﺣﺪﻳﺚ ﻳﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻨﺒﻲ ﻗﺪ ﺟﻠﺪ ﺷﺎﺭﺏ ﺍﻟﺨﻤﺮ ﻓﻴﻜﻮﻥ ﻗﺪ ﻧﺴﺦ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻭﻳﻔﺮﻕ ﺍﻟﻔﻘﻬﺎء ﺑﻴﻦ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻨﺴﺦ ﻧﺠﻤﻠﻬﺎ ﻓﻲ ﻣﺎ ﻳﻠﻲ‪:‬‬
‫ﻤﺜﻼ ﺟﻌﻠﺖ ﺍﻵﻳﺔ ‪ 240 :2\87‬ﻋﺪﺓ‬ ‫‪ -‬ﺍﻟﻨﺴﺦ ﺍﻟﻜﻠﻲ ﻭﺍﻟﻨﺴﺦ ﺍﻟﺠﺰﺋﻲ‪ :‬ﻭﺍﻟﻨﺴﺦ ﺍﻟﻜﻠﻲ ﻫﻮ ﺇﺑﻄﺎﻝ ﺣﻜﻢ ﺳﺎﺑﻖ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﻹﻓﺮﺍﺩ ﺍﻟﻤﻜﻠﻔﻴﻦ‪ .‬ﻓ ً‬
‫ﻛﺎﻣﻼ ﺛﻢ ﺟﺎءﺕ ﺍﻵﻳﺔ ‪ 234 :2\87‬ﻓﺠﻌﻠﺖ ﺍﻟﻌﺪﺓ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻭﻫﻜﺬﺍ ﺗﻐﻴﺮ ﺍﻟﺤﻜﻢ ﻣﻦ ﺍﻟﺤﻮﻝ ﺇﻟﻰ‬ ‫ً‬ ‫ً‬
‫ﺣﻮﻻ‬ ‫ﺍﻟﻤﺮﺃﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ‬
‫ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺠﻤﻴﻊ ﺍﻟﻨﺴﺎء ﺍﻟﻼﺗﻲ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﻦ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ‪ .‬ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﻨﺎﺳﺨﺔ ﺟﺎءﺕ ﻗﺒﻞ ﺍﻵﻳﺔ ﺍﻟﻤﻨﺴﻮﺧﺔ ﻓﻲ ﺗﺮﺗﻴﺒﻬﺎ‬
‫ﺃﻭﻻ؟ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﺰﻭﻝ ﻭﻓﻘًﺎ ﻟﻠﺘﺮﺗﻴﺐ ﺍﻟﺤﺎﻟﻲ‪ ،‬ﻓﻬﺬﺍ ﻣﺨﺎﻟﻒ ﻟﻠﻘﺎﻋﺪﺓ ﺍﻟﺘﻲ ﺗﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻨﺎﺳﺦ ﻳﺠﺐ ﺃﻥ ﻳﺘﺒﻊ ﺍﻟﻤﻨﺴﻮﺥ‬ ‫ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ .‬ﻓﺄﻱ ﺍﻵﻳﺘﻴﻦ ﻧﺰﻟﺖ ً‬
‫ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ‪ .‬ﻭﺍﻟﻨﺴﺦ ﺍﻟﺠﺰﺋﻲ ﻫﻮ ﺇﺑﻄﺎﻝ ﺣﻜﻢ ﺳﺎﺑﻖ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺒﻌﺾ ﺍﻷﻓﺮﺍﺩ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ .‬ﻓﺎﻵﻳﺔ ‪ 4 :24\102‬ﺗﺴﻦ ﻋﻠﻰ ﺛﻤﺎﻧﻴﻦ ﺟﻠﺪﺓ ﻛﻌﻘﺎﺏ‬
‫ﻟﻜﻞ ﻗﺎﺫﻑ ﻻﻣﺮﺃﺓ ﻣﺤﺼﻨﺔ ﻣﻦ ﻏﻴﺮ ﺑﻴﻨﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻵﻳﺔ ‪ 6 :24\102‬ﺗﺮﻓﻊ ﻫﺬﺍ ﺍﻟﻌﻘﺎﺏ ﻋﻦ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻳﻘﺬﻑ ﺯﻭﺟﺘﻪ ﺛﻢ ﻳﻼﻋﻨﻬﺎ ﻭﻟﻢ ﻳﻘﻢ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻴﻨﺔ‪.‬‬
‫‪ -‬ﺍﻟﻨﺴﺦ ﺍﻟﺼﺮﻳﺢ ﻭﺍﻟﻨﺴﺦ ﺍﻟﻀﻤﻨﻲ‪ :‬ﻭﺍﻟﻨﺴﺢ ﺍﻟﺼﺮﻳﺢ ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﺮﺡ ﻓﻴﻪ ﺑﺈﻧﻬﺎء ﺍﻟﺤﻜﻢ ﺍﻟﻤﻨﺴﻮﺥ‪ .‬ﻭﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ ﺗﺤﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺑﻴﺖ‬
‫ﺍﻟﻤﻘﺪﺱ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﻛﻤﺎ ﺗﺒﻴﻨﻪ ﺍﻵﻳﺘﺎﻥ ‪ 142 :2\87‬ﻭ‪ .144‬ﺃﻣﺎ ﺍﻟﻨﺴﺦ ﺍﻟﻀﻤﻨﻲ ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﻣﻦ ﺣﻜﻢ ﻣﺘﺄﺧﺮ ﻳﻌﺎﺭﺽ ﺣﻜ ًﻤﺎ ﻣﺘﻘﺪ ًﻣﺎ ﻭﻻ‬
‫ﻳﻤﻜﻦ ﺍﻟﺘﻮﻓﻴﻖ ﺑﻴﻨﻬﺎ ﺇﻻ ﺑﺈﻟﻐﺎء ﺍﻟﻤﺘﻘﺪﻡ ﻣﻨﻬﻤﺎ‪ .‬ﻭﻣﺜﺎﻝ ﻋﻠﻰ ﺫﻟﻚ ﻧﺴﺦ ﺁﻳﺎﺕ ﺍﻟﻤﻮﺍﺭﻳﺚ )‪ 7 :4\92‬ﻭ‪ 12-11‬ﻭ‪ 176‬ﻭ‪ 75 :8\88‬ﻭ‪ (6 :33\90‬ﻟﻠﻮﺻﻴﺔ‬
‫ﻟﻠﻮﺍﺭﺙ ﺍﻟﺘﻲ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻬﺎ ﺁﻳﺔ ﺍﻟﻮﺻﻴﺔ )‪.(180 :2\87‬‬
‫ﻤﺜﻼ ﺗﻘﺪﻳﻢ ﺍﻟﺼﺪﻗﺔ ﻋﻨﺪ ﻣﻨﺎﺟﺎﺓ ﺍﻟﻨﺒﻲ ﻓﻲ ﺍﻵﻳﺔ ‪ 12 :58\105‬ﻧُﺴﺦ ﺩﻭﻥ ﺑﺪﻳﻞ ﺑﺎﻵﻳﺔ ‪.13 :58\105‬‬ ‫‪ -‬ﺍﻟﻨﺴﺦ ﺩﻭﻥ ﺑﺪﻳﻞ ﺃﻭ ﺑﺒﺪﻝ ﻣﺴﺎ ٍﻭ ﺃﻭ ﺃﺧﻒ ﺃﻭ ﺃﺛﻘﻞ‪ :‬ﻓ ً‬
‫ﻭﻣﺜﺎﻝ ﺍﻟﻨﺴﺦ ﺑﺒﺪﻳﻞ ﻣﺴﺎﻭ ﺗﺤﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺑﻴﺖ ﺍﻟﻤﻘﺪﺱ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ .‬ﻭﺍﻟﻨﺴﺦ ﺑﺒﺪﻳﻞ ﺃﺧﻒ ﻛﻨﺴﺦ ﻋﺪﺓ ﺍﻟﻤﺮﺁﺓ ﺍﻟﻤﺘﻮﻓﻰ ﻋﻨﻬﺎ ﺯﻭﺟﻬﺎ ﻣﻦ‬
‫ﺍﻟﺤﻮﻝ ﺇﻟﻰ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ .‬ﻭﺍﻟﻨﺴﺦ ﺑﺒﺪﻳﻞ ﺃﺛﻘﻞ ﻛﻨﺴﺦ ﺇﺑﺎﺣﺔ ﺍﻟﺨﻤﺮ ﺑﺘﺤﺮﻳﻤﻬﺎ‪.‬‬
‫ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ ﻭﺍﻟﻤﻨﻄﻘﻴﺔ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﺗﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺗﻌﺎﺭﺽ ﻧﺼﺎﻥ ﻋﻤﻞ ﺑﺎﻟﻤﺘﺄﺧﺮ‪ .‬ﻓﺎﻟﻌﺒﺮﺓ ﺇﺫﻥ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻟﻨﺺ‪ ،‬ﻣﻤﺎ‬
‫ﻳﻔﺘﺮﺽ ﺃﻥ ﺍﻟﻨﺼﻴﻦ ﻳﺤﻤﻞ ﻛﻞ ﻣﻨﻬﻤﺎ ﺗﺎﺭﻳ ًﺨﺎ ﺛﺎﺑﺘًﺎ ﺣﺘﻰ ﻧﻌﺮﻑ ﻣﻦ ﻣﻨﻬﻤﺎ ﻳﻨﺴﺦ ﺍﻵﺧﺮ‪ .‬ﻭﺍﻟﻤﺸﻜﻠﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻪ ﻳﺼﻌﺐ ﺗﺤﺪﻳﺪ ﺗﺎﺭﻳﺦ ﺍﻵﻳﺎﺕ‪ ،‬ﺧﺎﺻﺔ ﺍﻧﻬﺎ‬
‫ﻏﻴﺮ ﻣﺮﺗﺒﺔ ﺗﺮﺗﻴﺒًﺎ ﺗﺎﺭﻳﺨﻴًﺎ‪ ،‬ﻭﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻋﺘﺒﺮﻫﺎ ﺍﻟﻔﻘﻬﺎء ﻣﻨﺴﻮﺧﺔ ﺑﻤﺎ ﻗﺒﻠﻬﺎ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻳﻌﺘﺒﺮ ﻫﺆﻻء ﺍﻟﻔﻘﻬﺎء ﺍﻵﻳﺔ ‪َ » 52 :33\90‬ﻻ ﻳَﺤِ ﱡﻞ‬
‫ﻲءٍ َﺭﻗِﻴﺒًﺎ« ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ‪:33\90‬‬ ‫ﺷ ْ‬‫ﻋﻠَﻰ ُﻛ ِّﻞ َ‬ ‫}ُ َ‬ ‫َﺖ ﻳَﻤِ ﻴﻨُﻚَ َﻭ َﻛﺎﻥَ ﱠ‬ ‫ﺴﻨُ ُﻬ ﱠﻦ ﺇِ ﱠﻻ َﻣﺎ َﻣﻠَﻜ ْ‬ ‫ﻣِﻦ ﺑَ ْﻌﺪ ُ َﻭ َﻻ ﺃ َ ْﻥ ﺗَﺒَﺪﱠ َﻝ ِﺑ ِﻬ ﱠﻦ ﻣِ ْﻦ ﺃ َ ْﺯ َﻭﺍﺝٍ َﻭﻟَ ْﻮ ﺃ َ ْﻋ َﺠﺒَﻚَ ُﺣ ْ‬ ‫ﺴﺎ ُء ْ‬ ‫ﻟَﻚَ ﺍﻟﻨِّ َ‬
‫ﺕﺧ َ‬
‫َﺎﻻﺗِﻚَ‬ ‫ﺕ ﺧَﺎﻟِﻚَ َﻭﺑَﻨَﺎ ِ‬ ‫ﻋ ﱠﻤﺎﺗِﻚَ َﻭﺑَﻨَﺎ ِ‬ ‫َ‬ ‫ﺕ‬‫ِ‬ ‫َﺎ‬ ‫ﻨ‬‫َ‬ ‫ﺑ‬‫ﻭ‬‫َ‬ ‫ﻤ‬
‫ِﻚَ‬
‫ّ‬ ‫ﻋ‬
‫َ‬ ‫ﺕ‬
‫ِ‬ ‫َﺎ‬ ‫ﻨ‬ ‫َ‬ ‫ﺑ‬ ‫ﻭ‬
‫َ‬ ‫ْﻚَ‬ ‫ﻴ‬‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ُ‬ ‫}‬‫ﱠ‬ ‫ء‬
‫َ‬ ‫ﺎ‬‫َ‬ ‫ﻓ‬‫َ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﻤ‬‫ﱠ‬ ‫ﻣِ‬ ‫ﻚَ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻤِﻴ‬ ‫ﻳ‬
‫َ‬ ‫َﺖ‬‫ْ‬ ‫ﻜ‬ ‫َ‬ ‫ﻠ‬ ‫ﻣ‬
‫َ َ َ‬ ‫ﺎ‬‫ﻣ‬ ‫ﻭ‬ ‫ُﻦ‬‫ﱠ‬ ‫ﻫ‬ ‫ﻮﺭ‬
‫َ‬ ‫ﺟ‬ ‫ُ‬ ‫ُ‬ ‫ﺃ‬ ‫ْﺖَ‬‫ﻴ‬ ‫َ‬ ‫ﺗ‬ ‫َ‬ ‫ﺁ‬ ‫ِﻲ‬ ‫ﺗ‬ ‫ﺍﻟﻼ‬ ‫ﱠ‬ ‫ﻚَ‬ ‫ﺟ‬ ‫َ َ‬ ‫ﺍ‬ ‫ﻭ‬ ‫ﺯ‬ ‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﻚَ‬ ‫َ‬ ‫ﻟ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻠ‬‫ْ‬ ‫َ‬ ‫ﻠ‬‫ﺣ‬‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻧ‬ ‫ﱠ‬
‫‪» 50‬ﻳَﺎ َ ِ ﱡ ِ‬
‫ﺇ‬ ‫ﻲ‬ ‫ﺒ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﺎ‬‫ﻬ‬ ‫ﻳ‬
‫ﱡ‬ ‫َ‬ ‫ﺃ‬
‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﻓِﻲ‬
‫َ‬ ‫َﺎ‬ ‫ﻨ‬‫ﺿ‬‫ْ‬ ‫ﺮ‬
‫َ َ‬‫َ‬ ‫ﻓ‬ ‫ﺎ‬‫ﻣ‬ ‫َﺎ‬ ‫ﻨ‬‫ﻤ‬‫ْ‬ ‫ﻠ‬
‫ِ‬ ‫ﻋ‬
‫َ‬ ‫ْ‬ ‫ﺪ‬ ‫َ‬ ‫ﻗ‬ ‫ِﻴﻦَ‬ ‫ﻨ‬ ‫ﻣِ‬ ‫ﺆْ‬‫ﻤ‬‫ِ ُ‬‫ﺍﻟ‬‫ْ‬ ‫ُﻭﻥ‬ ‫ﺩ‬ ‫ْ‬
‫ﻦ‬ ‫ﻣِ‬ ‫ﻚَ‬ ‫َ‬ ‫ﻟ‬ ‫ً‬ ‫ﺔ‬ ‫ﺼ‬
‫َ‬ ‫ﻟ‬
‫ِ‬ ‫َﺎ‬
‫ﺧ‬ ‫ﺎ‬‫ﻬ‬‫َ َ‬‫ﺤ‬ ‫ﻜ‬
‫ِ‬ ‫ْ‬
‫ﻨ‬ ‫َ‬ ‫ﺘ‬ ‫ﺴ‬
‫ْ‬ ‫ﻳ‬
‫َ‬ ‫ﻥ‬‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﻲ‬
‫ِ ﱡ‬ ‫ﺒ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫َ‬ ‫ﺩ‬ ‫ﺍ‬ ‫ﺭ‬ ‫َ‬ ‫ﺃ‬
‫ِ ِّ ِ َ‬ ‫ﻥ‬ ‫ْ‬ ‫ﺇ‬ ‫ﻲ‬ ‫ﺒ‬‫ﱠ‬ ‫ﻨ‬ ‫ِﻠ‬
‫ﻟ‬ ‫ﺎ‬ ‫ﻬ‬
‫ََ‬ ‫ﺴ‬ ‫ْ‬
‫ﻔ‬ ‫َ‬ ‫ﻧ‬ ‫ْ‬
‫ﺖ‬ ‫ﺒ‬ ‫ﻫ‬
‫َ‬
‫ِ َ َ‬ ‫ﻭ‬ ‫ﻥ‬ ‫ْ‬ ‫ﺇ‬ ‫ً‬ ‫ﺔ‬ ‫َ‬ ‫ﻨ‬ ‫ﻣِ‬ ‫ﺆْ‬ ‫ﻣ‬ ‫ً‬ ‫َ‬
‫ﺍﻟﻼﺗِﻲ ﻫَﺎ َﺟ ْﺮﻥَ َﻣ َﻌ َ َ ُ‬
‫ﺓ‬ ‫ﺃ‬ ‫ﺮ‬ ‫ﺍﻣ‬
‫ْ‬ ‫ﻭ‬ ‫ﻚَ‬ ‫ﱠ‬
‫ﻮﺭﺍ َﺭﺣِ ﻴ ًﻤﺎ«‪ .‬ﻭﻗﺪ ﺳﺒﻖ ﻭﺫﻛﺮﻧﺎ ﺃﻥ ‪ 35‬ﺳﻮﺭﺓ ﻣﻜﻴﺔ ﺗﺘﻀﻤﻦ ﺁﻳﺎﺕ ﻣﺪﻧﻴﺔ ﻧﺰﻟﺖ ﺑﻌﺪ‬ ‫ً‬ ‫ُ‬ ‫ﻔ‬ ‫َ‬
‫ﻏ‬ ‫ُ‬ ‫}‬‫ﱠ‬ ‫ﻥ‬
‫َ‬ ‫َﺎ‬‫ﻛ‬ ‫ﻭ‬ ‫َ َ ٌ َ‬‫ﺝ‬ ‫ﺮ‬ ‫ﺣ‬ ‫ْﻚَ‬ ‫ﻴ‬‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ﻮﻥَ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻳ‬ ‫ْﻼ‬ ‫َ‬ ‫ﻴ‬ ‫َ‬
‫ﻜ‬ ‫ﻟ‬
‫َ ُْ ِ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ُ‬ ‫ﻧ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ﻳ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫َﺖ‬ ‫ْ‬ ‫ﻜ‬ ‫َ‬ ‫ﻠ‬ ‫ﺃ َ ْﺯ َ ِ ِ ْ َ َ َ‬
‫ﻣ‬ ‫ﺎ‬‫ﻣ‬ ‫ﻭ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﺍﺟ‬ ‫ﻭ‬
‫ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﻓﻘًﺎ ﻟﻠﻄﺒﻌﺔ ﺍﻟﻤﺘﺪﺍﻭﻟﺔ ﻟﻠﻘﺮﺁﻥ ﻭﻛﻤﺎ ﻫﻮ ﺑﺎﺋﻦ ﻓﻲ ﻗﺎﺋﻤﺔ ﺍﻟﺴﻮﺭ ﺍﻟﻤﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ‪ ،‬ﻭﻗﺪ ﺃﺷﺮﻧﺎ ﺇﻟﻰ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺪﻧﻴﺔ )ﺍﻟﻬﺠﺮﻳﺔ( ﺑﺤﺮﻑ ﻫـ‪.‬‬
‫ﻭﻣﻦ ﻳﺪﻋﻤﻮﻥ ﻓﻜﺮﺓ ﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻹﺳﻼﻡ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪ 2‬ﻭﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ‪ 1‬ﻳﺘﻀﻤﻨﺎﻥ ﺃﻳﻀًﺎ ﻣﻔﻬﻮ ًﻣﺎ ﻣﻮﺍﺯﻳًﺎ‪ .‬ﻭﺧﻼﻓًﺎ ﻟﻤﺎ ﻳﺤﺪﺙ ﻣﻊ ﺍﻟﻤﺸﺮﻉ ﺍﻟﻮﺿﻌﻲ‬
‫ﺍﻟﺬﻱ ﻳﻐﻴﺮ ﻗﺎﻧﻮﻧًﺎ ﺑﻌﺪ ﺻﺪﻭﺭﻩ ﻷﻧﻪ ﻳﻜﺘﺸﻒ ﻻﺣﻘًﺎ ﺃﻧﻪ ﺃﺧﻄﺄ ﻓﻲ ﺗﻘﺪﻳﺮﻩ‪ ،‬ﻓﺈﻥ ﺍﻟﻔﻘﻬﺎء ﺍﻟﺬﻳﻦ ﻳﺪﻋﻤﻮﻥ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻳﻘﻮﻟﻮﻥ ﺑﺄﻥ ﷲ ﺣﻴﻦ ﻳﻨﺴﺦ‬

‫ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.2 :24\102‬‬ ‫‪1‬‬

‫ﻓﻤﺜﻼ ﻛﺎﻥ ﺍﻟﺰﻭﺍﺝ ﺑﻴﻦ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﻣﺴﻤﻮﺣًﺎ ﻗﺒﻞ ﻣﻮﺳﻰ ﻛﻤﺎ ﻳﺒﻴﻨﻪ ﺯﻭﺍﺝ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺳﺎﺭﺓ )ﺗﻜﻮﻳﻦ ‪:20‬‬‫ً‬ ‫ﻧﻘﺮﺃ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺃﻥ ﺍﻟﺰﻭﺍﺝ ﻣﻊ ﺍﻷﻗﺎﺭﺏ ﻛﺎﻥ ﻣﺴﻤﻮﺣًﺎ ﺑﻪ ﺛﻢ ُﻣﻨﻊ‪.‬‬ ‫‪2‬‬

‫‪ (12-10‬ﻭﻟﻜﻨﻪ ُﻣﻨﻊ ﻻﺣﻘًﺎ )ﻻﻭﻳﻴﻦ ‪ (9 :18‬ﻭﺃﺻﺒﺢ ﻣﻌﺎﻗﺒًﺎ ﻋﻠﻴﻪ ﺑﺎﻹﻋﺪﺍﻡ )ﻻﻭﻳﻴﻦ ‪ .(7 :20‬ﻭﻗﺪ ﺗﺰﻭﺝ ﻳﻌﻘﻮﺏ ﺷﻘﻴﻘﺘﻴﻦ ﻫﻤﺎ ﻟﻴﺎ ﻭﺭﺍﺣﻴﻞ )ﺗﻜﻮﻳﻦ ‪ (30-21 :29‬ﺛﻢ ُﻣﻨﻊ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ‬
‫‪38‬‬
‫ﺣﻜ ًﻤﺎ ﻣﻦ ﺷﺮﻳﻌﺘﻪ ﺇﻧﻤﺎ ﻳﻜﺸﻒ ﻟﻨﺎ ﺑﻬﺬﺍ ﺍﻟﻨﺴﺦ ﻋﻦ ﺷﻲء ﻣﻦ ﻋﻠﻤﻪ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻣﻨﺰﻫﻴﻦ ﷲ ﻋﻤﺎ ﻳﺴﻤﻮﻧﻪ ﺍﻟﺒﺪﺍء ﺍﻟﺬﻱ ﻳﺴﺘﻠﺰﻡ ﺳﺒﻖ ﺍﻟﺠﻬﻞ ﻭﺣﺪﻭﺙ ﺍﻟﻌﻠﻢ‪ .‬ﻓﺎŠ ﻓﻲ‬
‫ﺃﺯﻻ ﻭﺍﺑﺪ ًﺍ ﺑﺎﻟﻌﻠﻢ ﺍﻟﻮﺍﺳﻊ ﻭﺍﻟﻤﺤﻴﻂ ﺑﻜﻞ ﺷﻲء‪ :‬ﻣﺎ ﻛﺎﻥ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻛﺎﺋﻦ‪ ،‬ﻭﻣﺎ ﺳﻴﻜﻮﻥ‪ .‬ﻓﻴﻔﺮﻗﻮﻥ ﺑﻴﻦ ﺍﻟﻨﺴﺦ ﻭﺍﻟﺒﺪﺍء ﻷﻥ ﺍﻷﻭﻝ ﻟﻴﺲ ﻓﻴﻪ ﺗﻐﻴﻴﺮ‬ ‫ﻧﻈﺮﻫﻢ ﻣﺘﺼﻒ ً‬
‫ﻟﻌﻠﻢ ﷲ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﺜﺎﻧﻲ ﻳﻔﺘﺮﺽ ﻭﻗﻮﻉ ﻫﺬﺍ ﺍﻟﺘﻐﻴﻴﺮ‪ .‬ﻭﺍﻟﺬﻳﻦ ﻳﺮﻓﻀﻮﻥ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﻨﺴﺦ ﺇﻧﻤﺎ ﻳﺨﻠﻄﻮﻥ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﺒﺪﺍء‪ ،‬ﻓﻴﺘﺨﺬﻭﺍ ﻣﻦ ﺍﺳﺘﺤﺎﻟﺔ ﺍﻟﺒﺪﺍء ﻋﻠﻰ ﷲ ﺫﺭﻳﻌﺔ‬
‫ﻟﻠﺤﻜﻢ ﺑﺎﺳﺘﺤﺎﻟﺔ ﺍﻟﻨﺴﺦ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺤﺎﻭﻟﻮﻥ ﺍﻟﻤﺴﺘﺤﻴﻞ ﻟﺘﺄﻭﻳﻞ ﺍﻵﻳﺎﺕ ﻭﺇﻗﺼﺎء ﺷﺒﻬﺔ ﺍﻟﺘﻌﺎﺭﺽ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺳﺨﺔ ﺣﺘﻰ ﻻ ﻳﻄﻌﻨﻮﺍ ﺑﻌﻠﻢ ﷲ‪ .‬ﻭﻳﻀﻴﻔﻮﻥ‬
‫ﺑﺄﻥ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻻ ﺗﺒﻄﻞ ﺍﺑﺪ ًﺍ‪ ،‬ﻭﺍﻟﻨﺴﺦ ﺇﺑﻄﺎﻝ‪ ،‬ﻓﻼ ﻳﺮﺩ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺗﻮﺣﻴﻪ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫}ِ )‪ ،64 :10\51‬ﻣﻜﺮﺭﺓ ﻓﻲ ‪.(34 :6\55‬‬ ‫ﺕ ﱠ‬ ‫َﻻ ﺗ َ ْﺒ ِﺪﻳ َﻞ ِﻟ َﻜ ِﻠ َﻤﺎ ِ‬ ‫‪-‬‬
‫ْ‬
‫ﻋﺪْﻻ ﻻ ُﻣﺒَ ِﺪ ّ َﻝ ِﻟ َﻜ ِﻠ َﻤﺎﺗِ ِﻪ َﻭﻫ َُﻮ ﺍﻟﺴﱠﻤِ ﻴ ُﻊ ﺍﻟﻌَﻠِﻴ ُﻢ )‪.(115 :6\55‬‬ ‫َ‬ ‫ً‬ ‫ً‬
‫ﺻﺪْﻗﺎ َﻭ َ‬ ‫ُ‬
‫ﺖ َﻛ ِﻠ َﻤﺔ َﺭﺑِّﻚَ ِ‬ ‫َﻭﺗ َ ﱠﻤ ْ‬ ‫‪-‬‬
‫ِﻴﻢ َﺣﻤِ ﻴ ٍﺪ )‪.(42 :41\61‬‬ ‫َﻻ ﻳَﺄْﺗِﻴ ِﻪ ْﺍﻟﺒَﺎﻁِ ُﻞ ﻣِ ْﻦ ﺑَﻴ ِْﻦ ﻳَﺪ َ ْﻳ ِﻪ َﻭ َﻻ ﻣِ ْﻦ ﺧ َْﻠ ِﻔ ِﻪ ﺗ َ ْﻨ ِﺰﻳ ٌﻞ ﻣِ ْﻦ َﺣﻜ ٍ‬ ‫‪-‬‬
‫ﺏ َﺭﺑِّﻚَ َﻻ ُﻣﺒَ ِﺪّ َﻝ ِﻟ َﻜ ِﻠ َﻤﺎﺗِ ِﻪ َﻭﻟَ ْﻦ ﺗ َِﺠﺪ َ ﻣِ ْﻦ ﺩ ُﻭﻧِ ِﻪ ُﻣ ْﻠﺘ َ َﺤﺪ ًﺍ )‪.(27 :18\69‬‬ ‫ﻲ ﺇِﻟَﻴْﻚَ ﻣِ ْﻦ ِﻛﺘ َﺎ ِ‬ ‫ُ‬
‫َﻭﺍﺗْ ُﻞ َﻣﺎ ﺃﻭﺣِ َ‬ ‫‪-‬‬
‫ﻣﺴﺘﻤﺮﺍ‪ .‬ﻓﻼ‬ ‫ً‬ ‫ﺯﺍﻝ‬ ‫ﻭﻣﺎ‬ ‫ﺍﻟﻤﻔﺴﺮﻳﻦ‪،‬‬ ‫ﻋﻠﻤﺎء‬ ‫ﺃﺣﺪ‬ ‫‪،‬‬ ‫(‬ ‫‪934‬‬ ‫ﻋﺎﻡ‬ ‫ﺣﻮﺍﻟﻲ‬ ‫)ﺗﻮﻓﻰ‬ ‫ﺍﻟﻤﻌﺘﺰﻟﻲ‬ ‫ﺍﻷﺻﻔﻬﺎﻧﻲ‬ ‫ﻣﺴﻠﻢ‬ ‫ﺃﺑﻮ‬ ‫ﺑﺪﺃﻩ‬ ‫ﺍﻟﺬﻱ‬ ‫ﺍﻟﺠﺪﻝ‬ ‫ﻫﺬﺍ‬ ‫ﺗﻔﺎﺻﻴﻞ‬ ‫ﻓﻲ‬ ‫ﻫﻨﺎ‬ ‫ﻧﺪﺧﻞ‬ ‫ﻭﻟﻦ‬
‫ﻣﻜﺎﻥ ﻟﻬﺬﺍ ﺍﻟﺠﺪﻝ ﺇﻻ ﻋﻨﺪ ﻣﻦ ﻳﻌﺘﺒﺮ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﻋﻨﺪ ﷲ ﻭﻟﻴﺴﺖ ﻣﻦ ﺻﻨﻊ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﻳﺆﺩﻱ ﻫﺬﺍ ﺍﻟﺠﺪﻝ ﺇﻟﻰ ﻋﻮﺍﻗﺐ ﻭﺧﻴﻤﺔ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ .‬ﻓﻔﻲ ﻋﺎﻡ ‪ 1975‬ﺻﺮﺡ ﺍﻟﺮﺋﻴﺲ ﺍﻟﺼﻮﻣﺎﻟﻲ ﺯﻳﺎﺩ ﺑﺮﻱ ﻓﻲ ﺧﻄﺎﺏ ﻋﻠﻨﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺼﻔﻪ ﻣﻨﺴﻮﺥ‬
‫ﺃﻭ ﻣﺘﻨﺎﻗﺾ ﻭﻟﺬﻟﻚ ﻻ ﻳﻤﻜﻦ ﺗﻄﺒﻴﻘﻪ‪ .‬ﻭﻗﺪ ﺃﺩﻯ ﺫﻟﻚ ﺇﻟﻰ ﺇﺩﺍﻧﺘﻪ ﻣﻦ ﺍﻷﺯﻫﺮ‪ .2‬ﻭﻗﺪ ﺃﻭﺩﻯ ﻫﺬﺍ ﺍﻟﺠﺪﻝ ﺑﺤﻴﺎﺓ ﺍﻟﻤﻔﻜﺮ ﺍﻟﺴﻮﺩﺍﻧﻲ ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ ﺍﻟﺬﻱ ﺷﻨﻘﻪ‬
‫ﻣﻌﺘﺒﺮﺍ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻗﺪ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﺍﻷﺣﻜﺎﻡ‬ ‫ً‬ ‫ﺍﻟﻨﻤﻴﺮﻱ ﻋﺎﻡ ‪) 1985‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺳﺎﺑﻘًﺎ( ﻷﻧﻪ ﺍﻧﺘﻘﺪ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻟﺸﺮﻋﻴﺔ‪ .3‬ﻭﺑﺴﺒﺐ ﻋﻼﻗﺔ ﻁﺒﻌﺘﻲ ﻫﺬﻩ ﻣﻊ ﻧﻈﺮﻳﺔ ﻫﺬﺍ ﺍﻟﻤﻔﻜﺮ‪ ،‬ﻋﻠﻴﻨﺎ ﺍﻥ ﻧﻌﻴﺮ ﺑﻌﺾ ﺍﻻﻧﺘﺒﺎﻩ ﻟﻤﺎ ﻳﻘﻮﻟﻪ‪.‬‬
‫ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻹﺳﻼﻡ«‪ ،4‬ﻳﻌﺘﺒﺮ ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻫﻮ ﺃﺻﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ ﻓﻬﻮ ﻗﺮﺁﻥ ﺳﻴﺎﺳﻲ ﻳﺄﺧﺬ‬
‫ﺑﺎﻟﻤﻌﻄﻴﺎﺕ ﺍﻟﻤﻜﺎﻧﻴﺔ ﻭﺍﻟﺰﻣﺎﻧﻴﺔ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻳﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ ﻳﺤﻞ ﻣﻌﻀﻠﺔ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﺺ‬
‫ﺍﻟﻘﺮﺁﻧﻲ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﺘﻲ ﺟﻌﻠﺘﻨﻲ ﺃﻧﺸﺮ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪ .‬ﻭﺣﺴﺐ ﻋﻠﻤﻲ ﻟﻢ ﻳﻨﺎ ِﺩ ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ ﺑﻨﺸﺮ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﻓﻬﻢ ﻧﻈﺮﻳﺘﻪ‪ .‬ﻓﺎﻟﻘﺎﺭﻱء ﻳﺮﻯ ﻓﻴﻪ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﻣﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻭﻣﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ‪ ،‬ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺤﻜﻢ ﺑﺬﺍﺗﻪ‬
‫ﺴﻴﱠﺲ‪ ،‬ﻗﺘﺎﻟﻲ‪ ،‬ﻳﻤﻴﺰ ﺑﻴﻦ ﺃﺗﺒﺎﻉ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻭﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ‪ .‬ﻓﻤﻦ ﺍﻟﻤﻼﺣﻆ ﺃﻥ‬ ‫ﻛﻴﻒ ﺗﻢ ﺍﻟﺘﺤﻮﻝ ﻣﻦ ﻣﻮﻗﻒ ﻣﺘﺴﺎﻣﺢ ﺩﻭﻥ ﺗﻤﻴﻴﺰ ﺇﻟﻰ ﻗﺮﺁﻥ ُﻣ َ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻤﻜﻴﺔ ﺗﺴﺘﻌﻤﻞ ﻋﺎﻣﺔً ﻋﺒﺎﺭﺓ »ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ«‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺪﻧﻴﺔ ﻓﻘﺪ ﺍﺳﺘﺒﺪﻟﺘﻬﺎ ﺑﻌﺒﺎﺭﺓ »ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ«‪ .‬ﻓﻔﺮﻗﺖ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺳﺎﺱ‬
‫}ِ ﺇِﻟَ ْﻴ ُﻜ ْﻢ َﺟﻤِ ﻴ ًﻌﺎ« )‪ (158 :7\39‬ﻭﺍﻵﻳﺔ‪َ » :‬ﻳﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁ َ َﻣﻨُﻮﺍ َﻻ ﺗَﺘﱠﺨِ ﺬُﻭﺍ ْﺍﻟﻜَﺎﻓ ِِﺮﻳ َﻦ‬ ‫ﺳﻮ ُﻝ ﱠ‬ ‫ﺎﺱ ﺇِﻧِّﻲ َﺭ ُ‬ ‫ﺍﻹﻳﻤﺎﻥ‪ .‬ﻗﺎﺭﻥ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺑﻴﻦ ﺍﻵﻳﺔ‪» :‬ﻗُ ْﻞ ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ُ‬
‫ﺃ َ ْﻭ ِﻟﻴَﺎ َء ﻣِ ْﻦ ﺩ ُﻭ ِﻥ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ « )‪ .(144 :4\92‬ﻭﻟﻢ ﻳﻔﺮﻕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ‪ .‬ﻗﺎﺭﻥ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺑﻴﻦ‬
‫ﺴ ِﻦ َﻣﺎ ﻛَﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠُﻮﻥَ « )‪ (97 :16\70‬ﻭﺍﻵﻳﺔ‪ّ ِ » :‬‬
‫ﺍﻟﺮ َﺟﺎ ُﻝ‬ ‫ﻁﻴِّﺒَﺔً َﻭﻟَﻨَﺠْ ِﺰﻳَﻨﱠ ُﻬ ْﻢ ﺃ َ ْﺟ َﺮ ُﻫ ْﻢ ﺑِﺄ َ ْﺣ َ‬ ‫ﺻﺎ ِﻟ ًﺤﺎ ﻣِ ْﻦ ﺫَﻛ ٍَﺮ ﺃ َ ْﻭ ﺃ ُ ْﻧﺜَﻰ َﻭﻫ َُﻮ ُﻣﺆْ ﻣِ ٌﻦ ﻓَﻠَﻨُ ْﺤ ِﻴﻴَﻨﱠﻪ ُ َﺣﻴَﺎﺓ ً َ‬ ‫ﻋﻤِ َﻞ َ‬ ‫ﺍﻵﻳﺔ‪َ » :‬ﻣ ْﻦ َ‬
‫ﺍﻟﻼﺗِﻲ ﺗَﺨَﺎﻓُﻮﻥَ ﻧُﺸُﻮﺯَ ﻫُﻦﱠ‬ ‫} ُ َﻭ ﱠ‬ ‫ﻆ ﱠ‬ ‫ﺐ ﺑِ َﻤﺎ َﺣ ِﻔ َ‬ ‫ْ‬ ‫ﺎﺕٌ‬
‫َﺣﺎﻓِﻈ ﻟِﻠﻐَ ْﻴ ِ‬‫َ‬ ‫َﺎﺕٌ‬ ‫َ‬ ‫ﺎﺕُ‬
‫ﺼﺎ ِﻟ َﺤ ﻗﺎﻧِﺘ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ْ‬
‫ﺾ َﻭﺑِ َﻤﺎ ﺃﻧﻔﻘﻮﺍ ﻣِﻦ ﺃ ْﻣ َﻮﺍ ِﻟ ِﻬ ْﻢ ﻓﺎﻟ ﱠ‬ ‫َ‬ ‫ﻋﻠﻰ ﺑَ ْﻌ ٍ‬ ‫َ‬ ‫ﻀ ُﻬ ْﻢ َ‬ ‫ﱠ‬
‫ﻀ َﻞ } ُ ﺑَ ْﻌ َ‬ ‫َ‬
‫ﺴﺎءِ ﺑِ َﻤﺎ ﻓ ﱠ‬ ‫ﻋﻠَﻰ ﺍﻟ ِﻨ َ‬
‫ّ‬ ‫ﻗَ ﱠﻮﺍ ُﻣﻮﻥَ َ‬
‫ﻴﺮﺍ« )‪ .(34 :4\92‬ﻭﻳﻼﺣﻆ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺃﻥ‬ ‫َ‬
‫ﻋ ِﻠﻴ’ﺎ ﻛﺒِ ً‬
‫}َ ﻛﺎﻥَ َ‬ ‫َ‬ ‫ﱠ‬
‫ﺳﺒِﻴﻼ ﺇِﻥ ﱠ‬ ‫ً‬ ‫ﱠ‬
‫ﻋﻠ ْﻴ ِﻬﻦ َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺎﺟﻊِ َﻭﺍﺿ ِْﺮﺑُﻮﻫُﻦ ﻓﺈِﻥ ﺃﻁ ْﻌﻨَﻜ ْﻢ ﻓﻼ ﺗ َ ْﺒﻐﻮﺍ َ‬‫ﱠ‬ ‫ﻀ ِ‬ ‫ْ‬
‫ﻈﻮﻫ ﱠُﻦ َﻭﺍﻫ ُﺠ ُﺮﻭﻫُﻦ ﻓِﻲ ﺍﻟ َﻤ َ‬
‫ﱠ‬ ‫ْ‬ ‫ﻓَ ِﻌ ُ‬
‫ً‬
‫ﺁﻳﺎﺕ ﺍﻟﻤﻴﺮﺍﺙ ﺍﻟﺘﻲ ﺗﻌﻄﻲ ﻟﻠﻤﺮﺃﺓ ﻋﺎﻣﺔ ﻧﺼﻒ ﻣﺎ ﺗﻌﻄﻲ ﻟﻠﺮﺟﻞ ﻓﻲ ﺍﻟﻤﻴﺮﺍﺙ )ﺍﻧﻈﺮ ﻣﺜﻼ ‪ 11 :4\92‬ﻭ‪ (176‬ﻭﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺗﺠﻌﻞ ﺷﻬﺎﺩﺓ ﺍﻟﻤﺮﺃﺓ ﺗﺴﺎﻭﻱ‬ ‫ُ‬
‫ﻣﺜﻼ ‪ 178 :2\87‬ﻭ‪ 179‬ﻭ‪ 2 :24\102‬ﻭ‪:5\112‬‬ ‫ﻧﺼﻒ ﺷﻬﺎﺩﺓ ﺍﻟﺮﺟﻞ )‪ ،5(282 :2\87‬ﻭﺁﻳﺎﺕ ﺍﻟﻘﺼﺎﺹ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﻗﺪ ﺟﺎءﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ )ﺍﻧﻈﺮ ً‬
‫ﻭ‪ 33‬ﻭ‪ .(38‬ﻭﻛﺬﻟﻚ ﺁﻳﺎﺕ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻣﻦ ﺿﻤﻨﻬﺎ ﺁﻳﺔ ﺍﻟﺴﻴﻒ ﺍﻟﺸﻬﻴﺮﺓ )‪ (5 :9\113‬ﺍﻟﺘﻲ ﺳﻨﺘﻜﻠﻢ ﻋﻨﻬﺎ ﻭﺍﻟﺘﻲ ﺍﻋﺘﺒﺮﻫﺎ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻮﻥ ﻧﺎﺳﺨﺔ ﻟﻜﻞ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻤﺘﺴﺎﻣﺤﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ ﻋﻜﺲ ﺫﻟﻚ‪.‬‬
‫ﻭﻳﺴﻤﻲ ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻳﺠﺐ ﺗﺠﺎﻭﺯﻫﺎ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻤﺘﻤﺜﻠﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ‪ .‬ﻭﻟﻜﻦ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ‬
‫ﺍﻟﻌﻮﺍﻗﺐ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ ﺍﻟﺨﻄﻴﺮﺓ ﺍﻟﺘﻲ ﺗﻮﺻﻞ ﻟﻬﺎ ﻧﻈﺮﻳﺔ ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ‪ ،‬ﻓﺈﻧﻬﺎ ﺗﺨﺎﻟﻒ ﺍﻟﻤﻨﻄﻖ ﺍﻟﻘﺎﻧﻮﻧﻲ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﻟﻴﺲ ﻓﻘﻂ ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻭﻟﻜﻦ ﺃﻳﻀًﺎ ﻓﻲ ﻛﻞ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ ﺍﻧﻪ ﻓﻲ ﺣﺎﻟﺔ ﺗﻌﺎﺭﺽ ﻧﺼﺎﻥ ﻳﻌﻤﻞ ﺑﺎﻟﻤﺘﺄﺧﺮ‪ .‬ﻓﻤﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ ﻳﺮﻯ ﻋﻜﺲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻳﻌﺘﺒﺮ ﺃﻥ‬
‫ﺍﻟﻤﻜﻲ )ﻭﻫﻮ ﺍﻟﻨﺺ ﺍﻟﻤﺘﻘﺪﻡ( ﻳﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ )ﻭﻫﻮ ﺍﻟﻨﺺ ﺍﻟﻤﺘﺄﺧﺮ(‪ .‬ﻓﻜﻴﻒ ﻳﺒﺮﺭ ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ؟ ﻳﺒﺮﺭ ﺻﺎﺣﺒﻨﺎ ﺫﻟﻚ ﻓﻲ‬
‫ﺻﻔﺤﺎﺕ ﻣﻄﻮﻟﺔ ﻧﻘﺘﺒﺲ ﻣﻨﻬﺎ ﻣﺎ ﻳﻔﻴﺪﻧﺎ ﻟﻔﻬﻢ ﻧﻈﺮﻳﺘﻪ‪:‬‬
‫ﺇﻥ ﺍﻟﺴﺎﻟﻚ ﻓﻲ ﻣﺮﺍﻗﻲ ﺍﻹﺳﻼﻡ ﻳﺴﻴﺮ ﻋﻠﻰ ﻣﻌﺮﺍﺝ ﻟﻮﻟﺒﻲ‪ ،‬ﻳﻨﻀﻢ ﻧﺤﻮ ﻣﺮﻛﺰﻩ‪ ،‬ﻛﻠﻤﺎ ﺍﺭﺗﻔﻊ ﻧﺤﻮ ﻗﻤﺘﻪ‪ ،‬ﻭﻳﺪﻭﺭ ﻋﻠﻰ ﻧﻔﺴﻪ ﺩﻭﺭﺓ‪ ،‬ﻛﻠﻤﺎ ﺭﻗﻰ ﻓﻲ ﺳﺒﻊ‬
‫ﺩﺭﺟﺎﺕ‪ ،‬ﺃﻭﻟﻬﺎ ﺍﻹﺳﻼﻡ‪ ،‬ﺛﻢ ﺍﻹﻳﻤﺎﻥ‪ ،‬ﺛﻢ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﺛﻢ ﻋﻠﻢ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﺛﻢ ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﺛﻢ ﺣﻖ ﺍﻟﻴﻘﻴﻦ‪ ،‬ﺛﻢ‪ ،‬ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﺪﻭﺭﺓ‪ ،‬ﺍﻹﺳﻼﻡ‪ .‬ﻟﻘﺪ ﺟﺎء ﺍﻟﻘﺮﺁﻥ ﻣﻘﺴ ًﻤﺎ‬
‫ﺑﻴﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻓﻲ ﻣﻌﻨﻰ ﻣﺎ ﺟﺎء ﺇﻧﺰﺍﻟﻪ ﻣﻘﺴ ًﻤﺎ ﺑﻴﻦ ﻣﺪﻧﻲ ﻭﻣﻜﻲ‪ .‬ﻭﻟﻜﻞ ﻣﻦ ﺍﻟﻤﺪﻧﻲ ﻭﺍﻟﻤﻜﻲ ﻣﻤﻴﺰﺍﺕ ﻳﺮﺟﻊ ﺍﻟﺴﺒﺐ ﻓﻴﻬﺎ ﺇﻟﻰ ﻛﻮﻥ ﺍﻟﻤﺪﻧﻲ‬
‫ﻣﺮﺣﻠﺔ ﺇﻳﻤﺎﻥ‪ ،‬ﻭﺍﻟﻤﻜﻲ ﻣﺮﺣﻠﺔ ﺇﺳﻼﻡ ]‪ [...‬ﻭﺍﻻﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻤﺪﻧﻲ ﻟﻴﺲ ﺍﺧﺘﻼﻑ ﻣﻜﺎﻥ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻭﻻ ﺍﺧﺘﻼﻑ ﺯﻣﻦ ﺍﻟﻨﺰﻭﻝ‪ ،‬ﻭﺇﻧﻤﺎ ﻫﻮ ﺍﺧﺘﻼﻑ‬
‫ﺎﺱ ]ﺍﻟﺘﻲ ﺃﺗﺖ ﻓﻲ ﺑﺪﺍﻳﺔ ﺑﻌﺾ‬ ‫ﻣﺴﺘﻮﻯ ﺍﻟﻤﺨﺎﻁﺒﻴﻦ‪ .‬ﻓﻴَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁ َ َﻣﻨُﻮﺍ ]ﺍﻟﺘﻲ ﺃﺗﺖ ﻓﻲ ﺑﺪﺍﻳﺔ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺪﻧﻴﺔ[ ﺧﺎﺻﺔ ﺑﺄﻣﺔ ﻣﻌﻴﻨﺔ‪ .‬ﻭﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ُ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻤﻜﻴﺔ[ ﻓﻴﻬﺎ ﺷﻤﻮﻝ ﻟﻜﻞ ﺍﻟﻨﺎﺱ ]‪ [...‬ﻟﻘﺪ ﺟﺎء ﺍﻟﻘﺮﺁﻥ ﻣﻘﺴ ًﻤﺎ ﺑﻴﻦ ﺍﻹﻳﻤﺎﻥ ﻭﺍﻹﺳﻼﻡ‪ ،‬ﻛﻤﺎ ﺟﺎء ﺇﻧﺰﺍﻟﻪ ﻣﻘﺴ ًﻤﺎ ﺑﻴﻦ ﻣﺪﻧﻲ ﻭﻣﻜﻲ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﻜﻲ ﺳﺎﺑﻘﺎً‬

‫ﻲ ٍ ﻳَﺪِﺏﱡ ﻳَﻜﻮ ُﻥ ﻟﻜﻢ َﻣﺄﻛ ًَﻼ«‬

‫)ﻻﻭﻳﻴﻦ ‪ .(18 :18‬ﻭﻋﻤﺮﺍﻥ ﻭﺍﻟﺪ ﻣﻮﺳﻰ ﺗﺰﻭﺝ ﻣﻦ ﻋﻤﺘﻪ )ﺧﺮﻭﺝ ‪ (20 :6‬ﺛﻢ ُﻣﻨﻊ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺰﻭﺍﺝ )ﻻﻭﻳﻴﻦ ‪ .(12 :18‬ﻭﻗﺪ ﺃﺧﺒﺮ ﷲ ﻧﻮﺣًﺎ ﻭﺃﻭﻻﺩﻩ‪» :‬ﻭ ُﻛ ﱡﻞ َﺣ ّ‬
‫)ﻣﺜﻼ ﻻﻭﻳﻴﻦ ﺍﻟﻔﺼﻞ ‪.(11‬‬ ‫ً‬ ‫)ﺗﻜﻮﻳﻦ ‪ .(3 :9‬ﺛﻢ ﻗﻴﺪ ﷲ ﺍﻷﻛﻞ ﺑﺒﻌﺾ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺩﻭﻥ ﻏﻴﺮﻫﺎ‬
‫ﺸﺮﻳﻌَﺔَ ﺃ َ ِﻭ ﺍﻷ َ ْﻧﺒِﻴﺎء ﻣﺎ ِﺟﺌْﺖُ ﻷُﺑْﻄِ ﻞ‪ ،‬ﺑَﻞ ﻷ ُ ْﻛﻤِ ﻞ« )ﻣﺘﻰ ‪ .(17 :5‬ﺇﻻ ﺃﻥ ﺍﻟﻤﺴﻴﺢ ﻭﺗﻼﻣﻴﺬﻩ ﻏﻴﺮﻭﺍ ﺷﺮﻉ ﻣﻮﺳﻰ‪ .‬ﻓﻘﺪ ﺗﻢ ﺣﺬﻑ‬ ‫ﻈﻨﱡﻮﺍ ﺃَﻧِّﻲ ِﺟﺌْﺖُ ﻷ ُ ْﺑ ِﻄ َﻞ ﺍﻟ ﱠ‬
‫ﺟﺎء ﻓﻲ ﺍﻹﻧﺠﻴﻞ ﻗﻮﻝ ﻟﻠﻤﺴﻴﺢ‪» :‬ﻻ ﺗ َ ُ‬ ‫‪1‬‬

‫ﺑﻌﺾ ﻣﻮﺍﻧﻊ ﺍﻟﻄﻌﺎﻡ )ﺃﻋﻤﺎﻝ ‪ ،16-12 :10‬ﻭﺭﻭﻣﻴﺔ ‪ .(14 :14‬ﻭﻛﺎﻥ ﺍﻟﺴﺒﺖ ﻭﺃﻋﻴﺎﺩ ﻳﻬﻮﺩﻳﺔ ﺃﺧﺮﻯ ﺃﻳﺎﻡ ﺭﺍﺣﺔ ﻳُﻤﻨﻊ ﻓﻴﻬﺎ ﺍﻟﻌﻤﻞ )ﻻﻭﻳﻴﻦ ﻓﺼﻞ ‪ (23‬ﻭﻳﻌﺎﻗﺐ ﺑﺎﻹﻋﺪﺍﻡ ﻣﻦ ﻳﻌﻤﻞ ﻳﻮﻡ‬
‫ﺍﻟﺴﺒﺖ )ﺧﺮﻭﺝ ‪16-12 :31‬؛ ﺑﺨﺼﻮﺹ ﺍﻟﺴﺒﺖ ﺍﻧﻈﺮ ﺃﻳﻀًﺎ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(163 :7\39‬ﻭﻗﺪ ﺃﻟﻐﻰ ﺍﻟﻤﺴﻴﺢ ﻭﺗﻼﻣﻴﺬﻩ ﺭﺍﺣﺔ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺍﻷﻋﻴﺎﺩ ﺍﻷﺧﺮﻯ )ﻣﺘﻰ ‪12-1 :12‬؛ ﻳﻮﺣﻨﺎ ‪:5‬‬
‫‪16 :9 ،16‬؛ ﻛﻮﻟﻮﺳﻲ ‪ .(16 :2‬ﻭﻗﺪ ﻓﺮﺿﺖ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻟﺨﺘﺎﻥ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻧﺴﻠﻪ )ﺗﻜﻮﻳﻦ ‪ (14-9 :17‬ﻭﻟﻜﻦ ﺃﻟﻐﻰ ﺍﻟﺮﺳﻞ ﻫﺬﻩ ﺍﻟﻔﺮﻳﻀﺔ )ﺃﻋﻤﺎﻝ ﻓﺼﻞ ‪15‬؛ ﻏﻼﻁﻴﺔ ‪ 6-1 :5‬ﻭ‪.(15 :6‬‬
‫ﻭﻗﺪ ﺳﻨﺖ ﺍﻟﺘﻮﺭﺍﺓ ﻋﻠﻰ ﻋﻘﻮﺑﺔ ﺍﻟﺮﺟﻢ )ﻻﻭﻳﻴﻦ ‪10 :20‬؛ ﺗﺜﻨﻴﺔ ‪ (23-22 :22‬ﻭﻟﻜﻦ ﺍﻟﻤﺴﻴﺢ ﺭﻓﺾ ﺗﻄﺒﻴﻖ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ )ﻳﻮﺣﻨﺎ ‪ .(11-4 :8‬ﻭﺳﻨﱠﺖ ﺍﻟﺘﻮﺭﺍﺓ ﻋﻠﻰ ﻋﻘﻮﺑﺔ ﺍﻟﻌﻴﻦ ﺑﺎﻟﻌﻴﻦ ﻭﺍﻟﺴﻦ‬
‫ﻄ َﻤﻚَ ﻋﻠﻰ َﺧﺪِّﻙَ ﺍﻷ َ ْﻳ َﻤﻦ‬ ‫ﺴﻦّ ‪39‬ﺃ َ ﱠﻣﺎ ﺃَﻧﺎ ﻓﺄَﻗﻮ ُﻝ ﻟﻜﻢ‪ :‬ﻻ ﺗُﻘﺎ ِﻭﻣﻮﺍ ﺍﻟ ّ‬
‫ﺸ ِ ِّﺮﻳﺮ‪ ،‬ﺑَﻞ َﻣﻦ َﻟ َ‬ ‫ﺳﻤِ ﻌﺘُﻢ ﺃَﻧﱠﻪ ﻗﻴﻞ‪ :‬ﺍﻟﻌَﻴ ُﻦ ﺑِﺎﻟﻌَﻴﻦ ﻭﺍﻟ ِ ّ‬
‫ﺴﻦﱡ ﺑِﺎﻟ ِ ّ‬ ‫ﺑﺎﻟﺴﻦ )ﺧﺮﻭﺝ ‪ (24 :21‬ﻭﻟﻜﻦ ﺍﻟﻤﺴﻴﺢ ﻗﺮﺭ ﻋﻜﺲ ﺫﻟﻚ‪َ » :‬‬
‫ﺽ ﻟﻪُ ﺍﻵﺧَﺮ« )ﻣﺘﻰ ‪.(39-38 :5‬‬ ‫ﻓﺎﻋﺮ ْ‬
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‫ﺍﻟﺴﻘﺎ‪ :‬ﻻ ﻧﺴﺦ‪ ،‬ﺹ ‪ 6-5‬ﺹ ‪.(http://goo.gl/Y2JmCz) 98-96‬‬ ‫‪2‬‬

‫ﺗﺠﺪ ﻛﺘﺐ ﻭﺃﻋﻤﺎﻝ ﻫﺬﺍ ﺍﻟﻤﻔﻜﺮ ﺍﻟﺴﻮﺩﺍﻧﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪ .http://goo.gl/bA5hwb‬ﺍﻧﻈﺮ ﺧﺎﺻﺔ ﻛﺘﺎﺑﻪ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻹﺳﻼﻡ‪.‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻹﺳﻼﻡ‪.‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.19 :89\10‬‬ ‫‪5‬‬

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‫ﻅﻬﻮﺭﺍ ﻋﻤﻠﻴًﺎ ﻗﺼﻮﺭﻫﻢ ﻋﻦ ﺷﺄﻭﻩ‪ ،‬ﻧﺰﻝ ﻋﻨﻪ ﺇﻟﻰ ﻣﺎ ﻳﻄﻴﻘﻮﻥ‬ ‫ً‬ ‫ﻋﻠﻰ ﺍﻟﻤﺪﻧﻲ‪ ،‬ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﺑُﺪﻱء ﺑﺪﻋﻮﺓ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻓﻠﻤﺎ ﻟﻢ ﻳﻄﻴﻘﻮﻩ‪ ،‬ﻭﻅﻬﺮ‬
‫ﺴ ِﻠ ُﻤﻮﻥَ « )‪ (102 :3\9‬ﺛﻢ ﻗﻮﻟﻪ‬ ‫}َ َﺣ ﱠﻖ ﺗُﻘَﺎﺗِ ِﻪ َﻭ َﻻ ﺗ َ ُﻤﻮﺗ ُ ﱠﻦ ِﺇ ﱠﻻ َﻭﺃ َ ْﻧﺘ ُ ْﻢ ُﻣ ْ‬ ‫]‪ [...‬ﺇﻥ ﻛﻞ ﻣﻦ ﻟﻪ ﺑﺼﺮ ﺑﺎﻟﻤﻌﺎﻧﻲ ﺇﺫﺍ ﻗﺮﺃ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ » َﻳﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﺍﺗﱠﻘُﻮﺍ ﱠ‬
‫ﺷ ﱠﺢ ﻧَ ْﻔ ِﺴ ِﻪ ﻓَﺄُﻭﻟَﺌِﻚَ ُﻫ ُﻢ ْﺍﻟ ُﻤ ْﻔ ِﻠﺤُﻮﻥَ « )‪ (16 :64\108‬ﻋﻠﻢ ﺃﻥ ﻫﻨﺎﻙ‬ ‫ﻄ ْﻌﺘ ُ ْﻢ َﻭﺍ ْﺳ َﻤﻌُﻮﺍ َﻭﺃَﻁِ ﻴﻌُﻮﺍ َﻭﺃ َ ْﻧ ِﻔﻘُﻮﺍ َﺧﻴ ًْﺮﺍ ِﻷ َ ْﻧﻔُ ِﺴ ُﻜ ْﻢ َﻭ َﻣ ْﻦ ﻳُﻮﻕَ ُ‬ ‫ﺳﺘ َ َ‬ ‫}َ َﻣﺎ ﺍ ْ‬ ‫ﺗﻌﺎﻟﻰ »ﻓَﺎﺗﱠﻘُﻮﺍ ﱠ‬
‫ﻭﻣﻌﻨﻰ ﻓﺮﻋﻴًﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﺍﻟﻤﺮﺍﺩ‪ ،‬ﻓﻲ ﺍﻟﻤﻜﺎﻥ ﺍﻷﻭﻝ‪ ،‬ﺍﻟﻤﻌﻨﻰ ﺍﻷﺻﻠﻲ‪ ،‬ﻭﺇﺫ ﺃﻣﻠﺖ ﺍﻟﻀﺮﻭﺭﺓ ﺗﺄﺟﻴﻠﻪ‪ ،‬ﺍﻧﺘﻘﻞ ﺍﻟﻌﻤﻞ ﺇﻟﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻔﺮﻋﻲ‪،‬‬ ‫ً‬ ‫ﻣﻌﻨﻰ ﺃﺻﻠﻴًﺎ‬ ‫ً‬ ‫ﻣﻌﻨﻴﻴﻦ‪:‬‬
‫ﺭﻳﺜﻤﺎ ﻳﺘﻢ ﺍﻟﺘﺤﻮﻝ‪ ،‬ﻣﻦ ﺍﻟﻔﺮﻉ ﺇﻟﻰ ﺍﻷﺻﻞ‪ ،‬ﺑﺘﻬﻴﺆ ﺍﻟﻈﺮﻑ ﺍﻟﻤﻨﺎﺳﺐ ﻟﺬﻟﻚ‪ .‬ﻭﺍﻟﻈﺮﻑ ﺍﻟﻤﻨﺎﺳﺐ ﻫﻮ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻳﻨﻀﺞ ﻓﻴﻪ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﺒﺸﺮﻱ‪ ،‬ﺍﻟﻔﺮﺩﻱ‬
‫ﻭﺍﻟﺠﻤﺎﻋﻲ‪ ،‬ﻭﺗﺘﺴﻊ ﺍﻟﻄﺎﻗﺔ‪ .‬ﻭﺇﻟﻰ ﻧﻘﺺ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻫﺬﺍ ﻳﺮﺟﻊ ﺍﻟﺴﺒﺐ ﻓﻲ ﺗﺄﺟﻴﻞ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻟﻔﺮﻭﻉ ]‪ [...‬ﻧﺨﻠﺺ ﻣﻤﺎ ﺗﻘﺪﻡ ﺇﻟﻰ ﺗﻘﺮﻳﺮ ﺃﻣﺮ‬
‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺻﻮﺭ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﺍﻵﻥ ﻟﻴﺴﺖ ﻣﺮﺍﺩ ﺍﻹﺳﻼﻡ ﺑﺎﻷﺻﺎﻟﺔ‪ .‬ﻭﺇﻧﻤﺎ ﻫﻲ ﺗﻨﺰﻝ ﻟﻤﻼﺑﺴﺔ ﺍﻟﻮﻗﺖ ﻭﺍﻟﻄﺎﻗﺔ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬ ‫ﻫﺎﻡ ﺟﺪ ًﺍ‪ ،‬ﻭﻫﻮ ﺃﻥ ً‬
‫ﻭﻳﺬﻛﺮﻧﺎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﻘﻮﻝ ﺍﻟﻤﺴﻴﺢ‪:‬‬
‫ﺑﻌﺾ ﺍﻟﻔ ِ ِّﺮﻳﺴﻴِّﻴﻦ ﻭﻗﺎﻟﻮﺍ ﻟﻪ‬ ‫ُ‬ ‫ﻭﻟَ ﱠﻤﺎ ﺃَﺗ ﱠﻢ ﻳﺴﻮﻉُ ﻫﺬﺍ ﺍﻟﻜَﻼﻡ‪ ،‬ﺗ ََﺮﻙَ ﺍﻟ َﺠﻠﻴ َﻞ َﻭﺟﺎ َء ﺑِﻼﺩ َ ﺍﻟﻴَﻬﻮﺩﻳﱠ ِﺔ ﻋِﻨﺪ َ ِﻋﺒ ِْﺮ ﺍﻷُﺭﺩ ُّﻥ‪ .‬ﻓَﺘﺒِﻌَﺘﻪ ُ ُﺟﻤﻮﻉٌ ﻛَﺜﻴﺮﺓ‪ ،‬ﻓﺸﻔﺎﻫﻢ ﻫُﻨﺎﻙ‪ .‬ﻓَﺪﻧﺎ ﺇِﻟﻴ ِﻪ‬
‫ُ‬ ‫َ‬
‫ﺍﻟﺮ ُﺟ ُﻞ ﺃﺑﺎﻩ ُ ﻭﺃ ﱠﻣﻪ‬ ‫ﺘﺮﻙُ ﱠ‬ ‫ﺍﻣﺮﺃَﺗ َﻪ ﻷَﻳﱠ ِﺔ ﻋِﻠﱠ ٍﺔ ﻛﺎﻧﺖ؟ ﻓﺄَﺟﺎﺏ‪ :‬ﺃَﻣﺎ ﻗَﺮﺃﺗُﻢ ﺃ َ ﱠﻥ ﺍﻟﺨﺎﻟِﻖَ ُﻣﻨﺬ ُ ﺍﻟﺒَﺪ ِء َﺟﻌﻠَﻬﻤﺎ ﺫَﻛ ًَﺮﺍ َﻭﺃُﻧﺜﻰ ﻭﻗﺎﻝ‪ِ :‬ﻟﺬَﻟِﻚَ ﻳَ ُ‬ ‫ﻄﻠِّﻖَ َ‬ ‫ُﺤﺮﺟﻮﻩ‪ :‬ﺃَﻳَﺤِ ﱡﻞ ﻷ َ َﺣ ٍﺪ ﺃَﻥ ﻳُ َ‬ ‫ِﻟﻴ ِ‬
‫َ‬
‫ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻓﻠِﻤﺎﺫﺍ ﺃ َﻣ َﺮ ﻣﻮﺳﻰ‬ ‫ُﻔﺮﻗﻨﱠﻪ ِ‬ ‫ﺴﺪ ٌ ﻭﺍﺣﺪ‪ .‬ﻓﻤﺎ ﺟ َﻤﻌَﻪ ﷲ ﻓﻼ ﻳ ِ ّ‬ ‫ﻜﻮﻧﺎﻥ ﺍﺛﻨَﻴ ِﻦ ﺑﻌﺪَ ﺫﻟﻚَ ‪ ،‬ﺑﻞ َﺟ َ‬ ‫ِ‬ ‫ﺴﺪ ًﺍ ﻭﺍﺣﺪ ًﺍ‪ .‬ﻓﻼ ﻳ‬ ‫ﻭﻳﺼﻴﺮ ﺍﻻﺛْﻨﺎ ِﻥ ﺟ َ‬ ‫ُ‬ ‫ﺍﻣﺮﺃَﺗ َﻪ‬
‫ﻭﻳَﻠﺰَ ُﻡ َ‬
‫ﻣﺮ ُﻣﻨﺬ ُ ﺍﻟﺒَﺪ ِء ﻫﻜﺬﺍ‪ .‬ﺃَ ﱠﻣﺎ ﺃَﻧﺎ ﻓﺄَﻗﻮ ُﻝ‬ ‫ﻕ ﻧِﺴﺎﺋﻜﻢ‪ ،‬ﻭﻟَﻢ ﻳَﻜُ ِﻦ ﺍﻷ َ ُ‬ ‫ﻁﻼ ِ‬ ‫ﺺ ﻟَﻜﻢ ﻣﻮﺳﻰ ﻓﻲ َ‬ ‫ﻗﺴﺎﻭﺓِ ﻗُﻠﻮﺑِﻜﻢ َﺭ ﱠﺧ َ‬ ‫َ‬ ‫ﺴ ﱠﺮﺡ؟ ﻗﺎ َﻝ ﻟﻬﻢ‪ :‬ﻣِﻦ ﺃ َ ْﺟ ِﻞ‬ ‫ﻕ ﻭﺗ ُ َ‬ ‫ﻁﻼ ٍ‬ ‫ِﺘﺎﺏ َ‬‫ﺃَﻥ ﺗ ُ ْﻌﻄﻰ ﻛ َ‬
‫ﺍﻟﺰﻭﺍﺝ‪ .‬ﻓﻘﺎ َﻝ ﻟﻬﻢ‪:‬‬ ‫َﻴﺮ ﻓﻲ ﱠ‬ ‫ﺍﻟﺮ ُﺟ ِﻞ َﻣ َﻊ ﺍﻟ َﻤﺮﺃَﺓِ ﻫﻜﺬﺍ‪ ،‬ﻓﻼ ﺧ َ‬ ‫ﻏﻴﺮﻫﺎ ﻓﻘَﺪ ﺯَ ﻧﻰ‪ .‬ﻓﻘﺎ َﻝ ﻟﻪ ﺍﻟﺘﱠﻼﻣﻴﺬ‪ِ :‬ﺇﺫﺍ ﻛﺎﻧَﺖ ﺣﺎﻟَﺔ ُ ﱠ‬ ‫ﺝ َ‬ ‫ﺍﻣﺮﺃَﺗ َﻪ‪ِ ،‬ﺇﻻﱠ ِﻟﻔَﺤْﺸﺎء‪ ،‬ﻭﺗ ﱠ‬
‫َﺰﻭ َ‬ ‫ﻁﻠﱠﻖَ َ‬ ‫ﻟﻜﻢ‪َ :‬ﻣﻦ َ‬
‫ﺎﺱ ﻛُﻠﱡﻬﻢ‪ ،‬ﺑ ِﻞ ﺍﻟﱠﺬﻳ َﻦ ﺃُﻧﻌ َِﻢ ﻋﻠَﻴ ِﻬﻢ ﺑﺬﻟﻚ )ﻣﺘﻰ ‪.(11-1 :19‬‬ ‫ُ‬ ‫ﱠ‬ ‫ﻨ‬‫ﺍﻟ‬ ‫ﻪ‬ ‫ﻤ‬‫َُ‬‫ﻬ‬ ‫ﻔ‬‫َ‬ ‫ﻳ‬ ‫ﻻ‬ ‫ﻫﺬﺍ ﺍﻟﻜﻼ ُﻡ‬
‫ﻭﺭﻏﻢ ﺍﻷﻫﻤﻴﺔ ﺍﻟﺘﻲ ﻳﻌﻄﻴﻬﺎ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻘﺪﺍﻣﻰ ﻟﻤﻌﺮﻓﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻘﺪﺍﻣﻰ ﻭﺍﻟﻤﻌﺎﺻﺮﻳﻦ ﻏﻴﺮ ﻣﺘﻔﻘﻴﻦ ﻋﻠﻰ ﻋﺪﺩ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‬
‫ﺍﻟﻤﻨﺴﻮﺧﺔ‪ .‬ﻓﺎﺑﻦ ﺍﻟﺠﻮﺯﻱ )ﺗﻮﻓﻰ ﻋﺎﻡ ‪ (1200‬ﻳﺬﻛﺮ ‪ 247‬ﺁﻳﺔ ﻣﻨﺴﻮﺧﺔ‪ 1‬ﺑﻴﻨﻤﺎ ﺍﻟﺴﻴﻮﻁﻲ )ﺗﻮﻓﻰ ﻋﺎﻡ ‪ (1505‬ﻻ ﻳﻌﺘﺮﻑ ﺇﻻ ﺑـ ‪ 22‬ﺁﻳﺔ ﻣﻨﺴﻮﺧﺔ ﻫﻲ ‪:73\3‬‬
‫‪ *3-1‬ﻭ‪ 180 :2\87‬ﻭ‪ 183 :2\87‬ﻭ‪ 184 :2\87‬ﻭ‪ 240 :2\87‬ﻭ‪ 284 :2\87‬ﻭ‪ *65 :8\88‬ﻭ‪ *102 :3\89‬ﻭ‪ 52 :33\90‬ﻭ‪ 11 :60\91‬ﻭ‪:4\92‬‬
‫‪ 8‬ﻭ‪ *15 :4\92‬ﻭ‪ *16 :4\92‬ﻭ‪ *33 :4\92‬ﻭ‪ 2 :24\ 102‬ﻭ‪ 58 :24\102‬ﻭ‪ *12 :58\105‬ﻭ‪ 2 :5\112‬ﻭ‪ 42 :5\112‬ﻭ‪ 106 :5\112‬ﻭ‪:9\113‬‬
‫‪ .41‬ﻭﺑﻌﺪ ﻓﺤﺺ ﻛﻞ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻋﺘﺒﺮﺕ ﻣﻮﺳﻮﻋﺔ ﻗﺮﺁﻧﻴﺔ ﻧﺸﺮﺗﻬﺎ ﻭﺯﺍﺭﺓ ﺍﻷﻭﻗﺎﻑ ﺍﻟﻤﺼﺮﻳﺔ ﻋﺎﻡ ‪ 2003‬ﺃﻥ ﻓﻘﻂ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻊ ﺇﺷﺎﺭﺓ * ﻳﻤﻜﻦ‬
‫ﺍﻋﺘﺒﺎﺭﻫﺎ ﻣﻨﺴﻮﺧﺔ‪ .2‬ﻭﻗﺪ ﺟﻤﻊ ﻣﺼﻄﻔﻰ ﺯﻳﺪ ﻛﻞ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺍﻋﺘﺒﺮﺕ ﻣﻨﺴﻮﺧﺔ ﻓﻲ ﺗﺴﻌﺔ ﻣﺼﺎﺩﺭ ﻗﺪﻳﻤﺔ ﻓﻮﺟﺪ ﻋﺪﺩﻫﺎ ‪ 293‬ﺁﻳﺔ ﻭﻟﻢ ﻳﻘﺮ ﺇﻻ ﺑﻨﺴﺦ ﺳﺘﺔ‬
‫ﻧﺼﻮﺹ ﻫﻲ ‪ 3-1 :73\3‬ﻭ‪ 65 :8\88‬ﻭ‪ 15 :4\92‬ﻭ‪ 16 :4\92‬ﻭ‪ 43 :4\92‬ﻭ‪ .312 :58\105‬ﻭﺃﻣﺎ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻓﺈﻧﻪ‬
‫ﺻﺪَﻗَﺔً«‬ ‫ﻱ ﻧَﺠ َْﻮﺍ ُﻛ ْﻢ َ‬ ‫ﺳﻮ َﻝ ﻓَﻘَ ِﺪّ ُﻣﻮﺍ ﺑَﻴْﻦَ َﻳﺪَ ْ‬ ‫ﺍﻟﺮ ُ‬‫ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﻤﺘﻔﻖ ﻋﻠﻴﻪ ﻣﻤﺎ ﻗﻴﻞ ﺑﻨﺴﺨﻪ ﻻ ﻳﺰﻳﺪ ﻋﻦ ﺍﻟﻨﺼﻴﻦ ﺍﻵﺗﻴﻴﻦ ﻓﻘﻂ‪ ،‬ﻫﻤﺎ‪َ » :‬ﻳﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ِﺇﺫَﺍ ﻧَﺎ َﺟ ْﻴﺘ ُ ُﻢ ﱠ‬
‫ِﻴﻼ« )‪ .(3-1 :73\3‬ﻭﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻓﻬﻮ ﻣﻮﺿﻊ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ‪ .4‬ﻭﻳﻘﻮﻝ ﻭﻟﻲ‬ ‫ﺺ ﻣِ ْﻨﻪُ ﻗَﻠ ً‬ ‫ﺼﻔَﻪ ُ ﺃ َ ِﻭ ﺍ ْﻧﻘُ ْ‬ ‫ِﻴﻼ‪ِ .‬ﻧ ْ‬ ‫)‪ (12 :58\105‬ﻭ» َﻳﺎ ﺃَﻳﱡ َﻬﺎ ْﺍﻟ ُﻤ ﱠﺰ ِ ّﻣﻞُ‪ .‬ﻗُ ِﻢ ﺍﻟﻠﱠ ْﻴ َﻞ ﺇِ ﱠﻻ ﻗَﻠ ً‬
‫ﷲ ﺍﻟﺪﻫﻠﻮﻱ ﻋﻦ ﺳﻌﺔ ﺍﻟﻨﺴﺦ ﻋﻨﺪ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ‪» :‬ﺍﺗﺴﻊ ﺑﺎﺏ ﺍﻟﻨﺴﺦ ﻋﻨﺪﻫﻢ ﻭﺗﻮﺳﻌﻮﺍ ﻓﻲ ﻣﻮﺿﻮﻋﻪ‪ ،‬ﻭﻛﺎﻥ ﻟﻠﻌﻘﻞ ﻓﻴﻪ ﻣﺠﺎﻝ ﻓﺴﻴﺢ‪ ،‬ﻭﻟﻼﺧﺘﻼﻑ ﻓﻴﻪ ﻣﻜﺎﻥ ﻭﺍﺳﻊ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﺑﻠﻐﺖ ﺍﻵﻳﺎﺕ ﺍﻟﻤﻨﺴﻮﺧﺔ ﺇﻟﻰ ﺧﻤﺴﻤﺎﺋﺔ ﺁﻳﺔ‪ ،‬ﺑﻞ ﺇﺫﺍ ﺣﻘﻘﺖ ﺍﻟﻨﻈﺮ ﺗﺠﺪﻫﺎ ﻏﻴﺮ ﻣﺤﺼﻮﺭﺓ ﺑﻌﺪﺩ«‪ .‬ﻭﻫﻮ ﻳﺮﻯ ﺍﻧﻪ »ﻻ ﻳﺘﻌﻴﻦ ﺍﻟﻨﺴﺦ ﺇﻻ ﻓﻲ ﺧﻤﺲ ﺁﻳﺎﺕ«‪.5‬‬
‫ﻭﺗﻔﺼﻴﻼ‪ .‬ﻭﻧﻜﺘﻔﻲ ﻫﻨﺎ ﺑﻤﻘﺎﻝ ﺍﻟﻘﺮﺁﻧﻲ ﺃﺣﻤﺪ ﺻﺒﺤﻲ ﻣﻨﺼﻮﺭ‪ 6‬ﺍﻟﺬﻱ ﻳﺮﻯ ﺍﻥ ﺍﻟﻨﺴﺦ ﺟﺎء‬ ‫ً‬ ‫ﻭﻧﻀﻴﻒ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﺮﻓﻀﻮﻥ ﻓﻜﺮﺓ ﺍﻟﻨﺴﺦ ﺟﻤﻠﺔً‬
‫ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﻤﻌﻨﻲ ﺍﻟﻜﺘﺎﺑﺔ ﻭﺍﻹﺛﺒﺎﺕ‪ ،‬ﻭﻫﻲ ﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻟﺘﺎﺭﻳﺨﻲ‪:‬‬
‫ﺴ َﺨﺘِ َﻬﺎ ُﻫﺪًﻯ َﻭ َﺭﺣْ َﻤﺔ ٌ ﻟِﻠﱠﺬِﻳﻦَ ُﻫ ْﻢ ﻟ َِﺮﺑِّ ِﻬ ْﻢ ﻳَ ْﺮ َﻫﺒُﻮﻥَ )‪ .(154 :7\39‬ﻭﻫﻨﺎ ﻻ ﻣﺸﻜﻠﺔ‪.‬‬ ‫ﺡ َﻭﻓِﻲ ﻧُ ْ‬ ‫ﻀﺐُ ﺃ َ َﺧﺬ َ ْﺍﻷ َ ْﻟ َﻮﺍ َ‬ ‫ﺳﻰ ْﺍﻟﻐَ َ‬ ‫ﻋ ْﻦ ُﻣﻮ َ‬ ‫ﺳ َﻜﺖَ َ‬ ‫‪َ (1‬ﻭﻟَ ﱠﻤﺎ َ‬
‫ﺴﺘ َ ْﻨ ِﺴ ُﺦ َﻣﺎ ﻛُ ْﻨﺘ ُ ْﻢ ﺗ َ ْﻌ َﻤﻠُﻮﻥَ )‪ .(29 :45\65‬ﻳﻘﻮﻝ ﺃﺣﻤﺪ ﺻﺒﺤﻲ ﻣﻨﺼﻮﺭ‪» :‬ﻳﻌﻨﻰ ﻧﻜﺘﺐ ﻭﻧﺴﺠﻞ ﻭﻧﺪﻭﻥ ﻭﻧﺜﺒﺖ‪.‬‬ ‫ﻖ ﺇِﻧﱠﺎ ﻛُﻨﱠﺎ ﻧَ ْ‬ ‫ﻋﻠَ ْﻴﻜُ ْﻢ ﺑِ ْﺎﻟ َﺤ ّ ِ‬ ‫‪َ (2‬ﻫﺬَﺍ ِﻛﺘ َﺎﺑُﻨَﺎ ﻳَ ْﻨﻄِ ﻖُ َ‬
‫ﻭﻟﻴﺲ ﺑﺎﻟﻄﺒﻊ ﻣﻌﻨﺎﻫﺎ ﺃﻧﺎ ﻛﻨﺎ ﻧﺤﺬﻑ ﺃﻭ ﻧﻠﻐﻲ ﻣﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ«‪.‬‬
‫ِﻳﺮ )‪ .(106 :2\87‬ﻭﻓﻘًﺎ ﻷﺣﻤﺪ ﺻﺒﺤﻲ ﻣﻨﺼﻮﺭ‪ ،‬ﺗﻌﻨﻲ ﻛﻠﻤﺔ ﺁﻳﺔ‬ ‫ﻲءٍ ﻗَﺪ ٌ‬ ‫ﺷ ْ‬ ‫}َ ﻋَﻠَﻰ ﻛُ ِّﻞ َ‬ ‫ﺕ ﺑِ َﺨﻴ ٍْﺮ ﻣِ ْﻨ َﻬﺎ ﺃ َ ْﻭ ﻣِﺜْ ِﻠ َﻬﺎ ﺃَﻟَ ْﻢ ﺗ َ ْﻌﻠَ ْﻢ ﺃ َ ﱠﻥ ﱠ‬ ‫ﺴ ْﺦ ﻣِ ْﻦ ﺁَﻳَ ٍﺔ ﺃ َ ْﻭ ﻧُ ْﻨ ِﺴ َﻬﺎ ﻧَﺄ ْ ِ‬ ‫‪َ (3‬ﻣﺎ ﻧَ ْﻨ َ‬
‫} ُ ﺃ َ ْﻋﻠَ ُﻢ ِﺑ َﻤﺎ ﻳُﻨ ِ َّﺰ ُﻝ ﻗَﺎﻟُﻮﺍ ِﺇﻧﱠ َﻤﺎ ﺃَﻧْﺖَ ُﻣ ْﻔﺘ ٍَﺮ ﺑَ ْﻞ ﺃ َ ْﻛﺜ َ ُﺮ ُﻫ ْﻢ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ‬ ‫ْ‬
‫ﻫﻨﺎ ﻟﻴﺲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺑﻞ ﺍﻟﻤﻌﺠﺰﺓ‪ ،‬ﻭﻧﻔﺲ ﺍﻷﻣﺮ ﻣﻊ ﺍﻵﻳﺔ َﻭ ِﺇﺫَﺍ ﺑَﺪ ﱠﻟﻨَﺎ ﺁَﻳَﺔً َﻣ َﻜﺎﻥَ ﺁَﻳَ ٍﺔ َﻭ ﱠ‬
‫)‪ .(101 :16\70‬ﻓﻬﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﺗﺸﻴﺮﺍﻥ ﺇﻟﻰ ﺍﺳﺘﺒﺪﺍﻝ ﺑﺎﻟﻤﻌﺠﺰﺓ ﺍﻟﺤﺴﻴﺔ ﺍﻟﻤﻌﺠﺰﺓ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻟﻜﻨﻪ ﻳﻀﻴﻒ ﻓﻲ ﻓﻘﺮﺓ ﻻﺣﻘﺔ‪» :‬ﻭﺍﻟﻤﻬﻢ ﺃﻥ‬
‫‪7‬‬
‫ﺕ ِﺑ َﺨﻴ ٍْﺮ ّﻣ ْﻨ َﻬﺎ ﺃ َ ْﻭ ﻣِ ﺜْ ِﻠ َﻬﺎ ﻫﻮ ﺑﻤﻌﻨﻰ ﺍﻹﺛﺒﺎﺕ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻭﻟﻴﺲ ﺍﻟﺤﺬﻑ«‪ .‬ﻭﻧﺠﺪ ﺗﺄﻳﻴﺪ ﻟﻬﺬﺍ ﺍﻟﻔﻬﻢ ﻓﻲ ﺍﻟﻤﻨﺘﺨﺐ‬ ‫ﺴ ْﺦ ﻣِ ْﻦ ﺁﻳَ ٍﺔ ﺃ َ ْﻭ ﻧُﻨ ِﺴ َﻬﺎ ﻧَﺄ ْ ِ‬ ‫ﻛﻠﻤﺔ ﻧﻨﺴﺦ ﻓﻲ ﺁﻳﺔ َﻣﺎ ﻧَﻨ َ‬
‫ﻓﻲ ﺗﻔﺴﻴﺮﻩ ﻟﻶﻳﺔ ‪» :106 :2\87‬ﻭﻟﻘﺪ ﻁﻠﺒﻮﺍ ﻣﻨﻚ ‪ -‬ﻳﺎ ﻣﺤﻤﺪ ‪ -‬ﺃﻥ ﺗﺄﺗﻴﻬﻢ ﺑﺎﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﺘﻲ ﺟﺎءﻫﻢ ﺑﻬﺎ ﻣﻮﺳﻰ ﻭﺃﻧﺒﻴﺎء ﺑﻨﻰ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺣﺴﺒﻨﺎ ﺃﻧﻨﺎ ﺃﻳﺪﻧﺎﻙ‬
‫ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻧﻨﺎ ﺇﺫﺍ ﺗﺮﻛﻨﺎ ﺗﺄﻳﻴﺪ ﻧﺒﻲ ﻣﺘﺄﺧﺮ ﺑﻤﻌﺠﺰﺓ ﻛﺎﻧﺖ ﻟﻨﺒﻲ ﺳﺎﺑﻖ‪ ،‬ﺃﻭ ﺃﻧﺴﻴﻨﺎ ﺍﻟﻨﺎﺱ ﺃﺛﺮ ﻫﺬﻩ ﺍﻟﻤﻌﺠﺰﺓ ﻓﺈﻧﻨﺎ ﻧﺄﺗﻲ ﻋﻠﻰ ﻳﺪﻳﻪ ﺑﺨﻴﺮ ﻣﻨﻬﺎ ﺃﻭ ﻣﺜﻠﻬﺎ ﻓﻲ‬
‫ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺻﺪﻗﻪ‪ ،‬ﻓﺎŠ ﻋﻠﻰ ﻛﻞ ﺷﻲء ﻗﺪﻳﺮ«‪ .‬ﺑﻴﻨﻤﺎ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ 8‬ﻳﻘﻮﻝ‪» :‬ﻧﺰﻟﺖ ﻟﻤﺎ ﻗﺎﻝ ﺍﻟﻤﺸﺮﻛﻮﻥ ﺃﻭ ﺍﻟﻴﻬﻮﺩ‪ :‬ﺃﻻ ﺗﺮﻭﻥ ﺇﻟﻰ ﻣﺤﻤﺪ ﻳﺄﻣﺮ ﺃﺻﺤﺎﺑﻪ‬
‫ﺑﺄﻣﺮ ﺛﻢ ﻳﻨﻬﺎﻫﻢ ﻋﻨﻪ ﻭﻳﺄﻣﺮ ﺑﺨﻼﻓﻪ‪ .‬ﻭﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺇﺯﺍﻟﺔ ﺍﻟﺼﻮﺭﺓ ﻋﻦ ﺍﻟﺸﻲء ﻭﺇﺛﺒﺎﺗﻬﺎ ﻓﻲ ﻏﻴﺮﻩ‪ ،‬ﻛﻨﺴﺦ ﺍﻟﻈﻞ ﻟﻠﺸﻤﺲ ﻭﺍﻟﻨﻘﻞ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺘﻨﺎﺳﺦ‪ .‬ﺛﻢ‬
‫ﺍﺳﺘﻌﻤﻞ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻛﻘﻮﻟﻚ‪ :‬ﻧﺴﺨﺖ ﺍﻟﺮﻳﺢ ﺍﻷﺛﺮ‪ ،‬ﻭﻧﺴﺨﺖ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻧﺴﺦ ﺍﻵﻳﺔ ﺑﻴﺎﻥ ﺍﻧﺘﻬﺎء ﺍﻟﺘﻌﺒﺪ ﺑﻘﺮﺍءﺗﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺤﻜﻢ ﺍﻟﻤﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ‪ ،‬ﺃﻭ ﺑﻬﻤﺎ‬
‫ﺟﻤﻴﻌًﺎ‪ .‬ﻭﺇﻧﺴﺎﺅﻫﺎ ﺇﺫﻫﺎﺑﻬﺎ ﻋﻦ ﺍﻟﻘﻠﻮﺏ«‪.‬‬
‫ﻋﻠِﻴ ٌﻢ َﺣﻜِﻴ ٌﻢ‬ ‫َ‬ ‫ُ‬ ‫ﱠ‬
‫}‬ ‫ﻭ‬‫َ‬ ‫ﻪ‬‫ِ‬ ‫ِ‬ ‫ﺗ‬‫ﺎ‬ ‫َ‬ ‫ﻳ‬‫َ‬ ‫ﺁ‬ ‫ُ‬ ‫}‬‫ﱠ‬ ‫ﻢ‬
‫ُ‬ ‫ﻜ‬
‫ِ‬ ‫ﺤ‬
‫ْ‬ ‫ﻳ‬
‫ُ‬ ‫ﻢ‬
‫ﱠ‬ ‫ُ‬ ‫ﺛ‬ ‫ُ‬
‫ﻥ‬ ‫ﺎ‬ ‫َ‬
‫ﻄ‬ ‫ﻴ‬
‫ْ‬ ‫ﱠ‬
‫ﺸ‬ ‫ﺍﻟ‬ ‫ِﻲ‬ ‫ﻘ‬ ‫ْ‬
‫ُﻠ‬ ‫ﻳ‬ ‫ﺎ‬ ‫ﻣ‬
‫َ‬ ‫ُ‬ ‫}‬ ‫ﱠ‬ ‫ُ‬
‫ﺦ‬ ‫ﺴ‬
‫َ‬ ‫ْ‬
‫ﻨ‬ ‫َ‬ ‫ﻴ‬‫َ‬ ‫ﻓ‬ ‫ﻪ‬
‫ِ‬ ‫ِ‬ ‫ﺘ‬‫ﱠ‬ ‫ﻴ‬‫ﻨ‬
‫ِ‬ ‫ﻣ‬‫ْ‬ ‫ُ‬ ‫ﺃ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻥ‬‫ُ‬ ‫ﺎ‬ ‫َ‬
‫ﻄ‬ ‫ﻴ‬
‫ْ‬ ‫ﱠ‬
‫ﺸ‬ ‫ﺍﻟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻘ‬ ‫ْ‬
‫ﻟ‬ ‫َ‬ ‫ﺃ‬ ‫ﻰ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺳ ْﻠﻨَﺎ ﻣِ ْﻦ ﻗَ ْﺒﻠِﻚَ ﻣِ ْﻦ َﺭﺳُﻮ ٍﻝ َﻭ َﻻ ِ ّ ٍ ِ ِ َ‬
‫ﻤ‬ ‫َ‬ ‫ﺗ‬ ‫ﺍ‬‫َ‬ ‫ﺫ‬ ‫ﺇ‬ ‫ﻻ‬‫ﱠ‬ ‫ﺇ‬ ‫ﻲ‬ ‫ﺒ‬ ‫ﻧ‬
‫َ‬ ‫‪َ (4‬ﻭ َﻣﺎ ﺃَﺭْ َ‬
‫)‪ .(52 :22\103‬ﻭﻳﻔﺴﺮ ﺃﺣﻤﺪ ﺻﺒﺤﻲ ﻣﻨﺼﻮﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﻳﻠﻲ‪» :‬ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺤﺎﻭﻝ ﺩﺍﺋ ًﻤﺎ ﺍﻟﺘﺪﺧﻞ ﻟﻴﻔﺴﺪ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﻳﻨﺰﻝ ﻋﻠﻰ ﻛﻞ ﺭﺳﻮﻝ ﺃﻭ‬
‫ﻧﺒﻲ‪ ،‬ﻭﻳﺘﺠﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺪﺧﻞ ﺍﻟﺸﻴﻄﺎﻧﻲ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﻜﺎﺫﺑﺔ ﺍﻟﻤﻨﺴﻮﺑﺔ Š ﺃﻭ ﻟﻠﺮﺳﻮﻝ ﻭﺍﻟﺘﻲ ﺗﻌﺎﺭﺽ ﺍﻟﻮﺣﻲ ﺍﻟﺤﻘﻴﻘﻲ‪ ،‬ﻭﷲ ﺗﻌﺎﻟﻰ ﻻ ﻳﺤﺬﻑ ﻫﺬﺍ ﺍﻟﻮﺣﻲ‬
‫ﺍﻟﺸﻴﻄﺎﻧﻲ ﻭﻟﻜﻦ ﻳﺴﻤﺢ ﺑﻮﺟﻮﺩﻩ ﺇﻟﻰ ﺟﺎﻧﺐ ﺍﻟﻮﺣﻲ ﺍﻟﺼﺎﺩﻕ ﻟﺘﺘﻢ ﻋﻤﻠﻴﺔ ﺍﻻﺧﺘﺒﺎﺭ‪ ،‬ﻓﺎﻟﻤﺸﺮﻙ ﻳﻨﺨﺪﻉ ﺑﺎﻟﻮﺣﻰ ﺍﻟﻀﺎﻝ ﻭﻳﺘﻤﺴﻚ ﺑﻪ ﻭﻳﺼﻐﻰ ﺇﻟﻴﻪ ﻭﻓﻰ ﺳﺒﻴﻠﻪ‬

‫ﺍﺑﻦ ﺍﻟﺠﻮﺯﻱ‪ :‬ﻧﻮﺍﺳﺦ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫‪1‬‬

‫ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻤﺘﺨﺼﺼﺔ‪ ،‬ﺹ ‪.650-632‬‬ ‫‪2‬‬

‫ﺯﻳﺪ‪ :‬ﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ ﺹ ‪ 398-388‬ﻭﺍﻟﺠﺰء ﺍﻟﺜﺎﻧﻲ ﺹ ‪.336‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﻣﺎ ﻳﻘﻮﻟﻪ ﻣﻮﻗﻊ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪http://goo.gl/4QhfrT :‬‬ ‫‪4‬‬

‫ﺍﻟﺪﻫﻠﻮﻱ‪ :‬ﺍﻟﻔﻮﺯ ﺍﻟﻜﺒﻴﺮ ﻓﻲ ﺃﺻﻮﻝ ﺍﻟﺘﻔﺴﻴﺮ‪ ،1986،‬ﺹ ‪ 84‬ﻭ‪.93‬‬ ‫‪5‬‬

‫ﻣﺜﻼ ﻣﻘﺎﻝ ﺃﺣﻤﺪ ﺻﺒﺤﻲ ﻣﻨﺼﻮﺭ‪ :‬ﻻ ﻧﺎﺳﺦ ﻭﻻ ﻣﻨﺴﻮﺥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻣﻨﺸﻮﺭ ﻓﻲ ﻣﻮﻗﻊ ﺁﻫﻞ ﺍﻟﻘﺮﺁﻥ ‪ http://goo.gl/JAeT8i‬ﻭﻓﻲ ﺍﻟﺤﻮﺍﺭ ﺍﻟﻤﺘﻤﺪﻥ‬ ‫ً‬ ‫ﺍﻧﻈﺮ‬ ‫‪6‬‬

‫‪.http://goo.gl/JQyNXm‬‬
‫‪http://goo.gl/6Ig1Mt‬‬ ‫‪7‬‬

‫‪http://goo.gl/AkhP21‬‬ ‫‪8‬‬

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 ‫ﻳﻀﺤﻰ ﺑﻤﺎ ﻳﻌﺎﺭﺿﻪ ﻣﻦ ﻛﺘﺎﺏ ﷲ‪ .‬ﺃﻣﺎ ﺍﻟﻤﺆﻣﻦ ﺍﻟﺼﺎﺩﻕ ﻓﻴﺘﻤﺴﻚ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻳﺰﺩﺍﺩ ﺇﻳﻤﺎﻧًﺎ ﺑﻪ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺣﻖ ﺍﻟﻴﻘﻴﻦ ﺣﻴﻦ ﺃﺧﺒﺮ ﺳﻠﻔًﺎ ﻋﻦ ﻛﻴﺪ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﻧﺸﺮﻩ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﻀﺎﻟﺔ ﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ ﻣﻨﺴﻮﺧﺔ ﺃﻱ ﻣﻜﺘﻮﺑﺔ ﻭﻣﺪﻭﻧﺔ ﻭﻣﺘﺪﺍﻭﻟﺔ ﻓﻲ ﺁﻻﻑ ﺍﻟﻤﺠﻠﺪﺍﺕ«‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﺴﻴﺮ ﻳﺨﺘﻠﻒ ﻋﻦ ﺗﻔﺴﻴﺮ‬
‫ﻄﻦُ ﻓﻲ ﺃ ُ ْﻣ ِﻨﻴﱠ ِﺘ ِﻪ‬ ‫ﺸ ْﻴ ٰ َ‬ ‫ﻰ ﺃﻱ ﻟﻢ ﻳﺆﻣﺮ ﺑﺎﻟﺘﺒﻠﻴﻎ ِﺇﻻﱠ ﺇِﺫَﺍ ﺗ َ َﻤﻨﱠ ٰﻰ ﻗﺮﺃ ﺃ َ ْﻟﻘَﻰ ٱﻟ ﱠ‬ ‫ﻲ ﺃُﻣِﺮ ﺑﺎﻟﺘﺒﻠﻴﻎ َﻭﻻَ ﻧَ ِﺒ ّ‬ ‫ﺳﻮ ٍﻝ ﻫﻮ ﻧﺒ ّ‬ ‫ﺳ ْﻠﻨَﺎ ﻣِ ﻦ ﻗَ ْﺒﻠِﻚَ ﻣِ ﻦ ﱠﺭ ُ‬ ‫ﺍﻟﺠﻼﻟﻴﻦ ﺣﻴﺚ ﻧﻘﺮﺃ‪َ :‬ﻭ َﻣﺎ ﺃ َ ْﺭ َ‬
‫‪1‬‬
‫َ َ ُ ﱠٰ‬
‫ﻗﺮﺍءﺗﻪ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﻤﺎ ﻳﺮﺿﺎﻩ ﺍﻟﻤﺮﺳﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻗﺪ ﻗﺮﺃ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺑﻤﺠﻠﺲ ﻣﻦ ﻗﺮﻳﺶ ﺑﻌﺪ ﺃﻓ َﺮء ْﻳﺘ ُﻢ ٱﻟﻠﺖَ‬
‫َﻭ ْٱﻟﻌُ ﱠﺰ ٰﻯ َﻭ َﻣﻨ َٰﻮﺓ َ ٱﻟﺜﱠﺎ ِﻟﺜَﺔَ ٱﻷ َ ْﺧ َﺮ ٰﻯ ]‪ [20 - 19 :53‬ﺑﺈﻟﻘﺎء ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻣﻦ ﻏﻴﺮ ﻋﻠﻤﻪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻪ‪» :‬ﺗﻠﻚ ﺍﻟﻐﺮﺍﻧﻴﻖ ﺍﻟﻌﻼ ﻭﺇﻥ‬
‫ٱ¡ ُ ﻳﺒﻄﻞ َﻣﺎ ﻳ ُْﻠﻘِﻰ‬ ‫ﺴ ُﺦ ﱠ‬ ‫ﺷﻔﺎﻋﺘﻬﻦ ﻟﺘﺮﺗﺠﻰ« ﻓﻔﺮﺣﻮﺍ ﺑﺬﻟﻚ‪ ،‬ﺛﻢ ﺃﺧﺒﺮﻩ ﺟﺒﺮﻳﻞ ﺑﻤﺎ ﺃﻟﻘﺎﻩ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻣﻦ ﺫﻟﻚ ﻓﺤﺰﻥ ﻓﺴﻠِّﻲ ﺑﻬﺬﻩ ﺍﻵﻳﺎﺕ ﻟﻴﻄﻤﺌﻦ ﻓَﻴَﻨ َ‬ ‫ّ‬
‫ﻋﻠِﻴ ٌﻢ ﺑﺈﻟﻘﺎء ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﺫﻛﺮ َﺣﻜِﻴ ٌﻢ ﻓﻲ ﺗﻤﻜﻴﻨﻪ ﻣﻨﻪ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﺎء«‪.‬‬ ‫ٱ¡ُ َ‬ ‫ٰ‬
‫ٱ¡ ُ ءﺍﻳَﺘِ ِﻪ ﻳﺜﺒﺘﻬﺎ َﻭ ﱠ‬ ‫ﻄ ُﻦ ﺛ ﱠﻢ ﻳُ ْﺤ ِﻜ ُﻢ ﱠ‬ ‫ُ‬ ‫ﺸ ْﻴ ٰ َ‬ ‫ٱﻟ ﱠ‬
‫ﻭﻳﺮﻯ ﺃﺣﻤﺪ ﺻﺒﺤﻲ ﻣﻨﺼﻮﺭ ﺃﻥ »ﺍﻟﻨﺴﺦ ﺑﻤﻌﻨﻰ ﺍﻟﺤﺬﻑ ﺍﺗﻬﺎﻡ ﻟﻠﻘﺮﺁﻥ ‪ ...‬ﺑﺄﻥ ﺃﻟﻔﺎﻅﻪ ﻣﺘﻨﺎﻗﻀﺔ ﻣﺘﻀﺎﺭﺑﺔ ﻣﻌﻮﺟﺔ‪ .‬ﻭﺭﺏ ﺍﻟﻌﺰﺓ ﻳﺮﺩ ﻋﻠﻴﻬﻢ ْﺍﻟ َﺤ ْﻤﺪ ُ ِ ﱠ¡ِ ﺍﻟﱠﺬِﻱ‬
‫ﺴﻨًﺎ )‪(2-1 :18\69‬‬ ‫ﺕ ﺃ َ ﱠﻥ ﻟَ ُﻬ ْﻢ ﺃَﺟ ًْﺮﺍ َﺣ َ‬ ‫ﺸ َِﺮ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴ َﻦ ﺍﻟﱠﺬِﻳﻦَ ﻳَ ْﻌ َﻤﻠُﻮﻥَ ﺍﻟﺼﱠﺎ ِﻟ َﺤﺎ ِ‬ ‫ﻣِﻦ ﻟَﺪ ُ ْﻧﻪ ُ َﻭﻳُ َﺒ ّ‬
‫ﺷﺪِﻳﺪ ًﺍ ْ‬ ‫َﺎﺏ َﻭﻟَ ْﻢ َﻳﺠْ ﻌَ ْﻞ ﻟَﻪُ ﻋ َِﻮﺟًﺎ ﻗَ ِﻴّ ًﻤﺎ ِﻟﻴُ ْﻨﺬ َِﺭ َﺑﺄْﺳًﺎ َ‬ ‫ﻋ ْﺒ ِﺪ ِﻩ ْﺍﻟ ِﻜﺘ َ‬ ‫ﻋﻠَﻰ َ‬ ‫ﺃ َ ْﻧﺰَ َﻝ َ‬
‫ﺖ ﺁَﻳَﺎﺗُﻪ ُ‬ ‫ﻏﻴ َْﺮ ﺫِﻱ ﻋ َِﻮﺝٍ ﻟَ َﻌﻠﱠ ُﻬ ْﻢ َﻳﺘﱠﻘُﻮﻥَ )‪ .«(28 :39\59‬ﻭﻳﻀﻴﻒ‪» :‬ﻭﻳﻜﻔﻲ ﺃﻥ ﺭﺏ ﺍﻟﻌﺰﺓ ﻳﻘﻮﻝ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ :‬ﺍﻟﺮ ِﻛﺘَﺎﺏٌ ﺃ ُ ْﺣ ِﻜ َﻤ ْ‬ ‫ﻋ َﺮ ِﺑﻴ’ﺎ َ‬
‫َ‬ ‫ﺎ‬ ‫ً‬ ‫ﻧ‬ ‫َ‬ ‫ﺁ‬ ‫ﺮ‬
‫ْ‬ ‫ُ‬ ‫ﻗ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫ﻭﻳﻘﻮﻝ‬
‫ﻴﺮ )‪ .(1 :11\52‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺤﻜ ًﻤﺎ ﻓﻲ ﺁﻳﺎﺗﻪ ﺛﻢ ﻳﺄﺗﻲ ﻣﻦ ﻳﻘﻮﻝ ﺇﻥ ﺁﻳﺎﺗﻪ ﻓﻴﻬﺎ ﺍﻟﻤﺤﺬﻭﻑ ﺣﻜﻤﻪ ﻭﺍﻟﺒﺎﻁﻞ ﺗﺸﺮﻳﻌﻪ ﻭﻳﺴﻤﻰ‬ ‫َ‬
‫ِﻴﻢ ﺧﺒِ ٍ‬ ‫ْ‬
‫ﺼﻠﺖ ﻣِ ﻦ ﻟﺪ ُﻥ َﺣﻜ ٍ‬‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ﺛ ُ ﱠﻢ ﻓُ ِ ّ‬
‫ﻋﺪﻭﺍ ﻟﻠﻘﺮﺁﻥ ﻏﻴﺮ ﻣﺆﻣﻦ ﺑﻪ!«‪ .‬ﻭﺭﻏﻢ ﺫﻟﻚ‪ ،‬ﻳﻌﺘﺮﻑ ﺃﺣﻤﺪ ﺻﺒﺤﻲ ﻣﻨﺼﻮﺭ ﺑﻤﺒﺪﺃ ﺍﻟﺘﺪﺭﺝ ﻓﻲ ﺍﻟﺘﺸﺮﻳﻊ ﻓﻴﻤﺎ ﻳﺨﺺ‬ ‫ﺫﻟﻚ ﻧﺴﺨﺎ؟ ﻻ ﻳﻘﻮﻝ ﺫﻟﻚ ﺍﻻ ﻣﻦ ﻛﺎﻥ ً‬ ‫ً‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻓﻬﻮ ﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺍﻟﻌﻼﻗﺔ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺃﻋﺪﺍﺋﻬﻢ ﺗﺘﺬﺑﺬﺏ ﺑﻴﻦ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﻳﻀﻊ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻤﻨﺎﺳﺐ ﻟﻜﻞ‬
‫ﺍﻧﺘﺤﺎﺭﺍ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻗﻮﺓ ﻓﻼ ﻳﺠﻮﺯ ﻓﻲ ﺣﻘﻬﻢ‬ ‫ً‬ ‫ﺣﺎﻟﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻗﻠﻴﺔ ﻣﺴﺘﻀﻌﻔﺔ ﻣﻀﻄﻬﺪﺓ ﻓﻠﻴﺲ ﻣﻄﻠﻮﺑًﺎ ﻣﻨﻬﻢ ﺃﻥ ﻳﻘﺎﺗﻠﻮﺍ ﻭﺇﻻ ﻛﺎﻥ ﺫﻟﻚ‬
‫ﺗﺤﻤﻞ ﺍﻻﺿﻄﻬﺎﺩ ﻭﺍﻷﺫﻯ‪ ،‬ﺑﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺮﺩﻭﺍ ﺍﻟﻌﺪﻭﺍﻥ ﺑﻤﺜﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻳﻘﺎﺗﻠﻮﻧﻬﻢ ﻛﺎﻓﺔ ﻓﻌﻠﻴﻬﻢ ﺃﻥ ﻳﺮﺩﻭﺍ ﺍﻟﻌﺪﻭﺍﻥ ﺑﻤﺜﻠﻪ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻛﻞ‬
‫ﺣﺎﻟﺔ ﺃﻥ ﻳﻨﻔﺬﻭﺍ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻤﻼﺋﻢ ﻟﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻌﻨﻰ ﺑﺎﻟﻄﺒﻊ ﺇﻟﻐﺎء ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﺬﻱ ﻻ ﻳﺘﻔﻖ ﻣﻊ ﺣﺎﻟﻬﻢ‪ ،‬ﻓﺬﻟﻚ ﺍﻟﺘﺸﺮﻳﻊ ﻓﻲ ﻣﺤﻠﻪ ﺗﻄﺒﻘﻪ ﺟﻤﺎﻋﺔ ﻣﺴﻠﻤﺔ ﺃﺧﺮﻯ ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﻮﺿﻊ ﺍﻟﻤﻨﺎﺳﺐ ﻟﺬﻟﻚ ﺍﻟﺘﺸﺮﻳﻊ«‪ .‬ﻭﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﺨﻤﺮ‪ ،‬ﻳﻘﻮﻝ ﺃﺣﻤﺪ ﺻﺒﺤﻲ ﻣﻨﺼﻮﺭ‪:‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺩﻋﺎﺓ ﺍﻟﻨﺴﺦ ﺑﻤﻌﻨﻰ ﺍﻟﺤﺬﻑ ﻭﺍﻹﻟﻐﺎء ﻓﻲ ﺍﻟﺘﺸﺮﻳﻊ ﻳﺴﺘﺪﻟﻮﻥ ﻋﻠﻰ ﻣﺬﻫﺒﻬﻢ ﺑﺄﻥ ﺗﺸﺮﻳﻊ ﺍﻟﺨﻤﺮ ﺟﺎء ﻣﺘﺪﺭ ًﺟﺎ ﻳﻠﻐﻰ ﺍﻟﻼﺣﻖ ﻣﻨﻪ ﺍﻟﺴﺎﺑﻖ ﻓﺈﻧﻨﺎ ﻧﺮﻯ‬
‫ﻲ‬ ‫ﻓﻲ ﺗﺸﺮﻳﻊ ﺗﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﺣﺠﺔ ﻟﻨﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺘﺤﺮﻳﻢ ﺍﻟﺨﻤﺮ ﺟﺎء ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻳﺠﺎﺯ ﻭﺍﻹﺟﻤﺎﻝ ﻓﻲ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻜﻲ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻗُ ْﻞ ﺇِﻧﱠ َﻤﺎ َﺣ ﱠﺮ َﻡ َﺭﺑِّ َ‬
‫ﻖ )‪ .(33 :7\39‬ﻓﺎﻟﺨﻤﺮ ﻣﻦ ﺿﻤﻦ ﺍﻹﺛﻢ ﺍﻟﻤﺤﺮﻡ‪ .‬ﻭﺟﺎء ﺗﺤﺮﻳﻤﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﺟﻤﺎﻝ ﻓﻲ‬ ‫ﻲ ﺑِﻐَﻴ ِْﺮ ْﺍﻟ َﺤ ّ ِ‬
‫ﺍﻹﺛْ َﻢ َﻭ ْﺍﻟﺒَ ْﻐ َ‬‫ﻄﻦَ َﻭ ْ ِ‬‫ﻅ َﻬ َﺮ ﻣِ ْﻨ َﻬﺎ َﻭ َﻣﺎ ﺑَ َ‬ ‫ﺶ َﻣﺎ َ‬ ‫ْﺍﻟﻔ ََﻮﺍﺣِ َ‬
‫ﻋ ِﻦ‬ ‫ُ‬ ‫َ‬
‫ﻣﻜﺔ ﺿﻤﻦ ﻋﻤﻮﻣﻴﺎﺕ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻟﻤﻜﻲ‪ ،‬ﺛﻢ ﺟﺎءﺕ ﺍﻟﺘﻔﺼﻴﻼﺕ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﺣﻴﻦ ﺳﺌﻞ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺣﻜﻢ ﺍﻟﺨﻤﺮ ﻓﻨﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ :‬ﻳَﺴْﺄﻟﻮﻧَﻚَ َ‬
‫ﺎﺱ َﻭﺇِﺛْ ُﻤ ُﻬ َﻤﺎ ﺃ َ ْﻛﺒَ ُﺮ ﻣِ ْﻦ ﻧَ ْﻔ ِﻌ ِﻬ َﻤﺎ )‪.(219 :2\87‬‬ ‫ﻴﺮ َﻭ َﻣﻨَﺎﻓِ ُﻊ ﻟِﻠﻨﱠ ِ‬ ‫ْﺍﻟ َﺨ ْﻤ ِﺮ َﻭ ْﺍﻟ َﻤ ْﻴﺴ ِِﺮ ﻗُ ْﻞ ﻓِﻴ ِﻬ َﻤﺎ ﺇِﺛْ ٌﻢ َﻛﺒِ ٌ‬
‫ﻭﻁﺎﻟﻤﺎ ﻛﺎﻥ ﻓﻲ ﺍﻟﺨﻤﺮ ﺇﺛﻢ ﻛﺒﻴﺮ ﻓﻬﻲ ﻣﺤﺮﻣﺔ ﻓﻲ ﻣﻜﺔ ﻗﺒﻞ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻷﻥ ﺍﻹﺛﻢ ﺍﻟﻘﻠﻴﻞ ﺣﺮﺍﻡ ﻓﻜﻴﻒ ﺑﺎﻹﺛﻢ ﺍﻟﻜﺒﻴﺮ؟! ﺛﻢ ﻳﺄﺗﻲ ﺗﻔﺼﻴﻞ ﺁﺧﺮ ﻳﺆﻛﺪ ﺗﺤﺮﻳﻢ‬
‫ﺎﻥ ﻓَﺎ ْﺟﺘَﻨِﺒُﻮﻩ ُ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗ ُ ْﻔ ِﻠﺤُﻮ َﻥ )‪:5\112‬‬ ‫ﻄ ِ‬ ‫ﺸ ْﻴ َ‬
‫ﻋ َﻤ ِﻞ ﺍﻟ ﱠ‬ ‫ﻣِﻦ َ‬‫ْﺲ ْ‬ ‫ﺼﺎﺏُ َﻭ ْﺍﻷ َ ْﺯ َﻻ ُﻡ ِﺭﺟ ٌ‬ ‫ﺍﻟﺨﻤﺮ ﻭﺫﻟﻚ ﺑﺎﻷﻣﺮ ﺑﺎﺟﺘﻨﺎﺑﻬﺎ ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﺇِﻧﱠ َﻤﺎ ْﺍﻟﺨ َْﻤ ُﺮ َﻭ ْﺍﻟ َﻤ ْﻴﺴ ُِﺮ َﻭ ْﺍﻷ َ ْﻧ َ‬
‫ﺣﻼﻻ ﺛﻢ ﻧﺰﻝ ﺗﺤﺮﻳﻤﻬﺎ‪ ،‬ﻭﻟﻢ ﻳﻨﺰﻝ ﻭﺣﻲ ﺑﺎﻟﺴﻤﺎﺡ ﺑﺎﻟﺨﻤﺮ ﺛﻢ ﻧﺰﻝ ﺗﺸﺮﻳﻊ ﺁﺧﺮ ﻳﻠﻐﻰ ﺫﻟﻚ ﺍﻟﺴﻤﺎﺡ‪ .‬ﻭﺇﻧﻤﺎ ﻧﺰﻝ ﺗﺤﺮﻳﻤﻬﺎ ﺍﺟﻤﺎﻻً‬ ‫ً‬ ‫‪ .(90‬ﺇﺫﻥ ﻟﻢ ﺗﻜﻦ ﺍﻟﺨﻤﺮ‬
‫ُ‬ ‫ُ‬
‫َﺎﺭﻯ َﺣﺘﻰ ﺗ َ ْﻌﻠ ُﻤﻮﺍ َﻣﺎ ﺗَﻘﻮﻟﻮﻥَ‬ ‫َ‬ ‫ﱠ‬ ‫ﺳﻜ َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫ﺼﻼﺓ َ َﻭﺃﻧﺘ ْﻢ ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬
‫ﺿﻤﻦ ﺗﺤﺮﻳﻢ ﺍﻹﺛﻢ‪ ،‬ﺛﻢ ﻧﺰﻝ ﺍﻟﺘﻔﺼﻴﻞ ﻳﺆﻛﺪ ﻣﺎ ﺳﺒﻖ‪ .‬ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻳَﺎ ﺃﻳﱡ َﻬﺎ ﺍﻟﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﻻ ﺗَﻘ َﺮﺑُﻮﺍ ﺍﻟ ﱠ‬
‫)‪ (43 :4\92‬ﻓﻼ ﺷﺄﻥ ﻟﻬﺎ ﺑﺎﻟﺨﻤﺮ ﻭﺳﻜﺮﺓ ﺍﻟﺨﻤﺮ‪ ،‬ﺑﻞ ﺇﻥ ﻛﻠﻤﺔ )ﺳﻜﺮ( ﻭ)ﺳﻜﺎﺭﻯ( ﻟﻢ ﺗﺄﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺍﻟﺨﻤﺮ‪ ،‬ﺇﺫ ﺟﺎءﺕ ﺑﻤﻌﻨﻰ ﺍﻟﻐﻔﻠﺔ ﻋﻨﺪ‬
‫َﺎﺭﻯ َﻭ َﻣﺎ ُﻫ ْﻢ‬ ‫ﺳﻜ َ‬ ‫ﺎﺱ ُ‬ ‫ﺳ ْﻜ َﺮﺗِ ِﻬ ْﻢ ﻳَ ْﻌ َﻤ ُﻬﻮﻥَ )‪ .(72 :15\54‬ﻭﺟﺎءﺕ ﺑﻤﻌﻨﻰ ﺍﻟﻤﻔﺎﺟﺄﺓ ﻋﻨﺪ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ َﻭﺗ ََﺮﻯ ﺍﻟﻨﱠ َ‬ ‫ﺍﻟﻤﺸﺮﻙ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻟَﻌَ ْﻤ ُﺮﻙَ ﺇِﻧﱠ ُﻬ ْﻢ ﻟَﻔِﻲ َ‬
‫ﻖ )‪ .(19 :50\34‬ﻭﺟﺎءﺕ ﺑﻤﻌﻨﻰ ﺍﻟﻐﻔﻠﺔ ﻭﻋﺪﻡ ﺍﻟﺨﺸﻮﻉ‬ ‫ْ‬
‫ﺕ ﺑِﺎﻟ َﺤ ّ ِ‬ ‫ْ‬
‫ﺳ ْﻜ َﺮﺓ ُ ﺍﻟ َﻤ ْﻮ ِ‬
‫َﺎﺭﻯ )‪ .(2 :22\103‬ﻭﺟﺎءﺕ ﺑﻤﻌﻨﻰ ﺍﻟﻐﻴﺒﻮﺑﺔ ﻋﻨﺪ ﺍﻟﻤﻮﺕ ﻓﻲ َﻭ َﺟﺎ َءﺕْ َ‬ ‫ﺴﻜ َ‬ ‫ﺑِ ُ‬
‫َﺎﺭﻯ ﻭﺇﺫﺍ ﻗﺎﻡ ﺍﻹﻧﺴﺎﻥ ﻟﻠﺼﻼﺓ‬ ‫ﺳﻜ َ‬ ‫ﺼ َﻼﺓ َ َﻭﺃ َ ْﻧﺘ ُ ْﻢ ُ‬ ‫ﻭﻏﻠﺒﺔ ﺍﻟﻜﺴﻞ ﻭﺍﻻﻧﺸﻐﺎﻝ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺃﺩﺍء ﺍﻟﺼﻼﺓ ﻓﻲ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ َﻻ ﺗ َ ْﻘ َﺮﺑُﻮﺍ ﺍﻟ ﱠ‬
‫ﺼ َﻼﺓ َ‬ ‫ﻭﻋﻘﻠﻪ ﻏﺎﺋﺐ ﻭﻗﻠﺒﻪ ﻣﺸﻐﻮﻝ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻓﻬﻮ ﻓﻲ ﺣﺎﻟﺔ ﻏﻔﻠﺔ ﻭﻟﻦ ﻳﻔﻘﻪ ﺷﻴﺌًﺎ ﻣﻤﺎ ﻳﻘﻮﻝ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﻟِﺬﺍ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳ َﻦ ﺁ َ َﻣﻨُﻮﺍ َﻻ ﺗ َ ْﻘ َﺮﺑُﻮﺍ ﺍﻟ ﱠ‬
‫َﺎﺭﻯ َﺣﺘﱠﻰ ﺗَ ْﻌﻠَ ُﻤﻮﺍ َﻣﺎ ﺗَﻘُﻮﻟُﻮﻥَ‪.‬‬ ‫ﺳﻜ َ‬ ‫َﻭﺃ َ ْﻧﺘ ُ ْﻢ ُ‬
‫ﻭﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﺍﻟﺬﻱ ﻧﺘﻜﻠﻢ ﻋﻨﻪ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﻳﺘﻌﻠﻖ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ ﻭﻟﻴﺲ ﻓﻲ ﻣﺎ ﺍﺧﺘﻔﻰ ﻣﻨﻪ ﻭﺳﺒﻖ ﻭﺗﻜﻠﻤﻨﺎ ﻋﻨﻪ ﺃﻋﻼﻩ ﻓﻲ‬
‫ﺍﻟﻔﻘﺮﺓ ﺍﻟﻤﺨﺼﺼﺔ ﻟﺠﻤﻊ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻠﺘﻘﻠﻴﺪ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﻭﺍﻻﺧﺘﻼﻑ ﺍﻟﺸﺎﺳﻊ ﺑﻴﻦ ﻣﻮﺍﻗﻒ ﺍﻟﻤﺆﻟﻔﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺪﻡ ﻭﺿﻮﺡ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺣﺘﻰ ﻟﻠﻤﺘﺒﺤﺮﻳﻦ ﻓﻲ ﻋﻠﻮﻣﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﻨﺎﻗﺾ ﻣﺎ ﻳﻘﻮﻟﻪ‬
‫ﻴﻦ«‬ ‫ﻲ ٍ ُﻣ ِﺒ ٍ‬ ‫ﻋ َﺮﺑِ ّ‬ ‫ﺎﻥ َ‬ ‫ﺴ ٍ‬‫ﻴﻦ« )‪(1 :27\48‬؛ » ِﺑ ِﻠ َ‬ ‫ﺏ ُﻣﺒِ ٍ‬‫ﻴﻦ« )‪(15 :5\112‬؛ »ﺗ ِْﻠﻚَ ﺁَﻳَﺎﺕُ ْﺍﻟﻘُ ْﺮﺁ َ ِﻥ َﻭ ِﻛﺘ َﺎ ٍ‬ ‫ﻮﺭ َﻭ ِﻛﺘَﺎﺏٌ ُﻣﺒِ ٌ‬ ‫}ِ ﻧُ ٌ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻧﻔﺴﻪ‪» :‬ﻗَﺪْ َﺟﺎ َء ُﻛ ْﻢ ﻣِ ﻦَ ﱠ‬
‫)‪ .(195 :26\47‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﻓﻲ ﺗﺤﺪﻳﺪ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻳﺪﻋﻮ ﺇﻟﻰ ﺍﻟﺤﺬﺭ ﻗﺒﻞ ﺃﻥ ﻧﺤﻜﻢ ﻋﻠﻰ ﺁﻳﺔ ﺑﺄﻧﻬﺎ ﻣﻨﺴﻮﺧﺔ ﺃﻡ ﻻ‪ .‬ﻭﺳﻮﻑ ﻧﺸﻴﺮ ﻓﻲ ﺍﻟﻨﺺ ﻓﻘﻂ‬
‫ﺇﻟﻰ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺍﺩﻋﻲ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺴﺦ ﺣﺴﺐ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺑﺤﺮﻑ ﻥ‪ ،‬ﻭﺫﻛﺮ ﺭﻗﻢ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺗﻨﺴﺨﻬﺎ ﻓﻲ ﺍﻟﻬﺎﻣﺶ‪ ،‬ﻭﻟﻜﻦ ﺩﻭﻥ ﺗﺮﺟﻴﺢ ﺭﺃﻱ ﻋﻠﻰ ﺁﺧﺮ‬
‫ﻭﺩﻭﻥ ﺍﻟﺠﺰﻡ ﺑﻤﺎ ﻫﻮ ﻣﻨﺴﻮﺥ ﻭﻣﺎ ﻫﻮ ﻏﻴﺮ ﻣﻨﺴﻮﺥ‪ .‬ﻭﻟﻦ ﻧﺄﺧﺬ ﺑﺎﻻﻋﺘﺒﺎﺭ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺘﺨﺼﻴﺺ ﻭﺍﻟﺘﻘﻴﻴﺪ ﻭﺍﻻﺳﺘﺜﻨﺎء ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﺿﻤﻦ ﻧﻔﺲ ﺍﻵﻳﺔ‪ .2‬ﻭﻣﻦ‬
‫ﻳﻬﻤﻪ ﺍﻟﺘﻮﺳﻊ ﻓﻲ ﺍﻷﻣﺮ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻟﺤﺪﻳﺜﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ -‬ﺍﻷﺑﻴﺎﺭﻱ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،1984‬ﺍﻟﺠﺰء ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺹ ‪.568-537‬‬
‫‪ -‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻤﺘﺨﺼﺼﺔ‪ ،‬ﺹ ‪.650-632‬‬
‫‪ -‬ﺍﻟﺤﻔﻨﻲ‪ :‬ﻣﻮﺳﻮﻋﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪.1535-1475‬‬
‫‪ -‬ﺯﻳﺪ‪ :‬ﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﺍﻷﺧﻴﺮ ﺟﺎﻣﻊ ﻳﻨﺎﻗﺶ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺍﺩﻋﻲ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺴﺦ ﻣﺮﺗﺒﺔ ﻭﻓﻘﺎ ﻟﺘﺮﺗﻴﺒﻬﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ )ﺃﻧﻈﺮ ﻗﺎﺋﻤﺔ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻓﻲ ﻓﻬﺮﺳﺖ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺹ ‪-887‬‬ ‫ً‬
‫‪ .(903‬ﻭﻟﺬﻟﻚ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻴﻪ ﺑﺸﻜﻞ ﺭﺋﻴﺴﻲ ﻓﻲ ﻫﻮﺍﻣﺶ ﻛﺘﺎﺑﻨﺎ‪.‬‬

‫‪http://goo.gl/IznlTO‬‬ ‫‪1‬‬

‫ﺾ‬ ‫‹ُ ﺃ َ ْﻋﻠَ ُﻢ ﺑِﺈِﻳ َﻤﺎﻧِ ُﻜ ْﻢ ﺑَ ْﻌ ُ‬

‫ﻀ ُﻜ ْﻢ ﻣِ ْﻦ ﺑَ ْﻌ ٍ‬ ‫ﺕ َﻭ ﱠ‬ ‫ﺕ ﻓَﻤِ ْﻦ َﻣﺎ َﻣﻠَﻜَﺖْ ﺃَ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ ﻣ ِْﻦ ﻓَﺘَﻴَﺎﺗِﻜُ ُﻢ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨَﺎ ِ‬‫ﺕ ْﺍﻟ ُﻤﺆْ ِﻣﻨَﺎ ِ‬
‫ﺼﻨَﺎ ِ‬‫ﻁ ْﻮ ًﻻ ﺃ َ ْﻥ َﻳ ْﻨ ِﻜ َﺢ ْﺍﻟ ُﻤﺤْ َ‬
‫ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻓﻲ ﺍﻵﻳﺔ ‪َ » :25 :4\92‬ﻭ َﻣ ْﻦ ﻟَ ْﻢ ﻳَ ْﺴﺘَﻄِ ْﻊ ﻣِ ْﻨ ُﻜ ْﻢ َ‬ ‫‪2‬‬

‫ﺕ ﻣِ ﻦَ ْﺍﻟﻌَﺬَﺍ ِ‬
‫ﺏ ﺫَﻟِﻚَ‬ ‫ﺼﻨَﺎ ِ‬ ‫ْﻒ َﻣﺎ َﻋﻠَﻰ ْﺍﻟ ُﻤﺤْ َ‬ ‫ﺸ ٍﺔ ﻓَﻌَﻠَ ْﻴ ِﻬﻦﱠ ﻧِﺼ ُ‬ ‫ﺼﻦﱠ ﻓَﺈ ِ ْﻥ ﺃَﺗ َ ْﻴ َﻦ ﺑِﻔَﺎﺣِ َ‬‫َﺍﻥ ﻓَﺈِﺫَﺍ ﺃُﺣْ ِ‬
‫ﺕ ﺃ َ ْﺧﺪ ٍ‬ ‫ﺕ َﻭ َﻻ ُﻣﺘﱠﺨِ ﺬَﺍ ِ‬ ‫ﺴﺎﻓِ َﺤﺎ ٍ‬ ‫ﺕ َﻏﻴ َْﺮ ُﻣ َ‬ ‫ﺼﻨَﺎ ٍ‬ ‫ُﻮﺭﻫُﻦﱠ ﺑِ ْﺎﻟ َﻤ ْﻌ ُﺮﻭﻑِ ُﻣ ْﺤ َ‬ ‫ﻓَﺎ ْﻧ ِﻜﺤُﻮﻫُﻦﱠ ﺑِﺈ ِ ْﺫ ِﻥ ﺃ َ ْﻫ ِﻠ ِﻬﻦﱠ َﻭﺁَﺗُﻮﻫُﻦﱠ ﺃُﺟ َ‬
‫ِﻲ ْﺍﻟ َﻌﻨَﺖَ «‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪:2\87‬‬ ‫َ‬ ‫ﺸ‬ ‫ﺧ‬
‫َ‬ ‫ﻦ‬‫ْ‬ ‫ﻤ‬
‫َ‬ ‫ﻟ‬
‫ِ‬ ‫ﻟ‬
‫ِﻚَ‬ ‫َ‬ ‫ﺫ‬‫»‬ ‫ﺍﻵﻳﺔ‬ ‫ﻧﻔﺲ‬ ‫ﻣﻦ‬ ‫ﺍﻷﺧﻴﺮ‬ ‫ﺑﺎﻟﻘﺴﻢ‬ ‫ًﺎ‬ ‫ﻴ‬‫ﺟﺰﺋ‬ ‫ﻣﻨﺴﻮﺥ‬ ‫ﺍﻵﻳﺔ‬ ‫ﻫﺬﻩ‬ ‫ﻣﻦ‬ ‫ﺍﻷﻭﻝ‬ ‫ﺍﻟﻘﺴﻢ‬ ‫«‬‫ﻢ‬ ‫ﻴ‬
‫َ ٌ‬ ‫ﺣِ‬ ‫ﺭ‬ ‫ﻮﺭٌ‬ ‫ُ‬ ‫ﻔ‬ ‫ﻏ‬
‫َ‬ ‫ُ‬ ‫ﱠ‬
‫‹‬ ‫ﻭ‬‫َ‬ ‫ﻢ‬‫ْ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻟ‬ ‫ﻴ‬
‫ْﺮٌ‬ ‫ﺧ‬
‫َ‬ ‫ﺼ ِﺒ ُﺮﻭﺍ‬‫ِﻲ ْﺍﻟ َﻌﻨَﺖَ ﻣِ ْﻨ ُﻜ ْﻢ َﻭﺃ َ ْﻥ ﺗ َ ْ‬
‫ِﻟ َﻤ ْﻦ َﺧﺸ َ‬
‫ﺳﻔ ٍَﺮ ﻓَ ِﻌﺪﱠﺓ ٌ ﻣِ ْﻦ ﺃَﻳ ٍﱠﺎﻡ ﺃُﺧ ََﺮ«‪ .‬ﺍﻟﺠﺰء ﺍﻟﺜﺎﻧﻲ ﻳﻨﺴﺦ ﺟﺰﺋﻴًﺎ ﺍﻟﺠﺰء ﺍﻷﻭﻝ‪.‬‬ ‫ﺼ ْﻤﻪُ َﻭ َﻣ ْﻦ ﻛَﺎ َﻥ َﻣ ِﺮﻳﻀًﺎ ﺃ َ ْﻭ َﻋﻠَﻰ َ‬ ‫ﺸ ْﻬ َﺮ ﻓ َْﻠﻴَ ُ‬
‫ﺷ ِﻬﺪَ ﻣِ ْﻨ ُﻜ ُﻢ ﺍﻟ ﱠ‬
‫‪» :185‬ﻓَ َﻤ ْﻦ َ‬
‫‪41‬‬
 ‫ﻭﻟﻢ ﻧﺠﺪ ﻛﺘﺎﺑًﺎ ﺷﻴﻌﻴًﺎ ﻳﺴﺘﻌﺮﺽ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺳﺨﺔ ﻭﺍﻟﻤﻨﺴﻮﺧﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﺼﻮﺭﺓ ﺷﺎﻣﻠﺔ ﻭﺇﻥ ﻛﺮﺱ ﻓﻘﻬﺎﺅﻫﻢ ﺻﻔﺤﺎﺕ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ‪ .1‬ﻭﻗﺪ ﺍﻋﺘﻤﺪﻧﺎ‬
‫ﻋﻠﻰ ﺍﻟﻔﺼﻞ ﺍﻟﺨﺎﺹ ﺑﻤﻨﺎﻗﺸﺔ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺪﻋﻰ ﻧﺴﺨﻬﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺨﻮﺋﻲ‪ .2‬ﻭﻳﻤﻜﻦ ﺃﻳﻀًﺎ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺗﻔﺴﻴﺮ‬
‫ﺍﻟﻄﺒﻄﺒﺎﺋﻲ )ﺍﻟﻤﺘﻮﻓﻰ ﻋﺎﻡ ‪ (1981‬ﺍﻟﻤﻌﻨﻮﻥ »ﺍﻟﻤﻴﺰﺍﻥ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ« ﻭﺍﻟﺬﻱ ﻳﻌﺘﺒﺮ ﻭﺍﺣﺪ ًﺍ ﻣﻦ ﺃﺷﻬﺮ ﻭﺃﻫ ّﻢ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪.3‬‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺃﻛﺜﺮ ﺍﻟﻨﻘﺎﻁ ﺣﺴﺎﺳﻴﺔ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻨﺴﺦ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺗﺴﻤﻰ ﺁﻳﺔ ﺍﻟﺴﻴﻒ ﻭﻫﻲ ﺍﻵﺗﻴﺔ ﻭﻓﻘًﺎ ﻟﻠﺮﺃﻱ ﺍﻟﻐﺎﻟﺐ‪:‬‬
‫ﺼ َﻼﺓ َ َﻭﺁَﺗ َُﻮﺍ ﱠ‬
‫ﺍﻟﺰﻛَﺎﺓ َ‬ ‫َ‬ ‫َ‬
‫ﺻ ٍﺪ ﻓﺈِﻥ ﺗ َﺎﺑُﻮﺍ َﻭﺃﻗﺎ ُﻣﻮﺍ ﺍﻟ ﱠ‬ ‫ْ‬ ‫َ‬ ‫ﺼ ُﺮﻭ ُﻫ ْﻢ َﻭﺍ ْﻗﻌُﺪ ُﻭﺍ ﻟَ ُﻬ ْﻢ ُﻛ ﱠﻞ َﻣ ْﺮ َ‬‫ْﺚ َﻭ َﺟﺪْﺗ ُ ُﻤﻮ ُﻫ ْﻢ َﻭ ُﺧﺬُﻭ ُﻫ ْﻢ َﻭﺍ ْﺣ ُ‬ ‫ﺸ ِﺮﻛِﻴﻦَ َﺣﻴ ُ‬ ‫ﺴﻠَ َﺦ ْﺍﻷ َ ْﺷ ُﻬ ُﺮ ْﺍﻟ ُﺤ ُﺮ ُﻡ ﻓَﺎ ْﻗﺘُﻠُﻮﺍ ْﺍﻟ ُﻤ ْ‬ ‫ﻓَﺈِﺫَﺍ ﺍ ْﻧ َ‬
‫ﻮﺭ َﺭﺣِ ﻴ ٌﻢ )‪.(5 :9\113‬‬ ‫ﻏﻔ ٌ‬‫ُ‬ ‫}َ َ‬ ‫ﱠ‬
‫ﺳﺒِﻴﻠ ُﻬ ْﻢ ﺇِﻥ ﱠ‬‫َ‬ ‫ﻓَﺨَﻠﱡﻮﺍ َ‬
‫ﻭﻳﺮﻯ ﺍﻟﺴﻴﺪ ﺍﻟﺨﻮﺋﻲ ﺃﻥ ﺁﻳﺔ ﺍﻟﺴﻴﻒ ﻫﻲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﻟﺘﻲ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺁﻳﺔ ﺍﻟﺠﺰﻳﺔ‪:‬‬
‫ﻋ ْﻦ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬
‫َﺎﺏ َﺣﺘﻰ ﻳُ ْﻌﻄﻮﺍ ﺍﻟ ِﺠﺰﻳَﺔ َ‬ ‫ﱠ‬ ‫ْ‬ ‫ُ‬
‫ﻖ ﻣِ ﻦَ ﺍﻟﺬِﻳﻦَ ﺃﻭﺗُﻮﺍ ﺍﻟ ِﻜﺘ َ‬ ‫ﱠ‬ ‫ْ‬ ‫ُ‬
‫ﺳﻮﻟﻪ ُ َﻭ َﻻ ﻳَﺪِﻳﻨُﻮ َﻥ ﺩِﻳﻦَ ﺍﻟ َﺤ ّ ِ‬ ‫} ُ َﻭ َﺭ ُ‬ ‫ﺎ¡ِ َﻭ َﻻ ﺑِ ْﺎﻟﻴَ ْﻮ ِﻡ ْﺍﻵَﺧِ ِﺮ َﻭ َﻻ ﻳُ َﺤ ِ ّﺮ ُﻣﻮﻥَ َﻣﺎ َﺣ ﱠﺮ َﻡ ﱠ‬
‫ﻗَﺎﺗِﻠُﻮﺍ ﺍﻟﱠﺬِﻳ َﻦ َﻻ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ ﺑِ ﱠ‬
‫ﺻﺎﻏ ُِﺮﻭ َﻥ )‪. (29 :9\113‬‬ ‫ﻳَ ٍﺪ َﻭ ُﻫ ْﻢ َ‬
‫‪4‬‬

‫ِﻳﻦ« )‪.(256 :2\87‬‬ ‫ِ‬ ‫ّ‬ ‫ﺪ‬‫ﺍﻟ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻩ‬‫ﺍ‬

‫ِ َ َ‬‫ﺮ‬ ‫ﻛ‬‫ْ‬ ‫ﺇ‬ ‫ﻻ‬ ‫َ‬ ‫»‬ ‫ﺍﻟﺸﻬﻴﺮﺓ‬ ‫ﺍﻵﻳﺔ‬ ‫ﺑﻴﻨﻬﺎ‬ ‫ﻭﻣﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻣﻦ‬ ‫ﻣﺘﺴﺎﻣﺤﺔ‬ ‫ﺁﻳﺔ‬ ‫‪6‬‬
‫‪140‬‬ ‫ﺃﻭ‬ ‫‪5‬‬
‫‪124‬‬ ‫ﻧﺴﺨﺖ‬ ‫ﺍﻟﺴﻴﻒ‬ ‫ﺁﻳﺔ‬ ‫ﺃﻥ‬ ‫ﻗﺪﺍﻣﻰ‬ ‫ﻓﻘﻬﺎء‬ ‫ﻓﻘﺪ ﺍﻋﺘﺒﺮ‬
‫ﻭﻳﺮﻓﺾ ُﻛﺘﱠﺎﺏ ﻣﺴﻠﻤﻮﻥ ﻣﻌﺎﺻﺮﻭﻥ ﻣﻮﺍﻗﻒ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻘﺪﺍﻣﻰ ﻣﻔﻀﻠﻴﻦ ﺇﻋﻄﺎء ﺻﻮﺭﺓ ﺳﻤﺤﺔ ﻋﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺳﻮﻑ ﻧﺬﻛﺮ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻧﺴﺨﺘﻬﺎ ﺁﻳﺔ‬
‫ﺍﻟﺴﻴﻒ ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﺧﺬ ﻣﻮﻗﻒ ﻣﻨﻬﺎ ﻣﻊ ﺍﻟﺒﻘﺎء ﻓﻲ ﺣﺎﻟﺔ ﺍﻟﺤﺬﺭ ﺣﺘﻰ ﻻ ﻳﺘﻢ ﺍﻟﻠﺠﻮء ﺇﻟﻴﻬﺎ ﺣﺎﻟﻴًﺎ ﻛﻤﺎ ﻟﺠﺄ ﺇﻟﻴﻬﺎ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻘﺪﺍﻣﻰ‪ .‬ﻓﺎﻟﻌﻠﻢ ﺑﺎﻟﺸﻲء ﺧﻴﺮ ﻣﻦ ﺍﻟﺠﻬﻞ ﺑﻪ‪.‬‬
‫ﻭﻗﺪﻳ ًﻤﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﻟﻌﺒﺪ ﷲ ﺑﻦ ﻋﺒﺎﺱ ﻟﻤﺎ ﺑﻌﺜﻪ ﻟﻼﺣﺘﺠﺎﺝ ﻋﻠﻰ ﺍﻟﺨﻮﺍﺭﺝ‪» :‬ﻻ ﺗﺨﺎﺻﻤﻬﻢ ﺑﺎﻟﻘﺮﺁﻥ ﻓﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺣ ﱠﻤﺎﻝ ﺃﻭﺟﻪ‪ ،‬ﺫﻭ ﻭﺟﻮﻩ‪ ،‬ﺗﻘﻮﻝ ﻭﻳﻘﻮﻟﻮﻥ‪،‬‬
‫ﻭﻟﻜﻦ ﺣﺎﺟﺠﻬﻢ ﺑﺎﻟﺴﻨﺔ«‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﻭﺍﺣﺪ ﻭﻗﺪ ﺃﻭﻟﻪ ﺃﺻﺤﺎﺑﻪ ﺣﺘﻰ ﺟﻌﻠﻮﻩ ﻳﻘﻮﻝ ﺷﻴﺌًﺎ ﻭﻋﻜﺴﻪ ﻓﻲ ﺁﻥ ﻭﺍﺣﺪ‪ .‬ﻭﺍﻟﺴﻨﱠﺔ ﻭﺍﺿﺤﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺇﺫ ﻳﻘﻮﻝ ﺍﻟﻨﺒﻲ‬
‫ﻣﺤﻤﺪ‪» :‬ﻣﻦ ﺑﺪﱠﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ«‪ .‬ﻭﻣﺎ ﺯﺍﻝ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻏﻴﺮ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺇﻟﻐﺎء ﺣﺪ ﺍﻟﺮﺩﺓ ﻭﻋﻠﻰ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﺤﺮﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺭﻏﻢ ﻣﺎ ﺗﻘﻮﻟﻪ ﺍﻵﻳﺔ‬
‫ِﻳﻦ«‪ .‬ﺣﺘﻰ ﺇﻥ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺠﺰﺍﺋﻲ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﻮﺣﺪ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻩ ﺑﺎﻹﺟﻤﺎﻉ ﻣﺠﻠﺲ ﻭﺯﺭﺍء ﺍﻟﻌﺪﻝ ﺍﻟﻌﺮﺏ ﺍﻟﺘﺎﺑﻊ ﻟﻠﺠﺎﻣﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﺍﻟﻤﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ » َﻻ ﺇِ ْﻛ َﺮﺍﻩَ ﻓِﻲ ﺍﻟﺪّ ِ‬
‫ﻋﺎﻡ ‪ 1996‬ﻳﻌﺎﻗﺐ ﺍﻟﻤﺮﺗﺪ ﺑﺎﻹﻋﺪﺍﻡ ﻓﻲ ﺍﻟﻤﺎﺩﺓ ‪ .7163‬ﻭﻧﺠﺪ ﻧﻔﺲ ﺍﻟﻌﻘﻮﺑﺔ ﻓﻲ ﺍﻟﻤﺎﺩﺓ ‪ 150‬ﻣﻦ ﻭﺛﻴﻘﺔ ﺍﻟﺪﻭﺣﺔ ﻟﻠﻨﻈﺎﻡ )ﺍﻟﻘﺎﻧﻮﻥ( ﺍﻟﺠﺰﺍﺋﻲ ﺍﻟﻤﻮﺣﺪ ﻟﻤﺠﻠﺲ‬
‫ﺍﻟﺘﻌﺎﻭﻥ ﻟﺪﻭﻝ ﺍﻟﺨﻠﻴﺞ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻌﺎﻡ ‪ .1998‬ﻭﻓﻲ ﻣﺠﺎﻝ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻳُﻤﻨﻊ ﺍﻟﻤﺮﺗﺪ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﻭﻳﻔﺼﻞ ﻣﻦ ﺯﻭﺟﺘﻪ ﺇﻥ ﻛﺎﻥ ﻣﺘﺰﻭ ًﺟﺎ ﻭﻳﺴﺤﺐ ﺃﻁﻔﺎﻟﻪ‬
‫ﻣﻨﻪ ﻭﻳﻔﺘﺢ ﻣﻴﺮﺍﺛﻪ ﻛﻤﺎ ﻟﻮ ﻛﺎﻥ ﻣﻴﺘ ًﺎ‪ .‬ﻭﻗﺪ ﻫﺬﺍ ﺟﺎء ﻓﻲ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﻮﺣﺪ ﻟﻸﺣﻮﺍﻝ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻩ ﻣﺠﻠﺲ ﻭﺯﺭﺍء ﺍﻟﻌﺪﻝ ﺍﻟﻌﺮﺏ ﺍﻟﺘﺎﺑﻊ ﻟﻠﺠﺎﻣﻌﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﻋﺎﻡ ‪.81988‬‬
‫ﻭﺗﺮﺗﺒﻂ ﺑﻬﺬﻩ ﺍﻟﻘﻀﻴﺔ ﻗﻀﻴﺔ ﺃﻭﺳﻊ ﻭﻫﻲ ﻗﻀﻴﺔ ﻧﺴﺦ ﺍﻹﺳﻼﻡ ﻟﻠﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻓﺎﻵﻳﺎﺕ ﺍﻟﻤﺘﺴﺎﻣﺤﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ ﻻﻏﻴﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ﺃﺗﺎﺣﺖ ﻟﻐﻴﺮ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﻌﺎﻳﺶ ﺩﺍﺧﻞ ﺍﻟﺪﻭﻝ ﺍﻟﺘﻲ ﻳﺴﻴﻄﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻊ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ – ﺣﺘﻰ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦ‬
‫ﻫﺬﺍ ﺍﻟﺘﻌﺎﻳﺶ ﻳﺮﻗﻰ ﺇﻟﻰ ﺩﺭﺟﺔ ﺍﻟﻤﺴﺎﻭﺍﺓ ﻭﺍﻟﻤﻮﺍﻁﻨﺔ ﻛﻤﺎ ﺗﻘﺮﻫﺎ ﻭﺛﺎﺋﻖ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﺘﻠﻚ ﺍﻟﻮﺛﺎﺋﻖ ﺗﻤﻨﻊ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﺪﻳﻦ‪ ،‬ﺇﻥ ﻛﺎﻥ‬
‫ﻣﺜﻼ ﻓﻲ ﺩﺳﺘﻮﺭ ﻣﺼﺮ ﻟﻌﺎﻡ ‪ 2014‬ﺍﻟﺬﻱ ﺗﻨﺺ ﻣﺎﺩﺗﻪ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﺍﻟﺪﻭﻟﺔ – ﻭﻛﺄﻥ‬ ‫ﺳﻤﺎﻭﻳًﺎ ﺃﻭ ﻏﻴﺮ ﺳﻤﺎﻭﻱ‪ .‬ﻭﻧﺤﻦ ﻧﺮﻯ ﺃﺛﺮ ﻋﺪﻡ ﺍﻟﻤﺴﺎﻭﺍﺓ ً‬
‫ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻴﺴﻮﺍ ﺟﺰ ًءﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻭﺗﻨﺺ ﻣﺎﺩﺗﻪ ‪ 64‬ﺑﺄﻥ ﺍﻟﺪﻭﻟﺔ ﺗﻜﻔﻞ »ﺣﺮﻳﺔ ﻣﻤﺎﺭﺳﺔ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺇﻗﺎﻣﺔ ﺩﻭﺭ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻸﺩﻳﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ«‪.‬‬
‫ﻭﺗﺘﻨﺎﻗﺾ ﻫﺎﺗﺎﻥ ﺍﻟﻤﺎﺩﺗﺎﻥ ﻣﻊ ﺍﻟﻤﺎﺩﺓ ‪ 53‬ﺍﻟﺘﻲ ﺗﻘﻮﻝ‪» :‬ﺍﻟﻤﻮﺍﻁﻨﻮﻥ ﻟﺪﻯ ﺍﻟﻘﺎﻧﻮﻥ ﺳﻮﺍء ﻭﻫﻢ ﻣﺘﺴﺎﻭﻭﻥ ﻓﻲ ﺍﻟﺤﻘﻮﻕ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﻌﺎﻣﺔ ﻻ ﺗﻤﻴﻴﺰ ﺑﻴﻨﻬﻢ ﺑﺴﺒﺐ‬
‫ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﺍﻟﻌﻘﻴﺪﺓ ‪.« ...‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺨﺒﻂ ﻓﻲ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻤﺼﺮﻱ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺪﺳﺎﺗﻴﺮ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﺳﺒﺒﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﺮﺗﺒﻂ ﺑﻔﻜﺮﺓ ﺍﻟﻨﺴﺦ‪ .‬ﻓﻬﻞ ﺍﻹﺳﻼﻡ ﻳﻨﺴﺦ ﻣﺎ ﺳﺒﻘﻪ‬
‫ﺍﻹﺳ َْﻼ ُﻡ« ﻭﺍﻵﻳﺔ ‪:33\90‬‬ ‫}ِ ْ ِ‬ ‫ﺍﻹﺳ َْﻼ ِﻡ ﺩِﻳﻨًﺎ ﻓَﻠَ ْﻦ ﻳُ ْﻘﺒَ َﻞ ﻣِ ْﻨﻪُ« ﻭﺍﻵﻳﺔ ‪» 19 :3\89‬ﺇِ ﱠﻥ ﺍﻟﺪِّﻳﻦَ ِﻋ ْﻨﺪ َ ﱠ‬ ‫ﻏﻴ َْﺮ ْ ِ‬‫ﻣﻦ ﺍﻷﺩﻳﺎﻥ؟ ﻫﺬﺍ ﻣﺎ ﺗﻮﺣﻴﻪ ﺍﻵﻳﺔ ‪َ » 85 :3\89‬ﻭ َﻣ ْﻦ ﻳَ ْﺒﺘ َﻎِ َ‬
‫ﱠ‬ ‫َ‬ ‫ﱠ‬
‫}ِ َﻭﺧَﺎﺗ ََﻢ ﺍﻟﻨﱠﺒِﻴِّﻴﻦَ «‪ .‬ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺗﻨﺴﺦ ﻓﻲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺍﻵﻳﺔ ‪» 62 :2\87‬ﺇِ ﱠﻥ ﺍﻟﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ َﻭﺍﻟﺬِﻳﻦَ‬ ‫ﺳﻮ َﻝ ﱠ‬ ‫ﻣِﻦ ِﺭ َﺟﺎ ِﻟ ُﻜ ْﻢ َﻭﻟَﻜ ِْﻦ َﺭ ُ‬‫‪َ » 40‬ﻣﺎ َﻛﺎﻥَ ُﻣ َﺤ ﱠﻤﺪ ٌ ﺃَﺑَﺎ ﺃ َ َﺣ ٍﺪ ْ‬
‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ُﻫ ْﻢ ﻳَ ْﺤﺰَ ﻧُﻮﻥَ « ﻭﺍﻵﻳﺎﺕ ﺍﻟﻤﺸﺎﺑﻬﺔ‬ ‫ﻑ َ‬ ‫َ‬
‫ﺻﺎ ِﻟ ًﺤﺎ ﻓَﻠَ ُﻬ ْﻢ ﺃﺟ ُْﺮ ُﻫ ْﻢ ِﻋ ْﻨﺪ َ َﺭﺑِّ ِﻬ ْﻢ َﻭ َﻻ ﺧ َْﻮ ٌ‬
‫ﻋﻤِ َﻞ َ‬ ‫ْ‬
‫ﺎ¡ِ َﻭﺍﻟﻴَ ْﻮ ِﻡ ْﺍﻵَﺧِ ِﺮ َﻭ َ‬ ‫ﺼﺎﺑِﺌِﻴﻦَ َﻣ ْﻦ ﺁ َ َﻣﻦَ ﺑِ ﱠ‬ ‫ﺎﺭﻯ َﻭﺍﻟ ﱠ‬ ‫ﺼ َ‬ ‫ﻫَﺎﺩ ُﻭﺍ َﻭﺍﻟﻨﱠ َ‬
‫ﺍﻷﺧﺮﻯ )‪ 17 :22\103‬ﻭ‪ .(69 :5\112‬ﻭﻧﺴﺦ ﺍﻹﺳﻼﻡ ﻟﻠﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻳﻨﻄﻮﻱ ﻋﻠﻰ ﻧﺴﺦ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﺘﻲ ﻻ ﻳﺴﻤﺢ ﻟﻠﻤﺴﻠﻢ ﻗﺮﺍءﺗﻬﺎ‬
‫ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻬﺪﻑ ﻣﻦ ﺫﻟﻚ ﺍﻟﺮﺩ ﻋﻠﻰ ﺃﺗﺒﺎﻋﻬﺎ ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺳﺎﺑﻘًﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻨﺴﺦ ﻧﺴﺦ ﺩﻳﻨﻲ ﻭﺛﻘﺎﻓﻲ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍء‪ ،‬ﻓﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﻣﺜﻠﻬﻤﺎ ﻣﺜﻞ ﺍﻟﻘﺮﺁﻥ ﺟﺰء‬
‫ﺻﺎ‬ ‫ﻣﻦ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺍﻧﻐﻼﻕ ﺍﻟﻤﺴﻠﻢ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺎﺕ ﺍﻷﺧﺮﻯ ﺣﺘﻰ ﻓﻲ ﺍﻟﺒﺮﺍﻣﺞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺣﻴﺚ ﻳﺘﻢ ﺗﺪﺭﻳﺲ ﺍﻟﺠﻤﻴﻊ ﺑﻤﺎ ﻓﻴﻬﻢ ﺍﻟﻤﺴﻴﺤﻴﻮﻥ ﻧﺼﻮ ً‬
‫ﺇﺳﻼﻣﻴﺔ ﺿﻤﻦ ﻣﻮﺍﺩ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﻠﻚ ﺍﻟﻤﻨﺎﻫﺞ ﺧﺎﻟﻴﺔ ﺗﻤﺎ ًﻣﺎ ﻣﻦ ﺃﻱ ﻧﺼﻮﺹ ﺗﻮﺭﺍﺗﻴﺔ ﺃﻭ ﺇﻧﺠﻴﻠﻴﺔ‪ .‬ﻭﺑﻴﻨﻤﺎ ﻳﺘﻢ ﺗﻮﺯﻳﻊ ﺍﻟﻘﺮﺁﻥ ﻣﺠﺎﻧًﺎ ﺣﺘﻰ ﻓﻲ‬
‫ﺷﻮﺍﺭﻉ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ‪ ،‬ﺗﻤﻨﻊ ﺑﻌﺾ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺩﺧﻮﻝ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻭ ﺍﻹﻧﺠﻴﻞ ﺣﺘﻰ ﻣﻌﺎﺭﺽ ﺍﻟﻜﺘﺐ‪.‬‬
‫ﻭﻳﺆﻛﺪ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻮﻥ ﺃﻥ ﺍﻟﻨﺴﺦ ﻻ ﻳﺼﺢ ﺇﻻ ﻓﻲ ﻋﺼﺮ ﺍﻟﻮﺣﻲ ﻭﻣﻦ ﺻﺎﺣﺐ ﺍﻟﺘﺸﺮﻳﻊ ﺃﻱ ﷲ‪ .‬ﻭﻟﻜﻦ ﻳﺠﺐ ﺍﻟﺘﻔﺮﻳﻖ ﺑﻴﻦ ﻧﺴﺦ ﺍﻟﺤﻜﻢ ﻭﻋﺪﻡ ﺗﻄﺒﻴﻘﻪ‪.‬‬
‫ﻓﺎﻟﻤﻨﻈﺮﻭﻥ ﺍﻹﺳﻼﻣﻴﻮﻥ ﻳﺮﻭﻥ ﺃﻥ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺼﻮﺭﺓ ﺻﺎﺭﻣﺔ ﻣﻨﺎﻁ ﺑﻌﺎﻣﻞ ﺍﻟﺘﻤﻜﻦ‪ .‬ﻓﻔﻲ ﻭﻗﺖ ﺍﻻﺳﺘﻀﻌﺎﻑ ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﻳُﺨﺎﻁﺐ ﺑﺎﻵﻳﺔ‪َ » :‬ﻭ َﻻ‬ ‫ِّ‬
‫ﺎﺭ َﻭ ْﺍﻟ ُﻤﻨَﺎﻓِﻘِﻴﻦَ َﻭﺍ ْﻏﻠُ ْ‬
‫ﻆ‬ ‫ﻲ َﺟﺎ ِﻫ ِﺪ ْﺍﻟﻜُﻔﱠ َ‬ ‫ﻉ ﺃَﺫَﺍ ُﻫ ْﻢ« )ﺍﻷﺣﺰﺍﺏ ‪ .(48 :33\90‬ﻓﻠﻤﺎ ﺣﺼﻠﺖ ﺍﻟﻤﻨﻌﺔ ﻭﺍﻟﻘﻮﺓ ﺧﻮﻁﺐ ﺑﺎﻵﻳﺔ‪» :‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ِﺒ ﱡ‬ ‫ﺗُﻄِﻊِ ْﺍﻟﻜَﺎﻓ ِِﺮﻳ َﻦ َﻭ ْﺍﻟ ُﻤﻨَﺎﻓِﻘِﻴﻦَ َﻭﺩَ ْ‬
‫ﻴﺮ« )ﺍﻟﺘﻮﺑﺔ ‪ .(73 :9\113‬ﻓﺈﺫﺍ ﻋﺎﺩ ﺍﻟﻀﻌﻒ ﻟﻠﻤﺴﻠﻤﻴﻦ ﻋﻤﻠﻮﺍ ﺑﺂﻳﺔ ﺍﻷﺣﺰﺍﺏ ﻭﺇﺫﺍ ﺭﺟﻌﺖ ﺇﻟﻴﻬﻢ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻤﻨﻌﺔ ﻋﻤﻠﻮﺍ ﺑﺂﻳﺔ‬ ‫ﺼ ُ‬ ‫ﺲ ْﺍﻟ َﻤ ِ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻣﺄ ْ َﻭﺍﻫُ ْﻢ َﺟ َﻬﻨﱠ ُﻢ َﻭ ِﺑﺌْ َ‬
‫َ‬
‫ﺍﻟﺘﻮﺑﺔ ﻭﻓﻲ ﻛﻼ ﺍﻟﺤﺎﻟﻴﻦ ﻫﻢ ﻣﻄﺒﻘﻮﻥ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪ .‬ﻭﻳﻌﺘﻤﺪ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻋﻠﻰ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪:‬‬
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‫ﺃﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺧﻄﺒﺔ ﻛﺘﺎﺏ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺴﻴﺪ ﺍﻟﺨﻮﺋﻲ‪ ،‬ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ )‪.(http://goo.gl/OFje1j‬‬ ‫‪1‬‬

‫ﻓﺼﻞ ﻫﻨﺎ‪http://goo.gl/uU4TUP :‬‬ ‫‪2‬‬

‫ﺃﻧﻈﺮ ﻫﺬﺍ ﺍﻟﺘﻔﺴﻴﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪ http://goo.gl/NsBBFd‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪.http://goo.gl/cnq37R‬‬ ‫‪3‬‬

‫ﺍﻟﺴﻴﺪ ﺍﻟﺨﻮﺋﻲ‪ :‬ﻣﻨﺎﻗﺸﺔ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺪﻋﻰ ﻧﺴﺨﻬﺎ )‪ .(http://goo.gl/aHw0No‬ﺣﻮﻝ ﺗﺤﺪﻳﺪ ﺁﻳﺔ ﺍﻟﺴﻴﻒ ﺍﻧﻈﺮ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ :‬ﺍﻟﺠﺪﻝ ﺣﻮﻝ ﺁﻳﺔ ﺍﻟﺴﻴﻒ‪.‬‬ ‫‪4‬‬

‫ﺍﻷﺑﻴﺎﺭﻱ‪ :‬ﺍﻟﻤﻮﺳﻮﻋﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺍﻟﺠﺰء ‪ ،2‬ﺹ ‪.540‬‬ ‫‪5‬‬

‫ﺯﻳﺪ‪ :‬ﺍﻟﻨﺴﺦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺠﺰء ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺹ ‪.9‬‬ ‫‪6‬‬

‫ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻳﻨﺺ ﻋﻠﻰ ﺣﺪ ﺍﻟﺮﺩﺓ ﻓﻲ ﺍﻟﻤﻮﺍﺩ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫‪7‬‬

‫ﺍﻟﻤﺎﺩﺓ ‪ - 162‬ﺍﻟﻤﺮﺗﺪ ﻫﻮ ﺍﻟﻤﺴﻠﻢ ﺍﻟﺮﺍﺟﻊ ﻋﻦ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﺫﻛﺮﺍ ﻛﺎﻥ ﺃﻡ ﺃﻧﺜﻰ ﺑﻘﻮﻝ ﺻﺮﻳﺢ ﺃﻭ ﻓﻌﻞ ﻗﺎﻁﻊ ﺍﻟﺪﻻﻟﺔ ﺃﻭ ﺳﺐ ﷲ ﺃﻭ ﺭﺳﻠﻪ ﺃﻭ ﺍﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺃﻭ ﺣﺮﻑ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻗﺼﺪ‪.‬‬
‫ﺍﻟﻤﺎﺩﺓ ‪ - 163‬ﻳﻌﺎﻗﺐ ﺍﻟﻤﺮﺗﺪ ﺑﺎﻹﻋﺪﺍﻡ ﺇﺫﺍ ﺛﺒﺖ ﺗﻌﻤﺪﻩ ﻭﺃﺻﺮ ﺑﻌﺪ ﺍﺳﺘﺘﺎﺑﺘﻪ ﻭﺇﻣﻬﺎﻟﻪ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﺍﻟﻤﺎﺩﺓ ‪ - 164‬ﺗﺘﺤﻘﻖ ﺗﻮﺑﺔ ﺍﻟﻤﺮﺗﺪ ﺑﺎﻟﻌﺪﻭﻝ ﻋﻤﺎ ﻛﻔﺮ ﺑﻪ ﻭﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﺗﻜﺮﺭﺕ ﺭﺩﺗﻪ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺗﻴﻦ‪.‬‬
‫ﺍﻟﻤﺎﺩﺓ ‪ - 165‬ﺗﻌﺘﺒﺮ ﺟﻤﻴﻊ ﺗﺼﺮﻓﺎﺕ ﺍﻟﻤﺮﺗﺪ ﺑﻌﺪ ﺭﺩﺗﻪ ﺑﺎﻁﻠﺔ ﺑﻄﻼﻧﺎ ﻣﻄﻠﻘﺎ ﻭﺗﺆﻭﻝ ﺍﻷﻣﻮﺍﻝ ﺍﻟﺘﻲ ﻛﺴﺒﻬﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺼﺮﻓﺎﺕ ﻟﺨﺰﻳﻨﺔ ﺍﻟﺪﻭﻟﺔ ‪http://goo.gl/RuCTEb‬‬
‫ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻫﻨﺎ ‪.http://goo.gl/tttUp6‬‬ ‫‪8‬‬

‫ﻓﻮﺭﺍ‪ ،‬ﺹ ‪.8‬‬‫ﺃﻧﻈﺮ ﺁﻝ ﻓﺮﺍﺝ‪ :‬ﻣﺤ ّﻤﺪ ﻋﺒﺪ ﺍﻟﻤﻘﺼﻮﺩ ﻭﻣﻌﺎﺭﺿﺘﻪ ﻟﻤﻦ ﻳﺮﻳﺪ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ً‬ ‫‪9‬‬

‫‪42‬‬
‫ﻉ ﺃَﺫَﺍ ُﻫ ْﻢ )‪ (48 :33\90‬ﻛﻤﺎ ﺃﻧﻪ ﺣﻴﺚ ﻋﺠﺰﻧﺎ ﻋﻦ ﺟﻬﺎﺩ‬ ‫ﻓﺤﻴﺚ ﻣﺎ ﻛﺎﻥ ﻟﻠﻤﻨﺎﻓﻖ ﻅﻬﻮﺭ ﻭﺗﺨﺎﻑ ﻣﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺤﺪ ﻋﻠﻴﻪ ﻓﺘﻨﺔ ﺃﻛﺒﺮ ﻣﻦ ﺑﻘﺎﺋﻪ ﻋﻤﻠﻨﺎ ﺑﺂﻳﺔ‪ :‬ﺩَ ْ‬
‫} ُ ﺑِﺄ َ ْﻣ ِﺮ ِﻩ )‪ .[(109 :2\87‬ﻭﺣﻴﺚ ﻣﺎ‬ ‫ِﻲ ﱠ‬ ‫ﺗ‬‫ﺻﻔَ ُﺤﻮﺍ َﺣﺘﱠﻰ ﻳَﺄ ْ‬‫ْ‬ ‫ﺳ َﻼ ٌﻡ )‪(89 :43\63‬؛ ﻓَﺎ ْﻋﻔُﻮﺍ َﻭﺍ‬ ‫ﻋ ْﻨ ُﻬ ْﻢ َﻭﻗُ ْﻞ َ‬ ‫ﺍﻟﻜﻔﺎﺭ ﻋﻤﻠﻨﺎ ﺑﺂﻳﺔ ﺍﻟﻜﻒ ﻋﻨﻬﻢ ﻭﺍﻟﺼﻔﺢ ]ﻓَﺎ ْ‬
‫ﺻﻔَ ْﺢ َ‬
‫َ‬
‫ﺎﺭ َﻭ ْﺍﻟ ُﻤﻨَﺎﻓِﻘِﻴﻦَ )‪.1(73 :9\113‬‬ ‫ﺣﺼﻞ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻌﺰ ﺧﻮﻁﺒﻨﺎ ﺑﻘﻮﻟﻪ‪َ :‬ﺟﺎ ِﻫ ِﺪ ْﺍﻟﻜُﻔﱠ َ‬
‫ﻭﻳﻌﺘﻤﺪ ﻣﻦ ﻳﺮﻳﺪ ﻫﺪﻡ ﺍﻷﻫﺮﺍﻣﺎﺕ ﻭﺃﺑﻮ ﺍﻟﻬﻮﻝ ﻓﻲ ﻣﺼﺮ ﺍﻵﻥ ﻋﻠﻰ ﻋﺎﻣﻞ ﺍﻟﺘﻤﻜﻦ ﻟﺘﺒﺮﻳﺮ ﻋﺪﻡ ﻫﺪﻣﻬﺎ ﻓﻲ ﺍﻟﺴﺎﺑﻖ ‪ .‬ﻭﻓﻲ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻫﻨﺎﻙ ﻋﺪﺩ ﻛﺒﻴﺮ ﻣﻦ‬
‫‪2‬‬

‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻤﻌﻄﻠﺔ ﻣﺜﻞ ﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﺠﺰﻳﺔ ﻭﺍﻟﺴﺒﻲ ﻭﺍﻟﺮﻕ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻟﺠﻨﺎﺋﻴﺔ‪ .‬ﻭﻋﺪﻡ ﺗﻄﺒﻴﻘﻬﺎ ﻻ ﻳﻌﻨﻲ ﻧﺴﺨﻬﺎ ﺑﻞ ﺗﺠﻤﻴﺪﻫﺎ ﺇﻟﻰ ﺣﻴﻦ ﺃﻥ ﻳﺘﻤﻜﻦ‬
‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦ ﺗﻄﺒﻴﻘﻬﺎ‪ .‬ﻓﻬﻨﺎﻙ ﻣﺸﺎﺭﻳﻊ ﻗﻮﺍﻧﻴﻦ ﺗﻨﺘﻈﺮ ﺍﻟﺘﻄﺒﻴﻖ ﺍﻋﺪﺗﻬﺎ ﺟﻤﺎﻋﺎﺕ ﺇﺳﻼﻣﻴﺔ ﻭﻫﻴﺌﺎﺕ ﺩﻳﻨﻴﺔ ﻣﺜﻞ ﺍﻷﺯﻫﺮ ﻭﺍﻓﺮﺍﺩ‪ ،‬ﻭﺣﺘﻰ ﺍﻟﺠﺎﻣﻌﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻫﺬﻩ‬
‫ﺍﻟﻤﺸﺎﺭﻳﻊ ﻣﻄﺎﺑﻘﺔ ﻓﻲ ﺭﺃﻳﻬﻢ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻣﺨﺎﻟﻔﺔ ﻟﺤﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﻗﺪ ﺳﺎﺭﻋﺖ ﺩﺍﻋﺶ ﺑﺘﻔﻌﻴﻞ ﻫﺬﻩ ﺍﻟﻨﻈﻢ ﺣﺎﻝ ﺗﻤﻜﻨﻬﺎ ﻓﻲ ﻣﻨﺎﻁﻖ ﻣﻦ ﺍﻟﻌﺮﺍﻕ‬
‫ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻓﻔﺮﺿﺖ ﺍﻟﺠﺰﻳﺔ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺳﺒﺖ ﺍﻟﻨﺴﺎء ﻭﺃﻋﺎﺩﺕ ﻧﻈﺎﻡ ﺍﻟﺮﻕ ﻭﻗﻄﻌﺖ ﺍﻷﻳﺪﻱ ﻭﺻﻠﺒﺖ ﻭﺧﻴﺮﺕ ﺑﻴﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻘﺘﻞ ﻣﻦ ﻻ ﻳﺪﻳﻦ ﺑﺪﻳﻦ‬
‫ﺳﻤﺎﻭﻱ ﻭﻓﻘًﺎ ﻟﺮﺃﻳﻬﺎ ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺍﻟﻴﺰﻳﺪﻳﻴﻦ ﻓﻲ ﺍﻟﻌﺮﺍﻕ ﺍﻟﺬﻳﻦ ﺗﻌﺮﺿﻮﺍ ﻟﻠﻤﺬﺍﺑﺢ‪ ،‬ﺗﻄﺒﻴﻘًﺎ ﻟﺘﻌﺎﻟﻢ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪ (14‬ﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ‬
‫ﻏﻴ َْﺮ ﺫِﻱ ﻋ َِﻮﺝٍ ﻟَﻌَﻠﱠ ُﻬ ْﻢ‬
‫ﻋ َﺮﺑِﻴ’ﺎ َ‬
‫َ‬ ‫ﺎ‬‫ً‬ ‫ﻧ‬‫َ‬ ‫ﺁ‬ ‫ﺮ‬
‫ْ‬ ‫ُ‬ ‫ﻗ‬ ‫»‬ ‫ﺃﺧﺮﻯ‪:‬‬ ‫ﺁﻳﺔ‬ ‫ﻭﻓﻲ‬ ‫(‪.‬‬ ‫‪42‬‬ ‫‪:‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‪َ » :‬ﻻ ﻳَﺄْﺗِﻴ ِﻪ ْﺍﻟﺒَﺎﻁِ ُﻞ ﻣِ ْﻦ ﺑَﻴ ِْﻦ َﻳﺪَ ْﻳ ِﻪ َﻭ َﻻ ﻣِ ْﻦ ﺧ َْﻠ ِﻔ ِﻪ ﺗ َ ْﻨ ِﺰﻳ ٌﻞ ﻣِ ْﻦ َﺣﻜ ٍ‬
‫ِﻴﻢ َﺣﻤِ ﻴ ٍﺪ« )‪41\61‬‬
‫ً‬
‫ﻳَﺘﱠﻘُﻮﻥَ « )‪ .(28 :39\59‬ﻭﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻋﺎﻟ ًﻤﺎ ﻛﺎﻥ ﺃﻭ ﺟﺎﻫﻼ‪ ،‬ﺗﻘﺒﻞ ﻣﺠﺮﺩ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﻳﺤﺘﻮﻱ ﻋﻠﻰ ﺃﺧﻄﺎء ﻟﻐﻮﻳﺔ ﺃﻭ ﺍﻧﺸﺎﺋﻴﺔ‪.‬‬
‫ﻓﻬﺬﻩ ﻣﺴﻠﻤﺔ ﺍﻟﻤﺴﻠﻤﺎﺕ ﻻ ﻳﻤﻜﻦ ﻷﻱ ﻣﺴﻠﻢ ﺍﻟﺘﻔﺮﻳﻂ ﻓﻴﻬﺎ ﻷﻥ ﺫﻟﻚ ﺇﻟﻐﺎء ﻟﻤﺼﺪﺭﻩ ﺍﻹﻟﻬﻲ ﻭﺗﻘﻮﻳﺾ ﻟﻺﺳﻼﻡ ﺑﺄﻛﻤﻠﻪ ﻭﻟﻠﻤﺠﺘﻤﻌﺎﺕ ﺍﻟﻤﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺳﺲ ﺩﻳﻨﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﻳﻨﻜﺮﻫﺎ ﻣﻨﻬﻢ ﻳﻌﺮﺽ ﻧﻔﺴﻪ ﻟﻠﺨﻄﺮ ﺇﺫ ﻳﻌﺘﺒﺮ ﻣﺮﺗﺪ ًﺍ ﻓﻲ ﻧﻈﺮ ﺍﻟﺸﺮﻉ ﺍﻹﺳﻼﻣﻲ‪ .‬ﻭﻣﻦ ﻳﺮﻯ ﻣﻨﻬﻢ ﻋﻴﺒًﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻧﺴﺒﻪ ﻟﻘﺼﻮﺭ ﻓﻲ ﻋﻘﻮﻝ ﺍﻟﺒﺸﺮ ﻭﻟﻴﺲ‬
‫ﻟﻠﻘﺮﺁﻥ‪ .‬ﻓﺎﻟﻤﺴﻠﻢ ﻳﺘﻬﻢ ﻧﻔﺴﻪ ﻭﻻ ﻳﺘﻬﻢ ﻗﺮﺁﻧﻪ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻞ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﺘﺸﺒﺜﻮﻥ ﺑﻌﺪﻡ ﺗﻐﻴﻴﺮ ﺇﻣﻼء ﺍﻟﻘﺮﺁﻥ ﻟﻜﻲ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺍﻹﻣﻼء ﺍﻟﻤﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ‪ ،‬ﻓﺘﻐﻴﻴﺮ‬
‫ﺻﺎ ﻣﻦ ﻛﻤﺎﻝ ﷲ‪.‬‬ ‫ﺍﻧﺘﻘﺎﻻ ﺇﻟﻰ ﻧﺺ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻨﺺ ﺍﻟﺤﺎﻟﻲ ﻭﺍﻧﺘﻘﺎ ً‬ ‫ً‬ ‫ﺍﻹﻣﻼء ﻳﻌﻨﻲ‬
‫ﻭﻋﺎﻣﺔ ﻳﻨﻈﺮ ﺍﻟﻤﺆﻣﻦ ﺇﻟﻰ ﻟﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻴﺲ ﺇﻟﻰ ﻣﻌﻨﺎﻩ‪ .‬ﻓﻬﻮ ﻭﺍﺛﻖ ﺑﺄﻥ ﺍﻟﻨﺺ ﻣﻦ ﻋﻨﺪ ﷲ ﻭﻻ ﻳﻤﻜﻦ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻭﺟﻮﺩ ﻧﻘﺺ ﻓﻴﻪ ﺃﻭ ﺧﻄﺄ ﺃﻭ‬
‫ﻋ ﱠﻤﺎ ﻳَ ْﻔﻌَ ُﻞ َﻭ ُﻫ ْﻢ ﻳُﺴْﺄَﻟُﻮﻥَ « )‪ .(23 :21\73‬ﻭﻗﺪ ﺟﺎء ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﻨﺘﺨﺐ‪ 3‬ﺍﻟﺼﺎﺩﺭ ﻋﻦ‬ ‫ﺧﺮﺑﻄﺔ‪ .‬ﻓﻠﻤﺎﺫﺍ ﺇﺫﻥ ﻳﺘﻌﺐ ﻧﻔﺴﻪ؟ ﻭﺍﻟﻘﺮﺁﻥ ﻳﻘﻮﻝ ﻋﻦ ﷲ‪» :‬ﻻ ﻳُﺴْﺄ َ ُﻝ َ‬
‫ﺍﻷﺯﻫﺮ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻵﺗﻲ ﻟﻬﺬﻩ ﺍﻵﻳﺔ‪» :‬ﻻ ﻳُﺤﺎﺳﺐ ‪ -‬ﺳﺒﺤﺎﻧﻪ ‪ -‬ﻭﻻ ﻳُﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ‪ ،‬ﻷﻧﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻤﺘﻔﺮﺩ ﺑﺎﻟﻌﺰﺓ ﻭﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺍﻟﺤﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ‪ ،‬ﻓﻼ ﻳﺨﻄﻲء ﻓﻲ ﻓﻌﻞ‬
‫ﺃﻱ ﺷﻲء‪ ،‬ﻭﻫﻢ ﻳُﺤﺎﺳﺒﻮﻥ ﻭﻳُﺴﺄﻟﻮﻥ ﻋﻤﺎ ﻳﻔﻌﻠﻮﻥ؛ ﻷﻧﻬﻢ ﻳﺨﻄﺌﻮﻥ ﻟﻀﻌﻔﻬﻢ ﻭﺟﻬﻠﻬﻢ ﻭﻏﻠﺒﺔ ﺍﻟﺸﻬﻮﺓ ﻋﻠﻴﻬﻢ«‪ .‬ﻭﺟﺎء ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻜﺸﺎﻑ ﻟﻠﺰﻣﺨﺸﺮﻱ‪) 4‬ﺍﻟﺬﻱ‬
‫ﻳﻌﺘﺒﺮ ﻣﻦ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺍﻟﺬﻳﻦ ﻳﺤﻜﻤﻮﻥ ﺍﻟﻌﻘﻞ!(‪» :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺎﺩﺓ ﺍﻟﻤﻠﻮﻙ ﻭﺍﻟﺠﺒﺎﺑﺮﺓ ﺃﻥ ﻻ ﻳﺴﺄﻟﻬﻢ ﻣﻦ ﻓﻲ ﻣﻤﻠﻜﺘﻬﻢ ﻋﻦ ﺃﻓﻌﺎﻟﻬﻢ ﻭﻋﻤﺎ ﻳﻮﺭﺩﻭﻥ ﻭﻳﺼﺪﺭﻭﻥ ﻣﻦ‬
‫ﻭﺇﺟﻼﻻ‪ ،‬ﻣﻊ ﺟﻮﺍﺯ ﺍﻟﺨﻄﺄ ﻭﺍﻟﺰﻟﻞ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻔﺴﺎﺩ ﻋﻠﻴﻬﻢ ‪ -‬ﻛﺎﻥ ﻣﻠﻚ ﺍﻟﻤﻠﻮﻙ ﻭﺭﺏّ ﺍﻷﺭﺑﺎﺏ ﺧﺎﻟﻘﻬﻢ ﻭﺭﺍﺯﻗﻬﻢ ﺃﻭﻟﻰ ﺑﺄﻥ ﻻ ﻳُﺴﺄﻝ ﻋﻦ‬ ‫ً‬ ‫ﺗﺪﺑﻴﺮ ﻣﻠﻜﻬﻢ‪ ،‬ﺗﻬﻴﺒًﺎ‬
‫ﻭﺍﺳﺘﻘﺮ ﻓﻲ ﺍﻟﻌﻘﻮﻝ ﻣﻦ ﺃﻥ ﻣﺎ ﻳﻔﻌﻠﻪ ﻛﻠﻪ ﻣﻔﻌﻮﻝ ﺑﺪﻭﺍﻋﻲ ﺍﻟﺤﻜﻤﺔ‪ ،‬ﻭﻻ ﻳﺠﻮﺯ ﻋﻠﻴﻪ ﺍﻟﺨﻄﺄ ﻭﻻ ﻓﻌﻞ ﺍﻟﻘﺒﺎﺋﺢ«‪.‬‬ ‫ّ‬ ‫ﺃﻓﻌﺎﻟﻪ‪ ،‬ﻣﻊ ﻣﺎ ﻋﻠﻢ‬
‫ﻭﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ ﻣﻦ ﺍﻟﻤﺆﻣﻦ‪ ،‬ﻳﺮﻯ ﺍﻟﺒﺎﺣﺚ ﺍﻟﻤﺘﺠﺮﺩ ﺃﻥ ﻛﻞ ﻧﺺ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻗﺪﺳﻴﺘﻪ ﻋﻨﺪ ﺃﺗﺒﺎﻋﻪ ﻫﻮ ﻧﺺ ﺑﺸﺮﻱ ﻳﻘﺒﻞ ﺍﻟﺨﻄﺄ ﻭﺍﻟﺼﻮﺍﺏ ﺇﻣﺎ ﻓﻲ ﻣﺠﺎﻝ‬
‫ﺍﻟﻤﻀﻤﻮﻥ ﻭﺇﻣﺎ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻠﻐﺔ‪ .‬ﻭﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ‪ ،‬ﻳﺘﻌﺎﻣﻞ ﺍﻟﺒﺎﺣﺚ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻛﺘﺎﺏ ﺭﻳﺎﺿﻴﺎﺕ ﺃﻭ ﻓﻴﺰﻳﺎء‪ .‬ﻓﻬﻮ ﻻ‬
‫ﻳﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻤﻀﻤﻮﻥ‪ ،‬ﺑﻞ ﺇﻟﻰ ﺳﻼﻣﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺘﻲ ﻛﺘﺐ ﺑﻬﺎ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻗﺪ ﺗﻢ ﺃﺣﻴﺎﻧًﺎ ﺗﺼﺤﻴﺢ ﺗﻠﻚ ﺍﻷﺧﻄﺎء ﻣﻦ ﺧﻼﻝ ﺍﺧﺘﻼﻓﺎﺕ ﺍﻟﻘﺮﺍءﺍﺕ‪ .‬ﻭﻟﻜﻦ ﺗﻠﻚ‬
‫ﺍﻟﻘﺮﺍءﺍﺕ ﺯﺍﺩﺕ ﺍﻟﻄﻴﻦ ﺑﻠﺔ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‪ ،‬ﺧﺎﺻﺔ ﻭﺃﻥ ﺑﻌﺾ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺟﺎء ﻓﻴﻬﺎ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸﺮ ﻗﺮﺍءﺍﺕ ﻣﺨﺘﻠﻔﺔ ﻭﻣﺘﻨﺎﻗﻀﺔ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺍﻥ‬
‫ﺍﻟﻘﺮﺍءﺍﺕ ﺟﺰء ﻣﻦ ﺍﻟﻮﺣﻲ ﺍﻋﺘﻤﺎﺩ ًﺍ ﻋﻠﻰ ﺍﻟﻤﻘﻮﻟﺔ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺰﻝ ﻋﻠﻰ ﺳﺒﻌﺔ ﺃﺣﺮﻑ‪ .‬ﻭﻫﺬﻩ ﻣﺠﺮﺩ ﺣﻴﻠﺔ ﻟﻜﻲ ﻻ ﻳﺘﻢ ﺍﻻﻋﺘﺮﺍﻑ ﺻﺮﺍﺣﺔ ﺑﺄﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺃﺧﻄﺎء‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻳﺪﻱ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻓﻲ ﺍﻟﺠﻮﺍﻣﻊ ﻻ ﻳﺘﻀﻤﻦ ﻫﺬﻩ ﺍﻟﻘﺮﺍءﺍﺕ‪ ،‬ﺑﻞ ﻗﺮﺍءﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻭﻟﻮ ﻗﺎﻡ ﺃﺣﺪﻫﻢ ﺑﺘﺼﺤﻴﺢ ﺍﻟﻘﺮﺁﻥ ﻣﻌﺘﻤﺪ ًﺍ ﻋﻠﻰ ﺗﻠﻚ‬
‫ﺍﻟﻘﺮﺍءﺍﺕ ﻟﻤﺎ ﺳﻤﺤﺖ ﺑﻨﺸﺮﻩ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﻭﻷﻋﺘﺒﺮ ﺗﺤﺮﻳﻔًﺎ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ ﻓﺎﻋﻠﻪ‪.‬‬
‫ﺑﺪﻻ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻬﺎ‪ ،‬ﻣﺴﺘﻌﻤﻠﻴﻦ ﻓﻲ ﺫﻟﻚ ﺗﻌﺎﺑﻴﺮ ﻣﻨﻤﻘﺔ‬ ‫ﻭﺍﺫ ﻟﻢ ﻳﺨﻒ ﻋﻠﻰ ﺍﻟﻤﻔﺴﺮﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﻷﺧﻄﺎء ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺣﺎﻭﻟﻮﺍ ﺍﻟﻤﺴﺘﺤﻴﻞ ﻟﺘﺒﺮﻳﺮﻫﺎ ً‬
‫ﺑﺪﻻ ﻣﻦ ﺗﺴﻤﻴﺔ ﺍﻷﻣﻮﺭ ﺑﺄﺳﻤﺎﺋﻬﺎ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺳﻮﻑ ﻧﻌﺮﺿﻬﺎ ﻻﺣﻘًﺎ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻌﺼﻒ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﻋﺼﻔﺎ ﻹﺭﺿﺎء ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻓﻬﺬﺍ ﺯﻛﺮﻳﺎ ﺃﻭﺯﻭﻥ‬
‫ً‬ ‫ً‬
‫ﻳﻘﻮﻝ‪» :‬ﺇﻥ ﺣﺮﻛﺔ ﺃﻭﺍﺧﺮ ﺍﻟﻜﻠﻤﺎﺕ ﻻ ﺗﻐﻴﺮ ﺍﻟﻤﻌﻨﻰ ﻭﻟﻢ ﻳﻬﺘﻢ ﺑﻬﺎ ﺍﻟﺮﺳﻮﻝ‪ .‬ﻭﻗﺪ ﻗﺮﺃ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻲ ﺣﻴﺎﺗﻪ ﺑﻘﺮﺍءﺍﺕ ﻋﺪﺓ ﻭﻣﺨﺘﻠﻔﺔ« ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻗﺪ ﻳﺤﺘﺞ ﺑﺄﻥ‬
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‫ﺻﻼ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻜﻴﻒ ﻧﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺧﻼﻝ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ؟ ﻭﺍﻟﺠﻮﺍﺏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺣﺘﺠﺎﺝ ﺑﺴﻴﻂ ﺇﺫ ﺍﻧﻪ ﻳﺘﻢ ﻋﺎﻣﺔ ﺍﺳﺘﻌﺮﺍﺽ‬ ‫ﻗﻮﺍﻋﺪ ﺍﻟﻨﺤﻮ ﻣﺄﺧﻮﺫﺓ ﺃ ً‬
‫ﺃﺧﻄﺎء ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﻘﻴﺎﺱ ﺍﻟﺪﺍﺧﻠﻲ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻓﻤﺎ ﺩﺍﻡ ﺍﻧﻪ ﻋﺎﻣﺔ ﻳﺮﻓﻊ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﺍﺳﺘﻨﺘﺞ ﺍﻟﻨﺤﻮﻳﻮﻥ ﺃﻧﻪ ﻳﺠﺐ ﺭﻓﻊ ﺍﻟﻔﺎﻋﻞ‪ .‬ﻭﺍﻟﺨﻄﺄ ﻳﻜﻤﻦ ﻓﻲ ﻋﺪﻡ ﺍﺣﺘﺮﺍﻡ ﻫﺬﻩ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﻲ ﺍﺧﺬﻫﺎ ﺍﻟﻨﺤﻮﻳﻮﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻫﻨﺎ ﻳﻤﻜﻦ ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺂﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻬﺎ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﻫﺎ ﺍﻟﻘﺮﺁﻥ ﻟﻢ ﻳﺘﻢ ﺍﺣﺘﺮﺍﻣﻬﺎ ﺑﺘﻮﺍﺗﺮ‪.‬‬
‫ﻭﻗﺪ ﺍﺷﺮﺕ ﺇﻟﻰ ﺫﻟﻚ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ‪ .‬ﻭﻳﻼﺣﻆ ﺍﻥ ﺍﻟﻨﺤﻮﻳﻴﻦ ﺗﻼﻋﺒﻮﺍ ﺃﺣﻴﺎﻧًﺎ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻟﺘﺒﺮﺋﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﻤﺎ ﺳﻨﺮﻯ ﻻﺣﻘًﺎ‪.‬‬
‫ﻭﻳﻤﻜﻦ ﺗﺼﻨﻴﻒ ﺃﺧﻄﺎء ﺍﻟﻘﺮﺁﻥ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ‪ 6‬ﺇﻟﻰ ﻋﺪﺓ ﺃﻧﻮﺍﻉ‪ :‬ﻧﺤﻮﻳﺔ‪ ،‬ﻭﺇﻣﻼﺋﻴﺔ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺎﺕ ﺃﻭ ﻋﺒﺎﺭﺍﺕ ﻣﺒﻬﻤﺔ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺎﺕ ﺑﻐﻴﺮ ﻣﻌﻨﺎﻫﺎ‪،‬‬
‫ﻭﺗﺮﺗﻴﺐ ﻣﻌﻴﺐ ﻟﻌﻨﺎﺻﺮ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﻭﻧﻘﺼﺎﻥ ﻣﺒﻬﻢ ﻓﻲ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﺗﻜﺮﺍﺭ ﻭﺍﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻮﺿﻮﻉ ﻵﺧﺮ ﺩﻭﻥ ﺭﺍﺑﻂ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺗﻨﺎﻗﺾ‪ .‬ﻭﻳﺼﻞ ﻋﺪﺩ ﺃﺧﻄﺎء ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﺄﻧﻮﺍﻋﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺇﻟﻰ ﻗﺮﺍﺑﺔ ‪ 2500‬ﺧﻄﺄ ﺃﺫﻛﺮﻫﺎ ﺑﺼﻮﺭﺓ ﻣﺒﺴﻄﺔ ﻭﻣﺨﺘﺼﺮﺓ ﻓﻲ ﻫﻮﺍﻣﺶ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﻊ ﺭﻭﺍﺑﻄﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻣﻌﺘﻤﺪ ًﺍ ﺧﺎﺻﺔ ﻋﻠﻰ‬
‫ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ‪ .7‬ﻓﻤﻦ ﻳﻬﻤﻪ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺸﺮﻭﺣﺎﺕ ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﻟﻬﺬﻩ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ .‬ﻭﺣﺴﺐ ﻋﻠﻤﻲ ﻟﻴﺲ ﻫﻨﺎﻙ ﻛﺘﺎﺏ ﺷﺎﻣﻞ ﻣﺘﺨﺼﺺ ﻓﻲ ﺃﺧﻄﺎء ﺍﻟﻘﺮﺁﻥ ﻣﻦ‬
‫ﻁﺮﻑ ﺍﻟﻤﻨﺘﻘﺪﻳﻦ‪ ،‬ﺑﻴﻨﻤﺎ ﻧﺠﺪ ﻛﺘﺒًﺎ ﺣﻮﻝ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ ﺗﻌﺒﺮ ﻋﻦ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﻄﺮﻑ ﺍﻵﺧﺮ‪ .8‬ﻭﻻ ﻧﺪﻋﻲ ﺍﻟﺸﻤﻮﻝ ﻭﻻ ﺍﻟﻌﺼﻤﺔ ﻓﻴﻤﺎ ﻗﻤﻨﺎ ﺑﻪ‪ ،‬ﻭﻛﻞ ﺃﻣﻠﻨﺎ ﺃﻥ‬

‫ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺍﻟﺼﺎﺭﻡ ﺍﻟﻤﺴﻠﻮﻝ ﻋﻠﻰ ﺷﺎﺗﻢ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺹ ‪.359‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻤﻘﺎﻝ ﻭﺍﻷﺷﺮﻁﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺮﺍﺑﻂ‪http://goo.gl/JnDEpL :‬‬ ‫‪2‬‬

‫‪http://goo.gl/Dnv62m‬‬ ‫‪3‬‬

‫‪http://goo.gl/OjjAow‬‬ ‫‪4‬‬

‫ﺃﻭﺯﻭﻥ‪ :‬ﺟﻨﺎﻳﺔ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺹ ‪.133‬‬ ‫‪5‬‬

‫ﺍﻷﺧﻄﺎء ﺍﻹﻧﺸﺎﺋﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺘﺴﻠﺴﻞ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻷﻓﻜﺎﺭ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻋﻼﻗﺔ ﺍﻟﺠﻤﻠﺔ ﻣﻊ ﻣﺎ ﺳﺒﻘﻬﺎ ﻭﻣﺎ ﺗﺒﻌﻬﺎ ﻣﻦ ﺟﻤﻞ‪ ،‬ﻭﺗﺮﺍﺑﻂ ﺍﻟﻔﻘﺮﺍﺕ ﺑﻴﻦ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﺛﻐﺮﺍﺕ ﻓﻲ‬ ‫‪6‬‬

‫ﺍﻟﺠﻤﻞ ﻭﺍﻟﻔﻘﺮﺍﺕ ﺗﺨﻞ ﺑﺎﻟﻤﻌﻨﻰ‪ ،‬ﻭﺗﻔﺎﺩﻱ ﺍﻟﻠﻐﻮ ﻭﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﻟﺘﻨﺎﻗﺾ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺎﺕ ﻣﻨﺎﺳﺒﺔ ﻟﻠﻤﻌﻨﻰ ﻭﻏﻴﺮ ﻣﺒﻬﻤﺔ‪ .‬ﻭﺗﻌﺮﻳﻔﻲ ﻫﺬﺍ ﻟﻸﺧﻄﺎء ﺍﻹﻧﺸﺎﺋﻴﺔ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻲ ﺗُﻌﻠﻢ ﻓﻲ‬
‫ﻣﺜﻼ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪ http://goo.gl/zdJkWA‬ﻭﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪.http://goo.gl/kKL3ZT‬‬ ‫ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﻤﺪﺭﺳﻴﺔ ﻭﺍﻟﺘﻲ ﻳﺠﺐ ﺇﺗﺒﺎﻋﻬﺎ ﻓﻲ ﺍﻹﻧﺸﺎء ﻟﻜﻲ ﻳﻜﻮﻥ ﺳﻠﻴ ًﻤﺎ‪ .‬ﺃﻧﻈﺮ ً‬
‫ﺗﺠﺪﻭﻧﻬﺎ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ﺍﻟﻤﻤﺘﺎﺯ ‪http://goo.gl/X91QeD‬‬ ‫‪7‬‬

‫ﻳﻤﻜﻦ ﻟﻤﻦ ﻳﻬﻤﻪ ﺍﻷﻣﺮ ﻣﺘﺎﺑﻌﺔ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﺑﻌﺪ ﺁﻳﺔ ﻣﻦ ﺧﻼﻝ ﻣﻮﻗﻊ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ‪ http://goo.gl/zHGZPf‬ﻭﻣﻮﻗﻊ ﻣﺆﺳﺴﺔ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻤﻠﻜﻴﺔ‬ ‫‪8‬‬

‫ﻟﻠﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ‪.http://goo.gl/GvD9QF‬‬

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‫ﺗﻜﻮﻥ ﻣﻼﺣﻈﺎﺗﻨﺎ ﺇﺷﺎﺭﺍﺕ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻭﺑﺪﺍﻳﺔ ﻟﻌﻤﻞ ﺃﻭﺳﻊ ﻣﻦ ﻗِﺒَﻞ ﺍﻟﺒﺎﺣﺜﻴﻦ‪ ،‬ﻓﻬﺬﺍ ﻣﻮﺿﻮﻉ ﻳﺴﺘﺤﻖ ﺍﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﺘﻌﻤﻖ‪ ،‬ﺑﻜﻞ ﺣﻴﺎﺩﻳﺔ‪ ،‬ﺑﺈﻋﻄﺎء ﺍﻟﺮﺃﻱ ﻭﺍﻟﺮﺃﻱ‬
‫ﺍﻵﺧﺮ‪.‬‬
‫ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﺍﻷﺧﻄﺎء ﺍﻟﺘﻲ ﺗﺆﺩﻱ ﺇﻟﻰ ﺇﺑﻬﺎﻡ ﻓﻲ ﺍﻟﻤﻌﻨﻰ ﻭﺍﺧﺘﻼﻑ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ ﺗﻌﺼﻒ ﺑﺎﺩﻋﺎء ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﺑﻠﻴﻎ‪ .‬ﻓﻤﻦ ﺃﺳﺲ ﺍﻟﺒﻼﻏﺔ ﺇﺑﻼﻍ‬
‫ﻓﻌﻼ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺠﺪ ﻣﻘﺎﺑﻠﻬﺎ ﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺒﻼﻏﺔ ﺑﺴﺒﺐ ﺇﺑﻬﺎﻣﻬﺎ‪،‬‬ ‫ﺍﻟﻤﺨﺎﻁﺐ ﺍﻟﻤﻌﻨﻰ ﺩﻭﻥ ﺇﺑﻬﺎﻡ ﻭﺍﻟﺘﺒﺎﺱ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻋﺒﺎﺭﺍﺕ ﺑﻠﻴﻐﺔ ً‬
‫ﻣﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﺍﺧﺘﻼﻓﺎﺕ ﺷﺎﺳﻌﺔ ﻓﻲ ﻓﻬﻤﻬﺎ ﺣﺘﻰ ﻋﻨﺪ ﻛﺒﺎﺭ ﺍﻟﻤﻔﺴﺮﻳﻦ ﺍﻟﻤﻌﺘﺒﺮﻳﻦ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ »ﻳﺘﻤﻴﺰ ﺑﺎﻟﺪﻗﺔ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺍﻟﺪﻗﺔ ﻓﻲ ﺍﺧﺘﻴﺎﺭ‬
‫ﻣﻮﺿﻌﻬﺎ« ﻫﻮ ﻣﺠﺮﺩ ﻫﺮﺍء ﻷﻧﻪ ﻳﺘﻀﻤﻦ ﺗﻌﻤﻴ ًﻤﺎ ﺑﻌﻴﺪ ًﺍ ﻋﻦ ﺍﻟﺼﻮﺍﺏ‪ .‬ﻭﻫﻨﺎ ﻻ ﺑﺪ ﻣﻦ ﺇﻟﻘﺎء ﺍﻟﻠﻮﻡ ﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺃﺳﺎﺗﺬﺓ ﺍﻟﺠﺎﻣﻌﺎﺕ ﻭﺍﻹﻋﻼﻡ‬
‫ﺃﺟﻴﺎﻻ ﻣﻐﻴﺒﺔً ﻏﻴﺮ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‬ ‫ً‬ ‫ﻷﻧﻬﻢ ﻳﺘﻜﻠﻤﻮﻥ ﻋﻦ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻻ ﻳﺘﻌﺮﺿﻮﻥ ﻟﻌﻴﻮﺑﻪ ﺍﻟﺒﻼﻏﻴﺔ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﺧﻄﺎﺋﻪ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ‪ ،‬ﻓﺄﻧﺸﺄﻭﺍ ﻟﻨﺎ‬
‫ﺑﻴﻦ ﻣﺎ ﻫﻮ ﻏﺚ ﻭﻣﺎ ﻫﻮ ﺳﻤﻴﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺳﺎﻫﻤﻮﺍ ﻓﻲ ﻧﺸﻮء ﺍﻟﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻤﺘﻄﺮﻓﺔ ﺍﻟﺘﻲ ﺗﻌﻴﺚ ﻓﻲ ﺍﻷﺭﺽ ﻓﺴﺎﺩ ًﺍ‪ ،‬ﺣﺎﻣﻠﺔ ﺑﻴﺪ ﺷﻌﺎﺭ »ﺍﻟﻘﺮﺁﻥ‬
‫ﺩﺳﺘﻮﺭﻧﺎ« ﻭﻧﺎﺷﺮﺓ ﺑﺎﻟﻴﺪ ﺍﻷﺧﺮﻯ ﺍﻟﻘﺘﻞ ﻭﺍﻧﺘﻬﺎﻙ ﺍﻷﻋﺮﺍﺽ ﻭﺍﻟﺪﻣﺎﺭ‪ .‬ﻫﺬﺍ‪ ،‬ﻭﺍﻵﻳﺎﺕ ﺍﻟﻤﺒﻬﻤﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﻓﻬﻤﻬﺎ ﻛﺜﻴﺮﺓ ﺟﺪًﺍ‪ ،‬ﻭﻗﺪ‬
‫ﺳﻬﻼ‬ ‫ﺃﻣﺮﺍ ً‬ ‫ﺃﺷﺮﻧﺎ ﺇﻟﻰ ﺑﻌﻀﻬﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﻣﻊ ﺇﻋﻄﺎء ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻭﻗﺒﻞ ﺍﺳﺘﻌﺮﺍﺽ ﺃﻧﻮﺍﻉ ﺍﻷﺧﻄﺎء ﻣﻊ ﺑﻌﺾ ﺍﻟﺘﻔﺼﻴﻞ ﻧﺸﻴﺮ ﺇﻟﻰ ﺍﻥ ﺍﻛﺘﺸﺎﻓﻬﺎ ﻟﻴﺲ ً‬
‫ﺇ ّﻣﺎ ﺑﺴﺒﺐ ﻗﺪﺳﻴﺔ ﺍﻟﻨﺺ‪ ،‬ﺃﻭ ﺍﻟﺘﻌﻮﺩ ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﻁﺮﻳﻘﺔ ﻋﺮﺿﻪ ﻓﻲ ﺍﻟﻄﺒﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺩﻭﻥ ﺗﻨﻘﻴﻂ ﻭﺩﻭﻥ ﻓﺼﻞ ﻟﻠﻔﻘﺮﺍﺕ‪ .‬ﻭﺃﻓﻀﻞ ﺃﺳﻠﻮﺏ ﻻﻛﺘﺸﺎﻑ ﺍﻷﺧﻄﺎء‬
‫ﻣﻘﺎﺭﻧﺔ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻭﺍﻟﺘﺮﺟﻤﺎﺕ ﺍﻟﺘﻲ ﺗﻤﺖ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻓﺈﺫﺍ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻭﺍﻟﻤﺘﺮﺟﻤﻮﻥ ﺍﺧﺘﻼﻓًﺎ ﺷﺪﻳﺪ ًﺍ ﺑﺤﻴﺚ ﻳﻜﻮﻥ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻓﻬﺬﺍ ﺩﻟﻴﻞ‬
‫ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﺸﻜﻠﺔ ﺟﺬﺭﻳﺔ ﻓﻲ ﺍﻟﻨﺺ‪ .‬ﻭﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﺤﻜﻤﺔ ﺍﻟﺸﻌﺒﻴﺔ‪» :‬ﺇﺫﺍ ﺗﺨﺎﺻﻢ ﺍﻟﻠﺼﺎﻥ ﻅﻬﺮ ﺍﻟﻤﺴﺮﻭﻕ«‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﻣﻨﻬﺠﻲ ﻟﻠﻜﺸﻒ ﻋﻦ ﺃﺧﻄﺎء ﺍﻟﻘﺮﺁﻥ ﺇﺫ‬
‫ﻗﻤﺖ ﺑﻤﻘﺎﺭﻧﺔ ﻋﺪﺩ ﻛﺒﻴﺮ ﻣﻦ ﺗﺮﺟﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻔﺮﻧﺴﻴﺔ ﻭﺍﻹﻳﻄﺎﻟﻴﺔ ﻭﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﺧﻼﻝ ﺗﺮﺟﻤﺘﻲ ﻟﻠﻘﺮﺁﻥ ﻓﻲ ﻫﺬﻩ ﺍﻟﻠﻐﺎﺕ‪ ،‬ﻛﻤﺎ ﺃﻧﻰ ﺍﻋﺘﻤﺪﺕ ﻋﻠﻰ ﻋﺪﺩ ﻛﺒﻴﺮ ﻣﻦ‬
‫ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﻤﻌﺘﺒﺮﺓ‪ .‬ﻭﻗﺪ ﺍﺷﺮﺕ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺘﻔﺎﺳﻴﺮ‪.‬‬
‫ﺃ( ﺍﻷﺧﻄﺎء ﺍﻟﻨﺤﻮﻳﺔ ﻭﻧﻈﺮﻳﺔ ﺍﻻﻟﺘﻔﺎﺕ‬
‫ﺍﻟﻜﻼﻡ ﻓﻲ ﻟﻐﺔ ﺍﻟﻌﺮﺏ‪ ،‬ﺇﻣﺎ ﺃﻥ ﻳﺼﺪﺭ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻜﻠﻢ ﺃﻭ ﺍﻟﺨﻄﺎﺏ ﺃﻭ ﺍﻟﻐﻴﺒﺔ‪ .‬ﻛﻤﺎ ﻳﺼﺪﺭ ﺃﻳﻀًﺎ ﺑﺼﻴﻐﺔ ﺍﻟﻤﻔﺮﺩ ﺃﻭ ﺍﻟﻤﺜﻨﻰ ﺃﻭ ﺍﻟﺠﻤﻊ‪ .‬ﻭﻳﺼﺎﻍ ﺍﻟﻜﻼﻡ ﻓﻲ ﺯﻣﻦ‬
‫ﺑﺪﻻ ﻣﻦ ﺍﻵﺧﺮ ﻳﻌﺘﺒﺮ ﺧﻄﺄ ً ﻧﺤﻮﻳًﺎ‪.‬‬ ‫ﺍﻟﻤﻀﺎﺭﻉ ﺃﻭ ﺍﻟﻤﺎﺿﻲ ﺃﻭ ﺍﻷﻣﺮ‪ .‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﺣﺎﻝ ً‬
‫ﺣﺎﻭﻝ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻭﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺗﺒﺮﻳﺮ ﻫﺬﻩ ﺍﻷﺧﻄﺎء ﺑﻤﺎ ﻳﺴﻤﻮﻧﻪ »ﻧﻈﺮﻳﺔ ﺍﻻﻟﺘﻔﺎﺕ«‪ .‬ﻭﺍﻻﻟﺘﻔﺎﺕ ﻫﻮ ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﺣﺎﻝ ﺇﻟﻰ ﺁﺧﺮ ﻓﻲ ﻧﻔﺲ ﺍﻟﺠﻤﻠﺔ ﺃﻭ ﻧﻔﺲ‬
‫ﻋﻠَ ْﻴ ِﻪ ﺁَﺑَﺎ َءﻧَﺎ« )‪:10\51‬‬ ‫ﻋ ﱠﻤﺎ َﻭ َﺟﺪْﻧَﺎ َ‬ ‫ﺍﻟﻔﻘﺮﺓ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻣﺘﻮﺍﺟﺪﺓ ﺑﻜﺜﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺪ ﺍﺷﺘﻖ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻛﻠﻤﺔ »ﺍﻟﺘﻔﺎﺕ« ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪» :‬ﻗَﺎﻟُﻮﺍ ﺃ َ ِﺟﺌْﺘَﻨَﺎ ِﻟﺘ َْﻠ ِﻔﺘَﻨَﺎ َ‬
‫ﻋﺎ ﻣﻦ ﺍﻟﺒﻼﻏﺔ ﻭﺍﻹﻋﺠﺎﺯ‬ ‫‪78‬؛ ﺍﻧﻈﺮ ﺃﻳﻀًﺎ ﺍﻵﻳﺘﻴﻦ ‪ 81 :11\52‬ﻭ‪ .(65 :15\54‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎء ﺍﻫﺘﻤﺎﻡ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻭﻏﻴﺮﻫﻢ ﺑﻬﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻌﺘﺒﺮﻳﻨﻬﺎ ﻧﻮ ً‬
‫ﺍﻟﻠﻐﻮﻱ ﻭﻟﻜﻦ ﺩﻭﻥ ﺍﻻﺗﻔﺎﻕ ﻋﻠﻰ ﺗﺼﻨﻴﻔﻬﺎ‪ ،1‬ﻛﻤﺎ ﺍﻧﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻨﻬﺎ ﻓﺘﻔﻨﻨﻮﺍ ﻓﻲ ﺗﺒﺮﻳﺮﻫﺎ‪ .‬ﻓﻴﻘﻮﻝ ﺍﻟﺴﻴﻮﻁﻲ ﺑﺄﻥ ﻓﻲ ﺍﻻﻟﺘﻔﺎﺕ ﻓﻮﺍﺋﺪ ﻣﻨﻬﺎ »ﺗﻄﺮﻳﺔ‬
‫ﺍﻟﻜﻼﻡ ﻭﺻﻴﺎﻧﺔ ﺍﻟﺴﻤﻊ ﻋﻦ ﺍﻟﻀﺠﺮ ﻭﺍﻟﻤﻼﻝ ﻟﻤﺎ ﺟﺒﻠﺖ ﻋﻠﻴﻪ ﺍﻟﻨﻔﻮﺱ ﻣﻦ ﺣﺐ ﺍﻟﺘﻨﻘﻼﺕ ﻭﺍﻟﺴﺂﻣﺔ ﻣﻦ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﻣﻨﻮﺍﻝ ﻭﺍﺣﺪ«‪ .2‬ﻭﻫﻮ ﺭﺃﻱ ﻛﺎﻥ ﻗﺪ ﺳﺒﻘﻪ‬
‫ﺇﻟﻴﻪ ﺍﻟﺰﻣﺨﺸﺮﻱ ﻭﺍﻧﺘﻘﺪﻩ ﺍﺑﻦ ﺍﻷﺛﻴﺮ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻗﺪ ًﺣﺎ ﻟﻠﻜﻼﻡ‪ .‬ﻭﻓﻲ ﻧﻈﺮﻩ »ﺍﻟﻐﺮﺽ ﺍﻟﻤﻮﺟﺐ ﻻﺳﺘﻌﻤﺎﻝ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻜﻼﻡ ﻻ ﻳﺠﺮﻱ ﻋﻠﻰ ﻭﺗﻴﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺇﻧﻤﺎ‬
‫ﻫﻮ ﻣﻘﺼﻮﺭ ﻋﻠﻰ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻤﻘﺼﻮﺩ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻤﻌﻨﻰ ﻳﺘﺸﻌﺐ ﺷﻌﺒًﺎ ﻛﺜﻴﺮﺓ ﻻ ﺗﻨﺤﺼﺮ‪ ،‬ﻭﺇﻧﻤﺎ ﻳﺆﺗﻲ ﺑﻬﺎ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﺗﺮﺩ ﻓﻴﻪ«‪ .3‬ﻭﻧﺤﻦ ﻻ‬
‫ﻧﺄﺧﺬ ﻋﻠﻰ ﻣﺤﻤﻞ ﺍﻟﺠﺪ ﻫﺬﻩ ﺍﻟﺘﺒﺮﻳﺮﺍﺕ ﺍﻟﺘﻲ ﺗﺼﺐ ﺟﻤﻴﻌﻬﺎ ﻓﻲ ﺍﺗﺠﺎﻩ ﻭﺍﺣﺪ‪ ،‬ﻋﺪﻡ ﻧﻘﺪ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ ،‬ﻭﻟﺬﻟﻚ ﻻ ﻧﺬﻛﺮﻫﺎ ﻓﻲ ﻫﻮﺍﻣﺶ ﻛﺘﺎﺑﻨﺎ‪ ،‬ﺑﻞ ﻧﻜﺘﻔﻲ‬
‫ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻭﺟﻮﺩ ﺍﻻﻟﺘﻔﺎﺕ‪ .‬ﻭﻟﻮ ﺗﺮﺟﻤﺖ ﺁﻳﺔ ﻓﻴﻬﺎ ﺍﻟﺘﻔﺎﺕ ﺇﻟﻰ ﺃﻱ ﻟﻐﺔ ﻛﺎﻧﺖ‪ ،‬ﻓﺴﻴﺮﻯ ﻓﻴﻬﺎ ﻛﻞ ﺫﻱ ﻋﻘﻞ ﺳﻠﻴﻢ ﺧﻄﺄ ً ﺇﻧﺸﺎﺋﻴًﺎ‪ .‬ﻭﻧﺠﺪ ﻅﺎﻫﺮﺓ ﺍﻻﻟﺘﻔﺎﺕ ﻓﻲ ﻟﻐﺎﺕ‬
‫ﺃﺧﺮﻯ )ﺗﺪﻋﻰ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ‪ (énallage‬ﻭﻟﻜﻦ ﺑﺸﻜﻞ ﻣﺤﺪﻭﺩ ﺟﺪ ًﺍ‪ .‬ﻭﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﺑﻬﺬﺍ ﺍﻟﻌﺪﺩ ﺍﻟﻬﺎﺋﻞ‪ .‬ﻭﻧﺤﻦ ﻧﺮﻯ ﻭﺭﺍء ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺳﺒﺒﻴﻦ‪:‬‬
‫‪ (1‬ﺗﻌﺜﺮ ﻓﻲ ﻣﺮﺣﻠﺔ ﺗﺠﻤﻴﻊ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻓﻮﻓﻘًﺎ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻢ ﺗﺠﻤﻴﻊ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺻﺪﻭﺭ ﺍﻟﺮﺟﺎﻝ ﺗﻤﺎ ًﻣﺎ ﻛﻤﺎ ﻧﻔﻌﻞ ﻣﻊ ﻣﺎ ﻳﺴﻤﻰ »ﺃﺣﺠﻴﺔ ﺍﻟﺼﻮﺭ‬
‫ﺍﻟﻤﻘﻄﻮﻋﺔ«‪ .‬ﻓﻘﺪ ﺗﻢ ﻟﺼﻖ ﻗﺼﺎﺻﺎﺕ ﻣﺘﻔﺮﻗﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﻣﺤﺎﻭﻟﺔ ﺧﻠﻖ ﺗﺠﺎﻧﺲ ﺑﻴﻨﻬﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‪ .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻟﻢ ﺗﻜﻦ ﻣﻮﻓﻘﺔ‪ .‬ﻭﻳﻀﺎﻑ‬
‫ﺇﻟﻰ ﺫﻟﻚ ﺿﻴﺎﻉ ﻗﺮﺍﺑﺔ ﺛﻠﺜﻲ ﺍﻟﻨﺺ ﺍﻷﺻﻠﻲ ﻟﻠﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻟﺴﻨﻴﺔ ﻭﺍﻟﺸﻴﻌﻴﺔ ﻣﻤﺎ ﺃﺩﻯ ﺇﻟﻰ ﻭﺟﻮﺩ ﺛﻐﺮﺍﺕ ﻣﺘﻌﺪﺩﺓ ﻓﻲ ﺍﻟﻨﺺ‪.‬‬
‫‪ (2‬ﻣﺮﺽ ﻧﻔﺴﻲ ﻋﻨﺪ ﻣﺆﻟﻔﻪ ﻳﺴﻤﻰ ﺑﺎﺿﻄﺮﺍﺏ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻫﻮ ﻣﺮﺽ ﻣﻌﺮﻭﻑ ﻓﻲ ﻋﻠﻢ ﺍﻟﻨﻔﺲ‪ 4‬ﻭﻟﻜﻦ ﻟﻢ ﻳﺘﻢ ﺣﺘﻰ ﺍﻵﻥ ﻓﺤﺺ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺿﻮﺋﻪ‪.‬‬
‫ﻭﻳﺄﺗﻲ ﺍﻻﻟﺘﻔﺎﺕ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻣﺨﺘﻠﻔﺔ ﻧﺬﻛﺮ ﺃﻫﻤﻬﺎ‪ 5‬ﻣﻊ ﺃﻣﺜﻠﺔ‪:‬‬
‫‪ -‬ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻻﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻟﻀﻤﺎﺋﺮ )ﻣﺘﻜﻠﻢ ﻭﻣﺨﺎﻁﺐ ﻭﻏﺎﺋﺐ(‪:‬‬
‫ﻄ َﺮﻧِﻲ َﻭﺇِﻟَ ْﻴ ِﻪ ﺗ ُ ْﺮ َﺟﻌُﻮﻥَ )‪ ،(22 :36\41‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻭﺇﻟﻴﻪ ﺃﺭﺟﻊ‪.‬‬ ‫ِﻲ َﻻ ﺃ َ ْﻋﺒُﺪ ُ ﺍﻟﱠﺬِﻱ ﻓَ َ‬ ‫ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ‪َ :‬ﻭ َﻣﺎ ﻟ َ‬
‫ﺳﻮ ِﻟ ِﻪ )‪ ،(158 :7\39‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﻲ‬ ‫ﺎ¡ِ َﻭ َﺭ ُ‬ ‫َ‬
‫}ِ ﺇِﻟَ ْﻴ ُﻜ ْﻢ َﺟﻤِ ﻴﻌًﺎ ‪ ...‬ﻓَﺂﻣِ ﻨُﻮﺍ ﺑِ ﱠ‬ ‫ﺳﻮ ُﻝ ﱠ‬ ‫ﺎﺱ ﺇِﻧِّﻲ َﺭ ُ‬ ‫ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ‪ :‬ﻗُ ْﻞ ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ُ‬
‫ﺭﺳﻮﻝ ﷲ ﺇﻟﻴﻜﻢ ﺟﻤﻴﻌًﺎ ‪ ...‬ﻓﺂﻣﻨﻮﺍ ﺑﺎŠ ﻭﺑﻲ‪.‬‬
‫ﻮﺭ )‪ ،(9 :35\43‬ﻭﺃﺻﻞ‬ ‫ُ‬ ‫ﱡ‬ ‫َ‬ ‫َ‬
‫ﺽ ﺑَ ْﻌﺪ َ َﻣ ْﻮﺗِ َﻬﺎ ﻛﺬﻟِﻚَ ﺍﻟﻨﺸ ُ‬ ‫َ‬ ‫ْ‬
‫ﺖ ﻓﺄ ْﺣﻴَ ْﻴﻨَﺎ ﺑِ ِﻪ ﺍﻷ ْﺭ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺳ َﺤﺎﺑًﺎ ﻓﺴُﻘﻨَﺎﻩ ُ ﺇِﻟﻰ ﺑَﻠ ٍﺪ َﻣﻴِّ ٍ‬ ‫ْ‬ ‫َ‬ ‫ِﻴﺮ َ‬ ‫ﺡ ﻓﺘﺜ ُ‬ ‫ُ‬ ‫َ‬ ‫ﺍﻟﺮﻳَﺎ َ‬ ‫ﺳ َﻞ ِ ّ‬ ‫} ُ ﺍﻟﱠﺬِﻱ ﺃ َ ْﺭ َ‬ ‫ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ‪َ :‬ﻭ ﱠ‬
‫ﺽ‪.‬‬ ‫َ‬ ‫ْ‬
‫ﺖ ﻓﺄﺣﻴﻰ ﺑِ ِﻪ ﺍﻷ ْﺭ َ‬ ‫َ‬
‫ﺳ َﺤﺎﺑًﺎ ﻓﺴﺎﻗﻪ ﺇِﻟﻰ ﺑَﻠ ٍﺪ َﻣﻴِّ ٍ‬‫َ‬ ‫ِﻴﺮ َ‬ ‫ﺡ ﻓﺘﺜ ُ‬‫ُ‬ ‫َ‬ ‫ﺍﻟﺮﻳَﺎ َ‬‫ﺳ َﻞ ِ ّ‬ ‫} ُ ﺍﻟﱠﺬِﻱ ﺃ َ ْﺭ َ‬‫ﺍﻟﻜﻼﻡ‪َ :‬ﻭ ﱠ‬
‫ﺳﻘَﺎ ُﻫ ْﻢ َﺭﺑﱡ ُﻬ ْﻢ‬ ‫َ َ‬‫ﻭ‬ ‫ﺍﻟﻜﻼﻡ‪:‬‬ ‫ﻭﺃﺻﻞ‬ ‫(‪،‬‬ ‫‪22‬‬ ‫‪:‬‬ ‫‪76‬‬ ‫\‬ ‫‪98‬‬ ‫)‬ ‫ﺍ‬ ‫ﻮﺭ‬
‫ً‬ ‫ُ‬
‫ﻜ‬ ‫ْ‬
‫ﺸ‬ ‫ﻣ‬
‫َ ْ َ‬‫ﻢ‬‫ﻜ‬‫ُ‬ ‫ُ‬ ‫ﻴ‬ ‫ﻌ‬
‫ْ‬ ‫ﺳ‬ ‫ﺎﻥَ‬ ‫َ‬
‫ﻛ‬ ‫ﻭ‬ ‫ء‬ ‫ﺍ‬
‫ْ َ ً َ‬ ‫ﺰَ‬ ‫ﺟ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻟ‬ ‫ﺎﻥَ‬ ‫َ‬
‫ﻛ‬ ‫ﺍ‬ ‫َ‬ ‫ﺬ‬ ‫ﻫ‬
‫َ‬ ‫ﻥ‬‫ﱠ‬ ‫ﺇ‬
‫ِ‬ ‫ﺍ‬ ‫ﺭ‬
‫ً‬ ‫ﻮ‬ ‫ﻬ‬
‫ُ‬ ‫َ‬
‫ﻁ‬ ‫ًﺎ‬ ‫ﺑ‬‫ﺍ‬ ‫َﺮ‬ ‫ﺷ‬
‫َ َ ْ َ ُْ َ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﺑ‬
‫ﱡ‬ ‫ﺭ‬ ‫ﻢ‬‫ﻫ‬‫ُ‬ ‫ﺎ‬‫َ‬ ‫ﻘ‬ ‫ﺳ‬ ‫ﻭ‬ ‫ﺍﻟﻤﺨﺎﻁﺐ‪:‬‬ ‫ﺇﻟﻰ‬ ‫ﻣﻦ ﺍﻟﻐﺎﺋﺐ‬
‫ﻮﺭﺍ‪.‬‬ ‫ً‬ ‫ُ‬
‫ﻜ‬ ‫ْ‬
‫ﺸ‬ ‫ﻣ‬‫َ‬ ‫ﺳﻌﻴﻬﻢ‬ ‫ﺎﻥَ‬ ‫ﻛ‬‫َ‬ ‫ﻭ‬ ‫ء‬
‫َ ً َ‬‫ﺍ‬ ‫ﺰَ‬ ‫ﺟ‬ ‫ﻟﻬﻢ‬ ‫ﺎﻥَ‬ ‫َ‬
‫ﻛ‬ ‫ﺍ‬‫َ‬ ‫ﺬ‬ ‫ﻫ‬
‫َ‬ ‫ﱠ‬
‫ﻥ‬ ‫ﺇ‬
‫ﻁ ُﻬ ً ِ‬
‫ﺍ‬ ‫ﻮﺭ‬ ‫ﺷ ََﺮﺍﺑًﺎ َ‬
‫ُ‬
‫ﺳﺘ َ ْﻐﻔ ُِﺮﻭﺍ َﺭﺑﱠ ُﻜ ْﻢ ﺛ ﱠﻢ ﺗُﻮﺑُﻮﺍ ﺇِﻟَ ْﻴ ِﻪ ﺇِ ﱠﻥ َﺭﺑِّﻲ َﺭﺣِ ﻴ ٌﻢ َﻭﺩ ُﻭﺩ ٌ )‪ ،(90 :11\52‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪َ :‬ﻭﺍ ْﺳﺘَ ْﻐﻔ ُِﺮﻭﺍ َﺭﺑﱠ ُﻜ ْﻢ ﺛ ﱠﻢ ﺗُﻮﺑُﻮﺍ ﺇِﻟَ ْﻴ ِﻪ ﺇِ ﱠﻥ ﺭﺑﻜﻢ‬ ‫ُ‬ ‫ﻣﻦ ﺍﻟﻤﺨﺎﻁﺐ ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ‪َ :‬ﻭﺍ ْ‬
‫َﺭﺣِ ﻴ ٌﻢ َﻭﺩ ُﻭﺩ ٌ‪.‬‬
‫ﺲ َﻭﺗَﻠَﺬ ﱡ ْﺍﻷ َ ْﻋﻴُﻦُ َﻭﺃ َ ْﻧﺘ ْﻢُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺏ َﻭﻓِﻴ َﻬﺎ َﻣﺎ ﺗﺸﺘ ِﻬﻴ ِﻪ ﺍﻷﻧﻔ ُ‬ ‫ْ‬
‫ﺐ َﻭﺃﻛ َﻮﺍ ٍ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﺼ َﺤﺎﻑٍ ﻣِ ﻦ ﺫ َﻫ ٍ‬ ‫ﻋﻠ ْﻴ ِﻬ ْﻢ ﺑِ ِ‬ ‫َ‬ ‫ﺎﻑ َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫ﻣﻦ ﺍﻟﻤﺨﺎﻁﺐ ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ‪ :‬ﺍﺩﺧﻠﻮﺍ ﺍﻟ َﺠﻨﺔ ﺃﻧﺘ ْﻢ َﻭﺃﺯ َﻭﺍ ُﺟﻜ ْﻢ ﺗ ْﺤﺒَ ُﺮﻭﻥَ ﻳُﻄ ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬
‫ﺲ َﻭﺗَﻠَﺬ ﱡ ْﺍﻷ َ ْﻋﻴُ ُﻦ َﻭﺃ َ ْﻧﺘ ُ ْﻢ ﻓِﻴ َﻬﺎ َﺧﺎ ِﻟﺪ ُﻭﻥَ‪.‬‬ ‫ﺸﺘ َ ِﻬﻴ ِﻪ ْﺍﻷ َ ْﻧﻔُ ُ‬ ‫ﺏ َﻭﻓِﻴ َﻬﺎ َﻣﺎ ﺗ َ ْ‬ ‫ﺐ َﻭﺃ َ ْﻛ َﻮﺍ ٍ‬ ‫ﻣِﻦ ﺫ َ َﻫ ٍ‬ ‫ﺼ َﺤﺎﻑٍ ْ‬ ‫ﺎﻑ ﻋﻠﻴﻜﻢ ﺑِ ِ‬ ‫ﻄ ُ‬ ‫ﻓِﻴ َﻬﺎ ﺧَﺎ ِﻟﺪ ُﻭﻥَ )‪ ،(70 :43\63‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻳُ َ‬

‫ﻳﻘﻮﻝ ﺣﺴﻦ ﻁﺒﻞ‪» :‬ﺣﻴﻦ ﻧﺘﺼﻔﺢ ﻛﺘﺐ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺒﻼﻏﻲ ﻧﺠﺪ ﺃﻥ ﺍﻻﻟﺘﻔﺎﺕ ﻳﻨﺴﺐ ﺗﺎﺭﺓ ﺇﻟﻰ ﻋﻠﻢ ﺍﻟﺒﻴﺎﻥ ﻭﺃﺧﺮﻯ ﺇﻟﻰ ﻋﻠﻢ ﺍﻟﻤﻌﺎﻧﻲ ﻭﺛﺎﻟﺜﺔ ﺇﻟﻰ ﻋﻠﻢ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﻫﻮ ﻟﻮﻥ ﻣﻦ ﺍﻟﺘﺄﺭﺟﺢ« )ﻁﺒﻞ‪:‬‬ ‫‪1‬‬

‫ﺃﺳﻠﻮﺏ ﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﺹ ‪.(27‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺍﻟﺠﺰء ‪ ،2‬ﺹ ‪.228‬‬ ‫‪2‬‬

‫ﻁﺒﻞ‪ :‬ﺃﺳﻠﻮﺏ ﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﺹ ‪.27-26‬‬ ‫‪3‬‬

‫ﺃﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪.http://goo.gl/s4Vro4‬‬ ‫‪4‬‬

‫ﻳﺬﻛﺮ ﺣﺴﻦ ﻁﺒﻞ ﺳﺘﺔ ﻣﺠﺎﻻﺕ ﻟﻼﻟﺘﻔﺎﺕ‪ :‬ﺍﻟﺼﻴﻎ‪ ،‬ﺍﻟﻌﺪﺩ‪ ،‬ﺍﻟﻀﻤﺎﺋﺮ‪ ،‬ﺍﻷﺩﻭﺍﺕ‪ ،‬ﺍﻟﺒﻨﺎء ﺍﻟﻨﺤﻮﻱ ﻭﺍﻟﻤﻌﺠﻢ )ﺍﻟﺘﻔﺎﺻﻴﻞ ﻓﻲ ﻁﺒﻞ‪ :‬ﺃﺳﻠﻮﺏ ﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﺹ ‪.(167-55‬‬ ‫‪5‬‬

‫‪44‬‬
 ‫‪ -‬ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻻﻟﺘﻔﺎﺕ ﻓﻲ ﺻﻴﻐﺔ ﺍﻟﻔﻌﻞ )ﻣﻀﺎﺭﻉ ﻭﻣﺎﺿﻲ ﻭﺃﻣﺮ(‬
‫ﻣﻦ ﺍﻟﻤﺎﺿﻲ ﺇﻟﻰ ﺍﻷﻣﺮ‪ :‬ﻗُ ْﻞ ﺃ َ َﻣ َﺮ َﺭﺑِّﻲ ﺑِ ْﺎﻟ ِﻘﺴْﻂِ َﻭﺃَﻗِﻴ ُﻤﻮﺍ ُﻭ ُﺟﻮ َﻫ ُﻜ ْﻢ ِﻋ ْﻨﺪَ ُﻛ ِّﻞ َﻣﺴ ِْﺠ ٍﺪ )‪ ،(29 :7\39‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻗ ْﻞ ﺃ َﻣ َﺮ َﺭﺑِّﻲ ﺑِﺎﻟ ِﻘﺴْﻂِ ﻭﺇﻗﺎﻣﺔ ﻭﺟﻮﻫﻜﻢ‬
‫ْ‬ ‫َ‬ ‫ُ‬
‫ِﻋ ْﻨﺪ َ ُﻛ ِّﻞ َﻣﺴ ِْﺠﺪٍ‪.‬‬
‫ﺴ‬ ‫ﺑ‬ ‫َﺎ‬ ‫ﻨ‬‫ﺘ‬ ‫ﻬ‬ ‫ﻟ‬‫َ‬ ‫ﺁ‬ ‫ﺾ‬
‫َ ﺍﻙَ َ ْ ُ ِ َ ِ ِ ُﻮءٍ‬ ‫ﻌ‬ ‫ﺑ‬ ‫َﺮ‬ ‫ﺘ‬ ‫ﻋ‬
‫ْ‬ ‫ﺍ‬ ‫ﻻ‬ ‫ﱠ‬ ‫ﺇ‬
‫ِ‬ ‫ُ‬
‫ﻝ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻘ‬ ‫ﻧ‬
‫َ‬ ‫ْ‬
‫ﻥ‬ ‫ِ‬ ‫ﺇ‬ ‫ِﻴﻦَ‬ ‫ﻨ‬ ‫ﺆْ‬ ‫ﻤ‬ ‫ﺑ‬ ‫َ‬ ‫ﻟ‬ ‫ُ‬
‫ﻦ‬
‫ِ َ ِ َ ْ ِﻚَ َ َ َﺤْ ﻚَ ِ ُ ﻣِ‬ ‫ﻧ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ﻟ‬ ‫ﻮ‬‫َ‬ ‫ﻗ‬ ‫ْ‬
‫ﻦ‬ ‫ﻋ‬ ‫َﺎ‬ ‫ﻨ‬‫ﺘ‬ ‫ﻬ‬ ‫ﻟ‬ ‫َ‬ ‫ﺁ‬ ‫ِﻲ‬‫ﻛ‬ ‫َﺎﺭ‬ ‫ﺘ‬‫ﺑ‬ ‫ﻦ‬‫ُ‬
‫ِ َ ِ ٍ َ َ َﺤْ ِ ِ‬ ‫ﻧ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ﺔ‬ ‫َ‬ ‫ﻨ‬ ‫ﻴ‬
‫ّ‬ ‫ﺒ‬ ‫ﺑ‬ ‫َﺎ‬ ‫ﻨ‬ ‫َ‬ ‫ﺘ‬ ‫ْ‬ ‫ﺌ‬‫ﺟ‬ ‫َ ِ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ُ‬ ‫ﺩ‬‫ُﻮ‬ ‫ﻫ‬ ‫ﺎ‬ ‫َ‬ ‫ﻳ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻟ‬ ‫ﺎ‬‫َ‬ ‫ﻗ‬ ‫ﺍﻷﻣﺮ‪:‬‬ ‫ﺇﻟﻰ‬ ‫ﻣﻦ ﺍﻟﻤﻀﺎﺭﻉ‬
‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ّ‬ ‫َ‬ ‫ﱠ‬ ‫ْ‬ ‫ُ‬ ‫ّ‬
‫ﺷ ِﻬﺪ ُ }َ َﻭﺍﺷ َﻬﺪ ُﻭﺍ ﺃﻧِﻲ ﺑَ ِﺮﻱ ٌء ﻣِ ﱠﻤﺎ ﺗﺸ ِﺮﻛﻮﻥَ )‪ :(55-54 :11\52‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﺇِﻧِﻲ ﺃﺷ ِﻬﺪ }َ ﻭﺍﺷﻬﺪﻛﻢ ﺃﻧِﻲ ﺑَ ِﺮﻱ ٌء ﻣِ ﱠﻤﺎ ﺗﺸ ِﺮﻛﻮﻥَ‪.‬‬
‫ُ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ّ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬ ‫ﻗَﺎ َﻝ ﺇِﻧِّﻲ ﺃ ُ ْ‬
‫ْ‬
‫ﺕ َﻭﺃَﻳﱠﺪْﻧَﺎﻩ ُ ﺑِ ُﺮﻭﺡِ ﺍﻟﻘُﺪ ُِﺱ ﺃَﻓَ ُﻜﻠﱠ َﻤﺎ َﺟﺎ َء ُﻛ ْﻢ َﺭﺳُﻮ ٌﻝ‬ ‫ْ‬
‫ﺴﻰ ﺍﺑْﻦَ َﻣ ْﺮﻳَ َﻢ ﺍﻟﺒَﻴِّﻨَﺎ ِ‬ ‫ﺎﻟﺮﺳُ ِﻞ َﻭﺁَﺗ َ ْﻴﻨَﺎ ﻋِﻴ َ‬ ‫َﺎﺏ َﻭﻗَﻔﱠ ْﻴﻨَﺎ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ِﻩ ﺑِ ﱡ‬ ‫ﺳﻰ ﺍﻟ ِﻜﺘ َ‬ ‫ْ‬ ‫ﻣﻦ ﺍﻟﻤﺎﺿﻲ ﺇﻟﻰ ﺍﻟﻤﻀﺎﺭﻉ‪ :‬ﻟَﻘَﺪْ ﺁَﺗ َ ْﻴﻨَﺎ ُﻣﻮ َ‬
‫ﺳﺘ َ ْﻜﺒَ ْﺮﺗ ُ ْﻢ ﻓَﻔ َِﺮﻳﻘًﺎ َﻛﺬﱠ ْﺑﺘ ُ ْﻢ َﻭﻓَ ِﺮﻳﻘًﺎ ﺗ َ ْﻘﺘُﻠُﻮﻥَ )‪ ،(87 :2\87‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻓَﻔ َِﺮﻳﻘًﺎ َﻛﺬﱠ ْﺑﺘ ُ ْﻢ َﻭﻓَ ِﺮﻳﻘًﺎ ﻗﺘﻠﺘﻢ‪.‬‬ ‫ِﺑ َﻤﺎ َﻻ ﺗ َ ْﻬ َﻮﻯ ﺃ َ ْﻧﻔُ ُ‬
‫ﺴ ُﻜ ُﻢ ﺍ ْ‬
‫}ُ َﻭﻛ ﱞﻞ ﺃﺗ َْﻮﻩ ُ ﺩ َﺍﺧِ ِﺮﻳﻦَ )‪،(87 :27\48‬‬ ‫َ‬ ‫ُ‬ ‫ﺽ ﺇِﻻ َﻣ ْﻦ ﺷَﺎ َء ﱠ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬
‫ﺕ َﻭ َﻣ ْﻦ ﻓِﻲ ﺍﻷ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫ﻮﺭ ﻓَﻔ َِﺰﻉَ َﻣ ْﻦ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺼ ِ‬ ‫ﻣﻦ ﺍﻟﻤﻀﺎﺭﻉ ﺇﻟﻰ ﺍﻟﻤﺎﺿﻲ‪َ :‬ﻭﻳَ ْﻮ َﻡ ﻳُ ْﻨﻔَ ُﺦ ﻓِﻲ ﺍﻟ ﱡ‬
‫ﺎﻭﺍﺕِ‪.‬‬ ‫ﺴ َﻤ َ‬ ‫ﻮﺭ ﻓﻴﻔﺰﻉ َﻣ ْﻦ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﺼ ِ‬ ‫ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪َ :‬ﻭﻳَ ْﻮ َﻡ ﻳُ ْﻨﻔَ ُﺦ ﻓِﻲ ﺍﻟ ﱡ‬
‫‪ -‬ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺍﻻﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻟﻌﺪﺩ )ﻣﻔﺮﺩ ﻭﻣﺜﻨﻰ ﻭﺟﻤﻊ(‬
‫ﺽ َﻭ َﻣﺎ ﻧَﺤْ ُﻦ ﻟَ ُﻜ َﻤﺎ ﺑِ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ )‪ ،(78 :10\51‬ﻭﺃﺻﻞ‬ ‫ﻋﻠَ ْﻴ ِﻪ ﺁَﺑَﺎ َءﻧَﺎ َﻭﺗَ ُﻜﻮ َﻥ ﻟَ ُﻜ َﻤﺎ ْﺍﻟ ِﻜﺒ ِْﺮﻳَﺎ ُء ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬ ‫ﻋ ﱠﻤﺎ َﻭ َﺟﺪْﻧَﺎ َ‬ ‫ﻣﻦ ﺍﻟﻤﻔﺮﺩ ﺇﻟﻰ ﺍﻟﻤﺜﻨﻰ‪ :‬ﻗَﺎﻟُﻮﺍ ﺃ َ ِﺟﺌْﺘَﻨَﺎ ِﻟﺘ َْﻠ ِﻔﺘَﻨَﺎ َ‬
‫ْ‬
‫ﻋﻠَ ْﻴ ِﻪ ﺁَﺑَﺎ َءﻧَﺎ َﻭﺗَﻜُﻮﻥَ ﻟَ ُﻜ َﻤﺎ ﺍﻟ ِﻜﺒ ِْﺮﻳَﺎ ُء‪.‬‬ ‫ﻋ ﱠﻤﺎ َﻭ َﺟﺪْﻧَﺎ َ‬ ‫ﺍﻟﻜﻼﻡ‪ :‬ﻗَﺎﻟُﻮﺍ ﺃﺟﺌﺘﻤﺎﻧﺎ ﻟﺘﻠﻔﺘﺎﻧﺎ َ‬
‫ْﺼ ُﺮﻭ َﻥ )‪ ،(17 :2\87‬ﻭﺃﺻﻞ‬ ‫ﺕ ﻻ ﻳُﺒ ِ‬ ‫َ‬ ‫ُ‬ ‫ُ‬
‫ﻮﺭ ِﻫ ْﻢ َﻭﺗ ََﺮﻛ ُﻬ ْﻢ ﻓِﻲ ﻅﻠ َﻤﺎ ٍ‬ ‫َ‬ ‫ُ‬
‫} ُ ﺑِﻨ ِ‬ ‫َﺐ ﱠ‬ ‫َ‬ ‫َ‬
‫ﺿﺎ َءﺕ َﻣﺎ َﺣ ْﻮﻟﻪُ ﺫﻫ َ‬ ‫ْ‬ ‫َ‬
‫َﺎﺭﺍ ﻓﻠ ﱠﻤﺎ ﺃ َ‬‫َ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫ﻣﻦ ﺍﻟﻤﻔﺮﺩ ﺇﻟﻰ ﺍﻟﺠﻤﻊ‪َ :‬ﻣﺜَﻠُ ُﻬ ْﻢ ﻛ َﻤﺜ ِﻞ ﺍﻟﺬِﻱ ﺍ ْﺳﺘ َْﻮﻗﺪ َ ﻧ ً‬
‫َ‬ ‫َ‬
‫ﺕ ﻻ ﻳﺒﺼﺮ‪.‬‬ ‫َ‬ ‫ُ‬ ‫ُ‬
‫}ُ ﺑﻨﻮﺭﻩ ﻭﺗﺮﻛﻪ ﻓِﻲ ﻅﻠ َﻤﺎ ٍ‬ ‫َﺐ ﱠ‬ ‫َ‬ ‫َ‬
‫ﺕ َﻣﺎ َﺣ ْﻮﻟﻪ ُ ﺫﻫ َ‬ ‫ﺿﺎ َء ْ‬ ‫َﺎﺭﺍ ﻓَﻠَ ﱠﻤﺎ ﺃ َ َ‬ ‫ﺳﺘ َْﻮﻗَﺪ َ ﻧ ً‬ ‫ﺍﻟﻜﻼﻡ‪َ :‬ﻣﺜ َﻠُ ُﻬ ْﻢ َﻛ َﻤﺜ َ ِﻞ ﺍﻟﱠﺬِﻱ ﺍ ْ‬
‫ﻋﺪ ﱞُﻭ ﻟَﻚَ َﻭﻟِﺰَ ْﻭ ِﺟﻚَ ﻓَ َﻼ ﻳ ُْﺨ ِﺮ َﺟﻨﱠ ُﻜ َﻤﺎ ﻣِﻦَ ْﺍﻟ َﺠﻨﱠ ِﺔ ﻓَﺘ َ ْﺸﻘَﻰ )‪ ،(117 :20\45‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻓﻼ ﻳﺨﺮﺟﻨﻜﻤﺎ ﻣﻦ‬ ‫ﻣﻦ ﺍﻟﻤﺜﻨﻰ ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ‪ :‬ﻓَﻘُ ْﻠﻨَﺎ ﻳَﺎ ﺁَﺩَ ُﻡ ﺇِ ﱠﻥ َﻫﺬَﺍ َ‬
‫ﺍﻟﺠﻨﺔ ﻓﺘﺸﻘﻴﺎﻥ‪.‬‬
‫ﺸ ِِﺮ ﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴ َﻦ )‪(87 :10\51‬‬ ‫ْ‬ ‫َ‬ ‫ً‬ ‫ُ‬
‫ﺳﻰ َﻭﺃﺧِ ﻴ ِﻪ ﺃ ْﻥ ﺗَﺒَ ﱠﻮ َءﺍ ِﻟﻘَ ْﻮﻣِ ُﻜ َﻤﺎ ﺑِﻤِ ﺼ َْﺮ ﺑُﻴُﻮﺗًﺎ َﻭﺍﺟْ ﻌَﻠﻮﺍ ﺑُﻴُﻮﺗ َﻜُ ْﻢ ﻗِﺒْﻠَﺔ َﻭﺃﻗِﻴ ُﻤﻮﺍ ﺍﻟﺼ َﱠﻼﺓ َ َﻭﺑَ ّ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﻣﻦ ﺍﻟﻤﺜﻨﻰ ﺇﻟﻰ ﺍﻟﺠﻤﻊ‪َ :‬ﻭﺃ ْﻭ َﺣ ْﻴﻨَﺎ ﺇِﻟَﻰ ُﻣﻮ َ‬
‫ﺼ َﻼﺓ َ ﻭﺑﺸﺮﺍ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ‪.‬‬ ‫ﺳﻰ َﻭﺃَﺧِ ﻴ ِﻪ ﺃ َ ْﻥ ﺗَﺒَ ﱠﻮ َءﺍ ِﻟﻘَ ْﻮﻣِ ُﻜ َﻤﺎ ﺑِﻤِ ﺼ َْﺮ ﺑُﻴُﻮﺗًﺎ ﻭﺍﺟﻌﻼ ﺑﻴﻮﺗﻜﻤﺎ ﻗِ ْﺒﻠَﺔً ﻭﺃﻗﻴﻤﺎ ﺍﻟ ﱠ‬ ‫ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪َ :‬ﻭﺃ َ ْﻭ َﺣ ْﻴﻨَﺎ ﺇِﻟَﻰ ُﻣﻮ َ‬
‫ﻄﻮﺍ ﻣِ ْﻨ َﻬﺎ َﺟﻤِ ﻴﻌًﺎ ﻓَﺈ ِ ﱠﻣﺎ ﻳَﺄْﺗِﻴَﻨﱠ ُﻜ ْﻢ ﻣِ ﻨِّﻲ ُﻫﺪًﻯ )‪ ،(38 :2\87‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻗُ ْﻠﻨَﺎ ﺍ ْﻫﺒِﻄُﻮﺍ ﻣِ ْﻨ َﻬﺎ َﺟﻤِ ﻴﻌًﺎ ﻓَﺈ ِ ﱠﻣﺎ ﻳَﺄْﺗِﻴَﻨﱠ ُﻜ ْﻢ ﻣﻨﱠﺎ ُﻫﺪًﻯ‪.‬‬ ‫ﻣﻦ ﺍﻟﺠﻤﻊ ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ‪ :‬ﻗُ ْﻠﻨَﺎ ﺍ ْﻫﺒِ ُ‬
‫ْ‬
‫ﺎﻥ )‪ ،(34-33 :55\97‬ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻳَﺎ َﻣ ْﻌﺸ ََﺮ ﺍﻟ ِﺠ ِّﻦ‬ ‫ﻱ ِ ﺁ َ َﻻءِ َﺭﺑِّ ُﻜ َﻤﺎ ﺗ ُ َﻜ ِﺬ ّﺑَ ِ‬ ‫َ‬
‫ﻄ ْﻌﺘ ُ ْﻢ ﺃ ْﻥ ﺗ َ ْﻨﻔُﺬُﻭﺍ ‪ ...‬ﻓَﺒِﺄ ّ‬ ‫َ‬ ‫ﺍﻹ ْﻧ ِﺲ ِﺇ ِﻥ ﺍ ْﺳﺘ َ َ‬ ‫ْ‬
‫ﻣﻦ ﺍﻟﺠﻤﻊ ﺇﻟﻰ ﺍﻟﻤﺜﻨﻰ‪ :‬ﻳَﺎ َﻣ ْﻌﺸ ََﺮ ﺍﻟ ِﺠ ِّﻦ َﻭ ْ ِ‬
‫ﻱ ِ ﺁ َ َﻻءِ َﺭ ِﺑّ ُﻜﻢ ﺗ ُ َﻜﺬِّﺑﻮﻥ‪.‬‬ ‫ﻄ ْﻌﺘ ُ ْﻢ ﺃ َ ْﻥ ﺗ َ ْﻨﻔُﺬُﻭﺍ ‪ ...‬ﻓَﺒِﺄ َ ّ‬ ‫ﺳﺘ َ َ‬‫ﺍﻹ ْﻧ ِﺲ ِﺇ ِﻥ ﺍ ْ‬‫َﻭ ْ ِ‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻬ ًﻤﺎ ﻭﺿﻊ ﻛﺸﻒ ﻛﺎﻣﻞ ﻭﺷﺎﻣﻞ ﻟﺠﻤﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺟﺎء ﻓﻴﻬﺎ ﺍﻟﺘﻔﺎﺕ‪ ،‬ﻭﻓﺮﺯ ﺍﻟﺴﻮﺭ ﻭﻓﻘﺎ ﻟﻮﺟﻮﺩ ﺃﻭ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﺘﻔﺎﺕ ﻓﻴﻬﺎ ﻟﻤﻌﺮﻓﺔ ﺍﻥ ﻛﺎﻥ ﻫﻨﺎﻙ‬ ‫ً‬
‫ﺃﺳﻠﻮﺏ ﻭﺍﺣﺪ ﺃﻡ ﻋﺪﺓ ﺃﺳﺎﻟﻴﺐ ﻓﻲ ﺗﺄﻟﻴﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻛﺘﺸﺎﻑ ﺍﻥ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺗﺄﻟﻴﻒ ﺷﺨﺺ ﻭﺍﺣﺪ ﺃﻡ ﻋﺪﺓ ﺍﺷﺨﺎﺹ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻌﻨﺎ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﻟﻼﺳﺘﺪﻻﻝ‬
‫ﻋﻠﻰ ﺍﻻﻟﺘﻔﺎﺕ ﺑﻜﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻭﻏﻴﺮﻫﺎ ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪1‬‬
‫‪ -‬ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ :‬ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ‬
‫‪2‬‬
‫‪ -‬ﺍﻟﺰﺣﻴﻠﻲ‪ :‬ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻨﻴﺮ‬
‫‪3‬‬
‫‪ -‬ﺗﻔﺴﻴﺮ ﺍﻟﺠﻼﻟﻴﻦ‬
‫‪4‬‬
‫‪ -‬ﺍﻵﻟﻮﺳﻲ‪ :‬ﺭﻭﺡ ﺍﻟﻤﻌﺎﻧﻲ‬
‫‪5‬‬
‫‪ -‬ﺍﻟﻄﺒﺎﻁﺒﺎﺋﻰ‪ :‬ﺍﻟﻤﻴﺰﺍﻥ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ‬
‫‪ -‬ﺍﻟﺒﻨﺎﻧﻲ‪ :‬ﺍﻻﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﻟﻰ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ )ﻳﺘﻀﻤﻦ ﻓﻬﺎﺭﺱ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﻟﺘﻔﺎﺕ ﺇﻟﻰ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ ،‬ﻣﻦ ﺻﻔﺤﺔ ‪458‬‬
‫‪6‬‬
‫ﺇﻟﻰ ﺻﻔﺤﺔ ‪(477‬‬
‫‪ -‬ﻁﺒﻞ‪ :‬ﺃﺳﻠﻮﺏ ﺍﻻﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ )ﻳﺘﻀﻤﻦ ﺛﺒﺘ ًﺎ ﺗﻔﺼﻴﻠﻴًﺎ ﺑﻤﻮﺍﺿﻊ ﺍﻻﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻧﻮﺍﻋﻬﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻣﻦ ﺻﻔﺤﺔ ‪ 171‬ﺇﻟﻰ ﺻﻔﺤﺔ‬
‫‪7‬‬
‫‪(228‬‬
‫ﺏ( ﺃﺧﻄﺎء ﺇﻣﻼﺋﻴﺔ ﻭﻧﻈﺮﻳﺔ ﺍﻟﺴﺮ ﺍﻹﻟﻬﻲ‬
‫ﺳﺮﺍ ﺇﻟﻬﻴًﺎ ﻭﺭﺍء ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ ﺍﻟﻤﺨﺎﻟﻒ ﻟﻠﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ‪ .‬ﻏﻴﺮ ﺃﻥ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﻳﺮﻓﺾ ﻫﺬﺍ ﺍﻻﺩﻋﺎء ﻭﻳﻌﺘﺒﺮ ﺍﻹﻣﻼء‬ ‫ﺍﻋﺘﺒﺮ ﻣﺆﻟﻔﻮﻥ ﻣﺴﻠﻤﻮﻥ ﻗﺪﺍﻣﻰ ﺃﻥ ﺛﻤﺔ ً‬
‫ﺍﻟﻘﺮﺁﻧﻲ ﻋﻴﺒًﺎ ﻧﺎﺗ ًﺠﺎ ﻋﻦ َﻛﺘ َﺒﺘِﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺠﻬﻠﻮﻥ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺗﺪﺍﻭﻝ ﺍﻟﻜﺘﺒﺔ ﺍﻟﻼﺣﻘﻮﻥ ﻧﻔﺲ ﺍﻷﻏﻼﻁ ﺗﺒﺮ ًﻛﺎ ﺑﺎﻟﻤﺎﺿﻲ‪ .‬ﻓﻬﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﺍﻧﻈﺮ ﻣﺎ ﻭﻗﻊ ]‪ [...‬ﻓﻲ ﺭﺳﻤﻬﻢ ﺍﻟﻤﺼﺤﻒ ﺣﻴﺚ ﺭﺳﻤﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺨﻄﻮﻁﻬﻢ ﻭﻛﺎﻧﺖ ﻏﻴﺮ ﻣﺴﺘﺤﻜﻤﺔ ﻓﻲ ﺍﻹﺟﺎﺩﺓ ﻓﺨﺎﻟﻒ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺭﺳﻮﻣﻬﻢ ﻣﺎ‬
‫ﺍﻗﺘﻀﺘﻪ ﺃﻗﻴﺴﺔ ﺭﺳﻮﻡ ﺻﻨﺎﻋﺔ ﺍﻟﺨﻂ ﻋﻨﺪ ﺃﻫﻠﻬﺎ ﺛﻢ ﺍﻗﺘﻔﻰ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻣﻦ ﺍﻟﺴﻠﻒ ﺭﺳﻤﻬﻢ ﻓﻴﻬﺎ ﺗﺒﺮ ًﻛﺎ ﺑﻤﺎ ﺭﺳﻤﻪ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻲ ﻣﻦ ﺑﻌﺪﻩ ﺍﻟﻤﺘﻠﻘﻮﻥ ﻟﻮﺣﻴﻪ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﷲ ﻭﻛﻼﻣﻪ‪ .‬ﻛﻤﺎ ﻳﻘﺘﻔﻰ ﻟﻬﺬﺍ ﺍﻟﻌﻬﺪ ﺧﻂ ﻭﻟﻲ ﺃﻭ ﻋﺎﻟﻢ ﺗﺒﺮ ًﻛﺎ ﻭﻳﺘﺒﻊ ﺭﺳﻤﻪ ﺧﻄﺎ ً ﺃﻭ ﺻﻮﺍﺑًﺎ‪ .‬ﻭﺃﻳﻦ ﻧﺴﺒﺔ ﺫﻟﻚ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻴﻤﺎ ﻛﺘﺒﻮﻩ ﻓﺎﺗﺒﻊ ﺫﻟﻚ‬
‫ﻭﺃﺛﺒﺖ ﺭﺳ ًﻤﺎ ﻭﻧﺒﻪ ﺍﻟﻌﻠﻤﺎء ﺑﺎﻟﺮﺳﻢ ﻋﻠﻰ ﻣﻮﺍﺿﻌﻪ‪ .‬ﻭﻻ ﺗﻠﺘﻔﺘﻦ ﻓﻲ ﺫﻟﻚ ﺇﻟﻰ ﻣﺎ ﻳﺰﻋﻤﻪ ﺑﻌﺾ ﺍﻟﻤﻐﻔﻠﻴﻦ ﻣﻦ ﺃﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻣﺤﻜﻤﻴﻦ ﻟﺼﻨﺎﻋﺔ ﺍﻟﺨﻂ ﻭﺃﻥ ﻣﺎ‬
‫ﻳﺘﺨﻴﻞ ﻣﻦ ﻣﺨﺎﻟﻔﺔ ﺧﻄﻮﻁﻬﻢ ﻷﺻﻮﻝ ﺍﻟﺮﺳﻢ ﻟﻴﺲ ﻛﻤﺎ ﻳﺘﺨﻴﻞ ﺑﻞ ﻟﻜﻞ ﻣﻨﻬﺎ ﻭﺟﻪ‪ .‬ﻳﻘﻮﻟﻮﻥ ﻓﻲ ﻣﺜﻞ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻓﻲ ﻻ ﺃﺫﺑﺤﻨﻪ ]‪ :[21 :27\48‬ﺇﻧﻪ ﺗﻨﺒﻴﻪ‬
‫ﻋﻠﻰ ﺍﻟﺬﺑﺢ ﻟﻢ ﻳﻘﻊ ﻭﻓﻲ ﺯﻳﺎﺩﺓ ﺍﻟﻴﺎء ﻓﻲ »ﺑﺄﻳﻴﺪ« ]‪ [47 :51\67‬ﺇﻧﻪ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺃﻣﺜﺎﻝ ﺫﻟﻚ ﻣﻤﺎ ﻻ ﺃﺻﻞ ﻟﻪ ﺇﻻ ﺍﻟﺘﺤﻜﻢ ﺍﻟﻤﺤﺾ‪.‬‬
‫ﻭﻣﺎ ﺣﻤﻠﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﻓﻲ ﺫﻟﻚ ﺗﻨﺰﻳ ًﻬﺎ ﻟﻠﺼﺤﺎﺑﺔ ﻋﻦ ﺗﻮﻫﻢ ﺍﻟﻨﻘﺺ ﻓﻲ ﻗﻠﺔ ﺇﺟﺎﺩﺓ ﺍﻟﺨﻂ‪ .‬ﻭﺣﺴﺒﻮﺍ ﺃﻥ ﺍﻟﺨﻂ ﻛﻤﺎﻝ ﻓﻨﺰﻫﻮﻫﻢ ﻋﻦ ﻧﻘﺼﻪ‬
‫ﻭﻧﺴﺒﻮﺍ ﺇﻟﻴﻬﻢ ﺍﻟﻜﻤﺎﻝ ﺑﺈﺟﺎﺩﺗﻪ ﻭﻁﻠﺒﻮﺍ ﺗﻌﻠﻴﻞ ﻣﺎ ﺧﺎﻟﻒ ﺍﻹﺟﺎﺩﺓ ﻣﻦ ﺭﺳﻤﻪ ﻭﺫﻟﻚ ﻟﻴﺲ ﺑﺼﺤﻴﺢ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺨﻂ ﻟﻴﺲ ﺑﻜﻤﺎﻝ ﻓﻲ ﺣﻘﻬﻢ ﺇﺫ ﺍﻟﺨﻂ ﻣﻦ ﺟﻤﻠﺔ‬

‫‪http://goo.gl/36ztqp‬‬ ‫‪1‬‬

‫‪http://goo.gl/2tB9th‬‬ ‫‪2‬‬

‫‪http://goo.gl/ICNRdp‬‬ ‫‪3‬‬

‫‪http://goo.gl/6MxqzG‬‬ ‫‪4‬‬

‫‪http://goo.gl/5VC0Fg‬‬ ‫‪5‬‬

‫‪http://goo.gl/SwzVA3‬‬ ‫‪6‬‬

‫‪http://goo.gl/Mh0PIB‬‬ ‫‪7‬‬

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‫ﺍﻟﺼﻨﺎﺋﻊ ﺍﻟﻤﺪﻧﻴﺔ ﺍﻟﻤﻌﺎﺷﻴﺔ ﻛﻤﺎ ﺭﺃﻳﺘﻪ ﻓﻴﻤﺎ ﻣﺮ‪ .‬ﻭﺍﻟﻜﻤﺎﻝ ﻓﻲ ﺍﻟﺼﻨﺎﺋﻊ ﺇﺿﺎﻓﻲ ﻭﻟﻴﺲ ﺑﻜﻤﺎﻝ ﻣﻄﻠﻖ ﺇﺫ ﻻ ﻳﻌﻮﺩ ﻧﻘﺼﻪ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻓﻲ ﺍﻟﺪﻳﻦ ﻭﻻ ﻓﻲ ﺍﻟﺨﻼﻝ‬
‫ﻭﺇﻧﻤﺎ ﻳﻌﻮﺩ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﺍﻟﻤﻌﺎﺵ ﻭﺑﺤﺴﺐ ﺍﻟﻌﻤﺮﺍﻥ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻋﻠﻴﻪ ﻷﺟﻞ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺍﻟﻨﻔﻮﺱ‪.1‬‬
‫ﻭﻧﺠﺪ ﺍﻟﻬﻮﺱ ﺍﻟﺬﻱ ﻳﻨﺘﻘﺪﻩ ﺍﺑﻦ ﺧﻠﺪﻭﻥ )ﺗﻮﻓﻰ ﻋﺎﻡ ‪ (1406‬ﻋﻨﺪ ﻣﺆﻟﻔﻴﻦ ﻣﻌﺎﺻﺮﻳﻦ‪ .‬ﻓﻬﺬﺍ ﺍﻟﺰﺭﻗﺎﻧﻲ )ﺗﻮﻓﻰ ﻋﺎﻡ ‪ (1948‬ﻳﻘﻮﻝ ﻓﻲ ﻛﺘﺎﺑﻪ »ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﻓﻲ‬
‫ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ«‪:‬‬
‫ﻭﻛﻤﺎ ﺃﻥ ﻧﻈﻢ ﺍﻟﻘﺮﺁﻥ ﻣﻌﺠﺰ ﻓﺮﺳﻤﻪ ﺃﻳﻀًﺎ ﻣﻌﺠﺰ‪ .‬ﻭﻛﻴﻒ ﺗﻬﺘﺪﻱ ﺍﻟﻌﻘﻮﻝ ﺇﻟﻰ ﺳﺮ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻓﻲ ﻣﺎﺋﺔ ﺩﻭﻥ ﻓﺌﺔ‪ .‬ﻭﺇﻟﻰ ﺳﺮ ﺯﻳﺎﺩﺓ ﺍﻟﻴﺎء ﻓﻲ ﺑﺄﻳﻴﺪ ﻭﺑﺄﺑﻴﻜﻢ‬
‫ﻋﺘﻮﺍ ﺣﻴﺚ ﻛﺎﻥ ﻭﻧﻘﺼﺎﻧﻬﺎ ﻣﻦ ﻋﺘﻮ ﻓﻲ ﺍﻟﻔﺮﻗﺎﻥ‬ ‫ﺃﻡ ﻛﻴﻒ ﺗﺘﻮﺻﻞ ﺇﻟﻰ ﺳﺮ ﺯﻳﺎﺩﺓ ﺍﻷﻟﻒ ﻓﻲ ﺳﻌﻮﺍ ﺑﺎﻟﺤﺞ ﻭﻧﻘﺼﺎﻧﻬﺎ ﻣﻦ ﺳﻌﻮ ﺑﺴﺒﺄ ﻭﺇﻟﻰ ﺳﺮ ﺯﻳﺎﺩﺗﻬﺎ ﻓﻲ ً‬
‫ﻭﺇﻟﻰ ﺳﺮ ﺯﻳﺎﺩﺗﻬﺎ ﻓﻲ ﺁﻣﻨﻮﺍ ﻭﺇﺳﻘﺎﻁﻬﺎ ﻣﻦ ﺑﺎﺅ ﺟﺎﺅ ﺗﺒﻮﺅ ﻓﺎﺅ ﺑﺎﻟﺒﻘﺮﺓ ﻭﺇﻟﻰ ﺳﺮ ﺯﻳﺎﺩﺗﻬﺎ ﻓﻲ ﻳﻌﻔﻮﺍ ﺍﻟﺬﻱ ﻭﻧﻘﺼﺎﻧﻬﺎ ﻣﻦ ﻳﻌﻔﻮ ﻋﻨﻬﻢ ﻓﻲ ﺍﻟﻨﺴﺎء ﺃﻡ ﻛﻴﻒ ﺗﺒﻠﻎ‬
‫ﺍﻟﻌﻘﻮﻝ ﺇﻟﻰ ﻭﺟﻪ ﺣﺬﻑ ﺑﻌﺾ ﺃﺣﺮﻑ ﻣﻦ ﻛﻠﻤﺎﺕ ﻣﺘﺸﺎﺑﻬﺔ ﺩﻭﻥ ﺑﻌﺾ ﻛﺤﺬﻑ ﺍﻷﻟﻒ ﻣﻦ ﻗﺮءﺍﻧﺎ ﺑﻴﻮﺳﻒ ﻭﺍﻟﺰﺧﺮﻑ ﻭﺇﺛﺒﺎﺗﻬﺎ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﻤﻮﺍﺿﻊ‬
‫ﻭﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ ﺑﻌﺪ ﻭﺍﻭ ﺳﻤﻮﺍﺕ ﻓﻲ ﻓﺼﻠﺖ ﻭﺣﺬﻓﻬﺎ ﻣﻦ ﻏﻴﺮﻫﺎ‪ .‬ﻭﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ ﻓﻲ ﺍﻟﻤﻴﻌﺎﺩ ﻣﻄﻠﻘًﺎ ﻭﺣﺬﻓﻬﺎ ﻣﻦ ﺍﻟﻤﻮﺿﻊ ﺍﻟﺬﻱ ﻓﻲ ﺍﻷﻧﻔﺎﻝ ﻭﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ‬
‫ﻓﻲ ﺳﺮﺍ ًﺟﺎ ﺣﻴﺜﻤﺎ ﻭﻗﻊ ﻭﺣﺬﻓﻪ ﻣﻦ ﻣﻮﺿﻊ ﺍﻟﻔﺮﻗﺎﻥ ﻭﻛﻴﻒ ﺗﺘﻮﺻﻞ ﺇﻟﻰ ﻓﺘﺢ ﺑﻌﺾ ﺍﻟﺘﺎءﺍﺕ ﻭﺭﺑﻄﻬﺎ ﻓﻲ ﺑﻌﺾ ﻓﻜﻞ ﺫﻟﻚ ﻷﺳﺮﺍﺭ ﺇﻟﻬﻴﺔ ﻭﺃﻏﺮﺍﺽ ﻧﺒﻮﻳﺔ‪.‬‬
‫ﻭﺇﻧﻤﺎ ﺧﻔﻴﺖ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻷﻧﻬﺎ ﺃﺳﺮﺍﺭ ﺑﺎﻁﻨﻴﺔ ﻻ ﺗﺪﺭﻙ ﺇﻻ ﺑﺎﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﻧﻲ‪.2‬‬
‫ﻟﻦ ﻧﺪﺧﻞ ﻓﻲ ﺍﺳﺘﻌﺮﺍﺽ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺘﻲ ﺍﺧﺘﻠﻒ ﺇﻣﻼﺅﻫﺎ ﻋﻦ ﺍﻹﻣﻼء ﺍﻟﻌﺎﺩﻱ‪ ،‬ﻓﻬﻲ ﻛﺜﻴﺮﺓ‪ .‬ﻭﻗﺪ ﺃﻋﻄﻴﻨﺎ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻋﻦ ﺫﻟﻚ ﺃﻋﻼﻩ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳﻬﻤﻨﺎ ﻫﻮ ﻋﺪﻡ‬
‫ﺍﻟﺘﺰﺍﻡ ﺍﻟﻘﺮﺁﻥ ﺑﻄﺮﻳﻘﺔ ﻭﺍﺣﺪﺓ ﻓﻲ ﻛﺘﺎﺑﺔ ﻧﻔﺲ ﺍﻟﻜﻠﻤﺔ‪ .‬ﻭﺣﺘﻰ ﻻ ﻧﺜﻘﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﻧﻌﻄﻲ ﻫﻨﺎ ﻗﺎﺋﻤﺔ ﻷﻫﻢ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻌﺘﻤﺪﻳﻦ ﺣﺼﺮﻳًﺎ ﻋﻠﻰ‬
‫ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺑﺮﻭﺍﻳﺔ ﺣﻔﺺ ﻭﻫﻲ ﺍﻟﻤﺘﺪﺍﻭﻟﺔ ﻓﻲ ﻣﺼﺮ ﻭﻛﺜﻴﺮ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻷﺧﺮﻯ‪ .‬ﻓﻠﻦ ﻧﺘﻌﺮﺽ ﻟﻤﺎ ﺟﺎء ﻣﻦ ﺃﺧﻄﺎء ﻓﻲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻛﻤﺎ‬
‫ﻟﻦ ﻧﺘﻌﺮﺽ ﻟﻸﺧﻄﺎء ﺍﻟﺘﻲ ﻭﻗﻌﺖ ﻓﻲ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻟﻠﻘﺮﺁﻥ ﻭﺍﻟﺘﻲ ﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺒﻬﺎ ﺳﻬﻮ ﺍﻟﻨﺴﺎﺥ‪:3‬‬
‫‪ -‬ﺁﺑﺎء – ﺃﻣﻬﺎﺕ ﻭﻣﺸﺘﻘﺎﺗﻬﻤﺎ‪ :‬ﻛﺘﺒﺖ ﺁﺑﺎء ‪ 64‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻛﺘﺒﺖ ﺍﻣﻬﺖ ‪ 11‬ﻣﺮﺓ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 54‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﻱ( ﺇﻻ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ 15‬ﻣﺮﺓ ﺍﺑﺮﺍﻫﻢ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻱ(‬
‫‪ -‬ﺍﺑﻦ ﺃﻡ‪ :‬ﻛﺘﺒﺖ ﻣﻮﺻﻮﻟﺔ ﻓﻲ ﺍﻵﻳﺔ ‪) 94 :20\45‬ﻳﺒﻨﺆﻡ( ﻭﻣﻘﻄﻮﻋﺔ ﻓﻲ ﺍﻵﻳﺔ ‪) 150 :7\39‬ﺍﺑﻦ ﺃﻡ(‬
‫ﺑﺪﻻ ﻣﻦ ﺍﺑﻨﺔ(‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‪ ،‬ﻭﻟﻢ ﺗﻜﺘﺐ ﺍﺑﻨﺔ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ(‬ ‫‪ -‬ﺍﺑﻨﺖ ) ً‬
‫‪ -‬ﺍﺣﺴﺎﻥ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 11‬ﻣﺮﺓ ﺃﺣﺴﻦ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺃﺣﻴﺎء – ﺃﻣﻮﺍﺕ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 5‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻛﺘﺒﺖ ﺍﻣﻮﺕ ‪ 6‬ﻣﺮﺍﺕ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺍﺭﻳﻜﻢ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ( ﻭﻣﺮﺗﻴﻦ ﺍﻭﺭﻳﻜﻢ )ﻣﻊ ﺣﺮﻑ ﻭ(‬
‫‪ -‬ﺃﺳﻤﺎء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 11‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺃﺳﻤﺊ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺃﻓﻮﺍﻩ ﻭﻣﺸﺘﻘﺎﺗﻬﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 11‬ﻣﺮﺓ ﺍﻓﻮﻩ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺃﻻ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﻣﻮﺻﻮﻟﺔ( ﺇﻻ ‪ 11‬ﻣﺮﺓ ﻛﺘﺒﺖ ﻣﻘﻄﻮﻋﺔ )ﺃﻥ ﻻ(‬
‫‪ -‬ﺍﻣﺮﺃﺓ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 4‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻭ‪ 7‬ﻣﺮﺍﺕ ﺍﻣﺮﺃﺕ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬
‫‪ -‬ﺁﻧﺎء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺉ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺁﻧﺎﺉ ﻓﻲ ﺍﻵﻳﺔ ‪) 130 :20\45‬ﻣﻊ ﺣﺮﻑ ﺉ(‬
‫‪ -‬ﺃﻧﺒﺎء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 8‬ﻣﺮﺍﺕ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ(‪ ،‬ﻭﻣﺮﺗﻴﻦ ﺍﻧﺒﺆﺍ )ﻣﻊ ﺣﺮﻑ ﻭ(‬
‫‪ -‬ﺇِﻧﻤﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﻣﻮﺻﻮﻟﺔ( ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻘﻄﻮﻋﺔ ) ِﺇﻥ ﻣﺎ(‬
‫‪ -‬ﺃَﻧﻤﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﻣﻮﺻﻮﻟﺔ( ﺇﻻ ﻣﺮﺗﻴﻦ ﻣﻘﻄﻮﻋﺔ )ﺃَﻥ ﻣﺎ(‬
‫‪ -‬ﺃﻭ ﻻ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 6‬ﻣﺮﺍﺕ )ﻣﻘﻄﻮﻋﺔ( ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺃﻭﻻ )ﻣﻮﺻﻮﻟﺔ( ﻓﻲ ﺍﻵﻳﺔ ‪126 :9\113‬‬
‫‪ -‬ﺁﻳﺎﺕ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 50‬ﻣﺮﺓ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺇﻳﺎﻙ – ﺇﻳﺎﻩ – ﺇﻳﺎﻱ‪ :‬ﻛﺘﺒﺖ ﺇﻳﺎﻙ ﻭﺇﻳﺎﻩ ﺩﺍﺋ ًﻤﺎ ﻛﺬﻟﻚ )ﻣﻊ ﺣﺮﻑ ﺍ( ﺑﻴﻨﻤﺎ ﺇﻳﺎﻱ ﻓﻜﺘﺒﺖ ‪ 4‬ﻣﺮﺍﺕ ﺍﻳﻲ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺍﻳﺪ )ﺟﻤﻊ ﻳﺪ(‪ :‬ﻭﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻱ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺍﻳﻴﺪ ﻓﻲ ﺍﻵﻳﺔ ‪) 47 :51\67‬ﻣﻊ ﺣﺮﻑ ﻱ(‬
‫‪ -‬ﺍﻷﻳﻜﺔ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﻣﻊ ﺣﺮﻓﻲ ﺍ( ﻭﻣﺮﺗﻴﻦ ﻟﺌﻴﻜﺔ )ﺑﺪﻭﻥ ﺣﺮﻓﻲ ﺍ – ﻭﻓﻲ ﺍﻟﺨﻂ ﺍﻟﻜﻮﻓﻲ ﺑﺪﻭﻥ ﺍﻟﻬﻤﺰﺓ(‬
‫‪ -‬ﺍﻳﻼﻑ‪ :‬ﻛﺘﺒﺖ ﻣﺮﺓ ﻣﻊ ﻳﺎء ﻭﺑﺪﻭﻥ ﺃﻟﻒ‪ ،‬ﻭﻣﺮﺓ ﺑﺪﻭﻥ ﻳﺎء ﻭﺑﺪﻭﻥ ﺃﻟﻒ‪ :‬ﻻﻳﻠﻒ ﻗﺮﻳﺶ ﺍﻟﻔﻬﻢ‬
‫‪ -‬ﺃﻳﻨﻤﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 4‬ﻣﺮﺍﺕ )ﻣﻮﺻﻮﻟﺔ( ﻭ‪ 8‬ﻣﺮﺍﺕ ﻣﻘﻄﻮﻋﺔ )ﺍﻳﻦ ﻣﺎ(‬
‫‪ -‬ﺃﻳﻬﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 150‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 3‬ﻣﺮﺍﺕ ﺍﻳﻪ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺑﺎﺳﻢ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 4‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻛﻠﻤﺎ ﺗﺒﻌﺘﻬﺎ ﻛﻠﻤﺔ ﺭﺏ ﻭﺑﺴﻢ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ( ﻛﻠﻤﺎ ﺗﺒﻌﺘﻬﺎ ﻛﻠﻤﺔ ﷲ ﻓﻲ ﺍﻟﺒﺴﻤﻠﺔ ﻭﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪30 :27\48‬‬
‫ﻭ‪41 :11\52‬‬
‫‪ -‬ﺑﻘﻴﺔ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻣﺮﺓ ﺑﻘﻴﺖ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬
‫‪ -‬ﺑﻼء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 3‬ﻣﺮﺍﺕ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ(‪ ،‬ﻭﻣﺮﺗﻴﻦ ﺑﻠﺆﺍ )ﻣﻊ ﺣﺮﻑ ﻭ(‬
‫‪ -‬ﺑﺌﺴﻤﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 3‬ﻣﺮﺍﺕ )ﻣﻮﺻﻮﻟﺔ( ﻭ‪ 6‬ﻣﺮﺍﺕ ﻣﻘﻄﻮﻋﺔ )ﺑﺌﺲ ﻣﺎ(‬
‫‪ -‬ﺗﺮﺍﺏ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 14‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 3‬ﻣﺮﺍﺕ ﺗﺮﺏ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺟﺰﺍء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 28‬ﻣﺮﺓ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ(‪ ،‬ﻭ‪ 4‬ﻣﺮﺍﺕ ﺟﺰﺅﺍ )ﻣﻊ ﺣﺮﻑ ﻭ(‬
‫‪ -‬ﺟﻨﺎﺕ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 68‬ﻣﺮﺓ ﺟﻨﺖ )ﻣﻊ ﺩﻭﻥ ﺣﺮﻑ ﺍ(‬
‫‪ -‬ﺟﻨﺔ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 65‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺟﻨﺖ ﻓﻲ ﺍﻵﻳﺔ ‪) 89 :56\46‬ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬
‫‪ -‬ﺣﺴﻨﺎﺕ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 36‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 3‬ﻣﺮﺍﺕ ﺣﺴﻨﺖ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬

‫ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺍﺑﻦ ﺧﻠﺪﻭﻥ‪ ،‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ‪ ،‬ﺹ ‪.419‬‬ ‫‪1‬‬

‫ﺍﻟﺰﺭﻗﺎﻧﻲ‪ :‬ﻣﻨﺎﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ‪ ،‬ﺹ ‪ .314‬ﺍﻧﻈﺮ ﺷﻤﻠﻮﻝ‪ :‬ﺇﻋﺠﺎﺯ ﺭﺳﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺠﺎﺯ ﺍﻟﺘﻼﻭﺓ‪ ،‬ﻭﺃﺭﺑﻌﺔ ﻣﻘﺎﻻﺕ ﻟﻨﺎﻓﺬ ﺍﻟﺸﺎﻋﺮ‪ :‬ﺇﻋﺠﺎﺯ ﻛﺘﺎﺑﺔ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ‬ ‫‪2‬‬

‫ﻓﻲ ﺍﻟﺤﻮﺍﺭ ﺍﻟﻤﺘﻤﺪﻥ ‪ ،http://goo.gl/EMlGV5 ،http://goo.gl/Xv5Jyp ،http://goo.gl/edtZBO ،http://goo.gl/3vfmL2‬ﻭﻣﻘﺎﻝ ﻁﻪ ﻋﺎﺑﺪﻳﻦ ﻁﻪ‪ :‬ﻣﺰﺍﻳﺎ ﺍﻟﺮﺳﻢ‬
‫ﺍﻟﻌﺜﻤﺎﻧﻲ ﻭﻓﻮﺍﺋﺪﻩ )‪.(http://goo.gl/wkRTjg‬‬
‫ﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﻘﺎﺋﻤﺔ ﺧﺎﺻﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﺷﻤﻠﻮﻝ‪ :‬ﺇﻋﺠﺎﺯ ﺭﺳﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺠﺎﺯ ﺍﻟﺘﻼﻭﺓ‪.‬‬ ‫‪3‬‬

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 ‫ﺣﻴﺎﺓ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 5‬ﻣﺮﺍﺕ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ(‪ ،‬ﻭ‪ 71‬ﻣﺮﺓ ﺣﻴﻮﺓ )ﻣﻊ ﺣﺮﻑ ﻭ(‬ ‫‪-‬‬
‫ﺧﺎﻑ ﻭﻣﺸﺘﻘﺎﺗﻬﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﻣﻊ ﺣﺮﻑ ﺍ( ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺧﻒ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺩﺍﺧﺮﻳﻦ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺩﺧﺮﻳﻦ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺭﺑﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻵﻳﺔ ‪) 39 :30\84‬ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ( ﻭ‪ 7‬ﻣﺮﺍﺕ ﺭﺑﻮﺍ )ﻣﻊ ﺣﺮﻑ ﻭ(‬ ‫‪-‬‬
‫ﺭﺣﻤﺔ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 72‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻭ‪ 7‬ﻣﺮﺍﺕ ﺭﺣﻤﺖ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬ ‫‪-‬‬
‫ﺭﺳﻮﻝ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ ﻓﻲ ﺍﺧﺮﻫﺎ( ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺭﺳﻮﻻ ﻓﻲ ﺍﻵﻳﺔ ‪) 66 :33\90‬ﻣﻊ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺭﻳﺎﺡ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 9‬ﻣﺮﺍﺕ ﺭﻳﺢ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺳﺎﺣﺮ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 3‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 11‬ﻣﺮﺓ ﺳﺤﺮ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺳﺎﻣﺮﻱ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺳﻤﺮﻱ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺳﺒﻴﻞ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ( ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺳﺒﻴﻼ ﻓﻲ ﺍﻵﻳﺔ ‪) 67 :33\90‬ﻣﻊ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺳﺮﺍﺝ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 3‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺳﺮﺝ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺳﻌﻮﺍ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺳﻌﻮ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺳﻤﺎﻭﺍﺕ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 189‬ﻣﺮﺓ ﺳﻤﻮﺍﺕ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺳﻨﺔ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 8‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻭ‪ 5‬ﻣﺮﺍﺕ ﺳﻨﺖ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬ ‫ُ‬ ‫‪-‬‬
‫ﺳﻴﻤﺎﻫﻢ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 5‬ﻣﺮﺍﺕ ﺳﻴﻤﻬﻢ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺷﺎﻫﺪ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 4‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 3‬ﻣﺮﺍﺕ ﺷﻬﺪ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺷﺠﺮﺓ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 17‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺷﺠﺮﺕ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬ ‫‪-‬‬
‫ﺷﺮﻛﺎء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 11‬ﻣﺮﺓ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ(‪ ،‬ﻭﻣﺮﺗﻴﻦ ﺷﺮﻛﺆﺍ )ﻣﻊ ﺣﺮﻑ ﻭ(‬ ‫‪-‬‬
‫ﺷﻌﺎﺋﺮ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 3‬ﻣﺮﺍﺕ ﺷﻌﺌﺮ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺷﻲء‪ :‬ﻛﺘﺒﺖ ‪ 201‬ﻣﺮﺓ ﻛﺬﻟﻚ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺷﺎﻱء ﻓﻲ ﺍﻵﻳﺔ ‪) 23 :18\69‬ﻣﻊ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﺻﻼﺓ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 9‬ﻣﺮﺍﺕ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ( ﻭ‪ 67‬ﻣﺮﺓ ﺻﻠﻮﺓ )ﻣﻊ ﺣﺮﻑ ﻭ(‬ ‫‪-‬‬
‫ﺿﻌﻔﺎء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ(‪ ،‬ﻭﻣﺮﺗﻴﻦ ﺿﻌﻔﺆﺍ )ﻣﻊ ﺣﺮﻑ ﻭ(‬ ‫‪-‬‬
‫ﻁﺎﺋﻒ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻁﺌﻒ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻁﻐﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 6‬ﻣﺮﺍﺕ ﻁﻐﻰ )ﻣﻊ ﺣﺮﻑ ﻯ(‬ ‫‪-‬‬
‫ﻅﺎﻫﺮ – ﺑﺎﻁﻦ‪ :‬ﻛﺘﺒﺖ ﻅﺎﻫﺮ ﻭﻣﺸﺘﻘﺎﺗﻬﺎ ‪ 12‬ﻣﺮﺓ ﻅﻬﺮ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ( ﻭﻛﺘﺒﺖ ﺑﺎﻁﻦ ﻫﻜﺬﺍ ‪ 4‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻋﻤﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﻣﻮﺻﻮﻟﺔ( ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻘﻄﻮﻋﺔ )ﻋﻦ ﻣﺎ(‬ ‫‪-‬‬
‫ﻏﻤﺎﻡ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻏﻤﻢ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻓﺈﻥ ﻟﻢ‪ :‬ﻫﻜﺬﺍ ﻛﺘﺒﺖ )ﻣﻘﻄﻮﻋﺔ( ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﺈﻟﻢ ﻓﻲ ﺍﻵﻳﺔ ‪) 14 :11\52‬ﻣﺮﺑﻮﻁﺔ(‬ ‫‪-‬‬
‫ﻓﺈﻥ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻱ( ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﺈﻳﻦ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 34 :21\73‬ﻭ‪) 144 :3\89‬ﻣﻊ ﺣﺮﻑ ﻱ(‪،‬‬ ‫‪-‬‬
‫ﺑﺪﻻ ﻣﻦ ﻓﻄﺮﺓ(‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‪ ،‬ﻭﻟﻢ ﺗﻜﺘﺐ ﻓﻄﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ(‬ ‫ﻓﻄﺮﺕ ) ً‬ ‫‪-‬‬
‫ﻓﻲ ﻣﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 11‬ﻣﺮﺓ )ﻣﻘﻄﻮﻋﺔ( ﻭ‪ 24‬ﻣﺮﺓ ﻣﻮﺻﻮﻟﺔ )ﻓﻴﻤﺎ(‬ ‫‪-‬‬
‫ﻗﺮﺁﻥ ﻭﻣﺸﺘﻘﺎﺗﻬﺎ‪ :‬ﻛﺘﺒﺖ ‪ 68‬ﻣﺮﺓ ﻗﺮءﺍﻥ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺗﻴﻦ ﻗﺮءﻥ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻗﺮﺓ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻗﺮﺕ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬ ‫‪-‬‬
‫ﻗﻮﺍﻋﺪ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻗﻮﻋﺪ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻛﺘﺎﺏ ﻭﻣﺸﺘﻘﺎﺗﻬﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 4‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭ‪ 251‬ﻣﺮﺓ ﻛﺘﺐ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻛﺬﺍﺑًﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻛﺬﺑًﺎ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻛﻠﻤﺎ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﻣﻮﺻﻮﻟﺔ( ﺇﻻ ﻓﻲ ‪ 3‬ﻣﺮﺍﺕ ﻣﻘﻄﻮﻋﺔ )ﻛﻞ ﻣﺎ(‬ ‫‪-‬‬
‫ﻛﻠﻤﺔ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 21‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻭ‪ 5‬ﻣﺮﺍﺕ ﻛﻠﻤﺖ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬ ‫‪-‬‬
‫ﻛﻴﻼ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 4‬ﻣﺮﺍﺕ )ﻣﻮﺻﻮﻟﺔ( ﻭ‪ 3‬ﻣﺮﺍﺕ ﻣﻘﻄﻮﻋﺔ )ﻛﻲ ﻻ(‬ ‫‪-‬‬
‫ﻷﺟﻞ‪ :‬ﻛﺘﺐ ﻫﻜﺬﺍ ‪ 4‬ﻣﺮﺍﺕ‪ ،‬ﻭ‪ 16‬ﻣﺮﺓ ﺇﻟﻰ ﺍﺟﻞ‬ ‫‪-‬‬
‫ﻟﺪﻯ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﻯ(‪ ،‬ﻭﻣﺮﺓ ﻟﺪﺍ )ﻣﻊ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻟﻌﻨﺔ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 11‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻭﻣﺮﺗﻴﻦ ﻟﻌﻨﺖ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬ ‫‪-‬‬
‫ﺍﻟﻢ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 84‬ﻣﺮﺓ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ( ﻭ‪ 34‬ﻣﺮﺓ ﺍﻭﻟﻢ )ﻣﻊ ﺣﺮﻑ ﻭ(‬ ‫‪-‬‬
‫ﻣﺎﻝ ) ً‬
‫ﺑﺪﻻ ﻣﻦ ﻣﺎ ﻟـ(‪ :‬ﻛﺘﺒﺖ ‪ 4‬ﻣﺮﺍﺕ ﻣﻮﺻﻮﻟﺔ‪ ،‬ﻭﻟﻢ ﺗﻜﺘﺐ ﻣﻘﻄﻮﻋﺔ‬ ‫‪-‬‬
‫ﻣﻌﺼﻴﺖ )ﺑﺪﻻ ﻣﻦ ﻣﻌﺼﻴﺔ(‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‪ ،‬ﻭﻟﻢ ﺗﻜﺘﺐ ﻣﻌﺼﻴﺔ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ(‬ ‫ً‬ ‫‪-‬‬
‫ﻣﻸ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 18‬ﻣﺮﺓ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻭ(‪ ،‬ﻭﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻣﻠﺆﺍ )ﻣﻊ ﺣﺮﻑ ﻭ(‬ ‫‪-‬‬
‫ﻣﻬﺘﺪﻱ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﻣﻊ ﺣﺮﻑ ﻱ( ﻭﻣﺮﺗﻴﻦ ﻣﻬﺘﺪ )ﺑﺪﻭﻥ ﺣﺮﻑ ﻱ(‬ ‫‪-‬‬
‫ﻣﻴﻌﺎﺩ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 5‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻴﻌﺪ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻧﺸﺎء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 8‬ﻣﺮﺓ‪ ،‬ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻧﺸﺆﺍ ﻓﻲ ﺍﻵﻳﺔ ‪87 :11\52‬‬ ‫‪-‬‬
‫ﻧﻌﻤﺔ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ‪ 25‬ﻣﺮﺓ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﺮﺑﻮﻁﺔ( ﻭ‪ 11‬ﻣﺮﺓ ﻧﻌﻤﺖ )ﻣﻊ ﺣﺮﻑ ﺕ ﻣﻔﺘﻮﺣﺔ(‬ ‫‪-‬‬
‫ﻭﺍﻟﺪ – ﻭﺍﻟﺪﺓ ﻭﻣﺸﺘﻘﺎﺗﻬﻤﺎ‪ :‬ﻛﺘﺒﺖ ﻭﺍﻟﺪ ‪ 3‬ﻣﺮﺍﺕ )ﻣﻊ ﺣﺮﻑ ﺍ( ﻭﻛﺘﺒﺖ ﻭﻟﺪﺓ ‪ 3‬ﻣﺮﺍﺕ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬
‫ﻭﺇﻳﺘﺎء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺉ( ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﺍﻳﺘﺎﺉ ﻓﻲ ﺍﻵﻳﺔ ‪) 90 :16\70‬ﻣﻊ ﺣﺮﻑ ﺉ(‬ ‫‪-‬‬
‫ﻭﺭﺍء‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺉ( ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻭﺭﺍﺉ ﻓﻲ ﺍﻵﻳﺔ ‪) 51 :42\62‬ﻣﻊ ﺣﺮﻑ ﺉ(‬ ‫‪-‬‬
‫ﻳﻌﻔﻮ )ﺍﻟﻤﻔﺮﺩ ﺍﻟﻐﺎﺋﺐ(‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ )ﺑﺪﻭﻥ ﺣﺮﻑ ﺍ( ﻭ‪ 4‬ﻣﺮﺍﺕ ﻳﻌﻔﻮﺍ )ﻣﻊ ﺣﺮﻑ ﺍ(‬ ‫‪-‬‬

‫‪47‬‬
 ‫‪ -‬ﻳﻮﻡ ﻫﻢ‪ :‬ﻛﺘﺒﺖ ﻫﻜﺬﺍ ﻣﺮﺗﻴﻦ )ﻣﻘﻄﻮﻋﺔ( ﻭ‪ 5‬ﻣﺮﺍﺕ ﻣﻮﺻﻮﻟﺔ )ﻳﻮﻣﻬﻢ(‬
‫ﺝ( ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺎﺕ ﺃﻭ ﻋﺒﺎﺭﺍﺕ ﻣﺒﻬﻤﺔ‬
‫ﻴﻦ« )‪:26\47‬‬ ‫ﺒ‬ ‫ﻣ‬ ‫ﻲ‬ ‫ﺑ‬‫ﺮ‬ ‫ﻋ‬ ‫ﺎﻥ‬
‫ِ ِ َ ٍ َ َ ِ ٍّ ُ ِ ٍ‬‫ﺴ‬ ‫ﻠ‬ ‫ﺑ‬‫»‬ ‫(؛‬‫‪1‬‬ ‫‪:‬‬‫‪27‬‬ ‫\‬ ‫‪48‬‬ ‫)‬ ‫«‬ ‫ﻴﻦ‬ ‫ﺒ‬‫ﻣ‬ ‫ﺏ‬ ‫َﺎ‬ ‫ﺘ‬‫ﻛ‬
‫ْ ِ َ ِ ٍ ُِ ٍ‬‫ﻭ‬ ‫ﻥ‬‫َ‬ ‫ﺁ‬ ‫ﺮ‬‫ُ‬ ‫ﻘ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺎﺕُ‬‫َ‬ ‫ﻳ‬‫َ‬ ‫ﺁ‬ ‫ﻚَ‬ ‫ْ‬
‫ِﻠ‬ ‫ﺗ‬‫»‬ ‫(؛‬‫‪15‬‬ ‫‪:‬‬‫‪5‬‬ ‫\‬ ‫‪112‬‬‫)‬ ‫«‬ ‫ٌ‬
‫ﻴﻦ‬ ‫ﺒ‬
‫ُِ‬‫ﻣ‬ ‫ﺎﺏٌ‬‫َ‬ ‫ﺘ‬‫ﻛ‬‫ﻮﺭ َ ِ‬
‫ﻭ‬ ‫ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‪» :‬ﻗَﺪْ َﺟﺎ َء ُﻛ ْﻢ ﻣِ ﻦَ ﱠ‬
‫} ِ ﻧُ ٌ‬
‫‪ .(195‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻣﺨﺎﻟﻒ ﻟﻠﺤﻘﻴﻘﺔ ﺑﺸﻬﺎﺩﺓ ﺍﻟﺴﻴﻮﻁﻲ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ«‪» :‬ﻓﻬﺬﻩ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﻢ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺮﺑﺎء ﻭﺃﺻﺤﺎﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺼﺤﻰ‬
‫ﻭﻣﻦ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻬﻢ ﻭﺑﻠﻐﺘﻬﻢ ﺗﻮﻗﻔﻮﺍ ﻓﻲ ﺃﻟﻔﺎﻅ ﻟﻢ ﻳﻌﺮﻓﻮﺍ ﻣﻌﻨﺎﻫﺎ ﻓﻠﻢ ﻳﻘﻮﻟﻮﺍ ﻓﻴﻬﺎ ﺷﻴﺌًﺎ ]‪ [...‬ﻓﻌﻦ ﺃﻧﺲ ﺃﻥ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻗﺮﺃ ﻋﻠﻰ ﺍﻟﻤﻨﺒﺮ ﻭﻓﺎﻛﻬﺔ ﻭﺃﺑﺎ‬
‫)‪ (31 :80\24‬ﻓﻘﺎﻝ ﻫﺬﻩ ﺍﻟﻔﺎﻛﻬﺔ ﻗﺪ ﻋﺮﻓﻨﺎﻫﺎ ﻓﻤﺎ ﺍﻷﺏ ﺛﻢ ﺭﺟﻊ ﺇﻟﻰ ﻧﻔﺴﻪ ﻓﻘﺎﻝ ﺇﻥ ﻫﺬﺍ ﻟﻬﻮ ﺍﻟﻜﻠﻒ ﻳﺎ ﻋﻤﺮ ]‪ .[...‬ﻭﻋﻦ ﻋﻜﺮﻣﺔ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﻛﻞ‬
‫ﺍﻟﻘﺮﺁﻥ ﺃﻋﻠﻤﻪ ﺇﻻ ﺃﺭﺑﻌًﺎ ﻏﺴﻠﻴﻦ )‪ (36 :69\78‬ﻭﺣﻨﺎﻧًﺎ )‪ (13 :19\44‬ﻭﺃﻭﺍﻩ )‪ (75 :11\52‬ﻭﺍﻟﺮﻗﻴﻢ )‪ .1«(9 :18\69‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺎﺕ ﺃﻭ ﻋﺒﺎﺭﺍﺕ ﻣﺒﻬﻤﺔ‬
‫ﻳﻌﺘﺒﺮ ﺧﻄﺄ ً ﺇﻧﺸﺎﺋﻴًﺎ ﻣﺨﺎﻟﻔًﺎ ﻟﻤﺒﺪﺃ ﺍﻟﺒﻼﻏﺔ ﺍﻟﺘﻲ ﺗﻬﺪﻑ ﺇﻟﻰ ﺗﻮﺻﻴﻞ ﺍﻟﻔﻜﺮﺓ ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﻭﺩﻭﻥ ﺍﻟﺘﺒﺎﺱ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺇﺯﺍﻟﺔ ﺍﻹﺑﻬﺎﻡ‬
‫ﻫﻮ ﺗﺼﺤﻴﺢ ﻟﺨﻄﺄ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﻤﺤﺬﻭﻓﺎﺕ‪ ،‬ﺃﻱ ﺍﻳﺠﺎﺩ ﺣﻞ ﻟﻨﻮﺍﻗﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﺭﻏﻢ ﺍﻧﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻲ ﺗﻘﺪﻳﺮﺍﺗﻬﻢ‪ .‬ﻭﺃﻫﻢ ﺍﻟﻤﺒﻬﻤﺎﺕ ﻓﻲ‬
‫ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ ﺃﻭ ﻓﻮﺍﺗﺢ ﺍﻟﺴﻮﺭ‪.‬‬
‫ﺍﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ‬
‫ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺑﺪﺍﻳﺔ ‪ 29‬ﺳﻮﺭﺓ ﻭﻫﻲ‪) 68\2 :‬ﻥ( ﻭ‪) 50\34‬ﻕ( ﻭ‪) 38\38‬ﺹ( ﻭ‪) 7\39‬ﺍﻟﻤﺺ( ﻭ‪) 36\41‬ﻳﺲ( ﻭ‪) 19\44‬ﻛﻬﻴﻌﺺ(‬
‫ﻭ‪) 20\45‬ﻁﻪ( ﻭ‪) 26\47‬ﻁﺴﻢ( ﻭ‪) 27\48‬ﻁﺲ( ﻭ‪) 28\49‬ﻁﺴﻢ( ﻭ‪) 10\51‬ﺍﻟﺮ( ﻭ‪) 11\52‬ﺍﻟﺮ( ﻭ‪) 12\53‬ﺍﻟﺮ( ﻭ‪) 15\54‬ﺍﻟﺮ( ﻭ‪) 31\57‬ﺍﻟﻢ(‬
‫ﻭ‪) 40\60‬ﺣﻢ( ﻭ‪) 41\61‬ﺣﻢ( ﻭ‪) 42\62‬ﻓﻲ ﺁﻳﺘﻴﻦ ﻣﺘﻼﺣﻘﺘﻴﻦ‪ :‬ﺣﻢ‪ ،‬ﻋﺴﻖ( ﻭ‪) 43\63‬ﺣﻢ( ﻭ‪) 44\64‬ﺣﻢ( ﻭ‪) 45\65‬ﺣﻢ( ﻭ‪) 46\66‬ﺣﻢ( ﻭ‪14\72‬‬
‫)ﺍﻟﺮ( ﻭ‪) 32\75‬ﺍﻟﻢ( ﻭ‪) 30\84‬ﺍﻟﻢ( ﻭ‪) 29\85‬ﺍﻟﻢ( ﻭ‪) 2\87‬ﺍﻟﻢ( ﻭ‪) 3\89‬ﺍﻟﻢ( ﻭ‪) 13\96‬ﺍﻟﻤﺮ(‪ .‬ﻭﻋﺪﺩ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ‪ 14‬ﺣﺮﻓًﺎ‪ ،‬ﺃﺭﺑﻌﺔ ﻣﻨﻬﺎ ﺗﺘﻜﺮﺭ ﻓﻲ‬
‫ﺑﻌﺾ ﺍﻟﺴﻮﺭ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬ ‫ﺍﻟﻤﺺ‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫ﺍﻟﻤﺮ‬
‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬ ‫ﻛﻬﻴﻌﺺ‬
‫ﺳﻮﺭﺓ ﻁﻪ‬ ‫ﻁﻪ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‬ ‫ﻁﺲ‬
‫ﺳﻮﺭﺓ ﻳﺲ‬ ‫ﻳﺲ‬
‫ﺳﻮﺭﺓ ﺹ‬ ‫ﺹ‬
‫ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‬ ‫ﻋﺴﻖ‬
‫ﺳﻮﺭﺓ ﻕ‬ ‫ﻕ‬
‫ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‬ ‫ﻥ‬
‫ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء‪ ،‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬ ‫ﻁﺴﻢ‬
‫ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪ ،‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ ،‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ‬ ‫ﺍﻟﺮ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ ،‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‬ ‫ﺍﻟﻢ‬
‫ﺳﻮﺭﺓ ﻏﺎﻓﺮ‪ ،‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺠﺎﺛﻴﺔ‪ ،‬ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ‪ ،‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‬ ‫ﺣﻢ‬
‫ﻭﺗﺴﻤﻰ ﺍﻟﺴﻮﺭ ﺍﻟﻤﻔﺘﺘﺤﺔ ﺑـ)ﻁﺴﻢ( ﻭ)ﻁﺲ(‪ :‬ﺍﻟﻄﻮﺍﺳﻴﻢ ﺃﻭ ﺍﻟﻄﻮﺍﺳﻴﻦ‪ ،‬ﻭﺗﺴﻤﻰ ﺍﻟﺴﻮﺭ ﺍﻟﻤﻔﺘﺘﺤﺔ ﺑـ )ﺣﻢ(‪ :‬ﺍﻟﺤﻮﺍﻣﻴﻢ‪.‬‬
‫)ﺃﻟﻒ‬
‫ْ‬ ‫ﻭﻻ ﺗُﻘﺮﺃ ﻫﺬﻩ ﺍﻟﺤﺮﻭﻑ ﻛﺎﻷﺳﻤﺎء ﻣﺜﻞ ﺑﺎﻗﻲ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﺑﻞ ﺗﻘﺮﺃ ﺑﺼﻮﺭﺓ ﻣﺘﻘﻄﻌﺔ‪ ،‬ﻭﻣﻦ ﺃﺟﻞ ﺫﻟﻚ ﺳﻤﻴﺖ ﺑﺎﻟﺤﺮﻭﻑ ﺍﻟﻤﻘﻄﻌﺔ‪ .‬ﻓﻨﻨﻄﻖ )ﺍﻟﻢ( ﺑﻬﺬﻩ ﺍﻟﻜﻴﻔﻴﺔ‪:‬‬
‫ﺳﻴﻦ ﻣﻴ ْﻢ(‪ ،‬ﻭﻫﻜﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺒﻘﻴﺔ‪ ،‬ﻣﻊ ﻣﻼﺣﻈﺔ ﺗﺴﻜﻴﻦ ﺍﻷﻭﺍﺧﺮ ﺑﺎﺳﺘﻤﺮﺍﺭ‪.‬‬ ‫ﻻ ْﻡ ﻣﻴ ْﻢ(‪ ،‬ﻭﻧﻨﻄﻖ )ﻁﺴﻢ( ﺑﻬﺬﻩ ﺍﻟﻜﻴﻔﻴﺔ‪) :‬ﻁﺎ ْء ْ‬
‫ﻭﻳﻌﺘﺒﺮ ﺍﻟﺒﻌﺾ ﺍﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻣﻦ ﺍﻟﻤﺘﺸﺎﺑﻬﺎﺕ ﺍﻟﺘﻲ ﻫﻲ ﻣﻤﺎ ﺍﺳﺘﺄﺛﺮ ﷲ ﺑﻌﻠﻤﻪ‪ ،‬ﻣﻤﺎ ﻳﻀﻌﻬﺎ ﻓﻲ ﺧﺎﻧﺔ ﺍﻟﻠﻬﻮ ﻭﺍﻟﻌﺒﺚ‪ .‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ ﻓﻴﻬﺎ ﺍﻟﺒﻌﺾ ﺍﻷﺧﺮ ﺿﺮﺑًﺎ‬
‫ﻣﻌﻨﻰ ﻟﻬﺎ ﻓﺘﻀﺎﺭﺑﺖ‬ ‫ً‬ ‫ﻣﻦ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺑﻤﺎ ﺍﻧﻪ ﻳﺼﻌﺐ ﻗﺒﻮﻝ ﻓﻜﺮﺓ ﺍﻥ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﻣﺠﺮﺩ ﻟﻬﻮ ﻭﻋﺒﺚ ﻣﻦ ﻗِﺒَﻞ ﷲ‪ ،‬ﻓﻘﺪ ﺃﺟﻬﺪ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻹﻳﺠﺎﺩ‬
‫ﻴﻦ« )‪.(195 :26\47‬‬ ‫ﻲ ٍ ُﻣﺒِ ٍ‬
‫ﻋ َﺮﺑِ ّ‬‫ﺎﻥ َ‬‫ﺴ ٍ‬
‫ﺁﺭﺍﺅﻫﻢ ﺿﻤﻦ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﺘﺤﻮﻟﺖ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﺇﻟﻰ ﻣﻌﻤﻴﺎﺕ ﻭﺃﻟﻐﺎﺯ ﻭﻁﻼﺳﻢ ﻻ ﺗﻠﻴﻖ ﺑﻨﺺ ﻳﻘﻮﻝ ﻣﺆﻟﻔﻪ ﺑﺄﻧﻪ »ﺑِ ِﻠ َ‬
‫ﻭﻳﻜﻔﻲ ﺍﻟﺮﺟﻮﻉ ﻟﻤﻮﻗﻊ ﺍﻟﺘﻔﺴﻴﺮ‪ 2‬ﻭﺍﺳﺘﻌﺮﺍﺽ ﺗﻔﺴﻴﺮ ﺍﻵﻳﺔ ﺍﻷﻭﻟﻰ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻟﻢ‪ ،‬ﺍﻟﺘﻲ ﻳﻜﺮﺱ ﻟﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺮﺍﺯﻱ ﺍﺛﻨﺘﻲ ﻋﺸﺮﺓ ﺻﻔﺤﺔ‪،‬‬
‫ﻭﻛﻞ ﻣﻦ ﺍﻟﻄﺒﺮﻱ ﻭﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻋﺸﺮ ﺻﻔﺤﺎﺕ‪ ،‬ﻭﺍﻟﺰﻣﺨﺸﺮﻱ ﺛﻤﺎﻧﻲ ﺻﻔﺤﺎﺕ‪.‬‬
‫ﻭﻳﺮﻯ ﻣﺆﻟﻒ ﻳﻬﻮﺩﻱ ﺣﺪﻳﺚ‪ 3‬ﺍﻥ »ﺍﻟﺮ« ﺗﻌﻨﻲ »ﺃﻣﺮ ﻟﻲ ﺭﺑﻲ«‪ ،‬ﻭﺃﻥ »ﺍﻟﻢ« ﺗﻌﻨﻲ »ﺃﻣﺮ ﻟﻲ ﻣﻮﺭﻱ«‪ ،‬ﻭﻛﻠﻤﺔ »ﻣﻮﺭﻱ« ﺗﻌﻨﻲ ﻣﻌﻠﻢ ﻓﻲ ﺍﻟﻌﺒﺮﻳﺔ‪ .‬ﺃﻱ ﺍﻥ ﻣﺤﻤﺪ‬
‫ﻧﻘﻞ ﻋﻦ ﻣﻌﻠﻤﻪ ﺍﻟﻴﻬﻮﺩﻱ‪ .‬ﻭﻗﺪ ﺟﺎءﺕ ﺍﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ »ﺍﻟﻢ« ﻓﻲ ﺑﺪﺍﻳﺔ ﺳﺖ ﺳﻮﺭ ﻭﻫﻲ‪ .3\89 ،2\87 ،29\85 ،30\84 ،32\75 ،31\57 :‬ﻭﻳﺮﺑﻂ‬
‫‪ Sawma‬ﺑﻴﻦ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﻭﻛﻠﻤﺔ ﻣﻄﺎﺑﻘﺔ ﺟﺎءﺕ ﻓﻲ ﺳﻔﺮ ﺍﻟﻤﺰﺍﻣﻴﺮ ‪ 2 :58‬ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺒﺮﻳﺔ ﺍﻟﺘﻮﺭﺍﺗﻴﺔ )ﻣﺨﻄﻮﻁﺔ ﺣﻠﺐ(‪ :‬אלם ﺑﻤﻌﻨﻲ »ﺍﺻﻤﺘﻮﺍ«‪ .‬ﻭﻟﻜﻦ‬
‫ﺭﺽ ﺗ َِﺰﻧﻮﻥ«‪ .‬ﻭﻳﺮﻯ‬ ‫ُﻨﻒ ﺃَﻳﺪِﻳﻜﻢ ﻓﻲ ﺍﻷ َ ِ‬ ‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺮﺟﻤﺖ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﺑـ »ﻛﻼ«‪ .‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻵﻳﺔ‪َ » :‬ﻛﻼﱠ! ﺑَ ِﻞ ﺍﻟﺴّﻮ َء ﻓﻲ ﻗُﻠﻮﺑِﻜﻢ ﺗ َﻔﻌَﻠﻮﻥ ﻭﻋ َ‬
‫ﱠ‬ ‫َ‬ ‫ﱠ‬
‫ﺿﻊ ﻭﻟﻢ ﻳَﻔﺘ َ ْﺢ ﻓﺎﻩ ُ ﻛ َﺤ َﻤ ٍﻞ ﺳﻴﻖَ ﺇِﻟﻰ ﺍﻟﺬﺑْﺢِ ﻛﻨَﻌ َﺠ ٍﺔ ﺻﺎﻣِ ﺘ َ ٍﺔ נאלמה ﺃ َ‬
‫ﻣﺎﻡ ﺍﻟﺬﻳﻦَ‬ ‫ﺴﻮﺓٍ ﻓﺘ َﻮﺍ َ‬ ‫ﺻﻠﺔ ﺑﻴﻦ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﻭﺻﻔﺔ ﺟﺎءﺕ ﻓﻲ ﺳﻔﺮ ﺃﺷﻌﻴﺎ ‪» :7 :53‬ﻋُﻮﻣِ َﻞ ﺑِﻘَ َ‬
‫ﻳَ ُﺠ ﱡﺰﻭﻧَﻬﺎ ﻭﻟﻢ ﻳَﻔﺘ َ ْﺢ ﻓﺎﻩُ«‪.4‬‬
‫ﻭﺑﺨﺼﻮﺹ ﻛﻠﻤﺔ ﻁﻪ‪ ،‬ﻓﻬﻲ ﻣﻜﻮﻧﺔ ﻣﻦ ﺍﻟﺤﺮﻓﻴﻦ ﻁ – ﻫـ‪ .‬ﻫﻨﺎﻙ ﻗﻮﻝ ﺑﺄﻥ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻛﺎﻥ ﻳﺼﻠﻲ ﻭﻳﻘﺮﺃ ﺍﻟﻘﺮﺍﻥ ﻭﻳﻄﻮﻝ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﻭﻳﺸﻘﻲ ﻧﻔﺴﻪ ﻓﻴﻬﺎ‪ .‬ﻭﻛﺎﻥ‬
‫ﻗﻠﻴﻼ ﻭﻫﻮ ﻳﺼﻠﻲ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ )ﻁﻪ( ﺑﻤﻌﻨﻰ )ﻁﺄﻫﺎ( ﺃﻱ ﻁﺄ ﺑﻘﺪﻣﻚ ﺍﻷﺭﺽ ﻳﺎ ﻣﺤﻤﺪ‪ .‬ﻭﻣﻦ ﻫﻨﺎ‬ ‫ﻣﻦ ﺷﺪﺓ ﺍﻷﻟﻢ ﺗﺘﻮﺭﻡ ﻗﺪﻣﺎﻩ ﻭﻛﺎﻥ ﻳﺮﻓﻌﻬﺎ ﻣﻦ ﻋﻠﻰ ﺍﻷﺭﺽ ً‬
‫ﺗﻜﻤﻠﺔ ﺍﻟﻨﺺ‪ :‬ﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻘﺮﺍﻥ ﻟﺘﺸﻘﻰ‪ .‬ﺍﻧﻈﺮ ً‬
‫ﻣﺜﻼ ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ ‪.‬‬
‫‪5‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪.304-303‬‬ ‫‪1‬‬

‫‪http://goo.gl/CnhEou‬‬ ‫‪2‬‬

‫‪ Bar-Zeev‬ﺹ ‪ ،15‬ﻫﺎﻣﺶ ‪48‬‬ ‫‪3‬‬

‫‪Sawma, p. 119‬‬ ‫‪4‬‬

‫‪http://goo.gl/nzbR6h‬‬ ‫‪5‬‬

‫‪48‬‬
‫ﻭﻣﻦ ﺍﻟﻤﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻣﺠﺮﺩ ﺃﺭﻗﺎﻡ ﻟﻠﺴﻮﺭ ﻭﻓﻘًﺎ ﻟﺤﺴﺎﺏ ﺍﻟﺠﻤﻞ ﻛﻤﺎ ﻫﻮ ﻓﻲ ﺍﻟﻌﺒﺮﻳﺔ ﻭﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻼﺗﻴﻨﻴﺔ‪ .‬ﻭﺣﺴﺎﺏ ﺍﻟﺠﻤﻞ ﻳﻌﻨﻲ ﺇﻋﻄﺎء‬
‫ﺻﺎ‪ .‬ﻭﻣﺎ ﺯﺍﻟﺖ ﺑﻌﺾ ﺍﻟﺴﻮﺭ ﺗﺤﻤﻞ ﻓﻲ ﻋﻨﻮﺍﻧﻬﺎ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﻭﻫﻲ ﺳﻮﺭﺓ ﻁﻪ ‪ 20\45‬ﻭﺳﻮﺭﺓ ﻳﺲ ‪36\41‬‬ ‫ﻛﻞ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻠﻐﺔ ﺭﻗ ًﻤﺎ ﺧﺎ ً‬
‫ﻭﺳﻮﺭﺓ ﺹ ‪ 38\38‬ﻭﺳﻮﺭﺓ ﻕ ‪ 50\34‬ﻭﺳﻮﺭﺓ ﻧﻮﻥ ﺍﻟﻤﺴﻤﺎﺓ ﺃﻳﻀًﺎ ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ ‪ .68\2‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺻﻞ ﺍﻷﺣﺮﻑ »ﺍﻟﻤﺺ« ﻭﺍﻷﺣﺮﻑ »ﺍﻟﻢ«‬
‫»ﺍﻟﻤﺼﺤﻒ«‪ ،‬ﻭﻗﺪ ﺿﺎﻉ ﺟﺰء ﻣﻨﻬﺎ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺤﺎﻭﻝ ﺗﻔﺴﻴﺮ ﺍﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻟﻐﺎﻳﺎﺕ ﺗﺒﺸﻴﺮﻳﺔ‪ ،‬ﻛﻤﺎ ﻳﻔﻌﻞ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻟﻘﻤﺺ ﺯﻛﺮﻳﺎ ﺑﻄﺮﺱ‪ 1‬ﺍﻟﺬﻱ ﻳﺮﻯ ﺃﻥ ﺑﺤﻴﺮﺍ ﺍﻟﺮﺍﻫﺐ ﻋﻠّﻢ ﺍﻟﻨﺒﻲ‬
‫ﺳﺮﺍ ﻳﺘﺤﻘﻘﻪ ﺍﻟﻔﺎﻫﻤﻮﻥ‪ .‬ﻭﻫﻮ ﻳﻌﺘﻤﺪ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ‬ ‫ﻣﺤﻤﺪ ﺍﻟﻘﺮﺁﻥ ﺛﻢ ﺗﺎﺏ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﻭﺿ ﱠﻤﻦ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺮﻭﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻟﺘﺒﻘﻰ ً‬
‫ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﻭﺿﻌﻔﻪ ﺍﺑﻦ ﻛﺜﻴﺮ ﻧﻨﻘﻠﻪ ﻫﻨﺎ‪:‬‬
‫ْﺐ ﻓِﻴ ِﻪ ﻓﺄﺗﻰ ﺃﺧﺎﻩ‬ ‫ْ‬ ‫ۤ‬
‫ﻣﺮ ﺃﺑﻮ ﻳﺎﺳﺮ ﺑﻦ ﺃﺧﻄﺐ ﻓﻲ ﺭﺟﺎﻝ ﻣﻦ ﻳﻬﻮﺩ ﺑﺮﺳﻮﻝ ﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﻳﺘﻠﻮ ﻓﺎﺗﺤﺔ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻟﻢۤ ﺫَﻟِﻚَ ٱﻟ ِﻜﺘَﺎﺏُ ﻻَ َﺭﻳ َ‬
‫ْﺐ ﻓِﻴ ِﻪ ﻓﻘﺎﻝ ﺃﻧﺖ‬ ‫ﺣﻴﻲ ﺑﻦ ﺃﺧﻄﺐ ﻓﻲ ﺭﺟﺎﻝ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺗﻌﻠﻤﻮﻥ ﻭﷲ ﻟﻘﺪ ﺳﻤﻌﺖ ﻣﺤﻤﺪًﺍ ﻳﺘﻠﻮ ﻓﻴﻤﺎ ﺃﻧﺰﻝ ﷲ ﺗﻌﺎﻟﻰ ﻋﻠﻴﻪ ۤﺍﻟﻢۤ ﺫَﻟِﻚَ ْٱﻟ ِﻜﺘَﺎﺏُ ﻻَ َﺭﻳ َ‬
‫ﺳﻤﻌﺘﻪ ﻗﺎﻝ ﻧﻌﻢ ﻗﺎﻝ ﻓﻤﺸﻰ ﺣﻴﻲ ﺑﻦ ﺃﺧﻄﺐ ﻓﻲ ﺃﻭﻟﺌﻚ ﺍﻟﻨﻔﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺇﻟﻰ ﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﻣﺤﻤﺪ ﺃﻟﻢ ﻳﺬﻛﺮ ﺃﻧﻚ ﺗﺘﻠﻮ ﻓﻴﻤﺎ ﺃﻧﺰﻝ‬
‫ﷲ ﻋﻠﻴﻚ‪ۤ :‬ﺍﻟﻢۤ ﺫَﻟِﻚَ ْٱﻟ ِﻜﺘَﺎﺏُ ؟ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻠﻰ‪ .‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺟﺎءﻙ ﺑﻬﺬﺍ ﺟﺒﺮﻳﻞ ﻣﻦ ﻋﻨﺪ ﷲ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻘﺪ ﺑﻌﺚ ﷲ ﻗﺒﻠﻚ‬
‫ﺃﻧﺒﻴﺎء‪ ،‬ﻣﺎ ﻧﻌﻠﻤﻪ ﺑﻴّﻦ ﻟﻨﺒﻲ ﻣﻨﻬﻢ ﻣﺎ ﻣﺪﺓ ﻣﻠﻜﻪ ﻭﻣﺎ ﺃﺟﻞ ﺃﻣﺘﻪ ﻏﻴﺮﻙ‪ .‬ﻓﻘﺎﻡ ﺣﻴﻲ ﺑﻦ ﺃﺧﻄﺐ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﻣﻦ ﻛﺎﻥ ﻣﻌﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻬﻢ‪ :‬ﺍﻷﻟﻒ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻟﻼﻡ‬
‫ﺛﻼﺛﻮﻥ‪ ،‬ﻭﺍﻟﻤﻴﻢ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻓﻬﺬﻩ ﺇﺣﺪﻯ ﻭﺳﺒﻌﻮﻥ ﺳﻨﺔ‪ ،‬ﺃﻓﺘﺪﺧﻠﻮﻥ ﻓﻲ ﺩﻳﻦ ﻧﺒﻲ ﺇﻧﻤﺎ ﻣﺪﺓ ﻣﻠﻜﻪ ﻭﺃﺟﻞ ﺃﻣﺘﻪ ﺇﺣﺪﻯ ﻭﺳﺒﻌﻮﻥ ﺳﻨﺔ؟ ﺛﻢ ﺃﻗﺒﻞ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ‬
‫ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻣﺤﻤﺪ ﻫﻞ ﻣﻊ ﻫﺬﺍ ﻏﻴﺮﻩ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺫﺍﻙ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻤﺺ ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺃﺛﻘﻞ ﻭﺃﻁﻮﻝ‪ ،‬ﺍﻷﻟﻒ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻟﻼﻡ ﺛﻼﺛﻮﻥ‪،‬‬
‫ﻭﺍﻟﻤﻴﻢ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻭﺍﻟﺼﺎﺩ ﺳﺒﻌﻮﻥ‪ ،‬ﻓﻬﺬﻩ ﺇﺣﺪﻯ ﻭﺛﻼﺛﻮﻥ ﻭﻣﺎﺋﺔ ﺳﻨﺔ‪ .‬ﻫﻞ ﻣﻊ ﻫﺬﺍ ﻳﺎ ﻣﺤﻤﺪ ﻏﻴﺮﻩ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﺫﺍﻙ؟ ﻗﺎﻝ‪ :‬ﺍﻟﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺃﺛﻘﻞ‬
‫ﻭﺃﻁﻮﻝ‪ ،‬ﺍﻷﻟﻒ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻟﻼﻡ ﺛﻼﺛﻮﻥ‪ ،‬ﻭﺍﻟﺮﺍء ﻣﺎﺋﺘﺎﻥ‪ ،‬ﻓﻬﺬﻩ ﺇﺣﺪﻯ ﻭﺛﻼﺛﻮﻥ ﻭﻣﺎﺋﺘﺎ ﺳﻨﺔ‪ .‬ﻓﻬﻞ ﻣﻊ ﻫﺬﺍ ﻳﺎ ﻣﺤﻤﺪ ﻏﻴﺮﻩ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪ :‬ﻣﺎﺫﺍ؟ ﻗﺎﻝ‪:‬‬
‫ﺯﺍﻟﻤﺮ‪ .‬ﻗﺎﻝ‪ :‬ﻫﺬﻩ ﺃﺛﻘﻞ ﻭﺃﻁﻮﻝ‪ ،‬ﺍﻷﻟﻒ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻟﻼﻡ ﺛﻼﺛﻮﻥ‪ ،‬ﻭﺍﻟﻤﻴﻢ ﺃﺭﺑﻌﻮﻥ‪ ،‬ﻭﺍﻟﺮﺍء ﻣﺎﺋﺘﺎﻥ‪ ،‬ﻓﻬﺬﻩ ﺇﺣﺪﻯ ﻭﺳﺒﻌﻮﻥ ﻭﻣﺎﺋﺘﺎﻥ‪ .‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻟﻘﺪ ﻟﺒﺲ ﻋﻠﻴﻨﺎ‬
‫ﻛﺜﻴﺮﺍ؟ ﺛﻢ ﻗﺎﻝ‪ :‬ﻗﻮﻣﻮﺍ ﻋﻨﻪ‪ ،‬ﺛﻢ ﻗﺎﻝ ﺃﺑﻮ ﻳﺎﺳﺮ ﻷﺧﻴﻪ ﺣﻴﻲ ﺑﻦ ﺃﺧﻄﺐ ﻭﻟﻤﻦ ﻣﻌﻪ ﻣﻦ ﺍﻷﺣﺒﺎﺭ‪ :‬ﻣﺎ ﻳﺪﺭﻳﻜﻢ‬ ‫ﺃﻗﻠﻴﻼ ﺃﻋﻄﻴﺖ ﺃﻡ ً‬‫ﺃﻣﺮﻙ ﻳﺎ ﻣﺤﻤﺪ ﺣﺘﻰ ﻣﺎ ﻧﺪﺭﻱ ً‬
‫ﻟﻌﻠﻪ ﻗﺪ ﺟﻤﻊ ﻫﺬﺍ ﻟﻤﺤﻤﺪ ﻛﻠﻪ ﺇﺣﺪﻯ ﻭﺳﺒﻌﻮﻥ‪ ،‬ﻭﺇﺣﺪﻯ ﻭﺛﻼﺛﻮﻥ ﻭﻣﺎﺋﺔ‪ ،‬ﻭﺇﺣﺪﻯ ﻭﺛﻼﺛﻮﻥ ﻭﻣﺎﺋﺘﺎﻥ‪ ،‬ﻭﺇﺣﺪﻯ ﻭﺳﺒﻌﻮﻥ ﻭﻣﺎﺋﺘﺎﻥ‪ ،‬ﻓﺬﻟﻚ ﺳﺒﻌﻤﺎﺋﺔ ﻭﺃﺭﺑﻊ‬
‫ﺏ َﻭﺃُﺧ َُﺮ‬ ‫َﺎﺏ ﻣِ ﻨْﻪُ ﺁَﻳَﺎﺕٌ ُﻣ ْﺤ َﻜ َﻤﺎﺕٌ ﻫ ﱠُﻦ ﺃ ُ ﱡﻡ ْﺍﻟ ِﻜﺘ َﺎ ِ‬
‫ﻋﻠَﻴْﻚَ ْﺍﻟ ِﻜﺘ َ‬
‫ﺳﻨﻴﻦ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻟﻘﺪ ﺗﺸﺎﺑﻪ ﻋﻠﻴﻨﺎ ﺃﻣﺮﻩ‪ .‬ﻓﻴﺰﻋﻤﻮﻥ ﺃﻥ ﻫﺆﻻء ﺍﻵﻳﺎﺕ ﻧﺰﻟﺖ ﻓﻴﻬﻢ‪» :‬ﻫ َُﻮ ﺍﻟﱠﺬِﻱ ﺃ َ ْﻧﺰَ َﻝ َ‬
‫ُﻣﺘَﺸَﺎﺑِ َﻬﺎﺕٌ « )‪ .(7 :3\89‬ﻓﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺴﺎﺋﺐ ﺍﻟﻜﻠﺒﻲ‪ ،‬ﻭﻫﻮ ﻣﻤﻦ ﻻ ﻳﺤﺘﺞ ﺑﻤﺎ ﺍﻧﻔﺮﺩ ﺑﻪ‪ ،‬ﺛﻢ ﻛﺎﻥ ﻣﻘﺘﻀﻰ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﺇﻥ ﻛﺎﻥ‬
‫ﺻﺤﻴ ًﺤﺎ ﺃﻥ ﻳﺤﺴﺐ ﻣﺎ ﻟﻜﻞ ﺣﺮﻑ ﻣﻦ ﺍﻟﺤﺮﻭﻑ ﺍﻷﺭﺑﻌﺔ ﻋﺸﺮ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﻭﺫﻟﻚ ﻳﺒﻠﻎ ﻣﻨﻪ ﺟﻤﻠﺔ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﺇﻥ ﺣﺴﺒﺖ ﻣﻊ ﺍﻟﺘﻜﺮﺭ ﻓﺄﻁﻢ ﻭﺃﻋﻈﻢ‪ ،‬ﻭﷲ‬
‫ﺃﻋﻠﻢ‪ .2‬ﻭﻗﺪ ﺟﺎء ﺫﻛﺮ ﻟﻬﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ‪.3‬‬
‫ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻐﺮﻣﻮﻥ ﺑﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ ﻟﻠﻘﺮﺁﻥ ﺇﻟﻰ ﺣﺪ ﺍﻟﻬﻮﺱ‪ ،‬ﻟِﺬﺍ ﻟﺠﺄ ﺑﻌﻀﻬﻢ ﻟﻸﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻹﺛﺒﺎﺕ ﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﻨﺪ ﷲ ‪ .‬ﻭﻳﻘﻮﻝ ﺃﺣﺪﻫﻢ ﻓﻲ ﻣﻘﺪﻣﺔ‬
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‫ﻛﺘﺎﺑﻪ‪:‬‬
‫ﺇﻥ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺮﻗﻤﻲ ﺍﻟﻤﺬﻫﻞ ﻟﻠﺤﺮﻭﻑ ﺍﻟﻤﻘﻄﻌﺔ ﻫﻮ ﺑﺮﻫﺎﻥ ﻣﺎﺩﻱ ﻭﺭﻳﺎﺿﻲ ﻋﻠﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﻣﻌﺠﺰﺍﺕ ﻭﻟﻴﺲ ﻛﺘﺎﺏ ﺃﺳﺎﻁﻴﺮ ﻛﻤﺎ ﻳﺪﻋﻲ ﺑﻌﺾ‬
‫ﺍﻟﻤﻠﺤﺪﻳﻦ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺤﻮﻱ ﺣﺮﻭﻓًﺎ ﻻ ﻣﻌﻨﻰ ﻟﻬﺎ‪ .‬ﻭﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﷲ ﺗﻌﺎﻟﻰ ﺑﻌﻠﻤﻪ ﺍﻟﻤﺴﺒﻖ ﻳﻌﻠﻢ ﺃﻧﻪ ﺳﻴﺄﺗﻲ ﻋﺼﺮ ﺗﺘﻄﻮﺭ ﻓﻴﻪ ﻋﻠﻮﻡ‬
‫ﻣﻘﻄﻌﺔ ﻓﻲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ‪ ،‬ﻭﺃﺧﻔﻰ ﺇﻋﺠﺎﺯﻫﺎ ﺣﺘﻰ ﺟﺎء ﻋﺼﺮ ﺍﻟﺮﻗﻤﻴﺎﺕ ﺍﻟﺬﻱ‬ ‫ﱠ‬ ‫ﺍﻟﺮﻳﺎﺿﻴﺎﺕ‪ ،‬ﻭﻳﻜﺜﺮ ﻓﻴﻪ ﺍﻟﻤﻠﺤﺪﻭﻥ‪ ،‬ﻟﺬﻟﻚ ﻓﻘﺪ ﺃﻭﺩﻉ ﻓﻲ ﻛﺘﺎﺑﻪ ﺣﺮﻭﻓًﺎ‬
‫ﻧﻌﻴﺸﻪ ﺍﻟﻴﻮﻡ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻟﺘﺤﺪﻱ ﺑﻬﺬﻩ ﺍﻟﺤﺮﻭﻑ ﺃﺑﻠﻎ ﻭﺃﻗﻮﻯ‪ .‬ﻭﻫﺬﺍ ﺷﺄﻥ ﺍﻟﻤﻌﺠﺰﺓ ﺗﺄﺗﻲ ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﺑﺮﻉ ﻓﻴﻪ ﺍﻟﻤﺸﻜﻜﻮﻥ‪ ،‬ﻟﺘﻌﺠﺰﻫﻢ ﻓﻲ ﺍﺧﺘﺼﺎﺻﻬﻢ‪،‬‬
‫ﻭﺗﺒﻴﻦ ﻟﻬﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﻼﻡ ﷲ ﺍﻟﺤﻖ‪.5‬‬
‫ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻋﻦ ﻣﻌﻨﺎﻫﺎ؟ ﻫﻞ ﻷﻧﻬﻢ ﻟﻢ ﻳﺴﻤﻌﻮﺍ ﺑﻬﺎ‬ ‫َ‬ ‫ﻭﻣﻦ ﺍﻟﻤﺴﺘﺒﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﻣﻦ ﺃﺻﻞ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻠﻮ ﻛﺎﻧﺖ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺑﺪﺍﻳﺔ‪ ،‬ﻟﻤﺎﺫﺍ ﻟﻢ ﻳﺴﺘﻔﺴﺮ ﺃﺣﺪ ٌ‬
‫ﺇﻻ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ؟ ﺃﻡ ﺃﻧﻬﺎ ﺃﺿﻴﻔﺖ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﻭﻓﺎﺗﻪ؟ ﺃﻡ ﻻ ﻋﻼﻗﺔ ﻟﻠﻨﺒﻲ ﻣﺤﻤﺪ ﺑﺎﻟﻘﺮﺁﻥ؟ ﺍﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﺗﻔﺴﻴﺮ ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﻟﻠﻄﺒﺮﻱ‪ ،‬ﺳﻮﺭﺓ‬
‫ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺣﻴﺚ ﻳﺴﺘﻌﺮﺽ ﻣﺨﺘﻠﻒ ﺍﻟﺘﻔﺴﻴﺮﺍﺕ ﺩﻭﻥ ﺫﻛﺮ ﻷﻱ ﺍﺳﺘﻔﺴﺎﺭ ﻣﻦ ﺍﻟﻨﺒﻲ‪ .6‬ﻭﻓﻲ ﻏﻴﺎﺏ ﺗﻔﺴﻴﺮ ﻣﻘﻨﻊ ﻟﻬﺬﻩ ﺍﻷﺣﺮﻑ ﻳﺠﺐ ﺍﺩﺭﺍﺟﻬﺎ ﺿﻤﻦ ﻣﺎ ﻳﺴﻤﻰ‬
‫ﺼﻞ ﻣﻨﻪ ﻋﻠﻰ ﻓﺎﺋﺪﺓ ﻭﻻ ﻋﻠﻰ ﻧﻔﻊ«‪ .7‬ﻭﻳﻼﺣﻆ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‬ ‫ﺴﻘَﻂ ﻭﻣﺎ ﻻ ﻳُﻌﺘﺪّ ﺑﻪ ﻣﻦ ﻛﻼﻡ ﻭﻏﻴﺮﻩ ﻭﻻ ﻳُﺤ َ‬ ‫»ﺍﻟﻠﻐﻮ« ﺍﻟﺬﻱ ﻳﻌﺮﻓﻪ ﻗﺎﻣﻮﺱ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪» :‬ﺍﻟ ﱠ‬
‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﻛﻠﻤﺎﺕ ﻏﻴﺮ ﻣﻔﻬﻮﻣﺔ ﺍﻟﻤﻌﻨﻰ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻛﻠﻤﺔ »ﺳﻼ« ﺗﻜﺮﺭﺕ ‪ 71‬ﻣﺮﺓ ﻓﻲ ﺳﻔﺮ ﺍﻟﻤﺰﺍﻣﻴﺮ‬
‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺍﻟﻘﺪﻳﻤﺔ ﻛﺎﻧﺖ‬ ‫ً‬ ‫ﻭﻣﺮﺗﺎﻥ ﻓﻲ ﺳﻔﺮ ﺣﺒﻘﻮﻕ )ﺍﻟﻔﺼﻞ ‪ 3 :3‬ﻭ‪ .(9‬ﻭﻻ ﺃﺣﺪ ﻳﻌﺮﻑ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺤﻘﻴﻘﻲ‪ .‬ﻭﻳﺬﻛﺮ ﻳﻮﺳﻒ ﺻﺪﻳﻖ ﺍﻥ‬
‫ﺗﺘﻀﻤﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺣﺮﻑ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻣﺨﻠﻔﺎﺕ ﻋﺎﺩﺓ ﺍﻟﻌﺮﺍﻓﻴﻦ‪ ،‬ﻭﺗﻌﻨﻲ ﺍﻥ ﺗﻠﻚ ﺍﻷﺣﺮﻑ ﺗﺘﻀﻤﻦ ﻛﻠﻤﺔ ﺑﺄﻛﻤﻠﻬﺎ‪.8‬‬
‫ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‬
‫ً‬
‫ﻛﺒﻴﺮﺍ ﻟﻤﻨﺎﻗﺸﺘﻬﺎ ﻭﺃﻟﻔﻮﺍ ﻓﻴﻬﺎ ﻛﺘﺒًﺎ ﺃﻁﻠﻘﻮﺍ ﻋﻠﻴﻬﺎ ﻋﺎﻣﺔ ﺗﻌﺒﻴﺮ‬ ‫ﱡ‬ ‫ً‬ ‫ً‬
‫ﻫﻨﺎﻙ ﻛﻠﻤﺎﺕ ﺍﺳﺘﻌﺼﻰ ﻓﻬﻤﻬﺎ ﻭﺑﺬﻝ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻭﺍﻟﻔﻘﻬﺎء ﻭﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻗﺪﻳ ًﻤﺎ ﻭﺣﺪﻳﺜﺎ ﺟﻬﺪ ًﺍ‬
‫ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ‪ .9‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻏﺮﻳﺒﺔ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻻ ﻳﻤﻜﻦ ﻓﻬﻤﻬﺎ ﺇﻻ ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺘﻲ ﺃﺧﺬﺕ ﻣﻨﻬﺎ‪ .‬ﻭﻳﻘﺪﺭ ﺍﻟﺒﻌﺾ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﺧﺬ‬
‫ﻣﺎ ﺑﻴﻦ ‪ %6‬ﻭ‪ %10‬ﻣﻦ ﻛﻠﻤﺎﺗﻪ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ‪ .‬ﻭﻗﺪ ﺃﺷﺮﻧﺎ ﺇﻟﻰ ﺫﻟﻚ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ‪.‬‬

‫ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﺸﺮﻳﻂ ‪ http://goo.gl/uu8qNs‬ﻭﻫﺬﺍ ﺍﻟﺸﺮﻳﻂ ‪ http://goo.gl/p9dIjj‬ﻭﻫﺬﺍ ﺍﻟﻨﺺ ‪ ،http://goo.gl/J56RkW‬ﻭﺍﻧﻈﺮ ﻧﻘﺪًﺍ ﻟﻬﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻓﻲ ﻣﻘﺎﻝ ﻟﻤﺴﻠﻢ‬ ‫‪1‬‬

‫)‪.(https://goo.gl/k2zYQ5‬‬
‫‪http://goo.gl/bR2KkT‬‬ ‫‪2‬‬

‫‪http://goo.gl/BWCuJW‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪ http://goo.gl/Sso9M3‬ﻭﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪ http://goo.gl/OoJniF‬ﻭﻫﺬﺍ ﺍﻟﺸﺮﻳﻂ ‪.https://goo.gl/lCo0dC‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﻋﺒﺪ ﺍﻟﺪﺍﺋﻢ ﺍﻟﻜﺤﻴﻞ‪ :‬ﺇﺷﺮﺍﻗﺎﺕ ﺍﻟﺮﻗﻢ ﺳﺒﻌﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.(http://goo.gl/NpXKa8) 17-16‬‬ ‫‪5‬‬

‫‪http://goo.gl/M2hpeI‬‬ ‫‪6‬‬

‫‪http://goo.gl/78O7eN‬‬ ‫‪7‬‬

‫‪ Seddik: Le Coran‬ﺹ ‪.69‬‬ ‫‪8‬‬

‫ﻳﻤﻜﻦ ﻟﻤﻦ ﻳﻬﻤﻪ ﺍﻷﻣﺮ ﻣﺘﺎﺑﻌﺔ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﺑﻌﺪ ﺁﻳﺔ ﻣﻦ ﺧﻼﻝ ﻣﻮﻗﻊ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ‪.http://goo.gl/1W8A67‬‬ ‫‪9‬‬

‫‪49‬‬
 ‫ﺃﺧﻄﺎء ﺍﻟﻨﺴﺎﺥ‬
‫ﺑﺪﻻ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻷﺧﻄﺎء ﻛﻤﺎ ﻛﺎﻧﺖ ﺗﻔﻌﻞ ﻋﺎﺋﺸﺔ‪ ،1‬ﺣﺎﻭﻝ‬ ‫ﻭﺍﻹﺑﻬﺎﻡ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﻳﻜﻮﻥ ﻧﺎﺗ ًﺠﺎ ﻋﻦ ﺃﺧﻄﺎء ﺍﻟﻨﺴﺎﺥ ﻓﻲ ﻛﺘﺎﺑﺔ ﺑﻌﺾ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻟﻜﻦ ً‬
‫ﻣﻌﻨﻰ ﻟﺘﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ ﺭﻏﻢ ﺍﻧﻪ ﺗﻢ ﺗﺼﺤﻴﺢ ﺑﻌﻀﻬﺎ ﻓﻲ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍءﺍﺕ‪ :‬ﺍﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻫﻮﺍﻣﺶ ﺍﻵﻳﺎﺕ‬ ‫ً‬ ‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﺍﺧﺘﻼﻕ‬
‫ُ‬
‫ﺻﻄﻨَ ْﻌﺘﻚَ = ﺍﺻﻄﻔﻴﺘﻚ( ﻭ‪ُ ) 85 :4\92‬ﻣﻘِﻴﺘﺎ = ﻣﺜﻴﺒﺎ( ﻭ‪) 100 :6\55‬ﺧ ََﺮﻗﻮﺍ = ﺧﻠﻘﻮﺍ( ﻭ‪:58\105‬‬ ‫ً‬ ‫ُ‬ ‫َ‬ ‫ﻄﻤِ ﺜ ُﻬﻦ = ﻳﻄﺌﻬﻦ( ﻭ‪) 41 :20\45‬ﺍ ْ‬ ‫ﱠ‬ ‫ْ‬ ‫‪) 56 :55\97‬ﻳَ ْ‬
‫ﺼﺐُ = ﺣﻄﺐ( ﻭ‪) 21 :45\65‬ﺍ ْﺟﺘ ََﺮﺣُﻮﺍ = ﺍﻗﺘﺮﻓﻮﺍ( ﻭ‪246 :2\87‬‬ ‫ﺎﺻﻔﺎ = ﻋﺎﺻﻔﺎ( ﻭ‪َ ) 98 :21\73‬ﺣ َ‬ ‫ً‬ ‫ﺸ ُﺰﻭﺍ = ﺍﻧﺘﺸﺮﻭﺍ( ﻭ‪) 69 :17\50‬ﻗ ِ‬
‫َ‬ ‫‪) 11‬ﺍ ْﻧ ُ‬
‫ﺴ ْﻴﺘ ُ ْﻢ = ﺣﺴﺒﺘﻢ(‪ .‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﻣﺎ ﻳﻬﻤﻨﺎ ﻓﻘﻂ ﺃﺧﻄﺎء ﺍﻟﻨﺴﺎﺥ ﻛﻤﺎ ﺟﺎءﺕ ﻓﻲ ﺍﻟﻤﺼﺤﻒ ﺍﻟﻤﺘﺪﺍﻭﻝ ﻭﺍﻟﺬﻱ ﻧﻨﻘﻠﻪ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﻭﻟﻴﺲ ﻓﻲ ﻣﺨﻄﻮﻁﺎﺕ‬ ‫ﻋ َ‬
‫) َ‬
‫ﺍﻟﻘﺮﺁﻥ‪.2‬‬
‫ﻋﺒﺎﺭﺍﺕ ﻏﺎﻣﻀﺔ‬
‫ﻭﻻ ﻳﻜﻔﻲ ﻓﻬﻢ ﺍﻟﻜﻠﻤﺎﺕ ﺑﻤﻔﺮﺩﻫﺎ ﻟﻔﻬﻢ ﺍﻵﻳﺔ‪ .‬ﻓﻘﺪ ﺗﺄﺗﻲ ﻛﻠﻤﺔ ﻣﻔﻬﻮﻣﺔ ﻭﻟﻜﻦ ﺿﻤﻦ ﻋﺒﺎﺭﺓ ﻏﺎﻣﻀﺔ‪ ،‬ﺇﻣﺎ ﻟﻴﻨﻘﺼﺎﻧﻬﺎ ﺑﻌﺾ ﻋﻨﺎﺻﺮﻫﺎ ﺃﻭ ﻷﻧﻬﺎ ﺣﺸﺮﺕ ﻓﻲ ﺍﻵﻳﺔ‬
‫ﺣﺸﺮﺍ ﺩﻭﻥ ﻋﻼﻗﺔ ﺑﻤﻀﻤﻮﻧﻬﺎ‪ ،‬ﻓﺘﻔﻨﻦ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﺷﺮﺣﻬﺎ ﺧﺎﺻﺔ ﺑﺎﻟﻠﺠﻮء ﺇﻟﻰ ﺍﻷﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ .‬ﻭﻗﺪ ﺃﺩﻯ ﻏﻤﻮﺽ ﺍﻟﻌﺒﺎﺭﺓ ﺇﻟﻰ ﺗﺒﺎﻳﻦ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ‪ .‬ﻓﻌﻠﻰ‬ ‫ً‬
‫ﺍﻟﺮﺳُﻮ ِﻝ ﻓَﻨَﺒَﺬْﺗ ُ َﻬﺎ‬ ‫ﻀﺔً ﻣِ ْﻦ ﺃَﺛ َ ِﺮ ﱠ‬ ‫ﺼ ُﺮﻭﺍ ﺑِ ِﻪ ﻓَﻘَﺒَﻀْﺖُ ﻗَ ْﺒ َ‬ ‫ﺼ ْﺮﺕُ ﺑِ َﻤﺎ ﻟَ ْﻢ ﻳَ ْﺒ ُ‬ ‫ﻱ‪ .‬ﻗَﺎ َﻝ ﺑَ ُ‬ ‫ﺎﻣِﺮ ﱡ‬‫ﺳ ِ‬ ‫َﻄﺒُﻚَ ﻳَﺎ َ‬ ‫ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺳﺮﺩﻩ ﻟﻘﺼﺔ ﺍﻟﻌﺠﻞ‪» :‬ﻗَﺎ َﻝ ﻓَ َﻤﺎ ﺧ ْ‬
‫ﺖ ﻟِﻲ ﻧَ ْﻔﺴِﻲ« )‪ .(96-95 :20\45‬ﻭﻻ ﻳﻌﺮﻑ ﻣﺎ ﻋﻼﻗﺔ ﺍﻟﺴﺎﻣﺮﻱ ﺑﻬﺬﻩ ﺍﻟﻘﺼﺔ ﻋﻠ ًﻤﺎ ﺃﻥ ﺍﻟﺴﺎﻣﺮﻳﻴﻦ ﻳﻨﺴﺒﻮﻥ ﺇﻟﻰ ﺟﺒﻞ ﺍﻟﺴﺎﻣﺮﺓ ﻓﻲ ﻓﻠﺴﻄﻴﻦ ﻭﻟﻢ‬ ‫ﺳ ﱠﻮﻟَ ْ‬ ‫َﻭ َﻛﺬَﻟِﻚَ َ‬
‫ﻮﻝ«‪ :‬ﻣﺎ ﻫﻲ ﻫﺬﻩ ﺍﻟﻘﺒﻀﺔ ﻭﻋﻦ ﺃﻱ ﺭﺳﻮﻝ‬ ‫ِ‬ ‫ﺳ‬
‫ُ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﺮ‬‫ِ‬ ‫َ‬ ‫ﺛ‬ ‫َ‬ ‫ﺃ‬ ‫ْ‬
‫ﻦ‬ ‫ﻣِ‬ ‫ً‬ ‫ﺔ‬‫ﻀ‬‫َ‬ ‫ﺒ‬
‫ْ‬ ‫َ‬ ‫ﻗ‬ ‫ْﺖُ‬
‫ﻀ‬ ‫ﺒ‬
‫َ‬ ‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﻓ‬ ‫»‬ ‫ﻋﺒﺎﺭﺓ‬ ‫ﻫﻨﺎ‬ ‫ﺗﻌﻨﻲ‬ ‫ﻣﺎﺫﺍ‬ ‫ﺍﻟﻮﺍﺿﺢ‬ ‫ﻏﻴﺮ‬ ‫ﻭﻣﻦ‬ ‫ﻣﻮﺳﻰ‪،‬‬ ‫ﺯﻣﻦ‬ ‫ﻓﻲ‬ ‫ﻣﻮﺟﻮﺩﻳﻦ‬ ‫ﻳﻜﻮﻧﻮﺍ‬
‫‪3‬‬
‫ﺗﺘﺤﺪﺙ؟‬
‫ﻋﻠَﻰ‬ ‫ﻋﻠَ ْﻴ ِﻪ ْﺍﻟ َﻤ ْﻮﺕَ َﻣﺎ ﺩ َﻟﱠ ُﻬ ْﻢ َ‬ ‫َﺎﺏ« )‪ (34 :38\38‬ﻭﻓﻲ ﻣﻜﺎﻥ ﺁﺧﺮ »ﻓَﻠَ ﱠﻤﺎ ﻗَ َ‬
‫ﻀ ْﻴﻨَﺎ َ‬ ‫ﺴﺪ ًﺍ ﺛ ُ ﱠﻢ ﺃَﻧ َ‬
‫ﻋﻠَﻰ ُﻛ ْﺮ ِﺳﻴِّ ِﻪ َﺟ َ‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﺳﻠﻴﻤﺎﻥ‪َ » :‬ﻭﻟَﻘَﺪْ ﻓَﺘَﻨﱠﺎ ﺳُﻠَ ْﻴ َﻤﺎﻥَ َﻭﺃ َ ْﻟﻘَ ْﻴﻨَﺎ َ‬
‫ﻴﻦ« )‪ .(14 :34\58‬ﻭﻣﻦ ﻏﻴﺮ ﺍﻟﻮﺍﺿﺢ ﻣﺎﺫﺍ‬ ‫ْ‬
‫ﺏ ﺍﻟ ُﻤ ِﻬ ِ‬ ‫ْ‬
‫ْﺐ َﻣﺎ ﻟَﺒِﺜﻮﺍ ﻓِﻲ ﺍﻟﻌَﺬَﺍ ِ‬ ‫ُ‬ ‫ﺖ ْﺍﻟ ِﺠ ﱡﻦ ﺃ ْﻥ ﻟَ ْﻮ ﻛَﺎﻧُﻮﺍ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ ﺍﻟﻐَﻴ َ‬
‫ْ‬ ‫َ‬ ‫ﺴﺄَﺗَﻪ ُ ﻓَﻠَ ﱠﻤﺎ ﺧ ﱠَﺮ ﺗَﺒَﻴﱠﻨَ ِ‬ ‫ﺽ ﺗ َﺄْﻛُ ُﻞ ﻣِ ْﻨ َ‬ ‫َﻣ ْﻮﺗِ ِﻪ ﺇِ ﱠﻻ ﺩ َﺍﺑﱠﺔُ ْﺍﻷ َ ْﺭ ِ‬
‫ﻳﻘﺼﺪ ﺍﻟﻘﺮﺁﻥ ﺑﻬﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ‪.‬‬
‫‪4‬‬

‫ﻭﺍﻵﻳﺎﺕ ﺍﻟﻐﺎﻣﻀﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﻴﺮﺓ ﺟﺪ ًﺍ ﻭﻗﺪ ﺣﺎﻭﻟﻨﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻤﺴﺘﻄﺎﻉ ﺇﻟﻘﺎء ﺍﻟﻀﻮء ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ‪ ،‬ﺧﺎﺻﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺮﺟﻮﻉ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ‬
‫ﺍﻟﺘﻲ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ‪.‬‬
‫ﺳﺠﻊ ﺍﻟﻜﻬﺎﻥ‬
‫َ‬ ‫َ‬ ‫ْ‬
‫ﺕ ِﺫﻛ ًﺮﺍ‪ .‬ﺇِ ﱠﻥ ﺇِﻟ َﻬ ُﻜ ْﻢ ﻟ َﻮﺍﺣِ ﺪٌ«‬ ‫ﱠ‬
‫ﺕ ﺯَ ﺟ ًْﺮﺍ‪ .‬ﻓَﺎﻟﺘﺎ ِﻟﻴَﺎ ِ‬ ‫ﺍﺟ َﺮﺍ ِ‬ ‫ﺎﻟﺰ ِ‬ ‫ﺻﻔﺎ‪ .‬ﻓَ ﱠ‬ ‫’‬ ‫ﺕ َ‬ ‫ﺼﺎﻓﺎ ِ‬ ‫ﱠ‬ ‫ﻭﺗﻀﺎﻑ ﺇﻟﻰ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻐﺎﻣﻀﺔ ﺁﻳﺎﺕ ﻻ ﻣﻌﻨﻰ ﻟﻬﺎ ﺗﺬﻛﺮﻧﺎ ﺑﺴﺠﻊ ﺍﻟﻜﻬﺎﻥ ﻣﺜﻞ » َﻭﺍﻟ ﱠ‬
‫)‪ .(4-1 :37\56‬ﻓﻤﺎ ﻣﻌﻨﻰ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻷﻭﻟﻰ ﻭﻣﺎ ﻋﻼﻗﺘﻬﺎ ﺑﻮﺣﺪﺍﻧﻴﺔ ﷲ؟ ﻭﻛﻴﻒ ﻳﻤﻜﻦ ﺍﻥ ﻳﻘﺴﻢ ﷲ ﺑﻤﺠﻬﻮﻝ ﻋﻠﻰ ﺍﻟﻤﻌﻠﻮﻡ؟ ﻭﻧﻔﺲ ﺍﻷﻣﺮ ﻳﻤﻜﻦ ﻗﻮﻟﻪ ﻋﻦ‬
‫ﻋﺪ ُﻭﻥَ ﻟَ َﻮﺍﻗِ ٌﻊ« )‪،(7-1 :77\33‬‬ ‫ﻋﺬْ ًﺭﺍ ﺃ َ ْﻭ ﻧُﺬْ ًﺭﺍ‪ .‬ﺇِﻧﱠ َﻤﺎ ﺗُﻮ َ‬ ‫ﺕ ِﺫ ْﻛ ًﺮﺍ‪ُ .‬‬ ‫ﺕ ﻓَ ْﺮﻗًﺎ‪ .‬ﻓَ ْﺎﻟ ُﻤ ْﻠ ِﻘﻴَﺎ ِ‬ ‫ﺕ ﻧَ ْﺸ ًﺮﺍ‪ .‬ﻓَ ْﺎﻟﻔ ِ‬
‫َﺎﺭﻗَﺎ ِ‬ ‫ﺼﻔًﺎ‪َ .‬ﻭﺍﻟﻨﱠﺎﺷ َِﺮﺍ ِ‬ ‫ﻋ ْ‬ ‫ﺕ َ‬ ‫ﺎﺻﻔَﺎ ِ‬ ‫ﺕ ﻋ ُْﺮﻓًﺎ‪ .‬ﻓَ ْﺎﻟﻌَ ِ‬ ‫ﺳ َﻼ ِ‬ ‫ﺍﻵﻳﺎﺕ » َﻭ ْﺍﻟ ُﻤ ْﺮ َ‬
‫ﻣﻌﻨﻰ ﻟﻬﺎ ﻭﻻ‬ ‫ً‬ ‫ﺕ ﺃ ْﻣ ًﺮﺍ« )‪ (6-1 :79\81‬ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻻ‬ ‫َ‬ ‫ْ‬
‫ﺳ ْﺒﻘًﺎ‪ .‬ﻓَﺎﻟ ُﻤﺪَﺑِّ َﺮﺍ ِ‬ ‫ﺕ َ‬ ‫ﺳ ْﺒ ًﺤﺎ‪ .‬ﻓَﺎﻟﺴﱠﺎﺑِﻘَﺎ ِ‬ ‫ﺕ َ‬ ‫ﻄﺎ‪َ .‬ﻭﺍﻟﺴﱠﺎﺑِ َﺤﺎ ِ‬ ‫ﺸ ً‬ ‫ﺕ ﻧَ ْ‬ ‫ﻄﺎ ِ‬ ‫ﺕ ﻏ َْﺮﻗًﺎ‪َ .‬ﻭﺍﻟﻨﱠﺎ ِﺷ َ‬ ‫ﻋﺎ ِ‬ ‫ﺎﺯ َ‬ ‫» َﻭﺍﻟﻨﱠ ِ‬
‫ﻓﺎﺋﺪﺓ‪ ،‬ﻭﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺗﺼﻨﻴﻔﻬﺎ ﻓﻲ ﺧﺎﻧﺔ ﺍﻟﻠﻐﻮ‪.‬‬
‫ﺍﻟﻔﺮﻕ ﺍﻟﺒﺎﻁﻨﻴﺔ ﻭﺍﻟﻔﺮﻗﺔ ﺍﻷﺣﻤﺪﻳﺔ‬
‫ﻣﻌﻨﻰ ﻣﺠﺎﺯﻳًﺎ‪ ،‬ﻳﺨﺘﻠﻒ ﻋﻦ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﻳﺮﻯ‬ ‫ً‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻛﻠﻤﺎﺕ‬ ‫ﻟﺒﻌﺾ‬ ‫ﺃﻋﻄﺖ‬ ‫ﺍﻟﺒﺎﻁﻨﻴﺔ‬ ‫ﺗﺠﺪﺭ ﺍﻹﺷﺎﺭﺓ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻔﺮﻕ‬
‫ﻣﺜﻼ‬‫ﻣﺜﻼ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (78 :43\63‬ﻭﻛﻠﻤﺔ ﺍﻟﺼﺮﺍﻁ )ﺃﻧﻈﺮ ً‬ ‫ﻣﺜﻼ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (69 :39\59‬ﻭﻛﻠﻤﺔ ﺣﻖ )ﺃﻧﻈﺮ ً‬ ‫ﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﺸﻴﻌﺔ ﺃﻥ ﻛﻠﻤﺔ ﻧﻮﺭ )ﺍﻧﻈﺮ ً‬
‫ﻣﺜﻼ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (35 :45\65‬ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻷﺋﻤﺔ‪ .‬ﻭﻋﻨﺪ ﺍﻟﻤﻮﺣﺪﻳﻦ ﺍﻟﺪﺭﻭﺯ‬ ‫ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (6 :1\5‬ﺗﻌﻨﻲ ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺃﻭ ﻭﻻﻳﺔ ﻋﻠﻲ‪ ،‬ﻭﻛﻠﻤﺔ ﺍﻵﻳﺎﺕ )ﺃﻧﻈﺮ ً‬
‫ﻛﻠﻤﺔ ﺣﺪﻭﺩ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﺪﻋﺎﺓ ﺍﻟﺨﻤﺴﺔ ﺍﻟﺬﻳﻦ ﺃﻅﻬﺮﻭﺍ ﺩﻳﻦ ﺍﻟﺘﻮﺣﻴﺪ ﺑﻴﻨﻤﺎ ﺗﻔﻬﻢ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﺎﻣﺔ ﺑﻤﻌﻨﻰ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺘﻲ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻴﻬﺎ ﺗﺤﺖ ﻁﺎﺋﻠﺔ‬
‫ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﻗﺪ ﺟﺎءﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﻋﺪﺓ ﺁﻳﺎﺕ ﻣﻨﻬﺎ ‪ 187 :2\87‬ﻭ‪ 229 :2\87‬ﻭ‪ .13 :4\92‬ﻭﻋﻠﻰ ﺍﻟﻨﻘﻴﺾ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺮﻕ‪ ،‬ﺗﺴﺘﺒﻌﺪ ﺍﻷﺣﻤﺪﻳﺔ‪ 5‬ﺍﻟﻤﻌﻨﻰ‬
‫ﻣﻌﻨﻰ ﺃﻗﺮﺏ ﺇﻟﻰ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺘﺮﻯ ﺍﻥ ﺍﻟﻬﺪﻫﺪ ﻳﺸﻴﺮ ﺇﻟﻰ ﺍﺳﻢ ﺷﺨﺺ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (20 :27\48‬ﻭﺍﻟﻨﻤﻞ ﻳﺸﻴﺮ ﺇﻟﻰ‬ ‫ً‬ ‫ﺍﻷﺳﻄﻮﺭﻱ ﻣﺤﺎﻭﻟﺔ ﺇﻋﻄﺎء ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﺳﻢ ﻗﺒﻴﻠﺔ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (18 :27\48‬ﻷﻧﻬﺎ ﺗﻌﺘﻘﺪ ﺃﻥ ﺍﻟﻬﺪﻫﺪ ﻭﺍﻟﻨﻤﻞ ﻻ ﻳﺘﻜﻠﻤﺎﻥ ﻛﻤﺎ ﺟﺎء ﻓﻲ ﺍﻷﺳﻄﻮﺭﺗﻴﻦ ﺍﻟﻘﺮﺁﻧﻴﺘﻴﻦ ﺫﺍﺕ ﺍﻷﺻﻞ ﺍﻟﻴﻬﻮﺩﻱ‪ ،‬ﻭﻫﻮ ﻣﺎ‬
‫ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ‪.‬‬
‫ﻧﺴﺒﺔ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺒﻬﻤﺔ‬
‫ﻳﺮﻯ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﺑﺄﻥ ﺃﻛﺜﺮ ﻣﻦ ﺭﺑﻊ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﺯﺍﻝ ﻣﺒﻬﻤﺎ ﺭﻏﻢ ﺟﻬﻮﺩ ﺍﻟﻜﺜﻴﺮﻳﻦ ﻓﻲ ﺗﻮﺿﻴﺢ ﻣﻌﺎﻧﻴﻪ ‪ ،‬ﻭﻳﺮﻯ ﺿﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﺑﺼﻮﺭﺓ ﺟﺬﺭﻳﺔ‬
‫‪6‬‬

‫ﻣﻌﺘﺒﺮﺍ ﺃﻥ ﻋﺪﻡ‬ ‫ً‬ ‫ﻋﻠﻰ ﺿﻮء ﺍﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻛﻤﺎ ﻓﻌﻞ ﻓﻲ ﻛﺘﺎﺑﻪ‪ .7‬ﻭﺇﺑﻬﺎﻡ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﻌﻴﻪ ﺇﻻ ﺍﻟﻤﺘﺮﺟﻢ‪ ،‬ﻷﻥ ﺍﻟﻘﺎﺭﻱء ﺍﻟﻌﺎﺩﻱ ﻳﻤﺮ ﻋﻠﻴﻬﺎ ﻣﺮﻭﺭ ﺍﻟﻜﺮﺍﻡ‪،‬‬
‫ﻣﻌﻨﻰ ﻟﻬﺎ ﺇﻟﻰ ﻛﺘﺐ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ 8‬ﺍﻟﺘﻲ ﺃﻗﺼﻰ ﻣﺎ ﻳﻤﻜﻦ ﺍﻥ‬ ‫ً‬ ‫ﻓﻬﻤﻬﺎ ﻗﺼﻮﺭ ﻣﻨﻪ ﻭﻟﻴﺲ ﻋﻴﺒًﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻧﺤﻴﻞ ﺍﻟﻘﺎﺭﻱء ﺑﺨﺼﻮﺹ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻐﺎﻣﻀﺔ ﻭﺍﻟﺘﻲ ﻻ‬
‫ﺗﻔﻴﺪﻩ ﻫﻮ ﺍﻟﺸﻌﻮﺭ ﺑﺄﻧﻨﺎ ﺃﻣﺎﻡ ﺃﺣﺎﺝٍ ﻭﺃﻟﻐﺎﺯ ﺗﻌﺼﻒ ﺑﺪﻋﻮﻯ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﻋﺼﻔًﺎ‪.‬‬

‫ﻳﺬﻛﺮ ﺍﻟﺴﻴﻮﻁﻲ‪» :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﻓﻲ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ ﺳﺄﻟﺖ ﻋﺎﺋﺸﺔ ﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺇﻥ ﻫﺬﺍﻥ ﻟﺴﺎﺣﺮﺍﻥ ﻭﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻭﺍﻟﻤﻘﻴﻤﻴﻦ‬ ‫‪1‬‬

‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﻤﺆﺗﻮﻥ ﺍﻟﺰﻛﺎﺓ ﻭﻋﻦ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﺍﻟﺬﻳﻦ ﻫﺎﺩﻭﺍ ﻭﺍﻟﺼﺎﺑﺌﻮﻥ ﻓﻘﺎﻟﺖ ﻳﺎ ﺑﻦ ﺃﺧﻲ ﻫﺬﺍ ﻋﻤﻞ ﺍﻟﻜﺘﺎﺏ ﺃﺧﻄﺌﻮﺍ ﻓﻲ ﺍﻟﻜﺘﺎﺏ« )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪.(536‬‬
‫ﻭﻓﻲ ﺃﺧﻄﺎء ﺍﻟﻜﺘﱠﺎﺏ ﺃﻧﻈﺮ ﺃﻳﻀًﺎ‪ :‬ﺍﺑﻦ ﺍﻟﺨﻄﻴﺐ‪ :‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﺹ ‪.46-41‬‬
‫ﻳﻤﻜﻦ ﻣﻘﺎﺭﻧﺔ ﺍﻟﻨﺺ ﺍﻟﺤﺎﻟﻲ ﺑﺎﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﻣﻦ ﺧﻼﻝ ﻧﺴﺨﺘﻲ ﺍﻟﻘﺮﺁﻥ ﻧﺴﺨﺔ ﻣﺘﺤﻒ ﻁﻮﺏ ﻗﺎﺑﻰ ﺳﺮﺍﻳﻰ )‪ (http://goo.gl/Y2JmCz‬ﻭﻧﺴﺨﺔ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺤﺴﻴﻨﻲ ﺍﻟﻘﺎﻫﺮﺓ‬ ‫‪2‬‬

‫)‪ .(http://goo.gl/wF8Uk1‬ﻭﺭﺩًﺍ ﻋﻠﻰ ﺳﺆﺍﻝ ﺑﺨﺼﻮﺹ ﺃﺧﻄﺎء ﺍﻟﻨﺴﺎﺥ ﻛﻤﺎ ﺟﺎءﺕ ﻓﻲ ﺣﻠﻘﺘﻴﻦ ﻣﻦ ﺑﺮﻧﺎﻣﺞ »ﺳﺆﺍﻝ ﺟﺮﻱء« )ﺍﻟﺤﻠﻘﺔ ﺍﻷﻭﻟﻰ ‪ http://goo.gl/E1O0Mg‬ﻭﺍﻟﺤﻠﻘﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ‪ ،(http://goo.gl/pscQi4‬ﻛﺘﺐ ﺃﺣﻤﺪ ﺻﺒﺤﻲ ﻣﻨﺼﻮﺭ ﺯﻋﻴﻢ ﺍﻟﻘﺮﺁﻧﻴﻴﻦ‪» :‬ﺍﻟﻘﻮﻝ ﺍﻟﻔﺼﻞ ﻫﻨﺎ ﻫﻮ ﻓﻲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺮﻗﻤﻲ ﺍﻟﻌﺪﺩﻱ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺜﺒﺖ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺤﻔﻮﻅ ﺑﺮﺳﻤﻪ ﻭﻁﺮﻳﻘﺔ‬
‫ﻛﺘﺎﺑﺘﻪ ﺍﻟﻔﺮﻳﺪﺓ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻫﺬﻩ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺍﻷﺧﻄﺎء ﺍﻟﻤﺰﻋﻮﻣﺔ ﻭﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺼﻨﻮﻋﺔ ﻻ ﺃﺳﺎﺱ ﻟﻬﺎ« )‪ .(http://goo.gl/dkwWXz‬ﻭﺳﻮﻑ ﻧﻌﻮﺩ ﻟﻺﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ ﻓﻲ ﻓﻘﺮﺓ ﻻﺣﻘﺔ‪.‬‬
‫ﺍﻧﻈﺮ ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ ﻟﻬﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ﻫﻨﺎ ‪http://goo.gl/af7tsT‬‬ ‫‪3‬‬

‫ﺃﻧﻈﺮ ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ ﻟﻬﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ﻫﻨﺎ ‪ http://goo.gl/t70Ln2‬ﻭﻫﻨﺎ ‪http://goo.gl/FH6Ez5‬‬ ‫‪4‬‬

‫ﺃﻧﻈﺮ ﻣﺠﻤﻮﻋﺔ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻜﺒﻴﺮ ﻟﻸﺣﻤﺪﻳﺔ ﻫﻨﺎ‪.http://goo.gl/HV4xov :‬‬ ‫‪5‬‬

‫‪ Luxenberg‬ﺹ ‪.108‬‬ ‫‪6‬‬

‫‪ Luxenberg‬ﺹ ‪.333‬‬ ‫‪7‬‬

‫ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪http://goo.gl/yJOKGa‬‬ ‫‪8‬‬

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 ‫ﺍﻟﻠﺠﻮء ﺇﻟﻰ ﺍﻟﻘﻮﺍﻣﻴﺲ‬
‫ﻭﻟﺘﺴﻬﻴﻞ ﻓﻬﻢ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺸﺎﺋﻜﺔ ﺍﻟﺘﻲ ﻗﺪ ﺗﺨﻔﻰ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء ﺍﻟﻤﺘﻮﺳﻂ‪ ،‬ﺃﻭ ﺣﺘﻰ ﺍﻟﺠﺎﻣﻌﻲ‪ ،‬ﺃﺿﻔﻨﺎ ﻓﻲ ﻫﻮﺍﻣﺶ ﻛﺘﺎﺑﻨﺎ ﻣﻌﺎﻧﻴﻬﺎ ﻣﺴﺘﻌﻴﻨﻴﻦ ﺑﺎﻟﻘﻮﺍﻣﻴﺲ‬
‫ﺍﻟﻤﺘﺨﺼﺼﺔ ﺑﺄﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻣﻌﺠﻢ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻭﺿﻊ ﻣﺠﻤﻊ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻣﻮﺳﻮﻋﺔ ﻣﻌﺎﻧﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺗﺄﻟﻴﻒ ﻫﺎﺩﻱ ﺣﺴﻦ ﺣﻤﻮﺩﻱ‪ ،‬ﻭﺗﻔﺴﻴﺮ‬
‫ﻣﻔﺮﺩﺍﺕ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺗﺄﻟﻴﻒ ﺳﻤﻴﺢ ﻋﺎﻁﻒ ﺍﻟﺰﻳﻦ )ﺍﻧﻈﺮ ﺍﻟﻤﺼﺎﺩﺭ ﻓﻲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ( ﻭﻣﻌﺠﻢ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻣﻮﻗﻊ ﺍﻟﻤﻌﺎﻧﻲ‪ ،1‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺇﻟﻰ ﺍﺧﺘﻼﻑ‬
‫ﻧﺎﺩﺭﺍ‪ .‬ﻭﺗﺠﺪﺭ ﺍﻹﺷﺎﺭﺓ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻻ ﺗﺴﺎﻋﺪ ﺩﺍﺋ ًﻤﺎ ﻋﻠﻰ ﻓﻬﻢ‬ ‫ﺗﻮﻓﻴﺮﺍ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء ﺇﻻ ً‬ ‫ً‬ ‫ﺍﻟﻤﻔﺴﺮﻳﻦ ﻓﻲ ﻓﻬﻤﻬﺎ‪ .‬ﻭﻗﺪ ﺗﻔﺎﺩﻳﻨﺎ ﺫﻛﺮ ﺍﻟﻤﺼﺪﺭ‬
‫ﻣﻌﻨﻰ ﻟﻠﻜﻠﻤﺎﺕ ﺍﻟﻤﺴﺘﻌﺼﻴﺔ‪ .‬ﻭﻗﺪ ﺗﻼﻋﺒﺖ ﺍﻟﻘﻮﺍﻣﻴﺲ ﺃﺣﻴﺎﻧًﺎ ﺑﺎﻟﻠﻐﺔ ﻟﺘﺒﺮﺋﺔ‬ ‫ً‬ ‫ﺇﻋﻄﺎء‬ ‫ﻭﺿﻌﻬﺎ‬ ‫ﻣﻦ‬ ‫ﺍﻟﻘﺼﺪ‬ ‫ﻭﻛﺎﻥ‬ ‫ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻷﻧﻬﺎ ﻭﺿﻌﺖ ﺑﻌﺪﻩ ﻭﻟﻴﺲ ﻗﺒﻠﻪ‬
‫ﻣﻌﺎﻥ ﻟﻠﻜﻠﻤﺎﺕ ﻭﻓﻘًﺎ ﻟﻤﺎ ﺗﻤﺨﻀﺖ ﻋﻨﻪ ﺩﺭﺍﺳﺔ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﺑﺎﻟﻠﻐﺔ ﺍﻷﻟﻤﺎﻧﻴﺔ ﻭﺍﻟﺘﻲ ﻟﻢ ﺗﺘﺮﺟﻢ ﺑﻌﺪ‬ ‫ٍ‬ ‫ﺔ‬ ‫ﺇﺿﺎﻓ‬ ‫ﺇﻟﻰ‬ ‫ﺍﻟﻠﺠﻮء‬ ‫ﺍﻟﻘﺮﺁﻥ‪ .2‬ﻭﻗﺪ ﺣﺎﻭﻟﻨﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ‬
‫ﻟﻠﻌﺮﺑﻴﺔ‪ ،‬ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﺍﻟﺘﺮﺟﻤﺔ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﻟﻠﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻛﺘﺎﺑﻪ‪ ،‬ﻛﻤﺎ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ ﻛﺘﺎﺏ ‪ Gabriel Sawma‬ﺑﺎﻟﻠﻐﺔ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﺃﻳﻀًﺎ‪ ،‬ﻭﻛﻼﻫﻤﺎ ﺣﺎﻭﻻ‬
‫ﺗﻔﺴﻴﺮ ﻛﻠﻤﺎﺕ ﻭﻋﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ‪ .‬ﻛﻤﺎ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻰ ﻛﺘﺐ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﻭﻳﻮﺳﻒ ﺍﻟﺼﺪﻳﻖ ﻓﻴﻤﺎ ﻳﺨﺺ ﺗﺄﺛﻴﺮ ﺍﻟﻠﻐﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻋﻠﻰ‬
‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺍﻧﻨﺎ ﻧﺘﻔﻖ ﻣﻌﻬﻢ ﻓﻲ ﻛﻞ ﻣﺎ ﺟﺎء ﻓﻲ ﻛﺘﺒﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻤﻔﻴﺪ ﺍﺧﺬ ﺭﺃﻳﻬﻢ ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ ﻓﻲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻠﺠﻮء ﻓﻘﻂ‬
‫ﺇﻟﻰ ﻛﺘﺐ ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﻘﺪﻳﻤﺔ ﻭﺍﻟﺤﺪﻳﺜﺔ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﺍﻟﺘﻲ ﻳﺠﻬﻞ ﻣﺆﻟﻔﻮﻫﺎ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﻭﻳﺘﺠﺎﻫﻠﻮﻥ ﻣﺼﺎﺩﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪.‬‬
‫ﺩ( ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺎﺕ ﺑﻐﻴﺮ ﻣﻌﻨﺎﻫﺎ ﻭﻧﻈﺮﻳﺔ ﺍﻟﺘﻀﻤﻴﻦ‬
‫ً‬
‫ﺣﺎﻭﻝ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻭﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺗﺒﺮﻳﺮ ﻫﺬﻩ ﺍﻷﺧﻄﺎء ﺑﻤﺎ ﻳﺴﻤﻮﻧﻪ »ﻧﻈﺮﻳﺔ ﺍﻟﺘﻀﻤﻴﻦ«‪ .‬ﻭﻭﻓﻘﺎ ﻟﻬﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﻳﻤﻜﻦ ﻟﻔﻌﻞ ﺃﻥ ﻳﺄﺧﺬ ﻣﻌﻨﻰ ﻓﻌﻞ ﺁﺧﺮ‬
‫ﺑﺪﻻ ﻣﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻮﺟﻮﺩ ﺧﻄﺄ‪ .‬ﻭﻧﻌﻄﻲ ﻫﻨﺎ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ‪:‬‬ ‫ﻭﺣﻜﻤﻪ ﻓﻲ ﺍﻟﺘﻌﺪﻱ ﻭﺍﻟﻠﺰﻭﻡ‪ .‬ﻭﻳﻨﺘﺞ ﻋﻦ ﺫﻟﻚ ﺗﺤﺮﻳﻒ ﺍﻟﻤﻌﻨﻰ ﻭﺗﻐﻴﻴﺮ ﺍﻟﺪﻻﻟﺔ ً‬
‫َﻭ ِﺇﺫَﺍ َﺟﺎ َء ُﻫ ْﻢ ﺃ َ ْﻣ ٌﺮ ﻣِﻦَ ْﺍﻷ َ ْﻣ ِﻦ ﺃ َ ِﻭ ْﺍﻟﺨ َْﻮﻑِ ﺃَﺫَﺍﻋُﻮﺍ ﺑِ ِﻪ )‪ .(83 :4\92‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﺫﺍﻋﻮﻩ‪ .‬ﻭﻟﻜﻦ ﺃُﻋﺘﺒﺮ ﻓﻌﻞ »ﺃَﺫَﺍﻋُﻮﺍ« ﺑﻤﻌﻨﻰ »ﺗﺤﺪﺛﻮﺍ«‬ ‫‪-‬‬
‫ﻋﺰَ ُﻣﻮﺍ ﻋﻠﻰ ﺍﻟﻄﻼﻕ‪ .‬ﻭﻟﻜﻦ ﺃﻋﺘﺒﺮ ﻓﻌﻞ » َﻋﺰَ ُﻣﻮﺍ« ﺑﻤﻌﻨﻰ »ﻧﻮﻭﺍ«‬ ‫ُ‬ ‫ﻋﻠِﻴ ٌﻢ )‪ .(227 :2\87‬ﻭﺍﻟﺼﺤﻴﺢ‪َ :‬‬ ‫ﺳﻤِ ﻴ ٌﻊ َ‬ ‫}َ َ‬ ‫ﱠ‬
‫ﻋﺰَ ُﻣﻮﺍ ﺍﻟﻄ َﻼﻕَ ﻓَﺈ ِ ﱠﻥ ﱠ‬ ‫َﻭﺇِ ْﻥ َ‬ ‫‪-‬‬
‫َﻭ َﻻ ﺗ ُ ْﻠﻘُﻮﺍ ﺑِﺄ َ ْﻳﺪِﻳ ُﻜ ْﻢ ِﺇﻟَﻰ ﺍﻟﺘ ﱠ ْﻬﻠُ َﻜ ِﺔ )‪ .(195 :2\87‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺗ ُ ْﻠﻘُﻮﺍ ﺃ َ ْﻳﺪِﻳ ُﻜ ْﻢ‪ .‬ﻭﻟﻜﻦ ﺃُﻋﺘﺒﺮ ﻓﻌﻞ »ﺗ ُ ْﻠﻘُﻮﺍ« ﺑﻤﻌﻨﻰ »ﺗﻔﻀﻮﺍ«‬ ‫‪-‬‬
‫ُ‬ ‫ْ‬ ‫ُ‬
‫َﻭ َﻣ ْﻦ ﻳ ُِﺮﺩْ ﻓِﻴ ِﻪ ﺑِﺈِﻟ َﺤﺎ ٍﺩ ﺑِﻈﻠ ٍﻢ )‪ .(25 :22\103‬ﻭﺍﻟﺼﺤﻴﺢ‪َ :‬ﻭ َﻣ ْﻦ ﻳ ُِﺮﺩْ ﻓِﻴ ِﻪ ﺇﻟﺤﺎﺩًﺍ ﺑِﻈﻠ ٍﻢ‪ .‬ﻭﻟﻜﻦ ﺃﻋﺘﺒﺮ ﻓﻌﻞ »ﻳ ُِﺮ ْﺩ« ﺑﻤﻌﻨﻰ »ﻳﻬﻢ«‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫‪-‬‬
‫ْ‬ ‫ﱠ‬ ‫َ‬
‫ﻋﻠﻰ ﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ )‪ .(54 :5\112‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃﺫِﻟ ٍﺔ ﻟﻠ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ‪ .‬ﻭﻟﻜﻦ‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬
‫ﻑ ﻳَﺄﺗِﻲ } ُ ﺑِﻘ ْﻮ ٍﻡ ﻳُﺤِ ﺒﱡ ُﻬ ْﻢ َﻭﻳُﺤِ ﺒﱡﻮﻧَﻪ ُ ﺃﺫِﻟ ٍﺔ َ‬ ‫ﱠ‬ ‫ْ‬ ‫ﺴ ْﻮ َ‬ ‫َ‬
‫ﻋﻦ ﺩِﻳﻨِ ِﻪ ﻓ َ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬
‫‪ -‬ﻳَﺎ ﺃﻳﱡ َﻬﺎ ﺍﻟﺬِﻳﻦَ ﺁ َﻣﻨﻮﺍ َﻣﻦ ﻳَ ْﺮﺗﺪ ﻣِ ﻨﻜ ْﻢ َ‬ ‫ﱠ‬ ‫َ‬
‫ﺃُﻋﺘﺒﺮ »ﺃَﺫِﻟﱠ ٍﺔ« ﺑﻤﻌﻨﻰ »ﺍﻟﺘﻌﻄﻒ ﻭﺍﻟﺘﺤﻨﻦ«‬
‫ﺼﻴﺒَ ُﻬ ْﻢ ﻓِﺘْﻨَﺔ ٌ )‪ .(63 :24\102‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻳُﺨَﺎ ِﻟﻔُﻮﻥَ ﺃ َ ْﻣﺮﻩ‪ .‬ﻭﻟﻜﻦ ﺃُﻋﺘﺒﺮ ﻓﻌﻞ »ﻳُﺨَﺎ ِﻟﻔُﻮﻥَ « ﺑﻤﻌﻨﻰ »ﻳﺨﺮﺟﻮﻥ«‬ ‫ﻋ ْﻦ ﺃ َ ْﻣ ِﺮ ِﻩ ﺃ َ ْﻥ ﺗ ُ ِ‬ ‫‪ -‬ﻓَ ْﻠﻴَ ْﺤﺬَ ِﺭ ﺍﻟﱠﺬِﻳﻦَ ﻳُﺨَﺎ ِﻟﻔُﻮﻥَ َ‬
‫ِﻑ« ﺑﻤﻌﻨﻰ »ﺍﻗﺘﺮﺏ«‬ ‫ُ‬
‫ﺾ ﺍﻟﺬِﻱ ﺗ َ ْﺴﺘ َ ْﻌ ِﺠﻠﻮﻥَ )‪ .(72 :27\48‬ﻭﺍﻟﺼﺤﻴﺢ‪َ :‬ﺭ ِﺩﻓَ ُﻜ ْﻢ‪ .‬ﻭﻟﻜﻦ ﺃﻋﺘﺒﺮ » َﺭﺩ َ‬ ‫ُ‬ ‫ﱠ‬ ‫ِﻑ ﻟ ُﻜ ْﻢ ﺑَ ْﻌ ُ‬ ‫َ‬ ‫ﺴﻰ ﺃ َ ْﻥ ﻳَ ُﻜﻮﻥَ َﺭﺩ َ‬ ‫ﻋ َ‬‫‪ -‬ﻗُ ْﻞ َ‬
‫ﺻﻠِﺢْ « ﺑﻤﻌﻨﻰ »ﻭﺑﺎﺭﻙ«‬ ‫ﺻ ِﻠ ْﺢ ﻟِﻲ ﺫ ُ ِ ّﺭﻳﱠﺘِﻲ‪ .‬ﻭﻟﻜﻦ ﺃُﻋﺘﺒﺮ » َﻭﺃ َ ْ‬ ‫ﺻﻠِﺢْ ﻟِﻲ ﻓِﻲ ﺫ ُ ِ ّﺭﻳﱠﺘِﻲ )‪ .(15 :46\66‬ﻭﺍﻟﺼﺤﻴﺢ‪َ :‬ﻭﺃ َ ْ‬ ‫َﻭﺃ َ ْ‬ ‫‪-‬‬
‫ﺚ« ﺑﻤﻌﻨﻰ‬ ‫ﺍﻟﺮﻓَ ُ‬ ‫ُ‬
‫ﺴﺎﺋِ ُﻜ ْﻢ‪ .‬ﻭﻟﻜﻦ ﺃﻋﺘﺒﺮ » ﱠ‬ ‫ﺚ ﻣﻊ ﻧِ َ‬ ‫ﺍﻟﺮﻓَ ُ‬
‫ﺴﺎﺋِ ُﻜ ْﻢ‪ ،‬ﺃﻭ ﱠ‬ ‫ﺚ ﺑﻨ ِ َ‬ ‫ﺍﻟﺮﻓَ ُ‬
‫ﺴﺎﺋِ ُﻜ ْﻢ )‪ .(187 :2\87‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﱠ‬ ‫ﺚ ﺇِﻟَﻰ ﻧِ َ‬ ‫ﺍﻟﺮﻓَ ُ‬‫ﺼﻴَ ِﺎﻡ ﱠ‬ ‫‪ -‬ﺃﺣِ ﱠﻞ ﻟَ ُﻜ ْﻢ ﻟَ ْﻴﻠَﺔَ ﺍﻟ ِ ّ‬‫ُ‬
‫»ﺍﻹﻓﻀﺎء«‪.‬‬
‫ﻭﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺍﻥ ﺍﻟﺘﻀﻤﻴﻦ ﻳﺸﻤﻞ ﻟﻴﺲ ﻓﻘﻂ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﺑﻞ ﺣﺮﻭﻑ ﺍﻟﺠﺮ ﺃﻳﻀًﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺍﻥ ﺣﺮﻑ ﺟﺮ ﺟﺎء ﻳﺘﻀﻤﻦ ﻣﻌﻨﻰ ﺣﺮﻑ ﺟﺮ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻄﻠﻖ‬
‫ﻋﻠﻴﻪ ﺍﻟﺘﻨﺎﻭﺏ ﺃﻭ ﺍﻟﺘﻌﺎﻭﺭ‪ .3‬ﻭﻗﺪ ﺫﻛﺮ ﻓﺎﺿﻞ ﻗﺮﺍﺑﺔ ‪ 200‬ﺁﻳﺔ ﺟﺎء ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﻟﺘﻀﻤﻴﻦ‪ 4‬ﻭﻧﻌﻄﻲ ﻫﻨﺎ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ‪:‬‬
‫‪ -‬ﺣﺮﻑ ﺍﻟﺒﺎء‪ :‬ﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ »ﻓﻲ« ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ »ﻓَﺎ ِﻛ ِﻬﻴﻦَ ِﺑ َﻤﺎ ﺁَﺗ َﺎ ُﻫ ْﻢ َﺭﺑﱡ ُﻬ ْﻢ« )‪ (18 :52\76‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻓَﺎ ِﻛ ِﻬﻴﻦَ ﻓﻴﻤﺎ ﺁَﺗ َﺎ ُﻫ ْﻢ َﺭﺑﱡ ُﻬ ْﻢ‪ .‬ﻭﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ ﻻﻡ ﻓﻲ‬
‫ﻴﺮﺍ«‬ ‫ﺍﻵﻳﺔ »ﻧَﺤْ ﻦُ ﺃَ ْﻋﻠَ ُﻢ ِﺑ َﻤﺎ ﻳَ ْﺴﺘَﻤِ ﻌُﻮﻥَ ﺑِ ِﻪ« )‪ (47 :17\50‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻧَﺤْ ُﻦ ﺃ َ ْﻋﻠَ ُﻢ ِﺑ َﻤﺎ ﻳَ ْﺴﺘَﻤِ ﻌُﻮﻥَ ﻟﻪ‪ .‬ﻭﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ ﻋﻦ ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ »ﻓَﺎﺳْﺄ َ ْﻝ ﺑِ ِﻪ َﺧ ِﺒ ً‬
‫)‪ (59 :25\42‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻓَﺎﺳْﺄ َ ْﻝ ﻋﻨﻪ َﺧ ِﺒ ً‬
‫ﻴﺮﺍ‬
‫ْ‬
‫ﺼ َﻼﺓِ ﻓﻲ ﻳَ ْﻮ ِﻡ ﺍﻟ ُﺠ ُﻤﻌَﺔِ‪.‬‬ ‫ِﻱ ﻟِﻠ ﱠ‬ ‫ﻣِﻦ ﻳَ ْﻮ ِﻡ ﺍﻟ ُﺠ ُﻤﻌَ ِﺔ« )‪ (9 :62\110‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺇِﺫَﺍ ﻧُﻮﺩ َ‬ ‫ْ‬ ‫ﺼ َﻼﺓِ ْ‬ ‫ِﻱ ﻟِﻠ ﱠ‬ ‫‪ -‬ﺣﺮﻑ ﻣﻦ‪ :‬ﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ »ﻓﻲ« ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ »ﺇِﺫَﺍ ﻧُﻮﺩ َ‬
‫}ِ‪ .‬ﻭﺗﺄﺗﻲ‬ ‫ﻈﻮﻧَﻪُ ﺑﺄ َ ْﻣ ِﺮ ﱠ‬ ‫}« )‪ (11 :13\96‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻳَ ْﺤﻔَ ُ‬ ‫ﻈﻮﻧَﻪ ُ ﻣِ ْﻦ ﺃ َ ْﻣ ِﺮ ﱠ ِ‬ ‫ﻭﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ ﺍﻟﺒﺎء ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ »ﻟَﻪُ ُﻣﻌَ ِﻘّﺒَﺎﺕٌ ﻣِ ْﻦ ﺑَﻴ ِْﻦ ﻳَﺪَ ْﻳ ِﻪ َﻭﻣِ ْﻦ ﺧ َْﻠ ِﻔ ِﻪ ﻳَ ْﺤﻔَ ُ‬
‫ﺼ ْﺮﻧَﺎﻩ ُ ﻋﻠﻰ ْﺍﻟﻘَ ْﻮ ِﻡ ﺍﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ‪.‬‬ ‫ﺼ ْﺮﻧَﺎﻩ ُ ﻣِ ﻦَ ْﺍﻟﻘَ ْﻮ ِﻡ ﺍﻟﱠﺬِﻳ َﻦ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ« )‪ (77 :21\73‬ﻭﺍﻟﺼﺤﻴﺢ‪َ :‬ﻭﻧَ َ‬ ‫ﺑﻤﻌﻨﻰ ﻋﻠﻰ ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ » َﻭﻧَ َ‬
‫‪ -‬ﺣﺮﻑ ﻓﻲ‪ :‬ﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ »ﺍﻟﺒﺎء« ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ » َﺟﻌَ َﻞ ﻟَ ُﻜ ْﻢ ﻣِ ْﻦ ﺃ َ ْﻧﻔُ ِﺴ ُﻜ ْﻢ ﺃ َ ْﺯ َﻭﺍﺟًﺎ َﻭﻣِﻦَ ْﺍﻷ َ ْﻧﻌَ ِﺎﻡ ﺃ َ ْﺯ َﻭﺍﺟًﺎ ﻳَﺬْ َﺭ ُﺅ ُﻛ ْﻢ ﻓِﻴ ِﻪ« )‪ (11 :42\62‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻳَﺬْ َﺭ ُﺅﻛ ْﻢُ‬
‫ﺻ ِﻠّﺒَﻨﱠ ُﻜ ْﻢ ﻋﻠﻰ ُﺟﺬُﻭﻉِ ﺍﻟﻨﱠ ْﺨ ِﻞ‪.‬‬ ‫ﺻ ِﻠّﺒَﻨﱠ ُﻜ ْﻢ ﻓِﻲ ُﺟﺬُﻭﻉِ ﺍﻟﻨﱠ ْﺨ ِﻞ« )‪ (71 :20\45‬ﻭﺍﻟﺼﺤﻴﺢ‪َ :‬ﻭ َﻷ ُ َ‬ ‫ﺑﻪ‪ .‬ﻭﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ ﻋﻠﻰ ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ » َﻭ َﻷ ُ َ‬
‫ﻋ ْﻦ ﺃ َ ْﻣ ِﺮ ِﻩ« )‪ (63 :24\102‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻓَ ْﻠﻴَ ْﺤﺬَ ِﺭ ﺍﻟﱠﺬِﻳﻦَ ﻳُﺨَﺎ ِﻟﻔُﻮﻥَ ﺑﻌﺪ ﺃ َ ْﻣ ِﺮﻩِ‪.‬‬ ‫‪ -‬ﺣﺮﻑ ﻋﻦ‪ :‬ﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ »ﺑﻌﺪ« ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ »ﻓَ ْﻠﻴَ ْﺤﺬَ ِﺭ ﺍﻟﱠﺬِﻳﻦَ ﻳُﺨَﺎ ِﻟﻔُﻮﻥَ َ‬
‫ﺑﺎﻟ َﻬ َﻮﻯ‪ .‬ﻭﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ ﻣﻦ ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ » َﻳ ْﻘﺒَ ُﻞ ﺍﻟﺘ ﱠ ْﻮﺑَﺔَ‬ ‫ﻋ ِﻦ ْﺍﻟ َﻬ َﻮﻯ« )‪ (3 :53\23‬ﻭﺍﻟﺼﺤﻴﺢ‪َ :‬ﻭ َﻣﺎ َﻳ ْﻨﻄِ ﻖُ ْ‬ ‫ﻭﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ ﺑﺎء ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ » َﻭ َﻣﺎ َﻳ ْﻨﻄِ ﻖُ َ‬
‫ﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ« )‪ (25 :42\62‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻳَ ْﻘ َﺒ ُﻞ ﺍﻟﺘ ﱠ ْﻮ َﺑﺔَ ﻣﻦ ِﻋﺒَﺎ ِﺩ ِﻩ‬ ‫َ‬
‫ﺎﺭ ﻳُ ْﻔﺘَﻨُﻮﻥَ‪.‬‬
‫ﺎﺭ ﻳُ ْﻔﺘَﻨُﻮﻥَ « )‪ (13 :51\6‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﻳَ ْﻮ َﻡ ُﻫ ْﻢ ﻓﻲ ﺍﻟﻨﱠ ِ‬ ‫ﻋﻠَﻰ ﺍﻟﻨﱠ ِ‬ ‫‪ -‬ﺣﺮﻑ ﻋﻠﻰ‪ :‬ﺗﺄﺗﻲ ﺑﻤﻌﻨﻰ »ﻓﻲ« ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ »ﻳَ ْﻮ َﻡ ُﻫ ْﻢ َ‬
‫ﻗﻮﻻ ﻣﺨﺘﻠﻘًﺎ ﻳﻬﺪﻡ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻠﻐﻮﻱ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺤﺎﻭﻟﻴﻦ ﺍﻳﺠﺎﺩ ﺗﺨﺮﻳﺠﺎﺕ ﺃﺧﺮﻯ‪ .5‬ﻭﻟﻜﻨﻨﺎ‬ ‫ﻭﺇﻋﺠﺎﺯﺍ‪ ،‬ﻳﻌﺘﺒﺮﻩ ﺍﺧﺮﻭﻥ ً‬ ‫ً‬ ‫ﻭﺑﻴﻨﻤﺎ ﻳﺮﻯ ﺍﻟﺒﻌﺾ ﻓﻲ ﺍﻟﺘﻀﻤﻴﻦ ﺑﻼﻏﺔ‬
‫ﻟﻦ ﻧﻌﻴﺮ ﺍﻫﺘﻤﺎ ًﻣﺎ ﻻ ﻟﻬﺬﻩ ﺍﻟﺤﻴﻞ ﻭﻻ ﻟﻠﺘﺨﺮﻳﺠﺎﺕ‪ ،‬ﻭﺳﻮﻑ ﻧﺪﺭﺝ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻭﻏﻴﺮﻫﺎ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺿﻤﻦ ﺃﺧﻄﺎء ﺍﻟﻘﺮﺁﻥ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻣﻌﺘﺒﺮﻳﻦ ﺍﻥ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ‬
‫ﻗﺪ ﺟﺎﻧﺐ ﺍﻟﺼﻮﺍﺏ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻷﻓﻌﺎﻝ ﺃﻭ ﺍﻟﺤﺮﻭﻑ‪ .‬ﻭﺣﺘﻰ ﻳﺮﻯ ﺍﻟﻘﺎﺭﻱء ﻭﺳﻊ ﻣﺨﻴﻠﺔ ﺍﻟﻤﺆﻟﻔﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺫﻛﺮﻧﺎ ﺍﻟﺘﺒﺮﻳﺮ ﺑﺎﻟﺘﻀﻤﻴﻦ ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﻛﺘﺎﺏ‬
‫ﻓﺎﺿﻞ‪ :‬ﺍﻟﺘﻀﻤﻴﻦ ﺍﻟﻨﺤﻮﻱ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻫﻮ ﺃﺷﻤﻞ ﻛﺘﺎﺏ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‪.‬‬
‫ﻭﻟﻜﻦ ﻣﺎ ﻫﻲ ﺃﺳﺒﺎﺏ ﻫﺬﻩ ﺍﻷﺧﻄﺎء؟ ﻫﻞ ﻫﻮ ﺍﻟﻤﺮﺽ ﺍﻟﻨﻔﺴﻲ ﺍﻟﻤﻌﺮﻭﻑ ﺑﺎﺿﻄﺮﺍﺏ ﺍﻟﻠﻐﺔ؟ ﺃﻡ ﺍﻥ ﻟﻐﺔ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻟﻢ ﺗﻜﻦ ﺍﻟﻌﺮﺑﻴﺔ؟ ﺃﻡ ﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺘﺮﺟﻢ ﻣﻦ‬
‫ﺳﻬﻮﺍ؟ ﻧﺮﻯ ﺿﺮﻭﺭﺓ ﺗﺤﻠﻴﻞ ﻫﺬﻩ ﺍﻷﺧﻄﺎء ﺑﻌﻴﺪ ًﺍ‬ ‫ﻟﻐﺔ ﺃﺧﺮﻯ ﻓﺘﻢ ﺍﻟﻤﺤﺎﻓﻈﺔ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺎﺕ ﺃﻭ ﺣﺮﻭﻑ ﺍﻟﺠﺮ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻷﺻﻠﻴﺔ؟ ﺃﻡ ﺍﻥ ﻳﺪ ﺍﻟﻨﺴﺎﺥ ﻟﻌﺒﺖ ﻓﻴﻪ ً‬
‫ﺠﺎﺯﺍ ﻟﻐﻮ ًﻳﺎ‪.‬‬ ‫ﻋﻦ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺪﻳﻨﻲ ﺍﻟﺬﻱ ﻳﺮﻯ ﻓﻲ ﻛﻞ ﺧﻄﺄ ﻟﻐﻮﻱ ﺑﻼﻏﺔ ﻭﺇﻋ ً‬

‫‪http://goo.gl/UufzDp‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 146 :37\56‬ﻓﻴﻤﺎ ﻳﺨﺺ ﻛﻠﻤﺔ ﻳﻘﻄﻴﻦ‪.‬‬ ‫‪2‬‬

‫ﺍﻧﻈﺮ ﻣﻘﺎﻝ ﺻﺒﺎﺡ ﻣﺤﻤﺪ ﺣﺴﻴﻦ‪ :‬ﺑﻼﻏﺔ ﺗﻌﺎﻭﺭ ﺣﺮﻭﻑ ﺍﻟﺠﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ )‪.(http://goo.gl/cFsYj1‬‬ ‫‪3‬‬

‫ﻓﺎﺿﻞ‪ :‬ﺍﻟﺘﻀﻤﻴﻦ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪ .158-132‬ﻭﻫﺬﺍ ﺍﻟﻤﺆﻟﻒ ﻳﺮﻓﺾ ﺍﻟﺘﻀﻤﻴﻦ ﻓﻲ ﺍﻟﺤﺮﻭﻑ‪ ،‬ﺧﻼﻓًﺎ ﻟﻠﺘﻀﻤﻴﻦ ﻓﻲ ﺍﻷﻓﻌﺎﻝ‪.‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﻧﻘﺪ ﻟﻨﻈﺮﻳﺔ ﺍﻟﺘﻀﻤﻴﻦ ﻓﻲ ﻣﻘﺎﻝ ﺯﻳﺪﺍﻥ‪ :‬ﺍﻟﺘﻀﻤﻴﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ )‪.(http://goo.gl/fOa7Cw‬‬ ‫‪5‬‬

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 ‫ﻫـ( ﺗﺮﺗﻴﺐ ﻣﻌﻴﺐ ﻟﻌﻨﺎﺻﺮ ﺍﻟﺨﻄﺎﺏ ﻭﻧﻈﺮﻳﺔ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ‬
‫ﺣﺎﻭﻝ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻭﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺗﺒﺮﻳﺮ ﻫﺬﻩ ﺍﻷﺧﻄﺎء ﺑﻤﺎ ﻳﺴﻤﻮﻧﻪ »ﻧﻈﺮﻳﺔ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ«‪ .‬ﻭﻗﺪ ﺃﺷﺎﺭ ﻋﻠﻤﺎء ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺏ ﺇﻟﻰ ﺩﻭﺍﻋﻴﻪ ﺍﻟﺘﻲ ﻟﻦ‬
‫ﺃﺩﻭﺭﺍ ﺑﻼﻏﻴﺔ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻭﻟﻜﻨﻪ ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻴﺒًﺎ ﺑﻼﻏﻴًﺎ ﺇﺫﺍ ﻟﻢ ﻳﺨﺪﻡ ﺍﻟﻐﺎﻳﺔ ﺍﻟﻤﺮﺟﻮﺓ ﻣﻨﻪ ﻭﻫﻲ ﺗﻮﺻﻴﻞ‬ ‫ً‬ ‫ﻧﺪﺧﻞ ﻓﻲ ﺗﻔﺎﺻﻴﻠﻬﺎ‪ .1‬ﻭﻳﺆﺩﻱ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ‬
‫ﺍﻟﻔﻜﺮﺓ ﻟﻠﻤﺴﺘﻤﻊ ﻭﺍﻟﻘﺎﺭﻱء ﺑﺼﻮﺭﺓ ﻣﻔﻬﻮﻣﺔ ﻭﺩﻭﻥ ﺗﻜﻠﻒ‪ .‬ﻭﻳﻤﻜﻦ ﺍﻥ ﻧﻘﺴﻢ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﻋﺪﺓ ﺃﻧﻮﺍﻉ ﻧﺬﻛﺮ ﺃﺭﺑﻌﺔ ﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ‪ ،‬ﻭﻫﻮ ﺍﻷﺧﻄﺮ‪ .‬ﻭﻳﻌﻨﻲ ﺑﺎﻟﻌﺮﺑﻲ ﺍﻟﻔﺼﻴﺢ »ﺧﺮﺑﻄﺔ ﺍﻟﻨﺺ«‪ ،‬ﻭﻳﺘﻌﻠﻖ ﺑﺂﻳﺎﺕ ﺃﺷﻜﻞ ﻣﻌﻨﺎﻫﺎ ﻓﺄﻗﺘﺮﺡ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻣﺨﺮ ًﺟﺎ‬
‫ﻟﻬﺬﺍ ﺍﻹﺷﻜﺎﻝ ﻣﻦ ﺧﻼﻝ ﺇﻋﺎﺩﺓ ﺗﺮﺗﻴﺐ ﻋﻨﺎﺻﺮﻫﺎ‪ ،‬ﻣﻊ ﺣﺬﻑ ﺃﻭ ﺯﻳﺎﺩﺓ ﻓﻲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﺑﺤﻴﺚ ﻳﺘﻢ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﻣﻌﻨﻰ ﻣﻘﺒﻮﻝ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‬
‫ﺎﻥ َﻭ ِﻟﻴ’ﺎ«‪ .‬ﻭﻟﻔﻬﻢ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻳﺮﻯ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺃﻥ ﻓﻴﻬﺎ ﺗﻘﺪﻳ ًﻤﺎ‬ ‫ﻄ ِ‬‫ﺸ ْﻴ َ‬‫ﺎﻥ ﻓَﺘ َ ُﻜﻮﻥَ ﻟِﻠ ﱠ‬ ‫ﺍﻟﺮﺣْ َﻤ ِ‬‫ﻋﺬَﺍﺏٌ ﻣِﻦَ ﱠ‬ ‫َﺎﻑ ﺃ َ ْﻥ ﻳَ َﻤﺴﱠﻚَ َ‬ ‫ﺖ ﺇِﻧِّﻲ ﺃَﺧ ُ‬ ‫ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» :45 :19\44‬ﻳَﺎ ﺃَﺑَ ِ‬
‫ﻭﺗﺄﺧﻴﺮﺍ‪ ،‬ﻭﻳﻘﺘﺮﺣﻮﻥ ﺗﺮﺗﻴﺒﻬﺎ ﻛﻤﺎ ﻳﻠﻲ‪» :‬ﻳﺎ ﺃﺑﺖ ﺇﻧﻲ ﺍﺧﺎﻑ ﺃﻥ ﺗﻜﻮﻥ ﻭﻟﻴﺎ ﻟﻠﺸﻴﻄﺎﻥ ﻓﻴﻤﺴﻚ ﻋﺬﺍﺏ ﻣﻦ ﺍﻟﺮﺣﻤﻦ«‪ .‬ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪:43 :25\42‬‬ ‫ً‬
‫»ﺃ َ َﺭﺃَﻳْﺖَ َﻣ ِﻦ ﺍﺗ ﱠ َﺨﺬ َ ﺇِﻟَ َﻬﻪ ُ ﻫ ََﻮﺍﻩُ«‪ .‬ﻭﺗﺮﺗﻴﺒﻬﺎ ﺍﻟﺼﺤﻴﺢ ﻫﻮ‪» :‬ﺃﺭﺃﻳﺖ ﻣﻦ ﺍﺗﺨﺬ ﻫﻮﺍﻩ ﺇﻟﻬﻪ«‪ .‬ﻭﻧﺠﺪ ﻧﻔﺲ ﺍﻟﺨﻄﺄ ﻓﻲ ﺍﻵﻳﺔ ‪ .23 :45\65‬ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪:20\45‬‬
‫ﺴ ’ﻤﻰ«‪ .‬ﻭﺗﺮﺗﻴﺒﻬﺎ ﺍﻟﺼﺤﻴﺢ ﻫﻮ‪» :‬ﻭﻟﻮﻻ ﻛﻠﻤﺔ ﺳﺒﻘﺖ ﻣﻦ ﺑﻚ ﻭﺃﺟﻞ ﻣﺴﻤﻰ ﻟﻜﺎﻥ ﻟﺰﺍﻣﺎ«‪.‬‬ ‫ﺖ ﻣِ ْﻦ َﺭﺑِّﻚَ ﻟَﻜَﺎ َﻥ ِﻟﺰَ ﺍ ًﻣﺎ َﻭﺃ َ َﺟ ٌﻞ ُﻣ َ‬ ‫‪َ » :129‬ﻭﻟَ ْﻮ َﻻ َﻛ ِﻠ َﻤﺔ ٌ َ‬
‫ﺳﺒَﻘَ ْ‬
‫ﺳﻮﻟُﻪُ«‪ ،‬ﻭﺗﺮﺗﻴﺒﻬﺎ‬ ‫ﺸ ِﺮﻛِﻴﻦَ َﻭ َﺭ ُ‬ ‫ْ‬
‫}َ ﺑَ ِﺮﻱ ٌء ﻣِﻦَ ﺍﻟ ُﻤ ْ‬ ‫َ‬
‫ﻭﻳﻼﺣﻆ ﺃﻥ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺣﺬﻑ‪ ،‬ﻭﺗﻘﺪﻳﺮﻩ‪» :‬ﻟﻜﺎﻥ ﺍﻟﻌﺬﺍﺏ ﻟﺰﺍ ًﻣﺎ«‪ .‬ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» :3 :9\113‬ﺃ ﱠﻥ ﱠ‬
‫ﺍﻟﺼﺤﻴﺢ ﻫﻮ‪» :‬ﺇﻥ ﷲ ﻭﺭﺳﻮﻟﻪ ﺑﺮﻳﺌﺎﻥ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ«‪ .‬ﻭﻳﺠﺪ ﺍﻟﻘﺎﺭﻱء ﻋﺪﺓ ﺃﻣﺜﻠﺔ ﻟﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻓﻲ ﻛﺘﺎﺏ ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‬
‫ﻟﻠﺴﻴﻮﻁﻲ‪ .2‬ﻭﺳﻮﻑ ﻧﺸﻴﺮ ﻓﻲ ﻫﻮﺍﻣﺶ ﺍﻵﻳﺎﺕ ﺍﻟﻐﺎﻣﻀﺔ ﺇﻟﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻱ ﻳﻘﺘﺮﺣﻪ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺑﻬﺪﻑ ﻓﻬﻤﻬﺎ‪.‬‬
‫‪ -‬ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻳﺘﻌﻠﻖ ﺑﺂﻳﺎﺕ ﺗﺘﻜﺮﺭ ﻛﻠﻴًﺎ ﺃﻭ ﺟﺰﺋﻴًﺎ ﻣﻊ ﺍﺧﺘﻼﻑ ﻓﻲ ﺗﻘﺪﻳﻢ ﻭﺗﺄﺧﻴﺮ ﺑﻌﺾ ﻛﻠﻤﺎﺗﻬﺎ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺗﻘﻮﻝ ﺍﻵﻳﺔ‬
‫ﻄﺔٌ«‪ .‬ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪:135 :4\92‬‬ ‫ﺎﺏ ﺳُ ﱠﺠﺪ ًﺍ َﻭﻗُﻮﻟُﻮﺍ ﺣِ ﱠ‬ ‫ﺳ ﱠﺠﺪ ًﺍ« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » :58 :2\87‬ﻭﺍﺩْ ُﺧﻠُﻮﺍ ْﺍﻟﺒَ َ‬ ‫ﺎﺏ ُ‬ ‫ﻄﺔ ٌ َﻭﺍﺩْ ُﺧﻠُﻮﺍ ْﺍﻟﺒَ َ‬ ‫‪َ » :161 :7\39‬ﻭﻗُﻮﻟُﻮﺍ ﺣِ ﱠ‬
‫ْ‬
‫¡« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ُ » :8 :5\112‬ﻛﻮﻧُﻮﺍ ﻗَ ﱠﻮﺍﻣِ ﻴﻦَ ِ ﱠ¡ِ ﺷُ َﻬﺪَﺍ َء ﺑِﺎﻟ ِﻘﺴْﻂِ «‪ .‬ﻭﻭﺍﺿﺢ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ﺷ َﻬﺪ َﺍ َء ِ ﱠ ِ‬ ‫ْ‬
‫»ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﻛُﻮﻧُﻮﺍ ﻗَ ﱠﻮﺍﻣِ ﻴﻦَ ﺑِﺎﻟ ِﻘﺴْﻂِ ُ‬
‫ﺍﻷﺧﻴﺮﺓ ﻣﻐﻠﻮﻁﺔ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺴﺘﻌﻤﻞ ﻓﻌﻞ ﻗﺎﻡ ﻣﻊ ﺍﻟﻘﺴﻂ ﻭﻟﻢ ﻳﺴﺘﻌﻤﻞ ﺃﺑﺪ ًﺍ ﻓﻌﻞ ﺷﻬﺪ ﻣﻊ ﺍﻟﻘﺴﻂ‪.‬‬
‫‪ -‬ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻳﺘﻌﻠﻖ ﺑﺘﺮﺗﻴﺐ ﺍﻟﻔﺌﺎﺕ ﺩﺍﺧﻞ ﺍﻵﻳﺔ‪ .‬ﻓﻴﺤﺎﻭﻝ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻛﺸﻒ ﺧﻔﺎﻳﺎ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻟﻤﻌﺮﻓﺔ ﺍﻟﻘﺼﺪ ﻣﻦ ﻭﺭﺍﺋﻪ‪.‬‬
‫ﺻﻰ ﺑِ ِﻪ ﻧُﻮ ًﺣﺎ َﻭﺍﻟﱠﺬِﻱ‬ ‫ﻉ ﻟَ ُﻜ ْﻢ ﻣِ ﻦَ ﺍﻟﺪِّﻳ ِﻦ َﻣﺎ َﻭ ﱠ‬ ‫ﻛﺒﻴﺮﺍ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» :13 :42\62‬ﺷ ََﺮ َ‬ ‫ً‬ ‫ﺣﻴﺰﺍ‬‫ﻭﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﻳﺸﻐﻞ ً‬
‫ﺴﻰ ﺃﻥ ﺃﻗِﻴ ُﻤﻮﺍ ﺍﻟﺪِّﻳﻦَ َﻭﻻ ﺗَﺘَﻔ ﱠَﺮﻗﻮﺍ ﻓِﻴ ِﻪ«‪ .‬ﻭﻳﻔﺴﺮ ﺍﻟﻤﺴﻴﺮﻱ ﺍﻟﺘﺮﺗﻴﺐ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﻳﻠﻲ‪» :‬ﻋﻘﺐ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ﺳﻰ َﻭﻋِﻴ َ‬ ‫ِﻴﻢ َﻭ ُﻣﻮ َ‬ ‫ﺻ ْﻴﻨَﺎ ﺑِ ِﻪ ﺇِﺑ َْﺮﺍﻫ َ‬ ‫ﺃ َ ْﻭ َﺣ ْﻴﻨَﺎ ﺇِﻟَﻴْﻚَ َﻭ َﻣﺎ َﻭ ﱠ‬
‫ﺫﻛﺮ ﺩﻳﻦ ﻧﻮﺡ ﺟﺎء ﺫﻛﺮ ﻣﺤﻤﺪ ﻟﻺﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻫﻮ ﺍﻟﺨﺎﺗﻢ ﻟﻸﺩﻳﺎﻥ‪ ،‬ﻓﻌﻄﻒ ﻋﻠﻰ ﺃﻭﻝ ﺍﻷﺩﻳﺎﻥ ﺟﻤﻌًﺎ ﺑﻴﻦ ﻁﺮﻓﻲ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﺛﻢ ﺫﻛﺮ ﺑﻌﺪﻫﻤﺎ‬
‫ﻏﻴ ِْﺮ ﺁَﺳ ٍِﻦ‬ ‫ﻣِﻦ َﻣﺎءٍ َ‬ ‫ﺎﺭ ْ‬ ‫ﺍﻷﺩﻳﺎﻥ ﺍﻟﺜﻼﺛﺔ ﻷﻧﻬﺎ ﻣﺘﻮﺳﻄﺔ ﺑﻴﻦ ﺍﻟﺪﻳﻨﻴﻦ ﺍﻟﻤﺬﻛﻮﺭﻳﻦ ﻗﺒﻠﻬﺎ«‪ .3‬ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » :15 :47\95‬ﻣﺜ َ ُﻞ ْﺍﻟ َﺠﻨﱠ ِﺔ ﺍﻟﱠﺘِﻲ ُﻭ ِﻋﺪ َ ْﺍﻟ ُﻤﺘﱠﻘُﻮﻥَ ﻓِﻴ َﻬﺎ ﺃَ ْﻧ َﻬ ٌ‬
‫ﺼﻔ’ﻰ«‪ .‬ﻭﻳﻔﺴﺮ ﺍﺑﻮ ﺣﻴﺎﻥ ﺗﺮﺗﻴﺐ ﺍﻷﻧﻬﺎﺭ ﻛﻤﺎ ﻳﻠﻲ‪» :‬ﻭﺑُﺪﻱء ﻣﻦ ﻫﺬﻩ‬ ‫ﺴ ٍﻞ ُﻣ َ‬ ‫ﻋ َ‬ ‫ﺎﺭ ﻣِ ْﻦ َ‬ ‫ﺎﺭﺑِﻴﻦَ َﻭﺃ َ ْﻧ َﻬ ٌ‬ ‫ﺸ ِ‬ ‫ﺎﺭ ﻣِ ْﻦ ﺧ َْﻤ ٍﺮ ﻟَﺬﱠﺓٍ ﻟِﻠ ﱠ‬ ‫ﻁ ْﻌ ُﻤﻪ ُ َﻭﺃ َ ْﻧ َﻬ ٌ‬ ‫ﺎﺭ ﻣِ ْﻦ ﻟَﺒَ ٍﻦ ﻟَ ْﻢ ﻳَﺘَﻐَﻴ ْﱠﺮ َ‬ ‫َﻭﺃ َ ْﻧ َﻬ ٌ‬
‫ﺍﻷﻧﻬﺎﺭ ﺑﺎﻟﻤﺎء‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻐﻨﻰ ﻋﻨﻪ ﻓﻲ ﺍﻟﻤﺸﺮﻭﺑﺎﺕ‪ ،‬ﺛﻢ ﺑﺎﻟﻠﺒﻦ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻳﺠﺮﻱ ﻣﺠﺮﻯ ﺍﻟﻄﻌﻮﻡ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺃﻗﻮﺍﺕ ﺍﻟﻌﺮﺏ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﺛﻢ ﺑﺎﻟﺨﻤﺮ‪،‬‬
‫ﻷﻧﻪ ﺇﺫﺍ ﺣﺼﻞ ﺍﻟﺮﻱ ﻭﺍﻟﻤﻄﻌﻮﻡ ﺗﺸﻮﻗﺖ ﺍﻟﻨﻔﺲ ﺇﻟﻰ ﻣﺎ ﺗﻠﺘﺬ ﺑﻪ‪ ،‬ﺛﻢ ﺑﺎﻟﻌﺴﻞ‪ ،‬ﻷﻥ ﻓﻴﻪ ﺍﻟﺸﻔﺎء ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻣﻤﺎ ﻳﻌﺮﺽ ﻣﻦ ﺍﻟﻤﺸﺮﻭﺏ ﻭﺍﻟﻤﻄﻌﻮﻡ‪ ،‬ﻓﻬﻮ ﻣﺘﺄﺧﺮ‬
‫}ِ‬ ‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫َﺎﺭﻣِ ﻴﻦَ َﻭﻓِﻲ َ‬ ‫ﺏ َﻭ ْﺍﻟﻐ ِ‬ ‫ﺍﻟﺮﻗَﺎ ِ‬ ‫ﻋﻠَ ْﻴ َﻬﺎ َﻭ ْﺍﻟ ُﻤ َﺆﻟﱠﻔَ ِﺔ ﻗُﻠُﻮﺑُ ُﻬ ْﻢ َﻭﻓِﻲ ِ ّ‬ ‫ِﻴﻦ َﻭ ْﺍﻟﻌَﺎﻣِ ﻠِﻴ َﻦ َ‬ ‫ﺴﺎﻛ ِ‬ ‫ﺼﺪَﻗَﺎﺕُ ﻟ ِْﻠﻔُﻘَ َﺮﺍ ِء َﻭ ْﺍﻟ َﻤ َ‬ ‫ﻓﻲ ﺍﻟﻬﻴﺌﺔ«‪ .4‬ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ِ » :60 :9\113‬ﺇﻧﱠ َﻤﺎ ﺍﻟ ﱠ‬
‫ﻋﻠِﻴ ٌﻢ َﺣﻜِﻴ ٌﻢ«‪ .‬ﻭﺍﻟﺘﺮﺗﻴﺐ ﻫﻨﺎ ﻋﻠﻰ ﺣﺴﺐ ﺍﻷﻫﻤﻴﺔ ﻭﻟﺒﻴﺎﻥ ﺍﻷﺣﻖ ﺑﺄﺧﺬ ﺍﻟﺼﺪﻗﺔ ﻣﻦ ﺍﻟﻤﺬﻛﻮﺭ ﺑﻌﺪﻩ ‪.‬‬
‫‪5‬‬
‫}ُ َ‬ ‫}ِ َﻭ ﱠ‬ ‫ﻀﺔً ﻣِ ﻦَ ﱠ‬ ‫ﺴﺒِﻴ ِﻞ ﻓَ ِﺮﻳ َ‬ ‫َﻭﺍِﺑ ِْﻦ ﺍﻟ ﱠ‬
‫ً‬
‫‪ -‬ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻳﺘﻌﻠﻖ ﺑﺂﻳﺎﺕ ﺗﻢ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺎﺗﻬﺎ ﺑﺼﻮﺭﺓ ﻣﺨﺎﻟﻔﺔ ﻟﻠﺘﺮﺗﻴﺐ ﺍﻟﺪﺍﺭﺝ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻟﻜﻦ ﻻ ﻳﺠﺪ ﺍﻟﻘﺎﺭﻱء ﺇﺷﻜﺎﻻ ﻓﻲ‬
‫َﺎﺭﺓ ً ﺃ ُ ْﺧ َﺮﻯ«‪ ،‬ﻭﺗﺮﺗﻴﺒﻬﺎ‪َ » :‬ﺧﻠَ ْﻘﻨَﺎﻛُ ْﻢ ﻣِ ْﻨ َﻬﺎ َﻭﻧُﻌِﻴﺪ ُ ُﻛ ْﻢ ﻓِﻴ َﻬﺎ‬ ‫ﻓﻬﻤﻬﺎ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» :55 :20\45‬ﻣِ ْﻨ َﻬﺎ َﺧﻠَ ْﻘﻨَﺎ ُﻛ ْﻢ َﻭﻓِﻴ َﻬﺎ ﻧُﻌِﻴﺪ ُ ُﻛ ْﻢ َﻭﻣِ ْﻨ َﻬﺎ ﻧُ ْﺨ ِﺮ ُﺟ ُﻜ ْﻢ ﺗ َ‬
‫َﺍﺭ ﺍﻟ ُﺨﻠ ِﺪ َﺟﺰَ ﺍ ًء ﺑِ َﻤﺎ ﻛَﺎﻧُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ ﻳَﺠْ َﺤﺪ ُﻭﻥَ «‪ ،‬ﻭﺗﺮﺗﻴﺒﻬﺎ‪:‬‬ ‫ْ‬ ‫ْ‬ ‫ﺎﺭ ﻟَ ُﻬ ْﻢ ﻓِﻴ َﻬﺎ ﺩ ُ‬ ‫}ِ ﺍﻟﻨﱠ ُ‬‫َﺎﺭﺓ ً ﺃ ُ ْﺧ َﺮﻯ«‪ .‬ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» :28 :41\61‬ﺫَﻟِﻚَ َﺟﺰَ ﺍ ُء ﺃ َ ْﻋﺪَﺍءِ ﱠ‬ ‫َﻭﻧُ ْﺨ ِﺮ ُﺟ ُﻜ ْﻢ ﻣِ ْﻨ َﻬﺎ ﺗ َ‬
‫َﺍﺭ ْﺍﻟ ُﺨ ْﻠ ِﺪ َﺟﺰَ ﺍ ًء ﺑِ َﻤﺎ ﻛَﺎﻧُﻮﺍ ﻳَﺠْ َﺤﺪ ُﻭﻥَ ﺑِﺂَﻳَﺎﺗِﻨَﺎ«‪ .‬ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » :3 :42\62‬ﻛﺬَﻟِﻚَ ﻳُﻮﺣِ ﻲ ﺇِﻟَﻴْﻚَ َﻭﺇِﻟَﻰ ﺍﻟﺬِﻳﻦَ ﻣِ ْﻦ ﻗَ ْﺒﻠِﻚَ‬
‫ﱠ‬ ‫ﺎﺭ ﻟَ ُﻬ ْﻢ ﻓِﻴ َﻬﺎ ﺩ ُ‬ ‫}ِ ﺍﻟﻨﱠ ُ‬ ‫»ﺫَﻟِﻚَ َﺟﺰَ ﺍ ُء ﺃ َ ْﻋﺪَﺍءِ ﱠ‬
‫ﻀ َﺮ ْﺍﻟ ِﻘ ْﺴ َﻤﺔَ ﺃُﻭﻟُﻮ‬ ‫ﻣِﻦ ﻗَ ْﺒﻠِﻚَ «‪ .‬ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » :8 :4\92‬ﻭ ِﺇﺫَﺍ َﺣ َ‬ ‫ﻳﺰ ْﺍﻟ َﺤﻜِﻴ ُﻢ ﺇِﻟَﻴْﻚَ َﻭﺇِﻟَﻰ ﺍﻟﱠﺬِﻳ َﻦ ْ‬ ‫}ُ ْﺍﻟ َﻌ ِﺰ ُ‬ ‫ﻳﺰ ْﺍﻟ َﺤﻜِﻴ ُﻢ«‪ ،‬ﻭﺗﺮﺗﻴﺒﻬﺎ‪َ » :‬ﻛﺬَﻟِﻚَ ﻳُﻮﺣِ ﻲ ﱠ‬ ‫} ُ ْﺍﻟ َﻌ ِﺰ ُ‬ ‫ﱠ‬
‫ﺎﺭ ُﺯﻗُﻮ ُﻫ ْﻢ ﻣِ ْﻨﻪُ«‪.‬‬ ‫ﺴﺎﻛِﻴ ُﻦ ْﺍﻟ ِﻘ ْﺴ َﻤﺔَ ﻓَ ْ‬ ‫ُ‬
‫ﻀ َﺮ ﺃﻭﻟُﻮ ْﺍﻟﻘُ ْﺮﺑَﻰ َﻭ ْﺍﻟﻴَﺘ َﺎ َﻣﻰ َﻭ ْﺍﻟ َﻤ َ‬ ‫ﺎﺭ ُﺯﻗُﻮﻫُ ْﻢ ﻣِ ْﻨﻪُ«‪ ،‬ﻭﺗﺮﺗﻴﺒﻬﺎ‪َ » :‬ﻭ ِﺇﺫَﺍ َﺣ َ‬ ‫ﺴﺎﻛِﻴ ُﻦ ﻓَ ْ‬ ‫ْﺍﻟﻘُ ْﺮﺑَﻰ َﻭ ْﺍﻟﻴَﺘ َﺎ َﻣﻰ َﻭ ْﺍﻟ َﻤ َ‬
‫ﻭﻗﺪ ﺗﻔﻨﻦ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﺍﻳﺠﺎﺩ ﺗﺒﺮﻳﺮﺍﺕ ﻷﻧﻮﺍﻉ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺩﻭﻥ ﺃﻱ ﻧﻘﺪ ﻳﻮﺟﻪ ﻟﻠﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺍﻟﺬﻱ ﻳﻌﺘﺒﺮ ﻗﻤﺔ ﺍﻟﺒﻼﻏﺔ ﻷﻧﻪ ﺻﺎﺩﺭ ﻋﻦ ﷲ‬
‫ﻋﺒَﺜًﺎ« )‪:23\74‬‬ ‫ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩﻫﻢ‪ .‬ﻓﻔﻲ ﻧﻈﺮﻫﻢ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻟﻴﺲ ﻋﺒﺜﻴًﺎ ﺇﺫ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻨﻔﻲ ﻋﻦ ﷲ ﺻﻔﺔ ﺍﻟﻌﺒﺚ ﻭﺍﻟﻠﻌﺐ ﻭﺍﻟﻠﻬﻮ‪» :‬ﺃَﻓَ َﺤ ِﺴﺒْﺘ ُ ْﻢ ﺃَﻧﱠ َﻤﺎ َﺧﻠَ ْﻘﻨَﺎ ُﻛ ْﻢ َ‬
‫ﺽ َﻭ َﻣﺎ ﺑَ ْﻴﻨَ ُﻬ َﻤﺎ َﻻ ِﻋﺒِﻴﻦَ‪ .‬ﻟَ ْﻮ ﺃ َ َﺭﺩْﻧَﺎ ﺃ َ ْﻥ ﻧَﺘﱠﺨِ ﺬَ ﻟَ ْﻬ ًﻮﺍ َﻻﺗ ﱠ َﺨﺬْﻧَﺎﻩ ُ ﻣِ ْﻦ ﻟَﺪُﻧﱠﺎ ﺇِ ْﻥ ﻛُﻨﱠﺎ ﻓَﺎ ِﻋﻠِﻴﻦَ « )‪ .(17-16 :21\73‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻌﺾ‬ ‫ﺴ َﻤﺎ َء َﻭ ْﺍﻷ َ ْﺭ َ‬ ‫‪(115‬؛ » َﻭ َﻣﺎ َﺧﻠَ ْﻘﻨَﺎ ﺍﻟ ﱠ‬
‫ﻛﺜﻴﺮﺍ ﻣﻨﻬﺎ ﻣﺼﻄﻨﻊ‪ ،‬ﺧﺎﺻﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻨﻮﻉ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﺍﻟﺬﻱ ﻳﻬﺪﻑ ﻋﺎﻣﺔ ﺇﻟﻰ ﺍﺣﺘﺮﺍﻡ ﺍﻟﺴﺠﻊ‬ ‫ً‬ ‫ﺗﻠﻚ ﺍﻟﺘﺒﺮﻳﺮﺍﺕ ﻣﻘﺒﻮﻟﺔ ﻣﻨﻄﻘﻴًﺎ‪ ،‬ﺇﻻ ﺍﻥ‬
‫ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ »ﺍﻟﻔﻮﺍﺻﻞ«‪.6‬‬
‫ﻭﻓﻲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﻟﻢ ﻧﻬﺘﻢ ﺇﻻ ﺑﺎﻟﻨﻮﻋﻴﻦ ﺍﻷﻭﻟﻴﻦ ﻣﻦ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ‪ ،‬ﺑﻴﻨﻤﺎ ﺃﻫﻤﻠﻨﺎ ﺍﻟﻨﻮﻋﻴﻦ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺮﺍﺑﻊ ﻟﻜﺜﺮﺗﻬﻤﺎ‪ .‬ﻛﻤﺎ ﺃﻧﻨﺎ ﺃﻫﻤﻠﻨﺎ ﺍﻟﺘﺒﺮﻳﺮﺍﺕ ﺍﻟﺘﻲ ﻳﻠﺠﺄ ﺇﻟﻴﻬﺎ‬
‫ﺍﺧﺘﺼﺎﺭﺍ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء ﻭﺃﻛﺘﻔﻴﻨﺎ ﺑﺈﺣﺎﻟﺘﻪ ﺇﻟﻰ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪﻧﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻟﻤﺴﻴﺮﻱ »ﺩﻻﻻﺕ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻓﻲ‬ ‫ً‬ ‫ﺍﻟﻤﻔﺴﺮﻭﻥ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ« ﻭﻣﻜﻲ ﺑﻦ ﺃﺑﻲ ﻁﺎﻟﺐ ﺍﻟﻘﻴﺴﻲ »ﻛﺘﺎﺏ ﻣﺸﻜﻞ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ«‪.‬‬
‫ﻭﺗﺘﻌﻠﻖ ﺍﻷﻧﻮﺍﻉ ﺍﻷﺭﺑﻌﺔ ﻟﻠﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﺍﻟﻤﺬﻛﻮﺭﺓ ﺃﻋﻼﻩ ﺑﻤﺎ ﻫﻮ ﺿﻤﻦ ﺁﻳﺔ ﺃﻭ ﺁﻳﺘﻴﻦ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻧﻮﻉ ﺧﺎﻣﺲ ﻣﻦ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻳﺘﻐﺎﺿﻰ ﻋﻨﻪ ﺍﻟﻤﻔﺴﺮﻭﻥ‬
‫ﻋﺎﻣﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻊ ﺑﻴﻦ ﺃﺟﺰﺍء ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻭﻳﺒﻴﻦ ﺗﻔﻜﻚ ﺃﻭﺻﺎﻝ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ ،‬ﻣﻤﺎ ﻳﺜﺒﺖ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺠﺮﺩ ﻗﺼﺎﺻﺎﺕ ﺟﻤﻌﺖ ﺑﺼﻮﺭﺓ ﻋﺒﺜﻴﺔ‪،‬‬
‫ﻭﻫﻮ ﺧﻄﺄ ﺇﻧﺸﺎﺋﻲ ﺧﻄﻴﺮ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺑﺪﺃﺕ ﻗﺼﺔ ﻁﻼﻕ ﺯﻳﺪ ﻣﻦ ﺯﻭﺟﺘﻪ ﺯﻳﻨﺐ ﻭﺯﻭﺍﺟﻬﺎ ﻣﻦ ﻣﺤﻤﺪ ﻓﻲ ﺍﻵﻳﺎﺕ ‪ 5-1 :33\90‬ﺛﻢ ﺍﺳﺘﻜﻤﻠﺖ ﻓﻲ ﺍﻵﻳﺎﺕ‬
‫ﻄﻮﺍ ﻓِﻲ ْﺍﻟﻴَﺘ َﺎ َﻣﻰ ﻓَﺎ ْﻧ ِﻜ ُﺤﻮﺍ‬ ‫‪ .40-36 :33\90‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺃﻱ ﺗﺒﺮﻳﺮ ﻟﻠﻔﺼﻞ ﺑﻴﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺴﻤﻴﻦ‪ .‬ﻭﻧﻔﺲ ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻵﻳﺔ ‪َ » :3 :4\92‬ﻭﺇِ ْﻥ ﺧِ ْﻔﺘ ُ ْﻢ ﺃ َ ﱠﻻ ﺗ ُ ْﻘ ِﺴ ُ‬
‫ﺴﺎءِ َﻣﺜْﻨَﻰ َﻭﺛ ُ َﻼﺙَ َﻭ ُﺭﺑَﺎﻉَ ﻓَﺈ ِ ْﻥ ﺧِ ْﻔﺘ ُ ْﻢ ﺃ َ ﱠﻻ ﺗ َ ْﻌ ِﺪﻟُﻮﺍ ﻓَ َﻮﺍﺣِ ﺪَﺓ ً ﺃَ ْﻭ َﻣﺎ َﻣﻠَﻜَﺖْ ﺃ َ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ ﺫَﻟِﻚَ ﺃَﺩْﻧَﻰ ﺃ َ ﱠﻻ ﺗَﻌُﻮﻟُﻮﺍ« ﻭﺍﻵﻳﺔ ﺍﻟﻤﻜﻤﻠﺔ ﻟﻬﺎ ‪:127 :4\92‬‬ ‫ﺎﺏ ﻟَ ُﻜ ْﻢ ﻣِ ﻦَ ﺍﻟ ِﻨّ َ‬ ‫ﻁ َ‬ ‫َﻣﺎ َ‬
‫َ‬
‫ﻏﺒُﻮﻥَ ﺃ ْﻥ ﺗ َ ْﻨ ِﻜ ُﺤﻮﻫ ﱠُﻦ‬ ‫ِﺐ ﻟ ُﻬ ﱠﻦ َﻭﺗ َْﺮ َ‬ ‫َ‬ ‫ُ‬
‫ﺴﺎءِ ﺍﻟﻼﺗِﻲ َﻻ ﺗُﺆْ ﺗُﻮﻧَ ُﻬ ﱠﻦ َﻣﺎ ﻛﺘ َ‬ ‫ﱠ‬ ‫ﺏ ﻓِﻲ ﻳَﺘ َﺎ َﻣﻰ ﺍﻟﻨِّ َ‬ ‫ْ‬
‫ﻋﻠ ْﻴﻜ ْﻢ ﻓِﻲ ﺍﻟ ِﻜﺘ َﺎ ِ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫} ُ ﻳُﻔﺘِﻴﻜ ْﻢ ﻓِﻴ ِﻬ ﱠﻦ َﻭ َﻣﺎ ﻳُﺘﻠﻰ َ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬
‫ﺴﺘَﻔﺘُﻮﻧَﻚَ ﻓِﻲ ﺍﻟﻨِّﺴَﺎءِ ﻗ ِﻞ ﱠ‬ ‫ْ‬ ‫» َﻭﻳَ ْ‬

‫ﺍﻟﺪﻣﺸﻘﻲ‪ :‬ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺧﺎﺻﺔ ﺟﺰء ‪ ،1‬ﺹ ‪.395-350‬‬ ‫‪1‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪.34-33‬‬ ‫‪2‬‬

‫ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪.599‬‬ ‫‪3‬‬

‫ﺃﻧﻈﺮ ﺗﻔﺴﻴﺮ ﺃﺑﻲ ﺣﻴﺎﻥ‪ :‬ﺍﻟﺒﺤﺮ ﺍﻟﻤﺤﻴﻂ )‪(http://goo.gl/alyPH3‬؛ ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪.612‬‬ ‫‪4‬‬

‫ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪.404-402‬‬ ‫‪5‬‬

‫ﺃﻧﻈﺮ ﺭﻓﺾ ﻓﻜﺮﺓ ﺍﻟﺴﺠﻊ ﻭﺍﻟﻔﻮﺍﺻﻞ ﻓﻲ ﺗﺒﺮﻳﺮ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪.490-483‬‬ ‫‪6‬‬

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‫ﻋﻠِﻴ ًﻤﺎ«‪ .‬ﻓﻤﻦ ﻏﻴﺮ ﺍﻟﻮﺍﺿﺢ ﻟﻤﺎﺫﺍ ﺗﻢ ﺍﻟﻔﺼﻞ ﺑﻴﻦ ﺍﻵﻳﺘﻴﻦ‪ .‬ﻭﻧﻔﺲ‬ ‫}َ ﻛَﺎ َﻥ ِﺑ ِﻪ َ‬ ‫َﺍﻥ َﻭﺃ َ ْﻥ ﺗَﻘُﻮ ُﻣﻮﺍ ﻟ ِْﻠﻴَﺘ َﺎ َﻣﻰ ﺑِ ْﺎﻟ ِﻘﺴْﻂِ َﻭ َﻣﺎ ﺗ َ ْﻔﻌَﻠُﻮﺍ ﻣِ ْﻦ َﺧﻴ ٍْﺮ ﻓَﺈ ِ ﱠﻥ ﱠ‬ ‫ﻀ َﻌﻔِﻴﻦَ ﻣِﻦَ ْﺍﻟ ِﻮ ْﻟﺪ ِ‬ ‫َﻭ ْﺍﻟ ُﻤ ْﺴﺘ َ ْ‬
‫ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻘﺒﻠﺔ ﻭﻫﻲ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﻋﻠِﻴ ٌﻢ‬ ‫}َ َﻭﺍ ِﺳ ٌﻊ َ‬ ‫}ِ ﺇِ ﱠﻥ ﱠ‬ ‫ﺸ ِﺮﻕُ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮﺏُ ﻓَﺄ َ ْﻳﻨَ َﻤﺎ ﺗ ُ َﻮﻟﱡﻮﺍ ﻓَﺜ َ ﱠﻢ َﻭ ْﺟﻪُ ﱠ‬ ‫‪َ 115 :2\87‬ﻭ ِ ﱠ¡ِ ْﺍﻟ َﻤ ْ‬
‫ﺻ َﺮﺍﻁٍ ُﻣ ْﺴﺘَﻘ ٍِﻴﻢ‬ ‫ﻋﻠَ ْﻴ َﻬﺎ ﻗُ ْﻞ ِ ﱠ¡ِ ْﺍﻟ َﻤ ْﺸ ِﺮﻕُ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮﺏُ َﻳ ْﻬﺪِﻱ َﻣ ْﻦ ﻳَﺸَﺎ ُء ﺇِﻟَﻰ ِ‬ ‫ﻋ ْﻦ ﻗِ ْﺒﻠَ ِﺘ ِﻬ ُﻢ ﺍﻟﱠﺘِﻲ ﻛَﺎﻧُﻮﺍ َ‬ ‫ﺎﺱ َﻣﺎ َﻭ ﱠﻻ ُﻫ ْﻢ َ‬ ‫ﺴﻔَ َﻬﺎ ُء ﻣِ ﻦَ ﺍﻟﻨﱠ ِ‬ ‫ﺳﻴَﻘُﻮ ُﻝ ﺍﻟ ﱡ‬ ‫‪َ :142 :2\87‬‬
‫ﻋ ِﻘﺒَ ْﻴ ِﻪ ]‪[...‬‬ ‫ﻋﻠَﻰ َ‬ ‫ﺳﻮ َﻝ ﻣِ ﱠﻤ ْﻦ ﻳَ ْﻨﻘَﻠِﺐُ َ‬ ‫ﺍﻟﺮ ُ‬ ‫ﻋﻠَ ْﻴ َﻬﺎ ﺇِ ﱠﻻ ِﻟﻨَ ْﻌﻠَ َﻢ َﻣ ْﻦ ﻳَﺘﱠﺒِ ُﻊ ﱠ‬ ‫ﱠ‬
‫‪َ [...] :143 :2\87‬ﻭ َﻣﺎ َﺟﻌَﻠﻨَﺎ ﺍﻟ ِﻘ ْﺒﻠَﺔَ ﺍﻟﺘِﻲ ُﻛ ْﻨﺖَ َ‬ ‫ْ‬ ‫ْ‬
‫ْﺚ َﻣﺎ ﻛُ ْﻨﺘ ُ ْﻢ ﻓَ َﻮﻟﱡﻮﺍ ُﻭ ُﺟﻮ َﻫ ُﻜ ْﻢ ﺷ ْ‬
‫َﻄ َﺮﻩ ُ َﻭﺇِﻥﱠ‬ ‫َﻄ َﺮ ْﺍﻟ َﻤﺴ ِْﺠ ِﺪ ْﺍﻟ َﺤ َﺮ ِﺍﻡ َﻭ َﺣﻴ ُ‬ ‫ﺿﺎﻫَﺎ ﻓَ َﻮ ِّﻝ َﻭ ْﺟ َﻬﻚَ ﺷ ْ‬ ‫ً‬ ‫َ‬
‫ﺴ َﻤﺎءِ ﻓﻠﻨ َﻮ ِﻟﻴَﻨﻚَ ﻗِ ْﺒﻠﺔ ﺗ َْﺮ َ‬ ‫ﱠ‬ ‫ّ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﺐ َﻭﺟْ ِﻬﻚَ ﻓِﻲ ﺍﻟ ﱠ‬ ‫‪ :144 :2\87‬ﻗَﺪْ ﻧ ََﺮﻯ ﺗَﻘَﻠﱡ َ‬
‫ُ‬
‫ﻋ ﱠﻤﺎ ﻳَ ْﻌ َﻤﻠﻮﻥَ‬ ‫} ُ ﺑِﻐَﺎﻓِ ٍﻞ َ‬ ‫َﺎﺏ ﻟَﻴَ ْﻌﻠَ ُﻤﻮﻥَ ﺃﻧﻪ ُ ﺍﻟ َﺤ ﱡﻖ ﻣِ ﻦ َﺭﺑِّ ِﻬ ْﻢ َﻭ َﻣﺎ ﱠ‬
‫ْ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ﺍﻟﱠﺬِﻳﻦَ ﺃُﻭﺗُﻮﺍ ْﺍﻟ ِﻜﺘ َ‬
‫ﺾ َﻭﻟَﺌ ِِﻦ ﺍﺗﱠﺒَﻌْﺖَ ﺃ َ ْﻫ َﻮﺍ َء ُﻫ ْﻢ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ‬ ‫ﻀ ُﻬ ْﻢ ﺑِﺘ َﺎﺑِﻊٍ ﻗِ ْﺒﻠَﺔَ ﺑَ ْﻌ ٍ‬ ‫َﺎﺏ ِﺑ ُﻜ ِّﻞ ﺁَﻳَ ٍﺔ َﻣﺎ ﺗ َ ِﺒﻌُﻮﺍ ﻗِ ْﺒﻠَﺘَﻚَ َﻭ َﻣﺎ ﺃ َ ْﻧﺖَ ﺑِﺘ َﺎ ِﺑﻊٍ ﻗِ ْﺒﻠَﺘ َ ُﻬ ْﻢ َﻭ َﻣﺎ ﺑَ ْﻌ ُ‬ ‫‪َ :145 :2\87‬ﻭﻟَﺌ ِْﻦ ﺃَﺗَﻴْﺖَ ﺍﻟﱠﺬِﻳﻦَ ﺃُﻭﺗُﻮﺍ ْﺍﻟ ِﻜﺘ َ‬
‫ﺍﻟﻈﺎﻟِﻤِ ﻴﻦَ‬ ‫َﻣﺎ َﺟﺎ َءﻙَ ﻣِﻦَ ْﺍﻟﻌ ِْﻠ ِﻢ ﺇِﻧﱠﻚَ ِﺇﺫًﺍ ﻟَﻤِ َﻦ ﱠ‬
‫ﻲءٍ ﻗَﺪ ٌ‬
‫ِﻳﺮ‬ ‫ﺷ ْ‬‫ﻋﻠَﻰ ُﻛ ِّﻞ َ‬ ‫}َ َ‬ ‫} ُ َﺟ ِﻤﻴﻌًﺎ ﺇِ ﱠﻥ ﱠ‬ ‫ﺕ ﺑِ ُﻜ ُﻢ ﱠ‬ ‫ْ‬
‫ﺕ ﺃﻳْﻦَ َﻣﺎ ﺗ َ ُﻜﻮﻧُﻮﺍ ﻳَﺄ ِ‬ ‫َ‬ ‫ْ‬
‫‪َ :148 :2\87‬ﻭ ِﻟﻜُ ٍّﻞ ِﻭﺟْ َﻬﺔ ٌ ﻫ َُﻮ ُﻣ َﻮﻟِّﻴ َﻬﺎ ﻓَﺎ ْﺳﺘَﺒِﻘُﻮﺍ ﺍﻟ َﺨﻴ َْﺮﺍ ِ‬
‫ﻋ ﱠﻤﺎ ﺗَ ْﻌ َﻤﻠُﻮﻥَ‬ ‫} ُ ِﺑﻐَﺎﻓِ ٍﻞ َ‬ ‫ﻣِﻦ َﺭﺑِّﻚَ َﻭ َﻣﺎ ﱠ‬ ‫َﻄ َﺮ ْﺍﻟ َﻤﺴ ِْﺠ ِﺪ ْﺍﻟ َﺤ َﺮ ِﺍﻡ َﻭ ِﺇﻧﱠﻪ ُ ﻟَ ْﻠ َﺤ ﱡﻖ ْ‬ ‫ْﺚ ﺧ ََﺮﺟْﺖَ ﻓَ َﻮ ِّﻝ َﻭﺟْ َﻬﻚَ ﺷ ْ‬ ‫‪َ :149 :2\87‬ﻭﻣِ ْﻦ َﺣﻴ ُ‬
‫ٌ‬
‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ُﺣ ﱠﺠﺔ ]‪[...‬‬ ‫ﺎﺱ َ‬ ‫ْ‬
‫ْﺚ َﻣﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﻓَ َﻮﻟﻮﺍ ُﻭ ُﺟﻮ َﻫ ُﻜ ْﻢ ﺷَﻄ َﺮﻩ ُ ِﻟﺌ ﱠَﻼ ﻳَ ُﻜﻮﻥَ ﻟِﻠﻨﱠ ِ‬ ‫ﱡ‬ ‫ْ‬
‫ْﺚ ﺧ ََﺮﺟْﺖَ ﻓَ َﻮ ِّﻝ َﻭﺟْ َﻬﻚَ ﺷَﻄ َﺮ ﺍﻟ َﻤﺴ ِْﺠ ِﺪ ﺍﻟ َﺤ َﺮ ِﺍﻡ َﻭ َﺣﻴ ُ‬ ‫ْ‬ ‫ْ‬ ‫‪َ :150 :2\87‬ﻭﻣِ ْﻦ َﺣﻴ ُ‬
‫ْ‬ ‫َ‬
‫ﺏ َﻭﺍﻟﻨﺒِﻴِّﻴﻦَ َﻭﺁﺗ َﻰ ﺍﻟ َﻤﺎ َﻝ‬ ‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ﺏ َﻭﻟﻜِﻦ ﺍﻟﺒِ ﱠﺮ َﻣﻦ ﺁ َﻣﻦَ ﺑِﺎ¡ِ َﻭﺍﻟﻴَ ْﻮ ِﻡ ﺍﻵﺧِ ِﺮ َﻭﺍﻟ َﻤﻼﺋِﻜ ِﺔ َﻭﺍﻟ ِﻜﺘ َﺎ ِ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬
‫ﻕ َﻭﺍﻟ َﻤﻐ ِﺮ ِ‬ ‫ْ‬ ‫ْﺲ ْﺍﻟﺒِ ﱠﺮ ﺃﻥ ﺗ َﻮﻟﻮﺍ ُﻭ ُﺟﻮ َﻫﻜ ْﻢ ﻗِﺒَ َﻞ ﺍﻟ َﻤﺸ ِﺮ ِ‬
‫ْ‬ ‫ْ‬ ‫ُ‬ ‫ﱡ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫‪ :177 :2\\87‬ﻟَﻴ َ‬
‫ﺼﺎﺑِ ِﺮﻳﻦَ‬‫ﻋﺎ َﻫﺪ ُﻭﺍ َﻭﺍﻟ ﱠ‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫ﺼﻼﺓ َ َﻭﺁﺗ َﻰ ﺍﻟﺰﻛَﺎﺓ َ َﻭﺍﻟ ُﻤﻮﻓﻮﻥَ ﺑِﻌَ ْﻬ ِﺪ ِﻫ ْﻢ ﺇِﺫﺍ َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ﺎﻡ ﺍﻟ ﱠ‬ ‫َ‬
‫ﺏ َﻭﺃﻗ َ‬‫َ‬ ‫ﺍﻟﺮﻗﺎ ِ‬ ‫َ‬ ‫ﺴﺒِﻴ ِﻞ َﻭﺍﻟﺴﱠﺎﺋِﻠِﻴﻦَ َﻭﻓِﻲ ِ ّ‬ ‫ﺴﺎﻛِﻴﻦَ َﻭﺍﺑْﻦَ ﺍﻟ ﱠ‬ ‫ﻋﻠَﻰ ُﺣﺒِّ ِﻪ ﺫَ ِﻭﻱ ْﺍﻟﻘُ ْﺮﺑَﻰ َﻭﺍﻟﻴَﺘ َﺎ َﻣﻰ َﻭﺍﻟ َﻤ َ‬
‫ْ‬ ‫ْ‬ ‫َ‬
‫ُ‬ ‫ﱠ‬ ‫ْ‬
‫ﺻﺪَﻗﻮﺍ َﻭﺃﻭﻟﺌِﻚَ ُﻫ ُﻢ ﺍﻟ ُﻤﺘﻘﻮﻥَ‪.‬‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ﺳﺎءِ َﻭﺍﻟﻀ ﱠﱠﺮﺍ ِء َﻭﺣِ ﻴﻦَ ْﺍﻟﺒَﺄ ْ ِﺱ ﺃُﻭﻟَﺌِﻚَ ﺍﻟﺬِﻳﻦَ َ‬
‫ﱠ‬ ‫ﻓِﻲ ْﺍﻟﺒَﺄ ْ َ‬
‫ﺍﺩﻋﻮ ﺍﻟﻘﺎﺭﻱء ﺇﻟﻰ ﻣﻼﺣﻈﺔ ﺗﻔﻜﻚ ﺃﻭﺻﺎﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻦ ﺧﻼﻝ ﺃﺭﻗﺎﻣﻬﺎ ‪ 150 ،149 ،148 ،145 ،144 ،143 ،142 ،115‬ﻭ‪ 177‬ﻭﻳﻼﺣﻆ ﺃﻳﻀًﺎ‬
‫ﺍﻟﺘﻜﺮﺍﺭ ﺍﻟﻤﻌﻴﺐ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ﺍﻷﺧﻴﺮﺗﻴﻦ‪ ،‬ﻭﺍﻥ ﺍﻵﻳﺘﻴﻦ ‪ 143‬ﻭ‪ 150‬ﻏﻴﺮ ﻣﺨﺼﺼﺘﻴﻦ ﺑﺎﻟﻜﺎﻣﻞ ﻟﻤﻮﺿﻮﻉ ﺍﻟﻘﺒﻠﺔ‪ .‬ﻫﻨﺎﻙ ﺇﺫﻥ ﻋﻴﺐ ﺍﻧﺸﺎﺋﻲ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪.‬‬
‫ﻭ( ﻧﻘﺼﺎﻥ ﻣﺒﻬﻢ ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﻭﻧﻈﺮﻳﺔ ﺍﻟﺤﺬﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻟﻘﺪ ﺫﻛﺮﻧﺎ ﺃﻋﻼﻩ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺴﻮﺭ ﺍﻟﺘﻲ ﺍﺧﺘﻔﺖ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺇﻣﺎ ﻷﻥ ﺍﻟﻤﻼﻙ ﺟﺒﺮﻳﻞ ﺭﻓﻌﻬﺎ ﻭﺃﻧﺴﺎﻫﺎ ﺣﺴﺐ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺃﻭ ﻷﻥ ﻋﻨﺰﺓ ﺃﻛﻠﺘﻬﺎ ﻛﻤﺎ ﺗﺬﻛﺮ‬
‫ﺭﻭﺍﻳﺔ ﻋﺎﺋﺸﺔ‪ .‬ﻭﻣﺎ ﻳﻬﻤﻨﺎ ﻫﻨﺎ ﻫﻮ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻵﻳﺔ ﺃﻭ ﻣﺠﻤﻮﻉ ﺁﻳﺎﺕ ﻛﻤﺎ ﻫﻲ ﺍﻵﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﻤﻌﺮﻓﺔ ﺇﻥ ﻛﺎﻧﺖ ﻣﺴﺘﻮﻓﻴﺔ ﻟﺸﺮﻭﻁ ﺍﻟﺨﻄﺎﺏ ﺍﻟﻤﻔﻬﻮﻡ ﺩﻭﻥ ﺇﺑﻬﺎﻡ‬
‫ﻭﻻ ﻳﻔﺘﺢ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﺍﺧﺘﻼﻓﺎﺕ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ ﺑﺴﺒﺐ ﻏﻤﻮﺿﻪ‪ .‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻭﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺗﺒﺮﻳﺮ ﻫﺬﻩ ﺍﻷﺧﻄﺎء ﺑﻤﺎ ﻳﺴﻤﻮﻧﻪ »ﻧﻈﺮﻳﺔ ﺍﻟﺤﺬﻑ‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ«‪.‬‬
‫ﺃﻥ ﺃﻫﻞ ﺍﻟﻠّﺴﺎﻥ ﺍﻋﺘﺎﺩﻭﺍ ﺃﻥ ﻳﺤﺬﻓﻮﺍ ﻣﻦ ﺍﻟﺠﻤﻠﺔ ﻋﻨﺎﺻﺮ ﻳﻔﻬﻤﻮﻥ ﻣﻌﺎﻧِ َﻴﻬﺎ‬ ‫ﺍﻷﺻﻞ ﻓﻲ ﺍﻟﻜﻼﻡ ﺫﻛﺮ ﻣﺎ ﻳﺪ ُ ﱡﻝ ﻋﻠﻰ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻤﺮﺍﺩ ﺑﻴﺎﻧُﻪ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﻟﺠﻤﻠﺔ‪ .‬ﺇﻻﱠ ّ‬
‫ﺩﻭﻥ ﺫﻛﺮ ﺃﻟﻔﺎﻅﻬﺎ‪ ،‬ﻟﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﺃﻭ ﻟﻮﺭﻭﺩ ﺍﻟﺠﻤﻠﺔ ﻋﻠﻰ ﻁﺮﻳﻘﺔ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﺃﻭ ﻟﻮﺟﻮﺩ ﻗﺮﻳﻨﺔ ﺗﺪ ُ ﱡﻝ ﻋﻠﻴﻬﺎ ﻣﻦ ﻗﺮﺍﺋﻦ ﺍﻟﺤﺎﻝ ﺃﻭ ﻗﺮﺍﺋﻦ ﺍﻟﻤﻘﺎﻝ‪ .‬ﻓﻤﺎ ﺍﻋﺘﺎﺩ ﺃﻫﻞ‬
‫ﻓﺈﻥ ﺫﻛﺮﻩ ﻳُ ْﻌﺘ َﺒﺮ ﺇﺳﺮﺍﻓًﺎ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ ﻳﺘﺤﺎﺷﺎﻩ ﺍﻟﺒﻠﻐﺎء‪ .‬ﻭﻳﺮﻯ ﻋﻠﻤﺎء‬ ‫ﺍﻟﻠّﺴﺎﻥ ﺃﻭ ﺍﻋﺘﺎﺩ ﺍﻟﺒﻠﻐﺎء ﻣﻨﻬﻢ ﻋﻠﻰ ﺣﺬﻓﻪ‪ ،‬ﺃﻭ ﻫﻮ ﻣ ّﻤﺎ ﻳﻤﻜﻦ ﺇﺩﺭﺍﻛُﻪ ﺑﺴﻬﻮﻟﺔ ﺇﺫﺍ ُﺣﺬِﻑ‪ّ ،‬‬
‫ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺏ ﺃﻥ ﺍﻟﺤﺬﻑ ﺧﻤﺴﺔ ﺃﻧﻮﺍﻉ‪ :‬ﺍﻻﻗﺘﻄﺎﻉ ﻭﺍﻻﻛﺘﻔﺎء ﻭﺍﻟﺘﻀﻤﻴﻦ ﻭﺍﻻﺣﺘﺒﺎﻙ ﻭﺍﻻﺧﺘﺰﺍﻝ‪ .‬ﻭﻟﻦ ﻧﺪﺧﻞ ﻫﻨﺎ ﻓﻲ ﺍﻟﺘﻔﺎﺻﻴﻞ ‪.‬‬
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‫ﻭﻻ ﺷﻚ ﻓﻲ ﺃﻥ ﺍﻹﻳﺠﺎﺯ ﻗﺪ ﻳﺨﻔﻲ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺑﻼﻏﺔ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ‪ ،‬ﺑﺨﻼﻑ ﺍﻹﻁﻨﺎﺏ ﻭﺍﻟﺘﻜﺮﺍﺭ ﺍﻟﻤﻤﻞ‪ ،‬ﻭﻟِﺬﺍ ﻳﻘﺎﻝ‪» :‬ﺧﻴﺮ ﺍﻟﻜﻼﻡ ﻣﺎ ﻗﻞ ﻭﺩﻝ«‪ .‬ﻭﻧﺬﻛﺮ ﻫﻨﺎ‬
‫ﻋ ْﻴﻨًﺎ«‪ .‬ﻭﺍﻟﺠﻤﻠﺔ ﻛﺎﻣﻠﺔ‬ ‫ﺸ َﺮﺓ َ َ‬ ‫ﻋ ْ‬ ‫ﺴﺖْ ﻣِ ْﻨﻪ ُ ﺍﺛْﻨَﺘ َﺎ َ‬ ‫ﺼﺎﻙَ ْﺍﻟ َﺤ َﺠ َﺮ ﻓَﺎ ْﻧﺒَ َﺠ َ‬ ‫ﺴﻘَﺎﻩ ُ ﻗَ ْﻮ ُﻣﻪُ ﺃ َ ِﻥ ﺍﺿ ِْﺮﺏْ ِﺑ َﻌ َ‬ ‫ﺳﺘ َ ْ‬ ‫ﺳﻰ ِﺇ ِﺫ ﺍ ْ‬ ‫ﻣﺜﺎﻻ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻵﻳﺔ ‪َ » :160 :7\39‬ﻭﺃ َ ْﻭ َﺣ ْﻴﻨَﺎ ﺇِﻟَﻰ ُﻣﻮ َ‬ ‫ً‬
‫ﻋ ْﻴﻨًﺎ«‪ .‬ﻭﻋﺎﻣﺔ ﻳﻨﻈﺮ‬ ‫َ َ َ‬ ‫َ‬ ‫ﺓ‬ ‫ﺮ‬‫ﺸ‬ ‫ْ‬ ‫ﻋ‬ ‫َﺎ‬ ‫ﺘ‬‫ﻨ‬
‫َ‬ ‫ْ‬ ‫ﺍﺛ‬ ‫ُ‬ ‫ﻪ‬ ‫ْ‬
‫ﻨ‬ ‫ﻣِ‬ ‫ْ‬
‫ﺖ‬ ‫ﺴ‬
‫َ َ‬‫ﺠ‬ ‫َ‬ ‫ﺒ‬ ‫ْ‬
‫ﻧ‬ ‫ﺎ‬ ‫َ‬ ‫ﻓ‬ ‫ﺮ[‬ ‫ﺠ‬
‫َ َ‬ ‫ﺤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺎﻩ‬ ‫ﺼ‬ ‫ﻌ‬ ‫ﺑ‬
‫َ َ ُ َ َِ َ‬ ‫ﻰ‬ ‫ﺳ‬ ‫ﻮ‬ ‫ﻣ‬ ‫ﺏ‬ ‫ﺮ‬ ‫ﻀ‬ ‫َ‬ ‫ﻓ‬ ‫]‬ ‫ﺮ‬ ‫ﺠ‬
‫َ َ َ‬ ‫ﺤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺎﻙَ‬ ‫ﺼ‬
‫ِ َِ َ‬ ‫ﻌ‬ ‫ﺑ‬ ‫ﺏْ‬ ‫ْﺮ‬ ‫ﺿ‬ ‫ﺍ‬ ‫ﻥ‬
‫ْ ُ ِ‬ ‫َ‬ ‫ﺃ‬ ‫ُ‬ ‫ﻪ‬ ‫ﻣ‬ ‫ﻮ‬ ‫َ‬ ‫ﻗ‬ ‫ُ‬ ‫ﻩ‬ ‫ﺎ‬ ‫َ‬ ‫ﻘ‬ ‫ﺴ‬
‫ْ‬ ‫َ‬ ‫ﺘ‬ ‫ﺳ‬
‫ْ‬ ‫ﺍ‬ ‫ﺫ‬
‫ِ‬ ‫ﺇ‬ ‫ﻰ‬ ‫ﺳ‬
‫َ ْ َ ِ ُ َ ِ‬ ‫ﻮ‬ ‫ﻣ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻴ‬
‫ْ‬ ‫ﺣ‬ ‫ﻭ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫»‬ ‫ﻫﻲ‪:‬‬
‫ﺍﻟﻤﺆﻟﻔﻮﻥ ﺍﻟﻌﺮﺏ ﻟﻠﻤﺤﺬﻭﻓﺎﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻣﻨﻈﻮﺭ ﺇﻋﺠﺎﺯﻱ‪ ،‬ﺩﻭﻥ ﺃﻱ ﻧﻘﺪ‪ ،‬ﻭﺇﻻ ﻋﺮﺿﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻟﻠﻘﺘﻞ ﺃﻭ ﺍﻹﻗﺼﺎء‪ .‬ﻭﻟﻜﻦ ﻻ ﺷﻚ ﻓﻲ ﺃﻥ ﺍﻹﻳﺠﺎﺯ ﻗﺪ ﻳﻘﻮﺩ‬
‫ﺗﻌﺠﻴﺰﺍ‪.‬‬ ‫ً‬ ‫ﺇﻟﻰ ﺇﺧﻼﻝ ﻓﻲ ﺍﻟﻔﻬﻢ‪ ،‬ﻓﻴﺼﺒﺢ‬
‫ﻭﻗﺪ ﻅﻬﺮ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﺗﺮﺟﻤﺘﻨﺎ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻛﻤﺎ ﻅﻬﺮ ﻟﻌﺪﺩ ﻣﻦ ﺍﻟﻤﺘﺮﺟﻤﻴﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺣﺘﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﻨﻬﻢ‪ ،‬ﺃﻥ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﻣﻘﺘﻀﺒﺔ ﺃﻭ ﻧﺎﻗﺼﺔ‪ ،‬ﻣﻤﺎ ﻳﺠﻌﻞ‬
‫ﻓﻬﻤﻬﺎ ﺻﻌﺒًﺎ ﺩﻭﻥ ﺇﺿﺎﻓﺔ ﻛﻠﻤﺎﺕ ﻟﻠﻨﺺ ﻭﻓﻘًﺎ ﻟﺘﻘﺪﻳﺮ ﺍﻟﻤﻔﺴﺮﻳﻦ‪ ،‬ﺍﻋﺘﻤﺎﺩًﺍ ﻋﻠﻰ ﻗﺮﺍﺋﻦ‪ ،‬ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﺍﻟﺨﻄﺄ ﻭﺍﻟﺼﻮﺍﺏ‪ .‬ﻭﻟﺬﻟﻚ ﻳﺘﻢ ﻓﻲ ﺍﻟﺘﺮﺟﻤﺎﺕ ﺇﺿﺎﻓﺔ ﻛﻠﻤﺎﺕ‬
‫ﺑﻴﻦ ﻗﻮﺳﻴﻦ ﺑﻬﺬﺍ ﺍﻟﺸﻜﻞ ] [ ﻟﺘﻮﺿﻴﺢ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﺃﻭ ﻳﺘﻢ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺫﻟﻚ ﺑﻘﻮﺳﻴﻦ ﻣﻊ ﺛﻼﺙ ﻧﻘﺎﻁ ﺑﻬﺬﺍ ﺍﻟﺸﻜﻞ ]‪ [...‬ﺩﻭﻥ ﺃﻱ ﺇﺿﺎﻓﺔ‪ .‬ﻭﻫﺬﺍ ﻳﺒﻴﻦ ﺍﻟﻤﺸﺎﻛﻞ ﺍﻟﺘﻲ‬
‫ﺗﻌﺘﺮﺽ ﻣﺘﺮﺟﻤﻲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻓﺎﻟﻘﺎﺭﻱء ﺍﻟﻤﺴﻠﻢ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻳﻤﺮ ﻋﻠﻰ ﺍﻵﻳﺎﺕ ﻣﺮﻭﺭ ﺍﻟﻜﺮﺍﻡ ﺩﻭﻥ ﻣﻨﺎﻗﺸﺔ ﺃﻭ ﺣﺘﻰ ﺩﻭﻥ ﺷﻌﻮﺭ ﺑﻨﻘﺺ‪،‬‬
‫ﻓﻬﻮ ﺇﻥ ﻟﻢ ﻳﻔﻬﻢ ﺁﻳﺔ ﻳﻌﺘﺒﺮ ﺫﻟﻚ ﻋﻴﺒًﺎ ﻓﻲ ﻣﻘﺪﺭﺗﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻭﻟﻴﺲ ﻓﻲ ﻧﺺ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺃﻣﺎ ﺍﻟﻤﺘﺮﺟﻢ ﻓﺈﻧﻪ ﻓﻲ ﺣﺎﺟﺔ ﻟﻔﻬﻢ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺣﺘﻰ ﻳﻘﺪﻡ ﻟﻠﻘﺎﺭﻱء ﺍﻟﺬﻱ ﻻ‬
‫ﺼﺎ ﻓﻲ ﺍﻟﻨﺺ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﻮﺳﻴﻦ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ .‬ﻭﺑﻤﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ ﻳﻄﺎﻟﺐ‬ ‫ﺼﺎ ﻣﻔﻬﻮ ًﻣﺎ ﻓﻲ ﻟﻐﺘﻪ‪ ،‬ﻭﺇﻥ ﻭﺟﺪ ﺍﻗﺘﻀﺎﺑًﺎ ﺃﻭ ﻧﻘ ً‬ ‫ﻳﻔﻬﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻧ ً‬
‫ﺑﺈﻋﻤﺎﻝ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺘﺪﺑﺮ ﻓﻲ ﻣﻌﺎﻧﻴﻪ‪» :‬ﺃَﻓَ َﻼ ﻳَﺘَﺪَﺑ ُﱠﺮﻭﻥَ ْﺍﻟﻘُ ْﺮﺁَﻥَ « )‪ ،(82 :4\92‬ﺭﺃﻳﻨﺎ ﻟﻸﻣﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺃﻥ ﻧﻀﻊ ﻣﺜﻞ ﺗﻠﻚ ﺍﻷﻗﻮﺍﺱ ﻓﻲ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺣﻴﺚ ﻧﻈﻨﻬﺎ‬
‫ﺿﺮﻭﺭﻳﺔ ﻭﻓﻘًﺎ ﻟﻔﻬﻤﻨﺎ ﺃﻭ ﻟﻔﻬﻢ ﻣﺘﺮﺟﻤﻴﻦ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﻟﻜﻦ ﺩﻭﻥ ﺃﻳﺔ ﺇﺿﺎﻓﺔ ﺣﺘﻰ ﻻ ﻧﻘﺤﻢ ﻋﻠﻰ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻛﻼ ًﻣﺎ ﻟﻴﺲ ﻓﻴﻪ‪ .‬ﻭﻗﺪ ﻛﻤﻠﻨﺎ ﺍﻟﻨﺺ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ‬
‫ﺍﻋﺘﻤﺎﺩ ًﺍ ﻋﻠﻰ ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ﺗﻜﻤﻠﺔ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﻗﺼﺔ ﺗﺨﺘﻠﻒ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻋﻦ ﺗﻜﻤﻠﺘﻬﺎ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ :‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ‬
‫ﺼﺐْ ]ﻓﻲ ﺍﻟﺪﻋﺎء[‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ‬ ‫ﺼﺐْ «‪ .‬ﻭﺍﻋﺘﺒﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ ﻧﺎﻗﺼﺔ ﻭﻛﻤﻠﻬﺎ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻓَﺈِﺫَﺍ ﻓَ َﺮ ْﻏﺖَ ]ﻣﻦ ﺍﻟﺼﻼﺓ[ ﻓَﺎ ْﻧ َ‬ ‫ﺍﻟﻤﺒﻬﻤﺔ ‪» :7 :94\12‬ﻓَﺈِﺫَﺍ ﻓَ َﺮ ْﻏﺖَ ﻓَﺎ ْﻧ َ‬
‫ﺍﻟﻤﻨﺘﺨﺐ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻋﻮﺓ ﻭﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻓﺎﺟﺘﻬﺪ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺃﺗﻌﺐ ﻧﻔﺴﻚ ﻓﻴﻬﺎ‪ .‬ﺃ ّﻣﺎ ﺍﻟﺸﻴﻌﺔ ﻓﻘﺪ ﻛﻤﻠﻮﻫﺎ ﺍﻋﺘﻤﺎﺩ ًﺍ ﻋﻠﻰ ﻗﺮﺍءﺓ ﻣﺨﺘﻠﻔﺔ‬
‫ﺼﺐْ ]ﺧﻠﻴﻔﺘﻚ[ )ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﻫﺬﻩ ﺍﻵﻳﺔ(‪.‬‬ ‫ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻓَﺈِﺫَﺍ ﻓَ َﺮ ْﻏﺖَ ]ﻣﻦ ﻧﺒﻮﺗﻚ[ ﻓَﺎ ْﻧ َ‬
‫ﻭﻫﻨﺎﻙ ﻅﺎﻫﺮﺓ ﻏﺮﻳﺒﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻜﺜﻴﺮ ﻣﻦ ﺁﻳﺎﺗﻪ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ »ﺇﺫ« ﺃﻭ »ﻭﺇﺫ«‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪:‬‬
‫ﻴﻦ )‪(71 :38\38‬‬ ‫‪ -‬ﺇِﺫْ ﻗَﺎ َﻝ َﺭﺑﱡﻚَ ﻟ ِْﻠ َﻤ َﻼﺋِ َﻜ ِﺔ ﺇِﻧِّﻲ ﺧَﺎﻟ ٌِﻖ ﺑَﺸ ًَﺮﺍ ﻣِ ْﻦ ﻁِ ٍ‬
‫ﻋﻈِ ﻴ ٌﻢ )‪(141 :7\39‬‬ ‫ﻣِﻦ َﺭﺑِّ ُﻜ ْﻢ َ‬ ‫ﺴﺎ َء ُﻛ ْﻢ َﻭﻓِﻲ ﺫ َ ِﻟ ُﻜ ْﻢ ﺑَ َﻼ ٌء ْ‬ ‫ﺏ ﻳُﻘَﺘِ ّﻠُﻮ َﻥ ﺃ َ ْﺑﻨَﺎ َء ُﻛ ْﻢ َﻭﻳَ ْﺴﺘَﺤْ ﻴُﻮ َﻥ ﻧِ َ‬ ‫ﺴﻮ ُﻣﻮﻧَ ُﻜ ْﻢ ﺳُﻮ َء ْﺍﻟﻌَﺬَﺍ ِ‬ ‫ﻋ ْﻮ َﻥ ﻳَ ُ‬ ‫َﻭﺇِﺫْ ﺃ َ ْﻧ َﺠ ْﻴﻨَﺎ ُﻛ ْﻢ ﻣِ ْﻦ ﺁ َ ِﻝ ﻓ ِْﺮ َ‬ ‫‪-‬‬
‫ﺳﻨ َِﺰﻳﺪ ُ ﺍﻟ ُﻤ ْﺤ ِﺴﻨِﻴﻦَ )‪(161 :7\39‬‬ ‫ْ‬ ‫ﺎﺏ ﺳُ ﱠﺠﺪ ًﺍ ﻧَ ْﻐﻔ ِْﺮ ﻟَ ُﻜ ْﻢ ﺧَﻄِﻴﺌ َﺎﺗِ ُﻜ ْﻢ َ‬ ‫ْ‬
‫ﻄﺔ ٌ َﻭﺍﺩْ ُﺧﻠُﻮﺍ ﺍﻟﺒَ َ‬ ‫ْﺚ ِﺷﺌْﺘ ُ ْﻢ َﻭﻗُﻮﻟُﻮﺍ ﺣِ ﱠ‬ ‫َﻭ ِﺇﺫْ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ ﺍ ْﺳ ُﻜﻨُﻮﺍ َﻫ ِﺬ ِﻩ ﺍﻟﻘَ ْﺮﻳَﺔَ َﻭ ُﻛﻠُﻮﺍ ﻣِ ْﻨ َﻬﺎ َﺣﻴ ُ‬ ‫ْ‬ ‫‪-‬‬
‫ُ‬ ‫ﱠ‬
‫ﺷﺪِﻳﺪًﺍ ﻗﺎﻟﻮﺍ َﻣ ْﻌﺬ َِﺭﺓ ﺇِﻟﻰ َﺭﺑِّﻜ ْﻢ َﻭﻟﻌَﻠ ُﻬ ْﻢ ﻳَﺘﻘﻮﻥَ )‪(164 :7\39‬‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ً‬ ‫ُ‬ ‫َ‬ ‫ﻋﺬﺍﺑًﺎ َ‬ ‫َ‬ ‫ّ‬
‫}ُ ُﻣ ْﻬ ِﻠﻜ ُﻬ ْﻢ ﺃ ْﻭ ُﻣﻌَ ِﺬﺑُ ُﻬ ْﻢ َ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫َﻭﺇِﺫ ﻗﺎﻟﺖْ ﺃ ﱠﻣﺔ ِﻣﻨ ُﻬ ْﻢ ﻟ َِﻢ ﺗ َ ِﻌﻈﻮﻥَ ﻗ ْﻮ ًﻣﺎ ﱠ‬ ‫ُ‬ ‫ْ‬ ‫ٌ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫‪-‬‬
‫ﺳﻠُﻮﻥَ )‪(14 :36\41‬‬ ‫َ‬ ‫ﺮ‬
‫ْ‬ ‫ﻣ‬
‫ُ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬
‫ِ ِ ْ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻧ‬ ‫ﺇ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻟ‬ ‫ﺎ‬ ‫َ‬ ‫ﻘ‬‫َ‬ ‫ﻓ‬ ‫ﺚ‬
‫ٍ‬ ‫ﻟ‬
‫ِ‬ ‫ﺎ‬‫َ‬ ‫ﺜ‬ ‫ِ‬ ‫ﺑ‬ ‫َﺎ‬ ‫ﻧ‬‫ﺯ‬‫ْ‬ ‫ﺰ‬ ‫ﱠ‬ ‫ﻌ‬
‫َ َ‬ ‫َ‬ ‫ﻓ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ُ‬
‫ﻫ‬ ‫ُﻮ‬ ‫ﺑ‬‫ﱠ‬ ‫ﺬ‬ ‫َ‬
‫ﻜ‬ ‫َ‬ ‫ﻓ‬ ‫ْﻦ‬
‫ِ‬ ‫ﻴ‬ ‫َ‬ ‫ﻨ‬‫ْ‬ ‫ﺍﺛ‬ ‫ﻢ‬‫ﻬ‬ ‫ﻴ‬
‫ْ‬
‫َ ِ ُِ‬ ‫َ‬ ‫ﻟ‬‫ﺇ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ْ‬
‫ﻠ‬ ‫ﺳ‬ ‫ﺭ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ْ‬ ‫ﺫ‬ ‫ﺇ‬
‫ِ‬ ‫‪-‬‬

‫ﺍﻟﺪﻣﺸﻘﻲ‪ :‬ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،1996،‬ﺧﺎﺻﺔ ﺟﺰء ‪ ،2‬ﺹ ‪.59-46‬‬ ‫‪1‬‬

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 ‫ﻄﻠُﻮﻥَ )‪(7 :27\48‬‬ ‫ﺼ َ‬ ‫ﺏ ﻗَﺒَ ٍﺲ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗ َ ْ‬ ‫ﺳﺂَﺗِﻴ ُﻜ ْﻢ ﻣِ ْﻨ َﻬﺎ ِﺑ َﺨﺒَ ٍﺮ ﺃ َ ْﻭ ﺁَﺗِﻴ ُﻜ ْﻢ ِﺑ ِﺸ َﻬﺎ ٍ‬ ‫َﺎﺭﺍ َ‬ ‫ﺳﻰ ِﻷ َ ْﻫ ِﻠ ِﻪ ِﺇﻧِّﻲ ﺁَﻧَﺴْﺖُ ﻧ ً‬ ‫ِﺇﺫْ ﻗَﺎ َﻝ ُﻣﻮ َ‬ ‫‪-‬‬
‫ﻭﻫﻨﺎﻙ ﺁﻳﺎﺕ ﺳﺒﻖ ﻛﻠﻤﺔ »ﺇﺫ« ﻓﻌﻞ ﺃﺫﻛﺮ ﻭﻣﺸﺘﻘﺎﺗﻪ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪:‬‬
‫ﺽ‬ ‫ْ ِ‬ ‫ﺭ‬ ‫َ‬ ‫ْ‬
‫ﺍﻷ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﺍ‬ ‫ﻮ‬‫َ‬
‫ْ ْ‬‫ﺜ‬‫ﻌ‬ ‫َ‬ ‫ﺗ‬ ‫ﻻ‬‫َ‬ ‫ﻭ‬ ‫}‬
‫َ ِ َ‬‫ﱠ‬ ‫ء‬ ‫ﻻ‬ ‫َ‬ ‫َ‬ ‫ﺁ‬ ‫ﻭﺍ‬ ‫ﺮ‬ ‫ُ‬ ‫ُ‬
‫ﻛ‬ ‫ْ‬ ‫ﺫ‬ ‫ﺎ‬‫َ‬ ‫ﻓ‬ ‫ﺎ‬‫ً‬ ‫ﺗ‬‫ُﻮ‬ ‫ﻴ‬ ‫ُ‬ ‫ﺑ‬ ‫ﻝ‬
‫َ‬ ‫ﺎ‬ ‫ﺒ‬
‫ِ َ‬ ‫ﺠ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻮﻥَ‬ ‫ُ‬ ‫ﺘ‬ ‫ﺼ ً َ ﺤِ‬
‫ﻨ‬‫ْ‬ ‫َ‬ ‫ﺗ‬ ‫ﻭ‬ ‫ﺍ‬ ‫ﻮﺭ‬ ‫ﺳ ُﻬﻮ ِﻟ َﻬﺎ ﻗُ ُ‬ ‫ﻣِﻦ ُ‬ ‫ﺽ ﺗَﺘﱠﺨِ ﺬُﻭ َﻥ ْ‬ ‫ﻋﺎ ٍﺩ َﻭ َﺑ ﱠﻮﺃ َ ُﻛ ْﻢ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬ ‫َﻭﺍﺫْﻛُ ُﺮﻭﺍ ِﺇﺫْ َﺟﻌَﻠَ ُﻜ ْﻢ ُﺧﻠَﻔَﺎ َء ﻣِ ْﻦ َﺑ ْﻌ ِﺪ َ‬ ‫‪-‬‬
‫ُﻣ ْﻔ ِﺴﺪِﻳﻦ )‪(74 :7\39‬‬
‫ﺕ ﻣِ ْﻦ ﺃ َ ْﻫ ِﻠ َﻬﺎ َﻣﻜَﺎﻧًﺎ ﺷ َْﺮﻗِﻴ’ﺎ )‪(16 :19\44‬‬ ‫ﺏ َﻣ ْﺮﻳَ َﻢ ﺇِ ِﺫ ﺍ ْﻧﺘَﺒَﺬ َ ْ‬ ‫َﻭﺍﺫْﻛُ ْﺮ ﻓِﻲ ْﺍﻟ ِﻜﺘ َﺎ ِ‬ ‫‪-‬‬
‫ﺷ ْﻴﺌﺎ )‪(42-41 :19\44‬‬ ‫ً‬ ‫ﻋﻨﻚَ َ‬ ‫ْ‬ ‫ْﺼ ُﺮ َﻭﻻ ﻳُﻐﻨِﻲ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﺖ ﻟ َِﻢ ﺗ َ ْﻌﺒُﺪ ُ َﻣﺎ ﻻ ﻳَ ْﺴ َﻤ ُﻊ َﻭﻻ ﻳُﺒ ِ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺻﺪِّﻳﻘﺎ ﻧَﺒِﻴ’ﺎ ‪ -‬ﺇِﺫ ﻗﺎ َﻝ ِﻷﺑِﻴ ِﻪ ﻳَﺎ ﺃﺑَ ِ‬ ‫َ‬ ‫ْ‬ ‫ً‬ ‫ِﻴﻢ ﺇِﻧﻪ ُ ﻛﺎﻥَ ِ‬‫َ‬ ‫ﱠ‬ ‫ﺏ ﺇِﺑ َْﺮﺍﻫ َ‬ ‫ْ‬
‫َﻭﺍﺫﻛ ْﺮ ﻓِﻲ ﺍﻟ ِﻜﺘ َﺎ ِ‬ ‫ُ‬ ‫ْ‬ ‫‪-‬‬
‫ﺎﺭ ُﻫﺪ ًﻯ )‪(10-9 :20\45‬‬ ‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﻟ‬ ‫ﺍ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ُ‬ ‫ﺪ‬ ‫ﺟ‬‫ِ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﺲ‬ ‫ٍ‬ ‫َ‬ ‫ﺒ‬ ‫َ‬ ‫ﻘ‬ ‫َ ِ‬‫ﺑ‬ ‫ﺎ‬ ‫ﻬ‬ ‫ْ‬
‫ﻨ‬ ‫ﻣِ‬ ‫ﻢ‬
‫ْ‬ ‫ُ‬
‫ﻜ‬ ‫ِﻴ‬ ‫ﺗ‬ ‫َ‬ ‫ﺁ‬ ‫ِﻲ‬ ‫ّ‬ ‫ﻠ‬ ‫ﻌ‬
‫َ‬ ‫َ‬ ‫ﻟ‬ ‫ﺍ‬ ‫َﺎﺭ‬
‫ً‬ ‫ﻧ‬ ‫ْﺖُ‬ ‫ﺴ‬ ‫َ‬ ‫ﻧ‬ ‫َ‬ ‫ﺁ‬ ‫ِﻲ‬ ‫ّ‬ ‫ﻧ‬ ‫ﺇ‬
‫ِ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﺜ‬‫ُ‬
‫ﻜ‬ ‫ﺍﻣ‬
‫ْ‬ ‫ﻪ‬ ‫ِ‬ ‫ﻠ‬
‫ِ‬ ‫ﻫ‬‫ْ‬ ‫َ‬ ‫ﻷ‬ ‫ِ‬ ‫ﻝ‬
‫َ‬ ‫ﺎ‬‫َ‬ ‫ﻘ‬‫َ‬ ‫ﻓ‬ ‫ﺍ‬‫َﺎﺭ‬
‫ً‬ ‫ﻧ‬ ‫ﻯ‬ ‫َ‬ ‫ﺃ‬ ‫ﺭ‬‫ِ َ‬ ‫ْ‬ ‫ﺫ‬ ‫ﺇ‬ ‫‪-‬‬ ‫ﻰ‬ ‫ﺳ‬‫َ‬ ‫ﻮ‬ ‫ﻣ‬
‫ُ‬ ‫ُ‬
‫ِﻳﺚ‬ ‫ﺪ‬ ‫ﺣ‬ ‫َ‬ ‫ﺎﻙَ‬ ‫َ‬ ‫ﺗ‬‫َ‬ ‫ﺃ‬ ‫ﻞْ‬ ‫ﻫ‬
‫َ‬ ‫ﻭ‬‫َ‬ ‫‪-‬‬
‫ﺳﻠﻮﻥَ )‪(14-13 :36\41‬‬ ‫ُ‬ ‫ُ‬
‫ﺚ ﻓَﻘَﺎﻟﻮﺍ ﺇِﻧﱠﺎ ﺇِﻟ ْﻴﻜ ْﻢ ُﻣ ْﺮ َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬
‫ﺳﻠﻨَﺎ ﺇِﻟ ْﻴ ِﻬ ُﻢ ﺍﺛﻨَﻴ ِْﻦ ﻓَ َﻜﺬﺑُﻮ ُﻫ َﻤﺎ ﻓَﻌَﺰﺯﻧَﺎ ﺑِﺜﺎ ِﻟ ٍ‬ ‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ُ‬
‫ﺎﺏ ﺍﻟﻘَ ْﺮﻳَ ِﺔ ﺇِﺫ َﺟﺎ َءﻫَﺎ ﺍﻟ ُﻤ ْﺮﺳَﻠﻮﻥَ ‪ -‬ﺇِﺫ ﺃ ْﺭ َ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ﺻ َﺤ َ‬ ‫َ‬ ‫ً‬
‫َﻭﺍﺿ ِْﺮﺏْ ﻟ ُﻬ ْﻢ ﻣﺜﻼ ﺃ ْ‬ ‫َ‬ ‫‪-‬‬
‫ﻭﻅﺎﻫﺮﺓ ﺃﺧﺮﻯ ﻫﻮ ﻓﻘﺪﺍﻥ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪:‬‬
‫ﺳﻮ َء‬ ‫ِﻠﻈﺎﻟِﻤِ ﻴ َﻦ ﺫُﻭﻗُﻮﺍ َﻣﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﺗ َ ْﻜ ِﺴﺒُﻮ َﻥ )‪ .(24 :39\59‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃَﻓَ َﻤ ْﻦ ﻳَﺘﱠﻘِﻲ ﺑِ َﻮﺟْ ِﻬ ِﻪ ُ‬ ‫ﺏ ﻳَ ْﻮ َﻡ ْﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ ]‪َ [...‬ﻭﻗِﻴ َﻞ ﻟ ﱠ‬ ‫‪ -‬ﺃَﻓَ َﻤ ْﻦ ﻳَﺘﱠﻘِﻲ ﺑِ َﻮﺟْ ِﻬ ِﻪ ﺳُﻮ َء ْﺍﻟﻌَﺬَﺍ ِ‬
‫ﺏ ﻳَ ْﻮ َﻡ ْﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ ]ﻛﻤﻦ ﺃﻣﻦ ﻣﻨﻪ ﺑﺪﺧﻮﻝ ﺍﻟﺠﻨﺔ[‬ ‫ْﺍﻟﻌَﺬَﺍ ِ‬
‫ﺎﺟﺪًﺍ َﻭﻗَﺎﺋِ ًﻤﺎ ﻳَﺤْ ﺬَ ُﺭ ْﺍﻵَﺧِ َﺮﺓ َ َﻭﻳَﺮْ ﺟُﻮ َﺭﺣْ َﻤﺔَ َﺭﺑِّ ِﻪ ]‪ [...‬ﻗُ ْﻞ ﻫ َْﻞ ﻳَ ْﺴﺘ َ ِﻮﻱ ﺍﻟﱠﺬِﻳﻦَ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ َﻭﺍﻟﱠﺬِﻳﻦَ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ ﺇِﻧﱠ َﻤﺎ ﻳَﺘ َﺬَ ﱠﻛ ُﺮ ﺃُﻭﻟُﻮ‬ ‫ﺳ ِ‬ ‫‪ -‬ﺃ َ ْﻡ َﻣ ْﻦ ﻫ َُﻮ ﻗَﺎﻧِﺖٌ ﺁَﻧَﺎ َء ﺍﻟﻠﱠ ْﻴ ِﻞ َ‬
‫َ‬
‫ﺎﺟﺪ ًﺍ َﻭﻗﺎﺋِ ًﻤﺎ ﻳَﺤْ ﺬ ُﺭ ﺍﻵﺧِ َﺮﺓ َ َﻭﻳَ ْﺮ ُﺟﻮ َﺭ ْﺣ َﻤﺔ َﺭﺑِّ ِﻪ ]ﺃﻓﻀﻞ ﺃﻡ ﻣﻦ ﻫﻮ ﻛﺎﻓﺮ[‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﺳ ِ‬ ‫ﱠ‬ ‫َ‬ ‫ﺖٌ‬ ‫َ‬
‫ﺏ )‪ .(9 :39\59‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃ ْﻡ َﻣﻦ ﻫ َُﻮ ﻗﺎﻧِ ﺁﻧَﺎ َء ﺍﻟﻠ ْﻴ ِﻞ َ‬ ‫ْ‬ ‫َ‬ ‫ْﺍﻷ َ ْﻟﺒَﺎ ِ‬
‫ﻋﺬَﺍ ٍ‬
‫ﺏ‬ ‫ِﻒ ﻓِﻴ ِﻪ َﻭ ْﺍﻟﺒَﺎ ِﺩ ]‪َ [...‬ﻭ َﻣ ْﻦ ﻳ ُِﺮﺩْ ﻓِﻴ ِﻪ ﺑِﺈ ِ ْﻟ َﺤﺎ ٍﺩ ِﺑﻈُ ْﻠ ٍﻢ ﻧُ ِﺬ ْﻗﻪ ُ ﻣِ ْﻦ َ‬ ‫ﺳ َﻮﺍ ًء ْﺍﻟﻌَﺎﻛ ُ‬ ‫ﺎﺱ َ‬ ‫}ِ َﻭ ْﺍﻟ َﻤﺴ ِْﺠ ِﺪ ْﺍﻟ َﺤ َﺮ ِﺍﻡ ﺍﻟﱠﺬِﻱ َﺟﻌَ ْﻠﻨَﺎﻩ ُ ﻟِﻠﻨﱠ ِ‬ ‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫ﻋ ْﻦ َ‬ ‫ﺼﺪﱡﻭﻥَ َ‬ ‫ِﺇ ﱠﻥ ﺍﻟﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍ َﻭﻳَ ُ‬ ‫‪-‬‬
‫ِﻒ ﻓِﻴ ِﻪ َﻭ ْﺍﻟﺒَﺎ ِﺩ‬‫ﺳ َﻮﺍ ًء ْﺍﻟﻌَﺎﻛ ُ‬ ‫َ‬ ‫ﺎﺱ‬ ‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﻠ‬‫ﻟ‬‫ِ‬ ‫ُ‬ ‫ﻩ‬‫َﺎ‬ ‫ﻨ‬ ‫ﻠ‬‫ْ‬ ‫ﻌ‬
‫َ َ‬ ‫ﺟ‬ ‫ِﻱ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﺍﻡ‬ ‫ﺮ‬
‫َ َ ِ‬ ‫ﺤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺪ‬
‫ِ‬ ‫ْﺠ‬
‫َ َ ِ‬ ‫ﺴ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻭ‬ ‫ِ‬ ‫}‬ ‫ﱠ‬ ‫ﻞ‬ ‫َِ ِ‬‫ﻴ‬ ‫ﺒ‬ ‫ﺳ‬ ‫ﻦ‬‫ْ‬ ‫ﻋ‬
‫َ‬ ‫ﱡﻭﻥَ‬ ‫ﺪ‬ ‫ﺼ‬
‫ُ‬ ‫َ‬ ‫ﻳ‬ ‫ﻭ‬ ‫َ‬ ‫ﻭﺍ‬ ‫َﺮ‬
‫ُ‬ ‫ﻔ‬ ‫َ‬
‫ﻛ‬ ‫ِﻳﻦَ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻥ‬ ‫ﱠ‬ ‫ﺇ‬
‫ِ‬ ‫ﻭﺗﻜﻤﻴﻠﻪ‪:‬‬ ‫ﻧﺎﻗﺺ‬ ‫ﻧﺺ‬ ‫(‪.‬‬ ‫‪25‬‬ ‫‪:‬‬‫‪22‬‬ ‫\‬ ‫‪103‬‬ ‫)‬ ‫ِﻴﻢ‬
‫ٍ‬ ‫ﻟ‬ ‫َ‬ ‫ﺃ‬
‫ﺼﺪ ﱡﻭﻥَ ‪.‬‬ ‫]ﻧﺬﻗﻬﻢ ﻣﻦ ﻋﺬﺍﺏ ﺃﻟﻴﻢ[‪ ،‬ﺇﻻ ﺇﺫﺍ ﺍﻋﺘﺒﺮﺕ ﺍﻟﻮﺍﻭ ﻓﻲ ﻛﻠﻤﺔ ﻭﻳﺼﺪﻭﻥ ﺯﺍﺋﺪﺓ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻵﻳﺔ‪ِ :‬ﺇ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ َﻳ ُ‬
‫ﻈﺎﻫ ٍِﺮ ﻣِ ﻦَ ْﺍﻟﻘَ ْﻮ ِﻝ ﺑَ ْﻞ ُﺯﻳِّ َﻦ ﻟِﻠﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ‬ ‫ﺽ ﺃ َ ْﻡ ﺑِ َ‬ ‫ﺳ ﱡﻤﻮ ُﻫ ْﻢ ﺃ َ ْﻡ ﺗُﻨَﺒِّﺌُﻮﻧَﻪ ُ ﺑِ َﻤﺎ َﻻ ﻳَ ْﻌﻠَ ُﻢ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺖ َﻭ َﺟﻌَﻠُﻮﺍ ِ ﱠ¡ِ ﺷُ َﺮﻛَﺎ َء ﻗُ ْﻞ َ‬ ‫ﺴﺒَ ْ‬ ‫ﻋﻠَﻰ ﻛُ ِّﻞ ﻧَ ْﻔ ٍﺲ ﺑِ َﻤﺎ َﻛ َ‬ ‫‪ -‬ﺃَﻓَ َﻤ ْﻦ ﻫ َُﻮ ﻗَﺎﺋِ ٌﻢ َ‬
‫ﺖ ]ﻛﻤﻦ ﻟﻴﺲ‬ ‫ﺴﺒَ ْ‬ ‫ﻋﻠَﻰ ﻛُ ِّﻞ ﻧَ ْﻔ ٍﺲ ﺑِ َﻤﺎ َﻛ َ‬ ‫َ‬
‫ﻣِﻦ ﻫَﺎ ٍﺩ )‪ .(33 :13\96‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃﻓَ َﻤ ْﻦ ﻫ َُﻮ ﻗَﺎﺋِ ٌﻢ َ‬ ‫} ُ ﻓَ َﻤﺎ ﻟَﻪ ُ ْ‬ ‫ﻀ ِﻠ ِﻞ ﱠ‬ ‫ﺴﺒِﻴ ِﻞ َﻭ َﻣ ْﻦ ﻳُ ْ‬ ‫ﻋ ِﻦ ﺍﻟ ﱠ‬ ‫ﺻﺪﱡﻭﺍ َ‬ ‫َﻣ ْﻜ ُﺮ ُﻫ ْﻢ َﻭ ُ‬
‫ﺷ َﺮﻛَﺎ َء ]ﺳﻮﺍء ﻓﻲ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺒﺎﺩﺓ[‪.‬‬ ‫ﺖ ]ﻭﻣﻦ[ َﺟﻌَﻠُﻮﺍ ِ ﱠ¡ِ ُ‬ ‫ﺴﺒَ ْ‬ ‫ﻋﻠَﻰ ُﻛ ِّﻞ ﻧَ ْﻔ ٍﺲ ﺑِ َﻤﺎ َﻛ َ‬ ‫ﻛﺬﻟﻚ[ ﺃﻭ‪ :‬ﺃَﻓَ َﻤ ْﻦ ﻫ َُﻮ ﻗَﺎﺋِ ٌﻢ َ‬
‫ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻧﻨﺎ ﻟﻢ ﻧﺄﺧﺬ ﺑﻜﻞ ﺍﻹﺿﺎﻓﺎﺕ ﺍﻟﺘﻲ ﺗﺘﻀﻤﻨﻬﺎ ﺍﻟﺘﺮﺟﻤﺎﺕ ﻋﺎﻣﺔً ﺑﻬﺪﻑ ﺍﻟﺘﻮﺿﻴﺢ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﺗﻀﻴﻒ ﺗﻠﻚ ﺍﻟﺘﺮﺟﻤﺎﺕ ﺍﻟﻘﺎﺋﻞ )ﺇﺑﺮﺍﻫﻴﻢ( ﻓﻲ‬
‫ﺳﺘ َ ْﻐ ِﻔ ُﺮ ﻟَﻚَ َﺭﺑِّﻲ ﺇِﻧﱠﻪ ُ َﻛﺎﻥَ ﺑِﻲ َﺣ ِﻔﻴ’ﺎ« )‪ (47 :19\44‬ﻭﻓﻲ ﺁﻳﺎﺕ ﻣﻤﺎﺛﻠﺔ ﻛﺜﻴﺮﺓ‪ .‬ﻭﻟﻜﻨﻨﺎ ﺭﺃﻳﻨﺎ ﻋﺪﻡ ﻓﻌﻞ ﺫﻟﻚ ﺣﺘﻰ ﻻ ﻧﺜﻘﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء‬ ‫ﺳﺄ َ ْ‬ ‫ﻋﻠَﻴْﻚَ َ‬ ‫ﺳ َﻼ ٌﻡ َ‬ ‫ﺍﻵﻳﺔ »ﻗَﺎ َﻝ َ‬
‫ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﻣﻦ ﻫﻮ ﺍﻟﻘﺎﺋﻞ ﺑﻌﺪ ﺍﻟﺘﻤﻌﻦ ﻓﻲ ﻣﻀﻤﻮﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻬﺎ‪ .‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﻓﻬﻢ ﻋﺪﺩ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﻗﺼﺔ ﻣﺴﺘﺤﻴﻞ ﺩﻭﻥ ﺍﻟﻠﺠﻮء ﺇﻟﻰ ﻛﺘﺐ‬
‫ﻣﺜﻼ ﺍﻵﻳﺎﺕ ‪34 :38\38‬‬ ‫ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﺘﻲ ﻫﻲ ﺫﺍﺗﻬﺎ ﻣﺘﻀﺎﺭﺑﺔ ﻭﻣﺨﺘﻠﻔﺔ ﻟﻢ ﺗُﺠﻤﻊ ﻋﻠﻰ ﺭﺍﻱ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺍﻷﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻟﺘﻲ ﺗﻌﺞ ﺑﻬﺎ ﺗﻠﻚ ﺍﻟﻜﺘﺐ )ﺃﻧﻈﺮ ً‬
‫ﻭ‪ 44 :38\38‬ﻭ‪ .(124 :2\87‬ﻭﻫﻨﺎ ﺗﺄﺗﻲ ﺃﻫﻤﻴﺔ ﻣﻌﺮﻓﺔ ﻣﺼﺎﺩﺭ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻧﻨﻘﻞ ﻫﻨﺎ ﻣﺎ ﻳﻘﻮﻟﻪ ﻣﻌﺮﻭﻑ ﺍﻟﺮﺻﺎﻓﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ‪:‬‬
‫ﻣﻤﺎ ﻳﺨﺘﺺ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺗﺮﺍﻛﻴﺒﻪ ﻭﻣﺒﺎﻧﻴﻪ ﺩﻭﻥ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻨﺰﻟﺔ ﻭﻏﻴﺮ ﺍﻟﻤﻨﺰﻟﺔ ﻛﺜﺮﺓ ﺍﻟﺤﺬﻭﻑ ﻭﺍﻟﻤﻘﺪﺭﺍﺕ ﻓﻲ ﺍﻟﺘﺮﺍﻛﻴﺐ‪ .‬ﺍﻗﺮﺃ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ‬
‫ﻣﺜﻼ‪ ،‬ﻓﺈﻧﻚ ﻻ ﺗﻜﺎﺩ ﺗﺠﺪ ﺁﻳﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﺣﺬﻑ ﻭﺗﻘﺪﻳﺮ‪ .‬ﻭﺇﻧﻤﺎ ﻳﻘﺪﺭ‬ ‫ﺍﻟﻤﻄﻮﻟﺔ ﻻ ﺳﻴﻤﺎ ﺍﻟﺘﻲ ﻋﻨﻲ ﻣﺆﻟﻔﻮﻫﺎ ﺑﺒﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻓﺼﺎﺣﺘﻪ ﻛﺎﻟﻜﺸﺎﻑ ﻟﻠﺰﻣﺨﺸﺮﻱ ً‬
‫ﻣﻌﻘﻮﻻ ﻭﻣﻔﻬﻮ ًﻣﺎ ﺃﻛﺜﺮ ‪ ...‬ﻓﺒﺎﻟﻨﻈﺮ ﺇﻟﻰ ﻫﺬﺍ ﻳﺠﻮﺯ ﺃﻥ ﻧﺴﻤﻲ ﺍﻟﻘﺮﺁﻥ »ﻛﺘﺎﺏ‬ ‫ً‬ ‫ﺍﻟﻤﻔﺴﺮﻭﻥ ﻫﺬﻩ ﺍﻟﻤﺤﺎﺫﻳﻒ ﻟﺘﻮﺟﻴﻪ ﺍﻟﻜﻼﻡ ﻭﺗﺨﺮﻳﺠﻪ ﻋﻠﻰ ﻭﺟﻪ ﻳﻜﻮﻥ ﺑﻪ‬
‫ﺍﻟﻤﺤﺎﺫﻳﻒ ﻭﺍﻟﻤﻘﺪﺭﺍﺕ«‪ .‬ﻭﻧﺤﻦ ﻧﻌﻠﻢ ﺃﻥ ﺍﻟﺤﺬﻑ ﺟﺎﺋﺰ ﻓﻲ ﺍﻟﻜﻼﻡ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﻭﺍﺟﺒًﺎ ﻣﻤﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻟﺒﻼﻏﺔ ﻭﺗﺴﺘﻠﺰﻣﻪ ﺍﻟﻔﺼﺎﺣﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﺻﻞ ﻓﻲ‬
‫ﺍﻟﻜﻼﻡ ﻫﻮ ﻋﺪﻡ ﺍﻟﺤﺬﻑ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻓﻲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﻓﻼ ﺑﺪ ﻣﻦ ﺃﻣﺮﻳﻦ ﺃﺣﺪﻫﻤﺎ ﺍﻟﻤﺠﻮﺯ ﺃﻭ ﺍﻟﻤﺮﺟﺢ ﻟﻠﺤﺬﻑ‪ ،‬ﻭﺍﻵﺧﺮ ﻭﺟﻮﺩ ﻗﺮﻳﻨﺔ ﻓﻲ ﺍﻟﻜﻼﻡ ﺗﺪﻝ ﻋﻠﻰ‬
‫ﺍﻟﻤﺤﺬﻭﻑ‪ ،‬ﻭﺇﻻ ﻛﺎﻥ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﻤﻌﻤﻴﺎﺕ ﻭﺍﻷﺣﺎﺟﻲ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﺘﻜﻠﻢ ﺑﻪ ﻛﻤﻦ ﻳﻘﻮﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻓﻬﻤﻮﺍ ﻣﺎ ﻓﻲ ﺿﻤﻴﺮﻱ‪ .‬ﻧﺤﻦ ﻻ ﻧﻘﻮﻝ ﺇﻥ ﻣﺤﺎﺫﻳﻒ‬
‫ﺍﻟﻘﺮﺁﻥ ﻛﻠﻬﺎ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻤﻌﻤﻴﺎﺕ‪ ،‬ﺑﻞ ﻓﻴﻪ ﻣﻦ ﺍﻟﻤﺤﺬﻭﻑ ﻣﺎ ﺗﻘﺘﻀﻴﻪ ﺍﻟﺒﻼﻏﺔ ﻭﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺍﺋﻦ‪ ،‬ﻭﻓﻴﻪ ﻣﺎ ﻟﻴﺲ ﻛﺬﻟﻚ‪.1‬‬
‫ﻭﻗﺪ ﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ ﻋﻠﻰ ﻣﺼﺎﺩﺭ ﻣﺨﺘﻠﻔﺔ ﻟﺘﺤﺪﻳﺪ ﺍﻟﻤﺤﺎﺫﻳﻒ ﻭﺍﻟﻤﻘﺪﺭﺍﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻫﻤﻬﺎ ﻛﺘﺎﺏ ﺍﻟﺴﻴﻮﻁﻲ‪» :‬ﺍﻹﺗﻘﺎﻥ ﻓﻲ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ«‪ 2‬ﻭﺗﻔﺴﻴﺮ ﺍﺑﻦ‬
‫ﻋﺎﺷﻮﺭ‪» :‬ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ«‪ 3‬ﻭﻣﻘﺎﻝ ﻣﺤﻤﺪ ﻟﻌﺠﺎﻝ‪» :‬ﻅﺎﻫﺮﺓ ﺍﻟﺤﺬﻑ ﺍﻟﺒﻼﻏﻲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ«‪ 4‬ﻭﻛﺘﺎﺏ ﻋﻠﻲ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻣﺤﻴﻲ ﺍﻟﺸﻤﺮﻱ‪» :‬ﺩﻻﻟﺔ‬
‫ﺍﻻﻛﺘﻔﺎء ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ«‪ .‬ﻭﻫﺬﺍ ﺍﻟﻤﺼﺪﺭ ﺍﻷﺧﻴﺮ ﻳﺮﻓﺾ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺼﻄﻠﺢ »ﺣﺬﻑ« ﺍﻟﺬﻱ ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﻔﻀﻞ ﻋﻠﻴﻪ ﻣﺼﻄﻠﺢ »ﺍﻛﺘﻔﺎء«‪ ،‬ﻭﻫﻮ ﻓﻲ‬
‫ﺍﻟﻮﺍﻗﻊ ﺍﺳﺘﺒﺪﺍﻝ ﻛﻠﻤﺔ ﺳﻠﺒﻴﺔ ﺑﻜﻠﻤﺔ ﺇﻳﺠﺎﺑﻴﺔ ﺗﻮﺻﻞ ﺇﻟﻰ ﻧﻔﺲ ﺍﻟﻨﺘﻴﺠﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﺆﻟﻒ ﻳﺸﻜﻚ ﻓﻲ ﻛﻞ ﻣﺎ ﺍﻋﺘﺒﺮ ﻣﺤﺬﻭﻓًﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺒﺮﺭﻩ‪ .‬ﻓﻬﻮ ﻳﻘﻮﻝ‪:‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻓﺎﻟﻘﺮﺁ ُﻥ ﻛﻼ ُﻡ ﷲ ﺗﻌﺎﻟﻰ ﺍﻟﺬﻱ » َﻻ ﻳَﺄ ْﺗِﻴ ِﻪ ْﺍﻟﺒَﺎﻁِ ُﻞ ﻣِ ْﻦ ﺑَﻴ ِْﻦ ﻳَﺪَ ْﻳ ِﻪ َﻭ َﻻ‬ ‫ِ‬ ‫ﺃﻥ ﻣﺼﻄﻠ َﺢ ﺍﻟﺤﺬﻑِ ﻛﻤﺎ ﻋ ُِﺮﻑ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﻴﻦ‪ ،‬ﻻ ﻳﺘﻨﺎﺳﺐُ ﻣﻄﻠﻘًﺎ ﻣﻊ‬ ‫ﱠ‬
‫ﻱِ‬ ‫ﺑﺎﻟﻄ ْﺮﺡ ‪ .‬ﻻ ﻳُﻤﻜﻦ – ﺗﺤﺖ ﺃ ّ‬
‫‪5‬‬ ‫ﱠ‬ ‫ِﻴﻢ َﺣﻤِ ﻴ ٍﺪ« )‪ ،(42 :41\61‬ﻭﺳﻴﻐﻴ ُﺮ »ﺃﺣﺴﻦ ﺍﻟﺤﺪﻳﺚ« )‪ ،(23 :39\59‬ﻓﻬﺬﺍ ﺍﻟﻤﺼﻄﻠ ُﺢ ﻳُﺸﻌ ُِﺮ‬ ‫ﻣِﻦ َﺣﻜ ٍ‬ ‫ﻣِ ْﻦ ﺧ َْﻠ ِﻔ ِﻪ ﺗ َ ْﻨ ِﺰﻳ ٌﻞ ْ‬
‫ﺃﻥ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ً ﻳﻤﻜﻦ‬ ‫ﺃﻥ ﻳﻜﻮ َﻥ ﻟﻨﺎ ﺷﺄ ٌﻥ – ﻭﻧﺤﻦ ﻣﺨﻠﻮﻗﻮﻥ – ﺃﻭ ﺗﺪﺧ ٌﻞ ﻓﻲ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﻛﻼﻣﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺟﻬ ِﺔ ﺍﻟﻘﻮ ِﻝ ﺑﺤﺬﻑِ ﺷﻲءٍ ﻣﻨﻪ‪ ،‬ﺃﻭ ﱠ‬ ‫ﻋﻨﻮﺍﻥ ﻛﺎﻥ – ْ‬
‫ﻲ‬ ‫ﱡ‬ ‫ﺍﻟﻘﺮﺁﻧ‬ ‫ﻓﺎﻟﻨﺺﱡ‬ ‫‪.‬‬ ‫ﻧﻘﺺ‬
‫ٌ‬ ‫ﻫﺎ‬ ‫ﺭ‬
‫ُ‬ ‫ﻮ‬
‫ِ‬ ‫َ‬ ‫ﺘ‬ ‫ﻳﻌ‬ ‫ﻻ‬ ‫(‬ ‫‪6‬‬ ‫‪:‬‬ ‫‪27‬‬ ‫\‬ ‫‪48‬‬ ‫)‬ ‫«‬ ‫ِﻴﻢ‬
‫ٍ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ِﻴﻢ‬
‫ٍ‬ ‫ﻜ‬ ‫ﺣ‬‫َ‬ ‫ْ‬
‫ُﻥ‬ ‫ﺪ‬ ‫َ‬ ‫ﻟ‬ ‫ﻦ‬ ‫ْ‬ ‫ﻣِ‬ ‫»‬ ‫ﻷﻧﻬﺎ‬ ‫ٌ‬ ‫ﻣﺘﻜﺎﻣﻠﺔ‬ ‫ٌ‬ ‫ﺳﺎﻣﻴﺔ‬ ‫َ‬ ‫ﺔ‬ ‫ﺍﻟﻘﺮﺁﻧﻴ‬ ‫ﺍﻟﻤﻌﺎﻧﻲ‬ ‫ﱠ‬
‫ﺇﻥ‬ ‫‪.‬‬ ‫‪6‬‬
‫ﺎ‬ ‫ﻤ‬‫ً‬ ‫ﺳﻠﻴ‬ ‫ﺍﻟﻤﻌﻨﻰ‬ ‫ﻁﺮ ُﺣﻬﺎ ﻣﻊ ﺑﻘﺎءِ‬
‫ﻣﺰﻋﻮﻡ‪.7‬‬
‫ٍ‬ ‫ﺗﻘﺪﻳﺮ َﻣﺤﺬﻭﻑٍ‬ ‫ِ‬ ‫ﻋﻦ‬ ‫ُﻐﻨﻲ‬ ‫ﻳ‬ ‫ﻤﺎ‬ ‫ﺑ‬
‫ِ‬ ‫ﺩ‬
‫ِ‬ ‫ﺮﺍ‬ ‫ﻤ‬‫ُ‬ ‫ﺍﻟ‬ ‫ﻠﻰ‬ ‫ﻋ‬ ‫ﻝ‬‫ﱞ‬ ‫ﺩﺍ‬ ‫ِ‬ ‫ﺓ‬ ‫ﺍﻟﻤﺬﻛﻮﺭ‬ ‫ﺑﺄﻟﻔﺎﻅِﻪ‬
‫ﺗﺒﺤﺮﺍ ﻓﻲ ﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻭﻣﻘﺎﺭﻧﺔ ﺍﻵﻳﺎﺕ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‪ .‬ﻭﻧﻔﺲ ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﻳﺨﺺ‬ ‫ً‬ ‫ﻭﺗﺠﺪﺭ ﺍﻹﺷﺎﺭﺓ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﺗﺤﺪﻳﺪ ﻣﺎ ﻫﻮ ﻣﺤﺬﻭﻑ ﻳﺘﻄﻠﺐ‬
‫ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﺃﻱ ﺗﺤﺪﻳﺪ ﺍﻟﻌﻨﺼﺮ ﺍﻟﻨﺎﻗﺺ ﻓﻲ ﺍﻟﻨﺺ‪ ،‬ﻭﻫﻮ ﺃﻣﺮ ﻅﻨﻲ ﻓﻲ ﺃﻛﺜﺮ ﺍﻷﺣﻴﺎﻥ ﻗﺪ ﻻ ﻳﺘﻔﻖ ﻋﻠﻴﻪ ﺍﺛﻨﺎﻥ‪ .‬ﻭﻳﻄﺮﺡ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﺸﻜﻠﺔ ﺍﻟﺤﻜﻢ ﻋﻠﻰ ﺍﻟﻨﺺ‬

‫ﺍﻟﺮﺻﺎﻓﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ‪ ،‬ﺹ ‪.554-553‬‬ ‫‪1‬‬

‫‪http://goo.gl/OaEX9X‬‬ ‫‪2‬‬

‫‪http://goo.gl/WLx3lt‬‬ ‫‪3‬‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ‪ http://goo.gl/QIWePo‬ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ ‪http://goo.gl/qjwjmR‬‬ ‫‪4‬‬

‫ﺍﻟﺸﻤﺮﻱ‪ :‬ﺩﻻﻟﺔ ﺍﻻﻛﺘﻔﺎء ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺹ ‪.(http://goo.gl/alyPH3) 13‬‬ ‫‪5‬‬

‫ﺍﻟﺸﻤﺮﻱ‪ :‬ﺩﻻﻟﺔ ﺍﻻﻛﺘﻔﺎء ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺹ ‪.(http://goo.gl/alyPH3) 15-14‬‬ ‫‪6‬‬

‫ﺍﻟﺸﻤﺮﻱ‪ :‬ﺩﻻﻟﺔ ﺍﻻﻛﺘﻔﺎء ﻓﻲ ﺍﻟﺠﻤﻠﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺹ ‪.(http://goo.gl/alyPH3) 125‬‬ ‫‪7‬‬

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‫»ﺍﻹﻟﻬﻲ« ﻭﺇﺩﺧﺎﻝ ﺗﺤﺴﻴﻦ ﻋﻠﻴﻪ‪ ،‬ﻣﻤﺎ ﻳﻌﺘﺒﺮ ﻧﺴﻔًﺎ ﻟﻘﺪﺳﻴﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺠﻨﻴًﺎ ﻋﻠﻴﻪ‪ .‬ﻭﻧﺠﺪ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ ﻳﻀﻴﻔﻮﻥ ﻋﺒﺎﺭﺓ »ﻭﷲ ﺃﻋﻠﻢ«‬
‫ﺗﻘﺪﻳﺮﺍ ﻟﻤﺤﺬﻭﻑ‪.‬‬ ‫ً‬ ‫ﻋﻨﺪ ﺍﻗﺘﺮﺍﺣﻬﻢ‬
‫ﺯ( ﺗﻜﺮﺍﺭ ﻭﺍﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻮﺿﻮﻉ ﻵﺧﺮ ﻭﻧﻈﺮﻳﺔ ﺍﻻﻋﺘﺮﺍﺽ ﻭﻏﻴﺮﻫﺎ‬
‫ﺗﻌﻄﻴﻨﺎ ﻗﺮﺍءﺓ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻧﻄﺒﺎﻋًﺎ ﺑﺄﻧﻨﺎ ﺃﻣﺎﻡ ﻛﺸﻜﻮﻝ ﻣﻘﻄﻊ ﺍﻷﻭﺻﺎﻝ ﻳﺠﻤﻊ ﻣﻦ ﻛﻞ ﻣﺎ ﻫﺐ ﻭﺩﺏ‪ ،‬ﻣﻤﺎ ﻳﻨﻔﻲ ﻋﻨﻪ ﺻﻔﺔ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻣﻌﺎﻳﺐ ﺍﻟﻘﺮﺁﻥ ﻧﺠﺪﻫﺎ ﻋﻠﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﻨﺺ ﻛﻜﻞ‪ ،‬ﻭﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺴﻮﺭ‪ ،‬ﻭﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻵﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﺨﺮﺑﻄﺔ ﺍﻟﺘﻲ ﻳﺘﺴﻢ ﺑﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺃﺣﺪ ﺃﺳﺒﺎﺏ ﺧﺮﺑﻄﺔ ﺍﻟﻌﻘﻞ ﺍﻟﻌﺮﺑﻲ‬
‫ﺷﺎ ﻣﺜﻠﻪ‪.‬‬ ‫ﺷﺎ‪ ،‬ﻻ ﺑﺪ ﺍﻥ ﻳﻜﻮﻥ ﻣﺸﻮ ً‬ ‫ﻭﺍﻹﺳﻼﻣﻲ‪ .‬ﻓﻤﻦ ﻛﺎﻥ ﺩﻟﻴﻠﻪ ﻣﺸﻮ ً‬
‫ﻣﻤﻼ ﻓﻲ ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺑﺎﺳﺘﺜﻨﺎء ﻗﺼﺔ ﻳﻮﺳﻒ ﺍﻟﺘﻲ ﺟﺎءﺕ ﻓﻲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ .‬ﻭﻟﻢ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﺳﻢ‬ ‫ﺗﻜﺮﺍﺭﺍ ﻭﺗﺸﺘﺘ ًﺎ ً‬ ‫ً‬ ‫ﻓﻌﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﻨﺺ ﻛﻜﻞ‪ ،‬ﻧﺠﺪ‬
‫ﻳﻮﺳﻒ ﺧﺎﺭﺝ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺇﻻ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 84 :6\55‬ﻭ‪ .34 :40\60‬ﻭﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ ﻭﺍﻟﺘﺸﺘﺖ ﻳﺠﻌﻞ ﻣﻦ ﺍﻟﺼﻌﺐ ﻣﻌﺮﻓﺔ ﻋﻨﺎﺻﺮ ﻛﻞ ﻗﺼﺔ ﺑﺼﻮﺭﺓ ﺷﺎﻣﻠﺔ‪.‬‬
‫ﻓﻜﻞ ﻗﺼﺔ ﻗﺮﺁﻧﻴﺔ ﺗﺘﻄﻠﺐ ﺗﺠﻤﻴﻊ ﻣﺎ ﺟﺎء ﺣﻮﻟﻬﺎ ﻣﻦ ﺁﻳﺎﺕ ﻟﻔﻬﻤﻬﺎ‪ .‬ﻭﻣﻦ ﻳﻬﻤﻪ ﺍﻷﻣﺮ‪ ،‬ﻳﻤﻜﻨﻪ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻓﻬﺮﺱ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﻌﻠﻘﺔ‬
‫ﺑﺎﻷﺷﺨﺎﺹ ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻫﻢ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻳﻌﻘﻮﺏ ﻭﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻭﻏﻴﺮﻫﻢ‪ ،‬ﻟﻴﻘﻒ ﻋﻠﻰ ﻣﺪﻯ ﺗﺸﺘﺖ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻭﺇﻥ ﺃﺭﺩﻧﺎ ﺣﺬﻑ ﺍﻟﺘﻜﺮﺍﺭ ﻓﻲ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﻘﺪ ﻧﺘﺨﻠﺺ ﻣﻦ ﺛﻠﺚ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻥ ﺧﺴﺎﺭﺓ‪ .‬ﻭﻟﻮ ﺍﻧﻪ ﻟﻢ ﻳﻜﻦ ﻟﺪﻳﻨﺎ ﺇﻻ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺴﻮﻑ ﻳﺴﺘﺤﻴﻞ ﻓﻬﻤﻪ ﺑﺴﺒﺐ ﻗﻔﺰﻩ ﻣﻦ ﻗﺼﺔ ﺇﻟﻰ ﺃﺧﺮﻯ ﺩﻭﻥ ﺍﻥ ﻳﻘﺪﻡ ﺃﻳﺔ‬
‫ﺧﻠﻔﻴﺔ ﺃﻭ ﺭﻭﺍﻳﺔ ﺃﻭ ﺗﻮﺿﻴﺢ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎءﺕ ﻛﺘﺐ ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺍﻟﺘﻲ ﺗﻜﻠﻤﻨﺎ ﻋﻨﻬﺎ ﻭﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﻤﺘﻨﺎﻗﻀﺔ ﻭﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﻟﻜﻲ ﺗﻮﺿﺢ ﺣﻴﺜﻴﺎﺕ ﺍﻵﻳﺎﺕ ﺩﻭﻥ ﺍﻥ‬
‫ﺗﺘﻔﻖ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻓﻬﻢ ﻣﻮﺣﺪ‪ .‬ﻓﻨﺮﻯ ﻧﻔﺲ ﺍﻟﻤﻔﺴﺮ ﻳﻌﻄﻴﻚ ﻋﺪﺓ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻨﺎﻗﻀﺔ ﺗﺘﻌﻠﻖ ﺑﻨﻔﺲ ﺍﻵﻳﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﻷﻣﺮ ﺍﻷﻛﺜﺮ ﺧﻄﻮﺭﺓ ﻓﻲ ﺗﺸﺘﺖ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺂﻳﺎﺕ ﺍﻷﺣﻜﺎﻡ‪ .‬ﻓﻤﻦ ﻳﺮﻳﺪ ﻣﻌﺮﻓﺔ ﻛﻴﻔﻴﺔ ﺗﻨﻈﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻤﻴﺮﺍﺙ ﻭﺍﻟﻮﺻﻴﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﺘﻨﻘﻞ ﺑﻴﻦ ﻋﺪﺓ ﺳﻮﺭ‪ ،‬ﺇﺫ ﺍﻥ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﺗﻢ ﺗﻘﻨﻴﻨﻪ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪19 :89\10 :‬؛ ‪ 182-180 :2\87‬ﻭ‪240‬؛ ‪75 :8\88‬؛ ‪6 :33\90‬؛ ‪:60\91‬‬
‫‪9-8‬؛ ‪ 9-7 :4\92‬ﻭ‪ 12-11‬ﻭ‪ 19‬ﻭ‪ 33‬ﻭ‪176‬؛ ‪ .108-106 :5\112‬ﻭﻣﻦ ﻳﺮﻳﺪ ﻣﻌﺮﻓﺔ ﺣﻜﻢ ﻋﺪﺓ ﺍﻟﻨﺴﺎء‪ ،‬ﻋﻠﻴﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﻟﻰ ﺍﻵﻳﺔ ‪228 :2\87‬‬
‫ﺎ¡ِ َﻭﺍﻟْ َﻴ ْﻮ ِﻡ ْﺍﻵَﺧِ ِﺮ َﻭﺑُﻌُﻮﻟَﺘ ُ ُﻬ ﱠﻦ ﺃ َ َﺣ ﱡﻖ ﺑِ َﺮ ِﺩ ّﻫ ﱠِﻦ ﻓِﻲ‬ ‫} ُ ِﻓﻲ ﺃ َ ْﺭ َﺣﺎﻣِ ِﻬ ﱠﻦ ِﺇ ْﻥ ُﻛ ﱠﻦ ﻳُﺆْ ﻣِ ﱠﻦ ﺑِ ﱠ‬ ‫ﺼ َﻦ ﺑِﺄ َ ْﻧﻔُ ِﺴ ِﻬ ﱠﻦ ﺛ َ َﻼﺛَﺔَ ﻗُ ُﺮﻭءٍ َﻭ َﻻ ﻳَﺤِ ﱡﻞ ﻟَ ُﻬ ﱠﻦ ﺃ َ ْﻥ َﻳ ْﻜﺘ ُ ْﻤﻦَ َﻣﺎ َﺧﻠَﻖَ ﱠ‬ ‫ﻄﻠﱠﻘَﺎﺕُ َﻳﺘ ََﺮﺑﱠ ْ‬ ‫» َﻭ ْﺍﻟ ُﻤ َ‬
‫ﱠ‬
‫ﻋ ِﺰﻳﺰ َﺣﻜِﻴ ٌﻢ« ﻭﺗﻜﻤﻠﺘﻬﺎ ﺑﺎﻵﻳﺔ ‪َ » 4 :65\99‬ﻭﺍﻟﻼﺋِﻲ ﻳَﺌِﺴْﻦَ ﻣِ ﻦَ‬ ‫ٌ‬ ‫ﱠ‬
‫ﻋﻠ ْﻴ ِﻬﻦ ﺩ ََﺭ َﺟﺔ َﻭ} ُ َ‬ ‫ٌ‬ ‫ﱠ‬ ‫َ‬ ‫ِﻠﺮ َﺟﺎ ِﻝ َ‬ ‫ﻋﻠ ْﻴ ِﻬﻦ ﺑِﺎﻟ َﻤ ْﻌ ُﺮﻭﻑِ َﻭﻟ ِ ّ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ﱠ‬ ‫ُ‬ ‫ْ‬
‫ﺫَﻟِﻚَ ﺇِ ْﻥ ﺃ َﺭﺍﺩ ُﻭﺍ ﺇِﺻْﻼ ًﺣﺎ َﻭﻟ ُﻬﻦ ﻣِ ﺜﻞ ﺍﻟﺬِﻱ َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫َ‬ ‫ْ‬
‫}َ ﻳَﺠْ ﻌَﻞ ﻟﻪ ُ ﻣِ ﻦ ﺃ ْﻣ ِﺮ ِﻩ ﻳُﺴ ًْﺮﺍ«‪.‬‬ ‫َ‬ ‫ْ‬ ‫ﻖ ﱠ‬ ‫ﱠ‬ ‫ْ‬ ‫ﱠ‬
‫ﻀ ْﻌﻦَ َﺣ ْﻤﻠ ُﻬﻦ َﻭ َﻣﻦ ﻳَﺘ ِ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬
‫ﺴﺎﺋِ ُﻜ ْﻢ ﺇِ ِﻥ ﺍ ْﺭﺗ َ ْﺒﺘ ُ ْﻢ ﻓَ ِﻌﺪﱠﺗ ُ ُﻬ ﱠﻦ ﺛ َ َﻼﺛَﺔ ﺃﺷ ُﻬ ٍﺮ َﻭﺍﻟﻼﺋِﻲ ﻟ ْﻢ ﻳَﺤِ ﻀْﻦَ َﻭﺃﻭﻻﺕُ ﺍﻷﺣْ َﻤﺎ ِﻝ ﺃ َﺟﻠ ُﻬﻦ ﺃﻥ ﻳَ َ‬
‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ﻴﺾ ْ‬
‫ﻣِﻦ ﻧِ َ‬ ‫ْﺍﻟ َﻤﺤِ ِ‬
‫ﻭﻟﻨﺄﺧﺬ ﻣﻮﺿﻮﻉ ﺍﻛﻞ ﺍﻟﻤﻴﺘﺔ ﻓﻲ ﺃﺭﺑﻊ ﺁﻳﺎﺕ ﻣﺘﻔﺮﻗﺔ‪:‬‬
‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬
‫ﺴﻘﺎ ﺃ ِﻫ ﱠﻞ ِﻟﻐَﻴ ِْﺮ‬ ‫ً‬ ‫ْﺲ ﺃ ْﻭ ﻓِ ْ‬ ‫ﻳﺮ ﻓَﺈِﻧﱠﻪ ُ ِﺭﺟ ٌ‬ ‫ﺴﻔﻮﺣًﺎ ﺃ ْﻭ ﻟﺤ َْﻢ ﺧِ ْﻨ ِﺰ ٍ‬‫َ‬ ‫ُ‬ ‫ً‬
‫ﻋﻠﻰ ﻁﺎﻋ ٍِﻢ ﻳَﻄﻌَ ُﻤﻪ ُ ﺇِﻻ ﺃ ْﻥ ﻳَﻜﻮ َﻥ َﻣ ْﻴﺘَﺔ ﺃ ْﻭ ﺩَ ًﻣﺎ َﻣ ْ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ﻲ ُﻣ َﺤ ﱠﺮ ًﻣﺎ َ‬ ‫ﻲ ﺇِﻟَ ﱠ‬ ‫‪ :145 :6\55‬ﻗُ ْﻞ َﻻ ﺃ َ ِﺟﺪ ُ ﻓِﻲ َﻣﺎ ﺃﻭﺣِ َ‬
‫ﻮﺭ َﺭﺣِ ﻴ ٌﻢ‬ ‫ﻏﻔ ُ ٌ‬ ‫ﻋﺎ ٍﺩ ]‪ [...‬ﻓَﺈ ِ ﱠﻥ َﺭﺑﱠﻚَ َ‬ ‫ﻏﻴ َْﺮ ﺑَﺎﻍٍ َﻭ َﻻ َ‬ ‫ﻄ ﱠﺮ َ‬ ‫ﺿ ُ‬ ‫}ِ ﺑِ ِﻪ ﻓَ َﻤ ِﻦ ﺍ ْ‬ ‫ﱠ‬
‫ﻮﺭ َﺭﺣِ ﻴ ٌﻢ‬ ‫ٌ‬ ‫ُ‬ ‫ﻔ‬ ‫َ‬
‫ﻏ‬ ‫َ‬ ‫}‬ ‫ﱠ‬ ‫ﻥ‬‫ﱠ‬ ‫ِ‬ ‫ﺈ‬‫َ‬ ‫ﻓ‬ ‫]‪[...‬‬ ‫ﺩ‬‫ٍ‬ ‫ﺎ‬‫ﻋ‬‫َ َ ٍ َ َ‬ ‫ﻻ‬ ‫َ‬ ‫ﻭ‬ ‫ﺎﻍ‬ ‫ﺑ‬ ‫ْﺮ‬ ‫ﻴ‬ ‫َ‬
‫ﻏ‬ ‫ﺮ‬
‫ﱠ‬ ‫ُ‬
‫ﻄ‬ ‫ﺿ‬ ‫ْ‬ ‫ﺍ‬ ‫ﻦ‬ ‫ﻤ‬
‫ِ ِ ِ َ ِ‬ ‫َ‬ ‫ﻓ‬ ‫ﻪ‬
‫ِ‬ ‫ﺑ‬ ‫}‬ ‫ﱠ‬ ‫ْﺮ‬ ‫ﻴ‬ ‫َ‬ ‫ﻐ‬ ‫ﻟ‬
‫ِ‬ ‫ﱠ‬
‫ﻞ‬ ‫ﻫ‬
‫ِ‬ ‫ُ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬
‫ِ ِ َ َ‬ ‫ﻳﺮ‬ ‫ﺰ‬ ‫ْ‬
‫ﻨ‬ ‫ﺨِ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺤْﻢ‬ ‫َ‬ ‫ﻟ‬ ‫ﻭ‬ ‫ﱠﻡ‬
‫ِ َ َ ﱠ َ َ ُ َ َ َ َ َ‬ ‫ﺪ‬ ‫ﺍﻟ‬ ‫ﻭ‬ ‫َ‬ ‫ﺔ‬ ‫َ‬ ‫ﺘ‬ ‫ﻴ‬ ‫ْ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻡ‬ ‫ﺮ‬ ‫ﺣ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ﱠ‬ ‫ﻧ‬ ‫ﺇ‬ ‫‪:‬‬ ‫‪115‬‬ ‫‪:‬‬‫‪16‬‬ ‫\‬ ‫‪70‬‬
‫ﻮﺭ َﺭﺣِ ﻴ ٌﻢ‬ ‫ﻏﻔ ُ ٌ‬ ‫}َ َ‬ ‫ﻋﻠَ ْﻴ ِﻪ ﺇِ ﱠﻥ ﱠ‬ ‫ﻋﺎ ٍﺩ ﻓَ َﻼ ﺇِﺛْ َﻢ َ‬ ‫ﻏﻴ َْﺮ ﺑَﺎﻍٍ َﻭ َﻻ َ‬ ‫ﻄ ﱠﺮ َ‬ ‫ﺿ ُ‬ ‫}ِ ﻓَ َﻤ ِﻦ ﺍ ْ‬ ‫ﻳﺮ َﻭ َﻣﺎ ﺃ ُ ِﻫ ﱠﻞ ﺑِ ِﻪ ِﻟﻐَﻴ ِْﺮ ﱠ‬ ‫ﺤْﻢ ْﺍﻟﺨِ ْﻨ ِﺰ ِ‬ ‫ﻋﻠَ ْﻴ ُﻜ ُﻢ ْﺍﻟ َﻤ ْﻴﺘَﺔَ َﻭﺍﻟﺪ َﱠﻡ َﻭﻟَ َ‬ ‫‪ :173 :2\87‬ﺇِﻧﱠ َﻤﺎ َﺣ ﱠﺮ َﻡ َ‬
‫ﺴﺒُ ُﻊ ِﺇ ﱠﻻ َﻣﺎ ﺫَ ﱠﻛ ْﻴﺘ ُ ْﻢ َﻭ َﻣﺎ‬ ‫َ ﱠ‬ ‫ﺍﻟ‬ ‫ﻞ‬ ‫َ‬
‫ﻛ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ُ‬
‫َ ُ َ ِ َ َ ﻄِ َ َ َ‬‫ﺔ‬‫ﺤ‬ ‫ﻴ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻭ‬ ‫ُ‬ ‫ﺔ‬ ‫ﻳ‬ ‫ّ‬ ‫ﺩ‬ ‫َﺮ‬ ‫ﺘ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻭ‬ ‫ُ‬ ‫ﺓ‬‫َ‬ ‫ﺫ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻗ‬ ‫ﻮ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻭ‬ ‫ُ‬
‫ﻋﻠَ ْﻴ ُﻜ ُ َ َ ُ َ ﺤْ ُ ﺨِ ِ ِ َ َ ِ ِ ِ ِ ِ ِ َ ُ ِ َ َ ْ‬
‫ﺔ‬ ‫َ‬ ‫ﻘ‬ ‫ﻨ‬ ‫َ‬
‫ﺨ‬ ‫ْ‬
‫ﻨ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻭ‬ ‫ﻪ‬ ‫ﺑ‬ ‫}‬‫ﱠ‬ ‫ْﺮ‬ ‫ﻴ‬ ‫َ‬ ‫ﻐ‬ ‫ﻟ‬ ‫ﱠ‬
‫ﻞ‬ ‫ﻫ‬ ‫ُ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﻳ‬ ‫ﺰ‬ ‫ﻨ‬ ‫ْ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻢ‬ ‫َ‬ ‫ﻟ‬ ‫ﻭ‬ ‫ﻡ‬ ‫ﱠ‬ ‫ﺪ‬ ‫ﺍﻟ‬ ‫ﻭ‬ ‫ُ‬ ‫ﺔ‬ ‫َ‬ ‫ﺘ‬ ‫ﻴ‬
‫ْ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻢ‬ ‫ﺖ َ‬ ‫‪ُ :3 :5\112‬ﺣ ِ ّﺮ َﻣ ْ‬
‫ﻋﻠَ ْﻴﻜ ْﻢُ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ِﺲ ﺍﻟﺬِﻳﻦَ ﻛﻔ َُﺮﻭﺍ ﻣِ ﻦ ﺩِﻳﻨِﻜ ْﻢ ﻓﻼ ﺗ َﺨﺸ َْﻮﻫ ْﻢ َﻭﺍﺧﺸ َْﻮ ِﻥ ﺍﻟﻴَ ْﻮ َﻡ ﺃﻛ َﻤﻠﺖُ ﻟﻜ ْﻢ ﺩِﻳﻨَﻜ ْﻢ َﻭﺃﺗ َﻤ ْﻤﺖُ َ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫ْ‬ ‫ٌ‬
‫ﺴﺘﻘ ِﺴ ُﻤﻮﺍ ﺑِﺎﻷﺯﻻ ِﻡ ﺫ ِﻟﻜ ْﻢ ﻓِﺴْﻖ ﺍﻟﻴَ ْﻮ َﻡ ﻳَﺌ َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﺐ َﻭﺃﻥ ﺗ ْ‬ ‫ْ‬ ‫َ‬ ‫ﺼ ِ‬ ‫ﻋﻠَﻰ ﺍﻟﻨﱡ ُ‬ ‫ﺫُﺑِ َﺢ َ‬
‫ﻮﺭ َﺭﺣِ ﻴ ٌﻢ‬ ‫ﻏﻔ ٌ‬ ‫ُ‬ ‫}َ َ‬ ‫ﱠ‬ ‫َ‬
‫ﻏﻴ َْﺮ ُﻣﺘ َ َﺠﺎﻧِﻒٍ ِ ِﻹﺛ ٍﻢ ]‪ [...‬ﻓﺈِﻥ ﱠ‬ ‫ْ‬ ‫ﺼ ٍﺔ َ‬ ‫ْ‬
‫ﺿﻄ ﱠﺮ ﻓِﻲ َﻣﺨ َﻤ َ‬ ‫ُ‬ ‫ﺍﻹﺳْﻼ َﻡ ﺩِﻳﻨًﺎ ﻓ َﻤ ِﻦ ﺍ ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﺿﻴﺖُ ﻟﻜ ُﻢ ِ‬ ‫ُ‬ ‫َ‬ ‫ﻧِ ْﻌ َﻤﺘِﻲ َﻭ َﺭ ِ‬
‫ﻋﻠَ ْﻴ ِﻪ«؟‬ ‫ﻛﻴﻒ ﻳﻤﻜﻦ ﺗﻔﺴﻴﺮ ﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ‪ ،‬ﻭﻣﺎ ﻣﻌﻨﻰ ﺍﻟﻨﻘﺺ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ﺍﻷﻭﻟﻴﻴﻦ ﻭﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﺬﻱ ﻛﻤﻠﺘﻪ ﺍﻵﻳﺔ ‪ 173 :2\87‬ﺑﻌﺒﺎﺭﺓ »ﻓَ َﻼ ﺇِﺛْ َﻢ َ‬
‫ﺗﺴﻠﺴﻼ ﻓﻲ ﺍﻟﺴﺮﺩ‪ ،‬ﻓﻨﻨﺘﻘﻞ ﻣﻦ ﻣﻮﺿﻮﻉ ﺇﻟﻰ ﺁﺧﺮ ﻣﻊ ﺗﻨﺎﺛﺮ ﻓﻲ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﻳﻀﺎﻑ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻤﺸﻜﻠﺔ‬ ‫ً‬ ‫ﻧﺎﺩﺭﺍ ﻣﺎ ﻧﺠﺪ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻮﺍﺣﺪﺓ‬ ‫ﻭﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺴﻮﺭﺓ‪ً ،‬‬
‫ﻤﺜﻼ ﺗﺒﺪﺃ ﻗﺼﺔ ﻁﻼﻕ ﺯﻳﺪ ﻣﻦ ﺯﻭﺟﺘﻪ ﺯﻳﻨﺐ – ﺍﻟﺘﻲ ﻻ ﻳﺬﻛﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻻﺳﻢ – ﻭﺗﺰﻭﺝ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻣﻨﻬﺎ ﻓﻲ ﺍﻵﻳﺎﺕ‬ ‫ﻋﺪﻡ ﺍﻟﺘﻮﺍﺻﻞ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻓ ً‬
‫‪ 5-1 :33\90‬ﻭﺗﻜﻤﻠﺘﻬﺎ ﻓﻲ ﺍﻵﻳﺎﺕ ‪.40-36 :33\90‬‬
‫ﻭﺗﻔﻜﻚ ﺍﻷﻭﺻﺎﻝ ﻓﻲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻧﺠﺪﻩ ﺃﻳﻀًﺎ ﺿﻤﻦ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‪ .‬ﻓﻬﻨﺎﻙ ﺁﻳﺎﺕ ﻣﺮﻛﺒﺔ ﻣﻦ ﻋﺪﺓ ﻋﻨﺎﺻﺮ ﺩﻭﻥ ﺭﺍﺑﻂ ﺑﻴﻨﻬﺎ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻧﺘﻔﺎء ﺍﻟﺮﺍﺑﻂ‬
‫ﺑﻴﻦ ﺗﻠﻚ ﺍﻵﻳﺔ ﻭﻣﺎ ﻳﺴﺒﻘﻬﺎ ﻭﻣﺎ ﻳﺘﺒﻌﻬﺎ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺴﺒﺐ ﻓﻘﺪ ﺍﺟﺰﺍء ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺑﺼﻮﺭﺓ ﻣﺘﻌﻤﺪﺓ ﺃﻭ ﻏﻴﺮ ﻣﺘﻌﻤﺪﺓ‪ .‬ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪:‬‬
‫ﺙ َﻭ ُﺭﺑَﺎﻉَ ﻓَﺈِ ْﻥ ﺧِ ْﻔﺘ ُ ْﻢ ﺃ َ ﱠﻻ ﺗ َ ْﻌ ِﺪﻟُﻮﺍ ﻓَ َﻮﺍﺣِ ﺪَﺓ ً ﺃ َ ْﻭ َﻣﺎ‬ ‫ﺴﺎءِ َﻣﺜْﻨَﻰ َﻭﺛ ُ َﻼ َ‬ ‫ﺎﺏ ﻟَ ُﻜ ْﻢ ﻣِ ﻦَ ﺍﻟﻨِّ َ‬ ‫ﻁ َ‬ ‫ﻄﻮﺍ ﻓِﻲ ْﺍﻟﻴَﺘ َﺎ َﻣﻰ ﻓَﺎ ْﻧ ِﻜ ُﺤﻮﺍ َﻣﺎ َ‬ ‫‪ -‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » :3 :4\92‬ﻭ ِﺇ ْﻥ ﺧِ ْﻔﺘ ُ ْﻢ ﺃ َ ﱠﻻ ﺗ ُ ْﻘ ِﺴ ُ‬
‫َﺖ ﺃ َ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ ﺫَﻟِﻚَ ﺃَﺩْﻧَﻰ ﺃ َ ﱠﻻ ﺗَﻌُﻮﻟُﻮﺍ«‪ .‬ﻓﻬﻨﺎﻙ ﺟﺰء ﻣﻔﻘﻮﺩ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﺗﺤﻴّﺮ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﺗﻔﺴﻴﺮﻫﺎ‪ .‬ﻓﻤﻦ ﻏﻴﺮ ﺍﻟﻮﺍﺿﺢ ﻣﺎ ﻫﻲ ﻋﻼﻗﺔ‬ ‫َﻣﻠَﻜ ْ‬
‫ﺍﻟﻘﺴﻂ ﻓﻲ ﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺍﻟﻨﺴﺎء ﻣﺜﻨﻰ ﻭﺛﻼﺙ ﻭﺭﺑﺎﻉ‪.1‬‬
‫ﻮﺭﻫَﺎ َﻭﻟَﻜ ﱠِﻦ ْﺍﻟﺒِ ﱠﺮ َﻣ ِﻦ ﺍﺗﱠﻘَﻰ َﻭﺃْﺗُﻮﺍ‬ ‫ﻅ ُﻬ ِ‬ ‫ْﺲ ْﺍﻟﺒِ ﱡﺮ ﺑِﺄ َ ْﻥ ﺗ َﺄْﺗُﻮﺍ ْﺍﻟﺒُﻴُﻮﺕَ ﻣِ ْﻦ ُ‬ ‫ﺎﺱ َﻭ ْﺍﻟ َﺤ ّﺞِ َﻭﻟَﻴ َ‬ ‫ِﻲ َﻣ َﻮﺍﻗِﻴﺖُ ﻟِﻠﻨﱠ ِ‬ ‫ﻋ ِﻦ ْﺍﻷَﻫِﻠﱠ ِﺔ ﻗُ ْﻞ ﻫ َ‬ ‫‪ -‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» :189 :2\87‬ﻳَﺴْﺄَﻟُﻮﻧَﻚَ َ‬
‫}َ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗ ُ ْﻔ ِﻠﺤُﻮﻥَ «‪ .‬ﻭﻭﺍﺿﺢ ﺃﻥ ﻻ ﻋﻼﻗﺔ ﺑﻴﻦ ﺍﻷﻫﻠﺔ ﻭﺍﺗﻴﺎﻥ ﺍﻟﺒﻴﻮﺕ ﻣﻦ ﻅﻬﻮﺭﻫﺎ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﻫﺬﻩ ﺍﻵﻳﺔ(‪.‬‬ ‫ْﺍﻟﺒُﻴُﻮﺕَ ﻣِ ْﻦ ﺃَﺑ َْﻮﺍﺑِ َﻬﺎ َﻭﺍﺗﱠﻘُﻮﺍ ﱠ‬
‫}َ ﻳَﺤْ ُﻜ ُﻢ َﻣﺎ‬ ‫ﺼ ْﻴ ِﺪ َﻭﺃ َ ْﻧﺘ ُ ْﻢ ُﺣ ُﺮ ٌﻡ ﺇِ ﱠﻥ ﱠ‬ ‫ﻏﻴ َْﺮ ُﻣﺤِ ﻠِّﻲ ﺍﻟ ﱠ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ َ‬ ‫ﺖ ﻟَ ُﻜ ْﻢ ﺑَ ِﻬﻴ َﻤﺔُ ْﺍﻷ َ ْﻧﻌَ ِﺎﻡ ﺇِ ﱠﻻ َﻣﺎ ﻳُﺘْﻠَﻰ َ‬ ‫‪ -‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 1 :5\112‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﺃ َ ْﻭﻓُﻮﺍ ﺑِ ْﺎﻟﻌُﻘُﻮ ِﺩ ﺃُﺣِ ﻠﱠ ْ‬
‫ﻳ ُِﺮﻳﺪ ُ«‪ .‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺑﻴﻦ ﺍﻟﻮﻓﺎء ﺑﺎﻟﻌﻘﻮﺩ ﻭﺍﻟﻤﺤﺮﻣﺎﺕ ﻓﻲ ﻣﺠﺎﻝ ﺍﻟﻄﻌﺎﻡ‪.‬‬
‫ﺴﺘ َﺄْﺧِ ِﺮﻳﻦَ‪َ .‬ﻭ ِﺇ ﱠﻥ َﺭﺑﱠﻚَ ﻫ َُﻮ‬ ‫ﻋ ِﻠ ْﻤﻨَﺎ ْﺍﻟ ُﻤ ْ‬ ‫ﻋﻠ ِْﻤﻨَﺎ ْﺍﻟ ُﻤ ْﺴﺘ َ ْﻘﺪِﻣِ ﻴﻦَ ﻣِ ْﻨ ُﻜ ْﻢ َﻭﻟَﻘَﺪْ َ‬ ‫ﺍﺭﺛُﻮﻥَ‪َ .‬ﻭﻟَﻘَﺪْ َ‬ ‫‪ -‬ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﻟﻰ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﺘﺎﻟﻴﺔ‪َ » :‬ﻭ ِﺇﻧﱠﺎ ﻟَﻨَﺤْ ُﻦ ﻧُ ْﺤ ِﻴﻲ َﻭﻧُﻤِ ﻴﺖُ َﻭﻧَﺤْ ُﻦ ْﺍﻟ َﻮ ِ‬
‫ﻋﻠِﻴ ٌﻢ« )‪ (25-23 :15\54‬ﻟﺮﺃﻳﻨﺎ ﺃﻥ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻻ ﻋﻼﻗﺔ ﻟﻬﺎ ﺑﺎﻷﻭﻟﻰ ﻭﺍﻟﺜﺎﻟﺜﺔ‪ ،‬ﺧﺎﺻﺔ ﺇﺫﺍ ﻣﺎ ﺣﺎﻭﻟﻨﺎ ﻓﻬﻤﻬﺎ ﻋﻠﻰ ﺿﻮء ﺃﺳﺒﺎﺏ‬ ‫ﻳَﺤْ ﺸُ ُﺮ ُﻫ ْﻢ ﺇِﻧﱠﻪ ُ َﺣﻜِﻴ ٌﻢ َ‬
‫ﺍﻵﻳﺎﺕ )ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.(24 :15\54‬‬
‫ﺷ َﺮﻛَﺎﺋِﻲ‬ ‫ﻀ ُﻊ ﺇِ ﱠﻻ ﺑِﻌ ِْﻠﻤِ ِﻪ َﻭﻳَ ْﻮ َﻡ ﻳُﻨَﺎﺩِﻳ ِﻬ ْﻢ ﺃَﻳْﻦَ ُ‬ ‫ﺕ ﻣِ ْﻦ ﺃ َ ْﻛ َﻤﺎﻣِ َﻬﺎ َﻭ َﻣﺎ ﺗَﺤْﻤِ ُﻞ ﻣِ ْﻦ ﺃ ُ ْﻧﺜَﻰ َﻭ َﻻ ﺗ َ َ‬ ‫ﻣِﻦ ﺛ َ َﻤ َﺮﺍ ٍ‬ ‫ﺝ ْ‬ ‫ﻋ ِﺔ َﻭ َﻣﺎ ﺗ َْﺨ ُﺮ ُ‬ ‫‪ -‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 47 :41\61‬ﺇِﻟَ ْﻴ ِﻪ ﻳ َُﺮﺩﱡ ﻋ ِْﻠ ُﻢ ﺍﻟﺴﱠﺎ َ‬
‫ﺷ ِﻬﻴ ٍﺪ«‪ .‬ﻭﺁﺧﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺄﻭﻟﻬﺎ‪.‬‬ ‫ﻗَﺎﻟُﻮﺍ ﺁَﺫَﻧﱠﺎﻙَ َﻣﺎ ﻣِ ﻨﱠﺎ ﻣِ ْﻦ َ‬
‫ْﺚ َﻻ ﻳَ ْﺤﺘَﺴِﺐُ «‪ .‬ﻭﻫﺬﻩ ﺍﻟﺠﻤﻠﺔ‬ ‫}َ ﻳَﺠْ ﻌَ ْﻞ ﻟَﻪ ُ َﻣ ْﺨ َﺮ ًﺟﺎ« ﻭﺗﻜﻤﻠﺘﻬﺎ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪َ » 3 :65\99‬ﻭﻳَ ْﺮ ُﺯ ْﻗﻪ ُ ﻣِ ْﻦ َﺣﻴ ُ‬ ‫ﻖ ﱠ‬ ‫‪ -‬ﺗﻨﺘﻬﻲ ﺍﻵﻳﺔ ‪ 2 :65\99‬ﺑﺠﻤﻠﺔ » َﻭ َﻣ ْﻦ ﻳَﺘﱠ ِ‬
‫ﻻ ﻋﻼﻗﺔ ﻟﻬﺎ ﺑﺎﻟﻤﻮﺿﻮﻉ ﺍﻟﺬﻱ ﺗﺘﻌﺮﺽ ﻟﻪ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ‪ ،‬ﻓﻬﻲ ﺟﻤﻠﺔ ﻋﺮﺿﻴﺔ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﺴﻴﺎﻕ‪.‬‬
‫ﻋﻠَﻰ ﺍﻟﱠﺬِﻳﻦَ ﻣِ ْﻦ ﻗَ ْﺒ ِﻠ ُﻜ ْﻢ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗَﺘﱠﻘُﻮﻥَ « ﻓﻲ ﺍﻵﻳﺔ ‪» 184 :2\87‬ﺃَﻳﱠﺎ ًﻣﺎ‬ ‫ِﺐ َ‬ ‫ﺼﻴَﺎ ُﻡ َﻛ َﻤﺎ ُﻛﺘ َ‬ ‫ﻋﻠَ ْﻴ ُﻜ ُﻢ ﺍﻟ ِ ّ‬ ‫ِﺐ َ‬ ‫‪ -‬ﺗﻜﻤﻠﺔ ﺍﻵﻳﺔ ‪» 183 :2\87‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﻛُﺘ َ‬
‫ﺕ«‪.‬‬ ‫َﻣ ْﻌﺪ ُﻭﺩَﺍ ٍ‬

‫ﺍﻧﻈﺮ ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﻤﺘﻨﺎﻗﻀﺔ ﻟﻬﺬﻩ ﺍﻵﻳﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ‪.http://goo.gl/vhlk3G :‬‬ ‫‪1‬‬

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 ‫ﺕ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗَﺘَﻔَ ﱠﻜ ُﺮﻭﻥَ « ﻓﻲ ﺍﻵﻳﺔ ‪» :220 :2\87‬ﻓِﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ َﻭ ْﺍﻵَﺧِ َﺮ ِﺓ«‪ .‬ﻭﻟﻜﻦ ﻳﻼﺣﻆ ﺃﻥ ﻋﺒﺎﺭﺓ » َﻛﺬَ ِﻟﻚَ‬ ‫} ُ ﻟَ ُﻜ ُﻢ ْﺍﻵَﻳَﺎ ِ‬ ‫‪ -‬ﺗﻜﻤﻠﺔ ﺍﻵﻳﺔ ‪َ » :219 :2\87‬ﻛﺬَﻟِﻚَ ﻳُﺒَﻴِّﻦُ ﱠ‬
‫ﺕ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗَﺘَﻔَ ﱠﻜ ُﺮﻭﻥَ « ﻛﺎﻣﻠﺔ ﻓﻲ ﺍﻵﻳﺔ ‪ .266 :2\87‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺍﻵﻳﺔ ‪ :220 :2\87‬ﻓﻴﻬﺎ ﺛﻐﺮﺓ ﻭﺳﻘﻂ ﺟﺰء ﻣﻨﻬﺎ‪.‬‬ ‫} ُ ﻟَ ُﻜ ُﻢ ْﺍﻵَﻳَﺎ ِ‬‫ﻳُﺒَ ِﻴّ ُﻦ ﱠ‬
‫ﻫﺬﺍ ﻭﻗﺪ ﺗﻢ ﺗﻘﺴﻴﻢ ﺍﻵﻳﺎﺕ ﻋﺎﻣﺔ ﺑﺤﻴﺚ ﻳﺤﺎﻓﻆ ﻋﻠﻰ ﺍﻟﺴﺠﻊ‪ .‬ﻭﻟﻜﻦ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ ﻧﺠﺪ ﺍﻟﺠﻤﻠﺔ ﻧﺎﻗﺼﺔ ﻭﻳﺠﺐ ﺗﻜﻤﻴﻠﻬﺎ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﻼﺣﻘﺔ‪ .‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺴﺎﻋﺪ‬
‫ﻣﺜﺎﻻ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﻭﺍﺿﻌﻴﻦ ﻧﺠﻤﺔ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﺠﻤﻠﺔ‬ ‫ﻁﺎ ﺗﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺠﻤﻞ‪ .‬ﻭﻧﻌﻄﻲ ﻫﻨﺎ ً‬ ‫ﻓﻲ ﻓﻬﻢ ﺍﻟﻨﺺ‪ ،‬ﺧﺎﺻﺔ ﺍﻥ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻻ ﻳﺘﻀﻤﻦ ﻧﻘﺎ ً‬
‫ﺍﻟﺮﻭ ُﻡ‬
‫ﺖ ﱡ‬ ‫‪ -2‬ﻏُ ِﻠﺒَ ِ‬
‫ﺳﻴَ ْﻐ ِﻠﺒُﻮﻥَ‬ ‫ﻏﻠَ ِﺒ ِﻬ ْﻢ َ‬ ‫ﻣِﻦ ﺑَ ْﻌ ِﺪ َ‬ ‫ﺽ * َﻭ ُﻫ ْﻢ ْ‬ ‫‪ -3‬ﻓِﻲ ﺃَﺩْﻧَﻰ ْﺍﻷ َ ْﺭ ِ‬
‫ﺡ ﺍﻟ ُﻤﺆْ ﻣِ ﻨُﻮﻥَ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫‪ -4‬ﻓِﻲ ﺑِﻀْﻊِ ِﺳﻨِﻴﻦَ * ِ ﱠ¡ِ ﺍﻷ ْﻣ ُﺮ ﻣِ ﻦ ﻗ ْﺒ ُﻞ ]‪َ [...‬ﻭﻣِ ﻦ ﺑَ ْﻌﺪ ُ ]‪َ * [...‬ﻭﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻳَﻔ َﺮ ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ﺍﻟﺮﺣِ ﻴ ُﻢ‬ ‫ﻳﺰ ﱠ‬ ‫ﺼ ُﺮ َﻣ ْﻦ ﻳَﺸَﺎ ُء * َﻭﻫ َُﻮ ْﺍﻟ َﻌ ِﺰ ُ‬ ‫}ِ * ﻳَ ْﻨ ُ‬ ‫‪ -5‬ﺑِﻨَﺼ ِْﺮ ﱠ‬
‫‪1‬‬ ‫َ‬ ‫ْ‬
‫ﻣِﻦ ﺑَ ْﻌﺪ ُ(‪ .‬ﻭﻗﺪ ﺍﻋﺘﺒﺮﻫﺎ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻧﺎﻗﺼﺔ ﻓﻜﻤﻠﻮﻫﺎ ﻛﻤﺎ ﻳﻠﻲ‪ ِ :‬ﱠ¡ِ ﺍﻷ ْﻣ ُﺮ ﻣِ ْﻦ ﻗَﺒْﻞ ]ﺍﻟﻐﻠﺐ[ َﻭﻣِ ْﻦ ]ﺑَ ْﻌﺪﻩ[‬ ‫)¡ِ ﺍﻷ ْﻣ ُﺮ ﻣِ ْﻦ ﻗَ ْﺒ ُﻞ َﻭ ْ‬ ‫َ‬ ‫ْ‬ ‫ﻭﻳﻼﺣﻆ ﻓﻲ ﺍﻵﻳﺔ ‪ 4‬ﻋﺒﺎﺭﺓ ﻣﺒﻬﻤﺔ ِ ﱠ‬
‫ﻣِﻦ ﻗَﺒْﻞ ]ﻛﻞ ﺷﻲء[ َﻭﻣِ ْﻦ ﺑﻌﺪ ]ﻛﻞ ﺷﻲء[‪.2‬‬ ‫ﺃﻭ ِ ﱠ¡ِ ْﺍﻷ َ ْﻣ ُﺮ ْ‬
‫ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﻠﻐﻮﻳﻮﻥ ﻭﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺗﺒﺮﻳﺮ ﻫﺬﻩ ﺍﻷﺧﻄﺎء ﺑﻤﺎ ﺳﻤﻮﻩ »ﻧﻈﺮﻳﺔ ﺍﻻﻋﺘﺮﺍﺽ«‪ ،‬ﺃﻱ ﺇﺩﺧﺎﻝ ﻛﻠﻤﺔ ﺃﻭ ﻋﺒﺎﺭﺓ ﺃﻭ ﺟﻤﻠﺔ ﺃﻭ ﻋﺪﺓ ﺟﻤﻞ ﻓﻲ ﺃﺛﻨﺎء‬
‫ﻣﻌﻨﻰ‪ .‬ﻭﺑﻌﻀﻬﻢ ﻟﻢ ﻳﻀﻊ ﺣﺪ ًﺍ ﻟﻌﺪﺩ ﺍﻟﺠﻤﻞ ﺍﻟﻤﻌﺘﺮﺿﺔ‪ .‬ﻭﻧﻌﻄﻲ ﻫﻨﺎ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ ﻵﻳﺎﺕ ﺟﺎء ﻓﻴﻬﺎ ﺍﻋﺘﺮﺍﺽ ﻭﺍﺿﻌﻴﻦ ﺑﻴﻦ‬ ‫ً‬ ‫ﻛﻼﻡ ﺃﻭ ﻛﻼﻣﻴﻦ ﻣﺘﺼﻠﻴﻦ‬
‫ﺷﺮﻁﺘﻴﻦ )– ‪ (–...‬ﺍﻟﺠﻤﻠﺔ ﺍﻟﻤﻌﺘﺮﺿﺔ‪:‬‬
‫ﺴﺎﻕٌ )‪(57 :38\38‬‬ ‫ﻏ ﱠ‬ ‫‪ -‬ﺍﻋﺘﺮﺍﺽ ﺑﻴﻦ ﺍﻟﻤﺒﺘﺪﺃ ﻭﺍﻟﺨﺒﺮ‪َ :‬ﻫﺬَﺍ – ﻓَ ْﻠﻴَﺬُﻭﻗُﻮﻩ ُ – َﺣﻤِ ﻴ ٌﻢ َﻭ َ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫} ُ ﺃ ْﻋﻠ ُﻢ ﺑِ َﻤﺎ ﻳُﻨ َِﺰ ُﻝ – ﻗَﺎﻟﻮﺍ ﺇِﻧﱠ َﻤﺎ ﺃﻧﺖَ ُﻣﻔﺘ ٍَﺮ ﺑَ ْﻞ ﺃﻛﺜ ُﺮ ُﻫ ْﻢ َﻻ ﻳَ ْﻌﻠ ُﻤﻮﻥَ )‪(101 :16\70‬‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫‪ -‬ﺍﻋﺘﺮﺍﺽ ﺑﻴﻦ ﺍﻟﺸﺮﻁ ﻭﺟﻮﺍﺑﻪ‪َ :‬ﻭﺇِﺫَﺍ ﺑَﺪ ْﱠﻟﻨَﺎ ﺁَﻳَﺔً َﻣ َﻜﺎﻥَ ﺁَﻳَ ٍﺔ – َﻭ ﱠ‬
‫ﻋﻈِ ﻴ ٌﻢ – ِﺇﻧﱠﻪ ُ ﻟَﻘُ ْﺮﺁ َ ٌﻥ ﻛ َِﺮﻳ ٌﻢ )‪(77-75 :56\46‬‬ ‫ﺴ ٌﻢ – ﻟَ ْﻮ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ – َ‬ ‫ﻮﻡ – َﻭ ِﺇﻧﱠﻪُ ﻟَﻘَ َ‬ ‫‪ -‬ﺍﻋﺘﺮﺍﺽ ﺑﻴﻦ ﺍﻟﻘﺴﻢ ﻭﺟﻮﺍﺑﻪ‪ :‬ﻓَ َﻼ ﺃ ُ ْﻗ ِﺴ ُﻢ ِﺑ َﻤ َﻮﺍﻗِﻊِ ﺍﻟﻨﱡ ُﺠ ِ‬
‫}ُ –‬ ‫ﻮﺏ ﺇِﻻ ﱠ‬‫ﱠ‬ ‫ﱡ‬
‫ﺳﺘ َ ْﻐﻔَ ُﺮﻭﺍ ِﻟﺬﻧُﻮﺑِ ِﻬ ْﻢ – َﻭ َﻣ ْﻦ ﻳَ ْﻐﻔ ُِﺮ ﺍﻟﺬﻧُ َ‬ ‫ُ‬ ‫}َ ﻓَﺎ ْ‬ ‫ﺴ ُﻬ ْﻢ ﺫَﻛ َُﺮﻭﺍ ﱠ‬ ‫َ‬
‫ﻅﻠَ ُﻤﻮﺍ ﺃ ْﻧﻔُ َ‬ ‫ﺸﺔ ﺃ ْﻭ َ‬ ‫َ‬ ‫ً‬ ‫‪ -‬ﺍﻋﺘﺮﺍﺽ ﺑﻴﻦ ﺍﻟﻤﻌﻄﻮﻑ ﻭﺍﻟﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ‪َ :‬ﻭﺍﻟﱠﺬِﻳﻦَ ﺇِﺫَﺍ ﻓَﻌَﻠﻮﺍ ﻓَﺎﺣِ َ‬
‫ُ‬
‫ﻋﻠَﻰ َﻣﺎ ﻓَﻌَﻠُﻮﺍ َﻭ ُﻫ ْﻢ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ )‪(135 :3\89‬‬ ‫ُﺼ ﱡﺮﻭﺍ َ‬ ‫َﻭﻟَ ْﻢ ﻳ ِ‬
‫ﻋ ِﻈﻴ ًﻤﺎ )‪:4\92‬‬ ‫ً‬ ‫َ‬ ‫ﻮﺯَ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﺖُ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ٌ‬ ‫ﱠ‬ ‫ُ‬
‫ﻀﻞ ﻣِ ﻦَ }ِ ﻟﻴَﻘﻮﻟﻦ – ﻛَﺄﻥ ﻟ ْﻢ ﺗﻜﻦ ﺑَ ْﻴﻨَﻜ ْﻢ َﻭﺑَ ْﻴﻨَﻪ َﻣ َﻮﺩﺓ – ﻳَﺎ ﻟ ْﻴﺘﻨِﻲ ﻛﻨ َﻣﻌَ ُﻬ ْﻢ ﻓﺄﻓ ﻓ ْﻮﺯﺍ َ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬ ‫ٌ‬ ‫َ‬
‫ﺻﺎﺑَﻜ ْﻢ ﻓ ْ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫‪ -‬ﺍﻋﺘﺮﺍﺽ ﺑﻴﻦ ﺍﻟﻔﻌﻞ ﻭﻣﻔﻌﻮﻟﻪ‪َ :‬ﻭﻟﺌِﻦ ﺃ َ‬
‫‪(73‬‬
‫ْﺼ ُﺮ َﻭ َﻻ ﻳُ ْﻐﻨِﻲ‬ ‫ﺖ ﻟ َِﻢ ﺗ َ ْﻌﺒُﺪ ُ َﻣﺎ َﻻ ﻳَ ْﺴ َﻤ ُﻊ َﻭ َﻻ ﻳُﺒ ِ‬ ‫ﺻﺪِّﻳﻘًﺎ ﻧَ ِﺒﻴ’ﺎ – ِﺇﺫْ ﻗَﺎ َﻝ ِﻷَﺑِﻴ ِﻪ ﻳَﺎ ﺃَﺑَ ِ‬ ‫ِﻴﻢ – ﺇِﻧﱠﻪ ُ َﻛﺎﻥَ ِ‬ ‫ِ َ َ‬ ‫ﻫ‬ ‫ﺍ‬ ‫ْﺮ‬‫ﺑ‬ ‫ﺇ‬ ‫ﺏ‬
‫ِ‬ ‫َﺎ‬ ‫ﺘ‬ ‫ﻜ‬ ‫ِ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﺮْ‬ ‫ُ‬
‫ﻛ‬ ‫ْ‬ ‫ﺫ‬ ‫ﺍ‬ ‫ﻭ‬ ‫َ‬ ‫ﻣﻨﻪ‪:‬‬ ‫ﻭﺍﻟﻤﺒﺪﻝ‬ ‫ﺍﻟﺒﺪﻝ‬ ‫ﺑﻴﻦ‬ ‫ﺍﻋﺘﺮﺍﺽ‬ ‫‪-‬‬
‫ﺷ ْﻴﺌًﺎ )‪(42-41 :19\44‬‬ ‫ﻋ ْﻨﻚَ َ‬ ‫َ‬
‫ﻭﻳﺸﻴﺮ ﺍﻟﻤﺆﻟﻔﻮﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺇﻟﻰ ﻅﻮﺍﻫﺮ ﺃﺧﺮﻯ‪:‬‬
‫‪ -‬ﺍﻟﺘﺘﻤﻴﻢ ﺃﻭ ﺍﻟﺘﻜﻤﻴﻞ‪ :‬ﻭﻫﻮ ﻋﻠﻰ ﻧﻮﻋﻴﻦ‪ :‬ﺗﺘﻤﻴﻢ ﻟﻔﻈﻲ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺆﺗﻰ ﺑﻪ ﻹﻗﺎﻣﺔ ﺍﻟﻮﺯﻥ‪ ،‬ﺑﺤﻴﺚ ﺇﻧﻪ ﻟﻮ ﻁﺮﺣﺖ ﺍﻟﻜﻠﻤﺔ ﺍﺳﺘﻘﻞ ﻣﻌﻨﻰ ﺍﻟﺒﻴﺖ ﺩﻭﻧﻬﺎ ﻭﻟﻜﻦ‬
‫ﻋﻠَﻰ ُﺣﺒِّ ِﻪ –‬ ‫ﺎﻡ – َ‬ ‫ُﻄ ِﻌ ُﻤﻮﻥَ ﱠ‬
‫ﺍﻟﻄ َﻌ َ‬ ‫ﻭﺯﻧﻪ ﺍﺧﺘﻞ‪ .‬ﻭﺗﺘﻤﻴﻢ ﻣﻌﻨﻮﻱ‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺆﺗﻰ ﺑﻪ ﻹﻛﻤﺎﻝ ﺍﻟﻤﻌﻨﻰ‪ ،‬ﻭﻳﺠﻲء ﻟﻼﺣﺘﺮﺍﺱ ﻭﺍﻟﻤﺒﺎﻟﻐﺔ ﻭﺍﻻﺣﺘﻴﺎﻁ‪ .‬ﻧﺤﻮ‪َ » :‬ﻭﻳ ْ‬
‫ﺿﺎ ﻷﻥ ﺍﻟﺘﺮﻛﻴﺐ ﻳﻄﻠﺒﻪ ﻭﻻ ﻳﺴﺘﻐﻨﻰ ﻋﻨﻪ‪.‬‬ ‫ﻋﻠَﻰ ُﺣﺒِّ ِﻪ« ﺗﺘﻤﻴﻢ ﻭﻻ ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺍﻋﺘﺮﺍ ً‬ ‫ِﻴﺮﺍ« )‪ .(8 :76\98‬ﻭﻋﺒﺎﺭﺓ » َ‬ ‫ﻣِ ْﺴﻜِﻴﻨًﺎ َﻭﻳَﺘِﻴ ًﻤﺎ َﻭﺃَﺳ ً‬
‫ﻣﻌﻨﻰ ﻣﻦ ﻣﻌﺎﻧﻲ ﺍﻟﺘﺘﻤﻴﻢ‪.‬‬ ‫ً‬ ‫‪ -‬ﺍﻻﺣﺘﺮﺍﺱ‪ :‬ﻫﻮ ﺍﻟﺘﺤﻔﻆ ﻓﻲ ﺍﻧﺘﺒﺎﻩ ﻭﺗﻴﻘﻆ‪ ،‬ﻭﻫﻮ ﺫﻛﺮ ﻣﻌﻨﻰ ﻓﻴﻪ ﻏﻤﻮﺽ ﺗﻢ ﺍﻹﺗﻴﺎﻥ ﺑﻤﺎ ﻳﺰﻳﻞ ﻫﺬﺍ ﺍﻟﻐﻤﻮﺽ‪ .‬ﻭﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ‬
‫ﻏﻴ ِْﺮ ﺳُﻮءٍ « ﺍﺣﺘﺮﺍﺱ ﻣﻦ ﺗﻮﻫﻢ ﺍﻟﺒﺮﺹ ً‬
‫ﻣﺜﻼ‪.‬‬ ‫ﻏﻴ ِْﺮ ﺳُﻮءٍ « )‪ .(12 :27\48‬ﻭﻋﺒﺎﺭﺓ »ﻣِ ْﻦ َ‬ ‫ﻣِﻦ َ‬ ‫ﻀﺎ َء – ْ‬ ‫ﻧﺤﻮ‪َ » :‬ﻭﺃَﺩْﺧِ ﻞْ ﻳَﺪَﻙَ ﻓِﻲ َﺟ ْﻴ ِﺒﻚَ ﺗ َْﺨ ُﺮ ْﺝ ﺑَ ْﻴ َ‬
‫‪ -‬ﺍﻟﺘﺬﻳﻴﻞ‪ :‬ﻭﻫﻮ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺪ ﺗﻤﺎﻡ ﺍﻟﻜﻼﻡ ﺑﻜﻼﻡ ﻣﺴﺘﻘﻞ‪ .‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺃﻳﻀًﺎ »ﺍﻟﻔﺬﻟﻜﺔ«‪ .‬ﻭﻋﺎﻣﺔ ﻳﻠﺠﺄ ﻟﻪ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺴﺠﻊ – ﺃﻱ ﺍﻟﻔﺎﺻﻠﺔ ﺇﺫﺍ ﺟﺎء‬
‫ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻵﻳﺔ‪ ،‬ﻭﺃﻁﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﺗﺬﻳﻴﻞ ﺳﺠﻌﻲ‪ .‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺗﺘﺮﺩﺩ ﻋﺪﺓ ﻣﺮﺍﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﺍﻟﺘﺬﻳﻴﻞ ﻓﻲ ﺃﻛﺜﺮ ﺍﺣﻴﺎﻧﻪ ﺣﺸﻮ ﺃﻭ ﺗﻜﺮﺍﺭ ﻟﺘﻌﺒﻴﺮ‬
‫ﺳﺎﺑﻖ ﻭﻻ ﻳﻀﻴﻒ ﺷﻴﺌًﺎ ﻟﻠﻤﻌﻨﻰ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺒﻌﺾ ﻳﺤﺎﻭﻝ ﺟﺎﻫﺪﺍ ﻭﺑﺼﻮﺭﺓ ﻋﺒﺜﻴﺔ ﺍﻳﺠﺎﺩ ﺭﺍﺑﻂ ﺑﻴﻦ ﺍﻟﺠﻤﻠﺔ ﺍﻟﺘﺬﻳﻴﻠﻴﺔ ﻭﺍﻟﻨﺺ ﺍﻟﻤﺬﻳﻞ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻥ ﷲ ﻣﻨﺰﻩ ﻋﻦ‬
‫ﺍﻟﻌﺒﺚ‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﺘﺬﻳﻴﻞ ﻭﺗﻄﺒﻴﻘﻪ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺤﺎﻭﻟﺔ ﺗﺒﺮﻳﺮﻩ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ ﻻﺑﻦ ﻋﺎﺷﻮﺭ ‪ 809‬ﻣﺮﺍﺕ‪ .3‬ﻭﺃﻋﻄﻲ ﻫﻨﺎ ﺃﺭﺑﻊ ﺁﻳﺎﺕ ﻟﺘﺬﻳﻴﻞ‬
‫ﺳﺠﻌﻲ ﻻ ﻣﻌﻨﻰ ﻟﻪ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‪:‬‬
‫ِﻴﺮﺍ‪.‬‬ ‫ﺳﻌ ً‬ ‫ﱠ‬
‫ﻋﻨﻪ ُ ~ َﻭﻛﻔَﻰ ﺑِ َﺠ َﻬﻨ َﻢ َ‬ ‫َ‬ ‫ْ‬ ‫ﺻﺪ ﱠ َ‬ ‫‪ :55‬ﻓَﻤِ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ ﺁ َ َﻣﻦَ ﺑِ ِﻪ َﻭﻣِ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َ‬
‫ﻳﺰﺍ َﺣﻜِﻴ ًﻤﺎ‪.‬‬ ‫ﻋ ِﺰ ً‬ ‫}َ ﻛَﺎﻥَ َ‬ ‫ﺍﺏ ~ ِﺇ ﱠﻥ ﱠ‬ ‫ﻏﻴ َْﺮﻫَﺎ ِﻟﻴَﺬُﻭﻗُﻮﺍ ْﺍﻟ َﻌﺬ َ َ‬ ‫َﻀ َﺠﺖْ ُﺟﻠُﻮﺩ ُ ُﻫ ْﻢ ﺑَﺪ ْﱠﻟﻨَﺎ ُﻫ ْﻢ ُﺟﻠُﻮﺩ ًﺍ َ‬ ‫َﺎﺭﺍ ﻛُﻠﱠ َﻤﺎ ﻧ ِ‬ ‫ﺼﻠِﻴ ِﻬ ْﻢ ﻧ ً‬ ‫ﻑ ﻧُ ْ‬ ‫ﺳ ْﻮ َ‬ ‫‪ِ :56‬ﺇ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ِﺑﺂَﻳَﺎﺗِﻨَﺎ َ‬
‫ً‬ ‫َ‬ ‫’‬ ‫ُ‬
‫ﺝ ُﻣﻄ ﱠﻬ َﺮﺓ ٌ ~ َﻭﻧُﺪْﺧِ ﻠ ُﻬ ْﻢ ﻅِﻼ ﻅﻠِﻴﻼ‪.‬‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺎﺭ ﺧَﺎ ِﻟﺪِﻳﻦَ ﻓِﻴ َﻬﺎ ﺃﺑَﺪ ًﺍ ﻟ ُﻬ ْﻢ ﻓِﻴ َﻬﺎ ﺃﺯ َﻭﺍ ٌ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫َﺠْﺮﻱ ﻣِ ْﻦ ﺗَﺤْ ﺘِ َﻬﺎ ﺍﻷﻧ َﻬ ُ‬ ‫ﺕﺗ ِ‬ ‫ﺳﻨُﺪْﺧِ ﻠ ُﻬ ْﻢ َﺟﻨﱠﺎ ٍ‬ ‫ُ‬ ‫ﺕ َ‬ ‫ﺼﺎ ِﻟ َﺤﺎ ِ‬ ‫ﻋﻤِ ﻠُﻮﺍ ﺍﻟ ﱠ‬ ‫‪َ :57‬ﻭﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ َﻭ َ‬
‫ﻴﺮﺍ‪.‬‬‫ﺼ ً‬ ‫ﺳﻤِ ﻴ ًﻌﺎ ﺑَ ِ‬ ‫}َ َﻛﺎﻥَ َ‬ ‫ﻈ ُﻜ ْﻢ ِﺑ ِﻪ ~ ِﺇ ﱠﻥ ﱠ‬ ‫}َ ﻧِ ِﻌ ﱠﻤﺎ َﻳ ِﻌ ُ‬ ‫ﺎﺱ ﺃ َ ْﻥ ﺗَﺤْ ُﻜ ُﻤﻮﺍ ﺑِ ْﺎﻟ َﻌﺪْ ِﻝ ِﺇ ﱠﻥ ﱠ‬ ‫ﺕ ﺇِﻟَﻰ ﺃ َ ْﻫ ِﻠ َﻬﺎ َﻭ ِﺇﺫَﺍ َﺣﻜ َْﻤﺘ ُ ْﻢ َﺑﻴْﻦَ ﺍﻟﻨﱠ ِ‬ ‫}َ ﻳَﺄ ْ ُﻣ ُﺮ ُﻛ ْﻢ ﺃَ ْﻥ ﺗ ُ َﺆﺩﱡﻭﺍ ْﺍﻷ َ َﻣﺎﻧَﺎ ِ‬ ‫‪ِ :58‬ﺇ ﱠﻥ ﱠ‬
‫ﺽ‬ ‫َ‬
‫ﺕ َﻭﺍﻷ ْﺭ ِ‬‫ْ‬ ‫ﺴ َﻤ َﺎﻭﺍ ِ‬ ‫ﻏﻴْﺐُ ﺍﻟ ﱠ‬ ‫ﻮﺭ« )‪َ » .(17 :34\58‬ﻭ ِ ﱠ¡ِ َ‬ ‫ْ‬
‫ﺎﺯﻱ ﺇِﻻ ﺍﻟ َﻜﻔُ َ‬‫ﱠ‬ ‫ﻭﻗﺪ ﻳﺄﺗﻲ ﺍﻟﺘﺬﻳﻴﻞ ﺃﺣﻴﺎﻧًﺎ ﻭﺳﻂ ﺍﻵﻳﺔ‪ .‬ﻧﺤﻮ‪» :‬ﺫَﻟِﻚَ َﺟﺰَ ْﻳﻨَﺎ ُﻫ ْﻢ ﺑِ َﻤﺎ َﻛﻔ َُﺮﻭﺍ ~ َﻭﻫ َْﻞ ﻧُ َﺠ ِ‬
‫}ِ‬ ‫ﺽ ~ َﻭﺇِﻟَﻰ ﱠ‬ ‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬
‫ﺴ َﻤ َ‬ ‫ِﻳﺮ« )‪َ » .(77 :16\70‬ﻭ ِ ﱠ¡ِ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﻲءٍ ﻗَﺪ ٌ‬ ‫ﺷ ْ‬ ‫ﻋﻠَﻰ ﻛُ ِّﻞ َ‬ ‫}َ َ‬ ‫ﺼ ِﺮ ﺃ َ ْﻭ ﻫ َُﻮ ﺃ َ ْﻗ َﺮﺏُ ~ ﺇِ ﱠﻥ ﱠ‬ ‫ﻋ ِﺔ ﺇِ ﱠﻻ َﻛﻠَ ْﻤﺢِ ْﺍﻟﺒَ َ‬ ‫َﻭ َﻣﺎ ﺃ َ ْﻣ ُﺮ ﺍﻟﺴﱠﺎ َ‬
‫} ُ َﻣ ْﻦ‬ ‫ﺚ ﱠ‬ ‫َ‬
‫ﺎ¡ِ َﺟ ْﻬﺪ َ ﺃ ْﻳ َﻤﺎﻧِ ِﻬ ْﻢ َﻻ ﻳَ ْﺒﻌَ ُ‬ ‫ﺴ ُﻤﻮﺍ ﺑِ ﱠ‬ ‫َ‬
‫ﻴﺮ ﺑِ َﻤﺎ ﻳَ ْﻌ َﻤﻠُﻮﻥَ « )‪َ » .(163 :3\89‬ﻭﺃ ْﻗ َ‬ ‫ﺼ ٌ‬ ‫} ُ ﺑَ ِ‬ ‫}ِ ~ َﻭ ﱠ‬ ‫ﻮﺭ« )‪ُ » .(109 :3\89‬ﻫ ْﻢ ﺩ ََﺭ َﺟﺎﺕٌ ِﻋ ْﻨﺪ َ ﱠ‬ ‫ﺗ ُ ْﺮ َﺟ ُﻊ ْﺍﻷ ُ ُﻣ ُ‬
‫ﺎﺱ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ « )‪ .(38 :16\70‬ﻭﻳﻼﺣﻆ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺜﺎﻝ ﺍﻷﺧﻴﺮ ﻭﺟﻮﺩ ﺗﺬﻳﻠﻴﻦ ﻣﺘﺘﺎﺑﻌﻴﻦ‪ .‬ﻭﺑﻌﺾ ﻫﺬﻩ‬ ‫َ‬
‫ﻋﻠَ ْﻴ ِﻪ َﺣﻘ’ﺎ ~ َﻭﻟَﻜ ﱠِﻦ ﺃ ْﻛﺜ َ َﺮ ﺍﻟﻨﱠ ِ‬ ‫ﻳَ ُﻤﻮﺕُ ﺑَﻠَﻰ ~ َﻭ ْﻋﺪ ًﺍ َ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺗﺘﺮﺩﺩ ﻋﺪﺓ ﻣﺮﺍﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺍﻟﺠﻤﻠﺔ ﺍﻟﺘﺬﻳﻴﻠﻴﺔ ﺗﻮﺿﻊ ﻋﺎﻣﺔ ﺑﻴﻦ ﻓﺎﺻﻠﺘﻴﻦ‪ ،‬ﺃﻭ ﺑﻴﻦ ﺷﺮﻁﺘﻴﻦ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻲ ﺁﺧﺮ ﺍﻵﻳﺔ‪ ،‬ﺗﻜﻮﻥ ﻣﺴﺒﻮﻗﺔ ﺑﻔﺎﺿﻠﺔ ﺃﻭ ﺑﺸﺮﻁﺔ‪ .‬ﻭﻗﺪ ﻭﺿﻌﻨﺎ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺓ‬
‫~ ﻗﺒﻞ ﺍﻟﺠﻤﻞ ﺍﻟﺘﺬﻳﻴﻠﻴﺔ ﻓﻲ ﺁﺧﺮ ﺍﻵﻳﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻭﻗﻌﺖ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻵﻳﺔ ﺃﻭ ﺍﺳﺘﻐﺮﻗﺖ ﻛﻞ ﺍﻵﻳﺔ ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺼﻴﺮﺓ‪ ،‬ﻷﻥ ﺍﻟﻘﺼﺪ ﻣﻦ ﺍﻟﺸﺮﻁﺔ ﻫﻮ‬
‫ﺍﻟﻔﺼﻞ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﻟﻨﺺ ﺍﻷﺳﺎﺳﻲ‪ ،‬ﻭﺑﻮﺟﻮﺩﻫﺎ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻵﻳﺔ ﺃﻭ ﺍﺳﺘﻐﺮﺍﻗﻬﺎ ﻛﻞ ﺍﻵﻳﺔ ﺗﻢ ﺍﻟﻬﺪﻑ ﻣﻦ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺓ‪ .‬ﺇﻣﺎ ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﺠﻤﻠﺔ ﺍﻟﺘﺬﻳﻴﻠﻴﺔ ﻭﺳﻂ‬
‫ﺍﻵﻳﺔ‪ ،‬ﻓﻘﺪ ﻭﺿﻌﺖ ﺑﻴﻦ ﻓﺎﺻﻠﺘﻴﻦ ﺃﻭ ﻣﺴﺒﻮﻗﺔ ﺑﻔﺎﺻﻠﺔ‪.‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪ ،153‬ﻭﺍﻟﺠﻼﻟﻴﻦ ﻫﻨﺎ ‪http://goo.gl/ycwUdq‬‬ ‫‪1‬‬

‫ﺍﻟﻤﻨﺘﺨﺐ ﻫﻨﺎ ‪http://goo.gl/zXRc6O‬‬ ‫‪2‬‬

‫ﺍﻧﻈﺮ ﻣﻘﺎﻝ ﺭﻣﻀﺎﻥ ﺧﻤﻴﺲ ﺯﻛﻲ ﺍﻟﻐﺮﻳﺐ‪ :‬ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﺘﺬﻳﻴﻞ ﻓﻲ ﺁﻱ ٍ ﻣﻦ ﺍﻟﺘﻨﺰﻳﻞ‪ ،‬ﺹ ‪ ،24‬ﻫﻨﺎ ‪http://goo.gl/1tGHyk‬‬ ‫‪3‬‬

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‫ﺽ‬ ‫‪ -‬ﺍﻻﺳﺘﻄﺮﺍﺩ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺨﺮﺝ ﺍﻟﻤﺘﻜﻠﻢ ﻣﻦ ﺍﻟﻐﺮﺽ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﺇﻟﻰ ﺁﺧﺮ ﻟﻤﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ ﺛﻢ ﻳﺮﺟﻊ ﺇﻟﻰ ﺇﺗﻤﺎﻡ ﺍﻷﻭﻝ‪ .‬ﻧﺤﻮ‪َ » :‬ﻭﻣِ ْﻦ ﺁَﻳَﺎﺗِ ِﻪ ﺃَﻧﱠﻚَ ﺗ ََﺮﻯ ْﺍﻷَﺭْ َ‬
‫ﺼ َﻼﺓ َ ِﻟﺪُﻟُﻮﻙِ‬ ‫ِﻳﺮ« )‪(39 :41\61‬؛ »ﺃَﻗ ِِﻢ ﺍﻟ ﱠ‬ ‫ﻲءٍ ﻗَﺪ ٌ‬ ‫ﺷ ْ‬ ‫ﻋﻠَﻰ ُﻛ ِّﻞ َ‬ ‫ﺖ – ِﺇ ﱠﻥ ﺍﻟﱠﺬِﻱ ﺃَﺣْ ﻴَﺎﻫَﺎ ﻟَ ُﻤ ْﺤ ِﻴﻲ ْﺍﻟ َﻤ ْﻮﺗ َﻰ – ﺇِﻧﱠﻪُ َ‬ ‫ﺕ َﻭ َﺭﺑَ ْ‬ ‫ﻋﻠَ ْﻴ َﻬﺎ ْﺍﻟ َﻤﺎ َء ﺍ ْﻫﺘ ﱠَﺰ ْ‬ ‫ﺧَﺎ ِﺷ َﻌﺔً ﻓَﺈِﺫَﺍ ﺃ َ ْﻧﺰَ ْﻟﻨَﺎ َ‬
‫ﺴﻰ ﺃ َ ْﻥ ﻳَ ْﺒ َﻌﺜَﻚَ َﺭﺑﱡﻚَ َﻣﻘَﺎ ًﻣﺎ َﻣﺤْ ُﻤﻮﺩًﺍ« )‪:17\50‬‬ ‫ﻋ‬ ‫َ‬ ‫ﻟ‬
‫ِ َ ﱠ ِ ِ ِ ﻚَ َ َ‬ ‫ً‬ ‫ﺔ‬ ‫َ‬ ‫ﻠ‬ ‫ﻓ‬‫َﺎ‬ ‫ﻧ‬ ‫ﻪ‬ ‫ﺑ‬ ‫ْ‬ ‫ﺪ‬‫ﺠ‬ ‫ﻬ‬‫َ‬ ‫ﺘ‬‫َ‬ ‫ﻓ‬ ‫ﻞ‬ ‫ﻴ‬
‫ْ‬ ‫ﱠ‬ ‫ﺍﻟﻠ‬ ‫ﻦَ‬ ‫َ ﻣِ‬‫ﻭ‬ ‫–‬ ‫ًﺍ‬ ‫ﺩ‬ ‫ﻮ‬ ‫ﻬ‬
‫َ ُ‬ ‫ﺸ‬‫ْ‬ ‫ﻣ‬ ‫ﺎﻥَ‬ ‫َ‬
‫ﻛ‬ ‫ْﺮ‬
‫ِ‬ ‫ﺠ‬ ‫َ‬ ‫ﻔ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻥَ‬ ‫َ‬ ‫ﺁ‬ ‫ﺮ‬ ‫ُ‬ ‫ﻗ‬
‫ِ ِ ْ‬ ‫ﻥ‬ ‫ﱠ‬ ‫ﺇ‬ ‫َﺠْﺮ‬ ‫ﻔ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻥ‬
‫َ‬ ‫َ‬ ‫ﺁ‬ ‫ﻖ ﺍﻟﻠﱠ ِ َ ْ‬
‫ﺮ‬ ‫ُ‬ ‫ﻗ‬ ‫ﻭ‬ ‫–‬ ‫ﻞ‬ ‫ﻴ‬
‫ْ‬ ‫ﺴ ِ‬ ‫ﻏ َ‬‫ﺸ ْﻤ ِﺲ ﺇِﻟَﻰ َ‬ ‫ﺍﻟ ﱠ‬
‫‪ .(79-78‬ﻭﻗﺪ ﻭﺿﻌﻨﺎ ﺍﻻﺳﺘﻄﺮﺍﺩ ﺑﻴﻦ ﻓﺎﺻﻠﺘﻴﻦ‪.‬‬
‫‪ -‬ﺍﻹﻗﺤﺎﻡ ﻳﺮﺍﺩﻑ ﻣﻌﻨﻰ ﺍﻟﺤﺸﻮ ﺃﻭ ﺍﻟﻠﻐﻮ‪ ،‬ﻭﻫﻮ ﺯﻳﺎﺩﺓ ﻓﻲ ﺍﻟﻜﻼﻡ ﻳﻤﻜﻦ ﺍﻻﺳﺘﻐﻨﺎء ﻋﻨﻪ ﻳﻘﻒ ﻓﻲ ﻣﺠﺮﻯ ﺍﻟﻨﺴﻖ ﺍﻟﺘﺮﻛﻴﺒﻲ ﻟﻠﺠﻤﻠﺔ ﻭﻳﺤﻮﻝ ﺩﻭﻥ ﺃﻥ ﺗﺘﺼﻞ‬
‫َﺎﺭﻭﻥَ ْﺍﻟﻔُ ْﺮﻗَﺎﻥَ‬ ‫ﺳﻰ َﻭﻫ ُ‬ ‫ﺍﺗﺼﺎﻻ ﺗﺘﺤﻘﻖ ﺑﻪ ﻣﻄﺎﻟﺐ ﺍﻟﺘﻀﺎﻡ ﺍﻟﻨﺤﻮﻱ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ‪ .‬ﻭﻗﺪ ﻳﺘﻀﻤﻦ ﺍﻹﻗﺤﺎﻡ ﺣﺮﻓًﺎ )ﻧﺤﻮ‪َ :‬ﻭﻟَﻘَﺪْ ﺁَﺗ َ ْﻴﻨَﺎ ُﻣﻮ َ‬ ‫ً‬ ‫ﺃﺟﺰﺍﺅﻩ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‬
‫ﺍﺭ ﻳَ ْﺸ َﺮﺑُﻮﻥَ ﻣِ ْﻦ‬ ‫َ َ‬‫ْﺮ‬‫ﺑ‬‫َ‬ ‫ﺍﻷ‬‫ْ‬ ‫ﱠ‬
‫ﻥ‬ ‫ﺇ‬
‫ِ‬ ‫)ﻧﺤﻮ‪:‬‬ ‫ً‬
‫ﻓﻌﻼ‬ ‫ﺃﻭ‬ ‫ﻫﻬﻨﺎ(‬ ‫ﻟﻠﻮﺍﻭ‬ ‫ﻣﻮﺿﻊ‬ ‫ﻻ‬ ‫‪.‬‬ ‫ء‬
‫ً‬ ‫ﺿﻴﺎ‬ ‫ﺍﻟﻔﺮﻗﺎﻥ‬ ‫ﻭﻫﺎﺭﻭﻥ‬ ‫ﻣﻮﺳﻰ‬ ‫ﺁﺗﻴﻨﺎ‬ ‫ﻣﻌﻨﺎﻩ‪:‬‬ ‫(‬ ‫‪48‬‬ ‫‪:‬‬ ‫‪21‬‬ ‫\‬ ‫‪73‬‬ ‫)‬ ‫ﺿﻴَﺎ ًء َﻭ ِﺫ ْﻛ ًﺮﺍ ﻟ ِْﻠ ُﻤﺘﱠﻘِﻴﻦَ‬ ‫َﻭ ِ‬
‫ﺍﻹ ْﻛ َﺮ ِﺍﻡ )‪ (78 :55\97‬ﻓﻜﻠﻤﺔ ﺍﺳﻢ ﺍﻗﺤﺎﻡ‪.‬‬ ‫ﺳ ُﻢ َﺭ ِﺑّﻚَ ﺫِﻱ ْﺍﻟ َﺠ َﻼ ِﻝ َﻭ ِْ‬ ‫ﺎﺭﻙَ ﺍ ْ‬ ‫َ َ‬ ‫ﺒ‬‫َ‬ ‫ﺗ‬ ‫)ﻧﺤﻮ‪:‬‬ ‫ﺎ‬ ‫ﻤ‬ ‫ً‬ ‫ﺳ‬ ‫ﺍ‬ ‫ﺃﻭ‬ ‫ﺍﻗﺤﺎﻡ(‬ ‫ﻛﺎﻥ‬ ‫ﻓﺤﺮﻑ‬ ‫(‬ ‫‪5‬‬ ‫‪:‬‬‫‪76‬‬ ‫\‬ ‫‪98‬‬ ‫)‬ ‫ﺍ‬ ‫ﻮﺭ‬
‫ً‬ ‫ُ‬ ‫ﻓ‬ ‫َﺎ‬‫ﻛ‬ ‫ﺎ‬ ‫ﻬ‬‫َ‬ ‫ﺟ‬
‫ُ‬ ‫ﺍ‬ ‫ﺰَ‬ ‫ﻣِ‬ ‫ﻥَ‬‫َﺎ‬
‫ﻛ‬ ‫ﺱ‬ ‫ٍ‬ ‫ﻛَﺄ ْ‬
‫ﻭﻗﺪ ﺃﺷﺮﻧﺎ ﻓﻲ ﻫﻮﺍﻣﺶ ﻛﺘﺎﺑﻨﺎ ﺇﻟﻰ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﻹﻗﺤﺎﻡ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﺗﺤﺖ ﻣﺴﻤﻰ »ﺣﺸﻮ« ﻣﻌﺘﻤﺪﻳﻦ ﺧﺎﺻﺔ ﻋﻠﻰ ﻛﺘﺎﺏ ﺑﺴﻨﺪﻱ‪ :‬ﻅﺎﻫﺮﺓ‬
‫ﺍﺭ‬ ‫ﺍﻹﻗﺤﺎﻡ ﻓﻲ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﻠﻐﻮﻳﺔ‪ .‬ﻭﻟﻜﻨﺎ ﺗﻔﺎﺩﻳﻨﺎ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻗﺤﺎﻡ ﻓﻌﻞ »ﻛﺎﻥ« ﻭﻣﺸﺘﻘﺎﺗﻪ ﻷﻧﻪ ﻛﺜﻴﺮ ﺟﺪ ًﺍ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻧﻌﻄﻲ ﻫﻨﺎ ﺑﻌﺾ ﺍﻷﻣﺜﻠﺔ‪ِ :‬ﺇ ﱠﻥ ْﺍﻷَﺑ َْﺮ َ‬
‫ﻴﻼ )‪ ،(32 :17\50‬ﺇِﻧﱠ ُﻬ ْﻢ ﻛَﺎﻧُﻮﺍ ﺇِﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬ ْﻢ َﻻ ﺇِﻟَﻪَ ﺇِ ﱠﻻ‬ ‫ﺳﺒِ ً‬ ‫ﺳﺎ َء َ‬ ‫ﺸﺔً َﻭ َ‬ ‫ﺍﻟﺰﻧَﺎ ﺇِﻧﱠﻪ ُ َﻛﺎﻥَ ﻓَﺎﺣِ َ‬ ‫ﻮﺭﺍ )‪َ ،(5 :76\98‬ﻭ َﻻ ﺗ َ ْﻘ َﺮﺑُﻮﺍ ِ ّ‬ ‫ﻳَ ْﺸ َﺮﺑُﻮ َﻥ ﻣِ ْﻦ ﻛَﺄ ْ ٍﺱ َﻛﺎﻥَ ﻣِ ﺰَ ﺍ ُﺟ َﻬﺎ ﻛَﺎﻓُ ً‬
‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﺻﺒِﻴ’ﺎ )‪ ،(29 :19\44‬ﺇِﻥ ﻓِﻲ ﺫﻟِﻚَ ﻟ ِﺬﻛ َﺮﻯ ِﻟ َﻤﻦ ﻛﺎﻥَ ﻟﻪُ ﻗﻠﺐٌ ﺃ ْﻭ ﺃﻟﻘﻰ‬ ‫ﱠ‬ ‫ْ‬
‫ْﻒ ﻧﻜ َِﻠ ُﻢ َﻣﻦ ﻛﺎﻥَ ﻓِﻲ ﺍﻟ َﻤ ْﻬ ِﺪ َ‬ ‫َ‬ ‫ْ‬ ‫ّ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫َﺎﺭﺕ ﺇِﻟ ْﻴ ِﻪ ﻗﺎﻟﻮﺍ ﻛﻴ َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ﺴﺘ َ ْﻜﺒِ ُﺮﻭ َﻥ )‪ ،(35 :37\56‬ﻓَﺄَﺷ َ‬ ‫} ُ ﻳَ ْ‬ ‫ﱠ‬
‫َ‬
‫ﻑ ﺇِﻟ ْﻴ ِﻬ ْﻢ ﺃ ْﻋ َﻤﺎﻟ ُﻬ ْﻢ ﻓِﻴ َﻬﺎ َﻭ ُﻫ ْﻢ ﻓِﻴ َﻬﺎ ﻻ ﻳُ ْﺒ َﺨﺴُﻮﻥَ )‪ .(15 :11\52‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫ﺷ ِﻬﻴﺪ ٌ )‪َ ،(37 :50\34‬ﻣﻦ َﻛﺎﻥَ ﻳ ُِﺮﻳﺪ ُ ﺍﻟ َﺤﻴَﺎﺓ َ ﺍﻟﺪﱡﻧﻴَﺎ َﻭ ِﺯﻳﻨَﺘ َ َﻬﺎ ﻧُ َﻮ ّ ِ‬ ‫ْ‬ ‫ﺴ ْﻤ َﻊ َﻭﻫ َُﻮ َ‬ ‫ﺍﻟ ﱠ‬
‫ﺧﻠﻼ ﻓﻲ ﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﻳﻌﺪ ﻣﻘﺤ ًﻤﺎ‪.‬‬ ‫ﺃﻥ ﻛﻞ ﻓﻌﻞ ﻭﻗﻊ ﺑﻴﻦ ﻣﺘﻼﺯﻣﻴﻦ ﻣﻊ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻻﺳﺘﻐﻨﺎء ﻋﻨﻪ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺤﺪﺙ ً‬
‫ﻭﻫﺬﻩ ﺍﻟﻌﻴﻮﺏ ﺍﻹﻧﺸﺎﺋﻴﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﻄﺮﺡ ﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﺘﻲ ﺗﻌﺮﺿﻨﺎ ﻟﻬﺎ ﺳﺎﺑﻘًﺎ ﺣﻮﻝ ﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺗﺮﺗﻴﺐ ﺍﻟﺴﻮﺭ ﻭﺗﺮﺗﻴﺐ ﺍﻵﻳﺎﺕ ﺿﻤﻦ ﺍﻟﺴﻮﺭ ﺗﻮﻗﻴﻔﻴًﺎ ﺃﻡ ﺍﺗﻔﺎﻗﻴًﺎ‪.‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻖ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻟﺘﻮﻗﻴﻔﻲ‪ ،‬ﺃﻱ ﺑﻘﺮﺍﺭ ﻣﻦ ﷲ‪» ،‬ﻋﻠﻢ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ« ﺍﻟﺬﻱ ﺃﻟﻔﻮﺍ ﻓﻴﻪ ﻛﺘﺒًﺎ ﺃﻭ ﺗﻌﺮﺿﻮﺍ ﻟﻪ ﺿﻤﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺎﺳﻴﺮ‪ .‬ﻭﻳﺒﺤﺚ ﻋﻠﻢ‬
‫ﺍﻟﻤﻨﺎﺳﺒﺎﺕ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻻﺭﺗﺒﺎﻁ ﺑﻴﻦ ﺍﻟﺠﻤﻠﺔ ﻭﺍﻟﺠﻤﻠﺔ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺃﻭ ﺑﻴﻦ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻤﺘﻌﺪﺩﺓ‪ ،‬ﺃﻭ ﺑﻴﻦ ﺍﻟﺴﻮﺭﺓ ﻭﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﻳﻬﺪﻑ ﺇﻟﻰ‪:‬‬
‫‪ -‬ﺇﺑﻄﺎﻝ ﺍﻟﺸﺒﻬﺎﺕ ﻭﺇﺯﺍﻟﺔ ﺍﻟﺸﻚ ﺍﻟﺤﺎﺻﻞ ﻓﻲ ﺍﻟﻘﻠﺐ ﺑﺴﺒﺐ ﺧﻔﺎء ﻭﺟﻪ ﺍﻻﺗﺼﺎﻝ ﺑﻴﻦ ﺑﻌﺾ ﺍﻵﻳﺎﺕ‪.‬‬
‫‪ -‬ﺇﺩﺭﺍﻙ ﺑﻌﺾ ﺃﺳﺮﺍﺭ ﺍﻟﺘﺸﺮﻳﻊ ﻭﺣِ ﻜَﻢ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﺇﺩﺭﺍﻙ ﻣﺪﻯ ﺍﻟﺘﻼﺯﻡ ﺍﻟﺘﺎﻡ ﺑﻴﻦ ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫‪ -‬ﺍﻹﻋﺎﻧﺔ ﻋﻠﻰ ﻓﻬﻢ ﻣﻌﻨﻰ ﺍﻵﻳﺎﺕ ﻭﺗﺤﺪﻳﺪ ﺍﻟﻤﺮﺍﺩ ﻣﻨﻬﺎ‪.‬‬
‫‪ -‬ﻛﺸﻒ ﺣﻜﻤﺔ ﺗﻜﺮﺍﺭ ﺑﻌﺾ ﻗﺼﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻥ ﻛﻞ ﻗﺼﺔ ﺃﻋﻴﺪﺕ ﻓﻲ ﻣﻮﻁﻦ ﻓﻠﻤﻨﺎﺳﺒﺘﻬﺎ ﺫﻟﻚ ﺍﻟﻤﻮﻁﻦ‪.‬‬
‫ﻭﻗﺪ ﺍﻧﺘﻘﺪ ﺍﻟﺸﻮﻛﺎﻧﻲ ﻣﻦ ﻳﻠﺠﺆﻭﻥ ﺇﻟﻰ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺨﺮﻳﺠﺎﺕ ﺍﻟﻌﺠﻴﺒﺔ‪ .‬ﻓﻔﻲ ﺗﻔﺴﻴﺮﻩ ﻟﻶﻳﺔ ‪ 42‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻳﻘﻮﻝ‪:‬‬
‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﻤﻔﺴﺮﻳﻦ ﺟﺎءﻭﺍ ﺑﻌﻠﻢ ﻣﺘﻜﻠﻒ‪ ،‬ﻭﺧﺎﺿﻮﺍ ﻓﻲ ﺑﺤﺮ ﻟﻢ ﻳﻜﻠﻔﻮﺍ ﺳﺒﺎﺣﺘﻪ‪ ،‬ﻭﺍﺳﺘﻐﺮﻗﻮﺍ ﺃﻭﻗﺎﺗﻬﻢ ﻓﻲ ﻓ ّﻦ ﻻ ﻳﻌﻮﺩ ﻋﻠﻴﻬﻢ ﺑﻔﺎﺋﺪﺓ‪ ،‬ﺑﻞ ﺃﻭﻗﻌﻮﺍ‬ ‫ً‬ ‫ﺍﻋﻠﻢ ﺃﻥ‬
‫ﺃﻧﻔﺴﻬﻢ ﻓﻲ ﺍﻟﺘﻜﻠﻒ ﺑﻤﺤﺾ ﺍﻟﺮﺃﻱ ﺍﻟﻤﻨﻬﻲ ﻋﻨﻪ ﻓﻲ ﺍﻷﻣﻮﺭ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺑﻜﺘﺎﺏ ﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻬﻢ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺬﻛﺮﻭﺍ ﺍﻟﻤﻨﺎﺳﺒﺔ ﺑﻴﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪،‬‬
‫ﻓﻀﻼ ﻋﻦ ﻛﻼﻡ‬ ‫ً‬ ‫ﺍﻟﻤﺴﺮﻭﺩﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﺍﻟﻤﺼﺎﺣﻒ‪ ،‬ﻓﺠﺎءﻭﺍ ﺑﺘﻜﻠﻔﺎﺕ‪ ،‬ﻭﺗﻌﺴﻔﺎﺕ ﻳﺘﺒﺮﺃ ﻣﻨﻬﺎ ﺍﻹﻧﺼﺎﻑ‪ ،‬ﻭﻳﺘﻨﺰﻩ ﻋﻨﻬﺎ ﻛﻼﻡ ﺍﻟﺒﻠﻐﺎء‪،‬‬
‫ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ‪ [...] .‬ﻭﻫﻞ ﻫﺬﺍ ﺇﻻ ﻣﻦ ﻓﺘﺢ ﺃﺑﻮﺍﺏ ﺍﻟﺸﻚ‪ ،‬ﻭﺗﻮﺳﻴﻊ ﺩﺍﺋﺮﺓ ﺍﻟﺮﻳﺐ ﻋﻠﻰ ﻣﻦ ﻓﻲ ﻗﻠﺒﻪ ﻣﺮﺽ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻣﺮﺿﻪ ﻣﺠﺮﺩ ﺍﻟﺠﻬﻞ‪ ،‬ﻭﺍﻟﻘﺼﻮﺭ‪،‬‬
‫ﺗﻘﺮﺭ ﻋﻨﺪﻩ ﺃﻥ ﻫﺬﺍ ﺃﻣﺮ ﻻ ﺑﺪ ﻣﻨﻪ‪ ،‬ﻭﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﻓﺈﻧﻪ ﺇﺫﺍ ﻭﺟﺪ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻳﺘﻜﻠﻤﻮﻥ ﻓﻲ ﺍﻟﺘﻨﺎﺳﺐ ﺑﻴﻦ ﺟﻤﻴﻊ ﺁﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﻔﺮﺩﻭﻥ ﺫﻟﻚ ﺑﺎﻟﺘﺼﻨﻴﻒ‪ّ ،‬‬
‫ﻣﻌﺠﺰﺍ ﺇﻻ ﺇﺫﺍ ﻅﻬﺮ ﺍﻟﻮﺟﻪ ﺍﻟﻤﻘﺘﻀﻰ ﻟﻠﻤﻨﺎﺳﺒﺔ‪ ،‬ﻭﺗﺒﻴﻦ ﺍﻷﻣﺮ ﺍﻟﻤﻮﺟﺐ ﻟﻼﺭﺗﺒﺎﻁ‪ ،‬ﻓﺈﻥ ﻭﺟﺪ ﺍﻻﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻵﻳﺎﺕ‪ ،‬ﻓﺮﺟﻊ ﺇﻟﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻤﺘﻜﻠﻤﻮﻥ‬ ‫ً‬ ‫ﺑﻠﻴﻐًﺎ‬
‫ﻀﺎ‪ ،‬ﻭﺗﻌﺴﻔًﺎ ﺑﻴﻨًﺎ ﺍﻧﻘﺪﺡ ﻓﻲ ﻗﻠﺒﻪ ﻣﺎ ﻛﺎﻥ ﻋﻨﻪ ﻓﻲ ﻋﺎﻓﻴﺔ‪ ،‬ﻭﺳﻼﻣﺔ‪ ،‬ﻫﺬﺍ ﻋﻠﻰ ﻓﺮﺽ ﺃﻥ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﻣﺘﺮﺗﺒًﺎ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﻓﻲ ﺫﻟﻚ‪ ،‬ﻓﻮﺟﺪﻩ ﺗﻜﻠﻔًﺎ ﻣﺤ ً‬
‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻜﺎﺋﻦ ﻓﻲ ﺍﻟﻤﺼﺤﻒ؛ ﻓﻜﻴﻒ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻟﻪ ﺃﺩﻧﻰ ﻋﻠﻢ ﺑﺎﻟﻜﺘﺎﺏ‪ ،‬ﻭﺃﻳﺴﺮ ﺣﻆ ﻣﻦ ﻣﻌﺮﻓﺘﻪ ﻳﻌﻠﻢ ﻋﻠ ًﻤﺎ ﻳﻘﻴﻨًﺎ ﺃﻧﻪ ﻟﻢ ﻳﻜﻦ ﻛﺬﻟﻚ‪.1‬‬
‫ﺡ( ﺍﻟﺘﻨﺎﻗﺾ ﻭﺍﻟﺘﻼﻋﺐ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ِﻴﺮﺍ« )‪ .(82 :4\92‬ﻭﻗﺪ ﻓﺴﺮ ﺍﻟﻤﻨﺘﺨﺐ ﺍﻟﻔﻘﺮﺓ ﺍﻷﺧﻴﺮﺓ ﻛﻤﺎ ﻳﻠﻲ‪» :‬ﺇﺫ‬
‫‪2‬‬
‫َ‬ ‫ً‬ ‫َ‬ ‫ْ‬
‫ﻏﻴ ِْﺮ }ِ ﻟ َﻮ َﺟﺪ ُﻭﺍ ﻓِﻴ ِﻪ ﺍﺧﺘِﻼﻓﺎ ﻛﺜ ً‬ ‫َ‬ ‫ﱠ‬ ‫ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ‪» :‬ﺃَﻓَ َﻼ ﻳَﺘَﺪَﺑ ُﱠﺮﻭﻥَ ْﺍﻟﻘُ ْﺮﺁ َ َﻥ َﻭﻟَ ْﻮ َﻛﺎﻥَ ﻣِ ﻦ ِﻋﻨ ِﺪ َ‬
‫ْ‬ ‫ْ‬
‫ﺼﺎ ﺃﻭ ﻋﺒﺎﺭﺍﺕ ﺿﻤﻦ ﺁﻳﺎﺕ ﺗﻌﻄﻴﻨﺎ‬ ‫ﻛﺜﻴﺮﺍ«‪ .‬ﻭﻟﻜﻦ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻜﺮﺭ ﻗﺼ ً‬ ‫ً‬ ‫ً‬
‫ﻟﻮ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﻏﻴﺮﻩ ﻟﺘﻨﺎﻗﻀﺖ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﺍﺧﺘﻠﻔﺖ ﺃﺣﻜﺎﻣﻪ ﺍﺧﺘﻼﻓﺎ‬
‫ﺻﻴﻐًﺎ ﻣﺘﻨﺎﻗﻀﺔ ﺫﻛﺮﻧﺎﻫﺎ ﻓﻲ ﻫﻮﺍﻣﺶ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻧﻨﻘﻞ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪:‬‬
‫ﺳﻘِﻴ ٌﻢ«‪ .‬ﻓﻬﻞ‬ ‫ﻣِﻦ َﺭ ِﺑّ ِﻪ ﻟَﻨُ ِﺒﺬَ ﺑِ ْﺎﻟ َﻌ َﺮﺍءِ َﻭﻫ َُﻮ َﻣﺬْ ُﻣﻮ ٌﻡ« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 145 :37\56‬ﻓَﻨَ َﺒﺬْﻧَﺎﻩ ُ ﺑِ ْﺎﻟ َﻌ َﺮﺍءِ َﻭﻫ َُﻮ َ‬ ‫َﺍﺭ َﻛﻪ ُ ﻧِ ْﻌ َﻤﺔ ٌ ْ‬ ‫‪ -‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 49 :68\2‬ﻟَ ْﻮ َﻻ ﺃ َ ْﻥ ﺗَﺪ َ‬
‫ﻧﺒﺬ ﺃﻡ ﻻ؟ ﻭﻫﻞ ﻣﺬﻣﻮﻡ ﺃﻡ ﺳﻘﻴﻢ؟‬
‫ْ‬
‫ﺏ«‪ ،‬ﻭﺍﻵﻳﺔ ‪َ » 17 :55\97‬ﺭﺏﱡ ﺍﻟ َﻤ ْﺸ ِﺮﻗَﻴ ِْﻦ َﻭ َﺭﺏﱡ ﺍﻟ َﻤ ْﻐ ِﺮﺑَﻴ ِْﻦ« ﻭﺍﻵﻳﺔ ‪» 40 :70\79‬ﻓَ َﻼ‬ ‫ْ‬ ‫ﻕ َﻭﺍﻟ َﻤ ْﻐ ِﺮ ِ‬ ‫ْ‬ ‫ْ‬
‫‪ -‬ﺗﻘﻮﻝ ﺍﻵﻳﺘﺎﻥ ‪ 9 :73\3‬ﻭ‪َ » 28 :26\47‬ﺭﺏﱡ ﺍﻟ َﻤ ْﺸ ِﺮ ِ‬
‫ﺏ«‪.‬‬ ‫َﺎﺭ ِ‬ ‫ﻕ َﻭ ْﺍﻟ َﻤﻐ ِ‬ ‫ﺃ ُ ْﻗ ِﺴ ُﻢ ﺑِ َﺮﺏّ ِ ْﺍﻟ َﻤﺸ ِ‬
‫َﺎﺭ ِ‬
‫‪ -‬ﻫﻠﻚ ﻋﺎﺩ ﻓﻲ ﺍﻵﻳﺔ ‪ 19 :54\37‬ﺑﺮﻳﺢ ﺻﺮﺻﺮ ﻓﻲ ﻳﻮﻡ ﻧﺤﺲ ﻣﺴﺘﻤﺮ‪ ،‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪ 16 :41\61‬ﻓﻲ ﺃﻳﺎﻡ ﻧﺤﺴﺎﺕ‪ ،‬ﻭﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 7-6 :69\78‬ﻓﻲ ﺳﺒﻊ‬
‫ﻟﻴﺎﻝ ﻭﺛﻤﺎﻧﻴﺔ ﺃﻳﺎﻡ‪.‬‬
‫‪ -‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ 76 :38\38‬ﻭ‪ 12 :7\39‬ﺃﻥ ﺍﻟﺠﻦ ﺧﻠﻖ »ﻣﻦ ﻧﺎﺭ« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 15 :55\97‬ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ ﻧﺎﺭ«‪.‬‬
‫ﻣﻄﺮﺍ )‪(84 :7\39‬؛ ﻣﻄﺮ ﺍﻟﺴﻮء )‪(40 :25\42‬؛ ﺣﺠﺎﺭﺓ ﻣﻦ ﺳﺠﻴﻞ‬ ‫ً‬ ‫ﺎﺻﺒًﺎ )‪(34 :54\37‬؛‬ ‫‪ -‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻗﻮﻡ ﻟﻮﻁ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻥ ﷲ ﺃﻧﺰﻝ ﻋﻠﻴﻬﻢ َﺣ ِ‬
‫ﺭﺟﺰﺍ ﻣﻦ ﺍﻟﺴﻤﺎء )‪.(34 :29\85‬‬ ‫ً‬ ‫ﻣﻨﻀﻮﺩ )‪(82 :11\52‬؛ ﺣﺠﺎﺭﺓ ﻣﻦ ﺳﺠﻴﻞ )‪(74 :15\54‬؛‬
‫ﻣﺜﻼ‪:‬‬‫ﺑﺪﻻ ﻣﻦ ﺁﺧﺮ ﻓﻲ ﻋﺒﺎﺭﺍﺕ ﻣﺘﺸﺎﺑﻬﺔ‪ً .‬‬ ‫ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺴﺘﻌﻤﻞ ﺣﺮﻓﺎ ً‬
‫ﺳﺒَﺎﻁِ ‪.‬‬ ‫َ‬
‫ﻮﺏ َﻭ ْﺍﻷ ْ‬ ‫ِﻴﻢ َﻭﺇِ ْﺳ َﻤﺎﻋِﻴ َﻞ َﻭﺇِ ْﺳ َﺤﺎﻕَ َﻭﻳَﻌْﻘُ َ‬ ‫ﺎ¡ِ َﻭ َﻣﺎ ﺃ ُ ْﻧ ِﺰ َﻝ ﺇِﻟَ ْﻴﻨَﺎ َﻭ َﻣﺎ ﺃ ْﻧ ِﺰ َﻝ ﺇِﻟَﻰ ﺇِﺑ َْﺮﺍﻫ َ‬
‫ُ‬ ‫‪ :136 :2\87‬ﻗُﻮﻟُﻮﺍ ﺁ َ َﻣﻨﱠﺎ ﺑِ ﱠ‬
‫ﺳﺒَﺎﻁِ ‪.‬‬ ‫ﻮﺏ َﻭ ْﺍﻷ َ ْ‬ ‫ﺳ َﺤﺎﻕَ َﻭﻳَ ْﻌﻘُ َ‬ ‫ِﻴﻢ َﻭﺇِ ْﺳ َﻤﺎﻋِﻴ َﻞ َﻭﺇِ ْ‬ ‫ﻋﻠَﻰ ﺇِﺑ َْﺮﺍﻫ َ‬ ‫ﻋﻠَ ْﻴﻨَﺎ َﻭ َﻣﺎ ﺃ ُ ْﻧ ِﺰ َﻝ َ‬ ‫ﺎ¡ِ َﻭ َﻣﺎ ﺃ ُ ْﻧ ِﺰ َﻝ َ‬ ‫‪ :84 :3\89‬ﻗُ ْﻞ ﺁ َ َﻣﻨﱠﺎ ﺑِ ﱠ‬
‫ﻣﺜﻼ‪:‬‬ ‫ﻛﻤﺎ ﺍﻧﻪ ﻳﺴﺘﻌﻤﻞ ﺣﺮﻑ ﺟﺮ ﻓﻲ ﺟﻤﻠﺔ‪ ،‬ﺛﻢ ﻳﺘﺮﻙ ﻫﺬﺍ ﺍﻟﺤﺮﻑ ﻓﻲ ﺟﻤﻠﺔ ﻣﻤﺎﺛﻠﺔ‪ً .‬‬

‫ﺍﻟﺸﻮﻛﺎﻧﻲ‪ :‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ )‪ .(http://goo.gl/9xqNdU‬ﺍﻧﻈﺮ ﻣﺨﺘﺼﺮﺍ ﺣﻮﻝ ﻋﻠﻢ ﺍﻟﻤﻨﺎﺳﺒﺎﺕ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ‪ http://goo.gl/cd8g47‬ﻣﻊ ﺫﻛﺮ ﻷﻫﻢ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺃﻟِّﻔﺖ ﻓﻴﻪ‪.‬‬ ‫‪1‬‬

‫‪http://goo.gl/BpQQTv‬‬ ‫‪2‬‬

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‫ﺎﺭ‪ .‬ﻭﻟﻜﻨﻪ ﺍﺳﺘﻌﻤﻞ ﻋﺒﺎﺭﺓ‪ :‬ﺟﻨﺎﺕ ﺗﺠﺮﻱ ﺗﺤﺘﻬﺎ ﺍﻻﻧﻬﺎﺭ ﻓﻲ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻵﻳﺔ‬ ‫ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ‪ 34‬ﺁﻳﺔ ﻋﺒﺎﺭﺓ‪َ :‬ﺟﻨﱠﺎﺕٌ ﺗَﺠ ِْﺮﻱ ﻣِ ْﻦ ﺗ َ ْﺤﺘِ َﻬﺎ ْﺍﻷ َ ْﻧ َﻬ ُ‬
‫ﺎﺭ‪ .‬ﻭﻗﺪ ﺻﺤﺤﺘﻬﺎ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺇﻟﻰ ﻣﻦ ﺗﺤﺘﻬﺎ‪.‬‬ ‫َﺠْﺮﻱ ﺗَﺤْ ﺘ َ َﻬﺎ ْﺍﻷ َ ْﻧ َﻬ ُ‬ ‫ﺕﺗ ِ‬ ‫ﻋﺪ ﱠ ﻟَ ُﻬ ْﻢ َﺟﻨﱠﺎ ٍ‬ ‫‪َ :100 :9\113‬ﻭﺃ َ َ‬
‫ﻣﺜﻼ‪:‬‬‫ﻛﻤﺎ ﺍﻧﻪ ﻳﺴﺘﻌﻤﻞ ﺿﻤﻴﺮ ﺍﻟﻤﺆﻧﺚ ﻣﻊ ﺍﺳﻢ ﻣﺆﻧﺚ‪ ،‬ﻭﺿﻤﻴﺮ ﺍﻟﻤﺬﻛﺮ ﻣﻊ ﻧﻔﺲ ﺍﻻﺳﻢ‪ً .‬‬
‫ﻄﻮ ِﻧ ِﻪ‬ ‫ﺴﻘِﻴ ُﻜ ْﻢ ﻣِ ﱠﻤﺎ ﻓِﻲ ﺑُ ُ‬ ‫‪َ :66 :16\70‬ﻭ ِﺇ ﱠﻥ ﻟَ ُﻜ ْﻢ ﻓِﻲ ْﺍﻷ َ ْﻧﻌَ ِﺎﻡ ﻟَ ِﻌﺒ َْﺮﺓً ﻧُ ْ‬
‫ﻄﻮﻧِ َﻬﺎ‬ ‫ﺴﻘِﻴ ُﻜ ْﻢ ﻣِ ﱠﻤﺎ ﻓِﻲ ﺑُ ُ‬ ‫‪َ :21 :23\74‬ﻭﺇِ ﱠﻥ ﻟَ ُﻜ ْﻢ ﻓِﻲ ْﺍﻷ َ ْﻧﻌَ ِﺎﻡ ﻟَ ِﻌﺒ َْﺮﺓ ً ﻧُ ْ‬
‫ﻣﺜﻼ‪:‬‬‫ﻛﻤﺎ ﺍﻧﻪ ﻳﺴﺘﻌﻤﻞ ﺍﻟﺠﻤﻊ ﻣﻊ ﺍﻟﻤﻔﺮﺩ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻤﻔﺮﺩ ﻣﻊ ﺍﻟﻤﻔﺮﺩ ﻓﻲ ﺟﻤﻠﺔ ﻣﻤﺎﺛﻠﺔ‪ً .‬‬
‫َﺎﺭ َﺟ َﻬﻨﱠ َﻢ ﺧَﺎ ِﻟﺪِﻳ َﻦ ﻓِﻴ َﻬﺎ ﺃَﺑَﺪًﺍ‬ ‫ﺳﻮﻟَﻪُ ﻓَﺈ ِ ﱠﻥ ﻟَﻪ ُ ﻧ َ‬ ‫}َ َﻭ َﺭ ُ‬ ‫ﺺ ﱠ‬ ‫‪َ :23 :72\40‬ﻭ َﻣ ْﻦ ﻳَ ْﻌ ِ‬
‫َﺎﺭﺍ ﺧَﺎ ِﻟﺪ ًﺍ ﻓِﻴ َﻬﺎ‬ ‫ْ‬
‫ﺳﻮﻟﻪ ُ َﻭﻳَﺘَﻌَﺪ ﱠ ُﺣﺪ ُﻭﺩَﻩ ُ ﻳُﺪْﺧِ ﻠﻪ ُ ﻧ ً‬ ‫َ‬ ‫}َ َﻭ َﺭ ُ‬ ‫ﺺ ﱠ‬ ‫‪َ :14 :4\92‬ﻭ َﻣ ْﻦ ﻳَ ْﻌ ِ‬
‫ﻓﻌﻼ ﻓﻲ ﺻﻴﻐﺔ ﺍﻟﻤﺬﻛﺮ ﻣﻊ ﺍﺳﻢ ﻣﺆﻧﺚ‪ ،‬ﻭﻓﻲ ﺻﻴﻐﺔ ﺍﻟﻤﺆﻧﺚ ﻣﻊ ﻧﻔﺲ ﺍﻻﺳﻢ‪ .‬ﻭﻟﺘﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ ،‬ﺍﻋﺘﺒﺮ ﺍﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻔﺎﻋﻞ ﻣﺆﻧﺜﺎ ﻣﺠﺎﺯﻳًﺎ‪ ،‬ﺟﺎﺯ‬ ‫ﻛﻤﺎ ﺍﻧﻪ ﻳﺴﺘﻌﻤﻞ ً‬
‫ﻣﺜﻼ‪:‬‬ ‫ﻓﻲ ﻓﻌﻠﻪ ﻭﺟﻬﺎﻥ‪ :‬ﺍﻟﺘﺬﻛﻴﺮ ﻭﺍﻟﺘﺄﻧﻴﺚ‪ .‬ﻭﻭﺍﺿﺢ ﻫﻨﺎ ﺍﻥ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻢ ﺍﻟﺘﻼﻋﺐ ﺑﻬﺎ ﻟﺘﺒﺮﻳﺮ ﺃﺧﻄﺎء ﺍﻟﻘﺮﺁﻥ‪ً .‬‬
‫ﺎﺭ ِﻫ ْﻢ َﺟﺎﺛِﻤِ ﻴﻦَ‬ ‫ﺻﺒَ ُﺤﻮﺍ ﻓِﻲ ِﺩﻳَ ِ‬ ‫ﺼ ْﻴ َﺤﺔ ُ ﻓَﺄ َ ْ‬ ‫ﻅﻠَ ُﻤﻮﺍ ﺍﻟ ﱠ‬ ‫‪َ :67 :11\52‬ﻭﺃ َ َﺧﺬ َ ﺍﻟﱠﺬِﻳﻦَ َ‬
‫ﺎﺭ ِﻫ ْﻢ َﺟﺎﺛِﻤِ ﻴﻦَ‬ ‫ﺻﺒَﺤُﻮﺍ ﻓِﻲ ِﺩﻳَ ِ‬ ‫ﺼ ْﻴ َﺤﺔ ُ ﻓَﺄ َ ْ‬ ‫ﻅﻠَ ُﻤﻮﺍ ﺍﻟ ﱠ‬ ‫ﺕ ﺍﻟﱠﺬِﻳﻦَ َ‬ ‫‪َ 94 :11\52‬ﻭﺃ َ َﺧﺬ َ ِ‬
‫ﻛﻤﺎ ﺍﻧﻪ ﺍﺳﺘﻌﻤﻞ ﻣﺮﺓ ﺍﻟﻜﺴﺮﺓ ﻭﻣﺮﺓ ﺃﺧﺮﻯ ﺍﻟﻔﺘﺤﺔ ﻣﻊ ﻛﻠﻤﺔ ﺿﺮﺍء‪ .‬ﻭﻟﺘﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ ﻫﻨﺎﻙ ﻣﻦ ﺍﻋﺘﺒﺮﻫﺎ ﻣﻤﻨﻮﻋﺔ ﻣﻦ ﺍﻟﺼﺮﻑ‪ ،‬ﺗﺮﻓﻊ ﺑﺎﻟﻀﻤﺔ ﻭﺗﻨﺼﺐ ﺑﺎﻟﻔﺘﺤﺔ‬
‫ﻭﺗﺠﺮ ﺑﺎﻟﻔﺘﺤﺔ ﻭﻻ ﺗﻨﻮﻥ ﺇﺫﺍ ﻟﻢ ﺗﺪﺧﻞ ﻋﻠﻴﻬﺎ ﺃﻝ ﺍﻟﺘﻌﺮﻳﻒ‪ .‬ﻭﻭﺍﺿﺢ ﻫﻨﺎ ﺃﻳﻀًﺎ ﺍﻥ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺗﻢ ﺍﻟﺘﻼﻋﺐ ﺑﻬﺎ ﻟﺘﺒﺮﻳﺮ ﺃﺧﻄﺎء ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﺜﻞ‪:‬‬
‫} ُ ﺃَﺳ َْﺮﻉُ َﻣ ْﻜ ًﺮﺍ ﺇِ ﱠﻥ ُﺭﺳُﻠَﻨَﺎ ﻳَ ْﻜﺘُﺒُﻮﻥَ َﻣﺎ ﺗ َْﻤ ُﻜ ُﺮﻭ َﻥ‬ ‫ﺴﺘْ ُﻬ ْﻢ ﺇِﺫَﺍ ﻟَ ُﻬ ْﻢ َﻣ ْﻜ ٌﺮ ﻓِﻲ ﺁَﻳَﺎﺗِﻨَﺎ ﻗُ ِﻞ ﱠ‬ ‫ﺿ ﱠﺮﺍ َء َﻣ ﱠ‬ ‫ﺎﺱ َﺭ ْﺣ َﻤﺔً ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ َ‬ ‫‪َ :21 :10\51‬ﻭﺇِﺫَﺍ ﺃَﺫ َ ْﻗﻨَﺎ ﺍﻟﻨﱠ َ‬
‫ﺳﺎءِ َﻭﺍﻟﻀ ﱠﱠﺮﺍ ِء‬ ‫‪ :94 :7\39‬ﺃ َ َﺧﺬْﻧَﺎ ﺃ َ ْﻫﻠَ َﻬﺎ ﺑِ ْﺎﻟﺒَﺄ ْ َ‬
‫ﻛﻤﺎ ﺍﻧﻪ ﺍﺳﺘﻌﻤﻞ ﺍﻟـ ﺍﻟﺘﻌﺮﻳﻒ ﻓﻲ ﻋﺒﺎﺭﺍﺕ ﻭﺃﻟﻐﺎﻫﺎ ﻓﻲ ﻋﺒﺎﺭﺍﺕ ﻣﺸﺎﺑﻬﺔ ﺩﻭﻥ ﺳﺒﺐ‪ .‬ﻓﻘﺪ ﺟﺎءﺕ ﻋﺒﺎﺭﺓ )ﺑﻐﻴﺮ ﺣﻖ( ﺧﻤﺲ ﻣﺮﺍﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﺟﺎءﺕ‬
‫ﻋﺒﺎﺭﺓ )ﺑﻐﻴﺮ ﺍﻟﺤﻖ( ﺗﺴﻊ ﻣﺮﺍﺕ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﺕ ﺍﻟﻌﺒﺎﺭﺗﺎﻥ ﺩﻭﻥ ﺳﺒﺐ ﻓﻲ ﺟﻤﻞ ﻣﺘﺸﺎﺑﻬﺔ‪ ،‬ﻣﺜﻞ‪:‬‬
‫‪ :61 :2\87‬ﻭﻳﻘﺘﻠﻮﻥ ﺍﻟﻨﺒﻴﻴﻦ ﺑﻐﻴﺮ ﺍﻟﺤﻖ‬
‫‪ :21 :3\89‬ﻭﻳﻘﺘﻠﻮﻥ ﺍﻟﻨﺒﻴﻴﻦ ﺑﻐﻴﺮ ﺣﻖ‬
‫‪ :112 :3\89‬ﻭﻳﻘﺘﻠﻮﻥ ﺍﻷﻧﺒﻴﺎء ﺑﻐﻴﺮ ﺣﻖ‬
‫‪ :181 :3\89‬ﻭﻗﺘﻠﻬﻢ ﺍﻷﻧﺒﻴﺎء ﺑﻐﻴﺮ ﺣﻖ‬
‫‪ :155 :4\92‬ﻭﻗﺘﻠﻬﻢ ﺍﻷﻧﺒﻴﺎء ﺑﻐﻴﺮ ﺣﻖ‬
‫ﻭﻳﻼﺣﻆ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ ﺍﻷﻧﺒﻴﺎء ﺛﻼﺙ ﻣﺮﺍﺕ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﺳﺘﻌﻤﻞ ﻛﻠﻤﺔ ﺍﻟﻨﺒﻴﻴﻦ ﻣﺮﺗﻴﻦ‪ ،‬ﺩﻭﻥ ﺳﺒﺐ‪ .‬ﻭﻗﺪ ﺟﺎءﺕ ﻛﻠﻤﺔ ﺃﻧﺒﻴﺎء ﺧﻤﺲ ﻣﺮﺍﺕ‪،‬‬
‫ﻭﻛﻠﻤﺔ ﻧﺒﻴﻴﻦ ﺛﻼﺙ ﻋﺸﺮﺓ ﻣﺮﺓ‪ ،‬ﻭﻛﻠﻤﺔ ﻧﺒﻴﻮﻥ ﺛﻼﺙ ﻣﺮﺍﺕ‪ .‬ﻓﻬﻞ ﻧﺴﻲ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ‪ ،‬ﺃﻡ ﺍﻥ ﻟﻜﻞ ﺁﻳﺔ ﻣﺆﻟﻔًﺎ ﻣﺨﺘﻠﻔًﺎ؟‬
‫ﻛﻤﺎ ﺍﻧﻪ ﺍﺳﺘﻌﻤﻞ )ﻛﺎﻥ( ﺃﻭ )ﺍﻥ( ﺃﻭ )ﺍﻥ ‪ ...‬ﻛﺎﻥ( ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺴﺠﻊ‪ ،‬ﻣﻀﺤﻴًﺎ ﺑﺎﻟﻤﻌﻨﻰ ﻷﺟﻞ ﺍﻟﺸﻜﻞ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﻏﻔﻮﺭﺍ ﺭﺣﻴ ًﻤﺎ‬ ‫ً‬ ‫‪ :14 :48\111‬ﻭﻛﺎﻥ ﷲ‬
‫ﻏﻔﻮﺭﺍ ﺭﺣﻴ ًﻤﺎ‬ ‫ً‬ ‫‪ :24 :33\90‬ﺍﻥ ﷲ ﻛﺎﻥ‬
‫‪ :39 :5\112‬ﺍﻥ ﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ‬
‫ﻋﺰﻳﺰﺍ ﺣﻜﻴ ًﻤﺎ‬ ‫ً‬ ‫‪ :7 :48\111‬ﻭﻛﺎﻥ ﷲ‬
‫‪ :56 :4\92‬ﺍﻥ ﷲ ﻛﺎﻥ ﻋﺰﻳﺰﺍ ﺣﻜﻴ ًﻤﺎ‬
‫‪ :71 :9\113‬ﺍﻥ ﷲ ﻋﺰﻳﺰ ﺣﻜﻴﻢ‬
‫ﺑﺼﻴﺮﺍ‬‫ً‬ ‫‪ :134 :4\92‬ﻭﻛﺎﻥ ﷲ ﺳﻤﻴﻌﺎ‬
‫ﺑﺼﻴﺮﺍ‬
‫ً‬ ‫ﺳﻤﻴﻌﺎ‬ ‫‪ :58 :4\92‬ﺍﻥ ﷲ ﻛﺎﻥ‬
‫‪ :75 :22\103‬ﺍﻥ ﷲ ﺳﻤﻴﻊ ﺑﺼﻴﺮ‬
‫ﻏﻔﻮﺭﺍ ﺭﺣﻴ ًﻤﺎ؟ ﻭﻫﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺜﺎﻧﻲ )ﻭﻛﺎﻥ ﷲ ﺳﻤﻴﻌًﺎ ﻋﻠﻴ ًﻤﺎ \‬ ‫ً‬ ‫ﻏﻔﻮﺭﺍ ﺭﺣﻴ ًﻤﺎ( ﻳﻌﻨﻲ ﺑﺄﻥ ﷲ ﻟﻢ ﻳﻌﺪ‬ ‫ً‬ ‫ﻏﻔﻮﺭﺍ ﺭﺣﻴ ًﻤﺎ \ ﺍﻥ ﷲ ﻛﺎﻥ‬ ‫ً‬ ‫ﻓﻬﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻷﻭﻝ )ﻭﻛﺎﻥ ﷲ‬
‫ﺑﺼﻴﺮﺍ( ﻳﻌﻨﻲ ﺑﺄﻥ ﷲ ﻟﻢ ﻳﻌﺪ‬ ‫ً‬ ‫ﺑﺼﻴﺮﺍ \ ﺍﻥ ﷲ ﻛﺎﻥ ﺳﻤﻴﻌًﺎ‬ ‫ً‬ ‫ﻋﺰﻳﺰﺍ ﺣﻜﻴ ًﻤﺎ( ﻳﻌﻨﻲ ﺑﺄﻥ ﷲ ﻟﻢ ﻳﻌﺪ ﺳﻤﻴﻌًﺎ ﻋﻠﻴ ًﻤﺎ؟ ﻭﻫﻞ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ )ﻭﻛﺎﻥ ﷲ ﺳﻤﻴﻌًﺎ‬ ‫ً‬ ‫ﺍﻥ ﷲ ﻛﺎﻥ‬
‫ﺑﺼﻴﺮﺍ؟‬
‫ً‬ ‫ﺳﻤﻴﻌًﺎ‬
‫ﻛﻤﺎ ﺍﻧﻪ ﺍﺳﺘﻌﻤﻞ ‪ 11‬ﻣﺮﺓ ﻋﺒﺎﺭﺓ‪ :‬ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﺳﺘﻌﻤﻞ ‪ 28‬ﻣﺮﺓ ﻋﺒﺎﺭﺓ‪ :‬ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻤﺜﺎﻟﻴﻦ ﺍﻟﺘﺎﻟﻴﻴﻦ‪:‬‬
‫}ِ َﺣ ﱞﻖ َﻭﻟَﻜ ﱠِﻦ ﺃ َ ْﻛﺜ َ َﺮ ُﻫ ْﻢ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ‬ ‫ﺽ ﺃ َ َﻻ ﺇِ ﱠﻥ َﻭ ْﻋﺪ َ ﱠ‬ ‫ﺕ َﻭ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫‪ :55 :10\51‬ﺃ َ َﻻ ﺇِ ﱠﻥ ِ ﱠ¡ِ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺴﻨُﻮﺍ ﺑِ ْﺎﻟ ُﺤ ْﺴﻨَﻰ‬‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ﺃَﺣْ َ‬ ‫ﺠْﺰ َ‬ ‫ﻋﻤِ ﻠُﻮﺍ َﻭ َﻳ ِ‬ ‫ﺳﺎﺅُﻭﺍ ِﺑ َﻤﺎ َ‬ ‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ﺃ َ َ‬ ‫ﺽ ِﻟﻴَﺠ ِْﺰ َ‬ ‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫‪َ :31 :53\23‬ﻭ ِ ﱠ¡ِ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﻭﻟﻜﻦ ﺍﻷﺧﻄﺮ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﻫﻮ ﻭﺟﻮﺩ ﺍﺣﻜﺎﻡ ﻣﺘﻨﺎﻗﻀﺔ ﻣﻤﺎ ﺟﻌﻞ ﺍﻟﻔﻘﻬﺎء ﻳﻠﺠﺆﻭﻥ ﺇﻟﻰ »ﻧﻈﺮﻳﺔ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ« ﻟﺤﻞ ﻫﺬﺍ ﺍﻟﺘﻀﺎﺭﺏ‪ ،‬ﺩﻭﻥ ﺍﻻﺗﻔﺎﻕ ﺑﻴﻨﻬﻢ‬
‫ﺣﻮﻝ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﺳﺨﺔ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻤﻨﺴﻮﺧﺔ‪ ،‬ﻭﻗﺪ ﺗﻜﻠﻤﻨﺎ ﻋﻦ ﺫﻟﻚ ﺳﺎﺑﻘﺎ ً‪.‬‬

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 ‫‪ (15‬ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‬
‫ﺃﺩﺧﻞ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﺒﺮ ﺍﻟﻌﺼﻮﺭ ﻋﻼﻣﺎﺕ ﻭﻗﻒ ﻭﺿﺒﻂ ﻣﻌﻘﺪﺓ ﺟﺪ ًﺍ ﻓﻲ ﻁﺒﻌﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺗﻮﺧﻴًﺎ ﻟﻠﻘﺮﺍءﺓ ﺍﻟﺴﻠﻴﻤﺔ‪ ،‬ﻭﺻﺪﺭﺕ ﻛﺘﺐ ﺣﻮﻝ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎء‬
‫ﺍﻟﻤﺴﻠﻤﻮﻥ »ﺍﻟﻮﻗﻒ ﻭﺍﻟﺒﺪﺍء ﻭﺍﻟﻀﺒﻂ«‪ .1‬ﻭﻟﻜﻞ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻗﺔ ﻭﺍﻟﻤﻐﺎﺭﺑﺔ ﻋﻼﻣﺎﺗﻬﻢ ﺍﻟﺨﺎﺻﺔ‪.‬‬
‫ﻭﻗﺪ ﺃﺿﻴﻒ ﺭﻗﻢ ﺍﻵﻳﺔ ﻻﺣﻘًﺎ ﻓﻲ ﻧﻬﺎﻳﺘﻬﺎ‪ ،‬ﺧﻼﻓًﺎ ﻟﻤﺎ ﻫﻮ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﺣﻴﺚ ﺭﻗﻢ ﺍﻵﻳﺔ ﻣﻮﺿﻮﻉ ﻓﻲ ﺑﺪﺍﻳﺘﻬﺎ‪ .‬ﻭﻳﺘﺴﻢ ﺗﺮﻗﻴﻢ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﺎﻟﻌﺒﺚ ﻓﻲ ﺑﻌﺾ ﺍﻟﺤﺎﻻﺕ ﻷﻧﻪ ﻻ ﻳﺸﻴﺮ ﺇﻟﻰ ﻧﻬﺎﻳﺔ ﺍﻟﺠﻤﻠﺔ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻌﺘﻘﺪ ﺑﺄﻥ ﺗﺮﻗﻴﻢ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺗﻢ ﺑﻮﺣﻲ ﻣﻦ ﷲ‪ ،‬ﺧﺎﺻﺔ ﻋﻨﺪ ﻣﻦ ﻳﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ ﻹﺛﺒﺎﺕ ﻣﺼﺪﺭﻩ ﺍﻹﻟﻬﻲ‪ ،2‬ﺭﻏﻢ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﻋﻠﻤﺎء ﺍﻟﻤﺴﻠﻤﻴﻦ ﻣﺨﺘﻠﻔﻮﻥ ﻓﻲ ﺃﺭﻗﺎﻡ ﻭﺗﻌﺪﺍﺩ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﺫ ﺃﻥ ﻫﻨﺎﻙ ﻋﻠﻰ ﺍﻷﻗﻞ ﺳﺘﺔ‬
‫ﺗﺮﺍﻗﻴﻢ ﻣﺨﺘﻠﻔﺔ ﻟﻠﻘﺮﺁﻥ ﻛﻤﺎ ﺫﻛﺮﻧﺎ‪ .‬ﻓﻌﻠﻰ ﺃﻱ ﺗﺮﻗﻴﻢ ﻧﻌﺘﻤﺪ؟ ﻟِﺬﺍ ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺿﺮﻭﺭﺓ ﺗﻮﺣﻴﺪ ﺗﻌﺪﺍﺩ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻟﺤﻞ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ‪.‬‬
‫ﺼﺎ‬ ‫ً‬
‫ﻭﻟﻜﻦ ﺍﻷﻫﻢ ﻣﻦ ﻛﻞ ﺫﻟﻚ ﻓﻲ ﻧﻈﺮﻧﺎ ﻫﻮ ﺇﻋﺪﺍﺩ ﻁﺒﻌﺔ ﻋﻠﻤﻴﺔ ﻟﻠﻘﺮﺁﻥ ﺗﺘﺒﻊ ﻓﻴﻬﺎ ﻣﺒﺎﺩﻱء ﺍﻟﻨﺸﺮ ﻣﻀﻴﻔﺔ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‪ ،‬ﺑﺪﻻ ﻣﻦ ﺍﻥ ﺗﻘﺪﻡ ﻟﻨﺎ ﻧ ً‬
‫ﺻﺎ ﻻ ﻳﻌﺮﻑ ﺍﻟﻘﺎﺭﻱء ﺃﻳﻦ ﺗﺒﺪﺃ ﺍﻟﺠﻤﻠﺔ ﻓﻴﻪ ﻭﻻ ﺃﻳﻦ ﺗﻨﺘﻬﻲ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﻟ ًﻤﺎ ﺑﺈﺷﺎﺭﺍﺕ ﺍﻟﻮﻗﻒ ﺍﻟﻤﻌﻘﺪﺓ ﺍﻟﺘﻲ ﺗﺜﻘﻞ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻭﻗﺪ‬ ‫ﺻﺎ ﺭ ً‬‫ﻣﺰﺧﺮﻓًﺎ ﻣﺮﺻﻮ ً‬
‫ﻳﻜﻮﻥ ﺍﻟﺴﺒﺐ ﻓﻲ ﻋﺪﻡ ﺇﺩﺧﺎﻝ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺣﺘﻰ ﻳﻮﻣﻨﺎ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﺗﻔﺎﻕ ﺑﻴﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺣﻮﻝ ﺑﺪﺍﻳﺔ ﻭﻧﻬﺎﻳﺔ ﺍﻟﺠﻤﻠﺔ‪ .‬ﻓﺈﺗﺒﺎﻉ ﺍﻟﻤﺄﻟﻮﻑ ﻓﻲ ﻁﺒﺎﻋﺔ‬
‫ﺑﺪﻻ ﻣﻦ ﺍﻥ ﻳﻜﻮﻥ ﻛﺘﺎﺑًﺎ ﻟﻠﺘﻔﻜﻴﺮ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻳﻌﻔﻲ ﻣﻦ ﺿﺮﻭﺭﺓ ﺍﻟﺘﻔﻜﻴﺮ ﻭﺍﺧﺬ ﻗﺮﺍﺭ ﻓﻲ ﻛﻴﻔﻴﺔ ﺗﻘﺴﻴﻢ ﻭﺗﻨﻈﻴﻢ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻭﻫﻜﺬﺍ ﺗﺤﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﺗﺤﻔﺔ ﻓﻨﻴﺔ ً‬
‫ﻭﺍﻟﺘﻤﻌﻦ‪.‬‬
‫ﻣﺘﺄﺧﺮﺍ ﺟﺪ ًﺍ‪ .‬ﻭﻳﻌﻮﺩ ﺍﻟﻔﻀﻞ ﻓﻲ ﺇﺩﺧﺎﻟﻬﺎ ﺇﻟﻰ ﺃﺣﻤﺪ ﺯﻛﻲ ﺑﺎﺷﺎ ﺣﻴﺚ ﺃﺩﺭﻙ ﺑﻌﺪ ﺃﻥ ﺍﻁﻠﻊ ﻋﻠﻰ‬ ‫ً‬ ‫ﻭﻟﻠﻔﺎﺋﺪﺓ‪ ،‬ﻧﺸﻴﺮ ﺇﻟﻰ ﺃﻥ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻟﻠﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺩﺧﻠﺖ‬
‫ﺍﻟﻠﻐﺎﺕ ﺍﻷﻭﺭﺑﻴﺔ ﺃﻥ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺗﻨﻘﺼﻬﺎ ﻋﻼﻣﺎﺕُ ﺗﺴﻬﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء ﻓﻬﻢ ﻣﺎ ﻳﺮﻣﻲ ﺇﻟﻴﻪ ﺍﻟﻜﺎﺗﺐ ﻣﻦ ﻭﻗﻔﺎﺕ‪ ،‬ﻭﺗﻌﺠﺐ‪ ،‬ﻭﺗﺴﺎﺅﻝ‪ ،‬ﺇﻟﻰ ﺁﺧﺮ‬
‫ﺍﻟﺤﺮﻛﺎﺕ ﺍﻟﺼﻮﺗﻴﺔ ﻭﺍﻟﻮﻗﻮﻓﻴﺔ‪ .‬ﻭﻗﺪ ﺃﺧﺬ ﺃﺣﻤﺪ ﺯﻛﻲ ﺑﺎﺷﺎ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﻣﻦ ﺗﻠﻚ ﺍﻟﻠﻐﺎﺕ ﻭﻧﻘﺤﻬﺎ ﻭﺃﺩﺧﻠﻬﺎ ﻟﻠﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﻛﺘﺎﺑﻪ »ﺍﻟﺘﺮﻗﻴﻢ ﻭﻋﻼﻣﺘﻪ ﻓﻲ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ« ﺍﻟﺬﻱ ﻁﺒﻌﻪ ﺑﺎﻟﻤﻄﺒﻌﺔ ﺍﻷﻣﻴﺮﻳﺔ ﻓﻲ ﺍﻟﻘﺎﻫﺮﺓ ﻋﺎﻡ ‪ .31912‬ﻭﺭﻏﻢ ﻣﺮﻭﺭ ﺃﻛﺜﺮ ﻣﻦ ﻗﺮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﺎ ﺯﺍﻟﺖ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻓﻲ ﺍﻟﻌﺎﻟﻢ‬
‫ﺍﻟﻌﺮﺑﻲ ﻭﺍﻹﺳﻼﻣﻲ ﺗﺼﺪﺭ ﺍﻟﻔﺘﻮﻯ ﺑﻌﺪ ﺍﻻﺧﺮﻯ ﻟﺮﻓﺾ ﻧﺸﺮ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ ﺍﻟﻤﺘﺒﻌﺔ ﻓﻲ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺤﺪﻳﺜﺔ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺣﻤﺪ‬
‫ﻣﺴﺆﻭﻻ ﻋﻦ ﻫﺬﺍ ﺍﻟﻮﺿﻊ‪ ،‬ﻓﻘﺪ ﺟﺎء ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻤﺬﻛﻮﺭ‪» :‬ﻭﻋﻨﺪﻱ ﺍﻧﻪ ﻻ ﻣﻮﺟﺐ ﻻﺳﺘﻌﻤﺎﻝ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﻓﻲ ﻛﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻷﻥ ﻋﻠﻤﺎء‬ ‫ً‬ ‫ﺯﻛﻲ ﺑﺎﺷﺎ‬
‫ﺍﻟﻘﺮﺍءﺍﺕ ﺭﺣﻤﻬﻢ ﷲ ﻗﺪ ﺗﻜﻠﻔﻮﺍ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﻣﺎ ﻓﻴﻪ ﺍﻟﻐﻨﺎء ﻭﺍﻟﻜﻔﺎﻳﺔ ﻓﻴﻤﺎ ﻳﺨﺘﺺ ﺑﻪ‪ .‬ﻭﺭﺑﻤﺎ ﻛﺎﻥ ﺍﻷﻭﻓﻖ ﻋﺪﻡ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﺃﻳﻀًﺎ ﻓﻲ ﻛﺘﺎﺑﺔ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪،‬‬
‫ﻷﻥ ﺗﻌﻠﻴﻤﻪ ﺣﺎﺻﻞ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻠﻘﻴﻦ‪ ،‬ﻭﺃﻣﺎ ﺭﻭﺍﻳﺘﻪ ﻓﻼ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﺭﺍﻳﺔ ﺃﻳﻀًﺎ«‪.4‬‬
‫ﻭﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺍﻥ ﻛﻞ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‪ .‬ﻭﻧﺠﺪ ﻫﺬﺍ ﻓﻲ ﻣﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻳﻘﻮﻝ ﻋﺴﻼﻥ‪» :‬ﻻ ﺑﺪ ﻣﻦ ﺍﻻﻧﺘﺒﺎﻩ ﺃﺛﻨﺎء‬
‫]ﻧﺴﺦ ﺍﻟﻤﺨﻄﻮﻁﺔ[ ﻣﻦ ﻭﺿﻊ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﻤﻌﺮﻭﻓﺔ ﻣﻦ ﻓﺎﺻﻠﺔ‪ ،‬ﺃﻭ ﻧﻘﻄﺔ‪ ،‬ﺃﻭ ﻗﻮﺳﻴﻦ‪ ،‬ﺃﻭ ﻋﻼﻣﺔ ﺗﻨﺼﻴﺺ‪ ،‬ﺃﻭ ﺍﺳﺘﻔﻬﺎﻡ‪ ،‬ﺃﻭ ﺗﻌﺠﺐ‪ ،‬ﺃﻭ ﻣﻌﻘﻮﻓﻴﻦ‪ ،‬ﺃﻭ‬
‫ﻋﻼﻣﺔ ﺍﻟﺠﻤﻞ ﺍﻟﻤﻌﺘﺮﺿﺔ ﻭﻧﺤﻮ ﺫﻟﻚ «‪ .5‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﻣﻄﻠﺒًﺎ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺑﺼﻮﺭﺓ ﻋﺎﻣﺔ‪ ،‬ﻓﻜﻢ ﺑﺎﻷﺧﺮﻯ ﻳﺠﺐ ﺇﺗﺒﺎﻋﻪ ﻓﻲ ﺗﺤﻘﻴﻖ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ‪.‬‬
‫ﺍﻗﺘﺒﺲ ﻫﻨﺎ ﺑﻌﺾ ﺍﻵﺭﺍء ﺍﻟﻤﻌﺎﺭﺿﺔ ﻹﺩﺧﺎﻝ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺭﻭﺍﺑﻄﻬﺎ‪:‬‬
‫‪ -‬ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺗﺆﻭﻝ ﺇﻟﻰ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﻭﺗﻨﻮﺏ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻋﻦ ﻧﺒﺮﺍﺕ ﺍﻟﺼﻮﺕ ﺍﻟﻤﻌﺒﺮﺓ ﻋﻦ ﺑﻌﺾ ﺍﻟﻤﻌﺎﻧﻲ ‪ -‬ﻛﺎﻟﺘﻌﺠﺐ‪ ،‬ﻭﺍﻻﺳﺘﻨﻜﺎﺭ‪ ،‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫‪ -‬ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻣﻘﺮﺑًﺎ ﻟﻠﻔﻬﻢ‪ ،‬ﺇﻻ ﺇﻧﻪ ﻳﺤﺼﺮ ﺍﻵﻳﺎﺕ ﻓﻲ ﻣﻌﺎﻥ ﺃﺿﻴﻖ ﻣﻦ ﺣﻘﻴﻘﺘﻬﺎ ﺑﻜﺜﻴﺮ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺣﻤﺎﻝ ﺃﻭﺟﻪ ﻭﻭﺍﺳﻊ ﺍﻟﺪﻻﻟﺔ‪.6‬‬
‫‪ -‬ﻻ ﻳﺠﻮﺯ ﺍﺳﺘﺨﺪﺍﻡ ﺃﻱ ﻋﻼﻣﺎﺕ ﺗﺮﻗﻴﻢ ﻓﻲ ﻛﺘﺎﺑﺔ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﻳﻤﻜﻦ ﺍﻟﻔﺼﻞ ﻓﻘﻂ ﺑﻴﻦ ﺍﻵﻳﺎﺕ ﺑﻨﻘﻄﺔ‪ .‬ﺃﻣﺎ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺘﻌﺠﺐ ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ ﻓﻬﻮ ﻣﺮﻓﻮﺽ‬
‫ﻅﺎ ﻋﻠﻰ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ ﺍﻟﺬﻱ ﺃﺟﻤﻊ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎء‪.7‬‬ ‫ﺣﻔﺎ ً‬
‫‪ -‬ﻋﻼﻣﺔ ﺍﻟﺘﺮﻗﻴﻢ ﻫﻲ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﻔﺴﻴﺮ‪ ،‬ﺣﻴﺚ ﺗﻄﻠﺐ ﻣﻦ ﺍﻟﻘﺎﺭﻱء ﺍﻟﺘﻌﺠﺐ ﺃﻭ ﺍﻟﺘﺴﺎﺅﻝ ﺃﻭ ﺍﻟﺘﻮﻗﻒ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺃﻭ ﺗﻠﻚ‪ ،‬ﻭﻛﻞ ﻫﺬﺍ ﻣﻤﺎ ﻳﻀﻴﻒ‬
‫ﺗﻔﺴﻴﺮﺍ ﺃﻭ ﻳﻐﻴﺮ ﻓﻲ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‪ ،‬ﻭﺍﻟﺘﻔﺴﻴﺮ ﻫﻮ ﻭﺟﻬﺔ ﻧﻈﺮ ﺍﻟﻤﻔﺴﺮ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻧﻔﺮﺽ ﺍﻟﺘﻔﺴﻴﺮ ﺩﺍﺧﻞ ﻛﻼﻡ ﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻟﺬﻟﻚ ﻓﺈﻧﻪ ﻻ ﻳﺠﻮﺯ ﺇﺩﺧﺎﻝ‬ ‫ً‬
‫ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻭﻻ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻋﻨﺪ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﻳﻤﻜﻦ ﻋﻨﺪ ﺍﻟﺸﺮﺡ ﺍﻟﻘﻮﻝ ﺇﻥ ﻓﻬﻢ )ﺍﻟﻤﻔﺴﺮ( ﻫﻮ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻛﺄﻥ ﻧﻘﻮﻡ‬
‫ﺑﻮﺿﻊ ﻋﻼﻣﺔ ﺗﺮﻗﻴﻢ ﻛﺬﺍ ﺑﻌﺪ ﺍﻟﻜﻠﻤﺔ ﻛﺬﺍ‪.8‬‬
‫‪ -‬ﻋﻼﻣﺎﺕ ﺍﻟﻮﻗﻒ ﺍﻟﻤﻌﺘﻤﺪﺓ ﻣﻨﺬ ﺍﻟﻘﺪﻳﻢ ﺃﺷﻤﻞ ﻣﻦ ﺗﻠﻚ ﺍﻟﺘﻲ ﻭﺿﻌﻬﺎ ﺍﻟﻐﺮﺑﺎء ﻓﻠﻤﺎﺫﺍ ﻧﺴﻌﻰ ﻟﻤﺸﺎﺑﻬﺘﻬﻢ ﻓﻴﻤﺎ ﻧﺤﻦ ﻣﺴﺘﻐﻨﻮﻥ ﻋﻦ ﺫﻟﻚ‪ ،‬ﺛﻢ ﻭﺿﻊ ﻋﻼﻣﺎﺕ‬
‫ﻣﻤﺎﺛﻼ ﻷﻱ ﻧﺺ‪ .‬ﺃﻣﺎ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻼ ﻧﺠﺪﻫﺎ ﺇﻻ ﻓﻲ ﻛﺘﺎﺏ ﷲ‪.9‬‬ ‫ً‬ ‫ﻣﺜﻼ ﻓﻲ ﻛﺘﺎﺏ ﷲ ﺳﻴﺠﻌﻠﻪ‬ ‫ﺍﻟﺘﻌﺠﺐ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ً‬
‫‪ -‬ﻭﺿﻊ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻓﻲ ﺍﻟﻤﺼﺤﻒ ﻛﺄﻥ ﻧﻀﻊ ﺍﻟﻔﻮﺍﺻﻞ ﺑﻴﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻭﻋﻼﻣﺎﺕ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻨﺪ ﻣﻮﻁﻦ ﺍﻷﺳﺌﻠﺔ ﻭﻋﻼﻣﺎﺕ ﺍﻟﺘﻌﺠﺐ ﻓﻲ ﻣﻮﺍﻁﻦ‬
‫ﺍﻻﺳﺘﻐﺮﺍﺏ ﻳﻨﺒﻐﻲ ﺃﻻ ﻧﺨﻮﺽ ﻓﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻟﻌﺪﺓ ﺃﺳﺒﺎﺏ ﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﻋﺮﻓﻮﺍ ﻭﺗﻌﻮﺩﻭﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ﺑﺸﻜﻠﻪ ﺍﻟﺤﺎﻟﻲ ﻭﻫﻴﺌﺘﻪ‬
‫ﻣﻴﺴﺮﺍ ﻭﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺳﺘﺴﺒﺐ ﻟﻪ‬ ‫ً‬ ‫ً‬
‫ﺇﺷﻜﺎﻻ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻭﻣﻦ ﺍﻷﻭﻟﻰ ﺃﻥ ﻧﺠﻌﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻤﻌﺮﻭﻓﺔ‪ ،‬ﻓﻮﺿﻊ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺣﺘ ًﻤﺎ ﻭﺑﻼ ﺷﻚ ﺳﺘﺴﺒﺐ‬
‫ﺿﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﻧﻲ ﻟﻀﺮﻭﺭﺓ ﻣﻨﻊ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺃﻧﻨﺎ ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔ ﺳﻨﺪﺧﻞ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻤﻴﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺛﻢ ﻧﻀﻄﺮ ﺑﻌﺪ ﺯﻣﻦ ﺇﺩﺧﺎﻝ ﺍﻟﻌﻼﻣﺎﺕ‬ ‫ﻏﻤﻮ ً‬
‫ﺷﻜﺎﻻ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ .‬ﺃﻣﺎ ﺍﻟﺴﺒﺐ ﺍﻷﺧﻴﺮ ﻭﺍﻷﻫﻢ ﻓﻬﻮ ﺃﻥ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺑﻠﻐﺎﺕ ﻣﺨﺘﻠﻔﺔ ﻛﺎﻟﺒﺎﻛﺴﺘﺎﻧﻴﺔ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻠﻐﺎﺕ ﻭﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺣﺘ ًﻤﺎ ﺳﺘﺴﺒﺐ ﺇ ً‬
‫ﺳﻴﻜﻮﻥ ﺃﻟﻌﻮﺑﺔ ﺑﻴﺪ ﺍﻟﺒﺸﺮ‪ ،‬ﻓﻜﻞ ﺷﺨﺺ ﻳﺮﻳﺪ ﺃﻥ ﻳﻀﻊ ﻓﻴﻪ ﻣﺎ ﻳﺮﺍﻩ ﺳﺒﺒًﺎ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻤﺼﻠﺤﺔ ﻭﺍﻷﻧﺴﺐ‪ ،‬ﺑﺤﺠﺔ ﺗﻄﻮﻳﺮ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﻈﻴﻢ ﺭﻏﻢ ﺃﻧﻬﺎ ﺗﺸﺘﺖ‬
‫ﻓﻬﻢ ﺍﻟﻨﺎﺱ‪.10‬‬

‫ﺃﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﻮﻗﻒ ﻭﻣﺼﻄﻠﺤﺎﺕ ﺍﻟﻀﺒﻂ ﺑﺎﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ ‪ ،http://goo.gl/pYbDIX‬ﻭﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ‪ :‬ﺍﻟﻮﻗﻒ ﺍﻟﻘﺮﺁﻧﻲ ﻓﻲ ﺍﻟﻤﺼﺎﺣﻒ ‪،http://goo.gl/KowJMh‬‬ ‫‪1‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺍﻟﻮﻗﻒ ﻭﺍﻻﺑﺘﺪﺍء ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺩﺭﺍﺳﺔ ﻭﺗﻄﺒﻴﻖ ‪.http://goo.gl/a3azbA‬‬

‫‹ )‪(https://goo.gl/zieqq9‬‬
‫ﻲ ﻣﻦ ّ‬‫ﺃﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ‪ :‬ﺗﺮﻗﻴﻢ ﺍﻵﻳﺎﺕ ‪ . . .‬ﻫﻞ ﻫﻮ ﻭﺣ ٌ‬
‫‪2‬‬

‫ﺗﺤﻤﻴﻞ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻨﺎ‪.http://goo.gl/ABLIYs :‬‬ ‫‪3‬‬

‫ﺃﺣﻤﺪ ﺯﻛﻲ ﺑﺎﺷﺎ‪ :‬ﺍﻟﺘﺮﻗﻴﻢ ﻭﻋﻼﻣﺘﻪ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺹ ‪.(http://goo.gl/0sl78o) 13‬‬ ‫‪4‬‬

‫ﻋﺴﻼﻥ‪ :‬ﺗﺤﻘﻴﻖ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ‪ ،‬ﺻﻔﺤﺔ ‪ ،144‬ﺍﻧﻈﺮ ﺃﻳﻀًﺎ ﺻﻔﺤﺔ ‪.304-297‬‬ ‫‪5‬‬

‫‪http://goo.gl/Fiq7MTb‬‬ ‫‪6‬‬

‫‪http://goo.gl/Q1bbhS‬‬ ‫‪7‬‬

‫‪http://goo.gl/Q1bbhS‬‬ ‫‪8‬‬

‫‪http://goo.gl/Q1bbhS‬‬ ‫‪9‬‬

‫‪http://goo.gl/o44MWw‬‬ ‫‪10‬‬

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 ‫ﻭﻗﺪ ﻛﺘﺐ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‪ 1‬ﻋﻠﻰ ﻣﻮﻗﻌﻪ ﺭﺩ ًﺍ ﻋﻠﻰ ﺳﺆﺍﻝ ﺣﻮﻝ ﺇﺿﺎﻓﺔ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﻣﺎ ﺳﺄﻟﺘﻢ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ‪ ،‬ﻣﺜﻞ‪ :‬ﺍﻟﻔﺎﺻﻠﺔ‪ ،‬ﻭﺍﻟﻔﺎﺻﻠﺔ ﺍﻟﻤﻨﻘﻮﻁﺔ‪ ،‬ﻭﻋﻼﻣﺔ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﻋﻼﻣﺔ ﺍﻟﺘﻌﺠﺐ‪ ،‬ﻭﻋﻼﻣﺔ ﺍﻻﻋﺘﺮﺍﺽ‪ ،‬ﻭﺍﻟﻨﻘﻄﺘﻴﻦ‬
‫ﺳﺎ‪ ،‬ﺑﻞ ﺃﺳﺘﺤﺴﻨﻬﺎ ﻭﺃﺳﺘﺤﺒﻬﺎ؛ ﻷﻧﻬﺎ ﺗﻌﻴﻦ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻭﺃﻧﺎ ﺷﺨﺼﻴًﺎ ﺃﻟﺘﺰﻡ ﺑﻬﺬﺍ ﻓﻴﻤﺎ ﺃﺳﺘﺸﻬﺪ ﺑﻪ‬ ‫ﺍﻟﻤﺘﻌﺎﺩﻟﺘﻴﻦ‪ ،‬ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻓﺈﻧﻲ ﻻ ﺃﺭﻯ ﺑﻬﺎ ﺑﺄ ً‬
‫ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﻛﺘﺒﻲ ﻭﻣﺤﺎﺿﺮﺍﺗﻲ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺃﻛﺘﺒﻪ‪ .‬ﺑﻞ ﺃﻧﺎ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﻣﻠﺘﺰﻡ ﺑﺎﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺣﺘﻰ ﻓﻲ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺨﺎﺻﺔ‪ ،‬ﻭﺃﻱ‬
‫ﺷﻲء ﺃﻛﺘﺒﻪ‪ ،‬ﻫﻜﺬﺍ ﺍﻋﺘﺪﺕ ﻣﻦ ﻗﺪﻳﻢ‪ ،‬ﻭﺃﻧﺼﺢ ﻛﻞ ﺍﻟﻜﺎﺗﺒﻴﻦ ﺃﻥ ﻳﺤﺬﻭﺍ ﺣﺬﻭﻱ‪ .‬ﻛﻞ ﻣﺎ ﺃﺗﺤﻔﻆ ﻋﻠﻴﻪ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ‪ :‬ﻋﻼﻣﺔ ﺍﻻﻋﺘﺮﺍﺽ )ﺍﻟﺸﺮﻁﺘﺎﻥ‬
‫ﺍﻷﻓﻘﻴﺘﺎﻥ( ﺧﺸﻴﺔ ﺃﻥ ﻳﻈﻦ ﺍﻟﻘﺎﺭﻱء ﺃﻧﻬﺎ ﺷﻲء ﺧﺎﺭﺝ ﺍﻟﻨﺺ‪ ،‬ﻭﻻ ﺃﺣﺐ ﺃﻥ ﺗﺤﺪﺙ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺃﻱ ﺍﻟﺘﺒﺎﺱ‪ .‬ﻭﺃﺣﺐ ﺃﻥ ﺃﺫﻛﺮ ﻫﻨﺎ‪ :‬ﺃﻥ ﻋﻠﻤﺎء ﺍﻟﻌﺼﺮ ﻣﻦ‬
‫ﻗﺪﻳﻢ‪ ،‬ﺃﺟﺎﺯﻭﺍ ﻛﺘﺎﺑﺔ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻤﻌﺘﺎﺩ‪ ،‬ﻭﺇﻥ ﺧﺎﻟﻒ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺍﺳﺘﺸﻬﺪ ﺍﻟﻤﺮء ﺑﻬﺎ ﻓﻲ ﻛﺘﺎﺏ ﺃﻭ ﻣﻘﺎﻟﺔ ﺃﻭ ﻧﺤﻮﻫﺎ‪ ،‬ﻭﻟﻢ ﻳﻠﺰﻣﻮﺍ‬
‫ﺑﺈﺗﺒﺎﻉ ﺍﻟﺮﺳﻢ ﺇﻻ ﻓﻲ ﻛﺘﺎﺑﺔ ﺍﻟﻤﺼﺤﻒ ﺃﻭ ﺃﺟﺰﺍء ﻛﺎﻣﻠﺔ ﻣﻨﻪ‪ .‬ﻭﻟﻬﺬﺍ ﻻ ﺃﺭﻯ ﺣﺮ ًﺟﺎ ﻣﻦ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ‪ ،‬ﺯﻳﺎﺩﺓ ﻓﻲ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﻭﻣﺴﺎﻋﺪﺓ ﻋﻠﻰ ﻣﺰﻳﺪ‬
‫ﻣﻦ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﺭﺣﻢ ﷲ ﺍﻣﺮﺅً ﺍ ﺃﻋﺎﻥ ﺃﺧﺎﻩ ﻋﻠﻰ ﺍﻟﺨﻴﺮ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻳﺘﻌﻠﻖ ﺑﺎﻻﺳﺘﺸﻬﺎﺩﻳﺎﺕ ﻓﻘﻂ‪ .‬ﻭﻗﺪ ﺃﺟﺎﺑﺖ ﻋﻦ ﺳﺆﺍﻝ ﻣﻤﺎﺛﻞ ﺍﻟﻬﻴﺌﺔ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻷﻭﻗﺎﻑ ﻓﻲ ﺩﻭﻟﺔ ﺍﻹﻣﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻤﺘﺤﺪﺓ ﻣﻊ‬
‫ﺗﻮﺳﻊ ﺑﺨﺼﻮﺹ ﻧﺸﺮ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻜﺎﻣﻞ‪:2‬‬
‫ﻻ ﻳﺠﻮﺯ ﻭﺿﻊ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻛﺎﻟﻨﻘﻄﺘﻴﻦ ﺑﻌﺪ ﺍﻟﻘﻮﻝ‪ :‬ﻣﺜﻞ ﻗﺎﻝ‪ :‬ﺃﻭ ﻋﻼﻣﺎﺕ ﺍﻻﺳﺘﻔﻬﺎﻡ؟ ﺑﻌﺪ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺳﺒﺐ ﺍﻟﻤﻨﻊ ﻣﻦ ﻛﺘﺎﺑﺔ‬
‫ﺍﻟﻤﺼﺤﻒ ﺑﻌﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻫﻮ ﺍﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺮﺳﻢ ﺍﻟﺬﻱ ﺃﺟﻤﻊ ﻋﻠﻴﻪ ﺍﻟﺼﺤﺎﺑﺔ؛ ﻷﻥ ﻛﺘﺎﺑﺔ ﺍﻟﻤﺼﺤﻒ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺗﻮﻗﻴﻔﻲ ﻭﻫﻮ ﻣﺎ ﻳﺴﻤﻰ ﺑﺎﻟﺮﺳﻢ‬
‫ﺍﻟﻌﺜﻤﺎﻧﻲ ﻓﻬﺬﺍ ﻻ ﺗﺠﻮﺯ ﻣﺨﺎﻟﻔﺘﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﻣﺤﻞ ﺍﺟﺘﻬﺎﺩ ﻭﻫﻮ ﻣﺎ ﻭﺿﻌﻪ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻟﺨﺪﻣﺔ ﻛﺘﺎﺏ ﷲ ﻭﺗﺴﻬﻴﻞ ﻗﺮﺍءﺗﻪ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺍﻟﻌﻠﻤﺎء ﻳﻤﻴﺰﻭﻧﻬﺎ ﻋﻦ‬
‫ﺍﻟﺮﺳﻢ ﺑﻠﻮﻥ ﺃﺣﻤﺮ ﺃﻭ ﺃﺧﻀﺮ ﻭﻫﺬﺍ ﻟﻴﺲ ﺗﻮﻗﻴﻔﻴًﺎ ﻭﻟﺬﻟﻚ ﻭﻗﻊ ﺍﻟﺨﻼﻑ ﻓﻲ ﺑﻌﻀﻪ‪ .‬ﺃﻣﺎ ﻭﺿﻊ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺧﺎﺭﺝ ﺍﻟﻤﺼﺤﻒ ﻛﻜﺘﺎﺑﺔ ﺍﻵﻳﺔ ﻋﻠﻰ ﻟﻮﺡ ﺃﻭ‬
‫ﺃﻭﺭﺍﻕ ﻟﻠﺘﻌﻠﻴﻢ ﻓﺠﺎﺋﺰ‪ ،‬ﻓﻘﺪ ﺭﺧﺺ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺭﺣﻤﻪ ﷲ ﻓﻲ ﻛﺘﺎﺑﺘﻬﺎ ﻋﻠﻰ ﻣﺎ ﺃُﺣﺪﺙ ﻣﻦ ﺍﻹﻣﻼء ﺭﻋﻴًﺎ ﻟﻤﻘﺎﺻﺪ ﺍﻟﺸﺮﻉ ﻓﻲ ﺗﻴﺴﻴﺮ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﻭﺳﻼﻣﺘﻪ‬
‫ﻣﻦ ﺗﺤﺮﻳﻒ ﺍﻟﻄﻠﺒﺔ‪ .‬ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺪﺍﻧﻲ ﺭﺣﻤﻪ ﷲ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻤﺤﻜﻢ ﻓﻲ ﻧﻘﻂ ﺍﻟﻤﺼﺤﻒ‪) :‬ﻗﺎﻝ ﻣﺎﻟﻚ ﻭﻻ ﻳﺰﺍﻝ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺄﻟﻨﻲ ﻋﻦ ﻧﻘﻂ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﺄﻗﻮﻝ ﻟﻪ ﺃﻣﺎ ﺍﻹﻣﺎﻡ ﻣﻦ ﺍﻟﻤﺼﺎﺣﻒ ﻓﻼ ﺃﺭﻯ ﺃﻥ ﻳﻨﻘﻂ ﻭﻻ ﻳﺰﺍﺩ ﻓﻲ ﺍﻟﻤﺼﺎﺣﻒ ﻣﺎ ﻟﻢ ﻳﻜﻦ ﻓﻴﻬﺎ ﻭﺃﻣﺎ ﺍﻟﻤﺼﺎﺣﻒ ﺍﻟﺼﻐﺎﺭ ﺍﻟﺘﻲ ﻳﺘﻌﻠﻢ ﻓﻴﻬﺎ ﺍﻟﺼﺒﻴﺎﻥ‬
‫ﻭﺃﻟﻮﺍﺣﻬﻢ ﻓﻼ ﺃﺭﻯ ﺑﺬﻟﻚ ﺑﺄﺳﺎ(‪ ،‬ﻭﷲ ﺗﻌﺎﻟﻰ ﺃﻋﻠﻢ‪.‬‬
‫ً‬
‫ﻭﻗﺪ ﻁﺎﻟﺐ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺈﺗﺒﺎﻉ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻧﺸﺮ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﻛﺘﺐ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺤﻤﺪ ﻋﺒﻴﺪ ﻣﻘﺎﻻ ﺗﺤﺖ ﻋﻨﻮﺍﻥ‪» :‬ﻫﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
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‫ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ؟« ﻳﻘﻮﻝ ﻓﻴﻪ‪:‬‬

‫ﻫﺬﻩ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﺤﻤﻞ ﻋﻨﻮﺍﻥ ﺍﻟﻤﻘﺎﻟﺔ ﻗﺪ ﻁﺮﺡ ﻗﺒﻞ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ ﻫﻨﺎﻙ ﺟﻬﺔ ﻋﻠﻤﻴﺔ ‪ -‬ﻋﻠﻰ ﺣﺪ ﻋﻠﻤﻲ ‪ -‬ﻗﺪ ﺗﺼﺪﺕ ﻟﻤﻌﺎﻟﺠﺔ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺭﺍﻩ‬
‫ﻛﺜﻴﺮﺍ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻨﺺ‪ ،‬ﻭﺭﺑﻤﺎ ﺣﻠّﺖ ﺇﺷﻜﺎﻻﺗﻪ‪،‬‬ ‫ﻣﻬ ًﻤﺎ ﻭﻳﺠﺐ ﺑﺤﺚ ﻫﺬﺍ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺤﻤﻞ ﺍﻟﺠﺪ‪ ،‬ﻭﺗﻜﻤﻦ ﺍﻟﻤﺸﻜﻠﺔ ﻓﻲ ﺃﻫﻤﻴﺔ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻷﻧﻬﺎ ﺗﺴﺎﻋﺪ ً‬
‫ﺧﺎﺻﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﻘﺮﺃﻩ ﺍﻟﻌﺮﺏ ﻭﻏﻴﺮ ﺍﻟﻌﺮﺏ ﻭﻫﻢ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﻓﻲ ﺭﺃﻱ ﺍﻟﻜﺜﻴﺮﻳﻦ ﺃﻥ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻗﺪ ﺗﺴﺎﻋﺪﻫﻢ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻤﺸﺮﻉ ﻟﻬﻢ‪،‬‬
‫ﻓﻜﻴﻒ ﻳﻔﻬﻢ ﻏﻴﺮ ﺍﻟﻌﺮﺑﻲ ﻣﻘﺎﺻﺪ ﺍﻷﺳﺎﻟﻴﺐ ﻣﻦ ﺍﺳﺘﻔﻬﺎﻡ ﻭﻧﻔﻲ ﻭﺗﺤﻀﻴﺾ ﻭﺗﻌﺠﺐ ﻭﺃﻣﺮ ﻭﻧﻬﻲ ﻭﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﺘﻲ ﻳﺘﻌﺪﺩ ﻣﻌﻨﺎﻫﺎ ﻋﻠﻰ ﺣﺴﺐ‬
‫ﺍﻟﻤﺘﻠﻘﻲ ]‪.[...‬‬
‫ﻭﺗﻔﺴﻴﺮﺍ ﻭﻁﺒﺎﻋﺔ ﺃﻥ ﺗﺘﺒﻨﻰ ﻫﺬﺍ ﺍﻟﻤﺸﺮﻭﻉ ﻭﺗﻘﻮﻡ‬
‫ً‬ ‫ﺃﺗﻤﻨﻰ ﻣﻦ ﺍﻟﺠﻬﺎﺕ ﺍﻷﻛﺎﺩﻳﻤﻴﺔ ﻛﺄﻗﺴﺎﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺍﻟﺠﻬﺎﺕ ﺍﻟﺘﻲ ﻟﻬﺎ ﺻﻠﺔ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺩﺭﺍﺳﺔ‬
‫ﻋﺰ ﻭﺟ ّﻞ ﻭﻻ ﺳﻴﻤﺎ ﻟﻠﻨﺎﻁﻘﻴﻦ ﺑﻐﻴﺮ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﷲ ﺃﻋﻠﻢ‪.‬‬ ‫ﺑﺘﺄﻥ ‪ -‬ﺗﺄﻳﻴﺪ ًﺍ ﺃﻭ ﻣﻌﺎﺭﺿﺔ ‪ -‬ﻭﻣﻮﺿﻮﻋﻴﺔ ﺑﻤﺎ ﻳﺤﻘﻖ ﺍﻟﺨﺪﻣﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻟﻜﺘﺎﺏ ﷲ ّ‬‫ﺑﺪﺭﺍﺳﺘﻪ ٍ‬
‫ﻭﻳﺸﺎﺭ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﺴﻌﻮﺩﻳﺔ ﺗﻘﻮﻡ ﺑﺘﻮﺯﻳﻊ ﻣﻼﻳﻴﻦ ﻣﻦ ﻧﺴﺦ ﺗﺮﺟﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺗﺘﻀﻤﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‪ .‬ﺑﻴﻨﻤﺎ ﺍﻟﻨﺺ ﺍﻟﻌﺮﺑﻲ ﺍﻟﺬﻱ ﺗﻮﺯﻋﻪ ﻓﻬﻮ‬
‫ﺑﺪﻭﻥ ﻋﻼﻣﺎﺕ ﺗﺮﻗﻴﻢ‪ .‬ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺪﻝ ﺃﻥ ﻳﻼﻗﻲ ﺍﻟﻘﺎﺭﻱء ﺍﻟﻐﺮﺑﻲ ﺧﺪﻣﺔ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺨﺪﻣﺔ ﺍﻟﺘﻲ ﻳﻼﻗﻴﻬﺎ ﺍﻟﻘﺎﺭﻱء ﺍﻟﻌﺮﺑﻲ‪ .‬ﻭﻻ ﻳﻤﻜﻦ ﺍﻟﻴﻮﻡ ﻧﺸﺮ ﻛﺘﺎﺏ ﺃﻭ‬
‫ﺩﺭﺍﺳﺔ ﺃﻭ ﻣﻘﺎﻝ ﺩﻭﻥ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‪ .‬ﻭﻳﺠﻤﻞ ﻣﻮﻗﻊ ﺍﻟﻜﺘﺮﻭﻧﻲ ﻋﺮﺑﻲ‪ 4‬ﻓﻮﺍﺋﺪ ﺍﻟﺘﺮﻗﻴﻢ ﻓﻲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪ (1‬ﺃﻧﻬﺎ ﺗﺴﻬﻞ ﺍﻟﻔﻬﻢ ﻋﻠﻰ ﺍﻟﻘﺎﺭﻱء‪ ،‬ﻭﺗﺠﻮﺩ ﺇﺩﺭﺍﻛﻪ ﻟﻠﻤﻌﺎﻧﻲ‪ ،‬ﻭﺗﻔﺴﺮ ﺍﻟﻤﻘﺎﺻﺪ‪ ،‬ﻭﺗﻮﺿﺢ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺃﺛﻨﺎء ﺍﻟﻘﺮﺍءﺓ‪.‬‬
‫‪ (2‬ﺃﻧﻬﺎ ﺗﻌﺮﻓﻨﺎ ﺑﻤﻮﺍﻗﻊ ﻓﺼﻞ ﺍﻟﺠﻤﻞ‪ ،‬ﻭﺗﻘﺴﻴﻢ ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ،‬ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﻤﻮﺍﺿﻊ ﺍﻟﺘﻲ ﻳﺠﺐ ﺍﻟﺴﻜﻮﺕ ﻋﻨﺪﻫﺎ ‪ ...‬ﻓﺘﺤﺴﻦ ﺍﻹﻟﻘﺎء ﻭﺗﺠﻮﺩﻩ‪.‬‬
‫‪ (3‬ﺃﻧﻬﺎ ﺗﺴﻬﻞ ﺍﻟﻘﺮﺍءﺓ‪ ،‬ﻓﺘﺠﻨﺐ ﺍﻟﻘﺎﺭﻱء ﻫﺪﺭ ﺍﻟﻮﻗﺖ ﺑﻴﻦ ﺗﺮﺩﺩ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺑﻴﻦ ﺍﺷﺘﻐﺎﻝ ﺍﻟﺬﻫﻦ ﻓﻲ ﺗﻔﻬﻢ ﻋﺒﺎﺭﺍﺕ ﻛﺎﻥ ﻣﻦ ﺃﻳﺴﺮ ﺍﻷﻣﻮﺭ ﺇﺩﺭﺍﻙ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻟﻮ‬
‫ﻛﺎﻧﺖ ﺗﻘﺎﺳﻴﻤﻬﺎ ﻭﺃﺟﺰﺍﺅﻫﺎ ﻣﻔﺼﻮﻟﺔ ﺃﻭ ﻣﻮﺻﻮﻟﺔ ﺑﻌﻼﻣﺎﺕ ﺗﺒﻴﻦ ﺃﻏﺮﺍﺿﻬﺎ‪ ،‬ﻭﺗﻮﺿﺢ ﻣﺮﺍﻣﻴﻬﺎ‪ .‬ﻓﺎﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻳﺤﺘﺎﺟﻪ ﺍﻟﻘﺎﺭﻱء ﻟﻔﻬﻢ ﺍﻟﻨﺺ ﺍﻟﻤﺮﻗﻮﻡ‬
‫ﺃﻗﺼﺮ ﺑﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﺗﺘﻄﻠﺒﻪ ﻗﺮﺍءﺓ ﺍﻟﻨﺺ ﻏﻴﺮ ﺍﻟﻤﺮﻗﻮﻡ‪.‬‬
‫‪ (4‬ﺃﻧﻬﺎ ﻓﻲ ﺗﺼﻮﺭ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻣﺜﻞ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻟﻴﺪﻭﻳﺔ‪ ،‬ﻭﺍﻻﻧﻔﻌﺎﻻﺕ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺍﻟﻨﺒﺮﺍﺕ ﺍﻟﺼﻮﺗﻴﺔ ﺍﻟﺘﻲ ﻳﺴﺘﺨﺪﻣﻬﺎ ﺍﻟﻤﺘﺤﺪﺙ ﺃﺛﻨﺎء ﻛﻼﻣﻪ؛ ﻟﻴﻀﻴﻒ ﺇﻟﻴﻪ ﺩﻗﺔ‬
‫ﺍﻟﺘﻌﺒﻴﺮ ﻭﺻﺪﻕ ﺍﻟﺪﻻﻟﺔ‪ .‬ﻓﻬﻲ ﺗﺸﺒﻪ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻟﺠﺴﻤﻴﺔ ﻭﺍﻟﻨﺒﺮﺍﺕ ﺍﻟﺼﻮﺗﻴﺔ ﺍﻟﺘﻲ ﺗﻮﺟﻪ ﺩﻻﻟﺔ ﺍﻟﺨﻄﺎﺏ ﺍﻟﺸﻔﻮﻱ‪ .‬ﻛﻤﺎ ﺃﻧﻬﺎ ﺗﺸﺒﻪ ﺇﺷﺎﺭﺍﺕ ﺍﻟﻤﺮﻭﺭ ﻓﻲ ﺗﻨﻈﻴﻢ‬
‫ﺣﺮﻛﺔ ﺍﻟﺴﻴﺮ‪ ،‬ﻭﻟﻠﻮﺣﺎﺕ ﺍﻹﺭﺷﺎﺩﻳﺔ ﺍﻟﻤﻜﺘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﻄﺮﻗﺎﺕ‪ ،‬ﺍﻟﺘﻲ ﻟﻮﻻﻫﺎ ﻟﻀﻞ ﻛﺜﻴﺮ ﻣﻦ ﺳﺎﻟﻜﻲ ﺗﻠﻚ ﺍﻟﻄﺮﻕ‪.‬‬
‫‪ (5‬ﺃﻧﻬﺎ ﺗﻨﻈﻢ ﺍﻟﻤﻮﺿﻮﻉ‪ ،‬ﻭﺗﺠﻤﻞ ﻟﻐﺘﻪ‪ ،‬ﻭﺗﺤﺴﻦ ﻋﺮﺿﻪ؛ ﻓﻴﻈﻬﺮ ﻓﻲ ﺟﻤﺎﻟﻴﺔ ﺧﺎﺻﺔ ﺗﺮﻳﺢ ﺍﻟﻘﺮﺍء‪ ،‬ﻭﺗﺪﻓﻌﻬﻢ ﺇﻟﻰ ﺍﻟﻘﺮﺍءﺓ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻮﺿﻮﺡ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ ﻟﺘﺴﻬﻴﻞ ﺇﺑﻼﻍ ﺍﻟﻤﻌﻨﻰ ﻟﻠﻤﺨﺎﻁﺐ ﻣﻄﻠﻮﺑًﺎ ﻓﻲ ﻧﺺ ﻋﺎﺩﻱ‪ ،‬ﻓﻜﻢ ﺑﺎﻷﺣﺮﻯ ﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ ﺍﻟﺬﻱ ﻳﺤﺚ ﻋﻠﻰ‬
‫ﺗﺪﺑﺮﻩ ﻓﻲ ﺃﺭﺑﻊ ﻣﻦ ﺁﻳﺎﺗﻪ )ﺍﻟﻨﺴﺎء ‪82‬؛ ﺍﻟﻤﺆﻣﻨﻮﻥ ‪68‬؛ ﺹ ‪29‬؛ ﻣﺤﻤﺪ ‪.(47‬‬
‫ﻭﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﺠﺐ ﺇﺿﺎﻓﺔ ﺣﺎﺟﺔ ﺍﻟﻤﺘﺮﺟﻤﻴﻦ ﻟﻨﺺ ﻋﺮﺑﻲ ﻭﺍﺿﺢ ﺍﻟﻤﻌﺎﻟﻢ‪ .‬ﻓﺒﺪﻭﻥ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‪ ،‬ﻳُﺠﺒﺮ ﺍﻟﻤﺘﺮﺟﻢ ﻋﻠﻰ‬
‫ﺗﺤﺪﻳﺪ ﻧﻬﺎﻳﺔ ﺍﻟﺠﻤﻞ ﻭﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﺳﺘﻔﻬﺎﻣﻴﺔ ﺃﻡ ﻻ‪ ،‬ﺍﻟﺦ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻧﺘﺠﺖ ﺍﺧﺘﻼﻓﺎﺕ ﺷﺎﺳﻌﺔ ﺑﻴﻦ ﺍﻟﺘﺮﺟﻤﺎﺕ‪ ،‬ﺧﺎﺻﺔ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﺘﻲ ﺗﺘﻀﻤﻦ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺟﻤﻠﺔ ﻭﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻻ ﻳﺸﻴﺮ ﺭﻗﻢ ﺍﻵﻳﺔ ﺇﻟﻰ ﻧﻬﺎﻳﺔ ﺍﻟﺠﻤﻠﺔ‪.‬‬

‫‪http://goo.gl/vfOjDZ‬‬ ‫‪1‬‬

‫‪http://goo.gl/75RKlt‬‬ ‫‪2‬‬

‫ﻣﺤﻤﺪ ﻋﺒﻴﺪ‪ :‬ﻫﻞ ﺍﻟﻘﺮﺁﻥ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﻋﻼﻣﺎﺕ ﺗﺮﻗﻴﻢ؟ )‪ .(http://goo.gl/84IvMF‬ﻭﺍﻧﻈﺮ ﺃﻳﻀًﺎ ﻣﻘﺎﻝ ﻣﻨﺼﻒ ﺍﻟﻮﻫﺎﻳﺒﻲ‪ :‬ﻓﻲ ﺗﺮﻗﻴﻢ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ )‪ .(http://goo.gl/7tCIvq‬ﻭﻣﻘﺎﻝ‬ ‫‪3‬‬

‫ﻣﺤﻤﻮﺩ ﺍﻟﻜﺒﻴﺴﻲ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ )‪.(http://goo.gl/338pgP‬‬

‫ﺩﻳﻮﺍﻥ ﺍﻟﻌﺮﺏ‪ :‬ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻓﻲ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻮﺍﺿﻊ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ )‪.(http://goo.gl/UFX5RR‬‬ ‫‪4‬‬

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‫ﻭﺃﻣﺎﻡ ﺗﻘﺎﻋﺲ ﺍﻟﻤﺆﺳﺴﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺠﺎﻣﻌﻴﺔ ﻓﻲ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻗﺮﺭﻧﺎ ﻓﻲ ﻁﺒﻌﺘﻨﺎ ﻫﺬﻩ ﺇﺩﺧﺎﻝ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‪ ،‬ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﻋﺪﺓ‬
‫ﺃﺑﺤﺎﺙ ﻋﺮﺑﻴﺔ‪ ،‬ﺩﻭﻥ ﺍﻟﻤﺴﺎﺱ ﺑﻌﻼﻣﺎﺕ ﺍﻟﻮﻗﻒ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺍﻟﻤﺘﺒﻌﺔ ﻓﻲ ﺍﻟﻤﺼﺎﺣﻒ ﺍﻟﺤﺎﻟﻴﺔ‪ .1‬ﻭﻻ ﻧﺪﻋﻲ ﺍﻟﻌﺼﻤﺔ ﻓﻲ ﻋﻤﻠﻨﺎ ﻫﺬﺍ‪ ،‬ﻻ ﺑﻞ ﺗﺄﻣﻞ ﺍﻥ ﻳﻘﻮﻡ ﻏﻴﺮﻧﺎ‬
‫ﺴﻦَ ﻣِ ْﻨﻪُ ﻗَﺒِ ْﻠﻨَﺎﻩ ُ ﻣِ ْﻨﻪُ«‪ .‬ﻭﻻ ﺣﺎﺟﺔ ﻫﻨﺎ‬
‫ﻋﻠَ ْﻴﻪِ‪َ ،‬ﻭ َﻣ ْﻦ َﺟﺎ َءﻧَﺎ ﺑِﺄ َ ْﺣ َ‬ ‫ﺑﺘﺼﺤﻴﺢ ﻣﺎ ﻗﻤﻨﺎ ﺑﻪ‪ .‬ﻭﺳﺎﺑﻘًﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﻤﺎﻥ‪» :‬ﻋ ِْﻠ ُﻤﻨَﺎ َﻫﺬَﺍ َﺭﺃْ ٌ‬
‫ﻱ َﻭﻫ َُﻮ ﺃَﺣْ َ‬
‫ﺴﻦُ َﻣﺎ ﻗَﺪ َْﺭﻧَﺎ َ‬
‫ﻟﻌﺮﺽ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻧﻜﺘﻔﻲ ﺑﺬﻛﺮ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺗﺸﻴﺮ ﺇﻟﻰ ﻧﻬﺎﻳﺔ ﺍﻟﺠﻤﻠﺔ‬ ‫ﺍﻟﻨﻘﻄﺔ ‪.‬‬
‫ﻳﺸﻴﺮﺍﻥ ﺇﻟﻰ ﺃﻥ ﺍﻵﻳﺔ ﻳﻨﻘﺼﻬﺎ ﺑﻌﺾ ﻋﻨﺎﺻﺮﻫﺎ‬ ‫ﺍﻟﻘﻮﺳﺎﻥ ]‪[...‬‬
‫ﻳﺸﻴﺮﺍﻥ ﺇﻟﻰ ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻮﺿﻮﻉ ﺇﻟﻰ ﻣﻮﺿﻮﻉ ﺁﺧﺮ ﻭﺑﺪﺃ ﻓﻜﺮﺓ ﺟﺪﻳﺪﺓ‬ ‫ﺍﻟﻘﻮﺳﺎﻥ ]‪[---‬‬
‫ﺗﻔﺼﻞ ﺑﻴﻦ ﺷﻘﻲ ﺑﻴﺖ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻗﺪ ﺗﻢ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﻤﻘﺪﻣﺔ ﻭﺍﻟﻬﻮﺍﻣﺶ‬ ‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﻤﺎﺋﻠﺔ \‬
‫ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺘﺬﻳﻴﻠﻴﺔ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻵﻳﺎﺕ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺴﺠﻊ‪ .‬ﻭﺗﻜﻮﻥ ﻣﺴﺒﻮﻗﺔ ﺑﻨﻘﻄﺔ ﺍﻥ ﻛﺎﻧﺖ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‬ ‫ﺍﻟﺸﺮﻁﺔ ~‬
‫ﻭﻗﺪ ﺍﺳﺘﺄﻧﺴﻨﺎ ﻓﻲ ﺗﺤﺪﻳﺪ ﻧﻬﺎﻳﺔ ﺍﻟﺠﻤﻠﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ »ﺍﻟﺒﺪﺃ ﺍﻟﺘﺎﻡ« ﺃﻭ »ﺍﻟﻮﻗﻒ ﺍﻟﺘﺎﻡ« ‪ ،‬ﻋﻠﻰ ﻋﻼﻣﺎﺕ ﺍﻟﻮﻗﻒ ﺍﻟﺘﻲ ﺟﺎءﺕ ﻓﻲ ﻁﺒﻌﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺼﺎﺩﺭﺓ‬
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‫ﻋﻦ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﺗﺤﺪﻳﺪ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻷﺧﺮﻯ ﻋﻠﻰ ﺍﻟﺘﺮﺟﻤﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻟﻤﺤﻤﺪ ﺣﻤﻴﺪ ﷲ ﺍﻟﺘﻲ ﻧﺸﺮﻫﺎ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ‬
‫ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪ ،3‬ﻭﺍﻟﺘﺮﺟﻤﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻟﺰﻳﻨﺐ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻦ ﺟﺎﻣﻌﺔ ﺍﻷﺯﻫﺮ‪ ،4‬ﻭﻋﻠﻰ ﺍﻟﻤﻨﺘﺨﺐ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺼﺎﺩﺭ ﻋﻦ‬
‫ﺍﻟﻤﺠﻠﺲ ﺍﻷﻋﻠﻰ ﻟﻠﺸﺆﻭﻥ ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﻣﺼﺮ‪ ،5‬ﻭﻋﻠﻰ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ ﺍﻟﺬﻱ ﻧﺸﺮﻩ ﻣﺠﻤﻊ ﺍﻟﻤﻠﻚ ﻓﻬﺪ ﻟﻄﺒﺎﻋﺔ ﺍﻟﻤﺼﺤﻒ ﺍﻟﺸﺮﻳﻒ‪ .6‬ﻭﺍﻋﺘﻤﺪﻧﺎ ﻓﻲ ﺗﺤﺪﻳﺪ‬
‫ﺍﻟﺠﻤﻞ ﺍﻟﻤﻌﺘﺮﺿﺔ )ﺃﻭ ﺍﻻﻋﺘﺮﺍﺿﻴﺔ( ﻭﺍﻻﺳﺘﻄﺮﺍﺩﻳﺔ ﻋﻠﻰ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻭﻏﻴﺮﻫﺎ ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫‪ -‬ﺗﻔﺴﻴﺮ ﺍﻟﺒﻴﻀﺎﻭﻱ‪.‬‬
‫‪ -‬ﺗﻔﺴﻴﺮ ﺍﻟﺠﻼﻟﻴﻦ‪.‬‬
‫‪ -‬ﺗﻔﺴﻴﺮ ﺍﻟﺰﻣﺨﺸﺮﻱ‪.‬‬
‫‪ -‬ﺑﺴﻨﺪﻱ‪ :‬ﻅﺎﻫﺮﺓ ﺍﻹﻗﺤﺎﻡ ﻓﻲ ﺍﻟﺘﺮﺍﻛﻴﺐ ﺍﻟﻠﻐﻮﻳﺔ‪.‬‬
‫‪ -‬ﻣﺒﺎﺭﻛﻲ‪ :‬ﺍﻻﻋﺘﺮﺍﺽ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﻮﺍﻗﻌﻪ ﻭﺩﻻﻻﺗﻪ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ‪.‬‬
‫ﻭﺑﻤﺎ ﺍﻥ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻟﻢ ﻳﻌﻴﺮﻭﺍ ﺍﻫﺘﻤﺎ ًﻣﺎ ﻟﻤﻮﺿﻮﻉ ﺍﻟﺘﻨﺼﻴﺺ‪ ،‬ﻓﻠﻢ ﻳﻘﺮﺭﻭﺍ ﻣﺘﻰ ﻳﻨﺘﻬﻲ ﷲ ﻣﻦ ﺧﻄﺎﺑﻪ‪ ،‬ﻭﻣﺘﻰ ﻳﻨﺘﻬﻲ ﺧﻄﺎﺏ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺍﺳﺘﺄﻧﺴﻨﺎ ﺑﺎﻟﺘﺮﺟﻤﺘﻴﻦ‬
‫ﺍﻟﻔﺮﻧﺴﻴﺘﻴﻦ ﺍﻟﻤﺬﻛﻮﺭﺗﻴﻦ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺘﺮﺟﻤﺘﺎﻥ ﻣﺘﻔﻘﺘﻴﻦ ﻋﺎﻣﺔ ﻓﻲ ﺗﺤﺪﻳﺪ ﻣﻮﺿﻊ ﻋﻼﻣﺔ ﺍﻟﺘﻨﺼﻴﺺ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ‪ ،‬ﺇﻻ ﺍﻧﻬﻤﺎ ﺍﺧﺘﻠﻔﺘﺎ ﻓﻴﻤﺎ ﻳﺨﺺ ﻣﻮﺿﻊ ﻋﻼﻣﺔ‬
‫ﺍﻟﺘﻨﺼﻴﺺ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻵﻳﺎﺕ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺃﻳﻀًﺎ ﺍﺧﺘﻼﻑ ﻓﻲ ﻣﻮﺿﻊ ﻋﻼﻣﺔ ﺍﻟﺘﻨﺼﻴﺺ ﺍﻻﺑﺘﺪﺍﺋﻴﺔ ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ‪:53 :39\59‬‬
‫ﺍﻟﺮﺣِ ﻴ ُﻢ«‪.‬‬
‫ﻮﺭ ﱠ‬ ‫ﻮﺏ َﺟﻤِ ﻴﻌًﺎ ِﺇﻧﱠﻪ ُ ﻫ َُﻮ ْﺍﻟﻐَﻔُ ُ‬ ‫}َ ﻳَ ْﻐﻔ ُِﺮ ﺍﻟﺬﱡﻧُ َ‬
‫}ِ ِﺇ ﱠﻥ ﱠ‬ ‫ﻋﻠَﻰ ﺃ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ َﻻ ﺗ َ ْﻘﻨَ ُ‬
‫ﻄﻮﺍ ﻣِ ْﻦ َﺭﺣْ َﻤ ِﺔ ﱠ‬ ‫ِﻱ ﺍﻟﱠﺬِﻳﻦَ ﺃَﺳ َْﺮﻓُﻮﺍ َ‬
‫ﻗُ ْﻞ‪» :‬ﻳَﺎ ِﻋﺒَﺎﺩ َ‬
‫ِﻱ«‪ ،‬ﺻﺤﺤﻬﺎ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺑﺤﻴﺚ ﺗﻘﺮﺃ ﻛﻤﺎ‬
‫‪7‬‬
‫ﻭﻭﺍﺿﺢ ﻫﻨﺎ ﺍﻥ ﺍﻟﻤﺘﻜﻠﻢ ﻫﻮ ﷲ‪ ،‬ﻭﺍﻟﻤﺨﺎﻁﺐ ﻫﻮ ﻣﺤﻤﺪ‪ .‬ﻭﻟﻜﻦ ﺑﻤﺎ ﺍﻧﻪ ﻣﻦ ﻏﻴﺮ ﺍﻟﻤﺘﺼﻮﺭ ﺍﻥ ﻳﻘﻮﻝ ﻣﺤﻤﺪ »ﻳَﺎ ِﻋﺒَﺎﺩ َ‬
‫ﻳﻠﻲ ﻣﻊ ﻋﻼﻣﺎﺕ ﺍﻟﺘﻨﺼﻴﺺ‪:‬‬
‫ﺍﻟﺮﺣِ ﻴ ُﻢ«‪.‬‬
‫ُ ﱠ‬ ‫ﻮﺭ‬ ‫ُ‬ ‫ﻔ‬‫َ‬ ‫ﻐ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ُﻮ‬
‫َ‬ ‫ﻫ‬ ‫ُ‬ ‫ﻪ‬‫ﱠ‬ ‫ﻧ‬‫ﺇ‬ ‫ﺎ‬‫ﻌ‬‫ﻴ‬ ‫ﺟ‬
‫َ َ ﻤِ ً ِ‬‫ﻮﺏ‬ ‫ُ‬ ‫ﻧ‬‫ﱡ‬ ‫ﺬ‬‫ﺍﻟ‬ ‫ِﺮ‬‫ﻔ‬ ‫ْ‬
‫ﻐ‬
‫َ َ ُ‬‫ﻳ‬ ‫ﱠ‬
‫}‬ ‫ﻥ‬‫ﱠ‬ ‫ﺇ‬ ‫ﱠ‬
‫}‬ ‫ﺔ‬‫ﻤ‬
‫َ ْ َ ِ ِ ِ‬ ‫ﺣ‬ ‫ﺭ‬ ‫ْ‬
‫ﻣِﻦ‬ ‫ﻮﺍ‬ ‫ُ‬
‫ﻄ‬ ‫ﻨ‬
‫َ‬ ‫ْ‬
‫ﻘ‬ ‫َ‬ ‫ﺗ‬ ‫ﻻ‬‫َ‬ ‫»‬ ‫‪:‬‬‫ﻢ‬‫ِ ِْ‬‫ﻬ‬ ‫ﺴ‬‫ُ‬ ‫ﻔ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻰ‬‫َ‬ ‫ﻠ‬ ‫ﻗُ ْﻞ ﻟ ِﻌﺒَﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦَ ﺃَﺳ َْﺮﻓُ َ‬
‫ﻋ‬ ‫ﻮﺍ‬
‫ﻭﻗﺪ ﻗﺎﻡ ﻣﺤﻤﺪ ﺣﻤﻴﺪ ﷲ ﺑﺘﺮﺟﻤﺔ ﺍﻵﻳﺔ ﻭﻓﻘًﺎ ﻟﻠﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ ،‬ﺑﻴﻨﻤﺎ ﻗﺎﻣﺖ ﺯﻳﻨﺐ ﻋﻨﺪ ﺍﻟﻌﺰﻳﺰ ﺑﺘﺮﺟﻤﺘﻪ ﺍﻵﻳﺔ ﻛﻤﺎ ﺻﺤﺤﺘﻬﺎ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻭﻗﺪ ﻓﻀﻠﻨﺎ ﻣﺎ‬
‫ﻗﺮﺭﺗﻪ ﺯﻳﻨﺐ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻊ ﺍﻹﺷﺎﺭﺓ ﻓﻲ ﺍﻟﻬﺎﻣﺶ ﺇﻟﻰ ﺍﻧﻨﺎ ﺍﺗﺒﻌﻨﺎ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﺃﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ ﻫﺎﻣﺶ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‪.‬‬
‫‪ (16‬ﻁﺒﻌﺔ ﻋﺮﺑﻴﺔ ﻣﺤﻘﻘﺔ ﻟﻠﻘﺮﺁﻥ‬
‫ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺿﺮﻭﺭﺓ ﺇﺩﺧﺎﻝ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺃﺿﻌﻒ ﺍﻹﻳﻤﺎﻥ‪ .‬ﻓﺎﻟﺘﺮﻗﻴﻢ ﻫﻮ ﺟﺰء ﻣﻦ ﻣﺸﻜﻠﺔ ﺃﻛﺒﺮ ﻣﺮﺗﺒﻄﺔ ﺑﻤﻮﺿﻮﻉ ﻧﺸﺮ ﻁﺒﻌﺔ‬
‫ﻋﺮﺑﻴﺔ ﻣﺤﻘﻘﺔ ﻟﻠﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻠﻤﻌﺎﻳﻴﺮ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺘﻲ ﺗﻄﺒﻖ ﻓﻲ ﻣﺠﺎﻝ ﻧﺸﺮ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺪﻳﻤﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻋﺴﻼﻥ ﻓﻲ ﻛﺘﺎﺑﻪ‪ :‬ﺗﺤﻘﻴﻖ‬
‫ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺑﻴﻦ ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﻨﻬﺞ ﺍﻷﻣﺜﻞ‪ .‬ﻭﻫﺪﻑ ﺗﺤﻘﻴﻖ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﻫﻮ ﺍﺧﺮﺍﺝ ﺍﻟﻨﺺ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﺘﻲ ﺟﺎءﺕ ﻋﻨﺪ ﺍﻟﻤﺆﻟﻒ ﻭﺗﻘﺮﻳﺐ ﻓﻬﻤﻪ ﻟﻠﻘﺎﺭﻱء‪ .‬ﻭﻫﺬﺍ‬
‫ﻳﺘﻄﻠﺐ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻨﺺ ﺍﻷﺻﻠﻲ ﺇﻥ ﻭﺟﺪ ﻭﺟﻤﻊ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﻭﺇﻳﻀﺎﺡ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻤﺼﻄﻠﺤﺎﺕ ﻭﻭﺿﻊ ﺍﻟﻔﻬﺎﺭﺱ‪.‬‬
‫ﻭﺑﺨﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻟﻢ ﺗﺼﻠﻨﺎ ﺍﻳﺔ ﻣﺨﻄﻮﻁﺔ ﺃﺻﻠﻴﺔ ﻛﺎﻣﻠﺔ ﻳﻤﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻓﻲ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻤﺘﻮﻓﺮﺓ ﻟﻠﻘﺮﺁﻥ ﻧﻮﺍﻗﺺ ﻭﺍﺧﺘﻼﻓﺎﺕ ﻛﺜﻴﺮﺓ ﻷﺳﺒﺎﺏ‬
‫ﻣﺨﺘﻠﻔﺔ‪ ،‬ﻣﻨﻬﺎ ﺃﺧﻄﺎء ﺍﻟﻨﺴﺎﺥ‪ ،‬ﺃﻭ ﺗﻠﻒ ﺍﻟﻨﺺ‪ .‬ﻭﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﻤﻌﺘﻤﺪﺓ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﺧﺘﻼﻓﺎﺕ ﻛﺜﻴﺮﺓ ﺟﺪ ًﺍ ﻓﻲ ﻧﺺ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻳﺠﺐ ﻫﻨﺎ ﺃﻥ‬
‫ﻳﺸﺎﺭ ﻓﻲ ﻁﺒﻌﺔ ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻤﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻓﻲ ﻁﺒﻌﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ ﻓﻲ ﻫﻮﺍﻣﺶ ﻁﺒﻌﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺤﻘﻘﺔ‪.‬‬
‫ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻣﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻘﺪﻳﻤﺔ ﻻ ﺗﺘﻀﻤﻦ ﻋﻨﺎﻭﻳﻦ ﺍﻟﺴﻮﺭ‪ .‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻳﺠﺐ ﺍﻟﺘﻨﻮﻳﻪ ﺇﻟﻰ ﺫﻟﻚ ﻓﻲ ﻁﺒﻌﺔ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻛﻤﺎ ﺍﻥ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ‬
‫ﻭﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺍﺧﺘﻠﻔﺖ ﻓﻲ ﺗﺮﺗﻴﺐ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻫﺬﺍ ﺃﻳﻀًﺎ ﻳﺘﻄﻠﺐ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ‪ ،‬ﻋﻠﻰ ﺍﻷﻗﻞ ﻓﻲ ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺇﻋﻄﺎء ﺍﻟﻘﺎﺭﻱء ﺟﺪﺍﻭﻝ ﺗﺒﻴﻦ ﻛﻴﻔﻴﺔ‬
‫ﺗﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺗﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺳﺒﺐ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺤﺎﻟﻲ‪.‬‬

‫ﻣﺜﻼ ﻣﻘﺎﻝ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻓﻲ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻮﺍﺿﻊ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ )‪ ،(http://goo.gl/ynKvm2‬ﻭﻣﻘﺎﻝ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻓﻲ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺃﺻﻮﻟﻬﺎ ﻭﻗﻮﺍﻋﺪﻫﺎ‬ ‫ﺍﻧﻈﺮ ً‬ ‫‪1‬‬

‫)‪ ،(https://goo.gl/i33A9B‬ﻭﻣﻘﺎﻝ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻭﺍﺳﺘﻌﻤﺎﻻﺗﻬﺎ ﻓﻲ ﺑﺤﻮﺙ ﺍﻟﻤﺎﺟﺴﺘﻴﺮ ﻭﺍﻟﺪﻛﺘﻮﺭﺍﻩ )‪ ،(http://goo.gl/Bns3qI‬ﻭﻣﻘﺎﻝ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻓﻲ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫)‪ ،(http://goo.gl/mTMGRR‬ﻭﻣﻘﺎﻝ ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻁﺮﻳﻘﺔ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻟﺠﻤﻴﻊ ﻁﻼﺏ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ )‪.(http://goo.gl/ijo7N5‬‬
‫ﺗﻌﺮﻳﻒ ﺍﻟﺒﺪﺃ ﺍﻟﺘﺎﻡ ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﻘﺮﺁﻥ‪» :‬ﻫﻮ ﺍﻻﺑﺘﺪﺍء ﺑﻜﻼﻡ ﺗﺎﻡ ﻓﻲ ﻧﻔﺴﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﺑﻤﺎ ﻗﺒﻠﻪ ﺗﻌﻠﻖ ﻟﻔﻈﻲ‪ ،‬ﻭﻻ ﻣﻌﻨﻮﻱ‪ .‬ﻭﻋﻠﻰ ﺫﻟﻚ ﻓﻜﻞ ﺃﻭﻝ ﺳﻮﺭﺓ ﻣﻦ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺑﺪء ﺗﺎﻡ ﻭﺃﻭﻝ‬ ‫‪2‬‬

‫ﻰ« )ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻫﻨﺎ ‪.(http://goo.gl/cRUOp9‬‬ ‫ﺍﻟﻘﺼﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻭﻛﺬﻟﻚ ﺃﻭﻝ ﻛﻞ ﻣﻘﻄﻊ ﻻ ﺗﻌﻠﻖ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻣﺎ ﺳﺒﻘﻪ ﻟﻔ ً‬
‫ﻈﺎ ﻭﻻ ﻣﻌﻨ ً‬
‫‪http://goo.gl/mvyEyd‬‬ ‫‪3‬‬

‫‪http://goo.gl/rFN9e0‬‬ ‫‪4‬‬

‫‪http://goo.gl/nc0ISi‬‬ ‫‪5‬‬

‫‪http://goo.gl/h33SLL‬‬ ‫‪6‬‬

‫ﻣﺜﻼ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ ‪http://goo.gl/XFT3rs‬‬ ‫ﺍﻧﻈﺮ ً‬ ‫‪7‬‬

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 ‫ﻭﻣﻦ ﺍﻟﻤﻬﻢ ﺃﻳﻀًﺎ ﻓﻲ ﺗﺤﻘﻴﻖ ﺍﻟﻘﺮﺁﻥ ﺫﻛﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻤﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺍﻥ ‪ %80‬ﻣﻦ ﻣﻀﻤﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻘﻮﻝ ﻋﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ‬
‫ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﻏﻴﺮﻫﺎ‪ .‬ﻭﻫﻨﺎ ﻳﺠﺐ ﻋﻘﺪ ﻣﻘﺎﺭﻧﺔ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺑﻴﻦ ﺗﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺑﻴﻦ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻭﺑﻌﺾ ﺇﺑﻬﺎﻣﺎﺕ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﻳﻤﻜﻦ ﻓﻬﻤﻬﺎ ﺑﺎﻟﺮﺟﻮﻉ‬
‫ﻟﺘﻠﻚ ﺍﻟﻤﺼﺎﺩﺭ‪ .‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﺗﺤﻘﻴﻖ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻳﺘﻀﻤﻦ ﻋﺎﻣﺔ ﺗﺨﺮﻳﺞ ﺍﻟﺸﻌﺮ ﻣﻊ ﺫﻛﺮ ﻣﺼﺎﺩﺭﻩ‪.1‬‬
‫ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺃﻧﻔﺴﻬﻢ ﺇﻟﻰ ﻣﺎ ﻳﺴﻤﻮﻧﻪ ﺍﻟﺘﻘﺪﻳﻢ ﻭﺍﻟﺘﺄﺧﻴﺮ ﺑﻬﺪﻑ ﻓﻬﻢ ﺗﻨﺎﻗﻀﺎﺕ ﺩﺍﺧﻞ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻭﻣﻦ ﺍﻟﻤﻬﻢ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﻈﺎﻫﺮﺓ ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ‬
‫ﺩﻭﻥ ﺍﻟﻤﺲ ﺑﺎﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﻛﻤﺎ ﺍﻧﻬﻢ ﻟﺠﺄﻭﺍ ﺇﻟﻰ ﻧﻈﺮﻳﺔ ﺍﻟﺤﺬﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ‪ .‬ﻭﻫﻨﺎ ﺃﻳﻀًﺎ ﻳﺠﺐ ﺇﺩﺧﺎﻝ ﺃﻗﻮﺍﺱ ﻓﻲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻤﺤﺬﻭﻓﺎﺕ ﻭﺗﻜﻤﻴﻠﻬﺎ‬
‫ﻓﻲ ﺍﻟﻬﻮﺍﻣﺶ ﺣﺘﻰ ﻳﺼﻞ ﺍﻟﻘﺎﺭﻱء ﺇﻟﻰ ﻓﻬﻢ ﺳﻮﻱ ﻟﻠﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ .‬ﺃﺿﻒ ﺇﻟﻰ ﺫﻟﻚ ﺃﺧﻄﺎء ﺍﻟﻨﺴﺎﺥ ﻭﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ‪ ،‬ﻭﺗﻘﻄﻊ ﺍﻭﺻﺎﻟﻪ‪ .‬ﻭﻓﻲ ﺣﺎﻟﺔ‬
‫ﻋﺪﻡ ﺗﻮﺻﻞ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻟﻔﻬﻢ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﺠﺐ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺫﻟﻚ ﺍﻹﺑﻬﺎﻡ‪ .‬ﻭﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺎﺕ ﻁﻮﻳﻠﺔ ﻭﺿﻌﺖ ﻓﻲ ﺳﻮﺭ ﺁﻳﺎﺗﻬﺎ ﻗﺼﻴﺮﺓ‪ .‬ﻭﻗﺪ ﺍﻋﺘﺒﺮ ﺍﻟﺒﻌﺾ ﺍﻥ‬
‫ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﻟﻴﺴﺖ ﻣﻦ ﺻﻠﺐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻞ ﺃﻗﺤﻤﺖ ﻋﻠﻰ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‪ ،‬ﻓﻬﻲ ﺑﻤﺜﺎﺑﺔ ﺗﻔﺎﺳﻴﺮ ﺃﺿﻴﻔﺖ ﻟﺘﻮﺿﻴﺢ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻬﺎ‪ .‬ﻭﻧﺬﻛﺮ ﻣﻨﻬﺎ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻤﺰﻣﻞ ‪ ،20‬ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ ‪ ،31‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﺗﺤﺔ ‪ ،7‬ﺳﻮﺭﺓ ﺍﻟﻌﺼﺮ ‪ ،3‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ‪ 23‬ﻭ‪ ،32‬ﺳﻮﺭﺓ ﺍﻟﺒﺮﻭﺝ ‪ 10‬ﻭ‪ ،11‬ﺳﻮﺭﺓ ﺍﻟﺘﻴﻦ ‪ ،6‬ﺳﻮﺭﺓ‬
‫ﺍﻟﺸﻌﺮﺍء ‪ ،227‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ‪ 102‬ﻭ‪ ،158‬ﻭﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ ‪ ،37‬ﺳﻮﺭﺓ ﺍﻻﻧﺸﻘﺎﻕ ‪ .25‬ﻭﻳﺠﺐ ﻓﻲ ﻁﺒﻌﺔ ﺍﻟﻘﺮﺁﻥ ﺗﻨﺒﻴﻪ ﺍﻟﻘﺎﺭﻱء ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺣﺘﻰ ﻻ‬
‫ﻳﺒﻘﻰ ﻓﻲ ﺣﻴﺮﺓ ﺃﻣﺎﻣﻬﺎ‪.‬‬
‫ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﻋﺴﻼﻥ ﻗﺪ ﺷﺪﺩ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻘﻮﺍﻋﺪ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﻭﺫﻛﺮ ﻓﻲ ﻓﻘﺮﺍﺕ ﻁﻮﻳﻠﺔ ﻧﻬﺞ ﺗﺼﺤﻴﺢ ﺃﺧﻄﺎء ﺍﻟﻨﺴﺎﺥ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‬
‫ﺍﻟﻨﺒﻮﻱ ﻷﻥ ﻟﻪ »ﻣﻜﺎﻧﺘﻪ ﺍﻟﻌﺎﻟﻴﺔ ﻓﻲ ﻧﻔﻮﺱ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻓﻬﻮ ﺍﻟﻤﺼﺪﺭ ﺍﻟﺜﺎﻧﻲ ﻟﻠﺘﺸﺮﻳﻊ ﺑﻌﺪ ﻛﺘﺎﺏ ﷲ‪ ،‬ﻟِﺬﺍ ﻳﺠﺐ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺮﻭﺍﻳﺘﻪ‪ ،‬ﻭﻛﺘﺎﺑﺘﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺤﻴﺢ ﻛﻤﺎ‬
‫ﺟﺎء ﻋﻦ ﺍﻟﺮﺳﻮﻝ«‪ .2‬ﻭﻟﻜﻨﻪ ﻟﻢ ﻳﻘﻞ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻋﻦ ﺗﺤﻘﻴﻖ ﻧﺺ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻓﻲ ﻁﺒﻌﺘﻨﺎ ﺍﻟﻌﺮﺑﻴﺔ ﻫﺬﻩ ﺣﺎﻭﻟﻨﺎ ﻋﻠﻰ ﻗﺪﺭ ﺍﻹﻣﻜﺎﻥ ﺗﻘﺪﻳﻢ ﺗﺤﻘﻴﻖ ﻟﻨﺺ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻤﺎ ﺫﻛﺮﻧﺎﻩ‪ .‬ﻓﻘﺪ ﺃﺷﺮﻧﺎ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍءﺍﺕ‪ ،‬ﻭﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ‪،‬‬
‫ﻭﺃﺧﻄﺎء ﺍﻟﻘﺮﺁﻥ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ‪ ،‬ﺑﻤﺎ ﻓﻴﻬﺎ ﺍﻟﻨﻮﺍﻗﺺ ﻭﺍﻻﻟﺘﻔﺎﺕ‪ ،‬ﻭﻣﺼﺎﺩﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﻣﻌﺎﻧﻲ ﻛﻠﻤﺎﺗﻪ ﻭﻋﺒﺎﺭﺍﺗﻪ ﺍﻟﻤﺒﻬﻤﺔ‪ ،‬ﻭﺃﺿﻔﻨﺎ ﻟﻠﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ‬
‫ﻋﻼﻣﺎﺕ ﺍﻟﺘﺮﻗﻴﻢ ﺍﻟﺤﺪﻳﺜﺔ‪ .‬ﻭﻟﻜﻦ ﻟﻌﺪﻡ ﺗﻮﻓﺮ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ ﻟﺪﻳﻨﺎ ﻭﺻﻌﻮﺑﺔ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‪ ،‬ﻟﻢ ﻧﺘﻤﻜﻦ ﻣﻦ ﻣﻘﺎﺭﻧﺔ ﺍﻟﻨﺺ ﺍﻟﺤﺎﻟﻲ ﺑﺘﻠﻚ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ‪ .‬ﻛﻤﺎ ﺍﻧﻨﺎ ﻟﻢ‬
‫ﻧﺘﻤﻜﻦ ﻣﻦ ﻋﺮﺽ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﺍﺩﺕ ﺇﻟﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺤﺎﻟﻲ ﻟﺴﻮﺭ ﻭﺁﻳﺎﺕ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻭﻧﺄﻣﻞ ﺍﻥ ﺗﻘﻮﻡ ﺍﻟﻤﺆﺳﺴﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻤﺘﺨﺼﺼﺔ ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻤﻬﻤﺔ ﻻﺣﻘًﺎ‪.‬‬
‫‪ (17‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﻭﺍﻟﻐﻴﺒﻲ ﻭﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻌﺪﺩﻱ‬
‫ﻟﻢ ﻳﺄﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﻌﺒﻴﺮ »ﺇﻋﺠﺎﺯ« ﺃﻭ »ﻣﻌﺠﺰﺓ«‪ ،‬ﻭﺇﻥ ﺍﺳﺘﻌﻤﻞ ﻓﻌﻞ ﻋﺠﺰ ﻭﻣﺸﺘﻘﺎﺗﻪ ﻓﻲ ﺑﻌﺾ ﺁﻳﺎﺗﻪ‪ .‬ﻭﺍﻹﻋﺠﺎﺯ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﻘﺪﺍﻣﻰ ﻭﺍﻟﻤﺤﺪﺛﻴﻦ ﻳﺸﻴﺮ ﺇﻻ‬
‫ﺃﻣﺮﺍ ﺧﺎﺭﻗًﺎ ﻟﻠﻌﺎﺩﺓ ﻣﻘﺮﻭﻥ ﺍﻟﺘﺤﺪﻱ ﻳﺴﺘﺪﺭ ﺑﻪ ﺻﺤﺔ ﺭﺳﺎﻟﺔ ﺃﺣﺪ‬ ‫ﻋﺪﻡ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻹﺗﻴﺎﻥ ﺑﻤﺜﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻫﻮ ﺍﻟﺪﻟﻴﻞ ﻋﻨﺪﻫﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻋﻨﺪ ﷲ‪ .‬ﻭﺍﻟﻤﻌﺠﺰﺓ ﺗﻌﻨﻲ ً‬
‫ﻣﺜﻼ ‪ 108-104 :7\39‬ﻭ‪ (97-96 :11\52‬ﻭﻋﻴﺴﻰ )ﺃﻧﻈﺮ ً‬
‫ﻣﺜﻼ‬ ‫ﺍﻟﻤﺮﺳﻠﻴﻦ ﻭﺍﻷﻧﺒﻴﺎء‪ ،‬ﻳﺸﻴﺮ ﻟﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺑﺘﻌﺒﻴﺮ »ﺁﻳﺔ«‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻣﻮﺳﻰ )ﺃﻧﻈﺮ ً‬
‫‪ 50-49 :3\89‬ﻭ‪ (110 :5\112‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻗﺪ ﺃﺛﺒﺘﺎ ﺭﺳﺎﻟﺘﻴﻬﻤﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻤﻌﺠﺰﺍﺕ \ ﺍﻵﻳﺎﺕ‪ .‬ﺑﻴﻨﻤﺎ ﻻ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻳﺔ ﻣﻌﺠﺰﺓ \ ﺁﻳﺔ ﻟﻠﻨﺒﻲ ﻣﺤﻤﺪ‬
‫ﻣﺸﺎﺑﻬﺔ ﻟﺘﻠﻚ ﺍﻟﺘﻲ ﺻﻨﻌﻬﺎ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ‪ ،‬ﻻ ﺑﻞ ﺑﺮﺭ ﺍﻟﻘﺮﺁﻥ ﻋﺪﻡ ﻗﻴﺎﻣﻪ ﺑﻤﻌﺠﺰﺍﺕ )ﺃﻧﻈﺮ ﺗﺤﺪﻱ ﻣﻌﺎﺭﺿﻲ ﻣﺤﻤﺪ ﺑﺄﻥ ﻳﻘﻮﻡ ﺑﻤﺜﻞ ﺗﻠﻚ ﺍﻟﻤﻌﺠﺰﺍﺕ \ ﺍﻵﻳﺎﺕ‪:‬‬
‫‪ 109 :6\55‬ﻭ‪ 126 :6\55‬ﻭ‪ 20 :10\51‬ﻭﺭﺩ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻬﻢ‪ 46 :36\41 :‬ﻭ‪ 59 :17\50‬ﻭ‪.(58 :30\84‬‬
‫ﻭﺧﻂ ﺍﻟﺪﻓﺎﻉ ﺍﻟﺬﻱ ﺗﺒﻨﺎﻩ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺘﺒﻨﺎﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻹﺛﺒﺎﺕ ﻣﺼﺪﺭﻩ ﺍﻹﻟﻬﻲ ﻫﻮ ﺍﻟﺘﺤﺪﻱ‪ .‬ﻭﻗﺪ ﺟﺎء ﺍﻟﺘﺤﺪﻱ ﻓﻲ ﺧﻤﺲ ﺁﻳﺎﺕ ﻫﻲ ﺑﺎﻟﺘﺴﻠﺴﻞ‬
‫ﺍﻟﺘﺎﺭﻳﺨﻲ‪:‬‬
‫ﻴﺮﺍ )‪(88 :17\50‬‬ ‫ﺾ ﻅ ِﻬ ً‬ ‫َ‬ ‫ﻀ ُﻬ ْﻢ ﻟِﺒَ ْﻌ ٍ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫ﻋﻠﻰ ﺃ ْﻥ ﻳَﺄﺗُﻮﺍ ﺑِ ِﻤﺜ ِﻞ َﻫﺬَﺍ ﺍﻟﻘ ْﺮﺁ ِﻥ َﻻ ﻳَﺄﺗُﻮ َﻥ ﺑِﻤِ ﺜ ِﻠ ِﻪ َﻭﻟ ْﻮ ﻛَﺎﻥَ ﺑَ ْﻌ ُ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﺲ َﻭﺍﻟ ِﺠ ﱡﻦ َ‬ ‫ْ‬ ‫ﺍﻹ ْﻧ ُ‬ ‫ﺖ ِ‬‫ْ‬ ‫‪ -‬ﻗُﻞْ ﻟَﺌ ِِﻦ ﺍ ْﺟﺘ َ َﻤﻌَ ِ‬
‫ﺻﺎ ِﺩﻗِﻴﻦَ )‪(38 :10\51‬‬ ‫}ِ ﺇِ ْﻥ ُﻛ ْﻨﺘ ُ ْﻢ َ‬ ‫ُﻭﻥ ﱠ‬‫ﻄ ْﻌﺘ ُ ْﻢ ﻣِ ْﻦ ﺩ ِ‬ ‫ﻮﺭﺓٍ ﻣِ ﺜْﻠِ ِﻪ َﻭﺍﺩْﻋُﻮﺍ َﻣ ِﻦ ﺍ ْﺳﺘ َ َ‬ ‫‪ -‬ﺃ َ ْﻡ ﻳَﻘُﻮﻟُﻮ َﻥ ﺍ ْﻓﺘ ََﺮﺍﻩ ُ ﻗُ ْﻞ ﻓَﺄْﺗُﻮﺍ ِﺑﺴُ َ‬
‫ﺻﺎ ِﺩﻗِﻴﻦَ )‪(13 :11\52‬‬ ‫}ِ ﺇِ ْﻥ ُﻛ ْﻨﺘ ُ ْﻢ َ‬ ‫ُﻭﻥ ﱠ‬ ‫ﻄ ْﻌﺘ ُ ْﻢ ﻣِ ْﻦ ﺩ ِ‬ ‫ﺳﺘ َ َ‬
‫ﺕ َﻭﺍﺩْﻋُﻮﺍ َﻣ ِﻦ ﺍ ْ‬ ‫ْ‬
‫ﺳ َﻮ ٍﺭ ﻣِﺜ ِﻠ ِﻪ ُﻣ ْﻔﺘ ََﺮﻳَﺎ ٍ‬ ‫ﺸ ِﺮ ُ‬ ‫‪ -‬ﺃ َ ْﻡ ﻳَﻘُﻮﻟُﻮ َﻥ ﺍ ْﻓﺘ ََﺮﺍﻩ ُ ﻗُ ْﻞ ﻓَﺄْﺗُﻮﺍ ﺑِﻌَ ْ‬
‫ﺻﺎ ِﺩﻗِﻴ َﻦ )‪(34 :52\76‬‬ ‫ﺚ ﻣِ ﺜْ ِﻠ ِﻪ ِﺇ ْﻥ ﻛَﺎﻧُﻮﺍ َ‬ ‫‪ -‬ﻓَ ْﻠﻴَﺄْﺗُﻮﺍ ِﺑ َﺤﺪِﻳ ٍ‬
‫ﺻﺎ ِﺩﻗِﻴﻦَ )‪.(23 :2\87‬‬ ‫}ِ ﺇِ ْﻥ ُﻛ ْﻨﺘ ُ ْﻢ َ‬ ‫ﻣِﻦ ﺩ ُﻭ ِﻥ ﱠ‬ ‫ﺷ َﻬﺪَﺍ َء ُﻛ ْﻢ ْ‬ ‫ْ‬
‫ﻮﺭﺓٍ ﻣِ ْﻦ ﻣِ ﺜ ِﻠ ِﻪ َﻭﺍﺩْﻋُﻮﺍ ُ‬ ‫ْ‬
‫ﻋ ْﺒ ِﺪﻧَﺎ ﻓَﺄﺗُﻮﺍ ﺑِﺴُ َ‬ ‫ﻋﻠَﻰ َ‬ ‫ْ‬
‫ﺐ ﻣِ ﱠﻤﺎ ﻧَ ﱠﺰﻟﻨَﺎ َ‬ ‫َﻭﺇِ ْﻥ ﻛُ ْﻨﺘ ُ ْﻢ ﻓِﻲ َﺭ ْﻳ ٍ‬ ‫‪-‬‬
‫ﻳﻼﺣﻆ ﻫﻨﺎ ﺍﻧﺘﻘﺎﻝ ﺍﻟﺘﺤﺪﻱ ﻣﻦ »ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ« ﺇﻟﻰ »ﺳﻮﺭﺓ ﻣﺜﻠﻪ« ﺇﻟﻰ »ﻋﺸﺮ ﺳﻮﺭ ﻣﺜﻠﻪ« ﺇﻟﻰ »ﺣﺪﻳﺚ ﻣﺜﻠﻪ« ﺇﻟﻰ »ﺳﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ«‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻜﻴﺔ‬
‫ﻣﺎ ﻋﺪﺍ ‪) 24-23 :2\87‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ( ﺍﻟﺘﻲ ﻧﺰﻟﺖ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ ﺑﻘﻠﻴﻞ‪ .‬ﻭﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ ﺗﺮﻙ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﺤﺪﻱ ﺑﺈﻋﺠﺎﺯﻩ ﺇﻟﻰ ﺍﻟﺘﺤﺪﻱ ﺑﺂﻳﺔ ﺍﻟﺤﺪﻳﺪ ﺍﻟﺘﻲ ﺗﻘﻮﻝ‪» :‬ﻟَﻘَﺪْ‬
‫ﺼ ُﺮﻩ ُ َﻭ ُﺭﺳُﻠَﻪ ُ ﺑِ ْﺎﻟﻐَ ْﻴ ِ‬
‫ﺐ‬ ‫} ُ َﻣ ْﻦ ﻳَ ْﻨ ُ‬ ‫ﺎﺱ َﻭ ِﻟﻴَ ْﻌﻠَ َﻢ ﱠ‬ ‫ﺷﺪِﻳﺪ ٌ َﻭ َﻣﻨَﺎﻓِ ُﻊ ﻟِﻠﻨﱠ ِ‬ ‫ﺱ َ‬ ‫ﺎﺱ ﺑِ ْﺎﻟ ِﻘ ْﺴ ِﻂ َﻭﺃ َ ْﻧﺰَ ْﻟﻨَﺎ ْﺍﻟ َﺤﺪِﻳﺪ َ ﻓِﻴ ِﻪ ﺑَﺄ ْ ٌ‬ ‫ﻮﻡ ﺍﻟﻨﱠ ُ‬ ‫َﺎﺏ َﻭ ْﺍﻟﻤِ ﻴﺰَ ﺍﻥَ ِﻟﻴَﻘُ َ‬ ‫ﺕ َﻭﺃ َ ْﻧﺰَ ْﻟﻨَﺎ َﻣﻌَ ُﻬ ُﻢ ْﺍﻟ ِﻜﺘ َ‬ ‫ﺳ ْﻠﻨَﺎ ُﺭﺳُﻠَﻨَﺎ ﺑِ ْﺎﻟﺒَﻴِّﻨَﺎ ِ‬ ‫ﺃَﺭْ َ‬
‫ﻣﻔﺴﺮﺍ ﻟﻬﺬﻩ ﺍﻵﻳﺔ‪:‬‬ ‫ً‬
‫‪3‬‬
‫ﻳﺰ« )‪ .(25 :57\94‬ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﻛﺜﻴﺮ‬ ‫ﻋ ِﺰ ٌ‬ ‫ﻱ َ‬ ‫}َ ﻗَ ِﻮ ﱞ‬‫ﺇِ ﱠﻥ ﱠ‬
‫ﻋﺎ ﻟﻤﻦ ﺃﺑﻰ ﺍﻟﺤﻖ ﻭﻋﺎﻧﺪﻩ ﺑﻌﺪ ﻗﻴﺎﻡ ﺍﻟﺤﺠﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﻬﺬﺍ ﺃﻗﺎﻡ ﺭﺳﻮﻝ ﷲ ﺑﻤﻜﺔ ﺑﻌﺪ‬ ‫ً‬ ‫ﺭﺍﺩ‬ ‫ﺍﻟﺤﺪﻳﺪ‬ ‫ﻭﺟﻌﻠﻨﺎ‬ ‫ﺃﻱ‪:‬‬ ‫«‬‫ٌ‬ ‫ﺪ‬‫ِﻳ‬ ‫ﺪ‬ ‫ﺷ‬
‫َ‬ ‫ﺱ‬ ‫ْ‬ ‫ﺄ‬
‫َ َ ِ َ ٌ‬‫ﺑ‬ ‫ﻪ‬ ‫ِﻴ‬ ‫ﻓ‬ ‫ﺪ‬ ‫ِﻳ‬ ‫ﺪ‬‫ﺤ‬ ‫ْ‬
‫ٱﻟ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ْ‬
‫ﻟ‬ ‫ﻧﺰ‬‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬
‫َ‬ ‫»‬ ‫ﺗﻌﺎﻟﻰ‪:‬‬ ‫ﻭﻗﻮﻟﻪ‬
‫ﺍﻟﻨﺒﻮﺓ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﺗﻮﺣﻰ ﺇﻟﻴﻪ ﺍﻟﺴﻮﺭ ﺍﻟﻤﻜﻴﺔ‪ ،‬ﻭﻛﻠﻬﺎ ﺟﺪﺍﻝ ﻣﻊ ﺍﻟﻤﺸﺮﻛﻴﻦ‪ ،‬ﻭﺑﻴﺎﻥ ﻭﺇﻳﻀﺎﺡ ﻟﻠﺘﻮﺣﻴﺪ‪ ،‬ﻭﺑﻴﻨﺎﺕ ﻭﺩﻻﻻﺕ‪ ،‬ﻓﻠﻤﺎ ﻗﺎﻣﺖ ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﻣﻦ‬
‫ﺧﺎﻟﻒ‪ ،‬ﺷﺮﻉ ﷲ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﻘﺘﺎﻝ ﺑﺎﻟﺴﻴﻮﻑ ﻭﺿﺮﺏ ﺍﻟﺮﻗﺎﺏ ﻭﺍﻟﻬﺎﻡ ﻟﻤﻦ ﺧﺎﻟﻒ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺬﺏ ﺑﻪ ﻭﻋﺎﻧﺪﻩ‪ .‬ﻭﻗﺪ ﺭﻭﻯ ﺍﻹﻣﺎﻡ ﺃﺣﻤﺪ ﻭﺃﺑﻮ ﺩﺍﻭﺩ‬
‫ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ﺛﻮﺑﺎﻥ ﻋﻦ ﺣﺴﺎﻥ ﺑﻦ ﻋﻄﻴﺔ ﻋﻦ ﺃﺑﻲ ﺍﻟﻤﻨﻴﺐ ﺍﻟﺠﺮﺷﻲ ﺍﻟﺸﺎﻣﻲ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ‪» :‬ﺑﻌﺜﺖ ﺑﺎﻟﺴﻴﻒ‬
‫ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ ﺣﺘﻰ ﻳﻌﺒﺪ ﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﺟﻌﻞ ﺭﺯﻗﻲ ﺗﺤﺖ ﻅﻞ ﺭﻣﺤﻲ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﺬﻟﺔ ﻭﺍﻟﺼﻐﺎﺭ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻒ ﺃﻣﺮﻱ‪ ،‬ﻭﻣﻦ ﺗﺸﺒﻪ ﺑﻘﻮﻡ‬
‫ﻓﻬﻮ ﻣﻨﻬﻢ«‪.‬‬
‫ﻴﺮ‬
‫َ ُ‬ ‫ﺎﻁِ‬ ‫ﺳ‬ ‫َ‬ ‫ﺃ‬ ‫ﻻ‬ ‫ﱠ‬ ‫ﺇ‬
‫ِ‬ ‫ﺍ‬‫َ‬ ‫ﺬ‬‫ﻫ‬‫َ‬ ‫ْ‬
‫ﻥ‬ ‫ﺇ‬
‫ِ‬ ‫ﺍ‬‫َ‬ ‫ﺬ‬ ‫ﻫ‬
‫َ‬ ‫ﻞ‬
‫َ‬ ‫ْ‬ ‫ﺜ‬ ‫ﻣِ‬ ‫َﺎ‬ ‫ﻨ‬‫ْ‬
‫ﻠ‬ ‫ُ‬ ‫ﻘ‬‫َ‬ ‫ﻟ‬ ‫ء‬
‫ُ‬ ‫َﺎ‬
‫ﺸ‬ ‫ﻧ‬
‫َ‬ ‫ﻮ‬ ‫َ‬ ‫ﻟ‬
‫َ ْ ْ‬‫َﺎ‬ ‫ﻨ‬ ‫ﻌ‬ ‫ﻤ‬
‫ِ‬ ‫ﺳ‬ ‫ْ‬ ‫ﺪ‬‫َ‬ ‫ﻗ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻟ‬‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ُ‬ ‫ﺗ‬‫ﺎ‬ ‫ﻳ‬‫َ‬ ‫ﺁ‬
‫َ ِْ َ‬‫ﻢ‬‫ﻬ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬‫ْ‬ ‫ﺘ‬‫ُ‬ ‫ﺗ‬ ‫ﺍ‬‫َ‬ ‫ﺫ‬ ‫ﺇ‬
‫َِ‬‫ﻭ‬ ‫»‬ ‫ﺑﻤﻌﺎﺭﺿﺘﻬﻢ‪:‬‬ ‫ﺍﻟﻌﺮﺏ‬ ‫ﺍﺳﺘﻤﺮ‬ ‫ﺍﻟﺘﺤﺪﻱ‪،‬‬ ‫ﺇﻟﻰ‬ ‫ﺍﻟﻠﺠﻮء‬ ‫ﻋﻦ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻭﺭﻏﻢ ﺗﻮﻗﻒ‬
‫} ُ ِﻟﻴُ َﻌ ِﺬ ّ َﺑ ُﻬ ْﻢ َﻭﺃ َ ْﻧﺖَ ﻓِﻴ ِﻬ ْﻢ َﻭ َﻣﺎ ﻛَﺎﻥَ ُﱠ‬
‫}‬ ‫ﺏ ﺃَﻟ ٍِﻴﻢ َﻭ َﻣﺎ ﻛَﺎﻥَ ﱠ‬ ‫ﺍ‬‫َ‬ ‫ﺬ‬ ‫ﻌ‬ ‫ﺑ‬
‫َ ﺎءِ ِ ِ ِ َ ٍ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﺘ‬‫ْ‬ ‫ﺋ‬ ‫ﺍ‬ ‫ﻭ‬ ‫َ‬ ‫ﺃ‬ ‫ﻤ‬‫ﺴ‬‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻦَ‬ ‫ً‬ ‫ﺓ‬ ‫ﺎﺭ‬ ‫ﺠ‬
‫ْ ْ َ ﺣِ َ َ ﻣِ‬ ‫َﺎ‬ ‫ﻨ‬‫ﻴ‬‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻄِﺮ‬ ‫ﻣ‬‫َ‬ ‫ﺄ‬‫َ‬ ‫ﻓ‬ ‫ﺪ‬
‫ِﻙَ‬ ‫ْ‬
‫ﻨ‬ ‫ﻋ‬ ‫ﻦ‬‫ْ‬
‫َ َ ﻣِ ِ‬ ‫ﱠ‬
‫ﻖ‬ ‫ﺤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ُﻮ‬ ‫ﻫ‬ ‫ﺍ‬‫َ‬ ‫ﺬ‬‫ﻫ‬‫َ‬ ‫َﺎﻥَ‬‫ﻛ‬ ‫ْ‬
‫ﻥ‬ ‫ﺇ‬
‫ُﱠ ِ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﱠ‬ ‫ﺍﻟﻠ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻟ‬ ‫ﺎ‬‫َ‬ ‫ﻗ‬ ‫ْﺍﻷ َ ﱠﻭﻟِﻴ َﻦ َﻭ ِﺇﺫْ‬
‫ُﻣﻌَ ِﺬّﺑَ ُﻬ ْﻢ َﻭ ُﻫ ْﻢ ﻳَ ْﺴﺘﻐﻔ ُِﺮﻭﻥَ « )‪.(33-31 :8\88‬‬ ‫ْ‬ ‫َ‬
‫ﻭﺍﻟﺘﺤﺪﻱ ﺍﻟﻘﺮﺁﻧﻲ ﻻ ﻣﻌﻨﻰ ﻟﻪ‪ .‬ﻓﻜﻞ ﻧﺺ ﺃﻭ ﻋﻤﻞ ﺃﺩﺑﻲ ﻭﻓﻨﻲ ﻓﺮﻳﺪ ﻣﻦ ﻧﻮﻋﻪ ﻭﻻ ﻳﻤﻜﻦ ﻋﻤﻞ ﻣﺜﻠﻪ ﺇﻻ ﺑﻨﺴﺨﻪ‪ .‬ﻓﻼ ﻳﻤﻜﻦ ﻋﻤﻞ ﺳﻴﻤﻔﻮﻧﻴﺔ ﻣﺜﻞ ﺳﻴﻤﻔﻮﻧﻴﺎﺕ‬
‫ﺑﻴﺘﻬﻮﻓﻦ ﺇﻻ ﺑﻨﺴﺨﻬﺎ‪ .‬ﻛﻤﺎ ﻻ ﻳﻤﻜﻦ ﺍﻥ ﺗﺄﺗﻲ ﺑﻜﺘﺎﺏ ﻣﺜﻞ ﻛﻠﻴﻠﺔ ﻭﺩﻣﻨﺔ ﺇﻻ ﺑﻨﺴﺨﻪ‪ .‬ﻭﻗﺪﻳﻤﺎ ﻗﺎﻝ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﺮﺍﺯﻱ ﻟﻤﺤﺎﻭﺭﻩ ﺑﺨﺼﻮﺹ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪:‬‬

‫ﻋﺴﻼﻥ‪ :‬ﺗﺤﻘﻴﻖ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ‪ ،‬ﺹ ‪.228-226‬‬ ‫‪1‬‬

‫ﻋﺴﻼﻥ‪ :‬ﺗﺤﻘﻴﻖ ﺍﻟﻤﺨﻄﻮﻁﺎﺕ‪ ،‬ﺹ ‪.186-183‬‬ ‫‪2‬‬

‫‪http://goo.gl/rHbSid‬‬ ‫‪3‬‬

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‫ﺇﻧﻜﻢ ﺗﺪﻋﻮﻥ ﺃﻥ ﺍﻟﻤﻌﺠﺰﺓ ﻗﺎﺋﻤﺔ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﻘﺮﺍﻥ‪ ،‬ﻭﺗﻘﻮﻟﻮﻥ ﻣﻦ ﺃﻧﻜﺮ ﺫﻟﻚ ﻓﻠﻴﺄﺕ ﺑﻤﺜﻠﻪ ‪ ...‬ﺇﻥ ﺃﺭﺩﺗﻢ ﺑﻤﺜﻠﻪ ﻓﻲ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺘﻲ ﻳﺘﻔﺎﺿﻞ ﺑﻬﺎ ﺍﻟﻜﻼﻡ‬
‫ﺍﺧﺘﺼﺎﺭﺍ ﻓﻲ ﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻭﺃﺑﻠﻎ ﺃﺩﺍﺓ ﻭﻋﺒﺎﺭﺓ ﻭﺃﺷﻜﻞ‬ ‫ً‬ ‫ﻅﺎ ﻭﺃﺷﺪ‬ ‫ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﺄﺗﻴﻜﻢ ﺑﺄﻟﻒ ﻣﺜﻠﻪ ﻣﻦ ﻛﻼﻡ ﺍﻟﺒﻠﻐﺎء ﻭﺍﻟﻔﺼﺤﺎء ﻭﺍﻟﺸﻌﺮﺍء‪ ،‬ﻭﻣﺎ ﻫﻮ ﺃﻁﻠﻖ ﻣﻨﻪ ﺃﻟﻔﺎ ً‬
‫ﺳﺠﻌًﺎ‪ ،‬ﻓﺈﻥ ﻟﻢ ﺗﺮﺿﻮﺍ ﺑﺬﻟﻚ ﻓﺈﻧﺎ ﻧﻄﺎﻟﺒﻜﻢ ﺑﺎﻟﻤﺜﻞ ﺍﻟﺬﻱ ﺗﻄﺎﻟﺒﻮﻧﻨﺎ ﺑﻪ«‪.1‬‬
‫ﻮﺭﺓٍ ﻣِ ْﻦ ﻣِﺜْ ِﻠ ِﻪ َﻭﺍﺩْﻋُﻮﺍ‬‫ﻋ ْﺒ ِﺪﻧَﺎ ﻓَﺄْﺗُﻮﺍ ﺑِﺴُ َ‬ ‫ﺐ ﻣِ ﱠﻤﺎ ﻧ ﱠَﺰ ْﻟﻨَﺎ َ‬
‫ﻋﻠَﻰ َ‬ ‫ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺭﻏﻢ ﺗﺤﺪﻳﻪ‪ ،‬ﻳﻨﻜﺮ ﻣﺴﺒﻘًﺎ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺮﺩ ﻋﻠﻴﻪ‪ .‬ﻓﻬﻮ ﻳﻘﻮﻝ‪َ » :‬ﻭﺇِ ْﻥ ﻛُ ْﻨﺘ ُ ْﻢ ﻓِﻲ َﺭ ْﻳ ٍ‬
‫ﺕ ﻟِﻠﻜَﺎﻓ ِِﺮﻳﻦَ « )‪ .(24-23 :2\87‬ﻭﻫﻮ ﻣﺎ‬ ‫ْ‬ ‫ﺎﺭﺓ ُ ﺃ ُ ِﻋﺪﱠ ْ‬
‫ﺎﺱ َﻭ ْﺍﻟﺤِ َﺠ َ‬‫ﺎﺭ ﺍﻟﱠﺘِﻲ َﻭﻗُﻮﺩُﻫَﺎ ﺍﻟﻨﱠ ُ‬ ‫ﺻﺎ ِﺩﻗِﻴﻦَ ﻓَﺈ ِ ْﻥ ﻟَ ْﻢ ﺗ َ ْﻔﻌَﻠُﻮﺍ َﻭﻟَ ْﻦ ﺗ َ ْﻔﻌَﻠُﻮﺍ ﻓَﺎﺗﱠﻘُﻮﺍ ﺍﻟﻨﱠ َ‬
‫}ِ ﺇِ ْﻥ ﻛُ ْﻨﺘ ُ ْﻢ َ‬ ‫ﺷ َﻬﺪَﺍ َء ُﻛ ْﻢ ْ‬
‫ﻣِﻦ ﺩ ُﻭ ِﻥ ﱠ‬ ‫ُ‬
‫ﻣﻘﺪﻭﺭﺍ ﻟﻬﻢ‪ ،‬ﻟﻜﻦ ﻋﺎﻗﻬﻢ ﺃﻣﺮ ﺧﺎﺭﺟﻲ‪ ،‬ﻓﺼﺎﺭ‬ ‫ً‬ ‫ﺃﻁﻠﻖ ﻋﻠﻴﻪ ﺍﻟﻤﻌﺘﺰﻟﺔ ﺍﺳﻢ »ﺍﻟﺼﺮﻓﺔ«‪» ،‬ﺃﻱ ﺃﻥ ﷲ ﺻﺮﻑ ﺍﻟﻌﺮﺏ ﻋﻦ ﻣﻌﺎﺭﺿﺘﻪ ﻭﺳﻠﺐ ﻋﻘﻮﻟﻬﻢ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻭﺗﻌﺠﻴﺰﺍ‪ ،‬ﺣﺘﻰ ﻟﻮ ﺧﻼﻫﻢ‬ ‫ً‬ ‫ﺟﺒﺮﺍ‬
‫ﻛﺴﺎﺋﺮ ﺍﻟﻤﻌﺠﺰﺍﺕ« ‪ .‬ﻭﻧﻘﻞ ﻋﻨﻬﻢ ﺍﻟﺸﻬﺮﺳﺘﺎﻧﻲ ﻓﻲ ﺍﻟﻤﻠﻞ ﻭﺍﻟﻨﺤﻞ ﺑﺨﺼﻮﺹ ﺍﻹﻋﺠﺎﺯ ﺃﻥ ﷲ »ﻣﻨﻊ ﺍﻟﻌﺮﺏ ﻋﻦ ﺍﻻﻫﺘﻤﺎﻡ ﺑﻪ ً‬
‫‪2‬‬

‫ﻟﻜﺎﻧﻮﺍ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ ﺑﻼﻏﺔ ﻭﻓﺼﺎﺣﺔ ﻭﻧﻈ ًﻤﺎ« ‪ .‬ﻭﻳﻜﻮﻥ ﺍﻹﻋﺠﺎﺯ ﻫﻨﺎ ﻟﻴﺲ ﻓﻲ ﺍﻟﻨﺺ ﻭﻟﻜﻦ ﻓﻲ ﺇﻋﺠﺎﺯ ﷲ ﻟﻠﺒﺸﺮ ﺑﺈﺗﻴﺎﻥ ﻧﺺ ﻣﺜﻞ‬ ‫‪3‬‬

‫ﺍﻟﻘﺮﺁﻥ ﺭﻏﻢ ﺇﻣﻜﺎﻧﻴﺔ ﺫﻟﻚ‪ .‬ﻭﻳﺮﻯ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﻓﻜﺮﺓ ﺍﻟﺘﺤﺪﻱ ﺍﻟﺘﻲ ﺟﺎءﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﺬﻛﺮ ﺑﺘﺤﺪﻱ ﺍﻹﻟﻪ ﺯﻳﻮﺱ ﻓﻲ ﺇﻟﻴﺎﺫﺓ ﻫﻮﻣﻴﺮﻭﺱ ﻟﺒﺎﻗﻲ ﺍﻵﻟﻬﺔ ﺇﺫ‬
‫ﻋﺮﺽ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺠﺘﻤﻌﻮﺍ ﻟﺠﺮ ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﺬﻫﺐ ﻳﻤﺴﻚ ﻫﻮ ﺑﻄﺮﻓﻬﺎ‪ ،‬ﻭﻳﻨﻬﻲ ﺯﻳﻮﺱ ﺍﻟﺘﺤﺪﻱ ﺑﻘﻮﻟﻪ ﺇﻥ ﻛﻞ ﻗﻮﺗﻬﻢ ﻻ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﻌﺎﺩﻝ ﻗﻮﺗﻪ‪.4‬‬
‫ﻣﺮﻭﺭﺍ ﺑﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ‪ .‬ﻭﻟﻦ ﻧﺪﺧﻞ ﻫﻨﺎ ﻓﻲ‬ ‫ً‬ ‫ﻭﻗﺪ ﺗﺪﺭﺝ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﻣﻔﻬﻮﻡ ﺍﻹﻋﺠﺎﺯ ﻭﻣﻀﻤﻮﻧﻪ‪ ،‬ﺑﺪﺍﻳﺔ ﺑﺎﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﻭﺍﻧﺘﻬﺎ ًء ﺑﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ‪،‬‬
‫ﺍﻟﺘﻔﺎﺻﻴﻞ ﻭﻧﻜﺘﻔﻲ ﺑﺒﻌﺾ ﻓﻘﺮﺍﺕ ﺗﻠﻘﻲ ﺍﻟﻀﻮء ﻋﻠﻰ ﺍﻟﺬﻫﻨﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻛﻴﻔﻴﺔ ﻓﻬﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻠﻘﺮﺁﻥ‪.‬‬
‫ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ‪ ،‬ﺫﻛﺮﻧﺎ ﻋﻨﺪ ﺗﻜﻠﻤﻨﺎ ﻋﻦ ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺸﺎﻛﻞ ﺍﻟﺘﻲ ﻳﺘﻀﻤﻨﻬﺎ ﻭﺍﻟﺘﻲ ﺗﻨﻔﻲ ﻋﻨﻪ ﺻﻔﺔ ﺍﻟﺒﻼﻏﺔ‪ .‬ﻓﻌﺪﺩ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻏﻴﺮ‬
‫ﻭﺍﺿﺤﺔ ﺍﻟﻤﻌﻨﻰ ﻭﻋﺪﺩ ﻣﻦ ﺁﻳﺎﺗﻪ ﻏﺮﻳﺒﺔ ﺍﻟﺘﺮﻛﻴﺐ‪ ،‬ﻣﻘﻄﻌﺔ ﺍﻷﻭﺻﺎﻝ ﻭﻧﺎﻗﺼﺔ‪ .‬ﻭﻳﻜﻔﻲ ﻟﻼﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﻟﺘﺮﻯ ﺣﻴﺮﺓ ﺍﻟﻤﻔﺴﺮﻳﻦ‬
‫ﻓﻲ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻤﺎ ﺟﻌﻠﻬﻢ ﻳﻘﺘﺮﺣﻮﻥ ﺗﻔﺎﺳﻴﺮ ﻛﺜﻴﺮﺓ ﻣﺘﻨﺎﻗﻀﺔ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﻓﻀﻞ ﻣﺎ ﻛُﺘﺐ ﻣﺸﻜ ًﻜﺎ ﻓﻲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﻟﻠﻘﺮﺁﻥ ﻗﻮﻝ ﻣﻌﺮﻭﻑ ﺍﻟﺮﺻﺎﻓﻲ‪:‬‬
‫ﺇﻥ ﻣﺴﺄﻟﺔ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺇﻥ ﺍﻋﺘﺒﺮﺕ ﻣﺴﺄﻟﺔ ﻓﻨﻴﺔ ﺃﺩﺑﻴﺔ ﻣﺤﻀﺔ ﻟﻜﺎﻥ ﻟﻠﻤﻨﻄﻖ ﻓﻴﻬﺎ ﻣﺠﺎﻝ‪ ،‬ﻭﻟﻠﺤﺠﺞ ﻭﺍﻟﺒﺮﺍﻫﻴﻦ ﻓﻴﻬﺎ ﺣﻴﺎﻝ ﻭﻧﺰﺍﻝ‪ ،‬ﻭﻟﻜﻦ ﻛﻴﻒ ﻭﺍﻷﻓﻜﺎﺭ‬
‫ﻏﻴﺮ ﺣﺮﺓ‪ ،‬ﻭﺃﻳﻦ ﻭﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﺩﺍﺋﺒﺔ ﻣﺴﺘﻤﺮﺓ‪ .‬ﻭﺃﻳﻀًﺎ ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﺘﺒﻮﺍ ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻲ ﺇﻋﺠﺎﺯﻩ ﻟﻢ ﻳﻨﺸﺄﻭﺍ ﺇﻻ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﻭﻟﻢ ﺗﻄﻠﻖ ﺇﺫ‬
‫ﺫﺍﻙ ﻟﻠﻔﻜﺮ ﻭﻻ ﻟﻠﻘﻮﻝ ﺣﺮﻳﺘﻪ‪ .‬ﻭﻓﻲ ﻫﺬﺍ ﺍﻟﻘﺮﻥ ﻧﺸﺄ ﺍﻹﻳﻤﺎﻥ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺍﻟﻤﺮء ﻓﻴﻪ ﺗﺎﺑﻌًﺎ ﻟﺪﻳﻦ ﺃﺑﻮﻳﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺃﻗﻮﻯ ﻭﺃﺭﺳﺦ ﻓﻲ ﻗﻠﻮﺏ ﺃﺻﺤﺎﺑﻪ‬
‫ﻣﻦ ﺍﻹﻳﻤﺎﻥ ﺍﻟﻨﺎﺷﻲء ﻣﻦ ﺃﺳﺒﺎﺏ ﻏﻴﺮ ﺍﻟﺘﻘﻠﻴﺪ‪...‬‬
‫ﻭﻛﻴﻒ ﺗﻄﻠﻖ ﻟﻠﻨﺎﺱ ﺣﺮﻳﺔ ﺃﻓﻜﺎﺭﻫﻢ ﻭﺃﻗﻮﺍﻟﻬﻢ ﻓﻲ ﻋﺼﺮ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﻗﺎﺋﻢ ﺑﺎﺳﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺎﻟﺪﻭﻟﺔ ﻭﺍﻟﺤﻜﻮﻣﺔ ﻭﺍﻟﺨﻠﻴﻔﺔ ﻭﺍﻟﻤﻠﻚ ﻭﺍﻷﻣﻴﺮ ﻭﺍﻟﻮﺯﻳﺮ ﻭﺍﻟﻘﺎﺿﻲ‬
‫ﻭﺍﻟﻘﺎﺋﺪ ﻭﺍﻟﺠﻴﺶ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻣﺼﺒﻮﻍ ﺑﺼﺒﻐﺔ ﺍﻹﺳﻼﻡ ﻭﻣﺨﻀﻮﺏ ﺑﺨﻀﺎﺏ ﺩﻳﻨﻲ ﻻ ﻧﺼﻮﻝ ﻟﻪ ﻣﻨﻪ‪ .‬ﻓﻠﻴﺲ ﻣﻦ ﻣﺼﻠﺤﺔ ﺃﺣﺪ ﻣﻦ ﻫﺆﻻء ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻓﻜﺎﺭ‬
‫ﺻﺎ ﻓﻲ ﺍﻟﺪﻳﻦ ﻭﺻﺒﻐﺘﻪ‪ ،‬ﺑﻞ ﺭﺟﺎﻝ ﺍﻟﺤﻜﻢ ﻛﻠﻬﻢ ﻭﻻ ﺳﻴﻤﺎ ﻛﺒﻴﺮﻫﻢ ﻳﻌﻤﻠﻮﻥ ﻓﻲ ﺟﺎﻧﺐ ﻫﺬﻩ ﺍﻟﺼﺒﻐﺔ ﻋﻠﻰ ﺑﻘﺎء ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ‪ ،‬ﻭﻳﺮﺍﻗﺒﻮﻥ‬ ‫ﺣﺮﺓ ﺧﺼﻮ ً‬
‫ﺍﻟﻨﺼﻮﻝ ﻣﻨﻬﺎ ﻓﻲ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ ﺑﻜﻞ ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺣﻮﻝ ﻭﻁﻮﻝ‪.‬‬
‫ﻭﺇﻥ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﺩﺍﺋﻤﺔ ﻣﺴﺘﻤﺮﺓ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻻ ﺑﻞ ﻫﻲ ﻓﻲ ﺯﻣﺎﻧﻨﺎ ﺃﺷﺪ ﻭﺃﻧﻜﻰ‪ .‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﻣﻨﺎ ﺍﻟﻴﻮﻡ ﺃﻥ ﻳﻜﺘﺐ ﻣﺎ ﻛﺘﺒﻪ ﻛﺘﺎﺏ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻓﻲ‬
‫ﺣﺮﺍ ﻓﻲ‬‫ﻓﻀﻼ ﻋﻦ ﻧﻘﺎﺷﻬﻢ ﻓﻴﻤﺎ ﺭﻭﻭﻩ ﻭﺫﻛﺮﻭﻩ‪ .‬ﻫﺬﻩ ﻣﺼﺮ‪ ،‬ﻭﻓﻴﻬﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺩﺏ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ً‬ ‫ً‬ ‫ﻋﺼﺮ ﺍﻟﺘﺪﻭﻳﻦ‪،‬‬
‫ﺍﻓﻜﺎﺭﻩ ﺇﺫﺍ ﺧﻄﺐ ﺃﻭ ﻛﺘﺐ ﺇﻻ ﻓﻴﻤﺎ ﻻ ﻳﻤﺲ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻗﺪ ﻛﺘﺐ ﺍﻟﺪﻛﺘﻮﺭ ﺣﺴﻴﻦ ﻫﻴﻜﻞ ﻛﺘﺎﺑًﺎ ﻓﻲ ﺍﻟﺴﻴﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻟﻢ ﻳﺄﺕ ﻓﻴﻪ ﺑﺄﻛﺜﺮ ﻣﻤﺎ ﻗﺎﻟﻪ ﺍﻷﻭﻟﻮﻥ‪ ،‬ﻷﻧﻪ‬
‫ﻣﻄﻼ ﻋﻠﻴﻪ ﺑﻌﻤﺎﺋﻤﻪ ﺍﻟﻤﻜﻮﺭﺓ ﻋﻠﻰ ﺍﻟﻠﺠﺎﺟﺔ ﺗﺮﻗﺒﻪ ﺑﻌﻴﻦ ﺍﻟﻐﻀﺐ ﺇﺫﺍ ﺣﺎﺩ ﻋﻦ‬ ‫ً‬ ‫ﺣﺮﺍ ﻭﻫﻮ ﻳﺮﻯ ﺍﻟﺠﺎﻣﻊ ﺍﻷﺯﻫﺮ‬ ‫ﻏﻴﺮ ﺣﺮ ﻓﻴﻤﺎ ﻳﻜﺘﺐ ﻭﻳﻘﻮﻝ‪ .‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ً‬
‫ﻁﺮﻳﻘﻬﺎ ﻟﻜﻲ ﺗﺜﻮﺭ ﻋﻠﻴﻪ ﻭﺗﻤﻮﺭ ﻭﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺍﻟﺴﻮﺍﺩ ﺍﻷﻋﻈﻢ‪ .‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﺃﻳﻨﻤﺎ ﻭﺟﺪﺕ ﻭﺟﺪ ﺍﻟﺮﻳﺎء ﻓﻬﻮ ﻣﻌﻬﺎ ﻻ ﻳﻔﺎﺭﻗﻬﺎ ﻓﻲ ﻛﻞ ﺯﻣﺎﻥ‬
‫ﻭﻣﻜﺎﻥ‪ .‬ﻭŠ ﺩﺭ ﺃﺑﻲ ﺍﻟﻌﻼء ﺇﺫ ﻗﺎﻝ‪:‬‬
‫ﺃﺭﺍﺋﻴﻚ ﻓﻠﻴﻐﻔﺮ ﻟﻲ ﷲ ﺯﻟﺘﻲ \ ﻓﺪﻳﻨﻲ ﻭﺩﻳﻦ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺭﻳﺎء‬
‫ﻭﺍﻟﺮﻳﺎء‪ ،‬ﻗﺒﺤﻪ ﷲ‪ ،‬ﻣﻦ ﺃﻛﺒﺮ ﺍﻟﺮﺫﺍﺋﻞ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ ﻷﻥ ﻓﻴﻪ ﺍﻟﺘﻤﻮﻳﻪ ﻭﺍﻟﺘﻀﻠﻴﻞ ﻭﻛﻼﻫﻤﺎ ﻣﻦ ﺳﻤﻮﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ...‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻓﻲ ﺍﻟﺰﻣﺎﻥ‬
‫ﺍﻟﺬﻱ ﻧﺸﺄ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻮﺍ ﻛﺘﺒًﺎ ﻓﻲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﻧﺸﺄ ﺃﻧﺎﺱ ﻣﻦ ﺍﻟﺰﻧﺎﺩﻗﺔ ﺃﻳﻀًﺎ ﻭﻫﻢ ﺃﺣﺮﺍﺭ ﻓﻲ ﺃﻓﻜﺎﺭﻫﻢ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻟﻢ ﻳﺮﺩﻭﺍ ﻋﻠﻰ ﻫﺆﻻء ﻣﺎ ﻗﺎﻟﻮﻩ ﻓﻲ‬
‫ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ ﻗﺪ ﻧﺸﺄ ﻣﻌﻬﻢ ﺃﻧﺎﺱ ﻣﻦ ﺍﻟﺰﻧﺎﺩﻗﺔ ﺃﻳﻀًﺎ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻟﻴﺴﻮﺍ ﺑﺄﺣﺮﺍﺭ ﻓﻲ ﺃﻓﻜﺎﺭﻫﻢ ﻛﻤﺎ ﺗﻘﻮﻝ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ ﻋﻘﻮﺑﺔ ﺍﻟﺰﻧﺪﻳﻖ ﺍﻟﻘﺘﻞ ﺇﺫﺍ ﺗﻜﻠﻢ‬
‫ﻛﺜﻴﺮﺍ ﻣﻦ ﺍﻟﺰﻧﺎﺩﻗﺔ‪ ،‬ﻭﻟﻢ ﻳﻜﺘﻔﻮﺍ ﺑﻘﺘﻠﻬﻢ ﺑﻞ ﻣﺤﻮﺍ ﻛﻞ ﻣﺎ ﻛﺘﺒﻮﻩ ﻭﻁﻤﺴﻮﺍ ﻛﻞ ﺃﺛﺮ ﺗﺮﻛﻮﻩ‪ ،‬ﻓﺄﻳﻦ ﻣﺎ ﻛﺘﺒﻪ ﺃﻭﻟﺌﻚ‬ ‫ً‬ ‫ﺑﻤﺎ ﻳﺨﺎﻟﻒ ﺍﻟﺪﻳﻦ‪ .‬ﻭﻗﺪ ﻗﺘﻞ ﺍﻟﻌﺒﺎﺳﻴﻮﻥ‬
‫ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﺃﻳﻦ ﺍﻟﺪﺍﻣﻎ ﻻﺑﻦ ﺍﻟﺮﻭﺍﻧﺪﻱ‪.5‬‬
‫ﻭﻳﻀﻴﻒ ﻣﻌﺮﻭﻑ ﺍﻟﺮﺻﺎﻓﻲ‪:‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺒﻼﻏﺔ ﻣﻦ ﺍﻟﺘﺒﻠﻴﻎ ‪ ...‬ﻓﺎﻟﻤﻘﺼﻮﺩ ﻣﻦ ﺟﻤﻴﻊ ﻁﺮﻕ ﺍﻟﺒﻼﻏﺔ ﻭﻣﻨﺎﺣﻴﻬﺎ ﻫﻮ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺇﻓﻬﺎﻡ ﺍﻟﻤﻌﻨﻰ ﻟﻠﻤﺨﺎﻁﺐ ﻋﻠﻰ ﻭﺟﻪ ﻳﻜﻮﻥ ﺃﺣﺴﻦ ﻭﻗﻌًﺎ‬
‫ﺗﺄﺛﻴﺮﺍ ﻓﻲ ﻧﻔﺴﻪ‪ .‬ﻓﻜﻞ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻔﻬﻢ ﻣﺨﺎﻁﺒﻪ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺬﻱ ﺣﺎﻙ ﻓﻲ ﺻﺪﺭﻩ ﻭﺟﺎﻝ ﻓﻲ ﺧﺎﻁﺮﻩ ﺑﺄﺳﻠﻮﺏ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﺒﻼﻏﺔ ﻓﻬﻮ‬ ‫ً‬ ‫ﻓﻲ ﺳﻤﻌﻪ ﻭﺃﺷﺪ‬
‫ﺑﻠﻴﻎ ﻭﻓﻲ ﻛﻼﻣﻪ ﺑﻼﻏﺔ‪ .‬ﻓﺎﻹﻓﻬﺎﻡ ﻫﻮ ﺍﻟﻤﺤﻮﺭ ﺍﻟﺬﻱ ﻳﺪﻭﺭ ﻋﻠﻴﻪ ﻓﻠﻚ ﺍﻟﺒﻼﻏﺔ‪ .‬ﻭﺍﻟﻜﻼﻡ ﻳﺒﻌﺪ ﻋﻦ ﺍﻟﺒﻼﻏﺔ ﻗﺪﺭ ﺑﻌﺪﻩ ﻋﻦ ﻓﻬﻢ ﺍﻟﻤﺨﺎﻁﺐ ﻭﻳﻘﺮﺏ ﻣﻨﻬﺎ ﻗﺪﺭ‬
‫ﻗﺮﺑﻪ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻤﺎﺭﻱ ﻓﻲ ﻫﺬﺍ ﺇﻻ ﻣﻌﺎﻧﺪ‪ .‬ﺇﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻣﺘﻔﺎﻭﺗﺔ ﻓﻲ ﺑﻼﻏﺘﻬﺎ‪ ،‬ﺑﻞ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﻳﺘﻤﺸﻰ ﻣﻊ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﺑﻞ ﻓﻴﻬﺎ ﻣﺎ ﻻ ﻳﺘﻤﺸﻰ ﺑﻈﺎﻫﺮﻩ ﻣﻊ‬
‫ﺍﻟﻤﻌﻘﻮﻝ‪ .‬ﻓﻤﻨﻬﺎ ﻣﺎ ﻫﻮ ﻏﻴﺮ ﻣﻔﻬﻮﻡ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻻ ﻳﺒﻠﻐﻪ ﺍﻟﻔﻬﻢ ﺇﻻ ﺑﺘﺄﻭﻳﻞ ﻭﺗﻘﺪﻳﺮ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺒﺪﻋﺔ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ ﻗﺎﺋﻞ ﺑﺬﻟﻚ ﻭﻣﻌﺘﺮﻑ ﺑﻪ‪ .‬ﻓﻔﻲ‬
‫ﺏ َﻭﺃُﺧ َُﺮ ُﻣﺘَﺸَﺎ ِﺑ َﻬﺎﺕٌ « )‪.6(7 :3\89‬‬ ‫َﺎﺏ ﻣِ ْﻨﻪ ُ ﺁَﻳَﺎﺕٌ ُﻣ ْﺤ َﻜ َﻤﺎﺕٌ ﻫ ﱠُﻦ ﺃ ُ ﱡﻡ ْﺍﻟ ِﻜﺘ َﺎ ِ‬
‫ﻋﻠَﻴْﻚَ ْﺍﻟ ِﻜﺘ َ‬ ‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪» :‬ﻫ َُﻮ ﺍﻟﱠﺬِﻱ ﺃ َ ْﻧﺰَ َﻝ َ‬
‫ﻭﻳﺸﺎﺭ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﻣﻦ ﻳﺠﺮﺅ ﻋﻠﻰ ﻣﻮﺍﺟﻬﺔ ﺗﺤﺪﻱ ﺍﻹﻋﺠﺎﺯ ﺍﻟﺒﻼﻏﻲ ﻳﺘﻌﺮﺽ ﻟﻠﻤﺨﺎﻁﺮ ﻭﻳُﻤﻨﻊ ﻛﺘﺎﺑﻪ‪ ،‬ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﻛﺘﺎﺏ ﺃﻧﻴﺲ ﺷﻮﺭﻭﺱ ﺍﻟﻤﻌﻨﻮﻥ »ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﻀﺎ ﻓﻲ ﻣﻮﻗﻒ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ .‬ﻓﻤﻦ ﻳﺘﺤﺪﻯ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﺘﺤﺪﻱ ﻭﻓﻘًﺎ ﻟﻤﻌﺎﻳﻴﺮﻩ ﺩﻭﻥ ﺗﻬﺪﻳﺪ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻭﺇﻻ ﻟﻢ ﻳﻌﺪ ﺗﺤﺪﻳًﺎ ﺑﻞ‬ ‫ﺍﻟﺤﻖ«‪ .7‬ﻣﻤﺎ ﻳﺸﻜﻞ ﺗﻨﺎﻗ ً‬
‫ﺗﻬﺪﻳﺪ ًﺍ‪.‬‬

‫ﺑﺪﻭﻱ‪ :‬ﻣﻦ ﺗﺎﺭﻳﺦ ﺍﻹﻟﺤﺎﺩ ﻓﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪.177‬‬ ‫‪1‬‬

‫ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺍﻟﺠﺰء ‪ ،2‬ﺹ ‪.314‬‬ ‫‪2‬‬

‫ﺍﻟﻤﻠﻞ ﻭﺍﻟﻨﺤﻞ ﺍﻟﺸﻬﺮﺳﺘﺎﻧﻲ‪ :‬ﺍﻟﻤﻠﻞ ﻭﺍﻟﻨﺤﻞ‪ ،‬ﺍﻟﺠﺰء ﺍﻷﻭﻝ‪ ،‬ﺹ ‪.(http://goo.gl/tXuel2) 52‬‬ ‫‪3‬‬

‫ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ ‪.77‬‬ ‫‪4‬‬

‫ﺍﻟﺮﺻﺎﻓﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ‪ ،‬ﺹ ‪.601-600‬‬ ‫‪5‬‬

‫ﺍﻟﺮﺻﺎﻓﻲ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ‪ ،‬ﺹ ‪ .617-616‬ﻭﻗﺪ ﺃﻋﻄﻰ ﻋﺪﺓ ﺃﻣﺜﻠﺔ ﻵﻳﺎﺕ ﻻ ﺗﺘﻔﻖ ﻭﺍﻟﺒﻼﻏﺔ )ﺹ ‪.(642-617‬‬ ‫‪6‬‬

‫ﻳﻤﻜﻦ ﻗﺮﺍءﺓ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺗﺮﺟﻤﺘﻪ ﺑﺎﻹﻧﻜﻠﻴﺰﻳﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪ .http://goo.gl/PsHQ5L‬ﻭﻗﺪ ﺗﻢ ﻣﻨﻊ ﻗﺮﺍءﺗﻪ ﻣﻦ ﻗﺒﻞ ﺍﻷﺯﻫﺮ )‪.(http://goo.gl/P2wqVO‬‬ ‫‪7‬‬

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‫ﻭﻫﻨﺎﻙ ﺃﻳﻀًﺎ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻜﺘﺐ ﻭﺍﻟﻤﻘﺎﻻﺕ ﺣﻮﻝ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻐﻴﺒﻲ ﻭﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺮﺁﻥ ﻫﺪﻓﻬﺎ ﺇﺛﺒﺎﺕ ﺃﻧﻪ ﻣﻨﺰﻝ ﻣﻦ ﻋﻨﺪ ﷲ‪ .‬ﻓﻴﻘﻮﻝ ﻣﺆﻟﻔﻮﻫﺎ ﺇﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﻌﻠﻮﻣﺎﺕ‬
‫ﻛﺎﻧﺖ ﻣﺠﻬﻮﻟﺔ ﻓﻲ ﺯﻣﻦ ﺍﻟﻨﺒﻲ‪ ،‬ﻣﻤﺎ ﻳﺒﻴﻦ ﺃﻥ ﻣﺼﺪﺭ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﷲ ﺍﻟﻌﻠﻴﻢ‪ .‬ﻭﻧﺠﺪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﺩﻋﺎءﺍﺕ ﺃﻳﻀًﺎ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻤﺴﻴﺤﻴﻴﻦ‪ .‬ﻭﻗﺪ ﺑﺤﺚ ﺍﻟﺒﻌﺾ ﻋﻦ‬
‫ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ ﺑﻘﺼﺪ ﺍﻻﺳﺘﻬﺰﺍء ﺑﺄﺩﻋﻴﺎء ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .1‬ﻭﻳﻘﻮﻝ ﺧﺎﻟﺪ ﻣﻨﺘﺼﺮ ﻓﻲ ﻫﺬﻩ ﺍﻟﺨﺼﻮﺹ‪:‬‬
‫ﺇﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻫﻢ ﻭﺃﻛﺬﻭﺑﺔ ﻛﺒﺮﻯ ﻳﺴﺘﺮﺯﻕ ﻣﻨﻬﺎ ﺍﻟﺒﻌﺾ ﻭﻳﺠﻌﻠﻮﻥ ﻣﻨﻬﺎ ﺑﻴﺰﻧﺲ‪ ...‬ﻣﻦ ﻳﺮﻭﺟﻮﻥ ﻟﻺﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ‬
‫ﻻ ﻳﺤﺘﺮﻣﻮﻥ ﺍﻟﻌﻘﻞ ﺑﻞ ﻳﺘﻌﺎﻣﻠﻮﻥ ﻣﻌﻨﺎ ﻛﺒﻠﻬﺎء ﻭﻣﺘﺨﻠﻔﻴﻦ ﻣﺎ ﻋﻠﻴﻨﺎ ﺇﻻ ﺍﻥ ﻧﻔﺘﺢ ﺃﻓﻮﺍﻫﻨﺎ ﻣﻨﺪﻫﺸﻴﻦ ﻭﻣﺴﺒﺤﻴﻦ ﺑﻤﻌﺠﺰﺍﺗﻬﻢ ﺑﻌﺪ ﻛﻼﻣﻬﻢ ﺍﻟﻤﻠﻔﻮﻑ ﺍﻟﻐﺎﻣﺾ‬
‫ﺍﻟﺬﻱ ﻳﻌﺠﺐ ﻣﻌﻈﻢ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺴﺒﺐ ﺍﻟﺪﻭﻧﻴﺔ ﺍﻟﺘﻲ ﻳﺤﺴﻮﻥ ﺑﻬﺎ ﻭﻋﻘﺪﺓ ﺍﻟﻨﻘﺺ ﺍﻟﺘﻲ ﺗﺘﻤﻠﻜﻬﻢ ﻭﺍﻟﻔﺠﻮﺓ ﺍﻟﺘﻲ ﻣﺎ ﺯﺍﻟﺖ ﺗﺘﺴﻊ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺍﻟﻐﺮﺏ ﻓﻠﻢ ﻧﻌﺪ ﻧﻤﻠﻚ‬
‫ﻣﻦ ﻣﺘﺎﻉ ﺍﻟﺤﻴﺎﺓ ﺇﻻ ﺃﻥ ﻧﻐﻴﻈﻬﻢ ﺑﺄﻧﻨﺎ ﺍﻷﺟﺪﻉ ﻭﺍﻷﻓﻀﻞ ﻭﺃﻥ ﻛﻞ ﻣﺎ ﻳﻨﻌﻤﻮﻥ ﺑﻪ ﻭﻣﺎ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ ﻣﻦ ﻋﻠﻮﻡ ﻭﺗﻜﻨﻮﻟﻮﺟﻴﺎ ﺗﺤﺪﺙ ﻋﻨﻬﺎ ﻗﺮﺁﻧﻨﺎ ﻗﺒﻠﻬﻢ ﺑﺄﻟﻒ‬
‫ﻭﺃﺭﺑﻌﻤﺎﺋﺔ ﺳﻨﺔ‪.2‬‬
‫ﺳﺎﺧﺮﺍ‪:‬‬
‫ً‬ ‫ﻭﻳﻀﻴﻒ‬
‫ﻳﺼﻒ ﺷﺎﻋﺮﻧﺎ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻤﺘﻨﺒﻲ ﺍﻟﺤﻤﻰ ﻓﻲ ﺍﻟﺒﻴﺖ ﺍﻟﺸﻬﻴﺮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﺯﺍﺋﺮﺗﻲ ﻛﺄﻥ ﺑﻬﺎ ﺣﻴﺎء \ ﻓﻠﻴﺲ ﺗﺰﻭﺭ ﺇﻻ ﻓﻲ ﺍﻟﻈﻼﻡ‬
‫ﻭﺑﻌﺪ ﻗﺮﺍءﺓ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻤﻤﻜﻦ ﺗﺪﺑﻴﺞ ﻭﺍﺧﺘﺮﺍﻉ ﻋﺪﺓ ﺃﺑﺤﺎﺙ ﻓﻲ ﺟﺎﻣﻌﺎﺕ ﺑﻮﺭﻛﻴﻨﺎﻓﺎﺳﻮ ﻭﺟﺰﺭ ﺍﻟﻘﻤﺮ ﻭﺍﻷﺳﻜﻴﻤﻮ ﺗﺘﺤﺪﺙ ﻋﻦ ﺃﻥ ﺃﻏﻠﺐ ﺃﻧﻮﺍﻉ ﺍﻟﺤﻤﻰ‬
‫ﺗﺘﺼﺎﻋﺪ ﺣﺪﺗﻬﺎ ﻓﻲ ﺍﻟﻠﻴﻞ ﻭﺑﻬﺬﺍ ﻧﺜﺒﺖ ﺃﻥ ﺍﻟﻤﺘﻨﺒﻲ ﻟﻢ ﻳﻜﻦ ﻛﺎﺫﺑًﺎ ﺣﻴﻦ ﺍﺩﻋﻰ ﺍﻟﻨﺒﻮﺓ‪ ...‬ﺇﻟﺦ! ﺻﺪﻗﻮﻧﻲ ﻟﻴﺴﺖ ﻫﺬﻩ ﺳﺨﺮﻳﺔ ﻭﻟﻜﻨﻪ ﻧﻔﺲ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻪ‬
‫ﺯﻏﻠﻮﻝ ﺍﻟﻨﺠﺎﺭ ﻓﻲ ﺻﻔﺤﺘﻪ ﺍﻟﻤﺆﺟﺮﺓ ﺑﺠﺮﻳﺪﺓ ﺍﻷﻫﺮﺍﻡ ﺍﻟﻤﻮﻗﺮﺓ‪.3‬‬
‫ُﻄﻔَ ٍﺔ ِﺇﺫَﺍ ﺗ ُ ْﻤﻨَﻰ )‪:53\23‬‬ ‫ﺍﻟﺰ ْﻭ َﺟ ْﻴ ِﻦ ﺍﻟﺬﱠﻛ ََﺮ َﻭ ْﺍﻷ ُ ْﻧﺜَﻰ ﻣِ ْﻦ ﻧ ْ‬
‫ﻭﻧﻨﻘﻞ ﻋﻨﻪ ﻭﺍﺣﺪ ًﺍ ﻣﻦ ﻋﺪﺓ ﺃﻣﺜﻠﺔ ﻳﺒﻴﻦ ﻓﻴﻬﺎ ﻛﻴﻒ ﻳﺘﻢ ﺍﻟﺘﻼﻋﺐ ﺑﺎﻵﻳﺎﺕ‪ .‬ﻓﺴﻮﺭﺓ ﺍﻟﻨﺠﻢ ﺗﻘﻮﻝ‪َ :‬ﻭﺃَﻧﱠﻪُ َﺧﻠَﻖَ ﱠ‬
‫‪ .(46-45‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻣﻬﺎ ﺩﻋﺎﺓ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻹﺛﺒﺎﺕ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺳﺒﻖ ﺍﻟﻐﺮﺏ ﻓﻲ ﺇﺛﺒﺎﺕ ﺃﻥ ﺍﻟﺮﺟﻞ ﻫﻮ ﺍﻟﻤﺴﺆﻭﻝ ﻋﻦ ﺗﺤﺪﻳﺪ ﺟﻨﺲ ﺍﻟﻤﻮﻟﻮﺩ‪ .‬ﻭﻳﺬﻛﺮ ﺷﻌﺮ‬
‫ﺯﻭﺟﺔ ﺃﺑﻲ ﺣﻤﺰﺓ ﺍﻟﻌﻴﻨﻲ ﻭﺍﻟﺬﻱ ﻫﺠﺮﻫﺎ ﺑﻌﺪ ﺃﻥ ﻭﻟﺪﺕ ﺑﻨﺘ ًﺎ ﻓﻘﺎﻟﺖ‪:‬‬
‫ﻣﺎ ﻷﺑﻲ ﺣﻤﺰﺓ ﻻ ﻳﺄﺗﻴﻨﺎ \ ﻅﻞ ﻓﻲ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﻳﻠﻴﻨﺎ‬
‫ﻏﻀﺒﺎﻥ ﺃﻻ ﻧﻠﺪ ﺍﻟﺒﻨﻴﻨﺎ \ ﺗﺎŠ ﻣﺎ ﺫﻟﻚ ﻓﻲ ﺃﻳﺪﻳﻨﺎ‬
‫ﻭﻧﺤﻦ ﻛﺄﺭﺽ ﻟﺰﺍﺭﻋﻬﺎ \ ﻧﻨﺒﺖ ﻣﺎ ﻗﺪ ﺯﺭﻋﻮﻩ ﻓﻴﻨﺎ‬
‫‪4‬‬
‫ﻓﻬﻞ ﻧﺼﺮﺥ ﻛﻤﺎ ﺻﺮﺥ ﺍﻹﻋﺠﺎﺯﻳﻮﻥ ﻭﻧﻘﻮﻝ ﺇﻥ ﻫﺬﻩ ﺍﻟﻤﺮﺃﺓ ﺍﻟﺒﺪﻭﻳﺔ ﺍﻟﺒﺴﻴﻄﺔ ﻳﺘﺴﺎﻗﻂ ﻣﻦ ﻓﻤﻬﺎ ﺇﻋﺠﺎﺯ ﻋﻠﻤﻲ ﻭﻳﺠﺐ ﺃﻥ ﻧﻘﻴﻢ ﻟﻬﺎ ﻣﻘﺎ ًﻣﺎ ﻭﻛﻌﺒﺔ؟‬
‫ﻭﻛﻤﺎ ﻳﺸﻴﺮ ﺧﺎﻟﺪ ﻣﻨﺘﺼﺮ‪ ،‬ﻓﺈﻥ ﺇﻗﺤﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻳﺆﺩﻱ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﺇﻟﻰ ﺿﻴﺎﻉ ﻛﻞ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻓﺎﻟﻘﺮﺁﻥ ﻟﻴﺲ ﻛﺘﺎﺑًﺎ ﻋﻠﻤﻴًﺎ ﺑﻞ ﻛﺘﺎﺏ‬
‫ﺇﻋﺠﺎﺯﺍ ﻋﻠﻤﻴًﺎ ﻳﺠﺒﺮ ﺍﻵﺧﺮﻳﻦ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻌﻜﺲ ﻭﻫﻮ ﻣﺎ‬ ‫ً‬ ‫ﻫﺪﺍﻳﺔ‪ ،‬ﻛﻠﻢ ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﻟﻤﻴﻼﺩﻱ ﻋﻠﻰ ﻗﺪﺭ ﻋﻘﻮﻟﻬﻢ ﻭﻣﻌﻠﻮﻣﺎﺗﻬﻢ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺳﻴﻀﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻧﻔﺴﻬﻢ ﻓﻲ ﺣﻴﺮﺓ‪ .‬ﻭﻟﻴﺲ ﻋﺠﺒًﺎ ﺇﻥ ﺭﺃﻳﻨﺎ ﺍﻟﻴﻮﻡ ﻣﻮﺟﺔ ﻣﻦ ﺍﻹﻟﺤﺎﺩ ﻟﻢ ﻳﺴﺒﻖ ﻟﻬﺎ ﻣﺜﻴﻞ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺳﺒﺒﻬﺎ ﻟﻐﻂ ﺍﻟﻤﻬﺮﺟﻴﻦ ﻭﺗﺠﺎﺭ‬
‫ﺍﻟﺪﻳﻦ‪ .‬ﻭﻟﻠﻌﻠﻢ‪ ،‬ﻓﻘﺪ ﺫﺍﻕ ﺍﻟﻐﺮﺏ ﺫﺍﺗﻪ ﻭﻳﻼﺕ ﺍﻟﺮﺑﻂ ﺑﻴﻦ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ‪ .‬ﻭﻻ ﺩﺍﻉ ﻫﻨﺎ ﻟﻠﺘﺬﻛﻴﺮ ﺑﻤﺤﺎﻛﻤﺔ ﺟﺎﻟﻴﻠﻴﻮ ﻷﻧﻪ ﻗﺎﻝ ﺑﺪﻭﺭﺍﻥ ﺍﻷﺭﺽ ﺣﻮﻝ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺍﻟﺘﻲ‬
‫ﺗﻮﺍﺯﻳﻬﺎ ﻓﺘﻮﻯ ﺍﺑﻦ ﺑﺎﺯ ﺍﻟﺬﻱ ﻳﻜﻔﺮ ﻣﻦ ﻳﻘﻮﻝ ﺑﺪﻭﺭﺍﻥ ﺍﻷﺭﺽ ﻭﻋﺪﻡ ﺟﺮﻳﺎﻥ ﺍﻟﺸﻤﺲ ﻭﻳﻄﺎﻟﺐ ﺑﻘﺘﻠﻪ ﻛﻤﺮﺗﺪ‪.5‬‬
‫ﻭﻗﺪ ﺃﺩﻯ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺄﻥ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﷲ ﺇﻟﻰ ﻭﻟﻊ ﺑﻌﻤﻠﻴﺎﺕ ﺣﺴﺎﺑﻴﺔ ﻳﺒﻐﻲ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺍﻟﻤﺼﺎﺑﻮﻥ ﺑﻬﺬﺍ ﺍﻟﺪﺍء ﺇﺛﺒﺎﺕ ﺍﻋﺘﻘﺎﺩﻫﻢ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺃﻭﻝ‬
‫ﻣﻦ ﺳﻠﻚ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺪﻛﺘﻮﺭ ﺭﺷﺎﺩ ﺧﻠﻴﻔﺔ‪ .‬ﻓﻘﺪ ﻧّﺒﱠﻪ ﺇﻟﻰ ﺗﻤﻴﺰ ﺍﻟﺮﻗﻢ ‪ 19‬ﻓﻲ ﺍﻟﻘﺮﺁﻥ )ﻭﻫﻮ ﺍﻟﺮﻗﻢ ﺍﻟﺬﻱ ﺟﺎء ﻓﻲ ﺍﻵﻳﺔ ‪ .(30 :74\4‬ﻭﻗﺪ ﺍﺳﺘﻘﺒﻞ‬
‫ﺍﻟﻤﺴﻠﻤﻮﻥ ﻧﻈﺮﻳﺘﻪ ﻫﺬﻩ ﺑﺎﻟﺘﺰﻣﻴﺮ ﻭﺍﻟﺘﻄﺒﻴﻞ ﻭﺍﻟﺘﻬﻠﻴﻞ‪ .‬ﺇﻻ ﺃﻥ ﺣﺴﺎﺑﺎﺗﻪ ﺍﺻﻄﺪﻣﺖ ﺑﺂﻳﺘﻴﻦ ﺃﻓﺴﺪﺕ ﻋﻠﻴﻪ ﻧﻈﺮﻳﺘﻪ ﻭﻫﻤﺎ ﺍﻵﻳﺘﺎﻥ ‪ 128 :9\113‬ﻭ‪ :129‬ﻟَﻘَﺪْ َﺟﺎ َء ُﻛ ْﻢ‬
‫ﻋﻠَ ْﻴ ِﻪ ﺗ ََﻮ ﱠﻛ ْﻠﺖُ َﻭﻫ َُﻮ َﺭﺏﱡ ْﺍﻟ َﻌ ْﺮ ِﺵ‬ ‫} ُ َﻻ ﺇِﻟَﻪَ ﺇِ ﱠﻻ ﻫ َُﻮ َ‬ ‫ﻲ ﱠ‬ ‫ﺴ ِﺒ َ‬‫ﺅُﻭﻑ َﺭﺣِ ﻴ ٌﻢ ﻓَﺈ ِ ْﻥ ﺗ ََﻮﻟﱠ ْﻮﺍ ﻓَﻘُ ْﻞ َﺣ ْ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﺑِ ْﺎﻟ ُﻤﺆْ ِﻣﻨِﻴﻦَ َﺭ ٌ‬ ‫ﻳﺺ َ‬ ‫ﻋﻠَ ْﻴ ِﻪ َﻣﺎ َ‬
‫ﻋﻨِﺘ ﱡ ْﻢ َﺣ ِﺮ ٌ‬ ‫ﻳﺰ َ‬ ‫ﻋ ِﺰ ٌ‬‫ﺳﻮ ٌﻝ ﻣِ ْﻦ ﺃ َ ْﻧﻔُ ِﺴ ُﻜ ْﻢ َ‬ ‫َﺭ ُ‬
‫ﻭﻓﻌﻼ ﻗﺎﻡ ﺑﺤﺬﻓﻬﻤﺎ ﻣﻦ ﺗﺮﺟﻤﺘﻪ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ ﻟﻠﻘﺮﺁﻥ‪ .6‬ﺇﻻ ﺃﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻢ ﻳﺘﻨﺒﻬﻮﺍ ﻣﻨﻪ ﺇﻻ ﺑﻌﺪﻣﺎ ﺃﻋﻠﻦ‬ ‫ً‬ ‫ْﺍﻟ َﻌﻈِ ِﻴﻢ‪ .‬ﻓﺤﻜﻢ ﻋﻠﻴﻬﻤﺎ ﺑﺄﻧﻬﻤﺎ ﺷﻴﻄﺎﻧﻴﺘﺎﻥ ﻭﻁﺎﻟﺐ ﺑﺤﺬﻓﻬﻤﺎ‪.‬‬
‫ﻋﻦ ﺭﺃﻳﻪ ﻓﻲ ﺃﻥ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻫﻮ ﻣﻦ ﺻﻨﻊ ﺍﻟﺸﻴﻄﺎﻥ‪ ،7‬ﻭﺃﻧﻪ ﺭﺳﻮﻝ ﻣﺮﺳﻞ ﻣﻦ ﻋﻨﺪ ﷲ ﻣﻌﺘﻤﺪ ًﺍ ﻓﻲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻵﻳﺔ ‪َ :81 :3\89‬ﻭﺇِﺫْ ﺃ َ َﺧﺬ َ ﱠ‬
‫} ُ ﻣِﻴﺜَﺎﻕَ ﺍﻟﻨﱠﺒِﻴِّﻴﻦَ‬
‫ﻋﻠَﻰ ﺫ َ ِﻟ ُﻜ ْﻢ ﺇِﺻ ِْﺮﻱ ﻗَﺎﻟُﻮﺍ ﺃ َ ْﻗ َﺮ ْﺭﻧَﺎ ﻗَﺎ َﻝ ﻓَﺎ ْﺷ َﻬﺪ ُﻭﺍ َﻭﺃَﻧَﺎ‬
‫ﺼ ُﺮﻧﱠﻪ ُ ﻗَﺎ َﻝ ﺃَﺃ َ ْﻗ َﺮ ْﺭﺗ ُ ْﻢ َﻭﺃ َ َﺧﺬْﺗ ُ ْﻢ َ‬
‫ِﻕ ِﻟ َﻤﺎ َﻣﻌَ ُﻜ ْﻢ ﻟَﺘُﺆْ ﻣِ ﻨُ ﱠﻦ ﺑِ ِﻪ َﻭﻟَﺘ َ ْﻨ ُ‬ ‫ﺏ َﻭﺣِ ْﻜ َﻤ ٍﺔ ﺛ ُ ﱠﻢ َﺟﺎ َءﻛُ ْﻢ َﺭﺳُﻮ ٌﻝ ُﻣ َ‬
‫ﺼﺪ ّ ٌ‬ ‫ﻟَ َﻤﺎ ﺁَﺗ َ ْﻴﺘ ُ ُﻜ ْﻢ ﻣِ ْﻦ ِﻛﺘ َﺎ ٍ‬
‫ﺸﺎ ِﻫﺪِﻳﻦَ‪ .‬ﻛﻤﺎ ﺍﺩﻋﻰ ﺍﻥ ﺍﺳﻤﻪ ﺭﺷﺎﺩ ﺟﺎء ﺫﻛﺮﻩ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 29 :40\60‬ﻭ‪ .38 :40\60‬ﻓﺼﺪﺭﺕ ﺿﺪﻩ ﻓﺘﻮﻯ ﺍﻋﺘﺒﺮﺗﻪ ﻣﺮﺗﺪ ًﺍ ﻋﻦ ﺍﻹﺳﻼﻡ ‪ ،‬ﻗﺎﻡ‬
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‫َﻣﻌَ ُﻜ ْﻢ ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫ﻋﻠﻰ ﺃﺛﺮﻫﺎ ﺃﺣﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺑﺎﻏﺘﻴﺎﻟﻪ ﻋﺎﻡ ‪ .1990‬ﻭﻗﺪ ﺣﺬﺍ ﺣﺬﻭ ﺭﺷﺎﺩ ﺧﻠﻴﻔﺔ ﺗﻠﻤﻴﺬﻩ ﺍﻟﺘﺮﻛﻲ ﺃﺩﻳﺐ ﻳﻮﻛﺴﻞ ﺍﻟﺬﻱ ﻫﺎﺟﺮ ﺇﻟﻰ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﻤﺘﺤﺪﺓ ﺑﻔﻀﻞ ﻭﺳﺎﻁﺘﻪ ‪.‬‬
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‫ﺇﻋﺠﺎﺯﺍ‪ .‬ﻳﻘﻮﻝ ﺟﻠﻐﻮﻡ ﻓﻲ ﻛﺘﺎﺑﻪ ﻣﻌﺠﺰﺓ‬ ‫ً‬ ‫ﺇﻋﺠﺎﺯﺍ‪ ،‬ﺗﻤﺎ ًﻣﺎ ﻛﻤﺎ ﺭﺃﻯ ﺍﻟﺒﻌﺾ ﺳﺎﺑﻘًﺎ ﻓﻲ ﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﺃﻳﻀًﺎ‬ ‫ً‬ ‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﻓﻲ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺤﺎﻟﻲ ﻟﻠﻘﺮﺁﻥ‬
‫ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻧﻲ‪:‬‬
‫ﺇﻥ ﻏﻴﺎﺏ ﺣﻘﻴﻘﺔ ﺗﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺟﻌﻞ ﺍﻟﺒﻌﺾ ﻳﺘﺼﻮﺭ ﺃﻥ ﻻ ﺗﺮﺗﻴﺐ ﻟﻪ ﺑﻞ ﻫﻮ ﻓﻮﺿﻮﻱ ﻻ ﻳﺨﻀﻊ ﻷﻱ ﻧﻈﺎﻡ ﻋﻘﻠﻲ ﺃﻭ ﻣﻨﻄﻘﻲ ﻛﻤﺎ ﻭﺻﻔﻪ ﻣﺤﻤﺪ‬
‫ﺃﺭﻛﻮﻥ‪ .‬ﻭﻟﻬﺬﺍ ﻓﺈﻥ ﻣﺴﺆﻭﻟﻴﺔ ﺗﻘﺪﻳﻢ ﺻﻮﺭﺓ ﺻﺤﻴﺤﺔ ﻟﺘﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻟﻶﺧﺮﻳﻦ ﺗﻘﻊ ﻋﻠﻰ ﻋﺎﺗﻘﻨﺎ ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺒﺤﺚ ﻋﻦ ﻛﻞ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﺤﻘﻖ ﻫﺬﺍ‬
‫ﺍﻟﻬﺪﻑ‪ .‬ﻭﻟﻌﻞ ﻓﻲ ﻟﻐﺔ ﺍﻷﺭﻗﺎﻡ ﻣﺎ ﻳﺼﻠﺢ ﻟﺬﻟﻚ‪ .‬ﻓﻠﻤﺎﺫﺍ ﻻ ﺗﻜﻮﻥ ﺇﺣﺪﻯ ﻭﺳﺎﺋﻠﻨﺎ ﻓﻲ ﺗﻘﺪﻳﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻟﻬﻢ؟ ﺃﻟﻴﺲ ﻓﻲ ﻟﻐﺔ ﺍﻷﺭﻗﺎﻡ ﻣﺎ ﻳﻌﻮﺿﻨﺎ ﻋﻦ‬
‫ﺍﻟﻘﺼﻮﺭ ﻓﻲ ﻓﻬﻢ ﺑﻼﻏﺘﻪ؟ ﻭﻟﻤﻦ ﻳﺰﻋﻢ ﺍﻟﺠﻬﻞ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺃﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺠﺪ ﻓﻲ ﻟﻐﺔ ﺍﻷﺭﻗﺎﻡ ﻣﺎ ﻳﻌﻮﺿﻪ ﻋﻦ ﺍﻟﺠﻬﻞ ﺑﻬﺎ؟ ]‪ [...‬ﻓﺈﺫﺍ ﺍﻧﺘﻬﻴﻨﺎ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﺮﺃﻱ‬
‫ﺑﺄﻥ ﺗﺮﺗﻴﺐ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻭﺁﻳﺎﺗﻪ ﻣﻦ ﻋﻨﺪ ﷲ‪ ،‬ﻓﻤﺎ ﺍﻟﻌﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻭﺟ ًﻬﺎ ﻣﻦ ﻭﺟﻮﻩ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻛﺘﺎﺑًﺎ ﻣﺤﻜ ًﻤﺎ ﻣﻨﻈ ًﻤﺎ ﻣﺮﺗﺒًﺎ ﺑﻘﻮﺍﻧﻴﻦ‬

‫ﺍﻧﻈﺮ ﻣﻘﺎﻝ ﺟﻼﻝ ﺣﺒﺶ‪ :‬ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪ ،http://goo.gl/YSpKyU‬ﻭﻣﻘﺎﻝ ﺧﺎﻟﺪ ﻣﻨﺘﺼﺮ‪ :‬ﺃﻛﺬﻭﺑﺔ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ‬ ‫‪1‬‬

‫‪.http://goo.gl/Ty7ONI‬‬
‫ﻣﻨﺘﺼﺮ‪ :‬ﻭﻫﻢ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪.6-5‬‬ ‫‪2‬‬

‫ﻣﻨﺘﺼﺮ‪ :‬ﻭﻫﻢ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪.25‬‬ ‫‪3‬‬

‫ﻣﻨﺘﺼﺮ‪ :‬ﻭﻫﻢ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺹ ‪.29‬‬ ‫‪4‬‬

‫ﺃﻧﻈﺮ ﺑﻦ ﺑﺎﺯ‪ :‬ﺍﻷﺩﻟﺔ ﺍﻟﻨﻘﻠﻴﺔ ﻭﺍﻟﺤﺴﻴﺔ ﻋﻠﻰ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺼﻌﻮﺩ ﺇﻟﻰ ﺍﻟﻜﻮﺍﻛﺐ ﻭﻋﻠﻰ ﺟﺮﻳﺎﻥ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺳﻜﻮﻥ ﺍﻷﺭﺽ‪.‬‬ ‫‪5‬‬

‫ﺃﻧﻈﺮ ﻫﺬﻩ ﺍﻟﺘﺮﺟﻤﺔ )‪.(http://goo.gl/igYkFq‬‬ ‫‪6‬‬

‫ﺍﻧﻈﺮ ﻛﺘﺎﺑﻪ ﺑﺎﻹﻧﻜﻠﻴﺰﻳﺔ ‪ Quran, Hadith and Islam‬ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪.http://goo.gl/3l9Ews‬‬ ‫‪7‬‬

‫ﺍﻧﻈﺮ ﻓﺘﻮﻯ ﺍﻟﻤﺠﻤﻊ ﺍﻟﻔﻘﻬﻲ ﺍﻹﺳﻼﻣﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪.http://goo.gl/pgcTMe‬‬ ‫‪8‬‬

‫ﺍﻧﻈﺮ ﻣﻮﻗﻌﻪ ﺍﻟﻤﺨﺼﺺ ﻟﻨﻈﺮﻳﺔ ﺍﻟﺮﻗﻢ ‪ 19‬ﻛﺒﺮﻫﺎﻥ ﻋﻠﻰ ﺍﻟﻤﺼﺪﺭ ﺍﻹﻟﻬﻲ ﻟﻠﻘﺮﺁﻥ ‪.http://19.org‬‬ ‫‪9‬‬

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‫ﺭﻳﺎﺿﻴﺔ؟ ]‪ [...‬ﺇﻥ ﺳﻤﺔ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﺘﺮﺗﻴﺐ ﻅﺎﻫﺮﺓ ﻓﻲ ﻛﻞ ﻣﺎ ﻓﻲ ﺍﻟﻜﻮﻥ ﻭﻻ ﻳﻨﻜﺮ ﺫﻟﻚ ﺃﺣﺪ‪ .‬ﻓﻠﻤﺎﺫﺍ ﻻ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺬﻟﻚ؟ ﻫﻞ ﻳﺮﺗﺐ ﷲ ﻛﻞ ﺷﻲء ﻓﻲ‬
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‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﺍﻟﺬﺭﺓ ﺇﻟﻰ ﺍﻟﻤﺠﺮﺓ ﻭﻳﺴﺘﺜﻨﻲ ﻣﻦ ﺫﻟﻚ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﻳﻢ؟‬
‫ﻭﻓﻲ ﻧﻘﺎﺵ ﻓﻲ ﻣﻨﺘﺪﻯ ﻳﺪﻋﻰ »ﻣﻠﺘﻘﻰ ﺃﻫﻞ ﺍﻟﺘﻔﺴﻴﺮ« ﻛﺘﺐ ﺟﻠﻐﻮﻡ‪» :‬ﺗﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻫﻮ ﺗﺮﺗﻴﺐ ﺗﻮﻗﻴﻔﻲ ﺗﻢ ﺑﺎﻟﻮﺣﻲ ﻭﻣﻦ ﻋﻨﺪ ﷲ‪ ،‬ﻭﻫﻮ ﺗﺮﺗﻴﺐ ﺭﻳﺎﺿﻲ‬
‫ﻣﺤﻜﻢ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ )ﺗﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻏﻴﺮ ﺗﺮﺗﻴﺐ ﻧﺰﻭﻟﻪ( ﺇﻗﺎﻣﺔ ﺍﻟﺤﺠﺔ ﻋﻠﻰ ﺍﻟﻤﻨﻜﺮﻳﻦ ﻭﺍﻟﻤﻔﺘﺮﻳﻦ ﻷﻟﻮﻫﻴﺔ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻋﺼﺮﻧﺎ ﻫﺬﺍ‪ ،‬ﺑﻠﻐﺔ‬
‫ﺩﻟﻴﻼ ﻋﻠﻰ ﺃﻧﻪ ﻛﺘﺎﺏ‬ ‫ﺍﻷﺭﻗﺎﻡ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﻟﻤﻴﺔ ﺍﻟﻤﺸﺘﺮﻛﺔ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺟﻤﻴﻌًﺎ«‪ .‬ﻭﻳﻀﻴﻒ‪» :‬ﺍﻟﻘﺮﺁﻥ ﻣﺤﺎﻁ ﺑﺴﻴﺎﺝ ﻣﻨﻴﻊ ﻣﻦ ﺍﻷﻧﻈﻤﺔ ﺍﻟﺮﻳﺎﺿﻴﺔ )ﺃﻧﻈﻤﺔ ﺍﻟﺤﻤﺎﻳﺔ( ً‬
‫ﺇﻟﻬﻲ ﻭﻟﻴﺲ ﻣﻦ ﺗﺄﻟﻴﻒ ﺍﻟﻨﺒﻲ‪ ،‬ﺃﻭ ﻏﻴﺮﻩ ﻛﻤﺎ ﻳﺰﻋﻢ ﺧﺼﻮﻡ ﺍﻟﻘﺮﺁﻥ«‪ .2‬ﻭﻫﺬﺍ ﺍﻟﻤﺆﻟﻒ ﻳﺮﻳﺪ ﺃﻥ ﻳﺜﺒﺖ ﺇﻋﺠﺎﺯ ﺗﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺧﻼﻝ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ‪ ،‬ﺍﺑﺘﺪﺍ ًء‬
‫ﻣﻦ ﻣﻘﺪﻣﺔ ﻻ ﺇﺛﺒﺎﺕ ﻟﻬﺎ‪ .‬ﻓﻤﻦ ﺃﻳﻦ ﺟﺎء ﻫﺬﺍ ﺍﻟﻤﺆﻟﻒ ﻭﻏﻴﺮﻩ ﺑﻤﻘﻮﻟﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﷲ؟ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﻳﺴﻤﻰ ﻛﺘﺎﺏ ﷲ ﺇﻻ ﻓﻲ ﻣﺨﻴﻠﺔ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﺇﺫ ﺃﻥ ﻛﻞ‬
‫ﺍﻟﻜﺘﺐ ﺑﺸﺮﻳﺔ ﺑﻄﺒﻴﻌﺘﻬﺎ‪.‬‬
‫ﻭﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ‪ ،‬ﻻ ﻳﻨﻈﺮ ﺍﻟﺒﺎﺣﺚ ﺇﻟﻰ ﺍﻟﺠﺪﻝ ﺣﻮﻝ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺑﺄﺷﻜﺎﻟﻪ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺇﻻ ﻛﻤﻦ ﻳﺒﺤﺚ ﻓﻲ ﺍﻷﺳﺎﻁﻴﺮ ﻭﺍﻟﺨﺮﺍﻓﺎﺕ ﻛﻈﺎﻫﺮﺓ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻓﻤﻦ‬
‫ﺍﻟﺒﺪﻳﻬﻴﺎﺕ ﺃﻥ ﻛﻞ ﻛﺘﺎﺏ ﺃﻭ ﻧﺺ ﻫﻮ ﻣﻦ ﺗﺄﻟﻴﻒ ﺍﻟﺒﺸﺮ ﺣﺘﻰ ﻭﻟﻮ ﻟﻢ ﻳُﻌﺮﻑ ﻣﺆﻟﻔﻪ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﻷﻣﺮ ﻣﻊ ﺃﻟﻒ ﻟﻴﻠﺔ ﻭﻟﻴﻠﺔ‪ .‬ﻭﺍﻟﻘﻮﻝ ﺑﻐﻴﺮ ﺫﻟﻚ ﺿﺮﺏ ﻣﻦ ﺍﻟﺠﻨﻮﻥ‪،‬‬
‫ﻭﻣﺎ ﺃﻛﺜﺮ ﺍﻟﻤﺼﺎﺑﻴﻦ ﺑﻬﺬﺍ ﺍﻟﺠﻨﻮﻥ ﺑﻴﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ‪ ،‬ﺣﺘﻰ ﺑﻴﻦ ﺣﺎﻣﻠﻲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﺠﺎﻣﻌﻴﺔ‪ ،‬ﻣﻤﺎ ﻳﺸﻜﻚ ﻓﻲ ﺳﻼﻣﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻲ ﺍﻟﺠﺎﻣﻌﺎﺕ ﺍﻟﺘﻲ‬
‫ﻧﺎﺩﺭﺍ ﻟﻤﺜﻞ ﻫﺬﻩ ﺍﻟﺨﺰﻋﺒﻼﺕ ﺍﻟﺘﻲ ﺗُﺤ ِ ّﻤﻞ ﺍﻟﻨﺼﻮﺹ ﻣﺎ ﻻ ﺗﺤﺘﻤﻞ‪ .‬ﻭﺍﻷﺳﺎﻁﻴﺮ ﺑﺤﺪ ﺫﺍﺗﻬﺎ ﻻ ﺿﺮﺭ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﺇﻻ ﺇﺫﺍ‬ ‫ﺗﺨﺮﺟﻮﺍ ﻣﻨﻬﺎ‪ .‬ﻭﻟﺬﻟﻚ ﻟﻦ ﻧﺘﻌﺮﺽ ﺇﻻ ً‬
‫ﻛﺎﻧﺖ ﻟﻬﺎ ﻋﻮﺍﻗﺐ ﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﺘﺼﺎﺩﻡ ﻣﻊ ﻣﺒﺎﺩﻱء ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﻓﻲ ﺃﻳﺎﻣﻨﺎ‪ .‬ﻭﻫﻮ ﻣﺎ ﺳﻨﺘﻜﻠﻢ ﻋﻨﻪ ﻻﺣﻘًﺎ ﻓﻲ ﺍﻟﻔﻘﺮﺓ ﺍﻟﺨﺎﺻﺔ ﺑﺎﻟﺪﻭﺭ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻟﻬﺬﻩ ﺍﻟﻄﺒﻌﺔ‪.‬‬
‫‪ (18‬ﻓﻬﺮﺱ ﺍﻷﻋﻼﻡ ﻭﺍﻟﻤﻔﺎﻫﻴﻢ‬
‫ﻫﻨﺎﻙ ﻁﺒﻌﺎﺕ ﻓﺎﺧﺮﺓ ﻟﻠﻘﺮﺁﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻫﺘﻢ ﻧﺎﺷﺮﻭﻫﺎ ﻓﻲ ﺷﻜﻠﻬﺎ ﻭﻟﻮﻧﻬﺎ ﻭﻭﺭﻗﻬﺎ ﻭﺗﺠﻠﻴﺪﻫﺎ ﺑﻤﺎ ﻳﻠﻴﻖ ﺑﻜﺘﺎﺏ ﻳﻌﺘﺒﺮﻩ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻛﺘﺎﺏ ﷲ‪ .‬ﻏﻴﺮ ﺃﻥ ﺗﻠﻚ‬
‫ﺍﻟﻄﺒﻌﺎﺕ ﺍﻟﻔﺎﺧﺮﺓ ﻳﺼﻌﺐ ﺍﻟﺒﺤﺚ ﻓﻴﻬﺎ ﻋﻦ ﺍﻷﻋﻼﻡ ﻭﺍﻟﻤﻔﺎﻫﻴﻢ‪ .‬ﻭﻛﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻓﻘﻂ ﻛﺘﺎﺏ ﺗﻼﻭﺓ ﻭﺑﺼﻢ ﻭﻟﻴﺲ ﻛﺘﺎﺑًﺎ ﻟﻠﺘﺪﺑﺮ ﻭﺍﻟﻔﻬﻢ ﻳﺴﺘﻌﻤﻠﻪ ﺍﻟﻔﻘﻴﻪ ﺃﻭ ﺍﻟﺒﺎﺣﺚ‬
‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﺃﻭ ﺍﻟﻤﺆﺭﺥ ﺃﻭ ﺍﻟﻘﺎﺭﻱء ﺍﻟﻌﺎﺩﻱ ﻓﻲ ﺃﺑﺤﺎﺛﻬﻢ ﺍﻟﺸﺨﺼﻴﺔ ﺃﻭ ﺍﻟﻌﻠﻤﻴﺔ‪ .‬ﻓﺈﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﻣﺎ ﻫﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻤﻴﺮﺍﺙ ﺃﻭ ﺍﻟﻄﻼﻕ ﺃﻭ‬
‫ﺍﻟﺨﻤﺮ ﺃﻭ ﺍﻟﻤﻴﺴﺮ ﺃﻭ ﺍﻟﻘﺼﺎﺹ‪ ،‬ﻓﺈﻥ ﺗﻠﻚ ﺍﻟﻄﺒﻌﺎﺕ ﻟﻦ ﺗﺴﻌﻔﻚ ﺍﻟﺒﺘﺔ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﺒﺤﺚ ﻋﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺟﺎء ﻓﻴﻬﺎ ﺫﻛﺮ ﻣﺮﻳﻢ ﻭﻣﻮﺳﻰ‬
‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﺗﺨﻠﻮ ﺗﻠﻚ ﺍﻟﻄﺒﻌﺎﺕ ﻣﻦ ﺫﻛﺮ‬ ‫ً‬ ‫ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻣﻜﺔ ﻭﺍﻟﻤﺪﻳﻨﺔ ﻭﻣﺼﺮ ﺇﻟﺦ‪ .‬ﻓﻜﻞ ﻣﺎ ﺗﺠﺪﻩ ﻓﻲ ﺗﻠﻚ ﺍﻟﻄﺒﻌﺎﺕ ﺍﻟﻔﺎﺧﺮﺓ ﻓﻬﺮﺱ ﻷﺳﻤﺎء ﺍﻟﺴﻮﺭ ﻭﺻﻔﺤﺎﺗﻬﺎ‪.‬‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﻤﺪﻧﻴﺔ ﻭﺍﻟﻤﻜﻴﺔ‪ .‬ﻭﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﺒﺤﺚ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﺮﺟﻊ ﺇﻟﻰ ﺍﻟﺘﺮﺟﻤﺎﺕ ﺍﻷﺟﻨﺒﻴﺔ ﺍﻟﺘﻲ ﺍﻫﺘﻢ ﻧﺎﺷﺮﻭﻫﺎ ﺑﺘﺰﻭﻳﺪ ﺍﻟﻘﺮﺍء ﺑﻔﻬﺮﺱ ﻟﻸﻋﻼﻡ‬
‫ﻭﺍﻟﻤﻔﺎﻫﻴﻢ ﺍﻷﻛﺜﺮ ﺃﻫﻤﻴﺔ ﻭﺿﻌﻮﻫﺎ ﻓﻲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﺃﻥ ﻧﺤﺬﻭ ﺣﺬﻭﻫﻢ ﺧﺪﻣﺔً ﻣﻨﺎ ﻟﻤﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻟﻐﺎﻳﺎﺕ ﺃُﺧﺮ ﻏﻴﺮ ﺍﻟﺘﻼﻭﺓ‪ .‬ﻓﺘﺠﺪﻭﻥ ﻓﻲ‬
‫ﺗﻌﺮﺽ ﻟﻬﺎ‪ .‬ﻭﺃﻣﻠﻨﺎ ﺃﻥ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺷﺮﻭﻥ ﺍﻟﻌﺮﺏ ﺑﺴﺪ ﻫﺬﻩ ﺍﻟﺜﻐﺮﺓ ﻓﻲ‬ ‫ﺳﺎ ﻳﺘﻀﻤﻦ ﺟﻤﻴﻊ ﺍﻷﻋﻼﻡ ﺍﻟﺘﻲ ﺟﺎءﺕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻫﻢ ﺍﻟﻤﻔﺎﻫﻴﻢ ﺍﻟﺘﻲ ﱠ‬ ‫ﻁﺒﻌﺘﻨﺎ ﻫﺬﻩ ﻓﻬﺮ ً‬
‫ﻣﺴﺘﻘﺒﻼ‪ ،‬ﻭﻻ ﻣﺎﻧﻊ ﻋﻨﺪﻧﺎ ﻣﻦ ﻧﻘﻞ ﻭﺍﺳﺘﻜﻤﺎﻝ ﻓﻬﺮﺳﻨﺎ ﻓﻲ ﻁﺒﻌﺎﺗﻬﻢ‪.‬‬ ‫ً‬ ‫ﻁﺒﻌﺎﺗﻬﻢ ﺍﻟﻔﺎﺧﺮﺓ‬
‫‪ (19‬ﺍﻷﻫﺪﺍﻑ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻫﺬﻩ ﻫﻲ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺘﻲ ﻳﺘﻢ ﻓﻴﻬﺎ ﻧﺸﺮ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻓﻘًﺎ ﻟﻠﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺫﻛﺮ ﻣﺼﺎﺩﺭﻩ ﻭﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ‬
‫ﺍﻟﻘﺮﺍء ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺴﺆﺍﻝ‬ ‫ﻭﻛﺜﻴﺮﺍ ﻣﺎ ﻳﺘﺮﺩﺩ ﻋﻠﻰ ﻟﺴﺎﻥ ﱠ‬ ‫ً‬ ‫ﻭﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﻏﺮﻳﺐ ﺍﻟﻠﻐﺔ ﻭﺇﺿﺎﻓﺔ ﺍﻟﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ ﻭﺍﻟﺮﺳﻢ ﺍﻟﻜﻮﻓﻲ ﺍﻟﻤﺠﺮﺩ‪.‬‬
‫ﺍﻟﺘﺎﻟﻲ‪» :‬ﻫﻞ ﻫﻨﺎﻙ ﺩﻭﺍﻓﻊ ﺧﻔﻴﺔ ﻭﺭﺍء ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻏﻴﺮ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻷﻛﺎﺩﻳﻤﻴﺔ ﺍﻟﻤﺘﻌﻠﻘﺔ ﺑﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ؟«‬
‫ﻧﺤﻦ ﻧﻌﻲ ﺗﺨﻮﻑ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻭ ﺑﻌﻀﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻭﻣﻀﻤﻮﻧﻬﺎ‪ .‬ﻭﻟﺬﻟﻚ ﻻ ﺑﺪ ﻣﻦ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺃﻥ ﻟﻺﻧﺴﺎﻥ ﻣﻮﻗﻔﻴﻦ‪ :‬ﻣﻮﻗﻒ ﺍﻟﻤﺆﻣﻦ ﻭﻣﻮﻗﻒ ﺍﻟﺒﺎﺣﺚ‪.‬‬
‫ﺎﻥ ﺃ َ ْﻥ ﺁَﻣِ ﻨُﻮﺍ ﺑِ َﺮﺑِّ ُﻜ ْﻢ ﻓَﺂ َ َﻣﻨﱠﺎ« )‪(193 :3\89‬؛ » َﻭﺃَﻧﱠﺎ ﻟَ ﱠﻤﺎ‬ ‫ﺳﻤِ ْﻌﻨَﺎ ُﻣﻨَﺎ ِﺩﻳًﺎ ﻳُﻨَﺎﺩِﻱ ﻟ ْ ِ‬
‫ِﻺﻳ َﻤ ِ‬ ‫ﺳﻤِ ْﻌﻨَﺎ َﻭﺃ َ َ‬
‫ﻁ ْﻌﻨَﺎ« )‪(285 :2\87‬؛ » َﺭﺑﱠﻨَﺎ ﺇِﻧﱠﻨَﺎ َ‬ ‫ﻓﻤﻮﻗﻒ ﺍﻟﻤﺆﻣﻦ ﻣﺒﻨﻲ ﻋﻠﻰ ﻣﺒﺪﺃ » َ‬
‫ﺳﻤِ ْﻌﻨَﺎ ْﺍﻟ ُﻬﺪ َﻯ ﺁ َ َﻣﻨﱠﺎ ﺑِ ِﻪ« )‪ .(13 :72\40‬ﻭﻳﻌﺘﺒﺮ ﺍﻟﻤﺆﻣﻦ ﺍﻟﻮﺣﻲ »ﻛﻼﻡ ﷲ ﻟﻠﺒﺸﺮ«‪ ،‬ﺃﻱ ﺃﻧﻪ ﻣﻨﺰﻩ ﻋﻦ ﻛﻞ ﻋﻴﺐ ﻭﻣﻌﺼﻮﻡ ﻣﻦ ﺃﻱ ﺧﻄﺄ‪ .‬ﻭﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻓﻲ‬ ‫َ‬
‫ﺣﺎﻟﺔ ﺗﺄﻫﺐ ﻣﺴﺘﻤﺮ ﻟﺘﻜﻔﻴﺮ ﻛﻞ ﻣﻦ ﻳﺪ ﱡﻋﻲ ﻏﻴﺮ ﺫﻟﻚ‪ .‬ﺃﻣﺎ ﺍﻟﺒﺎﺣﺚ‪ ،‬ﻓﻬﻮ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﻛﻞ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺪﻳﻨﻴﺔ ﺑﻼ ﺍﺳﺘﺜﻨﺎء ﻛﻨﺼﻮﺹ ﺑﺸﺮﻳﺔ‪ ،‬ﻭﻳﻌﺘﺒﺮ ﺍﻟﻮﺣﻲ »ﻛﻼﻡ‬
‫ﺍﻟﺒﺸﺮ ﻋﻦ ﷲ« ﻭﻟﻴﺲ »ﻛﻼﻡ ﷲ ﻟﻠﺒﺸﺮ«‪ ،‬ﺃﻱ ﺃﻧﻪ ﻳﺤﺘﻤﻞ ﺍﻟﺼﻮﺍﺏ ﻛﻤﺎ ﻳﺤﺘﻤﻞ ﺍﻟﺨﻄﺄ‪ .‬ﻭﻳﻤﻜﻨﻨﺎ ﻫﻨﺎ ﺃﻥ ﻧﺸﺒﻪ ﺍﻟﻤﺆﻣﻦ ﻭﺍﻟﺒﺎﺣﺚ ﺑﺸﺨﺼﻴﻦ ﻳﻨﺘﻤﻴﺎﻥ ﺇﻟﻰ ﻣﻬﻨﺘﻴﻦ‬
‫ﻣﺨﺘﻠﻔﺘﻴﻦ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻣﻬﻨﺔ ﺍﻟﻨﺠﺎﺭﺓ ﻭﻣﻬﻨﺔ ﻗﺒﻄﺎﻥ ﺍﻟﺴﻔﻴﻨﺔ‪ .‬ﻓﻠﻴﺲ ﻋﻠﻰ ﻗﺒﻄﺎﻥ ﺍﻟﺴﻔﻴﻨﺔ ﺃﻥ ﻳﺼﻨﻊ ﺃﺛﺎﺛ ًﺎ‪ ،‬ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻨﺠﺎﺭ ﺃﻥ ﻳﻘﻮﺩ ﺳﻔﻴﻨﺔ‪ .‬ﻭﻻ ﻳﻤﻨﻊ‬
‫ﺫﻟﻚ ﻣﻦ ﺃﻥ ﻳﻘﺘﻨﻲ ﺍﻟﻘﺒﻄﺎﻥ ﺃﺛﺎﺛ ًﺎ ﻣﻦ ﺻﻨﻊ ﺍﻟﻨﺠﺎﺭ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺮﻛﺐ ﺍﻟﻨﺠﺎﺭ ﺳﻔﻴﻨﺔ ﺍﻟﻘﺒﻄﺎﻥ‪ .‬ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﻌﺒﺚ ﺃﻥ ﻧﻄﻠﺐ ﻣﻦ ﻛﻞ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻧﺠﺎﺭﻳﻦ ﺃﻭ ﺃﻥ‬
‫ﻳﻜﻮﻧﻮﺍ ﻗﺒﺎﻁﻨﺔ ﺳﻔﻦ ﻓﻲ ﺁﻥ ﻭﺍﺣﺪ‪ .‬ﻭﺗﺪﺧﻞ ﺃﻱ ﻣﻨﻬﻤﺎ ﻓﻲ ﻣﻬﻨﺔ ﺍﻵﺧﺮ ﻻ ﺗﺆﻣﻦ ﻋﻮﺍﻗﺒﻪ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳُﺮﺟﻰ ﻣﻨﻬﻤﺎ ﺃﻥ ﻳﻤﺎﺭﺱ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻬﻨﺘﻪ ﺑﺄﻓﻀﻞ ﻣﺎ ﻳﻤﻜﻦ‪،‬‬
‫ﻭﻟﻜﻞ ﻣﺠﺘﻬﺪ ﻧﺼﻴﺐ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﻫﻨﺎ ﺍﻥ ﻳﻜﻮﻥ ﺻﺎﺩﻗًﺎ ﻣﻊ ﺍﻟﻘﺮﺍء‪ ،‬ﻓﻼ ﻳﻠﺠﺄ ﻟﻠﺘﻘﻴﺔ ﻣﺨﻔﻴًﺎ ﻋﻨﻬﻢ ﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﻣﻦ ﻧﺘﺎﺋﺞ‪ ،‬ﺧﻮﻓًﺎ ﻣﻦ ﺇﺛﺎﺭﺓ ﻏﻀﺒﻬﻢ‪ .‬ﻭﺇﻥ ﻟﺠﺄ ﻟﻠﺘﻘﻴﺔ ﻓﻬﻮ ﻛﺎﺫﺏ‬
‫ﻭﻣﻀﻠﻞ‪ .‬ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﺑﻴﻦ ﺍﻟﺒﺎﺣﺚ ﻭﺑﻴﻦ ﺭﺟﻞ ﺍﻟﺴﻴﺎﺳﺔ ﺃﻭ ﺍﻟﻤﻮﻅﻒ ﺍﻟﺤﻜﻮﻣﻲ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﺍﻟﻤﺪﺍﻫﻨﺔ ﺇﻣﺎ ﻟﻤﺼﺎﻟﺢ ﻓﺮﺩﻳﺔ ﺃﻭ ﺑﻬﺪﻑ ﺗﻮﺻﻴﻞ‬
‫ﻣﺎ ﻳﺒﺘﻐﻴﻪ ﺗﺪﺭﻳﺠﻴًﺎ ﺩﻭﻥ ﺻﺪﺍﻡ ﻣﻊ ﺍﻟﻌﺎﻣﺔ‪ .‬ﻭﺍﻟﺒﺎﺣﺚ ﺍﻟﺬﻱ ﻳﻨﺘﻬﺞ ﻣﻨﻬﺞ ﺍﻟﺴﻴﺎﺳﻲ ﺃﻭ ﺍﻟﻤﻮﻅﻒ ﺍﻟﺤﻜﻮﻣﻲ ﻳﺨﻮﻥ ﺍﻣﺎﻧﺘﻪ‪ .‬ﻭﻳﺤﻀﺮﻧﻲ ﻫﻨﺎ ﻟﻘﺎء ﺟﻤﻌﻨﻲ ﻓﻲ ﺑﺪﺍﻳﺔ‬
‫ﻋﺎﻡ ‪ 2010‬ﺑﺄﺳﺘﺎﺫ ﺟﻠﻴﻞ ﻣﻦ ﺷﻤﺎﻝ ﺃﻓﺮﻳﻘﻴﺎ ﻟﻦ ﺃﺫﻛﺮ ﺍﺳﻤﻪ ﻭﻻ ﺑﻠﺪﻩ‪ .‬ﻭﻓﻲ ﻣﺠﺮﻯ ﺍﻟﺤﺪﻳﺚ ﻓﺎﺟﺄﻧﻲ ﺑﻜﻼﻡ ﻟﻢ ﺃﻛﻦ ﺃﺗﻮﻗﻌﻪ ﻣﻨﻪ ﺍﻟﺒﺘﺔ‪ ،‬ﺧﺎﺻﺔ ﺃﻧﻪ ﻣﻦ ﻋﺎﺋﻠﺔ ﻋﺮﻳﻘﺔ‬
‫ﻣﻌﺮﻭﻓﺔ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﺪﻳﻦ‪ .‬ﻓﻘﺪ ﻗﺎﻝ ﻟﻲ ﺑﺎﻟﺤﺮﻑ ﺍﻟﻮﺍﺣﺪ‪» :‬ﻣﺎ ﺩﺍﻡ ﺍﻟﻌﺮﺏ ﻳﺆﻣﻨﻮﻥ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﷲ‪ ،‬ﻓﻠﻦ ﻳﺘﻘﺪﻣﻮﺍ«‪ .‬ﺻﺪﻣﺖ ﻟﺪﻯ ﺳﻤﺎﻋﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻭﻟﻢ‬
‫ﺃﺗﻤﻜﻦ ﻣﻦ ﺇﻣﺴﺎﻙ ﻟﺴﺎﻧﻲ ﻓﺴﺄﻟﺘﻪ‪» :‬ﻣﻤﻜﻦ ﺭﺟﺎ ًء ﺃﻥ ﺗﻘﻮﻝ ﻟﻲ ﺃﻳﻦ ﻛﺘﺒﺖ ﻫﺬﺍ ﺍﻟﻜﻼﻡ؟« ﻓﻘﺪ ﻛﻨﺖ ﺃﻭﺩ ﺃﻥ ﺍﺳﺘﺸﻬﺪ ﺑﻪ‪ ،‬ﺧﺎﺻﺔ ﺃﻧﻪ ﻣﺆﻟﻒ ﻟﻌﺪﺩ ﻣﻦ ﺍﻟﻜﺘﺐ‬
‫ﻭﻣﻌﺘﺮﻑ ﺑﻪ ﻓﻲ ﺷﻤﺎﻝ ﺃﻓﺮﻳﻘﻴﺎ ﻻ ﺑﻞ ﻓﻲ ﻋﺪﺩ ﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻐﺮﺑﻴﺔ ﻭﺷﻐﻞ ﻣﻨﺼﺒًﺎ ﻣﺮﻣﻮﻗًﺎ ﻓﻲ ﺑﻠﺪﻩ‪ .‬ﻭﺇﺫﺍ ﺑﺼﺎﺣﺒﻲ ﻳﺠﻴﺒﻨﻲ‪» :‬ﺃﻧﺖ ﻣﺠﻨﻮﻥ؟ ﻫﻞ ﺗﺮﻳﺪ ﻣﻮﺗﻲ؟ ﻣﻦ‬
‫ﺳﻴﻄﻌﻢ ﺃﻭﻻﺩﻱ ﻭﺯﻭﺟﺘﻲ؟ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﺘﺐ ﻗﺒﻞ ﺧﻤﺴﻴﻦ ﺳﻨﺔ‪ .‬ﻭﻟﻨﻔﺮﺽ ﺃﻧﻲ ﻛﺘﺒﺘﻪ ﻓﻤﺎ ﻓﺎﺋﺪﺗﻪ؟ ﻭﻣﻦ ﺳﻮﻑ ﻳﺼﺪﻗﻨﻲ؟« ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﻫﻨﺎ ﺍﻥ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﺠﻠﻴﻞ ﻗﺪ ﺗﺨﻠﻰ ﻋﻦ ﺩﻭﺭﻩ ﻛﺒﺎﺣﺚ ﻭﺗﻘﻤﺺ ﺩﻭﺭ ﺍﻟﺴﻴﺎﺳﻲ ﻭﺍﻟﻤﻮﻅﻒ ﺍﻟﺤﻜﻮﻣﻲ ﻷﺳﺒﺎﺏ ﺫﻛﺮﻫﺎ ﻓﻲ ﺟﻮﺍﺑﻪ‪ .‬ﻭﻫﻮ ﻟﻴﺲ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﺘﺼﺮﻑ ﺑﻬﺬﻩ‬
‫ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻓﺄﻏﻠﺐ ﺃﺳﺎﺗﺬﺓ ﺍﻟﺠﺎﻣﻌﺎﺕ ﺍﻟﻴﻮﻡ ﻳﺤﺬﻭﻥ ﺣﺬﻭﻩ‪ .‬ﻭﻗﺪ ﻟﺠﺄ ﺍﻟﻤﺜﻘﻔﻮﻥ ﻭﻣﺎ ﺯﺍﻟﻮﺍ ﻳﻠﺠﺆﻭﻥ ﺇﻟﻰ ﺍﺳﺘﻌﻤﺎﻝ ﺃﺳﻤﺎء ﻣﺴﺘﻌﺎﺭﺓ ﺃﻭ ﺍﺧﻔﺎء ﻫﻮﻳﺘﻬﻢ ﻟﻜﻲ ﻻ ﻳﻘﻌﻮﺍ‬
‫ﺿﺤﻴﺔ ﻟﺴﻄﻮﺓ ﺭﺟﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺴﻴﺎﺳﺔ‪ .‬ﻭﻧﺬﻛﺮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﻛﺘﺎﺏ »ﺇﺧﻮﺍﻥ ﺍﻟﺼﻔﺎ«‪ ،‬ﻭﻓﻲ ﺍﻟﺤﻀﺎﺭﺓ ﺍﻟﻐﺮﺑﻴﺔ‬
‫»ﺍﻟﻘﺎﻣﻮﺱ ﺍﻟﻔﻠﺴﻔﻲ« ﺍﻟﺬﻱ ﺍﻟﻔﻪ ﻓﻮﻟﺘﻴﺮ ﻭﻟﻜﻦ ﺃﻧﻜﺮ ﺻﻠﺘﻪ ﺑﻪ‪ ،‬ﻋﻠ ًﻤﺎ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺗﻢ ﺣﺮﻗﻪ ﻓﻲ ﺟﻨﻴﻒ ﻭﻣﻨﻌﻪ ﻣﻦ ﺑﺮﻟﻤﺎﻥ ﺑﺎﺭﻳﺲ ﻭﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ‪ ،‬ﻭﻓﻲ‬
‫ﺃﻭﻝ ﻳﻮﻟﻴﻮ ﻣﻦ ﻋﺎﻡ ‪ 1766‬ﺗﻢ ﺗﺜﺒﻴﺘﻪ ﺑﻤﺴﻤﺎﺭ ﻋﻠﻰ ﻅﻬﺮ ﺷﺨﺺ ﻭﺟﺪ ﻓﻲ ﺣﻴﺎﺯﺗﻪ ﻭﺣﺮﻕ ﻣﻌﻪ‪.‬‬

‫ﺟﻠﻐﻮﻡ‪ :‬ﻣﻌﺠﺰﺓ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻧﻲ‪ ،‬ﺹ ‪.15-14‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻨﻘﺎﺵ ﻫﻨﺎ ‪ .http://goo.gl/q2Zcp3‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻤﻀﻤﻮﻥ ﺍﻟﺮﺋﻴﺴﻲ ﻟﻜﺘﺎﺏ ﺟﻠﻐﻮﻡ‪ :‬ﻣﻌﺠﺰﺓ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻘﺮﺁﻧﻲ‪.‬‬ ‫‪2‬‬

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‫ﻭﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻘﺪﺳﺔ‪ ،‬ﻧﺸﻴﺮ ﺇﻟﻰ ﺃﻥ ﺭﺟﺎﻝ ﺍﻟﻜﻨﻴﺴﺔ ﺣﺎﻛﻤﻮﺍ ﻋﺎﻡ ‪ 1536‬ﻭﻳﻠﻴﺎﻡ ﺗﻴﻨﺪﺍﻝ )‪ (William Tyndale‬ﺑﺘﻬﻤﺔ ﺍﻟﻬﺮﻁﻘﺔ ﻭﺍﻟﺨﻴﺎﻧﺔ‪ ،‬ﻭﻗﺪ ﺗﻢ‬
‫ﺗﻨﻔﻴﺬ ﺍﻟﺤﻜﻢ ﺑﻪ ﺧﻨﻘًﺎ ﺛﻢ ﺣﺮﻗًﺎ ﻋﻠﻰ ﻳﺪ ﺍﻣﺒﺮﺍﻁﻮﺭ ﺇﻧﻜﻠﺘﺮﺍ ﺷﺎﺭﻝ ﺍﻟﺨﺎﻣﺲ‪ .‬ﻭﻛﺎﻧﺖ ﺁﺧﺮ ﻛﻠﻤﺎﺗﻪ‪» :‬ﺇﻟﻬﻲ‪ ،‬ﺍﻓﺘﺢ ﻋﻴﻨﻲ ﻣﻠﻚ ﺇﻧﻜﻠﺘﺮﺍ«‪ .‬ﻭﻛﺎﻥ ﺫﻧﺒﻪ ﺃﻧﻪ ﺗﺮﺟﻢ ﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻣﻌﺘﺒﺮﺍ ﺃﻧﻪ ﻻ ﻳﻤﻜﻦ ﺗﺮﺳﻴﺦ ﺍﻟﻌﺎﻣﺔ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻻ ﺇﺫﺍ ﺃﻭﺻﻠﻨﺎ ﺍﻟﻜﺘﺐ ﺍﻟﻤﻘﺪﺳﺔ ﻟﻬﻢ ﺑﻠﻐﺘﻬﻢ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺍﺳﺘﻐﻞ ﻭﺳﻴﻠﺔ ﺍﻟﻄﺒﺎﻋﺔ ﻣﻤﺎ‬ ‫ً‬ ‫ﺇﻟﻰ ﺍﻟﻠﻐﺔ ﺍﻹﻧﻜﻠﻴﺰﻳﺔ‪،‬‬
‫ﻛﺎﺳﺮﺍ ﺍﺣﺘﻜﺎﺭ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻟﻬﺬﻩ ﺍﻟﻜﺘﺐ ﺑﺘﺴﻬﻴﻞ ﻓﻬﻤﻬﺎ ﻣﻦ ﺍﻟﻌﺎﻣﺔ ﺩﻭﻥ ﻭﺳﺎﻁﺔ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻤﺘﺂﻣﺮﻳﻦ ﻣﻌﻬﻢ‪ .‬ﻭﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ‬ ‫ً‬ ‫ﺳﻤﺢ ﺑﺎﻟﺘﻮﺯﻳﻊ ﺍﻟﻮﺍﺳﻊ ﻟﻠﺘﻮﺭﺍﺓ‪،‬‬
‫ﺣﻜﺮﺍ ﻋﻠﻴﻬﻢ ﻭﻣﻦ ﺍﺧﺘﺼﺎﺻﻬﻢ‪ .‬ﻭﻟﻜﻲ ﻳﺘﻢ‬ ‫ً‬ ‫ﺃﻥ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺗﺤﺖ ﺇﻣﺮﺓ ﺭﺟﺎﻝ ﺍﻟﺴﻠﻄﺔ‪ ،‬ﻳﻌﺘﺒﺮﻭﻥ ﻁﺒﺎﻋﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻧﺸﺮﻩ ﻭﺗﻮﺯﻳﻌﻪ ﻭﺣﺘﻰ ﻓﻬﻤﻪ‬
‫ﺗﺤﺮﻳﺮ ﺍﻟﺸﻌﻮﺏ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﻋﻘﻠﻴًﺎ ﻻ ﺑﺪ ﻣﻦ ﻛﺴﺮ ﻫﺬﻩ ﺍﻷﻏﻼﻝ ﺑﺈﺗﺎﺣﺔ ﺍﻟﻔﺮﺻﺔ ﻟﻠﺠﻤﻴﻊ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻓﻬﻤﻪ ﺩﻭﻥ ﺍﻟﺮﺿﻮﺥ ﻹﺭﺍﺩﺓ‬
‫ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺃﻭ ﺭﺟﺎﻝ ﺍﻟﺴﻠﻄﺔ ﺍﻟﻤﺘﺂﻣﺮﻳﻦ ﻣﻌﻬﻢ‪ .‬ﻓﺘﻨﻮﻳﻊ ﺍﻟﺒﻀﺎﻋﺔ ﻫﻮ ﻭﺳﻴﻠﺔ ﻻﻧﺘﻌﺎﺵ ﺍﻟﺴﻮﻕ‪ ،‬ﻭﻛﺬﻟﻚ ﺗﻨﻮﻳﻊ ﺍﻟﻔﻜﺮ ﻭﻣﺸﺎﺭﺑﻪ ﻭﺳﻴﻠﺔ ﻹﻋﻤﺎﻝ ﺍﻟﻌﻘﻞ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ‬
‫}ِ َﻣ ْﺮ ِﺟﻌُ ُﻜ ْﻢ َﺟﻤِ ﻴﻌًﺎ ﻓَﻴُﻨَﺒِّﺌ ُ ُﻜ ْﻢ ﺑِ َﻤﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﻓِﻴ ِﻪ ﺗ َ ْﺨﺘ َ ِﻠﻔُﻮﻥَ « )‪:5\112‬‬ ‫} ُ ﻟَ َﺠﻌَﻠَ ُﻜ ْﻢ ﺃ ُ ﱠﻣﺔً َﻭﺍﺣِ ﺪَﺓ ً َﻭﻟَﻜ ِْﻦ ِﻟﻴَ ْﺒﻠُ َﻮ ُﻛ ْﻢ ﻓِﻲ َﻣﺎ ﺁَﺗ َﺎ ُﻛ ْﻢ ﻓَﺎ ْﺳﺘَﺒِﻘُﻮﺍ ْﺍﻟ َﺨﻴ َْﺮﺍ ِ‬
‫ﺕ ﺇِﻟَﻰ ﱠ‬ ‫ﻳﻘﻮﻝ‪َ » :‬ﻭﻟَ ْﻮ ﺷَﺎ َء ﱠ‬
‫ﺕ ﻟِﻠﻌَﺎﻟِﻤِ ﻴﻦَ « )‪.(22 :30\84‬‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﻑ ﺃﻟ ِﺴﻨَﺘِ ُﻜ ْﻢ َﻭﺃﻟ َﻮﺍﻧِ ُﻜ ْﻢ ﺇِ ﱠﻥ ﻓِﻲ ﺫَﻟِﻚَ َﻵﻳَﺎ ٍ‬ ‫ﺍﺧﺘ َِﻼ ُ‬ ‫ﺽ َﻭ ْ‬ ‫َ‬ ‫ْ‬
‫ﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫ْ‬
‫‪(48‬؛ » َﻭﻣِ ْﻦ ﺁَﻳَﺎﺗِ ِﻪ ﺧَﻠﻖُ ﺍﻟ ﱠ‬
‫ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺃﻭﺿﺤﻨﺎ ﻓﻲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻫﻤﻴﺔ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﻠﻘﺮﺁﻥ ﻭﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻭﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻭﺍﻟﻤﺮﺍﺟﻊ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﻟﻔﻬﻢ‬
‫ﺗﺄﺛﻴﺮﺍ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﻋﻠﻰ ﻣﺴﺘﻮﻯ‬ ‫ً‬ ‫ﺍﻟﻘﺮﺁﻥ ﻓﻬﻤﺎ ﻣﺘﺠﺮﺩ ًﺍ‪ ،‬ﺃﻛﺎﺩﻳﻤﻴًﺎ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻤﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﻟﻬﺬﻩ ﺍﻟﻄﺒﻌﺔ ﻋﻮﺍﻗﺐ ﺍﺟﺘﻤﺎﻋﻴﺔ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻷﻛﺜﺮ‬
‫ﻣﺼﺪﺭﺍ ﺃﺳﺎﺳﻴًﺎ ﺃﻭ ﺣﺘﻰ ﺍﻟﻤﺼﺪﺭ ﺍﻷﺳﺎﺳﻲ ﻟﻠﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﺑﻲ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻐﻴﺮ ﺍﻟﻤﺠﺘﻤﻊ ﻳﺠﺐ‬ ‫ً‬ ‫ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﺍﻟﻤﺼﺪﺭ ﺍﻷﻭﻝ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﻲ ﺗﻌﺘﺒﺮ‬
‫ﺗﻐﻴﻴﺮ ﻓﻬﻢ ﺍﻟﻤﺠﺘﻤﻊ ﻟﻬﺬﺍ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻻ ﺑﺪ ﻟﻜﻞ ﻋﻤﻞ ﺃﻛﺎﺩﻳﻤﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻫﺪﻑ ﺍﺟﺘﻤﺎﻋﻲ‪ .‬ﻭﻫﻨﺎﻙ ﺩﻋﺎء ﺷﻬﻴﺮ ﻋﻦ ﺍﻟﻨﺒﻲ ﻳﻘﻮﻝ ﻓﻴﻪ‪» :‬ﺍﻟﻠﱠ ُﻬ ﱠﻢ ﺇِﻧِّﻲ ﺃَﻋُﻮﺫ ُ ﺑِﻚَ ﻣِ ْﻦ‬
‫ﻋ ِْﻠ ٍﻢ ﻻ ﻳَ ْﻨﻔَ ُﻊ«‪.1‬‬
‫ﺻﺤﻴﺢ ﺇﻧﻪ ﻣﻦ ﺍﻟﺼﻌﺐ ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﺍﻟﺘﻨﺒﺆ ﺑﻤﺎ ﻗﺪ ﺗﺆﻭﻝ ﻟﻪ ﺃﺑﺤﺎﺛﻪ‪ ،‬ﻭﻟﻜﻦ ﻳﻤﻜﻦ ﻟﻪ ﺃﻥ ﻳﺒﻴﻦ ﺭﺅﻳﺘﻪ ﻟﻠﻔﻮﺍﺋﺪ ﺍﻟﺘﻲ ﻗﺪ ﺗﻨﺘﺞ ﻋﻦ ﺑﺤﺜﻪ‪ .‬ﻭﻧﺤﻦ ﻧﺮﻯ ﺃﻥ ﻟﻬﺬﻩ‬
‫ﺍﻟﻄﺒﻌﺔ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺘﺄﺛﻴﺮ ﻋﻠﻰ ﺍﻟﺘﺸﺮﻳﻊ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ‪ .‬ﻭﺳﻮﻑ ﻧﻌﺮﺽ ﻫﻨﺎ ﺃﻫﻤﻴﺔ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻟﻠﻘﺮﺁﻥ ﻣﻦ ﺍﻟﻤﻨﻈﻮﺭ ﺍﻻﺟﺘﻤﺎﻋﻲ‪.‬‬
‫ﻳﻌﻴﺶ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻹﺳﻼﻣﻲ ﺣﺎﻟﺔ ﻣﻦ ﺍﻟﻔﻮﺭﺍﻥ‪ .‬ﻭﻗﺪ ﺑﺪﺃﺕ ﺣﺮﻛﺎﺕ ﺇﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺳﺪﺓ ﺍﻟﺤﻜﻢ ﻣﻄﺎﻟﺒﺔ ﺑﺘﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻫﻨﺎﻙ‬
‫ﻣﻌﺎﺭﺿﻮﻥ ﻟﻤﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻄﺒﻴﻖ ﻣﻌﺘﺒﺮﻳﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺸﺮﻳﻊ ﻻ ﻳﻨﺎﺳﺐ ﺯﻣﺎﻧﻨﺎ‪ .‬ﻭﻻ ﺗﺘﺴﻊ ﻫﺬﻩ ﺍﻟﻤﻘﺪﻣﺔ ﻟﻌﺮﺽ ﺃﻁﺮﻭﺣﺎﺕ ﺍﻟﻤﺸﺎﺭﻛﻴﻦ ﻓﻲ ﻫﺬﺍ ﺍﻟﻨﻘﺎﺵ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ‬
‫ﺃﻥ ﻋﺮﺿﻨﺎ ﻋﻨﺪﻣﺎ ﺗﻜﻠﻤﻨﺎ ﻋﻦ ﺍﻟﻨﺎﺳﺦ ﻭﺍﻟﻤﻨﺴﻮﺥ ﻧﻈﺮﻳﺔ ﺍﻟﻤﻔﻜﺮ ﺍﻟﺴﻮﺩﺍﻧﻲ ﻣﺤﻤﻮﺩ ﻣﺤﻤﺪ ﻁﻪ ﺍﻟﺬﻱ ﺃﻋﺪﻣﻪ ﺍﻟﻨﻤﻴﺮﻱ ﺷﻨﻘًﺎ ﻋﺎﻡ ‪ .1985‬ﻓﻔﻜﺮ ﻫﺬﺍ ﺍﻟﻤﻔﻜﺮ ﻣﺮﺗﺒﻂ‬
‫ﺑﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺼﻮﺭﺓ ﻭﺛﻴﻘﺔ ﺇﺫ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ‪ ،‬ﺩﺍﻋﻴًﺎ ﺇﻟﻰ ﺗﺠﺎﻭﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﺪﻧﻲ ﻟﻠﺮﺟﻮﻉ ﺇﻟﻰ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ‪ ،‬ﻓﺈﻥ ﻁﺒﻌﺘﻨﺎ ﻫﺬﻩ ﺗﻨﺴﻒ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ﺍﻟﺮﻛﻴﺰﺓ ﺍﻟﺮﺋﻴﺴﻴﺔ ﺍﻟﺬﻱ ﺗﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻓﻬﺬﻩ ﺍﻟﺤﺮﻛﺎﺕ‬
‫ﺗﺮﻯ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﻼﻡ ﷲ‪ ،‬ﻭﺃﻥ ﻣﺎ ﺟﺎء ﻓﻴﻪ ﻣﻦ ﺗﺸﺮﻳﻊ ﻫﻮ ﺑﻤﺜﺎﺑﺔ ﺷﺮﻉ ﷲ‪ ،‬ﻭﻋﻠﻰ ﻛﻞ ﻣﺆﻣﻦ ﺃﻥ ﻳﻄﺒﻖ ﻫﺬﺍ ﺍﻟﺸﺮﻉ ﻛﻤﻜﻮﻥ ﺭﺋﻴﺴﻲ ﻹﻳﻤﺎﻧﻪ ﺍﻟﺪﻳﻨﻲ‪.‬‬
‫ﻓﺎﻹﺳﻼﻡ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺴﺎﺩﺍﺕ‪ ،‬ﻛﻤﺎ ﺫﻛﺮﻧﺎ ﺳﺎﺑﻘًﺎ‪ ،‬ﻟﻴﺲ ﻣﺠﺮﺩ ﻋﺒﺎﺩﺍﺕ ﻭﻣﻨﺎﺳﻚ ﻭﻣﻮﺍﻋﻆ ﺧﻠﻘﻴﺔ ﻭﺗﻼﻭﺓ ﺁﻟﻴﺔ ﻟﻜﺘﺎﺏ ﷲ‪ .‬ﻭﺍﻟﻘﺮﺁﻥ ﺫﺍﺗﻪ ﻳﻘﻮﻝ‪َ » :‬ﻭ َﻣ ْﻦ ﻟَ ْﻢ ﻳَ ْﺤ ُﻜ ْﻢ ﺑِ َﻤﺎ‬
‫} ُ ﻓَﺄُﻭﻟَﺌِﻚَ ُﻫ ُﻢ ْﺍﻟﻔَﺎ ِﺳﻘُﻮﻥَ « )‪ .(47 :5\112‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﻼﻡ ﷲ ﺃﺳﻄﻮﺭﺓ ﻻ ﺗﺨﺘﻠﻒ ﻋﻦ ﺃﺳﻄﻮﺭﺓ ﺍﻟﺘﻮﺭﺍﺓ ﺃﻭ ﺍﻹﻧﺠﻴﻞ ﻛﻼﻡ ﷲ‪ .‬ﻭﻟﻜﻞ‬ ‫ﺃ َ ْﻧﺰَ َﻝ ﱠ‬
‫ﻣﺠﺘﻤﻊ ﺃﺳﺎﻁﻴﺮﻩ‪ ،‬ﺣﺘﻰ ﻓﻲ ﺍﻟﻐﺮﺏ‪ .‬ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻳﺤﺘﻔﻞ ﺍﻟﻐﺮﺑﻴﻮﻥ ﺳﻨﻮﻳًﺎ ﺑﻌﻴﺪ »ﺑﺎﺑﺎ ﻧﻮﻳﻞ«‪ ،‬ﺫﻱ ﺍﻟﻠﺤﻴﺔ ﺍﻟﺒﻴﻀﺎء ﺍﻟﻄﻮﻳﻠﺔ ﺍﻟﺬﻱ ﻳﺄﺗﻲ ﻣﻦ ﺑﻼﺩ ﺑﻌﻴﺪﺓ ﺃﻭ‬
‫ﻳﻨﺰﻝ ﻣﻦ ﻣﺪﺧﻨﺔ ﺍﻟﺒﻴﺖ ﻟﻴﻮﺯﻉ ﺍﻟﻬﺪﺍﻳﺎ ﻋﻠﻰ ﺍﻷﻁﻔﺎﻝ ﺍﻟﺬﻳﻦ ﺗﺮﺗﺴﻢ ﺍﻟﺒﻬﺠﺔ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ‪ .‬ﻭﺍﻟﻜﻞ ﻳﻌﺮﻑ ﺃﻥ »ﺑﺎﺑﺎ ﻧﻮﻳﻞ« ﻫﻮ ﻣﺠﺮﺩ ﺃﺳﻄﻮﺭﺓ ﻭﻟﻜﻦ ﺍﻟﻐﺮﺏ‬
‫ﻣﺘﻤﺴﻚ ﺑﻬﺬﻩ ﺍﻷﺳﻄﻮﺭﺓ ﺳﻨﺔ ﺑﻌﺪ ﺳﻨﺔ‪ .‬ﺻﺤﻴﺢ ﺃﻥ ﻣﺸﺎﻳﺦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻳﺸﺒﻬﻮﻥ ﺇﻟﻰ ﺣﺪ ﻛﺒﻴﺮ »ﺑﺎﺑﺎ ﻧﻮﻳﻞ« ﺑﻠﺤﺎﻫﻢ ﺍﻟﻄﻮﻳﻠﺔ ﻭﺭﺅﻭﺳﻬﻢ ﺍﻟﺨﺎﻭﻳﺔ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻤﺸﻜﻠﺔ‬
‫ﺗﻜﻤﻦ ﻓﻲ ﺃﻧﻬﻢ ﻳﻌﺘﻤﺪﻭﻥ ﻋﻠﻰ ﺃﺳﻄﻮﺭﺓ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﻣﻨﺰﻝ ﻟﻴﻔﺮﺿﻮﺍ ﻋﻠﻰ ﻣﺠﺘﻤﻌﻨﺎ ﺗﺸﺮﻳﻌﺎﺕ ﺗﻨﺘﻤﻲ ﺇﻟﻰ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﻣﺘﺤﺠﺠﻴﻦ ﺑﻤﻘﻮﻟﺔ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ‬
‫ﻫﻲ ﺷﺮﻉ ﷲ‪ ،‬ﻭﻣﻦ ﻳﺮﻓﺾ ﺍﻟﺮﺿﻮﺥ ﻟﺘﻠﻚ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﻳﻌﺘﺒﺮ ﻣﺮﺗﺪ ًﺍ‪ ،‬ﻭﻻ ﻧﺮﻳﺪ ﻫﻨﺎ ﺗﻜﺮﺍﺭ ﻣﺎ ﻗﻠﻨﺎﻩ ﻋﻦ ﺣﺪ ﺍﻟﺮﺩﺓ ﺳﺎﺑﻘًﺎ‪ .‬ﻭﻧﻜﺘﻔﻲ ﻫﻨﺎ ﺑﺎﻹﺷﺎﺭﺓ ﺇﻟﻰ ﺭﺃﻱ‬
‫ﺷﺨﺼﻴﺘﻴﻦ ﻣﺴﻠﻤﺘﻴﻦ ﻟﻬﻤﺎ ﺻﻮﺕ ﻣﺴﻤﻮﻉ‪ .‬ﻓﺮﺩ ًﺍ ﻋﻠﻰ ﺳﺆﺍﻝ ﺑﺨﺼﻮﺹ ﻣﻦ ﻳﺮﻓﺾ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺤﺠﺔ ﺃﻧﻬﺎ ﻻ ﺗﻨﺎﺳﺐ ﺍﻟﻌﺼﺮ ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ‬
‫ﻣﺤﻤﺪ ﻣﺘﻮﻟﻲ ﺍﻟﺸﻌﺮﺍﻭﻱ )ﺗﻮﻓﻰ ﻋﺎﻡ ‪:(1998‬‬
‫ﺃﻭﻻ‪ .‬ﺍﻟﺬﻱ ﻳﺤﺎﻭﻝ ﺃﻥ ﻳﻌﺮﺽ ﻣﺒﺎﺩﻱء ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺃﻓﻜﺎﺭﻩ ﻟﻴﻘﻮﻝ ﻫﻲ ﺗﺼﻠﺢ ﺃﻭ ﻻ‬ ‫ﺃﺻﺤﺎﺏ ﻭﺟﻬﺔ ﺍﻟﻨﻈﺮ ﺍﻟﻔﺎﺳﺪﺓ ﻫﺬﻩ ﻧﻘﻮﻝ ﻟﻬﻢ‪ :‬ﺭﺍﺟﻌﻮﺍ ﺇﻳﻤﺎﻧﻜﻢ ً‬
‫ﺃﻭﻻ‪ .‬ﺃﻧﺎ ﻻ ﺃﻗﺒﻞ ﻣﻦ ﺃﺣﺪ ﻳﻌﻠﻦ ﺃﻧﻪ ﻣﺆﻣﻦ ﻭﻣﺴﻠﻢ ﺃﻥ ﻳﻘﻒ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻒ‪ .‬ﺑﻞ ﺃﻗﻮﻝ ﻟﻪ‪ :‬ﺃﻧﺖ ﻣﺆﻣﻦ ﺑﺎŠ ﻭﺑﺮﺳﻮﻟﻪ ﻭﺑﺼﺪﻕ‬ ‫ﺗﺼﻠﺢ‪ .‬ﻧﻘﻮﻝ ﻟﻪ‪ :‬ﺭﺍﺟﻊ ﺇﻳﻤﺎﻧﻚ ً‬
‫ﻫﺬﺍ ﺃﻭ ﻏﻴﺮ ﻣﺆﻣﻦ؟ ﻓﺈﻥ ﻛﻨﺖ ﻣﺆﻣﻨًﺎ ﻓﻼ ﺑﺪ ﺃﻥ ﺗﻠﺘﺰﻡ ‪ ...‬ﺃﻧﺎ ﻟﻮ ﻟﻲ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲء‪ ،‬ﺃﻭ ﻟﻲ ﻣﻦ ﺣﻜﻢ ﺗﻄﺒﻴﻖ ﻣﻨﻬﺞ ﷲ ﺷﻲء ﻷﻋﻄﻴﺖ ﺳﻨﺔ ﺣﺮﻳﺔ ﻓﻴﻤﻦ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﻳﺮﺟﻊ ﻋﻦ ﺇﻋﻼﻥ ﺇﺳﻼﻣﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻏﻴﺮ ﻣﺴﻠﻢ ﻭﺃﻋﻔﻴﻪ ﻣﻦ ﺣﻜﻢ ﺍﻟﺪﻳﻦ ﻓﻲ ﺃﻥ ﺍﻗﺘﻠﻪ ﻗﺘﻞ ﺍﻟﻤﺮﺗﺪ‪.2‬‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﻘﺮﺿﺎﻭﻱ‬
‫ﺇﻥ ﺍﻟﻌﻠﻤﺎﻧﻲ ﺍﻟﺬﻱ ﻳﺮﻓﺾ ﻣﺒﺪﺃ ﺗﺤﻜﻴﻢ ﺍﻟﺸﺮﻳﻌﺔ ﻣﻦ ﺍﻷﺳﺎﺱ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﻹﺳﻼﻡ ﺇﻻ ﺍﺳﻤﻪ‪ ،‬ﻭﻫﻮ ﻣﺮﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ ﺑﻴﻘﻴﻦ‪ ،‬ﻭﻳﺠﺐ ﺃﻥ ﻳﺴﺘﺘﺎﺏ‪ ،‬ﻭﺗﺰﺍﺡ‬
‫ﻋﻨﻪ ﺍﻟﺸﺒﻬﺔ ﻭﺗﻘﺎﻡ ﻋﻠﻴﻪ ﺍﻟﺤﺠﺔ‪ ،‬ﻭﺇﻻ ﺣﻜﻢ ﺍﻟﻘﻀﺎء ﻋﻠﻴﻪ ﺑﺎﻟﺮﺩﺓ‪ ،‬ﻭﺟﺮﺩ ﻣﻦ ﺍﻧﺘﻤﺎءﻩ ﺇﻟﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺳﺤﺒﺖ ﻣﻨﻪ ﺍﻟﺠﻨﺴﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻓﺮﻕ ﺑﻴﻨﻪ ﻭﺑﻴﻦ‬
‫ﺯﻭﺟﻪ ﻭﻭﻟﺪﻩ‪ ،‬ﻭﺟﺮﺕ ﻋﻠﻴﻪ ﺃﺣﻜﺎﻡ ﺍﻟﻤﺮﺗﺪﻳﻦ ﺍﻟﻤﺎﺭﻗﻴﻦ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻭﺑﻌﺪ ﺍﻟﻮﻓﺎﺓ‪.3‬‬
‫ﻭﻣﻦ ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﺘﻲ ﺗﺮﻳﺪ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻄﺒﻴﻘﻬﺎ‪:‬‬
‫‪ -‬ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﻗﻄﻊ ﻳﺪ ﺍﻟﺴﺎﺭﻕ‪ ،‬ﻭﺭﺟﻢ ﺍﻟﺰﺍﻧﻲ‪ ،‬ﻭﻗﺘﻞ ﺍﻟﻤﺮﺗﺪ‪ ،‬ﻭﺍﻟﺠﻠﺪ‪ ،‬ﻭﺍﻟﻌﻴﻦ ﺑﺎﻟﻌﻴﻦ ﻭﺍﻟﺴﻦ ﺑﺎﻟﺴﻦ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺎﺕ ﺟﺎءﺕ ﻓﻲ ﻣﺸﺎﺭﻳﻊ ﻣﺨﺘﻠﻔﺔ‬
‫ﺃﻫﻤﻬﺎ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺠﺰﺍﺋﻲ ﺍﻟﻌﺮﺑﻲ ﺍﻟﻤﻮﺣﺪ ﺍﻟﺬﻱ ﺗﺒﻨﺎﻩ ﻣﺠﻠﺲ ﻭﺯﺭﺍء ﺍﻟﻌﺪﻝ ﺍﻟﻌﺮﺏ ﻋﺎﻡ ‪.1996‬‬
‫‪ -‬ﻓﺮﺽ ﺍﻟﺠﺰﻳﺔ ﻋﻠﻰ ﻏﻴﺮ ﺍﻟﻤﺴﻠﻤﻴﻦ‪.4‬‬
‫‪ -‬ﺍﻟﻌﻮﺩﺓ ﺇﻟﻰ ﻧﻈﺎﻡ ﺍﻟﺮﻕ ﻭﺍﻟﺴﺒﺎﻳﺎ ﻭﻣﻠﻚ ﺍﻟﻴﻤﻴﻦ ﻭﺃﺳﻮﺍﻕ ﺍﻟﻨﺨﺎﺳﺔ‪.5‬‬
‫‪ -‬ﻓﺮﺽ ﺍﻟﺤﺠﺎﺏ ﻋﻠﻰ ﺍﻟﻨﺴﺎء ﻭﺍﻟﻔﺼﻞ ﺑﻴﻦ ﺍﻟﺠﻨﺴﻴﻦ‪.‬‬
‫‪ -‬ﻫﺪﻡ ﺃﻭ ﻛﺴﺮ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﻟﻨﻘﻮﺵ ﻭﺍﻷﻫﺮﺍﻣﺎﺕ ﻭﺃﺑﻮ ﺍﻟﻬﻮﻝ ﻛﻤﺎ ﺣﺪﺙ ﻣﻊ ﺗﻤﺎﺛﻴﻞ ﺑﻮﺫﺍ ﻓﻲ ﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﻛﻤﺎ ﻳﺮﻳﺪ ﻓﻌﻠﻪ ﺍﻟﺴﻠﻔﻴﻮﻥ ﻓﻲ ﻣﺼﺮ‪.6‬‬

‫ﺫﻛﺮﻩ ﺍﻟﻨﺴﺎﺋﻲ ﻓﻲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ )‪.(http://goo.gl/ztfTxb‬‬ ‫‪1‬‬

‫ﺍﻟﺸﻌﺮﺍﻭﻱ‪ :‬ﻗﻀﺎﻳﺎ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﺹ ‪.29-28‬‬ ‫‪2‬‬

‫ﺍﻟﻘﺮﺿﺎﻭﻱ‪ :‬ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻭﺟ ًﻬﺎ ﻟﻮﺟﻪ‪.‬‬ ‫‪3‬‬

‫ﺻﺮﺡ ﺍﻟﺮﺋﻴﺲ ﻣﺮﺳﻲ ﻗﺒﻞ ﺍﻧﺘﺨﺎﺑﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﺃﻥ ﻋﻠﻰ ﺍﻷﻗﺒﺎﻁ ﺃﻥ ﻳﺴﻠﻤﻮﺍ ﺃﻭ ﻳﺪﻓﻌﻮﺍ ﺍﻟﺠﺰﻳﺔ ﺃﻭ ﻳﻬﺎﺟﺮﻭﺍ‪ .‬ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪.http://goo.gl/pU5OO4‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ‪.http://goo.gl/Ubvjts :‬‬ ‫‪5‬‬

‫ﺍﻧﻈﺮ ﻣﻘﺎﻟﻲ‪ :‬ﺍﻟﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﺼﻴﺮ ﺍﻟﺘﻤﺎﺛﻴﻞ ﻭﺍﻟﺼﻮﺭ ﻓﻲ ﻣﺼﺮ ﻭﺧﺎﺭﺟﻬﺎ )‪.(http://goo.gl/rxz0U7‬‬ ‫‪6‬‬

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 ‫‪ -‬ﻣﻨﻊ ﺍﻟﺮﻗﺺ ﻭﺍﻟﻤﻮﺳﻴﻘﻰ ﻭﺍﻟﻔﻨﻮﻥ ﺍﻟﺠﻤﻴﻠﺔ ﺍﻷﺧﺮﻯ‪.‬‬
‫ﻭﺗﻌﺘﻤﺪ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﻣﻘﻮﻟﺔ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺑﻜﻮﻧﻬﺎ ﺷﺮﻉ ﷲ ﻛﺮﻛﻴﺰﺓ ﺃﺳﺎﺳﻴﺔ ﻓﻲ ﺩﻋﺎﻳﺘﻬﺎ ﺍﻻﻧﺘﺨﺎﺑﻴﺔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺪﻋﺎﻳﺔ ﺗﺠﺬﺏ ﺍﻟﻜﺜﻴﺮﻳﻦ‬
‫ﻧﻬﺎﺭﺍ ﻭﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻋﻠﻰ ﺃﺳﺎﺳﻬﺎ ﺗﻜﺴﺐ ﺗﻠﻚ‬ ‫ً‬ ‫ﻷﻧﻬﺎ ﻓﻜﺮﺓ ﺗﻨﺸﺮﻫﺎ ﺍﻟﻤﻨﺎﻫﺞ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻣﻦ ﺍﻟﺮﻭﺿﺔ ﺇﻟﻰ ﺍﻟﺠﺎﻣﻌﺔ ﻭﺗﺘﻨﺎﻗﻠﻬﺎ ﺟﻤﻴﻊ ﻭﺳﺎﺋﻞ ﺍﻹﻋﻼﻡ ً‬
‫ﻟﻴﻼ‬
‫ﺍﻟﺤﺮﻛﺎﺕ ﺍﻻﻧﺘﺨﺎﺑﺎﺕ ﺣﺘﻰ ﻟﻮ ﺃﻥ ﺍﻟﺸﻌﺐ ﺍﻟﺒﺴﻴﻂ ﻻ ﻳﻌﺮﻑ ﺑﺎﻟﺘﻤﺎﻡ ﻣﺎ ﻫﻲ ﻋﻮﺍﻗﺐ ﺗﻄﺒﻴﻖ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺗﺄﺗﻲ ﺿﺮﻭﺭﺓ ﺍﻟﺘﺼﺪﻱ ﻟﻬﺬﻩ‬
‫ﺍﻷﺳﻄﻮﺭﺓ ﻭﺗﻄﻌﻴﻢ ﺍﻟﺸﻌﺐ ﺿﺪﻫﺎ‪ ،‬ﺑﺴﺒﺐ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻗﺐ ﺍﻟﺘﻲ ﺗﺠﺮ ﺍﻟﻤﺠﺘﻤﻊ ﺇﻟﻰ ﻅﻠﻤﺎﺕ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻰ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻠﻪ ﻳﺮﻓﺾ ﺍﻟﺸﻴﺦ‬
‫ﺃﺣﻤﺪ ﺍﻟﻘﺒﺎﻧﺠﻲ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻛﺮ ﻣﻘﻮﻟﺔ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﻼﻡ ﷲ‪ .‬ﻓﺈﺫﺍ ﺃﺛﺒﺘﻨﺎ ﻟﻠﺸﻌﺐ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﻛﻼﻡ ﷲ‪ ،‬ﺑﻞ ﻣﻦ ﺗﺄﻟﻴﻒ ﺣﺎﺧﺎﻡ ﻳﻬﻮﺩﻱ‪ ،‬ﻛﻤﺎ ﺗﺒﻴﻨﻪ ﺍﻟﻤﺼﺎﺩﺭ‬
‫ﺍﻟﺘﻲ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻫﺬﺍ ﺍﻟﺤﺎﺧﺎﻡ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﻨﺴﻒ ﺍﻟﺮﻛﻴﺰﺓ ﺍﻷﺳﺎﺳﻴﺔ ﻟﺪﻋﺎﻳﺔ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﺑﻤﺎ ﺃﻥ ﺍﻟﺤﺮﻛﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ‬
‫ﻭﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﻐﻴﺒﻲ ﻹﺛﺒﺎﺕ ﺍﻟﻌﻜﺲ‪ ،‬ﻭﺟﺐ ﺃﻳﻀًﺎ ﺍﻟﺘﺼﺪﻱ ﻟﻬﺬﻩ ﺍﻟﺪﻋﺎﻳﺔ ﺍﻟﻤﻐﻠﻮﻁﺔ‪ ،‬ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺗﻜﻠﻤﻨﺎ ﻋﻨﻬﺎ‪ .‬ﻭﺍﻟﺘﻌﺮﺽ ﻟﻸﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ ﻟﻠﻘﺮﺁﻥ‬
‫ﻳﺼﺐ ﻓﻲ ﻧﻔﺲ ﺍﻟﻬﺪﻑ‪ .‬ﻓﺘﻠﻚ ﺍﻟﺤﺮﻛﺎﺕ ﺗﺪﱠﻋﻲ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﻛﻼﻡ ﷲ ﻭﻛﺘﺎﺏ ﻛﺎﻣﻞ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺠﺪ ﻓﻴﻪ ﺃﺧﻄﺎ ًء ﻟﻐﻮﻳﺔ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﺃﺛﺒﺘﻨﺎ ﺍﻟﻌﻜﺲ‪ ،‬ﻛﻤﺎ ﻧﻔﻌﻞ ﻓﻲ‬
‫ﺍﻟﻬﻮﺍﻣﺶ‪ ،‬ﻛﺴﺮﻧﺎ ﺫﻟﻚ ﺍﻻﺩﻋﺎء ﻭﺃﻧﻘﺼﻨﺎ ﻣﻦ ﻧﻔﻮﺫ ﺗﻠﻚ ﺍﻟﺤﺮﻛﺎﺕ ﻋﻠﻰ ﺍﻟﺸﻌﺐ ﺍﻟﺒﺴﻴﻂ‪.‬‬
‫ﺼﺎ ﺳﻠﺒﻴًﺎ ‪ ،%100‬ﻛﻤﺎ ﻻ ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﺇﻳﺠﺎﺑﻴًﺎ ‪ .%100‬ﻓﻬﻮ ﻳﺘﻀﻤﻦ ﺗﻌﺎﻟﻴﻢ‬ ‫ﻭﻻ ﺑﺪ ﻣﻦ ﺍﻟﺘﻨﻮﻳﻪ ﻫﻨﺎ ﺇﻟﻰ ﺃﻧﻪ ﻻ ﻳﻤﻜﻦ ﺑﺄﻱ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻘﺮﺁﻥ ﻧ ً‬
‫ﺃﺧﻼﻗﻴﺔ ﺇﻳﺠﺎﺑﻴﺔ ﻣﻘﺘﺒﺴﺔ ﻣﻦ ﺍﻟﺤﻀﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻤﻌﺎﺻﺮﺓ ﻟﻪ‪ .‬ﻭﻟﻜﻦ ﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻳﺘﻀﻤﻦ ﺗﻌﺎﻟﻴﻢ ﺳﻠﺒﻴﺔ ﺗﺘﻨﺎﻓﻰ ﻣﻊ ﺣﻘﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻛﻤﺎ ﺗﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺪﻭﻟﻲ‪ .‬ﻭﻟﻠﺘﺨﻠﺺ ﻣﻦ ﺳﻠﺒﻴﺎﺗﻪ ﻻ ﺑﺪ ﻣﻦ ﺭﻓﻊ ﺍﻟﻘﺪﺍﺳﺔ ﻋﻨﻪ ﻭﺍﻋﺘﺒﺎﺭﻩ ﻛﺘﺎﺑًﺎ ﺑﺸﺮﻳًﺎ ﻣﺜﻞ ﺑﺎﻗﻲ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﻴﻪ ﺍﻟﻐﺚ ﻭﺍﻟﺴﻤﻴﻦ‪ .‬ﻭﻣﻦ ﺍﻟﻤﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻗﺪ‬
‫ﻋﻠَ ْﻴ ِﻪ ﺁَﺑَﺎ َءﻧَﺎ )‪(104 :5\112‬؛ َﻭﺇِﺫَﺍ ﻓَ َﻌﻠُﻮﺍ‬ ‫ﺳﻮ ِﻝ ﻗَﺎﻟُﻮﺍ َﺣ ْ‬
‫ﺴﺒُﻨَﺎ َﻣﺎ َﻭ َﺟﺪْﻧَﺎ َ‬ ‫}ُ َﻭﺇِﻟَﻰ ﱠ‬
‫ﺍﻟﺮ ُ‬ ‫ﺷﻦ ﺣﻤﻠﺔ ﺷﻌﻮﺍء ﻋﻠﻰ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺠﺎﻣﺪﺓ‪َ :‬ﻭ ِﺇﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬ ْﻢ ﺗَﻌَﺎﻟَ ْﻮﺍ ﺇِﻟَﻰ َﻣﺎ ﺃ َ ْﻧﺰَ َﻝ ﱠ‬
‫}ِ َﻣﺎ َﻻ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ )‪ .(28 :7\39‬ﻭﺍﻟﻤﺸﻜﻠﺔ ﻣﻊ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺃﻧﻬﻢ‬ ‫ﻋﻠَﻰ ﱠ‬‫َ‬ ‫ﻥَ‬ ‫ﻮ‬‫ُ‬ ‫ﻟ‬‫ﻮ‬‫ُ‬ ‫ﻘ‬‫َ‬ ‫ﺗ‬‫َ‬ ‫ﺃ‬ ‫ء‬
‫ِ‬ ‫}َ َﻻ ﻳَﺄ ْ ُﻣ ُﺮ ﺑِ ْﺎﻟﻔَ ْﺤﺸ‬
‫َﺎ‬ ‫} ُ ﺃ َ َﻣ َﺮﻧَﺎ ِﺑ َﻬﺎ ﻗُ ْﻞ ِﺇ ﱠﻥ ﱠ‬ ‫ﺸﺔً ﻗَﺎﻟُﻮﺍ َﻭ َﺟﺪْﻧَﺎ َ‬
‫ﻋﻠَ ْﻴ َﻬﺎ ﺁَﺑَﺎ َءﻧَﺎ َﻭ ﱠ‬ ‫ﻓَﺎﺣِ َ‬
‫ﻳﻨﻈﺮﻭﻥ ﺇﻟﻰ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﻧﻲ ﺗﻤﺎ ًﻣﺎ ﻛﻤﺎ ﻛﺎﻥ ﻳﻨﻈﺮ ﻣﻌﺎﺭﺿﻮ ﻣﺤﻤﺪ ﻟﻤﺎ ﻛﺎﻥ ﻳﻘﻮﻝ ﺁﺑﺎﺅﻫﻢ‪.‬‬
‫ﻣﻤﺎ ﺫﻛﺮﻧﺎﻩ ﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﺴﺘﻨﺘﺞ ﺃﻥ ﻁﺒﻌﺔ ﺍﻟﻘﺮﺁﻥ ﻫﺬﻩ ﺗﻘﺪﻡ ﻟﺜﻮﺭﺓ ﻓﻜﺮﻳﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﺗﻔﻮﻕ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻟﺜﻮﺭﺓ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﺜﻮﺭﺍﺕ ﺍﻟﺘﻲ ﻋﺮﻓﺘﻬﺎ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﻟﺘﺎﺭﻳﺦ ﺇﻟﻰ ﺍﻵﻥ‪ .‬ﻓﻬﻲ ﺗﻨﺴﻒ ﺃﺳﻄﻮﺭﺓ ﺫﺍﺕ ﻋﻮﺍﻗﺐ ﻭﺧﻴﻤﺔ ﻋﻠﻰ ﺍﻟﺒﺸﺮﻳﺔ ﺟﻤﻌﺎء‪ .‬ﻭﻟﻜﻲ ﻳﺘﺤﻘﻖ ﻫﺬﺍ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻻ ﺑﺪ ﻣﻦ ﻧﺸﺮ ﻣﺎ‬
‫ﻳﺘﻀﻤﻨﻪ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﻓﻜﺎﺭ ﻋﻠﻰ ﺃﻭﺳﻊ ﻧﻄﺎﻕ ﻣﻤﻜﻦ ﻭﺗﺪﺭﻳﺴﻪ ﻓﻲ ﺍﻟﻤﺪﺍﺭﺱ ﻭﺍﻟﺠﺎﻣﻌﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻐﺮﺑﻴﺔ‪ .‬ﻭﻟﻬﺬﺍ ﺍﻟﺴﺒﺐ‪ ،‬ﻧﻀﻊ ﻋﻠﻰ‬
‫ﻋﻤﻼ ﺑﻘﻮﻝ‬ ‫ﺍﻹﻧﺘﺮﻧﺖ ﻁﺒﻌﺔ ﺍﻟﻘﺮﺁﻥ ﻫﺬﻩ ﻣﺠﺎﻧًﺎ‪ ،‬ﺭﺍﺟﻴﻦ ﻛﻞ ﻣﻦ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﺃﻥ ﻳﺴﺎﺭﻉ ﻓﻲ ﺗﻮﺯﻳﻌﻬﺎ ﻋﻠﻰ ﻛﻞ ﻣﻌﺎﺭﻓﻪ ﺑﺸﺘﻰ ﺃﻧﻮﺍﻉ ﺍﻟﻮﺳﺎﺋﻞ ﻭﺑﺼﻮﺭﺓ ﻣﺠﺎﻧﻴﺔ‪ً ،‬‬
‫ﺟْﺮ ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴ َﻦ )‪.(90 :12\53‬‬ ‫ُﻀﻴ ُﻊ ﺃ َ َ‬
‫}َ َﻻ ﻳ ِ‬‫ﺍﻟﻤﺴﻴﺢ‪ :‬ﻣﺠﺎﻧًﺎ ﺃﺧﺬﺗﻢ ﻣﺠﺎﻧًﺎ ﺃﻋﻄﻮﺍ )ﻣﺘﻰ ‪ .(8 :10‬ﻭﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﺨﻴﺮ ﻛﻔﺎﻋﻠﻪ‪ :‬ﻓَﺈ ِ ﱠﻥ ﱠ‬
‫‪ (20‬ﺷﻜﺮ ﻭﺗﻘﺪﻳﺮ ﻭﺗﻨﺒﻴﻪ ﺃﺧﻴﺮ‬
‫ﻗﺒﻞ ﺍﻻﻧﺘﻬﺎء ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻘﺪﻣﺔ ﻧﻮﺩ ﺃﻥ ﻧﺸﻜﺮ ﻛﻞ ﻣﻦ ﺷﺠﻌﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻭﻣﺪﻧﺎ ﺑﺎﻟﻤﻌﻠﻮﻣﺎﺕ ﻭﺳﺎﻋﺪ ﻋﻠﻰ ﺗﺼﻠﻴﺤﻪ‪ .‬ﻭﻧﺤﻦ ﻧﺤﺠﻢ ﻋﻦ ﺫﻛﺮ ﺃﺳﻤﺎﺋﻬﻢ ﻭﻫﻢ‬
‫ﻛﺜﺮﺓ ﺧﻮﻓًﺎ ﻣﻦ ﻧﺴﻴﺎﻥ ﺑﻌﻀﻬﻢ ﻭﻷﻧﻨﺎ ﻧﺘﺤﻤﻞ ﻭﺣﺪﻧﺎ ﻣﺴﺆﻭﻟﻴﺔ ﺍﻷﺧﻄﺎء ﺍﻟﺘﻲ ﻗﺪ ﻧﻜﻮﻥ ﻭﻗﻌﻨﺎ ﻓﻴﻬﺎ ﻭﺍﻟﺘﻲ ﻧﻌﺘﺬﺭ ﻋﻨﻬﺎ‪ ،‬ﺭﺍﺟﻴﻦ ﺍﻟﻘﺮﺍء ﺍﻟﻜﺮﺍﻡ ﺃﻥ ﻻ ﻳﺒﺨﻠﻮﺍ ﻋﻠﻴﻨﺎ‬
‫ﺑﻤﻼﺣﻈﺎﺗﻬﻢ ﺍﻟﺒﻨﱠﺎءﺓ ﻹﻏﻨﺎء ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﻁﺒﻌﺎﺗﻪ ﺍﻟﻼﺣﻘﺔ‪ .‬ﻭﻧﺮﻯ ﺍﻧﻪ ﻣﻦ ﺍﻟﻤﻔﻴﺪ ﺍﻟﺘﺬﻛﻴﺮ ﺑﻤﺎ ﻛﺘﺒﻪ ﻁﻪ ﺣﺴﻴﻦ ﻓﻲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﻴﺮ »ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ« ﻣﻨﺒ ًﻬﺎ‬
‫ﻗﺮﺍءﻩ‪:‬‬
‫ﻳﺠﺐ ﺣﻴﻦ ﻧﺴﺘﻘﺒﻞ ﺍﻟﺒﺤﺚ ﻓﻲ ﺍﻷﺩﺏ ﺍﻟﻌﺮﺑﻲ ﻭﺗﺎﺭﻳﺨﻪ ﺃﻥ ﻧﻨﺴﻰ ﻗﻮﻣﻴﺘﻨﺎ ﻭﻛﻞ ﻣﺸﺨﺼﺎﺗﻬﺎ‪ ،‬ﻭﺃﻥ ﻧﻨﺴﻰ ﺩﻳﻨﻨﺎ ﻭﻛﻞ ﻣﺎ ﻳﺘﺼﻞ ﺑﻪ‪ ،‬ﻭﺃﻥ ﻧﻨﺴﻰ ﻣﺎ ﻳﻀﺎﺩ ﻫﺬﻩ‬
‫ﺍﻟﻘﻮﻣﻴﺔ ﻭﻣﺎ ﻳﻀﺎﺩ ﻫﺬﺍ ﺍﻟﺪﻳﻦ؛ ﻳﺠﺐ ﺃﻥ ﻻ ﻧﺘﻘﻴﺪ ﺑﺸﻲء ﻭﻻ ﻧﺬﻋﻦ ﻟﺸﻲء ﺇﻻ ﻣﻨﺎﻫﺞ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺼﺤﻴﺢ‪ ... 1‬ﺃﻁﻠﺐ ﻣﻦ ﺍﻵﻥ ﺇﻟﻰ ﺍﻟﺬﻳﻦ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ‬
‫ﺃﻥ ﻳﺒﺮﺋﻮﺍ ﻣﻦ ﺍﻟﻘﺪﻳﻢ ﻭﻳﺨﻠُﺼﻮﺍ ﻣﻦ ﺃﻏﻼﻝ ﺍﻟﻌﻮﺍﻁﻒ ﻭﺍﻷﻫﻮﺍء ﺣﻴﻦ ﻳﻘﺮﺅﻭﻥ ﺍﻟﻌﻠﻢ ﺃﻭ ﻳﻜﺘﺒﻮﻥ ﻓﻴﻪ ﱠﺃﻻ ﻳﻘﺮﺅﻭﺍ ﻫﺬﻩ ﺍﻟﻔﺼﻮﻝ‪ .‬ﻓﻠﻦ ﺗﻔﻴﺪﻫﻢ ﻗﺮﺍءﺗﻬﺎ ﺇﻻ ﺃﻥ‬
‫ﺃﺣﺮﺍﺭﺍ ﺣﻘًﺎ‪.2‬‬
‫ً‬ ‫ﻳﻜﻮﻧﻮﺍ‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻨﺒﻴﻪ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻛﻞ ﻣﺠﺎﻝ‪ ،‬ﻭﻟﻴﺲ ﻓﻘﻂ ﻋﻠﻰ ﻣﺠﺎﻝ ﺍﻷﺩﺏ ﺍﻟﻌﺮﺑﻲ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻮﺟ ًﻬﺎ ﻟﻠﺠﻤﻴﻊ ﺩﻭﻥ ﺃﻱ ﺗﻤﻴﻴﺰ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺮﺟﻮ ﻣﻤﻦ ﻻ ﺗﺘﺴﻊ‬
‫ﺻﺪﻭﺭﻫﻢ ﻟﻶﺭﺍء ﺍﻟﻤﺨﺎﻟﻔﺔ ﻵﺭﺍﺋﻬﻢ ﺃﻥ ﻳﺘﺮﻛﻮﺍ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺟﺎﻧﺒًﺎ‪ .‬ﻓﻘﺪ ﺃﻋﺬﺭ ﻣﻦ ﺃﻧﺬﺭ‪ ،‬ﻭﺃﻧﺼﻒ ﻣﻦ ﺣﺬّﺭ‪.‬‬
‫ﻭﻳﺤﻀﺮﻧﻲ ﻫﻨﺎ ﺣﺪﻳﺚ ﻧﺒﻮﻱ ﻳﻘﻮﻝ‪" :‬ﺇﺫﺍ ﺣﻜﻢ ﺍﻟﺤﺎﻛﻢ‪ ،‬ﻓﺎﺟﺘﻬﺪ‪ ،‬ﺛﻢ ﺃﺻﺎﺏ‪ ،‬ﻓﻠﻪ ﺃﺟﺮﺍﻥ‪ ،‬ﻭﺇﻥ ﺣﻜﻢ ﻭﺍﺟﺘﻬﺪ‪ ،‬ﻓﺄﺧﻄﺄ‪ ،‬ﻓﻠﻪ ﺃﺟﺮ" ‪ .‬ﻭﺭﻏﻢ ﻛﻞ ﺍﻟﺠﻬﺪ ﺍﻟﻤﺒﺬﻭﻝ‬
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‫ﻹﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺃﻓﻀﻞ ﺻﻮﺭﺓ‪ ،‬ﻓﺄﻧﺎ ﻻ ﺍﺩﻋﻲ ﺍﻟﻜﻤﺎﻝ ﺃﻭ ﺍﻟﻌﺼﻤﺔ‪ .‬ﻟﺬﻟﻚ ﺃﺳﺄﻝ ﺍﻟﻘﺮﺍء‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺍﻧﺘﻤﺎءﺍﺗﻬﻢ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺃﻥ ﻳﻌﻔﻮﺍ ﻋﻦ ﻫﻨﺎﺗﻪ ﻭﺃﻥ ﻻ‬
‫ﻳﺒﺨﻠﻮﺍ ﻋﻠﻲ ﺑﺘﻌﻠﻴﻘﺎﺗﻬﻢ ﺍﻟﺒﻨﺎءﺓ ﻟﺘﺤﺴﻴﻨﻪ ﻓﻲ ﺍﻟﻄﺒﻌﺔ ﺍﻟﻘﺎﺩﻣﺔ‪.‬‬

‫ﺍﻟﺪﻛﺘﻮﺭ ﺳﺎﻣﻲ ﻋﻮﺽ ﺍﻟﺬﻳﺐ ﺍﺑﻮ ﺳﺎﺣﻠﻴﺔ‬

‫ﻣﺪﻳﺮ ﻣﺮﻛﺰ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺮﺑﻲ ﻭﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﻌﻨﻮﺍﻥ ﺍﻹﻟﻜﺘﺮﻭﻧﻲ ‪sami.aldeeb@yahoo.fr‬‬

‫ﻁﻪ ﺣﺴﻴﻦ‪ :‬ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ‪ ،‬ﺹ ‪.24‬‬ ‫‪1‬‬

‫ﻁﻪ ﺣﺴﻴﻦ‪ :‬ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ‪ ،‬ﺹ ‪.26‬‬ ‫‪2‬‬

‫ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ‪http://goo.gl/48Ix76‬‬ ‫‪3‬‬

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 ‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ‬
‫‪622-610‬‬
‫ﻭﻓﻘًﺎ ﻟﻠﺘﻘﻠﻴﺪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﻟﺪ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ )ﻭﺍﺳﻤﻪ ﺍﻟﺤﻘﻴﻘﻲ ﻫﻮ ﻗﺜﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﻼﺕ( ﻓﻲ ﻣﻜﺔ ﻋﺎﻡ ‪ .570‬ﻭﻗﺪ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﻷﻭﻝ ﻣﺮﺓ ﻭﻓﻘًﺎ ﻟﻠﺮﺃﻱ ﺍﻟﺮﺍﺟﺢ ﻓﻲ‬
‫ﻟﻴﻠﺔ ‪ 27‬ﺭﻣﻀﺎﻥ ﻟﺴﻨﺔ ‪ 13‬ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ )ﺍﻟﻤﻮﺍﻓﻘﺔ ‪ 27‬ﺍﻏﺴﻄﺲ ‪ 610‬ﻣﻴﻼﺩﻳﺔ(‪ 1‬ﺍﻟﻤﻌﺮﻭﻓﺔ ﺑﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻭﻳﺸﻴﺮ ﺇﻟﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻵﻳﺎﺕ ‪ 5-1 :97\25‬ﻭﺗﺴﻤﻰ‬
‫ﺍﻟﻠﻴﻠﺔ ﺍﻟﻤﺒﺎﺭﻛﺔ ﻓﻲ ﺍﻵﻳﺔ ‪ .3 :44\64‬ﻭﻗﺪ ﻫﺎﺟﺮ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﻣﻦ ﻣﻜﺔ ﻓﻲ ﺍﻟﺘﺎﺳﻊ ﻣﻦ ﺳﺒﺘﻤﺒﺮ ‪ 622‬ﻣﺘﻮﺟﻬﺎ ﻧﺤﻮ ﺍﻟﻤﺪﻳﻨﺔ )ﻭﺍﺳﻤﻬﺎ ﺳﺎﺑﻘًﺎ ﻳﺜﺮﺏ( ﺍﻟﺘﻲ ﺯﺍﺭﻫﺎ‬
‫ﺃﻭﻻ ﻓﻲ ‪ 24‬ﺳﺒﺘﻤﺒﺮ‪ ،‬ﺛﻢ ﺃﻗﺎﻡ ﻓﻴﻬﺎ ﺑﺪﺍﻳﺔ ﻣﻦ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺃﻛﺘﻮﺑﺮ‪ .‬ﻭﺗﻌﺘﺒﺮ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻧﻘﻄﺔ ﺍﻧﻄﻼﻕ ﺍﻟﺘﻘﻮﻳﻢ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻬﺠﺮﻱ ﺍﻟﺬﻱ ﺑﺪﺃ ﻓﻲ ‪ 16‬ﻳﻮﻟﻴﻮ ‪622‬‬ ‫ً‬
‫)ﺍﻟﻤﻮﺍﻓﻖ ﻷﻭﻝ ﻣﺤﺮﻡ(‪ .‬ﻭﺗﻮﻓﻲ ﺍﻟﻨﺒﻲ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ ﻓﻲ ‪ 8‬ﻳﻮﻧﻴﻮ ‪.632‬‬
‫ﻭﻋﻠﻰ ﺭﺃﻱ ﺍﻷﺯﻫﺮ‪ ،‬ﻓﺈﻥ ﻋﺪﺩ ﺍﻟﺴﻮﺭ ﺍﻟﺘﻲ ﺃﻧﺰﻟﺖ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ ﻳﺒﻠﻎ ‪ 86‬ﺳﻮﺭﺓ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﺎ ﻧﺪﻋﻮﻩ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻤﻜﻲ ﻭﻫﻲ ﻣﺠﻤﻌﺔ ﻓﻲ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪.‬‬
‫ﻭﻟﻜﻦ ﻳﺠﺐ ﺃﻥ ﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻟﻤﻜﻲ ﻻ ﻳﺘﻀﻤﻦ ﻓﻘﻂ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻧﺰﻟﺖ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ‪ .‬ﻓﻬﻨﺎﻙ ‪ 35‬ﺳﻮﺭﺓ ﻣﻜﻴﺔ ﺗﺘﻀﻤﻦ ﺁﻳﺎﺕ ﻧﺰﻟﺖ ﺑﻌﺪ ﺍﻟﻬﺠﺮﺓ‪.‬‬
‫ﻭﻗﺪ ﺃﺑﻘﻴﻨﺎ ﻋﻠﻴﻬﺎ ﻓﻲ ﺗﻠﻚ ﺍﻟﺴﻮﺭ ﻣﻊ ﺗﻤﻴﻴﺰﻫﺎ ﻋﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻤﻜﻴﺔ ﺑﺤﺮﻑ ﻫـ‪.‬‬
‫ﻭﻛﻞ ﺳﻮﺭﺓ ﺗﺘﻀﻤﻦ ﺇﺛﻤﻬﺎ‪ ،‬ﻭﻓﺘﺮﺗﻬﺎ )ﺍﻟﻤﻜﻴﺔ ﺃﻭ ﺍﻟﻬﺠﺮﻳﺔ( ﻭﺭﻗﻤﻬﺎ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ ﻭﺑﺎﻟﺘﺮﺗﻴﺐ ﺍﻻﻋﺘﻴﺎﺩﻱ ﺛﻢ ﻋﺪﺩ ﺁﻳﺎﺗﻬﺎ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻤﺴﺘﺜﻨﺎﺓ ﻣﻨﻬﺎ ﻟﻜﻮﻧﻬﺎ‬
‫ﻫﺠﺮﻳﺔ )ﺃﻭ ﻣﺪﻧﻴﺔ(‪ .‬ﻭﻗﺪ ﻭﺿﻌﻨﺎ ﺍﻟﺮﻣﻮﺯ ﺍﻟﺘﺎﻟﻴﺔ ﻓﻲ ﺍﻟﻨﺺ ﻭﺍﻟﻬﻮﺍﻣﺶ‪:‬‬
‫ﻳﺸﻴﺮ ﺇﻟﻰ ﺭﻗﻢ ﺍﻟﻬﺎﻣﺶ‬ ‫ﺍﻟﺮﻗﻢ ﺑﻌﺪ ﺭﻗﻢ ﺍﻵﻳﺔ‬
‫ﻳﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻘﺮﺍءﺍﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﺍﻟﺮﻗﻢ ﺩﻭﻥ ﺣﺮﻑ‬
‫ﻳﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻨﺴﺦ‬ ‫ﺍﻟﺤﺮﻑ ﻥ‬
‫ﻳﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻤﺮﺍﺟﻊ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﻏﻴﺮﻫﺎ‬ ‫ﺍﻟﺤﺮﻑ ﻡ‬
‫ﻳﺸﻴﺮ ﺇﻟﻰ ﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻰ ﺍﻵﻳﺔ ﻣﺘﻀﻤﻨًﺎ ﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ‬ ‫ﺍﻟﺤﺮﻑ ﺕ‬
‫ﻳﺸﻴﺮ ﺇﻟﻰ ﺳﺒﺐ ﺍﻟﻨﺰﻭﻝ‬ ‫ﺍﻟﺤﺮﻑ ﺱ‬
‫ﻳﺸﻴﺮﺍﻥ ﺇﻟﻰ ﺃﻥ ﺍﻵﻳﺔ ﻳﻨﻘﺼﻬﺎ ﺑﻌﺾ ﻋﻨﺎﺻﺮﻫﺎ‬ ‫ﺍﻟﻘﻮﺳﺎﻥ ]‪[...‬‬
‫ﻳﺸﻴﺮﺍﻥ ﺇﻟﻰ ﺍﻧﺘﻘﺎﻝ ﻣﻦ ﻣﻮﺿﻮﻉ ﺇﻟﻰ ﻣﻮﺿﻮﻉ ﺁﺧﺮ ﻭﺑﺪﺃ ﻓﻜﺮﺓ ﺟﺪﻳﺪﺓ‬ ‫ﺍﻟﻘﻮﺳﺎﻥ ]‪[---‬‬
‫ﺗﺸﻴﺮ ﺇﻟﻰ ﻧﻬﺎﻳﺔ ﺍﻟﺠﻤﻠﺔ‬ ‫ﺍﻟﻨﻘﻄﺔ ‪.‬‬
‫ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺘﺬﻳﻴﻠﻴﺔ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻵﻳﺎﺕ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺴﺠﻊ‪ .‬ﻭﺗﻜﻮﻥ ﻣﺴﺒﻮﻗﺔ ﺑﻨﻘﻄﺔ ﺍﻥ ﻛﺎﻧﺖ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‬ ‫ﺍﻟﺸﺮﻁﺔ ~‬
‫ﺗﻔﺼﻞ ﺑﻴﻦ ﺷﻘﻲ ﺑﻴﺖ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻗﺪ ﺗﻢ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻓﻲ ﺍﻟﻤﻘﺪﻣﺔ ﻭﺍﻟﻬﻮﺍﻣﺶ‬ ‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﻤﺎﺋﻠﺔ \‬
‫ﻭﻳﺠﺪ ﺍﻟﻘﺎﺭﻱء ﺃﺭﺑﻌﺔ ﺍﻋﻤﺪﺓ‪:‬‬
‫ﻓﻲ ﺍﻟﻌﻤﻮﺩ ﺍﻷﻳﺴﺮ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺨﻂ ﺍﻟﻜﻮﻓﻲ ﺍﻟﻤﺠﺮﺩ ﺑﺪﻭﻥ ﺗﻨﻘﻴﻂ ﻭﺑﺪﻭﻥ ﺗﺸﻜﻴﻞ‪.‬‬ ‫‪-‬‬
‫ﻓﻲ ﺍﻟﻌﻤﻮﺩ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﻧﻲ‪.‬‬ ‫‪-‬‬
‫ﻓﻲ ﺍﻟﻌﻤﻮﺩ ﺍﻟﺬﻱ ﻳﻠﻴﻪ ﻧﺺ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻠﺮﺳﻢ ﺍﻹﻣﻼﺋﻲ ﺍﻟﻌﺎﺩﻱ‪.‬‬ ‫‪-‬‬
‫ﻓﻲ ﺍﻟﻌﻤﻮﺩ ﺍﻷﻳﻤﻦ ﺣﺮﻑ ﻡ ﺃﻭ ﻫـ ﻟﻺﺷﺎﺭﺓ ﺇﻟﻰ ﺯﻣﻦ ﺍﻵﻳﺔ )ﻣﻜﻲ ﺃﻭ ﻫﺠﺮﻱ – ﺃﻱ ﻣﺪﻧﻲ(‪ ،‬ﺛﻢ ﺭﻗﻢ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ‪ ،‬ﻳﻠﻴﻪ ﺭﻗﻢ ﺍﻟﺴﻮﺭﺓ‬ ‫‪-‬‬
‫ﺑﺎﻟﺘﺴﻠﺴﻞ ﺍﻟﻌﺎﺩﻱ‪ ،‬ﺛﻢ ﺭﻗﻢ ﺍﻵﻳﺔ‪ ،‬ﺛﻢ ﺭﻗﻢ ﺍﻟﻬﺎﻣﺶ ﺇﻥ ﻭﺟﺪ‪.‬‬

‫ﺃﺧﺬﻧﺎ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻦ ﻣﻮﻗﻊ ﺟﻤﻌﻴﺔ ﺍﻟﻔﻠﻚ ﺑﺎﻟﻘﻄﻴﻒ ‪.http://goo.gl/vZKx4U‬‬ ‫‪1‬‬

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 ‫‪ 96\1‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 19‬ﻣﻜﻴﺔ‬
‫‪1‬‬

‫‪@ @á‬‬ ‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ ‪.‬‬
‫ﻡ‪1‬‬
‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ ﺕ‪ ،1‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪2‬‬

‫‚ ‪@ @Õfl Ü‬‬

‫‪fl @ðč‰ÛKa@Ùiğ Š‬‬ ‫‪fl @áŽbči@cfl‹Óa‬‬ ‫َ‬
‫ﭑﺳ ِﻢ َﺭﺑِّﻚَ ٱﻟﺬِﻱ َﺧﻠﻖَ ‪،‬‬ ‫ﱠ‬ ‫ۡٱﻗ َﺮ ۡﺃ‪1‬ﻡ‪ 1‬ﺑِ ۡ‬ ‫ﺍ ْﻗ َﺮﺃْ ﺑِﺎﺳ ِْﻢ َﺭﺑِّﻚَ ﺍﻟﱠﺬِﻱ َﺧﻠَﻖَ‬ ‫ﻡ‪1 :96\1‬‬
‫‪3‬‬

‫‪@ @Õ_ Ü Ç‬‬‫‪fl @åčß@flå‬‬ ‫‚ ‪fl ã⁄a@flÕÜ‬‬‫‪fl‬‬ ‫ﻖﺕ‪.1‬‬ ‫ﻋﻠَ ٍ‬ ‫ﻣِﻦ َ‬ ‫ﺴﻦَ ۡ‬ ‫ٱﻹﻧ ٰ َ‬‫َﺧﻠَﻖَ ۡ ِ‬ ‫ﻋﻠَ ٍ‬
‫ﻖ‬ ‫ﺴﺎﻥَ ﻣِ ْﻦ َ‬ ‫ﺍﻹ ْﻧ َ‬‫َﺧﻠَﻖَ ْ ِ‬ ‫ﻡ‪2 :96\1‬‬
‫‪4‬‬

‫‪@ @â‬‬
‫‹‪Ž‬‬‫‪fl ×þa@Ùiş Š‬‬ ‫‪fl ëfl @cfl‹Óa‬‬ ‫ۡٱﻗ َﺮ ۡﺃ! َﻭ َﺭﺑﱡﻚَ ٱﻷﻛ َﺮ ُﻡ!‬
‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫ﺍ ْﻗ َﺮﺃْ َﻭ َﺭﺑﱡﻚَ ْﺍﻷ ْﻛ َﺮ ُﻡ‬
‫َ‬ ‫ﻡ‪3 :96\1‬‬
‫‪@ @á‬‬ ‫‪ Ü Ô‬‬‫‪ Ûbči@fláÜK Ç‬‬
‫‪fl @ðč‰ÛKa‬‬ ‫ﻋﻠﱠ َﻢ ﺑِ ۡﭑﻟﻘَﻠَ ِﻢ‪1‬ﺕ‪.1‬‬ ‫ٱﻟﱠﺬِﻱ َ‬ ‫ﻋﻠﱠ َﻢ ﺑِ ْﺎﻟﻘَﻠَ ِﻢ‬ ‫ﺍﻟﱠﺬِﻱ َ‬
‫‪5‬‬
‫ﻡ‪4 :96\1‬‬
‫‪@ @áÜÈflí@áÛ@bflß@flå‬‬ ‫‪fl ã⁄a@fláÜK Ç‬‬ ‫‪fl‬‬ ‫ﺴﻦَ َﻣﺎ ﻟَﻢۡ ﻳَﻌۡ ﻠَﻢۡ ‪.‬‬ ‫ٱﻹﻧ َٰ‬ ‫ﻋﻠﱠ َﻢ ﻡ‪ِۡ 1‬‬
‫َ‬ ‫ﺴﺎ َﻥ َﻣﺎ ﻟَ ْﻢ ﻳَ ْﻌﻠَ ْﻢ‬ ‫ﺍﻹ َ‬‫ْ‬
‫ﻧ‬ ‫ﻋﻠﱠ َﻢ ْ ِ‬ ‫َ‬ ‫‪6‬‬
‫ﻡ‪5 :96\1‬‬
‫‪@ @óflÌİflîÛ @flå‬‬ ‫×‪fl ã⁄a@Şæg@bKÜ‬‬‫‬ ‫ﺴ َﻦ ﻟَ َﻴ ۡﻄﻐ ٰ َٓﻰﺕ‪،2‬‬ ‫ٱﻹﻧ َٰ‬ ‫َﻼ ﺕ‪ِ !1‬ﺇ ﱠﻥ ِۡ‬ ‫]‪ [---‬ﻛ ﱠ ٓ‬ ‫ﻄﻐَﻰ‬ ‫ﺴﺎﻥَ ﻟَ َﻴ ْ‬ ‫ْ‬
‫ﻛ ِ ِ َ‬
‫ﻧ‬ ‫ْ‬
‫ﺍﻹ‬ ‫ﱠ‬
‫ﻥ‬ ‫ﺇ‬ ‫َﻼ‬‫ﱠ‬ ‫‪7‬‬
‫ﻡ‪6 :96\1‬‬
‫‪@ @ófläÌflnŽa@ŽêaŞŠ@æc‬‬ ‫ٱﺳﺘ َۡﻐﻨ َٰﻰٓ‪.‬‬ ‫ﺃَﻥ ﱠﺭ َءﺍﻩُ‪1‬ﻡ‪[...] 1‬ﺕ‪ۡ 1‬‬ ‫ﺃ َ ْﻥ َﺭﺁَﻩ ُ ﺍ ْﺳﺘ َ ْﻐﻨَﻰ‬ ‫‪8‬‬
‫ﻡ‪7 :96\1‬‬
‫‪@ @óflÈuş‹Ûa@Ùiğ Š‬‬ ‫‪fl @óÛg@Şæg‬‬ ‫ٱﻟﺮ ۡﺟﻌَ ٰ ٓﻰ ‪.‬‬
‫ﺕ‪1‬‬
‫ﺇِ ﱠﻥ ﺇِﻟَ ٰﻰ َﺭﺑِّﻚَ ﱡ‬ ‫ﺍﻟﺮ ْﺟﻌَﻰ‬ ‫ﺇِ ﱠﻥ ﺇِﻟَﻰ َﺭﺑِّﻚَ ﱡ‬ ‫‪9‬‬
‫ﻡ‪8 :96\1‬‬
‫‪@ @óflèäflí@ðč‰ÛKa@floíflŠc‬‬ ‫]‪ [---‬ﺃ َ َﺭ َء ۡﻳﺖَ ٱﻟﺬِﻱ ﻳَﻨ َﻬ ٰﻰ‬
‫ۡ‬ ‫ﱠ‬ ‫ﺃ َ َﺭﺃَﻳْﺖَ ﺍﻟﱠﺬِﻱ ﻳَ ْﻨ َﻬﻰ‬ ‫ﻡ‪9 :96\1‬‬
‫–‪@ @óKÜ‬‬ ‫‪fl @aflˆg@aƇjflÇ‬‬ ‫ﺻﻠﱠ ٰ ٓﻰ؟‬ ‫ﻋ ۡﺒﺪًﺍ ﺇِﺫَﺍ َ‬ ‫َ‬ ‫ﺻﻠﱠﻰ‬ ‫ﻋ ْﺒﺪًﺍ ﺇِﺫَﺍ َ‬ ‫َ‬ ‫ﻡ‪10 :96\1‬‬
‫‡‪@ @ôfl‬‬ ‫‪ a@óÜÇ‬‬ ‫‪fl @flæb×@æg@floíflŠc‬‬ ‫ۡ‬
‫ﻋﻠﻰ ٱﻟ ُﻬﺪ ٰ َٓﻯ‪،‬‬ ‫َ‬ ‫ﺃ َ َﺭ َء ۡﻳﺖَ ﺇِﻥ َﻛﺎﻥَ َ‬ ‫ﻋﻠﻰ ﺍﻟ ُﻬﺪَﻯ‬‫ْ‬ ‫َ‬ ‫ﺃ َ َﺭﺃَﻳْﺖَ ﺇِ ْﻥ َﻛﺎﻥَ َ‬ ‫ﻡ‪11 :96\1‬‬
‫‪@ @ôflìÔŞnÛbči@fl‹ßfl c @ëc‬‬ ‫ﻯ؟‬ ‫ﺃ َ ۡﻭ ﺃ َ َﻣ َﺮ ﺑِﭑﻟﺘ ﱠ ۡﻘ َﻮ ٰ ٓ‬ ‫ﺃ َ ْﻭ ﺃ َ َﻣ َﺮ ﺑِﺎﻟﺘ ﱠ ْﻘ َﻮﻯ‬ ‫ﻡ‪12 :96\1‬‬
‫‪@ @óKÛìflmfl ëfl @fll‰‬‬ ‫× ‪Ş‬‬ ‫‪ @æg@floíflŠc‬‬ ‫ﺏ َﻭﺗ ََﻮﻟ ٰ ٓﻰ ]‪ [...‬؟‬
‫ﺕ‪1‬‬ ‫ﱠ‬ ‫ﺃ َ َﺭ َء ۡﻳﺖَ ﺇِﻥ َﻛﺬﱠ َ‬ ‫ﱠ‬
‫ﺏ َﻭﺗ ََﻮﻟﻰ‬ ‫ﺃ َ َﺭﺃَﻳْﺖَ ﺇِ ْﻥ َﻛﺬ ﱠ َ‬
‫‪10‬‬
‫ﻡ‪13 :96\1‬‬
‫‪@ @ôfl‹ífl @fléÜK Ûa@Şædič @áÜÈflí@áÛc‬‬ ‫ٱ¡َ ﻳَ َﺮ ٰﻯ ؟‬
‫ﻡ‪1‬‬
‫ﺃَﻟَﻢۡ ﻳَﻌۡ ﻠَﻢ ﺑِﺄ َ ﱠﻥ ﱠ‬ ‫}َ ﻳَ َﺮﻯ‬ ‫ﺃَﻟَ ْﻢ ﻳَ ْﻌﻠَ ْﻢ ﺑِﺄ َ ﱠﻥ ﱠ‬ ‫‪11‬‬
‫ﻡ‪14 :96\1‬‬
‫– ‪@ @òčîfl‬‬
‫×‪č bŞäÛbči@bflÈÐ fläÛ @čénfl äflí@áKÛ@åč÷Û @bKÜ‬‬ ‫‬ ‫ﺎﺻﻴَ ِﺔ‬ ‫ﱠ‬
‫َ ِ ِ‬ ‫ﻨ‬ ‫ﭑﻟ‬‫ﺑ‬ ‫‪1‬‬
‫ﺎ‬ ‫ﻌ‬ ‫ۢ‬ ‫َ‬ ‫ﻔ‬ ‫َﺴ‬‫ۡ‬ ‫ﻨ‬ ‫َ‬ ‫ﻟ‬ ‫‪،‬‬ ‫ﻪ‬
‫ِ‬ ‫َ‬ ‫ﺘ‬ ‫ﻛ ﱠَﻼ! ﻟَﺌِﻦ ﻟﱠﻢۡ ﻳَﻨ‬ ‫ﺎﺻﻴَ ِﺔ‬‫ﱠ‬ ‫ﻨ‬
‫َ ِ ِ‬ ‫ﺎﻟ‬‫ﺑ‬ ‫ﻦ‬‫ْ‬ ‫ﻌ‬ ‫َ‬ ‫ﻔ‬ ‫ﺴ‬
‫ْ‬ ‫ﻨ‬
‫َ‬ ‫َ‬ ‫ﻟ‬ ‫ﻪ‬
‫ِ‬ ‫ﻛ ﱠَﻼ ﻟَﺌ ِْﻦ ﻟَ ْﻢ ﻳَ ْﻨﺘ َ‬ ‫‪12‬‬
‫ﻡ‪15 :96\1‬‬
‫]‪[...‬ﺕ‪،1‬‬
‫‪@ @òfl÷ ‬‬
‫‪č bfl‚@đòifl ‰‬‬
‫× ‪č‬‬‫–‪ @òflî‬‬
‫‪č bflã‬‬ ‫َﺎﺻ َﻴ ٖﺔ ]‪َ ٰ [...‬ﻛ ِﺬﺑَ ٍﺔ‪ ،‬ﺧَﺎ ِﻁﺌ َٖﺔ ‪.‬‬
‫‪1‬‬ ‫‪1‬‬ ‫ﺕ‬
‫ﻧ ِ‬ ‫َﺎﺻ َﻴ ٍﺔ ﻛَﺎ ِﺫ َﺑ ٍﺔ َﺧﺎﻁِ ﺌ َ ٍﺔ‬
‫ﻧ ِ‬
‫‪13‬‬
‫ﻡ‪16 :96\1‬‬
‫† ‪@ @éŽífl‬‬
‫‪č bflã@ŽÊ‡flîÜÏ‬‬ ‫ﻓَ ۡﻠ َﻴ ۡﺪﻉُ‪ 1‬ﻧَﺎ ِﺩﻳَ ۥﻪ ُﺱ‪1‬ﺕ‪.1‬‬ ‫ﻓَ ْﻠ َﻴﺪْﻉُ ﻧَﺎ ِﺩ َﻳﻪ ُ‬ ‫‪1‬‬
‫ﻡ‪17 :96\1‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.2‬‬ ‫‪1‬‬

‫ﺳ َﻠ ْﻴ َﻤﺎﻥَ‬
‫ﺕ‪ (1‬ﺟﺎءﺕ ﻓﻲ ﺍﻹﻣﻼء ﺍﻟﻌﺜﻤﺎﻧﻲ ﻟﻠﻘﺮﺁﻥ ﻛﻠﻤﺔ »ﺑﺎﺳﻢ« ﺑﺪﻭﻥ ﺃﻟﻒ )ﺃﻱ ﺑﺜﻼﺛﺔ ﺃﺣﺮﻑ ﻫﻜﺬﺍ‪ :‬ﺑﺴﻢ( ﻛﻠﻤﺎ ﺗﺒﻌﺘﻬﺎ ﻛﻠﻤﺔ ﷲ ﻭﺫﻟﻚ ﻓﻲ ﺍﻟﺒﺴﻤﻠﺔ ﻭﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪» 30 :27\48‬ﺇِﻧﱠﻪُ ﻣِ ْﻦ ُ‬ ‫‪2‬‬

‫ﺳﺎﻫَﺎ«‪ ،‬ﻭﻣﻊ ﺃﻟﻒ ﻛﻠﻤﺎ ﺗﺒﻌﺘﻬﺎ ﻛﻠﻤﺔ ﺭﺏ ﻭﺫﻟﻚ ﻓﻲ ﺃﺭﺑﻊ ﺁﻳﺎﺕ‪» 1 :96\1 :‬ﺍ ْﻗ َﺮﺃْ ﺑِﺎﺳ ِْﻢ َﺭﺑِّﻚَ ﺍﻟﱠﺬِﻱ‬ ‫‹ِ َﻣﺠْ َﺮﺍﻫَﺎ َﻭﻣُﺮْ َ‬‫ﺍﻟﺮﺣِ ِﻴﻢ« ﻭ‪َ » 41 :11\52‬ﻭﻗَﺎ َﻝ ﺍﺭْ َﻛﺒُﻮﺍ ﻓِﻴ َﻬﺎ ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫ﺎﻥ ﱠ‬ ‫ﺍﻟﺮﺣْ َﻤ ِ‬
‫‹ِ ﱠ‬ ‫َﻭﺇِﻧﱠﻪُ ﺑِﺎﺳ ِْﻢ ﱠ‬
‫ﺴﺒِّ ْﺢ ﺑِﺎﺳ ِْﻢ َﺭﺑِّﻚَ ْﺍﻟﻌَﻈِ ِﻴﻢ«‪ .‬ﻭﻳﺸﺎﺭ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﻛﻞ ﺍﻟﺴﻮﺭ ﺗﺒﺪﺃ ﺑﺎﻟﺒﺴﻤﻠﺔ ﻣﺎ‬ ‫ﺴﺒِّﺢْ ﺑِﺎﺳ ِْﻢ َﺭﺑِّﻚَ ْﺍﻟﻌَﻈِ ِﻴﻢ« ﻭ‪» 52 :69\78‬ﻓَ َ‬ ‫ﺴﺒِّﺢْ ﺑِﺎﺳ ِْﻢ َﺭﺑِّﻚَ ْﺍﻟ َﻌﻈِ ِﻴﻢ« ﻭ‪» 96 :56\46‬ﻓَ َ‬ ‫َﺧﻠَﻖَ « ﻭ‪» 74 :56\46‬ﻓَ َ‬
‫ﻋﺪﺍ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ )‪ .(9\113‬ﻭﺗﻌﺘﺒﺮ ﺍﻟﺒﺴﻤﻠﺔ ﺁﻳﺔ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻔﺎﺗﺤﺔ ﻭﻓﻘًﺎ ﻟﺮﻭﺍﻳﺔ ﺣﻔﺺ‪ ،‬ﺑﻴﻨﻤﺎ ﻟﻴﺴﺖ ﺁﻳﺔ ﻓﻲ ﺭﻭﺍﻳﺔ ﻗﺎﻟﻮﻥ ﻭﺭﻭﺍﻳﺔ ﻭﺭﺵ ﻋﻦ ﻧﺎﻓﻊ ♦ ﻡ‪ (1‬ﺍﻟﺮﺣﻤﻦ ﻭﺍﻟﺮﺣﻴﻢ ﺍﺳﻤﺎ ﺍﻟﻬﻴﻦ‬
‫ﻁﺖ ﺑﻲ َﺟﻤﻴ ُﻊ ﺍﻷ َﻣﻢ‬ ‫ﻋﻨﺪ ﺍﻟﻌﺮﺏ‪ .‬ﻭﻋﺎﻣﺔ ﻳﺴﺘﻌﻤﻞ ﺍﺳﻢ ﺍﻟﺮﺣﻤﻦ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﻤﻜﻴﺔ ﻛﻤﺮﺍﺩﻑ ﻟﻜﻠﻤﺔ ﷲ‪ .‬ﺃﻧﻈﺮ ﺍﻟﻔﻬﺮﺱ ﻓﻲ ﻧﻬﺎﻳﺔ ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﺗﺄﺗﻲ ﻋﺒﺎﺭﺓ »ﺑﺎﺳﻢ ﺍﻟﺮﺏ« ﻓﻲ ﺍﻟﻤﺰﺍﻣﻴﺮ‪» :‬ﺃَﺣﺎ َ‬
‫ﺕ ﻭﺍﻷَﺭﺽ« )ﻣﺰﺍﻣﻴﺮ ‪ (8 :124‬ﻭﻛﺬﻟﻚ ﻓﻲ ﻣﺘﻰ‪:‬‬ ‫ﺴ َﻤﻮﺍ ِ‬‫ﺏ ﺻﺎﻧﻊِ ﺍﻟ ﱠ‬ ‫ﺍﻟﺮ ّ ِ‬ ‫ﺳﻢ ﱠ‬ ‫ﺼﺮﺗُﻨﺎ ِﺑﺎ ْ ِ‬
‫ﻄﻌُﻬﺎ« )ﻣﺰﺍﻣﻴﺮ ‪(11-10 :118‬؛ »ﻧُ َ‬ ‫ﺏ ﺃُﻗَ ِ ّ‬‫ﺍﻟﺮ ّ ِ‬‫ﺳﻢ ﱠ‬ ‫ﻁﺖ ﺑﻲ ﺑﺎ ْ ِ‬ ‫ﻁﺖ ﺑﻲ ﺛ ُ ﱠﻢ ﺃَﺣﺎ َ‬ ‫ﻄﻌُﻬﺎ‪ .‬ﺃَﺣﺎ َ‬ ‫ﺍﻟﺮﺏّ ِ ﺃُﻗَ ِ ّ‬
‫ﺳﻢ ﱠ‬ ‫ِﺑﺎ ْ ِ‬
‫ﺍﻟﺮﺏّ « )ﻣﺘﻰ ‪ .(39 :23‬ﻭﻳﻌﺘﺒﺮ ‪ Bonnet-Eymard‬ﺍﻥ ﺣﺮﻑ ﺑـ ﻓﻲ ﻛﻠﻤﺔ ﺑﺎﺳﻢ ﻫﻲ ﻣﺨﺘﺼﺮ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻌﺒﺮﻳﺔ‬ ‫ﺎﺳﻢ ﱠ‬ ‫َﺒﺎﺭﻙَ ﺍﻵﺗﻲ ﺑِ ِ‬ ‫ﺍﻟﻴﻮﻡ ﺣﺘﱠﻰ ﺗَﻘﻮﻟﻮﺍ‪ :‬ﺗ َ‬ ‫ِ‬ ‫»ﻓﺈِﻧِّﻲ ﺃَﻗﻮ ُﻝ ﻟَ ُﻜﻢ‪ :‬ﻻ ﺗ ََﺮﻭﻧَﻨﻲ ﺑَﻌﺪَ‬
‫َﺒﺎﺭﻙَ ِﻟﻸَﺑَ ِﺪ ﺍْﺳ ُﻤﻪ ﺍﻟﻤﺠﻴﺪ« )ﻣﺰﺍﻣﻴﺮ ‪ ،(19 :72‬ﻭﻓﻲ‬ ‫»ﺑﺮﻭﺥ« ﺃﻱ ﻣﺒﺎﺭﻙ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‪» :‬ﻣﺒﺎﺭﻙ ﺍﺳﻢ ﷲ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ« )ﺍﻟﻤﺠﻠﺪ ‪ 1‬ﺹ ‪ .(5‬ﻭﻫﺬﺍ ﻣﻮﺟﻮﺩ ﻓﻲ ﺍﻟﻤﺰﺍﻣﻴﺮ‪» :‬ﺗ َ‬
‫َﺒﺎﺭﻙَ ﺁﺳ ُﻢ ﷲِ ﻣِ ﻦَ‬ ‫ﺖ ﺃَﺧﻲ َﺳﻴِّﺪﻱ« )ﺗﻜﻮﻳﻦ ‪ ،(27 :24‬ﻭﻓﻲ ﺩﺍﻧﻴﺎﻝ‪» :‬ﺗ َ‬ ‫ﻁﺮﻳﻘﻲ ِﺇﻟﻰ َﺑﺒ ِ‬ ‫ﺳﻴِّﺪﻱ ﻭﻫَﺪﺍﻧﻲ ﻓﻲ َ‬ ‫ﻋﻦ َ‬‫ﻭﻭﻓﺎ َءﻩ ِ‬ ‫ﻄ ْﻊ َﺭﺣ َﻤﺘ َﻪ َ‬ ‫ْﺮﺍﻫﻴﻢ ﺍﻟﱠﺬﻱ ﻟﻢ ﻳَﻘ َ‬
‫َ‬ ‫ﺍﻟﺮﺏﱡ ‪ ،‬ﺇِﻟﻪُ َ‬
‫ﺳﻴِّﺪﻱ ﺇِﺑ‬ ‫َﺒﺎﺭﻙَ ﱠ‬ ‫ﺍﻟﺘﻜﻮﻳﻦ‪» :‬ﺗ َ‬
‫ﺍﻷَﺯَ ِﻝ ﻭﻟﻸَﺑَﺪ ﻓﺈِﻥﱠ ﻟَﻪ ِﺍﻟﺤِ ﻜ َﻤﺔَ ﻭﺍﻟ َﺠﺒَﺮﻭﺕ« )ﺩﺍﻧﻴﺎﻝ ‪ .(20 :2‬ﻫﺬﺍ ﻭﻧﺠﺪ ﻧﻔﺲ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻲ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ »ﺑﺸﻢ ﺁﻟﻮﻫﻪ ﺭﺣﻤﺎﻧﻮ ﺭﺣﻴﻤﻮ«‪ .‬ﻭﻛﺎﻧﺖ ﺭﺳﺎﺋﻞ ﺍﻟﺒﻄﺎﺭﻛﺔ ﺍﻷﻧﻄﺎﻛﻴﻴﻦ ﺍﻟﺴﺮﻳﺎﻧﻴﻴﻦ ﺗﺒﺪﺃ‬
‫‹ِ )ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪.(http://goo.gl/S2BZwl 146‬‬ ‫ﺑﻬﺬﻩ ﺍﻟﺒﺴﻤﻠﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺑﺴﺘﻤﺌﺔ ﻋﺎﻡ‪ .‬ﻭﻳﺮﻯ ﺍﺑﻦ ﻋﺎﺷﻮﺭ ﻫﻨﺎ ﻧﻘﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺃﻗﺮﺃ[ ﺑِﺎﺳ ِْﻢ ﱠ‬
‫ﺻﻮﺕُ ﻗﺎﺋِ ٍﻞ‪:‬‬ ‫ﺼﺤْﺮﺍءِ ﻗَﻮﻳﻤﺔ« )ﺃﺷﻌﻴﺎ ‪(3 :40‬؛ » َ‬ ‫ﺳﺒُ َﻞ ِﺇﻟ ِﻬﻨﺎ ﻓﻲ ﺍﻟ ﱠ‬ ‫ﺍﻟﺮﺏّ ﻭﺁﺟ َﻌﻠﻮﺍ ُ‬ ‫ﻁﺮﻳﻖَ ﱠ‬ ‫ﺻﻮﺕُ ُﻣﻨﺎ ٍﺩ קול קורא ﻓﻲ ﺍﻟﺒَ ِ ّﺮﻳﱠﺔ‪ :‬ﺃَ ِﻋﺪﱡﻭﺍ َ‬ ‫‪ (1‬ﺍ ْﻗ َﺮﺍ‪ ،‬ﺍ ْﻗ َﺮ ♦ ﻡ‪ (1‬ﻛﻠﻤﺔ »ﺍﻗﺮﺃ« ﻧﺠﺪﻫﺎ ﻓﻲ ﺃﺷﻌﻴﺎ‪َ » :‬‬ ‫‪3‬‬

‫ﻋ ْﺸﺐٌ ﻭ ُﻛ ﱡﻞ َﺟﻤﺎﻟِﻪ ﻛﺰَ ْﻫ ِﺮ ﺍﻟﺒَ ِ ّﺮﻳﱠﺔ« )ﺃﺷﻌﻴﺎ ‪ .(6 :40‬ﻭﻓﻲ ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ﻛﻠﻤﺔ »ﻗﺮﺃ« ﺍﻟﻌﺒﺮﻳﺔ ﺟﺎءﺕ ﺑﻤﻌﻨﻲ ﻧﺎﺩﻯ‪ .‬ﻭﻟﻜﻦ‬ ‫ﻧﺎ ِﺩ ﻓﻘﺎﻝ‪ :‬ﻣﺎﺫﺍ ﺃُﻧﺎﺩﻱ؟ קול אמר קרא ואמר מה אקרא ُﻛ ﱡﻞ ﺑَﺸ ٍَﺮ ُ‬
‫ﻑ ﺍﻟﻘِﺮﺍءﺓ َ ﻗﺎﺋﻠﻴﻦ‪ :‬ﺃﻗﺮﺃ קרא ﻫﺬﺍ‪،‬‬ ‫ﻌﺮ ُ‬ ‫ﺏ َﻣ ْﺨ ٍ‬
‫ﺘﻮﻡ ﻳُﻨﺎ ِﻭﻟﻮﻧَﻪ ِﻟ َﻤﻦ َﻳ ِ‬ ‫ﺍﻟﺮﺅﻯ ﻛﺄَﻗﻮﺍ ِﻝ ﻛِﺘﺎ ٍ‬ ‫ﻓﺼﺎﺭﺕ ﻟَﻜﻢ َﺟﻤﻴ ُﻊ ﱡ‬ ‫َ‬ ‫ﺟﺎءﺕ ﻓﻲ ﻓﺼﻞ ﺁﺧﺮ ﺑﻤﻌﻨﻲ ﻗﺮﺃ ﻭﺗﺬﻛﺮﻧﺎ ﺑﺎﻟﺤﺪﻳﺚ »ﺍﻗﺮﺃ ‪ ...‬ﻣﺎ ﺍﻧﺎ ﺑﻘﺎﺭﻱء«‪» :‬‬
‫ﻑ ﺍﻟﻘِﺮﺍ َءﺓ« )ﺃﺷﻌﻴﺎ ‪ .(12-11 :29‬ﻭﺗﻔﻬﻢ ﻋﺎﻣﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﻤﻌﻨﻰ‬ ‫ﻋﺮ ُ‬ ‫ﻗﺮﺃ קרא ﻫﺬﺍ‪ ،‬ﻓﻴَﻘﻮﻝ‪ :‬ﻻ ﺃَ ِ‬ ‫ﻑ ﺍﻟﻘِﺮﺍ َءﺓ‪ ،‬ﻭﻳُﻘﺎ ُﻝ ﻟَﻪ‪ :‬ﺇِ َ‬ ‫ﻌﺮ ُ‬ ‫ُﻨﺎﻭ ُﻝ ﺍﻟﻜِﺘﺎﺏُ ِﻟ َﻤﻦ ﻻ ﻳَ ِ‬ ‫ﻓﻴَﻘﻮﻝ‪ :‬ﻻ ﺃَﺳﺘَﻄﻴﻊ‪ِ ،‬ﻷَﻧﱠﻪ َﻣ ْﺨﺘﻮﻡ‪ .‬ﺛ ُ ﱠﻢ ﻳ َ‬
‫ﺍﻟﻘﺮﺍءﺓ ﻭﻟﻴﺲ ﺑﻤﻌﻨﻰ ﺍﻟﻨﺪﺍء‪ ،‬ﻭﻟﻜﻦ ﺗﺮﺟﻤﺖ ﺃﺣﻴﺎﻧًﺎ ﺑﻤﻌﻨﻰ ﺍﻟﻨﺪﺍء ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ﺍﻷﻭﻟﻴﺘﻴﻦ ﻣﻦ ﺃﺷﻌﻴﺎ ﺃﻋﻼﻩ‪.‬‬
‫ﺕ‪ (1‬ﻋﻠﻖ‪ :‬ﺟﻤﻊ ﻋﻠﻘﺔ ﻭﻫﻲ ﺍﻟﻘﻄﻌﺔ ﺍﻟﻴﺴﻴﺮﺓ ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﻐﻠﻴﻆ )ﺍﻟﺠﻼﻟﻴﻦ ‪ .(http://goo.gl/XT9cip‬ﻭﻫﻮ ﻣﺎ ﻟﺴﻖ‪ ،‬ﻭﺗﻔﺴﺮﻫﺎ ﺍﻵﻳﺔ ‪ 11 :37\56‬ﺇِﻧﱠﺎ َﺧﻠَ ْﻘﻨَﺎﻫُ ْﻢ ﻣِ ْﻦ ﻁِ ﻴ ٍﻦ َﻻ ِﺯﺏٍ‪.‬‬ ‫‪4‬‬

‫َﻂ ِﺑ ْﺎﻟﻘَﻠَ ِﻢ ♦ ﺕ‪ (1‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﻗﻠﻢ ﻓﻲ ﺻﻴﻐﺔ ﺍﻟﻤﻔﺮﺩ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 4 :96\1‬ﻭ‪ 1 :68\2‬ﻭﻓﻲ ﺻﻴﻐﺔ ﺍﻟﺠﻤﻊ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 27 :31\57‬ﻭ‪ .44 :3\89‬ﻭﻧﺠﺪ ﻧﻔﺲ ﺍﻟﻜﻠﻤﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‬ ‫‪ (1‬ﺍﻟﺨ ﱠ‬ ‫‪5‬‬

‫‪ .Kalamos‬ﻭﺍﻟﻘﻠﻢ ﻫﻮ ﺍﺩﺍﺓ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻤﻌﺮﻑ‪ .‬ﺑﻴﻨﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ‪ 44 :3\89‬ﺗﻌﻨﻲ ﺍﻟﺴﻬﺎﻡ ﻳﺘﻘﺎﺭﻋﻮﻥ ﺑﻬﺎ‪ .‬ﻭﻗﺪ ﺳﻤﻲ ﺍﻟﺴﻬﻢ ﻗﻠ ًﻤﺎ ﻷﻧﻪ ﻛﺎﻟﻘﻠﻢ ﻳﺒﺮﻯ )ﺍﻟﻨﺤﺎﺱ ‪.(http://goo.gl/GjpBgw‬‬
‫ﺡ ﻳُ ْﺴﺘَ َﻬ ُﻢ ﺑﻬﺎ ﻛﺎﻷﺯﻻﻡ )‪.(http://goo.gl/kbywpD‬‬ ‫ﻭﻟﻜﻦ ﺍﻟﺤﻠﺒﻲ ﻳﻘﻮﻝ ﺑﺄﻥ ﻫﻨﺎﻙ ﺧﻼﻑ ﺣﻮﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ :‬ﻫﻞ ﻫﻲ ﺍﻟﺘﻲ ﻳُ ْﻜﺘَﺐُ ﺑﻬﺎ ﺃﻭ ﻗِﺪﺍ ٌ‬
‫ﻌﺮﻓَﺔ« )ﻣﺰﺍﻣﻴﺮ ‪.(10 :94‬‬ ‫ﱠﺏ ﺍﻷ َﻣ َﻢ ﺃﻓﻼ ﻳُﻌﺎﻗِﺐ؟ ﻭﻫﻮ ﺍﻟﱠﺬﻱ ﻳُﻌَ ِﻠّ ُﻢ ﺍﻟﺒَﺸ ََﺮ ﺍﻟ َﻤ ِ‬ ‫ﻡ‪ (1‬ﻗﺎﺭﻥ‪َ » :‬ﻣﻦ ﺃَﺩ َ‬ ‫‪6‬‬

‫ﻛﻼ‪ ،‬ﺑﻤﻌﻨﻰ ﻛﻠﻴًﺎ – ﻣﻦ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ )‪ Luxenberg‬ﺹ ‪ (307‬ﺕ‪(2‬‬ ‫ﺴﺎﻥَ َﻣﺎ ﻟَ ْﻢ َﻳ ْﻌﻠَ ْﻢ ً‬ ‫ﺕ‪ (1‬ﻳﺮﻯ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﺮﺗﺒﻄﺔ ﺑﺎﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺑﻤﻌﻨﻰ ﻛﻠﻴًﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻵﻳﺔ ﻛﺎﻣﻠﺔ‪َ :‬ﻋﻠﱠ َﻢ ْ ِ‬
‫ﺍﻹ ْﻧ َ‬ ‫‪7‬‬

‫ﻄﻐَﻰ( )‪ Luxenberg‬ﺹ ‪.(307‬‬ ‫ﺑﺪﻻ ﻣﻦ )ﻟَ َﻴ ْ‬ ‫ﻄﻌﻰ( ﺑﻤﻌﻨﻰ ﻧﺴﻲ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ‪ً ،‬‬ ‫ﻭﻳﻘﺘﺮﺡ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﻗﺮﺍءﺓ )ﻟَ َﻴ ْ‬
‫ﺍﻹ ْﻧﺴﺎﻥ ﻭﺍْﺯﺩﺍﺩَ ﺑَﻴﺘُﻪ َﻣﺠﺪًﺍ« )ﻣﺰﺍﻣﻴﺮ ‪:49‬‬ ‫َﻒ ﺇِﺫﺍ ﺍْﻏﺘَﻨﻰ ِ‬ ‫‪َ (1‬ﺭﺃَﻩُ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃَ ْﻥ ﺭﺃﻯ ]ﻧﻔﺴﻪ[ ﺍ ْﺳﺘ َ ْﻐﻨَﻰ )ﺍﻟﻤﻨﺘﺨﺐ ‪ ♦ (http://goo.gl/GVtfSo‬ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻻ ﺗَﺨ ْ‬ ‫‪8‬‬

‫ﺧﺰ ُﻥ ﻓﻴﻪ‬ ‫ﻴﺲ ﻟﻲ ﻣﺎ ﺃ َ ُ‬ ‫ﺼﺒَﺖ ﺃَﺭﺿُﻪ‪ ،‬ﻓﻘﺎ َﻝ ﻓﻲ ﻧَﻔﺴِﻪ‪ :‬ﻣﺎﺫﺍ ﺃَﻋ َﻤﻞ؟ ﻓﻠَ َ‬ ‫ﻲ ﺃَﺧ َ‬ ‫ﻣﺜﻼ ﻗﺎﻝ‪َ :‬ﺭ ُﺟ ٌﻞ َﻏﻨِ ﱞ‬ ‫ﺏ ﻟَﻬﻢ ً‬ ‫ﺿ َﺮ َ‬‫ﻮﺍﻻ ﻳَ ْﺰﺩﺍﺩﻭﻥ« )ﻣﺰﺍﻣﻴﺮ ‪(12 :73‬؛ »ﺛ ُ ﱠﻢ َ‬ ‫ﺮﺍﺭ ﺩﺍﺋِ ًﻤﺎ ﺁﻣِﻨﻮﻥ ﻭﺃَﻣْ ً‬ ‫‪(17‬؛ »ﻫﺎ ﻫُ ُﻢ ﺍﻷ َ ْﺷ ُ‬
‫ﺭﺯﺍﻕ ﻭﺍﻓ َِﺮﺓ ﺗَﻜﻔﻴﻚِ َﻣﺆُﻭﻧَﺔَ ﺳِﻨﻴﻦَ ﻛَﺜﻴﺮﺓ‪ ،‬ﻓَﺎﺳﺘ َﺮﻳﺤﻲ ﻭﻛُﻠﻲ‬ ‫ٌ‬ ‫ﺧﺰ ُﻥ ﻓﻴﻬﺎ َﺟﻤﻴ َﻊ ﻗَ ْﻤﺤﻲ ﻭﺃَﺭْ ﺯﺍﻗﻲ‪ .‬ﻭﺃَﻗﻮ ُﻝ ِﻟﻨَ ْﻔﺴﻲ‪ :‬ﻳﺎ ﻧَ ْﻔ ِﺲ‪ ،‬ﻟَﻚِ ﺃَ‬ ‫ﻛﺒﺮ ﻣِﻨﻬﺎ‪ ،‬ﻓﺄ َ ُ‬ ‫ﻏِﻼﻟﻲ‪ .‬ﺛ ُ ﱠﻢ ﻗﺎﻝ‪ :‬ﺃَﻋ َﻤ ُﻞ ﻫﺬﺍ‪ :‬ﺃَﻫ ِﺪ ُﻡ ﺃَﻫﺮﺍﺋﻲ ﻭﺃَﺑْﻨﻲ ﺃ َ َ‬
‫ﻣﺼﻴﺮ َﻣﻦ ﻳَﻜﻨ ُِﺰ ِﻟﻨَ ْﻔ ِﺴ ِﻪ ﻭﻻ ﻳَﻐﺘَﻨﻲ ﻋِﻨﺪَ ﷲ« )ﻟﻮﻗﺎ ‪.(21-16 :12‬‬ ‫ُ‬ ‫ﻲ‪ ،‬ﻓﻲ ﻫ ِﺬ ِﻩ ﺍﻟﻠﱠﻴﻠَ ِﺔ ﺗُﺴﺘ ََﺮﺩﱡ ﻧَ ْﻔﺴُﻚَ ﻣِ ﻨﻚَ ‪ ،‬ﻓ ِﻠ َﻤﻦ ﻳﻜﻮ ُﻥ ﻣﺎ ﺃَﻋﺪَﺩﺗ َﻪ؟ ﻓﻬﻜﺬﺍ ﻳَﻜﻮ ُﻥ‬ ‫ﻭﺍﺷ َﺮﺑﻲ ﻭﺗَﻨَﻌﱠﻤﻲ‪ .‬ﻓﻘﺎ َﻝ ﻟَﻪ ﷲ‪ :‬ﻳﺎ َﻏﺒِ ّ‬
‫ﺴﺎﻥَ ‪َ ...‬ﺭﺁَﻩُ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ » ِﺇﻟَﻰ َﺭﺑِّﻚَ «‪.‬‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 6‬ﻭ‪ 7‬ﻣﻦ ﺍﻟﻐﺎﺋﺐ » ِﺇﻥﱠ ْ ِ‬ ‫‪9‬‬

‫ﺏ َﻭﺗ ََﻮﻟﱠﻰ ]ﻋﻦ ﺍﻹﻳﻤﺎﻥ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/dopVsD‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃ َ َﺭﺃَﻳْﺖَ ِﺇﻥْ َﻛﺬﱠ َ‬ ‫‪10‬‬

‫ُﺒﺼﺮ؟« )ﻣﺰﺍﻣﻴﺮ ‪.(9 :94‬‬ ‫ﻛﻮﻥَ ﺍﻟﻌَﻴﻦَ ﺃَﻓﻼ ﻳ ِ‬ ‫ﺱ ﺍﻷﺫُﻥَ ﺃَﻓَﻼ ﻳَﺴﻤ َﻊ؟ ﻭﺇِﺫﺍ ﱠ‬ ‫ﻡ‪ (1‬ﻗﺎﺭﻥ‪َ » :‬ﻣﻦ ﻏ ََﺮ َ‬ ‫‪11‬‬

‫‪ (1‬ﻟَﻨَ ْﺴﻔَﻌَﻦﱠ ‪َ ،‬ﻷ ْﺳﻔَﻌًﺎ ♦ ﺕ‪ (1‬ﻟَﻨَ ْﺴﻔَﻌَ ْﻦ‪ :‬ﻟﻨﺄﺧﺬ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ َﻟﻨَﺠ ﱠُﺮ ﱠﻥ ﺑﻨﺎﺻﻴﺘﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺭ )‪ .(http://goo.gl/1Kl4tc‬ﻭﻟﻜﻦ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻓﺴﺮ ﺍﻟﻜﻠﻤﺔ ﺑﻤﻌﻨﻰ ﺿﺮﺏ‪ .‬ﻧﺎﺻﻴﺔ‪،‬‬ ‫‪12‬‬

‫ﺟﻤﻌﻬﺎ ﻧﻮﺍﺻﻲ‪ :‬ﺷﻌﺮ ﻣﻘﺪﻣﺔ ﺍﻟﺮﺃﺱ‪ .‬ﻭﻳﺬﻛﺮ ‪ Luxenberg‬ﺣﺪﻳﺚ ﻟﻌﺎﺋﺸﺔ‪ :‬ﻟﻢ ﺗﻜﻦ ﻭﺍﺣﺪﺓ ﻣﻦ ﻧﺴﺎء ﺍﻟﻨﺒﻲ ﺗﻨﺎﺻﻴﻨﻲ ﻏﻴﺮ ﺯﻳﻨﺐ‪ ،‬ﺑﻤﻌﻨﻰ ﺗﻨﺎﺯﻋﻨﻲ ﻭﺗﺒﺎﺭﻳﻨﻲ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺴﺮﻳﺎﻧﻲ‬
‫‹« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ‬ ‫ﻟﻜﻠﻤﺔ ﻧﺎﺻﻴﺔ ﺃﻱ ﻣﺨﺎﺻﻢ‪ .‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ‪ :15‬ﺳﻮﻑ ﻧﻌﺎﻗﺐ ﺍﻟﻤﺨﺎﺻﻢ )‪ Luxenberg‬ﺹ ‪ .(317-316‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﺑِﺄَﻥﱠ ﱠ َ‬
‫»ﻟَﻨَ ْﺴﻔَﻌَ ْﻦ«‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻟَﺌ ِْﻦ ﻟَ ْﻢ َﻳ ْﻨﺘ َ ِﻪ ﻟَﻨَ ْﺴﻔَﻌَ ْﻦ ]ﺑﻨﺎﺻﻴﺘﻪ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/japlPS‬‬
‫َﺎﺻﻴَ ٍﺔ ]ﻧﻔﺲ[ ﻛَﺎ ِﺫﺑَ ٍﺔ ﺧَﺎ ِﻁﺌ َ ٍﺔ )ﺍﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،27‬ﺹ ‪ .(http://goo.gl/Zv8axt 287‬ﻭﻋﻠﻰ ﺃﺳﺎﺱ‬ ‫َﺎﺻﻴَﺔٌ ﻛَﺎ ِﺫﺑَﺔٌ ﺧَﺎﻁِ ﺌَﺔُ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻧ ِ‬ ‫َﺎﺻﻴَﺔً ﻛَﺎ ِﺫﺑَﺔً ﺧَﺎﻁِ ﺌَﺔً‪ ،‬ﻧ ِ‬ ‫‪ (1‬ﻧ ِ‬ ‫‪13‬‬

‫ﻓﻬﻤﻪ ﻟﻜﻠﻤﺔ ﻧﺎﺻﻴﺔ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ‪ ،‬ﻳﺮﻯ ‪ Luxenberg‬ﺃﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ‪ 16‬ﻫﻮ‪ :‬ﻣﺨﺎﺻﻢ ﻛﺎﺫﺏ‪ ،‬ﺧﺎﻁﺊ )ﺹ ‪.(318‬‬
‫‪70‬‬
 ‫‪@ @òîfl ãč bfli‬‬
‫Ž‪Ş Ûa@ŽÊ‡flä‬‬
‫‪fl‬‬ ‫ٱﻟﺰﺑَﺎﻧِﻴَﺔَ‪[...] 2‬ﺕ‪.1‬‬
‫ﺳﻨ َۡﺪﻉُ‪ [...] 1‬ﱠ‬ ‫َ‬ ‫ﺍﻟﺰﺑَﺎﻧِﻴَﺔَ‬
‫ﺳﻨَﺪْﻉُ ﱠ‬ ‫َ‬
‫‪2‬‬
‫ﻡ‪18 :96\1‬‬
‫×‪@ @l‹nfl Óaflë@‡ŽvŽaflë@ŽéÈčİmŽ @bÛ@bKÜ‬‬
‫‬ ‫‪1‬‬ ‫ﺕ‬ ‫ۤ‬
‫ٱﺳ ُﺠ ۡﺪ ]‪َ ، [...‬ﻭ ۡٱﻗﺘ َِﺮﺏ‬
‫ﻛ ﱠَﻼ! َﻻ ﺗُﻄِ ﻌۡ ﻪُ‪َ ،1‬ﻭ ۡ‬ ‫ﺳ ُﺠﺪْ َﻭﺍ ْﻗﺘ َِﺮﺏْ‬
‫ﻛ ﱠَﻼ َﻻ ﺗُﻄِ ْﻌﻪ ُ َﻭﺍ ْ‬ ‫‪3‬‬
‫ﻡ‪19 :96\1‬‬
‫]‪[...‬ﺕ‪.1‬‬

‫‪ 68\2‬ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 52‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 33-17‬ﻭ‪50-48‬‬
‫‪4‬‬

‫‪@ @á‬‬‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪5‬‬

‫‪@ @æfl 뎋İ‬‬ ‫‪ flí@bflßëfl @áÜ Ô‬‬ ‫‪ Ûaflë@æ‬‬ ‫ﻄ ُﺮﻭﻥَ ‪!1‬‬ ‫ﻥٓ ﺕ‪َ .1‬ﻭ ۡٱﻟﻘَﻠَ ِﻢﺕ‪َ 2‬ﻭ َﻣﺎ ﻳَ ۡﺴ ُ‬ ‫ﻄ ُﺮﻭﻥَ‬ ‫ﻥ َﻭ ْﺍﻟﻘَﻠَ ِﻢ َﻭ َﻣﺎ ﻳَ ْﺴ ُ‬ ‫ﻡ‪1 :68\2‬‬
‫‪6‬‬

‫ﻮﻥﺕ‪،1‬‬ ‫َﻣﺎ ٓ ﺃَﻧﺖَ ِﺑﻨِﻌۡ َﻤ ِﺔ َﺭ ِﺑّﻚَ ِﺑ َﻤ ۡﺠﻨُ ٖ‬ ‫َﻣﺎ ﺃ َ ْﻧﺖَ ِﺑﻨِ ْﻌ َﻤ ِﺔ َﺭ ِﺑّﻚَ ِﺑ َﻤﺠْ ﻨُ ٍ‬
‫ﻮﻥ‬ ‫ﻡ‪2 :68\2‬‬
‫‪@ @æìŽävflàič @Ùiğ Š‬‬ ‫‪fl @čòàfl Èčäič @floãc@bflß‬‬ ‫‪1‬‬ ‫‪7‬‬

‫‪@ @æìŽäàflß@flË‬‬ ‫‪ @aĆ‹udÛ @ÙÛ@Şægëfl‬‬ ‫ﻮﻥ ‪،‬‬

‫ﺕ‪1‬‬
‫َ َ ٖ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻤۡ‬ ‫ﻣ‬ ‫ﺮ‬ ‫َﻴ‬ ‫ۡ‬ ‫ﻏ‬ ‫ﺍ‬ ‫ﺮ‬ ‫ً‬ ‫ﺟ‬‫ۡ‬ ‫َ‬ ‫ﻷ‬ ‫َ‬ ‫ﻚَ‬ ‫َ‬ ‫ﻟ‬ ‫ﻥ‬ ‫ﱠ‬ ‫ﺇ‬
‫َِ‬ ‫ﻭ‬ ‫ﻏﻴ َْﺮ َﻣ ْﻤﻨُ ٍ‬
‫ﻮﻥ‬ ‫َﻭ ِﺇ ﱠﻥ ﻟَﻚَ َﻷَﺟ ًْﺮﺍ َ‬ ‫‪8‬‬
‫ﻡ‪3 :68\2‬‬
‫‪@ @áîčÄÇ‬‬ ‫‚ ‪fl @_ÕÜ‬‬
‫‪Ž @óÜÈ‬‬ ‫‪fl Û @Ù‬‬
‫‪ ãŞ gëfl‬‬ ‫ﻋﻈِ ٖﻴﻢﺱ‪.1‬‬ ‫ٍ َ‬ ‫ﻖ‬ ‫ُ‬ ‫ﻠ‬ ‫ﺧ‬ ‫ُ‬ ‫ﻰ‬ ‫َ ٰ‬‫َ‬ ‫ﻠ‬ ‫ﻌ‬ ‫َ‬ ‫ﻟ‬ ‫ﻚَ‬ ‫ﱠ‬ ‫ﻧ‬‫َِ‬ ‫ﺇ‬ ‫ﻭ‬ ‫ﻴﻢ‬
‫ﻖ َ ٍ‬ ‫ﻈِ‬ ‫ﻋ‬ ‫َﻭﺇِﻧﱠﻚَ ﻟَﻌَﻠﻰ ُﺧﻠُ ٍ‬
‫‪9‬‬
‫ﻡ‪4 :68\2‬‬
‫—‹‪@ @æfl ëŽ‬‬ ‫—‹‪č jŽíëfl @Ž‬‬ ‫‪č jŽn‬‬ ‫‪flÏ‬‬ ‫‬ ‫ﺼ ُﺮﻭﻥَ ‪،‬‬ ‫َ ِ ُ َ ِ‬ ‫ۡ‬
‫ُﺒ‬ ‫ﻳ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ﺮ‬ ‫ﺼ‬ ‫ۡ‬
‫ﺒ‬ ‫ُ‬ ‫ﺘ‬ ‫ﺴ‬ ‫َ‬ ‫ﻓ‬ ‫ﻥ‬ ‫ْﺼ ُ َ‬
‫ﻭ‬ ‫ﺮ‬ ‫ْﺼ ُﺮ َﻭﻳُﺒ ِ‬ ‫ﺴﺘُﺒ ِ‬ ‫ﻓَ َ‬ ‫ﻡ‪5 :68\2‬‬
‫‪@ @æŽ ìŽnоa@ŽáØ‬‬ ‫‪ îğ ídič‬‬ ‫ُﻮﻥُ‬ ‫ۡ‬
‫ﺑِﺄﻳﻴِّﻜ ُﻢ ]‪ [...‬ٱﻟ َﻤﻔﺘ ‪.‬‬
‫‪2‬‬ ‫ۡ‬ ‫ﺕ‪1‬‬ ‫َ ُ ‪1‬‬
‫ُﻮﻥُ‬ ‫ْ‬
‫ﺑِﺄَﻳِّﻴﻜ ُﻢ ﺍﻟ َﻤﻔﺘ‬
‫ْ‬ ‫ُ‬ ‫‪10‬‬
‫ﻡ‪6 :68\2‬‬
‫Ž‪@flìçŽ ëfl @éčÜîčj‬‬
‫‪fl @åflÇ@ŞÝš‬‬ ‫‪fl @åflàič @ŽáÜ Çc@flìçŽ @ÙiŞ Š‬‬ ‫‪fl @Şæg‬‬ ‫ﻋﻦ‬‫ﺿ ﱠﻞ َ‬ ‫َ‬ ‫َ‬
‫ﺳﺒِﻴ ِﻠ ِﻪ ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻫ َُﻮ ﺃ ۡﻋﻠ ُﻢ ﺑِ َﻤﻦ َ‬ ‫ْ‬
‫ﻋﻦ َ‬ ‫ﺿ ﱠﻞ َ‬ ‫ْ‬
‫ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻫ َُﻮ ﺃ ْﻋﻠ ُﻢ ﺑِ َﻤﻦ َ‬‫َ‬ ‫َ‬ ‫‪11‬‬
‫ﻡ‪7 :68\2‬‬
‫‪@ @åfl íč‡nfl è¾bči@ŽáÜ Çc‬‬ ‫ﺳﺒِﻴ ِﻠِۦﻪﺱ‪َ ،1‬ﻭﻫ َُﻮ ﺃ َ ۡﻋﻠَ ُﻢ ﺑِ ۡﭑﻟ ُﻤﻬۡ ﺘَﺪِﻳﻦَ ﻡ‪1‬ﺕ‪.1‬‬ ‫َ‬ ‫َﻭﻫ َُﻮ ﺃ َ ْﻋﻠَ ُﻢ ﺑِ ْﺎﻟ ُﻤ ْﻬﺘَﺪِﻳﻦَ‬
‫‪@ @µ‬‬
‫‪fl ič ‰‬‬ ‫‪ğ Ø‬‬ ‫‪ ¾ a@Éİ‬‬ ‫‪č mŽ @bÜÏ‬‬ ‫‬ ‫ّ‬
‫ﻓَ َﻼ ﺗُﻄِﻊِ ٱﻟ ُﻤ َﻜ ِﺬﺑِﻴﻦَ‪.‬‬ ‫ۡ‬ ‫ﻓَ َﻼ ﺗُﻄِﻊِ ْﺍﻟ ُﻤ َﻜ ِﺬّﺑِﻴ َﻦ‬ ‫ﻡ‪8 :68\2‬‬
‫‪@ @æfl ìŽäçč ‡ŽîÏ‬‬ ‫‪ @Žåçč ‡Žm@ìÛ@(a뺆ëfl‬‬ ‫َﻭﺩﱡﻭﺍْ ﻟَ ۡﻮ ﺗ ُ ۡﺪ ِﻫ ُﻦ ﻓَﻴُ ۡﺪ ِﻫﻨُﻮﻥَ ‪.‬‬
‫‪1‬ﺕ‪1‬‬
‫َﻭﺩﱡﻭﺍ ﻟَ ْﻮ ﺗُﺪْ ِﻫ ُﻦ ﻓَﻴُﺪْ ِﻫﻨُﻮﻥَ‬ ‫‪12‬‬
‫ﻡ‪9 :68\2‬‬
‫‪@ @µ‬‬ ‫‪_ èߪ @ÒbKÜy‬‬ ‫×‪fl @ŞÝ‬‬ ‫‪ @ÉčİmŽ @bÛëfl‬‬ ‫ﻴﻦﺕ‪،1‬‬ ‫ﻑ ﱠﻣ ِﻬ ٍ‬ ‫َﻭ َﻻ ﺗُﻄِﻊۡ ُﻛ ﱠﻞ َﺣ ﱠﻼ ٖ‬ ‫َﻭ َﻻ ﺗُﻄِ ْﻊ ُﻛ ﱠﻞ َﺣ ﱠﻼﻑٍ َﻣ ِﻬ ٍ‬
‫ﻴﻦ‬ ‫‪13‬‬
‫ﻡ‪10 :68\2‬‬
‫‪@ @áîčàäfl ič @bŞ“ßŞ @ŒbŞàçfl‬‬ ‫ﺸﺎ ٓ ۢ ِء ِﺑﻨَﻤِ ٖﻴﻢﺕ‪،1‬‬ ‫َﻫ ﱠﻤ ٖﺎﺯ‪ ،‬ﱠﻣ ﱠ‬ ‫ﺎﺯ َﻣﺸﱠﺎءٍ ﺑِﻨَﻤِ ٍﻴﻢ‬ ‫َﻫ ﱠﻤ ٍ‬
‫‪14‬‬
‫ﻡ‪11 :68\2‬‬
‫‪@ @á‬‬ ‫‪_ îčqc @đ‡nfl ÈŽß@ƒ‬‬ ‫‪fl ÜnÛ@ÊbŞäߪ‬‬ ‫ﺎﻉ ﻟّ ِۡﻠﺨ َۡﻴ ِﺮ‪ُ ،‬ﻣﻌۡ ﺘ َ ٍﺪ ﺃَﺛ ٍِﻴﻢ‪،‬‬ ‫ٖ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﻣ‬
‫ﱠ‬ ‫ِﻴﻢ‬
‫ٍ‬ ‫ﺛ‬‫َ‬ ‫ﺃ‬ ‫ﺪ‬
‫ٍ‬ ‫َ‬ ‫ﺘ‬ ‫ﻌ‬
‫ْ‬ ‫ﻣ‬ ‫ِ ُ‬ ‫ْﺮ‬ ‫ﻴ‬ ‫ﺨ‬‫َ‬ ‫ْ‬
‫ِﻠ‬ ‫ﻟ‬ ‫َﻣﻨﱠ ٍ‬
‫ﺎﻉ‬ ‫ﻡ‪12 :68\2‬‬
‫‪@ @á‬‬ ‫‪_ îčãŒ‬‬ ‫ˆ‪fl @ÙÛč‬‬ ‫‪fl @fl‡Èfli@ğÝnŽ Ç‬‬ ‫‪Ž‬‬ ‫ﻋﺘ ُ ۢ ِّﻞ‪َ ،1‬ﺑﻌۡ ﺪ َ ٰﺫ َﻟِﻚَ ﺯَ ﻧ ٍِﻴﻢﺕ‪.1‬‬ ‫ُ‬ ‫ﻋﺘ ُ ٍّﻞ َﺑ ْﻌﺪ َ ﺫَﻟِﻚَ ﺯَ ﻧ ٍِﻴﻢ‬ ‫ُ‬ ‫‪15‬‬
‫ﻡ‪13 :68\2‬‬
‫ﺕ‪1 َ 1‬‬ ‫ﺃَ‬
‫‪@ @µ‬‬‫‪fl äč ifl ëfl @Þbflß@aflˆ@flæb×@æc‬‬ ‫ﺎﻝ َﻭﺑَﻨِﻴﻦَ ﻡ‪،1‬‬ ‫َ ٖ‬ ‫ﻣ‬ ‫ﺍ‬‫َ‬ ‫ﺫ‬ ‫ﻥ‬
‫َ‬ ‫َﺎ‬
‫ﻛ‬ ‫ﻥ‬ ‫ﺃ‬ ‫]‪[...‬‬ ‫ِﻴﻦَ‬ ‫ﻨ‬ ‫ﺑ‬ ‫ﻭ‬
‫َ ٍ َ َ‬ ‫ﻝ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﺍ‬‫َ‬ ‫ﺫ‬ ‫َﺎﻥَ‬ ‫ﻛ‬ ‫ْ‬
‫ﻥ‬ ‫‪16‬‬
‫ﻡ‪14 :68\2‬‬
‫‪@Žİ‬‬‫Ž ‪č‬‬ ‫‪fl c @flÞbÓ@bflänŽ ífl a@čéîÜÇ‬‬‫‪fl @óÜnŽm@aflˆg‬‬ ‫ﻡ‪1‬‬
‫ﻴﺮ‬
‫ﺳﻄِ ُ‬‫ٰ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺇِﺫﺍ ﺗﺘﻠ ٰﻰ ﻋَﻠﻴ ِﻪ َءﺍﻳَﺘﻨَﺎ‪ ،‬ﻗﺎﻝَ‪» ~ :‬ﺃ َ‬‫ٰ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫ُ‬ ‫َ‪1‬‬
‫ﻴﺮ‬
‫ﺳﺎﻁِ ُ‬ ‫َ‬ ‫َ‬
‫ﻋﻠ ْﻴ ِﻪ ﺁﻳَﺎﺗﻨَﺎ ﻗﺎ َﻝ ﺃ َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﺇِﺫﺍ ﺗﺘﻠﻰ َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫‪17‬‬
‫ﻡ‪15 :68\2‬‬
‫‪@ @µ‬‬ ‫‪fl ÛčëŞ þ a‬‬ ‫ۡٱﻷ َ ﱠﻭﻟِﻴﻦَ «؟‬ ‫ْﺍﻷ َ ﱠﻭﻟِﻴﻦَ‬

‫ﻲ‪ ،‬ﻓ َْﻠﻴَ ْﺪﻉُ ﺇ َﻟﻰ ♦ ﺕ‪ (1‬ﻧﺎﺩﻱ‪ :‬ﻣﺠﻠﺲ‪ .‬ﻳﺮﻯ ‪ Luxenberg‬ﺃﻥ ﻛﻠﻤﺔ ﻧﺎﺩﻱ ﻣﻔﺮﺩ ﻟﻜﻠﻤﺔ ﺍﻧﺪﺍﺩ ﺍﻟﺘﻲ ﺟﺎءﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ 33 :34\58‬ﻭﻏﻴﺮﻫﺎ‪ .‬ﻭﻓﻲ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺗﻌﻨﻲ ﺍﻟﺒﻐﻴﺾ ﺃﻭ‬ ‫‪ (1‬ﻓ َْﻠﻴَ ْﺪﻉُ ﺇ َﻟ ﱠ‬
‫‪1‬‬

‫ﺍﻟﻨﺠﺲ‪ ،‬ﺇﺷﺎﺭﺓ ﻟﻸﺻﻨﺎﻡ‪ .‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‪ :‬ﻓﻠﻴﺪﻉ ﺻﻨﻤﻪ )ﺣﺮﻓﻴًﺎ‪ :‬ﻓﻠﻴﺪﻉ ﻧﺠﺴﻪ( )‪ Luxenberg‬ﺹ ‪ ♦ (319-318‬ﺱ‪ (1‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﻳﺼﻠﻲ ﻓﺠﺎء ﺃﺑﻮ ﺟﻬﻞ ﻓﻘﺎﻝ‪ :‬ﺃﻟﻢ‬
‫ﺃﻧﻬﻚ ﻋﻦ ﻫﺬﺍ؟ ﻓﺎﻧﺼﺮﻑ ﺇﻟﻴﻪ ﺍﻟﻨﺒﻲ ﻓﺰﺑﺮﻩ‪ .‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻬﻞ‪ :‬ﻭﷲ ﺇﻧﻚ ﻟﺘﻌﻠﻢ ﻣﺎ ﺑﻬﺎ ﻧﺎﺩ ﺃﻛﺜﺮ ﻣﻨﻲ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﺍﻟﺰ َﺑﺎﻧِﻴَﺔَ ]ﻹﻫﻼﻛﻪ[ )ﺍﻟﺠﻼﻟﻴﻦ‬ ‫ﻉ ]ﺍﻟﻤﻼﺋﻜﺔ[ ﱠ‬ ‫ﺍﻟﺰﺑَﺎﻧِ َﻴﺔُ ♦ ﺕ‪ (1‬ﺯﺑﺎﻧﻴﺔ‪ :‬ﺍﻟﻤﻼﺋﻜﺔ ﻳﺰﺑﻨﻮﻥ ﺍﻫﻞ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻱ ﻳﺪﻓﻌﻮﻧﻬﻢ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬‬
‫ﺳﻨَ ْﺪ ُ‬ ‫ﺳﺘ ُ ْﺪ َﻋﻰ ‪َ (2‬‬
‫ﺳﻴُ ْﺪ َﻋﻰ ﱠ‬ ‫ﺴﺄ ْﺩﻋُﻮ‪َ ،‬‬
‫ﺳﻨَ ْﺪﻋُﻮ‪ ،‬ﻓ َ‬ ‫‪َ (1‬‬ ‫‪2‬‬

‫‪ .(http://goo.gl/yokme0‬ﻭﻟﻜﻦ ﻳﺮﻯ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﻓﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻛﻠﻤﺔ ﺳﺮﻳﺎﻧﻴﺔ ﻭﺗﻌﻨﻲ ﺍﻟﻤﺆﻗﺖ‪ .‬ﻭﻳﻜﻮﻥ ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ :‬ﻟﻴﺪﻋﻮ ﺁﻟﻬﺘﻪ‪ ،‬ﻭﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻰ ﻣﺎ ﻫﻮ ﻣﺆﻗﺖ‬
‫)‪ Luxenberg‬ﺹ ‪.(319‬‬
‫ﻄ ْﻌﻪُ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻛ ﱠَﻼ َﻻ ﺗُﻄِ ْﻌﻪُ َﻭﺍ ْﺳ ُﺠ ْﺪ ]{[ َﻭﺍ ْﻗﺘ َِﺮﺏْ ]ﻣﻨﻪ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪ .(http://goo.gl/5AAzSS‬ﻭﻛﻠﻤﺔ ﺍﻗﺘﺮﺏ ﻫﻨﺎ ﻭﻓﻘًﺎ ﻟﻠﻴﻜﺴﻨﺒﻴﺮﺝ ﺗﻌﻨﻲ ﺍﻗﺘﺮﺏ ﻣﻦ‬ ‫‪ (1‬ﺗﱡﻄِ ْﻌﻪُ‪ ،‬ﺗ ُ ِ ّ‬ ‫‪3‬‬

‫ﷲ‪ ،‬ﺑﻤﻌﻨﻰ ﺗﻨﺎﻭﻝ ﺍﻟﻘﺮﺑﺎﻥ ﻓﻲ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻛﻤﺎ ﻳﺒﻴﻨﻪ ﻛﺘﺎﺏ ﺍﻷﻏﺎﻧﻲ )‪ Luxenberg‬ﺹ ‪.(325-320‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .1‬ﻋﻨﻮﺍﻥ ﺁﺧﺮ‪ :‬ﻧﻮﻥ‪.‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪5‬‬

‫ﻄ ُﺮﻭﻥَ ♦ ﺕ‪ (1‬ﺑﺨﺼﻮﺹ ﺍﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ ﺃﻧﻈﺮ ﺍﻟﻤﻘﺪﻣﺔ ﺗﺤﺖ ﻋﻨﻮﺍﻥ‪ :‬ﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ )ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺎﺕ ﺃﻭ ﻋﺒﺎﺭﺍﺕ ﻣﺒﻬﻤﺔ( ﺕ‪ (2‬ﺑﺨﺼﻮﺹ ﻣﻌﻨﻰ ﻛﻠﻤﺔ ﻗﻠﻢ‬ ‫ﺼ ُ‬ ‫‪َ (1‬ﻳ ْ‬ ‫‪6‬‬

‫ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.4 :96\1‬‬

‫‪ِ (1‬ﺑﻨَ ْﻌ َﻤ ِﺔ ♦ ﺕ‪ (1‬ﻧﺺ ﻣﺨﺮﺑﻂ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺔ ﺟﻮﺍﺏ ﻟﺴﺆﺍﻝ ﻣﺘﺄﺧﺮ ﺟﺎء ﻓﻲ ﺍﻵﻳﺔ ‪َ :51 :68\2‬ﻭ َﻳﻘُﻮﻟُﻮﻥَ ِﺇ ﱠﻧﻪُ ﻟَ َﻤﺠْ ﻨُﻮ ٌﻥ )ﻟﻠﺘﺒﺮﻳﺮﺍﺕ ﺃﻧﻈﺮ ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪.(661‬‬ ‫‪7‬‬

‫ﺕ‪ (1‬ﻣﻤﻨﻮﻥ‪ :‬ﻣﻨﻘﻮﺹ‪ ،‬ﻣﺤﺴﻮﺏ‪.‬‬ ‫‪8‬‬

‫ﺱ‪ (1‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﻣﺎ ﻛﺎﻥ ﺃﺣﺪ ﺃﺣﺴﻦ ﺧﻠﻘًﺎ ﻣﻦ ﺍﻟﻨﺒﻲ‪ .‬ﻣﺎ ﺩﻋﺎﻩ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻭﻻ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ﺇﻻ ﻗﺎﻝ ﻟﺒﻴﻚ‪ .‬ﻭﻟﺬﻟﻚ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬ ‫‪9‬‬

‫‪ (1‬ﻓﻲ ﺃَﻳِّﻴ ُﻜ ُﻢ ‪ (2‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺑﺄﻳﻜﻢ ﺗُﻔﺘﻨﻮﻥ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (164‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺣﺮﻑ ﺍﻟﺒﺎء ﻫﻨﺎ ﺯﺍﺋﺪ ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺃَﻳِّﻴ ُﻜ ُﻢ ْﺍﻟ َﻤ ْﻔﺘُﻮ ُﻥ‪ .‬ﻭﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤﺄﺯﻕ ﺭﺃﻱ ﺍﻟﺒﻌﺾ ﺍﻥ ﺍﻟﻨﺺ ﻧﺎﻗﺺ‬ ‫‪10‬‬

‫ﺘﻮﻥ‪ .‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻏﻠﻂ ﻓﻲ ﻣﻔﺘﻮﻥ ﻭﺻﺤﻴﺤﻪ ﻫﻮ ﺍﻟﻔﺘﻮﻥ‪ ،‬ﺃﻱ ﺍﻟﺠﻨﻮﻥ‪ .‬ﻭﺍﻟﺒﺎء ﺑﻤﻌﻨﻰ »ﻓﻲ« ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﺗﻜﻮﻥ ﺍﻵﻳﺔ ﻣﺴﺘﻘﻴﻤﺔ‪ :‬ﻓﻲ‬ ‫ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺑﺄﻳﻜﻢ ]ﻓَﺘْﻦُ[ ﺍﻟ َﻤ ْﻔ ِ‬
‫ﺃَﻳِّﻴ ُﻜ ُﻢ ﺍﻟﻔﺘﻮﻥ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ .(397‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ‪ :‬ﺑِﺄَﻳﻴِّ ُﻜ ُﻢ ْٱﻟ َﻤ ْﻔﺘ ُﻮﻥُ ﻣﺼﺪﺭ ﻛﺎﻟﻤﻌﻘﻮﻝ‪ ،‬ﺃﻱ ﺍﻟﻔﺘﻮﻥ ﺑﻤﻌﻨﻰ ﺍﻟﺠﻨﻮﻥ‪ ،‬ﺃﻱ ﺃﺑﻚ ﺃﻡ ﺑﻬﻢ؟ )‪ .(http://goo.gl/ctj02x‬ﻭﻓﺴﺮ‬
‫ﺍﻟﻤﻨﺘﺨﺐ ﺍﻵﻳﺘﻴﻦ ‪ 5‬ﻭ‪ 6‬ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻓﻌﻦ ﻗﺮﻳﺐ ﺗﺒﺼﺮ ‪ -‬ﻳﺎ ﻣﺤﻤﺪ ‪ -‬ﻭﻳﺒﺼﺮ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺑﺄﻳﻜﻢ ﺍﻟﺠﻨﻮﻥ )‪ .(http://goo.gl/HGzpI0‬ﻭﻛﻠﻤﺔ ﻣﻔﺘﻮﻥ ﺗﻌﻨﻲ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﺍﻟﺸﻴﻄﺎﻥ )ﺍﻧﻈﺮ‬
‫ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺗﻔﺴﻴﺮ ﺁﻳﺎﺕ‪ ،‬ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪(http://goo.gl/52scyy 159-146‬‬
‫ﺿ ﱠﻞ« ﺇﻟﻰ ﺍﻻﺳﻢ »ﺑِ ْﺎﻟ ُﻤ ْﻬﺘَﺪِﻳﻦَ « ♦ ﺱ‪ (1‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻋﻦ ﺳﺒﻴﻠﻪ‪ :‬ﻋﻦ ﻋﻠﻲ‪ .‬ﻭﻋﻦ ﺃﺑﻲ ﺟﻌﻔﺮ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ‪ :‬ﻣﺎ ﻣﻦ ﻣﺆﻣﻦ ﺍﻻ ﻭﻗﺪ ﺧﻠﺺ ﻭﺩﻱ ﺇﻟﻰ ﻗﻠﺒﻪ ﻭﻣﺎ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻔﻌﻞ » َ‬ ‫‪11‬‬

‫ﺧﻠﺺ ﻭﺩﻱ ﺇﻟﻰ ﻗﻠﺐ ﺃﺣﺪ ﺍﻻ ﻭﻗﺪ ﺧﻠﺺ ﻭﺩ ﻋﻠﻲ ﺇﻟﻰ ﻗﻠﺒﻪ‪ ،‬ﻛﺬﺏ ـ ﻳﺎ ﻋﻠﻲ ـ ﻣﻦ ﺯﻋﻢ ﺃﻧﻪ ﻳﺤﺒﻨﻲ ﻭﻳﺒﻐﻀﻚ‪ .‬ﻓﻘﺎﻝ ﺭﺟﻼﻥ ﻣﻦ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ‪ :‬ﻟﻘﺪ ﻓﺘﻦ ﺍﻟﻨﺒﻲ ﺑﻬﺬﺍ ﺍﻟﻐﻼﻡ؛ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺎﺕ ‪♦ 10-5‬‬
‫ﻁﺮﻳﻖَ ﺍﻷ َ ْﺷﺮﺍﺭ« )ﻣﺰﺍﻣﻴﺮ ‪.(6 :1‬‬
‫ﻖ ﺍﻷَﺑْﺮﺍﺭ ﻭﺇﻥﱠ ﺇِﻟﻰ ﺍﻟﻬﻼﻙِ َ‬ ‫ﻄﺮﻳ ِ‬‫ﺍﻟﺮﺏﱠ ﻋﺎ ِﻟ ٌﻢ ِﺑ َ‬
‫ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻓﺈِﻥﱠ ﱠ‬
‫‪ (1‬ﻓَﻴُ ْﺪ ِﻫﻨُﻮﺍ ♦ ﺕ‪ (1‬ﺩﻫﻦ‪ :‬ﻻﻥ‪ ،‬ﺩﺍﺭﻯ‪.‬‬ ‫‪12‬‬

‫ﺕ‪َ (1‬ﺣ ﱠﻼﻑ‪ :‬ﻛﺜﻴﺮ ﺍﻟﺤﻠﻒ؛ َﻣ ِﻬﻴﻦ‪ :‬ﻗﻠﻴﻞ ﺣﻘﻴﺮ‪.‬‬ ‫‪13‬‬

‫ﺕ‪َ (1‬ﻫ ﱠﻤﺎﺯ‪ :‬ﻣﻐﺘﺎﺏ‪َ ،‬ﻣﺸﱠﺎء‪ :‬ﻳﺴﻌﻰ ﺑﻨﻘﻞ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻧَﻤِﻴﻢ‪ :‬ﻧﻤﻴﻤﺔ‪ ،‬ﻭﺷﺎﻳﺔ‪.‬‬ ‫‪14‬‬

‫ﺑﺪﻻ ﻣﻦ )ﻋﺘﻞ( ﺍﺳﻮﺓ ﺑﺎﻵﻳﺎﺕ ‪83 :10\51‬‬ ‫ﻲ ﺍﻟﻤﻠﺼﻖ ﺑﺎﻟﻘﻮﻡ ﻭﻟﻴﺲ ﻣﻨﻬﻢ‪ .‬ﺃﻭ ﻫﻮ ﻭﻟﺪ ﺍﻟﺰﻧﺎ‪ .‬ﺃﻭ ﺍﻟﺸﺮﻳﺮ‪ .‬ﻭﻳﻘﺘﺮﺡ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﻗﺮﺍءﺓ )ﻋﺎﻝ( ً‬ ‫ﻋﺘ ُ ٍّﻞ‪ :‬ﺟﺎﻑ ﻏﻠﻴﻆ؛ ﺯﻧﻴﻢ‪ :‬ﺍﻟﺪﻋ ﱡ‬ ‫ﻋﺘ ُ ﱞﻞ ♦ ﺕ‪ُ (1‬‬ ‫‪ُ (1‬‬ ‫‪15‬‬

‫ﺑﺪﻻ ﻣﻦ )ﺯﻧﻴﻢ( )‪ Luxenberg‬ﺹ‬ ‫ﻭ‪ 31 :44\64‬ﻭ‪ 46 :23\74‬ﻭ‪ Luxenberg) 75 :38\38‬ﺹ ‪ .(78-76‬ﻭﻳﻘﺘﺮﺡ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﻗﺮﺍءﺓ )ﺭﺗﻴﻢ( ﺑﻤﻌﻨﻰ ﺛﺮﺛﺎﺭ ﺃﻭ ﻳﺘﻜﻠﻢ ﺑﺪﻭﻥ ﻭﺿﻮﺡ ً‬
‫‪.(79-78‬‬
‫‪ (1‬ﺃَﺃ َ ْﻥ‪ِ ،‬ﺇﻥ‪ ،‬ﻷَﻥ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻷﻧﻪ[ َﻛﺎﻥَ ﺫَﺍ َﻣﺎ ٍﻝ َﻭﺑَﻨِﻴﻦَ )ﺍﻟﻤﻨﺘﺨﺐ ‪ ♦ (http://goo.gl/AgBVU4‬ﻡ‪ (1‬ﻗﺎﺭﻥ‪ِ » :‬ﺇﻧﱠﻬﻢ ﻋﻠﻰ ﺛ َ َ‬
‫ﺮﻭﺗﻬﻢ ﻳَﺘ•ﻜِﻠﻮﻥ ﻭﺑِ َﻮ َ‬
‫ﻓﺮﺓِ ﻏِﻨﺎﻫﻢ ﻳَﻔﺘَﺨِ ﺮﻭﻥ«‬ ‫‪16‬‬

‫)ﻣﺰﺍﻣﻴﺮ ‪.(7 :49‬‬

‫‪ (1‬ﺃَ ِﺇﺫَﺍ ♦ ﻡ‪ (1‬ﺃﺳﺎﻁﻴﺮ‪ ،‬ﺟﻤﻊ ﺃﺳﻄﻮﺭﺓ‪ ،‬ﻣﻦ ﺃﺻﻞ ﻳﻮﻧﺎﻧﻲ ﻭﻣﻌﻨﺎﻫﺎ ﺍﻟﻘﺼﺺ ﺃﻭ ﺍﻟﺤﻜﺎﻳﺎﺕ‪ ،‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﻣﻌﺠﻢ ﺍﻟﻤﻌﺎﻧﻲ‪ :‬ﻣﺎ ﺳﻄﺮﻩ ﺍﻷﻗﺪﻣﻮﻥ )‪ .(http://goo.gl/SXO1EV‬ﻭﻗﺪ ﺟﺎء‬ ‫‪17‬‬

‫ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﺴﻊ ﻣﺮﺍﺕ‪.‬‬

‫‪71‬‬
 ‫‪@ @â‬‬‫‪ ì ‹©a@óÜÇ‬‬ ‫ ‪fl @ŽéàŽ‬‬‫Ž ‪č äfl‬‬
‫‪fl‬‬ ‫ﻮﻡﺕ‪.1‬‬ ‫ﻁ ِ‬ ‫ﻋﻠَﻰ ۡٱﻟ ُﺨ ۡﺮ ُ‬ ‫ﺳﻨَ ِﺴ ُﻤﻪۥ ُ َ‬ ‫َ‬ ‫ﻮﻡ‬
‫ﻁ ِ‬ ‫ﻋﻠَﻰ ْﺍﻟ ُﺨﺮْ ُ‬ ‫ﺳﻨَ ِﺴ ُﻤﻪ ُ َ‬ ‫َ‬
‫‪1‬‬
‫ﻡ‪16 :68\2‬‬
‫§ ‪@ˆg@čòäŞ‬‬ ‫‪ a@flkz‬‬ ‫×‪fl –c@bflãìÜifl @bflà‬‬ ‫ﺐ ۡٱﻟ َﺠﻨﱠ ِﺔ‪ @áŽèãfl ìÜifl @bŞãg ،‬‬ ‫َ َ‬ ‫ﺤ‬‫ٰ‬ ‫ﺻۡ‬ ‫َ‬ ‫ﺃ‬ ‫ٓ‬ ‫ﺎ‬‫َ‬ ‫ﻧ‬ ‫ﻮ‬ ‫ۡ‬ ‫َ‬ ‫ﻠ‬ ‫]‪ [---‬ﺇِﻧﱠﺎ َ ُﻢۡ َ َ‬
‫ﺑ‬ ‫ﺎ‬‫ﻤ‬ ‫َ‬
‫ﻛ‬ ‫ﻬ‬ ‫ﻧ‬
‫َ‬ ‫ٰ‬ ‫ﻮ‬ ‫ۡ‬ ‫َ‬ ‫ﻠ‬ ‫ﺑ‬ ‫ﺎﺏ ْﺍﻟ َﺠﻨﱠ ِﺔ ﺇِﺫْ‬ ‫ْ َ َ‬ ‫ﺤ‬ ‫ﺻ‬ ‫َ‬ ‫ﺃ‬ ‫َﺎ‬ ‫ﻧ‬ ‫ﻮ‬ ‫ﺇِﻧﱠﺎ ﺑَﻠَ ْﻮﻧَﺎ ُﻫ ْ َ َ ْ‬
‫َ‬ ‫ﻠ‬ ‫ﺑ‬ ‫ﺎ‬ ‫ﻤ‬ ‫َ‬
‫ﻛ‬ ‫ﻢ‬ ‫‪2‬‬
‫ﻫـ‪17 :68\2‬‬
‫‪@ @µ‬‬ ‫‪fl z‬‬ ‫‹ ‪č jč —Žß@bflèäŞ ßŽ‬‬ ‫‪ —flîÛ@(aìŽà‬‬ ‫‪fl Óc‬‬ ‫ﺴ ُﻤﻮﺍْ ﻟَ َﻴﺼۡ ِﺮ ُﻣﻨﱠ َﻬﺎﺕ‪ُ 1‬ﻣﺼۡ ﺒِﺤِ ﻴﻦَ ‪،‬‬ ‫ِﺇ ۡﺫ ﺃ َ ۡﻗ َ‬ ‫ﺼ ِﺒﺤِ ﻴﻦَ‬ ‫ﺴ ُﻤﻮﺍ ﻟَ َﻴﺼ ِْﺮ ُﻣﻨﱠ َﻬﺎ ُﻣ ْ‬ ‫ﺃ َ ْﻗ َ‬
‫‪@ @æfl ìŽärflnflí@bÛëfl‬‬ ‫َﻭ َﻻ ﻳَﺴﺘ َﺜﻨﻮﻥَ ]‪. [...‬‬
‫ﺕ‪1‬‬
‫ُ‬ ‫ۡ‬ ‫ۡ‬ ‫ُ‬ ‫ْ‬
‫َﻭ َﻻ ﻳَ ْﺴﺘ َﺜﻨﻮﻥَ‬ ‫‪3‬‬
‫ﻫـ‪18 :68\2‬‬
‫‪@áŽçëfl @Ùiğ Š‬‬ ‫‪Ş @åğß@Ñčöb @bflèîÜÇ‬‬ ‫‪fl @flÒbİÏ‬‬ ‫‬ ‫ﻁﺎٓﺋ ‪ِٞ‬ﻒ ‪ّ ،‬ﻣِﻦ ﱠﺭﺑِّﻚَ ‪َ ،‬ﻭ ُﻫﻢۡ‬ ‫‪1‬ﺕ‪1‬‬ ‫ﻋﻠَ ۡﻴ َﻬﺎ َ‬ ‫ﺎﻑ َ‬ ‫ﻄ َ‬ ‫ﻓَ َ‬ ‫ِﻒ ﻣِﻦ َﺭﺑِّﻚَ َﻭ ُﻫ ْﻢ‬ ‫ْ‬ ‫ﻋﻠَ ْﻴ َﻬﺎ ﻁﺎﺋ ٌ‬
‫َ‬ ‫ﺎﻑ َ‬ ‫ﻄ َ‬ ‫ﻓَ َ‬ ‫‪4‬‬
‫ﻫـ‪19 :68\2‬‬
‫‪@ @æfl ìŽàöč bflã‬‬ ‫ﻧَﺎٓﺋِ ُﻤﻮﻥَ ‪،‬‬ ‫ﻧَﺎﺋِ ُﻤﻮﻥَ‬
‫‪@ @á‬‬‫—‹‪ í‬‬ ‫‪Ş Ûb×@oflzjfl –dÏ‬‬ ‫‬ ‫ﻓَﺄَﺻۡ ﺒَ َﺤ ۡﺖ ﻛَﭑﻟﺼ ِﱠﺮ ِﻳﻢﺕ‪.1‬‬ ‫ﺖ ﻛَﺎﻟﺼ ِﱠﺮ ِﻳﻢ‬ ‫ﺻﺒَ َﺤ ْ‬ ‫ﻓَﺄ َ ْ‬ ‫‪5‬‬
‫ﻫـ‪20 :68\2‬‬
‫‪@ @µ‬‬ ‫‪fl z‬‬ ‫‪č jč —Žß@(aëfl†bflänfl Ï‬‬ ‫‬ ‫ﻓَﺘَﻨَﺎﺩ َۡﻭﺍْ ُﻣﺼۡ ﺒِﺤِ ﻴﻦَ‪:‬‬ ‫ﺼﺒِﺤِ ﻴﻦَ‬ ‫ﻓَﺘَﻨَﺎﺩ َْﻭﺍ ُﻣ ْ‬ ‫ﻫـ‪21 :68\2‬‬
‫‪@áŽnä×@æg@áØqč ‹fly@óÜÇ‬‬ ‫‪fl @(a뎇Ëa@æc‬‬ ‫ﻋﻠَ ٰﻰ َﺣ ۡﺮﺛِ ُﻜﻢۡ ﺕ‪ ،1‬ﺇِﻥ ﻛُﻨﺘُﻢۡ‬ ‫ٱﻏﺪ ُﻭﺍْ َ‬ ‫»ﺃ َ ِﻥ ۡ‬ ‫ﻋﻠَﻰ َﺣ ْﺮﺛِ ُﻜ ْﻢ ﺇِ ْﻥ ﻛُ ْﻨﺘ ُ ْﻢ‬ ‫ﺃ َ ِﻥ ﺍ ْﻏﺪ ُﻭﺍ َ‬
‫‪6‬‬
‫ﻫـ‪22 :68\2‬‬
‫ﺻ ِﺮﻣِ ﻴﻦَ «‪.‬‬ ‫َٰ‬ ‫ﺎﺭﻣِ ﻴﻦَ‬ ‫ﺻ ِ‬ ‫َ‬
‫ﺕ‪2‬‬
‫‪@ @µ‬‬‫‹ ‪fl ßč‬‬ ‫–‬ ‫‪fl‬‬
‫‪@ @æfl ìŽnÐ ƒ‬‬ ‫‪fl nfl ífl @áŽçëfl @(aìÔÜ İ‬‬ ‫‪ ãbÏ‬‬ ‫ﻄﻠَﻘُﻮﺍْ‪َ ،‬ﻭ ُﻫﻢۡ ﻳَﺘ َ ٰ َﺨﻔَﺘُﻮﻥَ ﺕ‪:1‬‬ ‫ﻓَﭑﻧ َ‬ ‫ﻄﻠَﻘُﻮﺍ َﻭ ُﻫ ْﻢ ﻳَﺘَﺨَﺎﻓَﺘُﻮ َﻥ‬ ‫ﻓَﺎ ْﻧ َ‬ ‫‪7‬‬
‫ﻫـ‪23 :68\2‬‬
‫ِﻴﻦ«‪Ž ‡flí@bKÛ@æc .‬‬ ‫ﻋﻠَ ۡﻴ ُﻜﻢ ِ ّﻣ ۡﺴﻜ ‪ٞ‬‬ ‫»ﺃَﻥ ﱠﻻ َﻳ ۡﺪ ُﺧﻠَﻨﱠ َﻬﺎ ۡٱﻟﻴَ ۡﻮ َﻡ َ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﻣِ ْﺴﻜِﻴ ٌﻦ‬ ‫ﺃ َ ْﻥ َﻻ َﻳﺪْ ُﺧﻠَﻨﱠ َﻬﺎ ْﺍﻟﻴَ ْﻮ َﻡ َ‬ ‫ﻫـ‪24 :68\2‬‬
‫‪2‬‬ ‫‪1‬‬
‫‪@ @µč؏ğß@áØîÜÇ‬‬ ‫‚ ‪fl @flâìflîÛa@bflèäŞ Ü‬‬ ‫‪8‬‬

‫‡‪@ @åfl íŠ‬‬ ‫‪č Ó‬‬ ‫‪ @†‹fly@óÜÇ‬‬ ‫‪fl @(aëfl‡Ë‬‬ ‫‪ ëfl‬‬ ‫ﻋﻠَ ٰﻰ َﺣ ۡﺮﺩٖ ‪ٰ ،‬ﻗَﺪ ِِﺭﻳﻦَ‪.‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬
‫ﻏﺪ َۡﻭﺍْ‪َ ،‬‬ ‫َﻭ َ‬ ‫ﻋﻠَﻰ َﺣﺮْ ٍﺩ ﻗَﺎﺩ ِِﺭﻳﻦَ‬ ‫ﻏﺪ َْﻭﺍ َ‬ ‫َﻭ َ‬ ‫‪9‬‬
‫ﻫـ‪25 :68\2‬‬
‫‪@ @æfl ìsÛbfl›Û @bŞãg@(aìÛbÓ@bflçëcŠ‬‬ ‫‪fl @bŞàÜ Ï‬‬‫‬ ‫ﻀﺎﻟﻮﻥَ ‪،‬‬ ‫ﱡ‬ ‫ٓ‬ ‫ﻓَﻠَ ﱠﻤﺎ َﺭﺃ ۡﻭﻫَﺎ‪ ،‬ﻗﺎﻟ ٓﻮﺍ‪» :‬ﺇِﻧﺎ ﻟ َ‬
‫َ‬ ‫ﱠ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﻀﺎﻟﻮﻥَ‬‫ﱡ‬ ‫ﱠ‬ ‫ُ‬
‫ﻓَﻠَ ﱠﻤﺎ َﺭﺃ ْﻭﻫَﺎ ﻗﺎﻟﻮﺍ ﺇِﻧﺎ ﻟ َ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫ﻫـ‪26 :68\2‬‬
‫‪@ @æfl ìŽß뎋zflß@Žåzflã@Ýfli‬‬ ‫ﺑَ ۡﻞ ﻧ َۡﺤ ُﻦ َﻣ ۡﺤ ُﺮﻭ ُﻣﻮﻥَ «‪.‬‬ ‫ﺤْﺮﻭ ُﻣﻮﻥَ‬ ‫ﺑَ ْﻞ ﻧَﺤْ ُﻦ َﻣ ُ‬ ‫ﻫـ‪27 :68\2‬‬
‫ ‪@ @æfl ìŽzjğ‬‬ ‫‪fl mŽ @bÛìÛ@áØÛK@ÝÓc @áÛc @áŽèİ‬‬ ‫Ž ‬ ‫‪fl ëc@flÞbÓ‬‬ ‫ﻄ ُﻬﻢۡ ‪» :‬ﺃَﻟَﻢۡ ﺃَﻗُﻞ ﻟﻜﻢۡ ‪" :‬ﻟ ۡﻮ َﻻ‬
‫َ‬ ‫ُ‬ ‫ﱠ‬ ‫ﺳ ُ‬ ‫ﻗَﺎ َﻝ ﺃ َ ۡﻭ َ‬ ‫ﺴﺒِّﺤُﻮﻥَ‬ ‫ﻄ ُﻬ ْﻢ ﺃَﻟَ ْﻢ ﺃَﻗُ ْﻞ ﻟَ ُﻜ ْﻢ ﻟَ ْﻮ َﻻ ﺗ ُ َ‬ ‫ﺳ ُ‬ ‫ﻗَﺎ َﻝ ﺃ َ ْﻭ َ‬ ‫ﻫـ‪28 :68\2‬‬
‫ﺴﺒِّﺤُﻮﻥَ "؟«‬ ‫ﺗُ َ‬
‫‪@ @µ‬‬‫‪fl àč Üč Ã‬‬‫×‪ @bŞä‬‬ ‫‪ @bŞãg@bfläiğ Š‬‬ ‫‪fl @flåz‬‬ ‫‪fl jŽŽ@(aìÛbÓ‬‬ ‫ﻅﻠِﻤِ ﻴﻦَ «‪.‬‬ ‫ﺳ ۡﺒ ٰ َﺤﻦَ َﺭﺑِّﻨَﺎٓ! ﺇِﻧﱠﺎ ﻛُﻨﱠﺎ ٰ َ‬ ‫ﻗَﺎﻟُﻮﺍْ‪ُ » :‬‬ ‫ﻅﺎﻟِﻤِ ﻴﻦَ‬‫ﻗَﺎﻟُﻮﺍ ﺳُ ْﺒ َﺤﺎﻥَ َﺭﺑِّﻨَﺎ ﺇِﻧﱠﺎ ﻛُﻨﱠﺎ َ‬ ‫ﻫـ‪29 :68\2‬‬
‫‪@ @æfl ìŽßìflÜ nfl ífl @uÈfli@óÜÇ‬‬ ‫›‪fl @áŽè‬‬ ‫‪Ž Èfli@flÝjfl ÓdÏ‬‬ ‫‬ ‫ﺾ‪ ،‬ﻳَﺘ َ ٰﻠَ َﻮ ُﻣﻮﻥَ ‪.‬‬ ‫ﻋﻠَ ٰﻰ ﺑَﻌۡ ٖ‬ ‫ﻀ ُﻬﻢۡ َ‬ ‫ﻓَﺄ َ ۡﻗﺒَ َﻞ ﺑَﻌۡ ُ‬ ‫ﺾ ﻳَﺘ ََﻼ َﻭ ُﻣﻮﻥَ‬ ‫ﻋﻠَﻰ ﺑَ ْﻌ ٍ‬
‫ﻀ ُﻬ ْﻢ َ‬ ‫ﻓَﺄ َ ْﻗﺒَ َﻞ ﺑَ ْﻌ ُ‬ ‫ﻫـ‪30 :68\2‬‬
‫‪@ @µ‬‬‫‪fl Ìč  ‬‬ ‫×‪ @bŞä‬‬ ‫‪ @bŞãg@bfläÜ íflìífl @(aìÛbÓ‬‬ ‫ﻁﻐِﻴﻦَ‪.‬‬ ‫ٰ‬
‫ﻗَﺎﻟُﻮﺍْ‪ٰ » :‬ﻳَ َﻮ ۡﻳﻠَﻨَﺎٓ! ﺇِﻧﱠﺎ ﻛُﻨﱠﺎ َ‬ ‫ﻁﺎﻏِﻴﻦَ‬ ‫ﻗَﺎﻟُﻮﺍ ﻳَﺎ َﻭ ْﻳﻠَﻨَﺎ ﺇِﻧﱠﺎ ُﻛﻨﱠﺎ َ‬ ‫ﻫـ‪31 :68\2‬‬
‫‡ ‪@óÛg@bŞãg@bflèäğß@afl‚@bfläÛ‬‬ ‫‪č jŽí@æc@bfläiş Š‬‬ ‫‪fl @óflÇ‬‬ ‫‪fl‬‬ ‫ﺴ ٰﻰ َﺭﺑﱡﻨَﺎ ٓ ﺃَﻥ ﻳ ُۡﺒ ِﺪﻟَﻨَﺎ‪[...] 1‬ﺕ‪ 1‬ﺧ َۡﻴ ٗﺮﺍ ِ ّﻣ ۡﻨ َﻬﺎٓ‪.‬‬ ‫ﻋ َ‬ ‫َ‬ ‫ﺴﻰ َﺭﺑﱡﻨَﺎ ﺃ َ ْﻥ ﻳُ ْﺒ ِﺪﻟَﻨَﺎ َﺧﻴ ًْﺮﺍ ﻣِ ْﻨ َﻬﺎ ﺇِﻧﱠﺎ ﺇِﻟَﻰ‬ ‫ﻋ َ‬ ‫َ‬
‫‪10‬‬
‫ﻫـ‪32 :68\2‬‬
‫‪@ @æfl ìŽjË‬‬ ‫‪čŠ‬‬ ‫‪fl @bfläiğ Š‬‬‫‪fl‬‬ ‫~ ﺇِﻧﱠﺎ ٓ ﺇِﻟَ ٰﻰ ]‪[...‬ﺕ‪َ 1‬ﺭ ِﺑّﻨَﺎ ٰ َﺭ ِﻏﺒُﻮﻥَ «‪.‬‬ ‫َﺭ ِﺑّﻨَﺎ َﺭﺍ ِﻏﺒُﻮﻥَ‬
‫‹‪@čñ‬‬
‫‚‪fl‬‬‫‪č þa@Žlafl‰È‬‬ ‫‪fl Û ëfl @Žlafl‰È‬‬ ‫‪fl Ûa@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‬ ‫َﻛ ٰﺬَﻟِﻚَ ۡٱﻟ َﻌﺬَﺍﺏُ ‪َ .‬ﻭﻟَ َﻌﺬَﺍﺏُ ۡٱﻷٓﺧِ َﺮﺓِ ﺃ َ ۡﻛ َﺒ ُﺮ‪~ .‬‬ ‫َﻛﺬَﻟِﻚَ ْﺍﻟ َﻌﺬَﺍﺏُ َﻭﻟَ َﻌﺬَﺍﺏُ ْﺍﻵَﺧِ َﺮﺓِ ﺃ َ ْﻛ َﺒ ُﺮ ﻟَ ْﻮ‬ ‫ﻫـ‪33 :68\2‬‬
‫‪@ @æfl ìŽàÜ Èflí@(aìŽãb×@ìÛ@Ž‹jfl ×c‬‬ ‫ﻟَ ۡﻮ ﻛَﺎﻧُﻮﺍْ َﻳﻌۡ ﻠَ ُﻤﻮﻥَ !‬ ‫ﻛَﺎﻧُﻮﺍ َﻳ ْﻌﻠَ ُﻤﻮﻥَ‬
‫‪@ @á‬‬ ‫‪ îčÈäŞ Ûa@čoäŞ u‬‬ ‫‪fl @áèiğ Š‬‬ ‫‪fl @fl‡äčÇ@flµÔ‬‬ ‫‪č nŞ àŽ ÜčÛ@Şæg‬‬ ‫ﺖ‬‫]‪ [---‬ﺇِ ﱠﻥ ﻟ ِۡﻠ ُﻤﺘﱠﻘِﻴﻦَ ‪ ،‬ﻋِﻨﺪ َ َﺭﺑِّ ِﻬﻢۡ ‪َ ،‬ﺟﻨ ِ‬
‫ﱠ‬ ‫ٰ‬ ‫ﻡ‪1‬‬
‫ِﻴﻢ‬
‫ﺕ ﺍﻟﻨﻌ ِ‬ ‫ﱠ‬ ‫ﺇِ ﱠﻥ ﻟ ِْﻠ ُﻤﺘﱠﻘِﻴﻦَ ِﻋﻨﺪ َ َﺭﺑِّ ِﻬ ْﻢ َﺟﻨﺎ ِ‬
‫ﱠ‬ ‫ْ‬ ‫‪11‬‬
‫ﻡ‪34 :68\2‬‬
‫ِﻴﻢ‪.‬‬‫ٱﻟﻨﱠﻌ ِ‬
‫‪@ @µ‬‬ ‫‹ ‪fl ßč‬‬ ‫‪ v¾b×@flµàč Üč ¾a@ŽÝÈ‬‬ ‫‪fl vfläÏ‬‬ ‫‪ c‬‬ ‫ۡ‬
‫ﺃَﻓَﻨ َۡﺠﻌَ ُﻞ ٱﻟ ُﻤ ۡﺴﻠِﻤِ ﻴ َﻦ ﻛَﭑﻟ ُﻤ ۡﺠ ِﺮ ِﻣﻴﻦَ ؟‬ ‫ۡ‬ ‫‪1‬‬ ‫ﺕ‬
‫ﺴﻠِﻤِ ﻴﻦَ ﻛ َْﺎﻟ ُﻤﺠْ ِﺮﻣِ ﻴﻦَ‬ ‫ﺃَﻓَﻨَﺠْ ﻌَ ُﻞ ْﺍﻟ ُﻤ ْ‬ ‫‪12‬‬
‫ﻡ‪35 :68\2‬‬
‫‪@ @æfl ìŽàØ‬‬ ‫‪ zflm@flÑî×@áØÛ @bflß‬‬ ‫ﻒ ﺗ َۡﺤ ُﻜ ُﻤﻮﻥَ ﺕ‪1‬؟‬ ‫َﻣﺎ ﻟَ ُﻜﻢۡ ؟ ﻛ َۡﻴ َ‬ ‫ْﻒ ﺗَﺤْ ُﻜ ُﻤﻮﻥَ‬‫َﻣﺎ ﻟَ ُﻜ ْﻢ َﻛﻴ َ‬ ‫ﻡ‪36 :68\2‬‬
‫‪13‬‬

‫‪@ @æfl 쎎Š‬‬ ‫×‪Ž ‡flm@čéîčÏ@kfln‬‬ ‫‪č @áØÛ @âc‬‬ ‫ﺃَﻡۡ ﻟَ ُﻜﻢۡ ِﻛ ٰﺘ َ ‪ٞ‬ﺐ ﻓِﻴ ِﻪ ﺗ َۡﺪ ُﺭﺳُﻮﻥَ‬ ‫ﺃ َ ْﻡ ﻟَ ُﻜ ْﻢ ِﻛﺘَﺎﺏٌ ﻓِﻴ ِﻪ ﺗَﺪ ُْﺭﺳُﻮﻥَ‬ ‫ﻡ‪37 :68\2‬‬
‫‪@ @æfl ëŽ‹îŞ ƒ‬‬ ‫‪fl mfl @bflàÛ @čéîčÏ@áØÛ @Şæg‬‬ ‫ِﺇ ﱠﻥ‪ 1‬ﻟَ ُﻜﻢۡ ﻓِﻴ ِﻪ ﻟَ َﻤﺎ ﺗ َ َﺨﻴ ُﱠﺮﻭﻥَ ‪2‬؟‬ ‫ِﺇ ﱠﻥ ﻟَ ُﻜ ْﻢ ﻓِﻴ ِﻪ ﻟَ َﻤﺎ ﺗ َ َﺨﻴ ُﱠﺮﻭ َﻥ‬ ‫‪14‬‬
‫ﻡ‪38 :68\2‬‬
‫‪@čòàfl îfl Ô‬‬‫‪č Ûa@âìflí@óÛg@vòÌfl Üč ifl @bfläîÜÇ‬‬ ‫‪fl @ćåº‬‬ ‫ۡ‬
‫ﻋﻠَ ۡﻴﻨَﺎ‪ٰ ،‬ﺑَ ِﻠﻐَﺔٌ‪ 1‬ﺇِﻟَ ٰﻰ ﻳَ ۡﻮ ِﻡ ٱﻟ ِﻘ ٰﻴَ َﻤ ِﺔ‪fl c @áØÛ @âc ،‬‬ ‫ﺃَﻡۡ ﻟَ ُﻜﻢۡ ﺃ َ ۡﻳ ٰ َﻤ ٌﻦ َ‬ ‫ﺃ َ ْﻡ ﻟَ ُﻜ ْﻢ ﺃ َ ْﻳ َﻤﺎ ٌﻥ َ‬
‫ﻋﻠَ ْﻴﻨَﺎ ﺑَﺎ ِﻟﻐَﺔ ٌ ﺇِﻟَﻰ ﻳَ ْﻮ ِﻡ‬ ‫‪15‬‬
‫ﻡ‪39 :68\2‬‬
‫‪@ @æfl ìŽàØ‬‬ ‫‪ zflm@bflàÛ @áØÛ @Şæg‬‬ ‫ِﺇ ﱠﻥ‪ 2‬ﻟَ ُﻜﻢۡ ‪ 3‬ﻟَ َﻤﺎ ﺗ َۡﺤ ُﻜ ُﻤﻮﻥَ ؟‬ ‫ْﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ ِﺇ ﱠﻥ ﻟَ ُﻜ ْﻢ ﻟَ َﻤﺎ ﺗَﺤْ ُﻜ ُﻤﻮﻥَ‬
‫‪@ @á‬‬ ‫‪ć îčÇŒ‬‬ ‫‪fl @ÙÛč‰‬‬ ‫Ž‪fl ič @áŽèíş c @áŽèÜfl‬‬ ‫ﺳ ۡﻠ ُﻬﻢۡ ‪» :‬ﺃَﻳﱡ ُﻬﻢ ِﺑ ٰﺬ َﻟِﻚَ ﺯَ ﻋِﻴ ٌﻢ ﺕ‪1‬؟«‬ ‫َ‬ ‫ﺳ ْﻠ ُﻬ ْﻢ ﺃَﻳﱡ ُﻬ ْﻢ ِﺑﺬَﻟِﻚَ ﺯَ ﻋِﻴ ٌﻢ‬
‫َ‬
‫‪16‬‬
‫ﻡ‪40 :68\2‬‬
‫‹×‪@æg@áèöč b‬‬ ‫“‪fl‬‬ ‫‹×‪Ž ič @(aìŽmdflîÜÏ@b‬‬ ‫’‪fl‬‬ ‫ﺸ َﺮ َﻛﺎ ٓ ِﺋ ِﻬﻢۡ ‪ِ ~ .‬ﺇﻥ ‪Ž @áŽèÛ @âc‬‬
‫‪2‬‬
‫ﺃَﻡۡ ﻟَ ُﻬﻢۡ ﺷُ َﺮ َﻛﺎ ٓ ُء‪1‬؟ ﻓَ ۡﻠﻴَ ۡﺄﺗُﻮﺍْ ِﺑ ُ‬ ‫ﺸ َﺮﻛَﺎ ِﺋ ِﻬ ْﻢ ِﺇ ْﻥ‬‫ﺃ َ ْﻡ ﻟَ ُﻬ ْﻢ ﺷُ َﺮﻛَﺎ ُء ﻓَ ْﻠﻴَﺄْﺗُﻮﺍ ِﺑ ُ‬ ‫‪1‬‬
‫ﻡ‪41 :68\2‬‬
‫‪@ @µ‬‬‫‪fl Ó‬‬ ‫‡‪č‬‬ ‫– ‪č‬‬ ‫×‪fl @(aìŽãb‬‬ ‫ﺻ ِﺪﻗِﻴﻦَ ﺕ‪.1‬‬ ‫ﻛَﺎﻧُﻮﺍْ ٰ َ‬ ‫ﺻﺎ ِﺩﻗِﻴﻦَ‬ ‫ﻛَﺎﻧُﻮﺍ َ‬

‫ﻮﻡ‪ :‬ﺍﻷﻧﻒ‪.‬‬ ‫ﺕ‪ (1‬ﺳﻨﺴﻤﻪ‪ :‬ﺳﻨﺠﻌﻞ ﻟﻪ ﺳﻤﺔ ﻭﻋﻼﻣﺔ؛ ْﺍﻟ ُﺨﺮْ ُ‬

‫ﻁ ِ‬ ‫‪1‬‬

‫ﺕ‪ (1‬ﺻﺮﻡ‪ :‬ﻗﻄﻊ ﺍﻟﺜﻤﺎﺭ‪.‬‬ ‫‪2‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻻ َﻳ ْﺴﺘ َﺜْﻨُﻮﻥَ ]ﻓﻲ ﻳﻤﻴﻨﻬﻢ ﺑﻤﺸﻴﺌﺔ ﷲ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪ (http://goo.gl/brNlRV‬ﺃﻭ‪َ :‬ﻭ َﻻ َﻳ ْﺴﺘَﺜْﻨُﻮﻥَ ]ﺣﻖ ﺍﻟﻤﺴﺎﻛﻴﻦ[ )ﺍﻟﺒﻴﻀﺎﻭﻱ ‪.(http://goo.gl/BshvDN‬‬ ‫‪3‬‬

‫ْﻒ ♦ ﺕ‪ (1‬ﻁﺎﺋﻒ‪ :‬ﻣﺎ ﺍﺣﺎﻁ‪.‬‬ ‫‪َ (1‬‬

‫ﻁﻴ ٌ‬ ‫‪4‬‬

‫ﺕ‪ (1‬ﺻﺮﻳﻢ‪ :‬ﻣﻘﻄﻮﻉ ﺍﻟﺜﻤﺎﺭ‪.‬‬ ‫‪5‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍ ْﻏﺪُﻭﺍ ﺇﻟﻰ َﺣﺮْ ﺛِ ُﻜ ْﻢ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺍ ْﻏﺪُﻭﺍ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﺃﻋﺪﻭﺍ ﺕ‪ (2‬ﺻﺎﺭﻣﻴﻦ‪ :‬ﻗﺎﻁﻌﻴﻦ ﺍﻟﺜﻤﺎﺭ‪.‬‬ ‫‪6‬‬

‫ﺕ‪َ (1‬ﻳﺘَﺨَﺎﻓَﺘُﻮ َﻥ‪ :‬ﻳﺘﺤﺎﺩﺛﻮﻥ ﺑﺼﻮﺕ ﻣﻨﺨﻔﺾ‪.‬‬ ‫‪7‬‬

‫‪ (1‬ﺣﺬﻓﺖ ‪ (2‬ﻳَ ْﺪ ُﺧﻠَ ْﻨ َﻬﺎ‪.‬‬ ‫‪8‬‬

‫‪َ (1‬ﺣ َﺮ ٍﺩ ♦ ﺕ‪َ (1‬ﺣﺮْ ﺩ‪ :‬ﺣﺮﻣﺎﻥ ﺍﻟﻤﺴﺎﻛﻴﻦ ﻣﻦ ﺣﻘﻬﻢ ﻓﻲ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﺃﻭ ﺍﻟﻘﺼﺪ‪ .‬ﻭﺍﻟﺠﻤﻠﺔ ﻣﺒﻬﻤﺔ‪ ،‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﺳﺎﺭﻭﺍ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺇﻟﻰ ﺟﻨﺘﻬﻢ ﻋﻠﻰ ﻗﺼﺪﻫﻢ ﺍﻟﺴﻴﺊ ﺍﻟﺬﻳﻦ ﺗﻮﻫﻤﻮﺍ ﺃﻧﻬﻢ‬ ‫‪9‬‬

‫ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺗﻨﻔﻴﺬﻩ )‪.(http://goo.gl/IMwVAV‬‬

‫ﺴﻰ َﺭﺑﱡﻨَﺎ ﺃَ ْﻥ ﻳُ ْﺒ ِﺪﻟَﻨَﺎ ]ﺟﻨﺘﻨﺎ[ َﺧﻴ ًْﺮﺍ ﻣِ ْﻨ َﻬﺎ ﺇِﻧﱠﺎ ﺇِﻟَﻰ ]ﻋﻔﻮ[ َﺭﺑِّﻨَﺎ َﺭﺍ ِﻏﺒُﻮﻥَ )ﺍﻟﺠﻼﻟﻴﻦ ‪ ،http://goo.gl/0KZrpE‬ﺍﻟﻤﻨﺘﺨﺐ‬ ‫‪ (1‬ﻳُﺒَ ِﺪّﻟَﻨَﺎ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻋ َ‬ ‫‪10‬‬

‫‪.(http://goo.gl/qpsAl7‬‬
‫ﺍﻟﺮﺏّ ﻓﻬﻮ ﻧُﺼﺮﺗﻬﻢ ﻭﺗُﺮﺳﻬﻢ‪ ،‬ﻭﻓﻲ ﺃﻋﻤﺎﻝ ﺍﻟﺮﺳﻞ‪:13 :‬‬ ‫ِﻠﺮﺏ ﺍِﺗّﻜِﻠﻮﺍ ﻋﻠﻰ ّ‬‫ﻡ‪ (1‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﻣﺘﻘﻴﻦ \ ﻣﺘﻘﻮﻥ ‪ 31‬ﻣﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻧﺠﺪ ﻫﺬﺍ ﺍﻟﺘﻌﺒﻴﺮ ﻓﻲ ﺍﻟﻤﺰﻣﻮﺭ ‪ :11 :115‬ﺃَﻳﱡﻬﺎ ﺍﻟ ُﻤﺘﻘﻮﻥ ﻟ ﱠ‬ ‫‪11‬‬

‫ﺍﻟﺤﺎﺿﺮﻭ َﻥ ﻫُﻨﺎ ﻣِ ﻦَ ﺍﻟﱠﺬﻳﻦَ‬

‫ِ‬ ‫ﺧﻮﺗﻲ‪ ،‬ﻳﺎ ﺃَﺑﻨﺎ َء ﺳُﻼﻟَ ِﺔ ِﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻳﺎ ﺃُﻳﱡﻬﺎ‬
‫‹َ ﺍﺳ َﻤﻌﻮﺍ‪ ،‬ﻭﺃﻋﻤﺎﻝ ﺍﻟﺮﺳﻞ ‪ :26 :13‬ﻳﺎ ﺇِ َ‬ ‫ﺷﺎﺭ ﺑِﻴَﺪِﻩ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺑَﻨﻲ ﺇِﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻳﺎ ﺃَﻳﱡﻬﺎ ﺍﻟﱠﺬﻳﻦَ ﻳَﺘﱠﻘﻮﻥَ ّ‬ ‫ﻓﻘﺎﻡ ﺑﻮﻟُﺲ ﻓﺄ َ َ‬ ‫‪َ :16‬‬
‫ﻳَﺘﱠﻘﻮﻥَ ﷲ‪ .‬ﻭﻳﻼﺣﻆ ﻣﻦ ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ﺍﻥ ﻫﻨﺎﻙ ﻣﺠﻤﻮﻋﺔ ﺧﺎﺻﺔ ﺗﻠﻘﺐ ﺑﺄﺗﻘﻴﺎء ﷲ‪ ،‬ﻭﻫﻢ ﻟﻴﺴﻮﺍ ﻳﻬﻮﺩ ﻳﺘﺒﻌﻮﻥ ﻗﻮﺍﻧﻴﻦ ﻧﻮﺡ ﺍﻟﺴﺒﻌﺔ ﺍﻟﺘﻲ ﺗﺤﺮﻡ ﺍﻟﻮﺛﻨﻴﺔ‪ ،‬ﻭﺍﻟﻘﺘﻞ‪ ،‬ﻭﺍﻟﺴﺮﻗﺔ‪ ،‬ﻭﺍﻻﻧﺤﻼﻝ‬
‫ﺍﻟﺠﻨﺴﻲ‪ ،‬ﻭﺍﻟﺘﺠﺪﻳﻒ‪ ،‬ﻭﺃﻛﻞ ﻟﺤﻢ ﺣﻴﻮﺍﻥ ﺣﻲ‪ ،‬ﻣﻊ ﻓﺮﺽ ﻧﻈﺎﻡ ﻋﺎﺩﻝ ﻟﺘﻄﺒﻴﻖ ﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺴﺘﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ » ِﻋ ْﻨﺪَ َﺭﺑِّ ِﻬ ْﻢ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ »ﺃَﻓَﻨَ ْﺠﻌَ ُﻞ«‪.‬‬ ‫‪12‬‬

‫ْﻒ ﺗ َﺤْ ُﻜ ُﻤﻮﻥَ «‪.‬‬

‫َ‬ ‫ﻴ‬‫ﻛ‬‫َ‬ ‫ﻢ‬
‫ْ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻟ‬ ‫ﺎ‬‫ﻣ‬‫َ‬ ‫»‬ ‫ﺍﻟﻤﺨﺎﻁﺐ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ » ْﺍﻟ ُﻤ ْﺴﻠِﻤِ ﻴﻦَ ﻛ َْﺎﻟ ُﻤﺠْ ِﺮﻣِﻴﻦَ « ﺇﻟﻰ‬ ‫‪13‬‬

‫‪ (1‬ﺃ َ ِﺇ ﱠﻥ‪ ،‬ﺃَﻥﱠ ‪ ،‬ﺃَﻳْﻦَ ‪ (2‬ﺗ ُ َﺨﻴ ُﱠﺮﻭﻥَ ‪.‬‬ ‫‪14‬‬

‫‪ (1‬ﺑَﺎ ِﻟﻐَﺔً ‪ (2‬ﺃَ ِﺇﻥﱠ ‪ ،‬ﺃَﻳْﻦَ ‪ (3‬ﻟَ ُﻜ ْﻢ ﱠ‬

‫ﻲ‪.‬‬ ‫َ‬ ‫ﻠ‬‫ﻋ‬‫َ‬ ‫‪15‬‬

‫ﺕ‪ (1‬ﺯﻋﻴﻢ‪ :‬ﺿﺎﻣﻦ ﻭﻛﻔﻴﻞ‪.‬‬ ‫‪16‬‬

‫‪72‬‬
 ‫ﺎﻕ َﻭﻳُ ۡﺪ َ‬
‫ﻋ ۡﻮﻥَ‬ ‫ﺳ ٖ‬ ‫ﻋﻦ َ‬ ‫َﻒ َ‬ ‫]‪ [...‬ﻳَ ۡﻮ َﻡ ﻳ ُۡﻜﺸ ُ‬ ‫ﻋ ْﻮﻥَ ﺇِﻟَﻰ‬ ‫ﻕ َﻭﻳُﺪْ َ‬ ‫ﺳﺎ ٍ‬‫ﻋ ْﻦ َ‬ ‫َﻒ َ‬‫ﻳَ ْﻮ َﻡ ﻳُ ْﻜﺸ ُ‬ ‫ﻡ‪42 :68\2‬‬
‫“‪@óÛg@flæìflLJŽíëfl @ÖbflŽ@åflÇ@ŽÑ‬‬ ‫‪fl ØŽí@flâìflí‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫ﺕ‪1‬‬ ‫‪2‬‬

‫‪@ @æfl ìŽÈîčİnfl flí@bÜÏ‬‬ ‫‪ @č†ìŽv‬‬‫‪ş Ûa‬‬ ‫ﺴ ُﺠﻮ ِﺩ‪ ،‬ﻓَ َﻼ ﻳَ ۡﺴﺘَﻄِ ﻴﻌُﻮﻥَ ‪،‬‬ ‫ﺇِﻟَﻰ ٱﻟ ﱡ‬ ‫ﺴﺘ َ ِﻄﻴﻌُﻮﻥَ‬ ‫ﺴ ُﺠﻮ ِﺩ ﻓَ َﻼ ﻳَ ْ‬ ‫ﺍﻟ ﱡ‬
‫ˆ‪@‡Óëfl @òKÛ‬‬ ‫‪č @áŽèÔ‬‬ ‫‹‪ çfl ‹flm@áŽç‬‬
‫—‪Ž‬‬‫‪fl ic@zòÈ‬‬
‫“‪fl‬‬‫‚‪č‬‬‫‪fl‬‬ ‫ﺼ ُﺮ ُﻫﻢۡ ‪ ،‬ﺗ َۡﺮ َﻫﻘُ ُﻬﻢۡ ﺫِﻟﱠ ‪ٞ‬ﺔ‪َ .‬ﻭﻗَ ۡﺪ ﻛَﺎﻧُﻮﺍْ‬
‫ٰ َﺧ ِﺸ َﻌﺔً‪ 1‬ﺃ َ ۡﺑ َٰ‬ ‫ﺎﺭﻫُ ْﻢ ﺗ َْﺮ َﻫﻘُ ُﻬ ْﻢ ﺫِﻟﱠﺔ ٌ َﻭﻗَﺪْ‬ ‫َ ُ‬‫ﺼ‬ ‫ﺑ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ً‬ ‫ﺔ‬‫ﻌ‬
‫ﺧَﺎ ِ َ‬
‫ﺷ‬ ‫‪3‬‬
‫ﻡ‪43 :68\2‬‬
‫Ž ‪@ @æfl ìŽàÜč‬‬
‫‪fl @áŽçëfl @č†ìŽv‬‬ ‫×‪ş Ûa@óÛg@flæìflLJŽí@(aìŽãb‬‬ ‫ﺴ ُﺠﻮ ِﺩ َﻭ ُﻫﻢۡ ٰ َ‬
‫ﺳ ِﻠ ُﻤﻮﻥَ !‬ ‫ﻋ ۡﻮﻥَ ﺇِﻟَﻰ ٱﻟ ﱡ‬ ‫ﻳ ُۡﺪ َ‬ ‫ﺴ ُﺠﻮ ِﺩ َﻭﻫ ْﻢُ‬ ‫َ‬
‫ﻋ ْﻮﻥَ ﺇِﻟﻰ ﺍﻟ ﱡ‬ ‫ﻛَﺎﻧُﻮﺍ ﻳُﺪ َ‬
‫ْ‬
‫ﺳﺎ ِﻟ ُﻤﻮﻥَ‬ ‫َ‬
‫¨‡‪@čsíč‬‬ ‫‪ a@afl‰èflič @Žl‰‬‬ ‫‪ğ Ø‬‬‫‪ íŽ @åflßëfl @ïčãŠfl‰Ï‬‬
‫‬ ‫]‪ [---‬ﻓَﺬَ ۡﺭﻧِﻲﻥ‪َ 1‬ﻭ َﻣﻦ ﻳُ َﻜﺬِّﺏُ ﺑِ ٰ َﻬﺬَﺍ ۡٱﻟ َﺤﺪِﻳﺚِ‪.‬‬ ‫ﺚ‬‫ﻓَﺬَ ْﺭﻧِﻲ َﻭ َﻣ ْﻦ ﻳُ َﻜﺬِّﺏُ ﺑِ َﻬﺬَﺍ ْﺍﻟ َﺤﺪِﻳ ِ‬ ‫‪4‬‬
‫ﻡ‪44 :68\2‬‬
‫‪@ @æfl ìŽàÜ Èflí@bÛ@Žsîfly@åğß@áŽèu‬‬
‫‪ŽŠ‬‬ ‫Ž‪ ‡flnflä‬‬‫‪fl‬‬ ‫ﺚ َﻻ‬ ‫ﺳﻨ َۡﺴﺘ َۡﺪ ِﺭ ُﺟ ُﻬﻢ ]‪[...‬ﺕ‪ّ 1‬ﻣ ِۡﻦ َﺣ ۡﻴ ُ‬ ‫َ‬ ‫ْﺚ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ‬ ‫ﺴﺘَﺪ ِْﺭ ُﺟ ُﻬ ْﻢ ﻣِ ْﻦ َﺣﻴ ُ‬ ‫ﺳﻨَ ْ‬
‫َ‬
‫ﻳَﻌۡ ﻠَ ُﻤﻮﻥَ‪.‬‬
‫‪@ @µ‬‬
‫‪ć nč ßfl @ðč‡î×@Şæg@áŽèÛ @ïčÜßcëfl‬‬ ‫َﻭﺃُﻣۡ ﻠِﻲ ﻟَ ُﻬﻢۡ ‪ .‬ﺇِ ﱠﻥ ﻛ َۡﻴﺪِﻱ َﻣﺘِﻴﻦ ﺕ‪!1‬‬ ‫َﻭﺃ ُ ْﻣﻠِﻲ ﻟَ ُﻬ ْﻢ ﺇِ ﱠﻥ َﻛ ْﻴﺪِﻱ َﻣﺘ ٌ‬
‫ِﻴﻦ‬ ‫‪5‬‬
‫ﻡ‪45 :68\2‬‬
‫‪@ @æfl ìÜÔ‬‬
‫‪ rşß@âfl‹ÌŞß@åğß@áŽèÏ‬‬‫‪ @a‹uc@áŽèÜ flm@âc‬‬ ‫ﺕ‪1‬‬
‫ﺃَﻡۡ ﺗ َۡﺴﻠُ ُﻬﻢۡ ﺃ َ ۡﺟ ٗﺮﺍ‪ ،‬ﻓَ ُﻬﻢ ِ ّﻣﻦ ﱠﻣ ۡﻐ َﺮ ٖﻡ‬ ‫ْ‬
‫ﻣِﻦ َﻣ ْﻐ َﺮ ٍﻡ ُﻣﺜﻘَﻠُﻮﻥَ‬ ‫ﺃ َ ْﻡ ﺗَﺴْﺄَﻟُ ُﻬ ْﻢ ﺃ َ ً‬
‫ﺟْﺮﺍ ﻓَ ُﻬ ْﻢ ْ‬ ‫‪6‬‬
‫ﻡ‪46 :68\2‬‬
‫ﱡﻣ ۡﺜﻘَﻠُﻮﻥَ ؟‬
‫‪@ @æfl ìŽjnŽ Øflí@áŽèÏ‬‬
‫‡ ‪ @ŽkîflÌÛa@ŽáçŽ‬‬
‫‪fl äčÇ@âc‬‬ ‫ۡ‬
‫ﺃَﻡۡ ﻋِﻨﺪَ ُﻫ ُﻢ ]‪ [...‬ٱﻟﻐ َۡﻴﺐُ ‪ ،‬ﻓَ ُﻬﻢۡ ﻳَ ۡﻜﺘُﺒُﻮﻥَ‬
‫‪1‬‬ ‫ﺕ‬
‫ﺃ َ ْﻡ ِﻋ ْﻨﺪَ ُﻫ ُﻢ ْﺍﻟﻐَﻴْﺐُ ﻓَ ُﻬ ْﻢ ﻳَ ْﻜﺘُﺒُﻮﻥَ‬ ‫‪7‬‬
‫ﻡ‪47 :68\2‬‬
‫]‪[...‬ﺕ‪1‬؟‬
‫‪@åØmfl @bÛëfl @Ùiğ Š‬‬
‫‪fl @áØŽzÛč@‹čj–bÏ‬‬ ‫]‪ [---‬ﻓَﭑﺻۡ ِﺒ ۡﺮ ِﻟ ُﺤ ۡﻜ ِﻢ َﺭ ِﺑّﻚَ ‪َ ،‬ﻭ َﻻ ﺗ َ ُﻜﻦ‬
‫‪1‬‬ ‫ﻥ‬
‫ﺐ‬ ‫ﺻﺒِ ْﺮ ِﻟ ُﺤ ْﻜ ِﻢ َﺭ ِﺑّﻚَ َﻭ َﻻ ﺗ َ ُﻜ ْﻦ َﻛ َ‬
‫ﺼﺎﺣِ ِ‬ ‫ﻓَﺎ ْ‬ ‫‪8‬‬
‫ﻫـ‪48 :68\2‬‬
‫‪@flìçŽ ëfl @ôfl†bflã@ˆg@čpì¨a@čky‬‬ ‫×—‪č bfl‬‬ ‫‬ ‫ﺕﻡ‪ِ ،1‬ﺇ ۡﺫ ﻧَﺎﺩ َٰﻯ َﻭﻫ َُﻮ‬ ‫ﺐ ۡٱﻟ ُﺤﻮ ِ‬ ‫ﺼﺎﺣِ ِ‬ ‫َﻛ َ‬ ‫ﺕ ﺇِﺫْ ﻧَﺎﺩَﻯ َﻭﻫ َُﻮ َﻣ ْﻜ ُ‬
‫ﻈﻮ ٌﻡ‬ ‫ْﺍﻟ ُﺤﻮ ِ‬
‫‪@ @âìÄØflß‬‬ ‫ﻮﻡﺕ‪.1‬‬ ‫َﻣ ۡﻜ ‪ٞ‬‬
‫ُ‬
‫ﻈ‬
‫‪@fl‰jč äŽ Û @éğiŠ‬‬
‫×‪Ş @åğß@òflàÈčã@Žé‬‬
‫‪ Š‬‬
‫‡‪fl‬‬‫‪fl mfl @æc@bÛìKÛ‬‬ ‫ﻟﱠ ۡﻮ َﻻٓ ﺃَﻥ ﺗ َ ٰﺪَ َﺭ َﻛ ۥﻪ ُ‪1‬ﺕ‪ 1‬ﻧِﻌۡ َﻤ ‪ٞ‬ﺔ‪ّ 2‬ﻣِﻦ ﱠﺭﺑِِّۦﻪ‪ ،‬ﻟَﻨُﺒِﺬَ‬ ‫ﻟَ ْﻮ َﻻ ﺃ َ ْﻥ ﺗَﺪ َ‬
‫َﺍﺭ َﻛﻪ ُ ﻧِ ْﻌ َﻤﺔ ٌ ْ‬
‫ﻣِﻦ َﺭﺑِّ ِﻪ ﻟَﻨُﺒِﺬ َ‬ ‫‪1‬‬
‫ﻫـ‪49 :68\2‬‬
‫ﺑِ ۡﭑﻟﻌَ َﺮﺍٓءِ َﻭﻫ َُﻮ َﻣ ۡﺬ ُﻣ ‪ٞ‬‬
‫ﻮﻡ‪.‬‬ ‫ﺑِ ْﺎﻟﻌَ َﺮﺍءِ َﻭﻫ َُﻮ َﻣﺬ ُﻣﻮ ٌﻡ‬
‫ْ‬
‫ﺕ‪2‬‬
‫‪@ @âìŽß‰flß@flìçŽ ëfl @afl‹È‬‬
‫‪fl Ûbči‬‬

‫ﺻﻐَﺖْ ﻗُﻠُﻮﺑُ ُﻜ َﻤﺎ َﻭﺇِ ْﻥ‬ ‫‹ِ ﻓَﻘَ ْﺪ َ‬ ‫‪ (1‬ﺷِﺮْ ﻙٌ ‪ (2‬ﺑِﺸِﺮْ ِﻛ ِﻬ ْﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺨﺎﻁﺐ ﻓﻲ ﺍﻵﻳﺎﺕ ‪» 39-36‬ﺗ َﺤْ ُﻜ ُﻤﻮﻥَ ‪ ...‬ﺗَﺪ ُْﺭﺳُﻮﻥَ ‪ ...‬ﺗَ َﺨﻴ ُﱠﺮﻭﻥَ ‪ ...‬ﺗ َﺤْ ﻜُ ُﻤﻮﻥَ « ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﺇِ ْﻥ ﺗَﺘُﻮﺑَﺎ ِﺇﻟَﻰ ﱠ‬ ‫‪1‬‬

‫ﻈﺎﻫ ََﺮﺍ َﻋﻠَ ْﻴ ِﻪ« ﺛﻢ ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪َ » 41-40‬ﺳ ْﻠ ُﻬ ْﻢ ﺃ َ ﱡﻳ ُﻬ ْﻢ ﺃ َ ْﻡ ﻟَ ُﻬ ْﻢ ﺷ َُﺮﻛَﺎ ُء ﻓ َْﻠ َﻴﺄْﺗُﻮﺍ«‪.‬‬ ‫ﺗَ َ‬
‫ﻕ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺃﺫﻛﺮ[ ﻳﻮﻡ‪ .‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﺘﺼﻠﺔ ﺑﺎﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ .(399-398‬ﻭﻗﺪ‬ ‫ﺳﺄ ٍ‬ ‫ِﻒ ‪َ (2‬‬ ‫ِﻒ‪ ،‬ﺗ ُ ْﻜﺸ ُ‬ ‫َﻒ‪ ،‬ﺗ َ ْﻜﺸ ُ‬ ‫ِﻒ‪ ،‬ﺗ ُ ْﻜﺸ ُ‬ ‫ِﻒ‪ ،‬ﻳُ ْﻜﺸ ُ‬ ‫ِﻒ‪ ،‬ﻧَ ْﻜﺸ ُ‬ ‫‪ (1‬ﻳَ ْﻜﺸ ُ‬ ‫‪2‬‬

‫ﻕ« ﻫﻮ ﻋﺒﺎﺭﺓ‬ ‫ﺳﺎ ٍ‬ ‫َﻒ َﻋﻦ َ‬ ‫ﻓﺴﺮ ﺍﻟﻤﻨﺘﺨﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻳﻮﻡ ﻳﺸﺘﺪ ﺍﻷﻣﺮ ﻭﻳﺼﻌﺐ‪ ،‬ﻭﻳُ ْﺪ َﻋﻰ ﺍﻟﻜﻔﺎﺭ ﺇﻟﻰ ﺍﻟﺴﺠﻮﺩ )ﺍﻟﻤﻨﺘﺨﺐ ‪ .(http://goo.gl/A0Frs5‬ﻭﻭﻓﻘًﺎ ﻟﻠﺠﻼﻟﻴﻦ‪» :‬ﻳَ ْﻮ َﻡ ﻳُ ْﻜﺸ ُ‬
‫ﻋﻦ ﺷﺪّﺓ ﺍﻷﻣﺮ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻠﺤﺴﺎﺏ ﻭﺍﻟﺠﺰﺍء )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/EDOr9M‬‬
‫‪ (1‬ﺧَﺎ ِﺷﻌًﺎ‪.‬‬ ‫‪3‬‬

‫ْﺚ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮ َﻥ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/j48sNj‬‬ ‫ﺳﻨَ ْﺴﺘَﺪ ِْﺭ ُﺟ ُﻬ ْﻢ ]ﺇﻟﻰ ﺍﻟﻌﺬﺍﺏ[ ﻣ ِْﻦ َﺣﻴ ُ‬ ‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪ ♦ 5 :9\113‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬‬ ‫‪4‬‬

‫ﺳﻨَ ْﺴﺘَﺪ ِْﺭ ُﺟ ُﻬ ْﻢ« ﺛﻢ ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ ﺍﻟﻤﺘﻜﻠﻢ » َﻭﺃ ُ ْﻣﻠِﻲ ﻟَ ُﻬ ْﻢ ﺇِﻥﱠ َﻛ ْﻴﺪِﻱ«‪ ،‬ﻭﻣﻦ ﺍﻟﻤﻔﺮﺩ ﺍﻟﻐﺎﺋﺐ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﻔﺮﺩ ﺍﻟﻤﺘﻜﻠﻢ »ﻓَﺬَﺭْ ﻧِﻲ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ ﺍﻟﻤﺘﻜﻠﻢ » َ‬ ‫‪5‬‬

‫ْﺚ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ ‪َ ...‬ﻭﺃ ُ ْﻣﻠِﻲ ﻟَ ُﻬ ْﻢ«‪.‬‬ ‫ﺳﻨَ ْﺴﺘَﺪ ِْﺭ ُﺟ ُﻬ ْﻢ ﻣِ ﻦْ َﺣﻴ ُ‬ ‫» َﻭ َﻣﻦْ ﻳُ َﻜﺬِّﺏُ « ﺇﻟﻰ ﺍﻟﺠﻤﻊ ﺍﻟﻐﺎﺋﺐ » َ‬
‫ﻏﺮﻡ‪.‬‬ ‫ﺕ‪َ (1‬ﻣ ْﻐ َﺮﻡ‪ُ :‬‬ ‫‪6‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃ َ ْﻡ ِﻋ ْﻨﺪَﻫُ ُﻢ ]ﻋﻠﻢ[ ْﺍﻟﻐَﻴْﺐ ﻓَ ُﻬ ْﻢ ﻳَ ْﻜﺘُﺒُﻮﻥَ ]ﻋﻨﻪ ﻣﺎ ﻳﺤﻜﻤﻮﻥ ﺑﻪ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪ .(http://goo.gl/r420r6‬ﻭﻓﺴﺮ ﺍﻟﺠﻼﻟﻴﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪» :‬ﺃ َ ْﻡ ﻋِﻨﺪَﻫُ ُﻢ ْٱﻟﻐَﻴْﺐُ « ﺃﻱ ﺍﻟﻠﻮﺡ‬ ‫‪7‬‬

‫ﺍﻟﻤﺤﻔﻮﻅ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟﻐﻴﺐ »ﻓَ ُﻬ ْﻢ ﻳَ ْﻜﺘُﺒُﻮﻥَ « ﻣﻨﻪ ﻣﺎ ﻳﻘﻮﻟﻮﻥ؟ )‪ .(http://goo.gl/V5y5RG‬ﻭﺍﺧﺘﺼﺮ ﻏﻴﺮﻫﻤﺎ ﺍﻟﻄﺮﻳﻖ ﻓﻔﺴﺮ ﻛﻠﻤﺔ ﻳﻜﺘﺒﻮﻥ ﺑﻤﻌﻨﻰ »ﻳﺤﻜﻤﻮﻥ«‪ :‬ﻳﻘﻮﻝ ﻣﻌﺮﻓﺔ‪ :‬ﻣﺎ ﻧﺴﺒﺔ‬
‫ﺿﻬﻢ ﻳﻜﺘﺒﻮﻥ؟ ﺍﻟﺠﻮﺍﺏ‪ :‬ﺇﻥّ ﻣﻌﻨﻰ ﺍﻟﻜﺘﺎﺑﺔ ﻫﻨﺎ ﺍﻟﺤُﻜﻢ‪ ،‬ﻳُﺮﻳﺪ‪ :‬ﺃَﻋﻨﺪﻫﻢ ِﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻓﻬﻢ ﻳَﺤﻜﻤﻮﻥ‪ ،‬ﻭﻣِﺜﻠﻪ ﻗﻮﻝ ﺍﻟﺠﻌﺪﻱ‪ :‬ﻭﻣﺎ َﻝ ﺍﻟﻮﻻ ُء‬ ‫ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻋِﻠﻢ ﺍﻟﻐﻴﺐ؟ ﺛ ُ ّﻢ ﺇﻥّ ﻗﺮﻳﺶ ﻛﺎﻧﻮﺍ ﺃ ُ ّﻣﻴّﻴﻦ ﻓﻜﻴﻒ ﻓ ََﺮ َ‬
‫ﺷﺒُ َﻬﺎﺕ ﻭﺭﺩﻭﺩ‬ ‫‹ ﺇﺫ ﻫﻮ ﻳﻜﺘﺐ – ﺃﻱ ﻳﺤﻜﻢ‪ .‬ﻭﻗﺎﻝ ﺇﺑﻦ ﺍﻷﻋﺮﺍﺑﻲ‪ :‬ﺍﻟﻜﺎﺗﺐ ﻋﻨﺪﻫﻢ‪ ،‬ﺍﻟﻌﺎﻟﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪» :‬ﺃ َ ْﻡ ِﻋ ْﻨﺪَﻫُ ُﻢ ْﺍﻟﻐَﻴْﺐُ ﻓَ ُﻬ ْﻢ ﻳَ ْﻜﺘُﺒُﻮﻥَ « ﺃﻱ ﻳﻌﻠﻤﻮﻥ )ﻣﻌﺮﻓﺔ‪ُ :‬‬ ‫ﺑِﺎﻟﺒَﻼء ﻓﻤِﻠﺘُﻢ ﻭﻣﺎ ﺫﺍﻙ ﺣﻜ ُﻢ ّ‬
‫ﺣﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.(304‬‬
‫ﻈﻮ ٌﻡ‪ :‬ﻣﻤﻠﻮء ﻏﻴﻈﺎ ﻭﻏﻤﺎ ♦ ﻡ‪ (1‬ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻳﻮﻧﺲ )ﻳﻮﻧﺎﻥ( ﺍﻟﺬﻱ ﺑﻠﻌﻪ ﺍﻟﺤﻮﺕ )ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .(142 :37\56‬ﻭﻳﺬﻛﺮﻩ ﺍﻟﻘﺮﺁﻥ ﻓﻲ‬ ‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪ ♦ 5 :9\113‬ﺕ‪َ (1‬ﻣ ْﻜ ُ‬ ‫‪8‬‬

‫ﻋﺪﺓ ﺳﻮﺭ )ﺍﻟﻔﻬﺮﺱ ﺗﺤﺖ ﺇﺳﻢ ﻳﻮﻧﺲ(‪ .‬ﻭﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺳﻔﺮ ﻛﺎﻣﻞ ﻣﻦ ﺃﺭﺑﻌﺔ ﻓﺼﻮﻝ ﻗﺼﺎﺭ ﻳﻌﺮﻑ ﺑﺴﻔﺮ ﻳﻮﻧﺎﻥ ﻧﻨﻘﻠﻬﺎ ﻫﻨﺎ ﺑﺎﻟﻜﺎﻣﻞ ﺣﺘﻰ ﻳﻘﺎﺭﻥ ﺍﻟﻘﺎﺭﻱء ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﺷﻴﺶ ﻣِﻦ‬ ‫َ‬ ‫ﺏ ِﺇﻟﻰ ﺗَﺮْ‬ ‫ﻬﺮ َ‬ ‫ﻓﻘﺎﻡ ﻳﻮﻧﺎﻥُ ِﻟﻴَ ُ‬ ‫ﺻ ِﻌﺪَ ﺇِﻟﻰ ﺃَﻣﺎﻣﻲ«‪َ .‬‬ ‫ﻄﻠ ِْﻖ ِﺇﻟﻰ ﻧﻴﻨَﻮﻯ ﺍﻟ َﻤﺪﻳﻨَ ِﺔ ﺍﻟﻌَﻈﻴﻤﺔ‪ ،‬ﻭﻧﺎ ِﺩ ﻋﻠَﻴﻬﺎ‪ ،‬ﻓﺈِﻥﱠ ﺷ ﱠَﺮﻫﺎ ﻗﺪ َ‬ ‫ﻗﺎﺋﻼ‪» :‬ﻗُ ِﻢ ﺁﻧ َ‬ ‫ﺎﻱ ً‬ ‫ﺑﻦ ﺃَﻣِ ﺘ ﱠ َ‬ ‫ﺍﻟﺮﺏّ ِ ِﺇﻟﻰ ﻳﻮﻧﺎﻥَ ِ‬ ‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪» :‬ﻛﺎﻧَﺖ َﻛ ِﻠ َﻤﺔُ ﱠ‬
‫ﻋﺎﺻﻔَﺔ ٌ‬ ‫ِ‬ ‫َﺖ‬ ‫ﻧ‬‫ﻓﻜﺎ‬ ‫ﺮ‪،‬‬ ‫ﺤْ‬ ‫ﺒ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﻋﻠﻰ‬ ‫ً‬ ‫ﺓ‬‫َﺪﻳﺪ‬‫ﺷ‬ ‫ًﺎ‬
‫ﺤ‬ ‫ﺭﻳ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻘﻰ‬ ‫ْ‬
‫ﻟ‬ ‫َ‬ ‫ﺄ‬ ‫ﻓ‬ ‫‪.‬‬ ‫ﺏّ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻪ‬‫ِ‬ ‫ﺟ‬ ‫ﻭ‬
‫َ‬ ‫ﻦ‬ ‫ﻣِ‬ ‫ﺷﻴﺶ‬
‫َ‬ ‫ﺮْ‬ ‫َ‬ ‫ﺗ‬ ‫ﻟﻰ‬ ‫ﺇ‬
‫ِ‬ ‫ﻌﻬﻢ‬ ‫ﻣ‬
‫َ َ‬ ‫َﺐ‬ ‫ﻫ‬ ‫ﺬ‬ ‫ﻴ‬
‫َ‬ ‫ﻟ‬
‫ِ‬ ‫ﻓﻴﻬﺎ‬ ‫ﻝ‬ ‫َ‬ ‫َﺰَ‬ ‫ﻧ‬ ‫ﻭ‬ ‫َﻬﺎ‬ ‫ﺗ‬ ‫ﺟﺮ‬
‫َ َ‬ ‫ُ‬ ‫ﺃ‬ ‫ﻊ‬ ‫َ‬ ‫ﻓ‬ ‫َ‬ ‫ﺪ‬ ‫ﻓ‬ ‫ﺷﻴﺶ‪.‬‬ ‫ﺮْ‬ ‫َ‬ ‫ﺗ‬ ‫ﻟﻰ‬ ‫ﺇ‬
‫ِ‬ ‫ً‬ ‫ﺓ‬‫ِﺮ‬ ‫ﺋ‬ ‫ﺳﺎ‬ ‫ً‬ ‫ﺔ‬ ‫ﻨ‬
‫َ‬ ‫ﻔﻴ‬ ‫ﺳ‬‫ﻓﻮ َ َ‬ ‫َ‬ ‫ﺪ‬ ‫ﺟ‬ ‫ﺍﻟﺮﺏّ ‪ ،‬ﻓﻨَﺰَ َﻝ ِﺇﻟﻰ ﻳﺎﻓﺎ‪َ ،‬‬ ‫َﻭﺟ ِﻪ ﱠ‬
‫ﺤﺮ ِﻟﻴُ َﺨﻔِّﻔﻮﺍ َﻋﻨﻬﻢ‪ .‬ﺃ َ ﱠﻣﺎ ﻳﻮﻧﺎﻥ‪ ،‬ﻓﻜﺎ َﻥ ﻗﺪ ﻧَﺰَ َﻝ ﺇِﻟﻰ‬ ‫ﺻ َﺮﺧﻮﺍ ُﻛ ﱞﻞ ﺇِﻟﻰ ﺇِﻟ ِﻬﻪ‪ ،‬ﻭﺃَﻟﻘ َُﻮﺍ ﺍﻷَﻣﺘِﻌَﺔَ ﺍ ﱠﻟﺘﻲ ﻓﻲ ﺍﻟﺴﱠﻔﻴﻨَ ِﺔ ﺇِﻟﻰ ﺍﻟ َﺒ ِ‬ ‫ﻓﺨﺎﻑ ﺍﻟ َﻤﻼﱠﺣﻮﻥَ ﻭ َ‬ ‫َ‬ ‫ﺖ ﺍﻟﺴﱠﻔﻴﻨَﺔُ ﻋﻠﻰ ِﺍﻵﻧﻜِﺴﺎﺭ‪.‬‬ ‫ﺷﺮﻓَ ِ‬ ‫َﻋﻈﻴﻤﺔٌ ﻓﻲ ﺍﻟﺒَﺤْ ﺮ‪ ،‬ﻓﺄ َ َ‬
‫َﻐﺮﻗًﺎ ﻓﻲ ﺍﻟﻨﱠﻮﻡ؟ ﻗُ ْﻢ ﻓﺂﺩﻉُ ِﺇﻟﻰ ِﺇﻟ ِﻬﻚَ ﻟ َﻌ ﱠﻞ ﷲَ ﻳُﻔَ ّﻜ ُِﺮ ﻓﻴﻨﺎ ﻓﻼ ﻧَﻬﻠِﻚ«‪ .‬ﻭﻗﺎ َﻝ َﺑﻌﻀُﻬﻢ ِﻟ َﺒ ْﻌﺾ‪:‬‬ ‫ﱠﺎﺭﺓِ ﻭﻗﺎ َﻝ ﻟَﻪ‪» :‬ﻣﺎ ﺑﺎﻟُﻚَ ُﻣﺴﺘ ِ‬ ‫ﺋﻴﺲ ﺍﻟ َﺒﺤ َ‬ ‫َﻐﺮﻕَ ﻓﻲ ﺍﻟﻨﱠﻮﻡ‪ .‬ﻓﺪَﻧﺎ ﻣِﻨﻪ َﺭ ُ‬ ‫ﺿ َﺠ َﻊ ﻭﺁﺳﺘ َ‬ ‫َﺟﻮﻑِ ﺍﻟﺴﱠﻔﻴﻨ ِﺔ ﻭﺁ ﱠ‬
‫ﺸﺮّ ‪ .‬ﻣﺎ َﻋ َﻤﻠُﻚَ ﻭﻣِﻦ ﺃَﻳﻦَ ِﺟﺌﺖَ ﻭﻣﺎ ﺃَﺭﺿُﻚَ‬ ‫ﺐ َﻣﻦ ﺃَﺻﺎ َﺑﻨﺎ ﻫﺬﺍ ﺍﻟ ﱠ‬ ‫ﺴﺒَ ِ‬ ‫ﺖ ﺍﻟﻘُﺮ َﻋﺔُ ﻋﻠﻰ ﻳﻮﻧﺎﻥ‪ .‬ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪» :‬ﺃَﺧﺒِﺮْ ﻧﺎ ﺑِ َ‬ ‫ﻓﻮﻗَﻌَ ِ‬ ‫ﺸﺮّ «‪ .‬ﻓﺄَﻟﻘَﻮﺍ ﻗُ َﺮﻋًﺎ‪َ ،‬‬ ‫ﺐ َﻣﻦ ﺃَﺻﺎ َﺑﻨﺎ ﻫﺬﺍ ﺍﻟ ﱠ‬ ‫ﺴﺒَ ِ‬ ‫ﻖ ﻗُ َﺮﻋًﺎ ِﻟﻨَﻌﻠَ َﻢ ﺑِ َ‬ ‫»ﻫﻠُ ﱡﻤﻮﺍ ﻧُﻠ ِ‬
‫ﺻﻨَﻌﺖَ ﺫﻟﻚ؟« ﻭﻗﺪ َﻋﻠِﻤﻮﺍ ﺃَﻧﱠﻪ‬ ‫َ‬ ‫ﺎﺫﺍ‬ ‫ﻤ‬ ‫َ‬ ‫ﻟ‬
‫ِ‬ ‫»‬ ‫ﻪ‪:‬‬‫َ‬ ‫ﻟ‬ ‫ﻭﻗﺎﻟﻮﺍ‬ ‫ًﺍ‬ ‫ﺪ‬ ‫َﺪﻳ‬ ‫ﺷ‬ ‫ﺎ‬‫ً‬ ‫ﻓ‬ ‫َﻮ‬ ‫ﺧ‬ ‫ُ‬
‫ﻝ‬ ‫ﺟﺎ‬ ‫ﺍﻟﺮ‬ ‫َ ِّ‬ ‫ﻓﺨﺎﻑ‬ ‫«‪.‬‬ ‫ﺲ‬ ‫ﺒ‬ ‫ﻴ‬ ‫ﻭﺍﻟ‬
‫َ َ َ َ ََ‬ ‫ﺤﺮ‬ ‫ﺒ‬ ‫ﺍﻟ‬ ‫ﻊ‬ ‫ﻨ‬
‫َ‬ ‫ﺻ‬ ‫ﺬﻱ‬ ‫ﱠ‬ ‫ﻟ‬ ‫ﺍ‬ ‫ﱠﻤﻮﺍﺕ‪،‬‬ ‫ﺴ‬ ‫ﺍﻟ‬ ‫ﻪ‬
‫َ‬ ‫ﻟ‬‫ﺇ‬
‫ِ‬ ‫‪،‬‬ ‫ﺏّ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻘﻲ‬ ‫ﱠ‬ ‫ﺗ‬ ‫َ‬ ‫ﺃ‬ ‫ِﻲ‬ ‫ّ‬ ‫ﻧ‬ ‫ﺇ‬
‫ّ ِ‬‫ﻭ‬ ‫‪،‬‬ ‫ﻲ‬ ‫ﻧ‬
‫ِ‬ ‫ْﺮﺍ‬ ‫ﺒ‬ ‫ﻋ‬
‫ِ‬ ‫ﺃﻧﺎ‬ ‫»‬ ‫ﻬﻢ‪:‬‬ ‫َ‬ ‫ﻟ‬ ‫ﻝ‬‫َ‬ ‫ﻓﻘﺎ‬ ‫؟‬ ‫«‬ ‫ﻧﺖ‬ ‫َ‬ ‫ﺃ‬ ‫ﺐ‬
‫ٍ‬ ‫َﻌ‬ ‫ﻱِ ﺷ‬‫ﻭﻣِ ﻦ ﺃ َ ّ‬
‫ﺤﺮ ﻋﻨﻜﻢ‪ ،‬ﻓﺈِﻧِّﻲ‬ ‫ﺤﺮ ﻓﻴَﺴ ُﻜﻦَ ﺍﻟﺒَ ُ‬ ‫ﺤﺮ ﻳَ ْﺰﺩﺍﺩُ ﻫِﻴﺎﺟًﺎ‪ .‬ﻓﻘﺎ َﻝ ﻟَﻬﻢ‪ُ » :‬ﺧﺬﻭﻧﻲ ﻭﺃَ ْﻟﻘﻮﻧﻲ ﺇِﻟﻰ ﺍﻟﺒَ ِ‬ ‫ﺤﺮ ﻋﻨﱠﺎ؟« ﻭﻛﺎﻥَ ﺍﻟﺒَ ُ‬ ‫ﺍﻟﺮﺏّ ‪ِ ،‬ﻷَﻧﱠﻪ ﺃَﺧﺒَ َﺮﻫﻢ‪ .‬ﻭﻗﺎﻟﻮﺍ ﻟَﻪ‪» :‬ﻣﺎﺫﺍ ﻧَﺼﻨ ُﻊ ﺑِﻚَ ﺣﺘﱠﻰ ﻳَﺴ ُﻜﻦَ ﺍﻟﺒَ ُ‬ ‫ﻫﺎﺭﺏٌ ِﻣﻦ َﻭﺟ ِﻪ ﱠ‬ ‫ِ‬
‫ﺏ ﻭﻗﺎﻟﻮﺍ‪» :‬ﺃَﻳﱡﻬﺎ‬ ‫ﺍﻟﺮ ّ ِ‬ ‫ﺤﺮ ﻛﺎﻥَ َﻳ ْﺰﺩﺍﺩُ ﻫِﻴﺎﺟًﺎ ﻋﻠَﻴﻬﻢ‪ .‬ﻓﺪَ َﻋﻮﺍ ِﺇﻟﻰ ﱠ‬ ‫ﺴﺔ‪ ،‬ﻓﻠَﻢ َﻳ ْﺴﺘ َﻄﻴﻌﻮﺍ ِﻷَﻥﱠ ﺍﻟ َﺒ َ‬ ‫ﺮﺟﻌﻮﺍ ِﺇﻟﻰ ﺍﻟﻴﺎ ِﺑ َ‬ ‫ﺍﻟﺮﺟﺎ ُﻝ ﻳُ َﺠﺬِّﻓﻮﻥَ ِﻟ َﻴ ِ‬ ‫ﺴ َﺒﺒﻲ«‪ .‬ﻭﻛﺎﻥ ِ ّ‬ ‫ﺍﻟﻌﺎﺻﻔَﺔَ ﺍﻟﻌﻈﻴ َﻤﺔَ ِﺇﻧﱠﻤﺎ ﺣﻠﱠﺖ ِﺑﻜﻢ ِﺑ َ‬ ‫ِ‬ ‫ﻋﺎ ِﻟ ٌﻢ ﺃَﻥﱠ ﻫﺬﻩ‬
‫ﻓﺨﺎﻑ‬ ‫َ‬ ‫ﺤﺮ ﻋﻦ َﻫﻴَﺠﺎﻧِﻪ‪.‬‬ ‫َﻒ ﺍﻟﺒَ ُ‬ ‫ﻓﻮﻗ َ‬ ‫ﺻﻨَﻌﺖَ ﻛﻤﺎ ﺷِﺌﺖَ «‪ .‬ﺛ ُ ﱠﻢ ﺃَﺧَﺬﻭﺍ ﻳﻮﻧﺎﻥَ ﻭﺃَﻟﻘَﻮﻩ ﺇِﻟﻰ ﺍﻟﺒَﺤْﺮ‪َ ،‬‬ ‫ﺍﻟﺮﺏﱡ ‪ ،‬ﻗﺪ َ‬ ‫ﺍﻟﺮﺟُﻞ‪ ،‬ﻭﻻ ﺗَ ْﺠﻌَﻞْ ﻋﻠَﻴﻨﺎ ﺩَ ًﻣﺎ ﺑَﺮﻳﺌًﺎ‪ ،‬ﻓﺈِﻧﱠﻚَ ﺃَﻧﺖَ ‪ ،‬ﺃَﻳﱡﻬﺎ ﱠ‬ ‫ﺐ ﻧَ ْﻔ ِﺲ ﻫﺬﺍ ﱠ‬ ‫ﺍﻟﺮﺏّ ‪ ،‬ﻻ ﻧَﻬ ِﻠﻜَﻦﱠ ﺑِ َﺴﺒَ ِ‬ ‫ﱠ‬
‫ﺼﻠﱠﻰ‬ ‫ﺕ ﺛَﻼﺛَﺔَ ﺃَﻳ ٍﱠﺎﻡ ﻭﺛَﻼﺙ َﻟﻴﺎ ٍﻝ‪ .‬ﻓ َ‬ ‫ﻋﻈﻴ ًﻤﺎ ِﻵﺑﺘِﻼﻉِ ﻳﻮﻧﺎﻥ‪ .‬ﻓﻜﺎﻥَ ﻳﻮﻧﺎ ُﻥ ﻓﻲ َﺟﻮﻑِ ﺍﻟﺤﻮ ِ‬ ‫ﺍﻟﺮﺏﱡ ﺣﻮﺗًﺎ َ‬ ‫ﺬﻭﺭﺍ«‪ .‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪» :‬ﻓﺄ َ َﻋﺪﱠ ﱠ‬ ‫ِﻠﺮﺏّ ِ ﻭﻧَﺬَﺭﻭﺍ ﻧُ ً‬ ‫ﺍﻟﺮﺏﱠ ﺧَﻮﻓًﺎ ﺷَﺪﻳﺪًﺍ‪ ،‬ﻭﺫَﺑَﺤﻮﺍ ﺫَﺑﻴ َﺤﺔً ﻟ ﱠ‬ ‫ﺍﻟﺮﺟﺎ ُﻝ ﱠ‬ ‫ِّ‬
‫ﺐ ﺍﻟﺒِﺤﺎﺭ‬ ‫ﻖ ﻓﻲ ﻗَﻠ ِ‬ ‫ﻁ َﺮﺣﺘ َﻨﻲ ﻓﻲ ﺍﻟﻌُ ْﻤ ِ‬ ‫ﺻﻮﺗﻲ ﻗﺪ َ‬ ‫ﺴﻤِ ﻌﺖَ َ‬ ‫ﺕ ﺁﺳﺘَﻐَﺜﺖُ ﻓ َ‬ ‫ﺻ َﺮﺧﺖُ ﻓﻲ ﺿﻴﻘﻲ ﻓﺄَﺟﺎﺑَﻨﻲ ﻣِﻦ َﺟﻮﻑِ َﻣﺜﻮﻯ ﺍﻷَﻣﻮﺍ ِ‬ ‫ﺏ َ‬ ‫ﻟﺮ َ‬ ‫ﺍﻟﺮﺏّ ِ ﺇِﻟ ِﻬﻪ ﻣِ ﻦ َﺟﻮﻑِ ﺍﻟﺤﻮﺕِ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺇِﻟﻰ ﺍ ﱠ‬ ‫ﻳﻮﻧﺎﻥُ ِﺇﻟﻰ ﱠ‬
‫َﻒ‬ ‫ﻲ ﺍﻟﻐَﻤﺮ ﻭﺁﻟﺘ ﱠ‬ ‫ﻁ ِﺑ َ‬ ‫ﺳﻚَ ‪ .‬ﻗﺪ َﻏ َﻤ َﺮﺗْﻨﻲ ﺍﻟﻤِﻴﺎﻩُ ِﺇﻟﻰ َﺣ ْﻠﻘﻲ ﻭﺃَﺣﺎ َ‬ ‫ﻈ ُﺮ ﻫَﻴ َﻜ َﻞ ﻗُﺪ َ‬ ‫ﻣﺎﻡ َﻋﻴﻨَﻴﻚَ ﻟ ِﻜﻨِّﻲ ﺳﺄَﻋﻮﺩُ ﺃَﻧ ُ‬ ‫ﻁ ِﺮﺩﺕُ ﻣِ ﻦ ﺃ َ ِ‬ ‫ﻲ‪ .‬ﻓﻘُﻠﺖُ ‪ِ :‬ﺇﻧِّﻲ ُ‬ ‫ﻣﻮﺍﺟﻚَ ﺟﺎﺯَ ﺕ َﻋﻠ ﱠ‬ ‫ﻁ ﺑﻲ َﺟﻤﻴ ُﻊ ﻣِ ﻴﺎﻫِﻚَ ﻭﺃ َ ِ‬ ‫ﻬﺮ ﺃﺣﺎ َ‬ ‫ﻓﺎﻟﻨﱠ ُ‬
‫ﺍﻟﺮﺏﱠ ﻓﺒَﻠَﻐَﺖ‬ ‫ِﻲ ﻋﻠﻰ ﻧَ ْﻔﺴﻲ ﺗَﺬَ ﱠﻛﺮﺕُ ﱠ‬ ‫ﺸ‬ ‫ُ‬
‫ﻏ‬ ‫َﻣﺎ‬ ‫ﺪ‬ ‫ِﻨ‬
‫ﻋ‬ ‫ﻟﻬﻲ‪.‬‬ ‫ﺇ‬
‫ِ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬‫ﱠ‬ ‫ﱡﻬﺎ‬ ‫ﻳ‬ ‫َ‬ ‫ﺃ‬ ‫ﺓ‬ ‫ﻮ‬ ‫ﱠ‬ ‫ﻬ‬
‫ُ‬ ‫ﺍﻟ‬ ‫ﻦَ‬ ‫ﻣ‬ ‫ِ‬ ‫ﻴﺎﺗﻲ‬ ‫ﺣ‬
‫َ‬ ‫ﺪﺕَ‬ ‫ﻌ‬
‫َ‬ ‫ﺻ‬ ‫َ‬ ‫ﺃ‬ ‫ﻚَ‬ ‫ﱠ‬ ‫ﻨ‬‫ﻜ‬ ‫ِ‬ ‫ﻟ‬ ‫ﺪ‬ ‫ﺑ‬
‫َ‬ ‫َ‬ ‫ﻸ‬ ‫ﻟ‬ ‫ِ‬ ‫ُﻬﺎ‬ ‫ﺠ‬ ‫ﻣﺰﺍﻟﻴ‬ ‫ﻲ‬
‫ﱠ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫َﺖ‬ ‫ﻘ‬ ‫ﻠ‬
‫ِ‬ ‫ﻏ‬ ‫ﺭﺽ ﺃ ُ‬ ‫ٍ‬ ‫َ‬ ‫ﺃ‬ ‫ﻟﻰ‬ ‫ﺇ‬
‫ِ‬ ‫ﺒﺎﻝ‬ ‫ﺍﻟﺠ‬
‫ِ‬ ‫ﻝ‬
‫ِ‬ ‫ﺻﻮ‬ ‫َﻴﺰﺭﺍﻥُ َﺣﻮ َﻝ ﺭﺃﺳﻲ‪ .‬ﻧَﺰَ ﻟﺖُ ﺇِﻟﻰ ﺃ ُ‬ ‫ﺍﻟﺨ ُ‬
‫َ‬
‫ﻑ‬ ‫ﺍﻟﺮﺏﱡ ﺍﻟﺤﻮﺕَ ‪ ،‬ﻓﻘَﺬَ َ‬ ‫ﺍﻟﺮﺏّ ِ ﺍﻟﺨَﻼﺹ! ﻓﺄ َ َﻣ َﺮ ﱠ‬ ‫ُﻜﺮ ﺃَﺫﺑَ ُﺢ ﻟَﻚَ ﻭﻣﺎ ﻧَﺬَﺭﺗُﻪ ﺃُﻭﻓﻲ ﺑِﻪ‪ِ .‬ﻣ َﻦ ﱠ‬ ‫ﺕﺷ ٍ‬ ‫ﺼﻮ ِ‬ ‫ﺇِﻟَﻴﻚَ ﺻﻼﺗﻲ ِﺇﻟﻰ ﻫَﻴ َﻜ ِﻞ ﻗُﺪﺳِﻚَ ‪ِ .‬ﺇﻥﱠ ﺍﻟﱠﺬﻳﻦَ ﻳَﻌﺒُﺪﻭﻥَ ﺃَﻭﺛﺎﻥَ ﺍﻟﺒﺎﻁِﻞ ْﻓﻠﻴَ ُﻜﻔﱡﻮﺍ ﻋﻦ ﻋِﺒﺎﺩَﺗِﻬﻢ‪ .‬ﺃَ ﱠﻣﺎ ﺃَﻧﺎ ﻓﺒِ َ‬
‫ﻄﻠَﻖَ ﺇِﻟﻰ‬ ‫ﻓﻘﺎﻡ ﻳﻮﻧﺎ ُﻥ ﻭﺁﻧ َ‬ ‫ﻄﻠ ِْﻖ ِﺇﻟﻰ ﻧﻴﻨَﻮﻯ ﺍﻟ َﻤﺪﻳﻨ ِﺔ ﺍﻟﻌَﻈﻴﻤﺔ‪ ،‬ﻭﻧﺎ ِﺩ ﻋﻠَﻴﻬﺎ ﺍﻟ ُﻤﻨﺎﺩﺍﺓَ ﺍﻟﱠﺘﻲ ﺃُﻛ َِﻠّﻤُﻚَ ﺑِﻬﺎ«‪َ .‬‬ ‫ﻗﺎﺋﻼ‪» :‬ﻗُ ِﻢ ﺁﻧ َ‬ ‫ﺴﺔ«‪ .‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪» :‬ﻛﺎﻧَﺖ َﻛ ِﻠ َﻤﺔُ ﺍﻟﺮﱠ ﺏّ ِ ِﺇﻟﻰ ﻳﻮﻧﺎﻥَ ﺛﺎﻧِﻴَﺔً ً‬ ‫ﻳﻮﻧﺎﻥَ ﺇِﻟﻰ ﺍﻟﻴﺎﺑِ َ‬
‫َ‬ ‫َ‬
‫ﺴﻴﺮﺓ َ ﻳَﻮ ٍﻡ ﻭﺍﺣِ ﺪ‪ ،‬ﻭﻧﺎﺩﻯ ﻭﻗﺎﻝ‪» :‬ﺑَﻌﺪَ ﺃﺭﺑَﻌﻴﻦَ ﻳَﻮ ًﻣﺎ ﺗﻨﻘﻠِﺐُ‬ ‫ﺍﻟﺮﺏّ ‪ ،‬ﻭﻛﺎﻧَﺖ ﻧﻴﻨَﻮﻯ َﻣﺪﻳﻨَﺔً ﻋﻈﻴﻤﺔً ﺟﺪًﺍ‪ ،‬ﻳَﻘﺘ َﻀﻲ ﺁﺟﺘِﻴﺎُﺯﻫﺎ ﺛَﻼﺛَﺔَ ﺃَﻳﱠﺎﻡ‪ .‬ﻓﺪَ َﺧ َﻞ ﻳﻮﻧﺎ ُﻥ ﱠﺃﻭ ًﻻ ﺇِﻟﻰ ﺍﻟ َﻤﺪﻳﻨ ِﺔ َﻣ َ‬ ‫ﺐ َﻛ ِﻠ َﻤ ِﺔ ﱠ‬ ‫ﺴ ِ‬ ‫ﻧﻴﻨَﻮﻯ ﺑِ َﺤ َ‬
‫ﺍﻟﺮﻣﺎﺩ‪.‬‬ ‫ﺲ ﻋﻠﻰ ﱠ‬ ‫َﻒ ﺑِ ِﻤﺴْﺢ ﻭ َﺟﻠَ َ‬ ‫ﻓﻘﺎﻡ ﻋﻦ َﻋﺮﺷِﻪ‪ ،‬ﻭﺃَ ْﻟﻘﻰ ﻋﻨﻪ ِﺭﺩﺍ َءﻩ ﻭﺁﻟﺘ ﱠ‬ ‫ﻐﻴﺮﻫﻢ‪ .‬ﻭﺑَﻠَ َﻎ ﺍﻟ َﺨﺒَ ُﺮ َﻣﻠِﻚَ ﻧﻴﻨَﻮﻯ‪َ ،‬‬ ‫ﺻ ِ‬ ‫ﻴﺮﻫﻢ ﺇِﻟﻰ َ‬ ‫ﺼﻮﻡ ﻭﻟَﺒِﺴﻮﺍ ُﻣﺴﻮﺣًﺎ ِﻣﻦ ﻛَﺒ ِ‬ ‫ﻧﻴﻨَﻮﻯ«‪ .‬ﻓﺂ َﻣﻦَ ﺃَﻫ ُﻞ ﻧﻴﻨَﻮﻯ ﺑِﺎ{‪ ،‬ﻭﻧﺎﺩَﻭﺍ ﺑِ َ‬
‫ﻭﻟﻴَﺪْﻋﻮﺍ ﺇِﻟﻰ ﷲِ‬ ‫َﻒ ﺍﻟﺒَﺸ َُﺮ ﻭﺍﻟﺒَﻬﺎﺋِ ُﻢ ﺑِ ُﻤﺴﻮﺡ‪ْ ،‬‬ ‫ﻭﻟ َﻴﻠﺘ ﱠ‬ ‫َﺸﺮﺏْ ﻣﺎ ًء‪ْ ،‬‬ ‫ﻉ ﻭﻻ ﺗ َ‬ ‫ﻈﻤﺎﺋِﻪ‪» :‬ﻻ ﻳَﺬُ ْﻕ ﺑَﺸ ٌَﺮ ﻭﻻ ﺑَﻬﻴﻤﺔٌ ﻭﻻ َﺑﻘ ٌَﺮ ﻭﻻ َﻏﻨَ ٌﻢ ﺷَﻴﺌًﺎ‪ ،‬ﻭﻻ ﺗَﺮْ َ‬ ‫ﻋ َ‬ ‫َﺮﺍﺭ ﺍﻟ َﻤﻠِﻚِ ﻭ ُ‬ ‫ﻭﺃ َ َﻣ َﺮ ﺃَﻥ ﻳُﻨﺎﺩﻯ ﻭﻳُﻘﺎ َﻝ ﻓﻲ ﻧﻴﻨَﻮﻯ ﺑِﻘ ِ‬
‫ﻁﺮﻳﻘِﻬﻢ‬ ‫ﻓﺮﺃَﻯ ﷲُ ﺃَﻋْﻤﺎﻟَﻬﻢ ﻭﺃًﻧﱠﻬﻢ َﺭ َﺟﻌﻮﺍ ﻋﻦ َ‬ ‫ﻀﺒِﻪ‪ ،‬ﻓﻼ ﻧَﻬﻠِﻚ«‪َ .‬‬ ‫ﺮﺟ ُﻊ ﻋﻦ ﺁﺿﻄِ ﺮﺍﻡ َﻏ َ‬ ‫ﺮﺟ ُﻊ ﻭﻳَﻨﺪَ ُﻡ ﻭﻳَ ِ‬ ‫ﻭﻋﻦ ﺍﻟﻌُﻨﻒِ ﺍﻟﱠﺬﻱ ﺑِﺄَﻳﺪﻳﻬﻢ‪ ،‬ﻟَﻌَ ﱠﻞ ﷲَ ﻳَ ِ‬ ‫ِ‬ ‫ﻳﺮ‬‫ﻁﺮﻳﻘِﻪ ﺍﻟﺸ ِ ّﱠﺮ ِ‬ ‫ﺮﺟ ْﻊ ُﻛ ﱡﻞ ﻭﺍﺣِ ٍﺪ ﻋﻦ َ‬ ‫ﻭﻟﻴَ ِ‬ ‫ﺑِ ِﺸﺪﱠﺓ‪ْ ،‬‬
‫ﺍﻟﺮﺏّ ‪ ،‬ﺃَﻟَﻢ ﻳَ ُﻜ ْﻦ ﻫﺬﺍ‬ ‫ﺍﻟﺮﺏّ ِ ﻭﻗﺎﻝ‪» :‬ﺃَﻳﱡﻬﺎ ﱠ‬ ‫ﺻﻠﱠﻰ ﺇﻟﻰ ﱠ‬ ‫َﻀﺐ‪ .‬ﻭ َ‬ ‫ﻣﺮ ﻳﻮﻧﺎﻥَ َﻣﺴﺎ َءﺓ ً ﺷَﺪﻳﺪَﺓ ً ﻭﻏ ِ‬ ‫ﺸ ِ ّﺮ ﺍﻟﱠﺬﻱ ﻗﺎ َﻝ ﺇِﻧﱠﻪ َﻳﺼﻨﻌُﻪ ﺑِﻬﻢ‪ ،‬ﻭﻟﻢ ﻳَﺼﻨَ ْﻌﻪ«‪ .‬ﺍﻟﻔﺼﻞ ﺍﻟﺮﺍﺑﻊ‪» :‬ﻓﺴﺎ َء ﺍﻷ َ ُ‬ ‫ﺸ ِ ّﺮﻳﺮ‪ .‬ﻓﻨَﺪ َِﻡ ﷲُ ﻋﻠﻰ ﺍﻟ ﱠ‬ ‫ﺍﻟ ﱠ‬
‫ﺍﻟﺮﺏّ ‪ُ ،‬ﺧ ْﺬ ﻧَ ْﻔﺴﻲ ﻣِﻨﻲ‪ ،‬ﻓﺈِﻧﱠﻪ‬ ‫ﺸ ّﺮ‪ .‬ﻓﺎﻵﻥ‪ ،‬ﺃَﻳﱡﻬﺎ ﱠ‬ ‫ﺍﻟﺮﺣ َﻤ ِﺔ ﻭﻧﺎﺩ ٌﻡ ﻋﻠﻰ ﺍﻟ ﱠ‬ ‫َﺜﻴﺮ ﱠ‬ ‫ﻁﻮﻳ ُﻞ ﺍﻷَﻧﺎﺓِ ﻛ ُ‬ ‫ُﻭﻑ َﺭﺣﻴ ٌﻢ َ‬ ‫ﺏ ِﺇﻟﻰ ﺗَﺮْ ﺷﻴﺶ‪ ،‬ﻓﺈِﻧِّﻲ َﻋ ِﻠﻤﺖُ ﺃَﻧﱠﻚَ ﺇِﻟﻪٌ َﺭﺅ ٌ‬ ‫ﻛَﻼﻣﻲ ﻭﺃَﻧﺎ ﻓﻲ ﺃَﺭْ ﺿﻲ؟ ﻭﻟِﺬﻟﻚ ﺑﺎﺩَﺭﺕُ ﺇِﻟﻰ ﺍﻟ َﻬ َﺮ ِ‬
‫ﻈﻞّ‪َ ،‬ﺭﻳﺜَﻤﺎ ﻳَﺮﻯ ﻣﺎﺫﺍ ﻳُﺼﻴﺐُ‬ ‫ﺲ ﺗ َﺤﺘَﻪ ﻓﻲ ﺍﻟ ِ ّ‬ ‫ﺻﻨَ َﻊ ﻟَﻪ ﻫُﻨﺎﻙَ ﻛﻮﺧًﺎ ﻭ َﺟﻠَ َ‬ ‫ﻲ ﺍﻟ َﻤﺪﻳﻨﺔ‪ ،‬ﻭ َ‬ ‫ﺲ ﺷَﺮﻗِ ﱠ‬ ‫ﻀﺒُﻚَ ؟« ﻭﺧﺮ َﺝ ﻳﻮﻧﺎﻥُ ﻣِ ﻦَ ﺍﻟ َﻤﺪﻳﻨَ ِﺔ ﻭ َﺟﻠَ َ‬ ‫ﺍﻟﺮﺏّ ‪» :‬ﺃَﺑِ َﺤﻖّ ٍ َﻏ َ‬ ‫َﻴﺮ ﻟﻲ ﺃَﻥ ﺃَﻣﻮﺕَ ِﻣﻦ ﺃَﻥ ﺃَﺣْﻴﺎ«‪ .‬ﻓﻘﺎ َﻝ ﱠ‬ ‫ﺧ ٌ‬
‫َﺠﺮ ﻓﻲ ﺍﻟﻐَﺪ‪،‬‬ ‫ﻁﻠﻮﻉِ ﺍﻟﻔ ِ‬ ‫ﺮﻭ َﻋ ِﺔ ﻓ ََﺮﺣًﺎ َﻋﻈﻴ ًﻤﺎ‪ .‬ﺛ ُ ﱠﻢ ﺃَ َﻋﺪﱠ ﷲُ ﺩﻭﺩَﺓً ﻋِﻨﺪَ ُ‬ ‫َ‬ ‫ﺎﻟﺨِ‬ ‫ﺑ‬
‫ِ‬ ‫ُ‬
‫ﻥ‬ ‫ﻳﻮﻧﺎ‬ ‫ﺡ‬
‫َ‬ ‫َﺮ‬ ‫ِ‬ ‫ﻔ‬ ‫ﻓ‬ ‫ﱠﺮﺭ‪،‬‬ ‫ﻀ‬ ‫ﺍﻟ‬ ‫ﻦ‬
‫َ‬ ‫ﻣ‬ ‫ِ‬ ‫ﻩ‬ ‫َ‬ ‫ﺬ‬ ‫ﻘ‬
‫ِ‬ ‫ُﻨ‬ ‫ﻴ‬‫ﻓ‬ ‫ﱞ‬
‫ﻞ‬ ‫ﻅِ‬ ‫ِﻪ‬ ‫ﺳ‬ ‫ﺃ‬ ‫ﺭ‬‫َ‬ ‫ﻋﻠﻰ‬ ‫ﻥ‬ ‫َ‬ ‫ﻜﻮ‬ ‫ﻴ‬
‫َ‬ ‫ﻟ‬
‫ِ‬ ‫ﻳﻮﻧﺎﻥ‪،‬‬ ‫ﻓﻮﻕَ‬ ‫ﺖ‬ ‫ﺮﻭ َﻋﺔً ﻓﺂﺭﺗَﻔَ َ‬
‫ﻌ‬ ‫ﺍﻹﻟﻪُ ﺧِ َ‬ ‫ﺍﻟﺮﺏﱡ ِ‬ ‫ﺍﻟ َﻤﺪﻳﻨَﺔ‪ .‬ﻓﺄ َ َﻋﺪﱠ ﱠ‬
‫َﻴﺮ ﻟﻲ ﺃَﻥ ﺃَﻣﻮﺕَ ﻣِ ﻦ ﺃَﻥ‬ ‫ﻲ ﻋﻠَﻴﻪ‪ ،‬ﻓﺘَ َﻤﻨﱠﻰ ﺍﻟ َﻤﻮﺕ ِﻟﻨَﻔﺴِﻪ ﻭﻗﺎﻝ‪» :‬ﺧ ٌ‬ ‫ُ‬ ‫ﺖ ﺍﻟ ﱠﺸ ُ‬ ‫ﻤﺲ ﺃ َﻋﺪﱠ ﷲُ ﺭﻳﺤًﺎ ﺷَﺮﻗِﻴﱠﺔً ﱠ‬ ‫ﺖ ﺍﻟ ﱠ‬ ‫ﺷﺮﻗَ ِ‬ ‫ﺴﺖ‪ .‬ﻓﻠَ ﱠﻤﺎ ﺃ َ َ‬ ‫ﺮﻭ َﻋﺔَ ﻓﻴَﺒِ َ‬ ‫ﻭﻟَ َ‬
‫ﺃﺱ ﻳﻮﻧﺎﻥ‪ ،‬ﻓﺄﻏ ِﻤ َ‬ ‫ﻤﺲ ﻋﻠﻰ َﺭ ِ‬ ‫ﻀ َﺮﺑَ ِ‬ ‫ﺣﺎﺭﺓ‪ ،‬ﻓ َ‬ ‫ﺸ ُ‬ ‫ﺖ ﺍﻟﺨِ َ‬ ‫ﺴﻌَ ِ‬
‫ﺮﻭ َﻋ ِﺔ ﺍﻟﱠﺘﻲ ﻟﻢ ﺗَﺘ َﻌﺐْ ﻓﻴﻬﺎ ﻭﻟِﻢ ﺗ ُ َﺮ ِﺑّﻬﺎ‪ ،‬ﻭﺍﻟﱠﺘﻲ ﻧَﺒَﺘ َﺖ‬ ‫َ‬ ‫ﺍﻟﺨِ‬ ‫ﻋﻠﻰ‬ ‫ﻧﺖَ‬ ‫َ‬ ‫ﺃ‬ ‫ﻘﺖَ‬ ‫َ‬ ‫ﻔ‬ ‫ﺷ‬ ‫َ‬ ‫ﺃ‬ ‫َﺪ‬ ‫ﻘ‬ ‫ﻟ‬ ‫»‬ ‫‪:‬‬ ‫ﺏّ‬ ‫ﺍﻟﺮﱠ‬ ‫ﻝ‬‫َ‬ ‫ﻓﻘﺎ‬ ‫«‪.‬‬ ‫ﻮﺕ‬ ‫ﻤ‬ ‫َ‬ ‫ﺍﻟ‬ ‫ﻰ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﺣ‬ ‫ﺒﻲ‬ ‫ﻀ‬
‫َ‬ ‫ﻏ‬
‫َ‬ ‫ﻖ‬‫ّ‬
‫ِ ٍ‬ ‫ﺤ‬ ‫َ‬ ‫ﺑ‬ ‫»‬ ‫ﻓﻘﺎﻝ‪:‬‬ ‫«‬ ‫ﺔ؟‬ ‫ﻋ‬ ‫َ‬ ‫ﺮﻭ‬‫َ‬ ‫ﺍﻟﺨِ‬ ‫ﺐ‬
‫ِ‬ ‫ﺒ‬
‫َ‬ ‫ﺴ‬
‫َ‬ ‫ﺑ‬
‫ِ‬ ‫ُﻚَ‬ ‫ﺒ‬ ‫ﻀ‬‫َ‬ ‫ﻏ‬
‫َ‬ ‫ﻖ‬ ‫ّ‬
‫ِ ٍ‬ ‫ﺤ‬
‫َ‬ ‫ﺑ‬ ‫َ‬ ‫ﺃ‬‫»‬ ‫ِﻴﻮﻧﺎﻥ‪:‬‬ ‫ﻟ‬ ‫ُ‬ ‫ﷲ‬ ‫ﻝ‬‫َ‬ ‫ﻓﻘﺎ‬ ‫«‪.‬‬ ‫ﻴﺎ‬ ‫ﺃَﺣْ‬
‫ﻌﺮﻓﻮﻥَ ﻳَﻤﻴﻨَﻬﻢ ﻣﻦ ﺷِﻤﺎﻟِﻬﻢ‪ ،‬ﻣﺎ ﻋﺪﺍ ﺑَﻬﺎﺋ َِﻢ ﻛَﺜﻴﺮﺓ؟«‬ ‫ﻧﺎﺱ ﻻ ﻳَ ِ‬ ‫ﺸﺮﺓ َ ِﺭﺑْﻮﺓ ً ﻣِ ﻦ ﺃ ُ ٍ‬ ‫ﺑﻨﺖَ َﻟﻴﻠَﺔ‪ ،‬ﺛ ُ ﱠﻢ َﻫﻠَﻜَﺖ ﺑِﻨﺖ ﻟَﻴﻠَﺔ‪ ،‬ﺃَﻓَﻼ ﺃُﺷ ِﻔ ُﻖ ﺃًﻧﺎ ﻋﻠﻰ ﻧﻴﻨَﻮﻯ ﺍﻟ َﻤﺪﻳﻨ ِﺔ ﺍﻟﻌَﻈﻴﻤ ِﺔ ﺍﻟﱠﺘﻲ ﻓﻴﻬﺎ ﺃَﻛﺜ َ ُﺮ ﻣِ ِﻦ ﺁﺛﻨَﺘَﻲ َﻋ َ‬
‫‪73‬‬
 ‫‪@ @µ‬‬‫‪fl z‬‬ ‫— ‪č Üč‬‬
‫‪Ş Ûa@flåßč @ŽéÜ È‬‬
‫‪flv‬‬‫‪flÏ‬‬ ‫‪ @Žéiş Š‬‬
‫‪fl @Žéjfl nfl ubÏ‬‬ ‫ﭑﺟﺘ َ ٰﺒَﻪُﺕ‪َ 1‬ﺭﺑﱡ ۥﻪ ُ ﻓَ َﺠﻌَﻠَ ۥﻪ ُ ﻣِﻦَ ٱﻟ ٰ ﱠ‬
‫ﺼﻠِﺤِ ﻴﻦَ ‪.‬‬ ‫َﻓ ۡ‬ ‫ﻓَﺎﺟْ ﺘَﺒَﺎﻩ ُ َﺭﺑﱡﻪ ُ ﻓَ َﺠﻌَﻠَﻪُ ﻣِﻦَ ﺍﻟﺼﱠﺎﻟِﺤِ ﻴﻦَ‬ ‫‪2‬‬
‫ﻫـ‪50 :68\2‬‬
‫× ‪@Ùãfl ìÔÛ荮îÛ@(a뎋Ð‬‬ ‫‪ @flåíč‰ÛKa@Ž†bØífl @ægëfl‬‬ ‫]‪َ [---‬ﻭ ِﺇﻥ َﻳﻜَﺎﺩ ُ ٱﻟﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍْ‬ ‫َﻭ ِﺇ ْﻥ َﻳﻜَﺎﺩ ُ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﻟَﻴ ُْﺰ ِﻟﻘُﻮﻧَﻚَ‬ ‫‪3‬‬
‫ﻡ‪51 :68\2‬‬
‫ﺳﻤِ ﻌُﻮﺍْ‬
‫ﺼ ِﺮﻫِﻢۡ ‪ ،‬ﻟَ ﱠﻤﺎ َ‬ ‫ﻟَﻴ ُۡﺰ ِﻟﻘُﻮﻧَﻚَ ﺑِﺄ َ ۡﺑ ٰ َ‬ ‫ﺳﻤِ ﻌُﻮﺍ ﺍﻟ ِﺬّ ْﻛ َﺮ َﻭﻳَﻘُﻮﻟُﻮﻥَ‬ ‫ﺎﺭ ِﻫ ْﻢ ﻟَ ﱠﻤﺎ َ‬‫ﺼ ِ‬ ‫ﺑِﺄ َ ْﺑ َ‬
‫‪1‬ﺕ‪1‬‬
‫Ž ‪@flæìÛìÔífl ëfl @fl‹×ğ‰Ûa@(aìŽÈàč‬‬ ‫‹‪fl @bŞàÛ @áčç‬‬‫—‬ ‫‪fl idič‬‬
‫‪@ @æìŽävflàÛ @ŽéãŞ g‬‬ ‫ﻮﻥ !«‬
‫ﺱ‪1‬‬
‫ٱﻟﺬّ ِۡﻛ َﺮ َﻭﻳَﻘُﻮﻟُﻮﻥَ ‪» :‬ﺇِﻧﱠﻪۥُ ﻟَ َﻤ ۡﺠﻨُ ‪ٞ‬‬
‫‪2‬‬ ‫ﺕ‬
‫ﺇِﻧﱠﻪ ُ ﻟَ َﻤﺠْ ﻨُﻮﻥٌ‬
‫‪@ @µ‬‬
‫‪fl àč Ü È‬‬
‫‪fl ÜnÛ@‹×čˆ@bKÛg@flìçŽ @bflßëfl‬‬ ‫َﻭ َﻣﺎ ﻫ َُﻮ ﺇِ ﱠﻻ ﺫ ِۡﻛ ‪ٞ‬ﺮ ﻟّ ِۡﻠ ٰﻌَﻠَﻤِ ﻴﻦَ!‬ ‫َﻭ َﻣﺎ ﻫ َُﻮ ﺇِ ﱠﻻ ِﺫ ْﻛ ٌﺮ ﻟ ِْﻠﻌَﺎﻟَﻤِ ﻴ َﻦ‬ ‫ﻡ‪52 :68\2‬‬

‫‪ 73\3‬ﺳﻮﺭﺓ ﺍﻟﻤﺰﻣﻞ‬
‫‪4‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 20‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪ 11-10‬ﻭ‪20‬‬
‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪5‬‬

‫ ‪@ @ÝŽ ßğ‬‬‫‪Ş ¾ a@bflèíş dífl‬‬ ‫ٰﻳَٓﺄَﻳﱡ َﻬﺎ ۡٱﻟ ُﻤ ﱠﺰ ِ ّﻣ ُﻞ‪1‬ﺱ‪1‬ﺕ‪1‬ﻡ‪!1‬‬ ‫ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ْﺍﻟ ُﻤ ﱠﺰ ِ ّﻣ ُﻞ‬ ‫‪6‬‬
‫ﻡ‪1 :73\3‬‬
‫‪@ @ýîčÜÓ‬‬ ‫‪ @bKÛg@flÝîKÛa@áÓ‬‬ ‫‬ ‫ﻗُ ِﻢ‪1‬ﻥ‪ 1‬ٱﻟﱠ ۡﻴ َﻞ‪ِ ،‬ﺇ ﱠﻻ ﻗَﻠ ِٗﻴﻼﺱ‪،1‬‬ ‫ِﻴﻼ‬ ‫ﻗُ ِﻢ ﺍﻟﻠﱠ ْﻴ َﻞ ِﺇ ﱠﻻ ﻗَﻠ ً‬ ‫‪7‬‬
‫ﻡ‪2 :73\3‬‬
‫‪@ @bzÜîčÜÓ‬‬
‫‪ @Žéäčß@˜Ôãa@ëc @ŽéÐ —ğã‬‬ ‫ً‬ ‫َ‬ ‫ۡ‬ ‫ۡ‬
‫ِﻧ ﻔ ٓۥﻪُ ‪ ،‬ﺃ ِﻭ ٱﻧﻘﺺ ﻣِ ﻨﻪ ُ ﻗﻠِﻴﻼ‪،‬‬‫ُ‬ ‫َ‬ ‫‪1‬‬
‫َ‬ ‫ﺼۡ‬ ‫ّ‬ ‫ً‬
‫ﺺ ﻣِ ﻨﻪ ُ ﻗﻠِﻴﻼ‬‫َ‬ ‫ْ‬ ‫ﺼﻔَﻪ ُ ﺃ َ ِﻭ ﺍ ْﻧﻘُ ْ‬ ‫ﻧِ ْ‬ ‫‪8‬‬
‫ﻡ‪3 :73\3‬‬
‫‪@ @bzÜîčm‹flm@flæa‹ÔÛa@Ýmğ Š‬‬ ‫‪fl ëfl @čéîÜÇ‬‬‫‪fl @†Œ@ëc‬‬ ‫ً‬ ‫ُ‬ ‫ۡ‬
‫ﻋﻠﻴ ِﻪ‪َ ،‬ﻭ َﺭﺗِ ِﻞ ٱﻟﻘ ۡﺮ َءﺍﻥَ ﺗ َۡﺮﺗِﻴﻼ‪.‬‬
‫ﺕ‪1‬‬ ‫ّ‬ ‫ۡ‬ ‫َ‬ ‫ﺃ ۡﻭ ِﺯﺩ َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬
‫ﻋﻠَ ْﻴ ِﻪ َﻭ َﺭﺗِ ِﻞ ﺍﻟﻘ ْﺮﺁﻥَ ﺗ َْﺮﺗِﻴﻼ‬
‫ً‬ ‫ُ‬ ‫ْ‬ ‫ّ‬ ‫ﺃ َ ْﻭ ِﺯﺩْ َ‬
‫‪9‬‬
‫ﻡ‪4 :73\3‬‬
‫‪@ @bzÜîčÔqfl @üìÓ@ÙîÜÇ‬‬ ‫Ž‪fl @ïčÔÜŽä‬‬ ‫‪fl @bŞãg‬‬ ‫ِﻴﻼ‪.‬‬‫ﻋﻠَ ۡﻴﻚَ ﻗَ ۡﻮ ٗﻻ ﺛَﻘ ً‬ ‫ﺳﻨُ ۡﻠﻘِﻲ َ‬ ‫ﺇِﻧﱠﺎ َ‬ ‫ﻋﻠَﻴْﻚَ ﻗَ ْﻮ ًﻻ ﺛَﻘ ً‬
‫ِﻴﻼ‬ ‫ﺳﻨُﻠْﻘِﻲ َ‬ ‫ﺇِﻧﱠﺎ َ‬ ‫ﻡ‪5 :73\3‬‬
‫ۡ ‪3 َۡ 2‬‬ ‫َ‬ ‫ﱠ‬ ‫َ‪1‬‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬
‫’‡‪@ @bzÜîčÓ@ŽâìflÓcëfl @b flë@ş‬‬ ‫’ ‪fl c @flïçč @ÝîKÛa@ò÷fl‬‬‫‪č bflã@Şæg‬‬ ‫ﺷﺪ ﱡ َﻭﻁﺎ َﻭﺃﻗ َﻮ ُﻡ‬ ‫ِﻲ ﺃ َ‬ ‫َ‬ ‫ﻫ‬ ‫ﻞ‬‫ِ‬ ‫ﻴ‬‫ۡ‬ ‫ٱﻟ‬ ‫ﺔ‬‫َ‬ ‫ﺌ‬ ‫ﺷ‬ ‫ِ‬ ‫َﺎ‬ ‫ﻧ‬ ‫ﱠ‬
‫ﻥ‬ ‫ﺇ‬
‫ِ‬ ‫ﻡ‬ ‫ُ‬ ‫ﻮ‬‫َ‬ ‫ﻗ‬ ‫ﺃ‬ ‫ﻭ‬ ‫َ‬ ‫ﺎ‬‫ً‬ ‫ﺌ‬ ‫ﻁ‬ ‫ﻭ‬ ‫َ‬ ‫ﱡ‬ ‫ﺪ‬‫ﺷ‬‫َ‬ ‫ﺃ‬ ‫ِﻲ‬
‫َ‬ ‫ﻫ‬ ‫ﻞ‬ ‫ِ‬ ‫ﻴ‬
‫ْ‬ ‫ﺍﻟﻠ‬ ‫ﺔ‬‫َ‬ ‫ﺌ‬ ‫ﺷ‬
‫ِ‬ ‫َﺎ‬ ‫ﺇِ ﱠﻥ ﻧ‬ ‫‪10‬‬
‫ﻡ‪6 :73\3‬‬
‫ِﻴﻼﺕ‪.1‬‬ ‫ﻗ ً‬ ‫ﻗ ً‬
‫ِﻴﻼ‬
‫‪@ @ýíì ‬‬ ‫‪ @bzjflŽ@ŠbflèäŞ Ûa@ïčÏ@ÙÛ@Şæg‬‬ ‫ﻁ ِﻮ ٗﻳﻼ‪.‬‬ ‫ﺳ ۡﺒﺤٗ ﺎ‪1‬ﺕ‪َ 1‬‬ ‫ﺎﺭ‪َ ،‬‬ ‫ﺇِ ﱠﻥ ﻟَﻚَ ‪ ،‬ﻓِﻲ ٱﻟﻨﱠ َﻬ ِ‬ ‫ﻁ ِﻮ ً‬
‫ﻳﻼ‬ ‫ﺳ ْﺒﺤًﺎ َ‬ ‫ﺎﺭ َ‬ ‫ﺇِ ﱠﻥ ﻟَﻚَ ﻓِﻲ ﺍَﻟﻨﱠ َﻬ ِ‬
‫‪11‬‬
‫ﻡ‪7 :73\3‬‬
‫‪@ @ýîčnjflm@čéîÛg@ÝŞnjfl mfl ëfl @Ùiğ Š‬‬ ‫׋@‪fl @fláŽa‬‬ ‫‪ ˆaflë‬‬ ‫ٱﺳ َﻢ َﺭﺑِّﻚَ َﻭﺗَﺒَﺘ ﱠ ۡﻞ ﺇِﻟَ ۡﻴ ِﻪ ﺗ َۡﺒﺘ ِٗﻴﻼﺕ‪.1‬‬ ‫َﻭ ۡٱﺫﻛُ ِﺮ ۡ‬ ‫ِﻴﻼ‬ ‫َﻭﺍﺫْﻛُ ِﺮ ﺍﺳ َْﻢ َﺭﺑِّﻚَ َﻭﺗَﺒَﺘ ﱠ ْﻞ ﺇِﻟَ ْﻴ ِﻪ ﺗ َ ْﺒﺘ ً‬ ‫‪12‬‬
‫ﻡ‪8 :73\3‬‬
‫ٰ‬ ‫ۡ‬ ‫ۡ‬ ‫ﻕ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮ ِ‬
‫ﻻ ﺇِﻟَﻪَ ﺇِ ﱠﻻ‬ ‫ﺏ ‪َٓ .‬‬ ‫ﻕ َﻭٱﻟ َﻤ ۡﻐ ِﺮ ِ‬ ‫ﺮ‬
‫َ ِ ِ‬ ‫ﺸ‬‫ۡ‬ ‫ﻤ‬ ‫ٱﻟ‬ ‫ﺏﱡ‬ ‫ﺭ‬
‫ﱠ‬ ‫ﺏ َﻻ ﺇِﻟَﻪَ ِﺇ ﱠ َ‬
‫ُﻮ‬
‫ﻫ‬ ‫ﻻ‬ ‫َﺭﺏﱡ ْﺍﻟ َﻤ ْﺸ ِﺮ ِ‬ ‫ﻡ‪9 :73\3‬‬
‫‹‪@Žê‰čƒmŞ bÏ@flìçŽ @bKÛg@fléÛ g@bÛ@čl‬‬
‫‹‪ ̾aflë@Ö‬‬‫‪ “¾a@şlŠ‬‬
‫‪Ş‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪13‬‬

‫‪@ @ýîč×ëfl‬‬ ‫ﻫ َُﻮﻡ‪ .1‬ﻓَﭑﺗﱠﺨِ ۡﺬﻩ ُ َﻭﻛ ِٗﻴﻼ‪.‬‬ ‫ِﻴﻼ‬ ‫ﻓَﺎﺗﱠﺨِ ﺬْﻩُ َﻭﻛ ً‬
‫‪@a‹vflç@áŽç‹Žvçaflë@flæìÛìÔífl @bflß@óÜÇ‬‬ ‫‪fl @‹čj–aflë‬‬ ‫ﻋﻠَ ٰﻰ َﻣﺎ ﻳَﻘُﻮﻟُﻮﻥَ ‪َ ،‬ﻭ ۡ‬
‫ٱﻫ ُﺠ ۡﺮ ُﻫﻢۡ‬ ‫َ ِ َ‬ ‫ﺮ‬ ‫ۡ‬ ‫ﺒ‬ ‫ٱﺻۡ‬ ‫ﻭ‬ ‫ﻢ‬ ‫ُ‬
‫ﻫ‬
‫َ ُْ ْ‬ ‫ﺮ‬ ‫ﺠ‬ ‫ْ‬
‫ﻫ‬ ‫ﺍ‬ ‫ﻭ‬ ‫ﻮﻥَ‬ ‫ُ‬ ‫ﻟ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻘ‬‫ﻋﻠَ َ َ‬
‫ﻳ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻰ‬ ‫ﺻﺒِ ْﺮ َ‬ ‫َﻭﺍ ْ‬ ‫‪1‬‬
‫ﻫـ‪10 :73\3‬‬
‫‪@ @ýîčàu‬‬
‫‪fl‬‬ ‫َﻫﺠۡ ٗﺮﺍ َﺟﻤِ ٗﻴﻼﻥ‪.1‬‬ ‫ﻴﻼ‬ ‫َﺠْﺮﺍ َﺟﻤِ ً‬ ‫ﻫ ً‬

‫َﺍﺭ َﻛﻪُ ﻧِ ْﻌ َﻤﺔٌ ْ‬

‫ﻣِﻦ َﺭﺑِّ ِﻪ‬ ‫َﺍﺭﻛَﺘﻪُ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺕ‪ (2‬ﺗﻨﺎﻗﻀﺎﻥ‪ :‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 49 :68\2‬ﻟَ ْﻮ َﻻ ﺃ َ ْﻥ ﺗَﺪ َ‬ ‫َﺍﺭ َﻛﻪُ‪ ،‬ﺗُﺪَﺍﺭﻛﻪُ ‪َ (2‬ﺭ ْﺣ َﻤﺔٌ ♦ ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﺗَﺪ َ‬ ‫َﺍﺭ َﻛﺘْﻪُ‪ ،‬ﺗَﺘَﺪ َ‬‫ﱠﺍﺭ َﻛﻪُ‪ ،‬ﺗَﺪ َ‬ ‫‪ (1‬ﺗَﺪ َ‬ ‫‪1‬‬

‫ﺳﻘِﻴ ٌﻢ«‪ .‬ﻓﻬﻞ ﻧﺒﺬ ﺃﻡ ﻻ؟ ﻭﻫﻞ ﻣﺬﻣﻮﻡ ﺃﻡ ﺳﻘﻴﻢ؟‬ ‫ﻟَﻨُﺒِﺬَ ﺑِ ْﺎﻟﻌَ َﺮﺍءِ َﻭﻫ َُﻮ َﻣﺬْ ُﻣﻮ ٌﻡ« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 145 :37\56‬ﻓَﻨَﺒَ ْﺬﻧَﺎﻩُ ﺑِ ْﺎﻟﻌَ َﺮﺍءِ َﻭﻫ َُﻮ َ‬
‫ﺕ‪ (1‬ﺟﺒﻰ‪ :‬ﺟﻤﻊ ﻭﺍﻧﺘﻘﻰ‪.‬‬ ‫‪2‬‬

‫‪ (1‬ﻟَﻴَ ْﺰ ِﻟﻘُﻮﻧَﻚَ ‪َ ،‬ﻟﻴ ُْﺰ ِﻫﻘُﻮﻧَﻚَ ‪ ،‬ﻟَﻴﻨﻔﺬﻭﻧَﻚَ ♦ ﺕ‪َ (1‬ﻟﻴ ُْﺰ ِﻟﻘُﻮﻧَﻚَ ‪ :‬ﻟﻴﺼﺮﻋﻮﻧﻚ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺧﻄﺄ ﻧﺴﺎﺥ‪ ،‬ﻭﺻﺤﻴﺤﻪ ﻟَﻴﻨﻔﺬﻭﻧَﻚَ ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻭﻟﻜﻦ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﻳﺮﻯ ﺍﻥ ﺍﻟﻜﻠﻤﺔ‬ ‫‪3‬‬

‫ﺳﻤِ ﻌُﻮﺍ ﺇﻟﻰ ﺍﻟﻤﻀﺎﺭﻉ َﻭﻳَﻘُﻮﻟُﻮ َﻥ ♦ ﺱ‪ (1‬ﻧﺰﻟﺖ ﺣﻴﻦ ﺃﺭﺍﺩ ﺍﻟﻜﻔﺎﺭ ﺃﻥ‬ ‫ﺻﺤﻴﺤﺔ ﻭﻓﻘًﺎ ﻟﻠﺴﺮﻳﺎﻧﻴﺔ ﻭﺗﻌﻨﻲ ﻳﻘﺘﻠﻮﻧﻚ ﺑﺎﻟﺘﻮﻫﺞ )‪ Luxenberg‬ﺹ ‪ .(165-162‬ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺎﺿﻲ َ‬
‫ﻳﻌﻴﻨﻮﺍ ﺍﻟﻨﺒﻲ ﻓﻴﺼﻴﺒﻮﻩ ﺑﺎﻟﻌﻴﻦ ﻓﻨﻈﺮ ﺇﻟﻴﻪ ﻗﻮﻡ ﻣﻦ ﻗﺮﻳﺶ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺭﺃﻳﻨﺎ ﻣﺜﻠﻪ ﻭﻻ ﻣﺜﻞ ﺣﺠﺠﻪ ﻭﻛﺎﻧﺖ ﺍﻟﻌﻴﻦ ﻓﻲ ﺑﻨﻲ ﺃﺳﺪ ﺣﺘﻰ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻨﺎﻗﺔ ﺍﻟﺴﻤﻴﻨﺔ ﻭﺍﻟﺒﻘﺮﺓ ﺍﻟﺴﻤﻴﻨﺔ ﺗﻤﺮ ﺑﺄﺣﺪﻫﻢ ﻓﻴﻌﻴﻨﻬﺎ‬
‫ﺛﻢ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺟﺎﺭﻳﺔ ﺧﺬﻱ ﺍﻟﻤﻜﺘﻞ ﻭﺍﻟﺪﺭﻫﻢ ﻓﺄﺗﻴﻨﺎ ﺑﻠﺤﻢ ﻣﻦ ﻟﺤﻢ ﻫﺬﻩ ﻓﻤﺎ ﺗﺒﺮﺡ ﺣﺘﻰ ﺗﻘﻊ ﺑﺎﻟﻤﻮﺕ ﻓﺘﻨﺤﺮ‪ .‬ﻭﻋﻦ ﺍﻟﻜﻠﺒﻲ‪ :‬ﻛﺎﻥ ﺭﺟﻞ ﻳﻤﻜﺚ ﻻ ﻳﺄﻛﻞ ﻳﻮﻣﻴﻦ ﺃﻭ ﺛﻼﺛﺔ ﺛﻢ ﻳﺮﻓﻊ ﺟﺎﻧﺐ ﺧﺒﺎﺋﻪ ﻓﺘﻤﺮ‬
‫ﺑﻪ ﺍﻟﻨﻌﻢ ﻓﻴﻘﻮﻝ‪ :‬ﻣﺎ ﺭﻋﻰ ﺍﻟﻴﻮﻡ ﺇﺑﻞ ﻭﻻ ﻏﻨﻢ ﺃﺣﺴﻦ ﻣﻦ ﻫﺬﻩ ﻓﻤﺎ ﺗﺬﻫﺐ ﺇﻻ ﻗﺮﻳﺒًﺎ ﺣﺘﻰ ﻳﺴﻘﻂ ﻣﻨﻬﺎ ﻁﺎﺋﻔﺔ ﻭﻋﺪﺓ ﻓﺴﺄﻝ ﺍﻟﻜﻔﺎﺭ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺼﻴﺐ ﺍﻟﻨﺒﻲ ﺑﺎﻟﻌﻴﻦ ﻭﻳﻔﻌﻞ ﺑﻪ ﻣﺜﻞ ﺫﻟﻚ ﻓﻌﺼﻢ‬
‫ﷲ ﺍﻟﻨﺒﻲ ﻭﺃﻧﺰﻝ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪5‬‬

‫‪ْ (1‬ﺍﻟ ُﻤﺘ َﺰَ ِّﻣﻞُ‪ْ ،‬ﺍﻟ ُﻤﺰَ ِّﻣﻞُ‪ْ ،‬ﺍﻟ ُﻤﺰَ ﱠﻣ ُﻞ ♦ ﺕ‪ْ (1‬ﺍﻟ ُﻤ ﱠﺰ ِّﻣﻞ‪ :‬ﻣﻦ ﺗﺰﻣﻞ‪ ،‬ﺗﻠﻔﻒ ﻓﻲ ﺛﻴﺎﺑﻪ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻤﺴﺘﺮﻳﺢ ﺍﻟﺴﺎﻛﻦ‪ .‬ﻭﻫﻲ ﻣﺮﺍﺩﻓﺔ ﻟﻜﻠﻤﺔ ﺍﻟﻤﺪﺛﺮ ﺍﻟﺘﻲ ﺟﺎءﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ ♦ 1 :74\4‬ﺱ‪ (1‬ﻋﻦ ﺟﺎﺑﺮ‪:‬‬ ‫‪6‬‬

‫ﺍﺟﺘﻤﻌﺖ ﻗﺮﻳﺶ ﻓﻲ ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ﻓﻘﺎﻟﺖ ﺳﻤﻮﺍ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺇﺳ ًﻤﺎ ﻳﺼﺪﺭ ﻋﻨﻪ ﺍﻟﻨﺎﺱ ﻗﺎﻟﻮﺍ ﻛﺎﻫﻦ ﻗﺎﻟﻮﺍ ﻟﻴﺲ ﺑﻜﺎﻫﻦ ﻗﺎﻟﻮﺍ ﻣﺠﻨﻮﻥ ﻗﺎﻟﻮﺍ ﻟﻴﺲ ﺑﻤﺠﻨﻮﻥ ﻗﺎﻟﻮﺍ ﺳﺎﺣﺮ ﻗﺎﻟﻮﺍ ﻟﻴﺲ ﺑﺴﺎﺣﺮ ﻓﺒﻠﻎ ﺫﻟﻚ‬
‫ﺍﻟﻨﺒﻲ ﻓﺘﺰﻣﻞ ﻓﻲ ﺛﻴﺎﺑﻪ ﻓﺘﺪﺛﺮ ﻓﻴﻬﺎ ﻓﺄﺗﺎﻩ ﺟﺒﺮﻳﻞ ﻓﻘﺎﻝ » َﻳﺎ ﺃَﻳﱡ َﻬﺎ ْﺍﻟ ُﻤ ﱠﺰ ِّﻣ ُﻞ« )‪ (1 :73\3‬ﻭ» َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ْﺍﻟ ُﻤﺪﱠﺛ ّ ُِﺮ« )‪ .(1 :74\4‬ﻭﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ ﻓﻲ ﻗﻮﻟﻪ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻤﺰﻣﻞ‪ :‬ﻧﺰﻟﺖ ﻭﻫﻮ ﻓﻲ ﻗﻄﻴﻔﺔ‬
‫♦ ﻡ‪ (1‬ﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺭﺩﺍء ﺇﻳﻠﻴﺎ ﻛﻤﺎ ﺟﺎء ﻓﻲ ﺳﻔﺮ ﺍﻟﻤﻠﻮﻙ ﺍﻟﺜﺎﻧﻲ ‪ .14-8 :2‬ﺃﻭ ﺇﻟﻰ ﺭﺩﺍء ﻛﺎﻥ ﻳﻠﺘﻒ ﺑﻪ ﻣﺤﻤﺪ ﻋﻨﺪ ﺧﺮﻭﺟﻪ ﻟﻤﻼﻗﺎﺓ ﻣﻌﻠﻤﻪ ﺍﻟﻴﻬﻮﺩﻱ ﺣﺘﻰ ﻻ ﻳﻌﺮﻓﻪ ﺍﻵﺧﺮﻭﻥ‬
‫)‪ Bar-Zeev‬ﺹ ‪(25‬‬
‫ِﻴﻼ« )‪ (2-1 :73\3‬ﻗﺎﻣﻮﺍ ﺳﻨﺔ ﺣﺘﻰ ﻭﺭﻣﺖ ﺃﻗﺪﺍﻣﻬﻢ‬ ‫‪ (1‬ﻗُ ُﻢ‪ ،‬ﻗُ َﻢ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺘﻴﻦ ﺍﻟﻼﺣﻘﺘﻴﻦ ‪ ♦ 4-3 :73\3‬ﺱ‪ (1‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﻟﻤﺎ ﻧﺰﻟﺖ ﺍﻵﻳﺘﺎﻥ »ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ْﺍﻟ ُﻤ ﱠﺰ ِّﻣﻞُ‪ .‬ﻗُ ِﻢ ﺍﻟﻠﱠ ْﻴ َﻞ ﺇِ ﱠﻻ ﻗَﻠ ً‬ ‫‪7‬‬

‫ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ ‪» :20 :73\3‬ﻓَﺎ ْﻗ َﺮﺅُﻭﺍ َﻣﺎ ﺗَ َﻴﺴ َﱠﺮ ﻣِ ْﻨﻪُ«‪.‬‬

‫ﺼﻔَﻪُ‪.‬‬ ‫‪ (1‬ﻧِ ْ‬ ‫‪8‬‬

‫ﺕ‪ (1‬ﻫﺬﻩ ﺃﻭﻝ ﻣﺮﺓ ﻳﺘﻢ ﺫﻛﺮ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻬﺎ‪ .‬ﻳﻘﻮﻝ ﻣﻴﻨﻐﺎﻧﺎ‪» :‬ﻟﻴﺲ ﺛﻤﺔ ﺷﻚ ﻓﻲ ﺫﻫﻨﻲ ﺑﺄﻥ ﻛﻠﻤﺔ ﻗﺮﺁﻥ ﺗﺒﺪﻭ ﻣﺜﻞ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻗﺮﻳﺎ‪ ،‬ﺇﺫ ﺳﻤﻰ ﺍﻟﺴﺮﻳﺎﻥ ﺟﻤﻴﻊ ﺍﻟﻔﺼﻮﻝ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ‬ ‫‪9‬‬

‫ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺠﺐ ﺍﻥ ﺗﻘﺮﺃ ﻓﻲ ﺍﻟﻜﻨﺎﺋﺲ »ﻗﺮﻳﺎﻥ«‪ .‬ﻭﻗﺪ ﺃﻁﻠﻖ ﺍﻟﻨﺒﻲ ﺑﺒﺴﺎﻁﺔ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﻲ ﻛﺎﻥ ﻣﻌﺘﺎﺩًﺍ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻟﻬﺎ ﻟﺘﺴﻤﻴﺔ ﺻﺤﻒ ﺍﻟﻮﺣﻲ ﻓﻲ ﺍﻟﻜﻨﺎﺋﺲ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻓﻲ ﺃﻳﺎﻣﻪ‪ .‬ﻭﻋﻠﻴﻨﺎ‬
‫ﺍﻥ ﻧﺘﺬﻛﺮ ﺑﺄﻥ ﻓﻲ ﺃﻗﺪﻡ ﻣﺨﻄﻮﻁﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻓﺈﻥ ﺍﻟﻜﻠﻤﺔ ﻛﺎﻧﺖ ﺗﻜﺘﺐ ﻗﺮﻥ ﻭﺍﻟﺘﻲ ﻛﺎﻥ ﻳﻤﻜﻦ ﺍﻥ ﺗﻘﺮﺃ ﻗﺮﺁﻥ ‪ -‬ﻭﺻﺎﺭﺕ ﻛﺬﻟﻚ ‪ -‬ﺃﻭ ﻗﺮﻥ ﺑﺪﻭﻥ ﻫﻤﺰﺓ‪ .‬ﻭﺍﻧﻲ ﺍﻅﻦ ﺑﺄﻥ ﻫﺬﻩ ﺍﻟﻘﺮﺍءﺓ ﻟﻠﻜﻠﻤﺔ ﺑﺪﻭﻥ‬
‫ﻫﻤﺰﺓ ﻫﻲ ﺭﺳﺎﺑﺔ ﻣﻦ ﺍﻟﻠﻔﻆ ﺍﻷﻗﺪﻡ ﻗُﺮﻳﺎﻥ ﺃﻭ ﻗِﺮﻳﺎﻥ‪ .‬ﻭﺃﻥ ﻟﻔﻆ ﺍﻟﻬﻤﺰﺓ ﻫﻲ ﻗﺮﺍءﺓ ﻣﺘﺄﺧﺮﺓ ﻗﺪ ﺗﺒﻨﻴﺖ ﻻﺣﻘًﺎ ﻟﺘﻌﺮﻳﺐ ﺍﻟﻤﻔﺮﺩﺓ ﻭﻟﺠﻌﻠﻬﺎ ﺗﺘﻄﺎﺑﻖ ﻣﻊ ﺟﺬﺭ ﻓﻌﻞ ﻗﺮﺃ« )ﻣﻴﻨﻐﺎﻧﺎ‪ ،‬ﺹ ‪،10-9‬‬
‫ِﻴﻼ )‪ (4 :73\3‬ﺇﻥ ﺻﺢ ﺗﺮﺗﻴﺒﻬﺎ‪ ،‬ﻻ ﻳﻤﻜﻦ ﻓﻲ ﺃﻱ ﺣﺎﻝ ﺃﻥ ﺗﻌﻨﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ‪ ،‬ﻓﻠﻢ ﻳﻨﺰﻝ ﻣﻨﻪ ﺣﺘﻰ ﺍﻵﻥ ﺇﻻ ﺍﻟﻴﺴﻴﺮ‪ .‬ﻭﺇﺫﺍ ﺭﺑﻄﻨﺎ ﺍﻵﻳﺔ‬ ‫ﺍﻟﻬﺎﻣﺶ ‪ .(2‬ﻭﻋﺒﺎﺭﺓ َﻭ َﺭ ِﺗ ّ ِﻞ ﺍﻟﻘﺮﺁﻥ ﺗَﺮْ ﺗ ً‬
‫‪ 4 :73\3‬ﺑﺎﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻧﻔﻬﻢ ﺃﻥ ﻣﺆﻟﻒ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﺭﺍﻫﺒًﺎ ﻳﻘﻮﻡ ﺍﻟﻠﻴﻞ ﻟﻜﻲ ﻳﺮﺗﻞ ﺍﻟﺼﻠﻮﺍﺕ ﻛﻤﺎ ﻳﻔﻌﻞ ﺍﻟﺮﻫﺒﺎﻥ ﺣﺘﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ .‬ﻭﺍﻟﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ‪،‬‬
‫ﺍﻵﻳﺔ ‪ 20‬ﻭﻟﻜﻨﻬﺎ ﺍﻋﺘﺒﺮﺕ ﻫﺠﺮﻳﺔ ﻣﻊ ﺍﻧﻬﺎ ﺗﺘﻀﻤﻦ ﻋﻨﺎﺻﺮ ﻣﻔﺴﺮﺓ ﻟﻶﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﺗﻌﻔﻲ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﻟﻠﺼﻼﺓ ﺍﻟﻤﺮﺿﻰ ﻭﻏﻴﺮﻫﻢ‪ .‬ﻭﻟﻢ ﺗﺬﻛﺮ ﻛﻠﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺪ ﺫﻟﻚ ﺇﻻ ﻓﻲ ﺍﻵﻳﺔ ‪ 1 :50\34‬ﺛﻢ‬
‫ﻓﻲ ﺍﻵﻳﺔ ‪ .45 :50\34‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺃﻥ ﻛﻠﻤﺔ ﻗﺮﺁﻥ ﺗﻌﻨﻲ ﺍﻟﻤﺠﻤﻮﻉ ﻣﻦ ﻗﻮﻝ ﺍﻟﻌﺮﺏ ﻗﺮﺃﺕ ﺍﻟﻤﺎء ﻓﻲ ﺍﻟﺤﻮﺽ ﺑﻤﻌﻨﻰ ﺟﻤﻌﺘﻪ )ﺑﺸﻴﺮ‪ :‬ﻣﻘﺪﻣﺔ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻵﺧﺮ‪ ،‬ﺹ ‪ 42‬ﻭ‪55‬‬
‫ﻭﻫﺎﻣﺸﻬﻤﺎ(‪.‬‬
‫ﻁﺌًﺎ‪ :‬ﺃﻛﺜﺮ ﻛﻠﻔﺔ ﻭﺟﻬﺪﺍ؛ ﻗﻴﻞ‪ :‬ﻗﻮﻝ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ ﻛﻤﺎ‬ ‫ﺷﺪﱡ َﻭ ْ‬ ‫ﻁﺌًﺎ ‪َ (3‬ﻭﺃَﺻ َْﻮﺏُ ‪َ ،‬ﻭﺃ َ ْﻫﻴَﺄ َ ♦ ﺕ‪ (1‬ﻧَﺎ ِﺷﺌَﺔَ ﺍﻟﻠﱠﻴْﻞ‪ :‬ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻟﻠﺘﻌﺒﺪ‪ ،‬ﺃﻭ ﺍﻭﻝ ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﻠﻴﻞ؛ ﺃ َ َ‬ ‫ﻁﺎ ًء‪ِ ،‬ﻭ ْ‬ ‫ﻁﺎ ًء‪َ ،‬ﻭ َ‬ ‫‪ (1‬ﻧَﺎ ِﺷﻴَﺔَ ‪ِ (2‬ﻭ َ‬ ‫‪10‬‬

‫ﻗﻮﻻ‪ ،‬ﻟﻤﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻠﻴﻞ ﻣﻦ ﻫﺪﻭء ﻭﺻﻔﺎء )‪ .(http://goo.gl/cRRcig‬ﻭﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﺇِﻥﱠ ﻧَﺎ ِﺷﺌَﺔَ ٱﻟﱠﻴ ِْﻞ‬ ‫ﻳﻠﻲ‪ :‬ﺇﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻫﻲ ﺃﺷﺪ ﺭﺳﻮ ًﺧﺎ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺃ ْﺑﻴَﻦ ً‬
‫ﻗﻮﻻ )‪(http://goo.gl/gnmMzw‬‬ ‫ِﻴﻼ ﺃﺑﻴﻦ ً‬ ‫ﻁﺌًﺎ ﻣﻮﺍﻓﻘﺔ ﺍﻟﺴﻤﻊ ﻟﻠﻘﻠﺐ ﻋﻠﻰ ﺗﻔﻬﻢ ﺍﻟﻘﺮﺁﻥ َﻭﺃ َ ْﻗ َﻮ ُﻡ ﻗ ً‬ ‫ﺷﺪﱡ َﻭ ْ‬ ‫ِﻰ ﺃ َ َ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﻌﺪ ﺍﻟﻨﻮﻡ ﻫ َ‬
‫ﺳ ْﺒﺨًﺎ ♦ ﺕ‪ (1‬ﺳﺒﺤﺎ‪ :‬ﺟﺮﻳﺎ ﻭﺍﻧﻄﻼﻗﺎ‪.‬‬ ‫‪َ (1‬‬ ‫‪11‬‬

‫ﺳﻨُ ْﻠﻘِﻲ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﺍﺳ َْﻢ َﺭﺑِّﻚَ «‪.‬‬ ‫ِﻴﻼ‪ :‬ﺗﺒﺘﻞ ﺇﻟﻰ ﷲ‪ :‬ﺍﻧﻘﻄﻊ ﺇﻟﻴﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 5‬‬ ‫ﺕ‪ (1‬ﺗ َ َﺒﺘ ﱠ ْﻞ ِﺇ َﻟ ْﻴ ِﻪ ﺗ َ ْﺒﺘ ً‬ ‫‪12‬‬

‫ﺏ«‪ ،‬ﻭﺍﻵﻳﺔ ‪َ » 17 :55\97‬ﺭﺏﱡ ْﺍﻟ َﻤ ْﺸ ِﺮﻗَﻴ ِْﻦ َﻭ َﺭﺏﱡ ْﺍﻟ َﻤ ْﻐ ِﺮﺑَﻴ ِْﻦ«‬ ‫ﻕ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮ ِ‬ ‫ﺏ ♦ ﺕ‪ (1‬ﺗﻨﺎﻗﺾ‪ :‬ﺗﻘﻮﻝ ﺍﻵﻳﺘﺎﻥ ‪ 9 :73\3‬ﻭ‪َ » 28 :26\47‬ﺭﺏﱡ ْﺍﻟ َﻤ ْﺸ ِﺮ ِ‬ ‫َﺎﺭ ِ‬ ‫ﻕ َﻭ ْﺍﻟ َﻤﻐ ِ‬ ‫َﺎﺭ ِ‬ ‫‪َ (1‬ﺭﺏﱠ ‪َ ،‬ﺭﺏّ ِ ‪ْ (2‬ﺍﻟ َﻤﺸ ِ‬ ‫‪13‬‬

‫ﺨﺮﺓ ٌ ﺳِﻮﻯ ﺇﻟ ِﻬﻨﺎ؟« )ﻣﺰﺍﻣﻴﺮ ‪(32 :18‬؛ »ﺍِﺳ َﻤ ْﻊ ﻳﺎ ِﺇﺳْﺮﺍﺋﻴﻞ‪ِ :‬ﺇﻥﱠ ﺍﻟﺮﱠ ﺏﱠ ِﺇﻟ َﻬﻨﺎ ﻫﻮ‬ ‫َ َ‬ ‫ﺻ‬ ‫ﻦ‬ ‫ﻣ‬
‫َ‬ ‫ﻭ‬ ‫ﻨﺎ‬ ‫ﺑ‬
‫ّ‬ ‫ﺭ‬
‫َِ‬ ‫َﻴﺮٌ‬‫ﻏ‬ ‫ٌ‬ ‫ﻪ‬ ‫ﺇﻟ‬ ‫ﻦ‬‫ﻤ‬‫َ‬ ‫ﻓ‬ ‫»‬ ‫‪:‬‬ ‫ﻗﺎﺭﻥ‬ ‫(‬ ‫‪1‬‬ ‫ﻡ‬ ‫♦‬ ‫«‬ ‫ﺏ‬
‫ِ‬ ‫َﺎﺭ‬ ‫ﻐ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬‫ﻭ‬
‫َ ِ ِ َ َ ِ‬ ‫ﻕ‬ ‫َﺎﺭ‬ ‫ﺸ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ِ‬ ‫ﺏّ‬ ‫ﺮ‬ ‫ﺑ‬
‫ُ َِ‬ ‫ﻢ‬ ‫ﺴ‬
‫ِ‬ ‫ْ‬
‫ﻗ‬ ‫ُ‬ ‫ﺃ‬ ‫ﻭﺍﻵﻳﺔ ‪» 40 :70\79‬ﻓ َ‬
‫َﻼ‬
‫َﺭﺏﱞ ﻭﺍﺣِ ﺪ« )ﺗﺜﻨﻴﺔ ‪.(4 :6‬‬
‫‪74‬‬
‫‪@áŽèÜğèßfl ëfl @čòàfl ÈŞäÛa@ïčÛëž c@flµič ‰‬‬ ‫‪ğ Ø‬‬ ‫‪ ¾ aflë@ïčãŠflˆëfl‬‬ ‫َﻭﺫَ ۡﺭﻧِﻲﺕ‪َ 1‬ﻭ ۡٱﻟ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ ﺃ ُ ْﻭﻟِﻲ ٱﻟﻨﱠﻌۡ َﻤ ِﺔ‪،‬‬ ‫َﻭﺫَﺭْ ﻧِﻲ َﻭ ْﺍﻟ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ ﺃُﻭﻟِﻲ ﺍﻟﻨﱠ ْﻌ َﻤ ِﺔ‬ ‫‪2‬‬
‫ﻫـ‪11 :73\3‬‬
‫‪@ @bzÜîčÜÓ‬‬
‫‬ ‫ِﻴﻼ‪1‬ﻥ‪.1‬‬ ‫َﻭ َﻣ ِ ّﻬ ۡﻠ ُﻬﻢۡ ﻗَﻠ ً‬ ‫َﻭ َﻣ ِ ّﻬ ْﻠ ُﻬ ْﻢ ﻗَﻠ ً‬
‫ِﻴﻼ‬
‫ﺕ‪ ٗ َ 1‬ﻡ‪1‬ﺕ‪2‬‬
‫‪@ @bàîčzu‬‬ ‫‪fl ëfl @übØãc@bfläífl‡Û @Şæg‬‬ ‫ِﺇ ﱠﻥ ﻟَﺪ َۡﻳﻨَﺎ ٓ ﺃﻧﻜَﺎﻻ ‪َ ،‬ﻭ َﺟﺤِ ٗﻴﻤﺎ ‪،‬‬
‫ﻡ‪2‬‬
‫ِﺇ ﱠﻥ ﻟَﺪ َ ْﻳﻨَﺎ ﺃ َ ْﻧﻜ ًَﺎﻻ َﻭ َﺟﺤِ ﻴ ًﻤﺎ‬ ‫‪3‬‬
‫ﻡ‪12 :73\3‬‬
‫‪@ @bàîčÛc @bĆiafl‰Ç‬‬ ‫‪fl ëfl @òŞ—Ë‬‬ ‫‪ @aflˆ@bßbflÈ ‬‬ ‫‪ ëfl‬‬ ‫ﻋﺬَﺍﺑًﺎ ﺃَﻟ ِٗﻴﻤﺎ‪،‬‬ ‫ﺼ ٖﺔ ‪َ ،‬ﻭ َ‬
‫ﺕ‪1‬‬
‫ﻏ ﱠ‬ ‫ﻁﻌَ ٗﺎﻣﺎ ﺫَﺍ ُ‬ ‫َﻭ َ‬ ‫ﻋﺬَﺍﺑًﺎ ﺃَﻟِﻴ ًﻤﺎ‬ ‫ﺼ ٍﺔ َﻭ َ‬ ‫ﻏ ﱠ‬ ‫ﻁﻌَﺎ ًﻣﺎ ﺫَﺍ ُ‬ ‫َﻭ َ‬ ‫‪4‬‬
‫ﻡ‪13 :73\3‬‬
‫§‪@čoãfl b×ëfl @ŽÞbflj‬‬ ‫‪č aflë@ŽŠþa@ŽÑu‬‬ ‫‪Ž ‹flm@flâìflí‬‬ ‫ﺕ‪1‬‬
‫ﺖ‬ ‫ﺽ َﻭٱﻟ ِﺠﺒَﺎ ُﻝ‪َ ،‬ﻭﻛَﺎﻧَ ِ‬ ‫ۡ‬ ‫ﻒ ٱﻷ ۡﺭ ُ‬ ‫َ‬ ‫ۡ‬ ‫‪1‬‬
‫ﻳَ ۡﻮ َﻡ ﺗ َۡﺮ ُﺟ ُ‬ ‫ﺖ‬‫ﺽ َﻭﺍﻟ ِﺠﺒَﺎ ُﻝ َﻭﻛَﺎﻧَ ِ‬ ‫ْ‬ ‫ﻒ ﺍﻷ ْﺭ ُ‬‫َ‬ ‫ْ‬ ‫ﻳَ ْﻮ َﻡ ﺗ َْﺮ ُﺟ ُ‬
‫‪5‬‬
‫ﻡ‪14 :73\3‬‬
‫×‪@ @bzÜîèߪ @bjîčr‬‬
‫§‪ @ŽÞbflj‬‬ ‫‪ča‬‬ ‫ﻴﻼﺕ‪.2‬‬ ‫ۡٱﻟ ِﺠﺒَﺎ ُﻝ َﻛﺜِﻴﺒٗ ﺎ ﱠﻣ ِﻬ ً‬ ‫ﻴﻼ‬ ‫ْﺍﻟ ِﺠﺒَﺎ ُﻝ َﻛﺜِﻴﺒًﺎ َﻣ ِﻬ ً‬
‫‪@áØîÜÇ‬‬ ‫’‪fl @aƇè‬‬ ‫‪fl @ü쎎Š‬‬ ‫‪fl @áØîÛg@bfläÜflŽŠc@bŞãg‬‬ ‫ﺷ ِﻬﺪًﺍ‬ ‫ُﻮﻻ‪َ ٰ ،‬‬ ‫ﺳ ۡﻠﻨَﺎ ٓ ﺇِﻟَ ۡﻴ ُﻜﻢۡ ﺕ‪َ 1‬ﺭﺳ ٗ‬ ‫]‪ [---‬ﺇِﻧﱠﺎ ٓ ﺃ َ ۡﺭ َ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ‬
‫ُﻮﻻ ﺷَﺎ ِﻫﺪ ًﺍ َ‬ ‫ﺳ ْﻠﻨَﺎ ﺇِﻟَ ْﻴ ُﻜ ْﻢ َﺭﺳ ً‬ ‫ﺇِﻧﱠﺎ ﺃَﺭْ َ‬
‫‪6‬‬
‫ﻡ‪15 :73\3‬‬
‫‪@ @ü쎎Š‬‬ ‫×‪fl @flæìflÇ‹čÏ@óÛg@bfläÜflŽŠc@bflà‬‬ ‫‬ ‫ﻮﻻ‪.‬‬ ‫ﺳ ٗ‬ ‫ﻋ ۡﻮ َﻥ َﺭ ُ‬ ‫ﺳﻠﻨَﺎ ٓ ﺇِﻟَ ٰﻰ ﻓ ِۡﺮ َ‬ ‫ۡ‬ ‫ﻋﻠَ ۡﻴ ُﻜﻢۡ ‪َ ،‬ﻛ َﻤﺎ ٓ ﺃَ ۡﺭ َ‬ ‫َ‬ ‫ﻮﻻ‬ ‫ﻋ ْﻮ َﻥ َﺭﺳُ ً‬ ‫ﺳﻠﻨَﺎ ﺇِﻟَﻰ ﻓ ِْﺮ َ‬ ‫ْ‬ ‫َﻛ َﻤﺎ ﺃَ ْﺭ َ‬
‫‪@a‰‚c@Žéãfl ‰fl‚dÏ‬‬ ‫‹Ž‪ @flÞìŽ‬‬ ‫‪Ş Ûa@ŽæìflÇ‹čÏ@ófl—È‬‬ ‫‪flÏ‬‬‫‬ ‫َ‬
‫ﺳﻮﻝَ‪ .‬ﻓَﺄﺧَﺬﻧَﻪ ُ ﺃ ۡﺧ ٗﺬﺍ‬ ‫ٰ‬ ‫ۡ‬ ‫َ‬ ‫ٱﻟﺮ ُ‬ ‫ﻋ ۡﻮ ُﻥ ﱠ‬ ‫ﺼ ٰﻰ ﻓ ِۡﺮ َ‬ ‫ﻓَﻌَ َ‬ ‫َ‬ ‫َ‬
‫ﺳﻮ َﻝ ﻓَﺄ َﺧﺬْﻧَﺎﻩ ُ ﺃ ْﺧﺬًﺍ‬ ‫ﺍﻟﺮ ُ‬‫ﻋ ْﻮ ُﻥ ﱠ‬ ‫ﺼﻰ ﻓ ِْﺮ َ‬ ‫ﻓَﻌَ َ‬
‫‪7‬‬
‫ﻡ‪16 :73\3‬‬
‫‪@ @ýîčiëfl‬‬ ‫َﻭﺑِ ٗﻴﻼﺕ‪.1‬‬ ‫ﻴﻼ‬‫َﻭ ِﺑ ً‬
‫ﱠُ ‪1‬‬
‫‪@ŽÝÈ‬‬‫×‪fl vflí@bßìflí@áŽm‹Ð‬‬ ‫‪ @æg@flæìÔnŞ mfl @flÑîØÏ‬‬ ‫‬ ‫‪3‬‬
‫ﻒ ﺗَﺘﻘﻮﻥَ ‪ِ ،‬ﺇﻥ َﻛﻔ َۡﺮﺗُﻢۡ ‪ ،‬ﻳَ ۡﻮ ٗﻣﺎ ﻳَ ۡﺠﻌَ ُﻞ‬
‫‪2‬‬
‫ﻓَﻜ َۡﻴ َ‬ ‫ْﻒ ﺗَﺘﱠﻘُﻮﻥَ ِﺇ ْﻥ َﻛﻔ َْﺮﺗ ُ ْﻢ ﻳَ ْﻮ ًﻣﺎ ﻳَﺠْ َﻌ ُﻞ‬ ‫ﻓَ َﻜﻴ َ‬
‫‪8‬‬
‫ﻡ‪17 :73\3‬‬
‫‡‪@ @bĆjîč’@flæ‬‬ ‫‪fl ÛìÛa‬‬ ‫ۡٱﻟ ِﻮ ۡﻟ ٰﺪَﻥَ ﺷِﻴﺒًﺎ‪4‬ﻡ‪1‬ﺕ‪1‬؟‬ ‫ْﺍﻟ ِﻮ ْﻟﺪ َﺍﻥَ ﺷِﻴﺒًﺎ‬
‫‡‪@ @bzÛìŽÈÐflß@Žê‬‬ ‫‪Ž Çflë@flæb×@éči@Ž‹İ‬‬ ‫‪č Ð äŽß@bflà‬‬ ‫‪Ş Ûa‬‬ ‫ﺴ َﻤﺎ ٓ ُء ُﻣﻨﻔَﻄِ ۢ ُﺮ‪ 1‬ﺑِِۦﻪﺕ‪َ ~ .1‬ﻛﺎﻥَ َﻭ ۡﻋﺪ ُ ۥﻩ ُ‬ ‫ٱﻟ ﱠ‬ ‫ﻮﻻ‬ ‫ﺴ َﻤﺎ ُء ُﻣ ْﻨﻔَﻄِ ٌﺮ ﺑِ ِﻪ ﻛَﺎ َﻥ َﻭ ْﻋﺪُﻩ ُ َﻣ ْﻔﻌُ ً‬ ‫ﺍﻟ ﱠ‬ ‫‪9‬‬
‫ﻡ‪18 :73\3‬‬
‫َﻣ ۡﻔﻌُﻮﻻ‪.‬‬
‫ً‬
‫‪@éğiŠ‬‬ ‫‪fl @óÛg@fl‰ƒ‬‬ ‫‪fl mŞ a@bfl’@åflàÏ‬‬ ‫׋‪ @ñfl‬‬ ‫‪č ‰flm@êč‰çfl @Şæg‬‬ ‫َ‬ ‫َ‬
‫ﺷﺎ َء ‪ ~ ،‬ٱﺗ َﺨﺬ ﺇِﻟ ٰﻰ‬ ‫ﱠ‬ ‫ﻥ‪1‬‬
‫ٓ‬ ‫ﺇِ ﱠﻥ ٰ َﻫ ِﺬِۦﻩ ﺗ َﺬﻛ َِﺮﺓ‪ .‬ﻓ َﻤﻦ َ‬
‫َ‬ ‫‪ٞ‬‬ ‫ۡ‬ ‫ﺇِ ﱠﻥ َﻫ ِﺬ ِﻩ ﺗَﺬْﻛ َِﺮﺓ ٌ ﻓَ َﻤ ْﻦ ﺷَﺎ َء ﺍﺗ ﱠ َﺨﺬ َ ﺇِﻟَﻰ َﺭﺑِّ ِﻪ‬ ‫‪10‬‬
‫ﻡ‪19 :73\3‬‬
‫Ž‪@ @bzÜîčj‬‬ ‫‪fl‬‬ ‫ﻴﻼ‪.‬‬ ‫ﺳﺒِ ً‬ ‫َﺭﺑِِّۦﻪ َ‬ ‫ﻴﻼ‬ ‫ﺳﺒِ ً‬ ‫َ‬
‫‪@åčß@óflã†c@ŽâìÔmfl @ÙãŞ c @ŽáÜ Èflí@ÙiŞ Š‬‬ ‫‪fl @Şæg‬‬ ‫َ‬
‫]‪ [---‬ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻳَﻌۡ ﻠ ُﻢ ﺃﻧﱠﻚَ ﺗَﻘُﻮ ُﻡ ﺃ ۡﺩﻧ َٰﻰ ﻣِﻦ‬ ‫َ‬ ‫َ‬ ‫ﻣِﻦ ﺛﻠﺜَﻲ ِ‬‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻳَ ْﻌﻠ ُﻢ ﺃﻧﱠﻚَ ﺗَﻘُﻮ ُﻡ ﺃﺩْﻧَﻰ ْ‬ ‫َ‬ ‫‪11‬‬
‫ﻫـ‪20 :73\3‬‬
‫‪@flåßğ @òÐöč b ëfl @Žérfl Ü qŽ ëfl @ŽéÐ —čãëfl @ÝîKÛa@ïrfl Ü qŽ‬‬ ‫ﻁﺎٓﺋِﻔ ‪َٞ‬ﺔ ِ ّﻣﻦَ‬ ‫ﺛُﻠُﺜَﻲ ِ‪ 1‬ٱﻟﱠ ۡﻴ ِﻞ‪َ ،‬ﻭﻧِﺼۡ ﻔَ ۥﻪ ُ‪َ ،‬ﻭﺛُﻠُﺜَ ۥﻪ ُ‪َ ،2‬ﻭ َ‬ ‫ﻁﺎﺋِﻔَﺔ ٌ ﻣِﻦَ ﺍﻟﱠﺬِﻳﻦَ‬ ‫ﺼﻔَﻪ ُ َﻭﺛُﻠُﺜَﻪُ َﻭ َ‬ ‫ﺍﻟﻠﱠ ْﻴ ِﻞ َﻭﻧِ ْ‬
‫‡‪@flŠbflèäŞ Ûaflë@flÝîKÛa@ŽŠ‬‬ ‫‪ğ Ô‬‬ ‫‪ íŽ @ŽéÜK Ûaflë@ÙÈ‬‬ ‫‪fl ßfl @flåíč‰ÛKa‬‬ ‫ﻋﻠ َِﻢ‬‫ﺎﺭ‪َ .‬‬ ‫ٱ¡ ُ ﻳُﻘَﺪّ ُِﺭ ٱﻟﱠ ۡﻴ َﻞ َﻭٱﻟﻨﱠ َﻬ َ‬ ‫ٱﻟﱠﺬِﻳﻦَ َﻣﻌَﻚَ ‪َ .‬ﻭ ﱠ‬ ‫ﻋﻠ َِﻢ ﺃ ْﻥَ‬ ‫ﺎﺭ َ‬ ‫ﱠ‬
‫} ُ ﻳُﻘَﺪّ ُِﺭ ﺍﻟﻠ ْﻴ َﻞ َﻭﺍﻟﻨﱠ َﻬ َ‬ ‫َﻣﻌَﻚَ َﻭ ﱠ‬
‫‪@(aëfl‹ÓbÏ@áØîÜÇ‬‬ ‫‪fl @fllbflnÏ‬‬ ‫‪ @Žê쎗zŽm@åKÛ@æc@fláÜč Ç‬‬ ‫‪fl‬‬ ‫ﻋﻠَ ۡﻴ ُﻜﻢۡ ‪ .‬ﻓَﭑﻗ َﺮ ُءﻭﺍْ َﻣﺎ‬ ‫ۡ‬ ‫َﺎﺏ َ‬ ‫ﺼﻮﻩ ُ‪ ،‬ﻓَﺘ َ‬ ‫ﺃَﻥ ﻟﱠﻦ ﺗ ُ ۡﺤ ُ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﻓَﺎ ْﻗ َﺮﺅُﻭﺍ َﻣﺎ‬ ‫َﺎﺏ َ‬ ‫ﺼﻮﻩ ُ ﻓَﺘ َ‬ ‫ﻟَ ْﻦ ﺗُﺤْ ُ‬
‫ﺳﻴَ ُﻜﻮ ُﻥ‬ ‫ﻋﻠ َِﻢ ﺃَﻥ َ‬ ‫ﺍﻥ ‪َ .‬‬ ‫ﺗَﻴَﺴ َﱠﺮ ﻣِﻦَ ۡٱﻟﻘُ ۡﺮ َء ِ‬ ‫ﺳﻴَﻜُﻮ ُﻥ ﻣِ ْﻨ ُﻜ ْﻢ‬ ‫ﻋﻠ َِﻢ ﺃ َ ْﻥ َ‬ ‫ﺗَﻴَﺴ َﱠﺮ ﻣِ ﻦَ ْﺍﻟﻘُ ْﺮﺁ َ ِﻥ َ‬
‫‪1‬‬ ‫ﺱ‬
‫Ž ‪@ŽæìØîfl‬‬ ‫‪fl @æc@fláÜč Ç‬‬ ‫‹‪fl @æa‹ÔÛa@flåßč @fl‬‬ ‫‪Ş îfl mfl @bflß‬‬
‫‹‪@ïčÏ@flæìŽi‬‬ ‫‚‹‪ ›flí@flæëŽ‬‬ ‫‪fl aflë@óflš‹Şß@áØäčß‬‬ ‫ﻀ ِﺮﺑُﻮﻥَ ﻓِﻲ‬ ‫ﺿ ٰﻰ‪َ ،‬ﻭ َءﺍﺧ َُﺮﻭ َﻥ ﻳَ ۡ‬ ‫ﻣِ ﻨ ُﻜﻢ ﱠﻣ ۡﺮ َ‬ ‫ﺿﻰ َﻭﺁَﺧ َُﺮﻭﻥَ ﻳَﻀ ِْﺮﺑُﻮﻥَ ﻓِﻲ‬ ‫َﻣ ْﺮ َ‬
‫‚‹‪@flæëŽ‬‬ ‫‪fl aflë@čéÜK Ûa@Ý›Ï@åčß@flæìŽÌnfl jflí@Šþa‬‬ ‫ٱ¡ِ‪،‬‬ ‫ﻀ ِﻞ ﱠ‬ ‫ﺽ‪ ،‬ﻳَ ۡﺒﺘَﻐُﻮﻥَ ﻣِ ﻦ ﻓَ ۡ‬ ‫ۡٱﻷ َ ۡﺭ ِ‬ ‫ﻀ ِﻞ ِﱠ‬
‫}‬ ‫ﺽ ﻳَ ْﺒﺘَﻐُﻮﻥَ ﻣِ ْﻦ ﻓَ ْ‬ ‫ْﺍﻷ َ ْﺭ ِ‬
‫‹‪@Žéäčß@fl‬‬ ‫Ž‪Ş îfl mfl @bflß@(aëfl‹ÓbÏ@čéÜK Ûa@Ýîčj‬‬ ‫‪fl @ïčÏ@flæìÜnč Ô‬‬ ‫‪ íŽ‬‬ ‫ٱ¡ِ‪ .‬ﻓَ ۡﭑﻗ َﺮ ُءﻭﺍْ‬ ‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫َ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻮﻥَ‬ ‫ُ‬ ‫ﻠ‬ ‫ِ‬ ‫ﺘ‬ ‫َ‬ ‫ﻘ‬‫ٰ‬ ‫ُ‬ ‫ﻳ‬ ‫ﻭﻥَ‬ ‫َﺮ‬
‫َﻭ َءﺍﺧ ُ‬ ‫ﺳﺒِﻴ ِﻞ ِﱠ‬
‫}‬ ‫َ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻮﻥَ‬ ‫ُ‬ ‫ﻠ‬ ‫ِ‬ ‫ﺗ‬ ‫ﺎ‬ ‫َ‬ ‫ﻘ‬‫ُ‬ ‫ﻳ‬ ‫ﻭﻥَ‬ ‫َﻭﺁَﺧ َُﺮ‬
‫×‪@ñì‬‬ ‫—‪Ş Ûa@(aìŽmaflë@ñìÜ‬‬ ‫‪Ş Ûa@(aìŽàîčÓc ëfl‬‬ ‫ﺼﻠَ ٰﻮﺓ َ‪َ ،‬ﻭ َءﺍﺗُﻮﺍْ‬ ‫ﱠ‬ ‫ٱﻟ‬ ‫ْ‬ ‫ﺍ‬ ‫ﻮ‬ ‫ﻤ‬ ‫ِﻴ‬ ‫ﻗ‬ ‫َ‬
‫َﻣﺎ ﺗَﻴَﺴ َ ﻣِ َ ُ‬‫ﺃ‬ ‫ﻭ‬ ‫ُ‪.‬‬ ‫ﻪ‬ ‫ﻨ‬ ‫ۡ‬ ‫ﱠﺮ‬ ‫ﺼ َﻼﺓ َ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻮﺍ‬ ‫ﻤ‬ ‫ِﻴ‬ ‫ﻗ‬‫َ‬ ‫ﺃ‬
‫َ َ َ ﻣِ َ ُ‬‫ﻭ‬ ‫ُ‬ ‫ﻪ‬‫ﻨ‬‫ْ‬ ‫ﱠﺮ‬ ‫ﺴ‬ ‫ﻴ‬ ‫َ‬ ‫ﺗ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ُﻭﺍ‬
‫ﺅ‬ ‫ﻓَﺎ ْﻗ َﺮ‬
‫ﺴﻨﺎ‪.‬‬ ‫ٗ‬ ‫ٱﻟﺰﻛ َٰﻮﺓ َ ‪َ ،‬ﻭﺃَ ۡﻗ ِﺮﺿُﻮﺍ ٱ¡َ ﻗﺮﺿًﺎ َﺣ َ‬
‫ۡ‬ ‫َ‬ ‫ﱠ‬ ‫ْ‬ ‫ﱠ‬ ‫َﻭﺁَﺗُﻮﺍ ﺍﻟﺰﻛَﺎﺓ َﻭﺃﻗ ِﺮﺿُﻮﺍ }َ ﻗ ْﺮﺿًﺎ‬
‫َ‬ ‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫ﻡ‪1‬‬
‫‡‪@(aìŽß‬‬ ‫‪ğ Ô‬‬ ‫‪ mŽ @bflßëfl @bäfly‬‬ ‫‹‪fl @bĆš‹Ó@fléÜK Ûa@(a쎚‬‬ ‫‪ Ócëfl‬‬
‫‪@flìçŽ @čéÜK Ûa@fl‡äčÇ@Žê뎇v‬‬ ‫‪č mfl @fl‚@åğß@áØ‬‬ ‫‪č Ð ãdÛč‬‬ ‫ۡ‬
‫َﻭ َﻣﺎ ﺗﻘ ِﺪّ ُﻣﻮﺍ ِﻷﻧﻔ ِﺴﻜﻢ ِ ّﻣﻦ ﺧَﻴ ٖﺮ‪ ،‬ﺗ َِﺠﺪ ُﻭﻩ ُ ﻋِﻨﺪَ‬ ‫ۡ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ﺴﻨًﺎ َﻭ َﻣﺎ ﺗُﻘَ ِﺪّ ُﻣﻮﺍ ِﻷَﻧْﻔُ ِﺴ ُﻜ ْﻢ ﻣِ ْﻦ َﺧﻴ ٍْﺮ‬ ‫َﺣ َ‬
‫‪@Şæg@fléÜK Ûa@(a뎋Ðč ÌflnŽaflë@a‹uc@fláÄ‬‬ ‫‚‪ Çcëfl @afl‬‬ ‫ٱﺳﺘ َۡﻐﻔ ُِﺮﻭﺍْ‬ ‫ﻈ َﻢ‪ 4‬ﺃ َ ۡﺟ ٗﺮﺍ‪َ .‬ﻭ ۡ‬ ‫ٱ¡ِ‪ ،‬ﻫ َُﻮ ﺧ َۡﻴ ٗﺮﺍ َﻭﺃ َ ۡﻋ َ‬ ‫ﱠ‬ ‫ﻈ َﻢ ﺃَﺟ ًْﺮﺍ‬ ‫}ِ ﻫ َُﻮ َﺧﻴ ًْﺮﺍ َﻭﺃ َ ْﻋ َ‬ ‫ﺗ َِﺠﺪ ُﻭﻩ ُ ِﻋ ْﻨﺪَ ﱠ‬
‫ۢ ﺕ‪1‬‬
‫‪@ @á‬‬ ‫‪Ž îčyŠ‬‬ ‫‪Ş @ŠìÐË‬‬ ‫‪ @fléÜK Ûa‬‬ ‫ﻮﺭ‪ ،‬ﱠﺭﺣِ ﻴ ُﻢ ‪.‬‬ ‫ﻏﻔ ُ ‪ٞ‬‬ ‫ٱ¡َ َ‬ ‫ٱ¡َ‪ ~ .‬ﺇِ ﱠﻥ ﱠ‬ ‫ﱠ‬ ‫ﻮﺭ َﺭﺣِ ﻴ ٌﻢ‬ ‫ﻏﻔُ ٌ‬ ‫}َ َ‬ ‫}َ ﺇِ ﱠﻥ ﱠ‬ ‫َﻭﺍ ْﺳﺘ َ ْﻐﻔ ُِﺮﻭﺍ ﱠ‬

‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬ ‫‪1‬‬

‫ﺏ«‬ ‫ﻕ َﻭ ْﺍﻟ َﻤ ْﻐ ِﺮ ِ‬ ‫ِﻴﻼ )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪ ♦ (434‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ 9‬ﻣﻦ ﺍﻟﻐﺎﺋﺐ » َﺭﺏﱡ ْﺍﻟ َﻤ ْﺸ ِﺮ ِ‬ ‫ﺻ ِﻴّﻚَ ﺃُﻭﻟِﻲ ﺍﻟﻨﱠ ْﻌ َﻤ ِﺔ َﻭ َﻣ ِ ّﻬ ْﻠ ُﻬ ْﻢ ﻗَﻠ ً‬‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻭﺫَﺭْ ﻧِﻲ ﻳَﺎ ُﻣ َﺤ ﱠﻤﺪُ َﻭ ْﺍﻟ ُﻤ َﻜ ِﺬّ ِﺑﻴﻦَ ِﺑ َﻮ ِ‬ ‫‪2‬‬

‫ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ » َﻭﺫَﺭْ ﻧِﻲ« ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺔ ‪» 9‬ﺍﺳ َْﻢ َﺭ ِﺑّﻚَ « ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 11‬ﻭﺫَﺭْ ﻧِﻲ« ﺛﻢ ﺇﻟﻰ ﺟﻤﻊ ﺍﻟﺠﻼﻟﺔ »ﻟَﺪَ ْﻳﻨَﺎ« ﺕ‪ (2‬ﺃ َ ْﻧﻜ ًَﺎﻻ‪ :‬ﻗﻴﻮﺩ ﺍﻟﺤﺪﻳﺪ ﺍﻟﺜﻘﻴﻠﺔ ♦ ﻡ‪ (1‬ﺍﻧﻈﺮ‬ ‫‪3‬‬

‫ﺑﺨﺼﻮﺹ ﺍﻟﻨﻜﺎﻝ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﺜﻮﺍﺏ ﻓﻲ ﺍﻵﺧﺮﺓ ﻗﺼﻴﺪﺓ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ ﻓﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 71 :40\60‬ﻡ‪ (2‬ﻳﺴﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ ﺟﺤﻴﻢ ﻭﺟﻬﻨﻢ ﻭﻫﻤﺎ ﻣﺸﺘﻘﺘﺎﻥ ﻣﻦ ﺍﻟﻌﺒﺮﻳﺔ ﺟﻲ ِﻫﻨﱡﻮﻡ‪،‬‬
‫ﺇﺳﻢ ﻭﺍ ٍﺩ ﻓﻲ ﺟﻨﻮﺏ ﻭﺟﻨﻮﺏ ﻏﺮﺑﻲ ﺃﻭﺭﺷﻠﻴﻢ )ﻳﺸﻮﻉ ‪ ،16 :18 ،8 :15‬ﻧﺤﻤﻴﺎ ‪ ،30 :11‬ﺍﻟﻤﻠﻮﻙ ﺍﻟﺜﺎﻧﻲ ‪ ،10 :23‬ﺃﺧﺒﺎﺭ ﺍﻷﻳﺎﻡ ﺍﻟﺜﺎﻧﻲ ‪ ،6 :33‬ﺍﺭﻣﻴﺎ ‪ ،(35 :32 ،2 :19 ،31 :7‬ﻭﺇﺳﻤﻪ‬
‫ﻲ ﻣﻮﻟﻮﻙ ﺍﻟﺘﻲ ﺗﻤﺖ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﻀﻤﻨﺖ ﻓﻴﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻁﻘﻮﺱ ﺣﺮﻕ ﺍﻷﻁﻔﺎﻝ ﺃﺣﻴﺎ ًء‬ ‫ﺍﻟﺤﺎﻟﻲ ﻭﺍﺩﻱ ﺍﻟﺮﺑﺎﺑﺔ‪ .‬ﻭﻗﺪ ﺗﻠﻄﺨﺖ ﺳﻤﻌﺔ ﺍﻟﻮﺍﺩﻱ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻘﺪﻣﺎء ﺑﻄﻘﻮﺱ ﺍﻹﻟﻪ ﺍﻟﻌﻤﻮﻧ ّ‬
‫ﻛﻘﺮﺍﺑﻴﻦ )ﺍﻟﻤﻠﻮﻙ ﺍﻟﺜﺎﻧﻲ ‪ ،10 :23‬ﺃﺧﺒﺎﺭ ﺍﻷﻳﺎﻡ ﺍﻟﺜﺎﻧﻲ ‪ ،6 :33 ،3 :28‬ﺍﺭﻣﻴﺎ ‪ ،(35 :32 ،8-2 :19 ،31 :32،7 :2‬ﻭﻁﺒﻘًﺎ ﻟﺴﻔﺮ ﺍﺭﻣﻴﺎ ‪ 31 :7‬ﻭﺑﻌﺪﻩ‪ ،‬ﻭ‪ 6 :19‬ﻭﺑﻌﺪﻩ ﻓﻘﺪ ﺗﺤﻮﻝ ﺑﻌﺪ‬
‫ﻣﺪﻓﻦ ﻋﻨﺪﻣﺎ ﺯﺍﻟﺖ ﺗﻠﻚ ﺍﻟﻄﻘﻮﺱ‪ .‬ﺛﻢ ﺗﻢ ﺍﻋﺘﺒﺎﺭﻩ ﻭﺍﺩﻳًﺎ ﻣﻠﻌﻮﻧًﺎ ﻭﺃﺻﺒﺢ ﻣﺮﺍﺩﻓًﺎ ﻟﻤﻜﺎﻥ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﺍﻟﺠﺤﻴﻢ )ﺃﺷﻌﻴﺎ ‪ ،24 :66‬ﺍﺧﻨﻮﺥ ‪.(26‬‬ ‫ٍ‬ ‫ﺫﻟﻚ ﺣﺴﺐ ﺍﻷﺳﻄﻮﺭﺓ ﺃﻭ ﺍﻟﺰﻋﻢ ﺇﻟﻰ‬
‫ﺼﺔ‪ :‬ﺍﻋﺘﺮﺍﺽ ﻓﻲ ﺍﻟﺤﻠﻖ ﻣﻦ ﻁﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ‪.‬‬ ‫ﻏ ﱠ‬ ‫ﺕ‪ُ (1‬‬ ‫‪4‬‬

‫ﺖ« ﺕ‪َ (2‬ﻛﺜِﻴﺐ‪ :‬ﺭﻣﻞ ﻣﺘﺮﺍﻛﻢ؛ ﻣﻬﻴﻞ‪ :‬ﻣﺪﻓﻮﻉ ﺳﺎﻗﻂ ﺑﻌﻀﻪ ﻓﻲ ﺍﺛﺮ ﺑﻌﺾ‪.‬‬ ‫ُﻒ« ﺇﻟﻰ ﺍﻟﻤﺎﺿﻲ » َﻭﻛَﺎﻧَ ِ‬ ‫ﻒ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻀﺎﺭﻉ »ﺗَﺮْ ﺟ ُ‬ ‫‪ (1‬ﺗُﺮْ َﺟ ُ‬ ‫‪5‬‬

‫ﺳ ْﻠﻨَﺎ ِﺇ َﻟ ْﻴﻜُ ْﻢ« ﻭﺍﻷﺻﻞ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻧﺎ ﺃﺭﺳﻠﻨﺎ ﺇﻟﻴﻬﻢ )ﺍﻟﺰﺣﻴﻠﻲ ‪.(http://goo.gl/JGdK3C‬‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 11‬ﻭ ْﺍﻟ ُﻤ َﻜ ِﺬّ ِﺑﻴﻦَ « ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﺃَﺭْ َ‬ ‫‪6‬‬

‫ﻈﺎ‪.‬‬ ‫ﻴﻼ‪ :‬ﺷﺪﻳﺪًﺍ ﻏﻠﻴ ً‬ ‫ﺕ‪َ (1‬ﻭﺑِ ً‬ ‫‪7‬‬

‫ﺼ ِﺪّﻗُﻮﺍ ﺑﻪ ♦ ﺕ‪ (1‬ﻧﺺ ﻣﺨﺮﺑﻂ‬ ‫ْﻒ ﺗﺨﺎﻓﻮﻥ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ َﻳ ْﻮ ًﻣﺎ َﻳﺠْ َﻌ ُﻞ ْﺍﻟ ِﻮ ْﻟﺪَﺍﻥَ ﺷِﻴﺒًﺎ ِﺇﻥْ َﻛﻔَﺮْ ﺗ ُ ْﻢ ﺑﺎ{ ﻭﻟﻢ ﺗ ُ َ‬ ‫ْﻒ ﺗَﺘﱠﻘُﻮﻥَ َﻳ ْﻮ ًﻣﺎ َﻳﺠْ َﻌ ُﻞ ْﺍﻟ ِﻮ ْﻟﺪَﺍﻥَ ﺷِﻴﺒًﺎ ِﺇﻥْ َﻛﻔَﺮْ ﺗ ُ ْﻢ‪ ،‬ﻓَ َﻜﻴ َ‬ ‫ﻮﻥ ‪َ (2‬ﻳ ْﻮ َﻡ ‪ (3‬ﻧَ ْﺠ َﻌ ُﻞ ‪ (4‬ﻓَ َﻜﻴ َ‬ ‫‪ (1‬ﺗَﺘﱠﻘُ ِ‬
‫‪8‬‬

‫ﻁﻮﻳﻼ‬‫ً‬ ‫ْﻒ ﺗَﺘﱠﻘُﻮﻥَ ﻳَ ْﻮ ًﻣﺎ ﻳَﺠْ ﻌَ ُﻞ ْﺍﻟ ِﻮ ْﻟﺪَﺍﻥَ ﺷِﻴﺒًﺎ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ ♦ (420‬ﻡ‪ (1‬ﻗﺎﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ‪ :‬ﺇﻥ ﻳﻮﻡ ﺍﻟﺤﺴﺎﺏ ﻋﻈﻴ ٌﻢ \ ﺷﺎﺏ ﻓﻴﻪ ﺍﻟﺼﻐﻴﺮ ﺷﻴﺒًﺎ‬ ‫ﻭﺗﺮﺗﻴﺒﻪ‪ :‬ﻓَﺈ ِ ْﻥ َﻛﻔَﺮْ ﺗ ُ ْﻢ َﻛﻴ َ‬
‫)‪.(http://goo.gl/dsI5Yz‬‬
‫ﻄ َﺮﺕْ )ﻣﺆﻧﺚ(‪ .‬ﺧﻄﺄ‪ :‬ﻣﻨﻔﻄﺮ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ‬ ‫ﺴ َﻤﺎ ُء ﺍ ْﻧ َﻔ َ‬ ‫ﺴ َﻤﺎ ُء ُﻣ ْﻨﻔَﻄِ ﺮٌ ﺑِ ِﻪ )ﻣﺬﻛﺮ( ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ 1 :82\82‬ﺇِﺫَﺍ ﺍﻟ ﱠ‬ ‫َﻄﺮٌ ♦ ﺕ‪ُ (1‬ﻣ ْﻨﻔَﻄِﺮ‪ :‬ﻣﻨﺸﻖ‪ .‬ﺗﻨﺎﻗﺾ‪ :‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ 18 :73\3‬ﺍﻟ ﱠ‬ ‫‪ُ (1‬ﻣﺘَﻔ ِ ّ‬ ‫‪9‬‬

‫ﺍﻟﺒﺎء ﻓﻲ »ﺑﻪ« ﺳﺒﺒﻴﺔ‪ .‬ﻭﺟﺎء ﻓﻲ ﺍﻟﻤﻨﺘﺨﺐ‪» :‬ﺍﻟﺴﻤﺎء ﻓﻲ ﻗﻮﺗﻬﺎ ﻭﻋﻈﻤﺘﻬﺎ‪ ،‬ﺷﻲء ﻣﻨﺸﻖ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻟﺸﺪﺗﻪ ﻭﻫﻮﻟﻪ« )‪ .(http://goo.gl/mKxpqK‬ﺧﻄﺄ‪ُ :‬ﻣ ْﻨ َﻔﻄِ ٌﺮ ﻓﻴﻪ ﺃﻭ‪ :‬ﻋﻨﻪ‪.‬‬
‫‹«‪.‬‬ ‫‹ُ ﺇِﻥﱠ ﱠ َ‬ ‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ‪ 29 :81\7‬ﺍﻟﻤﻜﺮﺭﺓ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 30 :76\98‬ﻭ َﻣﺎ ﺗَﺸَﺎﺅُﻭﻥَ ﺇِ ﱠﻻ ﺃَ ْﻥ ﻳَﺸَﺎ َء ﱠ‬ ‫‪10‬‬

‫ﻈ ُﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻳﻼﺣﻆ ﺍﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻣﺪﻧﻴﺔ ﺟﺎءﺕ ﺿﻤﻦ ﺳﻮﺭﺓ ﻣﻜﻴﺔ ﻭﻻ ﻋﻼﻗﺔ ﻟﻬﺎ ﺑﺎﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻭﺍﻟﺠﺰء ﺍﻷﺧﻴﺮ‬ ‫ﺼﻔَﻪُ َﻭﺛ ُ ْﻠﺜَﻪُ ‪َ (3‬ﺧﻴ ٌْﺮ َﻭﺃ َ ْﻋ َ‬ ‫‪ (1‬ﺛ ُ ْﻠﺜَﻲ ِ ‪َ (2‬ﻭﻧِ ْ‬
‫ﺼ ِﻔﻪُ َﻭﺛُﻠُﺜِﻪُ‪َ ،‬ﻭﻧِ ْ‬ ‫‪11‬‬

‫ﻣﻦ ﺍﻵﻳﺔ ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﺠﺰء ﺍﻷﻭﻝ ♦ ﺱ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 2 :73\3‬ﻡ‪ (1‬ﺍﻟﺰﻛﺎﺓ‪ :‬ﻧﻔﺲ ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﺍﻵﺭﺍﻣﻴﺔ ﻭﺍﻟﻌﺒﺮﻳﺔ ﺑﻤﻌﻨﻰ ﺍﻟﺘﻄﻬﻴﺮ‪ ،‬ﺛﻢ ﺃﺻﺒﺢ ﻣﻌﻨﺎﻫﺎ ﺇﻋﻄﺎء ﺍﻟﻤﺎﻝ ﻟﺘﻄﻬﻴﺮ‬
‫ﺍﻟﻨﻔﺲ )‪ Jeffery‬ﺹ ‪ .(153‬ﻭﻳﺮﻯ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﻛﻠﻤﺔ ﺯﻛﺎﺓ ﻳﻮﻧﺎﻧﻴﺔ ‪ dekatos‬ﻭﺗﻌﻨﻲ ﺍﻟﻌُﺸﺮ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻘﺪﻣﺔ ﻟﻶﻟﻬﺔ ﻟﻜﺴﺐ ﺭﺿﺎﻫﺎ )ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ ‪ .(49‬ﻭﻧﺠﺪ ﻓﻲ‬
‫َﺮﺯﻗُﻨﻲ ﺇِﻳﱠﺎﻩ ﻓﺈِﻧِّﻲ ﺃ ُ َﺅﺩِّﻱ َﻟﻚَ ُﻋ ْﺸ َﺮﻩ« )ﺗﻜﻮﻳﻦ ‪ .(22 :28‬ﻭﺟﺎء ﻓﻲ ﺳﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ‪» :‬ﻭﺃ َ ِﺩّ ﺍﻟﻌُ ْﺸ َﺮ ﻣِ ﻦ َﺟﻤﻴﻊِ ﻏﻠَ ِﺔ ﺯَ ﺭﻋِﻚَ ‪ ،‬ﺃَﻱ ﻣﺎ‬ ‫ﻗﺎﺋﻼ‪» :‬ﻭ ُﻛ ﱡﻞ ﻣﺎ ﺗ ُ‬ ‫ﻧﺬﺭﺍ ً‬ ‫ﺍﻟﺘﻮﺭﺍﺓ ﺇﻋﻄﺎء ﺍﻟﻌﺸﺮ‪ .‬ﻓﻨﺬﺭ ﻳﻌﻘﻮﺏ ً‬
‫ﻟﺮﺏﱠ ِﺇﻟ َﻬﻚَ ُﻛ ﱠﻞ‬ ‫َﻴﻒ ﺗَﺘﱠﻘﻲ ﺍ ﱠ‬ ‫ﻏﻨَﻤِ ﻚَ ‪ِ ،‬ﻟﻜَﻲ ﺗﺘﻌَﻠﱠ َﻢ ﻛ َ‬ ‫ْﻜﺎﺭ ﺑَﻘ َِﺮﻙَ ﻭ َ‬ ‫ﻋ ْﺸ َﺮ ﻗَﻤﺤِ ﻚَ ﻭﻧَﺒﻴﺬِﻙَ ﻭﺯَ ﻳﺘِﻚَ ﻭﺃَﺑ َ‬ ‫ﺘﺎﺭﻩ‪ِ ،‬ﻟﻴُﺤِ ﱠﻞ ﺍﺳ َﻤﻪ ﻓﻴﻪ‪ُ ،‬‬ ‫ﻮﺿﻊِ ﺍﻟﱠﺬﻱ ﻳَ ْﺨ ُ‬ ‫ﺍﻟﺮﺏّ ِ ِﺇﻟ ِﻬﻚَ ﻓﻲ ﺍﻟ َﻤ ِ‬ ‫ﻣﺎﻡ ﱠ‬ ‫ﺴﻨَﺔ‪ .‬ﻭﻛُﻞْ ﺃ َ َ‬ ‫ﺳﻨﺔَ ﻓ َ‬ ‫ﺧﺮ َﺟﺘﻪ ﺍﻟﺤُﻘﻮ ُﻝ َ‬ ‫ﺃَ َ‬
‫ﺻ ﱠﺮ ﺍﻟﻔِﻀﺔَ ﻓﻲ ﻳَﺪِﻙَ‬ ‫ﻀ ﺔً ﻭ ُ‬ ‫ﺍﻟﺮﺏﱡ ِﺇﻟ ُﻬﻚَ ‪ ،‬ﻓﺄَﺑ ِﺪﻝْ ﺑِﻪ ﻓِ ﱠ‬ ‫ﻭﺑﺎﺭ َﻛﻚَ ﱠ‬ ‫َ‬ ‫ﺍﻟﺮﺏ ِﺇﻟ ُﻬﻚَ ِﻟﻴَﺠ َﻌ َﻞ ﻓﻴﻪ ﺍﺳ َﻤﻪ‪،‬‬ ‫ﺨﺘﺎﺭﻩ ﱠ‬ ‫ﻮﺿ ُﻊ ﺍﻟﱠﺬﻱ ﻳَ ُ‬ ‫ﻄﺮﻳﻖ‪ ،‬ﻭﻟَﻢ ﺗُﻄِ ْﻖ َﺣ ْﻤ َﻞ ﺍﻷَﻋْﺸﺎﺭ‪ ،‬ﻭﺑَﻌُﺪَ ﻋﻨﻚَ ﺍﻟ َﻤ ِ‬ ‫ﺍﻷَﻳﱠﺎﻡ‪ .‬ﻭﺇﻥ ﻁﺎ َﻝ ﻋﻠَﻴﻚَ ﺍﻟ ﱠ‬
‫ﻭﺍﻓﺮﺡْ ﺃَﻧﺖَ ﻭ َﺑﻴﺘُﻚَ ‪ .‬ﻭﻻ‬ ‫َ‬ ‫ﺏ ِﺇﻟ ِﻬﻚَ ‪،‬‬ ‫ﺍﻟﺮ ّ ِ‬
‫ﻣﺎﻡ ﱠ‬ ‫ﺍﻟﺮﺏﱠ ﺇِﻟ ُﻬﻚَ ‪ ،‬ﻭﺃَﺑﺪِﻝ ﺑِﻬﺎ ُﻛ ﱠﻞ ﻣﺎ ﺗ َ ْﺸﺘ َﻬﻲ ﻧَﻔﺴُﻚَ ﻣِ ﻦ ﺑَﻘ ٍَﺮ ﻭ َﻏﻨ ٍَﻢ ﻭ َﺧ ْﻤ ٍﺮ ﻭ ُﻣ ْﺴﻜِﺮ ﻛ ِّﻞ ﻣﺎ ﺗ َﻄﻠُﺒُﻪ ﻧَﻔﺴُﻚَ ‪ ،‬ﻭﻛُﻞْ ﻫُﻨﺎﻙَ ﺃ َ َ‬ ‫ﺘﺎﺭﻩ ﱠ‬ ‫ﻮﺿﻊِ ﺍﻟﱠﺬﻱ ﻳَ ْﺨ ُ‬ ‫ﺾ ﺇِﻟﻰ ﺍﻟ َﻤ ِ‬ ‫ﻭﺍ ْﻣ ِ‬
‫ﻴﺲ ﻟَﻪ ﻧَﺼﻴﺐٌ‬ ‫َ‬ ‫َ‬ ‫ﻟ‬ ‫ﺫ‬‫ﺇ‬
‫ﱡ ِ‬‫‪،‬‬ ‫ﻱ‬ ‫ﻭ‬‫ﱠ‬ ‫ﻼ‬ ‫ﺍﻟ‬ ‫ﺄﺗﻲ‬ ‫ﻴ‬
‫َ‬ ‫ﻓ‬ ‫‪،‬‬ ‫ِﻚَ‬ ‫ﻧ‬‫ُ‬ ‫ﺪ‬‫ﻣ‬‫ُ‬ ‫ﻓﻲ‬ ‫ﻬﺎ‬ ‫ُ‬ ‫ﻌ‬ ‫ﻀ‬
‫َ‬ ‫َ‬ ‫ﺗ‬ ‫ﻭ‬ ‫ﱠﻨﺔ‬ ‫ﺴ‬‫ﺍﻟ‬ ‫ِﻠﻚَ‬‫ﺗ‬ ‫ﻓﻲ‬ ‫ﺘ‬
‫ِﻚَ‬ ‫َ‬ ‫ﻠ‬ ‫ﻏ‬ ‫ْﺸﺎﺭ‬
‫ِ‬ ‫ﻋ‬ ‫َ‬ ‫ﺃ‬ ‫ﱠ‬
‫ﻞ‬ ‫ﻛ‬‫ُ‬ ‫ﺝ‬
‫ُ‬ ‫ﺨﺮ‬
‫ِ‬ ‫ُ‬ ‫ﺗ‬ ‫ِﻨﻴﻦ‪،‬‬
‫ﺳ‬ ‫ﺙ‬
‫ِ‬ ‫ﻼ‬ ‫َ‬ ‫ﺛ‬ ‫ّ‬
‫ﻞ‬ ‫ِ‬ ‫ُ‬
‫ﻛ‬ ‫ﺮ‬
‫ِ‬ ‫ﺁﺧِ‬ ‫ﻓﻲ‬ ‫ﻣﻴﺮﺍﺙ‪.‬‬ ‫ﻭﻻ‬ ‫ﻣﻌﻚَ‬ ‫َﺼﻴﺐٌ‬ ‫ﻧ‬ ‫ﻪ‬ ‫َ‬ ‫ﻟ‬ ‫ﻱ ﺍﻟﱠﺬﻱ ﻓﻲ ُﻣﺪُﻧِﻚَ ‪ِ ،‬ﺇﺫ َ‬
‫ﻴﺲ‬ ‫َ‬ ‫ﻟ‬ ‫ﺗُﻬ ِﻤ ِﻞ ﺍﻟﻼﱠ ِﻭ ﱠ‬
‫ﺍﻟﺮﺏﱠ ﺇِﻟ ُﻬﻚَ ﻓﻲ َﺟﻤﻴﻊِ ﻣﺎ ﺗ َﻌ َﻤ ُﻞ ﻣِ ﻦ ﺃَﻋﻤﺎ ِﻝ ﻳَﺪَﻳﻚَ « )ﺗﺜﻨﻴﺔ ‪ .(29-22 :14‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻠﺖ‬ ‫ﻭﻣﻴﺮﺍﺙ ﻣﻌَﻚَ ‪ ،‬ﻭﺍﻟﻨﱠﺰَ ﻳ ُﻞ ﻭﺍﻟ َﻴﺘﻴ ُﻢ ﻭﺍﻷَﺭ َﻣﻠَﺔُ ﺍﻟﱠﺬﻳﻦَ ﻓﻲ ُﻣﺪُﻧِﻚَ ‪ ،‬ﻓﻴﺄ ُﻛﻠﻮﻥَ َﻭﻳﺸﺒَﻌﻮﻥ‪ِ ،‬ﻟﻜَﻲ ﻳُﺒﺎﺭﻛﻚَ ﱠ‬ ‫ٌ‬

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 ‫‪ 74\4‬ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 56‬ﻣﻜﻴﺔ‬
‫‪1‬‬

‫‪@ @á‬‬‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪2‬‬

‫‹@ @‬ ‫‡ ‪Ž qğ‬‬‫‪Ş ¾ a@bflèíş dífl‬‬ ‫ٰﻳَٓﺄَﻳﱡ َﻬﺎ ۡٱﻟ ُﻤﺪﱠﺛ ّ ُِﺮ‪1‬ﺕ‪1‬ﺱ‪1‬ﻡ‪!1‬‬ ‫ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ْﺍﻟ ُﻤﺪﱠﺛ ّ ُِﺮ‬ ‫‪3‬‬
‫ﻡ‪1 :74\4‬‬
‫‪@ @Šč‰ãdÏ‬‬ ‫‪ @áÓ‬‬ ‫ﻗُﻢۡ ﻓَﺄَﻧﺬ ِۡﺭ‪.‬‬ ‫ﻗُ ْﻢ ﻓَﺄ َ ْﻧﺬ ِْﺭ‬ ‫ﻡ‪2 :74\4‬‬
‫‪@ @‹ğjØ‬‬ ‫‪ Ï‬‬ ‫‪ @ÙiŞ Š‬‬ ‫‪fl ëfl‬‬ ‫َﻭ َﺭﺑﱠﻚَ ﻓَ َﻜﺒِّ ۡﺮ‪.‬‬ ‫َﻭ َﺭﺑﱠﻚَ ﻓَ َﻜﺒِّ ْﺮ‬ ‫ﻡ‪3 :74\4‬‬
‫‪@ @‹ğèİ‬‬ ‫‪ Ï‬‬ ‫‪ @Ùifl bflîqč ëfl‬‬ ‫ﻄ ِ ّﻬ ۡﺮ‪.‬‬ ‫َﻭﺛِﻴَﺎﺑَﻚَ ﻓَ َ‬ ‫ﻄ ِ ّﻬ ْﺮ‬ ‫َﻭﺛِﻴَﺎﺑَﻚَ ﻓَ َ‬ ‫ﻡ‪4 :74\4‬‬
‫‪@ @‹ŽvçbÏ@fluş‹Ûaflë‬‬ ‫ﭑﻫ ُﺠ ۡﺮ‪.‬‬ ‫ٱﻟﺮ ۡﺟﺰَ ‪1‬ﻡ‪ 1‬ﻓَ ۡ‬ ‫َﻭ ﱡ‬ ‫ﺍﻟﺮﺟْﺰَ ﻓَﺎ ْﻫ ُﺠ ْﺮ‬ ‫َﻭ ﱡ‬ ‫‪4‬‬
‫ﻡ‪5 :74\4‬‬
‫‹@ @‬‫‪Ž rč Øflnflm@åŽäàflm@bÛëfl‬‬ ‫َﻭ َﻻ ﺗ َﻤۡ ﻨُﻦ‪ 1‬ﺗ َۡﺴﺘ َۡﻜﺜ ُِﺮ‪2‬ﺕ‪.1‬‬ ‫َﻭ َﻻ ﺗَ ْﻤﻨُ ْﻦ ﺗ َ ْﺴﺘ َ ْﻜﺜ ُِﺮ‬ ‫‪5‬‬
‫ﻡ‪6 :74\4‬‬
‫‹ ‪@ @‹čj–bÏ@Ùiğ‬‬ ‫‪fl Ûčëfl‬‬ ‫َﻭﻟ َِﺮ ِﺑّﻚَ ‪ ،‬ﻓَﭑﺻۡ ﺒِ ۡﺮ‪.‬‬ ‫ﺻ ِﺒ ْﺮ‬ ‫َﻭﻟ َِﺮ ِﺑّﻚَ ﻓَﺎ ْ‬ ‫ﻡ‪7 :74\4‬‬
‫ُ ﺕ‪1‬‬ ‫ُ‬
‫ﻮﺭ ‪،‬‬ ‫]‪ [---‬ﻓَﺈِﺫَﺍ ﻧُﻘ َِﺮ ﻓِﻲ ٱﻟﻨﺎﻗ ِ‬
‫ﱠ‬ ‫ﻓَﺈِﺫَﺍ ﻧُﻘ َِﺮ ﻓِﻲ ﺍﻟﻨﺎﻗ ِ‬
‫ﻮﺭ‬ ‫ﱠ‬ ‫ﻡ‪8 :74\4‬‬
‫‪@ @Š‬‬
‫‪ ìÓbŞäÛa@ïčÏ@fl‹Ô‬‬ ‫‪č ㎠@aflˆhÏ‬‬ ‫‬ ‫‪1‬‬ ‫‪6‬‬

‫@ @‬
‫ ‪ć‬‬ ‫‪čÇ‬‬‫‪fl @ćâìflí@‰č÷ßfl ìflí@ÙÛč‰‬‬ ‫‪fl Ï‬‬ ‫‬ ‫ِﻴﺮ‪،1‬‬ ‫ﻋﺴ ٌ‬ ‫ﻓَ ٰﺬَﻟِﻚَ ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻳَ ۡﻮ ٌﻡ َ‬ ‫ِﻴﺮ‬
‫ﻋﺴ ٌ‬ ‫ﻓَﺬَﻟِﻚَ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻳَ ْﻮ ٌﻡ َ‬ ‫ﻡ‪9 :74\4‬‬
‫‪7‬‬

‫‪@ @čífl @ŽË‬‬ ‫‪ @flåí‹Ðč Ø‬‬ ‫‪ Ûa@óÜÇ‬‬ ‫‪fl‬‬ ‫ﻋﻠَﻰ ۡٱﻟ ٰ َﻜﻔ ِِﺮﻳﻦَ ﻏ َۡﻴ ُﺮ ﻳَﺴ ِٖﻴﺮ‪.‬‬ ‫َ‬ ‫ِﻴﺮ‬‫ﻏﻴ ُْﺮ ﻳَﺴ ٍ‬ ‫ﻋﻠَﻰ ْﺍﻟﻜَﺎﻓ ِِﺮﻳﻦَ َ‬ ‫َ‬ ‫ﻡ‪10 :74\4‬‬
‫‚‪@ @a‡îčyëfl @ŽoÔÜ‬‬ ‫ˆ‪fl @åflßëfl @ïčãŠfl‬‬ ‫‪،‬‬ ‫ﻥ‪1‬ﻡ‪1‬ﺱ‪1‬‬
‫ﺫَ ۡﺭﻧِﻲ َﻭ َﻣ ۡﻦ َﺧﻠَ ۡﻘﺖُ ﺕ‪َ 1‬ﻭﺣِ ﻴﺪٗﺍ‬ ‫ﺫَ ْﺭﻧِﻲ َﻭ َﻣ ْﻦ َﺧﻠَ ْﻘﺖُ َﻭﺣِ ﻴﺪ ًﺍ‬ ‫‪8‬‬
‫ﻡ‪11 :74\4‬‬
‫‪@ @a†ëŽ‡àŞß@übflß@ŽéÛ @ŽoÜflÈu‬‬ ‫‪fl ëfl‬‬ ‫َﻭ َﺟﻌَ ۡﻠﺖُ ﻟَ ۥﻪ ُ َﻣ ٗﺎﻻ ﱠﻣﻤۡ ﺪ ُﻭﺩٗﺍ‪،‬‬ ‫َﻭ َﺟﻌَ ْﻠﺖُ ﻟَﻪُ َﻣ ًﺎﻻ َﻣ ْﻤﺪ ُﻭﺩ ًﺍ‬ ‫ﻡ‪12 :74\4‬‬
‫’‪@ @a†ìŽè‬‬ ‫‪Ž @flµäč ifl ëfl‬‬ ‫ﺷ ُﻬﻮﺩٗﺍ‪،‬‬ ‫َﻭﺑَﻨِﻴﻦَ ُ‬ ‫ﺷ ُﻬﻮﺩ ًﺍ‬ ‫َﻭﺑَﻨِﻴﻦَ ُ‬ ‫ﻡ‪13 :74\4‬‬
‫‪@ @a‡îèàflm@ŽéÛ@şp‡Şèßfl ëfl‬‬ ‫َﻭ َﻣ ﱠﻬﺪﺕﱡ ﻟَ ۥﻪ ُ ﺗ َۡﻤ ِﻬﻴﺪٗﺍ‪،‬‬ ‫َﻭ َﻣ ﱠﻬﺪْﺕُ ﻟَﻪ ُ ﺗ َ ْﻤ ِﻬﻴﺪ ًﺍ‬ ‫ﻡ‪14 :74\4‬‬
‫‡@ @‬‫‪fl íŒc @æc@ŽÉàfl İflí@ŞáqŽ‬‬ ‫ﺕ‪1‬‬
‫ﺛ ُ ﱠﻢ ﻳَ ۡﻄ َﻤ ُﻊ ﺃ َ ۡﻥ ﺃ َ ِﺯﻳﺪ َ ]‪.[...‬‬ ‫ﻄ َﻤ ُﻊ ﺃ َ ْﻥ ﺃ َ ِﺯﻳﺪ َ‬ ‫ﺛ ُ ﱠﻢ ﻳَ ْ‬ ‫‪9‬‬
‫ﻡ‪15 :74\4‬‬
‫ﻋﻨِﻴﺪٗ ﺍ ‪.‬‬ ‫َﻼ! ﺇِﻧﱠ ۥﻪ ُ َﻛﺎﻥَ ِﻷ ٓ ٰﻳَﺘِﻨَﺎ َ‬ ‫ﻛﱠٓ‬ ‫ﻋﻨِﻴﺪ ًﺍ‬ ‫َ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ِ‬ ‫ﺗ‬ ‫ﺎ‬ ‫َ‬ ‫ﻳ‬ ‫َ‬ ‫ﻵ‬ ‫ِ‬ ‫ﺎﻥَ‬ ‫َ‬
‫ﻛ‬ ‫ُ‬ ‫ﻪ‬ ‫ﱠ‬ ‫ﻧ‬ ‫ﻛ ﱠَﻼ ﺇِ‬ ‫ﻡ‪16 :74\4‬‬
‫‪@ @a‡îčäÇ‬‬ ‫×‪fl @bflänč ífl dčÛ@flæb×@ŽéãŞ g@bKÜ‬‬ ‫‬ ‫ﺕ‪1‬‬ ‫‪10‬‬

‫–‪@ @aƆìŽÈ‬‬ ‫‪fl @ŽéÔ‬‬ ‫Ž‪ çč Šd‬‬‫‪fl‬‬ ‫ﺻﻌُﻮﺩًﺍ ﻡ‪.1‬‬ ‫َ‬ ‫ُ‬ ‫ﻪ‬
‫ۥ‬ ‫ُ‬ ‫ﻘ‬‫ﻫ‬‫ِ‬ ‫ﺭ‬‫ۡ‬ ‫ﺳﺄ ُ‬
‫َ‬ ‫ﺻﻌُﻮﺩ ًﺍ‬ ‫َ‬ ‫ُ‬ ‫ﻪ‬ ‫ُ‬ ‫ﻘ‬ ‫ﻫ‬
‫ِ‬ ‫ﺳﺄ ُ ْﺭ‬
‫َ‬
‫‪11‬‬
‫ﻡ‪17 :74\4‬‬
‫‪@ @Š‬‬‫‡‪fl‬‬ ‫‪Ş Ó‬‬ ‫‪ ëfl @fl‹Ø‬‬‫‪K Ï‬‬ ‫‪ @ŽéãŞ g‬‬ ‫ﺇِﻧﱠ ۥﻪ ُ ﻓَﻜﱠ َﺮ َﻭﻗَﺪ َﱠﺭﺱ‪.1‬‬ ‫ﺇِﻧﱠﻪ ُ ﻓَ ﱠﻜ َﺮ َﻭﻗَﺪ َﱠﺭ‬ ‫‪12‬‬
‫ﻡ‪18 :74\4‬‬
‫‪@ @Š‬‬‫‡‪fl‬‬ ‫‪Ş Ó‬‬ ‫‪ @flÑî×@flÝnč Ô‬‬ ‫‪Ï‬‬ ‫‬ ‫ﻒ ﻗَﺪ َﱠﺭ!‬ ‫ﻓَﻘُﺘِ َﻞ ﻛ َۡﻴ َ‬ ‫ْﻒ ﻗَﺪ َﱠﺭ‬ ‫ﻓَﻘُﺘِ َﻞ َﻛﻴ َ‬ ‫ﻡ‪19 :74\4‬‬
‫‪@ @Š‬‬‫‡‪fl‬‬ ‫‪Ş Ó‬‬ ‫‪ @flÑî×@flÝnč Ó‬‬ ‫‪ @ŞáqŽ‬‬ ‫ﻒ ﻗَﺪ َﱠﺭ!‬ ‫ﺛ ُ ﱠﻢ ﻗُﺘِ َﻞ ﻛ َۡﻴ َ‬ ‫ْﻒ ﻗَﺪ َﱠﺭ‬ ‫ﺛ ُ ﱠﻢ ﻗُﺘِ َﻞ َﻛﻴ َ‬ ‫ﻡ‪20 :74\4‬‬
‫‹@ @‬ ‫‪flÄ‬‬ ‫‪ ãfl @ŞáqŽ‬‬ ‫ﻈ َﺮ‪.‬‬ ‫ﺛ ُ ﱠﻢ ﻧَ َ‬ ‫ﻈ َﺮ‬ ‫ﺛ ُ ﱠﻢ ﻧَ َ‬ ‫ﻡ‪21 :74\4‬‬
‫ﺴ َﺮ ‪.‬‬ ‫ﺲ َﻭﺑَ َ‬ ‫ﻋﺒَ َ‬ ‫ﺛ ُ ﱠﻢ َ‬ ‫ﺴ َﺮ‬ ‫ﺲ َﻭﺑَ َ‬ ‫ﻋﺒَ َ‬ ‫ﺛ ُ ﱠﻢ َ‬ ‫ﻡ‪22 :74\4‬‬
‫‹@ @‬ ‫‪fl‬‬ ‫‪fl ifl ëfl @fl÷jfl Ç‬‬‫‪fl @ŞáqŽ‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬

‫ﺍﻟﻌﺒﺮﻳﺔ ﻛﻠﻤﺔ עשר‪ ،‬ﺑﻴﻨﻤﺎ ﺍﺳﺘﻌﻤﻠﺖ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻛﻠﻤﺔ ‪ .δεκάτην‬ﻭﻳﺸﺎﺭ ﻫﻨﺎ ﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺮﺑﻂ ﺑﻴﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻓﻲ ﻏﺎﻟﺒﻴﺔ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﻜﻠﻢ ﻋﻦ ﺍﻟﺰﻛﺎﺓ‪ :‬ﺍﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺍﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺮﺑﻂ ﻧﺠﺪﻩ ﻓﻲ ﺩﻳﺎﻧﺔ ﻣﺎﻧﻲ ﺍﻟﺘﻲ ﺗﻀﻴﻒ ﺇﻟﻴﻬﻤﺎ ﻭﺍﺟﺐ ﺍﻟﺼﻴﺎﻡ )‪ .Christensen, p. 189‬ﻭﺍﻟﻨﺺ ﺍﻟﻌﺮﺑﻲ ﻛﺮﻳﺴﺘﻨﺴﻦ‪ ،‬ﺹ ‪.(184-183‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪2‬‬

‫‪ْ (1‬ﺍﻟ ُﻤﺘَﺪَﺛ ّ ُِﺮ‪ْ ،‬ﺍﻟ ُﻤﺪَﺛ ّ ُِﺮ‪ْ ،‬ﺍﻟ ُﻤﺪَﺛ ﱠ ُﺮ ♦ ﺕ‪ْ (1‬ﺍﻟ ُﻤﺪﱠﺛِّﺮ‪ :‬ﻻﺑﺲ ﺍﻟﺪﺛﺎﺭ‪ ،‬ﺃﻱ ﻣﻼﺑﺲ ﺍﻟﻨﻮﻡ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻷﻏﻄﻴﺔ ﺍﻟﻤﻀﺎﻋﻔﺔ‪ .‬ﻭﻫﻲ ﻛﻠﻤﺔ ﻣﺮﺍﺩﻓﺔ ﻟﻜﻠﻤﺔ ﺍﻟﻤﺰﻣﻞ ﺍﻟﺘﻲ ﺟﺎءﺕ ﻓﻲ ﺍﻵﻳﺔ ‪♦ 1 :73\3‬‬ ‫‪3‬‬

‫ﺷﻬﺮﺍ ﻓﻠﻤﺎ ﻗﻀﻴﺖ ﺟﻮﺍﺭﻱ ﻧﺰﻟﺖ ﻓﺎﺳﺘﺒﻄﻨﺖ ﺑﻄﻦ ﺍﻟﻮﺍﺩﻱ ﻓﻨﻮﺩﻳﺖ ﻓﻨﻈﺮﺕ ﺃﻣﺎﻣﻲ ﻭﺧﻠﻔﻲ ﻭﻋﻦ ﻳﻤﻴﻨﻲ ﻭﻋﻦ ﺷﻤﺎﻟﻲ ﻓﻠﻢ ﺃﺭ ﺃﺣﺪًﺍ ﺛﻢ‬ ‫ً‬ ‫ﺱ‪ (1‬ﻋﻦ ﺟﺎﺑﺮ‪ :‬ﺣﺪﺛﻨﺎ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻝ‪ :‬ﺟﺎﻭﺭﺕ ﺑﺤﺮﺍء‬
‫ﻧﻮﺩﻳﺖ ﻓﺮﻓﻌﺖ ﺭﺃﺳﻲ ﻓﺈﺫﺍ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻓﻲ ﺍﻟﻬﻮﺍء ﻳﻌﻨﻲ ﺟﺒﺮﻳﻞ ﻓﻘﻠﺖ‪ :‬ﺩﺛﺮﻭﻧﻲ ﺩﺛﺮﻭﻧﻲ ﻓﺼﺒﻮﺍ ﻋﻠﻲ ﻣﺎء ﻓﻨﺰﻟﺖ ﺍﻵﻳﺎﺕ ‪ ♦ 4-1‬ﻡ‪ (1‬ﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺭﺩﺍء ﺇﻳﻠﻴﺎ ﻛﻤﺎ ﺟﺎء ﻓﻲ‬
‫ﺳﻔﺮ ﺍﻟﻤﻠﻮﻙ ﺍﻟﺜﺎﻧﻲ ‪ .14-8 :2‬ﺃﻭ ﺇﻟﻰ ﺭﺩﺍء ﻛﺎﻥ ﻳﻠﺘﻒ ﺑﻪ ﻣﺤﻤﺪ ﻋﻨﺪ ﺧﺮﻭﺟﻪ ﻟﻤﻼﻗﺎﺓ ﻣﻌﻠﻤﻪ ﺍﻟﻴﻬﻮﺩﻱ ﺣﺘﻰ ﻻ ﻳﻌﺮﻓﻪ ﺍﻵﺧﺮﻭﻥ )‪ Bar-Zeev‬ﺹ ‪.(25‬‬
‫ﺍﻟﺮﺟْ ﺰَ ♦ ﻡ‪ (1‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﺍﻟﺮﺟﺰ ﺑﺎﻟﻌﺒﺮﻳﺔ ﺑﻤﻌﻨﻰ ﺍﻟﻐﻀﺐ )ﺣﺒﻘﻮﻕ ‪ .(2 :3‬ﻭﻧﻔﺲ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﻣﺘﻰ ‪ .7 :3‬ﻭﻫﻨﺎ ﺑﻀﻢ ﺍﻟﺮﺍء ﺗُﻔﺴﺮ ﺑﻤﻌﻨﻰ ﺍﻟﺬﻧﺐ‪.‬‬ ‫‪َ (1‬ﻭ ِ ّ‬ ‫‪4‬‬

‫‪ (1‬ﺗ َ ُﻤﻦﱠ ‪ (2‬ﺗَ ْﺴﺘ َ ْﻜﺜِﺮْ ‪ ،‬ﻓﺘ َ ْﺴﺘ َ ْﻜﺜِﺮْ ‪ ،‬ﺃﻥ ﺗ َ ْﺴﺘ َ ْﻜﺜ َِﺮ‪ ،‬ﺗَ ْﺴﺘ َ ْﻜﺜِﺮْ ﻣﻦ ﺍﻟﺨﻴﺮ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻭﻻ ﺗﻤﻨﻦ ﺗﺴﺘﻜﺜﺮﻩ ﻣﻦ ﺍﻟﺨﻴﺮ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪ ♦ (162‬ﺕ‪ (1‬ﻻ ﺗﻌﻂ ﻋﻄﻴﺔ ﻟﺘﺄﺧﺬ ﺃﻛﺜﺮ‬ ‫‪5‬‬

‫ﻣﻨﻬﺎ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(423‬‬

‫‪ (1‬ﻧَﻘ ََﺮ ♦ ﺕ‪ (1‬ﻧُﻘ َِﺮ ﻓِﻲ ﺍﻟﻨﱠﺎﻗُﻮﺭ‪ :‬ﻧُﻔﺦ ﻓﻲ ﺍﻟﺒﻮﻕ‪.‬‬ ‫‪6‬‬

‫‪َ (1‬ﻋﺴ ٌِﺮ‪.‬‬ ‫‪7‬‬

‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪ ♦ 5 :9\113‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺧﻠﻘﺘﻪ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ ♦ (424‬ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺟﺎء ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ‬ ‫‪8‬‬

‫ﻣﺎﻻ ﻗﺎﻝ‪ :‬ﻓﻘﻞ‬‫ﻣﺎﻻ ﻟﻴﻌﻄﻮﻛﻪ ﻓﺈﻧﻚ ﺃﺗﻴﺖ ﻣﺤﻤﺪًﺍ ﺗﺘﻌﺮﺽ ﻟﻤﺎ ﻗﺒﻠﻪ ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻋﻠﻤﺖ ﻗﺮﻳﺶ ﺃﻧﻲ ﻣﻦ ﺃﻛﺜﺮﻫﺎ ً‬ ‫ﻭﻛﺄﻧﻪ ﺭﻕ ﻟﻪ ﻓﺒﻠﻎ ﺫﻟﻚ ﺃﺑﺎ ﺟﻬﻞ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻋﻢ ﺇﻥ ﻗﻮﻣﻚ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺠﻤﻌﻮﺍ ﻟﻚ ً‬
‫ﻗﻮﻻ ﻳﺒﻠﻎ ﻗﻮﻣﻚ ﺃﻧﻚ ﻣﻨﻜﺮ ﻟﻪ ﻭﻛﺎﺭﻩ ﻗﺎﻝ‪ :‬ﻭﻣﺎﺫﺍ ﺃﻗﻮﻝ ﻓﻮﷲ ﻣﺎ ﻓﻴﻜﻢ ﺭﺟﻞ ﺃﻋﻠﻢ ﺑﺎﻷﺷﻌﺎﺭ ﻣﻨﻲ ﻭﻻ ﺃﻋﻠﻢ ﺑﺮﺟﺰﻫﺎ ﻭﺑﻘﺼﻴﺪﻫﺎ ﻣﻨﻲ ﻭﷲ ﻣﺎ ﻳﺸﺒﻪ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺷﻴﺌًﺎ ﻣﻦ ﻫﺬﺍ ﻭﷲ ﺇﻥ ﻟﻘﻮﻟﻪ‬ ‫ﻓﻴﻪ ً‬
‫ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺣﻼﻭﺓ ﻭﺇﻥ ﻋﻠﻴﻪ ﻟﻄﻼﻭﺓ ﻭﺇﻧﻪ ﻟﻤﺜﻤﺮ ﺃﻋﻼﻩ ﻣﻐﺪﻕ ﺃﺳﻔﻠﻪ ﻭﺇﻧﻪ ﻟﻴﻌﻠﻮ ﻭﻣﺎ ﻳُﻌﻠﻰ ﻗﺎﻝ‪ :‬ﻻ ﻳﺮﺿﻰ ﻋﻨﻚ ﻗﻮﻣﻚ ﺣﺘﻰ ﺗﻘﻮﻝ ﻓﻴﻪ ﻗﺎﻝ‪ :‬ﻓﺪﻋﻨﻲ ﺣﺘﻰ ﺃﻓﻜﺮ ﻓﻴﻪ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﺳﺤﺮ ﻳﺆﺛﺮ‬
‫ﻳﺄﺛﺮﻩ ﻋﻦ ﻏﻴﺮﻩ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ .‬ﻭﻟﻜﻦ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻴﻤﺎ ﺳﻤﻌﻪ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ‪ :‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ )ﺭﻗﻢ ‪ 60‬ﻓﻲ ﺍﻟﺘﺴﻠﺴﻞ ﺍﻟﺘﺎﺭﻳﺨﻲ(‪ ،‬ﺃﻭ ﺳﻮﺭﺓ ﻓﺼﻠﺖ )ﺭﻗﻢ ‪ ،(61‬ﺃﻭ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬
‫)ﺭﻗﻢ ‪ ،(70‬ﺑﻴﻨﻤﺎ ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ ﻫﻲ ﺭﻗﻢ ‪ 4‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺍﻋﺘﺒﺮﻫﺎ ﺭﻗﻢ ‪ 1‬ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻜﻴﻒ ﺳﻤﻊ ﺍﻟﻮﻟﻴﺪ ﻣﺎ ﻟﻢ ﻳﻨﺰﻝ ﺑﻌﺪ؟ ﻓﻬﻞ ﺗﻢ ﻭﺿﻊ ﻛﻼﻡ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻮﻟﻴﺪ ﻟﻢ ﻳﻘﻠﻪ؟ ﻭﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ‪،‬‬
‫ﻫﻮ ﻭﺍﻟﺪ ﺍﻟﻘﺎﺋﺪ ﺍﻹﺳﻼﻣﻲ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﺃﺳﻠﻢ ﺛﻢ ﺍﺭﺗﺪ ﻋﻦ ﺍﻹﺳﻼﻡ‪ .‬ﺍﻧﻈﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﺨﺼﻮﺹ ﻫﺬﻩ ﺍﻟﺤﻠﻘﺔ ﻣﻦ ﺑﺮﻧﺎﻣﺞ ﺍﻟﺪﻟﻴﻞ ‪ ♦ https://goo.gl/mDGpVA‬ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ‬
‫‪.33 :31\57‬‬
‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺛ ُ ﱠﻢ َﻳ ْ‬
‫ﻄ َﻤ ُﻊ ﺃَ ْﻥ ﺃ َ ِﺯﻳﺪَﻩ ]ﻧﻌ ًﻤﺎ[‪.‬‬ ‫‪9‬‬
‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ »ﻳَ ْ‬
‫ﻄ َﻤ ُﻊ ﺃ َ ْﻥ ﺃ َ ِﺯﻳﺪَ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ » ِﻵَﻳَﺎﺗِﻨَﺎ«‪.‬‬ ‫‪10‬‬

‫ﺣﻀﻮﺭﺍ ﻣﻌﻪ‪ ،‬ﻭﺑﺴﻄﺖ ﻟﻪ ﺍﻟﺠﺎﻩ‬‫ً‬ ‫ﻁﺎ ﻭﺍﺳﻌًﺎ ﻏﻴﺮ ﻣﻨﻘﻄﻊ‪ ،‬ﻭﺑﻨﻴﻦ‬ ‫ﻣﺎﻻ ﻣﺒﺴﻮ ً‬
‫ﻡ‪ (1‬ﻓﺴﺮ ﺍﻟﻤﻨﺘﺨﺐ ﺍﻵﻳﺎﺕ ‪ 17-11‬ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﺍﺗﺮﻛﻨﻲ ﻭﺣﺪﻱ ﻣﻊ َﻣﻦ ﺧﻠﻘﺘﻪ‪ ،‬ﻓﺈﻧﻲ ﺃﻛﻔﻴﻚ ﺃﻣﺮﻩ‪ ،‬ﺟﻌﻠﺖ ﻟﻪ ً‬ ‫‪11‬‬

‫ﻭﺍﻟﺮﻳﺎﺳﺔ ﺑﺴﻄﺔ ﺗﺎﻣﺔ‪ ،‬ﺛﻢ ﻳﻄﻤﻊ ﺃﻥ ﺃﺯﻳﺪﻩ ﻓﻲ ﻣﺎﻟﻪ ﻭﺑﻨﻴﻪ ﻭﺟﺎﻫﻪ ﺑﺪﻭﻥ ﺷﻜﺮ؟ ﺭﺩﻋًﺎ ﻟﻪ ﻋﻦ ﻁﻤﻌﻪ ﺇﻧﻪ ﻛﺎﻥ ﻟﻠﻘﺮﺁﻥ ﻣﻌﺎﻧﺪًﺍ ﻣﻜﺬﺑًﺎ‪ ،‬ﺳﺄﻏﺸﻴﻪ ﻋﻘﺒﺔ ﺷﺎﻗﺔ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻗﺘﺤﺎﻣﻬﺎ‬
‫ﺻﻌُﻮﺩًﺍ ﻣﺴﺘﻮﺣﺎﺓ ﻣﻦ ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺗﻘﻮﻝ ﺑﺄﻥ ﺳﻴﺰﻳﻒ ﺃﻏﺮﻯ ﺇﺑﻨﺔ ﺃﺧﻴﻪ‪ ،‬ﻭﺍﻏﺘﺼﺐ ﻋﺮﺵ ﺃﺧﻴﻪ‬ ‫ﺳﺄُﺭْ ِﻫﻘُﻪُ َ‬ ‫)‪ .(http://goo.gl/7hqUNx‬ﻭﻳﺮﻯ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﺍﻵﻳﺔ ‪َ 17‬‬
‫ﻭﺃﻓﺸﻰ ﺃﺳﺮﺍﺭ ﺯﻳﻮﺱ ﻭﻛﻌﻘﺎﺏ ﻣﻦ ﺍﻵﻟﻬﺔ ﻋﻠﻰ ﺧﺪﺍﻋﻪ‪ ،‬ﺃﺭﻏﻢ ﺳﻴﺰﻳﻒ ﻋﻠﻰ ﺩﺣﺮﺟﺔ ﺻﺨﺮﺓ ﺿﺨﻤﺔ ﻋﻠﻰ ﺗﻞ ﻣﻨﺤﺪﺭ‪ ،‬ﻭﻟﻜﻦ ﻗﺒﻞ ﺃﻥ ﻳﺒﻠﻎ ﻗﻤﺔ ﺍﻟﺘﻞ‪ ،‬ﺗﻔﻠﺖ ﺍﻟﺼﺨﺮﺓ ﺩﺍﺋ ًﻤﺎ ﻣﻨﻪ ﻭﻳﻜﻮﻥ ﻋﻠﻴﻪ‬
‫ﺃﻥ ﻳﺒﺪﺃ ﻣﻦ ﺟﺪﻳﺪ ﻣﺮﺓ ﺃﺧﺮﻯ )ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ ‪.(32-31‬‬
‫ﺱ‪ (1‬ﻋﻦ ﻣﺠﺎﻫﺪ‪ :‬ﻛﺎﻥ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ ﻳﻐﺸﻰ ﺍﻟﻨﺒﻲ ﻭﺃﺑﺎ ﺑﻜﺮ ﺣﺘﻰ ﺣﺴﺒﺖ ﻗﺮﻳﺶ ﺃﻧﻪ ﻳﺴﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﺟﻬﻞ‪ :‬ﺇﻥ ﻗﺮﻳﺸًﺎ ﺗﺰﻋﻢ ﺃﻧﻚ ﺇﻧﻤﺎ ﺗﺄﺗﻲ ﻣﺤﻤﺪًﺍ ﻭﺇﺑﻦ ﺃﺑﻲ ﻗﺤﺎﻓﺔ ﺗﺼﻴﺐ ﻣﻦ‬ ‫‪12‬‬

‫ﻁﻌﺎﻣﻬﻤﺎ ﻓﻘﺎﻝ ﺍﻟﻮﻟﻴﺪ ﻟﻘﺮﻳﺶ‪ :‬ﺇﻧﻜﻢ ﺫﻭﻭ ﺃﺣﺴﺎﺏ ﻭﺫﻭﻭ ﺃﺣﻼﻡ ﻭﺇﻧﻜﻢ ﺗﺰﻋﻤﻮﻥ ﺃﻥ ﻣﺤﻤﺪًﺍ ﻣﺠﻨﻮﻥ ﻭﻫﻞ ﺭﺃﻳﺘﻤﻮﻩ ﻳﺘﻜﻬﻦ ﻗﻂ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻠﻬﻢ ﻻ ﻗﺎﻝ‪ :‬ﺗﺰﻋﻤﻮﻥ ﺃﻧﻪ ﺷﺎﻋﺮ ﻫﻞ ﺭﺃﻳﺘﻤﻮﻩ ﻳﻨﻄﻖ ﺑﺸﻌﺮ‬
‫ﻗﻂ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻗﺎﻝ‪ :‬ﻓﺘﺰﻋﻤﻮﻥ ﺃﻧﻪ ﻛﺬﺍﺏ ﻓﻬﻞ ﺟﺮﺑﺘﻢ ﻋﻠﻴﻪ ﺷﻴﺌًﺎ ﻣﻦ ﺍﻟﻜﺬﺏ ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻗﺎﻟﺖ ﻗﺮﻳﺶ ﻟﻠﻮﻟﻴﺪ‪ :‬ﻓﻤﺎ ﻫﻮ ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﻫﻮ ﺇﻻ ﺳﺎﺣﺮ ﻭﻣﺎ ﺑﻘﻮﻟﻪ ﺳﺤﺮ ﻓﺬﻟﻚ ﻗﻮﻟﻪ )ﺍﻵﻳﺎﺕ ‪.(24-18‬‬
‫‪76‬‬
 ‫‹@ @‬ ‫‪fl jfl ØflnŽaflë@fl‹ifl †c@ŞáqŽ‬‬ ‫ٱﺳﺘ َۡﻜﺒَ َﺮ‪.‬‬ ‫ﺛ ُ ﱠﻢ ﺃ َ ۡﺩﺑَ َﺮﺕ‪َ 1‬ﻭ ۡ‬ ‫ﺳﺘ َ ْﻜ َﺒ َﺮ‬ ‫ﺛ ُ ﱠﻢ ﺃَﺩْﺑَ َﺮ َﻭﺍ ْ‬ ‫‪2‬‬
‫ﻡ‪23 :74\4‬‬
‫‹@ @‬ ‫‪Ž qfl ûŽí@‹zčŽ@bKÛg@afl‰çfl @æg@flÞbÔÏ‬‬ ‫‬ ‫ﻓَﻘَﺎﻝَ‪ِ » :‬ﺇ ۡﻥ ٰ َﻫﺬَﺍٓ ﺇِ ﱠﻻ ﺳ ِۡﺤ ‪ٞ‬ﺮ ﻳ ُۡﺆﺛ َ ُﺮ ‪.‬‬
‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬
‫ﻓَﻘَﺎ َﻝ ِﺇ ْﻥ َﻫﺬَﺍ ِﺇ ﱠﻻ ِﺳﺤ ٌْﺮ ﻳُﺆْ ﺛ َ ُﺮ‬ ‫‪3‬‬
‫ﻡ‪24 :74\4‬‬
‫‹@ @‬‫“‬ ‫‪fl jfl Ûa@ŽÞìÓ@bKÛg@afl‰çfl @æg‬‬ ‫ِﺇ ۡﻥ ٰ َﻫﺬَﺍٓ ِﺇ ﱠﻻ ﻗَ ۡﻮ ُﻝ ۡٱﻟﺒَﺸ َِﺮ«‪.‬‬ ‫ِﺇ ْﻥ َﻫﺬَﺍ ِﺇ ﱠﻻ ﻗَ ْﻮ ُﻝ ْﺍﻟﺒَﺸ َِﺮ‬ ‫ﻡ‪25 :74\4‬‬
‫‹@ @‬‫‪flÔ‬‬ ‫Ž‬‫Ž‪fl @čéîčÜ–d‬‬ ‫‪fl‬‬ ‫ﺳﻘَ َﺮﺕ‪.1‬‬ ‫ﺳﺄُﺻۡ ﻠِﻴ ِﻪ َ‬ ‫َ‬ ‫ﺳﻘَ َﺮ‬ ‫ﺻﻠِﻴ ِﻪ َ‬ ‫ﺳﺄ ُ ْ‬ ‫َ‬ ‫ﻡ‪26 :74\4‬‬
‫‪4‬‬

‫‹@ @‬ ‫‪ŽÔ‬‬ ‫Ž‬ ‫‪fl @bflß@ÙíflŠ†c@bflßëfl‬‬ ‫ﺳﻘ ُﺮ؟‬ ‫َ‬ ‫َﻭ َﻣﺎ ٓ ﺃ َ ۡﺩ َﺭ ٰﯨﻚَ َﻣﺎ َ‬ ‫ﺳﻘ ُﺮَ‬ ‫َﻭ َﻣﺎ ﺃﺩ َْﺭﺍﻙَ َﻣﺎ َ‬ ‫َ‬ ‫ﻡ‪27 :74\4‬‬
‫‪@ @Š‬‬ ‫‪Ž‰‬‬‫‪fl mfl @bÛëfl @ïčÔjŽm@bÛ‬‬ ‫َﻻ ﺗ ُ ۡﺒﻘِﻲ َﻭ َﻻ ﺗَﺬَ ُﺭ‪،‬‬ ‫َﻻ ﺗ ُ ْﺒﻘِﻲ َﻭ َﻻ ﺗَﺬَ ُﺭ‬ ‫ﻡ‪28 :74\4‬‬
‫‹@ @‬‫“‬ ‫‪fl jfl ÜnÛ@òflyaŞìÛ‬‬ ‫ﻟَ ﱠﻮﺍ َﺣ ‪ٞ‬ﺔ‪ 1‬ﻟّ ِۡﻠﺒَﺸ َِﺮ‪.‬‬ ‫ﻟَ ﱠﻮﺍ َﺣﺔ ٌ ﻟ ِْﻠﺒَﺸ َِﺮ‬ ‫‪5‬‬
‫ﻡ‪29 :74\4‬‬
‫ﻋﺸ ََﺮ ]‪. [...‬‬ ‫ﻋﻠَ ۡﻴ َﻬﺎ ﺗ ِۡﺴﻌَﺔَ َ‬ ‫َ‬ ‫ﻋﺸ ََﺮ‬ ‫ﺴﻌَﺔَ َ‬ ‫ﻋﻠَ ْﻴ َﻬﺎ ﺗِ ْ‬ ‫َ‬ ‫ﻡ‪30 :74\4‬‬
‫‹@ @‬ ‫“‪fl‬‬ ‫‪flÇ‬‬ ‫‪fl @òÈ‬‬‫‪fl čm@bflèîÜÇ‬‬ ‫‪fl‬‬ ‫‪1‬‬‫ﺕ‬ ‫‪1‬‬ ‫‪6‬‬

‫‪@bflßëfl @òØ÷č Ü ßfl @bKÛg@ŠbŞäÛa@flkz‬‬ ‫‪fl –c@bfläÜflÈu‬‬ ‫ﺎﺭ ﺇِ ﱠﻻ َﻣ ٰﻠَٓﺌِﻜ َٗﺔ‪fl @bflßëfl .‬‬ ‫ﺐ ٱﻟﻨﱠ ِ‬ ‫]‪َ [---‬ﻭ َﻣﺎ َﺟﻌَ ۡﻠﻨَﺎ ٓ ﺃَﺻۡ ٰ َﺤ َ‬ ‫ﺎﺭ ﺇِ ﱠﻻ َﻣ َﻼﺋِ َﻜﺔً‬ ‫ﺎﺏ ﺍﻟﻨﱠ ِ‬ ‫ﺻ َﺤ َ‬ ‫َﻭ َﻣﺎ َﺟﻌَ ْﻠﻨَﺎ ﺃ َ ْ‬ ‫‪7‬‬
‫ﻡ‪31 :74\4‬‬
‫× ‪@(a뎋Ð‬‬ ‫‡ ‪ @flåíč‰ÜK Ûn@òflänčÏ@bKÛg@áŽèmfl‬‬ ‫‪Ş Ç‬‬ ‫‪č @bfläÜflÈu‬‬ ‫َﻭ َﻣﺎ َﺟﻌَ ۡﻠﻨَﺎ ]‪[...‬ﺕ‪ِ 1‬ﻋﺪﱠﺗ َ ُﻬﻢۡ ِﺇ ﱠﻻ ]‪[...‬ﺕ‪ 1‬ﻓِ ۡﺘﻨ َٗﺔ ‪fl‬‬ ‫َﻭ َﻣﺎ َﺟﻌَ ْﻠﻨَﺎ ِﻋﺪﱠﺗ َ ُﻬ ْﻢ ِﺇ ﱠﻻ ﻓِﺘْﻨَﺔً ﻟِﻠﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ‬
‫‪@flknfl Ø‬‬ ‫‪č Ûa@(aìŽmëc@flåíč‰ÛKa@flåÔ‬‬ ‫‪č îflnflîÛč‬‬ ‫ﻟِّﻠﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍْ‪ِ ،‬ﻟﻴَ ۡﺴﺘ َۡﻴﻘِﻦَ ٱﻟﱠﺬِﻳﻦَ ﺃُﻭﺗُﻮﺍْ‬ ‫ﺴﺘ َ ْﻴﻘِﻦَ ﺍﻟﱠﺬِﻳ َﻦ ﺃُﻭﺗُﻮﺍ ْﺍﻟ ِﻜﺘ َ‬
‫َﺎﺏ َﻭﻳَ ْﺰﺩ َﺍﺩ َ‬ ‫ِﻟﻴَ ْ‬
‫‪@fllbflm‹flí@bÛëfl @bäflºg@(aìŽäßfl a@flåíč‰ÛKa@fl†afl†flíëfl‬‬ ‫ﺐ‪َ ،‬ﻭ َﻳ ۡﺰﺩ َﺍﺩ َ ٱﻟﱠﺬِﻳﻦَ َءﺍ َﻣﻨ ُٓﻮﺍْ ﺇِﻳ ٰ َﻤ ٗﻨﺎ‪َ ،‬ﻭ َﻻ‬ ‫ۡٱﻟ ِﻜ ٰﺘ َ َ‬ ‫َﺎﺏ ﺍﻟﱠﺬِﻳﻦَ‬
‫َ‬ ‫ﺗ‬ ‫ﺮ‬ ‫ْ‬ ‫ﻳ‬ ‫ﻻ‬ ‫َ‬
‫َ ِ َ َ َ‬ ‫ﻭ‬ ‫ًﺎ‬ ‫ﻧ‬ ‫ﺎ‬‫ﻤ‬ ‫ﻳ‬ ‫ﺇ‬ ‫ُﻮﺍ‬ ‫ﻨ‬ ‫ﻣ‬ ‫َ‬ ‫ﺁ‬ ‫ﻦ‬‫َ‬ ‫ِﻳ‬ ‫ﺍﻟﱠﺬ‬
‫‪@flÞìÔîfl Ûčëfl @flæìŽäßč û¾aflë@flknfl Ø‬‬ ‫‪č Ûa@(aìŽmëc@flåíč‰ÛKa‬‬ ‫ﺐ َﻭ ۡٱﻟ ُﻤ ۡﺆﻣِ ﻨُﻮﻥَ ‪،‬‬ ‫َﺎﺏ ٱﻟﱠﺬِﻳﻦَ ﺃُﻭﺗُﻮﺍْ ۡٱﻟ ِﻜ ٰﺘ َ َ‬ ‫َﻳ ۡﺮﺗ َ‬ ‫َﺎﺏ َﻭ ْﺍﻟ ُﻤﺆْ ِﻣﻨُﻮ َﻥ َﻭ ِﻟﻴَﻘُﻮ َﻝ ﺍﻟﱠﺬِﻳﻦَ‬ ‫َ‬ ‫ﺘ‬ ‫ﻜ‬
‫ِ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﺗ‬ ‫ﺃُﻭ‬
‫‪@flæ뎋Ðč Ø‬‬ ‫‪ Ûaflë@fl‹ßŞ @áèič ìÜÓ‬‬ ‫‪ @ïčÏ@flåíč‰ÛKa‬‬ ‫ﺽ‬ ‫ِِ ﱠ َ ‪ٞ‬‬ ‫ﺮ‬ ‫ﻣ‬ ‫ﻢ‬‫ﻬ‬ ‫ﺑ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻠ‬ ‫ُ‬ ‫ﻗ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻦ‬‫َ‬ ‫ِﻳ‬‫ﺬ‬‫ﱠ‬ ‫ٱﻟ‬ ‫َﻭ ِﻟﻴَﻘُﻮ َ‬
‫ﻝ‬ ‫ﺽ َﻭ ْﺍﻟﻜَﺎﻓ ُِﺮﻭﻥَ َﻣﺎﺫَﺍ‬ ‫ِِْ َ َ ٌ‬ ‫ﺮ‬ ‫ﻣ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﺑ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻠ‬ ‫ُ‬ ‫ﻗ‬ ‫ِﻲ‬ ‫ﻓ‬
‫‪@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‪ @ýflrßfl @afl‰èflič @ŽéÜKÛa@fl†aflŠc @aflˆbflß‬‬ ‫َﻭ ۡٱﻟ ٰ َﻜﻔ ُِﺮﻭﻥَ ‪َ » :‬ﻣﺎﺫﺍ ﺃ َﺭﺍﺩ َ ٱ¡ ُ ﺑِ َﻬﺬﺍ َﻣﺜﻼ؟«‬
‫ٗ‬ ‫َ‬ ‫َ‬ ‫ٰ‬ ‫ﱠ‬ ‫َ‬ ‫ٓ‬ ‫َ‬ ‫} ُ َﻣﻦْ‬ ‫ُﻀ ﱡﻞ ﱠ‬ ‫ﺃ َ َﺭﺍﺩ َ } ُ ﺑِ َﻬﺬﺍ َﻣﺜﻼ ﻛﺬﻟِﻚَ ﻳ ِ‬
‫َ‬ ‫َ‬ ‫ً‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫›‪@bflßëfl @bfl“ífl @åflß@ðč‡èflíëfl @bfl“ífl @åflß@ŽéÜKÛa@şÝ‬‬ ‫‪č íŽ‬‬ ‫ﺸﺎ ٓ ُء َﻭﻳَﻬۡ ﺪِﻱ َﻣﻦ‬ ‫ٱ¡ ُ َﻣﻦ ﻳَ َ‬ ‫ُﻀ ﱡﻞ ﱠ‬ ‫َﻛ ٰﺬَﻟِﻚَ ﻳ ِ‬ ‫ُ‬ ‫َ‬
‫ﻳَﺸَﺎ ُء َﻭﻳَ ْﻬﺪِﻱ َﻣ ْﻦ ﻳَﺸَﺎ ُء َﻭ َﻣﺎ ﻳَ ْﻌﻠ ُﻢ ُﺟﻨﻮﺩ َ‬
‫‪@bKÛg@flïçč @bflßëfl @flìçŽ @bKÛg@Ùiğ Š‬‬ ‫‪fl @fl†ìŽäu‬‬ ‫‪Ž @ŽáÜ Èflí‬‬ ‫ﱠ‬
‫ﺸﺎ ٓ ُء‪َ .‬ﻭ َﻣﺎ ﻳَﻌۡ ﻠ ُﻢ ُﺟﻨُﻮﺩَ َﺭﺑِّﻚَ ﺇِﻻ ﻫ َُﻮ‪~ .‬‬ ‫َ‬ ‫ﻳَ َ‬ ‫ِﻲ ﺇِ ﱠﻻ ِﺫ ْﻛ َﺮﻯ ﻟ ِْﻠﺒَﺸ َِﺮ‬ ‫َﺭﺑِّﻚَ ﺇِ ﱠﻻ ﻫ َُﻮ َﻭ َﻣﺎ ﻫ َ‬
‫‹@ @‬ ‫“‬ ‫ˆ‪fl jfl ÜčÛ@ôfl‹×č‬‬ ‫ِﻲ ﺇِ ﱠﻻ ﺫ ِۡﻛ َﺮ ٰﻯ ﻟ ِۡﻠﺒَﺸ َِﺮﺱ‪1‬ﺕ‪.2‬‬ ‫َﻭ َﻣﺎ ﻫ َ‬
‫‹@ @‬‫‪ àfl Ô‬‬
‫×‪ Ûaflë@bKÜ‬‬
‫‬ ‫]‪ [---‬ﻛ ﱠَﻼ! َﻭ ۡٱﻟﻘَ َﻤ ِﺮ!‬ ‫ﻛ ﱠَﻼ َﻭ ْﺍﻟﻘَ َﻤ ِﺮ‬ ‫ﻡ‪32 :74\4‬‬
‫‹@ @‬ ‫‪fl ifl †c@ˆg@ÝîKÛaflë‬‬ ‫َﻭٱﻟﱠ ۡﻴ ِﻞ ِﺇ ۡﺫ ﺃ َ ۡﺩﺑَ َﺮ‪1‬ﺕ‪!1‬‬ ‫َﻭﺍﻟﻠﱠ ْﻴ ِﻞ ِﺇﺫْ ﺃَﺩْﺑَ َﺮ‬ ‫‪8‬‬
‫ﻡ‪33 :74\4‬‬
‫‹@ @‬‫‪fl Ð Žc@aflˆg@|jş—Ûaflë‬‬ ‫ﺼ ۡﺒﺢِ ِﺇﺫَﺍٓ ﺃ َ ۡﺳﻔ ََﺮ !‬
‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬
‫َﻭٱﻟ ﱡ‬ ‫ﺳﻔ ََﺮ‬ ‫ﺼﺒْﺢِ ِﺇﺫَﺍ ﺃ َ ْ‬ ‫َﻭﺍﻟ ﱡ‬ ‫‪9‬‬
‫ﻡ‪34 :74\4‬‬
‫‹@ @‬ ‫‪ jfl Ø‬‬‫‪ Ûa@ôfl‡yhÛ @bflèãŞ g‬‬ ‫ﺇِﻧﱠ َﻬﺎ َ ِﻹ ۡﺣﺪ َﻯ‪ۡ [...] 1‬ٱﻟ ُﻜﺒَ ِﺮﺕ‪،1‬‬ ‫ﺇِﻧﱠ َﻬﺎ َ ِﻹﺣْ ﺪ َﻯ ْﺍﻟ ُﻜﺒَ ِﺮ‬ ‫‪10‬‬
‫ﻡ‪35 :74\4‬‬
‫‹@ @‬ ‫“‬‫‪fl jfl ÜnÛ@a‹íč‰ãfl‬‬ ‫ِﻳﺮﺍ‪ 1‬ﻟّ ِۡﻠ َﺒﺸ َِﺮ‪،‬‬ ‫ﻧَﺬ ٗ‬ ‫ِﻳﺮﺍ ﻟ ِْﻠﺒَﺸ َِﺮ‬ ‫ﻧَﺬ ً‬ ‫‪11‬‬
‫ﻡ‪36 :74\4‬‬
‫‹@ @‬ ‫‚‪fl‬‬ ‫‡‪Ş dnfl ífl @ëc@flâ‬‬ ‫‪Ş Ô‬‬ ‫‪ nfl ífl @æc@áØäčß@bfl’@åflàÛč‬‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺷﺎ َء‪ ،‬ﻣِ ﻨﻜﻢۡ ‪ ،‬ﺃﻥ ﻳَﺘﻘﺪ َﱠﻡ ﺃ ۡﻭ ﻳَﺘَﺄﺧ َﺮ‪.‬‬ ‫َ‬ ‫‪1‬‬ ‫ﺕ‬
‫ُ‬ ‫ٓ‬ ‫ِﻟ َﻤﻦ َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ِﻟ َﻤ ْﻦ ﺷَﺎ َء ِﻣﻨﻜ ْﻢ ﺃﻥ ﻳَﺘﻘﺪ َﱠﻡ ﺃ ْﻭ ﻳَﺘ َﺄﺧ َﺮ‬
‫َ‬ ‫ْ‬ ‫ْ‬ ‫‪12‬‬
‫ﻡ‪37 :74\4‬‬
‫‪@ @òväfl îčçŠ‬‬ ‫‪fl @oflj‬‬ ‫×‪fl‬‬ ‫×‪ @bflàič @÷Ðflã@şÝ‬‬ ‫‬ ‫ﺴﺒَ ۡﺖ َﺭﻫِﻴﻨَﺔ ٌ‪،‬‬ ‫ﺲ ﺑِ َﻤﺎ َﻛ َ‬ ‫]‪ [---‬ﻛُ ﱡﻞ ﻧ َۡﻔ ِ ۢ‬ ‫ﺖ َﺭﻫِﻴﻨَﺔ ٌ‬ ‫ﺴﺒَ ْ‬ ‫ُﻛ ﱡﻞ ﻧَ ْﻔ ٍﺲ ﺑِ َﻤﺎ َﻛ َ‬ ‫ﻡ‪38 :74\4‬‬
‫‪@ @µ‬‬ ‫‪ àč îfl Ûa@flkz‬‬ ‫‪fl –c@bKÛg‬‬ ‫ﻴﻦﻡ‪،1‬‬ ‫ﺐ ۡٱﻟﻴَ ِﻤ ِ‬ ‫ﻻ ﺃَﺻۡ ٰ َﺤ َ‬ ‫ﺇِ ﱠ ٓ‬ ‫ﺎﺏ ْﺍﻟﻴَ ِﻤﻴ ِﻦ‬ ‫ﺻ َﺤ َ‬ ‫ﺇِ ﱠﻻ ﺃ َ ْ‬ ‫ﻡ‪39 :74\4‬‬
‫‪13‬‬

‫‪@ @æfl ìÛbflnfl ífl @oŞäu‬‬ ‫‪fl @ïčÏ‬‬ ‫ﺴﺎ ٓ َءﻟﻮﻥَ‬ ‫ُ‬ ‫ﺖ ﻳَﺘَ َ‬ ‫ٰ‬
‫ﻓِﻲ َﺟﻨﱠ ٖ‬ ‫ﺴﺎ َءﻟﻮﻥَ‬‫ُ‬ ‫ﺕ ﻳَﺘ َ َ‬ ‫ﻓِﻲ َﺟﻨﱠﺎ ٍ‬ ‫ﻡ‪40 :74\4‬‬
‫‪@ @µ‬‬‫‹ ‪fl ßč‬‬ ‫‪ v¾a@åÇ‬‬ ‫‪fl‬‬ ‫ﻋ ِﻦ ۡٱﻟ ُﻤ ۡﺠ ِﺮﻣِ ﻴﻦَ ‪:‬‬ ‫َ‬ ‫ﺠْﺮﻣِ ﻴﻦَ‬ ‫ﻋ ِﻦ ْﺍﻟ ُﻤ ِ‬ ‫َ‬ ‫ﻡ‪41 :74\4‬‬
‫ﺳﻘَ َﺮ‪3‬ﺕ‪1‬؟«‬ ‫ﺳﻠَ َﻜ ُﻜﻢۡ ﻓِﻲ َ‬ ‫» َﻣﺎ َ‬ ‫ﺳﻘَ َﺮ‬ ‫ﺳﻠَ َﻜ ُﻜ ْﻢ ﻓِﻲ َ‬ ‫َﻣﺎ َ‬ ‫ﻡ‪42 :74\4‬‬
‫‹@ @‬ ‫‪flÔ‬‬ ‫Ž‬ ‫‪fl @ïčÏ@áØØ‬‬ ‫Ž ‪ Ü‬‬ ‫‪fl @bflß‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪14‬‬

‫‪@ @µ‬‬‫—‪fl Ün‬‬ ‫‪fl ¾ a@flåßč @Ùãfl @áÛ@(aìÛbÓ‬‬ ‫ﺼﻠِّﻴﻦَ ﺕ‪،1‬‬ ‫َﻗﺎﻟُﻮﺍْ‪» :‬ﻟَﻢۡ ﻧَﻚُ ﻣِﻦَ ۡٱﻟ ُﻤ َ‬ ‫ﻗَﺎﻟُﻮﺍ ﻟَ ْﻢ ﻧَﻚُ ﻣِ ﻦَ ْﺍﻟ ُﻤ َ‬
‫ﺼﻠِّﻴ َﻦ‬ ‫ﻡ‪43 :74\4‬‬
‫‪15‬‬

‫ﺕ‪ (1‬ﺑَﺎﺳ َِﺮﺓ ٌ‪ :‬ﺟﻤﺪﺕ ﻣﻼﻣﺤﻪ ﻧﺘﻴﺠﺔ ﻣﻔﺎﺟﺄﺓ ﺳﺒﺒﺖ ﺍﻻﻧﺰﻋﺎﺝ‪.‬‬ ‫‪1‬‬

‫ﺕ‪ (1‬ﺃﺩﺑﺮ‪ :‬ﻭﻟﻰ ﻭﺃﻋﻄﻰ ﻗﻔﺎﻩ ﻟﻤﻦ ﻛﺎﻥ ﻳﻮﺍﺟﻪ‪.‬‬ ‫‪2‬‬

‫‪ (1‬ﻳ ُْﻮﺛ َ ُﺮ‪.‬‬ ‫‪3‬‬

‫ﺕ‪ (1‬ﺳﻘﺮ‪ :‬ﻟﻮﺡ ﺃﻭ ﺍﺫﺍﺏ‪ ،‬ﺃﻭ ﺍﺷﺘﺪ ﺣﺮﻩ ﻭﺃﺫﺍﻩ‪ ،‬ﺃﻭ ﺍﻧﻘﺾ ﻋﻠﻰ ﺷﻲء‪ .‬ﻭﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺳﻘﺮ ﺇﺳﻢ ﻟﺠﻬﻨﻢ‪.‬‬ ‫‪4‬‬

‫‪ (1‬ﻟَ ﱠﻮﺍ َﺣﺔً ♦ ﺕ‪ (1‬ﺳِﺤْ ٌﺮ ﻳُﺆْ ﺛ َ ُﺮ‪ :‬ﺳِﺤْ ٌﺮ ﻳُﺘﱠﺒَﻊ‪.‬‬ ‫‪5‬‬

‫‪ (1‬ﻋﺪﺓ ﻗﺮﺍءﺍﺕ ﻣﻨﻬﺎ‪ :‬ﺗِ ْﺴ َﻌﺔُ َﻋﺸ ََﺮ‪ ،‬ﺗِ ْﺴ َﻌﺔُ ﻭ َﻋ ْﺸ ُﺮ‪ ،‬ﺗِ ْﺴ َﻌﺔَ ﺃَ ْﻋﺸ َُﺮ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻋﻠَ ْﻴ َﻬﺎ ﺗِ ْﺴ َﻌﺔَ َﻋﺸ ََﺮ ]ﻣﻠ ًﻜﺎ[ – ﻛﻤﺎ ﺗﺸﻴﺮ ﺍﻵﻳﺔ ﺍﻟﻼﺣﻘﺔ‪.‬‬ ‫‪6‬‬

‫ﺎﺭ ﺇِ ﱠﻻ َﻣ َﻼﺋِ َﻜﺔً َﻭ َﻣﺎ َﺟﻌَ ْﻠﻨَﺎ ]ﺫﻛﺮ[ ﻋﺪﺗﻬﻢ ﺇِ ﱠﻻ ]ﻟﻐﺮﺽ ﻓﺘﻨﺔ ﺍﻟﺬﻳﻦ[ َﻛﻔ َُﺮﻭﺍ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،29‬ﺹ ‪314‬‬ ‫ﺎﺏ ﺍﻟ ﱠﻨ ِ‬
‫ﺻ َﺤ َ‬‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻣﺎ َﺟﻌَ ْﻠﻨَﺎ ﺃ َ ْ‬ ‫‪7‬‬

‫‪ (http://goo.gl/ht5XRn‬ﺕ‪ (2‬ﻳﻼﺣﻆ ﺍﻥ ﺍﻵﻳﺔ ‪ 31‬ﺧﺎﺭﺟﺔ ﻋﻦ ﻧﻈﺎﻡ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺼﻴﺮﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ‪ .‬ﻓﻬﻞ ﻫﻲ ﺣﻘًﺎ ﻣﻦ ﺃﺻﻞ ﺍﻟﻨﺺ ﺃﻡ ﺗﻌﻠﻴﻖ ﺃﺿﻴﻒ ﻻﺣﻘًﺎ ﻟﻠﻘﺮﺁﻥ؟ ﻭﻳﻼﺣﻆ ﺍﻥ‬
‫ِﻲ ﺇِ ﱠﻻ ِﺫ ْﻛ َﺮﻯ ﻟ ِْﻠﺒَﺸ َِﺮ ‪ -‬ﻓﻲ ﺁﺧﺮﻫﺎ ﺗﺬﻳﻴﻞ ﺃﺿﻴﻒ ﺇﻟﻰ ﺍﻵﻳﺔ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﺴﺠﻊ‪ ،‬ﻓﻬﻲ ﻻ ﺗﻀﻴﻒ ﺷﻴﺌًﺎ ﻟﻠﻤﻌﻨﻰ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﺇﺳﺤﻖ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻬﻞ ﻳﻮ ًﻣﺎ ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶ‬ ‫ﺟﻤﻠﺔ ‪َ -‬ﻭ َﻣﺎ ﻫ َ‬
‫ﻳﺰﻋﻢ ﻣﺤﻤﺪ ﺃﻥ ﺟﻨﻮﺩ ﷲ ﻳﻌﺬﺑﻮﻧﻜﻢ ﻓﻲ ﺍﻟﻨﺎﺭ ﺗﺴﻌﺔ ﻋﺸﺮ ﻭﺃﻧﺘﻢ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﺪﺩًﺍ ﺍﻓﻴﻌﺠﺰ ﻣﺎﺋﺔ ﺭﺟﻞ ﻣﻨﻜﻢ ﻋﻦ ﺭﺟﻞ ﻣﻨﻬﻢ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ .‬ﻭﻋﻦ ﺍﻟﺴﺪﻱ ﻗﺎﻝ ﻟﻤﺎ ﻧﺰﻟﺖ ﻋﻠﻴﻬﺎ ﺗﺴﻌﺔ ﻋﺸﺮ‬
‫ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﻗﺮﻳﺶ ﻳﺪﻋﻰ ﺃﺑﺎ ﺍﻷﺷﺪ ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶ ﻻ ﻳﻬﻮﻟﻨﻜﻢ ﺍﻟﺘﺴﻌﺔ ﻋﺸﺮ ﺃﻧﺎ ﺃﺩﻓﻊ ﻋﻨﻜﻢ ﺑﻤﻨﻜﺒﻲ ﺍﻷﻳﻤﻦ ﻋﺸﺮﺓ ﻭﺑﻤﻨﻜﺒﻲ ﺍﻷﻳﺴﺮ ﺍﻟﺘﺴﻌﺔ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫‪ِ (1‬ﺇﺫَﺍ ﺩَ َﺑ َﺮ‪ِ ،‬ﺇﺫَﺍ ﺃ َ ْﺩ َﺑ َﺮ ♦ ﺕ‪ (1‬ﺃﺩﺑﺮ‪ :‬ﻭﻟﻰ‪.‬‬ ‫‪8‬‬

‫ﺳﻔ ََﺮ ♦ ﺕ‪ (1‬ﺃ َ ْﺳﻔ ََﺮ‪ :‬ﺍﺿﺎء ﻭﺃﺷﺮﻕ‪.‬‬ ‫‪َ (1‬‬ ‫‪9‬‬

‫‪ (1‬ﻟَﺤْ ﺪَﻯ‪ِ ،‬ﺇ ْﺣﺪَﻯ ♦ ﺕ‪ْ (1‬ﺍﻟ ُﻜ َﺒﺮ‪ :‬ﺍﻟﻤﺼﺎﺋﺐ‪ :‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ِ :‬ﺇﻧﱠ َﻬﺎ َ ِﻹﺣْ ﺪَﻯ ]ﺍﻟﺪﻭﺍﻫﻲ‪ ،‬ﺃﻭ ﺍﻟﺒﻼﻳﺎ[ ْﺍﻟ ُﻜ َﺒ ِﺮ )ﺍﻟﻤﻨﺘﺨﺐ ‪ ،http://goo.gl/28JcsM‬ﺍﻟﺠﻼﻟﻴﻦ‬ ‫‪10‬‬

‫‪.(http://goo.gl/MgrtvI‬‬
‫ِﻳﺮ‪.‬‬
‫‪ (1‬ﻧَﺬ ٌ‬ ‫‪11‬‬

‫ِﻳﺮﺍ ﻟ ِْﻠﺒَﺸ َِﺮ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ » ِﻟ َﻤ ْﻦ ﺷَﺎ َء ِﻣ ْﻨ ُﻜ ْﻢ«‪.‬‬‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ »ﻧَﺬ ً‬ ‫‪12‬‬

‫ﻡ‪ (1‬ﻳﺴﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻋﺒﺎﺭﺓ ﺃﺻﺤﺎﺏ ﺍﻟﻴﻤﻴﻦ ﺃﻭ ﺃﺻﺤﺎﺏ ﺍﻟﻤﻴﻤﻨﺔ ﻭﻋﻜﺴﻬﺎ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻤﺎﻝ ﺃﻭ ﺃﺻﺤﺎﺏ ﺍﻟﻤﺸﺄﻣﺔ‪ .‬ﺗﺮﻯ ﺃﺳﻄﻮﺭﺓ ﻳﻬﻮﺩﻳﺔ ﺃﻥ ﺍﻟﻔﺮﺩﻭﺱ ﻋﻦ ﺍﻟﺠﺎﻧﺐ ﺍﻷﻳﻤﻦ ﻟﻠﺮﺏ‪ ،‬ﻭﺍﻟﺠﺤﻴﻢ‬ ‫‪13‬‬

‫ﺮﺵ َﻣﺠﺪِﻩ‪ ،‬ﻭﺗُﺤﺸ َُﺮ ﻟَﺪَﻳ ِﻪ َﺟﻤﻴ ُﻊ ﺍﻷ ُ َﻣﻢ‪،‬‬ ‫ِﺲ ﻋﻠﻰ َﻋ ِ‬ ‫ﻧﺴﺎﻥ ﻓﻲ َﻣﺠْ ﺪِﻩ‪ ،‬ﺗُﻮﺍ ِﻛﺒُﻪ َﺟﻤﻴ ُﻊ ﺍﻟﻤﻼﺋِﻜﺔ‪ ،‬ﻳَﺠﻠ ُ‬ ‫ﺍﻹ ِ‬ ‫ﻋﻦ ﺟﺎﻧﺒﻪ ﺍﻷﻳﺴﺮ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ ‪ .(7‬ﻗﺎﺭﻥ ﺃﻳﻀًﺎ‪» :‬ﻭﺇِﺫﺍ ﺟﺎ َء ﺇﺑﻦ ِ‬
‫ﻓﺮﺛﻮﺍ‬ ‫ﺑﺎﺭﻛَﻬﻢ ﺃَﺑﻲ‪ِ ،‬‬ ‫ﻭﺍﻟﺠﺪﺍ َء ﻋﻦ ﺷِﻤﺎﻟِﻪ‪ .‬ﺛ ُ ﱠﻢ ﻳَﻘﻮ ُﻝ ﺍﻟﻤ ِﻠﻚُ ﻟِﻠﱠﺬﻳﻦَ ﻋﻦ ﻳَﻤﻴﻨِﻪ‪» :‬ﺗ َﻌﺎﻟَﻮﺍ‪ ،‬ﻳﺎ َﻣﻦ َ‬ ‫ﺮﺍﻑ ﻋﻦ ﻳَﻤﻴﻨِﻪ ِ‬ ‫ﺍﻟﺠﺪﺍء‪ .‬ﻓﻴُﻘﻴ ُﻢ ﺍﻟﺨِ َ‬ ‫ﻋﻦ ِ‬‫ﺮﺍﻑ ِ‬ ‫ﺍﻟﺮﺍﻋﻲ ﺍﻟﺨِ َ‬ ‫ﻔﺼ ُﻞ ﱠ‬ ‫ﺾ‪ ،‬ﻛﻤﺎ ﻳَ ِ‬ ‫ﻀﻬﻢ ﻋﻦ ﺑَ ْﻌ ٍ‬ ‫ﻔﺼ ُﻞ ﺑَﻌ َ‬ ‫ﻓﻴَ ِ‬
‫ﻲ«‪ .‬ﻓﻴُﺠﻴﺒُﻪ‬ ‫ﻓﺠﺌﺘُﻢ ﺇِﻟَ ﱠ‬‫ﺳﺠﻴﻨًﺎ ِ‬ ‫ﺴﻮﺗُﻤﻮﻧﻲ‪ ،‬ﻭ َﻣﺮﻳﻀًﺎ ﻓﻌُﺪﺗُﻤﻮﻧﻲ‪ ،‬ﻭ َ‬ ‫ﺴﻘَﻴﺘُﻤﻮﻧﻲ‪ ،‬ﻭ ُﻛﻨﺖُ ﻏَﺮﻳﺒًﺎ ﻓﺂﻭﻳﺘُﻤﻮﻧﻲ‪ ،‬ﻭﻋُﺮﻳﺎﻧًﺎ ﻓَﻜ َ‬ ‫ﺍﻟ َﻤﻠﻜﻮﺕَ ﺍﻟ ُﻤﻌَﺪﱠ ﻟَ ُﻜﻢ َﻣﻨﺬُ ﺇِﻧﺸﺎءِ ﺍﻟﻌَﺎﻟَﻢ‪ :‬ﻷَﻧِّﻲ ُﺟﻌﺖُ ﻓﺄَﻁﻌَﻤﺘُﻤﻮﻧﻲ‪ ،‬ﻭ َﻋﻄِ ﺸﺖُ ﻓ َ‬
‫ﻓﺠﺌﻨﺎ ﺇِ َﻟﻴﻚَ ؟« ﻓﻴُﺠﻴﺒُ ُﻬ ُﻢ ﺍﻟ َﻤ ِﻠﻚ‪:‬‬‫ﺳﺠﻴﻨًﺎ ِ‬‫ﺴﻮﻧﺎﻙ؟ ﻭﻣﺘﻰ َﺭﺃ َﻳﻨﺎﻙَ ﻣﺮﻳﻀًﺎ ﺃَﻭ َ‬ ‫ﺴﻘﻴﻨﺎﻙ؟ ﻭﻣﺘﻰ ﺭﺃَﻳﻨﺎﻙَ ﻏﺮﻳﺒًﺎ ﻓﺂﻭﻳﻨﺎﻙ ﺃَﻭ ﻋُﺮﻳﺎﻧًﺎ ﻓ َﻜ َ‬ ‫ﺍﻷَﺑﺮﺍﺭ‪» :‬ﻳﺎ َﺭﺏّ ‪ ،‬ﻣﺘﻰ ﺭﺃَﻳﻨﺎﻙَ ﺟﺎﺋﻌًﺎ ﻓﺄَﻁﻌَ ْﻤﻨﺎﻙ ﺃَﻭ َﻋﻄﺸﺎﻥَ ﻓ َ‬
‫ﺎﺭ ﺍﻷَﺑَ ِﺪﻳﱠ ِﺔ ﺍﻟ ُﻤﻌﺪﱠﺓِ‬ ‫ﺸِﻤﺎﻝ‪» :‬ﺇِﻟﻴ ُﻜﻢ َﻋﻨِّﻲ‪ ،‬ﺃَﻳﱡﻬﺎ ﺍﻟ َﻤﻼﻋﻴﻦ‪ِ ،‬ﺇﻟﻰ ﺍﻟ ﱠﻨ ِ‬‫ﻋﻦ ﺍﻟ ّ‬
‫ِ‬ ‫ﺬﻳﻦَ‬ ‫ﱠ‬ ‫ِﻠ‬
‫ﻟ‬ ‫ُ‬
‫ﻝ‬ ‫ﻳﻘﻮ‬ ‫ﻢ‬
‫ﱠ‬ ‫ُ‬ ‫ﺛ‬ ‫«‪.‬‬ ‫ﻤﻮﻩ‬ ‫ُ‬ ‫ﺘ‬ ‫َﻌ‬ ‫ﻨ‬‫ﺻ‬‫َ‬ ‫ﻗﺪ‬ ‫ﻓﻠﻲ‬ ‫ﻐﺎﺭ‪،‬‬ ‫ﺼ‬
‫ّ‬ ‫ِ‬ ‫ﺍﻟ‬ ‫ء‬
‫ِ‬ ‫ُﻻ‬
‫ﺆ‬ ‫ﻫ‬ ‫ﺻﻨﻌﺘُﻢ ﺷَﻴﺌًﺎ ﻣِ ﻦ ﺫﻟﻚ ﻟِﻮﺍﺣِ ٍﺪ ﻣِﻦ ﺇِﺧﻮﺗﻲ‬ ‫»ﺍﻟ َﺤ ﱠﻖ ﺃَﻗﻮ ُﻝ ﻟَﻜﻢ‪ُ :‬ﻛﻠﱠﻤﺎ َ‬
‫ﺳﺠﻴﻨًﺎ ﻓﻤﺎ ﺯُ ﺭﺗُﻤﻮﻧﻲ«‪ .‬ﻓﻴُﺠﻴﺒُﻪ ﻫﺆﻻءِ ﺃﻳﻀًﺎ‪:‬‬ ‫ﺳﻘَﻴﺘُﻤﻮﻧﻲ‪ ،‬ﻭ ُﻛﻨﺖُ ﻏَﺮﻳﺒًﺎ ﻓﻤﺎ َﺁﻭﻳﺘُﻤﻮﻧﻲ‪ ،‬ﻭﻋُﺮﻳﺎﻧًﺎ ﻓﻤﺎ ﻛَﺴﻮﺗُﻤﻮﻧﻲ‪ ،‬ﻭ َﻣﺮﻳﻀًﺎ ﻭ َ‬ ‫ﺑﻠﻴﺲ ﻭﻣﻼﺋِ َﻜﺘِﻪ ِﻷﻧِّﻲ ُﺟﻌﺖُ ﻓَﻤﺎ ﺃَﻁﻌَﻤﺘُﻤﻮﻧﻲ‪ ،‬ﻭ َﻋﻄِ ﺸﺖُ ﻓﻤﺎ َ‬ ‫ِﻹ َ‬
‫ﺼﻐﺎﺭ ﻓَﻠﻲ ﻟﻢ‬ ‫»ﻳﺎ َﺭﺏّ ‪ ،‬ﻣﺘﻰ َﺭﺃَﻳﻨﺎﻙَ ﺟﺎﺋﻌًﺎ ﺃَﻭ َﻋﻄﺸﺎﻧًﺎ‪ ،‬ﻏَﺮﻳﺒًﺎ ﺃَﻭ ﻋُﺮﻳﺎﻧًﺎ‪ ،‬ﻣﺮﻳﻀًﺎ ﺃَﻭ ﺳﺠﻴ ًﻨﺎ‪ ،‬ﻭﻣﺎ ﺃَﺳ َﻌ ْﻔﻨﺎﻙ؟« ﻓﻴُﺠﻴﺒُﻬﻢ‪» :‬ﺍﻟ َﺤ ﱠﻖ ﺃَﻗﻮ ُﻝ ﻟَﻜﻢ‪ :‬ﺃَﻳﱠﻤﺎ َﻣ ﱠﺮﺓٍ ﻟﻢ ﺗ َﺼﻨَﻌﻮﺍ ﺫﻟﻚ ﻟِﻮﺍﺣِ ٍﺪ ﻣِ ﻦ ﻫﺆُﻻءِ ﺍﻟ ِ ّ‬
‫ﺑﺮﺍﺭ ﺇِﻟﻰ ﺍﻟ َﺤﻴﺎﺓِ ﺍﻷَﺑ ِﺪﻳﱠﺔ« )ﻣﺘﻰ ‪.(46-31 :25‬‬ ‫ﻱ‪ ،‬ﻭﺍﻷ َ ُ‬ ‫ﺏ ﺍﻷَﺑﺪ ّ‬ ‫ﺗ َﺼﻨَﻌﻮﻩ«‪ .‬ﻓﻴَﺬﻫَﺐُ ﻫﺆُﻻ ِء ِﺇﻟﻰ ﺍﻟﻌَﺬﺍ ِ‬
‫ﺻﻘ ََﺮ ♦ ﺕ‪ (1‬ﺳﻘﺮ‪ :‬ﻟﻮﺡ ﺃﻭ ﺍﺫﺍﺏ‪ ،‬ﺃﻭ ﺍﺷﺘﺪ ﺣﺮﻩ ﻭﺃﺫﺍﻩ‪ ،‬ﺃﻭ ﺍﻧﻘﺾ ﻋﻠﻰ ﺷﻲء‪ .‬ﻭﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺳﻘﺮ ﺇﺳﻢ ﻟﺠﻬﻨﻢ‪.‬‬ ‫ﺳﻠَ َﻜﻚَ ‪َ 3‬‬
‫(‬ ‫‪ (1‬ﻳﺎ ﻓﻼﻥ َﻣﺎ‪ ،‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻤﺮء َﻣﺎ ‪َ (2‬‬ ‫‪14‬‬

‫ﺼﻠِّﻴﻦَ «‪» :‬ﻟَ ْﻢ ﻧَﻚُ ﻣِ ْﻦ ﺃَﺗْﺒَﺎﻉِ ﺍﻷﺋﻤﺔ« )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪.(419‬‬ ‫ﺕ‪ (1‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪» :‬ﻟَ ْﻢ ﻧَﻚُ ﻣِ ﻦَ ْﺍﻟ ُﻤ َ‬ ‫‪15‬‬

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 ‫‪@ @µ‬‬‫‪fl Ø‬‬ ‫‪č č¾a@ŽáÈ‬‬ ‫‪č İŽã@Ùãfl @áÛëfl‬‬ ‫ﻤِﺴﻜِﻴﻦَ ‪،‬‬ ‫َﻭ َﻟﻢۡ ﻧَﻚُ ﻧُ ۡﻄ ِﻌ ُﻢ ۡٱﻟ ۡ‬ ‫ﻄ ِﻌ ُﻢ ْﺍﻟﻤِ ْﺴﻜِﻴﻦَ‬ ‫َﻭﻟَ ْﻢ ﻧَﻚُ ﻧُ ْ‬ ‫ﻡ‪44 :74\4‬‬
‫‪@ @µ‬‬ ‫› ‪fl‬‬ ‫×‪č öč b©a@flÉßfl @Ž쎃ãfl @bŞä‬‬ ‫‪ ëfl‬‬ ‫ِﻀﻴﻦَ ‪،‬‬ ‫ﻮﺽ َﻣ َﻊ ۡٱﻟ َﺨﺎٓﺋ ِ‬ ‫َﻭ ُﻛﻨﱠﺎ ﻧَ ُﺨ ُ‬ ‫ِﻀﻴﻦَ‬ ‫ِ‬ ‫ﺋ‬ ‫َﺎ‬ ‫ﺨ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻊ‬‫َﻭ ُﻛﻨﱠﺎ ﻧَ ُﺨ ُ َ َ‬
‫ﻣ‬ ‫ﻮﺽ‬ ‫ﻡ‪45 :74\4‬‬
‫‪@ @å íğ‡Ûa@âìflîič @Žl‰‬‬ ‫‪ğ Ø‬‬ ‫×‪ ㎠@bŞä‬‬ ‫‪ ëfl‬‬ ‫ِﻳﻦ‪،‬‬‫ِ‬ ‫ّ‬ ‫ﺪ‬‫ٱﻟ‬ ‫ﻡ‬ ‫َﻭ ُﻛﻨﱠﺎ ﻧُ َﻜﺬِّﺏُ ِ َ ۡ ِ‬
‫ﻮ‬ ‫ﻴ‬ ‫ﺑ‬ ‫ِﻳﻦ‬
‫ِ‬ ‫ّ‬ ‫ﺪ‬ ‫ﺍﻟ‬ ‫َﻭ ُﻛﻨﱠﺎ ﻧُ َﻜﺬِّﺏُ ِﺑﻴَ ْﻮ ِﻡ‬ ‫ﻡ‪46 :74\4‬‬
‫‪@ @µ‬‬‫‪Ž Ô‬‬ ‫‪č îfl Ûa@bfläîflmc @óŞny‬‬ ‫‪fl‬‬ ‫«‪.‬‬ ‫ﺕ‪1‬‬
‫ﻴﻦُ‬ ‫َﺣﺘ ﱠ ٰ ٓﻰ ﺃَﺗ َٰﯨﻨَﺎ ۡٱﻟﻴَ ِﻘ‬ ‫َﺣﺘﱠﻰ ﺃَﺗ َﺎﻧَﺎ ْﺍﻟﻴَ ِﻘﻴﻦُ‬ ‫‪1‬‬
‫ﻡ‪47 :74\4‬‬
‫‪@ @µ‬‬ ‫‪fl È‬‬ ‫“ ‪č Ðč‬‬
‫‪Ş Ûa@òÈ‬‬‫’ ‪fl Ð‬‬‫‪fl @áŽèÈ‬‬ ‫‪Ž Ð äflm@bflàÏ‬‬‫‬ ‫ﱠ‬ ‫ٰ‬
‫ﺷﻔَﻌَﺔ ٱﻟﺸ ِﻔﻌِﻴﻦَ‪.‬‬ ‫ُ‬ ‫ٰ‬ ‫ﻓَ َﻤﺎ ﺗ َﻨﻔَﻌُ ُﻬﻢۡ َ‬ ‫ﱠ‬
‫ﻋﺔ ﺍﻟﺸﺎﻓِﻌِﻴ َﻦ‬ ‫ُ‬ ‫ﺷﻔَﺎ َ‬ ‫ﻓَ َﻤﺎ ﺗ َ ْﻨﻔَﻌُ ُﻬ ْﻢ َ‬ ‫ﻡ‪48 :74\4‬‬
‫‪@ @µ‬‬‫‪fl š‬‬ ‫‹ ‪č‬‬ ‫‹‪ ÈŽß@čñ‬‬ ‫×‪fl‬‬ ‫‪č ‰ŞnÛa@åÇ‬‬ ‫‪fl @áŽèÛ @bflàÏ‬‬‫‬ ‫ﺿﻴﻦَ ‪،‬‬ ‫ﻋ ِﻦ ٱﻟﺘﺬﻛ َِﺮﺓِ ُﻣﻌۡ ِﺮ ِ‬ ‫ۡ‬ ‫ﱠ‬ ‫ﻓَ َﻤﺎ ﻟَ ُﻬﻢۡ َ‬ ‫ﺿﻴ َﻦ‬ ‫ﻋ ِﻦ ﺍﻟﺘﺬﻛ َِﺮﺓِ ُﻣ ْﻌ ِﺮ ِ‬ ‫ْ‬ ‫ﱠ‬ ‫ﻓَ َﻤﺎ ﻟَ ُﻬ ْﻢ َ‬ ‫ﻡ‪49 :74\4‬‬
‫‪@ @ñfl‹Ðč äflnşß@‹Žày‬‬ ‫×‪Ž @áŽèãŞ d‬‬‫‬ ‫ﱡﻣ ۡﺴﺘ َﻨﻔ َِﺮ ‪ٞ‬ﺓ ‪،‬‬
‫‪2‬‬ ‫‪1‬ﺕ‪1‬‬
‫ﻛَﺄَﻧﱠ ُﻬﻢۡ ُﺣ ُﻤ ‪ٞ‬ﺮ‬ ‫ﺴﺘ َ ْﻨﻔ َِﺮﺓ ٌ‬ ‫ﻛَﺄَﻧﱠ ُﻬ ْﻢ ُﺣ ُﻤ ٌﺮ ُﻣ ْ‬ ‫‪2‬‬
‫ﻡ‪50 :74\4‬‬
‫ۢ ﺕ‪1‬‬
‫‪@ @ñčŠ‬‬ ‫‪fl ìfl Ó@åčß@pŞ‹Ï‬‬ ‫‬ ‫ﻓَ ﱠﺮ ۡﺕ ﻣِﻦ ﻗَ ۡﺴ َﻮ َﺭﺓِ ؟‬ ‫ﻣِﻦ ﻗَﺴ َْﻮ َﺭﺓٍ‬ ‫ﺕ ْ‬ ‫ﻓَ ﱠﺮ ْ‬ ‫‪3‬‬
‫ﻡ‪51 :74\4‬‬
‫×‪@óflmûŽí@æc@áŽèäğß@ð‹ßa@şÝ‬‬ ‫‪ @Ž‡í‹íŽ @Ýfli‬‬ ‫ٗ ‪1‬‬
‫ﺻ ُﺤﻔﺎ‬‫ﻱ ٕ ِ ّﻣ ۡﻨ ُﻬﻢۡ ﺃَﻥ ﻳ ُۡﺆﺗ َٰﻰ ُ‬ ‫ﺑَﻞ ﻳ ُِﺮﻳ‪2‬ﺪ ُ ُﻛ ﱡﻞ ٱﻣۡ ِﺮ ٖ‬
‫ۡ‬ ‫ﺉ ِﻣ ْﻨ ُﻬ ْﻢ ﺃ َ ْﻥ ﻳُﺆْ ﺗ َﻰ‬ ‫ﺍﻣ ِﺮ ٍ‬ ‫ﺑَ ْﻞ ﻳ ُِﺮﻳﺪ ُ ُﻛ ﱡﻞ ْ‬ ‫‪4‬‬
‫ﻡ‪52 :74\4‬‬
‫“‹‪@ @ñfl‬‬ ‫–‪Ş äfl ßş @bÐŽz‬‬‫‪Ž‬‬ ‫ﺸ َﺮ ٗﺓ ‪.‬‬‫ﱡﻣﻨَ ﱠ‬ ‫ﺻ ُﺤﻔًﺎ ُﻣﻨَ ﱠ‬
‫ﺸ َﺮﺓ ً‬ ‫ُ‬
‫‹ ‪@ @ñ‬‬
‫‚‪fl‬‬ ‫×‪č þa@flæìÏbflƒífl @bKÛ@Ýfli@bKÜ‬‬ ‫‬ ‫ﻛ ﱠَﻼ! ﺑَﻞ ﱠﻻ ﻳَﺨَﺎﻓُﻮﻥَ ‪ۡ 1‬ٱﻷٓﺧِ َﺮﺓ َ‪.‬‬ ‫ﻛ ﱠَﻼ ﺑَ ْﻞ َﻻ ﻳَﺨَﺎﻓُﻮ َﻥ ْﺍﻵَﺧِ َﺮﺓ َ‬ ‫‪5‬‬
‫ﻡ‪53 :74\4‬‬
‫׋‪@ @ñfl‬‬ ‫×‪č ‰flm@ŽéãŞ g@bKÜ‬‬ ‫‬ ‫َﻼ! ﺇِﻧﱠ ۥﻪ ُ ﺗ َۡﺬﻛ َِﺮ ‪ٞ‬ﺓ‪.‬‬ ‫ﻛﱠٓ‬ ‫ﻛ ﱠَﻼ ﺇِﻧﱠﻪ ُ ﺗَﺬْﻛ َِﺮﺓ ٌ‬ ‫ﻡ‪54 :74\4‬‬
‫‹‪@ @êŽ‬‬ ‫×‪fl‬‬ ‫ˆ ‬ ‫‪fl @bfl’@åflàÏ‬‬ ‫‬ ‫ﺷﺎ ٓ َء‪ ،‬ﺫَﻛ ََﺮﻩُۥ‪.‬‬ ‫ﻓَ َﻤﻦ َ‬ ‫ﻓَ َﻤ ْﻦ ﺷَﺎ َء ﺫَﻛ ََﺮ ُﻩ‬ ‫ﻡ‪55 :74\4‬‬
‫׋‪@ŽÝçc@flìçŽ @ŽéÜK Ûa@bfl“ífl @æc@bKÛg@flæëŽ‬‬ ‫‪ ‰flí@bflßëfl‬‬ ‫ٱ¡ُ‪.‬‬ ‫َﻭ َﻣﺎ ﻳَ ۡﺬ ُﻛ ُﺮﻭﻥَ ‪[...] 1‬ﺕ‪ ،1‬ﺇِ ﱠﻻٓ ﺃَﻥ ﻳَ َ‬
‫ﺸﺎ ٓ َء ﱠ‬ ‫} ُ ﻫ َُﻮ ﺃ َ ْﻫ ُﻞ‬
‫َﻭ َﻣﺎ ﻳَﺬْ ُﻛ ُﺮﻭﻥَ ﺇِ ﱠﻻ ﺃ َ ْﻥ ﻳَﺸَﺎ َء ﱠ‬ ‫‪6‬‬
‫ﻡ‪56 :74\4‬‬
‫‹‪@ @ñč‬‬
‫‪fl Ðč ̾a@ŽÝçcëfl @ôflìÔŞnÛa‬‬ ‫~ ﻫ َُﻮ ﺃ َ ۡﻫ ُﻞ ٱﻟﺘ ﱠ ۡﻘ َﻮ ٰﻯ‪َ ،‬ﻭﺃ َ ۡﻫ ُﻞ ۡٱﻟ َﻤ ۡﻐﻔ َِﺮﺓِﺕ‪.2‬‬ ‫ﺍﻟﺘ ﱠ ْﻘ َﻮﻯ َﻭﺃ َ ْﻫ ُﻞ ْﺍﻟ َﻤ ْﻐﻔ َِﺮﺓِ‬

‫‪ 1\5‬ﺳﻮﺭﺓ ﺍﻟﻔﺎﺗﺤﺔ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 7‬ﻣﻜﻴﺔ‬
‫‪7‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬‫ِﺑ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪8‬‬
‫ﻡ‪1 :1\5‬‬
‫‪@ @µ‬‬‫‪fl àč Ü È‬‬
‫‪fl Ûa@ğlŠ‬‬ ‫‪fl @čéÜK Ûč@Ž‡à¨a‬‬ ‫ۡٱﻟ َﺤﻤۡ ﺪ ُ‪ ِ 1‬ﱠ¡ِ‪َ ،‬ﺭﺏّ ِ ۡٱﻟ ٰﻌَﻠَ ِﻤﻴﻦَ ﻡ‪،1‬‬ ‫ْﺍﻟ َﺤ ْﻤﺪ ُ ِ ﱠ¡ِ َﺭﺏّ ِ ْﺍﻟﻌَﺎﻟَﻤِ ﻴﻦَ‬ ‫‪9‬‬
‫ﻡ‪2 :1\5‬‬
‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬
‫‪Ş Ûa‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪،‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،1‬ﱠ‬
‫ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺎﻥ ﱠ‬ ‫ﺍﻟﺮﺣْ َﻤ ِ‬‫ﱠ‬ ‫‪10‬‬
‫ﻡ‪3 :1\5‬‬
‫ِﻳﻦ‪.‬‬‫ٰ َﻣﻠِﻚِ ]‪َ [...‬ﻳ ۡﻮ ِﻡ ٱﻟﺪّ ِ‬ ‫ِﻳﻦ‬ ‫ّ‬ ‫ﺪ‬ ‫ﺍﻟ‬ ‫ﻡ‬‫َﻣﺎﻟِﻚِ ﻳَ ْﻮ ِ‬ ‫ﻡ‪4 :1\5‬‬
‫ﺕ‪1‬‬
‫ِ‬
‫‪2‬‬ ‫‪1‬‬
‫‪@ @å íğ‡Ûa@âìflí@čÙÜč ßfl‬‬ ‫‪11‬‬

‫‪@ @µ‬‬
‫‪Ž È‬‬‫‪č nfl flã@ÚbŞígëfl @Ž‡jŽ Èflã@ÚbŞíg‬‬ ‫ﺇِﻳﱠﺎﻙَ ‪1‬ﺕ‪ 1‬ﻧَﻌۡ ﺒُﺪ ُ‪َ ،2‬ﻭﺇِﻳﱠﺎﻙَ ‪3‬ﺕ‪ 1‬ﻧَﺴۡ ﺘَﻌِﻴﻦ‪.4‬‬ ‫ﺇِﻳﱠﺎﻙَ ﻧَ ْﻌﺒُﺪ ُ َﻭﺇِﻳﱠﺎﻙَ ﻧَ ْﺴﺘَﻌِﻴ ُﻦ‬ ‫‪12‬‬
‫ﻡ‪5 :1\5‬‬
‫ﺼ ٰ َﺮ َ ۡ‬ ‫ۡ‬ ‫ﻁ ْﺍﻟ ُﻤ ْ‬ ‫ﺼ َﺮﺍ َ‬ ‫ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟ ِ ّ‬
‫‪،‬‬ ‫ﻁ ٱﻟ ُﻤ ۡﺴﺘَﻘ َ‬
‫ِﻴﻢ‬ ‫ٱﻫ ِﺪﻧَﺎ‪[...] 1‬ﺕ‪ 1‬ٱﻟ ِ ّ‬ ‫ﺴﺘَﻘ َ‬
‫ِﻴﻢ‬ ‫ﻡ‪6 :1\5‬‬
‫‪@ @á‬‬
‫‹‪fl îčÔnfl ¾a@Â‬‬ ‫—‪fl‬‬ ‫‡‪ğ Ûa@bflã‬‬ ‫‪č ça‬‬ ‫‪1‬ﻡ‪1‬ﺕ‪2‬‬ ‫‪13‬‬

‫‪@Ë‬‬
‫‪ @áèîÜÇ‬‬
‫‹‪fl @floàflÈãc@flåíč‰ÛKa@Â‬‬ ‫–‪fl‬‬
‫‪č‬‬ ‫َ‬
‫ﻋﻠ ۡﻴ ِﻬﻢۡ ‪ ،‬ﻏ َۡﻴ ِﺮ‬ ‫ۡ‬ ‫َ‬ ‫‪1‬‬ ‫ﱠ‬
‫ﺻ ٰ َﺮﻁ ٱﻟﺬِﻳﻦَ ﺃﻧﻌَﻤۡ ﺖَ َ‬‫َ‬ ‫ِ‬ ‫ﻏﻴ ِْﺮ‬ ‫َ‬
‫ﻋﻠ ْﻴ ِﻬ ْﻢ َ‬ ‫ﻁ ﺍﻟﱠﺬِﻳﻦَ ﺃ ْﻧﻌَﻤْﺖَ َ‬
‫َ‬ ‫ﺻ َﺮﺍ َ‬ ‫ِ‬
‫‪14‬‬
‫ﻡ‪7 :1\5‬‬
‫ﻋﻠَ ۡﻴ ِﻬﻢۡ ‪َ ،‬ﻭ َﻻ‪[...] 2‬‬ ‫ﺏ َ‬ ‫]‪ۡ [...‬ٱﻟ َﻤ ۡﻐﻀُﻮ ِ‬ ‫ّ‬
‫ﺏ ﻋَﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﺍﻟﻀﱠﺎﻟِﻴﻦَ‬ ‫ْﺍﻟ َﻤ ْﻐﻀُﻮ ِ‬
‫ﺕ‪1‬‬ ‫ﺕ‪1‬‬
‫‪@ @µ‬‬
‫‪fl ÛnbŞ›Ûa@bÛëfl @áèîÜÇ‬‬ ‫‪fl @čl쎛̾a‬‬
‫ﻀﺎٓﻟِّﻴﻦَ ‪3‬ﻡ‪1‬ﺕ‪.1‬‬
‫ٱﻟ ﱠ‬

‫ﺕ‪ْ (1‬ﺍﻟﻴَﻘِﻴﻦُ‪ :‬ﺍﻟﻤﻮﺕ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/8cHZXh‬‬ ‫‪1‬‬

‫‪ُ (1‬ﺣ ْﻤ ٌﺮ ‪ُ (2‬ﻣ ْﺴﺘ َ ْﻨﻔ ََﺮﺓ ٌ ♦ ﺕ‪ُ (1‬ﺣ ُﻤﺮ‪ :‬ﺟﻤﻊ ﺣﻤﺎﺭ؛ ُﻣ ْﺴﺘ َ ْﻨﻔ َِﺮﺓ ٌ‪ :‬ﻓﺰﻋﺔ ﻣﺸﺮﺩﺓ‪.‬‬ ‫‪2‬‬

‫ﺕ‪ (1‬ﻗَﺴ َْﻮ َﺭﺓ‪ :‬ﺃﺳﺪ‪ .‬ﻓﺴﺮ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻋﺘﻤﺎﺩًﺍ ﻋﻠﻰ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺑﻤﻌﻨﻰ ﺣﻤﺎﺭ ﻣﻘﺼﺮ‪ ،‬ﺿﻌﻴﻒ )‪ Luxenberg‬ﺹ ‪ ،(63-60‬ﻓﻴﻜﻮﻥ ﺍﻟﻤﻌﻨﻰ ﺣﻤﻴﺮ ﺗﻬﺮﺏ ﻣﻦ ﺣﻤﺎﺭ ﺿﻌﻴﻒ ﻻ‬ ‫‪3‬‬

‫ﻳﻤﺜﻞ ﺗﻬﺪﻳﺪًﺍ ﻟﻬﺎ‪.‬‬

‫ﺻ ْﺤﻔًﺎ ‪ُ (2‬ﻣ ْﻨﺸ ََﺮﺓ ً‪.‬‬ ‫‪ُ (1‬‬ ‫‪4‬‬

‫‪ (1‬ﺗَﺨَﺎﻓُﻮﻥَ‪.‬‬ ‫‪5‬‬

‫‹ُ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ (428‬ﺕ‪ (2‬ﺃ َ ْﻫ ُﻞ ﺍﻟﺘﱠ ْﻘ َﻮﻯ َﻭﺃ َ ْﻫ ُﻞ ْﺍﻟ َﻤ ْﻐﻔ َِﺮﺓِ‪ :‬ﺃﻫﻞ ﺃﻥ ﻳﺘﻘﻴﻪ ﻋﺒﺎﺩﻩ‬ ‫‪ (1‬ﺗ َ ْﺬ ُﻛ ُﺮﻭ َﻥ‪َ ،‬ﻳﺬﱠ ﱠﻛ ُﺮﻭ َﻥ‪ ،‬ﺗَﺬﱠ ﱠﻛ ُﺮﻭ َﻥ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻣﺎ َﻳ ْﺬ ُﻛ ُﺮﻭﻥَ ]ﺷﻴﺌًﺎ[ ِﺇ ﱠﻻ ﺃ َ ْﻥ َﻳﺸَﺎ َء ﱠ‬ ‫‪6‬‬

‫ﻭﺻﺎﺣﺐ ﺍﻟﻤﻐﻔﺮﺓ‪.‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﻣﻮﻗﻌﻬﺎ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻘًﺎ ﻟﻠﺘﺮﺗﻴﺐ ﺍﻟﻌﺎﺩﻱ‪ .‬ﻋﻨﺎﻭﻳﻦ ﺃﺧﺮﻯ‪ :‬ﻓﺎﺗﺤﺔ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﺃﻡ ﺍﻟﻜﺘﺎﺏ ‪ -‬ﺃﻡ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺴﺒﻊ ﺍﻟﻤﺜﺎﻧﻲ ‪ -‬ﺍﻟﻮﺍﻓﻴﺔ ‪ -‬ﺍﻟﻜﻨﺰ ‪-‬‬ ‫‪7‬‬

‫ﺍﻟﻜﺎﻓﻴﺔ ‪ -‬ﺍﻷﺳﺎﺱ ‪ -‬ﺍﻟﻨﻮﺭ ‪ -‬ﺍﻟﺤﻤﺪ ‪ -‬ﺍﻟﺸﻜﺮ ‪ -‬ﺍﻟﺤﻤﺪ ﺍﻷﻭﻟﻰ ‪ -‬ﺍﻟﺤﻤﺪ ﺍﻟﻘﺼﺮﻯ ‪ -‬ﺍﻟﺮﺍﻗﻴﺔ ‪ -‬ﺍﻟﺸﻔﺎء ‪ -‬ﺍﻟﺸﺎﻓﻴﺔ ‪ -‬ﺍﻟﺼﻼﺓ ‪ -‬ﺍﻟﺪﻋﺎء ‪ -‬ﺍﻟﺴﺆﺍﻝ ‪ -‬ﺗﻌﻠﻴﻢ ﺍﻟﻤﺴﺌﻠﺔ ‪ -‬ﺍﻟﻤﻨﺎﺟﺎﺓ ‪ -‬ﺍﻟﺘﻔﻮﻳﺾ‪.‬‬
‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪ .96\1‬ﻫﻨﺎﻙ ﺟﺪﻝ ﺣﻮﻝ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻡ ﻻ‪ .‬ﻓﺈﺫﺍ ﺍﻋﺘﺒﺮﻧﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻛﻼﻡ ﷲ‪ ،‬ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻤﺎﺕ ﻫﺬﻩ‬ ‫‪8‬‬

‫ﻭﺗﻀﺮﻉ ﻟﻌﻮﻧﻪ‪ .‬ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻟﻢ ﻳﺪﺭﺟﻬﺎ ﻓﻲ ﻣﺼﺤﻔﻪ )ﺍﻧﻈﺮ ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ(‬ ‫ّ‬ ‫ﺍﻟﺴﻮﺭﺓ ﻛﻠﻤﺎﺕ ﷲ‪ ،‬ﺫﻟﻚ ﺃﻧﻬﺎ ﺗﺘﺄﻟﻒ ﻣﻦ ﺣﻤ ٍﺪ {‪ ،‬ﻭﺛﻨﺎء ﻋﻠﻴﻪ‪،‬‬
‫‪ (1‬ﺍﻟﺤﻤﺪِ‪ ،‬ﺍﻟﺤﻤﺪَ ♦ ﻡ( ﺍﻟﻤﻘﺎﺑﻞ ﺍﻟﻌﺒﺮﻱ ﻟﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻮ »ﻣﻠﻴﺦ ﻋﻮﻟﻤﻴﻢ« ﻭﺗﺮﺟﻤﺘﻬﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ »ﻣﻠﻚ ﺍﻟﺪﻫﻮﺭ« )ﻭﻧﺠﺪﻫﺎ ﻓﻲ ﻁﻮﺑﻴﺎ ‪ 6 :13‬ﻭ‪ 10‬ﻭ‪ 13‬ﻭﺗﻴﻤﻮﺛﺎﻭﺱ ﺍﻷﻭﻟﻰ ‪ .(17 :1‬ﻭﻗﺪ‬ ‫‪9‬‬

‫ﻋﺮﻑ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺑﺄﺟﻨﺎﺱ ﺍﻟﺨﻠﻖ‪.‬‬

‫ﺍﻟﺮﺣْ َﻤﺎﻥُ‪.‬‬ ‫ﺍﻟﺮ ْﺣ َﻤﺎﻥَ ‪ ،‬ﱠ‬ ‫‪ (1‬ﱠ‬ ‫‪10‬‬

‫ﻣِﻠﻚِ ‪َ ،‬ﻣ ِﻠﻜِﻲ‪ ،‬ﻣﻠﻴﻚِ ‪ (2 .‬ﻳَ ْﻮ َﻡ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻣﺎﻟﻚ ]ﺍﻷﻣﻮﺭ[ ﻳﻮﻡ ﺍﻟﺪﻳﻦ )ﺍﻟﺒﻴﻀﺎﻭﻱ‬ ‫‪َ (1‬ﻣﻠِﻚَ ‪َ ،‬ﻣ ِﻠﻚُ ‪َ ،‬ﻣﻠِﻚِ ‪َ ،‬ﻣ ِﻠ ًﻜﺎ‪َ ،‬ﻣ ْﻠﻚِ ‪َ ،‬ﻣﺎﻟِﻚَ ‪َ ،‬ﻣﻠَﻚَ ‪َ ،‬ﻣﺎ ِﻟﻚٌ ‪َ ،‬ﻣ ﱠﻼﻙ‪ْ ،‬‬ ‫‪11‬‬

‫‪.(http://goo.gl/3bjqMg‬‬
‫‪ (1‬ﺃَﻳﱠﺎﻙَ ‪ِ ،‬ﻫﻴﱠﺎﻙَ ‪َ ،‬ﻫﻴﱠﺎﻙَ ‪ ،‬ﺇِﻳَﺎﻙَ ‪ (2‬ﻳَ ْﻌﺒُﺪْ‪ ،‬ﻳِ ْﻌﺒُﺪُ‪ ،‬ﻳُﻌْﺒﺪُ ‪َ (3‬ﻭﺇِﻳَﺎﻙَ ‪َ ،‬ﻭﻳﱠﺎﻙَ ‪ ،‬ﻭﺇِﻳﱠﺎﻙَ ‪ (4‬ﻧِ ْﺴﺘَﻌِﻴﻦُ‪َ ،‬ﻧ ْﺴﺘَﻌِﻴﻨُﻮ ♦ ﺕ‪ (1‬ﻳﺮﻯ ‪ Sawma‬ﺍﻥ ﻛﻠﻤﺔ »ﺍﻳﺎﻙ« ﻣﻦ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺗﻌﻨﻲ »ﺃﻳﻦ ﺍﻧﺖ؟« ﻓﻔﻲ ﺳﻔﺮ‬ ‫‪12‬‬

‫ﺍﻹﻧﺴﺎﻥَ ﻭﻗﺎ َﻝ ﻟﻪ‪ :‬ﺃَﻳﻦَ ﺃ َ ْﻧﺖَ ؟« )ﺗﻜﻮﻳﻦ ‪ .(9 :3‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﺇﻥ ﻗﺮﺃﺕ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ‪ :‬ﺃﻳﻦ ﺍﻧﺖ ﻟﻨﻌﺒﺪﻙ ﻭﺃﻳﻦ ﺍﻧﺖ ﻟﻨﺴﺘﻌﻴﻦ ﺑﻚ ) ‪Sawma,‬‬ ‫ﺍﻹﻟﻪُ ِ‬
‫ﺍﻟﺮﺏﱡ ِ‬ ‫ﺍﻟﺘﻜﻮﻳﻦ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ ﻧﻘﺮﺃ‪» :‬ﻓﻨﺎﺩﻯ ﱠ‬
‫‪.(p. 119‬‬
‫ﻻﺳﺘِﻘﺎ َﻣ ِﺔ ﺍْﻫﺪِﻧﻲ« )ﻣﺰﺍﻣﻴﺮ ‪:27‬‬ ‫ﻋﻠّ ِْﻤﻨﻲ ﻭ َ‬
‫ﺳﺒﻴ َﻞ ﺍ ْ‬ ‫ﺳﺒُﻠَﻚَ ﻋﻠّ ِْﻤﻨﻲ« )ﻣﺰﺍﻣﻴﺮ ‪(4 :25‬؛ » َ‬
‫ﻁﺮﻳﻘَﻚَ ﻳﺎ َﺭﺏﱡ َ‬ ‫ﻁﺮﻗَﻚَ َﻋ ِ ّﺮ ْﻓﻨﻲ ﻭ ُ‬‫ﻁﺎ ﻣﺴﺘﻘﻴ ًﻤﺎ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻳﺎ َﺭﺏّ ِ ُ‬ ‫ﺼﺮﻧﺎ‪ ،‬ﺃَﺭْ ﺷﺪﻧﺎ ‪ (2‬ﺻﺮﺍ ً‬ ‫‪ (1‬ﺑ ِ ّ‬ ‫‪13‬‬

‫˜ ﺍﻟﱠﺬِﻱ َﻫﺪَﺍﻧَﺎ ِﻟ َﻬﺬَﺍ«‬ ‫ﺻ َﺮﺍﻁِ ْﺍﻟ َﺠﺤِ ِﻴﻢ« ﻭﺍﻵﻳﺔ ‪ْ » 43 :7\39‬ﺍﻟ َﺤ ْﻤﺪُ ِ ﱠ ِ‬ ‫ﻣﺜﻼ ﻓﻲ ﺍﻵﻳﺔ ‪» 23 :37\56‬ﻓَﺎ ْﻫﺪ ُﻭﻫُ ْﻢ ﺇِﻟَﻰ ِ‬ ‫‪ ♦ (11‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺍﻫﺪﻧﺎ ]ﺇﻟﻰ[ ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ‪ ،‬ﻛﻤﺎ ً‬
‫ﺻ َﺮﺍﻁٍ ُﻣ ْﺴﺘَﻘ ٍِﻴﻢ« ﺕ‪ (2‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ ﻫﻮ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﻣﻌﺮﻓﺘﻪ )ﺍﻟﻘﻤﻲ ‪ .(http://goo.gl/ZtSJNu‬ﻭﻛﻠﻤﺔ ﺍﻟﺼﺮﺍﻁ‬ ‫ﻭﺍﻵﻳﺔ ‪َ » 25 :10\51‬ﻭﻳَ ْﻬﺪِﻱ َﻣ ْﻦ ﻳَﺸَﺎ ُء ﺇِﻟَﻰ ِ‬
‫ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻼﺗﻴﻨﻴﺔ ‪ strata‬ﺍﻟﺘﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺒﻠﻂ ﺍﻟﺬﻱ ﺍﺷﺘﻬﺮ ﺍﻟﺮﻭﻣﺎﻥ ﻓﻲ ﺍﻗﺎﻣﺘﻪ‪ .‬ﻭﻓﻲ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺼﺮﺍﻁ ﻫﻮ ﺍﻟﺠﺴﺮ ﺍﻟﻤﻨﺼﻮﺏ ﻋﻠﻰ ﺟﻬﻨﻢ ﻟﻌﺒﻮﺭ ﺍﻟﻤﺴﻠﻤﻴﻦ‬
‫ﻋﻠﻴﻪ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﻭﻫﻮ ﺃﺩﻕ ﻣﻦ ﺍﻟﺸﻌﺮﺓ ﻭﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ )ﺍﻧﻈﺮ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪ .(http://goo.gl/OxBcFh‬ﻭﻫﻨﺎ ﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻜﻠﻤﺔ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻔﺎﺭﺳﻴﺔ ﺟﻴﻨﻮﺩ ﻭﺗﺘﻔﻖ ﻣﻊ ﺍﻟﻤﻌﺘﻘﺪ‬
‫ﺍﻟﺰﺭﺍﺩﺷﺘﻲ )ﺍﻧﻈﺮ ﺗﺄﺛﻴﺮﺍﺕ ﺯﺭﺍﺩﺷﺘﻴﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺤﺪﻳﺚ ‪.(http://goo.gl/nYrXBd‬‬
‫ﻏﻴﺮ ‪ (3‬ﺍﻟﻀﱠﺎﻟِّﻴﻦ ♦ ﺕ‪ (1‬ﻭﻓﻘًﺎ ﻟﻠﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﻨﻴﺔ ﻭﺍﻟﺸﻴﻌﻴﺔ‪ ،‬ﺗﺸﻴﺮ ﻋﺒﺎﺭﺓ »ﺍﻟﺬﻳﻦ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻬﻢ« ﺇﻟﻰ ﺍﻟﻤﺴﻠﻤﻴﻦ‪ ،‬ﻭﻋﺒﺎﺭﺓ »ﺍﻟﻤﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ« ﺇﻟﻰ‬ ‫‪َ (1‬ﻣ ْﻦ ‪ (2‬ﻭﻏﻴﺮ‪َ ،‬‬ ‫‪14‬‬

‫ﻁ ﺍﻟﱠﺬِﻳﻦَ ﺃَ ْﻧ َﻌﻤْ ﺖَ‬

‫ﺻ َﺮﺍ َ‬ ‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻋﺒﺎﺭﺓ »ﺍﻟﻀﺎﻟﻴﻦ« ﺇﻟﻰ ﺍﻟﻨﺼﺎﺭﻯ )ﻫﺬﻩ ﺍﻟﺘﻔﺎﺳﻴﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻗﻊ ‪ .(http://goo.gl/XlKVYM‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﺗﻜﻮﻥ ﺍﻵﻳﺔ ﻧﺎﻗﺼﺔ ﻭﺗﻜﻤﻴﻠﻬﺎ ﻛﻤﺎ ﻳﻠﻲ‪ِ :‬‬
‫ﺏ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ]ﻁﺮﻳﻖ[ ﺍﻟﻀﱠﺎﻟِّﻴﻦَ ‪ .‬ﺧﻄﺄ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻔﺎﺗﺤﺔ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻷﺭﺑﻌﺔ ﺍﻷﻭﻟﻰ ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺧﻴﺮﺓ‪ .‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ‬ ‫َﻋﻠَ ْﻴ ِﻬ ْﻢ ]ﻻ ﻁﺮﻳﻖ[ ْﺍﻟ َﻤ ْﻐﻀُﻮ ِ‬
‫‪78‬‬
 ‫‪ 111\6‬ﺳﻮﺭﺓ ﺍﻟﻤﺴﺪ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 5‬ﻣﻜﻴﺔ‬
‫‪1‬‬

‫‪@ @á‬‬‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪2‬‬

‫!‬ ‫ﺐ‪َ 2‬ﻭﺗ َﺐﱠ‬ ‫ﺗَﺒ ۡﱠﺖ ﻳَﺪَﺍٓ ﺃَﺑِﻲ ﻟَ َﻬ ٖ‬ ‫ﺗَﺒﱠﺖْ ﻳَﺪ َﺍ ﺃَﺑِﻲ ﻟَ َﻬ ٍ‬
‫ﺐ َﻭﺗ َﺐﱠ‬ ‫ﻡ‪1 :111\6‬‬
‫‪3‬ﺱ‪1‬ﺕ‪1‬‬ ‫‪1‬‬
‫‪@ @k‬‬‫‪Ş mfl ëfl @kflèÛ @ïčic@afl‡ífl @oŞjmfl‬‬ ‫‪3‬‬

‫‪@ @k‬‬‫ ‪fl‬‬‫×‪fl‬‬‫‪ @bflßëfl @ŽéÛbflß@ŽéäflÇ@ófläËc@bflß‬‬ ‫ﺐ‪[...] 1‬ﺕ‪.1‬‬‫ﺴ َ‬ ‫َﻣﺎ ٓ ﺃ َ ۡﻏﻨ َٰﻰ َ‬
‫ﻋ ۡﻨﻪ ُ َﻣﺎﻟُ ۥﻪ ُ َﻭ َﻣﺎ َﻛ َ‬ ‫ﺐ‬ ‫ﻋ ْﻨﻪ ُ َﻣﺎﻟُﻪ ُ َﻭ َﻣﺎ َﻛ َ‬
‫ﺴ َ‬ ‫َﻣﺎ ﺃ َ ْﻏﻨَﻰ َ‬ ‫‪4‬‬
‫ﻡ‪2 :111\6‬‬
‫ﺐ ‪.‬‬ ‫ﺳﻴَﺼۡ ﻠَ ٰﻰ ﻧ َٗﺎﺭﺍ ﺫَﺍﺕَ ﻟَ َﻬ ٖ‬ ‫َ‬ ‫َﺎﺭﺍ ﺫَﺍﺕَ ﻟَ َﻬ ٍ‬
‫ﺐ‬ ‫ﺼﻠَﻰ ﻧ ً‬ ‫ﺳﻴَ ْ‬‫َ‬ ‫ﻡ‪3 :111\6‬‬
‫Ž‪@ @kflèÛ@flpaflˆ@aŠbflã@óÜ—flî‬‬ ‫‪fl‬‬ ‫‪2‬ﺕ‪1‬‬ ‫‪1‬‬ ‫‪5‬‬

‫‪@ @k‬‬
‫‪č İ‬‬‫¨ ‬ ‫‪ a@òÛ bŞày‬‬
‫‹ ‪fl @ŽémŽ c‬‬
‫‪fl ßaflë‬‬ ‫ﺐ‪،‬‬ ‫ۡ‬
‫َﻭٱﻣۡ َﺮﺃَﺗ ُ ۥﻪ ُ ‪َ ،‬ﺣ ﱠﻤﺎﻟﺔ ٱﻟ َﺤﻄ ِ‬
‫َ ‪3‬‬ ‫َ َ‪2‬‬ ‫‪1‬‬
‫ﺐ‬
‫ﻄ ِ‬ ‫ﺍﻣ َﺮﺃَﺗُﻪ ُ َﺣ ﱠﻤﺎﻟَﺔَ ْﺍﻟ َﺤ َ‬
‫َﻭ ْ‬ ‫‪6‬‬
‫ﻡ‪4 :111\6‬‬
‫‡@ @‬
‫ ‪č‬‬ ‫‡‪fl ߪ @åğß@Ýjfly@bflç‬‬ ‫‪č îču@ïčÏ‬‬ ‫ﺴ ۢ ِﺪﺕ‪.1‬‬‫ﻓِﻲ ِﺟﻴ ِﺪﻫَﺎ َﺣ ۡﺒ ‪ٞ‬ﻞ ّﻣِﻦ ﱠﻣ َ‬ ‫ﺴ ٍﺪ‬ ‫ﻣِﻦ َﻣ َ‬‫ﻓِﻲ ِﺟﻴ ِﺪﻫَﺎ َﺣ ْﺒ ٌﻞ ْ‬ ‫‪7‬‬
‫ﻡ‪5 :111\6‬‬

‫‪ 81\7‬ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 29‬ﻣﻜﻴﺔ‬
‫‪8‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪9‬‬

‫×‪@ @pflŠìğ‬‬ ‫‪ @Ž÷àŞ“Ûa@aflˆg‬‬ ‫ﺲ ُﻛ ّ ِﻮ َﺭ ۡﺕﺕ‪،1‬‬ ‫ﺸ ۡﻤ ُ‬ ‫ﺇِﺫَﺍ ٱﻟ ﱠ‬ ‫ﺕ‬‫ﺲ ُﻛ ّ ِﻮ َﺭ ْ‬ ‫ﺸ ْﻤ ُ‬‫ﺇِﺫَﺍ ﺍﻟ ﱠ‬ ‫‪10‬‬

‫ﻡ‪1 :81\7‬‬
‫‡‪@ @pflŠ‬‬ ‫‪fl Ø‬‬ ‫‪ ãa@ŽâìŽväş Ûa@aflˆgëfl‬‬ ‫َﻭﺇِﺫَﺍ ٱﻟﻨﱡ ُﺠﻮ ُﻡ ٱﻧ َﻜﺪ ََﺭ ۡﺕﻡ‪1‬ﺕ‪،1‬‬ ‫َﻭﺇِﺫَﺍ ﺍﻟﻨﱡ ُﺠﻮ ُﻡ ﺍ ْﻧ َﻜﺪ ََﺭﺕْ‬ ‫‪11‬‬
‫ﻡ‪2 :81\7‬‬
‫Ž ‪@ @pfl‹îğ‬‬ ‫§‪Ž @ŽÞbflj‬‬‫‪č a@aflˆgëfl‬‬ ‫ﺳﻴِّ َﺮ ۡﺕ‪،‬‬‫َﻭ ِﺇﺫَﺍ ۡٱﻟ ِﺠﺒَﺎ ُﻝ ُ‬ ‫ﺳﻴِّ َﺮ ْ‬
‫ﺕ‬ ‫َﻭ ِﺇﺫَﺍ ْﺍﻟ ِﺠﺒَﺎ ُﻝ ُ‬ ‫ﻡ‪3 :81\7‬‬
‫َﻭ ِﺇﺫَﺍ ۡٱﻟ ِﻌﺸ ُ‬ ‫َﻭ ِﺇﺫَﺍ ْﺍﻟ ِﻌﺸ ُ‬
‫ّ َ ۡ ‪1‬ﺕ‪1‬‬ ‫َﺎﺭ ﻋ ِ ّ‬
‫‪@ @oÜİ‬‬ ‫‪n Ç‬‬ ‫‪Ž @ŽŠbfl“È‬‬ ‫‪č Ûa@aflˆgëfl‬‬ ‫َﺎﺭ ﻋ ُِﻄﻠﺖ ‪،‬‬ ‫ﺖ‬ ‫ُﻄﻠَ ْ‬ ‫‪12‬‬
‫ﻡ‪4 :81\7‬‬
‫َﻭ ِﺇﺫَﺍ ۡٱﻟ ُﻮ ُﺣ ُ‬ ‫َﻭ ِﺇﺫَﺍ ْﺍﻟ ُﻮ ُﺣ ُ‬
‫ۡ ‪1‬‬
‫“‹‪@ @pfl‬‬ ‫‪čy‬‬‫‪Ž @Ž•ìŽyìŽÛa@aflˆgëfl‬‬ ‫ﻮﺵ ُﺣﺸ َِﺮﺕ ‪،‬‬ ‫ﻮﺵ ُﺣﺸ َِﺮ ْ‬
‫ﺕ‬ ‫‪13‬‬
‫ﻡ‪5 :81\7‬‬
‫َﻭ ِﺇﺫَﺍ ۡٱﻟﺒِ َﺤ ُ‬ ‫َﻭ ِﺇﺫَﺍ ْﺍﻟﺒِ َﺤ ُ‬
‫ۡ ‪1‬ﺕ‪1‬‬
‫‪@ @pfl‹v‬‬ ‫Ž‪ğ‬‬ ‫‪Ž @ŽŠbflzjč Ûa@aflˆgëfl‬‬ ‫ﺳ ِ ّﺠ َﺮﺕ ‪،‬‬ ‫ﺎﺭ ُ‬ ‫ﺕ‬ ‫ﺳ ِ ّﺠ َﺮ ْ‬ ‫ﺎﺭ ُ‬ ‫‪14‬‬
‫ﻡ‪6 :81\7‬‬
‫‪@ @ofluëğ Œ‬‬ ‫‪Ž @Ž‘ìÐäş Ûa@aflˆgëfl‬‬ ‫ﻮﺱ ُﺯ ّ ِﻭ َﺟ ۡﺖ‪1‬ﺕ‪،1‬‬ ‫َﻭ ِﺇﺫَﺍ ٱﻟﻨﱡﻔُ ُ‬ ‫ﺖ‬ ‫ﻮﺱ ُﺯ ّ ِﻭ َﺟ ْ‬ ‫َﻭ ِﺇﺫَﺍ ﺍﻟﻨﱡﻔُ ُ‬
‫‪15‬‬
‫ﻡ‪7 :81\7‬‬
‫Ž ‪@ @oÜ÷č‬‬ ‫†‪Ž @ñ‬‬
‫‪fl ì¾a@aflˆgëfl‬‬ ‫َ ۡ ‪2‬‬
‫ﺳﺌِﻠﺖ‬ ‫ُ‬ ‫‪1‬ﺕ‪1‬‬
‫ُ‬ ‫َﻭﺇِﺫَﺍ ۡٱﻟ َﻤ ۡﻮ ُءۥﺩَﺓ‬ ‫َﻭﺇِﺫَﺍ ْﺍﻟ َﻤ ْﻮﺅُﻭﺩَﺓ ُ ﺳُﺌِﻠَﺖْ‬ ‫‪16‬‬
‫ﻡ‪8 :81\7‬‬
‫ﺑِﺄ َ ّ‬
‫ﻱ ِ ﺫَ ۢﻧ ٖ‬ ‫ﺑِﺄ َ ّ‬
‫ُ َ ۡ ‪1‬‬
‫‪@ @oÜnč Ó‬‬ ‫‪ @kãflˆ@ğðdič‬‬ ‫ﺐ ﻗﺘِﻠﺖ ‪،‬‬ ‫ﺖ‬‫ﺐ ﻗُﺘِﻠَ ْ‬ ‫ﻱ ِ ﺫ َ ْﻧ ٍ‬ ‫‪17‬‬
‫ﻡ‪9 :81\7‬‬
‫ۡ ‪2‬‬
‫“‹‪@ @pfl‬‬ ‫‪č ㎠@ŽÑz‬‬ ‫—‪Ž‬‬ ‫‪ş Ûa@aflˆgëfl‬‬ ‫ﻒ ﻧُﺸ َِﺮﺕ ‪،‬‬ ‫‪1‬‬
‫ﺼ ُﺤ ُ‬ ‫َﻭﺇِﺫَﺍ ٱﻟ ﱡ‬ ‫ﺕ‬‫ﻒ ﻧُﺸ َِﺮ ْ‬ ‫ﺼ ُﺤ ُ‬ ‫َﻭﺇِﺫَﺍ ﺍﻟ ﱡ‬ ‫‪18‬‬
‫ﻡ‪10 :81\7‬‬
‫“‪@ @oİ‬‬ ‫×‪č‬‬ ‫‪ @bflà‬‬ ‫‪Ş Ûa@aflˆgëfl‬‬ ‫ﻄ ۡﺖ‪1‬ﺕ‪،1‬‬ ‫ﺴ َﻤﺎ ٓ ُء ُﻛ ِﺸ َ‬ ‫َﻭﺇِﺫَﺍ ٱﻟ ﱠ‬ ‫ﺖ‬ ‫ﻄ ْ‬ ‫ﺴ َﻤﺎ ُء ُﻛ ِﺸ َ‬ ‫َﻭﺇِﺫَﺍ ﺍﻟ ﱠ‬ ‫‪19‬‬
‫ﻡ‪11 :81\7‬‬
‫‪@ @pfl‹È‬‬ ‫Ž‪ğ‬‬ ‫§‪Ž @Žáîčz‬‬ ‫‪ a@aflˆgëfl‬‬ ‫ﺳﻌّ َِﺮ ۡﺕ‪،1‬‬ ‫َﻭﺇِﺫَﺍ ۡٱﻟ َﺠﺤِ ﻴ ُﻢ ُ‬ ‫ﺕ‬ ‫ﺳﻌّ َِﺮ ْ‬ ‫َﻭﺇِﺫَﺍ ْﺍﻟ َﺠﺤِ ﻴ ُﻢ ُ‬ ‫‪1‬‬
‫ﻡ‪12 :81\7‬‬

‫ﻄﺮﻳ ِﻖ‬ ‫َﺼﺐُ ﻓﻲ ﺍﻟﺪﱠﻳﻨﻮﻧ ِﺔ ﺍﻷ َ ْﺷﺮﺍﺭ ﻭﻻ ﺍﻟﺨﺎﻁِﺌﻮﻥَ ﻓﻲ َﺟﻤﺎﻋ ِﺔ ﺍﻷَﺑْﺮﺍﺭ ﻓﺈِﻥﱠ ﱠ‬

‫ﺍﻟﺮﺏﱠ ﻋﺎ ِﻟ ٌﻢ ِﺑ َ‬ ‫ﺏ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﺍﻟﻀﱠﺎﻟِّﻴﻦَ « ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻟِﺬﻟﻚ ﻻ ﻳَﻨﺘ ِ‬ ‫ﺍﻟﻔﻌﻞ »ﺃ َ ْﻧﻌَ ْﻤﺖَ َﻋﻠَ ْﻴ ِﻬ ْﻢ« ﺇﻟﻰ ﺍﻹﺳﻢ » ْﺍﻟ َﻤ ْﻐﻀُﻮ ِ‬
‫ﻁﺮﻳﻖَ ﺍﻷ َ ْﺷﺮﺍﺭ« )ﻣﺰﺍﻣﻴﺮ ‪ .(6-5 :1‬ﻳﻀﻴﻒ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻛﻠﻤﺔ »ﺍﻣﻴﻦ« ﺑﻌﺪ ﻗﺮﺍءﺓ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﺭﻏﻢ ﺍﻧﻬﺎ ﻟﻴﺴﺖ ﻣﻨﻬﺎ‪ .‬ﻭﻳﺨﺘﺘﻢ ﻛﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻤﺴﻴﺤﻴﻴﻦ‬ ‫ﺍﻷَﺑْﺮﺍﺭ ﻭﺇﻥﱠ ِﺇﻟﻰ ﺍﻟﻬﻼﻙِ َ‬
‫ﺻﻠﻮﺍﺗﻬﻢ ﺑﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﻲ ﺗﻌﻨﻲ »ﺍﺳﺘﺠﺐ ﻳﺎ ﺭﺏ«‪ ،‬ﻭﻟﻜﻦ ﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺤﺮﻳﻒ ﻹﺳﻢ ﺍﻹﻟﻪ ﺍﻟﻤﺼﺮﻱ ﺁﻣﻮﻥ )ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪ http://goo.gl/vDovb1‬ﻭﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ‬
‫‪.(http://goo.gl/8rb2oL‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .5‬ﻋﻨﻮﺍﻥ ﺁﺧﺮ‪ :‬ﺗﺒﺖ‪.‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪2‬‬

‫ﺐ َﻭﻗﺪ ﺗ َﺐﱠ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ .(196‬ﻋﻦ ﻋﻠﻲ‪ :‬ﻣﺤﻲ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺳﺒﻌﻮﻥ ﻣﻦ ﻗﺮﻳﺶ ﺑﺄﺳﻤﺎﺋﻬﻢ ﻭﺃﺳﻤﺎء ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻭﻣﺎ ﺗﺮﻙ ﺃﺑﻮ ﻟﻬﺐ ﺇﻻ‬ ‫ﺐ ‪ (3‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺗَﺒﱠﺖْ ﻳَﺪَﺍ ﺃَﺑِﻲ ﻟَ َﻬ ٍ‬ ‫‪ (1‬ﺃَﺑﻮ ‪ (2‬ﻟَ ْﻬ ٍ‬ ‫‪3‬‬

‫ﻟﻺﺯﺭﺍء ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ ﻷﻧﻪ ﻋﻤﻪ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪ ♦ (70‬ﺕ‪ (1‬ﺗﺐ‪ :‬ﺧﺴﺮ ﻭﻫﻠﻚ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺻﻌﺪ ﺍﻟﻨﺒﻲ ﺫﺍﺕ ﻳﻮﻡ ﺍﻟﺼﻔﺎ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺻﺒﺎﺣﺎﻩ ﻓﺎﺟﺘﻤﻌﺖ‬
‫ﺇﻟﻴﻪ ﻗﺮﻳﺶ ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻣﺎ ﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳﺘﻢ ﻟﻮ ﺃﺧﺒﺮﺗﻜﻢ ﺃﻥ ﺍﻟﻌﺪﻭ ﻣﺼﺒﺤﻜﻢ ﺃﻭ ﻣﻤﺴﻴﻜﻢ ﺃﻣﺎ ﻛﻨﺘﻢ ﺗﺼﺪﻗﻮﻥ ﻗﺎﻟﻮﺍ‪ :‬ﺑﻠﻰ ﻗﺎﻝ‪ :‬ﻓﺈﻧﻲ ﻧﺬﻳﺮ ﻟﻜﻢ ﺑﻴﻦ ﻳﺪﻱ ﻋﺬﺍﺏ ﺷﺪﻳﺪ ﻓﻘﺎﻝ ﺃﺑﻮ ﻟﻬﺐ‪ :‬ﺗﺒًﺎ ﻟﻚ ﺃﻟﻬﺬﺍ‬
‫ﺩﻋﻮﺗﻨﺎ ﺟﻤﻴ ًﻌﺎ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪.‬‬
‫ﺐ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻣﺎ ﺃَ ْﻏﻨَﻰ َﻋ ْﻨﻪُ َﻣﺎﻟُﻪُ ﻭﻛﺴﺒﻪ ﺷﻴﺌًﺎ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(507‬‬ ‫ﺴ َ‬ ‫‪ (1‬ﺇِ ْﻛﺘ َ َ‬ ‫‪4‬‬

‫ﺐ« ﻟﻐﻮ ﻭﺗﻜﺮﺍﺭ ﺇﺫ ﻻ ﺗﻮﺟﺪ ﻧﺎﺭ ﺩﻭﻥ ﻟﻬﺐ‪.‬‬ ‫َﺎﺭﺍ ﺫَﺍﺕَ ﻟَ َﻬ ٍ‬

‫ﺐ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪» :‬ﻧ ً‬ ‫ﺼﻠَﻰ ‪ (2‬ﻟَ ْﻬ ٍ‬ ‫ﺳﻴُ ْ‬ ‫ﺼﻠﱠﻰ‪َ ،‬‬ ‫ﺳﻴُ َ‬ ‫‪َ (1‬‬ ‫‪5‬‬

‫ﺐ‬
‫ﻄ ِ‬ ‫‪ (1‬ﻭ ُﻣ َﺮ ْﻳﺌَﺘُﻪُ‪ ،‬ﻭ ُﻣ َﺮﻳﱠﺘُﻪُ ‪َ (2‬ﺣ ﱠﻤﺎﻟَﺔُ‪َ ،‬ﺣ ﱠﻤﺎﻟَﺔً‪َ ،‬ﺣ ﱠﻤﺎ َﻟﺔٌ‪َ ،‬ﺣﺎﻣِ ﻠَﺔَ ‪ْ (3‬ﻟﻠ َﺤ َ‬ ‫‪6‬‬

‫ﺕ‪ (1‬ﺟﻴﺪﻫﺎ‪ :‬ﻋﻨﻘﻬﺎ‪ .‬ﻭﻧﺠﺪ ﺍﻟﻜﻠﻤﺔ ﺑﺎﻟﻌﺒﺮﻳﺔ ﻓﻲ ﺃﺷﻌﻴﺎ ‪ 4 :48‬ﺑﻤﻌﻨﻰ ﻋِﺮﻕ ﺍﻟﺮﻗﺒﺔ؛ ﻣﺴﺪ‪ :‬ﺣﺒﻞ ﻣﻦ ﻟﻴﻒ‪.‬‬ ‫‪7‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪8‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪9‬‬

‫ﺕ‪ُ (1‬ﻛ ّ ِﻮ َﺭﺕْ ‪ :‬ﻟُﻔﱠﺖ ﻓﻲ ﺍﺳﺘﺪﺍﺭﺓ‪.‬‬ ‫‪10‬‬

‫ﻭﺣﻴﺚ ﺗ َﻜﻮ ُﻥ ﺍﻟﺠﻴﻔَﺔُ ﺗَﺘ َ َﺠ ﱠﻤ ُﻊ ﺍﻟﻨﱡﺴﻮﺭ‪.‬‬

‫ُ‬ ‫ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﻐﺮﺏ‪ ،‬ﻓﻜﺬﻟِﻚ ﻳَﻜﻮ ُﻥ ﻣﺠﻲ ُء ﺇﺑﻦ ِ‬ ‫ﺸﺮﻕ ﻭﻳَﻠ َﻤ ُﻊ ﺣﺘﱠﻰ ﺍﻟ َﻤ ِ‬ ‫ﺕ‪ (1‬ﺍ ْﻧ َﻜﺪ ََﺭﺕْ ‪ :‬ﺗﺴﺎﻗﻄﺖ ﺃﻭ ﺍﻧﻄﻔﺄﺕ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﻛﻤﺎ ﺃَﻥﱠ ﺍﻟﺒَﺮﻕَ ﻳَ ُ‬
‫ﺨﺮ ُﺝ ﻣِ ﻦَ ﺍﻟ َﻤ ِ‬ ‫‪11‬‬

‫ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﺘ َﻨﺘَﺤِ ﺐُ‬ ‫ﺴ َﻤﻮﺍﺕ‪ .‬ﻭﺗ َﻈ َﻬ ُﺮ ﻋِﻨﺪَﺋِ ٍﺬ ﻓﻲ ﺍﻟﺴﱠﻤﺎ ِء ﺁﻳﺔُ ﺇﺑﻦ ِ‬
‫ﻂ ﺍﻟﻨﱡﺠﻮ ُﻡ ﻣِ ﻦَ ﺍﻟﺴﱠﻤﺎء‪ ،‬ﻭﺗَﺘَﺰﻋﺰَ ﻉُ ﻗُ ﱠﻮﺍﺕُ ﺍﻟ ﱠ‬ ‫ﺿﻮ َءﻩ‪ ،‬ﻭﺗَﺘ َﺴﺎﻗَ ُ‬
‫ﺸﻤﺲ‪ ،‬ﻭﺍﻟﻘَ َﻤ ُﺮ ﻻ ﻳُﺮ ِﺳ ُﻞ َ‬ ‫ﺸﺪﱠﺓِ ﻓﻲ ﺗِﻠﻚَ ﺍﻷَﻳﱠﺎﻡ‪ ،‬ﺗُﻈ ِﻠ ُﻢ ﺍﻟ ﱠ‬ ‫ﺛﺮ ﺍﻟ ِ ّ‬ ‫ﻭﻋﻠﻰ ﺃ َ ِ‬
‫ﺍﻟﺮﻳﺎﺡِ ﺍﻷَﺭﺑَﻊ‪ ،‬ﻣِ ﻦ‬ ‫ﺕ ِّ‬‫ﺍﺧﺘﺎﺭﻫﻢ ﻣِ ﻦ ِﺟﻬﺎ ِ‬
‫َ‬ ‫َﻤﺎﻡ ﺍﻟ ِﻌ ﱠﺰﺓِ ﻭﺍﻟ َﺠﻼﻝ‪ .‬ﻭﻳُﺮ ِﺳ ُﻞ ﻣﻼﺋِ َﻜﺘ َﻪ ﻭ َﻣﻌَ ُﻬ ُﻢ ﺍﻟﺒُﻮﻕُ ﺍﻟﻜَﺒﻴﺮ‪ ،‬ﻓﻴَﺠ َﻤﻌﻮﻥَ ﺍﻟﱠﺬﻳﻦَ‬
‫َﻤﺎﻡ ﺍﻟﺴﱠﻤﺎء ﻓﻲ ﺗ ِ‬ ‫ﻧﺴﺎﻥ ﺁ ِﺗﻴًﺎ ﻋﻠﻰ ﻏ ِ‬ ‫ﺍﻹ ِ‬ ‫ﺟﻤﻴ ُﻊ ﻗﺒﺎﺋِ ِﻞ ﺍﻷَﺭﺽ‪ ،‬ﻭﺗ َﺮﻯ ﺇﺑﻦ ِ‬
‫ﺕ ِﺇﻟﻰ ﺃَﻁﺮﺍﻓِﻬﺎ ﺍﻷُﺧﺮﻯ« )ﻣﺘﻰ ‪.(31-27 :24‬‬ ‫ﺴ َﻤﻮﺍ ِ‬ ‫ﺃَﻁﺮﺍﻑِ ﺍﻟ ﱠ‬
‫ﻄﻠَﺖْ ♦ ﺕ‪ْ (1‬ﺍﻟ ِﻌﺸَﺎﺭ‪ :‬ﺟﻤﻊ ﺍﻟﻌُﺸﺮﺍء ﻣﻦ ﺍﻟﻨﻮﻕ ﺍﻟﺘﻲ ﻣﻀﻰ ﻋﻠﻰ ﺣﻤﻠﻬﺎ ﻋﺸﺮﺓ ﺃﺷﻬﺮ‪ .‬ﻋﻄﻠﺖ‪ :‬ﺧﻠﻴﺖ ﺑﻼ ﺭﺍﻉ‪.‬‬ ‫‪ (1‬ﻋُﻄِ ﻠَﺖْ ‪َ ،‬ﻋ َ‬ ‫‪12‬‬

‫ﺸ َِﺮﺕْ ‪.‬‬ ‫‪ُ (1‬ﺣ ّ‬ ‫‪13‬‬

‫‪ (1‬ﺳ ُِﺠ َﺮﺕْ ♦ ﺕ‪ (1‬ﺳﺠﺮ‪ :‬ﺗ َﻬﻴﱠﺞ ﺑﺎﻟﻨﺎﺭ‪.‬‬ ‫‪14‬‬

‫ﻮﺱ ُﺯ ّ ِﻭ َﺟﺖْ ‪ :‬ﻗﺮﻧﺖ ﺑﺄﺟﺴﺎﺩﻫﺎ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/BFhtOv‬‬ ‫‪ُ (1‬ﺯﻭ ِﻭ َﺟﺖْ ♦ ﺕ‪َ (1‬ﻭﺇِﺫَﺍ ﺍﻟﻨﱡﻔُ ُ‬ ‫‪15‬‬

‫ﺳﺄَﻟَﺖْ ♦ ﺕ‪ْ (1‬ﺍﻟ َﻤ ْﻮﺅُﻭﺩَﺓ ُ‪ :‬ﺍﻟﺒﻨﺖ ﺗﺪﻓﻦ ﺣﻴﺔ ﺧﻮﻑ ﺍﻟﻌﺎﺭ ﺃﻭ ﺍﻟﺤﺎﺟﺔ‪ .‬ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻋﺎﺩﺓ ﻭﺃﺩ ﺍﻟﺒﻨﺎﺕ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻗﺒﻞ‬ ‫ﺳﻴِّﻠَﺖْ ‪ ،‬ﺳِﻴ َﻠﺖْ ‪َ ،‬‬‫ﺎﻭﻭﺩَﺓ ُ ‪ُ (2‬‬ ‫‪ْ (1‬ﺍﻟ َﻤﺆُﻭﺩَﺓ ُ‪ْ ،‬ﺍﻟ َﻤ ْﻮﺩَﺓ ُ‪ْ ،‬ﺍﻟ َﻤ ُﻮﻭﺩَﺓ ُ‪ْ ،‬ﺍﻟ َﻤ َﻮﺩﱠﺓ ُ‪ْ ،‬ﺍﻟ َﻤ ُ‬ ‫‪16‬‬

‫ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﺗﺬﻛﺮﻫﺎ ﻣﺼﺎﺩﺭ ﺇﺳﻼﻣﻴﺔ؛ ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﻳﻘﺮﺃ ﺍﻟﺸﻴﻌﺔ » ْﺍﻟ َﻤ َﻮﺩﱠﺓ ُ« ﻭﻫﻮ ﻣﻦ ﻗﺘﻞ ﻓﻲ ﻣﻮﺩﺓ ﺃﻫﻞ ﺍﻟﺒﻴﺖ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(173-172‬‬
‫‪ (1‬ﻗُﺘ ِْﻠﺖُ ‪ ،‬ﻗُ ِﺘ ّ َﻠﺖْ ‪.‬‬ ‫‪17‬‬

‫ﺸ َِﺮﺕْ ‪.‬‬‫ﻒ ‪ (2‬ﻧُ ّ‬ ‫‪ (1‬ﺍﻟﺼﱡﺤْ ُ‬ ‫‪18‬‬

‫‪ (1‬ﻗُ ِﺸﻄَﺖْ ♦ ﺕ‪ُ (1‬ﻛ ِﺸﻄَﺖْ ‪ :‬ﺍﺯﻳﻠﺖ‪.‬‬ ‫‪19‬‬

‫‪79‬‬
 ‫§ ‪@ @oÐÛčŒc@òäŞ‬‬ ‫‪ a@aflˆgëfl‬‬ ‫َﻭ ِﺇﺫَﺍ ۡٱﻟ َﺠﻨﱠﺔ ُ ﺃ ُ ۡﺯ ِﻟﻔ َۡﺖﺕ‪،1‬‬ ‫َﺖ‬ ‫َﻭ ِﺇﺫَﺍ ْﺍﻟ َﺠﻨﱠﺔ ُ ﺃ ُ ْﺯ ِﻟﻔ ْ‬ ‫‪2‬‬
‫ﻡ‪13 :81\7‬‬
‫›‹‪@ @pfl‬‬ ‫‪fl yc@bŞß@÷Ðflã@oflàÜč Ç‬‬ ‫‪fl‬‬ ‫ﻀ َﺮ ۡﺕ‪.‬‬ ‫ﺲ ﱠﻣﺎ ٓ ﺃ َ ۡﺣ َ‬ ‫ﻋ ِﻠ َﻤ ۡﺖ ﻧ َۡﻔ ‪ٞ‬‬ ‫َ‬ ‫ﺕ‬‫ﻀ َﺮ ْ‬ ‫ﺲ َﻣﺎ ﺃَ َ‬‫ﺣْ‬ ‫ﺖ ﻧَ ْﻔ ٌ‬ ‫ﻋ ِﻠ َﻤ ْ‬
‫َ‬ ‫ﻡ‪14 :81\7‬‬
‫÷@ @‬‫© ‪ äŞ‬‬ ‫‪ bči@Žá‬‬ ‫‪č Óc@bÜÏ‬‬ ‫‬ ‫ﻼ! ﺃ ُ ۡﻗ ِﺴ ُﻢ‪1‬ﺕ‪ 1‬ﺑِ ۡﭑﻟ ُﺨﻨﱠ ِﺲ‪،‬‬ ‫]‪ [---‬ﻓَ َ ٓ‬ ‫ﻓَ َﻼ ﺃ ُ ْﻗ ِﺴ ُﻢ ﺑِ ْﺎﻟ ُﺨﻨﱠ ِﺲ‬ ‫‪3‬‬
‫ﻡ‪15 :81\7‬‬
‫÷@ @‬ ‫‪ äŞ Ø‬‬ ‫§‪ Ûa@Šaflì‬‬ ‫‪a‬‬ ‫ﺍﺭ‪ۡ 1‬ٱﻟﻜُﻨﱠ ِﺲﺕ‪!1‬‬ ‫ۡٱﻟ َﺠ َﻮ ِ‬ ‫ﺍﺭ ْﺍﻟﻜُﻨﱠ ِﺲ‬ ‫ْﺍﻟ َﺠ َﻮ ِ‬
‫‪4‬‬
‫ﻡ‪16 :81\7‬‬
‫ﺲ !‬ ‫ﻋ ۡﺴﻌَ َ‬ ‫َﻭٱﻟﱠ ۡﻴ ِﻞ ﺇِﺫﺍ َ‬
‫َ‬ ‫ﺲ‬ ‫ﻋ ْﺴﻌَ َ‬ ‫َﻭﺍﻟﻠﱠ ْﻴ ِﻞ ﺇِﺫﺍ َ‬
‫َ‬ ‫ﻡ‪17 :81\7‬‬
‫÷@ @‬‫‪fl È‬‬ ‫‪fl flÇ@aflˆg@ÝîKÛaflë‬‬ ‫ﺕ‪1‬‬ ‫‪5‬‬
‫ﱠ ﻡ‪1‬‬ ‫ﱠ‬
‫÷@ @‬‫‪fl ÐK äfl mfl @aflˆg@|jş—Ûaflë‬‬ ‫ﺲ !‬ ‫ﺼ ۡﺒﺢِ ﺇِﺫَﺍ ﺗَﻨَﻔ َ‬ ‫َﻭٱﻟ ﱡ‬ ‫ﺲ‬ ‫ﺼﺒْﺢِ ﺇِﺫَﺍ ﺗَﻨَﻔ َ‬ ‫َﻭﺍﻟ ﱡ‬ ‫ﻡ‪18 :81\7‬‬
‫‪6‬‬

‫׋‪@ @áí‬‬ ‫‪ @Þ쎎Š‬‬ ‫‪fl @ŽÞìÔÛ @ŽéãŞ g‬‬ ‫ُﻮﻝ ﻛ َِﺮ ٖﻳﻢ‪،‬‬ ‫ﺇِﻧﱠﻪۥ ُ ﻟَﻘَ ۡﻮ ُﻝ َﺭﺳ ٖ‬ ‫ﺇِﻧﱠﻪ ُ ﻟَﻘَ ْﻮ ُﻝ َﺭﺳُﻮ ٍﻝ ﻛ َِﺮ ٍﻳﻢ‬ ‫ﻡ‪19 :81\7‬‬
‫ۡ‬ ‫ﺫِﻱ ﻗُ ﱠﻮﺓٍ ِﻋ ْﻨﺪ َ ﺫِﻱ ْﺍﻟﻌَ ْﺮ ِﺵ َﻣﻜ ٍ‬
‫‪@ @µčØßfl @•‹flÈÛa@ðčˆ@fl‡äčÇ@đñìŞÓ‬‬ ‫ˆ‪ @ðč‬‬ ‫ﺫِﻱ ﻗُ ﱠﻮﺓٍ ﻋِﻨﺪ َ ﺫِﻱ ٱﻟﻌَ ۡﺮ ِﺵ َﻣﻜ ٖ‬
‫ِﻴﻦﻡ‪1‬ﺕ‪،1‬‬ ‫ِﻴﻦ‬ ‫ﻡ‪20 :81\7‬‬
‫‪7‬‬

‫ﻴﻦ‪.‬‬ ‫ﺎﻉ ﺛ َ ﱠﻢ ﺃَﻣِ ٖ‬ ‫ﻄ ٖ‬‫ﱡﻣ َ‬ ‫ﻄﺎﻉٍ ﺛ َ ﱠﻢ ﺃَﻣِ ٍ‬

‫ﻴﻦ‬ ‫ُﻣ َ‬ ‫ﻡ‪21 :81\7‬‬
‫‪@ @µčßc @Şáqfl @Êbİßş‬‬ ‫‪1‬‬ ‫‪8‬‬

‫‪@ @æìŽävflàič @áØjŽ y‬‬ ‫‪č bfl–@bflßëfl‬‬ ‫ﻮﻥ!‬ ‫ٖ‬ ‫ُ‬ ‫ﻨ‬ ‫ۡ‬
‫ﺠ‬ ‫ﻤ‬
‫َِ‬ ‫ﺑ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫ُ‬ ‫ﺒ‬ ‫ﺎﺣِ‬ ‫ﺻ‬
‫َﻭ َﻣ َ‬ ‫ﺎ‬ ‫ﻮﻥ‬
‫ٍ‬ ‫ُ‬ ‫ﻨ‬ ‫ﺠْ‬ ‫ﻤ‬
‫َِ‬ ‫ﺑ‬ ‫ﻢ‬‫ْ‬ ‫ُ‬
‫ﻜ‬ ‫ُ‬ ‫ﺒ‬ ‫ﺎﺣِ‬ ‫ﺻ‬
‫َﻭ َﻣ َ‬‫ﺎ‬ ‫ﻡ‪22 :81\7‬‬
‫‪@ @µ‬‬‫‪ jč ¾ a@ÕÏ‬‬ ‫‪ þ bči@ŽêaflŠ@‡ÔÛ ëfl‬‬ ‫ﻖ ۡٱﻟ ُﻤ ِﺒﻴ ِﻦ‪،‬‬ ‫ِ‬ ‫ُ‬ ‫ﻓ‬ ‫ُ‬ ‫ۡ‬
‫ﭑﻷ‬ ‫َﻭﻟَﻘَ ۡﺪ َﺭ َ ِ‬
‫ﺑ‬ ‫ُ‬ ‫ﻩ‬ ‫ﺍ‬ ‫ء‬ ‫ﻴﻦ‬
‫ِ ُِ ِ‬ ‫ﺒ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻖ‬ ‫ُ‬ ‫ﻓ‬ ‫ُ‬ ‫ﺎﻷ‬ ‫ْ‬ ‫ﺑ‬ ‫ُ‬ ‫ﻩ‬ ‫َ‬
‫َﻭﻟَﻘَﺪْ َﺭ ِ‬
‫ﺁ‬ ‫ﻡ‪23 :81\7‬‬
‫ِﻴﻦ‪1‬ﺕ‪،1‬‬ ‫ﻨ‬ ‫ﻀ‬ ‫ﺑ‬ ‫ﺐ‬ ‫ۡ‬
‫َﻴ‬ ‫ﻐ‬ ‫ٱﻟ‬‫ۡ‬ ‫ﻰ‬ ‫ﻋﻠَ‬ ‫َﻭ َﻣﺎ ﻫ َُﻮ َ‬ ‫ﻀﻨِﻴ ٍﻦ‬ ‫ﺑ‬ ‫ﺐ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻐ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬‫َﻭ َﻣﺎ ﻫ َُﻮ َ‬
‫›‪@ @µčä‬‬ ‫‪fl ič @čkîflÌÛa@óÜÇ‬‬ ‫‪fl @flìçŽ @bflßëfl‬‬ ‫ِ ِ َ ٖ‬ ‫ِ ِ َ‬ ‫ﻡ‪24 :81\7‬‬
‫‪9‬‬

‫‪@ @áîčuŠ‬‬ ‫‪Ş @åİîfl’@ÞìÔič @flìçŽ @bflßëfl‬‬ ‫ﻄ ٖﻦ ﱠﺭ ِﺟ ٖﻴﻢﺕ‪.1‬‬ ‫َﻭ َﻣﺎ ﻫ َُﻮ ﺑِﻘَ ۡﻮ ِﻝ ﺷ َۡﻴ ٰ َ‬ ‫ﺎﻥ َﺭ ِﺟ ٍﻴﻢ‬ ‫ٍ‬ ‫َ‬
‫ﻄ‬ ‫ﻴ‬
‫ْ‬ ‫ﺷ‬
‫َ‬ ‫ﻝ‬ ‫َﻭ َﻣﺎ ﻫ َُﻮ ﺑِﻘَ ْ ِ‬
‫ﻮ‬ ‫‪10‬‬
‫ﻡ‪25 :81\7‬‬
‫‪@ @æfl ìŽjçfl ‰flm@flåídÏ‬‬ ‫‬ ‫]ﻓَﺄ َ ۡﻳﻦَ ﺕ‪ 1‬ﺗ َۡﺬ َﻫﺒُﻮﻥَ ؟[‬ ‫ﻓَﺄَﻳْﻦَ ﺗَﺬْ َﻫﺒُﻮﻥَ‬ ‫‪11‬‬
‫ﻡ‪26 :81\7‬‬
‫‪@ @µ‬‬‫‪fl àč Ü È‬‬
‫‪fl ÜnÛ@‹×čˆ@bKÛg@flìçŽ @æg‬‬ ‫ﺇِ ۡﻥ ﻫ َُﻮ ﺇِ ﱠﻻ ﺫ ِۡﻛ ‪ٞ‬ﺮ ﻟّ ِۡﻠ ٰﻌَﻠَﻤِ ﻴﻦَ‪،‬‬ ‫ْ‬
‫ﺇِ ْﻥ ﻫ َُﻮ ﺇِ ﱠﻻ ِﺫﻛ ٌﺮ ﻟِﻠﻌَﺎﻟﻤِ ﻴﻦَ‬
‫َ‬ ‫ْ‬ ‫ﻡ‪27 :81\7‬‬
‫ِﻴﻢ ‪.‬‬ ‫ﺷﺎ ٓ َء ﻣِﻨ ُﻜﻢۡ ﺃَﻥ ﻳَ ۡﺴﺘَﻘ َ‬ ‫ِﻟ َﻤﻦ َ‬ ‫ِﻟ َﻤ ْﻦ ﺷَﺎ َء ِﻣ ْﻨ ُﻜ ْﻢ ﺃ َ ْﻥ ﻳَ ْﺴﺘَﻘ َ‬
‫ِﻴﻢ‬ ‫ﻡ‪28 :81\7‬‬
‫‪@ @á‬‬
‫‪fl îčÔnfl flí@æc@áØäčß@bfl’@åflàÛč‬‬ ‫ﻥ‪1‬ﺕ‪1‬‬ ‫‪12‬‬

‫‪@ @µ‬‬
‫‪fl àč Ü È‬‬
‫‪fl Ûa@şlŠ‬‬ ‫‪fl @ŽéÜK Ûa@bfl“ífl @æc@bKÛg@flæëbfl“mfl @bflßëfl‬‬ ‫ﻻ ﺃَﻥ ﻳَ َ‬
‫ﺸﺎ ٓ َء ﱠ‬
‫ٱ¡ُ‪َ ،‬ﺭﺏﱡ‬ ‫ﺸﺎ ٓ ُءﻭﻥَ ‪1‬ﺕ‪ ،1‬ﺇِ ﱠ ٓ‬ ‫َﻭ َﻣﺎ ﺗ َ َ‬ ‫َﻭ َﻣﺎ ﺗَﺸَﺎﺅُﻭﻥَ ﺇِ ﱠﻻ ﺃَ ْﻥ ﻳَﺸَﺎ َء ﱠ‬
‫} ُ َﺭﺏﱡ‬ ‫‪13‬‬
‫ﻡ‪29 :81\7‬‬
‫ۡٱﻟ ٰﻌَﻠَﻤِ ﻴﻦَ ﺱ‪.1‬‬ ‫ْﺍﻟﻌَﺎﻟَﻤِ ﻴ َﻦ‬

‫‪ 87\8‬ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‬
‫‪14‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 19‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬
‫‹‪ îčy‬‬
‫¼‪Ş Ûa@å‬‬‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣۡ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑﺴۡ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺎﻥ ﱠ‬ ‫ﺍﻟﺮ ْﺣ َﻤ ِ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪15‬‬
‫ۡ َ َ ‪1‬ﺕ‪1‬‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫‪@ @óÜÇþa@Ùiğ Š‬‬ ‫Ž ‪fl @fláŽa@|jğ‬‬ ‫‪fl‬‬ ‫ۡ‬
‫ﺳﺒِّﺢِ ٱﺳ َﻢ َﺭﺑِّﻚَ ٱﻷﻋﻠﻰ ‪،‬‬ ‫ۡ‬ ‫َ‬ ‫ﺳﺒِّﺢِ ﺍﺳ َْﻢ َﺭﺑِّﻚَ ﺍﻷ ْﻋﻠﻰ‬ ‫َ‬
‫‪16‬‬
‫ﻡ‪1 :87\8‬‬
‫‪@ @ôŞì‬‬‫‪flÏ‬‬ ‫‚ ‪ @flÕÜ‬‬
‫‪fl @ðč‰ÛKa‬‬ ‫ﺴ ﱠﻮ ٰﻯ‪،‬‬‫ٱﻟﱠﺬِﻱ َﺧﻠَﻖَ ﻓَ َ‬ ‫ﺴ ﱠﻮﻯ‬ ‫ﺍﻟﱠﺬِﻱ َﺧﻠَﻖَ ﻓَ َ‬ ‫ﻡ‪2 :87\8‬‬
‫‪@ @ôfl‡èflÏ‬‬ ‫‡‪ @flŠ‬‬‫‪Ş Ó‬‬ ‫‪ @ðč‰ÛKaflë‬‬ ‫َﻭٱﻟﱠﺬِﻱ ﻗَﺪ َﱠﺭ‪ 1‬ﻓَ َﻬﺪ َٰﻯ‪،‬‬ ‫َﻭﺍﻟﱠﺬِﻱ ﻗَﺪ َﱠﺭ ﻓَ َﻬﺪ َﻯ‬ ‫‪17‬‬
‫ﻡ‪3 :87\8‬‬
‫‹‪@ @óflÇ‹¾a@flx‬‬ ‫‪fl ‚c@ðč‰ÛKaflë‬‬ ‫ﺝ ۡٱﻟ َﻤ ۡﺮ َ‬
‫ﻋ ٰﻰ‪،‬‬ ‫ِﻱ ﺃ َ ۡﺧ َﺮ َ‬‫َﻭٱﻟﱠﺬ ٓ‬ ‫ﻋﻰ‬ ‫ﺝ ْﺍﻟ َﻤ ْﺮ َ‬ ‫َﻭﺍﻟﱠﺬِﻱ ﺃ َ ْﺧ َﺮ َ‬ ‫ﻡ‪4 :87\8‬‬
‫‪@ @ôflìyc@bflrË‬‬ ‫‪ @ŽéÜ È‬‬
‫‪flv‬‬
‫‪flÏ‬‬‫‬ ‫ﺕ‪1‬‬ ‫َ‬
‫ﻓَ َﺠﻌَﻠَﻪۥ ُ ﻏُﺜَﺎ ٓ ًء ﺃ ۡﺣ َﻮ ٰﻯ ‪.‬‬ ‫َ‬
‫ﻓَ َﺠﻌَﻠَﻪ ُ ﻏُﺜَﺎ ًء ﺃﺣ َْﻮﻯ‬ ‫‪18‬‬
‫ﻡ‪5 :87\8‬‬
‫ﺴ ٰ ٓﻰﺱ‪1‬ﻥ‪،1‬‬ ‫ﺳﻨ ُۡﻘ ِﺮﺋُﻚَ ‪ ،‬ﻓَ َﻼ ﺗ َﻨ َ‬ ‫ﺴﻰ‬ ‫ﺳﻨُ ْﻘ ِﺮﺋُﻚَ ﻓَ َﻼ ﺗ َ ْﻨ َ‬ ‫ﻡ‪6 :87\8‬‬
‫‪1‬ﺕ‪1‬‬
‫‪@ @ófläflm@bÜÏ‬‬‫‹ ‪ @ÙöŽ‬‬ ‫Ž‪ ÔŽä‬‬
‫‪fl‬‬ ‫َ‬ ‫َ‬
‫‪19‬‬

‫ﺳﻌ َِﺮﺕْ ‪.‬‬ ‫‪ُ (1‬‬ ‫‪1‬‬

‫ﺕ‪ (1‬ﺍﺯﻟﻒ‪ :‬ﻗﺮﺏ ﻭﺃﺩﻧﻰ‪.‬‬ ‫‪2‬‬

‫‪ (1‬ﻓ ََﻸ ُ ْﻗ ِﺴ ُﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﻓ ََﻸ ُ ْﻗ ِﺴ ُﻢ ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺕ‪ْ (2‬ﺍﻟ ُﺨﻨﱠﺲ‪ :‬ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺘﻲ ﺗﺨﺘﻔﻲ‪.‬‬ ‫‪3‬‬

‫ﺍﺭﻱ ♦ ﺕ‪ (1‬ﺍﻟﺠﻮﺍﺭﻱ‪ :‬ﺍﻟﻨﺠﻮﻡ‪ْ .‬ﺍﻟ ُﻜ ﱠﻨ ِﺲ‪ :‬ﺍﻟﺘﻲ ﺗﺨﺘﻔﻲ ﺃﺣﻴﺎﻧًﺎ ﻓﻲ ﻣﺪﺍﺭﻫﺎ‪.‬‬ ‫‪ْ (1‬ﺍﻟ َﺠ َﻮ ِ‬ ‫‪4‬‬

‫ﺕ‪ (1‬ﻋﺴﻌﺲ‪ :‬ﺍﻗﺒﻞ ﺑﻈﻼﻣﻪ‪.‬‬ ‫‪5‬‬

‫ﺴﺎ )ﺍﻟﺠﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﻘﺮﻁﺒﻲ‬ ‫ﻭٱﻧﺠﺎﺏ ﻋﻨﻬﺎ ﻟﻴﻠُﻬﺎ ﻭ َﻋ ْﺴ َﻌ َ‬

‫َ‬ ‫ﺱ‪ (1‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺃﺑﻲ ﺑﻦ ﺧﻠﻒ ♦ ﻡ‪ (1‬ﻗﺎﻝ ﻋﻠﻘﻤﺔ ﺑﻦ ﻗﺮﻁ‪ :‬ﺣﺘﻰ ﺇﺫﺍ ﺍﻟﺼﺒ ُﺢ ﻟﻬﺎ ﺗﻨﻔّﺴﺎ \‬ ‫‪6‬‬

‫‪.(http://goo.gl/7LAks9‬‬
‫ﺻﻮﻟَﺠﺎﻥُ ﺍْﺳﺘِﻘﺎﻣﺔ«‬ ‫ﺻﻮﻟَﺠﺎ ُﻥ ُﻣﻠﻜِﻚَ َ‬ ‫ﺷﻚَ ﻳﺎ ﷲُ ﺃَ َﺑﺪَ ﺍﻟﺪﱡﻫﻮﺭ ﻭ َ‬ ‫ِﻴﻦ« ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪َ » :‬ﻋﺮ ُ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ 15‬ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﺃ ُ ْﻗ ِﺴ ُﻢ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ »ﺫِﻱ ﻗُ ﱠﻮﺓٍ ِﻋ ْﻨﺪَ ﺫِﻱ ْﺍﻟ َﻌﺮْ ِﺵ َﻣﻜ ٍ‬ ‫‪7‬‬

‫)ﻣﺰﺍﻣﻴﺮ ‪.(7 :45‬‬

‫‪ (1‬ﺛ ُ ﱠﻢ‪ ،‬ﺛَ ﱠﻤﻪْ‪.‬‬ ‫‪8‬‬

‫ﺐ‪.‬‬ ‫ِﻴﻦ ‪ -‬ﺃﻱ ُﻣﺘﻬﻢ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (173‬ﺕ‪ (1‬ﺿﻨﻴﻦ‪ :‬ﺑﺨﻴﻞ‪ .‬ﺧﻄﺄ‪ْ :‬‬
‫ﺑﺎﻟﻐَ ْﻴ ِ‬ ‫ﻈﻨ ٍ‬‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺑِ َ‬ ‫‪9‬‬

‫ﺕ‪ (1‬ﻧﺠﺪ ﻛﻠﻤﺔ ﺭﺟﻢ ﺑﺎﻟﻌﺒﺮﻳﺔ ﻛﻌﻘﺎﺏ‪ .‬ﻭﻳﻈﻦ ﺍﻟﺒﻌﺾ ﺍﻥ ﺍﻟﻜﻠﻤﺔ ﻗﺪ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﺤﺒﺸﻴﺔ ﻭﺍﻟﺘﻲ ﺗﻌﻨﻲ ﻟﻌﻦ‪ .‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻟﻌﺒﺎﺭﺓ »ﺷﻴﻄﺎﻥ ﻟﻌﻴﻦ«‪ .‬ﺃﻧﻈﺮ ‪ Bonnet-Eymard‬ﻣﺠﻠﺪ‬ ‫‪10‬‬

‫‪ ،2‬ﺹ ‪ 47‬ﻭ‪ Jeffery‬ﺹ ‪.140‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﺇﻟﻰ ﺃﻳﻦ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ .(460‬ﻭﺍﻵﻳﺔ ‪ 26‬ﺩﺧﻴﻠﺔ ﻻ ﻋﻼﻗﺔ ﻟﻬﺎ ﺑﻤﺎ ﺳﺒﻘﻬﺎ ﻭﻣﺎ ﺗﺒﻌﻬﺎ‪.‬‬ ‫‪11‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﻟ ِْﻠﻌَﺎﻟَﻤِﻴﻦَ « ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﺷَﺎ َء ﻣِ ْﻨ ُﻜ ْﻢ« ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ‪ 29 :81\7‬ﺍﻟﻤﻜﺮﺭﺓ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 30 :76\98‬ﻭ َﻣﺎ ﺗَﺸَﺎﺅُﻭ َﻥ ﺇِ ﱠﻻ ﺃ َ ْﻥ َﻳﺸَﺎ َء‬ ‫‪12‬‬

‫‹ُ«‪.‬‬‫ﱠ‬
‫‪ (1‬ﻳَﺸَﺎﺅُﻭ َﻥ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﺍﻟﻤﻔﺮﺩ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ » ِﻟ َﻤ ْﻦ ﺷَﺎ َء« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ ﺍﻟﺠﻤﻊ »ﺗَﺸَﺎﺅُﻭﻥَ « ♦ ﺱ‪ (1‬ﻋﻦ ﺳﻠﻤﺎﻥ ﺑﻦ ﻣﻮﺳﻰ‪ :‬ﻟﻤﺎ ﻧﺰﻟﺖ ﺍﻵﻳﺔ ‪ِ » 28‬ﻟ َﻤﻦ ﺷﺎ َء ﻣِﻨﻜُﻢ‬ ‫‪13‬‬

‫َﻘﻴﻢ« ﺫﻟﻚ ﺇﻟﻴﻨﺎ ﺇﻥ ﺷﺌﻨﺎ ﺍﺳﺘﻘﻤﻨﺎ ﻭﺇﻥ ﻟﻢ ﻧﺸﺄ ﻟﻢ ﻧﺴﺘﻘﻢ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬ ‫ﺃَﻥ ﻳَﺴﺘ َ‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪14‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪15‬‬

‫ﺳﺒِّﺢْ ﺑِﺎﺳ ِْﻢ َﺭﺑِّﻚَ « )‪74 :56\46‬؛ ‪96 :56\46‬؛‬ ‫ﺢ ﺍﺳ َْﻢ َﺭﺑِّﻚَ « )‪ (1 :87\8‬ﻭﺛﻼﺙ ﻣﺮﺍﺕ » َ‬ ‫ﺢ ﺍﺳ َْﻢ َﺭﺑِّﻚَ ﺍﻟﺬﻱ ﺧﻠﻘﻚ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺟﺎء ﻣﺮﺓ ﻭﺍﺣﺪﺓ » َﺳﺒِّ ِ‬ ‫ﻲ ْﺍﻷ َ ْﻋﻠَﻰ‪َ ،‬‬
‫ﺳﺒِّ ِ‬ ‫ﺳ ْﺒ َﺤﺎﻥَ َﺭﺑِّ َ‬ ‫‪ُ (1‬‬ ‫‪16‬‬

‫‪.(52 :69\78‬‬
‫‪ (1‬ﻗَﺪ ََﺭ‪.‬‬ ‫‪17‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ ﻟﻶﻳﺘﻴﻦ ‪َ :5-4 :87\8‬ﻭﺍﻟﱠﺬِﻱ ﺃ َ ْﺧ َﺮ َﺝ ْﺍﻟ َﻤﺮْ َﻋﻰ ﺃَﺣْ َﻮﻯ ﻓَ َﺠﻌَﻠَﻪُ ُﻏﺜَﺎ ًء )ﺗﻔﺴﻴﺮ ﺍﻟﺰﻣﺨﺸﺮﻱ ‪(http://goo.gl/e6aGtm‬؛ ﻭﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪.(34‬‬ ‫‪18‬‬

‫ﺃﺣﻮﻯ‪ :‬ﺃﺧﻀﺮ ﻳﻀﺮﺏ ﺇﻟﻰ ﺍﻟﺴﻮﺍﺩ‪ .‬ﺍﻟﻐﺜﺎء‪ :‬ﺍﻟﻬﺸﻴﻢ‪.‬‬

‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻓﻠﻦ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (178‬ﺕ‪ (1‬ﻓﻼ ﺗﻨﺴﻰ ﺑﻤﻌﻨﻰ ﻓﻠﻴﺲ ﺗﻨﺴﻰ‪ ،‬ﺇﺫ ﻻ ﻳﺠﻮﺯ ﺃﻥ ﻳﻨﻬﻰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺍﻟﻨﺴﻴﺎﻥ ﻷﻧﻪ ﻟﻴﺲ ﺑﺈﺭﺍﺩﺗﻪ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ ♦ (470‬ﺱ‪(1‬‬ ‫‪19‬‬

‫ﺴﻰ«‪ .‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻻﺳﺘﺜﻨﺎء ﺑﺎﻵﻳﺔ‬ ‫ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﺇﺫﺍ ﺃﺗﺎﻩ ﺟﺒﺮﻳﻞ ﺑﺎﻟﻮﺣﻲ ﻟﻢ ﻳﻔﺮﻍ ﺟﺒﺮﻳﻞ ﻣﻦ ﺍﻟﻮﺣﻲ ﺣﺘﻰ ﻳﺘﻜﻠﻢ ﺍﻟﻨﺒﻲ ﺑﺄﻭﻟﻪ ﻣﺨﺎﻓﺔ ﺍﻥ ﻳﻨﺴﺎﻩ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ » َﺳﻨُ ْﻘ ِﺮﺋُﻚَ ﻓ ََﻼ ﺗ َ ْﻨ َ‬
‫ﺍﻟﻼﺣﻘﺔ ‪» 7 :87\8‬ﺇِ ﱠﻻ َﻣﺎ ﺷَﺎ َء ﱠ‬
‫‹ُ«‪.‬‬
‫‪80‬‬
 ‫‪@ @óЃflí@bflßëfl @fl‹è§a@ŽáÜ Èflí@ŽéãŞ g@ŽéÜK Ûa@bfl’@bflß@bKÛg‬‬ ‫ٱ¡ُ ]‪[...‬ﺕ‪ِ [---] .1‬ﺇﻧﱠ ۥﻪ ُ ﻳَﻌۡ َﻠ ُﻢ‬ ‫ﺷﺎ ٓ َء ﱠ‬ ‫ِﺇ ﱠﻻ َﻣﺎ َ‬ ‫} ُ ﺇِﻧﱠﻪ ُ ﻳَ ْﻌﻠَ ُﻢ ْﺍﻟ َﺠ ْﻬ َﺮ َﻭ َﻣﺎ‬‫ِﺇ ﱠﻻ َﻣﺎ ﺷَﺎ َء ﱠ‬ ‫‪1‬‬
‫ﻡ‪7 :87\8‬‬
‫ۡٱﻟ َﺠﻬۡ َﺮ َﻭ َﻣﺎ َﻳ ۡﺨﻔ َٰﻰﻡ‪.1‬‬ ‫َﻳ ْﺨﻔَﻰ‬
‫‹‪@ @ôfl‹ŽîÜčÛ@Ú‬‬ ‫‪Ž‬‬‫‪ğ îfl ㎠ëfl‬‬ ‫ﺴ ُِﺮﻙَ ]‪[...‬ﺕ‪ 1‬ﻟ ِۡﻠﻴ ُۡﺴ َﺮ ٰﻯ ﺕ‪.1‬‬ ‫]‪َ [---‬ﻭﻧُ َﻴ ّ‬ ‫ﺴ ُِﺮﻙَ ﻟ ِْﻠﻴُﺴ َْﺮﻯ‬ ‫َﻭﻧُ َﻴ ّ‬ ‫ﻡ‪8 :87\8‬‬
‫‪2‬‬

‫‪@ @ôfl‹×ğ‰Ûa@čoÈ‬‬ ‫‪fl Ð ãŞ @æg@‹n׉‬‬ ‫‪fl Ï‬‬ ‫‬ ‫ۡ‬

‫ﺖ ٱﻟﺬِﻛ َﺮ ٰﻯ‪.‬‬‫ّ‬ ‫ﻓَﺬَ ّﻛ ِۡﺮ‪ .‬ﺇِﻥ ﻧﱠﻔﻌَ ِ‬
‫َ‬ ‫ْ‬ ‫ّ‬
‫ﺖ ﺍﻟ ِﺬﻛ َﺮﻯ‬ ‫ﻓَﺬَ ّﻛ ِْﺮ ﺇِﻥ ﻧَﻔﻌَ ِ‬
‫َ‬ ‫ْ‬ ‫ﻡ‪9 :87\8‬‬
‫׋‪@ @ófl“ƒflí@åflß@Ž‬‬ ‫‪K ‰‬‬ ‫Ž ‪Ş îfl‬‬ ‫‪fl‬‬ ‫ﺳﻴَﺬﱠ ﱠﻛ ُﺮ ]‪[...‬ﺕ‪َ 1‬ﻣﻦ ﻳَﺨﺸ َٰﻰ ]‪، [...‬‬
‫ﺕ‪1‬‬ ‫ۡ‬ ‫َ‬ ‫ﺳﻴَﺬﱠ ﱠﻛ ُﺮ َﻣ ْﻦ ﻳَ ْﺨﺸَﻰ‬ ‫َ‬
‫‪3‬‬
‫ﻡ‪10 :87\8‬‬
‫‪@ @óÔ’þa@bflèjŽ äŞ v‬‬ ‫‪fl nfl ífl ëfl‬‬ ‫َﻭﻳَﺘ َ َﺠﻨﱠﺒُ َﻬﺎ ۡٱﻷ َ ۡﺷﻘَﻰ‪،‬‬ ‫ﺷﻘَﻰ‬ ‫َﻭﻳَﺘ َ َﺠﻨﱠﺒُ َﻬﺎ ْﺍﻷ َ ْ‬ ‫ﻡ‪11 :87\8‬‬
‫‪@ @ôflØ‬‬ ‫‪ Ûa@flŠbŞäÛa@óÜ—flí@ðč‰ÛKa‬‬ ‫ﺎﺭ ۡٱﻟ ُﻜ ۡﺒ َﺮ ٰﻯ‪،‬‬ ‫ٱﻟﱠﺬِﻱ ﻳَﺼۡ ﻠَﻰ ٱﻟﻨﱠ َ‬ ‫ﺎﺭ ْﺍﻟ ُﻜﺒ َْﺮﻯ‬ ‫ﺼﻠَﻰ ﺍﻟﻨﱠ َ‬ ‫ﺍﻟﱠﺬِﻱ ﻳَ ْ‬ ‫ﻡ‪12 :87\8‬‬
‫‪@ @óflîzflí@bÛëfl @bflèîčÏ@ŽpìŽàífl @bÛ@ŞáqŽ‬‬ ‫ﺛ ُ ﱠﻢ َﻻ ﻳَ ُﻤﻮﺕُ ﻓِﻴ َﻬﺎ َﻭ َﻻ ﻳَ ۡﺤﻴَ ٰﻰ‪.‬‬ ‫ﺛ ُ ﱠﻢ َﻻ ﻳَ ُﻤﻮﺕُ ﻓِﻴ َﻬﺎ َﻭ َﻻ ﻳَ ْﺤﻴَﺎ‬ ‫ﻡ‪13 :87\8‬‬
‫×‪@ @óK‬‬ ‫‪fl mfl @åflß@fl|Ü Ïc@‡Ó‬‬ ‫]‪ [---‬ﻗَ ۡﺪ ﺃ َ ۡﻓﻠَ َﺢ َﻣﻦ ﺗ َﺰَ ﱠﻛ ٰﻰﻥ‪،1‬‬ ‫ﻗَﺪْ ﺃ َ ْﻓﻠَ َﺢ َﻣ ْﻦ ﺗ َﺰَ ﱠﻛﻰ‬ ‫‪4‬‬
‫ﻡ‪14 :87\8‬‬
‫—‪@ @óKÜ‬‬ ‫‪fl Ï‬‬ ‫‪ @éğiŠ‬‬‫׋‪fl @fláŽa@fl‬‬ ‫ˆ ‬‫‪fl ëfl‬‬ ‫ﺼﻠﱠ ٰﻰ‪.‬‬ ‫ٱﺳ َﻢ َﺭﺑِّ ِﻪ‪،‬ۦ ﻓَ َ‬ ‫َﻭﺫَﻛ ََﺮ ۡ‬ ‫ﺼﻠﱠﻰ‬ ‫َﻭﺫَﻛ ََﺮ ﺍﺳ َْﻢ َﺭﺑِّ ِﻪ ﻓَ َ‬ ‫ﻡ‪15 :87\8‬‬
‫¨‪@ @bflîãş‡Ûa@ñìflî‬‬ ‫‪ a@flæ뎋qč ûŽm@Ýfli‬‬ ‫]‪ [---‬ﺑَ ۡﻞ ﺗ ُ ۡﺆﺛ ُِﺮﻭﻥَ ‪1‬ﺕ‪ۡ 1‬ٱﻟ َﺤﻴَ ٰﻮﺓ َ ٱﻟﺪ ۡﱡﻧﻴَﺎ‪،‬‬ ‫ﺑَ ْﻞ ﺗُﺆْ ﺛ ُِﺮﻭﻥَ ْﺍﻟ َﺤﻴَﺎﺓ َ ﺍﻟﺪﱡ ْﻧﻴَﺎ‬ ‫‪5‬‬
‫ﻡ‪16 :87\8‬‬
‫‹‪@ @óÔicëfl @fl‚@ñ‬‬ ‫‚‪fl‬‬‫‪č þaflë‬‬ ‫َﻭ ۡٱﻷٓﺧِ َﺮﺓ ُ ﺧ َۡﻴ ‪ٞ‬ﺮ َﻭﺃ َ ۡﺑﻘَ ٰ ٓﻰ‪.‬‬ ‫َﻭ ْﺍﻵَﺧِ َﺮﺓ ُ َﺧﻴ ٌْﺮ َﻭﺃ َ ْﺑﻘَﻰ‬ ‫ﻡ‪17 :87\8‬‬
‫‪@ @óÛëþa@čÑz‬‬ ‫—‪Ž‬‬ ‫‪ş Ûa@ïčÐÛ @afl‰çfl @Şæg‬‬ ‫ﺼﺤُﻒِ ‪ۡ 1‬ٱﻷُﻭﻟَ ٰﻰ‪،‬‬ ‫]‪ِ [---‬ﺇ ﱠﻥ ٰ َﻫﺬَﺍ ﻟَﻔِﻲ ٱﻟ ﱡ‬ ‫ﺼﺤُﻒِ ْﺍﻷُﻭﻟَﻰ‬ ‫ِﺇ ﱠﻥ َﻫﺬَﺍ ﻟَﻔِﻲ ﺍﻟ ﱡ‬ ‫‪6‬‬
‫ﻡ‪18 :87\8‬‬
‫ﺳ ٰﻰ‪.‬‬ ‫ِﻴﻢ َﻭ ُﻣﻮ َ‬ ‫ﺻﺤُﻒِ ﺇِ ۡﺑ ٰ َﺮﻫ َ‬ ‫ُ‬ ‫ﺳﻰ‬ ‫ِﻴﻢ َﻭ ُﻣﻮ َ‬ ‫ﺻﺤُﻒِ ﺇِﺑ َْﺮﺍﻫ َ‬ ‫ُ‬ ‫ﻡ‪19 :87\8‬‬
‫‹‪@ @óflŽìŽßëfl @fláîčç‬‬ ‫‪fl ig@čÑz‬‬‫–‪Ž‬‬‫‪Ž‬‬ ‫‪1‬‬ ‫‪7‬‬

‫‪ 92\9‬ﺳﻮﺭﺓ ﺍﻟﻠﻴﻞ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 21‬ﻣﻜﻴﺔ‬
‫‪8‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪9‬‬

‫‪@ @ófl“Ìflí@aflˆg@ÝîKÛaflë‬‬ ‫َﻭٱﻟﱠ ۡﻴ ِﻞ ِﺇﺫَﺍ ﻳَ ۡﻐﺸ َٰﻰ!‬ ‫َﻭﺍﻟﻠﱠ ْﻴ ِﻞ ِﺇﺫَﺍ ﻳَ ْﻐﺸَﻰ‬ ‫ﻡ‪1 :92\9‬‬
‫‪@ @óKÜv‬‬‫‪fl mfl @aflˆg@ŠbflèäŞ Ûaflë‬‬ ‫ﺎﺭ ﺇِﺫَﺍ ﺗ َ َﺠﻠﱠ ٰﻰ‪!12‬‬ ‫َﻭٱﻟﻨﱠ َﻬ ِ‬ ‫ﺎﺭ ﺇِﺫَﺍ ﺗ َ َﺠﻠﱠﻰ‬ ‫َﻭﺍﻟﻨﱠ َﻬ ِ‬
‫‪10‬‬
‫ﻡ‪2 :92\9‬‬
‫ۡ ُ َ ‪1‬ﺕ‪1‬‬
‫׋‪@ @óflrãþaflë@fl‬‬‫‪ ‰‬‬ ‫‚ ‪Ş Ûa@flÕÜ‬‬‫‪fl @bflßëfl‬‬ ‫َﻭ َﻣﺎ َﺧﻠَﻖَ ‪ ،‬ٱﻟﺬﱠﻛ ََﺮ َﻭٱﻷﻧﺜ ٰ ٓﻰ !‬ ‫َﻭ َﻣﺎ َﺧﻠَﻖَ ﺍﻟﺬﱠﻛ ََﺮ َﻭ ْﺍﻷ ُ ْﻧﺜَﻰ‬ ‫‪11‬‬
‫ﻡ‪3 :92\9‬‬
‫“‪@ @óŞn‬‬‫‪fl Û @áØîfl ÈflŽ@Şæg‬‬ ‫ﺸﺘ ﱠ ٰﻰ‪.‬‬‫ﺳﻌۡ َﻴ ُﻜﻢۡ ﻟَ َ‬ ‫ِﺇ ﱠﻥ َ‬ ‫ﺸﺘﱠﻰ‬ ‫ﺳ ْﻌ َﻴ ُﻜ ْﻢ ﻟَ َ‬ ‫ِﺇ ﱠﻥ َ‬ ‫ﻡ‪4 :92\9‬‬
‫‪@ @óÔmŞ aflë@óİÇc@åflß@bŞßdÏ‬‬ ‫‬ ‫ﻓَﺄ َ ﱠﻣﺎ َﻣﻦ ﺃﻋﻄ ٰﻰ‪َ ،‬ﻭٱﺗﻘ ٰﻰ ‪،‬‬
‫ﱠ ﺱ‪1‬‬
‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫ﻓَﺄ َ ﱠﻣﺎ َﻣﻦ ﺃ ْﻋﻄﻰ َﻭﺍﺗﻘﻰ‬
‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫‪12‬‬
‫ﻡ‪5 :92\9‬‬
‫‡‪@ @ófl䏨bči@flÖ‬‬ ‫– ‪Ş‬‬ ‫‪fl ëfl‬‬ ‫ﺻﺪﱠﻕَ ﺑِ ۡﭑﻟ ُﺤ ۡﺴﻨ َٰﻰ‪،‬‬ ‫َﻭ َ‬ ‫ﺴﻨَﻰ‬ ‫ﺻﺪﱠﻕَ ﺑِ ْﺎﻟ ُﺤ ْ‬ ‫َﻭ َ‬ ‫ﻡ‪6 :92\9‬‬
‫‹‪@ @ôfl‹ŽîÜčÛ@Žê‬‬ ‫‪Ž‬‬ ‫ ‪ğ îfl äŽ‬‬
‫‪flÏ‬‬‫‬ ‫‪.‬‬ ‫‪1‬ﺱ‪1‬ﺕ‪1‬‬ ‫ۡ‬
‫ﺴ ُِﺮﻩۥ ُ ]‪[...‬ﺕ‪ 1‬ﻟِﻠﻴ ُۡﺴ َﺮ ٰﻯ‬ ‫ﺴﻨُﻴَ ّ‬ ‫ﻓَ َ‬ ‫ﺴ ُِﺮﻩ ُ ﻟ ِْﻠﻴُﺴ َْﺮﻯ‬ ‫ﺴﻨُﻴَ ّ‬ ‫ﻓَ َ‬
‫‪13‬‬
‫ﻡ‪7 :92\9‬‬
‫‪@ @ófläÌflnŽaflë@fl݃‬‬ ‫‪č ifl @åflß@bŞßc ëfl‬‬ ‫َﻭﺃ َ ﱠﻣﺎ َﻣ ۢﻦ ﺑَﺨِ ﻞَ‪َ ،‬ﻭ ۡ‬
‫ٱﺳﺘ َۡﻐﻨ َٰﻰ‪،‬‬ ‫َﻭﺃَ ﱠﻣﺎ َﻣ ْﻦ ﺑَﺨِ َﻞ َﻭﺍ ْﺳﺘ َ ْﻐﻨَﻰ‬ ‫ﻡ‪8 :92\9‬‬
‫‪@ @ófl䏨bči@fll‰‬‬ ‫× ‪Ş‬‬ ‫‪ ëfl‬‬ ‫ﺏ ﺑِ ۡﭑﻟ ُﺤ ۡﺴﻨ َٰﻰ‪،‬‬ ‫َﻭ َﻛﺬﱠ َ‬ ‫ﺴﻨَﻰ‬ ‫ﺏ ﺑِ ْﺎﻟ ُﺤ ْ‬ ‫َﻭ َﻛﺬﱠ َ‬ ‫ﻡ‪9 :92\9‬‬
‫‹‪@ @ôfl‹ŽÈÜčÛ@Žê‬‬ ‫‪Ž‬‬ ‫ ‪ğ îfl äŽ‬‬
‫‪flÏ‬‬‫‬ ‫ﺴ ُِﺮﻩۥ ُ ]‪ [...‬ﻟ ِۡﻠﻌُﺴۡ َﺮ ٰﻯ ‪،‬‬
‫‪1‬ﺕ‪1‬‬
‫ﺴﻨُﻴَ ّ‬ ‫ﻓَ َ‬ ‫ﺴ ُِﺮﻩ ُ ﻟ ِْﻠﻌُﺴ َْﺮﻯ‬ ‫ﺴﻨُﻴَ ّ‬ ‫ﻓَ َ‬
‫‪14‬‬
‫ﻡ‪10 :92\9‬‬

‫‹ُ‬‫‹ُ«‪ .‬ﻭﻓﻲ ﺍﻵﻳﺔ ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ِ :‬ﺇ ﱠﻻ َﻣﺎ ﺷَﺎ َء ﱠ‬ ‫ﺳﻨُ ْﻘ ِﺮﺋُﻚَ « ﺛﻢ ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺔ ‪» 7‬ﺷَﺎ َء ﱠ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﺍﻟﻤﻔﺮﺩ ﻓﻲ ﺍﻵﻳﺔ ‪» 5‬ﻓَ َﺠ َﻌﻠَﻪُ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 6‬‬ ‫‪1‬‬

‫]ﺍﻥ ﺗﻨﺴﺎﻩ[ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،30‬ﺹ ‪ ♦ (http://goo.gl/3Huddt 280‬ﻡ‪ (1‬ﻗﺎﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ‪ :‬ﻋﻨﺪ ﺫﻱ ﺍﻟﻌﺮﺵ ﺗﻌﺮﺿﻮﻥ ﻋﻠﻴﻪ \ ﻳﻌﻠﻢ ﺍﻟﺠﻬﺮ ﻭﺍﻟﺴﺮﺍﺭ ﺍﻟﺨﻔﻴﺎ )ﺍﻟﻨﻮﻳﺮﻱ‪:‬‬
‫ﻧﻬﺎﻳﺔ ﺍﻷﺭﺏ ﻓﻲ ﻓﻨﻮﻥ ﺍﻷﺩﺏ ‪.(http://goo.gl/zuyZV3‬‬
‫ﺴ ُِﺮﻙَ ]ﻟﻠﻄﺮﻳﻘﺔ[ ْﺍﻟﻴُﺴ َْﺮﻯ )ﺍﻟﺒﻴﻀﺎﻭﻱ‬ ‫ﺴ ُِﺮﻙَ «‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﻧُﻴَ ّ‬ ‫ﺕ‪ْ (1‬ﺍﻟﻴُﺴ َْﺮﻯ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻬﻞ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ »ﺇِ ﱠﻧﻪُ ﻳَ ْﻌﻠَ ُﻢ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ » َﻭﻧُﻴَ ّ‬ ‫‪2‬‬

‫‪ .(http://goo.gl/CQceh3‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﻭﻧﻌﺪﻙ ﻟﻄﺮﻳﻘﺔ ﺍﻟﻴﺴﺮﻯ ﻓﻲ ﺣﻔﻆ ﺍﻟﻮﺣﻲ‪ ،‬ﺃﻭ ﺍﻟﺘﺪﻳﻦ ﻭﻧﻮﻓﻘﻚ ﻟﻬﺎ‪ .‬ﺑﻴﻨﻤﺎ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﻧﻮﻓﻘﻚ ﻟﻠﻄﺮﻳﻘﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺍﻟﻴﺴﺮ ﻓﻲ ﻛﻞ‬
‫ﺴِﺮ ﻟﻚَ ْﺍﻟﻴُﺴ َْﺮﻯ‪.‬‬ ‫ﺃﺣﻮﺍﻟﻚ )‪ .(http://goo.gl/mfzts9‬ﻭﻫﻨﺎﻙ ﺧﻄﺄ‪َ :‬ﻭﻧُﻴَ ّ‬
‫ﺳ َﻴﺬﱠ ﱠﻛ ُﺮ ]ﺑﻬﺎ[ َﻣ ْﻦ َﻳ ْﺨﺸَﻰ ]ﷲ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/YVMySv‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬‬ ‫‪3‬‬

‫ﺳﻤِﻴ ٌﻊ َﻋﻠِﻴ ٌﻢ« ﻭﺍﻵﻳﺔ ‪» 60 :9\113‬ﺇِ ﱠﻧ َﻤﺎ‬ ‫‹ُ َ‬ ‫ﺳﻜَﻦٌ َﻟ ُﻬ ْﻢ َﻭ ﱠ‬‫ﺻ َﻼﺗَﻚَ َ‬ ‫ﺻ ِّﻞ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺇِﻥﱠ َ‬ ‫ﺻﺪَﻗَﺔً ﺗ ُ َ‬
‫ﻄ ِّﻬ ُﺮﻫُ ْﻢ َﻭﺗُﺰَ ّﻛِﻴ ِﻬ ْﻢ ﺑِ َﻬﺎ َﻭ َ‬ ‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ‪ 103 :9\113‬ﺍﻟﺘﻲ ﺗﻔﺮﺽ ﺍﻟﺰﻛﺎﺓ » ُﺧ ْﺬ ﻣِ ْﻦ ﺃَ ْﻣ َﻮﺍ ِﻟ ِﻬ ْﻢ َ‬ ‫‪4‬‬

‫‹ُ َﻋﻠِﻴ ٌﻢ َﺣﻜِﻴ ٌﻢ«‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻷﺧﻴﺮﺓ ﺗﺤﺪﺩ ﺍﻟﻔﺌﺎﺕ‬ ‫‹ِ َﻭ ﱠ‬‫ﻀﺔً ﻣِ ﻦَ ﱠ‬ ‫ﺴ ِﺒﻴ ِﻞ ﻓ َِﺮﻳ َ‬ ‫‹ َﻭﺍِﺑ ِْﻦ ﺍﻟ ﱠ‬
‫ﺳ ِﺒﻴ ِﻞ ﱠ ِ‬ ‫َﺎﺭﻣِ ﻴﻦَ َﻭﻓِﻲ َ‬ ‫ﺏ َﻭ ْﺍﻟﻐ ِ‬ ‫ِﻴﻦ َﻭ ْﺍﻟ َﻌﺎﻣِ ﻠِﻴﻦَ َﻋﻠَ ْﻴ َﻬﺎ َﻭ ْﺍﻟ ُﻤ َﺆﻟﱠﻔَ ِﺔ ﻗُﻠُﻮﺑُ ُﻬ ْﻢ َﻭﻓِﻲ ِ ّ‬
‫ﺍﻟﺮﻗَﺎ ِ‬ ‫ﺼﺪَﻗَﺎﺕُ ﻟ ِْﻠﻔُﻘ ََﺮﺍءِ َﻭ ْﺍﻟ َﻤ َ‬
‫ﺴ ﺎﻛ ِ‬ ‫ﺍﻟ ﱠ‬
‫ﺍﻟﻤﺴﺘﻔﻴﺪﺓ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫ﺼﻠﱠﻰ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﺗُﺆْ ﺛ ُِﺮﻭﻥَ «‪ ،‬ﻭﻗﺪ ﺻﺤﺤﺘﻬﺎ‬ ‫‪ (1‬ﺃﻧﺘﻢ ﺗُﺆْ ﺛ ُِﺮﻭﻥَ ‪ ،‬ﺗ ُ ْﻮﺛ ُِﺮﻭﻥَ ‪ ،‬ﻳُﺆْ ﺛ ُِﺮﻭﻥَ ♦ ﺕ‪َ (1‬ﺑﻞْ ﺗُﺆْ ﺛ ُِﺮﻭ َﻥ‪ :‬ﺑﻞ ﺗﺨﺘﺎﺭﻭﻥ ﻭﺗﻔﻀﻠﻮﻥ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ »ﻓَ َ‬ ‫‪5‬‬

‫ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪» :‬ﻳُﺆْ ﺛ ُِﺮﻭﻥَ «‪.‬‬

‫‪ (1‬ﺍﻟﺼﱡﺤْ ﻒِ ‪.‬‬ ‫‪6‬‬

‫‪ (1‬ﺻُﺤْ ﻒِ‪.‬‬ ‫‪7‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪8‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪9‬‬

‫‪ (1‬ﺗَﺘ َ َﺠﻠﱠﻰ‪ ،‬ﺗُﺠْ ﻠِﻲ ‪ (2‬ﺣﺬﻓﺖ ﺍﻵﻳﺔ‪.‬‬ ‫‪10‬‬

‫‪ (1‬ﻭﺍﻟﺬﱠﻛ َِﺮ َﻭ ْﺍﻷ ُ ْﻧﺜَﻰ‪ ،‬ﻭﺍﻟﺬﻱ َﺧ َﻠﻖَ ﺍﻟﺬﱠﻛ ََﺮ َﻭ ْﺍﻷ ُ ْﻧﺜَﻰ‪ ،‬ﻭﻣﻦ َﺧ َﻠﻖَ ﺍﻟﺬﱠﻛ ََﺮ َﻭ ْﺍﻷ ُ ْﻧﺜَﻰ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﷲ ﺧﺎﻟﻖ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ،(181‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ ﻟﻶﻳﺎﺕ ‪َ :3-1‬ﻭﺍﻟﻠﱠ ْﻴ ِﻞ ﺇِﺫَﺍ ﻳَ ْﻐﺸَﻰ‬ ‫‪11‬‬

‫ﺎﺭ ﺇِﺫَﺍ ﺗ َ َﺠ ﱠﻠﻰ ﷲ ﺧﺎﻟﻖ ﺍﻟﺰﻭﺟﻴﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﻟﻌﻠﻲ ﺍﻵﺧﺮﺓ ﻭﺍﻷﻭﻟﻰ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ،(181‬ﺃﻭ‪ :‬ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ ﻭﺍﻟﻨﻬﺎﺭ ﺇﺫﺍ ﺗﺠﻠﻰ ﻭﺧﻠﻖ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﺃﻭ‪ :‬ﺃﻥ ﻋﻠﻴًﺎ ﻟﻠﻬﺪﻯ ﻭﺃﻥ‬ ‫َﻭﺍﻟﻨﱠ َﻬ ِ‬
‫ﻟﻪ ﻟﻶﺧﺮﺓ ﻭﺍﻷﻭﻟﻰ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪ ♦ (167‬ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪َ :‬ﻭ َﻣﻦ َﺧﻠَﻖَ ﺍﻟﺬﱠﻛ ََﺮ َﻭ ْﺍﻷ ُ ْﻧﺜَﻰ ‪ -‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﺑﺎ{ ﺍﻟﺬﻱ ﺧﻠﻖ‬
‫ﺍﻟﺼﻨﻔﻴﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ )‪.(http://goo.gl/AFuvTy‬‬
‫ﺭﺟﺎﻻ ﺟﻠﺪًﺍ ﻳﻤﻨﻌﻮﻧﻚ ﻭﻳﻘﻮﻣﻮﻥ ﺩﻭﻧﻚ ﻳﺎ ﺑﻨﻲ ﻓﻘﺎﻝ ﺇﻧﻲ ﺇﻧﻤﺎ ﺃﺭﻳﺪ ﻣﺎ ﻋﻨﺪ ﷲ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻓﻴﻪ ﻓﺄﻣﺎ ﻣﻦ ﺃﻋﻄﻰ‬ ‫ً‬ ‫ﺱ‪ (1‬ﻗﺎﻝ ﺃﺑﻮ ﻗﺤﺎﻓﺔ ﻷﺑﻲ ﺑﻜﺮ ﺃﺭﺍﻙ ﺗﻌﺘﻖ ﺭﻗﺎﺑًﺎ ﺿﻌﺎﻓًﺎ ﻓﻠﻮ ﺃﻧﻚ ﺃﻋﺘﻘﺖ‬ ‫‪12‬‬

‫ﻭﺍﺗﻘﻰ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ‪.46 :18\69‬‬
‫‪ (1‬ﻟ ِْﻠﻴُﺴ َُﺮﻯ ♦ ﺕ‪ْ (1‬ﺍﻟﻴُﺴ َْﺮﻯ‪ :‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻬﻞ ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﻓﺴﻨﻬﻴﺌﻪ ﻟﻠﺨﻠﺔ ﺍﻟﺘﻲ ﺗﺆﺩﻱ ﺇﻟﻰ ﻳﺴﺮ ﻭﺭﺍﺣﺔ ﻛﺪﺧﻮﻝ ﺍﻟﺠﻨﺔ‪ ،‬ﻣﻦ ﻳﺴﺮ ﺍﻟﻔﺮﺱ ﺇﺫﺍ ﻫﻴﺄﻩ ﻟﻠﺮﻛﻮﺏ ﺑﺎﻟﺴﺮﺝ ﻭﺍﻟﻠﺠﺎﻡ‬ ‫‪13‬‬

‫ﺴ ُِﺮﻩُ ]ﻟﻠﻄﺮﻳﻘﺔ[ ْﺍﻟﻴُﺴ َْﺮﻯ‪ ،‬ﺃﺳﻮﺓ ﺑﺎﻵﻳﺔ ‪ ♦ 8 :87\8‬ﺱ‪ (1‬ﻋﻦ ﻋﻠﻲ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ‪ :‬ﻣﺎ ﻣﻨﻜﻢ ﻣﻦ ﺃﺣﺪ ﺇﻻ ﻛﺘﺐ ﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﺠﻨﺔ‬ ‫ﺴﻨُﻴَ ّ‬
‫)‪ .(http://goo.gl/0dnj5I‬ﻭﺍﻵﻳﺔ ﻧﺎﻗﺼﺔ ﻭﺗﻜﻤﻴﻠﻬﺎ‪ :‬ﻓَ َ‬
‫ﺴ ُِﺮﻩُ ﻟِﻠﻴُﺴﺮﻯ«‪.‬‬ ‫ﺴﻨُﻴَ ّ‬
‫ﺻﺪﱠﻕَ ِﺑﺎﻟﺤُﺴﻨﻰ ﻓَ َ‬ ‫ﻭﻣﻘﻌﺪﻩ ﻣﻦ ﺍﻟﻨﺎﺭ ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﺃﻓﻼ ﻧﺘﻜﻞ ﻗﺎﻝ‪ :‬ﺍﻋﻤﻠﻮﺍ ﻓﻜﻞ ﻣﻴﺴﺮ‪ .‬ﺛﻢ ﻗﺮﺃ »ﻓَﺄ َ ّﻣﺎ َﻣﻦ ﺃَﻋﻄﻰ َﻭﺍِﺗﱠﻘﻰ َﻭ َ‬
‫ﺴ ُِﺮﻩُ ]ﻟﻠﻄﺮﻳﻘﺔ[ ْﺍﻟﻌُﺴ َْﺮﻯ‪ ،‬ﺃﺳﻮﺓ ﺑﺎﻵﻳﺔ ‪8 :87\8‬‬ ‫‪ (1‬ﻟ ِْﻠﻌُﺴ َُﺮﻯ‪ .‬ﺕ‪ (1‬ﺍﻵﻳﺔ ﻧﺎﻗﺼﺔ ﻭﺗﻜﻤﻴﻠﻬﺎ‪ :‬ﻓَ َ‬
‫ﺴﻨُﻴَ ّ‬ ‫‪14‬‬

‫‪81‬‬
 ‫‹†‪@ @ôŞ‬‬
‫‪fl mfl @aflˆg@ŽéÛbflß@ŽéäflÇ@ïčäÌŽí@bflßëfl‬‬ ‫ﻋ ۡﻨﻪُ َﻣﺎﻟُ ٓۥﻪ ُ ]‪[...‬ﺕ‪ ،1‬ﺇِﺫَﺍ ﺗ ََﺮﺩ ٰ ٓﱠﻯ‬ ‫َﻭ َﻣﺎ ﻳ ُۡﻐﻨِﻲ َ‬ ‫ﻋ ْﻨﻪ ُ َﻣﺎﻟُﻪ ُ ِﺇﺫَﺍ ﺗ ََﺮﺩ ﱠﻯ‬
‫َﻭ َﻣﺎ ﻳُ ْﻐﻨِﻲ َ‬
‫‪1‬‬
‫ﻡ‪11 :92\9‬‬
‫]‪[...‬ﺕ‪.2‬‬
‫‪@ @ôfl‡èŽÜÛ@bfläîÜÇ‬‬ ‫‪fl @Şæg‬‬ ‫ﻋﻠَ ۡﻴﻨَﺎ ﻟَ ۡﻠ ُﻬﺪ َٰﻯ‪،‬‬ ‫]‪ِ [---‬ﺇ ﱠﻥ َ‬ ‫ﻋﻠَ ْﻴﻨَﺎ ﻟَ ْﻠ ُﻬﺪَﻯ‬‫ِﺇ ﱠﻥ َ‬ ‫ﻡ‪12 :92\9‬‬
‫ۡ ُ َ ‪1‬‬ ‫ُ‬
‫‹‪@ @óÛëþaflë@ñ‬‬ ‫‚‪fl‬‬
‫‪č ÿÛ@bfläÛ @Şægëfl‬‬ ‫َﻭﺇِ ﱠﻥ ﻟَﻨَﺎ ﻟَ ۡﻸٓﺧِ َﺮﺓ َﻭٱﻷﻭﻟ ٰﻰ ‪.‬‬
‫َ‬ ‫َ‬ ‫ْ‬
‫َﻭﺇِ ﱠﻥ ﻟﻨَﺎ ﻟﻶﺧِ َﺮﺓ َﻭﺍﻷﻭﻟﻰ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫‪2‬‬
‫ﻡ‪13 :92\9‬‬
‫‪@ @óKÄÜ mfl @aŠbflã@áØmŽ Šfl‰ãdÏ‬‬ ‫‬ ‫ﻈ ٰﻰ‪1‬ﺕ‪،1‬‬ ‫ﻓَﺄَﻧﺬَ ۡﺭﺗ ُ ُﻜﻢۡ ﻧ َٗﺎﺭﺍ ﺗَﻠَ ﱠ‬ ‫ﻈﻰ‬ ‫َﺎﺭﺍ ﺗَﻠَ ﱠ‬ ‫ﻓَﺄ َ ْﻧﺬَ ْﺭﺗ ُ ُﻜ ْﻢ ﻧ ً‬ ‫‪3‬‬
‫ﻡ‪14 :92\9‬‬
‫‪@ @óÔ’þa@bKÛg@bflèîÜ—flí@bÛ‬‬ ‫َﻻ ﻳَﺼۡ ﻠَﯨٰ َﻬﺎ ٓ ﺇِ ﱠﻻ ۡٱﻷَﺷﻘَﻰ‪،‬‬
‫ۡ‬ ‫ﺷﻘَﻰ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬
‫َﻻ ﻳَﺼ َْﻼﻫَﺎ ﺇِﻻ ﺍﻷ ْ‬ ‫ﻡ‪15 :92\9‬‬
‫‪@ @óKÛìfl mfl ëfl @fll‰‬‬ ‫× ‪Ş‬‬‫‪ @ðč‰ÛKa‬‬ ‫ﺏ َﻭﺗ ََﻮﻟﱠ ٰﻰ ]‪، [...‬‬
‫ﺕ‪1‬‬
‫ٱﻟﱠﺬِﻱ َﻛﺬﱠ َ‬ ‫ﺏ َﻭﺗ ََﻮﻟﱠﻰ‬ ‫ﺍﻟﱠﺬِﻱ َﻛﺬﱠ َ‬ ‫‪4‬‬
‫ﻡ‪16 :92\9‬‬
‫‪@ @óÔmþa@bflèjŽ äŞ v‬‬ ‫Ž ‪fl îŽ‬‬‫‪fl ëfl‬‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬
‫ﺳﻴُ َﺠﻨﱠﺒُ َﻬﺎ ٱﻷﺗﻘَﻰ‪.‬‬
‫‪1‬‬
‫َﻭ َ‬ ‫َ‬ ‫ْ‬
‫ﺳﻴُ َﺠﻨﱠﺒُ َﻬﺎ ﺍﻷﺗْﻘَﻰ‬ ‫َﻭ َ‬
‫‪5‬‬
‫ﻡ‪17 :92\9‬‬
‫×‪@ @óK‬‬ ‫‪fl nfl ífl @ŽéÛ bflß@ïčmûŽí@ðč‰ÛKa‬‬ ‫ٱﻟﱠﺬِﻱ ﻳ ُۡﺆﺗِﻲ َﻣﺎﻟَﻪۥ ُ ]‪[...‬ﺕ‪ 1‬ﻳَﺘ َﺰَ ﱠﻛ ٰﻰ‪،1‬‬ ‫ﺍﻟﱠﺬِﻱ ﻳُﺆْ ﺗِﻲ َﻣﺎﻟَﻪ ُ ﻳَﺘ َﺰَ ﱠﻛﻰ‬ ‫‪6‬‬
‫ﻡ‪18 :92\9‬‬
‫‡‪@ @ôflvŽm@òflàÈğã@åčß@Žê‬‬ ‫‪fl äčÇ@đ‡y‬‬ ‫‪fl dÛč@bflßëfl‬‬ ‫ﻯﺱ‪1‬ﺕ‪،1‬‬ ‫َﻭ َﻣﺎ ِﻷ َ َﺣ ٍﺪ ﻋِﻨﺪَ ۥﻩ ُ ﻣِ ﻦ ﻧِّﻌۡ َﻤ ٖﺔ ﺗ ُ ۡﺠﺰَ ٰ ٓ‬ ‫َﻭ َﻣﺎ ِﻷ َ َﺣ ٍﺪ ِﻋ ْﻨﺪَﻩُ ﻣِ ْﻦ ﻧِ ْﻌ َﻤ ٍﺔ ﺗُﺠْ ﺰَ ﻯ‬ ‫‪7‬‬
‫ﻡ‪19 :92\9‬‬
‫‪@ @óÜÇþa@čéiğ Š‬‬ ‫‪fl @čéuflë@bflÌnč ia@bKÛg‬‬ ‫ِﺇ ﱠﻻ ۡٱﺑﺘِﻐَﺎ ٓ َء‪َ 1‬ﻭ ۡﺟ ِﻪ َﺭ ِﺑّ ِﻪ ۡٱﻷ َ ۡﻋﻠَ ٰﻰﻡ‪،1‬‬ ‫ِﺇ ﱠﻻ ﺍ ْﺑﺘِﻐَﺎ َء َﻭ ْﺟ ِﻪ َﺭﺑِّ ِﻪ ْﺍﻷ َ ْﻋﻠَﻰ‬ ‫‪8‬‬
‫ﻡ‪20 :92\9‬‬
‫‪@ @óflš‹flí@flÒìflÛ ëfl‬‬ ‫ﺿ ٰﻰ‪.1‬‬ ‫ﻑ َﻳ ۡﺮ َ‬ ‫ﺴ ۡﻮ َ‬‫َﻭﻟَ َ‬ ‫ﺿﻰ‬ ‫ﻑ َﻳ ْﺮ َ‬ ‫ﺴ ْﻮ َ‬ ‫َﻭﻟَ َ‬ ‫ﻡ‪21 :92\9‬‬
‫‪9‬‬

‫‪ 89\10‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ‬
‫‪10‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 30‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬ ‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪11‬‬

‫‹@ @‬ ‫‪ vÐÛaflë‬‬ ‫َﻭ ۡٱﻟﻔ َۡﺠ ِﺮ‪1‬ﺕ‪!1‬‬ ‫َﻭ ْﺍﻟﻔ ِ‬

‫َﺠْﺮ‬ ‫‪12‬‬
‫ﻡ‪1 :89\10‬‬
‫‪@ @‹“flÇ@_ÞbflîÛ ëfl‬‬ ‫ﻋ ۡﺸ ٖﺮ‪1‬ﻡ‪!1‬‬ ‫َﻭﻟَﻴَﺎ ٍﻝ َ‬ ‫ﻋ ْﺸ ٍﺮ‬ ‫َﻭﻟَﻴَﺎ ٍﻝ َ‬ ‫‪13‬‬
‫ﻡ‪2 :89\10‬‬
‫ۡ ۡ ‪2‬ﺕ‪1‬‬
‫‹@ @‬ ‫‪ mflìÛaflë@ÉÐŞ“Ûaflë‬‬ ‫ﺸ ۡﻔﻊِ‪َ 1‬ﻭٱﻟ َﻮﺗ ِﺮ !‬ ‫َﻭٱﻟ ﱠ‬ ‫ﺸ ْﻔﻊِ َﻭ ْﺍﻟ َﻮﺗْ ِﺮ‬
‫َﻭﺍﻟ ﱠ‬ ‫‪14‬‬
‫ﻡ‪3 :89\10‬‬
‫‹@ @‬‫‪ flí@aflˆg@ÝîKÛaflë‬‬ ‫َﻭٱﻟﱠ ۡﻴ ِﻞ ِﺇﺫَﺍ َﻳ ۡﺴ ِﺮ‪1‬ﺕ‪!1‬‬ ‫َﻭﺍﻟﻠﱠ ْﻴ ِﻞ ِﺇﺫَﺍ َﻳﺴ ِْﺮ‬ ‫‪15‬‬
‫ﻡ‪4 :89\10‬‬
‫‹@ @‬‫‪_ včy@ðč‰Ûn@áflÓ‬‬ ‫ˆ‪ @ÙÛč‬‬ ‫‪fl @ïčÏ@Ýflç‬‬ ‫ﺴ ‪ٞ‬ﻢ ِﻟّﺬِﻱ ﺣِ ۡﺠ ٍﺮﺕ‪1‬؟‬ ‫ﻫ َۡﻞ ﻓِﻲ ٰﺫ َﻟِﻚَ ﻗَ َ‬ ‫ﺠْﺮ‬
‫ﺴ ٌﻢ ِﻟﺬِﻱ ﺣِ ٍ‬ ‫ﻫ َْﻞ ﻓِﻲ ﺫَﻟِﻚَ ﻗَ َ‬ ‫ﻡ‪5 :89\10‬‬
‫‪16‬‬

‫ﻒ ﻓَﻌَ َﻞ َﺭﺑﱡﻚَ ِﺑﻌَﺎ ٍﺩ ‪،‬‬ ‫]‪ [---‬ﺃَﻟَﻢۡ ﺗ ََﺮ ﻛ َۡﻴ َ‬ ‫ْﻒ ﻓَ َﻌ َﻞ َﺭﺑﱡﻚَ ِﺑﻌَﺎ ٍﺩ‬ ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ َﻛﻴ َ‬ ‫ﻡ‪6 :89\10‬‬
‫‪1‬‬
‫†@ @‬‫‪đ bflÈič @Ùiş Š‬‬‫‪fl @flÝÈ‬‬ ‫‪flÏ‬‬‫‪ @flÑî×@fl‹mfl @áÛc‬‬ ‫‪17‬‬

‫†@ @‬
‫‪č bflàÈ‬‬ ‫‪č Ûa@čpaflˆ@flâŠ‬‬ ‫‪fl g‬‬ ‫ﺕ‪ۡ 2‬ٱﻟ ِﻌ َﻤﺎ ِﺩ ‪،‬‬
‫ﻡ‪1‬‬
‫ﺇِ َﺭ َﻡ‪ 1‬ﺫَﺍ ِ‬ ‫ﺕ ْﺍﻟ ِﻌ َﻤﺎ ِﺩ‬ ‫ﺇِ َﺭ َﻡ ﺫَﺍ ِ‬ ‫‪18‬‬
‫ﻡ‪7 :89\10‬‬
‫‡@ @‬ ‫‪č Ü jč Ûa@ïčÏ@bflèÜ rčß@Õ܃Ží@áÛ@ïčnÛKa‬‬ ‫ٱﻟﱠﺘِﻲ ﻟَﻢۡ ﻳ ُۡﺨﻠَ ۡﻖ ﻣِ ۡﺜﻠُ َﻬﺎ‪ 1‬ﻓِﻲ ۡٱﻟﺒِ ٰﻠَﺪِ؟‬ ‫َ‬ ‫ْ‬
‫ﺍﻟﱠﺘِﻲ ﻟَ ْﻢ ﻳُﺨﻠﻖ ﻣِ ﺜﻠ َﻬﺎ ﻓِﻲ ﺍﻟﺒِﻼ ِﺩ‬
‫ُ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫‪19‬‬
‫ﻡ‪8 :89\10‬‬
‫†@ @‬
‫‪č aflìÛbči@fl‹ƒŞ—Ûa@(aìŽibflu@flåíč‰ÛKa@fl†ìŽàqfl ëfl‬‬ ‫ۡ‬
‫ﺼﺨ َﺮ‬ ‫َﻭﺛ َ ُﻤﻮﺩَ‪1‬ﻡ‪ 1‬ٱﻟﱠﺬِﻳﻦَ َﺟﺎﺑُﻮﺍْﺕ‪ 1‬ٱﻟ ﱠ‬ ‫ْ‬
‫ﺼ ْﺨ َﺮ ﺑِﺎﻟ َﻮﺍ ِﺩ‬ ‫َﻭﺛَ ُﻤﻮﺩ َ ﺍﻟﱠﺬِﻳ َﻦ َﺟﺎﺑُﻮﺍ ﺍﻟ ﱠ‬ ‫‪20‬‬
‫ﻡ‪9 :89\10‬‬
‫ﺑِ ۡﭑﻟ َﻮﺍ ِﺩ‪2‬ﺕ‪2‬؟‬
‫†@ @‬
‫‪č bflmëþa@ðčˆ@flæìflÇ‹čÏëfl‬‬ ‫َ‬ ‫ۡ‬
‫ﻋ ۡﻮﻥَ ﺫِﻱ ٱﻷ ۡﻭﺗ َﺎﺩِ‪،‬‬ ‫َﻭﻓ ِۡﺮ َ‬ ‫ﻋ ْﻮﻥَ ﺫِﻱ ْﺍﻷ َ ْﻭﺗ َﺎ ِﺩ‬
‫َﻭﻓ ِْﺮ َ‬ ‫ﻡ‪10 :89\10‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻣﺎ ﻳُ ْﻐﻨِﻲ َﻋ ْﻨﻪُ َﻣﺎﻟُﻪُ ]ﺷﻴﺌًﺎ[ ِﺇﺫَﺍ ﺗ ََﺮﺩﱠﻯ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ (479‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻣﺎ ﻳُ ْﻐﻨِﻲ َﻋ ْﻨﻪُ َﻣﺎﻟُﻪُ ِﺇﺫَﺍ ﺗ ََﺮﺩﱠﻯ ]ﻓﻴﻬﺎ[ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء‬ ‫‪1‬‬

‫‪ ،30‬ﺹ ‪.(http://goo.gl/9SxzH3 387‬‬

‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ ﻟﻶﻳﺘﻴﻦ ‪ 12‬ﻭ‪ِ :13‬ﺇﻥﱠ ﻋﻠﻴًﺎ َﻟ ْﻠ ُﻬﺪَﻯ َﻭ ِﺇﻥﱠ ﻟﻪ ﻟَ ْﻶَﺧِ َﺮﺓ َ َﻭ ْﺍﻷُﻭﻟَﻰ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(181‬‬ ‫‪2‬‬

‫ﻈﻰ‪ :‬ﻳﺸﺘﺪ ﻟﻬﻴﺒﻬﺎ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ » َﻭﺇِﻥﱠ ﻟَﻨَﺎ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ »ﻓَﺄ َ ْﻧﺬَﺭْ ﺗُﻜُ ْﻢ«‪.‬‬ ‫َﺎﺭﺍ ﺗ َ َﻠ ﱠ‬
‫ﻈﻰ ♦ ﺕ‪ (1‬ﻧ ً‬ ‫ﻈﻰ‪ ،‬ﺗَﺘَﻠَ ﱠ‬ ‫‪ (1‬ﺗ ﱠ َﻠ ﱠ‬ ‫‪3‬‬

‫ﺏ َﻭﺗ ََﻮﻟﱠﻰ ]ﻋﻦ ﺍﻹﻳﻤﺎﻥ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/R1YJJo‬‬ ‫َ‬ ‫ﱠ‬ ‫ﺬ‬ ‫َ‬
‫ﻛ‬ ‫ِﻱ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ﻟ‬ ‫ﺍ‬ ‫ﻭﺗﻜﻤﻴﻠﻪ‪:‬‬ ‫ﻧﺎﻗﺺ‬ ‫ﻧﺺ‬ ‫ﺕ‪(1‬‬ ‫‪4‬‬

‫ﺳﻨُ َﺠﻨﱠﺒُ َﻬﺎ‪.‬‬‫‪َ (1‬ﻭ َ‬ ‫‪5‬‬

‫‪َ (1‬ﻳ ﱠﺰ ﱠﻛﻰ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺍﻟﱠﺬِﻱ ﻳُﺆْ ﺗِﻲ َﻣﺎﻟَﻪُ ]ﻟﻴﺘﺰﻛﻰ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/SgChSv‬‬ ‫‪6‬‬

‫ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻟﻤﺎ ﺃﺳﻠﻢ ﺑﻼﻝ ﺫﻫﺐ ﺇﻟﻰ ﺍﻷﺻﻨﺎﻡ ﻓﺴﻠﻢ ﻋﻠﻴﻬﺎ ﻭﻛﺎﻥ ﻋﺒﺪًﺍ ﻟﻌﺒﺪ ﷲ ﺑﻦ ﺟﺪﻋﺎﻥ ﻓﺸﻜﺎ ﺇﻟﻴﻪ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻣﺎ ﻓﻌﻞ ﻓﻮﻫﺒﻪ ﻟﻬﻢ ﻭﻣﺎﺋﺔ ﻣﻦ ﺍﻹﺑﻞ ﻳﻨﺤﺮﻭﻧﻬﺎ ﻵﻟﻬﺘﻬﻢ ﻓﺄﺧﺬﻭﻩ‬ ‫‪7‬‬

‫ً‬
‫ﺭﻁﻼ ﻣﻦ ﺫﻫﺐ ﻓﺎﺑﺘﺎﻋﻪ ﺑﻪ ﻓﻘﺎﻝ‬ ‫ﺑﻼﻻ ﻳﻌﺬﺏ ﻓﻲ ﷲ ﻓﺤﻤﻞ ﺃﺑﻮ ﺑﻜﺮ‬ ‫ﻭﺟﻌﻠﻮﺍ ﻳﻌﺬﺑﻮﻧﻪ ﻓﻲ ﺍﻟﺮﻣﻀﺎء ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﺃﺣﺪ ﺃﺣﺪ ﻓﻤﺮ ﺑﻪ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻝ‪ :‬ﻳﻨﺠﻴﻚ ﺃﺣﺪ ﺃﺣﺪ ﺛﻢ ﺃﺧﺒﺮ ﺍﻟﻨﺒﻲ ﺃﺑﺎ ﺑﻜﺮ ﺃﻥ ً‬
‫ﺍﻟﻤﺸﺮﻛﻮﻥ‪ :‬ﻣﺎ ﻓﻌﻞ ﺃﺑﻮ ﺑﻜﺮ ﺫﻟﻚ ﺇﻻ ﻟﻴﺪ ﻛﺎﻧﺖ ﻟﺒﻼﻝ ﻋﻨﺪﻩ ﻓﻨﺰﻟﺖ » َﻭﻣﺎ ِﻷ َ َﺣ ٍﺪ ﻋِﻨﺪَﻩُ ﻣِﻦ ﻧِﻌ َﻤ ٍﺔ ﺗُﺠﺰﻯ ﺇِ ّﻻ ﺍِﺑﺘِﻐﺎ َء َﻭﺟ ِﻪ َﺭﺑِّ ِﻪ ﺍﻷَﻋﻠﻰ« ♦ ﺕ‪ (1‬ﺁﻳﺔ ﻣﺒﻬﻤﺔ ﻓﺴﺮﻫﺎ ﺍﻟﻨﺤﺎﺱ‪ :‬ﺃﻱ ﻟﻴﺲ ﻳَﺘَﺼﺪّﻕ‬
‫ﻟﻴﻜﺎﻓﺊ ﺍﻧﺴﺎﻧًﺎ ﻋﻠﻰ ﻧﻌﻤﺔ ﺃﻧﻌﻢ ﺑﻬﺎ ﻋﻠﻴﻪ )ﺍﻟﻨﺤﺎﺱ ‪.(http://goo.gl/1wbrV8‬‬
‫‪ (1‬ﺍ ْﺑﺘِﻐَﺎ ُء‪ ،‬ﺍ ْﺑﺘِﻐَﺎ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﺫﻟﻚ ﺟﻴ ُﻞ َﻣﻦ َﻳﻄﻠﺒُﻮﻧَﻪ َﻣﻦ َﻳﻠﺘَﻤِ ﺴﻮﻥَ َﻭﺟ َﻬﻚَ « )ﻣﺰﺍﻣﻴﺮ ‪.(6 :24‬‬ ‫‪8‬‬

‫ﺿﻰ‪.‬‬ ‫‪ (1‬ﻳُﺮْ َ‬ ‫‪9‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪10‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪11‬‬

‫‪َ (1‬ﻭ ْﺍﻟﻔَﺠْ ٍﺮ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺍﻟﻔﺠﺮ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪ ♦ (166‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺗﺘﻀﻤﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﻼﺣﻘﺔ ﻗﺴ ًﻤﺎ ﺑﻼ ﺟﻮﺍﺏ ﻟﻠﻘﺴﻢ‪ .‬ﻭﻗﺪ ﺣﺎﻭﻝ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻳﺠﺎﺩ‬ ‫‪12‬‬

‫ْﻒ ﻓَﻌَ َﻞ َﺭﺑﱡﻚَ ﺑِﻌَﺎ ٍﺩ«‪ .‬ﻣﻤﺎ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻨﺺ ﻣﺨﺮﺑﻂ )ﺍﻟﺰﻣﺨﺸﺮﻱ ‪.(http://goo.gl/zT8BoQ‬‬ ‫ﻣﺨﺮﺝ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﻫﻨﺎﻙ ﻧﻘﺺ ﻭﺗﻜﻤﻴﻠﻪ »ﻟﻴﻌﺬﺑﻦ« ﺗﺪﻝ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ‪» 6‬ﺃَﻟَ ْﻢ ﺗ ََﺮ َﻛﻴ َ‬
‫‪َ (1‬ﻭﻟَﻴَﺎ ِﻝ‪َ ،‬ﻭﻟَﻴَﺎﻟِﻲ ♦ ﻡ‪ (1‬ﺍﺧﺘﻠﻒ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﻓﻬﻢ ﺍﻟﻘﺴﻢ » َﻭﻟَﻴَﺎ ٍﻝ َﻋ ْﺸ ٍﺮ«‪ ،‬ﻋﺸﺮ ﺫﻱ ﺍﻟﺤﺠﺔ‪ ،‬ﺃﻭ ﺍﻟﻌﺸﺮ ﺍﻷﻭﺍﺧﺮ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﺃﻭ ﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ ﺭﻣﻀﺎﻥ‪ ،‬ﺃﻭ ﺍﻟﻌﺸﺮ ﺍﻷﻭﻝ ﻣﻦ‬ ‫‪13‬‬

‫ﺍﻟﻤﺤﺮﻡ )ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪ .(http://goo.gl/5TRXgY‬ﻳﺮﻯ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻳﺤﻴﻞ ﺇﻟﻰ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻠﺠﺄ ﻟﻪ ﺃﺗﺒﺎﻉ ﻓﻴﺜﺎﻏﻮﺭﺱ ﻭﺍﻟﻤﻜﻮﻥ ﻣﻦ ﺣﺎﺻﻞ ﺍﻷﻋﺪﺍﺩ ﺍﻷﺭﺑﻊ‬
‫ﺍﻷﻭﻟﻰ ‪ 10=4+3+2+1‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻪ ‪ Tetractys‬ﻭﻳﺘﻀﻤﻦ ﺃﺳﺮﺍﺭ ﺑﺎﻁﻨﻴﺔ ﻓﻲ ﻓﻠﺴﻔﺘﻬﻢ )ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ ‪.(103‬‬
‫ﺸ ْﻔﻊٍ ‪َ (2‬ﻭ ْﺍﻟ ِﻮﺗْ ِﺮ‪َ ،‬ﻭ ْﺍﻟ َﻮﺗ ِِﺮ‪َ ،‬ﻭ ْﺍﻟ َﻮﺗْ ٍﺮ‪َ ،‬ﻭ ْﺍﻟ َﻮﺗ ٍَﺮ ♦ ﺕ‪ (1‬ﺍﻟﺸﻔﻊ‪ :‬ﻣﺎ ﺟﻌﻞ ﻏﻴﺮﻩ ﺯﻭﺟًﺎ‪ ،‬ﻭﺍﻟﻮﺗﺮ‪ :‬ﺍﻟﻔﺮﺩﻱ ﻣﻦ ﺍﻷﺷﻴﺎء‪.‬‬ ‫‪َ (1‬ﻭﺍﻟ ﱠ‬ ‫‪14‬‬

‫‪ (1‬ﻳَﺴ ِْﺮﻱ‪ ،‬ﻳَﺴ ٍْﺮ ♦ ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﻳﺴﺮﻱ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﺗﻌﻨﻲ ﻣﻀﻰ ﻭﺫﻫﺐ‪.‬‬ ‫‪15‬‬

‫ﺕ‪ِ (1‬ﻟﺬِﻱ ﺣِ ﺠْ ٍﺮ‪ِ :‬ﻟﺬِﻱ ﻋﻘﻞ‪.‬‬ ‫‪16‬‬

‫‪ (1‬ﺑِﻌَﺎﺩَ‪ ،‬ﺑِﻌَﺎﺩِ‪.‬‬ ‫‪17‬‬

‫‪ (1‬ﺃ َ ِﺭ َﻡ‪ ،‬ﺃَﺭْ َﻡ‪ ،‬ﺇِ َﺭ ِﻡ‪ ،‬ﺇِ َﺭ ﱠﻡ‪ ،‬ﺃ َ َﺭ َﻡ ‪ (2‬ﺫَﺍﺕَ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﻋﻨﻮﺍﻥ ﺍﻟﺴﻮﺭﺓ ‪.46\66‬‬ ‫‪18‬‬

‫‪ (1‬ﻳَ ْﺨﻠُ ْﻖ ﻣِ ﺜْﻠَ َﻬﺎ‪ ،‬ﻧ َْﺨﻠُ ْﻖ ﻣِ ﺜْﻠَ َﻬﺎ‪ ،‬ﻳُ ْﺨﻠَ ْﻖ ﻣِ ﺜْﻠُ ُﻬﻢ‪.‬‬ ‫‪19‬‬

‫‪َ (1‬ﻭﺛ َ ُﻤﻮﺩًﺍ ‪ (2‬ﺑِ ْﺎﻟ َﻮﺍﺩِﻱ ♦ ﺕ‪َ (1‬ﺟﺎﺑُﻮﺍ‪ :‬ﺣﻔﺮﻭﺍ ﺃﻭ ﻗﻄﻌﻮﺍ ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﻓﻲ ﺍﻟﻮﺍﺩ ♦ ﻡ‪ (1‬ﻟﻴﺲ ﻫﻨﺎﻙ ﺫﻛﺮ ﻟﺜﻤﻮﺩ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻻ ﻳﻌﺮﻑ ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻟﻜﻦ ‪ Gibson‬ﻳﻘﺘﺮﺡ ﺃﻥ ﺗﻜﻮﻥ‬ ‫‪20‬‬

‫ﻛﻠﻤﺔ ﻣﺮﻛﺒﺔ ﻣﻦ ﺛﻢ ﺍﻭﺩ‪ ،‬ﻭﺍﻭﺩ ﻓﻲ ﻧﻈﺮﻩ ﻫﻮ ﻋﺎﺩ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﻛﻠﻤﺔ ﺛﻤﻮﺩ‪ :‬ﻣﻦ ﺃﺗﻰ ﺑﻌﺪ ﻋﺎﺩ‪ ،‬ﻭﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﺘﻲ ﺧﻠﻔﺖ ﺷﻌﺐ ﻋﺎﺩ )ﺣﻮﻝ ﻋﺎﺩ ﻫﺎﻣﺶ ﻋﻨﻮﺍﻥ ﺍﻟﺴﻮﺭﺓ ‪ .(46\66‬ﻭﻣﻦ‬
‫ﻣﺪﻧﻬﻢ ﺍﻟﺤﺠﺮ ﺍﻟﺘﻲ ﻳﺘﻜﻠﻢ ﻋﻨﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺪﻳﻨﺔ ﺍﻟﺒﺘﺮﺍء )ﻫﺎﻣﺶ ﻋﻨﻮﺍﻥ ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ ‪) (15\54‬ﺣﻮﻝ ﺣﻀﺎﺭﺓ ﺛﻤﻮﺩ ﻭﺍﻟﻨﺒﻄﻴﻴﻦ ‪.(Gibson: Qur'anic Geography, p. 131-184‬‬
‫‪82‬‬
 ‫‡@ @‬‫‪č Ü jč Ûa@ïčÏ@(aìflÌ ‬‬ ‫‪ @flåíč‰ÛKa‬‬ ‫ﻁﻐ َۡﻮﺍْ ﻓِﻲ ۡٱﻟ ِﺒ ٰﻠَﺪِ‪،‬‬ ‫ﱠٱﻟﺬِﻳﻦَ َ‬ ‫ﻁﻐ َْﻮﺍ ﻓِﻲ ْﺍﻟ ِﺒ َﻼ ِﺩ‬ ‫ﺍﻟﱠﺬِﻳﻦَ َ‬ ‫ﻡ‪11 :89\10‬‬
‫†@ @‬ ‫‪fl bflÐ Ûa@bflèîčÏ@(a뎋rfl ×dÏ‬‬ ‫‬ ‫ﺴﺎﺩَ؟‬ ‫َ‬ ‫َ‬ ‫ﻔ‬ ‫ۡ‬
‫ٱﻟ‬ ‫ﺎ‬ ‫ﻓَﺄ َ ۡﻛﺜ َ ُﺮﻭﺍْ َ‬
‫ﻬ‬ ‫ِﻴ‬ ‫ﻓ‬ ‫ﺴﺎ َﺩ‬‫َ‬ ‫َ‬ ‫ﻔ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺎ‬ ‫ﻓَﺄ َ ْﻛﺜ َ ُﺮﻭﺍ َ‬
‫ﻬ‬‫ِﻴ‬ ‫ﻓ‬ ‫ﻡ‪12 :89\10‬‬
‫‪@ @l‬‬
‫‪đ afl‰Ç‬‬ ‫‪fl @ÂìflŽ@Ùiş Š‬‬ ‫‪fl @áèîÜÇ‬‬ ‫—‪fl @Şk‬‬ ‫‪fl Ï‬‬ ‫‬ ‫ﺏﻡ‪.1‬‬ ‫َ ٍ‬ ‫ﺍ‬ ‫َ‬ ‫ﺬ‬ ‫ﻋ‬ ‫َ‬
‫ﻁ‬ ‫ﻮ‬ ‫ﻋﻠَ ۡﻴ ِ ﻢۡ َ ﱡﻚَ َ ۡ‬
‫ﺳ‬ ‫ﺑ‬ ‫ﺭ‬ ‫ﻬ‬ ‫ﺼﺐﱠ َ‬ ‫ﻓَ َ‬ ‫ﺏ‬
‫َ ٍ‬‫ﺍ‬ ‫َ‬ ‫ﺬ‬ ‫ﻋ‬ ‫َ‬
‫ﻁ‬ ‫ﻮ‬‫ﻋﻠَ ْﻴ ِ ْ َ ﱡﻚَ َ ْ‬
‫ﺳ‬ ‫ﺑ‬ ‫ﺭ‬ ‫ﻢ‬‫ﻬ‬ ‫ﺼﺐﱠ َ‬ ‫ﻓَ َ‬
‫‪1‬‬
‫ﻡ‪13 :89\10‬‬
‫†@ @‬
‫‪č bfl–‹č¾bčjÛ @ÙiŞ Š‬‬ ‫‪fl @Şæg‬‬ ‫ﺻﺎﺩِ‪.‬‬ ‫ﻤِﺮ َ‬ ‫ۡ‬ ‫َ‬
‫ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻟﺒِﭑﻟ ۡ‬ ‫ﺻﺎ ِﺩ‬ ‫ْ‬ ‫َ‬
‫ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻟﺒِﺎﻟﻤِ ْﺮ َ‬ ‫ﻡ‪14 :89\10‬‬
‫‹ ‪@Žéßfl‬‬
‫‪fl ×dÏ‬‬‫‪ @Žéiş Š‬‬
‫‪fl @ŽéîÜnfl ia@bflß@aflˆg@Žå‬‬ ‫‪fl ã⁄a@bŞßdÏ‬‬ ‫‬ ‫َ‬
‫ﺴﻦُ‪ ،‬ﺇِﺫﺍ َﻣﺎ ٱﺑﺘَﻠ ٰﯨﻪ ُ َﺭﺑﱡ ۥﻪ ُ‬ ‫ۡ‬ ‫َ‬ ‫ٰ‬
‫ٱﻹﻧ َ‬ ‫]‪ [---‬ﻓَﺄ َ ﱠﻣﺎ ۡ ِ‬ ‫ْ‬ ‫َ‬
‫ﺴﺎ ُﻥ ﺇِﺫَﺍ َﻣﺎ ﺍ ْﺑﺘ َﻼﻩ ُ َﺭﺑﱡﻪ ُ ﻓﺄﻛ َﺮ َﻣﻪ ُ‬
‫َ‬ ‫َ‬ ‫ﺍﻹ ْﻧ َ‬‫ﻓَﺄ َ ﱠﻣﺎ ْ ِ‬ ‫ﻡ‪15 :89\10‬‬
‫‪2‬‬

‫‹ ‪@ @å ßfl‬‬
‫‪fl ×c@ïğiŠ‬‬ ‫‪fl @ŽÞìÔîfl Ï‬‬ ‫‪ @Žéàfl È‬‬
‫‪Ş ãfl ëfl‬‬ ‫ﻲ ﺃﻛ َﺮ َﻣ ِﻦ «‪.‬‬
‫‪1‬‬ ‫ۡ‬ ‫َ‬ ‫ﻓَﺄ َ ۡﻛ َﺮ َﻣ ۥﻪ ُ َﻭﻧَﻌﱠ َﻤﻪُۥ‪ ،‬ﻓَﻴَﻘﻮﻝُ‪َ » 1:‬ﺭﺑِّ ٓ‬
‫ُ‬ ‫ْ‬ ‫َ‬
‫َﻭﻧَﻌﱠ َﻤﻪ ُ ﻓَﻴَﻘﻮ ُﻝ َﺭﺑِّﻲ ﺃﻛ َﺮ َﻣ ِﻦ‬ ‫ُ‬
‫‪@ŽéÓ‬‬
‫‪ ŒŠ@čéîÜÇ‬‬‫‡‪fl @flŠ‬‬ ‫‪fl Ô‬‬ ‫‪Ï‬‬ ‫‪ @ŽéîÜnfl ia@bflß@aflˆg@bŞßc ëfl‬‬ ‫ۡ‬
‫ﻋﻠَ ۡﻴ ِﻪ ِﺭﺯﻗَﻪُ‪،‬ۥ‬ ‫َﻭﺃ َ ﱠﻣﺎ ٓ ﺇِﺫَﺍ َﻣﺎ ۡٱﺑﺘَﻠَ ٰﯨﻪ ُ ﻓَﻘَﺪ ََﺭ َ‬ ‫ﻋﻠَ ْﻴ ِﻪ ِﺭ ْﺯﻗَﻪ ُ‬ ‫َﻭﺃ َ ﱠﻣﺎ ﺇِﺫَﺍ َﻣﺎ ﺍ ْﺑﺘ ََﻼﻩ ُ ﻓَﻘَﺪ ََﺭ َ‬ ‫‪3‬‬
‫ﻡ‪16 :89\10‬‬
‫‪@ @å äfl çfl c@ïğiŠ‬‬‫‪fl @ŽÞìÔîfl Ï‬‬ ‫‬ ‫ﻲ ﺃ َ ٰ َﻫﻨ َِﻦ‪.«2‬‬ ‫ﻓَﻴَﻘُﻮﻝُ‪َ » :‬ﺭﺑِّ ٓ‬ ‫ﻓَﻴَﻘُﻮ ُﻝ َﺭﺑِّﻲ ﺃَﻫَﺎﻧ َِﻦ‬
‫ۡ‬ ‫ۡ‬ ‫ﱠ‬ ‫]‪ [---‬ﻛ ﱠَﻼ! ﺑَ‬ ‫ْ‬
‫ِﻴﻢ‪،‬‬ ‫ﺘ‬‫ﻴ‬
‫َ‬ ‫ٱﻟ‬ ‫ﻮﻥَ‬ ‫ﻣ‬
‫ُ‬ ‫ﺮ‬‫ِ‬ ‫ﻜ‬ ‫ُ‬ ‫ﺗ‬ ‫ﻻ‬ ‫ﻞ‬ ‫ﻛ ﱠَﻼ ﺑَﻞ َﻻ ﺗ ُ ْﻜ ِﺮ ُﻣﻮﻥَ ﺍﻟﻴَﺘ َ‬
‫ِﻴﻢ‬ ‫ﻡ‪17 :89\10‬‬
‫‪1‬ﺕ‪1‬‬
‫‪@ @á‬‬ ‫‹‪fl îčnîfl Ûa@flæìŽß‬‬ ‫×‪ ØŽm@bKÛ@Ýfli@bKÜ‬‬ ‫‬ ‫َ‬
‫‪4‬‬

‫‪@ @µ‬‬
‫‪ Ø‬‬‫‪č č¾a@âbflÈ ‬‬ ‫‪ @óÜÇ‬‬ ‫‪fl @flæìş›z‬‬ ‫‪fl mfl @bÛëfl‬‬ ‫ﺕ‪1‬‬
‫ﻋﻠَ ٰﻰ ]‪[...‬‬ ‫َ‬
‫ﺕ‪1‬‬
‫َﻭ َﻻ ﺗ َ ٰ َٓﺤﻀﱡﻮﻥَ ‪[...] 1‬‬ ‫ِﻴﻦ‬
‫ِ‬ ‫ﻜ‬ ‫ﺴ‬
‫ْ‬ ‫ﻤِ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺎﻡ‬
‫ِ‬ ‫ﻁﻌَ‬‫ﻋﻠَﻰ َ‬ ‫َﻭ َﻻ ﺗ َ َﺤﺎﺿﱡﻮ َﻥ َ‬
‫‪5‬‬
‫ﻡ‪18 :89\10‬‬
‫ِﻴﻦ‪،‬‬ ‫ﻁ َﻌ ِﺎﻡ ۡٱﻟﻤِ ۡﺴﻜ ِ‬ ‫َ‬
‫×‪@ @bČàÛK@ý×c@fltafl‹nş Ûa@flæìÜ‬‬ ‫‪ dflmëfl‬‬ ‫َﻭﺗ َۡﺄﻛُﻠُﻮﻥَ ‪ 1‬ٱﻟﺘ ﱡ َﺮﺍﺙَ ﺃﻛﻼ ﻟ ٗ ّﻤﺎ ‪،‬‬
‫َ ۡ ٗ ﱠ ﻡ‪1‬‬
‫َﻭﺗ َﺄ ْ ُﻛﻠُﻮﻥَ ﺍﻟﺘ ﱡ َﺮﺍﺙَ ﺃ َ ْﻛ ًﻼ ﻟَ ’ﻤﺎ‬ ‫‪6‬‬
‫ﻡ‪19 :89\10‬‬
‫‪@ @bČàu‬‬‫‪fl @bČjy‬‬
‫‪Ž @flÞb¾a@flæìşjz‬‬ ‫‪č mŽ ëfl‬‬ ‫َﻭﺗُﺤِ ﺒﱡﻮﻥَ ‪ۡ 1‬ٱﻟ َﻤﺎ َﻝ ُﺣ ٗﺒّﺎ َﺟ ٗ ّﻤﺎ ﺕ‪.1‬‬ ‫َﻭﺗُﺤِ ﺒﱡﻮ َﻥ ْﺍﻟ َﻤﺎ َﻝ ُﺣﺒ’ﺎ َﺟ ’ﻤﺎ‬ ‫‪7‬‬
‫ﻡ‪20 :89\10‬‬
‫†×Œ‪@ @b‬‬ ‫†×Œ‪fl @b‬‬ ‫×‪fl @ŽŠþa@čo‬‬ ‫† ‪K‬‬ ‫×‪Ž @aflˆg@bKÜ‬‬ ‫‬ ‫ﺽ ﺩَ ٗ ّﻛﺎ ﺩَ ٗﻛّﺎ‪،‬‬ ‫ﺖ ۡٱﻷ َ ۡﺭ ُ‬ ‫]‪ [---‬ﻛ ﱠَﻼٓ! ﺇِﺫَﺍ ﺩ ُ ﱠﻛ ِ‬ ‫ﺽ ﺩَ ’ﻛﺎ ﺩَﻛﺎ’‬ ‫ﺖ ْﺍﻷ َ ْﺭ ُ‬ ‫ﻛ ﱠَﻼ ﺇِﺫَﺍ ﺩ ُ ﱠﻛ ِ‬ ‫ﻡ‪21 :89\10‬‬
‫–‪@ @bŒÐ‬‬ ‫–‪fl @bŒÐ‬‬ ‫‪fl @ÙÜ ¾ aflë@Ùiş Š‬‬ ‫‪fl @bfluëfl‬‬ ‫ﺻﻔﺎ‪،‬‬‫ّ‬ ‫ٗ‬ ‫ﺻﻔﺎ َ‬ ‫ّ‬ ‫ٗ‬ ‫َ‬ ‫ۡ‬
‫َﻭ َﺟﺎ ٓ َء ]‪َ [...‬ﺭﺑﱡﻚَ َﻭٱﻟ َﻤﻠﻚُ َ‬
‫ﺕ‪1‬‬ ‫ﺻﻔﺎ’‬‫ﺻﻔﺎ َ‬ ‫’‬ ‫َ‬ ‫ْ‬
‫َﻭ َﺟﺎ َء َﺭﺑﱡﻚَ َﻭﺍﻟ َﻤﻠﻚُ َ‬
‫‪8‬‬
‫ﻡ‪22 :89\10‬‬
‫׋‪@Ž‬‬‫‪K ‰‬‬ ‫‪fl nfl ífl @‰č÷ßfl ìflí@fláäŞ èflv‬‬ ‫‪fl ič @č‰÷č ßfl ìflí@ð(bu‬‬ ‫‪č ëfl‬‬ ‫ﱠ‬ ‫َ‬
‫ﻱ َء ﻳَ ۡﻮ َﻣﺌِ ِﺬ ﺑِ َﺠ َﻬﻨ َﻢ ‪ .‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻳَﺘَﺬﻛ ُﺮ‬ ‫ﻡ‪1‬‬
‫ﱠ‬ ‫ۢ‬ ‫َﻭ ِﺟﺎ ْ ٓ‬ ‫َﻭ ِﺟﻲ َء ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﺑِ َﺠ َﻬﻨﱠ َﻢ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻳَﺘَﺬَ ﱠﻛ ُﺮ‬ ‫‪9‬‬
‫ﻡ‪23 :89\10‬‬
‫ۡ‬ ‫ّ‬
‫ﺴﻦُ‪َ .‬ﻭﺃﻧﱠ ٰﻰ ﻟﻪ ُ ]‪ [...‬ٱﻟﺬِﻛ َﺮ ٰﻯ؟‬ ‫َ‬ ‫َ‬ ‫ِۡ‬
‫ٱﻹﻧ ٰ َ‬ ‫ﺴﺎ ُﻥ َﻭﺃَﻧﱠﻰ ﻟَﻪ ُ ﺍﻟ ِﺬّ ْﻛ َﺮﻯ‬ ‫ﺍﻹ ْﻧ َ‬‫ِْ‬
‫ﺕ‪1‬‬
‫‪@ @ôfl‹×ğ‰Ûa@ŽéÛ@óŞãc ëfl @Žå‬‬ ‫‪fl ã⁄a‬‬
‫‪@ @ïčmbflîz‬‬ ‫‪fl Ûč@Žoߪ‡Ó‬‬ ‫‪ @ïčänfl îÜífl @ŽÞìÔífl‬‬ ‫ﻳَﻘُﻮﻝُ‪» :‬ﻳَﻠَ ۡﻴﺘَﻨِﻲ ﻗَﺪﱠﻣۡ ﺖُ ]‪ِ [...‬ﻟ َﺤﻴَﺎﺗِﻲ!«‬
‫ﺕ‪1‬‬ ‫ٰ‬ ‫ﻳَﻘُﻮ ُﻝ ﻳَﺎ ﻟَ ْﻴﺘَﻨِﻲ ﻗَﺪﱠ ْﻣﺖُ ِﻟ َﺤﻴَﺎﺗِﻲ‬ ‫‪10‬‬
‫ﻡ‪24 :89\10‬‬
‫‪@ @‡flyc @Žéifl afl‰Ç‬‬ ‫‪fl @Žl‰‬‬‫‪ğ È‬‬ ‫‪fl íŽ @bKÛ@‰č÷ßfl ìflîÏ‬‬ ‫‬ ‫ﻋﺬَﺍﺑَ ٓۥﻪ ُ ﺃ َ َﺣﺪ‪،ٞ‬‬ ‫ﻓَﻴَ ۡﻮ َﻣﺌِﺬٖ ‪ ،‬ﱠﻻ ﻳُﻌَﺬِّﺏُ َ‬
‫‪1‬‬
‫ﻋﺬَﺍﺑَﻪ ُ ﺃ َ َﺣﺪ ٌ‬ ‫ﻓَﻴَ ْﻮ َﻣﺌِ ٍﺬ َﻻ ﻳُﻌَﺬِّﺏُ َ‬ ‫‪11‬‬
‫ﻡ‪25 :89\10‬‬
‫َ ﺕ‪2 َ 1‬‬
‫‪@ @‡flyc @ŽéÓ‬‬ ‫‪ bflqëfl @ŽÕqč ìŽí@bÛëfl‬‬ ‫َﻭ َﻻ ﻳُﻮﺛِﻖُ ‪َ 1‬ﻭﺛﺎﻗَ ٓۥﻪ ُ ﺃ َﺣﺪ‪. ٞ‬‬ ‫َﻭ َﻻ ﻳُﻮﺛِﻖُ َﻭﺛَﺎﻗَﻪ ُ ﺃ َ َﺣﺪ ٌ‬ ‫‪12‬‬
‫ﻡ‪26 :89\10‬‬
‫ﺲ ۡٱﻟ ُﻤ ۡﻄ َﻤﺌِﻨﱠﺔ !‬ ‫]‪ٓ ٰ [---‬ﻳَﺄَﻳﱠﺘ ُ َﻬﺎ ٱﻟﻨﱠ ۡﻔ ُ‬ ‫ﺲ ْﺍﻟ ُﻤ ْ‬ ‫ﻳَﺎ ﺃَﻳﱠﺘ ُ َﻬﺎ ﺍﻟﻨﱠ ْﻔ ُ‬
‫ُ‪2‬ﺱ‪1‬‬ ‫ﻄ َﻤﺌِﻨﱠﺔ ُ‬
‫‪@ @òäŞ ÷č àfl ݾa@Ž÷ÐŞäÛa@bflènŽ íŞ dífl‬‬ ‫‪1‬‬ ‫‪13‬‬
‫ﻡ‪27 :89\10‬‬
‫ٗ‪2‬‬
‫ﺿﻴﱠﺔ ‪.‬‬ ‫ﺍﺿﻴَ ٗﺔ‪ ،‬ﱠﻣ ۡﺮ ِ‬ ‫ِﻲ ﺇِﻟَ ٰﻰ َﺭ ِﺑّﻚِ ‪َ ،‬ﺭ ِ‬ ‫ۡٱﺭ ِﺟﻌ ٓ‬ ‫ﺿﻴﱠﺔً‬ ‫ﺮ‬ ‫ْ‬ ‫ﻣ‬ ‫ً‬
‫ﺍﺭ ِﺟﻌِﻲ ﺇِﻟَﻰ َ ِ َ ِ َ َ ِ‬
‫ﺔ‬‫ﻴ‬ ‫ﺍﺿ‬ ‫ﺭ‬ ‫ﻚِ‬ ‫ﺑ‬
‫ّ‬ ‫ﺭ‬ ‫ْ‬ ‫ﻡ‪28 :89\10‬‬
‫‪@ @òŞîš‬‬
‫‪č ‹Şß@òflîš‬‬ ‫‪č aflŠ@čÙiğ Š‬‬ ‫‪fl @óÛg@ïčÈu‬‬ ‫‪č Ša‬‬ ‫‪1‬‬ ‫‪14‬‬

‫‪@ @ðč‡jfl Ç‬‬ ‫‚‪č @ïčÏ@ïčÜ‬‬ ‫‪Ž †bÏ‬‬ ‫ﻓَ ۡﭑﺩ ُﺧﻠِﻲ‪ 1‬ﻓِﻲ ِﻋ ٰ َﺒﺪِﻱ‪2‬ﺕ‪،1‬‬ ‫ﻓَﺎﺩْ ُﺧﻠِﻲ ﻓِﻲ ِﻋﺒَﺎﺩِﻱ‬ ‫‪15‬‬
‫ﻡ‪29 :89\10‬‬
‫‪@ @ïčnäŞ u‬‬‫‚‪fl @ïčÜ‬‬ ‫‪Ž †aflë‬‬ ‫َﻭٱ ۡﺩ ُﺧﻠِﻲ َﺟﻨﱠﺘِﻲ‪.1‬‬ ‫َﻭﺍﺩْ ُﺧﻠِﻲ َﺟﻨﱠﺘِﻲ‬ ‫‪16‬‬
‫ﻡ‪30 :89\10‬‬

‫ﻡ‪ (1‬ﻛﻠﻤﺔ ﺳﻮﻁ ﺗﺄﺗﻲ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﺑﻤﻌﻨﻰ ﻭﺳﻴﻠﺔ ﺍﻟﻀﺮﺏ )ﻣﻠﻮﻙ ﺍﻷﻭﻝ ‪ 11 :12‬ﻭ‪14‬؛ ﺃﺷﻌﻴﺎ ‪ (26 :10‬ﻭﺑﻤﻌﻨﻰ ﺍﻟﺴﻴﻞ )ﺃﺷﻌﻴﺎ ‪22 :10‬؛ ‪ 15 :28‬ﻭ‪ .(18‬ﻭﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻷﺧﻴﺮ ﻫﻮ ﺍﻟﺬﻱ‬ ‫‪1‬‬

‫ﻳﻨﺎﺳﺐ ﻛﻠﻤﺔ ﺻﺐ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﻤﺬﻛﻮﺭﺓ‪.‬‬

‫‪ (1‬ﺃ َ ْﻛ َﺮ َﻣﻨِﻲ‪.‬‬ ‫‪2‬‬

‫‪ (1‬ﻓَﻘَﺪ َﱠﺭ ‪ (2‬ﺃَﻫَﺎﻧَﻨِﻲ‪.‬‬ ‫‪3‬‬

‫‪ (1‬ﻳُ ْﻜ ِﺮ ُﻣﻮﻥَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﺍﻟﻤﻔﺮﺩ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ » َﻭﺃ َ ﱠﻣﺎ ِﺇﺫَﺍ َﻣﺎ ﺍ ْﺑﺘ ََﻼﻩُ ﻓَﻘَﺪ ََﺭ َﻋﻠَ ْﻴ ِﻪ ِﺭ ْﺯﻗَﻪُ ﻓَ َﻴﻘُﻮ ُﻝ َﺭ ِﺑّﻲ ﺃَﻫَﺎﻧ َِﻦ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ ﺍﻟﺠﻤﻊ »ﺗ ُ ْﻜ ِﺮ ُﻣﻮ َﻥ«‪.‬‬ ‫‪4‬‬

‫ِﻴﻦ )ﻣﻜﻲ‪،‬‬ ‫ﻁﻌَ ِﺎﻡ ْﺍﻟﻤِ ْﺴﻜ ِ‬‫‪ (1‬ﻳَ ُﺤﻀﱡﻮﻥَ ‪ ،‬ﺗ َ ُﺤﻀﱡﻮﻥَ ‪ ،‬ﺗَﺘ َ َﺤﺎﺿﱡﻮﻥَ ‪ ،‬ﺗ ُ َﺤﺎﺿﱡﻮﻥَ ‪ ،‬ﻳُ َﺤﺎﺿﱡﻮﻥَ ♦ ﺕ‪ (1‬ﺗ َ َﺤﺎﺿﱡﻮﻥَ ‪ :‬ﻳﺤﺾ ﻛﻞ ﻣﻨﻜﻢ ﻏﻴﺮﻩ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻻ ﺗ َ َﺤﺎﺿﱡﻮﻥَ ]ﺍﻟﻨﺎﺱ[ َﻋﻠَﻰ ]ﺇﻋﻄﺎء[ َ‬ ‫‪5‬‬

‫ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ ،474‬ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،30‬ﺹ ‪.(http://goo.gl/0RcYxM 333‬‬

‫ﺼﺮﻭﺍ‬ ‫ﻗﺎﺿﻴًﺎ ﺃَﻭ ﻗَ ﱠ‬
‫ﺴﺎ ًﻣﺎ؟ ﺛ ُ ّﻢ ﻗﺎ َﻝ ﻟَﻬﻢ‪ :‬ﺗ َﺒ ﱠ‬ ‫‪َ (1‬ﻭﻳَﺄ ْ ُﻛﻠُﻮ َﻥ ♦ ﻡ‪ (1‬ﻧﻘﺮﺃ ﻓﻲ ﺇﻧﺠﻴﻞ ﻟﻮﻗﺎ‪» :‬ﻓﻘﺎ َﻝ ﻟَﻪ ﺭ ُﺟ ٌﻞ ﻣِ ﻦَ ﺍﻟ َﺠ ْﻤﻊ‪ :‬ﻳﺎ ُﻣﻌَﻠِّﻢ‪ ،‬ﻣُﺮْ ﺃَﺧﻲ ﺑِﺄَﻥ ﻳُﻘﺎ ِﺳ َﻤﻨﻲ ﺍﻟﻤﻴﺮﺍﺙ‪ .‬ﻓﻘﺎ َﻝ ﻟﻪَ‪ :‬ﻳﺎ َﺭﺟُﻞ‪َ ،‬ﻣﻦ ﺃَﻗﺎ َﻣﻨﻲ ﻋﻠَﻴ ُﻜﻢ ِ‬ ‫‪6‬‬

‫ﻁ َﻤﻊ‪ ،‬ﻷَﻥﱠ َﺣﻴﺎﺓ َ ﺍﻟ َﻤﺮءِ ‪ ،‬ﻭ ِﺇ ِﻥ ﺍ ْﻏﺘ َﻨﻰ‪ ،‬ﻻ ﺗ َﺄﺗﻴﻪ ﻣِ ﻦ ﺃًﻣﻮﺍﻟ ِﻪ« )ﻟﻮﻗﺎ ‪ .(15-13 :12‬ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻤﻜﻴﺔ ﻳﺤﺚ ﺍﻟﻘﺮﺁﻥ ﻓﻘﻂ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺒﺨﻞ ﻛﻤﺎ ﻓﻌﻞ ﺍﻟﻤﺴﻴﺢ‪ .‬ﺑﻴﻨﺎ ﻓﻲ ﺍﻵﻳﺎﺕ‬ ‫ﻭﺍﺣﺬَﺭﻭﺍ ُﻛ ﱠﻞ َ‬
‫ﺍﻟﻤﺪﻧﻴﺔ ﻓﻘﺪ ﺗﺪﺧﻞ ﻓﻲ ﻣﻮﺿﻮﻉ ﺍﻟﻤﻴﺮﺍﺙ ﻭﺃﺻﺒﺢ ﻣﺸﺮﻋًﺎ‪ .‬ﻭﻋﺪﻡ ﺗﻤﻜﻦ ﺍﻟﺪﻭﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﺨﻠﻲ ﻋﻦ ﺍﻟﺘﻤﻴﻴﺰ ﺑﻴﻦ ﺍﻟﺮﺟﻞ ﻭﺍﻟﻤﺮﺃﺓ ﻓﻲ ﺍﻟﻤﻴﺮﺍﺙ ﺳﺒﺒﻪ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﺘﻤﻴﻴﺰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻣﺠﺎﻻ ﻟﺘﻐﻴﻴﺮ‬ ‫ً‬ ‫ﻣﺴﺘﺤﻴﻼ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺃﻫﻢ ﺍﻟﻔﺮﻭﻕ ﺑﻴﻦ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻹﺳﻼﻡ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ‪ .‬ﻓﺎﻟﻤﺴﻴﺤﻴﺔ ﻟﻴﺴﺖ ﺩﻳﻦ ﺗﺸﺮﻳﻌﻲ ﺑﻞ ﺃﺧﻼﻗﻲ‪ ،‬ﻣﻤﺎ ﻳﺘﻴﺢ‬ ‫ً‬ ‫ﺃﻣﺮﺍ‬
‫ﻣﻤﺎ ﻳﺠﻌﻞ ﺗﺨﻄﻴﻪ ً‬
‫ﺍﻟﻘﻮﺍﻧﻴﻦ‪.‬‬
‫ﻛﺜﻴﺮﺍ‪.‬‬
‫‪َ (1‬ﻭﻳُﺤِ ﺒﱡﻮ َﻥ ♦ ﺕ‪َ (1‬ﺟ •ﻤﺎ‪ً :‬‬ ‫‪7‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻭﺟﺎء ]ﺃﻣﺮ[ ﺭﺑﻚ )ﺍﻟﺮﺍﺯﻱ ‪.(http://goo.gl/yNfjra‬‬ ‫‪8‬‬

‫ﻡ‪ (1‬ﺃﻧﻈﺮ ﺣﻮﻝ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﺮﺁﻥ ﻟﻜﻠﻤﺔ ﺟﺤﻴﻢ ﻭﺟﻬﻨﻢ ‪ ♦ 12 :73\3‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺃَﻧﱠﻰ َﻟﻪُ ]ﻧﻔﻊ[ ﺍﻟ ِﺬّ ْﻛ َﺮﻯ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،30‬ﺹ ‪339‬‬ ‫‪9‬‬

‫‪.(http://goo.gl/62QXKS‬‬
‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻳَﻘُﻮ ُﻝ ﻳَﺎ َﻟ ْﻴﺘَﻨِﻲ ﻗَﺪﱠ ْﻣﺖُ ]ﺍﻟﺨﻴﺮ ﻭﺍﻹﻳﻤﺎﻥ[ ِﻟ َﺤﻴَﺎﺗِﻲ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/quCki4‬‬ ‫‪10‬‬

‫‪ (1‬ﻳُﻌَﺬﱠﺏُ ‪.‬‬ ‫‪11‬‬

‫‪ (1‬ﻳُﻮﺛ َﻖُ ‪ِ (2‬ﻭﺛَﺎﻗَﻪُ ♦ ﺕ‪َ (1‬ﻭﺛَﺎﻕ‪ :‬ﺍﻟﺮﺑﻂ‪ ،‬ﺃﻭ ﺍﻟﺤﺒﻞ ﻭﻧﺤﻮﻩ ﻳُﺸﺪ ﺑﻪ‪.‬‬ ‫‪12‬‬

‫ﻄ َﻤﺌِ ﱠﻨﺔُ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﺍﻟﻌﺒﺎﺱ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﻣﻦ ﻳﺸﺘﺮﻱ ﺑﺌﺮ ﺭﻭﻣﺔ ﻳﺴﺘﻌﺬﺏ ﺑﻬﺎ ﻏﻔﺮ ﷲ ﻟﻪ ﻓﺎﺷﺘﺮﺍﻫﺎ ﻋﺜﻤﺎﻥ ﻓﻘﺎﻝ ﻫﻞ ﻟﻚ ﺃﻥ ﺗﺠﻌﻠﻬﺎ ﺳﻘﺎﻳﺔ ﻟﻠﻨﺎﺱ ﻗﺎﻝ ﻧﻌﻢ‬ ‫‪ (1‬ﺃَﻳﱡ َﻬﺎ‪ ،‬ﺃَﻳﱠﺘُﻪُ ‪ (2‬ﺍﻵﻣﻨﺔ ْﺍﻟ ُﻤ ْ‬ ‫‪13‬‬

‫ﻓﻨﺰﻟﺖ ﻓﻲ ﻋﺜﻤﺎﻥ ﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﻟﻤﻄﻤﺌﻨﺔ‪.‬‬

‫‪ (1‬ﺃﻳﺘﻲ َﺭﺑﱠﻚِ ‪َ (2‬ﻣﺮْ ﺿ ﱠُﻮﺓً‪.‬‬ ‫‪14‬‬

‫ﺴ ِﺪ َﻋ ْﺒﺪِﻱ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ » َﺭﺑِّﻚِ « ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ » ِﻋﺒَﺎﺩِﻱ«‪ .‬ﺧﻄﺄ‪ :‬ﺃﺩﺧﻠﻲ ﻣﻊ ﻋﺒﺎﺩﻱ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﻓَﺎ ْﺩ ُﺧﻠِﻲ ﻳﺘﻀﻤﻦ ﻣﻌﻨﻰ ﻓﺎﺳﻠﻜﻲ ﻓﻲ‬ ‫‪ (1‬ﺍ ْﺩ ُﺧﻠِﻲ ‪َ (2‬ﻋﺒِﺪِﻱ‪ ،‬ﻓﻲ َﺟ َ‬ ‫‪15‬‬

‫ﻋﺒﺎﺩﻱ‪.‬‬
‫ﺿﻴﱠﺔً ﻓَﺎ ْﺩ ُﺧﻠِﻲ ﻓِﻲ ِﻋ َﺒﺎﺩِﻱ َﻭﺍ ْﺩ ُﺧﻠِﻲ َﺟﻨﱠﺘِﻲ‬ ‫ﺍﺿﻴَﺔً َﻣﺮْ ِ‬
‫ﻄ َﻤﺌِﻨﱠﺔُ ﺇﻟﻰ ﻣﺤﻤﺪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﺍﺭْ ِﺟﻌِﻲ ِﺇﻟَﻰ َﺭﺑِّﻚِ َﺭ ِ‬ ‫ﺲ ْﺍﻟ ُﻤ ْ‬ ‫‪َ (1‬ﻭﺍ ْﺩ ُﺧﻠِﻲ ﻓﻲ َﺟﻨﱠﺘِﻲ‪َ ،‬ﻭﻟ ِِﺠﻲ َﺟﻨﱠﺘِﻲ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ ﻟﻶﻳﺎﺕ ‪ :30-27‬ﻳَﺎ ﺃَﻳﱠﺘ ُ َﻬﺎ ﺍﻟﻨﱠ ْﻔ ُ‬ ‫‪16‬‬

‫ﻏﻴﺮ ﻣﻤﻨﻮﻋﺔ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ،(179‬ﺃﻭ‪ :‬ﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﻟﻤﻄﻤﺌﻨﺔ ﺇﻟﻰ ﻣﺤﻤﺪ ﻭﻭﺻﻴﻪ ﻭﺍﻷﺋﻤﺔ ﻣﻦ ﺑﻌﺪﻩ ﺇﺭﺟﻌﻲ ﺇﻟﻰ ﺭﺑﻚ ﺭﺍﺿﻴﺔ ﺑﻮﻻﻳﺔ ﻋﻠﻲ ﻣﺮﺿﻴﺔ ﺑﺎﻟﺜﻮﺍﺏ ﻓﺄﺩﺧﻠﻲ ﻓﻲ ﻋﺒﺎﺩﻱ ﻣﻊ‬
‫ﻣﺤﻤﺪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﻭﺃﺩﺧﻠﻲ ﺟﻨﺘﻲ ﻏﻴﺮ ﻣﺸﻮﺑﺔ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪.(166‬‬
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 ‫‪ 93\11‬ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ‪ - 11‬ﻣﻜﻴﺔ‬
‫‪1‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣۡ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِﺴۡ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪2‬‬

‫›‪@ @óflz‬‬ ‫‪ş Ûaflë‬‬ ‫ﻀ َﺤ ٰﻰ!‬ ‫َﻭٱﻟ ﱡ‬ ‫ﻀ َﺤﻰ‬ ‫َﻭﺍﻟ ﱡ‬ ‫ﻡ‪1 :93\11‬‬
‫Ž‪@ @óflv‬‬‫‪fl @aflˆg@ÝîKÛaflë‬‬ ‫ﺳ َﺠ ٰﻰ‪1‬ﺕ‪!1‬‬ ‫َﻭٱﻟﱠ ۡﻴ ِﻞ ﺇِﺫَﺍ َ‬ ‫ﺳ َﺠﻰ‬‫َﻭﺍﻟﻠﱠ ْﻴ ِﻞ ﺇِﺫَﺍ َ‬ ‫ﻡ‪2 :93\11‬‬
‫‪3‬‬

‫‪@ @óÜÓ‬‬
‫‪ @bflßëfl @Ùiş Š‬‬
‫‪fl @ÙÇ‬‬ ‫†‪fl‬‬ ‫‪Ş ëfl @bflß‬‬ ‫ﻋﻚَ ‪1‬ﺕ‪َ 1‬ﺭﺑﱡﻚَ ‪َ ،‬ﻭ َﻣﺎ ﻗَﻠَ ٰﻰﺱ‪[...] 1‬ﺕ‪.2‬‬ ‫َﻣﺎ َﻭﺩﱠ َ‬ ‫ﻋﻚَ َﺭﺑﱡﻚَ َﻭ َﻣﺎ ﻗَﻠَﻰ‬ ‫َﻣﺎ َﻭﺩﱠ َ‬
‫‪4‬‬
‫ﻡ‪3 :93\11‬‬
‫‹‪@ @óÛëþa@flåßč @ÙÛK@fl‚@ñ‬‬ ‫‚‪fl‬‬ ‫‪č ÿÛëfl‬‬ ‫َﻭﻟَ ۡﻸٓﺧِ َﺮﺓ ُ ﺧ َۡﻴ ‪ٞ‬ﺮ ﻟﱠﻚَ ﻣِ َﻦ ۡٱﻷُﻭﻟَ ٰﻰﺱ‪.1‬‬ ‫َﻭﻟَ ْﻶَﺧِ َﺮﺓ ُ َﺧﻴ ٌْﺮ ﻟَﻚَ ﻣِ ﻦَ ْﺍﻷُﻭﻟَﻰ‬ ‫‪5‬‬
‫ﻡ‪4 :93\11‬‬
‫‪@ @óflš‹flnÏ‬‬‫‪ @Ùiş Š‬‬‫‪fl @ÙîčİÈŽí@flÒìflÛ ëfl‬‬ ‫ﻑ ﻳُﻌۡ ﻄِ ﻴﻚَ ‪َ 1‬ﺭﺑﱡﻚَ ]‪[...‬ﺕ‪،1‬‬ ‫ﺴ ۡﻮ َ‬ ‫َﻭﻟَ َ‬ ‫ﻑ ﻳُﻌْﻄِ ﻴﻚَ َﺭﺑﱡﻚَ ﻓَﺘ َْﺮ َ‬
‫ﺿﻰ‬ ‫ﺴ ْﻮ َ‬ ‫َﻭﻟَ َ‬ ‫ﻡ‪5 :93\11‬‬
‫‪6‬‬

‫ﺿ ٰ ٓﻰ‪.‬‬ ‫ﻓَﺘ َۡﺮ َ‬

‫‪@ @ôflëbÏ‬‬‫‪ @bàîčnífl @Ú‡čvífl @áÛc‬‬ ‫ﺎﻭ ٰﻯﺱ‪1‬؟‬ ‫ﺃَﻟَﻢۡ َﻳ ِﺠ ﻙَ َ ٗ َ‬
‫َ‬ ‫ﻓ‬ ‫ﺎ‬‫ِﻴﻤ‬ ‫ﺘ‬ ‫ﻳ‬ ‫ۡ‬
‫ﺪ‬ ‫ﺃ َ َﻟ ْﻢ َﻳ ِﺠ ْﺪﻙَ َﻳﺘِﻴ ًﻤﺎ ﻓَﺂ َ َﻭﻯ‬ ‫ﻡ‪6 :93\11‬‬
‫‪7‬‬

‫‪@ @ôfl‡èflÏ‬‬ ‫‡‪ @bŒÛbflš@Ú‬‬ ‫‪fl u‬‬ ‫‪fl ëfl ëfl‬‬ ‫ﺿﺎ ٓ ٗ ّﻻ‪ 1‬ﻓَ َﻬﺪ َٰﻯ؟‬‫َﻭ َﻭ َﺟﺪَﻙَ َ‬ ‫ﺿ ’ﺎﻻ ﻓَ َﻬﺪ َﻯ‬ ‫َﻭ َﻭ َﺟﺪَﻙَ َ‬
‫‪8‬‬
‫ﻡ‪7 :93\11‬‬
‫‪@ @ófläËdÏ‬‬ ‫‡‪ @ýčöbflÇ@Ú‬‬ ‫‪fl u‬‬ ‫‪fl ëfl ëfl‬‬ ‫ﻋﺎٓﺋ ِٗﻼ‪ 1‬ﻓَﺄ َ ۡﻏﻨ َٰﻰ‪2‬ﺕ‪1‬؟‬ ‫َﻭ َﻭ َﺟﺪَﻙَ َ‬ ‫ﻋﺎﺋ ًِﻼ ﻓَﺄ َ ْﻏﻨَﻰ‬ ‫َﻭ َﻭ َﺟﺪَﻙَ َ‬
‫‪9‬‬
‫ﻡ‪8 :93\11‬‬
‫ِﻴﻢ‪ ،‬ﻓَ َﻼ ﺗ َۡﻘ َﻬ ۡﺮ‪.1‬‬ ‫ۡ‬
‫‪@ @‹flèÔflm@bÜÏ‬‬ ‫‪ @fláîčnîfl Ûa@bŞßdÏ‬‬ ‫‬ ‫ﻓَﺄ َ ﱠﻣﺎ ٱﻟﻴَﺘ َ‬ ‫ﻓَﺄ َ ﱠﻣﺎ ْﺍﻟﻴَﺘ َ‬
‫ِﻴﻢ ﻓَ َﻼ ﺗ َ ْﻘ َﻬ ْﺮ‬ ‫ﻡ‪9 :93\11‬‬
‫‪10‬‬

‫‪@ @‹flèäflm@bÜÏ‬‬ ‫‪ @flÝöč bޏÛa@bŞßc ëfl‬‬ ‫ۡ‬

‫ﺴﺎٓﺋِﻞَ‪ ،‬ﻓَ َﻼ ﺗَﻨ َﻬ ۡﺮ‪.‬‬ ‫َﻭﺃ َ ﱠﻣﺎ ٱﻟ ﱠ‬ ‫َﻭﺃ َ ﱠﻣﺎ ﺍﻟﺴﱠﺎﺋِ َﻞ ﻓَ َﻼ ﺗ َ ْﻨ َﻬ ْﺮ‬ ‫ﻡ‪10 :93\11‬‬
‫ۡ ‪1‬ﻡ‪1‬‬
‫‪@ @tğ‡z‬‬ ‫‪flÏ‬‬‫‪ @Ùiğ Š‬‬ ‫‪fl @čòàfl Èčäič @bŞßc ëfl‬‬ ‫َﻭﺃ َ ﱠﻣﺎ ﺑِﻨِﻌۡ َﻤ ِﺔ َﺭﺑِّﻚَ ‪ ،‬ﻓَ َﺤﺪِّﺙ ‪.‬‬ ‫َﻭﺃَ ﱠﻣﺎ ﺑِﻨِ ْﻌ َﻤ ِﺔ َﺭﺑِّﻚَ ﻓَ َﺤﺪّ ْ‬
‫ِﺙ‬ ‫‪11‬‬
‫ﻡ‪11 :93\11‬‬

‫‪ 94\12‬ﺳﻮﺭﺓ ﺍﻟﺸﺮﺡ‬
‫‪12‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 8‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬
‫‹ ‬
‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪13‬‬

‫ﺻﺪ َﺭﻙَ ؟‬ ‫ۡ‬ ‫ﺃَﻟَﻢۡ ﻧ َۡﺸ َﺮﺡ ﻟﻚَ َ‬

‫َ‬ ‫ۡ‬ ‫ﺻﺪ َْﺭﻙَ‬ ‫ﺃَﻟَ ْﻢ ﻧَ ْﺸ َﺮ ْﺡ ﻟﻚَ َ‬
‫َ‬ ‫ﻡ‪1 :94\12‬‬
‫‪@ @Ú‬‬
‫‪ Š‬‬ ‫‪fl ‡fl–@ÙÛ@fl‹“flã@áÛc‬‬ ‫‪1‬‬ ‫‪14‬‬

‫‪@ @Ú‬‬‫‪ Š‬‬ ‫‪fl Œë@ÙäflÇ@bfläÈflšëfl ëfl‬‬ ‫‪2‬‬ ‫ۡ‬

‫ﻋﻨﻚَ ِﻭﺯ َﺭﻙَ‬ ‫ﺿﻌۡ ﻨَﺎ َ‬
‫‪1‬‬
‫َﻭ َﻭ َ‬ ‫ْ‬
‫ﻋ ْﻨﻚَ ِﻭﺯ َﺭﻙَ‬ ‫ﺿ ْﻌﻨَﺎ َ‬ ‫َﻭ َﻭ َ‬
‫‪15‬‬
‫ﻡ‪2 :94\12‬‬
‫‪@ @Ú‬‬‫‹ ‬ ‫‪fl èÃ@fluÔ‬‬ ‫‪ ãc@ðč‰ÛKa‬‬ ‫َ‬
‫ﺾ ﻅﻬۡ َﺮﻙَ ؟‬ ‫ِﻱ ﺃَﻧﻘَ َ‬
‫ٱﻟﱠﺬ ٓ‬ ‫ﻅ ْﻬ َﺮﻙَ‬ ‫ﺾ َ‬ ‫ﺍﻟﱠﺬِﻱ ﺃ َ ْﻧﻘَ َ‬ ‫ﻡ‪3 :94\12‬‬
‫‪@ @Ú‬‬
‫‹ ‬ ‫‪fl ×čˆ@ÙÛ @bfläÈÏŠ‬‬ ‫‪fl ëfl‬‬ ‫‪1‬‬ ‫ۡ‬
‫َﻭ َﺭﻓَﻌۡ ﻨَﺎ ﻟَﻚَ ﺫِﻛ َﺮﻙَ ‪.‬‬ ‫َﻭ َﺭﻓَ ْﻌﻨَﺎ ﻟَﻚَ ِﺫ ْﻛ َﺮﻙَ‬ ‫‪16‬‬
‫ﻡ‪4 :94\12‬‬
‫‪@ @aĆ‹Ží@‹ŽÈÛa@flÉßfl @ŞæhÏ‬‬
‫‬ ‫ﻓَﺈ ِ ﱠﻥ َﻣ َﻊ ۡٱﻟﻌُﺴۡ ِﺮ ﻳُﺴۡ ًﺮﺍ‪.1‬‬ ‫ﻓَﺈ ِ ﱠﻥ َﻣ َﻊ ْﺍﻟﻌُﺴ ِْﺮ ﻳُﺴ ًْﺮﺍ‬ ‫‪17‬‬
‫ﻡ‪5 :94\12‬‬
‫‪@ @a‹Ží@‹ŽÈÛa@flÉßfl @Şæg‬‬ ‫ِﺇ ﱠﻥ َﻣ َﻊ ۡٱﻟﻌُ ۡﺴ ِﺮ ﻳ ُۡﺴ ٗﺮﺍ‪.2 1‬‬ ‫ِﺇ ﱠﻥ َﻣ َﻊ ْﺍﻟﻌُﺴ ِْﺮ ﻳُﺴ ًْﺮﺍ‬ ‫‪18‬‬
‫ﻡ‪6 :94\12‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .1‬ﻭﺗﺸﻴﺮ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺃﻧﻬﺎ ﻧﺰﻟﺖ ﻋﻠﻰ ﻣﺤﻤﺪ ﺑﻌﺪ ﻓﺘﻮﺭ ﺃﻭ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺩﺍﻡ ﺛﻼﺙ ﺳﻨﻴﻦ‪ ،‬ﺃﻭ ﺳﻨﺘﺎﻥ ﻭﻧﺼﻒ ﺳﻨﺔ‪ ،‬ﺃﻭ ﺃﺭﺑﻌﻴﻦ ﻳﻮ ًﻣﺎ‪،‬‬ ‫‪1‬‬

‫ﺃﻭ ﺧﻤﺴﺔ ﻋﺸﺮ ﻳﻮ ًﻣﺎ ﺃﻭ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ .‬ﺣﻮﻝ ﺍﻹﺧﺘﻼﻑ ﺑﻴﻦ ﺍﻟﺮﻭﺍﺓ‪ .‬ﺃﻧﻈﺮ ﻣﺤﻤﺪ ﺻﺒﻴﺢ‪ :‬ﺑﺤﺚ ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪.43-42‬‬
‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪2‬‬

‫ﺳ َﺠﻰ‪ :‬ﻫﺪﺃ ﻭﺳﻜﻦ‪.‬‬ ‫ﺳﺠﱠﻰ ♦ ﺕ‪َ (1‬‬ ‫‪َ (1‬‬ ‫‪3‬‬

‫‪َ (1‬ﻭﺩَﻋَﻚَ ♦ ﺱ‪ (1‬ﻋﻦ ﺟﻨﺪﺏ‪ :‬ﻗﺎﻟﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﻗﺮﻳﺶ ﻟﻠﻨﺒﻲ‪ :‬ﻣﺎ ﺃﺭﻯ ﺷﻴﻄﺎﻧﻚ ﺇﻻ ﻭﺩﻋﻚ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺎﺕ ‪ .3-1‬ﻭﻋﻦ ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﺃﺑﻄﺄ ﺟﺒﺮﻳﻞ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻓﺠﺰﻉ ﺟﺰﻋًﺎ‬ ‫‪4‬‬

‫ﺟﺮﻭﺍ ﺩﺧﻞ ﺍﻟﺒﻴﺖ ﻓﺪﺧﻞ‬ ‫ً‬ ‫ﺷﺪﻳﺪًﺍ ﻓﻘﺎﻟﺖ ﺧﺪﻳﺠﺔ ﻗﺪ ﻗﻼﻙ ﺭﺑﻚ ﻟﻤﺎ ﻳﺮﻯ ﺟﺰﻋﻚ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ .‬ﻭﻋﻦ ﺣﻔﺺ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﻘﺮﺷﻲ‪ :‬ﺣﺪﺛﺘﻨﻲ ﺃﻣﻲ ﻋﻦ ﺃﻣﻬﺎ ﺧﻮﻟﺔ ﻭﻛﺎﻧﺖ ﺧﺎﺩﻣﺔ ﺍﻟﻨﺒﻲ ﺃﻥ‬
‫ﺗﺤﺖ ﺍﻟﺴﺮﻳﺮ ﻓﻤﺎﺕ ﻓﻤﻜﺚ ﺍﻟﻨﺒﻲ ﺃﻳﺎ ًﻣﺎ ﻻ ﻳﻨﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺧﻮﻟﺔ ﻣﺎ ﺣﺪﺙ ﻓﻲ ﺑﻴﺘﻲ ﺟﺒﺮﻳﻞ ﻻ ﻳﺄﺗﻴﻨﻲ ﻗﺎﻟﺖ ﺧﻮﻟﺔ‪ :‬ﻟﻮ ﻫﻴﺄﺕ ﺍﻟﺒﻴﺖ ﻭﻛﻨﺴﺘﻪ ﻓﺄﻫﻮﻳﺖ ﺑﺎﻟﻤﻜﻨﺴﺔ ﺗﺤﺖ ﺍﻟﺴﺮﻳﺮ ﻓﺈﺫﺍ‬
‫ﺷﻲء ﺛﻘﻴﻞ ﻓﻠﻢ ﺃﺯﻝ ﺣﺘﻰ ﺃﺧﺮﺟﺘﻪ ﻓﺈﺫﺍ ﻫﻮ ﺟﺮﻭ ﻣﻴﺖ ﻓﺄﺧﺬﺗﻪ ﻓﺄﻟﻘﻴﺘﻪ ﺧﻠﻒ ﺍﻟﺠﺪﺍﺭ ﻓﺠﺎء ﺍﻟﻨﺒﻲ ﺗﺮﻋﺪ ﻟﺤﻴﺎﻩ ﻭﻛﺎﻥ ﺇﺫﺍ ﻧﺰﻝ ﺍﻟﻮﺣﻲ ﺍﺳﺘﻘﺒﻠﺘﻪ ﺍﻟﺮﻋﺪﺓ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺧﻮﻟﺔ ﺩﺛﺮﻳﻨﻲ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‬
‫♦ ﺕ‪َ (1‬ﻭﺩﱠ َﻋﻚَ ‪ :‬ﺗﺮﻛﻚ ﻭﻫﺠﺮﻙ‪ .‬ﺕ‪ (2‬ﻗﻠﻰ‪ :‬ﺃﺑﻐﺾ ﻛﺮﻩ‪ .‬ﻭﻫﻨﺎ ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻭﻣﺎ ]ﻗﻼﻙ[‪.‬‬
‫ﺱ‪ (1‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺃﺑﻴﻪ‪ :‬ﺭﺃﻯ ﺍﻟﻨﺒﻲ ﻣﺎ ﻳﻔﺘﺢ ﻋﻠﻰ ﺃﻣﺘﻪ ﻣﻦ ﺑﻌﺪﻩ ﻓﺴﺮ ﺑﺬﻟﻚ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺘﺎﻥ ‪ 4‬ﻭ‪ .5‬ﻓﺄﻋﻄﺎﻩ ﺃﻟﻒ ﻗﺼﺮ ﻓﻲ ﺍﻟﺠﻨﺔ ﻣﻦ ﻟﺆﻟﺆ ﺗﺮﺍﺑﻪ ﺍﻟﻤﺴﻚ ﻓﻲ ﻛﻞ ﻗﺼﺮ‬ ‫‪5‬‬

‫ﻣﻨﻬﺎ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻪ‪.‬‬

‫ﺿﻰ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/Wt5NVj‬‬ ‫ﻑ ﻳُﻌْﻄِ ﻴﻚَ َﺭﺑﱡﻚَ ]ﻣﻦ ﺧﻴﺮﻱ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ[ ﻓَﺘَﺮْ َ‬ ‫ﺴ ْﻮ َ‬ ‫ﺳﻴُﻌْﻄِ ﻴﻚَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﻟَ َ‬ ‫ﺴﻴُ ْﻌﻄِﻴﻚَ ‪َ ،‬ﻭ َ‬ ‫‪َ (1‬ﻭﻟَ َ‬ ‫‪6‬‬

‫ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ‪ :‬ﻟﻘﺪ ﺳﺄﻟﺖ ﺭﺑﻲ ﻣﺴﺄﻟﺔ ﻭﻭﺩﺩﺕ ﺃﻧﻲ ﻟﻢ ﺃﻛﻦ ﺳﺄﻟﺘﻪ ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺏ ﺇﻧﻪ ﻗﺪ ﻛﺎﻧﺖ ﺍﻷﻧﺒﻴﺎء ﻗﺒﻠﻲ ﻣﻨﻬﻢ ﻣﻦ ﺳﺨﺮﺕ ﻟﻪ ﺍﻟﺮﻳﺢ ﻭﺫﻛﺮ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺩﺍﻭﺩ ﻭﻣﻨﻬﻢ ﻣﻦ‬ ‫‪7‬‬

‫ً‬
‫ﻋﺎﺋﻼ ﻓﺄﻏﻨﻴﺘﻚ‬ ‫ﺿﺎﻻ ﻓﻬﺪﻳﺘﻚ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﺑﻠﻰ ﻳﺎ ﺭﺏ ﻗﺎﻝ‪ :‬ﺃﻟﻢ ﺃﺟﺪﻙ‬‫ً‬ ‫ﻛﺎﻥ ﻳﺤﻴﻲ ﺍﻟﻤﻮﺗﻰ ﻭﺫﻛﺮ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﻳﻢ ﻭﻣﻨﻬﻢ ﻭﻣﻨﻬﻢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‪ :‬ﺃﻟﻢ ﺃﺟﺪﻙ ﻳﺘﻴ ًﻤﺎ ﻓﺂﻭﻳﺘﻚ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﺑﻠﻰ ﻗﺎﻝ‪ :‬ﺃﻟﻢ ﺃﺟﺪﻙ‬
‫ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﺑﻠﻰ ﻳﺎ ﺭﺏ ﻗﺎﻝ‪ :‬ﺃﻟﻢ ﺃﺷﺮﺡ ﻟﻚ ﺻﺪﺭﻙ ﻭﻭﺿﻌﺖ ﻋﻨﻚ ﻭﺯﺭﻙ ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﺑﻠﻰ ﻳﺎ ﺭﺏ‪.‬‬
‫ﺿﺎ ﱞﻝ – ﻭﻓﻲ ﻫﺬﺍ ﺗﻨﺰﻳﻪ ﻟﻠﻨﺒﻲ ﻣﺤﻤﺪ ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﻭﻭﺟﺪﻙ ﺿﺎﻝ ﻓﺼﺎﺭ ﺑﻚ ﻣﻬﺪﻳًﺎ‪.‬‬ ‫‪َ (1‬‬ ‫‪8‬‬

‫ﻓﻘﻴﺮﺍ‪.‬‬ ‫ً‬
‫ﻋﺎﺋﻼ‪ً :‬‬ ‫ِﻲ ﺑﻚ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (183‬ﺕ‪(1‬‬ ‫ﻨ‬ ‫ﻏ‬‫ِﻱ َﻭ َﻭ َﺟﺪَﻙَ َﻋﺎﺋِ ٌﻞ ﻓﺄ ُ‬
‫ﺿﺎ ٌﻝ ﻓَ َ‬
‫ﺪ‬ ‫ﻬ‬
‫ُ‬ ‫‪َ (1‬ﻋﻴِّ ًﻼ‪ ،‬ﻋﺪﻳ ًﻤﺎ‪ ،‬ﻏﺮﻳ ًﻤﺎ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ ﻟﻶﻳﺎﺕ ‪ :8-6‬ﺃَﻟَ ْﻢ ﻳَ ِﺠ ْﺪﻙَ َﻳﺘِﻴ ٌﻢ ﻓ َ‬
‫َﺄﻭﻯ َﻭ َﻭ َﺟﺪَﻙَ َ‬ ‫‪9‬‬
‫َ‬
‫‪ (1‬ﺗ َ ْﻜ َﻬﺮْ ‪.‬‬ ‫‪10‬‬

‫ﺻﻮﺕَ ﺍﻟ َﺤﻤ ِﺪ ﻭﺃ ُ َﺣﺪِّﺙَ ﺑِ َﺠﻤﻴﻊِ َﻋﺠﺎ ِﺋﺒِﻚَ « )ﻣﺰﺍﻣﻴﺮ ‪.(7 :26‬‬ ‫‪ (1‬ﻓ َﺨﺒِّﺮ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪َ » :‬ﻷﺳﻤﻊِ َ‬ ‫‪11‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪12‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪13‬‬

‫‪ (1‬ﻧَ ْﺸ َﺮ َﺡ‪.‬‬ ‫‪14‬‬

‫ﻄﻨَﺎ ‪ِ (2‬ﻭ ْﻗ َﺮﻙَ ‪.‬‬‫ﻄ ْ‬‫‪َ (1‬ﻭ َﺣﻠَ ْﻠﻨَﺎ‪َ ،‬ﻭ َﺣ َ‬ ‫‪15‬‬

‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻭﺭﻓﻌﻨﺎ ﻟﻚ ﺫﻛﺮﻙ ﺑﻌﻠﻲ ﺻﻬﺮﻙ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪.(169‬‬ ‫‪16‬‬

‫‪ْ (1‬ﺍﻟﻌُﺴ ُِﺮ ﻳُﺴ ًُﺮﺍ‪.‬‬ ‫‪17‬‬

‫‪ (1‬ﺣﺬﻓﺖ ﺍﻵﻳﺔ ﻷﻧﻬﺎ ﻣﻜﺮﺭﺓ ‪ْ (2‬ﺍﻟﻌُﺴ ُِﺮ ﻳُﺴ ًُﺮﺍ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺇﻥ ﻣﻊ ﺍﻟﻌﺴﺮ ﻳﺴﺮﻳﻦ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(185‬‬ ‫‪18‬‬

‫‪84‬‬
 ‫‪@ @kfl—ãbÏ@floËfl‹Ï‬‬
‫‪ @aflˆhÏ‬‬
‫‬ ‫]‪ [---‬ﻓَﺈِﺫَﺍ ﻓَ َﺮ ۡﻏﺖَ ‪[...] 1‬ﺕ‪،1‬‬ ‫ﻓَﺈِﺫَﺍ ﻓَ َﺮ ْﻏﺖَ ﻓَﺎ ْﻧ َ‬
‫ﺼﺐْ‬ ‫‪1‬‬
‫ﻡ‪7 :94\12‬‬
‫ﺼ ۡﺐ‪2‬ﺱ‪[...]1‬ﺕ‪،1‬‬ ‫ﻓَﭑﻧ َ‬
‫‪@ @kËŠbÏ@Ùiğ Š‬‬
‫‪fl @óÛgëfl‬‬ ‫َﻭﺇِﻟَ ٰﻰ َﺭﺑِّﻚَ ﻓَ ۡﭑﺭﻏَﺐ ‪.‬‬
‫‪1‬ﺕ‪1‬‬
‫َﻭﺇِﻟَﻰ َﺭﺑِّﻚَ ﻓَ ْ‬
‫ﺎﺭﻏَﺐْ‬ ‫‪2‬‬
‫ﻡ‪8 :94\12‬‬

‫‪ 103\13‬ﺳﻮﺭﺓ ﺍﻟﻌﺼﺮ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 3‬ﻣﻜﻴﺔ‬
‫‪3‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪4‬‬

‫‹@ @‬‫‪ —flÈÛaflë‬‬ ‫]‪[...‬ﺕ‪َ 1‬ﻭ ۡٱﻟ َﻌﺼۡ ِﺮ‪!1‬‬ ‫َﻭ ْﺍﻟﻌَﺼ ِْﺮ‬ ‫‪5‬‬
‫ﻡ‪1 :103\13‬‬
‫‹@ @‬
‫‪_ Ž‚@ïčÐÛ @flå‬‬ ‫‪fl ã⁄a@Şæg‬‬ ‫ﺴ َﻦ ﻟَﻔِﻲ ُﺧ ۡﺴ ٍﺮ‪2 1‬ﻥ‪1‬ﺕ‪،1‬‬ ‫ٱﻹﻧ ٰ َ‬‫ِﺇ ﱠﻥ ۡ ِ‬ ‫ﺴﺎﻥَ ﻟَﻔِﻲ ُﺧﺴ ٍْﺮ‬ ‫ِﺇ ﱠﻥ ْ ِ‬
‫ﺍﻹ ْﻧ َ‬ ‫ﻡ‪2 :103\13‬‬
‫‪6‬‬

‫‪@čoz‬‬‫— ‪fl Üč‬‬
‫‪Ş Ûa@(aìÜàč Ç‬‬
‫‪fl ëfl @(aìŽäßfl a@flåíč‰ÛKa@bKÛg‬‬ ‫ﺖ‪،‬‬ ‫ﻋﻤِ ﻠُﻮﺍْ ٱﻟ ٰ ﱠ‬
‫ﺼ ِﻠ ٰ َﺤ ِ‬ ‫َ َ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ْ‬ ‫ﺍ‬‫ﻮ‬‫ُ‬ ‫ﻨ‬ ‫ﻣ‬
‫َ َ‬ ‫ﺍ‬ ‫ء‬ ‫ِﻳﻦَ‬‫ﺬ‬ ‫ِﺇ ﱠﻻ ٱﻟﱠ‬ ‫ﺕ‬ ‫ﻋﻤِ ﻠُﻮﺍ ﺍﻟ ﱠ‬
‫ﺼﺎ ِﻟ َﺤﺎ ِ‬ ‫ﻭ‬
‫َ َ َ‬‫ﻮﺍ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻣ‬ ‫َ‬ ‫ﺁ‬ ‫ِﻳﻦَ‬‫ﺬ‬ ‫ِﺇ ﱠﻻ ﺍﻟﱠ‬ ‫‪7‬‬
‫ﻡ‪3 :103\13‬‬
‫@ @‬‫— ‬
‫¨‪Ş Ûbči@(aìfl–aflìmfl ëfl @ğÕ‬‬ ‫‪ bči@(aìfl–aflìmfl ëfl‬‬ ‫ﺻ ۡﻮﺍْ ﺑِﭑﻟﺼ ۡﱠﺒ ِﺮ‪.1‬‬ ‫ﺗ‬ ‫ﻭ‬ ‫‪،‬‬‫ﻖ‬‫ّ‬
‫َﻭﺗ ََﻮﺍ َ ِ َ ِ َ َ َ‬
‫ﺍ‬ ‫َﻮ‬ ‫ﺤ‬ ‫ۡ‬
‫ﭑﻟ‬ ‫ﺑ‬ ‫ْ‬ ‫ﺍ‬ ‫ﻮ‬ ‫ۡ‬ ‫ﺻ‬ ‫ﺼﺒ ِْﺮ‬
‫ﺻ ْﻮﺍ ﺑِﺎﻟ ﱠ‬ ‫ّ‬ ‫ْ‬
‫َﻭﺗ ََﻮﺍ َ ْ ِ َ ِ َ َ َ‬
‫ﺍ‬ ‫َﻮ‬ ‫ﺗ‬‫ﻭ‬ ‫ﻖ‬ ‫ﺤ‬ ‫ﺎﻟ‬ ‫ﺑ‬ ‫ﺍ‬‫ﻮ‬ ‫ﺻ‬

‫‪ 100\14‬ﺳﻮﺭﺓ ﺍﻟﻌﺎﺩﻳﺎﺕ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ‪ - 11‬ﻣﻜﻴﺔ‬
‫‪8‬‬

‫‪@ @á‬‬‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬‫ٱﻟﺮﺣۡ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِﺴۡ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪9‬‬

‫‡ ‪@ @bzjflš@čoífl‬‬ ‫‪č È‬‬ ‫‪fl Ûaflë‬‬ ‫ﺿ ۡﺒﺤٗ ﺎﺱ‪1‬ﺕ‪،1‬‬ ‫ﺖ َ‬ ‫َﻭ ۡٱﻟ ٰﻌَ ِﺪ ٰﻳَ ِ‬ ‫ﺿ ْﺒ ًﺤﺎ‬
‫ﺕ َ‬ ‫َﻭ ْﺍﻟﻌَﺎ ِﺩﻳَﺎ ِ‬ ‫‪10‬‬
‫ﻡ‪1 :100\14‬‬
‫‪@ @by‡Ó@čoífl Š‬‬ ‫‪ ì¾bÏ‬‬ ‫ﺖ ﻗَ ۡﺪﺣٗ ﺎﺕ‪،1‬‬ ‫ﻮﺭ ٰﻳَ ِ‬ ‫ﻓَ ۡﭑﻟ ُﻤ ِ‬ ‫ﺕ ﻗَﺪْ ًﺣﺎ‬ ‫ﻮﺭﻳَﺎ ِ‬ ‫ﻓَ ْﺎﻟ ُﻤ ِ‬ ‫ﻡ‪2 :100\14‬‬
‫‪11‬‬

‫‪@ @bzjŽ–@čp‬‬ ‫‪fl Ìč ¾ bÏ‬‬ ‫ﺻ ۡﺒ ٗﺤﺎ‪،‬‬

‫ﺕ ُ‬ ‫ِﻴﺮ ِ‬ ‫ﻓَ ۡﭑﻟ ُﻤﻐ ٰ َ‬ ‫ﺻ ْﺒ ًﺤﺎ‬
‫ﺕ ُ‬ ‫ِﻴﺮﺍ ِ‬ ‫ﻓَ ْﺎﻟ ُﻤﻐ َ‬ ‫ﻡ‪3 :100\14‬‬
‫ۡ ﺕ‪1‬‬
‫‪@ @bÈÔflã@éči@flæ‹flqdÏ‬‬ ‫‬ ‫ﻓَﺄَﺛ َ ۡﺮﻥَ ‪ِ 1‬ﺑِۦﻪ ﻧَﻘ ٗﻌﺎ ‪،‬‬ ‫ﻓَﺄَﺛ َ ْﺮﻥَ ِﺑ ِﻪ ﻧَ ْﻘﻌًﺎ‬ ‫‪12‬‬
‫ﻡ‪4 :100\14‬‬
‫‪@ @bĆÈàflu@éči@flåİflŽìflÏ‬‬ ‫‬ ‫ﺳ ۡﻄﻦَ ‪1‬ﺕ‪ 1‬ﺑِِۦﻪ َﺟﻤۡ ًﻌﺎ‪:‬‬ ‫ﻓَ َﻮ َ‬ ‫ﻄ َﻦ ﺑِ ِﻪ َﺟ ْﻤ ًﻌﺎ‬ ‫ﺳ ْ‬ ‫ﻓَ َﻮ َ‬
‫‪13‬‬
‫ﻡ‪5 :100\14‬‬
‫‪@ @†ìŽäØ‬‬ ‫‹‪ Û@éği‬‬ ‫‪fl Ûč@flå‬‬
‫‪fl ã⁄a@Şæg‬‬ ‫‪.‬‬ ‫ﺕ‪1‬‬
‫ُﻮﺩ‪ٞ‬‬ ‫َ‬ ‫َ‬
‫ﺴ َﻦ ﻟ َِﺮﺑِِّۦﻪ ﻟﻜﻨ‬ ‫ٰ‬
‫ٱﻹﻧ َ‬ ‫ۡ‬
‫ﺇِ ﱠﻥ ِ‬ ‫ﺴﺎﻥَ ﻟ َِﺮﺑِّ ِﻪ ﻟَ َﻜﻨُﻮﺩ ٌ‬ ‫ﺍﻹﻧ َ‬ ‫ْ‬ ‫ْ‬
‫ﺇِ ﱠﻥ ِ‬
‫‪14‬‬
‫ﻡ‪6 :100\14‬‬
‫“‪@ @‡îè‬‬ ‫ˆ‪fl Û @ÙÛč‬‬ ‫‪fl @óÜÇ‬‬ ‫‪fl @ŽéãŞ gëfl‬‬ ‫ﺸ ِﻬﻴﺪ‪.ٞ‬‬ ‫َ‬ ‫َ‬
‫ﻋﻠ ٰﻰ ﺫﻟِﻚَ ﻟ َ‬‫ٰ‬ ‫َ‬ ‫َﻭﺇِﻧﱠﻪۥ ُ َ‬ ‫ﺸ ِﻬﻴﺪ ٌ‬ ‫َ‬
‫ﻋﻠﻰ ﺫﻟِﻚَ ﻟ َ‬‫َ‬ ‫َ‬ ‫َﻭﺇِﻧﱠﻪ ُ َ‬ ‫ﻡ‪7 :100\14‬‬
‫‡@ @‬‫“‡‪ć íč‬‬ ‫©@ ‪fl Û‬‬‫‪ a@ğkz‬‬ ‫‪Ž Ûč@ŽéãŞ gëfl‬‬ ‫ﺸﺪِﻳﺪ ٌ‪.‬‬ ‫َ‬ ‫ۡ‬
‫َﻭﺇِﻧﱠﻪۥ ُ ِﻟﺤُﺐّ ِ ٱﻟﺨ َۡﻴ ِﺮ ﻟ َ‬ ‫ﺸﺪِﻳﺪ ٌ‬ ‫َ‬ ‫ْ‬
‫َﻭﺇِﻧﱠﻪ ُ ِﻟﺤُﺐّ ِ ﺍﻟ َﺨﻴ ِْﺮ ﻟ َ‬ ‫ﻡ‪8 :100\14‬‬
‫َﻣﺎ ﻓِﻲ ۡٱﻟﻘُﺒ ِ‬
‫ُﻮﺭﻡ‪،1‬‬ ‫ﺃَﻓَ َﻼ ﻳَﻌۡ ﻠَ ُﻢ‪ ،‬ﺇِﺫَﺍ ﺑُﻌۡ ﺜ َِﺮ‬ ‫ﺃَﻓَ َﻼ ﻳَ ْﻌﻠَ ُﻢ ﺇِﺫَﺍ ﺑُ ْﻌﺜ َِﺮ َﻣﺎ ﻓِﻲ ْﺍﻟﻘُﺒ ِ‬
‫ُﻮﺭ‬ ‫ﻡ‪9 :100\14‬‬
‫‪@ @Š‬‬
‫‪ ìŽjÔ‬‬
‫‪ Ûa@ïčÏ@bflß@fl‹rč ÈŽi@aflˆg@ŽáÜ Èflí@bÜÏ‬‬ ‫‪ c‬‬ ‫‪1‬ﺕ‪1‬‬ ‫‪15‬‬

‫‪@ @Š‬‬‫—‡‪ ëŽ‬‬ ‫—‪ş Ûa@ïčÏ@bflß@flÝ‬‬ ‫‪ğ y‬‬ ‫‪Ž ëfl‬‬ ‫ُﻭﺭ‪،‬‬
‫ﺼﺪ ِ‬ ‫ﺼ َﻞ‪1‬ﺕ‪َ 1‬ﻣﺎ ﻓِﻲ ٱﻟ ﱡ‬ ‫َﻭ ُﺣ ِ ّ‬ ‫ُﻭﺭ‬
‫ﺼﺪ ِ‬ ‫ﺼ َﻞ َﻣﺎ ﻓِﻲ ﺍﻟ ﱡ‬ ‫َﻭ ُﺣ ِ ّ‬ ‫‪16‬‬
‫ﻡ‪10 :100\14‬‬
‫ۢ ‪21‬‬ ‫ﱠ‬
‫@ @‬
‫‪Ž jč ƒ‬‬
‫‪fl ÛK@‰č÷ßfl ìflí@áèič @áŽèiŞ Š‬‬ ‫‪fl @Şæg‬‬ ‫ﻴﺮ ؟‬‫ﺇِ ﱠﻥ َﺭﺑﱠ ُﻬﻢ ﺑِ ِﻬﻢۡ ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻟ َﺨﺒِ ُ‬
‫ﺕ‪1‬‬ ‫‪1‬‬
‫ﺇِ ﱠﻥ َﺭﺑﱠ ُﻬ ْﻢ ﺑِ ِﻬ ْﻢ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟَ َﺨﺒِ ٌ‬
‫ﻴﺮ‬ ‫‪17‬‬
‫ﻡ‪11 :100\14‬‬

‫ﺼﺐْ ﻋﻠﻴًﺎ ﻟﻠﻮﻻﻳﺔ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ 184‬ﻭ‪ ♦ (185‬ﺕ‪ (1‬ﻓَﺎ ْﻧ َ‬

‫ﺼﺐْ ‪:‬‬ ‫ﺼﺐْ ﺧﻠﻴﻔﺘﻚ‪ ،‬ﺃﻭ‪ :‬ﻓَﺈِﺫَﺍ ﻓ ََﺮ ْﻏﺖَ ﻓَﺎ ْﻧ َ‬ ‫ﺼﺐْ ‪ ،‬ﻗﺮﺍءﺓ ﺃﻭ ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﻓَﺈِﺫَﺍ ﻓ ََﺮ ْﻏﺖَ ﻣﻦ ﻧﺒﻮﺗﻚ ﻓَﺎ ْﻧ َ‬ ‫ﺼﺐﱠ ‪ ،‬ﻓَﺎ ْﻧ ِ‬ ‫‪ (1‬ﻓ َِﺮ ْﻏﺖَ ‪ (2‬ﻓَﺎ ْﻧ َ‬ ‫‪1‬‬

‫ﺼﺐْ ]ﻓﻲ ﺍﻟﺪﻋﺎء[ )ﺍﻟﺠﻼﻟﻴﻦ ‪ .(http://goo.gl/dU6uo4‬ﻭﻗﺪ ﻓﺴﺮﻩ ﺍﻟﻤﻨﺘﺨﺐ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻓﺈﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻋﻮﺓ‬ ‫ﺟﺪ ﻭﺍﺗﻌﺐ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﺈِﺫَﺍ ﻓ ََﺮ ْﻏﺖَ ]ﻣﻦ ﺍﻟﺼﻼﺓ[ ﻓَﺎ ْﻧ َ‬
‫ﺼﺐْ ]ﺧﻠﻴﻔﺘﻚ[‪ .‬ﻭﻗﻴﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻘﻤﻲ‪:‬‬ ‫ﻭﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻓﺎﺟﺘﻬﺪ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺃﺗﻌﺐ ﻧﻔﺴﻚ ﻓﻴﻬﺎ )ﺍﻟﻤﻨﺘﺨﺐ ‪ .(http://goo.gl/i9fCBz‬ﻭﺗﻜﻤﻴﻠﻪ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻓَﺈِﺫَﺍ ﻓ ََﺮ ْﻏﺖَ ]ﻣﻦ ﻧﺒﻮﺗﻚ[ ﻓَﺎ ْﻧ َ‬
‫ﺇﺫﺍ ﻓﺮﻏﺖ ﻣﻦ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻓﺎﻧﺼﺐ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻁﺎﻟﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )‪ ♦ (http://goo.gl/4fnYp9‬ﺱ‪ (1‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﷲ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﺣﺎﺟ•ﺎ‪ ،‬ﻓﻨﺰﻟﺖ‬
‫»ﻓﺈﺫﺍ ﻓﺮﻏﺖ« ﻣﻦ ﺣﺠﺘﻚ‪» ،‬ﻓﺎﻧﺼﺐ« ﻋﻠﻴًﺎ ﻟﻠﻨﺎﺱ‪.‬‬
‫‪ (1‬ﻓ ََﺮ ّﻏِﺐْ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ 4‬ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » َﻭ َﺭﻓَ ْﻌﻨَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َﻭ ِﺇﻟَﻰ َﺭ ِّﺑﻚَ «‪.‬‬ ‫‪2‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪4‬‬

‫ﺼﺮْ ‪َ ،‬ﻭ ْﺍﻟ ِﻌﺼْﺮ‪ ،‬ﻭﺍﻟﻌﺼﺮ ﻭﻧﻮﺍﺋﺐ ﺍﻟﺪﻫﺮ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺭﺏ[ ﺍﻟﻌﺼﺮ ‪ -‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﻘﺪﻳﺮ ﻓﻲ ﻛﻞ ﻗﺴﻢ ﺑﻐﻴﺮ ﷲ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(498‬‬ ‫‪َ (1‬ﻭ ْﺍﻟﻌَ ِ‬ ‫‪5‬‬

‫‪ُ (1‬ﺧﺴ ٍُﺮ ‪ (2‬ﺇﺿﺎﻓﺔ‪ :‬ﻭﺇﻧﻪ ﻓﻴﻪ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺪﻫﺮ ♦ ﺕ‪ُ (1‬ﺧﺴْﺮ‪ :‬ﺿﻴﺎﻉ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ‪ 3 :103\13‬ﺍﻟﻼﺣﻘﺔ‪.‬‬ ‫‪6‬‬

‫ﺼﺒ ِْﺮ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(191‬‬ ‫ﺕ ﻭﺃﺗﻤﺮﻭﺍ ﺑﺎﻟﺘﻘﻮﻯ ﻭﺃﺗﻤﺮﻭﺍ ﺑِﺎﻟ ﱠ‬ ‫ﺼﺒِ ِﺮ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺇِ ﱠﻻ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠُﻮﺍ ﺍﻟ ﱠ‬
‫ﺼﺎ ِﻟ َﺤﺎ ِ‬ ‫‪ (1‬ﺑِﺎﻟ ﱠ‬ ‫‪7‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪8‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪9‬‬

‫ﺿﺒﺤًﺎ« ﺿﺒﺤﺖ ﺑﻤﻨﺎﺧﺮﻫﺎ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ ﻭﻣﻌﻨﻰ ﺃﺳﻬﺒﺖ‪ :‬ﺃﻣﻌﻨﺖ ﻓﻲ ﺍﻟﺴﻬﻮﺏ ﻭﻫﻲ ﺍﻷﺭﺽ‬ ‫ﺕ َ‬ ‫ﺷﻬﺮﺍ ﻟﻢ ﻳﺄﺗﻪ ﻣﻨﻬﺎ ﺧﺒﺮ ﻓﻨﺰﻟﺖ » َﻭﺍﻟﻌﺎﺩِﻳﺎ ِ‬ ‫ً‬ ‫ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺑﻌﺚ ﺍﻟﻨﺒﻲ ﻓﺄﺳﻬﺒﺖ‬ ‫‪10‬‬

‫ﺍﻟﻮﺍﺳﻌﺔ ﺟﻤﻊ ﺳﻬﺐ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻭﺟﻪ ﺍﻟﻨﺒﻲ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻓﻲ ﺳﺮﻳﺔ‪ ،‬ﻓﺮﺟﻊ ﻣﻨﻬﺰ ًﻣﺎ ﻳﺠﺒﻦ ﺃﺻﺤﺎﺑﻪ ﻭﻳﺠﺒﻨﻪ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻗﺎﻝ ﻟﻌﻠﻲ‪ :‬ﺃﻧﺖ ﺻﺎﺣﺐ ﺍﻟﻘﻮﻡ‪ ،‬ﻓﺘﻬﻴﺄ‬
‫ﺃﻧﺖ ﻭﻣﻦ ﺗﺮﻳﺪ ﻣﻦ ﻓﺮﺳﺎﻥ ﺍﻟﻤﻬﺎﺟﺮﻳﻦ ﻭﺍﻻﻧﺼﺎﺭ‪ ،‬ﻓﻮﺟﻬﻪ ﺍﻟﻨﺒﻲ‪ ،‬ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﺍﻛﻤﻦ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻭﺳﺮ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﻻ ﺗﻔﺎﺭﻗﻚ ﺍﻟﻌﻴﻦ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﻧﺘﻬﻰ ﻋﻠﻲ ﺇﻟﻰ ﻣﺎ ﺃﻣﺮﻩ ﺑﻪ ﺍﻟﻨﺒﻲ‪ ،‬ﻓﺴﺎﺭ ﺇﻟﻴﻬﻢ ﻓﻠﻤﺎ ﻛﺎﻥ‬
‫ﻋﻨﺪ ﻭﺟﻪ ﺍﻟﺼﺒﺢ ﺃﻏﺎﺭ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻨﺰﻟﺖ ﻋﻠﻰ ﺍﻟﻨﺒﻲ »ﻭﺍﻟﻌﺎﺩﻳﺎﺕ ﺿﺒﺤًﺎ« ﺇﻟﻰ ﺁﺧﺮﻫﺎ ♦ ﺕ‪ (1‬ﺍﻟﻀﺒﺢ‪ :‬ﺻﻮﺕ ﺍﻧﻔﺎﺱ ﺍﻟﺨﻴﻞ ﻓﻲ ﺟﻮﻓﻬﺎ ﺣﻴﻦ ﺗﻌﺪﻭ‪.‬‬
‫ﺕ ﻗَ ْﺪﺣًﺎ‪ :‬ﺍﻟﺨﻴﻞ ﺗﻘﺪﺡ ﺍﻟﻨﺎﺭ ﺑﻀﺮﺏ ﺣﻮﺍﻓﺮﻫﺎ ﺑﺎﻟﺼﺨﺮ‪.‬‬ ‫ﻮﺭﻳَﺎ ِ‬ ‫ﺕ‪ (1‬ﻓ َْﺎﻟ ُﻤ ِ‬ ‫‪11‬‬

‫‪ (1‬ﻓَﺄَﺛﱠﺮْ ﻥَ ♦ ﺕ‪ (1‬ﻧَ ْﻘﻌًﺎ‪ :‬ﻏﺒﺎﺭﺍ‪.‬‬ ‫‪12‬‬

‫ﻄ َﻦ‪ :‬ﺻﺮﻥ ﻓﻲ ﺍﻟﻮﺳﻂ‪.‬‬ ‫ﺳ ْ‬

‫ﻄﻦَ ♦ ﺕ‪َ (1‬ﻭ َ‬ ‫ﺻ ْ‬‫ﱠﻄﻦَ ‪ ،‬ﻓ ََﻮ َ‬ ‫‪ (1‬ﻓ ََﻮﺳ ْ‬ ‫‪13‬‬

‫ﺕ‪ (1‬ﻛﻨﻮﺩ‪ :‬ﺷﺪﻳﺪ ﺍﻟﺠﺤﻮﺩ ﻟﻨﻌﻢ ﷲ‪.‬‬ ‫‪14‬‬

‫ﺷ ْﻌﺒﻲ« )ﺣﺰﻗﻴﺎﻝ ‪.(13 :37‬‬ ‫ﺒﻮﺭﻛﻢ ﻳﺎ َ‬ ‫ﺒﻮﺭﻛﻢ ﻭﺃُﺻﻌِﺪﻛﻢ ﻣِ ﻦ ﻗُ ِ‬ ‫ﺍﻟﺮﺏ‪ ،‬ﺣﻴﻦَ ﺃَﻓﺘ َﺢ ﻗُ َ‬ ‫‪ (1‬ﺑُﺤْ ﺜ َِﺮ‪ ،‬ﺑُﺤِ ﺚَ ‪ ،‬ﺑَﺤْ ﺜ َ َﺮ‪ ،‬ﺑَ ْﻌﺜ َ َﺮ ♦ ﺕ‪ (1‬ﺑُ ْﻌﺜ َِﺮ‪ :‬ﺍﺛﻴﺮ ﻭﺍﺳﺘﺨﺮﺝ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻓﺘ َﻌﻠَﻤﻮﻥَ ﺃَﻧِّﻲ ﺃَﻧﺎ ﱠ‬ ‫‪15‬‬

‫ﺼ َﻞ‪ :‬ﺟُﻤﻊ ﺑﻘﻮﺓ ﻭﻗﺼﺮ ﻟﻠﺤﺴﺎﺏ‪.‬‬ ‫ُﺼ َﻞ ♦ ﺕ‪ُ (1‬ﺣ ِ ّ‬ ‫ﺼﻞَ‪َ ،‬ﻭﺣ ِ‬ ‫ﺼﻞَ‪َ ،‬ﻭ َﺣ َ‬ ‫‪َ (1‬ﻭ َﺣ ﱠ‬ ‫‪16‬‬

‫ﻴﺮ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ 9‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺍﻟﻤﻔﺮﺩ ﺍﻟﻐﺎﺋﺐ »ﻳَ ْﻌﻠَ ُﻢ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ ﺍﻟﻐﺎﺋﺐ » ِﺇﻥﱠ َﺭﺑﱠ ُﻬ ْﻢ ﺑِ ِﻬ ْﻢ«‪.‬‬ ‫ﻴﺮ ‪ (3‬ﺑﺄَﻧﱠﻪ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﺑِ ِﻬ ْﻢ َﺧﺒِ ٌ‬ ‫‪ (1‬ﺃَﻥﱠ ‪َ (2‬ﺧ ِﺒ ٌ‬ ‫‪17‬‬

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 ‫‪ 108\15‬ﺳﻮﺭﺓ ﺍﻟﻜﻮﺛﺮ‬
‫‪1‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 3‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣۡ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِﺴۡ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪2‬‬

‫‹@ @‬
‫‪fl qfl ìØÛa@Ùäfl îİÇc@bŞãg‬‬ ‫ﻄ ۡﻴ ٰﻨَﻚَ ‪ۡ 1‬ٱﻟﻜ َۡﻮﺛَ َﺮﺕ‪1‬ﺱ‪.1‬‬‫ﺇِﻧﱠﺎ ٓ ﺃ َ ۡﻋ َ‬ ‫ﻄ ْﻴﻨَﺎﻙَ ْﺍﻟﻜ َْﻮﺛ َ َﺮ‬ ‫ﺇِﻧﱠﺎ ﺃ َ ْﻋ َ‬ ‫‪3‬‬
‫ﻡ‪1 :108\15‬‬
‫‹ ‪@ @‹®aflë@Ùiğ‬‬ ‫—‪fl Ûč@ğÝ‬‬
‫‪fl Ï‬‬ ‫‬ ‫ﺼ ِّﻞ ﻟ َِﺮﺑِّﻚَ َﻭ ۡٱﻧ َﺤ ۡﺮﺕ‪.1‬‬‫ﻓَ َ‬ ‫ﺼ ِّﻞ ﻟ َِﺮﺑِّﻚَ َﻭﺍ ْﻧ َﺤ ْﺮ‬‫ﻓَ َ‬
‫‪4‬‬
‫ﻡ‪2 :108\15‬‬
‫ۡ َ ‪2‬ﺕ‪2‬‬
‫‹@ @‬ ‫‪Ž nfl iþa@flìçŽ @Ù÷fl ãč bfl’@Şæg‬‬ ‫ِﺇ ﱠﻥ ﺷَﺎﻧِﺌَﻚَ ‪1‬ﺕ‪ 1‬ﻫ َُﻮ ٱﻷ ۡﺑﺘ َُﺮ ‪.‬‬ ‫ِﺇ ﱠﻥ ﺷَﺎﻧِﺌَﻚَ ﻫ َُﻮ ْﺍﻷ َ ْﺑﺘ َُﺮ‬ ‫‪5‬‬
‫ﻡ‪3 :108\15‬‬

‫‪ 102\16‬ﺳﻮﺭﺓ ﺍﻟﺘﻜﺎﺛﺮ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 8‬ﻣﻜﻴﺔ‬
‫‪6‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪7‬‬

‫‹@ @‬‫‪Ž qŽ bØnŞ Ûa@ŽáØ‬‬ ‫‪ îc‬‬ ‫ﺃ َ ۡﻟ َﻬ ٰﯨﻜ ُﻢ ٱﻟﺘﻜَﺎﺛ ُﺮ ‪،‬‬

‫ُ ‪ 1‬ﱠ ُ ﺱ‪1‬‬
‫ﺃ َ ْﻟ َﻬﺎ ُﻛ ُﻢ ﺍﻟﺘﱠﻜَﺎﺛ ُ ُﺮ‬ ‫‪8‬‬
‫ﻡ‪1 :102\16‬‬
‫‹@ @‬‫‪fl ič bÔ¾ a@ŽámŽ ŠŽŒ@óŞny‬‬ ‫‪fl‬‬ ‫َﺣﺘ ﱠ ٰﻰ ُﺯ ۡﺭﺗ ُ ُﻢ ۡٱﻟ َﻤﻘَﺎﺑِ َﺮ‪.‬‬ ‫َﺣﺘﱠﻰ ُﺯ ْﺭﺗ ُ ُﻢ ْﺍﻟ َﻤﻘَﺎﺑِ َﺮ‬ ‫ﻡ‪2 :102\16‬‬
‫ﻑ ﺗ َﻌۡ ﻠَ ُﻤﻮﻥَ !‬ ‫ﺳ ۡﻮ َ‬ ‫ﻛ ﱠَﻼ! َ‬ ‫ﻑ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ‬ ‫ﺳ ْﻮ َ‬‫ﻛ ﱠَﻼ َ‬ ‫ﻡ‪3 :102\16‬‬
‫‪1‬‬
‫×‪@ @æfl ìŽàÜ Èflm@flÒìflŽ@bKÜ‬‬ ‫‬ ‫‪9‬‬

‫×‪@ @æfl ìŽàÜ Èflm@flÒìflŽ@bKÜ‬‬ ‫‪ @ŞáqŽ‬‬ ‫ﻑ ﺗ َﻌۡ ﻠَ ُﻤﻮﻥَ ‪[...] 1‬ﺕ‪!1‬‬ ‫ﺳ ۡﻮ َ‬ ‫ﺛ ُ ﱠﻢ ﻛ ﱠَﻼ! َ‬ ‫ﻑ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ‬ ‫ﺳ ْﻮ َ‬ ‫ﺛ ُ ﱠﻢ ﻛ ﱠَﻼ َ‬ ‫ﻡ‪4 :102\16‬‬
‫‪10‬‬

‫‪@ @µ‬‬
‫‪ Ô‬‬ ‫×‪č îfl Ûa@fláÜčÇ@flæìŽàÜ Èflm@ìÛ@bKÜ‬‬ ‫‬ ‫ِﻴﻦ‪[...] ،‬ﺕ‪!1‬‬ ‫ﻛ ﱠَﻼ! ﻟَ ۡﻮ ﺗ َﻌۡ ﻠَ ُﻤﻮ َﻥ ﻋ ِۡﻠ َﻢ ۡٱﻟﻴَﻘ ِ‬ ‫ﻛ ﱠَﻼ ﻟَ ْﻮ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ ﻋ ِْﻠ َﻢ ْﺍﻟﻴَﻘ ِ‬
‫ِﻴﻦ‬ ‫ﻡ‪5 :102\16‬‬
‫‪11‬‬

‫‪ۡ 1‬‬
‫‪@ @á‬‬ ‫§‪fl îčz‬‬ ‫‹ ‪ a@ŞæëŽ‬‬ ‫‪fl nfl Û‬‬ ‫ﻟَﺘ ََﺮ ُﻭ ﱠﻥ ٱﻟ َﺠﺤِ َ‬
‫ﻴﻢ‪.‬‬ ‫ﻟَﺘ ََﺮ ُﻭ ﱠﻥ ْﺍﻟ َﺠﺤِ َ‬
‫ﻴﻢ‬ ‫ﻡ‪6 :102\16‬‬
‫‪12‬‬

‫ﻋ ۡﻴﻦَ ۡٱﻟﻴَﻘ ِ‬
‫ِﻴﻦ ‪.‬‬ ‫َ‬ ‫ﺛ ُ ﱠﻢ ﻟَﺘ ََﺮ ُﻭﻧﱠ َﻬﺎ ]‪[...‬‬ ‫ِﻴﻦ‬
‫ﻋﻴ َ ِ‬
‫ﻘ‬‫ﻴ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ْﻦَ‬ ‫ﺛ ُ ﱠﻢ ﻟَﺘ ََﺮ ُﻭﻧﱠ َﻬﺎ َ‬ ‫ﻡ‪7 :102\16‬‬
‫‪@ @µ‬‬ ‫‪ Ô‬‬‫‪č îfl Ûa@flµÇ‬‬ ‫‹ ‪fl @bflèãŞ ëŽ‬‬
‫‪fl nfl Û @ŞáqŽ‬‬ ‫ﺕ‪2‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬ ‫‪13‬‬

‫ِﻴﻢ‪.‬‬
‫ِ‬ ‫ﻌ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ٱﻟ‬ ‫ﺛ ُ ﱠﻢ ﻟَﺘ ُ ۡﺴﻠُ ﱠﻦ ‪َ ،‬ﻳ ۡﻮ َﻣ ِﺌ ٍ َ ِ‬
‫ﻦ‬ ‫ﻋ‬ ‫‪،‬‬ ‫ﺬ‬ ‫ِﻴﻢ‬
‫ِ‬ ‫ﻌ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﺛ ُ ﱠﻢ ﻟَﺘُﺴْﺄَﻟُ ﱠﻦ ﻳَ ْﻮ َ ِ َ ِ‬
‫ﻦ‬ ‫ﻋ‬ ‫ﺬ‬
‫ٍ‬ ‫ﺌ‬ ‫ﻣ‬ ‫ﻡ‪8 :102\16‬‬
‫‪1‬‬
‫‪@ @á‬‬
‫‪ îčÈäŞ Ûa@åÇ‬‬ ‫‪fl @đ‰÷č ßfl ìflí@ŞåÜ ŽnÛ @ŞáqŽ‬‬ ‫‪14‬‬

‫‪ 107\17‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﻋﻮﻥ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 7‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪7-4‬‬
‫‪15‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬
‫¼‪Ş Ûa@å‬‬
‫‹ ‬‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪16‬‬

‫‪@ @å íğ‡Ûbči@Žl‰‬‬‫‪ğ Ø‬‬‫‪ íŽ @ðč‰ÛKa@floíflŠc‬‬ ‫ّ‬

‫ِﻳﻦ‪2‬ﺱ‪1‬؟‬
‫ِ ِ‬ ‫ﺪ‬‫ﭑﻟ‬‫ﺑ‬ ‫ﺕ‪1‬‬
‫]‪[...‬‬ ‫ّ‬
‫ِﺏُ‬ ‫ﺬ‬ ‫َ‬
‫ﻜ‬ ‫ُ‬ ‫ﻳ‬ ‫ِﻱ‬‫ﺬ‬ ‫ﱠ‬ ‫ٱﻟ‬ ‫‪1‬‬
‫ﺃ َ َﺭ َء ۡﻳﺖَ‬ ‫ِﻳﻦ‬
‫ِ ِ‬ ‫ّ‬ ‫ﺪ‬‫ﺎﻟ‬‫ﺑ‬ ‫ّ‬
‫ِﺏُ‬ ‫ﺬ‬ ‫َ‬
‫ﻜ‬ ‫ُ‬ ‫ﻳ‬ ‫ِﻱ‬‫ﺬ‬‫ﱠ‬ ‫ﺍﻟ‬ ‫ﺃ َ َﺭﺃَﻳْﺖَ‬ ‫‪1‬‬
‫ﻡ‪1 :107\17‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪2‬‬

‫ﻄ ْﻴﻨَﺎﻙَ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺭﺃﻯ ﺍﻟﻌﺎﺻﻲ ﺍﻟﻨﺒﻲ ﻳﺨﺮﺝ ﻣﻦ ﺍﻟﻤﺴﺠﺪ ﻭﻫﻮ ﻳﺪﺧﻞ ﻓﺎﻟﺘﻘﻴﺎ ﻋﻨﺪ ﺑﺎﺏ ﺑﻨﻲ ﺳﻬﻢ ﻭﺗﺤﺪﺛﺎ ﻭﺃﻧﺎﺱ ﻣﻦ ﺻﻨﺎﺩﻳﺪ ﻗﺮﻳﺶ ﻓﻲ ﺍﻟﻤﺴﺠﺪ ﺟﻠﻮﺱ ﻓﻤﺎ ﺩﺧﻞ‬ ‫‪ (1‬ﺃ َ ْﻧ َ‬ ‫‪3‬‬

‫ﺍﻟﻌﺎﺹ ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﻣﻦ ﺍﻟﺬﻱ ﻛﻨﺖ ﺗﺤﺪﺙ ﻗﺎﻝ‪ :‬ﺫﺍﻙ ﺍﻷﺑﺘﺮ ﻳﻌﻨﻲ ﺍﻟﻨﺒﻲ ﺻﻠﻮﺍﺕ ﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻪ ﻭﻛﺎﻥ ﻗﺪ ﺗﻮﻓﻲ ﻗﺒﻞ ﺫﻟﻚ ﻋﺒﺪ ﷲ ﺑﻦ ﺍﻟﻨﺒﻲ ﻭﻛﺎﻥ ﻣﻦ ﺧﺪﻳﺠﺔ ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺇﺑﻦ‬
‫ﺃﺑﺘﺮ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﺍﻟﻜﻮﺛﺮ ﻧﻬﺮ ﻓﻲ ﺍﻟﺠﻨﺔ ﺃﻋﻄﺎﻩ ﷲ ﺍﻟﻨﺒﻲ ﻋﻮﺿًﺎ ﻋﻦ ﺇﺑﻨﻪ ﺇﺑﺮﺍﻫﻴﻢ ♦ ﺕ‪ (1‬ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻭﻗﻴﻞ ﻧﻬﺮ ﻓﻲ ﺍﻟﺠﻨﺔ‪ .‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻜﻠﻤﺔ ﺳﺮﻳﺎﻧﻴﺔ ﺑﻤﻌﻨﻰ ﻣﻬﻠﺔ‪.‬‬
‫ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‪ :‬ﻟﻘﺪ ﺍﻣﻬﻠﻨﺎﻙ )‪ Sawma‬ﺹ ‪ .(423‬ﻭﻗﺪ ﻗﺮﺃ ﻟﻮﻛﺴﻴﻨﺒﻴﺮﻍ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺘﻴﻦ ﺍﻟﻼﺣﻘﺘﻴﻦ ﻛﻤﺎ ﻳﻠﻲ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ‪ :‬ﺇﻧﺎ ﺃﻋﻄﻴﻨﺎﻙ ﻣﺰﻳﺔ ﺍﻻﺻﺮﺍﺭ‪ .‬ﻓﺼﻞ‬
‫ﺼ َﻤﻜﻢ ﻛﺎﻷَﺳ ِﺪ‬
‫ﺑﻠﻴﺲ ًﺧ ْ‬
‫ﻟﺮﺑﻚ ﻭﺛﺎﺑﺮ ]ﻓﻲ ﺍﻟﺼﻼﺓ[‪ .‬ﺇﻥ ﺷﺎﺋﻨﻚ ]ﺍﻟﺸﻴﻄﺎﻥ[ ﻫﻮ ﺍﻷﺑﺘﺮ ]ﺍﻟﻤﻬﺰﻭﻡ[‪ .‬ﻭﻫﻮ ﻳﺮﺑﻂ ﺑﻴﻦ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻭﺭﺳﺎﻟﺔ ﺑﻄﺮﺱ ﺍﻷﻭﻟﻰ ‪ :8 :5‬ﻛﻮﻧﻮﺍ ﻗَﻨﻮﻋﻴﻦَ ﺳﺎﻫِﺮﻳﻦ‪ِ .‬ﺇﻥﱠ ِﺇ َ‬
‫ﺐ ﻓَﺮﻳﺴ ٍﺔ ﻟَﻪ )‪ Luxenberg‬ﺹ ‪ .(301-292‬ﻭﻳﺮﻯ ﻳﻮﺳﻒ ﺻﺪﻳﻖ ﻭﺳﻨﻜﺎﺭﻱ ﺍﻥ ﻛﻠﻤﺔ ﺍﻟﻜﻮﺛﺮ ﺍﻏﺮﻳﻘﻴﺔ ‪ κάθαρσις‬ﻭﺗﻌﻨﻲ ﺍﻟﻄﻬﺎﺭﺓ )‪Seddik: Le Coran‬‬ ‫ﻁ َﻠ ِ‬
‫ﺍﻟﺰﺍﺋ ِِﺮ ﻳَﺮﻭﺩُ ﻓﻲ َ‬ ‫ﱠ‬
‫ﺹ ‪ Sankharé ،62‬ﺹ ‪.(120‬‬
‫ﺼ ِّﻞ ﻟ َِﺮﺑِّﻚَ «‪.‬‬ ‫ﻄ ْﻴﻨَﺎﻙَ « ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻓَ َ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ »ﺇِﻧﱠﺎ ﺃ َ ْﻋ َ‬ ‫‪4‬‬

‫ﻄ ْﻴﻨَﺎﻙَ ﻳﺎ ﻣﺤﻤﺪ ْﺍﻟﻜ َْﻮﺛ َ َﺮ ﻓَ َ‬

‫ﺼ ِّﻞ ﻟ َِﺮ ِﺑّﻚَ َﻭﺍ ْﻧ َﺤﺮْ ِﺇﻥﱠ ﺷَﺎ ِﻧﺌَﻚَ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻫ َُﻮ ْﺍﻷ َ ْﺑﺘ َُﺮ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (193‬ﺕ‪ (1‬ﺷﺎﻧﺌﻚ‪:‬‬ ‫ﺷ ِﻨﻴَﻚَ ‪ ،‬ﻗﺮﺍءﺓ ﺃﻭ ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ ﻟﻶﻳﺎﺕ ‪ِ :3-1‬ﺇ ﱠﻧﺎ ﺃَ ْﻋ َ‬ ‫‪ (1‬ﺷَﺎ ِﻧﻴَﻚَ ‪َ ،‬‬ ‫‪5‬‬

‫ﻣﺒﻐﻀﻚ‪ .‬ﺕ‪ْ (2‬ﺍﻷ َ ْﺑﺘ َُﺮ‪ :‬ﺍﻟﻤﻨﻘﻄﻊ ﻣﻦ ﺍﻟﺨﻴﺮ‪ ،‬ﺃﻭ ﺍﻟﻤﻨﻘﻄﻊ ﻋﻨﻪ ﺍﻟﺨﻴﺮ‪ ،‬ﺃﻭ ﻣﻦ ﻻ ﻋﻘﺐ ﻟﻪ ﻭﻻ ﻧﺴﻞ‪ .‬ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﻣﻦ ﻳﻤﻮﺕ ﺑﻨﻮﻩ ﻭﺗﺒﻘﻰ ﺍﻟﺒﻨﺎﺕ‪ :‬ﺃﺑﺘﺮ‪ .‬ﻭﻳﺮﻯ )‪ Sankharé‬ﺹ ‪ (121‬ﺍﻥ‬
‫ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﺍﻏﺮﻳﻘﻲ ‪ α-πτερον‬ﻭﻳﺸﻴﺮ ﺇﻟﻰ ﺗﻤﺎﺛﻴﻞ ﺍﻟﻨﺼﺮ ﺩﻭﻥ ﺍﺟﻨﺤﺔ ﺣﺘﻰ ﺗﺒﻘﻰ ﻋﻨﺪﻫﻢ‪ .‬ﻭﻗﺪ ﺩﺧﻠﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺇﻟﻰ ﻟﻠﻐﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ‪ aptère‬ﻭﻫﺬﻩ ﻫﻲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﻲ ﺍﺳﺘﻌﻤﻠﻬﺎ ﻳﻮﺳﻒ‬
‫ﺻﺪﻳﻖ ﻟﺘﺮﺟﻤﺘﻪ ﻟﻜﻠﻤﺔ ﺍﺑﺘﺮ )‪ Seddik: Le Coran‬ﺹ ‪.(62‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪6‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪7‬‬

‫‪ْ (1‬ﺁﻟ َﻬﺎ ُﻛ ُﻢ‪ ،‬ﺃَﺃ َ ْﻟ َﻬﺎ ُﻛ ُﻢ ♦ ﺱ‪ (1‬ﻋﻦ ﻣﻘﺎﺗﻞ ﻭﺍﻟﻜﻠﺒﻲ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺣﻴﻴﻦ ﻣﻦ ﻗﺮﻳﺶ ﺑﻨﻲ ﻋﺒﺪ ﻣﻨﺎﻑ ﻭﺑﻨﻲ ﺳﻬﻢ ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻟﺤًﺎ ﻓﺘﻌﺎﻧﺪ ﺍﻟﺴﺎﺩﺓ ﻭﺍﻷﺷﺮﺍﻑ ﺃﻳﻬﻢ ﺃﻛﺜﺮ ﻓﻘﺎﻝ ﺑﻨﻮ ﻋﺒﺪ ﻣﻨﺎﻑ‪ :‬ﻧﺤﻦ ﺃﻛﺜﺮ‬ ‫‪8‬‬

‫ﻧﻔﺮﺍ ﻭﻗﺎﻝ ﺑﻨﻮ ﺳﻬﻢ ﻣﺜﻞ ﺫﻟﻚ ﻓﻜﺜﺮﻫﻢ ﺑﻨﻮ ﻋﺒﺪ ﻣﻨﺎﻑ ﺛﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﺪ ﻣﻮﺗﺎﻧﺎ ﺣﺘﻰ ﺯﺍﺭﻭﺍ ﺍﻟﻘﺒﻮﺭ ﻓﻌﺪﻭﺍ ﻣﻮﺗﺎﻫﻢ ﻓﻜﺜﺮﻫﻢ ﺑﻨﻮ ﺳﻬﻢ ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﻋﺪﺩًﺍ ﻓﻲ‬ ‫ﻋﺰﻳﺰﺍ ﻭﺃﻋﻈﻢ ً‬ ‫ً‬ ‫ً‬
‫ﻭﻋﺰﺍ‬ ‫ﺳﻴﺪًﺍ‬
‫ً‬
‫ﺿﻼﻻ‪.‬‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔ‪ .‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺍﻟﻴﻬﻮﺩ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺤﻦ ﺃﻛﺜﺮ ﻣﻦ ﺑﻨﻲ ﻓﻼﻥ ﻭﺑﻨﻮ ﻓﻼﻥ ﺃﻛﺜﺮ ﻣﻦ ﺑﻨﻲ ﻓﻼﻥ ﺃﻟﻬﺎﻫﻢ ﺫﻟﻚ ﺣﺘﻰ ﻣﺎﺗﻮﺍ‬
‫‪ (1‬ﻳَ ْﻌﻠَ ُﻤﻮﻥَ ‪.‬‬ ‫‪9‬‬

‫‪ (1‬ﻳَ ْﻌﻠَ ُﻤﻮﻥَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺳﻮﻑ ﺗﻌﻠﻤﻮﻥ ]ﻋﺎﻗﺒﺔ ﺃﻣﺮﻛﻢ[ )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪.(167‬‬ ‫‪10‬‬

‫ِﻴﻦ ]ﻣﺎ ﺍﺷﺘﻐﻠﺘﻢ ﺑﻪ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/dIas3r‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻛ ﱠَﻼ ﻟَ ْﻮ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ ﻋ ِْﻠ َﻢ ْﺍﻟﻴَﻘ ِ‬
‫‪11‬‬

‫‪ (1‬ﻟَﺘ ُ َﺮ ُﻭ ﱠﻥ‪ ،‬ﻟَﺘ ََﺮﺅُﻥﱠ ‪.‬‬ ‫‪12‬‬

‫ِﻴﻦ‪ :‬ﺍﻟﻴﻘﻴﻦ ﻋﻴﻨﻪ‪.‬‬

‫ِ‬ ‫ﻘ‬ ‫ﻴ‬
‫َ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻴ‬
‫ْﻦَ‬ ‫ﻋ‬
‫َ‬ ‫(‬‫‪2‬‬ ‫ﺕ‬ ‫(‬ ‫‪http://goo.gl/u7UY7z‬‬ ‫‪523‬‬ ‫ﺹ‬ ‫‪،‬‬ ‫‪30‬‬ ‫ﺟﺰء‬ ‫ﻋﺎﺷﻮﺭ‪،‬‬ ‫)ﺇﺑﻦ‬ ‫ِﻴﻦ‬
‫ِ‬ ‫ﻘ‬ ‫ﻴ‬
‫َ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻦ‬
‫َ‬ ‫ﻴ‬
‫ْ‬ ‫ﻋ‬
‫َ‬ ‫[‬‫َ‬ ‫ﺔ‬‫ﺭﺅﻳ‬‫]‬ ‫ﺎ‬ ‫ﻬ‬
‫َ‬ ‫ﱠ‬ ‫ﻧ‬‫ﻭ‬‫ُ‬ ‫َﺮ‬
‫َ‬ ‫ﺘ‬‫َ‬ ‫ﻟ‬ ‫ﻢ‬
‫ﱠ‬ ‫ُ‬ ‫ﺛ‬ ‫ﻭﺗﻜﻤﻴﻠﻪ‪:‬‬ ‫ﻧﺎﻗﺺ‬ ‫ﻧﺺ‬ ‫(‬‫‪1‬‬ ‫ﺕ‬ ‫♦‬ ‫ﻬﺎ‬ ‫‪ (1‬ﻟَﺘ ُ َﺮ ُﻭﻧﱠﻬﺎ‪َ ،‬ﻟﺘ ََﺮ ُﺅﻧﱠ‬ ‫‪13‬‬

‫ﺴﺎءﻟُﻦﱠ ‪.‬‬‫‪ (1‬ﻟَﺘ ُ َ‬ ‫‪14‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .7‬ﻋﻨﺎﻭﻳﻦ ﺃﺧﺮﻯ‪ :‬ﺃﺭﺃﻳﺖ – ﺍﻟﺪﻳﻦ‪.‬‬ ‫‪15‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪16‬‬

‫‪86‬‬
 ‫ﻓَ ٰﺬَﻟِﻚَ ٱﻟﱠﺬِﻱ ﻳَﺪ ُ ﱡ‪1‬ﺕ‪ۡ 1‬‬
‫‪@ @á‬‬
‫‡‪fl îčnîfl Ûa@şÊ‬‬
‫‪Ž ífl @ðč‰ÛKa@ÙÛč‰‬‬
‫‪fl Ï‬‬ ‫‬ ‫ِﻴﻢ‪،‬‬
‫ﻉ ٱﻟﻴَﺘ َ‬ ‫َﻓﺬَﻟِﻚَ ﺍﻟﱠﺬِﻱ ﻳَﺪُﻉﱡ ْﺍﻟﻴَﺘ َ‬
‫ِﻴﻢ‬ ‫ﻡ‪2 :107\17‬‬
‫‪2‬‬

‫‪@ @µ‬‬
‫‪ Ø‬‬‫‪č č¾a@âbflÈ ‬‬ ‫‪ @óÜÇ‬‬‫‪fl @şuz‬‬ ‫‪Ž ífl @bÛëfl‬‬ ‫ﻋﻠَ ٰﻰ ]‪َ [...‬‬
‫ﻁ َﻌ ِﺎﻡ‬ ‫ﺕ‪1‬‬
‫َﻭ َﻻ ﻳَﺤُﺾﱡ ]‪َ [...‬‬
‫ﺕ‪1‬‬ ‫‪1‬‬
‫ِﻴﻦ‬
‫ِ‬ ‫ﻜ‬ ‫ﺴ‬
‫ْ‬ ‫ْ‬
‫ﻁﻌَ ِ ﻤِ‬
‫ﺍﻟ‬ ‫ﺎﻡ‬ ‫ﻋﻠَﻰ َ‬ ‫َﻭ َﻻ ﻳَﺤُﺾﱡ َ‬ ‫‪3‬‬
‫ﻡ‪3 :107\17‬‬
‫ۡٱﻟﻤِ ۡﺴﻜ ِ‬
‫ِﻴﻦ‪.‬‬
‫ﻓَ َﻮ ۡﻳ ‪ٞ‬ﻞ ﻟّ ِۡﻠ ُﻤ َ‬ ‫ﻓَ َﻮ ْﻳ ٌﻞ ﻟ ِْﻠ ُﻤ َ‬
‫ّ ﺕ‪1‬‬
‫‪@ @µ‬‬
‫— ‪fl Ün‬‬
‫‪fl àŽ ÜnÛ@ÝíflìÏ‬‬ ‫‬ ‫ﺼﻠِﻴﻦَ !‬ ‫ﺼﻠِّﻴﻦَ‬ ‫‪4‬‬
‫ﻫـ‪4 :107\17‬‬
‫ﺳﺎﻫُﻮﻥَ ‪،‬‬
‫ﺻﻼﺗِ ِﻬﻢۡ َ‬‫َ‬ ‫ﻋﻦ َ‬ ‫ٱﻟﱠﺬِﻳﻦَ ُﻫﻢۡ َ‬ ‫ﺳﺎﻫُﻮ َﻥ‬ ‫َ‬
‫ﺻﻼﺗِ ِﻬ ْﻢ َ‬ ‫ﻋﻦ َ‬ ‫ْ‬ ‫ﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ َ‬ ‫ﻫـ‪5 :107\17‬‬
‫–‪@ @æfl ìŽçbflŽ@áèmč bÜ‬‬‫‪fl @åflÇ@áŽç@flåíč‰ÛKa‬‬ ‫‪1‬‬ ‫‪5‬‬

‫‪@ @æfl ëafl‹íŽ @áŽç@flåíč‰ÛKa‬‬ ‫ٱﻟﱠﺬِﻳﻦَ ُﻫﻢۡ ﻳ َُﺮﺍٓ ُءﻭﻥَ ‪،‬‬

‫‪1‬‬
‫ﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ ﻳ َُﺮﺍ ُﺅﻭﻥَ‬ ‫‪6‬‬
‫ﻫـ‪6 :107\17‬‬
‫‪@ @æfl ìŽÇb¾a@flæìŽÈäfl àflíëfl‬‬ ‫َﻭﻳَﻤۡ ﻨَﻌُﻮﻥَ ۡٱﻟ َﻤﺎﻋُﻮﻥَ ‪.‬‬
‫ﺕ‪1‬‬
‫َﻭﻳَ ْﻤﻨَﻌُﻮﻥَ ْﺍﻟ َﻤﺎﻋُﻮﻥَ‬ ‫‪7‬‬
‫ﻫـ‪7 :107\17‬‬

‫‪ 109\18‬ﺳﻮﺭﺓ ﺍﻟﻜﺎﻓﺮﻭﻥ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 6‬ﻣﻜﻴﺔ‬
‫‪8‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪9‬‬

‫‪@ @æfl 뎋Ðč Ø‬‬

‫‪ Ûa@bflèíş dífl @ÝÓ‬‬ ‫ﻗُ ۡﻞ‪َٓ ٰ » :‬ﻳﺄ َ ﱡﻳ َﻬﺎ ۡٱﻟ ٰ َﻜﻔ ُِﺮﻭﻥَ!‬ ‫ُ ﻭﻥَ‬ ‫ِﺮ‬ ‫ﻓ‬ ‫َﺎ‬
‫ﻜ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺎ‬ ‫ﻗُ ْﻞ ﻳَﺎ ﺃ َ ﱡ َ‬
‫ﻬ‬ ‫ﻳ‬ ‫ﻡ‪1 :109\18‬‬
‫‪@ @æfl 뎇jŽ Èflm@bflß@Ž‡jŽ Çc@bÛ‬‬ ‫ﻻ ﺃ َ ۡﻋﺒُﺪ ُ َﻣﺎ ﺗ َﻌۡ ﺒُﺪ ُﻭﻥَ ‪.‬‬ ‫َٓ‬ ‫َ‬
‫ﻋﺒُﺪ ُ َﻣﺎ ﺗ ْﻌﺒُﺪ ُﻭﻥَ‬ ‫َﻻ ﺃ َ ْ‬ ‫ﻡ‪2 :109\18‬‬
‫‡@ @‬
‫‪Ž jŽ Çc@bflß@flæ뎇jč Ç‬‬ ‫‪fl @áŽnãc@bÛëfl‬‬ ‫َ‬ ‫ٓ‬
‫ﻋﺒِﺪ ُﻭﻥَ َﻣﺎ ﺃ ۡﻋﺒُﺪ ُ‪.‬‬ ‫ٰ‬ ‫ُ‬
‫َﻭﻻ ﺃﻧﺘﻢۡ َ‬ ‫َ‬ ‫ٓ‬ ‫َ‬ ‫َ‬
‫ﻋﺎﺑِﺪ ُﻭ َﻥ َﻣﺎ ﺃ ْﻋﺒُﺪ ُ‬ ‫َﻭ َﻻ ﺃَﻧﺘ ْﻢ َ‬
‫ُ‬ ‫ْ‬ ‫ﻡ‪3 :109\18‬‬
‫‪@ @áşm‡fljÇ‬‬ ‫‪fl @bŞß@‡čibflÇ@bflãc @bÛëfl‬‬ ‫ﻋﺒَﺪﺗﱡﻢۡ ‪.‬‬ ‫ﻋﺎﺑِ ‪ٞ‬ﺪ ﱠﻣﺎ َ‬ ‫ﻻ ﺃَﻧ َ۠ﺎ َ‬ ‫َﻭ َ ٓ‬ ‫ﻋﺒَﺪْﺗ ُ ْﻢ‬ ‫ﻋﺎﺑِﺪ ٌ َﻣﺎ َ‬ ‫َﻭ َﻻ ﺃَﻧَﺎ َ‬ ‫ﻡ‪4 :109\18‬‬
‫‡@ @‬
‫‪Ž jŽ Çc@bflß@flæ뎇jč Ç‬‬ ‫‪fl @áŽnãc@bÛëfl‬‬ ‫ﺕ‪1‬‬ ‫َ‬
‫ﻋﺒِﺪ ُﻭﻥَ َﻣﺎ ٓ ﺃ ۡﻋﺒُﺪ ُ ‪.‬‬ ‫ﻻ ﺃَﻧﺘُﻢۡ َ‬
‫ٰ‬ ‫َﻭ َ ٓ‬ ‫َ‬
‫ﻋﺎﺑِﺪ ُﻭ َﻥ َﻣﺎ ﺃ ْﻋﺒُﺪ ُ‬ ‫َﻭ َﻻ ﺃ َ ْﻧﺘ ُ ْﻢ َ‬
‫‪10‬‬
‫ﻡ‪5 :109\18‬‬
‫‪@ @å íč†@flïÛčëfl @áØäŽ íč†@áØÛ‬‬ ‫ِﻳﻦ‪1‬ﻥ‪1‬ﺱ‪.«1‬‬ ‫ِﻲ ﺩ ِ‬ ‫ﻟَ ُﻜﻢۡ ﺩِﻳﻨُ ُﻜﻢۡ ‪َ ،‬ﻭﻟ َ‬ ‫ِﻳﻦ‬
‫ِﻲ ﺩ ِ‬ ‫ﻟَ ُﻜ ْﻢ ﺩِﻳﻨُ ُﻜ ْﻢ َﻭﻟ َ‬ ‫ﻡ‪6 :109\18‬‬
‫‪11‬‬

‫‪ 105\19‬ﺳﻮﺭﺓ ﺍﻟﻔﻴﻞ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 5‬ﻣﻜﻴﺔ‬
‫‪12‬‬

‫‪@ @á‬‬ ‫‹‪ îčy‬‬

‫¼‪Ş Ûa@å‬‬‫‹ ‬‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬
‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬
‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪13‬‬

‫‪@ @Ý îčÐÛa@čkz‬‬

‫‪fl –dič @Ùiş Š‬‬
‫‪fl @flÝÈ‬‬
‫‪flÏ‬‬
‫‪ @flÑî×@fl‹mfl @áÛc‬‬ ‫ٰ‬ ‫َ‬ ‫َ‬
‫ﻒ ﻓﻌَ َﻞ َﺭﺑﱡﻚَ ﺑِﺄﺻۡ َﺤ ِ‬
‫ﺐ‬ ‫ﺃَﻟَﻢۡ ﺗ ََﺮ ﻛَﻴ َ‬
‫ۡ‬ ‫‪1‬‬ ‫ْ‬
‫ﺏ ﺍﻟﻔِﻴ ِﻞ‬
‫ﺻ َﺤﺎ ِ‬ ‫َ‬ ‫َ‬ ‫ﺃَﻟَ ْﻢ ﺗ ََﺮ َﻛﻴ َ‬
‫ْﻒ ﻓﻌَ َﻞ َﺭﺑﱡﻚَ ﺑِﺄ ْ‬ ‫‪14‬‬
‫ﻡ‪1 :105\19‬‬
‫ۡٱﻟﻔِﻴ ِﻞﺕ‪1‬ﺱ‪1‬؟‬

‫ِﻳﻦ )‪:83\86‬‬ ‫ِﻳﻦ )‪ ،(46 :74\4‬ﺍﻟﱠﺬِﻳﻦَ ﻳُ َﻜ ِﺬّﺑُﻮﻥَ ِﺑﻴَ ْﻮ ِﻡ ﺍﻟﺪّ ِ‬ ‫ِﻳﻦ‪ ،‬ﺃﺳﻮﺓ ﺑﺎﻵﻳﺎﺕ َﻭ ُﻛ ﱠﻨﺎ ﻧُ َﻜﺬِّﺏُ ﺑِﻴَ ْﻮ ِﻡ ﺍﻟﺪّ ِ‬ ‫‪ (1‬ﺃ َ َﺭﺃ َ ْﻳﺘ َﻚ‪ ،‬ﺃَ َﺭ ْﻳﺘَﻚ ‪ (2‬ﺍﻟﺪِّﻳﻦَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃ َ َﺭﺃَﻳْﺖَ ﺍﻟﱠﺬِﻱ ﻳُ َﻜﺬِّﺏُ ]ﺑﻴﻮﻡ[ ﺍﻟﺪّ ِ‬
‫‪1‬‬

‫ِﻳﻦ )‪ ♦ (26 :70\79‬ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﺟﺮﻳﺞ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ﻳﻨﺤﺮ ﻛﻞ ﺃﺳﺒﻮﻉ ﺟﺰﻭﺭﻳﻦ ﻓﺄﺗﺎﻩ ﻳﺘﻴﻢ ﻓﺴﺄﻟﻪ ﺷﻴﺌًﺎ ﻓﻘﺮﻋﻪ ﺑﻌﺼﺎ ﻓﻨﺰﻟﺖ »ﺃَﺭﺃَﻳﺖَ ﺍﻟﱠﺬﻱ‬ ‫‪َ ،(11‬ﻭﺍﻟﱠﺬِﻳﻦَ ﻳُ َ‬
‫ﺼ ِﺪّﻗُﻮﻥَ ِﺑﻴَ ْﻮ ِﻡ ﺍﻟﺪّ ِ‬
‫ﺘﻴﻢ«‪.‬‬
‫ﻉ ﺍﻟﻴَ َ‬ ‫ﺎﻟﺪﻳﻦ ﻓَﺬَﻟِﻚَ ﺍﻟﱠﺬﻱ ﻳَﺪُ ﱡ‬
‫ﻳُ َﻜﺬِّﺏُ ﺑِ ِ‬
‫‪ (1‬ﻳَﺪَﻉُ ♦ ﺕ‪ (1‬ﺩَﻋﱠﺎ‪ :‬ﺩﻓﻊ ﺑﻌﻨﻒ ﻭﻏﻠﻈﺔ‪.‬‬ ‫‪2‬‬

‫ﻁﻌَ ِﺎﻡ ْﺍﻟﻤِ ْﺴﻜِﻴ ِﻦ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ ،474‬ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،30‬ﺹ ‪333‬‬ ‫ُﺾ ]ﺍﻟﻨﺎﺱ[ َﻋﻠَﻰ ]ﺇﻋﻄﺎء[ َ‬ ‫ﺎﺽ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻻ ﻳَﺤ ﱡ‬ ‫‪ (1‬ﻳَ َﺤ ﱡ‬ ‫‪3‬‬

‫‪.(http://goo.gl/hkt9Qi‬‬
‫ﺕ‪ (1‬ﻗﺪ ﻳﻜﻮﻥ ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ »ﻟﻠﻤﻀﻠﻴﻦ«‪ .‬ﻓﻜﻠﻤﺔ ﺍﻟﻤﺼﻠﻴﻦ ﻻ ﻣﻌﻨﻰ ﻟﻬﺎ ﻫﻨﺎ ﺧﺼﻮﺻﺎ ﻭﺍﻧﻪ ﻳﻨﻔﻲ ﺻﻼﺗﻬﻢ ﺑﻘﻮﻟﻪ )ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﻦ ﺻﻼﺗﻬﻢ ﺳﺎﻫﻮﻥ( ﻭﺍﻟﺤﺪﻳﺚ ﻋﻦ ﺍﻟﺮﻳﺎء ﺑﻌﺪﻫﺎ ﻳﺠﻌﻞ ﻛﻠﻤﺔ‬ ‫‪4‬‬

‫ﺼﻠِّﻴﻦَ « ﻳﻌﻨﻰ‪ :‬ﺍﻟﻤﻨﺎﻓﻘﻴﻦ )‪ .(http://goo.gl/GXH0Ig‬ﻭﻗﺪ ﺟﺎءﺕ ﻛﻠﻤﺔ »ﺍﻟﻤﻀﻠﻴﻦ« ﻓﻲ ﺍﻵﻳﺔ ‪:51 :18\69‬‬ ‫ﺍﻟﻤﻀﻠﻴﻦ ﻫﻲ ﺍﻻﻗﺮﺏ ﻟﻠﺼﺤﺔ ﻓﻲ ﺍﻟﺴﻴﺎﻕ‪ .‬ﻭﻧﻘﺮﺃ ﻋﻨﺪ ﺍﻟﻔﺮﺍء‪» :‬ﻓ ََﻮ ْﻳ ٌﻞ ﻟّ ِْﻠ ُﻤ َ‬
‫ﻀﺪًﺍ«‪ .‬ﻭﻓﺴﺮ ﺍﻟﻤﻨﺘﺨﺐ ﻛﻠﻤﺔ »ﺍﻟﻤﻀﻠﻴﻦ« ﺑﻤﻌﻨﻰ ﺍﻟﻤﻔﺴﺪﻳﻦ )‪.(http://goo.gl/Ho6ASy‬‬ ‫ﻀﻠِّﻴﻦَ َﻋ ُ‬ ‫ﺽ َﻭ َﻻ ﺧ َْﻠﻖَ ﺃ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ َﻭ َﻣﺎ ُﻛ ْﻨﺖُ ُﻣﺘﱠﺨِ ﺬَ ْﺍﻟ ُﻤ ِ‬ ‫ﺕ َﻭ ْﺍﻷَﺭْ ِ‬‫ﺎﻭﺍ ِ‬ ‫» َﻣﺎ ﺃ َ ْﺷ َﻬ ْﺪﺗ ُ ُﻬ ْﻢ ﺧ َْﻠﻖَ ﺍﻟ ﱠ‬
‫ﺴ َﻤ َ‬
‫‪ (1‬ﻻﻫُﻮﻥَ‪.‬‬ ‫‪5‬‬

‫‪ (1‬ﻳ َُﺮﺅُﻭﻥَ ‪ ،‬ﻳ َُﺮﺅﱡ ﻭﻥَ‪.‬‬ ‫‪6‬‬

‫ﺨﺮﺗﻲ ﻭﺣِ ﺼْﻨﻲ«‬ ‫ﺻ َ‬ ‫ﺨﺮﺓ َ ﺣِ ﺼ ٍْﻦ )מָ ֹעון( ﺃَﻟﺘ َِﺠﺊ ِﺇﻟَﻴﻬﺎ ﻓﻲ ُﻛ ِّﻞ ﺣﻴﻦ ﻓﻘَﺪ ﺃ َ َﻣﺮﺕَ ِﺑﺘ َْﺨﻠﻴﺼﻲ ِﻷ َ ﱠﻧﻚَ َ‬ ‫ﺻ َ‬‫ﺕ‪ (1‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﻣﺎﻋﻮﻥ ﺑﺎﻟﻌﺒﺮﻳﺔ ﺑﻤﻌﻨﻰ ﺣﺼﻦ ﻭﻣﻠﺠﺄ )ﻣﺰﺍﻣﻴﺮ ‪ُ » 3 :71‬ﻛ ْﻦ ﻟﻲ َ‬ ‫‪7‬‬

‫ﻓﺠﻴﻼ«(‪ .‬ﻭﻟﻢ ﻳﺘﻔﻖ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ .‬ﻓﻘﺪ ﻓﺴﺮ ﺍﻟﻤﻨﺘﺨﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ً‬ ‫ﺴﻴِّﺪ‪ُ ،‬ﻛﻨﺖَ ﻟَﻨﺎ َﻣ ْﻠ َﺠﺄ ً )מָ ֹעון( ً‬
‫ﺟﻴﻼ‬ ‫ﻭ‪» 1 :90‬ﺻﻼﺓ ﻟﻤﻮﺳﻰ َﺭﺟُﻞ ﷲ‪ .‬ﺃَﻳﱡﻬﺎ ﺍﻟ ﱠ‬
‫ﻭﻳﻤﻨﻌﻮﻥ ﻣﻌﺮﻭﻓﻬﻢ ﻭﻣﻌﻮﻧﺘﻬﻢ ﻋﻦ ﺍﻟﻨﺎﺱ )‪ .(http://goo.gl/Eoeh3J‬ﻭﺟﺎء ﻋﻨﺪ ﺍﻟﻔﺮﺍء‪ :‬ﺍﻟﻘﺼﻌﺔ‪ ،‬ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﻟﻔﺄﺱ‪ ،‬ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻤﺎء )‪.(http://goo.gl/Eoeh3J‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .1‬ﻋﻨﺎﻭﻳﻦ ﺃﺧﺮﻯ‪ :‬ﺍﻟﻤﻘﺸﻘﺸﺔ ‪ -‬ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬ ‫‪8‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪9‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻟﻐﻮ ﻭﺗﻜﺮﺍﺭ ﻟﻶﻳﺔ ‪ 3‬ﺍﻟﺴﺎﺑﻘﺔ )ﻟﻠﺘﺒﺮﻳﺮﺍﺕ ﺃﻧﻈﺮ ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪ .(723‬ﻭﻳﻼﺣﻆ ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻀﺎﺭﻉ »ﺃ َ ْﻋﺒُﺪُ ‪ ...‬ﺗ َ ْﻌﺒُﺪُﻭﻥَ ‪ ...‬ﺃَ ْﻋﺒُﺪُ« ﺇﻟﻰ ﺍﻟﻤﺎﺿﻲ » َﻋﺒَ ْﺪﺗ ُ ْﻢ« ﺛﻢ ﺇﻟﻰ ﺍﻟﻤﻀﺎﺭﻉ‬ ‫‪10‬‬

‫»ﺃ َ ْﻋ ُﺒﺪُ«‪.‬‬
‫‪ (1‬ﺩِﻳﻨِﻲ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ ﻟﻶﻳﺎﺕ ‪ :6-1‬ﻗُ ْﻞ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ َﻻ ﺃ َ ْﻋﺒُﺪُ َﻣﺎ ﺗ َ ْﻌﺒُﺪُﻭ َﻥ ﺃﻋﺒﺪ ﷲ ﻭﻻ ﺍﺷﺮﻙ ﺑﻪ ﺷﻴﺌًﺎ َﻭ َﻻ ﺃ َ ْﻧﺘ ُ ْﻢ َﻋﺎﺑِﺪُﻭ َﻥ َﻣﺎ ﺃ َ ْﻋﺒُﺪُ َﻭ َﻻ ﺃَﻧَﺎ َﻋﺎﺑِﺪٌ َﻣﺎ َﻋﺒَ ْﺪﺗ ُ ْﻢ َﻭ َﻻ ﺃ َ ْﻧﺘ ُ ْﻢ َﻋﺎﺑِﺪُﻭﻥَ َﻣﺎ ﺃَ ْﻋﺒُﺪُ ﻟَ ُﻜ ْﻢ ﺩِﻳﻨُ ُﻜ ْﻢ‬ ‫‪11‬‬

‫ِﻳﻦ ﺩﻳﻨﻲ ﺍﻹﺳﻼﻡ‬ ‫ِﻲ ﺩ ِ‬‫ِﻳﻦ ﺩﻳﻨﻲ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ‪ :‬ﻗُﻞْ ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ْﺍﻟﻜَﺎﻓ ُِﺮﻭ َﻥ َﻻ ﺃ َ ْﻋﺒُﺪُ َﻣﺎ ﺗ َ ْﻌﺒُﺪُﻭﻥَ ﺃﻋﺒﺪ ﷲ َﻭ َﻻ ﺃ َ ْﻧﺘ ُ ْﻢ َﻋﺎﺑِﺪُﻭﻥَ َﻣﺎ ﺃ َ ْﻋﺒُﺪُ َﻭ َﻻ ﺃَﻧَﺎ َﻋﺎﺑِﺪٌ َﻣﺎ َﻋﺒَ ْﺪﺗ ُ ْﻢ َﻭ َﻻ ﺃ َ ْﻧﺘ ُ ْﻢ َﻋﺎﺑِﺪُﻭﻥَ َﻣﺎ ﺃ َ ْﻋﺒُﺪُ ﻟَ ُﻜ ْﻢ ﺩِﻳﻨُ ُﻜ ْﻢ َﻭﻟ َ‬ ‫ِﻲ ﺩ ِ‬ ‫َﻭﻟ َ‬
‫ﺧﻴﺮﺍ ﻣ ﱠﻤﺎ ﺑﺄﻳﺪﻳﻨﺎ‪ ،‬ﻛﻨﺎ‬ ‫ﺒﻊ ﺩﻳﻨَﻨﺎ ﻭﻧﺘﺒﻊ ﺩﻳﻨَﻚ‪ :‬ﺗﻌﺒﺪُ ﺁﻟﻬﺘ َﻨﺎ ﺳﻨﺔ‪ ،‬ﻭﻧﻌﺒﺪُ ﺇﻟﻬﻚ ﺳﻨﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺟﺌﺖ ﺑﻪ ً‬ ‫)ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (194‬ﺱ‪ (1‬ﻧﺰﻟﺖ ﻓﻲ َﺭ ْﻫﻂٍ ﻣﻦ ﻗُﺮﻳﺶ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﻣﺤﻤﺪُ! َﻫﻠُ ﱠﻢ ﻓﺎﺗ ﱠ ْ‬
‫ﻏﻴﺮﻩ‪ .‬ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻓَﻐَﺪَﺍ‬ ‫ﺧﻴﺮﺍ ﻣﻤﺎ ﻓﻲ ﻳَﺪﻳﻚ‪ ،‬ﻛﻨﺖ ﻗﺪ ﺷﺮﻛﺘﻨﺎ ﻓﻲ ﺃﻣﺮﻧﺎ‪ ،‬ﻭﺃﺧﺬﺕ ﺑﺤﻈﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻣﻌﺎﺫَ ﷲِ ﺃﻥ ﺃﺷﺮﻙَ ﺑﻪ َ‬ ‫ﻗﺪ ﺷ ََﺮ ْﻛﻨﺎﻙ ﻓﻴﻪ‪ ،‬ﻭﺃﺧ ْﺬﻧﺎ ﺑﺤﻈﻨﺎ ﻣﻨﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﺑﺄﻳﺪﻳﻨﺎ‪ً ،‬‬
‫ﺍﻟﻨﺒﻲ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ‪ ،‬ﻭﻓﻴﻪ ْﺍﻟ َﻤﻸ ُ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻓﻘﺮﺃﻫﺎ ﺣﺘﻰ ﻓَﺮﻍ ﻣﻦ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻓﺄَﻳِﺴُﻮﺍ ﻣﻨﻪ ﻋﻨﺪ ﺫﻟﻚ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪5 :9\113‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪12‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪13‬‬

‫‪ (1‬ﺗَﺮْ ﺃَ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺃﻟﻢ ﻳﺄﺗﻚ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪ ♦ (172‬ﺱ‪ (1‬ﻧﺰﻟﺖ ﻓﻲ ﻗﺼﺔ ﺃﺻﺤﺎﺏ ﺍﻟﻔﻴﻞ ﻭﻗﺼﺪﻫﻢ ﺗﺨﺮﻳﺐ ﺍﻟﻜﻌﺒﺔ ﻭﻣﺎ ﻓﻌﻞ ﷲ ﺑﻬﻢ ﻣﻦ ﺇﻫﻼﻛﻬﻢ ﻭﺻﺮﻓﻬﻢ ﻋﻦ‬ ‫‪14‬‬

‫ﺍﻟﺒﻴﺖ ♦ ﺕ‪ (1‬ﻭﻓﻘًﺎ ﻟﻠﻤﺼﺎﺩﺭ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺸﻴﺮ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺇﻟﻰ ﺍﻟﺤﻤﻠﺔ ﺍﻟﺘﻲ ﻛﺎﻥ ﻗﺪ ﻗﺎﺩﻫﺎ ﺍﻟﻤﻠﻚ ﺍﻟﺤﺒﺸﻲ ﺍﺑﺮﻫﺔ ﻋﻠﻰ ﻣﻜﺔ ﻋﺎﻡ ‪ 570‬ﻭﺍﻟﺘﻲ ﺗﻮﺍﻓﻖ ﻋﺎﻡ ﻣﻴﻼﺩ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ‪ .‬ﻭﻳﺬﻛﺮ ﺍﻟﻘﺮﻁﺒﻲ‬
‫ﻗﻮﻻ ﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ‪:‬‬ ‫ﺗﻔﺴﻴﺮﺍ ﻟﻶﻳﺔ ‪ 5‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ً‬ ‫ً‬ ‫ﻓﻲ ﺍﻟﺠﺎﻣﻊ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ‬
‫ﺠﺎﺭﺓ ٌ ﻣِ ْﻦ ِﺳ ِ ّﺠﻴﻞ‬ ‫ْﺤﺎﺏ ﺍﻟ ِﻔﻴﻞْ \ ﺗَﺮْ ﻣﻴ ِﻬ ُﻢ ﺣِ َ‬ ‫ﺲ ﺃﺻ َ‬ ‫ﺴ ُﻬ ْﻢ ﻣﺎ َﻣ ﱠ‬ ‫ﻭ َﻣ ﱠ‬
‫ﺼﻴِّﺮﻭﺍ ﻣِ ﺜ َﻞ َﻛﻌَﺼْﻒٍ َﻣﺄْﻛُﻮﻝْ )‪(http://goo.gl/buPvkS‬‬ ‫ﻴﺮ ﺑﻬ ْﻢ ﺃَﺑﺎﺑﻴﻞ \ ﻓَ ُ‬ ‫ﻁ ٌ‬ ‫ﻭﻟَ ِﻌﺒﺖْ َ‬
‫ﻭﻗﺪ ﺑﻴﻦ ﺍﻟﺴﻴﺪ ﺃﺣﻤﺪ ﺍﻟﻘﺒﺎﻧﺠﻲ ﻓﻲ ﻣﻘﺎﻝ ﻟﻪ ﺍﻥ ﺭﻭﺍﻳﺔ ﺍﻟﻔﻴﻞ ﺃﺳﻄﻮﺭﺓ ﻻ ﺗﺘﻔﻖ ﻣﻊ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﻮﺍﻗﻊ‪ .‬ﺍﻧﻈﺮ ﺍﻟﻤﻘﺎﻝ ‪ http://goo.gl/pcDnI8‬ﻭﺍﻧﻈﺮ ﺃﻳﻀًﺎ ﻫﺬﺍ ﺍﻟﺸﺮﻳﻂ ﻟﻨﻔﺲ ﺍﻟﻤﺆﻟﻒ‬
‫‪ http://goo.gl/1JRiqB‬ﻭﻫﺬﺍ ﺍﻟﺸﺮﻳﻂ ‪ .https://goo.gl/uTr70I‬ﻭﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 4‬ﺍﻟﻼﺣﻘﺔ‪.‬‬
‫‪87‬‬
 ‫‡‪@ @ÝîčÜ›flm@ïčÏ@áŽç‬‬ ‫‪fl î×@ÝflÈvflí@áÛc‬‬ ‫ِﻴﻞ؟‬
‫َﻀﻠ ٖ‬ ‫ﺃَﻟَﻢۡ ﻳَ ۡﺠﻌَ ۡﻞ ﻛ َۡﻴﺪ َ ُﻫﻢۡ ﻓِﻲ ﺗ ۡ‬ ‫ﻀﻠِﻴ ٍﻞ‬ ‫ﺃَﻟَ ْﻢ ﻳَﺠْ ﻌَ ْﻞ َﻛ ْﻴﺪ َ ُﻫ ْﻢ ﻓِﻲ ﺗ َ ْ‬ ‫ﻡ‪2 :105\19‬‬
‫‪@ @Ýfl îčibflic@aĆ ‬‬‫‪ @áèîÜÇ‬‬ ‫Ž‪fl @flÝ‬‬‫‪fl Šcëfl‬‬ ‫ﻁ ۡﻴ ًﺮﺍ ﺃَﺑَﺎ ِﺑﻴ َﻞﺕ‪،1‬‬
‫ﻋﻠَ ۡﻴ ِﻬﻢۡ َ‬ ‫َﻭﺃ َ ۡﺭ َ‬
‫ﺳ َﻞ َ‬ ‫ﻁﻴ ًْﺮﺍ ﺃَﺑَﺎ ِﺑﻴ َﻞ‬
‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َ‬
‫ﺳ َﻞ َ‬‫َﻭﺃ َ ْﺭ َ‬
‫‪1‬‬
‫ﻡ‪3 :105\19‬‬
‫Ž‪@ @Ýîğv‬‬ ‫‪č @åğß@ñflŠbflvz‬‬‫‪č ič @áèîčß‹flm‬‬ ‫ﻴﻞﺕ‪1‬ﻡ‪1‬؟‬‫ﺗ َۡﺮﻣِ ﻴ ِ ِﺤِ َ َ ٖ ّ ِ ِ ّ ٖ‬
‫ﺠ‬ ‫ﺳ‬ ‫ِﻦ‬ ‫ﻣ‬ ‫ﺓ‬‫ﺎﺭ‬ ‫ﺠ‬ ‫ﺑ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﺎﺭﺓٍ ﻣِ ْﻦ ِﺳ ِ ّﺠﻴ ٍﻞ‬‫ﺗ َْﺮﻣِ ﻴ ِ ْ ِﺤِ َ َ‬
‫ﺠ‬ ‫ﺑ‬ ‫ﻢ‬ ‫ﻬ‬ ‫‪2‬‬
‫ﻡ‪4 :105\19‬‬
‫ۡ ُ ۢ ‪2‬ﺕ‪1‬‬ ‫ْ‬
‫‪@ @Þ‬‬
‫×‪ ì×dŞß@Ñ—flÈ‬‬ ‫‪ @áŽèÜ È‬‬ ‫‪flv‬‬‫‪flÏ‬‬‫‬ ‫ﻒ ﱠﻣﺄﻛﻮ ِﻝ ‪.‬‬ ‫ﻓَ َﺠﻌَﻠَ ُﻬﻢۡ ‪َ 1‬ﻛﻌَﺼۡ ٖ‬ ‫ﻓَ َﺠﻌَﻠَ ُﻬ ْﻢ َﻛﻌَﺼْﻒٍ َﻣﺄﻛﻮ ٍﻝ‬
‫ُ‬ ‫‪3‬‬
‫ﻡ‪5 :105\19‬‬

‫‪ 113\20‬ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 5‬ﻣﻜﻴﺔ‬
‫‪4‬‬

‫‪@ @á‬‬‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪5‬‬

‫‹‪@ @Õ Ü Ð Ûa@ğl‬‬‫‪fl ič @ŽˆìŽÇc @ÝÓ‬‬ ‫ﻖﺱ‪ 1‬ﺕ‪، 1‬‬ ‫ِ‬ ‫َ‬ ‫ﻠ‬ ‫َ‬ ‫ﻔ‬ ‫ۡ‬
‫ٱﻟ‬ ‫ِ‬ ‫ﺏّ‬ ‫ﺮ‬
‫َِ‬ ‫ﺑ‬ ‫ُ‬ ‫ﺫ‬ ‫ُﻮ‬
‫ﻋ‬ ‫َ‬ ‫ﺃ‬ ‫ﻗُ ۡﻞ‪» :‬‬ ‫ﻖ‬
‫ِ‬ ‫َ‬ ‫ﻠ‬ ‫َ‬ ‫ﻔ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ِ‬ ‫ﺏّ‬‫ﺮ‬ ‫ﻗُ ْﻞ ﺃَﻋ ِ َ‬
‫ﺑ‬ ‫ُ‬ ‫ﺫ‬‫ُﻮ‬ ‫‪6‬‬
‫ﻡ‪1 :113\20‬‬
‫‚ ‪@ @Õfl Ü‬‬
‫’‹‪fl @bflß@ğ‬‬
‫‪fl @åčß‬‬ ‫ﻣِ ﻦ ﺷ ِ َّﺮ‪َ 1‬ﻣﺎ َﺧﻠَﻖَ ‪2‬ﻡ‪،1‬‬ ‫ﻣِ ْﻦ ﺷ ِ َّﺮ َﻣﺎ َﺧﻠَﻖَ‬ ‫‪7‬‬
‫ﻡ‪2 :113\20‬‬
‫ﺐﺕ‪،1‬‬ ‫ﻖ ﺇِﺫَﺍ َﻭﻗَ َ‬ ‫َﻭﻣِ ﻦ ﺷ ِ َّﺮ ﻏَﺎ ِﺳ ٍ‬ ‫ﺐ‬‫ﻖ ِﺇﺫَﺍ َﻭﻗَ َ‬ ‫َﻭﻣِ ْﻦ ﺷ ِ َّﺮ ﻏَﺎ ِﺳ ٍ‬ ‫ﻡ‪3 :113\20‬‬
‫‪1‬‬
‫‪@ @k‬‬
‫‪fl Ó‬‬‫Ž‪ ëfl @aflˆg@_Õ‬‬ ‫’‹‪č bË@ğ‬‬ ‫‪fl @åčßëfl‬‬ ‫‪8‬‬

‫‡@ @‬‫‪č Ô‬‬ ‫‪È‬‬‫’‹‪Ž Ûa@ïčÏ@čorfl ÐK äŞ Ûa@ğ‬‬ ‫‪fl @åčßëfl‬‬ ‫ﺕ‪1‬‬

‫َ‬ ‫ۡ‬
‫ﺖ ﻓِﻲ ٱﻟﻌُﻘ ِﺪ ‪،‬‬ ‫‪1‬‬
‫َﻭﻣِ ﻦ ﺷ ِ َّﺮ ٱﻟﻨﱠ ٰﻔﱠ ٰﺜ َ ِ‬ ‫ﺕ ﻓِﻲ ْﺍﻟﻌُﻘ ِﺪَ‬ ‫َﻭﻣِ ْﻦ ﺷ ِ َّﺮ ﺍﻟﻨﱠﻔﱠﺎﺛَﺎ ِ‬ ‫‪9‬‬
‫ﻡ‪4 :113\20‬‬
‫‡@ @‬‫ ‪fl‬‬ ‫‪fly‬‬‫Ž‡‪fl @aflˆg@đ‬‬ ‫’‹‪č bfly@ğ‬‬ ‫‪fl @åčßëfl‬‬ ‫ﺴﺪَ«‪.‬‬ ‫َﻭﻣِ ﻦ ﺷ ِ َّﺮ َﺣﺎ ِﺳ ٍﺪ ﺇِﺫَﺍ َﺣ َ‬ ‫ﺴﺪ َ‬ ‫َ‬
‫َﻭﻣِ ْﻦ ﺷ ِ َّﺮ َﺣﺎ ِﺳ ٍﺪ ﺇِﺫﺍ َﺣ َ‬ ‫ﻡ‪5 :113\20‬‬

‫‪ 114\21‬ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 6‬ﻣﻜﻴﺔ‬
‫‪10‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬
‫‹ ‬ ‫‪Ş Ûa@éčÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪11‬‬

‫‘@ @‬
‫‹‪ bŞäÛa@ğl‬‬‫‪fl ič @ŽˆìŽÇc @ÝÓ‬‬ ‫ﺎﺱ‪1‬ﺱ‪،1‬‬ ‫ِ‬ ‫ﱠ‬ ‫ﻨ‬‫ٱﻟ‬ ‫ﺏّ‬
‫َِ ِ‬‫ﺮ‬ ‫ﺑ‬ ‫ُ‬ ‫ﺫ‬ ‫ُﻮ‬‫ﻋ‬ ‫َ‬ ‫ﺃ‬ ‫ﻗُ ۡﻞ‪» :‬‬ ‫ﺎﺱ‬‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻗُ ْﻞ ﺃَﻋ ِ َ ِ‬
‫ﺏّ‬ ‫ﺮ‬ ‫ﺑ‬ ‫ُ‬ ‫ﺫ‬ ‫ُﻮ‬ ‫‪12‬‬
‫ﻡ‪1 :114\21‬‬
‫‘@ @‬
‫‪ bŞäÛa@čÙÜč ßfl‬‬ ‫ﺎﺱ‪2‬ﻡ‪،1‬‬ ‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ٱﻟ‬ ‫‪1‬‬
‫َﻣﻠِﻚِ‬ ‫ﺎﺱ‬ ‫َﻣﻠِﻚِ ﺍﻟﻨﱠ ِ‬ ‫‪13‬‬
‫ﻡ‪2 :114\21‬‬
‫ﺎﺱ ‪،‬‬ ‫ﺇِ ٰﻟَ ِﻪ ٱﻟﻨ ِ‬
‫ﱠ‬ ‫ﺎﺱ‬ ‫ﺇِﻟَ ِﻪ ﺍﻟﻨﱠ ِ‬ ‫ﻡ‪3 :114\21‬‬
‫‪1‬‬
‫‘@ @‬‫‪ bŞäÛa@čéÛ g‬‬ ‫‪14‬‬

‫‘@ @‬
‫©‪ bŞä‬‬
‫’‹‪ a@‘aflìŽflìÛa@ğ‬‬ ‫‪fl @åčß‬‬ ‫ﺎﺱﺕ‪،1‬‬‫ﺍﺱ‪ۡ 1‬ٱﻟ َﺨﻨﱠ ِ‬ ‫ﻣِ ﻦ ﺷ ِ َّﺮ ۡٱﻟ َﻮ ۡﺳ َﻮ ِ‬ ‫ﺎﺱ‬ ‫ﱠ‬ ‫ْ‬
‫ﺍﺱ ﺍﻟ َﺨﻨ ِ‬ ‫ْ‬
‫ﻣِ ْﻦ ﺷ ِ َّﺮ ﺍﻟ َﻮﺳ َْﻮ ِ‬ ‫‪15‬‬
‫ﻡ‪4 :114\21‬‬

‫ﺕ‪ (1‬ﺣﻴﺮﺕ ﻛﻠﻤﺔ ﺍﺑﺎﺑﻴﻞ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻭﻗﺪ ﻋﺮﻓﻬﺎ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻧﻬﺎ ﺟﻤﺎﻋﺎﺕ ﻛﺜﻴﺮﺓ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻏﻴﺮ ﻣﻘﻨﻊ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻻ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺤﻘﻴﻘﻲ )‪ Jeffery‬ﺹ‬ ‫‪1‬‬

‫‪ .(44-43‬ﻭﻳﺮﻯ ﻳﻮﺳﻒ ﺻﺪﻳﻖ ﺍﻧﻬﺎ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ‪ apobolé άποβολη‬ﻭﺗﻌﻨﻲ ﺍﻟﺮﺍﺟﻤﺔ )ﺍﻧﻈﺮ ‪ Seddik: Le Coran‬ﺹ ‪ 153‬ﻭ‪ Sankharé‬ﺹ ‪.(120‬‬
‫ﺕ‪ (1‬ﺟﺎءﺕ ﻋﺒﺎﺭﺓ ﺣﺠﺎﺭﺓ ﻣﻦ ﺳﺠﻴﻞ ﻓﻲ ﺛﻼﺙ ﺁﻳﺎﺕ ‪ 4 :105\19‬ﻭ‪ 82 :11\52‬ﻭ‪ .74 :15\54‬ﻭﻗﺪ ﻋﺮﻓﻬﺎ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻧﻬﺎ ﻁﻴﻦ ﻣﺘﺤﺠﺮ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﻏﻴﺮ ﻣﻘﻨﻊ‪ ،‬ﻭﻻ‬ ‫‪2‬‬

‫ﻳﻌﺮﻑ ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻻ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺤﻘﻴﻘﻲ )‪ Jeffery‬ﺹ ‪ .(165-163‬ﻭﻳﺮﻯ ﻳﻮﺳﻒ ﺻﺪﻳﻖ ﺍﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻏﺮﻳﻘﻴﺔ ‪ .sigaloei σιγαλόεις‬ﻭﻧﺠﺪ ﻧﻔﺲ ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﺍﻟﻼﺗﻴﻨﻴﺔ ‪sigillum‬‬
‫ﻭﺗﻌﻨﻲ ﺍﻟﺨﺘﻢ‪ .‬ﻭﻗﺪ ﺗﺮﺟﻤﻬﺎ ﺑﺎﻟﻔﺮﻧﺴﻴﺔ ﻛﻤﺎ ﻳﻠﻲ‪ Pierres issues du Sceau :‬ﻓﺘﻜﻮﻥ ﻛﻠﻤﺔ ﺧﺘﻢ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﷲ )ﺍﻧﻈﺮ ‪ Seddik: Le Coran‬ﺹ ‪ 153‬ﻭ‪ Sankharé‬ﺹ ‪♦ (124‬‬
‫ﺿ َﺮﺑَﻬﻢ َﺣﺘّﻰ َﻋﺰﻳﻘﺔَ ﻭ َﺣﺘّﻰ َﻣﻘِّﻴﺪﺓ‪.‬‬ ‫ﻖ َﻋﻘَﺒَ ِﺔ ﺑَﻴﺖَ ﺣﻮﺭﻭﻥ‪ ،‬ﻭ َ‬‫ﻭﻁﺎﺭﺩَﻫﻢ ﻓﻲ ﻁﺮﻳ ِ‬ ‫َ‬ ‫ﺿﺮﺑﺔً ﺷَﺪﻳﺪﺓ َ ﻓﻲ ِﺟﺒْﻌﻮﻥ‪،‬‬ ‫ﺿ َﺮﺑَﻬﻢ َ‬ ‫ﻣﺎﻡ ِﺇﺳْﺮﺍﺋﻴﻞ‪ ،‬ﻭ َ‬ ‫ﺍﻟﺮﺏﱡ ﺃ َ َ‬ ‫ﻡ‪ (1‬ﻧﻘﺮﺃ ﻓﻲ ﺳﻔﺮ ﻳﺸﻮﻉ ‪ :11-10 :10‬ﻓ َﻬﺰَ َﻣﻬ ُﻢ ﱠ‬
‫ﺠﺎﺭﺓِ ﺍﻟﺒَ َﺮ ِﺩ ﺃ َﻛﺜ َ َﺮ ﻣِ ﻦَ ﺍﻟﱠﺬﻳﻦَ‬
‫ﺿ ْﺨ َﻤ ٍﺔ ِﻣﻦَ ﺍﻟﺴﱠﻤﺎءِ َﺣﺘﱠﻰ َﻋﺰﻳﻘﺔَ ﻓﻤﺎﺗﻮﺍ‪ ،‬ﻭﻛﺎ َﻥ ﺍﻟﱠﺬﻳﻦَ ﻣﺎﺗﻮﺍ ﺑِﺤِ َ‬‫ﺠﺎﺭﺓٍ َ‬
‫ﺍﻟﺮﺏﱡ ﺑِﺤِ ِ‬ ‫ﻣﺎﻡ ﺇِﺳْﺮﺍﺋﻴﻞ‪ ،‬ﻭﻫﻢ ﻓﻲ ُﻣﻨ َﺤﺪ َِﺭ ﺑَﻴﺖَ ﺣﻮﺭﻭﻥ‪ ،‬ﺭ َﻣﺎﻫُ ُﻢ ﱠ‬ ‫ﻭﻓﻴﻤﺎ ﻫﻢ ُﻣﻨ َﻬ ِﺰﻣﻮﻥَ ِﻣﻦ ﺃ َ ِ‬
‫ﻗَﺘَﻠَﻬﻢ ﺑَﻨﻮ ِﺇﺳْﺮﺍﺋﻴ َﻞ ِﺑﺎﻟﺴﱠﻴﻒ‪ .‬ﻭﺃﻣﺎ ﺑﺨﺼﻮﺹ ﺍﻟﻔﻴﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻨﻄﻘﺔ ﺍﻟﺘﻲ ﺣﺪﺛﺖ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻤﻌﺠﺰﺓ ﻫﻲ ﻧﻔﺲ ﺍﻟﻤﻨﻄﻘﺔ ﺍﻟﺘﻲ ﺣﺪﺛﺖ ﻓﻴﻬﺎ ﻣﻌﺮﻛﺔ ﺍﺳﺘﻌﻤﻞ ﻓﻴﻬﺎ ‪ 32‬ﻓﻴﻼ )ﻣﻜﺎﺑﻴﻴﻦ ﺍﻷﻭﻝ ‪(30 :6‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺭﺑﻤﺎ ﺟﺎء ﺍﻟﺨﻠﻂ ﺑﻴﻦ ﻗﺼﺔ ﺍﻟﻔﻴﻞ ﻭﺣﺠﺎﺭ ﺃﺑﺎﺑﻴﻞ )‪ Bar-Zeev‬ﺹ ‪ .(124-123‬ﻭﻫﻨﺎﻙ ﺟﺪﺍﺭﻳﺔ ﺃﺷﻮﺭﻳﺔ ﻣﻦ ﻧﻤﺮﻭﺩ ﺗﻈﻬﺮ ﻓﻴﻬﺎ ﻁﻴﻮﺭ ﺗﻠﻘﻲ ﺣﺠﺎﺭﺓ ﻋﻠﻰ ﺍﻋﺪﺍء ﺍﻷﺷﻮﺭﻳﻴﻦ ﻓﻲ‬
‫ﺍﻟﻤﻌﺮﻛﺔ )ﺍﻟﺼﻮﺭﺓ ‪ .(https://goo.gl/eIi1UC‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﻦ ﻭﺣﻲ ﻧﺺ ﺍﻟﻤﺆﺭﺥ ﺍﻷﺭﻣﻨﻲ ﺳﻴﺒﻴﻮﺱ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﻟﻤﻴﻼﺩﻱ ﺣﻮﻝ ﻣﻌﺎﺭﻙ ﻳﺘﻬﺪﺩ ﻓﻴﻪ ﺍﻟﻘﺎﺋﺪ ﻣﻴﻮﺷﻴﻞ ﻋﺪﻭﻩ ﺑﺄﻥ ﷲ‬
‫ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺒﻌﺚ ﻣﺤﺎﺭﺑﻴﻦ ﻣﻦ ﺍﻟﺴﻤﺎء ﻳﺮﻣﻮﻥ ﺍﻟﻔﻴﻠﺔ ﺑﺄﺳﻬﻢ ﻭﺻﻮﺍﻋﻖ ﺗﺤﺮﻕ ﺍﻷﺧﻀﺮ ﻭﺍﻟﻴﺎﺑﺲ ﻭﺭﻳﺎﺡ ﻋﺎﺻﻔﺔ ﺗﺤﻤﻞ ﻗﻮﺍﺕ ﻋﺪﻭﻩ ﻣﺜﻞ ﺍﻟﻐﺒﺎﺭ ﺗﻄﻴﺮ ﻓﻲ ﺍﻟﺴﻤﺎء )ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻨﺺ‬
‫ﺑﺎﻟﻔﺮﻧﺴﻴﺔ ‪.(Sébéos http://goo.gl/7j4Nsk‬‬
‫‪ (1‬ﻓَﺘ ََﺮ َﻛ ُﻬ ْﻢ ‪َ (2‬ﻣﺄَﻛُﻮ ٍﻝ‪َ ،‬ﻣﺎ ُﻛﻮ ٍﻝ ♦ ﺕ‪ (1‬ﻋﺼﻒ‪ :‬ﺣﻄﺎﻡ ﺍﻟﺘﺒﻦ ﻭﺩﻗﺎﺋﻘﻪ‪َ .‬ﻣﺄ ْ ُﻛﻮﻝ‪ :‬ﻣﺘﺴﺎﻗﻄﺔ ﺍﻭﺭﺍﻗﻪ‪ ،‬ﺃﻭ ﺃﻛﻞ ﺣﺒﻪ ﻭﺑﻘﻲ ﺗﺒﻨﻪ‪.‬‬ ‫‪3‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .1‬ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ ﻭﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ ﺗﺪﻋﻴﺎﻥ ﺍﻟﻤﻌﻮﺫﺗﻴﻦ ﺑﺴﺒﺐ ﻛﻠﻤﺔ »ﺍﻋﻮﺫ« ﻓﻲ ﺑﺪﺍﻳﺘﻬﻤﺎ‪ .‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.1 :113\20‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪5‬‬

‫ﺱ‪ (1‬ﻫﻨﺎﻙ ﺟﺪﻝ ﺣﻮﻝ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ ﻭﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻱ ﺍﻟﻤﻌﻮﺫﺗﺎﻥ‪ ،‬ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻡ ﻻ‪ .‬ﻓﺈﺑﻦ ﻣﺴﻌﻮﺩ ﻛﺎﻥ ﻳﺤﻜﻬﻤﺎ ﻣﻦ ﻣﺼﺤﻔﻪ )ﺍﻧﻈﺮ ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ(‪ .‬ﻭﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻟﻤﻌﻮﺫﺗﻴﻦ‬ ‫‪6‬‬

‫ﺳﺤﺮ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ‪ .‬ﻗﺎﻝ ﺍﻟﻤﻔﺴﺮﻭﻥ‪ :‬ﻛﺎﻥ ﻏﻼﻡ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻳﺨﺪﻡ ﺍﻟﻨﺒﻲ ﻓﺄﺗﺖ ﺇﻟﻴﻪ ﺍﻟﻴﻬﻮﺩ ﻭﻟﻢ ﻳﺰﺍﻟﻮﺍ ﺑﻪ ﺣﺘﻰ ﺃﺧﺬ ﻣﺸﺎﻁﺔ ﺍﻟﻨﺒﻲ ﻭﻋﺪﺓ ﺃﺳﻨﺎﻥ ﻣﻦ ﻣﺸﻄﻪ ﻓﺄﻋﻄﺎﻫﺎ ﺍﻟﻴﻬﻮﺩ ﻓﺴﺤﺮﻭﻩ ﻓﻴﻬﺎ ﻭﻛﺎﻥ‬
‫ﺍﻟﺬﻱ ﺗﻮﻟﻰ ﺫﻟﻚ ﻟﺒﻴﺪ ﺑﻦ ﺃﻋﺼﻢ ﺍﻟﻴﻬﻮﺩﻱ ﺛﻢ ﺩﺳﻬﺎ ﻓﻲ ﺑﺌﺮ ﻟﺒﻨﻲ ﺯﺭﻳﻖ ﻳﻘﺎﻝ ﻟﻬﺎ ﺫﺭﻭﺍﻥ ﻓﻤﺮﺽ ﺍﻟﻨﺒﻲ ﻭﺍﻧﺘﺜﺮ ﺷﻌﺮ ﺭﺃﺳﻪ ﻭﻳﺮﻯ ﺃﻧﻪ ﻳﺄﺗﻲ ﻧﺴﺎءﻩ ﻭﻻ ﻳﺄﺗﻴﻬﻦ ﻭﺟﻌﻞ ﻳﺪﻭﺭ ﻭﻻ ﻳﺪﺭﻱ ﻣﺎ ﻋﺮﺍﻩ‬
‫ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻧﺎﺋﻢ ﺫﺍﺕ ﻳﻮﻡ ﺃﺗﺎﻩ ﻣﻠﻜﺎﻥ ﻓﻘﻌﺪ ﺃﺣﺪﻫﻤﺎ ﻋﻨﺪ ﺭﺃﺳﻪ ﻭﺍﻵﺧﺮ ﻋﻨﺪ ﺭﺟﻠﻴﻪ ﻓﻘﺎﻝ ﺍﻟﺬﻱ ﻋﻨﺪ ﺭﺃﺳﻪ‪ :‬ﻣﺎ ﺑﺎﻝ ﺍﻟﺮﺟﻞ ﻗﺎﻝ‪ :‬ﻁﺐ ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻁﺐ ﻗﺎﻝ‪ :‬ﺳﺤﺮ ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﺳﺤﺮﻩ ﻗﺎﻝ‪ :‬ﻟﺒﻴﺪ ﺑﻦ‬
‫ﺃﻋﺼﻢ ﺍﻟﻴﻬﻮﺩﻱ ﻗﺎﻝ‪ :‬ﻭﺑﻢ ﻁﺒﻪ ﻗﺎﻝ‪ :‬ﺑﻤﺸﻂ ﻭﻣﺸﺎﻁﺔ ﻗﺎﻝ‪ :‬ﻭﺃﻳﻦ ﻫﻮ ﻗﺎﻝ‪ :‬ﻓﻲ ﺟﻒ ﻁﻠﻌﺔ ﺗﺤﺖ ﺭﺍﻋﻮﻓﺔ ﻓﻲ ﺑﺌﺮ ﺫﺭﻭﺍﻥ‪ .‬ﻭﺍﻟﺠﻒ‪ :‬ﻗﺸﺮ ﺍﻟﻄﻠﻊ ﻭﺍﻟﺮﺍﻋﻮﻓﺔ‪ :‬ﺣﺠﺮ ﻓﻲ ﺃﺳﻔﻞ ﺍﻟﺒﺌﺮ ﻳﻘﻮﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﻤﺎﺋﺢ ﻓﺎﻧﺘﺒﻪ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻋﺎﺋﺸﺔ ﻣﺎ ﺷﻌﺮﺕ ﺃﻥ ﷲ ﺃﺧﺒﺮﻧﻲ ﺑﺪﺍﺋﻲ ﺛﻢ ﺑﻌﺚ ﻋﻠﻴًﺎ ﻭﺍﻟﺰﺑﻴﺮ ﻭﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﻓﻨﺰﺣﻮﺍ ﻣﺎء ﺗﻠﻚ ﺍﻟﺒﺌﺮ ﻛﺄﻧﻪ ﻧﻘﺎﻋﺔ ﺍﻟﺤﻨﺎء ﺛﻢ ﺭﻓﻌﻮﺍ ﺍﻟﺼﺨﺮﺓ ﻭﺃﺧﺮﺟﻮﺍ ﺍﻟﺠﻒ‬
‫ﻓﺈﺫﺍ ﻫﻮ ﻣﺸﺎﻁﺔ ﺭﺃﺳﻪ ﻭﺃﺳﻨﺎﻥ ﻣﺸﻄﻪ ﻭﺇﺫﺍ ﻭﺗﺮ ﻣﻌﻘﺪ ﻓﻴﻪ ﺃﺣﺪ ﻋﺸﺮ ﻋﻘﺪﺓ ﻣﻐﺮﻭﺯﺓ ﺑﺎﻹﺑﺮ ﻓﻨﺰﻟﺖ ﺳﻮﺭﺗﻲ ﺍﻟﻤﻌﻮﺫﺗﻴﻦ ﻓﺠﻌﻞ ﻛﻠﻤﺎ ﻗﺮﺃ ﺁﻳﺔ ﺍﻧﺤﻠﺖ ﻋﻘﺪﺓ ﻭﻭﺟﺪ ﺍﻟﻨﺒﻲ ﺧﻔﺔ ﺣﺘﻰ ﺍﻧﺤﻠﺖ ﺍﻟﻌﻘﺪﺓ‬
‫ﺍﻷﺧﻴﺮﺓ ﻓﻘﺎﻡ ﻛﺄﻧﻤﺎ ﻧﺸﻂ ﻣﻦ ﻋﻘﺎﻝ ﻭﺟﻌﻞ ﺟﺒﺮﻳﻞ ﻳﻘﻮﻝ‪ :‬ﺑﺴﻢ ﷲ ﺃﺭﻗﻴﻚ ﻣﻦ ﻛﻞ ﺷﻲء ﻳﺆﺫﻳﻚ ﻭﻣﻦ ﺣﺎﺳﺪ ﻭﻋﻴﻦ ﷲ ﻳﺸﻔﻴﻚ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ ﺃﻭﻻ ﻧﺄﺧﺬ ﺍﻟﺨﺒﻴﺚ ﻓﻨﻘﺘﻠﻪ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﺃﻧﺎ ﻓﻘﺪ‬
‫ﺷﺮﺍ ♦ ﺕ‪ (1‬ﺍﻟﻔﻠﻖ‪ :‬ﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ ﺑﺎﻟﺼﺒﺎﺡ )‪ ،(http://goo.gl/XjgxKQ‬ﻭﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻗﻞ ﺃﻋﺘﺼﻢ ﺑﺮﺏ ﺍﻟﺼﺒﺢ ﺍﻟﺬﻱ ﻳﻨﺠﻠﻲ ﺍﻟﻠﻴﻞ ﻋﻨﻪ‬ ‫ﺷﻔﺎﻧﻲ ﷲ ﻭﺃﻛﺮﻩ ﺃﻥ ﺃﺛﻴﺮ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ً‬
‫)‪.(http://goo.gl/oIJDUX‬‬
‫ﺍﻟﺮﺏﱡ ﺻﺎﻧِ ُﻊ ﻫﺬﻩ ُﻛﻠِّﻬﺎ« )ﺃﺷﻌﻴﺎ ‪.(7 :45‬‬ ‫ﺸﻘﺎء ﺃَﻧﺎ ﱠ‬
‫ﺍﻟﻈﻼﻡ ﻭﺻﺎﻧِ ُﻊ ﺍﻟ َﻬﻨﺎ َء ﻭﺧﺎ ِﻟ ُﻖ ﺍﻟ ﱠ‬‫ﻮﺭ ﻭﺧﺎ ِﻟﻖُ ﱠ‬ ‫‪ (1‬ﺷ ٍ َّﺮ ‪ُ (2‬ﺧﻠِﻖَ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﺃَﻧﺎ ُﻣﺒ ِﺪﻉُ ﺍﻟﻨﱡ ِ‬ ‫‪7‬‬

‫‪ (1‬ﻏَﺎﺳِﻒٍ ♦ ﺕ‪ (1‬ﻏَﺎﺳِﻖ‪ :‬ﻟﻴﻞ ﺷﺪﻳﺪ ﺍﻟﻈﻠﻤﺔ‪ ،‬ﻭﻗﺐ‪ :‬ﺩﺧﻞ ﻭﺍﻅﻠﻢ‪.‬‬ ‫‪8‬‬

‫ﺕ ﻓِﻲ ْﺍﻟﻌُﻘَﺪ‪ :‬ﺍﻟﻨﺴﺎء ﺍﻟﺴﱠﻮﺍﺣِ ﺮ ﻳﻨﻔﺨﻦ ﻓﻲ ﻋُﻘﺪ ﺍﻟﺨﻴْﻂ ﺣﻴﻦ ﻳَ ْﺴ َﺤﺮْ ﻥَ ‪.‬‬ ‫ﺕ ♦ ﺕ‪ (1‬ﺍﻟﻨﱠﻔﱠﺎﺛَﺎ ِ‬ ‫‪ (1‬ﺍﻟﻨﱠﺎﻓِﺜَﺎﺕِ‪ ،‬ﺍﻟﻨﱡﻔَﺎﺛَﺎﺕِ‪ ،‬ﺍﻟﻨﱠ ِﻔﺜَﺎﺕِ‪ ،‬ﺍﻟﻨﱡﻔﱠﺎﺛَﺎ ِ‬ ‫‪9‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .1‬ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ ﻭﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ ﺗﺪﻋﻴﺎﻥ ﺍﻟﻤﻌﻮﺫﺗﻴﻦ ﺑﺴﺒﺐ ﻛﻠﻤﺔ »ﺍﻋﻮﺫ« ﻓﻲ ﺑﺪﺍﻳﺘﻬﻤﺎ‪ .‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.1 :113\20‬‬ ‫‪10‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪11‬‬

‫ﺕ ♦ ﺱ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.1 :113\20‬‬ ‫‪ (1‬ﺍﻟﻨﱠﺎ ِ‬ ‫‪12‬‬

‫ﻛﺜﻴﺮﺍ ﻣﺎ ﻳﻨﺴﺐ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﺍﻟﻤﻠﻚ { )ﺧﺮﻭﺝ ‪18 :15‬؛ ﺃﺷﻌﻴﺎ ‪23 :24‬؛ ﻣﺰﺍﻣﻴﺮ ‪.(10 :29‬‬ ‫ﺕ ♦ ﻡ‪ً (1‬‬ ‫‪َ (1‬ﻣﺎﻟِﻚِ ‪ (2‬ﺍﻟﻨﱠﺎ ِ‬ ‫‪13‬‬

‫‪ (1‬ﺍﻟﻨﱠﺎ ِ‬
‫ﺕ‪.‬‬ ‫‪14‬‬

‫ﺍﺱ ♦ ﺕ‪ْ (1‬ﺍﻟ َﻮﺳ َْﻮﺍﺱ‪ :‬ﺍﻟﺬﻱ ﻳﻮﺳﻮﺱ؛ ْﺍﻟ َﺨ ﱠﻨﺎﺱ‪ :‬ﺍﻟﺬﻱ ﻳﺨﺘﻔﻲ‪.‬‬ ‫‪ْ (1‬ﺍﻟ ِﻮﺳ َْﻮ ِ‬ ‫‪15‬‬

‫‪88‬‬
 ‫‘@ @‬
‫–‡‪ bŞäÛa@ŠëŽ‬‬
‫‪Ž @ïčÏ@Ž‘ìŽflìíŽ @ðč‰ÛKa‬‬ ‫ُﻭﺭ ٱﻟﻨﱠ ِ‬
‫ﺎﺱ‪،1‬‬ ‫ﺻﺪ ِ‬‫ﺱﺕ‪ 1‬ﻓِﻲ ُ‬ ‫ٱﻟﱠﺬِﻱ ﻳ َُﻮ ۡﺳ ِﻮ ُ‬ ‫ُﻭﺭ ﺍﻟﻨﱠ ِ‬
‫ﺎﺱ‬ ‫ﺻﺪ ِ‬‫ﺱ ﻓِﻲ ُ‬ ‫ﺍﻟﱠﺬِﻱ ﻳ َُﻮ ْﺳ ِﻮ ُ‬ ‫ﻡ‪5 :114\21‬‬
‫‪1‬‬

‫‘‬
‫§ ‪ bŞäÛaflë@čòäŞ‬‬
‫‪č a@flåßč‬‬ ‫ﻣِ ﻦَ ۡٱﻟ ِﺠﻨﱠ ِﺔ َﻭٱﻟ ِ‬
‫ﺎﺱ‪.«1‬‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﻣِ ﻦَ ْﺍﻟ ِﺠﻨﱠ ِﺔ َﻭﺍﻟ ِ‬
‫ﺎﺱ‬ ‫ﱠ‬ ‫ﻨ‬ ‫‪2‬‬
‫ﻡ‪6 :114\21‬‬

‫‪ 112\22‬ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‬
‫‪3‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 4‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬
‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪4‬‬

‫‡@ @‬ ‫‪ć y‬‬‫‪fl c @ŽéÜK Ûa@flìçŽ @ÝÓ‬‬ ‫ٱ¡ُ‪ ،‬ﺃ َ َﺣﺪ ٌ‪1‬ﺱ‪1‬ﻡ‪.1‬‬ ‫ﻗُ ۡﻞ‪» :‬ﻫ َُﻮ ﱠ‬ ‫} ُ ﺃ َ َﺣﺪ ٌ‬‫ﻗُ ْﻞ ﻫ َُﻮ ﱠ‬ ‫‪5‬‬
‫ﻡ‪1 :112\22‬‬
‫‡@ @‬
‫— ‪Ž àfl‬‬ ‫‪Ş Ûa@ŽéÜK Ûa‬‬ ‫ﺼ َﻤﺪ ُﺕ‪.1‬‬ ‫ٱ¡ُ‪ ،‬ٱﻟ ﱠ‬ ‫ﱠ‬ ‫ﺼ َﻤﺪ ُ‬
‫}ُ ﺍﻟ ﱠ‬ ‫ﱠ‬ ‫‪6‬‬
‫ﻡ‪2 :112\22‬‬
‫‪@ @‡ÛìŽí@áÛëfl @‡čÜífl @áÛ‬‬ ‫ﻟَﻢۡ ﻳَ ِﻠ ۡﺪ‪َ ،‬ﻭﻟَﻢۡ ﻳُﻮﻟﺪ ‪.‬‬
‫َ ۡ‪1‬‬
‫ﻟَ ْﻢ ﻳَ ِﻠﺪْ َﻭﻟَ ْﻢ ﻳُﻮﻟَﺪْ‬ ‫‪7‬‬
‫ﻡ‪3 :112\22‬‬
‫‡@ @‬
‫‪Ž y‬‬ ‫× ‪fl c @aĆìÐ‬‬
‫‪ @ŽéÛK@åØífl @áÛëfl‬‬ ‫َﻭﻟَﻢۡ َﻳ ُﻜﻦ ﻟﱠ ۥﻪ ُ‪ 1‬ﻛُﻔُ ًﻮﺍ ﺃ َ َﺣ ۢﺪ ُ‪2‬ﺕ‪.«1‬‬ ‫َﻭﻟَ ْﻢ َﻳ ُﻜ ْﻦ ﻟَﻪ ُ ُﻛﻔُ ًﻮﺍ ﺃ َ َﺣﺪ ٌ‬ ‫‪8‬‬
‫ﻡ‪4 :112\22‬‬

‫‪ 53\23‬ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 62‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪32‬‬
‫‪9‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪10‬‬

‫‪@ @ôflìçfl @aflˆg@ávŞäÛaflë‬‬ ‫َﻭٱﻟﻨﱠﺠۡ ِﻢ‪ 1‬ﺇِﺫَﺍ ﻫ ََﻮ ٰﻯ!‬ ‫َﻭﺍﻟﻨﱠﺠ ِْﻢ ﺇِﺫَﺍ ﻫ ََﻮﻯ‬ ‫‪11‬‬
‫ﻡ‪1 :53\23‬‬
‫‪@ @ôflìË‬‬
‫‪ @bflßëfl @áØjŽ y‬‬ ‫‪č bfl–@ŞÝš‬‬ ‫‪fl @bflß‬‬ ‫ﺻﺎﺣِ ﺒُ ُﻜﻢۡ َﻭ َﻣﺎ ﻏ ََﻮ ٰﻯ‪1‬ﺕ‪،1‬‬ ‫ﺿ ﱠﻞ َ‬ ‫َﻣﺎ َ‬ ‫ﺻﺎﺣِ ﺒُ ُﻜ ْﻢ َﻭ َﻣﺎ ﻏ ََﻮﻯ‬ ‫ﺿ ﱠﻞ َ‬ ‫َﻣﺎ َ‬ ‫‪12‬‬
‫ﻡ‪2 :53\23‬‬
‫‪@ @ôflì‬‬ ‫‪ a@åÇ‬‬‫‪fl @ŽÕİ‬‬‫‪č äflí@bflßëfl‬‬ ‫ﻯﺕ‪.1‬‬ ‫ﻋ ِﻦ ۡٱﻟ َﻬ َﻮ ٰ ٓ‬
‫َﻭ َﻣﺎ ﻳَﻨﻄِ ﻖُ َ‬ ‫ﻋ ِﻦ ْﺍﻟ َﻬ َﻮﻯ‬ ‫َﻭ َﻣﺎ ﻳَ ْﻨﻄِ ﻖُ َ‬
‫‪13‬‬
‫ﻡ‪3 :53\23‬‬
‫‪@ @óflyìŽí@ïyflë@bKÛg@flìçŽ @æg‬‬ ‫ِﺇ ۡﻥ ﻫ َُﻮ ِﺇ ﱠﻻ َﻭ ۡﺣ ‪ٞ‬ﻲ ﻳُﻮ َﺣ ٰﻰﺱ‪.1‬‬ ‫ﻲ ﻳُﻮ َﺣﻰ‬ ‫ِﺇ ْﻥ ﻫ َُﻮ ِﺇ ﱠﻻ َﻭﺣْ ٌ‬
‫‪14‬‬
‫ﻡ‪4 :53\23‬‬
‫‪@ @ôflìÔ‬‬ ‫’‡‪ Ûa@Ž‡íč‬‬ ‫‪fl @Žéàfl ÜK Ç‬‬
‫‪fl‬‬ ‫ﺷﺪِﻳﺪ ُ ۡٱﻟﻘُ َﻮ ٰﻯ‪1‬ﺕ‪،1‬‬ ‫ﻋﻠﱠ َﻤﻪۥ ُ َ‬
‫َ‬ ‫ﺷﺪِﻳﺪ ُ ْﺍﻟﻘُ َﻮﻯ‬ ‫ﻋﻠﱠ َﻤﻪُ َ‬ ‫َ‬
‫‪15‬‬
‫ﻡ‪5 :53\23‬‬
‫ˆ‪@ @ôflìnfl ŽbÏ@ñŞ‹ßč @ëŽ‬‬ ‫ﭑﺳﺘ ََﻮ ٰﻯ‪،‬‬ ‫ﺫُﻭ ﻣِ ﱠﺮ ٖﺓ ﺕ‪ 1‬ﻓَ ۡ‬ ‫ﻣِﺮﺓٍ ﻓَﺎ ْﺳﺘ ََﻮﻯ‬ ‫ﺫُﻭ ﱠ‬ ‫‪16‬‬
‫ﻡ‪6 :53\23‬‬
‫‪@ @óÜÇþa@ÕÏ‬‬ ‫‪ þ bči@flìçŽ ëfl‬‬ ‫ﻖ‪ۡ 1‬ٱﻷ َ ۡﻋﻠَ ٰﻰ‪.‬‬ ‫َﻭﻫ َُﻮ ﺑِ ۡﭑﻷُﻓُ ِ‬ ‫ﻖ ْﺍﻷ َ ْﻋﻠَﻰ‬ ‫َﻭﻫ َُﻮ ﺑِ ْﺎﻷُﻓُ ِ‬ ‫ﻡ‪7 :53\23‬‬
‫‪17‬‬
‫ﱠ ‪1‬‬
‫‡‪@ @óKÛ‬‬ ‫‪fl nfl Ï‬‬ ‫†‪ @bflã‬‬
‫‪fl @ŞáqŽ‬‬ ‫ﺛ ُ ﱠﻢ ﺩَﻧَﺎ‪ ،‬ﻓَﺘَﺪ َﻟ ٰﻰ ‪،‬‬ ‫ﺛ ُ ﱠﻢ ﺩَﻧَﺎ ﻓَﺘَﺪ َﻟﱠﻰ‬ ‫‪18‬‬
‫ﻡ‪8 :53\23‬‬

‫ﺱ‪ :‬ﻳﺰﻳﻦ ﻭﻳﻮﺣﻲ‪.‬‬ ‫ﺕ ♦ ﺕ‪ (1‬ﻳ َُﻮ ْﺳ ِﻮ ُ‬ ‫‪ (1‬ﺍﻟﻨﱠﺎ ِ‬ ‫‪1‬‬

‫ﺕ‪.‬‬ ‫‪ (1‬ﺍﻟﻨﱠﺎ ِ‬ ‫‪2‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﻣﺤﺘﻮﺍﻫﺎ‪ .‬ﻋﻨﺎﻭﻳﻦ ﺃﺧﺮﻯ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ ‪ -‬ﺍﻷﺳﺎﺱ‪.‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪4‬‬

‫ﻧﺎﺱ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺇﻟﻰ‬ ‫ﻀ ﱠﺤﺎﻙُ ﻭ ُﻣﻘﺎﺗِﻞٌ‪ :‬ﺟﺎء ٌ‬ ‫‹ُ ﺃ َ َﺣﺪٌ ♦ ﺱ‪ (1‬ﻋﻦ ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ‪ :‬ﻗﺎﻝ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻟﻠﻨﺒﻲ ﺍﻧﺴﺐ ﻟﻨﺎ ﺭﺑﻚ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﻋﻦ ﻗَﺘﺎﺩﺓ ُ ﻭﺍﻟ ﱠ‬ ‫‹ُ ﺃ َ َﺣﺪٌ‪ ،‬ﱠ‬‫‹ُ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻫ َُﻮ ﱠ‬ ‫‪ (1‬ﻗُﻞْ ﻫ َُﻮ ﱠ‬ ‫‪5‬‬

‫ﻀﺔٍ؟ ﻭﻫﻞ ﻳﺄﻛ ُﻞ ﻭﻳﺸﺮﺏُ ؟ ﻭﻣﻤﻦ َﻭ ِﺭﺙَ ﺍﻟﺪﻧﻴﺎ؟‬ ‫ﺐ ﻫﻮ‪ ،‬ﺃ َ ْﻡ ﻧ ٍ‬

‫ُﺤﺎﺱ ﺃ ْﻡ ﻓِ ّ‬ ‫ﻱ ِ ِﺟ ْﻨﺲ ﻫﻮ؟ ﻣِ ﻦْ ﺫَﻫ ٍ‬ ‫ﻱ ِ ﺷﻲء ﻫﻮ؟ ﻭﻣﻦ ﺃ ّ‬ ‫ﺻﻒ ﻟﻨﺎ ﺭﺑﱠﻚَ ‪ ،‬ﻓﺈﻥ ﷲ ﺃﻧﺰﻝ ﻧَ ْﻌﺘَﻪ ﻓﻲ ﺍﻟﺘﱠﻮﺭﺍﺓ‪ ،‬ﻓﺄﺧﺒﺮْ ﻧﺎ‪ :‬ﻣِ ﻦ ﺃ ّ‬ ‫ْ‬ ‫ﺍﻟﻨﺒﻲ ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫ﺍﻟﺮﺏﱠ ِﺇﻟ َﻬﻨﺎ ﻫﻮ َﺭﺏﱞ ﺍﺣﺪ« שמע ישראל‬ ‫ﺨﺮﺓ ٌ ﺳِﻮﻯ ﺇﻟ ِﻬﻨﺎ؟« )ﻣﺰﺍﻣﻴﺮ ‪(32 :18‬؛ »ﺍِﺳ َﻤ ْﻊ ﻳﺎ ِﺇﺳْﺮﺍﺋﻴﻞ‪ِ :‬ﺇﻥﱠ ﱠ‬ ‫ﺻ َ‬ ‫ﻭ َﻣ ْﻦ ﻳ َُﻮ ِ ّﺭﺛُﻬﺎ؟ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻓ َﻤﻦ ﺇﻟﻪٌ ﻏ ٌ‬
‫َﻴﺮ َﺭ ِﺑّﻨﺎ ﻭ َﻣﻦ َ‬
‫יהוה אלהינו יהוה אחד )ﺗﺜﻨﻴﺔ ‪ ،(4 :6‬ﻭﻫﻨﺎ ﻳﺒﺎﻥ ﺑﻮﺿﻮﺡ ﺃﻥ ﻛﻠﻤﺔ "ﺃﺣﺪ" ﺍﺧﺬﺕ ﻣﺒﺎﺷﺮﺓ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺒﺮﻳﺔ אחד‪ ،‬ﻭﻫﻲ ﺍﻟﻤﺮﺓ ﺍﻟﻮﺣﻴﺪﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺘﻲ ﺗﺬﻛﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺟﺎءﺕ‬
‫ﻓﻲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﺑﺼﻴﻐﺔ "ﻭﺍﺣﺪ"‪ ،‬ﻣﺜﻞ‪ :‬ﻗﻞ ﺍﻧﻤﺎ ﻫﻮ ﺍﻟﻪ ﻭﺍﺣﺪ )‪ ،(19 :6\55‬ﻗﺎﻟﻮﺍ ﻧﻌﺒﺪ ﺍﻟﻬﻚ ﻭﺍﻟﻪ ﺍﺑﺎﺋﻚ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﻤﺎﻋﻴﻞ ﻭﺇﺳﺤﺎﻕ ﺍﻟﻬﺎ ﻭﺍﺣﺪًﺍ )‪ ،(133 :2\87‬ﻭﺍﻟﻬﻜﻢ ﺍﻟﻪ ﻭﺍﺣﺪ )‪:2\87‬‬
‫‪ ،(163‬ﺍﻧﻤﺎ ﷲ ﺍﻟﻪ ﻭﺍﺣﺪ )‪ .(172 :4\92‬ﻭﻳﺮﻯ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺴﺘﻮﺣﺎﺓ ﻣﻦ ﻣﻘﻄﻮﻋﺔ ﻟﻠﺸﺎﻋﺮ ﺍﻟﻴﻮﻧﺎﻧﻲ ﺑﺎﺭﻣﻨﻴﺪﺱ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺨﺎﻣﺲ ﻗﺒﻞ ﺍﻟﻤﻴﻼﺩ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬
‫ﺍﻟﻜﺎﺋﻦ ﻟﻢ ﻳﻮﻟﺪ‪ ،‬ﻭﻫﻮ ﺧﺎﻟﺪ‪ ،‬ﻋﺎﻟﻤﻲ‪ ،‬ﻭﺣﻴﺪ‪ ،‬ﻏﻴﺮ ﻣﺘﻐﻴﺮ ﻭﺃﺯﻟﻲ ﻭﻫﻮ ﺍﻟﺤﻲ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻤﻄﻠﻖ )ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ ‪ .105‬ﻭﻫﺬﺍ ﺃﻳﻀًﺎ ﺭﺃﻱ ﻳﻮﺳﻒ ﺻﺪﻳﻖ‪ .‬ﺍﻧﻈﺮ ‪Seddik: Le‬‬
‫‪ Coran‬ﺹ ‪.(87‬‬
‫ﺕ‪ (1‬ﺇﺳﻢ ﻣﻦ ﺃﺳﻤﺎء ﷲ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ .‬ﺃﻧﻘﻞ ﻫﻨﺎ ﺑﺈﻳﺠﺎﺯ ﺍﻵﺭﺍء ﺍﻟﺘﻲ ﺟﺎء ﺑﻬﺎ ﺍﻟﻄﺒﺮﻱ‪ :‬ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﺄﺟﻮﻑ‪ ،‬ﻭﻻ ﻳﺄﻛﻞ ﻭﻻ ﻳﺸﺮﺏ؛ ﺍﻟﺬﻱ ﻻ ﻳﺨﺮﺝ ﻣﻨﻪ ﺷﻲء؛‬ ‫‪6‬‬

‫ﻲ ﺍﻟﺬﻱ ﻗﺪ‬ ‫ﻈﻢ ﻓﻲ ﻋﻈﻤﺘﻪ‪ ،‬ﻭﺍﻟﺤﻠﻴﻢ ﺍﻟﺬﻱ ﻗﺪ ﻛﻤﻞ ﻓﻲ ﺣﻠﻤﻪ‪ ،‬ﻭﺍﻟﻐﻨ ّ‬ ‫ﻫﻮ ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻗﺪ ﺍﻧﺘﻬﻰ ﺳُﺆﺩَﺩُﻩ؛ ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻗﺪ ﻛﻤﻞ ﻓﻲ ﺳُﺆﺩَﺩِﻩ‪ ،‬ﻭﺍﻟﺸﺮﻳﻒ ﺍﻟﺬﻱ ﻗﺪ ﻛ ُﻤﻞ ﻓﻲ ﺷﺮﻓﻪ‪ ،‬ﻭﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻗﺪ ﻋ ُ‬
‫ﻛﻤﻞ ﻓﻲ ﻏﻨﺎﻩ‪ ،‬ﻭﺍﻟﺠﺒﱠﺎﺭ ﺍﻟﺬﻱ ﻗﺪ ﻛﻤﻞ ﻓﻲ ﺟﺒﺮﻭﺗﻪ‪ ،‬ﻭﺍﻟﻌﺎﻟﻢ ﺍﻟﺬﻱ ﻗﺪ ﻛﻤﻞ ﻓﻲ ﻋﻠﻤﻪ‪ ،‬ﻭﺍﻟﺤﻜﻴﻢ ﺍﻟﺬﻱ ﻗﺪ ﻛﻤﻞ ﻓﻲ ﺣﻜﻤﺘﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ ﻛﻤﻞ ﻓﻲ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺮﻑ ﻭﺍﻟﺴﱡﺆﺩَﺩ‪ ،‬ﻭﻫﻮ ﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﺼ َﻤﺪُ ﺇﻟﻴﻪ‪ ،‬ﺍﻟﺬﻱ ﻻ ﺃﺣﺪ ﻓﻮﻗﻪ )‪(http://goo.gl/Iq6TWG‬‬ ‫ﻫﺬﻩ ﺻﻔﺘﻪ‪ ،‬ﻻ ﺗﻨﺒﻐﻲ ﺇﻻﱠ ﻟﻪ؛ ﻫﻮ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺬﻱ ﻻ ﻳﻔﻨَﻰ؛ ﺍﻟﺪﺍﺋﻢ؛ ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻳُ ْ‬
‫‪ (1‬ﻟَ ْﻢ ﻳُﻮﻟَ ْﺪ ﻭﻟَ ْﻢ َﻳ ِﻠﺪْ‪.‬‬ ‫‪7‬‬

‫‹ُ ﺃ َ َﺣﺪٌ ﻻ ﺇﻟﻪ ﺇﻻ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟ ﱠ‬

‫ﺼ َﻤﺪُ ﻟَ ْﻢ ﻳَ ِﻠ ْﺪ َﻭﻟَ ْﻢ ﻳُﻮﻟَ ْﺪ َﻭﻟَ ْﻢ ﻳَ ُﻜ ْﻦ ﻟَﻪُ‬ ‫‪ُ (1‬ﻛﻔُﺆً ﺍ‪ُ ،‬ﻛ ْﻔﺌًﺎ‪ِ ،‬ﻛ ْﻔﺌًﺎ ُﻛ ْﻔ ًﻮﺍ‪ِ ،‬ﻛ ْﻔ ًﻮﺍ‪ ،‬ﻛِﻔﺎ ًء‪ُ ،‬ﻛﻔًﺎ‪ُ ،‬ﻛﻔُ ًﻮﺍ‪ِ ،‬ﻛ ْﻔﺄ ً ‪َ (2‬ﻭﻟَ ْﻢ ﻳَ ُﻜ ْﻦ ﺃ َ َﺣﺪٌ ُﻛﻔُﺆً ﺍ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ ﻟﻶﻳﺎﺕ ‪ :4-1‬ﻗُ ْﻞ ﻫ َُﻮ ﱠ‬ ‫‪8‬‬

‫ُﻛﻔُ ًﻮﺍ ﺃ َ َﺣﺪٌ ﻛﺬﻟﻚ ﷲ ﺭﺑﻨﺎ ﻛﺬﻟﻚ ﷲ ﺭﺑﻨﺎ ﻭﺭﺏ ﺁﺑﺎﺋﻨﺎ ﺍﻷﻭﻟﻴﻦ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (198‬ﺕ‪ُ (1‬ﻛﻔُ ًﻮﺍ‪ :‬ﻣﺴﺎﻭﻳًﺎ‪ .‬ﻧﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ‪َ :‬ﻭﻟَ ْﻢ َﻳﻜُﻦْ ﺃَ َﺣﺪٌ ﻛُﻔُ ًﻮﺍ ﻟَﻪُ )ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪.(727-726‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪9‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪10‬‬

‫‪َ (1‬ﻭﺍﻟﻨﱡﺠْ ِﻢ‪.‬‬ ‫‪11‬‬

‫ﺻﺎﺣِ ﺒُ ُﻜ ْﻢ ﺑﺘﻔﻀﻴﻠﻪ ﺃﻫﻞ ﺑﻴﺘﻪ َﻭ َﻣﺎ ﻏ ََﻮﻯ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (147‬ﺕ‪ (1‬ﻏ ََﻮﻯ‪ :‬ﺿﻞ‪.‬‬ ‫ﺿ ﱠﻞ َ‬ ‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ ﻟﻶﻳﺘﻴﻦ ‪ 1‬ﻭ‪َ :2‬ﻭﺍﻟﻨﱠ ْﺠ ِﻢ ﺇِﺫَﺍ ﻫ ََﻮﻯ ﻣﺎ ﻓﺘﻨﺘﻢ ﺇﻻ ﺑﺒﻐﺾ ﺁﻝ ﻣﺤﻤﺪ ﺇﺫﺍ ﻣﻀﻰ َﻣﺎ َ‬ ‫‪12‬‬

‫ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ ﻟﻬﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻟﺘﻲ ﺗﺘﺒﻌﻬﺎ‪» :‬ﻣﺎ ﺿﻞ ﺻﺎﺣﺒﻜﻢ ﻭﻣﺎ ﻏﻮﻯ« ﻳﻘﻮﻝ ﻣﺎ ﺿﻞ ﻓﻲ ﻋﻠﻲ ﻭﻣﺎ ﻏﻮﻯ ﻭﻣﺎ ﻳﻨﻄﻖ ﻓﻴﻪ ﻋﻦ ﺍﻟﻬﻮﻯ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﺎ ﻗﺎﻝ ﻓﻴﻪ ﺇﻻ ﺑﺎﻟﻮﺣﻲ ﺍﻟﺬﻱ ﺃﻭﺣﻰ ﺇﻟﻲ‬
‫)ﺍﻟﻘﻤﻲ ‪.(http://goo.gl/j81n7P‬‬
‫ﺑﺎﻟ َﻬ َﻮﻯ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﻳَ ْﻨﻄِ ُﻖ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﺃﻓﺼﺢ‪.‬‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪َ :‬ﻭ َﻣﺎ ﻳَ ْﻨﻄِ ُﻖ ْ‬ ‫‪13‬‬

‫ﺱ‪ (1‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﻣﺤﻤﺪ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ‪ :‬ﺃﻧﺎ ﺳﻴﺪ ﺍﻟﻨﺎﺱ ﻭﻻ ﻓﺨﺮ‪ ،‬ﻭﻋﻠﻲ ﺳﻴﺪ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﺍﻟﻠﻬﻢ ﻭﺍﻝ ﻣﻦ ﻭﺍﻻﻩ‪ ،‬ﻭﻋﺎﺩ ﻣﻦ ﻋﺎﺩﺍﻩ‪ .‬ﻓﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﻗﺮﻳﺶ‪ :‬ﻭﷲ ﻣﺎ ﻳﺄﻟﻮ ﻳﻄﺮﻱ ﺇﺑﻦ‬ ‫‪14‬‬

‫ﻋﻤﻪ؛ ﻓﻨﺰﻟﺖ‪» :‬ﻭﺍﻟﻨﺠﻢ ﺇﺫﺍ ﻫﻮﻯ ﻣﺎ ﺿﻞ ﺻﺎﺣﺒﻜﻢ ﻭﻣﺎ ﻏﻮﻯ ﻭﻣﺎ ﻳﻨﻄﻖ ﻋﻦ ﺍﻟﻬﻮﻯ« ﻭﻣﺎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﻟﺬﻱ ﻳﻘﻮﻟﻪ ﺑﻬﻮﺍﻩ ﻓﻲ ﺇﺑﻦ ﻋ ّﻤﻪ‪» :‬ﺇﻥ ﻫﻮ ﺇﻻ ﻭﺣﻲ ﻳﻮﺣﻰ«‪.‬‬
‫ﺷﺪِﻳﺪُ ۡٱﻟﻘُ َﻮ ٰﻯ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪♦ (148‬‬ ‫ﻲ ﻣﻦ ﷲ ﻭﺍﻟﺮﺏ ﻳﻮﺣﻲ َﻋﻠﱠ َﻤ ۥﻪُ َ‬ ‫ﺻﺎﺣِ ﺒُ ُﻜ ْﻢ َﻭ َﻣﺎ ﻏ ََﻮﻯ ﻓﻼ ﺗﻀﻠﻠﻮﻩ َﻭ َﻣﺎ ﻳَ ْﻨ ِﻄﻖُ َﻋ ِﻦ ْﺍﻟ َﻬ َﻮﻯ ﺇِﻥْ ﻫ َُﻮ ﺇِ ﱠﻻ َﻭﺣْ ٌ‬ ‫‪ْ (1‬ﺍﻟﻘ َِﻮﻯ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ ﻟﻶﻳﺎﺕ ‪َ :5-2‬ﻣﺎ َ‬
‫ﺿ ﱠﻞ َ‬ ‫‪15‬‬

‫ﺷﺪِﻳﺪُ ْﺍﻟﻘُ َﻮﻯ‪ :‬ﻳﻌﻨﻲ ﺍﻟﻤﻼﻙ ﺟﺒﺮﻳﻞ‪.‬‬ ‫ﺕ‪َ (1‬‬

‫ﺕ‪ (1‬ﺫُﻭ ﻣِ ﱠﺮﺓ‪ :‬ﺫﻭ ﻗﻮﺓ‪ ،‬ﻭﺗﻌﻨﻲ ﻫﻨﺎ ﺟﺒﺮﻳﻞ‪.‬‬ ‫‪16‬‬

‫ﻖ‪.‬‬‫‪ِ (1‬ﺑ ْﺎﻷ ُ ْﻓ ِ‬

‫‪17‬‬

‫( ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺛ ُ ﱠﻢ ﺩَﻧَﺎ ﻓﺘﺪﺍﻧﻰ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(147‬‬ ‫‪18‬‬

‫‪89‬‬
 ‫Ž‪@ @óflã†c@ëc@µ‬‬ ‫‪fl ìÓ@fllbÓ@flæbØÏ‬‬ ‫‬ ‫ﺳ ۡﻴ ِﻦ‪ ،‬ﺃ َ ۡﻭ ﺃ َ ۡﺩﻧ َٰﻰ‪.‬‬ ‫ﺎﺏ ﻗَ ۡﻮ َ‬
‫‪1‬ﺕ‪2‬‬
‫َﻓ َﻜﺎﻥَ ]‪ [...‬ﻗَ َ‬
‫ﺕ‪1‬‬
‫ﺳﻴ ِْﻦ ﺃ َ ْﻭ ﺃَﺩْﻧَﻰ‬ ‫ﺎﺏ ﻗَ ْﻮ َ‬ ‫َﻓ َﻜﺎﻥَ ﻗَ َ‬ ‫ﻡ‪9 :53\23‬‬
‫‪1‬‬

‫‪@ @óflyëc@bflß@êč‡jflÇ@óÛg@óflyëdÏ‬‬ ‫‬ ‫ﻋ ۡﺒ ِﺪِۦﻩ َﻣﺎ ٓ ﺃ َ ۡﻭ َﺣ ٰﻰ‪.‬‬ ‫ﻓَﺄ َ ۡﻭ َﺣ ٰ ٓﻰ ﺇِﻟَ ٰﻰ َ‬ ‫ﻋ ْﺒ ِﺪ ِﻩ َﻣﺎ ﺃ َ ْﻭ َﺣﻰ‬ ‫ﻓَﺄ َ ْﻭ َﺣﻰ ﺇِﻟَ َ‬
‫ﻰ‬ ‫ﻡ‪.10 :53\23‬‬
‫‪@ @ôcŠ‬‬ ‫‪fl @bflß@Ž†aflûÐ Ûa@fll‰‬‬ ‫× ‪fl‬‬ ‫‪ @bflß‬‬ ‫ﻯ‪.‬‬ ‫ﺏ‪ۡ 1‬ٱﻟﻔُ َﺆﺍﺩ ُ‪َ 2‬ﻣﺎ َﺭﺃ َ ٰ ٓ‬ ‫َﻣﺎ َﻛﺬَ َ‬ ‫ﺏ ْﺍﻟﻔُ َﺆﺍﺩ ُ َﻣﺎ َﺭﺃَﻯ‬ ‫َﻣﺎ َﻛﺬَ َ‬
‫‪2‬‬
‫ﻡ‪11 :53\23‬‬
‫‪@ @ôfl‹ífl @bflß@óÜÇ‬‬ ‫‪fl @Žéãfl 뎋àfl nŽ Ï‬‬
‫‪ c‬‬ ‫ﻋﻠ ٰﻰ َﻣﺎ ﻳَ َﺮ ٰﻯ؟‬ ‫َ‬ ‫َ‬
‫‪1‬ﺕ‪1‬‬
‫ﺃَﻓَﺘ ُ ٰ َﻤ ُﺮﻭﻧَ ۥﻪ ُ‬ ‫ﻋﻠﻰ َﻣﺎ ﻳَ َﺮﻯ‬ ‫َ‬ ‫ﺎﺭﻭﻧَﻪ ُ َ‬ ‫ﺃَﻓَﺘ ُ َﻤ ُ‬ ‫‪3‬‬
‫ﻡ‪12 :53\23‬‬
‫‪@ @ôfl‹‚c@zòۍflã@ŽêaflŠ@‡ÔÛ ëfl‬‬ ‫ۡ‬ ‫ُ‬ ‫ً‬ ‫َ‬ ‫ۡ‬
‫َﻭﻟَﻘَ ۡﺪ َﺭ َءﺍﻩُ‪ [...] ،‬ﻧَﺰﻟﺔ ﺃﺧ َﺮ ٰﻯ‪،‬‬ ‫ﺕ‪1‬‬ ‫ُ‬ ‫ً‬
‫َﻭﻟَﻘَﺪْ َﺭﺁﻩ ُ ﻧَﺰﻟﺔ ﺃﺧ َﺮﻯ‬
‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫‪4‬‬
‫ﻡ‪13 :53\23‬‬
‫‪@ @óflènfl ä¾a@čñŠ‬‬
‫‪fl ‡čŽ@fl‡äčÇ‬‬ ‫ﻋِﻨﺪ َ ِﺳ ۡﺪ َﺭﺓِﺕ‪ۡ 1‬ٱﻟ ُﻤﻨﺘ َ َﻬ ٰﻰ‪،‬‬ ‫ِﻋ ْﻨﺪ َ ِﺳﺪ َْﺭﺓِ ْﺍﻟ ُﻤ ْﻨﺘ َ َﻬﻰ‬ ‫‪5‬‬
‫ﻡ‪14 :53\23‬‬
‫‪@ @ôflëd¾a@òäŞ u‬‬
‫‡‪fl @bflç‬‬
‫‪fl äčÇ‬‬ ‫ﻯ‪،2‬‬ ‫ﻋِﻨﺪَﻫَﺎ َﺟﻨﱠﺔُ‪ۡ 1‬ٱﻟ َﻤ ۡﺄ َﻭ ٰ ٓ‬ ‫ِﻋ ْﻨﺪَﻫَﺎ َﺟﻨﱠﺔ ُ ْﺍﻟ َﻤﺄ ْ َﻭﻯ‬ ‫‪6‬‬
‫ﻡ‪15 :53\23‬‬
‫‪@ @ófl“Ìflí@bflß@ñŠ‬‬ ‫‪fl ‡ğÛa@ófl“Ìflí@ˆg‬‬ ‫ﺴ ِۡﺪ َﺭﺓ َﻡ‪َ 1‬ﻣﺎ ﻳَ ۡﻐﺸ َٰﻰ‪.‬‬ ‫ﺇِ ۡﺫ ﻳَ ۡﻐﺸَﻰ ٱﻟ ّ‬ ‫ﺴﺪ َْﺭﺓ َ َﻣﺎ ﻳَ ْﻐﺸَﻰ‬ ‫ﺇِﺫْ ﻳَ ْﻐﺸَﻰ ﺍﻟ ِ ّ‬ ‫‪7‬‬
‫ﻡ‪16 :53\23‬‬
‫‪@ @óflÌ ‬‬ ‫—‹‪ @bflßëfl @Ž‬‬‫‪fl jfl Ûa@flÎaflŒ@bflß‬‬ ‫ﻁﻐ َٰﻰ‪.‬‬ ‫ﺼ ُﺮ‪َ ،‬ﻭ َﻣﺎ َ‬ ‫َﻣﺎ ﺯَ ﺍﻍَ ۡٱﻟﺒَ َ‬ ‫ﻁﻐَﻰ‬ ‫ﺼ ُﺮ َﻭ َﻣﺎ َ‬ ‫َﻣﺎ ﺯَ ﺍﻍَ ْﺍﻟﺒَ َ‬ ‫ﻡ‪17 :53\23‬‬
‫‪@ @ôflØ‬‬ ‫‪ Ûa@čéiğ Š‬‬ ‫‪fl @čoífl a@åčß@ôcŠ‬‬ ‫‪fl @‡ÔÛ‬‬ ‫ﻯ‪.‬‬ ‫ۡ‬
‫ﺖ َﺭﺑِّ ِﻪ ٱﻟ ُﻜ ۡﺒ َﺮ ٰ ٓ‬ ‫ﻣِﻦ َءﺍ ٰﻳَ ِ‬ ‫ﻟَﻘَ ۡﺪ َﺭﺃ َ ٰﻯ ۡ‬ ‫ﺕ َﺭ ِﺑّ ِﻪ ْﺍﻟﻜُﺒ َْﺮﻯ‬ ‫ﻣِﻦ ﺁَﻳَﺎ ِ‬ ‫ﻟَﻘَﺪْ َﺭﺃَﻯ ْ‬ ‫ﻡ‪18 :53\23‬‬
‫ٰ‬
‫‪@ @ôލÈ‬‬ ‫‪Ž Ûaflë@floÜK Ûa@ŽánŽ ífl‹Ï‬‬ ‫‪ c‬‬ ‫]‪ [---‬ﺃَﻓَ َﺮ َء ۡﻳﺘ ُ ُﻢ ٱﻟﻠﱠﺖَ ‪َ 1‬ﻭ ۡٱﻟﻌُ ﱠﺰ ٰﻯ‪،‬‬ ‫ﺍﻟﻼﺕَ َﻭ ْﺍﻟﻌُ ﱠﺰﻯ‬ ‫ﺃَﻓَ َﺮﺃ َ ْﻳﺘ ُ ُﻢ ﱠ‬ ‫‪8‬‬
‫ﻡ‪19 :53\23‬‬
‫‪@ @ôfl‹‚þa@òrfl ÛčbŞrÛa@ñìfläßfl ëfl‬‬ ‫ﻯﻥ‪1‬ﺕ‪1‬ﻡ‪1‬؟‬ ‫َﻭ َﻣﻨ َٰﻮﺓ َ‪ 1‬ٱﻟﺜﱠﺎ ِﻟﺜَﺔَ ۡٱﻷ ُ ۡﺧ َﺮ ٰ ٓ‬ ‫َﻭ َﻣﻨَﺎﺓ َ ﺍﻟﺜﱠﺎ ِﻟﺜَﺔَ ْﺍﻷ ُ ْﺧ َﺮﻯ‬ ‫‪9‬‬
‫ﻡ‪20 :53\23‬‬
‫׋‪@ @óflrãþa@ŽéÛ ëfl @Ž‬‬ ‫‪ ‰‬‬‫‪Ş Ûa@ŽáØ‬‬ ‫‪ Û c‬‬ ‫ﺃَﻟَ ُﻜ ُﻢ ٱﻟﺬﱠﻛ َُﺮ َﻭﻟَﻪ ُ ۡٱﻷُﻧﺜَ ٰﻰ؟‬ ‫ﺃَﻟَ ُﻜ ُﻢ ﺍﻟﺬﱠﻛ َُﺮ َﻭﻟَﻪ ُ ْﺍﻷ ُ ْﻧﺜَﻰ‬ ‫ﻡ‪21 :53\23‬‬
‫ﻯ ‪.‬‬ ‫ﺿﻴﺰَ ٰ ٓ‬ ‫ﺗ ِۡﻠﻚَ ﺇِ ٗﺫﺍ ﻗ ِۡﺴ َﻤ ‪ٞ‬ﺔ ِ‬ ‫ﺿﻴﺰَ ﻯ‬ ‫ﺗ ِْﻠﻚَ ﺇِﺫًﺍ ﻗِ ْﺴ َﻤﺔ ٌ ِ‬ ‫ﻡ‪22 :53\23‬‬
‫‪@ @ôflîčš@òflàčÓ@aˆg@ÙÜčm‬‬ ‫‪1‬ﺕ‪1‬‬ ‫‪10‬‬

‫Ž‪@bŞß@á×úŽ bfliaflë@áŽnãc@bflçìŽànŽ îŞà‬‬ ‫‪fl @bflc @bKÛg@flïçč @æg‬‬ ‫ﺳ ﱠﻤ ۡﻴﺘ ُ ُﻤﻮ َﻫﺎٓ‪ ،‬ﺃَﻧﺘﻢُۡ‬ ‫ِﻲ ﺇِ ﱠﻻٓ ﺃ َ ۡﺳ َﻤﺎ ‪ٞ‬ء َ‬
‫ٓ‬ ‫ﺇِ ۡﻥ ﻫ َ‬ ‫ﺳ ﱠﻤ ْﻴﺘ ُ ُﻤﻮﻫَﺎ ﺃ َ ْﻧﺘ ْﻢُ‬
‫ِﻲ ﺇِ ﱠﻻ ﺃ َ ْﺳ َﻤﺎ ٌء َ‬ ‫ﺇِ ْﻥ ﻫ َ‬
‫‪11‬‬
‫ﻡ‪23 :53\23‬‬
‫‪@bKÛg@flæìŽÈjč nŞ ífl @æg@_åİ‬‬
‫‪ ÜŽŽ@åčß@bflèič @ŽéÜK Ûa@flÞ‬‬ ‫‪fl ãc‬‬ ‫ٱ¡ ُ ﺑِ َﻬﺎ ﻣِ ﻦ‬ ‫َ‬
‫َﻭ َءﺍﺑَﺎٓﺅُ ﻛﻢ‪ ،‬ﱠﻣﺎ ٓ ﺃﻧﺰَ َﻝ ﱠ‬ ‫ُ‬ ‫َ‬ ‫ْ‬
‫} ُ ﺑِ َﻬﺎ ﻣِ ْﻦ ﺳُﻠﻄ ٍ‬
‫ﺎﻥ‬ ‫َ‬
‫َﻭﺁَﺑَﺎ ُﺅ ُﻛ ْﻢ َﻣﺎ ﺃﻧﺰَ َﻝ ﱠ‬
‫ْ‬
‫‪@åğß@áŽçbflu@‡ÔÛ ëfl @Ž÷Ð ãþa@ôflìèflm@bflßëfl @ŞåÄ‬‬ ‫‪K Ûa‬‬ ‫ٱﻟﻈ ﱠﻦ َﻭ َﻣﺎ‬ ‫ﻄ ٍﻦ‪1‬ﺕ‪ .1‬ﺇِﻥ ﻳَﺘﱠﺒِﻌُﻮﻥَ ‪ 2‬ﺇِ ﱠﻻ ﱠ‬ ‫ﺳ ۡﻠ ٰ َ‬
‫ُ‬ ‫َ‬ ‫ْ‬
‫ﺍﻟﻈ ﱠﻦ َﻭ َﻣﺎ ﺗ َ ْﻬ َﻮﻯ ﺍﻷ ْﻧﻔُ ُ‬
‫ﺲ‬ ‫ﺇِ ْﻥ ﻳَﺘﱠﺒِﻌُﻮﻥَ ﺇِ ﱠﻻ ﱠ‬
‫‡‪@ @ôfl‬‬ ‫‪ a@Žáèiğ Š‬‬‫‪Ş‬‬ ‫ﺲ‪َ .‬ﻭﻟَﻘَ ۡﺪ َﺟﺎ ٓ َءﻫُﻢ ّﻣِﻦ ﱠﺭﺑِّ ِﻬ ُﻢ‬ ‫َ‬
‫ﺗ َﻬۡ َﻮﻯ ٱﻷﻧﻔُ ُ‬ ‫ۡ‬ ‫ْ‬
‫َﻭﻟَﻘَﺪْ َﺟﺎ َء ُﻫ ْﻢ ﻣِ ْﻦ َﺭﺑِّ ِﻬ ُﻢ ﺍﻟ ُﻬﺪ َﻯ‬
‫ۡٱﻟ ُﻬﺪ ٰ َٓﻯﺕ‪.2‬‬
‫‪@ @óŞäàfl mfl @bflß@å‬‬‫‪fl ãfiÛč@âc‬‬ ‫ﺴ ِﻦ َﻣﺎ ﺗَ َﻤﻨﱠ ٰﻰ؟‬ ‫ِﻺﻧ ٰ َ‬ ‫ۡ‬
‫]‪ [---‬ﺃَﻡۡ ﻟ ِ‬ ‫ﺎﻥ َﻣﺎ ﺗ َ َﻤ ﱠﻨﻰ‬
‫ﺴ ِ‬‫ِﻺ ْﻧ َ‬‫ﺃ َ ْﻡ ﻟ ْ ِ‬ ‫ﻡ‪24 :53\23‬‬
‫ۡ ُ َ ﺕ‪1‬‬ ‫ُ‬
‫‹‪@ @óÛëþaflë@ñ‬‬ ‫‚‪fl‬‬ ‫‪č þa@čéÜK Üč Ï‬‬
‫‬ ‫ﻓَﻠِﻠﱠ ِﻪ ۡٱﻷٓﺧِ َﺮﺓ ُ َﻭٱﻷﻭﻟ ٰﻰ ‪.‬‬ ‫ﻓَﻠِﻠﱠ ِﻪ ْﺍﻵَﺧِ َﺮﺓ ُ َﻭ ْﺍﻷﻭﻟَﻰ‬ ‫‪12‬‬
‫ﻡ‪25 :53\23‬‬
‫ ‪@ïčäÌŽm@bÛ@čpìflàfl‬‬‫‪Ş Ûa@ïčÏ@ÙÜߪ @åğß@á×ëfl‬‬ ‫ﺕ َﻻ ﺗ ُ ۡﻐﻨِﻲ‬ ‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬ ‫]‪َ [---‬ﻭﻛَﻢ ّﻣِﻦ ﱠﻣﻠَ ٖﻚ ﻓِﻲ ٱﻟ ﱠ‬ ‫ﺕ َﻻ ﺗ ُ ْﻐﻨِﻲ‬‫ﺎﻭﺍ ِ‬ ‫َﻭ َﻛ ْﻢ ﻣِ ْﻦ َﻣﻠَﻚٍ ﻓِﻲ ﺍﻟ َ َ‬
‫ﻤ‬‫ﺴ‬ ‫ﱠ‬ ‫‪13‬‬
‫ﻡ‪26 :53\23‬‬
‫ˆ‪@ŽéÜK Ûa@flæ‬‬‫‪fl dflí@æc@č‡Èfli@åčß@bKÛg@bîfl’@áŽènŽ È‬‬ ‫’ ‪fl Ð‬‬‫‪fl‬‬ ‫ﺷ ٰﻔَﻌَﺘ ُ ُﻬﻢۡ ‪1‬ﺕ‪ 1‬ﺷ َۡﻴﺎ! ِﺇ ﱠﻻ ﻣِ ۢﻦ ﺑَﻌۡ ِﺪ ﺃَﻥ ﻳَ ۡﺄﺫَﻥَ ﱠ‬
‫ٱ¡ُ‪،‬‬ ‫َ‬ ‫}ُ‬ ‫ﻣِﻦ َﺑ ْﻌ ِﺪ ﺃ َ ْﻥ ﻳَﺄْﺫَﻥَ ﱠ‬
‫ﺷ ْﻴﺌ ًﺎ ِﺇ ﱠﻻ ْ‬ ‫ﻋﺘ ُ ُﻬ ْﻢ َ‬‫ﺷﻔَﺎ َ‬‫َ‬
‫‪@ @óflš‹flíëfl @bfl“ífl @åflàÛč‬‬ ‫ﺿ ٰ ٓﻰ‪.‬‬ ‫ِﻟ َ َ ُ َ َ َ‬‫ﺮ‬ ‫ۡ‬ ‫ﻳ‬ ‫ﻭ‬ ‫ء‬ ‫ٓ‬ ‫ﺎ‬ ‫ﺸ‬
‫َ‬ ‫ﻳ‬ ‫ﻦ‬ ‫ﻤ‬ ‫ﺿﻰ‬ ‫ِﻟ َ َ ُ َ َﺮْ َ‬
‫ﻳ‬‫ﻭ‬ ‫ء‬ ‫َﺎ‬ ‫ﺸ‬ ‫ﻳ‬ ‫ْ‬
‫ﻦ‬ ‫ﻤ‬
‫‪@flæìşà‬‬
‫‹‪fl îŽ Û @čñ‬‬
‫‚‪fl‬‬
‫‪č þbči@flæìŽäßč ûŽí@bÛ@flåíč‰ÛKa@Şæg‬‬ ‫ﺴ ﱡﻤﻮﻥَ‬ ‫َ‬ ‫ٓ‬ ‫ۡ‬
‫ﺇِ ﱠﻥ ٱﻟﱠﺬِﻳﻦَ َﻻ ﻳ ُۡﺆﻣِ ﻨُﻮﻥَ ﺑِﭑﻷﺧِ َﺮﺓِ ﻟﻴُ َ‬ ‫ﺴ ﱡﻤﻮ َﻥ‬‫ﺇِ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ َﻻ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ ﺑِﺎﻵﺧِ َﺮﺓِ ﻟﻴُ َ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫‪14‬‬
‫ﻡ‪27 :53\23‬‬
‫ٓ‬
‫‪@ @óflrãþa@òîfl àč flm@òØ‬‬ ‫‪ ÷č Ü ¾ a‬‬ ‫ۡٱﻟ َﻤ ٰﻠَﺌِ َﻜﺔَ ﺗ َۡﺴ ِﻤﻴَﺔَ ۡٱﻷُﻧﺜ َ ٰﻰﺕ‪،1‬‬ ‫ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔَ ﺗَﺴْﻤِ ﻴَﺔَ ْﺍﻷ ُ ْﻧﺜَﻰ‬

‫‪ (1‬ﻗَﺎﺩَ‪ ،‬ﻗَﻴﺪَ‪ ،‬ﻗَﺪ َْﺭ ♦ ﻡ‪ (1‬ﻳﺸﻴﺮ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺪﺱ ﺇﻟﻰ ﺭﺅﻳﺎ ﷲ ﻓﻲ ﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﺧﺮﻭﺝ ﻓﺼﻞ ‪ 24‬ﻭ‪34‬؛ ﻣﻠﻮﻙ ﺍﻷﻭﻝ ‪13-9 :19‬؛ ﺃﺷﻌﻴﺎ ﻓﺼﻞ ‪6‬؛ ﺣﺰﻗﻴﺎﻝ ﻓﺼﻞ ‪1‬؛ ﻣﺘﻰ ‪:17‬‬ ‫‪1‬‬

‫‪8-2‬؛ ﻟﻮﻗﺎ ‪36-28 :9‬؛ ﻛﻮﺭﻧﺜﻮﺱ ﺍﻟﺜﺎﻧﻴﺔ ‪4 :12‬؛ ﺑﻄﺮﺱ ﺍﻟﺜﺎﻧﻴﺔ ‪ ♦ 18-16 :1‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓﻜﺎﻥ ]ﻣﻘﺪﺍﺭ ﻣﺴﺎﻓﺔ ﻗﺮﺑﻪ ﻣﺜﻞ[ ﻗﺎﺏ ﻗﻮﺳﻴﻦ )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪،2‬‬
‫ﺳﻴ ِْﻦ ﺃ َ ْﻭ ﺃ َ ْﺩﻧ َٰﻰ ﻣﻦ ﺫﻟﻚ‬ ‫َﺎﺏ ﻗﺪﺭ ﻗ َْﻮ َ‬ ‫ﺹ ‪ .(171‬ﻭﻛﺎﻥ ﻳﺠﺐ ﺍﻥ ﻳﻘﻮﻝ‪ :‬ﻓَ َﻜﺎﻥَ ﻣﻘﺪﺍﺭ ﻣﺴﺎﻓﺔ ﻗَﺎﺑﻴﻦ ﻟﻘﻮﺱ ﺃ َ ْﻭ ﺃَ ْﺩﻧَﻰ ﺕ‪ (2‬ﺣﻴﺮﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻤﻔﺴﺮﻳﻦ‪ .‬ﻭﻗﺪ ﻓﺴﺮ ﺍﻟﺠﻼﻟﻴﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﻓَ َﻜﺎﻥَ ﻣﻨﻪ ﻗ َ‬
‫ﺣﺘﻰ ﺃﻓﺎﻕ ﻭﺳﻜﻦ ﺭﻭﻋﻪ )‪ ،(http://goo.gl/aMSNKY‬ﻭﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﺛﻢ ﻗﺮﺏ ﺟﺒﺮﻳﻞ ﻣﻨﻪ‪ ،‬ﻓﺰﺍﺩ ﻓﻲ ﺍﻟﻘﺮﺏ‪ ،‬ﻓﻜﺎﻥ ﺩُﻧُ ﱡﻮﻩ ﻗﺪﺭ ﻗﻮﺳﻴﻦ‪ ،‬ﺑﻞ ﺃﺩﻧﻰ ﻣﻦ ﺫﻟﻚ‬
‫)‪ .(http://goo.gl/aLZm7x‬ﻭﻓﺴﺮﺕ ﺃﻳﻀًﺎ ﺑﻤﻌﻨﻰ ﻗﺪﺭ ﺫﺭﺍﻋﻴﻦ )ﺍﻟﻄﺒﺮﻱ ‪ .(http://goo.gl/NYLPO8‬ﻭﻗﺪ ﻓﻬﻢ ﺍﻟﻘﻮﺱ ﻛﺄﺩﺍﺓ ﻟﻠﻘﻴﺎﺱ ﻣﺜﻠﻪ ﻣﺜﻞ ﺍﻟﺮﻣﺢ ﻭﺍﻟﺬﺭﺍﻉ ﻭﺍﻟﺸﺒﺮ ﻭﺍﻟﻔﺘﺮ‬
‫ﻭﺍﻹﺻﺒﻊ )ﺍﻟﺤﻠﺒﻲ ‪ .(http://goo.gl/PygGlP‬ﻭﻓﻬﻢ ﻗﺎﺏ ﺍﻟﻘﻮﺱ ﻣﺎ ﺑﻴﻦ ﺍﻟﻤﻘﺒﺾ ﻭﺍﻟﺴﻴﺔ )ﺃﻱ ﺍﻟﻄﺮﻑ ﺍﻟﻤﻌﻄﻮﻑ ﻣﻦ ﺍﻟﻘﻮﺱ( ﻓﻠﻜﻞ ﻗﻮﺱ ﻗﺎﺑﺎﻥ )ﻣﻘﺎﻳﻴﺲ ﺍﻟﻠﻐﺔ ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‬
‫‪ .(http://goo.gl/CIQfQX‬ﻓﺘﻜﻮﻥ ﺍﻵﻳﺔ ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻬﺎ‪ :‬ﻓﻜﺎﻥ ﻗﺎﺑﻲ ﻗﻮﺱ ﺃﻭ ﺃﺩﻧﻲ‪ ،‬ﺃﻱ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﺑﻘﺪﺭ ﺍﻟﻤﺴﺎﻓﺔ ﺍﻟﺘﻲ ﺗﻔﺼﻞ ﺑﻴﻦ ﻁﺮﻓﻲ ﺍﻟﻘﻮﺱ‪.‬‬
‫ﺏ ‪ْ (2‬ﺍﻟﻔُ َﻮﺍﺩُ‪.‬‬ ‫‪َ (1‬ﻛﺬﱠ َ‬ ‫‪2‬‬

‫ﺎﺭﻭﻧَﻪ ُ‪ :‬ﺗﺸﻜﻮﻥ ﻭﺗﺠﺎﺩﻟﻮﻥ‪.‬‬ ‫ﻤْﺮﻭﻧَﻪُ ♦ ﺕ‪ (1‬ﺃَﻓَﺘ ُ َﻤ ُ‬ ‫‪ (1‬ﺃَﻓَﺘَﻤْ ُﺮﻭﻧَﻪُ‪ ،‬ﺃَﻓَﺘ ُ ُ‬ ‫‪3‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﻟَﻘَ ْﺪ َﺭﺁَﻩُ ]ﻭﻗﺖ[ ﻧ َْﺰﻟَﺔ ﺃ ُ ْﺧ َﺮﻯ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،27‬ﺹ ‪.(http://goo.gl/ctc3Uh 100‬‬ ‫‪4‬‬

‫ﺕ‪ (1‬ﺍﻟﺴﺪﺭ‪ :‬ﺟﻤﻊ ﺳﺪﺭﺓ‪ ،‬ﺷﺠﺮ ﺍﻟﻨﺒﻖ‪ ،‬ﻭﻫﻮ ﺷﺠﺮ ﺷﺎﺋﻚ ﻭﻓﻲ ﺛﻤﺮﻩ ﺣﻼﻭﺓ‪.‬‬ ‫‪5‬‬

‫ﺎﻭﻯ‪.‬‬ ‫‪َ (1‬ﺟﻨﱠﻪُ ‪ْ (2‬ﺍﻟ َﻤ َ‬

‫‪6‬‬

‫َﻬﺮ ﺗ ُ ْﻌﻄﻲ‬ ‫ﺸﺮﺓ َ َﻣ ﱠﺮﺓ‪ ،‬ﻓﻲ ُﻛ ِّﻞ ﺷ ٍ‬ ‫ﺷ َﺠ َﺮﺓ ُ َﺣﻴﺎﺓٍ ﺗُﺜﻤِ ُﺮ ﺍﺛﻨَﺘ َﻲ َﻋ َ‬ ‫ﻬﺮ َ‬ ‫ﺳﻂِ ﺍﻟﺴﱠﺎ َﺣ ِﺔ ﻭﺑَﻴﻦَ ﺷُﻌﺒَﺘَﻲ ِ ﺍﻟﻨﱠ ِ‬ ‫ﺮﺵ ﷲِ ﻭﺍﻟ َﺤ َﻤﻞ‪ .‬ﻭﻓﻲ َﻭ َ‬ ‫َﻬﺮ ﻣﺎءِ ﺍﻟ َﺤﻴﺎﺓِ َﺑ ﱠﺮﺍﻗًﺎ ﻛﺎﻟﺒِﻠﱠﻮﺭ‪ ،‬ﻳَﻨ َﺒﺜِﻖُ ﻣِﻦ َﻋ ِ‬ ‫ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﺃ َ َ‬
‫ِﻲ ﺍﻟ َﻤﻼﻙُ ﻧ َ‬ ‫ﻧ‬ ‫ﺭﺍ‬ ‫‪7‬‬

‫ﺸ َﺠ َﺮ ِﺓ ِﻟﺸِﻔﺎ ِء ﺍﻷ َﻣﻢ« )ﺭﺅﻳﺎ ‪ .(2-1 :22‬ﻭﻳﺬﻛﺮ ﺍﺧﻨﻮﺥ ﺷﺠﺮﺓ ﻓﻲ ﺍﻟﺠﻨﺔ ﺇﺫ ﻳﻘﻮﻝ ﺍﻧﻪ ﺭﺃﻯ ﻓﻲ ﺍﻟﺠﻨﺔ ﺳﺒﻊ ﺟﺒﺎﻝ ﻭﻓﻲ ﻭﺳﻄﻬﺎ ﺍﻟﺠﺒﻞ ﺍﻟﺴﺎﺑﻊ ﺍﻷﻛﺜﺮ ﺍﺭﺗﻔﺎﻋﺎ ﻣﺤﺎﻁ‬ ‫ﻭﻭ َﺭ ُﻕ ﺍﻟ ﱠ‬ ‫ﺛ َ َﻤ َﺮﻫﺎ‪َ ،‬‬
‫ﺑﺎﻷﺷﺠﺎﺭ ﻭﻣﻦ ﺑﻴﻨﻬﺎ ﺷﺠﺮﺓ ﻟﻢ ﻳﻜﻦ ﻗﺪ ﺷﻤﻢ ﺭﺍﺋﺤﺘﻬﺎ ﺍﺑﺪًﺍ ﻭﻣﺨﺘﻠﻔﺔ ﻋﻦ ﺑﺎﻗﻲ ﺍﻟﺸﺠﺮ ﻭﻟﻬﺎ ﺛﻤﺎﺭ ﺗﺸﺒﻪ ﻋﻨﺎﻗﻴﺪ ﺍﻟﺒﻠﺢ‪ ،‬ﻭﻻ ﻳﺤﻖ ﻟﺒﺸﺮ ﺃﻥ ﻳﻤﺴﻬﺎ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﺤﺴﺎﺏ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺳﻴﺸﻬﺪ ﺍﻟﻌﻘﺎﺏ‬
‫ﺍﻟﻌﺎﻡ ﻭﺍﻟﻨﻬﺎﻳﺔ ﺍﻷﺧﻴﺮﺓ‪ .‬ﻭﻋﻨﺪ ﺫﺍﻙ ﺳﺘﻌﻄﻰ ﺛﻤﺎﺭﻫﺎ ﻟﻸﺑﺮﺍﺭ ﻭﺍﻟﻘﺪﻳﺴﻴﻦ ﻭﺳﺘﺰﺭﻉ ﻣﻦ ﺟﺪﻳﺪ ﻓﻲ ﻣﻮﻗﻊ ﻣﻘﺪﺱ ﻗﺮﺏ ﻣﻨﺰﻝ ﷲ )ﺍﺧﻨﻮﺥ ﺍﻟﻔﺼﻞ ‪ 24‬ﻭ‪.(25‬‬
‫ﺍﻟﻼﺕِ‪.‬‬ ‫ﺍﻟﻼﻩ‪ ،‬ﱠ‬ ‫ﺍﻟﻼﺕﱠ ‪ ،‬ﱠ‬ ‫‪ (1‬ﱠ‬ ‫‪8‬‬

‫‪َ (1‬ﻭ َﻣﻨَﺎ َءﺓ َ‪َ ،‬ﻭ َﻣﻨَﺎﻩ ♦ ﺕ‪ (1‬ﺍﻟﻼﺕ ﻭﻣﻨﺎﺓ ﻭﺍﻟﻌﺰﻯ ﺛﻼﺙ ﺁﻟﻬﺎﺕ ﻋﺒﺪﻫﺎ ﺍﻟﻌﺮﺏ ♦ ﻡ‪ (1‬ﻳﺮﻯ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﺍﻟﻼﺕ ﻭﺍﻟﻌﺰﻯ ﻭﻣﻨﺎﺓ ﻣﺴﺘﻮﺣﺎﺓ ﻣﻦ ﺃﺳﻄﻮﺭﺓ ﺭﻭﻣﺎﻧﻴﺔ ﻟﺜﻼﺙ ﺁﻟﻬﺎﺕ ﺧﻮﺍﺕ‬ ‫‪9‬‬

‫‪ Nona, Decima, Morta‬ﻭﻓﻲ ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ‪ Clotho, Lachésis, Atropos‬ﻳﺤﺮﺳﻦ ﻣﺼﻴﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ ﺍﻟﻮﻻﺓ ﺇﻟﻰ ﺍﻟﻤﻮﺕ )ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ ‪ ♦ (36‬ﻥ‪ (1‬ﻛﺘﺐ‬
‫ﺿ ﱠﻞ‬‫ﺍﻟﻄﺒﺮﻱ ﻣﻌﻠﻘًﺎ ﻋﻠﻰ ﺍﻵﻳﺔ ‪ :52 :22\103‬ﺟﻠﺲ ﺍﻟﻨﺒﻲ ﻓﻲ ﻧﺎﺩ ﻣﻦ ﺃﻧﺪﻳﺔ ﻗﺮﻳﺶ ﻛﺜﻴﺮ ﺃﻫﻠﻪ‪ ،‬ﻓﺘﻤﻨﻰ ﻳﻮﻣﺌﺬ ﺃﻥ ﻻ ﻳﺄﺗﻴﻪ ﻣﻦ ﷲ ﺷﻲء ﻓﻴﻨﻔﺮﻭﺍ ﻋﻨﻪ‪ ،‬ﻓﻨﺰﻟﺖ ﻋﻠﻴﻪ‪َ » :‬ﻭﺍﻟﻨﱠﺠْ ِﻢ ﺇِﺫَﺍ ﻫ ََﻮﻯ‪َ .‬ﻣﺎ َ‬
‫ﺍﻟﻼﺕَ َﻭ ْﺍﻟﻌُ ﱠﺰﻯ‪َ .‬ﻭ َﻣﻨَﺎﺓ َ ﺍﻟﺜﱠﺎ ِﻟﺜَﺔَ ْﺍﻷ ُ ْﺧ َﺮﻯ« )‪ (20-19 :53\23‬ﺃﻟﻘﻰ ﻋﻠﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻛﻠﻤﺘﻴﻦ‪» :‬ﺗﻠﻚ ﺍﻟﻐﺮﺍﻧﻘﺔ‬ ‫ﺻﺎﺣِ ﺒُ ُﻜ ْﻢ َﻭ َﻣﺎ ﻏ ََﻮﻯ« )‪ .(2-1 :53\23‬ﻓﻘﺮﺃﻫﺎ ﺍﻟﻨﺒﻲ‪ ،‬ﺣﺘﻰ ﺇﺫﺍ ﺑﻠﻎ‪» :‬ﺃَﻓ ََﺮﺃ َ ْﻳﺘ ُ ُﻢ ﱠ‬ ‫َ‬
‫‹ِ ﻭﻗُ ْﻠﺖُ‬ ‫ﺍﻟﻌُﻠَﻰ‪ ،‬ﻭﺇﻥ ﺷﻔﺎﻋﺘﻬﻦّ ﻟﺘُﺮْ َﺟﻰ«‪ .‬ﻓﻠﻤﺎ ﺃﻣﺴﻰ ﺃﺗﺎﻩ ﺟﺒﺮﺍﺋﻴﻞ ﻓﻌﺮﺽ ﻋﻠﻴﻪ ﺍﻟﺴﻮﺭﺓ ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﻜﻠﻤﺘﻴﻦ ﺍﻟﻠﺘﻴﻦ ﺃﻟﻘﻰ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻴﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺟﺌﺘﻚ ﺑﻬﺎﺗﻴﻦ ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ‪» :‬ﺍ ْﻓﺘ ََﺮﻳْﺖُ َﻋﻠﻰ ﱠ‬
‫‹ُ‬ ‫‹ُ َﻣﺎ ﻳ ُْﻠﻘِﻲ ﺍﻟ ﱠﺸ ْﻴ َ‬
‫ﻄﺎﻥُ ﺛ ُ ﱠﻢ ﻳُ ْﺤ ِﻜ ُﻢ ﱠ‬ ‫ﻄﺎﻥُ ﻓِﻲ ﺃ ُ ْﻣﻨِﻴﱠﺘِ ِﻪ ﻓَﻴَ ْﻨ َ‬
‫ﺴ ُﺦ ﱠ‬ ‫ﻲ ٍ ﺇِ ﱠﻻ ﺇِﺫَﺍ ﺗ َ َﻤﻨﱠﻰ ﺃَ ْﻟﻘَﻰ ﺍﻟ ﱠ‬
‫ﺸ ْﻴ َ‬ ‫ﺳ ْﻠﻨَﺎ ﻣِ ﻦْ ﻗَ ْﺒﻠِﻚَ ﻣِ ﻦْ َﺭﺳُﻮ ٍﻝ َﻭ َﻻ ﻧَﺒِ ّ‬ ‫‹ ﻣﺎ ﻟَ ْﻢ ﻳَﻘُﻞْ «‪ .‬ﻓﻤﺎ ﺯﺍﻝ ﻣﻐﻤﻮ ًﻣﺎ ﻣﻬﻤﻮ ًﻣﺎ ﺣﺘﻰ ﻧﺰﻟﺖ ﻋﻠﻴﻪ‪َ » :‬ﻭ َﻣﺎ ﺃَﺭْ َ‬ ‫َﻋﻠﻰ ﱠ ِ‬
‫‹ُ َﻋﻠِﻴ ٌﻢ َﺣﻜِﻴ ٌﻢ« )‪.(52 :22\103‬‬ ‫ﺁَﻳَﺎﺗِ ِﻪ َﻭ ﱠ‬
‫ﺑﺪﻻ ﻣﻦ ﻛﻠﻤﺔ ﺟﺎﺋﺮﺓ ﻫﻮ ﺍﻳﺜﺎﺭ ﺍﻏﺮﺏ ﺍﻟﻠﻔﻈﻴﻦ‪ ،‬ﻣﻤﺎ ﻳﻌﺘﺒﺮ ﻋﻴﺒًﺎ‪.‬‬ ‫ﺿﻴﺰَ ﻯ‪ :‬ﺟﺎﺋﺮﺓ‪ .‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺔ ﺿﻴﺰﻯ ً‬ ‫ﺿﻴْﺰَ ﻯ ♦ ﺕ‪ِ (1‬‬ ‫ﺿﺌْﺰَ ﻯ‪َ ،‬‬ ‫‪ِ (1‬‬ ‫‪10‬‬

‫ﺳ ﱠﻤ ْﻴﺘ ُ ُﻤﻮﻫَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻳَﺘﱠﺒِﻌُﻮ َﻥ‬ ‫ﻄ ٍﻦ« ﻭﻣﺎ ﺷﺎﺑﻬﻬﺎ‪ :‬ﺣﺠﺔ ﻭﺑﺮﻫﺎﻥ ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺨﺎﻁﺐ » َ‬ ‫ٱ˜ُ ﺑِ َﻬﺎ ِﻣﻦ ﺳ ُۡﻠ ٰ َ‬ ‫ﺎﻥ ‪ (2‬ﺗَﺘﱠﺒِﻌُﻮﻥَ ♦ ﺕ‪ (1‬ﻛﻠﻤﺔ ﺳﻠﻄﺎﻥ ﻓﻲ ﻋﺒﺎﺭﺓ » ﱠﻣﺎٓ ﺃَﻧﺰَ َﻝ ﱠ‬ ‫ﻄ ٍ‬ ‫ﺳﻠُ َ‬ ‫‪ُ (1‬‬ ‫‪11‬‬

‫‪َ ...‬ﺟﺎ َءﻫُ ْﻢ ﻣِ ْﻦ َﺭﺑِّ ِﻬ ُﻢ« ﻭﻗﺪ ﺻﺤﺤﺖ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ :‬ﺗَﺘﱠﺒِﻌُﻮﻥَ ‪.‬‬
‫ﻭﺍﻵَﺧِ َﺮﺓُ‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ ﺍﻵﻳﺔ ‪» 70 :28\49‬ﻟَﻪُ ْﺍﻟ َﺤ ْﻤﺪُ ﻓِﻲ ْﺍﻷُﻭﻟَﻰ َﻭ ْﺍﻵَﺧِ َﺮﺓِ«‪.‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ‪ :‬ﻓَﻠِﻠﱠ ِﻪ ْﺍﻷُﻭﻟَﻰ ْ‬ ‫‪12‬‬

‫ﺷﻔَﺎ َﻋﺘُﻪُ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻔﺮﺩ » َﻭ َﻛ ْﻢ ﻣِ ْﻦ َﻣﻠَﻚٍ « ﺇﻟﻰ ﺍﻟﺠﻤﻊ » َ‬

‫ﺷﻔَﺎ َﻋﺘ ُ ُﻬ ْﻢ«‪.‬‬ ‫ﺷﻔَﺎ َﻋﺎﺗ ُ ُﻬ ْﻢ‪َ ،‬‬ ‫‪َ (1‬‬ ‫‪13‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﺠﻤﻊ » ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔَ« ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ »ﺗَﺴْﻤِ ﻴَﺔَ ْﺍﻷ ُ ْﻧﺜَﻰ«‪.‬‬ ‫‪14‬‬

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 ‫‪@ŞåÄ‬‬
‫‪K Ûa@bKÛg@flæìŽÈjč nŞ ífl @æg@_áÜčÇ@åčß@éči@áŽèÛ @bflßëfl‬‬ ‫َﻭ َﻣﺎ ﻟَ ُﻬﻢ ﺑِِۦﻪ‪ 1‬ﻣِ ۡﻦ ﻋ ِۡﻠ ٍﻢ‪ِ .‬ﺇﻥ ﻳَﺘ ﱠ ِﺒﻌُﻮﻥَ ‪ِ 2‬ﺇ ﱠﻻ‬ ‫َﻭ َﻣﺎ ﻟَ ُﻬ ْﻢ ﺑِ ِﻪ ﻣِ ْﻦ ﻋ ِْﻠ ٍﻢ ِﺇ ْﻥ ﻳَﺘ ﱠ ِﺒﻌُﻮ َﻥ ِﺇ ﱠﻻ‬ ‫‪1‬‬
‫ﻡ‪28 :53\23‬‬
‫ٱﻟﻈ ﱠﻦ َﻻ ﻳ ُۡﻐﻨِﻲ ﻣِ ﻦَ ۡٱﻟ َﺤ ّ ِ‬ ‫ﺍﻟﻈ ﱠﻦ َﻻ ﻳُ ْﻐﻨِﻲ ﻣِ ﻦَ ْﺍﻟ َﺤ ِّ‬
‫ﱠ ‪3‬‬ ‫ﱠ‬ ‫ﺍﻟﻈ ﱠﻦ َﻭ ِﺇ ﱠﻥ ﱠ‬‫ﱠ‬
‫¨‪@ @bîfl’@ğÕ‬‬ ‫‪ a@flåßč @ïčäÌŽí@bÛ@ŞåÄ‬‬‫ﻖ ﺷ َۡﻴﺎ‪K Ûa@Şægëfl .‬‬ ‫ٱﻟﻈ ﱠﻦ‪َ .‬ﻭ ِﺇ ﱠﻥ‬ ‫ﻖ‬
‫ﺷ ْﻴﺌًﺎ‬ ‫َ‬
‫‹‪@áÛëfl @bflã‬‬ ‫‪ ×čˆ@åflÇ@óKÛìflmfl @åŞß@åflÇ@‹ÇdÏ‬‬ ‫‬ ‫ﺕ‪1‬‬
‫ﻋﻦ ﺫ ِۡﻛ ِﺮﻧَﺎ‬ ‫ﻋﻦ ﱠﻣﻦ ﺗ ََﻮﻟﱠ ٰﻰ َ‬ ‫ﺽ َ‬ ‫]ﻓَﺄ َ ۡﻋ ِﺮ ۡ‬ ‫ﻋ ْﻦ ِﺫ ْﻛ ِﺮﻧَﺎ َﻭﻟ ْﻢَ‬ ‫ﱠ‬
‫ﻋﻦ َﻣﻦ ﺗ ََﻮﻟﻰ َ‬ ‫ْ‬ ‫ْ‬ ‫ﺽ َ‬ ‫ﻓَﺄﻋ ِْﺮ ْ‬ ‫َ‬ ‫‪2‬‬
‫ﻡ‪29 :53\23‬‬
‫¨‪@ @bflîãş‡Ûa@ñìflî‬‬ ‫‪ a@bKÛg@†‹íŽ‬‬ ‫ۡ ﻥ‪1‬‬
‫َﻭﻟَﻢۡ ﻳ ُِﺮ ۡﺩ ﺇِﻻ ٱﻟ َﺤﻴَ ٰﻮﺓ َ ٱﻟﺪﱡﻧﻴَﺎ ‪[.‬‬ ‫ۡ‬ ‫ﱠ‬ ‫ﻳ ُِﺮﺩْ ﺇِ ﱠﻻ ﺍﻟْ َﺤﻴَﺎﺓ َ ﺍﻟﺪﱡﻧﻴَﺎْ‬
‫‪@flìçŽ @ÙiŞ Š‬‬ ‫ˆ‪fl @Şæg@áÜčÈÛa@flåßğ @áŽèÌŽ Ü jflß@ÙÛč‬‬ ‫‪fl‬‬ ‫ٰﺫَﻟِﻚَ َﻣ ۡﺒﻠَﻐُ ُﻬﻢ ِ ّﻣﻦَ ۡٱﻟﻌ ِۡﻠ ِﻢ‪ .‬ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻫ َُﻮ ﺃ َ ۡﻋﻠ ُﻢَ‬ ‫ﺫَﻟِﻚَ َﻣ ْﺒﻠَﻐُ ُﻬ ْﻢ ﻣِﻦَ ْﺍﻟﻌ ِْﻠ ِﻢ ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻫ َُﻮ ﺃ َ ْﻋﻠَ ُﻢ‬ ‫‪3‬‬
‫ﻡ‪30 :53\23‬‬
‫Ž‪@åàfl ič @ŽáÜ Çc@flìçŽ ëfl @éčÜîčj‬‬ ‫‪fl @åflÇ@ŞÝš‬‬ ‫‪fl @åflàič @ŽáÜ Çc‬‬ ‫ﺳﺒِﻴ ِﻠِۦﻪ‪َ ،‬ﻭﻫ َُﻮ ﺃ َ ۡﻋﻠَ ُﻢ ﺑِ َﻤ ِﻦ‬ ‫ﻋﻦ َ‬ ‫ﺿ ﱠﻞ َ‬ ‫ﺑِ َﻤﻦ َ‬ ‫ﻋﻠَ ُﻢ ﺑِ َﻤ ِﻦ‬‫ﺳﺒِﻴ ِﻠ ِﻪ َﻭﻫ َُﻮ ﺃ َ ْ‬ ‫ﻋ ْﻦ َ‬ ‫ﺿ ﱠﻞ َ‬ ‫ﺑِ َﻤ ْﻦ َ‬
‫‪@ @ôfl‡nfl ça‬‬ ‫ٱﻫﺘَﺪ َٰﻯﺕ‪.1‬‬ ‫ۡ‬ ‫ﺍ ْﻫﺘَﺪ َﻯ‬
‫ ‪@Šþa@ïčÏ@bflßëfl @čpìflàfl‬‬ ‫‪Ş Ûa@ïčÏ@bflß@čéÜK Ûčëfl‬‬ ‫ﺽ[‪.‬‬ ‫َ‬ ‫ۡ‬
‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ٱﻷ ۡﺭ ِ‬ ‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬ ‫]ﻭ ِ ﱠ¡ِ َﻣﺎ ﻓِﻲ ٱﻟ ﱠ‬ ‫َ‬ ‫ﺽ‬ ‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫َﻭ ِ ﱠ¡ِ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠ‬ ‫‪4‬‬
‫ﻡ‪31 :53\23‬‬
‫ﺳـ·ﻮﺍْ ]‪[...‬ﺕ‪ 2‬ﺑِ َﻤﺎ‬ ‫ﻱ ٱﻟﱠﺬِﻳ َﻦ ﺃ َ ٰ َٓ‬ ‫ﺰ‬
‫ِ‬ ‫ﺠ‬ ‫ۡ‬ ‫ِﻟﻴَ‬ ‫ﻋ ِﻤﻠُﻮﺍ‬‫ﺳﺎﺅُﻭﺍ ﺑِ َﻤﺎ َ‬ ‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ﺃ َ َ‬ ‫ﺠْﺰ َ‬
‫ِﻟﻴَ ِ‬
‫ﺕ‪1‬‬
‫‪@flð‬‬ ‫‪ vflíëfl @(aìÜàč Ç‬‬ ‫‪fl @bflàič @(aì€flŽc @flåíč‰ÛKa@flð‬‬ ‫‪ vflîÛč‬‬ ‫َ‬
‫‪@ @ófl䏨bči@(aìŽä‬‬ ‫‪fl yc@flåíč‰ÛKa‬‬ ‫ﻱ‪ 1‬ٱﻟﱠﺬِﻳﻦَ ﺃ َ ۡﺣﺴَﻨُﻮﺍْ‬ ‫َ ِ َ‬‫ﺰ‬ ‫ﺠ‬ ‫ۡ‬ ‫ﻳ‬
‫َ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ْ‬ ‫ﺍ‬‫ﻮ‬ ‫ُ‬ ‫ﻠ‬ ‫ﻤِ‬ ‫ﻋ‬ ‫َ‬ ‫ﺴﻨَﻰ‬ ‫ﺴﻨُﻮﺍ ﺑِ ْﺎﻟ ُﺤ ْ‬ ‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ﺃ َ ْﺣ َ‬ ‫َﻭﻳَﺠ ِ َ‬
‫ْﺰ‬
‫ﺑِ ۡﭑﻟ ُﺤﺴۡ ﻨَﻰ‪،‬‬
‫‪@fl”y‬‬ ‫× ‪č ìflÐ Ûaflë@áq⁄a@fl‹÷č jfl‬‬ ‫‪ @flæìŽjäč nfl vflí@flåíč‰ÛKa‬‬ ‫ﺶ‪ِ ،‬ﺇ ﱠﻻ‬ ‫ٱﻹ ۡﺛ ِﻢ َﻭٱﻟﻔ ٰ ََﻮﺣِ َ‬ ‫ۡ‬ ‫‪1‬‬ ‫ٓ‬
‫ٱﻟﱠﺬِﻳﻦَ ﻳَ ۡﺠﺘَﻨِﺒُﻮ َﻥ َﻛ ٰﺒَﺌ َِﺮ ۡ ِ‬ ‫ﺶ‬‫ﺍﻹﺛْ ِﻢ َﻭ ْﺍﻟﻔ ََﻮﺍﺣِ َ‬ ‫ﱠﺍﻟﺬِﻳ َﻦ ﻳَﺠْ ﺘَﻨِﺒُﻮﻥَ َﻛﺒَﺎﺋ َِﺮ ْ ِ‬
‫‪5‬‬
‫ﻫـ‪32 :53\23‬‬
‫‹‪@ŽáÜ Çc@flìçŽ @čñ‬‬
‫Ž‪fl Ðč ̾a@ŽÉ‬‬‫‪č ëfl @ÙiŞ Š‬‬ ‫‪fl @Şæg@fláàfl ÜK Ûa@bKÛg‬‬ ‫ٱﻟﻠﱠ َﻤ َﻢ‪ِ .‬ﺇ ﱠﻥ َﺭﺑﱠﻚَ ٰ َﻭ ِﺳ ُﻊ ۡٱﻟ َﻤ ۡﻐﻔ َِﺮﺓِ‪ .‬ﻫ َُﻮ ﺃ َ ۡﻋﻠَ ُﻢ‬ ‫ِﺇ ﱠﻻ ﺍﻟﻠﱠ َﻤ َﻢ ِﺇ ﱠﻥ َﺭﺑﱠﻚَ َﻭﺍ ِﺳ ُﻊ ْﺍﻟ َﻤ ْﻐﻔ َِﺮﺓِ ﻫ َُﻮ‬
‫“‪@ˆgëfl @Šþa@flåßğ @á×d‬‬ ‫‪fl ãc@ˆg@áØič‬‬ ‫ﺽ‪َ ،‬ﻭ ِﺇ ۡﺫ ﺃ َﻧﺘُﻢۡ ﺃ َ ِﺟﻨﱠ ‪ٞ‬ﺔ‬ ‫ِﺑ ُﻜﻢۡ ِﺇ ۡﺫ ﺃَﻧﺸَﺄ َ ُﻛﻢ ِ ّﻣﻦَ ۡٱﻷ َ ۡﺭ ِ‬ ‫ﺽ َﻭ ِﺇﺫْ‬ ‫ﺸﺄ َ ُﻛ ْﻢ ﻣِ ﻦَ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺃ َ ْﻋﻠَ ُﻢ ِﺑ ُﻜ ْﻢ ِﺇﺫْ ﺃ َ ْﻧ َ‬
‫ﺴﻜﻢۡ ‪~ .‬‬ ‫ُ‬ ‫ﻮﻥ ﺃ ُ ﱠﻣ ٰ َﻬﺘِ ُﻜﻢۡ ‪ .‬ﻓَ َﻼ ﺗ ﻛ ٓﻮﺍ ﺃﻧﻔ َ‬
‫ُ‬ ‫َ‬ ‫ْ‬ ‫ﱡ‬ ‫ﺰَ‬ ‫ُ‬ ‫ﻄ ِ‬ ‫ﻓِﻲ ﺑُ ُ‬ ‫ﱡ‬ ‫ﺰَ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﻮﻥ ﺃ ﱠﻣ َﻬﺎﺗِﻜ ْﻢ ﻓﻼ ﺗ ﻛﻮﺍ‬ ‫ُ‬ ‫ﺃ َ ْﻧﺘ ُ ْﻢ ﺃ َ ِﺟﻨﱠﺔ ٌ ﻓِﻲ ﺑُﻄ ِ‬
‫ُ‬
‫‪2‬‬
‫‪@bÜÏ‬‬
‫‪ @áØnč èfl ߪ c@æìİiŽ @ïčÏ@òŞäu‬‬ ‫‪č c @áŽnãc‬‬
‫‪@ @óÔmŞ a@åàfl ič @ŽáÜ Çc@flìçŽ @áØ‬‬ ‫×‪fl Ð ãc@(aìs‬‬ ‫‪fl mŽ‬‬ ‫ﻫ َُﻮ ﺃ َ ۡﻋﻠ ُﻢ ﺑِ َﻤ ِﻦ ٱﺗﻘ ٰ ٓﻰ ‪.‬‬
‫ﱠ ﺱ‪1‬‬
‫َ‬ ‫َ‬ ‫ﺴ ُﻜ ْﻢ ﻫ َُﻮ ﺃ َ ْﻋﻠَ ُﻢ ﺑِ َﻤ ِﻦ ﺍﺗﻘﻰ‬
‫َ‬ ‫ﱠ‬ ‫ﺃ َ ْﻧﻔُ َ‬
‫‪@ @óKÛìflmfl @ðč‰ÛKa@floífl‹Ï‬‬ ‫‪ c‬‬ ‫]‪ [---‬ﺃَﻓَ َﺮ َء ۡﻳﺖَ ٱﻟﱠﺬِﻱ ﺗ ََﻮﻟ ٰﻰ ]‪، [...‬‬
‫ﺕ‪1‬‬ ‫ﱠ ﺱ‪1‬‬
‫ﺃَﻓَ َﺮﺃَﻳْﺖَ ﺍﻟﺬِﻱ ﺗ ََﻮﻟﻰ‬
‫ﱠ‬ ‫ﱠ‬ ‫‪6‬‬
‫ﻡ‪33 :53\23‬‬
‫‪@ @ôfl‡×cëfl @ýîčÜÓ‬‬ ‫‪ @óİÇcëfl‬‬ ‫ﻄ ٰﻰ ﻗَﻠ ِٗﻴﻼ َﻭﺃ َ ۡﻛﺪ ٰ َٓﻯﺕ‪1‬؟‬ ‫َﻭﺃ َ ۡﻋ َ‬ ‫ِﻴﻼ َﻭﺃ َ ْﻛﺪَﻯ‬ ‫ﻄﻰ ﻗَﻠ ً‬ ‫َﻭﺃَ ْﻋ َ‬ ‫‪7‬‬
‫ﻡ‪34 :53\23‬‬
‫‪@ @ôfl‹ífl @flìèŽÏ‬‬ ‫‡‪ @čkîflÌÛa@ŽáÜčÇ@Žê‬‬ ‫‪fl äčÇc‬‬ ‫ﻯ ]‪ [...‬؟‬
‫ﺕ‪1‬‬
‫ﺐ ﻓَ ُﻬ َﻮ ﻳَ َﺮ ٰ ٓ‬ ‫ۡ‬
‫ﺃَﻋِﻨﺪَﻩۥ ُ ﻋِﻠ ُﻢ ٱﻟﻐ َۡﻴ ِ‬ ‫ۡ‬ ‫ﺐ ﻓَ ُﻬ َﻮ ﻳَ َﺮﻯ‬ ‫ْ‬ ‫ْ‬
‫ﺃ َ ِﻋ ْﻨﺪَﻩ ُ ﻋِﻠ ُﻢ ﺍﻟﻐَ ْﻴ ِ‬ ‫‪8‬‬
‫ﻡ‪35 :53\23‬‬
‫‪@ @óflŽìŽß@čÑz‬‬ ‫–‪Ž‬‬ ‫‪Ž @ïčÏ@bflàič @dŞjäfl íŽ @áÛ@âc‬‬ ‫ﺳ ٰﻰ‪،‬‬ ‫ﺻﺤُﻒِ ُﻣﻮ َ‬
‫‪1‬‬
‫ﺃَﻡۡ ﻟَﻢۡ ﻳُﻨَﺒ ۡﱠﺄ ِﺑ َﻤﺎ ﻓِﻲ ُ‬ ‫ﺳﻰ‬ ‫ﺻﺤُﻒِ ُﻣﻮ َ‬ ‫ﺃ َ ْﻡ ﻟَ ْﻢ ﻳُﻨَﺒﱠﺄ ْ ِﺑ َﻤﺎ ﻓِﻲ ُ‬ ‫‪9‬‬
‫ﻡ‪36 :53\23‬‬
‫‹‪@ @óKÏëfl @ðč‰ÛKa@fláîčç‬‬ ‫‪fl igëfl‬‬ ‫ِﻴﻢ ٱﻟﱠﺬِﻱ َﻭﻓ ٰ ٓﻰ ]‪ [...‬؟‬
‫ﺕ‪1‬‬ ‫ﱠ ‪1‬‬
‫َﻭﺇِ ۡﺑ ٰ َﺮﻫ َ‬ ‫ِﻴﻢ ﺍﻟﱠﺬِﻱ َﻭﻓﱠﻰ‬ ‫َﻭﺇِﺑ َْﺮﺍﻫ َ‬
‫‪10‬‬
‫ﻡ‪37 :53\23‬‬
‫‪@ @ôfl‹‚c@flŠŒë@ñflŠŒ‬‬ ‫‪ aflë@ŽŠ‬‬ ‫‪ mfl @bKÛc‬‬ ‫ﺍﺯ َﺭ ‪ٞ‬ﺓ ِﻭ ۡﺯ َﺭ ﺃ ُ ۡﺧ َﺮ ٰﻯﻡ‪،1‬‬ ‫ﺃ َ ﱠﻻ ﺗ َِﺰ ُﺭ َ ِ‬
‫ﻭ‬ ‫ﺍﺯ َﺭﺓ ٌ ِﻭ ْﺯ َﺭ ﺃ ُ ْﺧ َﺮﻯ‬ ‫ﺃ َ ﱠﻻ ﺗ َِﺰ ُﺭ َ ِ‬
‫ﻭ‬ ‫‪11‬‬
‫ﻡ‪38 :53\23‬‬
‫ﺳ َﻌ ٰﻰﻥ‪،1‬‬ ‫ﺎ‬ ‫ﻣ‬ ‫]‪[...‬‬ ‫ﻻ‬ ‫ﱠ‬ ‫ﺲ ﻟۡ ِ َ ِ ِ‬
‫ﺇ‬ ‫ﻦ‬ ‫ٰ‬
‫ﺴ‬ ‫ﻧ‬ ‫ِﻺ‬ ‫َﻭﺃَﻥ ﻟﱠ ۡﻴ َ‬ ‫ﺳ َﻌﻰ‬
‫ْﺲ ﻟ ِ َ ِ ِ َ َ‬
‫ﺎ‬ ‫ﻣ‬ ‫ﻻ‬‫ﱠ‬ ‫ﺇ‬ ‫ﺎﻥ‬ ‫ﺴ‬ ‫ْ‬
‫ﻧ‬ ‫ِﻺ‬ ‫ْ‬ ‫َﻭﺃَ ْﻥ ﻟَﻴ َ‬ ‫ﻡ‪39 :53\23‬‬
‫ﺕ‪1‬‬
‫Ž‪@ @óflÈ‬‬ ‫‪fl @bflß@bKÛg@å‬‬
‫‪fl ãfiÛč@fl÷îKÛ@æcëfl‬‬ ‫َ َ‬
‫‪12‬‬

‫ﻑ ﻳ َُﺮ ٰﻯ ‪،‬‬ ‫ﺳ ۡﻮ َ‬ ‫ﺳﻌۡ ﻴَ ۥﻪ َ‬ ‫ُ‬ ‫َﻭﺃ َ ﱠﻥ َ‬ ‫ﻑ ﻳ َُﺮﻯ‬ ‫ﺳ ْﻮ َ‬ ‫ﺳ ْﻌﻴَﻪ َ‬ ‫ُ‬ ‫َﻭﺃَ ﱠﻥ َ‬ ‫ﻡ‪40 :53\23‬‬
‫‪@ @ôfl‹íŽ @flÒìflŽ@Žéîfl ÈflŽ@Şæc ëfl‬‬ ‫‪1‬ﻡ‪1‬‬ ‫‪13‬‬

‫§‪@ @óÏëþa@afl‬‬ ‫‪ a@ŽéíflvŽí@ŞáqŽ‬‬ ‫َ‬ ‫َ‬ ‫ۡ‬

‫ﺛ ُ ﱠﻢ ﻳ ُۡﺠﺰَ ﯨﻪ ُ ٱﻟ َﺠﺰَ ﺍ َء ٱﻷ ۡﻭﻓ ٰﻰ‪،‬‬
‫ٓ‬ ‫ۡ‬ ‫ٰ‬ ‫َ‬ ‫َ‬
‫ﺛ ُ ﱠﻢ ﻳُﺠْﺰَ ﺍﻩ ُ ﺍﻟ َﺠﺰَ ﺍ َء ﺍﻷ ْﻭﻓﻰ‬
‫ْ‬ ‫ْ‬ ‫ﻡ‪41 :53\23‬‬
‫‪@ @óflènfl ä¾a@Ùiğ Š‬‬ ‫‪fl @óÛg@Şæc ëfl‬‬ ‫َﻭﺃ َ ﱠﻥ‪ 1‬ﺇِﻟَ ٰﻰ َﺭﺑِّﻚَ ۡٱﻟ ُﻤﻨﺘ َ َﻬ ٰﻰ‪.‬‬ ‫َﻭﺃ َ ﱠﻥ ﺇِﻟَﻰ َﺭﺑِّﻚَ ْﺍﻟ ُﻤ ْﻨﺘ َ َﻬﻰ‬ ‫‪14‬‬
‫ﻡ‪42 :53\23‬‬
‫‪@ @óØicëfl @Ùz‬‬ ‫‪fl šc@flìçŽ @ŽéãŞ c ëfl‬‬ ‫ﺿ َﺤﻚَ َﻭﺃ َ ۡﺑﻜ َٰﻰ ‪.‬‬
‫ﺱ‪1‬‬
‫َﻭﺃَﻧﱠ ۥﻪ ُ‪ 1‬ﻫ َُﻮ ﺃ َ ۡ‬ ‫ﺿ َﺤﻚَ َﻭﺃ َ ْﺑﻜَﻰ‬ ‫َﻭﺃَﻧﱠﻪ ُ ﻫ َُﻮ ﺃ َ ْ‬ ‫‪15‬‬
‫ﻡ‪43 :53\23‬‬
‫‪@ @bflîycëfl @flpbflßc @flìçŽ @ŽéãŞ c ëfl‬‬ ‫َﻭﺃَﻧﱠ ۥﻪ ُ‪ 1‬ﻫ َُﻮ ﺃ َ َﻣﺎﺕَ َﻭﺃ ۡﺣﻴَﺎ‪.‬‬
‫َ‬ ‫َﻭﺃَﻧﱠﻪ ُ ﻫ َُﻮ ﺃ َ َﻣﺎﺕَ َﻭﺃ ْﺣﻴَﺎ‬
‫َ‬ ‫‪16‬‬
‫ﻡ‪44 :53\23‬‬
‫׋‪@ @óflrãþaflë@fl‬‬ ‫‪ ‰‬‬ ‫‪Ş Ûa@µu‬‬ ‫‚ ‪fl 몍Ûa@flÕÜ‬‬‫‪fl @ŽéãŞ c ëfl‬‬ ‫ُ‬ ‫ۡ‬
‫ٱﻟﺰ ۡﻭ َﺟ ۡﻴ ِﻦ ٱﻟﺬﱠﻛ ََﺮ َﻭٱﻷﻧﺜ َ ٰﻰ‪،‬‬ ‫َﻭﺃَﻧﱠ ۥﻪ ُ‪َ 1‬ﺧﻠَﻖَ ﱠ‬ ‫ُ‬
‫ﺍﻟﺰ ْﻭ َﺟﻴ ِْﻦ ﺍﻟﺬﱠﻛ ََﺮ َﻭ ْﺍﻷﻧْﺜَﻰ‬ ‫َﻭﺃَﻧﱠﻪ ُ َﺧﻠَﻖَ ﱠ‬ ‫‪17‬‬
‫ﻡ‪45 :53\23‬‬
‫‪@ @ófläàŽm@aflˆg@đòÐ İşã@åčß‬‬ ‫ﻣِ ﻦ ﻧﱡ ۡﻄﻔَ ٍﺔﺕ‪1‬ﻡ‪ِ 1‬ﺇﺫَﺍ ﺗُﻤۡ ﻨ َٰﻰ‪،‬‬ ‫ﻄﻔَ ٍﺔ ِﺇﺫَﺍ ﺗ ُ ْﻤﻨَﻰ‬ ‫ﻣِ ْﻦ ﻧُ ْ‬ ‫‪1‬‬
‫ﻡ‪46 :53\23‬‬

‫ﺍﻟﻈﻦﱠ ‪.‬‬‫ﻉ ﱠ‬ ‫‪ِ (1‬ﺑﻬﺎ ‪ (2‬ﺗَﺘ ﱠ ِﺒﻌُﻮﻥَ ‪ (3‬ﻋ ِْﻠ ٍﻢ ِﺇ ﱠﻻ ِﺇﺗِّﺒﺎ َ‬ ‫‪1‬‬

‫ﺽ َﻋ ْﻦ َﻣ ْﻦ ﺗ ََﻮﻟﱠﻰ َﻋ ْﻦ ِﺫ ْﻛ ِﺮﻧَﺎ‪ :‬ﺃﻱ ﺍﻟﻘﺮﺁﻥ )ﺍﻟﺠﻼﻟﻴﻦ ‪ .(http://goo.gl/TmDRkx‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺩﺧﻴﻠﺔ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬ ‫ﺕ‪ (1‬ﻓَﺄَﻋ ِْﺮ ْ‬ ‫‪2‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ » ِﺫ ْﻛ ِﺮﻧَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ ﺍﻟﻤﻔﺮﺩ » َﺭﺑﱠﻚَ « ﻭﻣﻦ ﺍﻟﻐﺎﺋﺐ ﺍﻟﻤﻔﺮﺩ » َﻋﻦْ َﻣﻦْ ﺗ ََﻮﻟﱠﻰ ‪َ ...‬ﻭﻟَ ْﻢ ﻳ ُِﺮ ْﺩ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ ﺍﻟﺠﻤﻊ » َﻣ ْﺒﻠَﻐُ ُﻬ ْﻢ«‬ ‫‪3‬‬

‫ﺿ ﱠﻞ«‪.‬‬ ‫ﺛﻢ ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ ﺍﻟﻤﻔﺮﺩ »ﺑِ َﻤ ْﻦ َ‬

‫ﻱ ♦ ﺕ‪ (1‬ﺇﺣﺘﺎﺭ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﺣﺮﻑ ﺍﻟﻼﻡ ﻓﻲ ﻛﻠﻤﺔ »ﻟﻴﺠﺰﻱ« ﻭﻟﻜﻦ ﺍﻷﻗﺮﺏ ﺃﻥ ﻫﻨﺎﻙ ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﻳﺠﺰﻱ )ﺍﻟﺤﻠﺒﻲ ‪ (http://goo.gl/4W1mLY‬ﺕ‪(2‬‬ ‫ﻱ ‪َ ...‬ﻭﻧَﺠْ ِﺰ َ‬ ‫‪ِ (1‬ﻟﻨَﺠْ ِﺰ َ‬
‫‪4‬‬

‫ﺳﺎﺅُﻭﺍ ]ﺑﻤﺜﻞ[ َﻣﺎ َﻋ ِﻤﻠُﻮﺍ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،27‬ﺹ ‪.(http://goo.gl/6bfx9f 120‬‬ ‫ﻱ ﺍﻟﱠﺬِﻳﻦَ ﺃ َ َ‬ ‫ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ِ :‬ﻟﻴَﺠ ِْﺰ َ‬
‫ﻴﺮ ‪ِ (2‬ﺇ ﱠﻣ َﻬﺎﺗِ ُﻜ ْﻢ‪ِ ،‬ﺇ ِّﻣ َﻬﺎﺗِﻜُ ْﻢ ♦ ﺱ‪ (1‬ﻋﻦ ﺛﺎﺑﺖ ﺑﻦ ﺍﻟﺤﺮﺙ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﻛﺎﻧﺖ ﺍﻟﻴﻬﻮﺩ ﺗﻘﻮﻝ ﺇﺫﺍ ﻫﻠﻚ ﻟﻬﻢ ﺻﺒﻲ ﺻﻐﻴﺮ ﻫﻮ ﺻﺪﻳﻖ ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻝ ﻛﺬﺑﺖ ﺍﻟﻴﻬﻮﺩ ﻣﺎ ﻣﻦ ﻧﺴﻤﺔ ﻳﺨﻠﻘﻬﺎ‬ ‫‪َ (1‬ﻛ ِﺒ َ‬ ‫‪5‬‬

‫ﷲ ﻓﻲ ﺑﻄﻦ ﺃﻣﻪ ﺇﻻ ﻭﻳﻌﻠﻢ ﺃﻧﻪ ﺷﻘﻲ ﺃﻭ ﺳﻌﻴﺪ ﻓﻨﺰﻟﺖ ﻋﻨﺪ ﺫﻟﻚ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃَﻓ ََﺮﺃَﻳْﺖَ ﺍﻟﱠﺬِﻱ ﺗ ََﻮﻟﱠﻰ ﻋﻦ ﺍﻹﻳﻤﺎﻥ )ﺍﻟﺠﻼﻟﻴﻦ ‪ ♦ (http://goo.gl/bu02pt‬ﺱ‪ (1‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ :‬ﺧﺮﺝ ﺍﻟﻨﺒﻲ ﻓﻲ ﻏﺰﻭﺓ ﻓﺠﺎء ﺭﺟﻞ ﻳﺮﻳﺪ ﺃﻥ ﻳﺤﻤﻞ ﻓﻠﻢ ﻳﺠﺪ ﻣﺎ‬ ‫‪6‬‬

‫ﻳﺨﺮﺝ ﻋﻠﻴﻪ ﻓﻠﻘﻲ ﺻﺪﻳﻘﺎ ﻟﻪ ﻓﻘﺎﻝ ﺃﻋﻄﻨﻲ ﺷﻴﺌًﺎ ﻓﻘﺎﻝ ﺃﻋﻄﻴﻚ ﺑﻜﺮﻱ ﻫﺬﺍ ﻋﻠﻰ ﺃﻥ ﺗﺘﺤﻤﻞ ﺫﻧﻮﺑﻲ ﻓﻘﺎﻝ ﻟﻪ ﻧﻌﻢ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ .‬ﻭﻋﻦ ﺩﺭﺍﺝ ﺃﺑﻲ ﺍﻟﺴﻤﻴﻊ‪ :‬ﺧﺮﺟﺖ ﺳﺮﻳﺔ ﻏﺎﺯﻳﺔ‬
‫ﻓﺴﺄﻝ ﺭﺟﻞ ﺍﻟﻨﺒﻲ ﺃﻥ ﻳﺤﻤﻠﻪ ﻓﻘﺎﻝ ﻻ ﺃﺟﺪ ﻣﺎ ﺃﺣﻤﻠﻚ ﻋﻠﻴﻪ ﻓﺄﻧﺼﺮﻑ ﺣﺰﻳﻨﺎ ﻓﻤﺮ ﺑﺮﺟﻞ ﺭﺣﺎﻟﺔ ﻣﻨﻴﺨﺔ ﺑﻴﻦ ﻳﺪﻳﻪ ﻓﺸﻜﺎ ﺇﻟﻴﻪ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﺟﻞ ﻫﻞ ﻟﻚ ﺃﻥ ﺃﺣﻤﻠﻚ ﻓﺘﻠﺤﻖ ﺍﻟﺠﻴﺶ ﺑﺤﺴﻨﺎﺗﻚ ﻓﻘﺎﻝ ﻧﻌﻢ‬
‫ﺑﻌﺾ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭﻗﺎﻝ ﻟﻪ‪ :‬ﻟﻢ ﺗﺮﻛﺖ ﺩﻳﻦ ﺍﻷﺷﻴﺎﺥ ﻭﺿﻠﻠﺘﻬﻢ‬ ‫ُ‬ ‫ﻓﺮﻛﺐ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺎﺕ ‪ .41-33‬ﻭﻋﻦ ﻣﺠﺎﻫﺪ ﻭﺇﺑﻦ ﺯﻳﺪ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟ ُﻤﻐِﻴﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺍﺑﺘﻊ ﺍﻟﻨﺒﻲ ﻋﻠﻰ ﺩﻳﻨﻪ‪ ،‬ﻓﻌَﻴ َﱠﺮﻩ‬
‫ﻭﺯﻋﻤﺖ ﺃﻧﻬﻢ ﻓﻲ ﺍﻟﻨﺎﺭ؟ ﻗﺎﻝ‪ :‬ﺇﻧﻲ ﺧﺸﻴﺖ ﻋﺬﺍﺏ ﷲ‪ .‬ﻓﻀﻤﻦ ﻟﻪ ‪ -‬ﺇﻥ ﻫﻮ ﺃﻋﻄﺎﻩ ﺷﻴﺌًﺎ ﻣﻦ ﻣﺎﻟﻪ ﻭﺭﺟﻊ ﺇﻟﻰ ﺷﺮﻛﻪ ‪ -‬ﺃﻥ ﻳﺘﺤﻤﻞ ﻋﻨﻪ ﻋﺬﺍﺏ ﷲ‪ ،‬ﻓﺄﻋﻄﻰ ﺍﻟﺬﻱ ﻋﺎﺗﺒﻪ ﺑﻌﺾ ﻣﺎ ﻛﺎﻥ ﺿﻤﻦ ﻟﻪ‬
‫ﺛﻢ ﺑﺨﻞ ﻭﻣﻨﻌﻪ‪ ،‬ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﺕ‪ (1‬ﺃ َ ْﻛﺪَﻯ‪ :‬ﺑﺨﻞ‪.‬‬ ‫‪7‬‬

‫ﺐ ﻓَ ُﻬ َﻮ ﻳَ َﺮﻯ ]ﺍﻟﻐﻴﺐ[ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،27‬ﺹ ‪.(http://goo.gl/moh3yH 128‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃ َ ِﻋ ْﻨﺪَﻩُ ﻋ ِْﻠ ُﻢ ْﺍﻟﻐَ ْﻴ ِ‬ ‫‪8‬‬

‫‪ (1‬ﺻُﺤْ ﻒِ‪.‬‬ ‫‪9‬‬

‫ِﻴﻢ ﺍﻟﱠﺬِﻱ َﻭﻓﱠﻰ ]ﺑﻤﺎ ﻋﺎﻫﺪ ﷲ ﻋﻠﻴﻪ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/LLm9Wx‬‬ ‫‪َ (1‬ﻭﻓَﻰ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺇِﺑ َْﺮﺍﻫ َ‬
‫‪10‬‬

‫ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.33 :31\57‬‬ ‫‪11‬‬

‫ﺐ َﺭ ِﻫﻴﻦٌ «‪ .‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﺬﻳﻦ ﺃﻣﻨﻮﺍ‬ ‫ﺷ ْﻲءٍ ُﻛ ﱡﻞ ْﺍﻣ ِﺮ ٍ‬

‫ﺉ ﺑِ َﻤﺎ َﻛ َ‬
‫ﺴ َ‬ ‫ﺎﻥ ﺃ َ ْﻟ َﺤ ْﻘﻨَﺎ ﺑِ ِﻬ ْﻢ ﺫُ ِ ّﺭﻳﱠﺘ َ ُﻬ ْﻢ َﻭ َﻣﺎ ﺃ َ َﻟﺘْﻨَﺎﻫُ ْﻢ ﻣِ ﻦْ َﻋ َﻤ ِﻠ ِﻬ ْﻢ ﻣِ ﻦْ َ‬
‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ‪َ » 21 :52\76‬ﻭﺍﻟﱠﺬِﻳﻦَ ﺁَ َﻣﻨُﻮﺍ َﻭﺍﺗﱠﺒَﻌَﺘْ ُﻬ ْﻢ ﺫُ ِ ّﺭﻳﱠﺘ ُ ُﻬ ْﻢ ﺑِﺈِﻳ َﻤ ٍ‬ ‫‪12‬‬

‫ﺳﻌَﻰ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/OMqwtQ‬‬ ‫ﺎﻥ ِﺇ ﱠﻻ ]ﺟﺰﺍء[ َﻣﺎ َ‬ ‫ﺴ ِ‬ ‫ْﺲ ﻟ ْ ِ‬

‫ِﻺ ْﻧ َ‬ ‫ﻭﺃﻣﻦ ﺑﻌﺪﻫﻢ ﺫﺭﻳﺘﻬﻢ ﺳﻴﺪﺧﻠﻮﻥ ﺍﻟﺠﻨﺔ ﺑﺼﻼﺡ ﺁﺑﺎﺋﻬﻢ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺃَ ْﻥ ﻟَﻴ َ‬
‫‪ (1‬ﻳَ َﺮﻯ ♦ ﻡ‪ (1‬ﻳﻘﻮﻝ ﻟﺒﻴﺪ‪ :‬ﻭﻛﻞ ﺍﻣﺮﺉ ﻳﻮ ًﻣﺎ ﺳﻴﻌﻠﻢ ﺳﻌﻴﻪ ﺇﺫﺍ ﻛﺸﻔﺖ ﻋﻨﺪ ﺍﻹﻟﻪ ﺍﻟﻤﺤﺎﺻﻞ )‪.(http://goo.gl/H7Owwh‬‬ ‫‪13‬‬

‫‪َ (1‬ﻭﺇِﻥﱠ ‪.‬‬ ‫‪14‬‬

‫ﺿ َﺤﻚَ َﻭﺃَ ْﺑﻜ َٰﻰ« ﻓﺮﺟﻊ‬ ‫ﻗﻠﻴﻼ‪ ،‬ﻓﻨﺰﻝ ﻋﻠﻴﻪ ﺟﺒﺮﻳﻞ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﷲ ﻳﻘﻮﻝ‪َ » :‬ﻭﺃَ ﱠﻧﻪُ ﻫ َُﻮ ﺃ َ ْ‬ ‫ﻛﺜﻴﺮﺍ ﻭﻟﻀﺤﻜﺘﻢ ً‬ ‫ﻣﺮ ﺍﻟﻨﺒﻲ ﺑﻘﻮﻡ ﻳﻀﺤﻜﻮﻥ ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﺗﻌﻠﻤﻮﻥ ﻣﺎ ﺃﻋﻠﻢ ﻟﺒﻜﻴﺘﻢ ً‬ ‫‪ (1‬ﻭ ِﺇﻧﱠﻪُ ♦ ﺱ‪ (1‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ :‬ﱠ‬ ‫‪15‬‬

‫ﺿ َﺤﻚَ َﻭﺃ َ ْﺑﻜ َٰﻰ«‪.‬‬ ‫ﺇﻟﻴﻬﻢ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺧَﻄﻮﺕ ﺃﺭﺑﻌﻴﻦ ﺧﻄﻮﺓ ﺣﺘﻰ ﺗﻠﻘﺎﻧﻲ ﺟﺒﺮﻳﻞ ﻓﻘﺎﻝ‪ :‬ﺍﺋﺖ ﻫﺆﻻء ﻭﻗﻞ ﻟﻬﻢ‪ :‬ﺇﻥ ﷲ ﻳﻘﻮﻝ‪َ » :‬ﻭﺃَ ﱠﻧﻪُ ﻫ َُﻮ ﺃ َ ْ‬
‫‪ (1‬ﻭ ِﺇﻧﱠﻪُ‪.‬‬ ‫‪16‬‬

‫‪ (1‬ﻭﺇِﻧﱠﻪُ‪.‬‬ ‫‪17‬‬

‫‪91‬‬
 ‫‪@ @ôfl‹‚þa@ñd“ŞäÛa@čéîÜÇ‬‬ ‫‪fl @Şæc ëfl‬‬ ‫ﻋﻠَ ۡﻴ ِﻪ ٱﻟﻨﱠ ۡﺸﺄَﺓ َ‪ۡ 2‬ٱﻷ ُ ۡﺧ َﺮ ٰﻯﺕ‪.1‬‬ ‫َﻭﺃ َ ﱠﻥ َ‬
‫‪1‬‬
‫ﺸﺄَﺓ َ ْﺍﻷ ُ ْﺧ َﺮﻯ‬ ‫ﻋﻠَ ْﻴ ِﻪ ﺍﻟﻨﱠ ْ‬‫َﻭﺃَ ﱠﻥ َ‬
‫‪2‬‬
‫ﻡ‪47 :53\23‬‬
‫‪@ @ófläÓcëfl @ófläËc@flìçŽ @ŽéãŞ c ëfl‬‬ ‫َﻭﺃَﻧﱠ ۥﻪ ُ ﻫ َُﻮ ﺃ َ ۡﻏﻨ َٰﻰ َﻭﺃ َ ۡﻗﻨ َٰﻰ‪.‬‬
‫‪1‬‬
‫َﻭﺃَﻧﱠﻪ ُ ﻫ َُﻮ ﺃ َ ْﻏﻨَﻰ َﻭﺃ َ ْﻗﻨَﻰ‬ ‫‪3‬‬
‫ﻡ‪48 :53\23‬‬
‫‪@ @ôfl‹Èğ“Ûa@şlŠ‬‬ ‫‪fl @flìçŽ @ŽéãŞ c ëfl‬‬ ‫ﺸِﻌۡ َﺮ ٰﻯﺕ‪.1‬‬ ‫َﻭﺃَﻧﱠ ۥﻪ ُ‪ 1‬ﻫ َُﻮ َﺭﺏﱡ ٱﻟ ّ‬ ‫ﺸ ْﻌ َﺮﻯ‬ ‫َﻭﺃَﻧﱠﻪ ُ ﻫ َُﻮ َﺭﺏﱡ ﺍﻟ ِ ّ‬ ‫‪4‬‬
‫ﻡ‪49 :53\23‬‬
‫‪@ @óÛëþa@aƆbflÇ@ÙÜ çc@ŽéãŞ c ëfl‬‬ ‫ﻋﺎﺩ ًﺍ‪ۡ 2‬ٱﻷُﻭﻟَ ٰﻰ‪،‬‬ ‫َﻭﺃَﻧﱠ ٓۥﻪ ُ ﺃ َ ۡﻫﻠَﻚَ َ‬
‫‪1‬‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫ﻋﺎﺩ ًﺍ ﺍﻷﻭﻟﻰ‬ ‫َﻭﺃَﻧﱠﻪ ُ ﺃ َ ْﻫﻠَﻚَ َ‬
‫‪5‬‬
‫ﻡ‪50 :53\23‬‬
‫‪@ @óÔic@bflàÏ‬‬‫†‪ @(a‬‬
‫‪fl ìŽàqfl ëfl‬‬ ‫َﻭﺛ َ ُﻤﻮﺩَﺍْ‪ 1‬ﻓَ َﻤﺎ ٓ ﺃ َ ۡﺑﻘَ ٰﻰ‪،‬‬ ‫َﻭﺛَ ُﻤﻮﺩ َ ﻓَ َﻤﺎ ﺃ َ ْﺑﻘﻰ‬
‫َ‬ ‫‪6‬‬
‫ﻡ‪51 :53\23‬‬
‫‪@fláÜ Ãc@áŽç@(aìŽãb×@áŽèãŞ g@ŽÝjÓ@åğß@ìŽã@flâìÓëfl‬‬ ‫ﻮﺡﻡ‪ّ 1‬ﻣِﻦ ﻗَ ۡﺒﻞُ‪ ،‬ﺇِﻧﱠ ُﻬﻢۡ ﻛَﺎﻧُﻮﺍْ ُﻫﻢۡ ﺃ َ ۡﻅﻠ َﻢَ‬ ‫َﻭﻗَ ۡﻮ َﻡ ﻧُ ٖ‬
‫ﻣِﻦ ﻗَ ْﺒ ُﻞ ﺇِﻧﱠ ُﻬ ْﻢ ﻛَﺎﻧُﻮﺍ ُﻫ ْﻢ ﺃَ ْ‬
‫ﻅﻠ َﻢَ‬ ‫َﻭﻗَ ْﻮ َﻡ ﻧُﻮﺡٍ ْ‬ ‫‪7‬‬
‫ﻡ‪52 :53\23‬‬
‫‪@ @óflÌ cëfl‬‬ ‫َﻭﺃ َ ۡﻁﻐ َٰﻰ‪،‬‬ ‫ﻁﻐَﻰ‬ ‫َﻭﺃَ ْ‬
‫‪@ @ôflìçc@òØ‬‬
‫‪ Ðč mfl û¾aflë‬‬ ‫ﻡ‪1‬‬ ‫َ‬ ‫‪1‬‬ ‫ۡ‬
‫]‪[...‬ﺕ‪َ 1‬ﻭٱﻟ ُﻤ ۡﺆﺗ َ ِﻔ َﻜﺔَ ﺃ ۡﻫ َﻮ ٰﻯ ‪،‬‬ ‫َﻭ ْﺍﻟ ُﻤﺆْ ﺗ َ ِﻔ َﻜﺔَ ﺃ ْﻫ َﻮﻯ‬
‫َ‬ ‫‪8‬‬
‫ﻡ‪53 :53\23‬‬

‫ﻣﺜﻼ ﻓﻲ ﺳﻔﺮ ﺍﻟﻘﻀﺎﺓ ‪ Sawma) 4 :5‬ﺹ ‪ ♦ (311‬ﻡ‪ (1‬ﻧﺠﺪ ﻓﻲ ﻗﺼﻴﺪﺓ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺠﻌﺪﻱ ﺍﻟﻤﻌﻨﻮﻧﺔ »ﺍﻟﺤﻤﺪ { ﻻ ﺷﺮﻳﻚ‬ ‫ﺕ‪ (1‬ﻧﻄﻔﺔ‪ :‬ﻣﻨﻲ‪ .‬ﻭﺍﻟﻜﻠﻤﺔ ﺁﺭﺍﻣﻴﺔ ﻭﺗﻌﻨﻲ ﻗﻄﺮﺓ‪ .‬ﻓﻬﻜﺬﺍ ﺟﺎءﺕ ً‬ ‫‪1‬‬

‫ﻟﻪ« ﺃﺑﻴﺎﺗﺎ ﺣﻮﻝ ﺗﻜﻮﻳﻦ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺑﻄﻦ ﺍﻣﻪ ﻳﻘﻮﻝ ﻓﻴﻬﺎ‪:‬‬

‫ﺍﻟﺨﺎﻟﻖ ﺍﻟﺒﺎﺭﺉ ﺍﻟﻤﺼﻮﺭ ﻓﻲ ﺍﻷﺭﺣﺎﻡ \ ﻣﺎء ﺣﺘﻰ ﻳﺼﻴﺮ ﺩﻣﺎ‬
‫ﻣﻦ ﻧﻄﻔﺔ ﻗﺪﱠﻫﺎ ﻣﻘﺪﺭﻫﺎ \ ﻳﺨﻠﻖ ﻣﻨﻬﺎ ﺍﻷﺑﺸﺎﺭ ﻭﺍﻟﻨﺴﻤﺎ‬
‫ﺛﻢ ﻋﻈﺎﻣﺎ ﺃﻗﺎﻣﻬﺎ ﻋﺼﺐٌ \ ﺛُﻤﱠﺖَ ﻟﺤﻤﺎ ﻛﺴﺎﻩ ﻓﺎﻟﺘﺄﻣﺎ‬
‫ﺛﻢ ﻛﺴﺎ ﺍﻟﺮﻳﺶ ﻭﺍﻟﻌﻘﺎﺋﻖ ﺃﺑﺸﺎﺭﺍ \ ﻭﺟﻠﺪﺍ ﺗﺨﺎﻟﻪ ﺃَﺩَﻣﺎ )‪.(http://goo.gl/wS6MrD‬‬
‫ﻭﻧﺠﺪ ﻓﻲ ﻗﺼﻴﺪﺓ ﻟﻠﺴﻤﻮءﻝ ﻋﻨﻮﺍﻧﻬﺎ »ﺭﺏ ﺷﺘﻢ ﺳﻤﻌﺘﻪ« ﺑﻴﺘﺎﻥ ﻳﻘﻮﻝ ﻓﻴﻬﻤﺎ‪.‬‬
‫ﻧﻄﻔﺔ ﻣﺎ ُﻣﻨﻴﺖُ ﻳﻮﻡ ُﻣﻨﻴﺖُ \ ﺃُﻣِ َﺮﺕْ ﺃﻣﺮﻫﺎ ﻭﻓﻴﻬﺎ ﺑُﺮﻳﺖُ‬
‫ﻛﺒﻴﺮﺍ ﺭﺯﻳﺖ )ﺑﻤﻌﻨﻰ ﺍﺑﺘﻠﻴﺖ(‬ ‫ﻣﻴﺖ ﺩﻫﺮﺍ ﻗﺪ ﻛﻨﺖ ﺛﻢ ﺣﻴﻴﺖ \ ﻓﺎﻋﻠﻤﻲ ﺃﻧﻨﻲ ً‬
‫ﻲ ﻣﻜﺎﻧُﻬﺎ ﻟﻮ َﺧ ِﻔﻴﺖُ )‪.(http://goo.gl/kcIyFw‬‬ ‫ﻲ \ ﻭﺧﻔ ّ‬ ‫ﻣﻜﺎﻥ ﺧَﻔ ٍّ‬ ‫ٍ‬ ‫‹ُ ﻓﻲ‬ ‫ﻛﻨّﻬﺎ ﱠ‬
‫ﺸﺔَ ♦ ﺕ‪ (1‬ﺍﻟﻨﺸﺄﺓ ﺍﻷﺧﺮﻯ‪ :‬ﺍﻟﺤﻴﺎﺓ ﺑﻌﺪ ﺍﻟﻤﻮﺕ‪ ،‬ﻭﻗﺪ ﺟﺎءﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ :20 :29\85‬ﺍﻟﻨﱠ ْﺸﺄَﺓ َ ْﺍﻵَﺧِ َﺮﺓَ‪.‬‬ ‫‪َ (1‬ﻭﺇِﻥﱠ ‪ (2‬ﺍﻟﻨﱠ ْﺸﺎءﺓ َ‪ ،‬ﺍﻟﻨﱠﺸَﺎﺓَ‪ ،‬ﺍﻟﻨﱠ َ‬ ‫‪2‬‬

‫‪ (1‬ﻭ ِﺇﻧﱠﻪُ‬ ‫‪3‬‬

‫ﺸ ْﻌ َﺮﻯ‪ :‬ﻧﺠﻢ ﺷﺪﻳﺪ ﺍﻟﻠﻤﻌﺎﻥ ﻋﺒﺪﺗﻪ ﻗﺒﻴﻠﺔ ﻣﻦ ﺍﻟﻌﺮﺏ‬ ‫‪ (1‬ﻭﺇِﻧﱠﻪُ ♦ ﺕ‪ (1‬ﺍﻟ ِ ّ‬ ‫‪4‬‬

‫‪ (1‬ﻭ ِﺇﻧﱠﻪُ ‪َ (2‬ﻋﺎ َﺩ‬ ‫‪5‬‬

‫‪َ (1‬ﻭﺛ َ ُﻤﻮﺩًﺍ‪.‬‬ ‫‪6‬‬

‫ﺭﺳﻮﻻ ﻣﻦ ﷲِ ﺇﻟﻰ‬ ‫ً‬ ‫ﻡ‪ (1‬ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺭﻭﺍﻳﺔ ﻧﻮﺡ ﻭﺍﻟﻄﻮﻓﺎﻥ ﻓﻲ ﻋﺪﺓ ﺳﻮﺭ )ﺍﻟﻔﻬﺮﺱ ﺗﺤﺖ ﻧﻮﺡ(‪ .‬ﻭﻗﺪ ﻗﺺ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ‪ 6‬ﺇﻟﻰ ‪ .9‬ﻭﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻧﻮﺣًﺎ ﻛﺎﻥ‬ ‫‪7‬‬

‫ﻣﺒﺸﺮﺍ ﻟﻢ ﻳﺄﺗﻲ ﺫﻛﺮﻩ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﻭﻟﻜﻨﻪ ﺗﻘﻠﻴﺪ ﻳﻬﻮﺩﻱ ﺗﺄﺛﺮ ﺑﻪ‬ ‫ً‬ ‫ﺍﻟﺒﺸﺮ ﻟﻴﺘﺮﻛﻮﺍ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻷﻭﺛﺎﻥ‪ ،‬ﻓﺮﻓﻀﻮﺍ ﻁﺎﻋﺘﻪ ﻭﺗﺮﻙ ﺍﻟﻮﺛﻨﻴﺔ‪ ،‬ﻓﺄﻫﻠﻜﻬﻢ ﷲ ﺑﺎﻟﻄﻮﻓﺎﻥ ﻟﺬﻟﻚ‪ .‬ﻭﺟﻌﻞ ﻧﻮﺣًﺎ‬
‫ﻋﻦ ﺍﻟﻌﺎﻟَ ِﻢ‬ ‫ﻒ ِ‬ ‫ﻴﺚ ﻳُﺤﻔَﻈﻮﻥَ ِﻟﻴَﻮﻡ ﺍﻟﺪﱠﻳﻨﻮﻧَﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥَ ﻟَﻢ ﻳَ ْﻌ ُ‬ ‫ﻈﻠُﻤﺎﺕ َﺣ ُ‬ ‫ﻄﻬﻢ ﺃَﺳﻔَ َﻞ ﺍﻟ َﺠﺤﻴﻢ ﻭﺃُﺳﻠَ َﻤﻬﻢ ﺇِﻟﻰ ﺃُﺣﺎﺑﻴ ِﻞ ﺍﻟ ﱡ‬ ‫ﻋﻦ ﺍﻟ َﻤﻼﺋِﻜ ِﺔ ﺍﻟﺨﺎﻁِ ﺌﻴﻦ‪ ،‬ﺑﻞ ﺃَﻫ َﺒ َ‬ ‫ﻒ ِ‬ ‫ﺑﻄﺮﺱ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‪» :‬ﻓﺈﺫﺍ ﻛﺎﻥَ ﷲُ ﻟَﻢ ﻳَ ْﻌ ُ‬
‫ﻆ ﻧُﻮﺣًﺎ ﺛَﺎﻣِ ﻦَ ﺍﻟﱠﺬﻳﻦَ ﻧَ َﺠﻮﺍ ﻭﻛﺎﻥَ ﻳَﺪْﻋﻮ ِﺇﻟﻰ ﺍﻟﺒِ ّﺮ« )ﺑﻄﺮﺱ ﺍﻟﺜﺎﻧﻴﺔ ‪ .(5-4 :2‬ﺗﻘﻮﻝ ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ‪» :‬ﺣﺘﻰ ﺑﻌﺪ ﺃﻥ ﺃﺣﻞ ﷲ ﺍﻟﺪﻣﺎﺭ‬ ‫ﺍﻟﻄﻮﻓﺎﻥَ ﻋﻠﻰ ﻋﺎﻟَ ِﻢ ﺍﻟ ُﻜﻔﱠﺎﺭ‪ ،‬ﻭﻟﻜ ﱠﻨﻪ َﺣ ِﻔ َ‬ ‫ﺐ ﱡ‬ ‫ﺍﻟﻘَﺪﻳﻢ ﻓ َﺠﻠَ َ‬
‫ﻋﻠﻰ ﺍﻵﺛﻤﻴﻦ‪ ،‬ﻅﻞ ﻳﺴﻤﺢ ﻟﺮﺣﻤﺘﻪ ﺑﺎﻟﺘﻐﻠﺐ‪ ،‬ﺑﺄﻥ ﺃﺭﺳﻞ ﻧﻮﺣًﺎ ﻟﻬﻢ‪ ،‬ﺍﻟﺬﻱ ﺩﻋﺎﻫﻢ ﻟﻤﺌﺔ ﻭﻋﺸﺮﻳﻦ ﻋﺎ ًﻣﺎ ﻹﺻﻼﺡ ﻁﺮﻗﻬﻢ‪ ،‬ﺩﺍﺋ ًﻤﺎ ﻣﺎ ﻛﺎﻥ ﻳﺴﺘﻌﻤﻞ ﻣﺠﻲء ﺍﻟﻄﻮﻓﺎﻥ ﻋﻠﻴﻬﻢ ﻛﺘﻬﺪﻳﺪٍ‪ ،‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻬﻢ‪ ،‬ﻓﻘﺪ ﺳﺨﺮﻭﺍ ﻣﻨﻪ ﻓﺤﺴﺐ‪ .‬ﻋﻨﺪﻣﺎ ﺭﺃﻭﻩ ﻣﻨﻬﻤ ًﻜﺎ ﻓﻲ ﺑﻨﺎء ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﺳﺄﻟﻮﻩ‪» :‬ﻟﻤﺎ ﻫﺬﻩ ﺍﻟﺴﻔﻴﻨﺔ؟« ﻓﺄﺟﺎﺏ ﻧﻮﺡ‪» :‬ﺍﻟﺮﺏ ﺳﻮﻑ ﻳﺠﻠﺐ ﻁﻮﻓﺎﻧًﺎ ﻋﻠﻴﻜﻢ«‪ .‬ﻓﺮﺩ ﺍﻵﺛﻤﻮﻥ‪» :‬ﺃﻱ ﻧﻮﻉٍ ﻣﻦ ﺍﻟﻄﻮﻓﺎﻥ؟‬
‫ﺳ َﻞ ﻓﻴﻀﺎﻥ ﻧﺎﺭ‪ ،‬ﺃﻣﺎﻡ ﻫﺬﺍ ﻧﻌﺮﻑ ﻛﻴﻒ ﻧﺤﻤﻲ ﺃﻧﻔﺴﻨﺎ‪ .‬ﺇﺫﺍ ﻛﺎﻥ ﻁﻮﻓﺎﻥ ﻣﻴﺎﻩ‪ ،‬ﺁﻧﺌﺬٍ‪ ،‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻤﻴﺎﻩ ﺗﻔﻮﺭ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﺳﻮﻑ ﻧﻐﻄﻴﻬﺎ ﺑﺎﻟﻘﻀﺒﺎﻥ ﺍﻟﺤﺪﻳﺪﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻨﺰﻝ ﻣﻦ‬ ‫ﺇﺫﺍ ﺃﺭ َ‬
‫ﺍﻷﻋﻠﻰ‪ ،‬ﺳﻮﻑ ﻧﻌﺮﻑ ﻋﻼﺟًﺎ ﺿﺪ ﻫﺬﺍ ﺃﻳﻀًﺎ«‪ .‬ﻗﺎﻝ ﻧﻮﺡ‪» :‬ﺍﻟﻤﻴﺎﻩ ﺳﻮﻑ ﺗﻨﺒﻊ ﻣﻦ ﺗﺤﺖ ﺃﻗﺪﺍﻣﻜﻢ‪ ،‬ﻭﻟﻦ ﺗﻘﺪﺭﻭﺍ ﻋﻠﻰ ﺩﻓﻌﻬﺎ«‪ .‬ﺟﺰﺋﻴًﺎ ﺇﺳﺘﻤﺮﻭﺍ ﻓﻲ ﻗﺴﺎﻭﺓ ﻗﻠﻮﺑﻬﻢ‪ ،‬ﻷﻥ ﻧﻮﺣًﺎ ﻛﺎﻥ ﻗﺪ ﺃﻋﻠﻤﻬﻢ‬
‫ﺃﻥ ﺍﻟﻄﻮﻓﺎﻥ ﻟﻦ ﻳﻨﺰﻝ ﻁﺎﻟﻤﺎ ﻳﻤﻜﺚ ﺑﻴﻨﻬﻢ ﻣﺘﻮﺷﺎﻟﺢ ﺍﻟﺼﺎﻟﺢ‪ .‬ﺑﺎﻧﺘﻬﺎء ﻓﺘﺮﺓ ﺍﻟﻤﺌﺔ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺳﻨﺔ ﺍﻟﺘﻲ ﻋﻴﻨﻬﺎ ﷲ ﻟﺘﺠﺮﺑﺘﻬﻢ‪ ،‬ﻣﺎﺕ ﻣﺘﻮﺷﺎﻟﺢ‪ ،‬ﻟﻜﻦ ﷲ ﻟﺬﻛﺮﻯ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﻟﺢ ﺃﻋﻄﺎﻫﻢ‬
‫ﺕ ﺍﻟﻼﺗﻲ ﺗﻨﺘﻈﺮ‬ ‫ﺍﻟﺸﻤﺲ ﻣﻦ ﺍﻟﻐﺮﺏ ﻭﻏﺮﺑﺖ ﻓﻲ ﺍﻟﺸﺮﻕ‪ .‬ﺇﻟﻰ ﺍﻵﺛﻤﻴﻦ ﺃﻋﻄﻰ ﷲ ﺍﻟﻄﻴﺒﺎ ِ‬ ‫ُ‬ ‫ﻄﻠَﺖْ ﻗﻮﺍﻧﻴﻦ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﺃﺷﺮﻗﺖ‬ ‫ﻋ ِّ‬ ‫ﺃﺳﺒﻮﻋًﺎ ﺁﺧﺮ‪ ،‬ﺃﺳﺒﻮﻉ ﺍﻟﺤﺪﺍﺩ ﻋﻠﻴﻪ‪ ،‬ﺧﻼﻝ ﻭﻗﺖ ﺍﻟﺮﺣﻤﺔ ﺫﺍﻙ‪ُ ،‬‬
‫ﺍﻹﻧﺴﺎﻥَ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻵﺗﻲ‪ .‬ﻟﻜﻦ ﻛﻞ ﺫﻟﻚ ﺃﺛﺒﺖ ﻋﺪﻡ ﺍﻟﺠﺪﻭﻯ‪ ،‬ﻭﻣﺘﻮﺷﺎﻟﺢ ﻭﻛﻞ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺗﻘﻴﺎء ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﺠﻴﻞ ﻛﺎﻧﻮﺍ ﻗﺪ ﻏﺎﺩﺭﻭﺍ ﺍﻟﺤﻴﺎﺓ‪ ،‬ﻓﺠﻠﺐ ﷲُ ﺍﻟﻄﻮﻓﺎﻥَ ﻋﻠﻰ ﺍﻷﺭﺽ«‬
‫)‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻷﻭﻝ ﺹ ‪ .(60‬ﻭﺗﻀﻴﻒ ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ‪» :‬ﺣﺎﻭﻝ ﺣﺸﺪ ﺍﻵﺛﻤﻴﻦ ﺍﻟﺪﺧﻮﻝ ﻟﻠﺴﻔﻴﻨﺔ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﻟﻜﻦ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﺒﺮﻳﺔ ﻅﻠﺖ ﺗﺮﺍﻗﺐ ﺣﻮﻝ ﺍﻟﺴﻔﻴﻨﺔ ﻣﻦ ﻓﻮﻗﻬﺎ‪ ،‬ﻭﻗُ ِﺘ َﻞ‬
‫ﺍﻟﻜﺜﻴﺮﻭﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﺮﺏ ﺍﻟﺒﺎﻗﻮﻥ‪ ،‬ﻓﻘﻂ ﻟﻴﻼﻗﻮﺍ ﺍﻟﻤﻮﺕ ﻓﻲ ﻣﻴﺎﻩ ﺍﻟﻄﻮﻓﺎﻥ‪ ،‬ﻟﻢ ﻳﻜﻦ ﺍﻟﻤﺎء ﻭﺣﺪﻩ ﻟﻴﻀ َﻊ ﻟﻬﻢ ﻧﻬﺎﻳﺔ‪ ،‬ﻷﻧﻬﻢ ﻛﺎﻧﻮﺍ ﻋﻤﺎﻟﻘﺔ ﻓﻲ ﺍﻟﻘﺎﻣﺎﺕ ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻋﻨﺪﻣﺎ ﻫﺪﺩﻫﻢ ﻧﻮﺡ ﺑﺴﻮﻁ ﺍﻟﺮﺏ‪،‬‬
‫ﻛﺎﻧﻮﺍ ﻳﺠﻴﺒﻮﻥ‪» :‬ﺇﺫﺍ ﺟﺎءﺕ ﻣﻴﺎﻩ ﺍﻟﻄﻮﻓﺎﻥ ﻣﻦ ﺍﻷﻋﻠﻰ‪ ،‬ﻟﻦ ﺗﺼﻞ ﺃﺑﺪًﺍ ﺇﻟﻰ ﺃﻋﻨﺎﻗﻨﺎ‪ ،‬ﻭﺇﻥ ﺟﺎءﺕ ﻣﻦ ﺍﻷﺳﻔﻞ‪ ،‬ﻓﻨﻌﺎﻝ ﺃﻗﺪﺍﻣﻨﺎ ﻛﺒﻴﺮﺓ ﺑﺤﻴﺚ ﺗﺴﺪّ ﺍﻟﻴﻨﺎﺑﻴﻊ«‪ .‬ﻟﻜﻦ ﺍﻟﺮﺏ ﺃﻣﺮ ﻛﻞ ﻗﻄﺮﺓ ﺃﻥ ﺗﻤﺮ‬
‫ﺍﻟﻤﻄﺮ ﺍﻟﺴﺎﺧﻦ ﺟﻠﻮﺩَ ﺍﻵﺛﻤﻴﻦ‪ .‬ﺍﻟﻌﻘﺎﺏ ﺍﻟﺬﻱ ﺣﻞ ﺑﻬﻢ ﻛﺎﻥ ﻭﻓﺎﻗًﺎ ﻟﺠﺮﻳﺮﺗﻬﻢ‪ .‬ﻛﻤﺎ ﺟﻌﻠﺘﻬﻢ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ﺳﺎﺧﻨﻴﻦ‪ ،‬ﻫﻜﺬﺍ ﻫﻢ ﻋﻮﻗﺒﻮﺍ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻤﺎء‬ ‫ُ‬ ‫ﺧﻼﻝ ﺟﻬﻨﻢ ﻗﺒﻞ ﺃﻥ ﺗﺴﻘﻂ ﺇﻟﻰ ﺍﻷﺭﺽ‪ ،‬ﻓﺤﺮﻕَ‬
‫ﻮﺭ« )‪ 40 :11\52‬ﻭ‪ .(27 :23\74‬ﻭﻧﺠﺪ ﺃﺳﻄﻮﺭﺓ ﺍﻟﻄﻮﻓﺎﻥ ﻓﻲ ﻋﺪﺓ ﺣﻀﺎﺭﺍﺕ‪ .‬ﻭﻳﺮﻯ ﻋﻤﺮ‬ ‫َﺎﺭ ﺍﻟﺘﱠﻨﱡ ُ‬ ‫ﺍﻟﺴﺎﺧﻦ« )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻷﻭﻝ ﺹ ‪ .(62‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎء ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪َ » :‬ﻭﻓ َ‬
‫ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﺃﺳﻄﻮﺭﺓ ﺍﻟﻄﻮﻓﺎﻥ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺴﺘﻮﺣﺎﺓ ﻣﻦ ﺃﺳﻄﻮﺭﺓ ﻳﻮﻧﺎﻧﻴﺔ )ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ ‪.(30-29‬‬
‫ﺕ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﻟﻘﺮﻯ[ ْﺍﻟ ُﻤﺆْ ﺗ َ ِﻔ َﻜﺔَ ﺃ َ ْﻫ َﻮﻯ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،27‬ﺹ ‪ .(http://goo.gl/XQKNJh 154‬ﺃﻓﻚ‪ :‬ﺃﻣﻌﻦ ﻓﻲ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺃﻓﻚ‬ ‫‪َ (1‬ﻭ ْﺍﻟ ُﻤ ْﻮﺗ َ ِﻔ َﻜﺔَ‪َ ،‬ﻭ ْﺍﻟ ُﻤﺆْ ﺗ َ ِﻔﻜَﺎ ِ‬ ‫‪8‬‬

‫ﻓﻼﻧًﺎ‪ :‬ﺻﺮﻓﻪ ﻭﻏﻴﱠﺮ ﺭﺃﻳﻪ ﺑﺎﻟﺨﺪﺍﻉ‪ .‬ﻭﻫﻨﺎ ﺍ ْﻟ ُﻤﺆْ ﺗَ ِﻔ َﻜﺔَ‪ :‬ﺍﻟﻤﻘﻠﻮﺑﺔ‪ ،‬ﻭﺗﻌﻨﻲ ﻗﺮﻯ ﻗﻮﻡ ﻟﻮﻁ‪ .‬ﺃ َ ْﻫ َﻮﻯ‪ :‬ﺃﺳﻘﻂ ♦ ﻡ‪ (1‬ﻫﺬﻩ ﺍﺷﺎﺭﺓ ﺇﻟﻰ ﺳﺪﻭﻡ ﻭﻋﻤﻮﺭﺓ ﺍﻟﺘﻲ ﺫﻛﺮﻫﻤﺎ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ‪ .28 :19‬ﻭﻗﺪ ﺃﺷﺎﺭ‬
‫ﺍﻟﻘﺮﺁﻥ ﺇﻟﻰ ﻫﺎﺗﻴﻦ ﺍﻟﻤﺪﻳﻨﺘﻴﻦ ﺩﻭﻥ ﺇﺳﻤﻬﻤﺎ ﻭﺇﻟﻰ ﺭﻭﺍﻳﺔ ﻟﻮﻁ ﻓﻲ ﻋﺪﺓ ﺳﻮﺭ )ﺍﻟﻔﻬﺮﺱ ﺗﺤﺖ ﻟﻮﻁ ﻭﺗﺤﺖ ﺳﺪﻭﻡ ﻭﻋﻤﻮﺭﺓ(‪ .‬ﻧﺠﺪ ﺭﻭﺍﻳﺔ ﻟﻮﻁ ﻓﻲ ﺍﻟﻔﺼﻠﻴﻦ ‪ 18‬ﻭ‪ 19‬ﻣﻦ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ﻧﺬﻛﺮ ﻣﺎ‬
‫ْﺮﺍﻫﻴﻢ ﻣﺎ ﺃَﻧﺎ ﺻﺎﻧِﻌُﻪ‪ ،‬ﻭﺇِﺑْﺮﺍﻫﻴ ُﻢ‬ ‫َ‬ ‫ﺍﻟﺮﺏّ ‪ :‬ﺃَﺃَﻛﺘ ُ ُﻢ ﻋﻦ ِﺇﺑ‬ ‫َﺤﻮ َﺳﺪﻭﻡ‪ ،‬ﻭ َﻣﻀﻰ ﺇِﺑْﺮﺍﻫﻴ ُﻢ َﻣﻌَﻬﻢ ِﻟﻴُ َﺸﻴِّﻌَﻬﻢ‪ .‬ﻓﻘﺎ َﻝ ﱠ‬ ‫ﺍﻟﺮﺟﺎ ُﻝ ِﻣﻦ ﻫُﻨﺎﻙَ ﻭﺍﺗ ﱠ َﺠﻬﻮﺍ ﻧ َ‬ ‫ﻗﺎﻡ ِ ّ‬ ‫ﻳﻬﻤﻨﺎ ﻣﻨﻬﻤﺎ ﻟﻺﺣﺎﻟﺔ ﺇﻟﻴﻬﻤﺎ ﻻﺣﻘًﺎ‪ .‬ﺍﻟﻔﺼﻞ ‪» :18‬ﺛ ُ ﱠﻢ َ‬
‫ْﺮﺍﻫﻴﻢ ﻣﺎ َﻭ َﻋﺪَﻩ‬ ‫َ‬ ‫ﺑ‬‫ﻹ‬ ‫ِ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﺰَ‬‫ُﻨﺠ‬
‫ِ‬ ‫ﻳ‬ ‫ﻰ‬ ‫ﱠ‬ ‫ﺘ‬‫ﺣ‬ ‫ْﻝ‪،‬‬ ‫ﺪ‬ ‫ﻌ‬
‫َ‬ ‫ﻭﺍﻟ‬ ‫ﺮ‬ ‫ﺒ‬ ‫ﺎﻟ‬ ‫ﺑ‬ ‫ﻠﻮﺍ‬
‫ﱠ ِ ِ َ َ ِ ِ ِّ‬ ‫ﻤ‬ ‫ﻌ‬ ‫ﻴ‬‫ﻟ‬ ‫ﺏّ‬ ‫ﺍﻟﺮ‬ ‫ﺮﻳﻖَ‬ ‫َ‬
‫ﻁ‬ ‫َﻈﻮﺍ‬ ‫ﻔ‬ ‫ﺤ‬ ‫ﻳ‬
‫ِ َ‬ ‫ﻥ‬ ‫َ‬ ‫ﺄ‬ ‫ﺑ‬ ‫ِﻩ‬ ‫ﺪ‬ ‫ﻌ‬ ‫ﺑ‬ ‫ﻦ‬
‫َ ﻣِ َ‬ ‫ﻴﺘﻪ‬ ‫ﺑ‬ ‫ﻭ‬ ‫ﻨﻴﻪ‬ ‫ﺑ‬
‫ِ ِ َ َ‬ ‫ﻲ‬ ‫ُﻮﺻ‬ ‫ﻴ‬ ‫ﻟ‬ ‫ﻪ‬ ‫ُ‬ ‫ﺗ‬ ‫َﺮ‬ ‫ﺘ‬ ‫ﺧ‬ ‫َ‬ ‫ﺍ‬ ‫ﺪ‬‫ِ‬ ‫ﻭﻗ‬ ‫ﻬﺎ؟‬ ‫ﺭﺽ ﻛﻠﱡ‬ ‫َﺒﺎﺭﻙُ ِﺑﻪ ﺃ ُ َﻣ ُﻢ ﺍﻷ َ ِ‬ ‫ﺼﻴﺮ ﺃ ُ ﱠﻣﺔً ﻛﺒﻴﺮﺓ ً ُﻣﻘﺘَﺪِﺭﺓ ً ﻭﺗَﺘ َ‬ ‫ﺳ َﻴ ُ‬
‫ُﻼﻥ ﻣِﻦ ُﻫﻨﺎﻙَ‬ ‫ﺍﻟﺮﺟ ِ‬ ‫ﻑ ﱠ‬ ‫ﺼ َﺮ َ‬ ‫ﺮﺍﺥ ﻋﻠَﻴﻬﺎ‪ ،‬ﻓﺄَﻋﻠَﻢ‪ .‬ﻭﺁﻧ َ‬ ‫ٍ‬ ‫ﺻ‬‫ُ‬ ‫ﻦ‬ ‫ﻣِ‬ ‫َﻨﻲ‬ ‫ﻐ‬ ‫َ‬ ‫ﻠ‬ ‫ﺑ‬
‫َ‬ ‫ﻣﺎ‬ ‫ﺐ‬
‫ِ‬ ‫ﺴ‬
‫َ‬ ‫ﺤ‬
‫َ‬ ‫ﺑ‬
‫ِ‬ ‫ﻻ‬ ‫ﺃﻡ‬ ‫ﻠﻮﺍ‬ ‫ﻌ‬
‫َ‬ ‫َ‬ ‫ﻓ‬ ‫َﻞ‬ ‫ﻫ‬ ‫ﺭﻯ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ُ‬
‫ﻝ‬ ‫ﻧﺰ‬ ‫ِ‬ ‫َ‬ ‫ﺃ‬ ‫•ﺍ‪.‬‬ ‫ﺪ‬ ‫ﺟ‬ ‫ِ‬ ‫ﺖ‬ ‫َ‬ ‫ﻠ‬‫ُ‬ ‫ﻘ‬ ‫َ‬ ‫ﺛ‬ ‫ﻗﺪ‬ ‫َﻬﻢ‬ ‫ﺘ‬ ‫َ‬ ‫ﺌ‬ ‫َﻄﻴ‬ ‫ﺧ‬ ‫ﻭ‬ ‫ﱠ‬ ‫ﺪ‬ ‫َ‬ ‫ﺘ‬ ‫ﺁﺷ‬ ‫ﺪ‬
‫ِ‬ ‫ﻗ‬ ‫َ‬ ‫ﺓ‬ ‫ﻤﻮﺭ‬
‫َ‬ ‫ﻋ‬ ‫َ‬ ‫ﻭ‬ ‫ﺪﻭﻡ‬
‫َ‬ ‫ﺳ‬‫َ‬ ‫ﻋﻠﻰ‬ ‫ﺥ‬
‫َ‬ ‫ﺮﺍ‬ ‫ﺼ‬ ‫ﱡ‬ ‫ﺍﻟ‬ ‫ﻥﱠ‬ ‫ﺇ‬
‫ِ‬ ‫‪:‬‬ ‫ﺏّ‬ ‫ﺍﻟﺮ‬‫ﱠ‬ ‫ﻝ‬‫َ‬ ‫ﺑِﻪ‪ .‬ﻓﻘﺎ‬
‫ﺼﻔَ ُﺢ َﻋﻨﻬﺎ ﻣِ ﻦ ﺃَﺟ ِﻞ‬ ‫ﺑﺎﺭﺍ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﺃَﺣﻘ•ﺎ ﺗُﻬ ِﻠ ُﻜﻬﺎ ﻭﻻ ﺗ َ ْ‬ ‫ﺸ ِ ِّﺮﻳﺮ؟ ﻟﻌﻠﱠﻪ ﻳُﻮ َﺟﺪُ َﺧ ْﻤﺴﻮ َﻥ •‬ ‫ﺍﻟﺒﺎﺭ ﻣﻊ ﺍﻟ ّ‬ ‫ﱠ‬ ‫ﺍﻟﺮﺏّ ‪ .‬ﻓَﺘَﻘَﺪ َﱠﻡ ِﺇﺑْﺮﺍﻫﻴ ُﻢ ﻭﻗﺎﻝ‪ :‬ﺃ َ َﺣﻘ•ﺎ ﺗُﻬﻠِﻚ‬ ‫ﻣﺎﻡ ﱠ‬ ‫ِﻲ ِﺇﺑْﺮﺍﻫﻴ ُﻢ ﻭﺍ ِﻗﻔًﺎ ﺃ َ َ‬ ‫ﺳﺪﻭﻡ‪ ،‬ﻭ َﺑﻘ َ‬ ‫َﺤﻮ َ‬ ‫ﻀﻴﺎ ﻧ َ‬ ‫ﻭ َﻣ َ‬
‫ﺍﻟﺮﺏّ ‪ :‬ﺇِﻥ ﻭ َﺟﺪﺕُ ﻓﻲ‬ ‫ﺭﺽ ُﻛﻠِّﻬﺎ ﻻ ﻳَﺪﻳ ُﻦ ﺑِﺎﻟﻌَﺪْﻝ؟ ﻓﻘﺎ َﻝ ﱠ‬ ‫ﺣﺎﺵ ﻟَﻚَ ! ﺃَﺩَﻳﱠﺎﻥُ ﺍﻷ َ ِ‬ ‫َ‬ ‫ﺸ ِ ِّﺮﻳﺮ‪.‬‬ ‫ﺍﻟﺒﺎﺭ ﻛﺎﻟ ّ‬ ‫ﱡ‬ ‫ﺸ ِ ِّﺮﻳﺮ‪ ،‬ﻓﻴَﻜﻮ ُﻥ‬ ‫ﺍﻟﺒﺎﺭ ﻣﻊ ﺍﻟ ّ‬ ‫ﱠ‬ ‫ﺣﺎﺵ َﻟﻚَ ﺃَﻥ ﺗ َﺼ َﻨ َﻊ ﻣِﺜ َﻞ ﻫﺬﺍ‪ :‬ﺃَﻥ ﺗُﻤﻴﺖَ‬ ‫َ‬ ‫ﺑﺎﺭﺍ ﺍﻟﱠﺬﻳﻦَ ﻓﻴﻬﺎ؟‬ ‫ﺍﻟﺨ َْﻤﺴﻴﻦَ •‬
‫ﺴﺔً‪،‬‬ ‫ﺑﺎﺭﺍ َﺧ ْﻤ َ‬‫َﺺ ﺍَﻟﺨ َْﻤﺴﻮﻥَ •‬ ‫ﻭﺭﻣﺎﺩ‪ .‬ﻟَ ُﺮﺑﱠﻤﺎ ﻧَﻘ َ‬ ‫ﺳ ِّﻴﺪﻱ‪ ،‬ﻭﺃﻧﺎ ﺗُﺮﺍﺏٌ َ‬ ‫ﺍﻟﻜﻼﻡ ﻣﻊ َ‬ ‫ِ‬ ‫ﺎﺏ ِﺇﺑْﺮﺍﻫﻴ ُﻢ ﻭﻗﺎﻝ‪ :‬ﻗﺪ ﺃَﻗﺪَﻣﺖُ ﻋﻠﻰ‬ ‫ﻜﺎﻥ ُﻛﻠِّﻪ ﻣِ ﻦ ﺃَﺟْ ﻠِﻬﻢ‪ .‬ﻓﺄَﺟ َ‬ ‫ﺻﻔَ ُﺢ ﻋﻦ ﺍﻟ َﻤ ِ‬ ‫ﺑﺎﺭﺍ ﻓﻲ ﺍﻟ َﻤﺪﻳﻨﺔ‪ ،‬ﻓﺈِﻧِّﻲ ﺃَ ْ‬ ‫ﺪﻭﻡ َﺧﻤْﺴﻴﻦَ •‬ ‫ﺳ َ‬ ‫َ‬
‫ﺴﺔً ﻭﺃَﺭﺑَﻌﻴﻦ‪ .‬ﺛ ُ ﱠﻢ ﻋﺎﺩَ ﺃﻳﻀًﺎ ﻭﻛﻠﱠ َﻤﻪ ﻓﻘﺎﻝ‪ :‬ﻟَ ُﺮﺑﱠﻤﺎ ُﻭ ِﺟﺪَ ﻫُﻨﺎﻙَ ﺃَﺭﺑَﻌﻮﻥ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃَﻓﻌَ ُﻞ ﻣِ ﻦ ﺃَﺟْ ِﻞ ﺍﻷَﺭﺑَﻌﻴﻦ‪ .‬ﻗﺎ َﻝ‬ ‫ﺴﺔ؟ ﻓﻘﺎﻝ‪ :‬ﻻ ﺃُﻫ ِﻠ ُﻜﻬﺎ‪ِ ،‬ﺇﻥ َﻭ َﺟﺪﺕُ ﻫُﻨﺎﻙَ ﺧَﻤ َ‬ ‫ﺐ ﺍﻟ َﺨ ْﻤ َ‬ ‫ﺴ َﺒ ِ‬ ‫ﺃَﻓﺘُﻬ ِﻠﻚُ ﺍﻟ َﻤﺪﻳﻨﺔَ ﻛﻠﻬﺎ ﺑِ َ‬
‫ﺳﻴِّﺪﻱ‪ :‬ﻟَ ُﺮﺑﱠﻤﺎ ُﻭ ِﺟﺪَ ﻫُﻨﺎﻙَ ِﻋ ْﺸﺮﻭﻥ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﺃُﻫ ِﻠﻚُ‬ ‫َﻼﻡ ﻣﻊ َ‬ ‫ﺳﻴِّﺪﻱ ﺃَﻥ ﺃَﺗَﻜَﻠﱠﻢ‪ :‬ﻟَ ُﺮﺑﱠﻤﺎ ُﻭ ِﺟﺪَ ﻫُﻨﺎﻙَ ﺛَﻼﺛﻮﻥ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻻ ﺃَﻓﻌَﻞ‪ِ ،‬ﺇﻥ َﻭ َﺟﺪﺕُ ﻫُﻨﺎﻙَ ﺛَﻼﺛﻴﻦ‪ .‬ﻗﺎﻝ‪ :‬ﻗﺪ ﺃَﻗﺪَﻣﺖُ ﻋﻠﻰ ﺍﻟﻜ ِ‬ ‫ﻀﺐْ َ‬ ‫ﺇِﺑْﺮﺍﻫﻴﻢ‪ :‬ﻻ ﻳَﻐ َ‬
‫َﻼﻡ ﻣ َﻊ‬ ‫ﺳﻴِّﺪﻱ ﺃَﻥ ﺃَﺗَﻜَﻠﱠ َﻢ ﺃﻳﻀًﺎ ﻫﺬﻩ ﺍﻟ َﻤﺮﱠ ﺓ َ ﺍﻷَﺧﻴﺮﺓ‪ :‬ﻟَ ُﺮﺑﱠﻤﺎ ُﻭ ِﺟﺪَ ﻫُﻨﺎﻙَ َﻋﺸ ََﺮﺓ َ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﺃُﻫ ِﻠﻚُ ﻣِ ﻦ ﺃَﺟْ ِﻞ ﺍﻟﻌَﺸ ََﺮﺓ‪ .‬ﻭ َﻣﻀﻰ ﺍﻟﺮﱠ ﺏﱡ ﻋِﻨﺪَﻣﺎ ﺁ ْﻧﺘ َﻬﻰ ِﻣ َﻦ ﺍﻟﻜ ِ‬ ‫ﻀﺐْ َ‬ ‫ﻣِ ﻦ ﺃَ ْﺟ ِﻞ ﺍﻟ ِﻌ ْﺸﺮﻳﻦ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻳَﻐ َ‬
‫ﺳ َﺠﺪَ ﺑِ َﻮﺟ ِﻬﻪ ِﺇﻟﻰ ﺍﻷَﺭﺽ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﻗﺎﻡ ِﻟﻠِﻘﺎﺋِﻬﻤﺎ ﻭ َ‬ ‫ﺳﺪﻭﻡ‪ .‬ﻓﻠَ ﱠﻤﺎ ﺭﺁﻫُﻤﺎ ﻟُﻮﻁ‪َ ،‬‬ ‫ﺏ َ‬ ‫ﻁ ﺟﺎ ِﻟﺴًﺎ ﻋِﻨﺪَ ﺑﺎ ِ‬ ‫ﺪﻭﻡ َﻣﺴﺎ ًء‪ ،‬ﻭﻛﺎﻥَ ﻟُﻮ ٌ‬ ‫ﺳ َ‬ ‫ﻼﻛﺎﻥ ﺇِﻟﻰ َ‬ ‫ِ‬ ‫ﻭﺭ َﺟ َﻊ ِﺇﺑْﺮﺍﻫﻴ ُﻢ ﺇِﻟﻰ َﻣﻜﺎﻧِﻪ«‪ .‬ﺍﻟﻔﺼﻞ ‪» :19‬ﻓﺠﺎ َء ﺍﻟ َﻤ‬ ‫ﺇِﺑْﺮﺍﻫﻴﻢ‪َ ،‬‬
‫ﺼﻨ َﻊ ﻟَ ُﻬﻤﺎ َﻣﺄﺩُﺑﺔً‬ ‫ﻨﺰﻟَﻪ‪ .‬ﻓ َ‬ ‫َﺜﻴﺮﺍ‪ ،‬ﻓﻤﺎﻻ ِﺇﻟَﻴﻪ ﻭﺩَﺧَﻼ َﻣ ِ‬ ‫ﺳﺒﻴ ِﻠ ُﻜﻤﺎ‪ .‬ﻓﻘﺎﻻ‪ :‬ﻻ‪ ،‬ﺑﻞ ﻓﻲ ﺍﻟﺴﱠﺎﺣ ِﺔ ﻧَﺒﻴﺖ‪ .‬ﻓﺄَﻟَ ﱠﺢ َﻋﻠﻴ ِﻬﻤﺎ ﻛ ً‬ ‫ﻴﺎﻥ ﻓﻲ َ‬ ‫َﻤﻀ ِ‬ ‫ِﺮﺍﻥ ﻭﺗ ِ‬ ‫ﺖ َﻋﺒ ِﺪ ُﻛﻤﺎ ﻭﺑﻴﺘﺎ ﻭﺁ ْﻏﺴِﻼ ﺃَﺭ ُﺟﻠَﻜﻤﺎ‪ ،‬ﺛ ُ ﱠﻢ ﺗُﺒَ ّﻜ ِ‬ ‫ﻱ‪ ،‬ﻣِﻴﻼ ﺇِﻟﻰ ﺑَﻴ ِ‬ ‫ﺳﻴِّﺪَ ﱠ‬ ‫َ‬
‫ﺬﺍﻥ‬‫ﺍﻟﻠ ِ‬ ‫ُﻼﻥ ﱠ‬ ‫ﺍﻟﺮﺟ ِ‬ ‫ﻁﺎ ﻭﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺃَﻳﻦَ ﱠ‬ ‫َﻮﻡ ﺇِﻟﻰ ﺁﺧِ ِﺮﻫِﻢ‪ .‬ﻓﻨﺎﺩﻭﺍ ﻟُﻮ ً‬ ‫ﺸﻴﺦ‪َ ،‬ﺟﻤﻴ ُﻊ ﺍﻟﻘ ِ‬ ‫ﻲ ِ ِﺇﻟﻰ ﺍﻟ ﱠ‬ ‫ﺼﺒِ ّ‬ ‫ﻨﺰﻝ‪ِ ،‬ﻣﻦَ ﺍﻟ ﱠ‬ ‫ﺳﺪﻭﻡ‪ ،‬ﻗﺪ ﺃَﺣﺎﻁﻮﺍ ﺑِﺎﻟ َﻤ ِ‬ ‫ﻄ ِﺠﻌﺎ‪ ،‬ﺇِﺫﺍ ﺑﺄَﻫ ِﻞ ﺍﻟ َﻤﺪﻳﻨﺔ‪ ،‬ﺃَﻫ ِﻞ َ‬ ‫ﻀ َ‬ ‫َﻄﻴﺮﺍ‪ ،‬ﻓﺄﻛﻼ‪ .‬ﻭﻗَﺒ َﻞ ﺃَﻥ ﻳَ ْ‬ ‫ﻭ َﺧﺒَﺰَ ﻓ ً‬
‫َﺘﺎﻥ ﻣﺎ َﻋ َﺮﻓَﺘﺎ َﺭﺟ ًُﻼ‪:‬‬ ‫ِﻲ ﺁﺑﻨ ِ‬ ‫ﺍﻟﺒﺎﺏ َﻭ َﺭﺍ َءﻩ ﻭﻗﺎﻝ‪ :‬ﺃَﺳﺄَﻟُﻜﻢ ﺃَﻻﱠ ﺗ َﻔﻌَﻠﻮﺍ ﺷ •َﺮﺍ‪ ،‬ﻳﺎ ﺇِ ْﺧ َﻮﺗﻲ‪ .‬ﻫﺎ َءﻧَﺬَﺍ ﻟ َ‬ ‫َ‬ ‫ﻁ ﺇِﻟﻰ ﺍﻟ َﻤﺪﺧَﻞ ﻭﺃَﻏ َﻠ َﻖ‬ ‫َﻌﺮﻓَ ُﻬﻤﺎ‪ .‬ﻓﺨ ََﺮ َﺝ ﺇِﻟَﻴ ِﻬﻢ ﻟُﻮ ٌ‬ ‫ﺧﺮﺟْ ُﻬﻤﺎ ِﻟﻜَﻰ ﻧ ِ‬ ‫ﻗَﺪِﻣﺎ ﺇِﻟَﻴﻚَ ﻓﻲ ﻫﺬﻩ ﺍﻟ ﱠﻠﻴﻠَﺔ؟ ﺃ َ ِ‬
‫ﻨﺰ ُﻝ ِﺑﻨﺎ ﻓﻴُﻘﻴ ُﻢ‬ ‫ﺳ ْﻘﻔﻲ‪ .‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺗَﻨَ ﱠﺢ ﻣِ ﻦ ﻫﻨﺎ! ﺛ ُ ﱠﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ َﺭ ُﺟ ٌﻞ ﻳَ ِ‬ ‫ﺍﻟﺮﺟُﻼﻥ‪ ،‬ﻓﻼ ﺗ َﻔﻌَﻠﻮﺍ ﺑِ ِﻬﻤﺎ ﺷَﻴﺌًﺎ‪ ،‬ﻷَﻧﱠﻬﻤﺎ ﺩَﺧَﻼ ﺗَﺤﺖَ ﻅِ ِّﻞ َ‬ ‫ﻫﺬﺍﻥ ﱠ‬ ‫ِ‬ ‫ﺴ َﻦ ﻓﻲ ﺃَﻋﻴُﻨِﻜﻢ‪ .‬ﻭﺃ َ ﱠﻣﺎ‬ ‫ﺧﺮ ُﺟ ُﻬﻤﺎ ﺇِﻟَﻴ ُﻜﻢ‪ ،‬ﻓﺎﺻﻨَﻌﻮﺍ ﺑِ ِﻬﻤﺎ ﻣﺎ َﺣ ُ‬ ‫ﺃُ ِ‬
‫ﺖ ﻭﺃﻏﻠَﻘﺎ ﺍﻟﺒﺎﺏ‪ .‬ﻭﺃ َ ﱠﻣﺎ ﺍﻟﻘَﻮ ُﻡ ﺍﻟﱠﺬﻳﻦَ ﻋِﻨﺪَ‬ ‫ﻁﺎ ﺇِﻟَﻴﻬﻤﺎ ﺇِﻟﻰ ﺍﻟﺒَﻴ ِ‬ ‫ُﻼﻥ ﺃَﻳ ِﺪﻳَ ُﻬﻤﺎ ﻭﺃَﺩﺧﻼ ﻟُﻮ ً‬ ‫ِ‬ ‫ﺟ‬ ‫ﺮ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﱠ‬ ‫ﺪ‬ ‫ﻤ‬
‫َ‬ ‫ﻓ‬ ‫ﺍﻟﺒﺎﺏ‪.‬‬ ‫ِﺮﻭﺍ‬ ‫ﺴ‬ ‫ْ‬
‫ﻜ‬ ‫ﻴ‬
‫َ‬ ‫ﻟ‬
‫ِ‬ ‫ﱠﻣﻮﺍ‬ ‫ﺪ‬ ‫َ‬ ‫ﻘ‬ ‫ﻭﺗ‬ ‫ﻮﻁ‬ ‫ُ‬ ‫ﻟ‬ ‫ﻋﻠﻰ‬ ‫ﱠﻘﻮﺍ‬ ‫ﻴ‬ ‫ﺿ‬
‫َ‬ ‫ﻭ‬ ‫ﻤﺎ‪.‬‬ ‫ﻬ‬
‫ِ‬ ‫ﺑ‬
‫ِ‬ ‫ُ‬
‫ﻞ‬ ‫ﻌ‬
‫َ‬ ‫َﻔ‬ ‫ﻧ‬ ‫ﺎ‬ ‫ﻤ‬
‫ﱠ‬ ‫ﻣِ‬ ‫َ‬ ‫ﺃ‬ ‫ْﻮ‬
‫َ‬ ‫ﺳ‬ ‫َ‬ ‫ﺃ‬ ‫ﻚَ‬ ‫ﺑ‬
‫ِ‬ ‫ُ‬
‫ﻞ‬ ‫ﻌ‬
‫َ‬ ‫َﻔ‬ ‫ﻧ‬ ‫ﺍﻵﻥَ‬ ‫ﺎ!‬ ‫ﻤ‬
‫ً‬ ‫ﻛ‬
‫ِ‬ ‫ﺣﺎ‬ ‫ﻪ‬ ‫ﺴ‬‫ﻧَﻔ َ‬
‫ْﻬﺎﺭﻙَ ﻭﺑَﻨﻮﻙَ ﻭﺑﻨﺎﺗُﻚَ ﻭ َﺟﻤﻴ ُﻊ َﻣﻦ ﻟَﻚَ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔ‬ ‫ُﻼﻥ ِﻟﻠُﻮﻁ‪َ :‬ﻣﻦ ﻟَﻚَ ﺃﻳﻀًﺎ ﻫ ُﻬﻨﺎ؟ ﺃَﺻ ُ‬ ‫ﺍﻟﺮﺟ ِ‬ ‫َﺒﻴﺮﻫِﻢ‪ ،‬ﻓﻠَﻢ ﻳَﻘﺪِﺭﻭﺍ ﺃَﻥ ﻳَ ِﺠﺪﻭﺍ ﺍﻟﺒﺎﺏ‪ .‬ﻭﻗﺎ َﻝ ﱠ‬ ‫ﻐﻴﺮﻫِﻢ ﺇِﻟﻰ ﻛ ِ‬ ‫ﺻ ِ‬ ‫ﻀ َﺮﺑﺎﻫﻢ ﺑﺎﻟﻌَﻤﻰ ﻣِ ﻦ َ‬ ‫ﺏ ﺍﻟﺒَﻴﺖ‪ ،‬ﻓ َ‬ ‫ﺑﺎ ِ‬
‫ْﻬﺎﺭﻩ ﺍﻟﱠﺬﻳﻦَ ﺳﻴَﺘﱠﺨِ ﺬﻭﻥَ ﺑَﻨﺎﺗِﻪ ﻭﻗﺎ َﻝ َﻟﻬﻢ‪:‬‬ ‫ﻁ ﻭ َﻛﻠﱠ َﻢ ﺃَﺻ َ‬ ‫ﺍﻟﺮﺏﱡ ِﻟﻨُﻬ ِﻠﻚَ ﺍﻟ َﻤﺪﻳﻨﺔ‪ .‬ﻓﺨ ََﺮ َﺝ ﻟُﻮ ٌ‬ ‫ﺳﻠَﻨﺎ ﱠ‬ ‫ﺍﻟﺮﺏّ ‪ ،‬ﻭﻗَﺪ ﺃَﺭ َ‬ ‫ﻣﺎﻡ ﱠ‬ ‫ﺼﺮﺍ ُﺥ ﻋ َﻠﻴ ِﻬﻢ ﺃ َ َ‬ ‫ﺃ َ ْﺧ ِﺮﺟْ ُﻬﻢ ﻣِ ﻦ ﻫﺬﺍ ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻓﺈِﻧﱠﻨﺎ ُﻣﻬﻠِﻜﺎ ِﻥ ﻫﺬﺍ ﺍﻟﻤﻜﺎﻥ‪ ،‬ﻓﻘَ ِﺪ ﺍَﺷﺘَﺪﱠ ﺍﻟ ﱡ‬
‫َﻴﻦ ﻫُﻨﺎ‪،‬‬ ‫ﺁﻣﺮﺃَﺗَﻚَ ﻭﺍَﺑﻨَﺘَﻴﻚَ ﺍﻟ َﻤﻮﺟﻮﺩَﺗ ِ‬ ‫ﻼﻛﺎﻥ ﻋﻠﻰ ﻟُﻮﻁٍ ﻗﺎﺋِﻠَﻴﻦ‪ :‬ﻗُ ْﻢ ﻓ ُﺨ ِﺬ َ‬ ‫ِ‬ ‫ﻁﻠَ َﻊ ﺍﻟﻔَﺠْ ﺮ‪ ،‬ﺃَﻟَ ﱠﺢ ﺍﻟ َﻤ‬ ‫ﺻﻬﺎﺭﻩ‪ .‬ﻓﻠَ ﱠﻤﺎ َ‬ ‫ِ‬ ‫ﻛﻤﺎﺯﺡٍ ﻓﻲ ﺃَﻋﻴ ُِﻦ ﺃ َ‬ ‫ِ‬ ‫ﺍﻟﺮﺏﱠ ُﻣﻬ ِﻠﻚٌ ﺍﻟ َﻤﺪﻳﻨﺔ‪ .‬ﻓﻜﺎﻥَ‬ ‫ﻗﻮﻣﻮﺍ ﻭﺍ َ ُﺧﺮﺟﻮﺍ ﻣِﻦ ﻫﺬﺍ ﺍﻟ َﻤﻜﺎﻥ‪ ،‬ﻷَﻥﱠ ﱠ‬
‫ﺧﺎﺭﺝ ﻗﺎﻻ‪ :‬ﺍ ُ ْﻧ ُﺞ ِﺑﻨَﻔﺴِﻚَ ‪ .‬ﻻ‬ ‫ِ‬ ‫ﻟﻰ‬ ‫ﺇ‬
‫ِ‬ ‫ﺟﺎﻫﻢ‬ ‫ﺮ‬‫َ‬ ‫ْ‬
‫ﺧ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬‫ﻤ‬‫ﱠ‬ ‫َ‬ ‫ﻠ‬ ‫ﻓ‬ ‫ﺪﻳﻨﺔ‪.‬‬ ‫ﻤ‬‫َ‬ ‫ﺍﻟ‬ ‫ﺝ‬
‫َ‬ ‫ﺧﺎﺭ‬
‫ِ‬ ‫ﻌﺎﻩ‬ ‫ﺿ‬
‫َ‬ ‫ﻭﻭ‬
‫َ‬ ‫ﺟﺎﻩ‬ ‫ﺮ‬
‫َ‬ ‫ْ‬
‫ﺧ‬ ‫َ‬ ‫ﺃ‬‫ﻭ‬ ‫ﻴﻪ‪،‬‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ِ‬ ‫ﺏّ‬ ‫ﺍﻟﺮﱠ‬ ‫ﺔ‬
‫ِ‬ ‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﻔ‬ ‫ِﺸ‬ ‫ﻟ‬ ‫َﻴﻪ‪،‬‬ ‫ﺘ‬ ‫ﻨ‬
‫َ‬ ‫ﻭﺍﺑ‬ ‫ِﻪ‬ ‫ﺗ‬ ‫َ‬ ‫ﺃ‬‫ﻣﺮ‬ ‫َ‬ ‫َ‬ ‫ﺍ‬ ‫ﺪ‬
‫ِ‬ ‫ﻴ‬
‫َ‬ ‫ﺑ‬
‫ِ‬ ‫ﻭ‬ ‫ﻩ‬ ‫ﺪ‬
‫ِ‬ ‫ﻴ‬
‫َ‬ ‫ﺑ‬
‫ِ ِ‬ ‫ﻥ‬ ‫ُﻼ‬ ‫ﺟ‬ ‫ﺍﻟﺮﱠ‬ ‫ﻚَ‬ ‫ﺴ‬
‫َ‬ ‫ﻣ‬ ‫ﺏ ﺍﻟ َﻤﺪﻳﻨﺔ‪ .‬ﻓﺘ ََﺮﺩﱠﺩَ ﻟُﻮﻁ‪ ،‬ﻓﺄ َ‬ ‫ِﻟﺌَﻼﱠ ﺗ َﻬﻠِﻚَ ِﺑﻌِﻘﺎ ِ‬
‫ﻲ‬ ‫ﺻﻨَﻌﺘ َﻬﺎ ﺇِ َﻟ ﱠ‬ ‫ﻈ َﻤﺖ َﺭﺣ َﻤﺘُﻚَ ﺍﻟﱠﻨﻲ َ‬ ‫ُﻈ َﻮﺓ ً ﻓﻲ َﻋﻴﻨَﻴﻚَ ‪ ،‬ﻭ َﻋ ُ‬ ‫ِﻒ ﻓﻲ ﺍﻟﺴﱠﻬﻞ ﻛُ ّﻠِﻪ‪ ،‬ﻭﺍﻧ ُﺞ ﺇِﻟﻰ ﺍﻟ َﺠﺒَ ِﻞ ِﻟﺌَﻼﱠ ﺗ َﻬﻠِﻚ‪ .‬ﻓﻘﺎ َﻝ ﻟَ ُﻬﻤﺎ ﻟُﻮﻁ‪ :‬ﻻ‪ ،‬ﺃَﺭْ ﺟﻮﻙ‪ ،‬ﻳﺎ ﺳﻴِّﺪﻱ‪ .‬ﺇِﻥﱠ َﻋﺒﺪَﻙَ ﻗﺪ ﻧﺎ َﻝ ﺣ ْ‬ ‫ﺗ َﻠﺘ َ ِﻔﺖْ ِﺇﻟﻰ َﻭﺭﺍﺋِﻚَ ﻭﻻ ﺗَﻘ ْ‬
‫‪92‬‬
 ‫‪@ @óŞ“Ë‬‬ ‫‪ @bflß@bflèÌfl Ï‬‬‫‬ ‫ﺸ ٰﻰ‪.‬‬ ‫ﻏ ﱠ‬ ‫ﺸ ٰﯨ َﻬﺎ َﻣﺎ َ‬ ‫ﻓَﻐَ ﱠ‬ ‫ﺸﻰ‬‫ﻏ ﱠ‬ ‫ﺸﺎﻫَﺎ َﻣﺎ َ‬ ‫ﻓَﻐَ ﱠ‬ ‫ﻡ‪54 :53\23‬‬
‫‪@ @ôflŠbflànfl mfl @Ùiğ Š‬‬‫‪fl @bÛa@ğðdjč Ï‬‬
‫‬ ‫ﺎﺭ ٰﻯ‪1‬ﺕ‪1‬؟‬ ‫َ َ‬ ‫ﻤ‬‫َ‬ ‫ﺘ‬ ‫َ‬ ‫ﺗ‬ ‫ﻚَ‬ ‫ﺑ‬
‫ّ‬ ‫ﻓَﺒِﺄ َ ّ ِ َ ءِ َ ِ‬
‫ﺭ‬ ‫ٓ‬
‫ﺍﻻ‬‫َ‬ ‫ء‬ ‫ﻱ‬ ‫ﺎﺭﻯ‬ ‫َ َ‬ ‫ﻤ‬ ‫َ‬ ‫ﺘ‬ ‫َ‬ ‫ﺗ‬ ‫ﻚَ‬ ‫ﺑ‬
‫ّ‬ ‫ﻓَﺒِﺄ َ ّ ِ ِ َ ِ‬
‫ﺭ‬ ‫ء‬ ‫ﻻ‬‫َ‬ ‫َ‬ ‫ﺁ‬ ‫ﻱ‬ ‫ﻡ‪55 :53\23‬‬
‫‪1‬‬

‫‪@ @óÛëþa@Š‰‬‬ ‫‪Ž äş Ûa@flåßğ @‹íč‰ãfl @afl‰çfl‬‬ ‫ِﻳﺮ ِ ّﻣﻦَ ٱﻟﻨﱡﺬُ ِﺭ ۡٱﻷُﻭﻟَ ٰ ٓﻰ‪.‬‬ ‫ٰ َﻫﺬَﺍ ﻧَﺬ ‪ٞ‬‬ ‫ِﻳﺮ ﻣِﻦَ ﺍﻟﻨﱡﺬ ُ ِﺭ ْﺍﻷُﻭﻟَﻰ‬ ‫َﻫﺬَﺍ ﻧَﺬ ٌ‬ ‫ﻡ‪56 :53\23‬‬
‫‪@ @òÏ‬‬‫‪Œ‬‬‫‪ þa@čoÏ‬‬ ‫‪Œ‬‬‫‪ c‬‬ ‫ُﺕ‪1‬‬
‫ﺖ ٱﻷ ِﺯﻓﺔ ‪،‬‬‫َ‬ ‫ٓ‬ ‫ۡ‬ ‫]‪ [---‬ﺃ َ ِﺯﻓ ِ‬
‫َ‬ ‫ﺖ ْﺍﻵَ ِﺯﻓَﺔ ُ‬ ‫ﺃ َ ِﺯﻓَ ِ‬ ‫‪2‬‬
‫ﻡ‪57 :53\23‬‬
‫’ ‪@ @òvÐ‬‬
‫‪č b×@čéÜKÛa@æ뎆@åčß@bflèÛ @fl÷îÛ‬‬ ‫ٌ‪1‬‬
‫ٱ¡ِ‪ ،‬ﻛَﺎ ِﺷﻔَﺔ ‪.‬‬ ‫ُﻭﻥ ﱠ‬ ‫ﺲ ﻟَ َﻬﺎ‪ ،‬ﻣِﻦ ﺩ ِ‬ ‫ﻟَ ۡﻴ َ‬ ‫}ِ ﻛَﺎ ِﺷﻔَﺔ ٌ‬ ‫ُﻭﻥ ﱠ‬ ‫ْ‬
‫ْﺲ ﻟ َﻬﺎ ﻣِ ﻦ ﺩ ِ‬ ‫َ‬ ‫ﻟَﻴ َ‬
‫‪3‬‬
‫ﻡ‪58 :53\23‬‬
‫‪@ @æfl ìŽjv‬‬ ‫¨‡‪fl Èflm@čsíč‬‬ ‫‪ a@afl‰çfl @åčàÏ‬‬ ‫‪ c‬‬ ‫ﺚ ﺗ َﻌۡ َﺠﺒُﻮﻥَ ‪،‬‬
‫‪1‬‬ ‫ۡ‬
‫ﺃَﻓَﻤِﻦ َﻫﺬَﺍ ٱﻟ َﺤﺪِﻳ ِ‬ ‫ٰ‬ ‫ۡ‬ ‫ﺚ ﺗ َ ْﻌ َﺠﺒُﻮﻥَ‬ ‫ْ‬
‫ﺃَﻓَﻤِ ْﻦ َﻫﺬَﺍ ﺍﻟ َﺤﺪِﻳ ِ‬ ‫‪4‬‬
‫ﻡ‪59 :53\23‬‬
‫‪@ @æfl ìØjflm@bÛëfl @flæìØz‬‬ ‫‪fl ›flmëfl‬‬ ‫َﻀ َﺤ ُﻜﻮﻥَ ‪َ 1‬ﻭ َﻻ ﺗ َۡﺒ ُﻜﻮﻥَ ‪،‬‬ ‫َﻭﺗ ۡ‬ ‫ﻀ َﺤ ُﻜﻮﻥَ َﻭ َﻻ ﺗ َ ْﺒ ُﻜﻮﻥَ‬ ‫َﻭﺗ َ ْ‬ ‫‪5‬‬
‫ﻡ‪60 :53\23‬‬
‫Ž ‪@ @æfl 뎇àč‬‬ ‫‪fl @áŽnãcëfl‬‬ ‫ﺳﻤِ ﺪ ُﻭﻥَ ﺱ‪ 1‬ﺕ‪1‬؟‬ ‫َﻭﺃَﻧﺘُﻢۡ ٰ َ‬ ‫ﺳﺎﻣِ ﺪ ُﻭﻥَ‬ ‫َﻭﺃ َ ْﻧﺘ ُ ْﻢ َ‬ ‫ﻡ‪61 :53\23‬‬
‫‪6‬‬

‫‪@ @a(뎇jŽ Çaflë@čéÜK Ûč@(a뎇v‬‬ ‫‪Ž ŽbÏ‬‬ ‫ٱﻋﺒُﺪ ُﻭﺍْ‪.‬‬ ‫¡ِ َﻭ ۡ‬ ‫ﭑﺳ ُﺠﺪ ُﻭ ۤﺍْ ِ ﱠ ۤ‬ ‫ﻓَ ۡ‬ ‫ﻓَﺎ ْﺳ ُﺠﺪ ُﻭﺍ ِ ﱠ¡ِ َﻭﺍ ْﻋﺒُﺪ ُﻭﺍ‬ ‫ﻡ‪62 :53\23‬‬

‫‪ 80\24‬ﺳﻮﺭﺓ ﻋﺒﺲ‬
‫‪7‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 42‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬
‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪8‬‬
‫ﱠ ﺕ‪ 1‬ﺱ‪1‬‬
‫‪@ @óKÛìflmfl ëfl @fl÷jfl Ç‬‬ ‫‪fl‬‬ ‫‪،‬‬ ‫ﺲ‪َ 1‬ﻭﺗ ََﻮﻟ ٰ ٓﻰ‬ ‫ﻋﺒَ َ‬
‫َ‬ ‫ﺲ َﻭﺗ ََﻮﻟﱠﻰ‬ ‫ﻋﺒَ َ‬‫َ‬ ‫ﻡ‪1 :80\24‬‬
‫‪9‬‬

‫‪@ @óflàÇþa@êŽbflu@æc‬‬ ‫ﺃَﻥ‪َ 1‬ﺟﺎ ٓ َءﻩ ُ ۡٱﻷ َ ۡﻋ َﻤ ٰﻰ‪.‬‬ ‫ﺃ َ ْﻥ َﺟﺎ َءﻩ ُ ْﺍﻷ َ ْﻋ َﻤﻰ‬ ‫‪10‬‬
‫ﻡ‪2 :80\24‬‬
‫×‪@ @óK‬‬ ‫‪Ş ífl @ŽéÜKÈ‬‬‫‪fl Û @Ù튇Ží@bflßëfl‬‬ ‫َﻭ َﻣﺎ ﻳ ُۡﺪ ِﺭﻳﻚَ ؟ ﻟَﻌَﻠﱠ ۥﻪ ُ ﻳَ ﱠﺰ ﱠﻛ ٰ ٓﻰﺕ‪،1‬‬ ‫َﻭ َﻣﺎ ﻳُﺪ ِْﺭﻳﻚَ ﻟَﻌَﻠﱠﻪ ُ ﻳَ ﱠﺰ ﱠﻛﻰ‬ ‫‪11‬‬
‫ﻡ‪3 :80\24‬‬
‫‪@ @ôfl‹×ğ‰Ûa@ŽéÈ‬‬ ‫‪fl Ð äflnÏ‬‬ ‫׋‪ @Ž‬‬‫‪K ‰‬‬ ‫‪Ş ífl @ëc‬‬ ‫ﻯ‪.‬‬‫ﺃ َ ۡﻭ ﻳَﺬﱠ ﱠﻛ ُﺮ‪ ،1‬ﻓَﺘ َﻨﻔَﻌَﻪُ‪ 2‬ٱﻟﺬ ّ ِۡﻛ َﺮ ٰ ٓ‬ ‫ﺃ َ ْﻭ ﻳَﺬﱠ ﱠﻛ ُﺮ ﻓَﺘ َ ْﻨﻔَﻌَﻪ ُ ﺍﻟ ِﺬّ ْﻛ َﺮﻯ‬ ‫‪12‬‬
‫ﻡ‪4 :80\24‬‬
‫‪@ @ófläÌflnŽa@åßfl @bŞßc‬‬ ‫ٱﺳﺘ َۡﻐﻨ َٰﻰ‪،‬‬ ‫ﺃ َ ﱠﻣﺎ َﻣ ِﻦ ۡ‬ ‫ﺳﺘ َ ْﻐﻨَﻰ‬ ‫ﺃ َ ﱠﻣﺎ َﻣ ِﻦ ﺍ ْ‬ ‫ﻡ‪5 :80\24‬‬
‫—‡‪@ @ôŞ‬‬ ‫‪fl mfl @ŽéÛ @floãdÏ‬‬ ‫‬ ‫ﺼﺪ ٰﱠﻯ‪1‬ﺕ‪.1‬‬ ‫ﻓَﺄَﻧﺖَ ﻟَ ۥﻪ ُ ﺗ َ َ‬ ‫ﺼﺪﱠﻯ‬ ‫ﻓَﺄ َ ْﻧﺖَ ﻟَﻪُ ﺗ َ َ‬ ‫ﻡ‪6 :80\24‬‬
‫‪13‬‬

‫×‪@ @óK‬‬ ‫‪Ş ífl @bKÛc @ÙîÜÇ‬‬ ‫‪fl @bflßëfl‬‬ ‫ﻋﻠَ ۡﻴﻚَ ﺃَ ﱠﻻ َﻳ ﱠﺰ ﱠﻛ ٰﻰ؟‬ ‫َﻭ َﻣﺎ َ‬ ‫ﻋﻠَﻴْﻚَ ﺃ َ ﱠﻻ َﻳ ﱠﺰ ﱠﻛﻰ‬ ‫َﻭ َﻣﺎ َ‬ ‫ﻡ‪7 :80\24‬‬
‫‪@ @óflȏflí@Úbflu@åflß@bŞßc ëfl‬‬ ‫َﻭﺃ َ ﱠﻣﺎ َﻣﻦ َﺟﺎ ٓ َءﻙَ ﻳَ ۡﺴ َﻌ ٰﻰ‪،‬‬ ‫َﻭﺃ َ ﱠﻣﺎ َﻣ ْﻦ َﺟﺎ َءﻙَ ﻳَ ْﺴ َﻌﻰ‬ ‫ﻡ‪8 :80\24‬‬
‫‪@ @ófl“ƒflí@flìçŽ ëfl‬‬ ‫َﻭﻫ َُﻮ ﻳَ ۡﺨﺸ َٰﻰ ]‪[...‬ﺕ‪،1‬‬ ‫َﻭﻫ َُﻮ ﻳَ ْﺨﺸَﻰ‬ ‫‪14‬‬
‫ﻡ‪9 :80\24‬‬
‫‪@ @óŞèÜ mfl @ŽéäflÇ@floãdÏ‬‬ ‫‬ ‫ﻋ ۡﻨﻪ ُ ﺗَﻠَ ﱠﻬ ٰﻰ‪.1‬‬ ‫ﻓَﺄَﻧﺖَ َ‬ ‫َ‬
‫ﻋ ْﻨﻪ ُ ﺗَﻠ ﱠﻬﻰ‬ ‫ﻓَﺄ َ ْﻧﺖَ َ‬ ‫ﻡ‪10 :80\24‬‬
‫‪15‬‬

‫ﺻﻐﻴﺮﺓ؟ ﻓﺘ َﺤْﻴﺎ‬ ‫ﺻﻐﻴﺮﺓ‪ ،‬ﻓﺪَﻋْﻨﻲ ﺃَ ْﻧﺠﻮ ﺇِﻟَﻴﻬﺎ ‪ -‬ﺍﻟَﻴ َﺴﺖ َ‬ ‫ﺏ ﺇِ َﻟﻴﻬﺎ‪ ،‬ﻭﻫﻲ َ‬ ‫ﺸ ﱡﺮ ﻓﺄَﻣﻮﺕ‪ .‬ﻫﺎ ﺇِﻥﱠ ﻫﺬﻩ ﺍﻟ َﻤﺪﻳﻨﺔَ ﻗَﺮﻳﺒﺔٌ ﻟ ِْﻠ َﻬ َﺮ ِ‬ ‫ﻲ ﺍﻟ ﱠ‬‫ﺑِﺈِﺑْﻘﺎﺋِﻚَ ﻋﻠﻰ َﺣﻴﺎﺗﻲ‪ِ .‬ﺇﻧِّﻲ ﻻ ﺃَﺳﺘَﻄﻴﻊ ﺍﻟﻨﱠﺠﺎﺓ َ ﺇِﻟﻰ ﺍﻟ َﺠﺒَ ِﻞ ﺩﻭﻥَ ﺃَﻥ ﻳَﻠ َﺤﻖَ ﺑِ َ‬
‫ِﺐ ﺍﻟ َﻤﺪﻳﻨﺔَ ﱠﺍﻟﺘِﻲ ﺫَﻛَﺮﺗ َﻬﺎ‪ .‬ﺃَﺳﺮ ْﻉ ﺑِﺎﻟﻨﱠﺠﺎﺓِ ِﺇﻟﻰ ﻫُﻨﺎﻙَ ‪ ،‬ﻓﺈِﻧِّﻲ ﻻ ﺃَﺳﺘ َﻄﻴ ُﻊ ﺃَﻥ ﺃ َﻋ َﻤ َﻞ ﺷَﻴﺌًﺎ ِﺇﻟﻰ ﺃَﻥ ﺗ َ‬
‫َﺼﻴﺮ ِﺇﻟَﻴﻬﺎ‪ .‬ﻟِﺬﻟﻚَ‬ ‫ﻛﺮﻣﺖُ َﻭﺟ َﻬﻚَ ﻓﻲ ﻫﺬﺍ ﺍﻷ َ ْﻣ ِﺮ ﺃﻳﻀًﺎ ِﺑﺄَﻥ ﻻ ﺃَﻗﻠ َ‬ ‫ﻧَ ْﻔﺴﻲ‪ .‬ﻓﻘﺎ َﻝ ﻟَﻪ‪ :‬ﻫﺎ َءﻧﺬﺍ ﻗﺪ ﺃ َ َ‬
‫ﺴ ْﻬ ِﻞ ﻭ َﺟﻤﻴ َﻊ‬ ‫ﺐ ﺗِﻠﻚَ ﺍﻟ ُﻤﺪُﻥَ ﻭ ُﻛ ﱠﻞ ﺍﻟ ﱠ‬ ‫ﺴ َﻤﻮﺍﺕ‪ ،‬ﻭﻗﻠَ َ‬ ‫ﻭﻧﺎﺭﺍ ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫ً‬ ‫ﺪﻭﻡ ﻭ َﻋﻤﻮﺭﺓ َ ِﻛﺒْﺮﻳﺘًﺎ‬ ‫ﺳ َ‬ ‫ﻄ َﺮ ﺍﻟﺮﱠ ﺏﱡ ﻋﻠﻰ َ‬ ‫ﺻﻮ َﻋﺮ‪ .‬ﻭﺃَﻣ َ‬ ‫ﻮﻁ ُ‬ ‫ﺲ ﻋﻠﻰ ﺍﻷَﺭﺽ‪ ،‬ﺩَ َﺧ َﻞ ﻟُ ٌ‬ ‫ﺸﻤْ ُ‬ ‫ﺖ ﺍﻟ ﱠ‬ ‫ﺷﺮﻗَ ِ‬ ‫ﺻﻮ َﻋﺮ‪ .‬ﻭﻟَ ﱠﻤﺎ ﺃ َ َ‬ ‫ﺖ ﺍﻟ َﻤﺪﻳﻨﺔُ ُ‬ ‫ﺳ ِّﻤﻴَ ِ‬ ‫ُ‬
‫ﺪﻭﻡ ﻭ َﻋﻤﻮﺭﺓ َ ﻭﺃ َ ِ‬
‫ﺭﺽ ﺍﻟ ﱠﺴ ْﻬ ِﻞ‬ ‫َ‬ ‫ﺳ‬
‫َ‬ ‫ﺔ‬
‫ِ‬ ‫ﻬ‬
‫َ‬ ‫ﺟ‬‫ِ‬ ‫ﻟﻰ‬‫ﺇ‬ ‫ﻊ‬
‫َ ِ‬ ‫ﱠ‬ ‫ﻠ‬‫ﻄ‬‫َ‬ ‫َ‬ ‫ﺗ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ﺏّ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻣﺎﻡ‬
‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ﻓﻴﻪ‬ ‫ﻒ‬‫َ َ‬ ‫َ‬ ‫ﻗ‬ ‫ﻭ‬ ‫ﺬﻱ‬ ‫ﱠ‬ ‫ﻟ‬‫ﺍ‬ ‫ﻜﺎﻥ‬
‫َ ِ‬ ‫ﻤ‬ ‫ﺍﻟ‬ ‫ﻟﻰ‬‫ﺇ‬ ‫ﻢ‬
‫ُ ِ‬ ‫ْﺮﺍﻫﻴ‬ ‫ﺑ‬ ‫ﺇ‬ ‫ﺮ‬
‫َ ِ‬ ‫ﻜ‬ ‫ﱠ‬ ‫ﺒ‬
‫َ‬ ‫ﻓ‬ ‫ﺢ‪.‬‬ ‫ْ‬
‫ﻠ‬ ‫ﻣ‬‫ِ‬ ‫ْﺐ‬
‫َ‬ ‫ﺼ‬ ‫ُ‬ ‫ﻧ‬ ‫ﺕ‬ ‫ﻓﺼﺎﺭ‬
‫َ‬ ‫ِﻬﺎ‬ ‫ﺋ‬ ‫ﺭﺍ‬ ‫ﻭ‬‫ِ َ‬ ‫ﻟﻰ‬ ‫ﺇ‬ ‫ﻮﻁٍ‬ ‫ُ‬ ‫ﻟ‬ ‫ُ‬ ‫ﺓ‬‫َ‬ ‫ﺃ‬‫ﻣﺮ‬‫َ‬ ‫َ‬ ‫ﺍ‬ ‫ﺖ‬‫ِ‬ ‫َ‬ ‫ﺘ‬‫َ‬ ‫ﻔ‬ ‫َ‬ ‫ﺘ‬ ‫ﻟ‬‫َ‬ ‫ﺎ‬ ‫ﻓ‬ ‫ﺭﺽ‪.‬‬ ‫َ‬ ‫ﻷ‬ ‫ﺍ‬ ‫َﺒﺎﺕَ‬ ‫ﺎﻥ ﺍﻟ ُﻤﺪ ُِﻥ ﻭﻧ‬ ‫ﺳ ﱠﻜ ِ‬ ‫ُ‬
‫ﺻ ِﻌﺪَ‬ ‫ﻮﻁ ُﻣﻘﻴ ًﻤﺎ ﻓﻴﻬﺎ‪ .‬ﻭ َ‬ ‫ﺐ ﺍﻟ ُﻤﺪُﻥَ ﺍﻟﱠﺘﻲ ﻛﺎﻥَ ﻟُ ٌ‬ ‫ﺍﻟﻜﺎﺭﺛﺔ‪ ،‬ﺣﻴﻦَ ﻗَ َﻠ َ‬ ‫ِ‬ ‫ﺳﻂِ‬‫ﻁﺎ ِﻣﻦ َﻭ َ‬ ‫ﺸ َﻞ ﻟُﻮ ً‬ ‫ﺴ ْﻬﻞ‪ ،‬ﺫَﻛ ََﺮ ﷲُ ﺇِﺑْﺮﺍﻫﻴﻢ ﻓﺎﻧﺘ َ َ‬ ‫ُﺧﺎﻥ ﺍﻷَﺗﱡﻮﻥ‪ .‬ﻭﻟَ ﱠﻤﺎ ﺃَﻫﻠَﻚَ ﷲُ ُﻣﺪُﻥَ ﺍﻟ ﱠ‬ ‫ﺭﺽ ﺻﺎ ِﻋﺪٌ َﻛﺪ ِ‬ ‫َﻈﺮ‪ ،‬ﻓﺈِﺫﺍ ﺩُﺧﺎﻥُ ﺍﻷ َ ِ‬ ‫ﻛﻠّﻬﺎ ﻭﻧ َ‬
‫ﻗﺎﻡ ﻓﻲ َﻣﻐﺎﺭﺓٍ ﻫﻮ ﻭﺍَﺑﻨَﺘﺎﻩ«‪.‬‬ ‫َ‬ ‫َ‬ ‫ﺄ‬ ‫ﻓ‬ ‫ﺮ‪.‬‬ ‫ﻋ‬
‫َ‬ ‫ﻮ‬ ‫ﺻ‬‫ُ‬ ‫ﻓﻲ‬ ‫ُﻘﻴﻢ‬
‫َ‬ ‫ﻳ‬ ‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﺧﺎﻑ‬
‫َ‬ ‫ﻪ‬‫ﱠ‬ ‫ﻧ‬‫َ‬ ‫ﻷ‬ ‫ﻪ‪،‬‬ ‫ﻌ‬
‫َ‬ ‫ﻣ‬ ‫َﺘﺎﻩ‬ ‫ﻨ‬ ‫ﺑ‬‫َ‬ ‫ﺍ‬ ‫ﻭ‬ ‫ﻫﻮ‬ ‫ﻞ‬ ‫ﺒ‬
‫َ‬ ‫ﺠ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﻓﻲ‬ ‫ﻗﺎﻡ‬
‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ﻋ‬‫َ‬ ‫ﻮ‬ ‫ﺻ‬‫ُ‬ ‫ﻮﻁ ﻣِ ﻦ‬ ‫ﻟُ ٌ‬
‫ﻭﻫﻨﺎﻙ ﻗﺼﻴﺪﺓ ﻷﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ ﺟﺎء ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺒﻪ ﻣﺎ ﺟﺎء ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﺛﻢ ﻟﻮﻁ ﺃﺧﻮ ﺳﺪﻭﻡ ﺃﺗﺎﻫﺎ \ ﺇﺫ ﺃَﺗﺎﻫﺎ ﺑﺮﺷﺪﻫﺎ ﻭﻫﺪﺍﻫﺎ‬
‫ﺭﺍﻭﺩﻭﻩ ﻋﻦ ﺿﻴﻔﻪ ﺛﻢ ﻗﺎﻟﻮﺍ \ ﻗﺪ ﻧﻬﻴﻨﺎﻙ ﺃﻥ ﺗﻘﻴﻢ ﻗِﺮﺍﻫﺎ‬
‫ﺕ \ ﻛﻈﺒﺎءٍ ﺑﺄﺟﺮﻉ ﺗﺮﻋﺎﻫﺎ‬ ‫ﻋﺮﺽ ﺍﻟﺸﻴﺦ ﻋﻨﺪ ﺫﺍﻙ ﺑﻨﺎ ٍ‬
‫ﻏﻀﺐ ﺍﻟﻘﻮﻡ ﻋﻨﺪ ﺫﺍﻙ ﻭﻗﺎﻟﻮﺍ \ ﺃﻳﻬﺎ ﺍﻟﺸﻴﺦ ُﺧﻄﺒﺔً ﻧﺄﺑﺎﻫﺎ‬
‫ﻭﻋﺠﻮﺯ \ ﺧﻴﱠﺐ ﷲ ﺳﻌﻴﻬﺎ ﻭﻟﺤﺎﻫﺎ‬ ‫ٌ‬ ‫ﺃﺟﻤﻊ ﺍﻟﻘﻮﻡ ﺃﻣﺮﻫﻢ‬
‫ﺃﺭﺳﻞ ﷲ ﻋﻨﺪ ﺫﺍﻙ ﻋﺬﺍﺑًﺎ \ ﺟﻌﻞ ﺍﻷﺭﺽ ﺳﻔﻠﻬﺎ ﺃﻋﻼﻫﺎ‬
‫ﻣﺴﻮ ٍﻡ ﺇﺫ ﺭﻣﺎﻫﺎ )‪.(http://goo.gl/Ud6Rpd‬‬ ‫ﱠ‬ ‫ﻁﻴﻦ \ ﺫﻱ ﺣﺮﻭﻑٍ‬ ‫ﺐ ﺛﻢ ٍ‬ ‫ﻭﺭﻣﺎﻫﺎ ﺑﺤﺎﺻ ٍ‬
‫ﺎﺭﻯ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﺗﺮﺗﺎﺏ‪ ،‬ﺃﻭ ﺗﻜﺬﺏ‪ ،‬ﺍﺳﻮﺓ ﺑﺎﻵﻳﺔ ‪:13 :55\97‬‬ ‫ﺎﺭﻯ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗَﺘ َ َﻤ َ‬ ‫ﺎﺭﻯ‪ :‬ﺗﺸﻚ ﻭﺗﺠﺎﺩﻝ‪ .‬ﺧﻄﺄ‪ :‬ﻓﻔﻲ ﺃﻱ ﺁ َ َﻻءِ َﺭﺑِّﻚَ ﺗَﺘ َ َﻤ َ‬ ‫ﺎﺭﻯ ♦ ﺕ‪ (1‬ﺁ َ َﻻء‪ :‬ﻧﻌﻢ‪ ،‬ﺗَﺘ َ َﻤ َ‬ ‫‪ (1‬ﺗ ﱠ َﻤ َ‬ ‫‪1‬‬

‫ﻱ ِ ﺁ َ َﻻءِ َﺭ ِﺑّ ُﻜ َﻤﺎ ﺗ ُ َﻜ ِﺬّ َﺑﺎ ِﻥ‪.‬‬ ‫ﻓَ ِﺒﺄ َ ّ‬

‫ﺍﻵ ِﺯﻓَﺔُ‪ :‬ﻗﺮﺏ ﻭﺣﺎﻥ ﻭﻗﺖ ﺍﻟﻘﻴﺎﻡ ‪ -‬ﻭﺳﻤﻴﺖ ﺁﺯﻓﺔ ﻷﻧﻬﺎ ﻭﺍﻗﻌﺔ ﻻ ﻣﺤﺎﻟﺔ‪.‬‬ ‫ﺖ َْ‬ ‫ﺕ‪ (1‬ﺃ َ ِﺯ َﻓ ِ‬ ‫‪2‬‬

‫‹ِ ﻛَﺎ ِﺷﻔَﺔٌ ﻭﻫﻲ ﻋﻠﻰ ﺍﻟﻈﺎﻟﻤﻴﻦ ﺳﺎءﺕ ﺍﻟﻐﺎﺷﻴﺔ‪.‬‬ ‫ْﺲ ﻟَ َﻬﺎ ِﻣ ّﻤﺎ ﻳﺪﻋﻮﻥ ﺩُﻭ ِﻥ ﱠ‬ ‫‪ (1‬ﻟَﻴ َ‬ ‫‪3‬‬

‫ﺚ ﺗ َ ْﻌ َﺠﺒُﻮﻥَ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(147‬‬ ‫‹ِ ﻛَﺎ ِﺷﻔَﺔٌ ﻭﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺳﺘﺄﺗﻴﻬﻢ ﺍﻟﻐﺎﺷﻴﺔ ﺃَﻓَﻤ ِْﻦ َﻫﺬَﺍ ْﺍﻟ َﺤﺪِﻳ ِ‬ ‫ُﻭﻥ ﱠ‬ ‫ْﺲ ﻟَ َﻬﺎ ﻣِ ْﻦ ﺩ ِ‬ ‫‪ (1‬ﺗ ُ ْﻌ ِﺠﺒُﻮﻥَ ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ ﻟﻶﻳﺘﻴﻦ ‪ :59-58‬ﻟَﻴ َ‬ ‫‪4‬‬

‫ﻀ َﺤﻜُﻮ َﻥ‪ ،‬ﺗُﻀْﺤِ ُﻜﻮﻥَ‪.‬‬ ‫‪ (1‬ﻭﺗ َ ْ‬ ‫‪5‬‬

‫ﺳﺎ ِﻣﺪُﻭﻥ‪ :‬ﻓﺴﺮﻫﺎ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻏﺎﻓﻠﻮﻥ‪ .‬ﻭﻟﻜﻦ ﻭﻓﻘًﺎ ﻷﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ ﺗﻌﻨﻲ ﺭﺍﻓﻌﻮ ﺍﻟﺮﺃﺱ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻧﻮﺍ ﻳﻤﺮﻭﻥ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻭﻫﻮ ﻳﺼﻠﻲ ﺷﺎﻣﺨﻴﻦ ﻓﻨﺰﻟﺖ ﻫﺬﻩ‬ ‫ﺕ‪َ (1‬‬ ‫‪6‬‬

‫ﺍﻵﻳﺔ‪.‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪7‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪8‬‬

‫ﱠﺲ ♦ ﺕ‪َ (1‬ﻭﺗ ََﻮﻟﱠﻰ‪ :‬ﺃﻋﺮﺽ ﻷﺟﻞ )ﺍﻟﺠﻼﻟﻴﻦ ‪ ♦ (http://goo.gl/QJriJO‬ﺱ‪ (1‬ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﻭﻫﻮ ﻳﻨﺎﺟﻲ ﻋﺘﺒﺔ ﺑﻦ ﺭﺑﻴﻌﺔ ﻭﺃﺑﺎ ﺟﻬﻞ ﺑﻦ ﻫﺸﺎﻡ ﻭﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻭﺃﺑﻴًﺎ ﻭﺃﻣﻴﺔ‬ ‫‪َ (1‬ﻋﺒ َ‬ ‫‪9‬‬

‫ﺇﺑﻨﻲ ﺧﻠﻒ ﻭﻳﺪﻋﻮﻫﻢ ﺇﻟﻰ ﷲ ﻭﻳﺮﺟﻮ ﺇﺳﻼﻣﻬﻢ ﻓﻘﺎﻡ ﺇﺑﻦ ﺃﻡ ﻣﻜﺘﻮﻡ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﻣﺤﻤﺪ ﻋﻠﻤﻨﻲ ﻣﻤﺎ ﻋﻠﻤﻚ ﷲ ﻭﺟﻌﻞ ﻳﻨﺎﺩﻳﻪ ﻭﻳﻜﺮﺭ ﺍﻟﻨﺪﺍء ﻭﻻ ﻳﺪﺭﻱ ﺃﻧﻪ ﻣﺸﺘﻐﻞ ﻣﻘﺒﻞ ﻋﻠﻰ ﻏﻴﺮﻩ ﺣﺘﻰ ﻅﻬﺮﺕ‬
‫ﺍﻟﻜﺮﺍﻫﻴﺔ ﻓﻲ ﻭﺟﻪ ﺍﻟﻨﺒﻲ ﻟﻘﻄﻌﻪ ﻛﻼﻣﻪ ﻗﺎﻝ ﻓﻲ ﻧﻔﺴﻪ‪ :‬ﻳﻘﻮﻝ ﻫﺆﻻء ﺍﻟﺼﻨﺎﺩﻳﺪ ﺇﻧﻤﺎ ﺃﺗﺒﺎﻋﻪ ﺍﻟﻌﻤﻴﺎﻥ ﻭﺍﻟﺴﻔﻠﺔ ﻭﺍﻟﻌﺒﻴﺪ ﻓﻌﺒﺲ ﺍﻟﻨﺒﻲ ﻭﺃﻋﺮﺽ ﻋﻨﻪ ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻳﻜﻠﻤﻬﻢ ﻓﻨﺰﻟﺖ ﻫﺬﻩ‬
‫ﺍﻵﻳﺎﺕ ﻓﻜﺎﻥ ﺍﻟﻨﺒﻲ ﺑﻌﺪ ﺫﻟﻚ ﻳﻜﺮﻣﻪ ﻭﺇﺫﺍ ﺭﺁﻩ ﻳﻘﻮﻝ‪ :‬ﻣﺮﺣﺒًﺎ ﺑﻤﻦ ﻋﺎﺗﺒﻨﻲ ﻓﻴﻪ ﺭﺑﻲ‪.‬‬
‫ﺁﻥ‪ ،‬ﺃَﺃ َ ْﻥ‪ ،‬ﺁﺃَ ْﻥ‪.‬‬ ‫‪ْ (1‬‬ ‫‪10‬‬

‫ﺲ َﻭﺗ ََﻮﻟﱠﻰ ﺃَﻥْ َﺟﺎ َءﻩُ ْﺍﻷَ ْﻋ َﻤﻰ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ » َﻭ َﻣﺎ ﻳُﺪ ِْﺭﻳﻚَ «‪.‬‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ﺍﻟﺴﺎﺑﻘﺘﻴﻦ » َﻋﺒَ َ‬ ‫‪11‬‬

‫‪ (1‬ﻳَ ْﺬ ُﻛ ُﺮ ‪ (2‬ﻓَﺘ َ ْﻨﻔَﻌُﻪُ‪.‬‬ ‫‪12‬‬

‫ﺼﺪﱠﻯ‪ :‬ﺗﺘﻌﺮﺽ ﺑﺎﻹﻗﺒﺎﻝ ﻋﻠﻴﻪ‪.‬‬ ‫ﺼﺪﱠﻯ ♦ ﺕ‪ (1‬ﺗ َ َ‬ ‫ﺼﺪﱠﻯ‪ ،‬ﺗ ُ َ‬ ‫‪ (1‬ﺗ َ ﱠ‬ ‫‪13‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﻫ َُﻮ ﻳَ ْﺨﺸَﻰ ]ﷲ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/YlL3Qh‬‬ ‫‪14‬‬

‫‪ (1‬ﺗُﻠَ ﱠﻬﻰ‪ ،‬ﺗَﺘَﻠَ ﱠﻬﻰ‪ ،‬ﺗ َْﻠ َﻬﻰ‪.‬‬ ‫‪15‬‬

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 ‫׋‪@ @ñfl‬‬ ‫×‪č ‰flm@bflèãŞ g@bKÜ‬‬ ‫‬ ‫َﻼ! ِﺇﻧﱠ َﻬﺎ ﺗ َۡﺬﻛ َِﺮ ‪ٞ‬ﺓ‪.‬‬ ‫]‪ [---‬ﻛ ﱠ ٓ‬ ‫ﻛ ﱠَﻼ ﺇِﻧﱠ َﻬﺎ ﺗَﺬْﻛ َِﺮﺓ ٌ‬ ‫ﻡ‪11 :80\24‬‬
‫‹‪@ @êŽ‬‬ ‫×‪fl‬‬ ‫ˆ ‬ ‫‪fl @bfl’@åflàÏ‬‬ ‫‬ ‫ﺷﺎ ٓ َء‪ ،‬ﺫَﻛ ََﺮ ۥﻩ ُﻥ‪1‬ﺕ‪.1‬‬ ‫َﻣﻦ َ‬ ‫ﻓَ َﻤ ْﻦ ﺷَﺎ َء ﺫَﻛ ََﺮﻩُ‬ ‫‪1‬‬
‫ﻡ‪12 :80\24‬‬
‫‹‪@ @òflß‬‬ ‫‪ŞØ‬‬ ‫–‪ ßş @ÑŽz‬‬ ‫‪Ž @ïčÏ‬‬ ‫ﻒ ﱡﻣﻜ ﱠَﺮ َﻣ ٖﺔ‪،‬‬ ‫ُ ُ ٖ‬ ‫ﺤ‬ ‫ﺻ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﺕ‪1‬‬
‫]‪[...‬‬ ‫ﺻﺤُﻒٍ ُﻣﻜ ﱠَﺮ َﻣ ٍﺔ‬ ‫ﻓِﻲ ُ‬ ‫‪2‬‬
‫ﻡ‪13 :80\24‬‬
‫‹‪@ @ñč‬‬ ‫‪fl èŞİ‬‬‫‪ ßş @òflÇìÏ‹Şß‬‬ ‫ﻄ ﱠﻬ َﺮﺓِ‪ۢ،‬‬ ‫ﻋ ٖﺔ‪ ،‬ﱡﻣ َ‬ ‫ﱠﻣ ۡﺮﻓُﻮ َ‬ ‫ﻋ ٍﺔ ُﻣﻄ ﱠﻬ َﺮﺓٍ‬ ‫َ‬ ‫َﻣ ْﺮﻓُﻮ َ‬ ‫ﻡ‪14 :80\24‬‬
‫ﺳﻔ ََﺮ ٖﺓ ‪،‬‬ ‫ﺑِﺄ َ ۡﻳﺪِﻱ َ‬ ‫ﺳﻔ ََﺮﺓٍ‬ ‫ﺑِﺄ َ ْﻳﺪِﻱ َ‬ ‫ﻡ‪15 :80\24‬‬
‫Ž ‪@ @ñfl‹Ð‬‬ ‫‪fl @ðč‡ídič‬‬ ‫ﺕ‪1‬‬ ‫‪3‬‬

‫‹‪@ @ñflŠ‬‬ ‫׋‪fl ifl @âafl‬‬ ‫‪č‬‬ ‫ﻛ َِﺮ ۢ ِﺍﻡ‪ ،‬ﺑَ َﺮ َﺭ ٖﺓ‪.‬‬ ‫ﻛ َِﺮ ٍﺍﻡ ﺑَ َﺮ َﺭﺓٍ‬ ‫ﻡ‪16 :80\24‬‬
‫‹‪@ @êŽ‬‬ ‫‪fl Ð ×c@bflß@Žå‬‬ ‫‪fl ã⁄a@flÝnč Ó‬‬ ‫‬ ‫ﺴﻦُ! َﻣﺎ ٓ ﺃ َ ۡﻛﻔ ََﺮ ۥﻩ ُﺱ‪!1‬‬ ‫ٱﻹﻧ ٰ َ‬ ‫]‪ [---‬ﻗُﺘِ َﻞ ۡ ِ‬ ‫ﺴﺎ ُﻥ َﻣﺎ ﺃ َ ْﻛﻔ ََﺮﻩ ُ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﻗُﺘِ َﻞ ْ ِ‬ ‫ﻡ‪17 :80\24‬‬
‫‪4‬‬

‫‪@ @éŽÔ‬‬ ‫‚ ‪ Ü‬‬

‫‪fl @ïfl’@ğðc @åčß‬‬ ‫ﻱ ِ ﺷ َۡﻲ ٍء َﺧﻠَﻘَﻪُۥ؟‬ ‫ﻣِ ۡﻦ ﺃ َ ّ‬ ‫ﻲءٍ َﺧﻠَﻘَﻪ ُ‬ ‫ﺷ ْ‬ ‫ﻱِ َ‬ ‫ﻣِ ْﻦ ﺃ َ ّ‬ ‫ﻡ‪18 :80\24‬‬
‫‪@ @ꎊ‬‬‫‡‪fl‬‬ ‫‪Ş Ô‬‬ ‫‪Ï‬‬‫‪ @ŽéÔ‬‬‫‚ ‪ Ü‬‬‫‪fl @đòÐ İşã@åčß‬‬ ‫ﻣِ ﻦ ﻧﱡ ۡﻄﻔَ ٍﺔ ‪َ ،‬ﺧﻠَﻘَ ۥﻪ ُ ﻓَﻘَﺪ َﱠﺭ ۥﻩ ُ ‪.‬‬
‫‪1‬‬ ‫‪1‬‬ ‫ﻡ‬ ‫‪1‬‬ ‫ﺕ‬
‫ﻄﻔَ ٍﺔ َﺧﻠَﻘَﻪ ُ ﻓَﻘَﺪ َﱠﺭﻩ ُ‬ ‫ﻣِ ْﻦ ﻧُ ْ‬ ‫‪5‬‬
‫ﻡ‪19 :80\24‬‬
‫‹‪@ @êŽ‬‬ ‫‪fl‬‬ ‫‪Ş ífl @flÝîčj‬‬ ‫‪Ş Ûa@ŞáqŽ‬‬ ‫ﺴ ِﺒﻴ َﻞﺕ‪ 1‬ﻳَﺴ َﱠﺮﻩُۥ‪.‬‬ ‫ﺛ ُ ﱠﻢ ٱﻟ ﱠ‬ ‫ﺴ ِﺒﻴ َﻞ ﻳَﺴ َﱠﺮﻩُ‬ ‫ﺛ ُ ﱠﻢ ﺍﻟ ﱠ‬ ‫‪6‬‬
‫ﻡ‪20 :80\24‬‬
‫‹‪@ @êŽ‬‬ ‫‪fl jfl ÓdÏ‬‬ ‫‪ @Žémfl bflßc @ŞáqŽ‬‬ ‫ﺛ ُ ﱠﻢ ﺃ َ َﻣﺎﺗ َ ۥﻪ ُ ﻓَﺄ َ ۡﻗﺒَ َﺮﻩُۥ‪.‬‬ ‫ﺛ ُ ﱠﻢ ﺃ َ َﻣﺎﺗَﻪ ُ ﻓَﺄ َ ْﻗﺒَ َﺮﻩ ُ‬ ‫ﻡ‪21 :80\24‬‬
‫‹‪@ @êŽ‬‬‫“‪fl‬‬ ‫‪fl ãc@bfl’@aflˆg@ŞáqŽ‬‬ ‫ﺷﺎ ٓ َء‪ ،‬ﺃَﻧﺸ ََﺮ ۥﻩ ُ‪.1‬‬ ‫ﺛ ُ ﱠﻢ‪ ،‬ﺇِﺫَﺍ َ‬ ‫ﺛ ُ ﱠﻢ ِﺇﺫَﺍ ﺷَﺎ َء ﺃ َ ْﻧﺸ ََﺮﻩُ‬ ‫‪7‬‬
‫ﻡ‪22 :80\24‬‬
‫‹‪@ @êŽ‬‬
‫×‪fl ßfl c @bflß@uÔflí@bŞàÛ @bKÜ‬‬ ‫‬ ‫ﺾ َﻣﺎ ٓ ﺃ َ َﻣ َﺮﻩُۥ‪.‬‬ ‫ﻘ‬‫ۡ‬
‫ﻛ ﱠَﻼ! ﻟَ ﱠﻤﺎ َ ِ‬ ‫ﻳ‬ ‫ﺾ َﻣﺎ ﺃ َ َﻣ َﺮ ُﻩ‬ ‫ﻛ ﱠَﻼ ﻟَ ﱠﻤﺎ ﻳَ ْﻘ ِ‬ ‫ﻡ‪23 :80\24‬‬
‫‪@ @éčßbflÈ ‬‬‫‪ @óÛg@Žå‬‬ ‫‪fl ã⁄a@‹Ä‬‬ ‫‪ äflîÜÏ‬‬ ‫َ‬
‫ﺴﻦ ﺇِﻟ ٰﻰ ﻁﻌَﺎﻣِ ِۦﻪٓ‪.‬‬ ‫َ‬ ‫ُ‬ ‫ٱﻹﻧ ٰ َ‬ ‫ﻈ ِﺮ ۡ ِ‬ ‫ﻓَ ۡﻠﻴَﻨ ُ‬ ‫َ‬
‫ﺴﺎﻥ ﺇِﻟﻰ ﻁﻌَﺎ ِﻣ ِﻪ‬ ‫َ‬ ‫ُ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﻈ ِﺮ ْ ِ‬ ‫ﻓَ ْﻠﻴَ ْﻨ ُ‬ ‫ﻡ‪24 :80\24‬‬
‫–‪@ @bČj‬‬ ‫–‪fl @b¾a@bfläjflj‬‬ ‫‪fl @bŞãc‬‬ ‫ﺻﺒّﺎ‪.‬‬ ‫ٗ‬ ‫ٓ‬
‫ﺻﺒَﺒﻨَﺎ ٱﻟ َﻤﺎ َء َ‬ ‫ۡ‬ ‫ۡ‬ ‫ﺃَﻧﱠﺎ َ‬
‫‪1‬‬
‫ﺻﺒ’ﺎ‬ ‫ﺻﺒَ ْﺒﻨَﺎ ﺍﻟ َﻤﺎ َء َ‬ ‫ْ‬ ‫ﺃَﻧﱠﺎ َ‬
‫‪8‬‬
‫ﻡ‪25 :80\24‬‬
‫’‪@ @bŒÔ‬‬ ‫’‪fl @flŠþa@bfläÔÔ‬‬ ‫‪fl @ŞáqŽ‬‬ ‫ﺷﻘﺎ‪،‬‬‫ّ‬ ‫ٗ‬ ‫ﺽ َ‬ ‫ﺷﻘَﻘﻨَﺎ ٱﻷ ۡﺭ َ‬ ‫َ‬ ‫ۡ‬ ‫ۡ‬ ‫ﺛ ُ ﱠﻢ َ‬ ‫ﺷﻘﺎ’‬ ‫ﺽ َ‬ ‫ﺷﻘَﻘﻨَﺎ ﺍﻷ ْﺭ َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ﺛ ُ ﱠﻢ َ‬ ‫ﻡ‪26 :80\24‬‬
‫‪@ @bČjy‬‬ ‫‪fl @bflèîčÏ@bflänfljãdÏ‬‬ ‫‬ ‫ﻓَﺄ َ ۢﻧﺒَ ۡﺘﻨَﺎ ﻓِﻴ َﻬﺎ َﺣﺒّﺎ‪،‬‬
‫ٗ‬ ‫ﻓَﺄ َ ْﻧﺒَﺘْﻨَﺎ ﻓِﻴ َﻬﺎ َﺣﺒ’ﺎ‬ ‫ﻡ‪27 :80\24‬‬
‫‪@ @bj›Óëfl @bjfläÇ‬‬ ‫‪č ëfl‬‬ ‫ﻀﺒٗ ﺎ ‪،‬‬
‫ﺕ‪1‬‬
‫َﻭ ِﻋﻨَﺒٗ ﺎ َﻭﻗَ ۡ‬ ‫ﻀﺒًﺎ‬ ‫َﻭ ِﻋﻨَﺒًﺎ َﻭﻗَ ْ‬ ‫‪9‬‬
‫ﻡ‪28 :80\24‬‬
‫‪@ @ýƒflãëfl @bãìŽníflŒëfl‬‬ ‫ﻮﻧﺎ َﻭﻧ َۡﺨ ٗﻼ‪،‬‬ ‫َﻭﺯَ ۡﻳﺘ ُ ٗ‬ ‫َﻭﺯَ ْﻳﺘُﻮﻧًﺎ َﻭﻧ َْﺨ ًﻼ‬ ‫ﻡ‪29 :80\24‬‬
‫‪@ @bjÜË@flÕöč afl‡y‬‬ ‫‪fl ëfl‬‬ ‫َﻭ َﺣﺪَﺍٓﺋِﻖَ ﻏُ ۡﻠﺒٗ ﺎﺕ‪،1‬‬ ‫َﻭ َﺣﺪ َﺍﺋِﻖَ ﻏُ ْﻠﺒًﺎ‬ ‫‪10‬‬
‫ﻡ‪30 :80\24‬‬
‫‪@ @bČicëfl @òflèØ‬‬ ‫‪č Ï‬‬ ‫‪ ëfl‬‬ ‫َﻭ ٰﻓَ ِﻜ َﻬ ٗﺔ َﻭﺃ َ ٗﺑّﺎﺕ‪،1‬‬ ‫َﻭﻓَﺎ ِﻛ َﻬﺔً َﻭﺃَﺑ’ﺎ‬ ‫‪11‬‬
‫ﻡ‪31 :80\24‬‬
‫‪@ @áØàč È‬‬ ‫‪fl ãdÛčëfl @áØÛK@bÈflnߪ‬‬ ‫ﱠﻣ ٰﺘ َ ٗﻌﺎ ﻟﱠ ُﻜﻢۡ َﻭ ِﻷ َ ۡﻧ ٰ َﻌﻤِ ُﻜﻢۡ ‪.‬‬ ‫َﻣﺘَﺎﻋًﺎ ﻟَ ُﻜ ْﻢ َﻭ ِﻷ َ ْﻧﻌَﺎﻣِ ُﻜ ْﻢ‬ ‫ﻡ‪32 :80\24‬‬
‫‚‪@ @ò‬‬ ‫‪Ş bŞ—Ûa@čpbflu@aflˆhÏ‬‬ ‫‬ ‫ﺼﺎ ٓ ﱠﺧﺔُﺕ‪،1‬‬ ‫ﺕ ﱠ‬ ‫ٱﻟ‬ ‫]‪ [---‬ﻓَﺈِﺫَﺍ َﺟﺎ ٓ َء ِ‬ ‫ﺼﺎ ﱠﺧﺔ ُ‬ ‫ﺕ ﺍﻟ ﱠ‬ ‫ﻓَﺈِﺫَﺍ َﺟﺎ َء ِ‬ ‫‪12‬‬
‫ﻡ‪33 :80\24‬‬
‫‪@ @éčîč‚c @åčß@‹¾a@ş‹Ðč ífl @flâìflí‬‬ ‫ﻳَ ۡﻮ َﻡ ﻳَﻔ ﱡِﺮ ۡٱﻟ َﻤ ۡﺮ ُء‪ 1‬ﻣِ ﻦ ﺃﺧِ ﻴﻪِ‪،‬‬
‫َ‬ ‫ۡ‬ ‫ﻳَ ْﻮ َﻡ ﻳَﻔ ﱡِﺮ ْﺍﻟ َﻤ ْﺮ ُء ﻣِﻦ ﺃﺧِ ﻴ ِﻪ‬
‫َ‬ ‫ْ‬ ‫‪13‬‬
‫ﻡ‪34 :80\24‬‬
‫‪@ @éčîčic ëfl @éğßcëfl‬‬ ‫َﻭﺃ ُ ِ ّﻣ ِﻪ‪،‬ۦ َﻭﺃَﺑِﻴﻪِ‪،‬‬ ‫َﻭﺃ ُ ِ ّﻣ ِﻪ َﻭﺃَﺑِﻴ ِﻪ‬ ‫ﻡ‪35 :80\24‬‬
‫‪@ @éčîčäifl ëfl @éčnjfl z‬‬ ‫–‪č‬‬ ‫‪fl ëfl‬‬ ‫ﺻﺤِ ﺒَﺘِ ِﻪۦ‪َ ،‬ﻭﺑَﻨِﻴﻪِ‪،‬‬ ‫َﻭ ٰ َ‬ ‫ﺻﺎﺣِ ﺒَﺘِ ِﻪ َﻭﺑَﻨِﻴ ِﻪ‬ ‫َﻭ َ‬ ‫ﻡ‪36 :80\24‬‬
‫ۡ ‪1‬‬
‫‪@ @éčîčäÌŽí@ædfl’@‰č÷ßfl ìflí@áŽèäğß@ð‹ßa@ğÝØ‬‬ ‫‪ Ûč‬‬ ‫ﻱ ٕ ِ ّﻣﻨ ُﻬﻢۡ ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﺷَﺄ ‪ٞ‬ﻥ‬ ‫ۡ‬
‫ِﻟ ُﻜ ِّﻞ ۡ‪2‬ٱﻣ ِﺱﺮ‪ٖ 1‬‬ ‫ﺉ ﻣِ ْﻨ ُﻬ ْﻢ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﺷَﺄ ْ ٌﻥ ﻳُ ْﻐﻨِﻴ ِﻪ‬ ‫ِﻟ ُﻜ ِّﻞ ﺍ ْﻣ ِﺮ ٍ‬
‫‪14‬‬
‫ﻡ‪37 :80\24‬‬
‫ﻳ ُۡﻐﻨِﻴ ِﻪ ‪.‬‬
‫‪@ @ñfl‹Ðč şß@‰č÷ßfl ìflí@êìŽuëŽ‬‬ ‫ﻮﻩ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﱡﻣ ۡﺴﻔ َِﺮ ‪ٞ‬ﺓ ‪،‬‬
‫ﺕ‪1‬‬
‫ُﻭ ُﺟ ‪ٞ‬‬ ‫ﺴﻔ َِﺮﺓ ٌ‬‫ُﻭ ُﺟﻮﻩ ٌ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ُﻣ ْ‬ ‫‪15‬‬
‫ﻡ‪38 :80\24‬‬
‫“‹‪@ @ñfl‬‬ ‫‪č jflnşß@òØy‬‬ ‫‪č bflš‬‬ ‫ﺿﺎﺣِ ﻜ ‪َٞ‬ﺔ‪ ،‬ﱡﻣﺴۡ ﺘ َۡﺒﺸ َِﺮ ‪ٞ‬ﺓﺕ‪.1‬‬ ‫َ‬ ‫ﺿﺎﺣِ َﻜﺔٌ ُﻣ ْﺴﺘ َ ْﺒﺸ َِﺮﺓ ٌ‬ ‫َ‬
‫‪16‬‬
‫ﻡ‪39 :80\24‬‬
‫‪@ @ñfl‹jfl Ë‬‬‫‪ @bflèîÜÇ‬‬‫‪fl @đ‰÷č ßfl ìflí@êìŽuëŽ ëfl‬‬ ‫ﻏﺒَ َﺮ ‪ٞ‬ﺓ‪،‬‬ ‫ﻋﻠَ ۡﻴ َﻬﺎ َ‬ ‫ُﻮﻩ‪ ،‬ﻳَ ۡﻮ َﻣﺌِﺬٍ‪َ ،‬‬ ‫َﻭ ُﻭﺟ ‪ٞ‬‬ ‫ﻏﺒَ َﺮﺓ ٌ‬ ‫ﻋﻠَ ْﻴ َﻬﺎ َ‬‫َﻭ ُﻭﺟُﻮﻩ ٌ ﻳَ ْﻮ َﻣﺌِ ٍﺬ َ‬ ‫ﻡ‪40 :80\24‬‬
‫‹‪@ @ñv‬‬
‫‪fl nfl Ó‬‬
‫‪ @bflèÔ‬‬
‫‪ çfl ‹flm‬‬ ‫ﺗ َۡﺮ َﻫﻘُ َﻬﺎ‪ 1‬ﻗَﺘ ََﺮﺓ ٌ‪2‬ﺕ‪.1‬‬ ‫ﺗ َْﺮ َﻫﻘُ َﻬﺎ ﻗَﺘ ََﺮﺓ ٌ‬ ‫‪17‬‬
‫ﻡ‪41 :80\24‬‬
‫ٓ‬
‫‹‪@ @ñ‬‬
‫‪flv‬‬‫‹‪fl Ð Ûa@ñ‬‬‫‪fl Ð Ø‬‬
‫‪ Ûa@ŽáçŽ @Ù÷č Ûëž c‬‬ ‫ﺃ ُ ْﻭ ٰﻟَﺌِﻚَ ُﻫ ُﻢ ۡٱﻟ َﻜﻔ ََﺮﺓُ‪ۡ ،‬ٱﻟﻔَ َﺠ َﺮﺓُ‪.‬‬ ‫ﺃُﻭﻟَﺌِﻚَ ُﻫ ُﻢ ْﺍﻟ َﻜﻔ ََﺮﺓ ُ ْﺍﻟﻔَ َﺠ َﺮﺓ ُ‬ ‫ﻡ‪42 :80\24‬‬

‫‹ُ‬‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺆﻧﺚ »ﺇِﻧﱠ َﻬﺎ ﺗ َ ْﺬﻛ َِﺮﺓ ٌ« ﺇﻟﻰ ﺍﻟﻤﺬﻛﺮ »ﺫَﻛ ََﺮﻩُ« ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ‪ 29 :81\7‬ﺍﻟﻤﻜﺮﺭﺓ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 30 :76\98‬ﻭ َﻣﺎ ﺗَﺸَﺎﺅُﻭﻥَ ﺇِ ﱠﻻ ﺃَ ْﻥ ﻳَﺸَﺎ َء ﱠ‬ ‫‪1‬‬

‫‹«‪.‬‬ ‫ِﺇﻥﱠ ﱠ َ‬
‫ﺻﺤُﻒٍ ُﻣﻜ ﱠَﺮ َﻣ ٍﺔ )ﺍﻟﻤﻨﺘﺨﺐ ‪ ،http://goo.gl/SK8S4G‬ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/zJ276Y‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻫﻮ[ ﻓِﻲ ُ‬ ‫‪2‬‬

‫ﺕ‪ (1‬ﻳﻘﻮﻝ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻛﻠﻤﺔ ﺳﻔﺮﺓ ﺟﻤﻊ ﺳﻔﻴﺮ‪ ،‬ﻣﻦ ﺳﻔﺮ ﺑﻴﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﺫﺍ ﺃﺻﻠﺢ ﻭﺃﺯﺍﻝ ﺍﻟﻮﺣﺸﺔ‪ .‬ﻭﺍﻟﻤﻼﺋﻜﺔ ﺳﻔﺮﺓ ﻷﻧﻬﻢ ﻳﻨﺰﻟﻮﻥ ﺑﺎﻟﻮﺣﻲ ﺍﻟﺬﻱ ﻓﻴﻪ ﺻﻼﺡ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻧﺠﺪ ﻓﻲ ﺍﻟﻠﻐﺔ‬ ‫‪3‬‬

‫)ﻣﺜﻼ ﻋﺰﺭﺍ ‪8 :4‬؛ ‪ 12 :7‬ﻭ‪ .(21‬ﻭﻟﻜﻦ ﻗﺪ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ً‬ ‫ﻗﺮﺍء ﻭﻓﻲ ﺍﻵﺭﺍﻣﻴﺔ‪ :‬ﺍﻟﻜﺘّﺎﺏ )‪ Jeffery‬ﺹ ‪ .(171‬ﻭﻧﺠﺪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ‬ ‫ﺍﻟﻨﺒﻄﻴﺔ ﻛﻠﻤﺔ ﺳﻔﺮ ﺑﻤﻌﻨﻰ ّ‬
‫ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻛﺘﺒﺔ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻥ ﻳﻜﻮﻧﻮﺍ ﻓﻲ ﺣﺎﻟﺔ ﻁﻬﺎﺭﺓ ﻋﻨﺪ ﻛﺘﺎﺑﺘﻬﻢ ﻟﻨﺺ ﺍﻟﺘﻮﺭﺍﺓ )‪ http://goo.gl/LzSX1q Berakhot 22-23‬ﻭ‪(http://goo.gl/P61Xpc‬‬
‫ﻓﺘﻜﻮﻥ ﻫﺬﻩ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻧﺺ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﺍﻧﻈﺮ ‪ Bar-Zeev‬ﺹ ‪.(38‬‬
‫ﺱ‪ (1‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﻋﺘﺒﺔ ﺑﻦ ﺃﺑﻲ ﻟﻬﺐ ﺣﻴﻦ ﻗﺎﻝ ﻛﻔﺮﺕ ﺑﺮﺏ ﺍﻟﻨﺠﻢ‪.‬‬ ‫‪4‬‬

‫‪ (1‬ﻓَﻘَﺪ ََﺭﻩُ ♦ ﺕ‪ (1‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 46 :53\23‬ﻡ‪ (1‬ﺃﻧﻈﺮ ﺗﻜﻮﻳﻦ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺑﻄﻦ ﺍﻣﻪ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.46 :53\23‬‬ ‫‪5‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﻟﻠﺴﺒﻴﻞ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(458‬‬ ‫‪6‬‬

‫‪ (1‬ﻧَﺸ ََﺮﻩُ‪.‬‬ ‫‪7‬‬

‫‪ (1‬ﺇِﻧﱠﺎ‪.‬‬ ‫‪8‬‬

‫ﻀﺒًﺎ‪ :‬ﻧﻮﻉ ﻣﻦ ﺍﻟﻤﺰﺭﻭﻋﺎﺕ ﺍﺧﺘﻠﻒ ﻓﻲ ﺗﺤﺪﻳﺪﻩ ﻭﺍﻟﻠﻔﻆ ﺩﺍﻝ ﻋﻠﻰ ﻛﻞ ﻧﻮﻉ ﻳﻘﻄﻊ‪.‬‬ ‫ﺕ‪ (1‬ﻗَ ْ‬ ‫‪9‬‬

‫ﺕ‪ُ (1‬ﻏ ْﻠﺒًﺎ‪ :‬ﻛﺜﻴﻔﺔ ﻭﻣﻠﺘﻔﺔ ﺍﻷﺷﺠﺎﺭ‪.‬‬ ‫‪10‬‬

‫ﺕ‪ (1‬ﺣﻴﺮﺕ ﻛﻠﻤﺔ »ﺃﺑﺎ« ﺍﻟﻤﻔﺴﺮﻳﻦ‪ .‬ﻳﻘﻮﻝ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﻌﻨﻲ ﻋﺸﺒًﺎ ﻭﻛﻸً‪ .‬ﻭﻧﺠﺪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺒﺮﻳﺔ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺑﻤﻌﻨﻰ ﺍﻟﺨﻀﺮﺓ ﺃﻭ ﺍﻟﺒﺮﺍﻋﻢ )ﺃﻳﻮﺏ ‪:8‬‬ ‫‪11‬‬

‫‪12‬؛ ﻧﺸﻴﺪ ‪.(11 :6‬‬

‫ﺼﺎ ﱠﺧﺔ‪ :‬ﺍﻟﺼﻴﺤﺔ ﺍﻟﺸﺪﻳﺪﺓ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﺗﻜﻮﻥ ﺧﻄﺄ ﻭﺻﺤﻴﺤﻬﺎ ﺍﻟﺼﻴﺤﺔ ﻛﻤﺎ ﻓﻲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ‪.‬‬ ‫ﺕ‪ (1‬ﺍﻟ ﱠ‬ ‫‪12‬‬

‫‪ْ (1‬ﺍﻟﻤُﺮْ ُء‪ْ ،‬ﺍﻟ َﻤﺮْ ‪.‬‬ ‫‪13‬‬

‫‪ (1‬ﺷَﺎ ٌﻥ ‪ (2‬ﻳَ ْﻌﻨِﻴ ِﻪ ♦ ﺱ‪ (1‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‪ :‬ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﻟﻠﻨﺒﻲ‪ :‬ﺃﻧﺤﺸﺮ ﻋﺮﺍﺓ ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻗﺎﻟﺖ‪ :‬ﻭﺃﺳﻮﺗﺎﻩ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬ ‫‪14‬‬

‫ﺕ‪ُ (1‬ﻣ ْﺴﻔ َِﺮﺓ‪ :‬ﻣﺸﺮﻗﺔ ﻭﻣﻀﻴﺌﺔ‪.‬‬ ‫‪15‬‬

‫ﺕ‪ُ (1‬ﻣ ْﺴﺘ َ ْﺒﺸ َِﺮﺓ ٌ‪ :‬ﻣﻨﺘﻈﺮﺓ ﺍﻟﺨﻴﺮ‪.‬‬ ‫‪16‬‬

‫‪ (1‬ﻳَﺮْ َﻫﻘُ َﻬﺎ ‪ (2‬ﻗَﺘْ َﺮﺓ ♦ ﺕ‪ (1‬ﻗَﺘ ََﺮﺓ ٌ‪ :‬ﻛﺪﺭ‪.‬‬ ‫‪17‬‬

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 ‫‪ 97\25‬ﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ‬
‫‪1‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 5‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬ ‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬
‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪2‬‬
‫َ َ ۡ ۡ ﺕ‪2‬ﺱ‪1‬‬
‫‪@ @Š‬‬ ‫‪ ‡ÔÛa@čòÜ îÛ@ïčÏ@Žéäfl Ûflãc@bŞãg‬‬ ‫‪.‬‬ ‫ﺇِﻧﱠﺎ ٓ ﺃَﻧﺰَ ۡﻟ ٰﻨَﻪُﺕ‪ 1‬ﻓِﻲ ﻟ ۡﻴﻠ ِﺔ ٱﻟﻘَﺪ ِﺭ‬ ‫ﺇِﻧﱠﺎ ﺃ َ ْﻧﺰَ ْﻟﻨَﺎﻩ ُ ﻓِﻲ ﻟَ ْﻴﻠَ ِﺔ ْﺍﻟﻘَﺪ ِْﺭ‬ ‫‪3‬‬
‫ﻡ‪1 :97\25‬‬
‫‪@ @Š‬‬
‫‪ ‡ÔÛa@òÜ îÛ@bflß@ÙíflŠ†c@bflßëfl‬‬ ‫َﻭ َﻣﺎ ٓ ﺃ َ ۡﺩ َﺭ ٰﯨﻚَ َﻣﺎ ﻟَ ۡﻴﻠَﺔ ُ ۡٱﻟﻘَ ۡﺪ ِﺭ؟‬ ‫َﻭ َﻣﺎ ﺃَﺩ َْﺭﺍﻙَ َﻣﺎ ﻟَ ْﻴﻠَﺔ ُ ْﺍﻟﻘَﺪ ِْﺭ‬ ‫ﻡ‪2 :97\25‬‬
‫‪@ @‹èfl’@čÑÛc@åğß@fl‚@Š‡ÔÛa@òÜ îÛ‬‬ ‫ﻟَ ۡﻴﻠَﺔ ُ ۡٱﻟﻘَ ۡﺪ ِﺭ ﺧ َۡﻴ ‪ٞ‬ﺮ ّﻣ ِۡﻦ ﺃ َ ۡﻟﻒِ ﺷَﻬۡ ٖﺮ ‪.‬‬
‫‪1‬ﺕ‪1‬‬
‫ﺷ ْﻬ ٍﺮ‬‫ﻟَ ْﻴﻠَﺔ ُ ْﺍﻟﻘَﺪ ِْﺭ َﺧﻴ ٌْﺮ ﻣِ ْﻦ ﺃ َ ْﻟﻒِ َ‬ ‫‪4‬‬
‫ﻡ‪3 :97\25‬‬
‫ٓ‬
‫‪@áèiğ Š‬‬
‫‪fl @æˆhič @bflèîčÏ@Žëş‹Ûaflë@òØ‬‬‫‪ ÷č Ü ¾ a@ŽÞ‬‬
‫‪Ş äfl mfl‬‬ ‫ﺡ ﻓِﻴ َﻬﺎ‪ ،‬ﺑِﺈ ِ ۡﺫ ِﻥ‬‫ٱﻟﺮﻭ ُ‬ ‫ﺗَﻨ ﱠَﺰ ُﻝ‪1‬ﻡ‪ۡ 1‬ٱﻟ َﻤ ٰﻠَﺌِ َﻜﺔ ُ َﻭ ﱡ‬ ‫ﺡ ﻓِﻴ َﻬﺎ ﺑِﺈِﺫْ ِﻥ َﺭ ِﺑّ ِﻬ ْﻢ‬ ‫ﺍﻟﺮﻭ ُ‬ ‫ﺗَﻨ ﱠَﺰ ُﻝ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔ ُ َﻭ ﱡ‬ ‫‪5‬‬
‫ﻡ‪4 :97\25‬‬
‫َ ‪2‬‬
‫×‪@ @‹ßc@ğÝ‬‬ ‫‪ @åğß‬‬ ‫َﺭ ِﺑّ ِﻬﻢﺕ‪ّ ِ ،1‬ﻣﻦ ]‪ُ [...‬ﻛ ِّﻞ ﺃ ۡﻣ ٖﺮ ‪.‬‬
‫‪2‬‬ ‫ﺕ‬
‫ﻣِ ْﻦ ُﻛ ِّﻞ ﺃ َ ْﻣ ٍﺮ‬
‫ِﻲ َﺣﺘ ﱠ ٰﻰ‪َ 1‬ﻣ ۡﻄﻠَﻊِ‪ۡ 2‬ٱﻟﻔ َۡﺠ ِﺮ ‪.‬‬ ‫ٰ‬ ‫ﻄﻠَﻊِ ْﺍﻟﻔَﺠ ِْﺮ‬ ‫ِﻲ َﺣﺘﱠﻰ َﻣ ْ‬
‫ﺳﻠَ ٌﻢ ﻫ َ‬ ‫َ‬ ‫ﺳ َﻼ ٌﻡ ﻫ َ‬ ‫َ‬ ‫ﻡ‪5 :97\25‬‬
‫‹@ @‬‫‪ vÐÛa@ÉÜ İflß@óŞny‬‬ ‫Ž ‪fl @flïçč @ćáÜ‬‬ ‫‪fl‬‬ ‫ﺕ‪1‬‬ ‫‪6‬‬

‫‪ 91\26‬ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 15‬ﻣﻜﻴﺔ‬
‫‪7‬‬

‫‪@ @á‬‬‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪8‬‬

‫‪@ @bflèîflzš‬‬‫‪Ž ëfl @÷àŞ“Ûaflë‬‬ ‫ﺿ َﺤ ٰﯨ َﻬﺎ!‬ ‫ﺸﻤۡ ِﺲ َﻭ ُ‬ ‫َﻭٱﻟ ﱠ‬ ‫ﺿ َﺤﺎﻫَﺎ‬ ‫ﺸ ْﻤ ِﺲ َﻭ ُ‬ ‫َﻭﺍﻟ ﱠ‬ ‫ﻡ‪1 :91\26‬‬
‫‪@ @bflèîÜmfl @aflˆg@‹àfl Ô‬‬ ‫‪ Ûaflë‬‬ ‫َﻭ ۡٱﻟﻘَ َﻤ ِﺮ ﺇِﺫَﺍ ﺗَﻠَ ٰﯨ َﻬﺎ!‬ ‫َﻭ ْﺍﻟﻘَ َﻤ ِﺮ ﺇِﺫَﺍ ﺗ ََﻼﻫَﺎ‬ ‫ﻡ‪2 :91\26‬‬
‫‪@ @bflèîKÜu‬‬‫‪fl @aflˆg@ŠbflèäŞ Ûaflë‬‬ ‫ﺎﺭ ﺇِﺫَﺍ َﺟﻠﱠ ٰﯨ َﻬﺎﺕ‪!1‬‬ ‫َﻭٱﻟﻨﱠ َﻬ ِ‬ ‫ﺎﺭ ﺇِﺫَﺍ َﺟ ﱠﻼﻫَﺎ‬ ‫َﻭﺍﻟﻨﱠ َﻬ ِ‬
‫‪9‬‬
‫ﻡ‪3 :91\26‬‬
‫‪@ @bflèîfl“Ìflí@aflˆg@ÝîKÛaflë‬‬ ‫َﻭٱﻟﱠ ۡﻴ ِﻞ ِﺇﺫَﺍ َﻳ ۡﻐﺸَﯨٰ َﻬﺎ!‬ ‫َﻭﺍﻟﻠﱠ ْﻴ ِﻞ ِﺇﺫَﺍ َﻳ ْﻐﺸَﺎﻫَﺎ‬ ‫ﻡ‪4 :91\26‬‬
‫‪@ @bflèîfläifl @bflßëfl @bflà‬‬
‫‪Ş Ûaflë‬‬ ‫ﺴ َﻤﺎٓءِ َﻭ َﻣﺎﺕ‪ 1‬ﺑَﻨ َٰﯨ َﻬﺎ!‬ ‫َﻭٱﻟ ﱠ‬ ‫ﺴ َﻤﺎءِ َﻭ َﻣﺎ ﺑَﻨَﺎﻫَﺎ‬ ‫َﻭﺍﻟ ﱠ‬ ‫‪10‬‬
‫ﻡ‪5 :91\26‬‬
‫‪@ @bflèîflz ‬‬ ‫‪ @bflßëfl @Šþaflë‬‬ ‫ﻁ َﺤ ٰﯨ َﻬﺎ!‬ ‫ﺽ َﻭ َﻣﺎ َ‬ ‫َﻭ ۡٱﻷ َ ِ‬
‫ﺭ‬ ‫ۡ‬ ‫ﻁ َﺤﺎﻫَﺎ‬ ‫ﺽ َﻭ َﻣﺎ َ‬ ‫َﻭ ْﺍﻷ َ ْ ِ‬
‫ﺭ‬ ‫ﻡ‪6 :91\26‬‬
‫Ž‪@ @bflèíŞì‬‬‫‪fl @bflßëfl @÷Ðflãëfl‬‬ ‫ٰ‬
‫ﺳ ﱠﻮﯨ َﻬﺎ‪،‬‬ ‫َﻭﻧ َۡﻔ ٖﺲ َﻭ َﻣﺎ َ‬ ‫ﺳ ﱠﻮﺍﻫَﺎ‬ ‫َﻭﻧَ ْﻔ ٍﺲ َﻭ َﻣﺎ َ‬ ‫ﻡ‪7 :91\26‬‬
‫‪@ @bflèíflìÔflmëfl @bflçŠ‬‬ ‫‪fl ìŽvÏ‬‬ ‫ ‪ @bflèàfl‬‬
‫‪ dÏ‬‬
‫‬ ‫ۡ‬
‫ﻮﺭﻫَﺎ َﻭﺗ َﻘ َﻮ ٰﯨ َﻬﺎ!‬ ‫ﻓَﺄ َۡﻟ َﻬ َﻤ َﻬﺎ ﻓُ ُﺠ َ‬ ‫ْ‬
‫ﻮﺭﻫَﺎ َﻭﺗَﻘ َﻮﺍﻫَﺎ‬ ‫ﻓَﺄ َ ْﻟ َﻬ َﻤ َﻬﺎ ﻓُ ُﺠ َ‬ ‫ﻡ‪8 :91\26‬‬
‫‪@ @bflèîK׌‬‬ ‫‪fl @åflß@fl|Ü Ïc@‡Ó‬‬ ‫ﻗَ ۡﺪ ﺃ َ ۡﻓﻠَ َﺢ َﻣﻦ ﺯَ ﻛ ٰﯨ َﻬﺎ‪،‬‬
‫ﱠ‬ ‫ﻗَﺪْ ﺃَ ْﻓﻠَ َﺢ َﻣ ْﻦ ﺯَ ﻛﺎﻫَﺎ‬
‫ﱠ‬ ‫ﻡ‪7 :91\26‬‬
‫ﺳﯨٰ َﻬﺎ ‪.‬‬ ‫َﺎﺏ َﻣﻦ ﺩَ ﱠ‬ ‫َﻭﻗَ ۡﺪ ﺧ َ‬ ‫َﺎﺏ َﻣ ْﻦ ﺩَﺳﱠﺎﻫَﺎ‬ ‫َﻭﻗَﺪْ ﺧ َ‬ ‫ﻡ‪10 :91\26‬‬
‫ﺕ‪1‬‬
‫†Ž‪@ @bflèîŞ‬‬ ‫‪fl @åflß@fllbfl‚@‡Óëfl‬‬ ‫‪11‬‬

‫‪@ @bflèíflìÌİič @Ž†ìŽàqfl @ofli‰‬‬ ‫× ‪Ş‬‬ ‫‬ ‫ﻄ ۡﻐ َﻮ ٰﯨ َﻬﺎ ٓ‪،1‬‬‫]‪َ [---‬ﻛﺬﱠﺑَ ۡﺖ ﺛ َ ُﻤﻮﺩ ُ ﺑِ َ‬ ‫ﻄ ْﻐ َﻮﺍﻫَﺎ‬ ‫ﺖ ﺛ َ ُﻤﻮﺩ ُ ﺑِ َ‬ ‫َﻛﺬﱠﺑَ ْ‬ ‫‪12‬‬
‫ﻡ‪11 :91\26‬‬
‫‪@ @bflèîÔ’c@flsÈ‬‬ ‫‪fl jfl ãa@čˆg‬‬ ‫ﺚ ﺃ َ ۡﺷﻘَ ٰﯨ َﻬﺎ ]‪[...‬ﺕ‪.1‬‬ ‫ﺇِ ِﺫ ۢٱﻧﺒَﻌَ َ‬ ‫ﺷﻘَﺎﻫَﺎ‬ ‫ﺚ ﺃَ ْ‬‫ﺇِ ِﺫ ﺍ ْﻧﺒَﻌَ َ‬ ‫‪13‬‬
‫ﻡ‪12 :91\26‬‬
‫‪@ @bflèîfl ÔŽŽëfl @čéÜK Ûa@òÓ‬‬
‫‪ bflã@čéÜK Ûa@ŽÞ쎎Š‬‬ ‫‪fl @áŽèÛ @flÞbÔÏ‬‬ ‫‬ ‫ﱠ‬
‫ٱ¡ِ‬
‫َ‪1‬ﻡ‪1‬‬
‫ٱ¡ِ‪ [...]» :‬ﻧَﺎﻗَﺔ‬
‫ﺕ‪1‬‬
‫ﺳﻮ ُﻝ ﱠ‬ ‫ﻓَﻘَﺎ َﻝ ﻟَ ُﻬﻢۡ َﺭ ُ‬ ‫}ِ َﻭﺳُ ْﻘﻴَﺎﻫَﺎ‬
‫}ِ ﻧَﺎﻗَﺔَ ﱠ‬ ‫ﺳﻮ ُﻝ ﱠ‬ ‫ﻓَﻘَﺎ َﻝ ﻟَ ُﻬ ْﻢ َﺭ ُ‬ ‫‪1‬‬
‫ﻡ‪13 :91\26‬‬
‫ﺳ ۡﻘ ٰﻴَ َﻬﺎ«‪.‬‬ ‫]‪[...‬ﺕ‪َ 1‬ﻭ ُ‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪2‬‬

‫ﺭﺟﻼ ﻣﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻟﺒﺲ ﺍﻟﺴﻼﺡ ﻓﻲ ﺳﺒﻴﻞ ﷲ ﺃﻟﻒ ﺷﻬﺮ ﻓﺘﻌﺠﺐ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦ ﺫﻟﻚ ﻓﻨﺰﻟﺖ »ﺇِ ﱠﻧﺎ ﺃَ ْﻧﺰَ ْﻟﻨَﺎﻩُ ﻓِﻲ ﻟَ ْﻴﻠَ ِﺔ ْﺍﻟﻘَﺪ ِْﺭ‪َ .‬ﻭ َﻣﺎ ﺃَﺩ َْﺭﺍﻙَ َﻣﺎ ﻟَ ْﻴﻠَﺔُ ْﺍﻟﻘَﺪ ِْﺭ‪ .‬ﻟَ ْﻴﻠَﺔُ‬ ‫ً‬ ‫ﺱ‪ (1‬ﻋﻦ ﻣﺠﺎﻫﺪ‪ :‬ﺫﻛﺮ ﺍﻟﻨﺒﻲ‬ ‫‪3‬‬

‫ﺷ ْﻬ ٍﺮ« )‪ .(3-1 :97\25‬ﻗﺎﻝ‪ :‬ﺧﻴﺮ ﻣﻦ ﺍﻟﺘﻲ ﻟﺒﺲ ﻓﻴﻬﺎ ﺍﻟﺴﻼﺡ ﺫﻟﻚ ﺍﻟﺮﺟﻞ‪ .‬ﻭﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 205 :26\47‬ﺕ‪ (1‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﺴﺘﻌﻤﻞ ﺍﻟﻌﻬﺪ‬ ‫ْﺍﻟﻘَﺪ ِْﺭ َﺧﻴ ٌْﺮ ﻣِ ﻦْ ﺃَ ْﻟﻒِ َ‬
‫ﻄ ِﺮ ﺗَ ْﻌﻠِﻴﻤِ ﻲ‬ ‫ﺮﺟﻤﺖ ﺑﻜﻠﻤﺔ »ﻗﻄﺮ« ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻤﻔﻀﻞ ﺍﻻﺣﺘﻔﺎﻅ ﺑﻨﻔﺲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ .‬ﻗﺎﺭﻥ‪» :‬ﻳَﻬْﻄِ ُﻞ ﻛَﺎﻟ َﻤ َ‬ ‫ﺍﻟﻘﺪﻳﻢ ﻧﻔﺲ ﻛﻠﻤﺔ »ﻧﺰﻝ« ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺒﺮﻳﺔ ﻟﻠﺘﻌﺒﻴﺮ ﻋﻦ ﻧﺰﻭﻝ ﻛﻼﻡ ﷲ‪ .‬ﻭﻟﻜﻦ ﺗ ُ ِ‬
‫ﺐ« )ﺗﺜﻨﻴﺔ ‪ .(2 :32‬ﺕ‪ (2‬ﻓﻲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ :‬ﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ‪ :‬ﺃﻱ ﺍﻟﺸﺮﻑ ﻭﺍﻟﻌﻈﻢ )‪ ،(http://goo.gl/jR2Liq‬ﻭﻳﺮﻯ‬ ‫َﺎﻟﻮﺍ ِﺑ ِﻞ َﻋﻠﻰ ﺍﻟﻌُ ْﺸ ِ‬ ‫ﻺ َﻭﻛ َ‬ ‫َﺎﻟﻄ ِّﻞ َﻋﻠﻰ ﺍﻟ َﻜ ِ‬‫ﻄ ُﺮ ﻛَﺎﻟﻨﱠﺪَﻯ َﻛﻼﻣِ ﻲ‪ .‬ﻛ ﱠ‬ ‫َﻭ َﻳ ْﻘ ُ‬
‫ﻲ ﻫﺬﺍ ﺍﻷ ْﻣ َﺮ‪ ،‬ﻓﻬﻮ ﻳَ ْﻘﺪُﺭ ﻗَﺪ ًْﺭﺍ )‪ .(http://goo.gl/PwKv0t‬ﻳﺮﻯ ‪Sawma‬‬ ‫ﺍﻟﻄﺒﺮﻱ‪ :‬ﻟﻴﻠﺔ ﺍﻟﻘَﺪْﺭ‪ ،‬ﻭﻫﻲ ﻟﻴﻠﺔ ﺍﻟ ُﺤ ْﻜﻢ ﺍﻟﺘﻲ ﻳﻘﻀﻲ ﷲ ﻓﻴﻬﺎ ﻗﻀﺎء ﺍﻟﺴﻨﺔ ﻭﻫﻮ ﻣﺼﺪﺭ ﻣﻦ ﻗﻮﻟﻬﻢ‪ :‬ﻗَﺪَﺭ ﷲ ﻋﻠ ّ‬
‫ﺍﻥ ﺍﻟﻜﻠﻤﺔ ﺁﺭﺍﻣﻴﺔ ﻭﺗﻌﻨﻲ ﺍﻟﻈﻠﻤﺔ‪ .‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‪ :‬ﺍﻧﺎ ﺃﻧﺰﻟﻨﺎﻩ ﻓﻲ ﻟﻴﻠﺔ ﻣﻈﻠﻤﺔ )‪ Sawma‬ﺹ ‪.(415‬‬
‫ْﺲ ﻓِﻴ َﻬﺎ ﻟَ ْﻴﻠَﺔُ ْﺍﻟﻘَﺪ ِْﺭ )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪ ♦ (248‬ﺕ‪ (1‬ﻛﻠﻤﺔ ﺷﻬﺮ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ‪ :‬ﻗﻤﺮ‪ .‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‪ :‬ﻟﻴﻠﺔ ﺍﻟﻈﻠﻤﺔ ﺃﻓﻀﻞ ﻣﻦ ﺃﻟﻒ‬ ‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻟ ْﻴﻠَﺔُ ْﺍﻟﻘَﺪ ِْﺭ َﺧﻴ ٌْﺮ ﻣِ ْﻦ ﺃَ ْﻟﻒِ َ‬
‫ﺷ ْﻬ ٍﺮ ﻟَﻴ َ‬ ‫‪4‬‬

‫ﻟﻴﻠﺔ ﻣﻘﻤﺮﺓ )‪ Sawma‬ﺹ ‪.(417-416‬‬

‫ﺍﻟﺮﻭ ُﺡ ﻓِﻴ َﻬﺎ ﺑِﺈ ِ ْﺫ ِﻥ َﺭﺑِّ ِﻬ ْﻢ ﻣﻦ ﻋﻨﺪ ﺭﺑﻬﻢ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻝ ﻣﺤﻤﺪ ﺑﻜﻞ ﺃﻣﺮ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ،(187‬ﺃﻭ‪ :‬ﺗﻨﺰﻝ ﺍﻟﻤﻼﺋﻜﺔ‬ ‫ﺉ‪ ،‬ﻗﺮﺍءﺓ ﺃﻭ ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﺗَﻨ ﱠَﺰ ُﻝ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔُ َﻭ ﱡ‬ ‫‪ (1‬ﺗُﻨ ﱠَﺰﻝُ‪ ،‬ﺗﱠﻨ ﱠَﺰ ُﻝ ‪ (2‬ﺃ َ ْﻣ ِﺮ ٍ‬ ‫‪5‬‬

‫ﻭﺍﻟﺮﻭﺡ ﻓﻴﻬﺎ ﺑﺈﺫﻥ ﺭﺑﻬﻢ ﻣﻦ ﻋﻨﺪ ﺭﺑﻬﻢ ﻋﻠﻰ ﺃﻭﺻﻴﺎء ﻣﺤﻤﺪ ﺑﻜﻞ ﺃﻣﺮ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪ ♦ (170‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ 1‬ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » ِﺇﻧﱠﺎ ﺃَ ْﻧﺰَ ْﻟﻨَﺎﻩُ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ‬
‫»ﺑِﺈِ ْﺫ ِﻥ َﺭﺑِّ ِﻬ ْﻢ« ﺕ‪ (2‬ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﺗﻨﺰﻝ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺟﺒﺮﻳﻞ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻷﺭﺽ ﺑﺈﺫﻥ ﺭﺑﻬﻢ ﻣﻦ ﺃﺟﻞ ﻛﻞ ﺃﻣﺮ )ﺍﻟﻤﻨﺘﺨﺐ ‪ ،(http://goo.gl/g75MdW‬ﻓﺘﻜﻮﻥ ﺍﻵﻳﺔ ﻧﺎﻗﺼﺔ ﻭﺗﻜﻤﻴﻠﻬﺎ‪:‬‬
‫ﻁﺎ ﺑﺎﺛﻨﻴﻦ ﻭﻋﺸﺮﻳﻦ ﺃﻟﻒ ﻣﻼﻙ ) ‪Ginzberg‬‬ ‫ﺍﻟﺮﻭ ُﺡ ﻓِﻴ َﻬﺎ ِﺑﺈ ِ ْﺫ ِﻥ َﺭ ِّﺑ ِﻬ ْﻢ ِﻣﻦْ ]ﺍﺟﻞ[ ُﻛ ِّﻞ ﺃ َ ْﻣ ٍﺮ ♦ ﻡ‪ (1‬ﻭﻓﻘًﺎ ﻟﻸﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ ،‬ﻋﻨﺪﻣﺎ ﻧﺰﻝ ﷲ ﻋﻠﻰ ﺟﺒﻞ ﺳﻴﻨﺎء ﻛﺎﻥ ﻣﺤﺎ ً‬ ‫ﺗَﻨ ﱠَﺰ ُﻝ ْﺍﻟ َﻤ َﻼ ِﺋ َﻜﺔُ َﻭ ﱡ‬
‫ﺍﻟﻤﺠﻠﺪ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ ‪.(85‬‬
‫‪ (1‬ﺇِﻟﻰ ‪َ (2‬ﻣ ْ‬
‫ﻄﻠِﻊِ‪.‬‬ ‫‪6‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪7‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪8‬‬

‫ﺕ‪َ (1‬ﺟ ﱠﻼﻫَﺎ‪ :‬ﺃﻅﻬﺮﻫﺎ‪.‬‬ ‫‪9‬‬

‫ﺑﺪﻻ ﻣﻦ »ﻣﺎ«‪ ،‬ﺇﻻ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ ،‬ﻳﻼﺣﻆ ﺍﺳﺘﻌﻤﺎﻝ »ﻣﺎ« ﻋﻮﺿﺎ ﻋﻦ »ﻣﻦ« ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺘﻴﻦ ﺍﻟﻼﺣﻘﺘﻴﻦ‪ .‬ﻓﻔﻲ ﺍﻟﻤﻌﺘﻘﺪ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﻤﻌﻨﻲ ﻫﻨﺎ ﷲ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻳﺠﺐ ﺍﻥ ﻳﻘﻮﻝ »ﻣﻦ«‪ً ،‬‬ ‫‪10‬‬

‫ﺇﺫﺍ ﻛﺎﻥ ﷲ ﺟﻤﺎﺩًﺍ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﺑﺎﻟﺴﻤﺎء ﻭﺑﺎﻟﻘﺎﺩﺭ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺭﻓﻌﻬﺎ ﻭﺃﺣﻜﻢ ﺑﻨﺎءﻫﺎ‪ .‬ﻭﺑﺎﻷﺭﺽ ﻭﺑﺎﻟﻘﺎﺩﺭ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺑﺴﻄﻬﺎ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﻭﻫﻴﱠﺄﻫﺎ ﻟﻼﺳﺘﻘﺮﺍﺭ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻣﻬﺎﺩﺍ‬
‫ﻟﻺﻧﺴﺎﻥ‪ .‬ﻭﺑﺎﻟﻨﻔﺲ ﻭ َﻣﻦ ﺃﻧﺸﺄﻫﺎ ﻭﻋﺪﱠﻟﻬﺎ ﺑﻤﺎ ﺃﻭﺩﻉ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻘﻮﻯ )‪ ،(http://goo.gl/5vaPNW‬ﺑﻴﻨﻤﺎ ﻓﺴﺮﻫﺎ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ‪ :‬ﺃﻗﺴﻢ ﷲ ﺑﺎﻟﺸﻤﺲ ﻭﻧﻬﺎﺭﻫﺎ ﻭﺇﺷﺮﺍﻗﻬﺎ ﺿﺤﻰ‪ ،‬ﻭﺑﺎﻟﻘﻤﺮ‬
‫ﺇﺫﺍ ﺗﺒﻌﻬﺎ ﻓﻲ ﺍﻟﻄﻠﻮﻉ ﻭﺍﻷﻓﻮﻝ‪ ،‬ﻭﺑﺎﻟﻨﻬﺎﺭ ﺇﺫﺍ ﺟﻠﱠﻰ ﺍﻟﻈﻠﻤﺔ ﻭﻛﺸﻔﻬﺎ‪ ،‬ﻭﺑﺎﻟﻠﻴﻞ ﻋﻨﺪﻣﺎ ﻳﻐﻄﻲ ﺍﻷﺭﺽ ﻓﻴﻜﻮﻥ ﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻈﻠ ًﻤﺎ‪ ،‬ﻭﺑﺎﻟﺴﻤﺎء ﻭﺑﻨﺎﺋﻬﺎ ﺍﻟﻤﺤﻜﻢ‪ ،‬ﻭﺑﺎﻷﺭﺽ ﻭﺑَﺴْﻄﻬﺎ‪ ،‬ﻭﺑﻜﻞ ﻧﻔﺲ‬
‫ﺗﻔﺴﻴﺮﺍ ﻟﻶﻳﺔ ﺍﻟﺨﺎﻣﺴﺔ‪َ :‬ﻭﺍﻟﺴﱠﻤﺎءِ َﻭﻣﺎ َﺑﻨﺎﻫﺎ ﻳﻘﻮﻝ ﺟ ّﻞ ﺛﻨﺎﺅﻩ‪ :‬ﻭﺍﻟﺴﻤﺎء ﻭ َﻣﻦْ ﺑﻨﺎﻫﺎ‪ ،‬ﻳﻌﻨﻲ‪ :‬ﻭ َﻣﻦْ ﺧﻠَﻘﻬﺎ‪ ،‬ﺛﻢ‬ ‫ً‬ ‫ﻭﺇﻛﻤﺎﻝ ﷲ ﺧﻠﻘﻬﺎ ﻷﺩﺍء ﻣﻬﻤﺘﻬﺎ )‪ .(http://goo.gl/BHYRBW‬ﻭﺫﻛﺮ ﺍﻟﻄﺒﺮﻱ‬
‫ﻧﻘﻞ ﻛﻴﻒ ﺣﺎﻭﻝ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﺸﻜﻠﺔ )‪.(http://goo.gl/enyFGv‬‬
‫ﺕ‪ (1‬ﺩَﺳﱠﺎﻫَﺎ‪ :‬ﺍﺧﻔﺎﻫﺎ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﻗﺪ ﺧﺴﺮ ﻣﻦ ﺃﺧﻔﻰ ﻓﻀﺎﺋﻠﻬﺎ‪ ،‬ﻭﺃﻣﺎﺕ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ ﻟﻠﺨﻴﺮ )‪(http://goo.gl/6HHaE7‬‬ ‫‪11‬‬
‫‪ِ (1‬ﺑ ُ‬
‫ﻄ ْﻐ َﻮﺍﻫَﺎ‪.‬‬ ‫‪12‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺇِ ِﺫ ﺍ ْﻧﺒَﻌَﺚَ ﺃ َ ْﺷﻘَﺎﻫَﺎ ]ﺇﻟﻰ ﻋﻘﺮ ﺍﻟﻨﺎﻗﺔ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/KkSTfk‬‬ ‫‪13‬‬

‫‪95‬‬
 ‫‪@áèîÜÇ‬‬
‫‡‪fl @flâ‬‬
‫‪fl ßfl‡Ï‬‬ ‫‪ @bflç뎋Ô‬‬‫‪È‬‬‫‪flÏ‬‬ ‫‪ @ŽêìŽi‰‬‬
‫‪Ş Ø‬‬
‫‪ Ï‬‬ ‫‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢۡ َﺭﺑﱡ ُﻬﻢ‬
‫َ‬
‫‪1‬ﺕ‪1‬‬
‫ﻓَ َﻜﺬﱠﺑُﻮﻩُ‪ ،‬ﻓَﻌَﻘَ ُﺮﻭﻫَﺎ‪ .‬ﻓَﺪ َۡﻣﺪ ََﻡ‬ ‫ﻓَ َﻜﺬﱠﺑُﻮﻩ ُ ﻓَﻌَﻘَ ُﺮﻭﻫَﺎ ﻓَﺪ َْﻣﺪ ََﻡ َ‬
‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َﺭﺑﱡ ُﻬ ْﻢ‬ ‫‪2‬‬
‫ﻡ‪14 :91\26‬‬
‫ﺴ ﱠﻮ ٰﯨ َﻬﺎ ]‪[...‬‬ ‫ِﺑﺬَ ۢﻧ ِﺒ ِﻬﻢۡ ‪ ،‬ﻓَ َ‬ ‫ِﺑﺬَ ْﻧ ِﺒ ِﻬ ْﻢ ﻓَ َ‬
‫ﺴ ﱠﻮﺍﻫَﺎ‬
‫ﺕ‪2‬‬
‫‪@ @bflèíŞì‬‬‫‪flÏ‬‬‫‪ @áèjč ãfl‰ič @áŽèiş Š‬‬‫‪fl‬‬
‫‪@ @bflèjfl ÔŽÇ@ŽÒbflƒífl @bÛëfl‬‬ ‫َﺎﻑ‪ 1‬ﻋ ُۡﻘ ٰ َﺒ َﻬﺎ‪.2‬‬
‫َﻭ َﻻ ﻳَﺨ ُ‬ ‫ﻋ ْﻘﺒَﺎﻫَﺎ‬
‫َﻭ َﻻ ﻳَﺨ ُ ُ‬
‫َﺎﻑ‬ ‫‪3‬‬
‫ﻡ‪15 :91\26‬‬

‫‪ 85\27‬ﺳﻮﺭﺓ ﺍﻟﺒﺮﻭﺝ‬
‫‪4‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 22‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪5‬‬

‫‪@ @x‬‬‫‪ 뎋jŽ Ûa@čpaflˆ@bflà‬‬ ‫‪Ş Ûaflë‬‬ ‫ﺕ ۡٱﻟﺒ ُُﺮﻭﺝِ!‬ ‫ﺴ َﻤﺎٓءِ ﺫَﺍ ِ‬ ‫َﻭٱﻟ ﱠ‬ ‫ِ‬ ‫ﻭﺝ‬ ‫ُﺮ‬
‫ُ‬ ‫ﺒ‬ ‫ﺕ ْ‬
‫ﺍﻟ‬ ‫ِ‬ ‫ﺍ‬ ‫َ‬ ‫ﺫ‬ ‫ء‬‫ِ‬ ‫ﺴ َﻤﺎ‬
‫َﻭﺍﻟ ﱠ‬ ‫ﻡ‪1 :85\27‬‬
‫†@ @‬ ‫‪č ìŽÇì¾a@âìflîÛaflë‬‬ ‫َﻭ ۡٱﻟﻴَ ۡﻮ ِﻡ ۡٱﻟ َﻤ ۡﻮﻋُﻮﺩِ!‬ ‫َﻭ ْﺍﻟﻴَ ْﻮ ِﻡ ْﺍﻟ َﻤ ْﻮﻋُﻮ ِﺩ‬ ‫ﻡ‪2 :85\27‬‬
‫‪@ @†ìŽè“flßëfl @‡čçbfl’ëfl‬‬ ‫ﻮﺩﺕ‪!1‬‬ ‫َﻭﺷَﺎﻫ ِٖﺪ َﻭ َﻣ ۡﺸ ُﻬ ٖ‬ ‫ﺸ ُﻬﻮ ٍﺩ‬ ‫َﻭﺷَﺎ ِﻫ ٍﺪ َﻭ َﻣ ْ‬ ‫‪6‬‬
‫ﻡ‪3 :85\27‬‬
‫†@ @‬‫‪č 뎇‚þa@Žkz‬‬ ‫‪fl –c@flÝnč Ó‬‬ ‫‬ ‫ﻗُﺘِ َﻞ‪ 1‬ﺃَﺻۡ ٰ َﺤﺐُ ۡٱﻷ ُ ۡﺧﺪ ُﻭ ِﺩ ‪،‬‬
‫‪2‬ﻡ‪1‬‬
‫ﺻ َﺤﺎﺏُ ْﺍﻷ ُ ْﺧﺪ ُﻭ ِﺩ‬ ‫ﻗُﺘِ َﻞ ﺃَ ْ‬ ‫‪7‬‬
‫ﻡ‪4 :85\27‬‬
‫†@ @‬
‫‪č ìÓìflÛa@čpaflˆ@ŠbŞäÛa‬‬ ‫ﺕ ۡٱﻟ َﻮﻗُﻮ ِﺩ‪،2‬‬ ‫ﺎﺭ‪ 1‬ﺫَﺍ ِ‬ ‫]‪ [...‬ٱﻟﻨﱠ ِ‬
‫ﺕ‪1‬‬
‫ﺕ ﺍﻟ َﻮﻗﻮ ِﺩ‬‫ُ‬ ‫ْ‬ ‫ﺎﺭ ﺫَﺍ ِ‬ ‫ﺍﻟﻨﱠ ِ‬
‫‪8‬‬
‫ﻡ‪5 :85\27‬‬
‫‪@ @†ìŽÈÓ‬‬ ‫‪ @bflèîÜÇ‬‬‫‪fl @áŽç@ˆg‬‬ ‫ﻋﻠَ ۡﻴ َﻬﺎ ﻗُﻌُﻮﺩ‪ ٞ‬ﺕ‪،1‬‬ ‫ﺇِ ۡﺫ ُﻫﻢۡ َ‬ ‫ﻋﻠ ْﻴ َﻬﺎ ﻗﻌُﻮﺩ ٌ‬ ‫ُ‬ ‫َ‬ ‫ﺇِﺫْ ُﻫ ْﻢ َ‬ ‫ﻡ‪6 :85\27‬‬
‫‪9‬‬

‫’‪@ @†ìŽè‬‬ ‫‪Ž @flµäč ßč û¾bči@flæìÜÈ‬‬ ‫‪fl Ðflí@bflß@óÜÇ‬‬ ‫‪fl @áŽçëfl‬‬ ‫ﺷ ُﻬﻮﺩ‪.ٞ‬‬ ‫ۡ‬
‫ﻋﻠَ ٰﻰ َﻣﺎ ﻳَﻔﻌَﻠﻮﻥَ ﺑِﭑﻟ ُﻤﺆﻣِ ﻨِﻴ َﻦ ُ‬
‫ۡ‬ ‫ُ‬ ‫ۡ‬ ‫َﻭ ُﻫﻢۡ َ‬ ‫ﺷ ُﻬﻮﺩ ٌ‬ ‫ْ‬
‫ﻋﻠَﻰ َﻣﺎ ﻳَﻔﻌَﻠﻮﻥَ ﺑِﺎﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ ُ‬ ‫ُ‬ ‫ْ‬ ‫َﻭ ُﻫ ْﻢ َ‬ ‫ﻡ‪7 :85\27‬‬
‫‪@íÈ‬‬ ‫‪fl Ûa@čéÜK Ûbči@(aìŽäßč ûŽí@æc@bKÛg@áŽèäčß@(aìŽàÔ‬‬ ‫‪ ãfl @bflßëfl‬‬ ‫ْ‪2‬ﺕ‪2‬‬
‫ﻻ ﺃَﻥ ﻳ ُۡﺆﻣِ ﻨُﻮﺍ‬ ‫َﻭ َﻣﺎ ﻧَﻘَ ُﻤﻮﺍْ‪ِ 1‬ﻣ ۡﻨ ُﻬﻢۡ ﺕ‪ 1‬ﺇِ ﱠ ٓ‬ ‫َﻭ َﻣﺎ ﻧَﻘَ ُﻤﻮﺍ ﻣِ ْﻨ ُﻬ ْﻢ ﺇِ ﱠﻻ ﺃ َ ْﻥ ﻳُﺆْ ﻣِ ﻨُﻮﺍ ﺑِ ﱠ‬
‫ﺎ¡ِ‬ ‫‪10‬‬
‫ﻡ‪8 :85\27‬‬
‫‡@ @‬‫¨‪č îčà‬‬ ‫‪a‬‬ ‫ﻳﺰ‪ۡ ،‬ٱﻟ َﺤﻤِ ﻴﺪِ‪،‬‬ ‫ﭑ¡ِ‪ۡ ،‬ٱﻟﻌَ ِﺰ ِ‬ ‫ﺑِ ﱠ‬ ‫ﻳﺰ ْﺍﻟ َﺤ ِﻤﻴ ِﺪ‬ ‫ْﺍﻟﻌَ ِﺰ ِ‬
‫ ‪@ŽéÜK Ûaflë@Šþaflë@čpìfl àfl‬‬ ‫‪Ş Ûa@ÙÜŽß@ŽéÛ @ðč‰ÛKa‬‬ ‫ﺽ ‪~.‬‬ ‫ﻡ‪1‬‬
‫ﺕ َﻭٱﻷ َ ۡﺭ ِ‬ ‫ۡ‬ ‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬ ‫ٱﻟﱠﺬِﻱ ﻟَ ۥﻪ ُ ُﻣ ۡﻠﻚُ ٱﻟ ﱠ‬ ‫}ُ‬ ‫ﺽ َﻭ ﱠ‬ ‫ﺕ َﻭ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫ﺍﻟﱠﺬِﻱ ﻟَﻪ ُ ُﻣﻠﻚُ ﺍﻟ ﱠ‬ ‫ْ‬ ‫‪11‬‬
‫ﻡ‪9 :85\27‬‬
‫‡@ @‬‫’‪ć îè‬‬ ‫×‪fl @ïfl’@ğÝ‬‬ ‫‪ @óÜÇ‬‬ ‫‪fl‬‬ ‫ﺷ ِﻬﻴﺪ ٌ‪.‬‬ ‫ﻋﻠَ ٰﻰ ُﻛ ِّﻞ ﺷ َۡﻲ ٖء َ‬ ‫ٱ¡ ُ َ‬‫َﻭ ﱠ‬ ‫ﺷ ِﻬﻴﺪ ٌ‬ ‫ﻲءٍ َ‬ ‫ﺷ ْ‬ ‫ﻋﻠَﻰ ُﻛ ِّﻞ َ‬ ‫َ‬
‫‪@áÛ@ŞáqŽ @čoäfl ßč û¾aflë@flµäč ßč û¾a@(aìŽänfl Ï‬‬ ‫‪ @flåíč‰ÛKa@Şæg‬‬ ‫]‪ِ [---‬ﺇ ﱠﻥ ٱﻟﱠﺬِﻳﻦَ ﻓَﺘَﻨُﻮﺍْ ۡٱﻟ ُﻤ ۡﺆﻣِ ﻨِﻴﻦَ‬ ‫ِﺇ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ ﻓَﺘَﻨُﻮﺍ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ َﻭ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨَﺎ ِ‬
‫ﺕ‬ ‫ﻡ‪10 :85\27‬‬
‫‪@Žlafl‰Ç‬‬ ‫‪fl @áŽèÛ ëfl @fláäŞ èflu‬‬‫‪fl @Žlafl‰Ç‬‬ ‫‪fl @áŽèÜ Ï‬‬‫‪ @(aìŽiìŽnífl‬‬ ‫ﻋﺬَﺍﺏُ‬ ‫َﻭ ۡٱﻟ ُﻤ ۡﺆﻣِ ٰﻨَﺖِ‪ ،‬ﺛ ُ ﱠﻢ ﻟَﻢۡ ﻳَﺘُﻮﺑُﻮﺍْ‪ ،‬ﻓَﻠَ ُﻬﻢۡ َ‬ ‫ﻋﺬَﺍﺏُ َﺟ َﻬﻨﱠ َﻢ َﻭﻟَ ُﻬ ْﻢ‬ ‫ﺛ ُ ﱠﻢ ﻟَ ْﻢ ﻳَﺘُﻮﺑُﻮﺍ ﻓَﻠَ ُﻬ ْﻢ َ‬
‫¨‹‪@ @Õ í‬‬ ‫‪a‬‬ ‫ﻖ‪.‬‬‫ﻋﺬَﺍﺏُ ۡٱﻟ َﺤ ِﺮﻳ ِ‬ ‫َﺟ َﻬﻨﱠ َﻢ‪َ ~ ،‬ﻭﻟَ ُﻬﻢۡ َ‬ ‫ﻖ‬ ‫ﻋﺬَﺍﺏُ ْﺍﻟ َﺤ ِﺮﻳ ِ‬ ‫َ‬
‫‪@áŽèÛ @čoz‬‬ ‫— ‪fl Üč‬‬
‫‪Ş Ûa@(aìÜàč Ç‬‬ ‫‪fl ëfl @(aìŽäßfl a@flåíč‰ÛKa@Şæg‬‬ ‫ﻬ‬
‫ُ ﻢۡ‬ ‫َ‬ ‫ﻟ‬ ‫ِ‪،‬‬
‫ﺖ‬ ‫ﺤ‬‫ٰ‬
‫ﱠِ َ‬ ‫ﻠ‬ ‫ٰ‬
‫ﺼ‬ ‫ٱﻟ‬ ‫ْ‬ ‫ﺍ‬‫ﻮ‬ ‫ُ‬ ‫ﻠ‬ ‫ﻤ‬‫ِﺇ ﱠﻥ ٱﻟﱠﺬِﻳﻦَ َءﺍ َﻣﻨُﻮﺍْ َ َ ِ‬
‫ﻋ‬ ‫ﻭ‬ ‫ﺕ ﻟَ ُﻬ ْﻢ‬ ‫ﺎ‬
‫ﱠ ِ َ ِ‬‫ﺤ‬ ‫ﻟ‬ ‫ﺎ‬ ‫ﺼ‬ ‫ﺍﻟ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻠ‬ ‫ِﺇ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ َ َﻤِ‬
‫ﻋ‬ ‫ﻭ‬ ‫‪12‬‬
‫ﻡ‪11 :85\27‬‬
‫ˆ‪@ÙÛč‬‬ ‫‪fl @Ž‹èflãþa@bflènč zflm@åčß@ð‹vflm@oŞäu‬‬ ‫‪fl‬‬ ‫َﺟ ٰﻨﱠ ‪ٞ‬ﺖ ﺗ َۡﺠ ِﺮﻱ ﻣِ ﻦ ﺗ َۡﺤﺘِ َﻬﺎ ٱﻷﻧ َﻬ ُﺮ ‪ ~ .‬ﺫﻟِﻚَ‬
‫َ‬ ‫ٰ‬ ‫ﻡ‪1‬‬
‫ٰ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫ﺎﺭ ﺫَﻟِﻚَ‬ ‫َﺟﻨﱠﺎﺕٌ ﺗ َﺠ ِْﺮﻱ ﻣِ ْﻦ ﺗ َ ْﺤﺘِ َﻬﺎ ْﺍﻷ َ ْﻧ َﻬ ُ‬
‫@ @‬ ‫‪Ž jč Ø‬‬ ‫‪ Ûa@ŽŒìÐÛa‬‬ ‫ﻴﺮ‪.‬‬‫ۡٱﻟﻔ َۡﻮ ُﺯ ۡٱﻟ َﻜﺒِ ُ‬ ‫ﻴﺮ‬ ‫ْﺍﻟﻔ َْﻮ ُﺯ ْﺍﻟ َﻜﺒِ ُ‬
‫‡@ @‬‫“‡‪ć íč‬‬ ‫‪fl Û @Ùiğ Š‬‬ ‫‪fl @fl”İfli@Şæg‬‬ ‫ﺸﺪِﻳﺪ ٌ‪.‬‬ ‫َ‬
‫ﺶ َﺭﺑِّﻚَ ﻟ َ‬ ‫ﺇِ ﱠﻥ ﺑَ ۡﻄ َ‬ ‫ﺸﺪِﻳﺪ ٌ‬ ‫َ‬
‫ﺶ َﺭﺑِّﻚَ ﻟ َ‬ ‫ﻄ َ‬ ‫ﺇِ ﱠﻥ ﺑَ ْ‬ ‫ﻡ‪12 :85\27‬‬

‫‪ (1‬ﻧَﺎﻗَﺔُ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺫﺭﻭﺍ[ ﻧﺎﻗﺔ ﷲ ]ﻭﺍﻟﺰﻣﻮﺍ[ ﺳﻘﻴﺎﻫﺎ )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪ ♦ (153‬ﻡ‪ (1‬ﻫﺬﺍ ﺟﺰء ﻣﻦ ﻗﺼﺔ ﻧﺎﻗﺔ ﺻﺎﻟﺢ ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺳﻮﺭ‬ ‫‪1‬‬

‫ﻛﺜﻴﺮﺓ )ﺻﺎﻟﺢ ﻓﻲ ﺍﻟﻔﻬﺮﺱ(‪ .‬ﻭﻫﻲ ﻣﻦ ﺍﻟﺘﺮﺍﺙ ﺍﻟﺠﺎﻫﻠﻲ‪ .‬ﻭﻫﻨﺎﻙ ﻗﺼﻴﺪﺓ ﻷﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ ﺟﺎء ﻓﻴﻬﺎ ﻣﺎ ﻳﺸﺒﻪ ﻛﻼﻡ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﺐ ﻋﻘﻴﺮﺍ‬ ‫ﺳ ْﻘ ٍ‬‫ﻋﺘّﻴًﺎ ﻭﺃ ُ ﱠﻡ َ‬ ‫ﻛﺜﻤﻮﺩ ﺍﻟﺘﻲ ﺗﻔﺘﻜﺖ ﺍﻟﺪﻳﻦ \ ُ‬
‫ﻧﺎﻗﺔ ﻟﻶﻟﻪ ﺗﺴﺮﺡ ﻓﻲ ﺍﻷﺭ \ ﺽ ﻭﺗﻨﺘﺎﺏ ﺣﻮﻝ ﻣﺎءٍ ﻗﺪﻳﺮﺍ‬
‫ﺐ ﻓﻘﺎﻝ ﻛﻮﻧﻲ ﻋﻘﻴﺮﺍ‬ ‫ﻀ ٍ‬ ‫ﻓﺄﺗﺎﻫﺎ ﺃ ُ َﺣﻴْﻤِ ٌﺮ ﻛﺎﺧﻲ ﺍﻟﺴﻬﻢ \ ﺑﻌَ ْ‬
‫ﻓﺄﺑﺖﱠ ﺍﻟﻌﺮﻗﻮﺏ ﻭﺍﻟﺴﺎﻕ ﻣﻨﻬﺎ \ ﻭﻣﻀﻰ ﻓﻲ ﺻﻤﻴﻤﻪ ﻣﻜﺴﻮﺭﺍ‬
‫ﻅﺆُﻭﺭﺍ‬ ‫ﻓﺮﺃﻯ ﺍﻟﺴ ْﻘﺐُ ﺃ ُ ﱠﻣﻪ ﻓﺎﺭﻗﺘﻪ \ ﺑﻌﺪ ﺇﻟﻒ َﺣ ِﻨﻴّﺔً ﻭ َ‬
‫ﻓﺄﺗﻰ ﺿﺨﺮﺓ ً ﻓﻘﺎﻡ ﻋﻠﻴﻬﺎ \ ﺻﻌﻘﺔً ﻓﻲ ﺍﻟﺴﻤﺎء ﺗﻌﻠﻮ ﺍﻟﺼﺨﻮﺭﺍ‬
‫ﺴ ْﻘﺐ ﺩُ ِّﻣﺮﻭﺍ ﺗﺪﻣﻴﺮﺍ‬ ‫ﻓﺮﻏﺎ ﺭﻏﻮﺓ ً ﻓﻜﺎﻧﺖ ﻋﻠﻴﻬﻢ \ ﺭﻏﻮﺓ ُ ﺍﻟ َ‬
‫ﻓﺄ ُﺻﻴﺒﻮﺍ ﺇﻻّ ﺍﻟﺬﺭﻳﻌﺔَ ﻓﺎﺗَﺖْ \ ﻣﻦ َﺟ َﻮ ِﺍﺭﻳ ْﻬ ُﻢ ﻭﻛﺎﻧﺖ َﺟﺮﻭﺭﺍ‬
‫ِﺳ ْﻨﻔَﺔٌ ﺃُﺭﺳﻠﺖ ﺗﺨﺒﺮ ﻋﻨﻬﻢ \ ﺃﻫﻞ ﻗُﺮْ ﺡٍ ﺑﻬﺎ ﻗﺪ ﺃﻣﺴﻮﺍ ﺛﻐﻮﺭﺍ‬
‫ﻓﺴﻘﻮﻫﺎ ﺑﻌﺪ ﺍﻟﺤﺪﻳﺚ ﻓﻤﺎﺗﺖ \ ﻭﺍﻧﺘﻬﻰ ﺭﺑﻨﺎ ﻭﺃﻭﻓﻰ ﺣﻘﻴﺮﺍ )‪.(http://goo.gl/wZy5gB‬‬
‫ﻭﻫﻨﺎﻙ ﺣﻠﻘﺔ ﻣﻦ ﺳﺆﺍﻝ ﺟﺮﻱء ﺗﺘﻌﺮﺽ ﺇﻟﻰ ﻗﺼﺔ ﺍﻟﻨﺎﻗﺔ ﻭﺻﺎﻟﺢ ﻭﺛﻤﻮﺩ )ﻧﺺ ﺍﻟﺤﻠﻘﺔ ‪ http://goo.gl/qQlNeb‬ﻭﺷﺮﻳﻄﻬﺎ ‪.(http://goo.gl/CfZGvf‬‬
‫‪ (1‬ﻓَﺪ ُ ْﻣﺪ َِﻡ‪ ،‬ﻓَﺪَ ْﻫﺪ ََﻡ ♦ ﺕ‪ (1‬ﺩ َْﻣﺪ ََﻡ‪ :‬ﻏﻀﺐ ﺑﺸﺪﺓ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﺪَ ْﻣﺪ ََﻡ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﺭﺑﱡ ُﻬ ْﻢ ِﺑﺬَ ْﻧ ِﺒ ِﻬ ْﻢ ﻓﺴﻮﻯ ]ﺩﻳﺎﺭﻫﻢ ﺑﺎﻷﺭﺽ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/bgcZ1p‬‬ ‫‪2‬‬

‫َﻒ ‪ (2‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻓﻼ ﻳﺨﺎﻑ ﻋﻘﺒﻴﻬﺎ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪.(167‬‬ ‫َﺎﻑ‪َ ،‬ﻭﻟَﻢ ﻳَﺨ ُ‬ ‫‪ (1‬ﻓ ََﻼ ﻳَﺨ ُ‬ ‫‪3‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪4‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪5‬‬

‫ﻣِﻴﺮ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ « )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪.(425‬‬ ‫ﻲ َﻭﺃ َ ُ‬ ‫ﺕ‪ (1‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪َ » :‬ﻭﺷَﺎ ِﻫ ٍﺪ َﻭ َﻣ ْﺸ ُﻬﻮ ٍﺩ«‪» :‬ﺍﻟ ﱠﻨ ِﺒ ﱡ‬
‫‪6‬‬

‫‪ (1‬ﻗُ ِﺘ ّﻞَ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺑﻤﺎ ﻗﺘﻞ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ْ (2 (176‬ﺍﻟ ُﺨﺪُﻭ ِﺩ ♦ ﺕ‪ (1‬ﺍﻻﺧﺪﻭﺩ‪ :‬ﺍﻟﺤﻔﺮﺓ ﺍﻟﻤﺴﺘﻄﻴﻠﺔ‪ .‬ﻣﻮﻗﻊ ﻓﻲ ﺟﻨﻮﺏ ﻣﺪﻳﻨﺔ ﻧﺠﺮﺍﻥ ﻓﻲ ﺍﻟﺠﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﺣﺼﻠﺖ ﻓﻴﻪ ﻣﺤﺮﻗﺔ ﻋﻈﻴﻤﺔ‬ ‫‪7‬‬

‫ﻟﻠﻨﺼﺎﺭﻯ ﻋﻠﻰ ﻳﺪ ﺍﻟﺘﺒﻊ ﺫﻭ ﻧﻮﺍﺱ ﺍﻟﻴﻬﻮﺩﻱ ﺍﻟﺬﻱ ﺳﺎﺭ ﺇﻟﻴﻬﻢ ﺑﺠﻨﻮﺩﻩ )ﺣﻮﺍﻟﻲ ﺍﻟﻌﺎﻡ ‪ ،(525‬ﻓﺪﻋﺎﻫﻢ ﺇﻟﻰ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺧﻴﺮﻫﻢ ﺑﻴﻦ ﺫﻟﻚ ﻭﺍﻟﻘﺘﻞ ﻓﺎﺧﺘﺎﺭﻭﺍ ﺍﻟﻘﺘﻞ ﻓﺨﺪ ﻟﻬﻢ ﺍﻷﺧﺪﻭﺩ ﻭﺣﺮﻕ ﻣﻦ‬
‫ﺣﺮﻕ ﺑﺎﻟﻨﺎﺭ ﻭﻗﺘﻞ ﺑﺎﻟﺴﻴﻒ ﻭﻣﺜﻞ ﺑﻬﻢ‪ .‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻵﻳﺔ ﺇﺷﺎﺭﺓ ﻟﻬﺬﺍ ﺍﻟﺤﺪﺙ‪ ،‬ﺃﻭ ﺗﻜﻮﻥ ﺍﺷﺎﺭﺓ ﻟﻠﺮﺟﺎﻝ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺗﻌﺮﺿﻮﺍ ﻟﻨﺎﺭ ﺍﻷﺗﻮﻥ ﻟﺮﻓﻀﻬﻢ ﺍﻟﺴﺠﻮﺩ ﻟﺘﻤﺜﺎﻝ ﻧﺼﺒﻪ ﺍﻟﻤﻠﻚ ﻧﺒﻮﻛﺪﻧﺼﺮ‬
‫ﻮﻥ ﺍﻟﻨﱠﺎﺭ )ﻣﺘﻰ ‪ 42 :13‬ﻭ‪.(50‬‬ ‫)ﺩﺍﻧﻴﺎﻝ ﺍﻟﻔﺼﻞ ‪ .(3‬ﺃﻧﻈﺮ ‪ Geiger‬ﺹ ‪ 152‬ﺣﻮﻝ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻨﻰ ﻛﻠﻤﺔ ﺍﺧﺪﻭﺩ ﺍﻷﺗﻮﻥ‪ ،‬ﻭﻗﺪ ﺟﺎءﺕ ﻓﻲ ﺇﻧﺠﻴﻞ ﻣﺘﻰ‪ :‬ﻭﻳَﻘﺬِﻓﻮﻥَ ﺑِﻬﻢ ﻓﻲ ﺃَﺗ ﱡ ِ‬
‫ﺕ ْﺍﻟ َﻮﻗُﻮ ِﺩ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/8sdo3P‬‬ ‫ﺎﺭ ‪ْ (2‬ﺍﻟ ُﻮﻗُﻮ ِﺩ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺃﺻﺤﺎﺏ[ ﺍﻟﻨﱠ ِ‬
‫ﺎﺭ ﺫَﺍ ِ‬ ‫‪ (1‬ﺍﻟﻨﱠ ُ‬ ‫‪8‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺇِ ْﺫ ﻫُ ْﻢ ﻋﻨﺪﻫﺎ ﻗُﻌُﻮﺩٌ‪.‬‬ ‫‪9‬‬

‫‪ (1‬ﻧَ ِﻘ ُﻤﻮﺍ ‪ (2‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺇﻻ ﺃﻧﻬﻢ ﺁﻣﻨﻮﺍ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ،(176‬ﺃﻭ‪ :‬ﻭﻣﺎ ﻧﻘﻤﻮﺍ ﻣﻨﻬﻢ ﺇﻻ ﺃﻥ ﺁﻣﻨﻮﺍ ﺑﺎ{ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪ ♦ (166‬ﺕ‪ (1‬ﻧَﻘَ ُﻤﻮﺍ‪ :‬ﻛﺮﻫﻮﺍ‪ ،‬ﻭﻋﺎﺑﻮﺍ‪ ،‬ﺃﻭ‬ ‫‪10‬‬

‫ﺃﻧﻜﺮﻭﺍ‪ .‬ﺧﻄﺄ‪ :‬ﻧَﻘَ ُﻤﻮﺍ ﻋﻠﻴﻬﻢ‪ .‬ﻭﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﻀﻤﻦ ﻧﻘﻢ ﻣﻌﻨﻰ ﻛﺮﻩ ﺃﻭ ﺃﻧﻜﺮ ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺎﺿﻲ »ﻧَﻘَ ُﻤﻮﺍ« ﺇﻟﻰ ﺍﻟﻤﻀﺎﺭﻉ »ﻳُﺆْ ِﻣﻨُﻮﺍ«‪.‬‬
‫ﺭﺽ ﻭﻛ ﱠﻞ ﻣﺎ ﻓﻴﻬﺎ« )ﺗﺜﻨﻴﺔ ‪.(14 :10‬‬ ‫ﺕ ﻭﺍﻷ َ َ‬ ‫ﺴ َﻤﻮﺍ ِ‬
‫ﺕ ﺍﻟ ﱠ‬ ‫ﺳ َﻤﻮﺍ ِ‬ ‫ﺕﻭ َ‬ ‫ﺴ َﻤﻮﺍ ِ‬ ‫ﺏ ِﺇﻟ ِﻬﻚَ ﺍﻟ ﱠ‬ ‫ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﺇِﻥﱠ ﻟ ﱠ‬
‫ِﻠﺮ ّ ِ‬ ‫‪11‬‬

‫ﺼﻴﺮ ﺃَﺭﺑَﻌَﺔَ ﻓُﺮﻭﻉ‪ ،‬ﺍِﺳ ُﻢ ﺃَ َﺣﺪِﻫﺎ ﻓِﻴﺸﻮﻥ‬ ‫ﺸﻌﱠﺐُ ﻓﻴَ ُ‬ ‫ﺨﺮ ُﺝ ﻣِ ﻦ َﻋﺪ ٍْﻥ ﻓﻴَﺴْﻘﻲ ﺍﻟ َﺠﻨﱠﺔ ﻭﻣِ ﻦ ﻫُﻨﺎﻙَ َﻳﺘ َ َ‬‫َﻬﺮ ﻳَ ُ‬
‫ﻡ‪ (1‬ﻳﻮﺻﻒ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ﺟﻨﺔ ﻋﺪﻥ ﺑﺄﻥ ﻓﻴﻬﺎ ﻧﻬﺮ ﻳﺘﺸﻌﺐ ﻓﻴﺼﻴﺮ ﺃﺭﺑﻌﺔ ﺃﻓﺮﻉ‪» :‬ﻭﻛﺎﻥَ ﻧ ٌ‬ ‫‪12‬‬

‫ﻬﺮ ﺍﻟﺜﱠﺎ ِﻟ ِ‬
‫ﺚ‬ ‫ﻂ ﺑِ ُﻜ ِّﻞ ﺃ َ ِ‬
‫ﺭﺽ ﺍﻟ َﺤﺒَﺸﺔ‪َ .‬ﻭﺍﺳ ُﻢ ﺍﻟﻨﱠ ِ‬ ‫ﻬﺮ ﺍﻟﺜﺎﻧﻲ ﺟﻴﺤﻮﻥ ﻭﻫﻮ ﺍﻟ ُﻤﺤﻴ ُ‬ ‫ﺭﺽ َﺟﻴِّﺪ‪ .‬ﻫُﻨﺎﻙَ ﺍﻟ ُﻤ ْﻘ ُﻞ ﻭ َﺣ َﺠ ُﺮ ﺍﻟ َﺠ ْﺰﻉ‪َ .‬ﻭﺍَﺳ ُﻢ ﺍﻟﻨﱠ ِ‬‫ﻴﺚ ﺍﻟﺬﱠﻫﺐ‪ .‬ﻭﺫَﻫَﺐُ ﺗِﻠﻚَ ﺍﻷ َ ِ‬ ‫ﺭﺽ ﺍﻟ َﺤﻮﻳﻠَ ِﺔ َﺣ ُ‬ ‫ﻂ ﺑِ ُﻜ ِّﻞ ﺃ َ ِ‬‫ﻭﻫﻮ ﺍﻟ ُﻤﺤﻴ ُ‬
‫ﻭﺻﻲ ﻟَﻜﻢ ﺑِﺎﻟ َﻤﻠَﻜﻮﺕ َﻛ َﻤﺎ ﺃَﻭﺻﻰ‬ ‫ﺍﻟﺮﺍﺑِ ُﻊ ﻫﻮ ﺍﻟﻔُﺮﺍﺕ« )‪ .(14-10 :2‬ﻭﻳﺼﻒ ﻟﻨﺎ ﺇﻧﺠﻴﻞ ﻟﻮﻗﺎ ﻣﻠﺬﺍﺕ ﺍﻟﺠﻨﺔ ﻛﻮﺻﻒ ﻣﻠﺬﺍﺕ ﺍﻷﺭﺽ‪» :‬ﻭﺃَﻧﺎ ﺃ ُ ِ‬ ‫ﻬﺮ ﱠ‬ ‫ﺷﻮﺭ‪ .‬ﻭﺍﻟﻨﱠ ُ‬ ‫ﻲ ِ ﺃَ ﱡ‬
‫ﺩِﺟﻠَﺔ ﻭﻫﻮ ﺍﻟﺠﺎﺭﻱ ﻓﻲ ﺷَﺮﻗِ ّ‬
‫ﻁ ِﺇﺳﺮﺍﺋﻴ َﻞ ﺍﻻِﺛْﻨَﻲ َﻋﺸَﺮ« )‪ .(30-29 :22‬ﻭﻛﺬﻟﻚ ﻳﻔﻌﻞ ﺍﻟﻘﺪﻳﺲ ﺍﻓﺮﺍﻡ ﺍﻟﺴﺮﻳﺎﻧﻲ )ﺗﻮﻓﻲ‬ ‫ﺮﻭﺵ ِﻟﺘ َﺪﻳﻨﻮﺍ ﺃَﺳْﺒﺎ َ‬ ‫َﺸﺮﺑﻮﻥَ ﻋﻠﻰ ﻣﺎﺋﺪﺗﻲ ﻓﻲ َﻣﻠﻜﻮﺗﻲ‪ ،‬ﻭﺗ َﺠﻠِﺴﻮﻥَ ﻋﻠﻰ ﺍﻟﻌُ ِ‬ ‫ﻟﻲ ﺃَﺑﻲ ﺑﻪ‪ ،‬ﻓﺘ َﺄ ُﻛﻠﻮ َﻥ ﻭﺗ َ‬
‫ﻋﺎﻡ ‪ .(373‬ﻭﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻟﻠﻤﻠﺬﺍﺕ ﻓﻲ ﺍﻟﻨﻌﻴﻢ ﻳﻨﻘﻠﻪ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺗﻔﺎﺻﻴﻞ ﻛﺜﻴﺮﺓ ﻭﻳﻀﻴﻒ ﺇﻟﻴﻬﺎ ﺣﻮﺭ ﻋﻴﻦ )ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.(22 :56\46‬‬
‫‪96‬‬
 ‫‡@ @‬
‫‡‪Ž îčÈíŽ ëfl @Žù‬‬
‫‪č jŽí@flìçŽ @ŽéãŞ g‬‬ ‫ﺉ‪[...] 1‬ﺕ‪َ 1‬ﻭﻳُﻌِﻴﺪ ُ‪.‬‬ ‫ﺇِﻧﱠ ۥﻪ ُ ﻫ َُﻮ ﻳ ُۡﺒ ِﺪ ُ‬ ‫ﺉ َﻭﻳُﻌِﻴﺪ ُ‬ ‫ﺇِﻧﱠﻪ ُ ﻫ َُﻮ ﻳُ ْﺒ ِﺪ ُ‬ ‫‪1‬‬
‫ﻡ‪13 :85\27‬‬
‫†@ @‬
‫‪Ž 뎆ìflÛa@ŽŠìÐÌfl Ûa@flìçŽ ëfl‬‬ ‫ﻮﺭ‪ۡ ،‬ٱﻟ َﻮﺩ ُﻭﺩ ُ‪،‬‬ ‫َﻭﻫ َُﻮ ۡٱﻟﻐَﻔُ ُ‬ ‫ﻮﺭ ْﺍﻟ َﻮﺩ ُﻭﺩ ُ‬ ‫َﻭﻫ َُﻮ ْﺍﻟﻐَﻔُ ُ‬ ‫ﻡ‪14 :85\27‬‬
‫‡@ @‬
‫ˆ‪Ž îčv¾ a@•‹flÈÛa@ëŽ‬‬ ‫ﺫُﻭ‪ۡ 1‬ٱﻟ َﻌ ۡﺮ ِﺵ‪ۡ ،‬ٱﻟ َﻤ ِﺠﻴﺪ ُ‪.2‬‬ ‫ﺫُﻭ ْﺍﻟ َﻌ ْﺮ ِﺵ ْﺍﻟ َﻤ ِﺠﻴﺪ ُ‬ ‫‪2‬‬
‫ﻡ‪15 :85\27‬‬
‫‡@ @‬‫‪Ž í‹íŽ @bflàÛn@ÞbŞÈÏ‬‬ ‫‬ ‫ﺎﻝ ِﻟّ َﻤﺎ ﻳ ُِﺮﻳﺪ ُ‪.‬‬‫ﻓَﻌﱠ ‪ٞ‬‬ ‫ﻓَﻌﱠﺎ ٌﻝ ِﻟ َﻤﺎ ﻳ ُِﺮﻳﺪ ُ‬ ‫ﻡ‪16 :85\27‬‬
‫†@ @‬
‫§‪č ìŽä‬‬ ‫‪ a@Žsíč‡y‬‬ ‫‪fl @Ùîflmc @Ýflç‬‬ ‫ﺕ‪1‬‬ ‫ۡ‬ ‫ُ‬
‫]‪ [---‬ﻫَﻞ ﺃﺗ َٰﯨﻚَ َﺣﺪِﻳﺚ ٱﻟ ُﺠﻨُﻮ ِﺩ‬ ‫َ‬ ‫ۡ‬ ‫ْ‬
‫ﻫ َْﻞ ﺃَﺗَﺎﻙَ َﺣﺪِﻳﺚ ﺍﻟ ُﺠﻨُﻮ ِﺩ‬
‫ُ‬ ‫‪3‬‬
‫ﻡ‪17 :85\27‬‬
‫†@ @‬
‫‪fl ìŽàqfl ëfl @flæìflÇ‹čÏ‬‬ ‫ﻋ ۡﻮﻥَ َﻭﺛ َ ُﻤﻮﺩَ؟‬ ‫ﻓ ِۡﺮ َ‬ ‫ﻋ ْﻮﻥَ َﻭﺛ َ ُﻤﻮﺩ َ‬ ‫ﻓ ِْﺮ َ‬ ‫ﻡ‪18 :85\27‬‬
‫× ‪@ @kíč‰Øflm@ïčÏ@(a뎋Ð‬‬ ‫‪ @flåíč‰ÛKa@Ýifl‬‬ ‫]‪ [---‬ﺑَ ِﻞ ٱﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﻓِﻲ ﺗ َﻜﺬ ٖ‬
‫ِﻳﺐ‪،‬‬ ‫ۡ‬ ‫ْ‬ ‫ﺑَ ِﻞ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﻓِﻲ ﺗ َ ْﻜﺬِﻳ ٍ‬
‫ﺐ‬ ‫ﻡ‪19 :85\27‬‬
‫‪@ @Á‬‬
‫‪ îčzßş @áèöč aflŠëfl @åčß@ŽéÜKÛaflë‬‬ ‫ٱ¡ ُ ﻣِ ﻦ َﻭ َﺭﺍٓﺋِ ِﻬﻢ ﻣﱡﺤِ ﻴ ۢﻂُ‪.‬‬ ‫َﻭ ﱠ‬ ‫ﻣِﻦ َﻭ َﺭﺍﺋِ ِﻬ ْﻢ ﻣُﺤِ ٌ‬
‫ﻴﻂ‬ ‫}ُ ْ‬ ‫َﻭ ﱠ‬ ‫ﻡ‪20 :85\27‬‬
‫‪@ @‡îčvߪ @æa‹Ó@flìçŽ @Ýfli‬‬ ‫ﺑَ ۡﻞ ﻫ َُﻮ ﻗُ ۡﺮ َء ‪ٞ‬ﺍﻥ ﱠﻣ ِﺠﻴﺪ‪،1 ٞ‬‬ ‫ﺑَ ْﻞ ﻫ َُﻮ ﻗُ ْﺮﺁَ ٌﻥ َﻣ ِﺠﻴﺪ ٌ‬ ‫‪4‬‬
‫ﻡ‪21 :85\27‬‬
‫‪@ @Ã‬‬‫‪č ìÐzŞß@ìÛ@ïčÏ‬‬ ‫ﻓِﻲ ﻟَ ۡﻮﺡ‪ 1‬ﱠﻣ ۡﺤﻔُ ۢ‬
‫ﻮﻅِ ‪.2‬‬ ‫ﻓِﻲ ﻟَ ْﻮﺡٍ َﻣ ْﺤﻔُﻮﻅٍ‬ ‫‪5‬‬
‫ﻡ‪22 :85\27‬‬
‫ٖ‬

‫‪ 95\28‬ﺳﻮﺭﺓ ﺍﻟﺘﻴﻦ‬
‫‪6‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 8‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺎﻥ ﱠ‬ ‫ﺍﻟﺮ ْﺣ َﻤ ِ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪7‬‬

‫‪@ @æ ìŽníŞÛaflë@µnğ Ûaflë‬‬ ‫ﻮﻥ!‬ ‫ٱﻟﺰ ۡﻳﺘ ُ ِ‬ ‫ِﻴﻦ َﻭ ﱠ‬ ‫َﻭٱﻟﺘ ّ ِ‬ ‫ﺍﻟﺰ ْﻳﺘُﻮ ِﻥ‬ ‫ِﻴﻦ َﻭ ﱠ‬ ‫َﻭﺍﻟﺘ ّ ِ‬ ‫ﻡ‪1 :95\28‬‬
‫‪@ @µ‬‬ ‫‪fl äč îčŽ@Šì ëfl‬‬ ‫ﻮﺭ ﺳِﻴﻨِﻴﻦَ ‪ 1‬ﺕ‪!1‬‬ ‫ﻁ ِ‬‫َﻭ ُ‬ ‫ﻮﺭ ﺳِﻴﻨِﻴﻦَ‬ ‫ﻁ ِ‬‫َﻭ ُ‬ ‫ﻡ‪2 :95\28‬‬
‫‪8‬‬

‫‪@ @µ‬‬‫‪ ßč þ a@č‡Ü jfl Ûa@afl‰çfl ëfl‬‬ ‫ﻴﻦ !‬‫ﺕ‪1‬‬ ‫ۡ‬ ‫ۡ‬

‫َﻭ ٰ َﻫﺬَﺍ ٱﻟﺒَﻠَ ِﺪ ٱﻷَﻣِ ِ‬ ‫َﻭ َﻫﺬَﺍ ﺍﻟﺒَﻠَ ِﺪ ْﺍﻷَﻣِ ِ‬
‫ﻴﻦ‬ ‫ْ‬ ‫‪9‬‬
‫ﻡ‪3 :95\28‬‬
‫ۡ‬
‫ﺴ ِﻦ ﺗ َﻘ ِﻮ ٖﻳﻢ ‪.‬‬ ‫ِﻲ ﺃ َ ۡﺣ َ‬‫ﺴﻦَ ﻓ ٓ‬ ‫ٱﻹﻧ ٰ َ‬ ‫ﻟَﻘَ ۡﺪ َﺧﻠَ ۡﻘﻨَﺎ ۡ ِ‬ ‫ﺴﺎﻥَ ﻓِﻲ ﺃَﺣْ َ‬
‫ﺴ ِﻦ ﺗ َ ْﻘ ِﻮ ٍﻳﻢ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﻟَﻘَﺪْ َﺧﻠَ ْﻘﻨَﺎ ْ ِ‬ ‫ﻡ‪4 :95\28‬‬
‫‪@ @áíìÔflm@å‬‬ ‫‪fl yc@ïčÏ@flå‬‬ ‫‚‪fl ã⁄a@bfläÔÜ‬‬ ‫‪fl @‡ÔÛ‬‬ ‫ﻡ‪1‬‬ ‫‪10‬‬

‫ﺳ ِﻔﻠِﻴﻦَ ‪.‬‬ ‫ﺛ ُ ﱠﻢ َﺭﺩَ ۡﺩ ٰﻧَﻪ ُ ﺃ َ ۡﺳﻔَ َﻞ ٰ َ‬ ‫ﺳﺎﻓِﻠِﻴﻦَ‬ ‫َ‬ ‫ﻞ‬‫َ‬ ‫َ‬ ‫ﻔ‬‫ﺳ‬‫ْ‬ ‫ﺛ ُ ﱠﻢ َﺭﺩَﺩْﻧَﺎﻩُ ﺃ َ‬ ‫ﻡ‪5 :95\28‬‬
‫‪@ @µ‬‬
‫Ž ‪fl Üč Ðč‬‬
‫‪fl @flÝÐ Žc@Žéãfl †fl†Š‬‬ ‫‪fl @ŞáqŽ‬‬ ‫‪1‬‬ ‫‪11‬‬

‫‪@áŽèÜ Ï‬‬
‫‪ @čoz‬‬
‫— ‪fl Üč‬‬
‫‪Ş Ûa@(aìÜàč Ç‬‬ ‫‪fl ëfl @(aìŽäßfl a@flåíč‰ÛKa@bKÛg‬‬ ‫ﺼ ِﻠ ٰ َﺤﺖِ‪ ،‬ﻓَﻠَ ُﻬﻢۡ‬ ‫ﻋﻤِ ﻠُﻮﺍْ ٱﻟ ٰ ﱠ‬ ‫ِﺇ ﱠﻻ ٱﻟﱠﺬِﻳﻦَ َءﺍ َﻣﻨُﻮﺍْ َ َ‬
‫ﻭ‬ ‫ﺕ‬
‫ﺼﺎ ِﻟ َﺤﺎ ِ‬ ‫ﻋﻤِ ﻠُﻮﺍ ﺍﻟ ﱠ‬ ‫ِﺇ ﱠﻻ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َ َ َ‬
‫ﻭ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻣ‬ ‫‪12‬‬
‫ﻡ‪6 :95\28‬‬
‫‪@ @æìŽäàflß@ŽË‬‬ ‫‪ @ć‹uc‬‬ ‫ﻮﻥﺕ‪.1‬‬ ‫ﺃ َ ۡﺟ ٌﺮ ﻏ َۡﻴ ُﺮ َﻣﻤۡ ﻨُ ٖ‬ ‫ﻮﻥ‬ ‫ُ‬
‫ﻏﻴ ُْﺮ َﻣ ْﻤ ٍ‬
‫ﻨ‬ ‫ﺟْﺮ َ‬ ‫ﻓَﻠَ ُﻬ ْﻢ ﺃ َ ٌ‬
‫‪@ @å íğ‡Ûbči@Ž‡Èfli@ÙiŽ ‰‬‬ ‫‪ğ Ø‬‬ ‫‪ íŽ @bflàÏ‬‬
‫‬ ‫ِﻳﻦ؟‬
‫ِ ِ‬ ‫ّ‬ ‫ﺪ‬‫ﭑﻟ‬ ‫ﺑ‬ ‫ﺕ‪2‬‬
‫]‪[...‬‬ ‫ُ‬ ‫ﺪ‬ ‫ﻌۡ‬ ‫ﻓَ َﻤﺎ‪ 1‬ﻳُ َﻜ ِﺬّﺑُﻚَ ﺕ‪َ 1‬ﺑ‬ ‫ﻓَ َﻤﺎ ﻳُ َﻜ ِﺬ ّﺑُﻚَ َ ْ ِ ِ‬
‫ِﻳﻦ‬ ‫ّ‬ ‫ﺪ‬ ‫ﺎﻟ‬ ‫ﺑ‬ ‫ُ‬ ‫ﺪ‬ ‫ﻌ‬ ‫ﺑ‬ ‫‪13‬‬
‫ﻡ‪7 :95\28‬‬
‫‪@ @µ‬‬‫‪fl àč Ø‬‬
‫¨ ‪č‬‬ ‫‪ a@áØ‬‬ ‫‪ ydič @ŽéÜK Ûa@fl÷îÛc‬‬ ‫ٱ¡ ُ ﺑِﺄَﺣۡ ﻜ َِﻢ ۡٱﻟ ٰ َﺤ ِﻜ ِﻤﻴﻦَ ﻥ‪1‬ﺕ‪1‬؟‬ ‫ﺲ ﱠ‬ ‫ﺃَﻟَ ۡﻴ َ‬ ‫} ُ ﺑِﺄَﺣْ ﻜ َِﻢ ْﺍﻟ َﺤﺎﻛِﻤِ ﻴﻦَ‬ ‫ْﺲ ﱠ‬ ‫ﺃَﻟَﻴ َ‬
‫‪14‬‬
‫ﻡ‪8 :95\28‬‬

‫‪ 106\29‬ﺳﻮﺭﺓ ﻗﺮﻳﺶ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 4‬ﻣﻜﻴﺔ‬
‫‪15‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬
‫¼‪Ş Ûa@å‬‬
‫‹ ‬‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣۡ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑﺴۡ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬
‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪16‬‬

‫”@ @‬
‫‪_ ífl‹Ó‬‬ ‫‪ @čÑÜ íhÛč‬‬ ‫]‪[...‬ﺕ‪ِ ِ 1‬ﻹﻳ ٰﻠَﻒِ ‪ 1‬ﻗُ َﺮ ۡﻳ ٍﺶ‪3 2‬ﺕ‪2‬ﺱ‪،1‬‬ ‫ﻳﻼﻑِ ﻗُ َﺮﻳ ٍْﺶ‬ ‫ِ ِﻹ َ‬ ‫‪17‬‬
‫ﻡ‪1 :106\29‬‬

‫ﺉ ]ﺍﻟﺨﻠﻖ[ َﻭﻳُﻌِﻴﺪُ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/uEupCJ‬‬ ‫‪ (1‬ﻳَ ْﺒﺪَﺃ ُ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺇِﻧﱠﻪُ ﻫ َُﻮ ﻳُ ْﺒ ِﺪ ُ‬ ‫‪1‬‬

‫‪ (1‬ﺫﻱ ‪ْ (2‬ﺍﻟ َﻤ ِﺠﻴﺪِ‪.‬‬ ‫‪2‬‬

‫ﻋ ْﻮﻥ َﻭﺛ َ ُﻤﻮﺩ‪ .‬ﻭﻗﺪ ﺑﺮﺭ ﺍﻟﺠﻼﻟﻴﻦ ﻫﺬﺍ ﺍﻟﺨﻄﺄ‪ :‬ﻭﺍﺳﺘﻐﻨﻰ ﺑﺬﻛﺮ ﻓﺮﻋﻮﻥ ﻋﻦ ﺃﺗﺒﺎﻋﻪ )ﺍﻟﺠﻼﻟﻴﻦ‬ ‫ِﻳﺚ ُﺟﻨُﻮ ِﺩ ﻓِﺮْ َ‬ ‫ﺕ‪ (1‬ﻛﺎﻥ ﻳﺠﺐ ﺍﻥ ﻳﻘﻮﻝ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﻼﺣﻘﺔ‪َ :‬ﻫﻞْ ﺃَﺗَﺎﻙَ َﺣﺪ ُ‬ ‫‪3‬‬

‫‪.(http://goo.gl/znchb8‬‬
‫‪ (1‬ﻗُﺮْ ﺁ َ ُﻥ َﻣ ِﺠﻴﺪٍ‪.‬‬ ‫‪4‬‬
‫‪ (1‬ﻟُ ْﻮﺡٍ ‪َ (2‬ﻣ ْﺤﻔُﻮ ٌ‬
‫ﻅ‪.‬‬ ‫‪5‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪6‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪7‬‬

‫ﺳﻴﻨَﺎء‪ِ ،‬ﺳﻨِﻴﻦَ ♦ ﺕ‪ (1‬ﺍﻟﻄﻮﺭ‪ :‬ﺍﻟﺠﺒﻞ‪ .‬ﺧﻄﺄ‪ :‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺻﻴﻐﺔ ﺍﻟﺠﻤﻊ ﻹﺳﻢ ﺍﻟﻌﻠﻢ ﺳﻴﻨﺎء ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺴﺠﻊ‪ .‬ﻭﻣﻦ ﺍﻟﺨﻄﺄ ﺗﻐﻴﻴﺮ ﺇﺳﻢ ﺍﻟﻌﻠﻢ‪.‬‬ ‫ﺳﻴﻨِﻴﻦَ ‪ ،‬ﺳِﻴﻨَﺎء‪َ ،‬‬ ‫‪َ (1‬‬ ‫‪8‬‬

‫ﻣِﻴﻦ‪ :‬ﻓﺎﻁﻤﺔ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ .(186‬ﻭﻳﺬﻛﺮ ﺍﻟﻘﻤﻲ ‪:‬ﺍﻟﺘﻴﻦ ﺭﺳﻮﻝ ﷲ‬ ‫ﻮﺭ ﺳِﻴﻨِﻴﻦَ ‪ :‬ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪َ ،‬ﻭ َﻫﺬَﺍ ْﺍﻟ َﺒﻠَ ِﺪ ْﺍﻷ َ ِ‬ ‫ﻁ ِ‬ ‫ﻮﻥ‪ :‬ﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ‪َ ،‬ﻭ ُ‬ ‫ﺍﻟﺰ ْﻳﺘ ُ ِ‬
‫ِﻴﻦ َﻭ ﱠ‬ ‫ﺕ‪ 1‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ ﻟﻶﻳﺎﺕ ‪َ :3-1‬ﻭﺍﻟﺘ ّ ِ‬
‫‪9‬‬

‫ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺍﻟﺰﻳﺘﻮﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻁﻮﺭ ﺳﻴﻨﻴﻦ ﺍﻟﺤﺴﻦ ﻭﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺒﻠﺪ ﺍﻷﻣﻴﻦ ﺍﻷﺋﻤﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ )‪.(http://goo.gl/qGJA5a‬‬
‫ﻡ‪ (1‬ﻳﺮﻯ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻤﺒﻌﺜﺮﺓ ﺍﻟﺘﻲ ﺗﺘﻜﻠﻢ ﻋﻦ ﻛﻤﺎﻝ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻣﺴﺘﻮﺣﺎﺓ ﻣﻦ ﻫﺮﻣﺲ ﻁﺮﻳﺴﻤﻴﺠﻴﺴﻄﻴﺲ )ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ ‪.(90-89‬‬ ‫‪10‬‬

‫‪ (1‬ﺍﻟﺴﱠﺎﻓِﻠِﻴ َﻦ‪.‬‬ ‫‪11‬‬

‫ﺕ‪ (1‬ﻣﻤﻨﻮﻥ‪ :‬ﻣﻨﻘﻮﺹ‪ ،‬ﻣﺤﺴﻮﺏ‪ .‬ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻓﻠﻬﻢ ﺃﺟﺮ ﻏﻴﺮ ﻣﻘﻄﻮﻉ ﻋﻨﻬﻢ ﻭﻻ ﻣﻤﻨﻮﻥ ﺑﻪ ﻋﻠﻴﻬﻢ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/1n1PdC‬‬ ‫‪12‬‬

‫ﺴﺎﻥَ « ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﻳُ َﻜ ِﺬّﺑُﻚَ «‪ .‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَ َﻤﺎ ﻳُ َﻜ ِﺬّﺑُﻚَ ﺑَ ْﻌﺪُ ]ﺗﺒﻴﱡﻦ ﺍﻟﺤﻖ[‬ ‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻓﻤﻦ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (186‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ 4‬ﻣﻦ ﺍﻟﻐﺎﺋﺐ » ْ ِ‬
‫ﺍﻹ ْﻧ َ‬ ‫‪13‬‬

‫ِﻳﻦ )‪ ،(46 :74\4‬ﺍﻟﱠﺬِﻳ َﻦ ﻳُ َﻜ ِﺬّﺑُﻮ َﻥ ِﺑﻴَ ْﻮ ِﻡ ﺍﻟﺪّ ِ‬

‫ِﻳﻦ‬ ‫ِﻳﻦ‪ ،‬ﺃﺳﻮﺓ ﺑﺎﻵﻳﺎﺕ َﻭ ُﻛﻨﱠﺎ ﻧُ َﻜﺬِّﺏُ ﺑِﻴَ ْﻮ ِﻡ ﺍﻟﺪّ ِ‬ ‫ِﻳﻦ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،30‬ﺹ ‪ ،(http://goo.gl/8yN0rZ 431‬ﺃﻭ‪ :‬ﻓَ َﻤﺎ ﻳُ َﻜ ِﺬّﺑُﻚَ ﺑَ ْﻌﺪُ ]ﺑﻴﻮﻡ[ ﺍﻟﺪّ ِ‬ ‫ﺑِﺎﻟﺪّ ِ‬
‫ِﻳﻦ )‪.(26 :70\79‬‬ ‫)‪َ ،(11 :83\86‬ﻭﺍﻟﱠﺬِﻳ َﻦ ﻳُ َ‬
‫ﺼ ِﺪّﻗُﻮﻥَ ﺑِﻴَ ْﻮ ِﻡ ﺍﻟﺪّ ِ‬
‫‹ُ« ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬ ‫ْﺲ ﱠ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ‪ 4‬ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » َﺧﻠَ ْﻘﻨَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﺃَﻟَﻴ َ‬ ‫‪14‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪15‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪16‬‬

‫ْﺶ ‪ (3‬ﻭﻳﻞ ﺃ ّﻣﻜﻢ ﻗﺮﻳﺶ ♦ ﺱ‪ (1‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﻗﺮﻳﺶ‪ ،‬ﻷﻧﻪ ﻛﺎﻥ ﻣﻌﺎﺷﻬﻢ ﻣﻦ ﺍﻟﺮﺣﻠﺘﻴﻦ‪:‬‬ ‫ﻒ ‪ -‬ﻗُ َﺮﻳ ُ‬ ‫ﻒ‪ِ ،‬ﻟﺘ َﺄْﻟَ ْ‬ ‫ﻒ‪ ،‬ﻟَﺘ َﺄْﻟَ ْ‬
‫ﻳﺌﻼﻑِ ‪َ (2‬ﻟﻴَﺄْﻟَ ْ‬‫ِﻴﻼﻑِ ‪ِ ِ ،‬ﻹ ْﻟﻒِ ‪ِ ِ ،‬ﻹ َ‬ ‫ﺇﻻﻑ‪ ،‬ﻟ َ‬‫ُ‬ ‫ﺋﻼﻑِ ‪،‬‬ ‫‪ِ (1‬ﻹ َﻻﻑِ ‪ِ ،‬ﻹ َ‬ ‫‪17‬‬

‫ﺭﺣﻠﺔ ﻓﻲ ﺍﻟﺸﺘﺎء ﺇﻟﻰ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺭﺣﻠﺔ ﻓﻲ ﺍﻟﺼﻴﻒ ﺇﻟﻰ ﺍﻟﺸﺎﻡ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺤﻤﻠﻮﻥ ﻣﻦ ﻣﻜﺔ ﺍﻻﺩﻡ ﻭﺍﻟﻠﺐ‪ ،‬ﻭﻣﺎ ﻳﻘﻊ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺒﺤﺮ ﻣﻦ ﺍﻟﻔﻠﻔﻞ ﻭﻏﻴﺮﻩ‪ ،‬ﻓﻴﺸﺘﺮﻭﻥ ﺑﺎﻟﺸﺎﻡ ﺍﻟﺜﻴﺎﺏ ﻭﺍﻟﺪﺭﻣﻚ‬
‫ﻭﺍﻟﺤﺒﻮﺏ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺘﺄﻟﻔﻮﻥ ﻓﻲ ﻁﺮﻳﻘﻬﻢ ﻭﻳﺜﺒﺘﻮﻥ ﻓﻲ ﺍﻟﺨﺮﻭﺝ ﻓﻲ ﻛﻞ ﺧﺮﺟﺔ ﺭﺋﻴﺴًﺎ ﻣﻦ ﺭﺅﺳﺎء ﻗﺮﻳﺶ‪ ،‬ﻭﻛﺎﻥ ﻣﻌﺎﺷﻬﻢ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﻠﻤﺎ ﺑﻌﺚ ﷲ ﺭﺳﻮﻟﻪ ﺍﺳﺘﻐﻨﻮﺍ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻻﻥ ﺍﻟﻨﺎﺱ ﻭﻓﺪﻭﺍ‬
‫ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻭﺣﺠﻮﺍ ﺇﻟﻰ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﻘﺎﻝ ﷲ‪) :‬ﻓﻠﻴﻌﺒﺪﻭﺍ ﺭﺏ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺃﻁﻌﻤﻬﻢ ﻣﻦ ﺟﻮﻉ( ﻓﻼ ﻳﺤﺘﺎﺟﻮﻥ ﺃﻥ ﻳﺬﻫﺒﻮﺍ ﺇﻟﻰ ﺍﻟﺸﺎﻡ )ﻭءﺍﻣﻨﻬﻢ ﻣﻦ ﺧﻮﻑ( ﻳﻌﻨﻲ ﺧﻮﻑ ﺍﻟﻄﺮﻳﻖ ♦ ﺕ‪ (1‬ﻧﺺ‬
‫ﺍﻳﻼﻑِ ﻗُ َﺮﻳْﺶ‪ :‬ﺣﺒﻬﻢ ﻭﺍﻋﺘﻴﺎﺩﻫﻢ‪ .‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻤﺮﺓ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺘﻲ ﻳﺬﻛﺮ‬ ‫ﻳﻼﻑِ ﻗُ َﺮﻳ ٍْﺶ )ﺍﻟﺤﻠﺒﻲ ‪ (http://goo.gl/Q9VMy7‬ﺕ‪َ (2‬‬ ‫ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻓﻌﻠﻨﺎ ﺫﻟﻚ‪ ،‬ﺃﻭ‪ :‬ﺍ ْﻋ َﺠﺒﻮﺍ‪ ،‬ﺃﻭ‪ :‬ﻓ َْﻠﻴَﻌْﺒﺪﻭﻩ[ ِ ِﻹ َ‬
‫ﻗﺮﺵ ﺑﻤﻌﻨﻰ ﺳﻘﻒ \ ﺭﺃﺱ‪ .‬ﻭﻛﺎﻥ ﻳﺪﻋﻰ ﺑﻪ ﺭﺍﻋﻲ ﺍﻟﻤﻮﺍﺷﻲ ﺃﻭ ﺭﺋﻴﺲ ﺍﻟﻘﺒﻴﻠﺔ‪ .‬ﻭﺗﺬﻛﺮ ﺳﻴﺮﺓ ﺇﺑﻦ ﻫﺸﺎﻡ ﻣﻌﻨﻴﻴﻦ ﻟﻜﻠﻤﺔ‬ ‫ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ ﻗﺮﻳﺶ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﺳﺮﻳﺎﻧﻲ ﻣﻦ ﻛﻠﻤﺔ َ‬
‫‪97‬‬
 ‫‪@ @Ñ‬‬ ‫“‪č Ûaflë@bfln‬‬ ‫‪ğ Ûa@òÜ yŠ@áèÐč Û g‬‬ ‫ﺸﺘَﺎ ٓ ِء َﻭٱﻟﺼ ۡﱠﻴﻒِ ﻡ‪،1‬‬ ‫ﺇۦِ ٰﻟَ ِﻔ ِﻬﻢۡ ‪[...] 1‬ﺕ‪ِ 1‬ﺭ ۡﺣﻠَﺔَ‪ 2‬ٱﻟ ِ ّ‬ ‫ﺼﻴْﻒِ‬ ‫ﺸﺘَﺎءِ َﻭﺍﻟ ﱠ‬ ‫ﻳﻼﻓِ ِﻬ ْﻢ ِﺭ ْﺣﻠَﺔَ ﺍﻟ ِ ّ‬
‫ﺇِ َ‬ ‫‪1‬‬
‫ﻡ‪2 :106\29‬‬
‫‪@ @o‬‬‫‪č îfljÛa@afl‰çfl @ŞlŠ‬‬‫‪fl @(a뎇jŽ ÈflîÜÏ‬‬ ‫ﻓَ ۡﻠ َﻴﻌۡ ﺒُﺪ ُﻭﺍْ َﺭﺏﱠ ٰ َﻫﺬَﺍ ۡٱﻟ َﺒ ۡﻴﺖِ‪،‬‬ ‫ﺖ‬‫ﻓَ ْﻠ َﻴ ْﻌﺒُﺪ ُﻭﺍ َﺭﺏﱠ َﻫﺬَﺍ ْﺍﻟ َﺒ ْﻴ ِ‬ ‫ﻡ‪3 :106\29‬‬
‫ﻮﻉ َﻭ َءﺍ َﻣﻨَ ُﻬﻢ ّﻣ ِۡﻦ‬ ‫ٱﻟﱠﺬ َ ۡ‬ ‫ﻁ َﻌ َﻤ ُﻬ ْﻢ ﻣِ ْﻦ ُﺟﻮﻉٍ َﻭﺁ َ َﻣﻨَ ُﻬ ْﻢ ْ‬ ‫ﺍﻟﱠﺬِﻱ ﺃ َ ْ‬
‫‪@åğß@áŽèäfl ßfl aflë@ÊìŽu@åğß@áŽèàfl È‬‬
‫‪fl  c@ðč‰ÛKa‬‬ ‫ِﻱ ﺃﻁ َﻌ َﻤ ُﻬﻢ ِ ّﻣﻦ ُﺟ ٖ‬ ‫ٓ‬ ‫ﻣِﻦ‬ ‫ﻡ‪4 :106\29‬‬
‫‪@ @Ò‬‬
‫‚‪č ìfl‬‬ ‫ﺧ َۡﻮﻑِۢ ‪.‬‬ ‫ﺧ َْﻮﻑٍ‬

‫‪ 101\30‬ﺳﻮﺭﺓ ﺍﻟﻘﺎﺭﻋﺔ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 11‬ﻣﻜﻴﺔ‬
‫‪2‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺎﻥ ﱠ‬ ‫ﺍﻟﺮ ْﺣ َﻤ ِ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪3‬‬

‫‪@ @òÇ‬‬ ‫‪flŠ‬‬ ‫‪ bÔÛa‬‬ ‫ﻋﺔُ‪1‬ﺕ‪.1‬‬ ‫ۡٱﻟﻘَ ِ‬

‫ﺎﺭ َ‬ ‫ﻋﺔ ُ‬
‫ﺎﺭ َ‬ ‫ْﺍﻟﻘَ ِ‬ ‫ﻡ‪1 :101\30‬‬
‫‪4‬‬

‫َﻣﺎ ۡٱﻟﻘَ ِ‬ ‫ْ‬

‫ُ‪1‬‬ ‫ﻋﺔ ُ‬
‫‪@ @òÇ‬‬
‫‪flŠ‬‬ ‫‪ bÔÛa@bflß‬‬ ‫ﻋﺔ ؟‬ ‫ﺎﺭ َ‬ ‫َﻣﺎ ِ َ‬
‫ﺎﺭ‬ ‫َ‬ ‫ﻘ‬ ‫ﺍﻟ‬ ‫‪5‬‬
‫ﻡ‪2 :101\30‬‬
‫َﻭ َﻣﺎ ٓ ﺃ َ ۡﺩ َﺭﯨٰ ﻚَ َﻣﺎ ۡٱﻟﻘَ ِ‬ ‫ْ‬ ‫َﻭ َﻣﺎ ﺃَﺩ َْﺭﺍﻙَ َ‬
‫ُ‪1‬‬ ‫ﻋﺔ ُ‬
‫‪@ @òÇ‬‬
‫‪flŠ‬‬ ‫‪ bÔÛa@bflß@ÙíflŠ†c@bflßëfl‬‬ ‫ﻋﺔ ؟‬ ‫ﺎﺭ َ‬ ‫ِ َ‬ ‫ﺎﺭ‬ ‫َ‬ ‫ﻘ‬‫ﺍﻟ‬ ‫ﺎ‬ ‫ﻣ‬ ‫‪6‬‬
‫ﻡ‪3 :101\30‬‬
‫‪@ @t‬‬
‫•@‪č ìŽrj¾a‬‬
‫‪ afl‹Ð Ûb×@Ž‘bŞäÛa@ŽæìØífl @flâìflí‬‬ ‫ﺙ ‪،‬‬
‫ﺕ‪1‬‬ ‫ُ‬ ‫ۡ‬ ‫ۡ‬
‫ﺍﺵ ٱﻟ َﻤﺒﺜﻮ ِ‬ ‫ۡ‬
‫ﺎﺱ ﻛَﭑﻟﻔ ََﺮ ِ‬ ‫ﻳَ ۡﻮ َﻡ ﻳَ ُﻜﻮ ُﻥ ٱﻟﻨﱠ ُ‬
‫‪1‬‬
‫ﺙ‬ ‫ُ‬ ‫ْ‬
‫ﺍﺵ ﺍﻟ َﻤ ْﺒﺜﻮ ِ‬ ‫ﺎﺱ ﻛَﺎﻟﻔ ََﺮ ِ‬ ‫ْ‬ ‫ﻳَ ْﻮ َﻡ ﻳَ ُﻜﻮ ُﻥ ﺍﻟﻨ ُ‬
‫ﱠ‬ ‫‪7‬‬
‫ﻡ‪4 :101\30‬‬
‫ﻮﺵﺕ‪.1‬‬‫َﻭﺗ َ ُﻜﻮ ُﻥ ۡٱﻟ ِﺠﺒَﺎ ُﻝ ﻛ َۡﭑﻟﻌِﻬۡ ِﻦ ۡٱﻟ َﻤﻨﻔُ ِ‬ ‫ﻮﺵ‬‫َﻭﺗ َ ُﻜﻮ ُﻥ ْﺍﻟ ِﺠﺒَﺎ ُﻝ ﻛَﺎﻟ ِﻌ ْﻬ ِﻦ ﺍﻟ َﻤﻨﻔ ِ‬
‫ُ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ﻡ‪5 :101\30‬‬
‫•@ @‬
‫§‪ ìÐä¾a@åèčÈÛb×@ŽÞbflj‬‬ ‫‪č a@ŽæìØmfl ëfl‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪8‬‬

‫‪@ @éŽäŽ íŒìflßfl @oÜÔ‬‬ ‫‪ qfl @åflß@bŞßdÏ‬‬‫‬ ‫ﻓَﺄ َ ﱠﻣﺎ َﻣﻦ ﺛﻘﻠﺖ َﻣ ٰ َﻮ ِﺯﻳﻨُ ۥﻪ ُ ‪،‬‬
‫ﻡ‪1‬‬ ‫ۡ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ﺍﺯﻳﻨُﻪ ُ‬ ‫ﺖ َﻣ َﻮ ِ‬ ‫ﻓَﺄ َ ﱠﻣﺎ َﻣ ْﻦ ﺛَﻘُﻠَ ْ‬ ‫‪9‬‬
‫ﻡ‪6 :101\30‬‬
‫ﺍﺿﻴَ ٖﺔ ‪.‬‬ ‫ﻓَ ُﻬ َﻮ ﻓِﻲ ﻋِﻴﺸ َٖﺔ ﱠﺭ ِ‬ ‫ﺍﺿﻴَ ٍﺔ‬ ‫ﺸ ٍﺔ َﺭ ِ‬ ‫ﻓَ ُﻬ َﻮ ﻓِﻲ ﻋِﻴ َ‬ ‫ﻡ‪7 :101\30‬‬
‫‪@ @òflîš‬‬ ‫‪č aŞŠ@òfl“îčÇ@ïčÏ@flìèŽÏ‬‬ ‫‬ ‫‪1‬ﺕ‪1‬‬ ‫‪10‬‬

‫‚‪@ @éŽäŽ íŒìfl ßfl @oKÐ‬‬ ‫‪fl @åflß@bŞßc ëfl‬‬ ‫َﻭﺃ َ ﱠﻣﺎ َﻣ ۡﻦ َﺧﻔﱠ ۡﺖ َﻣ ٰ َﻮ ِﺯﻳﻨُ ۥﻪ ُﻡ‪،1‬‬ ‫ﺍﺯﻳﻨُﻪُ‬ ‫ﺖ َﻣ َﻮ ِ‬ ‫َﻭﺃ َ ﱠﻣﺎ َﻣ ْﻦ َﺧﻔﱠ ْ‬ ‫‪11‬‬
‫ﻡ‪8 :101\30‬‬
‫‪@ @òflíë bflç@Žéßş dÏ‬‬
‫‬ ‫ﻓَﺄ ُ ﱡﻣ ۥﻪ ُ‪ 1‬ﻫَﺎ ِﻭﻳَ ‪ٞ‬ﺔﺕ‪.1‬‬ ‫ﻓَﺄ ُ ﱡﻣﻪ ُ ﻫَﺎ ِﻭﻳَﺔ ٌ‬ ‫‪12‬‬
‫ﻡ‪9 :101\30‬‬

‫ﻗﺮﻳﺶ‪ :‬ﺍﻟﻤﻌﻨﻰ ﺍﻷﻭﻝ‪» :‬ﺳﻤﻴﺖ ﻗﺮﻳﺶ ﻗﺮﻳﺸﺎ ﻣﻦ ﺍﻟﺘﻘﺮﺵ ﻭﺍﻟﺘﻘﺮﺵ‪ :‬ﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻻﻛﺘﺴﺎﺏ« ﻭﺍﻟﻤﻌﻨﻰ ﺍﻟﺜﺎﻧﻲ‪» :‬ﺳﻤﻴﺖ ﻗﺮﻳﺶ ﻗﺮﻳﺸﺎ ﻟﺘﺠﻤﻌﻬﺎ ﺑﻌﺪ ﺗﻔﺮﻗﻬﺎ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﺘﺠﻤﻊ ﺍﻟﺘﻘﺮﺵ«‬ ‫َ‬
‫ﻗﺮﻳﺶ ﺗﺠﻤﻊ ﻟﺸﺘﺎﺕ ﻗﺒﺎﺋﻞ ﻣﺒﻌﺜﺮﺓ ﻓﻲ ﺷﻌﺎﺏ ﻣﻜﺔ ﻭﺑﻄﺎﺣﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺇﺳ ًﻤﺎ ﻟﻘﺒﻴﻠﺔ ﻭﺍﺣﺪﺓ )ﺍﻟﺤﺮﻳﺮﻱ‪ :‬ﻗﺲ ﻭﻧﺒﻲ‪ ،‬ﺹ ‪.(13‬‬ ‫)‪ .(http://goo.gl/62BX0c‬ﻭﻭﻓﻘًﺎ ﻟﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻷﺧﻴﺮ ﺗﻜﻮﻥ َ‬
‫ﻳﺶ ﺩﺍﺑﺔٌ ﻓﻲ ﺍﻟﺒﺤﺮ ﻻ ﺗﺪَﻉ ﺩﺍﺑﺔً ﺇِﻻ ﺃَﻛﻠﺘﻬﺎ ﻓﺠﻤﻴﻊ ﺍﻟﺪﻭﺍﺏ ﺗﺨﺎﻓُﻬﺎ« )‪.(http://goo.gl/SjiTz7‬‬ ‫ﻭﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺘﻲ ﻳﻌﻄﻴﻬﺎ ﻗﺎﻣﻮﺱ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪» :‬ﻗُ َﺮ ٌ‬
‫ﺼﻴْﻒِ ‪.‬‬
‫ﺸﺘَﺎ ِء َﻭﺍﻟ ﱠ‬‫ﻳﻼﻓِ ِﻬ ْﻢ ]ﻷﺟﻞ[ ِﺭﺣْ ﻠَﺔَ ﺍﻟ ِ ّ‬‫ﻳﻼﻓِ ِﻬ ْﻢ ‪ُ (2‬ﺭﺣْ ﻠَﺔَ ♦ ﻡ‪ (1‬ﻗﺎﻝ ﺃﺑﻦ ﺍﻟﺰﺑﻌﺮﻱ‪ :‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺇِ َ‬ ‫ﺋﻼﻓِ ِﻬ ْﻢ‪ ،‬ﺇِﺇِ َ‬‫‪ (1‬ﺇِ َﻻﻓِ ِﻬ ْﻢ‪ ،‬ﺇِ ْﻟ ِﻔ ِﻬ ْﻢ‪ِ ،‬ﺇ ْﻟﻔَ ُﻬ ْﻢ‪ ،‬ﺇِ َ‬ ‫‪1‬‬

‫ﻋﻤﺮﻭ ﺍﻟﺬﻱ ﻫﺸﻢ ﺍﻟﺜﺮﻳﺪ ﻟﻘﻮﻣﻪ ﻗﻮﻡ ﺑﻤﻜﺔ ﻣﺴﻨﺘﻴﻦ ﻋﺠﺎﻑ‪.‬‬

‫ﺳﻨﺖ ﺇﻟﻴﻪ ﺍﻟﺮﺣﻠﺘﺎﻥ ﻛﻼﻫﻤﺎ ﺳﻔﺮ ﺍﻟﺸﺘﺎء ﻭﺭﺣﻠﺔ ﺍﻷﺻﻴﺎﻑ )ﺑﻠﻮﻍ ﺍﻷﺭﺏ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺮﺏ ﻟﻸﻟﻮﺳﻲ ﺑﺎﺏ ﻧﺒﺬﺓ ﻣﻤﺎ ﻭﺭﺩ ﻓﻲ ﻓﻀﻞ ﻣﻜﺔ ﻭﺫﻛﺮ ﺷﻲء ﻣﻦ ﺣﺎﻝ ﺭﺅﺳﺎﺋﻬﺎ ﻭﺃﺷﺮﺍﻓﻬﺎ‪ ،‬ﻣﺬﻛﻮﺭ‬
‫ﻓﻲ ﻣﺘﻮﻟﻲ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ(‪.‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪2‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪3‬‬

‫َﺎﺭ َﻋﺔ‪ :‬ﺍﻟﻘﺎﺭﻋﺔ‪ :‬ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻷﻧﻬﺎ ﺗﻘﺮﻉ ﻗﻠﻮﺏ ﺍﻟﺨﻼﺋﻖ ﺑﺄﻫﻮﺍﻟﻬﺎ‪ .‬ﻭﺍﻟﻘﺎﺭﻋﺔ‪ :‬ﺍﻟﺪﺍﻫﻴﺔ ﻭﺍﻟﻨﻜﺒﺔ ﺍﻟﻤﻬﻠﻜﺔ‪.‬‬ ‫‪ (1‬ﺍﻟﻘﺎﺭﻋﺔَ ♦ ﺕ‪ْ (1‬ﺍﻟﻘ ِ‬ ‫‪4‬‬

‫‪ (1‬ﺍﻟﻘﺎﺭﻋﺔَ‪.‬‬ ‫‪5‬‬

‫‪ (1‬ﺍﻟﻘﺎﺭﻋﺔَ‪.‬‬ ‫‪6‬‬

‫ﺙ َﻛﺄَﻧﱠ ُﻬ ْﻢ َﺟ َﺮﺍﺩٌ ُﻣ ْﻨﺘَﺸ ٌِﺮ«‪ .‬ﻭﻗﺪ‬

‫ﺎﺭﻫُ ْﻢ َﻳ ْﺨ ُﺮﺟُﻮﻥَ ِﻣﻦَ ْﺍﻷَﺟْ ﺪَﺍ ِ‬ ‫ﺼ ُ‬‫َ‬ ‫ﺑ‬‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬‫ﻌ‬
‫ً‬ ‫ﱠ‬
‫ﺸ‬ ‫ُ‬
‫ﺧ‬ ‫»‬ ‫ﺗﻘﻮﻝ‪:‬‬ ‫‪7‬‬ ‫‪:‬‬ ‫‪54‬‬ ‫\‬ ‫‪37‬‬ ‫ﺍﻵﻳﺔ‬ ‫ﺗﻘﻮﻝ‬ ‫ﺑﻴﻨﻤﺎ‬ ‫«‬ ‫ﺙ‬‫ِ‬ ‫ﻮ‬‫ُ‬ ‫ﺜ‬‫ﺒ‬‫ْ‬ ‫ﻤ‬
‫َ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺍﺵ‬
‫ِ‬ ‫َﺮ‬
‫َ‬ ‫ﻔ‬ ‫ْ‬
‫َﺎﻟ‬
‫ﻛ‬ ‫ﺎﺱ‬
‫ُ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻥ‬‫ُ‬ ‫ﻮ‬ ‫ُ‬
‫ﻜ‬ ‫ﻳ‬
‫َ‬ ‫ﻡ‬
‫َ‬ ‫ﻮ‬‫ْ‬ ‫ﻳ‬
‫َ‬ ‫»‬ ‫‪4‬‬ ‫‪:‬‬ ‫‪101‬‬ ‫\‬ ‫‪30‬‬ ‫ﺍﻵﻳﺔ‬ ‫ﺗﻘﻮﻝ‬ ‫(‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪ (1‬ﻳَ ْﻮ ُﻡ ♦‬ ‫‪7‬‬

‫ﺙ ﻛﻐﻮﻏﺎء ﺍﻟﺠﺮﺍﺩ ﺍﻟﻤﻨﺘﺸﺮ ﻳﻤﻮﺝ ﺑﻌﻀﻬﻢ ﻓﻲ ﺑﻌﺾ ﻟﻠﺤﻴﺮﺓ ﺇﻟﻰ ﺃﻥ ﻳُ ْﺪ َﻋ ْﻮﺍ ﻟﻠﺤﺴﺎﺏ‬ ‫ﺍﺵ ْٱﻟ َﻤ ْﺒﺜُﻮ ِ‬
‫ﺎﺱ ﻛ َْﭑﻟﻔ ََﺮ ِ‬
‫ﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ‪ :‬ﻳَ ْﻮ َﻡ ﻧﺎﺻﺒﺔ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺎﺭﻋﺔ‪ ،‬ﺃﻱ ﺗﻘﺮﻉ ﻳَ ُﻜﻮ ُﻥ ٱﻟﻨﱠ ُ‬
‫)‪ .(http://goo.gl/xhJrML‬ﻭﻓﺴﺮﻫﺎ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ‪ :‬ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺱ ﻓﻲ ﻛﺜﺮﺗﻬﻢ ﻭﺗﻔﺮﻗﻬﻢ ﻭﺣﺮﻛﺘﻬﻢ ﻛﺎﻟﻔﺮﺍﺵ ﺍﻟﻤﻨﺘﺸﺮ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺴﺎﻗﻂ ﻓﻲ ﺍﻟﻨﺎﺭ‬
‫)‪.(http://goo.gl/vun0x7‬‬
‫‪َ (1‬ﻭﻳَ ُﻜﻮ ُﻥ ‪ (2‬ﻛﺎﻟﺼﻮﻑ ♦ ﺕ‪ (1‬ﻛﺎﻟﺼﻮﻑ ﺍﻟﻤﻨﺘﺸﺮ‪.‬‬ ‫‪8‬‬

‫ﻡ‪ (1‬ﺟﺎءﺕ ﻓﻜﺮﺓ ﺍﻥ ﷲ ﻳﺰﻥ ﺃﻋﻤﺎﻝ ﺍﻟﺒﺸﺮ ﻓﻲ ﻋﺪﺓ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻧﺠﺪ ﻫﺬﻩ ﺍﻟﻔﻜﺮﺓ ﻓﻲ ﻛﺘﺎﺏ ﻋﻬﺪ ﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﻓﻘﺪ ﻭﺭﺩ ﻓﻴﻪ ﺃﻧﻪ ﻟﻤﺎ ﺷﺮﻉ ﻣﻼﻙ ﺍﻟﻤﻮﺕ ﺑﺄﻣﺮ ﷲ ﻓﻲ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺭﻭﺡ‬ ‫‪9‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻁﻠﺐ ﻣﻨﻪ ﺧﻠﻴﻞ ﷲ ﺃﻥ ﻳﻌﺎﻳﻦ ﻏﺮﺍﺋﺐ ﺍﻟﺴﻤﺎء ﻭﺍﻷﺭﺽ ﻗﺒﻞ ﺃﻥ ﻳﻤﻮﺕ‪ .‬ﻓﻠﻤﺎ ﺃُﺫِﻥ ﻟﻪ ﻋﺮﺝ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﻭﺷﺎﻫﺪ ﻛﻞ ﺷﻲء‪ ،‬ﻭﺑﻌﺪ ﻫﻨﻴﺔ ﺩﺧﻞ ﺍﻟﺴﻤﺎء ﺍﻟﺜﺎﻧﻴﺔ ﻭﻧﻈﺮ ﺍﻟﻤﻴﺰﺍﻥ ﻳﺰﻥ ﻓﻴﻪ‬
‫ﺃﺣﺪ ﺍﻟﻤﻼﺋﻜﺔ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ‪ .‬ﻭﻧﺺ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺭﺓ »ﺇﻥ ﻛﺮﺳﻴًﺎ ﻛﺎﻥ ﻣﻮﺿﻮﻋًﺎ ﻓﻲ ﻭﺳﻂ ﺍﻟﺒﺎﺑﻴﻦ‪ ،‬ﻭﻛﺎﻥ ﺟﺎﻟﺴًﺎ ﻋﻠﻴﻪ ﺭﺟﻞ ﻋﺠﻴﺐ‪ ،‬ﻭﺃﻣﺎﻣﻪ ﻣﺎﺋﺪﺓ ﺗﺸﺒﻪ ﺍﻟﺒﻠﻮﺭ ﻭﻛﻠﻬﺎ ﻣﻦ ﺫﻫﺐ ﻭﻛﺘﺎﻥ ﺭﻓﻴﻊ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﻤﺎﺋﺪﺓ ﻛﺘﺎﺏ ﺳُﻤﻜﻪ ﺳﺖ ﺃﺫﺭﻉ ﻭﻋﺮﺿﻪ ﻋﺸﺮ ﺃﺫﺭﻉ‪ .‬ﻭﻋﻠﻰ ﻳﻤﻴﻨﻬﺎ ﻭﻳﺴﺎﺭﻫﺎ ﻣﻼﻛﺎﻥ ﻳﻤﺴﻜﺎﻥ ﺑﻮﺭﻗﺔ ﻭﺣﺒﺮ ﻭﻗﻠﻢ‪ .‬ﻭﺃﻣﺎﻡ ﺍﻟﻤﺎﺋﺪﺓ ﻣﻼﻙٌ ﻳﺸﺒﻪ ﺍﻟﻨﻮﺭ ﻳﻤﺴﻚ ﻣﻴﺰﺍ ًﻧﺎ ﺑﻴﺪﻩ‪ .‬ﻭﻋﻠﻰ ﺍﻟﻴﺴﺎﺭ‬
‫ﻣﻼﻙ ﻣﻦ ﻧﺎﺭ ﻋﻠﻴﻪ ﻋﻼﻣﺎﺕ ﺍﻟﻘﺴﻮﺓ ﻭﺍﻟﻔﻈﺎﻅﺔ ﻭﺍﻟﻐﻠﻈﺔ ﻳﻤﺴﻚ ﺑﻮﻗًﺎ ﻓﻴﻪ ﻧﺎﺭ ﺁﻛﻠﺔ‪ ،‬ﻻﻣﺘﺤﺎﻥ ﺍﻟﺨﻄﺄﺓ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺮﺟﻞ ﺍﻟﻌﺠﻴﺐ ﺍﻟﺠﺎﻟﺲ ﻋﻠﻰ ﺍﻟﻜﺮﺳﻲ ﻳﺪﻳﻦ ﻭﻳﻤﺘﺤﻦ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﺍﻟﻤﻼﻛﺎﻥ ﺍﻟﻠﺬﺍﻥ‬
‫ﻋﻦ ﺍﻟﻴﻤﻴﻦ ﻭﺍﻟﻴﺴﺎﺭ ﻳﻜﺘﺒﺎﻥ ﻭﻳﺴﺠّﻼﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﺱ‪ .‬ﻓﻜﺎﻥ ﺍﻟﻤﻼﻙ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﻴﻤﻴﻦ ﻳﻜﺘﺐ ﻭﻳﺴﺠّﻞ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﻟﺤﺔ‪ ،‬ﻭﺍﻟﻤﻼﻙ ﺍﻟﺬﻱ ﻋﻠﻰ ﺍﻟﻴﺴﺎﺭ ﻳﻜﺘﺐ ﺍﻟﺨﻄﺎﻳﺎ‪ .‬ﺃﻣﺎ ﺍﻟﻤﻼﻙ ﺍﻟﺬﻱ ﺃﻣﺎﻡ‬
‫ﺍﻟﻤﺎﺋﺪﺓ ﻭﺍﻟﻤﻤﺴﻚ ﺍﻟﻤﻴﺰﺍﻥ ﻓﻜﺎﻥ ﻳﺰﻥ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﺍﻟﻤﻼﻙ ﺍﻟﻨﺎﺭﻱ ﺍﻟﻤﻤﺴﻚ ﺑﺎﻟﻨﺎﺭ ﻛﺎﻥ ﻳﻤﺘﺤﻦ ﺍﻷﺭﻭﺍﺡ‪ .‬ﻓﺎﺳﺘﻔﻬﻢ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﻣﻴﺨﺎﺋﻴﻞ ﺭﺋﻴﺲ ﺍﻟﻤﻼﺋﻜﺔ‪ :‬ﻣﺎ ﻫﺬﻩ ﺍﻷﺷﻴﺎء ﺍﻟﺘﻲ ﻧﺸﺎﻫﺪﻫﺎ؟ ﻓﻘﺎﻝ‬
‫ﻟﻪ ﺭﺋﻴﺲ ﺍﻟﻤﻼﺋﻜﺔ‪ :‬ﺇﻥ ﻣﺎ ﺗﺮﺍﻩ ﺃﻳﻬﺎ ﺍﻟﻔﺎﺿﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻫﻮ ﺍﻟﺤﺴﺎﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻭﺍﻟﺜﻮﺍﺏ« )»ﻋﻬﺪ ﺇﺑﺮﺍﻫﻴﻢ« ﺻﻮﺭﺓ ‪ 1‬ﻓﺼﻞ ‪ .(12‬ﻭﺫﻛﺮ ﺑﻌﺪ ﻫﺬﺍ ﺃﻥ ﺇﺑﺮﺍﻫﻴﻢ ﺭﺃﻯ ﺃﻥ ﺍﻟﺮﻭﺡ ﺍﻟﺘﻲ ﺗﻜﻮﻥ‬
‫ﺃﻋﻤﺎﻟﻬﺎ ﺍﻟﺼﺎﻟﺤﺔ ﻭﺍﻟﻄﺎﻟﺤﺔ ﻣﺘﺴﺎﻭﻳﺔ ﻻ ﺗُﺤﺴﺐ ﻣﻦ ﺍﻟﻤﺨﻠﱠﺼﻴﻦ ﻭﻻ ﻣﻦ ﺍﻟﻬﺎﻟﻜﻴﻦ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﻘﻴﻢ ﻓﻲ ﻣﻮﺿﻊ ﻭﺳﻂ ﺑﻴﻦ ﺍﻻﺛﻨﻴﻦ«‪ .‬ﻭﻫﺬﺍ ﺍﻟﻤﺬﻫﺐ ﻳﺸﺒﻪ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪46 :7\39‬‬
‫» َﻭ َﺑ ْﻴﻨَ ُﻬ َﻤﺎ ﺣِ َﺠﺎﺏٌ َﻭ َﻋﻠَﻰ ْﺍﻷَﻋ َْﺮﺍﻑِ ِﺭ َﺟﺎ ٌﻝ«‪ .‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﻫﺬﻩ ﺍﻵﻳﺔ‪ .‬ﻣﻨﺸﺄ ﻗﻀﻴﺔ ﺍﻟﻤﻴﺰﺍﻥ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﻋﻬﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻴﺴﺖ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﻧﺠﻴﻞ‪ ،‬ﻭﻟﻜﻦ ﻣﻨﺸﺄﻫﺎ ﻛﺘﺎﺏ ﺍﻷﻣﻮﺍﺕ ُﻭﺟﺪﺕ ﻣﻨﻪ‬
‫ﻧُﺴﺦ ﻛﺜﻴﺮﺓ ﻓﻲ ﻗﺒﻮﺭ ﺍﻟﻤﺼﺮﻳﻴﻦ ﺍﻟﻘﺪﺍﻣﻰ‪ .‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺃﺣﺪ ﺁﻟﻬﺘﻬﻢ ﻭﺇﺳﻤﻪ »ﺗﺤﻮﺗﻲ« ﺃﻟﱠﻔﻪ‪ ،‬ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﺍﻟﻤﻮﺗﻰ ﻳﺤﺘﺎﺟﻮﻥ ﺇﻟﻰ ﺍﻟﺘﻌﻠﻢ ﻣﻨﻪ ﺑﻌﺪ ﻣﻮﺗﻬﻢ‪ .‬ﻭﻓﻲ ﺃﻭﻝ ﻓﺼﻞ ‪ 125‬ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺻﻮﺭﺓ ﺇﻟﻬﻴﻦ ﺇﺳﻤﻬﻤﺎ »ﺣﻮﺭ« ﻭ»ﺃﻧﺒﻮ« ﻭﺿﻌﺎ ﻓﻲ ﻛﻔﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﻴﺰﺍﻥ ﻗﻠﺐ ﺭﺟﻞ ﺑﺎﺭ ﺻﺎﻟﺢ ﺗﻮﻓﻲ‪ .‬ﻭﻭﺿﻌﺎ ﻓﻲ ﺍﻟﻜﻔﺔ ﺍﻷﺧﺮﻯ ﺗﻤﺜﺎﻝ ﺇﻟﻪ ﺁﺧﺮ ﻣﻦ ﺁﻟﻬﺘﻬﻢ ﺇﺳﻤﻪ »ﻣﻌﺖ« ﺃﻭ‬
‫ﺍﻟﺼﺪﻕ‪ .‬ﺃﻣﺎ ﺇﻟﻬﻬﻢ »ﺗﺤﻮﺗﻲ« ﻓﻜﺎﻥ ﻳﻘﻴﺪ ﺃﻋﻤﺎﻝ ﺍﻟﻤﻴﺖ ﻓﻲ ﺳﺠﻞ‪ .‬ﻟﻼﻁﻼﻉ ﻋﻠﻰ ﺍﻟﻨﺺ ﺍﻟﻜﺎﻣﻞ ﻟﻜﺘﺎﺏ )ﻭﺻﻴﺔ ﺇﺑﺮﺍﻫﻴﻢ( ﻳﺮﺟﻰ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻛﺘﺎﺑﺎﺕ ﻣﺎ ﺑﻴﻦ ﺍﻟﻌﻬﺪﻳﻦ‪ ،‬ﺝ ‪ 3‬ﺹ ‪.527‬‬
‫ﺍﺿﻴِ ْﻪ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻛﺎﻥ ﻳﺠﺐ ﺍﺳﺘﻌﻤﺎﻝ ﺇﺳﻢ ﺍﻟﻤﻔﻌﻮﻝ ﺑﺪﻝ ﺇﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻓﻴﻘﻮﻝ‪ :‬ﻋﻴﺸﺔ ﻣﺮﺿﻴﺔ )ﺍﻟﺤﻠﺒﻲ ﻓﻲ ﺗﺒﺮﻳﺮ ﻫﺬﺍ ﺍﻟﺨﻄﺄ‪.( http://goo.gl/SHK1KF‬‬ ‫‪َ (1‬ﺭ ِ‬ ‫‪10‬‬

‫ﻡ‪ (1‬ﻳﻘﻮﻝ ﺍﻟﺤﺼﻴﻦ ﺑﻦ ﺣﻤﺎﻡ ﺍﻟﻔﺰﺍﺭﻱ‪:‬‬ ‫‪11‬‬

‫َﻔﺲ ﺃَﻋﻤﺎﻟَﻬﺎ‬ ‫ﻮﻡ ﺗ َﺮﻯ ﺍﻟﻨ ُ‬ ‫ﺕ ﻳَ َ‬ ‫ﺨﺰﻳﺎ \ ِ‬ ‫ﺃَﻋﻮﺫُ ﺑِ َﺮﺑّﻲ ﻣِ ﻦَ ﺍﻟ ُﻤ ِ‬

‫ﺭﺽ ِﺯﻟﺰﺍﻟَﻬﺎ‬ ‫ﺖ ﺍﻷ َ ُ‬ ‫َﻒ ﺍﻟ َﻤﻮﺍﺯﻳﻦُ ﺑِﺎﻟﻜﺎﻓِﺮﻳﻦَ \ َﻭﺯُ ِﻟﺰ َﻟ ِ‬ ‫َﻭﺧ ﱠ‬
‫ﺒﺮﺯَ ﺃَﺛﻘﺎﻟَﻬﺎ‬ ‫َﻭﻧﺎﺩﻯ ُﻣﻨﺎ ٍﺩ ﺑِﺄَﻫ ِﻞ ﺍﻟﻘُ ِ‬
‫ﺒﻮﺭ \ ﻓَ َﻬﺒّﻮﺍ ِﻟﺘ ُ ِ‬
‫ﺴﻼ ِﺳ ُﻞ ﺃَﻏﻼﻟَﻬﺎ )‪.(http://goo.gl/2iaMfm‬‬ ‫ﺍﻟﻨﺎﺭ ﻓﻴﻬﺎ ﺍﻟﻌَﺬﺍﺏُ \ َﻭﻛﺎﻥَ ﺍﻟ َ‬ ‫ﺕ ُ‬ ‫َﻭﺳُﻌّ َِﺮ ِ‬
‫ﺟﺎء ﻓﻲ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻋﻦ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﻗﺎﻝ‪:‬‬
‫ﺇﺫﺍ ﺯﻟﺰﻟﺖ ﺍﻷﺭﺽ ﺯﻟﺰﺍﻟﻬﺎ \ ﻭﺃﺧﺮﺟﺖ ﺍﻷﺭﺽ ﺃﺛﻘﺎﻟﻬﺎ‬
‫ﺗﻘﻮﻡ ﺍﻷﻧﺎﻡ ﻋﻠﻰ ﺭﺳﻠﻬﺎ \ ﻟﻴﻮﻡ ﺍﻟﺤﺴﺎﺏ ﺗﺮﻯ ﺣﺎﻟﻬﺎ‬
‫ﻳﺤﺎﺳﺒﻬﺎ ﻣﻠﻚ ﻋﺎﺩﻝ \ ﻓﺈﻣﺎ ﻋﻠﻴﻬﺎ ﻭﺇﻣﺎ ﻟﻬﺎ )ﺍﻟﻤﻨﺎﻭﻱ ﻓﻲ ﻛﺘﺎﺑﻪ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ‪.(http://goo.gl/8Dl95e) 235\2 ،‬‬
‫ﻛﺎﺭﺛَﺔٌ ﻻ ﺗ َﺴﺘَﻄﻴﻌﻴﻦَ ﺗ َ َﺠ ﱡﻨﺒَﻬﺎ« )‪.(11 :47‬‬ ‫‪ (1‬ﻓَﺈ ِ ﱡﻣﻪُ ♦ ﺕ‪ (1‬ﺃ ُ ﱡﻣﻪُ‪ :‬ﺍﻟﻤﺮﺍﺩ ﻣﺄﻭﺍﻩ ﻭﻣﻘﺮﻩ‪ .‬ﻫَﺎ ِﻭﻳَﺔٌ‪ :‬ﺳﺎﻗﻄﺔ ﻧﺎﺯﻟﺔ‪ .‬ﻭﻧﺠﺪ ﻛﻠﻤﺔ ﻫﺎﻭﻳﻪ ﻓﻲ ﺳﻔﺮ ﺃﺷﻌﻴﺎ ﺑﻤﻌﻨﻰ »ﻛﺎﺭﺛﺔ«‪» :‬ﺗ َِﻨﺰ ُﻝ ﻋ َﻠﻴﻚِ ِ‬ ‫‪12‬‬

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 ‫‪@ @éflîçč @bflß@ÙíflŠ†c@bflßëfl‬‬ ‫َﻭ َﻣﺎ ٓ ﺃ َ ۡﺩ َﺭ ٰﯨﻚَ َﻣﺎ ِﻫﻴَ ۡﻪ‪1‬؟‬ ‫َﻭ َﻣﺎ ﺃَﺩ َْﺭﺍﻙَ َﻣﺎ ِﻫﻴَﻪْ‬ ‫‪1‬‬
‫ﻡ‪10 :101\30‬‬
‫‪@ @òîfl ßč bfly@ćŠbflã‬‬ ‫َﺎﺭ َﺣﺎﻣِ ﻴَ ۢﺔُﺕ‪.1‬‬ ‫ﻧ ٌ‬ ‫َﺎﺭ َﺣﺎﻣِ ﻴَﺔ ٌ‬
‫ﻧ ٌ‬ ‫‪2‬‬
‫ﻡ‪11 :101\30‬‬

‫‪ 75\31‬ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 40‬ﻣﻜﻴﺔ‬
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‫‪@ @á‬‬ ‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪4‬‬

‫‪@ @òčàfl îfl Ô‬‬

‫‪č Ûa@âìflîič @Žá‬‬ ‫‪č Óc@bÛ‬‬ ‫ﻻ! ﺃ ُ ۡﻗ ِﺴ ُﻢ‪1‬ﺕ‪ 1‬ﺑِﻴَ ۡﻮ ِﻡ ۡٱﻟ ِﻘ ٰﻴَ َﻤﺔِ!‬ ‫َٓ‬ ‫َﻻ ﺃ ُ ْﻗ ِﺴ ُﻢ ﺑِﻴَ ْﻮ ِﻡ ْﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ‬ ‫ﻡ‪1 :75\31‬‬
‫‪5‬‬

‫‪@ @òčßfl aŞìÜK Ûa@÷ÐŞäÛbči@Žá‬‬ ‫‪č Óc@bÛëfl‬‬ ‫ﻻ! ﺃ ُ ۡﻗ ِﺴ ُﻢ‪1‬ﺕ‪ 1‬ﺑِﭑﻟﻨﱠ ۡﻔ ِﺲ ٱﻟﻠﱠ ﱠﻮﺍ َﻣ ِﺔﺕ‪!2‬‬ ‫َﻭ َ ٓ‬ ‫َﻭ َﻻ ﺃ ُ ْﻗ ِﺴ ُﻢ ﺑِﺎﻟﻨﱠ ْﻔ ِﺲ ﺍﻟﻠﱠ ﱠﻮﺍ َﻣ ِﺔ‬ ‫ﻡ‪2 :75\31‬‬
‫‪6‬‬

‫‪@ @éŽßfl bÄÇ‬‬ ‫‪č @flÉàfl vŞã@åKÛc @Žå‬‬ ‫‪fl ã⁄a@Žk‬‬ ‫‪fl zflíc‬‬ ‫ﻈﺎ َﻣ ۥﻪ ُ‪1‬ﺱ‪1‬؟‬ ‫ﺴ ُﻦ ﺃَﻟﱠﻦ ﻧﱠ ۡﺠ َﻤ َﻊﺕ‪ِ 1‬ﻋ َ‬ ‫ٱﻹﻧ ٰ َ‬ ‫ﺴﺐُ ۡ ِ‬ ‫ﺃَﻳَ ۡﺤ َ‬ ‫ﻈﺎ َﻣﻪ ُ‬ ‫ﺴﺎ ُﻥ ﺃَﻟﱠ ْﻦ ﻧَﺠْ َﻤ َﻊ ِﻋ َ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺴﺐُ ْ ِ‬ ‫ﺃَﻳَﺤْ َ‬ ‫ﻡ‪3 :75\31‬‬
‫‪7‬‬

‫ﻱ َﺑﻨَﺎﻧَﻪُۥ‪.‬‬ ‫ﻮ‬ ‫ﺴ‬ ‫ﱡ‬ ‫ﻧ‬ ‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﻰ‬

‫ٓ‬ ‫َ ٰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻳﻦَ‬ ‫ﺑَﻠَ ٰﻰ! ِ‬
‫ِﺭ‬ ‫ﺪ‬ ‫َ‬ ‫ٰ‬
‫ﻗ‬ ‫ﻱ ﺑَﻨَﺎﻧَﻪ ُ‬ ‫ﻮ‬ ‫ﺴ‬ ‫ُ‬ ‫ﻧ‬ ‫ْ‬
‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ﻳﻦَ‬ ‫ِﺭ‬ ‫ﺑَﻠَﻰ ِ‬
‫ﺩ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬
‫َ ِّ َ‬ ‫َ ِّ َ‬ ‫ﻡ‪4 :75\31‬‬
‫‪1‬‬
‫‪@ @éŽãfl bfläifl @flðìğ‬‬‫‪fl ãş @æc@óÜÇ‬‬ ‫‡‪fl @flåíŠ‬‬ ‫‪č Ó‬‬ ‫‪ @óÜifl‬‬ ‫‪8‬‬

‫‪@ @éŽßfl bflßc @fl‹v‬‬ ‫‪Ž ÐflîÛč@Žå‬‬ ‫‪fl ã⁄a@Ž‡í‹íŽ @Ýfli‬‬ ‫ﺴ ُﻦ ِﻟﻴَ ۡﻔ ُﺠ َﺮ ﺃ َ َﻣﺎ َﻣ ۥﻪ ُ‪.1‬‬ ‫ٱﻹﻧ َٰ‬ ‫َﺑ ۡﻞ ﻳ ُِﺮﻳﺪ ُ ِۡ‬ ‫ﺴﺎ ُﻥ ِﻟ َﻴ ْﻔ ُﺠ َﺮ ﺃ َ َﻣﺎ َﻣﻪ ُ‬ ‫ْ‬
‫َﺑﻞْ ﻳ ُِﺮﻳﺪ ُ ِ َ‬
‫ﻧ‬ ‫ﺍﻹ‬ ‫ْ‬ ‫‪9‬‬
‫ﻡ‪5 :75\31‬‬
‫‪@ @òčàfl îfl Ô‬‬
‫‪č Ûa@Žâìflí@flæbŞíc @ŽÝflí‬‬ ‫ﻳَ ۡﺴ ُﻞ ﺃَﻳﱠﺎﻥَ ‪1‬ﺕ‪ 1‬ﻳَ ۡﻮ ُﻡ ۡٱﻟ ِﻘ ٰﻴَ َﻤﺔِ؟‬ ‫ْ‬
‫ﻳَﺴْﺄ َ ُﻝ ﺃَﻳﱠﺎﻥَ ﻳَ ْﻮ ُﻡ ﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ‬ ‫‪10‬‬
‫ﻡ‪6 :75\31‬‬
‫ﺼ ُﺮﺕ‪،1‬‬ ‫ﻓَﺈِﺫَﺍ ﺑَ ِﺮﻕَ ۡٱﻟﺒَ َ‬ ‫ﺼ ُﺮ‬ ‫ﻓَﺈِﺫَﺍ ﺑَ ِﺮﻕَ ْﺍﻟﺒَ َ‬ ‫ﻡ‪7 :75\31‬‬
‫‹@ @‬‫—‪Ž‬‬ ‫‹‪fl jfl Ûa@flÖ‬‬ ‫‪ ifl @aflˆhÏ‬‬ ‫‬ ‫‪1‬‬ ‫‪11‬‬

‫‹@ @‬‫‪Ž àfl Ô‬‬

‫‪ Ûa@flÑ‬‬ ‫‚‪fl‬‬ ‫‪fl ëfl‬‬ ‫ﻒ‪ 1‬ٱﻟﻘَ َﻤ ُﺮ‪،‬‬ ‫ۡ‬ ‫ﺴ َ‬ ‫َﻭ َﺧ َ‬ ‫ﻒ ْﺍﻟﻘَ َﻤ ُﺮ‬ ‫ﺴ َ‬ ‫َﻭ َﺧ َ‬
‫‪12‬‬
‫ﻡ‪8 :75\31‬‬
‫‹@ @‬ ‫‪Ž àfl Ô‬‬
‫‪ Ûaflë@Ž÷àŞ“Ûa@flÉàč u‬‬ ‫‪Ž ëfl‬‬ ‫ﺲ َﻭٱﻟﻘَ َﻤ ُﺮ ‪،‬‬
‫‪1‬‬ ‫ۡ‬ ‫ﺸﻤۡ ُ‬ ‫َﻭﺟُﻤِ َﻊ ٱﻟ ﱠ‬ ‫ﺲ َﻭﺍﻟﻘَ َﻤ ُﺮ‬ ‫ْ‬ ‫ﺸ ْﻤ ُ‬ ‫َﻭﺟُﻤِ َﻊ ﺍﻟ ﱠ‬ ‫‪13‬‬
‫ﻡ‪9 :75\31‬‬
‫‹@ @‬ ‫‪ş Ð ¾ a@flåíc@đ‰÷č ßfl ìflí@Žå‬‬ ‫‪fl ã⁄a@ŽÞìÔífl‬‬ ‫ﺴﻦُ ‪ ،‬ﻳَ ۡﻮ َﻣﺌِﺬٍ‪» :‬ﺃ َ ۡﻳﻦَ ۡٱﻟ َﻤﻔ ﱡَﺮ‪1‬؟«‪.‬‬ ‫ٱﻹﻧ ٰ َ‬ ‫ﻳَﻘُﻮ ُﻝ ۡ ِ‬ ‫ﺴﺎ ُﻥ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﺃَﻳْﻦَ ْﺍﻟ َﻤﻔ ﱡَﺮ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﻳَﻘُﻮ ُﻝ ْ ِ‬
‫‪14‬‬
‫ﻡ‪10 :75\31‬‬
‫‪@ @Š‬‬‫‪flŒ‬‬ ‫×‪fl ëfl @bÛ@bKÜ‬‬
‫‬ ‫ﻛ ﱠَﻼ! َﻻ َﻭﺯَ َﺭ ‪.‬‬
‫‪1‬‬
‫ﻛ ﱠَﻼ َﻻ َﻭﺯَ َﺭ‬ ‫‪15‬‬
‫ﻡ‪11 :75\31‬‬
‫‹@ @‬ ‫‪şÔ‬‬ ‫‪ nfl ¾a@đ‰÷č ßfl ìflí@Ùiğ Š‬‬ ‫‪fl @óÛg‬‬ ‫ﺇِﻟَ ٰﻰ َﺭ ِﺑّﻚَ ‪ ،‬ﻳَ ۡﻮ َﻣﺌِﺬٍ‪ۡ ،‬ٱﻟ ُﻤ ۡﺴﺘَﻘَ ﱡﺮ‪.‬‬ ‫ﺴﺘَﻘَ ﱡﺮ‬ ‫ﺇِﻟَﻰ َﺭ ِﺑّﻚَ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ْﺍﻟ ُﻤ ْ‬ ‫ﻡ‪12 :75\31‬‬
‫‹@ @‬
‫‚‪fl‬‬‫‡‪Ş cëfl @flâ‬‬‫‪Ş Ó‬‬ ‫‪ @bflàič @č‰÷č ßfl ìflí@Žå‬‬ ‫‪fl ã⁄a@(aûŽ jŞ äfl íŽ‬‬ ‫ﺴ ُﻦ ﻳَ ۡﻮ َﻣﺌِ ۢ ِﺬ ِﺑ َﻤﺎ ﻗَﺪ َﱠﻡ ]‪[...‬ﺕ‪َ 1‬ﻭﺃ َ ﱠﺧ َﺮ‪.‬‬ ‫ٱﻹﻧ ٰ َ‬ ‫ﻳُﻨَﺒﱠ ُﺆﺍْ ۡ ِ‬ ‫ﺴﺎ ُﻥ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ِﺑ َﻤﺎ ﻗَﺪ َﱠﻡ َﻭﺃ َ ﱠﺧ َﺮ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﻳُﻨَﺒﱠﺄ ُ ْ ِ‬ ‫ﻡ‪13 :75\31‬‬
‫‪16‬‬

‫ﻴﺮ ‪ٞ‬ﺓﺕ‪،1‬‬ ‫ﺼ‬

‫َ ِ َ‬ ‫ﺑ‬ ‫]‪[...‬‬ ‫ۦ‬
‫ﻪ‬
‫ِ‬ ‫ﺴ‬ ‫ِ‬ ‫َﻔ‬‫ۡ‬ ‫ﻧ‬ ‫ﻰ‬ ‫َ‬
‫ٱﻹﻧ َ َ ٰ‬
‫ﻠ‬ ‫ﻋ‬ ‫ﻦ‬ ‫ُ‬ ‫ﺴ‬‫ٰ‬ ‫َﺑ ِﻞ ۡ ِ‬ ‫ﻴﺮﺓ ٌ‬ ‫ﺼ‬
‫َ ِ َ‬ ‫ﺑ‬ ‫ﻪ‬
‫ِ‬ ‫ﺴ‬
‫ِ‬ ‫ﻔ‬‫ْ‬ ‫َ‬ ‫ﻧ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ﻥ‬‫ُ‬ ‫ﺎ‬ ‫ﺴ‬
‫ﺍﻹ َ‬ ‫ﻧ‬ ‫ْ‬ ‫َﺑ ِﻞ ْ ِ‬ ‫ﻡ‪14 :75\31‬‬
‫—‪@ @ñfl‬‬ ‫‪č ifl @éčÐflã@óÜÇ‬‬ ‫‪fl @Žå‬‬‫‪fl ã⁄a@Ýifl‬‬ ‫ﺕ‪1‬‬ ‫‪17‬‬

‫‹‪@ @êŽ‬‬‫‪fl íčˆbflÈßfl @óÔÛc@ìÛëfl‬‬ ‫ِﻳﺮ ۥﻩ ُﺕ‪.1‬‬ ‫َﻭﻟَ ۡﻮ ﺃ َ ۡ ٰ َ َ َ‬

‫ﺫ‬ ‫ﺎ‬ ‫ﻌ‬ ‫ﻣ‬ ‫ﻰ‬ ‫َ‬ ‫ﻘ‬ ‫ﻟ‬ ‫ِﻳﺮ ُﻩ‬‫َ َ َ‬ ‫ﺫ‬ ‫ﺎ‬ ‫ﻌ‬ ‫ﻣ‬ ‫ﻰ‬ ‫َ‬ ‫ﻘ‬ ‫ْ‬
‫ﻟ‬ ‫َﻭﻟَ ْﻮ ﺃ َ‬ ‫ﻡ‪15 :75\31‬‬
‫‪18‬‬

‫‪@ @éči@flÝv‬‬ ‫‪fl ÈflnÛč@Ùãfl bflÛč@éči@Úğ‹z‬‬ ‫‪fl mŽ @bÛ‬‬ ‫ﺕ‪1‬‬

‫ﺴﺎﻧَﻚَ ]‪[...‬‬ ‫ِ َ‬ ‫ﻟ‬ ‫ﺕ‪1‬‬
‫]‪[...‬‬ ‫ﻪ‬
‫ۦ‬ ‫]‪َ [---‬ﻻ ﺗ ُ َﺤ ِ ّﺮ ۡﻙ ِ ِ‬
‫ﺑ‬ ‫ﺴﺎﻧَﻚَ ِﻟﺘ َ ْﻌ َﺠ َﻞ ﺑِ ِﻪ‬ ‫َﻻ ﺗ ُ َ ِ ّ ِ ِ ِ َ‬
‫ﻟ‬ ‫ﻪ‬ ‫ﺑ‬ ‫ﻙ‬‫ْ‬ ‫ﺮ‬ ‫ﺤ‬ ‫‪19‬‬
‫ﻡ‪16 :75\31‬‬
‫ِﻟﺘ َﻌۡ َﺠ َﻞ ﺑِ ِٓۦﻪﻥ‪1‬ﺱ‪. [...] 1‬‬
‫ﺕ‪1‬‬

‫‪@ @éŽãfl a‹Óëfl @ŽéÈ‬‬ ‫‪fl àflu@bfläîÜÇ‬‬ ‫‪fl @Şæg‬‬ ‫ﻋﻠَ ۡﻴﻨَﺎ َﺟﻤۡ ﻌَ ۥﻪ ُ َﻭﻗُ ۡﺮ َءﺍﻧَ ۥﻪ ُ ‪.‬‬
‫‪1‬‬
‫ﺇِ ﱠﻥ َ‬ ‫ﻋﻠَ ْﻴﻨَﺎ َﺟ ْﻤﻌَﻪ ُ َﻭﻗُ ْﺮﺁَﻧَﻪ ُ‬ ‫ﺇِ ﱠﻥ َ‬ ‫‪20‬‬
‫ﻡ‪17 :75\31‬‬
‫‪@ @éŽãfl a‹Ó@ÉčjmŞ bÏ@Žéãfl cfl‹Ó‬‬ ‫‪ @aflˆhÏ‬‬ ‫‬ ‫ُ‬ ‫ﱠ‬
‫ﻓَﺈِﺫَﺍ ﻗَ َﺮﺃﻧَﻪُ‪ ،‬ﻓَﭑﺗﺒِﻊۡ ﻗ ۡﺮ َءﺍﻧَ ۥﻪ ُ ‪.‬‬
‫‪1‬‬ ‫ٰ‬ ‫ۡ‬ ‫َ‬ ‫ُ‬ ‫ﱠ‬ ‫ْ‬
‫ﻓَﺈِﺫَﺍ ﻗَ َﺮﺃﻧَﺎﻩ ُ ﻓَﺎﺗﺒِ ْﻊ ﻗ ْﺮﺁﻧَﻪ ُ‬ ‫‪21‬‬
‫ﻡ‪18 :75\31‬‬
‫‪@ @éŽãfl bflîifl @bfläîÜÇ‬‬‫‪fl @Şæg@ŞáqŽ‬‬ ‫ﻋﻠَ ۡﻴﻨَﺎ ﺑَﻴَﺎﻧَﻪُۥ‪.‬‬ ‫ﺛ ُ ﱠﻢ ﺇِ ﱠﻥ َ‬ ‫ﺛ ُ ﱠﻢ ﺇِ ﱠﻥ َ‬
‫ﻋﻠَ ْﻴﻨَﺎ ﺑَﻴَﺎﻧَﻪ ُ‬ ‫ﻡ‪19 :75\31‬‬
‫‪@ @òÜ u‬‬
‫‪č bflÈÛa@flæìşjz‬‬ ‫×‪č mŽ @Ýfli@bKÜ‬‬
‫‬ ‫َ َﺕ‪1‬‬
‫ﺎﺟﻠﺔ ‪،‬‬ ‫ۡ‬
‫]‪ [---‬ﻛ ﱠَﻼ! ﺑَ ۡﻞ ﺗُﺤِ ﺒﱡﻮﻥَ ٱﻟﻌَ ِ‬
‫‪1‬‬ ‫ﺎﺟﻠَﺔَ‬ ‫ْ‬
‫ﻛ ﱠَﻼ ﺑَ ْﻞ ﺗُﺤِ ﺒﱡﻮﻥَ ﺍﻟﻌَ ِ‬
‫‪22‬‬
‫ﻡ‪20 :75\31‬‬
‫‹ ‪@ @ñ‬‬
‫‚‪fl‬‬ ‫‪č þa@flæ뎊‰‬‬ ‫‪fl mfl ëfl‬‬ ‫َﻭﺗَﺬَ ُﺭﻭﻥَ ‪ۡ 1‬ٱﻷٓﺧِ َﺮﺓ َ‪.‬‬ ‫َﻭﺗَﺬَ ُﺭﻭﻥَ ْﺍﻵَﺧِ َﺮﺓ َ‬ ‫‪23‬‬
‫ﻡ‪21 :75\31‬‬
‫‹‪@ @ñv‬‬‫‪flš‬‬ ‫‪č bŞã@‰č÷ßfl ìflí@êìŽuëŽ‬‬ ‫ﺎﺿ َﺮﺓ ٌ ‪،‬‬
‫‪1‬‬
‫ُﻮﻩ‪ ،‬ﻳَ ۡﻮ َﻣﺌِﺬٖ ‪ ،‬ﻧﱠ ِ‬ ‫ُﻭﺟ ‪ٞ‬‬ ‫َﺎﺿ َﺮﺓ ٌ‬ ‫ُﻭﺟُﻮﻩ ٌ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻧ ِ‬
‫‪1‬‬
‫ﻡ‪22 :75\31‬‬

‫ِﻲ‬
‫‪ (1‬ﻫ َ‬
‫‪1‬‬

‫َﺎﺭ َﺣﺎ ِﻣﻴَﺔٌ« ﻟﻐﻮ ﻭﺗﻜﺮﺍﺭ ﺇﺫ ﻻ ﺗﻮﺟﺪ ﻧﺎﺭ ﺑﺎﺭﺩﺓ‪.‬‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪» :‬ﻧ ٌ‬ ‫‪2‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪4‬‬

‫‪َ (1‬ﻷ ُ ْﻗ ِﺴ ُﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪َ :‬ﻷ ُ ْﻗ ِﺴ ُﻢ ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪.‬‬ ‫‪5‬‬

‫‪َ (1‬ﻷ ُ ْﻗ ِﺴ ُﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﻭ َﻷ ُ ْﻗ ِﺴ ُﻢ ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺕ‪ (2‬ﺍﻟﻠﱠ ﱠﻮﺍ َﻣﺔ‪ :‬ﺗﻠﻮﻡ ﻧﻔﺴﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﻠﻮﻡ‪.‬‬ ‫‪6‬‬

‫ﻈﺎ ُﻣﻪُ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪ 1‬ﻭ‪ 2‬ﻭ‪ 3‬ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ »ﺃ ُ ْﻗ ِﺴ ُﻢ ‪ ...‬ﺃ ُ ْﻗ ِﺴ ُﻢ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ »ﻧَﺠْ َﻤ َﻊ« ♦ ﺱ‪ (1‬ﻧﺰﻟﺖ ﻓﻲ ﻋﻤﺮ ﺑﻦ ﺭﺑﻴﻌﺔ ﻭﺫﻟﻚ‬ ‫‪ (1‬ﺃ َ َﻳ ْﺤﺴِﺐُ ‪ (2‬ﺗُﺠْ َﻤ َﻊ ِﻋ َ‬ ‫‪7‬‬

‫ﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻝ‪ :‬ﺣﺪﺛﻨﻲ ﻋﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﺘﻰ ﻳﻜﻮﻥ ﻭﻛﻴﻒ ﺃﻣﺮﻫﺎ ﻭﺣﺎﻟﻬﺎ ﻓﺄﺧﺒﺮﻩ ﺍﻟﻨﺒﻲ ﺑﺬﻟﻚ ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﻋﺎﻳﻨﺖ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻟﻢ ﺃﺻﺪﻗﻚ ﻳﺎ ﻣﺤﻤﺪ ﻭﻟﻢ ﺃﻭﻣﻦ ﺑﻪ ﺃﻭ ﻳﺠﻤﻊ ﷲ ﻫﺬﻩ ﺍﻟﻌﻈﺎﻡ‬
‫ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫‪ (1‬ﻗَﺎﺩ ُِﺭﻭﻥَ‪.‬‬ ‫‪8‬‬

‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺇﻣﺎﻣﻪ ﺑﻜﻴﺪﻩ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(170‬‬ ‫‪9‬‬

‫‪ (1‬ﺇِﻳﱠﺎﻥَ ♦ ﺕ‪ (1‬ﺃَﻳﱠﺎﻥَ ‪ :‬ﻣﺘﻰ‪.‬‬ ‫‪10‬‬

‫‪َ (1‬ﺑ َﺮﻕَ ‪َ ،‬ﺑ َﻠﻖَ ♦ ﺕ‪ (1‬ﻓﺈﺫﺍ ﺗﺤﻴﱠﺮ ﺍﻟﺒﺼﺮ ﻭﺩُﻫﺶ ﻓﺰﻋًﺎ ﻣﻤﺎ ﺭﺃﻯ ﻣﻦ ﺃﻫﻮﺍﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ )ﺍﻟﻤﻴﺴﺮ ‪.(http://goo.gl/d9zWx6‬‬ ‫‪11‬‬

‫ِﻒ‪.‬‬ ‫‪َ (1‬ﻭ ُﺧﺴ َ‬ ‫‪12‬‬

‫ﺸ ْﻤ ِﺲ َﻭ ْﺍﻟﻘَ َﻤ ِﺮ‪.‬‬
‫‪َ (1‬ﻭﺟُﻤِ َﻊ ﺑﻴﻦ ﺍﻟ ﱠ‬ ‫‪13‬‬

‫‪ْ (1‬ﺍﻟ َﻤﻔِﺮﱡ ‪ْ ،‬ﺍﻟ ِﻤﻔَﺮﱡ ‪.‬‬ ‫‪14‬‬

‫ﺕ( ﻣﻠﺠﺄ ﻳﻌﺘﺼﻢ ﺑﻪ‪.‬‬ ‫‪15‬‬

‫ﺴﺎﻥُ ﻳَ ْﻮ َﻣ ِﺌ ٍﺬ ﺑِ َﻤﺎ ]ﻗﺪﻣﻪ ﻣﻦ ﻋﻤﻞ ﻭﻣﺎ[ ﺃ َ ﱠﺧ َﺮﻩ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/zPR9ll‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻳُﻨَﺒﱠﺄ ُ ْ ِ‬
‫ﺍﻹ ْﻧ َ‬ ‫‪16‬‬

‫ﻴﺮﺓ ٌ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/P19pyI‬‬ ‫ﺼ َ‬‫ﺴﺎﻥُ َﻋﻠَﻰ ﻧَ ْﻔ ِﺴ ِﻪ ]ﺣﺠﺔ[ ﺑَ ِ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﺑﺼﻴﺮ‪ .‬ﻭﻳﻔﺴﺮﻫﺎ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺷﺎﻫﺪ ﻭﺭﻗﻴﺐ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺑَ ِﻞ ْ ِ‬
‫ﺍﻹ ْﻧ َ‬ ‫‪17‬‬

‫ﺕ‪ (1‬ﻣﻌﺎﺫﻳﺮ‪ :‬ﺟﻤﻊ ﻣﻌﺬﺭﺓ‪.‬‬ ‫‪18‬‬

‫ﺱ‪ (1‬ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﺇﺫﺍ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﻳﺤﺮﻙ ﺑﻪ ﻟﺴﺎﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺤﻔﻈﻪ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ♦ ﺕ‪ (1‬ﻻ ﻋﻼﻗﺔ ﻟﻶﻳﺎﺕ ﺍﻟﻼﺣﻘﺔ ﺑﻤﺎ ﺳﺒﻘﻬﺎ ﻣﻦ ﺁﻳﺎﺕ‪ .‬ﻭﻗﺪ ﺭﺃﻯ ﺍﻟﺒﻌﺾ ﺃﻧﻪ ﺳﻘﻂ ﻣﻦ‬ ‫‪19‬‬

‫ﺍﻟﺴﻮﺭﺓ ﺷﻲء‪ ،‬ﻭﺣﺎﻭﻝ ﺁﺧﺮﻭﻥ ﺗﻔﺴﻴﺮ ﻫﺬﺍ ﺍﻻﺳﺘﻄﺮﺍﺩ )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪ .(295-293‬ﻭﻓﻲ ﺍﻵﻳﺔ ﻧﻘﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻻ ﺗ ُ َﺤ ِ ّﺮﻙْ ]ﺑﺎﻟﻘﺮﺁﻥ[ ِﻟ َ‬
‫ﺴﺎﻧَﻚَ ]ﺣﻴﻦ ﺍﻟﻮﺣﻲ[ ِﻟﺘ َ ْﻌ َﺠ َﻞ‬
‫ﺴ ٰ ٓﻰ«‪.‬‬‫ﺳﻨ ُۡﻘ ِﺮﺋُﻚَ ﻓ ََﻼ ﺗ َﻨ َ‬
‫]ﺑﻘﺮﺍءﺗﻪ ﻭﺣﻔﻈﻪ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪ ♦ (http://goo.gl/OVqJQw‬ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ‪َ » 6 :87\8‬‬
‫‪َ (1‬ﻭﻗَ َﺮﺗَﻪُ‪َ ،‬ﻭﻗُ َﺮﺍﻧَﻪُ‪.‬‬ ‫‪20‬‬

‫‪َ (1‬ﻭﻗَ َﺮﺗَﻪُ‪َ ،‬ﻭﻗُ َﺮﺍﻧَﻪُ‪.‬‬ ‫‪21‬‬

‫‪ (1‬ﻳُﺤِ ﺒﱡﻮ َﻥ ♦ ﺕ‪ (1‬ﺍﻟﻌﺎﺟﻠﺔ‪ :‬ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫‪22‬‬

‫‪َ (1‬ﻭﻳَﺬَ ُﺭﻭ َﻥ‪.‬‬ ‫‪23‬‬

‫‪99‬‬
 ‫‪@ @ñfl‹Ã‬‬ ‫‪č bflã@bflèiğ Š‬‬ ‫‪fl @óÛg‬‬ ‫ﺇِﻟَ ٰﻰ َﺭ ِﺑّ َﻬﺎ ﻧَﺎﻅِ َﺮ ‪ٞ‬ﺓ‪.‬‬ ‫ﺇِﻟَﻰ َﺭ ِﺑّ َﻬﺎ ﻧ َ‬
‫َﺎﻅِﺮﺓ ٌ‬ ‫ﻡ‪23 :75\31‬‬
‫Ž‹‪@ @ñfl‬‬ ‫‪č bfli@č‰÷č ßfl ìflí@êìŽuëŽ ëfl‬‬ ‫ﻮﻩ‪ ،‬ﻳَ ۡﻮ َﻣ ِﺌ ۢ ِﺬ‪ ،‬ﺑَﺎﺳ َِﺮ ‪ٞ‬ﺓﺕ‪،1‬‬ ‫َﻭ ُﻭ ُﺟ ‪ٞ‬‬ ‫َﻭ ُﻭ ُﺟﻮﻩ ٌ ﻳَ ْﻮ َﻣ ِﺌ ٍﺬ ﺑَﺎﺳ َِﺮﺓ ٌ‬ ‫‪2‬‬
‫ﻡ‪24 :75\31‬‬
‫‪@ @ñfl‹Ó‬‬ ‫‪č bÏ@bflèič @flÝÈ‬‬‫‪fl ÐŽí@æc@şåÄ‬‬‫‪ mfl‬‬ ‫ﻈ ﱡﻦ ﺃَﻥ ﻳ ُۡﻔ َﻌ َﻞ ِﺑ َﻬﺎ ﻓَﺎﻗ َِﺮ ‪ٞ‬ﺓﺕ‪.1‬‬ ‫ﺗَ ُ‬ ‫ﻈ ﱡﻦ ﺃ َ ْﻥ ﻳُ ْﻔ َﻌ َﻞ ِﺑ َﻬﺎ ﻓَﺎﻗ َِﺮﺓ ٌ‬ ‫ﺗَ ُ‬ ‫‪3‬‬
‫ﻡ‪25 :75\31‬‬
‫‪@ @ï‬‬‫‪flÓ‬‬ ‫×‪č afl‹nŞ Ûa@čoÌfl Ü ifl @aflˆg@bKÜ‬‬ ‫‬ ‫ِﻲ‪،‬‬ ‫ﱠ‬
‫]‪ 1[...‬ٱﻟﺘ َﺮﺍﻗ َ‬
‫ﺕ‪1‬‬
‫ﻛ ﱠَﻼ! ﺇِﺫﺍ ﺑَﻠﻐَ ِ‬
‫ﺖ‬ ‫َ‬ ‫َ‬ ‫ٓ‬ ‫ِﻲ‬
‫ﺖ ﺍﻟﺘ َﺮﺍﻗ َ‬ ‫ﱠ‬ ‫ﻛ ﱠَﻼ ﺇِﺫﺍ ﺑَﻠﻐَ ِ‬
‫َ‬ ‫َ‬ ‫‪4‬‬
‫ﻡ‪26 :75\31‬‬
‫ۜ‬
‫ﺍﻕ ؟«‪،‬‬ ‫َﻭﻗِﻴﻞَ‪َ » :‬ﻣ ۡﻦ َﺭ ٖ‬ ‫َﻭﻗِﻴ َﻞ َﻣ ْﻦ َﺭﺍ ٍ‬
‫ﻕ‬ ‫ﻡ‪27 :75\31‬‬
‫‪@ @ÖaflŠ@åflß@flÝîčÓëfl‬‬ ‫‪1‬ﺕ‬ ‫‪5‬‬

‫‪@ @ÖŽ afl‹Ðč Ûa@ŽéãŞ c@ŞåÃ‬‬

‫‪ ëfl‬‬ ‫ۡ‬
‫ﻅ ﱠﻦ‪ 1‬ﺃَﻧﱠﻪ ُ ٱﻟﻔ َِﺮﺍﻕُ‪،‬‬ ‫َﻭ َ‬ ‫ﻅ ﱠﻦ ﺃَﻧﱠﻪ ُ ْﺍﻟﻔ َِﺮﺍ ُﻕ‬ ‫َﻭ َ‬ ‫‪6‬‬
‫ﻡ‪28 :75\31‬‬
‫‪@ @Ö bޏÛbči@ŽÖbޏÛa@čoÐK nfl Ûaflë‬‬ ‫ﻕ‪،‬‬ ‫ﺖ ٱﻟﺴﱠﺎ ُﻕ ﺑِﭑﻟﺴﱠﺎ ِ‬ ‫َﻭ ۡٱﻟﺘَﻔﱠ ِ‬ ‫ﺴﺎﻕُ ﺑِﺎﻟﺴﱠﺎ ِ‬
‫ﻕ‬ ‫ﺖ ﺍﻟ ﱠ‬ ‫َﻭ ْﺍﻟﺘَﻔﱠ ِ‬ ‫ﻡ‪29 :75\31‬‬
‫‪@ @ÖŽ bfl¾ a@đ‰÷č ßfl ìflí@Ùiğ Š‬‬ ‫‪fl @óÛg‬‬ ‫ﺴﺎﻕُ‪.‬‬ ‫ۡ‬
‫ﺇِﻟَ ٰﻰ َﺭﺑِّﻚَ ‪ ،‬ﻳَ ۡﻮ َﻣﺌِﺬٍ‪ ،‬ٱﻟ َﻤ َ‬
‫ﺕ‪1‬‬
‫ﺴﺎ ُﻕ‬ ‫ْ‬
‫ﺇِﻟَﻰ َﺭﺑِّﻚَ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﺍﻟ َﻤ َ‬
‫‪7‬‬
‫ﻡ‪30 :75\31‬‬
‫–‪@ @óKÜ‬‬ ‫‡‪fl @bÛëfl @flÖ‬‬ ‫– ‪Ş‬‬ ‫‪fl @bÜÏ‬‬ ‫‬ ‫ﺻﻠﱠ ٰﻰﺱ‪.1‬‬ ‫ﺻﺪﱠﻕَ َﻭ َﻻ َ‬
‫ﺕ‪1‬‬
‫ﻓَ َﻼ َ‬ ‫ﺻﻠﱠﻰ‬ ‫ﺻﺪﱠﻕَ َﻭ َﻻ َ‬ ‫ﻓَ َﻼ َ‬
‫‪8‬‬
‫ﻡ‪31 :75\31‬‬
‫ﺏ َﻭﺗ ََﻮﻟﱠ ٰﻰ ]‪. [...‬‬ ‫َﻭ ٰﻟَﻜِﻦ َﻛﺬ ﱠ َ‬ ‫ﺏ َﻭﺗ ََﻮﻟﱠﻰ‬ ‫َﻭﻟَﻜ ِْﻦ َﻛﺬ ﱠ َ‬ ‫ﻡ‪32 :75\31‬‬
‫‪@ @óKÛìflmfl ëfl @fll‰‬‬ ‫× ‪Ş‬‬ ‫‪ @åčØÛ ëfl‬‬ ‫ﺕ‪1‬‬ ‫‪9‬‬

‫ˆ ‪@ @óKİàfl nfl ífl @éčÜçc@óÛg@flkçfl‬‬ ‫‪fl @ŞáqŽ‬‬ ‫ﻄ ٰ ٓﻰﺕ‪.1‬‬ ‫َﺐ ﺇِﻟَ ٰ ٓﻰ ﺃ َ ۡﻫ ِﻠِۦﻪ ﻳَﺘ َ َﻤ ﱠ‬ ‫ﺛ ُ ﱠﻢ ﺫَﻫ َ‬ ‫ﻄﻰ‬ ‫َﺐ ﺇِﻟَﻰ ﺃ َ ْﻫ ِﻠ ِﻪ ﻳَﺘ َ َﻤ ﱠ‬ ‫ﺛ ُ ﱠﻢ ﺫَﻫ َ‬
‫‪10‬‬
‫ﻡ‪33 :75\31‬‬
‫‪@ @óÛëdÏ‬‬ ‫‪ @ÙÛ@óÛëc‬‬ ‫ﺃ َ ۡﻭﻟَ ٰﻰ ﻟَﻚَ ‪ ،‬ﻓَﺄ َ ۡﻭﻟَ ٰﻰﺱ‪1‬ﺕ‪!1‬‬ ‫ﺃ َ ْﻭﻟَﻰ ﻟَﻚَ ﻓَﺄ َ ْﻭﻟَﻰ‬ ‫‪11‬‬
‫ﻡ‪34 :75\31‬‬
‫‪@ @óÛëdÏ‬‬ ‫‪ @ÙÛ @óÛëc@ŞáqŽ‬‬ ‫ﺛ ُ ﱠﻢ ﺃ َ ۡﻭﻟَ ٰﻰ ﻟَﻚَ ‪ ،‬ﻓَﺄ َ ۡﻭﻟَ ٰ ٓﻰ!‬ ‫ﺛ ُ ﱠﻢ ﺃَ ْﻭﻟَﻰ ﻟَﻚَ ﻓَﺄ َ ْﻭﻟَﻰ‬ ‫ﻡ‪35 :75\31‬‬
‫ﺳﺪًﻯ ؟‬ ‫ﺴ ُﻦ ﺃَﻥ ﻳُﺘ َﺮﻙَ ُ‬
‫ۡ‬ ‫ٱﻹﻧ ٰ َ‬ ‫ﺴﺐُ ۡ ِ‬ ‫ﺃَﻳَ ۡﺤ َ‬ ‫ﺴﺎ ُﻥ ﺃَﻥ ﻳُﺘ َﺮﻙَ ُ‬
‫ﺳﺪًﻯ‬ ‫ْ‬ ‫ْ‬ ‫ﺍﻹ ْﻧ َ‬‫ﺴﺐُ ْ ِ‬ ‫ﺃَﻳَﺤْ َ‬ ‫ﻡ‪36 :75\31‬‬
‫Ž‡‪@ @ôĆ‬‬ ‫‪Ž @Ú‬‬ ‫‪fl íŽ @æc@Žå‬‬ ‫‪fl ã⁄a@Žk‬‬ ‫‪fl zflíc‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬ ‫‪12‬‬

‫‪@ @ófläàŽí@Čïäč ߪ @åğß@òÐİŽã@Ùífl @áÛc‬‬ ‫ﻲ ﻳُﻤۡ ﻨ َٰﻰ ؟‬

‫‪2‬‬
‫ّﻣِﻦ ﱠﻣﻨِ ّٖ‬
‫ۡ ٗ ﺕ‪1‬ﻡ‪1‬‬
‫ﺃَﻟَﻢۡ ﻳَﻚُ ﻧُﻄﻔَﺔ‬‫‪1‬‬
‫ﻲ ٍ ﻳ ُْﻤﻨَﻰ‬ ‫ْ‬ ‫ً‬ ‫ْ‬
‫ﺃَﻟَ ْﻢ ﻳَﻚُ ﻧُﻄﻔَﺔ ﻣِ ﻦ َﻣﻨِ ّ‬
‫‪13‬‬
‫ﻡ‪37 :75\31‬‬
‫ﺴ ﱠﻮ ٰﻯ‬ ‫ﻋﻠَﻘَ ٗﺔ‪ .‬ﻓَ َﺨﻠﻖَ ]‪ [...‬ﻓَ َ‬ ‫َ‬ ‫ﺛ ُ ﱠﻢ َﻛﺎﻥَ َ‬ ‫ﺴ ﱠﻮﻯ‬ ‫ﻋﻠَﻘَﺔً ﻓَ َﺨﻠَﻖَ ﻓَ َ‬ ‫ﺛ ُ ﱠﻢ َﻛﺎﻥَ َ‬ ‫ﻡ‪38 :75\31‬‬
‫‪@ @ôŞì‬‬ ‫‪flÏ‬‬ ‫‪ @flÕÜ ƒ‬‬
‫‪flÏ‬‬‫‪ @òÔÜ Ç‬‬‫‪fl @flæb×@ŞáqŽ‬‬ ‫ﺕ‪1‬‬ ‫‪14‬‬

‫]‪[...‬ﺕ‪.1‬‬
‫׋‪@ @óflrãþaflë@fl‬‬
‫‪ ‰‬‬ ‫‪Ş Ûa@µu‬‬ ‫‪fl 몍Ûa@Žéäčß@flÝÈ‬‬
‫‪flv‬‬
‫‪flÏ‬‬‫‬ ‫ُ‬ ‫ۡ‬ ‫ﱠ‬
‫ٱﻟﺰ ۡﻭ َﺟ ۡﻴ ِﻦ ‪ :‬ٱﻟﺬﻛ ََﺮ َﻭٱﻷﻧﺜ َ ٰ ٓﻰ‪.‬‬ ‫‪2‬‬ ‫ۡ‬
‫ﻓَ َﺠﻌَ َﻞ‪ 1‬ﻣِ ﻨﻪ ُ ﱠ‬ ‫ﺍﻟﺰ ْﻭ َﺟﻴ ِْﻦ ﺍﻟﺬﱠﻛ ََﺮ َﻭ ْﺍﻷ ُ ْﻧﺜَﻰ‬
‫ﻓَ َﺠﻌَ َﻞ ِﻣ ْﻨﻪ ُ ﱠ‬ ‫‪15‬‬
‫ﻡ‪39 :75\31‬‬
‫‪@ @óflmì¾a@flï€zŽí@æc@óÜÇ‬‬
‫‡‪fl @_Š‬‬
‫‪č Ô‬‬‫ˆ‪ ič @ÙÛč‬‬
‫‪fl @fl÷îÛc‬‬ ‫‪2‬‬
‫ﻲ‬ ‫َ‬
‫ﻋﻠَ ٰ ٓﻰ ﺃﻥ ﻳ ُۡﺤ ۧـ ِ َ‬ ‫َ‬
‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬
‫ﺲ ٰﺫ َﻟِﻚَ ﺑِ ٰﻘَﺪ ٍِﺭ‬ ‫ﺃَﻟَ ۡﻴ َ‬ ‫ﻲ‬
‫َ‬ ‫ﻴ‬
‫ِ‬ ‫ﺤ‬
‫ْ‬ ‫ُ‬ ‫ﻳ‬ ‫ْ‬
‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﻰ‬‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ِﺭ‬
‫ٍ‬ ‫ﺩ‬ ‫ﺃَﻟَﻴ َ‬
‫ْﺲ ﺫَﻟِﻚَ ﺑِﻘَﺎ‬ ‫‪16‬‬
‫ﻡ‪40 :75\31‬‬
‫ۡٱﻟ َﻤ ۡﻮﺗ َٰﻰ؟‬ ‫ْﺍﻟ َﻤ ْﻮﺗَﻰ‬

‫‪ 104\32‬ﺳﻮﺭﺓ ﺍﻟﻬﻤﺰﺓ‬
‫‪17‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 9‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪18‬‬

‫‪@ @ñđ‬‬
‫‪fl àfl Ûs@ñflàfl çŽ @ğÝØ‬‬
‫‪ Ûn@Ýíflë‬‬ ‫‪،‬‬ ‫‪3 2‬ﺕ‪1‬‬
‫َﻭ ۡﻳ ‪ٞ‬ﻞ ِﻟّﻜ ِّﻞ ُﻫ َﻤﺰَ ٖﺓ ﻟ َﻤﺰَ ﺓٍ‬
‫ﱡ‬ ‫‪1‬‬ ‫ُ‬ ‫َﻭﻳْ ٌﻞ ِﻟ ُﻜ ِّﻞ ُﻫ َﻤﺰَ ﺓٍ ﻟُ َﻤﺰَ ﺓٍ‬ ‫‪19‬‬
‫ﻡ‪1 :104\32‬‬
‫ﻋﺪﱠﺩَ ۥﻩ ُ !‬ ‫ٱﻟﱠﺬِﻱ َﺟ َﻤ َﻊ َﻣ ٗﺎﻻ َﻭ َ‬ ‫ﻋﺪﱠﺩَﻩ ُ‬ ‫ﺍﻟﱠﺬِﻱ َﺟ َﻤ َﻊ َﻣ ًﺎﻻ َﻭ َ‬ ‫ﻡ‪2 :104\32‬‬
‫†‪@ @êŽ‬‬
‫‡ ‪fl‬‬ ‫‪Ş Ç‬‬ ‫‪fl ëfl @übflß@flÉàfl u‬‬ ‫‪fl @ðč‰ÛKa‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪20‬‬

‫‡‪@ @êŽ‬‬
‫‪fl Ü ‚c@ŽéÛ bflß@Şæc @Žk‬‬‫‪fl zflí‬‬ ‫ﺴﺐُ ‪ 1‬ﺃ َ ﱠﻥ َﻣﺎﻟَ ٓۥﻪ ُ ﺃﺧﻠَﺪَﻩُۥ‪.‬‬
‫ۡ‬ ‫َ‬ ‫ﻳَ ۡﺤ َ‬ ‫ﺴﺐُ ﺃ َ ﱠﻥ َﻣﺎﻟَﻪ ُ ﺃ َ ْﺧﻠَﺪَﻩ ُ‬ ‫ﻳَﺤْ َ‬
‫‪21‬‬
‫ﻡ‪3 :104\32‬‬
‫‪@ @òčàfl İ‬‬
‫¨ ‬ ‫‪ a@ïčÏ@Şæ‰‬‬ ‫×‪fl jfl äŽîÛ @bKÜ‬‬
‫‬ ‫ﻛ ﱠَﻼ! ﻟَﻴ ُۢﻨﺒَﺬَ ﱠﻥ‪ 1‬ﻓِﻲ ۡٱﻟ ُﺤﻄ َﻤ ِﺔ ‪.‬‬
‫َ ‪2‬ﺕ‪1‬‬
‫ﻄ َﻤ ِﺔ‬ ‫ﻛ ﱠَﻼ ﻟَﻴُ ْﻨﺒَﺬَ ﱠﻥ ﻓِﻲ ْﺍﻟ ُﺤ َ‬ ‫‪1‬‬
‫ﻡ‪4 :104\32‬‬

‫َﻀ َﺮﺓٌ‪.‬‬ ‫‪ (1‬ﻧ ِ‬ ‫‪1‬‬

‫ﺕ‪ (1‬ﺑَﺎﺳ َِﺮﺓ ٌ‪ :‬ﺟﻤﺪﺕ ﻣﻼﻣﺤﻬﺎ ﻧﺘﻴﺠﺔ ﻣﻔﺎﺟﺄﺓ ﺳﺒﺒﺖ ﺍﻻﻧﺰﻋﺎﺝ‪.‬‬ ‫‪2‬‬

‫ﺕ‪ (1‬ﻓَﺎﻗ َِﺮﺓ‪ :‬ﺍﻟﻤﺼﻴﺒﺔ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﺘﻲ ﺗﻜﺴﺮ ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ‪.‬‬ ‫‪3‬‬

‫ِﻲ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،29‬ﺹ ‪357‬‬ ‫ﺖ ]ﺍﻟﻨﻔﺲ‪ ،‬ﺃﻭ ﺍﻟﺮﻭﺡ[ ﺍﻟﺘ ﱠ َﺮﺍﻗ َ‬ ‫ﺕ‪ (1‬ﺍﻟﺘ ﱠ َﺮﺍﻗِﻲ‪ :‬ﺟﻤﻊ ﺗﺮﻭﻗﺔ ﺃﻋﺎﻟﻲ ﺍﻟﺼﺪﺭ‪ ،‬ﺍﻟﻌﻈﺎﻡ ﺍﻟﻤﺤﻴﻄﺔ ﺑﺎﻟﻨﺤﺮ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻛ ﱠَﻼ ِﺇﺫَﺍ َﺑﻠَﻐَ ِ‬ ‫‪4‬‬

‫‪.(http://goo.gl/oj5Xfj‬‬
‫‪َ (1‬ﺭﺍﻗِﻲ ♦ ﺕ‪ (1‬ﺭﺍﻗﻲ‪ :‬ﺍﻟﺬﻱ ﻳﺼﻨﻊ ﺍﻟﺮﻗﻴﺔ‪ ،‬ﺃﻱ ﺍﻟﺘﻌﻮﻳﺬﺓ‪.‬‬ ‫‪5‬‬

‫‪ (1‬ﻭﺃﻳﻘﻦ‪.‬‬ ‫‪6‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 28‬ﻭﻅَﻦﱠ « ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ » َﺭ ِﺑّﻚَ «‪.‬‬ ‫‪7‬‬

‫ﺱ‪ (1‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﺩﻋﺎ ﺍﻟﻨﺒﻲ ﺇﻟﻰ ﺑﻴﻌﺔ ﻋﻠﻲ ﻳﻮﻡ ﻏﺪﻳﺮ ﺧﻢ‪ ،‬ﻓﻠﻤﺎ ﺑﻠﻎ ﺍﻟﻨﺎﺱ ﻭﺃﺧﺒﺮﻫﻢ ﻓﻲ ﻋﻠﻲ ﻣﺎ ﺃﺭﺍﺩ ﷲ ﺃﻥ ﻳﺨﺒﺮﻫﻢ ﺑﻪ‪ ،‬ﺭﺟﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺎﺗﻜﺄ ﻣﻌﺎﻭﻳﺔ ﻋﻠﻰ ﺍﻟﻤﻐﻴﺮﺓ ﺑﻦ ﺷﻌﺒﺔ ﻭﺃﺑﻲ ﻣﻮﺳﻰ‬ ‫‪8‬‬

‫ﺍﻻﺷﻌﺮﻱ‪ ،‬ﺛﻢ ﺃﻗﺒﻞ ﻳﺘﻤﻄﻰ ﻧﺤﻮ ﺃﻫﻠﻪ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﻭﷲ ﻻ ﻧﻘﺮ ﻟﻌﻠﻲ ﺑﺎﻟﻮﻻﻳﺔ ﺃﺑﺪًﺍ‪ ،‬ﻭﻻ ﻧﺼﺪﻕ ﻣﺤﻤﺪًﺍ ﻣﻘﺎﻟﺘﻪ ﻓﻴﻪ‪ ،‬ﻓﻨﺰﻟﺖ ﻓﻴﻪ ﺍﻵﻳﺎﺕ ‪ .34-31‬ﻓﺼﻌﺪ ﺍﻟﻨﺒﻲ ﺍﻟﻤﻨﺒﺮ ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻟﺒﺮﺍءﺓ ﻣﻨﻪ‪،‬‬
‫ﺻﺪﱠﻕَ ‪ :‬ﻣﺎ ﻳﺠﺐ ﺗﺼﺪﻳﻘﻪ‪ ،‬ﺃﻭ ﻓﻼ ﺻﺪﻕ ﻣﺎﻟﻪ ﺃﻱ ﻓﻼ ﺯﻛﺎﺓ )ﺍﻟﺒﻴﻀﺎﻭﻱ‬ ‫ﺴﺎﻧَﻚَ ِﻟﺘ َ ْﻌ َﺠ َﻞ ﺑِ ِﻪ« )‪ (16 :75\31‬ﻓﺴﻜﺖ ﺍﻟﻨﺒﻲ ﻭﻟﻢ ﻳﺴﻤﻪ ♦ ﺕ‪ (1‬ﻓ ََﻼ َ‬ ‫ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ » َﻻ ﺗ ُ َﺤ ِ ّﺮﻙْ ِﺑ ِﻪ ِﻟ َ‬
‫‪.(http://goo.gl/PQndSp‬‬
‫ﺏ َﻭﺗ ََﻮ ﱠﻟﻰ ]ﻋﻦ ﺍﻹﻳﻤﺎﻥ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/gO5ZDu‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﻟَﻜ ِْﻦ َﻛﺬﱠ َ‬ ‫‪9‬‬

‫ﻄﻰ‪ :‬ﻳﺘﺒﺨﺘﺮ ﻓﻲ ﻣﺸﻴﺘﻪ‪.‬‬ ‫ﺕ‪َ (1‬ﻳﺘ َ َﻤ ﱠ‬ ‫‪10‬‬

‫ﻄﻰ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﺃ َ ْﻭﻟَﻰ ﻟَﻚَ « ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻟﻤﺎ ﻧﺰﻟﺖ ﺍﻵﻳﺔ ‪ 30 :74\4‬ﺗﺼﻒ ﺍﻟﺠﺤﻴﻢ » َﻋﻠَ ْﻴ َﻬﺎ ِﺗ ْﺴﻌَﺔَ‬ ‫َﺐ ِﺇﻟَﻰ ﺃ َ ْﻫ ِﻠ ِﻪ َﻳﺘ َ َﻤ ﱠ‬
‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﺫَﻫ َ‬ ‫‪11‬‬

‫َﻋﺸ ََﺮ« ﻗﺎﻝ ﺃﺑﻮ ﺟﻬﻞ ﻟﻘﺮﻳﺶ ﺛﻜﻠﺘﻜﻢ ﺃﻣﻬﺎﺗﻜﻢ ﻳﺨﺒﺮﻛﻢ ﺇﺑﻦ ﺃﺑﻲ ﻛﺒﺸﺔ ﺃﻥ ﺧﺰﻧﺔ ﺟﻬﻨﻢ ﺗﺴﻌﺔ ﻋﺸﺮ ﻭﺃﻧﺘﻢ ﺍﻟﺪﻫﻢ ﺃﻓﻴﻌﺠﺰ ﻛﻞ ﻋﺸﺮﺓ ﻣﻨﻜﻢ ﺃﻥ ﻳﺒﻄﺸﻮﺍ ﺑﺮﺟﻞ ﻣﻦ ﺧﺰﻧﺔ ﺟﻬﻨﻢ ﻓﺄﻭﺣﻰ ﷲ ﺇﻟﻰ‬
‫ﺭﺳﻮﻟﻪ ﺃﻥ ﻳﺄﺗﻲ ﺃﺑﺎ ﺟﻬﻞ ﻓﻴﻘﻮﻝ ﻟﻪ »ﺃ َ ْﻭﻟَﻰ ﻟَﻚَ ﻓَﺄ َ ْﻭﻟَﻰ‪ .‬ﺛ ُ ﱠﻢ ﺃ َ ْﻭﻟَﻰ ﻟَﻚَ ﻓَﺄ َ ْﻭﻟَﻰ« )ﺍﻵﻳﺘﺎﻥ ‪ .(35-34‬ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‪ :‬ﺳﺄﻝ ﺇﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﻗﻮﻟﻪ ﺃﻭﻟﻰ ﻟﻚ ﻓﺄﻭﻟﻰ ﺃﺷﻲء ﻗﺎﻟﻪ ﺍﻟﻨﺒﻲ ﻣﻦ ﻗﺒﻞ‬
‫ﻧﻔﺴﻪ ﺛﻢ ﺃﻧﺰﻟﻪ ﷲ‪.‬‬
‫ﺳﺪًﻯ‪ :‬ﻣﻬﻤﻼ ﻓﻼ ﻳﺠﺎﺯﻯ‪.‬‬ ‫‪ (1‬ﺃَﻳَ ْﺤﺴِﺐُ ♦ ﺕ‪ُ (1‬‬ ‫‪12‬‬

‫‪ (1‬ﺗ َﻚُ ‪ (2‬ﺗ ُ ْﻤﻨَﻰ ♦ ﺕ‪ (1‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 46 :53\23‬ﻡ‪ (1‬ﺃﻧﻈﺮ ﺗﻜﻮﻳﻦ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺑﻄﻦ ﺍﻣﻪ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.46 :53\23‬‬ ‫‪13‬‬

‫ﺴ ﱠﻮﻯ ]ﺍﻋﻀﺎءﻩ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/Zqqq1R‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺛ ُ ﱠﻢ َﻛﺎﻥَ َﻋﻠَﻘَﺔً ﻓَ َﺨ َﻠﻖَ ]ﷲ ﻣﻨﻬﺎ ﺍﻹﻧﺴﺎﻥ[ ﻓَ َ‬ ‫‪14‬‬

‫ﺎﻥ‪.‬‬ ‫ﺍﻟﺰ ْﻭ َﺟ ِ‬ ‫‪ (1‬ﻳﺨﻠﻖ ‪ (2‬ﱠ‬ ‫‪15‬‬

‫ﻲ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺣﺮﻑ ﺍﻟﺒﺎء ﻓﻲ ﺑِﻘَﺎﺩ ٍِﺭ ﺣﺸﻮ‪.‬‬ ‫‪ (1‬ﻳَ ْﻘﺪ ُِﺭ ‪ (2‬ﻳُ ْﺤ ﱠ‬
‫ﻴ‬
‫ِ‬ ‫‪16‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪17‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪18‬‬

‫ﻁﻌّﺎﻥ َﻏﻴّﺎﺏ َﻋﻴّﺎﺏ ﻟﻠﻨﺎﺱ؛ ﻟُ َﻤﺰَ ﺓ‪ :‬ﺍﻟﻌﻴﱠﺎﺏ‪ ،‬ﺍﻟﻜﺜﻴﺮ ﺍﻻﻏﺘﻴﺎﺏ‪.‬‬

‫‪ (1‬ﻫ ُْﻤﺰَ ﺓٍ ‪ (2‬ﻟُ ْﻤﺰَ ﺓٍ ‪ (3‬ﻭﻳﻞ ﻟﻠ ُﻬ َﻤﺰَ ﺓٍ ﺍﻟﻠُ َﻤﺰَ ﺓٍ‪ ،‬ﻭﻳﻞ ﻟﻠ ُﻬ َﻤﺰَ ﺓٍ ﻭﺍﻟﻠُ َﻤﺰَ ﺓٍ ♦ ﺕ‪ (1‬ﻫُ َﻤﺰَ ﺓ‪َ :‬‬ ‫‪19‬‬

‫‪َ (1‬ﺟ ﱠﻤ َﻊ ‪َ (2‬ﻭ َﻋﺪَﺩَﻩُ‪.‬‬ ‫‪20‬‬

‫‪ (1‬ﻳَﺤْ ﺴِﺐُ ‪.‬‬ ‫‪21‬‬

‫‪100‬‬
 ‫‪@ @òàfl İ‬‬
‫¨ ‬ ‫‪ a@bflß@ÙíflŠ†c@bflßëfl‬‬ ‫َﻭ َﻣﺎ ٓ ﺃ َ ۡﺩ َﺭ ٰﯨﻚَ َﻣﺎ ۡٱﻟ ُﺤ َ‬
‫ﻄ َﻤﺔُ‪1‬؟‬ ‫ﻄ َﻤﺔ ُ‬ ‫َﻭ َﻣﺎ ﺃَﺩ َْﺭﺍﻙَ َﻣﺎ ْﺍﻟ ُﺤ َ‬ ‫‪2‬‬
‫ﻡ‪5 :104\32‬‬
‫‡‪@ @ñ‬‬
‫‪fl Ó‬‬ ‫‪ ì¾a@čéÜK Ûa@ŽŠbflã‬‬ ‫ٱ¡ِ ۡٱﻟ ُﻤﻮﻗَﺪَﺓُ‪،‬‬ ‫َﺎﺭ ﱠ‬
‫ﻧ ُ‬ ‫}ِ ْﺍﻟ ُﻤﻮﻗَﺪَﺓ ُ‬ ‫َﺎﺭ ﱠ‬
‫ﻧ ُ‬ ‫ﻡ‪6 :104\32‬‬
‫‡‪@ @ñč‬‬
‫‪fl Ïþa@óÜÇ‬‬ ‫‪fl @ŽÉÜč İ‬‬
‫‪K mfl @ïčnÛKa‬‬ ‫ﻋﻠَﻰ ۡٱﻷ َ ۡﻓﺪَﺓِ‪.‬‬ ‫ﻊ‬
‫ِ ُ َ‬ ‫ﻠ‬ ‫ﱠ‬
‫َﻄ‬ ‫ﺗ‬ ‫ِﻲ‬ ‫ٱﻟﱠﺘ‬ ‫ﻋﻠَﻰ ْﺍﻷ َ ْﻓ ِﺌﺪَ ِﺓ‬ ‫ِ ُ َ‬‫ﻊ‬ ‫ﻠ‬ ‫ﱠ‬
‫َﻄ‬ ‫ﺗ‬ ‫ِﻲ‬ ‫ﺍﻟﱠﺘ‬ ‫ﻡ‪7 :104\32‬‬
‫–‡‪@ @ñfl‬‬ ‫‪fl ûşß@áèîÜÇ‬‬ ‫‪fl @bflèãŞ g‬‬ ‫ﺻﺪَﺓ ‪،‬‬
‫‪1‬ﺕ‪1‬‬
‫‪ٞ‬‬ ‫ۡ‬
‫ﻋﻠﻴ ِﻬﻢ ﱡﻣﺆ َ‬ ‫ۡ‬ ‫َ‬ ‫ﺇِﻧﱠ َﻬﺎ َ‬ ‫ﺻﺪَﺓ ٌ‬
‫ﻋﻠ ْﻴ ِﻬ ْﻢ ُﻣﺆْ َ‬ ‫َ‬ ‫ﺇِﻧﱠ َﻬﺎ َ‬
‫‪3‬‬
‫ﻡ‪8 :104\32‬‬
‫ۢ ‪2‬ﻡ‪1‬ﺕ‪1‬‬
‫†‪@ @ñč‬‬
‫‡ ‪fl‬‬ ‫‪Ş àfl ßş @‡flàÇ‬‬ ‫‪fl @ïčÏ‬‬ ‫‪.‬‬ ‫ﻋ َﻤ ٖﺪ ﱡﻣ َﻤﺪﱠﺩَﺓِ‬
‫‪1‬‬
‫ﻓِﻲ َ‬ ‫ﻋ َﻤ ٍﺪ ُﻣ َﻤﺪﱠﺩَﺓٍ‬ ‫ﻓِﻲ َ‬
‫‪4‬‬
‫ﻡ‪9 :104\32‬‬

‫‪ 77\33‬ﺳﻮﺭﺓ ﺍﻟﻤﺮﺳﻼﺕ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 50‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪48‬‬
‫‪5‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪6‬‬

‫Ž ‪@ @bÏ‹ŽÇ@čoÜ‬‬ ‫‪fl ‹¾aflë‬‬ ‫ﺖ ﻋ ُۡﺮ ٗﻓﺎ‪1‬ﺕ‪!1‬‬ ‫ﺳ ٰﻠَ ِ‬ ‫َﻭ ۡٱﻟ ُﻤ ۡﺮ َ‬ ‫ﺕ ﻋ ُْﺮﻓًﺎ‬ ‫ﺳ َﻼ ِ‬ ‫َﻭ ْﺍﻟ ُﻤ ْﺮ َ‬
‫‪7‬‬
‫ﻡ‪1 :77\33‬‬
‫ﻋﺼۡ ٗﻔﺎ!‬ ‫ﺼ ٰﻔَ ِ‬
‫ﺖ‬ ‫ﻓَ ۡﭑﻟ ٰﻌَ ِ‬ ‫ﺼﻔًﺎ‬ ‫َ ْ‬ ‫ﻋ‬ ‫ﺕ‬
‫ِ‬ ‫َﺎ‬ ‫ﻔ‬ ‫ﺎﺻ‬ ‫ﻓَ ْﺎﻟﻌَ ِ‬ ‫ﻡ‪2 :77\33‬‬
‫‪1‬‬ ‫ﺕ‬
‫— ‪@ @bЗflÇ@čoÐ‬‬ ‫‪č È‬‬ ‫‪fl ÛbÏ‬‬ ‫َ‬
‫‪8‬‬

‫‹‪@ @a‹“flã@čp‬‬ ‫“‪fl‬‬‫‪č äŞ Ûaflë‬‬ ‫ۡ‬

‫ﺕ ﻧَﺸ ٗﺮﺍ!‬ ‫َﻭٱﻟ ٰﻨﱠﺸ َِﺮ ِ‬
‫ٰ‬ ‫ﺕ ﻧَﺸ ًﺮﺍ‬‫ْ‬ ‫َﻭﺍﻟﻨﱠﺎﺷ َِﺮﺍ ِ‬ ‫ﻡ‪3 :77\33‬‬
‫‪@ @bÓ‹Ï@čoÓ‬‬ ‫‹‬‫‪ Ð ÛbÏ‬‬ ‫ٗ‬
‫ﺖ ﻓ ۡﺮﻗﺎ!‬ ‫َ‬ ‫ﻓَ ۡﭑﻟ ٰﻔَ ِﺮ ٰﻗَ ِ‬ ‫ﺕ ﻓَ ْﺮﻗﺎً‬ ‫َﺎﺭﻗَﺎ ِ‬ ‫ﻓَ ْﺎﻟﻔ ِ‬ ‫ﻡ‪4 :77\33‬‬
‫ۡ ۡ ٰ ‪1‬‬
‫‪@ @aĆ‹×čˆ@čoîfl Ô‬‬ ‫‪č ܾbÏ‬‬ ‫ۡ‬
‫ﺖ ﺫِﻛ ًﺮﺍ‪،‬‬ ‫ﻓَﭑﻟ ُﻤﻠ ِﻘﻴَ ِ‬ ‫ﺕ ِﺫﻛ ًﺮﺍ‬ ‫ْ‬ ‫ﻓَ ْﺎﻟ ُﻤ ْﻠ ِﻘﻴَﺎ ِ‬ ‫‪9‬‬
‫ﻡ‪5 :77\33‬‬
‫‪@ @aĆŠ‰Žã@ëc@aĆŠ‰ŽÇ‬‬ ‫ﻋ ُۡﺬ ًﺭﺍ‪ 1‬ﺃ َ ۡﻭ‪ 2‬ﻧُ ۡﺬ ًﺭﺍ‪!3‬‬ ‫ﻋﺬْ ًﺭﺍ ﺃ َ ْﻭ ﻧُﺬ ًﺭﺍ‬
‫ْ‬ ‫ُ‬ ‫‪10‬‬
‫ﻡ‪6 :77\33‬‬
‫‪@ @ÉčÓìflÛ @flæ뎇Ç‬‬ ‫‪fl ìŽm@bflàãŞ g‬‬ ‫ﻋﺪ ُﻭﻥَ ﻟَ ٰ َﻮﻗ ‪ِٞ‬ﻊ‪.‬‬ ‫ﺇِﻧﱠ َﻤﺎ ﺗُﻮ َ‬ ‫ﻋﺪ ُﻭﻥَ ﻟَ َﻮﺍﻗِ ٌﻊ‬ ‫ﺇِﻧﱠ َﻤﺎ ﺗُﻮ َ‬ ‫ﻡ‪7 :77\33‬‬
‫‪@ @oflàč  ‬‬ ‫‪ @ŽâìŽväş Ûa@aflˆhÏ‬‬ ‫‬ ‫ﺴ ۡﺖ‪،1‬‬ ‫ﻁﻤِ َ‬ ‫ﻓَﺈِﺫَﺍ ٱﻟﻨﱡ ُﺠﻮ ُﻡ ُ‬ ‫ﺴﺖْ‬ ‫ﻁﻤِ َ‬ ‫ﻓَﺈِﺫَﺍ ﺍﻟﻨﱡ ُﺠﻮ ُﻡ ُ‬ ‫‪11‬‬
‫ﻡ‪8 :77\33‬‬
‫‹‪@ @oflu‬‬ ‫‪Ï‬‬ ‫‪ @bflà‬‬‫‪Ş Ûa@aflˆgëfl‬‬ ‫ﺴ َﻤﺎ ٓ ُء ﻓُ ِﺮ َﺟ ۡﺖ‪1‬ﺕ‪،1‬‬ ‫َﻭ ِﺇﺫَﺍ ٱﻟ ﱠ‬ ‫ﺖ‬ ‫ﺴ َﻤﺎ ُء ﻓُ ِﺮ َﺟ ْ‬ ‫َﻭ ِﺇﺫَﺍ ﺍﻟ ﱠ‬ ‫‪12‬‬
‫ﻡ‪9 :77\33‬‬
‫‪@ @oÐ‬‬ ‫§‪č ㎠@ŽÞbflj‬‬
‫‪č a@aflˆgëfl‬‬ ‫َﻭ ِﺇﺫَﺍ ۡٱﻟ ِﺠﺒَﺎ ُﻝ ﻧُ ِﺴﻔ َۡﺖ‪،1‬‬ ‫َﻭ ِﺇﺫَﺍ ْﺍﻟ ِﺠﺒَﺎ ُﻝ ﻧُ ِﺴﻔ ْ‬
‫َﺖ‬ ‫‪13‬‬
‫ﻡ‪10 :77\33‬‬
‫‪@ @oflnÓ‬‬ ‫Ž‪n c@ŽÝ‬‬‫‹‪Ž‬‬ ‫‪ş Ûa@aflˆgëfl‬‬ ‫ٱﻟﺮﺳُ ُﻞ ﺃُﻗِّﺘ َۡﺖ‪1‬ﺕ‪،1‬‬ ‫َﻭ ِﺇﺫَﺍ ﱡ‬ ‫َﺖ‬‫ﺍﻟﺮﺳُ ُﻞ ﺃُﻗِّﺘ ْ‬ ‫َﻭ ِﺇﺫَﺍ ﱡ‬ ‫‪14‬‬
‫ﻡ‪11 :77\33‬‬
‫‪@ @oÜu‬‬ ‫‪ğ c@_âìflí@ğðdÛč‬‬ ‫ﻱ ِ ﻳَ ۡﻮ ٍﻡ ﺃ ُ ِ ّﺟﻠَ ۡﺖ؟‬ ‫ِﻷ َ ّ‬ ‫ﺖ‬ ‫ﻱ ِ ﻳَ ْﻮ ٍﻡ ﺃ ُ ِ ّﺟﻠَ ْ‬ ‫ِﻷ َ ّ‬ ‫ﻡ‪12 :77\33‬‬
‫‪@ @Ý —ÐÛa@âìflîÛč‬‬ ‫ِﻟ َﻴ ۡﻮ ِﻡ ۡٱﻟﻔَﺼۡ ِﻞﺕ‪.1‬‬ ‫ﺼ ِﻞ‬ ‫ْ‬ ‫َ‬ ‫ﻔ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻡ‬‫ِﻟ َﻴ ْﻮ ِ‬
‫‪15‬‬
‫ﻡ‪13 :77\33‬‬
‫‪@ @Ý —ÐÛa@Žâìflí@bflß@ÙíflŠ†c@bflßëfl‬‬ ‫َﻭ َﻣﺎ ٓ ﺃ َ ۡﺩ َﺭﯨٰ ﻚَ َﻣﺎ ﻳَ ۡﻮ ُﻡ ۡٱﻟﻔَﺼۡ ِﻞ؟‬ ‫ﺼ ِﻞ‬ ‫ْ‬
‫َﻭ َﻣﺎ ﺃﺩ َْﺭﺍﻙَ َﻣﺎ ﻳَ ْﻮ ُﻡ ﺍﻟﻔَ ْ‬ ‫َ‬ ‫ﻡ‪14 :77\33‬‬
‫‪@ @µ‬‬
‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻟّ ِۡﻠ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ ﻡ‪!1‬‬ ‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟ ِْﻠ ُﻤ َﻜ ِﺬ ّﺑِﻴﻦَ‬ ‫‪16‬‬
‫ﻡ‪15 :77\33‬‬
‫‪@ @µ‬‬ ‫‪fl ÛčëŞ þ a@čÙÜčèŽã@áÛc‬‬ ‫ﺃَﻟَﻢۡ ﻧُﻬۡ ﻠِﻚِ ‪ۡ 1‬ٱﻷ َ ﱠﻭﻟِﻴﻦَ ؟‬ ‫ﺃَﻟَ ْﻢ ﻧُ ْﻬﻠِﻚِ ْﺍﻷ َ ﱠﻭﻟِﻴ َﻦ‬ ‫‪17‬‬
‫ﻡ‪16 :77\33‬‬
‫‚‹‪@ @åfl í‬‬ ‫‪č þa@ŽáèŽ È‬‬ ‫‪Ž jč nŽã@ŞáqŽ‬‬ ‫ﺛ ُ ﱠﻢ ﻧُ ۡﺘﺒِﻌُ ُﻬ ُﻢ‪ۡ 1‬ٱﻷٓﺧِ ِﺮﻳﻦَ ؟‬ ‫ﺛ ُ ﱠﻢ ﻧُﺘْﺒِﻌُ ُﻬ ُﻢ ْﺍﻵَﺧِ ِﺮﻳﻦَ‬ ‫‪18‬‬
‫ﻡ‪17 :77\33‬‬
‫‪@ @µ‬‬‫‹ ‪fl ßč‬‬
‫‪ v¾bči@ŽÝÈ‬‬ ‫‪fl Ðflã@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‬ ‫َﻛ ٰﺬَﻟِﻚَ ﻧ َۡﻔﻌَ ُﻞ ﺑِ ۡﭑﻟ ُﻤ ۡﺠ ِﺮﻣِ ﻴﻦَ ‪.‬‬ ‫َﻛﺬَﻟِﻚَ ﻧَ ْﻔﻌَ ُﻞ ﺑِ ْﺎﻟ ُﻤﺠْ ِﺮﻣِ ﻴﻦَ‬ ‫ﻡ‪18 :77\33‬‬
‫‪@ @µ‬‬
‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻟّ ِۡﻠ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ !‬ ‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟ ِْﻠ ُﻤ َﻜ ِﺬ ّ ِﺑﻴﻦَ‬ ‫ﻡ‪19 :77\33‬‬
‫ﻴﻦ ؟‬ ‫ﺃَﻟَﻢۡ ﻧ َۡﺨﻠُﻘ ﱡﻜﻢ ّﻣِﻦ ﱠﻣﺎ ٓ ٖء ﱠﻣ ِﻬ ٖ‬ ‫ﻣِﻦ َﻣﺎءٍ َﻣ ِﻬﻴ ٍﻦ‬ ‫ﺃَﻟَ ْﻢ ﻧَ ْﺨﻠُ ْﻘ ُﻜ ْﻢ ْ‬ ‫ﻡ‪20 :77\33‬‬
‫‪@ @µèߪ @bŞß@åğß@ásØÔ܃flã@áÛc‬‬ ‫ﺕ‪1‬‬ ‫‪19‬‬

‫‪@ @µ‬‬‫‪_ Ø‬‬‫‪č ߪ @Šafl‹Ó‬‬ ‫‪ @ïčÏ@Žéäfl ÜflÈv‬‬ ‫‪flÏ‬‬ ‫‬ ‫ِﻴﻦﺕ‪،1‬‬ ‫ﻓَ َﺠﻌَ ۡﻠ ٰﻨَﻪ ُ ﻓِﻲ ﻗَ َﺮ ٖﺍﺭ ﱠﻣﻜ ٍ‬ ‫ﻓَ َﺠﻌَ ْﻠﻨَﺎﻩ ُ ﻓِﻲ ﻗَ َ ٍ َ ٍ‬
‫ِﻴﻦ‬ ‫ﻜ‬ ‫ﻣ‬ ‫ﺍﺭ‬ ‫ﺮ‬ ‫ﻡ‪21 :77\33‬‬
‫‪20‬‬

‫‪@ @âìÜÈŞß@Šfl‡Ó‬‬ ‫‪ @óÛg‬‬ ‫ﻮﻡ‪.‬‬ ‫ﺇِﻟَ ٰﻰ ﻗَﺪ َٖﺭ ﱠﻣﻌۡ ﻠُ ٖ‬ ‫ﻮﻡ‬ ‫ﺇِﻟَﻰ ﻗَﺪ ٍَﺭ َﻣ ْﻌﻠُ ٍ‬ ‫ﻡ‪22 :77\33‬‬
‫‡‪@ @æfl 뎊‬‬‫‪č Ô‬‬ ‫‪ Ûa@fláÈčäÏ‬‬ ‫‪ @bflãŠfl‡Ô‬‬ ‫‪Ï‬‬ ‫‬ ‫ﺕ‪1‬‬
‫َ‬ ‫ٰ‬ ‫ۡ‬
‫ﻓَﻘَﺪ َۡﺭﻧَﺎ ]‪ . [...‬ﻓﻨِ َﻢ ٱﻟﻘﺪ ُِﺭﻭﻥَ ]‪! [...‬‬
‫ﻌۡ‬ ‫َ‬ ‫ﺕ‪1‬‬
‫ﻓَﻘَﺪ َْﺭﻧَﺎ ﻓَﻨِ ْﻌ َﻢ ْﺍﻟﻘﺎﺩ ُِﺭﻭﻥَ‬
‫َ‬ ‫‪21‬‬
‫ﻡ‪23 :77\33‬‬

‫ﻄ َﻤﺔ‪ :‬ﺍﻟﻜﺜﻴﺮﺓ ﺍﻟﺘﺤﻄﻴﻢ‪ ،‬ﺇﺳﻢ ﻟﺠﻬﻨﻢ‪.‬‬ ‫‪ (1‬ﻟَﻴُ ْﻨ َﺒﺬَﺍﻥﱠ ‪ ،‬ﻟَﻴُ ْﻨ َﺒﺬُﻥﱠ ‪ ،‬ﻟَﻴُ ْﻨ َﺒﺬَﻧﱠﻪُ‪ ،‬ﻟَ َﻨ ْﻨ ِﺒﺬَﻧﱠﻪُ‪ ،‬ﻟَﻴُ ْﻨ َﺒﺬَﺃَﻥﱠ ‪ْ (2‬ﺍﻟ َﺤﺎ ِﻁ َﻤ ِﺔ ♦ ﺕ‪ْ (1‬ﺍﻟ ُﺤ َ‬ ‫‪1‬‬

‫‪ْ (1‬ﺍﻟ َﺤﺎﻁِ َﻤﺔُ‪.‬‬ ‫‪2‬‬

‫ﺻﺪَﺓ ٌ‪ :‬ﻣﻄﺒﻘﺔ ﻣﻐﻠﻘﺔ‪.‬‬ ‫ُ َ‬ ‫ﺆْ‬ ‫ﻣ‬ ‫(‬ ‫‪1‬‬ ‫ﺕ‬ ‫♦‬ ‫َﺔ‬ ‫ﻘ‬ ‫ﺒ‬‫ﻄ‬‫ْ‬
‫ﺻﺪَﺓٌ‪َ ُ ،‬‬
‫ﻣ‬ ‫‪ُ (1‬ﻣ ْﻮ َ‬ ‫‪3‬‬

‫ﻋ ُﻤﺪٍ‪ ،‬ﻓﻲ ﻋ ُْﻤﺪٍ‪ ،‬ﻓﻲ َﻋ ْﻤﺪٍ‪ ،‬ﺑِﻌَ َﻤ ٍﺪ ‪ُ (2‬ﻣ َﻤﺪﱠﺩَﺓ ٌ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺑﻌَ َﻤ ٍﺪ ُﻣ َﻤﺪﱠﺩَﺓٍ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﻣﻦ ﻫﻨﺎﻙ ﺗﻮﺟﻬﺖ ﺇﻟﻰ ﻣﻜﺎﻥ ﺁﺧﺮ ﻣﺨﻴﻒ ﺃﻛﺜﺮ ﺃﻳﻀًﺎ ﻭﺷﺎﻫﺪﺕ‬ ‫‪ (1‬ﻓﻲ ُ‬ ‫‪4‬‬

‫ﻓﻴﻪ ﺃﺷﻴﺎء ﺃﻛﺜﺮ ﺭﻋﺒًﺎ ﺃﻳﻀًﺎ‪ .‬ﻓﻬﺎ ﻫﻨﺎﻙ ﻛﺎﻧﺖ ﺗﺸﺘﻌﻞ ﻭﺗﺘﻘﺪ ﻧﺎﺭ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻤﻜﺎﻥ ﻳﻨﻔﺘﺢ ﻋﺒﺮ ﺛﻐﺮﺓ ﺣﺘﻰ ﺍﻟﺠﺤﻴﻢ ﻭﻛﺎﻥ ﻣﻤﻠﻮء ﺑﺄﻋﻤﺪﺓ ﻛﺒﻴﺮﺓ ﻣﻦ ﻧﺎﺭ ﻛﺎﻧﺖ ﺗﻐﻮﺹ ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﺭﺅﻳﺔ‬
‫ﻭﻻ ﺣﺘﻰ ﺗﺨﻴﻞ ﺃﺑﻌﺎﺩﻫﺎ« )ﺍﺧﻨﻮﺥ‪.(7 :21 ،‬‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪5‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪6‬‬

‫‪ (1‬ﻋ ُُﺮﻓًﺎ ♦ ﺕ‪ (1‬ﻋﺮﻓﺎ‪ :‬ﺑﻌﻀﻬﻢ ﻭﺭﺍء ﺑﻌﺾ‪ ،‬ﺍﻟﻤﺮﺍﺩ ﺍﻟﺘﺘﺎﺑﻊ‪.‬‬ ‫‪7‬‬

‫ﺎﺻﻔَﺎﺕ‪ :‬ﺍﻟﺮﻳﺎﺡ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﻬﺒﻮﺏ‪.‬‬ ‫ﺕ‪ْ (1‬ﺍﻟﻌَ ِ‬ ‫‪8‬‬

‫‪ (1‬ﻓ َْﺎﻟ ُﻤﻠَ ِﻘّﻴَﺎﺕِ‪.‬‬ ‫‪9‬‬

‫ﻋﺬُ ًﺭﺍ‪َ ،‬ﻋ ْﺬ ًﺭﺍ ‪َ (2‬ﻭ ‪ (3‬ﻧُﺬُ ًﺭﺍ‪.‬‬ ‫‪ُ (1‬‬ ‫‪10‬‬

‫ﺴﺖْ ‪.‬‬ ‫ﻁ ِّﻤ َ‬ ‫‪ُ (1‬‬ ‫‪11‬‬

‫ﺷﻘﱠﺖ‪.‬‬ ‫‪ (1‬ﻓُ ِ ّﺮ َﺟﺖْ ♦ ﺕ‪ (1‬ﻓُ ِﺮ َﺟﺖْ ‪ُ :‬‬ ‫‪12‬‬

‫ﺴﻔَﺖْ ‪.‬‬ ‫‪ (1‬ﻧُ ِ ّ‬ ‫‪13‬‬

‫‪ُ (1‬ﻭﻗِّﺘ َﺖْ ‪ ،‬ﻭﻗِﺘ َﺖْ ‪ ،‬ﺃُﻗِﺘ َﺖْ ‪ ،‬ﻭﻭﻗِﺘ َﺖْ ♦ ﺕ‪ (1‬ﺃُﻗِّﺘ َﺖْ ‪ :‬ﺣﺪﺩ ﻭﻗﺘﻬﺎ ﻟﻠﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻣﻤﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫‪14‬‬

‫ﺼ ِﻞ‪.‬‬‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻓﻲ ﻳﻮﻡ ْﺍﻟﻔَ ْ‬ ‫‪15‬‬

‫ﻡ‪ (1‬ﺗﺘﻜﺮﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﺸﺮ ﻣﺮﺍﺕ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﺗﺮﺗﻞ ﻓﻲ ﺟﻮﻗﺎﺕ ﺩﻳﻨﻴﺔ ﻛﻤﺎ ﺑﻔﻌﻞ ﺍﻟﺮﻫﺒﺎﻥ ﻓﻲ ﺻﻠﻮﺍﺗﻬﻢ‪.‬‬ ‫‪16‬‬

‫‪ (1‬ﻧَ ْﻬﻠِﻚِ ‪.‬‬ ‫‪17‬‬

‫‪ (1‬ﺛ ُ ﱠﻢ ﻧُﺘْﺒِ ْﻌ ُﻬ ُﻢ‪ ،‬ﺛ ُ ﱠﻢ ﺳﻨُﺘْﺒِﻌُ ُﻬ ُﻢ‪ ،‬ﻭﺳﻨُﺘْﺒِﻌُ ُﻬ ُﻢ‪.‬‬ ‫‪18‬‬

‫ﺕ‪َ (1‬ﻣ ِﻬﻴﻦ‪ :‬ﻗﻠﻴﻞ ﺣﻘﻴﺮ‪.‬‬ ‫‪19‬‬

‫ﺕ‪ (1‬ﻗَ َﺮ ٍﺍﺭ َﻣﻜِﻴ ٍﻦ‪ :‬ﺍﻟﺮﺣﻢ‪.‬‬ ‫‪20‬‬

‫‪ (1‬ﻓَﻘَﺪﱠﺭْ ﻧَﺎ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﻘَﺪَﺭْ ﻧَﺎ ]ﻋﻠﻰ ﺫﻟﻚ[ ﻓَﻨِ ْﻌ َﻢ ْﺍﻟﻘَﺎﺩ ُِﺭﻭﻥَ ]ﻧﺤﻦ[ )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪.(153‬‬ ‫‪21‬‬

‫‪101‬‬
 ‫‪@ @µ‬‬ ‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪ ،‬ﻳَ ۡﻮ َﻣﺌِﺬٖ ‪ ،‬ﻟّ ِۡﻠ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ !‬ ‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟ ِْﻠ ُﻤ َﻜ ِﺬ ّ ِﺑﻴﻦَ‬ ‫ﻡ‪24 :77\33‬‬
‫ﺽ ِﻛﻔَﺎﺗًﺎ ‪،‬‬ ‫ﺃَﻟَﻢۡ ﻧ َۡﺠﻌَ ِﻞ ۡٱﻷ َ ۡﺭ َ‬ ‫ﺽ ِﻛﻔَﺎﺗًﺎ‬ ‫ﺃَﻟَ ْﻢ ﻧَﺠْ ﻌَ ِﻞ ْﺍﻷ َ ْﺭ َ‬ ‫ﻡ‪25 :77\33‬‬
‫×‪@ @bĆmbÐ‬‬
‫‪č @flŠþa@ÝÈ‬‬ ‫‪fl vflã@áÛc‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬

‫‪@ @bmflìßcëfl @bflîyc‬‬ ‫]‪[...‬ﺕ‪ 1‬ﺃ َ ۡﺣﻴَﺎ ٓ ٗء َﻭﺃَﻣۡ ٰ َﻮ ٗﺗﺎ؟‬ ‫ﺃ َ ْﺣﻴَﺎ ًء َﻭﺃ َ ْﻣ َﻮﺍﺗًﺎ‬ ‫‪2‬‬
‫ﻡ‪26 :77\33‬‬
‫ﺖ‪َ ،‬ﻭﺃ َ ۡﺳﻘَ ۡﻴ ٰﻨَ ُﻜﻢ‬ ‫ﺷﻤِ ٰ َﺨ ٖ‬ ‫ِﻲﻡ‪َ ٰ 1‬‬ ‫ۡ‬
‫’ ‪@bŞß@áØäfl îԎcëfl @oflƒàč‬‬ ‫Ž‪fl @flï‬‬ ‫‪č ëfl Š‬‬
‫‪fl @bflèîčÏ@bfläÜflÈu‬‬ ‫‪fl ëfl‬‬ ‫َﻭ َﺟﻌَﻠﻨَﺎ ﻓِﻴ َﺕﻬﺎ‪َ 1‬ﺭ ٰ َﻭﺳ َ‬ ‫ﺕ‬
‫ِﻲ ﺷَﺎﻣِ ﺨَﺎ ٍ‬ ‫َﻭ َﺟﻌَ ْﻠﻨَﺎ ﻓِﻴ َﻬﺎ َﺭ َﻭﺍﺳ َ‬ ‫ﻡ‪27 :77\33‬‬
‫‪3‬‬

‫‪@ @bmafl‹Ï‬‬ ‫‬ ‫ٗ‬ ‫ُ‬

‫ﱠﻣﺎ ٓ ٗء ﻓ َﺮﺍﺗﺎ ‪.‬‬ ‫ﺳﻘَ ْﻴﻨَﺎ ُﻛ ْﻢ َﻣﺎ ًء ﻓُ َﺮﺍﺗًﺎ‬ ‫َﻭﺃ َ ْ‬
‫‪@ @µ‬‬ ‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫ّ‬ ‫ۡ‬ ‫ّ‬
‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻟِﻠ ُﻤ َﻜ ِﺬﺑِﻴﻦَ !‬ ‫ّ‬ ‫ْ‬
‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟِﻠ ُﻤ َﻜ ِﺬﺑِﻴﻦَ‬ ‫ﻡ‪28 :77\33‬‬
‫‪@ @æfl ìŽi‰‬‬‫‪ğ Ø‬‬ ‫‪ mŽ @éči@áŽnä×@bflß@óÛg@(aìÔÜč İ‬‬ ‫‪ ãa‬‬ ‫ﻄ ِﻠﻘُ ٓﻮﺍْ ﺇِﻟَ ٰﻰ َﻣﺎ ُﻛﻨﺘُﻢ ﺑِِۦﻪ ﺗ ُ َﻜ ِﺬّﺑُﻮﻥَ‪.‬‬ ‫ٱﻧ َ‬ ‫ﻄ ِﻠﻘُﻮﺍ ﺇِﻟَﻰ َﻣﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﺑِ ِﻪ ﺗ ُ َﻜ ِﺬ ّﺑُﻮﻥَ‬ ‫ﺍ ْﻧ َ‬ ‫ﻡ‪29 :77\33‬‬
‫’‪@ @kflÈ‬‬ ‫‪Ž @čsÜ qfl @ðčˆ@ČÝÃ‬‬ ‫‪č @óÛg@(aìÔÜč İ‬‬ ‫‪ ãa‬‬ ‫ﺐ‪،‬‬ ‫ﺷﻌَ ٖ‬ ‫ﺚ ُ‬ ‫ﻄ ِﻠﻘُ ٓﻮﺍْ‪ 1‬ﺇِﻟَ ٰﻰ ﻅِ ٖ ّﻞ ﺫِﻱ ﺛ َ ٰﻠَ ِ‬ ‫ٱﻧ َ‬ ‫ﺐ‬
‫ﺷﻌَ ٍ‬ ‫ﺙ ُ‬ ‫ﻄ ِﻠﻘُﻮﺍ ﺇِﻟَﻰ ﻅِ ٍّﻞ ﺫِﻱ ﺛ َ َﻼ ِ‬ ‫ﺍ ْﻧ َ‬ ‫‪4‬‬
‫ﻡ‪30 :77\33‬‬
‫‪@ @k‬‬‫‪č èflÜK Ûa@flåßč @ïčäÌŽí@bÛëfl @ÝîčÜÃ‬‬ ‫‪ @bKÛ‬‬ ‫ﺐ‪.‬‬ ‫ِﻴﻞ َﻭ َﻻ ﻳ ُۡﻐﻨِﻲ ﻣِ ﻦَ ٱﻟﻠﱠ َﻬ ِ‬ ‫ﻅﻠ ٖ‬ ‫ﱠﻻ َ‬ ‫ﺐ‬ ‫ﻅﻠِﻴ ٍﻞ َﻭ َﻻ ﻳُ ْﻐﻨِﻲ ﻣِ َﻦ ﺍﻟﻠﱠ َﻬ ِ‬ ‫َﻻ َ‬ ‫ﻡ‪31 :77\33‬‬
‫‹@ @‬ ‫“‹‪ —ÔÛb×@Šfl‬‬ ‫‪fl ič @ïčß‹flm@bflèãŞ g‬‬ ‫ﺇِﻧﱠ َﻬﺎ ﺗ َۡﺮﻣِﻲ ِﺑﺸ ََﺮ ٖﺭ‪1‬ﺕ‪ 1‬ﻛ َۡﭑﻟﻘَﺼۡ ِﺮ‪،2‬‬ ‫ﺇِﻧﱠ َﻬﺎ ﺗ َْﺮﻣِ ﻲ ِﺑﺸ ََﺮ ٍﺭ ﻛ َْﺎﻟﻘَﺼ ِْﺮ‬ ‫‪5‬‬
‫ﻡ‪32 :77\33‬‬
‫‪@ @‹ÐŽ–@oÜàfl u‬‬ ‫×‪č @ŽéãŞ d‬‬
‫‬ ‫ﺻ ۡﻔ ‪ٞ‬ﺮ‪.2‬‬ ‫ﻛَﺄَﻧﱠ ۥﻪ ُ ِﺟ ٰ َﻤﻠَ ‪ٞ‬ﺖ‪1‬ﺕ‪ُ 1‬‬ ‫ﺻ ْﻔ ٌﺮ‬ ‫ﻛَﺄَﻧﱠﻪ ُ ِﺟ َﻤﺎﻟَﺔ ٌ ُ‬ ‫‪6‬‬
‫ﻡ‪33 :77\33‬‬
‫‪@ @µ‬‬ ‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪َ ،‬ﻳ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻟّ ِۡﻠ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ !‬ ‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟ ِْﻠ ُﻤ َﻜ ِﺬ ّ ِﺑﻴﻦَ‬ ‫ﻡ‪34 :77\33‬‬
‫‪@ @æfl ìÔİ‬‬ ‫‪č äflí@bÛ@Žâìflí@afl‰çfl‬‬ ‫ٰ َﻫﺬَﺍ َﻳ ۡﻮ ُﻡ‪َ 1‬ﻻ ﻳَﻨﻄِ ﻘُﻮﻥَ‪،‬‬ ‫َﻫﺬَﺍ َﻳ ْﻮ ُﻡ َﻻ َﻳ ْﻨ ِﻄﻘُﻮ َﻥ‬ ‫‪7‬‬
‫ﻡ‪35 :77\33‬‬
‫‪@ @æfl 뎊‰‬‬ ‫‪č nfl ÈflîÏ‬‬ ‫ˆ‪ @áŽèÛ @Žæ‬‬ ‫‪fl ûŽí@bÛëfl‬‬ ‫َﻭ َﻻ ﻳ ُۡﺆﺫَﻥُ ‪ 1‬ﻟَ ُﻬﻢۡ ]‪ [...‬ﻓَﻴَﻌۡ ﺘَﺬ ُِﺭﻭﻥَ‪.‬‬
‫ﺕ‪1‬‬
‫َﻭ َﻻ ﻳُﺆْ ﺫَ ُﻥ ﻟَ ُﻬ ْﻢ ﻓَﻴَ ْﻌﺘَﺬ ُِﺭﻭﻥَ‬ ‫‪8‬‬
‫ﻡ‪36 :77\33‬‬
‫‪@ @µ‬‬ ‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻟّ ِۡﻠ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ !‬ ‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟ ِْﻠ ُﻤ َﻜ ِﺬ ّﺑِﻴﻦَ‬ ‫ﻡ‪37 :77\33‬‬
‫‪@ @µ‬‬‫‪fl ÛčëŞ þ aflë@áØäfl Èflàu‬‬ ‫‪fl @Ý—ÐÛa@Žâìflí@afl‰çfl‬‬ ‫ٰ َﻫﺬَﺍ ﻳَ ۡﻮ ُﻡ ۡٱﻟﻔَﺼۡ ِﻞ‪َ .‬ﺟ َﻤﻌۡ ٰﻨَﻜﻢۡ َﻭٱﻷ ﱠﻭﻟِﻴﻦَ‪.‬‬
‫َ‬ ‫ۡ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬
‫ﺼ ِﻞ َﺟ َﻤ ْﻌﻨَﺎﻛ ْﻢ َﻭﺍﻷ ﱠﻭﻟِﻴ َﻦ‬ ‫َﻫﺬَﺍ ﻳَ ْﻮ ُﻡ ْﺍﻟﻔَ ْ‬ ‫ﻡ‪38 :77\33‬‬
‫‪@ @æ 뎇îčØÏ‬‬ ‫‪ @‡î×@áØÛ @flæb×@æhÏ‬‬ ‫‬ ‫ُﻭﻥ‪.1‬‬ ‫ﻓَﺈِﻥ ﻛَﺎ َﻥ ﻟَ ُﻜﻢۡ ﻛ َۡﻴﺪ‪ ،ٞ‬ﻓَﻜِﻴﺪ ِ‬ ‫ﻓَﺈ ِ ْﻥ َﻛﺎﻥَ ﻟَ ُﻜ ْﻢ َﻛ ْﻴﺪ ٌ ﻓَﻜِﻴﺪ ُﻭ ِﻥ‬ ‫ﻡ‪39 :77\33‬‬
‫‪9‬‬

‫‪@ @µ‬‬ ‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻟّ ِۡﻠ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ !‬ ‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟ ِْﻠ ُﻤ َﻜ ِﺬ ّﺑِﻴﻦَ‬ ‫ﻡ‪40 :77\33‬‬
‫ُﻮﻥ ‪،‬‬ ‫ٰ‬
‫ﺇِ ﱠﻥ ۡٱﻟ ُﻤﺘﱠﻘِﻴﻦَ ]‪[...‬ﺕ‪ 1‬ﻓِﻲ ﻅِ ﻠَ ٖﻞ َﻭ ُ‬ ‫ﺇِ ﱠﻥ ْﺍﻟ ُﻤﺘﱠﻘِﻴﻦَ ﻓِﻲ َ‬
‫ﻋﻴ ٖ‬ ‫ﻅِﻼ ٍﻝ َﻭﻋُﻴُﻮ ٍﻥ‬ ‫ﻡ‪41 :77\33‬‬
‫‪@ @æìŽîÇ‬‬ ‫‪Ž ëfl @ÝÜÃ‬‬‫‪č @ïčÏ@flµÔ‬‬ ‫‪č nŞ ¾ a@Şæg‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪10‬‬

‫×‪@ @æfl ìŽènfl “flí@bŞàßč @flé‬‬ ‫‪č ìflÏ‬‬ ‫‪ ëfl‬‬ ‫َﻭﻓَ ٰ َﻮ ِﻛﻪَ ﻣِ ﱠﻤﺎ ﻳَ ۡﺸﺘ َ ُﻬﻮﻥَ ‪.‬‬ ‫ﺸﺘ َ ُﻬﻮﻥَ‬ ‫َﻭﻓَ َﻮﺍ ِﻛﻪَ ﻣِ ﱠﻤﺎ ﻳَ ْ‬ ‫ﻡ‪42 :77\33‬‬
‫‹‪@ @æfl ìÜàfl Èflm@áŽnä×@bflàič @bîčäçfl @(aìŽi‬‬ ‫×‪fl ’aflë@(aìÜ‬‬ ‫‬ ‫ٱﺷ َﺮﺑُﻮﺍْ َﻫﻨِ ٓﻴﺎ‪ِ ،1‬ﺑ َﻤﺎ ﻛُﻨﺘُﻢۡ ﺗ َﻌۡ َﻤﻠُﻮﻥَ ‪.‬‬ ‫ﻛُﻠُﻮﺍْ َﻭ ۡ‬ ‫ﻛُﻠُﻮﺍ َﻭﺍ ْﺷ َﺮﺑُﻮﺍ َﻫﻨِﻴﺌًﺎ ِﺑ َﻤﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﺗ َ ْﻌ َﻤﻠُﻮﻥَ‬ ‫‪11‬‬
‫ﻡ‪43 :77\33‬‬
‫‪@ @µ‬‬ ‫ ‪fl äč‬‬
‫‪č z¾a@ðvflã@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‪ @bŞãg‬‬ ‫ﺇِﻧﱠﺎ َﻛ ٰﺬ َﻟِﻚَ ﻧ َۡﺠ ِﺰﻱ ۡٱﻟ ُﻤ ۡﺤ ِﺴﻨِﻴﻦَ‪.‬‬ ‫َﺠْﺰﻱ ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦَ‬ ‫ﺇِﻧﱠﺎ َﻛﺬَﻟِﻚَ ﻧ ِ‬ ‫ﻡ‪44 :77\33‬‬
‫‪@ @µ‬‬ ‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪َ ،‬ﻳ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻟّ ِۡﻠ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ !‬ ‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣ ِﺌ ٍﺬ ﻟ ِْﻠ ُﻤ َﻜ ِﺬ ّ ِﺑﻴﻦَ‬ ‫ﻡ‪45 :77\33‬‬
‫‹‪@ @æfl ìŽß‬‬‫‪ vşß@áØãŞ g@bzÜîčÜÓ‬‬ ‫×‪ @(aìŽÈnŞ àfl mfl ëfl @(aìÜ‬‬‫‬ ‫ﻛُﻠُﻮﺍْ َﻭﺗ َ َﻤﺘﱠﻌُﻮﺍْ ]‪[...‬ﺕ‪ 1‬ﻗَﻠِﻴﻼ‪ .‬ﺇِﻧﻜﻢ ﱡﻣ ِﺮ ُﻣﻮﻥَ ‪.‬‬
‫ﺠۡ‬ ‫ُ‬ ‫ﱠ‬ ‫ً‬ ‫ِﻴﻼ ﺇِﻧﱠ ُﻜ ْﻢ ُﻣﺠ ِْﺮ ُﻣﻮﻥَ‬ ‫ﻛُﻠُﻮﺍ َﻭﺗ َ َﻤﺘﱠﻌُﻮﺍ ﻗَﻠ ً‬ ‫‪12‬‬
‫ﻡ‪46 :77\33‬‬
‫‪@ @µ‬‬ ‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪ ،‬ﻳَ ۡﻮ َﻣﺌِﺬٖ ‪ ،‬ﻟّ ِۡﻠ ُﻤ َﻜ ِﺬّﺑِﻴﻦَ !‬ ‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟ ِْﻠ ُﻤ َﻜ ِﺬ ّﺑِﻴﻦَ‬ ‫ﻡ‪47 :77\33‬‬
‫×‪@ @æfl ìŽÈ‬‬ ‫×‪ ‹flí@bÛ@(aìŽÈ‬‬ ‫‪ Ša@ŽáèŽ Û@flÝîčÓ@aflˆgëfl‬‬ ‫ْ‬
‫]‪[...‬ﺕ‪َ 1‬ﻭﺇِﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ‪ۡ » :‬ٱﺭ َﻛﻌُﻮﺍ«‪َ ،‬ﻻ‬ ‫ﺍﺭ َﻛﻌُﻮﺍ َﻻ ﻳَ ْﺮ َﻛﻌُﻮﻥَ‬ ‫َﻭﺇِﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ ْ‬ ‫‪13‬‬
‫ﻫـ‪48 :77\33‬‬
‫ﻳَ ۡﺮ َﻛﻌُﻮﻥَ ﺱ‪.1‬‬
‫‪@ @µ‬‬‫‪fl ič ‰‬‬‫‪ğ Ø‬‬ ‫‪ àŽ ÜnÛ@‰č÷ßfl ìflí@Ýíflë‬‬ ‫ّ‬ ‫ۡ‬ ‫ّ‬
‫َﻭ ۡﻳ ‪ٞ‬ﻞ‪ ،‬ﻳَ ۡﻮ َﻣﺌ ِٖﺬ‪ ،‬ﻟِﻠ ُﻤ َﻜ ِﺬﺑِﻴﻦَ !‬ ‫َﻭ ْﻳ ٌﻞ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ﻟ ِْﻠ ُﻤ َﻜ ِﺬ ّﺑِﻴﻦَ‬ ‫ﻡ‪49 :77\33‬‬
‫ﺚ‪ ،‬ﺑَﻌۡ ﺪَﻩُۥ‪ ،‬ﻳ ُۡﺆﻣِ ﻨُﻮﻥَ ‪1‬؟‬ ‫ﻱ ِ َﺣﺪِﻳ ۢ ِ‬ ‫]‪ [...‬ﻓَﺒِﺄ َ ّ‬ ‫ﺚ ﺑَ ْﻌﺪَﻩ ُ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ‬ ‫ﻱ ِ َﺣﺪِﻳ ٍ‬ ‫ﻓَﺒِﺄ َ ّ‬ ‫ﻡ‪50 :77\33‬‬
‫‡‪@ @æfl ìŽäßč ûŽí@Žê‬‬
‫‪fl Èfli@čsíč‡y‬‬ ‫‪fl @ğðdjč Ï‬‬
‫‬ ‫ﺕ‪1‬‬ ‫‪14‬‬

‫‪ 50\34‬ﺳﻮﺭﺓ ﻕ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 45‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪38‬‬
‫‪15‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬
‫‹ ‬
‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪16‬‬

‫‡@ @‬
‫‪č îčv¾ a@æa‹ÔÛaflë@Ö‬‬ ‫ﺍﻥ ٱﻟ َﻤ ِﺠﻴ ِﺪ ]‪. [...‬‬
‫ﺕ‪2‬‬ ‫ۡ‬ ‫ُ‬ ‫ۡ‬
‫ﻕٓ ‪َ .‬ﻭٱﻟﻘ ۡﺮ َء ِ‬
‫ﺕ‪1‬‬
‫ﻕ َﻭ ْﺍﻟﻘُ ْﺮﺁ ِﻥ ﺍﻟ َﻤ ِﺠﻴ ِﺪ‬
‫ْ‬ ‫َ‬ ‫‪17‬‬
‫ﻡ‪1 :50\34‬‬
‫‪@flÞbÔÏ‬‬
‫‪ @áŽèäğß@Šč‰äşß@áŽçbflu@æc@(aìŽjv‬‬ ‫‪čÇ‬‬
‫‪fl @Ýfli‬‬ ‫ۡ‬ ‫َ‬ ‫ْ‬
‫ﻋ ِﺠﺒ ُٓﻮﺍ ﺃﻥ َﺟﺎ ٓ َءﻫُﻢ ﱡﻣﻨﺬ ‪ِٞ‬ﺭ ِ ّﻣﻨ ُﻬﻢۡ ‪.‬‬ ‫ۡ‬
‫]‪ [...‬ﺑَﻞ َ‬
‫ﺕ‪1‬‬
‫ﻋ ِﺠﺒُﻮﺍ ﺃ َ ْﻥ َﺟﺎ َء ُﻫ ْﻢ ُﻣ ْﻨﺬ ٌِﺭ ﻣِ ْﻨ ُﻬ ْﻢ‬ ‫ﺑَ ْﻞ َ‬ ‫‪1‬‬
‫ﻡ‪2 :50\34‬‬
‫‪@ @k‬‬
‫‪ć îčvÇ‬‬‫‪fl @ïfl’@afl‰çfl @flæ뎋Ðč Ø‬‬‫‪ Ûa‬‬ ‫ﻋ ِﺠﻴﺐٌ ‪.‬‬‫ﻓَﻘَﺎ َﻝ ۡٱﻟ ٰ َﻜﻔ ُِﺮﻭﻥَ‪َ ٰ » :‬ﻫﺬَﺍ ﺷ َۡﻲ ٌء َ‬ ‫ﻋ ِﺠﻴﺐٌ‬ ‫ﻲ ٌء َ‬ ‫ﻓَﻘَﺎ َﻝ ْﺍﻟﻜَﺎﻓ ُِﺮﻭﻥَ َﻫﺬَﺍ َ‬
‫ﺷ ْ‬

‫ﺕ‪ِ (1‬ﻛﻔَﺎﺗًﺎ‪ :‬ﺟﺎﻣﻌﺔ ﺿﺎﻣﺔ‪.‬‬ ‫‪1‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻟﻸﺣﻴﺎء ﻭﺍﻷﻣﻮﺍﺕ‪.‬‬ ‫‪2‬‬

‫ﺕ‪ (1‬ﻓُ َﺮﺍﺕ‪ :‬ﺷﺪﻳﺪ ﺍﻟﻌﺬﻭﺑﺔ ♦ ﻡ‪ (1‬ﺍﻧﻈﺮ ﻗﺼﻴﺪﺓ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ ﻓﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.10 :31\57‬‬ ‫‪3‬‬

‫ﻄﻠَﻘُﻮﺍ‪.‬‬
‫‪ (1‬ﺍ ْﻧ َ‬ ‫‪4‬‬

‫ﺼ ِﺮ ♦ ﺕ‪ (1‬ﺷﺮﺭ‪ :‬ﻣﺎ ﺗﻄﺎﻳﺮ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﺼ ِﺮ‪ ،‬ﻛ َْﺎﻟ ِﻘ َ‬

‫ﺍﺭ ‪ (2‬ﻛ َْﺎﻟﻘَ َ‬
‫ﺍﺭ‪ ،‬ﺑِﺸ َِﺮ ٍ‬
‫‪ (1‬ﺑِﺸ ََﺮ ٍ‬ ‫‪5‬‬

‫ﺻﻔُ ٌﺮ ♦ ﺕ‪ِ (1‬ﺟ َﻤﺎﻟَﺔ‪ :‬ﺟﻤﻊ ﺟﻤﻞ‪.‬‬ ‫‪ُ (1‬ﺟ َﻤﺎﻟَﺔٌ‪ِ ،‬ﺟ َﻤ َﺎﻻﺕٌ ‪ُ ،‬ﺟ َﻤ َﺎﻻﺕٌ ‪ُ (2‬‬ ‫‪6‬‬

‫‪ (1‬ﻳَ ْﻮ َﻡ‪.‬‬ ‫‪7‬‬

‫‪ (1‬ﻳَﺄْﺫَ ُﻥ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻻ ﻳُﺆْ ﺫَ ُﻥ ﻟَ ُﻬ ْﻢ ]ﺍﻟﻨﻄﻖ[ ﻓَﻴَ ْﻌﺘَﺬ ُِﺭﻭ َﻥ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/3zslov‬‬ ‫‪8‬‬

‫‪ (1‬ﻓَﻜِﻴﺪُﻭﻧِﻲ‪.‬‬ ‫‪9‬‬

‫ﻋﻴُﻮ ٍﻥ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/4HvX5z‬‬ ‫ُﻮﻥ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺇِﻥﱠ ْﺍﻟ ُﻤﺘﱠﻘِﻴﻦَ ]ﻣﻦ ﻋﺬﺍﺏ ﷲ[ ﻓِﻲ ﻅ َِﻼ ٍﻝ َﻭ ُ‬ ‫ﻅﻠَ ٍﻞ ‪َ (2‬ﻭ ِﻋﻴ ٍ‬ ‫‪ُ (1‬‬ ‫‪10‬‬

‫‪َ (1‬ﻫﻨِﻴ•ﺎ‪.‬‬ ‫‪11‬‬

‫ِﻴﻼ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/SywMR9‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ُ :‬ﻛﻠُﻮﺍ َﻭﺗَ َﻤﺘﱠﻌُﻮﺍ ]ﺯﻣﻨﺎ[ ﻗَﻠ ً‬ ‫‪12‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺍﻟﺬﻳﻦ ﺇﺫﺍ[ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ ﺍﺭْ َﻛﻌُﻮﺍ َﻻ ﻳَﺮْ َﻛﻌُﻮﻥَ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،29‬ﺹ ‪ ♦ (http://goo.gl/F8TJf8 446‬ﺱ‪ (1‬ﻋﻦ ﻣﺠﺎﻫﺪ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺛﻘﻴﻒ‪.‬‬ ‫‪13‬‬

‫ﺚ ﺑَ ْﻌﺪَﻩُ ﻳُﺆْ ِﻣﻨُﻮﻥَ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،29‬ﺹ ‪.(http://goo.gl/u7AD48 447‬‬ ‫ﻱ ِ َﺣﺪِﻳ ٍ‬ ‫‪ (1‬ﺗُﺆْ ﻣِ ﻨُﻮﻥَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺇﻥ ﻟﻢ ﻳﺆﻣﻨﻮﺍ ﺑﻬﺬﺍ ﺍﻟﻘﺮﺁﻥ[ ﻓَﺒِﺄ َ ّ‬ ‫‪14‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .1‬ﻋﻨﻮﺍﻥ ﺁﺧﺮ‪ :‬ﺍﻟﺒﺎﺳﻘﺎﺕ‪.‬‬ ‫‪15‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪16‬‬

‫ِﻴﻢ‪ِ .‬ﺇﻧﱠﻚَ ﻟَﻤِ ﻦَ ْﺍﻟﻤُﺮْ َ‬

‫ﺳﻠِﻴﻦَ )ﺇﺑﻦ‬ ‫ﺳﻠِﻴﻦَ [ ﺍﺳﻮﺓ ﺑﺎﻵﻳﺎﺕ ‪ :3-1 :36\41‬ﻳﺲ‪َ .‬ﻭﺍﻟﻘﺮﺁﻥ ْﺍﻟ َﺤﻜ ِ‬
‫ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 1 :68\2‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺍﻟﻘﺮﺁﻥ ْﺍﻟ َﻤ ِﺠﻴ ِﺪ ] ِﺇﻧﱠﻚَ َﻟ ِﻤ َﻦ ْﺍﻟﻤُﺮْ َ‬ ‫‪17‬‬

‫ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،26‬ﺹ ‪.(http://goo.gl/8rJqFh 277‬‬

‫‪102‬‬
‫ˆ‪@ @‡îčÈifl @ÉŽ uflŠ@ÙÛč‬‬
‫×‪fl @biafl‹mŽ @bŞä‬‬
‫‪ ëfl @bflänčß@aflˆc‬‬ ‫]‪[...‬ﺕ‪ 1‬ﺃَءِ ﺫَﺍ‪ِ 1‬ﻣ ۡﺘﻨَﺎ‪َ 2‬ﻭﻛُﻨﱠﺎ ﺗ ُ َﺮﺍﺑٗ ﺎ؟ ٰﺫ َﻟِﻚَ َﺭ ۡﺟ ۢ ُﻊ‬ ‫ﺃَﺋِﺬَﺍ ﻣِ ﺘْﻨَﺎ َﻭﻛُﻨﱠﺎ ﺗ ُ َﺮﺍﺑًﺎ ﺫَﻟِﻚَ َﺭ ْﺟ ٌﻊ ﺑَﻌِﻴﺪ ٌ‬ ‫‪2‬‬
‫ﻡ‪3 :50\34‬‬
‫َﺑ ِﻌﻴﺪ‪.« ٞ‬‬
‫‪@áŽèäčß@ŽŠþa@Ž˜Ô‬‬ ‫‪ äflm@bflß@bfläàčÜÇ‬‬ ‫‪fl @‡Ó‬‬ ‫ﺽ ﻣِ ۡﻨ ُﻬﻢۡ ‪َ .‬ﻭﻋِﻨﺪَﻧَﺎ‬ ‫ُ‬ ‫ﺭ‬‫ۡ‬ ‫َ‬ ‫ٱﻷ‬ ‫ۡ‬ ‫ﺺ‬ ‫ُ‬ ‫ُ‬ ‫ﻘ‬ ‫َﻨ‬ ‫ﺗ‬ ‫ﺎ‬ ‫ﻋ ِﻠﻤۡ َ‬
‫ﻣ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻗَ ۡﺪ َ‬ ‫ﺽ ﻣِ ْﻨ ُﻬ ْﻢ‬ ‫ﺺ ْﺍﻷ َ ْﺭ ُ‬ ‫ﻋ ِﻠ ْﻤﻨَﺎ َﻣﺎ ﺗ َ ْﻨﻘُ ُ‬ ‫ﻗَﺪْ َ‬
‫‪3‬‬
‫ﻡ‪4 :50\34‬‬
‫ۢ ُﺕ‪1‬‬
‫‪@ @Å‬‬‫‪ îčÐy‬‬ ‫× ‪fl @ćknfl‬‬ ‫‡‪č @bflã‬‬ ‫‪fl äčÇëfl‬‬ ‫ِﻛ ٰﺘ َﺐٌ َﺣﻔِﻴﻆ ‪.‬‬ ‫َﻭ ِﻋ ْﻨﺪَﻧَﺎ ِﻛﺘَﺎﺏٌ َﺣﻔِﻴﻆٌ‬
‫َ‬ ‫ﺑَ ۡﻞ َﻛﺬﱠﺑُﻮﺍْ ﺑِ ۡﭑﻟ َﺤ ِ‬ ‫ﺑَ ْﻞ َﻛﺬﱠﺑُﻮﺍ ﺑِ ْﺎﻟ َﺤ ّ ِ‬
‫َ ‪1‬‬
‫‪@‹ßc@ïčÏ@áŽèÏ‬‬ ‫¨‪ @áŽçbflu@bŞàÛ @ğÕ‬‬ ‫‪ bči@(aìŽi‰‬‬ ‫× ‪Ş‬‬ ‫‪ @Ýfli‬‬ ‫ِﻲ ﺃﻣۡ ٖﺮ‬ ‫َ‬ ‫ٓ‬
‫ﻖ ﻟ ﱠﻤﺎ َﺟﺎ َءﻫُﻢۡ ‪ ،‬ﻓ ُﻬﻢۡ ﻓ ٓ‬ ‫ّ‬ ‫ﻖ ﻟَ ﱠﻤﺎ َﺟﺎ َءﻫُ ْﻢ ﻓَ ُﻬ ْﻢ ﻓِﻲ‬ ‫‪4‬‬
‫ﻡ‪5 :50\34‬‬
‫‪@ @w‬‬‫‪_ í‹ßŞ‬‬ ‫ﱠﻣ ِﺮﻳﺞٍﺕ‪.1‬‬ ‫ﺃ َ ْﻣ ٍﺮ َﻣ ِﺮﻳﺞٍ‬
‫‪@flÑî×@áŽèÓ‬‬ ‫‪ ìÏ@bflà‬‬
‫‪Ş Ûa@óÛg@(a뎋Ä‬‬ ‫‪ äflí@áÜÏ‬‬ ‫‪ c‬‬ ‫ﺴ َﻤﺎٓءِ ﻓَ ۡﻮﻗَ ُﻬﻢۡ ‪ ،‬ﻛ َۡﻴ َ‬
‫ﻒ‬ ‫]‪ [---‬ﺃَﻓَﻠَﻢۡ ﻳَﻨﻈ ُﺮ ٓﻭﺍ ﺇِﻟﻰ ٱﻟ ﱠ‬
‫َ‬ ‫ْ‬ ‫ُ‬ ‫ﺴ َﻤﺎءِ ﻓَ ْﻮﻗَ ُﻬ ْﻢ َﻛﻴ َ‬
‫ْﻒ‬ ‫ﻈ ُﺮﻭﺍ ﺇِﻟﻰ ﺍﻟ ﱠ‬ ‫َ‬ ‫ﺃَﻓَﻠَ ْﻢ ﻳَ ْﻨ ُ‬ ‫‪5‬‬
‫ﻡ‪6 :50\34‬‬
‫ٰ‬ ‫ٰ‬
‫ﻭﺝ ؟‬ ‫ﺑَﻨ َۡﻴﻨَ َﻬﺎ َﻭﺯَ ﻳﱠﻨﱠ َﻬﺎ‪َ ،‬ﻭ َﻣﺎ ﻟَ َﻬﺎ ﻣِﻦ ﻓُ ُﺮ ٖ‬ ‫ﺑَﻨَ ْﻴﻨَﺎﻫَﺎ َﻭﺯَ ﻳﱠﻨﱠﺎﻫَﺎ َﻭ َﻣﺎ ﻟَ َﻬﺎ ﻣِ ْﻦ ﻓُ ُﺮﻭﺝٍ‬
‫ﺕ‪1‬‬
‫‪@ @x뎋Ï‬‬ ‫‪ @åčß@bflèÛ @bflßëfl @bflèäŞ íŞ Œ‬‬
‫‪fl ëfl @bflèäfl îfläifl‬‬
‫ۡ‬ ‫َ‬ ‫ٰ‬ ‫َﻭ ۡٱﻷ ۡﺭ َ‬
‫َ‬ ‫ﺽ َﻣﺪَﺩْﻧَﺎﻫَﺎ َﻭﺃ َ ْﻟﻘَ ْﻴﻨَﺎ ﻓِﻴ َﻬﺎ‬ ‫َﻭ ْﺍﻷ َ ْﺭ َ‬
‫ِﻲ ‪،‬‬ ‫ﺽ َﻣﺪَ ۡﺩﻧَ َﻬﺎ‪َ ،‬ﻭﺃﻟﻘَ ۡﻴﻨَﺎ ﻓِﻴ َﻬﺎ َﺕﺭ ٰ‪َ1‬ﻭﺳ َ‬ ‫ﻡ‪7 :50\34‬‬
‫Ž‪@flï‬‬
‫‪č ëfl Š‬‬
‫‪fl @bflèîčÏ@bfläîÔÛcëfl @bflèãfl †fl‡ßfl @flŠþaflë‬‬ ‫ﻡ‪1‬‬ ‫‪6‬‬

‫َ ۡ‬ ‫ِﻲ َﻭﺃ َ ْﻧﺒَﺘْﻨَﺎ ﻓِﻴ َﻬﺎ ْ‬

‫×‪@ @wîèifl @xëflŒ@ğÝ‬‬ ‫‪ @åčß@bflèîčÏ@bflänfljãcëfl‬‬ ‫ﻴﺞ‪،‬‬‫َﻭﺃ ۢﻧﺒَﺘﻨَﺎ ﻓِﻴ َﻬﺎ ﻣِ ﻦ ُﻛ ِّﻞ ﺯَ ۡﻭ ۢﺝِ ]‪ [...‬ﺑَ ِﻬ ٖ‬ ‫ﻣِﻦ ُﻛ ِّﻞ ﺯَ ْﻭﺝٍ‬ ‫َﺭ َﻭﺍﺳ َ‬
‫ﺑَ ِﻬﻴﺞٍ‬
‫ِﻴﺐﺕ‪.2‬‬ ‫ﻋ ۡﺒ ٖﺪ ﱡﻣﻨ ٖ‬ ‫َﻭﺫ ِۡﻛ َﺮ ٰﻯ ِﻟﻜُ ِّﻞ َ‬ ‫ﺼ َﺮ ٗﺓ‬ ‫ﺗ َۡﺒ ِ‬ ‫ﺐ‬
‫ﻋ ْﺒ ٍﺪ ُﻣﻨِﻴ ٍ‬ ‫ْﺼ َﺮﺓ ً َﻭ ِﺫ ْﻛ َﺮﻯ ِﻟﻜُ ِّﻞ َ‬ ‫ﺗَﺒ ِ‬ ‫ﻡ‪8 :50\34‬‬
‫‪1‬ﺕ‪1‬‬
‫‪@ @kîčäßş @‡jflÇ@ğÝØ‬‬ ‫—‹‪ Ûč@ôfl‹×čˆëfl @ñfl‬‬ ‫‪č jflm‬‬ ‫‪7‬‬

‫‪@éči@bflänfljãdÏ‬‬
‫‪ @b×fl‹jfl ßş @bflß@bflà‬‬
‫‪Ş Ûa@flåßč @bfläÛŞãfl ëfl‬‬ ‫ﺴ َﻤﺎ ٓ ِء َﻣﺎ ٓ ٗء ﱡﻣ ٰ َﺒ َﺮ ٗﻛﺎ‪ ،‬ﻓَﺄ َ ۢﻧﺒَ ۡﺘﻨَﺎ ِﺑِۦﻪ‬ ‫َﻭﻧ ﱠَﺰ ۡﻟﻨَﺎ ﻣِ ﻦَ ٱﻟ ﱠ‬ ‫ﺎﺭ ًﻛﺎ ﻓَﺄ َ ْﻧﺒَﺘْﻨَﺎ‬ ‫ﺒ‬‫ﻣ‬
‫َ َ ً َُ َ‬ ‫ء‬ ‫ﺎ‬ ‫ﻣ‬ ‫ء‬ ‫ِ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ﺴ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻦَ‬ ‫ﻣِ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ْ‬
‫ﻟ‬ ‫َﻭﻧ ﱠ‬
‫َﺰ‬ ‫‪8‬‬
‫ﻡ‪9 :50\34‬‬
‫‡@ @‬
‫¨—‪č îč‬‬ ‫‪ a@Şky‬‬ ‫‪fl ëfl @oŞäu‬‬ ‫‪fl‬‬ ‫ﺼﻴﺪِ‪،‬‬ ‫ﺖ َﻭ َﺣﺐﱠ ]‪ۡ [...‬ٱﻟ َﺤ ِ‬
‫ﺕ‪1‬‬
‫َﺟ ٰﻨﱠ ٖ‬ ‫ﺼﻴ ِﺪ‬ ‫َ ِ‬ ‫ﺤ‬ ‫ْ‬ ‫ﺍﻟ‬ ‫ﺐﱠ‬ ‫ﺣ‬
‫َ َ‬ ‫ﻭ‬ ‫ﺕ‬
‫ٍ‬ ‫ﺎ‬‫ﱠ‬ ‫ﻨ‬ ‫ﺟ‬ ‫ِﺑ ِﻪ َ‬
‫Ž‪@ @‡îč›ãŞ @ÉÜ @bflèÛK@oÔ‬‬ ‫‪č bfli@fl݃ŞäÛaflë‬‬ ‫ﻀﻴﺪ‪، ٞ‬‬
‫ﺕ‪1‬‬
‫ﻁ ۡﻠ ‪ٞ‬ﻊ ﻧﱠ ِ‬ ‫ﺖ ‪ ،‬ﻟﱠ َﻬﺎ َ‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬
‫َﻭٱﻟﻨﱠ ۡﺨ َﻞ ﺑَﺎ ِﺳ ٰﻘَ ٖ‬ ‫َﻀﻴﺪ ٌ‬ ‫ﺕ ﻟ َﻬﺎ ﻁﻠ ٌﻊ ﻧ ِ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َﻭﺍﻟﻨﱠﺨ َﻞ ﺑَﺎ ِﺳﻘﺎ ٍ‬
‫َ‬ ‫ْ‬ ‫‪9‬‬
‫ﻡ‪10 :50\34‬‬
‫‪@bnîŞß@ñfl‡Üfli@éči@bfläîflîycëfl @č†bfljÈ‬‬ ‫‪č ÜnÛ@bÓŒğŠ‬‬ ‫ِ ّﺭ ۡﺯ ٗﻗﺎ ﻟّ ِۡﻠ ِﻌﺒَﺎ ِﺩﻡ‪َ .1‬ﻭﺃﺣﻴَﻴﻨَﺎ ﺑِِۦﻪ ﺑَﻠﺪَﺓ ﱠﻣﻴﺘﺎ ‪.‬‬
‫ٗ ‪1‬ﺕ‪1‬‬
‫ۡ‬ ‫ٗ‬ ‫ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫َ‬ ‫ِﺭ ْﺯﻗًﺎ ﻟ ِْﻠ ِﻌﺒَﺎ ِﺩ َﻭﺃ َ ْﺣﻴَ ْﻴﻨَﺎ ﺑِ ِﻪ ﺑَ ْﻠﺪَﺓ ً َﻣ ْﻴﺘﺎً‬ ‫‪10‬‬
‫ﻡ‪11 :50\34‬‬
‫‪@ @x‬‬ ‫©‹‪Ž ëŽ‬‬ ‫‪ a@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‬ ‫ﺝ ]‪[...‬ﺕ‪.2‬‬ ‫َﻛ ٰﺬَﻟِﻚَ ۡٱﻟ ُﺨ ُﺮﻭ ُ‬ ‫ﺝ‬ ‫َﻛﺬَﻟِﻚَ ْﺍﻟ ُﺨ ُﺮﻭ ُ‬
‫ٰ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫َﻛﺬﱠﺑَﺖْ ﻗَ ْﺒﻠَ ُﻬ ْﻢ ﻗَ ْﻮ ُﻡ ﻧُﻮﺡٍ َﻭﺃ ْ‬
‫]‪ [---‬ﺕ َﻛ‪2‬ﺬﺑَﺖ ﻗَ ۡﺒﻠ ُﻬﻢۡ ﻗَ ۡﻮ ُﻡ ﻧ ٖ‬
‫ﱠ ۡ ﺕ‪1‬‬
‫‪@Žkz‬‬‫‪fl –cëfl @ìŽã@ŽâìÓ@áŽèÜ jÓ@ofli‰‬‬ ‫× ‪Ş‬‬ ‫‬ ‫ُﻮﺡ ‪َ ،‬ﻭﺃﺻۡ َﺤﺐُ‬ ‫ﻡ‪1‬‬
‫ﺻ َﺤﺎﺏُ‬ ‫‪11‬‬
‫ﻡ‪12 :50\34‬‬
‫†@ @‬‫‹‘‪Ž ìŽàqfl ëfl @ğ‬‬ ‫‪Ş Ûa‬‬ ‫ﺱ ‪َ ،‬ﻭﺛ َ ُﻤﻮﺩ ُ‪،‬‬ ‫ٱﻟﺮ ِ ّ‬ ‫ﱠ‬ ‫ﺱ َﻭﺛ َ ُﻤﻮﺩ ُ‬ ‫ﺍﻟﺮ ِ ّ‬ ‫ﱠ‬
‫‪@ @ÂìÛ@Žæìfl‚gëfl @ŽæìflÇ‹čÏëfl @†bflÇëfl‬‬ ‫ﻮﻁﻡ‪،1‬‬ ‫ﻋ ۡﻮ ُﻥ‪َ ،‬ﻭﺇِ ۡﺧ ٰ َﻮ ُﻥ ﻟُ ٖ‬ ‫ﻋﺎ ‪ٞ‬ﺩ‪َ ،‬ﻭﻓ ِۡﺮ َ‬ ‫َﻭ َ‬ ‫ﻋ ْﻮﻥُ َﻭﺇِ ْﺧ َﻮﺍﻥُ ﻟُﻮ ٍﻁ‬ ‫ﻋﺎﺩ ٌ َﻭﻓ ِْﺮ َ‬ ‫َﻭ َ‬
‫‪12‬‬
‫ﻡ‪13 :50\34‬‬
‫ﺏ‬ ‫َﻭﺃَﺻۡ ٰ َﺤﺐُ ۡٱﻷ َ ۡﻳ َﻜ ِﺔ ‪َ ،‬ﻭﻗَ ۡﻮ ُﻡ ﺗُﺒ ٖﱠﻊ ‪ .‬ﻛُ ‪ّ ٞ‬ﻞ َﻛﺬﱠ َ‬ ‫ﺏ‬‫ﺻ َﺤﺎﺏُ ْﺍﻷ َ ْﻳ َﻜ ِﺔ َﻭﻗَ ْﻮ ُﻡ ﺗُﺒﱠﻊٍ ُﻛ ﱞﻞ َﻛﺬ ﱠ َ‬ ‫َﻭﺃ َ ْ‬ ‫ﻡ‪14 :50\34‬‬
‫‪@fll‰‬‬ ‫× ‪Ş‬‬ ‫×‪ @ČÝ‬‬ ‫‪ @ÉŞjmŽ @ŽâìÓëfl @čòØ‬‬‫‪ íþa@Žkz‬‬ ‫‪fl –cëfl‬‬ ‫ﺕ‪1‬‬ ‫‪1‬ﻡ‪1‬‬ ‫‪13‬‬

‫‡@ @‬ ‫‪č îčÇëfl @ŞÕz‬‬‫‪flÏ‬‬ ‫Ž‪ @flÝ‬‬‫‹‪Ž‬‬‫‪ş Ûa‬‬ ‫ﺳﻞَ‪ ،‬ﻓَ َﺤ ﱠﻖ َﻭﻋِﻴ ِﺪ ‪.‬‬
‫‪2‬‬
‫ٱﻟﺮ ُ‬‫ﱡ‬ ‫ﺳ َﻞ ﻓَ َﺤ ﱠﻖ َﻭﻋِﻴ ِﺪ‬ ‫ﺍﻟﺮ ُ‬ ‫ﱡ‬
‫‪@åğß@÷jÛ@ïčÏ@áŽç@Ýfli@ÞëŞ þ a@ÕÜ©bči@bfläîčîÈ‬‬ ‫‪flÏ‬‬‫‪ c‬‬ ‫ﻖ ۡٱﻷ َ ﱠﻭ ِﻝ؟ َﺑ ۡﻞ ﻫُﻢۡ ﻓِﻲ‬ ‫ِ‬ ‫ۡ‬
‫َﻠ‬ ‫ﺨ‬ ‫ۡ‬
‫ﭑﻟ‬ ‫ِ‬ ‫ﺑ‬ ‫‪1‬ﺕ‪1‬‬
‫َﺎ‬ ‫ﻨ‬ ‫ﻴ‬‫ﻴ‬
‫َِ‬ ‫ﻌ‬ ‫َ‬ ‫ﻓ‬‫َ‬ ‫ﺃ‬ ‫[‬ ‫‪---‬‬ ‫]‬ ‫ﻖ ْﺍﻷ َ ﱠﻭ ِﻝ َﺑ ْﻞ ُﻫ ْﻢ ﻓِﻲ ﻟَﺒ ٍْﺲ‬ ‫ِ‬ ‫ْ‬
‫َﻠ‬ ‫ﺨ‬ ‫ْ‬
‫ﺎﻟ‬ ‫ﺃَﻓَ َ ِ ِ‬
‫ﺑ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻴ‬ ‫ﻴ‬ ‫ﻌ‬ ‫‪14‬‬
‫ﻡ‪15 :50\34‬‬
‫‪@ @‡íč‡u‬‬ ‫‚‪fl @ÕÜfl‬‬ ‫ﻟَ ۡﺒ ٖﺲﺕ‪ّ ِ 2‬ﻣ ۡﻦ ﺧ َۡﻠ ٖﻖ َﺟﺪ ِٖﻳﺪ‪.‬‬ ‫ﻖ َﺟﺪِﻳ ٍﺪ‬ ‫ﻣِ ْﻦ ﺧ َْﻠ ٍ‬
‫ﺱ ﺑِِۦﻪ‬ ‫ﺴﻦَ‪َ ،‬ﻭﻧَﻌۡ ﻠَ ُﻢ َﻣﺎ ﺗ ُ َﻮ ۡﺳ ِﻮ ُ‬ ‫ٱﻹﻧ ٰ َ‬ ‫َﻭﻟَﻘَ ۡﺪ َﺧﻠَ ۡﻘﻨَﺎ ۡ ِ‬ ‫َ‬
‫ﺴﺎﻥَ َﻭﻧَﻌْﻠ ُﻢ َﻣﺎ‬ ‫ﺍﻹﻧ َ‬ ‫ْ‬ ‫ْ‬
‫َﻭﻟَﻘَﺪْ َﺧﻠَﻘﻨَﺎ ِ‬ ‫ْ‬ ‫ﻡ‪16 :50\34‬‬
‫‪@éči@Ž‘ìŽflìmŽ @bflß@ŽáÜ Èflãëfl @flå‬‬‫‚‪fl ã⁄a@bfläÔÜ‬‬‫‪fl @‡ÔÛ ëfl‬‬ ‫ﺕ‪1‬‬ ‫‪15‬‬

‫‡@ @‬‫‹‪č íŠìfl Ûa@Ýjfly@åčß@čéîÛg@Žl‬‬ ‫‪fl Óc@Žåzflãëfl @Žé‬‬

‫‪Ž Ðflã‬‬ ‫ﺕ‪2‬‬ ‫ۡ‬
‫ﻧ َۡﻔﺴُﻪُۥ‪َ .‬ﻭﻧ َۡﺤ ُﻦ ﺃﻗ َﺮﺏُ ﺇِﻟﻴ ِﻪ ﻣِ ﻦ َﺣﺒ ِﻞ ٱﻟ َﻮ ِﺭﻳ ِﺪ ‪.‬‬
‫ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺴﻪ ُ َﻭﻧَ ْﺤ ُﻦ ﺃﻗ َﺮﺏُ ﺇِﻟ ْﻴ ِﻪ‬ ‫ﺱ ﺑِ ِﻪ ﻧَﻔ ُ‬‫ْ‬ ‫ﺳ ِﻮ ُ‬ ‫ﺗ ُ َﻮ ْ‬
‫ﻣِ ْﻦ َﺣ ْﺒ ِﻞ ﺍﻟ َﻮ ِﺭﻳ ِﺪ‬ ‫ْ‬
‫ﺎﻥ‪َ [...] ،‬‬
‫ﻋ ِﻦ‬ ‫ﺇِ ۡﺫ ﻳَﺘَﻠَﻘﱠﻰ ]‪ۡ [...‬ٱﻟ ُﻤﺘَﻠَ ِﻘّﻴَ ِ‬ ‫ﻋ ِﻦ‬ ‫ﻋ ِﻦ ﺍﻟﻴَﻤِ ﻴ ِﻦ َﻭ َ‬ ‫ْ‬ ‫ﺎﻥ َ‬ ‫ﺇِﺫْ ﻳَﺘَﻠَﻘﱠﻰ ْﺍﻟ ُﻤﺘَﻠَ ِﻘّﻴَ ِ‬ ‫ﻡ‪17 :50\34‬‬
‫‪@åÇ‬‬
‫‪fl ëfl @µàč îfl Ûa@åÇ‬‬
‫‪fl @æbflîÔ‬‬
‫‪n Ü nfl ¾ a@óKÔÜ nfl ífl @ˆg‬‬ ‫ﺕ‪1‬‬ ‫ﺕ‪1‬‬ ‫‪16‬‬

‫ﺸ َﻤﺎ ِﻝ‪ ،‬ﻗَﻌِﻴ ‪ٞ‬ﺪ ‪،‬‬

‫ﻋ ِﻦ ٱﻟ ِ ّ‬ ‫ﻴﻦ ]‪َ [...‬ﻭ َ‬‫ۡٱﻟﻴَﻤِ ِ‬ ‫ﺸ َﻤﺎ ِﻝ ﻗَﻌِﻴﺪ ٌ‬ ‫ﺍﻟ ِ ّ‬
‫ﻡ‪1‬‬ ‫ﺕ‪1‬‬
‫‪@ @‡îčÈÓ‬‬ ‫“‪ @Þbflà‬‬ ‫‪ğ Ûa‬‬
‫ﱠﻣﺎ ﻳَ ۡﻠ ِﻔﻆ ﻣِﻦ ﻗَ ۡﻮ ٍﻝ ﺇِ ﱠﻻ ﻟَﺪ َۡﻳ ِﻪ َﺭﻗِﻴﺐٌ َ‬
‫ﻋﺘِﻴ ‪ٞ‬ﺪ ‪.‬‬ ‫ُ‬ ‫ﻋﺘِﻴﺪ ٌ‬ ‫َﻣﺎ ﻳَ ْﻠ ِﻔﻆُ ﻣِ ْﻦ ﻗَ ْﻮ ٍﻝ ﺇِ ﱠﻻ ﻟَﺪَ ْﻳ ِﻪ َﺭﻗِﻴﺐٌ َ‬ ‫ﻡ‪18 :50\34‬‬
‫‪@ @‡îčnÇ‬‬‫‪fl @ćkîčÓŠ‬‬ ‫‪fl @čéífl‡Û @bKÛg@_ÞìÓ@åčß@ÅÐč Üflí@bŞß‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬ ‫‪17‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻓﻠﻢ ﻳﺆﻣﻦ ﺃﻫﻞ ﻣﻜﺔ[ ﺑَﻞْ َﻋ ِﺠﺒُﻮﺍ ﺃَﻥْ َﺟﺎ َءﻫُ ْﻢ ُﻣ ْﻨﺬ ٌِﺭ ﻣِ ْﻨ ُﻬ ْﻢ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/SQAeCg‬‬ ‫‪1‬‬

‫‪ِ (1‬ﺇﺫَﺍ ‪ُ (2‬ﻣﺘْﻨَﺎ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺃﻧﺒﻌﺚ[ ﺇﺫﺍ ﻣِ ﺘْﻨَﺎ َﻭ ُﻛﻨﱠﺎ ﺗ ُ َﺮﺍﺑًﺎ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(318‬‬ ‫‪2‬‬

‫ِﻴﻆ‪ :‬ﻣﺴﺠﻞ ﻓﻴﻪ ﻛﻞ ﺷﻲء‪.‬‬ ‫ﺕ‪ِ (1‬ﻛﺘَﺎﺏٌ َﺣﻔ ٌ‬ ‫‪3‬‬

‫‪ِ (1‬ﻟ َﻤﺎ ♦ ﺕ‪َ (1‬ﻣ ِﺮﻳﺞ‪ :‬ﻣﺨﺘﻠﻂ ﻣﻀﻄﺮﺏ‪.‬‬ ‫‪4‬‬

‫ﺕ‪ (1‬ﻓُ ُﺮﻭﺝ‪ :‬ﺷﻘﻮﻕ‪.‬‬ ‫‪5‬‬

‫ﺴ َﻤﺎءِ َﻣﺎ ًء‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺃ َ ْﻧ َﺒﺘْﻨَﺎ ﻓِﻴ َﻬﺎ ﻣِ ْﻦ ُﻛ ِّﻞ ﺯَ ْﻭﺝٍ ]ﻣﻦ ﻧﺒﺎﺕ[ َﺑ ِﻬﻴﺞٍ‪ .‬ﺑﻬﻴﺞ‪ :‬ﻳﺴﺮ ﺍﻟﻨﺎﻅﺮﻳﻦ )ﺍﻟﻤﻨﺘﺨﺐ ‪ .(http://goo.gl/YsF4jz‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ :53 :20\45‬ﻭﺃ َ ْﻧﺰَ َﻝ ﻣِ ﻦَ ﺍﻟ ﱠ‬ ‫‪6‬‬

‫ﺷﺘﱠﻰ ♦ ﻡ‪ (1‬ﺍﻧﻈﺮ ﻗﺼﻴﺪﺓ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ ﻓﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.10 :31\57‬‬ ‫ﻓَﺄ َ ْﺧ َﺮ ْﺟﻨَﺎ ﺑِ ِﻪ ﺃ َ ْﺯ َﻭﺍﺟًﺎ ﻣِ ْﻦ ﻧَﺒَﺎ ٍ‬
‫ﺕ َ‬
‫ْﺼ َﺮﺓ ً‪ :‬ﺗﻌﺮﻳﻒ ﻭﺗﻌﻠﻴﻢ ﺕ‪ (2‬ﻣﻨﻴﺐ‪ :‬ﺭﺍﺟﻊ ﺇﻟﻰ ﷲ ﻭﺗﺎﺋﺐ‪.‬‬ ‫ْﺼ َﺮﺓ ٌ ♦ ﺕ‪ (1‬ﺗَﺒ ِ‬ ‫‪ (1‬ﺗَﺒ ِ‬ ‫‪7‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻭﺣﺐ ]ﺍﻟﻨﺒﺖ[ ﺍﻟﺤﺼﻴﺪ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(319‬‬ ‫‪8‬‬

‫ﺕ ♦ ﺕ‪ (1‬ﺑﺴﻘﺖ‪ :‬ﻁﺎﻟﺖ ﻭﺍﺭﺗﻔﻌﺖ ﺕ‪ (2‬ﻁﻠﻊ‪ :‬ﻏﻼﻑ ﻳﺸﺒﻪ ﺍﻟﻜﻮﺯ‪ .‬ﻧﻀﻴﺪ‪ :‬ﻣﺘﺮﺍﻛﻢ ﻣﻨﺴﻖ‪.‬‬ ‫ﺎﺻﻘَﺎ ٍ‬ ‫‪َ (1‬ﺑ ِ‬ ‫‪9‬‬

‫ﻴﻦ‬ ‫ﻴﻮﺭ ﺍﻟﺴﱠﻤﺎء ﻭﺗُﻐ ِ َّﺮﺩُ ﻣِ ﻦ ﺑَ ِ‬ ‫ﻁ ُ‬‫ﻄﺸَﻬﺎ ﻋِﻨﺪَﻫﺎ ﺗ َﺴ ُﻜ ُﻦ ُ‬ ‫ﺍﻟﻮﺣْ ِﺶ َﻋ َ‬ ‫ﺣﻮﺵ ﺍﻟﺒَ ِ ّﺮﻳﱠﺔ ﻭﺑِﻬﺎ ﺗُﺮْ ﻭﻱ َﺣ ُ‬
‫ﻤﻴﺮ َ‬ ‫ﺍﻟﺠﺒﺎﻝ ﺗَﺴْﻘﻲ َﺟﻤﻴ َﻊ ُﻭ ِ‬ ‫‪َ (1‬ﻣﻴِّﺘًﺎ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﺃَﻧﺖَ ُﻣﻔَﺠّﺮ ﺍﻟﻌُﻴﻮ ِﻥ ﻓﻲ ﺍﻟ ِﻮﻫﺎﺩ ﻓﺘ َﺴﻴ ُﻞ ﺑَﻴﻦَ ِ‬ ‫‪10‬‬

‫ﺒﺰ ﻣِ َﻦ ﺍﻷَﺭﺽ« )ﻣﺰﺍﻣﻴﺮ ‪ ♦ (14-10 :104‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺑﻠﺪﺓ‬ ‫ﺍﻟﺠﺒﺎﻝ ﻭﻣﻦ ﺛ َ َﻤ ِﺮ ﺃَﻋْﻤﺎﻟِﻚَ ﺗ َﺸﺒ ُﻊ ﺍﻷَﺭﺽ ﺗُﻨ ِﺒﺖُ ﻟِﻠ َﺒﻬﺎﺋ ِِﻢ ﻛ ًَﻼ ﻭﻟﺨِ ﺪ َﻣ ِﺔ ﺍﻟ َﺒﺸ َِﺮ ﺧ َ‬
‫ﻀ ًﺮﺍ ِ ِﻹ ْﺧ ِ‬
‫ﺮﺍﺝ ُﺧ ٍ‬ ‫ﺍﻷ َ ْﻏﺼﺎﻥ‪ .‬ﻣﻦ ﻋُﻠ َﻴﺎﺗِﻚَ ﺗَﺴْﻘﻲ ِ‬
‫ﻣﻴﺘﺔ ﺃﻭ ﺑﻠﺪًﺍ ﻣﻴﺘًﺎ‪ .‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻛﺬَﻟِﻚَ ْﺍﻟ ُﺨ ُﺮﻭ ُﺝ ]ﻣﻦ ﺍﻟﻘﺒﻮﺭ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/3XfVeq‬‬
‫ﺕ‪ (1‬ﺟﺎء ﺍﻟﻔﻌﻞ ﻛﺬﺑﺖ ﺑﺼﻴﻐﺔ ﺍﻟﻤﺆﻧﺚ ﻣﻊ ﻗﻮﻡ ﻓﻲ ﺛﻤﺎﻧﻲ ﺁﻳﺎﺕ‪ ،‬ﺑﻴﻨﻤﺎ ﺟﺎء ﺍﻟﻔﻌﻞ ﻛﺬﺏ ﺑﺼﻴﻐﺔ ﺍﻟﻤﺬﻛﺮ ﻣﻊ ﺃﺻﺤﺎﺏ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 176 :26\47‬ﻭ‪ .80 :15\54‬ﻭﻗﺪ ﺗﻢ ﺗﺒﺮﻳﺮ ﻫﺬﺍ ﺍﻟﺨﻄﺄ‬ ‫‪11‬‬

‫ﺱ‪ :‬ﺍﻟﺮﺱ ﻗﺪ ﻳﻌﻨﻲ ﺍﻷﺧﺪﻭﺩ ﺃﻭ ﺍﻟﺒﺌﺮ‪ .‬ﻭﺃﺻﺤﺎﺏ ﺍﻟﺮﺱ ﻗﺪ ﻳﻜﻮﻧﻮﺍ ﺍﻫﻞ ﻗﺮﻳﺔ ﻛﺬﺑﻮﺍ ﻧﺒﻴﻬﻢ ﻭﺩﻓﻨﻮﻩ ﻓﻲ‬ ‫ﺍﻟﺮ ّ‬ ‫ﺻ َﺤﺎﺏُ ﱠ‬ ‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺗﺄﻧﻴﺚ ﺍﻟﺠﻤﺎﻋﺔ )ﺍﻟﻨﺤﺎﺱ ‪ (http://goo.gl/fR8UFs‬ﺕ‪ (2‬ﺃ َ ْ‬
‫ﺑﺌﺮ ﺃﻭ ﺍﺧﺪﻭﺩ ﺣﻲ ﻓﺄﻫﻠﻜﻬﻢ ﷲ )ﻭﻓﻘًﺎ ﻟﻤﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ( ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.52 :53\23‬‬
‫ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.53 :53\23‬‬ ‫‪12‬‬

‫‪ (1‬ﻟَ ْﻴ َﻜ ِﺔ ‪َ (2‬ﻭﻋِﻴﺪِﻱ ♦ ﺕ‪ (1‬ﺗُﺒﱠﻊ‪ :‬ﻟﻘﺐ ﻣﻠﻮﻙ ﺍﻟﻴﻤﻦ ♦ ﻡ‪ (1‬ﺍﻷﻳﻜﺔ ﻫﻲ ﺍﻟﺸﺠﺮ ﺍﻟﻜﺜﻴﺮ ﺍﻟﻤﻠﺘﻒ‪ .‬ﻭﺃﺻﺤﺎﺏ ﺍﻷﻳﻜﺔ ﻫﻢ ﻗﻮﻡ ﺷﻌﻴﺐ ﻛﺎﻧﺖ ﻣﺴﺎﻛﻨﻬﻢ ﻛﺜﻴﻔﺔ ﺍﻷﺷﺠﺎﺭ‪ .‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﺷﺎﺭﺓ‬ ‫‪13‬‬

‫ﺇﻟﻰ ﻋﺒﺎﺩﺓ ﺍﻟﺸﺠﺮ ﻛﻤﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﻣﺜﻞ ﺷﺠﺮﺓ ﺫﺍﺕ ﺃﻧﻮﺍﻁ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﻛﺘﺐ ﺍﻟﺤﺪﻳﺚ ﻭﻏﻴﺮﻫﺎ‪ .‬ﻓﺘﻜﻮﻥ ﻋﺒﺎﺭﺓ ﺃﺻﺤﺎﺏ ﺍﻷﻳﻜﺔ ﺑﻤﻌﻨﻰ ﻋﺒﺪﺓ ﺍﻟﺸﺠﺮ‪ .‬ﻧﻘﺮﺃ ﻓﻲ ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ‪:‬‬
‫»ﺧﺮﺟﻮﺍ ﻋﻦ ﻣﻜﺔ ﻣﻊ ﺍﻟﻨﺒﻲ ﺇﻟﻰ ﺣﻨﻴﻦ ‪ -‬ﻗﺎﻝ ‪ -‬ﻭﻛﺎﻥ ﻟﻠﻜﻔﺎﺭ ﺳﺪﺭﺓ ﻳﻌﻜﻔﻮﻥ ﻋﻨﺪﻫﺎ ﻭﻳﻌﻠﻘﻮﻥ ﺑﻬﺎ ﺃﺳﻠﺤﺘﻬﻢ ﻳﻘﺎﻝ ﻟﻬﺎ ﺫﺍﺕ ﺃﻧﻮﺍﻁ ‪ -‬ﻗﺎﻝ ‪ -‬ﻓﻤﺮﺭﻧﺎ ﺑﺴﺪﺭﺓ ﺧﻀﺮﺍء ﻋﻈﻴﻤﺔ ‪ -‬ﻗﺎﻝ ‪ -‬ﻓﻘﻠﻨﺎ ﻳﺎ‬
‫ﻣﺤﻤﺪ ﺍﺟﻌﻞ ﻟﻨﺎ ﺫﺍﺕ ﺃﻧﻮﺍﻁ‪ .‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﻗﻠﺘﻢ ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻛﻤﺎ ﻗﺎﻝ ﻗﻮﻡ ﻣﻮﺳﻰ ﺍﺟﻌﻞ ﻟﻨﺎ ﺇﻟﻬﺎ ﻛﻤﺎ ﻟﻬﻢ ﺁﻟﻬﺔ ﻗﺎﻝ ﺇﻧﻜﻢ ﻗﻮﻡ ﺗﺠﻬﻠﻮﻥ« )ﺣﺪﻳﺚ ‪.(22537‬‬
‫‪ (1‬ﺃَﻓَﻌَﻴِّﻨَﺎ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﻔﺮﺩ »ﻓَ َﺤ ﱠﻖ َﻭﻋِﻴ ِﺪ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ »ﺃَﻓَﻌَﻴِﻴﻨَﺎ« ﺕ‪ (2‬ﻟَﺒْﺲ‪ :‬ﺷﻚ ﻭﺍﺭﺗﻴﺎﺏ‪.‬‬ ‫‪14‬‬

‫ِﻱ‬‫َ‬ ‫ﺪ‬ ‫ﺒ‬

‫ْ‬ ‫ﻴ‬
‫ُ‬ ‫ﻟ‬
‫ِ‬ ‫ﺎﻥُ‬ ‫َ‬
‫ﻄ‬ ‫ﻴ‬
‫ْ‬ ‫ﱠ‬
‫ﺸ‬ ‫ﺍﻟ‬ ‫ﺎ‬‫ﻤ‬‫َ‬ ‫ﻬ‬
‫ُ‬ ‫َ‬ ‫ﻟ‬ ‫ﺱ‬‫َ‬ ‫ْﻮ‬
‫َ َ‬‫ﺳ‬ ‫َﻮ‬ ‫ﻓ‬ ‫»‬‫ﻭ‬ ‫(‬ ‫‪120‬‬ ‫‪:‬‬ ‫‪20‬‬ ‫\‬ ‫‪45‬‬ ‫)‬ ‫ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﺇﻟﻴﻪ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ .(319‬ﻭﻳﺴﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﺣﺮﻑ ﻟـ ﺑﻌﺪ ﻭﺳﻮﺱ‪ .‬ﺍﻧﻈﺮ »ﻓﻮﺳﻮﺱ ﺇﻟﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ«‬ ‫‪15‬‬

‫ﻱ َﻋ ْﻨ ُﻬ َﻤﺎ« )‪ ♦ (20 :7\39‬ﺕ‪َ (2‬ﺣ ْﺒ ِﻞ ْﺍﻟ َﻮ ِﺭﻳﺪِ‪ :‬ﺷﺮﻳﺎﻥ ﻓﻲ ﺍﻟﻌﻨﻖ‪.‬‬ ‫ﻭﺭ َ‬ ‫ﻟَ ُﻬ َﻤﺎ َﻣﺎ ُﻭ ِ‬
‫ﺸ َﻤﺎ ِﻝ ﻗَﻌِﻴﺪٌ‪ .‬ﻭﻗﺪ ﻓﺴﺮ‬ ‫ﻴﻦ ]ﻗﻌﻴﺪ ﻭﺍﻵﺧﺮ[ َﻋ ِﻦ ﺍﻟ ِ ّ‬ ‫ِ‬ ‫َﻤِ‬ ‫ﻴ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻦ‬‫ِ‬ ‫ﻋ‬
‫َ‬ ‫ﺎ[‬‫ﺃﺣﺪﻫﻤ‬ ‫ﺑﻪ‬ ‫ﻳﺘﻠﻔﻆ‬ ‫]ﻣﺎ‬ ‫ﺎﻥ‬
‫ِ‬ ‫ﻴ‬
‫َ‬ ‫ّ‬
‫ﻘ‬ ‫ِ‬ ‫َ‬ ‫ﻠ‬‫َ‬ ‫ﺘ‬‫ﻤ‬‫ُ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺍﻟﻤﻠﻜﺎﻥ‬ ‫ﻰ‬ ‫ﱠ‬ ‫ﻘ‬ ‫َ‬ ‫ﻠ‬‫َ‬ ‫ﺘ‬‫ﻳ‬
‫َ‬ ‫ْ‬
‫ﺫ‬ ‫ﺇ‬
‫ِ‬ ‫ﻭﺗﻜﻤﻴﻠﻪ‪:‬‬ ‫ﻧﺎﻗﺺ‬ ‫ﻧﺺ‬ ‫ﺍﻟﻌﺒﺎﺩ‪.‬‬ ‫ﺃﻋﻤﺎﻝ‬ ‫ﺑﺘﺴﺠﻴﻞ‬ ‫ﺍﻟﻤﻮﻛﻼﻥ‬ ‫ﺍﻟﻤﻼﻛﺎﻥ‬ ‫ﺎﻥ‪:‬‬ ‫ﻴ‬
‫َ‬ ‫ﺕ‪ْ (1‬ﺍﻟ ُﻤﺘَﻠَ ِﻘّ‬ ‫‪16‬‬

‫ﺍﻟﻤﻨﺘﺨﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﺇﺫ ﻳﺘﻠﻘﻰ ﺍﻟﻤﻠﻜﺎﻥ ﺍﻟﺤﺎﻓﻈﺎﻥ ﺃﺣﺪﻫﻤﺎ ﻋﻦ ﺍﻟﻴﻤﻴﻦ ﻗﻌﻴﺪ ﻭﺍﻵﺧﺮ ﻋﻦ ﺍﻟﺸﻤﺎﻝ ﻗﻌﻴﺪ‪ ،‬ﻟﺘﺴﺠﻴﻞ ﺃﻋﻤﺎﻟﻪ‪ .‬ﻭﺍﻟﻘﻌﻴﺪ ﻳﻌﻨﻲ ﻣﺼﺎﺣﺐ )‪♦ (http://goo.gl/Rzngw3‬‬
‫ﻡ‪ (1‬ﻭﻓﻘًﺎ ﻟﻠﺘﻠﻤﻮﺩ‪ ،‬ﻳﺮﺍﻓﻖ ﻣﻼﻛﺎﻥ ﺍﻟﻤﺆﻣﻦ ﻓﻲ ﻁﺮﻳﻖ ﻋﻮﺩﺗﻪ ﻣﻦ ﺍﻟﻜﻨﺲ‪ ،‬ﻣﻼﻙ ﺷﺮﻳﺮ ﻭﻣﻼﻙ ﺻﺎﻟﺢ )‪.(http://goo.gl/iWD741 Shabbath 119b‬‬
‫ﻆ ♦ ﺕ‪ (1‬ﻋﺘﻴﺪ‪ :‬ﻣﻬﻴﺄ ﻣﻼﺯﻡ‪.‬‬ ‫ﻆ‪ ،‬ﻳ ُْﻠﻔَ ُ‬ ‫‪ (1‬ﻧ َْﻠ ِﻔ ُ‬ ‫‪17‬‬

‫‪103‬‬
 ‫ˆ‪@floä×@bflß@ÙÛč‬‬ ‫¨‪fl @ğÕ‬‬ ‫‹‪ bči@čpì¾a@ñ‬‬ ‫‪fl ØflŽ@pbfluëfl‬‬ ‫ﻖ‪ٰ » :2‬ﺫَﻟِﻚَ َﻣﺎ‬ ‫ﺕ ﺑِ ۡﭑﻟ َﺤ ّ ِ‬
‫ﺳ ۡﻜ َﺮﺓ ُ‪ۡ 1‬ٱﻟ َﻤ ۡﻮ ِ‬
‫َﻭ َﺟﺎ ٓ َء ۡﺕ َ‬ ‫ﻖ ﺫَﻟِﻚَ َﻣﺎ‬ ‫ﺕ ﺑِ ْﺎﻟ َﺤ ّ ِ‬
‫ﺳ ْﻜ َﺮﺓ ُ ْﺍﻟ َﻤ ْﻮ ِ‬ ‫ﺕ َ‬ ‫َﻭ َﺟﺎ َء ْ‬ ‫‪1‬‬
‫ﻡ‪19 :50\34‬‬
‫‡@ @‬ ‫‪Ž îčzmfl @Žéäčß‬‬ ‫ُﻛﻨﺖَ ِﻣ ۡﻨﻪ ُ ﺗَﺤِ ﻴﺪ ُﺕ‪.«1‬‬ ‫ُﻛ ْﻨﺖَ ِﻣ ْﻨﻪ ُ ﺗَﺤِ ﻴﺪ ُ‬
‫‡@ @‬‫ˆ‪č îčÇìflÛa@Žâìflí@ÙÛč‬‬ ‫‪fl @Šìş—Ûa@ïčÏ@fl„Ðč ㎠ëfl‬‬ ‫ﻮﺭ‪ٰ .1‬ﺫ َﻟِﻚَ ﻳَ ۡﻮ ُﻡ ۡٱﻟ َﻮﻋِﻴﺪِ‪.‬‬ ‫ﺼ ِ‬ ‫َﻭﻧُ ِﻔ َﺦ ﻓِﻲ ٱﻟ ﱡ‬ ‫ﻮﺭ ﺫَﻟِﻚَ ﻳَ ْﻮ ُﻡ ْﺍﻟ َﻮﻋِﻴ ِﺪ‬ ‫ﺼ ِ‬ ‫َﻭﻧُ ِﻔ َﺦ ﻓِﻲ ﺍﻟ ﱡ‬ ‫‪2‬‬
‫ﻡ‪20 :50\34‬‬
‫’‪@ @‡îè‬‬ ‫‪fl ëfl @ÕčöbflŽ@bflèÈ‬‬ ‫×‪fl ߪ @÷Ðflã@şÝ‬‬ ‫‪ @pbfluëfl‬‬ ‫ﺷ ِﻬ ‪.‬‬
‫ﻡ‪1‬‬
‫ﻴﺪ‪ٞ‬‬ ‫‪ٞ‬‬
‫ﺳﺎﺋِﻖ َﻭ َ‬ ‫ٓ‬ ‫‪1‬‬ ‫ۡ‬
‫َﻭ َﺟﺎ ٓ َء ۡﺕ ُﻛ ﱡﻞ ﻧَﻔ ٖﺲ‪ ،‬ﱠﻣﻌَ َﻬﺎ َ‬ ‫ﺷ ِﻬﻴﺪ ٌ‬ ‫ﺳﺎﺋِﻖ َﻭ َ‬‫ٌ‬ ‫ﺕ ُﻛ ﱡﻞ ﻧَﻔ ٍﺲ َﻣﻌَ َﻬﺎ َ‬ ‫ْ‬ ‫َﻭ َﺟﺎ َء ْ‬ ‫‪3‬‬
‫ﻡ‪21 :50\34‬‬
‫ﻋﻨﻚَ‬ ‫ﻟﱠﻘَ ۡﺪ ﻛُﻨﺖَ ﻓِﻲ ﻏ َۡﻔﻠَ ٖﺔ ِ ّﻣ ۡﻦ ٰ َﻫﺬﺍ‪ ،‬ﻓ َﻜﺸَﻔﻨَﺎ َ‬
‫ۡ‬ ‫َ‬ ‫َ‬ ‫ﺸﻔﻨَﺎْ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﻏﻔﻠ ٍﺔ ﻣِ ﻦ َﻫﺬﺍ ﻓ َﻜ َ‬ ‫َ‬ ‫ْ‬ ‫ﻟَﻘَﺪْ ﻛُ ْﻨﺖَ ﻓِﻲ َ‬ ‫ﻡ‪22 :50\34‬‬
‫‪@bfläÐfl“Ø‬‬ ‫‪ Ï‬‬ ‫‪ @afl‰çfl @åğß@òÜÐË@ïčÏ@floä×@‡ÔÛK‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬ ‫‪4‬‬

‫‹‪@flâìflîÛa@Ú‬‬ ‫—‪Ž‬‬ ‫‪fl jfl Ï‬‬ ‫‪ @ÚbİË‬‬ ‫‪č @ÙäflÇ‬‬ ‫ﺕ‪2‬‬ ‫ۡ‬
‫ﺼ ُﺮﻙَ ٱﻟﻴَ ۡﻮ َﻡ َﺣ ِﺪﻳﺪ‪. ٞ‬‬
‫‪1‬‬ ‫ِﻏ َ‬
‫ﻄﺎ ٓ َءﻙَ ‪ ،‬ﻓَﺒَ َ‬ ‫ْ‬
‫ﺼ ُﺮﻙَ ﺍﻟﻴَ ْﻮ َﻡ َﺣﺪِﻳﺪ ٌ‬ ‫ﻋ ْﻨﻚَ ِﻏﻄَﺎ َءﻙَ ﻓَﺒَ َ‬ ‫َ‬
‫‪@ @‡íč‡y‬‬ ‫‪fl‬‬
‫‡@ @‬
‫‪ć îčnÇ‬‬ ‫‡‪fl @Şð‬‬‫‪fl Û @bflß@afl‰çfl @ŽéäŽ í‹Ó‬‬ ‫‪ @flÞbÓëfl‬‬ ‫ﻋﺘِﻴﺪ ٌ‪1‬ﺕ‪.1‬‬ ‫ﻱ َ‬ ‫َﻭﻗَﺎ َﻝ ﻗَ ِﺮﻳﻨُﻪُۥ‪َ ٰ » :‬ﻫﺬَﺍ َﻣﺎ ﻟَﺪَ ﱠ‬ ‫ﻋﺘِﻴﺪ ٌ‬ ‫ﻱ َ‬ ‫َﻭﻗَﺎ َﻝ ﻗَ ِﺮﻳﻨُﻪ ُ َﻫﺬَﺍ َﻣﺎ ﻟَﺪَ ﱠ‬ ‫ﻡ‪23 :50\34‬‬
‫‪5‬‬

‫ﻋﻨ ِٖﻴﺪ‪،‬‬ ‫ﺎﺭ َ‬ ‫ﺃ َ ۡﻟ ِﻘﻴَﺎ ﻓِﻲ َﺟ َﻬﻨﱠ َﻢ ﻛُ ﱠﻞ َﻛﻔﱠ ٍ‬ ‫ﻋﻨِﻴ ٍﺪ‬‫ﺎﺭ َ‬ ‫ﺃ َ ْﻟ ِﻘﻴَﺎ ﻓِﻲ َﺟ َﻬﻨﱠ َﻢ ﻛُ ﱠﻞ َﻛﻔﱠ ٍ‬ ‫ﻡ‪24 :50\34‬‬
‫‪@ @‡îčäÇ‬‬ ‫×‪fl @_ŠbKÐ‬‬ ‫×‪ @ŞÝ‬‬ ‫‪ @fláäŞ èflu‬‬ ‫‪fl @ïčÏ@bflîÔ‬‬ ‫‪č Ûc‬‬ ‫‪1‬ﺕ‪1‬‬ ‫‪6‬‬

‫‪@ @k‬‬‫‪đ í‹ßş @‡flnÈŽß@ƒ‬‬ ‫‪fl ÜnÛ@ÊbŞäߪ‬‬ ‫ﺐ‪،‬‬ ‫ﺎﻉ ﻟّ ِۡﻠﺨ َۡﻴ ِﺮ‪ُ ،‬ﻣﻌۡ ﺘ َٖﺪ ﱡﻣ ِﺮﻳ ٍ‬ ‫ﱠﻣﻨﱠ ٖ‬ ‫َﻣﻨﱠﺎﻉٍ ﻟ ِْﻠ َﺨﻴ ِْﺮ ُﻣ ْﻌﺘ َ ٍﺪ ُﻣ ِﺮﻳﺐٍ‬ ‫ﻡ‪25 :50\34‬‬
‫‪@ïčÏ@ŽêbflîÔ‬‬ ‫‪č ÛdÏ‬‬
‫‚‹‪ @fl‬‬‫‪fl a@bĆèÛ g@čéÜK Ûa@flÉßfl @flÝÈ‬‬ ‫‪flu‬‬ ‫‪fl @ðč‰ÛKa‬‬ ‫ٱ¡ِ ﺇِ ٰﻟَ ًﻬﺎﻡ‪َ 1‬ءﺍﺧ ََﺮ‪ .‬ﻓَﺄَﻟ ِﻘﻴَﺎﻩُ ﻓِﻲ‬
‫ۡ‬ ‫ٱﻟﱠﺬِﻱ َﺟﻌَ َﻞ َﻣ َﻊ ﱠ‬ ‫}ِ ﺇِﻟَ ًﻬﺎ ﺁَﺧ ََﺮ ﻓَﺄ َ ْﻟ ِﻘﻴَﺎﻩ ُ‬ ‫ﺍﻟﱠﺬِﻱ َﺟﻌَ َﻞ َﻣ َﻊ ﱠ‬ ‫‪7‬‬
‫ﻡ‪26 :50\34‬‬
‫‡@ @‬ ‫“‡‪č íč‬‬ ‫‪Ş Ûa@člafl‰È‬‬ ‫‪fl Ûa‬‬ ‫ﺸﺪِﻳ ِﺪ«‪.‬‬ ‫ﺏ ٱﻟ ﱠ‬ ‫ۡٱﻟ َﻌﺬَﺍ ِ‬ ‫ﺸﺪِﻳ ِﺪ‬ ‫ﺏ ﺍﻟ ﱠ‬ ‫ﻓِﻲ ْﺍﻟ َﻌﺬَﺍ ِ‬
‫‪@flæb×@åčØÛëfl @ŽénŽ îflÌ c@bflß@bfläiŞ Š‬‬ ‫‪fl @ŽéäŽ í‹Ó‬‬‫‪ @flÞbÓ‬‬ ‫ﻗَﺎ َﻝ ﻗَ ِﺮﻳﻨُﻪُۥ‪َ » :‬ﺭﺑﱠﻨَﺎ! َﻣﺎ ٓ ﺃ َ ۡﻁﻐ َۡﻴﺘ ُ ۥﻪ ُ‪1‬ﺕ‪َ ~ .1‬ﻭ ٰﻟَﻜِﻦ‬ ‫ﻁﻐَ ْﻴﺘُﻪ ُ َﻭﻟَﻜ ِْﻦ َﻛﺎﻥَ‬ ‫ﻗَﺎ َﻝ ﻗَ ِﺮﻳﻨُﻪ ُ َﺭﺑﱠﻨَﺎ َﻣﺎ ﺃ َ ْ‬ ‫‪8‬‬
‫ﻡ‪27 :50\34‬‬
‫‪@ @‡îčÈifl @ÝÜ š‬‬ ‫‪fl @ïčÏ‬‬ ‫ﺿ ٰﻠَ ۢ ِﻞ ﺑَﻌ ِٖﻴﺪ«‪.‬‬ ‫ﻛَﺎ َﻥ ﻓِﻲ َ‬ ‫ﺿ َﻼ ٍﻝ ﺑَﻌِﻴ ٍﺪ‬ ‫ﻓِﻲ َ‬
‫‪@Žoߪ‡Ó‬‬ ‫‡‪ @‡Óëfl @Şð‬‬ ‫—‪fl Û @(aìŽà‬‬ ‫‪č nfl ƒflm@bÛ@flÞbÓ‬‬ ‫َ‬
‫ﻱ‪َ ،‬ﻭﻗﺪ ﻗﺪﱠﻣۡ ﺖُ‬ ‫ۡ‬ ‫َ‬ ‫َﺼ ُﻤﻮﺍْ ﻟَﺪَ ﱠ‬ ‫ﻗَﺎﻝَ‪َ » :‬ﻻ ﺗ َۡﺨﺘ ِ‬ ‫ﻱ َﻭﻗﺪْ ﻗﺪﱠ ْﻣﺖُ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫َﺼ ُﻤﻮﺍ ﻟﺪَ ﱠ‬ ‫ﻗَﺎ َﻝ َﻻ ﺗَ ْﺨﺘ ِ‬ ‫ﻡ‪28 :50\34‬‬
‫‪9‬‬

‫‡@ @‬ ‫‪č îčÇìflÛbči@áØîÛg‬‬ ‫ﺇِﻟَ ۡﻴ ُﻜﻢﺕ‪ 1‬ﺑِ ۡﭑﻟ َﻮﻋِﻴﺪِ‪.‬‬ ‫ﺇِﻟَ ْﻴ ُﻜ ْﻢ ﺑِﺎﻟْ َﻮﻋِﻴ ِﺪ‬
‫َ ٰ ﱠ ﺕ‪1‬‬
‫‪@áKÜÄ‬‬‫‡‪ ič @bflãc @bflßëfl @Şð‬‬ ‫‡‪fl Û @ŽÞìÔÛa@ŽÞ‬‬ ‫‪Ş jfl íŽ @bflß‬‬ ‫۠‬ ‫َ‬
‫ﻱ‪َ ~ ،‬ﻭ َﻣﺎ ٓ ﺃﻧَﺎ ﺑِﻈﻠ ٖﻢ‬ ‫َﻣﺎ ﻳُﺒَﺪ ﱠ ُﻝ ۡٱﻟﻘَ ۡﻮ ُﻝ ﻟَﺪَ ﱠ‬ ‫ﻈﻼ ٍﻡ‬ ‫ﱠ‬ ‫َ‬
‫ﻱ َﻭ َﻣﺎ ﺃﻧَﺎ ﺑِ َ‬ ‫َﻣﺎ ﻳُﺒَﺪ ﱠ ُﻝ ْﺍﻟﻘَ ْﻮ ُﻝ ﻟَﺪَ ﱠ‬ ‫ﻡ‪29 :50\34‬‬
‫‪10‬‬

‫‡@ @‬‫‪č îčjÈ‬‬ ‫‪fl ÜnÛ‬‬ ‫ﻟّ ِۡﻠﻌَﺒِﻴ ِﺪ«‪.‬‬ ‫ﻟ ِْﻠﻌَﺒِﻴ ِﺪ‬
‫‪@åčß@Ýflç@ŽÞìÔmfl ëfl @čpdÜnfl ßa@Ýçfl @fláäŞ èflv‬‬ ‫‪fl Ûč@ŽÞìÔãfl @flâìflí‬‬ ‫ۡ‬
‫ِﻟ َﺠ َﻬﻨﱠ َﻢ‪َ » :‬ﻫ ِﻞ ٱﻣۡ ﺘ ََﻸﺕِ؟«‬ ‫ُ ‪1‬ﺕ‪1‬‬
‫ﻳَ ۡﻮ َﻡ ﻧَﻘﻮ ُﻝ‬ ‫ﺕ‬ ‫ْ‬
‫ﻳَ ْﻮ َﻡ ﻧَﻘُﻮ ُﻝ ِﻟ َﺠ َﻬﻨﱠ َﻢ‪َ » :‬ﻫ ِﻞ ْﺍﻣﺘ ََﻸ ِ‬ ‫‪11‬‬
‫ﻡ‪30 :50\34‬‬
‫‪@ @‡íßŞ‬‬ ‫َﻭﺗَﻘُﻮﻝُ‪» :‬ﻫ َۡﻞ ﻣِﻦ ﱠﻣ ِﺰ ٖﻳﺪﻡ‪1‬؟«‬ ‫َﻭﺗَﻘُﻮ ُﻝ ﻫ َْﻞ ﻣِ ْﻦ َﻣ ِﺰﻳ ٍﺪ‬
‫‡@ @‬‫‪đ îčÈifl @flË‬‬ ‫‪ @flµÔ‬‬ ‫§ ‪č nŞ àŽ ÜčÛ@òäŞ‬‬
‫‪ a@čoÐ ÛčŒcëfl‬‬ ‫ﺖﺕ‪ۡ 2‬ٱﻟ َﺠﻨﱠﺔ ُ ﻟ ِۡﻠ ُﻤﺘﱠﻘِﻴﻦَ ‪ ،‬ﻏ َۡﻴ َﺮ‬ ‫]‪[...‬ﺕ‪َ 1‬ﻭﺃ ُ ۡﺯ ِﻟﻔَ ِ‬ ‫ﻏﻴ َْﺮ َﺑﻌِﻴ ٍﺪ‬ ‫ﺖ ْﺍﻟ َﺠﻨﱠﺔ ُ ﻟ ِْﻠ ُﻤﺘﱠﻘِﻴ َﻦ َ‬ ‫َﻭﺃ ُ ْﺯ ِﻟﻔَ ِ‬ ‫‪12‬‬
‫ﻡ‪31 :50\34‬‬
‫َﺑﻌِﻴﺪٍ‪.‬‬
‫ِﻴﻆ‪،‬‬ ‫َ ٖ‬ ‫ﻔ‬ ‫ﺣ‬ ‫‪،‬‬ ‫ﺏ‬ ‫ﺍ‬
‫ِ ِ ﱠ ٍ‬ ‫ﻭ‬‫َ‬ ‫ﺃ‬ ‫ّ‬
‫ﻞ‬ ‫ُ‬ ‫ﻜ‬‫ﻟ‬ ‫‪،‬‬ ‫ُﻭﻥَ‬ ‫ﺪ‬ ‫ﻋ‬‫َ‬ ‫ﻮ‬ ‫ُ‬ ‫ﺗ‬ ‫ﺎ‬‫ﻣ‬ ‫ٰ َﻫﺬَﺍ َ‬ ‫ﺏ َﺣﻔِﻴﻆٍ‬ ‫ﻋﺪ ُﻭﻥَ ِﻟ ُﻜ ِّﻞ ﺃ َ ﱠﻭﺍ ٍ‬‫َﻫﺬَﺍ َﻣﺎ ﺗُﻮ َ‬ ‫ﻡ‪32 :50\34‬‬
‫‪@ @ÅîčÐy‬‬ ‫‪fl @đlaŞëc @ğÝØ‬‬
‫‪ Ûč@flæ뎇Ç‬‬ ‫‪fl ìŽm@bflß@afl‰çfl‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬ ‫‪13‬‬

‫ۡ‬ ‫ْ‬
‫ٓ‬
‫ﺐ‪َ ،‬ﻭ َﺟﺎ َء ]‪[...‬‬ ‫ۡ‬
‫ٱﻟﺮ َﻤﻦَ ﺑِﭑﻟﻐَﻴ ِ‬ ‫ٰ‬ ‫ﺣۡ‬ ‫ِﻲ ﱠ‬ ‫ﱠﻣ ۡﻦ ﺧﺸ َ‬ ‫َ‬ ‫ﺐ َﻭ َﺟﺎ َء‬ ‫َ‬
‫ﺍﻟﺮﺣْ َﻤﺎ َﻥ ﺑِﺎﻟﻐﻴْ ِ‬ ‫ِﻲ ﱠ‬ ‫َﻣ ْﻦ َﺧﺸ َ‬ ‫ﻡ‪33 :50\34‬‬
‫ﺕ‪1‬‬
‫‪@ @k‬‬
‫¼‪đ îčäßş @kÜÔič @bfluëfl @čkîflÌÛbči@flå‬‬
‫‹ ‬
‫“‪Ş Ûa@flï‬‬ ‫‚‪č‬‬‫‪fl @åŞß‬‬ ‫‪14‬‬

‫ﺐ ‪.‬‬ ‫ﺐ ﱡﻣﻨِﻴ ٍ‬ ‫ﺑِﻘَ ۡﻠ ٖ‬ ‫ﺐ‬ ‫ﺑِﻘَ ْﻠ ٍ‬

‫ﺐ ُﻣﻨِﻴ ٍ‬
‫ﺕ‪2‬‬
‫ٰ‬ ‫ٰ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬
‫َ‬ ‫َ‬
‫]‪» : [...‬ٱﺩ ُﺧﻠﻮﻫَﺎ ﺑِﺴَﻠ ٖﻢ«‪ .‬ﺫﻟِﻚَ ﻳَ ۡﻮ ُﻡ‬ ‫ۡ‬ ‫َ‬
‫ﺴﻼ ٍﻡ ﺫﻟِﻚَ ﻳَ ْﻮ ُﻡ ﺍﻟ ُﺨﻠﻮ ِﺩ‬ ‫َ‬ ‫ﺍﺩْ ُﺧﻠُﻮﻫَﺎ ﺑِ َ‬ ‫ﻡ‪34 :50\34‬‬
‫†@ @‬
‫©‪č ìÜ‬‬
‫ˆ‪ a@Žâìflí@ÙÛč‬‬
‫‪fl @áÜ‬‬
‫‚‪fl ič @bflçìÜ‬‬
‫‪Ž †a‬‬ ‫ﺕ‪1‬‬ ‫‪15‬‬

‫ۡٱﻟ ُﺨﻠُﻮﺩِ‪.‬‬
‫‪@ @‡íßfl @bfläífl‡Û ëfl @bflèîčÏ@flæëbfl“ífl @bŞß@áŽèÛ‬‬ ‫َ‬
‫ﺸﺎ ٓ ُءﻭﻥَ ﻓِﻴ َﻬﺎ‪َ ،‬ﻭﻟﺪ َۡﻳﻨَﺎ َﻣ ِﺰﻳﺪ‪.ٞ‬‬ ‫ﺕ‪1‬‬
‫ﻟَ ُﻬﻢ ﱠﻣﺎ ﻳَ َ‬ ‫ﻟَ ُﻬ ْﻢ َﻣﺎ ﻳَﺸَﺎﺅُﻭﻥَ ﻓِﻴ َﻬﺎ َﻭﻟَﺪ َ ْﻳﻨَﺎ َﻣ ِﺰﻳﺪ ٌ‬ ‫‪16‬‬
‫ﻡ‪35 :50\34‬‬
‫’‡‪@ş‬‬ ‫‪fl c @áŽç@_æ‹Ó@åğß@áŽèÜ jÓ@bfläØÜçc@á×ëfl‬‬ ‫ﺷﺪ ﱡ‬ ‫َ‬
‫]‪َ [---‬ﻭ َﻛﻢۡ ﺃ ۡﻫﻠَﻜﻨَﺎ‪ ،‬ﻗَ ۡﺒﻠَ ُﻬﻢ‪ّ ِ ،‬ﻣﻦ ﻗَ ۡﺮ ٍﻥ‪ ،‬ﻫُﻢۡ ﺃ َ‬ ‫ۡ‬ ‫َ‬ ‫ﻣِﻦ ﻗَ ْﺮ ٍﻥ ﻫُ ْﻢ ﺃ َ َ‬
‫ﺷﺪ ﱡ‬ ‫َﻭ َﻛ ْﻢ ﺃ َ ْﻫﻠَ ْﻜﻨَﺎ ﻗَ ْﺒﻠَ ُﻬ ْﻢ ْ‬ ‫‪17‬‬
‫ﻡ‪36 :50\34‬‬
‫‪@åčß@Ýflç@č‡Ü jč Ûa@ïčÏ@(aìŽjÔ‬‬
‫‪K äfl Ï‬‬
‫‪ @b“İfli@áŽèäčß‬‬ ‫ﻣِ ۡﻨ ُﻬﻢ ﺑَ ۡﻄ ٗﺸﺎ! ﻓَﻨَﻘﱠﺒُﻮﺍْ‪ 1‬ﻓِﻲ ۡٱﻟﺒِ ٰﻠَﺪِ‪ .‬ﻫ َۡﻞ ﻣِ ﻦ‬ ‫ْ‬
‫ﺸﺎ ﻓَﻨَﻘﱠﺒُﻮﺍ ﻓِﻲ ﺍﻟﺒِ َﻼ ِﺩ َﻫ ْﻞ ﻣِ ْﻦ‬ ‫ﻄ ً‬ ‫ﻣِ ْﻨ ُﻬ ْﻢ ﺑَ ْ‬
‫˜@ @‬
‫‪_ îčzߪ‬‬ ‫ﻴﺺﺕ‪1‬؟‬ ‫ﻣﱠﺤِ ٍ‬ ‫ﻴﺺ‬ ‫َﻣﺤِ ٍ‬

‫ﻆ ﻣِ ﻦْ ﻗ َْﻮ ٍﻝ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﺫَﻟِﻚَ َﻣﺎ ُﻛ ْﻨﺖَ ِﻣ ْﻨﻪُ ﺗ َﺤِ ﻴﺪُ«‪.‬‬ ‫ﺕ ♦ ﺕ‪ (1‬ﺗ َﺤِ ﻴﺪ‪ :‬ﺗﻤﻴﻞ ﻋﻨﻪ ﻭﺗﻨﻔﺮ ﻣﻨﻪ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ » َﻣﺎ َﻳ ْﻠ ِﻔ ُ‬ ‫ﺳ ْﻜ َﺮﺍﺕُ ‪ْ (2‬ﺍﻟ َﺤﻖّ ِ ْ‬
‫ﺑﺎﻟ َﻤ ْﻮ ِ‬ ‫‪َ (1‬‬ ‫‪1‬‬

‫ﺼ َﻮ ِﺭ‪.‬‬‫ﺼ َﻮ ِﺭ‪ ،‬ﺍﻟ ِ ّ‬

‫‪ (1‬ﺍﻟ ﱡ‬ ‫‪2‬‬

‫‪َ (1‬ﻣﺤﱠﺎ ♦ ﻡ‪ (1‬ﻳﺬﻛﺮ ﻛﺘﺎﺏ ﺭﺅﻳﺎ ﺑﻮﻟﺲ ﺍﻟﻤﻨﺘﺤﻞ ﻛﻴﻒ ﺍﻥ ﻣﻼﺋﻜﺔ ﺗﺼﺎﺣﺐ ﺍﻟﻨﻔﺲ ﻟﺘﺸﻬﺪ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻪ‪ .‬ﺃﻧﻈﺮ ﺍﻟﻔﻘﺮﺓ ‪ 17‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺎ ﻓﻲ ﻛﺘﺎﺏ ﺍﻷﺑﻮﻛﺮﻳﻔﺎ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺍﻟﻬﺮﻁﻘﺎﺕ ﻣﺼﺪﺭ‬ ‫‪3‬‬

‫ﻣﻌﺘﻘﺪﺍﺕ ﻭﺃﺳﺎﻁﻴﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪.180-179‬‬

‫ﺼ ُﺮﻙِ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻓِﻲ َﻏ ْﻔﻠَ ٍﺔ ﻋﻦ ﺕ‪ (2‬ﺣﺪﻳﺪ‪ :‬ﺣﺎﺩ‪ ،‬ﻧﺎﻓﺬ‪.‬‬ ‫ﻄﺎ َءﻙِ ﻓَ َﺒ َ‬‫ﺖ ‪َ ...‬ﻋ ْﻨﻚِ ِﻏ َ‬ ‫‪ِ (1‬ﻏ ْﻔﻠَ ٍﺔ ‪ُ (2‬ﻛ ْﻨ ِ‬ ‫‪4‬‬

‫‪َ (1‬ﻋﺘِﻴﺪًﺍ ♦ ﺕ‪ (1‬ﻗﺮﻳﻦ‪ :‬ﻣﺼﺎﺣﺐ‪ .‬ﻋﺘﻴﺪ‪ :‬ﻣﻬﻴﺄ ﻣﻼﺯﻡ‪.‬‬ ‫‪5‬‬

‫ﺎﺭ َﻋﻨِﻴ ٍﺪ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪ ♦ (154‬ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﺇﻟﻘﻲ )ﻟﻠﺘﺒﺮﻳﺮ ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ‬ ‫‪ (1‬ﺃ َ ْﻟ ِﻘ َﻴ ْﻦ‪ ،‬ﺃَ ْﻟ ِﻘ َﻴﺎ ًء‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻳﺎ ﻣﺤﻤﺪ ﻳﺎ ﻋﻠﻲ ﺃ َ ْﻟ ِﻘ َﻴﺎ ﻓِﻲ َﺟ َﻬﻨﱠ َﻢ ُﻛ ﱠﻞ َﻛﻔﱠ ٍ‬ ‫‪6‬‬

‫‪.(321-320‬‬
‫ﻡ‪ (1‬ﻗﺎﺭﻥ ﻣﻨﻊ ﺍﻟﺸﺮﻙ‪» :‬ﻻ َﻳ ُﻜ ْﻦ ﻟَﻚَ ﺁِﻟ َﻬﺔٌ ﺃ ُ ْﺧﺮﻯ ﺗُﺠﺎﻫﻲ« )ﺧﺮﻭﺝ ‪3 :20‬؛ ﺃﻳﻀًﺎ ﺗﺜﻨﻴﺔ ‪.(7 :5‬‬ ‫‪7‬‬

‫ﻁﻐَ ْﻴﺘُﻪُ‪ :‬ﺟﻌﻠﺘﻪ ﻁﺎﻏﻴًﺎ‪.‬‬ ‫ﻁﻐَ ْﻴﺘَﻪُ ♦ ﺕ‪ (1‬ﻗﺮﻳﻦ‪ :‬ﻣﺼﺎﺣﺐ‪ ،‬ﺃَ ْ‬ ‫‪ (1‬ﺃ َ ْ‬ ‫‪8‬‬

‫ﻱ َﻭﻗَ ْﺪ ﻗَﺪ ْﱠﻣﺖُ ِﺇﻟَ ْﻴ ُﻜ ْﻢ«‪.‬‬‫َ ﱠ‬ ‫ﺪ‬‫َ‬ ‫ﻟ‬ ‫ﻮﺍ‬‫ﻤ‬‫ِ ُ‬‫َﺼ‬ ‫ﺘ‬ ‫ْ‬
‫َﺨ‬ ‫ﺗ‬‫»‬ ‫ﺍﻟﺠﻤﻊ‬ ‫ﺇﻟﻰ‬ ‫«‬ ‫ُ‬ ‫ﻪ‬‫ُ‬ ‫ﺘ‬‫ﻴ‬‫ْ‬ ‫ﻐ‬
‫َ‬ ‫ْ‬
‫ﻁ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬‫ﻣ‬ ‫َﺎ‬
‫َﱠ َ‬ ‫ﻨ‬‫ﺑ‬ ‫ﺭ‬ ‫ُ‬ ‫ﻪ‬ ‫ُ‬ ‫ﻨ‬‫ﻳ‬‫َﺮ‬ ‫ﻗ‬
‫َ ِ‬ ‫ﻝ‬ ‫َﺎ‬ ‫ﻗ‬ ‫»‬ ‫ﺍﻟﻤﺜﻨﻰ‬ ‫ﻣﻦ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ‬ ‫ﻭﺍﻵﻳﺔ‬ ‫ﺍﻵﻳﺔ‬ ‫ﻫﺬﻩ‬ ‫ﻓﻲ‬ ‫ﺍﻟﺘﻔﺎﺕ‬ ‫ﺧﻄﺄ‪:‬‬ ‫ﺕ‪(1‬‬ ‫‪9‬‬

‫ﻈ ﱠﻼ ٍﻡ ﺣﺸﻮ‪.‬‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺣﺮﻑ ﺍﻟﺒﺎء ﻓﻲ ﺑِ َ‬ ‫‪10‬‬

‫ﺕ«‬ ‫ﺕ ﻫﺎ ِ‬‫َﻘﻮﻻﻥ‪» :‬ﻫﺎ ِ‬

‫ِ‬ ‫ﻈ ﱠﻼ ٍﻡ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ »ﻧَﻘُﻮ ُﻝ« ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻟِﻠﻌَﻠَﻘَ ِﺔ ﺑ ْﻨ ِ‬
‫ﺘﺎﻥ ﺗ‬ ‫‪ (1‬ﻳَﻘُﻮﻝُ‪ ،‬ﺃَﻗُﻮﻝُ‪ ،‬ﻳُﻘَﺎ ُﻝ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﻔﺮﺩ » ْﺍﻟﻘ َْﻮ ُﻝ ﻟَﺪَ ﱠ‬
‫ﻱ َﻭ َﻣﺎ ﺃَﻧَﺎ ِﺑ َ‬ ‫‪11‬‬

‫ﺳ َﻊ َﻣﺜْﻮﻯ ﺍﻷَﻣْ ﻮﺍ ِ‬
‫ﺕ َﺣﻠﻘَﻪ‬ ‫ﻓﻮ ﱠ‬ ‫ﺎﺭ ﺍﻟﺘﻲ ﻻ ﺗ َﻘﻮﻝ‪» :‬ﻛَﻔﻰ« )ﺃﻣﺜﺎﻝ ‪(16-15 :30‬؛ » َ‬ ‫ﺕ ﻭﺍﻟﺮﱠ ﺣِ ُﻢ ﺍﻟﻌَﻘﻴﻤﺔ ﻭﺍﻷَﺭﺽُ ﱠﺍﻟﺘﻲ ﻻ ﺗ َﺸﺒَ ُﻊ ﻣﺎ ًء ﻭﺍﻟ ﱠﻨ ُ‬ ‫ﻼﺙ ﻻ ﺗ َﺸﺒَﻊ ﻭﺃَﺭﺑَ ٌﻊ ﻻ ﺗ َﻘﻮﻝ‪» :‬ﻛَﻔﻰ«‪َ :‬ﻣﺜْﻮﻯ ﺍﻷَﻣﻮﺍ ِ‬ ‫ﺛَ ٌ‬
‫ﻬﻮﺭﻩ ﻭ ُﻛ ﱡﻞ ُﻣﺒﺘ َ ِﻬﺞ ﻓﻴﻪ« )ﺃﺷﻌﻴﺎ ‪ .(14 :5‬ﻭﻗﺪ ﻋﻠﻖ ﺭﺍﺑﻲ ﻋﻜﻴﻔﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻵﻳﺔ‪» :‬ﺇﻥ ﺃﻣﻴﺮ ﺍﻟﺠﺤﻴﻢ ﻳﻘﻮﻝ ﻛﻞ ﻳﻮﻡ‪ :‬ﺃﻋﻄﻨﻲ ﻁﻌﺎ ًﻣﺎ ﺣﺘﻰ‬ ‫ﻭﻓَﺘ َﺢ ﺑِﻼ َﺣ ٍﺪّ ﻓَ َﻤﻪ ﻓﻴَﻨ َﺤﺪ ُِﺭ ﻓﻴﻪ ُﻭ َﺟﻬﺎﺅُﻩ ﻭﻋﺎ ﱠﻣﺘُﻪ ﻭﺟ ُْﻤ ُ‬
‫ﺃﻛﺘﻔﻲ« )‪ Geiger‬ﺹ ‪ .(50‬ﻭﻓﻲ ﺃﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩ ﺣﻮﻝ ﺻﻌﻮﺩ ﻣﻮﺳﻰ‪ ،‬ﻳﺰﻭﺭ ﻫﺬﺍ ﺍﻷﺧﻴﺮ ﺟﻬﻨﻢ ﻓﺴﻤﻌﻬﺎ ﺗﺼﺮﺥ ﻋﺎﻟﻴًﺎ ﻭﺗﻮﻟﻮﻝ ﻗﺎﺋﻠﺔ ﻟﻨﺎﺳﺎﺭﺟﻴﻞ ﻣﻼﻙ ﺍﻟﺠﺤﻴﻢ‪» :‬ﺃﻋﻄﻨﻲ ﺷﻴﺌًﺎ ﻵﻛﻞ‪ ،‬ﺃﻧﺎ‬
‫ﺟﺎﺋﻌﺔ«‪ .‬ﻓﻴﻘﻮﻝ ﻟﻬﺎ ﻧﺎﺳﺎﺭﺟﻴﻞ‪» :‬ﻣﺎﺫﺍ ﺃﻋﻄﻴﻚِ ؟« ﻓﺘﺮﺩ‪» :‬ﺃﻋﻄﻨﻲ ﺃﺭﻭﺍﺡ ﺍﻷﺗﻘﻴﺎء«‪ .‬ﻓﻴﺮﺩ ﻋﻠﻴﻬﺎ‪» :‬ﺍﻟﻘﺪﻭﺱ‪ ،‬ﻣﺒﺎﺭ ًﻛﺎ ﻟﻴﻜﻦ‪ ،‬ﻟﻦ ﻳﺴﻠﻢ ﺍﺭﻭﺍﺡ ﺍﻷﺗﻘﻴﺎء ﻟﻚِ « )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺹ‬
‫‪.(119‬‬
‫ﺖ ْﺍﻟ َﺠﻨﱠﺔُ ﻟ ِْﻠ ُﻤﺘﱠﻘِﻴﻦَ َﻏﻴ َْﺮ ﺑَﻌِﻴ ٍﺪ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،26‬ﺹ ‪ (http://goo.gl/HFGIYe 318‬ﺕ‪ (2‬ﺍﺯﻟﻒ‪ :‬ﻗﺮﺏ ﻭﺃﺩﻧﻰ‪.‬‬ ‫ﺕ‪ (1‬ﺍﺯﻟﻒ‪ :‬ﻗﺮﺏ ﻭﺃﺩﻧﻰ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﻳﻮﻡ[ ﺃ ُ ْﺯ ِﻟﻔَ ِ‬ ‫‪12‬‬

‫)ﻭﺃ ُ ْﺯ ِﻟﻔَﺖِ( )‪ Luxenberg‬ﺹ ‪.(160‬‬ ‫ﺑﺪﻻ ﻣﻦ َ‬ ‫)ﻭﺃ ُ ْﺯﻟِﻘﺖِ( ﺑﻤﻌﻨﻰ ﻭﻫﺠﺖ‪ً ،‬‬ ‫ﻭﻳﻘﺘﺮﺡ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﻗﺮﺍءﺓ ﺳﺮﻳﺎﻧﻴﺔ َ‬
‫‪ (1‬ﻳُﻮ َﻋﺪُﻭﻥَ ♦ ﺕ‪ (1‬ﺃ َ ﱠﻭﺍﺏ‪ :‬ﻛﺜﻴﺮ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﷲ‪.‬‬ ‫‪13‬‬

‫ﺐ )ﺍﻟﻤﻨﺘﺨﺐ ‪ (http://goo.gl/YW5wfe‬ﺕ‪ (2‬ﻣﻨﻴﺐ‪ :‬ﺭﺍﺟﻊ ﺇﻟﻰ ﷲ ﻭﺗﺎﺋﺐ‪.‬‬ ‫ﺐ ُﻣﻨِﻴ ٍ‬‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﺟﺎ َء ]ﻓﻲ ﺍﻵﺧﺮﺓ[ ﺑِﻘ َْﻠ ٍ‬ ‫‪14‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻓﻴﻘﺎﻝ ﻟﻬﻢ[ ﺃﺩﺧﻠﻮﻫﺎ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(321‬‬ ‫‪15‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺨﺎﻁﺐ »ﺍ ْﺩ ُﺧﻠُﻮﻫَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻟَ ُﻬ ْﻢ َﻣﺎ ﻳَﺸَﺎﺅُﻭﻥَ «‪.‬‬ ‫‪16‬‬

‫‪ (1‬ﻓَﻨَ ِﻘّﺒُﻮﺍ‪ ،‬ﻓَﻨَ ِﻘﺒُﻮﺍ ♦ ﺕ‪ (1‬ﻣﺤﻴﺺ‪ :‬ﻣﻬﺮﺏ ﻭﻣﻔﺮ‪.‬‬ ‫‪17‬‬

‫‪104‬‬
 ‫ˆ‪@ćkÜÓ@ŽéÛ @flæb×@åflàÛč@ôfl‹×č‰Û @ÙÛč‬‬ ‫‪fl @ïčÏ@Şæg‬‬ ‫ِﺇ ﱠﻥ ﻓِﻲ ٰﺫ َﻟِﻚَ ﻟَﺬ ِۡﻛ َﺮ ٰﻯ ِﻟ َﻤﻦ َﻛﺎﻥَ ﻟَ ۥﻪ ُ ﻗَ ۡﻠﺐٌ ‪ ،‬ﺃ َ ۡﻭ‬ ‫ِﺇ ﱠﻥ ﻓِﻲ ﺫَﻟِﻚَ ﻟَ ِﺬ ْﻛ َﺮﻯ ِﻟ َﻤ ْﻦ َﻛﺎﻥَ ﻟَﻪ ُ ﻗَ ْﻠﺐٌ‬ ‫‪1‬‬
‫ﻡ‪37 :50\34‬‬
‫’‪@ @‡îè‬‬ ‫‪fl @flìçŽ ëfl @flÉàŞÛa@óÔÛc@ëc‬‬ ‫ﺷ ِﻬﻴﺪ‪.ٞ‬‬ ‫ﺃ َ ۡﻟﻘَﻰ ٱﻟﺴﱠﻤۡ َﻊ‪َ 1‬ﻭﻫ َُﻮ َ‬ ‫ﺷ ِﻬﻴﺪ ٌ‬‫ﺃ َ ْﻭ ﺃ َ ْﻟﻘَﻰ ﺍﻟﺴ ْﱠﻤ َﻊ َﻭﻫ َُﻮ َ‬
‫ ‪@bflßëfl @flŠþaflë@čpìflàfl‬‬ ‫‚‪Ş Ûa@bfläÔÜ‬‬ ‫‪fl @‡ÔÛ ëfl‬‬ ‫ﺽ َﻭ َﻣﺎ‬ ‫ﺕ َﻭ ۡٱﻷ َ ۡﺭ َ‬ ‫]‪َ [---‬ﻭﻟَﻘَ ۡﺪ َﺧﻠَ ۡﻘﻨَﺎ ٱﻟ ﱠ‬
‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬ ‫ﺽ َﻭ َﻣﺎ‬ ‫ﺕ َ ْ َ‬ ‫ﺭ‬ ‫َ‬ ‫ﺍﻷ‬ ‫ْ‬ ‫ﻭ‬ ‫ﺎﻭﺍ ِ‬ ‫َﻭﻟَﻘَﺪْ َﺧﻠَ ْﻘﻨَﺎ ﺍﻟ ﱠ‬
‫ﺴ َﻤ َ‬ ‫ﻫـ‪38 :50\34‬‬
‫‪2‬‬
‫ﱠ َ ﻡ‪1‬ﺕ‪1‬‬ ‫َ‬
‫‪@ @lìŽÌÛs@åčß@bflä‬‬ ‫Ž ‪Ş ßfl @bflßëfl @âbŞíc @čònŞ‬‬
‫‪č @ïčÏ@bflàèŽ äfl îfli‬‬ ‫ﺴﻨَﺎ ﻣِ ﻦ‬ ‫ﺑَ ۡﻴﻨَ ُﻬ َﻤﺎ ﻓِﻲ ِﺳﺘ ِﺔ ﺃﻳ ٖﱠﺎﻡ ‪َ .‬ﻭ َﻣﺎ َﻣ ﱠ‬ ‫ﺴﻨَﺎ ﻣِ ﻦْ‬ ‫ﺑَ ْﻴﻨَ ُﻬ َﻤﺎ ﻓِﻲ ِﺳﺘ ﱠ ِﺔ ﺃﻳ ٍﱠﺎﻡ َﻭ َﻣﺎ َﻣ ﱠ‬
‫ﻮﺏ‪1‬ﺕ‪2‬ﺱ‪.1‬‬ ‫ﻟ ﱡﻐ ُ ٖ‬ ‫ﻟُﻐُﻮ ٍ‬
‫ﺏ‬
‫Ž‪@č‡àflzič @|ğj‬‬ ‫‪fl ëfl @flæìÛìÔífl @bflß@óÜÇ‬‬
‫‪fl @‹čj–bÏ‬‬ ‫ﻋﻠ ٰﻰ َﻣﺎ ﻳَﻘﻮﻟﻮﻥَ ‪َ ،‬ﻭﺳَﺒِّ ۡﺢ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫]‪ [---‬ﻓَﭑﺻۡ ﺒِ ۡﺮ َ‬
‫ﻥ‪1‬‬
‫ﺳﺒِّ ْﺢ ﺑِ َﺤ ْﻤ ِﺪ‬ ‫ُ‬
‫ﻋﻠﻰ َﻣﺎ ﻳَﻘﻮﻟﻮ َﻥ َﻭ َ‬ ‫ُ‬ ‫َ‬ ‫ﺻﺒِ ْﺮ َ‬ ‫ﻓَﺎ ْ‬ ‫‪3‬‬
‫ﻡ‪39 :50\34‬‬
‫‪@ @l‬‬
‫‪č 뎋̎ Ûa@flÝjÓëfl @÷àŞ“Ûa@ÊìÜ ‬‬ ‫‪ @flÝjÓ@Ùiğ Š‬‬
‫‪fl‬‬ ‫ﺸ ۡﻤ ِﺲ َﻭﻗَ ۡﺒ َﻞ‬ ‫ﺑِ َﺤﻤۡ ِﺪﺕ‪َ 1‬ﺭﺑِّﻚَ ﻗَ ۡﺒ َﻞ ﻁُﻠُﻮﻉِ ٱﻟ ﱠ‬ ‫ﺸ ْﻤ ِﺲ َﻭﻗَ ْﺒ َﻞ‬ ‫َﺭﺑِّﻚَ ﻗَ ْﺒ َﻞ ﻁُﻠُﻮﻉِ ﺍﻟ ﱠ‬
‫ۡٱﻟﻐُ ُﺮﻭ ِ‬
‫ﺏ‪.‬‬ ‫ْﺍﻟﻐُ ُﺮﻭ ِ‬
‫ﺏ‬
‫ﺕ‪1 ٰ ۡ َ 1‬‬ ‫ﱠ‬ ‫َ‬
‫ﺴﺒِّ ۡﺤﻪ ُ‪َ [...] ،‬ﻭﺃﺩﺑَ َﺮ‬ ‫]‪َ [...‬ﻭﻣِﻦَ ٱﻟ ۡﻴ ِﻞ ﻓَ َ‬ ‫ﺴ ُﺠﻮ ِﺩ‬ ‫ﺎﺭ ﺍﻟ ﱡ‬ ‫ﺴﺒِّ ْﺤﻪ ُ َﻭﺃﺩْﺑَ َ‬ ‫َﻭﻣِ ﻦَ ﺍﻟﻠﱠ ْﻴ ِﻞ ﻓَ َ‬ ‫ﻡ‪40 :50\34‬‬
‫†@ @‬
‫‪č ìŽv‬‬
‫‪ş Ûa@fl‹ifl †cëfl @Žézğj‬‬
‫‪flÏ‬‬
‫‪ @ÝîKÛa@flåßč ëfl‬‬ ‫ﺕ‪1‬‬ ‫‪4‬‬

‫ﺴ ُﺠﻮ ِﺩ ‪.‬‬
‫ﺕ‪2‬ﻡ‪1‬‬
‫ٱﻟ ﱡ‬
‫َﺎﻥ‬ ‫ﻜ‬ ‫ﻣ‬
‫ﱠ‬ ‫ﻦ‬ ‫ﻣِ‬ ‫‪2‬‬
‫ﺩ‬
‫ِ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻤ‬
‫ُ‬ ‫ٱﺳﺘَﻤِ ﻊۡ ﻳَ ۡﻮﻡ ﻳُﻨَﺎ ِﺩ‪ۡ 1‬‬
‫ٱﻟ‬ ‫ۡ‬ ‫ﻭ‬
‫َ‬ ‫[‬ ‫‪---‬‬ ‫]‬ ‫َﻭﺍ ْﺳﺘَﻤِ ْﻊ ﻳَ ْﻮ َﻡ ﻳُﻨَﺎ ِﺩ ْﺍﻟ ُﻤﻨَﺎ ِﺩ ﻣِ ْﻦ َﻣﻜ ٍ‬
‫َﺎﻥ‬ ‫ﻡ‪41 :50\34‬‬
‫‪@æbØߪ @åčß@č†bflä¾ a@č†bfläíŽ @flâìflí@Éčànfl Žaflë‬‬ ‫ٖ‬ ‫َ‬
‫‪5‬‬

‫‪@ @kí‹Ó‬‬ ‫‬ ‫ﻗَ ِﺮ ٖ‬

‫ﻳﺐ‪.‬‬ ‫ﻗَ ِﺮﻳ ٍ‬
‫ﺐ‬
‫ˆ‪@Žâìflí@ÙÛč‬‬
‫¨‪fl @ğÕ‬‬ ‫‪ bči@òz‬‬
‫‪fl Ûa@flæìŽÈàfl flí@flâìflí‬‬ ‫ﻖ‪ٰ ،‬ﺫ َﻟِﻚَ َﻳ ۡﻮ ُﻡ‬ ‫ﺼ ۡﻴ َﺤﺔَ ﺑِ ۡﭑﻟ َﺤ ّ ِ‬ ‫َﻳ ۡﻮ َﻡ َﻳ ۡﺴ َﻤﻌُﻮﻥَ ٱﻟ ﱠ‬ ‫ﻖ ﺫَﻟِﻚَ‬ ‫ﺼ ْﻴ َﺤﺔَ ﺑِ ْﺎﻟ َﺤ ِّ‬ ‫َﻳ ْﻮ َﻡ َﻳ ْﺴ َﻤﻌُﻮﻥَ ﺍﻟ ﱠ‬ ‫‪6‬‬
‫ﻡ‪42 :50\34‬‬
‫‪@ @x‬‬
‫©‹‪ ëŽ‬‬ ‫‪a‬‬ ‫ﺕ‪1‬‬
‫ۡٱﻟ ُﺨ ُﺮﻭﺝِ ]‪[...‬‬ ‫ْ‬
‫َﻳ ْﻮ ُﻡ ﺍﻟ ُﺨ ُﺮﻭﺝِ‬
‫@ @‬‫— ‪Ž‬‬
‫‪č ¾ a@bfläîÛgëfl @Žoîčà㎠ëfl @ïzŽã@Žåzflã@bŞãg‬‬ ‫ﻴﺮ‪.‬‬
‫َ ِ ُ‬ ‫ﺼ‬ ‫ﻤ‬ ‫ۡ‬
‫ٱﻟ‬ ‫َﺎ‬ ‫ﻨ‬‫ﻴ‬‫ۡ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬
‫َِ‬ ‫ﻭ‬ ‫~‬ ‫‪،‬‬ ‫‪1‬‬ ‫ﻡ‬
‫ﻴﺖُ‬ ‫ُ‬
‫ﻲ ِ َ ﻤِ‬
‫ﻧ‬ ‫ﻭ‬ ‫ﺇِﻧﱠﺎ ﻧ َۡﺤ ُﻦ ﻧُ ۡﺤ ۦ‬ ‫ﺇِﻧﱠﺎ ﻧَﺤْ ُﻦ ﻧُﺤْ ِﻴﻲ َﻭﻧُﻤِ ﻴﺖُ َﻭﺇِﻟَ ْﻴﻨَﺎ‬ ‫‪7‬‬
‫ﻡ‪43 :50\34‬‬
‫ﻴﺮ‬‫ﺼ ُ‬ ‫ْﺍﻟ َﻤ ِ‬
‫ˆ‪@ÙÛč‬‬
‫Ž‹‪fl @bÇafl‬‬ ‫‪č @áŽèäflÇ@ŽŠþa@ŽÕÔ‬‬ ‫“‪K‬‬ ‫‪fl mfl @flâìflí‬‬ ‫ﻋ ۡﻨ ُﻬﻢۡ ‪[...] ،‬ﺕ‪ 1‬ﺳ َِﺮﺍﻋٗ ﺎ‪.‬‬ ‫ﺽ َ‬ ‫ﺸﻘﱠﻖُ ‪ۡ 1‬ٱﻷ َ ۡﺭ ُ‬ ‫ﻳَ ۡﻮ َﻡ ﺗَ َ‬ ‫ﻋﻨ ُﻬ ْﻢ ﺳ َِﺮﺍﻋًﺎ‬ ‫ْ‬ ‫ﺽ َ‬ ‫َ‬
‫ﺸﻘﻖُ ﺍﻷ ْﺭ ُ‬ ‫ْ‬ ‫ﱠ‬ ‫ﻳَ ْﻮ َﻡ ﺗ َ َ‬ ‫‪8‬‬
‫ﻡ‪44 :50\34‬‬
‫‪@ @čífl @bfläîÜÇ‬‬ ‫‪fl @ć‹“fly‬‬ ‫ﻋﻠَ ۡﻴﻨَﺎ ﻳَﺴ ‪ٞ‬‬
‫ِﻴﺮ‪.‬‬ ‫ٰﺫَﻟِﻚَ َﺣ ۡﺸ ٌﺮ َ‬ ‫ﻋﻠَ ْﻴﻨَﺎ ﻳَﺴ ٌ‬
‫ِﻴﺮ‬ ‫ﺫَﻟِﻚَ َﺣ ْﺸ ٌﺮ َ‬
‫‪@áèîÜÇ‬‬
‫‪fl @floãc@bflßëfl @flæìÛìÔífl @bflàič @ŽáÜ Çc@ŽåzŞã‬‬ ‫ﻧﱠ ۡﺤ ُﻦ ﺃ َ ۡﻋﻠَ ُﻢ ﺑِ َﻤﺎ ﻳَﻘُﻮﻟُﻮﻥَ‪َ .‬ﻭ َﻣﺎ ٓ ﺃَﻧﺖَ َ‬
‫ﻋﻠَ ۡﻴ ِﻬﻢ‬ ‫ﻧَﺤْ ُﻦ ﺃ َ ْﻋﻠَ ُﻢ ﺑِ َﻤﺎ ﻳَﻘُﻮﻟُﻮﻥَ َﻭ َﻣﺎ ﺃ َ ْﻧﺖَ‬ ‫‪9‬‬
‫ﻡ‪45 :50\34‬‬
‫َﺎﻑ‬‫ﺍﻥ َﻣﻦ ﻳَﺨ ُ‬ ‫ﺑِ َﺠﺒ ٖﱠﺎﺭ ‪ .‬ﻓَﺬَ ّﻛ ِۡﺮ ﺑِ ۡﭑﻟﻘُ ۡﺮ َء ِ‬ ‫ﱠﺎﺭ ﻓَﺬَ ّﻛ ِْﺮ ﺑِ ْﺎﻟﻘُ ْﺮﺁ َ ِﻥ َﻣ ْﻦ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﺑِ َﺠﺒ ٍ‬
‫َ‬
‫ﻥ‪1‬‬
‫‡@ @‬
‫‪č îčÇëfl @ŽÒbflƒífl @åflß@æa‹ÔÛbči@‹n׉‬‬ ‫‪fl Ï‬‬ ‫‪ @ŠbŞjv‬‬ ‫‪fl ič‬‬
‫‪.‬‬ ‫ﺱ‪1‬ﺕ‪1‬‬
‫َﻭﻋِﻴ ِﺪ‬ ‫َﺎﻑ َﻭﻋِﻴ ِﺪ‬ ‫ﻳَﺨ ُ‬

‫ُ‬
‫ِﻲ ﺍﻟﺴ ْﱠﻤ ُﻊ‪.‬‬ ‫‪ (1‬ﺃ ْﻟﻘ َ‬
‫‪1‬‬

‫‪ (1‬ﻟَﻐُﻮﺏ ♦ ﺱ‪ (1‬ﻋﻦ ﺍﻟﺤﺴﻦ ﻭﻗﺘﺎﺩﺓ‪ :‬ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ‪ :‬ﺇﻥ ﷲ ﺧﻠﻖ ﺍﻟﺨﻠﻖ ﻓﻲ ﺳﺘﺔ ﺃﻳﺎﻡ‪ ،‬ﻭﺍﺳﺘﺮﺍﺡ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ ﻭﻫﻮ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ .‬ﻭﻫﻢ ﻳﺴﻤﻮﻧﻪ ﻳﻮﻡ ﺍﻟﺮﺍﺣﺔ‪ ،‬ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ .‬ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺃﺗﺖ‬ ‫‪2‬‬

‫ﺍﻟﻨﺒﻲ‪ ،‬ﻓﺴﺄﻟﺖ ﻋﻦ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻓﻘﺎﻝ‪ :‬ﺧﻠﻖ ﷲ ﺍﻷﺭﺽ ﻳﻮﻡ ﺍﻷﺣﺪ ﻭﺍﻻﺛﻨﻴﻦ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﺠﺒﺎﻝ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎء ﻭﻣﺎ ﻓﻴﻬﻦ ﻣﻦ ﺍﻟﻤﻨﺎﻓﻊ ﻭﺧﻠﻖ ﻳﻮﻡ ﺍﻷﺭﺑﻌﺎء ﻭﺍﻟﺸﺠﺮ ﻭﺍﻟﻤﺎء ﻭﺧﻠﻖ ﻳﻮﻡ‬
‫ﺍﻟﺨﻤﻴﺲ ﺍﻟﺴﻤﺎء ﻭﺧﻠﻖ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪ .‬ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ‪ :‬ﺛﻢ ﻣﺎﺫﺍ ﻳﺎ ﻣﺤﻤﺪ؟ ﻗﺎﻝ‪ :‬ﺛﻢ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻗﺪ ﺃﺻﺒﺖ ﻟﻮ ﺗﻤﻤﺖ ﺛﻢ ﺍﺳﺘﺮﺍﺡ‪ .‬ﻓﻐﻀﺐ ﺍﻟﻨﺒﻲ ﻏﻀﺒًﺎ‬
‫ﻮﺏ ﻓَﭑﺻۡ ِﺒ ۡﺮ َﻋﻠَ ٰﻰ َﻣﺎ ﻳَﻘُﻮﻟُﻮﻥَ « )ﺍﻵﻳﺘﻴﻦ ‪ ♦ (39-38‬ﺕ‪ (1‬ﻣﺠﻤﻮﻉ ﺃﻳﺎﻡ ﺍﻟﺨﻠﻖ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ‬ ‫ﺴﻨَﺎ ﻣِ ﻦ ﻟﱡﻐُ ٖ‬ ‫ﺽ َﻭ َﻣﺎ ﺑَ ۡﻴﻨَ ُﻬ َﻤﺎ ﻓِﻲ ِﺳﺘ ﱠ ِﺔ ﺃَﻳ ٖﱠﺎﻡ َﻭ َﻣﺎ َﻣ ﱠ‬‫ﺕ َﻭ ۡٱﻷ َ ۡﺭ َ‬ ‫ﺷﺪﻳﺪًﺍ‪ .‬ﻓﻨﺰﻟﺖ » َﻭﻟَﻘ َۡﺪ َﺧﻠَ ۡﻘﻨَﺎ ٱﻟ ﱠ‬
‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬
‫‪ 9 :41\61‬ﻭﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﺒﻌﻬﺎ ﺛﻤﺎﻧﻴﺔ ﺃﻳﺎﻡ ﺑﻴﻨﻤﺎ ﻓﻲ ﺁﻳﺎﺕ ﺃﺧﺮ ﻋﺪﺩ ﺃﻳﺎﻡ ﺍﻟﺨﻠﻖ ﺳﺘﺔ ﺃﻳﺎﻡ )ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (9 :41\61‬ﺕ‪ (2‬ﻟُﻐُﻮﺏ‪ :‬ﺗﻌﺐ ﻭﺇﻋﻴﺎء ♦ ﻡ‪ (1‬ﻳﺘﻜﻠﻢ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺳﻔﺮ‬
‫ﻮﻡ‬
‫ﻭﺑﺎﺭﻙَ ﷲُ ﺍﻟﻴَ َ‬ ‫َ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎ ِﺑ ِﻊ ﻣﻦ ُﻛ ِّﻞ َﻋ َﻤﻠِﻪ ﺍﻟﱠﺬﻱ َﻋﻤِ ﻠَﻪ‪.‬‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎ ِﺑ ِﻊ ﻣِﻦ َﻋ َﻤﻠِﻪ ﺍﻟﱠﺬﻱ َﻋﻤِ ﻠَﻪ‪ ،‬ﻭﺍ َﺳﺘ َﺮﺍ َﺡ ﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﺍﻟﺘﻜﻮﻳﻦ ﻋﻦ ﺧﻠﻖ ﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺳﺘﺔ ﺃﻳﺎﻡ‪ .‬ﻭﻳﻀﻴﻒ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪» :‬ﻭﺍ َﻧﺘ َﻬﻰ ﷲُ ﻓﻲ ﺍﻟﻴَ ِ‬
‫ﻱ ﺧﺎﻟﻖُ ﺃَﻗﺎﺻﻲ ﺍﻷَﺭﺽ ﻻ ﻳَﺘﻌَﺐُ‬ ‫ﺳﺮ َﻣ ِﺪ ّ‬‫ﺍﻟﺮﺏﱠ ِﺇﻟﻪٌ َ‬ ‫ﺳﻤِ ﻌﺖَ ﺃَﻥﱠ ﱠ‬ ‫ﺳﻪ‪ ،‬ﻷَﻧﱠﻪ ﻓﻴﻪ ﺍَﺳﺘ َﺮﺍ َﺡ ﻣِ ﻦ ُﻛ ِّﻞ َﻋ َﻤﻠِﻪ ﺍﻟﱠﺬﻱ َﻋﻤِ ﻠَﻪ ﺧﺎ ِﻟﻘًﺎ« )‪ .(3-2 :2‬ﻭﻟﻜﻦ ﻭﻓﻘًﺎ ﻷﺷﻌﻴﺎ ‪» 28 :40‬ﺃَﻣﺎ َﻋﻠِﻤﺖَ ﺃ َ َﻭ ﻣﺎ َ‬ ‫ﺍﻟﺴﱠﺎﺑِ َﻊ ﻭﻗَﺪﱠ َ‬
‫ﻭﻻ ﻳُ ْﻌﻴﻲ ﻭﻻ ﻳُﺴ َﺒ ُﺮ ﻓَﻬ ُﻤﻪ«‪.‬‬
‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪ ♦ 5 :9\113‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻣﻊ ﺣﻤﺪ‪.‬‬ ‫‪3‬‬

‫ﺎﺭ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺗﺨﻴﺮ ﺟﺰ ًءﺍ[ ﻣﻦ ﺍﻟﻠﻴﻞ ﻓﺴ ِﺒّﺤﻪ ]ﻓﻴﻪ ﻭﺳ ِﺒّﺤﻪ ﻭﻗﺖ[ ﺇﺩﺑﺎﺭ ﺍﻟﺴﺠﻮﺩ )ﺍﻟﻤﻨﺘﺨﺐ ‪ (http://goo.gl/SJvFU2‬ﺍﺳﻮﺓ ﺑﺎﻵﻳﺔ ‪ 49 :52\76‬ﺕ‪(2‬‬ ‫‪َ (1‬ﻭ ِﺇ ْﺩ َﺑ َ‬ ‫‪4‬‬

‫ﺴﺠُﻮ ِﺩ )ﻭﻓﺴﺮﻫﺎ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ‪ :‬ﻭﺻ ِّﻞ ﻣﻦ‬ ‫ﺎﺭ ﺍﻟ ﱡ‬ ‫ﺴﺒِّﺤْ ﻪُ َﻭﺃ َ ْﺩﺑَ َ‬ ‫ﺴﺠُﻮﺩِ‪ :‬ﺃﻋﻘﺎﺏ ﺍﻟﺼﻼﺓ‪ .‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ .(145‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ :40 :50\34‬ﻭﻣِ ﻦَ ﺍﻟﻠﱠ ْﻴ ِﻞ ﻓَ َ‬ ‫ﺎﺭ ﺍﻟ ﱡ‬ ‫ﺃ َ ْﺩﺑَ َ‬
‫ُﻮﻡ )ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ‪ :‬ﻭﻣﻦ ﺍﻟﻠﻴﻞ‬ ‫ِ‬ ‫ﺠ‬ ‫ﱡ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﺎﺭ‬ ‫ﺑ‬ ‫ْ‬
‫ﺩ‬ ‫ﺇ‬
‫ِ َِ َ ِ َ َ‬‫ﻭ‬ ‫ُ‬ ‫ﻪ‬ ‫ﺤْ‬‫ﺒ‬
‫ّ‬ ‫ﺴ‬ ‫َ‬ ‫ﻓ‬ ‫ﻞ‬ ‫ﻴ‬‫ْ‬ ‫ﱠ‬ ‫ﺍﻟﻠ‬ ‫ﻦَ‬ ‫ﻭ‬
‫َ ﻣِ‬ ‫‪:‬‬‫‪49‬‬ ‫‪:‬‬ ‫‪52‬‬ ‫\‬ ‫‪76‬‬ ‫ﺍﻵﻳﺔ‬ ‫ﺗﻘﻮﻝ‬ ‫ﺑﻴﻨﻤﺎ‬ ‫(‪،‬‬ ‫‪http://goo.gl/RdKX39‬‬ ‫–‬ ‫ﺍﻟﺼﻠﻮﺍﺕ‬ ‫ﻋﻘﺐ‬ ‫ﺭﺑﻚ‬ ‫ﺑﺤﻤﺪ‬ ‫ﺢْ‬ ‫ﺒ‬
‫ّ‬ ‫ِ‬ ‫ﻭﺳ‬ ‫ﺍﻟﻠﻴﻞ‪،‬‬
‫ﺍﺣﺘﻤﺎﻻ ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻤﺔ ﺍﻟﺴﺠﻮﺩ ﻓﻲ ﺍﻵﻳﺔ ‪49 :52\76‬‬ ‫ً‬ ‫ﻈﻤﻪ‪ ،‬ﻭﺻ ِّﻞ ﻟﻪ‪ ،‬ﻭﺃﻓﻌﻞ ﺫﻟﻚ ﻋﻨﺪ ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻭﻗﺖ ﺇﺩﺑﺎﺭ ﺍﻟﻨﺠﻮﻡ ‪ .(http://goo.gl/ShA3zX -‬ﻭﺍﻷﻛﺜﺮ‬ ‫ﻓﺴﺒِّﺢ ﺑﺤﻤﺪ ﺭﺑﻚ ﻭﻋ ِ ّ‬
‫ﻣﻦ ﺧﻄﺄ ﺍﻟﻨﺴﺎﺥ‪ ،‬ﻭﺻﺤﻴﺤﻬﺎ ﺍﻟﻨﺠﻮﻡ ♦ ﻡ‪ (1‬ﻳﺼﻠﻲ ﺍﻟﻤﺴﻠﻤﻮﻥ ﺧﻤﺲ ﺻﻠﻮﺍﺕ ﻳﻮﻣﻴﺔ‪ :‬ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻈﻬﺮ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻤﻐﺮﺏ‪ ،‬ﻭﺻﻼﺓ ﺍﻟﻌﺸﺎء‪ .‬ﻭﻟﻜﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺸ ْﻤ ِﺲ‬ ‫ﺼ َﻼﺓ َ ِﻟﺪُﻟُﻮﻙِ ﺍﻟ ﱠ‬ ‫ﺴﺠُﻮ ِﺩ« )‪» ،(40-39 :50\34‬ﺃَﻗ ِِﻢ ﺍﻟ ﱠ‬ ‫ﺎﺭ ﺍﻟ ﱡ‬ ‫ﺴﺒِّ ْﺤﻪُ َﻭﺃ َ ْﺩﺑَ َ‬ ‫ﺏ َﻭ ِﻣ َﻦ ﺍﻟﻠﱠ ْﻴ ِﻞ ﻓَ َ‬ ‫ﺸ ْﻤ ِﺲ َﻭﻗَ ْﺒ َﻞ ْﺍﻟﻐُ ُﺮﻭ ِ‬ ‫ﻁﻠُﻮﻉِ ﺍﻟ ﱠ‬ ‫ﺳﺒِّﺢْ ﺑِ َﺤ ْﻤ ِﺪ َﺭﺑِّﻚَ ﻗَ ْﺒ َﻞ ُ‬‫ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﺗﺸﻴﺮ ﻓﻘﻂ ﺇﻟﻰ ﺛﻼﺙ ﺻﻠﻮﺍﺕ‪َ » :‬ﻭ َ‬
‫ﻴﻼ َﻭﻣِ َﻦ‬ ‫ﺻ ً‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ً‬ ‫ﺓ‬‫ﺮ‬ ‫ْ‬
‫ﻜ‬
‫َ َ ِّﻚَ ُ َ َ ِ‬ ‫ﺑ‬ ‫ﺑ‬‫ﺭ‬ ‫ْﻢ‬
‫ﺳ‬ ‫ﺍ‬ ‫ﺮ‬
‫َ ِ‬ ‫ُ‬
‫ﻛ‬ ‫ْ‬
‫ﺫ‬ ‫ﺍ‬‫ﻭ‬ ‫»‬ ‫(‪،‬‬ ‫‪114‬‬ ‫‪:‬‬ ‫‪11‬‬ ‫\‬ ‫‪52‬‬ ‫)‬ ‫«‬ ‫ﻞ‬ ‫ِ‬ ‫ﻴ‬
‫ْ‬ ‫ﱠ‬ ‫ﻠ‬ ‫ﺍﻟ‬ ‫ﻣِ ﻦَ‬ ‫ﺎ‬‫ً‬ ‫ﻔ‬ ‫َ‬ ‫ﻟ‬ ‫ﺯُ‬‫ﻭ‬ ‫ﱠ‬
‫ﻁَ ِ َ ِ َ‬
‫ﺎﺭ‬ ‫ﻬ‬ ‫ﻨ‬‫ﺍﻟ‬ ‫ﻲ‬ ‫َ‬ ‫ﻓ‬ ‫ﺮ‬ ‫ﺼ َﻼﺓ َ َ‬‫ﻖ ﺍﻟﻠﱠ ْﻴ ِﻞ َﻭﻗُﺮْ ﺁَﻥَ ْﺍﻟﻔَﺠْ ِﺮ ِﺇﻥﱠ ﻗُﺮْ ﺁَﻥَ ْﺍﻟﻔَﺠْ ِﺮ ﻛَﺎﻥَ َﻣ ْﺸ ُﻬﻮﺩًﺍ« )‪َ » ،(78 :17\50‬ﻭﺃَﻗ ِِﻢ ﺍﻟ ﱠ‬ ‫ِﺇﻟَﻰ َﻏ َﺴ ِ‬
‫ﻀﻌُﻮﻥَ‬ ‫ﺻ َﻼﺓِ ْﺍﻟﻔَﺠْ ِﺮ َﻭﺣِ ﻴ َﻦ ﺗ َ َ‬ ‫ﺕ ﻣِ ْﻦ ﻗَ ْﺒ ِﻞ َ‬ ‫ﻳﻼ« )‪» ،(25 :76\98‬ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ِﻟﻴَ ْﺴﺘ َﺄ ْ ِﺫ ْﻧ ُﻜ ُﻢ ﺍﻟﱠﺬِﻳﻦَ َﻣﻠَﻜَﺖْ ﺃ َ ْﻳ َﻤﺎﻧُ ُﻜ ْﻢ َﻭﺍﻟﱠﺬِﻳﻦَ ﻟَ ْﻢ ﻳَ ْﺒﻠُﻐُﻮﺍ ْﺍﻟ ُﺤﻠُ َﻢ ﻣِ ْﻨ ُﻜ ْﻢ ﺛ َ َﻼﺙَ َﻣ ﱠﺮﺍ ٍ‬ ‫ﻁ ِﻮ ً‬ ‫ﺳﺒِّﺤْ ﻪُ ﻟَﻴ ًْﻼ َ‬ ‫ﺍﻟﻠﱠ ْﻴ ِﻞ ﻓَﺎ ْﺳ ُﺠ ْﺪ ﻟَﻪُ َﻭ َ‬
‫ﺳﻢ ﺍﻟ ِﻜﺘﺎﺑَﺔ‪ ،‬ﺩَ َﺧ َﻞ ﺇِﻟﻰ ﺑَﻴﺘِﻪ‪ ،‬ﻭﻛﺎﻧَﺖ ﻧَﻮﺍﻓِﺬﻩ َﻣ ْﻔﺘﻮ َﺣﺔً ﻓﻲ‬ ‫ﺻ َﻼﺓِ ْﺍﻟ ِﻌﺸَﺎءِ « )‪ .(58 :24\102‬ﻭﻫﻮ ﻣﺎ ﻳﺬﻛﺮﻧﺎ ﺑﺼﻼﺓ ﺍﻟﻴﻬﻮﺩ ﺛﻼﺙ ﻣﺮﺍﺕ‪» :‬ﻓﻠَ ﱠﻤﺎ َﻋﻠ َِﻢ ﺩﺍﻧِﻴﺎ ُﻝ ﺑِ َﺮ ِ‬ ‫ﻴﺮﺓِ َﻭﻣِ ْﻦ ﺑَ ْﻌ ِﺪ َ‬ ‫ﺛِﻴَﺎﺑَ ُﻜ ْﻢ ﻣِ ﻦَ ﱠ‬
‫ﺍﻟﻈ ِﻬ َ‬
‫ﺼﻠِّﻰ ِ˜ِ ﻭﻳَﺤ َﻤﺪُﻩ‪ ،‬ﻛﻤﺎ ﻛﺎﻥَ ﻳَﻔﻌَ ُﻞ ﻣِ ﻦ ﻗَ ْﺒ ُﻞ« )ﺩﺍﻧﻴﺎﻝ ‪ .(11 :6‬ﻭﻗﺪ ﺗﻢ ﺗﺜﺒﻴﺖ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﺍﻋﺘﻤﺎﺩًﺍ ﻋﻠﻰ ﺣﺪﻳﺚ‬ ‫ﺕ ﻓﻲ ﺍﻟﻴَﻮﻡ‪ ،‬ﻭﻳُ َ‬ ‫ﻭﺭﺷَﻠﻴﻢ‪ .‬ﻓﻜﺎﻥَ ﻳَﺠْﺜﻮ ﻋﻠﻰ ُﺭ ْﻛﺒَﺘ َﻴﻪ ﺛَﻼﺙَ َﻣﺮﱠ ﺍ ٍ‬ ‫ﻋ ُِﻠّ ﱠﻴﺘِﻪ ِﺟ َﻬﺔَ ﺃ ُ َ‬
‫ﻧﺒﻮﻱ ﺑﺘﺠﻤﻴﻊ ﺍﻵﻳﺎﺕ ‪ 130 :20\45‬ﻭ‪ 78 :17\50‬ﻭ‪ .114 :11\52‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺨﻤﺲ ﻣﻦ ﺍﻟﺘﻠﻤﻮﺩ ﺍﻟﺬﻱ ﻓﺮﺿﻬﺎ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ )‪ ،Katsh‬ﺹ ‪.(11-9‬‬
‫‪ (1‬ﻳُﻨَﺎﺩِﻱ ‪ْ (2‬ﺍﻟ ُﻤﻨَﺎﺩِﻱ‪.‬‬ ‫‪5‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺫَﻟِﻚَ ﻳَ ْﻮ ُﻡ ْﺍﻟ ُﺨ ُﺮﻭﺝِ ]ﻣﻦ ﺍﻟﻘﺒﻮﺭ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/yDQuEk‬‬ ‫‪6‬‬

‫ﺕ‬‫ﺍﻟﺮﺏّ ﻳُﻤﻴﺖ ﻭﻳُﺤْﻴﻲ ﻳُﺤﺪ ُِﺭ ِﺇﻟﻰ َﻣﺜْﻮﻯ ﺍﻷَﻣﻮﺍ ِ‬ ‫ﻴﺲ َﻣﻦ ﻳُﻨ ِﻘﺬُ ﻣِ ﻦ ﻳَﺪﻱ« )ﺗﺜﻨﻴﺔ ‪(39 :32‬؛ » ﱠ‬ ‫ﺟﺮ ُﺡ ﻭﺃ ُ ْﺷﻔﻲ ﻭﻟَ َ‬ ‫ﻈﺮﻭﺍ ﺍﻵﻥ‪ ،‬ﺇِﻧﱠﻨﻲ ﺃَﻧﺎ ﻫﻮ ﻭﻻ ِﺇﻟﻪَ ﻣﻌﻲ ﺃﻧﺎ ﺃُﻣﻴﺖُ ﻭﺃُﺣْﻴﻲ ﻭﺃ َ َ‬ ‫ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﺃُﻧ ُ‬ ‫‪7‬‬

‫ﺽ‬ ‫ﺙ ﺍﻷَﺭ ُ‬ ‫ﺤﺮ ُ‬ ‫ﺧﺮﺑَﺔ‪ ،‬ﻭﺗ ُ َ‬ ‫ﻁ ِ ّﻬ ُﺮﻛﻢ ﻣِ ﻦ َﺟﻤﻴﻊِ ﺁﺛﺎ ِﻣﻜﻢ‪ ،‬ﺃُﻋﻤ ُِﺮ ﺍﻟ ُﻤﺪُﻥَ ﻭﺗﺒْﻨﻰ ﺍﻷ َ ِ‬ ‫ﻮﻡ ﺃ ُ َ‬‫ﺍﻟﺮﺏّ ‪ :‬ﺇِﻧﱠﻪ ﻳَ َ‬ ‫ﺴﻴِّﺪُ ﱠ‬‫ﻀ ُﻊ ﻭﻳَﺮﻓَﻊ« )ﺻﻤﻮﺋﻴﻞ ﺍﻷﻭﻝ ‪(7-6 :2‬؛ »ﻫﻜﺬﺍ ﻗﺎ َﻝ ﺍﻟ ﱠ‬ ‫ﺍﻟﺮﺏّ ﻳُﻔﻘ ُِﺮ ﻭﻳُ ْﻐﻨﻰ ﻳَ َ‬ ‫ُﻭﻳﺼ ِﻌﺪُ ﻣِﻨﻪ‪ .‬ﱠ‬
‫ﺭﺽ ﺍﻟ ُﻤﻘﻔ َِﺮﺓ ُ َﻛ َﺠﻨﱠ ِﺔ َﻋﺪ ٍْﻥ ﻭﺍﻟ ُﻤﺪُ ُﻥ ﺍﻟﺨ َِﺮﺑَﺔُ ﺍﻟ ُﻤﻘﻔ َِﺮﺓ ُ ﺍﻟﻤﻨ َﻬ ِﺪ َﻣﺔُ َﺣﺼﻴﻨَﺔً َﻣﺴْﻜﻮﻧَﺔ‪ ،‬ﻭﺗ َﻌﻠَ ُﻢ ﺍﻷ ُ َﻣ ُﻢ ﱠﺍﻟﺘﻲ ﺃُﺑ ِﻘ َﻴﺖ ﻣِﻦ‬ ‫ﺍﻟ ُﻤﻘﻔ َِﺮﺓ‪ ،‬ﺑَﻌﺪَ ﺃَﻥ ﻛﺎﻧَﺖ ﺧَﺮﺍﺑًﺎ ﻋﻠﻰ َﻋﻴَﻨﻲ ُﻛ ِّﻞ ﻋﺎﺑِﺮ‪ ،‬ﻓﻴَﻘﻮﻟﻮﻥ‪ :‬ﻗﺪ ﺻﺎﺭﺕ ﻫﺬﻩ ﺍﻷ َ ُ‬
‫ﺍﻟﺮﺏﱠ ﺗ َ َﻜﻠﱠﻤﺖُ ﻭﺻﻨﻌﺖ« )ﺣﺰﻗﻴﺎﻝ ‪.(36-33 :36‬‬ ‫ﺍﻟﺮﺏﱠ ﺑَﻨﻴﺖُ ﻣﺎ ﻛﺎﻥَ ُﻣﻨ َﻬ ِﺪ ًﻣﺎ ﻭﻏ ََﺮﺳﺖُ ﻣﺎ ﻛﺎﻥَ ُﻣﻘﻔ ًِﺮﺍ‪ .‬ﺃَﻧﺎ ﱠ‬ ‫َﺣﻮﻟﻜﻢ ﺃَﻧِّﻲ ﺃَﻧﺎ ﱠ‬
‫ﺽ َﻋ ْﻨ ُﻬ ْﻢ ]ﻓﻴﺨﺮﺟﻮﻥ[ ﺳ َِﺮﺍﻋًﺎ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ .(321‬ﻭﻗﺪ ﺟﺎءﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﻲ ﺍﻵﻳﺔ ‪:70\79‬‬ ‫ﺸﻘﱠﻖُ ْﺍﻷَﺭْ ُ‬ ‫ﺸﻘﱠﻖُ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻳَ ْﻮ َﻡ ﺗ َ َ‬ ‫ﺸ ﱠﻘ ُﻖ‪ ،‬ﺗَﺘَ َ‬ ‫ﺸ ﱠﻘ ُﻖ‪ ،‬ﺗ َ ْﻨ َ‬ ‫ﺸﻘﱠﻖُ‪ ،‬ﺗ ُ َ‬ ‫‪ (1‬ﺗ َ ﱠ‬ ‫‪8‬‬

‫ﺙ ﺳ َِﺮﺍﻋًﺎ«‪ .‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﻓﻲ ﺍﻟﺮﺟﻌﺔ )ﺍﻟﻘﻤﻲ ‪.(http://goo.gl/kaiFAj‬‬ ‫‪» 43‬ﻳَ ْﻮ َﻡ ﻳَ ْﺨ ُﺮﺟُﻮﻥَ ﻣِ ﻦَ ْﺍﻷَﺟْ ﺪَﺍ ِ‬
‫َﺎﻑ« ♦ ﺱ‪ (1‬ﻋﻦ‬ ‫‪َ (1‬ﻭﻋِﻴﺪِﻱ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﺠﻤﻊ ﺍﻟﻤﺘﻜﻠﻢ »ﻧَﺤْ ﻦُ ﺃَ ْﻋﻠَ ُﻢ« ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ ﺍﻟﻤﺘﻜﻠﻢ » َﻭﻋِﻴ ِﺪ«‪ ،‬ﻭﻣﻦ ﺍﻟﺠﻤﻊ ﺍﻟﻐﺎﺋﺐ »ﻳَﻘُﻮﻟُﻮﻥَ ‪َ ...‬ﻋﻠَ ْﻴ ِﻬ ْﻢ« ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ ﺍﻟﻐﺎﺋﺐ » َﻣ ْﻦ ﻳَﺨ ُ‬ ‫‪9‬‬

‫ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻗﺎﻟﻮﺍ ﻳﺎ ﻣﺤﻤﺪ ﻟﻮ ﺧﻮﻓﺘﻨﺎ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬
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 ‫‪ 90\35‬ﺳﻮﺭﺓ ﺍﻟﺒﻠﺪ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 20‬ﻣﻜﻴﺔ‬
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‫‪@ @á‬‬‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪2‬‬

‫‡@ @‬‫‪č Ü jfl Ûa@afl‰èflič @Žá‬‬ ‫‪č Óc@bÛ‬‬ ‫ﻻ! ﺃ ُ ۡﻗ ِﺴ ُﻢ‪1‬ﺕ‪ 1‬ﺑِ ٰ َﻬﺬَﺍ ۡٱﻟﺒَﻠَﺪِ!‬ ‫َٓ‬ ‫َﻻ ﺃ ُ ْﻗ ِﺴ ُﻢ ﺑِ َﻬﺬَﺍ ْﺍﻟﺒَﻠَ ِﺪ‬ ‫ﻡ‪1 :90\35‬‬
‫‪3‬‬

‫‡@ @‬‫‪č Ü jfl Ûa@afl‰èfl ič @şÝy‬‬ ‫‪č @floãcëfl‬‬ ‫َﻭﺃَﻧﺖَ ﺣِ ۢ ﱡﻞ ﺑِ ٰ َﻬﺬَﺍ ۡٱﻟﺒَﻠَ ِﺪﺕ‪.1‬‬ ‫َﻭﺃ َ ْﻧﺖَ ﺣِ ﱞﻞ ﺑِ َﻬﺬَﺍ ْﺍﻟﺒَﻠَ ِﺪ‬ ‫ﻡ‪2 :90\35‬‬
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‫‡@ @‬ ‫‪fl Û ëfl @bflßëfl @‡čÛaflëëfl‬‬ ‫َﻭ َﻭﺍﻟ ِٖﺪ َﻭ َﻣﺎ َﻭﻟَﺪَ‪!1‬‬ ‫َﻭ َﻭﺍ ِﻟ ٍﺪ َﻭ َﻣﺎ َﻭﻟَﺪ َ‬ ‫‪5‬‬
‫ﻡ‪3 :90\35‬‬
‫ﺴﻦَ ﻓِﻲ َﻛﺒَ ٍﺪ ‪.‬‬ ‫ٱﻹﻧ ٰ َ‬ ‫ﻟَﻘَ ۡﺪ َﺧﻠَ ۡﻘﻨَﺎ ۡ ِ‬ ‫ﺴﺎﻥَ ﻓِﻲ َﻛﺒَ ٍﺪ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﻟَﻘَﺪْ َﺧﻠَ ْﻘﻨَﺎ ْ ِ‬ ‫ﻡ‪4 :90\35‬‬
‫‡@ @‬
‫× ‪đ jfl‬‬ ‫‪ @ïčÏ@flå‬‬ ‫‚‪fl ã⁄a@bfläÔÜ‬‬ ‫‪fl @‡ÔÛ‬‬ ‫‪1‬ﺕ‪1‬‬ ‫‪6‬‬

‫ﻋﻠَ ۡﻴ ِﻪ ﺃ َ َﺣﺪ‪ٞ‬؟‬ ‫ﺴﺐُ ﺃَﻥ ﻟﱠﻦ ﻳَ ۡﻘﺪ َِﺭ َ‬ ‫ﺃَﻳَ ۡﺤ َ‬ ‫ﻋﻠَ ْﻴ ِﻪ ﺃ َ َﺣﺪ ٌ‬ ‫ﺴﺐُ ﺃَ ْﻥ ﻟَ ْﻦ ﻳَ ْﻘﺪ َِﺭ َ‬ ‫ﺃَﻳَﺤْ َ‬ ‫ﻡ‪5 :90\35‬‬
‫‪@ @‡flyc @čéîÜÇ‬‬ ‫‡‪fl @flŠ‬‬ ‫‪č Ôflí@åKÛ@æc@Žk‬‬ ‫‪fl zflíc‬‬ ‫‪1‬‬ ‫‪7‬‬

‫‪@ @aƇjfl Ûs@übflß@ŽoØÜçc@ŽÞìÔífl‬‬ ‫ﻳَﻘُﻮﻝُ‪» :‬ﺃ َ ۡﻫﻠَ ۡﻜﺖُ َﻣﺎﻻ ﻟ َﺒﺪ ًﺍ «‪.‬‬
‫ٗ ﱡ ‪1‬ﺕ‪1‬‬
‫ﻳَﻘُﻮ ُﻝ ﺃَ ْﻫﻠَ ْﻜﺖُ َﻣ ًﺎﻻ ﻟُ َﺒﺪ ًﺍ‬ ‫‪8‬‬
‫ﻡ‪6 :90\35‬‬
‫‡@ @‬‫‪ć y‬‬ ‫‹‪fl c @Žê‬‬
‫‪fl ífl @áKÛ@æc@Žk‬‬ ‫‪fl zflíc‬‬ ‫ﺴﺐُ ‪ 1‬ﺃَﻥ ﻟﱠﻢۡ َﻳ َﺮ ٓۥﻩ ُ‪ 2‬ﺃ َ َﺣﺪ ٌ؟‬ ‫ﺃ َ َﻳ ۡﺤ َ‬ ‫ﺴﺐُ ﺃَ ْﻥ ﻟَ ْﻢ َﻳ َﺮﻩ ُ ﺃ َ َﺣﺪ ٌ‬ ‫ﺃ َ َﻳﺤْ َ‬
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‫ﻡ‪7 :90\35‬‬
‫‪@ @µ‬‬‫‪ äfl îflÇ@ŽéÛK@ÝflÈvflã@áÛc‬‬ ‫ۡ‬
‫ﻋﻴﻨَﻴ ِﻦ‪،‬‬ ‫ۡ‬ ‫ﺃَﻟَﻢۡ ﻧَﺠﻌَﻞ ﻟﻪۥ ُ َ‬
‫ﱠ‬ ‫ۡ‬ ‫ﻋ ْﻴﻨَﻴ ِْﻦ‬ ‫ﺃَﻟَ ْﻢ ﻧَﺠْ ﻌَﻞ ﻟﻪُ َ‬
‫َ‬ ‫ْ‬ ‫ﻡ‪8 :90\35‬‬
‫‪@ @µ‬‬‫’ ‪ nfl Ð‬‬
‫‪fl ëfl @bãbflÛčëfl‬‬ ‫ﺷﻔَﺘ َۡﻴ ِﻦ ‪،‬‬
‫‪1‬‬
‫َﻭ ِﻟﺴَ ٗﺎﻧﺎ َﻭ َ‬ ‫ﺷﻔَﺘَﻴ ِْﻦ‬ ‫ﺴﺎﻧًﺎ َﻭ َ‬ ‫َﻭ ِﻟ َ‬
‫‪10‬‬
‫ﻡ‪9 :90\35‬‬
‫‪@ @å ífl‡vŞäÛa@Žéäfl ífl‡çfl ëfl‬‬ ‫َﻭ َﻫﺪ َۡﻳ ٰﻨَﻪ ُ ٱﻟﻨﱠ ۡﺠﺪ َۡﻳ ِﻦ ؟‬
‫ﻡ‪1‬ﺕ‪1‬‬
‫َﻭ َﻫﺪ َ ْﻳﻨَﺎﻩ ُ ﺍﻟﻨﱠﺠْ ﺪَﻳ ِْﻦ‬ ‫‪11‬‬
‫ﻡ‪10 :90\35‬‬
‫‪@ @ò jfl Ô‬‬
‫‪È‬‬
‫‪fl Ûa@fláz‬‬ ‫‪fl nfl Óa@bÜÏ‬‬‫‬ ‫ﻓَ َﻼ ۡٱﻗﺘ َ َﺤ َﻢ‪ۡ 1‬ٱﻟﻌَﻘَﺒَﺔَ‪.‬‬ ‫ﻓَ َﻼ ﺍ ْﻗﺘ َ َﺤ َﻢ ْﺍﻟﻌَﻘَﺒَﺔَ‬ ‫‪12‬‬
‫ﻡ‪11 :90\35‬‬
‫‪@ @òjfl Ô‬‬
‫‪È‬‬ ‫‪fl Ûa@bflß@ÙíflŠ†c@bflßëfl‬‬ ‫َﻭ َﻣﺎ ٓ ﺃ َ ۡﺩ َﺭ ٰﯨﻚَ َﻣﺎ ۡٱﻟﻌَﻘَﺒَﺔ؟ُ‬ ‫َﻭ َﻣﺎ ﺃَﺩ َْﺭﺍﻙَ َﻣﺎ ْﺍﻟﻌَﻘَﺒَﺔ ُ‬ ‫ﻡ‪12 :90\35‬‬
‫‪@ @òđjfl Ó‬‬
‫‪Š‬‬ ‫‪fl @sÙÏ‬‬ ‫‬ ‫ﻓَﻚﱡ َﺭﻗَﺒَ ٍﺔ‪1‬ﻡ‪،1‬‬ ‫ﻓَﻚﱡ َﺭﻗَﺒَ ٍﺔ‬ ‫‪13‬‬
‫ﻡ‪13 :90\35‬‬
‫‪@ @òfljÌfl flß@ðčˆ@âìflí@ïčÏ@áflÈ g@ëc‬‬ ‫ﺃ َ ۡﻭ ِﺇ ۡﻁ ٰ َﻌ ‪ٞ‬ﻢ‪ ،1‬ﻓِﻲ ﻳَ ۡﻮ ٖﻡ ﺫِﻱ َﻣ ۡﺴﻐَﺒَ ٖﺔ ‪،‬‬
‫‪2‬ﺕ‪1‬‬
‫ﻁﻌَﺎ ٌﻡ ﻓِﻲ ﻳَ ْﻮ ٍﻡ ﺫِﻱ َﻣ ْﺴﻐَﺒَ ٍﺔ‬ ‫ﺃ َ ْﻭ ِﺇ ْ‬ ‫‪14‬‬
‫ﻡ‪14 :90\35‬‬
‫‹ ‪@ @òđifl‬‬
‫‪fl Ôflß@aflˆ@bàîčnífl‬‬ ‫ﻳَﺘ ِٗﻴﻤﺎ ﺫَﺍ َﻣ ۡﻘ َﺮﺑَﺔٍ‪،‬‬ ‫ﻳَﺘِﻴ ًﻤﺎ ﺫَﺍ َﻣ ْﻘ َﺮﺑَ ٍﺔ‬ ‫ﻡ‪15 :90\35‬‬
‫‪@ @òfli‬‬ ‫‪fl ßfl @aflˆ@bäîč؏čß@ëc‬‬ ‫ﻣِﺴﻜ ِٗﻴﻨﺎ ﺫَﺍ َﻣ ۡﺘ َﺮﺑَ ٖﺔﺕ‪.1‬‬ ‫ﺃ َ ۡﻭ ۡ‬ ‫ﺴﻜِﻴﻨًﺎ ﺫَﺍ َﻣﺘْ َﺮﺑَ ٍﺔ‬ ‫ﺃ َ ْﻭ ﻣِ ْ‬ ‫‪15‬‬
‫ﻡ‪16 :90\35‬‬
‫‪@(aìfl–aflìmfl ëfl @(aìŽäßfl a@flåíč‰ÛKa@flåßč @flæb×@ŞáqŽ‬‬ ‫ﺻ ۡﻮﺍْ‬
‫َ َ َ‬ ‫ﺍ‬ ‫َﻮ‬ ‫ﺗ‬‫ﻭ‬ ‫‪،‬‬ ‫ْ‬ ‫ﺍ‬‫ﻮ‬ ‫ُ‬ ‫ﻨ‬‫ﻣ‬ ‫ﺍ‬
‫َ َ‬ ‫ء‬ ‫ﻦ‬ ‫َ‬ ‫ِﻳ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ٱﻟ‬ ‫ﻦَ‬ ‫ﺛ ُ ﱠﻢ َﻛ ﻣِ‬
‫ﺎﻥَ‬ ‫ﺻ ْﻮﺍ‬ ‫ﺍ‬
‫َ َ َ َ‬ ‫َﻮ‬ ‫ﺗ‬ ‫ﻭ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻣ‬ ‫َ‬ ‫ﺁ‬ ‫ِﻳﻦَ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻦ‬ ‫َ‬ ‫ﺛ ُ ﱠﻢ َﻛ ﻣِ‬
‫ﺎﻥَ‬ ‫‪16‬‬
‫ﻡ‪17 :90\35‬‬
‫‪@ @òčàfl y‬‬
‫—@ ‪fl ‹¾bči@(aìfl–aflìmfl ëfl‬‬ ‫‪Ş Ûbči‬‬ ‫ﺻ ۡﻮﺍْ ﺑِ ۡﭑﻟ َﻤ ۡﺮ َﺣ َﻤ ِﺔ ﺕ‪.1‬‬ ‫ﺼ ۡﺒ ِﺮ َ َ َ‬ ‫ﺍ‬‫َﻮ‬ ‫ﺗ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ﺑِﭑﻟ ﱠ‬ ‫ﺻ ْﻮﺍ ﺑِ ْﺎﻟ َﻤ ْﺮ َﺣ َﻤ ِﺔ‬ ‫ﺼﺒ ِْﺮ َ َ َ‬
‫ﺍ‬ ‫َﻮ‬ ‫ﺗ‬ ‫ﻭ‬ ‫ﺑِﺎﻟ ﱠ‬
‫ٓ‬
‫‪@ @òčäfl àfl î¾a@Žkz‬‬ ‫‪fl –c@Ù÷č Ûëž c‬‬ ‫ﺃ ُ ْﻭ ٰﻟَﺌِﻚَ ﺃﺻۡ َﺤﺐُ ٱﻟ َﻤﻴ َﻤﻨَ ِﺔ ‪.‬‬
‫ﻡ‪1‬‬
‫ۡ‬ ‫ۡ‬ ‫ٰ‬ ‫َ‬ ‫ْ‬
‫ﺻ َﺤﺎﺏُ ﺍﻟ َﻤ ْﻴ َﻤﻨَ ِﺔ‬ ‫ﺃُﻭﻟَﺌِﻚَ ﺃ ْ‬
‫َ‬ ‫‪17‬‬
‫ﻡ‪18 :90\35‬‬
‫‪@ @òčàfl “¾a@Žkz‬‬ ‫× ‪fl –c@áŽç@bflänč ífl bič @(a뎋Ð‬‬ ‫‪ @flåíč‰ÛKaflë‬‬ ‫َﻭٱﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍْ ﺑِﺎ ٰﻳَﺘِﻦ‪َ،‬ﺍ ُﻫﻢۡ ﺃَﺻۡ ٰ َﺤﺐُ‬ ‫ﺻ َﺤﺎﺏُ‬ ‫َﻭﺍﻟﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ ُﻫ ْﻢ ﺃ ْ‬
‫َ‬ ‫َ‬ ‫‪18‬‬
‫ﻡ‪19 :90\35‬‬
‫ۡٱﻟ َﻤ ۡﺸ َﻤ ِﺔ‪1‬ﻡ‪.1‬‬ ‫ﺸﺄ َ َﻣ ِﺔ‬ ‫ْﺍﻟ َﻤ ْ‬
‫ۢ ‪1‬ﺕ‪1‬‬
‫‡‪@ @ñ‬‬
‫– ‪fl‬‬
‫‪fl ûşß@Šbflã@áèîÜÇ‬‬
‫‪fl‬‬ ‫ﺻﺪَﺓ ُ ‪.‬‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢۡ ﻧ ‪َٞ‬ﺎﺭ ﱡﻣ ۡﺆ َ‬ ‫َ‬ ‫ﺻﺪَﺓ ٌ‬ ‫َﺎﺭ ُﻣﺆْ َ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﻧ ٌ‬ ‫َ‬ ‫ﻡ‪20 :90\35‬‬
‫‪19‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪2‬‬

‫‪َ (1‬ﻷ ُ ْﻗ ِﺴ ُﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪َ :‬ﻷ ُ ْﻗ ِﺴ ُﻢ ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻓﺘﻜﻮﻥ ﻻ ﺯﺍﺋﺪﺓ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/QlSsXG‬‬ ‫‪3‬‬

‫‪1‬ﺕ‪ (1‬ﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ‪َ :‬ﻭﺃَﻧﺖَ ﻳﺎ ﻣﺤﻤﺪ ﺣِ ﱞﻞ ﺣﻼﻝ ِﺑ ٰ َﻬﺬَﺍ ْٱﻟ َﺒﻠَ ِﺪ ﺑﺄﻥ ﻳﺤﻞ ﻟﻚ ﻓﺘﻘﺎﺗﻞ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﻧﺠﺰ ﷲ ﻟﻪ ﻫﺬﺍ ﺍﻟﻮﻋﺪ ﻳﻮﻡ ﺍﻟﻔﺘﺢ‪ .‬ﻓﺎﻟﺠﻤﻠﺔ ﺍﻋﺘﺮﺍﺽ ﺑﻴﻦ ﺍﻟﻤﻘﺴﻢ ﺑﻪ ﻭﻣﺎ ﻋﻄﻒ ﻋﻠﻴﻪ‬ ‫‪4‬‬

‫ﻭﻗﺪﺭﺍ )‪ .(http://goo.gl/XqWbkr‬ﻭﺭﺑﻂ ﺍﻟﺒﻌﺾ ﺍﻵﻳﺔ ﺍﻷﻭﻟﻰ ﺑﺎﻟﺜﺎﻧﻴﺔ ﻭﻓﺴﺮﻫﻤﺎ‪ :‬ﻻ ﺃ ُ ْﻗ ِﺴ ُﻢ‬ ‫ً‬ ‫)‪ .(http://goo.gl/fBZeDf‬ﺑﻴﻨﻤﺎ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﺃﻧﺖ ﻣﻘﻴﻢ ﺑﻬﺬﺍ ﺍﻟﺒﻠﺪ ﺗﺰﻳﺪﻩ ﺷﺮﻓًﺎ‬
‫ﺗﻔﺴﻴﺮﺍ ﻣﻔﺎﺩﻩ‪ :‬ﺍﻥ ﺍﻟﻜﻔﺎﺭ ﻳﺴﺘﺤﻠﻮﻥ‬ ‫ً‬ ‫ﺑﺎﻹﻗﺴﺎﻡ ﺑﻚ ﻣﻨﻪ )ﺍﻟﺤﻠﺒﻲ ‪ .(http://goo.gl/YZbjhf‬ﻭﺃﻣﺎ ﺍﻟﺮﺍﺯﻱ ﻓﻘﺪ ﺫﻛﺮ‬ ‫ﻈ ِﻢ ﻗَﺪ ِْﺭﻙ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳُ ْﻘ ِﺴ ُﻢ ﺑﺸﻲءٍ ﻭﺃﻧﺖ ﺃ َﺣ ﱡﻖ ِ‬ ‫ﺑﻬﺬﺍ ﺍﻟﺒﻠ ِﺪ ﻭﺃﻧﺖ ﺣﺎ ﱞﻝ ﺑﻬﺎ ﻟ ِﻌ َ‬
‫ﺇﺧﺮﺍﺟﻚ ﻭﻗﺘﻠﻚ )‪.(http://goo.gl/31WF7y‬‬
‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻭﻭﺍ ِﻟ ٍﺪ َﻭﻣﺎ َﻭﻟَﺪَ ﻣِ ﻦَ ﺍﻷﺋﻤﺔ )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪.(412‬‬ ‫‪5‬‬

‫‪َ (1‬ﻛ ْﺒ ٍﺪ ♦ ﺕ‪ (1‬ﻓِﻲ َﻛﺒَﺪ‪ :‬ﻓﻲ ﻣﺸﻘﺔ ﻭﻋﻨﺎء‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪ 1‬ﻭ‪ 4‬ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ »ﺃ ُ ْﻗ ِﺴ ُﻢ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ » َﺧﻠَ ْﻘﻨَﺎ«‪.‬‬ ‫‪6‬‬

‫‪ (1‬ﺃ َ َﻳ ْﺤﺴِﺐُ ‪ ،‬ﺃَﻳَﺤْ ﺴُﺐُ ‪.‬‬ ‫‪7‬‬

‫‪ (1‬ﻟُﺒﱠﺪًﺍ‪ ،‬ﻟُﺒُﺪًﺍ‪ ،‬ﻟُ ْﺒﺪًﺍ‪ِ ،‬ﻟﺒَﺪًﺍ ♦ ﺕ‪ (1‬ﻟُﺒَﺪًﺍ‪ً :‬‬

‫ﻛﺜﻴﺮﺍ ﻣﺘﺠﻤﻌًﺎ‪.‬‬ ‫‪8‬‬

‫‪ (1‬ﺃ َ َﻳ ْﺤﺴِﺐُ ‪ ،‬ﺃَ َﻳﺤْ ﺴُﺐُ ‪َ (2‬ﻳ َﺮﻩْ‪.‬‬ ‫‪9‬‬

‫‪َ (1‬ﻭ ِﺷﻔَﺘَﻴ ِْﻦ‪.‬‬ ‫‪10‬‬

‫ﻮﻡ ﺃ َﻣﺎ َﻣﻚَ ﺍﻟ َﺤﻴﺎﺓَ ﻭﺍﻟﺨَﻴﺮ‪ ،‬ﻭﺍﻟ َﻤﻮﺕَ ﻭﺍﻟﺸ ّﱠﺮ« )ﺗﺜﻨﻴﺔ ‪(15 :30‬؛‬ ‫ﻈﺮْ ! ِﺇﻧِّﻲ ﻗﺪ َﺟ َﻌﻠﺖُ ﺍﻟ َﻴ َ‬ ‫ﺕ‪ (1‬ﺍﻟﻨﱠ ْﺠﺪَﻳْﻦ‪ :‬ﺟﻤﻊ ﻧﺠﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﻤﺮﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﻁﺮﻳﻘﺎ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﺍﻧ ُ‬ ‫‪11‬‬

‫ﻁﺮﻳﻖَ ﺍﻷ َ ْﺷﺮﺍﺭ« )ﻣﺰﺍﻣﻴﺮ ‪.(6 :1‬‬
‫ﻖ ﺍﻷَﺑْﺮﺍﺭ ﻭﺇﻥﱠ ﺇِﻟﻰ ﺍﻟﻬﻼﻙِ َ‬ ‫ﻄﺮﻳ ِ‬ ‫ﺍﻟﺮﺏﱠ ﻋﺎ ِﻟ ٌﻢ ِﺑ َ‬
‫ﻁﺮﻳﻖَ ﺍﻟ َﻤﻮﺕ« )ﺍﺭﻣﻴﺎ ‪(8 :21‬؛ »ﻓﺈِﻥﱠ ﱠ‬ ‫ﻁﺮﻳﻖَ ﺍﻟ َﺤﻴﺎ ِﺓ ﻭ َ‬‫ﺍﻟﺮﺏّ ‪ :‬ﻫﺎ َءﻧَﺬﺍ ﺃَﺟﻌَ ُﻞ ﺃَﻣﺎ َﻣﻜﻢ َ‬ ‫»ﻫﻜﺬﺍ ﻗﺎ َﻝ ﱠ‬
‫ﺎﻡ‪.‬‬
‫‪ (1‬ﺍﻗﺘ َﺤ َ‬
‫‪12‬‬

‫‪ (1‬ﻓَﻚﱠ َﺭﻗَﺒَﺔً ♦ ﻡ‪ (1‬ﺣﻮﻝ ﺍﻟﺮﻕ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻧﻈﺮ ﻓﻲ ﺍﻟﻔﻬﺮﺱ ﺗﺤﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ .‬ﻭﺣﻮﻝ ﺍﻟﻌﺒﻴﺪ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺃﻧﻈﺮ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ‪ 11-2 :21‬ﻭﺳﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ ‪ .18-12 :15‬ﻳﺮﻯ ﻋﻤﺮ‬ ‫‪13‬‬

‫ﺳﻨﺨﺎﺭﻱ ﺍﻥ ﻣﺤﺎﻭﻟﺔ ﺗﺤﺴﻴﻦ ﻭﺿﻊ ﺍﻟﺮﻗﻴﻖ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺴﺘﻮﺣﻰ ﻣﻦ ﺍﻟﺘﻘﺪﻡ ﺍﻟﺬﻱ ﺃﺣﺮﺯﻩ ﺍﻟﻔﻘﻪ ﺍﻟﺮﻭﻣﺎﻧﻲ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺠﺎﻝ‪ ،‬ﺧﺎﺻﺔ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺮﻭﺍﻗﻴﺔ )ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ‬
‫‪.(65-62‬‬
‫ﻁﻌَ َﻢ ‪ (2‬ﺫﺍ َﻣ ْﺴﻐَﺒَﺔً ♦ ﺕ‪ (2‬ﻣﺴﻐﺒﺔ‪ :‬ﻣﺠﺎﻋﺔ‪.‬‬ ‫ﻁﻌَ َﻢ‪ ،‬ﻭﺃ َ ْ‬ ‫‪ (1‬ﺃَﻭ ﺃَ ْ‬ ‫‪14‬‬

‫ﺕ‪َ (1‬ﻣﺘْ َﺮﺑَﺔ‪ :‬ﻓﻘﺮ ﺷﺪﻳﺪ‪.‬‬ ‫‪15‬‬

‫ﺕ‪ْ (1‬ﺍﻟ َﻤﺮْ َﺣ َﻤﺔ‪ :‬ﺍﻟﺮﺣﻤﺔ‪.‬‬ ‫‪16‬‬

‫ﺼﻮ ُﻡ ﺍﻟﱠﺬﻱ ﻓَﻀﱠﻠﺘُﻪ ﻫﻮ‬ ‫ﻴﺲ ﺍﻟ ﱠ‬‫ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .39 :74\4‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺳﺎﺑﻘﺎﺗﻬﺎ ﺗﺬﻛﺮ ﺑﻨﺺ ﺃﺷﻌﻴﺎ ‪ 9-6 :58‬ﺍﻟﺬﻱ ﻳﻘﺮﺃﻩ ﺍﻟﻴﻬﻮﺩ ﺑﻤﻨﺎﺳﺒﺔ ﺻﻮﻡ ﻋﺎﺷﻮﺭﺍء – ﺍﻟﻌﺎﺷﺮ ﻣﻦ ﺗﺸﺮﻳﻦ‪ :‬ﺃَﻟَ َ‬ ‫‪17‬‬
‫ﻴﺲ ﻫﻮ ﺃَﻥ ﺗ َﻜﺴ َِﺮ ﻟﻠﺠﺎﺋِﻊ ﺧُﺒﺰَ ﻙَ ﻭﺃَﻥ ﺗُﺪﺧِ َﻞ ﺍﻟﺒﺎﺋﺴﻴﻦَ ﺍﻟ َﻤ ْ‬
‫ﻄﺮﻭﺩﻳﻦَ ﺑَﻴﺘ َﻚَ ﻭﺇﺫﺍ َﺭﺃَﻳﺖَ ﺍﻟﻌُﺮْ ﻳﺎﻥَ ﺃﻥ ﺗ َﻜﺴ َُﻮﻩ‬ ‫ﺮﺍﺭﺍ ﻭﺗ َﺤْ ﻄﻴ ُﻢ ُﻛ ِّﻞ ﻧﻴﺮ؟ ﺃ َ َﻟ َ‬
‫ﻁﻼﻕُ ﺍﻟ َﻤﺴْﺤﻮﻗﻴﻦَ ﺃَﺣْ ً‬ ‫ﻫﺬﺍ‪َ :‬ﺣ ﱡﻞ ﻗُﻴﻮ ِﺩ ﺍﻟﺸ ِ ّﱠﺮ ﻭﻓَﻚﱡ ُﺭﺑُﻂِ ﺍﻟ ّﻨِﻴﺮ ﻭ ِﺇ ْ‬
‫ِ‬
‫َﻐﻴﺚ ﻓﻴَﻘﻮﻝ ﻫﺎ َءﻧَﺬﺍ ِﺇﻥ‬‫ﺍﻟﺮﺏّ ﻭﺗ َﺴﺘ ُ‬ ‫ﺍﻟﺮﺏّ ِ ﻳَﺠﻤ ُﻊ ﺷَﻤﻠَﻚَ ‪ .‬ﺣﻴﻨَﺌِ ٍﺬ ﺗَﺪْﻋﻮ ﻓﻴَﺴﺘَﺠﻴﺐُ ﱠ‬ ‫ﺴﻴﺮ ﺑِ ﱡﺮﻙَ ﺃَﻣﺎ َﻣﻚَ ﻭ َﻣﺠﺪُ ﱠ‬ ‫ﺳﺮﻳﻌًﺎ ﻭﻳَ ُ‬ ‫ﻧﻮﺭﻙَ ﻭﻳَﻨﺪَﺏُ ﺟُﺮﺣُﻚَ َ‬ ‫َﺠﺮ ُ‬ ‫ﻍ ﻛﺎﻟﻔ ِ‬ ‫ﺒﺰ ُ‬ ‫ﻭﺃَﻥ ﻻ ﺗَﺘ َﻮﺍﺭﻯ ﻋﻦ ﻟَﺤﻤِ ﻚَ ؟ ﺣﻴﻨَﺌِ ٍﺬ ﻳَ ُ‬
‫ﺎﻹﺻﺒَﻊِ ﻭﺍﻟ ﱡﻨﻄﻖَ ﺑﺎﻟﺴﱡﻮء )ﺍﻧﻈﺮ ‪ Bar-Zeev‬ﺹ ‪.(62‬‬ ‫ﺷﺎﺭﺓ َ ﺑِ ِ‬
‫ﻭﺍﻹ َ‬ ‫ﺃَﺯَ ﻟﺖَ ﻣِ ﻦ ﺃَﺑْﻨﺎﺋِﻚَ ﺍﻟﻨِّﻴﺮ ِ‬
‫ﺸ ﱠﻤﺔِ‪ْ ،‬ﺍﻟ َﻤ ْﺸﺄ َ َﻣ ِﺔ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.39 :74\4‬‬ ‫‪ْ (1‬ﺍﻟ َﻤ ْﺸﺄ َ ﱠﻣﺔ‪ْ ،‬ﺍﻟ َﻤ َ‬ ‫‪18‬‬

‫ﺻﺪَﺓ ٌ‪ :‬ﻣﻄﺒﻘﺔ ﻣﻐﻠﻘﺔ‪.‬‬ ‫ﺻ ِﺪ ْﻩ ♦ ﺕ‪ُ (1‬ﻣﺆْ َ‬ ‫ﺻﺪَﺓٌ‪ُ ،‬ﻣ ْﻮ َ‬ ‫‪ُ (1‬ﻣ ْﻮ َ‬ ‫‪19‬‬

‫‪106‬‬
 ‫‪ 86\36‬ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 17‬ﻣﻜﻴﺔ‬
‫‪1‬‬

‫‪@ @á‬‬‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪2‬‬

‫‪@ @Ö Š‬‬‫‪ bKİÛaflë@bflà‬‬ ‫‪Ş Ûaflë‬‬ ‫ﻕ !‬‫ﻡ‪1‬ﺕ‪2‬‬

‫ﺎﺭ ِ‬ ‫ٱﻟﻄ ِ‬‫ﺴ َﻤﺎٓءِ َﻭ ﱠ‬ ‫]‪[...‬ﺕ‪َ 1‬ﻭٱﻟ ﱠ‬ ‫ﻕ‬ ‫ﺎﺭ ِ‬ ‫ﺍﻟﻄ ِ‬ ‫ﺴ َﻤﺎءِ َﻭ ﱠ‬ ‫َﻭﺍﻟ ﱠ‬ ‫‪3‬‬
‫ﻡ‪1 :86\36‬‬
‫‪@ @ÖŽ Š‬‬‫‪ bKİÛa@bflß@ÙíflŠ†c@bflßëfl‬‬ ‫ﺎﺭﻕُ ؟‬ ‫ٱﻟﻄ ِ‬ ‫َﻭ َﻣﺎ ٓ ﺃ َ ۡﺩ َﺭ ٰﯨﻚَ َﻣﺎ ﱠ‬ ‫ﺎﺭﻕُ‬ ‫ﺍﻟﻄ ِ‬ ‫َﻭ َﻣﺎ ﺃَﺩ َْﺭﺍﻙَ َﻣﺎ ﱠ‬ ‫ﻡ‪2 :86\36‬‬
‫‪@ @k‬‬
‫‪Ž Ó‬‬‫‪č bŞrÛa@ŽávŞäÛa‬‬ ‫ٱﻟﻨﱠ ۡﺠ ُﻢ ٱﻟﺜﱠﺎﻗِﺐُ ﺱ‪.1‬‬ ‫ﺍﻟﻨﱠﺠْ ُﻢ ﺍﻟﺜﱠﺎﻗِﺐُ‬ ‫‪4‬‬
‫ﻡ‪3 :86\36‬‬
‫‪@ @ÅčÏbfly@bflèîÜÇ‬‬ ‫×‪fl @bŞàÛK@÷Ðflã@şÝ‬‬ ‫‪ @æg‬‬ ‫ﻋﻠَ ۡﻴ َﻬﺎ َﺣﺎﻓ ‪ِٞ‬ﻆ‪.‬‬ ‫ِﺇﻥ ُﻛ ﱡﻞ ﻧ َۡﻔ ٖﺲ ﻟﱠ ﱠﻤﺎ َ‬
‫‪3‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫ﻋﻠَ ْﻴ َﻬﺎ َﺣﺎﻓِﻆٌ‬ ‫ِﺇ ْﻥ ُﻛ ﱡﻞ ﻧَ ْﻔ ٍﺲ ﻟَ ﱠﻤﺎ َ‬
‫‪5‬‬
‫ﻡ‪4 :86\36‬‬
‫‚ ‪@ @Õfl Üč‬‬
‫‪Ž @Şáßč @Žå‬‬‫‪fl ã⁄a@‹Ä‬‬ ‫‪ äflîÜÏ‬‬ ‫ﺴ ُﻦ ﻣِ ﱠﻢ ُﺧﻠِﻖَ ‪.‬‬
‫ﺱ‪1‬‬ ‫‪1‬‬
‫ﻈ ِﺮ ۡ ِ‬
‫ٱﻹﻧ ٰ َ‬ ‫ۡ‬
‫]‪ [---‬ﻓَﻠﻴَﻨ ُ‬ ‫ﺴﺎ ُﻥ ﻣِ ﱠﻢ ُﺧﻠِﻖَ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﻈ ِﺮ ْ ِ‬ ‫ﻓَ ْﻠﻴَ ْﻨ ُ‬ ‫‪6‬‬
‫ﻡ‪5 :86\36‬‬
‫‚ ‪@ @ÕčÏafl†@bŞß@åčß@flÕÜč‬‬ ‫‪Ž‬‬ ‫ُﺧﻠِﻖَ ﻣِﻦ ﱠﻣﺎ ٓ ٖء ﺩ َﺍﻓ ِٖﻖ‪،1‬‬ ‫ﻖ‬
‫ٍ‬ ‫ﻓ‬
‫ِ‬ ‫َﺍ‬ ‫ﺩ‬ ‫ﺎءٍ‬ ‫ﻣ‬
‫َ‬ ‫ﻣِﻦ‬‫ْ‬ ‫ُﺧﻠِﻖَ‬ ‫‪7‬‬
‫ﻡ‪6 :86\36‬‬
‫ۡ ‪1‬‬ ‫ْ‬
‫‪@ @k‬‬
‫‹‪č öč afl‹nŞ Ûaflë@čkÜş—Ûa@µifl @åčß@Žx‬‬ ‫‪Ž ƒflí‬‬ ‫ﺐ َﻭٱﻟﺘ ﱠ َﺮﺍٓﺋِ ِ‬
‫ﺐﺕ‪.1‬‬ ‫ﺼﻠ ِ‬ ‫ﺝ‪ 1‬ﻣِ ۢﻦ ﺑَ ۡﻴ ِﻦ ٱﻟ ﱡ‬ ‫َﻳ ۡﺨ ُﺮ ُ‬ ‫ﺐ‬ ‫ﺋ‬ ‫ﺍ‬‫ﺮ‬ ‫ﱠ‬
‫ﱡ ِ َ َ ِ ِ‬ ‫ﺘ‬ ‫ﺍﻟ‬ ‫ﻭ‬ ‫ﺐ‬ ‫ﻠ‬ ‫ﺼ‬ ‫ﺍﻟ‬ ‫ْﻦ‬‫َﻳ ْﺨ ُ ُ ﻣِ َ ِ‬
‫ﻴ‬ ‫ﺑ‬ ‫ﻦ‬ ‫ْ‬ ‫ﺝ‬ ‫ﺮ‬ ‫‪8‬‬
‫ﻡ‪7 :86\36‬‬
‫‪@ @Šč†bÔÛ @éčÈuflŠ@óÜÇ‬‬ ‫‪fl @ŽéãŞ g‬‬ ‫َ‬ ‫َ‬
‫ﻋﻠ ٰﻰ َﺭﺟ ِﻌ ِﻪۦ ﻟﻘﺎﺩ ‪ِٞ‬ﺭ‪،‬‬‫ۡ‬ ‫َ‬ ‫ﺇِﻧﱠﻪۥ ُ ]‪َ [...‬‬
‫ﺕ‪1‬‬
‫ﻋﻠَﻰ َﺭﺟْ ِﻌ ِﻪ ﻟﻘﺎﺩ ٌِﺭ‬
‫َ‬ ‫َ‬ ‫ﺇِﻧﱠﻪ ُ َ‬
‫‪9‬‬
‫ﻡ‪8 :86\36‬‬
‫‹@ @‬‫‹‪Ž öč afl‬‬‫‪Ş Ûa@óÜjŽm@flâìflí‬‬ ‫ﻳَ ۡﻮ َﻡ ﺗ ُ ۡﺒﻠَﻰ ٱﻟﺴ َﱠﺮﺍﺋ ُِﺮ ‪.‬‬
‫ﺕ‪1‬‬
‫ٓ‬ ‫ﻳَ ْﻮ َﻡ ﺗ ُ ْﺒﻠﻰ ﺍﻟﺴ َﱠﺮﺍﺋ ُِﺮ‬ ‫َ‬ ‫‪10‬‬
‫ﻡ‪9 :86\36‬‬
‫‪@ @‹č–bflã@bÛëfl @ñŞìÓ‬‬ ‫‪ @åčß@ŽéÛ @bflàÏ‬‬‫‬ ‫َﺎﺻ ٖﺮ‪.‬‬ ‫ﻓَ َﻤﺎ ﻟَ ۥﻪ ُ ﻣِﻦ ﻗُ ﱠﻮ ٖﺓ َﻭ َﻻ ﻧ ِ‬ ‫َﺎﺻ ٍﺮ‬ ‫ﻣِﻦ ﻗُ ﱠﻮﺓٍ َﻭ َﻻ ﻧ ِ‬ ‫ﻓَ َﻤﺎ ﻟَﻪ ُ ْ‬ ‫ﻡ‪10 :86\36‬‬
‫‪@ @É uŞ‹Ûa@čpaflˆ@bflà‬‬ ‫‪Ş Ûaflë‬‬ ‫ٱﻟﺮ ۡﺟﻊِ !‬
‫ﺕ‪1‬‬
‫ﺕ ﱠ‬ ‫ﺴ َﻤﺎٓءِ ‪ 1‬ﺫَﺍ ِ‬ ‫]‪َ [---‬ﻭٱﻟ ﱠ‬ ‫ﺍﻟﺮﺟْﻊِ‬ ‫ﺕ ﱠ‬ ‫ﺴ َﻤﺎءِ ﺫَﺍ ِ‬ ‫َﻭﺍﻟ ﱠ‬ ‫‪11‬‬
‫ﻡ‪11 :86\36‬‬
‫َﻭ ۡٱﻷ َ ۡﺭ ِ‬ ‫َﻭ ْﺍﻷ َ‬
‫ۡ ﺕ‪1‬‬
‫‪@ @Ê‬‬
‫‪ ‡Ş—Ûa@čpaflˆ@Šþaflë‬‬ ‫ﺼﺪﻉِ !‬ ‫ﺕ ٱﻟ ﱠ‬ ‫ﺽ‪ 1‬ﺫَﺍ ِ‬ ‫ِ‬ ‫ْﻉ‬ ‫ﺪ‬ ‫ﺼ‬
‫ﱠ‬ ‫ﺍﻟ‬ ‫ﺕ‬
‫ِ‬ ‫ﺍ‬ ‫َ‬ ‫ﺫ‬ ‫ﺽ‬ ‫ِ‬ ‫ﺭ‬ ‫ْ‬ ‫‪12‬‬
‫ﻡ‪12 :86\36‬‬
‫‪@ @Ý—Ï@ÞìÔÛ @ŽéãŞ g‬‬ ‫ﺇِﻧﱠﻪۥ ُ ﻟَﻘَ ۡﻮ ‪ٞ‬ﻝ ﻓَﺼۡ ‪ٞ‬ﻞ‪،‬‬ ‫ﺼ ٌﻞ‬ ‫ﺇِﻧﱠﻪ ُ ﻟَﻘَ ْﻮ ٌﻝ ﻓَ ْ‬ ‫ﻡ‪13 :86\36‬‬
‫‪@ @Þ‬‬
‫‪ bči@flìçŽ @bflßëfl‬‬ ‫َﻭ َﻣﺎ ﻫ َُﻮ ﺑِ ۡﭑﻟ َﻬ ۡﺰ ِﻝ‪.‬‬ ‫َﻭ َﻣﺎ ﻫ َُﻮ ﺑِ ْﺎﻟ َﻬ ْﺰ ِﻝ‬ ‫ﻡ‪14 :86\36‬‬
‫‪@ @a‡î×@flæ뎇îčØífl @áŽèãŞ g‬‬ ‫ﺇِﻧﱠ ُﻬﻢۡ ﻳَﻜِﻴﺪ ُﻭﻥَ ﻛ َۡﻴﺪٗﺍ‪،‬‬ ‫ﺇِﻧﱠ ُﻬ ْﻢ ﻳَﻜِﻴﺪ ُﻭ َﻥ َﻛ ْﻴﺪًﺍ‬ ‫ﻡ‪15 :86\36‬‬
‫‪@ @a‡î×@Ž‡îč×c ëfl‬‬ ‫َﻭﺃَﻛِﻴﺪ ُ ﻛ َۡﻴﺪٗﺍ‪.‬‬ ‫َﻭﺃَﻛِﻴﺪ ُ َﻛ ْﻴﺪ ًﺍ‬ ‫ﻡ‪16 :86\36‬‬
‫‪@ @afl‡íflëŠ‬‬ ‫‪Ž @áŽèÜèßc@flåí‹Ðč Ø‬‬ ‫‪ Ûa@Ýèğàfl Ï‬‬ ‫‬ ‫ﻓَ َﻤ ِ ّﻬ ِﻞ ۡٱﻟ ٰ َﻜﻔ ِِﺮﻳﻦَ ‪ ،‬ﺃَﻣۡ ِﻬ ۡﻠ ُﻬﻢۡ ‪1‬ﺕ‪ُ 1‬ﺭ َﻭ ۡﻳ ۢﺪ َﺍﻥ‪.1‬‬ ‫ﻓَ َﻤ ِ ّﻬ ِﻞ ْﺍﻟﻜَﺎﻓ ِِﺮﻳ َﻦ ﺃ َ ْﻣ ِﻬ ْﻠ ُﻬ ْﻢ ُﺭ َﻭ ْﻳﺪ ًﺍ‬ ‫‪13‬‬
‫ﻡ‪17 :86\36‬‬

‫‪ 54\37‬ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‬
‫‪14‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 55‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪46-44‬‬
‫‪@ @á‬‬ ‫‹‪ îčy‬‬‫¼‪Ş Ûa@å‬‬
‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺎﻥ ﱠ‬ ‫ﺍﻟﺮﺣْ َﻤ ِ‬
‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪15‬‬

‫‹@ @‬
‫‪Ž àfl Ô‬‬
‫“‪ Ûa@ŞÕ‬‬
‫‪fl ãaflë@òÇ‬‬
‫‹ ‪fl bޏÛa@čoifl‬‬‫‪fl nfl Óa‬‬ ‫ﻋﺔ ُ َﻭٱﻧﺸ ﱠَﻖ‪ۡ 1‬ٱﻟﻘَ َﻤ ُﺮﻡ‪1‬ﺱ‪.1‬‬ ‫ۡٱﻗﺘ ََﺮﺑَ ِ‬
‫ﺖ ٱﻟﺴﱠﺎ َ‬ ‫ﻋﺔ ُ َﻭﺍ ْﻧﺸ ﱠَﻖ ْﺍﻟﻘَ َﻤ ُﺮ‬
‫ﺖ ﺍﻟﺴﱠﺎ َ‬‫ﺍ ْﻗﺘ ََﺮﺑَ ِ‬ ‫‪16‬‬
‫ﻡ‪1 :54\37‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪1‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪2‬‬

‫ﻋﺼﻼ؛ ﻭﺍﻥ‬ ‫ً‬ ‫ﺧﺘﻼ؛ ﻭﻳﺤﺮﻕ ﺃﻧﻴﺎﺑًﺎ‬ ‫ﻡ‪ (1‬ﻗﺎﻟﺖ ﺯﺑﺮﺍء ﺍﻟﻜﺎﻫﻨﺔ ﺗﻨﺬﺭ ﻗﻮﻣﻬﺎ‪ :‬ﻭﺍﻟﻠﻴﻞ ﺍﻟﻐﺎﺳﻖ؛ ﻭﺍﻟﻠﻮﺡ ﺍﻟﺨﺎﻓﻖ؛ ﻭﺍﻟﺼﺒﺎﺡ ﺍﻟﺸﺎﺭﻕ؛ ﻭﺍﻟﻨﺠﻢ ﺍﻟﻄﺎﺭﻕ ﻭﺍﻟﻤﺰﻥ ﺍﻟﻮﺍﺩﻕ؛ ﺃﻥ ﺷﺠﺮ ﺍﻟﻮﺍﺩﻱ ﻟﻴﺎﺩﻭ ً‬ ‫‪3‬‬

‫ﻣﻬﻼ ﻳﺎ ﺑﻨﻲ ﺍﻷﻋﺰﺓ! ﻭﷲ ﺇﻧﻲ ﻷﺷﻢ‬ ‫ﻗﻮﻣﺎ ﺃﺷﺎﺭﻯ ﺳﻜﺎﺭﻯ ﻓﻘﺎﻟﻮﺍ ﺭﻳﺢ ﺧﺠﻮﺝ؛ ﺑﻌﻴﺪﺓ ﻣﺎ ﺑﻴﻦ ﺍﻟﻔﺮﻭﺝ؛ ﺃﺗﺖ ﺯﺑﺮﺍء ﺑﺎﻷﺑﻠﻖ ﺍﻟﻨﺘﻮﺝ؛ ً‬ ‫ﻣﻌﻼ؛ ﻓﻮﺍﻓﻘﺖ ً‬ ‫ﺛﻜﻼ؛ ﻻ ﺗﺠﺪﻭﻥ ﻋﻨﻪ ً‬ ‫ﺻﺨﺮ ﺍﻟﻄﻮﺩ ﻟﻴﻨﺬﺭ ً‬
‫ﺫﻓﺮ ﺍﻟﺮﺟﺎﻝ ﺗﺤﺖ ﺍﻟﺤﺪﻳﺪ )ﺑﻠﻮﻍ ﺍﻷﺭﺏ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺮﺏ ﻟﻸﻟﻮﺳﻲ ﺑﺎﺏ ﺯﺑﺮﺍء ﺍﻟﻜﺎﻫﻨﺔ‪ ،‬ﻣﺬﻛﻮﺭ ﻓﻲ ﻣﺘﻮﻟﻲ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ( ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺭﺏ[ ﺍﻟﺴﻤﺎء‬
‫ﺽ« )‪ .(23 :51\67‬ﻳﻘﻮﻝ ﺣﺪﻳﺚ ﻧﺒﻮﻱ‪» :‬ﻻ ﺗﺤﻠﻔﻮﺍ ﺇﻻ ﺑﺎ{«‪ .‬ﺕ‪ (2‬ﺍﻟﻄﺎﺭﻕ‪ :‬ﺟﺎء ﺗﻔﺴﻴﺮﻫﺎ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ﺍﻟﻼﺣﻘﺘﻴﻦ‪ :‬ﺍﻟﻨﺠﻢ ﺍﻟﺜﺎﻗﺐ‪.‬‬ ‫ﺴ َﻤﺎءِ َﻭ ْﺍﻷَﺭْ ِ‬
‫ﻭﺍﻟﻄﺎﺭﻕ‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ »ﻓ ََﻮ َﺭﺏّ ِ ﺍﻟ ﱠ‬
‫ﻧﺎﺭﺍ ﻓﻔﺰﻉ ﺃﺑﻮ ﻁﺎﻟﺐ ﻭﻗﺎﻝ‪ :‬ﺃﻱ ﺷﻲء ﻫﺬﺍ ﻓﻘﺎﻝ‪ :‬ﻫﺬﺍ ﻧﺠﻢ ﺭﻣﻲ ﺑﻪ ﻭﻫﻮ ﺁﻳﺔ ﻣﻦ‬ ‫ﺱ‪ (1‬ﻧﺰﻟﺖ ﻓﻲ ﺃﺑﻲ ﻁﺎﻟﺐ ﻭﺫﻟﻚ ﺃﻧﻪ ﺃﺗﻰ ﺍﻟﻨﺒﻲ ﺑﺨﺒﺰ ﻭﻟﺒﻦ ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﺟﺎﻟﺲ ﺇﺫ ﺍﻧﺤﻂ ﻧﺠﻢ ﻓﺎﻣﺘﻸ ﻣﺎ ﺛﻢ ً‬ ‫‪4‬‬

‫ﺁﻳﺎﺕ ﷲ ﻓﻌﺠﺐ ﺃﺑﻮ ﻁﺎﻟﺐ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬

‫‪ (1‬ﺃ َ ْﻥ ‪ُ (2‬ﻛ ﱠﻞ ‪ (3‬ﻟَ َﻤﺎ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻛﻠﻤﺔ ُﻛ ﱡﻞ ﻛﺎﻥ ﻳﺠﺐ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﺼﻮﺑﺔ ﻛﻤﺎ ﺟﺎء ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻷﻧﻬﺎ ﺇﺳﻢ ﺇﻥ‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻌﻘﺪﺓ ﺍﻟﺘﺮﻛﻴﺐ ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻣﺎ ﻛﻞ‬ ‫‪5‬‬

‫ﻧﻔﺲ ﺇﻻ ﻋﻠﻴﻬﺎ ﺣﺎﻓﻆ ﻳﺮﻗﺒﻬﺎ ﻭﻳﺤﺼﻰ ﻋﻠﻴﻬﺎ ﺃﻋﻤﺎﻟﻬﺎ )‪.(http://goo.gl/VGJTm1‬‬

‫‪ِ (1‬ﻣ ﱠﻤ ْﻪ ♦ ﺱ‪ (1‬ﻋﻦ ﻋﻜﺮﻣﺔ ﻓﻲ ﻗﻮﻟﻪ ﻓﻠﻴﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻢ ﺧﻠﻖ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺃﺑﻲ ﺍﻷﺷﺪ ﻛﺎﻥ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻷﺩﻳﻢ ﻓﻴﻘﻮﻝ ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶ ﻣﻦ ﺇﺯﺍﻟﻨﻲ ﻗﻮﻟﻪ ﻋﻨﻪ ﻓﻠﻪ ﻛﺬﺍ ﻭﻳﻘﻮﻝ ﺇﻥ ﻣﺤﻤﺪًﺍ ﻳﺰﻋﻢ‬ ‫‪6‬‬

‫ﺃﻥ ﺧﺰﻧﺔ ﺟﻬﻨﻢ ﺗﺴﻌﺔ ﻋﺸﺮ ﻓﺄﻧﺎ ﺃﻛﻔﻴﻜﻢ ﻭﺣﺪﻱ ﻋﺸﺮﺓ ﻭﺍﻛﻔﻮﻧﻲ ﺃﻧﺘﻢ ﺗﺴﻌﺔ )‪.(30 :74\4‬‬
‫‪َ (1‬ﻣﺪْﻓُﻮ ٍ‬
‫ﻕ‪.‬‬ ‫‪7‬‬

‫ﺐ«‬ ‫ﺼ ْﻠ ِ‬
‫ﺐ َﻭﺍﻟﺘ ﱠ َﺮﺍﺋِ ِ‬ ‫ﺼ ْﻠﺐ‪ :‬ﻓﻘﺎﺭ ﺍﻟﻈﻬﺮ‪ .‬ﺍﻟﺘ ﱠ َﺮﺍﺋِﺐ‪ :‬ﻋﻈﺎﻡ ﺍﻟﺼﺪﺭ‪ .‬ﺧﻄﺄ ﻋﻠﻤﻲ‪ :‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ُ » 7-6 :86\36‬ﺧﻠِﻖَ ِﻣﻦْ َﻣﺎءٍ ﺩَﺍﻓِ ٍ‬
‫ﻖ‪ .‬ﻳَ ْﺨ ُﺮ ُﺝ ِﻣﻦْ َﺑﻴ ِْﻦ ﺍﻟ ﱡ‬ ‫ﺐ ♦ ﺕ‪ (1‬ﺍﻟ ﱡ‬ ‫ﺼﻠَ ِ‬ ‫ﺐ‪ ،‬ﺍﻟ ﱠ‬‫ﺼﻠُ ِ‬‫‪ (1‬ﻳ ُْﺨ َﺮ ُﺝ ‪ (2‬ﺍﻟ ﱡ‬ ‫‪8‬‬

‫ﺇﻋﺠﺎﺯﺍ ﻋﻠﻤﻴًﺎ ﻓﻲ ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ‪ .‬ﻭﻟﻜﻦ ﻓﻴﻬﻤﺎ ﺧﻄﺄ‪ .‬ﻓﺎﻟﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﻤﻨﻮﻳﺔ ﺗﺘﻜﻮﻥ ﻓﻲ‬ ‫ً‬ ‫ﻮﺭ ِﻫ ْﻢ«‪ .‬ﺧﻄﺄ ﻋﻠﻤﻲ‪ :‬ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ‬ ‫ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » 172 :7\39‬ﻭ ِﺇ ْﺫ ﺃَ َﺧﺬَ َﺭﺑﱡﻚَ ﻣِ ْﻦ َﺑﻨِﻲ ﺁَﺩ ََﻡ ﻣِ ْﻦ ُ‬
‫ﻅ ُﻬ ِ‬
‫ﺍﻟﺨﺼﻴﺔ‪ ،‬ﻭﺍﻟﺴﺎﺋﻞ ﺍﻟﻤﻨﻮﻱ ﺗﺼﻨﻌﻪ ﺍﻟﺤﻮﻳﺼﻼﺕ ﺍﻟﻤﻨﻮﻳﺔ ﻓﻲ ﻣﻨﻄﻘﺔ ﺍﻟﺤﻮﺽ )ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪.(http://goo.gl/oQgu4g‬‬
‫ﻋﻠَﻰ َﺭ ْﺟ ِﻌ ِﻪ ﻟَﻘَﺎﺩ ٌِﺭ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/D8G6uD‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺇﻥ ]ﷲ[ َ‬ ‫‪9‬‬

‫ﺕ‪ (1‬ﺍﻟﺴ َﱠﺮﺍﺋِﺮ‪ :‬ﺟﻤﻊ ﺳﺮﻳﺮﺓ‪ ،‬ﻣﺎ ﺧﻔﻲ ﻣﻦ ﺍﻟﻨﻮﺍﻳﺎ ﺃﻭ ﺍﻷﻋﻤﺎﻝ‪.‬‬ ‫‪10‬‬

‫ﺍﻟﺮﺟْ ﻊ‪ :‬ﺍﻟﻤﻄﺮ‪.‬‬ ‫ﺴ َﻤﺎ ُء ♦ ﺕ‪ (1‬ﱠ‬ ‫‪َ (1‬ﻭﺍﻟ ﱠ‬ ‫‪11‬‬

‫‪َ (1‬ﻭ ْﺍﻷَﺭْ ﺽُ ♦ ﺕ‪ (1‬ﺍﻟﺼﺪﻉ‪ :‬ﺍﻟﺸﻖ‪ .‬ﺃﻱ ﺍﻷﺭﺽ ﺗﻨﺸﻖ ﻋﻦ ﺍﻟﻨﺒﺎﺕ‪.‬‬ ‫‪12‬‬

‫‪َ (1‬ﻣ ِ ّﻬ ْﻠ ُﻬ ْﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺻﻴﻐﺔ »ﻓَ َﻤ ِ ّﻬ ِﻞ« ﺇﻟﻰ ﺻﻴﻐﺔ »ﺃ َ ْﻣ ِﻬ ْﻠ ُﻬ ْﻢ«‪ ،‬ﻭﻗﺪ ﺻﺤﺤﺘﻬﺎ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪َ :‬ﻣ ِ ّﻬ ْﻠ ُﻬ ْﻢ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬ ‫‪13‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .1‬ﻋﻨﺎﻭﻳﻦ ﺃﺧﺮﻯ‪ :‬ﺍﻗﺘﺮﺑﺖ ‪ -‬ﺍﻟﻤﺒﻴﻀﺔ‪.‬‬ ‫‪14‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪15‬‬

‫ﺴﻔﱠﺎﺭ‪ ،‬ﻓﺴﺄﻟﻮﻫﻢ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ ﻗﺪ ﺭﺃَﻳﻨﺎ‪ ،‬ﻓﻨﺰﻟﺖ ﺍﻵﻳﺘﺎﻥ ‪.2-1‬‬ ‫ﺸﺔَ َ‬

‫ﺳ َﺤ َﺮ ُﻛﻢ‪ ،‬ﻓﺎﺳﺄﻟﻮﺍ ﺍﻟ ﱡ‬ ‫ﺸﻖﱠ ♦ ﺱ‪ (1‬ﻋﻦ ﻋﺒﺪ ﷲ‪ :‬ﺍﻧﺸﻖ ﺍﻟﻘﻤﺮ ﻋﻠﻰ ﻋﻬﺪ ﺍﻟﻨﺒﻲ‪ ،‬ﻓﻘﺎﻟﺖ ﻗﺮﻳﺶ‪ :‬ﻫﺬﺍ ﺳﺤﺮ ﺑﻦ ﺃﺑﻲ َﻛ ْﺒ َ‬ ‫‪َ (1‬ﻭﻗﺪ ﺍ ْﻧ َ‬ ‫‪16‬‬

‫ﻓﺸﻖ ﻟﻨﺎ ﺍﻟﻘﻤﺮ ﻓﺮﻗﺘﻴﻦ ﻓﻘﺎﻝ‪ :‬ﺍﻥ ﻓﻌﻠﺖ ﺗﺆﻣﻨﻮﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻧﻌﻢ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﻟﻴﻪ ﺑﺈﺻﺒﻌﻪ‪ ،‬ﻓﺎﻧﺸﻖ ﺷﻘﺘﻴﻦ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺍﺷﻬﺪﻭﺍ‬ ‫ّ‬ ‫ﻭﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﺍﺟﺘﻤﻊ ﺍﻟﻤﺸﺮﻛﻮﻥ ﻟﻴﻠﺔ ﺑﺪﺭ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﻥ ﻛﻨﺖ ﺻﺎﺩﻗًﺎ‬
‫ﺍﺷﻬﺪﻭﺍ ﻓﻘﺎﻝ ﻧﺎﺱ‪ :‬ﺳﺤﺮﻧﺎ ﻣﺤﻤﺪ‪ ،‬ﻓﻘﺎﻝ ﺭﺟﻞ‪ :‬ﺍﻥ ﻛﺎﻥ ﺳﺤﺮﻛﻢ ﻓﻠﻢ ﻳﺴﺤﺮ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ؛ ﻭﻛﺎﻥ ﺫﻟﻚ ﻗﺒﻞ ﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﺑﻘﻲ ﻗﺪﺭ ﻣﺎ ﺑﻴﻦ ﺍﻟﻌﺼﺮ ﺇﻟﻰ ﺍﻟﻠﻴﻞ ﻭﻫﻢ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﺬﺍ‬
‫ﺳﺤﺮ ﻣﺴﺘﻤﺮ‪ .‬ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔ‪» :‬ﻭﺍﻥ ﻳﺮﻭﺍ ءﺍﻳﺔ ﻳﻌﺮﺿﻮﺍ ﻭﻳﻘﻮﻟﻮﺍ ﺳﺤﺮ ﻣﺴﺘﻤﺮ« ♦ ﻡ‪ (1‬ﻫﻨﺎﻙ ﺷﻌﺮ ﻷﻣﺮﺅ ﺍﻟﻘﻴﺲ ﻳﺘﻜﻠﻢ ﺍﻥ ﺍﻧﺸﻘﺎﻕ ﺍﻟﻘﻤﺮ ﻳﻘﻮﻝ ﻓﻴﻪ )‪:(http://goo.gl/8OLI0I‬‬
‫ﻭﺍﻧﺸﻖ ﺍﻟﻘﻤﺮ ﻋﻦ ﻏﺰﺍ ٍﻝ ﺻﺎﺩ ﻗﻠﺒﻲ ﻭﻧﻔﺮ‪.‬‬ ‫ﱠ‬ ‫ﺩﻧﺖ ﺍﻟﺴﺎﻋﺔُ‬
‫ﺃﺣﻮﺭ ﻗﺪ ﺣﺮﺕُ ﻓﻲ ﺃﻭﺻﺎﻓﻪ ﻧﺎﻋﺲ ﺍﻟﻄﺮﻑ ﺑﻌﻴﻨﻴﻪ َﺣ َﻮﺭ‪.‬‬
‫ﻣﺮﱠ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻓﻲ ﺯﻳﻨﺘﻪ ﻓﺮﻣﺎﻧﻲ ﻓﺘﻌﺎﻁﻰ ﻓﻌﻘﺮ‪.‬‬
‫ﻛﻬﺸﻴﻢ ﺍﻟﻤُﺤﺘﻈِ ﺮ‪.‬‬
‫ِ‬ ‫ﺑﺴﻬﺎﻡ ﻣﻦ ﻟﺤﺎﻅٍ ﻓﺎﺗﻚِ ﻓﺘ ََﺮﻛﻨﻲ‬ ‫ٍ‬
‫‪107‬‬
 ‫‹‪@‹zčŽ@(aìÛìÔífl ëfl @(a쎚‬‬
‫‪ ÈŽí@òflía@(aëfl‹ífl @ægëfl‬‬ ‫َﻭ ِﺇﻥ ﻳَ َﺮ ۡﻭﺍْ‪َ 1‬ءﺍﻳَ ٗﺔ‪ ،‬ﻳُﻌۡ ِﺮﺿُﻮﺍْ َﻭﻳَﻘُﻮﻟُﻮﺍْ‪» :‬ﺳ ِۡﺤ ‪ٞ‬ﺮ‬ ‫َﻭ ِﺇ ْﻥ ﻳَ َﺮ ْﻭﺍ ﺁَﻳَﺔً ﻳُ ْﻌ ِﺮﺿُﻮﺍ َﻭﻳَﻘُﻮﻟُﻮﺍ ﺳ ٌ‬
‫ِﺤْﺮ‬ ‫‪1‬‬
‫ﻡ‪2 :54\37‬‬
‫‹@ @‬‫‪Č àč nfl şß‬‬ ‫ﱡﻣ ۡﺴﺘَﻤِ ‪ّ ٞ‬ﺮ«‪.‬‬ ‫ﺴﺘَﻤِ ﱞﺮ‬ ‫ُﻣ ْ‬
‫×‪@‹ßc@şÝ‬‬
‫‪ ëfl @áŽçaflìçc@(aìŽÈjfl mŞ aflë@(aìŽi‰‬‬
‫× ‪Ş‬‬ ‫‪ ëfl‬‬ ‫َﻭ َﻛﺬﱠﺑُﻮﺍْ َﻭٱﺗﱠﺒَﻌُ ٓﻮﺍْ ﺃ َ ۡﻫ َﻮﺍٓ َء ُﻫﻢۡ ‪َ ~ .‬ﻭ ُﻛ ﱡﻞ ﺃَﻣۡ ٖﺮ‬ ‫َﻭ َﻛﺬﱠﺑُﻮﺍ َﻭﺍﺗﱠﺒَﻌُﻮﺍ ﺃ َ ْﻫ َﻮﺍ َء ُﻫ ْﻢ َﻭ ُﻛ ﱡﻞ ﺃ َ ْﻣ ٍﺮ‬ ‫‪2‬‬
‫ﻡ‪3 :54\37‬‬
‫‹@ @‬‫‪ČÔ‬‬‫‪č nfl şß‬‬ ‫ﱡﻣ ۡﺴﺘَﻘ ‪ِّ ٞ‬ﺮ‪1‬ﺕ‪.1‬‬ ‫ﺴﺘَﻘ ﱞِﺮ‬ ‫ُﻣ ْ‬
‫‹@ @‬
‫‪ću‬‬‫†‪fl‬‬
‫‪fl Žß@čéîčÏ@bflß@bfljãþa@flåßğ @áŽçbflu@‡ÔÛ ëfl‬‬ ‫َﻭﻟَﻘَ ۡﺪ َﺟﺎ ٓ َءﻫُﻢ ّﻣِﻦَ ۡٱﻷ َ ۢﻧﺒَﺎٓءِ َﻣﺎ ﻓِﻴ ِﻪ ُﻣ ۡﺰﺩ َ َﺟ ٌﺮ‪.1‬‬ ‫َ‬ ‫ْ‬
‫َﻭﻟَﻘَﺪْ َﺟﺎ َء ُﻫ ْﻢ ﻣِ َﻦ ﺍﻷﻧﺒَﺎءِ َﻣﺎ ﻓِﻴ ِﻪ‬
‫ْ‬ ‫‪3‬‬
‫ﻡ‪4 :54\37‬‬
‫ُﻣ ْﺰﺩَ َﺟ ٌﺮ‬
‫‪@ @Š‬‬
‫‪Ž‰‬‬ ‫‪Ž äş Ûa@åÌŽm@bflàÏ‬‬
‫‪ @òflÌÜč ifl @òàfl Øčy‬‬ ‫ﺣِ ۡﻜ َﻤ ۢﺔُ‪ٰ 1‬ﺑَ ِﻠﻐ ‪َٞ‬ﺔ‪[...] 2‬ﺕ‪ ،1‬ﻓَ َﻤﺎ ﺗ ُ ۡﻐ ِﻦ ٱﻟﻨﱡﺬ ُ ُﺭ‪.‬‬ ‫ﺣِ ْﻜ َﻤﺔ ٌ ﺑَﺎ ِﻟﻐَﺔ ٌ ﻓَ َﻤﺎ ﺗ ُ ْﻐ ِﻦ ﺍﻟﻨﱡﺬ ُﺭُ‬ ‫‪4‬‬
‫ﻡ‪5 :54\37‬‬
‫‪@ïfl’@óÛg@ÊaއÛa@ŽÊ‡flí@flâìflí@áŽèäflÇ@ŞÞìflnfl Ï‬‬ ‫‬ ‫ﻋ ۡﻨ ُﻬﻢۡ ﻥ‪ .1‬ﻳَ ۡﻮ َﻡ ﻳَ ۡﺪﻉُ‪ 1‬ٱﻟﺪ ﱠﺍﻉِ‪ 2‬ﺇِﻟَ ٰﻰ ﺷ َۡﻲ ٖء‬ ‫ﻓَﺘ ََﻮ ﱠﻝ َ‬ ‫ﻲءٍ‬
‫ﺷ ْ‬ ‫ﻋ ْﻨ ُﻬ ْﻢ ﻳَ ْﻮ َﻡ ﻳَﺪْﻉُ ﺍﻟﺪ ﱠﺍﻉِ ﺇِﻟَﻰ َ‬ ‫ﻓَﺘ ََﻮ ﱠﻝ َ‬ ‫‪5‬‬
‫ﻡ‪6 :54\37‬‬
‫‹@ @‬ ‫‪_Ø‬‬‫‪ ãş‬‬ ‫ﻧﱡ ُﻜ ٍﺮ‪،3‬‬ ‫ﻧُ ُﻜ ٍﺮ‬
‫ﺼ ُﺮ ُﻫﻢۡ ‪ ،‬ﻳَ ۡﺨ ُﺮ ُﺟﻮ َﻥ ﻣِ ﻦَ‬ ‫ﺸﻌًﺎ ﺃ َ ۡﺑ ٰ َ‬ ‫ُﺧ ﱠ‬ ‫ﺎﺭ ُﻫ ْﻢ ﻳَ ْﺨ ُﺮﺟُﻮﻥَ ﻣِ ﻦَ‬ ‫ﺼ ُ‬ ‫ﺸﻌًﺎ ﺃ َ ْﺑ َ‬ ‫ُﺧ ﱠ‬ ‫ﻡ‪7 :54\37‬‬
‫‹‪@čtafl‡uþa@flåßč @flæìŽu‬‬ ‫‹‪Ž ƒflí@áŽç‬‬‫—‪Ž‬‬ ‫“‪fl ic@bĆÈ‬‬ ‫‚‪Ş‬‬‫‪Ž‬‬ ‫‪1‬‬ ‫‪6‬‬

‫‪@ @‹č“nfl äşß@†afl‹u‬‬ ‫×‪fl @áŽèãŞ d‬‬ ‫‬ ‫ﺙ‪2‬ﺕ‪ 1‬ﻛَﺄَﻧﱠ ُﻬﻢۡ َﺟ َﺮﺍ ‪ٞ‬ﺩ ﱡﻣﻨﺘَﺸ ‪ِٞ‬ﺮﻡ‪1‬ﺕ‪،2‬‬ ‫ۡٱﻷ َ ۡﺟﺪ َﺍ ِ‬ ‫ﺙ ﻛَﺄَﻧﱠ ُﻬ ْﻢ َﺟ َﺮﺍﺩ ٌ ُﻣ ْﻨﺘَﺸ ٌِﺮ‬ ‫ْﺍﻷَﺟْ ﺪ َﺍ ِ‬
‫‪@flæ뎋Ðč Ø‬‬ ‫‪ Ûa@ŽÞìÔífl @ÊaއÛa@óÛg@flµÈ‬‬ ‫‪čİ‬‬ ‫‪č èşß‬‬ ‫ﱡﻣﻬۡ ﻄِ ﻌِﻴﻦَ ﺕ‪ 1‬ﺇِﻟَﻰ ٱﻟﺪ ﱠﺍﻉِ‪ .1‬ﻳَﻘُﻮ ُﻝ ۡٱﻟ ٰ َﻜﻔ ُِﺮﻭﻥَ ‪:‬‬ ‫ُﻣﻬْﻄِ ﻌِﻴﻦَ ﺇِﻟَﻰ ﺍﻟﺪ ﱠﺍﻉِ ﻳَﻘُﻮ ُﻝ ْﺍﻟﻜَﺎﻓ ُِﺮﻭﻥَ‬ ‫‪7‬‬
‫ﻡ‪8 :54\37‬‬
‫‪@ @‹čÇ‬‬ ‫‪fl @ćâìflí@afl‰çfl‬‬ ‫ﻋﺴ ‪ِٞ‬ﺮ«‪.‬‬ ‫» ٰ َﻫﺬَﺍ َﻳ ۡﻮ ٌﻡ َ‬ ‫ﻋﺴ ٌِﺮ‬ ‫َﻫﺬَﺍ َﻳ ْﻮ ٌﻡ َ‬
‫‪@(aìŽi‰‬‬‫‪Ş Ø‬‬‫‪ Ï‬‬ ‫‪ @ìŽã@ŽâìÓ@áŽèÜ jÓ@ofli‰‬‬ ‫× ‪Ş‬‬ ‫‬ ‫ﻮﺡﻡ‪ .1‬ﻓَ َﻜﺬﱠﺑُﻮﺍْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ﱠ ۡ ﺕ‪1‬‬
‫]‪َ [---‬ﻛﺬﺑَﺖ ‪ ،‬ﻗﺒﻠ ُﻬﻢۡ ‪ ،‬ﻗ ۡﻮ ُﻡ ﻧ ٖ‬ ‫ﻋ ْﺒﺪَﻧَﺎ‬ ‫ﱠ‬
‫ﺖ ﻗَ ْﺒﻠَ ُﻬ ْﻢ ﻗ ْﻮ ُﻡ ﻧﻮﺡٍ ﻓﻜﺬﺑُﻮﺍ َ‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َﻛﺬﱠﺑَ ْ‬ ‫‪8‬‬
‫ﻡ‪9 :54\37‬‬
‫‹@ @‬
‫‪flu‬‬‫†‪č‬‬‫‡‪Ž Œaflë@æìŽävflß@(aìÛbÓëfl @bflã‬‬ ‫‪fl jflÇ‬‬ ‫ﻮﻥ«‪َ ،‬ﻭ ۡٱﺯﺩ ُِﺟ َﺮ ‪.‬‬
‫ﺕ‪2‬‬
‫ﻋ ۡﺒﺪَﻧَﺎ َﻭﻗَﺎﻟُﻮﺍْ‪َ » :‬ﻣ ۡﺠﻨُ ‪ٞ‬‬ ‫َ‬ ‫َﻭﻗَﺎﻟُﻮﺍ َﻣﺠْ ﻨﻮﻥ َﻭﺍﺯﺩ ُِﺟ َﺮ‬
‫ْ‬ ‫ٌ‬ ‫ُ‬
‫‪@ @‹č—nfl ãbÏ@lìÜÌflß@ïğãc @ŽéiŞ Š‬‬ ‫‡‪fl @bflÇ‬‬ ‫‪fl Ï‬‬‫‬ ‫َﺼ ۡﺮ‬ ‫ﻮﺏ‪ ،‬ﻓَﭑﻧﺘ ِ‬ ‫ﻋﺎ َﺭﺑﱠ ٓۥﻪ ُﺕ‪» :1‬ﺃَﻧِّﻲ‪َ 1‬ﻣﻐﻠ ‪ٞ‬‬
‫ُ‬ ‫ۡ‬ ‫ﻓ َﺪ َ َ‬ ‫َﺼ ْﺮ‬ ‫ﻋﺎ َﺭﺑﱠﻪ ُ ﺃَﻧِّﻲ َﻣ ْﻐﻠُﻮﺏٌ ﻓَﺎﻧﺘ ِ‬
‫ْ‬ ‫ﻓ َﺪ َ َ‬
‫‪9‬‬
‫ﻡ‪10 :54\37‬‬
‫]‪[...‬ﺕ‪.«2‬‬
‫ۡ‬
‫ﺴ َﻤﺎٓءِ ﺑِ َﻤﺎ ٓ ٖء ﱡﻣﻨ َﻬ ٖ‬
‫ﻤِﺮ‪.‬‬ ‫ﺏ ٱﻟ ﱠ‬‫ﻓَﻔَﺘ َﺤۡ ﻨَﺎ ٓ ﺃ َ ۡﺑ ٰ َﻮ َ‬ ‫ﺴ َﻤﺎءِ ﺑِ َﻤﺎءٍ ُﻣ ْﻨ َﻬﻤِ ٍﺮ‬ ‫ﺍﺏ ﺍﻟ ﱠ‬ ‫َﻓﻔَﺘ َ ْﺤﻨَﺎ ﺃَﺑ َْﻮ َ‬ ‫ﻡ‪11 :54\37‬‬
‫‪1‬‬
‫‪@ @‹čàèfl äşß@bflàič @bflà‬‬
‫‪Ş Ûa@fllìflic@bfläzflnÐ Ï‬‬ ‫‬ ‫‪10‬‬

‫‪@óÜÇ‬‬
‫‪fl @b¾a@óÔnfl ÛbÏ@bãìŽîÇ‬‬ ‫‪Ž @flŠþa@bflã‹ŞvÏ‬‬ ‫‪ ëfl‬‬ ‫‪3‬‬ ‫ۡ‬ ‫ۡ‬
‫ُﻮﻧﺎ ‪ ،‬ﻓَﭑﻟﺘَﻘَﻰ ٱﻟ َﻤﺎ ٓ ُء‬ ‫‪2‬‬
‫ﻋﻴ ٗ‬
‫ﺽ ُ‬ ‫َ‬ ‫ۡ‬
‫َﻭﻓَﺠ ۡﱠﺮﻧَﺎ ٱﻷ ۡﺭ َ‬
‫‪1‬‬ ‫ْ‬ ‫ْ‬
‫ﻋﻴُﻮﻧًﺎ ﻓَﺎﻟﺘَﻘَﻰ ﺍﻟ َﻤﺎ ُء‬ ‫ﺽ ُ‬ ‫َﻭﻓَﺠ ْﱠﺮﻧَﺎ ْﺍﻷ َ ْﺭ َ‬
‫‪11‬‬
‫ﻡ‪12 :54\37‬‬
‫‪@ @Š‬‬
‫‡‪fl‬‬ ‫‪č Ó‬‬ ‫‪ @‡Ó@‹ßc‬‬ ‫ﻋﻠَ ٰ ٓﻰ ﺃ َ ۡﻣ ٖﺮ ﻗَ ۡﺪ ﻗُﺪ َِﺭ‪.4‬‬ ‫َ‬ ‫ﻋﻠَﻰ ﺃ َ ْﻣ ٍﺮ ﻗَﺪْ ﻗُﺪ َِﺭ‬ ‫َ‬
‫†Ž‪@ @‹Ž‬‬ ‫‪Ž ëfl @flìÛc@čpaflˆ@óÜÇ‬‬ ‫‪fl @Žéäfl Üflày‬‬
‫‪fl ëfl‬‬ ‫ﺕ ﺃ َ ۡﻟ ٰ َﻮ ٖﺡ َﻭﺩُﺳُ ٖﺮ‪1‬ﻡ‪1‬ﺕ‪،1‬‬ ‫ﻋﻠَ ٰﻰ ﺫَﺍ ِ‬ ‫َﻭ َﺣ َﻤ ۡﻠ ٰﻨَﻪ ُ َ‬ ‫ﺳ ٍﺮ‬‫ﺕ ﺃ َ ْﻟ َﻮﺍﺡٍ َﻭﺩ ُ ُ‬
‫ﻋﻠَﻰ ﺫَﺍ ِ‬ ‫َﻭ َﺣ َﻤ ْﻠﻨَﺎﻩ ُ َ‬
‫‪12‬‬
‫ﻡ‪13 :54\37‬‬
‫‹@ @‬
‫× ‪fl Ðč‬‬
‫‪ @flæb×@åflàÛn@aflu‬‬ ‫‪fl @bflääč îŽ Çdič @ð‹vflm‬‬ ‫ﺗ َۡﺠ ِﺮﻱ ﺑِﺄ َ ۡﻋﻴُﻨِﻨَﺎ‪َ .1‬ﺟﺰَ ﺍٓ ٗء‪ِ 2‬ﻟّ َﻤﻦ َﻛﺎﻥَ ﻛُﻔ َِﺮ‪.3‬‬ ‫َﺠْﺮﻱ ﺑِﺄ َ ْﻋﻴُﻨِﻨَﺎ َﺟﺰَ ﺍ ًء ِﻟ َﻤ ْﻦ َﻛﺎﻥَ ﻛُﻔ َِﺮ‬ ‫ﺗ ِ‬
‫‪13‬‬
‫ﻡ‪14 :54\37‬‬
‫‡×‪@ @‹č‬‬ ‫‪Ş ßş @åčß@ÝflèÏ‬‬ ‫‪ @òflía@bflèäfl ×fl‹mŞ @‡ÔÛ ëfl‬‬ ‫َﻭﻟَﻘَﺪ ﺗ ﱠ َﺮ ۡﻛ ٰﻨَ َﻬﺎ ٓ َءﺍ َﻳ ٗﺔ‪ .‬ﻓَ َﻬ ۡﻞ ﻣِﻦ ﱡﻣﺪﱠﻛ ِٖﺮ‪1‬؟‬ ‫َﻭﻟَﻘَﺪْ ﺗ ََﺮ ْﻛﻨَﺎﻫَﺎ ﺁَﻳَﺔً ﻓَ َﻬ ْﻞ ﻣِ ْﻦ ُﻣﺪﱠﻛ ٍِﺮ‬ ‫‪14‬‬
‫ﻡ‪15 :54\37‬‬
‫‪@ @Š‬‬
‫‪‰‬‬‫‪Ž ㎠ëfl @ïčiafl‰Ç‬‬ ‫‪fl @flæb×@flÑîØÏ‬‬ ‫‬ ‫ﻋﺬَﺍ ِﺑﻲ َﻭﻧُﺬ ُ ِﺭ‪1‬ﺕ‪!1‬‬ ‫ﻒ ﻛَﺎﻥَ َ‬ ‫ﻓَﻜ َۡﻴ َ‬ ‫ﻋﺬَﺍ ِﺑﻲ َﻭﻧُﺬ ُ ِﺭ‬ ‫ْﻒ ﻛَﺎﻥَ َ‬ ‫ﻓَ َﻜﻴ َ‬
‫‪15‬‬
‫ﻡ‪16 :54\37‬‬

‫ﻭﺃﻣﺮ‪.‬‬ ‫ّ‬ ‫ﻭﺇﺫﺍ ﻣﺎ ﻏﺎﺏ ﻋﻨﻲ ﺳﺎﻋﺔً ﻛﺎﻧﺖ ﺍﻟﺴﺎﻋﺔُ ﺃﺩﻫﻰ‬

‫ﺼﺮ‪.‬‬ ‫ﺳﻄﺮﺍ ُﻣﺨﺘ َ‬ ‫ً‬ ‫ﺴﺤﻴﻖ ﺍﻟﻤِ ﺴْﻚ‬ ‫ُﻛﺘﺐ ﺍﻟﺤﺴﻦُ ﻋﻠﻰ ﻭﺟﻨﺘﻪ ﺑ َ‬
‫ﺍﻷﻗﻤﺎﺭ ﺗﺴﺮﻱ ﻓﻲ ﺍﻟﺪﺟﻰ ﻓﺮﺃﻳﺖُ ﺍﻟﻠﻴ َﻞ ﻳﺴﺮﻱ ﺑﺎﻟﻘﻤﺮ‪.‬‬ ‫ِ‬ ‫ﻋﺎﺩﺓ ُ‬
‫ﻁﺮﱠ ﺗﻪ ﻓَﺮْ ﻗﻪ ﺫﺍ ﺍﻟﻨﻮﺭ ﻛﻢ ﺷﻲء ﺯَ ﻫَﺮ‪.‬‬ ‫ﺑﺎﻟﻀﺤﻰ ﻭﺍﻟﻠﻴ ِﻞ ﻣﻦ ُ‬
‫ﻭﺍﻧﺸﻖ ﺍﻟﻘﻤﺮ‬ ‫ﱠ‬ ‫ِﺬﺍﺭ ﺧﺪﱠﻩ ﺩﻧﺖ ﺍﻟﺴﺎﻋﺔُ‬ ‫ﺷﻖ ﺍﻟﻌ ُ‬ ‫ﻗﻠﺖُ ﺇﺫ ﱠ‬
‫ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺒﻴﺖ ﺍﻷﻭﻝ ﺍﻟﻤﻨﺎﻭﻱ ﻓﻲ ﻛﺘﺎﺑﻪ ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ﺷﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ‪ .(http://goo.gl/ajv6qw) 235\2 ،‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻣﻦ ﻳﺸﻚ ﻓﻲ ﻧﺴﺒﺔ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻷﻣﺮﺅ ﺍﻟﻘﻴﺲ‪.‬‬
‫‪ (1‬ﻳ َُﺮ ْﻭﺍ‪.‬‬ ‫‪1‬‬

‫ﺏ ﺑِ ِﻪ ﻗ َْﻮﻣُﻚَ َﻭﻫ َُﻮ ْﺍﻟ َﺤﻖﱡ ﻗُ ْﻞ ﻟَﺴْﺖُ َﻋ َﻠ ْﻴ ُﻜ ْﻢ‬ ‫‪ُ (1‬ﻣ ْﺴﺘَﻘ ﱞَﺮ‪ُ ،‬ﻣ ْﺴﺘَﻘ ٍ ِّﺮ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺩﺧﻴﻠﺔ ﺟﺎءﺕ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺴﺠﻊ‪ .‬ﻭﻗﺪ ﺟﺎءﺕ ﻋﺒﺎﺭﺓ ﻧﺒﺄ ﻣﺴﺘﻘﺮ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 67 :6\55‬ﻭ َﻛﺬﱠ َ‬ ‫‪2‬‬

‫ﺼﺎ ﻭﺗﻜﻤﻴﻠﻪ‪:‬‬ ‫ﺼﺎ ﻧﺎﻗ ً‬ ‫ﻋﺬَﺍﺏٌ ُﻣ ْﺴﺘَﻘ ﱞِﺮ«‪ .‬ﻭﺇﺑﻦ ﻋﺎﺷﻮﺭ ﻳﺮﻯ ﻫﻨﺎ ﻧ ً‬ ‫ﺻﺒﱠ َﺤ ُﻬ ْﻢ ﺑُ ْﻜ َﺮﺓ ً َ‬‫ﻑ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ «‪ .‬ﻭﺟﺎءﺕ ﻋﺒﺎﺭﺓ ﻋﺬﺍﺏ ﻣﺴﺘﻘﺮ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 38 :54\37‬ﻭﻟَﻘَ ْﺪ َ‬ ‫ﺳ ْﻮ َ‬ ‫ِﺑ َﻮﻛِﻴ ٍﻞ‪ِ .‬ﻟ ُﻜ ِّﻞ ﻧَﺒَﺈٍ ُﻣ ْﺴﺘَﻘ ﱞَﺮ َﻭ َ‬
‫]ﻭﺍﻗﺘﺮﺏ[ ُﻛ ﱡﻞ ﺃ َ ْﻣ ٍﺮ ُﻣ ْﺴﺘَﻘ ﱞِﺮ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،27‬ﺹ ‪.(http://goo.gl/Wi6GOk 172‬‬
‫‪ُ (1‬ﻣ ﱠﺰ َﺟ ٌﺮ‪ُ ،‬ﻣ ْﺰ ِﺟ ٌﺮ‪.‬‬ ‫‪3‬‬

‫‪ (1‬ﺣِ ْﻜ َﻤﺔً ﺑَﺎ ِﻟﻐَﺔً ‪ (2‬ﺗ ُ ْﻐﻨِﻲ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺣِ ْﻜ َﻤﺔٌ ﺑَﺎ ِﻟﻐَﺔٌ ]ﻏﺎﻳﺘﻬﺎ[ ﻓَ َﻤﺎ ﺗ ُ ْﻐ ِﻦ ﺍﻟﻨﱡﺬُ ُﺭ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/3ZG34x‬‬ ‫‪4‬‬

‫‪َ (1‬ﻳ ْﺪﻋُﻮ ‪ (2‬ﺍﻟﺪﱠﺍﻋِﻲ ‪ (3‬ﻧُ ْﻜ ٍﺮ‪ ،‬ﻧُﻜ َِﺮ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬ ‫‪5‬‬

‫ﺙ« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ‬ ‫ﺍﺵ ْﺍﻟ َﻤ ْﺒﺜُﻮ ِ‬ ‫ﺎﺱ ﻛ َْﺎﻟﻔ ََﺮ ِ‬ ‫ﺍﻟﻘﺒﻮﺭ ♦ ﺕ‪ْ (1‬ﺍﻷ َ ْﺟﺪَﺍﺙ‪ ،‬ﺟﻤﻊ ﺟﺪﺙ‪ :‬ﺍﻟﻘﺒﻮﺭ ﺕ‪ (2‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 4 :101\30‬ﻳَ ْﻮ َﻡ ﻳَ ُﻜﻮ ُﻥ ﺍﻟﻨﱠ ُ‬ ‫ِ‬ ‫ﺙ ﻣﻦ‬ ‫ﺸ ٌﻊ ‪ْ (2‬ﺍﻷَﺟْ ﺪَﺍ ِ‬ ‫‪ (1‬ﺧَﺎ ِﺷﻌًﺎ‪ ،‬ﺧَﺎ ِﺷﻌﺔً‪ُ ،‬ﺧ ﱠ‬ ‫‪6‬‬

‫ﺻ ْﻬﻴﻮﻥ ﻭﺁﻫﺘِﻔﻮﺍ ﻓﻲ َﺟ َﺒ ِﻞ ﻗُﺪْﺳﻲ‬ ‫ِ‬ ‫ﻓﻲ‬ ‫ﻕ‬

‫ِ‬ ‫ﺍﻟﺒﻮ‬ ‫ﻓﻲ‬ ‫ﺨﻮﺍ‬ ‫ُ‬ ‫ﻔ‬ ‫ﻧ‬ ‫ُ‬ ‫ﺃ‬ ‫»‬ ‫ﻳﻮﺋﻴﻞ‪:‬‬ ‫ﺳﻔﺮ‬ ‫ﻓﻲ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﻳﻮﻡ‬ ‫ﻭﺻﻒ‬ ‫ﻗﺎﺭﻥ‬ ‫(‬ ‫‪1‬‬ ‫ﻡ‬ ‫♦‬ ‫«‬ ‫ِﺮ‬‫ﺸ‬ ‫َ‬ ‫ﺘ‬‫ﻨ‬‫ْ‬ ‫ﻣ‬
‫ُْ َ َ ُ ٌ‬ ‫ٌ‬ ‫ﺩ‬ ‫ﺍ‬‫ﺮ‬ ‫ﺟ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﱠ‬ ‫ﻧ‬‫َ‬ ‫ﺄ‬ ‫َ‬
‫ﻛ‬ ‫ﺙ‬
‫ِ‬ ‫َﺍ‬ ‫ﺪ‬ ‫ﺟ‬‫ْ‬ ‫َ‬ ‫ﺍﻷ‬ ‫ْ‬ ‫ﻦ‬
‫َ‬ ‫ﻣِ‬ ‫ُﻮﻥَ‬ ‫ﺟ‬ ‫ﺮ‬‫ﺸ ًﻌﺎ ﺃ َ ْﺑ َ ُ ْ َ ُ‬
‫ﺨ‬‫ْ‬ ‫ﻳ‬ ‫ﻢ‬ ‫ُ‬ ‫ﻫ‬ ‫ﺎﺭ‬ ‫ﺼ‬ ‫‪ُ » :7 :54\37‬ﺧ ﱠ‬
‫َﺜﻴﺮ ُﻣﻘﺘَﺪِﺭ ﻟﻢ ﻳَ ُﻜ ْﻦ ﻟَﻪ ﺷَﺒﻴﻪٌ ُﻣﻨﺬُ ﺍﻷَﺯَ ﻝ ﻭﻟَﻦ‬ ‫ﺍﻟﺠﺒﺎﻝ ﺷَﻌﺐٌ ﻛ ٌ‬ ‫َﺠﺮ ﻋﻠﻰ ِ‬ ‫َﻤﺎﻡ ُﻣﻈﻠِﻢ‪ .‬ﻛﻤﺎ ﻳَﻨﺘَﺸ ُِﺮ ﺍﻟﻔ ُ‬ ‫ﻴﻮﻡ ﻭﻏ ٍ‬ ‫ﻏ ٍ‬ ‫ﻮﻡ ُ‬‫ﻮﻡ ﻅُﻠ َﻤ ٍﺔ ﻭﺩَﻳﺠﻮﺭ ﻳَ َ‬ ‫ﺕ ﻭﻫﻮ ﻗَﺮﻳﺐ ﻳَ َ‬ ‫ﺍﻟﺮﺏّ ِ ﺁ ٍ‬ ‫ﻮﻡ ﱠ‬ ‫َﺎﻥ ﺍﻷَﺭﺽ ﻓﺈِﻥﱠ ﻳَ َ‬ ‫ﺳﻜ ِ‬ ‫ﻭﻟﻴَﺮﺗ َ ِﻌ ْﺪ َﺟﻤﻴ ُﻊ ُ‬ ‫ْ‬
‫ﺮﺳﺎﻥ‬
‫ِ‬ ‫ُ‬ ‫ﻔ‬ ‫ﺍﻟ‬ ‫ﻞ‬
‫َ‬ ‫ﻭﻣِﺜ‬ ‫ﻩ‬ ‫ﺮ‬ ‫َ‬
‫ﻈ‬
‫ِ َ ُ‬ ‫ﻨ‬ ‫ﻣ‬ ‫ﻞ‬ ‫َﻴ‬ ‫ﺨ‬ ‫ﺍﻟ‬ ‫ﺮ‬‫َ ِ‬‫َ‬
‫ﻈ‬ ‫ﻨ‬‫ﻤ‬ ‫ﻛ‬ ‫ء‪.‬‬ ‫ﺷﻲ‬
‫َ‬ ‫ﻣِﻨﻪ‬ ‫ﺠﻮ‬ ‫ْ‬
‫ﻨ‬ ‫ﻳ‬
‫َ‬ ‫ﻭﻻ‬ ‫َﺮﺍﺏ‬ ‫ﺧ‬ ‫ﻔﺮ‬
‫ُ‬ ‫َ‬ ‫ﻗ‬ ‫َﻪ‬ ‫ﻔ‬ ‫َﻠ‬
‫ﺧ‬ ‫ﻭ‬ ‫ﻥ‬ ‫ﺪ‬ ‫ﻋ‬
‫ِ َ ٍ‬ ‫ﺔ‬ ‫ﱠ‬ ‫ﻨ‬ ‫َﺠ‬‫ﻛ‬ ‫ﺭﺽ‬
‫ُ‬ ‫َ‬ ‫ﻷ‬‫ﺍ‬ ‫ﻪ‬‫ﻣ‬ ‫َ‬ ‫ﱠﺍ‬ ‫ﺪ‬ ‫ُ‬ ‫ﻗ‬ ‫ﻕ‬ ‫ُﺤﺮ‬ ‫ﻳ‬
‫ﻬﻴﺐُ ِ‬ ‫ﱠ‬ ‫ﺍﻟﻠ‬ ‫َﻪ‬ ‫ﻔ‬ ‫َﻠ‬
‫ﺧ‬ ‫ﻭ‬ ‫ﻞ‬ ‫ُ‬
‫ﻛ‬ ‫َﺄ‬ ‫ﺗ‬ ‫ﺎﺭ‬
‫ُ‬ ‫ﱠ‬
‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻪ‬ ‫ﻣ‬
‫َ‬ ‫ﱠﺍ‬ ‫ﺪ‬‫ُ‬ ‫ﻗ‬ ‫ﻭﺟﻴﻞ‪.‬‬ ‫ﻞ‬‫ٍ‬ ‫ﺟﻴ‬ ‫ِﻨﻲ‬ ‫ﺳ‬ ‫ﺇﻟﻰ‬ ‫ُ‬ ‫ﺪ‬ ‫ﻌ‬ ‫ﺑ‬ ‫ﻦ‬
‫ﻣِ َ‬ ‫ﻪ‬ ‫َ‬ ‫ﻟ‬ ‫َﻜﻮﻥَ‬ ‫ﻳ‬
‫ﺷ ُﺤﺒَﺖ‪.‬‬ ‫ﺍﻟﻮﺟﻮ ِﻩ ﻗﺪ َ‬ ‫ﻒ ﻟِﻠﻘِﺘﺎﻝ‪ِ .‬ﻣﻦ َﻭﺟ ِﻬﻪ ﻳَﺮﺗ َ ِﻌﺪُ ﺍﻟﺸﱡﻌﻮﺏ ﻭ َﺟﻤﻴ ُﻊ ُ‬ ‫ﻄ ٍّ‬ ‫ﺐ ُﻣﻘﺘَﺪ ٍِﺭ ُﻣﺼ َ‬ ‫ﺸ ْﻌ ٍ‬ ‫َﺶ ﻭﻛ َ‬ ‫ﺎﺭ ﺍﻵ ِﻛﻠَ ِﺔ ﺍﻟﻘ ّ‬ ‫ﺐ ﺍﻟ ﱠﻨ ِ‬ ‫ﺕ ﻟَﻬﻴ ِ‬ ‫ﺍﻟﺠﺒﺎ ِﻝ ﻳَﻘﻔِﺰﻭﻥ ﻛَﺼﻮ ِ‬ ‫ُﻭﺱ ِ‬ ‫ﺕ ﺍﻟ َﻤﺮﻛَﺒﺎﺕ ﻋﻠﻰ ُﺭﺅ ِ‬ ‫ُﺴﺮﻋﻮﻥ‪ .‬ﻛَﺼﻮ ِ‬ ‫ﻳ ِ‬
‫ِﻬﺎﻡ َﻳﻬﺠُﻤﻮﻥ‬ ‫ﺴ ِ‬ ‫ﻁﺮﻳﻘِﻪ ﻭﻣِ ﻦ ﺧِ ﻼ ِﻝ ﺍﻟ ّ‬ ‫ﺳﺒُﻠِﻪ ﻭﻻ ﻳُﺰﺍﺣِ ُﻢ ﺃ َ َﺣﺪٌ ﺃَﺧﺎﻩ ﺑﻞ َﻳﺴﻴﺮﻭﻥ ُﻛ ﱡﻞ ﻭﺍﺣِ ٍﺪ ﻓﻲ َ‬ ‫ﻁﺮﻳﻘِﻪ ﻭﻻ َﻳﺤﻴﺪُ ﻋﻦ ُ‬ ‫ﺴﻴﺮ ﻓﻲ َ‬ ‫ﺴﻠﱠﻘﻮﻥَ ﺍﻟﺴﱡﻮﺭ ﻭ ُﻛ ﱡﻞ ﻣِ ﻨﻬﻢ َﻳ ُ‬ ‫ﺏ َﻳﺘ َ َ‬ ‫ﻭﻛﺮﺟﺎ ِﻝ ﺍﻟ َﺤﺮ ِ‬ ‫ُﺴﺮﻋﻮﻥ ِ‬ ‫ﻛﺎﻷَﺑْﻄﺎ ِﻝ ﻳ ِ‬
‫ﻤﺲ ﻭﺍﻟ َﻘ َﻤﺮ‬ ‫ﺸ ُ‬ ‫ﺖ ﺍﻟ ﱠ‬‫ﺖ ﺍﻟﺴﱠﻤﻮﺍﺕ ﻭﺃَﻅﻠَ َﻤ ِ‬ ‫ﻭﺭ َﺟﻔَ ِ‬ ‫ﺕ ﺍﻷَﺭﺽ َ‬ ‫ﱠﺎﺭﻕ‪ .‬ﻣِ ﻦ َﻭﺟ ِﻬﻪ ﺁﺭﺗَﻌَﺪَ ِ‬ ‫ُﺴﺮﻋﻮﻥَ ﺇِﻟﻰ ﺍﻟﺴﱡﻮﺭ ﻭﻳَﺼﻌَﺪﻭﻥَ ﺇِﻟﻰ ﺍﻟﺒُﻴﻮﺕ ﻭﻳَﺪ ُﺧﻠﻮﻥَ ﻣِ ﻦَ ﺍﻟﻨﱠﻮﺍﻓِ ِﺬ ﻛﺎﻟﺴ ِ‬ ‫ﻭﻻ ﻳَﺘَﺒَﺪﱠﺩﻭﻥ‪ .‬ﻳَﺜﺒﻮﻥَ ِﺇﻟﻰ ﺍﻟ َﻤﺪﻳﻨَﺔ ﻭﻳ ِ‬
‫ﺍﻟﺮﺏّ ِ ﻭﻫﺎ ِﺋ ٌﻞ ِﺟﺪ•ﺍ ﻓ َﻤ ِﻦ ﺍﻟﱠﺬﻱ ﻳُﻄﻴﻘُﻪ« )ﻳﻮﺋﻴﻞ ‪.(11-1 :2‬‬ ‫َﺜﻴﺮ ِﺟﺪ•ﺍ ُﻣﻘﺘَﺪ ٌِﺭ ﻳُ َﻨ ِﻔّﺬُ َﻛ ِﻠ َﻤﺘ َﻪ ِﻷَﻧﱠﻪ َﻋﻈﻴ ٌﻢ َﻳﻮ ُﻡ ﱠ‬ ‫ﻣﺎﻡ َﺟﻴﺸِﻪ ِﻷَﻥﱠ َﻋﺴﻜ ََﺮﻩ ﻛ ٌ‬ ‫ﺼﻮﺗِﻪ ﺃ َ َ‬ ‫ﺍﻟﺮﺏﱡ ِﺑ َ‬ ‫ﺿﻴﺎ َءﻫﺎ ﻭ َﺟ َﻬ َﺮ ﱠ‬ ‫ﺖ ﺍﻟﻜَﻮﺍﻛِﺐُ ِ‬ ‫ﺳ َﺤ َﺒ ِ‬ ‫ﻭ َ‬
‫‪ (1‬ﺍﻟﺪﱠﺍﻋِﻲ ♦ ﺕ‪ُ (1‬ﻣﻬْﻄِ ﻌِﻴﻦ‪ :‬ﻣﺴﺮﻋﻴﻦ ﻓﻲ ﺧﻮﻑ‪.‬‬ ‫‪7‬‬

‫ﺕ‪ (1‬ﺟﺎء ﺍﻟﻔﻌﻞ ﻛﺬﺑﺖ ﺑﺼﻴﻐﺔ ﺍﻟﻤﺆﻧﺚ ﻣﻊ ﻗﻮﻡ ﻓﻲ ﺛﻤﺎﻧﻲ ﺁﻳﺎﺕ‪ ،‬ﺑﻴﻨﻤﺎ ﺟﺎء ﺍﻟﻔﻌﻞ ﻛﺬﺏ ﺑﺼﻴﻐﺔ ﺍﻟﻤﺬﻛﺮ ﻣﻊ ﺃﺻﺤﺎﺏ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 176 :26\47‬ﻭ‪ .80 :15\54‬ﻭﻗﺪ ﺗﻢ ﺗﺒﺮﻳﺮ ﻫﺬﺍ ﺍﻟﺨﻄﺄ‬ ‫‪8‬‬

‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺗﺄﻧﻴﺚ ﺍﻟﺠﻤﺎﻋﺔ )ﺍﻟﻨﺤﺎﺱ ‪ (http://goo.gl/3220AN‬ﺕ‪ (2‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻌﻘﺪﺓ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻛﺬﱠﺑﺖ ﻗﺒﻞ ﻛﻔﺎﺭ ﻣﻜﺔ ﻗﻮﻡ ﻧﻮﺡ‪ ،‬ﻓﻜﺬﱠﺑﻮﺍ ﻧﻮﺣًﺎ ‪ -‬ﻋﺒﺪﻧﺎ ﻭﺭﺳﻮﻟﻨﺎ ‪ -‬ﻭﺭﻣﻮﻩ‬
‫ﺏ ﺍﻟﱠﺬِﻳﻦَ ﻣِ ْﻦ ﻗَ ْﺒ ِﻠ ِﻬ ْﻢ َﻭ َﻣﺎ َﺑ َﻠﻐُﻮﺍ‬ ‫ﺑﺎﻟﺠﻨﻮﻥ‪ ،‬ﻭﺣﺎﻟﻮﺍ ‪ -‬ﺑﺄﻧﻮﺍﻉ ﺍﻷﺫﻯ ﻭﺍﻟﺘﺨﻮﻳﻒ ‪ -‬ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ )‪ .(http://goo.gl/glI5yo‬ﻭﻧﺠﺪ ﺻﻴﺎﻏﺔ ﻣﻤﺎﺛﻠﺔ ﻓﻲ ﺍﻵﻳﺔ ‪َ :45 :34\58‬ﻭ َﻛﺬﱠ َ‬
‫ﺳﻠِﻲ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.52 :53\23‬‬ ‫َﺎﺭ َﻣﺎ ﺁَﺗ َ ْﻴﻨَﺎﻫُ ْﻢ ﻓَ َﻜﺬﱠﺑُﻮﺍ ُﺭ ُ‬ ‫ﻣِ ْﻌﺸ َ‬
‫َﺼﺮْ ]ﻟﻲ[ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،27‬ﺹ ‪182‬‬ ‫‪ (1‬ﺇِﻧِّﻲ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » َﻋ ْﺒﺪَﻧَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻓَﺪَ َﻋﺎ َﺭﺑﱠﻪُ« ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﺎ ْﻧﺘ ِ‬ ‫‪9‬‬

‫‪.(http://goo.gl/lGxzq9‬‬
‫‪ (1‬ﻓَﻔَﺘﱠﺤْ ﻨَﺎ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﻓَﺪَ َﻋﺎ َﺭﺑﱠﻪُ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ »ﻓَﻔَﺘ َﺤْ ﻨَﺎ«‪.‬‬ ‫‪10‬‬

‫‪َ (1‬ﻭﻓَ َﺠﺮْ ﻧَﺎ ‪َ (2‬ﻭ ِﻋﻴُﻮﻧًﺎ ‪ْ (3‬ﺍﻟ َﻤﺎءﺍﺕ‪ْ ،‬ﺍﻟ َﻤﺎﻭﺍﻥ‪ْ ،‬ﺍﻟ َﻤﺎﻳﺎﻥ ‪ (4‬ﻗُﺪّ َِﺭ‪.‬‬ ‫‪11‬‬

‫ﺴ َﺒﺒِﻬﻢ‪ .‬ﻓﻬﺎ َءﻧَﺬﺍ ُﻣﻬ ِﻠ ُﻜﻬﻢ ﻣﻊ ﺍﻷ َﺭﺽ‪.‬‬ ‫ﺭﺽ ﻋُﻨﻔًﺎ ﺑِ َ‬ ‫ﺕ ﺍﻷ َ ُ‬ ‫‪َ (1‬ﻭﺩُﺳ ٍْﺮ ♦ ﺕ‪ (1‬ﺩُﺳُﺮ‪ :‬ﻣﺴﺎﻣﻴﺮ ﺃﻭ ﺫﺍﺕ ﺣﺒﺎﻝ ﻣﻦ ﻟﻴﻒ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻓﻘﺎ َﻝ ﷲُ ِﻟﻨُﻮﺡ‪ :‬ﻗﺪ ﺣﺎ َﻥ ﺃَ َﺟ ُﻞ ُﻛ ِّﻞ ﺑَﺸ ٍَﺮ ﺃَﻣﺎﻣﻲ‪ ،‬ﻓﻘَ ِﺪ ﺍﻣﺘَﻸ ِ‬ ‫‪12‬‬

‫ﺧﺎﺭﺝ« )ﺗﻜﻮﻳﻦ ‪.(14-13 :6‬‬ ‫ﺎﻟﻘﺎﺭ ﻣِ ﻦ ﺩﺍﺧِ ٍﻞ ﻭﻣِ ﻦ ِ‬ ‫ﺍﻁﻠِﻬﺎ ﺑِ ِ‬ ‫ﻲ ﻭﺁﺟ َﻌ ْﻠﻬﺎ َﻣﺴﺎ ِﻛ َﻦ ﻭ ْ‬ ‫ﺐ ﻗَﻄﺮﺍﻧِ ّ‬ ‫ﺸ ٍ‬‫ﺳﻔﻴﻨَﺔً ﻣِ ﻦ َﺧ َ‬ ‫ﺻﻨ َْﻊ ﻟﻚَ َ‬ ‫ِﺇ ْ‬
‫‪ (1‬ﺑِﺄ َ ْﻋﻴُﻨﱠﺎ ‪ِ (2‬ﺟﺰَ ﺍ ًء ‪َ (3‬ﻛﻔ ََﺮ‪ُ ،‬ﻛ ْﻔ َﺮ‪.‬‬ ‫‪13‬‬

‫‪ُ (1‬ﻣﺬﱠﻛ ٍِﺮ‪ُ ،‬ﻣﺬﺗَﻜ ٍِﺮ‪ُ ،‬ﻣﺬَ ّﻛ ٍِﺮ‪.‬‬ ‫‪14‬‬

‫‪َ (1‬ﻭﻧُﺬُ ِﺭﻱ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ »ﺗ ََﺮ ْﻛﻨَﺎﻫَﺎ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ » َﻋﺬَﺍﺑِﻲ َﻭﻧُﺬُ ِﺭ«‪.‬‬ ‫‪15‬‬

‫‪108‬‬
 ‫‪@åčß@ÝflèÏ‬‬
‫‪ @‹×ğ‰ÜčÛ@flæa‹ÔÛa@bflã‹Şífl @‡ÔÛ ëfl‬‬ ‫]ﻭﻟَﻘَ ۡﺪ ﻳَﺴ ۡﱠﺮﻧَﺎ ۡٱﻟﻘُ ۡﺮ َءﺍ َﻥ ﻟِﻠﺬّ ِۡﻛ ِﺮ‪ .‬ﻓَ َﻬ ۡﻞ ﻣِ ﻦ‬
‫َ‬ ‫َﻭﻟَﻘَﺪْ ﻳَﺴﱠﺮْ ﻧَﺎ ْﺍﻟﻘُﺮْ ﺁَﻥَ ﻟِﻠ ِﺬّ ْﻛ ِﺮ ﻓَ َﻬ ْﻞ ﻣِ ْﻦ‬ ‫‪1‬‬
‫ﻡ‪17 :54\37‬‬
‫‡×‪@ @‹č‬‬ ‫‪Ş ßş‬‬ ‫ﱡﻣﺪﱠﻛ ِٖﺮ‪1‬ﻡ‪1‬؟[‬ ‫ُﻣﺪﱠﻛ ٍِﺮ‬
‫‪@ïčiafl‰Ç‬‬ ‫‪fl @flæb×@flÑîØÏ‬‬ ‫‪ @†bflÇ@ofli‰‬‬ ‫× ‪Ş‬‬‫‬ ‫ﻋﺬَﺍ ِﺑﻲ َﻭﻧُﺬ ُ ِﺭ‪!1‬‬
‫ﻒ َﻛﺎﻥَ َ‬ ‫ﻋﺎﺩ‪ .ٞ‬ﻓَﻜ َۡﻴ َ‬ ‫َﻛﺬﱠ َﺑ ۡﺖ َ‬ ‫ﻋﺬَﺍ ِﺑﻲ َﻭﻧُﺬ ُ ِﺭ‬‫َ ﺎﻥَ َ‬ ‫َ‬
‫ﻛ‬ ‫ْﻒ‬ ‫ﻴ‬ ‫َ‬
‫ﻜ‬ ‫َ‬ ‫ﻓ‬ ‫ٌ‬ ‫ﺩ‬ ‫ﺎ‬‫ﻋ‬‫َﻛﺬﱠ َﺑ ْ َ‬
‫ﺖ‬ ‫ﻡ‪18 :54\37‬‬
‫‪2‬‬

‫‪@ @Š‬‬
‫‪‰‬‬‫‪Ž ㎠ëfl‬‬
‫ۡ ﺕ‪1‬‬
‫‪@ïčÏ@a‹fl–‹fl–@b±Š@áèîÜÇ‬‬ ‫‪fl @bfläÜflŽŠc@bŞãg‬‬ ‫ﺻ ٗﺮﺍﺕ‪ ،2‬ﻓِﻲ‬ ‫ﺻ ۡﺮ َ‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢۡ ِﺭﻳﺤٗ ﺎ َ‬ ‫َ‬ ‫ﺳﻠﻨَﺎ‬ ‫ﺇِﻧﱠﺎ ٓ ﺃَ ۡﺭ َ‬ ‫ﺻ ًﺮﺍ ﻓِﻲ‬ ‫ﺻ ْﺮ َ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ِﺭﻳ ًﺤﺎ َ‬ ‫ﺳ ْﻠﻨَﺎ َ‬ ‫ﺇِﻧﱠﺎ ﺃ َ ْﺭ َ‬ ‫ﻡ‪19 :54\37‬‬
‫‪3‬‬

‫‹@ @‬
‫‪Č àč nfl şß@÷zflã@âìflí‬‬ ‫َﻤِﺮ‪،‬‬ ‫ﱡﻣﺴۡ ﺘ ٖ ّ‬ ‫‪2‬ﺕ‪3‬‬
‫ﻳَ ۡﻮ ِﻡ‪ 1‬ﻧَﺤۡ ٖﺲ‬ ‫َﻤِﺮ‬
‫ﺴﺘ ٍ ّ‬ ‫ْﺲ ُﻣ ْ‬ ‫ﻳَ ْﻮ ِﻡ ﻧَﺤ ٍ‬
‫‪@ @‹čÈÔ‬‬‫×‪ äşß@݃flã@ŽŒbflvÇc@áŽèãŞ d‬‬
‫‪ @fl‘bŞäÛa@ŽÊ‬‬ ‫‪ äflm‬‬ ‫ۡ‬
‫ﺎﺯ ﻧَﺨ ٖﻞ‬ ‫‪1‬‬ ‫َ‬
‫ﺎﺱ ]‪ [...‬ﻛَﺄﻧﱠ ُﻬﻢۡ ﺃ ۡﻋ َﺠ ُ‬‫َ‬ ‫ﺕ‪1‬‬
‫َﻨﺰﻉُ ٱﻟﻨﱠ َ‬ ‫ﺗ ِ‬ ‫ﺎﺯ ﻧَ ْﺨ ٍﻞ‬ ‫ﺎﺱ ﻛَﺄَﻧﱠ ُﻬ ْﻢ ﺃَ ْﻋ َﺠ ُ‬ ‫ﺗ َ ْﻨ ِﺰﻉُ ﺍﻟﻨﱠ َ‬
‫‪4‬‬
‫ﻡ‪20 :54\37‬‬
‫ﱡﻣﻨﻘَﻌ ِٖﺮ‪2‬ﺕ‪.2‬‬ ‫ُﻣ ْﻨﻘَﻌ ٍِﺮ‬
‫‪@ @Š‬‬‫‪‰‬‬ ‫‪Ž ㎠ëfl @ïčiafl‰Ç‬‬ ‫‪fl @flæb×@flÑîØÏ‬‬ ‫‬ ‫ﻋﺬَﺍﺑِﻲ َﻭﻧُﺬ ُ ِﺭ‪!1‬‬ ‫ﻒ َﻛﺎﻥَ َ‬ ‫ﻓَﻜ َۡﻴ َ‬ ‫ﻋﺬَﺍﺑِﻲ َﻭﻧُﺬ ُ ِﺭ‬ ‫ْﻒ َﻛﺎﻥَ َ‬ ‫ﻓَ َﻜﻴ َ‬
‫‪5‬‬
‫ﻡ‪21 :54\37‬‬
‫‪@åčß@ÝflèÏ‬‬ ‫‪ @‹×ğ‰ÜčÛ@flæa‹ÔÛa@bflã‹Şífl @‡ÔÛ ëfl‬‬ ‫]ﻭﻟَﻘَ ۡﺪ ﻳَﺴ ۡﱠﺮﻧَﺎﺕ‪ۡ 1‬ٱﻟﻘُ ۡﺮ َءﺍﻥَ ﻟِﻠﺬّ ِۡﻛ ِﺮ‪ .‬ﻓَ َﻬ ۡﻞ ﻣِ ﻦ‬ ‫َ‬ ‫َﻭﻟَﻘَﺪْ ﻳَﺴ ْﱠﺮﻧَﺎ ْﺍﻟﻘُ ْﺮﺁَﻥَ ﻟِﻠ ِﺬّ ْﻛ ِﺮ ﻓَ َﻬ ْﻞ ﻣِ ْﻦ‬ ‫‪6‬‬
‫ﻡ‪22 :54\37‬‬
‫‡×‪@ @‹č‬‬ ‫‪Ş ßş‬‬ ‫ﱡﻣﺪﱠﻛ ِٖﺮ‪1‬؟[‬ ‫ُﻣﺪﱠﻛ ٍِﺮ‬
‫‪@ @Š‬‬ ‫‪‰‬‬ ‫‪Ž äş Ûbči@Ž†ìŽàqfl @ofli‰‬‬ ‫× ‪Ş‬‬ ‫‬ ‫َﻛﺬﱠ َﺑ ۡﺖ ﺛ َ ُﻤﻮﺩ ُ ﺑِﭑﻟﻨﱡﺬ ُ ِﺭ‪.‬‬ ‫َﻛﺬﱠ َﺑﺖْ ﺛ َ ُﻤﻮﺩ ُ ﺑِﺎﻟﻨﱡﺬ ُ ِﺭ‬ ‫ﻡ‪23 :54\37‬‬
‫‪@aˆg@bŞãg@ŽéÈ‬‬ ‫‪Ž jč nŞ ãŞ @a‡čyëfl @bŞäßğ @a‹fl“ifl c @(aìÛbÔÏ‬‬‫‬ ‫ﻓَﻘَﺎﻟُ ٓﻮﺍْ‪» :‬ﺃ َ َﺑﺸ َٗﺮﺍ ِ ّﻣﻨﱠﺎ ٰ َﻭﺣِ ٗﺪﺍ‪ 1‬ﻧﱠﺘ ﱠ ِﺒﻌُ ۥﻪ ُٓ؟ ~ ﺇِﻧﱠﺎ ٓ ِﺇ ٗﺫﺍ‬ ‫ﻓَﻘَﺎﻟُﻮﺍ ﺃَﺑَﺸ ًَﺮﺍ ﻣِ ﻨﱠﺎ َﻭﺍﺣِ ﺪ ًﺍ ﻧَﺘ ﱠ ِﺒﻌُﻪ ُ ﺇِﻧﱠﺎ ﺇِﺫًﺍ‬ ‫‪7‬‬
‫ﻡ‪24 :54\37‬‬
‫‹@ @‬ ‫‪_È‬‬‫Ž‪Ž‬‬ ‫‪Ž ëfl @ÝÜš‬‬
‫‪fl @ïčÐÛK‬‬ ‫ﺳﻌُ ٍﺮﺕ‪.1‬‬ ‫ﺿ ٰﻠَ ٖﻞ َﻭ ُ‬ ‫ﻟﱠﻔِﻲ َ‬ ‫ﺳﻌُ ٍﺮ‬ ‫ﺿ َﻼ ٍﻝ َﻭ ُ‬ ‫ﻟَﻔِﻲ َ‬
‫ۡ‬
‫‪@flìçŽ @Ýfli@bflääč îfli@åčß@čéîÜÇ‬‬ ‫‪fl @Ž‹×ğ‰Ûa@flïÔ‬‬ ‫‪č Ûc‬‬ ‫ﱠ‬ ‫َ‬ ‫ۡ‬
‫ﻋﻠﻴ ِﻪ ﻣِ ﻦ ﺑَﻴﻨِﻨَﺎ؟ ﺑَﻞ ﻫ َُﻮ ﻛﺬﺍﺏٌ‬ ‫ۡ‬ ‫ۢ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬
‫ِﻲ ٱﻟﺬِﻛ ُﺮ َ‬ ‫ّ‬ ‫ﺃ َ ُءﻟﻘ َ‬ ‫ْ‬ ‫ْ‬
‫ﻋﻠ ْﻴ ِﻪ ﻣِﻦ ﺑَ ْﻴﻨِﻨَﺎ ﺑَﻞ ﻫ َُﻮ‬ ‫َ‬ ‫ْ‬ ‫ّ‬
‫ِﻲ ﺍﻟ ِﺬﻛ ُﺮ َ‬ ‫ﺃَﺅ ُْﻟﻘ َ‬ ‫ﻡ‪25 :54\37‬‬
‫‪8‬‬

‫×‪@ @‹č’c @ćlaމ‬‬ ‫‬ ‫ﺃَﺷ ‪ِٞ‬ﺮ «‪.‬‬‫‪1‬ﺕ ‪1‬‬ ‫َ‬

‫َﻛﺬﱠﺍﺏٌ ﺃﺷ ٌِﺮ‬
‫‹@ @‬‫’‪Ž‬‬ ‫‪č þ a@ŽlaމØ‬‬ ‫Ž‪ Ûa@åߪ @a‡Ë@flæìŽàÜ Èflî‬‬ ‫‪fl‬‬ ‫‪2‬ﺕ‪1‬‬ ‫َ‬ ‫ۡ‬
‫ﻏﺪٗﺍ ﱠﻣ ِﻦ ٱﻟ َﻜﺬﺍﺏُ ٱﻷﺷ ُِﺮ ‪.‬‬ ‫ﱠ‬ ‫ۡ‬ ‫ﺳﻴَﻌۡ ﻠَ ُﻤﻮﻥَ ‪َ 1‬‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬
‫ﻏﺪ ًﺍ َﻣ ِﻦ ﺍﻟ َﻜﺬﺍﺏُ ﺍﻷﺷ ُِﺮ‬ ‫ْ‬ ‫ﺳﻴَ ْﻌﻠَ ُﻤﻮﻥَ َ‬ ‫َ‬
‫‪9‬‬
‫ﻡ‪26 :54\37‬‬
‫‪@áŽèjčÔmfl ŠbÏ@áŽèÛK@òflänčÏ@čòÓ‬‬ ‫Ž‪ bŞäÛa@(aìÜ‬‬‫‪č ‹Žß@bŞãg‬‬ ‫ﱠ‬ ‫ٗ‬ ‫ۡ‬
‫ﺇِﻧﱠﺎ ُﻣ ۡﺮ ِﺳﻠُﻮﺍْ ٱﻟﻨﱠﺎﻗَ ِﺔ ﻓِﺘﻨَﺔ ﻟ ُﻬﻢۡ ‪ ،‬ﻓَ ۡﭑﺭﺗَﻘ ِۡﺒ ُﻬﻢۡ‬
‫‪1‬ﻡ‪1‬‬
‫ﺎﺭﺗ َ ِﻘ ْﺒ ُﻬ ْﻢ‬ ‫ﺇِﻧﱠﺎ ُﻣ ْﺮ ِﺳﻠُﻮ ﺍﻟﻨﱠﺎﻗَ ِﺔ ﻓِﺘْﻨَﺔ ﻟَ ُﻬ ْﻢ ﻓَ ْ‬
‫ً‬ ‫‪10‬‬
‫ﻡ‪27 :54\37‬‬
‫‪@ @‹čjİ‬‬ ‫‪ –aflë‬‬ ‫ﻄﺒِ ۡﺮﺕ‪.1‬‬ ‫َﻭٱﺻۡ َ‬ ‫ﻄﺒِﺮْ‬ ‫ﺻ َ‬ ‫َﻭﺍ ْ‬
‫ۢ‬
‫ﺏ‬‫َﻭﻧَ ِﺒّ ۡﺌ ُﻬﻢۡ ﺃ َ ﱠﻥ ۡٱﻟ َﻤﺎ ٓ َء ﻗ ِۡﺴ َﻤﺔُ ﺑَ ۡﻴﻨَ ُﻬﻢۡ ‪ .‬ﻛُ ﱡﻞ ﺷ ِۡﺮ ٖ‬ ‫َﻭﻧَ ِﺒّﺌْ ُﻬ ْﻢ ﺃ َ ﱠﻥ ْﺍﻟ َﻤﺎ َء ﻗِ ْﺴ َﻤﺔ ٌ ﺑَ ْﻴﻨَ ُﻬ ْﻢ ﻛُ ﱡﻞ‬ ‫ﻡ‪28 :54\37‬‬
‫×‪@l‹č’@şÝ‬‬ ‫‪ @áŽèäfl îfli@òàfl čÓ@b¾a@Şæc@áŽè÷ğjãfl ëfl‬‬ ‫‪1‬‬ ‫‪11‬‬

‫‪@ @‹fl›nfl zşß‬‬ ‫ﻀ ‪ٞ‬ﺮﺕ‪.1‬‬ ‫ﱡﻣ ۡﺤﺘ َ َ‬ ‫ﻀ ٌﺮ‬‫ﺏ ُﻣﺤْ ﺘ َ َ‬ ‫ﺷ ِْﺮ ٍ‬

‫ﻁ ٰﻰ ]‪ ، [...‬ﻓَﻌَﻘَ َﺮ‬ ‫ﺻﺎﺣِ َﺒ ُﻬﻢۡ ‪ ،‬ﻓَﺘَﻌَﺎ َ‬ ‫ﻓَﻨَﺎﺩ َۡﻭﺍْ َ‬ ‫ﻁﻰ ﻓَﻌَﻘَ َﺮ‬ ‫ﺻﺎﺣِ َﺒ ُﻬ ْﻢ ﻓَﺘَﻌَﺎ َ‬ ‫ﻓَﻨَﺎﺩ َْﻭﺍ َ‬ ‫ﻡ‪29 :54\37‬‬
‫‹@ @‬
‫‪flÔ‬‬ ‫‪È‬‬‫‪flÏ‬‬‫‪ @ó bflÈnfl Ï‬‬ ‫‪ @áŽèjfl y‬‬‫‪č bfl–@(aëfl†bfläÏ‬‬ ‫‬ ‫ﺕ ‪1‬‬ ‫‪12‬‬
‫ﺕ‪1‬‬
‫]‪[...‬‬
‫ُ ‪1‬‬
‫‪@ @Š‬‬‫‪‰‬‬‫‪Ž ㎠ëfl @ïčiafl‰Ç‬‬ ‫‪fl @flæb×@flÑîØÏ‬‬ ‫‬ ‫ﻋﺬَﺍ ِﺑﻲ َﻭﻧُﺬ ِﺭ !‬ ‫َ‬ ‫َﺎﻥَ‬ ‫ﻛ‬ ‫ﻒ‬ ‫ﻓَﻜ َۡﻴ َ‬ ‫ﻋﺬَﺍ ِﺑﻲ َﻭﻧُﺬ ُ ِﺭ‬ ‫ْﻒ ﻛَﺎﻥَ َ‬ ‫ﻓَ َﻜﻴ َ‬
‫‪13‬‬
‫ﻡ‪30 :54\37‬‬
‫ﺻ ۡﻴ َﺤ ٗﺔ ٰ َﻭﺣِ ﺪَ ٗﺓ‪ ،‬ﻓَﻜَﺎﻧُﻮﺍْ‬ ‫ۡ ﺕ‪1‬‬ ‫ْ‬
‫‪@(aìŽãbØÏ‬‬‫‪ @ñfl‡y‬‬ ‫‪č ëfl @òflzîfl–@áèîÜÇ‬‬ ‫‪fl @bfläÜflŽŠc@bŞãg‬‬ ‫ﻋﻠﻴ ِﻬﻢۡ َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫ﺳﻠﻨَﺎ‬ ‫ﺇِﻧﱠﺎ ٓ ﺃَ ۡﺭ َ‬ ‫ﺻ ْﻴ َﺤﺔً َﻭﺍﺣِ ﺪَﺓ ً‬ ‫ﻋﻠ ْﻴ ِﻬ ْﻢ َ‬ ‫َ‬ ‫ﺳﻠﻨَﺎ َ‬ ‫ﺇِﻧﱠﺎ ﺃ َ ْﺭ َ‬ ‫ﻡ‪31 :54\37‬‬
‫‪14‬‬

‫‹@ @‬‫‪Ä‬‬
‫×‪č nfl z¾a@áîč“èfl‬‬ ‫‬ ‫ِﻴﻢ ٱﻟ ُﻤ ۡﺤﺘَﻈِ ِﺮ ‪.‬‬
‫‪1‬ﺕ‪2‬‬ ‫ۡ‬ ‫َﻛ َﻬﺸ ِ‬ ‫ْ‬
‫ِﻴﻢ ﺍﻟ ُﻤﺤْ ﺘَﻈِ ِﺮ‬ ‫ﻓَﻜَﺎﻧُﻮﺍ َﻛ َﻬﺸ ِ‬
‫‪@åčß@ÝflèÏ‬‬
‫‪ @‹×ğ‰ÜčÛ@flæa‹ÔÛa@bflã‹Şífl @‡ÔÛ ëfl‬‬ ‫]ﻭﻟَﻘَ ۡﺪ ﻳَﺴ ۡﱠﺮﻧَﺎ ۡٱﻟﻘُ ۡﺮ َءﺍ َﻥ ﻟِﻠﺬّ ِۡﻛ ِﺮ‪ .‬ﻓَ َﻬ ۡﻞ ﻣِ ﻦ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫َﻭﻟَﻘَﺪْ ﻳَﺴ ْﱠﺮﻧَﺎ ﺍﻟﻘ ْﺮﺁﻥَ ﻟِﻠ ِﺬﻛ ِﺮ ﻓَ َﻬ ْﻞ ﻣِ ْﻦ‬
‫ْ‬ ‫‪15‬‬
‫ﻡ‪32 :54\37‬‬
‫‡×‪@ @‹č‬‬ ‫‪Ş ßş‬‬ ‫ﱡﻣﺪﱠﻛ ِٖﺮ‪1‬؟[‬ ‫ُﻣﺪﱠﻛ ٍِﺮ‬
‫‪@ @Š‬‬
‫‪‰‬‬ ‫‪Ž äş Ûbči@čÂìÛ@ŽâìÓ@ofli‰‬‬ ‫× ‪Ş‬‬ ‫‬ ‫َﻛﺬﱠﺑَ ۡﺖﺕ‪ 1‬ﻗَ ۡﻮ ُﻡﻡ‪ 1‬ﻟُﻮ ۢ ِﻁ ﺑِﭑﻟﻨﱡﺬُ ِﺭ‪.‬‬ ‫ﺖ ﻗَ ْﻮ ُﻡ ﻟُﻮﻁٍ ﺑِﺎﻟﻨﱡﺬ ُ ِﺭ‬ ‫َﻛﺬﱠﺑَ ْ‬ ‫‪16‬‬
‫ﻡ‪33 :54\37‬‬
‫ﻻ َءﺍ َﻝ ﻟُ ٖ‬
‫ﻮﻁ‪.‬‬ ‫ﺎﺻﺒًﺎﻡ‪ِ ، 1‬ﺇ ﱠ ٓ‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢۡ َﺣ ِ‬ ‫ﺳ ۡﻠﻨَﺎ َ‬ ‫ﺇِﻧﱠﺎ ٓ ﺃَ ۡﺭ َ‬ ‫ﺎﺻﺒًﺎ ِﺇ ﱠﻻ ﺁ َ َﻝ ﻟُﻮﻁٍ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َﺣ ِ‬ ‫ﺳ ْﻠﻨَﺎ َ‬‫ﺇِﻧﱠﺎ ﺃ َ ْﺭ َ‬ ‫ﻡ‪34 :54\37‬‬
‫‪1‬‬ ‫ﺕ‬
‫–‪@ÂìÛ@flÞa@bKÛg@bĆj‬‬ ‫‪č bfly@áèîÜÇ‬‬ ‫‪fl @bfläÜflŽŠc@bŞãg‬‬ ‫‪17‬‬

‫ﺴ َﺤ ٖﺮ ‪.‬‬ ‫ﻧﱠﺠ ۡﱠﻴ ٰﻨَ ُﻬﻢ ﺑِ َ‬ ‫ﺴ َﺤ ٍﺮ‬ ‫ﻧَ ﱠﺠ ْﻴﻨَﺎ ُﻫ ْﻢ ِﺑ َ‬

‫‪@ @‹flz‬‬ ‫‪fl ič @áŽèäfl îŞvãŞ‬‬ ‫ﺕ‪2‬‬

‫‪ُ (1‬ﻣﺬﱠﻛ ٍِﺮ‪ُ ،‬ﻣﺬﺗَﻜ ٍِﺮ‪ُ ،‬ﻣﺬَ ّﻛ ٍِﺮ ﻡ‪ (1‬ﺗﺘﻜﺮﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻣﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﺗﺮﺗﻞ ﻓﻲ ﺟﻮﻗﺎﺕ ﺩﻳﻨﻴﺔ ﻛﻤﺎ ﺑﻔﻌﻞ ﺍﻟﺮﻫﺒﺎﻥ ﻓﻲ ﺻﻠﻮﺍﺗﻬﻢ‪.‬‬ ‫‪1‬‬

‫‪َ (1‬ﻭﻧُﺬُ ِﺭﻱ‪.‬‬ ‫‪2‬‬

‫ﺳ ْﻠﻨَﺎ« ﺕ‪ (2‬ﺻﺮﺻﺮ‪ :‬ﺷﺪﻳﺪ ﺍﻟﺒﺮﺩ ﺕ‪ (3‬ﺗﻨﺎﻗﺾ‪ :‬ﻫﻠﻚ‬ ‫َ‬ ‫ﺭْ‬‫َ‬ ‫ﺃ‬ ‫ﺎ‬‫ﱠ‬
‫ﻧ‬ ‫ﺇ‬
‫ِ‬ ‫»‬ ‫ﺍﻟﺠﻤﻊ‬ ‫ﺍﻟﻤﺘﻜﻠﻢ‬ ‫ﺇﻟﻰ‬ ‫«‬ ‫ﺭ‬‫ُ‬ ‫ﺬ‬‫ُ‬ ‫ﻧ‬
‫َ ِ َ ِ‬‫ﻭ‬ ‫ﻲ‬ ‫ﺑ‬ ‫ﺍ‬‫َ‬ ‫ﺬ‬ ‫ﻋ‬ ‫»‬ ‫ﺍﻟﻤﻔﺮﺩ‬ ‫ﺍﻟﻤﺘﻜﻠﻢ‬ ‫ﻣﻦ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ‬ ‫ﻭﺍﻵﻳﺔ‬ ‫ﺍﻵﻳﺔ‬ ‫ﻫﺬﻩ‬ ‫ﻓﻲ‬ ‫ﺍﻟﺘﻔﺎﺕ‬ ‫ﺧﻄﺄ‪:‬‬ ‫(‬ ‫‪1‬‬ ‫ﺕ‬ ‫♦‬ ‫ﺲ‬ ‫ٍ‬ ‫َﺤِ‬ ‫ﻧ‬ ‫‪َ (1‬ﻳ ْﻮ ٍﻡ ‪(2‬‬ ‫‪3‬‬

‫ﻋﺎﺩ ﻓﻲ ﺍﻵﻳﺔ ‪ 19 :54\37‬ﺑﺮﻳﺢ ﺻﺮﺻﺮ ﻓﻲ ﻳﻮﻡ ﻧﺤﺲ ﻣﺴﺘﻤﺮ‪ ،‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪ 16 :41\61‬ﻓﻲ ﺃﻳﺎﻡ ﻧﺤﺴﺎﺕ‪ ،‬ﻭﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 7-6 :69\78‬ﻓﻲ ﺳﺒﻊ ﻟﻴﺎﻝ ﻭﺛﻤﺎﻧﻴﺔ ﺃﻳﺎﻡ‪.‬‬
‫ﺎﺱ ]ﻣﻦ ﺍﻣﺎﻛﻨﻬﻢ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪ (http://goo.gl/uzVqL9‬ﺕ‪ (2‬ﺃَ ْﻋ َﺠﺎﺯ ﺍﻟﻨﺨﻞ‪ :‬ﺍﺻﻮﻟﻬﺎ‪ .‬ﻣﻨﻘﻌﺮ‪ :‬ﻣﻨﻘﻠﻊ ﻣﻦ ﺍﻟﻘﻌﺮ‪ ،‬ﺃﻱ‬ ‫‪ (1‬ﺃ َ ْﻋﺠ ُُﺰ ‪ُ (2‬ﻣ ْﻨﻘَﻌ ٌِﺮ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺗ َ ْﻨ ِﺰﻉُ ﺍﻟ ﱠﻨ َ‬ ‫‪4‬‬

‫ﺍﻷﺳﻔﻞ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓﺘﺮﻛﻬﻢ ﻛﺄﻋﺠﺎﺯ ﻧﺨﻞ ﻣﻨﻘﻌﺮ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ .(338‬ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻤﺆﻧﺚ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 7 :69\78‬ﻛﺄَﻧﱠ ُﻬ ْﻢ ﺃَ ْﻋ َﺠ ُ‬
‫ﺎﺯ ﻧَ ْﺨ ٍﻞ ﺧَﺎ ِﻭﻳَ ٍﺔ«‪.‬‬
‫‪َ (1‬ﻭﻧُﺬُ ِﺭﻱ‪.‬‬ ‫‪5‬‬

‫ﻋﺬَﺍﺑِﻲ َﻭﻧُﺬُ ِﺭ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ »ﻳَﺴﱠﺮْ ﻧَﺎ«‪.‬‬ ‫‪ُ (1‬ﻣﺬﱠﻛ ٍِﺮ‪ُ ،‬ﻣﺬﺗَﻜ ٍِﺮ‪ُ ،‬ﻣﺬَ ّﻛ ٍِﺮ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ » َ‬ ‫‪6‬‬

‫ﺴ ُﻌﺮ ﻭﺍﻟﺴﱡﻌﺮ‪ :‬ﺍﻟﺠﻨﻮﻥ‪.‬‬ ‫ﺳﻌُﺮ‪ :‬ﺷﺪﺓ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﺎﺭ ﺃﻭ ﺍﻟﺠﻨﻮﻥ‪ ،‬ﻭﺍﻟ ﱡ‬ ‫‪ (1‬ﺃ َ َﺑﺸ ٌَﺮ ﻣِ ﻨﱠﺎ َﻭﺍﺣِ ﺪٌ‪ ،‬ﺃَ َﺑﺸ ٌَﺮ ﻣِ ﻨﱠﺎ َﻭﺍﺣِ ﺪًﺍ ♦ ﺕ‪ُ (1‬‬ ‫‪7‬‬

‫‪َ (1‬ﻛﺬﱠﺍﺏٌ ﺃَﺷ ٌُﺮ‪َ ،‬ﻛﺬﱠﺍﺏٌ ﺃَﺷ ﱡَﺮ‪ ،‬ﺍﻟ َﻜﺬﱠﺍﺏُ ﺃَﻷﺷ ﱡَﺮ ♦ ﺕ‪ (1‬ﺃَﺷ ٌِﺮ‪ :‬ﺑﻄﺮ ﻣﺴﺘﻜﺒﺮ‪ .‬ﻳﺪ ّﻝ ﺍﻟﻔﻌﻞ »ﺃﺷﺮ« ﻋﻠﻰ ﺍﻟﺤﺪﺓ ﻭﺍﻟﻌﻨﺎﺩ ﻭﺍﻹﻣﻌﺎﻥ ﻓﻲ ﺍﻟﺒﺎﻁﻞ ﻭﺍﻟﺘﻌﺼﺐ ﻟﻪ‪.‬‬ ‫‪8‬‬

‫ﺳﺘ َ ْﻌﻠَ ُﻤﻮﻥَ ‪ْ (2‬ﺍﻷَﺷ ﱡَﺮ‪ْ ،‬ﺍﻷَﺷ َُﺮ‪ْ ،‬ﺍﻷَﺷ ُُﺮ‪ْ ،‬ﺍﻷُﺷ ُُﺮ ♦ ﺕ‪ (1‬ﺃﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ﺍﻟﺴﺎﺑﻖ ﺑﺨﺼﻮﺹ ﻣﻌﻨﻰ ﺍﺷﺮ‪.‬‬ ‫‪َ (1‬‬ ‫‪9‬‬

‫ﻄﺒِﺮ‪ :‬ﺯﺩ ﻓﻲ ﺻﺒﺮﻙ ♦ ﻡ‪ (1‬ﺑﺨﺼﻮﺹ ﻧﺎﻗﺔ ﺻﺎﻟﺢ ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.13 :91\26‬‬ ‫ﺻ َ‬ ‫‪ (1‬ﺍﻟﻨﱠﺎﻗَﺔَ ♦ ﺕ‪َ (1‬ﻭﺍ ْ‬ ‫‪10‬‬

‫ﻀ ٌﺮ‪ :‬ﻳﺤﻀﺮﻩ ﺻﺎﺣﺒﻪ ﻓﻲ ﻧﻮﺑﺘﻪ‪.‬‬ ‫‪ (1‬ﻗَ ْﺴ َﻤﺔٌ ♦ ﺕ‪ُ (6‬ﻛ ﱡﻞ ِﺷﺮْ ٍ‬

‫ﺏ ُﻣ ْﺤﺘ َ َ‬ ‫‪11‬‬

‫ﻁﻰ ]ﺍﻟﺴﻴﻒ[ ﻓَﻌَﻘ ََﺮ ]ﺑﻪ ﺍﻟﻨﺎﻗﺔ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/muWCo0‬‬ ‫ﺻﺎﺣِ ﺒَ ُﻬ ْﻢ ﻓَﺘَﻌَﺎ َ‬‫ﻁﻰ‪ :‬ﺗﻨﺎﻭﻝ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﻨَﺎﺩ َْﻭﺍ َ‬ ‫ﺕ‪ (1‬ﺗَﻌَﺎ َ‬ ‫‪12‬‬

‫‪َ (1‬ﻭﻧُﺬُ ِﺭﻱ‪.‬‬ ‫‪13‬‬

‫ﺳ ْﻠﻨَﺎ« ﺕ‪ (2‬ﺍﻟ َﻬﺸِﻴﻢ‪ :‬ﺍﻟﺸﺠﺮ ﺍﻟﻴﺎﺑﺲ؛ ْﺍﻟ ُﻤ ْﺤﺘَﻈِ ﺮ‪ :‬ﺻﺎﻧﻊ‬ ‫ﻈ ِﺮ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ » َﻋﺬَﺍﺑِﻲ َﻭﻧُﺬُ ِﺭ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ »ﺃَﺭْ َ‬ ‫‪ْ (1‬ﺍﻟ ُﻤ ْﺤﺘ َ َ‬ ‫‪14‬‬

‫ﺍﻟﺤﻈﻴﺮﺓ‪.‬‬
‫‪ُ (1‬ﻣﺬﱠﻛ ٍِﺮ‪ُ ،‬ﻣﺬﺗَﻜ ٍِﺮ‪ُ ،‬ﻣﺬَ ّﻛ ٍِﺮ‪.‬‬ ‫‪15‬‬

‫ﺕ‪ (1‬ﺟﺎء ﺍﻟﻔﻌﻞ ﻛﺬﺑﺖ ﺑﺼﻴﻐﺔ ﺍﻟﻤﺆﻧﺚ ﻣﻊ ﻗﻮﻡ ﻓﻲ ﺛﻤﺎﻧﻲ ﺁﻳﺎﺕ‪ ،‬ﺑﻴﻨﻤﺎ ﺟﺎء ﺍﻟﻔﻌﻞ ﻛﺬﺏ ﺑﺼﻴﻐﺔ ﺍﻟﻤﺬﻛﺮ ﻣﻊ ﺃﺻﺤﺎﺏ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 176 :26\47‬ﻭ‪ .80 :15\54‬ﻭﻗﺪ ﺗﻢ ﺗﺒﺮﻳﺮ ﻫﺬﺍ ﺍﻟﺨﻄﺄ‬ ‫‪16‬‬

‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺗﺄﻧﻴﺚ ﺍﻟﺠﻤﺎﻋﺔ )ﺍﻟﻨﺤﺎﺱ ‪ ♦ (http://goo.gl/OSZ2Xb‬ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.53 :53\23‬‬
‫ﺕ‪ (1‬ﺣﺎﺻﺐ‪ :‬ﺭﻳﺢ ﻣﻬﻠﻜﺔ ﺑﻤﺎ ﺗﺤﻤﻠﻪ ﻣﻦ ﺣﺼﻰ ﺃﻭ ﻏﻴﺮﻩ ♦ ﺕ‪ (1‬ﺳﺤﺮ‪ :‬ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﻗﺒﻴﻞ ﺍﻟﻔﺠﺮ ♦ ﻡ‪ (1‬ﻓﻲ ﺁﻳﺎﺕ ﺃﺧﺮﻯ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻥ ﷲ ﺃﻧﺰﻝ ﻋﻠﻴﻬﻢ ﻣﻄﺮﺍ )‪(84 :7\39‬؛ ﻣﻄﺮ‬ ‫‪17‬‬

‫ﺍﻟﺮﺏﱡ ﻋﻠﻰ‬ ‫ﻄ َﺮ ﱠ‬ ‫ﺍﻟﺴﻮء )‪(40 :25\42‬؛ ﺣﺠﺎﺭﺓ ﻣﻦ ﺳﺠﻴﻞ ﻣﻨﻀﻮﺩ )‪(82 :11\52‬؛ ﺣﺠﺎﺭﺓ ﻣﻦ ﺳﺠﻴﻞ )‪(74 :15\54‬؛ ﺭﺟﺰﺍ ﻣﻦ ﺍﻟﺴﻤﺎء )‪ .(34 :29\85‬ﻭﻳﻘﻮﻝ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ‪» :‬ﻭﺃَﻣ َ‬
‫ﺳ ﱠﻜﺎ ِﻥ ﺍﻟ ُﻤﺪُ ِﻥ ﻭﻧَﺒﺎﺕَ ﺍﻷ َﺭﺽ« )ﺗﻜﻮﻳﻦ ‪ .(25-24 :19‬ﻭﻧﻘﺮﺃ ﻓﻲ ﺭﺳﺎﻟﺔ ﺑﻄﺮﺱ ﺍﻟﺜﺎﻧﻴﺔ‪َ » :‬ﺟﻌَ َﻞ َﻣﺪﻳﻨَﺘَﻲ‬ ‫ﺴ ْﻬ ِﻞ ﻭ َﺟﻤﻴ َﻊ ُ‬ ‫ﺐ ﺗِﻠﻚَ ﺍﻟ ُﻤﺪُﻥَ ﻭ ُﻛ ﱠﻞ ﺍﻟ ﱠ‬ ‫ﺴ َﻤﻮﺍﺕ‪ ،‬ﻭﻗﻠَ َ‬
‫ﻭﻧﺎﺭﺍ ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫ً‬ ‫ﺪﻭﻡ ﻭ َﻋﻤﻮﺭﺓ َ ِﻛﺒْﺮﻳﺘًﺎ‬ ‫ﺳ َ‬ ‫َ‬
‫ﺳ َﻌﺖ‬‫ﻤﻮﺭﺓ ُ ﻭﺍﻟ ُﻤﺪُﻥُ ﺍﻟ ُﻤﺠﺎ ِﻭ َﺭﺓ ﻓَ ُﺤﺸَﺖ ﻣِﺜْ َﻞ ﺫﻟِﻚَ ﺍﻟﻔُﺤْ ﺶ ﻭ َ‬ ‫َ‬ ‫ﻋ‬
‫َ‬ ‫ﻭ‬ ‫ﻡ‬
‫ُ‬ ‫ﺪﻭ‬‫ﺳ‬‫َ‬ ‫ﻟ‬
‫ِﻚَ‬ ‫َﺬ‬
‫ﻛ‬ ‫ﻭ‬ ‫»‬ ‫ﻳﻬﻮﺫﺍ‪:‬‬ ‫ﺭﺳﺎﻟﺔ‬ ‫ﻭﻓﻲ‬ ‫(‬ ‫‪6‬‬ ‫‪:‬‬ ‫‪2‬‬‫)‬ ‫«‬ ‫ﺎﺭ‬ ‫ﱠ‬ ‫ﻔ‬ ‫ُ‬
‫ﻜ‬ ‫ﺍﻟ‬ ‫ﻦَ‬ ‫ﻣ‬
‫ِ‬ ‫َﻫﻤﺎ‬ ‫ﺪ‬‫ﻌ‬ ‫ﺑ‬
‫َ‬ ‫ﺄﺗﻲ‬ ‫ﻳ‬
‫َ‬ ‫ﻦ‬ ‫ﺪﻭﻡ ﻭ َﻋﻤﻮﺭﺓَ َﺭﻣﺎﺩًﺍ ﻓ َﺤﻜ ََﻢ ﻋﻠَﻴﻬﻤﺎ ﺑﺎﻟﺨَﺮﺍﺏ ِﻋﺒ َ َ‬
‫ﻤ‬ ‫ﻟ‬
‫ِ‬ ‫ً‬ ‫ﺓ‬‫ْﺮ‬ ‫ﺳ َ‬ ‫َ‬
‫ِﻘﺎﺏ ﺍﻟﻨﱠﺎ ِﺭ ﺍﻷَﺑ ِﺪﻳﱠﺔ« )‪.(7 :1‬‬ ‫َﻴﺮﻫﺎ ﻭﻟَ ِﻘﻴَﺖ ﻋ َ‬ ‫ﻁﺒﻴﻌ ٍﺔ ُﻣﺨﺘَﻠِﻔﺔ‪ ،‬ﻓ ُﺠ ِﻌﻠَﺖ ﻋ َ‬
‫ِﺒﺮﺓ ً ِﻟﻐ ِ‬ ‫ﺕ ﻣِ ﻦ َ‬ ‫ﺇﻟﻰ ﻛﺎﺋِﻨﺎ ٍ‬
‫‪109‬‬
 ‫‪@åflß@ðvflã@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‡‪ @bflã‬‬ ‫‪č äčÇ@åğß@òflàÈğã‬‬ ‫]‪[...‬ﺕ‪ 1‬ﻧِّﻌۡ َﻤ ٗﺔ ّﻣ ِۡﻦ ﻋِﻨ ِﺪﻧَﺎ‪َ .‬ﻛ ٰﺬَﻟِﻚَ ﻧ َۡﺠ ِﺰﻱ َﻣﻦ‬ ‫َﺠْﺰﻱ َﻣ ْﻦ‬‫ﻣِﻦ ِﻋ ْﻨ ِﺪﻧَﺎ َﻛﺬَﻟِﻚَ ﻧ ِ‬ ‫ﻧِ ْﻌ َﻤﺔً ْ‬ ‫‪1‬‬
‫ﻡ‪35 :54\37‬‬
‫‹@ @‬‫‪flØ‬‬‫’ ‬ ‫‪fl‬‬ ‫ﺷﻜ ََﺮ‪.‬‬ ‫َ‬ ‫ﺷﻜ ََﺮ‬ ‫َ‬
‫‪@(aëflŠbflànfl Ï‬‬
‫“ ‪ @bflänfl‬‬
‫‪fl İfli@áŽçŠ‬‬ ‫‪fl‰‬‬ ‫‪fl ãc@‡ÔÛ ëfl‬‬ ‫ﺎﺭ ۡﻭﺍْ ﺑِﭑﻟﻨﱡﺬ ُ ِﺭﺕ‪.1‬‬
‫َ َ‬‫ﻤ‬‫َ‬ ‫ﺘ‬‫َ‬ ‫ﻓ‬ ‫‪،‬‬‫َﺎ‬ ‫ﻨ‬‫َ‬ ‫ﺘ‬‫ﺸ‬‫َ‬ ‫ۡ‬
‫ﻄ‬ ‫ﺑ‬ ‫ُﻢ‬
‫َ َ‬‫ﻫ‬ ‫ﺭ‬ ‫َ‬ ‫ﺬ‬‫ﻧ‬‫َ‬ ‫ﺃ‬ ‫ۡ‬
‫ﺪ‬ ‫َ‬ ‫ﻘ‬‫َ‬ ‫ﻟ‬ ‫َﻭ‬ ‫ﺎﺭ ْﻭﺍ ﺑِﺎﻟﻨﱡﺬُ ِﺭ‬
‫َ َ‬‫ﻤ‬‫َ‬ ‫ﺘ‬‫َ‬ ‫ﻓ‬ ‫َﺎ‬ ‫ﻨ‬‫َ‬ ‫ﺘ‬ ‫ﺸ‬
‫َ‬ ‫ْ‬
‫ﻄ‬ ‫ﺑ‬ ‫ﻢ‬‫ﻫ‬‫ُ‬
‫َ ْ َ‬ ‫ﺭ‬ ‫َ‬ ‫ﺬ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ْ‬ ‫ﺪ‬ ‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﻟ‬ ‫َﻭ‬ ‫‪2‬‬
‫ﻡ‪36 :54\37‬‬
‫‪@ @Š‬‬ ‫‪‰‬‬‫‪Ž äş Ûbči‬‬
‫ﻄ َﻤ ۡﺴﻨَﺎ ٓ‬ ‫ﺿ ۡﻴ ِﻔِۦﻪﺕ‪ ،2‬ﻓَ َ‬ ‫ﻋﻦ َ‬ ‫َﻭﻟَﻘَ ۡﺪ ٰ َﺭ َﻭﺩ ُﻭﻩُ َ‬ ‫ﻄ َﻤ ْﺴﻨَﺎ‬ ‫ﺿ ْﻴ ِﻔ ِﻪ ﻓَ َ‬ ‫ﻋ ْﻦ َ‬ ‫َﻭﻟَﻘَﺪْ َﺭ َﺍﻭﺩ ُﻭﻩ ُ َ‬ ‫ﻡ‪37 :54\37‬‬
‫‪@bfläflàİ‬‬ ‫‪ Ï‬‬ ‫‪ @éčÐîflš@åflÇ@Žê뎆ëfl Š‬‬ ‫‪fl @‡ÔÛ ëfl‬‬ ‫‪1‬‬ ‫ﺕ‪1‬‬ ‫‪3‬‬

‫ﺃ َ ۡﻋﻴُﻨَ ُﻬﻢۡ ‪ .‬ﻓَﺬُﻭﻗُﻮﺍ َ‬

‫ْ‬ ‫ﺃ َ ْﻋﻴُﻨَ ُﻬ ْﻢ ﻓَﺬُﻭﻗُﻮﺍ َ‬
‫ُ ‪2‬ﻡ‪1‬ﺕ‪3‬‬ ‫ﻋﺬَﺍﺑِﻲ َﻭﻧُﺬ ِﺭُ‬
‫‪@ @Š‬‬ ‫‪‰‬‬‫‪Ž ㎠ëfl @ïčiafl‰Ç‬‬ ‫‪fl @(aìÓ뎉Ï‬‬ ‫‪ @áŽèäfl îŽ Çc‬‬ ‫‪.‬‬ ‫ﻋﺬﺍﺑِﻲ َﻭﻧُﺬ ِﺭ‬ ‫َ‬
‫ﺍﺏ ﱡﻣ ۡﺴﺘَﻘ ‪ِّ ٞ‬ﺮ ‪.‬‬ ‫ﻋﺬ َ ‪ٞ‬‬ ‫ﺻﺒﱠ َﺤ ُﻬﻢ ﺑ ُۡﻜ َﺮﺓ ً َ‬ ‫َﻭﻟَﻘَ ۡﺪ َ‬ ‫ﺴﺘَﻘ ﱞِﺮ‬ ‫ﻋﺬَﺍﺏٌ ُﻣ ْ‬ ‫ﺻﺒﱠ َﺤ ُﻬ ْﻢ ﺑُ ْﻜ َﺮﺓ ً َ‬ ‫َﻭﻟَﻘَﺪْ َ‬ ‫ﻡ‪38 :54\37‬‬
‫‹@ @‬‫‪ČÔ‬‬ ‫‪č nfl şß@lafl‰Ç‬‬ ‫‹‪fl @zñ‬‬
‫‪fl ØŽi@áŽèz‬‬ ‫– ‪fl jŞ‬‬‫‪fl @‡ÔÛ ëfl‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪4‬‬

‫‪@ @Š‬‬‫‪‰‬‬ ‫‪Ž ㎠ëfl @ïčiafl‰Ç‬‬ ‫‪fl @(aìÓ뎉Ï‬‬ ‫‬ ‫ﻋﺬَﺍﺑِﻲ َﻭﻧُﺬ ُ ِﺭ‪.1‬‬ ‫ﻓَﺬُﻭﻗُﻮﺍْ َ‬ ‫ﻋﺬَﺍﺑِﻲ َﻭﻧُﺬُ ِﺭ‬ ‫ﻓَﺬُﻭﻗُﻮﺍ َ‬ ‫‪5‬‬
‫ﻡ‪39 :54\37‬‬
‫‪@åčß@ÝflèÏ‬‬ ‫‪ @‹×ğ‰ÜčÛ@flæa‹ÔÛa@bflã‹Şífl @‡ÔÛ ëfl‬‬ ‫]ﻭﻟَﻘَ ۡﺪ ﻳَﺴ ۡﱠﺮﻧَﺎﺕ‪ۡ 1‬ٱﻟﻘُ ۡﺮ َءﺍﻥَ ﻟِﻠﺬّ ِۡﻛ ِﺮ‪ .‬ﻓَ َﻬ ۡﻞ ﻣِ ﻦ‬ ‫َ‬ ‫َﻭﻟَﻘَﺪْ ﻳَﺴ ْﱠﺮﻧَﺎ ْﺍﻟﻘُ ْﺮﺁَﻥَ ﻟِﻠ ِﺬّ ْﻛ ِﺮ ﻓَ َﻬ ْﻞ ﻣِ ْﻦ‬ ‫‪6‬‬
‫ﻡ‪40 :54\37‬‬
‫‡×‪@ @‹č‬‬ ‫‪Ş ßş‬‬ ‫ﱡﻣﺪﱠﻛ ِٖﺮ‪1‬؟[‬ ‫ُﻣﺪﱠﻛ ٍِﺮ‬
‫‪@ @Š‬‬‫‪Ž‰‬‬ ‫‪Ž äş Ûa@flæìflÇ‹čÏ@flÞa@bflu@‡ÔÛ ëfl‬‬ ‫ﻋ ۡﻮ َﻥ ٱﻟﻨﱡﺬ ُ ُﺭ‪.‬‬ ‫َﻭﻟَﻘَ ۡﺪ َﺟﺎ ٓ َء َءﺍ َﻝ ﻓ ِۡﺮ َ‬ ‫ﻋ ْﻮﻥَ ﺍﻟﻨﱡﺬ ُ ُﺭ‬ ‫َ‬ ‫ِﺮ‬‫ْ‬ ‫ﻓ‬ ‫ﻝ‬ ‫َ‬ ‫َ‬ ‫ﺁ‬ ‫َﻭﻟَﻘَﺪْ َ َ‬
‫ء‬ ‫ﺎ‬‫ﺟ‬ ‫ﻡ‪41 :54\37‬‬
‫‪@fl‰‚c@áŽèãfl ‰fl‚dÏ‬‬ ‫× ‪ @bflèÜn‬‬
‫‪ @bflänč ífl bič @(aìŽi‰‬‬
‫× ‪Ş‬‬ ‫‬ ‫ﻋ ِﺰ ٖﻳﺰ‪،‬‬ ‫َ‬ ‫َ‬ ‫ﺬ‬ ‫ﺧ‬‫ۡ‬ ‫َ‬ ‫ﺃ‬ ‫‪،‬‬ ‫ﻢۡ‬ ‫ﻬ‬
‫ُ‬ ‫ﻧ‬
‫َ‬ ‫ٰ‬ ‫ۡ‬
‫َﺬ‬ ‫ﺧ‬ ‫َ‬ ‫ﺄ‬ ‫َ‬ ‫ﻓ‬ ‫َﻛﺬﱠﺑُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎ ﻛُ ِﻠّ َﻬﺎ‪،‬‬ ‫َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ ﻛُ ِﻠّ َﻬﺎ ﻓَﺄ َ َﺧﺬْﻧَﺎ ُﻫ ْﻢ ﺃ َ ْﺧﺬ َ‬ ‫ﻡ‪42 :54\37‬‬
‫‪@ @Š‬‬
‫‡_‬ ‫‪č nfl Ôşß@íÇ‬‬ ‫‪fl‬‬ ‫ﱡﻣ ۡﻘﺘَﺪ ٍِﺭ‪.‬‬ ‫ﻳﺰ ُﻣ ْﻘﺘَﺪ ٍِﺭ‬ ‫ﻋ ِﺰ ٍ‬ ‫َ‬
‫‪@áØÛ @âc@áØ÷č Û ëž c@åğß@fl‚@á׊‬‬ ‫×‪Ž bKÐ‬‬
‫‪ c‬‬ ‫‪1‬ﺕ‪1‬‬
‫ﺎﺭ ُﻛﻢۡ ﺧ َۡﻴ ‪ٞ‬ﺮ ّﻣ ِۡﻦ ﺃ ُ ْﻭ ٰ ٓﻟَﺌِ ُﻜﻢۡ ؟ ﺃَﻡۡ ﻟَ ُﻜﻢ ﺑَ َﺮﺍٓ َءﺓ‪ٞ‬‬ ‫ﺃ َ ُﻛﻔﱠ ُ‬ ‫ﻣِﻦ ﺃُﻭﻟَﺌِ ُﻜ ْﻢ ﺃ َ ْﻡ ﻟَ ُﻜ ْﻢ ﺑَ َﺮﺍ َءﺓ ٌ‬ ‫ﺎﺭ ُﻛ ْﻢ َﺧﻴ ٌْﺮ ْ‬ ‫ﺃ َ ُﻛﻔﱠ ُ‬ ‫‪7‬‬
‫ﻡ‪43 :54\37‬‬
‫‹@ @‬
‫ ‪ iŽ‬‬
‫‪ş Ûa@ïčÏ@ñafl‹ifl‬‬ ‫ﺕ‪2‬‬
‫ﱡ‬
‫ﻓِﻲ ٱﻟﺰﺑ ُِﺮ ؟‬ ‫ﺍﻟﺰﺑ ُِﺮ‬ ‫ﻓِﻲ ﱡ‬
‫َﺼ ‪ٞ‬ﺮ«؟‬ ‫ﻴﻊ ﱡﻣﻨﺘ ِ‬ ‫ﺃَﻡۡ ﻳَﻘُﻮﻟُﻮﻥَ ‪» :‬ﻧ َۡﺤﻦُ َﺟﻤِ ‪ٞ‬‬ ‫َﺼ ٌﺮ‬ ‫ﺃ َ ْﻡ ﻳَﻘُﻮﻟﻮﻥَ ﻧَﺤْ ُﻦ َﺟﻤِ ﻴ ٌﻊ ُﻣ ْﻨﺘ ِ‬ ‫ُ‬ ‫ﻫـ‪44 :54\37‬‬
‫‪@ @‹č—nfl äşß@Éîčàu‬‬ ‫‪fl @Žåzflã@flæìÛìÔífl @âc‬‬ ‫‪1‬‬ ‫‪8‬‬

‫‹@ @‬
‫‡ ‪fl iŽ‬‬‫‪ş Ûa@flæìsÛìflíŽ ëfl @ŽÉà§a@Žâ‬‬ ‫Ž‪fl èŽî‬‬‫‪fl‬‬ ‫‪.‬‬ ‫‪3‬ﺱ‪1‬ﺕ‪1‬‬
‫ﺳﻴُﻬۡ ﺰَ ُﻡ ۡٱﻟ َﺠ ۡﻤ ُﻊ َﻭﻳ َُﻮﻟﻮﻥَ ٱﻟﺪﱡﺑ َُﺮ‬
‫‪2‬‬ ‫ﱡ‬ ‫‪1‬‬
‫َ‬ ‫ﺳﻴُ ْﻬﺰَ ُﻡ ْﺍﻟ َﺠ ْﻤ ُﻊ َﻭﻳ َُﻮﻟﱡﻮﻥَ ﺍﻟﺪﱡﺑ َُﺮ‬ ‫َ‬
‫‪9‬‬
‫ﻫـ‪45 :54\37‬‬
‫‹@ @‬
‫‪ş ßfl c ëfl @óflç†c@òÇ‬‬ ‫‡‪fl bޏÛaflë@áŽç‬‬ ‫‪Ž Ç‬‬ ‫‪č ìflß@òÇ‬‬ ‫‪fl bޏÛa@Ýifl‬‬ ‫ﻋﺔ ُ‬ ‫ﻋﺔ ُ َﻣ ۡﻮ ِﻋﺪ ُ ُﻫﻢۡ ‪َ .‬ﻭٱﻟﺴﱠﺎ َ‬ ‫]‪ [---‬ﺑَ ِﻞ ٱﻟﺴﱠﺎ َ‬ ‫ﻋﺔ ﺃﺩْﻫَﻰ‬ ‫َ‬ ‫ُ‬ ‫ﻋﺔ ُ َﻣ ْﻮ ِﻋﺪ ُ ُﻫ ْﻢ َﻭﺍﻟﺴﱠﺎ َ‬ ‫ﺑَ ِﻞ ﺍﻟﺴﱠﺎ َ‬
‫‪10‬‬
‫ﻫـ‪46 :54\37‬‬
‫ﺃ َ ۡﺩﻫ َٰﻰﺕ‪َ 1‬ﻭﺃ َ َﻣ ﱡﺮ‪.‬‬ ‫َﻭﺃ َ َﻣ ﱡﺮ‬
‫Ž‪@ @‹ŽÈ‬‬ ‫‪Ž ëfl @ÝÜš‬‬
‫‹ ‪fl @ïčÏ@flµßč‬‬ ‫‪ v¾a@Şæg‬‬ ‫‪.‬‬ ‫ﺱ‪1‬ﺕ‪1‬‬
‫ﺳﻌُ ٖﺮ‬ ‫ﺿﻠَ ٖﻞ َﻭ ُ‬ ‫ٰ‬ ‫ِﺇ ﱠﻥ ۡٱﻟ ُﻤ ۡﺠ ِﺮﻣِ ﻴﻦَ ﻓِﻲ َ‬ ‫ﺳﻌُ ٍﺮ‬ ‫ﺿ َﻼ ٍﻝ َﻭ ُ‬ ‫ِﺇ ﱠﻥ ْﺍﻟ ُﻤﺠْ ِﺮﻣِ ﻴﻦَ ﻓِﻲ َ‬
‫‪11‬‬
‫ﻡ‪47 :54\37‬‬
‫‪@áèçč ìŽuëŽ @óÜÇ‬‬
‫‪fl @ŠbŞäÛa@ïčÏ@flæìŽjz‬‬ ‫‪fl Ží@flâìflí‬‬ ‫ﻋﻠَ ٰﻰ ُﻭ ُﺟﻮ ِﻫ ِﻬﻢۡ ‪:‬‬
‫ﻡ‪1‬‬
‫ﺎﺭ َ‬ ‫ﻳَ ۡﻮ َﻡ ﻳ ُۡﺴ َﺤﺒُﻮﻥَ ﻓِﻲ ٱﻟﻨﱠ ِ‬
‫‪1‬‬
‫ﻋﻠَﻰ ُﻭ ُﺟﻮ ِﻫ ِﻬ ْﻢ‬ ‫ﺎﺭ َ‬ ‫ﺴ َﺤﺒُﻮﻥَ ﻓِﻲ ﺍﻟﻨﱠ ِ‬ ‫ﻳَ ْﻮ َﻡ ﻳُ ْ‬ ‫‪12‬‬
‫ﻡ‪48 :54\37‬‬
‫‹@ @‬ ‫‪flÔ‬‬‫Ž‬ ‫ˆ‪fl @Ş÷ßfl @(aìÓëŽ‬‬ ‫ﺳﻘَ َﺮ «‪.‬‬ ‫ﺕ‪1‬‬
‫ﺲ َ‬ ‫»ﺫُﻭﻗُﻮﺍْ َﻣ ﱠ‬ ‫ﺳﻘَ َﺮ‬‫ﺫُﻭﻗُﻮﺍ َ ﱠ َ‬
‫ﺲ‬ ‫ﻣ‬
‫‪@ @Šfl‡Ô‬‬ ‫‚‪ ič @Žéäfl ÔÜ‬‬
‫×‪fl @ïfl’@ŞÝ‬‬ ‫‪ @bŞãg‬‬ ‫]‪ [---‬ﺇِﻧﱠﺎ ﻛُ ﱠﻞ‪ 1‬ﺷ َۡﻲءٍ َﺧﻠَ ۡﻘ ٰﻨَﻪ ُ ﺑِﻘَﺪ َٖﺭ‪.2‬‬ ‫ﻲءٍ َﺧﻠَ ْﻘﻨَﺎﻩ ُ ﺑِﻘَﺪ ٍَﺭ‬ ‫ﺷ ْ‬ ‫ﺇِﻧﱠﺎ ُﻛ ﱠﻞ َ‬ ‫‪13‬‬
‫ﻡ‪49 :54\37‬‬
‫َ‬ ‫ْ‬
‫َﻭ َﻣﺎ ﺃ َ ْﻣ ُﺮﻧَﺎ ﺇِﻻ َﻭﺍﺣِ ﺪَﺓ ﻛﻠ ْﻤﺢٍ ﺑِﺎﻟﺒَ َ‬
‫َﻭ َﻣﺎ ٓ ﺃ ۡﻣ ُﺮﻡﻧَ‪1‬ﺎ ٓﺕﺇِ‪2‬ﱠﻻ ]‪َ ٰ [...‬ﻭﺣِ ﺪَ ‪ٞ‬ﺓ ‪َ ،‬ﻛﻠَ ۡﻤ ۢﺢِ‬ ‫ﺼ ِﺮ‬ ‫َ‬ ‫َ‬ ‫ٌ‬ ‫ﱠ‬ ‫ﻡ‪50 :54\37‬‬
‫‪1‬‬ ‫ﺕ‪1‬‬
‫‹@ @‬
‫—‬‫×‪fl jfl Ûbči@|àÜ‬‬ ‫‪ @ñfl‡y‬‬ ‫‹‪č ëfl @bKÛg@bflã‬‬
‫‪Ž ßc@bflßëfl‬‬ ‫‪14‬‬

‫ﺼ ِﺮ ‪.‬‬ ‫ﺑِ ۡﭑﻟﺒَ َ‬

‫‪@åčß@ÝflèÏ‬‬
‫‪ @áØÇ‬‬ ‫‪fl bflî’c@bfläØÜçc@‡ÔÛ ëfl‬‬ ‫ۡ‬
‫ﻋﻜﻢۡ ‪ .‬ﻓَ َﻬﻞ ﻣِﻦ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬
‫]‪َ [---‬ﻭﻟﻘَﺪ ﺃﻫﻠﻜﻨَﺎ ﺃﺷﻴَﺎ َ‬ ‫ٓ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ﻋ ُﻜ ْﻢ ﻓَ َﻬ ْﻞ ﻣِ ْﻦ ُﻣﺪﱠﻛ ٍِﺮ‬ ‫َﻭﻟَﻘَﺪْ ﺃ َ ْﻫﻠَ ْﻜﻨَﺎ ﺃ َ ْ‬
‫ﺷﻴَﺎ َ‬
‫‪15‬‬
‫ﻡ‪51 :54\37‬‬
‫‡×‪@ @‹č‬‬ ‫‪Ş ßş‬‬ ‫ﱡﻣﺪﱠﻛ ِٖﺮ‪1‬؟‬
‫‹@ @‬
‫ ‪ iŽ‬‬
‫‪ş Ûa@ïčÏ@ŽêìÜÈ‬‬‫‪flÏ‬‬
‫×‪ @ïfl’@şÝ‬‬
‫‪ ëfl‬‬ ‫ٱﻟﺰﺑ ُِﺮ ‪،‬‬
‫ﺕ‪1‬‬
‫َﻭ ُﻛ ﱡﻞ ﺷ َۡﻲ ٖء ﻓَﻌَﻠﻮﻩ ُ ﻓِﻲ ﱡ‬ ‫ُ‬ ‫ﻲءٍ ﻓَﻌَﻠُﻮﻩ ُ ﻓِﻲ ﱡ‬
‫ﺍﻟﺰﺑ ُِﺮ‬ ‫َﻭ ُﻛ ﱡﻞ َ‬
‫ﺷ ْ‬
‫‪16‬‬
‫ﻡ‪52 :54\37‬‬
‫‹@ @‬
‫‪ćİ‬‬ ‫×‪ nfl şß@čj‬‬ ‫–‪ ëfl @čÌ‬‬ ‫×‪fl @şÝ‬‬‫‪ ëfl‬‬ ‫ﻄ ٌﺮ‪1‬ﺕ‪. 2‬‬ ‫ﺻﻐ ِٖﻴﺮﺕ‪َ 1‬ﻭ َﻛﺒِ ٖﻴﺮ ﱡﻣ ۡﺴﺘ َ َ‬ ‫َﻭ ُﻛ ﱡﻞ َ‬ ‫ﻄ ٌﺮ‬ ‫ﺴﺘ َ َ‬ ‫ِﻴﺮ َﻭ َﻛﺒِ ٍ‬
‫ﻴﺮ ُﻣ ْ‬ ‫ﺻﻐ ٍ‬ ‫َﻭ ُﻛ ﱡﻞ َ‬
‫‪17‬‬
‫ﻡ‪53 :54\37‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺗﻠﻚ[ ﻧﻌﻤﺔ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(340‬‬ ‫‪1‬‬

‫ﺎﺭ ْﻭﺍ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﻓﻜﺬﺑﻮﺍ‪.‬‬ ‫ﺎﺭ ْﻭﺍ ﻓﻲ ﺍﻟﻨﱡﺬُ ِﺭ‪ ،‬ﺍﺳﻮﺓ ﺑﺎﻵﻳﺔ ‪ :22 :18\69‬ﻓ ََﻼ ﺗ ُ َﻤ ِ‬
‫ﺎﺭ ﻓِﻴ ِﻬ ْﻢ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﻓَﺘ َ َﻤ َ‬ ‫ﺎﺭ ْﻭﺍ‪ :‬ﺷﻜﻮﺍ ﻭﺟﺎﺩﻟﻮﺍ‪ ،‬ﺍﻟﻨﱡﺬُﺭ‪ :‬ﺍﻹﻧﺬﺍﺭ‪ .‬ﺧﻄﺄ‪ :‬ﻓَﺘ َ َﻤ َ‬ ‫ﺕ‪ (1‬ﺗ َ َﻤ َ‬ ‫‪2‬‬

‫ﺑﺪﻻ ﻣﻦ ﺻﻴﻐﺔ ﺍﻟﺠﻤﻊ »ﺿﻴﻮﻑ« ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪37 :54\37 :‬‬ ‫ﻄ ﱠﻤ ْﺴﻨَﺎ ‪َ (2‬ﻭﻧُﺬ ُ ِﺭﻱ ♦ ﺕ‪ (1‬ﺭﺍﻭﺩ‪ :‬ﻣﺤﺎﻭﻟﺔ ﻓﺮﺽ ﺍﺭﺍﺩﺓ ﻋﻠﻰ ﺍﻟﻐﻴﺮ‪ .‬ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻤﺔ »ﺿﻴﻒ« ً‬ ‫‪ (1‬ﻓَ َ‬ ‫‪3‬‬

‫ﻭ‪ 78 :11\52‬ﻭ‪ 51 :15\54‬ﻭ‪ 68 :15\54‬ﻭ‪ 24 :51\67‬ﻭ‪ .77 :18\69‬ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻟﻤﻨﺘﺨﺐ ﺍﺳﺘﻌﻤﻞ ﺻﻴﻐﺔ »ﺍﺿﻴﺎﻑ« ﺃﻭ »ﺿﻴﻮﻑ« ﻓﻲ ﺗﻔﺴﻴﺮ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺍﺳﺘﻌﻤﻠﺖ ﻛﻠﻤﺔ‬
‫»ﺿﻴﻒ«‪ .‬ﻭﻗﺪ ﺃﻭﺟﺪ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻣﺨﺮﺟًﺎ ﻟﻬﺬﺍ ﺍﻟﻐﻠﻂ ﻣﻌﺘﺒﺮﻳﻦ ﻛﻠﻤﺔ ﺿﻴﻒ ﻣﻔﺮﺩ ﺑﻤﻌﻨﻰ ﺍﻟﺠﻤﻊ‪ .‬ﻳﻘﻮﻝ ﺍﻟﺰﻣﺨﺸﺮﻱ‪» :‬ﻭﺍﻟﻀﻴﻒ ﻟﻠﻮﺍﺣﺪ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻛﺎﻟﺰﻭﺭ ﻭﺍﻟﺼﻮﻡ«‬
‫ﻄ َﻤ ْﺴﻨَﺎ«‬‫ﻄ َﻤ ْﺴﻨَﺎ ﺃ َ ْﻋﻴُﻨَ ُﻬ ْﻢ« ﺇﻟﻰ ﺍﻷﻣﺮ ﺍﻟﻤﺨﺎﻁﺐ »ﻓَﺬُﻭﻗُﻮﺍ« ﻭﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ »ﻓَ َ‬ ‫)‪ .(http://goo.gl/fEAhCF‬ﻭﻫﺬﺍ ﺍﻟﻤﺨﺮﺝ ﻏﺮﻳﺐ ﺕ‪ (3‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺎﺿﻲ ﺍﻟﻐﺎﺋﺐ »ﻓَ َ‬
‫ﻀ َﺮﺑﺎﻫﻢ ﺑﺎﻟ َﻌﻤﻰ ﻣِﻦ‬ ‫ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ » َﻋﺬَﺍ ِﺑﻲ َﻭﻧُﺬُ ِﺭ« ♦ ﻡ‪ (1‬ﻳﺬﻛﺮ ﺍﻟﻔﺼﻞ ‪ 19‬ﻣﻦ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ﻣﺤﺎﻭﻟﺔ ﻗﻮﻡ ﻟﻮﻁ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﺿﻴﻔﻴﻪ ﻭﻳﻀﻴﻒ »ﻭﺃ َ ﱠﻣﺎ ﺍﻟﻘَﻮ ُﻡ ﺍﻟﱠﺬﻳ َﻦ ﻋِﻨﺪَ ﺑﺎ ِ‬
‫ﺏ ﺍﻟ َﺒﻴﺖ‪ ،‬ﻓ َ‬
‫ﻛﺎﻣﻼ ﻓﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.(53 :53\23‬‬ ‫ً‬ ‫َﺒﻴﺮﻫِﻢ‪ ،‬ﻓﻠَﻢ ﻳَﻘﺪِﺭﻭﺍ ﺃَﻥ ﻳَ ِﺠﺪﻭﺍ ﺍﻟﺒﺎﺏ« )ﺗﻜﻮﻳﻦ ‪ - 11 :19‬ﺃﻧﻈﺮ ﺍﻟﻨﺺ‬ ‫ﻐﻴﺮﻫِﻢ ﺇِﻟﻰ ﻛ ِ‬ ‫ﺻ ِ‬ ‫َ‬
‫‪ (1‬ﺑُ ْﻜ َﺮﺓ َ ‪ُ (2‬ﻣ ْﺴﺘَﻘ ﱞَﺮ‪.‬‬ ‫‪4‬‬

‫‪َ (1‬ﻭﻧُﺬُ ِﺭﻱ‪.‬‬ ‫‪5‬‬

‫ﻋﺬَﺍ ِﺑﻲ َﻭﻧُﺬُ ِﺭ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﺠﻤﻊ » َﻳﺴﱠﺮْ ﻧَﺎ«‪.‬‬ ‫‪ُ (1‬ﻣﺬﱠﻛ ٍِﺮ‪ُ ،‬ﻣﺬﺗَﻜ ٍِﺮ‪ُ ،‬ﻣﺬَ ّﻛ ٍِﺮ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ » َ‬ ‫‪6‬‬

‫‪ (1‬ﺑَ َﺮ َﻭﺍﺕٌ ♦ ﺕ( ﺑﺮﺍءﺓ‪ :‬ﺧﻼﺹ‪ ،‬ﺃﻱ ﺧﻼﺹ ﻣﻦ ﺗﺒﻌﺎﺕ ﻣﺎ ﺗﻌﻤﻠﻮﻥ ﻣﻦ ﺍﻟﻜﻔﺮ‪ .‬ﻭﻟﻜﻦ ﻳﻤﻜﻦ ﻓﻬﻤﻬﺎ ﺃﻳﻀًﺎ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻌﺒﺮﻱ ﻟﻜﻠﻤﺔ »ﺑﻴﺮﻳﺖ« ﺃﻱ ﺍﻟﻌﻬﺪ‪ .‬ﺕ‪ (2‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﺯﺑﻮﺭ ﻓﻲ ﺛﻼﺙ‬ ‫‪7‬‬

‫ﺁﻳﺎﺕ‪ 55 :17\50 :‬ﻭ‪ 105 :21\73‬ﻭ‪ 163 :4\92‬ﻭﻓﻬﻤﺖ ﺑﻤﻌﻨﻰ ﻛﺘﺎﺏ ﺩﺍﻭﺩ )ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ(‪ .‬ﻭﺟﺎءﺕ ﻛﻠﻤﺔ ﺯﺑﺮ ﻓﻲ ﺳﺒﻊ ﺍﻵﻳﺎﺕ‪ 43 :54\37 :‬ﻭ‪ 52 :54\37‬ﻭ‪25 :35\43‬‬
‫ﺑﺪﻻ ﻣﻦ‬ ‫ﻄﺎ ً‬ ‫ﻭ‪ 196 :26\47‬ﻭ‪ 44 :16\70‬ﻭ ‪ 53 :23\7‬ﻭ‪ 184 :3\89‬ﻭﻓﻬﻤﺖ ﺑﻤﻌﻨﻰ ﺍﻟﻜﺘﺐ ﺍﻹﻟﻬﻴﺔ )ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ(‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﺗﻜﻮﻥ ﺟﻤﻊ ﻛﻠﻤﺔ ﺯﺑﻮﺭ‪ .‬ﻭﻛﻠﻤﺔ ﺯﺑﻮﺭ ﻛﺘﺒﺖ ﻏﻠ ً‬
‫ﻛﻠﻤﺔ ﺯﻣﻮﺭ ﻓﻲ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﺘﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﺳﻔﺮ ﺍﻟﻤﺰﺍﻣﻴﺮﺍﻟﻤﻨﺴﻮﺏ ﻟﺪﺍﻭﺩ )‪ Sawma‬ﺹ ‪.(227‬‬
‫‪ (1‬ﺗَﻘُﻮﻟُﻮﻥَ ‪.‬‬ ‫‪8‬‬

‫ﺎﺭ ♦ ﺕ‪ (1‬ﺍﻷﺩﺑﺎﺭ‪ ،‬ﻣﻔﺮﺩﻫﺎ ﺩﺍﺑﺮ‪ :‬ﺍﻷﻋﻘﺎﺏ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻗﺎﻟﻮﺍ ﻳﻮﻡ ﺑﺪﺭ ﻧﺤﻦ ﺟﻤﻴﻊ‬ ‫ﺳﻴُ ْﻬﺰَ ُﻡ ﺑِ ْﺎﻟ َﺠ ْﻤﻊِ ‪َ (2‬ﻭﺗ ُ َﻮﻟﱡﻮﻥَ ‪ (3‬ﺍﻷ َ ْﺩﺑَ َ‬‫ﺳﻴَ ْﻬ ِﺰ ُﻡ ْﺍﻟ َﺠ ْﻤ َﻊ‪َ ،‬‬
‫ﺳﻨَ ْﻬ ِﺰ ُﻡ ْﺍﻟ َﺠ ْﻤ َﻊ‪َ ،‬‬ ‫ﺳﺘ َ ْﻬ ِﺰ ُﻡ ْﺍﻟ َﺠ ْﻤ َﻊ‪َ ،‬‬ ‫‪َ (1‬‬ ‫‪9‬‬

‫ﻣﻨﺘﺼﺮ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬

‫ﺕ‪ (1‬ﺃ َ ْﺩﻫَﻰ‪ :‬ﺍﺷﺪ ﺇﺻﺎﺑﺔ ﺑﺎﻷﺫﻯ‪.‬‬ ‫‪10‬‬

‫ﺴﻌُﺮ ﻭﺍﻟﺴﱡﻌﺮ‪ :‬ﺍﻟﺠﻨﻮﻥ ♦ ﺱ‪ (1‬ﻋﻦ ﺍﺑﻲ ﻫﺮﻳﺮﺓ‪ :‬ﺟﺎء ﻣﺸﺮﻛﻮ ﻗﺮﻳﺶ ﻳﺨﺎﺻﻤﻮﻥ ﺍﻟﻨﺒﻲ ﻓﻲ ﺍﻟﻘﺪﺭ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺘﺎﻥ ‪.48-47‬‬ ‫ﺳﻌُﺮ‪ :‬ﺷﺪﺓ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻨﺎﺭ ﺃﻭ ﺍﻟﺠﻨﻮﻥ‪ ،‬ﻭﺍﻟ ﱡ‬ ‫ﺕ‪ُ (1‬‬ ‫‪11‬‬

‫‪ (1‬ﺇِﻟَﻰ ♦ ﺕ‪ (1‬ﺳﻘﺮ‪ :‬ﻟﻮﺡ ﺃﻭ ﺍﺫﺍﺏ‪ ،‬ﺃﻭ ﺍﺷﺘﺪ ﺣﺮﻩ ﻭﺃﺫﺍﻩ‪ ،‬ﺃﻭ ﺍﻧﻘﺾ ﻋﻠﻰ ﺷﻲء‪ .‬ﻭﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺳﻘﺮ ﺇﺳﻢ ﻟﺠﻬﻨﻢ ♦ ﻡ‪ (1‬ﻧﻘﺮﺃ ﻓﻲ ﺃﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩ ﺃﻥ ﻣﻮﺳﻰ ﺯﺍﺭ ﺍﻟﺠﺤﻴﻢ ﺣﻴﺚ ﺭﺃﻯ ﺍﻵﺛﻤﻴﻦ‬ ‫‪12‬‬

‫ﻣﻨﻜﻔﺌﻴﻦ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺹ ‪.(119‬‬

‫‪ُ (1‬ﻛ ﱡﻞ ‪ (2‬ﺑِﻘَﺪ ٍْﺭ‪.‬‬ ‫‪13‬‬

‫˜ َﻏﻴْﺐُ‬ ‫‪َ (1‬ﻭﺍﺣِ ﺪَﺓ ً ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻣﺎ ﺃ َ ْﻣ ُﺮﻧَﺎ ﺇِ ﱠﻻ ]ﻛﻠﻤﺔ[ َﻭﺍﺣِ ﺪَﺓ ٌ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،27‬ﺹ ‪ .(http://goo.gl/8Nn7t5 220‬ﺕ‪ (2‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ‪َ :77 :16\70 :‬ﻭ ِ ﱠ ِ‬ ‫‪14‬‬

‫ﻓﻮﺟﺪ« )ﻣﺰﺍﻣﻴﺮ ‪ .(9 :33‬ﻭﺃﻧﻈﺮ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ‪:1‬‬ ‫ِﻳﺮ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪ِ » :‬ﺇﻧﱠﻪ ﻗﺎ َﻝ ﻓﻜﺎﻥ ﻭﺃ َ َﻣ َﺮ ِ‬ ‫ﻲءٍ ﻗَﺪ ٌ‬ ‫ﺷ ْ‬ ‫ﺼ ِﺮ ﺃ َ ْﻭ ﻫ َُﻮ ﺃ َ ْﻗ َﺮﺏُ ﺇِﻥﱠ ﱠ‬
‫‹َ َﻋﻠَﻰ ُﻛ ِّﻞ َ‬ ‫ﺽ َﻭ َﻣﺎ ﺃ َ ْﻣ ُﺮ ﺍﻟﺴﱠﺎ َﻋ ِﺔ ﺇِ ﱠﻻ َﻛﻠَ ْﻤﺢِ ْﺍﻟﺒَ َ‬ ‫ﺕ َﻭ ْﺍﻷَﺭْ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬
‫ﺍﻟ ﱠ‬
‫‪.24-3‬‬
‫‪ُ (1‬ﻣﺬﱠﻛ ٍِﺮ‪ُ ،‬ﻣﺬﺗَﻜ ٍِﺮ‪ُ ،‬ﻣﺬَ ّﻛ ٍِﺮ‪.‬‬ ‫‪15‬‬

‫ﺕ‪ (1‬ﺣﻮﻝ ﻛﻠﻤﺔ ﺯﺑﻮﺭ ﻭﺯﺑﺮ ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.43 :54\37‬‬ ‫‪16‬‬

‫ﻄ ٌﺮ‪ :‬ﻣﺴﻄﻮﺭ‪ ،‬ﻣﻜﺘﻮﺏ‪.‬‬ ‫ﻄ ﱞﺮ ♦ ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .29 :9\113‬ﺕ‪ُ (2‬ﻣ ْﺴﺘَ َ‬ ‫‪ُ (1‬ﻣ ْﺴﺘ َ َ‬ ‫‪17‬‬

‫‪110‬‬
 ‫‪@ @‹flèãfl ëfl @oŞäu‬‬
‫‪fl @ïčÏ@flµÔ‬‬
‫‪č nŞ ¾ a@Şæg‬‬ ‫ِﺇ ﱠﻥ ۡٱﻟ ُﻤﺘﱠﻘِﻴﻦَ ﻓِﻲ َﺟ ٰﻨﱠﺖٖ َﻭﻧَ َﻬ ٖﺮ‪1‬ﺕ‪،1‬‬ ‫ِﺇ ﱠﻥ ْﺍﻟ ُﻤﺘﱠﻘِﻴﻦَ ﻓِﻲ َﺟﻨﱠﺎ ٍ‬
‫ﺕ َﻭﻧَ َﻬ ٍﺮ‬ ‫‪1‬‬
‫ﻡ‪54 :54\37‬‬
‫‪@ @Š‬‬
‫‡‬
‫‡@–‪č nfl Ôşß@ÙîčÜßfl @fl‡äčÇ@_Ö‡č‬‬ ‫‪č È‬‬‫‪fl Ôflß@ïčÏ‬‬ ‫ِﻴﻚ ﱡﻣ ۡﻘﺘَﺪ ۢ ِِﺭ‪.‬‬
‫ﻕﺕ‪ ،1‬ﻋِﻨﺪَ َﻣﻠ ٖ‬ ‫ﻓِﻲ َﻣ ۡﻘ َﻌ ِﺪ ِ‬
‫ﺻ ۡﺪ ٍ‬
‫‪1‬‬
‫ﻕ ِﻋ ْﻨﺪ َ َﻣﻠِﻴﻚٍ ُﻣ ْﻘﺘَﺪ ٍِﺭ‬ ‫ﻓِﻲ َﻣ ْﻘ َﻌ ِﺪ ِ‬
‫ﺻﺪْ ٍ‬
‫‪2‬‬
‫ﻡ‪55 :54\37‬‬

‫‪ 38\38‬ﺳﻮﺭﺓ ﺹ‬
‫‪3‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 88‬ﻣﻜﻴﺔ‬
‫‪@ @á‬‬‫‹‪ îčy‬‬
‫¼‪Ş Ûa@å‬‬‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪4‬‬

‫ﺍﻥ ﺫِﻱ ٱﻟﺬّ ِۡﻛ ِﺮ ]‪[...‬ﺕ‪!2‬‬ ‫ﺹ ‪َ .‬ﻭ ۡٱﻟﻘُ ۡﺮ َء ِ‬ ‫ٓ‬ ‫ﺹ َﻭ ْﺍﻟﻘُ ْﺮﺁ َ ِﻥ ﺫِﻱ ﺍﻟ ِﺬّ ْﻛ ِﺮ‬ ‫ﻡ‪1 :38\38‬‬
‫‹@ @‬‫™@‪ ×ğ‰Ûa@ðčˆ@æa‹ÔÛaflë‬‬ ‫ﺕ‪1‬‬ ‫‪5‬‬

‫’‪@ @ÖbÔ‬‬ ‫‪č ëfl @ñލÇ‬‬

‫× ‪č @ïčÏ@(a뎋Ð‬‬‫‪ @flåíč‰ÛKa@Ýifl‬‬ ‫ﺎﻕ‪.‬‬ ‫ٖ‬ ‫َ‬ ‫ﻘ‬‫ﺷ‬‫ِ‬ ‫ﻭ‬ ‫َ‬
‫‪1‬‬
‫ﺓ‬‫ٖ‬ ‫ِﺰ‬ ‫ﱠ‬ ‫ﻋ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ْ‬ ‫ﺍ‬‫ﻭ‬ ‫َﺮ‬ ‫ُ‬ ‫ﻔ‬ ‫َ‬
‫ﻛ‬ ‫ِﻳﻦَ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ٱﻟ‬ ‫ﺑَ ِﻞ‬ ‫ﺑَ ِﻞ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﻓِﻲ ﻋ ﱠِﺰﺓٍ َﻭ ِﺷﻘَﺎ ٍ‬
‫ﻕ‬ ‫‪6‬‬
‫ﻡ‪2 :38\38‬‬
‫‪@(aëfl†bfläÏ‬‬ ‫×‪ @æ‹Ó@åğß@áèÜč jÓ@åčß@bfläØÜçc@á‬‬ ‫َﻛﻢۡ ﺃ َ ۡﻫﻠَ ۡﻜﻨَﺎ ﻣِ ﻦ ﻗَ ۡﺒ ِﻠ ِﻬﻢ ِ ّﻣﻦ ﻗَ ۡﺮ ٖﻥ! ﻓَﻨَﺎﺩَﻭﺍْ‪،‬‬ ‫َﻛ ْﻢ ﺃ َ ْﻫﻠَ ْﻜﻨَﺎ ﻣِ ْﻦ ﻗَ ْﺒ ِﻠ ِﻬ ْﻢ ﻣِ ْﻦ ﻗَ ْﺮ ٍﻥ ﻓَﻨَﺎﺩ َْﻭﺍ‬ ‫‪7‬‬
‫ﻡ‪3 :38\38‬‬
‫َﺎﺹ‪3‬ﺕ‪.2‬‬ ‫ﱠﻭ َﻻﺕَ ﺣِ ﻴﻦَ َﻣﻨ ٖ‬ ‫َﻭ َﻻﺕَ ﺣِ ﻴﻦَ َﻣﻨ ٍ‬
‫َﺎﺹ‬
‫‪2‬‬ ‫‪1‬ﺕ‪1‬‬
‫‪@ @™bfläßfl @flµy‬‬ ‫‪č @flpbÛëŞ‬‬
‫‪@flÞbÓëfl @áŽèäğß@Šč‰äşß@áŽçbflu@æc@(aìŽjv‬‬ ‫‪čÇ‬‬‫‪fl ëfl‬‬ ‫ﻋ ِﺠﺒ ُٓﻮﺍْ ﺃَﻥ َﺟﺎ ٓ َءﻫُﻢ ﱡﻣﻨﺬ ‪ِٞ‬ﺭ ِ ّﻣ ۡﻨ ُﻬﻢۡ ‪َ .‬ﻭﻗَﺎ َﻝ‬ ‫َﻭ َ‬ ‫ﻋ ِﺠﺒُﻮﺍ ﺃ َ ْﻥ َﺟﺎ َء ُﻫ ْﻢ ُﻣ ْﻨﺬ ٌِﺭ ﻣِ ْﻨ ُﻬ ْﻢ َﻭﻗَﺎ َﻝ‬ ‫َﻭ َ‬ ‫ﻡ‪4 :38\38‬‬
‫‪@ @l‬‬‫×‪ć aމ‬‬ ‫Ž‪ @‹čz‬‬ ‫‪fl @afl‰çfl @flæ뎋Ðč Ø‬‬ ‫‪ Ûa‬‬ ‫ﱠ‬
‫ﺳﺤِ ‪ٞ‬ﺮ ﻛﺬﺍﺏٌ ‪.‬‬ ‫َ‬ ‫ۡٱﻟ ٰ َﻜﻔ ُِﺮﻭﻥَ ‪َ » :‬ﻫﺬﺍ َ‬
‫ٰ‬ ‫َ‬ ‫ٰ‬ ‫ْﺍﻟﻜَﺎﻓ ُِﺮﻭ َﻥ َﻫﺬﺍ ﺳَﺎﺣِ ٌﺮ ﻛﺬﺍﺏٌ‬
‫ﱠ‬ ‫َ‬ ‫َ‬
‫‪@ïfl“Û@afl‰çfl @Şæg@aƇy‬‬ ‫‪č ëfl @bèÛg@òèflÛčþa@flÝÈ‬‬ ‫‪flu‬‬
‫‪fl c‬‬ ‫ﺃ َ َﺟﻌَ َﻞ ۡٱﻷ ٓ ِﻟ َﻬﺔَ ﺇِ ٰﻟَ ٗﻬﺎ ٰ َﻭﺣِ ﺪًﺍ؟ ﺇِﻥ َﻫﺬﺍ ﻟﺸ َۡﻲ ٌء‬
‫َ‬ ‫َ‬ ‫ٰ‬ ‫ﱠ‬ ‫ﺃ َ َﺟﻌَ َﻞ ْﺍﻵَ ِﻟ َﻬﺔَ ﺇِﻟَ ًﻬﺎ َﻭﺍﺣِ ﺪ ًﺍ ﺇِ ﱠﻥ َﻫﺬﺍَ‬ ‫‪8‬‬
‫ﻡ‪5 :38\38‬‬
‫‪@ @lbflvÇ‬‬ ‫‪Ž‬‬ ‫ﺎﺏ‪1‬ﺱ‪.«1‬‬ ‫ﻋ َﺠ ‪ٞ‬‬ ‫ُ‬ ‫ﻋ َﺠﺎﺏٌ‬ ‫ﻲ ٌء ُ‬ ‫ﺸ ْ‬‫ﻟَ َ‬
‫‪@(a뎋jč –aflë@(a쎓ßa@æc @áŽèäčß@dÜ ¾ a@flÕÜ İ‬‬ ‫‪ ãaflë‬‬ ‫ْ‪2‬‬
‫ﺸﻮﺍ‬ ‫ﻄﻠَﻖَ ۡٱﻟ َﻤ َﻸ ِﻣﻨ ُﻬﻢۡ ]‪» : [...‬ﺃ ِﻥ ٱﻣۡ ُ‬
‫َ‬ ‫ﺕ‪1‬‬ ‫ۡ‬ ‫ُ‪1‬‬ ‫َﻭٱﻧ َ‬ ‫ﺸﻮﺍ‬ ‫ﺍﻣ ُ‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫َﻭﺍ ْﻧﻄﻠﻖَ ﺍﻟ َﻤ َﻸ ﻣِ ْﻨ ُﻬ ْﻢ ﺃ ِﻥ ْ‬ ‫َ‬ ‫َ‬ ‫‪9‬‬
‫ﻡ‪6 :38\38‬‬
‫†@ @‬‫‪Ž afl‹íŽ @ïfl“Û @afl‰çfl @Şæg@áØnč èflÛča@óÜÇ‬‬ ‫‪fl‬‬ ‫ﻋﻠَ ٰ ٓﻰ َءﺍ ِﻟ َﻬﺘِ ُﻜﻢۡ ‪ .‬ﺇِ ﱠﻥ ٰ َﻫﺬَﺍ‬ ‫]‪َ [...‬ﻭٱﺻۡ ﺒِ ُﺮﻭﺍْ َ‬
‫‪3‬‬ ‫ﺕ‪1‬‬
‫ﻲ ٌء‬ ‫ﺸ ْ‬ ‫ﻋﻠَﻰ ﺁ َ ِﻟ َﻬﺘِ ُﻜ ْﻢ ﺇِ ﱠﻥ َﻫﺬَﺍ ﻟَ َ‬ ‫ﺻﺒِ ُﺮﻭﺍ َ‬ ‫َﻭﺍ ْ‬
‫ﻟَﺸ َۡﻲ ‪ٞ‬ء ﻳ َُﺮﺍﺩ ُ‪.‬‬ ‫ﻳ َُﺮﺍﺩ ُ‬
‫‹‪@bKÛg@afl‰çfl @æg@čñ‬‬
‫‚‪fl‬‬‫Ž‪č þa@čòÜK ¾č a@ïčÏ@afl‰èflič @bfläÈčà‬‬ ‫‪fl @bflß‬‬ ‫ﺳﻤِ ﻌۡ ﻨَﺎ ﺑِ ٰ َﻬﺬَﺍ ﻓِﻲ ۡٱﻟﻤِ ﻠﱠ ِﺔ ۡٱﻷٓﺧِ َﺮﺓِﺕ‪ .1‬ﺇِ ۡﻥ ٰ َﻫﺬَﺍٓ‬ ‫َﻣﺎ َ‬ ‫ﺳﻤِ ْﻌﻨَﺎ ﺑِ َﻬﺬَﺍ ﻓِﻲ ْﺍﻟﻤِﻠﱠ ِﺔ ْﺍﻵَﺧِ َﺮﺓِ ﺇِ ْﻥ‬ ‫َﻣﺎ َ‬
‫‪10‬‬
‫ﻡ‪7 :38\38‬‬
‫‪@ @Õć Ü nč ‚a‬‬ ‫ٱﺧﺘِ ٰﻠَ ٌﻖ‪.‬‬ ‫ِﺇ ﱠﻻ ۡ‬ ‫ﺍﺧﺘ َِﻼ ٌﻕ‬ ‫َﻫﺬَﺍ ِﺇ ﱠﻻ ْ‬
‫‪@ïčÏ@áŽç@Ýfli@bflääč îfli@åčß@Ž‹×ğ‰Ûa@čéîÜÇ‬‬ ‫‪fl @flÞ‬‬ ‫‪ ãc‬‬ ‫ﻋﻠَ ۡﻴ ِﻪ ٱﻟﺬ ّ ِۡﻛ ُﺮ ﻣِ ۢﻦ ﺑَ ۡﻴﻨِﻨَﺎ؟«‪ .‬ﺑَ ۡﻞ ﻫُﻢۡ ﻓِﻲ‬ ‫ﻧﺰ َﻝ َ‬
‫‪1‬‬
‫ﺃ َ ُء ِ‬ ‫ﻣِﻦ ﺑَ ْﻴﻨِﻨَﺎ ﺑَ ْﻞ ُﻫ ْﻢ‬ ‫ﻋﻠَ ْﻴ ِﻪ ﺍﻟ ِﺬّ ْﻛ ُﺮ ْ‬ ‫ﺃ َ ُﺅ ْﻧ ِﺰ َﻝ َ‬
‫‪11‬‬
‫ﻡ‪8 :38\38‬‬
‫‪@ @l‬‬
‫‪č afl‰Ç‬‬ ‫’‪fl @(aìÓ뎉ífl @bŞàÛK@Ýfli@ð‹×čˆ@åğß@ŒÙ‬‬ ‫‪fl‬‬ ‫ﺏ‪.‬‬ ‫َ ِ‬ ‫ﺍ‬‫َ‬ ‫ﺬ‬ ‫ﻋ‬ ‫ْ‬ ‫ﺍ‬ ‫ﻮ‬‫ُ‬ ‫ﻗ‬ ‫ﻭ‬ ‫ُ‬ ‫ﺬ‬ ‫ﻳ‬ ‫ﺎ‬
‫َ ﱠ َ‬ ‫ﻤ‬ ‫ﱠ‬ ‫ﻟ‬ ‫ﻞ‬ ‫ﺑ‬ ‫~‬ ‫ﻱ‪.‬‬ ‫ﺮ‬
‫ِ‬ ‫ِﻛ‬ ‫ۡ‬ ‫ﺫ‬ ‫ﻦ‬ ‫ﻣ‬‫ﺷ َٖﻚّ ّ‬
‫ِ‬ ‫ﻓِﻲ ﺷ ٍَّﻚ ﻣِ ْﻦ ِﺫ ْﻛ ِﺮﻱ ﺑَ ْﻞ ﻟَ ﱠﻤﺎ َﻳﺬُﻭﻗُﻮﺍ‬
‫ﻋﺬَﺍ ِ‬
‫ﺏ‬ ‫َ‬
‫ﺃَﻡۡ ﻋِﻨﺪَ ُﻫﻢۡ ﺧَﺰَ ﺍٓﺋِﻦ َﺭ ۡﺣ َﻤ ِﺔ َﺭ ِّﺑﻚَ ‪ۡ ،‬ٱﻟ َﻌ ِﺰ ِ‬
‫ﻳﺰ‪،‬‬ ‫ﺑ‬ ‫ﺭ‬ ‫ﺔ‬
‫ِ َ ﺣْ َ ِ َ ِّﻚَ‬ ‫ﻤ‬ ‫ﺭ‬ ‫ُ‬
‫ﻦ‬ ‫ﺋ‬ ‫ﺍ‬ ‫َﺰَ‬ ‫ﺧ‬ ‫ﻢ‬‫ﺃ َ ْﻡ ِﻋ ْﻨ َ ْ‬
‫ُ‬
‫ﻫ‬ ‫ﺪ‬ ‫ﻡ‪9 :38\38‬‬
‫‪@íÈ‬‬
‫‪fl Ûa@Ùiğ Š‬‬ ‫¼‪fl @òč‬‬
‫‪ Š‬‬
‫‚‪fl @Žåöč afl‬‬
‫‡‪fl @áŽç‬‬
‫‪fl äčÇ@âc‬‬ ‫ﺕ‪1‬‬ ‫ﻡ‪1‬‬ ‫‪12‬‬

‫‪@ @l‬‬
‫‪č bŞçìflÛa‬‬ ‫ﺏ؟‬‫ۡٱﻟ َﻮ ﱠﻫﺎ ِ‬ ‫ﻳﺰ ْﺍﻟ َﻮ ﱠﻫﺎ ِ‬
‫ﺏ‬ ‫ْﺍﻟﻌَ ِﺰ ِ‬
‫ ‪@bflßëfl @Šþaflë@čpìfl àfl‬‬ ‫‪Ş Ûa@ÙÜşß@áŽèÛ @âc‬‬ ‫ۡ‬
‫ﺽ َﻭ َﻣﺎ ﺑَﻴﻨَ ُﻬ َﻤﺎ؟‬ ‫َ‬ ‫ۡ‬
‫ﺕ َﻭٱﻷ ۡﺭ ِ‬ ‫ٰ‬
‫ﺴ َﻤ َﻮ ِ‬ ‫ٰ‬ ‫ۡ‬
‫ﺃَﻡۡ ﻟَ ُﻬﻢ ﱡﻣﻠﻚُ ٱﻟ ﱠ‬ ‫ﺽ َﻭ َﻣﺎ‬ ‫ﺕ َﻭﺍﻷ ْﺭ ِ‬‫َ‬ ‫ْ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫ْ‬
‫ﺃ َ ْﻡ ﻟَ ُﻬ ْﻢ ُﻣﻠﻚُ ﺍﻟ ﱠ‬ ‫‪13‬‬
‫ﻡ‪10 :38\38‬‬
‫ﻓَ ۡﻠﻴَ ۡﺮﺗَﻘُﻮﺍْ ﻓِﻲ ٱﻷ ۡﺳﺒَ ِ‬
‫ۡ َ ٰ ﺕ‪1‬‬
‫‪@ @k‬‬
‫‪č jfl Žþa@ïčÏ@(aìÔmfl ‹flîÜÏ@bflàèŽäfl îfli‬‬ ‫ﺐ ‪.‬‬ ‫ﺏ‬
‫ﺳﺒَﺎ ِ‬ ‫ﺑَ ْﻴﻨَ ُﻬ َﻤﺎ ﻓَ ْﻠﻴَ ْﺮﺗَﻘُﻮﺍ ﻓِﻲ ﺍﻷ ْ‬
‫َ‬ ‫ْ‬
‫‪@ @l‬‬
‫‪č aflyþa@flåßğ @â뎍èflß@ÙÛčbfläçŽ @bŞß@‡äŽu‬‬ ‫]‪ُ [---‬ﺟﻨ ‪ٞ‬ﺪ ﱠﻣﺎ ﻫُﻨَﺎﻟِﻚَ َﻣﻬۡ ُﺰ ‪ٞ‬‬
‫ﻭﻡ ِ ّﻣ َﻦ‬ ‫ﺏ‬ ‫َ‬ ‫ْ‬
‫ُﺟ ْﻨﺪ ٌ َﻣﺎ ُﻫﻨَﺎﻟِﻚَ َﻣ ْﻬ ُﺰﻭ ٌﻡ ﻣِﻦَ ﺍﻷﺣْﺰَ ﺍ ِ‬ ‫‪14‬‬
‫ﻡ‪11 :38\38‬‬
‫ﺏﺕ‪.1‬‬ ‫ۡٱﻷَﺣۡ ﺰَ ﺍ ِ‬
‫‪@†bflÇëfl @ìŽã@ŽâìÓ@áŽèÜ jÓ@ofli‰‬‬
‫× ‪Ş‬‬
‫‬ ‫ﻋﺎﺩ‪، ٞ‬‬‫ﻮﺡ ‪َ ،‬ﻭ َ‬
‫ﻡ‪1‬‬
‫]‪َ [---‬ﻛﺬﺑَ ۡﺖ ﻗَ ۡﺒﻠَ ُﻬﻢۡ ﻗَ ۡﻮ ُﻡ ﻧُ ٖ‬
‫‪1‬‬ ‫ﺕ‬ ‫ﱠ‬ ‫ﺖ ﻗَ ْﺒﻠَ ُﻬ ْﻢ ﻗَ ْﻮ ُﻡ ﻧُﻮﺡٍ َﻭ َ‬
‫ﻋﺎﺩ ٌ‬ ‫َﻛﺬﱠﺑَ ْ‬ ‫‪1‬‬
‫ﻡ‪12 :38\38‬‬
‫†@ @‬
‫‪č bflmëþa@뎈@ŽæìflÇ‹čÏëfl‬‬ ‫ﻋ ۡﻮ ُﻥ ﺫُﻭ ۡٱﻷ َ ۡﻭﺗ َﺎ ِﺩ‪،‬‬ ‫َﻭﻓ ِۡﺮ َ‬ ‫ﻋ ْﻮ ُﻥ ﺫُﻭ ْﺍﻷ َ ْﻭﺗ َﺎ ِﺩ‬ ‫َﻭﻓ ِْﺮ َ‬

‫ﺕ« ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ » َﻭﻧَ َﻬ ٍﺮ« ﻟﻠﺴﺠﻊ‪ ،‬ﻭﺻﺤﻴﺤﻪ‪ :‬ﻭﺃﻧﻬﺎﺭ‪.‬‬ ‫‪َ (1‬ﻭﻧُ ُﻬ ٍﺮ‪َ ،‬ﻭﻧَ ْﻬ ٍﺮ‪َ ،‬ﻭﻧُ ْﻬ ٍﺮ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﺠﻤﻊ » َﺟﻨﱠﺎ ٍ‬ ‫‪1‬‬

‫ﺻﺪْﻕ‪ :‬ﻣﻜﺎﻥ ﺭﻓﻴﻊ ﻁﻴﺐ‪.‬‬ ‫‪َ (1‬ﻣﻘَﺎ ِﻋ ِﺪ ♦ ﺕ‪َ (1‬ﻣ ْﻘ َﻌ ِﺪ ِ‬ ‫‪2‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪3‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪4‬‬

‫ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 1 :68\2‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺹ َﻭﺍﻟﻘﺮﺁﻥ ﺫِﻱ ﺍﻟ ِﺬّ ْﻛ ِﺮ ]ﺇﻧﻪ ﻟﺤﻖ ﻻ ﺭﻳﺐ ﻓﻴﻪ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪ .(http://goo.gl/UYM3mj‬ﻭﻟﻜﻦ ﻣﻨﻬﻢ ﻣﻦ ﺭﺃﻯ ﺟﻮﺍﺏ‬ ‫‪5‬‬

‫ﺏ )ﺍﻟﻨﺤﺎﺱ ‪.(http://goo.gl/Ohkmcl‬‬ ‫ﺳ َﻞ ﻓَ َﺤ ﱠﻖ ِﻋﻘَﺎ ِ‬ ‫ﺍﻟﺮ ُ‬

‫ﺏ ﱡ‬ ‫ﺍﻟﻘﺴﻢ ﻓﻲ ﺍﻵﻳﺔ ‪ .14‬ﻓﺘﻜﻮﻥ ﺍﻟﺠﻤﻠﺔ ﻛﺎﻣﻠﺔ‪ :‬ﺹ َﻭﺍﻟﻘﺮﺁﻥ ﺫِﻱ ﺍﻟ ِﺬّ ْﻛ ِﺮ ِﺇ ْﻥ ُﻛ ﱞﻞ ِﺇ ﱠﻻ َﻛﺬﱠ َ‬
‫‪ (1‬ﻏ ﱠِﺮﺓٍ‪.‬‬ ‫‪6‬‬

‫ﻴﻦ ‪ (3‬ﻗﺮﺍءﺓ ﺃﻭ ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﻓَﻨَﺎﺩ َْﻭﺍ َﻭ َﻻﺕَ ﺣِ ﻴﻦَ ﻻ ﻓﺮﺍﺭ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (121‬ﺕ‪ (1‬ﺣﺮﻑ ﻧﻔﻲ ﺑﻤﻌﻨﻰ ﻟﻴﺲ‪ ،‬ﻣﺨﺘﺺ ﺑﺎﻟﻮﻗﺖ‪ .‬ﻭﺗﻘﻮﻝ ﻣﻮﺳﻮﻋﺔ ﻣﻌﺎﻧﻲ‬ ‫ﺕ ‪ (2‬ﺣِ ﻴ ُﻦ‪ ،‬ﺣِ ِ‬ ‫‪َ (1‬ﻭ َﻻﺕُ ‪َ ،‬ﻭ َﻻ ِ‬ ‫‪7‬‬

‫ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪» :‬ﺍﺧﺘﻠﻒ ﻓﻴﻬﺎ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ ﻭﺍﻟﺘﻔﺴﻴﺮ‪ .‬ﻭﺍﻷﻅﻬﺮ ﺍﻧﻬﺎ ﺍﺩﺍﺓ ﻧﻔﻲ ﻣﻄﻠﻖ ﻛﺎﻟﺬﻱ ﺟﺎء ﻓﻲ ﻭﻻﺕ ﺣﻴﻦ ﻣﻨﺎﺹ‪ ،‬ﺃﻱ ﻻ ﻧﺠﺎﺓ ﻟﻬﻢ ﺍﺑﺪًﺍ‪ ،‬ﻭﻻ ﻣﻬﺮﺏ«‪ .‬ﻭﻳﺮﻯ ﻣﻴﻨﻐﺎﻧﺎ ﺍﻥ ﺍﻟﻜﻠﻤﺔ‬
‫َﺎﺹ ﻟﻢ ﺗﺴﺘﻌﻤﻞ ﺇﻻ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﻟﻴﺲ ﺍﻟﻮﻗﺖ ﻭﻗﺖ ﺧﻼﺹ ﻣﻨﻪ‬ ‫ﺳﺮﻳﺎﻧﻴﺔ ﻭﺗﻌﻨﻲ ﻟﻴﺲ ﺛﻢ )ﻣﻴﻨﻐﺎﻧﺎ‪ ،‬ﺹ ‪ .(14‬ﻭﻋﺒﺎﺭﺓ َﻭ َﻻﺕَ ﺣِ ﻴﻦَ َﻣﻨ ٍ‬
‫)‪ .(http://goo.gl/r0fM3p‬ﻭﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ‪ :‬ﻟﻴﺲ ﺍﻟﺤﻴﻦ ﺣﻴﻦ ﻓﺮﺍﺭ‪ ،‬ﻭﺍﻟﺘﺎء ﺯﺍﺋﺪﺓ )‪ (http://goo.gl/KyNT3N‬ﺕ‪َ (2‬ﻣﻨَﺎﺹ‪ :‬ﻧﺠﺎﺓ‪ ،‬ﻣﻠﺠﺄ‪ ،‬ﻓﺮﺍﺭ‪.‬‬
‫ﻋ ﱠﺠﺎﺏٌ ‪ِ ،‬ﻋ َﺠﺎﺏٌ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻣﺮﺽ ﺃﺑﻮ ﻁﺎﻟﺐ‪ ،‬ﻓﺠﺎءﺕ ﻗﺮﻳﺶ‪ ،‬ﻭﺟﺎء ﺍﻟﻨﺒﻲ‪ ،‬ﻭﻋﻨﺪ ﺭﺃﺱ ﺃﺑﻲ ﻁﺎﻟﺐ ﻣﺠﻠﺲ ﺭﺟﻞ‪ ،‬ﻓﻘﺎﻡ ﺃﺑﻮ ﺟﻬﻞ ﻛﻲ ﻳﻤﻨﻌﻪ ﺫﻟﻚ‪ ،‬ﻓﺸﻜﻮﻩ ﺇﻟﻰ ﺃﺑﻲ ﻁﺎﻟﺐ‬ ‫‪ُ (1‬‬ ‫‪8‬‬

‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺇﺑﻦ ﺃﺧﻲ ﻣﺎ ﺗﺮﻳﺪ ﻣﻦ ﻗﻮﻣﻚ؟ ﻗﺎﻝ‪ :‬ﻳﺎ ﻋﻢ ﺇﻧﻤﺎ ﺃﺭﻳﺪ ﻣﻨﻬﻢ ﻛﻠﻤﺔ ﺗﺬﻝ ﻟﻬﻢ ﺑﻬﺎ ﺍﻟﻌﺮﺏ ﻭﺗﺆﺩﻱ ﺇﻟﻴﻬﻢ ﺍﻟﺠﺰﻳﺔ ﺑﻬﺎ ﺍﻟﻌﺠﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻣﺎ ﻫﻲ؟ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﷲ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃ َﺟﻌَ َﻞ ﺍﻵﻟﻬﺔ ﺇﻟ ًﻬﺎ‬
‫ﺼﻨﺎﺩِﻳﺪُ ﻭﺍﻷﺷﺮﺍﻑ‬ ‫ﻭﺍﺣﺪًﺍ؟ ﻗﺎﻝ‪ :‬ﻓﻨﺰﻟﺖ ﺍﻵﻳﺎﺕ ‪ .5-1‬ﻗﺎﻝ ﺍﻟﻤﻔﺴﺮﻭﻥ‪ :‬ﻟﻤﺎ ﺃﺳﻠﻢ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺷﻖ ﺫﻟﻚ ﻋﻠﻰ ﻗﺮﻳﺶ ﻭﻓﺮﺡ ﺍﻟﻤﺆﻣﻨﻮﻥ‪ .‬ﻗﺎﻝ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓ ﻟﻠﻤﻺ ﻣﻦ ﻗﺮﻳﺶ ‪ -‬ﻭﻫﻢ ﺍﻟ ﱠ‬
‫‪ :-‬ﺍﻣﺸﻮﺍ ﺇﻟﻰ ﺃﺑﻲ ﻁﺎﻟﺐ‪ .‬ﻓﺄﺗﻮﻩ ﻓﻘﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺃﻧﺖ ﺷﻴﺨﻨﺎ ﻭﻛﺒﻴﺮﻧﺎ ﻭﻗﺪ ﻋﻠﻤﺖ ﻣﺎ ﻓﻌﻞ ﻫﺆﻻء ﺍﻟﺴﻔﻬﺎء‪ ،‬ﻭﺇﻧﺎ ﺃﺗﻴﻨﺎﻙ ﻟﺘﻘﻀﻲ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻦ ﺇﺑﻦ ﺃﺧﻴﻚ‪ .‬ﻓﺄﺭﺳﻞ ﺃﺑﻮ ﻁﺎﻟﺐ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻓﺪﻋﺎﻩ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ‬
‫ﺇﺑﻦ ﺃﺧﻲ‪ ،‬ﻫﺆﻻء ﻗﻮﻣﻚ ﻳﺴﺄﻟﻮﻧﻚ ﺫﺍ ﺍﻟﺴ َﱠﻮﺍء ﻓﻼ ﺗَﻤِ ﻞْ ﻛ ﱠﻞ ﺍﻟﻤﻴﻞ ﻋﻠﻰ ﻗﻮﻣﻚ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻭﻣﺎﺫﺍ ﻳﺴﺄﻟﻮﻧﻲ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺍﺭﻓﻀﻨﺎ ﻭﺍﺭﻓﺾ ﺫﻛﺮ ﺁﻟﻬﺘﻨﺎ ﻭﻧﺪﻋﻚ ﻭﺇﻟﻬﻚ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ‪ :‬ﺃﺗﻌﻄﻮﻧﻲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‬
‫ﺗﻤﻠﻜﻮﻥ ﺑﻬﺎ ﺍﻟﻌﺮﺏ ﻭﺗﺪﻳﻦ ﻟﻜﻢ ﺑﻬﺎ ﺍﻟﻌﺠﻢ؟ ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻬﻞ‪ { :‬ﺃﺑﻮﻙ ﻟﻨﻌﻄﻴﻨﻜﻬﺎ ﻭﻋﺸﺮ ﺃﻣﺜﺎﻟﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ‪ :‬ﻗﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﷲ‪ .‬ﻓﻨﻔﺮﻭﺍ ﻣﻦ ﺫﻟﻚ ﻭﻗﺎﻣﻮﺍ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃَ َﺟﻌَ َﻞ ﺍﻵﻟﻬﺔ ﺇﻟ ًﻬﺎ ﻭﺍﺣﺪًﺍ ﻛﻴﻒ‬
‫ﻳﺴﻊ ﺍﻟﺨﻠﻖ ﻛﻠﻬﻢ ﺇﻟﻪ ﻭﺍﺣﺪ؟ ﻓﻨﺰﻟﺖ ﻓﻴﻬﻢ ﺍﻵﻳﺎﺕ ‪.12-1‬‬
‫ﻄ َﻠﻖَ ْﺍﻟ َﻤ َﻸ ُ ﻣِ ْﻨ ُﻬ ْﻢ ]ﻳﻮﺻﻲ ﺑﻌﻀﻬﻢ ﺑﻌﻀًﺎ[ ﺃ َ ِﻥ ْﺍﻣﺸُﻮﺍ ]ﻋﻠﻰ ﻁﺮﻳﻘﺘﻜﻢ[ َﻭﺍ ْ‬
‫ﺻﺒِ ُﺮﻭﺍ َﻋ َﻠﻰ ﺁ َ ِﻟ َﻬﺘِ ُﻜ ْﻢ )ﺍﻟﻤﻨﺘﺨﺐ‬ ‫ﺻﺒِ ُﺮﻭﺍ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺍ ْﻧ َ‬ ‫ﻳﻤﺸُﻮﻥ ‪ (3‬ﺃﻥ ﺍ ْ‬ ‫‪ْ (1‬ﺍﻟ َﻤ َﻼ‪ْ ،‬ﺍﻟ َﻤﻠَﻮ ‪ْ (2‬‬ ‫‪9‬‬

‫‪.(http://goo.gl/WnysWB‬‬
‫ﺕ‪ْ (1‬ﺍﻟﻤِ ﻠﱠ ِﺔ ْﺍﻵَﺧِ َﺮﺓِ‪ :‬ﺩﻳﻦ ﻗﺮﻳﺶ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ‪.‬‬ ‫‪10‬‬

‫‪ (1‬ﺃ ُ ْﻧ ِﺰﻝَ‪ ،‬ﺁ ْﻧ ِﺰﻝَ‪ ،‬ﺃَﻡ ﺃ ُ ْﻧ ِﺰ َﻝ ‪َ (2‬ﻋﺬَﺍﺑِﻲ‪.‬‬ ‫‪11‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﻣِ ْﻦ ِﺫ ْﻛ ِﺮﻱ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َﺭ ْﺣ َﻤ ِﺔ َﺭﺑِّﻚَ « ♦ ﻡ‪ (1‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.31 :11\52‬‬ ‫‪12‬‬

‫ﺏ ﺍﻟﻤﻮﺻﻠﺔ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﻓﻴﺄﺗﻮﺍ ﺑﺎﻟﻮﺣﻲ ﻓﻴﺨﺼﻮﺍ ﺑﻪ َﻣﻦ ﺷﺎﺅﻭﺍ‪.‬‬ ‫ﺕ‪ (1‬ﺍﻷﺳﺒﺎﺏ‪ :‬ﺟﻤﻊ ﺳﺒﺐ ﺃﻱ ﺍﻟﺤﺒﻞ‪ ،‬ﻭﺗﻌﻨﻲ ﺍﻟﻮﺳﺎﺋﻞ ﻟﺒﻠﻮﻍ ﻫﺪﻑ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ‪ :‬ﻓ َْﻠﻴَﺮْ ﺗَﻘُﻮﺍْ ﻓﻲ ٱﻷ َ ْﺳﺒَﺎ ِ‬ ‫‪13‬‬

‫ﺕ‪ (1‬ﺁﻳﺔ ﻣﺒﻬﻤﺔ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﺰﻣﺨﺸﺮﻱ ﻫﻜﺬﺍ‪ :‬ﻣﺎ ﻫﻢ ﺇﻻ ﺟﻴﺶ ﻣﻦ ﺍﻟﻜﻔﺎﺭ ﺍﻟﻤﺘﺤﺰﺑﻴﻦ ﻋﻠﻰ ﺭﺳﻞ ﷲ‪ ،‬ﻣﻬﺰﻭﻡ ﻣﻜﺴﻮﺭ ﻋﻤﺎ ﻗﺮﻳﺐ )‪ .(http://goo.gl/rkXbkA‬ﻭﻓﺴﺮﻫﺎ ﺍﻟﺘﻔﺴﻴﺮ‬ ‫‪14‬‬

‫ﺍﻟﻤﻴﺴﺮ‪ :‬ﻫﺆﻻء ﺍﻟﺠﻨﺪ ﺍﻟﻤﻜﺬِّﺑﻮﻥ ﺟﻨﺪ ﻣﻬﺰﻭﻣﻮﻥ‪ ،‬ﻛﻤﺎ ﻫُﺰﻡ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻷﺣﺰﺍﺏ ﻗﺒﻠﻬﻢ )‪.(http://goo.gl/Z8lz84‬‬
‫‪111‬‬
 ‫‪@čòØ‬‬
‫‪ îÛ@Žkz‬‬ ‫‪fl –cëfl @ÂìÛ@ŽâìÓëfl @Ž†ìŽàqfl ëfl‬‬ ‫ﻮﻁﻡ‪َ ،1‬ﻭﺃَﺻۡ ٰ َﺤﺐُ ۡﻟ ۡﻴ َﻜ ِﺔ‪1‬ﺕ‪.1‬‬ ‫َﻭﺛ َ ُﻤﻮﺩ ُ‪َ ،‬ﻭﻗَ ۡﻮ ُﻡ ﻟُ ٖ‬ ‫ﺻ َﺤﺎﺏُ ْﺍﻷ َ ْﻳ َﻜ ِﺔ‬ ‫َﻭﺛ َ ُﻤﻮﺩ ُ َﻭﻗَ ْﻮ ُﻡ ﻟُﻮﻁٍ َﻭﺃ َ ْ‬ ‫‪2‬‬
‫ﻡ‪13 :38\38‬‬
‫ٓ‬
‫‪@ @l‬‬
‫‪Ž aflyþa@Ù÷č Ûëž c‬‬ ‫ﺃ ُ ْﻭ ٰﻟَﺌِﻚَ ۡٱﻷ َ ۡﺣﺰَ ﺍﺏُ ‪.‬‬ ‫ﺃُﻭﻟَﺌِﻚَ ْﺍﻷَﺣْﺰَ ﺍﺏُ‬
‫ﺏ‪.‬‬ ‫ﺳﻞَ‪ .‬ﻓَ َﺤ ﱠﻖ ِﻋﻘَﺎ ِ‬ ‫ٱﻟﺮ ُ‬ ‫ﺏ ﱡ‬ ‫ِﺇﻥ ُﻛ ﱞﻞ ﺇِ ﱠﻻ َﻛﺬ ﱠ َ‬ ‫ِﺇ ْﻥ ُﻛ ﱞﻞ ﺇِ ﱠﻻ َﻛﺬﱠ َ ﱡ ُ َ َ ِ ِ‬
‫ﺏ‬ ‫ﺎ‬ ‫َ‬ ‫ﻘ‬ ‫ﻋ‬ ‫ﱠ‬
‫ﻖ‬ ‫ﺤ‬ ‫َ‬ ‫ﻓ‬ ‫ﻞ‬ ‫ﺳ‬ ‫ﺍﻟﺮ‬ ‫ﺏ‬ ‫ﻡ‪14 :38\38‬‬
‫‪@ @l‬‬‫‪č bÔÇ‬‬ ‫‪č @ŞÕz‬‬‫‪flÏ‬‬‫Ž‪ @flÝ‬‬‫‹‪Ž‬‬‫‪ş Ûa@fll‰‬‬ ‫× ‪Ş‬‬ ‫×‪ @bKÛg@ĞÝ‬‬ ‫‪ @æg‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪3‬‬

‫‪@åčß@bflèÛ @bŞß@ñfl‡y‬‬ ‫‪č ëfl @òflzîfl–@bKÛg@bÛûŽçfl @Ž‹Ä‬‬ ‫‪ äflí@bflßëfl‬‬ ‫َ‬ ‫ٗ‬

‫ﺻﻴ َﺤﺔ َﻭﺣِ ﺪَﺓ‪ ،‬ﱠﻣﺎ ﻟ َﻬﺎ‬ ‫ٰ‬ ‫ٗ‬ ‫ۡ‬ ‫ﺆُﻻءِ ﺇِﻻ َ‬ ‫ﱠ‬ ‫ﻈ ُﺮ ٰ َٓﻫ َ ٓ‬ ‫َﻭ َﻣﺎ ﻳَﻨ ُ‬ ‫ﺻ ْﻴ َﺤﺔً َﻭﺍﺣِ ﺪَﺓ ً‬ ‫ﻈ ُﺮ َﻫﺆ َُﻻءِ ﺇِ ﱠﻻ َ‬ ‫َﻭ َﻣﺎ ﻳَ ْﻨ ُ‬ ‫‪4‬‬
‫ﻡ‪15 :38\38‬‬
‫ﺍﻕ ‪.‬‬ ‫ﻣِ ﻦ ﻓَ َﻮ ٖ‬ ‫َﻣﺎ ﻟَ َﻬﺎ ﻣِﻦ ﻓ َﻮﺍ ٍ‬
‫ﻕ‬ ‫َ‬ ‫ْ‬
‫‪1‬ﺕ‪1‬‬
‫‪@ @ÖaflìÏ‬‬ ‫‬
‫ﱠ ‪1‬ﺕ‪1‬‬ ‫ﱠ‬ ‫ﱠ‬
‫‪@âìflí@flÝjÓ@bfläİ‬‬ ‫‪K Ó‬‬ ‫‪č @bfläÛK@ÝğvÇ‬‬ ‫‪fl @bfläiŞ Š‬‬
‫‪fl @(aìÛbÓëfl‬‬ ‫ﻋ ِ ّﺠﻞ ﻟﻨَﺎ ﻗِﻄﻨَﺎ ﻗَ ۡﺒ َﻞ ﻳَ ۡﻮ ِﻡ‬ ‫َﻭﻗَﺎﻟُﻮﺍْ‪َ » :‬ﺭﺑﱠﻨَﺎ! َ‬ ‫ﻋ ِ ّﺠ ْﻞ ﻟﻨَﺎ ﻗِﻄﻨَﺎ ﻗَ ْﺒ َﻞ ﻳَ ْﻮ ِﻡ‬ ‫َ‬ ‫َﻭﻗَﺎﻟُﻮﺍ َﺭﺑﱠﻨَﺎ َ‬ ‫ﻡ‪16 :38\38‬‬
‫‪5‬‬

‫‪@ @l‬‬‫¨‪č bfl‬‬ ‫‪ča‬‬ ‫ﺏ«‪.‬‬ ‫ﺴﺎ ِ‬ ‫ۡٱﻟﺤِ َ‬ ‫ﺏ‬

‫ﺴﺎ ِ‬ ‫ْﺍﻟﺤِ َ‬
‫‡‪@bflã‬‬
‫‪fl jflÇ@‹׈aflë@flæìÛìÔífl @bflß@óÜÇ‬‬ ‫‪fl @‹čj–a‬‬ ‫ۡ‬
‫ﻋﻠَ ٰﻰ َﻣﺎ ﻳَﻘُﻮﻟﻮﻥَ‪َ [---] .‬ﻭٱﺫ ُﻛ ۡﺮ‬ ‫ُ‬ ‫ٱﺻۡ ﺒِ ۡﺮ َ‬
‫‪1‬‬ ‫ﻥ‬
‫ﻋ ْﺒﺪَﻧَﺎ‬ ‫ْ‬
‫ﻋﻠَﻰ َﻣﺎ ﻳَﻘُﻮﻟﻮﻥَ َﻭﺍﺫ ُﻛ ْﺮ َ‬ ‫ُ‬ ‫ﺻﺒِ ْﺮ َ‬ ‫ﺍ ْ‬ ‫‪6‬‬
‫ﻡ‪17 :38\38‬‬
‫‪@ @l‬‬‫†‪ć aŞëc@ŽéãŞ g@č‡íþa@aflˆ@fl†ëŽ afl‬‬ ‫ﻋ ۡﺒﺪَﻧَﺎ ﺩ َُﺍﻭۥﺩَ‪ ،‬ﺫَﺍ ۡٱﻷ َ ۡﻳﺪِ‪ .‬ﺇِﻧﱠ ٓۥﻪ ُ ﺃ َ ﱠﻭﺍﺏٌ ﺕ‪.1‬‬ ‫َ‬ ‫ﺩ َُﺍﻭﻭﺩ َ ﺫَﺍ ْﺍﻷ َ ْﻳ ِﺪ ﺇِﻧﱠﻪ ُ ﺃ َ ﱠﻭﺍﺏٌ‬
‫“‪@ğï‬‬ ‫‪čÈ‬‬‫‪fl Ûbči@flåzğj‬‬ ‫‪fl íŽ @ŽéÈ‬‬
‫§‪fl ßfl @flÞbflj‬‬‫Ž‪č a@bflã‹Şƒ‬‬ ‫‪fl @bŞãg‬‬ ‫ﻲ‬ ‫ﺸ‬
‫ِ‬ ‫ﻌ‬ ‫ۡ‬
‫ﭑﻟ‬ ‫ﺑ‬ ‫‪،‬‬ ‫ﻦَ‬ ‫ﺤ‬‫ۡ‬ ‫ﺒ‬
‫ّ‬ ‫ِ‬ ‫ﺴ‬
‫َ‬ ‫ُ‬ ‫ﻳ‬ ‫ُ‬ ‫ﻪ‬
‫ۥ‬ ‫ﻌ‬
‫َ َ‬‫ﻣ‬ ‫ﻝ‬ ‫َ‬ ‫ﺎ‬‫َ‬ ‫ﺒ‬ ‫ﺠ‬
‫ِ‬ ‫ۡ‬
‫ٱﻟ‬ ‫َﺎ‬ ‫ﻧ‬ ‫ﺮ‬ ‫ۡ‬ ‫ﺨ‬‫ﱠ‬ ‫ﺳ‬‫َ‬ ‫ﺎ‬ ‫ﺇِﻧﱠ‬ ‫ﺴ ِﺒّﺤْ َﻦ‬ ‫ﺳ ﱠﺨ ْﺮﻧَﺎ ْﺍﻟ ِﺠﺒَﺎ َﻝ َﻣ َﻌﻪ ُ ﻳُ َ‬ ‫ﺇِﻧﱠﺎ َ‬
‫‪7‬‬
‫ﻡ‪18 :38\38‬‬
‫ِ َ ِّ‬
‫‪@ @Ö afl‹’⁄aflë‬‬ ‫ﻕﻡ‪.1‬‬ ‫َﻭ ِ َ ِ‬
‫ﺍ‬ ‫ﺮ‬ ‫ۡ‬
‫ﺷ‬ ‫ٱﻹ‬ ‫ۡ‬ ‫ﺑِ ْﺎﻟ َﻌ ّ ِ َ ِ َ ِ‬
‫ﻕ‬ ‫ﺍ‬ ‫ﺮ‬ ‫ْ‬
‫ﺷ‬ ‫ﺍﻹ‬ ‫ْ‬ ‫ﻭ‬ ‫ﻲ‬ ‫ﺸ‬
‫ِ‬
‫×‪@ @laŞëc@ŽéÛK@ČÝ‬‬ ‫‪ @ñflŠìŽ“zflß@flİ‬‬ ‫‪K Ûaflë‬‬ ‫ﺍﺏﺕ‪.2‬‬ ‫ﻮﺭ ٗﺓ‪1‬ﺕ‪ .1‬ﻛُ ‪ّ ٞ‬ﻞ ﻟﱠ ٓۥﻪ ُ ﺃ َ ﱠﻭ ‪ٞ‬‬ ‫َ‬ ‫ُ‬
‫ﺸ‬ ‫ﺤ‬‫ۡ‬ ‫ٱﻟﻄ ۡﻴ َﺮ َﻣ‬ ‫َﻭ ﱠ‬ ‫ﻮﺭﺓ ً ﻛُ ﱞﻞ ﻟَﻪ ُ ﺃ َ ﱠﻭﺍﺏٌ‬ ‫ﺸ َ‬ ‫ﺍﻟﻄﻴ َْﺮ َﻣ ْﺤ ُ‬ ‫َﻭ ﱠ‬ ‫‪8‬‬
‫ﻡ‪19 :38\38‬‬
‫‪@flÝ—Ïëfl @òàfl Øč¨a@Žéäfl îflmaflë@ŽéØ‬‬ ‫’‡‪ ÜŽß@bflã†fl‬‬ ‫‪fl ëfl‬‬ ‫ﺷﺪَ ۡﺩﻧَﺎ‪ُ 1‬ﻣ ۡﻠ َﻜ ۥﻪ ُ َﻭ َءﺍﺗ َۡﻴ ٰﻨَﻪُ ۡٱﻟﺤِ ۡﻜ َﻤﺔَ َﻭﻓَﺼۡ َﻞ‬ ‫َﻭ َ‬ ‫ﺼ َﻞ‬ ‫َ‬
‫ُ ﺤِ َ َ ْ‬‫ﻓ‬ ‫ﻭ‬ ‫َ‬ ‫ﺔ‬‫ﻤ‬ ‫ْ‬
‫ﻜ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻩ‬ ‫َﺎ‬ ‫ﻨ‬‫ﻴ‬‫ْ‬ ‫َ‬ ‫ﺗ‬‫َ‬ ‫ﺁ‬ ‫ﻭ‬‫َ‬ ‫ُ‬ ‫ﻪ‬ ‫َ‬
‫ﻜ‬ ‫ْ‬
‫ﻠ‬ ‫ﻣ‬ ‫ﺷﺪَ ُ‬ ‫َﺎ‬ ‫ﻧ‬‫ْ‬ ‫ﺩ‬ ‫َﻭ َ‬ ‫‪9‬‬
‫ﻡ‪20 :38\38‬‬
‫ﺏ ‪.‬‬ ‫ۡٱﻟﺨِ ﻄﺎ ِ‬‫َ‬ ‫ْﺍﻟﺨِ ﻄﺎ ِ‬
‫ﺏ‬ ‫َ‬
‫ﺕ‪1‬‬
‫‪@ @l‬‬ ‫©‪č bİ‬‬ ‫‪ča‬‬
‫‪@(a뎊ìŞ‬‬ ‫‪fl mfl @ˆg@á—©a@(aûŽjfl ãfl @Ùîflmc @Ýflçëfl‬‬ ‫ْﺕ‪1‬‬
‫ﺴ ﱠﻮ ُﺭﻭﺍ‬ ‫ۡ‬ ‫ۡ‬
‫َﻭﻫ َۡﻞ ﺃَﺗ َٰﯨﻚَ ﻧَﺒَ ُﺆﺍ ٱﻟﺨَﺼۡ ِﻢ ﺇِﺫ ﺗ َ َ‬ ‫ْ‬ ‫ﺴ ﱠﻮ ُﺭﻭﺍ‬ ‫ْ‬
‫َﻭﻫ َْﻞ ﺃَﺗَﺎﻙَ ﻧَﺒَﺄ ﺍﻟ َﺨﺼ ِْﻢ ﺇِﺫ ﺗ َ َ‬
‫ْ‬ ‫ُ‬ ‫‪10‬‬
‫ﻡ‪21 :38\38‬‬
‫‪@ @l‬‬‫‪fl afl‹zč¾a‬‬ ‫ﺍﺏﻡ‪1‬ﺕ‪2‬؟‬ ‫ﻤِﺤ َﺮ َ‬ ‫ۡٱﻟ ۡ‬ ‫ْﺍﻟﻤِ ﺤ َْﺮ َ‬
‫ﺍﺏ‬

‫ﺕ‪ (1‬ﺟﺎء ﺍﻟﻔﻌﻞ ﻛﺬﺑﺖ ﺑﺼﻴﻐﺔ ﺍﻟﻤﺆﻧﺚ ﻣﻊ ﻗﻮﻡ ﻓﻲ ﺛﻤﺎﻧﻲ ﺁﻳﺎﺕ‪ ،‬ﺑﻴﻨﻤﺎ ﺟﺎء ﺍﻟﻔﻌﻞ ﻛﺬﺏ ﺑﺼﻴﻐﺔ ﺍﻟﻤﺬﻛﺮ ﻣﻊ ﺃﺻﺤﺎﺏ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 176 :26\47‬ﻭ‪ .80 :15\54‬ﻭﻗﺪ ﺗﻢ ﺗﺒﺮﻳﺮ ﻫﺬﺍ ﺍﻟﺨﻄﺄ‬ ‫‪1‬‬

‫ﻋﻠﻰ ﺃﺳﺎﺱ ﺗﺄﻧﻴﺚ ﺍﻟﺠﻤﺎﻋﺔ )ﺍﻟﻨﺤﺎﺱ ‪ ♦ (http://goo.gl/DH5bHO‬ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.52 :53\23‬‬
‫‪ (1‬ﻟَ ْﻴ َﻜ ِﺔ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 53 :53\23‬ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.14 :50\34‬‬ ‫‪2‬‬

‫‪ِ (1‬ﺇ ْﻥ ُﻛﻠﱞﻬﻢ ﻟ ﱠﻤﺎ ‪ِ (2‬ﻋﻘَﺎ ِﺑﻲ‪.‬‬ ‫‪3‬‬

‫ﻕ ♦ ﺕ‪ (1‬ﻓ ََﻮﺍﻕ‪ :‬ﺍﻓﺎﻗﺔ ﻭﺻﺤﻮﺓ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻻ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺗﻜﺮﺍﺭ )‪.(http://goo.gl/eP7hd2‬‬ ‫‪ (1‬ﻓُ َﻮﺍ ٍ‬ ‫‪4‬‬

‫‪ (1‬ﻗﺮﺍءﺓ ﺃﻭ ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﻛﺘﺎﺑﻨﺎ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (121‬ﺕ‪ (1‬ﻳﻌﺮﻑ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ :‬ﻧﺼﻴﺒﻨﺎ ﺃﻭ ﻛﺘﺎﺏ ﺃﻋﻤﺎﻟﻨﺎ‪ .‬ﻭﻳﺮﻯ ‪) Jeffery‬ﺹ ‪ (241‬ﺃﻧﻬﺎ ﻣﻦ ﺍﻵﺭﺍﻣﻴﺔ ﻭﺗﻌﻨﻲ‬ ‫‪5‬‬

‫ﻗﺮﺍﺭ ﺍﻟﺤﻜﻢ ‪ -‬ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺧﻄﺄ ﻓﻲ ﺍﻟﻨﺴﺦ ﻭﺃﺻﻠﻬﺎ ﻛﺘﺎﺑﻨﺎ ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﺸﻴﻌﻴﺔ‪ ،‬ﺃﻭ ﻗﺪ ﺗﻜﻮﻥ ﻓﺼﻠﻨﺎ )ﺑﺈﻟﺼﺎﻕ ﺍﻟﺼﺎﺩ ﺑﺎﻷﻟﻒ ﻭﺗﻢ ﺗﻨﻘﻴﻄﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ(‪ .‬ﻭﻗﺪ ﺟﺎءﺕ ﻛﻠﻤﺔ ﺍﻟﻘﻂ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‬
‫ﻓﻲ ﻛﻞ ﺍﻟﻘﺮﺁﻥ )ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ( ﻟﻜﻦ ﺟﺎءﺕ ﻛﻠﻤﺔ ﺍﻟﻔﺼﻞ ‪ 7‬ﻣﺮﺍﺕ ﻭﻳﻮﻡ ﺍﻟﻔﺼﻞ ‪ 6‬ﻣﺮﺍﺕ‪ .‬ﻭﺍﻟﻔﺼﻞ ﻳﻌﻨﻲ ﺍﻟﻘﻀﺎء ﺑﻴﻦ ﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻁﻞ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻔﺼﻞ ﻳﻌﻨﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪ ♦ 5 :9\113‬ﺕ‪ (1‬ﺃ َ ﱠﻭﺍﺏ‪ :‬ﻛﺜﻴﺮ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﷲ‪.‬‬ ‫‪6‬‬

‫ﺗﻐﻴﻴﺮﺍ ﻣﻈﻬﺮﻳ•ﺎ‪ .‬ﻓﺈﻥ ﺩﺍﻭﻭﺩ ﻓﻲ ﺍﻟﻤﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﻱ ﻛﻤﺎ ﻓﻲ ﺍﻷﺭﺽ ﻳﻌﺘﺒﺮ ﻣﻦ ﺍﻟﻤﻘﺪّﻣﻴﻦ‪.‬‬ ‫ً‬ ‫ﻡ‪ (1‬ﺗﻘﻮﻝ ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻥ ﻣﻮﺕ ﺩﺍﻭﻭﺩ ﻟﻢ ﻳَ ْﻌﻦ ﻧﻬﺎﻳﺔ ﻟﺒﻬﺎء ﻣﻠﻜﻪ ﻭﻋﻈﻤﺘﻪ‪ .‬ﻟﻘﺪ ﺳﺒﺐ ﻓﻘﻂ‬ ‫‪7‬‬

‫ﻭﻓﻲ ﻗﺎﻋﺔ ﺍﻟﻌﺮﺵ ﺍﻟﺴﻤﺎﻭﻳّﺔ ﻳﻨﺼﺐ ﻟﻪ ﻋﺮﺵ ﻣﻦ ﻧﺎﺭ ﻫﺎﺋﻞ ﺍﻟﺤﺠﻢ ﻣﻘﺎﺑﻞ ﻋﺮﺵ ﷲ ﻣﺒﺎﺷﺮﺓ‪ .‬ﻭﺑﻴﻨﻤﺎ ﻫﻮ ﺟﺎﻟﺲ ﻋﻠﻰ ﻋﺮﺷﻪ ﻭﻫﻮ ﻣﺤﺎﻁ ﺑﺎﻟﻤﻠﻮﻙ ﻣﻦ ﺑﻴﺖ ﺩﺍﻭﻭﺩ ﻭﻣﻠﻮﻙ ﺇﺳﺮﺍﺋﻴﻠﻴﻴﻦ‬
‫ﱡﻭﺱ‬ ‫ﱡﻭﺱ ﻗُﺪ ٌ‬ ‫ﺍﻟﺮﺏﱡ ﻳَﻤ ِﻠﻚُ ﺃَﺑَﺪَ ﺍﻟﺪﱡﻫﻮﺭ« )ﺍﻟﺨﺮﻭﺝ ‪ .(18 :15‬ﻭﻋﻠﻴﻬﺎ ﻳﺠﻴﺐ ﻣﻴﻄﺎﻁﺮﻭﻥ ﺍﻟﻤﻼﻙ ﻭﻣﻦ ﻣﻌﻪ‪» :‬ﻗُﺪ ٌ‬ ‫ﺁﺧﺮﻳﻦ‪ ،‬ﻳﺘﺮﻧﻢ ﺑﻤﺰﺍﻣﻴﺮ ﺟﻤﻴﻠﺔ ﺑﺮﻭﻋﺔ‪ .‬ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﻘﻮﻡ ﺩﺍﺋ ًﻤﺎ ﺑﻨﻄﻖ ﺍﻵﻳﺔ‪ » :‬ﱠ‬
‫ﺍﻟﺮﺏﱡ َﻣ ِﻠ ًﻜﺎ‬ ‫ﻗُﺪﱡﻭﺱ‪َ ،‬ﺭﺏﱡ ﺍﻟﻘُ ﱠﻮﺍﺕ« )ﺃﺷﻌﻴﺎ ‪ (3 :6‬ﻫﺬﻩ ﻫﻲ ﺍﻹﺷﺎﺭﺓ ﻟﻠﺤﻴّﻮﺕ ﺍﻟﻤﻘﺪّﺳﺔ ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻟﺘﺸﺎﺭﻙ ﻓﻲ ﺍﻟﺘﺴﺒﻴﺢ‪ .‬ﻭﻓﻲ ﺍﻟﻨﻬﺎﻳﺔ ﻳﻐﻨﻲ ﺍﻟﻤﻠﻮﻙ ﻣﻦ ﺑﻴﺖ ﺩﺍﻭﻭﺩ ﺑﺎﻵﻳﺔ‪» :‬ﻭﻳَﻜﻮ ُﻥ ﱠ‬
‫ﺭﺽ ُﻛﻠِّﻬﺎ‪ ،‬ﻭﻓﻲ ﺫﻟﻚ ﺍﻟﻴَﻮﻡ‪ ،‬ﻳَﻜﻮﻥُ َﺭﺏﱞ ﻭﺍﺣِ ﺪٌ ﻭﺁﺳ ُﻤﻪ ﻭﺍﺣِ ﺪ« )ﺯﻛﺮﻳﺎ ‪ .(9 :14‬ﻳﺒﺪﻭ ﺃﻥ ﻓﻜﺮﺓ ﺗﺴﺒﻴﺢ ﺍﻟﻄﻴﺮ ﻭﺍﻟﺠﺒﺎﻝ ﻗﺪ ﺟﺎءﺕ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ‬ ‫ﻋﻠﻰ ﺍﻷ َ ِ‬
‫‪ .(42‬ﻭﻧﻘﺮﺃ ﻓﻲ ﻣﺨﻄﻮﻁﺎﺕ ﻗﻤﺮﺍﻥ‪ ،‬ﺍﻟﻤﺰﺍﻣﻴﺮ ﺍﻟﻤﻨﺤﻮﻟﺔ‪ ،‬ﻣﺰﻣﻮﺭ ﺭﻗﻢ ‪ :111‬ﻟﻘﺪ ﺻﻨﻌﺖ ﻳﺪﺍﻱ ﺃﺩﺍﺓ ﻣﻮﺳﻴﻘﻴﺔ‪ ،‬ﻭﺃﺻﺎﺑﻌﻲ ﻛﻨﺎﺭﺓ‪ ،‬ﻭﻗﺪ ﺳﺒﺤﺖ ﻳﻬﻮﻩ‪ ،‬ﺇﺫ ﻗﻠﺖ ﻟﻨﻔﺴﻲ ﺃﻧﺎ ﻓﻲ ﻧﻔﺴﻲ‪ :‬ﺃﻻ ﺗﺸﻬﺪ‬
‫ﺍﻟﺠﺒﺎﻝ ﻟﻪ؟ ﻭﺍﻟﺘﻼﻝ ﺃﻻ ﺗﺸﻬﺮﻩ؟ ﺍﻷﺷﺠﺎﺭ ﺃﺛﻨﺖ ﻋﻠﻰ ﻋﺒﺎﺭﺍﺗﻲ ﻭﺍﻟﻘﻄﻴﻊ ﻋﻠﻰ ﺃﺷﻌﺎﺭﻱ ﺇﻟﺦ )ﻛﺘﺎﺑﺎﺕ ﻣﺎ ﺑﻴﻦ ﺍﻟﻌﻬﺪﻳﻦ ﺝ‪ 1‬ﺹ ‪.(405‬‬
‫ُﻮﺭﺓ ً« ﺕ‪ (2‬ﺃ َ ﱠﻭﺍﺏ‪ :‬ﻛﺜﻴﺮ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﷲ‪.‬‬ ‫ﺴ ِﺒّ ْﺤﻦَ « ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺇﻟﻰ ﺍﻹﺳﻢ » َﻣﺤْ ﺸ َ‬ ‫ُﻮﺭﺓ ٌ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻔﻌﻞ »ﻳُ َ‬ ‫ﺍﻟﻄﻴ ُْﺮ َﻣﺤْ ﺸ َ‬ ‫‪َ (1‬ﻭ ﱠ‬ ‫‪8‬‬

‫ﺷﺪﱠ ْﺩﻧَﺎ ♦ ﺕ‪ (1‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ :‬ﺍﻟﺨﻄﺎﺏ ﺍﻟﻔﺼﻞ‪.‬‬ ‫‪َ (1‬ﻭ َ‬ ‫‪9‬‬

‫ﺕ‪ (1‬ﺗﺴﻮﺭ‪ :‬ﺗﺴﻠﻖ ﺍﻟﺴﻮﺭ‪ ،‬ﺃﻱ ﺍﻟﺤﺎﺋﻂ ﺕ‪ (2‬ﻣﺤﺮﺍﺏ‪ :‬ﻣﻜﺎﻥ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎ ﺍﻟﻘﺼﺮ♦ ﻡ‪ (1‬ﻟﻔﻬﻢ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻳﺠﺐ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﻣﺎ ﺫﻛﺮﻩ ﺳﻔﺮ ﺻﻤﻮﺋﻴﻞ ﺍﻟﺜﺎﻧﻲ ﻓﻲ ﺍﻟﻔﺼﻠﻴﻦ ‪11‬‬ ‫‪10‬‬

‫ﺻﺮﻭﺍ َﺭﺑﱠﺔ‪ .‬ﻭﺃ َ ﱠﻣﺎ‬ ‫ﻁﻪ ﻣﻌَﻪ ﻛ ﱠﻞ ﺇِﺳْﺮﺍﺋﻴﻞ‪ ،‬ﻓﺄَﻫﻠَﻜﻮﺍ ﺑَﻨﻲ َﻋ ّﻤﻮﻥ ﻭﺣﺎ َ‬ ‫ﺿﺒﱠﺎ َ‬‫ﺩﺍﻭﺩُ ﻳﻮﺁﺏ ﻭ ُ‬ ‫ﺳ َﻞ ُ‬ ‫ﺖ ﺧﺮﻭﺝِ ﺍﻟﻤُﻠﻮﻙِ ﺇِﻟﻰ ﺍﻟ َﺤﺮْ ﺏ‪ ،‬ﺃَﺭ َ‬ ‫ﺴﻨَﺔ ﻓﻲ َﻭﻗ ِ‬ ‫ﺪﺍﺭ ﺍﻟ ﱠ‬ ‫ﻭ‪ 12‬ﻧﻨﻘﻠﻬﻤﺎ ﻫﻨﺎ‪ :‬ﺍﻟﻔﺼﻞ ‪» :11‬ﻭﻟَ ﱠﻤﺎ ﻛﺎﻥﱠ َﻣ ُ‬
‫ﻋﻦ‬ ‫ِ‬ ‫ﻝ‬ ‫َ‬ ‫َ‬ ‫ﺄ‬ ‫ﺳ‬
‫َ‬ ‫ﻭ‬ ‫ُ‬ ‫ﺩ‬ ‫ﺩﺍﻭ‬
‫ُ‬ ‫ﻞ‬‫َ‬ ‫ﺳ‬
‫َ‬ ‫ﺭ‬ ‫َ‬ ‫ﺄ‬ ‫ﻓ‬ ‫•ﺍ‪.‬‬ ‫ﺪ‬ ‫ﺟ‬ ‫ِ‬ ‫ً‬ ‫ﺔ‬ ‫ﻤﻴﻠ‬ ‫ﺟ‬‫َ‬ ‫ﻟﻤﺮﺃﺓ‬ ‫ﺍ‬ ‫ﺖ‬ ‫ﱠ‬ ‫ﻧ‬‫ﻭﻛﺎ‬ ‫‪،‬‬ ‫ﻢ‬
‫ﱡ‬ ‫َﺤِ‬ ‫ﺘ‬ ‫َﺴ‬ ‫ﺗ‬ ‫ﺍﻣﺮﺃﺓ‬ ‫ﱠﻄﺢ‬
‫ِ‬ ‫ﺴ‬ ‫ﺍﻟ‬ ‫ﻋﻦ‬
‫ِ‬ ‫ﻯ‬ ‫َ‬ ‫ﺃ‬‫ﻓﺮ‬ ‫َ‬ ‫ِﻚ‪،‬‬ ‫ﺖ ﺍﻟ َﻤﻠ‬ ‫ﻄﺢ ﺑَﻴ ِ‬ ‫ﺮﻳﺮﻩ ﻭﺗ َﻤﺸﱠﻰ ﻋﻠﻰ َﺳ ِ‬ ‫ﺳ ِ‬ ‫ﻗﺎﻡ ﻋﻦ َ‬ ‫ﺩﺍﻭﺩَ َ‬ ‫ﺃﻭﺭﺷَﻠﻴﻢ‪ .‬ﻭﻛﺎﻥﱠ ﻋِﻨﺪَ ﺍﻟ َﻤﺴﺎ َء ﺃَﻥﱠ ُ‬ ‫ِﻲ ﻓﻲ َ‬ ‫ﺩﺍﻭﺩُ ﻓﺒَﻘ َ‬ ‫ُ‬
‫ﺖ ﺍﻟ َﻤﺮﺃَﺓ ُ‬ ‫ﻭﺭ َﺟﻌَﺖ ِﺇﻟﻰ ﺑَﻴﺘِﻬﺎ‪ .‬ﻭ َﺣ َﻤﻠَ ِ‬ ‫ﺳﺘِﻬﺎ‪َ .‬‬ ‫ﻄﻬﺮﺕ ﻣِ ﻦ ﻧَﺠﺎ َ‬ ‫ﺩﺍﻭﺩُ ُﺭﺳ ًُﻼ ﻭﺃ َ َﺧﺬَﻫﺎ‪ ،‬ﻓﻤﺎﺗﺖ ِﺇﻟَﻴﻪ ﻓﻀﺎ َﺟﻌَﻬﺎ‪ ،‬ﻭﻛﺎﻧﱠﺖ ﻗﺪ ﺗ َ َ‬ ‫ﺳ َﻞ ُ‬ ‫ﻲ«‪ .‬ﻓﺄَﺭ َ‬ ‫ﻭﺭﻳﱠﺎ ﺍﻟﺤِ ﺜ ّ ّ‬ ‫ﺁﻣﺮﺃَﺓ ُ ﺃ ُ ِ‬
‫ﻟﻴﻌﺎﻡ‪َ ،‬‬ ‫ﺍﻟ َﻤﺮﺃَﺓ‪ ،‬ﻓﻘﻴ َﻞ ﻟَﻪ‪» :‬ﺃَﻧﱠﻬﺎ َﺑﺘْﺸﺎﺑَ ُﻊ ﺑِﻨﺖُ ﺃَ َ‬
‫ﺳﻼﻣ ِﺔ ﻳﻮﺁﺏ‬ ‫ﺩﺍﻭﺩُ ﻋﻦ َ‬ ‫ﻭﺭﻳﱠﺎ‪ ،‬ﻓﺎَﺳﺘ َﺨ َﺒ َﺮﻩ ُ‬ ‫ﺩﺍﻭﺩ‪ .‬ﻓﺠﺎءﻩ ﺃ ُ ِ‬ ‫ﻭﺭﻳﱠﺎ ِﺇﻟﻰ ُ‬ ‫ﺳ َﻞ ﻳﻮﺁﺏ ﺃ ُ ِ‬ ‫ﻲ«‪ .‬ﻓﺄَﺭ َ‬ ‫ﻭﺭﻳﱠﺎ ﺍﻟﺤِ ِﺜ ّ ّ‬ ‫ﻲ ﺃُ ِ‬ ‫ﻗﺎﺋﻼ‪» :‬ﺃَﺭ ِﺳ ْﻞ ِﺇ َﻟ ﱠ‬ ‫ﺩﺍﻭﺩُ ِﺇﻟﻰ ﻳﻮﺁﺏ ً‬ ‫ﺳ َﻞ ُ‬ ‫ﺩﺍﻭﺩَ ﻭﻗﺎﻟَﺖ‪» :‬ﺃَﻧﱠﻨﻲ ﺣﺎﻣِ ﻞ«‪ .‬ﻓﺄَﺭ َ‬ ‫ﺳﻠَﺖ ﻭﺃَﺧ َﺒ َﺮﺕ ُ‬ ‫ﻓﺄَﺭ َ‬
‫ﺖ‬ ‫ﺏ ﺑَﻴ ِ‬ ‫ﻭﺭﻳﱠﺎ ﺁﺿﻄﺠ ًﻊ ﻋﻠﻰ ﺑﺎ ِ‬ ‫ﺖ ﺍﻟ َﻤﻠِﻚ‪ ،‬ﻭ ُﺣ ِﻤﻠَﺖ َﻭﺭﺍ َءﻩ َﻫﺪِﻳﺔ ﻣِ ﻦ ﻋِﻨ ِﺪ ﺍﻟ َﻤﻠِﻚ‪ .‬ﻟ ِﻜﻦﱠ ﺃ ُ ِ‬ ‫ﻭﺭﻳﱠﺎ ﻣِ ﻦ ﺑَﻴ ِ‬ ‫ﻭﺭﻳﱠﺎ‪» :‬ﺃَﻧﱠ ِﺰﻝْ ِﺇﻟﻰ ﺑَﻴﺘﻚَ ﻭﺃﻏ ِﺴﻞْ ِﺭﺟﻠَﻴﻚَ «‪ .‬ﻓﺨ ََﺮ َﺝ ﺃ ُ ِ‬ ‫ﺩﺍﻭﺩُ ِﻷ ُ ِ‬ ‫ﻭﻋﻦ ﺍﻟ َﺤﺮْ ﺏ‪ .‬ﺛ ُ ﱠﻢ ﻗﺎ َﻝ ُ‬ ‫ِ‬ ‫ﺐ‬
‫ﺸﻌ ِ‬ ‫ﻭﺍﻟ ﱠ‬
‫ِﺪﺍﻭﺩ‪» :‬ﺃَﻥﱠ‬ ‫ﻭﺭﻳﱠﺎ ﻟ ُ‬ ‫َﻨﺰﻝْ ِﺇﻟﻰ ﺑَﻴﺘﻚَ ؟ ﻓﻘﺎ َﻝ ﺃ ُ ِ‬ ‫ﺴﻔَﺮ؟ ﻓﻤﺎ ﺑﺎﻟُﻚَ ﻟﻢ ﺗ ِ‬ ‫ﻭﺭﻳﱠﺎ‪» :‬ﺃَﻣﺎ ِﺟﺌﺖ ﻣِ ﻦَ ﺍﻟ ﱠ‬ ‫ﺩﺍﻭﺩُ ِﻷ ُ ِ‬ ‫ﻨﺰﻝْ ِﺇﻟﻰ َﺑﻴﺘِﻪ‪ .‬ﻓﻘﺎ َﻝ ُ‬ ‫ﻭﺭﻳﱠﺎ ِﻟﻢ َﻳ ِ‬ ‫ﺩﺍﻭﺩُ ﺃَﻥﱠ ﺃ ُ ِ‬ ‫ﺧﺒﺮ ُ‬ ‫ﻨﺰﻝْ ِﺇﻟﻰ َﺑﻴﺘِﻪ‪ .‬ﻭﺃ ُ َ‬ ‫ﺳ َﻴﺪِﻩ‪ ،‬ﻭﻟﻢ َﻳ ِ‬ ‫ﻤﻴﻊ َﺧﺪ َِﻡ َ‬ ‫ﺍﻟ َﻤﻠِﻚِ ﻣﻊ َﺟ ِ‬
‫ﻭﺃﺷﺮﺏُ ﻭﺃُﺿﺎﺟ ُﻊ ﺍَﻣﺮﺃﺗﻲ؟ ﻻ‪ ،‬ﻭ َﺣﻴﺎﺗِﻚَ ﻭ َﺣﻴﺎﺓِ‬ ‫َ‬ ‫ﺳﻴِّﺪﻱ ُﻣﻌَﺴﻜِﺮﻭﻥَ ﻋﻠﻰ َﻭﺟ ِﻪ ﺍﻟﺤُﻘﻮﻝ‪ ،‬ﻭﺃَﻧﱠﺎ ﺃَﺩ ُﺧ ُﻞ ﺑَﻴﺘﻲ ﻭﺁ ُﻛ ُﻞ‬ ‫ﻁ َ‬ ‫ﺿﺒﱠﺎ َ‬ ‫ﺳﻴَﺪﻱ ﻭ ُ‬ ‫ﺍﻟﺘﱠﺎﺑﻮﺕَ ﻭﺇِﺳْﺮﺍﺋﻴ َﻞ ﻭﻳَﻬﻮﺫﺍ ُﻣﻘﻴﻤﻮﻥَ ﻓﻲ ﺍﻷَﻛﻮﺍﺥ‪ ،‬ﻭﻳﻮﺁﺏ َ‬
‫ﻭﺧﺮ َﺝ َﻣﺴﺎ ًء‬ ‫َ‬ ‫ﺳﻜﺮﻩ‪.‬‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ﺏ‬
‫ِ َ‬ ‫َﺮ‬ ‫ﺷ‬ ‫ﻭ‬ ‫َﻳﻪ‬ ‫ﺪ‬ ‫ﻳ‬
‫َ‬ ‫َﻴﻦَ‬ ‫ﺑ‬ ‫ﻞ‬ ‫َ‬ ‫ﻛ‬ ‫َ‬ ‫ﺄ‬ ‫ﻓ‬ ‫ﺩ‪،‬‬ ‫ﺩﺍﻭ‬‫ُ‬ ‫َﻋﺎﻩ‬ ‫ﺩ‬ ‫ﺪ‬‫ِ‬ ‫ﻐ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﻭﻓﻲ‬ ‫ﻮﻡ‪.‬‬ ‫ﻴ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﺫﻟﻚ‬ ‫َﻠﻴﻢ‬ ‫ﺷ‬ ‫ﺃﻭﺭ‬
‫َ‬ ‫ﻓﻲ‬ ‫ﱠﺎ‬ ‫ﻳ‬‫ﻭﺭ‬
‫َ َ ِ‬‫ُ‬ ‫ﺃ‬ ‫ِﻲ‬‫ﻘ‬ ‫ﺒ‬ ‫ﻓ‬ ‫«‪.‬‬ ‫ُ‬
‫ِ ﻚَ‬‫ﻓ‬ ‫ﺃﺻﺮ‬ ‫ًﺍ‬ ‫ﺪ‬‫ﻏ‬‫َ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ﻮﻡ‬
‫ﺚ ﺍﻟ َﻴ َ‬ ‫ﻭﺭﻳﱠﺎ‪» :‬ﺃُﻣ ُﻜ ِ‬ ‫ﺩﺍﻭﺩُ ِﻷ ُ ِ‬ ‫ﻧَ ْﻔﺴِﻚَ ‪ ،‬ﺃَﻧﱠﻲ ﻻ ﺃ َﻓ َﻌ ُﻞ ﻫﺬﺍ«‪ .‬ﻓﻘﺎ َﻝ ُ‬
‫ﻴﺚ ﻳَﻜﻮﻥُ ﺍﻟﻘِﺘﺎ ُﻝ ﺷَﺪﻳﺪًﺍ‪،‬‬ ‫ﻭﺭﻳﱠﺎ َﺣ ُ‬ ‫ﺿﻌﻮﺍ ﺃ ُ ِ‬ ‫ﻗﺎﺋﻼ‪َ » :‬‬ ‫ﺏ ً‬ ‫َﺐ ﻓﻲ ﺍﻟﻜِﺘﺎ ِ‬ ‫ﻭﺭﻳﱠﺎ‪ .‬ﻛﺘ َ‬ ‫ﺳﻠَﻪ ﺑِﻴَ ِﺪ ﺃ ُ ِ‬ ‫ﺩﺍﻭﺩُ ﺇﻟﻰ ﻳﻮﺁﺏ ﻛِﺘﺎﺑًﺎ ﻭﺃَﺭ َ‬ ‫َﺐ ُ‬ ‫ﺼﺒﺎﺡ‪َ ،‬ﻛﺘ َ‬ ‫ﻨﺰﻝْ ‪ .‬ﻓﻠَ ﱠﻤﺎ ﻛﺎﻥﱠ ﺍَﻟ ﱠ‬ ‫ﺳﻴَﺪِﻩ‪ ،‬ﻭﺇِﻟﻰ َﺑﻴﺘِﻪ ﻟﻢ ﻳَ ِ‬ ‫ﺮﻳﺮﻩ ﻣﻊ َﺧﺪَﻡ َ‬ ‫ﺳ ِ‬ ‫ﻄﺠ َﻊ ﻓﻲ َ‬ ‫ﻓﺂﺿ َ‬
‫ﻂ ﻣِ ﻦَ‬ ‫ﺴﻘَ َ‬ ‫ﻭﺣﺎﺭﺑﻮﺍ ﻳﻮﺁﺏ‪ ،‬ﻓ َ‬ ‫َ‬ ‫ﻭﺭﻳﱠﺎ ﻓﻲ ﺍﻟ َﻤﻜﺎﻥﱠ ﺍﻟﱠﺬﻱ َﻋﻠ َِﻢ ﺃَ ﱠﻥ ﻓﻴﻪ ِﺭﺟﺎ َﻝ ﺍﻟ َﺒﺄﺱ‪ .‬ﻓﺨ ََﺮ َﺝ ﺭﺟﺎ ُﻝ ﺍﻟ َﻤﺪﻳﻨَ ِﺔ‬ ‫ﺼﺎﺭ ﻳﻮﺁﺏ ﻟِﻠ َﻤﺪﻳﻨَ ِﺔ ﺃَﻧﱠﻪ َﺟ َﻌ َﻞ ﺃ ُ ِ‬ ‫ِ‬ ‫ﺏ َﻭﻳﻤﻮﺕ«‪ .‬ﻓﻜﺎ ﱠﻥ ﻓﻲ ﺣِ‬ ‫ُﻀﺮ َ‬
‫ﺼ ِﺮﻓﻮﺍ ﻣِ ﻦ َﻭﺭﺍﺋِﻪ‪ ،‬ﻓﻴ َ‬ ‫ﻭﺃَﻧﱠ َ‬
‫ﺍﻟﺮﺳﻮ َﻝ ﻭﻗﺎ َﻝ ﻟَﻪ‪» :‬ﺇِﺫﺍ ﺃَﻧﱠﺘ َ َﻬﻴﺖَ ﻣِ ﻦ َﻛﻼﻣِ ﻚَ ﻣﻊ ﺍﻟ َﻤﻠِﻚِ ﻋﻦ ُﻛ ِّﻞ ﻣﺎ‬ ‫ﻣﺮ ﺍﻟ َﺤﺮْ ﺏ‪ .‬ﻭﺃ َ َﻣ َﺮ ﻳﻮﺁﺏ ﱠ‬ ‫ﺩﺍﻭﺩَ ﺑِ ُﻜ ِّﻞ ﻣﺎ ﻛﺎﻥﱠ ﻣِﻦ ﺃَ ِ‬ ‫ﺳ َﻞ ﻳﻮﺁﺏ ﻭﺃَﺧﺒَ َﺮ ُ‬ ‫ﻲ ﺃﻳﻀًﺎ‪ .‬ﻓﺄَﺭ َ‬ ‫ﻭﺭﻳﱠﺎ ﺍﻟﺤِ ِﺜ ّ ّ‬ ‫ﺩﺍﻭﺩ‪ ،‬ﻭﻣﺎﺕَ ﺃ ُ ِ‬ ‫ﺐ ﻣِ ﻦ ِﺭﺟﺎ ِﻝ ُ‬ ‫ﺸﻌ ِ‬ ‫ﺍﻟ •‬
‫ﻴﺲ ﺃَﻥﱠ ﺍ َﻣﺮﺍﺓ ً َﺭ َﻣﺘﻪ ِﺑﻘِﻄ َﻌ ِﺔ‬ ‫ﻕ ﺍﻟﺴﱡﻮﺭ؟ َﻣﻦ ﻗَﺘ َ َﻞ ﺃﺑﻴ َﻤﻠِﻚَ ﺑﻦَ َﻳ ُﺮ ﱠﺑ ْﻌﻞ؟ ﺃَﻟَ َ‬ ‫ﺤﺎﺭﺑﻮﺍ؟ ﺃَﻣﺎ ﺗ َﻌﻠَﻤﻮﻥَ ﺃَﻧﱠﻬﻢ ﻳَﺮْ ﻣﻮﻥَ ﻣِ ﻦ ﻓَﻮ ِ‬ ‫ﻀﺐُ ﺍﻟ َﻤﻠِﻚِ ﻭﻗﺎ َﻝ ﻟَﻚ‪ :‬ﻟ َِﻢ ﺩَﻧﻮﺗُﻢ ﻣِﻦَ ﺍﻟ َﻤﺪﻳﻨ ِﺔ ِﻟﺘ ُ ِ‬ ‫ﺛﺎﺭ َﻏ َ‬ ‫ﻣﺮ ﺍﻟ َﺤﺮﺏ‪ ،‬ﻓﺈِﺫﺍ َ‬ ‫ﻛﺎﻥﱠ ﻣِ ﻦ ﺃ َ ِ‬
‫ﺳﻠَﻪ ﻓﻴﻪ ﻳﻮﺁﺏ‪ .‬ﻭﻗﺎ َﻝ‬ ‫ﺩﺍﻭﺩَ ﺑِ ُﻜ ِّﻞ ﻣﺎ ﺃﺭ َ‬ ‫ﺻ َﻞ ﻭﺃَﺧﺒَ َﺮ ُ‬ ‫ﻭﻭ َ‬ ‫ﺍﻟﺮﺳﻮ ُﻝ َ‬ ‫ﻲ ﺃﻳﻀًﺎ ﻗﺪ ﻣﺎﺕ«‪ .‬ﻓ َﻤﻀﻰ ﱠ‬ ‫ﻭﺭﻳﱠﺎ ﺍﻟﺤِ ِﺜّ ﱠ‬ ‫ّﻮﺭ ﻓﻤﺎﺕَ ﻓﻲ ﺗﺎﺑﺎﺹ؟ ﻓﻤِﺎﺫﺍ ﺩَﻧَﻮﺗ ُ ٍﻢ ﻣِ ﻦَ ﺍﻟﺴﱡﻮﺭ؟ ﻓﻘُ ْﻞ‪ :‬ﺃَﻥﱠ َﻋﺒﺪَﻙَ ﺃ ُ ِ‬ ‫ﻕ ﺍﻟﺴ ِ‬ ‫َﺭﺣًﻰ ﻣِ ﻦ ﻓَﻮ ِ‬
‫ﻭﺭﻳﱠﺎ‬ ‫ُ‬
‫ﻕ ﺍﻟﺴّﻮﺭ‪ ،‬ﻓﻤﺎﺕ ﺑَﻌﺾ ﺭﺟﺎ ِﻝ ﺍﻟ َﻤﻠِﻚ‪ ،‬ﻭﻣﺎﺕَ ﺃﻳﻀًﺎ َﻋﺒﺪُﻙَ ﺃ ِ‬ ‫َ‬
‫ﺍﻟﺮﻣﺎﺓ ِﺭﺟﺎﻟﻚَ ﻣِ ﻦ ﻓَﻮ ِ‬ ‫ُ‬ ‫ﻓﺮﻣﻰ ﱡ‬ ‫ﻱ ﻋﻠَﻴﻨﺎ ﺍﻟﻘﻮ ُﻡ ﻭﺧ ََﺮﺟﻮﺍ ﺇﻟﻴﻨﺎ ﺇِﻟﻰ ﺍﻟﺤُﻘﻮﻝ‪ ،‬ﻓﺪَ َﺣﺮﻧﺎﻫﻢ ﺇِﻟﻰ َﻣﺪ َﺧ ِﻞ ﺍﻟﺒﺎﺏ‪َ .‬‬ ‫ِﺪﺍﻭﺩ‪» :‬ﻗﺪ ﻗَ ِﻮ َ‬ ‫ﺍﻟﺮﺳﻮ ُﻝ ﻟ ُ‬ ‫ﱠ‬
‫ﻭﺭﻳﱠﺎ‬ ‫ﻭﺭﻳﱠﺎ ﺃَﻥﱠ ﺃ ُ ِ‬ ‫ﺖ ﺍَﻣﺮﺃﺓ ُ ﺃ ُ ِ‬ ‫ﺳﻤِ ﻌَ ِ‬ ‫ﺷ ِ ّﺠﻌْﻪ«‪ .‬ﻭ َ‬ ‫ﺷ ِﺪّ ْﺩ ﻗِﺘﺎﻟَﻚَ ﻋﻠﻰ ﺍﻟ َﻤﺪﻳﻨَ ِﺔ ﻭﺩَ ّﻣِﺮْ ﻫﺎ‪ ،‬ﻭﺃ َ ﱠﻧﺖَ َ‬ ‫ﱠﻴﻒ ﻳﺄ ُﻛ ُﻞ ﻫﺬﺍ ﻭﺫﺍﻙ‪َ .‬‬ ‫ﺩﺍﻭﺩُ ﻟِﻠﺮﱠ ﺳﻮﻝ‪» :‬ﻛَﺬﺍ ﺗ َﻘﻮ ُﻝ ﻟِﻴﻮﺁﺏ‪ :‬ﻻ ﻳَﺴُﺆْ ﺫﻟﻚ ﻓﻲ َﻋﻴﻨَﻴﻚ َ‪ِ ،‬ﻷَﻥﱠ ﺍﻟﺴ َ‬ ‫ﻲ«‪ .‬ﻓﻘﺎ َﻝ ُ‬ ‫ﺍﻟﺤِ ِﺜ ّ ﱠ‬
‫ﺍﻟﺮﺏّ « )ﺻﻤﻮﺋﻴﻞ ﺍﻟﺜﺎﻧﻲ‬ ‫ﻨﻲ ﱠ‬ ‫ﺩﺍﻭﺩُ ﻓﻲ َﻋﻴَ َ‬ ‫ﺻﻨَﻌَﻪ ُ‬ ‫ﻭﻭﻟَﺪَﺕ ﻟَﻪ ﺍَﺑﻨًﺎ‪ .‬ﻭﺳﺎ َء ﻣﺎ َ‬ ‫ﺿ ﱠﻤﻬﺎ ﺇِﻟﻰ ﺑَﻴﺘِﻪ‪ .‬ﻓﻜﺎﻧﱠﺖ ﺯَ ﻭ َﺟﺔً ﻟَﻪ َ‬ ‫ﺩﺍﻭﺩُ ﻭ َ‬ ‫ﺳ َﻞ ُ‬ ‫ﺯَ ﻭ َﺟﻬﺎ ﻗﺪ ﻣﺎﺕ‪ ،‬ﻓﻨﺎ َﺣﺖ ﻋﻠﻰ ﺯَ ﻭﺟﻬﺎ‪ .‬ﻭﻟَ ﱠﻤﺎ ﺗَ ﱠﻤﺖ ﺃﻳﺎ ُﻡ َﻣﻨﺎ َﺣﺘِﻬﺎ‪ ،‬ﺃَﺭ َ‬
‫َﻘﻴﺮ ﻟﻢ ﻳَ ُﻜ ْﻦ ﻟَﻪ‬ ‫ﻲ ِ َﻏﻨَ ٌﻢ ﻭﺑَﻘﺮ ﻛَﺜﻴﺮﺓ ٌ ِﺟﺪ•ﺍ‪ .‬ﻭﺍﻟﻔ ُ‬ ‫ﺩﺍﻭﺩ‪ ،‬ﻓﺄﺗﺎﻩ ﻭﻗﺎ َﻝ ﻟَﻪ‪» :‬ﻛﺎﻥﱠ َﺭ ُﺟﻸ َ ﱠﻥ ﻓﻲ ﺇِﺣْ ﺪﻯ ﺍﻟ ُﻤﺪُﻥ ﺃ َ َﺣﺪُﻫﻤﺎ َﻏﻨِﻲ ﻭﺍﻻَﺧ َُﺮ ﻓَﻘﻴﺮ ﻭﻛﺎﻥﱠ ﻟِﻠﻐَﻨِ ّ‬ ‫ﺍﻟﺮﺏﱡ ﻧﺎﺗﺄَﻥﱠ ﺇِﻟﻰ ُ‬ ‫ﺳ َﻞ ﱠ‬ ‫‪ .(27-1 :11‬ﺍﻟﻔﺼﻞ ‪» :12‬ﻓﺄَﺭ َ‬
‫ﻀﻦﱠ ﺃَﻥﱠ‬ ‫ﺿﻴﻒ ﻓ َ‬ ‫ﻲِ َ‬ ‫ﺑﺎﻟﺮ ُﺟ ِﻞ ﺍﻟﻐَﻨِ ّ‬ ‫َﺸﺮﺏُ ﻣِ ﻦ ﻛﺄﺳِﻪ ﻭﺗ َﺮﻗُﺪُ ﻓﻲ ﺣِ ﻀﻨِﻪ‪ ،‬ﻭﻛﺎﻧﱠﺖ ﻋِﻨﺪَﻩ ﻛﺂﺑﻨَﺘِﻪ‪ .‬ﻓﻨَﺰَ َﻝ ﱠ‬ ‫ﺻﻐﻴﺮﺓٍ ﻗ ِﺪ ﺍﺷﺘ َﺮﺍﻫﺎ ﻭﺭﺑﱠﺎﻫﺎ ﻭﻛﺒِ َﺮﺕ ﻣﻌَﻪ ﻭﻣﻊ ﺑَﻨﻴﻪ ﺗﺄ ُﻛ ُﻞ ﻣِ ﻦ ﻟُﻘ َﻤﺘِﻪ ﻭﺗ َ‬ ‫َﻴﺮ ﻧَﻌ َﺠ ٍﺔ َﻭﺣﻴﺪَﺓٍ َ‬ ‫ﻏ ُ‬
‫ﺻﻨ َﻊ‬ ‫ﺍﻟﺮ ُﺟ َﻞ ﺍﻟﱠﺬﻱ َ‬ ‫ﺍﻟﺮﺏّ ! ﺃَ ﱠﻥ ﱠ‬ ‫ﻲ ﱠ‬ ‫ﺍﻟﺮ ُﺟ ِﻞ ﻭﻗﺎ َﻝ ﻟِﻨﺎﺗﺄَﻥﱠ ‪َ » :‬ﺣ ﱞ‬ ‫ﻀﺐُ ﺩﺍُﻭﺩَ ﻋﻠﻰ ﱠ‬ ‫ﺎﺯ َﻝ ِﺑﻪ«‪ .‬ﻓﺎﺷﻘﺪ َﻏ َ‬ ‫ﺍﻟﺮ ُﺟ ِﻞ ﺍﻟﻔَﻘﻴﺮ ﻭﻫﻴَﺄَﻫﺎ ِﻟﻠﱠﺮ ُﺟ َﻞ ﺍﻟﻨﱠ ِ‬ ‫ﺎﺯ ِﻝ ﺑِﻪ ﻓﺄ َ َﺧﺬَ ﻧَﻌ َﺠﺔَ ﱠ‬ ‫ﻳﺄﺧﺬَ ﻣِﻦ َﻏﻨَ ِﻤﻪ ﻭﺑَﻘ َِﺮﻩ ﻟﻴُ َﻬﻴِّﻰ ﻟِﻠ ُﻤﺴﺎﻓ ِِﺮ ﺍﻟ ﱠﻨ ِ‬
‫ﺴﺤﺘُﻚَ َﻣ ِﻠ ًﻜﺎ ﻋﺎﻡ ﺇﺳﺮﺍﺋﻴﻞ‪،‬‬ ‫ﺍﻟﺮﺏﱡ ِﺇﻟﻪُ ﺇﺳﺮﺍﺋﻴﻞ‪ :‬ﺃ َ ﱠﻧﻲ َﻣ َ‬ ‫ﺍﻟﺮﺟُﻞ‪ .‬ﻫﻜﺬﺍ ﻗﺎ َﻝ ﱠ‬ ‫ﻣﺮ ﻭﻟﻢ ﻳُﺸﻔ ِْﻖ« ﻓﻘﺎ َﻝ ﻧﺎﺗﺄَﻥﱠ ﻟِﺪﺍُﻭﺩ‪» :‬ﺃَﻧﱠﺖَ ﻫﻮ ﱠ‬ ‫ﺽ ﺍﻟﻨﱠﻌ َﺠ ِﺔ ﺃﺭ َﺑﻌًﺎ َﺟﺰﺍ َء ﺃ َ ﱠﻧﻪ ﻓَﻌَ َﻞ ﻫﺬﺍ ﺍﻷ َ َ‬ ‫َﻮﺟﺐُ ﺍﻟ َﻤﻮﺕ‪ .‬ﻳَ ُﺮﺩﱡ ﻋ َِﻮ َ‬ ‫ﻫﺬﺍ ﻳَﺴﺘ ِ‬
‫ﺍﻟﺮﺏﱠ‬ ‫ﻗﻠﻴﻼ‪ ،‬ﻓﺄَﻧﱠﻲ ﺃَﺯﻳﺪُﻙَ ﻛَﺬﺍ ﻭﻛَﺬﺍ‪ .‬ﻓَﻠﻤﺎﺫﺍ ﺃﺯﺩ ََﺭﻳﺖَ ﱠ‬ ‫ﻄﻴﺘُﻚَ ﺑَﻴﺖَ ﺇِﺳْﺮﺍﺋﻴ َﻞ ﻭﻳَﻬﻮﺫﺍ‪ .‬ﻭﺃَﻥﱠ ﻛﺎﻥﱠ ﺫﻟﻚَ ً‬ ‫ﺳﻴِّﺪِﻙَ ﺃَﺳﻠَﻤﺘ ُ ُﻬﻦﱠ ﺇِﻟﻰ ﺣِ ﻀﻨِﻚَ ‪ ،‬ﻭﺃﻋ َ‬ ‫ﺳﻴِّﺪِﻙَ ‪ ،‬ﻭﻧﺴﺎ ُء َ‬ ‫ﻄﻴﺘُﻚَ ﺑَﻴﺖَ َ‬ ‫ﺷﺎﻭﻝ‪ ،‬ﻭﺃﻋ َ‬ ‫ﻭﺃَﻧﱠﻘَﺬﺗُﻚَ ﻣِﻦ ﻳَ ِﺪ ُ‬
‫َﻣﺮﺃَﺓ َ‬ ‫ﱠﻴﻒ ﺑَﻴﺘ َﻚَ ﻟِﻸﺑﺪ‪ِ ،‬ﻷَﻧﱠﻚَ ﺁﺯﺩ ََﺭﻳﺘ َﻨﻲ ﻭﺃﺧَﺬﺕَ ﺍ َ‬ ‫ُﻔﺎﺭﻕُ ﺍﻟﺴ ُ‬ ‫ﺴﻴﻒِ ﺑَﻨﻲ َﻋ ّﻤﻮﻥ‪ .‬ﻭﺍﻷَﻥﱠ ﻓﻼ ﻳ ِ‬ ‫ﺁﻣﺮﺃَﺓ ً ﻟَﻚَ ‪ ،‬ﻭﺇِﻳﱠﺎﻩ ﻗَﺘَﻠﺖَ ﺑِ َ‬ ‫ﻲ ﺑِﺎﻟﺴﱠﻴﻒِ ﻭﺃَﺧَﺬﺕَ ﺍ َﻣﺮﺍ َﺗﻪ َ‬ ‫ﻭﺭﻳﱠﺎ ﺍﻟﺤِ ِﺜّ ﱠ‬ ‫ﺿ َﺮﺑﺖَ ﺃ ُ ِ‬ ‫ﻓﺎْﺭﺗ َ َﻜﺒﺖَ ﺍﻟﺸ ﱠﱠﺮ ﻓﻲ َﻋﻴﻨَﻴﻪ؟ ﻗﺪ َ‬
‫ﺸ ْﻤﺲ‪ .‬ﺃَﻧﱠﺖَ ﻓَ َﻌﻠﺖَ ﺫﻟﻚ ﺳ •ِﺮﺍ‪،‬‬ ‫ﺸ ﱠﺮ ﻣِﻦ ﺑَﻴﺘﻚَ ‪ ،‬ﻭﺳﺂ ُﺧﺬُ ﻧِﺴﺎ َءﻙَ ﺃﻣﺎﻣﻚَ ﻭﺃُﺳ ِﻠ ُﻤ ُﻬ ﱠﻦ ِﺇﻟﻰ ﻗَﺮﻳﺒِﻚَ ‪ ،‬ﻓﻴُﻀﺎﺟﻊ ﻧِﺴﺎ َءﻙَ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟ ﱠ‬ ‫ﺜﻴﺮ َﻋﻠﻴﻚَ ﺍﻟ ﱠ‬ ‫ﺍﻟﺮﺏّ ‪ :‬ﻫﺎ َءﻧَﺬﺍ ُﻣ ٌ‬ ‫ﻣﺮﺃَﺓ ً ﻟَﻚَ ‪ .‬ﻫﻜﺬﺍ ﻗﺎ َﻝ ﱠ‬ ‫ﻲ ِ ِﻟﺘ َﻜﻮﻥَ ﺍ َ َ‬‫ﻭﺭﻳﱠﺎ ﺍﻟﺤِ ِﺜ ّ ّ‬ ‫ﺃُ ِ‬
‫ﺍﻟﺮﺏﱠ ﺃﻳﻀًﺎ ﻗﺪ ﻧَﻘَ َﻞ ﺧﻄﻴﺌَﺘَﻚَ ﻋﻨﻚَ ‪ ،‬ﻓﻼ ﺗ َﻤﻮﺕ‪ .‬ﻭﻟﻜِﻦ‪ ،‬ﺇِﺫ ﺃَ ﱠﻧﻚَ‬ ‫ﺍﻟﺮﺏّ «‪ .‬ﻓﻘﺎ َﻝ ﻧﺎﺗﺄَﻥﱠ ﻟِﺪﺍﻭﺩ‪» :‬ﺃَﻥﱠ ﱠ‬ ‫ﺩﺍﻭﺩُ ﻟِﻨﺎﺗﺄَﻥﱠ‪» :‬ﻗﺪ ﺧَﻄِ ﺌﺖُ ِﺇﻟﻰ ﱠ‬ ‫ﺸ ْﻤﺲ«‪ .‬ﻓﻘﺎ َﻝ ُ‬ ‫ﻣﺮ ﺃﻣﺎﻡ ُﻛ ِّﻞ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺃﻣﺎﻡ ﺍﻟ ﱠ‬ ‫ﻭﺃَﻧﱠﺎ ﺃَﻓﻌَ ُﻞ ﻫﺬﺍ ﺍﻷ َ َ‬
‫ﻑ ﻧﺎﺗﺄَﻥﱠ ِﺇﻟﻰ َﺑﻴﺘِﻪ« )ﺻﻤﻮﺋﻴﻞ ﺍﻟﺜﺎﻧﻲ ‪ .(14-1 :12‬ﻭﻳﻼﺣﻆ ﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻻ ﻳﺬﻛﺮ ﻣﺎ ﺍﻗﺘﺮﻓﻪ ﺩﺍﻭﺩ ﻣﻦ ﺍﺛﻢ‬ ‫ﺼ َﺮ َ‬ ‫ﻣﺮ ﺃﻫَﻨﺖَ ﺍﻟﺮﱠ ﺏﱠ ِﺇﻫﺄَﻧﱠﺔً ﺷَﺪﻳﺪﺓ‪ ،‬ﻓﺎ ِﻵﺑ ُﻦ ﺍﻟﱠﺬﻱ ﻳﻮﻟَﺪُ ﻟَﻚَ ﻳَﻤﻮﺕُ َﻣﻮﺗًﺎ«‪ .‬ﻭﺃَﻧﱠ َ‬ ‫ِﺑﻬﺬﺍ ﺍﻷ َ ِ‬
‫ﻭﺳﺒﺐ ﺗﻮﺑﺘﻪ‪.‬‬
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 ‫‪@áŽèäčß@flÊ‬‬ ‫‪ Ð Ï‬‬‫‪ @fl†ëŽ afl†@óÜÇ‬‬ ‫‚‪fl @(aìÜ‬‬ ‫†‪fl‬‬ ‫‪fl @ˆg‬‬ ‫ﻋﻠَ ٰﻰ ﺩ َُﺍﻭۥﺩَ ﻓَﻔ َِﺰﻉَ ﻣِ ۡﻨ ُﻬﻢۡ ‪ .‬ﻗَﺎﻟُﻮﺍْ‪َ » :‬ﻻ‬ ‫ِﺇ ۡﺫ ﺩ َ َﺧﻠُﻮﺍْ َ‬ ‫ﻋﻠَﻰ ﺩ َُﺍﻭﻭﺩ َ ﻓَﻔ َِﺰﻉَ ﻣِ ْﻨ ُﻬ ْﻢ‬ ‫ِﺇﺫْ ﺩ َ َﺧﻠُﻮﺍ َ‬ ‫ﻡ‪22 :38\38‬‬
‫‪1‬‬

‫‪@óÜÇ‬‬ ‫›‪fl @bflä‬‬‫‪Ž Èfli@óflÌifl @æbflà—fl‚@Ñflƒmfl @bÛ@(aìÛbÓ‬‬ ‫‪2‬‬

‫ﻀﻨَﺎ‬ ‫ﺎﻥ‪َ ،1‬ﺑﻐ َٰﻰ َﺑﻌۡ ُ‬ ‫َ ِ‬ ‫ﻤ‬ ‫َﺼۡ‬ ‫ﺧ‬ ‫ﺕ‪1‬‬
‫َﻒ‪[...] .‬‬ ‫ﺗَﺨ ۡ‬ ‫ﻀﻨَﺎ‬ ‫ﺎﻥ َﺑﻐَﻰ َﺑ ْﻌ ُ‬ ‫َ ِ‬ ‫ﻤ‬ ‫ﺼ‬ ‫ْ‬ ‫ﺧ‬‫َ‬ ‫َﻒ‬ ‫ﻗَﺎﻟُﻮﺍ َﻻ ﺗَﺨ ْ‬
‫¨‪@Áčİ“Žm@bÛëfl @ğÕ‬‬ ‫‪ bči@bflääfl îfli@áØybÏ@uÈfli‬‬ ‫ﻖ‪َ ،‬ﻭ َﻻ‬ ‫ﭑﺣ ُﻜﻢ ﺑَ ۡﻴﻨَﻨَﺎ ﺑِ ۡﭑﻟ َﺤ ِّ‬ ‫ﺾ‪ .‬ﻓَ ۡ‬ ‫ﻋﻠَ ٰ َ ٖ‬
‫ﻌۡ‬ ‫ﺑ‬ ‫ﻰ‬ ‫َ‬ ‫ﻖ َﻭ َﻻ‬ ‫ﺾ ﻓَﺎﺣْ ُﻜ ْﻢ ﺑَ ْﻴﻨَﻨَﺎ ﺑِ ْﺎﻟ َﺤ ِّ‬ ‫ﻋﻠَﻰ َﺑ ْﻌ ٍ‬ ‫َ‬
‫‪@ @Â‬‬ ‫‹ ‪č‬‬ ‫—‪fl‬‬ ‫Ž‪ğ Ûa@aflì‬‬ ‫‡‪fl @óÛg@bflã‬‬ ‫‪č çaflë‬‬ ‫ﺼ َﺮﻁِ‪.‬‬ ‫ٰ‬ ‫ﺳ َﻮﺍ ِء ٱﻟ ِ ّ‬ ‫ٓ‬ ‫َ‬ ‫ٓ‬
‫ﺗ ُ ۡﺸﻄِ ﻂ ‪َ ،‬ﻭٱﻫ ِﺪﻧَﺎ ﺇِﻟ ٰﻰ َ‬ ‫ۡ‬ ‫ۡ ‪3‬ﺕ‪2‬‬
‫ﺼ َﺮﺍﻁِ‬ ‫ﺳ َﻮﺍءِ ﺍﻟ ِ ّ‬ ‫ﻂ َﻭﺍﻫ ِﺪﻧَﺎ ﺇِﻟﻰ َ‬ ‫َ‬ ‫ْ‬ ‫ﺗ ُ ْﺸﻄِ ْ‬
‫‪@flïÛčëfl @òflvÈflã@flæìŽÈčmëfl @ɏčm@ŽéÛ @ïč‚c @afl‰çfl @Şæg‬‬ ‫ﺇِ ﱠﻥ ٰ َﻫﺬَﺍٓ ﺃَﺧِ ﻲ‪ .‬ﻟَ ۥﻪ ُ‪ 1‬ﺗ ِۡﺴ ‪ٞ‬ﻊ َﻭﺗ ِۡﺴﻌُﻮﻥَ ‪ 2‬ﻧَﻌۡ َﺠ ٗﺔ‪،4 3‬‬ ‫ﺴ ٌﻊ َﻭﺗِ ْﺴﻌُﻮﻥَ ﻧَ ْﻌ َﺠﺔً‬ ‫ﺇِ ﱠﻥ َﻫﺬَﺍ ﺃَﺧِ ﻲ ﻟَﻪ ُ ﺗِ ْ‬ ‫‪2‬‬
‫ﻡ‪23 :38\38‬‬
‫‪@ïčÏ@ïčã‬‬ ‫‪ŞÇ‬‬ ‫‪fl ëfl @bflèîčäÜčÐ×c@flÞbÔÏ‬‬ ‫‪ @ñfl‡y‬‬ ‫‪č ëfl @òflvÈflã‬‬ ‫ِﻲ ﻧَﻌۡ َﺠ ‪ٞ‬ﺔ‪َ ٰ 3‬ﻭﺣِ ﺪَ ‪ٞ‬ﺓ‪ .4‬ﻓَﻘَﺎﻝَ‪" :‬ﺃ َ ۡﻛﻔ ِۡﻠﻨِﻴ َﻬﺎ"‪،‬‬ ‫َﻭﻟ َ‬ ‫ْ‬ ‫َ‬
‫ِﻲ ﻧَ ْﻌ َﺠﺔ ٌ َﻭﺍﺣِ ﺪَﺓ ٌ ﻓَﻘَﺎ َﻝ ﺃﻛﻔِﻠﻨِﻴ َﻬﺎ‬
‫ْ‬ ‫َﻭﻟ َ‬
‫‪@ @l‬‬ ‫©‪č bİ‬‬ ‫‪ča‬‬ ‫ﺏ«‪.‬‬ ‫ﻄﺎ ِ‬ ‫ﻋ ﱠﺰﻧِﻲ‪5‬ﺕ‪ 1‬ﻓِﻲ ۡٱﻟﺨِ َ‬ ‫َﻭ َ‬ ‫ﺏ‬‫ﻄﺎ ِ‬ ‫ﻋ ﱠﺰﻧِﻲ ﻓِﻲ ْﺍﻟﺨِ َ‬ ‫َﻭ َ‬
‫‪@óÛg@Ùnč v‬‬ ‫‪fl Èflã@Þaflû‬‬ ‫‪Ž ič @Ùàfl Ü Ã‬‬
‫‪ @‡ÔÛ @flÞbÓ‬‬ ‫ﺕ‪1‬‬
‫ﻅﻠَ َﻤﻚَ ﺑِﺴُ َﺆﺍ ِﻝ ﻧَﻌۡ َﺠﺘِﻚَ ]‪[...‬‬ ‫ﻗَﺎﻝَ‪» :‬ﻟَﻘَ ۡﺪ َ‬ ‫ﺴ َﺆﺍ ِﻝ ﻧَ ْﻌ َﺠﺘِﻚَ ﺇِﻟَﻰ‬ ‫ﻅﻠَ َﻤﻚَ ﺑِ ُ‬ ‫ﻗَﺎ َﻝ ﻟَﻘَﺪْ َ‬ ‫‪3‬‬
‫ﻡ‪24 :38\38‬‬
‫ۡ َ َ ﺕ‪2‬‬ ‫ِﻴﺮﺍ ﻣِﻦَ ْﺍﻟ ُﺨﻠَ َ‬
‫© ‪@ïčÌjflîÛ @bİÜ‬‬ ‫×‪ a@flåßğ @ačr‬‬ ‫‪ @Şægëfl @éčubflÈãč‬‬ ‫ﺎﺟ ِﻪۦ‪َ .‬ﻭﺇِ ﱠﻥ َﻛﺜ ِٗﻴﺮﺍ ِ ّﻣﻦَ ٱﻟ ُﺨﻠﻄﺎٓءِ‬ ‫ﺇِﻟَ ٰﻰ ﻧِﻌَ ِ‬ ‫ﻄﺎءِ ﻟَﻴَ ْﺒﻐِﻲ‬ ‫ﺎﺟ ِﻪ َﻭﺇِ ﱠﻥ َﻛﺜ ً‬ ‫ﻧِﻌَ ِ‬
‫‪@(aìŽäßfl a@flåíč‰ÛKa@bKÛg@_uÈfli@óÜÇ‬‬ ‫›‪fl @áŽè‬‬ ‫‪Ž Èfli‬‬ ‫ﺾ‪ِ ،‬ﺇ ﱠﻻ ٱﻟﱠﺬِﻳﻦَ‬ ‫ﻋﻠَ ٰﻰ ﺑَﻌۡ ٍ‬ ‫ﻀ ُﻬﻢۡ َ‬ ‫ﻟَﻴَ ۡﺒﻐِﻲ‪ 1‬ﺑَﻌۡ ُ‬ ‫ﺾ ﺇِ ﱠﻻ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ‬ ‫ﻋﻠَﻰ ﺑَ ْﻌ ٍ‬ ‫ﻀ ُﻬ ْﻢ َ‬ ‫ﺑَ ْﻌ ُ‬
‫‪@ŞåÃ‬‬‫‪ ëfl @áçŽ @bŞß@ÝîčÜÓ‬‬ ‫‪ ëfl @čoz‬‬‫— ‪fl Üč‬‬
‫‪Ş Ûa@(aìÜàč Ç‬‬ ‫‪fl ëfl‬‬ ‫ِﻴﻞ ﱠﻣﺎ ﻫُﻢۡ «‪.‬‬ ‫ﺖ‪َ ،‬ﻭﻗَﻠ ‪ٞ‬‬ ‫ﺼ ِﻠ ٰ َﺤ ِ‬ ‫ﻋﻤِ ﻠُﻮﺍْ ٱﻟ ٰ ﱠ‬ ‫َءﺍ َﻣﻨُﻮﺍْ َﻭ َ‬ ‫ﺕ َﻭﻗَﻠِﻴ ٌﻞ َﻣﺎ ُﻫ ْﻢ‬ ‫ﺼﺎ ِﻟ َﺤﺎ ِ‬ ‫ﻋﻤِ ﻠُﻮﺍ ﺍﻟ ﱠ‬ ‫َﻭ َ‬
‫‚‹‪@Ş‬‬‫‪fl ëfl @ŽéiŞ Š‬‬
‫‪fl @fl‹Ð ÌflnŽbÏ@ŽéäŞ nfl Ï‬‬ ‫†‪ @bflàãŞ c @Ž†ëŽ afl‬‬ ‫ﻅ ﱠﻦ ﺩ َُﺍﻭۥﺩ ُ ﺃَﻧﱠ َﻤﺎ ﻓَﺘ َ ٰﻨﱠﻪُ‪ ،2‬ﻓَﭑﺳۡ ﺘ َۡﻐﻔ ََﺮ َﺭﺑﱠ ۥﻪ ُ َﻭﺧ ۤ ﱠَﺮ‬ ‫َﻭ َ‬ ‫ﺳﺘ َ ْﻐﻔ ََﺮ َﺭﺑﱠﻪ ُ‬ ‫ﻅ ﱠﻦ ﺩ َُﺍﻭﻭﺩ ُ ﺃَﻧﱠ َﻤﺎ ﻓَﺘَﻨﱠﺎﻩُ ﻓَﺎ ْ‬ ‫َﻭ َ‬
‫‪@ @l‬‬‫‪fl bflãc ëfl @bÈč×aflŠ‬‬ ‫َﺎﺏﺕ‪.3‬‬ ‫َ‬
‫َﺭﺍ ٗ َ َ‬
‫ﻧ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﺎ‬‫ۤ‬ ‫ِﻌ‬ ‫ﻛ‬ ‫َﺎﺏ‬ ‫َﻭﺧ ﱠَﺮ َﺭﺍ ِﻛﻌًﺎ َﻭﺃَﻧ َ‬
‫‡‪@óÐÛŽÛ @bflã‬‬ ‫ˆ‪fl äčÇ@ŽéÛ @Şægëfl @ÙÛč‬‬ ‫‪fl @ŽéÛ @bflã‹ÐÌfl Ï‬‬ ‫‬ ‫ﺕ‪1‬‬
‫ﻓَﻐَﻔ َۡﺮﻧَﺎ ﻟَﻪۥ ُ ٰﺫ َﻟِﻚَ ‪َ ~ .‬ﻭﺇِﻥ ﻟﻪۥ ُ ﻋِﻨﺪَﻧَﺎ ﻟﺰﻟﻔ َٰﻰ‬
‫ۡ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ْ‬
‫ﻓَﻐَﻔ َْﺮﻧَﺎ ﻟَﻪُ ﺫَﻟِﻚَ َﻭﺇِﻥ ﻟﻪ ُ ِﻋﻨﺪَﻧَﺎ ﻟﺰﻟﻔَﻰ‬
‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫‪4‬‬
‫ﻡ‪25 :38\38‬‬
‫‪@ @lbßfl @fl収yëfl‬‬ ‫ﺎﺏ‪.‬‬ ‫َﻭ ُﺣ ۡﺴ َﻦ َﻣ ٖ‬ ‫َﻭ ُﺣﺴْﻦَ َﻣﺂ َ ٍ‬
‫ﺏ‬
‫‚‪@Šþa@ïčÏ@òÐîčÜ‬‬ ‫‪fl @Ùäfl ÜflÈu‬‬ ‫‪fl @bŞãg@Ž†ëŽ afl‡ífl‬‬ ‫ﺽ‪.‬‬ ‫َ‬ ‫ۡ‬ ‫ٗ‬
‫» ٰﻳَﺪ َُﺍﻭۥﺩ ُ! ﺇِﻧﱠﺎ َﺟﻌَﻠﻨَﻚَ َﺧﻠِﻴﻔَﺔ ﻓِﻲ ٱﻷ ۡﺭ ِ‬ ‫ٰ‬ ‫ۡ‬ ‫ً‬
‫ﻳَﺎ ﺩ َُﺍﻭﻭﺩ ُ ﺇِﻧﱠﺎ َﺟﻌَﻠﻨَﺎﻙَ َﺧﻠِﻴﻔَﺔ ﻓِﻲ‬ ‫ْ‬ ‫‪5‬‬
‫ﻡ‪26 :38\38‬‬
‫‪@ôflì‬‬ ‫¨‪ a@Éjč nŞ mfl @bÛëfl @ğÕ‬‬‫‪ bči@‘bŞäÛa@flµifl @áØ‬‬ ‫‪ ybÏ‬‬ ‫ﻖ َﻭ َﻻ ﺗَﺘﱠﺒِﻊِ ۡٱﻟ َﻬ َﻮ ٰﻯ‪،‬‬ ‫ﺎﺱ ﺑِ ۡﭑﻟ َﺤ ّ ِ‬ ‫ﭑﺣ ُﻜﻢ ﺑَ ۡﻴﻦَ ٱﻟﻨﱠ ِ‬ ‫ﻓَ ۡ‬ ‫ﺎﺱ ﺑِ ْﺎﻟ َﺤ ّ ِ‬
‫ﻖ‬ ‫ﺽ ﻓَﺎ ْﺣ ُﻜ ْﻢ ﺑَ ْﻴ َﻦ ﺍﻟﻨﱠ ِ‬ ‫ْﺍﻷ َ ْﺭ ِ‬
‫Ž‪@flåíč‰ÛKa@Şæg@čéÜK Ûa@Ýîčj‬‬ ‫›‪fl @åflÇ@ÙÜK‬‬ ‫‪č îŽ Ï‬‬ ‫‬ ‫ﱠ‬
‫ٱ¡ِ «‪ .‬ﺇِ ﱠﻥ ٱﻟﺬِﻳ َﻦ‬ ‫ﺕ‪1‬‬
‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫ﻋﻦ َ‬ ‫ُﻀﻠﱠﻚَ َ‬ ‫ﻓَﻴ ِ‬ ‫ﺳﺒِﻴ ِﻞ‬ ‫ﻋ ْﻦ َ‬ ‫ُﻀﻠﻚَ َ‬ ‫ﱠ‬ ‫َﻭ َﻻ ﺗَﺘﱠﺒِﻊِ ﺍﻟ َﻬ َﻮﻯ ﻓَﻴ ِ‬ ‫ْ‬
‫‪@lafl‰Ç‬‬ ‫Ž‪fl @áŽèÛ @čéÜK Ûa@Ýîčj‬‬ ‫›‪fl @åflÇ@flæìsÜ‬‬ ‫‪č ífl‬‬ ‫ﺷﺪِﻳ ۢﺪ ُ‪،‬‬
‫ﺍﺏ َ‬ ‫ﻋﺬ َ ‪ٞ‬‬ ‫ٱ¡ِ‪ ،‬ﻟَ ُﻬﻢۡ َ‬ ‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫ﻋﻦ َ‬ ‫ﻀﻠﱡﻮﻥَ َ‬
‫‪1‬‬
‫ﻳَ ِ‬ ‫}ِ‬ ‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫ﻋ ْﻦ َ‬ ‫ﻀﻠﱡﻮ َﻥ َ‬ ‫}ِ ﺇِ ﱠﻥ ﺍﻟﱠﺬِﻳ َﻦ ﻳَ ِ‬ ‫ﱠ‬
‫‪@ @l‬‬‫¨‪č bfl‬‬ ‫’‡‪č a@flâìflí@(a쎏ãfl @bflàič @Ž‡íč‬‬ ‫‪fl‬‬ ‫ﺏ ‪.‬‬ ‫ﺕ‪2‬‬
‫ﺴﺎ ِ‬ ‫ۡ‬
‫ﺴﻮﺍْ ﻳَ ۡﻮ َﻡ ٱﻟﺤِ َ‬ ‫ﺑِ َﻤﺎ ﻧَ ُ‬ ‫ﺷﺪِﻳﺪ ٌ ﺑِ َﻤﺎ ﻧَﺴُﻮﺍ ﻳَ ْﻮ َﻡ‬ ‫ﻋﺬَﺍﺏٌ َ‬ ‫ﻟَ ُﻬ ْﻢ َ‬
‫ﺏ‬
‫ﺴﺎ ِ‬ ‫ْﺍﻟﺤِ َ‬
‫‪@bflàèŽäfl îfli@bflßëfl @flŠþaflë@bflà‬‬ ‫‚‪Ş Ûa@bfläÔÜ‬‬ ‫‪fl @bflßëfl‬‬ ‫ﺽ َﻭ َﻣﺎ ﺑَ ۡﻴﻨَ ُﻬ َﻤﺎ‬ ‫ﺴ َﻤﺎ ٓ َء َﻭ ۡٱﻷ َ ۡﺭ َ‬ ‫]ﻭ َﻣﺎ َﺧﻠَ ۡﻘﻨَﺎ ٱﻟ ﱠ‬ ‫َ‬ ‫ﺽ َﻭ َﻣﺎ‬ ‫َ‬ ‫ﺭ‬ ‫ْ‬ ‫َ‬ ‫ﺍﻷ‬ ‫ْ‬ ‫ﻭ‬ ‫َ َ َ‬ ‫ء‬ ‫ﺎ‬ ‫ﻤ‬ ‫ﺴ‬
‫ﱠ‬ ‫ﺍﻟ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ْ‬
‫ﻘ‬ ‫َ‬ ‫ﻠ‬ ‫ﺧ‬ ‫َ‬ ‫َﻭ َﻣﺎ‬ ‫ﻡ‪27 :38\38‬‬
‫‪@ÝíflìÏ‬‬ ‫× ‪ @(a뎋Ð‬‬ ‫‪ @flåíč‰ÛKa@şåÃ‬‬ ‫ˆ‪ @ÙÛč‬‬ ‫‪fl @ýčİifl‬‬ ‫ﻅ ﱡﻦ ٱﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍْ‪ ~ .‬ﻓَ َﻮ ۡﻳ ‪ٞ‬ﻞ ﻟِّﻠﱠﺬِﻳﻦَ‬ ‫ٰ َﺑﻄِ ٗﻼ‪ٰ .‬ﺫ َﻟِﻚَ َ‬ ‫ﻅ ﱡﻦ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ‬ ‫ﺎﻁِﻼ ﺫَﻟِﻚَ َ‬ ‫َﺑ ْﻴﻨَ ُﻬ َﻤﺎ ﺑَ ً‬
‫‪@ @Š‬‬ ‫× ‪ bŞäÛa@flåßč @(a뎋Ð‬‬‫‪ @flåíč‰ÜK Ûn‬‬ ‫َﻛﻔ َُﺮﻭﺍْ ﻣِﻦَ ٱﻟﻨﱠ ِ‬
‫ﺎﺭ!‬ ‫ﺎﺭ‬‫ﻓَ َﻮ ْﻳ ٌﻞ ﻟِﻠﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍ ﻣِ َﻦ ﺍﻟﻨﱠ ِ‬
‫‪@čoz‬‬ ‫— ‪fl Üč‬‬‫‪Ş Ûa@(aìÜàč Ç‬‬ ‫‪fl ëfl @(aìŽäßfl a@flåíč‰ÛKa@ŽÝÈ‬‬ ‫‪fl vflã@âc‬‬ ‫ﺖ‬ ‫ٰ‬
‫ﺼ ِﻠ َﺤ ِ‬ ‫ٰ‬
‫ﺃَﻡۡ ﻧ َۡﺠﻌَ ُﻞ ٱﻟﱠﺬِﻳﻦَ َءﺍ َﻣﻨﻮﺍ َﻭﻋَﻤِ ﻠﻮﺍ ٱﻟ ﱠ‬
‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ﺃ َ ْﻡ ﻧَ ْﺠﻌَ ُﻞ ﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ َﻭﻋَﻤِ ﻠُﻮﺍ‬ ‫‪6‬‬
‫ﻡ‪28 :38\38‬‬
‫ﺽ؟ ﺃَﻡۡ ﻧ َۡﺠﻌَ ُﻞ‬ ‫ﻛ َۡﭑﻟ ُﻤ ۡﻔ ِﺴﺪِﻳﻦَ ﻓِﻲ ۡٱﻷ َ ۡﺭ ِ‬ ‫ﺽ‬ ‫ﺕ ﻛ َْﺎﻟ ُﻤ ْﻔ ِﺴﺪِﻳﻦَ ﻓِﻲ ْﺍﻷ ْﺭ ِ‬
‫َ‬ ‫ﺼﺎ ِﻟ َﺤﺎ ِ‬ ‫ﺍﻟ ﱠ‬
‫ﺕ‪1‬‬
‫‪@ŽÝÈ‬‬‫‡‪fl vflã@âc@Šþa@ïčÏ@flåíč‬‬ ‫×‪č оb‬‬
‫‪@ @Š‬‬‫‪ bŞvÐ Ûb×@flµÔ‬‬ ‫‪č nŞ ¾ a‬‬ ‫ۡٱﻟ ُﻤﺘﱠﻘِﻴﻦَ ﻛ َۡﭑﻟﻔُﺠ ِ‬
‫ﱠﺎﺭ؟‬ ‫ﱠﺎﺭ‬ ‫ﺃ َ ْﻡ ﻧَ ْﺠﻌَ ُﻞ ْﺍﻟ ُﻤﺘﱠﻘِﻴ َﻦ ﻛ َْﺎﻟﻔُﺠ ِ‬
‫‡ ‪@(a뎋iŞ‬‬ ‫× ‪Ş îfl Ûn@Úfl‹jfl ߎ @ÙîÛg@Žéäfl Ûflãc@ćknfl‬‬ ‫‪č‬‬ ‫ْ‪2‬‬ ‫ّ‬ ‫‪1‬‬ ‫ٰ‬ ‫َ‬ ‫ۡ‬
‫]‪[...‬ﺕ‪ِ 1‬ﻛ ٰﺘ َﺐٌ ﺃَﻧﺰَ ﻟﻨَﻪ ُ ﺇِﻟ ۡﻴﻚَ ُﻣﺒَ َﺮ ‪ٞ‬ﻙ ‪ِ ،‬ﻟﻴَﺪﱠﺑ ُﱠﺮ ٓﻭﺍ‬
‫ٰ‬ ‫ﺎﺭﻙٌ ِﻟﻴَﺪﱠﺑ ُﱠﺮﻭﺍ‬ ‫ِﻛﺘَﺎﺏٌ ﺃ َ ْﻧﺰَ ْﻟﻨَﺎﻩ ُ ﺇِﻟَﻴْﻚَ ُﻣﺒَ َ‬
‫‪7‬‬
‫ﻡ‪29 :38\38‬‬
‫‪@ @k‬‬‫׋‪č jfl Ûþa@(aìÛëž c@fl‬‬ ‫‪K ‰‬‬ ‫‪fl nfl îfl Ûčëfl @éčnífl a‬‬ ‫ﺐﺕ‪[.2‬‬ ‫َءﺍ ٰﻳَﺘِ ِﻪۦ‪َ ~ ،‬ﻭ ِﻟﻴَﺘَﺬَ ﱠﻛ َﺮ ﺃ ُ ْﻭﻟُﻮﺍْ ۡٱﻷ َ ۡﻟ ٰﺒَ ِ‬ ‫ﺁَﻳَﺎﺗِ ِﻪ َﻭ ِﻟﻴَﺘَﺬَ ﱠﻛ َﺮ ﺃُﻭﻟُﻮ ْﺍﻷ َ ْﻟﺒَﺎ ِ‬
‫ﺏ‬
‫Ž‪@ŽéãŞ g@Ž‡jflÈÛa@fláÈčã@flåàfl îÜ‬‬ ‫‪Ž @fl†ëŽ afl‡Ûč@bfläjflçëfl ëfl‬‬ ‫ۡ‬
‫َﻭ َﻭﻫ َۡﺒﻨَﺎ ِﻟﺪ َُﺍﻭۥﺩَ ﺳُﻠَ ۡﻴ ٰ َﻤﻦَ ﻡ‪ ~ .1‬ﻧِﻌۡ َﻢ ٱﻟﻌَ ۡﺒﺪ ُ! ﺇِﻧﱠ ٓۥﻪ ُ‬
‫‪1‬‬ ‫ْ‬
‫َﻭ َﻭ َﻫ ْﺒﻨَﺎ ِﻟﺪ َُﺍﻭﻭﺩ َ ﺳُﻠَ ْﻴ َﻤﺎﻥَ ﻧِ ْﻌ َﻢ ﺍﻟﻌَ ْﺒﺪ ُ ﺇِﻧﱠﻪ ُ‬ ‫‪8‬‬
‫ﻡ‪30 :38\38‬‬
‫‪@ @l‬‬ ‫‪ć aŞëc‬‬ ‫ﺃ َ ﱠﻭﺍﺏٌ ﺕ‪.1‬‬ ‫ﺃ َ ﱠﻭﺍﺏٌ‬
‫— ‪@Žoäfl Ðč‬‬ ‫“‪Ş Ûa@ğï‬‬ ‫‪čÈ‬‬ ‫‪fl Ûbči@čéîÜÇ‬‬‫‹‪fl @fl‬‬ ‫‪Ç‬‬ ‫‪Ž @ˆg‬‬ ‫ۡ‬
‫ﺼ ِﻔ ٰﻨَﺖُ ٱﻟ ِﺠﻴَﺎﺩ ُ‪،‬‬ ‫ﻲ ِ ٱﻟ ٰ ﱠ‬ ‫ۡ‬
‫ﻋﻠَ ۡﻴ ِﻪ ﺑِﭑﻟﻌَ ِﺸ ّ‬‫ﺽ َ‬ ‫ِﺇ ۡﺫ ﻋ ُِﺮ َ‬ ‫ﺼﺎﻓِﻨَﺎﺕُ‬ ‫ﻲ ِ ﺍﻟ ﱠ‬ ‫ِﺇﺫْ ﻋ ِ َ َ ِ َ ّ‬
‫ﺸ‬ ‫ِ‬ ‫ﻌ‬ ‫ﺎﻟ‬‫ْ‬ ‫ﺑ‬ ‫ﻪ‬‫ِ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﺽ‬ ‫ُﺮ‬ ‫ﻡ‪31 :38\38‬‬
‫†@ @‬‫§‪Ž bflî‬‬ ‫‪ča‬‬ ‫ْﺍﻟ ِﺠﻴَﺎﺩ ُ‬
‫َﻓﻘَﺎﻝَ‪ِ » :‬ﺇ ّﻧ ِٓﻲ ﺃ َ ۡﺣ َﺒ ۡﺒﺖُ ﺣُﺐﱠ ۡٱﻟﺨ َۡﻴ ِﺮ َ‬
‫ﻋﻦ ﺫ ِۡﻛ ِﺮ‬ ‫ﻋ ْﻦ‬ ‫ِ َ‬ ‫ْﺮ‬ ‫ﻴ‬ ‫ﺨ‬ ‫َ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ُﺐﱠ‬ ‫ﺣ‬ ‫ْﺖُ‬ ‫ﺒ‬ ‫ﺒ‬
‫َ‬ ‫ﺣ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ِﻲ‬ ‫ّ‬ ‫ﻧ‬ ‫ﻓَﻘَﺎ َﻝ ﺇِ‬ ‫ﻡ‪32 :38\38‬‬
‫©@‪@‹×čˆ@åflÇ‬‬ ‫‪ a@Şky‬‬ ‫‪Ž @Žojfljyc@ïğãg@flÞbÔÏ‬‬ ‫‬ ‫ﻡ‪1‬‬ ‫‪9‬‬

‫ﺍﺭ ۡﺕ ]‪ [...‬ﺑِ ۡﭑﻟﺤِ َﺠﺎ ِ‬

‫ﺏ‪.‬‬ ‫َﺭﺑِّﻲ‪َ ،‬ﺣﺘ ﱠ ٰﻰ ﺗ ََﻮ َ‬ ‫ﺏ‬
‫ﺍﺭ ﺑِﺎﻟﺤِ َﺠﺎ ِ‬ ‫ْ‬ ‫ﺕْ‬ ‫ِﺫ ْﻛ ِﺮ َﺭﺑِّﻲ َﺣﺘﻰ ﺗ ََﻮ َ‬ ‫ﱠ‬
‫ﺕ‪1‬‬
‫‪@ @l‬‬ ‫¨‪č bflv‬‬ ‫‪č bči@pflŠaflìmfl @óŞny‬‬ ‫‪fl @ïğiŠ‬‬ ‫‪fl‬‬

‫ﻂ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻧﺤﻦ[ ﺧﺼﻤﺎﻥ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ .(249‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ‬ ‫ﻄ ْ‬ ‫ﺸ ِّ‬ ‫ِﻂ‪ ،‬ﺗ ُ َ‬ ‫ﻂ‪ ،‬ﺗُﺸ ْ‬ ‫ﻄ ْ‬ ‫ِﻂ‪ ،‬ﺗ َ ْﺸ ُ‬ ‫ﺎﻥ ‪َ (2‬ﺑ ْﻌﻀُﻬﻢ ‪ (3‬ﺗُﺸَﺎﻁ ْ‬ ‫ﺼ َﻤ ِ‬ ‫‪ (1‬ﺧِ ْ‬ ‫‪1‬‬

‫ﺎﻥ«‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺻﻞ ﻛﻠﻤﺔ ﺧﺼﻢ ﺧﺼﻮﻡ ﺑﺎﻟﺠﻤﻊ‪ .‬ﻭﺻﺤﻴﺢ ﺍﻵﻳﺘﻴﻦ ﻛﻤﺎ ﻳﻠﻲ‪َ :‬ﻭﻫَ ْﻞ ﺃَﺗَﺎﻙَ ﻧَﺒَﺄ ُ ﺍﻟﺨﺼﻤﻴﻦ ِﺇ ْﺫ‬ ‫ﺼ َﻤ ِ‬ ‫ﺴ ﱠﻮ ُﺭﻭﺍ ‪ ...‬ﺩَ َﺧﻠُﻮﺍ ‪ ...‬ﻣِ ْﻨ ُﻬ ْﻢ ﻗَﺎﻟُﻮﺍ« ﺇﻟﻰ ﺍﻟﻤﺜﻨﻰ » َﺧ ْ‬ ‫ﺍﻟﺠﻤﻊ » ْﺍﻟ َﺨﺼ ِْﻢ ﺇِ ْﺫ ﺗ َ َ‬
‫ﺎﻥ ﺕ‪ (2‬ﺷﻄﻂ‪ :‬ﺗﺠﺎﻭﺯ‪.‬‬ ‫ﺼ َﻤ ِ‬ ‫َﻒ ﻧﺤﻦ َﺧ ْ‬ ‫ﻉ ِﻣ ْﻨ ُﻬﻤﺎ ﻗَﺎﻻ َﻻ ﺗَﺨ ْ‬ ‫ﺍﺏ ِﺇ ْﺫ ﺩﺧﻼ َﻋﻠَﻰ ﺩ َُﺍﻭﻭﺩَ ﻓَﻔ َِﺰ َ‬ ‫ﺴ ﱠﻮﺭﺍ ْﺍﻟﻤِ ﺤ َْﺮ َ‬ ‫ﺗَ َ‬
‫ﻏﺮﻧﻲ‪.‬‬ ‫ﺎﺯﻧِﻲ ♦ ﺕ‪ (1‬ﻋﺰﻧﻲ‪ :‬ﻓﺴﺮﺕ ﺑﻤﻌﻨﻰ ﻏﻠﺒﻨﻲ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﺧﻄﺄ ﻧﺴﺎﺥ ﻭﺻﺤﻴﺤﻪ ﱠ‬ ‫ﻋﺰَ ﻧِﻲ‪َ ،‬ﻭ َﻋ ﱠ‬ ‫‪ (1‬ﻛﺎﻥ ﻟﻪ ‪ (2‬ﺗ َ ْﺴ ٌﻊ َﻭﺗَ ْﺴﻌُﻮﻥَ ‪ (3‬ﻧِ ْﻌ َﺠﺔ ‪ (4‬ﻧﻌﺠﺔ ﺍﻧﺜﻰ ‪َ (5‬ﻭ َ‬ ‫‪2‬‬

‫ﺎﺟ ِﻪ )ﺍﻟﻤﻨﺘﺨﺐ ‪(http://goo.gl/VdtuOy‬‬ ‫ﺴ َﺆﺍ ِﻝ ﻧَ ْﻌ َﺠﺘِﻚَ ]ﻟﻴﻀﻤﻬﺎ[ ِﺇ َﻟﻰ ِﻧ َﻌ ِ‬ ‫ﺎﺟﻪِ‪ ،‬ﺃﻭ ﺍﻟﻨﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ِ :‬ﺑ ُ‬ ‫ِﻲ‪ ،‬ﻟَ َﻴﺒ ِْﻎ ‪ (2‬ﻓَﺘَﻨَﺎﻩُ‪ ،‬ﻓَﺘﱠﻨﱠﺎﻩُ‪ ،‬ﺃ َ ْﻓﺘَﻨﱠﺎﻩُ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ِ :‬ﺑﺴ َُﺆﺍ ِﻝ ﻧَ ْﻌ َﺠﺘِﻚَ ﻣﻊ ِﻧ َﻌ ِ‬ ‫‪ (1‬ﻟَ َﻴ ْﺒﻐ َ‬
‫‪3‬‬

‫ﻄﺎء‪ :‬ﺍﻟﺸﺮﻛﺎء ﺕ‪ (2‬ﺃَﻧَﺎﺏ‪ :‬ﺭﺟﻊ ﺇﻟﻰ ﷲ ﻭﺗﺎﺏ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﻓَﺘَﻨﱠﺎﻩُ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻓَﺎ ْﺳﺘَ ْﻐﻔ ََﺮ َﺭﺑﱠﻪُ«‪.‬‬ ‫ﺕ‪ْ (2‬ﺍﻟ ُﺨ َﻠ َ‬
‫ﻭﺩﻧﻮﺍ‪.‬‬
‫ً‬ ‫ﺕ‪ (1‬ﺯُ ْﻟﻔَﻰ‪ :‬ﻗﺮﺑًﺎ‬ ‫‪4‬‬

‫ﺷﺪِﻳﺪٌ ﺑِ َﻤﺎ َﻧﺴُﻮﺍ‬ ‫ﺏ َﻋﺬَﺍﺏٌ َ‬ ‫ﺴﺎ ِ‬ ‫‹ِ ﻟَ ُﻬ ْﻢ ﻳَ ْﻮ َﻡ ْﺍﻟﺤِ َ‬‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫ﻋ ْﻦ َ‬ ‫ﻀﻠﱡﻮﻥَ َ‬‫‹« ﺕ‪ (2‬ﻧﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ‪ِ :‬ﺇﻥﱠ ﺍﻟﱠﺬِﻳﻦَ ﻳَ ِ‬ ‫ُﻀﻠﱡﻮﻥَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » َﺟﻌَ ْﻠﻨَﺎﻙَ « ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َﺳﺒِﻴ ِﻞ ﱠ ِ‬ ‫‪ (1‬ﻳ ِ‬ ‫‪5‬‬

‫)ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ ‪http://goo.gl/4Hhjyy‬؛ ﻭﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪.(34‬‬

‫ﺕ« ﺇﻟﻰ ﺍﻹﺳﻢ »ﻛ َْﺎﻟ ُﻤ ْﻔ ِﺴﺪِﻳﻦَ «‪.‬‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻔﻌﻞ »ﺁ َ َﻣﻨُﻮﺍ َﻭﻋَﻤِ ﻠُﻮﺍ ﺍﻟﺼﱠﺎ ِﻟ َﺤﺎ ِ‬ ‫‪6‬‬

‫ﺎﺭ ًﻛﺎ ‪ِ (2‬ﻟﺘَﺪَﺑ ُﱠﺮﻭﺍ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻫﺬﺍ[ ِﻛﺘ َﺎﺏٌ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،23‬ﺹ ‪ (http://goo.gl/7MIvm9 251‬ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻵﻳﺎﺕ ‪ 29-27‬ﺩﺧﻴﻠﺔ ﻻ ﻋﻼﻗﺔ ﻟﻬﺎ‬ ‫‪ُ (1‬ﻣﺒَ َ‬ ‫‪7‬‬

‫ﺑﻘﺼﺔ ﺩﺍﺅﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ‪ .‬ﻭﻳﺮﻯ ﺇﺑﻦ ﻋﺎﺷﻮﺭ ﺍﻥ ﻫﺬﺍ ﺍﻟﻨﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ‪ :‬ﻟﻴﺪَﺑﱠﺮ ﺃﻭﻟﻮ ﺍﻷﻟﺒﺎﺏ ﺁﻳﺎﺗﻪ ﻭﻳﺘﺬﻛﺮﻭﺍ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،23‬ﺹ ‪.(http://goo.gl/KwdYL5 252‬‬
‫ﺳ َﻠﻴﻤﺎﻥ‬ ‫‪ (1‬ﻧَﻌ َِﻢ‪ ،‬ﻧِﻌ َِﻢ ♦ ﺕ‪ (1‬ﺃ َ ﱠﻭﺍﺏ‪ :‬ﻛﺜﻴﺮ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﷲ ♦ ﻡ‪ (1‬ﻛﻤﺎ ﻫﻮ ﺍﻷﻣﺮ ﻣﻊ ﺩﺍﻭﺩ‪ ،‬ﻻ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﺍﻗﺘﺮﻓﻪ ﺳﻠﻴﻤﺎﻥ ﻣﻦ ﺁﺛﺎﻡ ﻋﺮﺿﻬﺎ ﻟﻨﺎ ﺳﻔﺮ ﺍﻟﻤﻠﻮﻙ ﺍﻷﻭﻝ‪» :‬ﻭﺃ َ َﺣﺐﱠ ﺍﻟ َﻤ ِﻠﻚُ ُ‬ ‫‪8‬‬

‫ﺍﻟﺮﺏّ ِﻟﺒَﻨﻲ ﺇﺳْﺮﺍﺋﻴﻞ ﻓﻲ ﺷﺄﻧﻬﺎ‪» :‬ﻻ ﺗَﺬﻫَﺒﻮﺍ ِﺇﻟَﻴﻬﻢ ﻭﻻ ﻳَﺬﻫَﺒﻮﺍ‬ ‫ﺕ ﻭﺍﻟﺤِ ﺜﻴَﺎﺕ‪ ،‬ﻣِ ﻦَ ﺍﻷ َﻣ ِﻢ ﺍﻟﱠﺘﻲ ﻗﺎ َﻝ ﱠ‬ ‫ﺼﻴﺪﻭﺑﻴﱠﺎ ِ‬ ‫ﺕ ﻭﺍﻟ ﱠ‬ ‫ﺕ ﻭﺍﻷَﺩﻭﻣﻴﱠﺎ ِ‬ ‫ﺕ ﻭﺍﻟﻌَ ﱡﻤﻮﻳﻴﱠﺎ ِ‬ ‫ﻧِﺴﺎ ًء ﻏَﺮﻳﺒﺔً ﻛَﺜﻴﺮﺓ ً ﻣﻊ ﺍﺑﻨَ ِﺔ ﻓِﺮ َﻋﻮﻥ‪ِ ،‬ﻣﻦَ ﺍﻟﻤﻮﺃﺑﻴﺎ ِ‬
‫ﺳﻠَﻴﻤﺎﻥ ﺃﻥ‬ ‫ﻼﺙ ﻣِ ﺌ َ ٍﺔ ﺳ ِ ُّﺮﻳﱠﺔ‪ ،‬ﻓﺄَﺯﺍﻏَﺖ ﻧِﺴﺎﺅﻩ ﻗَﻠﺒَﻪ‪ .‬ﻭﻛﺎﻥ ﻓﻲ ﺯَ َﻣ ِﻦ ﺷَﻴﺨﻮ َﺧ ِﺔ ُ‬ ‫ﺳﻠَﻴﻤﺎﻥ ُﺣﺒ•ﺎ ﻟَ ُﻬﻦﱠ ‪ .‬ﻭﻛﺎﻥ ﻟَﻪ َﺳﺒ ُﻊ ﻣِ ﺌ َ ِﺔ ﺯَ ﻭ َﺟ ٍﺔ ﻭﺛ َ ُ‬ ‫ﺇِﻟَﻴﻜﻢ‪ ،‬ﻓﺎﻧﻬﻢ ﻳَﺴﺘ َﻤﻴﻠﻮﻥَ ﻗُﻠﻮﺑَﻜﻢ ﺇﻟﻰ ﺁﺗِّﺒﺎﻉٍ ﺁِﻟ َﻬﺘِﻬﻢ«‪ .‬ﻓﺘَﻌَﻠﱠﻖَ ﺑِ ِﻬﻦﱠ ُ‬
‫ﺻﻨ َﻊ‬ ‫ﺼﻴﺪﻭﻳﻴِّﻴﻦ‪ ،‬ﻭﻣِ ْﻠﻜﻮﻡ‪ ،‬ﻗَﺒﻴﺤﺔَ ﺑَﻨﻲ َﻋ ﱡﻤﻮﻥ‪ .‬ﻭ َ‬ ‫ﺳﻠَﻴﻤﺎﻥ َﻋ ْﺸﺘﺎﺭﻭﺕ‪ ،‬ﺇِﻻ َﻫﺔَ ﺍﻟ ﱠ‬ ‫ﺩﺍﻭﺩَ ﺃﺑﻴﻪ‪ .‬ﻭﺗَﺒ َﻊ ُ‬ ‫ِﻠﺮﺏّ ِ ﺇِﻟ ِﻬﻪ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻗَﻠﺐُ ُ‬ ‫ﺼﺎ ﻟ ﱠ‬ ‫ﺃﺧﺮﻯ‪ ،‬ﻓﻠَﻢ ﻳَ ُﻜ ْﻦ ﻗَﻠﺒُﻪ ُﻣﺨ ِﻠ ً‬ ‫ﺃَﺯﻭﺍ َﺟﻪ ﺃﺳﺘَ َﻤﻠﻦَ ﻗَﻠﺒَﻪ ﺇﻟﻰ ﺁﺗّﺒﺎﻉِ ﺁِﻟ َﻬ ٍﺔ ْ‬
‫ﻭﺭﺷَﻠﻴﻢ‪ ،‬ﻭﻟﻤﻮﻟَﻚ‪ ،‬ﻗَﺒﻴ َﺤ ِﺔ ﺑَﻨﻲ َﻋ ﱡﻤﻮﻥ‪.‬‬ ‫ﻲ ﺃُ َ‬ ‫ﻣﻮﺁﺏ‪ ،‬ﻓﻲ ﺍﻟ َﺠﺒَ ِﻞ ﺍﻟﱠﺬﻱ ﺷَﺮﻗِ ﱠ‬ ‫ﺸﺮﻓًﺎ ﻟِﻜﺎﻣﻮﺵ‪ ،‬ﻗَﺒﻴﺤ ِﺔ َ‬ ‫ﺳﻠَﻴﻤﺎﻥ َﻣ َ‬ ‫ﺍﻟﺮﺏﱠ ﺃﺗِّﺒﺎ َﻋﺎ ﺗﺎ •ﻣﺎ ﻣِﺜ َﻞ ﺩﺍُﻭﺩَ ﺃﺑﻴﻪ‪ .‬ﺣﻴ َﻨﺌِ ٍﺬ ﺑَﻨﻰ ُ‬ ‫ﺍﻟﺮﺏّ ‪ ،‬ﻭﻟﻢ ﻳَﺘﱠﺒ َﻊ ﱠ‬ ‫ﺳﻠَﻴﻤﺎﻥ ﺍﻟﺸ ﱡَﺮ ﻓَﻲ َﻋﻴﻨَﻲ ِ ﱠ‬ ‫ُ‬
‫ﺍﻟﺮﺏّ ِ ‪ِ ،‬ﺇﻟ ِﻪ ﺇﺳْﺮﺍﺋﻴﻞ‪ ،‬ﺍﻟﱠﺬﻱ ﺗ َﺮﺍءﻯ ﻟَﻪ َﻣ ﱠﺮﺗ َﻴﻦ‪ .‬ﻭﺃﻣﺮﻩ ﻓﻲ‬ ‫ﻋﻦ ﱠ‬‫ِ‬ ‫ﻝ‬‫َ‬ ‫ﻣﺎ‬ ‫ﻪ‬ ‫ﺒ‬
‫َ‬ ‫ﻠ‬‫َ‬ ‫ﻗ‬ ‫ﻥ‬‫َ‬ ‫ﻷ‬ ‫ﻴﻤﺎﻥ‪،‬‬ ‫َ‬ ‫ﻠ‬‫ﺳ‬‫ُ‬ ‫ﻋﻠﻰ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﺐ‬
‫َ‬ ‫َﻀ‬ ‫ِ‬ ‫ﻐ‬ ‫ﻓ‬ ‫‪.‬‬ ‫ﻬﻦﱠ‬ ‫ﺘ‬
‫ِ‬ ‫ﻬ‬‫َ‬ ‫ﻟ‬
‫ِ‬ ‫ﻵ‬ ‫ﻦ‬‫َ‬ ‫ﺤ‬ ‫ﺑ‬
‫َ‬ ‫ﺬ‬ ‫ﻳ‬
‫َ‬ ‫ﻭ‬ ‫ﺨﻮﺭ‬
‫َ‬ ‫ﺒ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﻦ‬‫َ‬ ‫ﻗ‬ ‫ُﺤﺮ‬
‫ِ‬ ‫ﻳ‬ ‫ُﻦﱠ‬
‫ﻛ‬ ‫ﻮﺍﺗﻲ‬ ‫ﱠ‬ ‫ﻠ‬‫ﺍﻟ‬ ‫ﺕ‬
‫ِ‬ ‫ﺒﺎ‬‫َﺮﻳ‬ ‫ﻐ‬ ‫ﺍﻟ‬ ‫ﻤﻴﻊ ﻧِﺴﺎﺋﻪ‬
‫ﺻﻨ َﻊ ِﻟ َﺠ ِ‬ ‫ﻭﻛﺬﻟﻚ َ‬
‫ﺍﻟﺮﺏّ ﺑﻪ« )ﻣﻠﻮﻙ ﺃﻭﻝ ‪.(11-1 :11‬‬ ‫َﻆ ﻣﺎ ﺃﻣﺮﻩ ﱠ‬ ‫ﺫﻟﻚ ﺃَﻥ ﻻ َﻳﺘْﺒ َﻊ ﺁِﻟ َﻬﺔً ﺃُﺧﺮْ ﻯ‪ ،‬ﻓﻠَﻢ ﻳَﺤﻔ ْ‬
‫ﺃﻟﻒ ﻭﺃًﺭ َﺑﻊ ِﻣﺌ َ ِﺔ َﻣﺮ َﻛﺒَ ٍﺔ‬
‫َﻴﻼ‪ ،‬ﻓﻜﺎﻥ ﻟَﻪ ٌ‬ ‫ﺕ ﻭﺧ ً‬ ‫ﺳﻠَﻴﻤﺎﻥ َﻣﺮﻛَﺒﺎ ٍ‬ ‫ﻟﻒ ﻓ ََﺮﺱ« )‪(6 :5‬؛ »ﻭ َﺟﻤ َﻊ ُ‬ ‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ﺸﺮ‬ ‫ﻋ‬
‫َ‬ ‫ﻨﺎ‬‫ْ‬ ‫ﻭﺃﺛ‬ ‫ِﻪ‬ ‫ﺗ‬ ‫َﺒﺎ‬‫ﻛ‬ ‫ﺮ‬ ‫ﻣ‬
‫َ‬ ‫َﻴﻞ‬ ‫ﺨ‬‫ﻟ‬‫ِ‬ ‫ﻂٍ‬ ‫ﺑ‬ ‫ﺮ‬
‫َ َ ِ‬ ‫ﻣ‬ ‫ﻟﻒ‬ ‫َ‬ ‫ﺃ‬ ‫َﻌﻮﻥَ‬ ‫ﺑ‬ ‫ﺭ‬ ‫َ‬ ‫ﺃ‬ ‫ﻴﻤﺎﻥ‬ ‫َ‬ ‫ﻠ‬ ‫ﺴ‬
‫ُ‬ ‫ﻟ‬‫ِ‬ ‫ﻭﻛﺎﻥ‬ ‫ﻡ‪ (1‬ﻳﻘﻮﻝ ﺳﻔﺮ ﺍﻟﻤﻠﻮﻙ ﺍﻷﻭﻝ‪» :‬‬ ‫‪9‬‬

‫ﻭﺭﺷَﻠﻴﻢ« )‪ .(26 :10‬ﻭﻭﻓﻘًﺎ ﻷﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻛﺎﻥ ﻋﻠﻰ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻜﻔﻴﺮ ﻋﻦ ﺧﻄﺎﻳﺎﻩ ﺍﻟﺜﻼﺙ‪ :‬ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﻏﻴﺮ‬ ‫ﺕ ﻭﻋﻨﺪَ ﺍﻟ َﻤﻠِﻚِ ﻓﻲ ﺃ ُ َ‬ ‫ﺃﻟﻒ ﻓ ََﺮﺱ‪ .‬ﻓﺄَﻗﺎ َﻣﻬﺎ ﻓﻲ ُﻣﺪُ ِﻥ ﺍﻟ َﻤﺮﻛَﺒﺎ ِ‬ ‫ﻭﺍﺛْﻨﺎ َﻋﺸ ََﺮ َ‬
‫‪113‬‬
 ‫ﻄﻔِﻖَ َﻣ ۡﺴ ۢ َﺤﺎ‪[...] 1‬‬ ‫ﻲ«‪ .‬ﻓَ َ‬ ‫ﻋﻠَ ﱠ‬ ‫ُﺭﺩﱡﻭﻫَﺎ َ‬ ‫ﻕ‬
‫ﺴﺤًﺎ ِﺑﺎﻟﺴﱡﻮ ِ‬ ‫ﻄﻔِﻖَ َﻣ ْ‬ ‫ﻲ َﻓ َ‬ ‫ﻋﻠَ ﱠ‬ ‫ُﺭﺩﱡﻭﻫَﺎ َ‬ ‫ﻡ‪33 :38\38‬‬
‫‪@ÖìşÛbči@bflzflß@flÕÐč İ‬‬ ‫‪ Ï‬‬ ‫‪ @ŞïÜ Ç‬‬
‫‪fl @bflç뺆Š‬‬ ‫‪Ž‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬

‫‪@ @Ö bfläÇþaflë‬‬ ‫ﻕ ﻥ ‪.1‬‬ ‫ِ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻋ‬‫ۡ‬ ‫َ‬ ‫ٱﻷ‬ ‫ۡ‬ ‫ﻭ‬‫ِ َ‬
‫‪2‬‬
‫ﻕ‬ ‫ﱡﻮ‬ ‫ﺴ‬ ‫ﭑﻟ‬ ‫ِ‬ ‫ﺑ‬ ‫َﻭ ْﺍﻷ َ ْﻋﻨَﺎ ِ‬
‫ﻕ‬
‫Ž‪@éğî‬‬
‫‪č ‹×@óÜÇ‬‬ ‫Ž‪fl @bfläîÔÛcëfl @flåàfl îÜ‬‬
‫‪Ž @bŞänfl Ï‬‬
‫‪ @‡ÔÛ ëfl‬‬ ‫ﻡ‪1‬‬
‫ﻋﻠَ ٰﻰ ُﻛ ۡﺮ ِﺳﻴِِّۦﻪ‬ ‫َ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ۡ‬
‫ﻴ‬ ‫َ‬ ‫ﻘ‬ ‫ﻟ‬ ‫ۡ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ُ َ َ‬‫ﻦَ‪،‬‬ ‫ﻤ‬ ‫ٰ‬ ‫ﻴ‬ ‫ۡ‬ ‫َ‬ ‫ﻠ‬ ‫ﺳ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻨ‬‫َ‬ ‫ﺘ‬ ‫َ‬ ‫ﻓ‬ ‫ۡ‬
‫ﺪ‬ ‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﻟ‬ ‫ﻭ‬ ‫ﻪ‬‫ﻴ‬ ‫ﺳ‬
‫ْ ِ ِّ ِ َ‬ ‫ﺮ‬ ‫ُ‬ ‫ﻛ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻘ‬ ‫ْ‬
‫ﻟ‬ ‫َ‬ ‫ﺃ‬‫ﻭ‬ ‫َﻭﻟَﻘَﺪْ ﻓَﺘَﻨﱠﺎ ُ َ َ َ‬
‫ﻥ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﺳ‬ ‫‪2‬‬
‫ﻡ‪34 :38\38‬‬
‫‪@ @l‬‬‫‪fl bflãc@ŞáqŽ @a‡flu‬‬ ‫‪fl‬‬ ‫ﺕ‪2‬‬
‫َﺎﺏ‬
‫ﺴﺪٗﺍ ‪ ،‬ﺛ ﱠﻢ ﺃﻧ َ‬ ‫َ‬ ‫ُ‬ ‫ﺕ‪1‬‬
‫َﺟ َ‬ ‫ﺴﺪ ًﺍ ﺛ ُ ﱠﻢ ﺃَﻧ َ‬
‫َﺎﺏ‬ ‫َﺟ َ‬
‫‪@ïčÌjfl äflí@bKÛ@bØÜŽß@ïčÛ@kflçëfl @ïčÛ@‹čÐËa@ğlŠ‬‬ ‫‪fl @flÞbÓ‬‬ ‫ٱﻏﻔ ِۡﺮ‪ ،‬ﻟِﻲ َﻭﻫ َۡﺐ ﻟِﻲ ُﻣ ۡﻠ ٗﻜﺎ‪ 1‬ﻻﱠ‬ ‫ﻗَﺎ َﻝ َﺭﺏّ ِ ﺍ ْﻏﻔ ِْﺮ ﻟِﻲ َﻭﻫَﺐْ ﻟِﻲ ُﻣ ْﻠ ًﻜﺎ َﻻ ﻗَﺎﻝَ‪َ » :‬ﺭﺏّ ِ ! ۡ‬ ‫‪3‬‬
‫ﻡ‪35 :38\38‬‬
‫‪@ @l‬‬‫‪Ž bŞçìflÛa@floãc@ÙãŞ g@ðč‡Èfli@åğß@‡flydÛč‬‬ ‫ِﻱ‪ ~ .‬ﺇِﻧﱠﻚَ ﺃَﻧﺖَ‬ ‫ﻳَ ۢﻨﺒَﻐِﻲ ِﻷ َ َﺣ ٖﺪ ِ ّﻣ ۢﻦ ﺑَﻌۡ ﺪ ٓ‬ ‫ﻳَ ْﻨﺒَﻐِﻲ ِﻷ َ َﺣ ٍﺪ ﻣِ ْﻦ ﺑَ ْﻌﺪِﻱ ﺇِﻧﱠﻚَ ﺃ َ ْﻧﺖَ‬
‫ٱﻟ َﻮ ﱠﻫﺎﺏُ «‪.‬‬ ‫ۡ‬ ‫ْﺍﻟ َﻮ ﱠﻫﺎﺏُ‬
‫‪@Žsîfly@bfl‚Š‬‬ ‫‪Ž @ê‹ßdič @ð‹vflm@fl|íğ‹Ûa@ŽéÛ @bflã‹Şƒ‬‬ ‫‪flÏ‬‬‫‬ ‫َ‬
‫ٱﻟﺮﻳ َﺢ ﺗ َۡﺠ ِﺮﻱ ﺑِﺄﻣۡ ِﺮِۦﻩ‪،‬‬ ‫‪1‬ﻡ‪1‬‬
‫ﺴ ﱠﺨ ۡﺮﻧَﺎ ﻟَﻪ ُ ِ ّ‬ ‫‪1‬‬ ‫ﺕ‬
‫ﻓَ َ‬ ‫َ‬
‫ﺍﻟﺮﻳ َﺢ ﺗَﺠ ِْﺮﻱ ﺑِﺄ ْﻣ ِﺮ ِﻩ‬ ‫ﺴ ﱠﺨ ْﺮﻧَﺎ ﻟَﻪُ ِ ّ‬ ‫ﻓَ َ‬
‫‪4‬‬
‫ﻡ‪36 :38\38‬‬
‫‪@ @l‬‬ ‫‪fl bfl–c‬‬ ‫ﺎﺏﺕ‪.3‬‬ ‫ﺻ َ‬ ‫ﺚ ﺃَ َ‬ ‫ُﺭ َﺧﺎ ٓ ًءﺕ‪َ ،2‬ﺣ ۡﻴ ُ‬ ‫ﺎﺏ‬
‫ﺻ َ‬ ‫ْﺚ ﺃ َ َ‬ ‫ُﺭﺧَﺎ ًء َﺣﻴ ُ‬
‫‪@ @™aŞìË‬‬ ‫×‪ ëfl @bŞäifl @ŞÝ‬‬‫‪ @flµİ‬‬ ‫“ ‪č îfl‬‬ ‫‪Ş Ûaflë‬‬ ‫ﺍﺹ‪.‬‬ ‫ﺸ ٰﻴَﻄِ ﻴﻦَ ‪ ،‬ﻛُ ﱠﻞ ﺑَﻨﱠﺎ ٓ ٖء َﻭﻏ ﱠَﻮ ٖ‬ ‫َﻭٱﻟ ﱠ‬ ‫ﺍﺹ‬ ‫ﺸﻴَﺎﻁِ ﻴ َﻦ ُﻛ ﱠﻞ ﺑَﻨﱠﺎءٍ َﻭﻏ ﱠَﻮ ٍ‬ ‫َﻭﺍﻟ ﱠ‬ ‫ﻡ‪37 :38\38‬‬
‫†@ @‬‫‹ ‪č bЖþa@ïčÏ@flµãč‬‬ ‫‪ŞÔ‬‬‫‚‹‪ ߎ @flåí‬‬ ‫‪fl aflë‬‬ ‫َﻭ َءﺍﺧ َِﺮﻳﻦَ ‪ُ ،‬ﻣﻘَ ﱠﺮﻧِﻴﻦَ ﻓِﻲ ۡٱﻷَﺻۡ ﻔَﺎ ِﺩﺕ‪.1‬‬ ‫ﺻﻔَﺎ ِﺩ‬ ‫َﻭﺁَﺧ َِﺮﻳﻦَ ُﻣﻘَ ﱠﺮﻧِﻴ َﻦ ﻓِﻲ ْﺍﻷ َ ْ‬ ‫‪5‬‬
‫ﻡ‪38 :38\38‬‬
‫‪@Ìfl ič @Ùčßc@ëc@åŽäßbÏ@bflãúŽ bİÇ‬‬ ‫‪fl @afl‰çfl‬‬ ‫ﻄﺎٓﺅُ ﻧَﺎ‪ ،‬ﻓَﭑﻣۡ ﻨ ُۡﻦ ﺃ َ ۡﻭ ﺃَﻣۡ ﺴ ِۡﻚ ِﺑﻐ َۡﻴ ِﺮ‬ ‫ﻋ َ‬ ‫ٰ َﻫﺬَﺍ َ‬ ‫ﺎﻣﻨ ُْﻦ ﺃ َ ْﻭ ﺃ َ ْﻣ ِﺴﻚْ ِﺑﻐَﻴ ِْﺮ‬ ‫ﻄﺎﺅُ ﻧَﺎ ﻓَ ْ‬ ‫ﻋ َ‬ ‫َﻫﺬَﺍ َ‬ ‫ﻡ‪39 :38\38‬‬
‫‪6‬‬

‫‪@ @lbfly‬‬ ‫‪č‬‬ ‫ﺎﺏ‪1‬ﺕ‪.1‬‬ ‫َ ٖ‬ ‫ﺴ‬ ‫ﺣِ‬ ‫ﺏ‬

‫ﺴﺎ ٍ‬ ‫ﺣِ َ‬
‫‡‪@ @lbßfl @fl収yëfl @óÐÛŽÛ @bflã‬‬ ‫‪fl äčÇ@ŽéÛ @Şægëfl‬‬ ‫ﺎﺏ‪.‬‬
‫َ ُ ﻦَ َ ٖ‬
‫ﻣ‬ ‫‪1‬‬
‫ﺴ‬ ‫ۡ‬ ‫ﺣ‬ ‫ﻭ‬ ‫~‬ ‫ﺕ‪1‬‬
‫َﻰ‬ ‫ٰ‬ ‫ﻔ‬ ‫ﻟ‬ ‫ۡ‬ ‫ﺰ‬ ‫ُ‬ ‫َ‬ ‫ﻟ‬ ‫َﺎ‬ ‫ﻧ‬ ‫َ‬ ‫ﺪ‬ ‫ِﻨ‬ ‫ﻋ‬ ‫ُ‬ ‫ۥ‬
‫ﻪ‬ ‫َ‬ ‫ﻟ‬ ‫ﻥ‬ ‫ﱠ‬ ‫ﺇ‬
‫َِ‬ ‫ﻭ‬ ‫ﺏ‬ ‫َ‬
‫َ ُ ْﻦَ َ ٍ‬ ‫ﺂ‬‫ﻣ‬ ‫ﺴ‬ ‫ﺣ‬ ‫ﻭ‬ ‫َﻰ‬ ‫ﻔ‬ ‫ْ‬
‫ﻟ‬ ‫ُ‬
‫ﺰ‬ ‫َ‬ ‫ﻟ‬ ‫َﺎ‬ ‫ﻧ‬ ‫ﺪ‬‫ﻨ‬
‫ِ َ‬‫ْ‬ ‫ﻋ‬ ‫ُ‬ ‫ﻪ‬ ‫َ‬ ‫ﻟ‬ ‫ﻥ‬‫ﱠ‬ ‫َﻭ ِﺇ‬ ‫‪7‬‬
‫ﻡ‪40 :38\38‬‬
‫‪@ŽéiŞ Š‬‬
‫‡‪fl @ôfl†bflã@ˆg@fllìşíc @bflã‬‬ ‫‪fl jflÇ@‹׈aflë‬‬ ‫ﺕ‪1‬‬
‫ﱡﻮﺏ ﺇِﺫ ﻧَﺎﺩ َٰﻯ َﺭﺑﱠ ٓۥﻪ ُ‬ ‫ۡ‬ ‫ﻡ‪1‬‬
‫ﻋﺒﺪَﻧَﺎ ﺃﻳ َ‬‫َ‬ ‫ٓ‬ ‫ۡ‬ ‫ُ‬ ‫ۡ‬
‫ﱡﻮﺏ ﺇِﺫ ﻧَﺎﺩ َﻯ َﺭﺑﱠﻪ ُ ﺃﻧِﻲ ]‪َ [---‬ﻭٱﺫﻛ ۡﺮ َ‬ ‫ّ‬ ‫َ‬ ‫ْ‬ ‫ﻋ ْﺒﺪَﻧَﺎ ﺃﻳ َ‬‫َ‬ ‫َﻭﺍﺫﻛ ْﺮ َ‬ ‫ُ‬ ‫ْ‬ ‫‪8‬‬
‫ﻡ‪41 :38\38‬‬
‫‪@ @l‬‬‫‪đ afl‰Ç‬‬ ‫‪fl ëfl @k—Žäič @Žåİ‬‬ ‫ ‪ Ûa@flïäč‬‬ ‫‪Ş ßfl @ïğãc‬‬ ‫ﺏ«‪.‬‬ ‫ﻋﺬَﺍ ٍ‬ ‫ﺐ َﻭ َ‬
‫‪1‬‬
‫ﻄﻦُ ﺑِﻨُﺼۡ ٖ‬ ‫ﺸ ۡﻴ ٰ َ‬ ‫ِﻲ ٱﻟ ﱠ‬ ‫ﺴﻨ َ‬ ‫‪» :‬ﺃَﻧِّﻲ َﻣ ﱠ‬ ‫ﺏ‬‫ﻋﺬَﺍ ٍ‬ ‫ﺐ َﻭ َ‬ ‫ﺼ ٍ‬ ‫ﻄﺎ ُﻥ ﺑِﻨُ ْ‬ ‫ﺸ ْﻴ َ‬ ‫ِﻲ ﺍﻟ ﱠ‬ ‫ﺴﻨ َ‬ ‫َﻣ ﱠ‬

‫ﻳﻬﻮﺩﻳﺔ ﻭﺍﻗﺘﻨﺎء ﺍﻟﺠﻴﺎﺩ ﺍﻟﻜﺜﻴﺮﺓ ﻭﻛﻨﺰ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ ‪ ♦ (47-46‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺣﺘﻰ ﺗﻮﺍﺭﺕ ]ﺍﻟﺸﻤﺲ[ ﺑﺎﻟﺤﺠﺎﺏ‪ ،‬ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﺳﺘﻌﻤﺎﻝ‬
‫ﻲ ِ« ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ )ﺍﻟﺰﻣﺨﺸﺮﻱ ‪ .(http://goo.gl/p29NFy‬ﺧﻄﺄ‪ :‬ﺃَﺣْ َﺒﺒْﺖُ ﺣُﺐﱠ ْﺍﻟ َﺨﻴ ِْﺮ ﻋﻠﻰ ِﺫ ْﻛ ِﺮ َﺭ ِﺑّﻲ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺃَﺣْ َﺒﺒْﺖُ ﻳﺘﻀﻤﻦ ﻣﻌﻨﻰ ﺁﺛﺮﺕ ﺍﻟﻤﺘﻌﺪﻱ ﺑﻌﻦ‪.‬‬ ‫ﻛﻠﻤﺔ » ِﺑ ْﺎﻟ َﻌ ِﺸ ّ‬
‫ﻭﺑﺎﻹﺟﻤﺎﻉ ﻋﻠﻰ ﻣﻨﻊ ﻗﺘ ِﻞ‬ ‫ِ‬ ‫ﺴﻨﱠ ِﺔ ﻟﺬﻟﻚ‬ ‫ﺥ ﺑﺘﺤﺮﻳﻢ ﺍﻟ ﱡ‬ ‫ﺼﻼﺓ ﻭﺳﻮﻗَﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﻮ ﻣﻨﺴﻮ ٌ‬ ‫ﺷﻐَﻠَﺘْﻪُ ﻋﻦ ﺍﻟ ﱠ‬ ‫ﻕ ♦ ﻥ‪َ (1‬ﻣ ْﻦ ﻗﺎﻝ‪ :‬ﺇﻥﱠ ﺳﻠﻴﻤﺎﻥَ ﻗﻄ َﻊ ﺃﻋﻨﺎﻕَ ﺍﻟﺨﻴﻞ ﺍﻟﺘﻲ َ‬ ‫ﻕ‪ ،‬ﺑِﺎﻟﺴﱠﺎ ِ‬ ‫ﺴﺆُﻭ ِ‬ ‫ﻕ‪ ،‬ﺑِﺎﻟ ﱡ‬ ‫ﺴﺎﺣًﺎ ‪ (2‬ﺑِﺎﻟﺴﱡﺆْ ِ‬ ‫‪َ (1‬ﻣ َ‬ ‫‪1‬‬

‫ﻕ )‪ ،(http://goo.gl/5WXqdh‬ﺑﻴﻨﻤﺎ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻓﺄﺧﺬ‬ ‫ﻕ َﻭ ْﺍﻷ َ ْﻋﻨَﺎ ِ‬ ‫ﻄﻔِﻖَ َﻣ ْﺴﺤًﺎ ]ﺑﺎﻟﺴﻴﻒ[ ِﺑﺎﻟﺴﱡﻮ ِ‬ ‫ﺍﻟﺒﻬﺎﺋﻢ ﺇﺫ ﻻ ِﺑﺮﱠ ﻓﻴﻪ ♦ ﺕ‪ (1‬ﻳﺮﻯ ﺍﻟﺠﻼﻟﻴﻦ ﺍﻥ ﺍﻟﻨﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَ َ‬
‫ﻕ‪.‬‬ ‫ﻕ َﻭ ْﺍﻷ َ ْﻋﻨَﺎ ِ‬ ‫ﻄﻔِﻖَ َﻣ ْﺴﺤًﺎ ﻟﻠﺴﱡﻮ ِ‬ ‫ﻳﻤﺴﺢ ﺳﻮﻗﻬﺎ ﻭﺃﻋﻨﺎﻗﻬﺎ ﺗﺮﻓﻘًﺎ ﺑﻬﺎ ﻭﺣﺒًﺎ ﻟﻬﺎ )‪ .(http://goo.gl/Q4Q6tg‬ﺍﻥ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﻌﻨﻰ ﻓﺼﺤﻴﺢ ﺍﻵﻳﺔ‪ :‬ﻓَ َ‬
‫ﺕ‪ (1‬ﺟﺴﺪ‪ :‬ﺟﺴﻢ ﺟﺎﻣﺪ ﻻ ﻳﺄﻛﻞ ﻭﻻ ﻳﺸﺮﺏ ﻭﻻ ﻳﺘﺤﺮﻙ ﺕ‪ (2‬ﺃَﻧَﺎﺏ‪ :‬ﺭﺟﻊ ﺇﻟﻰ ﷲ ﻭﺗﺎﺏ ♦ ﻡ‪ (1‬ﻭﻓﻘًﺎ ﻟﻤﺪﺭﺍﺵ‪ ،‬ﻋﻨﺪﻣﺎ ﺍﻗﺘﺮﻑ ﺳﻠﻴﻤﺎﻥ ﺍﻹﺛﻢ‪ ،‬ﺟﻠﺲ ﻣﻼﻙ ﻋﻠﻰ ﻋﺮﺷﻪ ﻭﺍﺧﺬ ﻫﻴﺄﺗﻪ‪ ،‬ﻭﻛﺎﻥ‬ ‫‪2‬‬

‫ﺍﻟﻨﺎﺱ ﻳﺴﺨﺮﻭﻥ ﻣﻦ ﺳﻠﻴﻤﺎﻥ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻬﻢ ﺑﺄﻧﻪ ﺍﻟﻤﻠﻚ ﺳﻠﻴﻤﺎﻥ )‪ .(Pesikta de-Rab Kahana 26: 2‬ﻭﻫﻨﺎﻙ ﺃﺳﻄﻮﺭﺓ ﻳﻬﻮﺩﻳﺔ ﻁﻮﻳﻠﺔ ﻓﻲ ﻛﺘﺎﺏ ﺃﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩ ﺗﺤﻜﻲ ﻛﻴﻒ ﻓﻘﺪ‬
‫ﻣﺘﺴﻮﻻ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ ‪ (63-61‬ﻭﻗﺪ ﺫﻛﺮ ﺑﻌﻀﻬﺎ ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ )‪(http://goo.gl/0zBzar‬‬ ‫ً‬ ‫ﺳﻠﻴﻤﺎﻥ ﻋﺮﺷﻪ ﻟﻤﺪﺓ ﺛﻼﺙ ﺳﻨﻴﻦ ﻋﺎﺵ ﺧﻼﻟﻬﺎ‬
‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺃﻋﻄﻨﻲ ﻣﻠﻜﺎ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(122‬‬ ‫‪3‬‬

‫ﺍﻟﺮﻳَﺎ َﺡ ♦ ﺕ‪ (1‬ﺗﻔﻬﻢ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﻤﻌﻨﻰ ﺫﻟﻞ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﻳﺮﻯ ﻓﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻛﻠﻤﺔ ﺳﺮﻳﺎﻧﻴﺔ ﺑﻤﻌﻨﻰ ﺃﺑﻘﻰ )‪ Luxenberg‬ﺹ ‪ (225‬ﺕ‪ُ (2‬ﺭﺧَﺎ ًء‪ :‬ﺗﺤﻤﻞ ﺍﻟﺮﺧﺎء‪ ،‬ﺃﻱ ﺍﻟﺨﻴﺮ‬ ‫‪ّ ِ (1‬‬ ‫‪4‬‬

‫ﺎﺏ‪ :‬ﺍﺭﺍﺩ )ﺍﻟﺠﻼﻟﻴﻦ ‪ ،(http://goo.gl/6Yt9mZ‬ﻗﺼﺪ ﻭﺍﺭﺍﺩ )ﺍﻟﻤﻨﺘﺨﺐ ‪ ♦ (http://goo.gl/YfpX8p‬ﻡ‪ (1‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.12 :34\58‬‬ ‫ﺻ َ‬ ‫ﺕ‪ (2‬ﺃ َ َ‬
‫ﺕ‪ (1‬ﺍﺻﻔﺎﺩ‪ ،‬ﺟﻤﻊ ﺻﻔﺪ‪ :‬ﺍﻷﻏﻼﻝ‪ ،‬ﻣﺎ ﻳﻘﻴﺪ ﺑﻪ‪.‬‬ ‫‪5‬‬

‫ﺏ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ 120‬ﻭ‪ ،(121‬ﺃﻭ‪ :‬ﻫﺬﺍ ﻋﻄﺎﺅﻧﺎ ﻓﺄﻣﺴﻚ ﺃﻭ ﺃﻋﻂ ﺑﻐﻴﺮ ﺣﺴﺎﺏ‪ ،‬ﺃﻭ‪:‬‬ ‫ﺴﺎ ٍ‬ ‫َﺎﻣﻨُ ْﻦ ﺃ َ ْﻭ ﺃﻋﻄﻪ ‪ -‬ﺃﻭ ﺍﻋﻂ ‪ِ -‬ﺑﻐَﻴ ِْﺮ ﺣِ َ‬ ‫ﻄﺎ ُﺅﻧَﺎ ﻓ ْ‬ ‫ﻄﺎ ُﺅﻧَﺎ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻫﺬَﺍ َﻋ َ‬ ‫َﺎﻣﻨُ ْﻦ ﺃ َ ْﻭ ﺃ َ ْﻣ ِﺴﻚْ َﻋ َ‬ ‫‪َ (1‬ﻫﺬَﺍ ﻓ ْ‬ ‫‪6‬‬

‫ﻄﺎﺅُ ﻧَﺎ‬ ‫ﻫﺬﺍ ﻋﻄﺎﺅﻧﺎ ﻓﺄﻣﺴﻚ ﺃﻭ ﺃﻋﻄﻪ ﺑﻐﻴﺮ ﺣﺴﺎﺏ )ﺍﻟﻄﺒﺮﺳﻲ‪ :‬ﻓﺼﻞ ﺍﻟﺨﻄﺎﺏ‪ ،‬ﺹ ‪ ♦ (147‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻭﻓﻘًﺎ ﻹﺑﻦ ﻋﺎﺷﻮﺭ ﺟﺎء ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻘﺪﻳﻢ ﻭﺗﺄﺧﻴﺮ ﻭﺗﺮﺗﻴﺒﻬﺎ ﺍﻟﺼﺤﻴﺢ ﻫﻮ‪َ :‬ﻫﺬَﺍ َﻋ َ‬
‫َﺎﻣﻨُ ْﻦ ﺃ َ ْﻭ ﺃ َ ْﻣ ِﺴﻚْ )‪.(http://goo.gl/usdC9A‬‬ ‫ﺏﻓ ْ‬ ‫ﺴﺎ ٍ‬ ‫ِﺑﻐَﻴ ِْﺮ ﺣِ َ‬
‫ﻭﺩﻧﻮﺍ‪.‬‬
‫ً‬ ‫‪َ (1‬ﻭ ُﺣ ْﺴ ُﻦ ♦ ﺕ‪ُ (1‬ﺯ ْﻟﻔَﻰ‪ :‬ﻗﺮﺑًﺎ‬ ‫‪7‬‬

‫ﺐ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » َﻋ ْﺒﺪَﻧَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻧَﺎﺩَﻯ َﺭﺑﱠﻪُ« ♦ ﻡ‪ (1‬ﺟﺎء ﺫﻛﺮ ﺃﻳﻮﺏ ﺃﻳﻀًﺎ ﻓﻲ ﺍﻵﻳﺎﺕ ‪ 84 :6\55‬ﻭ‪ 83 :21\73‬ﻭ‪.163 :4\92‬‬ ‫ﺼ ٍ‬ ‫ﺼﺐٍ‪ِ ،‬ﺑﻨَ ْ‬ ‫ﺼﺐٍ‪ِ ،‬ﺑﻨَ َ‬ ‫‪ِ (1‬ﺑﻨُ ُ‬ ‫‪8‬‬

‫ﺍﻟﺮ ُﺟ ُﻞ‬ ‫ﻋﻮﺹ ﺍﺳ ُﻤﻪ ﺃَﻳّﻮﺏ‪ ،‬ﻭﻛﺎﻥَ ﻫﺬﺍ ﱠ‬ ‫ٍ‬ ‫ﺭﺽ‬ ‫ﻭﻗﺼﺔ ﺇﻣﺘﺤﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻷﻳﻮﺏ ﻭﺗﺬﻣﺮﻩ ﻳﺤﻜﻴﻬﺎ ﻟﻨﺎ ﺳﻔﺮ ﺃﻳﻮﺏ ﻓﻲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻧﻨﻘﻠﻬﺎ ﻫﻨﺎ‪ :‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪» :‬ﻛﺎﻥَ َﺭ ُﺟ ٌﻞ ﻓﻲ ﺃ َ ِ‬
‫َﻤﺲ ِﻣﺌ َ ِﺔ ﺃَﺗﺎﻥ‪ ،‬ﻭﻟَﻪ َﺧﺪَ ٌﻡ‬ ‫َﻤﺲ ﻣِ ﺌَ ِﺔ ﻓَﺪﱠﺍ ِﻥ ﺑَﻘَﺮ ﻭﺧ َ‬ ‫ﺍﻹﺑﻞ ﻭﺧ َ‬ ‫ﺳﺒ َﻌﺔَ ﺁﻻﻑٍ ﻣِ ﻦَ ﺍﻟﻐَﻨَﻢ ﻭﺛَﻼﺛَﺔَ ﺁﻻﻑٍ ﻣِ ﻦَ ِ‬ ‫ﺳﺒ َﻌﺔُ ﺑَﻨﻴﻦَ ﻭﺛَﻼﺙ ﺑَﻨﺎﺕ‪ .‬ﻭﻛﺎﻥَ ﻳَﻤ ِﻠﻚُ َ‬ ‫ﻭﻭﻟﺪَ ﻟَﻪ َ‬ ‫ﺸ ّﺮ‪ُ .‬‬ ‫ﻛﺎﻣﻼ ُﻣﺴﺘ َﻘﻴ ًﻤﺎ ﻳَﺘﱠﻘﻲ ﷲَ ُﻭﻳﺠﺎﻧِﺐُ ﺍﻟ ﱠ‬ ‫ً‬
‫ﻳﺸﺮﺑﻦَ َﻣﻌَﻬﻢ‪ .‬ﻓﺈِﺫﺍ‬ ‫ﺖ ُﻛ ٍّﻞ ﻣِﻨﻬﻢ ﻓﻲ ﻳَﻮﻣِ ﻪ‪َ ،‬ﻭﻳﺒﻌَﺜﻮﻥَ ﻓﻴَ ْﺪﻋﻮﻥَ ﺃَﺧَﻮﺍﺗِ ِﻬ ِﻢ ﺍﻟﺜﱠﻼﺙَ ِﻟﻴَﺄ ُﻛ ْﻠﻦَ َﻭ َ‬ ‫ﻕ َﺟﻤﻴﻌًﺎ‪ .‬ﻭﻛﺎﻥَ ﺑَﻨﻮﻩ ﻳَﺬﻫَﺒﻮﻥ ﻓﻴُﻘﻴﻤﻮﻥَ َﻣﺄﺩُﺑﺔً ﻓﻲ َﺑﻴ ِ‬ ‫ﺸﺮ ِ‬ ‫ﻈ ِﻢ ﺃَﺑْﻨﺎءِ ﺍﻟ َﻤ ِ‬ ‫ﺍﻟﺮ ُﺟ ُﻞ ﺃَﻋ َ‬ ‫َﻛﺜﻴﺮﻭﻥَ ﺟﺪ•ﺍ‪ .‬ﻭﻛﺎﻥَ ﺫﻟﻚَ ﱠ‬
‫ﻲ ﺧَﻄِ ﺌﻮﺍ ﻓَ َﺠﺪﱠﻓﻮﺍ ﻋﻠﻰ ﷲِ ﻓﻲ ﻗُﻠﻮ ِﺑﻬﻢ«‪ .‬ﻫﻜَﺬﺍ‬ ‫ﱡﻮﺏ ﻛﺎﻥَ ﻳَﻘﻮﻝ‪» :‬ﻟَ َﻌ ﱠﻞ ﺑَﻨِ ﱠ‬ ‫ﺕ ِﻟ َﻌﺪَﺩِﻫﻢ َﺟﻤﻴﻌًﺎ« ﻷَﻥﱠ ﺃَﻳ َ‬ ‫ﺤﺮﻗﺎ ٍ‬ ‫ﺼﺒﺎﺡِ ﻓﻴُﺼ ِﻌﺪُ ُﻣ َ‬ ‫ﻄ •ﻬ ُﺮﻫﻢ‪ ،‬ﺛ ُ ﱠﻢ ﻳُﺒَ ّﻜ ُِﺮ ﻓﻲ ﺍﻟ ﱠ‬ ‫ﺪﺍﺭ ﺃَﻳﱠﺎﻡ ﺍﻟ َﻤﺄﺩُﺑﺔ‪ ،‬ﻛﺎﻥَ ﺃَﻳﱡﻮﺏُ ﻳَﺪْﻋﻮﻫُﻢ ﻭﻳُ َ‬ ‫ﺗ َ ﱠﻢ َﻣ ُ‬
‫ِﻠﺮﺏّ »ﻣِ ﻦَ‬ ‫ﺟﺎﺏ ﺍﻟﺸﱠﻴﻄﺎﻥُ ﻭﻗﺎ َﻝ ﻟ ﱠ‬ ‫ﺸﻴﻄﺎﻥ‪» :‬ﻣِ ﻦ ﺃَﻳﻦَ ﺃَﻗﺒَﻠﺖَ ؟« ﻓﺄ َ َ‬ ‫ﺍﻟﺮﺏﱡ ﻟِﻠ ﱠ‬‫ﺸﻴﻄﺎ ُﻥ ﺃَﻳﻀًﺎ ﺑَﻴﻨَﻬﻢ‪ .‬ﻓﻘﺎ َﻝ ﱠ‬ ‫ﺍﻟﺮﺏّ ‪ ،‬ﻭﺩَ َﺧ َﻞ ﺍﻟ ﱠ‬ ‫ﻣﺎﻡ ﱠ‬ ‫ﻛﺎﻥَ ﺃَﻳﱡﻮﺏُ ﻳَﺼﻨ ُﻊ ُﻛ ﱠﻞ ﺍﻷَﻳﱠﺎﻡ‪ .‬ﻭﺍﺗﱠﻔَﻖَ ﻳﻮ ًﻣﺎ ﺃَﻥ ﺩَ َﺧ َﻞ ﺑَﻨﻮ ﷲِ ِﻟﻴَﻤﺜُﻠﻮﺍ ﺃ َ َ‬
‫ﺟﺎﺏ‬ ‫ﺸ ّﺮ«‪ .‬ﻓﺄ َ َ‬ ‫ﻴﺲ ﻟَﻪ َﻣﺜﻴ ٌﻞ ﻓﻲ ﺍﻷَﺭْ ﺽ‪ِ .‬ﺇﻧﱠﻪ َﺭ ُﺟ ٌﻞ ﻛﺎﻣِ ٌﻞ ُﻣﺴﺘ َﻘﻴﻢ َﻳﺘﱠﻘﻲ ﷲَ ﻭﻳُﺠﺎﻧِﺐُ ﺍﻟ ﱠ‬ ‫ﺸﻴﻄﺎﻥ‪» :‬ﺃَﻣِ ﻠﺖَ ﺑﺎﻟَﻚَ ِﺇﻟﻰ َﻋﺒْﺪﻱ ﺃَﻳﱡﻮﺏ؟ ﻓﺈِﻧﱠﻪ َﻟ َ‬ ‫ﺍﻟﺮﺏﱡ ﻟِﻠ ﱠ‬ ‫ﺭﺽ ﻭﺍﻟﺘ ﱠ َﺮﺩﱡﺩ ﻓﻴﻬﺎ«‪ .‬ﻓﻘﺎ َﻝ ﱠ‬ ‫ﺍﻟﻄﻮﺍﻑِ ﻓﻲ ﺍﻷ َ ِ‬ ‫ﱠ‬
‫ُﻂ‬‫ﺑﺎﺭﻛﺖَ ﺃ َ ْﻋ َﻤﺎ َﻝ ﻳَﺪَﻳﻪ‪ ،‬ﻓﺎﻧﺘَﺸ ََﺮﺕ ﻣﺎ ِﺷﻴَﺘُﻪ ﻓﻲ ﺍﻷَﺭْ ﺽ‪ .‬ﻭﻟﻜ ِِﻦ ﺍﺑﺴ ْ‬ ‫ﺸﻴﻄﺎﻥ ﻭﻗﺎ َﻝ ﻟِﻠﺮﱠ ﺏّ ‪» :‬ﺃ َ َﻣﺠﱠﺎﻧًﺎ َﻳﺘﱠﻘﻲ ﺃَﻳﱡﻮﺏُ ﷲ؟ ﺃَﻟَﻢ ﺗَ ُﻜ ْﻦ ﺳﻴَﺠﺖَ َﺣﻮﻟَﻪ ﻭ َﺣﻮ َﻝ ﺑَﻴﺘﻪ ﻭ َﺣﻮ َﻝ ُﻛ ِّﻞ ﺷَﻲءٍ ﻟَﻪ ﻣِ ﻦ ُﻛ ِّﻞ ِﺟ َﻬﺔ‪ ،‬ﻭﻗﺪ َ‬ ‫ﺍﻟ ﱠ‬
‫ﺍﻟﺮﺏّ ‪ .‬ﻭﺍﺗَﻔَﻖَ‬ ‫ﻭﺧﺮ َﺝ ﺍﻟﺸﱠﻴﻄﺎﻥُ ﻣِﻦ ﺃَﻣﺎﻡ َﻭﺟ ِﻪ ﱠ‬ ‫َ‬ ‫ﺷﻲءٍ ﻟَﻪ ﻓﻲ َﻳﺪِﻙَ ‪ ،‬ﻭﻟﻜِﻦ ِﺇ َﻟﻴﻪ ﻻ ﺗ َﻤﺪُ ْﺩ َﻳﺪَﻙ«‪.‬‬ ‫ﺸﻴﻄﺎﻥ‪» :‬ﻫﺎ ِﺇﻥﱠ ُﻛ ﱠﻞ َ‬ ‫ﺍﻟﺮﺏﱡ ﻟِﻠ ﱠ‬ ‫ِﻑ َﻋﻠَﻴﻚَ ﻓﻲ َﻭﺟ ِﻬﻚَ «‪ .‬ﻓﻘﺎ َﻝ ﱠ‬ ‫ﺲ ُﻛ ﱠﻞ ﻣﺎ ﻟَﻪ ﻓﺘ َﺮﻯ ﺃَﻻ ﻳُ َﺠﺪّ ُ‬ ‫ﺴ ْ‬ ‫َﻳﺪَﻙَ ﻭﺍﻣ َ‬
‫ﺳﺒَﺄ ﻭﺃَﺧَﺬﻭﻫﺎ‪،‬‬ ‫َﺤﺮﺙ ﻭﺍﻷﺗ ُﻦ ﺗَﺮْ ﻋﻰ ﺑِﺠﺎﻧِﺒِﻬﺎ‪ ،‬ﻓَ َﻬ َﺠ َﻢ ﻋﻠَﻴﻬﺎ ﺃ َ ْﻫ ُﻞ َ‬ ‫ﺖ ﺍﻟﺒَﻘ َُﺮ ﺗ ُ‬ ‫ﱡﻮﺏ ﻭﻗﺎﻝ‪» :‬ﻛﺎ َﻧ ِ‬ ‫ﺖ ﺃَﺧﻴ ِﻬ ِﻢ ﺍﻟﺒِ ْﻜﺮ‪ .‬ﻓﺄَﻗﺒَ َﻞ َﺭﺳﻮ ٌﻝ ﺇِﻟﻰ ﺃَﻳ َ‬ ‫َﻤﺮﺍ ﻓﻲ ﺑَﻴ ِ‬ ‫ﺸﺮﺑﻮﻥَ ﺧ ً‬ ‫ﻳﻮ ًﻣﺎ ﺃَﻥﱠ َﺑﻨﻴﻪَ ﻭﺑَﻨﺎﺗِﻪ ﻛﺎﻧﻮﺍ ﻳَﺄ ُﻛﻠﻮ َﻥ ﻭﻳَ َ‬
‫ﺖ ﺍﻟﻐَﻨ ََﻢ ﻭﺍﻟ َﺨﺪ ََﻡ ﻭﺃ َ َﻛﻠَﺘﻬﻢ‪ ،‬ﻭﺃَﻓﻠَﺖﱡ ﺃَﻧﺎ َﻭﺣْ ﺪﻱ ﻷﺧ ِﺒ َﺮﻙ«‪.‬‬ ‫ﺣﺮﻗَ ِ‬ ‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﱠﻤﺎء‬ ‫ﺴ‬ ‫ﺍﻟ‬ ‫ﻦَ‬ ‫ﷲ‬
‫ُ ِ ﻣِ‬ ‫ﻧﺎﺭ‬ ‫ﺖ‬ ‫َ‬
‫ﻄ‬ ‫َ‬ ‫ﻘ‬ ‫ﺳ‬
‫َ‬ ‫ﻗﺪ‬ ‫»‬ ‫ﻓﻘﺎﻝ‪:‬‬ ‫َﺮ‬‫ﺧ‬ ‫ﺁ‬
‫َ َ ُ‬ ‫ﻞ‬ ‫ﺒ‬ ‫ﻗ‬‫َ‬ ‫ﺃ‬ ‫ﻢ‪،‬‬ ‫ﱠ‬ ‫َﻠ‬‫ﻜ‬ ‫َ‬ ‫ﺘ‬ ‫ﻳ‬
‫َ‬ ‫ﻫﻮ‬ ‫َﻤﺎ‬ ‫ﻨ‬ ‫ﻴ‬‫ﺑ‬
‫َ‬ ‫ﻭ‬ ‫«‪.‬‬ ‫ِ َ ﻙَ‬ ‫ﺮ‬ ‫ﺒ‬ ‫ﺧ‬ ‫ُ‬ ‫ﻷ‬ ‫ْﺪﻱ‬ ‫ﺣ‬ ‫ﻭﻗَﺘَﻠﻮﺍ ﺍﻟ َﺨﺪ ََﻡ ِﺑ َﺤ ِﺪّ ﺍﻟﺴﱠﻴﻒ‪ ،‬ﻭﺃَﻓﻠَﺖﱡ ﺃَﻧﺎ َﻭ‬
‫ﺍﻹﺑﻞ ﻓﺄَﺧَﺬﻭﻫﺎ‪ ،‬ﻭﻗَﺘ َﻠﻮﺍ ﺍﻟ َﺨﺪ ََﻡ ﺑِ َﺤ ِﺪّ ﺍﻟﺴﱠﻴﻒ‪ ،‬ﻭﺃَﻓ َﻠﺖّ ﺃَﻧﺎ َﻭ ْﺣﺪﻱ ﻷُﺧﺒِ َﺮﻙ«‪ .‬ﻭﺑَﻴﻨَﻤﺎ ﻫﻮ ﻳَﺘ َ َﻜﻠﱠﻢ‪ ،‬ﺃَﻗﺒَ َﻞ‬ ‫ﺙ ﻓ َِﺮﻕ‪ ،‬ﻭﺃَﻏﺎﺭﻭﺍ ﻋﻠﻰ ِ‬ ‫َﻮﺯﻉ ﺍﻟﻜ َْﻠﺪﺍ ِﻧﻴﱡﻮﻥَ ﺇِﻟﻰ ﺛَﻼ ِ‬ ‫ﻭﺑَﻴﻨَﻤﺎ ﻫﻮ ﻳَﺘ َ َﻜﻠﱠﻢ‪ ،‬ﺃ َﻗﺒَ َﻞ ﺁﺧ َُﺮ ﻓﻘﺎﻝ‪» :‬ﻗﺪ ﺗ ﱠ‬
‫ّﺎﻥ ﻓﻤﺎﺗﻮﺍ‪ ،‬ﻭﺃَﻓﻠَﺖّ‬ ‫ﺸﺒ ِ‬ ‫ﻂ ﻋﻠﻰ ﺍﻟ ﱡ‬ ‫ﺴﻘَ َ‬‫ﺖ ﺍﻷَﺭ َﺑﻊ‪ ،‬ﻓ َ‬ ‫ﺻﺪَ َﻣﺖ ﺯَ ﻭﺍﻳﺎ ﺍﻟ َﺒﻴ ِ‬ ‫ﺖ ﺃَﺧﻴ ِﻬ ِﻢ ﺍﻟﺒ ْﻜﺮ‪ ،‬ﻓﺈِﺫﺍ ِﺑﺮﻳﺢ ﺷَﺪﻳﺪﺓٍ ﻗﺪ ﻫ َﺒﺖ ﻣِ ﻦ َﻭﺭﺍء ﺍﻟ َﺒ •ﺮﻳﱠﺔ ﻭ َ‬ ‫ﺸﺮﺑﻮﻥَ ﺧَﻤ ًﺮﺍ ﻓﻲ َﺑﻴ ِ‬ ‫ﺁﺧ َُﺮ ﻓﻘﺎﻝ‪» :‬ﻛﺎﻥَ ﺑَﻨﻮﻙَ ﻭ َﺑﻨﺎﺗُﻚَ ﻳﺄ ُﻛﻠﻮﻥَ ﻭ َﻳ َ‬
‫ﻭﺍﻟﺮﺏﱡ ﺃَﺧَﺬ ْﻓﻠﻴَ ُﻜﻦَ‬ ‫ْﻄﻰ ﱠ‬ ‫ﺍﻟﺮﺏﱡ ﺃَﻋ ْ‬ ‫ﺳ َﺠﺪَ‪ ،‬ﻭﻗﺎﻝ‪» :‬ﻋُﺮْ ﻳﺎﻧًﺎ ﺧ ََﺮﺟﺖُ ﻣِﻦ َﺟﻮﻑِ ﺃ ُ ّﻣﻲ ﻭﻋُﺮْ ﻳﺎﻧًﺎ ﺃَﻋﻮﺩُ ﺇِ َﻟﻴﻪ ﱠ‬ ‫ﺭﺽ ﻭ َ‬ ‫َﻌﺮ َﺭﺃﺳِﻪ ﻭﺍﺭﺗَﻤﻰ ﺇِﻟﻰ ﺍﻷ َ ِ‬ ‫ﻓﻘﺎﻡ ﺃَﻳﱡﻮﺏُ ﻭﺷ ﱠَﻖ ِﺭﺩﺍ َءﻩ ﻭ َﺣﻠَﻖَ ﺷ َ‬ ‫ﺃَﻧﺎ َﻭﺣْ ﺪﻱ ﻷﺧﺒِ َﺮﻙ«‪َ .‬‬
‫ﺍﻟﺮﺏّ ‪.‬‬ ‫ﻣﺎﻡ ﱠ‬ ‫ﺍﻟﺮﺏّ ‪ ،‬ﻭﺩَ َﺧ َﻞ ﺍﻟﺸﱠﻴﻄﺎﻥُ ﺃﻳﻀًﺎ َﺑ ْﻴﻨَ ُﻬﻢ ِﻟ َﻴﻤﺜ ُ َﻞ ﺃ َ َ‬ ‫ﻣﺎﻡ ﱠ‬‫ﷲ ِﻟ َﻴﻤﺜُﻠﻮﺍ ﺃ َ َ‬ ‫َﺒﺎﻭﺓ«‪ .‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻧﻲ‪» :‬ﺛُ ﱠﻢ ﺍﺗَﻔَﻖَ ﻳﻮ ًﻣﺎ ﺃَﻥ ﺩَ َﺧ َﻞ ﺑﻨﻮ ِ‬ ‫ﷲﻏ َ‬ ‫ﺒﺎﺭ ًﻛﺎ«‪ .‬ﻓﻲ ﻫﺬﺍ ُﻛﻠِّﻪ ﻟﻢ َﻳﺨﻄﺄْ ﺃَﻳﱡﻮﺏ ﻭﻟﻢ َﻳﻘُ ْﻞ ﻓﻲ ِ‬ ‫ﺍﻟﺮﺏّ ِ ُﻣ َ‬ ‫ﺍﺳ ُﻢ ﱠ‬
‫ﻴﺲ َﻟﻪ َﻣﺜﻴ ٌﻞ‬ ‫ﺸﻴﻄﺎﻥ‪» :‬ﺃَﻣِ ﻠﺖَ ﺑﺎﻟَﻚَ ِﺇﻟﻰ َﻋﺒْﺪﻱ ﺃﻳّﻮﺏ؟ ﻓﺈﻧﱠﻪ ﻟَ َ‬ ‫ﺍﻟﺮﺏﱡ ﻟِﻠ ﱠ‬ ‫ﺭﺽ ﻭﺍﻟﺘ ﱠ َﺮﺩﱡ ِﺩ ﻓﻴﻬﺎ«‪ .‬ﻓﻘﺎ َﻝ ﱠ‬ ‫ﻄﻮﺍﻑِ ﻓﻲ ﺍﻷ َ ِ‬ ‫ِﻠﺮﺏّ ‪» :‬ﻣِ ﻦَ ﺍﻟ ﱠ‬ ‫ﺟﺎﺏ ﺍﻟ ﱠﺸﻴﻄﺎﻥ ﻭﻗﺎ َﻝ ﻟ ﱠ‬ ‫ﺸﻴﻄﺎﻥ‪» :‬ﻣِ ﻦ ﺃَﻳﻦَ ﺃَﻗﺒَﻠﺖَ ؟« ﻓﺄ َ َ‬ ‫ﺍﻟﺮﺏﱡ ﻟِﻠ ﱠ‬ ‫ﻓﻘﺎ َﻝ ﱠ‬
‫ِﻠﺮﺏّ ‪ِ » :‬ﺟ ْﻠﺪٌ ﺑِ ِﺠ ْﻠﺪٍ‪ ،‬ﻭ ُﻛ ﱡﻞ ﻣﺎ‬ ‫ﺟﺎﺏ ﺍﻟ ﱠﺸﻴﻄﺎ ُﻥ ﻭﻗﺎ َﻝ ﻟ ﱠ‬ ‫ﺳ َﺒﺐ«‪ .‬ﻓﺄ َ َ‬ ‫ﺪﻭﻥ َ‬ ‫ﺴِﻚٌ ﺑِﻜَﻤﺎﻟِﻪ‪ ،‬ﻭﻗَﺪ َﺣ ﱠﺮﺿﺘ َﻨﻲ ﻋﻠﻰ ﺍﺑﺘِﻼﻋِﻪ ﺑِ ِ‬ ‫ﺸ ّﺮ‪ ،‬ﻭﺇﻟﻰ ﺍﻵﻥَ ُﻣﺘَ َﻤ ّ‬ ‫ﻓﻲ ﺍﻷَﺭْ ﺽ‪ .‬ﺇِﻧﱠﻪ َﺭ ُﺟ ٌﻞ ﻛﺎ ِﻣ ٌﻞ ُﻣﺴﺘَﻘﻴﻢ ﻳَﺘﱠﻘﻲ ﷲَ ﻭﻳُﺠﺎﻧِﺐُ ﺍﻟ ﱠ‬
‫ِﻆ َﺑﻨَﻔﺴِﻪ«‪ .‬ﻓﺨ ََﺮ َﺝ‬ ‫ﺸﻴﻄﺎﻥ‪» :‬ﻫﺎ ﺇِ ﱠﻧﻪ ﻓﻲ ﻳَﺪِﻙَ ‪ ،‬ﻭﻟﻜ ِِﻦ ﺍَﺣﺘَﻔ ْ‬ ‫ِﻑ َﻋﻠَﻴﻚَ ﻓﻲ َﻭﺟ ِﻬﻚَ «‪ .‬ﻓﻘﺎ َﻝ ﺍﻟﺮﱠ ﺏﱡ ﻟِﻠ ﱠ‬ ‫ﻈ َﻤﻪ ﻭﻟَ ْﺤ َﻤﻪ‪ ،‬ﻓﺘَﺮﻯ ﺃَﻻ ﻳُ َﺠﺪّ ُ‬ ‫ﺲ َﻋ ْ‬ ‫ﺴ ْ‬‫ُﻂ ﻳَﺪَﻙَ ﻭﺍﻣ َ‬ ‫ﺍﻹﻧﺴﺎ ُﻥ ﻳَﺒﺬُﻟُﻪ ﻋﻦ ﻧَﻔﺴِﻪ‪ .‬ﻭﻟﻜ ِِﻦ ﺍﺑﺴ ْ‬ ‫ﻳَﻤ ِﻠ ُﻜﻪ ِ‬
‫ﺍﻣﺮﺃﺗﻪ‪» :‬ﺃ َ ِﺇﻟﻰ ﺍﻵﻥَ‬ ‫ﺍﻟﺮﻣﺎﺩ‪ .‬ﻓﻘﺎﻟَﺖ ﻟَﻪ َ‬ ‫ِﺲ ﻋﻠﻰ ﱠ‬ ‫ﺺ ﻗَﺪَﻣِ ﻪ ﺇِﻟﻰ ﻗِ ﱠﻤ ِﺔ َﺭﺃﺳِﻪ‪ .‬ﻓﺄ َ َﺧﺬَ ﻟَﻪ ﺧَﺰَ ﻓَﺔً ِﻟﻴَﺤﺘَﻚﱠ ﺑِﻬﺎ ﻭﻫﻮ ﺟﺎﻟ ٌ‬ ‫ﺚ ﻣِﻦ ﺃَﺧ َﻤ ِ‬ ‫ﱡﻮﺏ ﺑِﻘَﺮْ ﺡٍ ﺧَﺒﻴ ٍ‬ ‫ﺸﻴﻄﺎ ُﻥ ﺃَﻳ َ‬ ‫ﺏ ﺍﻟ ﱠ‬ ‫ﺿ َﺮ َ‬ ‫ﺍﻟﺮﺏّ ‪َ .‬ﻭ َ‬ ‫ﺸﻴﻄﺎ ُﻥ ﻣِ ﻦ ﺃَﻣﺎﻡ َﻭﺟ ِﻪ ﱠ‬ ‫ﺍﻟ ﱠ‬
‫ﺳﻤ َﻊ ﺛَﻼﺛَﺔُ‬ ‫ﺸﻔَﺘ َﻴﻪ‪ .‬ﻭ َ‬ ‫ﺸ ّﺮ؟« ﻓﻲ ﻫﺬﺍ ُﻛﻠِّﻪ ﻟﻢ ﻳَﺨﻄﺄْ ﺃَﻳﱡﻮﺏُ ﺑِ َ‬ ‫َﻴﺮ ﻣِ ﻦَ ﷲِ ﻭﻻ ﻧَﻘﺒَ ُﻞ ﻣِ ﻨﻪ ﺍﻟ ﱠ‬ ‫ِﻑ ﻋﻠﻰ ﷲِ ﻭ ُﻣﺖْ «‪ .‬ﻓﻘﺎ َﻝ ﻟَﻬﺎ‪» :‬ﺇِﻧﱠﻤﺎ َﻛﻼﻣُﻚِ ﻛَﻼ ُﻡ ﺇِﺣْ ﺪﻯ ﺍﻟ َﺤ ْﻤﻘﺎﻭﺍﺕ‪ .‬ﺃَﻧَﻘﺒَ ُﻞ ﺍﻟﺨ َ‬ ‫ﺴِﻚٌ ﺑِﻜَﻤﺎﻟِﻚَ ؟ َﺟﺪّ ْ‬ ‫ُﻣﺘ َ َﻤ ّ‬
‫ْﺼﺎﺭﻫﻢ ﻣِ ﻦ َﺑﻌﻴ ٍﺪ‬ ‫ﻓﺮﻓَﻌﻮﺍ ﺃَﺑ َ‬ ‫ﻲ‪ ،‬ﻭﺍﺗﱠﻔَﻘﻮﺍ ﻋﻠﻰ ﺃَﻥ ﻳﺄﺗﻮﺍ ﻓﻴَﺮْ ﺛﻮﺍ ﻟَﻪ ُﻭﻳﻌَ ﱡﺰﻭﻩ‪َ .‬‬ ‫ﻲ ﻭﺻﻮﻓ َُﺮ ﺍﻟﻨﱠﻌﻤﺎﻗِ ّ‬ ‫ﻲ ﻭﺑِﻠﺪَﺩُ ﺍﻟ ﱡﺸﻮﺣِ ّ‬ ‫ﻟﻴﻔﺎﺯ ﺍﻟﺘﱠﻴﻤﺎﻧِ ّ‬ ‫ﱡﻮﺏ ﺑِ ُﻜ ِّﻞ ﻣﺎ ﺃَﺻﺎﺑَﻪ ﻣِ ﻦَ ﺍﻟ َﺒ ْﻠﻮﻯ‪ ،‬ﻓﺄَﻗﺒَ َﻞ ُﻛ ﱞﻞ ﻣِ ﻦ َﻣﻜﺎﻧِﻪ‪ ،‬ﺃ َ ُ‬ ‫ﺃَﺻﺪِﻗﺎ َء ﻷَﻳ َ‬
‫ﺳﺒ َﻊ ﻟَﻴﺎ ٍﻝ‪ ،‬ﻭﻟﻢ ﻳُ َﻜ ِﻠّ ْﻤﻪ ﺃ َ َﺣﺪٌ ﺑِ َﻜ ِﻠ َﻤﺔ‪ ،‬ﻷَﻧﱠﻬﻢ َﺭﺃَﻭﺍ‬ ‫ﺭﺽ َﺳﺒﻌَﺔَ ﺃَﻳﱠﺎﻡ ﻭ َ‬ ‫َﺤﻮ ﺍﻟﺴﱠﻤﺎء ﻓﻮﻕ ُﺭﺅُﻭﺳِﻬﻢ‪ .‬ﻭ َﺟﻠَﺴﻮﺍ ﻣﻌَﻪ ﻋﻠﻰ ﺍﻷ َ ِ‬ ‫َ‬ ‫ﻧ‬ ‫ًﺎ‬ ‫ﺑ‬ ‫ﺮﺍ‬ ‫ُ‬ ‫ﺗ‬ ‫ﻭﺍ‬ ‫ﺭ‬‫ﱡ‬ ‫َ‬ ‫ﺫ‬‫ﻭ‬ ‫ﻩ‬ ‫ء‬
‫َ‬ ‫ﺩﺍ‬ ‫ﺭ‬‫ِ‬ ‫ﻢ‬ ‫ﻬ‬
‫ُ‬ ‫ﻨ‬ ‫ﻣِ‬ ‫ﻞ‬ ‫ﱞ‬ ‫ُ‬
‫ﻛ‬ ‫ﻖﱠ‬ ‫ﺷ‬
‫َ‬ ‫ﻭ‬ ‫َﻮﺍ‪،‬‬ ‫ﻜ‬ ‫ﺑ‬
‫َ‬ ‫ﻭ‬ ‫َﻬﻢ‬ ‫ﺗ‬ ‫ْﻮﺍ‬‫ﺻ‬ ‫َ‬ ‫ﺃ‬ ‫َﻌﻮﺍ‬ ‫ﻓ‬ ‫ﻓﺮ‬ ‫ﻌﺮﻓﻮﻩ‪َ .‬‬ ‫ﻓﻠَﻢ ﻳَ ِ‬
‫ﻅﻼ ًﻣﺎ ﻭﻻ‬ ‫ﻬﺎﺭ َ‬‫َﻬﺎﺭ ُﻭ ِﻟﺪﺕُ ﻓﻴﻪ ﻭﻻ ﻟَﻴ ٌﻞ ﻗﺎﻝ‪ :‬ﻗﺪ ُﺣﺒِ َﻞ ﺑِ َﺮﺟُﻞ! ِﻟﻴَ ُﻜ ْﻦ ﺫﻟﻚ ﺍﻟﻨﱠ ُ‬ ‫ﺃَﻥﱠ ﻛﺂ َﺑﺘﻪ ﻛﺎﻧَﺖ ﺷَﺪﻳﺪﺓ ً ِﺟﺪ•ﺍ«‪ .‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‪» :‬ﺑَﻌﺪَ ﺫﻟﻚ ﻓَﺘ َﺢ ﺃَﻳﱡﻮﺏُ ﻓَ َﻤﻪ ﻭﻟَﻌَﻦَ ﻳَﻮ َﻣﻪ ﻭﺗَﻜَﻠﱠ َﻢ ﺃَﻳﱡﻮﺏُ ﻭﻗﺎﻝ‪» :‬ﻻ ﻛﺎﻥَ ﻧ ٌ‬
‫ﺴﻨَﺔ ﻭﻻ ﻳَﺪﺧﻞْ‬ ‫ﻀ ﱠﻢ ﺇِﻟﻰ ﺃ َ ﱠﻳﺎﻡ ﺍﻟ ﱠ‬ ‫ﺍﻟﻈﻼﻡ ﻭﻻ ﻳُ َ‬ ‫ﺍﻟﻠﻴ ُﻞ ِﻟﻴَ ْﺸ َﻤ ْﻠﻪ ﱠ‬ ‫ِﻒ ﺍﻟﻨﱠﻬﺎﺭ! ﻭﺫﻟﻚ ﱠ‬ ‫ﻭﻟﺘﺮ ّ ِﻭﻋْﻪ ﻛَﻮﺍﺳ ُ‬ ‫ﻭﻟﻴَﺴﺘَﻘ ﱠِﺮ ﻋﻠَﻴﻪ ﻏَﻤﺎﻡ َ‬ ‫ﺍﻟﻈﻠُﻤﺎﺕ ﻭﻅِ ﻼ ُﻝ ﺍﻟ َﻤﻮﺕ ْ‬ ‫ﺷﺮﻕَ ﻋﻠَﻴﻪ ﻧﻮﺭ! ِﻟﺘُﻄﺎﻟِﺐْ ِﺑﻪ ﱡ‬ ‫َﺭﻋﺎﻩُ ﷲُ ﻣِ ﻦ ﻓَﻮﻕُ ﻭﻻ ﺃَ َ‬
‫ﻮﺭ ﻓﻼ ﻳَﻜﻮﻥ ﻭﻻ ﻳَ َﺮ ﺃ َ ْﺟﻔﺎﻥَ ﺍﻟﻔَﺠْﺮ! ﻷَﻧﱠﻪ‬ ‫ﺐ ﺍﻟﻨﱡ َ‬ ‫ﻭﻟﻴَﺘ ََﺮﻗﱠ ِ‬ ‫ﺷﻔَﻘِﻪ ْ‬ ‫ﻓﻲ َﻋﺪَﺩَ ﺍﻟﺸﱡﻬﻮﺭ! ِﻟﻴَﻜُﻦْ ﺫﻟﻚ ﺍﻟ ﱠﻠﻴ ُﻞ ﻋﺎﻗ ًِﺮﺍ ﻭﻻ ﻳُﺴ َﻤ ْﻊ ﻓﻴﻪ ﻫُﺘﺎﻑ! ِﻟﻴَ ْﺸﺘ ِْﻤﻪ ﻻﻋِﻨﻮ ﺍﻟﻴَﻮﻡ ﺍﻟ ُﻤﺴﺘ َ ِﻌﺪﱡﻭ َﻥ ِﻹﻳﻘﺎﻅِ ﻻ ِﻭﻳﺎﺛﺎﻥ! ِﻟﺘُﻈ ِﻠ ْﻢ ﻛَﻮﺍﻛِﺐُ َ‬
‫ُﺮﺿﻌﺎﻧِﻨﻲ؟ ِﺇﺫَﻥ َﻟ ُﻜﻨﺖُ‬ ‫ﻴﻦ ﻳ ِ‬ ‫َﻴﻦ ﺗ َﻘﻴَﻼﻧِﻨﻲ ﻭﺛ َ ْﺪﻳَ ِ‬ ‫ﻄﻦ؟ ﻟِﻤﺎﺫﺍ ﺻﺎﺩَﻓﺖ ُﺭﻛﺒَﺘ ِ‬ ‫ِﺾ ﺭﻭﺣﻲ ﻋِﻨﺪَ ﺧﺮﻭﺟﻲ ﻣِ ﻦَ ﺍﻟﺒَ ْ‬ ‫ﺍﻟﺮﺣِ ﻢ ﻭﻟﻢ ﺗَﻔ ْ‬ ‫ﻲ‪ .‬ﻟ َِﻢ ﺃ َ ُﻣﺖْ ﻣِ ﻦَ ﱠ‬ ‫ﺸﻘﺎ َء ﻋﻦ َﻋﻴﻨَ ﱠ‬ ‫ﻄﻦ ﻭﻟَﻢ ﻳَﺴﺘ ُ ِﺮ ﺍﻟ ﱠ‬ ‫ﺑﻮﺍﺏ ﺍﻟ َﺒ ْ‬‫ﻲ ﺃَ َ‬ ‫ﻟﻢ ﻳُﻐﻠ ِْﻖ ﻋﻠ ﱠ‬
‫ﻲ ﻭﻣِﺜ َﻞ ﺃَﺟﻨﱠ ٍﺔ‬ ‫ﻤﻮﺭ ﻓﻠَﻢ ﺃَﺣْ َ‬ ‫ﺭﺽ ﻭ ُﻣﺸﻴﺮﻳﻬﺎ ﺍﻟﱠﺬﻳﻦَ ﺍﺑﺘَﻨَﻮﺍ ﻷَﻧﻔﺴِﻬﻢ ﺧَﺮﺍﺋِﺐ ﺃﻭ ﻣ َﻊ ﺃ ُ َﻣﺮﺍ َء ﻟَﻬﻢ ﺫَﻫَﺐ ﻭﻗَﺪ َﻣﻸُﻭﺍ ﺑُﻴﻮﺗ َﻬﻢ ﻓِﻀﱠﺔ ﺃَﻭ ﻛﺴِﻘﻂٍ َﻣ ْﻐ ٍ‬ ‫ﺍﻵﻥَ ﺃَﺿﱠﺠ ُﻊ ﻓﺄَﺳ ُﻜﻦ ﻭﻟَ ُﻜﻨﺖُ ﺃَﻧﺎ ُﻡ ﻓﺄَﺳﺘ َ ِﺮﻳﺢ ﻣ َﻊ ﻣُﻠﻮﻙِ ﺍﻷ َ ِ‬
‫ﱠﻐﻴﺮ ﻭﺍﻟﻜَﺒﻴﺮ ﻭﺍﻟ َﻌﺒﺪُ ُﻣﻌﺘَﻘًﺎ‬ ‫ﺴ ِ ّﺨﺮ‪ .‬ﻫُﻨﺎﻙَ ﺍﻟﺼ ُ‬ ‫ﺻﻴﺎ َﺡ ﺍﻟ ُﻤ َ‬ ‫ﺮﺍﺭ ﻋﻦَ ﺍﻹﺿﻄﺮﺍﺏ ﻭﻫُﻨﺎﻙَ ﻳَﺴﺘ َﺮﻳ ُﺢ ُﻣﻨ َﻬﻜﻮ ﺍﻟﻘُﻮﻯ‪ .‬ﻫﻨﺎﻙَ ﺍﻷَﺳْﺮﻯ َﺟﻤﻴﻌًﺎ ﻓﻲ ﻗَﺮﺍﺭ ﻭﻻ ﻳَﺴ َﻤﻌﻮﻥَ ِ‬ ‫ﻒ ﺍﻷ َ ْﺷ ُ‬ ‫ﻟﻢ ﻳَ َﺮ ُﻭﺍ ﺍﻟﻨﱡﻮﺭ‪ .‬ﻫُﻨﺎﻙَ َ ﻳَ ُﻜ ُ‬
‫ﺒﺮﺍ؟ ﻟ َِﻢ‬ ‫ﺴ ّﺮﻭﻥَ ﺇِﺫﺍ َﻭ َﺟﺪﻭﺍ ﻗَ ً‬ ‫ﻔﺮﺣﻮ َﻥ ﺣﺘﱠﻰ ﺍﻻﺑﺘِﻬﺎﺝ ُﻭﻳ َ‬ ‫ﺕ ﻓﻼ ﻳَﻜﻮﻥ ﺍﻟﺒﺎﺣِ ﺜﻴﻦَ ﻋﻨﻪ ﺃ َﻛﺜ َ َﺮ ﻣِﻨﻬﻢ ﻣِ ﻦَ ﺍﻟﺪﱠﻓﺎﺋِﻦ ﺍﻟﱠﺬﻳﻦَ ﻳَ َ‬ ‫ﻔﻮﺱ ﺍﻟ ُﻤ ﱠﺮﺓ ﺍﻟ ُﻤﺘ ََﻮﻗِّﻌﻴﻦَ ﻟِﻠ َﻤﻮ ِ‬ ‫ﻲ ِ ﻧﻮﺭ ﻭ َﺣﻴﺎﺓ ٌ ِﻟﺬَﻭﻱ ﺍﻟﻨﱡ ِ‬ ‫ﻣِ ﻦ َﻣﻮﻻﻩ ﻟ َِﻢ ْﻳ ْﻌﻄﻰ ﻟِﻠ ﱠ‬
‫ﺸ ِﻘ ّ‬
‫‪114‬‬
 ‫ﺎﺭ ‪ٞ‬ﺩ‬‫ﺴ ۢ ُﻞ ﺑَ ِ‬ ‫ﺾ ِﺑ ِﺮ ۡﺟﻠِﻚَ ]‪َ ٰ . [...‬ﻫﺬَﺍ ُﻣ ۡﻐﺘ َ َ‬ ‫» ۡٱﺭ ُﻛ ۡ‬ ‫ﺎﺭﺩ ٌ‬ ‫ﺴ ٌﻞ ﺑَ ِ‬ ‫ﺾ ِﺑ ِﺮ ْﺟﻠِﻚَ َﻫﺬَﺍ ُﻣ ْﻐﺘ َ َ‬ ‫ﺍﺭْ ﻛُ ْ‬ ‫ﻡ‪42 :38\38‬‬
‫‪@†Šbfli@ŽÝ‬‬ ‫‪fl nfl ÌŽß@afl‰çfl @ÙÜču‹ič @u׊a‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬

‫’‹‪@ @lafl‬‬ ‫‪fl ëfl‬‬ ‫ﺍﺏﻡ‪.«1‬‬ ‫َﻭﺷ ََﺮ ‪ٞ‬‬ ‫َﻭﺷ ََﺮﺍﺏٌ‬
‫‪@bŞäßğ @ò¼Š‬‬ ‫‪fl @áŽèÈ‬‬ ‫‪fl ߪ @áŽèÜ rčßëfl @ŽéÜ çc@ŽéÛ @bfläjflçëfl ëfl‬‬ ‫َﻭ َﻭﻫ َۡﺒﻨَﺎ ﻟَ ٓۥﻪ ُ ]‪[...‬ﺕ‪ 1‬ﺃ َ ۡﻫﻠَ ۥﻪ ُ َﻭﻣِ ۡﺜﻠَ ُﻬﻢﻡ‪ 1‬ﱠﻣ َﻌ ُﻬﻢۡ ‪،‬‬ ‫َﻭ َﻭ َﻫ ْﺒﻨَﺎ ﻟَﻪ ُ ﺃ َ ْﻫﻠَﻪ ُ َﻭﻣِﺜْﻠَ ُﻬ ْﻢ َﻣ َﻌ ُﻬ ْﻢ َﺭ ْﺣ َﻤﺔً‬ ‫‪2‬‬
‫ﻡ‪43 :38\38‬‬
‫‪@ @k‬‬
‫‪č jfl Ûþa@ïčÛëž dÛč@ôfl‹×čˆëfl‬‬ ‫ﺐ‪.‬‬ ‫َﺭ ۡﺣ َﻤ ٗﺔ ِ ّﻣﻨﱠﺎ ~ َﻭﺫ ِۡﻛ َﺮ ٰﻯ ِﻷ ُ ْﻭﻟِﻲ ۡٱﻷ َ ۡﻟ ٰﺒَ ِ‬ ‫ﻣِ ﻨﱠﺎ َﻭ ِﺫ ْﻛ َﺮﻯ ِﻷُﻭﻟِﻲ ْﺍﻷ َ ْﻟﺒَﺎ ِ‬
‫ﺏ‬
‫ﭑﺿ ِﺮﺏ ﺑِِّۦﻪ‬ ‫ﺿ ۡﻐ ٗﺜﺎﺕ‪ ،2‬ﻓَ ۡ‬ ‫]‪َ [...‬ﻭ ُﺧ ۡﺬ ﺑِﻴَﺪِﻙَ ِ‬ ‫ﺿ ْﻐﺜًﺎ ﻓَﺎﺿ ِْﺮﺏْ ﺑِ ِﻪ َﻭﻻَ‬ ‫َﻭ ُﺧﺬْ ﺑِﻴَﺪِﻙَ ِ‬ ‫ﻡ‪44 :38\38‬‬
‫‡‪@bÛëfl @éği@l‹šbÏ@brÌčš@Ú‬‬ ‫‪č îfl ič @‰Ž‚ëfl‬‬ ‫ﺕ‪1‬‬ ‫‪3‬‬

‫‪@Ž‡jflÈÛa@fláÈğã@a‹čibfl–@Žéãfl ‡fluëfl @bŞãg@sfläzflm‬‬ ‫ٰ‬ ‫ۡ‬

‫‪ .‬ﺇِﻧﱠﺎ َﻭ َﺟﺪﻧَﻪ ُ‬ ‫ۡ ﻡ‪1‬ﻥ‪1‬ﺕ‪3‬‬
‫]‪[...‬ﺕ‪َ ،1‬ﻭ َﻻ ﺗ َﺤۡ ﻨَﺚ‬ ‫ْ‬
‫ﺻﺎﺑِ ًﺮﺍ ﻧِ ْﻌ َﻢ ﺍﻟﻌَ ْﺒﺪ ُ‬ ‫َﺚ ﺇِﻧﱠﺎ َﻭ َﺟﺪْﻧَﺎﻩ ُ َ‬ ‫ﺗَ ْﺤﻨ ْ‬
‫‪@ @laŞëc @ŽéãŞ g‬‬ ‫ﺍﺏ ‪.‬‬ ‫ﺕ‪4‬‬
‫ﺻﺎﺑِ ٗﺮﺍ‪ .‬ﻧِّﻌۡ َﻢ ۡٱﻟﻌَ ۡﺒﺪ ُ! ﺇِﻧﱠ ٓۥﻪ ُ ﺃ ﱠﻭ ‪ٞ‬‬
‫َ‬ ‫َ‬ ‫ﺇِﻧﱠﻪ ُ ﺃ َ ﱠﻭﺍﺏٌ‬
‫‪@flÕz‬‬
‫‹‪fl Žgëfl @fláîčç‬‬ ‫‡‪fl ig@bflã‬‬
‫‪fl jfl Ç‬‬ ‫‪č @‹׈aflë‬‬ ‫ِﻴﻢ َﻭﺇِ ۡﺳ ٰ َﺤﻖَ‬ ‫َ‬ ‫ﻫ‬ ‫ﺮ‬ ‫َ‬ ‫ٰ‬ ‫ﺑ‬‫ۡ‬ ‫ِ‬ ‫ﺇ‬ ‫ٰ ‪1‬‬
‫ٓ‬ ‫ﺎ‬‫َ‬ ‫ﻧ‬‫َ‬ ‫ﺪ‬‫َ‬ ‫ﺒ‬‫ﻋ‬‫ِ‬ ‫ﺮ‬ ‫ۡ‬ ‫ُ‬
‫ﻛ‬ ‫ۡ‬
‫ٱﺫ‬ ‫ﻭ‬
‫َ‬ ‫[‬‫‪---‬‬ ‫]‬ ‫ِﻴﻢ َﻭﺇِ ْﺳ َﺤﺎﻕَ‬ ‫َﻭﺍﺫْﻛُ ْﺮ ِﻋﺒَﺎﺩَﻧَﺎ ﺇﺑ َْﺮﺍﻫ َ‬
‫‪4‬‬
‫ﻡ‪45 :38\38‬‬
‫ﺼ ِﺮ‪.‬‬ ‫ﻮﺏ ﺃ ُ ْﻭﻟِﻲ ۡٱﻷ َ ۡﻳﺪِﻱ َﻭ ۡٱﻷ َ ۡﺑ ٰ َ‬ ‫َﻭﻳَﻌۡ ﻘُ َ‬ ‫ﺎﺭ‬
‫ﺼ ِ‬ ‫ﻮﺏ ﺃُﻭﻟِﻲ ْﺍﻷ َ ْﻳﺪِﻱ َﻭ ْﺍﻷ َ ْﺑ َ‬ ‫َﻭﻳَ ْﻌﻘُ َ‬
‫‪2‬‬
‫‹@ @‬ ‫—‬‫‪fl iþaflë@ðč‡íþa@ïčÛëž c@fllìÔÈflíëfl‬‬
‫ﺼ ٖﺔ‪ 1‬ﺫ ِۡﻛ َﺮﻯ ٱﻟﺪ ِﱠﺍﺭ‬ ‫ﺇِﻧﱠﺎ ٓ ﺃ َ ۡﺧﻠَﺼۡ ٰﻨَ ُﻬﻢ ِﺑﺨَﺎ ِﻟ َ‬ ‫ﺼ ٍﺔ ِﺫ ْﻛ َﺮﻯ ﺍﻟﺪ ِﱠﺍﺭ‬ ‫َ‬ ‫ﻟ‬
‫ِ‬ ‫َﺎ‬
‫ﺨ‬ ‫ﺑ‬
‫ِ‬ ‫ﻢ‬
‫ْ‬ ‫ُ‬
‫ﻫ‬ ‫َﺎ‬ ‫ﻨ‬‫ﺼ‬‫ْ‬ ‫ﺇِﻧﱠﺎ ﺃ َ ْﺧﻠَ‬ ‫ﻡ‪46 :38\38‬‬
‫‪@ @Š‬‬
‫‪ aއÛa@ôfl‹×čˆ@òfl—Ûčbflƒič @áŽèäfl —Ü‚c@bŞãg‬‬ ‫ﺕ‪1‬‬ ‫‪5‬‬

‫]‪[...‬ﺕ‪.2‬‬
‫‪@ @Š‬‬
‫‪ bflî‚þa@flµÐ İ‬‬
‫‡‪ —¾a@flåàč Û @bflã‬‬
‫‪fl äčÇ@áŽèãŞ gëfl‬‬ ‫ﺎﺭ‪.‬‬ ‫ﻄﻔ َۡﻴﻦَ ۡٱﻷ َ ۡﺧﻴَ ِ‬ ‫َﻭﺇِﻧﱠ ُﻬﻢۡ ﻋِﻨﺪَﻧَﺎ ﻟَﻤِ ﻦَ ۡٱﻟ ُﻤﺼۡ َ‬ ‫ﻄﻔَﻴْﻦَ‬ ‫ﺼ َ‬ ‫َﻭﺇِﻧﱠ ُﻬ ْﻢ ِﻋ ْﻨﺪَﻧَﺎ ﻟَﻤِ َﻦ ْﺍﻟ ُﻤ ْ‬ ‫ﻡ‪47 :38\38‬‬
‫ﺎﺭ‬‫ْﺍﻷ َ ْﺧﻴَ ِ‬
‫‪@ÝÐčØÛa@aflˆëfl @flÉ‬‬ ‫‪fl îfl Ûaflë@flÝîčÈ‬‬ ‫‪fl g@‹׈aflë‬‬ ‫ﺴ َﻊ‪1‬ﻡ‪َ 1‬ﻭﺫَﺍ‬ ‫]‪َ [---‬ﻭ ۡٱﺫ ُﻛ ۡﺮ ِﺇ ۡﺳ ٰ َﻤﻌِﻴ َﻞ َﻭ ۡٱﻟ َﻴ َ‬ ‫ﺴ َﻊ َﻭﺫَﺍ ْﺍﻟ ِﻜ ْﻔ ِﻞ‬ ‫ﻴ‬ ‫ْ‬
‫َﻭﺍﺫْﻛُ ْﺮ ِ ْ َ َ َ َ َ‬
‫ﺍﻟ‬ ‫ﻭ‬ ‫ﻞ‬ ‫ِﻴ‬
‫ﻋ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ﺳ‬ ‫ﺇ‬ ‫ﻡ‪48 :38\38‬‬
‫‪6‬‬

‫ﺎﺭ‪.‬‬‫ۡٱﻟﻜ ِۡﻔ ِﻞ ‪َ .‬ﻭﻛُ ‪ّ ٞ‬ﻞ ِ ّﻣﻦَ ۡٱﻷ َ ۡﺧﻴَ ِ‬ ‫ﺎﺭ‬ ‫َﻭ ُﻛ ﱞﻞ ﻣِﻦَ ْﺍﻷ َ ْﺧﻴَ ِ‬
‫ﻡ‪2‬‬
‫‪@ @Š‬‬ ‫×‪ bflî‚þa@flåßğ @ČÝ‬‬ ‫‪ ëfl‬‬
‫‪@ @lbßfl @fl収zÛ @flµÔ‬‬ ‫‪č nŞ àŽ ÜčÛ@Şægëfl @‹×čˆ@afl‰çfl‬‬ ‫]‪َ ٰ [---‬ﻫﺬَﺍ ﺫ ِۡﻛ ‪ٞ‬ﺮ‪َ .‬ﻭﺇِ ﱠﻥ ﻟ ِۡﻠ ُﻤﺘﱠﻘِﻴﻦَ ﻟَ ُﺤ ۡﺴﻦَ َﻣ ٖ‬
‫ﺎﺏ‪.‬‬ ‫ﺏ‬ ‫َﻫﺬَﺍ ِﺫ ْﻛ ٌﺮ َﻭﺇِ ﱠﻥ ﻟ ِْﻠ ُﻤﺘﻘِﻴﻦَ ﻟ ُﺤﺴْﻦَ َﻣﺂ ٍ‬
‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ﻡ‪49 :38\38‬‬
‫‪@ @l‬‬‫‪Ž ìfliþa@ŽáèŽÛK@òflznŞ Ð ßş @æ‡flÇ@čoäŞ u‬‬ ‫‪fl‬‬ ‫ﻋ ۡﺪ ٖﻥﻡ‪ ،1‬ﱡﻣﻔَﺘ ﱠ َﺤ ٗﺔ‪ 1‬ﻟﱠ ُﻬ ُﻢ ۡٱﻷ َ ۡﺑ ٰ َﻮﺏُ ‪.‬‬ ‫ﺖ َ‬ ‫َﺟ ٰﻨﱠ ِ‬ ‫ﻋﺪ ٍْﻥ ُﻣﻔَﺘ ﱠ َﺤﺔً ﻟَ ُﻬ ُﻢ ْﺍﻷَﺑ َْﻮﺍﺏُ‬ ‫ﺕ َ‬ ‫َﺟﻨﱠﺎ ِ‬ ‫‪7‬‬
‫ﻡ‪50 :38\38‬‬
‫× ‪@ñflrč‬‬
‫‪ @òflèØ‬‬ ‫‪č Ð ič @bflèîčÏ@flæìŽÇ‡flí@bflèîčÏ@flµØ‬‬ ‫‪č nŞ ßŽ‬‬ ‫ِﻴﺮ ٖﺓ‬ ‫ٰ‬
‫ُﻣﺘ ﱠ ِﻜﻴﻦَ ﻓِﻴ َﻬﺎ‪ ،‬ﻳَ ۡﺪﻋُﻮ َﻥ ﻓِﻴ َﻬﺎ ﺑِﻔَ ِﻜ َﻬ ٖﺔ َﻛﺜ َ‬
‫‪1‬‬
‫ُﻣﺘﱠ ِﻜﺌِﻴﻦَ ﻓِﻴ َﻬﺎ ﻳَﺪْﻋُﻮﻥَ ﻓِﻴ َﻬﺎ ﺑِﻔَﺎ ِﻛ َﻬ ٍﺔ‬ ‫‪8‬‬
‫ﻡ‪51 :38\38‬‬
‫’‹‪@ @lafl‬‬ ‫‪fl ëfl‬‬ ‫ﺍﺏ‪.‬‬‫َﻭﺷ ََﺮ ٖ‬ ‫ﺏ‬
‫ِﻴﺮﺓٍ َﻭﺷ ََﺮﺍ ٍ‬ ‫َﻛﺜ َ‬
‫‪@ @l‬‬‫‹‪ć afl‹mc@čÒ‹KİÛa@Žp‬‬ ‫—‪fl‬‬ ‫‪č Ó‬‬ ‫‡‪ @áŽç‬‬‫‪fl äčÇëfl‬‬ ‫ٱﻟﻄ ۡﺮﻑِ ‪ ،‬ﺃ َ ۡﺗ َﺮﺍﺏٌ ﺕ‪.1‬‬ ‫ﺼ ٰ َﺮﺕُ ﱠ‬ ‫َﻭﻋِﻨﺪَ ُﻫﻢۡ ٰﻗَ ِ‬ ‫ﺍﻟﻄ ْﺮﻑِ ﺃَﺗْ َﺮﺍﺏٌ‬ ‫ﺎﺻ َﺮﺍﺕُ ﱠ‬ ‫َﻭ ِﻋ ْﻨﺪ َ ُﻫ ْﻢ ﻗَ ِ‬ ‫ﻡ‪52 :38\38‬‬
‫‪9‬‬

‫ﺏ‪.‬‬ ‫ﺴﺎ ِ‬ ‫ِﻟﻴَ ۡﻮ ِﻡ ۡٱﻟﺤِ َ‬ ‫ﻋﺪ ُﻭﻥَ‬ ‫ٰ َﻫﺬَﺍ َﻣﺎ ﺗُﻮ َ‬ ‫ﺏ‬
‫ﺴﺎ ِ‬ ‫ﻋﺪ ُﻭﻥَ ِﻟﻴَ ْﻮ ِﻡ ْﺍﻟﺤِ َ‬ ‫َﻫﺬَﺍ َﻣﺎ ﺗُﻮ َ‬ ‫ﻡ‪53 :38\38‬‬
‫‪@ @l‬‬ ‫¨‪č bfl‬‬ ‫‪č a@âìflîÛč@flæ뎇Ç‬‬ ‫‪fl ìŽm@bflß@afl‰çfl‬‬ ‫‪1‬ﺕ‪1‬‬ ‫‪10‬‬

‫†@ @‬ ‫‪đ bÐãŞ @åčß@ŽéÛ @bflß@bfläÓ‬‬ ‫‪ Œ‹Û @afl‰çfl @Şæg‬‬ ‫ِﺇ ﱠﻥ ٰ َﻫﺬَﺍ ﻟَ ِﺮ ۡﺯﻗُﻨَﺎ‪َ ،‬ﻣﺎ ﻟَ ۥﻪ ُ ﻣِﻦ ﻧﱠﻔَﺎ ٍﺩ ‪.‬‬
‫ﺕ‪1‬‬
‫ِﺇ ﱠﻥ َﻫﺬَﺍ ﻟَ ِﺮ ْﺯﻗُﻨَﺎ َﻣﺎ ﻟَﻪ ُ ﻣِ ْﻦ ﻧَﻔَﺎ ٍﺩ‬ ‫‪11‬‬
‫ﻡ‪54 :38\38‬‬
‫“‹‪@ @lbßfl @Ş‬‬ ‫‪fl Û @flµÌč İ‬‬ ‫‪K ÜčÛ@Şægëfl @afl‰çfl‬‬ ‫ﺎﺏ‪،‬‬ ‫ِﻠﻄﻐِﻴﻦَ ﻟَﺸ ﱠَﺮ َﻣ ٖ‬ ‫ٰ َﻫﺬَﺍ‪َ .‬ﻭ ِﺇ ﱠﻥ ﻟ ٰ ﱠ‬ ‫ﺏ‬‫ِﻠﻄﺎﻏِﻴ َﻦ ﻟَﺸ ﱠَﺮ َﻣﺂ َ ٍ‬ ‫َﻫﺬَﺍ َﻭ ِﺇ ﱠﻥ ﻟ ﱠ‬ ‫ﻡ‪55 :38\38‬‬
‫†@ @‬‫‪Ž bflè¾č a@fl÷÷čjÏ‬‬ ‫‪ @bflèãfl ìÜ—flí@fláäŞ èflu‬‬ ‫‪fl‬‬ ‫ﺲ ۡٱﻟﻤِ َﻬﺎﺩ ُ!‬ ‫َﺟ َﻬﻨﱠ َﻢ َﻳﺼۡ ﻠَ ۡﻮﻧَ َﻬﺎ‪ .‬ﻓَﺒِ ۡﺌ َ‬ ‫ﺲ ْﺍﻟﻤِ َﻬﺎﺩ ُ‬ ‫ﺼﻠَ ْﻮ َ ِ َ‬
‫ْ‬ ‫ﺌ‬ ‫ﺒ‬‫َ‬ ‫ﻓ‬ ‫ﺎ‬ ‫ﻬ‬ ‫ﻧ‬
‫َ‬ ‫َﺟ َﻬﻨﱠ َﻢ َﻳ ْ‬ ‫ﻡ‪56 :38\38‬‬
‫‪@ @ÖbޏË‬‬ ‫‪ ëfl @áîčày‬‬ ‫‪fl @ŽêìÓ뎉îfl ÜÏ@afl‰çfl‬‬ ‫ﻏﺴﱠﺎﻕ ‪.‬‬
‫‪1‬ﺕ‪1‬‬
‫‪ٞ‬‬ ‫ٰ َﻫﺬَﺍ‪ .‬ﻓَ ۡﻠﻴَﺬُﻭﻗُﻮﻩُ‪َ ،‬ﺣﻤِ ‪ٞ‬ﻴﻢ َﻭ َ‬ ‫ﻏﺴﱠﺎﻕٌ‬ ‫َﻫﺬَﺍ ﻓَ ْﻠﻴَﺬُﻭﻗﻮﻩ ُ َﺣﻤِ ﻴ ٌﻢ َﻭ َ‬
‫ُ‬ ‫‪12‬‬
‫ﻡ‪57 :38\38‬‬

‫ﺮﺍﺭ ﻭﻻ‬ ‫ﻁ َﻤﺄﻧﻴﻨَﺔَ ﻟﻲ ﻭﻻ ﻗَ َ‬ ‫ﻲ‪ .‬ﻓﻼ ُ‬ ‫ﺼﺐّ ﻛﺎﻟﻤِﻴﺎﻩ‪ .‬ﻷَﻥﱠ ﻣﺎ ُﻛﻨﺖُ ﺃ َ ْﺧﺸﺎﻩ ﻗﺪ ﺃَﺗﺎﻧﻲ ﻭﻣﺎ ﻓ َِﺰﻋﺖُ ﻣِ ﻨﻪ ﻗﺪ ﺟﺎ َء ِﺇﻟَ ﱠ‬ ‫ﻁﻌﺎ ٌﻡ ﻟﻲ ﻭﺯَ ﺋﻴﺮﻱ َﻳﻨ َ‬ ‫ﺳﻴﱠ َﺞ ﷲُ ﻣِ ﻦ َﺣﻮﻟِﻪ؟ ﻓﺈِﻥﱠ ﺍﻟﺘﱠﻨَ ﱡﻬﺪَ َ‬ ‫ﻁﺮﻳﻘُﻪ ﻭ َ‬ ‫ﺐ َ‬ ‫ﻳُ ْﻌﻄﻰ َﺭ ُﺟ ٌﻞ ﺣ ُِﺠ َ‬
‫ﺭﺍﺣﺔ ﻭﻗﺪ ﺩﺍ َﻫ َﻤﻨﻲ ﺍﻹﺿﻄﺮﺍﺏ«‪.‬‬
‫ﺾ ﺑِ ِﺮ ْﺟﻠِﻚَ « ﺑﻤﻌﻨﻰ ﺍﺿﺮﺏ ﺑﺮﺟﻞ ﺍﻷﺭﺽ )ﺍﻟﺠﻼﻟﻴﻦ ‪ ،(http://goo.gl/YkDn8x‬ﻓﻴﻜﻮﻥ ﻫﻨﺎ ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺍﺭْ ُﻛ ْ‬
‫ﺾ ﺑِ ِﺮ ْﺟﻠِﻚَ‬ ‫ﺕ‪ (1‬ﻓﻬﻢ ﺗﻔﺴﻴﺮ ﺍﻟﺠﻼﻟﻴﻦ ﻋﺒﺎﺭﺓ »ﺍﺭْ ُﻛ ْ‬ ‫‪1‬‬

‫]ﺍﻷﺭﺽ[ ♦ ﻡ‪ (1‬ﻟﻢ ﻳﺬﻛﺮ ﻟﻨﺎ ﺳﻔﺮ ﺃﻳﻮﺏ ﻫﺬﻩ ﺍﻟﻤﻌﺠﺰﺓ ﻭﻟﻜﻦ ﺃﺳﻄﻮﺭﺓ ﺍﺳﺮﺍﺋﻴﻠﻴﺔ ﺗﻘﻮﻝ‪ :‬ﻟﻘﺪ ﺫﻫﺐ ﻳﻮ ًﻣﺎ ﺭﺟﻞ ﻣﺮﻳﺾ ﺑﻤﺮﺽ ﺍﻟﺠﺪﺭﻱ ﻟﻼﻏﺘﺴﺎﻝ ﻓﻲ ﺑﺤﻴﺮﺓ ﻁﺒﺮﻳﺎ ﻓﺎﻧﺰﻟﻖ ﻓﻲ ﻧﺒﻊ ﻣﺮﻳﻢ‬
‫ﻭﺷﻔﻲ ﻛﻠﻴًﺎ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ ‪.(22‬‬
‫ﱡﻮﺏ َﻣﻜﺎﻧَﺘ َﻪ‪ ،‬ﻷَﻧﱠﻪ ﺻﻠﱠﻰ ﻷَﺟ ِﻞ‬ ‫ﺍﻟﺮﺏﱡ ﻷﻳ َ‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻭ َﻫ ْﺒﻨَﺎ ﻟَﻪُ ]ﻋﻮﺽ[ ﺃ َ ْﻫﻠﻪ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،23‬ﺹ ‪ ♦ (http://goo.gl/5Esbwk 271‬ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﺃَﻋﺎﺩَ ﱠ‬ ‫‪2‬‬

‫ﻭﺭﺛ َﻮﺍ ﻟَﻪ ﻭ َﻋ ﱠﺰﻭﻩ ﻋﻦ ُﻛ ِّﻞ ﺍﻟ ُﻤﺼﻴﺒَ ِﺔ ﺍﻟﱠﺘﻲ ﺃَﻧﺰَ ﻟَﻬﺎ‬ ‫ﻌﺮﻓُﻪ ﻣِ ﻦ ﻗَﺒﻞُ‪ ،‬ﻭﺃَﻛَﻠﻮﺍ ﻣﻌَﻪ ﺧُﺒﺰً ﺍ ﻓﻲ َﺑﻴﺘِﻪ‪َ ،‬‬ ‫ﺧﻮﺗﻪ ﻭﺃَﺧَﻮﺍﺗِﻪ ﻛ ﱡﻞ َﻣﻦ ﻛﺎﻥَ ﻳَ ِ‬ ‫ﻭﺯﺍﺭﻩ َﺟﻤﻴ ُﻊ ﺇِ َ‬ ‫َ‬ ‫ﻌﻒ ﻣﺎ ﻛﺎﻥَ ﻟَﻪ ﻗ ً‬
‫َﺒﻼ‪.‬‬ ‫ﺿ َ‬ ‫ﱡﻮﺏ ِ‬‫ﺃَﺻﺪِﻗﺎﺋِﻪ‪ .‬ﻭﺯﺍﺩَ ﷲُ ﺃَﻳ َ‬
‫ﻟﻒ‬ ‫ﱠﺍﻥ ﻣِ ﻦَ ﺍﻟﺒَﻘَﺮ ﻭﺃَ ُ‬
‫ٍ‬ ‫ﺪ‬ ‫َ‬ ‫ﻓ‬ ‫ﻟﻒ‬‫ُ‬ ‫ً‬ ‫ﻭﺃ‬ ‫ﺁﻻﻑ‪،‬‬ ‫ُ‬ ‫ﺔ‬‫ﱠ‬ ‫ﺘ‬‫ﺳ‬‫ِ‬ ‫ﻞ‬ ‫ﺑ‬
‫ِ ِ‬‫ﺍﻹ‬ ‫ﻦَ‬ ‫ﻭﻣِ‬ ‫ﺎ‪،‬‬ ‫ً‬ ‫ﻔ‬ ‫ْ‬
‫ﻟ‬ ‫َ‬ ‫ﺃ‬ ‫َﺮ‬
‫ﺸ‬ ‫ﻋ‬
‫َ َ َ‬‫َ‬ ‫ﺔ‬ ‫ﻌ‬ ‫ﺑ‬
‫َ‬ ‫ﺭ‬ ‫َ‬ ‫ﺃ‬ ‫َﻢ‬ ‫ﻨ‬‫ﻐ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﻦَ‬ ‫ﻣِ‬ ‫ﻪ‬ ‫َ‬ ‫ﻟ‬ ‫ﻓﻜﺎﻥَ‬ ‫ﻭﻻﻩ‪.‬‬ ‫ُ‬ ‫ﺃ‬ ‫ﻦ‬ ‫ﻣ‬
‫ِ‬ ‫ﺮ‬ ‫َ‬ ‫َ‬ ‫ﺜ‬ ‫ﻛ‬‫َ‬ ‫ﺃ‬ ‫ﱡﻮﺏ‬
‫َ‬ ‫ﻳ‬‫َ‬ ‫ﺃ‬ ‫َ‬ ‫ﺓ‬ ‫ﺮ‬
‫َ‬ ‫ﺁﺧِ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻙَ‬ ‫ﻭﺑﺎﺭ‬
‫َ‬ ‫َﺐ‪.‬‬ ‫ﻫ‬ ‫َ‬ ‫ﺫ‬ ‫ﻣِﻦ‬ ‫ﺎ‬ ‫ﺻ‬‫ً‬ ‫ﺮ‬ ‫ُ‬
‫ﺧ‬ ‫ﻭ‬ ‫ً‬ ‫ﺔ‬ ‫ﻀ‬
‫ﱠ‬ ‫ﻓ‬
‫ِ‬ ‫ﻣِﻨﻬﻢ‬ ‫ﺍﻟﺮﺏﱡ ﺑﻪ‪ ،‬ﻭﺃ َ ْﻫﺪﻯ ﻟَﻪ ُﻛ ﱞﻞ‬ ‫ﱠ‬
‫ﺳﺒﻌَﺔُ ﺑَﻨﻴﻦَ ﻭﺛَﻼﺙ ﺑَﻨﺎﺕ« )ﺃﻳﻮﺏ ‪.(13-10 :42‬‬ ‫ﺃَﺗﺎﻥ‪ .‬ﻭﻛﺎﻥَ ﻟَﻪ َ‬
‫ﺿ ْﻐﺜًﺎ ﻓَﺎﺿ ِْﺮﺏْ ِﺑ ِﻪ ]ﺯﻭﺟﺘﻚ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪) ،(http://goo.gl/vS3qVM‬ﺍﻟﺠﻼﻟﻴﻦ ‪ (http://goo.gl/eMlho2‬ﺕ‪ (2‬ﺿﻐﺚ‪ :‬ﻛﻞ ﻣﺎ‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﻗﻠﻨﺎ ﻟﻪ[ َ ُﺧ ْﺬ ِﺑ َﻴﺪِﻙَ ِ‬ ‫‪3‬‬

‫ﺏ‪ :‬ﻛﺜﻴﺮ ﺍﻟﺮﺟﻮﻉ ﺇﻟﻰ ﷲ ♦ ﻥ‪ (1‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ‬ ‫ﺟﻤﻊ ﻭﻗﺒﺾ ﻋﻠﻴﻪ ﺑﺠﻤﻊ ﺍﻟﻜﻒ ﺃﻭ ﻧﺤﻮﻩ؛ ﺍﻟﻘﺒﻀﺔ ﻣﻦ ﺍﻟﺤﺸﻴﺶ ﺃﻭ ﻋﺜﻜﻮﻝ ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟﻌﻴﺪﺍﻥ ﺕ‪ (3‬ﺣﻨﺚ‪ :‬ﻟﻢ ﻳﻮﻓﻲ ﺑﻘﺴﻤﻪ ﺕ‪ (4‬ﺃ َ ﱠﻭﺍ ٍ‬
‫ﻗﺎﺋﻼ‪» :‬ﺃﻥ ﺃﻳﻮﺏ ﻛﺎﻥ ﻗﺪ ﻏﻀﺐ ﻋﻠﻰ‬ ‫ﺑﺎﻋﺘﺒﺎﺭ ﺍﻧﻬﺎ ﺗﺤﻞ ﺍﻟﺤﻨﺚ‪ ،‬ﻓﻼ ﻳﻤﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺿﻤﻦ ﺷﺮﻉ ﻣﻦ ﻗﺒﻠﻨﺎ ﺷﺮﻉ ﻟﻨﺎ ♦ ﻡ‪ (1‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺎﻗﺼﺔ ﻭﻻ ﺗﻔﻬﻢ ﺩﻭﻥ ﺗﻔﺴﻴﺮ‪ .‬ﻭﻳﻌﻠﻖ ﺇﺑﻦ ﻛﺜﻴﺮ ﻋﻠﻴﻬﺎ ً‬
‫ﺯﻭﺟﺘﻪ‪ ،‬ﻭﻭﺟﺪ ﻋﻠﻴﻬﺎ ﻓﻲ ﺃﻣﺮ ﻓﻌﻠﺘﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﺑﺎﻋﺖ ﺿﻔﻴﺮﺗﻬﺎ ﺑﺨﺒﺰ ﻓﺄﻁﻌﻤﺘﻪ ﺇﻳﺎﻩ‪ ،‬ﻓﻼﻣﻬﺎ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺣﻠﻒ ﺇﻥ ﺷﻔﺎﻩ ﷲ ﻟﻴﻀﺮﺑﻨﻬﺎ ﻣﺌﺔ ﺟﻠﺪﺓ‪ ،‬ﻭﻗﻴﻞ ﻟﻐﻴﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﻠﻤﺎ ﺷﻔﺎﻩ ﷲ‪،‬‬
‫ﻭﻋﺎﻓﺎﻩ‪ ،‬ﻣﺎ ﻛﺎﻥ ﺟﺰﺍﺅﻫﺎ ﻣﻊ ﻫﺬﻩ ﺍﻟﺨﺪﻣﺔ ﺍﻟﺘﺎﻣﺔ ﻭﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﻹﺣﺴﺎﻥ ﺃﻥ ﺗﻘﺎﺑﻞ ﺑﺎﻟﻀﺮﺏ‪ ،‬ﻓﺄﻓﺘﺎﻩ ﷲ ﺃﻥ ﻳﺄﺧﺬ ﺿﻐﺜًﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﻤﺮﺍﺥ ﻓﻴﻪ ﻣﺌﺔ ﻗﻀﻴﺐ‪ ،‬ﻓﻴﻀﺮﺑﻬﺎ ﺑﻪ ﺿﺮﺑﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻭﻗﺪ ﺑﺮﺕ ﻳﻤﻴﻨﻪ‪ ،‬ﻭﺧﺮﺝ ﻣﻦ ﺣﻨﺜﻪ‪ ،‬ﻭﻭﻓﻰ ﺑﻨﺬﺭﻩ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﺍﻟﻔﺮﺝ ﻭﺍﻟﻤﺨﺮﺝ ﻟﻤﻦ ﺍﺗﻘﻰ ﷲ ﻭﺃﻧﺎﺏ ﺇﻟﻴﻪ«‪ .‬ﻭﻫﻲ ﺣﻴﻠﺔ ﻳﺄﺧﺬ ﺑﻬﺎ ﺍﻟﻔﻘﻬﺎء ﺍﻟﻤﺴﻠﻤﻮﻥ ﻭﻗﺪ ﻧﺼﺖ ﻋﻠﻴﻬﺎ ﺍﻟﻤﺎﺩﺓ ‪ 94‬ﻣﻦ ﻗﺎﻧﻮﻥ‬
‫ﺍﻟﻌﻘﻮﺑﺎﺕ ﺍﻹﻳﺮﺍﻧﻲ ﻟﻌﺎﻡ ‪ 1996‬ﻓﻲ ﺣﺎﻟﺔ ﻣﺮﺽ ﺍﻟﺠﺎﻧﻲ‪ .‬ﻫﻨﺎﻙ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺑﻴﻊ ﺍﻟﻀﻔﻴﺮﺓ ﻓﻲ ﻛﺘﺎﺏ ﻋﻬﺪ ﺃﻳﻮﺏ ﺣﻴﺚ ﻭﺭﺩ‪» :‬ﺇﺫﺍ ﻻ ﺗﻤﻠﻜﻴﻦ ﺍﻟﻤﺎﻝ‪ ،‬ﻓﺎﻋﻄﻴﻨﻲ ﺧﺼﻠﺔ ﻣﻦ ﺷﻌﺮﻙ ﺑﻤﺜﺎﺑﺔ‬
‫ﺿﻤﺎﻧﺔ ﻣﺎﻟﻴﺔ‪ ،‬ﻓﺄﻋﻄﻴﻚ ﺛﻼﺛﺔ ﺃﺭﻏﻔﺔ‪ .‬ﻓﻘﺎﻟﺖ ﻟﻪ‪ :‬ﻗﻢ ﻭﺧﺬﻫﺎ )ﻋﻬﺪ ﺃﻳﻮﺏ ‪ .(9-1 :23‬ﻭﻻ ﺫﻛﺮ ﻓﻲ ﺳﻔﺮ ﺃﻳﻮﺏ ﻟﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻭﻟﻜﻨﻪ ﻳﺸﻴﺮ ﺇﻟﻰ ﺃﻥ ﺍﻣﺮﺃﺗﻪ ﻗﺪ ﻋﻴﺮﺗﻪ ﻓﻲ ﻣﺤﻨﺘﻪ‪» :‬ﻓﻘﺎﻟَﺖ َﻟﻪ‬
‫ﺸ ّﺮ؟« ﻓﻲ ﻫﺬﺍ ُﻛﻠِّﻪ ﻟﻢ َﻳﺨﻄﺄْ ﺃَﻳﱡﻮﺏُ‬ ‫َﻴﺮ ﻣِ ﻦَ ﷲِ ﻭﻻ ﻧَﻘ َﺒ ُﻞ ﻣِﻨﻪ ﺍﻟ ﱠ‬ ‫ِﻑ ﻋﻠﻰ ﷲِ ﻭ ُﻣﺖْ «‪ .‬ﻓﻘﺎ َﻝ ﻟَﻬﺎ‪ِ » :‬ﺇﻧﱠﻤﺎ ﻛَﻼﻣُﻚِ ﻛَﻼ ُﻡ ِﺇﺣْ ﺪﻯ ﺍﻟ َﺤ ْﻤﻘﺎﻭﺍﺕ‪ .‬ﺃَﻧَﻘ َﺒ ُﻞ ﺍﻟﺨ َ‬ ‫ﺴِﻚٌ ِﺑﻜَﻤﺎﻟِﻚَ ؟ َﺟﺪّ ْ‬ ‫ﺍﻣﺮﺃﺗﻪ‪» :‬ﺃَ ِﺇﻟﻰ ﺍﻵﻥَ ُﻣﺘ َ َﻤ ّ‬ ‫َ‬
‫ﺸﻔَﺘ َﻴﻪ« )ﺃﻳﻮﺏ ‪.(10-9 :2‬‬ ‫ﺑِ َ‬
‫‪َ (1‬ﻋ ْﺒﺪَﻧَﺎ ‪ْ (2‬ﺍﻷ َ ْﻳﺪِ‪ْ ،‬ﺍﻷ َ َﻳﺎﺩِﻱ‪.‬‬ ‫‪4‬‬

‫ﺼ ٍﺔ ِﺫ ْﻛ َﺮﻯ ﺍﻟﺪ ِﱠﺍﺭ ]ﺍﻵﺧﺮﺓ[ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/WFTgul‬‬ ‫ﺼﻨَﺎﻫُ ْﻢ‪ :‬ﺧﺼﺼﻨﺎﻫﻢ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺇِﻧﱠﺎ ﺃَ ْﺧﻠَ ْ‬
‫ﺼﻨَﺎﻫُ ْﻢ ﺑِﺨَﺎ ِﻟ َ‬ ‫ﺼﺘﻬﻢ ♦ ﺕ‪ (1‬ﺃ َ ْﺧﻠَ ْ‬ ‫ﺼﺔِ‪ ،‬ﺑِﺨَﺎ ِﻟ َ‬ ‫‪ (1‬ﺑِﺨَﺎ ِﻟ َ‬ ‫‪5‬‬

‫ﺴ َﻊ ♦ ﻡ‪ (1‬ﻻ ﻳﻌﻄﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻳﺔ ﺗﻔﺎﺻﻴﻞ ﻋﻦ ﺃﻟﻴﺴﻊ ﺍﻟﺬﻱ ﻳﺬﻛﺮﻩ ﺃﻳﻀًﺎ ﻓﻲ ﺍﻵﻳﺔ ‪ .86 :6\55‬ﻭﻫﻮ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺃﻟﻴﺸﻊ ﻭﻗﺪ ﻣﺴﺤﻪ ﻧﺒﻴًﺎ ﺍﻟﻨﺒﻲ ﺇﻳﻠﻴﺎ )ﻣﻠﻮﻙ ﺍﻷﻭﻝ ‪(21-16 :19‬‬ ‫‪َ (1‬ﻭ ْﺍﻟﻠﱠ ْﻴ َ‬ ‫‪6‬‬

‫ﻭﺟﺎء ﺫﻛﺮﻩ ﻛﺬﻟﻚ ﻓﻲ ﻋﺪﺓ ﻓﺼﻮﻝ ﻣﻦ ﺳﻔﺮ ﺍﻟﻤﻠﻮﻙ ﺍﻟﺜﺎﻧﻲ ﻡ‪ (2‬ﺍﻟﻜﻔﻞ ﻫﻮ ﺍﻟﺤﻆ‪ .‬ﻻ ﻳﻌﻄﻲ ﺍﻟﻘﺮﺁﻥ ﺃﻳﺔ ﺗﻔﺎﺻﻴﻞ ﻋﻦ ﺫﻱ ﺍﻟﻜﻔﻞ ﺍﻟﺬﻱ ﻳﺬﻛﺮﻩ ﺃﻳﻀًﺎ ﻓﻲ ﺍﻵﻳﺔ ‪ .85 :21\73‬ﻗﺪ ﻳﻜﻮﻥ ﺫﻭ ﺍﻟﻜﻔﻞ‬
‫ﻀﻰ‬ ‫ﺭﺽ« ﻓ َﻤ َ‬ ‫ﻄﺮ ﻋﻠﻰ َﻭﺟ ِﻪ ﺍﻷ َ َ‬ ‫ﻓﺂﺗﻲ ﺑِ َﻤ ٍ‬ ‫َ‬ ‫ﺴﻚَ ﻷﺣﺂﺏُ ‪،‬‬ ‫ﻣﺾ ﻭﺃَﺭ ﻧَﻔ َ‬ ‫ﻗﺎﺋﻼ‪» :‬ﺇِ ِ‬ ‫ﺴﻨَ ِﺔ ﺍﻟﺜﱠﺎ ِﻟﺜ َ ِﺔ ً‬ ‫ﺍﻟﺮﺏّ ِ ﺇﻟﻰ ﺇِﻳﻠﻴﱠﺎ ﻓﻲ ﺍﻟ ﱠ‬ ‫ﻋﻮﺑﻴﺪﺍ ﺍﻟﺬﻱ ﺟﺎء ﺫﻛﺮﻩ ﻓﻲ ﺳﻔﺮ ﺍﻟﻤﻠﻮﻙ ﺍﻷﻭﻝ‪» :‬ﻭﺑَﻌﺪَ ﺃَﻳﱠﺎ ًﻡ ﻛَﺜﻴﺮﺓ‪ ،‬ﻛﺎﻥ ﻛَﻼ ُﻡ ﱠ‬
‫ﺏ‪ ،‬ﺃَﻥﱠ ﻋﻮﺑَﺪْﻳﺎ ﺃ َ َﺧﺬَ ﻣِ ﺌَﺔً‬ ‫ﺿﺖ ِﺇﻳﺰﺍﺑَ ُﻞ ﺃﻧﺒﻴﺎء ّ‬
‫ﺍﻟﺮ ّ ِ‬ ‫ِﻠﺮﺏّ ِﺟﺪ•ﺍ‪ :‬ﻛﺎﻥ‪ ،‬ﻟَ ﱠﻤﺎ ﻗَ َﺮ َ‬ ‫ﺴﻪ ﻷﺣﺂﺏُ ‪ .‬ﻭﻛﺄﻧﺖ ﺍﻟ َﻤﺠﺎﻋﺔُ ﺷَﺪﻳﺪﺓ ً ﻓﻲ ﺍﻟﺴﱠﺎﻣﺮﺓ‪ ،‬ﻓﺪَﻋﺎ ﺃﺣﺂﺏُ ﻋﻮﺑَﺪْﻳﺎ‪ ،‬ﻗَﻴِّ َﻢ ﺍﻟﺒَﻴﺖ‪ ،‬ﻭﻛﺎﻥ ﻋﻮﺑَﺪْﻳﺎ ﻓُﺘ ﱠ ِﻘﻴًﺎ ﻟ ﱠ‬ ‫ﻱ ﻧَﻔ َ‬ ‫ﺇِﻳﻠﻴﱠﺎ ِﻟﻴ ُِﺮ َ‬
‫ﻣِ ﻦَ ﺍﻷﻧﺒﻴﺎء ﻭﺃﺧﻔﺎﻫﻢ‪ُ ،‬ﻛ ﱠﻞ ﺧ َْﻤﺴﻴ َﻦ ﻓﻲ َﻣﻐﺎﺭﺓ‪ ،‬ﻭﺯَ ﱠﻭﺩَﻫﻢ ﺑِﺎﻟ ُﺨﺒﺰ ﻭﺍﻟﻤﺎء« )‪ .(4-1 :18‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺇﺳﻤﻪ ﻣﺸﺘﻖ ﻣﻦ ﺗﻜﻔﻠﻪ ﺍﻷﻧﺒﻴﺎء‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻌﺘﺒﺮﻩ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺣﺰﻗﻴﺎﻝ‪ .‬ﻓﻬﻨﺎﻙ ﻣﺪﻳﻨﺔ‬
‫ﻓﻲ ﺍﻟﻌﺮﺍﻕ ﺗﺴﻤﻰ ﺍﻟﻜﻔﻞ ﺑﻴﻦ ﺍﻟﻨﺠﻒ ﻭﺍﻟﺤﻠﺔ ﺣﻴﺚ ﻳﻮﺟﺪ ﺿﺮﻳﺢ ﻳﺤﺞ ﺇﻟﻴﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻤﺴﻠﻤﻮﻥ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺿﺮﻳﺢ ﺍﻟﻨﺒﻲ ﺣﺰﻗﻴﺎﻝ )ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ﻋﻦ ﺍﻟﻀﺮﻳﺢ ‪.(http://goo.gl/5wDDto‬‬
‫ﻣﺮﺍﺭﺍ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪ ،‬ﺃﻭﻟﻬﺎ ﻓﻲ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ‪» :8 :2‬ﻭﻏﺮﺱ ﺍﻟﺮﺏ ﺍﻹﻟﻪ‬ ‫ً‬ ‫‪َ (1‬ﺟﻨﱠﺎﺕُ َﻋﺪ ٍْﻥ ُﻣﻔَﺘ ﱠ َﺤﺔٌ ♦ ﻡ‪ (1‬ﺟﺎء ﺇﺳﻢ ﻋﺪﻥ ﺇﺣﺪﻯ ﻋﺸﺮﺓ ﻣﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ )ﺍﻟﻔﻬﺮﺱ ﺗﺤﺖ ﻫﺬﺍ ﺍﻹﺳﻢ( ﻭﻗﺪ ﺫﻛﺮﻩ‬ ‫‪7‬‬

‫ﺟﻨﺔ ﻓﻲ ﻋﺪﻥ ﺷﺮﻗًﺎ ﻭﺟﻌﻞ ﻫﻨﺎﻙ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺟﺒﻠﻪ«‪.‬‬

‫‪ُ (1‬ﻣﺘﱠﻜِﻴﻦَ ‪.‬‬ ‫‪8‬‬

‫ﺕ‪ (1‬ﺍﻟﻄﺮﻑ‪ :‬ﺍﻟﻌﻴﻦ‪ .‬ﻗﺎﺻﺮﺍﺕ ﺍﻟﻄﺮﻑ‪ :‬ﻻ ﻳﻨﻈﺮﻥ ﻟﻐﻴﺮ ﺍﺯﻭﺍﺟﻬﻦ‪ .‬ﺍﺗﺮﺍﺏ‪ :‬ﻣﺘﻤﺎﺛﻼﺕ ﻓﻲ ﺍﻟﺴﻦ‪.‬‬ ‫‪9‬‬

‫‪ (1‬ﻳُﻮ َﻋﺪُﻭﻥَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ » َﻭ ِﻋ ْﻨﺪَﻫُ ْﻢ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ »ﺗُﻮ َﻋﺪُﻭﻥَ «‪ ،‬ﻭﻗﺪ ﺻﺤﺤﺘﻬﺎ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ :‬ﻳُﻮ َﻋﺪُﻭﻥَ‪.‬‬ ‫‪10‬‬

‫ﺕ‪ (1‬ﻧَﻔَﺎﺩ‪ :‬ﺍﻧﺘﻬﺎء‪.‬‬ ‫‪11‬‬

‫ﺴﺎ ٌﻕ ♦ ﺕ‪ (1‬ﺣﻤﻴﻢ‪ :‬ﺍﻟﺠﻤﺮ ﻳﺘﺒﺨﺮ ﺑﻪ‪َ ،‬ﻏﺴﱠﺎﻕ‪ :‬ﻣﺎ ﻳَﺴﻴ ُﻞ ﻣﻦ ﺟﻠﻮﺩ ﺃَﻫﻞ ﺍﻟﻨﺎﺭ‪ .‬ﻧﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ‪ :‬ﻓ َْﻠﻴَﺬُﻭﻗُﻮﻩُ ﻫﺬﺍ َﺣﻤِﻴ ٌﻢ َﻭ َﻏﺴﱠﺎ ٌﻕ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(252‬‬ ‫‪َ (1‬ﻭ َﻏ َ‬ ‫‪12‬‬

‫‪115‬‬
 ‫‪@ @x‬‬
‫‚‹‪ć ëfl Œc@éčÜØfl’@åčß@Ž‬‬ ‫‪fl aflë‬‬ ‫َﻭ َءﺍﺧ َُﺮ‪1‬ﺕ‪ 1‬ﻣِ ﻦ ﺷ َۡﻜ ِﻠ ِٓۦﻪ‪ 2‬ﺃ َ ۡﺯ ٰ َﻭﺝٌ‪.‬‬ ‫ﺷ ْﻜ ِﻠ ِﻪ ﺃ َ ْﺯ َﻭﺍ ٌ‬
‫ﺝ‬ ‫ﻣِﻦ َ‬ ‫َﻭﺁَﺧ َُﺮ ْ‬ ‫‪1‬‬
‫ﻡ‪58 :38\38‬‬
‫‪@áèič @bfljy‬‬ ‫‪fl ‹flß@bÛ@áØÈ‬‬ ‫‪fl ߪ @áčznfl Ôşß@xìÏ@afl‰çfl‬‬ ‫ٰ َﻫﺬَﺍ ﻓَ ۡﻮﺝ‪ ٞ‬ﱡﻣ ۡﻘﺘَﺤِ ‪ٞ‬ﻢ ﱠﻣ َﻌ ُﻜﻢۡ ‪َ .‬ﻻ َﻣ ۡﺮ َﺣ ۢﺒَﺎ ِﺑ ِﻬﻢۡ ‪ .‬ﺇِﻧﱠ ُﻬﻢۡ‬ ‫ﺝ ُﻣ ْﻘﺘَﺤِ ٌﻢ َﻣ َﻌ ُﻜ ْﻢ َﻻ َﻣ ْﺮ َﺣﺒًﺎ ِﺑ ِﻬ ْﻢ‬ ‫َﻫﺬَﺍ ﻓَ ْﻮ ٌ‬ ‫ﻡ‪59 :38\38‬‬
‫‪@ @Š‬‬‫‪ bŞäÛa@(aìÛbfl–@áŽèãŞ g‬‬ ‫ﺎﺭ‪.‬‬ ‫ﺻﺎﻟُﻮﺍْ ٱﻟﻨﱠ ِ‬ ‫َ‬ ‫ﺎﺭ‬‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻟ‬ ‫ﺎ‬ ‫ﺇِﻧﱠ ُﻬ ْﻢ َ‬
‫ﺻ‬
‫‪@áŽnãc@áØič @bfljy‬‬ ‫‪fl ‹flß@bÛ@áŽnãc@Ýfli@(aìÛbÓ‬‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﻗَﺎﻟُﻮﺍْ‪» :‬ﺑَ ۡﻞ ﺃﻧﺘﻢۡ ﻻ َﻣ ۡﺮ َﺣﺒَﺎ ﺑِﻜﻢۡ ‪ .‬ﺃﻧﺘﻢۡ ﻗﺪ ۡﱠﻣﺘ ُﻤﻮﻩ ُ‬
‫ُ‬ ‫ُ‬ ‫ۢ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ﻗَﺎﻟُﻮﺍ ﺑَ ْﻞ ﺃ َ ْﻧﺘ ُ ْﻢ َﻻ َﻣ ْﺮ َﺣﺒًﺎ ﺑِ ُﻜ ْﻢ ﺃ َ ْﻧﺘ ْﻢُ‬ ‫ﻡ‪60 :38\38‬‬
‫‪@ @Š‬‬ ‫‪Ž afl‹Ô‬‬ ‫‪ Ûa@fl÷÷čjÏ‬‬ ‫‪ @bfläÛ @ŽêìŽànŽ ߪ‡Ó‬‬ ‫‬ ‫ﺍﺭ!«‬ ‫ﺲ ۡٱﻟﻘَ َﺮ ُ‬ ‫ﻟَﻨَﺎ‪ .‬ﻓَﺒِ ۡﺌ َ‬ ‫ﺍﺭ‬‫ﺲ ْﺍﻟﻘَ َﺮ ُ‬ ‫ﻗَﺪ ْﱠﻣﺘ ُ ُﻤﻮﻩ ُ ﻟَﻨَﺎ ﻓَﺒِﺌْ َ‬
‫‪@Žê†Ï‬‬ ‫‡‪ @afl‰çfl @bfläÛ @flâ‬‬ ‫‪Ş Ó‬‬ ‫‪ @åflß@bfläiŞ Š‬‬ ‫‪fl @(aìÛbÓ‬‬ ‫ﻋﺬَﺍﺑٗ ﺎ‬ ‫ۡ‬ ‫ٰ‬
‫ﻗَﺎﻟُﻮﺍْ‪َ » :‬ﺭﺑﱠﻨَﺎ! َﻣﻦ ﻗَﺪ َﱠﻡ ﻟﻨَﺎ َﻫﺬَﺍ‪ ،‬ﻓَ ِﺰﺩﻩ ُ َ‬
‫َ‬ ‫ﻋﺬَﺍﺑًﺎ‬ ‫ﻗَﺎﻟُﻮﺍ َﺭﺑﱠﻨَﺎ َﻣ ْﻦ ﻗَﺪ َﱠﻡ ﻟﻨَﺎ َﻫﺬَﺍ ﻓَ ِﺰﺩْﻩ ُ َ‬ ‫َ‬ ‫ﻡ‪61 :38\38‬‬
‫‪@ @Š‬‬ ‫‪ bŞäÛa@ïčÏ@bÐÈčš@biafl‰Ç‬‬ ‫‪fl‬‬ ‫ﺎﺭ«‪.‬‬ ‫ﺿﻌۡ ٗﻔﺎ ﻓِﻲ ٱﻟﻨﱠ ِ‬ ‫ِ‬ ‫ﺎﺭ‬ ‫ﺿ ْﻌﻔًﺎ ﻓِﻲ ﺍﻟﻨﱠ ِ‬ ‫ِ‬
‫‡‪@áŽç‬‬ ‫‪ş È‬‬ ‫×‪Ž ãfl @bŞä‬‬
‫‪ @übfluŠ‬‬ ‫‪ @ôfl‹ãfl @bÛ@bfläÛ @bflß@(aìÛbÓëfl‬‬ ‫َﻭﻗَﺎﻟُﻮﺍْ‪َ » :‬ﻣﺎ ﻟَﻨَﺎ َﻻ ﻧ ََﺮ ٰﻯ ِﺭ َﺟ ٗﺎﻻ ﻛُﻨﱠﺎ ﻧَﻌُﺪﱡﻫُﻢ‬ ‫َﻭﻗَﺎﻟُﻮﺍ َﻣﺎ ﻟَﻨَﺎ َﻻ ﻧ ََﺮﻯ ِﺭ َﺟ ًﺎﻻ ﻛُﻨﱠﺎ‬ ‫ﻡ‪62 :38\38‬‬
‫‪@ @Š‬‬‫‪ afl‹’þa@flåßğ‬‬ ‫ﺍﺭ؟‬ ‫ِ ّﻣﻦَ ۡٱﻷ َ ۡﺷ َﺮ ِ‬ ‫ﺍﺭ‬ ‫ﻧَﻌُﺪﱡ ُﻫ ْﻢ ﻣِﻦَ ْﺍﻷ َ ْﺷ َﺮ ِ‬
‫ﻋ ۡﻨ ُﻬ ُﻢ‬ ‫ﺃَﺗﱠﺨ َۡﺬ ٰﻧَ ُﻬﻢۡ ﺳ ِۡﺨ ِﺮﻳ’ﺎ ‪ .‬ﺃَﻡۡ ﺯَ ﺍﻏ َۡﺖ َ‬ ‫ﻋ ْﻨ ُﻬ ُﻢ‬ ‫َﺖ َ‬ ‫ﺃَﺗ ﱠ َﺨﺬْﻧَﺎ ُﻫ ْﻢ ِﺳ ْﺨ ِﺮﻳ’ﺎ ﺃ َ ْﻡ ﺯَ ﺍﻏ ْ‬ ‫ﻡ‪63 :38\38‬‬
‫‹‪@ŽáèŽäflÇ@oËaflŒ@âc@b₣í‬‬ ‫‪ ƒčŽ@áŽèãfl ‰flƒmŞ c‬‬ ‫‪1‬‬ ‫‪2‬‬

‫‹@ @‬ ‫—‪Ž‬‬ ‫‪fl iþa‬‬ ‫ﺼ ُﺮ؟«‬ ‫ۡٱﻷ َ ۡﺑ ٰ َ‬ ‫ﺎﺭ‬ ‫ﺼ ُ‬ ‫ْﺍﻷ َ ْﺑ َ‬

‫‪@ @Š‬‬ ‫–‪ bŞäÛa@Ýçc@Žá‬‬ ‫‪Ž bflƒmfl @ČÕz‬‬ ‫ˆ‪fl Û @ÙÛč‬‬ ‫‪fl @Şæg‬‬ ‫ﺎﺭ‪.‬‬‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ٱﻟ‬ ‫َ ۡ ‪1‬‬
‫ﻞ‬ ‫ﻫ‬
‫ُُ ِ‬ ‫ﺃ‬ ‫ﻢ‬ ‫ﺻ‬ ‫َﺎ‬ ‫ﺨ‬ ‫َ‬ ‫ﺗ‬ ‫‪،‬‬ ‫ﻖ‬ ‫ّ‬ ‫‪ٞ‬‬ ‫ﺤ‬
‫َ‬ ‫َ‬ ‫ﻟ‬ ‫‪،‬‬ ‫ِﻚَ‬ ‫ِﺇ ﱠﻥ ٰﺫ َﻟ‬ ‫ﺎﺭ‬
‫ِ‬ ‫ﱠ‬ ‫ﻨ‬‫ﺍﻟ‬ ‫ﻞ‬
‫ُُ ِ‬ ‫ْ‬
‫ﻫ‬ ‫َ‬ ‫ﺃ‬ ‫ﻢ‬ ‫ﺻ‬ ‫َﺎ‬ ‫ﺨ‬ ‫َ‬ ‫ﺗ‬ ‫ﻖ‬ ‫ﱞ‬ ‫ﺤ‬‫َ‬ ‫َ‬ ‫ﻟ‬ ‫ِﻚَ‬ ‫ِﺇ ﱠﻥ ﺫَﻟ‬ ‫‪3‬‬
‫ﻡ‪64 :38\38‬‬
‫‪@ŽéÜK Ûa@bKÛg@đéÛ g@åčß@bflßëfl @Šč‰äŽß@bflãc@bflàãŞ g@ÝÓ‬‬ ‫ٰ‬
‫]‪ [---‬ﻗُ ۡﻞ‪ِ » :‬ﺇﻧﱠ َﻤﺎ ٓ ﺃَﻧ َ۠ﺎ ُﻣﻨﺬ ‪ِٞ‬ﺭ‪َ .‬ﻭ َﻣﺎ ﻣِ ۡﻦ ﺇِﻟَ ٍﻪ ِﺇ ﱠﻻ‬ ‫ﻣِﻦ ﺇِﻟَ ٍﻪ ِﺇ ﱠﻻ ُﱠ‬
‫}‬ ‫ﻗُ ْﻞ ﺇِﻧﱠ َﻤﺎ ﺃَﻧَﺎ ُﻣ ْﻨﺬ ٌِﺭ َﻭ َﻣﺎ ْ‬ ‫ﻡ‪65 :38\38‬‬
‫‪@ @Š‬‬‫‪Ž bŞèÔ‬‬‫‪ Ûa@Ž‡y‬‬ ‫‪č ìflÛa‬‬ ‫ﺎﺭ‪،‬‬ ‫ٱ¡ُ‪ۡ ،‬ٱﻟ ٰ َﻮﺣِ ﺪ ُ‪ۡ ،‬ٱﻟﻘَ ﱠﻬ ُ‬ ‫ﱠ‬ ‫ْﺍﻟ َﻮﺍﺣِ ﺪ ُ ْﺍﻟﻘَ ﱠﻬ ُ‬
‫ﺎﺭ‬
‫‪@ŽíÈ‬‬ ‫ ‪fl Ûa@bflàèŽäfl îfli@bflßëfl @Šþaflë@čpìflàfl‬‬ ‫‪Ş Ûa@şlŠ‬‬ ‫‪fl‬‬ ‫ۡ‬
‫ﺽ َﻭ َﻣﺎ ﺑَﻴﻨَ ُﻬ َﻤﺎ‪،‬‬ ‫َ‬
‫ﺕ َﻭٱﻷ ۡﺭ ِ‬ ‫ۡ‬ ‫ﺴ َﻤ َﻮ ِ‬ ‫ٰ‬ ‫ٰ‬ ‫َﺭﺏﱡ ٱﻟ ﱠ‬ ‫ﺽ َﻭ َﻣﺎ ﺑَ ْﻴﻨَ ُﻬ َﻤﺎ‬ ‫ﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫َ‬ ‫ْ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫َﺭﺏﱡ ﺍﻟ ﱠ‬ ‫ﻡ‪66 :38\38‬‬
‫‹@ @‬ ‫‪Ž ÐK Ìfl Ûa‬‬ ‫ﻳﺰ‪ۡ ،‬ٱﻟﻐَ ٰﻔﱠ ُﺮ«‪.‬‬ ‫ۡٱﻟﻌَ ِﺰ ُ‬ ‫ﺎﺭ‬‫ﻳﺰ ْﺍﻟﻐَﻔﱠ ُ‬ ‫ْﺍﻟﻌَ ِﺰ ُ‬
‫‪@ @á‬‬‫‪ć îčÄÇ‬‬ ‫‪fl @(aûćjfl ãfl @flìçŽ @ÝÓ‬‬ ‫ﻋﻈِ ﻴ ٌﻢ‪،‬‬ ‫ْ‬
‫ﻗُ ۡﻞ‪» :‬ﻫ َُﻮ ﻧَﺒَ ٌﺆﺍ َ‬ ‫ﻋﻈِ ﻴ ٌﻢ‬ ‫ٌ‬
‫ﻗُ ْﻞ ﻫ َُﻮ ﻧَﺒَﺄ َ‬ ‫ﻡ‪67 :38\38‬‬
‫‹‪@ @æfl 쎚‬‬ ‫‪ ÈŽß@ŽéäflÇ@áŽnãc‬‬ ‫ﻋ ۡﻨﻪ ُ ُﻣﻌۡ ِﺮﺿُﻮﻥَ ‪.1‬‬ ‫ﺃَﻧﺘُﻢۡ َ‬ ‫ﻋ ْﻨﻪ ُ ُﻣ ْﻌ ِﺮﺿُﻮﻥَ‬ ‫ﺃ َ ْﻧﺘ ُ ْﻢ َ‬ ‫ﻡ‪68 :38\38‬‬
‫‪4‬‬

‫ﻺ‪ۡ 1‬ٱﻷ َ ۡﻋﻠَ ٰ ٓﻰ‪ ،‬ﺇِﺫۡ‬ ‫ۡ‬ ‫ۡ‬

‫ﻣِﻦ ﻋِﻠ ۢ ِﻢ ﺑِﭑﻟ َﻤ َ ِ‬ ‫ِﻲ ۡ‬ ‫ﻺ ْﺍﻷ َ ْﻋﻠَﻰ ﺇِﺫْ‬ ‫ْ‬
‫ﻣِﻦ ﻋِﻠ ٍﻢ ﺑِﺎﻟ َﻤ َ ِ‬ ‫ْ‬ ‫ِﻲ ْ‬
‫‪@ˆg@óÜÇþa@hÜ ¾ bči@áÜčÇ@åčß@flïÛč@flæb×@bflß‬‬ ‫َﻣﺎ ﻛَﺎ َﻥ ﻟ َ‬ ‫َﻣﺎ َﻛﺎﻥَ ﻟ َ‬ ‫ﻡ‪69 :38\38‬‬
‫‪5‬‬

‫—‪@ @æfl ìŽà‬‬ ‫‪č nfl ƒflí‬‬ ‫َﺼ ُﻤﻮﻥَ‪.‬‬ ‫ﻳَ ۡﺨﺘ ِ‬ ‫َﺼ ُﻤﻮ َﻥ‬ ‫ﻳَ ْﺨﺘ ِ‬
‫‪@ @µ‬‬ ‫‪ć jč ßş @‹íč‰ãfl @bflãc@bflàãŞ c @bKÛg@ŞïÛ g@óflyìŽí@æg‬‬ ‫ﻴﻦﻥ‪.«1‬‬ ‫ِﻳﺮ ﱡﻣﺒِ ٌ‬ ‫ﻻ ﺃَﻧﱠ َﻤﺎ ٓ‪ 1‬ﺃَﻧ َ۠ﺎ ﻧَﺬ ‪ٞ‬‬ ‫ﻲ ِﺇ ﱠ ٓ‬ ‫َ‬
‫ِﺇﻥ ﻳ َ ٰ ِ ﱠ‬
‫ﻟ‬ ‫ﺇ‬ ‫ﻰ‬
‫ٓ‬ ‫ﺣ‬ ‫ُﻮ‬ ‫ِﻳﺮ ُﻣﺒِﻴ ٌﻦ‬ ‫ﻲ ِﺇ ﱠﻻ ﺃَﻧﱠ َﻤﺎ ﺃَﻧَﺎ ﻧَﺬ ٌ‬ ‫َ‬
‫ِﺇ ْﻥ ﻳ َ ِ ﱠ‬
‫ﻟ‬ ‫ﺇ‬ ‫ﻰ‬ ‫ﺣ‬ ‫ُﻮ‬ ‫‪6‬‬
‫ﻡ‪70 :38\38‬‬
‫ٓ‬
‫‚ ‪@a‹fl“ifl @ŽÕÜč‬‬ ‫‪fl @ïğãg@čòØ‬‬ ‫‪ ÷č Ü àfl ÜčÛ@Ùiş Š‬‬ ‫‪fl @flÞbÓ@ˆg‬‬ ‫]‪[...][---‬ﺕ‪ِ 1‬ﺇ ۡﺫ ﻗَﺎ َﻝ َﺭﺑﱡﻚَ ﻟ ِۡﻠ َﻤ ٰﻠَﺌِ َﻜﺔِ‪ِ » :‬ﺇﻧِّﻲ‬ ‫ِﺇﺫْ ﻗَﺎ َﻝ َﺭﺑﱡﻚَ ﻟ ِْﻠ َﻤ َﻼﺋِ َﻜ ِﺔ ﺇِﻧِّﻲ ﺧَﺎﻟ ٌِﻖ‬ ‫‪7‬‬
‫ﻡ‪71 :38\38‬‬
‫ۢ‬
‫‪@ @µč @åğß‬‬ ‫ﻴﻦﻡ‪.1‬‬ ‫ٰ َﺧ ِﻠﻖُ ﺑَﺸ َٗﺮﺍ ّﻣِﻦ ﻁِ ٖ‬ ‫ﻴﻦ‬‫َﺑﺸ ًَﺮﺍ ﻣِ ْﻦ ﻁِ ٍ‬
‫‪@(aìŽÈÔ‬‬‫‪Ï‬‬‫Ž‪ @ïčy뺊@åčß@čéîčÏ@ŽoƒÐãfl ëfl @ŽénŽ íŞì‬‬ ‫‪fl @aflˆhÏ‬‬ ‫‬ ‫ﺳ ﱠﻮ ۡﻳﺘ ُ ۥﻪ ُ َﻭﻧَﻔ َۡﺨﺖُ ﻓِﻴ ِﻪ ِﻣﻦ ﱡﺭﻭﺣِ ﻲ‪ ،‬ﻓَﻘَﻌُﻮﺍْ‬ ‫ﻓَﺈِﺫَﺍ َ‬ ‫ﺳ ﱠﻮ ْﻳﺘُﻪُ َﻭﻧَﻔﺨ ﻓِﻴ ِﻪ ﻣِ ﻦ ُﺭﻭﺣِ ﻲ‬
‫ْ‬ ‫ﺖُ‬ ‫ْ‬ ‫َ‬ ‫ﻓَﺈِﺫَﺍ َ‬ ‫ﻡ‪72 :38\38‬‬
‫‪@ @åfl íč‡v‬‬ ‫Ž‪č‬‬ ‫‪fl @ŽéÛ‬‬ ‫ﺳ ِﺠﺪِﻳﻦَ «‪.‬‬ ‫ﻟَ ۥﻪ ُ ٰ َ‬ ‫ﺎﺟﺪِﻳﻦَ‬ ‫ﺳ ِ‬ ‫ﻓَﻘَﻌُﻮﺍ ﻟﻪ ُ َ‬ ‫َ‬
‫ٓ‬ ‫ٰ‬ ‫ۡ‬
‫»‪@ @æfl ìŽÈ‬‬ ‫× ‪ c @áŽèÜs‬‬ ‫‪ @òØ‬‬ ‫‪ ÷č Ü ¾ a@fl‡v‬‬ ‫‪fl‬‬ ‫‪flÏ‬‬ ‫‬ ‫ﺕ‪1‬‬ ‫َ‬
‫ﺴ َﺠﺪ َ ٱﻟ َﻤﻠﺌِ َﻜﺔ ﻛُﻠ ُﻬﻢۡ ﺃ ۡﺟ َﻤﻌُﻮﻥَ ‪،‬‬ ‫ﱡ‬ ‫ُ‬ ‫َ‬ ‫ﻓَ َ‬ ‫ﺴ َﺠﺪ َ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔ ﻛُﻠ ُﻬ ْﻢ ﺃﺟْ َﻤﻌُﻮﻥَ‬
‫َ‬ ‫ﱡ‬ ‫ُ‬ ‫ﻓَ َ‬
‫‪8‬‬
‫ﻡ‪73 :38\38‬‬
‫‪@ @åfl í‹Ðč Ø‬‬ ‫‪ Ûa@flåßč @flæb×ëfl @fl‹jfl ØflnŽa@fl÷îčÜig@bKÛg‬‬ ‫ٱﺳﺘ َۡﻜﺒَ َﺮ‪َ ،‬ﻭ َﻛﺎﻥَ ﻣِ ﻦَ ۡٱﻟ ٰ َﻜﻔ ِِﺮﻳﻦَ ‪.‬‬ ‫ِﻴﺲﻡ‪ۡ ،1‬‬ ‫ﻻ ﺇِ ۡﺑﻠ َ‬ ‫ﺇِ ﱠ ٓ‬ ‫ِﻴﺲ ﺍ ْﺳﺘ َ ْﻜﺒَ َﺮ َﻭ َﻛﺎﻥَ ﻣِ َﻦ‬ ‫ﺇِ ﱠﻻ ﺇِ ْﺑﻠ َ‬
‫‪9‬‬
‫ﻡ‪74 :38\38‬‬
‫ْﺍﻟﻜَﺎﻓ ِِﺮﻳﻦَ‬
‫ِﻴﺲ! َﻣﺎ َﻣﻨَﻌَﻚَ ﺃَﻥ ﺗ َۡﺴ ُﺠﺪ َ ِﻟ َﻤﺎ‬ ‫ﻗَﺎﻝَ‪ٓ ٰ » :‬ﻳَﺈ ِ ۡﺑﻠ ُ‬ ‫ِﻴﺲ َﻣﺎ َﻣﻨَﻌَﻚَ ﺃ ْﻥ ﺗ َ ْﺴ ُﺠﺪ َ ِﻟ َﻤﺎ‬‫َ‬ ‫ﻗَﺎ َﻝ ﻳَﺎ ﺇِ ْﺑﻠ ُ‬ ‫ﻡ‪75 :38\38‬‬
‫‪@bflàÛč@fl‡v‬‬ ‫‪Ž flm@æc@ÙÈ‬‬ ‫‪fl äfl ßfl @bflß@Ž÷îčÜihífl @flÞbÓ‬‬ ‫‪1‬‬ ‫‪10‬‬

‫ﻱ‪ 1‬؟ ﺃَﺳۡ ﺘ َۡﻜﺒَ ۡﺮﺕَ ؟ ﺃَﻡۡ ﻛُﻨﺖَ ﻣِ ﻦَ‬ ‫َﺧﻠَ ۡﻘﺖُ ﺑِﻴَﺪ َ ﱠ‬ ‫ﺳﺘ َ ْﻜﺒَ ْﺮﺕَ ﺃ َ ْﻡ ﻛُ ْﻨﺖَ ﻣِ ﻦَ‬ ‫ﻱ ﺃَ ْ‬ ‫َﺧﻠَ ْﻘﺖُ ﺑِﻴَﺪ َ ﱠ‬
‫‪1‬‬ ‫ﻡ‬
‫‡‪@flåßč @floä×@âc@flp‹fljØflnŽc@Şð‬‬ ‫‚‪fl îfl ič @ŽoÔÜ‬‬ ‫‪fl‬‬
‫‪@ @µ‬‬
‫‪fl ÛčbflÈÛa‬‬ ‫ۡٱﻟﻌَﺎﻟِﻴﻦَ ؟«‬ ‫ْﺍﻟﻌَﺎﻟِﻴﻦَ‬
‫‚‪@Žénfl ÔÜ‬‬ ‫‚‪fl ëfl @ŠbŞã@åčß@ïčänfl ÔÜ‬‬
‫‪fl @Žéäğß@fl‚@bflãc @flÞbÓ‬‬ ‫ﻡ‪1‬ﺕ‪1‬‬
‫ﻗَﺎﻝَ‪» :‬ﺃَﻧ َ۠ﺎ ﺧ َۡﻴ ‪ٞ‬ﺮ ِ ّﻣ ۡﻨﻪ ُ‪َ .‬ﺧﻠَ ۡﻘﺘَﻨِﻲ ﻣِ ﻦ ﻧﱠ ٖﺎﺭ‬ ‫َﺎﺭ‬
‫ٍ‬ ‫ﻧ‬ ‫ْ‬
‫ﻣِﻦ‬ ‫ِﻲ‬ ‫ﻨ‬ ‫َ‬ ‫ﺘ‬‫ﻘ‬‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﺧ‬ ‫َ‬ ‫ُ‬ ‫ﻪ‬ ‫ْ‬
‫ﻨ‬ ‫ﻣِ‬ ‫ْﺮ‬
‫ٌ‬ ‫ﻴ‬ ‫ﺧ‬‫َ‬ ‫َﺎ‬ ‫ﻗَﺎ َﻝ ﺃَﻧ‬ ‫‪11‬‬
‫ﻡ‪76 :38\38‬‬
‫ﻴﻦﻡ‪.«3‬‬ ‫َﻭ َﺧﻠَ ۡﻘﺘَﻪُ ﻣِﻦ ﻁِ ٖ‬ ‫ﻣِﻦ ﻁِ ﻴ ٍﻦ‬ ‫َﻭ َﺧﻠَ ْﻘﺘَﻪ ُ ْ‬
‫‪@ @µč @åčß‬‬ ‫ﻡ‪2‬‬

‫‪َ (1‬ﻭﺃُﺧ َُﺮ ‪ِ (2‬ﺷ ْﻜ ِﻠ ِﻪ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﻟﻬﻢ ﻋﺬﺍﺏ[ ﺁﺧﺮ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(253‬‬ ‫‪1‬‬

‫‪ (1‬ﺳ ُْﺨ ِﺮﻳ•ﺎ‪.‬‬ ‫‪2‬‬

‫ﺻ َﻢ ﺃ ْﻫﻞُ‪.‬‬
‫ﺻ َﻢ ﺃ ْﻫ ِﻞ‪ ،‬ﺗَﺨَﺎ َ‬‫‪ (1‬ﺗَﺨَﺎ ُ‬ ‫‪3‬‬

‫‪ (1‬ﻗﺮﺍءﺓ ﺃﻭ ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ ﻟﻬﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻟﺘﻲ ﺗﺴﺒﻘﻬﺎ‪ :‬ﻗُﻞْ ﻫ َُﻮ ﻧَ َﺒﺄ ٌ َﻋﻈِ ﻴ ٌﻢ ﻓﻲ ﺻﺪﻭﺭ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﺃَ ْﻧﺘ ُ ْﻢ َﻋ ْﻨﻪُ ُﻣ ْﻌ ِﺮﺿُﻮﻥَ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(120‬‬ ‫‪4‬‬

‫‪ْ (1‬ﺍﻟ َﻤ َﻼ‪ْ ،‬ﺍﻟ َﻤﻠَﻮ‪.‬‬ ‫‪5‬‬

‫‪ِ (1‬ﺇﻧﱠ َﻤﺎ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬ ‫‪6‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺃﺫﻛﺮ[ ﺇﺫ ﻗَﺎ َﻝ َﺭﺑﱡﻚَ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.11 :35\43‬‬ ‫‪7‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ُ » :‬ﻛﻠﱡ ُﻬ ْﻢ ﺃَ ْﺟ َﻤﻌُﻮﻥَ « ﻟﻐﻮ ﻭﺗﻜﺮﺍﺭ‪.‬‬ ‫‪8‬‬

‫ﻡ‪ (1‬ﺭﻭﺍﻳﺔ ﺭﻓﺾ ﺍﺑﻠﻴﺲ ﺍﻟﺴﺠﻮﺩ ﻵﺩﻡ ﻟﻴﺲ ﻟﻬﺎ ﺫﻛﺮ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ ﺃﻭ ﺍﻟﻌﻬﺪ ﺍﻟﺠﺪﻳﺪ‪ .‬ﻭﻟﻜﻨﻨﺎ ﻧﺠﺪﻫﺎ ﻓﻲ ﺃﺳﻄﻮﺭﺓ ﻳﻬﻮﺩﻳﺔ ﺟﺎء ﻓﻴﻬﺎ‪ :‬ﺃﺛﺎﺭﺕ ﺑﺮﻛﺎﺕ ﺍﻟﺮﺏ ﺍﻻﺳﺘﺜﻨﺎﺋﻴﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺠﺴﺪﻳﺔ‬ ‫‪9‬‬

‫ﺁﺧﺮ ﺍﻷﻣﺮ‪.‬‬
‫ﻵﺩﻡ ﺣﺴﺪ ﺍﻟﻤﻼﺋﻜﺔ ﺣﺘﻰ ﺣﺎﻭﻟﻮﺍ ﺇﻫﻼﻛﻪ ﺑﺎﻟﻠﻬﺐ‪ ،‬ﻭﻛﺎﻥ ﻟﻴﻬﻠﻚ‪ ،‬ﻟﻮﻻ ﺣﻤﺎﻳﺔ ﺍﻟﺮﺏ ﻟﻪ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﻛﺜﺮﻫﻢ ﻏﻴﺮﺓ‪ ،‬ﻭﺃﻓﻜﺎﺭﻩ ﺍﻟﺸﺮﻳﺮﺓ ﺍﻟﺘﻲ ﺃﺩﺕ ﺇﻟﻰ ﺳﻘﻮﻁﻪ َ‬
‫ﺑﺪﻻ ﻣﻦ ﺳﺘﺔ ﻛﻜﻞ‬ ‫ﻟﺘﺄﺗﻲ ﻭﺗﻘﺪﻡ ﻵﺩﻡ ﺍﻻﺣﺘﺮﺍﻡ ﻭﻭﺍﺟﺐ ﺍﻟﺘﻘﺪﻳﺮ‪ .‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻷﻋﻈﻢ ﺑﻴﻦ ﺍﻟﻤﻼﺋﻜﺔ ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﻟﻪ ﺍﺛﻨﺎ ﻋﺸﺮ ﺟﻨﺎﺣًﺎ ً‬ ‫َ‬ ‫ﺁﺩﻡ ﺭﻭﺣًﺎ‪ ،‬ﺩﻋﺎ ﷲُ ﻛ ﱠﻞ ﺍﻟﻤﻼﺋﻜ ِﺔ‬ ‫ﻓﺒﻌﺪﻣﺎ ﻭﻫﺐ ﺍﻟﺮﺏ َ‬
‫ﻗﺎﺋﻼ‪ :‬ﺃﻧﺖ ﺧﻠﻘﺘﻨﺎ ﻣﻦ ﺳﻨﺎء ﺍﻟﺸﻜﻴﻨﺔ )ﻳﻌﻨﻲ ﺭﻭﺡ ﷲ(‪ ،‬ﻭﺍﻵﻥ ﺗﺄﻣﺮﻧﺎ ﺃﻥ ﻧﺮﻛﻊ ﺗﺤﺖ ﺃﻗﺪﺍﻡ ﺍﻟﻤﺨﻠﻮﻕ ﺍﻟﺬﻱ ﺻﻨﻌﺘﻪ ﻣﻦ ﺗﺮﺍﺏ ﺍﻷﺭﺽ؟‬ ‫ﺍﻟﻤﻼﺋﻜﺔ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺭﻓﺾ ﺍﻻﻟﺘﻔﺎﺕَ ﺇﻟﻰ ﺃﻣﺮ ﷲ‪ً ،‬‬
‫ﺗﺤﻜﻴﻢ ﺫﻛﺎ ٍء‪ ،‬ﻓﻘﺎﻝ ﷲ ﻟﻪ ﺃﻥ ﺳﻴﺠﻌﻞ ﻛﻞ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﻣﻦ ﻭﺣﻮﺵ ﻭﻁﻴﻮﺭ ﻭﺯﻭﺍﺣﻒ ﺍﻟﺘﻲ ﻗﺪ ﺧﻠﻖ‬ ‫َ‬ ‫ﻓﺄﺟﺎﺑﻪ ﷲُ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺧﻠﻘﺘﻪ ﻣﻦ ﺍﻷﺭﺽ ﻟﺪﻳﻪ ﺣﻜﻤﺔ ﻭﻣﻌﺮﻓﺔ ﺃﻛﺜﺮ ﻣﻨﻚ«‪ .‬ﻓﻄﻠﺐ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﺟﻮﺍﺭ ﺳﻜﻴﻨ ِﺔ ﻋﻈﻤﺘِﻪ‪ ،‬ﻭﺇﻥ ﻟﻢ ﻳﻘﺪﺭ‪ ،‬ﻭﺍﺳﺘﻄﺎﻉ ﺁﺩ ُﻡ ﺗﺴﻤﻴﺘﻬﻢ ﺑﺎﻷﺳﻤﺎء ﺍﻟﺘﻲ ﻗﺪ ﺧﺼﺼﻬﺎ ﻟﻬﻢ‬ ‫َ‬ ‫ﺍﻻﺣﺘﺮﺍﻡ ﻟﻪ‪ ،‬ﻭﺳﻴﺴﻜﻨﻪ‬
‫ِ‬ ‫ﺁﺩﻡ ﺑﺘﻘﺪﻳﻢ‬ ‫ﺗﺤﻀﺮ ﺃﻣﺎﻣﻪ ﻭﺃﻣﺎﻡ ﺁﺩﻡ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﻑ ﻫﻮ ﺃﺳﻤﺎ َءﻫﺎ ﻓﺴﻴﺄﻣﺮ َ‬
‫ﻓﺴﻴﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻟﺨﻀﻮﻉ ﻵﺩﻡ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻟﻪ ﻣﻜﺎﻥ ﻓﻲ ﺟﻨﺘﻪ‪ ،‬ﻭﻳﺰﺭﻋﻬﺎ‪ .‬ﻭﺗﻮﺟﻪ ﷲ ﺇﻟﻰ ﺍﻟﺠﻨﺔ‪ ،‬ﻳﺘﺒﻌﻪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻋﻨﺪﻣﺎ ﺃﺑﺼﺮ ﺁﺩ ُﻡ ﷲَ ﺟﺎﺋﻴًﺎ ﻗﺎﻝ ﻟﺰﻭﺟﻪ‪ :‬ﻫﻴﻪ ﺗﻌﺎﻟﻲ‪ ،‬ﻫﻠ ﱠﻢ ﻧﺼﻠﻲ ﻭﻧﺮﻛﻊ ﺃﻣﺎﻡ‬
‫ﺮﻑ ﻛﺬﻟﻚ‪ ،‬ﺛﻢ ﻁﻠﺐ ﷲ ﻣﻦ ﺁﺩﻡ ﺗﺤﺪﻳﺪ ﺃﺳﻤﺎءﻫﻢ ﻓﻌﺮﻑ‪،‬‬ ‫ﻭﺣﻤﺎﺭﺍ ﻓﻠﻢ ﻳﻌ ْ‬
‫ً‬ ‫ﺛﻮﺭﺍ ﻭﺑﻘﺮﺓ ﻓﻠﻢ ﻳﻌﺮﻑ ﺇﺳﻤﻴﻬﻤﺎ‪ ،‬ﺛﻢ ﺃﺣﻀﺮ ﺃﻣﺎﻣﻪ ً‬
‫ﺟﻤﻼ‬ ‫ﷲِ‪ ،‬ﻫﻠ ﱠﻢ ﻧﺴﺠﺪ ﺃﻣﺎﻡ ﷲِ ﺻﺎﻧﻌِﻨﺎ‪ .‬ﺃﺣﻀﺮ ﷲ ﺃﻣﺎﻡ ﺍﻟﺸﻴﻄﺎﻥ ً‬
‫ﺕ ﻣﺴﻌﻮﺭﺓ ﻭﺻﻠﺖ ﺇﻟﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ‪ ،‬ﻭﺭﻓﺾ ﺗﻘﺪﻳﻢ ﺍﻻﺣﺘﺮﺍﻡ ﻵﺩﻡ ﻛﻤﺎ ﻛﺎﻥ ﻗﺪ ﺃُﻣِ َﺮ‪ ،‬ﻭﻓﻌﻠﺖ ﻛﺘﻴﺒﺔ‬ ‫ﻭﺭﻏﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥَ ﺍﺿﻄﺮ ﻟﻼﻋﺘﺮﺍﻑ ﺑﺘﻔﻮﻕ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻭﻝ ﻟﻜﻨﻪ ﺍﻧﻔﺠﺮ ﻓﻲ ﺍﺣﺘﺠﺎﺟﺎ ٍ‬
‫ﺍﻟﻤﻼﺋﻜﺔ ﺍﻟﺘﻲ ﺗﺤﺖ ﻗﻴﺎﺩﺗِﻪ ﻣﺜﻠﻪ‪ ،‬ﻭﺭﻏﻢ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻣﻴﺨﺎﺋﻴﻞ ﺍﻟﻠﺠﻮﺟﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺳﺠﺪ ﺃﻣﺎﻡ ﺁﺩﻡ ﻟﻴﺮﻱ ﺍﻟﻤﻼﺋﻜﺔ ﻗﺪﻭﺓ ﺟﻴﺪﺓ‪ ،‬ﻭﺧﺎﻁﺐ ﻣﻴﺨﺎﺋﻴ ُﻞ ﺍﻟﺸﻴﻄﺎ َﻥ‪ :‬ﺍﺳﺠﺪ ﻟﺼﻮﺭﺓ ﷲ‬
‫)ﺁﺩﻡ( ﻭﺇﻻ ﺣﻞ ﻋﻠﻴﻚ ﻏﻀﺐ ﷲ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺸﻴﻄﺎﻥ‪ :‬ﺇﻥ ﺍﻧﺪﻟﻊ ﻏﻀﺐ ﷲ ﻋﻠﻴﻪ ﻓﺄﻧﺎ ﺳﺄﺭﻓﻊ ﻋﺮﺷﻲ ﻓﻮﻕ ﻧﺠﻮﻡ ﺍﻟﺮﺏ‪ ،‬ﺳﺄﻛﻮﻥ ﻓﻲ ﺃﻋﻠﻰ ﻣﺴﺘﻮﻯ‪ ،‬ﻓﻄﺮﺩَ ﺍﻟﺮﺏّ ﺍﻟﺸﻴﻄﺎﻥَ ﻭﺟﻨﻮﺩَﻩ ﻣﻦ ﺍﻟﺴﻤﺎءِ‪،‬‬
‫ﻳﺆﺭﺥ ﻟﻠﻌﺪﺍﻭﺓِ ﺑﻴﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻹﻧﺴﺎﻥ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ ‪.(28-27‬‬ ‫ﻄﺎ ﺇﻟﻰ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﻨﺬ ﻫﺬﻩ ﺍﻟﻠﺤﻈ ِﺔ ﱠ‬ ‫ﻣﻬﺒَ ً‬
‫ﺻﻨَ َﻌﺘﺎﻧﻲ ﻭﺛﺒﱠﺘَﺘﺎﻧﻲ« )ﻣﺰﺍﻣﻴﺮ ‪.(73 :119‬‬ ‫ﻱِ‪ِ ،‬ﺑﻴَﺪِﻱ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻳَﺪﺍﻙَ َ‬ ‫‪ (1‬ﻟَ ﱠﻤﺎ ‪ (2‬ﺑِﻴَﺪَ ّ‬ ‫‪10‬‬

‫ﺕ‪ (1‬ﺗﻘﻮﻝ ﺍﻵﻳﺘﺎﻥ ‪ 76 :38\38‬ﻭ‪ 12 :7\39‬ﺃﻥ ﺍﻟﺠﻦ ﺧﻠﻖ »ﻣﻦ ﻧﺎﺭ« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 15 :55\97‬ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ ﻧﺎﺭ« ♦ ﻡ‪ (1‬ﻧﺠﺪ ﻧﻔﺲ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻲ ﻛﺘﺎﺏ ﺃﺳﺮﺍﺭ ﺍﺧﺘﻮﺥ‪ ،‬ﺃﻭ ﻣﺎ‬ ‫‪11‬‬

‫ﻳﺴﻤﻰ ﺑﻜﺘﺎﺏ ﺍﺧﻨﻮﺥ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺍﻟﻔﺼﻞ ‪ 29‬ﺍﻵﻳﺔ ‪ .2‬ﺍﻟﻨﺺ ﺍﻟﻌﺮﺑﻲ ‪ ♦ http://goo.gl/YPq8qF‬ﻡ‪ (2‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 11 :35\43‬ﻡ‪ (3‬ﻗﺎﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ‪:‬‬
‫ﻣﻦ ﺍﻟﺤﻘﺪ ﻧﻴﺮﺍﻥ ﺍﻟﻌﺪﺍﻭﺓ ﺑﻴﻨﻨﺎ \ ﻟﺌﻦ ﻗﺎﻝ ﺭﺑﻲ ﻟﻠﻤﻼﺋﻜﺔ ﺍﺳﺠﺪﻭﺍ‬
‫‪116‬‬
 ‫‪@ @áîčuŠ‬‬ ‫‪fl @ÙãŞ hÏ‬‬ ‫‪ @bflèäčß@xŽ‹‚bÏ@flÞbÓ‬‬ ‫ﭑﺧ ُﺮ ۡﺝ ﻣِ ۡﻨ َﻬﺎ‪ ،‬ﻓَﺈِﻧﱠﻚَ َﺭ ِﺟ ‪ٞ‬ﻴﻢﺕ‪.1‬‬ ‫ﻗَﺎﻝَ‪» :‬ﻓَ ۡ‬ ‫ﺎﺧ ُﺮ ْﺝ ﻣِ ْﻨ َﻬﺎ َﻓﺈ ِ ﱠﻧﻚَ َﺭ ِﺟﻴ ٌﻢ‬ ‫ﻗَﺎ َﻝ ﻓَ ْ‬ ‫‪1‬‬
‫ﻡ‪77 :38\38‬‬
‫‪@ @å íğ‡Ûa@âìflí@óÛg@ïčnäfl ÈÛ@ÙîÜÇ‬‬ ‫‪fl @Şægëfl‬‬ ‫ِﻳﻦ«‪.‬‬ ‫ِ‬ ‫ّ‬ ‫ﺪ‬‫ٱﻟ‬ ‫ﻡ‬‫ﻮ‬ ‫ۡ‬ ‫ﻳ‬
‫ٓ ِ ٰ َ ِ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ِﻲ‬ ‫ﺘ‬ ‫َ‬ ‫ﻨ‬ ‫ﻌۡ‬ ‫َ‬ ‫ﻟ‬ ‫ﻋﻠَ ۡﻴﻚَ‬
‫َﻭ ِﺇ ﱠﻥ َ‬ ‫ِﻳﻦ‬
‫ِ‬ ‫ّ‬ ‫ﺪ‬ ‫ﺍﻟ‬ ‫ﻡ‬ ‫ﻮ‬
‫ِ َْ ِ‬ ‫ﻳ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ِﻲ‬ ‫ﺘ‬ ‫َ‬ ‫ﻨ‬‫ﻌ‬‫ْ‬ ‫َ‬ ‫ﻟ‬ ‫ْﻚَ‬ ‫ﻴ‬ ‫ﻋﻠ َ‬ ‫َﻭ ِﺇ ﱠﻥ َ‬ ‫ﻡ‪78 :38\38‬‬
‫‪@ @æfl ìŽrÈ‬‬ ‫‪fl jŽí@âìflí@óÛg@ïčã‹čÄãdÏ‬‬ ‫‪ @ğlŠ‬‬ ‫‪fl @flÞbÓ‬‬ ‫ِﻲ ﺇِﻟَ ٰﻰ َﻳ ۡﻮ ِﻡ ﻳ ُۡﺒﻌَﺜُﻮﻥَ «‪.‬‬ ‫ﻗَﺎﻝَ‪ َ :‬ﺏّ ِ ﻧﻈِ ٓ‬
‫ﻧ‬ ‫ﺮ‬ ‫ۡ‬ ‫َ‬ ‫ﺄ‬ ‫َ‬ ‫ﻓ‬ ‫!‬ ‫ﺭ‬ ‫»‬ ‫ُ‬ ‫ﺜ‬ ‫ﻌ‬ ‫ﺒ‬
‫ْ‬ ‫ﻳ‬
‫ْ ِ َ ْ ِ ُ َ ﻮﻥَ‬ ‫ﻡ‬ ‫ﻮ‬ ‫ﻳ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ِﻲ‬ ‫ﻧ‬ ‫ﻈِﺮ‬ ‫ﻧ‬ ‫ْ‬ ‫َ‬ ‫ﺄ‬ ‫َ‬ ‫ﻓ‬ ‫ﻗَﺎ َﻝ َﺭﺏّ ِ‬ ‫ﻡ‪79 :38\38‬‬
‫‪@ @åfl í‹Ä‬‬ ‫‪ ä¾a@flåßč @ÙãŞ hÏ‬‬ ‫‪ @flÞbÓ‬‬ ‫ﻗَﺎﻝَ‪» :‬ﻓَﺈِﻧﱠﻚَ ﻣِﻦَ ۡٱﻟ ُﻤﻨﻈ ِﺮﻳﻦَ ‪،‬‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫ﻗَﺎ َﻝ ﻓَﺈِﻧﱠﻚَ ﻣِ ﻦَ ﺍﻟ ُﻤﻨﻈ ِﺮﻳ َﻦ‬ ‫ﻡ‪80 :38\38‬‬
‫‪@ @â‬‬‫‪ ìÜȾa@čoÓflìÛa@âìflí@óÛg‬‬ ‫ﻮﻡ«‪.‬‬ ‫ﺖ ۡٱﻟ َﻤﻌۡ ﻠُ ِ‬ ‫ﺇِﻟَ ٰﻰ ﻳَ ۡﻮ ِﻡ ۡٱﻟ َﻮ ۡﻗ ِ‬ ‫ﺖ ْﺍﻟ َﻤ ْﻌﻠُ ِ‬
‫ﻮﻡ‬ ‫ﺇِﻟَﻰ ﻳَ ْﻮ ِﻡ ْﺍﻟ َﻮ ْﻗ ِ‬ ‫ﻡ‪81 :38\38‬‬
‫‪@ @µ‬‬ ‫‪fl È‬‬ ‫»‪č‬‬‫ ‪ c @áŽèäŞ ífl ìËdÛ @Ùmč‬‬ ‫‪ŞÈ‬‬‫‪č jč Ï‬‬
‫‪ @flÞbÓ‬‬ ‫َ‬ ‫ۡ‬ ‫ُ‬
‫ﻗَﺎﻝَ‪» :‬ﻓَﺒِﻌ ﱠِﺰﺗِﻚَ ! َﻷﻏ ِﻮﻳَﻨﱠ ُﻬﻢۡ ﺃ ۡﺟ َﻤﻌِﻴﻦَ ‪،‬‬ ‫َ‬
‫ﻗَﺎ َﻝ ﻓَﺒِﻌ ﱠِﺰﺗِﻚَ َﻷ ْﻏ ِﻮﻳَﻨﱠ ُﻬ ْﻢ ﺃﺟْ َﻤﻌِﻴﻦَ‬ ‫ُ‬ ‫ﻡ‪82 :38\38‬‬
‫‪@ @µ‬‬ ‫— ‪fl‬‬ ‫†‪č Ü ƒ¾a@ŽáèŽäčß@Ú‬‬ ‫‪fl bfljÇ‬‬ ‫‪č @bKÛg‬‬ ‫ﺼﻴﻦَ ‪1‬ﺕ‪.«1‬‬ ‫ﺇِ ﱠﻻ ِﻋﺒَﺎﺩَﻙَ ﻣِ ۡﻨ ُﻬ ُﻢ ۡٱﻟ ُﻤ ۡﺨﻠَ ِ‬ ‫ﺼﻴﻦَ‬ ‫ﺇِ ﱠﻻ ِﻋﺒَﺎﺩَﻙَ ِﻣ ْﻨ ُﻬ ُﻢ ْﺍﻟ ُﻤ ْﺨﻠَ ِ‬ ‫ﻡ‪83 :38\38‬‬
‫‪2‬‬

‫‪@ @Þ‬‬‫¨‪Ž ìÓc @ŞÕ‬‬‫¨‪ aflë@şÕ‬‬‫‪ bÏ@flÞbÓ‬‬ ‫ﻗَﺎﻝَ‪» :‬ﻓَ ۡﭑﻟ َﺤ ﱡﻖ! َﻭ ۡٱﻟ َﺤ ﱠﻖ ﺃﻗﻮ ُﻝ ‪.‬‬
‫‪ ُ َ 1‬ﺕ‪1‬‬
‫ﻗَﺎ َﻝ ﻓَ ْﺎﻟ َﺤ ﱡﻖ َﻭ ْﺍﻟ َﺤ ﱠﻖ ﺃَﻗُﻮ ُﻝ‬ ‫‪3‬‬
‫ﻡ‪84 :38\38‬‬
‫‪@áŽèäčß@ÙÈ‬‬ ‫‪fl jč mfl @åŞàßč ëfl @Ùäčß@fláäŞ èflu‬‬ ‫‪fl @ŞædÜ ßdÛ‬‬ ‫َﻷَﻣۡ َﻸ َ ﱠﻥ َﺟ َﻬﻨﱠ َﻢ ﻣِ ﻨﻚَ َﻭﻣِ ﱠﻤﻦ ﺗَﺒِﻌَﻚَ ﻣِ ۡﻨ ُﻬﻢۡ‬ ‫َﻷ َ ْﻣ َﻸ َ ﱠﻥ َﺟ َﻬﻨﱠ َﻢ ﻣِ ْﻨﻚَ َﻭﻣِ ﱠﻤ ْﻦ ﺗَﺒِﻌَﻚَ ِﻣ ْﻨ ُﻬ ْﻢ‬ ‫ﻡ‪85 :38\38‬‬
‫‪@ @µ‬‬‫‪fl È‬‬ ‫»‪č‬‬ ‫‪ c‬‬ ‫ﺃ َ ۡﺟ َﻤﻌِﻴﻦَ «‪.‬‬ ‫ﺃ َ ْﺟ َﻤﻌِﻴﻦَ‬
‫‪@flåßč @bflãc @bflßëfl @‹uc@åčß@čéîÜÇ‬‬ ‫‪fl @áØÜ Žc@bflß@ÝÓ‬‬ ‫ﻋﻠَ ۡﻴ ِﻪ ﻣِ ۡﻦ ﺃ َ ۡﺟ ٖﺮ‪َ .‬ﻭ َﻣﺎ ٓ‬‫َ‬ ‫ﻢۡ‬‫ُ‬
‫ﻜ‬ ‫ُ‬ ‫ﻠ‬ ‫ۡ‬
‫ﺳ‬ ‫َ‬ ‫ﺃ‬ ‫ٓ‬ ‫ﺎ‬ ‫ﻣ‬ ‫]‪ [---‬ﻗُ ۡﻞ‪َ :‬‬
‫»‬ ‫ﺟْﺮ َﻭ َﻣﺎ ﺃَﻧَﺎ‬ ‫ٍ‬ ‫َ‬ ‫ﺃ‬ ‫ْ‬
‫ﻦ‬ ‫ﻣِ‬ ‫ﻪ‬‫ِ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬‫ﻋ‬‫ْ َ‬ ‫ﻢ‬ ‫ُ‬ ‫ﻜ‬ ‫ُ‬ ‫ﻟ‬ ‫َ‬ ‫ْﺄ‬‫ﺳ‬ ‫ﻗُ ْﻞ َﻣﺎ ﺃ َ‬ ‫‪4‬‬
‫ﻡ‪86 :38\38‬‬
‫‪@ @µ‬‬
‫‪fl Ðč Ün Ø‬‬
‫‪ nfl ¾ a‬‬ ‫ﺃَﻧ َ۠ﺎ ﻣِ ﻦَ ۡٱﻟ ُﻤﺘَﻜ َِﻠّﻔِﻴﻦَ ﺕ‪.1‬‬ ‫ﻣِ ﻦَ ْﺍﻟ ُﻤﺘَﻜ َِﻠّﻔِﻴﻦَ‬
‫‪@ @µ‬‬ ‫‪fl àč Ü È‬‬
‫‪fl ÜnÛ@‹×čˆ@bKÛg@flìçŽ @æg‬‬ ‫ِﺇ ۡﻥ ﻫ َُﻮ ِﺇ ﱠﻻ ﺫ ِۡﻛ ‪ٞ‬ﺮ ﻟّ ِۡﻠ ٰﻌَﻠَﻤِ ﻴﻦَ‪.‬‬ ‫ِﺇ ْﻥ ﻫ َُﻮ ِﺇ ﱠﻻ ِﺫ ْﻛ ٌﺮ ﻟ ِْﻠﻌَﺎﻟَﻤِ ﻴﻦَ‬ ‫ﻡ‪87 :38\38‬‬
‫َﻭﻟَﺘ َﻌۡ ﻠَ ُﻤ ﱠﻦ ﻧَﺒَﺄ َۥﻩ ُ ﺑَﻌۡ ﺪ َ ﺣِ ِ‬ ‫َﻭﻟَﺘ َ ْﻌﻠَ ُﻤ ﱠﻦ ﻧَﺒَﺄَﻩ ُ ﺑَ ْﻌﺪ َ ﺣِ ﻴ ٍﻦ‬
‫ۢ ﻥ‪1‬‬
‫‪@ @µ‬‬ ‫‪ y‬‬‫‪č @fl‡Èfli@Žêdjfl ãfl @ŞåàŽ Ü ÈflnÛ ëfl‬‬ ‫ﻴﻦ !«‬ ‫‪5‬‬
‫ﻡ‪88 :38\38‬‬

‫‪ 7\39‬ﺳﻮﺭﺓ ﺍﻻﻋﺮﺍﻑ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 206‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪170-163‬‬
‫‪6‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪7‬‬

‫‪@ @˜¾a‬‬ ‫ﺺﺕ‪.1‬‬ ‫ٓ ٓ‬ ‫ﻤ‬ ‫ٓ‬

‫ﻟ‬ ‫ﺍ‬ ‫ﺍﻟﻤﺺ‬ ‫‪8‬‬
‫ﻡ‪1 :7\39‬‬
‫‪@ïčÏ@åØífl @bÜÏ‬‬ ‫‪ @ÙîÛg@flÞ‬‬ ‫× ‪ ãc@ćknfl‬‬‫‪č‬‬ ‫ﺻ ۡﺪ ِﺭﻙَ َﺣ َﺮﺝ‪ٞ‬‬ ‫َ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻦ‬ ‫ُ‬
‫ﻜ‬ ‫ﻳ‬
‫َ‬ ‫َ‬
‫ﻼ‬ ‫َ‬ ‫ﻓ‬ ‫‪.‬‬ ‫ﻚَ‬‫ﻴ‬‫ۡ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬
‫ِ ِ‬‫ﻝ‬
‫َ‬ ‫ﻧﺰ‬ ‫ُ‬ ‫ﺃ‬ ‫ﺐٌ‬ ‫َ‬ ‫ﺘ‬ ‫ٰ‬ ‫ﻛ‬
‫ِ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻦ‬ ‫ْ‬ ‫ﻜ‬‫ُ‬ ‫ﻳ‬
‫َ‬ ‫ﻼ‬ ‫َ‬ ‫َ‬ ‫ﻓ‬ ‫ْﻚَ‬ ‫ﻴ‬ ‫َ‬ ‫ﻟ‬ ‫ِﻛﺘَﺎﺏٌ ِ ِ‬
‫ﺇ‬ ‫ﻝ‬‫َ‬ ‫ﺰ‬ ‫ْ‬
‫ﻧ‬ ‫ُ‬ ‫ﺃ‬ ‫‪9‬‬
‫ﻡ‪2 :7\39‬‬
‫‪@éči@flŠ‰‬‬‫‪č äŽnÛč@Žéäğß@xfl‹y‬‬ ‫‪fl @ÚŠ‬‬ ‫–‪ ‡fl‬‬ ‫ِ ّﻣ ۡﻨﻪ ُ ]‪[...‬ﺕ‪ِ ،1‬ﻟﺘُﻨﺬ َِﺭ ِﺑ ِﻪۦ ]‪[...‬ﺕ‪َ .1‬ﻭﺫ ِۡﻛ َﺮ ٰﻯ‬ ‫ﺝ ﻣِ ْﻨﻪ ُ ِﻟﺘ ُ ْﻨﺬ َِﺭ ﺑِ ِﻪ َﻭ ِﺫ ْﻛ َﺮﻯ‬ ‫ﺻﺪ ِْﺭﻙَ َﺣ َﺮ ٌ‬ ‫َ‬
‫‪@ @µ‬‬ ‫‪fl äč ßč ûŽàÜčÛ@ôfl‹×čˆëfl‬‬ ‫ﻟ ِۡﻠ ُﻤ ۡﺆ ِﻣﻨِﻴﻦَ ﺕ‪.2‬‬ ‫ﻟ ِْﻠ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ‬
‫‪@bÛëfl @áØiğ Š‬‬ ‫‪Ş @åğß@áØîÛg@flÞ‬‬ ‫‪ ãc@bflß@(aìŽÈjč mŞ a‬‬ ‫ﻧﺰ َﻝ ﺇِﻟَ ۡﻴ ُﻜﻢ ّﻣِﻦ ﱠﺭﺑِّ ُﻜﻢۡ ‪َ ،‬ﻭ َﻻ‬ ‫]‪ [---‬ٱﺗﱠﺒِﻌُﻮﺍْ َﻣﺎ ٓ ﺃ ُ ِ‬ ‫ﺍﺗﱠﺒِﻌُﻮﺍ َﻣﺎ ﺃ ُ ْﻧ ِﺰ َﻝ ﺇِﻟَ ْﻴ ُﻜ ْﻢ ﻣِ ْﻦ َﺭﺑِّ ُﻜ ْﻢ َﻭ َﻻ‬ ‫ﻡ‪3 :7\39‬‬
‫‪10‬‬

‫׋‪@ @æfl ëŽ‬‬

‫‪K ‰‬‬ ‫‪fl mfl @bŞß@ýîčÜÓ‬‬ ‫‪ @bflîÛčëc@éčã뎆@åčß@(aìŽÈjč nŞ mfl‬‬ ‫ٗ‬ ‫َ‬ ‫ٓ‬ ‫َ‬
‫ﺗَﺘﺒِﻌُﻮﺍ ‪ ،‬ﻣِ ﻦ ﺩ ُﻭﻧِ ِﻪۦ‪ ٓ،‬ﺃ ۡﻭ ِﻟﻴَﺎ َء‪ ~ .‬ﻗﻠِﻴﻼ ﱠﻣﺎ‬ ‫ْ‪1‬‬ ‫ﱠ‬ ‫ِﻴﻼ َﻣﺎ‬ ‫ﺗَﺘﱠﺒِﻌُﻮﺍ ﻣِ ْﻦ ﺩُﻭﻧِ ِﻪ ﺃ َ ْﻭ ِﻟﻴَﺎ َء ﻗَﻠ ً‬
‫ﺗَﺬﻛ ُﺮﻭﻥَ ‪.‬‬
‫‪2‬‬ ‫ﱠ‬ ‫َ‬ ‫ﺗَﺬَ ﱠﻛ ُﺮﻭﻥَ‬
‫Ž‪@bĆnîfl ifl @bflä‬‬
‫‪Ž dfli@bflçbflvÏ‬‬‫‪ @bflèäfl ØÜçc@đòífl ‹Ó@åğß@á×ëfl‬‬ ‫ٰ ﺕ‪1‬‬ ‫ۡ‬ ‫ٰ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َ‬
‫ﺳﻨَﺎ َﻭﻛَﻢ ِ ّﻣﻦ ﻗَ ۡﺮﻳَ ٍﺔ ﺃﻫﻠﻜﻨَ َﻬﺎ! ﻓَ َﺠﺎ ٓ َءﻫَﺎ ﺑَﺄﺳُﻨَﺎ ﺑَﻴَﺘًﺎ‬ ‫ْ‬ ‫ْ‬ ‫َ‬
‫َﻭ َﻛ ْﻢ ﻣِ ْﻦ ﻗَ ْﺮﻳَ ٍﺔ ﺃ ْﻫﻠﻜﻨَﺎﻫَﺎ ﻓَ َﺠﺎ َءﻫَﺎ ﺑَﺄ ُ‬ ‫َ‬ ‫‪11‬‬
‫ﻡ‪4 :7\39‬‬
‫‪@ @æfl ìÜöč bÓ@áŽç@ëc‬‬ ‫ﺃ َ ۡﻭ ُﻫﻢۡ ﻗَﺎٓﺋِﻠُﻮﻥَ‪.‬‬ ‫ﺑَﻴَﺎﺗًﺎ ﺃ َ ْﻭ ُﻫ ْﻢ ﻗَﺎﺋِﻠُﻮﻥَ‬
‫Ž‪@æc@bKÛg@bflä‬‬‫‪Ž dfli@áŽçbflu@ˆg@áŽèíflìÇfl†@flæb×@bflàÏ‬‬ ‫‬ ‫ﺳﻨَﺎ ﺇِ ﱠﻻ ﻓَ َﻤﺎ ﻛَﺎﻥَ ﺩ َۡﻋ َﻮﯨٰ ُﻬﻢۡ ﺇِ ۡﺫ َﺟﺎ ٓ َءﻫُﻢ ﺑَ ۡﺄﺳُﻨَﺎ ٓ ﺇِ ﱠﻻٓ ﺃﻥَ‬ ‫ﻓَ َﻤﺎ ﻛَﺎﻥَ ﺩَﻋ َْﻮﺍ ُﻫ ْﻢ ﺇِﺫْ َﺟﺎ َء ُﻫ ْﻢ ﺑَﺄ ُْ‬ ‫ﻡ‪5 :7\39‬‬
‫‪@ @µ‬‬ ‫‪fl àč Üč Ã‬‬
‫×‪ @bŞä‬‬
‫‪ @bŞãg@(aìÛbÓ‬‬ ‫ﻅﻠِﻤِ ﻴﻦَ «‪.‬‬ ‫ﻗَﺎﻟُ ٓﻮﺍْ‪ِ » :‬ﺇﻧﱠﺎ ﻛُﻨﱠﺎ ٰ َ‬ ‫ﻅﺎﻟِﻤِ ﻴﻦَ‬ ‫ﺃ َ ْﻥ ﻗَﺎﻟُﻮﺍ ِﺇﻧﱠﺎ ﻛُﻨﱠﺎ َ‬
‫Ž‪@ŞåÜ fläÛ ëfl @áèîÛg@flÝ‬‬‫‪č Šc@flåíč‰ÛKa@ŞåÜ fläÜ Ï‬‬ ‫‬ ‫ﺕ‪1‬‬
‫ﻓَﻠَﻨ َۡﺴﻠَ ﱠﻦ‪ 1‬ٱﻟﱠﺬِﻳ َﻦ ﺃ ُ ۡﺭ ِﺳ َﻞ ﺇِﻟَ ۡﻴ ِﻬﻢۡ ]‪[...‬‬
‫‪2‬‬
‫ﻓَﻠَﻨَﺴْﺄَﻟَ ﱠﻦ ﺍﻟﱠﺬِﻳ َﻦ ﺃ ُ ْﺭ ِﺳ َﻞ ﺇِﻟَ ْﻴ ِﻬ ْﻢ َﻭﻟَﻨَﺴْﺄَﻟَ ﱠﻦ‬ ‫‪12‬‬
‫ﻡ‪6 :7\39‬‬
‫ﺳﻠِﻴﻦَ‪.‬‬ ‫َﻭﻟَﻨ َۡﺴﻠَ ﱠﻦ ۡٱﻟ ُﻤ ۡﺮ َ‬ ‫ﺳﻠِﻴ َﻦ‬ ‫ْﺍﻟ ُﻤ ْﺮ َ‬
‫‪3‬‬
‫‪@ @µ‬‬‫Ž ‪fl Üč‬‬‫‪fl ‹¾a‬‬
‫‪@ @µ‬‬‫×‪fl jč öč bË@bŞä‬‬ ‫‪ @bflßëfl @áÜčÈič @áèîÜÇ‬‬ ‫—‪fl @Şå‬‬‫‪Ş Ô‬‬ ‫‪ äfl Ü Ï‬‬
‫‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢ‪ِ ،‬ﺑﻌ ِۡﻠ ٖﻢ ]‪َ ~ . [...‬ﻭ َﻣﺎ ﻛُﻨﱠﺎ‬
‫‪1‬‬ ‫ﺕ‬
‫َ‬
‫‪1‬‬
‫ﱠ‬
‫ﻦ‬ ‫ﺼ‬
‫ﱠ‬ ‫ُ‬ ‫ﻘ‬ ‫َ‬ ‫ﻨ‬ ‫َ‬ ‫ﻠ‬ ‫َ‬ ‫ﻓ‬ ‫ﻴﻦَ‬ ‫ﺒ‬
‫ِِ‬ ‫ﺋ‬ ‫َﺎ‬
‫ﻏ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻨ‬‫ﻛ‬‫ُ‬ ‫ﺎ‬‫ﻣ‬ ‫ﻭ‬ ‫ﻢ‬ ‫ْ‬
‫ﻓَﻠَﻨَﻘُ ﱠ َ ِ ْ ِ ٍ َ َ‬
‫ِﻠ‬ ‫ﻌ‬ ‫ﺑ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻦ‬ ‫ﱠ‬ ‫ﺼ‬ ‫‪13‬‬
‫ﻡ‪7 :7\39‬‬
‫ﻏﺎﺋِﺒِﻴﻦَ ‪.‬‬ ‫ٓ‬ ‫َ‬
‫‪@ŽéäŽ íŒìfl ßfl @oÜÔ‬‬
‫‪ qfl @åflàÏ‬‬
‫¨‪ @şÕ‬‬‫‪ a@đ‰÷č ßfl ìflí@ŽæŒflìÛaflë‬‬ ‫َﻭ ۡٱﻟ َﻮ ۡﺯﻥُ‪ ،‬ﻳَ ۡﻮ َﻣﺌِﺬٍ‪ۡ ،‬ٱﻟ َﺤ ﱡﻖ‪ .‬ﻓَ َﻤﻦ ﺛَﻘُﻠَ ۡﺖ‬ ‫َﻭ ْﺍﻟ َﻮ ْﺯ ُﻥ ﻳَ ْﻮ َﻣﺌِ ٍﺬ ْﺍﻟ َﺤ ﱡﻖ ﻓَ َﻤ ْﻦ ﺛَﻘُﻠَﺖْ‬ ‫‪14‬‬
‫ﻡ‪8 :7\39‬‬
‫ۡ‬ ‫َ ُ ٰٓ‬
‫‪@ @æfl ìŽzÜč оa@ŽáçŽ @Ù÷č Û ëž dÏ‬‬
‫‬ ‫ﺕ‪1‬‬ ‫ۡ‬ ‫َ‬
‫َﻣ ٰ َﻮ ِﺯﻳﻨُ ۥﻪ ُ ‪ ~ ،‬ﻓﺄ ْﻭﻟﺌِﻚَ ُﻫ ُﻢ ٱﻟ ُﻤﻔ ِﻠﺤُﻮﻥَ ‪.‬‬ ‫ﻡ‪1‬‬
‫ﺍﺯﻳﻨُﻪ ُ ﻓَﺄُﻭﻟَﺌِﻚَ ُﻫ ُﻢ ْﺍﻟ ُﻤ ْﻔ ِﻠﺤُﻮﻥَ‬ ‫َﻣ َﻮ ِ‬

‫ﻵﺩﻡ ﻟﻤﺎ ﺃﻛﻤﻞ ﷲ ﺧﻠﻘﻪ ﻓﺨﺮﻭﺍ \ ﻟﻪ ﻁﻮﻋًﺎ ﺳﺠﻮﺩًﺍ ﻭﻛﺪﺩﻭﺍ‬

‫ﻓﻘﺎﻝ ﻋﺪﻭ ﷲ ﻟﻠﻜﺒﺮ ﻭﺍﻟﺸﻘﺎ \ ﻟﻄﻴﻦ ﻋﻠﻰ ﻧﺎﺭ ﺍﻟﺴﻤﻮﻡ ﻳﺴﻮﺩ )‪.(http://goo.gl/wt8CH3‬‬
‫ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.25 :81\7‬‬ ‫‪1‬‬

‫ﺼﻴﻦ‪ :‬ﺍﻟﻤﺼﻄﻔﻴﻦ ﺍﻟﺨﺎﻟﺼﻴﻦ ﻣﻦ ﺍﻟﺪﻧﺲ‪.‬‬ ‫ِﺼﻴﻦَ ♦ ﺕ‪ْ (1‬ﺍﻟ ُﻤ ْﺨﻠَ ِ‬ ‫‪ْ (1‬ﺍﻟ ُﻤ ْﺨﻠ ِ‬ ‫‪2‬‬

‫ﻖ َﻭ ْﺍﻟ َﺤ ﱠﻖ‪ ،‬ﻓ َْﺎﻟ َﺤ ﱡﻖ ﻣِ ﻨِّﻲ َﻭ ْﺍﻟ َﺤ ﱠﻖ ♦ ﺕ‪ (1‬ﺗﺤﻴﺮ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﺗﺤﻴﺮﻭﺍ ﻓﻲ ﻗﺮﺍءﺓ ﻛﻠﻤﺔ »ﻭﺍﻟﺤﻖ«‪ .‬ﻭﺍﻟﻤﺘﻜﻠﻢ ﻫﻨﺎ ﷲ‪.‬‬ ‫ﻖ‪ ،‬ﻓ َْﺎﻟ َﺤ ّ ِ‬
‫ﻖ َﻭ ْﺍﻟ َﺤ ّ ِ‬ ‫‪ (1‬ﻓ َْﺎﻟ َﺤ ﱡﻖ َﻭ ْﺍﻟ َﺤ ﱡﻖ‪ ،‬ﻓ َْﺎﻟ َﺤ ﱠﻖ َﻭ ْﺍﻟ َﺤ ﱠﻖ‪ ،‬ﻓ َْﺎﻟ َﺤ ّ ِ‬
‫‪3‬‬

‫ﻭﺍﻟﻔﺎء ﻓﻲ ﻛﻠﻤﺔ »ﻓﺎﻟﺤﻖ« ﻟﻠﻘﺴﻢ‪ ،‬ﻭﺍﻟﺤﻖ ﻫﻮ ﷲ‪ .‬ﺃﻱ ﺍﻥ ﷲ ﻳﻘﺴﻢ ﺑﺬﺍﺗﻪ‪ .‬ﻭﻋﻠﻴﻪ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‪ :‬ﻗﺎﻝ ﷲ‪ :‬ﺃﻗﺴِﻢ ﺑﻨﻔﺴﻲ ﺑﺄﻧﻲ ﻻ ﺃﻗﻮﻝ ﺇﻻ ﺍﻟﺤﻖ‪ .‬ﻭﻛﻠﻤﺔ »ﻷﻣﻸﻥ« ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻫﻮ‬
‫ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻗﺎﻝ ﷲ ﺗﻌﺎﻟﻰ‪ :‬ﺍﻟﺤﻖ ﻳﻤﻴﻨﻲ ﻭﻗﺴﻤﻲ‪ ،‬ﻭﻻ ﺃﻗﻮﻝ ﺇﻻ ﺍﻟﺤﻖ )‪.(http://goo.gl/nmJLeh‬‬
‫ﺕ‪ْ (1‬ﺍﻟ ُﻤﺘَﻜ َِﻠّﻔِﻴ َﻦ‪ :‬ﺍﻟﻤﺘﻜﺮﻫﻴﻦ ﻷﻋﻤﺎﻟﻬﻢ ﻏﻴﺮ ﺍﻟﺮﺍﻏﺒﻴﻦ ﻓﻴﻬﺎ‪.‬‬ ‫‪4‬‬

‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬ ‫‪5‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺘﻴﻦ ‪ 46‬ﻭ‪ .48‬ﻋﻨﻮﺍﻥ ﺁﺧﺮ‪ :‬ﻁﻮﻟﻰ ﺍﻟﻄﻮﻟﻴﻴﻦ‪.‬‬ ‫‪6‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪7‬‬

‫ﺕ‪ (1‬ﺑﺨﺼﻮﺹ ﺍﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ ﺃﻧﻈﺮ ﺍﻟﻤﻘﺪﻣﺔ ﺗﺤﺖ ﻋﻨﻮﺍﻥ‪ :‬ﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ )ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺎﺕ ﺃﻭ ﻋﺒﺎﺭﺍﺕ ﻣﺒﻬﻤﺔ(‪.‬‬ ‫‪8‬‬

‫ﺻﺪ ِْﺭﻙَ َﺣ َﺮ ٌﺝ ﻣِ ﻦْ ]ﺍﻥ ﺗﺒﻠﻐﻪ[ ِﻟﺘ ُ ْﻨﺬ َِﺭ ِﺑ ِﻪ ]ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﻟﻴﻜﻦ[ ِﺫ ْﻛ َﺮﻯ ﻟ ِْﻠ ُﻤﺆْ ِﻣﻨِﻴﻦَ )ﺍﻟﺠﻼﻟﻴﻦ ‪ (http://goo.gl/wq4hSt‬ﺕ‪ (2‬ﻧﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ‪:‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓ ََﻼ ﻳَﻜُﻦْ ﻓِﻲ َ‬ ‫‪9‬‬

‫ﺻﺪ ِْﺭﻙَ َﺣ َﺮ ٌﺝ ِﻣ ْﻨﻪُ )ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪.(365-364‬‬ ‫ِﻛﺘ َﺎﺏٌ ﺃ ُ ْﻧ ِﺰ َﻝ ِﺇﻟَﻴْﻚَ ِﻟﺘ ُ ْﻨﺬ َِﺭ ﺑِ ِﻪ ]ﺍﻟﻜﺎﻓﺮﻳﻦ[ َﻭ ِﺫ ْﻛ َﺮﻯ ﻟ ِْﻠ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ ﻓ ََﻼ ﻳَ ُﻜ ْﻦ ﻓِﻲ َ‬
‫‪ (1‬ﺗ َ ْﺒﺘَﻐُﻮﺍ ‪ (2‬ﺗَﺬﱠ ﱠﻛ ُﺮﻭﻥَ ‪ ،‬ﻳﺘَﺬَ ﱠﻛ ُﺮﻭﻥَ ‪ ،‬ﻳَﺬﱠ ﱠﻛ ُﺮﻭﻥَ ‪.‬‬ ‫‪10‬‬

‫ﺕ‪ (1‬ﺑَ َﻴﺎﺗًﺎ‪ً :‬‬

‫ﻟﻴﻼ‪.‬‬ ‫‪11‬‬

‫‪ (1‬ﻓَﻠَﻴَ ْﺴﺄَﻟَﻦﱠ ‪ِ (2‬ﺇﻟَ ْﻴ ِﻬ ْﻢ ﻗﺒﻠﻚ ﺭﺳﻠَﻨﺎ ‪َ (3‬ﻟَﻴَ ْﺴﺄَﻟَﻦﱠ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ ﻭﻓﻘًﺎ ﻟﻠﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ :‬ﻓَﻠَﻨَ ْﺴﺄ َ َﻟﻦﱠ ﺍﻟﱠﺬِﻳ َﻦ ﺃُﺭْ ِﺳ َﻞ ِﺇ َﻟ ْﻴ ِﻬ ْﻢ ]ﻗﺒﻠﻚ ﺭﺳﻠﻨﺎ[‪.‬‬ ‫‪12‬‬

‫ﺼ ﱠﻦ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﺑِﻌ ِْﻠ ٍﻢ ]ﻣﺎ ﻓﻌﻠﻮﻩ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/4nF9Gx‬‬ ‫ﺼﻦﱠ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﻠَﻨَﻘُ ﱠ‬ ‫‪ (1‬ﻓَﻠَﻴَﻘُ ﱠ‬ ‫‪13‬‬

‫ﻑ‬ ‫ﻌﺮ‬
‫ِ َ‬ ‫ﻴ‬
‫َ‬ ‫ﻓ‬ ‫ﺮّ‬‫ﺒ‬ ‫ﺍﻟ‬
‫ِ ِ‬ ‫ﻣﻴﺰﺍﻥ‬ ‫ﻓﻲ‬ ‫َﻲ‬ ‫ﻧ‬‫ﺰ‬‫ِ‬ ‫ﻴ‬
‫َ‬ ‫ﻟ‬
‫ِ‬ ‫»‬ ‫(؛‬ ‫‪3‬‬ ‫‪:‬‬ ‫‪2‬‬ ‫ﻷﻭﻝ‬ ‫ﺍ‬ ‫)ﺻﻤﻮﺋﻴﻞ‬ ‫«‬ ‫ﻋﻤﺎﻝ‬ ‫َ‬ ‫ﻷ‬ ‫ﺍ‬ ‫ﻥُ‬ ‫ﻭﺍﺯ‬
‫ِ‬ ‫ﻢ‬‫ٌ‬ ‫ﻠﻴ‬‫ﻋ‬‫َ‬ ‫ٌ‬ ‫ﻪ‬ ‫ﻟ‬‫ﺇ‬
‫ِ‬ ‫ﺏﱠ‬ ‫ﺍﻟﺮﱠ‬ ‫ﱠ‬
‫ﻥ‬ ‫َ‬ ‫ﻷ‬ ‫ِﻜﻢ‬
‫ﻫ‬ ‫ﻮﺍ‬ ‫ْ‬
‫ﻓ‬ ‫َ‬ ‫ﺃ‬ ‫ﻦَ‬ ‫ﻣِ‬ ‫ٌ‬ ‫ﺔ‬ ‫ﺣ‬
‫َ‬ ‫ﻗﺎ‬ ‫ﻭ‬
‫َ‬ ‫ﺝْ‬‫َﺨﺮ‬
‫ُ‬ ‫ﺗ‬ ‫ﻭﻻ‬ ‫ﺦ‬ ‫ﻣ‬ ‫ُ‬ ‫ﺸﺎ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﺍﻟ‬ ‫َﻼﻡ‬ ‫ﻛ‬ ‫ﻦ‬ ‫ﻣِ‬ ‫ِﺮﻭﺍ‬ ‫ﺜ‬ ‫ﻜ‬‫ُ‬ ‫ﺗ‬ ‫ﻻ‬‫»‬ ‫ﻗﺎﺭﻥ‪:‬‬ ‫ﺍﻷﻋﻤﺎﻝ‪.‬‬ ‫ﻳﺰﻥ‬ ‫ﻡ‪ (1‬ﷲ‬ ‫‪14‬‬

‫ﺳﻼ َﻣﺘﻲ« )ﺃﻳﻮﺏ ‪ .(6 :31‬ﺃﻧﻈﺮ ﺃﻳﻀًﺎ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 8 .6 :101\30‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻔﺮﺩ )ﻓَ َﻤ ْﻦ ﺛَﻘُﻠَﺖْ َﻣ َﻮ ِﺍﺯﻳﻨُﻪُ( ﺇﻟﻰ ﺍﻟﺠﻤﻊ )ﻓَﺄُﻭﻟَﺌِﻚَ ﻫُ ُﻢ ْﺍﻟ ُﻤ ْﻔ ِﻠﺤُﻮﻥَ (‪.‬‬ ‫ﷲُ َ‬
‫‪117‬‬
 ‫‹‪@(aëŽ‬‬
‫‚‪č‬‬‫‪fl @flåíč‰ÛKa@Ù÷č Û ëž dÏ‬‬‫‚‪ @ŽéäŽ íŒìflßfl @oKÐ‬‬‫‪fl @åflßëfl‬‬ ‫َﻭ َﻣ ۡﻦ َﺧﻔﱠ ۡﺖ َﻣ ٰ َﻮ ِﺯﻳﻨُ ۥﻪ ُﻡ‪ ،1‬ﻓَﺄ ُ ْﻭ ٰ ٓﻟَﺌِﻚَ ٱﻟﱠﺬِﻳﻦَ َﺧﺴ ُِﺮ ٓﻭﺍْ‬ ‫ﺍﺯﻳﻨُﻪ ُ ﻓَﺄُﻭﻟَﺌِﻚَ ﺍﻟﱠﺬِﻳ َﻦ‬ ‫ﺖ َﻣ َﻮ ِ‬ ‫َﻭ َﻣ ْﻦ َﺧﻔﱠ ْ‬ ‫‪1‬‬
‫ﻡ‪9 :7\39‬‬
‫‪@ @æfl ìŽàÜč Äflí@bflänč ífl bič @(aìŽãb×@bflàič @áŽè‬‬
‫‪fl Ð ãc‬‬ ‫ﺴ ُﻬﻢ‪ِ ،‬ﺑ َﻤﺎ ﻛَﺎﻧُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎ ﻳَ ۡﻈ ِﻠ ُﻤﻮﻥَ ﺕ‪.1‬‬ ‫ﺃَﻧﻔُ َ‬ ‫ﺴ ُﻬ ْﻢ ِﺑ َﻤﺎ ﻛَﺎﻧُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ‬ ‫َﺧﺴ ُِﺮﻭﺍ ﺃ َ ْﻧ َ‬
‫ُ‬ ‫ﻔ‬
‫ﻈ ِﻠ ُﻤﻮﻥَ‬ ‫َﻳ ْ‬
‫ﺽ َﻭ َﺟﻌَ ۡﻠﻨَﺎ ﻟَﻜُﻢۡ ﻓِﻴ َﻬﺎ‬ ‫َﻭﻟَﻘَ ۡﺪ َﻣ ﱠﻜ ٰﻨﱠ ُﻜﻢۡ ﻓِﻲ ۡٱﻷ َ ۡﺭ ِ‬ ‫ﺽ َﻭ َﺟﻌَ ْﻠﻨَﺎ ﻟَﻜ ْﻢُ‬ ‫َ‬ ‫ْ‬
‫َﻭﻟَﻘﺪ َﻣﻜﻨﺎﻛ ْﻢ ﻓِﻲ ﺍﻷ ْﺭ ِ‬ ‫ُ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫ﻡ‪10 :7\39‬‬
‫‪@bfläÜflÈu‬‬
‫‪fl ëfl @Šþa@ïčÏ@áØäŞ Ø‬‬ ‫‪K ßfl @‡ÔÛ ëfl‬‬ ‫ﺕ‪1‬‬ ‫‪2‬‬

‫‪@ @æfl 뎋Ø‬‬ ‫‪ “flm@bŞß@ýîčÜÓ‬‬ ‫‪ @fl”îč È‬‬ ‫‪fl ßfl @bflèîčÏ@áØÛ‬‬ ‫ﺶ‪ ~ .1‬ﻗَﻠ ِٗﻴﻼ ﱠﻣﺎ ﺗ َۡﺸ ُﻜ ُﺮﻭﻥَ‪.‬‬ ‫َﻣ ٰﻌَﻴِ َ‬ ‫ُ‬
‫ِﻴﻼ َﻣﺎ ﺗَﺸﻜ ُﺮﻭﻥَ‬ ‫ْ‬ ‫ﺶ ﻗ َﻠ ً‬ ‫ﻓِﻴ َﻬﺎ َﻣﻌَﺎﻳِ َ‬
‫–‪@bfläÜÓ@ŞáqŽ @áØãfl ŠŞì‬‬ ‫‚‪fl @ŞáqŽ @áØäfl ÔÜ‬‬ ‫‪fl @‡ÔÛ ëfl‬‬ ‫ۡ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ٰ‬
‫ﺻ ﱠﻮ ۡﺭﻧَﻜﻢۡ ‪ ،‬ﺛ ﱠﻢ ﻗﻠﻨَﺎ‬ ‫ُ‬ ‫ُ‬ ‫ٰ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬
‫‪َ [---‬ﻭﻟﻘَﺪ َﺧﻠﻘﻨَﻜﻢۡ ‪ ،‬ﺛ ﱠﻢ َ‬ ‫َ‬ ‫]‬ ‫ﺻ ﱠﻮ ْﺭﻧَﺎ ُﻛ ْﻢ ﺛ ُ ﱠﻢ ﻗُﻠﻨَﺎْ‬ ‫َﻭﻟَﻘَﺪْ َﺧﻠَ ْﻘﻨَﺎ ُﻛ ْﻢ ﺛ ُ ﱠﻢ َ‬
‫‪3‬‬
‫ﻡ‪11 :7\39‬‬
‫‪@bKÛg@(a뎇v‬‬ ‫‪fl‬‬ ‫‪flÏ‬‬ ‫†‪ @flâ‬‬
‫‪fl dčÛ@(a뎇v‬‬ ‫‪Ž Ža@čòØ‬‬ ‫‪ ÷č Ü àfl ÜčÛ‬‬ ‫ﺴ َﺠﺪ ُٓﻭﺍْ‪ ،‬ﺇِ ﱠ ٓ‬
‫ﻻ‬ ‫ٱﺳ ُﺠﺪ ُﻭﺍْ ِﻷٓﺩ ََﻡ«‪ .‬ﻓَ َ‬ ‫ﻟ ِۡﻠ َﻤ ٰﻠَٓﺌِ َﻜ ِﺔ‪ۡ » :1‬‬ ‫ﺴ َﺠﺪ ُﻭﺍ ﺇِ ﱠﻻ‬ ‫ﺳ ُﺠﺪ ُﻭﺍ ِﻵَﺩ ََﻡ ﻓَ َ‬ ‫ﻟ ِْﻠ َﻤ َﻼﺋِ َﻜ ِﺔ ﺍ ْ‬
‫‪@ @åfl íč‡v‬‬ ‫‪č‬‬
‫‪Ş Ûa@flåßğ @åØífl @áÛ@fl÷îčÜig‬‬ ‫ﺴ ِﺠﺪِﻳﻦَ‪.‬‬‫ِﻴﺲﻡ‪ 1‬ﻟَﻢۡ ﻳَﻜُﻦ ِ ّﻣﻦَ ٱﻟ ٰ ﱠ‬ ‫ﺇِ ۡﺑﻠ َ‬ ‫ﱠﺎﺟﺪِﻳﻦَ‬ ‫ِﻴﺲ ﻟَ ْﻢ ﻳَ ُﻜ ْﻦ ﻣِ ﻦَ ﺍﻟﺴ ِ‬ ‫ﺇِ ْﺑﻠ َ‬
‫‪@flÞbÓ@ÙmŽ ‹flßc @ˆg@fl‡v‬‬ ‫‪Ž flm@bKÛc @ÙÈ‬‬ ‫‪fl äfl ßfl @bflß@flÞbÓ‬‬ ‫َ‬ ‫ۡ‬ ‫َ ﱠ ﺕ‪2‬‬
‫ﻗَﺎ َﻝﺕ‪َ » :1‬ﻣﺎ َﻣﻨَﻌَﻚَ ﺃﻻ ﺗ َۡﺴ ُﺠﺪ َ ﺇِﺫ ﺃ َﻣ ۡﺮﺗُﻚَ ؟«‬ ‫ﻗَﺎ َﻝ َﻣﺎ َﻣﻨَﻌَﻚَ ﺃ َ ﱠﻻ ﺗ َ ْﺴ ُﺠﺪ َ ﺇِﺫْ ﺃ َ َﻣ ْﺮﺗُﻚَ‬ ‫‪4‬‬
‫ﻡ‪12 :7\39‬‬
‫‚‪@åčß@Žénfl ÔÜ‬‬ ‫‚‪fl ëfl @ŠbŞã@åčß@ïčänfl ÔÜ‬‬ ‫‪fl @Žéäğß@fl‚@bflãc‬‬ ‫ﻡ‪1‬ﺕ‪3‬‬
‫ﻗَﺎﻝَ‪» :‬ﺃَﻧ َ۠ﺎ ﺧ َۡﻴ ‪ٞ‬ﺮ ِ ّﻣ ۡﻨﻪ ُ‪َ .‬ﺧﻠَ ۡﻘﺘَﻨِﻲ ﻣِ ﻦ ﻧﱠ ٖﺎﺭ‬ ‫َﺎﺭ‬
‫ﻣِﻦ ﻧ ٍ‬ ‫ﻗَﺎ َﻝ ﺃَﻧَﺎ َﺧﻴ ٌْﺮ ﻣِ ْﻨﻪ ُ َﺧﻠَ ْﻘﺘَﻨِﻲ ْ‬
‫ﻴﻦ ﻡ‪.«3‬‬ ‫َﻭ َﺧﻠَ ۡﻘﺘ َ ۥﻪ ُ ﻣِﻦ ﻁِ ٖ‬ ‫ﻣِﻦ ﻁِ ﻴ ٍﻦ‬ ‫َﻭ َﺧﻠَ ْﻘﺘَﻪ ُ ْ‬
‫ﻡ‪2‬‬
‫‪@ @µč ‬‬
‫‪@æc@ÙÛ@ŽæìØífl @bflàÏ‬‬ ‫‪ @bflèäčß@ÁčjçbÏ@flÞbÓ‬‬ ‫ﭑﻫ ِﺒﻂ ِﻣ ۡﻨ َﻬﺎ‪ ،‬ﻓَ َﻤﺎ َﻳ ُﻜﻮ ُﻥ ﻟَﻚَ ﺃَﻥ ﺗَﺘ َ َﻜﺒ َﱠﺮ‬ ‫ۡ‬ ‫ﻗَﺎﻝَ‪» :‬ﻓَ ۡ‬ ‫ﻂ ﻣِ ْﻨ َﻬﺎ ﻓَ َﻤﺎ َﻳ ُﻜﻮ ُﻥ ﻟَﻚَ ﺃ َ ْﻥ‬ ‫ﻗَﺎ َﻝ ﻓَﺎ ْﻫ ِﺒ ْ‬ ‫‪5‬‬
‫ﻡ‪13 :7\39‬‬
‫— ‪@ @åfl í‹Ìč‬‬ ‫‪Ş Ûa@flåßč @ÙãŞ g@xŽ‹‚bÏ@bflèîčÏ@fl‹jŞ Ø‬‬ ‫‪ nfl mfl‬‬ ‫ﺼﻐ ِِﺮﻳﻦَ ﺕ‪.«1‬‬ ‫ﭑﺧ ُﺮ ۡﺝ‪ ،‬ﺇِﻧﱠﻚَ ﻣِ َﻦ ٱﻟ ٰ ﱠ‬ ‫ﻓِﻴ َﻬﺎ‪ .‬ﻓَ ۡ‬ ‫ﺎﺧ ُﺮ ْﺝ ﺇِﻧﱠﻚَ ﻣِﻦَ‬ ‫ﺗَﺘ َ َﻜﺒ َﱠﺮ ﻓِﻴ َﻬﺎ ﻓَ ْ‬
‫ﺼﺎﻏ ِِﺮﻳﻦَ‬ ‫ﺍﻟ ﱠ‬
‫‪@ @æfl ìŽrÈ‬‬ ‫‪fl jŽí@âìflí@óÛg@ïčã‹čÄãc@flÞbÓ‬‬ ‫ِﻲ ﺇِﻟَ ٰﻰ ﻳَ ۡﻮ ِﻡ ﻳ ُۡﺒﻌَﺜُﻮﻥَ «‪.‬‬ ‫ﻗَﺎﻝَ‪» :‬ﺃَﻧﻈِ ۡﺮﻧ ٓ‬ ‫ُ‬
‫ﻈِﺮﻧِﻲ ﺇِﻟﻰ ﻳَ ْﻮ ِﻡ ﻳُ ْﺒﻌَﺜﻮ َﻥ‬ ‫َ‬ ‫ﻗَﺎ َﻝ ﺃﻧ ْ‬ ‫ْ‬ ‫َ‬ ‫ﻡ‪14 :7\39‬‬
‫‪@ @åfl í‹Ä‬‬ ‫‪ ä¾a@flåßč @ÙãŞ g@flÞbÓ‬‬ ‫َ‬ ‫ۡ‬
‫ﻗَﺎﻝَ‪» :‬ﺇِﻧﱠﻚَ ﻣِ ﻦَ ٱﻟ ُﻤﻨﻈ ِﺮﻳﻦَ «‪.‬‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫ﻗَﺎ َﻝ ﺇِﻧﱠﻚَ ﻣِ ﻦَ ﺍﻟ ُﻤﻨﻈ ِﺮﻳﻦَ‬ ‫ﻡ‪15 :7\39‬‬
‫‡‪@áŽèÛ @Şæ‬‬ ‫‪fl È‬‬ ‫‪Ž ÓdÛ @ïčänfl íflìËc@bflàjč Ï‬‬ ‫‪ @flÞbÓ‬‬ ‫ﻗَﺎﻝَ‪» :‬ﻓَﺒِ َﻤﺎ ٓ ﺃ َ ۡﻏ َﻮ ۡﻳﺘَﻨِﻲﺕ‪َ ،1‬ﻷ َ ۡﻗﻌُﺪ ﱠَﻥ ﻟ ُﻬﻢۡ‬
‫َ‬ ‫‪1‬‬
‫ﻗَﺎ َﻝ ﻓَﺒِ َﻤﺎ ﺃ َ ْﻏ َﻮ ْﻳﺘَﻨِﻲ َﻷ َ ْﻗﻌُﺪ ﱠَﻥ ﻟ ُﻬ ْﻢ‬
‫َ‬ ‫‪6‬‬
‫ﻡ‪16 :7\39‬‬
‫ﺻ ٰ َﺮ َ ۡ‬
‫ﻁﻚَ ٱﻟ ُﻤ ۡﺴﺘَﻘ َ‬
‫ِﻴﻢ‪.‬‬ ‫ِ‬ ‫]‪[...‬‬ ‫ﻁﻚَ ْﺍﻟ ُﻤ ْﺴﺘَﻘ َ‬
‫ِﻴﻢ‬ ‫ﺻ َﺮﺍ َ‬ ‫ِ‬
‫ﺕ‪2‬‬
‫‪@ @á‬‬ ‫‪fl îčÔnfl ¾a@Ù ‬‬ ‫‹ ‬ ‫–‪fl‬‬ ‫‪č‬‬
‫‪@áèÐč Üfl‚@åčßëfl @áèíč‡íc@µifl @åğß@áŽèäŞ îfl mč dÛ@ŞáqŽ‬‬ ‫ۡ‬ ‫َ‬
‫ﺛ ُ ﱠﻢ َﻷٓﺗِﻴَﻨﱠ ُﻬﻢ ِ ّﻣ ۢﻦ ﺑَ ۡﻴ ِﻦ ﺃ ۡﻳﺪِﻳ ِﻬﻢۡ َﻭﻣِ ۡﻦ ﺧَﻠ ِﻔ ِﻬﻢۡ‬
‫‪1‬‬
‫ﻣِﻦ‬ ‫َ‬
‫ﺛ ُ ﱠﻢ َﻵَﺗِﻴَﻨﱠ ُﻬ ْﻢ ﻣِ ْﻦ ﺑَﻴ ِْﻦ ﺃ ْﻳﺪِﻳ ِﻬ ْﻢ َﻭ ْ‬ ‫‪7‬‬
‫ﻡ‪17 :7\39‬‬
‫‪@Ž‡v‬‬ ‫’‪č mfl @bÛëfl @áèÜč öč bflà‬‬
‫‪fl @åflÇëfl @áèäč º‬‬ ‫‪fl c @åflÇëfl‬‬ ‫ﺷ َﻤﺎٓﺋِ ِﻠ ِﻬﻢۡ ﺕ‪َ .1‬ﻭ َﻻ ﺗ َِﺠﺪ ُ‬ ‫ﻋﻦ َ‬ ‫ﻋ ۡﻦ ﺃ َ ۡﻳ ٰ َﻤﻨِ ِﻬﻢۡ َﻭ َ‬‫َﻭ َ‬ ‫ﺷ َﻤﺎﺋِ ِﻠ ِﻬ ْﻢ‬ ‫ﻋ ْﻦ َ‬ ‫ﻋ ْﻦ ﺃ َ ْﻳ َﻤﺎﻧِ ِﻬ ْﻢ َﻭ َ‬ ‫ﺧ َْﻠ ِﻔ ِﻬ ْﻢ َﻭ َ‬
‫‪@ @åfl í‹Ø‬‬ ‫’ ‪č‬‬ ‫‹‪fl @áŽç‬‬ ‫‪fl rfl ×c‬‬ ‫ﺷﻜ ِِﺮﻳﻦَ «‪.‬‬ ‫ﺃ َ ۡﻛﺜ َ َﺮ ُﻫﻢۡ ٰ َ‬ ‫َﻭ َﻻ ﺗ َِﺠﺪ ُ ﺃ َ ْﻛﺜ َ َﺮ ُﻫ ْﻢ ﺷَﺎﻛ ِِﺮﻳﻦَ‬
‫‪@åflàÛK@aŠìŽy‡Şß@bßë‰flß@bflèäčß@xŽ‹‚a@flÞbÓ‬‬ ‫ﻮﺭﺍﺕ‪.1‬‬ ‫ﻭﻣﺎ‪ ،1‬ﱠﻣ ۡﺪ ُﺣ ٗ‬ ‫ٱﺧ ُﺮ ۡﺝ ﻣِ ۡﻨ َﻬﺎ‪َ ،‬ﻣ ۡﺬ ُء ٗ‬ ‫ﻗَﺎﻝَ‪ۡ » :‬‬ ‫ﻮﺭﺍ‬‫ﻗَﺎ َﻝ ﺍ ْﺧ ُﺮ ْﺝ ﻣِ ْﻨ َﻬﺎ َﻣﺬْﺅُﻭ ًﻣﺎ َﻣﺪْ ُﺣ ً‬ ‫‪8‬‬
‫ﻡ‪18 :7\39‬‬
‫‪@ @µ‬‬
‫‪fl È‬‬
‫»‪č‬‬ ‫‪ c @áØäčß@fláäŞ èflu‬‬ ‫‪fl @ŞædÜ ßdÛ @áŽèäčß@ÙÈ‬‬ ‫‪fl jč mfl‬‬ ‫]‪[...‬ﺕ‪ 2‬ﻟﱠ َﻤﻦ‪ 2‬ﺗ َ ِﺒ َﻌﻚَ ﻣِ ۡﻨ ُﻬﻢۡ ‪َ ،‬ﻷَﻣۡ َﻸ ﱠﻥ َﺟ َﻬﻨﱠ َﻢ‬
‫َ ‪3‬‬
‫ﻟﱠ َﻤ ْﻦ ﺗ َ ِﺒ َﻌﻚَ ﻣِ ْﻨ ُﻬ ْﻢ َﻷ َ ْﻣ َﻸ َ ﱠﻥ َﺟ َﻬﻨﱠ َﻢ ﻣِ ْﻨ ُﻜ ْﻢ‬
‫]‪[...‬ﺕ‪ 2‬ﻣِ ﻨ ُﻜﻢۡ ﺃ َ ۡﺟ َﻤﻌِﻴﻦَ‪.‬‬ ‫ﺃ َ ْﺟ َﻤﻌِﻴﻦَ‬
‫‪@bÜØ‬‬
‫‪ Ï‬‬ ‫§ ‪ @òäŞ‬‬
‫‪ a@Ùu‬‬ ‫†‪Ž ëflŒëfl @floãc@å؎a@Žâ‬‬ ‫‪fl b€flíëfl‬‬ ‫ٱﺳ ُﻜ ۡﻦ ﺃَﻧﺖَ َﻭﺯَ ۡﻭﺟُﻚَ ۡٱﻟ َﺠﻨﱠﺔَ‪ ،‬ﻓَ ُﻜ َﻼ‬ ‫َﻭ ٰﻳَٓـ‪ ‬ﺎﺩَ ُﻡ! ۡ‬ ‫َﻭ َﻳﺎ ﺁَﺩَ ُﻡ ﺍ ْﺳ ُﻜ ْﻦ ﺃ َ ْﻧﺖَ َﻭﺯَ ْﻭﺟُﻚَ ْﺍﻟ َﺠﻨﱠﺔَ‬ ‫‪9‬‬
‫ﻡ‪19 :7\39‬‬
‫‹‪@ñ‬‬
‫‪flv‬‬ ‫“‪fl‬‬ ‫‪Ş Ûa@čê‰‬‬‫‹‪č çfl @bfli‬‬
‫‪fl Ôflm@bÛëfl @bflànŽ ÷č’@Žsîfly@åčß‬‬ ‫ﱠ‬ ‫ٰ‬ ‫ۡ‬
‫ﺚ ﺷِﺌﺘ َﻤﺎ ‪َ .‬ﻭﻻ ﺗ َﻘ َﺮﺑَﺎ َﻫ ِﺬ ِﻩ ٱﻟﺸ َﺠ َﺮﺓ َ ‪،‬‬
‫ﻡ‪1‬‬
‫َ‬ ‫ۡ ‪1‬‬
‫ُ‬ ‫ﻣِ ۡﻦ َﺣ ۡﻴ ُ‬ ‫ْﺚ ِﺷﺌْﺘ ُ َﻤﺎ َﻭ َﻻ ﺗ َ ْﻘ َﺮﺑَﺎ َﻫ ِﺬ ِﻩ‬ ‫ﻣِﻦ َﺣﻴ ُ‬ ‫ﻓَ ُﻜ َﻼ ْ‬
‫ﱠ‬ ‫ٰ‬ ‫ﱠ‬
‫‪@ @µ‬‬‫‪fl àč Üč Ä‬‬
‫‪K Ûa@flåßč @bflãìØnfl Ï‬‬ ‫‬ ‫ﻓَﺘ َ ُﻜﻮﻧَﺎ ﻣِﻦَ ٱﻟﻈﻠِﻤِ ﻴﻦَ «‪.‬‬ ‫ﺸ َﺠ َﺮﺓ َ ﻓﺘَﻜﻮﻧَﺎ ﻣِ ﻦَ ﺍﻟﻈﺎﻟِﻤِ ﻴﻦَ‬ ‫ُ‬ ‫َ‬ ‫ﺍﻟ ﱠ‬
‫َ‬ ‫َ‬ ‫ٰ‬ ‫ﺱﺕ‪ 1‬ﻟَ ُﻬ َﻤﺎ ٱﻟ ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫‡‪@bflß@bflàèŽÛ@flð‬‬‫‪č jŽîÛč@Žåİ‬‬ ‫‪ Ûa@bflàèŽÛ @fl‘ìflŽflìÏ‬‬ ‫‬ ‫ِﻱ ﻟ ُﻬ َﻤﺎ َﻣﺎ‬ ‫ﺸ ۡﻴﻄ ُﻦ ِﻟﻴ ُۡﺒﺪ َ‬ ‫ﻓَ َﻮ ۡﺳ َﻮ َ‬ ‫ِﻱ ﻟ ُﻬ َﻤﺎ‬ ‫ﺸ ْﻴﻄﺎ ُﻥ ِﻟﻴُ ْﺒﺪ َ‬ ‫ﺱ ﻟ ُﻬ َﻤﺎ ﺍﻟ ﱠ‬ ‫ﻓَ َﻮﺳ َْﻮ َ‬ ‫ﻡ‪20 :7\39‬‬
‫‪10‬‬

‫ﺳ ۡﻮ ٰ َءﺗِ ِﻬ َﻤﺎ ‪َ .‬ﻭﻗَﺎﻝَ‪َ » :‬ﻣﺎ‬ ‫ﻋ ۡﻨ ُﻬ َﻤﺎ ﻣِ ﻦ َ‬ ‫ﻱ َ‬ ‫ُﻭ ِۥﺭ َ‬ ‫ﺳ ْﻮﺁَﺗِ ِﻬ َﻤﺎ َﻭﻗَﺎ َﻝ‬ ‫ﻋ ْﻨ ُﻬ َﻤﺎ ﻣِ ْﻦ َ‬ ‫ﻱ َ‬ ‫ﻭﺭ َ‬ ‫َﻣﺎ ُﻭ ِ‬
‫‪2‬ﺕ‪2‬‬ ‫‪1‬‬
‫‪@bflàØ‬‬
‫‪ îflèãfl @bflß@flÞbÓëfl @bflàèmč ìflŽ@åčß@bflàèŽäflÇ@flðŠ‬‬‫‪ ëŽ‬‬
‫‹‪@bflãìØmfl @æc@bKÛg@čñ‬‬‫‪flv‬‬ ‫“‪fl‬‬ ‫‪Ş Ûa@čê‰‬‬‫‪č çfl @åflÇ@bflàØ‬‬ ‫‪ iş Š‬‬
‫‪fl‬‬ ‫ﺕ‪3‬‬
‫ﻻ ]‪[...‬‬ ‫ﺸ َﺠ َﺮﺓِ ﺇِ ﱠ ٓ‬ ‫ﻋ ۡﻦ َﻫ ِﺬ ِﻩ ٱﻟ ﱠ‬
‫‪3‬‬ ‫ٰ‬ ‫ﻧَ َﻬ ٰﯨ ُﻜ َﻤﺎ َﺭﺑﱡ ُﻜ َﻤﺎ َ‬ ‫ﺸ َﺠ َﺮﺓِ‬ ‫ﻋ ْﻦ َﻫ ِﺬ ِﻩ ﺍﻟ ﱠ‬ ‫َﻣﺎ ﻧَ َﻬﺎ ُﻛ َﻤﺎ َﺭﺑﱡ ُﻜ َﻤﺎ َ‬
‫© ‪@ @åfl íč‡Üč‬‬‫‪ a@flåßč @bflãìØmfl @ëc@µØ‬‬ ‫‪ Ü ßfl‬‬ ‫ﺃَﻥ ﺗ َ ُﻜﻮﻧَﺎ َﻣﻠَﻜ َۡﻴ ِﻦ‪ 4‬ﺃ َ ۡﻭ ﺗ َ ُﻜﻮﻧَﺎ ﻣِﻦَ ۡٱﻟ ٰ َﺨ ِﻠﺪِﻳﻦَ «‪.‬‬ ‫ﺇِ ﱠﻻ ﺃ َ ْﻥ ﺗ َ ُﻜﻮﻧَﺎ َﻣﻠَ َﻜﻴ ِْﻦ ﺃ َ ْﻭ ﺗ َ ُﻜﻮﻧَﺎ ﻣِﻦَ‬
‫ْﺍﻟﺨَﺎ ِﻟﺪِﻳﻦَ‬
‫‪@ @µ‬‬
‫‪fl z‬‬
‫—‪č‬‬‫‪č äŞ Ûa@flåàč Û @bflàØ‬‬
‫Ž ‪ Û @ïğãg@bflàèŽàfl‬‬
‫‪fl bÓëfl‬‬ ‫ﺳ َﻤ ُﻬ َﻤﺎٓ‪ِ » :‬ﺇﻧِّﻲ ﻟَ ُﻜ َﻤﺎ ﻟَﻤِﻦَ ٱﻟ ٰﻨﱠ ِ‬
‫ﺼﺤِ ﻴﻦَ «‪.‬‬ ‫َﻭﻗَﺎ َ‬ ‫ﺎﺻﺤِ ﻴﻦَ‬ ‫ﺳ َﻤ ُﻬ َﻤﺎ ِﺇﻧِّﻲ ﻟَ ُﻜ َﻤﺎ ﻟَﻤِﻦَ ﺍﻟﻨﱠ ِ‬ ‫َﻭﻗَﺎ َ‬ ‫ﻡ‪21 :7\39‬‬
‫‪11‬‬

‫ﻈ ِﻠ ُﻤﻮﻥَ ﺑﻤﻌﻨﻰ ﺑِﺂَﻳَﺎﺗِﻨَﺎ ﻳﻜﻔﺮﻭﻥ ﺃﻭ ﻳﻈﻠﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﻜﻔﺮ ﻓﻴﻬﺎ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ‬ ‫ﻡ‪ (1‬ﺍﻧﻈﺮ ﻗﻮﻝ ﺍﻟﺤﺼﻴﻦ ﺑﻦ ﺣﻤﺎﻡ ﺍﻟﻔﺰﺍﺭﻱ ﻓﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 8 :101\30‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻓﻬﻤﺖ ﻋﺒﺎﺭﺓ ﺑِﺂَﻳَﺎﺗِﻨَﺎ َﻳ ْ‬ ‫‪1‬‬

‫ﺍﺯﻳﻨُﻪُ( ﺇﻟﻰ ﺍﻟﺠﻤﻊ )ﻓَﺄُﻭﻟَﺌِﻚَ ﺍﻟﱠﺬِﻳﻦَ َﺧﺴ ُِﺮﻭﺍ ﺃ َ ْﻧﻔُ َ‬

‫ﺴ ُﻬ ْﻢ(‬ ‫)ﻭ َﻣ ْﻦ َﺧﻔﱠﺖْ َﻣ َﻮ ِ‬ ‫ﻣﻦ ﺍﻟﻤﻔﺮﺩ َ‬
‫ِﺶ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺟﺎء َﻣ ًﻜﻦ ﻣﺘﻌﺪﻳًﺎ ﺑﺤﺮﻑ ﺍﻟﻼﻡ ﻭﺑﺪﻭﻥ ﺣﺮﻑ ﺍﻟﻼﻡ‪ .‬ﻭﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﻀﻤﻦ ﻣ ﱠﻜﻦ ﻣﻦ ﺩﻭﻥ ﺣﺮﻑ ﺍﻟﻼﻡ ﻣﻌﻨﻰ ﺍﻋﻄﻰ‪ ،‬ﻭﺗﻀﻤﻦ ﻣ ﱠﻜﻦ ﻣﻊ ﺣﺮﻑ ﺍﻟﻼﻡ ﻣﻌﻨﻰ ﻫﻴﱠﺄَ‪.‬‬ ‫‪َ (1‬ﻣﻌَﺎﺋ َ‬ ‫‪2‬‬

‫‪ (1‬ﻟ ِْﻠ َﻤ َﻼ ِﺋ َﻜﺔُ ♦ ﻡ‪ (1‬ﺑﺨﺼﻮﺹ ﺭﻓﺾ ﺍﺑﻠﻴﺲ ﺍﻟﺴﺠﻮﺩ ﻟﻠﺒﺸﺮ ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.74 :38\38‬‬ ‫‪3‬‬

‫ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 76 :38\38‬ﻡ‪ (2‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 11 :35\43‬ﻡ‪ (3‬ﺍﻧﻈﺮ ﻗﻮﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ ﻓﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 76 :38\38‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‬ ‫‪4‬‬

‫ِﻴﺲ َﻣﺎ َﻣﻨَ َﻌﻚَ ﺃَﻥْ‬‫ﺻ ﱠﻮﺭْ ﻧَﺎ ُﻛ ْﻢ ﺛ ُ ﱠﻢ ﻗُ ْﻠﻨَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻗَﺎ َﻝ«‪ .‬ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﻛﺎﻥ ﻳﺠﺐ ﺍﻥ ﻳﻘﻮﻝ »ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﺴﺠﺪ«‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ ﺍﻵﻳﺔ ‪» :75 :38\38‬ﻗَﺎ َﻝ َﻳﺎ ِﺇ ْﺑﻠ ُ‬ ‫ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » َﺧﻠَ ْﻘﻨَﺎ ُﻛ ْﻢ ﺛ ُ ﱠﻢ َ‬
‫ﺗ َ ْﺴ ُﺠﺪَ«‪ .‬ﻭﻗﺪ ﺇﺣﺘﺎﺭ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﺍﻳﺠﺎﺩ ﻣﺨﺮﺝ ﻟﻬﺬﺍ ﺍﻟﺨﻄﺄ )ﺗﻔﺴﻴﺮ ﺍﻟﻄﺒﺮﻱ ‪ (http://goo.gl/keKJJf‬ﺕ‪ (3‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ 76 :38\38‬ﻭ‪ 12 :7\39‬ﺃﻥ ﺍﻟﺠﻦ ﺧﻠﻖ »ﻣﻦ ﻧﺎﺭ« ﺑﻴﻨﻤﺎ‬
‫ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 15 :55\97‬ﻣﻦ ﻣﺎﺭﺝ ﻣﻦ ﻧﺎﺭ«‪.‬‬
‫ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.29 :9\113‬‬ ‫‪5‬‬

‫ﺴ ﱠﻦ ♦ ﺕ‪ (1‬ﺃﻏﻮﻯ‪ :‬ﺃﺿﻞ ﺧﻄﺄ‪ :‬ﺟﺎء ﻓﻲ ﺍﻵﻳﺔ ‪» 16 :7\39‬ﻗَﺎ َﻝ ﻓَﺒِ َﻤﺎ ﺃ َ ْﻏ َﻮ ْﻳﺘَﻨِﻲ َﻷ َ ْﻗﻌُﺪَ ﱠﻥ ﻟَ ُﻬ ْﻢ« ﻭﻓﻲ ﺍﻵﻳﺔ ‪» 39 :15\54‬ﻗَﺎ َﻝ َﺭﺏّ ِ ﺑِ َﻤﺎ ﺃ َ ْﻏ َﻮ ْﻳﺘَﻨِﻲ َﻷُﺯَ ﻳِّﻨَ ﱠﻦ ﻟَ ُﻬ ْﻢ«‪ .‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺑِ َﻤﺎ‬ ‫‪َ (1‬ﻷَﺟْ ﻠُ َ‬ ‫‪6‬‬

‫ﻁﻚَ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺃﻭﻝ‪ ،‬ﺹ ‪ .(307‬ﻭﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﻀﻤﻦ ﻗﻌﺪ ﻣﻌﻨﻰ ﻟﺰﻡ‪ ،‬ﺃﻭ ﺭﺻﺪ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺗﻔﺴﻴﺮ‬ ‫ﺻ َﺮﺍ َ‬ ‫ﺃ َ ْﻏ َﻮ ْﻳﺘَﻨِﻲ )ﺑﺎء ﺍﻟﺴﺒﺒﻴﺔ( ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻷ َ ْﻗﻌُﺪَﻥﱠ ﻟَ ُﻬ ْﻢ ]ﻋﻠﻰ[ ِ‬
‫ﺍﻟﺠﻼﻟﻴﻦ‪َ :‬ﻷ َ ْﻗﻌُﺪَﻥﱠ ﻟَ ُﻬ ْﻢ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﻮﺻﻞ ﺇﻟﻴﻚ )‪.(http://goo.gl/tq28gB‬‬
‫‪َ (1‬ﻷَﺗِﻴَﻨﱠ ُﻬ ْﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻭﻋﻠﻰ ﺃ َ ْﻳ َﻤﺎﻧِ ِﻬ ْﻢ ﻭﻋﻠﻰ َ‬
‫ﺷ َﻤﺎﺋِ ِﻠ ِﻬ ْﻢ‪.‬‬ ‫‪7‬‬

‫ُﻮﺭﺍ ]ﻭﺃﻗﺴﻢ ﺃﻥ[ َﻣ ْﻦ ﺗَﺒِﻌَﻚَ ﻣِ ْﻨ ُﻬ ْﻢ َﻷ َ ْﻣ َﻸَﻥﱠ َﺟ َﻬﻨﱠ َﻢ ]ﻣﻨﻚ[ ﻭﻣِ ْﻨ ُﻬ ْﻢ‬ ‫ﺍﺧ ُﺮﺝْ ﻣِ ْﻨ َﻬﺎ َﻣ ْﺬﺅُﻭ ًﻣﺎ َﻣ ْﺪﺣ ً‬ ‫ُﻮﺭﺍ‪ :‬ﻣﻄﺮﻭﺩًﺍ ﻭﻣﺒﻌﺪًﺍ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻗَﺎ َﻝ ْ‬ ‫‪َ (1‬ﻣﺬﻭ ًﻣﺎ ‪ِ (2‬ﻟ َﻤ ْﻦ ‪َ (3‬ﻷ َ ْﻣ َﻼﻥﱠ ♦ ﺕ‪َ (1‬ﻣ ْﺪﺣ ً‬ ‫‪8‬‬

‫ﺃَﺟْ َﻤﻌِﻴﻦَ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/tGWwqB‬‬

‫ﻮﻡ ﺗﺄ ُﻛ ُﻞ ﻣِﻨﻬﺎ ﺗ َﻤﻮﺕُ َﻣﻮﺗًﺎ« )ﺗﻜﻮﻳﻦ ‪:2‬‬ ‫َﻴﺮ ﻭﺍﻟﺸ ّﱠﺮ ﻓﻼ ﺗ َﺄﻛُﻞْ ﻣِ ﻨﻬﺎ‪ ،‬ﻓﺈﻧﱠﻚَ ﻳَ َ‬ ‫ﻌﺮﻓَ ِﺔ ﺍﻟﺨ ِ‬ ‫ﺠﺎﺭ ﺍﻟ َﺠﻨﱠ ِﺔ ﺗﺄ ُﻛﻞ‪ ،‬ﻭﺃ َ ﱠﻣﺎ َ‬
‫ﺷ َﺠ َﺮﺓ ُ َﻣ ِ‬ ‫ﻗﺎﺋﻼ‪ :‬ﻣِﻦ َﺟﻤﻴﻊِ ﺃ ْﺷ ِ‬ ‫ﺍﻹﻧﺴﺎﻥَ ً‬ ‫ﺍﻹﻟﻪُ ِ‬
‫ﺍﻟﺮﺏﱡ ِ‬ ‫‪ِ (1‬ﺷ ْﻴﺘ ُ َﻤﺎ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﺃَ َﻣ َﺮ ﱠ‬ ‫‪9‬‬

‫‪.(17-16‬‬
‫ﺳ ْﻮﺁَﺕ‪ :‬ﻋﻮﺭﺍﺕ ﺕ‪ (3‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻣﺎ ﻧَ َﻬﺎ ُﻛ َﻤﺎ َﺭﺑﱡ ُﻜ َﻤﺎ َﻋ ْﻦ‬ ‫ﺱ‪ :‬ﺯﻳﻦ ﻭﺃﻭﺣﻰ ﺕ‪َ (2‬‬ ‫ﺳ َﻮﺍﺗِ ِﻬ َﻤﺎ ‪َ (3‬ﻫﺬِﻱ ‪َ (4‬ﻣ ِﻠ َﻜﻴ ِْﻦ ♦ ﺕ‪َ (1‬ﻭﺳ َْﻮ َ‬ ‫ﺳ ﱠﻮﺍﺗِ ِﻬ َﻤﺎ‪َ ،‬‬
‫ﺳ ﱠﻮﺗِ ِﻬ َﻤﺎ‪َ ،‬‬‫ﺳ ْﻮﺃَﺗِ ِﻬ َﻤﺎ‪َ ،‬‬
‫ﻱ ‪َ (2‬‬ ‫ﻱ‪ُ ،‬ﻭ ِﺭ َ‬ ‫ﻭﺭ َ‬‫‪ (1‬ﺃ ُ ِ‬ ‫‪10‬‬

‫ﺸ َﺠ َﺮﺓِ ِﺇ ﱠﻻ ]ﻛﺮﺍﻫﺔ[ ﺃ َ ْﻥ ﺗ َ ُﻜﻮﻧَﺎ َﻣﻠَ َﻜﻴ ِْﻦ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺃﻭﻝ‪ ،‬ﺹ ‪.(308‬‬ ‫َﻫ ِﺬ ِﻩ ﺍﻟ ﱠ‬
‫ﺳ َﻤ ُﻬ َﻤﺎ ﺑﺎ{ِ‪.‬‬ ‫‪َ (1‬ﻭﻗَﺎ َ‬ ‫‪11‬‬

‫‪118‬‬
 ‫ﻭﺭﻡ‪ .1‬ﻓَﻠَ ﱠﻤﺎ ﺫَﺍﻗَﺎ ]‪[...‬‬ ‫ﻓَﺪ ﱠَﻟ ٰﯨ ُﻬ َﻤﺎ ِﺑﻐُ ُﺮ ٖ‬ ‫ﺸ َﺠ َﺮﺓ َ‬ ‫ﻭﺭ ﻓَﻠَ ﱠﻤﺎ ﺫَﺍﻗَﺎ ﺍﻟ ﱠ‬ ‫ﻓَﺪ ﱠَﻻ ُﻫ َﻤﺎ ِﺑﻐُ ُﺮ ٍ‬ ‫ﻡ‪22 :7\39‬‬
‫‹‪@ñ‬‬
‫‪flv‬‬ ‫“‪fl‬‬ ‫‪Ş Ûa@bÓaflˆ@bŞàÜ Ï‬‬ ‫‡‪ @ŠëŽ‹ÌŽ ič @bflàèŽîKÛ‬‬‫‪fl Ï‬‬‫‬ ‫ﺕ‪1‬‬ ‫‪1‬‬

‫ﻁﻔِﻘَﺎ‬ ‫ﺳ ۡﻮ ٰ َءﺗ ُ ُﻬ َﻤﺎ‪َ .1‬ﻭ َ‬ ‫ﺸ َﺠ َﺮﺓ َ‪َ ،‬ﺑﺪ ۡ ُ َ َ‬

‫ﺎ‬ ‫ﻤ‬ ‫ﻬ‬ ‫َ‬ ‫ﻟ‬ ‫َﺕ‬ ‫ٱﻟ ﱠ‬ ‫َﺎﻥ‬
‫َ ِ ِ‬ ‫ﻔ‬ ‫ﺼ‬ ‫ﺨ‬‫ْ‬ ‫ﻳ‬ ‫ﺎ‬ ‫َ‬ ‫ﻘ‬‫ﻔ‬‫ِ‬ ‫ﻁ‬‫َ‬ ‫ﻭ‬ ‫ﺳ ْﻮﺁ َ ُ َ َ‬‫ﺎ‬ ‫ﻤ‬ ‫ﻬ‬ ‫ُ‬ ‫ﺗ‬ ‫َﺕ ﻟَ ُﻬ َﻤﺎ َ‬ ‫َﺑﺪ ْ‬
‫‪2‬‬
‫—‪@æbÐ‬‬ ‫‪č ƒflí@bÔÐč  ‬‬ ‫‪ ëfl @bflàèŽmŽ ìflŽ@bflàèŽÛ @pfl‡ifl‬‬
‫‪@áÛc @bflàèŽiş Š‬‬
‫§ ‪fl @bflàèŽífl†bflãëfl @čòäŞ‬‬
‫‪ a@ÖŠ‬‬
‫‪fl ëfl @åčß@bflàèîÜÇ‬‬
‫‪fl‬‬ ‫ﻕ ۡٱﻟ َﺠﻨﱠﺔِ‪.‬‬ ‫ﺭ‬ ‫ﻭ‬
‫َ ِ َ ﻣِ َ َ ِ‬‫ﻦ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ﻬ‬ ‫ﻴ‬ ‫ۡ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫‪3‬ﺕ‪2‬‬
‫َﻳ ۡﺨ ِ ِ‬
‫َﺎﻥ‬ ‫ﻔ‬ ‫ﺼ‬ ‫ﻕ ْﺍﻟ َﺠﻨﱠ ِﺔ َﻭﻧَﺎﺩ َﺍ ُﻫ َﻤﺎ‬ ‫َ َ ِ‬ ‫ﺭ‬ ‫ﻭ‬ ‫ْ‬
‫ﻣِﻦ‬ ‫ﺎ‬‫ﻤ‬ ‫ﻋﻠَ ْﻴ ِ َ‬
‫ﻬ‬ ‫َ‬
‫‪@Şæg@bflàØ‬‬‫‹‪ ÛK@ÝÓc ëfl @čñ‬‬‫‪flv‬‬
‫“‪fl‬‬‫‪Ş Ûa@bflàØ‬‬ ‫‪ Üčm@åflÇ@bflàØ‬‬ ‫‪ èflãc‬‬ ‫ُ‬ ‫ۡ‬
‫ﻋﻦ ﺗِﻠﻜ َﻤﺎ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫َﻭﻧَﺎﺩ َٰﯨ ُﻬ َﻤﺎ َﺭﺑﱡ ُﻬ َﻤﺎ‪» :‬ﺃﻟﻢۡ ﺃﻧ َﻬﻜ َﻤﺎ َ‬ ‫ٓ‬ ‫ﱠ‬
‫ﻋﻦ ﺗِﻠﻜ َﻤﺎ ﺍﻟﺸ َﺠ َﺮﺓِ‬ ‫ُ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬
‫َﺭﺑﱡ ُﻬ َﻤﺎ ﺃﻟ ْﻢ ﺃﻧ َﻬﻜ َﻤﺎ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫‡‪@ @µčjßş @Čë‬‬
‫‪Ž Ç‬‬ ‫‪fl @bflàØ‬‬
‫‪ Û @flåİ‬‬
‫‪ Ûa‬‬ ‫ُ‬ ‫َ‬
‫ﺸ ۡﻴﻄﻦَ ﻟﻜ َﻤﺎ‬ ‫َ‬ ‫ٰ‬ ‫ﺸ َﺠ َﺮﺓِ‪َ ،‬ﻭﺃَﻗُﻞ‪ 4‬ﻟﱠ ُﻜ َﻤﺎ ٓ ~ ﺇِ ﱠﻥ ٱﻟ ﱠ‬ ‫ٱﻟ ﱠ‬ ‫ﻋﺪ ﱞُﻭ‬ ‫ﻄﺎﻥَ ﻟَ ُﻜ َﻤﺎ َ‬ ‫ﺸ ْﻴ َ‬ ‫َﻭﺃَﻗُ ْﻞ ﻟَ ُﻜ َﻤﺎ ﺇِ ﱠﻥ ﺍﻟ ﱠ‬
‫‪ٞ‬‬
‫ﻋﺪ ‪ُّ ٞ‬ﻭ ﱡﻣﺒِﻴﻦ؟«‬ ‫َ‬ ‫ُﻣﺒِﻴ ٌﻦ‬
‫‪@bfläÛ @‹čÐÌflm@áKÛ@ægëfl @bflä‬‬
‫‪fl Ð ãc@bfläàÜÃ‬‬‫‪ @bfläiŞ Š‬‬ ‫‪fl @bÛbÓ‬‬ ‫ﺴﻨَﺎ‪َ .‬ﻭﺇِﻥ ﻟﱠﻢۡ ﺗ َۡﻐﻔ ِۡﺮ‪ 1‬ﻟَﻨَﺎ‬ ‫ﻅﻠَ ۡﻤﻨَﺎ ٓ ﺃَﻧﻔُ َ‬ ‫ﻗَ َﺎﻻ‪َ » :‬ﺭﺑﱠﻨَﺎ! َ‬ ‫ﺴﻨَﺎ َﻭﺇِ ْﻥ ﻟَ ْﻢ ﺗ َ ْﻐﻔ ِْﺮ‬ ‫ﻅﻠَ ْﻤﻨَﺎ ﺃ َ ْﻧﻔُ َ‬ ‫ﻗَ َﺎﻻ َﺭﺑﱠﻨَﺎ َ‬ ‫‪2‬‬
‫ﻡ‪23 :7\39‬‬
‫‹‪@ @åfl í‬‬‫©‪č‬‬ ‫‪ a@flåßč @Şåãfl ìØäfl Û @bfläàfly‹flmëfl‬‬ ‫َﻭﺗ َۡﺮ َﺣﻤۡ ﻨَﺎ‪ ،‬ﻟَﻨَ ُﻜﻮﻧ ﱠَﻦ ﻣِ ﻦَ ۡٱﻟ ٰ َﺨﺴ ِِﺮﻳﻦَ «‪.‬‬ ‫ﻟَﻨَﺎ َﻭﺗ َْﺮ َﺣ ْﻤﻨَﺎ ﻟَﻨَﻜُﻮﻧ ﱠَﻦ ﻣِﻦَ ْﺍﻟﺨَﺎﺳ ِِﺮﻳﻦَ‬
‫‡‪@Čë‬‬‫‪Ž Ç‬‬‫›‪fl @_uÈfljÛč@áØ‬‬ ‫‪Ž Èfli@(aìİjč ça@flÞbÓ‬‬ ‫ﻋﺪ ‪ُّ ٞ‬ﻭ‪َ .‬ﻭﻟَ ُﻜﻢۡ‬ ‫ﺾ َ‬ ‫ﻀ ُﻜﻢۡ ِﻟﺒَﻌۡ ٍ‬ ‫ﻄﻮﺍْ‪ ،‬ﺑَﻌۡ ُ‬ ‫ٱﻫﺒِ ُ‬‫ﻗَﺎﻝَ‪ۡ » :‬‬ ‫ﻋﺪ ﱞُﻭ‬ ‫ﺾ َ‬ ‫ﻀ ُﻜ ْﻢ ِﻟﺒَ ْﻌ ٍ‬ ‫ﻗَﺎ َﻝ ﺍ ْﻫﺒِﻄُﻮﺍ ﺑَ ْﻌ ُ‬ ‫‪3‬‬
‫ﻡ‪24 :7\39‬‬
‫‪@ @µčy@óÛg@ćÉnfl ßfl ëfl @Č‹Ô‬‬
‫‪ nfl Žß@Šþa@ïčÏ@áØÛ ëfl‬‬ ‫ﻴﻦ «‪.‬‬‫ﺕ‪1‬‬
‫ﺣِ‬ ‫ﻰ‬
‫ٰ‬ ‫َ‬ ‫ﻟ‬‫ِ‬ ‫ﺇ‬ ‫ﻊ‬
‫ٌ‬ ‫َ‬ ‫ٰ‬
‫ﺘ‬ ‫ﻣ‬
‫َ‬ ‫ﻭ‬‫َ‬ ‫ﺮ‬‫ّ‬ ‫‪ٞ‬‬ ‫َ‬ ‫ﻘ‬‫َ‬ ‫ﺘ‬ ‫ﺴ‬ ‫ۡ‬ ‫ﻣ‬‫ُ‬ ‫ﺽ‬‫ِ‬ ‫ﻓِﻲ ۡٱﻷ َ ۡﺭ‬ ‫ﺴﺘَﻘَ ﱞﺮ َﻭ َﻣﺘ َﺎﻉٌ ﺇِﻟَﻰ‬ ‫ﺽ ُﻣ ْ‬ ‫َﻭﻟَ ُﻜ ْﻢ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬
‫ٖ‬
‫ﻴﻦ‬
‫ﺣِ ٍ‬
‫‪@bflèäčßëfl @flæìŽmìŽàmfl @bflèîčÏëfl @flæìflîzflm@bflèîčÏ@flÞbÓ‬‬ ‫ﻗَﺎﻝَ‪» :‬ﻓِﻴ َﻬﺎ ﺗ َۡﺤﻴَ ۡﻮﻥَ ‪َ ،‬ﻭﻓِﻴ َﻬﺎ ﺗ َ ُﻤﻮﺗُﻮﻥَ ‪َ ،‬ﻭﻣِ ۡﻨ َﻬﺎ‬ ‫ﻗَﺎ َﻝ ﻓِﻴ َﻬﺎ ﺗ َ ْﺤﻴَ ْﻮﻥَ َﻭﻓِﻴ َﻬﺎ ﺗ َ ُﻤﻮﺗُﻮ َﻥ‬ ‫‪4‬‬
‫ﻡ‪25 :7\39‬‬
‫‹‪@ @æfl ìŽu‬‬ ‫‪fl ƒŽm‬‬ ‫ﺗ ُ ۡﺨ َﺮﺟُﻮﻥَ ‪.«1‬‬ ‫َﻭﻣِ ْﻨ َﻬﺎ ﺗ ُ ْﺨ َﺮﺟُﻮﻥَ‬
‫‪@bŽbfljÛč@áØîÜÇ‬‬ ‫†‪fl @bfläÛflãc@‡Ó@flâ‬‬ ‫‪fl a@ïčäjfl ífl‬‬ ‫ِﻲ َءﺍﺩ ََﻡ! ﻗَ ۡﺪ ﺃَﻧﺰَ ۡﻟﻨَﺎ َ‬
‫ﻋﻠَ ۡﻴ ُﻜﻢۡ ِﻟﺒَﺎﺳٗ ﺎ‬ ‫]‪ٰ [---‬ﻳَ َﺒﻨ ٓ‬ ‫ﺳﺎ‬ ‫َ ْ َ ً‬‫ﺎ‬ ‫ﺒ‬‫ﻟ‬‫ِ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ْ‬
‫ﻟ‬ ‫ﺰَ‬ ‫ﻳَﺎ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ﻗَﺪْ ﺃ َ ْﻧ‬ ‫ﻡ‪26 :7\39‬‬
‫‪5‬‬

‫ﺳ ْﻮﺁ َ ِﺗ ُﻜ ْﻢ َ ِ‬
‫ُ ‪1‬‬
‫‪@ôflìÔŞnÛa@Ž‘bfljÛčëfl @b“íŠëfl @áØmč ìflŽ@ðŠìfl íŽ‬‬ ‫‪3‬‬
‫ﺎﺱ‬‫ََِ ُ‬‫ﺒ‬‫ﻟ‬ ‫ﻭ‬ ‫‪.‬‬‫‪2‬ﺕ‪1‬‬
‫ﺎ‬ ‫ٗ‬
‫ﻳﺸ‬ ‫ﺭ‬
‫ﺳ ۡﻮ َ ِ ﻢۡ َ ِ‬
‫ﻭ‬ ‫ﻜ‬ ‫ﺗ‬‫ء‬‫ٰ‬ ‫ﻳ ٰ َُﻮ ِﺭﻱ َ‬ ‫ﺎﺱ‬
‫َ َِ ُ‬ ‫ﺒ‬ ‫ﻟ‬ ‫ﻭ‬ ‫ﺎ‬ ‫ً‬
‫ﺸ‬ ‫ﻳ‬ ‫ﺭ‬ ‫ﻭ‬ ‫ﺍﺭﻱ َ‬ ‫ﻳ َُﻮ ِ‬
‫‪@áŽèÜK È‬‬ ‫ˆ‪fl Û @čéÜK Ûa@čoífl a@åčß@ÙÛč‬‬ ‫ˆ‪fl @fl‚@ÙÛč‬‬ ‫‪fl‬‬ ‫ﺖ ٱ¡ِ‪~ .‬‬ ‫ﱠ‬ ‫ۡ‬ ‫َ‬ ‫ٰ‬ ‫ۡ‬ ‫َٰ ‪4‬‬
‫ٱﻟﺘ ﱠ ۡﻘ َﻮ ٰﻯ ﺫﻟِﻚَ ﺧَﻴ ‪ٞ‬ﺮ‪ .‬ﺫﻟِﻚَ ﻣِ ﻦ َءﺍﻳَ ِ‬
‫ٰ‬ ‫ﺕ }ِﱠ‬ ‫َ‬
‫ﺍﻟﺘ ﱠ ْﻘ َﻮﻯ ﺫﻟِﻚَ ﺧﻴ ٌْﺮ ﺫﻟِﻚَ ﻣِ ﻦ ﺁﻳَﺎ ِ‬
‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫׋‪@ @æfl ëŽ‬‬ ‫‪K ‰‬‬ ‫‪Ş ífl‬‬ ‫ﻟَﻌَﻠﱠ ُﻬﻢۡ ﻳَﺬﱠ ﱠﻛ ُﺮﻭﻥَ ﺕ‪!2‬‬ ‫ﻟَﻌَﻠﱠ ُﻬ ْﻢ ﻳَﺬﱠ ﱠﻛ ُﺮﻭﻥَ‬
‫×‪@bflà‬‬‫‪ @Žåİ‬‬ ‫‪ Ûa@ŽáØ‬‬ ‫†‪ äŞ äfl nč Ðflí@bÛ@flâ‬‬‫‪fl a@ïčäjfl ífl‬‬ ‫ﻄ ُﻦ‪َ ،‬ﻛ َﻤﺎ ٓ ﺃ َ ۡﺧ َﺮ َ‬
‫ﺝ‬ ‫ﺸ ۡﻴ ٰ َ‬ ‫ٰﻳَﺒَﻨ ِٓﻲ َءﺍﺩ ََﻡ! َﻻ ﻳَ ۡﻔﺘِﻨَﻨﱠ ُﻜ ُﻢ‪ 1‬ٱﻟ ﱠ‬ ‫ﺸ ْﻴﻄﺎ ُﻥ َﻛ َﻤﺎ‬ ‫َ‬ ‫ﻳَﺎ ﺑَﻨِﻲ ﺁَﺩ ََﻡ َﻻ ﻳَﻔﺘِﻨَﻨﱠﻜ ُﻢ ﺍﻟ ﱠ‬
‫ُ‬ ‫ْ‬ ‫‪6‬‬
‫ﻡ‪27 :7\39‬‬
‫‪@bflàèŽäflÇ@ŽÊ‬‬ ‫§ ‪ äflí@čòäŞ‬‬
‫‹‪ a@flåßğ @áØíflìifl c @flx‬‬ ‫‪fl ‚c‬‬ ‫ﺳ ُﻬ َﻤﺎ‬‫ﻋﻨ ُﻬ َﻤﺎ ِﻟﺒَﺎ َ‬ ‫ۡ‬ ‫ﻨﺰﻉُ َ‬ ‫ﺃَﺑَ َﻮ ۡﻳ ُﻜﻢ ِ ّﻣﻦَ ۡٱﻟ َﺠﻨﱠ ِﺔ‪ ،‬ﻳَ ِ‬ ‫ﻋ ْﻨ ُﻬ َﻤﺎ‬ ‫ﺝ ﺃَﺑَ َﻮ ْﻳ ُﻜ ْﻢ ﻣِ ﻦَ ْﺍﻟ َﺠﻨﱠ ِﺔ ﻳَ ْﻨ ِﺰﻉُ َ‬ ‫ﺃ َ ْﺧ َﺮ َ‬
‫ُ ‪2‬ﺕ‪1‬‬ ‫َ‬
‫‹ ‪@flìçŽ @áØífl‹ífl @ŽéãŞ g@bflàèmč ìflŽ@bflàèŽífl‬‬ ‫Ž‪ îŽ Ûč@bflàèŽ‬‬
‫‪fl bfljÛč‬‬ ‫ﺳ ۡﻮ ٰ َءﺗِ ِﻬ َﻤﺎٓ‪ .‬ﺇِﻧﱠ ۥﻪ ُ ﻳَ َﺮ ٰﯨ ُﻜﻢۡ ﻫ َُﻮ َﻭﻗَﺒِﻴﻠ ۥﻪ ُ‬ ‫ِﻟﻴ ُِﺮﻳَ ُﻬ َﻤﺎ َ‬ ‫ﺳ ْﻮﺁﺗِ ِﻬ َﻤﺎ ﺇِﻧﱠﻪُ ﻳَ َﺮﺍ ُﻛ ْﻢ‬ ‫ﺳ ُﻬ َﻤﺎ ِﻟﻴ ُِﺮﻳَ ُﻬ َﻤﺎ َ‬ ‫ِﻟﺒَﺎ َ‬
‫‪@bfläÜflÈu‬‬ ‫‪fl @bŞãg@áŽèãfl ëfl‹mfl @bÛ@Žsîfly@åčß@ŽéÜ îčjÓ‬‬ ‫‪ ëfl‬‬ ‫ﺸ ٰﻴَﻄِ ﻴﻦَ‬ ‫ﺚ َﻻ ﺗ ََﺮ ۡﻭﻧَ ُﻬﻢۡ ‪ .3‬ﺇِﻧﱠﺎ َﺟﻌَ ۡﻠﻨَﺎ ٱﻟ ﱠ‬ ‫ﻣِ ۡﻦ َﺣ ۡﻴ ُ‬ ‫ْﺚ َﻻ ﺗ ََﺮ ْﻭﻧَ ُﻬ ْﻢ ﺇِﻧﱠﺎ‬ ‫ﻣِﻦ َﺣﻴ ُ‬ ‫ﻫ َُﻮ َﻭﻗَﺒِﻴﻠُﻪ ُ ْ‬
‫‪@ @æfl ìŽäßč ûŽí@bÛ@flåíč‰ÜK Ûč@bflîÛčëc@flµİ‬‬ ‫“ ‪č îfl‬‬ ‫‪Ş Ûa‬‬ ‫ﺃ َ ۡﻭ ِﻟﻴَﺎ ٓ َءﺕ‪ 2‬ﻟِﻠﱠﺬِﻳﻦَ َﻻ ﻳ ُۡﺆﻣِ ﻨُﻮﻥَ‪.‬‬ ‫ﺸﻴَﺎﻁِ ﻴﻦَ ﺃ َ ْﻭ ِﻟﻴَﺎ َء ﻟِﻠﱠﺬِﻳﻦَ َﻻ‬ ‫َﺟﻌَ ْﻠﻨَﺎ ﺍﻟ ﱠ‬
‫ﻳُﺆْ ﻣِ ﻨُﻮﻥَ‬
‫‪@bflèîÜÇ‬‬‫‪fl @bflã‡fluëfl @(aìÛbÓ@òfl“z‬‬ ‫‪čÏ‬‬ ‫‪ @(aìÜÈ‬‬ ‫‪flÏ‬‬ ‫‪ @aflˆgëfl‬‬ ‫]‪َ [---‬ﻭ ِﺇﺫَﺍ َﻓﻌَﻠُﻮﺍْ ٰﻓَﺤِ ﺸ َٗﺔ‪ ،‬ﻗَﺎﻟُﻮﺍْﺕ‪َ » :1‬ﻭ َﺟ ۡﺪﻧَﺎ‬ ‫ﻋﻠَ ْﻴ َﻬﺎ‬ ‫ﺸﺔً ﻗَﺎﻟُﻮﺍ َﻭ َﺟﺪْﻧَﺎ َ‬ ‫َﻭ ِﺇﺫَﺍ ﻓَﻌَﻠُﻮﺍ ﻓَﺎﺣِ َ‬ ‫‪7‬‬
‫ﻡ‪28 :7\39‬‬
‫‹‪@Ž‹ßŽ dflí@bÛ@fléÜK Ûa@Şæg@ÝÓ@bflèič @bflã‬‬
‫‪fl ßfl c @ŽéÜKÛaflë@bflãbflia‬‬ ‫ٱ¡ُ ﺃ َ َﻣ َﺮﻧَﺎ ِﺑ َﻬﺎ«‪ .‬ﻗُ ۡﻞ‪ِ » :‬ﺇ ﱠﻥ‬ ‫ﻋﻠَ ۡﻴ َﻬﺎ ٓ َءﺍﺑَﺎ ٓ َءﻧَﺎ‪َ ،‬ﻭ ﱠ‬ ‫َ‬ ‫}َ َﻻ‬ ‫} ُ ﺃَ َﻣ َﺮﻧَﺎ ِﺑ َﻬﺎ ﻗُ ْﻞ ِﺇ ﱠﻥ ﱠ‬ ‫ﺁَﺑَﺎ َءﻧَﺎ َﻭ ﱠ‬
‫‪@ @æfl ìŽàÜ Èflm@bÛ@bflß@čéÜK Ûa@óÜÇ‬‬ ‫‪fl @flæìÛìÔmfl c @bfl“zÐÛbči‬‬ ‫ﻋﻠَﻰ ِﱠ‬
‫ٱ¡‬ ‫َ‬
‫َ ُ ُ ‪1‬‬
‫ﻮﻥَ‬ ‫ﻟ‬ ‫ﻮ‬‫ﻘ‬ ‫َ‬ ‫ﺗ‬‫ﺃ‬ ‫~‬ ‫ِ‪.‬‬ ‫ء‬ ‫ٓ‬ ‫ﺎ‬‫ﺸ‬‫َ‬ ‫ٱ¡َ َﻻ ﻳَ ۡﺄ ُﻣ ُﺮ ﺑِ ۡﭑﻟﻔ َۡﺤ‬‫ﱠ‬ ‫}ِ َﻣﺎ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫َ‬ ‫ﻮﻥَ‬ ‫ُ‬ ‫ﻟ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻘ‬ ‫َ‬ ‫ﺗ‬ ‫َ‬ ‫ﺃ‬ ‫ﻳَﺄ ْ ُﻣ ُﺮ ﺑِ ْﺎﻟﻔَ َﺎءِ‬
‫ﺸ‬ ‫ﺤْ‬
‫َﻣﺎ َﻻ ﺗ َﻌۡ ﻠَ ُﻤﻮﻥَ ؟«‬ ‫َﻻ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ‬

‫ﺼﻔَﺎ ِﻥ ‪ (4‬ﺃَﻟَ ْﻢ ﺗ ُ ْﻨﻬﻴﺎ ‪َ ...‬ﻭﻗﻴ َﻞ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓﻠﻤﺎ ﺫﺍﻗﺎ‬ ‫َﺎﻥ‪ ،‬ﻳِﺨِ ِ ّ‬ ‫ﺼﻔ ِ‬ ‫ﺼﻔَﺎ ِﻥ‪ ،‬ﻳَ َﺨ ِ ّ‬ ‫َﺎﻥ‪ ،‬ﻳَﺨِ ِ ّ‬ ‫ﺼﻔ ِ‬ ‫ﺼﻔَﺎ ِﻥ‪ ،‬ﻳُ ُﺨ ِ ّ‬ ‫َﺎﻥ‪ ،‬ﻳ ُْﺨ ِ‬ ‫ﺼﻔ ِ‬ ‫ﻁ َﻔﻘَﺎ ‪ (3‬ﻳُ َﺨ ِ ّ‬ ‫ﺳ َﻮﺍﺗِ ِﻬ َﻤﺎ ‪َ (2‬ﻭ َ‬ ‫ﺳ ﱠﻮﺍﺗِ ِﻬ َﻤﺎ‪َ ،‬‬ ‫ﺳ ﱠﻮﺗِ ِﻬ َﻤﺎ‪َ ،‬‬ ‫ﺳ ْﻮﺃَﺗِ ِﻬ َﻤﺎ‪َ ،‬‬ ‫‪َ (1‬‬ ‫‪1‬‬

‫ﻤﻴﻊ‬ ‫ﺟ‬
‫َ‬ ‫ﻞ‬‫َ‬ ‫ﻴ‬
‫َ‬ ‫ﺣ‬ ‫ﺖ ﺍﻟﺤﻴﱠﺔُ ﺃ َ‬ ‫ِ‬ ‫ﻭﻛﺎﻧ‬ ‫»‬ ‫ﻭﺣﻮﺍء‪:‬‬ ‫ﺁﺩﻡ‬ ‫ﺃﻏﻮﺕ‬ ‫ﺍﻟﺘﻲ‬ ‫ﻫﻲ‬ ‫ﺍﻟﺤﻴﺔ‬ ‫ﺃﻥ‬ ‫ﺍﻟﺘﻜﻮﻳﻦ‬ ‫ﺳﻔﺮ‬ ‫ﻣﻦ‬ ‫ﺍﻟﺜﺎﻟﺚ‬ ‫ﺍﻟﻔﺼﻞ‬ ‫ﻳﺮﻭﻱ‬ ‫(‬ ‫‪1‬‬ ‫ﻡ‬ ‫♦‬ ‫ﻋﻠﻰ‬ ‫‪-‬‬ ‫ﺍﻟﻮﺭﻗﺔ‬ ‫ﻭﻫﻲ‬ ‫‪-‬‬ ‫ﺧﺼﻔﺔ‬ ‫ﻭﺿﻊ‬ ‫ﻋﻠﻰ‪:‬‬ ‫ﺧﺼﻒ‬ ‫(‬ ‫‪2‬‬ ‫ﺕ‬ ‫]ﺛﻤﺮ[ ﺍﻟﺸﺠﺮﺓ‬
‫ِ‬
‫ﺸ َﺠ َﺮﺓِ ﺍﻟﱠﺘﻲ ﻓﻲ‬ ‫ﺠﺎﺭ ﺍﻟ َﺠﻨﱠ ِﺔ ﻧﺄ ُﻛﻞ‪ ،‬ﻭﺃ َ ﱠﻣﺎ ﺛ َ َﻤ ُﺮ ﺍﻟ ﱠ‬ ‫ﺖ ﺍﻟ َﻤﺮﺃَﺓ ُ ﻟِﻠ ﱠﺤ َﻴﺔ‪ِ :‬ﻣﻦ ﺛ َ َﻤ ِﺮ ﺃَ ْﺷ ِ‬ ‫ﺠﺎﺭ ﺍﻟ َﺠﻨﱠﺔ؟ ﻓﻘﺎﻟَ ِ‬ ‫ﺍﻹﻟﻪ‪ .‬ﻓﻘﺎﻟَﺖ ﻟ ِْﻠ َﻤﺮﺃَﺓ‪ :‬ﺃَﻳﻘﻴﻨًﺎ ﻗﺎ َﻝ ﷲ‪ :‬ﻻ ﺗﺄ ُﻛﻼ ﻣِ ﻦ َﺟﻤﻴﻊِ ﺃ َ ْﺷ ِ‬ ‫ﺍﻟﺮﺏﱡ ِ‬ ‫ﺕ ﺍﻟﺤُﻘﻮ ِﻝ ﺍﻟﱠﺘﻲ ﺻﻨَﻌَﻬﺎ ﱠ‬ ‫َﺣﻴَﻮﺍﻧﺎ ِ‬
‫َﻴﺮ ﻭﺍﻟ ﱠﺸ ّﺮ‪.‬‬ ‫َ‬ ‫ﺨ‬ ‫ﺍﻟ‬ ‫ﻥ‬ ‫ﻓﺎ‬
‫ِ ِ‬ ‫َﻌﺮ‬ ‫ﺗ‬ ‫ﺔ‬‫ٍ‬ ‫ﻬ‬
‫َ‬ ‫ﻟ‬
‫ِ‬ ‫ﻛﺂ‬ ‫َﺼﻴﺮﺍﻥ‬
‫ِ‬ ‫ﺗ‬ ‫ﻭ‬ ‫ﻤﺎ‬ ‫ُ‬
‫ﻜ‬ ‫ُ‬ ‫ﻨ‬ ‫ُ‬ ‫ﻴ‬‫ﻋ‬ ‫َ‬ ‫ﺃ‬ ‫ﺢ‬‫ُ‬ ‫ﺘ‬
‫ِ‬ ‫َ‬ ‫ﻔ‬ ‫َﻨ‬ ‫ﺗ‬ ‫ﻨﻪ‬ ‫ﻣِ‬ ‫ﻥ‬
‫ِ‬ ‫ﻼ‬ ‫ُ‬
‫ﻛ‬ ‫ﺗﺄ‬ ‫ﻮﻡ‬
‫ِ‬ ‫ﻳ‬
‫َ‬ ‫ﻓﻲ‬ ‫ﻤﺎ‬ ‫ُ‬
‫ﻜ‬ ‫ﱠ‬ ‫ﻧ‬‫َ‬ ‫ﺃ‬ ‫ﻢ‬‫ٌ‬ ‫ﻟ‬
‫ِ‬ ‫ﻋﺎ‬ ‫ُ‬ ‫{‬ ‫ﻓﺎ‬ ‫َﻤﻮﺗﺎﻥ‪،‬‬ ‫ﺗ‬ ‫ﻻ‬ ‫ﺎ‬ ‫ً‬ ‫ﺗ‬ ‫ﻮ‬ ‫ﻣ‬
‫َ‬ ‫ﺓ‪:‬‬ ‫َ‬ ‫ﺃ‬‫ﺮ‬ ‫ﻤ‬‫َ‬ ‫ِﻠ‬
‫ﻟ‬ ‫ُ‬ ‫ﺔ‬ ‫ﻴ‬
‫َ‬ ‫ﺍﻟﺤ‬ ‫ﺖ‬
‫ِ‬ ‫ﻓﻘﺎﻟ‬ ‫َﻤﻮﺗﺎ‪.‬‬ ‫ﺗ‬ ‫َﻴﻼ‬ ‫ﻛ‬ ‫ﱠﺎﻩ‬ ‫ﺴ‬ ‫ﻤ‬
‫َ‬ ‫َ‬ ‫ﺗ‬ ‫ﻭﻻ‬ ‫ﻨﻪ‬ ‫ﺳ ِﻂ ﺍﻟ َﺠﻨﱠﺔ‪ ،‬ﻓﻘﺎ َﻝ ﷲ‪ :‬ﻻ ﺗ َﺄﻛُﻼ ﻣِ‬ ‫َﻭ َ‬
‫ﻄﺖ ﺃﻳﻀًﺎ ﺯَ ﻭ َﺟﻬﺎ ﺍﻟﱠﺬﻱ َﻣﻌَﻬﺎ ﻓﺄَﻛَﻞ‪ .‬ﻓﺂﻧﻔَﺘَ َﺤﺖ ﺃَﻋﻴُﻨُﻬﻤﺎ ﻓﻌَ َﺮﻓﺎ ﺃَﻧﱠﻬﻤﺎ ﻋُﺮﻳﺎﻧﺎﻥ‪.‬‬ ‫ﺸ َﺠ َﺮﺓ َ ُﻣ ْﻨﻴَﺔٌ ﻟِﻠﺘﱠﻌَﻘﱡﻞ‪ .‬ﻓﺄ َ َﺧﺬَﺕ ﻣِ ﻦ ﺛَ َﻤ ِﺮﻫﺎ ﻭﺃ َ َﻛﻠَﺖ ﻭﺃ َ ْﻋ َ‬ ‫ﻁﻴِّﺒَﺔٌ ِﻟﻸ َ ْﻛ ِﻞ ﻭ ُﻣﺘﻌَﺔٌ ﻟِﻠﻌُﻴﻮﻥ ﻭﺃَﻥﱠ ﺍﻟ ﱠ‬ ‫ﺸ َﺠ َﺮﺓ َ َ‬‫ﺕ ﺍﻟ َﻤﺮﺃَﺓ ُ ﺃَﻥﱠ ﺍﻟ ﱠ‬ ‫ﻭﺭﺃ َ ِ‬ ‫َ‬
‫ﺎﺭ‬ ‫ﺍﻹﻟ ِﻪ ﻓﻴﻤﺎ ﺑَﻴ َﻦ ﺃ َ ْﺷ َﺠ ِ‬ ‫ﺏ ِ‬ ‫ﺍﻟﺮ ّ ِ‬ ‫ﻭﺍﻣﺮﺃَﺗُﻪ ﻣِ ﻦ َﻭﺟ ِﻪ ﱠ‬ ‫َ‬ ‫ﺍﻹﻟ ِﻪ ﻭﻫﻮ ﻳَﺘ َ َﻤﺸﱠﻰ ﻓﻲ ﺍﻟ َﺠﻨﱠ ِﺔ ﻋِﻨﺪَ ﻧَﺴﻴﻢ ﺍﻟﻨّﻬﺎﺭ‪ ،‬ﻓﺂﺧﺘ َﺒﺄ َ ﺍ ِﻹﻧﺴﺎ ُﻥ‬ ‫ﺍﻟﺮﺏّ ِ ِ‬ ‫ﺴﻤِ ﻌﺎ َﻭ ْﻗ َﻊ ﺧُﻄﻰ ﱠ‬ ‫ﺂﺯﺭ‪ .‬ﻓ َ‬ ‫ﺻﻨَﻌﺎ ﻟَ ُﻬﻤﺎ ﻣِﻨﻪ َﻣ ِ‬ ‫ﻕ ﺍﻟﺘِّﻴﻦ ﻭ َ‬ ‫ﻓَﺨﺎﻁﺎ ِﻣﻦ َﻭ َﺭ ِ‬
‫ﺸ َﺠ َﺮﺓِ ﺍ ﱠﻟﺘﻲ‬ ‫ﺳﻤِ ﻌﺖُ َﻭ ْﻗ َﻊ ُﺧﻄﺎﻙَ ﻓﻲ ﺍﻟ َﺠﻨﱠﺔ ﻓﺨِ ْﻔﺖُ ﻷَﻧِّﻲ ﻋُﺮْ ﻳﺎ ٌﻥ ﻓﺎ َﺧﺘﺒﺄﺕُ ‪ .‬ﻗﺎﻝ‪ :‬ﻓَ َﻤﻦ ﺃَﻋﻠَ َﻤﻚَ ﺃَﻧﱠﻚَ ﻋُﺮْ ﻳﺎﻥ؟ ﻫﻞ ﺃ َ َﻛﻠﺖَ ﻣِ ﻦَ ﺍﻟ ﱠ‬ ‫ﺍﻹﻧﺴﺎﻥَ ﻭﻗﺎ َﻝ ﻟﻪ‪ :‬ﺃَﻳﻦَ ﺃ َ ْﻧﺖَ ؟ ﻗﺎﻝ‪ِ :‬ﺇﻧِّﻲ َ‬ ‫ﺍﻹﻟﻪُ ِ‬ ‫ﺍﻟﺮﺏﱡ ِ‬ ‫ﺍﻟ َﺠﻨﱠﺔ‪ .‬ﻓﻨﺎﺩﻯ ﱠ‬
‫ﺍﻹﻟﻪُ‬ ‫ِ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻝ‬‫َ‬ ‫ﻓﻘﺎ‬ ‫‪.‬‬ ‫َﻠﺖُ‬ ‫ﻛ‬‫َ‬ ‫ﺄ‬ ‫ﻓ‬ ‫ﻨﻲ‬ ‫ْ‬ ‫ﺗ‬‫ﻏﻮ‬
‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ُ‬ ‫ﺔ‬ ‫ﻴ‬
‫ﱠ‬ ‫ﺤ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﺓ‪:‬‬‫َ‬ ‫ﺃ‬‫ﺮ‬ ‫ﻤ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﺖ‬‫ِ‬ ‫َ‬
‫ﻟ‬ ‫ﻓﻘﺎ‬ ‫ِ؟‬ ‫ﺖ‬ ‫ﻠ‬ ‫ﻌ‬
‫َ‬ ‫َ‬ ‫ﻓ‬ ‫ﻣﺎﺫﺍ‬ ‫ﺓ‪:‬‬ ‫َ‬ ‫ﺃ‬‫ﺮ‬ ‫ﻤ‬
‫َ‬ ‫ِﻠ‬ ‫ﻟ‬ ‫ُ‬ ‫ﻪ‬ ‫ﻟ‬‫ﺍﻹ‬
‫ِ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬ ‫ﱠ‬ ‫ﻝ‬ ‫َ‬ ‫ﻓﻘﺎ‬ ‫‪.‬‬ ‫َﻠﺖُ‬
‫ﻛ‬ ‫َ‬ ‫ﺄ‬ ‫ﻓ‬ ‫ﺓ‬
‫ِ‬ ‫ﺮ‬ ‫ﺠ‬
‫َ‬ ‫ﱠ‬
‫ﺸ‬ ‫ﺍﻟ‬ ‫ﻦَ‬ ‫ﻣِ‬ ‫ﻨﻲ‬ ‫ْ‬ ‫ﺘ‬‫ﻄ‬‫َ‬ ‫ﻋ‬ ‫َ‬ ‫ﺃ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ :‬ﺍﻟ َﻤﺮﺃَﺓ ُ ﱠﺍﻟﺘﻲ َﺟ َﻌ ْﻠﺘ َﻬﺎ ﻣﻌﻲ ﻫﻲ‬ ‫ﺃ َ َﻣﺮﺗُﻚَ ﺃَﻻﱠ ﺗﺄ ُﻛ َﻞ ﻣِ ﻨﻬﺎ؟ ﻓﻘﺎ َﻝ ِ‬
‫ﻁﻮﺍ َﻝ ﺃَﻳ ِﱠﺎﻡ َﺣﻴﺎﺗِﻚِ ‪ .‬ﻭﺃَﺟﻌَ ُﻞ َﻋﺪﺍﻭﺓ ً ﺑَﻴﻨَﻚِ ﻭﺑَﻴﻦَ ﺍﻟ َﻤﺮﺃَﺓ ﻭﺑَﻴﻦَ ﻧَ ْﺴﻠِﻚِ‬ ‫ُﻮﺵ ﺍﻟ َﺤ ْﻘﻞ‪ .‬ﻋﻠﻰ ﺑَﻄﻨِﻚِ ﺗ َﺴﻠُﻜﻴﻦ ﻭﺗُﺮﺍﺑًﺎ ﺗ َﺄ ُﻛﻠﻴﻦ َ‬ ‫ﻴﻦ َﺟﻤﻴﻊِ ﺍﻟﺒَﻬﺎﺋِﻢ ﻭ َﺟﻤﻴﻊِ ﻭﺣ ِ‬ ‫ﺖ َﻣ ْﻠﻌﻮﻧﺔٌ ﻣِ ﻦ َﺑ ِ‬ ‫ﺖ ﻫﺬﺍ ﻓﺄَﻧ ِ‬ ‫ﺻﻨَﻌ ِ‬ ‫ﻟِﻠﺤﻴﱠﺔ‪ :‬ﻷَﻧﱠﻚِ َ‬
‫ﺳﻤِﻌﺖَ‬ ‫َ‬ ‫ﻚَ‬ ‫ﱠ‬ ‫ﻧ‬ ‫َ‬ ‫ﻷ‬ ‫ﺩﻡ‪:‬‬ ‫َ‬ ‫ﻻ‬ ‫ﻝ‬
‫َ‬ ‫ﻭﻗﺎ‬ ‫‪.‬‬ ‫ُﻙِ‬ ‫ﺩ‬ ‫ﻮ‬‫ﺴ‬ ‫ﻳ‬
‫َ َ‬ ‫ُﻮ‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﻚِ‬ ‫ُ‬ ‫ﻗ‬ ‫ﺷﻮﺍ‬ ‫َ‬ ‫ﺃ‬ ‫ﺗﻨﻘﺎﺩ‬ ‫ِﻚِ‬ ‫ﻠ‬‫ﺟ‬‫ُ‬ ‫ﺭ‬ ‫ﻟﻰ‬
‫ِ َ‬ ‫ﺇ‬‫ﻭ‬ ‫ﻨﻴﻦ‬ ‫ﺒ‬
‫َ‬ ‫ﺍﻟ‬ ‫ِﺪﻳﻦَ‬ ‫ﻠ‬‫َ‬ ‫ﺗ‬ ‫ﺔ‬
‫ِ‬ ‫ﱠ‬ ‫ﻘ‬ ‫ﺸ‬
‫َ‬ ‫ﻤ‬ ‫ﺎﻟ‬
‫ً ِ َ‬ ‫ﺒ‬ ‫ﻓ‬ ‫ﺍ‪.‬‬‫ﺜﻴﺮ‬ ‫ﻜ‬‫ْ‬ ‫َ‬ ‫ﺗ‬ ‫ِﻚِ‬ ‫ﻠ‬ ‫ﻤ‬
‫َْ‬ ‫ﺣ‬ ‫ﺕ‬‫ِ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻘ‬ ‫ﻣﺸ‬ ‫ﻥ‬ ‫ﱠ‬ ‫ِﺮ‬ ‫َ‬ ‫ّ‬ ‫ﺜ‬ ‫َ‬
‫ﻛ‬ ‫ُ‬ ‫ﻷ‬‫َ‬ ‫ﺓ‪:‬‬‫َ‬ ‫ﺃ‬ ‫ﺮ‬‫ﻤ‬‫َ‬ ‫ﻠ‬ ‫ﻟ‬
‫ِ‬ ‫ﻝ‬‫َ‬ ‫ﻭﻗﺎ‬ ‫ﻪ‪.‬‬ ‫ﺒ‬‫ﻘ‬‫ِ‬
‫َ َ‬ ‫ﻋ‬ ‫ﺼﻴﺒﻴﻦَ‬ ‫ُ‬ ‫ﺗ‬ ‫ﺖ‬
‫ِ‬ ‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﻚِ‬ ‫ﺳ‬
‫َ‬ ‫ﺭﺃ‬ ‫ﻖ‬ ‫ﺤ‬
‫ﻭﻧَ ْﺴﻠِﻬﺎ ﻓ ُﻬ َﻮ َﻳﺴ َ‬
‫ﻕ َﺟﺒﻴﻨِﻚَ‬ ‫ُﺸﺐ ﺍﻟﺤُﻘﻮﻝ‪ .‬ﺑِﻌَ َﺮ ِ‬ ‫ﺴ ًﻜﺎ ﺗُﻨ ِﺒﺖُ ﻟَﻚَ ‪ ،‬ﻭﺗﺄ ُﻛ ُﻞ ﻋ َ‬ ‫ﺴ َﺒﺒِﻚَ ﺑِ َﻤﺸﻘﱠ ٍﺔ ﺗﺄ ُﻛ ُﻞ ﻣِﻨﻬﺎ ﻁﻮ َﻝ ﺃَﻳ ِﱠﺎﻡ َﺣﻴﺎﺗِﻚَ ﻭﺷَﻮ ًﻛﺎ ﻭ َﺣ َ‬ ‫ﺭﺽ ﺑِ َ‬ ‫ﺸ َﺠﺮﺓِ ﺍﻟﱠﺘﻲ ﺃ َ َﻣﺮﺗُﻚَ ﺃَﻻﱠ ﺗَﺄ ُﻛ َﻞ ﻣِﻨﻬﺎ ﻓ َﻤ ْﻠﻌﻮﻧﺔٌ ﺍﻷ َ ُ‬ ‫ﺃﻣﺮﺃَﺗِﻚَ ﻓﺄ َ ًﻛﻠﺖَ ﻣِ ﻦَ ﺍﻟ ﱠ‬ ‫ﺕ َ‬ ‫ﺼﻮ ِ‬ ‫ِﻟ َ‬
‫ﻭﺁﻣﺮﺃَﺗِﻪ ﺃَﻗﻤِ ﺼﺔً ﻣِ ﻦ ِﺟ ْﻠ ٍﺪ‬ ‫َ‬ ‫ﺍﻹﻟﻪُ ﻻَﺩ ََﻡ‬ ‫ﺍﻟﺮﺏﱡ ِ‬ ‫ﺻﻨ ًﻊ ﱠ‬ ‫ﻲ‪ .‬ﻭ َ‬ ‫ﻣﺮﺃَﺗ َﻪ َﺣ ﱠﻮﺍ َء ﻷَﻧﱠﻬﺎ ﺃ ُ ﱡﻡ ُﻛ ِّﻞ َﺣ ّ‬ ‫ﺍﻹﻧﺴﺎ ُﻥ ﺍ َ َ‬ ‫ﺏ ﺗﻌﻮﺩ‪ .‬ﻭﺳ ﱠﻤﻰ ِ‬ ‫ﺒﺰﺍ ﺣﺘﱠﻰ ﺗَﻌﻮﺩَ ِﺇﻟﻰ ﺍﻷَﺭﺽ‪ ،‬ﻓﻤِﻨﻬﺎ ﺃُﺧِ ﺬﺕَ ﻷَﻧﱠﻚَ ﺗُﺮﺍﺏٌ ﻭ ِﺇﻟﻰ ﺍﻟﺘﱡﺮﺍ ِ‬ ‫ﺗﺄ ُﻛ ُﻞ ُﺧ ً‬
‫ﺍﻟﺮﺏﱡ ﺍ ِﻹﻟﻪُ ﻣِ ﻦ َﺟﻨﱠ ِﺔ‬ ‫ﺧﺮ َﺟﻪ ﱠ‬ ‫ﺷ َﺠﺮﺓِ ﺍﻟﺤﻴﺎﺓِ ﺃﻳﻀًﺎ ﻭﻳﺎ ْ ُﻛ َﻞ ﻓﻴَﺤْﻴﺎ ِﻟﻸَﺑَﺪ‪ .‬ﻓﺄ َ َ‬ ‫َﻴﺮ ﻭﺍﻟﺸ ّﱠﺮ‪ .‬ﻓﻼ ﻳَ ُﻤﺪﱠﻥﱠ ﺍﻵﻥ ﻳَﺪَﻩ ﻓﻴﺄ ُﺧﺬَ ﻣِ ﻦ َ‬ ‫ﻑ ﺍﻟﺨ َ‬ ‫ﻌﺮ ُ‬ ‫ﺻﺎﺭ ﻛﻮﺍﺣِ ٍﺪ ﻣِ ﻨﱠﺎ‪ ،‬ﻓﻴَ ِ‬ ‫َ‬ ‫ﺍﻟﺮﺏﱡ ﺍﻹﻟﻪ‪ :‬ﻭﺫﺍ ﺍﻹﻧﺴﺎ ُﻥ ﻗﺪ‬ ‫ﺴﻬﻤﺎ‪ .‬ﻭﻗﺎ َﻝ ﱠ‬ ‫ﻭﺃَﻟﺒَ َ‬
‫ﺷ َﺠ َﺮ ِﺓ ﺍﻟ َﺤﻴﺎﺓ«‪ .‬ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻴﺮﻭﻱ ﺍﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻮ ﺍﻟﺬﻱ‬ ‫ﻖ َ‬ ‫ﻁﺮﻳ ِ‬ ‫ﺐ ﻟِﺤِ ﺮﺍﺳ ِﺔ َ‬ ‫ﺳﻴْﻒٍ ﻣﺘﻘ ِﻠّ ٍ‬ ‫ﻲ َﺟﻨﱠ ِﺔ َﻋﺪ ٍْﻥ ﺍﻟﻜَﺮﻭﺑﻴﻦ ﻭﺷُﻌﻠَﺔَ َ‬ ‫ﻗﺎﻡ ﺷَﺮ ِﻗ ﱠ‬ ‫ﺍﻹﻧﺴﺎﻥَ ﻭﺃ َ َ‬ ‫ﻄ َﺮﺩَ ِ‬ ‫ﺭﺽ ﱠﺍﻟﺘﻲ ﺃُﺧِ ﺬَ ﻣِﻨﻬﺎ ﻓَ َ‬ ‫ﺤﺮﺙَ ﺍﻷ َ َ‬ ‫َﻋﺪ ٍْﻥ ِﻟ َﻴ ُ‬
‫ﺃﻏﻮﺍﻫﻤﺎ ﺩﻭﻥ ﺫﻛﺮ ﻟﺤﻮﺍء ﺑﺘﺎﺗًﺎ‪ .‬ﻭﻧﺠﺪ ﺃﺳﻄﻮﺭﺓ ﻳﻬﻮﺩﻳﺔ ﺗﺮﺑﻂ ﺑﻴﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﺤﻴﺔ‪ .‬ﺗﻘﻮﻝ ﺍﻷﺳﻄﻮﺭﺓ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺑﻌﺪ ﻁﺮﺩﻩ ﻣﻦ ﺍﻟﺠﻨﺔ ﻏﻀﺐ ﻭﺍﺯﺩﺍﺩ ﺣﻘﺪﻩ ﺑﺴﺒﺐ ﺧﺰﻳﻪ ﻭﺻﻤﻢ ﻋﻠﻰ‬
‫ﺟﻠﺐ ﺍﻟﺨﺮﺍﺏ ﻵﺩﻡ ﻭﺣﻮﺍء ﻭﺍﻻﻧﺘﻘﺎﻡ‪ ،‬ﻟِﺬﺍ ﺗﺤﺎﻟﻒ ﻣﻊ ﺍﻟﺤﻴﺔ ﺍﻟﺸﺮﻳﺮﺓ ﻭﺭﺑﺤﻬﺎ ﺇﻟﻰ ﺟﺎﻧﺒﻪ ﻓﻘﺎﻝ ﻟﻠﺤﻴﺔ ﺃﻥﱠ ﻗﺒﻞ ﺧﻠﻖ ﺁﺩﻡ ﻛﺎﻥ ﻳﻤﻜﻦ ﻟﻠﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﺘﻤﺘﻊ ﺑﻜﻞ ﻣﺎ ﻳﻨﺒﺖ ﻓﻲ ﺍﻟﺠﻨﺔ ﻭﺍﻵﻥ ُﺣﺪِّﺩ ﻟﻬﻢ‬
‫ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻟﺤﺸﺎﺋﺶ ﺍﻟﻀﺎﺭﺓ ﻓﻘﻂ‪ .‬ﻟِﺬﺍ ﻓﺈﻥ ﺇﺧﺮﺍﺝ ﺁﺩﻡ ﻣﻦ ﺍﻟﻔﺮﺩﻭﺱ ﺳﻴﻜﻮﻥ ﺟﻴﺪًﺍ ﻟﻠﻜﻞ‪ .‬ﺍﻋﺘﺮﺿﺖ ﺍﻟﺤﻴﺔ ﻭﻭﻗﻔﺖ ﺧﺎﺋﻔﺔ ﻣﻦ ﻏﻀﺐ ﺍﻟﺮﺏ‪ ،‬ﻟﻜﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻫﺪﺃ ﻣﺨﺎﻭﻓﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻟﻬﺎ‪:‬‬
‫ﺖ ﺳﺘﻜﻮﻧﻴﻦ ﺇﻧﺎﺋﻲ ﻓﻘﻂ ﻭﺃﻧﺎ ﺳﺄﺗﻜﻠﻢ ﻣﻦ ﺧﻼﻝ ﻓﻤﻚ ﺑﺬﻟﻚ ﺳﻮﻑ ﻧﻨﺠﺢ ﻓﻲ ﺇﻏﻮﺍء ﺍﻹﻧﺴﺎﻥ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ ‪ .(40-39‬ﻣﺼﺪﺭ ﺍﻟﻘﺼﺔ ﻛﺘﺎﺏ ﺣﻴﺎﺓ ﺁﺩﻡ ﻭﺣﻮﺍء ﺍﻟﻴﻮﻧﺎﻧﻲ‪،‬‬ ‫ﺃﻧ ِ‬
‫ﺍﻧﻈﺮ ﺍﻟﺘﺮﺟﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻲ ﻛﺘﺎﺑﺎﺕ ﻣﺎ ﺑﻴﻦ ﺍﻟﻌﻬﺪﻳﻦ ﺝ ‪ ،3‬ﺹ ‪.633‬‬
‫‪ (1‬ﻗَﺎﻟﻮﺍ َﺭﺑﱠﻨَﺎ ﱠﺇﻻ ﺗ َ ْﻐﻔِﺮْ ‪.‬‬ ‫‪2‬‬

‫ﺍﻹﻟﻪُ ﻟِﻠ َﻤﺮﺃَﺓ‪» :‬ﻣﺎﺫﺍ ﻓَﻌَﻠﺖِ؟«‬ ‫ﺍﻟﺮﺏﱡ ِ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺨﻄﺎﺏ ﻣﻮﺟﻪ ﻵﺩﻡ ﻭﺣﻮﺍء ﻭﺍﻧﺘﻘﻞ ﻣﻦ ﺍﻟﻤﺜﻨﻰ ﻟﻠﺠﻤﻊ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺨﻄﺎﺏ ﻣﻮﺟﻪ ﻟﻠﺤﻴﺔ ﻭﻵﺩﻡ ﻭﺣﻮﺍء ﻛﻤﺎ ﻓﻲ ﺗﻜﻮﻳﻦ ‪» :15-13 :3‬ﻓﻘﺎ َﻝ ﱠ‬ ‫‪3‬‬

‫ﻁﻮﺍ َﻝ‬ ‫ُﻮﺵ ﺍﻟ َﺤ ْﻘﻞ‪ .‬ﻋﻠﻰ َﺑﻄﻨِﻚِ ﺗ َﺴﻠُﻜﻴﻦ ﻭﺗُﺮﺍﺑًﺎ ﺗ َﺄ ُﻛﻠﻴﻦ َ‬ ‫ﻴﻦ َﺟﻤﻴﻊِ ﺍﻟﺒَﻬﺎﺋِﻢ ﻭ َﺟﻤﻴﻊِ ﻭﺣ ِ‬ ‫ﺖ َﻣ ْﻠﻌﻮﻧﺔٌ ﻣِ ﻦ ﺑَ ِ‬ ‫ﺖ ﻫﺬﺍ ﻓﺄَﻧ ِ‬ ‫ﺻﻨَﻌ ِ‬ ‫ﺍﻹﻟﻪُ ﻟِﻠﺤﻴﱠﺔ‪» :‬ﻷ َ ﱠﻧﻚِ َ‬ ‫ﺍﻟﺮﺏﱡ ِ‬ ‫ﻏﻮﺗْﻨﻲ ﻓﺄَﻛَﻠﺖُ «‪ .‬ﻓﻘﺎ َﻝ ﱠ‬ ‫ﺖ ﺍﻟ َﻤﺮﺃَﺓ‪» :‬ﺍﻟ َﺤﻴﱠﺔُ ﺃ َ َ‬ ‫ﻓﻘﺎﻟَ ِ‬
‫ﺖ ﺗُﺼﻴﺒﻴﻦَ َﻋ ِﻘﺒَﻪ«‪.‬‬ ‫ﺳﻚِ ﻭﺃَﻧ ِ‬ ‫ﺍﻷ ُ ِﻡ َﺣﻴﺎﺗِﻚِ ‪ .‬ﻭﺃَﺟﻌَ ُﻞ َﻋﺪﺍﻭﺓ ً ﺑَﻴﻨَﻚِ ﻭﺑَﻴﻦَ ﺍﻟ َﻤﺮﺃَﺓ ﻭﺑَﻴﻦَ ﻧَ ْﺴﻠِﻚِ ﻭﻧَ ْﺴﻠِﻬﺎ ﻓ ُﻬ َﻮ ﻳَﺴ َﺤﻖ ﺭﺃ َ‬
‫‪ (1‬ﺗ َْﺨ ُﺮﺟُﻮﻥ‪.‬‬ ‫‪4‬‬

‫ﺒﻮﺱ ‪ (4‬ﺳﻘﻄﺖ ♦ ﺕ‪ِ (1‬ﺭﻳﺶ‪ :‬ﺯﻳﻨﺔ‪ .‬ﻭﻗﺪ ﻓﺴﺮ ﺍﻟﻤﻨﺘﺨﺐ ﻫﺬﻩ‬ ‫ﺎﺱ‪ ،‬ﻭﻟَ ُ‬ ‫ﺳ َﻮﺍﺗِ ِﻬ َﻤﺎ ‪َ (2‬ﻭ ِﺭﻳﺎﺷًﺎ )ﺟﻤﻊ ﺭﻳﺶ ﺑﻤﻌﻨﻰ ﺍﻟﻠﺒﺎﺱ‪ ،‬ﺃﻭ ﺍﻟﻤﺘﺎﻉ ﻭﺍﻷﻣﻮﺍﻝ( ‪َ (3‬ﻭ ِﻟﺒَ َ‬ ‫ﺳ ﱠﻮﺍﺗِ ِﻬ َﻤﺎ‪َ ،‬‬ ‫ﺳ ﱠﻮﺗِ ِﻬ َﻤﺎ‪َ ،‬‬ ‫ﺳ ْﻮﺃَﺗِ ِﻬ َﻤﺎ‪َ ،‬‬ ‫‪َ (1‬‬ ‫‪5‬‬

‫ﺍﻟﻔﻘﺮﺓ‪ :‬ﻳﺎ ﺑﻨﻰ ﺁﺩﻡ‪ :‬ﻗﺪ ﺃﻧﻌﻤﻨﺎ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺨﻠﻘﻨﺎ ﻟﻜﻢ ﻣﻼﺑﺲ ﺗﺴﺘﺮ ﻋﻮﺭﺍﺗﻜﻢ‪ ،‬ﻭﻣﻮﺍﺩ ﺗﺘﺰﻳﻨﻮﻥ ﺑﻬﺎ )‪ (http://goo.gl/odtnOq‬ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﺃَ ْﻧﺰَ ْﻟﻨَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻣِ ﻦْ‬
‫ﺳ ْﻮﺁَﺗِ ُﻜ ْﻢ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻟَ َﻌﻠﱠ ُﻬ ْﻢ ﻳَﺬﱠ ﱠﻛ ُﺮﻭﻥَ «‪.‬‬ ‫‹«‪ ،‬ﻭﻣﻦ ﺍﻟﻤﺨﺎﻁﺐ » َﻋﻠَ ْﻴ ُﻜ ْﻢ ‪َ ...‬‬ ‫ﺕ ﱠِ‬ ‫ﺁَﻳَﺎ ِ‬
‫‪ (1‬ﻳُ ْﻔﺘِ َﻨﻨﱠ ُﻜ ُﻢ ‪َ (2‬ﻭﻗَﺒِﻴﻠَﻪُ ‪ (3‬ﻳَ َﺮ ْﻭﻧَﻪُ‪ ،‬ﺗ ََﺮ ْﻭﻧَﻪُ ♦ ﺕ‪ (1‬ﻗَﺒِﻴﻠُﻪ‪ :‬ﺃﺗﺒﺎﻋﻪ ﺕ‪ (2‬ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﷲ ﻫﻮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﺸﻴﺎﻁﻴﻦ ﺍﻭﻟﻴﺎء ﻟﻠﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ‪ 30‬ﻣﻦ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﺍﻟﺬﻳﻦ ﺿﻠﻮﺍ‬ ‫‪6‬‬

‫ﻫﻢ ﻣﻦ ﺃﺗﺨﺬﻭﺍ ﺍﻟﺸﻴﺎﻁﻴﻦ ﺍﻭﻟﻴﺎء‪.‬‬

‫‪ (1‬ﻳَﺘَﻘُﻮﻟُﻮﻥَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺨﺎﻁﺐ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ »ﻳَﺎ ﺑَﻨِﻲ ﺁَﺩ ََﻡ َﻻ ﻳَ ْﻔﺘِﻨَﻨﱠ ُﻜ ُﻢ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َﻭﺇِﺫَﺍ ﻓَﻌَﻠُﻮﺍ«‪.‬‬ ‫‪7‬‬

‫‪119‬‬
 ‫‪@áØçfl ìŽuëŽ @(aìŽàîčÓc ëfl @čÁčÔÛbči@ïğiŠ‬‬‫‪fl @fl‹ßfl c @ÝÓ‬‬ ‫ﻗُ ۡﻞ‪» :‬ﺃ َ َﻣ َﺮ َﺭ ِﺑّﻲ ﺑِ ۡﭑﻟﻘ ِۡﺴﻂِ‪َ .‬ﻭﺃَﻗِﻴ ُﻤﻮﺍْ ُﻭﺟُﻮ َﻫ ُﻜﻢۡ‬ ‫ﻗُ ْﻞ ﺃ َ َﻣ َﺮ َﺭ ِﺑّﻲ ﺑِ ْﺎﻟ ِﻘ ْﺴﻂِ َﻭﺃَﻗِﻴ ُﻤﻮﺍ‬ ‫‪1‬‬
‫ﻡ‪29 :7\39‬‬
‫—‪@ŽéÛ @flµ‬‬
‫×‪č Üč ƒŽß@ŽêìŽÇ†aflë@‡čvflß@ğÝ‬‬ ‫‪ @fl‡äčÇ‬‬ ‫]‪[...‬ﺕ‪ 1‬ﻋِﻨﺪ َ ﻛُ ِّﻞ َﻣ ۡﺴ ِﺠ ٖﺪ‪َ ،‬ﻭ ۡٱﺩﻋُﻮﻩ ُ‬ ‫ُﻭ ُﺟﻮ َﻫ ُﻜ ْﻢ ِﻋ ْﻨﺪَ ﻛُ ِّﻞ َﻣﺴ ِْﺠ ٍﺪ َﻭﺍﺩْﻋُﻮ ُﻩ‬
‫‡ ‪@ @æfl 뎆ìŽÈmfl @á×c‬‬ ‫×‪fl ifl @bflà‬‬
‫‪ @flåíğ‡Ûa‬‬ ‫ِﺼﻴﻦَ ﺕ‪ 2‬ﻟَﻪ ُ ٱﻟﺪِّﻳﻦَ‪َ .‬ﻛ َﻤﺎ َﺑﺪ َﺃ َ ُﻛﻢۡ ﺗَﻌُﻮﺩ ُﻭﻥَ «‪.‬‬ ‫ُﻣ ۡﺨﻠ ِ‬ ‫ِﺼﻴﻦَ ﻟَﻪ ُ ﺍﻟﺪِّﻳﻦَ َﻛ َﻤﺎ َﺑﺪ َﺃ َ ُﻛ ْﻢ‬ ‫ُﻣ ْﺨﻠ ِ‬
‫ﺗَﻌُﻮﺩ ُﻭ َﻥ‬
‫› ‪@òÜ Ü‬‬
‫‪Ş Ûa@ŽáèîÜÇ‬‬‫‪fl @ŞÕy‬‬
‫‪fl @bzÔí‹Ï‬‬
‫‪ ëfl @ôfl‡çfl @bzÔí‹Ï‬‬ ‫‬ ‫ﻋﻠَ ۡﻴ ِﻬ ُﻢ‬
‫َ‬
‫ﺕ‪1‬‬
‫]‪ [---‬ﻓَ ِﺮﻳﻘًﺎ‪َ 1‬ﻫﺪ َٰﻯ‪َ ،‬ﻭﻓَ ِﺮﻳﻘًﺎ َﺣ ﱠﻖ‬ ‫ﻋﻠ ْﻴ ِﻬ ُﻢ‬ ‫َ‬ ‫ﻓَ ِﺮﻳﻘًﺎ َﻫﺪ َﻯ َﻭﻓ ِﺮﻳﻘﺎ َﺣﻖ َ‬
‫ﱠ‬ ‫ً‬ ‫َ‬ ‫‪2‬‬
‫ﻡ‪30 :7\39‬‬
‫‪@æ뎆@åčß@bflîÛčëc@flµİ‬‬‫“ ‪č îfl‬‬ ‫‪Ş Ûa@(a뎉ƒ‬‬ ‫‪fl mŞ a@ŽáèŽãŞ g‬‬ ‫ﻀ ٰﻠَﻠَﺔُ‪ .‬ﺇِﻧﱠ ُﻬ ُﻢ‪ 2‬ٱﺗ ﱠ َﺨﺬُﻭﺍْ ٱﻟ ﱠ‬
‫ﺸ ٰﻴَﻄِ ﻴﻦَ ﺃ َ ۡﻭ ِﻟﻴَﺎ ٓ َءﺕ‪،2‬‬ ‫ٱﻟ ﱠ‬ ‫ﺸﻴَﺎﻁِ ﻴﻦَ‬ ‫ﺍﻟﻀ َﱠﻼﻟَﺔ ُ ﺇِﻧﱠ ُﻬ ُﻢ ﺍﺗ ﱠ َﺨﺬُﻭﺍ ﺍﻟ ﱠ‬
‫‪@ @æfl 뎇nfl èşß@áŽèãŞ c @flæìŽj‬‬
‫‪fl zflíëfl @čéÜK Ûa‬‬ ‫َ‬
‫ﺴﺒُﻮﻥَ ‪ 3‬ﺃﻧﱠ ُﻬﻢ ﱡﻣﻬۡ ﺘَﺪ ُﻭﻥَ ‪.‬‬ ‫ٱ¡ِ‪َ ،‬ﻭﻳَ ۡﺤ َ‬ ‫ﻣِ ﻦ ﺩ ُﻭ ِﻥ ﱠ‬ ‫ﺴﺒُﻮﻥَ ﺃﻧﱠ ُﻬ ْﻢ‬‫َ‬ ‫}ِ َﻭﻳَ ْﺤ َ‬ ‫ُﻭﻥ ﱠ‬ ‫ﻣِﻦ ﺩ ِ‬ ‫ﺃ َ ْﻭ ِﻟﻴَﺎ َء ْ‬
‫ُﻣ ْﻬﺘَﺪ ُﻭ َﻥ‬
‫×‪@ğÝ‬‬‫‚‪ @fl‡äčÇ@áØnfl äfl íŒ@(a뎉‬‬ ‫†‪Ž @flâ‬‬‫‪fl a@ïčäjfl ífl‬‬ ‫ٰﻳَﺒَﻨ ِٓﻲ َءﺍﺩ ََﻡ! ُﺧﺬُﻭﺍْ ِﺯﻳﻨَﺘَ ُﻜﻢۡ ﻋِﻨﺪ َ ﻛُ ِّﻞ َﻣ ۡﺴ ِﺠ ٖﺪ‪.‬‬ ‫ﻳَﺎ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ُﺧﺬُﻭﺍ ِﺯﻳﻨَﺘ َ ُﻜ ْﻢ ِﻋ ْﻨﺪ َ ُﻛ ِّﻞ‬ ‫‪3‬‬
‫ﻡ‪31 :7\39‬‬
‫‹‪@bÛ@ŽéãŞ g@(aìÏ‬‬ ‫‹‪ Žm@bÛëfl @(aìŽi‬‬‫×‪fl ’aflë@(aìÜ‬‬‫‪ ëfl @‡čvflß‬‬ ‫ٱﺷ َﺮﺑُﻮﺍْ‪َ ،‬ﻭ َﻻ ﺗ ُ ۡﺴ ِﺮﻓُ ٓﻮﺍْ‪ ~ .‬ﺇِﻧﱠﻪۥُ َﻻ‬ ‫َﻭ ُﻛﻠُﻮﺍْ َﻭ ۡ‬ ‫ﺷ َﺮﺑُﻮﺍ َﻭ َﻻ ﺗُﺴ ِْﺮﻓُﻮﺍ‬ ‫َﻣﺴ ِْﺠ ٍﺪ َﻭﻛُﻠُﻮﺍ َﻭﺍ ْ‬
‫‪@ @µ‬‬ ‫‪fl Ï‬‬‫‹‪č‬‬ ‫‪ ¾a@şkz‬‬ ‫‪č íŽ‬‬ ‫ﻳُﺤِ ﺐﱡ ۡٱﻟ ُﻤﺴۡ ِﺮﻓِﻴﻦَ ‪.‬‬
‫ﺱ‪1‬‬
‫ﺇِﻧﱠﻪ ُ َﻻ ﻳُﺤِ ﺐﱡ ْﺍﻟ ُﻤﺴ ِْﺮﻓِﻴ َﻦ‬
‫‹‪@flx‬‬ ‫‹‪fl ‚c@ïčnÛKa@čéÜK Ûa@òäfl íŒ@flâ‬‬ ‫‪Şy‬‬ ‫‪fl @åflß@ÝÓ‬‬ ‫ﺝ‬ ‫ٱ¡ِ‪ ،‬ٱﻟﱠﺘ ِٓﻲ ﺃ َ ۡﺧ َﺮ َ‬ ‫ﻗُ ۡﻞ‪َ » :‬ﻣ ۡﻦ َﺣ ﱠﺮ َﻡ ِﺯﻳﻨَﺔَ ﱠ‬ ‫}ِ ﺍﻟﱠﺘِﻲ ﺃ َ ْﺧ َﺮ َ‬
‫ﺝ‬ ‫ﻗُ ْﻞ َﻣ ْﻦ َﺣ ﱠﺮ َﻡ ِﺯﻳﻨَﺔَ ﱠ‬ ‫ﻡ‪32 :7\39‬‬
‫‪4‬‬

‫‪@flïçč @ÝÓ@ÖŒğ‹Ûa@flåßč @čojfl îğ İ‬‬ ‫‪K Ûaflë@êč†bfljÈ‬‬ ‫‪č Ûč‬‬ ‫ِﻲ‬‫َ‬ ‫ﻫ‬ ‫»‬ ‫‪:‬‬ ‫ۡ‬
‫ﻞ‬ ‫ُ‬ ‫ﻗ‬ ‫«‬ ‫؟‬ ‫ﻕ‬ ‫ﺖ ﻣِ ﻦَ ِ ِ‬
‫ﺯ‬ ‫ۡ‬ ‫ٱﻟﺮ‬
‫ّ‬ ‫ِﻟ ِﻌ َﺒﺎ ِﺩِۦﻩ‪َ ،‬ﻭ ﱠ‬
‫ٱﻟﻄﻴِّ ٰ َﺒ ِ‬ ‫ِﻲ‬
‫َ‬ ‫ﻫ‬ ‫ﻞ‬ ‫ْ‬ ‫ُ‬ ‫ﻗ‬ ‫ﻕ‬ ‫ﺕ ﻣِ ﻦَ ِ ِ‬
‫ﺯ‬ ‫ْ‬ ‫ﺍﻟﺮ‬
‫ّ‬ ‫ﺍﻟﻄﻴِّﺒَﺎ ِ‬ ‫ِﻟ ِﻌ َﺒﺎ ِﺩ ِﻩ َﻭ ﱠ‬
‫¨‪@òfl—Ûčbfl‚@bflîãş‡Ûa@čñìflî‬‬ ‫‪ a@ïčÏ@(aìŽäßfl a@flåíč‰ÜK Ûč‬‬ ‫ﺼ ٗﺔ‪،2‬‬ ‫َ‬ ‫ﻟ‬
‫ِ‬ ‫َﺎ‬ ‫ﺧ‬ ‫‪،‬‬ ‫ﺎ‬‫َ‬ ‫ﻴ‬‫ﱡﻧ‬‫ۡ‬ ‫ﺪ‬ ‫ٱﻟ‬ ‫ِ‬ ‫ﺓ‬ ‫ﻮ‬ ‫ٰ‬ ‫ﻴ‬
‫ََ‬‫ﺤ‬ ‫ۡ‬
‫ٱﻟ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫‪،‬‬ ‫ْ‪1‬‬
‫ﻟِﻠﱠﺬِﻳﻦَ َءﺍ َﻣﻨُﻮﺍ‬ ‫ﺼﺔً‬ ‫َ‬ ‫ﻟ‬
‫ِ‬ ‫َﺎ‬‫ﺧ‬ ‫ﺎ‬ ‫َ‬ ‫ﻴ‬ ‫ْ‬
‫ﻧ‬ ‫ﱡ‬ ‫ﺪ‬ ‫ﺍﻟ‬ ‫ِ‬ ‫ﺓ‬ ‫ﺎ‬ ‫ﻴ‬
‫ََ‬ ‫ﺤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻟِﻠﱠﺬِﻳ َﻦ ﺁ َ َﻣﻨُﻮﺍ‬
‫—‪@âìÔÛč@čoífl þa@ŽÝ‬‬ ‫‪ğ Ð ㎠@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‪ @čòàfl îfl Ô‬‬
‫‪č Ûa@flâìflí‬‬ ‫ﺼ ُﻞ ۡٱﻷ ٓ ٰﻳَ ِ‬
‫ﺖ‬ ‫ِّ‬ ‫َ‬ ‫ﻔ‬ ‫ُ‬ ‫ﻧ‬ ‫ِﻚَ‬ ‫ﻟ‬ ‫َ‬ ‫ٰ‬
‫ﺬ‬ ‫َ‬
‫ﻛ‬ ‫~‬ ‫«‪.‬‬ ‫ۡ ٰ ‪3‬ﺕ‪1‬‬
‫َﻳ ۡﻮ َﻡ ٱﻟ ِﻘ َﻴ َﻤ ِﺔ‬ ‫ﺕ ِﻟﻘَ ْﻮ ٍﻡ‬ ‫ﺼ ُﻞ ْﺍﻵَﻳَﺎ ِ‬ ‫ِّ‬ ‫َ‬ ‫ﻔ‬ ‫ُ‬ ‫ﻧ‬ ‫ِﻚَ‬ ‫ﻟ‬‫َ‬ ‫ﺬ‬ ‫ﻛ‬ ‫َ‬ ‫َﻳ ْﻮ َﻡ ْﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ‬
‫‪@ @æfl ìŽàÜ Èflí‬‬ ‫ِﻟﻘَ ۡﻮ ٖﻡ َﻳﻌۡ ﻠَ ُﻤﻮﻥَ‪.‬‬ ‫َﻳ ْﻌﻠَ ُﻤﻮﻥَ‬
‫‪@bflèäčß@fl‹èflÃ‬‬ ‫‪ @bflß@fl”y‬‬ ‫‪č ìfl Ð Ûa@flïiğ Š‬‬
‫‹‪fl @flâ‬‬‫‪Şy‬‬ ‫‪fl @bflàãŞ g@ÝÓ‬‬ ‫ﻅ َﻬ َﺮ‬ ‫ﺶ‪َ ،‬ﻣﺎ َ‬ ‫ﻲ ۡٱﻟﻔ ٰ ََﻮﺣِ َ‬ ‫ﻗُ ۡﻞ‪» :‬ﺇِﻧﱠ َﻤﺎ َﺣ ﱠﺮ َﻡ َﺭﺑِّ َ‬ ‫َ‬
‫ﺶ َﻣﺎ ﻅ َﻬ َﺮ‬ ‫ﻲ ﺍﻟﻔ ََﻮﺍﺣِ َ‬ ‫ْ‬ ‫ﻗُ ْﻞ ﺇِﻧﱠ َﻤﺎ َﺣ ﱠﺮ َﻡ َﺭﺑِّ َ‬ ‫ﻡ‪33 :7\39‬‬
‫‪5‬‬

‫ﻖ‪،‬‬ ‫ۡ‬
‫ﻲ ﺑِﻐ َۡﻴ ِﺮ ٱﻟ َﺤ ّ ِ‬ ‫ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ﻄﻦَ ‪َ ،‬ﻭ ۡ ِ‬ ‫ﻣِ ۡﻨ َﻬﺎ َﻭ َﻣﺎ ﺑَ َ‬ ‫ﻲ ﺑِﻐَﻴ ِْﺮ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ﻣِ ْﻨ َﻬﺎ َﻭ َﻣﺎ ﺑَ َ‬
‫¨‪@æcëfl @ğÕ‬‬ ‫‪ a@Ìfl ič @flïÌfljÛaflë@fláq⁄aflë@flåİ‬‬ ‫‪ ifl @bflßëfl‬‬ ‫ٱﻹﺛ َﻢ َﻭٱﻟﺒَﻐ ‪َ1‬‬ ‫ﺍﻹﺛ َﻢ َﻭﺍﻟﺒَﻐ َ‬ ‫ﻄﻦَ َﻭ ِ‬
‫ٰ‬ ‫ۡ‬
‫‹×‪@æcëfl @bäİÜŽŽ@éči@Þğäfl íŽ @áÛ@bflß@čéÜK Ûbči@(aì‬‬ ‫‪ “Žm‬‬ ‫َ‬
‫ﭑ¡ِ َﻣﺎ ﻟﻢۡ ﻳُﻨ ِ َّﺰﻝ ﺑِِۦﻪ ﺳُﻠﻄ ٗﻨﺎ‪~ ،‬‬ ‫ۡ‬ ‫َ‬ ‫َﻭﺃَﻥ ﺗ ُ ۡﺸ ِﺮﻛُﻮﺍ ﺑِ ﱠ‬
‫ْ‬ ‫ﺎ¡ِ َﻣﺎ ﻟ ْﻢ ﻳُﻨ ِ َّﺰ ْﻝ‬ ‫َ‬ ‫ﺸ ِﺮ ُﻛﻮﺍ ﺑِ ﱠ‬ ‫ﻖ َﻭﺃ َ ْﻥ ﺗ ُ ْ‬ ‫ْﺍﻟ َﺤ ّ ِ‬
‫‪@ @æfl ìŽàÜ Èflm@bÛ@bflß@čéÜKÛa@óÜÇ‬‬ ‫‪fl @(aìÛìÔmfl‬‬ ‫ٱ¡ِ َﻣﺎ َﻻ ﺗ َﻌۡ ﻠَ ُﻤﻮﻥَ «‪.‬‬ ‫ﻋﻠَﻰ ﱠ‬ ‫َﻭﺃَﻥ ﺗَﻘُﻮﻟُﻮﺍْ َ‬ ‫}ِ َﻣﺎ َﻻ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ُ‬
‫ﻄﺎﻧًﺎ َﻭﺃ ْﻥ ﺗَﻘُﻮﻟﻮﺍ َ‬ ‫َ‬ ‫ْ‬
‫ﺑِ ِﻪ ﺳُﻠ َ‬
‫ﺗَ ْﻌﻠَ ُﻤﻮﻥَ‬
‫‪@bÛ@áŽèÜu‬‬
‫‪fl c @bflu@aflˆhÏ‬‬
‫‪ @Ýfluc @đòߪ c@ğÝØ‬‬‫‪ Ûčëfl‬‬ ‫]ﻭ ِﻟ ُﻜ ِّﻞ ﺃ ُ ﱠﻣ ٍﺔ ﺃَ َﺟ ‪ٞ‬ﻞ‪ .‬ﻓَﺈِﺫَﺍ َﺟﺎ ٓ َء ﺃ َ َﺟﻠُ ُﻬﻢۡ ‪َ ،1‬ﻻ‬ ‫َ‬ ‫َﻭ ِﻟﻜُ ِّﻞ ﺃ ُ ﱠﻣ ٍﺔ ﺃ َ َﺟ ٌﻞ ﻓَﺈِﺫَﺍ َﺟﺎ َء ﺃ َ َﺟﻠُ ُﻬ ْﻢ َﻻ‬ ‫‪6‬‬
‫ﻡ‪34 :7\39‬‬
‫ﻋ ٗﺔ َﻭ َﻻ ﻳَ ۡﺴﺘ َۡﻘ ِﺪ ُﻣﻮﻥَ‬‫ﺳﺎ َ‬ ‫ﻳَ ۡﺴﺘ َۡﺄﺧِ ُﺮﻭﻥَ ]‪َ [...‬‬ ‫ﻋﺔً َﻭ َﻻ ﻳَ ْﺴﺘ َ ْﻘ ِﺪ ُﻣﻮﻥَ‬ ‫ﺳﺎ َ‬ ‫ﺴﺘ َﺄْﺧِ ُﺮﻭﻥَ َ‬ ‫ﻳَ ْ‬
‫ﺕ‪1‬‬ ‫‪2‬‬
‫‡‪@ @æfl ìŽß‬‬‫‚‹‪č Ôflnflí@bÛëfl @òflÇbflŽ@flæëŽ‬‬ ‫‪č dflnflí‬‬
‫]‪[...‬ﺕ‪[.1‬‬
‫ۡ‬ ‫َﻳﺎ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ﺇِ ﱠﻣﺎ ﻳَﺄْﺗِﻴَﻨﱠ ُﻜ ْﻢ ُﺭﺳُ ٌﻞ ﻣِ ْﻨ ُﻜ ْﻢ‬
‫ٰ َﻳﺒَﻨ ٓ‬
‫ُ ﻡ‪1‬‬ ‫ُ ‪1‬‬
‫‪@áØäğß@ÝŽŽŠ‬‬ ‫†‪Ž @áØäŞ îfl mč dflí@bŞßg@flâ‬‬‫‪fl a@ïčäjfl ífl‬‬ ‫ِﻲ َءﺍﺩ ََﻡ! ِﺇ ﱠﻣﺎ َﻳﺄﺗِﻴَﻨﱠﻜﻢۡ ُﺭ ُ‬
‫ﺳ ‪ٞ‬ﻞ ِ ّﻣﻨﻜﻢۡ‬ ‫‪7‬‬
‫ﻡ‪35 :7\39‬‬
‫‪@óÔmŞ a@åàfl Ï‬‬
‫‪ @ïčnífl a@áØîÜÇ‬‬ ‫‪fl @flæìş—Ô‬‬‫‪ ífl‬‬ ‫ﻋﻠَ ۡﻴ ُﻜﻢۡ َءﺍ ٰﻳَﺘِﻲ‪ ،‬ﻓَ َﻤ ِﻦ ٱﺗﱠﻘَ ٰﻰ َﻭﺃَﺻۡ ﻠَ َﺢ‪،‬‬ ‫َ‬ ‫ﱡﻮﻥَ‬ ‫ﺼ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﺁَﻳَﺎﺗِﻲ ﻓَ َﻤ ِﻦ ﺍﺗﱠﻘَﻰ‬
‫ﻳَﻘُ‬ ‫ﺼﻮ َﻥ َ‬ ‫ﻳَﻘُ ﱡ‬
‫‪@ @æfl ìŽã‬‬
‫‪fl zflí@áŽç@bÛëfl @áèîÜÇ‬‬
‫‪fl @ćÒìfl‚@bÜÏ‬‬ ‫‪ @fl|Ü –cëfl‬‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢۡ ‪َ ،‬ﻭ َﻻ ُﻫﻢۡ َﻳ ۡﺤﺰَ ﻧُﻮﻥَ ﺕ‪.1‬‬ ‫ۡ ٌ َ‬‫ﻑ‬ ‫َﻮ‬ ‫ﺧ‬ ‫ﻼ‬ ‫َ‬ ‫َ‬ ‫ﻓ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ُﻫ ْﻢ‬
‫~‬ ‫ﻑ‬
‫ْ ٌ َ‬ ‫َﻮ‬
‫ﺧ‬ ‫ﻼ‬ ‫َ‬ ‫َ‬ ‫ﻓ‬ ‫ﺢ‬ ‫َﻭﺃ َ ْ َ‬
‫َ‬ ‫ﻠ‬‫ﺻ‬
‫ﻳَﺤْﺰَ ﻧُﻮﻥَ‬
‫‪@(a뎋jfl ØflnŽaflë@bflänč ífl bič @(aìŽi‰‬‬
‫× ‪Ş‬‬
‫‪ @flåíč‰ÛKaflë‬‬ ‫ٱﺳﺘ َۡﻜﺒَ ُﺮﻭﺍْ‬
‫ﻋ ْﻨ َﻬﺎ َﻭٱﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍْ ]‪[...‬ﺕ‪ 1‬ﺑِﺎ ٰﻳَﺘِﻨَﺎ َﻭ ۡ‬
‫َﻭﺍﻟﱠﺬِﻳ َﻦ َﻛﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ َﻭﺍ ْﺳﺘَﻜﺒَ ُﺮﻭﺍ َ‬
‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫‪8‬‬
‫ﻡ‪36 :7\39‬‬
‫ۡ ٓ ُ ٰٓ‬
‫‪@bflèîčÏ@áŽç@ŠbŞäÛa@Žkz‬‬ ‫‪fl –c@Ù÷č Ûëž c@bflèäflÇ‬‬ ‫ﺎﺭ‪ُ ~ .‬ﻫﻢۡ ﻓِﻴ َﻬﺎ‬ ‫ﱠ‬ ‫ٰ‬ ‫َ‬ ‫َ‬
‫ﻋﻨ َﻬﺎ‪ ،‬ﺃ ْﻭﻟﺌِﻚَ ﺃﺻۡ َﺤﺐُ ٱﻟﻨ ِ‬ ‫َ‬ ‫ﺻ َﺤﺎﺏُ ﺍﻟﻨﱠ ِ‬
‫ﺎﺭ ُﻫ ْﻢ ﻓِﻴ َﻬﺎ‬ ‫ﺃُﻭﻟَﺌِﻚَ ﺃ َ ْ‬
‫‚ ‪@ @æfl 뎇Üč‬‬ ‫‪fl‬‬ ‫َﺧ ِﻠﺪ ُﻭﻥَ‪.‬‬‫ٰ‬ ‫ﺧَﺎ ِﻟﺪ ُﻭﻥَ‬

‫ِﺼﻴ َﻦ‪ :‬ﻣﻤﺤﺼﻴﻦ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺎﺿﻲ »ﺃ َ َﻣ َﺮ« ﺇﻟﻰ ﺍﻷﻣﺮ‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺃَﻗِﻴ ُﻤﻮﺍ ُﻭﺟُﻮﻫَ ُﻜ ْﻢ ]{[ ِﻋ ْﻨﺪَ ُﻛ ِّﻞ َﻣﺴ ِْﺠ ٍﺪ )ﺍﻟﺠﻼﻟﻴﻦ ‪ (http://goo.gl/oGWNqB‬ﺕ‪ُ (2‬ﻣ ْﺨﻠ ِ‬ ‫‪1‬‬

‫» َﻭﺃَﻗِﻴ ُﻤﻮﺍ«‪.‬‬
‫ﻀ ٰﻠَﻠَﺔُ« ﺕ‪ (2‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.27 :7\39‬‬ ‫ﻣِﻨ ُﻬﻢ ﱠﻣ ۡﻦ َﺣﻘﱠ ۡﺖ َﻋ َﻠ ۡﻴ ِﻪ ٱﻟ ﱠ‬‫‪ (1‬ﻓﺮﻳﻘﻴﻦ ‪ (2‬ﺃﻧﱠ ُﻬ ُﻢ ‪َ (3‬ﻭ َﻳﺤْ ِﺴﺒُﻮﻥَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻭﺻﺤﻴﺤﻪ ﺣﻘﺖ ﻋﻠﻴﻬﻢ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 36 :16\70‬ﻭ ۡ‬ ‫‪2‬‬

‫ُﻴﻮﺭﺍ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺴﻴﻮﺭ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﻋﻠﻰ‬ ‫ﺳ ْﻔﻠَﺘِ َﻬﺎ ﺳ ً‬ ‫ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﻧﺎﺱ ﻣﻦ ﺍﻷﻋﺮﺍﺏ ﻳﻄﻮﻓﻮﻥ ﺑﺎﻟﺒﻴﺖ ﻋﺮﺍﺓ ﺣﺘﻰ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﺮﺃﺓ ﻟﺘﻄﻮﻑ ﺑﺎﻟﺒﻴﺖ ﻭﻫﻲ ﻋﺮﻳﺎﻧﺔ‪ ،‬ﻓﺘﻌﻠﻖ ﻋﻠﻰ ُ‬ ‫‪3‬‬

‫ﺳﻠَﻤﺔ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ‪ :‬ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺣﺠﻮﺍ ﻓﺄﻓﺎﺿﻮﺍ ﻣﻦ ﻣﻨﻰ ﻻ ﻳﺼﻠﺢ ﻷﺣﺪ ﻣﻨﻬﻢ ﻓﻲ‬ ‫ﺍﻟﻴﻮﻡ َﻳ ْﺒﺪ ُﻭ َﺑ ْﻌﻀُﻪ ﺃﻭ ﻛﻠﱡﻪُ \ ﻭ َﻣﺎ َﺑﺪَﺍ ﻣِ ْﻨﻪ ﻓَﻼَ ﺃُﺣِ ﻠﱡﻪُ‪ .‬ﻭﻋﻦ ﻋﻦ ﺃﺑﻲ َ‬ ‫َ‬ ‫ﻭﺟﻮﻩ ﺍﻟ ُﺤ ُﻤﺮ ﻣﻦ ﺍﻟﺬّﺑﺎﺏ‪ ،‬ﻭﻫﻲ ﺗﻘﻮﻝ‪:‬‬
‫ﺩﻳﻨﻬﻢ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻋﻮﺍ ﺃﻥ ﻳﻄﻮﻑ ﻓﻲ ﺛﻮﺑﻴﻪ‪ ،‬ﻓﺄﻳﻬﻢ ﻁﺎﻑ ﺃﻟﻘﺎﻫﻤﺎ ﺣﺘﻰ ﻳﻘﻀﻲ ﻁﻮﺍﻓﻪ‪ ،‬ﻭﻛﺎﻥ ﺃﺗﻘﻰ ﻓﻨﺰﻟﺖ ﻓﻴﻬﻢ‪» :‬ﻳَﺎ َﺑﻨ ِۤﻲ َءﺍﺩ ََﻡ ُﺧﺬُﻭﺍْ ِﺯﻳﻨَﺘ َ ُﻜ ْﻢ ﻋِﻨﺪَ ُﻛ ِّﻞ َﻣﺴ ِْﺠ ٍﺪ« ﺇﻟﻰ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪ِ » :‬ﻟﻘ َْﻮ ٍﻡ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ «‬
‫ﺳ ًﻤﺎ ﻓﻲ ﺃﻳﺎﻡ ﺣﺠﻬﻢ‪ ،‬ﻳﻌﻈﻤﻮﻥ ﺑﺬﻟﻚ ﺣﺠﱠﻬﻢ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻤﺴﻠﻤﻮﻥ‪ :‬ﻳﺎ‬ ‫ﺃﻧﺰﻟﺖ ﻓﻲ ﺷﺄﻥ ﺍﻟﺬﻳﻦ ﻳﻄﻮﻓﻮﻥ ﺑﺎﻟﺒﻴﺖ ﻋﺮﺍﺓ‪ .‬ﻗﺎﻝ ﺍﻟﻜﻠﺒﻲ‪ :‬ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﺠﺎﻫﻠﻴﺔ ﻻ ﻳﺄﻛﻠﻮﻥ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺇﻻ ﻗﻮﺗًﺎ‪ ،‬ﻭﻻ ﻳﺄﻛﻠﻮﻥ ﺩَ َ‬
‫ﺳ َﻢ » َﻭٱ ْﺷ َﺮﺑُﻮﺍْ« ﻓﻨﺰﻟﺖ ﺍﻵﻳﺘﺎﻥ ‪ 31 :7\39‬ﻭ‪ 32‬ﺗﺄﻣﺮﺍﻥ ﺑﻠﺒﺲ ﺍﻟﺜﻴﺎﺏ ﻭﺗﺤﻼﻥ ﺃﻛﻞ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺪﺳﻢ‪.‬‬ ‫ﺭﺳﻮﻝ ﷲ‪ ،‬ﻧﺤﻦ ﺃﺣﻖ ﺑﺬﻟﻚ‪ ،‬ﻓﻨﺰﻟﺖ‪» :‬ﻭ ُﻛﻠُﻮﺍْ« ﺃﻱ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺪﱠ َ‬
‫‹ِ ﺍ ﱠﻟﺘِﻲ‬ ‫ﻲ ِﻟﻠﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ‪ ،‬ﺃﻭ‪ :‬ﻗُﻞْ َﻣﻦْ َﺣ ﱠﺮ َﻡ ِﺯﻳﻨَﺔَ ﱠ‬ ‫ﻕ ﺍﻟﺤﻼﻝ ﻗُﻞْ ِﻫ َ‬ ‫ﺍﻟﺮ ْﺯ ِ‬
‫ﺕ ﻣِ ﻦَ ِ ّ‬ ‫‹ِ ﺍﻟﱠﺘِﻲ ﺃ َ ْﺧ َﺮ َﺝ ِﻟ ِﻌ َﺒﺎ ِﺩ ِﻩ ﻣﻦ ﺍﻟﻘﻄﻦ ﻭﺍﻟﻜﺘﺎﻥ َﻭﺍﻟ ﱠ‬
‫ﻄ ِّﻴ َﺒﺎ ِ‬ ‫ﺼﺔٌ ‪ (3‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻗُ ْﻞ َﻣﻦْ َﺣ ﱠﺮ َﻡ ِﺯﻳﻨَﺔَ ﱠ‬ ‫‪ (1‬ﻟﻤﻦ ﺁ َ َﻣﻦَ ‪ (2‬ﺧَﺎ ِﻟ َ‬ ‫‪4‬‬

‫ِﻲ ِﻟ ﱠﻠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﻳﺸﺮﻛﻬﻢ ﻓﻴﻬﺎ ﺍﻟﻜﻔﺎﺭ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺧﺎﻟﺼﺔ ﻟﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (53‬ﺕ‪ (1‬ﻧﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ‪ :‬ﻗُﻞْ َﻣ ْﻦ َﺣ ﱠﺮ َﻡ‬ ‫َ‬ ‫ﻫ‬ ‫ﻞْ‬ ‫ُ‬ ‫ﻗ‬ ‫ﻕ‬
‫ِ‬ ‫ﺯ‬‫ْ‬ ‫ﺍﻟﺮ‬
‫ّ‬ ‫ِ‬ ‫ﻦَ‬ ‫ﻣِ‬ ‫ﺕ‬‫ِ‬ ‫ﺃ َ ْﺧ َﺮ َﺝ ِﻟ ِﻌﺒَﺎ ِﺩ ِﻩ َﻭﺍﻟ ﱠ‬
‫ﻄ ِّﻴﺒَﺎ‬
‫ﺕ ﻣِ ﻦَ‬‫ﺍﻟﻄﻴِّﺒَﺎ ِ‬ ‫ﺼﺔً ﻳَ ْﻮ َﻡ ْﺍﻟ ِﻘﻴَﺎ َﻣﺔِ‪ ،‬ﺃﻭ‪ :‬ﻗُﻞْ َﻣ ْﻦ َﺣ ﱠﺮ َﻡ ﻓِﻲ ْﺍﻟ َﺤﻴَﺎﺓِ ﺍﻟﺪﱡ ْﻧ َﻴﺎ ِﺯﻳﻨَﺔَ ﱠ‬
‫‹ِ ﺍﻟﱠﺘِﻲ ﺃ َ ْﺧ َﺮ َﺝ ِﻟ ِﻌﺒَﺎ ِﺩ ِﻩ َﻭ ﱠ‬ ‫ﻕ ﻓِﻲ ْﺍﻟ َﺤ َﻴﺎﺓِ ﺍﻟﺪﱡ ْﻧﻴَﺎ ﻗُﻞْ ﻫ َ‬
‫ِﻲ ﻟِﻠﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﺧَﺎ ِﻟ َ‬ ‫ﺍﻟﺮ ْﺯ ِ‬
‫ﺕ ﻣِ ﻦَ ِ ّ‬ ‫‹ِ ﺍﻟﱠﺘِﻲ ﺃ َ ْﺧ َﺮ َﺝ ِﻟ ِﻌ َﺒﺎ ِﺩ ِﻩ َﻭ ﱠ‬
‫ﺍﻟﻄﻴِّﺒَﺎ ِ‬ ‫ِﺯﻳﻨَﺔَ ﱠ‬
‫ﺼﺔً ﻳَ ْﻮ َﻡ ْﺍﻟ ِﻘ َﻴﺎ َﻣ ِﺔ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺃﻭﻝ‪ ،‬ﺹ ‪ .(313‬ﻭﻗﺪ ﻓﺴﺮ ﺍﻟﻤﻨﺘﺨﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ﻛﻤﺎ ﻳﻠﻲ‪َ :‬ﻣ ْﻦ ﺍﻟﺬﻱ ﺣﺮﱠ ﻡ ﺯﻳﻨﺔ ﷲ ﺍﻟﺘﻲ ﺧﻠﻘﻬﺎ ﻟﻌﺒﺎﺩﻩ؟ ﻭﻣﻦ ﺍﻟﺬﻱ ﺣﺮﻡ ﺍﻟﺤﻼﻝ‬ ‫ِﻲ ﻟِﻠﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﺧَﺎ ِﻟ َ‬ ‫َ‬ ‫ﻫ‬ ‫ﻞ‬‫ْ‬ ‫ُ‬ ‫ﻗ‬ ‫ﺍﻟﺮ ْﺯ ِ‬
‫ﻕ‬ ‫ِّ‬
‫ﺍﻟﻄﻴﺐ ﻣﻦ ﺍﻟﺮﺯﻕ؟ ﻗﻞ ﻟﻬﻢ‪ :‬ﻫﺬﻩ ﺍﻟﻄﻴﺒﺎﺕ ﻧﻌﻤﺔ ﻣﻦ ﷲ ﻣﺎ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻤﺘﻊ ﺑﻬﺎ ﺇﻻ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻷﻧﻬﻢ ﻳﺆﺩﻭﻥ ﺣﻘﻬﺎ ﺑﺎﻟﺸﻜﺮ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﻟﻜﻦ ﺭﺣﻤﺔ ﷲ ﺍﻟﻮﺍﺳﻌﺔ ﺷﻤﻠﺖ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺍﻟﻤﺨﺎﻟﻔﻴﻦ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﺧﺎﻟﺼﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻠﻤﺆﻣﻨﻴﻦ )‪ .(http://goo.gl/lAjldI‬ﺧﻄﺄ‪ :‬ﻻ ﻳﻤﻜﻦ ﺍﻥ ﻳﻜﻮﻥ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﺠﻮﺍﺏ ﻣﻦ ﻧﻔﺲ ﺍﻟﺸﺨﺺ‪ :‬ﻗُ ْﻞ َﻣ ْﻦ َﺣ ﱠﺮ َﻡ‬
‫ِﻲ ﻟِﻠﱠﺬِﻳﻦَ ‪.‬‬
‫‪ ...‬ﻗُﻞْ ﻫ َ‬
‫‪ (1‬ﻳُ ْﻨ ِﺰ ْﻝ‪.‬‬ ‫‪5‬‬

‫ﺳﺎ َﻋﺔً َﻭ َﻻ ﻳَ ْﺴﺘ َ ْﻘ ِﺪ ُﻣﻮﻥَ ]ﻋﻠﻴﻪ[ )ﺍﻟﺒﻴﻀﺎﻭﻱ ‪ ،http://goo.gl/bO6usK‬ﺍﻟﺠﻼﻟﻴﻦ‬ ‫‪ (1‬ﺁﺟﺎﻟﻬﻢ ‪ (2‬ﻳَ ْﺴﺘَﺎﺧِ ُﺮﻭ َﻥ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﺈِﺫَﺍ َﺟﺎ َء ﺃ َ َﺟﻠُ ُﻬ ْﻢ َﻻ ﻳَ ْﺴﺘ َﺄْﺧِ ُﺮﻭﻥَ ]ﻋﻨﻪ[ َ‬ ‫‪6‬‬

‫‪.(http://goo.gl/CcQw8o‬‬
‫ﻑ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﺠﻤﻊ » َﻳﺄْﺗِ َﻴﻨﱠ ُﻜ ْﻢ« ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ »ﺍﺗﱠﻘَﻰ« ﺛﻢ ﺇﻟﻰ ﺍﻟﺠﻤﻊ » َﻋﻠَ ْﻴ ِﻬ ْﻢ«‪» .‬ﺇ ﱠﻣﺎ« ﺃﺻﻠُﻬﺎ‪ :‬ﺇﻥ ﺍﻟﺸﺮﻁﻴﺔُ ِﺯﻳﺪَﺕْ ﻋﻠﻴﻬﺎ »ﻣﺎ« ﺗﺄﻛﻴﺪًﺍ‪ ،‬ﺑﻤﻌﻨﻰ ﺇﺫﺍ‪.‬‬ ‫ﻑ‪ ،‬ﺧ َْﻮ َ‬ ‫‪ (1‬ﺗ َﺄ ْ ِﺗﻴَﻨﱠ ُﻜ ْﻢ ‪ (2‬ﺧ َْﻮ ُ‬ ‫‪7‬‬

‫ﻑ َﻋﻠَ ْﻴ ِﻬ ْﻢ َﻭ َﻻ ﻫُ ْﻢ ﻳَﺤْ ﺰَ ﻧُﻮﻥَ ‪ 12‬ﻣﺮﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ :‬ﻻ ﻳﻤﺴﻬﻢ ﺍﻟﺴﻮء ﻭﻻ ﻫﻢ ﻳﺤﺰﻧﻮﻥ‪ ،‬ﻭﻣﺮﺓ‪ :‬ﻻ ﺧﻮﻑ ﻋﻠﻴﻜﻢ ﺍﻟﻴﻮﻡ ﻭﻻ ﺃﻧﺘﻢ ﺗﺤﺰﻧﻮﻥ‪ ،‬ﻭﻣﺮﺓ‪ :‬ﻻ ﺧﻮﻑ‬ ‫ﻭﻗﺪ ﺟﺎءﺕ ﻋﺒﺎﺭﺓ َﻻ ﺧ َْﻮ ٌ‬
‫ﺧﻮﺗﻚَ ‪ ،‬ﻓﻠَﻪ ﺗ َ ْﺴ َﻤﻌﻮﻥ« )ﺗﺜﻨﻴﺔ ‪ (15 :18‬ﻭﺟﺎءﺕ ﻣﻜﺮﺭﺓ ﻓﻲ ﺗﺜﻨﻴﺔ ‪ 18 :18‬ﻭﺃﻋﻤﺎﻝ ‪22 :3‬‬ ‫ﺍﻟﺮﺏﱡ ﺇِﻟ ُﻬﻚَ ﻧَ ِﺒﻴ•ﺎ ﻣِﺜْﻠﻲ ﻣِ ﻦ َﻭﺳْﻄِ ﻚَ ‪ ،‬ﻣِ ﻦ ﺇِ َ‬ ‫ﻋﻠﻴﻜﻢ ﺍﻟﻴﻮﻡ ﻭﻻ ﺃﻧﺘﻢ ﺗﺤﺰﻧﻮﻥ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻳُﻘﻴ ُﻢ َﻟﻚَ ﱠ‬
‫ﻭ‪.37 :7‬‬
‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺍﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍ ]ﻣﻨﻜﻢ[ ﺑِﺂَﻳَﺎﺗِﻨَﺎ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،8‬ﺹ ‪.(http://goo.gl/UKuuhp 111‬‬ ‫‪8‬‬

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 ‫‪@čéÜK Ûa@óÜÇ‬‬ ‫‪fl @ôfl‹nfl Ïa@åàŞ ßč @ŽáÜ Ãc@åflàÏ‬‬ ‫‬ ‫ٱ¡ِ َﻛ ِﺬﺑًﺎ ﺃ َ ۡﻭ‬ ‫ﻋ َﻠﻰ ﱠ‬ ‫ﻓَ َﻤ ۡﻦ ﺃ َ ۡﻅ َﻠ ُﻢ ﻣِ ﱠﻤ ِﻦ ۡٱﻓﺘ ََﺮ ٰﻯ َ‬ ‫}ِ َﻛ ِﺬﺑًﺎ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ﻅﻠَ ُﻢ ﻣِ ﱠﻤ ِﻦ ﺍ ْﻓﺘ ََﺮﻯ َ‬ ‫ﻓَ َﻤ ْﻦ ﺃ َ ْ‬ ‫ﻡ‪37 :7\39‬‬
‫‪1‬‬
‫ٓ‬
‫‪@áŽèÛbfläífl @Ù÷č Û ëž c@éčnífl bič @fll‰‬‬ ‫× ‪Ş‬‬ ‫‪ @ëc@bĆi‰‬‬ ‫× ‪č‬‬ ‫‬ ‫َﺼﻴﺒُ ُﻬﻢ ِ ّﻣﻦَ‬ ‫ﺏ ﺑِﺎ ٰﻳَﺘِِۦﻪٓ؟ ﺃ ُ ْﻭ ٰﻟَﺌِﻚَ َﻳﻨَﺎﻟُ ُﻬﻢۡ ﻧ ِ‬ ‫َﻛﺬﱠ َ‬ ‫َﺼﻴﺒُ ُﻬ ْﻢ‬ ‫َ ُْ ِ‬ ‫ﻧ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ُ‬ ‫ﻟ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻳ‬ ‫ِﻚَ‬ ‫ﺌ‬ ‫َ‬ ‫ﻟ‬ ‫ﻭ‬ ‫ُ‬ ‫ﺃ‬ ‫ﻪ‬
‫ِ‬ ‫ِ‬ ‫ﺗ‬ ‫ﺎ‬ ‫ﺃ َ ْﻭ َﻛﺬ ﱠ َ ِ َ‬
‫ﻳ‬ ‫َ‬ ‫ﺂ‬ ‫ﺑ‬ ‫ﺏ‬
‫‪@áŽèmbflu@aflˆg@óŞny‬‬ ‫‪fl @čknfl Ø‬‬‫ﺳﻠُﻨَﺎ ﻳَﺘ ََﻮﻓﱠ ۡﻮﻧَ ُﻬﻢۡ ‪č Ûa@flåßğ @áŽèjŽ îč—ãfl ،‬‬ ‫‪1‬‬ ‫ﺕ‬
‫ۡٱﻟ ِﻜ ٰﺘ َ ِ َ ٰ ِ َ َ ُﻢۡ ُ ُ‬
‫ﺭ‬ ‫ﻬ‬ ‫ﺗ‬ ‫ۡ‬ ‫ء‬ ‫ٓ‬ ‫ﺎ‬ ‫ﺟ‬ ‫ﺍ‬ ‫َ‬ ‫ﺫ‬ ‫ﺇ‬ ‫ﻰ‬ ‫ٓ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﺣ‬ ‫‪.‬‬ ‫ﺐ‬ ‫ﺳﻠُﻨَﺎ‬ ‫ﺏ َ ِ َ َ ُْ ُ ُ‬
‫ﺭ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ْ‬ ‫ﺗ‬ ‫ء‬ ‫ﺎ‬ ‫ﺟ‬ ‫ﺍ‬ ‫َ‬ ‫ﺫ‬ ‫ﺇ‬ ‫ﻰ‬ ‫ﱠ‬ ‫ﺘ‬ ‫ﺣ‬ ‫ﻣِ ﻦَ ْﺍﻟ ِﻜﺘ َﺎ ِ‬
‫Ž ‪@áŽnä×@bflß@flåíc@(aìÛbÓ@áŽèãfl ìKÏìflnfl ífl @bfläÜ‬‬ ‫‪ŽŠ‬‬ ‫‪Ž‬‬ ‫ﻗَﺎﻟُ ٓﻮﺍْ‪» :‬ﺃ َ ۡﻳﻦَ َﻣﺎ ﻛُﻨﺘُﻢۡ ﺗ َ ۡﺪﻋُﻮﻥَ ‪ ،‬ﻣِﻦ ﺩ ُﻭ ِﻥ‬ ‫ﻳَﺘ ََﻮﻓﱠ ْﻮﻧَ ُﻬ ْﻢ ﻗَﺎﻟﻮﺍ ﺃﻳْﻦَ َﻣﺎ ﻛﻨﺘ ْﻢ ﺗﺪﻋُﻮﻥَ‬
‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫‪@bŞäÇ‬‬ ‫‪fl @(aìsÜš‬‬ ‫‪fl @(aìÛbÓ@čéÜK Ûa@æ뎆@åčß@flæìŽÇ‡flm‬‬ ‫ﻋﻠ ٰ ٓﻰ‬‫َ‬ ‫ﺷ ِﻬﺪ ُﻭﺍْ َ‬ ‫ﻋﻨﱠﺎ«‪َ .‬ﻭ َ‬ ‫ﺿﻠﱡﻮﺍْ َ‬ ‫ٱ¡ِ؟« ﻗَﺎﻟُﻮﺍْ‪َ » :‬‬ ‫ﱠ‬ ‫ﻋﻨﱠﺎ‬ ‫ﺿﻠﱡﻮﺍ َ‬ ‫}ِ ﻗَﺎﻟُﻮﺍ َ‬ ‫ُﻭﻥ ﱠ‬ ‫ﻣِ ْﻦ ﺩ ِ‬
‫‪@(aìŽãb×@áŽèãŞ c @áè‬‬ ‫‪č Ð ãc@óÜÇ‬‬ ‫’‪fl @(a뎇è‬‬ ‫‪fl ëfl‬‬ ‫ٰ‬
‫ﺃَﻧﻔ ِﺴ ِﻬﻢۡ ﺃﻧ ُﻬﻢۡ ﻛَﺎﻧُﻮﺍ َﻛﻔ ِِﺮﻳﻦَ‪.‬‬‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫ﻋﻠﻰ ﺃﻧﻔ ِﺴ ِﻬ ْﻢ ﺃﻧ ُﻬ ْﻢ ﻛَﺎﻧُﻮﺍ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﺷ ِﻬﺪ ُﻭﺍ َ‬ ‫َﻭ َ‬
‫× ‪@ @åfl í‹Ðč‬‬‫‬ ‫ﻛَﺎﻓ ِِﺮﻳﻦَ‬
‫‚‪@åčß@oÜ‬‬ ‫‚‪fl @‡Ó@áflßc@ïčÏ@(aìÜ‬‬ ‫ِﻲ ﺃ ُ َﻣ ٖﻢﺕ‪ 1‬ﻗَ ۡﺪ َﺧﻠَ ۡﺖ ﻣِﻦ َﻗ ۡﺒ ِﻠﻜُﻢ ‪Ž †a@flÞbÓ‬‬ ‫ﻗَﺎﻝَ‪ۡ » :‬ٱﺩ ُﺧﻠُﻮﺍْ ﻓ ٓ‬ ‫ﺖ ﻣِ ْﻦ‬ ‫ﻗَﺎ َﻝ ﺍﺩْ ُﺧﻠُﻮﺍ ﻓِﻲ ﺃ ُ َﻣ ٍﻢ ﻗَﺪْ َﺧﻠَ ْ‬ ‫‪2‬‬
‫ﻡ‪38 :7\39‬‬
‫× ‪@bflàÜK‬‬ ‫§‪ @ŠbŞäÛa@ïčÏ@÷ã⁄aflë@ğå‬‬ ‫‪č a@flåßğ @áØÜč jÓ‬‬ ‫ﺎﺭ«‪ .‬ﻛُﻠ َﻤﺎ ﺩَ َﺧﻠَ ۡﺖ‬ ‫ﱠ‬ ‫ﻧﺲ ﻓِﻲ ٱﻟﻨﱠ ِ‬ ‫ٱﻹ ِ‬ ‫ِ ّﻣﻦَ ۡٱﻟ ِﺠ ِّﻦ َﻭ ۡ ِ‬ ‫ﺎﺭ‬‫ﺍﻹ ْﻧ ِﺲ ﻓِﻲ ﺍﻟﻨﱠ ِ‬ ‫ﻗَ ْﺒ ِﻠ ُﻜ ْﻢ ﻣِ ﻦَ ْﺍﻟ ِﺠ ِّﻦ َﻭ ْ ِ‬
‫‪@aflˆg@óŞny‬‬ ‫‪fl @bflènfl ‚c@ofläÈ‬‬ ‫‚‪fl ÛK@òŞßc@oÜ‬‬ ‫†‪fl‬‬‫‪fl‬‬ ‫َ‪1‬‬
‫ﺃ ُ ﱠﻣ ‪ٞ‬ﺔ ﻟﱠ َﻌﻨ َۡﺖ ﺃ ُ ۡﺧﺘَ َﻬﺎ ]‪َ . [...‬ﺣﺘ ﱠ ٰ ٓﻰ ﺇِﺫﺍ‬
‫‪2‬‬ ‫ﺕ‬
‫َﺖ ﺃ ْﺧﺘ َ َﻬﺎ َﺣﺘﱠﻰ ِﺇﺫَﺍ‬ ‫ُ‬ ‫ﺖ ﺃ ُ ﱠﻣﺔ ٌ ﻟَ َﻌﻨ ْ‬ ‫ﻛُﻠﱠ َﻤﺎ ﺩَ َﺧﻠَ ْ‬
‫‪@áŽèífl‹‚c@oÛbÓ@bÈîčàu‬‬ ‫‪fl @bflèîčÏ@(aì׊‬‬ ‫‪fl aކa‬‬ ‫ﻴﻌﺎ‪ ،‬ﻗَﺎﻟَ ۡﺖ ﺃ ُ ۡﺧ َﺮ ٰﯨ ُﻬﻢۡ‬ ‫ﱠﺍﺭﻛُﻮﺍْ‪ 2‬ﻓِﻴ َﻬﺎ َﺟﻤِ ٗ‬ ‫ٱﺩ َ‬ ‫ﺖ ﺃ ْﺧ َﺮﺍ ُﻫ ْﻢ‬ ‫ُ‬ ‫ﱠﺍﺭﻛُﻮﺍ ﻓِﻴ َﻬﺎ َﺟ ِﻤﻴﻌًﺎ ﻗَﺎﻟَ ْ‬ ‫ﺍﺩ َ‬
‫ﺿﻠﱡﻮﻧَﺎ‪،‬‬ ‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ءِ‬ ‫ٓ‬ ‫ﺆُﻻ‬ ‫َ‬ ‫ﻫ‬
‫َ‬ ‫ٓ‬ ‫ٰ‬ ‫!‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﺑ‬
‫ﱠ‬ ‫ﺭ‬ ‫»‬ ‫‪:‬‬ ‫ﻢۡ‬ ‫ﻬ‬‫ِﻷُﻭ ُ‬
‫ﯨٰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺿﻠﱡﻮﻧَﺎ ﻓَﺂَﺗِ ِﻬ ْﻢ‬ ‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ءِ‬ ‫ﻻ‬ ‫َ‬ ‫ﺆ‬ ‫ُ‬ ‫ﻫ‬
‫َ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﱠ‬ ‫ﺑ‬ ‫ﺭ‬ ‫ﻢ‬ ‫ﻫ‬‫ُ‬ ‫ﻭﻻ‬ ‫َ‬ ‫ِﻷ ُ‬
‫َ‬ ‫ْ َ‬
‫‪4‬‬ ‫ﺕ‬ ‫ﺕ‪3‬‬
‫‪@biafl‰Ç‬‬ ‫‪fl @áèmč bÏ‬‬ ‫‪ @bflãìsÜš‬‬‫‪fl c @bÛûŽçfl @bfläiŞ Š‬‬
‫‪fl @áŽèîÛëdÛč‬‬
‫‪@åčØÛ ëfl @ÑÈčš@ČÝØ‬‬ ‫ﺎﺭ«‪ .‬ﻗَﺎﻝَ‪ِ » :‬ﻟ ُﻜ ٖ ّﻞ ‪ Ûč@flÞbÓ@ŠbŞäÛa@flåßğ @bÐÈčš‬‬ ‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ٱﻟ‬ ‫ﻦَ‬ ‫ﻣ‬ ‫ّ‬ ‫ِ‬ ‫ﺎ‬ ‫ﻔ‬‫ٗ‬ ‫ﻌۡ‬ ‫ﺿ‬ ‫ِ‬ ‫ﺎ‬ ‫ﺍﺑٗ‬ ‫َ‬ ‫ﺬ‬ ‫ﻋ‬
‫ﻓَﺎﺗِ ِﻬﻢۡ َ‬
‫‪3‬‬
‫ﺎﺭ ﻗَﺎ َﻝ ِﻟﻜُ ٍّﻞ‬ ‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻦَ‬ ‫ﻣِ‬ ‫ﺎ‬ ‫ً‬ ‫ﻔ‬ ‫ﻌ‬
‫ِ ْ‬ ‫ﺿ‬ ‫ًﺎ‬ ‫ﺑ‬ ‫ﺍ‬ ‫َ‬ ‫ﺬ‬ ‫ﻋ‬ ‫َ‬
‫‪@ @æfl ìŽàÜ Èflm@bKÛ‬‬ ‫ﺿﻌۡ ‪ٞ‬ﻒ‪َ ~ .‬ﻭ ٰﻟَﻜِﻦ ﱠﻻ ﺗ َﻌۡ ﻠَ ُﻤﻮﻥَ ‪.«4‬‬ ‫ِ‬
‫ﺕ‪5‬‬
‫]‪[...‬‬ ‫ﻒ َﻭﻟَﻜ ِْﻦ َﻻ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ‬ ‫ِ ْ ٌ‬ ‫ﻌ‬ ‫ﺿ‬
‫‪@áØÛ @flæb×@bflàÏ‬‬ ‫‪ @áŽèífl‹‚dÛč@áŽèîÛëc@oÛbÓëfl‬‬ ‫َﻭﻗَﺎﻟَ ۡﺖ ﺃُﻭﻟَ ٰﯨ ُﻬﻢۡ ِﻷ ُ ۡﺧ َﺮ ٰﯨ ُﻬﻢۡ ‪» :‬ﻓَ َﻤﺎ َﻛﺎﻥَ ﻟَﻜﻢُۡ‬ ‫ﻭﻻ ُﻫ ْﻢ ِﻷ ُ ْﺧ َﺮﺍ ُﻫ ْﻢ ﻓَ َﻤﺎ َﻛﺎﻥَ ﻟَ ُﻜ ْﻢ‬ ‫ﺖ ﺃُ َ‬ ‫َﻭﻗَﺎﻟَ ْ‬ ‫ﻡ‪39 :7\39‬‬
‫‪@bflàič @fllafl‰È‬‬ ‫‪fl Ûa@(aìÓ뎉Ï‬‬ ‫‪ @Ý›Ï@åčß@bfläîÜÇ‬‬ ‫‪fl‬‬ ‫ﺍﺏ‪ ،‬ﺑِ َﻤﺎ ُﻛﻨﺘُﻢۡ‬ ‫ﻀ ٖﻞ‪ .‬ﻓَﺬُﻭﻗُﻮﺍْ ۡٱﻟﻌَﺬ َ َ‬ ‫ﻋﻠَ ۡﻴﻨَﺎ ﻣِﻦ ﻓَ ۡ‬ ‫َ‬ ‫ﺍﺏ ﺑِ َﻤﺎ‬ ‫َ‬
‫ﻀ ٍﻞ ﻓَﺬﻭﻗﻮﺍ ﺍﻟﻌَﺬ َ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ﻣِﻦ ﻓَ ْ‬ ‫ﻋﻠَ ْﻴﻨَﺎ ْ‬ ‫َ‬
‫‪@ @æfl ìŽj‬‬‫×‪č Øflm@áŽnä‬‬ ‫ﺗ َۡﻜ ِﺴﺒُﻮﻥَ «‪.‬‬ ‫ُﻛ ْﻨﺘ ُ ْﻢ ﺗ َ ْﻜ ِﺴﺒُﻮﻥَ‬
‫‪@(a뎋jfl ØflnŽaflë@bflänč ífl bič @(aìŽi‰‬‬ ‫× ‪Ş‬‬ ‫‪ @flåíč‰ÛKa@Şæg‬‬ ‫ﻋ ۡﻨ َﻬﺎ‪َ ،‬ﻻ‬ ‫ﺇِ ﱠﻥ ٱﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎ َﻭٱﺳۡ ﺘ َۡﻜﺒَ ُﺮﻭﺍْ َ‬ ‫ﺇِ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ َﻭﺍ ْﺳﺘ َ ْﻜﺒَ ُﺮﻭﺍ‬ ‫ﻡ‪40 :7\39‬‬
‫‪3‬‬

‫‚‪@flæìÜ‬‬ ‫‪Ž ‡flí@bÛëfl @bflà‬‬ ‫‪Ş Ûa@Žlìflic@áŽèÛ @Ž|nŞ Ð mŽ @bÛ@bflèäflÇ‬‬ ‫ﺴ َﻤﺎٓءِ‪َ ،‬ﻭ َﻻ ﻳَ ۡﺪ ُﺧﻠُﻮﻥَ‬ ‫ﺗُﻔَﺘ ﱠ ُﺢ‪ 1‬ﻟَ ُﻬﻢۡ ﺃ َ ۡﺑ ٰ َﻮﺏُ ‪ 2‬ٱﻟ ﱠ‬ ‫ﺴ َﻤﺎءِ َﻭ َﻻ‬ ‫ﻋ ْﻨ َﻬﺎ َﻻ ﺗُﻔَﺘ ﱠ ُﺢ ﻟَ ُﻬ ْﻢ ﺃَﺑ َْﻮﺍﺏُ ﺍﻟ ﱠ‬ ‫َ‬
‫ﺳ ِ ّﻢ‬‫ۡٱﻟ َﺠﻨﱠﺔَ َﺣﺘ ﱠ ٰﻰ ﻳَ ِﻠ َﺞ ۡٱﻟ َﺠ َﻤ ُﻞ ﻓِﻲ َ‬ ‫ﻳَﺪْ ُﺧﻠُﻮﻥَ ْﺍﻟ َﺠﻨﱠﺔَ َﺣﺘﱠﻰ ﻳَ ِﻠ َﺞ ْﺍﻟ َﺠ َﻤ ُﻞ ﻓِﻲ‬
‫‪5‬‬ ‫‪4‬‬ ‫‪3‬‬
‫©‪@čÂbflî‬‬ ‫Ž‪č a@ğá‬‬ ‫§ ‪fl @ïčÏ@ŽÝàfl‬‬ ‫‪ a@flwÜč ífl @óŞny‬‬ ‫§ ‪fl @òäŞ‬‬
‫‪a‬‬
‫‪@ @µ‬‬‫‹ ‪fl ßč‬‬ ‫‪ v¾a@ðvflã@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‪ ëfl‬‬ ‫ۡٱﻟﺨِ ﻴَﺎﻁِ ‪6‬ﻡ‪َ ~ .1‬ﻭ َﻛ ٰﺬ َﻟِﻚَ ﻧ َۡﺠ ِﺰﻱ ۡٱﻟ ُﻤ ۡﺠ ِﺮﻣِﻴﻦَ ‪.‬‬ ‫َﺠْﺰﻱ ْﺍﻟ ُﻤﺠْ ِﺮﻣِ ﻴﻦَ‬ ‫ﺳ ِ ّﻢ ْﺍﻟﺨِ ﻴَﺎﻁِ َﻭ َﻛﺬَﻟِﻚَ ﻧ ِ‬ ‫َ‬
‫‪@•aflìË‬‬ ‫‪ @áèÓ‬‬ ‫‪č ìÏ@åčßëfl @†bflèßč @fláäŞ èflu‬‬ ‫‪fl @åğß@áŽèÛ‬‬ ‫ﻟَ ُﻬﻢ ّﻣِﻦ َﺟ َﻬﻨﱠ َﻢ ﻣِ َﻬﺎﺩ‪َ ،ٞ‬ﻭﻣِﻦ ﻓَ ۡﻮﻗِ ِﻬﻢۡ ‪،‬‬ ‫ﻣِﻦ َﺟ َﻬﻨﱠ َﻢ ﻣِ َﻬﺎﺩ ٌ َﻭﻣِ ْﻦ ﻓَ ْﻮﻗِ ِﻬ ْﻢ‬ ‫ﻟَ ُﻬ ْﻢ ْ‬ ‫‪4‬‬
‫ﻡ‪41 :7\39‬‬
‫‪@ @µ‬‬ ‫‪fl àč Üč Ä‬‬‫‪K Ûa@ðvflã@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‪ ëfl‬‬ ‫ٱﻟﻈﻠِﻤِ ﻴﻦَ‪.‬‬ ‫ﺍﺵ‪1‬ﻡ‪َ ~ .1‬ﻭ َﻛ ٰﺬ َﻟِﻚَ ﻧ َۡﺠ ِﺰﻱ ٰ ﱠ‬ ‫ﻏ ََﻮ ٖ‬ ‫ﺍﻟﻈﺎﻟِﻤِ ﻴﻦَ‬ ‫ﺍﺵ َﻭ َﻛﺬَﻟِﻚَ ﻧَﺠ ِْﺰﻱ ﱠ‬ ‫ﻏ ََﻮ ٍ‬
‫‪@bÛ@čoz‬‬ ‫— ‪fl Üč‬‬
‫‪Ş Ûa@(aìÜàč Ç‬‬ ‫ِﻒ ‪fl ëfl @(aìŽäßfl a@flåíč‰ÛKaflë‬‬ ‫ّ‬ ‫ُ‬
‫ﺼ ِﻠ َﺤﺖِ‪] ،‬ﻻ ﻧﻜَﻠ ُ‬ ‫َ‬ ‫ٰ‬ ‫ٰ‬
‫ﻋﻤِ ﻠﻮﺍ ٱﻟ ﱠ‬ ‫ْ‬ ‫ُ‬ ‫َﻭٱﻟﱠﺬِﻳﻦَ َءﺍ َﻣﻨُﻮﺍ َﻭ َ‬ ‫ْ‬ ‫ﺕ ﻻَ‬ ‫ﺼﺎ ِﻟ َﺤﺎ ِ‬ ‫ﻋﻤِ ﻠﻮﺍ ﺍﻟ ﱠ‬ ‫ُ‬ ‫َﻭﺍﻟﱠﺬِﻳ َﻦ ﺁ َﻣﻨُﻮﺍ َﻭ َ‬ ‫َ‬ ‫‪5‬‬
‫ﻡ‪42 :7\39‬‬
‫‪@Žkz‬‬ ‫‪fl –c@Ù÷č Û ëž c@bflèÈ‬‬ ‫‪fl ŽŽë@bKÛg@bƏÐflã@ŽÑÜn Ø‬‬ ‫ﻧ َۡﻔﺴًﺎ ﺇِ ﱠﻻ ُﻭ ۡﺳﻌَ َﻬﺎ ٓﺕ‪ ،[1‬ﺃ ُ ْﻭ ٰ ٓﻟَﺌِﻚَ ﺃَﺻۡ ٰ َﺤﺐُ ۡٱﻟ َﺠﻨﱠﺔِ‪ ㎠.‬‬ ‫َ‬ ‫ُ‬
‫ِﻒ ﻧَ ْﻔﺴًﺎ ﺇِ ﱠﻻ ُﻭ ْﺳﻌَ َﻬﺎ ﺃﻭﻟﺌِﻚَ‬ ‫ﻧُﻜَﻠّ ُ‬
‫‚ ‪@ @æfl 뎇Üč‬‬ ‫§ ‪fl @bflèîčÏ@áŽç@čòäŞ‬‬ ‫‪a‬‬ ‫~ ُﻫﻢۡ ﻓِﻴ َﻬﺎ ٰ َﺧ ِﻠﺪ ُﻭﻥَ‪.‬‬ ‫ﺻ َﺤﺎﺏُ ﺍﻟ َﺠﻨﱠ ِﺔ ُﻫ ْﻢ ﻓِﻴ َﻬﺎ ﺧَﺎ ِﻟﺪ ُﻭ َﻥ‬ ‫ْ‬ ‫ﺃَ ْ‬
‫‪@ð‹vflm@ČÝË‬‬ ‫‪č @åğß@áčçŠ‬‬ ‫–‡‪ ëŽ‬‬ ‫ُﻭﺭﻫِﻢ ِ ّﻣﻦ ِﻏ ٖ ّﻞ ‪ .‬ﺗ َۡﺠ ِﺮﻱ ‪Ž @ïčÏ@bflß@bfläÇflãfl ëfl‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫ۡ‬ ‫ﺻﺪ ِ‬ ‫َﻭﻧَﺰَ ۡﻋﻨَﺎ َﻣﺎ ﻓِﻲ ُ‬ ‫ﻣِﻦ ِﻏ ٍّﻞ‬ ‫ُﻭﺭ ِﻫ ْﻢ ْ‬ ‫ﺻﺪ ِ‬ ‫َﻭﻧَﺰَ ْﻋﻨَﺎ َﻣﺎ ﻓِﻲ ُ‬ ‫‪6‬‬
‫ﻡ‪43 :7\39‬‬
‫ﻣِ ﻦ ﺗ َۡﺤﺘِ ِﻬ ُﻢ ۡٱﻷ َ ۡﻧ ٰ َﻬ ُﺮ‪َ .‬ﻭﻗَﺎﻟُﻮﺍْ‪ۡ » :‬ٱﻟ َﺤ ۡﻤﺪ ُ‪ ِ 1‬ﱠ¡ِ ٱﻟﱠﺬِﻱ ‪@ðč‰ÛKa@čéÜKÛč@Ž‡à¨a@(aìÛbÓëfl @Ž‹èflãþa@Žáènč zflm@åčß‬‬ ‫ﺎﺭ َﻭﻗَﺎﻟُﻮﺍ‬ ‫َﺠْﺮﻱ ﻣِ ْﻦ ﺗَﺤْ ﺘِ ِﻬ ُﻢ ْﺍﻷ َ ْﻧ َﻬ ُ‬ ‫ﺗ ِ‬
‫‡‪@æc@bÛìÛ@flð‬‬ ‫×‪č nfl èfläÛč@bŞä‬‬ ‫‪ @bflßëfl @afl‰èfl Ûč@bfläífl‡çfl‬‬ ‫ﻻ ﺃ َ ۡﻥ ﻫَﺪ َٰﯨﻨَﺎ‬ ‫ِﻱ ﻟَ ۡﻮ َ ٓ‬ ‫َﻫﺪ َٰﯨﻨَﺎ ِﻟ ٰ َﻬﺬَﺍ‪َ .‬ﻭ َﻣﺎ ﻛُﻨﱠﺎ ِﻟﻨَﻬۡ ﺘَﺪ َ‬ ‫ْﺍﻟ َﺤ ْﻤﺪ ُ ِ ﱠ¡ِ ﺍﻟﱠﺬِﻱ َﻫﺪ َﺍﻧَﺎ ِﻟ َﻬﺬَﺍ َﻭ َﻣﺎ ُﻛﻨﱠﺎ‬
‫¨‪@ğÕ‬‬ ‫‪ bči@bfläiğ Š‬‬ ‫Ž‪fl @ŽÝ‬‬ ‫‪ŽŠ‬‬ ‫ﻖ«‪َ .‬ﻭﻧُﻮﺩ ُٓﻭﺍْ ‪Ž @pbflu@‡ÔÛ@ŽéÜK Ûa@bfläífl‡çfl‬‬ ‫ﺳ ُﻞ َﺭﺑِّﻨَﺎ ﺑِ ۡﭑﻟ َﺤ ِّ‬ ‫ٱ¡ُ‪ .‬ﻟَﻘَ ۡﺪ َﺟﺎ ٓ َء ۡﺕ ُﺭ ُ‬ ‫ﱠ‬ ‫} ُ ﻟَﻘَﺪْ َﺟﺎ َءﺕْ‬ ‫ِﻱ ﻟَ ْﻮ َﻻ ﺃ َ ْﻥ َﻫﺪ َﺍﻧَﺎ ﱠ‬ ‫ِﻟﻨَ ْﻬﺘَﺪ َ‬
‫§ ‪@bflàič @bflçìŽànŽ qŠëc@òäŞ‬‬ ‫‪ a@ŽáØ‬‬ ‫‪ Üčm@æc@(a뎆ìŽãëfl‬‬ ‫ﻭﺭ ۡﺛﺘ ُ ُﻤﻮﻫَﺎ‪ِ 2‬ﺑ َﻤﺎ ﻛُﻨﺘُﻢۡ‬ ‫ِ‬ ‫ُ‬ ‫ﺃ‬ ‫‪،‬‬ ‫ُ‬ ‫ﺔ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺠ‬ ‫َ‬ ‫ٱﻟ‬ ‫ۡ‬ ‫ﻢ‬ ‫ُ‬ ‫ُ‬
‫ﻜ‬ ‫ۡ‬
‫ِﻠ‬ ‫ﺗ‬ ‫»‬ ‫ﻥ‪:‬‬ ‫ﺃَ‬ ‫ﻖ َﻭﻧُﻮﺩ ُﻭﺍ ﺃ َ ْﻥ ﺗ ِْﻠ ُﻜ ُﻢ‬ ‫ﺳ ُﻞ َﺭﺑِّﻨَﺎ ﺑِ ْﺎﻟ َﺤ ِّ‬ ‫ُﺭ ُ‬
‫×‪@ @æfl ìÜàfl Èflm@áŽnä‬‬ ‫ﺗ َﻌۡ َﻤﻠُﻮﻥَ «‪.‬‬ ‫ﻭﺭﺛْﺘ ُ ُﻤﻮﻫَﺎ ِﺑ َﻤﺎ ﻛُ ْﻨﺘ ُ ْﻢ ﺗَ ْﻌ َﻤﻠُﻮﻥَ‬ ‫ِ‬ ‫ُ‬ ‫ﺃ‬ ‫ُ‬ ‫ﺔ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ْﺍﻟ َﺠ‬
‫‪@æc@ŠbŞäÛa@flkz‬‬ ‫§ ‪fl –c@čòäŞ‬‬ ‫‪ a@Žkz‬‬ ‫‪fl –c@ôfl†bflãëfl‬‬ ‫ﺎﺭ ﺃَﻥ‪:‬‬ ‫ﺐ ٱﻟﻨﱠ ِ‬ ‫َﻭﻧَﺎﺩ ٰ َٓﻯ ﺃَﺻۡ ٰ َﺤﺐُ ۡٱﻟ َﺠﻨﱠ ِﺔ ﺃَﺻۡ ٰ َﺤ َ‬ ‫ﺎﺏ‬ ‫ﺤ‬
‫ْ َ ﺎﺏُ َ ِ ْ َ َ‬ ‫ﺻ‬ ‫َ‬ ‫ﺃ‬ ‫ﺔ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺠ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﺤ‬ ‫ﺻ‬ ‫َ‬ ‫ﺃ‬ ‫َﻯ‬ ‫ﺩ‬ ‫َﻭﻧَﺎ‬ ‫ﻡ‪44 :7\39‬‬
‫‪7‬‬

‫‪@ÝflèÏ‬‬ ‫‪ @bŒÔy‬‬ ‫‪fl @bfläiş Š‬‬‫‡‪fl @bflã‬‬

‫‪fl Ç‬‬ ‫ﻋﺪَﻧَﺎ َﺭﺑﱡﻨَﺎ َﺣ ٗﻘّﺎ‪ .‬ﻓَ َﻬ ۡﻞ َﻭ َﺟﺪﺗﱡﻢ ‪fl ëfl @bflß@bflã‡fluëfl @‡Ó‬‬ ‫»ﻗَ ۡﺪ َﻭ َﺟ ۡﺪﻧَﺎ َﻣﺎ َﻭ َ‬ ‫ﻋﺪَﻧَﺎ َﺭﺑﱡﻨَﺎ‬ ‫ﺎﺭ ﺃﻥ ﻗﺪ َﻭ َﺟﺪﻧَﺎ َﻣﺎ َﻭ َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ﺍﻟﻨﱠ ِ‬
‫‪@áflÈãfl @(aìÛbÓ@bŒÔy‬‬ ‫‪fl @áØiş Š‬‬ ‫‪fl @fl‡Ç‬‬ ‫‪fl ëfl @bŞß@áşm‡fluëfl‬‬ ‫ﻋﺪ َ َﺭﺑﱡ ُﻜﻢۡ ]‪[...‬ﺕ‪َ 1‬ﺣ ٗﻘّﺎ؟« ﻗَﺎﻟُﻮﺍ‪ْ:‬‬ ‫ﱠﻣﺎ َﻭ َ‬ ‫ﻋﺪ َ َﺭﺑﱡ ُﻜ ْﻢ َﺣﻘﺎ’‬ ‫َﺣﻘ’ﺎ ﻓ َﻬﻞ َﻭ َﺟﺪْﺗ ْﻢ َﻣﺎ َﻭ َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫‪@óÜÇ‬‬ ‫ˆ‪fl @čéÜKÛa@òäfl ÈKÛ@æc@áŽèäfl îfli@Žæ‬‬ ‫ˆ‪ğ ûflߎ @flæ‬‬ ‫‪Ş dÏ‬‬‫‬ ‫ُ‪3‬‬
‫»ﻧَﻌَﻢۡ ‪ .«1‬ﻓَﺄَﺫﱠﻥَ ُﻣ َﺆ ِﺫّ ۢ ُﻥ‪2‬ﺕ‪ 2‬ﺑَ ۡﻴﻨَ ُﻬﻢۡ ﺃَﻥ‪» :‬ﻟﱠﻌۡ ﻨَﺔ‬ ‫ﻗَﺎﻟُﻮﺍ ﻧَﻌَ ْﻢ ﻓَﺄَﺫﱠﻥَ ُﻣ َﺆ ِﺫّ ٌﻥ ﺑَ ْﻴﻨَ ُﻬ ْﻢ ﺃ َ ْﻥ ﻟَ ْﻌﻨَﺔ ُ‬
‫‪@ @µ‬‬ ‫‪fl àč Üč Ä‬‬
‫‪K Ûa‬‬ ‫ٱﻟﻈﻠِﻤِ ﻴﻦَ ‪،‬‬ ‫ﻋﻠَﻰ ٰ ﱠ‬ ‫ٱ¡ِ َ‬ ‫ﱠ‬ ‫ﺍﻟﻈﺎ ِﻟ ِﻤﻴﻦَ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫}ِ َ‬ ‫ﱠ‬

‫ﺏ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ »ﺃُﻭﻟَﺌِﻚَ ﻳَﻨَﺎﻟُ ُﻬ ْﻢ ﻧ ِ‬

‫َﺼﻴﺒُ ُﻬ ْﻢ«‪.‬‬ ‫ﺳﻠُﻨَﺎ«‪ ،‬ﻭﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻔﺮﺩ »ﻣِ ﱠﻤ ِﻦ ﺍ ْﻓﺘ ََﺮﻯ ‪ ...‬ﺃ َ ْﻭ َﻛﺬﱠ َ‬ ‫‹« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ » ُﺭ ُ‬ ‫ﺕ‪ (3‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ » َﻋﻠَﻰ ﱠ ِ‬ ‫‪1‬‬

‫َﺍﺭ ُﻛﻮﺍ ‪ (3‬ﻓَﺄ ِﺗ ِﻬ ْﻢ ‪َ (4‬ﻳ ْﻌ َﻠ ُﻤﻮﻥَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍ ْﺩ ُﺧﻠُﻮﺍ ﻓِﻲ ﺃ ُ َﻣ ٍﻢ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻗَﺎ َﻝ ﺍﺩْ ُﺧﻠُﻮﺍ ﻓِﻲ ﺃ ُ َﻣ ٍﻢ ﻗَ ْﺪ َﺧﻠَﺖْ ِﻣﻦْ َﻗ ْﺒ ِﻠ ُﻜ ْﻢ ِﻣﻦَ ْﺍﻟ ِﺠ ِﻦّ‬ ‫ﱠﺍﺭ ُﻛﻮﺍ‪ ،‬ﺃَﺩ َْﺭ ُﻛﻮﺍ‪ ،‬ﺃُﺩ َْﺭﻛُﻮﺍ‪ ،‬ﺍﺩ َﱠﺭ ُﻛﻮﺍ‪ ،‬ﺗﺪ َ‬ ‫‪ِ (1‬ﺇ ِﺫ ‪ (2‬ﺇﺩ َ‬ ‫‪2‬‬

‫ﻭﻻﻫُ ْﻢ‬ ‫ﺎﺭ ُﻛﻠﱠ َﻤﺎ ﺩَ َﺧﻠَﺖْ ﺃ ُ ﱠﻣﺔٌ ﻟَﻌَﻨَﺖْ ﺃ ُ ْﺧﺘ َ َﻬﺎ ]ﺍﻟﺴّﺎﺑﻘﺔ ﺇﻳﺎﻫﺎ ﻓﻲ ﺍﻟﺪّﺧﻮﻝ ﻓﻲ ﺍﻟﻨّﺎﺭ[ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،8‬ﺹ ‪ (http://goo.gl/vvVr4Z 120‬ﺕ‪ (3‬ﺧﻄﺄ‪ :‬ﻗَﺎﻟَﺖْ ﺃ ُ ْﺧ َﺮﺍﻫُ ْﻢ ﻋﻦ ﺃ ُ َ‬ ‫ﺍﻹ ْﻧ ِﺲ ﻓِﻲ ﺍﻟﻨﱠ ِ‬ ‫َﻭ ْ ِ‬
‫ﻭﻻﻫُ ْﻢ‪ .‬ﻭﻗﺪ‬ ‫ﻭﻻﻫُ ْﻢ« ﺯﺍﺋﺪﺓ ﻋﻠﻰ ﺍﻵﻳﺔ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺻﺤﺤﺖ‪ :‬ﻗَﺎﻟَﺖْ ﺃ ُ ْﺧ َﺮﺍﻫُ ْﻢ ﻣﺸﻴﺮﺓ ِﻷ ُ َ‬ ‫ﺕ‪ (4‬ﺧﻄﺄ‪ :‬ﺭﺟﻮﻉ ﻣﻦ ﻣﺨﺎﻁﺒﺘﻬﻢ ﺑﺎﻟﻤﺨﺎﺻﻤﺔ ﺇﻟﻰ ﻣﺨﺎﻁﺒﺔ ﷲ ﺑﺎﻟﺪﻋﺎء ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻛﻠﻤﺔ » ِﻷ ُ َ‬
‫ْﻒ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،8‬ﺹ ‪120‬‬ ‫ﺿﻌ ٌ‬ ‫ﻀ ٍﻞ ﺕ‪ (5‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻗَﺎ َﻝ ]ﻟﻜﻞ ﺍﻣﺔ[ ِ‬ ‫ﻭﻻﻫُ ْﻢ ِﻷ ُ ْﺧ َﺮﺍﻫُ ْﻢ ﻓَ َﻤﺎ َﻛﺎﻥَ ﻟَ ُﻜ ْﻢ َﻋﻠَ ْﻴﻨَﺎ ﻣِ ْﻦ ﻓَ ْ‬ ‫ﺍﺳﺘﻘﺎﻣﺖ ﺍﻵﻳﺔ ﺍﻟﻼﺣﻘﺔ‪َ :‬ﻭﻗَﺎﻟَﺖْ ﺃ ُ َ‬
‫‪.(http://goo.gl/MKzQTC‬‬
‫ﺳ ِ ّﻢ ‪ (6‬ﺍﻟﻤِ ْﺨﻴَﻂ‪ ،‬ﺍﻟ َﻤﺨِ ﻴﻂ ♦ ﻡ‪(1‬‬ ‫ﺍﺏ ‪ -‬ﻋﻠﻰ ﻗﺮﺍءﺗﻲ ‪ْ (3‬ﺍﻟ ُﺠ ﱠﻤﻞُ‪ْ ،‬ﺍﻟ ُﺠ َﻤﻞُ‪ْ ،‬ﺍﻟ َﺠ ْﻤﻞُ‪ْ ،‬ﺍﻟﺠ ُْﻤﻞُ‪ْ ،‬ﺍﻟ ُﺠ ُﻤ ُﻞ ‪ (4‬ﺍﻟﺠﻤﻞ ﺍﻷﺻﻔﺮ ﻓﻲ ‪ِ (5‬ﺳ ِ ّﻢ‪ ،‬ﺳ ِِﻢ‪ُ ،‬‬ ‫‪ (1‬ﺗ ُ ْﻔﺘ َﺢ‪ ،‬ﻳُ ْﻔﺘ َﺢ‪ ،‬ﺗَﻔَﺘﱠﺢ‪ ،‬ﺗَ ْﻔﺘَﺢ‪ ،‬ﻳَ ْﻔﺘَﺢ ‪ (2‬ﺗَ ْﻔﺘَﺢ‪ ،‬ﻳَ ْﻔﺘ َﺢ ﺃَﺑ َْﻮ َ‬ ‫‪3‬‬

‫ﺴ ُﺮ ﻣِ ﻦ ﺃَﻥ ﻳَﺪ ُﺧ َﻞ‬ ‫ﺑﺮﺓِ ﺃَﻳ َ‬

‫ﺍﻹ َ‬
‫ﺐ ِ‬ ‫ﺴ َﻤﻮﺍﺕ‪ .‬ﻭﺃَﻗﻮ ُﻝ ﻟَﻜﻢ‪ :‬ﻷَﻥ ﻳَ ُﻤ ﱠﺮ ﺍﻟ َﺠﻤ ُﻞ ﻣِ ﻦ ﺛ َ ْﻘ ِ‬ ‫ﻲ ِ ﺃَﻥ ﻳَﺪ ُﺧ َﻞ َﻣﻠﻜﻮﺕَ ﺍﻟ ﱠ‬ ‫ﺳ ِ ّﻢ ْﺍﻟﺨِ ﻴَﺎﻁ‪ :‬ﺛﻘﺐ ﺍﻹﺑﺮﺓ‪ .‬ﻗﺎﺭﻥ‪» :‬ﻓﻘﺎ َﻝ ﻳﺴﻮﻉُ ﻟِﺘﻼﻣﻴﺬِﻩ‪» :‬ﺍﻟﺤ ﱠﻖ ﺃَﻗﻮ ُﻝ ﻟﻜﻢ‪ :‬ﻳَﻌﺴ ُُﺮ ﻋﻠﻰ ﺍﻟﻐَﻨِ ّ‬ ‫َ‬
‫ﻲ َﻣﻠﻜﻮﺕَ ﷲ« )ﻣﺘﻰ ‪ .(24-23 :19‬ﻭﻧﺠﺪ ﻧﻔﺲ ﺍﻟﺘﺸﺒﻴﻪ ﻓﻲ ﻣﺮﻗﺲ )‪ (25 :10‬ﻭﻟﻮﻗﺎ )‪ .(25 :18‬ﻭﻳﺘﻜﻠﻢ ﺍﻟﺘﻠﻤﻮﺩ ﻋﻦ ﺍﻟﻔﻴﻞ )‪.(http://goo.gl/TAy3IO Berakhot 55b‬‬ ‫ﺍﻟﻐَﻨِ ﱡ‬
‫ﺴﺎ‬ ‫ﺍﺵ ♦ ﻡ‪ (1‬ﻳﻌﺮﻑ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﺄﻏﻄﻴﺔ‪ .‬ﻭﻧﺠﺪ ﻧﻔﺲ ﺍﻟﻜﻠﻤﺔ ﺑﺎﻟﻌﺒﺮﻳﺔ ﻓﻲ ﺳﻔﺮ ﺃﺷﻌﻴﺎ ﺑﻤﻌﻨﻰ ﺩﺧﺎﻥ‪» :‬ﻓﻲ ﺍﻟ ﱠﺴﻨَ ِﺔ ﺍﻟﱠﺘﻲ ﻣﺎﺕَ ﻓﻴﻬﺎ ﺍﻟ َﻤ ِﻠﻚُ ﻋ ِ ُّﺰﻳﱠﺎ‪ ،‬ﺭﺃﻳﺖُ ﺍﻟ ﱠﺴﻴِّﺪَ ﺟﺎﻟ ً‬ ‫‪ (1‬ﻏ ََﻮ ٌ‬ ‫‪4‬‬

‫َﻴﻦ ﻳَﻄﻴﺮ‪ .‬ﻭﻛﺎﻥَ ﻫﺬﺍ ﻳُﻨﺎﺩﻱ ﺫﺍﻙَ ﻭﻳَﻘﻮﻝ‪:‬‬ ‫َﻴﻦ ﻳَﺴﺘ ُ ُﺮ ِﺭﺟ َﻠﻴﻪ ﻭﺑﺂﺛﻨ ِ‬ ‫َﻴﻦ ﻳَﺴﺘ ُ ُﺮ َﻭﺟ َﻬﻪ ﻭﺑﺂﺛﻨ ِ‬‫ﺳﺮﺍﻓﻮ َﻥ ﻗﺎﺋﻤﻮﻥ‪ِ ،‬ﺳﺘﱠﺔُ ﺃَﺟﻨِ َﺤ ٍﺔ ِﻟ ُﻜ ِّﻞ ﻭﺍﺣِ ﺪ‪ ،‬ﺑِﺂﺛﻨ ِ‬ ‫ﺮﺵ ﻋﺎ ٍﻝ َﺭﻓﻴﻊ‪ ،‬ﻭﺃ َ ْﺫﻳﺎﻟُﻪ ﺗ َﻤﻸ ُ ﺍﻟ َﻬﻴﻜَﻞ‪ .‬ﻣِ ﻦ ﻓَﻮﻗِﻪ َ‬ ‫ﻋﻠﻰ َﻋ ٍ‬
‫ﺕ ﺍﻟ ُﻤﻨﺎﺩﻱ‪ ،‬ﻭﺁﻣﺘَﻸ َ ﺍﻟﺒَﻴﺖُ ﺩُﺧﺎﻧًﺎ וְ הַ בַּ יִ ת יִ מָּ לֵא ﬠָשָׁ ן« )ﺃﺷﻌﻴﺎ ‪.(4-1 :6‬‬ ‫ﺻﻮ ِ‬ ‫ﺏ ﻣِ ﻦ َ‬ ‫ُﺲ ﺍﻷَﻋْﺘﺎ ِ‬ ‫ﺭﺽ ُﻛﻠﱡﻬﺎ َﻣ ْﻤﻠﻮ َءﺓ ٌ ﻣِﻦ َﻣﺠﺪِﻩ«‪ .‬ﻓﺘ َﺰَ ﻋﺰَ َﻋﺖ ﺃُﺳ ُ‬ ‫ﱡﻭﺱ ﻗُﺪﱡﻭﺱ‪َ ،‬ﺭﺏﱡ ﺍﻟﻘُ ﱠﻮﺍﺕ‪ ،‬ﺍﻷ َ ُ‬ ‫ﱡﻭﺱ ﻗُﺪ ٌ‬ ‫»ﻗُﺪ ٌ‬
‫ﺕ‪ (1‬ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺩﺧﻴﻠﺔ‪.‬‬ ‫‪5‬‬

‫ﻭﺭﺗﱡ ُﻤﻮﻫَﺎ ♦ ﺕ‪ (1‬ﻏِﻞ‪ :‬ﻋﺪﺍﻭﺓ ﻭﺣﻘﺪ ﻛﺎﻣﻦ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺩﺧﻴﻠﺔ‪.‬‬ ‫‪ْ (1‬ﺍﻟ َﺤ ْﻤ ِﺪ ‪ (2‬ﺃ ُ ِ‬ ‫‪6‬‬

‫‪ (1‬ﻧَ ِﻌ ْﻢ‪ ،‬ﻧَ َﺤﻢ ‪ُ (2‬ﻣ َﻮ ِﺫّ ٌﻥ ‪ (3‬ﻟَ ْﻌﻨَﺔَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَ َﻬﻞْ َﻭ َﺟ ْﺪﺗ ُ ْﻢ َﻣﺎ َﻭ َﻋﺪَ َﺭﺑﱡ ُﻜ ْﻢ ]ﻣﻦ ﺍﻟﻌﺬﺍﺏ[ َﺣﻘ•ﺎ ﺕ‪ (2‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﺍﻟﻤﺆﺫﻥ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻳﺆﺫﻥ ﺃﺫﺍﻧًﺎ ﻳﺴﻤﻊ ﺍﻟﺨﻼﺋﻖ ﻛﻠﻬﺎ‪،‬‬ ‫‪7‬‬

‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻝ ﷲ ﻓﻲ ﺳﻮﺭﺓ ﺑﺮﺍءﺓ »ﻭﺃﺫﺍﻥ ﻣﻦ ﷲ ﻭﺭﺳﻮﻟﻪ« )‪ (3 :9\113‬ﻓﻘﺎﻝ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻛﻨﺖ ﺃﻧﺎ ﺍﻷﺫﺍﻥ ﻓﻲ ﺍﻟﻨﺎﺱ )ﺍﻟﻘﻤﻲ ‪.(http://goo.gl/V0bpv5‬‬
‫‪121‬‬
 ‫Ž‪@bflèãfl ìŽÌjflíëfl @čéÜK Ûa@Ýîčj‬‬‫—‡‪fl @åflÇ@flæëş‬‬‫‪Ž ífl @flåíč‰ÛKa‬‬ ‫ٱ¡ِ‪،‬‬‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫ﻋﻦ َ‬ ‫َ‬
‫ﺕ‪1‬‬
‫ﺼﺪﱡﻭﻥَ ]‪[...‬‬ ‫ﱠٱﻟﺬِﻳﻦَ ﻳَ ُ‬ ‫ﺳ ِﺒﻴ ِﻞ ﱠ‬
‫}ِ‬ ‫ﻋ ْﻦ َ‬ ‫ﺼﺪﱡﻭﻥَ َ‬ ‫ﺍﻟﱠﺬِﻳ َﻦ ﻳَ ُ‬ ‫‪1‬‬
‫ﻡ‪45 :7\39‬‬
‫× ‪@ @æfl 뎋Ðč‬‬
‫‹‪ @čñ‬‬
‫‚‪fl‬‬‫‪č þbči@áŽçëfl @buflìÇ‬‬
‫‪č‬‬ ‫َﻭﻳَ ۡﺒﻐُﻮﻧَ َﻬﺎ ]‪[...‬ﺕ‪ 1‬ﻋ َِﻮ ٗﺟﺎ ‪َ ،‬ﻭﻫُﻢ ﺑِ ۡﭑﻷٓﺧِ َﺮ ِﺓ‬
‫‪2‬‬ ‫ﺕ‬
‫َﻭﻳَ ْﺒﻐُﻮﻧَ َﻬﺎ ﻋ َِﻮ ًﺟﺎ َﻭ ُﻫ ْﻢ ﺑِ ْﺎﻵَﺧِ َﺮ ِﺓ‬
‫ٰ َﻛﻔ ُِﺮﻭﻥَ «‪.‬‬ ‫ﻛَﺎﻓِ ُﺮﻭ َﻥ‬
‫‪@ÞbfluŠ‬‬ ‫‪ @čÒafl‹Çþa@óÜÇ‬‬ ‫‪fl ëfl @lbflvy‬‬ ‫‪č @bflàèŽäfl îfliëfl‬‬ ‫ﻡ‪2‬ﺕ‪1‬‬
‫ﻋﻠﻰ ٱﻷﻋ َﺮﺍﻑِ‬‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫ﺎﺏ ‪َ .‬ﻭ َ‬
‫ﻡ‪1‬‬
‫َﻭﺑَ ۡﻴﻨَ ُﻬ َﻤﺎ ﺣِ َﺠ ‪ٞ‬‬ ‫ﻋﻠﻰ ﺍﻷﻋ َْﺮﺍﻑِ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َﻭﺑَ ْﻴﻨَ ُﻬ َﻤﺎ ﺣِ َﺠﺎﺏٌ َﻭ َ‬
‫‪2‬‬
‫ﻡ‪46 :7\39‬‬
‫‪@flkz‬‬‫×‪fl –c@(aëfl†bflãëfl @áŽèîflàîčič @bKÜ‬‬ ‫‹‪ @flæìÏ‬‬ ‫‪ Èflí‬‬ ‫ﺎﻝ ﻳَﻌۡ ِﺮﻓُﻮﻥَ ُﻛ ۢ ﱠﻼ ﺑِﺴِﻴ َﻤ ٰﯨ ُﻬﻢۡ ‪1‬ﺕ‪َ .2‬ﻭﻧَﺎﺩ َۡﻭﺍْ‬ ‫ِﺭ َﺟ ‪ٞ‬‬ ‫ِﺭ َﺟﺎ ٌﻝ ﻳَ ْﻌ ِﺮﻓُﻮ َﻥ ُﻛ ’ﻼ ﺑِﺴِﻴ َﻤﺎ ُﻫ ْﻢ َﻭﻧَﺎﺩ َْﻭﺍ‬
‫ٰ‬ ‫ۡ‬
‫‚‪@áŽçëfl @bflçìÜ‬‬
‫‪Ž ‡flí@áÛ@áØîÜÇ‬‬ ‫Ž ‪fl @ćáÜ‬‬‫§ ‪fl @æc@čòäŞ‬‬‫‪a‬‬ ‫ﻋﻠَ ۡﻴ ُﻜﻢۡ «‪ .‬ﻟﻢَۡ‬ ‫ﺳﻠ ٌﻢ َ‬ ‫َ‬ ‫ﺐ ٱﻟ َﺠﻨ ِﺔ ﺃﻥ‪َ » :‬‬‫َ‬ ‫ﱠ‬ ‫ﺃَﺻۡ ٰ َﺤ َ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﻟَ ْﻢ‬‫ﺳ َﻼ ٌﻡ َ‬ ‫ﺎﺏ ْﺍﻟ َﺠﻨﱠ ِﺔ ﺃ َ ْﻥ َ‬ ‫ﺻ َﺤ َ‬ ‫ﺃَ ْ‬
‫‪@ @æfl ìŽÈàfl İflí‬‬ ‫‪2‬‬ ‫ۡ‬
‫ﻳَ ۡﺪ ُﺧﻠُﻮﻫَﺎ‪َ ،‬ﻭ ُﻫﻢۡ ﻳَﻄ َﻤﻌُﻮﻥَ ‪.‬‬ ‫ْ‬
‫ﻳَﺪْ ُﺧﻠﻮﻫَﺎ َﻭ ُﻫ ْﻢ ﻳَﻄ َﻤﻌُﻮﻥَ‬ ‫ُ‬
‫ﺼ ُﺮ ُﻫﻢۡ ﺗ ِۡﻠﻘَﺎ ٓ َء ﺃﺻۡ ٰ َﺤ ِ‬
‫ﺐ‬ ‫َ‬ ‫ﺻ ِﺮﻓَ ۡﺖ ﺃ َ ۡﺑ ٰ َ‬ ‫َﻭﺇِﺫَﺍ ُ‬ ‫ﺎﺭ ُﻫ ْﻢ ﺗ ِْﻠﻘَﺎ َء‬‫ﺼ ُ‬ ‫ﺖ ﺃ َ ْﺑ َ‬ ‫ﺻ ِﺮﻓَ ْ‬ ‫َﻭﺇِﺫَﺍ ُ‬ ‫ﻡ‪47 :7\39‬‬
‫‪@čkz‬‬‫‹‪fl –c@bÔÜčm@áŽç‬‬ ‫—‪Ž‬‬ ‫‹‪fl ic@oÏ‬‬ ‫–‬‫‪Ž @aflˆgëfl‬‬ ‫‪1‬‬ ‫‪3‬‬

‫‪@âìÔÛa@flÉßfl @bfläÜflÈvflm@bÛ@bfläiŞ Š‬‬

‫‪fl @(aìÛbÓ@ŠbŞäÛa‬‬ ‫ۡ‬ ‫ۡ‬
‫ﺎﺭ‪ ،‬ﻗَﺎﻟُﻮﺍْ‪َ » :‬ﺭﺑﱠﻨَﺎ! َﻻ ﺗ َۡﺠﻌَﻠﻨَﺎ َﻣ َﻊ ٱﻟﻘَ ۡﻮ ِﻡ‬ ‫ٱﻟﻨﱠ ٰ ِ‬ ‫ﺎﺭ ﻗَﺎﻟُﻮﺍ َﺭﺑﱠﻨَﺎ َﻻ ﺗَﺠْ ﻌَﻠﻨَﺎْ‬ ‫ﺏ ﺍﻟﻨﱠ ِ‬ ‫ﺻ َﺤﺎ ِ‬ ‫ﺃَ ْ‬
‫‪@ @µ‬‬‫‪fl àč Üč Ä‬‬
‫‪K Ûa‬‬ ‫ٱﻟﻈﻠِﻤِ ﻴﻦَ ‪.«2‬‬ ‫ﱠ‬ ‫ﱠ‬ ‫ْ‬
‫َﻣ َﻊ ﺍﻟﻘَ ْﻮ ِﻡ ﺍﻟﻈﺎﻟِﻤِ ﻴﻦَ‬
‫‪@übfluŠ‬‬‫‪ @čÒafl‹Çþa@Žkz‬‬ ‫‪fl –c@ôfl†bflãëfl‬‬ ‫َﻭﻧَﺎﺩ ٰ َٓﻯ ﺃَﺻۡ ٰ َﺤﺐُ ۡٱﻷ َ ۡﻋ َﺮﺍﻑِ ِﺭ َﺟ ٗﺎﻻ‬
‫‪1‬‬ ‫ﺕ‬
‫ﺻ َﺤﺎﺏُ ْﺍﻷَﻋ َْﺮﺍﻑِ ِﺭ َﺟ ًﺎﻻ‬ ‫َﻭﻧَﺎﺩ َﻯ ﺃ َ ْ‬ ‫‪4‬‬
‫ﻡ‪48 :7\39‬‬
‫‹‪@ófläËc@bflß@(aìÛbÓ@áŽèîflàîčič @áŽèãfl ìÏ‬‬ ‫‪ Èflí‬‬ ‫ﻳَﻌۡ ِﺮﻓُﻮﻧَ ُﻬﻢ ِﺑﺴِﻴ َﻤﯨٰ ُﻬﻢۡ ‪1‬ﺕ‪ .2‬ﻗَﺎﻟُﻮﺍْ‪َ » :‬ﻣﺎ ٓ ﺃ َ ۡﻏﻨ َٰﻰ‬ ‫ﻳَ ْﻌ ِﺮﻓُﻮﻧَ ُﻬ ْﻢ ِﺑﺴِﻴ َﻤﺎ ُﻫ ْﻢ ﻗَﺎﻟُﻮﺍ َﻣﺎ ﺃَ ْﻏﻨَﻰ‬
‫‪@ @æfl 뎋jč Øflnflm@áŽnä×@bflßëfl @áØÈ‬‬ ‫‪Ž àflu@áØäflÇ‬‬ ‫ﺕ‪3‬‬
‫ﻋﻨﻜُﻢۡ َﺟ ۡﻤﻌُ ُﻜﻢۡ َﻭ َﻣﺎ ُﻛﻨﺘُﻢۡ ]‪[...‬‬ ‫َ‬ ‫ﺴﺘ َ ْﻜ ِﺒ ُﺮﻭﻥَ‬ ‫ﻋ ْﻨ ُﻜ ْﻢ َﺟ ْﻤﻌُ ُﻜ ْﻢ َﻭ َﻣﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﺗ َ ْ‬ ‫َ‬
‫ﺗ َۡﺴﺘ َۡﻜ ِﺒ ُﺮﻭﻥَ ‪2‬؟‬
‫¼‪@đò‬‬
‫‹ ‬ ‫‪fl ič @ŽéÜK Ûa@ŽáèŽÛbfläífl @bÛ@áŽnàflÓc@flåíč‰ÛKa@bÛŽûçfl c‬‬ ‫ﺴ ۡﻤﺘُﻢۡ َﻻ ﻳَﻨَﺎﻟُ ُﻬ ُﻢ ﱠ‬
‫ٱ¡ ُ‬ ‫ﺆُﻻ ِء ٱﻟﱠﺬِﻳﻦَ ﺃ َ ۡﻗ َ‬ ‫ﺃ َ ٰ َٓﻫ َ ٓ‬ ‫ﺴ ْﻤﺘ ُ ْﻢ َﻻ ﻳَﻨَﺎﻟُ ُﻬ ُﻢ ﱠ‬
‫}ُ‬ ‫ﺃ َ َﻫﺆ َُﻻءِ ﺍﻟﱠﺬِﻳﻦَ ﺃ َ ْﻗ َ‬
‫‪5‬‬
‫ﻡ‪49 :7\39‬‬
‫‪@áŽnãc@bÛëfl @áØîÜÇ‬‬ ‫§ ‪fl @ćÒìfl‚@bÛ@òäŞ‬‬ ‫‚ ‪ a@(aìÜ‬‬‫‪Ž †a‬‬ ‫ﺑِ َﺮ ۡﺣ َﻤﺔٍ؟« ]‪» : [...‬ٱ ۡﺩ ُﺧﻠُﻮﺍْ ۡٱﻟ َﺠﻨﱠﺔَ‪َ ~ ،‬ﻻ‬
‫‪1‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫ﻋﻠَ ْﻴﻜ ْﻢُ‬‫ﻑ َ‬ ‫ﺑِ َﺮﺣْ َﻤ ٍﺔ ﺍﺩْ ُﺧﻠُﻮﺍ ْﺍﻟ َﺠﻨﺔ ﻻ ﺧ َْﻮ ٌ‬
‫َ‬ ‫َ‬ ‫ﱠ‬
‫‪@ @æfl ìŽã‬‬‫‪fl zflm‬‬ ‫ﻋﻠَ ۡﻴ ُﻜﻢۡ ‪َ ،‬ﻭ َﻻٓ ﺃَﻧﺘُﻢۡ ﺗ َﺤۡ ﺰَ ﻧُﻮﻥَ ‪.«3‬‬ ‫ﻑ َ‬
‫‪2‬‬
‫ﺧ َۡﻮ ٌ‬ ‫َﻭ َﻻ ﺃ َ ْﻧﺘ ُ ْﻢ ﺗ َﺤْﺰَ ﻧُﻮﻥَ‬
‫§ ‪@æc@čòäŞ‬‬
‫‪ a@flkz‬‬ ‫‪fl –c@ŠbŞäÛa@Žkz‬‬ ‫‪fl –c@ôfl†bflãëfl‬‬ ‫ۡ‬ ‫َ‬
‫ﺐ ٱﻟ َﺠﻨﱠ ِﺔ ﺃﻥ‪:‬‬ ‫ۡ‬ ‫ٰ‬
‫ﺎﺭ ﺃﺻۡ َﺤ َ‬ ‫َ‬ ‫ٰ‬
‫َﻭﻧَﺎﺩ ٰ َٓﻯ ﺃﺻۡ َﺤﺐُ ٱﻟﻨﱠ ِ‬ ‫َ‬ ‫ﺎﺏ‬
‫ﺻ َﺤ َ‬ ‫ﺎﺭ ﺃ ْ‬‫َ‬ ‫ﺻ َﺤﺎﺏُ ﺍﻟﻨﱠ ِ‬ ‫َﻭﻧَﺎﺩ َﻯ ﺃ َ ْ‬ ‫‪6‬‬
‫ﻡ‪50 :7\39‬‬
‫‪@ŽáØ‬‬‫‪ Ó‬‬ ‫‪Œ‬‬ ‫‪flŠ‬‬ ‫‪fl @bŞàßč @ëc@b¾a@flåßč @bfläîÜÇ‬‬
‫‪fl @(a쎛îčÏc‬‬ ‫ﻋﻠَ ۡﻴﻨَﺎ ﻣِ ﻦَ ۡٱﻟ َﻤﺎٓءِ‪ ،‬ﺃ َ ۡﻭ ]‪[...‬ﺕ‪ 2‬ﻣِ ﱠﻤﺎ‬ ‫»ﺃَﻓِﻴﻀُﻮﺍْ َ‬
‫ﺕ‪1‬‬ ‫ﻋﻠَ ْﻴﻨَﺎ ﻣِ ﻦَ ْﺍﻟ َﻤﺎءِ ﺃ ْﻭَ‬ ‫ْﺍﻟ َﺠﻨﱠ ِﺔ ﺃ َ ْﻥ ﺃَﻓِﻴﻀُﻮﺍ َ‬
‫‪@ @åfl í‹Ðč Ø‬‬‫‪ Ûa@óÜÇ‬‬ ‫‹ ‪fl @bflàèŽßfl‬‬
‫‪Şy‬‬ ‫‪fl @fléÜKÛa@Şæg@(aìÛbÓ@ŽéÜK Ûa‬‬ ‫ٱ¡َ‬ ‫ُ‬
‫ٱ¡ ُﻡ ]‪ .« [...‬ﻗَﺎﻟ ٓﻮﺍْ‪» :‬ﺇِ ﱠﻥ ﱠ‬ ‫‪2‬‬ ‫ﺕ‬ ‫‪1‬‬
‫َﺭﺯَ ﻗَ ُﻜ ُﻢ ﱠ‬ ‫}َ َﺣ ﱠﺮ َﻣ ُﻬ َﻤﺎ‬ ‫} ُ ﻗَﺎﻟُﻮﺍ ﺇِ ﱠﻥ ﱠ‬ ‫ﻣِ ﱠﻤﺎ َﺭﺯَ ﻗَ ُﻜ ُﻢ ﱠ‬
‫َﺣ ﱠﺮ َﻣ ُﻬ َﻤﺎ ﻋَﻠَﻰ ۡٱﻟ ٰ َﻜﻔ ِِﺮﻳﻦَ ‪،‬‬ ‫ﻋﻠَﻰ ْﺍﻟﻜَﺎﻓ ِِﺮﻳﻦَ‬ ‫َ‬
‫‪@bjčÈÛëfl @aìèÛ@áŽèäfl íč†@(a뎉ƒ‬‬ ‫‪fl mŞ a@flåíč‰ÛKa‬‬ ‫ٱﻟﱠﺬِﻳﻦَ ٱﺗ ﱠ َﺨﺬُﻭﺍْ ﺩِﻳﻨَ ُﻬﻢۡ ﻟَﻬۡ ٗﻮﺍ َﻭﻟَﻌِﺒٗ ﺎﺕ‪َ ،1‬ﻭﻏ ﱠَﺮ ۡﺗ ُﻬ ُﻢ‬ ‫ﺍﻟﱠﺬِﻳ َﻦ ﺍﺗ ﱠ َﺨﺬُﻭﺍ ﺩِﻳﻨَ ُﻬ ْﻢ ﻟَ ْﻬ ًﻮﺍ َﻭﻟَ ِﻌﺒًﺎ‬ ‫‪7‬‬
‫ﻡ‪51 :7\39‬‬
‫¨‪@áŽèîfläflã@flâìflîÛbÏ@bflîãş‡Ûa@ñìflî‬‬ ‫‪ a@ŽáèŽmŞ‹Ë‬‬ ‫‪ ëfl‬‬ ‫ﺴﯨٰ ُﻬﻢۡ َﻛ َﻤﺎ ﻧَﺴُﻮﺍْ ِﻟﻘَﺎ ٓ َء‬ ‫ۡٱﻟ َﺤﻴَ ٰﻮﺓ ُ ٱﻟﺪ ۡﱡﻧﻴَﺎ«‪ .‬ﻓَ ۡﭑﻟﻴَ ۡﻮ َﻡ ﻧَﻨ َ‬ ‫ﺴﺎ ُﻫ ْﻢ‬ ‫َﻭﻏ ﱠَﺮﺗْ ُﻬ ُﻢ ْﺍﻟ َﺤﻴَﺎﺓ ُ ﺍﻟﺪ ﱡ ْﻧﻴَﺎ ﻓَ ْﺎﻟﻴَ ْﻮ َﻡ ﻧَ ْﻨ َ‬
‫×‪@(aìŽãb×@bflßëfl @afl‰çfl @áèßč ìflí@bÔÛč@(a쎏ãfl @bflà‬‬
‫‬ ‫ﻳَ ۡﻮﻣِ ِﻬﻢۡ ٰ َﻫﺬَﺍ‪َ ،‬ﻭ َﻣﺎ ]‪[...‬ﺕ‪ 2‬ﻛَﺎﻧُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎ‬ ‫ﺴﻮﺍ ِﻟﻘَﺎ َء ﻳَ ْﻮﻣِ ِﻬ ْﻢ َﻫﺬَﺍ َﻭ َﻣﺎ ﻛَﺎﻧُﻮﺍ‬ ‫َﻛ َﻤﺎ ﻧَ ُ‬
‫‪@ @æfl 뎇z‬‬ ‫‪fl vflí@bflänč ífl bič‬‬ ‫َﻳ ۡﺠ َﺤﺪ ُﻭﻥَ ﺕ‪.3‬‬ ‫ﺑِﺂَﻳَﺎﺗِﻨَﺎ َﻳ ْﺠ َﺤﺪ ُﻭﻥَ‬
‫ﻋﻠَ ٰﻰ ﻋ ِۡﻠ ٍﻢ‪ ،‬ﻫُﺪٗﻯ‬ ‫ﺼ ۡﻠ ٰﻨَﻪُ ‪َ ،‬‬ ‫ﺐ ﻓَ ﱠ‬ ‫َﻭﻟَﻘَ ۡﺪ ِﺟ ۡﺌ ٰﻨَ ُﻬﻢ ﺑِ ِﻜ ٰﺘ َ ٖ‬ ‫ﻋﻠَﻰ‬ ‫ﺼ ْﻠﻨَﺎﻩ ُ َ‬ ‫ﺏ ﻓَ ﱠ‬ ‫َﻭﻟَﻘَﺪْ ِﺟﺌْﻨَﺎ ُﻫ ْﻢ ﺑِ ِﻜﺘ َﺎ ٍ‬ ‫ﻡ‪52 :7\39‬‬
‫‪@_áÜčÇ@óÜÇ‬‬ ‫‪fl @Žéäfl ÜŞ—Ï‬‬ ‫‪ @kflnØ‬‬ ‫‪č ič @áŽèäfl ÷ču@‡ÔÛ ëfl‬‬ ‫‪1‬‬ ‫‪8‬‬

‫‪@ @æfl ìŽäßč ûŽí@âìÔÛn@ò¼Š‬‬ ‫‪fl ëfl @ô‡Žç‬‬ ‫َﻭ َﺭ ۡﺣ َﻤ ٗﺔ‪ِ 2‬ﻟّﻘَ ۡﻮ ٖﻡ ﻳ ُۡﺆﻣِ ﻨﻮﻥَ‪.‬‬
‫ُ‬ ‫ﻋ ِْﻠ ٍﻢ ُﻫﺪًﻯ َﻭ َﺭﺣْ َﻤﺔً ِﻟﻘ ْﻮ ٍﻡ ﻳُﺆْ ﻣِ ﻨﻮﻥَ‬
‫ُ‬ ‫َ‬

‫‹ ﻭﻳﺒﻐﻮﻥ ]ﻟﻬﺎ[ ﻋ َِﻮﺟًﺎ )ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ‪ (1 :18\69‬ﺃﻭ ]ﻓﻴﻬﺎ[ ﻋﻮﺟًﺎ )ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ‪) (107 :20\45‬ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪،‬‬ ‫ﺳﺒِﻴ ِﻞ ﱠ ِ‬ ‫ﺼﺪﱡﻭﻥَ ]ﺍﻟﻨﺎﺱ[ َﻋ ْﻦ َ‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺍﻟﱠﺬِﻳﻦَ ﻳَ ُ‬ ‫‪1‬‬

‫ﺍﻹﻣﺎﻣﺔ »ﻭﻳﺒﻐﻮﻧﻬﺎ ﻋﻮﺟًﺎ« ﻳﻌﻨﻲ‪ :‬ﺣﺮﻓﻮﻫﺎ ﺇﻟﻰ ﻏﻴﺮﻫﺎ‬ ‫ِ‬ ‫ﻭﻫﻲ‬ ‫ﷲ‬ ‫ﻁﺮﻳﻖ‬ ‫ﻋﻦ‬ ‫ﻳﺼﺪﻭﻥ‬ ‫ﻳﻌﻨﻲ‪:‬‬ ‫«‬ ‫ًﺎ‬
‫ﺟ‬ ‫ﻋﻮ‬ ‫ﻭﻳﺒﻐﻮﻧﻬﺎ‬ ‫ﷲ‬ ‫ﺳﺒﻴﻞ‬ ‫ﻋﻦ‬ ‫ﻳﺼﺪﻭﻥ‬ ‫ﺍﻟﺬﻳﻦ‬ ‫»‬ ‫‪:‬‬ ‫ﺷﻴﻌﻲ‬ ‫ﺟﺰء ‪ ،2‬ﺹ ‪ (168‬ﺕ‪ (2‬ﺗﻔﺴﻴﺮ‬
‫ﻈﺎ ِﻟ ِﻤﻴﻦَ ‪.‬‬ ‫‹ِ َﻋﻠَﻰ ﺍﻟ ﱠ‬ ‫]ﻗﺎﺋﻼ[ ﺃَﻥْ ﻟَ ْﻌﻨَﺔُ ﱠ‬ ‫ً‬ ‫)ﺍﻟﻘﻤﻲ ‪ (http://goo.gl/lQMNuD‬ﺕ‪ (3‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﺄَﺫﱠ َﻥ ُﻣ َﺆ ِﺫّ ٌﻥ ﺑَ ْﻴﻨَ ُﻬ ْﻢ‬
‫‪ِ (1‬ﺑﺴِﻴ َﻤﺎﺋﻬﻢ‪ِ ،‬ﺑﺴِﻴﻤﻴَﺎﻫﻢ ‪ (2‬ﻁﺎﻣﻌﻮﻥ‪ ،‬ﺳﺎﺧﻄﻮﻥ ♦ ﺕ‪ْ (1‬ﺍﻷَﻋ َْﺮﺍﻑ‪ :‬ﺟﻤﻊ ﻋُﺮﻑ‪ ،‬ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻟﺠﺒﻞ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻪ ﺣﺎﺟﺰ ﺑﻴﻦ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺕ‪ (2‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﺳﻴﻤﺎﻫﻢ ﺳﺖ ﻣﺮﺍﺕ ﻓﻲ‬ ‫‪2‬‬

‫ﺍﻟﻘﺮﺁﻥ ﺑﻤﻌﻨﻰ ﻋﻼﻣﺘﻬﻢ‪ .‬ﻭﻫﻲ ﻣﻦ ﺃﺻﻞ ﺍﻏﺮﻳﻘﻲ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ )‪ Seddik: Le Coran‬ﺹ ‪ 129‬ﻭ‪ Sankharé‬ﺹ ‪ ♦ (121‬ﻡ‪ (1‬ﻭﻓﻘًﺎ ﻷﺣﺪ ﺍﻟﺘﻔﺎﺳﻴﺮ ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺍﻟﻄﺒﺮﻱ‪ ،‬ﺍﻟﺮﺟﺎﻝ‬
‫ﺍﻟﺬﻳﻦ ﻋﻠﻰ ﺍﻷﻋﺮﺍﻑ ﻫﻢ ﻗﻮﻡ ﻣﻦ ﺑﻨﻲ ﺁﺩﻡ ﺍﺳﺘﻮﺕ ﺣﺴﻨﺎﺗﻬﻢ ﻭﺳﻴﺌﺎﺗﻬﻢ‪ ،‬ﻓﺠُﻌﻠﻮﺍ ﻫﻨﺎﻟﻚ ﺇﻟﻰ ﺃﻥ ﻳﻘﻀﻲ ﷲ ﻓﻴﻬﻢ ﻣﺎ ﻳﺸﺎء‪ ،‬ﺛﻢ ﻳُﺪﺧﻠﻬﻢ ﺍﻟﺠﻨﺔ ﺑﻔﻀﻞ ﺭﺣﻤﺘﻪ ﺇﻳﺎﻫﻢ‪ .‬ﻭﻫﺬﺍ ﻳﻌﻴﺪﻧﺎ ﺇﻟﻰ ﻓﻜﺮﺓ‬
‫ﺍﻟﻤﻄﻬﺮ ﻓﻲ ﺍﻟﻤﺴﻴﺤﻴﺔ ﺍﻟﺘﻲ ﺃﺧﺪﺗﻬﺎ ﻋﻦ ﺍﻟﻴﻬﻮﺩﻳﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎءﺕ ﻋﺎﺩﺓ ﺗﻘﺪﻳﻢ ﺍﻟﻘﺪﺍﺩﻳﺲ ﻭﺍﻟﺼﻠﻮﺍﺕ ﻋﻦ ﺃﺭﻭﺍﺡ ﺍﻟﻤﻮﺗﻰ ﺣﺘﻰ ﻳُﻌﺠﻞ ﷲ ﺍﻧﺘﻘﺎﻟﻬﻢ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﻣﻦ ﻫﺬﻩ ﺍﻟﻤﻨﻄﻘﺔ ﺍﻟﺘﻲ ﺗﻘﻊ ﻣﺎ‬
‫ﺑﻴﻦ ﺍﻟﺠﺤﻴﻢ ﻭﺍﻟﻨﻌﻴﻢ‪ .‬ﻭﻗﺪ ﺍﻋﺘﻤﺪﺕ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ ﺧﺎﺻﺔ ﻋﻠﻰ ﺳﻔﺮ ﺍﻟﻜﺎﺑﻴﻴﻦ ﺍﻟﺜﺎﻧﻲ‪» :‬ﺛﻢ ﺟﻤﻊ ﻳﻬﻮﺫﺍ ﺟﻴﺸﻪ ﻭﺳﺎﺭ ﺑﻪ ﺇﻟﻰ ﻣﺪﻳﻨﺔ ﻋﺪﻻﻡ‪ .‬ﻭﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺍﻁﻬﺮﻭﺍ ﺑﺤﺴﺐ ﺍﻟﻌﺎﺩﺓ‬
‫ﻭﺍﺣﺘﻔﻠﻮﺍ ﺑﺎﻟﺴﺒﺖ ﻫﻨﺎﻙ‪ .‬ﻭﻓﻲ ﺍﻟﻐﺪ ﺟﺎﺅﻭﺍ ﺇﻟﻰ ﻳﻬﻮﺫﺍ ‪ -‬ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺗﻘﺘﻀﻴﻪ ﺍﻟﺤﺎﺟﺔ ‪ -‬ﻟﻴﺤﻤﻠﻮﺍ ﺟﺜﺚ ﺍﻟﻘﺘﻠﻰ ﻭﻳﺪﻓﻨﻮﻫﻢ ﻣﻊ ﺫﻭﻱ ﻗﺮﺍﺑﺘﻬﻢ ﻓﻲ ﻣﻘﺎﺑﺮ ﺁﺑﺎﺋﻬﻢ‪ .‬ﻓﻮﺟﺪﻭﺍ ﺗﺤﺖ ﺛﻴﺎﺏ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﺍﻟﻘﺘﻠﻰ ﺃﺷﻴﺎء ﻣﻜﺮﺳﺔ ﻷﺻﻨﺎﻡ ﻳﻤﻨﻴﺎ‪ ،‬ﻣﻤﺎ ﺗﺤﺮﻣﻪ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ‪ .‬ﻓﺘﺒﻴﻦ ﻟﻬﻢ ﺟﻤﻴ ًﻌﺎ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﺳﺒﺐ ﻗﺘﻠﻬﻢ‪ .‬ﻓﺒﺎﺭﻛﻮﺍ ﻛﻠﻬﻢ ﺗﺼﺮﻑ ﺍﻟﺮﺏ ﺍﻟﺪﻳﺎﻥ ﺍﻟﺒﺎﺭ‪ ،‬ﺍﻟﺬﻱ ﻳﻜﺸﻒ ﺍﻟﺨﻔﺎﻳﺎ‪ ،‬ﺛﻢ ﺃﺧﺬﻭﺍ‬
‫ﻣﺤﻮﺍ ﺗﺎ ًﻣﺎ‪ .‬ﺛﻢ ﻭﻋﻆ ﻳﻬﻮﺫﺍ ﺍﻟﺒﺎﺳﻞ ﺍﻟﻘﻮﻡ ﺃﻥ ﻳﺼﻮﻧﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺍﻟﺨﻄﻴﺌﺔ‪ ،‬ﺇﺫ ﺭﺃﻭﺍ ﺑﻌﻴﻮﻧﻬﻢ ﻣﺎ ﺣﺪﺙ ﺑﺴﺒﺐ ﺧﻄﻴﺌﺔ ﺍﻟﺬﻳﻦ ﺳﻘﻄﻮﺍ‪ .‬ﺛﻢ‬ ‫ﻳﺼﻠﻮﻥ ﻭﻳﺒﺘﻬﻠﻮﻥ ﺃﻥ ﺗﻤﺤﻰ ﺗﻠﻚ ﺍﻟﺨﻄﻴﺌﺔ ﺍﻟﻤﺮﺗﻜﺒﺔ ً‬
‫ﺟﻤﻊ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﺗﻘﺪﻣﺔ‪ ،‬ﻓﺒﻠﻎ ﺍﻟﻤﺠﻤﻮﻉ ﺃﻟﻔﻲ ﺩﺭﻫﻢ ﻣﻦ ﺍﻟﻔﻀﺔ‪ ،‬ﻓﺄﺭﺳﻠﻬﺎ ﺇﻟﻰ ﺃﻭﺭﺷﻠﻴﻢ ﻟﺘﻘﺪﻡ ﺑﻬﺎ ﺫﺑﻴﺤﺔ ﻋﻦ ﺍﻟﺨﻄﻴﺌﺔ‪ .‬ﻭﻛﺎﻥ ﻋﻤﻠﻪ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﺼﻨﻴﻊ ﻭﺃﺳﻤﺎﻩ ﻋﻠﻰ ﺣﺴﺐ ﻓﻜﺮﺓ ﻗﻴﺎﻣﺔ‬
‫ﺍﻟﻤﻮﺗﻰ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﺑﺮﺟﻮ ﻗﻴﺎﻣﺔ ﺍﻟﺬﻳﻦ ﺳﻘﻄﻮﺍ‪ ،‬ﻟﻜﺎﻧﺖ ﺻﻼﺗﻪ ﻣﻦ ﺃﺟﻞ ﺍﻟﻤﻮﺗﻰ ﺃﻣﺮﺍ ﺳﺨﻴﻔﺎ ﻻ ﻁﺎﺋﻞ ﺗﺤﺘﻪ‪ .‬ﻭﺇﻥ ﻋﺪ ﺃﻥ ﺍﻟﺬﻳﻦ ﺭﻗﺪﻭﺍ ﺑﺎﻟﺘﻘﻮﻯ ﻗﺪ ﺁﺩﺧﺮ ﻟﻬﻢ ﺛﻮﺍﺏ ﺟﻤﻴﻞ‪ ،‬ﻛﺎﻥ ﻓﻲ ﻫﺬﺍ‬
‫ﻓﻜﺮ ﻣﻘﺪﺱ ﺗﻘﻮﻱ‪ .‬ﻭﻟﻬﺬﺍ ﻗﺪﻡ ﺫﺑﻴﺤﺔ ﺍﻟﺘﻜﻔﻴﺮ ﻋﻦ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻟﻴﺤﻠﻮﺍ ﻣﻦ ﺍﻟﺨﻄﻴﺌﺔ« )‪ .(45-38 :12‬ﺍﻧﻈﺮ ﺃﻳﻀًﺎ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .6 :101\30‬ﻭﻧﺠﺪ ﻓﻲ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻧﻘﺎﺷًﺎ ﺣﻮﻝ ﺍﻟﻔﺎﺻﻞ‬
‫ﺟﺪﺍﺭﺍ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺮﻯ ﺍﻟﺒﻌﺾ ﺍﻥ ﺳﺎﻛﻨﻲ ﺍﻟﺠﻨﺔ ﻭﺳﺎﻛﻨﻲ ﺍﻟﺠﺤﻴﻢ ﻳﺮﻭﻥ ﺑﻌﻀﻬﻢ )‪ (Geiger, p. 51‬ﻡ‪ (2‬ﺍﻧﻈﺮ ﻗﺼﻴﺪﺓ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ ﻓﻲ‬ ‫ً‬ ‫ﺑﻴﻦ ﺍﻟﺠﻨﺔ ﻭﺍﻟﺠﺤﻴﻢ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺍﻥ ﻫﻨﺎﻙ‬
‫ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.9 :64\108‬‬
‫ﻈﺎﻟِﻤِﻴﻦَ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(53‬‬ ‫ﺎﺭ ﻗَﺎﻟُﻮﺍ ﻋﺎﺋﺬﺍ ﺑﻚ ﺍﻥ ﺗَﺠْ ﻌَ ْﻠﻨَﺎ َﻣ َﻊ ْﺍﻟﻘ َْﻮ ِﻡ ﺍﻟ ﱠ‬ ‫ﺏ ﺍﻟﻨﱠ ِ‬ ‫ﺻ َﺤﺎ ِ‬ ‫ﺎﺭﻫُ ْﻢ ﺗ ِْﻠﻘَﺎ َء ﺃ َ ْ‬ ‫ﺼ ُ‬ ‫‪ (1‬ﻗُ ِﻠﺒَﺖ ‪ (2‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻭﺇِﺫَﺍ ﻗُ ِﻠﺒَﺖ ﺃ َ ْﺑ َ‬ ‫‪3‬‬

‫‪ (1‬ﺑِﺴِﻴ َﻤﺎﺋﻬﻢ‪ ،‬ﺑِﺴِﻴﻤﻴَﺎﻫﻢ ‪ (2‬ﺗ َ ْﺴﺘ َ ْﻜﺜ ُِﺮﻭﻥَ ♦ ﺕ‪ْ (1‬ﺍﻷَﻋ َْﺮﺍﻑ‪ :‬ﺟﻤﻊ ﻋُﺮﻑ‪ ،‬ﻣﺎ ﺍﺭﺗﻔﻊ ﻣﻦ ﺍﻟﺠﺒﻞ‪ ،‬ﻭﻳﺮﺍﺩ ﺑﻪ ﺣﺎﺟﺰ ﺑﻴﻦ ﺍﻟﺠﻨﺔ ﻭﺍﻟﻨﺎﺭ ﺕ‪ (2‬ﺣﻮﻝ ﺍﻷﺻﻞ ﺍﻟﻴﻮﻧﺎﻧﻲ ﻟﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻧﻈﺮ ﻫﺎﻣﺶ‬ ‫‪4‬‬

‫ﺍﻵﻳﺔ ‪ 46 :7\39‬ﺕ‪ (3‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻣﺎ ُﻛ ْﻨﺘ ُ ْﻢ ]ﺑﻪ[ ﺗ َ ْﺴﺘ َ ْﻜﺒِ ُﺮﻭﻥَ‪.‬‬
‫ﻑ ‪ (3‬ﺗُﺤْ ﺰَ ﻧُﻮﻥَ ‪ ،‬ﺗِﺤْ ﺰَ ﻧُﻮﻥَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻗﺪ ﻗﻴﻞ ﻟﻬﻢ[ ﺍ ْﺩ ُﺧﻠُﻮﺍ ْﺍﻟ َﺠ ﱠﻨﺔَ )ﺗﻔﺴﻴﺮ ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/yb5zQP‬‬ ‫ﻑ‪ ،‬ﺧ َْﻮ ُ‬ ‫‪ (1‬ﺃ ْﺩﺧِ ﻠُﻮﺍ‪ ،‬ﺩَ َﺧﻠُﻮﺍ‪ ،‬ﺃ ْﺩﺧِ ﻠُﻮﺍ‪ ،‬ﻭﺍ ْﺩ ُﺧﻠُﻮﺍ ‪ (2‬ﺧ َْﻮ َ‬ ‫‪5‬‬

‫‹ُ ]ﻣﻦ ﺍﻟﻄﻌﺎﻡ[ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪،‬‬ ‫ﺕ‪ (1‬ﺃَﻓِﻴﻀُﻮﺍ‪ :‬ﺟﻮﺩﻭﺍ‪ .‬ﺧﻄﺄ‪ :‬ﺃَﻓِﻴﻀُﻮﺍ ﻟﻨﺎ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺃَﻓِﻴﻀُﻮﺍ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﺍﺟﺮﻭﺍ ﺃﻭ ﺻﺒﻮﺍ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃ َ ْﻭ ]ﺃﻋﻄﻮﻧﺎ[ ﻣِ ﱠﻤﺎ َﺭﺯَ ﻗَ ُﻜ ُﻢ ﱠ‬ ‫‪6‬‬

‫ﺲ ﺍﻷُﺭﺟُﻮﺍﻥَ ﻭﺍﻟ َﻜﺘﱠﺎ َﻥ ﺍﻟﻨﱠﺎﻋِﻢ‪ ،‬ﻭﻳَﺘَﻨَﻌﱠ ُﻢ ُﻛ ﱠﻞ ﻳَ ٍ‬

‫ﻮﻡ ﺗَﻨَﻌﱡ ًﻤﺎ ﻓﺎﺧِ ًﺮﺍ‪.‬‬ ‫ﺟﺰء ‪ ،8‬ﺹ ‪ ،http://goo.gl/ZG0igg 148‬ﺍﻟﺠﻼﻟﻴﻦ ‪ ♦ (http://goo.gl/t6jehJ‬ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻛﺎﻥَ َﺭ ُﺟ ٌﻞ َﻏ ِﻨ ﱞ‬
‫ﻲ َﻳﻠ َﺒ ُ‬
‫ﺲ ﻗُﺮﻭ َﺣﻪ‪ .‬ﻭﻣﺎﺕَ ﺍﻟﻔ ُ‬
‫َﻘﻴﺮ ﻓ َﺤ َﻤﻠَﺘﻪُ‬ ‫ِﻼﺏ ﻛﺎﻧﺖ ﺗﺄﺗﻲ ﻓﺘ َﻠ َﺤ ُ‬ ‫َﻴﺮ ﺃَﻥﱠ ﺍﻟﻜ َ‬ ‫ﻲ‪ .‬ﻏ َ‬ ‫ﺕ ﻣﺎﺋِﺪَﺓِ ﺍﻟﻐَﻨ ّ‬ ‫ﺖ ﺍﻟﻘُﺮﻭ ُﺡ ِﺟ ْﺴ َﻤﻪ‪ .‬ﻭﻛﺎﻥَ ﻳَﺸﺘ َ ِﻬﻲ ﺃَﻥ َﻳﺸﺒَ َﻊ ﻣِ ﻦ ﻓُﺘﺎ ِ‬ ‫ﻄ ِ‬ ‫ﻘﻰ ﻋِﻨﺪَ ﺑﺎﺑِﻪ ﻗﺪ ﻏ ﱠ‬ ‫َﻘﻴﺮ ﺍﺳ ُﻤﻪ ﻟَﻌﺎﺯَ ﺭ ُﻣ ْﻠ ً‬ ‫ﻭﻛﺎ َﻥ َﺭ ُﺟ ٌﻞ ﻓ ٌ‬
‫ﺖ ﺇِﺑﺮﺍﻫﻴ ُﻢ ﺍﺭ َﺣﻤ ْﻨﻲ‬ ‫ْﺮﺍﻫﻴﻢ َﻋﻦ ﺑُﻌ ٍﺪ ﻭﻟَﻌﺎﺯَ َﺭ ﻓﻲ ﺃَﺣﻀﺎﻧِﻪ‪ .‬ﻓﻨﺎﺩﻯ‪ :‬ﻳﺎ ﺃﺑ ِ‬ ‫َ‬ ‫ﺕ ﻳُﻘﺎﺳﻲ ﺍﻟﻌَﺬﺍﺏ‪ ،‬ﻓﺮﺃ َﻯ ﺇِﺑ‬ ‫ﻭﻫﻮ ﻓﻲ َﻣﺜْﻮﻯ ﺍﻷ َ ْﻣﻮﺍ ِ‬ ‫ﻓﺮﻓَ َﻊ َﻋﻴﻨَﻴ ِﻪ َ‬ ‫ﻲ ﻭﺩُﻓِﻦ‪َ .‬‬ ‫ﺍﻟ َﻤﻼﺋِ َﻜﺔُ ﺇِﻟﻰ ﺣِ ﻀ ِْﻦ ِﺇﺑﺮﺍﻫﻴﻢ‪ .‬ﺛ ُ ﱠﻢ ﻣﺎﺕَ ﺍﻟﻐَﻨ ﱡ‬
‫ﻮﻡ ﻓﻬﻮ ﻫ ُﻬﻨﺎ‬ ‫ﺯﺭ ﺍﻟﺒَﻼﻳﺎ‪ .‬ﺃ َ ﱠﻣﺎ ﺍﻟﻴَ َ‬ ‫ﻲ‪ ،‬ﺗَﺬَ ﱠﻛﺮْ ﺃَﻧﱠﻚَ ﻧِﻠﺖَ ﺧَﻴﺮﺍﺗِﻚَ ﻓﻲ َﺣﻴﺎﺗِﻚَ ﻭﻧﺎ َﻝ ﻟَﻌﺎ َ ُ‬ ‫ﻑ ﺇِﺻﺒَﻌِﻪ ﻓﻲ ﺍﻟﻤﺎءِ ﻭﻳُﺒَ ِ ّﺮﺩَ ﻟِﺴﺎﻧﻲ‪ ،‬ﻓﺈِﻧِّﻲ ُﻣﻌَﺬﱠﺏٌ ﻓﻲ ﻫﺬﺍ ﺍﻟﻠﱠﻬﻴﺐ‪ .‬ﻓﻘﺎ َﻝ ﺇِﺑﺮﺍﻫﻴﻢ‪ :‬ﻳﺎ ﺑُﻨَ ﱠ‬ ‫ﻁ َﺮ َ‬ ‫ﻓﺄَﺭ ِﺳ ْﻞ ﻟَﻌﺎَﺯﺭ ِﻟﻴَﺒُ ﱠﻞ َ‬
‫ﺖ ﺃَﻥ‬ ‫ُﻌﺰﻯ ﻭﺃَﻧﺖ ﺗُﻌَﺬﱠﺏ‪ .‬ﻭﻣﻊ ﻫﺬﺍ ُﻛﻠِّﻪ‪ ،‬ﻓﺒَﻴﻨﻨﺎ ﻭﺑَﻴﻨَﻜﻢ ﺃُﻗﻴ َﻤﺖ ﻫ ﱠُﻮﺓ ٌ َﻋﻤﻴﻘﺔ‪ِ ،‬ﻟﻜَﻴﻼ ﻳَﺴﺘَﻄﻴ َﻊ ﺍﻟﱠﺬﻳﻦَ ﻳُﺮﻳﺪﻭﻥَ ﺍﻻﺟﺘِﻴﺎﺯَ ﻣِﻦ ﻫُﻨﺎ ﺇِ َﻟﻴ ُﻜﻢ ﺃَﻥ ﻳَﻔﻌَﻠﻮﺍ ﻭ ِﻟﻜَﻴﻼ ﻳُﻌﺒَ َﺮ ﻣِ ﻦ ﻫُﻨﺎﻙ ِﺇﻟَﻴﻨﺎ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺃَﺳﺄَﻟُﻚَ ﺇِﺫًﺍ ﻳﺎ ﺃَﺑ ِ‬ ‫ﻳ ﱠ‬
‫ﺖ ِﺇﺑﺮﺍﻫﻴﻢ‪،‬‬ ‫ﺏ ﻫﺬﺍ‪ .‬ﻓﻘﺎ َﻝ ِﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﻋﻨﺪَﻫُﻢ ﻣﻮﺳﻰ ﻭﺍﻷَﻧ ِﺒﻴﺎء‪ ،‬ﻓ َْﻠﻴَﺴﺘ َ ِﻤﻌﻮﺍ ِﺇ َﻟﻴﻬﻢ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﺎ ﺃَﺑ ِ‬ ‫ﻜﺎﻥ ﺍﻟ َﻌﺬﺍ ِ‬ ‫َ ِ‬ ‫ﻣ‬ ‫ﺇﻟﻰ‬ ‫ًﺎ‬
‫ﻀ‬ ‫ﺃﻳ‬ ‫ُﻢ‬ ‫ﻫ‬ ‫ﺼﻴﺮﻭﺍ‬ ‫ﻳ‬
‫َ‬ ‫ﱠ‬ ‫ﻼ‬ ‫َ‬ ‫ﺌ‬‫ﻟ‬‫ِ‬ ‫ُﻢ‬ ‫ﻫ‬ ‫ﺬ‬
‫ِﺭْ‬ ‫ُﻨ‬ ‫ﻴ‬ ‫ْ‬
‫َﻠ‬ ‫ﻓ‬ ‫َﻮﺓ‪.‬‬ ‫ﺧ‬ ‫ﺇ‬
‫ِ‬ ‫َ‬ ‫ﺔ‬ ‫ﺴ‬‫َ‬ ‫َﻤ‬‫ﺧ‬ ‫ﻟﻲ‬ ‫ﻥﱠ‬‫ِ‬ ‫ﺈ‬‫ﻓ‬ ‫ﺑﻲ‪،‬‬ ‫َ‬ ‫ﺃ‬ ‫ﺖ‬
‫ِ‬ ‫ﻴ‬ ‫ﺑ‬
‫َ‬ ‫ﻟﻰ‬ ‫ﺇ‬
‫ِ‬ ‫ﻪ‬ ‫َ‬ ‫ﻠ‬‫ﺳ‬‫ِ‬ ‫ﺗُﺮ‬
‫ﻗﺎﻡ ﻭﺍﺣِ ﺪٌ ﻣِ ﻦَ ﺍﻷَﻣﻮﺍﺕ« )ﻟﻮﻗﺎ ‪.(30-19 :16‬‬ ‫ﺕ ﻳَﺘﻮﺑﻮﻥ‪ .‬ﻓﻘﺎ َﻝ ﻟﻪ‪ :‬ﺇِﻥ ﻟﻢ ﻳَﺴﺘَﻤِ ﻌﻮﺍ ِﺇﻟﻰ ﻣﻮﺳﻰ ﻭﺍﻷَﻧﺒِﻴﺎء‪ ،‬ﻻ ﻳَﻘَﺘَﻨِﻌﻮﺍ ﻭﻟﻮ َ‬ ‫ﻭﻟﻜِﻦ ﺇﺫﺍ َﻣﻀﻰ ِﺇﻟﻴ ِﻬﻢ ﻭﺍﺣِ ﺪٌ ﻣِ ﻦَ ﺍﻷَﻣﻮﺍ ِ‬
‫ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .32 :6\55‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻳَ ْﻮ ِﻣ ِﻬ ْﻢ َﻫﺬَﺍ ]ﻭﻛﻤﺎ[ ﻛَﺎﻧُﻮﺍ ﺁﻳﺎﺗﻨﺎ ﻳَﺠْ َﺤﺪُﻭﻥَ ﺕ‪ (3‬ﺧﻄﺄ‪ :‬ﺁﻳﺎﺗﻨﺎ ﻳَﺠْ َﺤﺪُﻭﻥَ‪ .‬ﻭﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﻀﻤﻦ ﺟﺤﺪ ﻣﻌﻨﻰ ﻛﻔﺮ‪.‬‬ ‫‪7‬‬

‫‪ (1‬ﻓَﻀ ْﱠﻠﻨَﺎﻩُ ‪ (2‬ﻭﺭﺣﻤﺔٌ‪ ،‬ﻭﺭﺣﻤﺔٍ‪.‬‬ ‫‪8‬‬

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 ‫‪@ŽéÜ íëdflm@ïčmdflí@flâìflí@ŽéÜ íëdflm@bKÛg@flæ뎋Ä‬‬ ‫‪ äflí@Ýflç‬‬ ‫ﻈ ُﺮﻭﻥَ ِﺇ ﱠﻻ ﺗ َۡﺄ ِﻭﻳﻠَ ۥﻪ ُ‪1‬؟ ﻳَ ۡﻮ َﻡ ﻳَ ۡﺄﺗِﻲ ﺗ َۡﺄ ِﻭﻳﻠُ ۥﻪُ‪،2‬‬ ‫ﻫ َۡﻞ ﻳَﻨ ُ‬ ‫ﻈ ُﺮﻭﻥَ ِﺇ ﱠﻻ ﺗ َﺄ ْ ِﻭﻳﻠَﻪ ُ ﻳَ ْﻮ َﻡ ﻳَﺄْﺗِﻲ‬ ‫ﻫ َْﻞ ﻳَ ْﻨ ُ‬ ‫‪1‬‬
‫ﻡ‪53 :7\39‬‬
‫Ž‪@ŽÝ‬‬
‫‪ŽŠ‬‬ ‫‪Ž @pbflu@‡Ó@ŽÝjÓ@åčß@Žê쎏ãfl @flåíč‰ÛKa@ŽÞìÔífl‬‬ ‫ﺴﻮﻩ ُ ﻣِ ﻦ ﻗَ ۡﺒﻞُ‪» :‬ﻗَ ۡﺪ َﺟﺎ ٓ َء ۡﺕ‬ ‫ُ‬ ‫ﻧ‬
‫َ‬ ‫ﻦ‬
‫َ‬ ‫ِﻳ‬
‫ﺬ‬ ‫ﻳَﻘُﻮ ُﻝ ٱﻟﱠ‬ ‫ﻣِﻦ ﻗَ ْﺒ ُﻞ ﻗَﺪْ‬ ‫ﺴﻮﻩ ُ ْ‬ ‫ُ‬ ‫ﻧ‬
‫َ‬ ‫ِﻳﻦَ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻝ‬ ‫ُ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻘ‬ ‫ﺗ َﺄ ْ ِﻭﻳﻠُﻪ ُ ﻳَ‬
‫‪@bfläÛ @(aìŽÈÐ “flîÏ‬‬ ‫’ ‪ @bflÈÐ‬‬
‫‪Ž @åčß@bfläÛK@ÝflèÏ‬‬ ‫¨‪ @ğÕ‬‬
‫‪ bči@bfläiğ Š‬‬
‫‪fl‬‬ ‫ﻖ‪ .‬ﻓَ َﻬﻞ ﻟﱠﻨَﺎ ﻣِ ﻦ ﺷُﻔَ َﻌﺎ ٓ َء‬ ‫ﺳ ُﻞ َﺭﺑِّﻨَﺎ ﺑِ ۡﭑﻟ َﺤ ِّ‬ ‫ُﺭ ُ‬ ‫ﻖ ﻓَ َﻬ ْﻞ ﻟَﻨَﺎ ْ‬
‫ﻣِﻦ‬ ‫ﺳ ُﻞ َﺭﺑِّﻨَﺎ ﺑِ ْﺎﻟ َﺤ ِّ‬ ‫ﺕ ُ ُ‬‫ﺭ‬ ‫َﺟﺎ َء ْ‬
‫×‪@ŽÝàfl Èflã@bŞä‬‬ ‫‪ @ðč‰ÛKa@flË‬‬ ‫‪ @flÝàfl ÈfläÏ‬‬ ‫‹†‪ @ş‬‬ ‫‪fl ㎠@ëc‬‬ ‫ﻓَﻴَ ۡﺸﻔﻌُﻮﺍ ﻟﻨَﺎ؟ ﺃ ۡﻭ ﻧ َﺮﺩ ]‪ [...‬ﻓﻨ َﻤ َﻞ ﻏَﻴ َﺮ‬
‫ۡ‬ ‫‪3‬‬
‫َﻌۡ‬ ‫َ‬ ‫ﺕ‪1‬‬
‫ﱡ‬ ‫ُ‬ ‫َ‬ ‫ٓ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺷﻔَﻌَﺎ َء ﻓﻴَﺸﻔﻌُﻮﺍ ﻟﻨَﺎ ﺃ ْﻭ ﻧ َﺮﺩ ﻓﻨَ ْﻌ َﻤ َﻞ‬
‫ﱡ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬
‫‪@bŞß@áŽèäflÇ@ŞÝš‬‬ ‫‪fl ëfl @áŽè‬‬ ‫‹‪fl Ð ãc@(aëŽ‬‬ ‫‚‪č‬‬
‫‪fl @‡Ó‬‬ ‫ﺴ ُﻬﻢۡ ‪~ .‬‬ ‫ٱﻟﱠﺬِﻱ ُﻛﻨﱠﺎ ﻧَﻌۡ َﻤﻞُ؟« ﻗَ ۡﺪ َﺧﺴ ُِﺮ ٓﻭﺍْ ﺃَﻧﻔُ َ‬ ‫ْ‬ ‫َ‬
‫ﻏﻴ َْﺮ ﺍﻟﺬِﻱ ﻛﻨﺎ ﻧَ ْﻌ َﻤ ُﻞ ﻗﺪ َﺧﺴ ُِﺮﻭﺍ‬ ‫ﱠ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬
‫×‪@ @æfl 뎋nfl Ðflí@(aìŽãb‬‬ ‫ﻋ ۡﻨ ُﻬﻢ ﱠﻣﺎ ﻛَﺎﻧُﻮﺍْ ﻳَ ۡﻔﺘ َُﺮﻭﻥَ‪.‬‬ ‫ﺿ ﱠﻞ َ‬ ‫َﻭ َ‬ ‫ﻋ ْﻨ ُﻬ ْﻢ َﻣﺎ ﻛَﺎﻧُﻮﺍ‬ ‫ﺿ ﱠﻞ َ‬ ‫ﺴ ُﻬ ْﻢ َﻭ َ‬ ‫ﺃ َ ْﻧﻔُ َ‬
‫ﻳَ ْﻔﺘ َُﺮﻭﻥَ‬
‫ ‪@čpìflàfl‬‬
‫‚ ‪Ş Ûa@flÕÜ‬‬
‫‪fl @ðč‰ÛKa@ŽéÜK Ûa@ŽáØ‬‬ ‫‪ iŞ Š‬‬
‫‪fl @Şæg‬‬ ‫ﺕ‬‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬ ‫ٱ¡ُ‪ ،1‬ٱﻟﱠﺬِﻱ َﺧﻠَﻖَ ٱﻟ ﱠ‬ ‫]‪ [---‬ﺇِ ﱠﻥ َﺭﺑﱠ ُﻜ ُﻢ ﱠ‬ ‫ﺕ‬
‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫} ُ ﺍﻟﺬِﻱ َﺧﻠﻖَ ﺍﻟ ﱠ‬ ‫َ‬ ‫ﱠ‬ ‫ﺇِ ﱠﻥ َﺭﺑﱠ ُﻜ ُﻢ ﱠ‬ ‫‪2‬‬
‫ﻡ‪54 :7\39‬‬
‫‪@óÜÇ‬‬‫Ž ‪fl @ôflìnfl Ža@ŞáqŽ @âbŞíc @čònŞ‬‬
‫‪č @ïčÏ@flŠþaflë‬‬ ‫ٱﺳﺘ ََﻮ ٰﻯ‬ ‫ﺽ ﻓِﻲ ِﺳﺘ ﱠ ِﺔ ﺃَﻳ ٖﱠﺎﻡ‪2‬ﻡ‪1‬ﺕ‪ .1‬ﺛ ُ ﱠﻢ ۡ‬ ‫َﻭ ۡٱﻷ َ ۡﺭ َ‬ ‫ﺳﺘ ََﻮﻯ‬ ‫ﺽ ﻓِﻲ ِﺳﺘ ﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ ﺛ ُ ﱠﻢ ﺍ ْ‬ ‫َﻭ ْﺍﻷ َ ْﺭ َ‬
‫‪@brîčry‬‬
‫‪fl @ŽéjŽ Ü İflí@flŠbflèäŞ Ûa@flÝîKÛa@ïč“ÌŽí@•‹flÈÛa‬‬ ‫ُ‬ ‫ۡ‬
‫ﺎﺭ ﻳَﻄﻠﺒُ ۥﻪ ُ‬ ‫‪4‬‬
‫ﻋﻠَﻰ ۡٱﻟﻌَ ۡﺮ ِﺵ ‪ .‬ﻳ ُۡﻐﺸِﻲ ٱﻟ ۡﻴ َﻞ ٱﻟﻨﱠ َﻬ َ‬
‫ﱠ‬ ‫‪3‬‬ ‫‪2‬‬‫ﻡ‬
‫َ‬ ‫ﺎﺭ‬ ‫ﻋﻠَﻰ ْﺍﻟﻌَ ْﺮ ِﺵ ﻳُ ْﻐﺸِﻲ ﺍﻟﻠ ْﻴ َﻞ ﺍﻟﻨﱠ َﻬ َ‬
‫ﱠ‬ ‫َ‬
‫ﻮﻡ‪،‬‬ ‫ﺠ‬
‫ُ‬ ‫ﱡ‬ ‫ﻨ‬ ‫ٱﻟ‬ ‫ﻭ‬‫َ‬ ‫ﺮ‬‫َ‬ ‫ﻤ‬
‫َ‬ ‫َ‬ ‫ﻘ‬ ‫ۡ‬
‫ٱﻟ‬ ‫ﻭ‬ ‫َ‬ ‫ﺲ‬
‫َ‬ ‫ﻤۡ‬‫ﺸ‬‫ﱠ‬ ‫ٱﻟ‬‫ﻭ‬‫َ‬
‫ﺕ‪2‬‬
‫]‪[...‬‬ ‫ﺎ‪.‬‬ ‫ٗ‬
‫ﺜ‬ ‫ِﻴ‬ ‫ﺜ‬‫ﺣ‬ ‫َ‬ ‫ﺲ َﻭ ْﺍﻟﻘَ َﻤ َﺮ‬ ‫ﺸ ْﻤ َ‬ ‫ﻄﻠُﺒُﻪ ُ َﺣﺜِﻴﺜًﺎ َﻭﺍﻟ ﱠ‬ ‫ﻳَ ْ‬
‫‹‪@ê‹ßdič @čp‬‬‫‪flƒ‬‬ ‫‪Ş‬‬‫‪fl ߎ @flâìŽväş Ûaflë@fl‹àfl Ô‬‬
‫‪ Ûaflë@fl÷àŞ“Ûaflë‬‬ ‫َ‬
‫‪@şlŠ‬‬
‫‪fl @ŽéÜK Ûa@ÚŠ‬‬ ‫‪fl bfljmfl @Ž‹ßþaflë@ŽÕÜ©a@ŽéÛ @bÛc‬‬ ‫ﺕ‪5‬ﺕ‪ 3‬ﺑِﺄَﻣۡ ِﺮ ِٓۦﻩ‪ .‬ﺃ َ َﻻ ﻟَﻪ ُ ۡٱﻟﺨ َۡﻠﻖُ َﻭ ۡٱﻷَﻣۡ ُﺮ‪.‬‬ ‫ﺴ ﱠﺨ ٰ َﺮ ۢ ِ‬‫ُﻣ َ‬ ‫ﺕ ﺑِﺄ َ ْﻣ ِﺮ ِﻩ ﺃ َ َﻻ ﻟَﻪ ُ‬ ‫ﺴ ﱠﺨ َﺮﺍ ٍ‬ ‫ُﻮﻡ ُﻣ َ‬ ‫َﻭﺍﻟﻨﱡﺠ َ‬
‫‪@ @µ‬‬
‫‪fl àč Ü È‬‬
‫‪fl Ûa‬‬ ‫ٱ¡ ُ‪َ ،‬ﺭﺏﱡ ۡٱﻟ ٰﻌَﻠَﻤِ ﻴﻦَ ‪.‬‬ ‫ﺎﺭﻙَ ﱠ‬ ‫~ ﺗَﺒَ َ‬ ‫} ُ َﺭﺏﱡ‬ ‫ﺎﺭﻙَ ﱠ‬ ‫َ‬ ‫ﺒ‬
‫َ‬ ‫َ‬ ‫ﺗ‬ ‫ﺮ‬‫ُ‬ ‫ﻣ‬ ‫ْ‬ ‫َ‬ ‫ﺍﻷ‬ ‫ْ‬ ‫ﻭ‬ ‫ْﺍﻟﺨ َْﻠﻖُ َ‬
‫ْﺍﻟﻌَﺎﻟَﻤِ ﻴﻦَ‬
‫›‹‪@bÛ@ŽéãŞ g@zòîfl ÐŽ‚ëfl @bÇş‬‬ ‫‪fl mfl @áØiŞ Š‬‬ ‫‪fl @(aìŽÇ†a‬‬ ‫ﻀ ﱡﺮﻋٗ ﺎ َﻭ ُﺧ ۡﻔﻴَﺔً‪1‬ﻡ‪ ~ .1‬ﺇِﻧﱠ ۥﻪ ُ‪َ 2‬ﻻ‬ ‫]ٱﺩﻋُﻮﺍْ َﺭﺑﱠ ُﻜﻢۡ ﺗ َ َ‬ ‫ۡ‬ ‫ﻀ ﱡﺮﻋًﺎ َﻭ ُﺧ ْﻔ َﻴﺔً ﺇِﻧﱠﻪ ُ َﻻ‬ ‫ﺍﺩْﻋُﻮﺍ َﺭﺑﱠ ُﻜ ْﻢ ﺗَ َ‬
‫‪3‬‬
‫ﻡ‪55 :7\39‬‬
‫‪@ @åfl íč‡nfl Ⱦa@şkz‬‬ ‫‪č íŽ‬‬ ‫ﻳُﺤِ ﺐﱡ ۡٱﻟ ُﻤﻌۡ ﺘَﺪِﻳﻦَ‪.‬‬ ‫ﻳُﺤِ ﺐﱡ ْﺍﻟ ُﻤ ْﻌﺘَﺪِﻳﻦَ‬
‫‪@bflèz‬‬
‫‡‪č Ü –g@fl‡Èfli@Šþa@ïčÏ@(aëŽ‬‬ ‫‪č ÐŽm@bÛëfl‬‬ ‫ﺽ ﺑَﻌۡ ﺪ َ ﺇِﺻۡ ٰﻠَﺤِ َﻬﺎﺕ‪،1‬‬ ‫َﻭ َﻻ ﺗ ُ ۡﻔ ِﺴﺪ ُﻭﺍْ ﻓِﻲ ۡٱﻷ َ ۡﺭ ِ‬ ‫ﺽ ﺑَ ْﻌﺪ َ‬ ‫َ‬ ‫ْ‬
‫َﻭ َﻻ ﺗ ُ ْﻔ ِﺴﺪ ُﻭﺍ ﻓِﻲ ﺍﻷ ْﺭ ِ‬ ‫‪4‬‬
‫ﻡ‪56 :7\39‬‬
‫¼‪@čéÜK Ûa@flo‬‬ ‫‪ Š‬‬ ‫‪fl @Şæg@bĆÈàfl  ‬‬‫‪ ëfl @bÏìfl‚@ŽêìŽÇ†aflë‬‬ ‫‪1‬‬
‫ۡ‬ ‫ﱠ‬
‫ﻁ َﻤﻌًﺎ ]‪ . [...‬ﺇِﻥ َﺭﺣ َﻤﺖَ‬
‫ﺕ‪2‬‬ ‫َﻭ ۡٱﺩﻋُﻮﻩ ُ ﺧ َۡﻮ ٗﻓﺎ َﻭ َ‬ ‫ﻁ َﻤﻌًﺎ ﺇِﻥﱠ‬ ‫ﺇِﺻ َْﻼﺣِ َﻬﺎ َﻭﺍﺩْﻋُﻮﻩ ُ ﺧ َْﻮﻓًﺎ َﻭ َ‬
‫‪@ @µ‬‬ ‫ ‪fl äč‬‬‫‪č z¾a@flåßğ @kí‹Ó‬‬ ‫‬ ‫ﺕ‪4‬‬ ‫ۡ‬
‫ﻳﺐﺕ‪ّ ِ 3‬ﻣﻦَ ٱﻟ ُﻤ ۡﺤ ِﺴﻨِﻴﻦَ ‪[.‬‬ ‫ٱ¡ِ ﻗَ ِﺮ ‪ٞ‬‬ ‫ﱠ‬ ‫}ِ ﻗَ ِﺮﻳﺐٌ ﻣِ ﻦَ ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦَ‬ ‫َﺭﺣْ َﻤﺔَ ﱠ‬
‫‹ ‪@ðfl‡ífl @flµifl @afl‹“Ži@fl|ífl‬‬ ‫Ž‪ğ Ûa@ŽÝ‬‬ ‫‪č ‹Ží@ðč‰ÛKa@flìçŽ ëfl‬‬ ‫ٰ ‪2 ۢ ۡ 1‬ﺕ‪1‬‬
‫ٱﻟﺮﻳَ َﺢ ﺑُﺸ َﺮﺍ ﺑَ ۡﻴﻦَ ﻳَﺪ َۡﻱ‬ ‫َﻭﻫ َُﻮ ٱﻟﱠﺬِﻱ ﻳ ُۡﺮ ِﺳ ُﻞ ِ ّ‬ ‫ﺸ ًﺮﺍ ﺑَ ْﻴ َﻦ‬ ‫ﺍﻟﺮﻳَﺎ َﺡ ﺑُ ْ‬ ‫َﻭﻫ َُﻮ ﺍﻟﱠﺬِﻱ ﻳ ُْﺮ ِﺳ ُﻞ ِ ّ‬ ‫‪5‬‬
‫ﻡ‪57 :7\39‬‬
‫ۡ ٰ ﺕ‪2‬‬
‫Ž‪@Žéäfl ÔŽŽ@übÔqč @bibflz‬‬ ‫‪fl @oKÜÓ‬‬ ‫‪ c @aflˆg@óŞny‬‬ ‫¼‪fl @éčn‬‬‫‪ Š‬‬ ‫‪fl‬‬ ‫ﺳ َﺤﺎﺑٗﺎ ﺛِﻘَ ٗﺎﻻ‪ُ ،‬‬
‫ﺳﻘﻨَﻪُ‬ ‫َﺭ ۡﺣ َﻤﺘِ ِﻪۦ‪َ .‬ﺣﺘ ﱠ ٰ ٓﻰ ﺇِﺫَﺍٓ ﺃَﻗَﻠﱠ ۡﺖ َ‬ ‫ﺳ َﺤﺎﺑًﺎ‬ ‫ﺖ َ‬ ‫ﱠ‬ ‫َ‬
‫ﻱ َﺭﺣْ َﻤﺘِ ِﻪ َﺣﺘﱠﻰ ﺇِﺫَﺍ ﺃﻗَﻠ ْ‬ ‫ﻳَﺪَ ْ‬
‫‪@åčß@éči@bfläufl‹‚dÏ‬‬ ‫‪ @b¾a@čéič @bfläÛflãdÏ‬‬‫‪ @oğîߪ @‡Üjfl Ûč‬‬ ‫ﺖ‪ ،3‬ﻓَﺄَﻧﺰَ ۡﻟﻨَﺎ ﺑِ ِﻪ ۡٱﻟ َﻤﺎ ٓ َء ‪ ،‬ﻓَﺄ ۡﺧ َﺮ ۡﺟﻨَﺎ ﺑِِۦﻪ‬
‫َ‬ ‫‪3‬‬ ‫ﺕ‬
‫ِﻟﺒَﻠَ ٖﺪ ﱠﻣﻴِّ ٖ‬ ‫ﺖ ﻓَﺄ َ ْﻧﺰَ ْﻟﻨَﺎ ﺑِ ِﻪ ْﺍﻟ َﻤﺎ َء‬ ‫ﺛِﻘَ ًﺎﻻ ﺳُ ْﻘﻨَﺎﻩ ُ ﻟِﺒَﻠَ ٍﺪ َﻣﻴِّ ٍ‬
‫‹‪@óflmì¾a@Žx‬‬ ‫‪ ƒŽã@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‹‪ @čp‬‬ ‫×‪fl àfl rŞ Ûa@ğÝ‬‬
‫‬ ‫ﻣِ ﻦ ُﻛ ِّﻞ ٱﻟﺜ ﱠ َﻤ ٰ َﺮﺕِ‪َ .‬ﻛ ٰﺬ َﻟِﻚَ ﻧُ ۡﺨ ِﺮ ُ‬
‫ﺝ ۡٱﻟ َﻤ ۡﻮﺗ َٰﻰ‪~ .‬‬ ‫ﺕ َﻛﺬَﻟِﻚَ‬ ‫ﻣِﻦ ﻛُ ِّﻞ ﺍﻟﺜ ﱠ َﻤ َﺮﺍ ِ‬ ‫ﻓَﺄ َ ْﺧ َﺮ ْﺟﻨَﺎ ﺑِ ِﻪ ْ‬
‫׋‪@ @æfl ëŽ‬‬ ‫‪K ‰‬‬ ‫‪fl mfl @áØÜK È‬‬ ‫‪fl Û‬‬ ‫ﻟَ َﻌﻠﱠ ُﻜﻢۡ ﺗَﺬَ ﱠﻛ ُﺮﻭﻥَ ‪!1‬‬ ‫ﺝ ْﺍﻟ َﻤ ْﻮﺗ َﻰ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗَﺬَ ﱠﻛ ُﺮﻭﻥَ‬ ‫ﻧُ ْﺨ ِﺮ ُ‬

‫‪ (1‬ﺗ َﺎ ِﻭﻳﻠَﻪُ ‪ (2‬ﺗَﺎ ِﻭﻳﻠُﻪُ ‪ (3‬ﻧ َُﺮﺩﱠ ﻓَﻨَ ْﻌ َﻤﻞُ‪ ،‬ﻧ َُﺮﺩﱡ ﻓَﻨَ ْﻌ َﻤﻞُ‪ ،‬ﻧ َُﺮﺩﱠ ﻓَﻨَ ْﻌ َﻤ َﻞ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺃَ ْﻭ ﻧ َُﺮﺩﱡ ]ﺇﻟﻰ ﺍﻟﺪﻧﻴﺎ[ ﻓَﻨَ ْﻌ َﻤ َﻞ َﻏﻴ َْﺮ ﺍﻟﱠﺬِﻱ ُﻛﻨﱠﺎ ﻧَ ْﻌ َﻤ ُﻞ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/zFexoL‬‬ ‫‪1‬‬

‫ﺴ ﱠﺨ َﺮﺍﺕٌ‬ ‫ﺲ َﻭ ْﺍﻟﻘَ َﻤ َﺮ َﻭﺍﻟﻨﱡﺠُﻮ ُﻡ ُﻣ َ‬ ‫ﺸ ْﻤ َ‬ ‫ﺴ ﱠﺨ َﺮﺍﺕٌ ‪َ ،‬ﻭﺍﻟ ﱠ‬ ‫ﺲ َﻭ ْﺍﻟﻘَ َﻤ ُﺮ َﻭﺍﻟﻨﱡﺠُﻮ ُﻡ ُﻣ َ‬ ‫ﺸ ْﻤ ُ‬ ‫ﺎﺭ ‪َ (5‬ﻭﺍﻟ ﱠ‬ ‫ﺎﺭ‪ ،‬ﺍﻟﻠﱠ ْﻴ َﻞ ﺍﻟﻨﱠ َﻬ ُ‬ ‫ﺸِﻲ‪ ،‬ﻳَ ْﻐﺸَﻰ ‪ (4‬ﺍﻟ ﱠﻠ ْﻴ ُﻞ ﺍﻟﻨﱠ َﻬ َ‬ ‫‹َ ‪ (2‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺳﺖ ﺍﺭﺍﺩﺍﺕ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ (3 (48‬ﻳُﻐَ ّ‬ ‫‪ (1‬ﱠ‬ ‫‪2‬‬

‫♦ ﺕ‪ (1‬ﻣﺠﻤﻮﻉ ﺃﻳﺎﻡ ﺍﻟﺨﻠﻖ ﻓﻲ ﺍﻵﻳﺔ ‪ 9 :41\61‬ﻭﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﺒﻌﻬﺎ ﺛﻤﺎﻧﻴﺔ ﺃﻳﺎﻡ ﺑﻴﻨﻤﺎ ﻓﻲ ﺁﻳﺎﺕ ﺃﺧﺮ ﻋﺪﺩ ﺃﻳﺎﻡ ﺍﻟﺨﻠﻖ ﺳﺘﺔ ﺃﻳﺎﻡ )ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ (9 :41\61‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪:‬‬
‫ﺕ ﺑِﺄَﻣ ِْﺮ ِﻩ )ﺍﻟﻤﻨﺘﺨﺐ ‪ (http://goo.gl/tv90rD‬ﺕ‪ (3‬ﺗﻔﻬﻢ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﻤﻌﻨﻰ ﺫﻟﻞ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﻜﺴﻨﺒﻴﺮﺝ ﻳﺮﻯ ﻓﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻛﻠﻤﺔ ﺳﺮﻳﺎﻧﻴﺔ ﺑﻤﻌﻨﻰ‬ ‫ﺴ ﱠﺨ َﺮﺍ ٍ‬ ‫ُﻮﻡ ُﻣ َ‬ ‫ﺲ َﻭ ْﺍﻟﻘَ َﻤ َﺮ َﻭﺍﻟﻨﱡﺠ َ‬ ‫ﺸ ْﻤ َ‬ ‫]ﻭﺧﻠﻖ[ ﺍﻟ ﱠ‬
‫ﺭﺽ ﺧﺎ ِﻭﻳﺔً ﺧﺎﻟِﻴﺔ ﻭﻋﻠﻰ‬ ‫ﺖ ﺍﻷ َ ُ‬ ‫ﺕ ﻭﺍﻷَﺭﺽ ﻭﻛﺎﻧَ ِ‬ ‫ﺴ َﻤﻮﺍ ِ‬ ‫ﺍﺑﻘﻰ )‪ Luxenberg‬ﺹ ‪ ♦ (225‬ﻡ‪ (1‬ﻧﺠﺪ ﺧﻠﻖ ﷲ ﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺳﺘﺔ ﺃﻳﺎﻡ ﻓﻲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻣﻦ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻥ‪» :‬ﻓﻲ ﺍﻟﺒَﺪءِ ﺧ َﻠﻖَ ﷲُ ﺍﻟ ﱠ‬
‫ﻭﺍﻟﻈﻼ ُﻡ ﺳ ﱠﻤﺎﻩ‬ ‫ﱠ‬ ‫ﻧﻬﺎﺭﺍ‪،‬‬‫ﻮﺭ ً‬ ‫ﻭﺍﻟﻈﻼﻡ ﻭﺳ ﱠﻤﻰ ﷲُ ﺍﻟﻨﱡ َ‬ ‫ﱠ‬ ‫ﻮﺭ‬ ‫ﺼ َﻞ ﷲُ ﺑَﻴﻦَ ﺍﻟﻨﱡ ِ‬ ‫ﺴﻦ‪ .‬ﻭﻓ َ‬ ‫ﺍﻟﻨﻮﺭ َﺣ َ‬ ‫َ‬ ‫ﻑ ﻋﻠﻰ َﻭﺟ ِﻪ ﺍﻟﻤِ ﻴﺎﻩ‪ .‬ﻭﻗﺎ َﻝ ﷲَ‪ِ :‬ﻟﻴَ ُﻜ ْﻦ ﻧﻮﺭ‪ ،‬ﻓﻜﺎﻥَ ﻧﻮﺭ‪ .‬ﻭﺭﺃَﻯ ﷲُ ﺃَﻥﱠ‬ ‫ﻭﺭﻭ ُﺡ ﷲِ ﻳ ُِﺮ ﱡ‬ ‫ﻅﻼﻡ ُ‬ ‫َﻭﺟ ِﻪ ﺍﻟﻐ َْﻤ ِﺮ َ‬
‫ﺼ َﻞ ﺑَﻴﻦَ ﺍﻟﻤِﻴﺎ ِﻩ ﺍﻟﺘﻲ ﺗَﺤﺖَ ﺍﻟ َﺠﻠَﺪ ﻭﺍﻟﻤِﻴﺎ ِﻩ ﺍﻟﱠﺘﻲ‬ ‫َ‬ ‫َ‬ ‫ﻓ‬ ‫ﻭ‬ ‫ﺪ‬ ‫َ‬ ‫ﻠ‬ ‫ﺠ‬ ‫َ‬ ‫ﺍﻟ‬ ‫ُ‬ ‫ﷲ‬ ‫ﻊ‬ ‫ﻨ‬
‫َ‬
‫َ َ َ‬‫ﺻ‬ ‫ﻭ‬ ‫ﻛﺬﻟﻚ‪.‬‬ ‫ﻓﻜﺎﻥَ‬ ‫ﻭﻣِﻴﺎﻩ‪.‬‬ ‫ﻩ‬‫ٍ‬ ‫ﻴﺎ‬ ‫ﻣ‬‫ِ‬ ‫ﺑﻴﻦَ‬ ‫ﻼ‬ ‫ً‬ ‫ﻓﺎﺻ‬
‫ِ‬ ‫ﻦ‬‫ْ‬ ‫ُ‬
‫ﻜ‬ ‫ﻴ‬
‫َ‬ ‫ْ‬
‫ﻟ‬ ‫ﻭ‬‫َ‬ ‫ﻴﺎﻩ‬ ‫ﺍﻟﻤِ‬ ‫ﻂ‬‫ِ‬ ‫ﺳ‬
‫َ‬ ‫ﻭ‬‫َ‬ ‫ﻓﻲ‬ ‫ٌ‬ ‫ﺪ‬‫َ‬ ‫ﻠ‬‫ﺟ‬‫َ‬ ‫ﻟﻴﻜﻦ‬ ‫ﷲ‪:‬‬ ‫ﻝ‬‫َ‬ ‫ﻭﻗﺎ‬ ‫ﻝ‪.‬‬ ‫ﻭ‬ ‫ﱠ‬ ‫َ‬ ‫ﺃ‬ ‫ﻡ‬
‫ٌ‬ ‫ﻮ‬ ‫ﻳ‬
‫َ‬ ‫ﺒﺎﺡ‪:‬‬ ‫ﺻ‬
‫َ‬ ‫ﻭﻛﺎﻥَ‬ ‫ء‬
‫ٌ‬ ‫ﺴﺎ‬ ‫ﻴﻼ‪ .‬ﻭﻛﺎﻥَ َﻣ‬ ‫ﻟَ ً‬
‫ﺲ ﺃَﺭﺿًﺎ‬ ‫ﺳ ﱠﻤﻰ ﷲُ ﺍﻟ َﻴﺒَ َ‬ ‫ﻈ َﻬ ِﺮ ﺍﻟﻴَﺒَﺲ‪ .‬ﻓﻜﺎﻥَ ﻛﺬﻟﻚ‪ .‬ﻭ َ‬ ‫ﻜﺎﻥ ﻭﺍﺣِ ﺪ َﻭ ْﻟﻴَ ْ‬ ‫ﺛﺎﻥ‪ .‬ﻭﻗﺎ َﻝ ﷲ‪ِ :‬ﻟﺘَﺘ َﺠ ﱠﻤﻊِ ﺍﻟﻤِ ﻴﺎﻩُ ﺍ ﱠﻟﺘﻲ ﺗَﺤﺖَ ﺍﻟﺴﱠﻤﺎءِ ﻓﻲ َﻣ ٍ‬ ‫ﺻﺒﺎﺡ‪ :‬ﻳَﻮ ٌﻡ ٍ‬ ‫ﺳﻤﺎء‪ .‬ﻭﻛﺎﻥَ َﻣﺴﺎ ٌء ﻭﻛﺎﻥَ َ‬ ‫ﺳ ﱠﻤﻰ ﷲُ ﺍﻟ َﺠﻠَﺪَ َ‬ ‫ﻓَﻮﻕَ ﺍﻟ َﺠﻠَﺪ ﻭ َ‬
‫ﺰﺭﻩ ﻓﻴﻪ ﻋﻠﻰ ﺍﻷَﺭﺽ‪ .‬ﻓﻜﺎﻥَ ﻛﺬﻟﻚ‪.‬‬ ‫ﺻﻨﻔِﻪ ِﺑ ُ‬ ‫ﺐ ِ‬ ‫ُﺨﺮ ُﺝ ﺛَ َﻤ ًﺮﺍ ِﺑ َﺤ َﺴ ِ‬ ‫ﺷ َﺠ ًﺮﺍ ُﻣﺜﻤ ًِﺮﺍ ﻳ ِ‬ ‫ﺝ ِﺑ ْﺰ ًﺭﺍ ﻭ َ‬ ‫ُﺨﺮ ُ‬ ‫ﻋ ْﺸﺒًﺎ ﻳ ِ‬ ‫ﺭﺽ ﻧَﺒﺎﺗًﺎ ُ‬ ‫ﺖ ﺍﻷ َ ُ‬ ‫ﺴﻦ‪ .‬ﻭﻗﺎ َﻝ ﷲ‪ِ :‬ﻟﺘ ُ ْﻨ ِﺒ ِ‬ ‫ﺤﺎﺭﺍ‪ .‬ﻭﺭﺃَﻯ ﷲُ ﺃَﻥﱠ ﺫﻟﻚ َﺣ َ‬ ‫ﺳ ﱠﻤﺎﻩ ِﺑ ً‬ ‫ﻭﺗ َ َﺠ ﱡﻤ ُﻊ ﺍﻟﻤِ ﻴﺎ ِﻩ َ‬
‫ﺻﺒﺎﺡ‪ :‬ﻳَﻮ ٌﻡ ﺛﺎﻟِﺚ‪ .‬ﻭﻗﺎ َﻝ ﷲ‪ِ :‬ﻟﺘ َ ُﻜ ْﻦ‬ ‫ﺴﻦ‪ .‬ﻭﻛﺎ َﻥ َﻣﺴﺎ ٌء ﻭﻛﺎﻥَ َ‬ ‫ﺻﻨﻔِﻪ‪ .‬ﻭﺭﺃَﻯ ﷲُ ﺃَﻥﱠ ﺫﻟِﻚَ َﺣ َ‬ ‫ﺐ ِ‬ ‫ﺴ ِ‬ ‫ُﺨﺮ ُﺝ ﺛ َ َﻤ ًﺮﺍ ﺑِ ُﺰﺭﻩ ﻓﻴﻪ ِﺑ َﺤ َ‬ ‫ﺷ َﺠ ًﺮﺍ ﻳ ِ‬ ‫ﺻﻨﻔِﻪ ﻭ َ‬ ‫ﺐ ِ‬ ‫ﺴ ِ‬ ‫ُﺨﺮ ُﺝ ﺑِ ْﺰ ًﺭﺍ ِﺑ َﺤ َ‬ ‫ﻋ ْﺸﺒًﺎ ﻳ ِ‬ ‫ﺭﺽ ﻧَﺒﺎﺗًﺎ ُ‬ ‫ﺖ ﺍﻷ َ ُ‬ ‫ﺧﺮ َﺟ ِ‬ ‫ﻓﺄ َ َ‬
‫ﻳﻦ‬‫َِ ِ‬ ‫ﺮ‬ ‫ﻴ‬
‫ّ‬ ‫ﱠ‬
‫ﻨ‬ ‫ﻟ‬‫ﺍ‬ ‫ُ‬ ‫ﷲ‬ ‫ﻊ‬
‫َ َ‬‫ﻨ‬ ‫ﺼ‬ ‫َ‬ ‫ﻓ‬ ‫ﻛﺬﻟﻚ‪.‬‬ ‫ﻓﻜﺎﻥَ‬ ‫ﺭﺽ‬ ‫َ‬ ‫ﻷ‬ ‫ﺍ‬ ‫ﻋﻠﻰ‬ ‫ء‬
‫َ‬ ‫ﻀﻲ‬ ‫ُ‬ ‫ﺘ‬‫ﻟ‬‫ِ‬ ‫ﱠﻤﺎء‬ ‫ﺴ‬ ‫ﺍﻟ‬ ‫ﺪ‬
‫ِ‬ ‫َ‬ ‫ﻠ‬ ‫ﺟ‬
‫َ‬ ‫ﻓﻲ‬ ‫ٍ‬
‫ﺕ‬ ‫ﺮﺍ‬ ‫ﻴ‬
‫ّ‬ ‫ِ‬ ‫ﻧ‬
‫َ‬ ‫ﻥ‬
‫َ‬ ‫َﻜﻮ‬ ‫ﺗ‬ ‫ﻭ‬ ‫ِﻨﻴﻦ‬ ‫ﺴ‬
‫ّ‬ ‫ﻭﺍﻟ‬ ‫ﱠﺎﻡ‬
‫ِ‬ ‫ﻳ‬ ‫َ‬ ‫ﻷ‬ ‫ﻭﺍ‬ ‫ِﻢ‬‫ﺳ‬
‫َ ِ‬ ‫ﻮﺍ‬ ‫ﻤ‬ ‫ِﻠ‬ ‫ﻟ‬ ‫ﺕ‬‫ٍ‬ ‫ﻼﻣﺎ‬ ‫ﻋ‬
‫َ‬ ‫َﻜﻮﻥَ‬ ‫ﺗ‬ ‫ﻭ‬ ‫ﻴﻞ‬ ‫ﱠ‬ ‫ﻠ‬ ‫ﻭﺍﻟ‬ ‫ﻬﺎﺭ‬
‫ِ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻴﻦَ‬ ‫ﺑ‬
‫َ‬ ‫ﻞ‬
‫َ‬ ‫َﻔﺼ‬
‫ِ‬ ‫ﺘ‬‫ﻟ‬‫ِ‬ ‫ﺎء‬ ‫ﻤ‬ ‫ﱠ‬ ‫ﺍﻟﺴ‬ ‫ﺪ‬
‫ِ‬ ‫َ‬ ‫ﻠ‬‫ﺟ‬‫َ‬ ‫ﻓﻲ‬ ‫ﱠﺮﺍﺕٌ‬ ‫ﻧَﻴ‬
‫ﻈﻼﻡ‪.‬‬ ‫ﻮﺭ ﻭﺍﻟ ﱠ‬ ‫َﻔﺼ َﻞ ﺑَﻴﻦَ ﺍﻟﻨﱡ ِ‬ ‫ﻬﺎﺭ ﻭﺍﻟﻠﱠﻴﻞ ﻭﺗ ِ‬ ‫‹ُ ﻓﻲ َﺟﻠَ ِﺪ ﺍﻟﺴﱠﻤﺎءِ ِﻟﺘُﻀﻲ َء ﻋﻠﻰ ﺍﻷَﺭﺽ ِﻟﺘ َﺤ ُﻜ َﻢ ﻋﻠﻰ ﺍﻟﻨﱠ ِ‬ ‫ِﺐ ﻭ َﺟﻌَﻠَﻬﺎ ّ‬ ‫ُﻜﻢ ﺍﻟﻨﱠﻬﺎﺭ ﻭﺍﻟ ﱠﻨﻴِّ َﺮ ﺍﻷَﺻﻐ ََﺮ ِﻟ ُﺤ ْﻜ ِﻢ ﺍﻟﻠﱠﻴﻞ ﻭﺍﻟﻜَﻮﺍﻛ َ‬ ‫ﺍﻟﻌَﻈﻴ َﻤﻴﻦ‪ :‬ﺍﻟ ﱠﻨﻴِّ َﺮ ﺍﻷ َ َﻛﺒَ َﺮ ِﻟﺤ ِ‬
‫ﺭﺽ ﻋﻠﻰ َﻭﺟ ِﻪ َﺟﻠَ ِﺪ ﺍﻟﺴﱠﻤﺎء‪ .‬ﻓ َﺨﻠَﻖَ ﷲُ‬ ‫َﻄﻴﺮ ﻓَﻮﻕَ ﺍﻷ َ ِ‬ ‫ﻴﻮﺭ ﺗ ُ‬ ‫ﻁ ٌ‬ ‫ﻭﻟﺘ َ ُﻜ ْﻦ ُ‬ ‫ﺕ ﺃَﻧﻔُ ٍﺲ َﺣﻴﱠﺔ ْ‬ ‫ﺻﺒﺎﺡ‪َ :‬ﻳﻮ ٌﻡ ﺭﺍ ِﺑﻊ‪ .‬ﻭﻗﺎ َﻝ ﷲ‪ِ :‬ﻟﺘ َ ِﻌ ﱠﺞ ﺍﻟﻤِ ﻴﺎﻩُ َﻋﺠ•ﺎ ﻣِ ﻦ ﺫَﻭﺍ ِ‬ ‫ﺴﻦ‪ .‬ﻭﻛﺎ َﻥ َﻣﺴﺎ ٌء ﻭﻛﺎﻥَ َ‬ ‫ﻭﺭﺃَﻯ ﷲُ ﺃَﻥﱠ ﺫﻟﻚ َﺣ َ‬
‫ﻗﺎﺋﻼ‪ِ :‬ﺍ ْﻧﻤﻲ ﻭﺁ ْﻛﺜُﺮﻱ‬ ‫ﻭﺑﺎﺭﻛَﻬﺎ ﷲُ ً‬ ‫َ‬ ‫ﺴﻦ‪.‬‬ ‫ﺐ ﺃَﺻْﻨﺎﻓِﻪ‪ .‬ﻭﺭﺃَﻯ ﷲُ ﺃَﻥﱠ ﺫﻟﻚ َﺣ َ‬ ‫ﺴ ِ‬ ‫ﻁﺎﺋﺮ ﺫﻱ َﺟﻨﺎﺡٍ ﺑِ َﺤ َ‬ ‫ٍ‬ ‫ﺐ ﺃَﺻْﻨﺎﻓِﻪ ﻭ ُﻛ ﱠﻞ‬ ‫ﺴ ِ‬ ‫ﺍﻟﺤِ ﻴﺘﺎﻥَ ﺍﻟﻌِﻈﺎﻡ ﻭﻛ ﱠﻞ ُﻣﺘ َ َﺤ ِ ّﺮﻙٍ ﻣِ ﻦ ُﻛ ِّﻞ ﺫﻱ ﻧَ ْﻔ ٍﺲ َﺣﻴﱠ ٍﺔ َﻋﺠﱠﺖ ِﺑﻪ ﺍﻟﻤِﻴﺎﻩُ ﺑِ َﺤ َ‬
‫ﺕ ﺩﺍﺑﱠﺔً‬ ‫ﺐ ﺃَﺻْﻨﺎﻓِﻬﺎ‪َ :‬ﺑﻬﺎﺋ َِﻢ ﻭﺣﻴﻮﺍﻧﺎ ٍ‬ ‫ﺴ ِ‬ ‫ﺕ ﺃَﻧﻔُ ٍﺲ َﺣﻴﱠ ٍﺔ ِﺑ َﺤ َ‬ ‫ﺭﺽ ﺫَﻭﺍ ِ‬ ‫ﺝ ﺍﻷ َ ُ‬ ‫ﺨﺮ ِ‬ ‫ﺻﺒﺎﺡ‪َ :‬ﻳﻮ ٌﻡ ﺧﺎﻣِ ﺲ‪ .‬ﻭﻗﺎ َﻝ ﷲ‪ِ :‬ﻟﺘ ُ ِ‬ ‫ﻴﻮﺭ ﻋﻠﻰ ﺍﻷَﺭﺽ‪ .‬ﻭﻛﺎﻥَ َﻣﺴﺎ ٌء ﻭﻛﺎﻥَ َ‬ ‫ﻄ ُ‬ ‫ﻺﻱ ﺍﻟﻤِﻴﺎﻩَ ﻓﻲ ﺍﻟ ِﺒﺤﺎﺭ َﻭ ْﻟﺘ ْﻜﺜ ُ ِﺮ ﺍﻟ ﱡ‬ ‫ﻭﺍ َ ْﻣ ِ‬
‫ﺐ ﺃَﺻْﻨﺎﻓِﻬﺎ‪ .‬ﻭﺭﺃَﻯ‬ ‫ﺴ ِ‬ ‫ﺭﺽ ﺑِ َﺤ َ‬ ‫ﺕ ﺍﻟﱠﺘﻲ ﺗَﺪِﺏﱡ ﻋﻠﻰ ﺍﻷ َ ِ‬ ‫ﺐ ﺃَﺻْﻨﺎﻓِﻬﺎ ﻭ َﺟﻤﻴ َﻊ ﺍﻟ َﺤﻴَﻮﺍﻧﺎ ِ‬ ‫ﺴ ِ‬ ‫ﺐ ﺃَﺻْﻨﺎﻓِﻬﺎ ﻭﺍﻟﺒَﻬﺎﺋ َِﻢ ﺑِ َﺤ َ‬ ‫ﺴ ِ‬ ‫ﺭﺽ ﺑِ َﺤ َ‬ ‫ﺣﻮﺵ ﺍﻷ َ ِ‬ ‫َ‬ ‫ﺼﻨَ َﻊ ﷲُ ُﻭ‬ ‫ﺐ ﺃَﺻْﻨﺎﻓِﻬﺎ ﻓﻜﺎ َﻥ ﻛﺬﻟﻚ‪ .‬ﻓ َ‬ ‫ﺴ ِ‬ ‫ﺭﺽ ﺑِ َﺤ َ‬ ‫ﺣﻮﺵ ﺃ َ ٍ‬ ‫َ‬ ‫ﻭﻭ‬
‫ُ‬
‫ﺕ ﱠﺍﻟﺘﻲ ﺗَﺪِﺏﱡ ﻋﻠﻰ‬ ‫ُﻮﺵ ﺍﻷَﺭﺽ ﻭﺟﻤﻴﻊِ ﺍﻟ َﺤ َﻴﻮﺍﻧﺎ ِ‬ ‫ﻤﻴﻊ ﻭﺣ ِ‬ ‫ﺤﺮ ﻭ ُ‬ ‫ﻂ ﻋﻠﻰ ﺃ َ ْﺳ َﻤﺎﻙِ ﺍﻟ َﺒ ِ‬ ‫ﺴ ﱠﻠ ْ‬ ‫ﻮﺭﺗِﻨﺎ َﻛﻤِ ﺜﺎﻟِﻨﺎ َﻭ ْﻟ َﻴﺘ َ َ‬ ‫ﷲُ ﺃَﻥﱠ ﺫﻟﻚ َﺣ َ‬
‫ﻴﻮﺭ ﺍﻟﺴﱠﻤﺎء ﻭﺍﻟ َﺒﻬﺎﺋ ِِﻢ ﻭ َﺟ ِ‬ ‫ﻁ ِ‬ ‫ﺻ َ‬‫ﺍﻹﻧﺴﺎﻥَ ﻋﻠﻰ ُ‬ ‫ﺴﻦ‪ .‬ﻭﻗﺎ َﻝ ﷲ‪ِ :‬ﻟﻨَﺼﻨَﻊِ ِ‬
‫ﺤﺮ‬ ‫ﺴﻠﱠﻄﻮﺍ ﻋﻠﻰ ﺃَﺳْﻤﺎﻙِ ﺍﻟ َﺒ ِ‬ ‫ﺧﻀﻌﻮﻫﺎ َﻭﺗَ َ‬ ‫ﺭﺽ ﻭﺃ َ ِ‬ ‫ﻭﺃﻣﻸُﻭﺍ ﺍﻷ َ َ‬ ‫ﻭﺑﺎﺭﻛَﻬ ُﻢ ﷲُ ﻭﻗﺎ َﻝ ﻟﻬﻢ‪ :‬ﺍِ ْﻧﻤﻮﺍ ﻭﺍ َ ْﻛﺜُﺮﻭﺍ ْ‬ ‫َ‬ ‫ﻮﺭﺓِ ﷲِ َﺧﻠَﻘَﻪ ﺫَﻛ ًَﺮﺍ ﻭﺃ ُ ْﻧﺜﻰ َﺧﻠَﻘَﻬﻢ‪.‬‬ ‫ﺻ َ‬ ‫ﻮﺭﺗِﻪ ﻋﻠﻰ ُ‬ ‫ﺻ َ‬ ‫ﺍﻹﻧﺴﺎﻥَ ﻋﻠﻰ ُ‬ ‫ﺍﻷَﺭﺽ‪ .‬ﻓَ َﺨﻠَﻖَ ﷲُ ِ‬
‫ﻤﻴﻊ‬ ‫ﺠ‬ ‫ﻭﻟ‬ ‫ﺎ‪.‬‬ ‫ﻣ‬
‫ً‬ ‫ﻌﺎ‬ ‫َ‬
‫ﻁ‬ ‫ﻜﻢ‬ ‫َ‬ ‫ﻟ‬ ‫ُ‬
‫ﻥ‬ ‫ﻜﻮ‬ ‫ﻳ‬ ‫ﺍ‬ ‫ﺭ‬ ‫ﺰ‬ ‫ﺑ‬
‫َ ٌ ِ ُ ِ ً َ‬ ‫ﺝ‬ ‫ُﺨﺮ‬ ‫ﻳ‬ ‫ﺮ‬ ‫ﻤ‬ ‫َ‬ ‫ﺛ‬ ‫ﻓﻴﻪ‬ ‫ﺮ‬ ‫ﺠ‬ ‫ﺷ‬
‫َ‬ ‫ﱠ‬
‫ﻞ‬ ‫ُ‬
‫ﻛ‬ ‫ﻭ‬ ‫ِﻬﺎ‬ ‫ّ‬ ‫ﻠ‬‫ُ‬
‫ﻛ‬ ‫ﺭﺽ‬ ‫ِ‬ ‫َ‬ ‫ﻷ‬ ‫ﺍ‬ ‫ﻪ‬ ‫ﺟ‬
‫َ ِ‬ ‫ﻭ‬ ‫ﻋﻠﻰ‬ ‫ﺍ‬ ‫ﻄﻴﺘُﻜﻢ ُﻛ ﱠﻞ ﻋُﺸ ٍ ِ ُ ِ ً‬
‫ﺰﺭ‬ ‫ﺑ‬ ‫ﺝ‬ ‫ُﺨﺮ‬ ‫ﻳ‬ ‫ﺐ‬ ‫ﻮﺍﻥ َﻳﺪِﺏﱡ ﻋﻠﻰ ﺍﻷَﺭﺽ‪ .‬ﻭﻗﺎ َﻝ ﷲ‪ :‬ﻫﺎ ﻗﺪ ﺃَﻋ َ‬ ‫ﻴﻮﺭ ﺍﻟﺴﱠﻤﺎءِ َﻭ ُﻛ ِّﻞ َﺣ َﻴ ٍ‬ ‫ﻁ ِ‬ ‫ﻭ ُ‬
‫َ ِ‬ ‫ٍَ‬
‫ﺴﻦٌ ِﺟﺪ•ﺍ‪.‬‬ ‫ﺻﻨَﻌَﻪ ﻓﺎﺫﺍ ﻫﻮ َﺣ َ‬ ‫ﻀ َﺮ ﻣﺄﻛ ًَﻼ‪ .‬ﻓﻜﺎﻥَ ﻛﺬﻟﻚ‪ .‬ﻭﺭﺃَﻯ ﷲُ َﺟﻤﻴ َﻊ ﻣﺎ َ‬ ‫ﺐ ﺃَﺧ َ‬ ‫ﻋ ْﺸ ٍ‬ ‫ﻄﻴﺖُ ُﻛ ﱠﻞ ُ‬ ‫ﺲ َﺣﻴﱠﺔ ﺃَﻋ َ‬ ‫ﺭﺽ ﻣِ ﱠﻤﺎ ﻓﻴﻪ ﻧَ ْﻔ ٌ‬ ‫ﻴﻮﺭ ﺍﻟﺴﱠﻤﺎء ﻭ َﺟﻤﻴﻊِ ﻣﺎ ﻳَﺪِﺏﱠ ﻋﻠﻰ ﺍﻷ َ ِ‬ ‫ﻁ ِ‬ ‫ﺭﺽ ﻭ َﺟﻤﻴﻊ ُ‬
‫ِ‬ ‫ِ‬ ‫ُﻮﺵ ﺍﻷ َ‬‫ِ‬ ‫ﻭﺣ‬
‫ﻮﻡ ﺍﻟﺴﱠﺎ ِﺑ ِﻊ ﻣِﻦ َﻋ َﻤﻠِﻪ‬ ‫ﺭﺽ ﻭ َﺟﻤﻴ ُﻊ ﻗُ ﱠﻮﺍﺗِﻬﺎ‪ .‬ﻭﺍ َﻧﺘَﻬﻰ ﷲُ ﻓﻲ ﺍﻟ َﻴ ِ‬ ‫ﺴ َﻤﻮﺍﺕُ ﻭﺍﻷ َ ُ‬ ‫ﺖ ﺍﻟ ﱠ‬ ‫ﺻﺒﺎﺡ‪َ :‬ﻳﻮ ٌﻡ ﺳﺎﺩِﺱ«‪ .‬ﻡ‪ (2‬ﻭﻓﻘًﺎ ﻟﺴﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ﺍﺳﺘﺮﺍﺡ ﷲ ﻓﻲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻊ‪» :‬ﻭﻫﻜﺬﺍ ﺃُﻛﻤِ ﻠَ ِ‬ ‫ﻭﻛﺎﻥَ َﻣﺴﺎ ٌء ﻭﻛﺎﻥ َ‬
‫ِﻠﺮﺏّ ‪.‬‬ ‫ﱠﺱ ﻟ ﱠ‬ ‫ﺳﺒْﺖُ ﺭﺍﺣ ٍﺔ ُﻣﻘَﺪ ٌ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎﺑِ ِﻊ َ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎﺑِﻊِ ﻣﻦ ُﻛ ِّﻞ َﻋ َﻤﻠِﻪ ﺍﻟﱠﺬﻱ َﻋﻤِ ﻠَﻪ« )ﺗﻜﻮﻳﻦ ‪ .(3-1 :2‬ﻭﻧﻘﺮﺃ ﻓﻲ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ‪» :‬ﻓﻲ ِﺳﺘﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ ﺗُﺼﻨَ ُﻊ ﺍﻷَﻋْﻤﺎﻝ‪ ،‬ﻭﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﺍﻟﱠﺬﻱ َﻋ ِﻤﻠَﻪ‪ ،‬ﻭﺍَﺳﺘ َﺮﺍ َﺡ ﻓﻲ ﺍﻟﻴَ ِ‬
‫ﺍﻟﺮﺏﱡ‬
‫ﺻﻨَ َﻊ ﱠ‬ ‫ﻋ ْﻬﺪًﺍ ﺃَﺑَ ِﺪﻳ•ﺎ‪ .‬ﻓ ُﻬﻮ ﺑَﻴﻨﻲ ﻭﺑَﻴﻦَ َﺑﻨﻲ ﺇِﺳْﺮﺍﺋﻴ َﻞ َﻋﻼﻣﺔٌ ﺃَﺑَ ِﺪﻳﱠﺔ‪ ،‬ﻷَﻧﱠﻪ ﻓﻲ ِﺳﺘﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ َ‬ ‫ﺴﺒْﺖ‪ ،‬ﺣﺎﻓِﻈِ ﻴﻦَ ﺇِﻳﱠﺎﻩ َﻣﺪﻯ ﺃَﺟْ ﻴﺎﻟِﻬﻢ َ‬ ‫َﻆ ﺑَﻨﻮ ﺇﺳْﺮﺍﺋﻴ َﻞ ﺍﻟ ﱠ‬ ‫ﺖ ﻳُﻘﺘ َ ُﻞ ﻗَﺘْ ًﻼ‪ْ .‬ﻓﻠﻴَﺤﻔ ْ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺒ ِ‬ ‫ُﻛ ﱡﻞ َﻣﻦ َﻋﻤِ َﻞ َﻋ َﻤ ًﻼ ﻓﻲ ﻳَ ِ‬
‫ﻱ ﺧﺎﻟ ُﻖ ﺃَﻗﺎﺻﻲ‬ ‫ﺳﺮ َﻣ ِﺪ ّ‬ ‫ﺳﻤِ ﻌﺖَ ﺃَﻥﱠ ﺍﻟﺮﱠ ﺏﱠ ﺇِﻟﻪٌ َ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎﺑِﻊِ ﺁﺳﺘ َﺮﺍ َﺡ ﻭﺗَﻨَﻔﱠﺲ« )ﺧﺮﻭﺝ ‪ .(17-15 :31‬ﻭﻟﻜﻦ ﻭﻓﻘًﺎ ﻷﺷﻌﻴﺎ ‪ 28 :40‬ﷲ ﻻ ﻳﺘﻌﺐ‪» :‬ﺃَﻣﺎ َﻋﻠِﻤﺖَ ﺃَ َﻭ ﻣﺎ َ‬ ‫ﺕ ﻭﺍﻷَﺭﺽ‪ ،‬ﻭﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﺴ َﻤﻮﺍ ِ‬ ‫ﺍﻟ ﱠ‬
‫ﺫﻛﺮﺍ ﻟﻌﺮﺵ ﷲ ﻓﻲ ﺳﻔﺮ ﻣﻠﻮﻙ ﺍﻷﻭﻝ ‪19 :22‬‬ ‫ﺍﻷَﺭﺽ ﻻ ﻳَﺘﻌَﺐُ ﻭﻻ ﻳُ ْﻌﻴﻲ ﻭﻻ ﻳُﺴﺒَ ُﺮ ﻓَﻬ ُﻤﻪ«‪ .‬ﻭﻓﻘًﺎ ﻟﻠﻘﺮﺁﻥ ﺍﺳﺘﻮﻯ ﷲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﻌﺪ ﻣﺎ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻓﻲ ﺳﺘﺔ ﺃﻳﺎﻡ‪ .‬ﻭﻧﺠﺪ ً‬
‫ﻭﺃﺷﻌﻴﺎ ‪ 1 :6‬ﻭﺣﺰﻗﻴﺎﻝ ‪ 1 :10‬ﻭﺩﺍﻧﻴﺎﻝ ‪ 9 :7‬ﻭﺍﻟﻤﺰﺍﻣﻴﺮ ‪ 4 :11‬ﻭ‪ 19 :103‬ﻭﺳﻔﺮ ﺍﻟﺮﺅﻳﺎ ‪ 2 :4‬ﺍﻟﺦ‪ .‬ﻭﻧﺠﺪ ﻋﺒﺎﺭﺓ ﺍﺳﺘﻮﺍء ﷲ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺑﻌﺪ ﺧﻠﻖ ﺍﻟﻌﺎﻟﻢ ﻓﻲ ﺳﺘﺔ ﺃﻳﺎﻡ ﻓﻲ ﺻﻼﺓ ﺻﺒﺎﺡ‬
‫ﺍﻟﺴﺒﺖ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ )‪ Bar-Zeev‬ﺹ ‪.(25‬‬
‫ﱠﻮﺍﺭﻉ‪ِ ،‬ﻟﻴَﺮﺍﻫُ ُﻢ ﺍﻟﻨﱠﺎﺱ‪ .‬ﺍﻟ َﺤﻖﱠ ﺃَﻗﻮ ُﻝ ﻟ ُﻜﻢ ﺇِﻧﱠﻬﻢ ﺃَﺧَﺬﻭﺍ‬ ‫ﺼﻼﺓ َ ﻗﺎﺋﻤﻴﻦَ ﻓﻲ ﺍﻟ َﻤﺠﺎﻣِ ﻊِ ﻭ ُﻣ ْﻠﺘ َﻘﻰ ﺍﻟﺸ ِ‬ ‫ﺻﻠﱠ ْﻴﺘُﻢ‪ ،‬ﻓﻼ ﺗَﻜﻮﻧﻮﺍ ﻛﺎﻟ ُﻤﺮﺍﺋﻴﻦ‪ ،‬ﻓﺈِﻧﱠ ُﻬﻢ ﻳُﺤِ ﺒﱡﻮﻥَ ﺍﻟ ﱠ‬ ‫‪َ (1‬ﻭﺧِ ْﻔﻴَﺔً‪ ،‬ﻭﺧِ ﻴﻔَﺔً ‪ (2‬ﺇﻥ ﷲ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﺇِﺫﺍ َ‬ ‫‪3‬‬

‫ﺻ ِّﻞ ﺇِﻟﻰ ﺃَﺑﻴﻚَ ﺍﻟﱠﺬﻱ ﻓﻲ ﺍﻟ ُﺨ ْﻔﻴَﺔ‪ ،‬ﻭﺃَﺑﻮﻙَ ﺍﻟﱠﺬﻱ ﻳَﺮﻯ ﻓﻲ ﺍﻟ ُﺨ ْﻔﻴَ ِﺔ ﻳُﺠﺎﺯﻳﻚ« )ﻣﺘﻰ ‪.(6-5 :6‬‬ ‫ﺻﻠﱠﻴْﺖَ ﻓﺎﺩﺧُﻞْ ُﺣﺠ َْﺮﺗَﻚَ ﻭﺃ َ ْﻏﻠ ِْﻖ ﻋ َﻠﻴﻚَ ﺑﺎﺑَﻬﺎ ﻭ َ‬ ‫ﺃَﺟْ َﺮﻫﻢ‪ .‬ﺃ َ ﱠﻣﺎ ﺃ َ ْﻧﺖَ ‪ ،‬ﻓﺈِﺫﺍ َ‬
‫‪َ (1‬ﺭﺣْ ﻤِ ْﻪ ♦ ﺕ‪ (1‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﺃﺻﻠﺤﻬﺎ ﺑﺮﺳﻮﻝ ﷲ ﻭﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻓﺄﻓﺴﺪﻭﻫﺎ ﺣﻴﻦ ﺗﺮﻛﻮﺍ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺫﺭﻳﺘﻪ )ﺍﻟﻘﻤﻲ ‪ (http://goo.gl/7f99cb‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪:‬‬ ‫‪4‬‬

‫‹ِ ﻗ َِﺮﻳﺐٌ ﻣِ ﻦَ ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦَ ﺕ‪ (3‬ﺧﻄﺄ‪ :‬ﻛﺎﻥ ﻳﺠﺐ ﺃﻥ ﻳﺘﺒﻊ ﺧﺒﺮ ﺇﻥ ﺇﺳﻤﻬﺎ ﻓﻲ ﺍﻟﺘﺄﻧﻴﺚ ﻓﻴﻘﻮﻝ ﻗﺮﻳﺒﺔ‪ .‬ﻭﻗﺪ ﺑﺮﺭﻭﺍ ﻫﺬﺍ ﺍﻟﺨﻄﺄ ﺑﻌﺪﺓ ﺃﻭﺟﻪ )ﺍﻟﻨﺤﺎﺱ‬ ‫ﻁ َﻤﻌًﺎ ]ﻭﺃﺣﺴﻨﻮﺍ[ ﺇِﻥﱠ َﺭ ْﺣ َﻤﺔَ ﱠ‬ ‫َﻭﺍﺩْﻋُﻮﻩُ ﺧ َْﻮﻓًﺎ َﻭ َ‬
‫ﻓﻲ ﺗﺒﺮﻳﺮ ﻫﺬﺍ ﺍﻟﺨﻄﺄ ‪ (http://goo.gl/8bHHMf‬ﺕ‪ (4‬ﺧﻄﺄ‪ :‬ﺍﻵﻳﺘﺎﻥ ‪ 55‬ﻭ‪ 56‬ﺩﺧﻴﻠﺘﺎﻥ‪ ،‬ﻭﺍﻵﻳﺔ ‪ 57‬ﻫﻲ ﺗﻜﻤﻠﺔ ﻟﻶﻳﺔ ‪.54‬‬
‫ﺖ ‪ (4‬ﺗَﺬﱠ ﱠﻛ ُﺮﻭﻥَ ♦ ﺕ‪ (1‬ﺑُ ْﺸ ًﺮﺍ‪ :‬ﺟﻤﻊ ﺑﺸﻴﺮ‪ .‬ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻵﻳﺔ ‪ 46 :30\84‬ﺗﺴﺘﻌﻤﻞ ﻋﺒﺎﺭﺓ » َﻭﻣِ ْﻦ ﺁَﻳَﺎﺗِ ِﻪ ﺃ َ ْﻥ ﻳُﺮْ ِﺳ َﻞ‬ ‫‪ (1‬ﺍﻟﺮﻳﺎﺡ ‪ (2‬ﻧُﺸ ًُﺮﺍ‪ ،‬ﻧُ ْﺸ ًﺮﺍ‪ ،‬ﻧَ ْﺸ ًﺮﺍ‪ ،‬ﻧَﺸ ًَﺮﺍ‪ ،‬ﺑُﺸ ًُﺮﺍ‪ ،‬ﺑَ ْﺸ ًﺮﺍ‪ ،‬ﺑُ ْﺸ َﺮﻯ ‪َ (3‬ﻣ ْﻴ ٍ‬ ‫‪5‬‬

‫ﺖ«‪ .‬ﺕ‪(3‬‬ ‫ﺴ ْﻘﻨَﺎﻩُ ِﺇﻟَﻰ ﺑَﻠَ ٍﺪ َﻣ ِّﻴ ٍ‬ ‫ﺖ« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪» 9 :35\43‬ﻓَ ُ‬ ‫ﺳ ْﻘﻨَﺎﻩُ ِﻟﺒَﻠَ ٍﺪ َﻣ ِّﻴ ٍ‬ ‫ﺳ ْﻘﻨﺎﻩُ«‪ .‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ُ » 57 :7\39‬‬ ‫ﺕ« ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﻳُﺮْ ِﺳ ُﻞ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ » ُ‬ ‫ﺸ َِﺮﺍ ٍ‬ ‫ﺍﻟﺮﻳَﺎ َﺡ ُﻣﺒَ ّ‬ ‫ِّ‬
‫ﺧﻄﺄ‪ :‬ﻓَﺄ َ ْﻧﺰَ ْﻟﻨَﺎ ﻓﻴﻪ ْﺍﻟ َﻤﺎ َء‪.‬‬
‫‪123‬‬
 ‫‪@éğiŠ‬‬
‫‹‪fl @æˆhič @ŽémŽ bfljãfl @Žx‬‬
‫‪Ž ƒflí@Žkîğ İ‬‬
‫‪K Ûa@Ž‡Ü jfl Ûaflë‬‬ ‫ﺝ ﻧَﺒَﺎﺗ ُ ۥﻪ ُ‪[...] 1‬ﺕ‪ 1‬ﺑِﺈ ِ ۡﺫ ِﻥ‬ ‫ٱﻟﻄ ِﻴّﺐُ ‪ ،‬ﻳَ ۡﺨ ُﺮ ُ‬ ‫َﻭ ۡٱﻟﺒَ َﻠﺪ ُ ﱠ‬ ‫ﺝ ﻧَﺒَﺎﺗُﻪ ُ ﺑِﺈِﺫْ ِﻥ َﺭ ِّﺑ ِﻪ‬ ‫َﻭ ْﺍﻟﺒَ َﻠﺪ ُ ﱠ‬
‫ﺍﻟﻄ ِﻴّﺐُ ﻳَ ْﺨ ُﺮ ُ‬ ‫‪1‬‬
‫ﻡ‪58 :7\39‬‬
‫‹‪@a‡čØãfl @bKÛg@Žx‬‬ ‫‚ ‪Ž ƒflí@bÛ@flsjŽ‬‬
‫‪fl @ðč‰ÛKaflë‬‬ ‫ﺝ ]‪ِ [...‬ﺇ ﱠﻻ‬
‫‪1‬‬ ‫ﺕ‬ ‫‪2‬‬
‫ُﺚ‪َ ،‬ﻻ َﻳ ۡﺨ ُﺮ ُ‬ ‫َﺭ ِﺑّ ِﻪۦ‪َ .‬ﻭٱﻟﱠﺬِﻱ َﺧﺒ َ‬ ‫ﺝ ِﺇ ﱠﻻ ﻧَ ِﻜﺪ ًﺍ َﻛﺬَﻟِﻚَ‬ ‫ﺮ‬
‫َ ُ ُ‬‫ْ‬
‫ﺨ‬ ‫ﻳ‬ ‫ﻻ‬‫َ‬ ‫َ‬
‫ُﺚ‬ ‫َﻭﺍﻟﱠﺬِﻱ َﺧﺒ‬
‫ﺖﺕ‪ِ 3‬ﻟﻘَ ۡﻮ ٖﻡ‬ ‫ﻑ‪ۡ 4‬ٱﻷ ٓ ٰﻳَ ِ‬ ‫ﻧَ ِﻜﺪٗﺍ ‪َ .‬ﻛ ٰﺬ َﻟِﻚَ ﻧُ َ ِ ّ ُ‬
‫ﺮ‬ ‫ﺼ‬ ‫ﺕ ِﻟﻘَ ْﻮ ٍﻡ ﻳَ ْﺸ ُﻜ ُﺮﻭ َﻥ‬‫ﻑ ْﺍﻵَﻳَﺎ ِ‬ ‫ﻧُ َ‬
‫ﺼ ِ ّﺮ ُ‬
‫‪3‬ﺕ‪2‬‬
‫‪@ @æfl 뎋Ø‬‬
‫‹‪ “flí@âìÔÛč@čoífl þa@ŽÒ‬‬ ‫—‪ğ‬‬
‫‪fl ㎠@ÙÛč‰‬‬ ‫× ‪fl‬‬‫‬
‫ﻳَ ۡﺸ ُﻜ ُﺮﻭﻥَ‪.‬‬
‫‪@âìÔífl @flÞbÔÏ‬‬ ‫‪ @éčßìÓ@óÛg@bĆyìŽã@bfläÜflŽŠc@‡ÔÛ‬‬ ‫َ‬ ‫َ‬
‫ﺳﻠﻨَﺎ ﻧﻮ ًﺣﺎ ﺇِﻟ ٰﻰ ﻗ ۡﻮﻣِ ِﻪۦ‪ .‬ﻓﻘﺎﻝَ‪:‬‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬
‫]‪ [---‬ﻟَﻘَ ۡﺪ ﺃ ۡﺭ َ‬ ‫ﺳ ْﻠﻨَﺎ ﻧُﻮ ًﺣﺎ ﺇِﻟَﻰ ﻗَ ْﻮﻣِ ِﻪ ﻓَﻘَﺎ َﻝ ﻳَﺎ‬ ‫ﻟَﻘَﺪْ ﺃ َ ْﺭ َ‬
‫‪2‬‬
‫ﻡ‪59 :7\39‬‬
‫‪@ïğãg@Žê‬‬ ‫‪Ž Ë‬‬ ‫‪ @đéÛ g@åğß@áØÛ @bflß@fléÜK Ûa@(a뎇jŽ Ça‬‬ ‫ۡ‬ ‫َ‬ ‫ٰ‬
‫ٱ¡َ‪َ ،‬ﻣﺎ ﻟﻜﻢ ّﻣِﻦ ﺇِﻟ ٍﻪ ﻏَﻴ ُﺮ ٓۥﻩُ ‪.‬‬
‫‪1‬‬ ‫ۡ‬ ‫ُ‬ ‫َ‬ ‫ٱﻋﺒُﺪ ُﻭﺍ ﱠ‬‫ْ‬ ‫» ٰﻳَﻘَ ۡﻮ ِﻡ! ۡ‬ ‫ﻏﻴ ُْﺮﻩ ُ‬ ‫َ‬
‫}َ َﻣﺎ ﻟﻜ ْﻢ ﻣِ ﻦ ﺇِﻟ ٍﻪ َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ﻗَ ْﻮ ِﻡ ﺍ ْﻋﺒُﺪ ُﻭﺍ ﱠ‬
‫ﺍﺏ ﻳَ ۡﻮ ٍﻡ ﻋَﻈِ ٖﻴﻢ «‪.‬‬ ‫ﻋﺬ َ‬ ‫َ‬ ‫ُ‬
‫ﻋﻠ ۡﻴﻜﻢۡ َ‬ ‫َ‬ ‫َﺎﻑ َ‬ ‫ِﻲ ﺃَﺧ ُ‬ ‫~ ﺇِﻧّ ٓ‬ ‫ﺍﺏ ﻳَ ْﻮ ٍﻡ ﻋَﻈِ ٍﻴﻢ‬ ‫ﻋﺬ َ‬ ‫َ‬ ‫ﻋﻠَ ْﻴﻜ ْﻢ َ‬ ‫ُ‬ ‫َﺎﻑ َ‬ ‫ﺇِﻧِّﻲ ﺃَﺧ ُ‬
‫ﻡ‪1‬‬
‫‪@ @áîčÄÇ‬‬ ‫‪fl @_âìflí@fllafl‰Ç‬‬ ‫‪fl @áØîÜÇ‬‬ ‫‪fl @ŽÒbfl‚c‬‬
‫‪@ÝÜš‬‬ ‫‪fl @ïčÏ@Ùífl‹äfl Û @bŞãg@éčßìÓ@åčß@dÜ ¾ a@flÞbÓ‬‬ ‫ﻗَﺎ َﻝ‪ۡ 1‬ٱﻟ َﻤ َﻸ ُ‪ 2‬ﻣِ ﻦ ﻗَ ۡﻮﻣِ ِۦﻪٓ‪ ~» :‬ﺇِﻧﱠﺎ ﻟَﻨ ََﺮ ٰﯨﻚَ ﻓِﻲ‬ ‫ﻗَﺎ َﻝ ْﺍﻟ َﻤ َﻸ ُ ﻣِ ْﻦ ﻗَ ْﻮﻣِ ِﻪ ﺇِﻧﱠﺎ ﻟَﻨ ََﺮﺍﻙَ ﻓِﻲ‬ ‫‪3‬‬
‫ﻡ‪60 :7\39‬‬
‫َٰ‬
‫‪@ @µčjßş‬‬ ‫ﻴﻦ«‪.‬‬ ‫ﺿﻠَ ٖﻞ ﱡﻣﺒِ ٖ‬ ‫ﺿ َﻼ ٍﻝ ُﻣﺒِﻴ ٍﻦ‬ ‫َ‬
‫ٰ‬
‫ﺿﻠَﻠَ ‪ٞ‬ﺔ ‪َ .‬ﻭﻟَ ِﻜﻨِّﻲ‬ ‫ٰ‬ ‫ﺿ َﻼﻟَﺔ ٌ َﻭﻟَ ِﻜﻨِّﻲ‬
‫ﺲ ﺑِﻲ َ‬ ‫ﻗَﺎﻝَ‪ٰ » :‬ﻳَﻘَ ۡﻮ ِﻡ! ﻟَ ۡﻴ َ‬ ‫ْﺲ ﺑِﻲ َ‬ ‫ﻗَﺎ َﻝ ﻳَﺎ ﻗَ ْﻮ ِﻡ ﻟَﻴ َ‬ ‫ﻡ‪61 :7\39‬‬
‫‪@Þ쎎Š‬‬ ‫‪fl @ïğäØ‬‬ ‫‪č Û ëfl @òÜÜ š‬‬ ‫‪fl @ïči@fl÷îÛ@âìÔífl @flÞbÓ‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪4‬‬

‫‪@ @µ‬‬‫‪fl àč Ü È‬‬‫‪fl Ûa@ğlŠ‬‬ ‫‪Ş @åğß‬‬ ‫ﻮﻝ ِ ّﻣﻦ ﱠﺭﺏّ ِ ۡٱﻟ ٰ َﻌﻠَﻤِ ﻴﻦَ ‪.‬‬ ‫ﺳ ‪ٞ‬‬‫َﺭ ُ‬ ‫ﺳﻮ ٌﻝ ﻣِ ْﻦ َﺭﺏّ ِ ْﺍﻟﻌَﺎﻟَ ِﻤﻴﻦَ‬ ‫َﺭ ُ‬
‫ﺃُﺑَ ِﻠّﻐُ ُﻜﻢۡ ‪ 1‬ﺭ ٰﺳ ٰ‬
‫—|‪@áØÛ@Ž‬‬ ‫‪fl ãcëfl @ïğiŠ‬‬ ‫Ž ‪fl @čoÜ‬‬ ‫‪flŠ‬‬‫‪ @áØÌŽ Ün ifl c‬‬ ‫ﺼ ُﺢ‪ 2‬ﻟَ ُﻜﻢۡ ‪َ .‬ﻭﺃ َ ۡﻋﻠَ ُﻢ‬ ‫َِ َ َ‬ ‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﻲ‬ ‫ﺑ‬
‫ّ‬ ‫ﺭ‬ ‫ﺖ‬ ‫ِ‬ ‫َ‬ ‫ﻠ‬ ‫ِ َ‬ ‫ﺼ ُﺢ ﻟَ ُﻜ ْﻢ‬ ‫َِ َ َ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﻲ‬ ‫ﺑ‬
‫ّ‬ ‫ﺭ‬ ‫ﺕ‬
‫ِ‬ ‫ﺎﻻ‬ ‫َ‬ ‫ﺃُﺑَ ِﻠّ ْ ِ َ‬
‫ﺳ‬ ‫ﺭ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫ُ‬ ‫ﻐ‬ ‫ﻡ‪62 :7\39‬‬
‫‪5‬‬

‫‪@ @æfl ìŽàÜ Èflm@bÛ@bflß@čéÜK Ûa@flåßč @ŽáÜ Çcëfl‬‬ ‫ٱ¡ِ َﻣﺎ َﻻ ﺗ َﻌۡ ﻠَ ُﻤﻮﻥَ‪.‬‬ ‫ﻣِ ﻦَ ﱠ‬ ‫}ِ َﻣﺎ َﻻ ﺗ َ ْﻌﻠَ ُﻤﻮ َﻥ‬ ‫َﻭﺃَ ْﻋﻠَ ُﻢ ﻣِﻦَ ﱠ‬
‫‪@áØiğ Š‬‬ ‫‪Ş @åğß@‹×čˆ@á×bflu@æc@áŽnjčvÇ‬‬ ‫‪fl ëfl c‬‬ ‫ﻋﻠَ ٰﻰ‬ ‫َ‬
‫ُ ﺕ‪1‬‬
‫ﻜ‬ ‫ﺑ‬ ‫ﺭ‬
‫َ َ ﻢۡ ‪ ِّ ٞ‬ﱠ ِّ ﻢۡ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺮ‬ ‫ۡ‬
‫ِﻛ‬ ‫ﺫ‬ ‫ُ‬
‫ﻛ‬ ‫ء‬ ‫ٓ‬ ‫ﺎ‬ ‫ﺟ‬ ‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ُ‬ ‫ۡ‬
‫ﻋ ِﺠ ﻢۡ‬
‫ﺘ‬‫ﺒ‬ ‫ﺃ َ َﻭ َ‬ ‫ﻋ ِﺠ ْﺒﺘ ُ ْﻢ ﺃ َ ْﻥ َﺟﺎ َء ُﻛ ْﻢ ِﺫ ْﻛ ٌﺮ ﻣِ ْﻦ َﺭ ِّﺑ ُﻜ ْﻢ‬ ‫ﺃ َ َﻭ َ‬
‫‪6‬‬
‫ﻡ‪63 :7\39‬‬
‫‪@(aìÔnŞ nfl Ûčëfl @á׊‬‬ ‫‪fl‰‬‬ ‫‪č äŽîÛč@áØäğß@ÝŽuŠ‬‬ ‫‪fl @óÜÇ‬‬ ‫‪fl‬‬ ‫َﺭ ُﺟ ٖﻞ ِ ّﻣﻨ ُﻜﻢۡ ﻡ‪ِ ،1‬ﻟﻴُﻨﺬ َِﺭ ُﻛﻢۡ َﻭ ِﻟﺘَﺘﱠﻘُﻮﺍْ؟ ~ َﻭﻟَﻌَﻠﱠﻜﻢُۡ‬ ‫ﻋﻠَﻰ َﺭ ُﺟ ٍﻞ ﻣِ ﻨﻜ ْﻢ ِﻟﻴُﻨﺬ َِﺭﻛ ْﻢ َﻭ ِﻟﺘﺘﻘﻮﺍ‬
‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫‪@ @æfl ìŽày‬‬ ‫‪fl ‹Žm@áØÜK È‬‬ ‫‪fl Û ëfl‬‬ ‫ﺗ ُ ۡﺮ َﺣ ُﻤﻮﻥَ !«‬ ‫َﻭﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗ ُ ْﺮ َﺣ ُﻤﻮ َﻥ‬
‫‪@ïčÏ@ŽéÈ‬‬ ‫‪fl ßfl @flåíč‰ÛKaflë@Žéäfl î−dÏ‬‬ ‫‪ @ŽêìŽi‰‬‬
‫‪Ş Ø‬‬ ‫‪ Ï‬‬ ‫‬ ‫ۡ‬ ‫ۡ‬
‫ﻓَ َﻜﺬﱠﺑُﻮﻩُ‪ .‬ﻓَﺄَﻧ َﺠ ۡﻴﻨَﻪ ُ َﻭٱﻟﺬِﻳﻦَ َﻣﻌَ ۥﻪُ ﻓِﻲ ٱﻟﻔُﻠﻚِ ‪،‬‬ ‫ﱠ‬ ‫ٰ‬ ‫ﻓَ َﻜﺬﱠﺑُﻮﻩ ُ ﻓَﺄ َ ْﻧ َﺠ ْﻴﻨَﺎﻩ ُ َﻭﺍﻟﱠﺬِﻳﻦَ َﻣﻌَﻪ ُ ﻓِﻲ‬ ‫‪7‬‬
‫ﻡ‪64 :7\39‬‬
‫‪@bflänč ífl bič @(aìŽi‰‬‬‫× ‪Ş‬‬ ‫‪ @flåíč‰ÛKa@bfläÓfl‹Ëcëfl @čÙÜÐÛa‬‬ ‫َﻭﺃ َ ۡﻏ َﺮ ۡﻗﻨَﺎ ٱﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎٓ‪ ~ .‬ﺇِﻧﱠ ُﻬﻢۡ ﻛَﺎﻧُﻮﺍْ‬ ‫ْﺍﻟﻔُ ْﻠﻚِ َﻭﺃ َ ْﻏ َﺮ ْﻗﻨَﺎ ﺍﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ‬
‫‪@ @µ‬‬ ‫‪fl àč Ç‬‬ ‫‪fl @bĆßìÓ@(aìŽãb×@áŽèãŞ g‬‬ ‫ﻗَ ۡﻮ ًﻣﺎ ﻋَﻤِ ﻴﻦَ ‪.1‬‬ ‫ﺇِﻧﱠ ُﻬ ْﻢ ﻛَﺎﻧُﻮﺍ ﻗَ ْﻮ ًﻣﺎ ﻋَﻤِ ﻴﻦَ‬
‫‪@âìÔífl @flÞbÓ@a†ìŽç@áŽçbfl‚c @đ†bflÇ@óÛgëfl‬‬ ‫ﻋﺎ ٍﺩ ﺃﺧَﺎ ُﻫﻢۡ ﻫُﻮﺩٗﺍ ‪ .‬ﻗَﺎﻝَ‪:‬‬
‫ﻡ‪1‬‬ ‫َ‬ ‫]‪َ [...][---‬ﻭﺇِﻟَ ٰﻰ َ‬
‫‪1‬‬ ‫ﺕ‬
‫ﻋﺎ ٍﺩ ﺃَﺧَﺎ ُﻫ ْﻢ ﻫُﻮﺩ ًﺍ ﻗَﺎ َﻝ ﻳَﺎ ﻗَ ْﻮ ِﻡ‬ ‫َﻭﺇِﻟَﻰ َ‬
‫‪8‬‬
‫ﻡ‪65 :7\39‬‬
‫‪@bÜÏ‬‬‫‪ c @Žê‬‬
‫‪Ž Ë‬‬ ‫‪ @đéÛ g@åğß@áØÛ @bflß@fléÜK Ûa@(a뎇jŽ Ça‬‬ ‫ٰ‬
‫ٱ¡َ‪َ ،‬ﻣﺎ ﻟَ ُﻜﻢ ّﻣ ِۡﻦ ﺇِﻟَ ٍﻪ ﻏ َۡﻴ ُﺮ ٓۥﻩُ‪~ .‬‬ ‫ٱﻋﺒُﺪ ُﻭﺍْ ﱠ‬ ‫» ٰﻳَﻘَ ۡﻮ ِﻡ! ۡ‬ ‫ﻏﻴ ُْﺮﻩ ُ ﺃَﻓَ َﻼ‬ ‫}َ َﻣﺎ ﻟَ ُﻜ ْﻢ ﻣِ ْﻦ ﺇِﻟَ ٍﻪ َ‬ ‫ﺍ ْﻋﺒُﺪ ُﻭﺍ ﱠ‬
‫‪@ @æfl ìÔnŞ mfl‬‬ ‫ﺃَﻓَ َﻼ ﺗَﺘﱠﻘُﻮﻥَ ؟«‬ ‫ﺗَﺘﱠﻘُﻮﻥَ‬
‫× ‪@bŞãg@éčßìÓ@åčß@(a뎋Ð‬‬ ‫‪ @flåíč‰ÛKa@dÜ ¾ a@flÞbÓ‬‬ ‫ﻗَﺎ َﻝ ۡٱﻟ َﻤ َﻸ ُ‪ 1‬ٱﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍْ ﻣِ ﻦ ﻗَ ۡﻮﻣِ ِۦﻪٓ‪ِ » :‬ﺇﻧﱠﺎ‬ ‫ﻣِﻦ ﻗَ ْﻮﻣِ ِﻪ ﺇِﻧﱠﺎ‬ ‫ﻗَﺎ َﻝ ْﺍﻟ َﻤ َﻸ ُ ﺍﻟﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍ ْ‬ ‫‪9‬‬
‫ﻡ‪66 :7\39‬‬
‫‪@flåßč @Ùäş Ä‬‬ ‫Ž‪ äfl Û @bŞãgëfl @òflçbÐ‬‬ ‫‪fl @ïčÏ@Ùífl‹äfl Û‬‬ ‫ﻈﻨﱡﻚَ ﻣِ ﻦَ‬ ‫ﺳﻔَﺎﻫ َٖﺔ‪َ ،‬ﻭ ِﺇﻧﱠﺎ ﻟَﻨَ ُ‬ ‫ﻟَﻨ ََﺮﯨٰ ﻚَ ﻓِﻲ َ‬ ‫ﻈﻨﱡﻚَ ﻣِ ﻦَ‬ ‫ﺳﻔَﺎ َﻫ ٍﺔ َﻭﺇِﻧﱠﺎ ﻟَﻨَ ُ‬ ‫ﻟَﻨ ََﺮﺍﻙَ ﻓِﻲ َ‬
‫‪@ @µ‬‬‫‪fl ič ‰‬‬
‫‪č Ø‬‬ ‫‪ Ûa‬‬ ‫ۡٱﻟ ٰ َﻜ ِﺬﺑِﻴﻦَ «‪.‬‬ ‫ْﺍﻟﻜَﺎ ِﺫﺑِﻴ َﻦ‬
‫ٰ‬ ‫‪ٞ‬‬ ‫ٌ‬
‫‪@Þ쎎Š‬‬ ‫‪fl @ïğäØ‬‬ ‫Ž‪č Û ëfl @òflçbÐ‬‬ ‫‪fl @ïči@fl÷îÛ@âìÔífl @flÞbÓ‬‬ ‫ﺳ ‪ٞ‬‬
‫ﻮﻝ‬ ‫ّ‬
‫ﺳﻔَﺎﻫَﺔ‪َ .‬ﻭﻟ ِﻜﻨِﻲ َﺭ ُ‬ ‫َ‬ ‫ﺲ ﺑِﻲ َ‬ ‫ﻗَﺎﻝَ‪ٰ » :‬ﻳَﻘَ ۡﻮ ِﻡ! ﻟﻴ َ‬
‫ۡ‬ ‫َ‬ ‫ّ‬ ‫َ‬
‫ْﺲ ﺑِﻲ ﺳَﻔَﺎﻫَﺔ َﻭﻟ ِﻜﻨِﻲ‬ ‫َ‬
‫ﻗَﺎ َﻝ ﻳَﺎ ﻗَ ْﻮ ِﻡ ﻟﻴ َ‬ ‫ﻡ‪67 :7\39‬‬
‫‪@ @µ‬‬‫‪fl àč Ü È‬‬‫‪fl Ûa@ğlŠ‬‬ ‫‪Ş @åğß‬‬ ‫ِ ّﻣﻦ ﱠﺭﺏّ ِ ۡٱﻟ ٰﻌَﻠَﻤِ ﻴﻦَ‪.‬‬ ‫َ‬
‫ﺳﻮ ٌﻝ ﻣِ ْﻦ َﺭﺏّ ِ ﺍﻟﻌَﺎﻟ ِﻤﻴﻦَ‬ ‫ْ‬ ‫َﺭ ُ‬
‫–|‪@ć‬‬ ‫‪č bflã@áØÛ @bflãcëfl @ïğiŠ‬‬ ‫Ž ‪fl @čoÜ‬‬ ‫‪flŠ‬‬‫‪ @áØÌŽ Ün ifl c‬‬ ‫ﻴﻦ‪.‬‬ ‫َ‬
‫َﺎﺻ ٌﺢ ﺃﻣِ ٌ‬ ‫ﺖ َﺭﺑِّﻲ‪َ ،‬ﻭﺃﻧَﺎ ﻟَ ُﻜﻢۡ ﻧ ِ‬ ‫۠‬ ‫َ‬ ‫ﺳ ٰﻠَ ِ‬ ‫ﺃُﺑَ ِﻠّﻐُ ُﻜﻢۡ ِﺭ ٰ َ‬
‫‪1‬‬
‫َﺎﺻ ٌﺢ‬ ‫ﺕ َﺭﺑِّﻲ َﻭﺃَﻧَﺎ ﻟَ ُﻜ ْﻢ ﻧ ِ‬ ‫ﺳ َﺎﻻ ِ‬ ‫ﺃُﺑَ ِﻠّﻐُ ُﻜ ْﻢ ِﺭ َ‬
‫‪10‬‬
‫ﻡ‪68 :7\39‬‬
‫‪@ @µ‬‬
‫‪ć ßč c‬‬ ‫ﺃَﻣِ ٌ‬
‫ﻴﻦ‬
‫‪@áØiğ Š‬‬ ‫‪Ş @åğß@‹×čˆ@á×bflu@æc@áŽnjčvÇ‬‬ ‫‪fl ëfl c‬‬ ‫ﻋ ِﺠ ۡﺒﺘُﻢۡ ﺃَﻥ َﺟﺎ ٓ َء ُﻛﻢۡ ﺫ ِۡﻛ ‪ٞ‬ﺮ ِّﻣﻦ ﱠﺭﺑِّ ُﻜﻢۡ َ‬
‫ﻋﻠَ ٰﻰ‬ ‫ﺃ َ َﻭ َ‬ ‫ﻋ ِﺠ ْﺒﺘ ُ ْﻢ ﺃ ْﻥ َﺟﺎ َء ُﻛ ْﻢ ِﺫ ْﻛ ٌﺮ ﻣِ ْﻦ َﺭﺑِّ ُﻜ ْﻢ‬ ‫َ‬ ‫ﺃ َ َﻭ َ‬ ‫ﻡ‪69 :7\39‬‬
‫‪11‬‬

‫‪@á׊‬‬ ‫‪fl‰‬‬ ‫‪č äŽîÛč@áØäğß@ÝŽuŠ‬‬ ‫‪fl @óÜÇ‬‬ ‫‪fl‬‬ ‫ۡ‬ ‫‪1‬‬ ‫ۡ‬
‫َﺭ ُﺟ ٖﻞ ِ ّﻣﻨ ُﻜﻢۡ ‪ِ ،‬ﻟﻴُﻨﺬ َِﺭ ُﻛﻢۡ ؟ َﻭٱﺫ ُﻛ ُﺮ ٓﻭﺍْ ِﺇﺫ َﺟ َﻌﻠَ ُﻜﻢۡ‬ ‫ﻋﻠَﻰ َﺭ ُﺟ ٍﻞ ﻣِ ْﻨ ُﻜ ْﻢ ِﻟﻴُ ْﻨﺬ َِﺭ ُﻛ ْﻢ َﻭﺍﺫْ ُﻛ ُﺮﻭﺍ ِﺇﺫْ‬ ‫َ‬
‫‚ ‪@č‡Èfli@åčß@bÐÜ‬‬ ‫‪Ž @áØÜ È‬‬ ‫‪flu‬‬ ‫׋‪fl @ˆg@(aëŽ‬‬ ‫‪ ˆaflë‬‬ ‫ﻮﺡ‪َ ،‬ﻭﺯَ ﺍﺩَ ُﻛﻢۡ ﻓِﻲ ۡٱﻟﺨ َۡﻠ ِ‬
‫ﻖ‬ ‫ﻣِﻦ ﺑَﻌۡ ِﺪ ﻗَ ۡﻮ ِﻡ ﻧُ ٖ‬‫ُﺧﻠَﻔَﺎ ٓ َء ۢ‬ ‫ٍ‬ ‫ﻮﺡ‬ ‫ُ‬ ‫ﻧ‬ ‫ﻡ‬ ‫ِْ‬ ‫ﻮ‬ ‫َ‬ ‫ﻗ‬ ‫ﺪ‬
‫ِ‬ ‫ﻌ‬
‫ْ‬ ‫ﺑ‬
‫َ‬ ‫ْ‬
‫ﻣِﻦ‬ ‫ء‬‫َ‬ ‫َﺎ‬ ‫ﻔ‬ ‫َ‬ ‫ﻠ‬‫ﺧ‬ ‫ُ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬
‫َ َ ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻌ‬ ‫ﺟ‬
‫†×‪@òİ—fli@ÕÜ©a@ïčÏ@á‬‬ ‫‪fl aflŒëfl @ìŽã@âìÓ‬‬ ‫ٱ¡ِﺕ‪ ~ .2‬ﻟَ َﻌﻠﱠ ُﻜﻢۡ‬ ‫ﺍﻻ َء ﱠ‬‫ﻄ ٗﺔ‪2‬ﺕ‪ .1‬ﻓَ ۡﭑﺫ ُﻛ ُﺮ ٓﻭﺍْ َء َ ٓ‬ ‫َﺑﺼۜۡ َ‬ ‫ﻄﺔً ﻓَﺎﺫْ ُﻛ ُﺮﻭﺍ‬ ‫ﻖ َﺑ ْﺴ َ‬ ‫َﻭﺯَ ﺍﺩَ ُﻛ ْﻢ ﻓِﻲ ْﺍﻟﺨ َْﻠ ِ‬
‫‪@ @æfl ìŽzÜčÐŽm@áØÜK È‬‬ ‫׋‪fl Û @čéÜK Ûa@bÛa@(aëŽ‬‬‫‪ ˆbÏ‬‬ ‫ﺗ ُ ۡﻔ ِﻠﺤُﻮﻥَ !«‬ ‫}ِ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗ ُ ْﻔ ِﻠ ُﺤﻮ َﻥ‬ ‫ﺁ َ َﻻ َء ﱠ‬
‫َ ۡ ‪1‬‬
‫‪@bflß@flŠ‰‬‬ ‫‡‪fl ãfl ëfl @Žê‬‬‫‪fl yflë@fléÜK Ûa@fl‡jŽ ÈfläÛč@bflänfl ÷čuc @(aìÛbÓ‬‬ ‫ﻗَﺎﻟُ ٓﻮﺍْ‪» :‬ﺃ ِﺟﺌﺘﻨَﺎ ِﻟﻨَﻌۡ ﺒُﺪَ ٱ¡َ َﻭﺣﺪَﻩُۥ‪َ ،‬ﻭﻧَﺬ َﺭ َﻣﺎ‬
‫َ‬ ‫ۡ‬ ‫ﱠ‬ ‫َ‬ ‫ﻗَﺎﻟُﻮﺍ ﺃ َ ِﺟﺌﺘﻨَﺎ ِﻟﻨَ ْﻌﺒُﺪ َ }َ َﻭ ْﺣﺪَﻩ ُ َﻭﻧَﺬ َﺭ َﻣﺎ‬
‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫‪12‬‬
‫ﻡ‪70 :7\39‬‬
‫‡‪@æg@bflã‬‬ ‫‪Ž È‬‬ ‫×‪č mfl @bflàič @bflämč dÏ@bflãúŽ bflia@Ž‡jŽ Èflí@flæb‬‬ ‫ﻛَﺎﻥَ ﻳَﻌۡ ﺒُﺪ ُ َءﺍﺑَﺎ ٓ ُﺅﻧَﺎ؟ ﻓَ ۡﺄﺗِﻨَﺎ‪ 2‬ﺑِ َﻤﺎ ﺗ َ ِﻌﺪُﻧَﺎٓ‪ ~ .‬ﺇِﻥ‬ ‫ﻛَﺎ َﻥ ﻳَ ْﻌﺒُﺪ ُ ﺁَﺑَﺎ ُﺅﻧَﺎ ﻓَﺄْﺗِﻨَﺎ ﺑِ َﻤﺎ ﺗ َ ِﻌﺪُﻧَﺎ ﺇِ ْﻥ‬
‫‪@ @µ‬‬ ‫‪fl Ó‬‬ ‫‡‪č‬‬ ‫— ‪č‬‬ ‫×‪Ş Ûa@flåßč @floä‬‬ ‫ﺼ ِﺪﻗِﻴﻦَ «‪.‬‬ ‫ُﻛﻨﺖَ ﻣِﻦَ ٱﻟ ٰ ﱠ‬ ‫ﺼﺎ ِﺩﻗِﻴﻦَ‬ ‫ُﻛ ْﻨﺖَ ﻣِ ﻦَ ﺍﻟ ﱠ‬

‫ﻑ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ ْﺍﻟ َﺒ َﻠﺪُ ﱠ‬

‫ﺍﻟﻄﻴِّﺐُ ﻳَ ْﺨ ُﺮ ُﺝ َﻧﺒَﺎﺗُﻪُ ]ﺣﺴ ًﻨﺎ[ ﺑِﺈ ِ ْﺫ ِﻥ َﺭﺑِّ ِﻪ َﻭﺍﻟﱠﺬِﻱ َﺧﺒُﺚَ َﻻ ﻳَ ْﺨ ُﺮ ُﺝ ]ﻧﺒﺎﺗﻪ[ ﺇِ ﱠﻻ َﻧ ِﻜﺪًﺍ‬ ‫‪ (1‬ﻳ ُْﺨ ِﺮ ُﺝ َﻧﺒَﺎﺗَﻪُ‪ ،‬ﻳُ ْﺨ َﺮ ُﺝ ﻧَ َﺒﺎﺗُﻪُ ‪ (2‬ﻳ ُْﺨ ِﺮ ُﺝ ‪ (3‬ﻧَ َﻜﺪًﺍ‪ ،‬ﺗَ ْﻜﺪًﺍ ‪ (4‬ﻳُ َ‬
‫ﺼ ِ ّﺮ ُ‬ ‫‪1‬‬

‫ﻑ«‪.‬‬ ‫ﺮ‬ ‫ﺼ‬

‫َ ِّ ُ‬ ‫ُ‬ ‫ﻧ‬‫»‬ ‫ﺍﻟﻤﺘﻜﻠﻢ‬ ‫ﺇﻟﻰ‬ ‫«‬ ‫ﻪ‬ ‫ﺑ‬‫ﺭ‬ ‫ﻥ‬ ‫ْ‬
‫ﺫ‬ ‫ﺈ‬
‫ِ ِ ِ َ ِّ ِ‬ ‫ﺑ‬‫»‬ ‫ﺍﻟﻐﺎﺋﺐ‬ ‫ﻣﻦ‬ ‫ﺍﻟﺘﻔﺎﺕ‬ ‫ﺧﻄﺄ‪:‬‬ ‫ﻣﺨﺘﻠﻔﺔ‪.‬‬ ‫ﺼ ِ ّﺮﻑ‪ :‬ﻧﺒ ِّﻴﻦ ﺑﺄﺳﺎﻟﻴﺐ‬ ‫ﻋﺴﺮﺍ ﺃﻭ ً‬
‫ﻗﻠﻴﻼ ﻻ ﺧﻴﺮ ﻓﻴﻪ ﺕ‪ (3‬ﻧُ َ‬ ‫ً‬ ‫)ﺍﻟﺠﻼﻟﻴﻦ ‪ .(http://goo.gl/6C2FiZ‬ﺕ‪ (2‬ﻧَ ِﻜﺪًﺍ‪:‬‬
‫‪َ (1‬ﻏﻴ ِْﺮﻩِ‪َ ،‬ﻏﻴ َْﺮﻩُ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.52 :53\23‬‬ ‫‪2‬‬

‫‪ (1‬ﻭﻗَﺎ َﻝ ‪ْ (2‬ﺍﻟ َﻤ َﻼ‪ْ ،‬ﺍﻟ َﻤﻠَﻮ‪.‬‬ ‫‪3‬‬

‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺻﻴﻐﺔ »ﺿﻼﻝ« ﺇﻟﻰ ﺻﻴﻐﺔ »ﺿﻼﻟﺔ«‪.‬‬ ‫‪4‬‬

‫ﺼﺢُ‪.‬‬ ‫‪ (1‬ﺃ ُ ْﺑ ِﻠﻐُ ُﻜ ْﻢ ‪َ (2‬ﻭﺇِ ْﻧ َ‬ ‫‪5‬‬

‫ﻡ‪ (1‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 35 :7\39‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ » َﺭ ِّﺑﻲ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ » َﺭﺑِّ ُﻜ ْﻢ«‪.‬‬ ‫‪6‬‬

‫‪ (1‬ﻋﺎﻣﻴﻦ‪.‬‬ ‫‪7‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺭﺳﻠﻨﺎ[ ﺇِﻟَﻰ َﻋﺎ ٍﺩ ♦ ﻡ‪ (1‬ﻭﻓﻘًﺎ ﻟـ ‪) Geiger‬ﺹ ‪ (95-88‬ﻗﺪ ﻳﻜﻮﻥ ﻫﻮﺩ ﻫﻮ ﻋﺎﺑﺮ ﺟﺪ ﺇﺑﺮﺍﻫﻴﻢ )ﺗﻜﻮﻳﻦ ‪25-21 :10‬؛ ‪ (17-14 :11‬ﻭﺟﺪ ﺍﻟﻤﺴﻴﺢ )ﻟﻮﻗﺎ ‪:3‬‬ ‫‪8‬‬

‫‪ .(35‬ﻭﻗﺪ ﺩﺭﺳﺖ ﺭﻓﻘﺔ ﻭﻳﻌﻘﻮﺏ ﻓﻲ ﻣﺪﺭﺳﺘﻪ )ﻣﺪﺭﺍﺵ ﺭﺑﺎﻩ ﺍﻟﺘﻜﻮﻳﻦ ‪ 6 :63‬ﻭ‪ .(5 :68‬ﻭﻣﻨﻪ ﻳﺄﺗﻲ ﺇﺳﻢ ﺍﻟﻌﺒﺮﺍﻧﻴﻴﻦ )ﺗﻜﻮﻳﻦ ‪13 :14‬؛ ﻣﺪﺭﺍﺵ ﺭﺑﺎﻩ ﺍﻟﺘﻜﻮﻳﻦ ‪ (8 :42‬ﺍﻟﺬﻳﻦ ﺃﻁﻠﻖ ﻋﻠﻴﻬﻢ‬
‫ﺇﺳﻢ ﺍﻟﻴﻬﻮﺩ )ﻫﻮﺩ ﺃﻭ ﻳﻬﻮﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺃﻧﻈﺮ ﺗﺤﺖ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻲ ﺍﻟﻔﻬﺮﺱ(‪ ،‬ﻭﻗﺪ ﺍﺳﺘﻌﻤﻞ ﻫﺬﺍ ﺍﻹﺳﻢ ﻧﺴﺒﺔ ﺇﻟﻰ ﻳﻬﻮﺫﺍ ﺇﺑﻦ ﻳﻌﻘﻮﺏ ﺃﻭ ﻣﻨﻄﻘﺔ ﻳﻬﻮﺫﺍ ﻓﻲ ﻓﻠﺴﻄﻴﻦ‪.‬‬
‫‪ْ (1‬ﺍﻟ َﻤ َﻼ‪ْ ،‬ﺍﻟ َﻤﻠَﻮ‪.‬‬ ‫‪9‬‬

‫‪ (1‬ﺃ ُ ْﺑ ِﻠﻐُ ُﻜ ْﻢ‪.‬‬ ‫‪10‬‬

‫‹ِ َﻋﻠَﻰ‬ ‫ﻈ ُﻢ ﻧِﻌَ ِﻢ ﱠ‬ ‫ِﻲ ﺃ َ ْﻋ َ‬ ‫ﻄﺔً‪ :‬ﺗﻮﺳﻌﺔ‪ .‬ﺗﺴﺘﻌﻤﻞ ﺍﻵﻳﺔ ‪ 247 :2\87‬ﺑﺴﻄﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﺴﺘﻌﻤﻞ ﺍﻵﻳﺔ ‪ 69 :7\39‬ﺑﺼﻄﺔ ﺕ‪ (2‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪َ » :‬ﺁﻻ ُء ﱠ‬
‫‹ِ ‪ ...‬ﻫ َ‬ ‫ﻄﺔً ♦ ﺕ‪ (1‬ﺑَ ْﺴ َ‬ ‫ﺼ َ‬ ‫‪َ (1‬ﻭﺍﺫﱠ ﱠﻛ ُﺮﻭﺍ ‪ (2‬ﺑَ ْ‬ ‫‪11‬‬

‫ِﻲ َﻭ َﻻﻳَﺘُﻨَﺎ« )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪.(217‬‬ ‫ﺧ َْﻠ ِﻘ ِﻪ َﻭﻫ َ‬

‫‪ (1‬ﺃ َ ِﺟ ْﻴﺘَﻨَﺎ ‪ (2‬ﻓَﺎﺗِﻨَﺎ‪.‬‬ ‫‪12‬‬

‫‪124‬‬
 ‫‪@÷uŠ@áØiğ Š‬‬ ‫‪Ş @åğß@áØîÜÇ‬‬ ‫‪fl @flÉÓ‬‬
‫‪ ëfl @‡Ó@flÞbÓ‬‬ ‫ﺲ‬ ‫ﻋﻠَ ۡﻴ ُﻜﻢ ِ ّﻣﻦ ﱠﺭ ِﺑّ ُﻜﻢۡ ِﺭ ۡﺟ ‪ٞ‬‬ ‫ﻗَﺎﻝَ‪» :‬ﻗَ ۡﺪ َﻭﻗَ َﻊ َ‬ ‫ْﺲ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﻣِ ْﻦ َﺭ ِﺑّ ُﻜ ْﻢ ِﺭﺟ ٌ‬ ‫ﻗَﺎ َﻝ ﻗَﺪْ َﻭﻗَ َﻊ َ‬ ‫ﻡ‪71 :7\39‬‬
‫Ž‪@bflçìŽànŽ îŞà‬‬
‫‡‪fl @bflc @ïčÏ@ïčäãfl ìÛ‬‬ ‫‪č v‬‬ ‫›‪fl mŽ c@ćk‬‬
‫‪fl Ë‬‬ ‫‪ ëfl‬‬ ‫ﺳ ﱠﻤ ۡﻴﺘ ُ ُﻤﻮ َﻫﺎٓ‪،‬‬ ‫ء‬‫ٓ‬ ‫ﺎ‬
‫ٓ َ ٖ َ‬ ‫ﻤ‬ ‫ﺳ‬‫ۡ‬ ‫َ‬ ‫ﺃ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ِﻲ‬ ‫ﻨ‬ ‫ﻧ‬
‫َ‬ ‫ﻮ‬ ‫ﻀﺐٌ ‪ .‬ﺃَﺗ ُ ٰ َﺠ ِﺪﻟُ‬ ‫ﻏ َ‬‫َﻭ َ‬ ‫ﻀﺐٌ ﺃَﺗ ُ َﺠﺎ ِﺩﻟُﻮﻧَﻨِﻲ ﻓِﻲ ﺃ َ ْﺳ َﻤﺎءٍ‬ ‫ﻏ َ‬ ‫َﻭ َ‬
‫‪@åİÜŽŽ@åčß@bflèič @ŽéÜK Ûa@flÞ‬‬‫‪Ş ãfl @bŞß@á×úŽ bfliaflë@áŽnãc‬‬ ‫ﻄ ٖﻦ؟‬‫ﺳ ۡﻠ ٰ َ‬ ‫ﻦ‬ ‫ﺎ‬
‫َ ُ ِ َ ﻣِ ُ‬ ‫ﻬ‬ ‫ﺑ‬ ‫ٱ¡‬ ‫ﱠ‬ ‫ﻝ‬ ‫ﱠ‬
‫َﺰ‬ ‫ﻧ‬ ‫ﺎ‬‫ﻣ‬‫ﱠ‬ ‫ﻢ‪،‬‬ ‫ُ‬
‫ﻛ‬ ‫ﺅ‬
‫ُ‬ ‫ٓ‬ ‫ﺎ‬ ‫ﺃَﻧﺘُﻢۡ َ َ َ‬
‫ﺑ‬‫ﺍ‬‫ء‬ ‫ﻭ‬ ‫ﺳ ﱠﻤ ْﻴﺘ ُ ُﻤﻮﻫَﺎ ﺃ َ ْﻧﺘ ُ ْﻢ َﻭﺁَﺑَﺎ ُﺅ ُﻛ ْﻢ َﻣﺎ ﻧ ﱠَﺰ َﻝ ُﱠ‬
‫}‬ ‫َ‬
‫‪@ @åfl í‹Ä‬‬ ‫‪č nfl ä¾a@flåßğ @áØÈ‬‬ ‫‪fl ßfl @ïğãg@(a뎋Ä‬‬ ‫‪č nfl ãbÏ‬‬ ‫َﻈِﺮﻳﻦَ «‪.‬‬ ‫ۡ‬ ‫ُ‬
‫ﻓَﭑﻧﺘَﻈِ ُﺮ ٓﻭﺍ‪ ،‬ﺇِﻧِﻲ َﻣﻌَﻜﻢ ِ ّﻣﻦَ ٱﻟ ُﻤﻨﺘ ِ‬ ‫ّ‬ ‫ْ‬ ‫ﻄﺎ ٍﻥ ﻓَﺎ ْﻧﺘَﻈِ ُﺮﻭﺍ ﺇِﻧِّﻲ َﻣﻌَ ُﻜ ْﻢ‬ ‫ﻣِﻦ ﺳُ ْﻠ َ‬ ‫ﺑِ َﻬﺎ ْ‬
‫ﻣِ ﻦَ ْﺍﻟ ُﻤ ْﻨﺘَﻈِ ِﺮﻳﻦَ‬
‫‪@bfläÈİÓ‬‬ ‫‹¼‪ ëfl @bŞäßğ @ò‬‬ ‫‪fl ič @ŽéÈ‬‬
‫‪fl ßfl @flåíč‰ÛKaflë@Žéäfl î−dÏ‬‬ ‫‬ ‫ﻄﻌۡ ﻨَﺎ‬ ‫ﻓَﺄَﻧ َﺠ ۡﻴ ٰﻨَﻪ ُ َﻭٱﻟﱠﺬِﻳﻦَ َﻣﻌَﻪُۥ‪ ،‬ﺑِ َﺮ ۡﺣ َﻤ ٖﺔ ِّﻣﻨﱠﺎ‪َ ،‬ﻭﻗَ َ‬ ‫ﻓَﺄ َ ْﻧ َﺠ ْﻴﻨَﺎﻩ ُ َﻭﺍﻟﱠﺬِﻳﻦَ َﻣﻌَﻪ ُ ﺑِ َﺮﺣْ َﻤ ٍﺔ ﻣِ ﻨﺎﱠ‬ ‫ﻡ‪72 :7\39‬‬
‫‪@(aìŽãb×@bflßëfl @bflänč ífl bič @(aìŽi‰‬‬ ‫× ‪Ş‬‬ ‫†‪ @flåíč‰ÛKa@fl‹ič afl‬‬ ‫ﺩَﺍﺑِ َﺮ ٱﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎ‪َ ~ .‬ﻭ َﻣﺎ ﻛَﺎﻧُﻮﺍْ‬ ‫ﻄ ْﻌﻨَﺎ ﺩ َﺍﺑِ َﺮ ﺍﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ َﻭ َﻣﺎ‬ ‫َﻭﻗَ َ‬
‫‪@ @µ‬‬‫‪fl äč ßč ûŽß‬‬ ‫ُﻣ ۡﺆﻣِ ﻨِﻴﻦَ‪.‬‬ ‫ﻛَﺎﻧُﻮﺍ ُﻣﺆْ ﻣِ ﻨِﻴ َﻦ‬
‫ﺻﻠ ِٗﺤﺎ‪.‬‬ ‫]‪َ [...][---‬ﻭﺇِﻟَ ٰﻰ ﺛَ ُﻤﻮﺩَ ﺃَﺧَﺎ ُﻫﻢۡ ٰ َ‬ ‫ﺻﺎ ِﻟ ًﺤﺎ ﻗَﺎ َﻝ ﻳَﺎ ﻗَ ْﻮ ِﻡ‬ ‫َﻭﺇِﻟَﻰ ﺛ َ ُﻤﻮﺩ َ ﺃَﺧَﺎﻫُ ْﻢ َ‬ ‫ﻡ‪73 :7\39‬‬
‫–‪@âìÔífl @flÞbÓ@bzčÜ‬‬ ‫‪fl @áŽçbfl‚c @fl†ìŽàqfl @óÛgëfl‬‬ ‫‪1‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬

‫‪@‡Ó@Žê‬‬ ‫‪Ž Ë‬‬ ‫‪ @đéÛ g@åğß@áØÛ @bflß@fléÜK Ûa@(a뎇jŽ Ça‬‬ ‫ٱ¡َ‪َ ،‬ﻣﺎ ﻟَ ُﻜﻢ ِ ّﻣ ۡﻦ ﺇِ ٰﻟَ ٍﻪ‬ ‫ٱﻋﺒُﺪ ُﻭﺍْ ﱠ‬ ‫ﻗَﺎﻝَ‪ٰ » :‬ﻳَﻘَ ۡﻮ ِﻡ! ۡ‬ ‫ﻏﻴ ُْﺮﻩ ُ ﻗَﺪْ‬ ‫}َ َﻣﺎ ﻟَ ُﻜ ْﻢ ﻣِ ْﻦ ﺇِﻟَ ٍﻪ َ‬ ‫ﺍ ْﻋﺒُﺪ ُﻭﺍ ﱠ‬
‫‪@čéÜK Ûa@òÓ‬‬‫‪ bflã@êč‰çfl @áØiğ Š‬‬ ‫‪Ş @åğß@òfläîğ ifl @áØmbflu‬‬ ‫ُﻡ‪1‬‬
‫ﻏ َۡﻴ ُﺮﻩُۥ‪ .‬ﻗَ ۡﺪ َﺟﺎ ٓ َء ۡﺗ ُﻜﻢ ﺑَﻴِّﻨ ‪َٞ‬ﺔ ِ ّﻣﻦ ﱠﺭ ِﺑّﻜُﻢۡ ‪َ ٰ .‬ﻫ ِﺬِۦﻩ ﻧَﺎﻗَﺔ‬ ‫}ِ‬ ‫َﺟﺎ َءﺗْ ُﻜ ْﻢ ﺑَﻴِّﻨَﺔ ٌ ﻣِ ْﻦ َﺭ ِﺑّ ُﻜ ْﻢ َﻫ ِﺬ ِﻩ ﻧَﺎﻗَﺔ ُ ﱠ‬
‫ۡ ‪2‬‬
‫‪@čéÜK Ûa@Šc@ïčÏ@Ý×dflm@bflç뎊‰‬‬ ‫‪fl Ï‬‬ ‫‪ @òflía@áØÛ‬‬ ‫ٱ¡ِ‪.‬‬‫ﺽ ﱠ‬ ‫ِﻲ ﺃَ ۡﺭ ِ‬ ‫ٱ¡ِ ﻟَ ُﻜﻢۡ َءﺍﻳَ ٗﺔ‪ .‬ﻓَﺬَ ُﺭﻭ‪3‬ﻫَﺎ ﺗ َﺄ ُﻛ ۡﻞ ﻓ‪ٓ 4‬‬ ‫ﱠ‬ ‫}ِ‬ ‫ﺽ ﱠ‬ ‫ﻟَ ُﻜ ْﻢ ﺁَﻳَﺔً ﻓَﺬَ ُﺭﻭﻫَﺎ ﺗ َﺄْﻛُ ْﻞ ﻓِﻲ ﺃَﺭْ ِ‬
‫ﻋﺬَﺍﺏٌ ﺃَﻟ ‪ِٞ‬ﻴﻢ‪.‬‬ ‫ُ‬
‫ﻛ‬ ‫َ‬ ‫ﺬ‬ ‫ُ‬
‫ﺧ‬ ‫ۡ‬
‫ﺄ‬ ‫ﻴ‬‫َ‬ ‫ﻓ‬ ‫ء‬ ‫ﻮ‬‫ﺴ‬ ‫ﺑ‬ ‫َﺎ‬
‫ﻫ‬ ‫ﱡﻮ‬ ‫ﺴ‬ ‫ﻤ‬‫َ‬ ‫َ‬ ‫ﻋﺬَﺍﺏٌ‬ ‫َﻭ َﻻ ﺗَ َﻤﺴﱡﻮﻫَﺎ ﺑِﺴُﻮءٍ ﻓَﻴَﺄ ْ ُﺧﺬَﻛُ ْﻢ َ‬
‫‪@ @áîčÛc @ćlafl‰Ç‬‬ ‫‪fl @á׉‬‬ ‫‚ ‪fl‬‬ ‫‪Ž dflîÏ‬‬‫‪ @쎏ič @bflçìşàfl mfl @bÛëfl‬‬ ‫َ‬ ‫ﻢۡ‬ ‫َ‬ ‫‪،‬‬ ‫ٖ‬ ‫ُ‬
‫ِ ٓ‬ ‫َﻭ َ‬
‫ﺗ‬ ‫ﻻ‬
‫ﺃَﻟِﻴ ٌﻢ‬
‫‚ ‪@č‡Èfli@åčß@bÐÜ‬‬ ‫‪Ž @áØÜ È‬‬ ‫‪flu‬‬‫׋‪fl @ˆg@(aëŽ‬‬ ‫‪ ˆaflë‬‬ ‫ﻋ ٖﺎﺩ‪،‬‬ ‫َﻭ ۡٱﺫﻛُ ُﺮ ٓﻭﺍْ ِﺇ ۡﺫ َﺟﻌَ َﻠ ُﻜﻢۡ ُﺧﻠَﻔَﺎ ٓ َء ﻣِ ۢﻦ َﺑﻌۡ ِﺪ َ‬ ‫ﻣِﻦ َﺑ ْﻌ ِﺪ‬ ‫َﻭﺍﺫْﻛُ ُﺮﻭﺍ ِﺇﺫْ َﺟﻌَﻠَ ُﻜ ْﻢ ُﺧﻠَﻔَﺎ َء ْ‬ ‫ﻡ‪74 :7\39‬‬
‫‪2‬‬

‫ﺽ‪ ،‬ﺗَﺘﱠﺨِ ﺬُﻭ َﻥ ﻣِ ﻦ‬ ‫َﻭ َﺑ ﱠﻮﺃ َ ُﻛﻢۡ ﻓِﻲ ۡٱﻷ َ ۡﺭ ِ‬ ‫ﺽ ﺗَﺘﱠﺨِ ﺬُﻭﻥَ‬ ‫ﻋﺎ ٍﺩ َﻭ َﺑ ﱠﻮﺃ َ ُﻛ ْﻢ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬ ‫َ‬
‫ﺕ‪1‬‬
‫‪@åčß@flæ뎉ƒ‬‬ ‫‪č nŞ mfl @Šþa@ïčÏ@á×c ìŞifl ëfl @†bflÇ‬‬
‫§‪@bmìŽîiŽ @flÞbflj‬‬‫‪č a@flæìŽnz‬‬ ‫‪č äflmëfl @aŠìŽ—Ó‬‬ ‫Ž‪ @bflèÛčìŽè‬‬ ‫‪Ž‬‬ ‫ﻮﺭﺍ َﻭﺗ َۡﻨﺤِ ﺘُﻮﻥَ ۡٱﻟ ِﺠﺒَﺎ َﻝ ﺑُﻴُﻮﺗﺎ ‪.‬‬
‫ٗ ﺕ‪2‬‬ ‫‪1‬‬
‫ﺼ ٗ‬ ‫ﺳ ُﻬﻮ ِﻟ َﻬﺎ ﻗُ ُ‬ ‫ُ‬ ‫ُ‬
‫ﻮﺭﺍ َﻭﺗﻨﺤِ ﺘﻮﻥَ‬‫ْ‬ ‫َ‬ ‫ﺼ ً‬ ‫ﺳ ُﻬﻮ ِﻟ َﻬﺎ ﻗُ ُ‬ ‫ﻣِ ْﻦ ُ‬
‫׋‪@Šþa@ïčÏ@(aìflrÈflm@bÛëfl @čéÜK Ûa@bÛa@(aëŽ‬‬ ‫‪ ˆbÏ‬‬ ‫َ ْ‪1‬‬
‫ٱ¡ِ ‪َ ~ .‬ﻭﻻ ﺗ َﻌۡ ﺜ ۡﻮﺍ ﻓِﻲ‬ ‫َ‬ ‫ﺕ‪3‬‬
‫ﻓَ ۡﭑﺫ ُﻛ ُﺮ ٓﻭﺍْ َء َﺍﻻ َء ﱠ‬
‫ٓ‬ ‫}ِ َﻭ َﻻ‬ ‫ْﺍﻟ ِﺠﺒَﺎ َﻝ ﺑُﻴُﻮﺗًﺎ ﻓَﺎﺫْ ُﻛ ُﺮﻭﺍ ﺁ َ َﻻ َء ﱠ‬
‫‡‪@ @åfl íč‬‬ ‫‪č ÐŽß‬‬ ‫ﺽ ُﻣ ۡﻔ ِﺴﺪِﻳﻦَ «‪.‬‬ ‫ۡٱﻷ َ ۡﺭ ِ‬ ‫ﺽ ُﻣ ْﻔ ِﺴﺪِﻳﻦَ‬ ‫ﺗَ ْﻌﺜ َ ْﻮﺍ ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬
‫‪@éčßìÓ@åčß@(a뎋jfl ØflnŽa@flåíč‰ÛKa@dÜ ¾ a@flÞbÓ‬‬ ‫ﱠ‬
‫ٱﺳﺘ َﻜﺒَ ُﺮﻭﺍ ﻣِ ﻦ ﻗَ ۡﻮ ِﻣ ِﻪۦ ﻟِﻠﺬِﻳﻦَ‬ ‫ْ‬ ‫ۡ‬ ‫ﻗَﺎ َﻝ‪ۡ 1‬ٱﻟ َﻤ َﻸ ٱﻟﺬِﻳﻦَ ۡ‬
‫ﱠ‬ ‫ُ‪2‬‬
‫ﻣِﻦ ﻗَ ْﻮﻣِ ِﻪ‬ ‫ﺳﺘ َ ْﻜﺒَ ُﺮﻭﺍ ْ‬ ‫ﻗَﺎ َﻝ ْﺍﻟ َﻤ َﻸ ُ ﺍﻟﱠﺬِﻳ َﻦ ﺍ ْ‬ ‫‪3‬‬
‫ﻡ‪75 :7\39‬‬
‫‪@áŽèäčß@flåßfl a@åflàÛč@(aìÐÈ‬‬ ‫‪č ›ŽnŽa@flåíč‰ÜK Ûč‬‬ ‫ﻀ ِﻌﻔُﻮﺍْ‪ِ ،‬ﻟ َﻤ ۡﻦ َءﺍ َﻣﻦَ ﻣِ ۡﻨ ُﻬﻢۡ ‪» :‬ﺃَﺗَﻌۡ ﻠَ ُﻤﻮﻥَ ﺃ ﱠﻥَ‬ ‫ٱﺳﺘ ُ ۡ‬ ‫ۡ‬ ‫ﻀ ِﻌﻔُﻮﺍ ِﻟ َﻤ ْﻦ ﺁ َ َﻣ َﻦ ﻣِ ْﻨ ُﻬ ْﻢ‬ ‫ﺳﺘ ُ ْ‬ ‫ﻟِﻠﱠﺬِﻳ َﻦ ﺍ ْ‬
‫‪@bŞãg@(aìÛbÓ@éğiŠ‬‬ ‫–‪Ş @åğß@ÝflŽ‹şß@bzčÜ‬‬ ‫‪fl @Şæc @flæìŽàÜ Èflmc‬‬ ‫ﺳ ‪ٞ‬ﻞ ِ ّﻣﻦ ﱠﺭﺑِّ ِﻪۦ؟« ﻗَﺎﻟُ ٓﻮﺍْ‪ِ » :‬ﺇﻧﱠﺎ ﺑِ َﻤﺎ ٓ‬ ‫ﺻﻠِﺤٗ ﺎ ﱡﻣ ۡﺮ َ‬ ‫َٰ‬ ‫ﺳ ٌﻞ ﻣِ ْﻦ َﺭﺑِّ ِﻪ‬ ‫ﺻﺎ ِﻟ ًﺤﺎ ُﻣ ْﺮ َ‬ ‫ﺃَﺗ َ ْﻌﻠَ ُﻤﻮ َﻥ ﺃ ﱠﻥ َ‬
‫َ‬
‫Ž‪@ @æfl ìŽäßč ûŽß@éči@flÝ‬‬ ‫‪č Šc@bflàič‬‬ ‫ﺃ ُ ۡﺭ ِﺳ َﻞ ِﺑِۦﻪ ُﻣ ۡﺆﻣِ ﻨُﻮﻥَ «‪.‬‬ ‫ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ ِﺑ َﻤﺎ ﺃُﺭْ ِﺳ َﻞ ﺑِ ِﻪ ُﻣﺆْ ﻣِ ﻨُﻮ َﻥ‬
‫‪@áŽnäflßa@ðč‰ÛKbči@bŞãg@(a뎋jfl ØflnŽa@flåíč‰ÛKa@flÞbÓ‬‬ ‫ِﻱ َءﺍ َﻣﻨﺘُﻢ ِﺑِۦﻪ‬ ‫ٱﺳﺘ َۡﻜ َﺒ ُﺮ ٓﻭﺍْ‪ِ » :‬ﺇﻧﱠﺎ ﺑِﭑﻟﱠﺬ ٓ‬ ‫ﻗَﺎ َﻝ ٱﻟﱠﺬِﻳﻦَ ۡ‬ ‫ﺳﺘ َ ْﻜ َﺒ ُﺮﻭﺍ ِﺇﻧﱠﺎ ﺑِﺎﻟﱠﺬِﻱ ﺁ َ َﻣ ْﻨﺘ ُ ْﻢ‬ ‫ﻗَﺎ َﻝ ﺍﻟﱠﺬِﻳ َﻦ ﺍ ْ‬ ‫ﻡ‪76 :7\39‬‬
‫× ‪@ @æfl 뎋Ðč‬‬‫‪ @éči‬‬ ‫ٰ َﻛﻔ ُِﺮﻭﻥَ «‪.‬‬ ‫ِﺑ ِﻪ ﻛَﺎﻓ ُِﺮﻭ َﻥ‬
‫‪@áèiğ Š‬‬
‫‪fl @‹ßc@åflÇ@(aìflnÇ‬‬ ‫‪fl ëfl @òÓ‬‬
‫‪ bŞäÛa@(a뎋Ô‬‬ ‫‪È‬‬ ‫‪flÏ‬‬ ‫‬ ‫ﻋﻦ ﺃﻣ ِﺮ َﺭﺑِّ ِﻬﻢۡ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫َ‬
‫ْﺕ‪1‬‬
‫ﻓَﻌَﻘَ ُﺮﻭﺍْ ٱﻟﻨﺎﻗﺔ‪َ ،‬ﻭ َ‬
‫ﻋﺘ َۡﻮﺍ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ﻋﻦ ﺃ ْﻣ ِﺮ َﺭﺑِّ ِﻬ ْﻢ‬ ‫َ‬ ‫ْ‬ ‫ﻋﺘ َْﻮﺍ َ‬ ‫َ‬
‫ﻓَﻌَﻘَ ُﺮﻭﺍ ﺍﻟﻨﱠﺎﻗﺔ َﻭ َ‬
‫َ‬ ‫‪4‬‬
‫ﻡ‪77 :7\39‬‬
‫‡‪@floä×@æg@bflã‬‬ ‫‪Ž È‬‬ ‫— ‪č mfl @bflàič @bflänč öa@Ž|Üč‬‬ ‫‪fl ífl @(aìÛbÓëfl‬‬ ‫ٓ‬ ‫ۡ‬
‫ﺼ ِﻠ ُﺢ! ٱﺋﺘِﻨَﺎ ﺑِ َﻤﺎ ﺗ َ ِﻌﺪُﻧَﺎ‪ ~ .‬ﺇِﻥ‬ ‫ۡ ‪1‬‬
‫َﻭﻗَﺎﻟُﻮﺍْ‪ٰ » :‬ﻳَ ٰ َ‬ ‫ﺻﺎ ِﻟ ُﺢ ﺍﺋْﺘِﻨَﺎ ﺑِ َﻤﺎ ﺗَ ِﻌﺪُﻧَﺎ ﺇِﻥْ‬ ‫َﻭﻗَﺎﻟُﻮﺍ ﻳَﺎ َ‬
‫‪@ @µ‬‬
‫Ž ‪fl Üč‬‬
‫‪fl ‹¾a@flåßč‬‬ ‫ﺳﻠِﻴﻦ«‪.‬‬ ‫ُﻛﻨﺖَ ﻣِﻦَ ۡٱﻟ ُﻤ ۡﺮ َ‬ ‫ﺳﻠِﻴﻦَ‬ ‫ُﻛ ْﻨﺖَ ﻣِﻦَ ْﺍﻟ ُﻤ ْﺮ َ‬
‫‪@áčçŠ‬‬ ‫‪ afl†@ïčÏ@(aìŽzjfl –dÏ‬‬ ‫‚‪ @òÐ uŞ‹Ûa@ŽáèŽmfl‰‬‬ ‫‪fl dÏ‬‬
‫‬ ‫ْ‬
‫ٱﻟﺮﺟۡ ﻔَﺔ‪ ~ ،‬ﻓَﺄﺻۡ ﺒَ ُﺤﻮﺍ ﻓِﻲ ﺩ َِﺍﺭﻫِﻢۡ‬ ‫َ‬ ‫ُ‬ ‫ﻓَﺄ َ َﺧﺬ َ ۡﺗ ُﻬ ُﻢ ﱠ‬ ‫ﺻﺒَ ُﺤﻮﺍ ﻓِﻲ‬ ‫َ‬
‫ﺍﻟﺮ ْﺟﻔَﺔ ﻓَﺄ ْ‬ ‫ُ‬ ‫ﻓَﺄ َ َﺧﺬَﺗْ ُﻬ ُﻢ ﱠ‬ ‫ﻡ‪78 :7\39‬‬
‫‪@ @µ‬‬‫‪fl àč rč u‬‬ ‫‪fl‬‬ ‫ٰ َﺟﺜِ ِﻤﻴﻦَ ‪.‬‬ ‫ﺩ َِﺍﺭ ِﻫ ْﻢ َﺟﺎﺛِﻤِ ﻴﻦَ‬
‫‪@áØnŽ ÌÜic@‡ÔÛ @âìÔífl @flÞbÓëfl @áŽèäflÇ@óKÛìflnfl Ï‬‬ ‫‬ ‫ﻋ ۡﻨ ُﻬﻢۡ َﻭﻗَﺎﻝَ‪ٰ » :‬ﻳَﻘَ ۡﻮ ِﻡ! ﻟَﻘَ ۡﺪ ﺃ َ ۡﺑﻠَ ۡﻐﺘ ُ ُﻜﻢۡ‬ ‫َ‬
‫ﱠ ﺕ‪1‬‬
‫ﻓَﺘ ََﻮﻟ ٰﻰ‬ ‫ﻋ ْﻨ ُﻬ ْﻢ َﻭﻗَﺎ َﻝ ﻳَﺎ ﻗَ ْﻮ ِﻡ ﻟَﻘَﺪْ ﺃ َ ْﺑﻠَ ْﻐﺘ ُ ُﻜ ْﻢ‬ ‫ﻓَﺘ ََﻮﻟﱠﻰ َ‬
‫‪5‬‬
‫ﻡ‪79 :7\39‬‬
‫‪@bKÛ@åčØÛ ëfl @áØÛ @Žozfl—ãfl ëfl @ïğiŠ‬‬ ‫‪fl @òÛ bflŽŠ‬‬‫‬ ‫ﺼ ۡﺤﺖُ ﻟَ ُﻜﻢۡ ‪َ ~ .‬ﻭ ٰﻟَﻜِﻦ ﱠﻻ‬ ‫ﺳﺎﻟَﺔَ َﺭ ِﺑّﻲ َﻭﻧَ َ‬ ‫ِﺭ َ‬ ‫ﺼﺤْﺖُ ﻟَ ُﻜ ْﻢ َﻭﻟَﻜ ِْﻦ َﻻ‬ ‫ﺳﺎﻟَﺔَ َﺭ ِﺑّﻲ َﻭﻧَ َ‬ ‫ِﺭ َ‬
‫‪@ @µ‬‬ ‫‪fl z‬‬ ‫—‪č‬‬ ‫‪č äŞ Ûa@flæìşjz‬‬ ‫‪č mŽ‬‬ ‫ﺼﺤِ ﻴﻦَ «‪.‬‬ ‫ﺗُﺤِ ﺒﱡﻮﻥَ ٱﻟ ٰﻨﱠ ِ‬ ‫ﺎﺻﺤِ ﻴ َﻦ‬ ‫ﺗُﺤِ ﺒﱡﻮ َﻥ ﺍﻟﻨﱠ ِ‬
‫“‪@bflß@ò‬‬‫‪flz‬‬‫‪č Ð Ûa@flæìŽmdflmc@éčßìÔÛč@flÞbÓ@ˆg@bz ìÛëfl‬‬ ‫ﻁﺎﻡ‪ 1‬ﺇِ ۡﺫ ﻗَﺎ َﻝ ِﻟﻘَ ۡﻮﻣِ ِۦﻪٓ‪:‬‬ ‫]‪[...][---‬ﺕ‪َ 1‬ﻭﻟُﻮ ً‬ ‫ﺸﺔَ‬ ‫ﻁﺎ ﺇِﺫْ ﻗَﺎ َﻝ ِﻟﻘَ ْﻮﻣِ ِﻪ ﺃَﺗ َﺄْﺗُﻮﻥَ ْﺍﻟﻔَﺎﺣِ َ‬ ‫َﻭﻟُﻮ ً‬ ‫‪6‬‬
‫ﻡ‪80 :7\39‬‬
‫‪@ @µ‬‬
‫‪fl àč Ü È‬‬‫‪fl Ûa@flåßğ @‡flyc @åčß@bflèič @áØÔ‬‬ ‫Ž ‪ jfl‬‬
‫‪fl‬‬ ‫ﺳﺒَﻘَ ُﻜﻢ ِﺑ َﻬﺎ ﻣِ ۡﻦ ﺃ َ َﺣ ٖﺪ‬ ‫ﺸﺔَ َﻣﺎ َ‬
‫ﺕ‪2‬‬
‫»ﺃَﺗ َۡﺄﺗُﻮﻥَ ۡٱﻟ ٰﻔَﺤِ َ‬ ‫ﻣِﻦ ﺃ َ َﺣ ٍﺪ ﻣِ ﻦَ ْﺍﻟﻌَﺎﻟَ ِﻤﻴﻦَ‬ ‫ﺳﺒَﻘَ ُﻜ ْﻢ ِﺑ َﻬﺎ ْ‬ ‫َﻣﺎ َ‬
‫ِ ّﻣﻦَ ۡٱﻟ ٰﻌَﻠَﻤِ ﻴﻦَ ؟‬
‫‹‪@bfläğ Ûa@æ뎆@åğß@ñflìèfl’@flÞbflu‬‬ ‫‪ğ Ûa@flæìŽmdflnÛ @áØãŞ g‬‬ ‫ُﻭﻥ‬
‫ٱﻟﺮ َﺟﺎ َﻝ ﺷَﻬۡ َﻮﺓ‪ّ ،‬ﻣِﻦ ﺩ ِ‬ ‫ٗ‬ ‫ﺕ‪1‬‬
‫ﺇِﻧﱠ ُﻜﻢۡ ‪ 1‬ﻟَﺘ َۡﺄﺗُﻮ َﻥ ِ ّ‬ ‫ﺷ ْﻬ َﻮﺓ ً ﻣِ ْﻦ ﺩ ِ‬
‫ُﻭﻥ‬ ‫ﺍﻟﺮ َﺟﺎ َﻝ َ‬ ‫ﺇِﻧﱠ ُﻜ ْﻢ ﻟَﺘ َﺄْﺗُﻮﻥَ ِ ّ‬ ‫‪7‬‬
‫ﻡ‪81 :7\39‬‬
‫‹‪@ @æfl ìÏ‬‬‫‪ şß@âìÓ@áŽnãc@Ýfli‬‬ ‫ﺴﺎٓءِ‪ ~ .‬ﺑَ ۡﻞ ﺃَﻧﺘُﻢۡ ﻗَ ۡﻮ ‪ٞ‬ﻡ ﱡﻣ ۡﺴ ِﺮﻓُﻮﻥَ «‪.‬‬ ‫ٱﻟ ِﻨّ َ‬ ‫ﺴﺎءِ ﺑَ ْﻞ ﺃ َ ْﻧﺘ ُ ْﻢ ﻗ ْﻮ ٌﻡ ُﻣﺴ ِْﺮﻓﻮﻥَ‬
‫ُ‬ ‫َ‬ ‫ﺍﻟ ِﻨّ َ‬
‫‹‪@áŽçìŽu‬‬ ‫‪ ‚c@(aìÛbÓ@æc@bKÛg@éčßìÓ@fllaflìu‬‬‫‪fl @flæb×@bflßëfl‬‬ ‫ﻻ ﺃَﻥ ﻗَﺎﻟُ ٓﻮﺍ‪ْ:‬‬ ‫ﺍﺏ‪ 1‬ﻗَ ۡﻮﻣِ ِٓۦﻪ ﺇِ ٓﱠ‬ ‫َﻭ َﻣﺎ ﻛَﺎ َﻥ َﺟ َﻮ َ‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬
‫ﺍﺏ ﻗَ ْﻮﻣِ ِﻪ ﺇِﻻ ﺃ ْﻥ ﻗَﺎﻟﻮﺍ‬ ‫َﻭ َﻣﺎ َﻛﺎﻥَ َﺟ َﻮ َ‬
‫‪8‬‬
‫ﻡ‪82 :7\39‬‬
‫‪@ @æfl ëŽ‹èŞ İ‬‬
‫‪ nfl ífl @‘bflãc@áŽèãŞ g@áØnč ífl ‹Ó@åğß‬‬ ‫»ﺃ َ ۡﺧ ِﺮ ُﺟﻮﻫُﻢ ّﻣِﻦ ﻗَ ۡﺮﻳَﺘِ ُﻜﻢۡ ‪ .‬ﺇِﻧﱠ ُﻬﻢۡ ﺃُﻧ ‪ٞ‬‬
‫َﺎﺱ‬ ‫ﻣِﻦ ﻗَ ْﺮﻳَﺘِ ُﻜ ْﻢ ﺇِﻧﱠ ُﻬ ْﻢ ﺃُﻧ ٌ‬
‫َﺎﺱ‬ ‫ﺃ َ ْﺧ ِﺮ ُﺟﻮ ُﻫ ْﻢ ْ‬
‫ﻄ ﱠﻬ ُﺮﻭﻥَ «‪.‬‬ ‫ﻳَﺘ َ َ‬ ‫ﻄ ﱠﻬ ُﺮﻭﻥَ‬ ‫ﻳَﺘ َ َ‬
‫‹ ‪@flåßč @oflãb×@Žémfl c‬‬
‫‪fl ßa@bKÛg@ŽéÜ çcëfl @Žéäfl î−dÏ‬‬
‫‬ ‫ﻓَﺄَﻧ َﺠ ۡﻴ ٰﻨَﻪ ُ َﻭﺃ َ ۡﻫﻠَ ۥﻪ ُٓ‪ ،‬ﺇِ ﱠﻻ ٱﻣۡ َﺮﺃَﺗ َ ۥﻪ ُ ﻛَﺎﻧ َۡﺖ ﻣِ ﻦَ‬ ‫َﺖ ﻣِ ﻦَ‬‫ﻓَﺄ َ ْﻧ َﺠ ْﻴﻨَﺎﻩ ُ َﻭﺃ َ ْﻫﻠَﻪ ُ ﺇِ ﱠﻻ ﺍ ْﻣ َﺮﺃَﺗَﻪ ُ ﻛَﺎﻧ ْ‬ ‫‪9‬‬
‫ﻡ‪83 :7\39‬‬
‫‪@ @åfl í‹jč Ìfl Ûa‬‬ ‫ۡٱﻟ ٰﻐَﺒِ ِﺮﻳﻦَ ‪1‬ﻡ‪1‬ﺕ‪.1‬‬ ‫ْﺍﻟﻐَﺎﺑِ ِﺮﻳﻦَ‬

‫ﺴ ٍﻮ ‪ (4‬ﻓَﻴَﺄ ْ ُﺧﺬُ ُﻛ ْﻢ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺭﺳﻠﻨﺎ[ ﺇِﻟَﻰ ﺛَ ُﻤﻮﺩَ ♦ ﻡ‪ (1‬ﺑﺨﺼﻮﺹ ﻧﺎﻗﺔ ﺻﺎﻟﺢ ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.13 :91\26‬‬ ‫‪ (1‬ﺛ َ ُﻤﻮ ٍﺩ ‪ (2‬ﺗ َﺄ ْ ُﻛ ُﻞ ‪ (3‬ﺑِ ُ‬ ‫‪1‬‬

‫‪َ (1‬ﻭﺗ َ ْﻨﺤﺎﺗُﻮ َﻥ‪َ ،‬ﻭﺗ َ ْﻨ َﺤﺘُﻮﻥَ ‪ ،‬ﻭﻳَ ْﻨﺤِ ﺘُﻮ َﻥ‪َ ،‬ﻭﻳَ ْﻨ َﺤﺘُﻮﻥَ ‪ (2‬ﺗِ ْﻌﺜ َ ْﻮﺍ ♦ ﺕ‪ (1‬ﺑَ ﱠﻮﺃ َ ُﻛ ْﻢ‪ :‬ﺃﻧﺰﻟﻜﻢ ﻭﻣ ﱠﻜﻦ ﻟﻜﻢ ♦ ﺕ‪ (2‬ﺧﻄﺄ‪َ :‬ﻭﺗ َ ْﻨﺤِ ﺘُﻮﻥَ ﻣﻦ ْﺍﻟ ِﺠﺒَﺎ َﻝ ﺃﻭ ﻓﻲ ﺍﻟﺠﺒﺎﻝ ﺕ‪ (3‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 69 :7\39‬ﻓﻲ‬ ‫‪2‬‬

‫ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪.‬‬

‫‪ (1‬ﻭﻗﺎﻝ ‪ْ (2‬ﺍﻟ َﻤ َﻼ‪ْ ،‬ﺍﻟ َﻤﻠَﻮ‪.‬‬ ‫‪3‬‬

‫‪ْ (1‬ﺍﻭﺗِﻨَﺎ‪ ،‬ﺃ ُ ْﻭﺗِﻨَﺎ‪ ،‬ﺇ ْﻳ ِﺘﻨَﺎ ♦ ﺕ‪َ (1‬ﻋﺘ َْﻮﺍ‪ :‬ﺍﻋﺮﺿﻮﺍ ﻭﺗﺠﺒﺮﻭﺍ‪.‬‬ ‫‪4‬‬

‫ﺕ‪ (1‬ﻓَﺘ ََﻮﻟﱠﻰ‪ :‬ﺃﻋﺮﺽ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/PvKBla‬‬ ‫‪5‬‬

‫ﺸﺔَ‪ :‬ﺃﺗﻔﻌﻠﻮﻧﻬﺎ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.53 :53\23‬‬ ‫ﻁﺎ ﺇِ ْﺫ ﻗَﺎ َﻝ ِﻟﻘ َْﻮﻣِ ِﻪ )ﺍﻟﺠﻼﻟﻴﻦ ‪ (http://goo.gl/Ok2CQb‬ﺕ‪ (2‬ﺃَﺗ َﺄْﺗُﻮﻥَ ْﺍﻟﻔَﺎﺣِ َ‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺫﻛﺮ[ ﻟُﻮ ً‬ ‫‪6‬‬

‫ﺍﻟﺮ َﺟﺎ َﻝ‪ :‬ﺗﻔﻌﻠﻮﻥ ﺑﻬﻢ ﺍﻟﻤﻨﻜﺮ‪.‬‬ ‫‪ (1‬ﺃﺇﻧﻜﻢ ♦ ﺕ‪ِ (1‬ﺇﻧﱠ ُﻜ ْﻢ ﻟَﺘَﺄْﺗُﻮﻥَ ِ ّ‬ ‫‪7‬‬

‫‪َ (1‬ﺟ َﻮﺍﺏُ ‪.‬‬ ‫‪8‬‬

‫‪ (1‬ﺍﻟﻐُﺒُﺮ ♦ ﺕ‪ْ (1‬ﺍﻟﻐَﺎ ِﺑ ِﺮﻳﻦَ ‪ :‬ﺍﻟﻬﺎﻟﻜﻴﻦ‪ .‬ﻭﻳﺮﻯ ﺇﺑﻦ ﻋﺎﺷﻮﺭ ﺍﻥ ﻣﻜﺎﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﻌﺪ ﺍﻵﻳﺔ ‪) 84‬ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،8‬ﺹ ‪ ♦ (http://goo.gl/0N0iNI 236‬ﻡ‪ (1‬ﻳﺬﻛﺮ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ‪:‬‬ ‫‪9‬‬

‫ﻛﺎﻣﻼ ﻓﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.(53 :53\23‬‬ ‫ً‬ ‫ْﺐ ﻣِ ْﻠﺢ« )‪26 :19‬؛ ﺃﻧﻈﺮ ﺍﻟﻨﺺ‬ ‫ﻓﺼﺎﺭﺕ ﻧُﺼ َ‬ ‫َ‬ ‫ﻣﺮﺃَﺓ ُ ﻟُﻮ ٍﻁ ﺇِﻟﻰ َﻭﺭﺍﺋِﻬﺎ‬ ‫ﺖ ﺍَ َ‬‫»ﻓﺎَﻟﺘَﻔَﺘَ ِ‬
‫‪125‬‬
 ‫‪@flÑî×@‹ÄãbÏ@a‹İߪ @áèîÜÇ‬‬ ‫‪fl @bflã‹İßcëfl‬‬ ‫ﻈ ۡﺮ ﻛ َۡﻴ َ‬
‫ﻒ‬ ‫ﻄ ٗﺮﺍﻡ‪ ~ .1‬ﻓَﭑﻧ ُ‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢ ﱠﻣ َ‬ ‫ﻄ ۡﺮﻧَﺎ َ‬ ‫َﻭﺃ َ ۡﻣ َ‬ ‫ْﻒ‬‫ﻄ ًﺮﺍ ﻓَﺎ ْﻧﻈُﺮْ َﻛﻴ َ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ َﻣ َ‬ ‫ﻄﺮْ ﻧَﺎ َ‬ ‫َﻭﺃَ ْﻣ َ‬ ‫‪1‬‬
‫ﻡ‪84 :7\39‬‬
‫‪@ @µ‬‬
‫‹ ‪fl ßč‬‬
‫‪ v¾a@òjfl Ô‬‬ ‫‪čÇ‬‬‫×‪fl @flæb‬‬ ‫ﻋ ِﻘﺒَﺔُﺕ‪ۡ 1‬ٱﻟ ُﻤ ۡﺠ ِﺮﻣِ ﻴﻦَ !‬ ‫ﻛَﺎ َﻥ َٰ‬ ‫ﻋﺎﻗِ َﺒﺔ ُ ْﺍﻟ ُﻤﺠْ ِﺮﻣِ ﻴﻦَ‬ ‫ﻛَﺎ َﻥ َ‬
‫’‪@âìÔífl @flÞbÓ@bjîflÈ‬‬ ‫‪Ž @áŽçbfl‚c@flåífl ‡flß@óÛgëfl‬‬ ‫ﺷ َﻌ ۡﻴﺒٗ ﺎﻡ‪.1‬‬ ‫]‪[...][---‬ﺕ‪َ 1‬ﻭﺇِﻟَ ٰﻰ َﻣ ۡﺪ َﻳﻦَ ﺃَﺧَﺎ ُﻫﻢۡ ُ‬ ‫ﺷ َﻌ ْﻴﺒًﺎ ﻗَﺎ َﻝ ﻳَﺎ ﻗَ ْﻮ ِﻡ‬ ‫َﻭﺇِﻟَﻰ َﻣﺪْ َﻳ َﻦ ﺃَﺧَﺎ ُﻫ ْﻢ ُ‬ ‫‪2‬‬
‫ﻡ‪85 :7\39‬‬
‫ٱ¡‪ ،‬ﻣﺎ ﻟَ ُﻜﻢ ِ ّﻣ ۡﻦ ﺇﻟَ ٍﻪٰ‬
‫‪@‡Ó@Žê‬‬ ‫‪Ž Ë‬‬ ‫‪ @đéÛ g@åğß@áØÛ @bflß@fléÜK Ûa@(a뎇jŽ Ça‬‬ ‫ِ‬ ‫ٱﻋﺒُﺪ ُﻭﺍْ ﱠ َ َ‬ ‫ﻗَﺎﻝَ‪ٰ » :‬ﻳَﻘَ ۡﻮ ِﻡ! ۡ‬ ‫ﻏﻴ ُْﺮﻩ ُ ﻗَﺪْ‬ ‫}َ َﻣﺎ ﻟَ ُﻜ ْﻢ ﻣِ ْﻦ ﺇِﻟَ ٍﻪ َ‬ ‫ﺍ ْﻋﺒُﺪ ُﻭﺍ ﱠ‬
‫‪@flÝîØÛa@(aìÏëdÏ‬‬ ‫‪ @áØiğ Š‬‬‫‪Ş @åğß@òfläîğ ifl @áØmbflu‬‬ ‫ﻏ َۡﻴ ُﺮﻩُۥ‪ .‬ﻗَ ۡﺪ َﺟﺎ ٓ َء ۡﺗ ُﻜﻢ ﺑَﻴِّﻨ ‪َٞ‬ﺔ‪ّ 1‬ﻣِﻦ ﱠﺭﺑِّ ُﻜﻢۡ ‪ .‬ﻓَﺄ َ ۡﻭﻓُﻮﺍْ‬ ‫ْ‬ ‫َ‬
‫َﺟﺎ َءﺗْ ُﻜ ْﻢ ﺑَﻴِّﻨَﺔ ﻣِ ﻦ َﺭﺑِّﻜ ْﻢ ﻓﺄ ْﻭﻓﻮﺍ ﺍﻟ َﻜ ْﻴ َﻞ‬
‫ُ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ٌ‬
‫‪@bÛëfl @áŽçbflî’c@fl‘bŞäÛa@(a쎏ƒ‬‬ ‫‪fl jflm@bÛëfl @flæaflîč¾aflë‬‬ ‫ﺎﺱ‬‫ٱﻟﻨﱠ َ‬
‫ْ‪2‬ﻡ‪2‬ﺕ‪2‬‬
‫ﺴﻮﺍ‬ ‫ۡٱﻟﻜ َۡﻴ َﻞ َﻭ ۡٱﻟﻤِ ﻴﺰَ ﺍﻥَ‪َ ،‬ﻭ َﻻ ﺗ َۡﺒ َﺨ ُ‬ ‫ﺴﻮﺍ ﺍﻟﻨﱠ َ‬
‫ﺎﺱ‬ ‫َﻭ ْﺍﻟﻤِ ﻴﺰَ ﺍﻥَ َﻭ َﻻ ﺗ َ ْﺒ َﺨ ُ‬
‫‪@bflèz‬‬
‫‡‪č Ü –g@fl‡Èfli@Šþa@ïčÏ@(aëŽ‬‬ ‫‪č ÐŽm‬‬ ‫ﺽ ﺑَﻌۡ ﺪ َ‬ ‫َ‬ ‫ۡ‬
‫ﺃ َ ۡﺷﻴَﺎ ٓ َء ُﻫﻢۡ ‪َ ،‬ﻭ َﻻ ﺗ ُ ۡﻔ ِﺴﺪ ُﻭﺍْ ﻓِﻲ ٱﻷ ۡﺭ ِ‬ ‫ﺽ‬ ‫َ‬ ‫ْ‬
‫ﺷﻴَﺎ َء ُﻫ ْﻢ َﻭ َﻻ ﺗ ُ ْﻔ ِﺴﺪ ُﻭﺍ ﻓِﻲ ﺍﻷﺭْ ِ‬ ‫ﺃَ ْ‬
‫‪@ @µ‬‬ ‫ˆ‪fl äč ßč ûşß@áŽnä×@æg@áØÛK@fl‚@áØÛč‬‬ ‫‪fl‬‬ ‫ﺇِﺻۡ ٰﻠَﺤِ َﻬﺎ‪ٰ .‬ﺫ َ ِﻟ ُﻜﻢۡ ﺧ َۡﻴ ‪ٞ‬ﺮ ﻟﱠ ُﻜﻢۡ ‪ ~ .‬ﺇِﻥ ُﻛﻨﺘُﻢ‬ ‫ﺑَ ْﻌﺪ َ ﺇِﺻ َْﻼﺣِ َﻬﺎ ﺫ َ ِﻟ ُﻜ ْﻢ َﺧﻴ ٌْﺮ ﻟَ ُﻜ ْﻢ ﺇِ ْﻥ‬
‫ﱡﻣ ۡﺆﻣِ ﻨِﻴﻦَ‪.‬‬ ‫ُﻛ ْﻨﺘ ُ ْﻢ ُﻣﺆْ ﻣِ ﻨِﻴﻦَ‬
‫‪@flæ뎇Ç‬‬ ‫–‹‪č ìŽm@Âfl‬‬ ‫‪č @ğÝØ‬‬ ‫‪ ič @(a뎇È‬‬ ‫‪Ž Ôflm@bÛëfl‬‬ ‫ﺻ ٰ َﺮ ٖﻁﺕ‪ ،1‬ﺗُﻮ ِﻋﺪ ُﻭﻥَ ‪،‬‬ ‫َﻭ َﻻ ﺗ َۡﻘﻌُﺪ ُﻭﺍْ ﺑِﻜُ ِّﻞ ِ‬ ‫ﺻ َﺮﺍ ٍﻁ ﺗُﻮ ِﻋﺪ ُﻭﻥَ‬ ‫َﻭ َﻻ ﺗ َ ْﻘﻌُﺪ ُﻭﺍ ﺑِﻜُ ِّﻞ ِ‬ ‫ﻡ‪86 :7\39‬‬
‫‪3‬‬

‫Ž‪@éči@flåßfl a@åflß@čéÜKÛa@Ýîčj‬‬ ‫—‡‪fl @åflÇ@flæëş‬‬ ‫‪Ž mfl ëfl‬‬ ‫ٱ¡ِ َﻣ ۡﻦ َءﺍ َﻣﻦَ ﺑِِۦﻪ‪،‬‬ ‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫ﻋﻦ َ‬ ‫ﺼﺪ ﱡﻭ َﻥ َ‬ ‫َﻭﺗ َ ُ‬ ‫}ِ َﻣ ْﻦ ﺁ َ َﻣﻦَ ﺑِ ِﻪ‬ ‫ﺳﺒِﻴ ِﻞ ﱠ‬ ‫ﻋ ْﻦ َ‬ ‫ﺼﺪﱡﻭﻥَ َ‬ ‫َﻭﺗ َ ُ‬
‫׋‪@áŽnä×@ˆg@(aëŽ‬‬ ‫‪ ˆaflë@buflìÇ‬‬ ‫‪č @bflèãfl ìŽÌjflmëfl‬‬ ‫َﻭﺗ َۡﺒﻐُﻮﻧَ َﻬﺎ ]‪[...‬ﺕ‪ 2‬ﻋ َِﻮ ٗﺟﺎ‪َ .‬ﻭ ۡٱﺫ ُﻛ ُﺮ ٓﻭﺍْ ِﺇ ۡﺫ ُﻛﻨﺘُﻢۡ‬ ‫َﻭﺗ َ ْﺒﻐُﻮﻧَ َﻬﺎ ﻋ َِﻮﺟًﺎ َﻭﺍﺫْ ُﻛ ُﺮﻭﺍ ِﺇﺫْ ﻛُ ْﻨﺘ ُ ْﻢ‬
‫‪@flæb×@flÑî×@(a뎋Ä‬‬ ‫‹×‪ ãaflë@á‬‬ ‫‪fl rŞ Ø‬‬
‫‪ Ï‬‬ ‫‪ @ýîčÜÓ‬‬ ‫‬ ‫ﻒ ﻛَﺎ َﻥ‬ ‫ﻈ ُﺮﻭﺍْ ﻛ َۡﻴ َ‬ ‫ﻗَﻠ ِٗﻴﻼ ﻓَﻜَﺜ ﱠ َﺮ ُﻛﻢۡ ‪َ ~ .‬ﻭٱﻧ ُ‬ ‫ْﻒ ﻛَﺎﻥَ‬ ‫ﻈ ُﺮﻭﺍ َﻛﻴ َ‬ ‫ِﻴﻼ ﻓَﻜَﺜ ﱠ َﺮ ُﻛ ْﻢ َﻭﺍ ْﻧ ُ‬ ‫ﻗَﻠ ً‬
‫‡‪@ @åfl íč‬‬ ‫‪č оa@òjfl Ô‬‬
‫‪čÇ‬‬‫‪fl‬‬ ‫ﻋ ِﻘﺒَﺔُﺕ‪ۡ 2‬ٱﻟ ُﻤ ۡﻔ ِﺴﺪِﻳﻦَ !‬ ‫َٰ‬ ‫ﻋﺎﻗِ َﺒﺔ ُ ْﺍﻟ ُﻤ ْﻔ ِﺴﺪِﻳﻦَ‬ ‫َ‬
‫‪@ðč‰ÛKbči@(aìŽäßfl a@áØäğß@òÐöč b @flæb×@ægëfl‬‬ ‫ِﻱ ﺃ ُ ۡﺭﺳ ِۡﻠﺖُ‬ ‫ﱠ‬ ‫ْ‬
‫َﻭ ِ ﺎﻥَ ِ ِ ّ ﻢۡ َ َ ِ ٓ‬
‫ﺬ‬ ‫ﭑﻟ‬ ‫ﺑ‬ ‫ﺍ‬‫ﻮ‬ ‫ُ‬ ‫ﻨ‬ ‫ﻣ‬ ‫ﺍ‬ ‫ء‬ ‫ُ‬
‫ﻜ‬ ‫ﻨ‬‫ﻣ‬ ‫َﺔ‬‫‪ٞ‬‬ ‫ﻔ‬‫ﺋ‬‫ٓ‬ ‫ﺎ‬‫ﻁ‬‫َ‬ ‫َ‬
‫ﻛ‬ ‫ﻥ‬ ‫ﺇ‬ ‫ﻁﺎﺋِﻔَﺔ ٌ ﻣِ ْﻨ ُﻜ ْﻢ ﺁ َ َﻣﻨُﻮﺍ ﺑِﺎﻟﱠﺬِﻱ‬ ‫َﻭ ِﺇ ْﻥ َﻛﺎﻥَ َ‬ ‫ﻡ‪87 :7\39‬‬
‫‪@(a뎋jč –bÏ@(aìŽäßč ûŽí@áKÛ@òÐöč b ëfl @éči@ŽoÜ莩c‬‬ ‫ﻁﺎٓﺋِﻔ ‪َٞ‬ﺔ ﻟﱠﻢۡ ﻳ ُۡﺆﻣِ ﻨُﻮﺍْ‪ ،‬ﻓَﭑﺻۡ ﺒِ ُﺮﻭﺍْ َﺣﺘ ٰﻰ‬
‫ﱠ‬ ‫ﺑِ ِﻪۦ‪َ ،‬ﻭ َ‬ ‫ﻁﺎﺋِﻔَﺔ ٌ ﻟَ ْﻢ ﻳُﺆْ ﻣِ ﻨُﻮﺍ‬ ‫ﺃ ُ ْﺭﺳ ِْﻠﺖُ ﺑِ ِﻪ َﻭ َ‬
‫‪@ @µ‬‬‫‪fl àč Ø‬‬
‫¨ ‪č‬‬ ‫‚‪ a@Ž‬‬ ‫‪fl @flìçŽ ëfl @bflääfl îfli@ŽéÜK Ûa@fláØ‬‬‫‪ zflí@óŞny‬‬ ‫‪fl‬‬ ‫ٰ‬ ‫ۡ‬ ‫ۡ‬
‫ٱ¡ ُ ﺑَﻴﻨَﻨَﺎ‪َ ~ .‬ﻭﻫ َُﻮ ﺧَﻴ ُﺮ ٱﻟ َﺤﻜِﻤِ ﻴﻦَ «‪.‬‬ ‫ۡ‬ ‫ﻳَﺤۡ ُﻜ َﻢ ﱠ‬ ‫} ُ ﺑَ ْﻴﻨَﻨَﺎ َﻭﻫ َُﻮ‬ ‫ﺻﺒِ ُﺮﻭﺍ َﺣﺘﱠﻰ ﻳَﺤْ ﻜ َﻢ ﱠ‬
‫ُ‬ ‫ﻓَﺎ ْ‬
‫َﺧﻴ ُْﺮ ﺍﻟ َﺤﺎﻛِﻤِ ﻴﻦَ‬ ‫ْ‬
‫‪@éčßìÓ@åčß@(a뎋jfl ØflnŽa@flåíč‰ÛKa@dÜ ¾ a@flÞbÓ‬‬ ‫ٱﺳﺘ َۡﻜﺒَ ُﺮﻭﺍْ ﻣِ ﻦ ﻗَ ۡﻮﻣِ ِﻪۦ‪:‬‬ ‫َﻗﺎ َﻝ ۡٱﻟ َﻤ َﻸ ُ‪ 1‬ٱﻟﱠﺬِﻳﻦَ ۡ‬ ‫ﻣِﻦ ﻗَ ْﻮﻣِ ِﻪ‬ ‫ﺳﺘ َ ْﻜﺒَ ُﺮﻭﺍ ْ‬ ‫ﻗَﺎ َﻝ ْﺍﻟ َﻤ َﻸ ُ ﺍﻟﱠﺬِﻳ َﻦ ﺍ ْ‬ ‫‪4‬‬
‫ﻡ‪88 :7\39‬‬
‫‪@ÙÈ‬‬ ‫“‪fl ßfl @(aìŽäßfl a@flåíč‰ÛKaflë@ŽkîflÈ‬‬ ‫‪Ž ífl @ÙäŞ u‬‬ ‫‹‪fl‬‬‫‪ ƒŽäÛ‬‬ ‫ْ‬ ‫ﱠ‬
‫ﺸﻌَ ۡﻴﺐُ ! َﻭٱﻟﺬِﻳ َﻦ َءﺍ َﻣﻨُﻮﺍ َﻣﻌَﻚَ ‪،‬‬ ‫»ﻟَﻨُ ۡﺨ ِﺮ َﺟﻨﱠﻚَ ‪ٰ ،‬ﻳَ ُ‬ ‫ﻟَﻨُ ْﺨ ِﺮ َﺟﻨﱠﻚَ ﻳَﺎ ﺷُﻌَﻴْﺐُ َﻭﺍﻟﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ‬
‫†‪@ìÛëfl c @flÞbÓ@bflänč ÜK ßč @ïčÏ@Şæ‬‬‫‪Ž ìŽÈnfl Û @ëc@bflänč ífl ‹Ó@åčß‬‬ ‫ﻣِ ﻦ ﻗَ ۡﺮﻳَﺘِﻨَﺎ ٓ‪ ،‬ﺃ َ ۡﻭ ﻟَﺘَﻌُﻮﺩ ﱠُﻥ ﻓِﻲ ﻣِ ﻠﺘِﻨَﺎ «‪ .‬ﻗَﺎﻝَ‪:‬‬
‫ﱠ ﺕ‪1‬‬
‫َﻣﻌَﻚَ ﻣِ ْﻦ ﻗَ ْﺮﻳَﺘِﻨَﺎ ﺃ َ ْﻭ ﻟَﺘَﻌُﻮﺩ ﱠُﻥ ﻓِﻲ ﻣِﻠﺘِﻨَﺎ‬
‫ﱠ‬
‫‪@ @µ‬‬ ‫‹ ‪fl çč‬‬
‫×‬ ‫×‪ @bŞä‬‬ ‫‬ ‫»]‪[...‬ﺕ‪ 2‬ﺃ َ َﻭﻟَ ۡﻮ ُﻛﻨﱠﺎ ٰ َﻛ ِﺮﻫِﻴﻦَ ]‪[...‬ﺕ‪2‬؟‬ ‫َﺎﺭﻫِﻴﻦَ‬ ‫ﻗَﺎ َﻝ ﺃ َ َﻭﻟَ ْﻮ ُﻛﻨﱠﺎ ﻛ ِ‬
‫‪@bfl㇎Ç@æg@bĆi‰‬‬ ‫× ‪č‬‬ ‫‪ @čéÜK Ûa@óÜÇ‬‬ ‫‪fl @bfläífl‹nfl Ïa@č‡Ó‬‬ ‫‬ ‫ﻋ ۡﺪﻧَﺎ ﻓِﻲ‬ ‫ٱ¡ِ َﻛ ِﺬﺑًﺎ‪ِ ،‬ﺇ ۡﻥ ُ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ﻗَ ِﺪ ۡٱﻓﺘ ََﺮ ۡﻳﻨَﺎ َ‬ ‫ﻋﺪْﻧَﺎ ﻓِﻲ‬ ‫}ِ َﻛ ِﺬﺑًﺎ ِﺇ ْﻥ ُ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ﻗَ ِﺪ ﺍ ْﻓﺘ ََﺮ ْﻳﻨَﺎ َ‬ ‫ﻡ‪89 :7\39‬‬
‫‪5‬‬

‫‪@bflßëfl @bflèäčß@ŽéÜK Ûa@bfläîŞvãfl @ˆg@fl‡Èfli@áØnč ÜK ßč @ïčÏ‬‬ ‫ٱ¡ ُ ِﻣ ۡﻨ َﻬﺎ‪َ .‬ﻭ َﻣﺎ ﻳَ ُﻜﻮﻥُ‬ ‫ِﻣﻠﱠﺘِ ُﻜﻢﺕ‪َ ،1‬ﺑﻌۡ ﺪ َ ِﺇ ۡﺫ ﻧَﺠ ٰﱠﯨﻨَﺎ ﱠ‬ ‫}ُ ﻣِ ْﻨ َﻬﺎ َﻭ َﻣﺎ‬ ‫ﻣِ ﻠﱠﺘِ ُﻜ ْﻢ َﺑ ْﻌﺪ َ ِﺇﺫْ ﻧَﺠﱠﺎﻧَﺎ ﱠ‬
‫‪@ŽéÜK Ûa@bfl“ífl @æc@bKÛg@bflèîčÏ@fl†ìŽÈãŞ @æc@bfläÛ @ŽæìØífl‬‬ ‫ٱ¡ ُ َﺭﺑﱡﻨَﺎ‪.‬‬ ‫ﻻ ﺃَﻥ َﻳ َ‬
‫ﺸﺎ ٓ َء ﱠ‬ ‫ﻟَﻨَﺎ ٓ ﺃَﻥ ﻧﱠﻌُﻮﺩ َ ﻓِﻴ َﻬﺎٓ‪ ،‬ﺇِ ﱠ ٓ‬ ‫َﻳ ُﻜﻮ ُﻥ ﻟَﻨَﺎ ﺃ َ ْﻥ ﻧَﻌُﻮﺩ َ ﻓِﻴ َﻬﺎ ﺇِ ﱠﻻ ﺃَ ْﻥ َﻳﺸَﺎ َء‬
‫‪@čéÜK Ûa@óÜÇ‬‬ ‫×‪fl @bĆàÜčÇ@ïfl’@ŞÝ‬‬ ‫‪ @bfläiş Š‬‬ ‫Ž‪fl @flÉ‬‬‫‪č ëfl @bfläiş Š‬‬
‫‪fl‬‬ ‫ٱ¡ِ ﺗ ََﻮ ﱠﻛ ۡﻠﻨَﺎ‪.‬‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ۡ‬
‫َﻭ ِﺳ َﻊ َﺭﺑﱡﻨَﺎ ُﻛ ﱠﻞ ﺷ َۡﻲءٍ ً َ‬
‫ﺎ‪.‬‬ ‫ﻤ‬‫ِﻠ‬ ‫ﻋ‬ ‫ﻲءٍ ﻋ ِْﻠ ًﻤﺎ‬ ‫ﺷ ْ‬‫}ُ َﺭﺑﱡﻨَﺎ َﻭ ِﺳ َﻊ َﺭﺑﱡﻨَﺎ ُﻛ ﱠﻞ َ‬ ‫ﱠ‬
‫¨‪@ğÕ‬‬‫‪ bči@bfläßč ìÓ@flµifl ëfl @bflääfl îfli@|flnÏa@bfläiŞ Š‬‬ ‫‪fl @bfläÜK×ìfl mfl‬‬ ‫ﻖ‪~ .‬‬ ‫ّ‬ ‫ۡ‬
‫َﺭﺑﱠﻨَﺎ! ۡٱﻓﺘ َۡﺢ ﺑَ ۡﻴﻨَﻨَﺎ َﻭﺑَ ۡﻴ َﻦ ﻗَ ۡﻮﻣِ ﻨَﺎ ﺑِﭑﻟ َﺤ ِ‬
‫ﺕ‪2‬‬
‫َ‬ ‫ْ‬
‫ﻋﻠﻰ }ِ ﺗ ََﻮﻛﻠﻨَﺎ َﺭﺑﱠﻨَﺎ ﺍﻓﺘ ْﺢ ﺑَ ْﻴﻨَﻨَﺎ َﻭﺑَﻴْﻦَ‬ ‫ْ‬ ‫ﱠ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬
‫‪@ @µ‬‬‫‪fl z‬‬ ‫‚‪č nč Ð Ûa@Ž‬‬ ‫‪fl @floãcëfl‬‬ ‫َﻭﺃَﻧﺖَ ﺧ َۡﻴ ُﺮ ۡٱﻟ ٰﻔَﺘِﺤِ ﻴﻦَ «‪.‬‬
‫ﻡ‪1‬‬
‫ﻖ َﻭﺃ َ ْﻧﺖَ َﺧﻴ ُْﺮ ﺍﻟْﻔَﺎﺗِﺤِ ﻴﻦَ‬ ‫ﻗَ ْﻮﻣِ ﻨَﺎ ﺑِ ْﺎﻟ َﺤ ّ ِ‬
‫× ‪@å÷č Û @éčßìÓ@åčß@(a뎋Ð‬‬ ‫‪ @flåíč‰ÛKa@dÜ ¾ a@flÞbÓëfl‬‬ ‫َﻭﻗَﺎ َﻝ ۡٱﻟ َﻤ َﻸ ُ‪ 1‬ٱﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ﻣِ ﻦ ﻗَ ۡﻮﻣِ ِﻪۦ‪» :‬ﻟﺌ ِِﻦ‬
‫َ‬ ‫ْ‬ ‫ﻣِﻦ ﻗَ ْﻮﻣِ ِﻪ‬ ‫َﻭﻗَﺎ َﻝ ْﺍﻟ َﻤ َﻸ ُ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ ْ‬ ‫‪6‬‬
‫ﻡ‪90 :7\39‬‬
‫‹‪@ @æfl ëŽ‬‬ ‫‪čƒ‬‬ ‫’‪fl ÛK@aˆg@áØãŞ g@bĆjîflÈ‬‬ ‫‪Ž @áŽnÈfljmŞ a‬‬ ‫ﺷﻌَ ۡﻴﺒًﺎ‪ ،‬ﺇِﻧﱠ ُﻜﻢۡ ﺇِ ٗﺫﺍ ﻟﱠ ٰ َﺨﺴ ُِﺮﻭﻥَ «‪.‬‬ ‫ٱﺗﱠﺒَﻌۡ ﺘُﻢۡ ُ‬ ‫ﺷﻌَ ْﻴﺒًﺎ ﺇِﻧﱠ ُﻜ ْﻢ ﺇِﺫًﺍ ﻟَ َﺨﺎﺳ ُِﺮﻭﻥَ‬ ‫ﻟَﺌ ِِﻦ ﺍﺗﱠﺒَ ْﻌﺘ ُ ْﻢ ُ‬
‫‪@áčçŠ‬‬ ‫‪ afl†@ïčÏ@(aìŽzjfl –dÏ‬‬ ‫‚‪ @òÐ uŞ‹Ûa@ŽáèŽmfl‰‬‬ ‫‪fl dÏ‬‬
‫‬ ‫ٱﻟﺮ ۡﺟﻔَﺔُ‪ ~ ،‬ﻓَﺄَﺻۡ ﺒَ ُﺤﻮﺍْ ﻓِﻲ ﺩ َِﺍﺭﻫِﻢۡ‬ ‫ﻓَﺄ َ َﺧﺬ َ ۡﺗ ُﻬ ُﻢ ﱠ‬ ‫ﺻﺒَ ُﺤﻮﺍ ﻓِﻲ‬ ‫ﺍﻟﺮ ْﺟﻔَﺔ ُ ﻓَﺄ َ ْ‬ ‫ﻓَﺄ َ َﺧﺬَﺗْ ُﻬ ُﻢ ﱠ‬ ‫ﻡ‪91 :7\39‬‬
‫‪@ @µ‬‬ ‫‪fl àč rč u‬‬‫‪fl‬‬ ‫ٰ َﺟﺜِ ِﻤﻴﻦَ ‪.‬‬ ‫ﺩ َِﺍﺭ ِﻫ ْﻢ َﺟﺎﺛِﻤِ ﻴﻦَ‬
‫×‪@(aìfläÌflí@áKÛ@æd‬‬ ‫’‪ @bjîflÈ‬‬ ‫‪Ž @(aìŽi‰‬‬ ‫× ‪Ş‬‬ ‫‪ @flåíč‰ÛKa‬‬ ‫ﺷ َﻌ ۡﻴﺒٗ ﺎ ]‪[...‬ﺕ‪ 1‬ﻛَﺄَﻥ ﻟﱠﻢۡ ﻳَ ۡﻐﻨ َۡﻮﺍْ‬ ‫ٱﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍْ ُ‬ ‫ﺷ َﻌ ْﻴﺒًﺎ ﻛَﺄ َ ْﻥ ﻟَ ْﻢ ﻳَ ْﻐﻨ َْﻮﺍ ﻓِﻴ َﻬﺎ‬ ‫ﺍﻟﱠﺬِﻳ َﻦ َﻛﺬﱠﺑُﻮﺍ ُ‬ ‫‪7‬‬
‫ﻡ‪92 :7\39‬‬
‫’‪@ŽáçŽ @(aìŽãb×@bjîflÈ‬‬ ‫‪Ž @(aìŽi‰‬‬‫× ‪Ş‬‬ ‫‪ @flåíč‰ÛKa@bflèîčÏ‬‬ ‫ﺷﻌَ ۡﻴﺒٗ ﺎ ﻛَﺎﻧُﻮﺍْ ُﻫ ُﻢ‬ ‫ﻓِﻴ َﻬﺎ‪ .‬ٱﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍْ ُ‬ ‫ﺷ َﻌ ْﻴﺒًﺎ ﻛَﺎﻧُﻮﺍ ُﻫ ُﻢ‬ ‫ﺍﻟﱠﺬِﻳ َﻦ َﻛﺬﱠﺑُﻮﺍ ُ‬
‫‹‪@ @åfl í‬‬ ‫©‪č‬‬ ‫‪a‬‬ ‫ۡٱﻟ ٰ َﺨﺴ ِِﺮﻳﻦَ‪.‬‬ ‫ْﺍﻟﺨَﺎﺳ ِِﺮﻳﻦَ‬

‫ﺑﺪﻻ ﻣﻦ »ﻛﺎﻧﺖ ﻋﺎﻗﺒﺔ« ﻭ»ﻛﺎﻧﺖ ﻋﺎﻗﺒﺘﻬﻤﺎ«‪ ،‬ﺑﻴﻨﻤﺎ ﺟﺎء‬ ‫ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 34 :54\37‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ‪ 23‬ﻣﺮﺓ ﻋﺒﺎﺭﺓ »ﻛﺎﻥ ﻋﺎﻗﺒﺔ« ﻭﻣﺮﺓ ﻋﺒﺎﺭﺓ »ﻛﺎﻥ ﻋﺎﻗﺒﺘﻬﻤﺎ« ً‬ ‫‪1‬‬

‫ﻑ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ َﻣ ْﻦ ﺗ َ ُﻜﻮﻥُ ﻟَﻪُ َﻋﺎﻗِ َﺒﺔُ ﺍﻟﺪ ِﱠﺍﺭ‪ .‬ﻭﻗﺪ ﺻﻠﺤﺖ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‬ ‫ﻓﻲ ﺍﻵﻳﺔ ‪َ :37 :28\49‬ﺭ ِﺑّﻲ ﺃَ ْﻋﻠَ ُﻢ ِﺑ َﻤ ْﻦ َﺟﺎ َء ِﺑ ْﺎﻟ ُﻬﺪَﻯ ﻣِ ْﻦ ِﻋ ْﻨ ِﺪ ِﻩ َﻭ َﻣ ْﻦ ﺗَ ُﻜﻮ ُﻥ ﻟَﻪُ َﻋﺎﻗِ َﺒﺔُ ﺍﻟﺪ ِﱠﺍﺭ‪ ،‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪ :135 :6\55‬ﻓَ َ‬
‫ﺴ ْﻮ َ‬
‫ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ﻛﻤﺎ ﻳﻠﻲ‪َ :‬ﻣ ْﻦ ﻳﻜﻮﻥ ﻟَﻪُ َﻋﺎﻗِﺒَﺔُ ﺍﻟﺪ ِﱠﺍﺭ‪ .‬ﻭﺭﺑﻤﺎ ﺭﺃﻯ ﺍﻟﻘﺮﺍء ﺃﻥ ﺗﺼﺤﻴﺢ ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ﻭﺳﻴﻠﺔ ﺃﺳﻬﻞ ﻣﻦ ﺗﺼﺤﻴﺢ ‪ 24‬ﺁﻳﺔ‪.‬‬
‫‪ (1‬ﺁﻳﺔ ‪ِ (2‬ﺗ ْﺒ َﺨﺴُﻮﺍ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺭﺳﻠﻨﺎ[ ِﺇ َﻟﻰ َﻣ ْﺪﻳَﻦَ ﺕ‪ (2‬ﺗَ ْﺒ َﺨﺴُﻮﺍ‪ :‬ﺗﻨﻘﺼﻮﺍ ♦ ﻡ‪ (1‬ﻳﺮﻯ ﻣﻔﺴﺮﻭﻥ ﻣﺴﻠﻤﻮﻥ ﺍﻧﻪ ﺣﻤﻮ ﻣﻮﺳﻰ ﻭﺍﻟﺬﻱ ﺗﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺘﻮﺭﺍﺓ ﺇﺳﻢ ﺭﻋﻮﺋﻴﻞ‬ ‫‪2‬‬

‫)ﺧﺮﻭﺝ ‪ (18 :2‬ﺃﻭ ﻳﺘﺮﻭ )ﺧﺮﻭﺝ ‪ (1 :3‬ﺃﻭ ﺣﺒﺎﺏ )ﻋﺪﺩ ‪29 :10‬؛ ﻗﻀﺎﺓ ‪ .(11 :4‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻹﺳﻢ ﺍﻷﺧﻴﺮ ﻫﻮ ﺃﺻﻞ ﺇﺳﻢ ﺷﻌﻴﺐ‪ ،‬ﻭﻟﻪ ﻗﺒﺮ ﺑﺈﺳﻤﻪ ﻓﻲ ﺍﻷﺭﺩﻥ ﻓﻲ ﻭﺍﺩﻱ ﺷﻌﻴﺐ ﻗﺮﺏ‬
‫ﻣﺪﻳﻨﺔ ﺍﻟﺴﻠﻂ )ﺍﻟﻔﻬﺮﺱ ﺗﺤﺖ ﻫﺬﺍ ﺍﻹﺳﻢ ﻭﺗﺤﺖ ﺇﺳﻢ ﻣﺪﻳﻦ(‪ .‬ﻭﻗﺪ ﺟﺎء ﺫﻛﺮ ﻣﺪﻳﻦ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﻛﺎﻹﺑﻦ ﺍﻟﺮﺍﺑﻊ ﻻﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺯﻭﺟﺘﻪ ﻗﻄﻮﺭﺓ ﺍﻟﺘﻲ ﺗﺰﻭﺟﻬﺎ ﺑﻌﺪ ﻭﻓﺎﺓ ﺯﻭﺟﺘﻪ ﺳﺎﺭﺓ )ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ‬
‫‪ .(6-1 :25‬ﻭﻗﺪ ﺍﺷﺘﺮﻯ ﺗﺠﺎﺭ ﻣﻨﻬﻢ ﻳﻮﺳﻒ ﻣﻦ ﺍﺧﻮﺗﻪ )ﺍﻟﺘﻜﻮﻳﻦ ‪ ،(28 :37‬ﻭﻫﺮﺏ ﻣﻮﺳﻰ ﻣﻦ ﻣﺼﺮ ﺇﻟﻰ ﺃﺭﺽ ﻣﺪﻳﻦ ﺑﻌﺪ ﻗﺘﻠﻪ ﻣﺼﺮﻳًﺎ )ﺍﻟﺨﺮﻭﺝ ‪) (15 :2‬ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ‪Gibson:‬‬
‫ﻭﺍﻟﻮ ْﺯ ِﻥ ﻭﺍﻟ َﻜﻴْﻞ‪ .‬ﺑﻞ ﺗ َﻜﻮ ُﻥ ﻟَﻜﻢ َﻣﻮﺍﺯﻳﻦُ ﻋﺎﺩِﻟﺔ ﻭ ِﻋﻴﺎﺭﺍﺕٌ ﻋﺎﺩِﻟﺔ ﻭ ِﺇﻳﻔَﺔٌ ﻋﺎﺩِﻟﺔ ﻭﻫِﻴ ٌﻦ‬ ‫‪ (Qur'anic Geography, p. 118-128‬ﻡ‪ (2‬ﻗﺎﺭﻥ‪» :‬ﻻ ﺗ َﺠﻮﺭﻭﺍ ﻓﻲ ﺍﻟ ُﺤ ْﻜ ِﻢ ﻭﻻ ﻓﻲ ﺍﻟﻤِﺴﺎ َﺣ ِﺔ َ‬
‫ﺻﺤﻴ ٌﺢ ﻋﺎﺩِﻝ« )ﺗﺜﻨﻴﺔ‬ ‫ﺻﺤﻴ ٌﺢ ﻋﺎ ِﺩﻝ ﻭﻣِ ْﻜﻴﺎ ٌﻝ َ‬ ‫ﺻﻐﻴﺮ‪ ،‬ﺑﻞ ِﻟﻴَ ُﻜ ْﻦ َﻟﻚَ ﻣﻴﺰﺍ ٌﻥ َ‬ ‫ﺻﻐﻴﺮ‪ ،‬ﻭﻻ ﻳَ ُﻜ ْﻦ ﻓﻲ ﺑَﻴﺘﻚَ ﻣِ ْﻜﻴﺎﻻﻥ‪ٌ ،‬‬
‫ﻛﺒﻴﺮ ﻭ َ‬ ‫َﺒﻴﺮ ﻭ َ‬ ‫ﻋﺎﺩِﻝ« )ﻻﻭﻳﻴﻦ ‪(36-35 :19‬؛ »ﻻ ﻳَ ُﻜ ْﻦ ﻓﻲ ﻛﻴﺴِﻚَ ﻣﻴﺰﺍﻧﺎﻥ‪ ،‬ﻛ ٌ‬
‫ﻌﻴﺎﺭ ﺍﻟﻮﺍﻓﻲ ِﺭﺿﺎﻩ« )ﺃﻣﺜﺎﻝ ‪.(1 :11‬‬ ‫ﺍﻟﺮﺏّ ﻭﺍﻟ ِﻤ ُ‬ ‫ِﺶ ﻗَﺒﻴ َﺤﺔٌ ﻋِﻨﺪَ ﱠ‬
‫ﺚ َﻋﺪْﻝ« )ﺣﺰﻗﻴﺎﻝ ‪(10 :45‬؛ »ﻣﻴﺰﺍ ُﻥ ﺍﻟﻐ ِ ّ‬ ‫َﻜﻦ ﻟَﻜﻢ َﻣﻮﺍﺯﻳ ُﻦ َﻋ ْﺪ ِﻝ ﻭﺇِﻳ َﻔﺔُ َﻋ ْﺪ ٍﻝ ﻭ َﺑ ﱡ‬
‫‪(15-13 :25‬؛ » ِﻟﺘ ْ‬
‫ﺻ َﺮﺍﻁٍ ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﻀﻤﻦ ﺗ َ ْﻘﻌُﺪُﻭﺍ ﻣﻌﻨﻰ ﺗﺮﺑﺼﻮﺍ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻭﺗﺒﻐﻮﻥ ]ﻟﻬﺎ[ ﻋ َِﻮﺟًﺎ )ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ‪ (1 :18\69‬ﺃﻭ ]ﻓﻴﻬﺎ[ ﻋﻮﺟًﺎ )ﻛﻤﺎ ﻓﻲ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺗ َ ْﻘﻌُﺪُﻭﺍ ﻋﻠﻰ ﻛﻞ ِ‬ ‫‪3‬‬

‫ﺑﺪﻻ ﻣﻦ »ﻛﺎﻧﺖ ﻋﺎﻗﺒﺔ«‬ ‫ﺍﻵﻳﺔ ‪) (107 :20\45‬ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪ (168‬ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﺳﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ ‪ 23‬ﻣﺮﺓ ﻋﺒﺎﺭﺓ »ﻛﺎﻥ ﻋﺎﻗﺒﺔ« ﻭﻣﺮﺓ ﻋﺒﺎﺭﺓ »ﻛﺎﻥ ﻋﺎﻗﺒﺘﻬﻤﺎ« ً‬
‫ﻑ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ َﻣ ْﻦ ﺗ َ ُﻜﻮ ُﻥ ﻟَﻪُ َﻋﺎﻗِﺒَﺔُ‬ ‫ﻭ»ﻛﺎﻧﺖ ﻋﺎﻗﺒﺘﻬﻤﺎ«‪ ،‬ﺑﻴﻨﻤﺎ ﺟﺎء ﻓﻲ ﺍﻵﻳﺔ ‪َ :37 :28\49‬ﺭﺑِّﻲ ﺃ َ ْﻋﻠَ ُﻢ ﺑِ َﻤ ْﻦ َﺟﺎ َء ِﺑ ْﺎﻟ ُﻬﺪَﻯ ﻣِ ْﻦ ِﻋ ْﻨ ِﺪ ِﻩ َﻭ َﻣ ْﻦ ﺗ َ ُﻜﻮ ُﻥ ﻟَﻪُ َﻋﺎﻗِﺒَﺔُ ﺍﻟﺪ ِﱠﺍﺭ‪ ،‬ﻭﻓﻲ ﺍﻵﻳﺔ ‪ :135 :6\55‬ﻓَ َ‬
‫ﺴ ْﻮ َ‬
‫ﺍﻟﺪ ِﱠﺍﺭ‪ .‬ﻭﻗﺪ ﺻﻠﺤﺖ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ﻛﻤﺎ ﻳﻠﻲ‪َ :‬ﻣ ْﻦ ﻳﻜﻮﻥ َﻟﻪُ َﻋﺎﻗِﺒَﺔُ ﺍﻟﺪ ِﱠﺍﺭ‪ .‬ﻭﺭﺑﻤﺎ ﺭﺃﻯ ﺍﻟﻘﺮﺍء ﺃﻥ ﺗﺼﺤﻴﺢ ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ ﻭﺳﻴﻠﺔ ﺃﺳﻬﻞ ﻣﻦ ﺗﺼﺤﻴﺢ ‪ 24‬ﺁﻳﺔ‪.‬‬
‫‪ْ (1‬ﺍﻟ َﻤ َﻼ‪ْ ،‬ﺍﻟ َﻤﻠَﻮ ♦ ﺕ‪ (1‬ﺟﺎءﺕ ﻋﺒﺎﺭﺓ َﻟﺘَﻌُﻮﺩ ُﻥﱠ ﻓِﻲ ِﻣﻠﱠﺘِﻨَﺎ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 88 :7\39‬ﻭ‪ .13 :14\72‬ﻭﻫﻨﺎ ﺧﻄﺄ‪ :‬ﻟَﺘَﻌُﻮﺩُ ﱠﻥ ﺇﻟﻰ ﻣِ ﱠﻠﺘِﻨَﺎ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﻟَﺘَﻌُﻮﺩُﻥﱠ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﻟﺘﺪﺧﻠﻦ‪ .‬ﻓﻘﺪ ﻓﺴﺮ‬ ‫‪4‬‬

‫ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ ﻭﺍﻵﻳﺔ ‪ :13 :14\72‬ﻟﻨﻄﺮﺩﻧﻜﻢ ﻣﻦ ﺑﻼﺩﻧﺎ ﺣﺘﻰ ﺗﻌﻮﺩﻭﺍ ﺇﻟﻰ ﺩﻳﻨﻨﺎ )‪ (http://goo.gl/2kwkwk‬ﻭﺍﻵﻳﺔ ‪ :88 :7\39‬ﻟﻨﺨﺮﺟﻨﻚ ﻳﺎ ﺷﻌﻴﺐ ﻭ َﻣﻦ ﻣﻌﻚ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻣﻦ‬
‫ﺩﻳﺎﺭﻧﺎ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺻﺮﺗﻢ ﺇﻟﻰ ﺩﻳﻨﻨﺎ )‪ .(http://goo.gl/tXYsMU‬ﻭﺍﻵﻳﺔ ﺗﻄﺮﺡ ﻣﺸﻜﻠﺔ ﻋﻘﺎﺋﺪﻳﺔ‪ :‬ﻓﺎﻟﻌﻮﺩ ﻫﻮ ﺇﻟﻰ ﺣﺎﻟﺔ ﻗﺪ ﻛﺎﻧﺖ ﻭﺍﻟﺮﺳﻞ ﻣﺎ ﻛﺎﻧﻮﺍ ﻗﻂ ﻓﻲ ﻣﻠﺔ ﺍﻟﻜﻔﺮ‪ .‬ﻭﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﻟﻤﺄﺯﻕ‬
‫ﻓﺴﺮﺕ ﺑﻤﻌﻨﻰ‪ :‬ﺃﻭ ﻟﺘﻌﻮﺩﻥ ﺇﻟﻰ ﺳﻜﻮﺗﻜﻢ ﻋﻨﺎ ﻛﻤﺎ ﻛﻨﺘﻢ ﻗﺒﻞ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﺃﻭ ﺑﻤﻌﻨﻰ‪ :‬ﻟﺘﺪﺧﻠﻦ ﻓﻲ ﻣﻠﺘﻨﺎ )ﺍﻧﻈﺮ ﺍﻟﻨﻘﺎﺵ ﻓﻲ ﺇﺑﻦ ﺗﻴﻤﻴﺔ‪ :‬ﺗﻔﺴﻴﺮ ﺁﻳﺎﺕ‪ ،‬ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪238-166‬‬
‫َﺎﺭﻫِﻴﻦَ ]ﻟﻬﺎ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/X26QPR‬‬ ‫‪ (http://goo.gl/wY3A5E‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻗَﺎ َﻝ ]ﺍﻧﻌﻮﺩ ﻓﻴﻬﺎ[ َﻭﻟَ ْﻮ ُﻛﻨﱠﺎ ﻛ ِ‬
‫ﺕ‪ (1‬ﻣﻠﺘﻜﻢ‪ :‬ﺷﺮﻳﻌﺘﻜﻢ ﺕ‪ (2‬ﺍ ْﻓﺘ َﺢْ ﺑَ ْﻴﻨَﻨَﺎ‪ :‬ﺍﻗﺾ ﻭﺍﻓﺼﻞ ﺑﻴﻨﻨﺎ ♦ ﻡ‪ (1‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.26 :34\58‬‬ ‫‪5‬‬

‫‪ْ (1‬ﺍﻟ َﻤ َﻼ‪ْ ،‬ﺍﻟ َﻤﻠَﻮ‪.‬‬ ‫‪6‬‬

‫ﺷﻌَ ْﻴﺒًﺎ ]ﻫﻠﻜﻮﺍ ﻛﺄﻧﻬﻢ[ ﻟَ ْﻢ ﻳَ ْﻐﻨ َْﻮﺍ ﻓِﻴ َﻬﺎ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/tUpMrl‬‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺍﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍ ُ‬ ‫‪7‬‬

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 ‫‪@áØnŽ ÌÜic@‡ÔÛ @âìÔífl @flÞbÓëfl @áŽèäflÇ@óKÛìflnfl Ï‬‬ ‫‬ ‫ﻋ ۡﻨ ُﻬﻢۡ ‪َ ،‬ﻭﻗَﺎﻝَ‪ٰ » :‬ﻳَﻘَ ۡﻮ ِﻡ! ﻟَﻘَ ۡﺪ ﺃ َ ۡﺑﻠَ ۡﻐﺘ ُ ُﻜﻢۡ‬ ‫َ‬
‫ﱠ ﺕ‪1‬‬
‫ﻓَﺘ ََﻮﻟ ٰﻰ‬ ‫ﻋ ْﻨ ُﻬ ْﻢ َﻭﻗَﺎ َﻝ ﻳَﺎ ﻗَ ْﻮ ِﻡ ﻟَﻘَﺪْ ﺃ َ ْﺑﻠَ ْﻐﺘ ُ ُﻜ ْﻢ‬ ‫ﻓَﺘ ََﻮﻟﱠﻰ َ‬
‫‪1‬‬
‫ﻡ‪93 :7\39‬‬
‫َ‬ ‫ﺭ َٰٰ‬
‫‪@óflŽa@flÑîØÏ‬‬ ‫‪ @áØÛ @Žozfl—ãfl ëfl @ïğiŠ‬‬ ‫Ž ‪fl @čoÜ‬‬
‫‪flŠ‬‬ ‫‬ ‫ﻒ‬ ‫َ‬ ‫ۡ‬
‫َﻴ‬ ‫ﻜ‬‫َ‬ ‫ﻓ‬ ‫‪.‬‬ ‫ﻢۡ‬‫ﻜ‬‫ُ‬ ‫ﻟ‬ ‫ﺖُ‬ ‫ﺤ‬ ‫ۡ‬ ‫ﺼ‬ ‫ﺳﻠَ َ ِ َ َ‬
‫َ‬ ‫ﻧ‬‫ﻭ‬ ‫ﻲ‬ ‫ﺑ‬
‫ّ‬ ‫ﺭ‬ ‫ﺖ‬‫ِ‬ ‫ِ‬ ‫ْﻒ‬‫َ‬ ‫ﻴ‬ ‫َ‬
‫ﻜ‬ ‫َ‬ ‫ﻓ‬ ‫ﻢ‬
‫ْ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻟ‬ ‫ْﺖُ‬ ‫ﺤ‬ ‫ﺳ َﺎﻻ ِ َ ِ َ َ‬
‫ﺼ‬ ‫َ‬ ‫ﻧ‬ ‫ﻭ‬ ‫ﻲ‬ ‫ﺑ‬
‫ّ‬ ‫ﺭ‬ ‫ﺕ‬ ‫ِﺭ َ‬
‫× ‪@ @åfl í‹Ðč‬‬
‫‪ @âìÓ@óÜÇ‬‬ ‫‪fl‬‬ ‫ﻋﻠَ ٰﻰ ﻗَ ۡﻮ ٖﻡ ٰ َﻛﻔ ِِﺮﻳﻦَ ؟«‬
‫ﺕ‪3‬‬
‫َ‬
‫‪2‬‬ ‫ﺕ‬ ‫‪1‬‬
‫ﺳ ٰﻰ‬
‫َءﺍ َ‬ ‫ﻋﻠَﻰ ﻗَ ْﻮ ٍﻡ ﻛَﺎﻓ ِِﺮﻳﻦَ‬ ‫ﺳ َ‬ ‫ﻰ‬ ‫ﺁَ َ‬
‫‪@bflã‰fl‚c @bKÛg@Ÿïjč ãŞ @åğß@òflí‹Ó@ïčÏ@bfläÜflŽŠc@bflßëfl‬‬ ‫ﺳ ۡﻠﻨَﺎ ﻓِﻲ ﻗَ ۡﺮﻳَ ٖﺔ ِ ّﻣﻦ ﻧﱠﺒِ ّ‬
‫ﻲٍ‬ ‫]‪َ [---‬ﻭ َﻣﺎ ٓ ﺃ َ ۡﺭ َ‬ ‫ﻲ ٍ ﺇِﻻﱠ‬ ‫ْ‬
‫ﺳﻠﻨَﺎ ﻓِﻲ ﻗ ْﺮﻳَ ٍﺔ ﻣِ ﻦ ﻧَﺒِ ّ‬ ‫َ‬ ‫ْ‬ ‫َﻭ َﻣﺎ ﺃ ْﺭ َ‬‫َ‬ ‫ﻡ‪94 :7\39‬‬
‫‪2‬‬

‫‹‪@ @æfl ìŽÇ‬‬

‫›‪Ş‬‬‫‪Ş ífl @áŽèÜK È‬‬ ‫›‹‪fl Û @aŞ‬‬
‫‪Ş Ûaflë@bflŽdfljÛbči@bflèÜ çc‬‬ ‫ٓ‬
‫ﺳﺎءِ َﻭٱﻟﻀ ﱠﱠﺮﺍءِ‪.‬‬ ‫ٓ‬ ‫ۡ‬ ‫ۡ‬
‫ﻻ ﺃَﺧَﺬﻧَﺎ ﺃﻫﻠ َﻬﺎ ﺑِﭑﻟﺒَﺄ َ‬
‫َ‬ ‫ۡ‬ ‫َ‬ ‫ٓ‬ ‫ۡ‬ ‫]‪[...‬ﺕ‪ ،1‬ﺇِ ﱠ ٓ‬ ‫ﺳﺎءِ َﻭﺍﻟﻀ ﱠﱠﺮﺍ ِء ﻟَﻌَﻠﱠ ُﻬ ْﻢ‬ ‫ﺃ َ َﺧﺬْﻧَﺎ ﺃ َ ْﻫﻠَ َﻬﺎ ﺑِ ْﺎﻟﺒَﺄ ْ َ‬
‫~ ﻟَﻌَﻠﱠ ُﻬﻢۡ ﻳَﻀ ﱠﱠﺮﻋُﻮﻥَ !‬ ‫ﻳَﻀ ﱠﱠﺮﻋُﻮﻥَ‬
‫‪@(aìÐÇ‬‬
‫‪fl @óŞny‬‬‫ ‪fl @òäfl‬‬
‫¨‪fl‬‬
‫ ‪ a@čò÷fl îğ‬‬
‫‪Ş Ûa@flæbØßfl @bfläÛŞ‡ifl @ŞáqŽ‬‬ ‫ْﺕ‪1‬‬
‫ﻋﻔَﻮﺍ‬ ‫ﺴﻨَﺔ َﺣﺘﱠ ٰﻰ َ‬ ‫َ‬ ‫ۡ‬
‫ﺴﻴِّﺌ َ ِﺔ ٱﻟ َﺤ َ‬ ‫ﺛ ُ ﱠﻢ ﺑَﺪ ۡﱠﻟﻨَﺎ َﻣ َﻜﺎﻥَ ٱﻟ ﱠ‬ ‫ﺴﻨَﺔَ َﺣﺘﱠﻰ‬ ‫ﺴﻴِّﺌ َ ِﺔ ْﺍﻟ َﺤ َ‬ ‫ﺛ ُ ﱠﻢ ﺑَﺪ ْﱠﻟﻨَﺎ َﻣ َﻜﺎﻥَ ﺍﻟ ﱠ‬ ‫‪3‬‬
‫ﻡ‪95 :7\39‬‬
‫‹‪@aŞ‬‬
‫›‹‪Ş Ûaflë@aŞ‬‬ ‫‪Ş Ûa@bflãbflia@Ş÷ßfl @‡Ó@(aìÛbÓëŞ‬‬ ‫ﺲ َءﺍﺑَﺎ ٓ َءﻧَﺎ ٱﻟﻀ ﱠﱠﺮﺍٓ ُء‬ ‫ﱠﻭﻗَﺎﻟُﻮﺍْ‪» :‬ﻗَ ۡﺪ َﻣ ﱠ‬ ‫ﺲ ﺁَﺑَﺎ َءﻧَﺎ ﺍﻟﻀ ﱠﱠﺮﺍ ُء‬ ‫ﻋﻔ َْﻮﺍ َﻭﻗَﺎﻟُﻮﺍ ﻗَﺪْ َﻣ ﱠ‬ ‫َ‬
‫‪@ @æfl 뎋È‬‬ ‫‪Ž “flí@bÛ@áŽçëfl @òflnÌfli@áŽèãfl ‰fl‚dÏ‬‬ ‫‬ ‫َﻭٱﻟﺴ ﱠﱠﺮﺍٓ ُء«‪ .‬ﻓَﺄَﺧَﺬﻧَ ُﻬﻢ ﺑَﻐﺘ َﺔ ‪َ ~ ،‬ﻭ ُﻫﻢۡ َﻻ‬
‫ۡ ٗ‪1‬‬ ‫ٰ‬ ‫ۡ‬ ‫َﻭﺍﻟﺴ ﱠﱠﺮﺍ ُء ﻓَﺄ َ َﺧﺬْﻧَﺎﻫُ ْﻢ ﺑَ ْﻐﺘَﺔ َﻭ ُﻫ ْﻢ َﻻ‬
‫ً‬
‫ﻳَ ۡﺸﻌُ ُﺮﻭﻥَ‪.‬‬ ‫ﻳَ ْﺸﻌُ ُﺮﻭﻥَ‬
‫‪@bfläzflnÐ Û@(aìÔmŞ aflë@(aìŽäßfl a@ôfl‹Ô‬‬‫‪ Ûa@flÝçc@Şæc @ìÛëfl‬‬ ‫‪1‬‬
‫ﻯ َءﺍ َﻣﻨُﻮﺍْ َﻭٱﺗﱠﻘَ ۡﻮﺍْ‪ ،‬ﻟَﻔَﺘ َۡﺤﻨَﺎ‬ ‫َﻭﻟَ ۡﻮ ﺃَ ﱠﻥ ﺃ َ ۡﻫ َﻞ ۡٱﻟﻘُ َﺮ ٰ ٓ‬ ‫َﻭﻟَ ْﻮ ﺃ َ ﱠﻥ ﺃ َ ْﻫ َﻞ ْﺍﻟﻘُ َﺮﻯ ﺁ َ َﻣﻨُﻮﺍ َﻭﺍﺗﱠﻘَ ْﻮﺍ‬ ‫‪4‬‬
‫ﻡ‪96 :7\39‬‬
‫‪@åčØÛ ëfl @Šþaflë@bflà‬‬ ‫‹×‪Ş Ûa@flåßğ @o‬‬ ‫‪fl ifl @áèîÜÇ‬‬ ‫‪fl‬‬ ‫ﺽ‪َ .‬ﻭ ٰﻟَﻜِﻦ‬ ‫ﺴ َﻤﺎٓءِ َﻭ ۡٱﻷ َ ۡﺭ ِ‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢ ﺑَ َﺮ ٰ َﻛﺖٖ ّﻣِﻦَ ٱﻟ ﱠ‬ ‫َ‬ ‫ﺴ َﻤﺎءِ‬ ‫ﺕ ﻣِ ﻦَ ﺍﻟ ﱠ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﺑَ َﺮﻛَﺎ ٍ‬ ‫ﻟَﻔَﺘ َ ْﺤﻨَﺎ َ‬
‫‪@ @æfl ìŽj‬‬‫‪č Øflí@(aìŽãb×@bflàič @áŽèãfl ‰fl‚dÏ‬‬ ‫‪ @(aìŽi‰‬‬
‫× ‪Ş‬‬ ‫‬ ‫َﻛﺬﱠﺑُﻮﺍْ‪ ~ ،‬ﻓَﺄَﺧ َۡﺬ ٰﻧَ ُﻬﻢ ِﺑ َﻤﺎ ﻛَﺎﻧُﻮﺍْ َﻳ ۡﻜ ِﺴﺒُﻮﻥَ‪.‬‬ ‫ﺽ َﻭﻟَﻜ ِْﻦ َﻛﺬﱠﺑُﻮﺍ ﻓَﺄ َ َﺧﺬْﻧَﺎ ُﻫ ْﻢ ِﺑ َﻤﺎ‬ ‫َﻭ ْﺍﻷ َ ْﺭ ِ‬
‫ﻛَﺎﻧُﻮﺍ َﻳ ْﻜ ِﺴﺒُﻮﻥَ‬
‫Ž‪@áŽçëfl @bnflîifl @bflä‬‬
‫‪Ž dfli@áŽèîfl mč dflí@æc@ôfl‹Ô‬‬ ‫‪ Ûa@ŽÝçc@flåßč dÏ‬‬
‫‪ c‬‬ ‫ﺳﻨَﺎ‪َ ،‬ﺑ ٰﻴَ ٗﺘﺎﺕ‪،1‬‬ ‫ﻯ ﺃَﻥ َﻳ ۡﺄﺗِ َﻴ ُﻬﻢ ﺑَ ۡﺄ ُ‬ ‫ﺃَﻓَﺄَﻣِ ﻦَ ‪ 1‬ﺃ َ ۡﻫ ُﻞ ۡٱﻟﻘُ َﺮ ٰ ٓ‬ ‫ﺳﻨَﺎ‬ ‫ﺃَﻓَﺄَﻣِﻦَ ﺃ َ ْﻫ ُﻞ ْﺍﻟﻘُ َﺮﻯ ﺃَ ْﻥ ﻳَﺄْﺗِ َﻴ ُﻬ ْﻢ ﺑَﺄ ْ ُ‬ ‫‪5‬‬
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‫‪@ @æfl ìŽàöč bflã‬‬ ‫َﻭ ُﻫﻢۡ ﻧَﺎ ٓ ِﺋ ُﻤﻮﻥَ ؟‬ ‫َﺑﻴَﺎﺗًﺎ َﻭ ُﻫ ْﻢ ﻧَﺎ ِﺋ ُﻤﻮﻥَ‬
‫Ž‪@ózŽš@bflä‬‬ ‫‪Ž dfli@áŽèîfl mč dflí@æc@ôfl‹Ô‬‬ ‫‪ Ûa@ŽÝçc@flåßč c @flëc‬‬ ‫ۡ‬ ‫ۡ‬
‫ﻯ ﺃﻥ ﻳَﺄﺗِﻴَ ُﻬﻢ ﺑَﺄﺳُﻨَﺎ‪،‬‬ ‫َ‬ ‫ُ‬ ‫ۡ‬
‫ﺃ َ َﻭ ﺃَﻣِ َﻦ ﺃ َ ۡﻫ ُﻞ ٱﻟﻘ َﺮ ٰ ٓ‬ ‫ْ‬ ‫ْ‬
‫ﺃ َ َﻭﺃَﻣِ ﻦَ ﺃ َ ْﻫ ُﻞ ْﺍﻟﻘُ َﺮﻯ ﺃﻥ ﻳَﺄﺗِﻴَ ُﻬ ْﻢ ﺑَﺄﺳُﻨَﺎ‬
‫ْ‬ ‫َ‬ ‫ﻡ‪98 :7\39‬‬
‫‪@ @æfl ìŽjÈ‬‬‫‪fl Üflí@áŽçëfl‬‬ ‫ﺿ ُٗﺤﻰ‪َ ،‬ﻭ ُﻫﻢۡ ﻳَ ۡﻠﻌَﺒُﻮﻥَ ؟‬ ‫ﺿﺤًﻰ َﻭ ُﻫ ْﻢ ﻳَ ْﻠﻌَﺒُﻮﻥَ‬ ‫ُ‬
‫‪@bKÛg@čéÜK Ûa@fl‹Øflß@Žåßfl dflí@bÜÏ‬‬ ‫‪ @čéÜK Ûa@fl‹Øflß@(aìŽäßč dÏ‬‬ ‫‪ c‬‬ ‫ٱ¡ِ ﺇِﻻﱠ‬ ‫ۡ‬ ‫ۡ‬
‫ٱ¡ِ؟ ﻓَ َﻼ ﻳَﺄ َﻣ ُﻦ َﻣﻜ َﺮ ﱠ‬ ‫ﺃَﻓَﺄَﻣِ ﻨُﻮﺍْ َﻣ ۡﻜ َﺮ ﱠ‬ ‫}ِ‬ ‫ْ‬
‫}ِ ﻓَ َﻼ ﻳَﺄ َﻣ ُﻦ َﻣﻜ َﺮ ﱠ‬ ‫ْ‬ ‫ﺃَﻓَﺄ َ ِﻣﻨُﻮﺍ َﻣ ْﻜ َﺮ ﱠ‬ ‫ﻡ‪99 :7\39‬‬
‫‹‪@ @æfl ëŽ‬‬‫©‪č‬‬ ‫‪ a@ŽâìÔÛa‬‬ ‫ۡٱﻟﻘَ ۡﻮ ُﻡ ۡٱﻟ ٰ َﺨﺴ ُِﺮﻭﻥَ‪.‬‬ ‫ﺇِ ﱠﻻ ْﺍﻟﻘَ ْﻮ ُﻡ ْﺍﻟﺨَﺎﺳ ُِﺮﻭﻥَ‬
‫‹‪@åčß@flŠþa@flæìŽq‬‬ ‫‪ ífl @flåíč‰ÜK Ûč@č‡èflí@áÛ@flëc‬‬ ‫ﻣِﻦ ﺑَﻌۡ ِﺪ‬ ‫ﺽ ۢ‬ ‫َ‬ ‫ۡ‬
‫ﺃ َ َﻭ ﻟَﻢۡ ﻳَﻬۡ ِﺪ ﻟِﻠﱠﺬِﻳﻦَ ﻳَ ِﺮﺛُﻮﻥَ ٱﻷ ۡﺭ َ‬
‫‪1‬‬
‫ﺽ ْ‬
‫ﻣِﻦ‬ ‫ﺃ َ َﻭﻟَ ْﻢ ﻳَ ْﻬ ِﺪ ﻟِﻠﱠﺬِﻳﻦَ ﻳَ ِﺮﺛُﻮﻥَ ْﺍﻷ ْﺭ َ‬
‫َ‬ ‫‪6‬‬
‫ﻡ‪100 :7\39‬‬
‫‪@áèič ìŽã‰‬‬ ‫‪Ž ič @áŽèäfl jfl–c @bfl“ãfl @ìKÛ@æc@bflèÜč çc@č‡Èfli‬‬ ‫ٰ‬
‫ﺻ ۡﺒﻨَ ُﻬﻢ ِﺑﺬُﻧُﻮ ِﺑ ِﻬﻢۡ ؟‬ ‫ﺸﺎ ٓ ُء‪ ،‬ﺃ َ َ‬ ‫ﺃ َ ۡﻫ ِﻠ َﻬﺎ ٓ ﺃَﻥ‪ ،‬ﻟﱠ ۡﻮ ﻧَ َ‬ ‫ﺻ ْﺒﻨَﺎ ُﻫ ْﻢ‬ ‫ﺑَ ْﻌ ِﺪ ﺃ َ ْﻫ ِﻠ َﻬﺎ ﺃ َ ْﻥ ﻟَ ْﻮ ﻧَﺸَﺎ ُء ﺃ َ َ‬
‫‪@ @æfl ìŽÈàfl flí@bÛ@áŽèÏ‬‬ ‫‪ @áèič ìÜÓ‬‬ ‫‪ @óÜÇ‬‬‫‪fl @ŽÉjfl İflãëfl‬‬ ‫ﻋﻠَ ٰﻰ ﻗُﻠُﻮ ِﺑ ِﻬﻢۡ ‪ ~ .‬ﻓَ ُﻬﻢۡ َﻻ ﻳَﺴۡ َﻤﻌُﻮﻥَ ﻡ‪.1‬‬ ‫َﻭﻧ َۡﻄﺒَ ُﻊ َ‬ ‫ﻋﻠَﻰ ﻗُﻠُﻮ ِﺑ ِﻬ ْﻢ ﻓَ ُﻬ ْﻢ َﻻ‬ ‫َﻄﺒَ ُﻊ َ‬ ‫ِﺑﺬُﻧُﻮ ِﺑ ِﻬ ْﻢ َﻭﻧ ْ‬
‫ﻳَ ْﺴ َﻤﻌُﻮﻥَ‬
‫‪@bflèöč bfljãc@åčß@ÙîÜÇ‬‬ ‫‪fl @ş˜Ô‬‬ ‫‪ ãfl @ôfl‹Ô‬‬ ‫‪ Ûa@ÙÜčm‬‬ ‫ﻣِﻦ ﺃ َ ۢﻧﺒَﺎٓﺋِ َﻬﺎ‪َ .‬ﻭﻟَﻘَ ۡﺪ‬ ‫ﻋ َﻠ ۡﻴﻚَ ۡ‬ ‫ﺗ ِۡﻠﻚَ ۡٱﻟﻘُ َﺮ ٰﻯ‪ ،‬ﻧَﻘُﺺﱡ َ‬ ‫ﻋﻠَﻴْﻚَ ﻣِ ْﻦ ﺃ َ ْﻧﺒَﺎﺋِ َﻬﺎ‬ ‫َ‬ ‫ﺺﱡ‬ ‫ُ‬ ‫ﻘ‬ ‫َ‬ ‫ﻧ‬ ‫ﻯ‬ ‫ﺮ‬ ‫ﺗ ِْﻠﻚَ ْﺍﻟﻘُ َ‬ ‫ﻡ‪101 :7\39‬‬
‫‪@(aìŽãb×@bflàÏ‬‬ ‫Ž ‪ @čoäfl îğ jfl Ûbči@áŽèÜ‬‬‫‪ŽŠ‬‬‫‪Ž @áŽèmbflu@‡ÔÛ ëfl‬‬ ‫ﺖ‪ ،‬ﻓَ َﻤﺎ ﻛَﺎﻧُﻮﺍْ ِﻟﻴ ُۡﺆﻣِ ﻨُﻮﺍْ‬ ‫ﺳﻠُ ُﻬﻢ ﺑِ ۡﭑﻟﺒَ ِﻴّ ٰﻨَ ِ‬ ‫َﺟﺎ ٓ َء ۡﺗ ُﻬﻢۡ ُﺭ ُ‬ ‫ﺕ ﻓَ َﻤﺎ‬ ‫ﺳﻠُ ُﻬ ْﻢ ﺑِ ْﺎﻟ َﺒﻴِّﻨَﺎ ِ‬ ‫َﻭﻟَﻘَﺪْ َﺟﺎ َ ُ ْ ُ ُ‬
‫ﺭ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ْ‬ ‫ﺗ‬ ‫ء‬
‫‪@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‪ @ŽÝjÓ@åčß@(aìŽi‰‬‬ ‫× ‪Ş‬‬ ‫‪ @bflàič @(aìŽäßč ûŽîÛč‬‬ ‫ﻋﻠَ ٰﻰ‬ ‫ﱠ‬
‫ٱ¡‬
‫ِﻚَ َ َ ُ ُ َ‬ ‫ﻊ‬ ‫ﺒ‬ ‫ۡ‬
‫ﻄ‬ ‫ﻳ‬ ‫ﻟ‬‫َ‬ ‫ٰ‬
‫ﺬ‬ ‫َ‬
‫ﻛ‬ ‫ُ‪.‬‬ ‫ﻞ‬ ‫ۡ‬
‫ﺒ‬ ‫َ‬ ‫ﻗ‬ ‫ﻦ‬ ‫ِﺑ َﻤﺎ َﻛﺬﱠﺑُﻮﺍْ ﻣِ‬ ‫ﻣِﻦ ﻗَ ْﺒ ُﻞ‬ ‫ﻛَﺎﻧُﻮﺍ ِﻟﻴُﺆْ ﻣِ ﻨُﻮﺍ ِﺑ َﻤﺎ َﻛﺬﱠﺑُﻮﺍ ْ‬
‫‪@ @åfl í‹Ðč Ø‬‬ ‫‪ Ûa@člìÜÓ‬‬ ‫‪ @óÜ Ç‬‬‫‪fl @ŽéÜK Ûa@ŽÉjfl İflí‬‬ ‫ﺏ ۡٱﻟ ٰ َﻜﻔ ِِﺮﻳﻦَ‪.‬‬ ‫ﻗُﻠُﻮ ِ‬ ‫ﺏ ْﺍﻟﻜَﺎﻓ ِِﺮﻳﻦَ‬ ‫ﻋﻠَﻰ ﻗُﻠُﻮ ِ‬ ‫}ُ َ‬ ‫ﻄﺒَ ُﻊ ﱠ‬ ‫َﻛﺬَﻟِﻚَ ﻳَ ْ‬
‫‹‪@ægëfl @‡èflÇ@åğß@áčç‬‬ ‫‪ rfl ×dÛč@bflã‡fluëfl @bflßëfl‬‬ ‫ﻋﻬۡ ﺪٖ ‪~ .‬‬ ‫َ‬
‫ﺕ‪2‬‬ ‫ۡ‬
‫َﻭ َﻣﺎ َﻭ َﺟﺪﻧَﺎ ِﻷﻛﺜ ِﺮﻫِﻢ ِ ّﻣﻦ ]‪[...‬‬‫َ‬ ‫ۡ‬ ‫َ‬ ‫ۡ ﺕ‪1‬‬
‫ﻋ ْﻬ ٍﺪ َﻭﺇِ ْﻥ‬ ‫ﻣِﻦ َ‬ ‫َﻭ َﻣﺎ َﻭ َﺟﺪْﻧَﺎ ِﻷﻛﺜ ِﺮ ِﻫ ْﻢ ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫‪7‬‬
‫ﻡ‪102 :7\39‬‬
‫‪@ @µ‬‬‫‪fl Ô‬‬ ‫‪č‬‬ ‫‹‪č Ð Û @áŽç‬‬
‫‪fl rfl ×c@bflã‡fluëfl‬‬ ‫َﻭﺇِﻥ َﻭ َﺟ ۡﺪﻧَﺎ ٓ ﺃ َ ۡﻛﺜ َ َﺮ ُﻫﻢۡ ﻟَ ٰﻔَ ِﺴﻘِﻴﻦَ ‪.‬‬ ‫َﻭ َﺟﺪْﻧَﺎ ﺃ َ ْﻛﺜ َ َﺮ ُﻫ ْﻢ ﻟَﻔَﺎ ِﺳﻘِﻴﻦَ‬
‫‡‪@óÛg@bflänč ífl bič @óflŽìşß@áčç‬‬ ‫‪č Èfli@åčß@bflärflÈifl @ŞáqŽ‬‬ ‫ٰ‬
‫ﺳ ٰﻰ ﺑِﺎﻳَﺘِﻨَﺎ ٓ ﺇِﻟَ ٰﻰ‬ ‫ﻣِﻦ ﺑَﻌۡ ِﺪﻫِﻢ ﱡﻣﻮ َ‬ ‫ﺛ ُ ﱠﻢ ﺑَﻌَ ۡﺜﻨَﺎ ۢ‬ ‫ﺳﻰ ﺑِﺂﻳَﺎﺗِﻨَﺎ ﺇِﻟَﻰ‬ ‫َ‬ ‫ﺛ ُ ﱠﻢ ﺑَﻌَﺜْﻨَﺎ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ ُﻣﻮ َ‬
‫‪8‬‬
‫ﻡ‪103 :7\39‬‬
‫‪@‹ÄãbÏ@bflèič @(aìŽàÜ Ä‬‬ ‫‪ Ï‬‬ ‫‪ @éžíhÜ ßfl ëfl @flæìflÇ‹čÏ‬‬ ‫ﻈﻠَ ُﻤﻮﺍْ ]‪ [...‬ﺑِ َﻬﺎ‪~ .‬‬
‫ﺕ‪1‬‬ ‫ﻺ ْﻳ ِﻪۦ‪ ،‬ﻓَ َ‬ ‫ﻋ ۡﻮﻥَ َﻭ َﻣ َ ِ‬ ‫ﻓ ِۡﺮ َ‬ ‫ﻈ ْﺮ‬ ‫ﻈﻠَ ُﻤﻮﺍ ﺑِ َﻬﺎ ﻓَﺎ ْﻧ ُ‬ ‫ﻋ ْﻮﻥَ َﻭ َﻣﻠَﺌِ ِﻪ ﻓَ َ‬ ‫ﻓ ِْﺮ َ‬
‫‡‪@ @åfl íč‬‬ ‫‪č оa@òjfl Ô‬‬ ‫‪čÇ‬‬ ‫×‪fl @flæb×@flÑî‬‬ ‫ﻋ ِﻘﺒَﺔُﺕ‪ۡ 2‬ٱﻟ ُﻤ ۡﻔ ِﺴﺪِﻳﻦَ !‬ ‫ﻒ ﻛَﺎ َﻥ ٰ َ‬ ‫َ‬ ‫ۡ‬
‫َﻴ‬ ‫ﻛ‬ ‫ﺮ‬ ‫ۡ‬ ‫ُ‬
‫ﻈ‬ ‫ﻓَﭑﻧ‬ ‫ﻋﺎﻗِﺒَﺔُ ْﺍﻟ ُﻤ ْﻔ ِﺴﺪِﻳ َﻦ‬ ‫ْﻒ َﻛﺎﻥَ َ‬ ‫َﻛﻴ َ‬
‫‪@ğlŠ‬‬ ‫‪Ş @åğß@Þ쎎Š‬‬ ‫‪fl @ïğãg@ŽæìflÇ‹čÐífl @óflŽìŽß@flÞbÓëfl‬‬ ‫ﻮﻝ ّﻣِﻦ‬ ‫ﻋ ۡﻮﻥُ! ﺇِﻧِّﻲ َﺭﺳُ ‪ٞ‬‬ ‫َ‬ ‫ِﺮ‬ ‫ۡ‬ ‫ﻔ‬ ‫ﻳ‬
‫َ‬ ‫ٰ‬ ‫»‬ ‫‪:‬‬ ‫ﻰ‬ ‫َﻭﻗَ ُ َ ٰ‬
‫ﺳ‬ ‫ﻮ‬‫ﻣ‬ ‫ﻝ‬
‫َ‬ ‫ﺎ‬ ‫ﺳﻮ ٌﻝ‬ ‫ﻋ ْﻮ ُﻥ ِﺇﻧِّﻲ َﺭ ُ‬ ‫َ‬ ‫ِﺮ‬ ‫ْ‬ ‫ﻓ‬ ‫ﺎ‬ ‫َ‬ ‫ﻳ‬ ‫ﻰ‬ ‫َﻭﻗَﺎ ُ َ‬
‫ﺳ‬ ‫ﻮ‬ ‫ﻣ‬ ‫ﻝ‬
‫َ‬ ‫‪9‬‬
‫ﻡ‪104 :7\39‬‬
‫‪@ @µ‬‬ ‫‪fl àč Ü È‬‬
‫‪fl Ûa‬‬ ‫ﱠﺭﺏّ ِ ۡٱﻟ ٰﻌَﻠَﻤِ ﻴﻦَ ﻡ‪.1‬‬ ‫ﻣِ ْﻦ َﺭﺏّ ِ ْﺍﻟﻌَﺎﻟَﻤِ ﻴﻦَ‬

‫ﺳﻰ‪ :‬ﻛﻴﻒ ﺃﺣﺰﻥ ﺕ‪ (3‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺨﺎﻁﺐ »ﺃَ ْﺑﻠَ ْﻐﺘ ُ ُﻜ ْﻢ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻗَ ْﻮ ٍﻡ ﻛَﺎﻓ ِِﺮﻳﻦَ «‪.‬‬ ‫ﺳﺎ ♦ ﺕ‪ (1‬ﻓَﺘ ََﻮﻟﱠﻰ‪ :‬ﺃﻋﺮﺽ )ﺍﻟﺠﻼﻟﻴﻦ ‪ (http://goo.gl/TLLC8d‬ﺕ‪َ (2‬ﻛﻴ َ‬
‫ْﻒ ﺁ َ َ‬ ‫‪ (1‬ﺇﻳﺴﻲ‪ ،‬ﺃ َ‬ ‫‪1‬‬

‫ﺳﺎءِ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/qZ7jzN‬‬ ‫ﻲ ٍ ]ﻓﻜﺬﺑﻮﻩ[ ﺇِ ﱠﻻ ﺃ َ َﺧ ْﺬﻧَﺎ ﺃ َ ْﻫﻠَ َﻬﺎ ﺑِ ْﺎﻟ َﺒﺄ ْ َ‬ ‫ﺳ ْﻠﻨَﺎ ﻓِﻲ ﻗَﺮْ ﻳَ ٍﺔ ﻣِ ﻦْ َﻧﺒِ ّ‬‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻣﺎ ﺃَﺭْ َ‬ ‫‪2‬‬

‫ﻭﻧﻤﻮﺍ ﻓﻲ ﺃﻣﻮﺍﻟﻬﻢ ﻭﺃﻧﻔﺴﻬﻢ« )‪ .(http://goo.gl/CzOM5E‬ﻭﻓﺴﺮﻫﺎ‪ :‬ﻛﺜﺮﻭﺍ‬ ‫ﱠ‬ ‫‪َ (1‬ﺑﻐَﺘَﺔً‪َ ،‬ﺑﻐَﺘﱠﺔً ♦ ﺕ‪ (1‬ﻓﺴﺮ ﺍﻟﻤﻨﺘﺨﺐ ﻛﻠﻤﺔ ﻋﻔﻮﺍ‪ :‬ﺍﺻﺒﺤﻮﺍ ﻓﻲ »ﺭﺧﺎ ًء ﻭﺳﻌﺔ ﻭﺻﺤﺔ ﻭﻋﺎﻓﻴﺔ ‪ ...‬ﻛﺜﺮﻭﺍ‬ ‫‪3‬‬

‫)‪.(http://goo.gl/32ObHA‬‬
‫‪ (1‬ﻟَﻔَﺘﱠﺤْ ﻨَﺎ‪.‬‬ ‫‪4‬‬

‫‪ (1‬ﺃ َ ْﻭﺃَﻣِ ﻦَ ‪ ،‬ﺃ َ َﻭﻣِ ﻦَ ♦ ﺕ‪ (1‬ﺑَ َﻴﺎﺗًﺎ‪ً :‬‬

‫ﻟﻴﻼ‪.‬‬ ‫‪5‬‬

‫‪ (1‬ﻧَ ْﻬ ِﺪ ♦ ﻡ‪ (1‬ﻳﺮﺩﺩ ﺍﻟﻘﺮﺁﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻋﺪﺓ ﻣﺮﺍﺕ‪ .‬ﻭﻧﺠﺪﻫﺎ ﻓﻲ ﺳﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ ‪ 3 :29‬ﻭﺃﺷﻌﻴﺎ ‪ 10 :6‬ﻭﺍﺭﻣﻴﺎ ‪ 21 :5‬ﻭﺣﺰﻗﻴﺎﻝ ‪ 2 :12‬ﻭﻣﺘﻰ ‪ 13 :13‬ﻭﻳﻮﺣﻨﺎ ‪.40 :12‬‬ ‫‪6‬‬
‫‹ُ« ﺛﻢ ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ » َﻭ َﺟ ْﺪﻧَﺎ«‪ .‬ﻭﻗﺪ ﺟﺎءﺕ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺻﺤﻴﺤﺔ ﻓﻲ ﺍﻵﻳﺔ ‪َ » 74 :10\51‬ﻛﺬَﻟِﻚَ ﻧ ْ‬
‫َﻄﺒَ ُﻊ َﻋ َﻠﻰ‬ ‫ﻄﺒَ ُﻊ ﱠ‬ ‫ﺺ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻳَ ْ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﻧَﻘُ ﱡ‬ ‫‪7‬‬

‫ﺏ ْﺍﻟ ُﻤ ْﻌﺘَﺪِﻳﻦَ « ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻣﺎ َﻭ َﺟ ْﺪﻧَﺎ ِﻷ َ ْﻛﺜَ ِﺮ ِﻫ ْﻢ ﻣِ ْﻦ ]ﻭﻓﺎء[ َﻋ ْﻬ ٍﺪ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،9‬ﺹ ‪.(http://goo.gl/cVUCCs 33‬‬ ‫ﻗُﻠُﻮ ِ‬
‫ﻈﻠَ ُﻤﻮﺍ ﺑِ َﻬﺎ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 103 :7\39‬ﻭ‪ 59 :17\50‬ﻭﻗﺪ ﻓﻬﻤﺖ ﺑﻤﻌﻨﻰ ﻓﻜﻔﺮﻭﺍ ﺑﻬﺎ ﺃﻭ ﻅﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﻜﻔﺮ ﺑﻬﺎ‪ .‬ﻭﻭﻓﻘًﺎ ﻹﺑﻦ ﻋﺎﺷﻮﺭ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺺ ﻧﺎﻗﺺ‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺟﺎءﺕ ﻋﺒﺎﺭﺓ ﻓَ َ‬ ‫‪8‬‬

‫ﻈﻠَ ُﻤﻮﺍ ]ﺇﺫ ﻛﻔﺮﻭﺍ[ ﺑِ َﻬﺎ ﺕ‪ (2‬ﺣﻮﻝ ﺍﺳﺘﻌﻤﺎﻝ ﻛﺎﻥ ﻋﺎﻗﺒﺔ ﻭﻛﺎﻧﺖ ﻋﺎﻗﺒﺔ ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.84 :7\39‬‬ ‫ﺳﻰ ﺑِﺂَﻳَﺎﺗِﻨَﺎ ﺇِﻟَﻰ ﻓِﺮْ َﻋ ْﻮ َﻥ َﻭ َﻣﻠَﺌِ ِﻪ ﻓَ َ‬ ‫ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺛ ُ ﱠﻢ ﺑَﻌَﺜْﻨَﺎ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ ُﻣﻮ َ‬
‫ﺍﻟﺮﺏﱡ ﻓﺄَﺳ َﻤ َﻊ ِﻟﻘَﻮﻟﻪ ﻭﺃُﻁﻠِﻖَ‬‫ﻫﻮ ﱠ‬‫َ‬ ‫ﻦ‬ ‫ﻣ‬
‫َ‬ ‫ﻓﺮﻋﻮﻥ‪:‬‬ ‫ﻝ‬
‫َ‬ ‫ﻓﻘﺎ‬ ‫ﱠﺔ‪.‬‬ ‫ﻳ‬‫ﺮ‬‫ّ‬ ‫ِ‬ ‫ﺒ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﻓﻲ‬ ‫ﻟﻲ‬ ‫َ‬ ‫ﺪ‬ ‫ﻴ‬
‫ّ‬ ‫ِ‬ ‫ﻌ‬
‫َ‬ ‫ُ‬ ‫ﻳ‬ ‫َﻲ‬
‫ﻜ‬ ‫ﻟ‬
‫ِ‬ ‫ﺒﻲ‬‫ﻌ‬‫ْ‬ ‫ﺷ‬
‫َ‬ ‫ْ‬
‫ِﻖ‬‫ﻠ‬ ‫ﻁ‬ ‫َ‬ ‫ﺃ‬ ‫ْﺮﺍﺋﻴﻞ‪:‬‬ ‫ﺳ‬ ‫ﺇ‬ ‫ُ‬ ‫ﻪ‬‫ﻟ‬ ‫ﺇ‬
‫ِ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻝ‬ ‫َ‬ ‫ﻗﺎ‬ ‫َﺬﺍ‬ ‫ﻛ‬ ‫ﻮﻥ‪:‬‬ ‫ﻋ‬
‫َ‬ ‫ِﺮ‬ ‫ﻔ‬ ‫ﻟ‬
‫ِ‬ ‫ﻭﻗﺎﻻ‬ ‫ﻥ‬‫ُ‬ ‫ﻭﻫﺎﺭﻭ‬ ‫ﻣﻮﺳﻰ‬ ‫ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﺑَﻌﺪَ ﺫﻟﻚ ﺫَﻫ َ‬
‫َﺐ‬ ‫‪9‬‬

‫ﺍﻟﺮﺏّ ‪ ،‬ﻭﺃ َ ﱠﻣﺎ ﺇِﺳْﺮﺍﺋﻴ ُﻞ ﻓ َﻠﻦ ﺃ ُﻁ ِﻠﻘَﻪ‪ .‬ﻗﺎﻻ‪ :‬ﺇِﻟﻪُ ﺍﻟﻌِﺒﺮﺍﻧِّﻴﻴﻦَ ﻭﺍﻓﺎﻧﺎ« )ﺧﺮﻭﺝ ‪ .(3-1 :5‬ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﻬﺎﺟﺎﺩﻳﺔ ﺗﻘﻮﻝ ﺃﻥ ﺣﻮﺍﺭﺍﺕ ﻁﻮﻳﻠﺔ ﻗﺎﻣﺖ ﺑﻴﻦ ﻓﺮﻋﻮﻥ ﻭﻣﻮﺳﻰ‪ .‬ﻭﻫﺬﻩ‬ ‫ﻑ ﱠ‬ ‫ﺇِﺳْﺮﺍﺋﻴﻞ؟ ﻻ ﺃ َ ِ‬
‫ﻋﺮ ُ‬
‫ﻣﺜﻼ ﻓﻲ ﻣﻮﺿﻮﻉ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﺃﻣﺎﻡ ﻓﺮﻋﻮﻥ ﺗﺤﺪﻯ ﻓﺮﻋﻮﻥ ﻣﻮﺳﻰ ﻓﻲ ﺃﻥ ﻳﺬﻛﺮ ﺇﺳﻢ ﺇﻟﻬﻪ ﻭﺻﻔﺘﻪ ﻭﻛﻢ ﻣﻦ ﺍﻟﺠﻴﻮﺵ ﺗﻐﻠﺐ ﻋﻠﻴﻬﺎ ﻭﻛﻢ ﻣﻦ‬ ‫ﺍﻟﺤﻮﺍﺭﺍﺕ ﻻ ﻭﺟﻮﺩ ﻷﻛﺜﺮﻫﺎ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ‪ً ،‬‬
‫ﺍﻟﺒﻼﺩ ﻗﺪ ﻓﺘﺤﻬﺎ ﻭﻣﺎ ﻣﺪﻯ ﺍﺗﺴﺎﻉ ﻣﻠﻜﻪ ﻭﻋﻈﻢ ﺟﻴﺸﻪ‪ .‬ﻋﻨﺪﺋ ٍﺬ ﺃﺟﺎﺏ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ‪» :‬ﻗﻮﺗﻪ ﻭﻗﺪﺭﺗﻪ ﻗﺪ ﻣﻸﺕ ﻛﻞ ﺍﻟﻌﺎﻟﻢ‪ .‬ﺻﻮﺗﻪ ﻳﺼﺪﺭ ﺃﻟﺴﻨﺔ ﻣﻦ ﻧﺎﺭ‪ .‬ﻛﻠﻤﺎﺗﻪ ﺗﺤﻄﻢ ﺍﻟﺠﺒﺎﻝ ﺇﻟﻰ ﻗﻄﻊ‪.‬‬
‫ﺍﻟﺴﻤﺎء ﻋﺮﺷﻪ ﻭﺍﻷﺭﺽ ﻣﻮﻁﺊ ﻗﺪﻣﻴﻪ‪ .‬ﻗﻮﺳﻪ ﺍﻟﻨﺎﺭ ﻭﺳﻬﺎﻣﻪ ﻟﻬﺐ‪ .‬ﻟﻘﺪ ﺧﻠﻖ ﺍﻟﺠﺒﺎﻝ ﻭﺍﻟﻮﺩﻳﺎﻥ ﻭﺟﻠﺐ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﻨﻔﻮﺱ ﺇﻟﻰ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻟﻘﺪ ﺑﺴﻂ ﺍﻷﺭﺽ ﺑﻜﻠﻤﺔ ﻣﻨﻪ ﻭﺻﻨﻊ ﺍﻟﺠﺒﺎﻝ ﺑﺤﻜﻤﺘﻪ‪.‬‬
‫ﻭﻳﻐﻄﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﺎﻟﺴﺤﺎﺏ‪ .‬ﻳﻨﺰﻝ ﺍﻟﻤﻄﺮ ﻭﺍﻟﻄ ّﻞ ﺇﻟﻰ ﺍﻷﺭﺽ ﺑﻜﻠﻤﺔ ﻣﻨﻪ‪ ،‬ﻭﻳﺠﻌﻞ ﺍﻟﻨﺒﺎﺕ ﻳﻨﻤﻮ ﻣﻦ ﺍﻷﺭﺽ‪ .‬ﻫﻮ ﻳﻐﺬّﻱ ﻭﻳﺤﻔﻆ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﻛﻞ ﺍﻟﻌﺎﻟﻢ ﺍﺑﺘﺪﺍ ًء ﻣﻦ‬ ‫ّ‬ ‫ﻳﺼﻮﺭ ﺍﻟﺠﻨﻴﻦ ﻓﻲ ﺭﺣﻢ ﺃﻣﻪ‬ ‫ّ‬
‫ﻱ ‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻷﻭﻝ‪ ،‬ﺹ ‪ (17‬ﺇﻟﻰ ﺑﻴﺾ ﺍﻟﺤﺸﺮﺍﺕ‪ .‬ﻛﻞ ﻳﻮﻡ ﻳﻤﻴﺖ ﺃﻧﺎﺳًﺎ ﻭﻛﻞ ﻳﻮﻡ ﻳﺤﻴﻲ ﺃﻧﺎﺳًﺎ« )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺹ ‪.(127‬‬ ‫ّ‬ ‫ﺃﺳﻄﻮﺭ‬ ‫ﻗﺮﻭﻥ ﺍﻟﺮﺋﻢ )ﻛﺎﺋﻦ ﺧﺮﺍﻓﻲ‬
‫ﻭﻫﻮ ﻣﺎ ﺍﺧﺬ ﻣﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺑﻌﺾ ﺁﻳﺎﺗﻪ‪.‬‬
‫‪127‬‬
 ‫ٱ¡ِ ﺇِ ﱠﻻ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ﻻ ﺃَﻗُﻮ َﻝ َ‬ ‫ﻋﻠَ ٰ ٓﻰ ﺃَﻥ‪ 1‬ﱠ ٓ‬ ‫َ‬ ‫َﺣﻘ ٌ‬
‫ِﻴﻖ‬ ‫}ِ ِﺇ ﱠﻻ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ﻋﻠَﻰ ﺃ َ ْﻥ َﻻ ﺃَﻗُﻮ َﻝ َ‬ ‫ِﻴﻖ َ‬ ‫َﺣﻘ ٌ‬ ‫ﻡ‪105 :7\39‬‬
‫¨‪@ŞÕ‬‬‫‪ a@bKÛg@čéÜK Ûa@óÜÇ‬‬‫‪fl @flÞìÓc @bKÛ@æc@óÜÇ‬‬ ‫‪fl @ćÕîčÔy‬‬ ‫‪fl‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬

‫‪@Ý莩dÏ‬‬ ‫‪ @áØiğ Š‬‬ ‫‪Ş @åğß@òfläîğ jfl ič @áØnŽ ÷ču@‡Ó‬‬ ‫ۡٱﻟ َﺤ ﱠﻖ‪ .‬ﻗَ ۡﺪ ِﺟ ۡﺌﺘ ُ ُﻜﻢ ﺑِ َﺒﻴِّﻨ َٖﺔ ّﻣِﻦ ﱠﺭ ِﺑّ ُﻜﻢۡ ‪ .‬ﻓَﺄ َ ۡﺭﺳ ِۡﻞ‬ ‫ْﺍﻟ َﺤ ﱠﻖ ﻗَﺪْ ِﺟﺌْﺘ ُ ُﻜ ْﻢ ﺑِ َﺒﻴِّﻨَ ٍﺔ ﻣِ ْﻦ َﺭ ِﺑّ ُﻜ ْﻢ‬
‫‪@ @Ýfl ífl‹Žg@ïčäifl @flïÈ‬‬ ‫‪č ßfl‬‬ ‫ِﻲ ﺇِ ۡﺳ ٰ َٓﺮءِ ﻳ َﻞﺕ‪.«2‬‬ ‫ِﻲ َﺑﻨ ٓ‬ ‫َﻣﻌ َ‬ ‫ِﻲ ﺑَﻨِﻲ ِﺇﺳ َْﺮﺍﺋِﻴ َﻞ‬ ‫ﻓَﺄ َ ْﺭﺳ ِْﻞ َﻣﻌ َ‬
‫‪@floä×@æg@bflèič @čpdÏ@òflíbič @flo÷ču@floä×@æg@flÞbÓ‬‬ ‫ﺕ ﺑِ َﻬﺎ‪ ~ .‬ﺇِﻥ‬‫ٓ‬ ‫ۡ‬ ‫ۡ ‪1‬‬
‫ﻗَﺎﻝَ‪» :‬ﺇِﻥ ﻛﻨﺖَ ِﺟﺌﺖَ ﺑِﺎﻳَ ٖﺔ‪ ،‬ﻓﺄ ِ‬
‫َ‬ ‫ُ‬ ‫ﺕ ﺑِ َﻬﺎ ﺇِﻥْ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﻗَﺎ َﻝ ﺇِ ْﻥ ُﻛ ْﻨﺖَ ِﺟﺌﺖَ ﺑِﺂﻳَ ٍﺔ ﻓﺄ ِ‬ ‫ْ‬ ‫‪2‬‬
‫ﻡ‪106 :7\39‬‬
‫‪@ @µ‬‬‫‪fl Ó‬‬ ‫‡‪č‬‬ ‫— ‪č‬‬ ‫‪Ş Ûa@flåßč‬‬ ‫ﺼ ِﺪﻗِﻴﻦَ «‪.‬‬ ‫ُﻛﻨﺖَ ﻣِﻦَ ٱﻟ ٰ ﱠ‬ ‫ﺼﺎ ِﺩﻗِﻴﻦَ‬ ‫ُﻛ ْﻨﺖَ ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫ﻴﻦ ‪.‬‬ ‫ﺎﻥ ﱡﻣﺒِ ‪ٞ‬‬ ‫ِﻲ ﺛﻌۡ ﺒَ ‪ٞ‬‬‫ُ‬ ‫ﺼﺎﻩُ‪ .‬ﻓَﺈِﺫَﺍ ﻫ َ‬ ‫ﻋ َ‬ ‫ﻓَﺄ َۡﻟﻘَ ٰﻰ َ‬ ‫ِﻲ ﺛ ْﻌﺒَﺎ ٌﻥ ُﻣﺒِﻴ ٌﻦ‬ ‫ُ‬ ‫ﺼﺎﻩ ُ ﻓَﺈِﺫَﺍ ﻫ َ‬ ‫ﻋ َ‬ ‫ﻓَﺄ َ ْﻟﻘَﻰ َ‬ ‫ﻡ‪107 :7\39‬‬
‫ﻡ‪1‬ﺕ‪1‬‬
‫‪@ @µčjßş @æbfljÈŽq@flïçč @aflˆhÏ‬‬ ‫‪ @Žêbfl—Ç‬‬ ‫‪fl @óÔÛdÏ‬‬ ‫‬ ‫‪3‬‬

‫ٰ‬
‫ﻀﺎ ٓ ُء ﻟِﻠﻨﱠﻈِ ِﺮﻳﻦَ ‪.‬‬ ‫ِﻲ ﺑَ ۡﻴ َ‬ ‫َﻭﻧَﺰَ ﻉَ ﻳَﺪَﻩ ُ‪1‬ۥ‪ .‬ﻓَﺈِﺫَﺍ ﻫ َ‬ ‫ﺎﻅِﺮﻳﻦَ‬ ‫ﻀﺎ ُء ﻟِﻠﻨﱠ ِ‬ ‫ِﻲ ﺑَ ْﻴ َ‬ ‫َﻭﻧَﺰَ ﻉَ ﻳَﺪَﻩ ُ ﻓَﺈِﺫَﺍ ﻫ َ‬ ‫ﻡ‪108 :7\39‬‬
‫‪@ @åfl í‹Ä‬‬ ‫‪č äŞ ÜčÛ@bfl›îfli@flïçč @aflˆhÏ‬‬ ‫‡‪ @Žê‬‬‫‪fl ífl @flÊ‬‬ ‫‪fl ãfl ëfl‬‬ ‫ﻡ‪1‬‬ ‫‪4‬‬

‫‪@ć‹z‬‬ ‫‪č‬‬ ‫‪fl Û @afl‰çfl @Şæg@flæìflÇ‹čÏ@âìÓ@åčß@dÜ ¾ a@flÞbÓ‬‬ ‫ﻋ ۡﻮﻥَ‪» :‬ﺇِ ﱠﻥ ٰ َﻫﺬَﺍ‬ ‫ﻗَﺎ َﻝ ۡٱﻟ َﻤ َﻸ ُ ﻣِﻦ ﻗَ ۡﻮ ِﻡ ﻓ ِۡﺮ َ‬ ‫ﻋ ْﻮﻥَ ﺇِ ﱠﻥ َﻫﺬَﺍ‬ ‫ﻗَﺎ َﻝ ْﺍﻟ َﻤ َﻸ ُ ﻣِ ْﻦ ﻗَ ْﻮ ِﻡ ﻓ ِْﺮ َ‬ ‫‪5‬‬
‫ﻡ‪109 :7\39‬‬
‫‪@ @áîčÜÇ‬‬ ‫‪fl‬‬ ‫ﻋﻠ ‪ِٞ‬ﻴﻢ‪.‬‬ ‫ﺴﺤِ ٌﺮ َ‬ ‫ﻟَ ٰ َ‬ ‫ﻋﻠِﻴ ٌﻢ‬ ‫ﺴﺎﺣِ ٌﺮ َ‬ ‫ﻟَ َ‬
‫‪@áØš‬‬ ‫‪č Šc@åğß@áØu‬‬ ‫‹‪fl‬‬‫‪ ƒŽí@æc@Ž‡í‹íŽ‬‬ ‫ﺿ ُﻜﻢۡ «‪[...] .‬ﺕ‪:1‬‬ ‫ﻳ ُِﺮﻳﺪ ُ ﺃَﻥ ﻳ ُۡﺨ ِﺮ َﺟ ُﻜﻢ ّﻣ ِۡﻦ ﺃ َ ۡﺭ ِ‬ ‫ﺿ ُﻜ ْﻢ ﻓَ َﻤﺎﺫَﺍ‬ ‫ﻳ ُِﺮﻳﺪ ُ ﺃ َ ْﻥ ﻳ ُْﺨ ِﺮ َﺟ ُﻜ ْﻢ ﻣِ ْﻦ ﺃ َ ْﺭ ِ‬ ‫ﻡ‪110 :7\39‬‬
‫‪6‬‬

‫‪@ @æfl 뎋ߎ dflm@aflˆbflàÏ‬‬ ‫‬ ‫»ﻓَ َﻤﺎﺫَﺍ ﺗ َۡﺄ ُﻣ ُﺮﻭﻥَ ‪1‬؟«‬ ‫ﺗ َﺄ ْ ُﻣ ُﺮﻭ َﻥ‬
‫‪@åöč afl‡¾ a@ïčÏ@Ý莩cëfl @Žêbfl‚c ëfl @éčuŠc@(aìÛbÓ‬‬ ‫ﻗَﺎﻟُ ٓﻮﺍْ‪» :‬ﺃ َ ۡﺭ ِﺟ ۡﻪ‪َ 1‬ﻭﺃَﺧَﺎﻩُ‪َ ،‬ﻭﺃ َ ۡﺭﺳ ِۡﻞ ﻓِﻲ ۡٱﻟ َﻤﺪَﺍٓﺋ ِِﻦ‬ ‫ﻗَﺎﻟُﻮﺍ ﺃ َ ْﺭ ِﺟﻪْ َﻭﺃَﺧَﺎﻩ ُ َﻭﺃ َ ْﺭﺳ ِْﻞ ﻓِﻲ‬ ‫‪7‬‬
‫ﻡ‪111 :7\39‬‬
‫“‹‪@ @åfl í‬‬ ‫‪čy‬‬ ‫‪fl‬‬ ‫ٰ َﺣﺸ ِِﺮﻳﻦَ ‪.‬‬ ‫ْﺍﻟ َﻤﺪ َﺍﺋ ِِﻦ َﺣﺎﺷ ِِﺮﻳﻦَ‬
‫ﻋﻠ ِٖﻴﻢ«‪.‬‬ ‫ﺳﺤِ ٍﺮ َ‬ ‫ﻳَ ۡﺄﺗُﻮﻙَ ﺑِﻜ ِﻞ َ‬
‫ٰ‬ ‫ّ‬ ‫ُ‬ ‫ﻋﻠ ٍِﻴﻢ‬ ‫ﺳﺎﺣِ ٍﺮ َ‬ ‫ﻳَﺄْﺗُﻮﻙَ ﺑِﻜُ ِّﻞ َ‬ ‫ﻡ‪112 :7\39‬‬
‫‪@ @áîčÜÇ‬‬ ‫‪fl @_‹z‬‬ ‫Ž‪č‬‬‫‪fl @ğÝØ‬‬‫‪ ič @ÚìŽmdflí‬‬ ‫‪1‬‬ ‫‪8‬‬

‫‹‪@æg@aĆ‹udÛ @bfläÛ @Şæg@(aìÛbÓ@flæìflÇ‹čÏ@ñ‬‬ ‫‪flz‬‬ ‫‪fl‬‬ ‫‪Ş Ûa@bfluëfl‬‬ ‫ﻋ ۡﻮﻥَ ‪ .‬ﻗَﺎﻟُ ٓﻮﺍْ‪» :‬ﺇِ ﱠﻥ‪ 1‬ﻟﻨَﺎَ‬ ‫ُ‬
‫ﺴ َﺤ َﺮﺓ ﻓ ِۡﺮ َ‬ ‫َﻭ َﺟﺎ ٓ َء ٱﻟ ﱠ‬ ‫ﻋ ْﻮﻥَ ﻗَﺎﻟُﻮﺍ ﺇِ ﱠﻥ ﻟﻨَﺎَ‬ ‫ﺴ َﺤ َﺮﺓ ﻓ ِْﺮ َ‬ ‫ُ‬ ‫َﻭ َﺟﺎ َء ﺍﻟ ﱠ‬ ‫‪9‬‬
‫ﻡ‪113 :7\39‬‬
‫‪@ @µ‬‬ ‫×‪fl jč Üč Ìfl Ûa@Žåzflã@bŞä‬‬‫‬ ‫ٰ‬ ‫ۡ‬
‫َﻷ َ ۡﺟ ًﺮﺍ‪ ،‬ﺇِﻥ ﻛﻨﱠﺎ ﻧ َۡﺤ ُﻦ ٱﻟﻐَ ِﻠﺒِﻴﻦَ ؟«‬ ‫ُ‬ ‫ﺟْﺮﺍ ﺇِ ْﻥ ُﻛﻨﱠﺎ ﻧَﺤْ ُﻦ ْﺍﻟﻐَﺎ ِﻟﺒِﻴﻦَ‬ ‫َﻷ َ ً‬
‫‪@ @µ‬‬‫‹ ‪fl ič‬‬‫‪ŞÔ‬‬‫‪ ¾ a@flåàč Û @áØãŞ gëfl @áflÈãfl @flÞbÓ‬‬ ‫ﻗَﺎﻝَ‪» :‬ﻧَﻌَﻢۡ ‪َ ~ !1‬ﻭﺇِﻧﱠ ُﻜﻢۡ ﻟَﻤِ َﻦ ۡٱﻟ ُﻤﻘَ ﱠﺮﺑِﻴﻦَ «‪.‬‬ ‫ْ‬
‫ﻗَﺎ َﻝ ﻧَﻌَ ْﻢ َﻭﺇِﻧﱠ ُﻜ ْﻢ ﻟَﻤِ ﻦَ ﺍﻟ ُﻤﻘَ ﱠﺮﺑِﻴﻦَ‬ ‫‪10‬‬
‫ﻡ‪114 :7\39‬‬
‫ۡ‬
‫‪@flæìØãŞ @æc@bŞßgëfl @flïÔ‬‬ ‫‪č ÜŽm@æc@bŞßg@óflŽìŽàífl @(aìÛbÓ‬‬ ‫ِﻲ‪َ ،‬ﻭﺇِ ﱠﻣﺎ ٓ ﺃَﻥ‬ ‫ﺳ ٰ ٓﻰ! ﺇِ ﱠﻣﺎ ٓ ﺃَﻥ ﺗُﻠﻘ َ‬ ‫ﻗَﺎﻟُﻮﺍْ‪ٰ » :‬ﻳَ ُﻤﻮ َ‬ ‫ِﻲ َﻭﺇِ ﱠﻣﺎ ﺃ َ ْﻥ‬ ‫ﺳﻰ ﺇِ ﱠﻣﺎ ﺃ َ ْﻥ ﺗ ُ ْﻠﻘ َ‬ ‫ﻗَﺎﻟُﻮﺍ ﻳَﺎ ُﻣﻮ َ‬ ‫ﻡ‪115 :7\39‬‬
‫‪@ @µ‬‬ ‫‪fl Ô‬‬ ‫‪č ܾa@Žåzflã‬‬ ‫ﻧﱠ ُﻜﻮ َﻥ ﻧ َۡﺤ ُﻦ ۡٱﻟ ُﻤﻠﻘِﻴﻦَ «‪.‬‬
‫ۡ‬ ‫ْ‬ ‫ْ‬
‫ﻧَ ُﻜﻮﻥَ ﻧَﺤْ ُﻦ ﺍﻟ ُﻤﻠﻘِﻴﻦَ‬
‫‪@‘bŞäÛa@flåîŽ Çc@(a뎋z‬‬ ‫Ž‪fl‬‬ ‫‪fl @(aìÔÛc@bŞàÜ Ï‬‬ ‫‪ @(aìÔÛc@flÞbÓ‬‬ ‫ﺳ َﺤ ُﺮ ٓﻭﺍْ ﺃ َ ۡﻋﻴُﻦَ‬ ‫ﻗَﺎﻝَ‪» :‬ﺃ َ ۡﻟﻘُﻮﺍْ«‪ .‬ﻓَﻠَ ﱠﻤﺎ ٓ ﺃ َ ۡﻟﻘَ ۡﻮﺍْ‪َ ،‬‬ ‫ﺳ َﺤ ُﺮﻭﺍ ﺃ َ ْﻋﻴُﻦَ‬ ‫ﻗَﺎ َﻝ ﺃ َ ْﻟﻘُﻮﺍ ﻓَﻠَ ﱠﻤﺎ ﺃ َ ْﻟﻘَ ْﻮﺍ َ‬ ‫ﻡ‪116 :7\39‬‬
‫‪@ @áîčÄÇ‬‬ ‫‪fl @_‹zčič @ëbfluëfl @áŽçìŽjçfl ‹flnŽaflë‬‬ ‫ٱﺳﺘ َۡﺮ َﻫﺒُﻮ ُﻫﻢۡ ‪َ ،‬ﻭ َﺟﺎ ٓ ُءﻭ ِﺑﺴ ِۡﺤ ٍﺮ‬ ‫ﺎﺱ‪َ ،‬ﻭ ۡ‬ ‫ٱﻟﻨﱠ ِ‬ ‫ﺳﺘ َْﺮ َﻫﺒُﻮ ُﻫ ْﻢ َﻭ َﺟﺎﺅُﻭﺍ ِﺑﺴ ٍ‬
‫ِﺤْﺮ‬ ‫ﺎﺱ َﻭﺍ ْ‬ ‫ﺍﻟﻨﱠ ِ‬
‫ﻋﻈِ ٖﻴﻢ‪.‬‬ ‫َ‬ ‫ﻋﻈِ ٍﻴﻢ‬ ‫َ‬
‫‪@aflˆhÏ‬‬
‫‪ @Úbfl—Ç‬‬ ‫‪fl @ÕÛc@æc@óflŽìŽß@óÛg@bfläîflyëcëfl‬‬ ‫ﺼﺎﻙَ ﻡ‪.«1‬‬ ‫ﻋ َ‬ ‫ﻖ َ‬ ‫ﺳ ٰ ٓﻰ ﺃ َ ۡﻥ‪» :‬ﺃ َ ۡﻟ ِ‬ ‫َﻭﺃ َ ۡﻭ َﺣ ۡﻴﻨَﺎ ٓ ﺇِﻟَ ٰﻰ ُﻣﻮ َ‬ ‫ﺼﺎﻙَ‬ ‫ﻋ َ‬ ‫ﻖ َ‬ ‫ﺳﻰ ﺃ َ ْﻥ ﺃ َ ْﻟ ِ‬ ‫َﻭﺃ َ ْﻭ َﺣ ْﻴﻨَﺎ ﺇِﻟَﻰ ُﻣﻮ َ‬ ‫ﻡ‪117 :7\39‬‬
‫‪11‬‬

‫‪@ @æfl ìØÏ‬‬ ‫‪č dflí@bflß@ŽÑÔ‬‬ ‫‪ Üflm@flïçč‬‬ ‫ﻒ َﻣﺎ ﻳَ ۡﺄ ِﻓ ُﻜﻮﻥَ ‪2‬ﺕ‪.1‬‬ ‫ِﻲ ﺗ َۡﻠﻘَ ُ‬ ‫ﻓَﺈِﺫَﺍ ﻫ َ‬ ‫ﻒ َﻣﺎ ﻳَﺄ ْ ِﻓ ُﻜﻮ َﻥ‬ ‫ِﻲ ﺗ َْﻠﻘَ ُ‬ ‫ﻓَﺈِﺫَﺍ ﻫ َ‬
‫‪@ @æfl ìÜàfl Èflí@(aìŽãb×@bflß@flÝİ‬‬ ‫¨ ‪ ifl ëfl @Õş‬‬ ‫‪ a@flÉÓ‬‬ ‫‪ ìflÏ‬‬‫‬ ‫ﻓَ َﻮﻗَ َﻊ ۡٱﻟ َﺤﻖ َﻭﺑَﻄ َﻞ َﻣﺎ ﻛَﺎﻧﻮﺍ ﻳَﻌۡ َﻤﻠﻮﻥَ‪.‬‬
‫ُ‬ ‫ْ‬ ‫ُ‬ ‫َ ‪1‬‬
‫ﱡ‬ ‫ﻓَ َﻮﻗَ َﻊ ْﺍﻟ َﺤﻖ َﻭﺑَﻄ َﻞ َﻣﺎ ﻛَﺎﻧﻮﺍ ﻳَ ْﻌ َﻤﻠﻮﻥَ‬
‫ُ‬ ‫ُ‬ ‫َ‬ ‫ﱡ‬ ‫‪12‬‬
‫ﻡ‪118 :7\39‬‬
‫– ‪@ @åfl í‹Ìč‬‬‫‪fl @(aìŽjÜ Ô‬‬ ‫‪ ãaflë@ÙÛčbfläçŽ @(aìŽjÜč ÌŽ Ï‬‬ ‫‬ ‫ﺻﻐ ِِﺮﻳﻦَ ﺕ‪.1‬‬ ‫ﻓَﻐُ ِﻠﺒُﻮﺍْ ﻫُﻨَﺎﻟِﻚَ َﻭٱﻧﻘَﻠَﺒُﻮﺍْ ٰ َ‬ ‫ﺻﺎﻏ ِِﺮﻳ َﻦ‬ ‫ﻓَﻐُ ِﻠﺒُﻮﺍ ﻫُﻨَﺎﻟِﻚَ َﻭﺍ ْﻧﻘَﻠَﺒُﻮﺍ َ‬ ‫ﻡ‪119 :7\39‬‬
‫‪13‬‬

‫ُۡ‬ ‫ُ‬
‫ﺳ ِﺠﺪِﻳﻦَ‪.‬‬ ‫ﺴ َﺤ َﺮﺓ ُ ]‪َ ٰ [...‬‬ ‫ِﻲ ٱﻟ ﱠ‬ ‫َﻭﺃﻟﻘ َ‬ ‫ﺎﺟﺪِﻳ َﻦ‬ ‫ﺳ ِ‬ ‫ﺴ َﺤ َﺮﺓ ُ َ‬ ‫ِﻲ ﺍﻟ ﱠ‬ ‫َﻭﺃ ْﻟﻘ َ‬ ‫ﻡ‪120 :7\39‬‬
‫‪@ @åfl íč‡v‬‬ ‫Ž‪č‬‬ ‫‹‪fl @ñ‬‬
‫‪flz‬‬ ‫‪fl‬‬ ‫‪Ş Ûa@flïÔ‬‬ ‫‪č Ûcëfl‬‬ ‫ﺕ‪1‬‬ ‫‪14‬‬

‫‪@ @µ‬‬ ‫‪fl àč Ü È‬‬

‫‹‪fl Ûa@ğl‬‬ ‫‪fl ič @bŞäßfl a@(aìÛbÓ‬‬ ‫ﻡ‪1‬‬ ‫ۡ‬
‫ﻗَﺎﻟُ ٓﻮﺍ‪َ » :‬ءﺍ َﻣﻨﱠﺎ ﺑِ َﺮﺏّ ِ ٱﻟ ٰﻌَﻠَﻤِ ﻴﻦَ ‪،‬‬ ‫ْ‬ ‫ْ‬
‫ﻗَﺎﻟﻮﺍ ﺁ َﻣﻨﱠﺎ ﺑِ َﺮﺏّ ِ ﺍﻟﻌَﺎﻟَﻤِ ﻴﻦَ‬ ‫َ‬ ‫ُ‬ ‫‪15‬‬
‫ﻡ‪121 :7\39‬‬

‫ِﻴﻖ ﺑﻲ ﺕ‪ (2‬ﺍﺳﺮﺍﺋﻴﻞ ﻫﻮ ﺍﻹﺳﻢ ﺍﻟﺬﻱ ﻟُ ّﻘِﺐ ﺑﻪ ﻳﻌﻘﻮﺏ ﺑﻌﺪ ﺻﺮﺍﻋﻪ ﻣﻊ ﷲ‪ .‬ﻧﻘﺮﺃ ﻓﻲ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ‪:‬‬ ‫ِﻴﻖ َﻋ َﻠﻰ‪ :‬ﻭﺍﺟﺐ ﻋﻠﻲ‪ .‬ﺧﻄﺄ‪َ :‬ﺣﻘ ٌ‬ ‫‪ (1‬ﺣﻘﻴﻖ ﻋﻠﻲ ﺃﻥ‪ ،‬ﺣﻘﻴﻖ ﺃﻥ‪ ،‬ﺣﻘﻴﻖ ﺑﺄﻥ ♦ ﺕ‪َ (1‬ﺣﻘ ٌ‬ ‫‪1‬‬

‫ﻁﻠﻮﻉِ ﺍﻟ َﻔﺠْﺮ‪.‬‬ ‫ﻋﻪ َﺭ ُﺟ ٌﻞ ِﺇﻟﻰ ُ‬ ‫ﻓﺼﺎﺭ َ‬

‫َ‬ ‫َﻩ‪.‬‬ ‫ﺪ‬ ‫ﺣ‬‫ﻭ‬‫َ‬ ‫ْﻘﻮﺏُ‬ ‫ﻌ‬ ‫ﻳ‬
‫َ‬ ‫ِﻲ‬
‫َ‬ ‫ﻘ‬ ‫ﺑ‬
‫َ‬ ‫ﻭ‬ ‫ﻪ‪.‬‬ ‫َ‬ ‫ﻟ‬ ‫ﻛﺎﻥَ‬ ‫ﻣﺎ‬ ‫ﱠﺮ‬
‫َ‬ ‫ﺒ‬ ‫ﻋ‬
‫َ‬ ‫ﻭ‬ ‫ﺍﻟﻮﺍﺩﻱ‬ ‫ﻢ‬‫ﻫ‬
‫َ ُ‬ ‫ﱠﺮ‬ ‫ﺒ‬‫ﻋ‬‫َ‬ ‫ﻭ‬ ‫ﻫﻢ‬ ‫َ‬ ‫ﺬ‬ ‫ﺧ‬
‫َ‬ ‫ﺿﺔَ ﻳَﺒﱡﻮﻕ‪ .‬ﺃ َ‬ ‫ﻣﺮﺃَﺗ َﻴﻪ ﻭﺧﺎ ِﺩ َﻣﺘ َﻴﻪ ﻭﺑَﻨﻴﻪ ﺍﻷ َ َﺣﺪَ َﻋﺸَﺮ ﻓ َﻌﺒَ َﺮ َﻣﺨﺎ َ‬ ‫ﻭﻗﺎﻡ ﻓﻲ ﺗِﻠﻚَ ﺍﻟﻠﱠﻴﻠَﺔ ﻓﺄ َ َﺧﺬَ ﺍ َ َ‬ ‫» َ‬
‫ﺒﺎﺭﻛَﻨﻲ‪ .‬ﻓﻘﺎ َﻝ ﻟﻬﻤﺎ ﺍ َﺳﻤُﻚَ ؟‬ ‫ﺻﺮﻓُﻚَ ﺃَﻭ ﺗ ُ ِ‬ ‫ﻁﻠَ َﻊ ﺍﻟﻔَﺠْ ﺮ‪ .‬ﻓﻘﺎ َﻝ ﻳَ ْﻌﻘﻮﺏ‪ :‬ﻻ ﺃ َ ِ‬ ‫ﺼﺎﺭ َﻋﺘِﻪ ﻟَﻪ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺻﺮﻓﻨﻲ‪ ،‬ﻷَﻧﱠﻪ ﻗﺪ َ‬ ‫ﻘﻮﺏ ﻓﻲ ُﻣ َ‬ ‫ﺲ ُﺣﻖﱠ َﻭ ِﺭﻛِﻪ‪ ،‬ﻓﺂﻧ َﺨﻠَ َﻊ ُﺣﻖﱡ َﻭ ِﺭﻙِ ﻳَ ْﻌ َ‬ ‫ﻭﺭﺃَﻯ ﺃ َ ﱠﻧﻪ ﻻ ﻳَﻘﺪ ُِﺭ ﻋﻠَﻴﻪ‪ ،‬ﻓﻠَ َﻤ َ‬
‫ﺑﺎﺭﻛَﻪ ﻫﻨﺎﻙ‪.‬‬ ‫ﻋﻦ ﺍَﺳْﻤﻲ؟‪َ ،‬‬ ‫ﺳ َﺆﺍﻟُﻚَ ِ‬ ‫ﺎﺱ ﻓﻐَﻠَﺒﺖَ ‪ .‬ﻭﺳﺄَﻟَﻪ ﻳَ ْﻌﻘﻮﺏُ ﻗﺎﻝ‪َ :‬ﻋ ِ ّﺮ ْﻓﻨﻲ ﺍَﺳ َﻤﻚَ ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻟ َِﻢ ُ‬ ‫ﷲ ﻭﺍﻟﻨﱠ َ‬ ‫ﺻﺎﺭﻋﺖَ َ‬ ‫َ‬ ‫ﻘﻮﺏ ﻓﻴﻤﺎ ﺑَ ْﻌﺪ‪ ،‬ﺑﻞ ِﺇﺳْﺮﺍﺋﻴﻞ‪ ،‬ﻷَﻧﱠﻚَ‬ ‫ﻗﺎﻝَ‪ :‬ﻳَ ْﻌﻘﻮﺏ‪ .‬ﻗﺎﻝ‪ :‬ﻻ ﻳَﻜﻮ ُﻥ ﺁﺳﻤُﻚَ ﻳَ ْﻌ َ‬
‫ﻌﺮ ُﺝ ِﻣﻦ َﻭ ِﺭﻛِﻪ‪ .‬ﻭﻟِﺬﻟِﻚ ﻻ ﻳَﺄ ُﻛ ُﻞ ﺑَﻨﻮ ﺇﺳْﺮﺍﺋﻴ َﻞ ﻋِﺮْ ﻕَ‬ ‫ُﺒﻮﺭﻩ ﻓَﻨﻮﺋﻴﻞ‪ ،‬ﻭﻫﻮ ﻳَ ُ‬ ‫ﻤﺲ ﻋِﻨﺪَ ﻋ ِ‬ ‫ﺸ ُ‬ ‫ﺷﺮﻗَﺖ ﻟَﻪ ﺍﻟ ﱠ‬ ‫ﻗﺎﺋﻼ‪ :‬ﺇِﻧِّﻲ ﺭﺃَﻳﺖُ ﷲَ َﻭﺟْ ًﻬﺎ ِﺇﻟﻰ َﻭﺟْ ﻪ‪ ،‬ﻭﻧَ َﺠﺖ ﻧَ ْﻔﺴﻲ‪ .‬ﻭﺃ َ َ‬ ‫ﻭﺳ ﱠﻤﻰ ﻳَﻌْﻘﻮﺏُ ﺍﻟ َﻤﻜﺎﻥَ ﻓَﻨﻮﺋﻴ َﻞ ً‬
‫ﻕ ﺍﻟﻨﱠﺴﺎ« )ﺗﻜﻮﻳﻦ ‪ .(33-23 :32‬ﻭﻟﻜﻦ ‪ Sawma‬ﻳﺮﻯ ﺍﻥ ﻛﻠﻤﺔ ﺍﺳﺮﺍﺋﻴﻞ ﺗﻌﻨﻲ‪ :‬ﺍﺛﺮ ﷲ ) ‪Sawma, p.‬‬ ‫ِ‬ ‫ِﺮْ‬‫ﻋ‬ ‫ﻋﻠﻰ‬ ‫ﻘﻮﺏ‬
‫َ‬ ‫ﻌ‬
‫ْ‬ ‫ﻳ‬
‫َ‬ ‫ﻙِ‬ ‫ﺭ‬ ‫ﻭ‬
‫َ ِ‬ ‫ﻖﱠ‬ ‫ﺣ‬
‫ُ‬ ‫ﺲ‬
‫َ َ‬‫ﻤ‬ ‫َ‬ ‫ﻟ‬ ‫ﻪ‬‫ﻧ‬‫ﱠ‬ ‫َ‬ ‫ﻷ‬ ‫ﻮﻡ‪،‬‬ ‫ﻴ‬
‫َ‬ ‫ﺍﻟ‬ ‫ﻫﺬﺍ‬ ‫ﺍﻟﻮ ِﺭﻙِ ِﺇﻟﻰ‬ ‫ﻖ َ‬ ‫ﺍﻟﻨﱠﺴﺎ ﺍﻟﱠﺬﻱ ﻓﻲ ُﺣ ّ ِ‬
‫‪.(117‬‬
‫‪ِ (1‬ﺟﻴْﺖَ ‪.‬‬ ‫‪2‬‬

‫ﻡ‪ (1‬ﻭﻓﻘًﺎ ﻟﺴﻔﺮ ﺍﻟﺨﺮﻭﺝ )‪ (10 :7‬ﺍﻟﺬﻱ ﺃﻟﻘﻰ ﺍﻟﻌﺼﺎ ﻫﻮ ﻫﺎﺭﻭﻥ ﻭﻟﻴﺲ ﻣﻮﺳﻰ‪ .‬ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺃﻥ ﷲ ﻓﻲ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﻳﻌﻄﻲ ﻣﻮﺳﻰ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺻﻨﻊ ﺛﻼﺙ ﺁﻳﺎﺕ‪ :‬ﺍﻷﻭﻟﻰ ﺗﺤﻮﻳﻞ ﺍﻟﻌﺼﺎ‬ ‫‪3‬‬

‫ﺟﺎﺏ ﻣﻮﺳﻰ ﻭﻗﺎﻝ‪ :‬ﻭ ِﺇﻥ‬ ‫ﺇﻟﻰ ﺃﻓﻌﻰ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗﺤﻮﻳﻞ ﻳﺪ ﻣﻮﺳﻰ ﺑﺮﺻﺎء ﺑﻴﻀﺎء ﻭﺇﻋﺎﺩﺗﻬﺎ ﻁﺒﻴﻌﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﺻﺐ ﻣﺎء ﺍﻟﻨﻴﻞ ﻋﻠﻰ ﺍﻟﻴﺎﺑﺴﺔ ﻭﺗﺤﻮﻳﻠﻬﺎ ﺇﻟﻰ ﺩﻡ‪ .‬ﻓﻨﺤﻦ ﻧﻘﺮﺃ ﻓﻲ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ‪» :‬ﻓﺄ َ َ‬
‫ﺏ‬ ‫ﻓﺼﺎﺭﺕ َﺣﻴﱠﺔً‪ ،‬ﻓ َﻬ َﺮ َ‬ ‫َ‬ ‫ﺼﺎ‪ .‬ﻗﺎﻝ‪ :‬ﺃَ ْﻟﻘِﻬﺎ ﻋﻠﻰ ﺍﻷَﺭﺽ‪ .‬ﻓﺄ َ ْﻟﻘﺎﻫﺎ ﻋﻠﻰ‪ ،‬ﻷَﺭﺽ‪،‬‬ ‫ﺍﻟﺮﺏّ ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﱠﺬﻱ ﻓﻲ ﻳَﺪِﻙَ ؟ ﻗﺎﻝ‪ :‬ﻋ ً‬ ‫ﺍﻟﺮﺏّ ؟ ﻓﻘﺎ َﻝ ﻟَﻪ ﱠ‬ ‫ﺼﺪِّﻗﻮﻧﻲ ﻭﻟَﻢ ﻳَﺴ َﻤﻌﻮﺍ ِﻟﻘَﻮﻟﻲ‪ ،‬ﺑﻞ ﻗﺎﻟﻮﺍ‪ :‬ﻟﻢ ﻳَﺘ َﺮﺍ َء ﻟَﻚَ ﱠ‬ ‫ﻟﻢ ﻳُ َ‬
‫ﺍﻟﺮﺏﱡ ﺇﻟﻪُ ﺁﺑﺎ ِﺋ ِﻬﻢ‪ِ ،‬ﺇﻟﻪُ ِﺇﺑْﺮﺍﻫﻴﻢ ﻭ ِﺇﻟﻪُ ِﺇﺳﺤﻖ‬ ‫َ ﻚَ ﱠ‬ ‫َ‬ ‫ﻟ‬ ‫ﻯ‬ ‫ء‬ ‫َﺮﺍ‬ ‫ﺗ‬ ‫ﻗﺪ‬ ‫ﻥ‬‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ِﻗﻮﺍ‬‫ّ‬ ‫ﺪ‬ ‫ﺼ‬
‫َ‬ ‫ُ‬ ‫ﻳ‬ ‫َﻲ‬ ‫ﻜ‬ ‫ﻟ‬
‫ِ‬ ‫ﻗﺎﻝ‪:‬‬ ‫ﺼﺎ ﻓﻲ َﻳﺪِﻩ‪.‬‬ ‫ﺴﻚَ ِﺑﻬﺎ‪ ،‬ﻓﻌﺎﺩَﺕ َﻋ ً‬ ‫ﺍﻟﺮﺏﱡ ﻟِﻤﻮﺳﻰ‪ُ :‬ﻣﺪﱠ َﻳﺪَﻙَ ﻭﺃَﻣ ِﺴﻚْ ِﺑﺬَﻧَ ِﺒﻬﺎ‪ .‬ﻓ َﻤﺪﱠ َﻳﺪَﻩ ﻭﺃﻣ َ‬ ‫ﻣﻮﺳﻰ ﻣِ ﻦ َﻭﺟ ِﻬﻬﺎ‪ .‬ﻓﻘﺎ َﻝ ﱠ‬
‫ﻋ ِّﺒﻪ‪،‬‬ ‫ﺧﺮ َﺟﻬﺎ ﻣِﻦ ُ‬ ‫ﻋﺒِّﻪ‪ ،‬ﺛ ُ ﱠﻢ ﺃ َ َ‬ ‫ﺻﺎ ُء ﻛﺎﻟﺜﱠ ْﻠﺞ‪ .‬ﻓﻘﺎﻝ‪ُ :‬ﺭﺩﱠ ﻳَﺪَﻙَ ِﺇﻟﻰ ُﻋﺒِّﻚَ ‪ .‬ﻓَﺮﺩﱠ ﻳَﺪَﻩ ﺇِﻟﻰ ُ‬ ‫ﺃﺧﺮ َﺟﻬﺎ‪ ،‬ﻓﺈِﺫﺍ ﻳَﺪُﻩ ﺑَﺮْ َ‬ ‫ﻋﺒِّﻪ‪ ،‬ﺛ ُ ﱠﻢ َ‬ ‫ﻋﺒِّﻚَ ‪ .‬ﻓﺄَﺩ َﺧ َﻞ ﻳَﺪَﻩ ﻓﻲ ُ‬ ‫ﺍﻟﺮﺏﱡ ﺃﻳﻀًﺎ‪ :‬ﺃَﺩﺧِ ﻞْ ﻳَﺪَﻙَ ﻓﻲ ُ‬ ‫ﻭﺇِﻟﻪ ﻳَ ْﻌﻘﻮﺏ‪ .‬ﻭﻗﺎ َﻝ َﻟﻪ ﱠ‬
‫َﻴﻦ ﺍﻵ َﻳﺘ َﻴﻦ ﻭﻟَﻢ َﻳﺴ َﻤﻌﻮﺍ ِﻟﻘَﻮﻟِﻚَ ‪ ،‬ﺗﺄ ُﺧﺬُ ﻣِ ﻦ ﻣﺎءِ ﺍﻟ ّﻨِﻴ ِﻞ‬ ‫ﺼﺪِّﻗﻮﺍ ﻫﺎﺗ ِ‬ ‫ﺻﻮﺕَ ﺍﻵﻳﺔ ﺍﻷ ُ ْﺧﺮﻯ‪ .‬ﻭ ِﺇﻥ ﻟَﻢ ﻳُ َ‬ ‫ﺼﺪِّﻗﻮﻥَ َ‬ ‫ﺕ ﺍﻵﻳﺔ ﺍﻷُﻭﻟﻰ ﻳُ َ‬ ‫ﺼﻮ ِ‬ ‫ﺼﺪِّﻗﻮﻙَ ﻭﻟَﻢ َﻳﺴﺘ َﻤِﻌﻮﺍ ِﻟ َ‬ ‫ﺴﺪِﻩ‪ .‬ﻗﺎﻝ‪ :‬ﻓﺈِﻥ ﻟَﻢ ﻳُ َ‬ ‫ﻓﻌﺎﺩَﺕ ﻛَﺴﺎﺋِﺮ َﺟ َ‬
‫ﺴﺔ« )ﺧﺮﻭﺝ ‪ .(9-1 :4‬ﺃﻣﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻜﺘﻔﻲ ﷲ ﺑﺂﻳﺘﻴﻦ‪ :‬ﺍﻷﻭﻟﻰ ﺗﺤﻮﻳﻞ ﺍﻟﻌﺼﺎ ﺇﻟﻰ ﺃﻓﻌﻰ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗﺤﻮﻳﻞ ﻳﺪﻩ‬ ‫ﺴﺔ‪ .‬ﻓﺈِﻥﱠ ﺍﻟﻤﺎ َء ﺍﻟﱠﺬﻱ ﺗﺄ ُﺧﺬُﻩ ِﻣ َﻦ ﺍﻟﻨِّﻴ ِﻞ َﻳﺘ َ َﺤ ﱠﻮ ُﻝ ﺩَ ًﻣﺎ ﻋﻠﻰ ﺍﻟﻴﺎﺑِ َ‬ ‫ﻭﺗَﺼُﺐﱡ ﻋﻠﻰ ﺍﻟﻴﺎﺑِ َ‬
‫ﺑﻴﻀﺎء ﻭﺇﻋﺎﺩﺗﻬﺎ ﺇﻟﻰ ﻁﺒﻴﻌﺘﻬﺎ ♦ ﺕ‪ (1‬ﺗﻨﺎﻗﺾ‪ :‬ﺃﺻﺒﺤﺖ ﻋﺼﺎ ﻣﻮﺳﻰ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 10 :27\48‬ﻭ‪» 31 :28\49‬ﻛﺄﻧﻬﺎ ﺟﺎﻥ«‪ ،‬ﻭﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 107 :7\39‬ﻭ‪» 32 :26\47‬ﺛﻌﺒﺎﻥ ﻣﺒﻴﻦ«‪.‬‬
‫ﻡ‪ (1‬ﻫﺬﻩ ﺍﻟﻤﻌﺠﺰﺓ ﺍﻟﺘﻲ ﻋﻠﻤﻬﺎ ﷲ ﻟﻤﻮﺳﻰ )ﺧﺮﻭﺝ ‪ (7-6 :4‬ﻟﻢ ﻳﺬﻛﺮﻫﺎ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﻭﻟﻜﻦ ﺟﺎء ﺫﻛﺮﻫﺎ ﻓﻲ ﺑﻴﺮﻛﻲ ﺭﺑﻲ ﺍﻟﻴﻌﺎﺯﺭ ﺍﻟﻔﺼﻞ ‪Pirqé de Rabbi Eliézer, chap. ) 48‬‬ ‫‪4‬‬

‫‪.(48‬‬
‫‪ْ (1‬ﺍﻟ َﻤ َﻼ‪ْ ،‬ﺍﻟ َﻤﻠَﻮ‬ ‫‪5‬‬

‫ﺿ ُﻜ ْﻢ ]ﻓﻘﺎﻝ ﻓﺮﻋﻮﻥ[ َﻣﺎﺫَﺍ ﺗَﺄ ْ ُﻣ ُﺮﻭ َﻥ )ﺍﻟﻔﺮﺍء ‪.(http://goo.gl/Pj3oju‬‬ ‫ﻭﻥ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻳ ُِﺮﻳﺪُ ﺃ َ ْﻥ ﻳ ُْﺨ ِﺮ َﺟ ُﻜ ْﻢ ﻣِ ْﻦ ﺃَﺭْ ِ‬ ‫‪ (1‬ﺗ َﺄ ْ ُﻣ ُﺮ ِ‬
‫‪6‬‬

‫‪ (1‬ﺃﺭْ ِﺟﺌْﻪُ‪ ،‬ﺃﺭْ ِﺟﺌْﻪِ‪ ،‬ﺃﺭْ ِﺟﺌْﻬﻮ‪ ،‬ﺃﺭْ ِﺟﻪِ‪ ،‬ﺃﺭْ ِﺟﻬﻲ‪ ،‬ﺃﺭْ ِﺟﺌْﻬﻲ‪.‬‬ ‫‪7‬‬

‫ﺳﺤّﺎﺭ‪.‬‬ ‫‪َ (1‬‬ ‫‪8‬‬

‫‪ (1‬ﺃﺇ ﱠﻥ‪.‬‬ ‫‪9‬‬

‫‪ (1‬ﻧَﻌِﻢ‪.‬‬ ‫‪10‬‬

‫ﻒ‪ ،‬ﺗَﻠَﻘﱠﻢ ‪ (2‬ﻳَﺎﻓِ ُﻜﻮﻥَ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 107 :7\39‬ﺕ‪ (1‬ﺃﻓﻚ‪ :‬ﺃﻣﻌﻦ ﻓﻲ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺃﻓﻚ ﻓﻼﻧًﺎ‪ :‬ﺻﺮﻓﻪ ﻭﻏﻴﱠﺮ ﺭﺃﻳﻪ ﺑﺎﻟﺨﺪﺍﻉ‪ .‬ﻭﻫﻨﺎ ﻳَﺄْﻓِ ُﻜﻮ َﻥ‪ :‬ﻳﻜﺬﺑﻮﻥ ﻭﻳﻔﺘﺮﻭﻥ‪.‬‬ ‫‪ (1‬ﺗَﻠَﻘﱠ ُ‬ ‫‪11‬‬

‫ﻄﻞَ‪.‬‬ ‫‪َ (1‬ﻭﺃ َ ْﺑ َ‬ ‫‪12‬‬

‫ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.29 :9\113‬‬ ‫‪13‬‬

‫ُ‬
‫ﺎﺟﺪِﻳﻦَ ‪.‬‬ ‫ﺳ ِ‬ ‫ﺴ َﺤ َﺮﺓ ُ ]ﺃﺭﺿًﺎ[ َ‬ ‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺃ ْﻟﻘ َ‬
‫ِﻲ ﺍﻟ ﱠ‬ ‫‪14‬‬

‫ﻓﻴﺼﻴﺮ‬
‫َ‬ ‫ﺭﺽ‪،‬‬ ‫َ‬ ‫ﻷ‬ ‫ﺍ‬ ‫ﺮﺍﺏ‬
‫َ‬ ‫ُ‬ ‫ﺗ‬ ‫ﺏْ‬ ‫ﺿﺮ‬
‫ِ‬ ‫َ‬ ‫ﺍ‬‫ﻭ‬ ‫َﺼﺎﻙَ‬ ‫ﻋ‬ ‫ﱠ‬ ‫ﺪ‬ ‫ﻣ‬
‫ُ‬ ‫ِﻬﺎﺭﻭﻥ‪:‬‬ ‫ﻟ‬ ‫ﻞْ‬ ‫ُ‬ ‫ﻗ‬ ‫ِﻤﻮﺳﻰ‪:‬‬ ‫ﻟ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮﱠ‬ ‫ﻝ‬
‫َ‬ ‫ﻓﻘﺎ‬ ‫»‬ ‫ﺍﻟﺨﺮﻭﺝ‪:‬‬ ‫ﺳﻔﺮ‬ ‫ﻓﻲ‬ ‫ﻧﻘﺮﺃ‬ ‫ﻓﻨﺤﻦ‬ ‫ﻭﻫﺎﺭﻭﻥ‪.‬‬ ‫ﻟﻤﻮﺳﻰ‬ ‫ﺳﺠﺪﻭﺍ‬ ‫ﺃﻭ‬ ‫ﺁﻣﻨﻮﺍ‬ ‫ﺍﻟﺴﺤﺮﺓ‬ ‫ﻡ‪ (1‬ﻻ ﺗﻘﻮﻝ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻥ‬ ‫‪15‬‬

‫ﺭﺽ ﻣِ ﺼْﺮ‪.‬‬ ‫ﺻﺎﺭ ﺑَﻌﻮﺿًﺎ ﻓﻲ ُﻛ ِّﻞ ﺃ َ ِ‬ ‫َ‬ ‫ﺭﺽ‬‫ﺏ ﺍﻷ َ ِ‬ ‫ﺎﺱ ﻭﺍﻟﺒَﻬﺎﺋِﻢ‪ُ .‬ﻛ ﱡﻞ ﺗُﺮﺍ ِ‬ ‫ﺭﺽ‪ ،‬ﻓﻜﺎ َﻥ ﺑَﻌﻮﺽٌ ﻋﻠﻰ ﺍﻟﻨﱠ ِ‬ ‫ﺮﺍﺏ ﺍﻷ َ ِ‬ ‫ﺏ ﺗُ َ‬ ‫ﻀ َﺮ َ‬‫ﺭﺽ ﻣِ ﺼﺮ‪ .‬ﻓﻔﻌَﻼ ﻛﺬﻟﻚ‪َ :‬ﻣﺪﱠ ﻫﺎﺭﻭ ُﻥ ﻳَﺪَﻩ ﺑِﻌَﺼﺎﻩ ﻓ َ‬ ‫ﺑَﻌﻮﺿًﺎ ﻓﻲ ُﻛ ِّﻞ ﺃ َ ِ‬
‫‪128‬‬
 ‫‪@ @æfl 뎋çfl ëfl @óflŽìŽß@ğlŠ‬‬ ‫‪fl‬‬ ‫ﺳ ٰﻰ َﻭ ٰ َﻫ ُﺮﻭﻥَ «‪.‬‬ ‫َﺭﺏّ ِ ُﻣﻮ َ‬ ‫َﺎﺭﻭﻥَ‬ ‫ﺳﻰ َﻭﻫ ُ‬ ‫َﺭﺏّ ِ ُﻣﻮ َ‬ ‫ﻡ‪122 :7\39‬‬
‫ˆ‪@áØÛ @flæ‬‬ ‫‪fl a@æc@flÝjÓ@éči@áŽnäflßa@ŽæìflÇ‹čÏ@flÞbÓ‬‬ ‫ﻋ ۡﻮﻥُ‪َ » :‬ءﺍ َﻣﻨﺘُﻢ‪ 1‬ﺑِِۦﻪ ﻗَ ۡﺒ َﻞ ﺃ َ ۡﻥ َءﺍﺫَﻥَ‬ ‫َ‬ ‫ِﺮ‬ ‫ۡ‬ ‫ﻓ‬ ‫ﻝ‬‫َ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫ﻢ‬
‫ْ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻟ‬ ‫ﻥَ‬ ‫َ‬ ‫ﺫ‬ ‫َ‬ ‫ﺁ‬ ‫ﻥ‬ ‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﻞ‬ ‫َ‬ ‫ﺒ‬ ‫ْ‬ ‫َ‬ ‫ﻗ‬ ‫ﻪ‬
‫ﻋْ َ ْ ِ ِ‬
‫ﺑ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺘ‬ ‫ْ‬
‫ﻨ‬ ‫ﻣ‬ ‫َ‬ ‫ﺁ‬ ‫ُ‬
‫ﻥ‬ ‫ﻮ‬ ‫ﻗَﺎ َﻝ ﻓ ِْﺮ َ‬ ‫‪1‬‬
‫ﻡ‪123 :7\39‬‬
‫‪@čòäfl íč‡¾ a@ïčÏ@ŽêìŽàmŽ ‹Øߪ @‹ØflàÛ @afl‰çfl @Şæg‬‬ ‫ﻟَ ُﻜﻢۡ ؟ ِﺇ ﱠﻥ ٰ َﻫﺬَﺍ ﻟَ َﻤ ۡﻜ ‪ٞ‬ﺮ ﱠﻣﻜ َۡﺮﺗ ُ ُﻤﻮﻩ ُ ﻓِﻲ ۡٱﻟ َﻤﺪِﻳﻨَﺔِ‪،‬‬ ‫ِﺇ ﱠﻥ َﻫﺬَﺍ ﻟَ َﻤ ْﻜ ٌﺮ َﻣﻜ َْﺮﺗ ُ ُﻤﻮﻩ ُ ﻓِﻲ ْﺍﻟ َﻤﺪِﻳﻨَ ِﺔ‬
‫‪@ @æfl ìŽàÜ Èflm@flÒìflÏ‬‬ ‫‹‪ @bflèÜ çc@bflèäčß@(aìŽu‬‬ ‫‪ ƒŽnÛč‬‬ ‫ﻑ ﺗَﻌۡ ﻠَ ُﻤﻮﻥَ ‪.‬‬ ‫ﺴ ۡﻮ َ‬ ‫ﻑ ﺗ َ ْﻌﻠَ ُﻤﻮﻥَ ِﻟﺘ ُ ۡﺨ ِﺮ ُﺟﻮﺍْ ﻣِ ۡﻨ َﻬﺎ ٓ ﺃ َ ۡﻫﻠَ َﻬﺎ‪ ~ .‬ﻓَ َ‬ ‫ﺴ ْﻮ َ‬ ‫ِﻟﺘ ُ ْﺨ ِﺮ ُﺟﻮﺍ ﻣِ ْﻨ َﻬﺎ ﺃ َ ْﻫﻠَ َﻬﺎ ﻓَ َ‬
‫‚‪@ÑÜ‬‬ ‫‪č @åğß@áØÜ u‬‬ ‫‡ ‪Ž Šcëfl @áØífl‬‬ ‫‪č íc@ŞåÈ‬‬ ‫‪flİ‬‬ ‫‪n Ó‬‬ ‫‪ dÛ‬‬ ‫ﻒ‪ ،‬ﺛ ﱠﻢُ‬ ‫َ‬ ‫ٰ‬
‫ﻄﻌَ ﱠﻦ ﺃ َ ْﻳ ِﺪﻳَ ُﻜ ْﻢ َﻭﺃ َ ْﺭ ُﺟﻠَ ُﻜ ْﻢ ﻣِ ﻦ ﺧِ ﻼﻑٍ ﻷﻗ ِﻄﻌَﻦ ﺃﻳ ِﺪﻳَﻜﻢۡ َﻭﺃ ۡﺭ ُﺟﻠﻜﻢ ّﻣِﻦ ﺧِ ﻠ ٖ‬
‫ۡ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫ُ ّ ‪1‬‬
‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َﻷُﻗَ ِ ّ‬ ‫‪2‬‬
‫ﻡ‪124 :7\39‬‬
‫‪@ @µ‬‬ ‫‪fl È‬‬ ‫»‪č‬‬‫– ‪ c @áØäŞ jfl Ün‬‬ ‫‪fl dÛ @ŞáqŽ‬‬ ‫ﺻ ِﻠﺒَﻨﱠﻜﻢۡ ﺃﺟۡ َﻤﻌِﻴﻦَ «‪.‬‬ ‫َ‬ ‫‪1‬ﺕ‪1‬‬
‫ُ‬ ‫ّ‬ ‫َﻷ َ‬ ‫ُ‬ ‫ﺻ ِﻠﺒَﻨﱠﻜ ْﻢ ﺃﺟْ َﻤﻌِﻴﻦَ‬ ‫َ‬ ‫ُ‬ ‫ّ‬ ‫ُ‬
‫ﺛ ُ ﱠﻢ َﻷ َ‬
‫‪@ @æfl ìŽjÜč Ô‬‬‫‪ äŽß@bfläiğ Š‬‬ ‫‪fl @óÛg@bŞãg@(aìÛbÓ‬‬ ‫ﻗَﺎﻟ ٓﻮﺍ‪» :‬ﺇِﻧﱠﺎ ٓ ﺇِﻟَ ٰﻰ َﺭﺑِّﻨَﺎ ُﻣﻨﻘَ ِﻠﺒُﻮﻥَ‪.‬‬ ‫ْ‬ ‫ُ‬ ‫ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ ﺇِﻟَﻰ َﺭﺑِّﻨَﺎ ُﻣ ْﻨﻘَ ِﻠﺒُﻮﻥَ‬ ‫ﻡ‪125 :7\39‬‬
‫‪@bŞàÛ @bfläiğ Š‬‬
‫‪fl @čoífl bič @bŞäßfl a@æc@bKÛg@bŞäßč @ŽáÔ‬‬‫‪č äflm@bflßëfl‬‬ ‫ﺖ َﺭﺑِّﻨَﺎ‪ ،‬ﻟَ ﱠﻤﺎ‬ ‫ﻻ ﺃ ۡﻥ َءﺍ َﻣﻨﱠﺎ ﺑِﺎ ٰﻳَ ِ‬ ‫َ‬ ‫َﻭ َﻣﺎ ﺗ َﻨ ِﻘ ُﻢ ﻣِ ﻨﱠﺎ ٓ ﺇِ ﱠ ٓ‬
‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬
‫ﺕ َﺭﺑِّﻨَﺎ‬ ‫َﻭ َﻣﺎ ﺗ َ ْﻨ ِﻘ ُﻢ ﻣِ ﻨﱠﺎ ﺇِ ﱠﻻ ﺃ َ ْﻥ ﺁَ َﻣﻨﱠﺎ ﺑِﺂَﻳَﺎ ِ‬ ‫‪3‬‬
‫ﻡ‪126 :7\39‬‬
‫‪@bfläÏ‬‬‫‪K ìfl mfl ëfl @afl–@bfläîÜÇ‬‬ ‫‪fl @΋Ïc@bfläiŞ Š‬‬ ‫‪fl @bflämbflu‬‬ ‫ﺻ ۡﺒ ٗﺮﺍ َﻭﺗ ََﻮﻓﱠﻨَﺎ‬ ‫ﻋﻠَ ۡﻴﻨَﺎ َ‬ ‫ۡ‬
‫َﺟﺎ ٓ َء ۡﺗﻨَﺎ‪َ .‬ﺭﺑﱠﻨَﺎٓ! ﺃﻓ ِﺮﻍ َ‬ ‫ۡ‬ ‫َ‬ ‫ﺻﺒ ًْﺮﺍ‬ ‫ﻋﻠَ ْﻴﻨَﺎ َ‬ ‫ﻍ َ‬ ‫ﻟَ ﱠﻤﺎ َﺟﺎ َءﺗْﻨَﺎ َﺭﺑﱠﻨَﺎ ﺃ َ ْﻓ ِﺮ ْ‬
‫‪@ @µ‬‬‫‪fl àč Üč Žß‬‬ ‫ُﻣ ۡﺴﻠِﻤِ ﻴﻦَ «‪.‬‬ ‫ﺴﻠِﻤِ ﻴ َﻦ‬ ‫َﻭﺗ ََﻮﻓﱠﻨَﺎ ُﻣ ْ‬
‫‪@óflŽìŽß@ŽŠ‰‬‬ ‫‪fl mfl c @flæìflÇ‹čÏ@âìÓ@åčß@dÜ ¾ a@flÞbÓëfl‬‬ ‫ﺳ ٰﻰ‬ ‫ُ َ‬ ‫ﻮ‬ ‫ﻣ‬ ‫ﺭ‬
‫ُ‬ ‫َ‬ ‫ﺬ‬ ‫َ‬ ‫ﺗ‬ ‫َ‬ ‫ﺃ‬ ‫»‬ ‫‪:‬‬ ‫ﻥَ‬ ‫ﻮ‬ ‫ۡ‬ ‫ﻋ‬
‫َ‬ ‫ِﺮ‬ ‫ۡ‬ ‫ﻓ‬ ‫ﻡ‬ ‫ِ‬ ‫ﻮ‬ ‫ۡ‬ ‫َ‬ ‫ﻗ‬ ‫ﻣِﻦ‬ ‫ُ‪1‬‬
‫ﻸ‬ ‫َ‬ ‫ﻤ‬ ‫َ‬ ‫ٱﻟ‬‫ۡ‬ ‫ﻝ‬ ‫َ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫ﻭ‬ ‫َ‬ ‫ﺭ‬‫ُ‬ ‫َ‬ ‫ﺬ‬ ‫َ‬ ‫ﺗ‬ ‫َ‬ ‫ﺃ‬ ‫ﻥَ‬ ‫ﻮ‬‫َْ‬ ‫ﻋ‬ ‫ِﺮ‬ ‫ْ‬ ‫ﻓ‬ ‫ﻡ‬ ‫ﻮ‬
‫ِْ‬ ‫َ‬ ‫ﻗ‬ ‫ﻦ‬ ‫ْ‬ ‫ﻣِ‬ ‫ُ‬ ‫ﻸ‬ ‫َﻭﻗَﺎ َﻝ ْﺍﻟ َﻤ َ‬ ‫‪4‬‬
‫ﻡ‪127 :7\39‬‬
‫‪@ÚŠ‬‬ ‫‪fl‰‬‬ ‫‡‪fl ífl ëfl @Šþa@ïčÏ@(aëŽ‬‬ ‫‪č ÐŽîÛč@Žéßfl ìÓëfl‬‬ ‫‪2‬‬
‫ﺽ َﻭ َﻳﺬَ َﺭﻙَ‬ ‫ِ‬ ‫ﺭ‬ ‫ۡ‬ ‫َ‬ ‫ٱﻷ‬ ‫ۡ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ْ‬ ‫ﺍ‬ ‫ُﻭ‬ ‫ﺪ‬ ‫ﺴ‬ ‫ِ‬ ‫ُﻔ‬ ‫ۡ‬ ‫ﻴ‬ ‫ﻟ‬ ‫ِ‬ ‫ُ‬ ‫ۥ‬
‫ﻪ‬ ‫ﻣ‬
‫َ َ‬ ‫ﻮ‬ ‫ۡ‬ ‫َ‬ ‫ﻗ‬ ‫ﻭ‬ ‫ﺽ‬ ‫ِ‬ ‫ﺭ‬ ‫ْ‬ ‫َ‬ ‫ﺍﻷ‬ ‫ْ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ُﻭﺍ‬ ‫ﺪ‬ ‫ﺴ‬
‫ِ‬ ‫ْ‬
‫ﻔ‬ ‫ُ‬ ‫ﻴ‬ ‫ﻟ‬
‫ِ‬ ‫ُ‬ ‫ﻪ‬ ‫ﻣ‬
‫ﺳﻰ َﻭ ْ َ‬
‫ﻮ‬ ‫َ‬ ‫ﻗ‬ ‫ُﻣﻮ َ‬
‫‪@ïzflnflãëfl @áŽçbfläic@ŽÝnğ Ô‬‬ ‫Ž ‪ äŽ‬‬
‫‪fl @flÞbÓ@Ùnfl èflÛčaflë‬‬ ‫ﺳﻨُﻘَ ِﺘ ّ ُﻞ‪ 4‬ﺃ َ ۡﺑﻨَﺎ ٓ َء ﻢُۡ‬
‫ﻫ‬ ‫َ‬ ‫»‬ ‫َ‪:‬‬ ‫ﻝ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫«‬ ‫؟‬ ‫‪3‬‬
‫َ َ ِ َ ﻚَ‬‫َ‬ ‫ﺘ‬ ‫ﻬ‬ ‫ﻟ‬ ‫ﺍ‬ ‫ء‬ ‫ﻭ‬ ‫ﻢ‬ ‫َ ْ‬ ‫ُ‬
‫ﻫ‬ ‫ء‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﺑ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﻞ‬‫ُ‬ ‫ّ‬ ‫َﻭ َﻳﺬَ َ ﻙَ َ ِ َ ﻚَ َ َ ِ‬
‫ﺘ‬ ‫َ‬ ‫ﻘ‬ ‫ُ‬ ‫ﻨ‬ ‫ﺳ‬ ‫ﻝ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫َ‬ ‫ﺘ‬ ‫ﻬ‬ ‫ﻟ‬ ‫َ‬ ‫ﺁ‬ ‫ﻭ‬ ‫ﺭ‬
‫‪@ @æfl 뎋èÓ‬‬ ‫‪ @áŽèÓ‬‬ ‫‪ ìÏ@bŞãgëfl @áŽçbflãč‬‬ ‫َ ِ ۡ ُﻢۡ‬‫ﻬ‬ ‫َ‬ ‫ﻗ‬ ‫ﻮ‬ ‫َ‬ ‫ﻓ‬ ‫ﺎ‬‫ﱠ‬ ‫ﻧ‬ ‫ﺇ‬ ‫ﻭ‬ ‫‪،‬‬ ‫ﻡ‪1‬‬
‫ُ‬
‫ﻫ‬
‫ِ ِ َ َ ﻢۡ‬ ‫ء‬ ‫ٓ‬ ‫ﺎ‬ ‫ﺴ‬ ‫ﻧ‬ ‫ﺕ‪1‬‬
‫ۦ‬
‫ﻲ‬ ‫َﺤ‬ ‫ۡ‬ ‫ﺘ‬ ‫َﺴ‬ ‫ۡ‬ ‫ﻧ‬ ‫ﻭ‬ ‫َ‬ ‫ﻢ‬ ‫ﺴﺎ َء ُﻫ ْﻢ َﻭﺇِﻧﱠﺎ ﻓَ ْ ُ ْ‬
‫ﻬ‬ ‫َ‬ ‫ﻗ‬ ‫ﻮ‬ ‫ﺴﺘَ ْﺤ ِﻴﻲ ِﻧ َ‬ ‫َﻭﻧَ ْ‬
‫ﻗ ِﻬ ُﺮﻭﻥَ «‪.‬‬ ‫َ‬ ‫ٰ‬ ‫ﻗَﺎﻫ ُِﺮﻭ َﻥ‬
‫‪@čéÜK Ûbči@(aìŽäîčÈnfl Ža@čéßč ìÔÛč@óflŽìŽß@flÞbÓ‬‬ ‫ﭑ¡ِ‬ ‫ْ‬
‫ﺳ ٰﻰ ِﻟﻘ ۡﻮﻣِ ﻪِ‪» :‬ٱﺳﺘَﻌِﻴﻨﻮﺍ ﺑِ ﱠ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫ﻗﺎ َﻝ ُﻣﻮ َ‬ ‫َ‬ ‫ﺎ¡ِ‬ ‫ﺳﺘَﻌِﻴﻨﻮﺍ ﺑِ ﱠ‬ ‫ُ‬ ‫ﺳﻰ ِﻟﻘ ْﻮﻣِ ِﻪ ﺍ ْ‬ ‫َ‬ ‫ﻗَﺎ َﻝ ُﻣﻮ َ‬
‫‪5‬‬
‫ﻡ‪128 :7\39‬‬
‫‪@bfl“ífl @åflß@bflèqŽ Š‬‬
‫‪ ìŽí@čéÜK Ûč@flŠþa@Şæg@(a뎋jč –aflë‬‬ ‫ُﻮﺭﺛ َﻬﺎ َﻣﻦ‬ ‫ُ ‪1‬‬
‫ﺽ ِ ﱠ¡ِ ﻳ ِ‬ ‫َ‬
‫ُﻮﺭﺛ َﻬﺎ َﻣ ْﻦ َﻭٱﺻۡ ﺒِ ُﺮ ٓﻭﺍ‪ .‬ﺇِ ﱠﻥ ٱﻷ ۡﺭ َ‬ ‫ۡ‬ ‫ْ‬ ‫ُ‬ ‫ﺽ ِ ﱠ¡ِ ﻳ ِ‬ ‫ﺻﺒِ ُﺮﻭﺍ ﺇِ ﱠﻥ ﺍﻷ ْﺭ َ‬ ‫َ‬ ‫ْ‬ ‫َﻭﺍ ْ‬
‫‪@ @µ‬‬ ‫‪fl Ô‬‬ ‫‪č nŞ àŽ ÜčÛ@òjfl Ô‬‬
‫‪čÈ‬‬
‫‪fl Ûaflë@êč†bfljÇ‬‬
‫‪č @åčß‬‬ ‫ﺕ‪1‬‬
‫ﻣِﻦ ِﻋﺒَﺎ ِﺩ ِﻩۦ‪َ .‬ﻭ ۡٱﻟ ٰﻌَ ِﻘﺒَﺔُ‪[...] 2‬‬ ‫ﺸﺎ ٓ ُء ۡ‬ ‫ﻳَ َ‬ ‫ﻳَﺸَﺎ ُء ﻣِ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ َﻭ ْﺍﻟﻌَﺎﻗِﺒَﺔ ُ ﻟ ِْﻠ ُﻤﺘﱠﻘِﻴﻦَ‬
‫ﻟ ِۡﻠ ُﻤﺘﱠﻘِﻴﻦَ «‪.‬‬
‫‪@č‡Èfli@åčßëfl @bfläîfl mč dflm@æc@ÝjÓ@åčß@bfläíčˆëc@(aìÛbÓ‬‬ ‫ﻣِﻦ ﺑَﻌۡ ِﺪ‬ ‫‪1‬‬ ‫ۡ‬
‫ﻗَﺎﻟُ ٓﻮﺍْ‪» :‬ﺃُﻭﺫِﻳﻨَﺎ ﻣِﻦ ﻗَ ۡﺒ ِﻞ ﺃﻥ ﺗ َﺄﺗِﻴَﻨَﺎ ‪َ ،‬ﻭ ۢ‬ ‫َ‬ ‫ﻗَﺎﻟُﻮﺍ ﺃُﻭﺫِﻳﻨَﺎ ﻣِ ْﻦ ﻗَ ْﺒ ِﻞ ﺃ َ ْﻥ ﺗ َﺄْﺗِﻴَﻨَﺎ َﻭﻣِ ْﻦ‬ ‫‪6‬‬
‫ﻡ‪129 :7\39‬‬
‫‪@ÙÜčèŽí@æc@áØiş Š‬‬ ‫‪fl @óflÇ‬‬ ‫‪fl @flÞbÓ@bflänfl ÷ču@bflß‬‬ ‫ﺴ ٰﻰ َﺭﺑﱡ ُﻜﻢۡ ﺃﻥ ﻳُﻬۡ ﻠِﻚَ‬ ‫َ‬ ‫ﻋ َ‬ ‫َﻣﺎ ِﺟ ۡﺌﺘَﻨَﺎ «‪ .‬ﻗَﺎﻝَ‪َ » :‬‬
‫‪2‬‬
‫ﺴﻰ َﺭﺑﱡ ُﻜ ْﻢ ﺃ َ ْﻥ‬ ‫ﻋ َ‬ ‫ﺑَ ْﻌ ِﺪ َﻣﺎ ِﺟﺌْﺘَﻨَﺎ ﻗَﺎ َﻝ َ‬
‫‡ ‪@Šþa@ïčÏ@áØÐ Üč ƒflnflíëfl @á×ëŞ‬‬ ‫‪Ž Ç‬‬ ‫‪fl‬‬ ‫ﻒ‬‫َ‬ ‫ۡ‬
‫َﻴ‬ ‫ﻛ‬ ‫ﺮ‬‫َ‬ ‫ُ‬
‫ﻈ‬ ‫ﻨ‬ ‫َ‬ ‫ﻴ‬ ‫َ‬ ‫ﻓ‬ ‫ﺽ‬ ‫ِ‬ ‫ﺭ‬ ‫ۡ‬ ‫َ‬ ‫ٱﻷ‬ ‫ۡ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻢۡ‬ ‫ُ‬ ‫ﻜ‬ ‫َ‬ ‫ﻔ‬ ‫ﻠ‬
‫ِ‬ ‫َﺨ‬ ‫ۡ‬ ‫ﺘ‬ ‫ﺴ‬‫ۡ‬ ‫َ‬ ‫ﻳ‬ ‫ﻭ‬ ‫َ‬ ‫ﻢۡ‬ ‫ُ‬
‫ﻛ‬ ‫ُﻭ‬ ‫ﱠ‬ ‫ﺪ‬ ‫ﻋ‬
‫َ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻢ‬
‫ْ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻔ‬ ‫ﻠ‬‫ِ‬ ‫ﺨ‬ ‫ْ‬ ‫ﺴﺘ َ‬ ‫ﻋﺪ ﱠُﻭ ُﻛ ْﻢ َﻭﻳَ ْ‬ ‫ﻳُ ْﻬﻠِﻚَ َ‬
‫‪@ @æfl ìÜàfl Èflm@flÑî×@fl‹Ä‬‬ ‫‪ äflîÏ‬‬ ‫‬ ‫ﺗ َﻌۡ َﻤﻠُﻮﻥَ «‪.‬‬ ‫ْﻒ ﺗ َ ْﻌ َﻤﻠُﻮ َﻥ‬ ‫َ‬ ‫ﻴ‬ ‫ﻛ‬ ‫َ‬ ‫ﺮ‬ ‫َ‬ ‫ﻈ‬ ‫ُ‬ ‫ْ‬
‫ﻨ‬ ‫ﻴ‬
‫َ‬ ‫َ‬ ‫ﻓ‬ ‫ﺽ‬ ‫ْﺍﻷ َ ْﺭ ِ‬
‫َ ۡ َ ۡ ﻡ‪1‬‬ ‫َ‬ ‫ْ‬ ‫َﻭﻟَﻘَﺪْ ﺃ َ‬
‫ ‪@flµäč‬‬
‫‪ğ Ûbči@flæìflÇ‹čÏ@flÞa@bflã‰fl‚c @‡ÔÛ ëfl‬‬ ‫ﺕ‪1‬‬
‫ﺴﻨِﻴﻦَ ]‪[...‬‬ ‫ﻋ ۡﻮﻥَ ﺑِﭑﻟ ِ ّ‬ ‫َ‬ ‫ِﺮ‬ ‫ۡ‬ ‫ﻓ‬ ‫ﻝ‬ ‫َ‬ ‫ﺍ‬ ‫ء‬ ‫َ‬ ‫ٓ‬ ‫ﺎ‬ ‫َ‬ ‫ﻧ‬ ‫َﺬ‬ ‫ﺧ‬ ‫ﺃ‬ ‫ﺪ‬ ‫َ‬ ‫ﻘ‬ ‫ﻟ‬ ‫ﻭ‬ ‫َ‬ ‫ِﻴﻦَ‬ ‫ﻨ‬ ‫ﺴ‬
‫ّ‬ ‫ِ‬ ‫ﺎﻟ‬ ‫ﺑ‬
‫َْ ِ‬ ‫ﻥ‬ ‫َ‬ ‫ﻮ‬ ‫ﻋ‬ ‫ِﺮْ‬ ‫ﻓ‬ ‫ﻝ‬ ‫َ‬ ‫ﺁ‬ ‫َﺎ‬ ‫ﻧ‬ ‫ﺬ‬ ‫ﺧ‬ ‫َ‬ ‫‪7‬‬
‫ﻡ‪130 :7\39‬‬
‫׋‪@ @æfl ëŽ‬‬ ‫‪K ‰‬‬ ‫‪Ş ífl @áŽèÜK È‬‬ ‫‹‪fl Û @čp‬‬ ‫‪fl àfl rŞ Ûa@flåßğ @˜Ôflãëfl‬‬ ‫ﺕﻡ‪ ~ .2‬ﻟَﻌَﻠﱠ ُﻬﻢۡ َﻳﺬﱠ ﱠﻛ ُﺮﻭﻥَ !‬ ‫َ َ ِ‬ ‫ﺮ‬ ‫ٰ‬ ‫ﻤ‬ ‫ﱠ‬ ‫ٱﻟﺜ‬ ‫ﻦ‬ ‫َ‬ ‫ﻣ‬ ‫َ ٖ ِّ‬ ‫ﺺ‬ ‫َﻘ‬ ‫ۡ‬ ‫ﻧ‬ ‫ﻭ‬ ‫ﻭﻥَ‬ ‫ﺮ‬ ‫ﻛ‬
‫َ َ ِ َ ُْ َ ُ‬‫ﱠ‬ ‫ﱠ‬ ‫ﺬ‬ ‫ﻳ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﱠ‬ ‫ﻠ‬ ‫ﻌ‬ ‫َ‬ ‫ﻟ‬ ‫ﺕ‬ ‫ﺍ‬ ‫ﺮ‬ ‫ﻤ‬ ‫ﱠ‬ ‫ﺍﻟﺜ‬ ‫ﻦ‬ ‫َ‬ ‫َﻭﻧَ ْﻘ ٍ ﻣِ‬ ‫ﺺ‬
‫ ‪@ægëfl @êč‰çfl @bfläÛ @(aìÛbÓ@òäfl‬‬‫¨‪fl‬‬ ‫‪ a@ŽáèŽmbflu@aflˆhÏ‬‬ ‫‬ ‫ٰ‬
‫ﺴﻨَﺔ‪ ،‬ﻗﺎﻟﻮﺍ‪» :‬ﻟﻨَﺎ َﻫ ِﺬِۦﻩ«‪َ .‬ﻭﺇِﻥ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫ﻓﺈِﺫﺍ َﺟﺎ َءﺗ ُﻬ ُﻢ ٱﻟ َﺤ َ‬ ‫ۡ‬ ‫ۡ‬ ‫ٓ‬ ‫َ‬ ‫َ‬ ‫ﺴﻨَﺔ ﻗﺎﻟﻮﺍ ﻟﻨَﺎ َﻫ ِﺬ ِﻩ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫ﻓَﺈِﺫَﺍ َﺟﺎ َءﺗ ُﻬ ُﻢ ﺍﻟ َﺤ َ‬ ‫ْ‬ ‫ْ‬ ‫‪8‬‬
‫ﻡ‪131 :7\39‬‬
‫‪@ŽéÈ‬‬
‫‪fl ߪ @åflßëfl @óflŽìŽàič @(aëŽ‹îŞ İ‬‬ ‫Ž ‪K ífl @òfl÷îğ‬‬ ‫‪fl @áŽèjč—mŽ‬‬ ‫ﺳ ٰﻰ َﻭ َﻣﻦ‬ ‫ﺳﻴِّﺌ َﺔ‪ ،‬ﻳَﻄﻴ ُﱠﺮﻭﺍ ﺑِ ُﻤﻮ َ‬
‫ْ‪1‬ﺕ‪1‬‬ ‫ﱠ‬ ‫‪ٞ‬‬ ‫ﺼﺒ ُﻬﻢۡ َ‬ ‫ۡ‬ ‫ﺗ ِ‬ ‫ُ‬ ‫ﺳﻰ‬ ‫ﺳﻴِّﺌَﺔ ﻳَﻄﻴ ُﱠﺮﻭﺍ ﺑِ ُﻤﻮ َ‬ ‫ﱠ‬ ‫ٌ‬ ‫ﺼ ْﺒ ُﻬ ْﻢ َ‬ ‫َﻭﺇِ ْﻥ ﺗ ُ ِ‬
‫ﻻ ﺇِﻧﱠ َﻤﺎ ﻁﺌ ُِﺮ ُﻫﻢۡ ﻋِﻨﺪ َ ﱠ‬ ‫َ‬ ‫ٓ‬ ‫ٰ‬ ‫َ‬
‫ﱠﻣﻌَ ۥﻪُٓ‪ .‬ﺃ َ ٓ‬ ‫ْ‬
‫َﻭ َﻣ ْﻦ َﻣﻌَﻪ ُ ﺃ َﻻ ﺇِﻧﱠ َﻤﺎ ﻁﺎﺋ ُِﺮ ُﻫ ْﻢ ِﻋﻨﺪ َ ﱠ‬ ‫َ‬ ‫َ‬
‫‪@ŞåØ‬‬
‫‹‪č Û ëfl @čéÜK Ûa@fl‡äčÇ@áŽç‬‬ ‫‪Ž ÷č  ‬‬
‫‪ @bflàãŞ g@bÛc‬‬ ‫ٱ¡ِ ‪~ .‬‬ ‫ﺕ‪3‬‬ ‫‪2‬ﺕ‪2‬‬
‫}ِ‬
‫‹‪@ @æfl ìŽàÜ Èflí@bÛ@áŽç‬‬ ‫‪fl rfl ×c‬‬ ‫َﻭ ٰﻟَ ِﻜ ﱠﻦ ﺃ َ ۡﻛﺜ َ َﺮﻫُﻢۡ َﻻ ﻳَﻌۡ ﻠَ ُﻤﻮﻥَ‪.‬‬ ‫َﻭﻟَ ِﻜ ﱠﻦ ﺃ َ ْﻛﺜ َ َﺮ ُﻫ ْﻢ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ‬
‫‪@bflàÏ‬‬‫‹‪ @bflèič @bflã‬‬
‫‪flz‬‬‫‪fl flnÛn@òflía@åčß@éči@bflämč dflm@bflàèflß@(aìÛbÓëfl‬‬ ‫ﺴ َﺤ َﺮﻧَﺎ َﻭﻗَﺎﻟﻮﺍْ‪َ » :‬ﻣﻬۡ َﻤﺎ ﺗ َﺄﺗِﻨَﺎ ﺑِِۦﻪ ﻣِ ۡﻦ َءﺍﻳَ ٖﺔ‬‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬ ‫ۡ‬ ‫ُ‬ ‫ﻣِﻦ ﺁَﻳَ ٍﺔ ﻟِﺘ َ ْ‬ ‫َﻭﻗَﺎﻟُﻮﺍ َﻣ ْﻬ َﻤﺎ ﺗ َﺄْﺗِﻨَﺎ ﺑِ ِﻪ ْ‬ ‫‪1‬‬
‫ﻡ‪132 :7\39‬‬
‫‪@ @µ‬‬
‫‪fl äč ßč ûŽàič @ÙÛ @Žåzflã‬‬ ‫ِﻟﺘ َۡﺴ َﺤ َﺮﻧَﺎ ﺑِ َﻬﺎ‪ ~ ،‬ﻓَ َﻤﺎ ﻧ َۡﺤﻦُ ﻟَﻚَ ﺑِ ُﻤ ۡﺆ ِﻣﻨِﻴﻦَ «‪.‬‬
‫ﺕ‪1‬‬ ‫ّ‬ ‫ِﺑ َﻬﺎ ﻓَ َﻤﺎ ﻧَﺤْ ُﻦ ﻟَﻚَ ِﺑ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ‬

‫ﺴ َﺤ َﺮﺓ ُ ِﻟﻔِﺮ َﻋﻮﻥ‪ :‬ﻫﺬﻩ ِﺇﺻﺒَ ُﻊ ﷲ‪ .‬ﻭﺗﻘﺴﱠﻰ ﻗَﻠﺐُ ﻓِﺮ َﻋﻮﻥ‪ ،‬ﻓﻠﻢ ﻳَﺴ َﻤ ْﻊ ﻟَﻬﻤﺎ‪،‬‬ ‫ﺖ ﺍﻟ ّ‬ ‫ﺎﺱ ﻭﺍﻟﺒَﻬﺎﺋِﻢ‪ .‬ﻓﻘﺎﻟَ ِ‬ ‫ﻌﻮﺽ ﻋﻠﻰ ﺍﻟﻨﱠ ِ‬ ‫ُ‬ ‫ُﺨﺮﺟﻮﺍ ﺍﻟﺒَﻌﻮﺽ‪ ،‬ﻓﻠَﻢ ﻳَﺴﺘ َﻄﻴﻌﻮﺍ‪ .‬ﻭﻛﺎﻥَ ﺍﻟﺒَ‬ ‫ِﺤﺮﻫﻢ ِﻟﻴ ِ‬ ‫ﺴ َﺤ َﺮﺓ ُ ِﺑﺴ ِ‬ ‫ﺻﻨَ َﻊ ﻛﺬﻟﻚ ﺍﻟ ﱠ‬ ‫ﻭ َ‬
‫ﺍﻟﺮﺏّ « )ﺧﺮﻭﺝ ‪ .(15-12 :8‬ﻭﻟﻜﻦ ﺃﺳﻄﻮﺭﺓ ﻳﻬﻮﺩﻳﺔ ﺗﻘﻮﻝ ﺇﻥ ﺑﻬﺎء ﻭﻫﻴﺒﺔ ﻁﻠّﺔ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻋﻨﺪ ﺩﺧﻮﻟﻬﻢ ﻣﺠﻠﺲ ﻓﺮﻋﻮﻥ ﺟﻌﻠﺖ ﻛﺘﺒﺔ ﻓﺮﻋﻮﻥ ﻭﻣﻮﻅﻔﻴﻪ ﻳﻘﻔﻮﻥ ﻟﻬﻤﺎ ﻓﻲ‬ ‫ﻛﻤﺎ ﻗﺎ َﻝ ﱠ‬
‫ﺳ ّﺠﺪًﺍ ﻟﻬﻤﺎ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺹ ‪.(127‬‬ ‫ﻣﻬﺎﺑﺔ ﺛﻢ ﻳﺨﺮﻭﻥ ﻋﻠﻰ ﺍﻷﺭﺽ ُ‬
‫‪ (1‬ﻭﺁﻣﻨﺘﻢ‪ ،‬ﺃﺁﻣﻨﺘﻢ‪.‬‬ ‫‪1‬‬

‫ﺻ ِﻠ َﺒﻨﱠ ُﻜ ْﻢ ♦ ﺕ‪ (1‬ﺗﻨﺎﻗﺾ‪ :‬ﻣﻦ ﻏﻴﺮ ﺍﻟﻤﻌﻘﻮﻝ ﺍﻥ ﻳﺘﻢ ﺍﻟﺼﻠﺐ ﺑﻌﺪ ﻗﻄﻊ ﺍﻷﻳﺪﻱ ﻭﺍﻷﺭﺟﻞ ﻣﻦ ﺧﻼﻑ‪ .‬ﻭﻳﻼﺣﻆ ﺃﻥ ﺍﻵﻳﺔ ‪ 33 :5\112‬ﺗﺴﺘﻌﻤﻞ ﺣﺮﻑ »ﺃﻭ«‬ ‫ﺻﻠُ َﺒﻨﱠ ُﻜ ْﻢ‪َ ،‬ﻷ ُ ْ‬
‫ﻄ َﻌﻦﱠ ‪َ (2‬ﻷ ُ ْ‬ ‫‪ (1‬ﻷ ْﻗ َ‬ ‫‪2‬‬

‫َﻄ َﻊ ﺃَ ۡﻳﺪِﻳ ِﻬﻢۡ َﻭﺃَ ۡﺭ ُﺟﻠُ ُﻬﻢ ّﻣ ِۡﻦ ﺧِ ٰﻠَﻒٍ «‪.‬‬ ‫ٱ˜ َﻭ َﺭﺳُﻮﻟَﻪۥُ َﻭﻳَﺴۡ ﻌَ ۡﻮﻥَ ﻓِﻲ ۡٱﻷ َ ۡﺭ ِ‬ ‫ٓ‬
‫ﺼﻠﱠﺒ ُٓﻮﺍْ ﺃ َ ۡﻭ ﺗُﻘ ﱠ‬
‫ﺴﺎﺩًﺍ ﺃَﻥ ﻳُﻘَﺘﱠﻠُ ٓﻮﺍْ ﺃَ ۡﻭ ﻳُ َ‬
‫ﺽ ﻓَ َ‬ ‫ﺎﺭﺑُﻮﻥَ ﱠ َ‬‫ﻭﻟﻴﺲ »ﺛﻢ« ﻛﻤﺎ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ِ » :‬ﺇﻧﱠ َﻤﺎ َﺟ ٰﺰَ ُﺅﺍْ ﱠٱﻟﺬِﻳﻦَ ﻳُ َﺤ ِ‬
‫‪ (1‬ﺗ َ ْﻨﻘَ ُﻢ ♦ ﺕ‪ (1‬ﺗ َ ْﻨ ِﻘ ُﻢ‪ :‬ﺗﻜﺮﻩ‪ ،‬ﻭﺗﻌﻴﺐ‪ ،‬ﺃﻭ ﺗﻨﻜﺮ‪ .‬ﺧﻄﺄ‪ :‬ﺗ َ ْﻨ ِﻘ ُﻢ ﻋﻠﻴﻨﺎ‪ .‬ﻭﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﻀﻤﻦ ﻧﻘﻢ ﻣﻌﻨﻰ ﻛﺮﻩ‪.‬‬ ‫‪3‬‬

‫ﺳﻨَ ْﻘﺘ ُ ُﻞ ♦ ﺕ‪ (1‬ﺍﺳﺘﺤﻴﻰ‪ :‬ﺃﺑﻘﻰ ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺤﻴﺎﺓ ♦‬ ‫‪ْ (1‬ﺍﻟ َﻤ َﻼ‪ْ ،‬ﺍﻟ َﻤﻠَﻮ ‪َ (2‬ﻭﻳَﺬَﺭْ ﻙَ ‪َ ،‬ﻭﻳَﺬَ ُﺭﻙَ ‪َ ،‬ﻭﻧَﺬَ ُﺭﻙَ ‪َ ،‬ﻭﻧَﺬَ َﺭﻙَ ‪َ ،‬ﻭﻳَﺬَ ُﺭﻛﻢ ‪َ (2‬ﻭﻳَﺬَ َﺭﻙَ َﻭﺁ َ ِﻟ َﻬﺘَﻚَ = ﻭﻗﺪ ﺗﺮﻛﻮﻙ ﺃﻥ ﻳﻌﺒﺪﻭﻙ ﻭﺁﻟﻬﺘﻚ ‪ (3‬ﻭﺇﻻﻫﺘﻚ ‪َ (4‬‬ ‫‪4‬‬

‫ﻋ َﻠﻴ ِﻬﻢ ﻛَﻴﻼ َﻳﻜﺜُﺮﻭﺍ‪ ،‬ﻓ َﻴﻜﻮ َﻥ ﺃَﻧﱠﻬﻢ‪ِ ،‬ﺇﺫﺍ َﻭﻗَ َﻌﺖ ﺣَﺮْ ﺏٌ ‪،‬‬ ‫ﻈ ُﻢ ﻣِ ﻨﱠﺎ‪ .‬ﺗ َﻌﺎﻟَﻮﺍ ﻧَﺤﺘﺎ ُﻝ َ‬ ‫ﻛﺜﺮ ﻭﺃَﻋ َ‬ ‫ﺐ َﺑﻨﻲ ِﺇﺳْﺮﺍﺋﻴ َﻞ ﺃ َ ُ‬ ‫ﺷ ْﻌ َ‬‫ﺸ ْﻌ ِﺒﻪ‪ :‬ﻫﺎ ِﺇﻥﱠ َ‬ ‫ﻑ ﻳُﻮﺳُﻒ‪ .‬ﻓﻘﺎ َﻝ ِﻟ َ‬ ‫ﻌﺮ ْ‬‫ﺼﺮ ﻟﻢ َﻳ ِ‬ ‫ﻭﻗﺎﻡ َﻣ ِﻠﻚٌ َﺟﺪﻳﺪٌ ﻋﻠﻰ ﻣِ َ‬ ‫ﻡ‪ (1‬ﻗﺎﺭﻥ‪َ » :‬‬
‫ﻭﺭ َﻋ ْﻤﺴﻴﺲ‪ .‬ﻭﻛﺎﻧﻮﺍ ُﻛﻠﱠﻤﺎ‬ ‫ﻳﺤﺎﺭﺑﻮﻧَﻨﺎ َﻭﻳﺼﻌَﺪﻭ َﻥ ﻣِ ﻦ ﻫﺬﻩ ﺍﻷَﺭﺽ‪ .‬ﻓﺄَﻗﺎﻣﻮﺍ ﻋ َﻠﻴ ِﻬﻢ ُﻭﻛَﻼ َء ﺗَﺴْﺨﻴﺮ ِﻟﻜَﻲ ﻳُ ِﺬﻟﱡﻮﻫﻢ ﺑﺄَﺛْﻘﺎ ِﻟ ِﻬﻢ‪ .‬ﻓﺒَﻨَﻮﺍ ِﻟ ِﻔﺮ َﻋﻮ َﻥ َﻣﺪﻳﻨَﺘ َﻲ ﺧ َْﺰ ٍﻥ ﻭﻫُﻤﺎ ﻓِﻴﺘﻮﻡ َ‬ ‫ﻀﻤﱡﻮﻥَ ﺇِﻟﻰ ﺃ َﻋﺪﺍﺋِﻨﺎ ُﻭ ِ‬ ‫ﻳَﻨ َ‬
‫ﻭﺍﻟﻠ ِﺒ ِﻦ ﻭﺳﺎﺋ ِِﺮ ﺍﻷَﻋﻤﺎ ِﻝ ﻓﻲ ﺍﻟ َﺤ ْﻘﻞ‪،‬‬‫ﻴﻦ ﱠ‬ ‫ﺷﺎﻕ‪ِ ،‬ﺑ ِ ّ‬
‫ﺎﻟﻄ ِ‬ ‫ٍّ‬ ‫َﺴﻮﺓ‪ ،‬ﻭﺃَﺫﺍﻗﻮﻫُ ُﻢ ﺍﻷ َ َﻣ ﱠﺮ ِ‬
‫ﻳﻦ ِﺑ َﻌ َﻤ ٍﻞ‬ ‫ﺼﺮﻳﱡﻮ َﻥ َﺑﻨﻲ ِﺇﺳْﺮﺍﺋﻴ َﻞ ِﺑﻘ َ‬ ‫ﺃَﺫَﻟﱡﻮﻫﻢ َﻳﻜﺜُﺮﻭﻥَ َﻭﻳﻨﺘَﺸِﺮﻭﻥ‪ ،‬ﺣﺘﱠﻰ ﺗَﺨ ﱠَﻮﻓﻮﺍ ﻣِ ﻦ َﻭﺟ ِﻪ َﺑﻨﻲ ِﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻓﺄﺳﺘ َﺨﺪ ََﻡ ﺍﻟ ِﻤ ِ‬
‫ﻈﺮﺍ ﺇِﻟﻰ ِﺟ ْﻨ ِﺲ ﺍﻟ َﻤﻮﻟﻮﺩ‪ ،‬ﻓﺈِﻥ ﻛﺎﻥَ‬ ‫ﻴﻦ ﺃﺳ ُﻢ ﺇِﺣﺪﺍﻫُﻤﺎ ِﺷ ْﻔ َﺮﺓ ﻭﺍﻷُﺧﺮﻯ ﻓُﻮﻋﺔ ﻭﻗﺎﻝ‪ :‬ﺇِﺫﺍ ﻭﻟﱠﺪﺗُﻤﺎ ﺍﻟ ِﻌﺒْﺮﺍ ِﻧﻴﱠﺎﺕ‪ ،‬ﻓﺎَﻧ ُ‬ ‫ﺕ ﱠ‬
‫ﺍﻟﻠﺘ َ ِ‬ ‫ﻭ ُﻛ ﱡﻞ ﻣﺎ َﻋﻤِﻠﻮﻩ ﻋﻦ ﻳَ ِﺪﻫِﻢ ﻛﺎﻥَ ﺑِﻘَﺴ َْﻮﺓ‪ .‬ﻭﻛَﻠﱠ َﻢ َﻣ ِﻠﻚُ ِﻣﺼ َْﺮ ﻗﺎﺑِﻠَﺘ َﻲ ﺍﻟﻌِﺒﺮﺍﻧِﻴﱠﺎ ِ‬
‫ﺻﻨَﻌﺘُﻤﺎ ﺫﻟﻚ‬ ‫َ‬ ‫ِﻤﺎﺫﺍ‬ ‫ﻟ‬ ‫ﻤﺎ‪:‬‬ ‫ﻬ‬ ‫َ‬
‫َ ُ‬ ‫ﻟ‬ ‫ﻝ‬‫ﻭﻗﺎ‬ ‫ﻣِﺼﺮ ﺍﻟﻘﺎ ِﺑﻠَﺘ ِ‬
‫َﻴﻦ‬ ‫َ‬ ‫ﺖ ﺇﺑﻨﺔٌ ْﻓﻠﺘَﺤْﻴﺎ‪ .‬ﻟ ِﻜﻦﱠ ﺍﻟﻘﺎ ِﺑﻠَﺘ َﻴﻦ ﺧﺎﻓَﺘﺎ ﷲ ﻭﻟَﻢ ﺗ َﺼﻨَﻌﺎ ﻛَﻤﺎ ﻗﺎ َﻝ ﻟَ ُﻬﻤﺎ َﻣﻠِﻚُ ﻣِ ﺼﺮ‪ ،‬ﻓﺄﺳﺘ َﺒﻘَﺘﺎ ﺍﻟ َﺒﻨﻴﻦَ ﺃَ ْﺣﻴﺎ ًء‪ .‬ﻓﺎ َﺳﺘ َﺪﻋﻰ َﻣﻠِﻚُ‬ ‫ِﺇ ْﺑ ٌﻦ ﻓﺄَﻣﻴﺘﻮﻩ‪ ،‬ﻭ ِﺇﻥ ﻛﺎﻧَ ِ‬
‫ﺸﻌﺐُ ﻭ َﻋ ُ‬
‫ﻈ َﻢ ِﺟﺪ•ﺍ‪.‬‬ ‫ﺴ َﻦ ﷲُ ِﺇﻟﻰ ﺍﻟﻘﺎﺑِﻠَﺘَﻴﻦ ﻭ َﻛﺜ ُ َﺮ ﺍﻟ ﱠ‬ ‫ﺼﺮﻳﺎﺕ‪ ،‬ﻓَ ُﻬﻦﱠ ﻗَ ِﻮﻳﱠﺎﺕٌ ﻳَ ِﻠ ْﺪﻥَ ﻗَﺒ َﻞ ﺃﻥ ﺗ َﺪ ُﺧ َﻞ َﻋ َﻠﻴ ِﻬﻦﱠ ﺍﻟﻘﺎﺑِﻠﺔ‪ .‬ﻭﺃَﺣ َ‬ ‫ﺕ ﻟَﺴْﻦَ ﻛﺎﻟﻨِّﺴﺎءِ ﺍﻟﻤِ ِ ّ‬ ‫ﻭﺁﺳﺘ َﺒﻘَﻴﺘُﻤﺎ ﺍﻟﺒَﻨﻴﻦَ ﺃَﺣْ ﻴﺎ ًء؟ ﻓﻘﺎﻟَﺘﺎ ِﻟﻔِﺮ َﻋﻮﻥ‪ :‬ﺇِﻥﱠ ﺍﻟﻌِﺒﺮﺍ ِﻧﻴﱠﺎ ِ‬
‫ﻁﺮﺣﻮﻩ ﻓﻲ ﺍﻟ ِﻨّﻴﻞ‪ ،‬ﻭ ُﻛ ﱡﻞ ﺇﺑﻨ ٍﺔ ﻓﺎَﺳﺘَﺒْﻘﻮﻫﺎ« )ﺧﺮﻭﺝ ‪ .(22-8 :1‬ﻭﻳﺸﺎﺭ ﻫﻨﺎ ﺇﻟﻰ ﺍﻥ ﺛﻼﺙ ﺁﻳﺎﺕ‬ ‫ﺁﺑﻦ ﻳُﻮﻟَﺪُ ﻟَﻬﻢ ﻓﺎ َ َ‬ ‫ﻗﺎﺋﻼ‪ُ :‬ﻛﻞ ٍ‬ ‫ﻋﻮ ُﻥ ُﻛ ﱠﻞ ﺷَﻌﺒﻪ ً‬ ‫ﻓﺮﺯَ ﻗَﻬﻤﺎ ﺃَﻭﻻﺩًﺍ‪ .‬ﻓﺄ َ َﻣ َﺮ ﻓِﺮ َ‬ ‫ﺘﺎﻥ ﷲ‪َ ،‬‬ ‫ﺖ ﺍﻟﻘﺎ ِﺑﻠَ ِ‬ ‫ﻭﺧﺎﻓَ ِ‬
‫ﺑﺪﻻ ﻣﻦ ﻗﺘﻞ )‪49 :2\87‬؛ ‪6 :14\72‬؛ ‪ .(4 :28\49‬ﻭﻳﻌﺘﻘﺪ ‪ Katsh‬ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻨﺎ ﺧﻠﻂ ﺑﻴﻦ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﻮﺭﺍﺗﻴﺔ ﻭﺑﻴﻦ ﺃﺳﻄﻮﺭﺓ ﻳﻬﻮﺩﻳﺔ ﺗﻘﻮﻝ ﺑﺄﻥ ﻓﺮﻋﻮﻥ ﻗﺪ‬ ‫ﺃﺧﺮﻯ ﺍﺳﺘﻌﻤﻠﺖ ﻓﻌﻞ ﺫﺑﺢ ً‬
‫ﺍﺻﻴﺐ ﺑﺎﻟﺒﺮﺹ ﻓﺬﺑﺢ ﺃﺑﻨﺎء ﺍﺳﺮﺍﺋﻴﻞ ﻟﻜﻲ ﻳﺴﺘﺤﻢ ﺑﺪﻣﺎﺋﻬﻢ ﻓﻴﺸﻔﻰ )‪ ،Katsh‬ﺹ ‪43‬؛ ﻭﺑﺨﺼﻮﺹ ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻧﻈﺮ ‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻧﻲ‪ ،‬ﺹ ‪.(113‬‬
‫ُﻮﺭﺛ ُ َﻬﺎ‪ ،‬ﻳ َُﻮ ِ ّﺭﺛ ُ َﻬﺎ ‪َ (2‬ﻭ ْﺍﻟﻌَﺎﻗِﺒَﺔَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ ْﺍﻟﻌَﺎﻗِﺒَﺔُ ]ﺍﻟﺤﺴﻨﻰ[ ﻟ ِْﻠ ُﻤﺘﱠﻘِﻴﻦَ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/IKbA0K‬‬ ‫‪ (1‬ﻳ َ‬ ‫‪5‬‬

‫‪ (1‬ﺗ َﺎﺗِ َﻴﻨَﺎ ‪ِ (2‬ﺟ ْﻴﺘَﻨَﺎ‪.‬‬ ‫‪6‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﻟَﻘَ ْﺪ ﺃ َ َﺧ ْﺬﻧَﺎ ﺁ َ َﻝ ﻓِﺮْ َﻋ ْﻮﻥَ ]ﺑﺴﻨﻲ ﺟﺪﺏ‪ ،‬ﺃﻭ ﺑﺴﺒﻊ ﺳﻨﻴﻦ ﺷﺪﺍﺩ – ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ‪) [48 :12\53‬ﺍﻟﺤﻠﺒﻲ ‪ ♦ (http://goo.gl/jHRi83‬ﻡ‪ (1‬ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺳﺒﻊ‬ ‫‪7‬‬

‫ﺿﺮﺑﺎﺕ ﺣﻠﺖ ﺑﻤﺼﺮ ﻫﻲ‪ :‬ﺍﻟﻄﻮﻓﺎﻥ ﻭﺍﻟﺠﺮﺍﺩ ﻭﺍﻟﻘﻤﻞ ﻭﺍﻟﻀﻔﺎﺩﻉ ﻭﺍﻟﺪﻡ ﻭﺍﻟﺴﻨﻴﻦ ﺍﻟﻤﺠﺪﺑﺔ ﻭﻧﻘﺺ ﺍﻟﺜﻤﺮﺍﺕ‪ .‬ﺃﻣﺎ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﻓﻴﺬﻛﺮ ﻋﺸﺮ ﺿﺮﺑﺎﺕ ﻫﻲ‪ :‬ﺍﻟﻤﺎء ﺍﻟﻤﻨﻘﻠﺐ ﺩﻣﺎ ﻭﺍﻟﻀﻔﺎﺩﻉ‬
‫ﻭﺍﻟﺒﻌﻮﺽ ﻭﺍﻟﺬﺑﺎﺏ ﻭﻣﻮﺕ ﺍﻟﻤﻮﺍﺷﻲ ﻭﺍﻟﻘﺮﻭﺡ ﻭﺍﻟﺒَ َﺮﺩ ﻭﺍﻟﺠﺮﺍﺩ ﻭﺍﻟﻈﻼﻡ ﻭﻣﻮﺕ ﺃﺑﻜﺎﺭ ﺍﻟﻤﺼﺮﻳﻴﻦ )ﺧﺮﻭﺝ ﺍﻟﻔﺼﻮﻝ ‪ 7‬ﺇﻟﻰ ‪ .(12‬ﻭﻻ ﺫﻛﺮ ﻟﻤﻮﺕ ﺍﺑﻜﺎﺭ ﺍﻟﻤﺼﺮﻳﻴﻦ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻳﻘﻮﻝ‬
‫ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻣﻮﺳﻰ ﻋﻤﻞ ﺗﺴﻊ ﺁﻳﺎﺕ ﻟﻔﺮﻋﻮﻥ ﻭﻟﻜﻦ ﺩﻭﻥ ﺗﺤﺪﻳﺪﻫﺎ )ﺍﻵﻳﺔ ‪ 12 :27\48‬ﻭﺍﻵﻳﺔ ‪ ،(101 :17\50‬ﻭﻫﻲ ﻭﻓﻘًﺎ ﻟﻜﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ‪ :‬ﺍﻟﻌﺼﺎ‪ ،‬ﻭﺍﻟﻴَﺪ‪ ،‬ﻭﺍﻟﻄﻮﻓﺎﻥ‪ ،‬ﻭﺍﻟﺠﺮﺍﺩ‪ ،‬ﻭﺍﻟﻘُ ﱠﻤﻞ‪،‬‬
‫ﻭﺍﻟﻀﻔﺎﺩﻉ‪ ،‬ﻭﺍﻟﺪﻡ‪ ،‬ﻭﺍﻟﻘﺤﻂ‪ ،‬ﻭﺍﻧﻔﻼﻕ ﺍﻟﺒﺤﺮ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ ‪ (http://goo.gl/vgs0M7‬ﻡ‪ (2‬ﻳﺘﻜﻠﻢ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ﻋﻦ ﻫﺬﻩ ﺍﻟﻤﺠﺎﻋﺔ ﻓﻲ ‪ 57-53 :41‬ﻭ‪ 26-13 :47‬ﻭﻟﻜﻦ ﻓﻲ ﺳﻴﺎﻕ ﻗﺼﺔ‬
‫ﻳﻮﺳﻒ‪ ،‬ﻭﻟﻴﺲ ﻗﺼﺔ ﻣﻮﺳﻰ‪.‬‬
‫ﻁﺎﺋ ُِﺮﻫُ ْﻢ‪ :‬ﻣﺎ ﻳﺘﻄﻴﺮﻭﻥ ﺑﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺍﻟﺘﺸﺎﺅﻡ‬ ‫ﺼ ْﺒ ُﻬ ْﻢ« ﺕ‪َ (2‬‬ ‫ﻄﻴ ُﱠﺮﻭﺍ‪ :‬ﻳﺘﺸﺎءﻣﻮﺍ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺎﺿﻲ » َﺟﺎ َءﺗْ ُﻬ ُﻢ« ﺇﻟﻰ ﺍﻟﻤﻀﺎﺭﻉ »ﺗ ُ ِ‬ ‫ﻴﺮ ُﻛ ْﻢ ♦ ﺕ‪ (1‬ﻳَ ﱠ‬ ‫ﻁ ُ‬‫ﻴﺮﻫُ ْﻢ‪َ ،‬‬ ‫ﻁ ُ‬‫ﻄﻴ ُﱠﺮﻭﺍ‪ ،‬ﺗﻄﻴﺮﻭﺍ ‪َ (2‬‬ ‫‪ (1‬ﺗ َ َ‬ ‫‪8‬‬

‫‹«‪.‬‬ ‫ﻁﺎﺋ ُِﺮﻫُ ْﻢ ِﻋ ْﻨﺪَ ﱠ ِ‬ ‫ﺕ‪ (3‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﺃ َ َﺧ ْﺬﻧَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َ‬

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 ‫§‹‪@fl†afl‬‬ ‫‪ aflë@flæbÏìsİÛa@ŽáèîÜÇ‬‬ ‫‪fl @bfläÜflŽŠdÏ‬‬ ‫‬ ‫ﻡ‪2‬‬
‫ٱﻟﻄﻮﻓَﺎﻥَ ﻡ‪َ 1‬ﻭ ۡٱﻟ َﺠ َﺮﺍﺩَ‬ ‫ﻋﻠَ ۡﻴ ِﻬ ُﻢ ﱡ‬ ‫ﺳ ۡﻠﻨَﺎ َ‬ ‫ﻓَﺄ َ ۡﺭ َ‬ ‫ﺍﻟﻄﻮﻓَﺎﻥَ َﻭ ْﺍﻟ َﺠ َﺮﺍﺩ َ‬ ‫ﻋﻠَ ْﻴ ِﻬ ُﻢ ﱡ‬ ‫ﺳ ْﻠﻨَﺎ َ‬ ‫ﻓَﺄَﺭْ َ‬
‫‪2‬‬
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‫ۡ ُ ‪1‬ﻡ‪3‬‬
‫ﺖ‬ ‫ﻳ‬‫ٰ‬ ‫ﺍ‬ ‫ء‬
‫َ َ َ َ َ ٖ‬ ‫‪،‬‬ ‫ﱠﻡ‬ ‫ﺪ‬ ‫ٱﻟ‬ ‫ﻭ‬ ‫ﻉ‬ ‫ﺩ‬ ‫ِ‬ ‫َﺎ‬ ‫ﻔ‬ ‫ﻀ‬
‫ﱠ‬ ‫ٱﻟ‬ ‫ﻭ‬ ‫ﻞ‬
‫َ‬ ‫َﻭٱﻟﻘ ﱠﻤ‬ ‫ﺕ‬‫ﻉ َﻭﺍﻟﺪ َﱠﻡ ﺁَﻳَﺎ ٍ‬ ‫َ‬ ‫ﺩ‬
‫ِ‬ ‫َﺎ‬ ‫ﻔ‬ ‫ﻀ‬
‫ﱠ‬ ‫ﺍﻟ‬ ‫َﻭ ْﺍﻟﻘُ ﱠ َ‬
‫ﻭ‬ ‫ﻞ‬‫َ‬ ‫ﻤ‬
‫ﻡ‬ ‫ﻡ‬
‫َ‬
‫‪5‬‬ ‫‪4‬‬
‫‡‪@oflía@flâ‬‬ ‫†‪Ş Ûaflë@flÊ‬‬ ‫›‪č bÐ‬‬ ‫‪Ş Ûaflë@flÝàŞ Ô‬‬ ‫‪ Ûaflë‬‬
‫—‪@bßìÓ@(aìŽãb×ëfl @(a뎋jfl ØflnŽbÏ@oÜ‬‬ ‫‪Ş Ð ßş‬‬ ‫ﭑﺳﺘ َۡﻜ َﺒ ُﺮﻭﺍْ‪َ ~ .‬ﻭﻛَﺎﻧُﻮﺍْ ﻗَ ۡﻮ ٗﻣﺎ‬ ‫ﺖ‪ ،‬ﻓَ ۡ‬ ‫َ‬ ‫ٰ‬
‫ﱡﻣﻔَ ﱠ ٖ‬
‫ﻠ‬ ‫ﺼ‬ ‫ﺕ ﻓَﺎ ْﺳﺘ َ ْﻜ َﺒ ُﺮﻭﺍ َﻭﻛَﺎﻧُﻮﺍ ﻗَ ْﻮ ًﻣﺎ‬ ‫ﺼ َﻼ ٍ‬ ‫ُﻣﻔَ ﱠ‬
‫‪@ @µ‬‬ ‫‹ ‪fl ßč‬‬‫‪ vşß‬‬ ‫ﱡﻣ ۡﺠ ِﺮﻣِ ﻴﻦَ‪.‬‬ ‫ُﻣﺠْ ِﺮﻣِ ﻴﻦَ‬
‫‪@óflŽìŽàífl @(aìÛbÓ@Žuğ‹Ûa@ŽáèîÜÇ‬‬ ‫‪fl @flÉÓ‬‬ ‫‪ ëfl @bŞàÛ ëfl‬‬ ‫ٱﻟﺮ ۡﺟ ُﺰ‪1‬ﻡ‪ ،1‬ﻗَﺎﻟُﻮﺍ‪ْ:‬‬ ‫ﻋﻠﻴ ِﻬ ُﻢ ِ ّ‬ ‫ۡ‬ ‫َ‬ ‫َﻭﻟَ ﱠﻤﺎ َﻭﻗَ َﻊ َ‬ ‫ﺟْﺰ ﻗَﺎﻟُﻮﺍ ﻳَﺎ‬ ‫ﺍﻟﺮ ُ‬ ‫ﻋﻠَ ْﻴ ِﻬ ُﻢ ِ ّ‬ ‫َﻭﻟَ ﱠﻤﺎ َﻭﻗَ َﻊ َ‬
‫‪3‬‬
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‫‡‪@åč÷Û @Ú‬‬ ‫‪fl äčÇ@fl‡è Ç‬‬ ‫‪fl @bflàič @ÙiŞ Š‬‬‫‪fl @bfläÛ @ŽÊ†a‬‬ ‫ﻋ ِﻬﺪ َ ﻋِﻨﺪ َﻙَ ‪.‬‬ ‫ﺳﻰ! ٱﺩﻉُ ﻟﻨَﺎ َﺭﺑﱠﻚَ ﺑِ َﻤﺎ َ‬ ‫َ‬ ‫ۡ‬ ‫» ٰﻳَ ُﻤﻮ َ‬ ‫ﻋ ِﻬﺪَ ِﻋ ْﻨﺪَﻙَ‬ ‫ﺳﻰ ﺍﺩْﻉُ ﻟَﻨَﺎ َﺭﺑﱠﻚَ ﺑِ َﻤﺎ َ‬ ‫ُﻣﻮ َ‬
‫Ž ‪@ŞåÜ‬‬
‫‪č ‹ŽäÛ ëfl @ÙÛ @Şåäfl ßč ûŽäÛ @fluğ‹Ûa@bŞäÇ‬‬ ‫ד‪fl @floÐfl‬‬ ‫‬ ‫ٱﻟﺮ ۡﺟﺰَ ‪ ،1‬ﻟَﻨُ ۡﺆﻣِ ﻨ ﱠَﻦ ﻟﻚََ‬ ‫ﻋﻨﱠﺎ ِ ّ‬ ‫ﻟَﺌِﻦ َﻛﺸَﻔﺖَ َ‬‫ۡ‬ ‫ﺍﻟﺮﺟْﺰَ ﻟَﻨُﺆْ ﻣِ ﻨ ﱠَﻦ ﻟﻚََ‬ ‫ﻋﻨﱠﺎ ِ ّ‬ ‫ﺸ ْﻔﺖَ َ‬ ‫ﻟَﺌ ِْﻦ َﻛ َ‬
‫ٓ‬
‫‪@ @Ýfl ífl‹Žg@ïčäifl @ÙÈ‬‬ ‫‪fl ßfl‬‬ ‫ِﻲ ﺇِ ۡﺳ ٰ َﺮءِ ﻳ َﻞ«‪.‬‬ ‫َﻭﻟَﻨُ ۡﺮ ِﺳﻠَ ﱠﻦ َﻣﻌَﻚَ ﺑَﻨ ٓ‬ ‫َﻭﻟَﻨُ ْﺮ ِﺳﻠَ ﱠﻦ َﻣﻌَﻚَ ﺑَﻨِﻲ ﺇِﺳ َْﺮﺍﺋِﻴ َﻞ‬
‫‪@áŽç@_Ýu‬‬ ‫ד‪fl c @óÛg@fluğ‹Ûa@ŽáèŽäflÇ@bfläÐfl‬‬ ‫‪ @bŞàÜ Ï‬‬ ‫‬ ‫ٱﻟﺮ ۡﺟﺰَ ‪ 1‬ﺇِﻟَ ٰ ٓﻰ ﺃ َ َﺟ ٍﻞ ﻫُﻢ‬ ‫ﻋ ۡﻨ ُﻬ ُﻢ ِ ّ‬ ‫ﻓَﻠَ ﱠﻤﺎ َﻛﺸ َۡﻔﻨَﺎ َ‬ ‫ﺍﻟﺮﺟْﺰَ ﺇِﻟَﻰ ﺃ َ َﺟ ٍﻞ ُﻫ ْﻢ‬ ‫ﻋ ْﻨ ُﻬ ُﻢ ِ ّ‬ ‫ﺸ ْﻔﻨَﺎ َ‬ ‫ﻓَﻠَ ﱠﻤﺎ َﻛ َ‬ ‫‪4‬‬
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‫ُ ُ ‪2‬‬
‫‪@ @æfl ìŽrØ‬‬
‫‪ äflí@áŽç@aflˆg@ŽêìŽÌÜč ifl‬‬ ‫ﺕ‪1‬‬
‫ٰﺑَ ِﻠﻐُﻮﻩُ‪ِ ،‬ﺇﺫَﺍ ُﻫﻢۡ ﻳَﻨﻜﺜﻮﻥَ ]‪[...‬‬ ‫ﺑَﺎ ِﻟﻐُﻮﻩ ُ ِﺇﺫَﺍ ُﻫ ْﻢ ﻳَ ْﻨﻜُﺜُﻮﻥَ‬
‫‪@áŽèãŞ dič @ğáîfl Ûa@ïčÏ@áŽèäfl Ófl‹ËdÏ‬‬ ‫‪ @áŽèäčß@bfläàÔnfl ãbÏ‬‬ ‫ﻓَﭑﻧﺘَﻘَﻤۡ ﻨَﺎ ﻣِ ۡﻨ ُﻬﻢۡ ﻓَﺄ َ ۡﻏ َﺮ ۡﻗ ٰﻨَ ُﻬﻢۡ ﻓِﻲ ۡٱﻟﻴَ ِ ّﻢﻡ‪ ،1‬ﺑِﺄَﻧﱠ ُﻬﻢۡ‬ ‫ﻓَﺎ ْﻧﺘَﻘَ ْﻤﻨَﺎ ِﻣ ْﻨ ُﻬ ْﻢ ﻓَﺄ َ ْﻏ َﺮ ْﻗﻨَﺎﻫُ ْﻢ ﻓِﻲ ْﺍﻟﻴَ ِ ّﻢ‬ ‫‪5‬‬
‫ﻡ‪136 :7\39‬‬
‫‪@ @µ‬‬ ‫‪fl Üč Ðč Ë‬‬‫‪ @bflèäflÇ@(aìŽãb×ëfl @bflänč ífl bič @(aìŽi‰‬‬‫× ‪Ş‬‬ ‫‬ ‫ﻏ ِﻔﻠِﻴﻦَ‪.‬‬‫ﻋ ۡﻨ َﻬﺎ ٰ َ‬
‫َﻛﺬﱠﺑُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎ َﻭﻛَﺎﻧُﻮﺍْ َ‬ ‫ﻋ ْﻨ َﻬﺎ‬ ‫ﺑِﺄَﻧﱠ ُﻬ ْﻢ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ َﻭﻛَﺎﻧُﻮﺍ َ‬
‫ﻏَﺎﻓِﻠِﻴ َﻦ‬
‫‪@(aìŽãb×@flåíč‰ÛKa@flâìÔÛa@bfläqflŠëcëfl‬‬ ‫َﻀﻌَﻔُﻮﻥَ‬ ‫َﻭﺃ َ ۡﻭ َﺭ ۡﺛﻨَﺎ ۡٱﻟﻘَ ۡﻮ َﻡ ﱠٱﻟﺬِﻳﻦَ ﻛَﺎﻧُﻮﺍْ ﻳ ُۡﺴﺘ ۡ‬ ‫َﻭﺃ َ ْﻭ َﺭﺛْﻨَﺎ ْﺍﻟﻘَ ْﻮ َﻡ ﺍﻟﱠﺬِﻳﻦَ ﻛَﺎﻧُﻮﺍ‬ ‫‪6‬‬
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‫‹ ‪@bflèifl‬‬
‫‹‪ Ìfl ßfl ëfl @Šþa@flÖ‬‬ ‫“‬ ‫‪fl ßfl @flæìÐÈ‬‬
‫‪fl ›flnŽí‬‬ ‫ﺽ َﻭ َﻣ ٰﻐَ ِﺮﺑَ َﻬﺎ ٱﻟﱠﺘِﻲ ٰﺑَ َﺮﻛﻨَﺎ ﻓِﻴ َﻬﺎ‪.‬‬
‫ۡ‬ ‫ﺸ ِﺮﻕَ ۡٱﻷ َ ۡﺭ ِ‬ ‫َﻣ ٰ َ‬ ‫ﺽ‬ ‫َﺎﺭﻕَ ْﺍﻷ َ ْﺭ ِ‬ ‫ﻀﻌَﻔُﻮﻥَ َﻣﺸ ِ‬ ‫ﺴﺘ َ ْ‬ ‫ﻳُ ْ‬
‫‪@Ùiğ Š‬‬ ‫× ‪fl @Žoàfl Üč‬‬ ‫‪ @oŞàmfl ëfl @bflèîčÏ@bflä×fl‹ifl @ïčnÛKa‬‬ ‫َ‬
‫ﻋﻠ ٰﻰ ﺑَﻨ ِٓﻲ‬ ‫ۡ‬ ‫ۡ‬
‫َﻭﺗ َ ﱠﻤﺖ َﻛ ِﻠ َﻤﺖُ َﺭﺑِّﻚَ ٱﻟ ُﺤﺴﻨ َٰﻰ َ‬
‫‪1‬‬ ‫ۡ‬ ‫ﺎﺭ ْﻛﻨَﺎ ﻓِﻴ َﻬﺎ َﻭﺗ َ ﱠﻤﺖْ‬ ‫َﺎﺭﺑَ َﻬﺎ ﺍﻟﺘِﻲ ﺑَ َ‬ ‫ﱠ‬ ‫َﻭ َﻣﻐ ِ‬
‫– ‪@(a뎋jfl‬‬ ‫‪fl @bflàič @flÝífl‹Žg@ïčäifl @óÜÇ‬‬ ‫‪fl @ófl䏨a‬‬ ‫ﺻﺒَ ُﺮﻭﺍْ‪َ .‬ﻭﺩَ ﱠﻣ ۡﺮﻧَﺎﺕ‪َ 1‬ﻣﺎ َﻛﺎﻥَ‬ ‫ﺇِ ۡﺳ ٰ َٓﺮءِ ﻳ َﻞ ﺑِ َﻤﺎ َ‬ ‫ﻋﻠَﻰ ﺑَﻨِﻲ‬ ‫ﺴﻨَﻰ َ‬ ‫َﻛ ِﻠ َﻤﺔُ َﺭﺑِّﻚَ ْﺍﻟ ُﺤ ْ‬
‫†‪@Žéߎ ìÓëfl @ŽæìflÇ‹čÏ@ŽÉäfl —flí@flæb×@bflß@bflã‹Şß‬‬ ‫‪fl ëfl‬‬ ‫ﻋ ۡﻮ ُﻥ َﻭﻗَ ۡﻮ ُﻣ ۥﻪ ُ‪َ ،‬ﻭ َﻣﺎ ﻛَﺎﻧُﻮﺍْ‬
‫ﻳَﺼۡ ﻨَ ُﻊ ﻓ ِۡﺮ َ‬ ‫ﺻﺒَ ُﺮﻭﺍ َﻭﺩَﻣﱠﺮْ ﻧَﺎ َﻣﺎ َﻛﺎﻥَ‬ ‫ﺇِﺳ َْﺮﺍﺋِﻴ َﻞ ﺑِ َﻤﺎ َ‬
‫‹’‪@ @æfl ìŽ‬‬ ‫‪ Èflí@(aìŽãb×@bflßëfl‬‬ ‫ﺷﻮﻥَ ‪2‬ﺕ‪.2‬‬ ‫ﻳَﻌۡ ِﺮ ُ‬ ‫ﻋ ْﻮ ُﻥ َﻭﻗَ ْﻮ ُﻣﻪ ُ َﻭ َﻣﺎ ﻛَﺎﻧُﻮﺍ‬ ‫ﺼﻨَ ُﻊ ﻓ ِْﺮ َ‬ ‫ﻳَ ْ‬
‫ﺷﻮﻥَ‬ ‫ﻳَ ْﻌ ِﺮ ُ‬
‫ﻋ َﻠ ٰﻰ‬ ‫ِﻲ ﺇِ ۡﺳ ٰ َٓﺮءِ ﻳ َﻞ ۡٱﻟﺒَ ۡﺤ َﺮ‪ .‬ﻓَﺄَﺗ َۡﻮﺍْ َ‬ ‫َﻭ ٰ َﺟ َﻮ ۡﺯﻧَﺎ ﺑِﺒَﻨ‪ٓ 2‬‬ ‫ﺎﻭ ْﺯﻧَﺎ ﺑِﺒَﻨِﻲ ﺇِﺳ َْﺮﺍﺋِﻴ َﻞ ْﺍﻟﺒَﺤْ َﺮ ﻓَﺄ َﺗ َْﻮﺍ‬ ‫َﻭ َﺟ َ‬ ‫ﻡ‪138 :7\39‬‬
‫‪@óÜÇ‬‬ ‫‪fl @(aìflmdÏ‬‬
‫‪ @fl‹zfljÛa@flÝífl‹Žg@ïčäjfl ič @bflãŒflìu‬‬ ‫‪fl ëfl‬‬ ‫‪1‬‬ ‫‪7‬‬

‫‪@(aìÛbÓ@áŽèÛK@âbflä–c@óÜÇ‬‬ ‫‪fl @flæìÐØ‬‬ ‫‪ Èflí@âìÓ‬‬ ‫ﻋﻠَ ٰ ٓﻰ ﺃَﺻۡ ﻨ َٖﺎﻡ ﻟﱠ ُﻬﻢۡ ‪ .‬ﻗَﺎﻟُﻮﺍْ‪:‬‬ ‫ﻗَ ۡﻮ ٖﻡ ﻳَﻌۡ ُﻜﻔُﻮﻥَ َ‬ ‫ﺻﻨ ٍَﺎﻡ ﻟَ ُﻬ ْﻢ‬ ‫ﻋﻠَﻰ ﺃ َ ْ‬ ‫ﻋﻠَﻰ ﻗَ ْﻮ ٍﻡ ﻳَ ْﻌ ُﻜﻔُﻮﻥَ َ‬ ‫َ‬
‫×‪@flÞbÓ@òflèÛča@áŽèÛ @bflà‬‬ ‫‪ @bèÛg@bfläÛK@ÝflÈua@óflŽìŽàífl‬‬ ‫ﺳﻰ! ٱﺟۡ ﻌَﻞ ﻟﱠﻨَﺎ ٓ ﺇِ ٰﻟَ ٗﻬﺎ َﻛ َﻤﺎ ﻟَ ُﻬﻢۡ َءﺍ ِﻟ َﻬ ‪ٞ‬ﺔ«‪.‬‬ ‫» ٰﻳَ ُﻤﻮ َ‬ ‫ﺳﻰ ﺍ ْﺟ َﻌﻞْ ﻟَﻨَﺎ ﺇِﻟَ ًﻬﺎ َﻛ َﻤﺎ‬ ‫ﻗَﺎﻟُﻮﺍ ﻳَﺎ ُﻣﻮ َ‬
‫‪@ @æfl ìÜèfl vflm@âìÓ@áØãŞ g‬‬ ‫ﻗَﺎﻝَ‪ِ » :‬ﺇﻧﱠ ُﻜﻢۡ ﻗَ ۡﻮ ‪ٞ‬ﻡ ﺗ َۡﺠ َﻬﻠُﻮﻥَ‪.‬‬ ‫ﻟَ ُﻬ ْﻢ ﺁ َ ِﻟ َﻬﺔ ٌ ﻗَﺎ َﻝ ِﺇﻧﱠ ُﻜ ْﻢ ﻗَ ْﻮ ٌﻡ ﺗَﺠْ َﻬﻠُﻮﻥَ‬
‫‪@(aìŽãb×@bŞß@Ýčİifl ëfl @čéîčÏ@áŽç@bŞß@‹Şjnfl ߎ @bÛûŽçfl @Şæg‬‬ ‫ﻄِﻞ ﱠﻣﺎ‬ ‫ﺆُﻻ ِء ُﻣﺘَﺒ ‪ٞ‬ﱠﺮﺕ‪ 1‬ﱠﻣﺎ ُﻫﻢۡ ﻓِﻴﻪِ‪َ ~ ،‬ﻭ ٰ َﺑ ‪ٞ‬‬ ‫ِﺇ ﱠﻥ ٰ َٓﻫ َ ٓ‬ ‫َﺆُﻻءِ ُﻣﺘَﺒ ٌﱠﺮ َﻣﺎ ُﻫ ْﻢ ﻓِﻴ ِﻪ َﻭﺑَﺎﻁِ ٌﻞ َﻣﺎ‬ ‫ِﺇ ﱠﻥ ﻫ َ‬ ‫‪8‬‬
‫ﻡ‪139 :7\39‬‬
‫‪@ @æfl ìÜàfl Èflí‬‬ ‫ﻛَﺎﻧُﻮﺍْ ﻳَﻌۡ َﻤﻠُﻮﻥَ «‪.‬‬ ‫ُ‬
‫ﻛَﺎﻧُﻮﺍ ﻳَ ْﻌ َﻤﻠﻮ َﻥ‬
‫‪@flìçŽ ëfl @bèÛg@áØîčÌic@čéÜK Ûa@flË‬‬ ‫‪ c @flÞbÓ‬‬ ‫ﻀﻠَﻜﻢُۡ‬ ‫َ‬ ‫َ‬ ‫ٰ‬
‫ٱ¡ِ ﺃﺑﻐِﻴﻜﻢۡ ﺇِﻟ ٗﻬﺎ‪َ ،‬ﻭﻫ َُﻮ ﻓ ﱠ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫ﻗَﺎﻝَ‪» :‬ﺃَﻏ َۡﻴ َﺮ ﱠ‬ ‫َ‬
‫}ِ ﺃ ْﺑﻐِﻴﻜ ْﻢ ﺇِﻟ ًﻬﺎ َﻭﻫ َُﻮ‬ ‫ُ‬ ‫َ‬ ‫ﻏﻴ َْﺮ ﱠ‬ ‫ﻗَﺎ َﻝ ﺃ َ َ‬ ‫ﻡ‪140 :7\39‬‬
‫‪@ @µ‬‬ ‫‪fl àč Ü È‬‬
‫‪fl Ûa@óÜÇ‬‬ ‫› ‪fl @áØÜ‬‬ ‫‪Ş Ï‬‬ ‫‬ ‫ﻋﻠَﻰ ۡٱﻟ ٰﻌَﻠَﻤِ ﻴﻦَ ؟«‬ ‫َ‬ ‫ﻋﻠﻰ ﺍﻟﻌَﺎﻟﻤِ ﻴﻦَ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ﻀﻠَ ُﻜ ْﻢ َ‬ ‫ﻓَ ﱠ‬
‫]‪َ [...‬ﻭﺇِ ۡﺫ ﺃَﻧ َﺠ ۡﻴﻨَ ُﻜﻢ ّﻣِﻦ َءﺍ ِﻝ ﻓ ِۡﺮ َ‬
‫ٰ ‪1‬‬
‫‪@áØãfl ìŽß쎏ífl @flæìflÇ‹čÏ@Þa@åğß@áØäfl î−c@ˆgëfl‬‬ ‫ﻋ ۡﻮﻥَ‬ ‫ۡ‬ ‫ﺕ‪1‬‬
‫ﻋ ْﻮﻥَ‬ ‫ﻣِﻦ ﺁ ِﻝ ﻓ ِْﺮ َ‬ ‫َ‬ ‫َﻭﺇِﺫْ ﺃ َ ْﻧ َﺠ ْﻴﻨَﺎ ُﻛ ْﻢ ْ‬ ‫‪9‬‬
‫ﻡ‪141 :7\39‬‬
‫‪@flæìŽîzflnflíëfl @á×bfläic@flæìÜnğ Ô‬‬ ‫‪ íŽ @člafl‰È‬‬ ‫Ž‪fl Ûa@ìŽ‬‬ ‫ﺏ ﻳُﻘَﺘِ ّﻠُﻮﻥَ ‪ 2‬ﺃ َ ۡﺑﻨَﺎ ٓ َء ُﻛﻢۡ‬ ‫ﻳَﺴُﻮ ُﻣﻮﻧَ ُﻜﻢۡ ﺳ ُٓﻮ َء ۡٱﻟﻌَﺬَﺍ ِ‬ ‫ﺏ ﻳُﻘَﺘِ ّﻠُﻮﻥَ‬ ‫ﻳَﺴُﻮ ُﻣﻮﻧَ ُﻜ ْﻢ ﺳُﻮ َء ْﺍﻟﻌَﺬَﺍ ِ‬
‫‪@áØiğ Š‬‬ ‫ˆ‪Ş @åğß@bÜifl @áØÛč‬‬ ‫‪fl @ïčÏëfl @á×bflãč‬‬ ‫ﻼ ‪ٞ‬ء‬ ‫ٰ‬
‫ﺴﺎ ٓ َء ُﻛﻢۡ ﻡ‪َ ~ .1‬ﻭﻓِﻲ ﺫ َ ِﻟ ُﻜﻢ ﺑَ َ ٓ‬ ‫َﻭﻳَ ۡﺴﺘ َۡﺤﻴُﻮﻥَ ﻧِ َ‬
‫ﺕ‪2‬‬
‫ﺴﺎ َء ُﻛ ْﻢ َﻭﻓِﻲ‬ ‫ﺃ َ ْﺑﻨَﺎ َء ُﻛ ْﻢ َﻭﻳَ ْﺴﺘَﺤْ ﻴُﻮﻥَ ﻧِ َ‬
‫ُ ﺕ‪3‬‬
‫‪@ @áîčÄÇ‬‬ ‫‪fl‬‬ ‫ﻋﻈِ ‪ٞ‬ﻴﻢ‪.‬‬ ‫َ‬ ‫ِ ّﻣﻦ ﱠﺭ ِﺑّﻜﻢۡ‬ ‫ﻋﻈِ ﻴ ٌﻢ‬ ‫ﻣِﻦ َﺭ ِﺑّ ُﻜ ْﻢ َ‬ ‫ﺫَ ِﻟ ُﻜ ْﻢ ﺑَ َﻼ ٌء ْ‬
‫ٰ‬
‫ﺳ ٰﻰ ]‪ [...‬ﺛَﻠَﺜِﻴﻦَ ﻟَ ۡﻴﻠَ ٗﺔ‪،‬‬ ‫ۡ ‪1‬‬
‫َﻭ ٰ َﻭ َ‬ ‫ﺳﻰ ﺛ َ َﻼﺛِﻴﻦَ ﻟَ ْﻴﻠَﺔً‬
‫ﻋﺪﻧَﺎ ُ َ‬
‫ﻮ‬ ‫ﻣ‬ ‫ﻋﺪْﻧَﺎ ُﻣﻮ َ‬ ‫َﻭ َﻭﺍ َ‬ ‫ﻡ‪142 :7\39‬‬
‫‪@‹“flÈič @bflèäfl à¸c ëfl @òÜîÛ@flµrč Ü qfl @óflŽìŽß@bflã‡flÇëfl ëfl‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪10‬‬

‫‪@óflŽìŽß@flÞbÓëfl @òÜîÛ@flµÈ‬‬ ‫‪č ifl Šc@éğiŠ‬‬‫‪fl @ŽoÔ‬‬‫‪ îčß@Şánfl Ï‬‬ ‫‬ ‫َﻭﺃ َ ۡﺗ َﻤﻤۡ ٰﻨَ َﻬﺎ‪ِ 2‬ﺑ َﻌ ۡﺸ ٖﺮﻡ‪ .1‬ﻓَﺘ َ ﱠﻢ ﻣِ ﻴ ٰﻘَﺖُ َﺭ ِﺑّ ِٓۦﻪ ﺃ َ ۡﺭﺑَﻌِﻴﻦَ‬ ‫َﻭﺃَﺗْ َﻤ ْﻤﻨَﺎﻫَﺎ ِﺑ َﻌ ْﺸ ٍﺮ ﻓَﺘ َ ﱠﻢ ﻣِﻴﻘَﺎﺕُ َﺭﺑِّ ِﻪ‬
‫‪@|čÜ–cëfl @ïčßìÓ@ïčÏ@ïčäÐÜ‚a@flæ뎋çfl @čéîč‚dÛč‬‬ ‫ﺳ ٰﻰ ِﻷَﺧِ ﻴ ِﻪ ٰ َﻫ ُﺮﻭﻥَ ﻡ‪:2‬‬ ‫ﻟَ ۡﻴﻠَ ٗﺔ ‪َ .‬ﻭﻗَﺎ َﻝ ُﻣﻮ َ‬
‫ﺕ‪2‬‬
‫ﺳﻰ ِﻷَﺧِ ﻴ ِﻪ‬ ‫ﺃ َ ْﺭ َﺑﻌِﻴﻦَ ﻟَ ْﻴﻠَﺔً َﻭﻗَﺎ َﻝ ُﻣﻮ َ‬
‫‡‪@ @åfl íč‬‬ ‫Ž‪č оa@flÝîčj‬‬ ‫‪fl @ÉčjnŞ mfl @bÛëfl‬‬ ‫ٱﺧﻠُ ۡﻔﻨِﻲ ﻓِﻲ ﻗَ ۡﻮﻣِ ﻲ َﻭﺃَﺻۡ ﻠ ِۡﺢ‪َ ~ .‬ﻭ َﻻ ﺗَﺘ ﱠ ِﺒﻊۡ‬ ‫» ۡ‬ ‫ﺻ ِﻠ ْﺢ‬ ‫َ ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﻣِﻲ‬ ‫َﺎﺭﻭﻥَ ﺍ ْﺧﻠُ ْﻔﻨِﻲ ﻓِﻲ ﻗَ ْﻮ‬ ‫ﻫ ُ‬
‫ۡ‬
‫ﺳﺒِﻴ َﻞ ٱﻟ ُﻤﻔ ِﺴﺪِﻳﻦَ «‪.‬‬ ‫ۡ‬ ‫َ‬ ‫ﺳﺒِﻴ َﻞ ﺍﻟ ُﻤﻔ ِﺴﺪِﻳﻦَ‬‫ْ‬ ‫ْ‬ ‫َﻭ َﻻ ﺗﺘﺒِ ْﻊ َ‬ ‫ﱠ‬ ‫َ‬

‫‪ (1‬ﺗ َﺎ ِﺗﻨَﺎ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻛﻠﻤﺔ »ﺑﻪ« ﻭﺣﺮﻑ ﺍﻟﺒﺎء ﻓﻲ ِﺑ ُﻤﺆْ ِﻣﻨِﻴﻦَ ﺣﺸﻮ‪.‬‬ ‫‪1‬‬

‫ﻮﻡ ﺗﺄﺳﻴﺴِﻬﺎ ِﺇﻟﻰ ﺍﻵﻥ« )‪ .(18 :9‬ﻡ‪ (2‬ﻗﺎﺭﻥ ﺧﺮﻭﺝ ‪:10‬‬ ‫ﻘﻴﻼ ِﺟﺪ•ﺍ ﻟﻢ ﻳَﻜُﻦْ ﻣِﺜﻠُﻪ ﻓﻲ ﻣِ ﺼ َْﺮ ﻣِ ﻦ ﻳَ ِ‬‫ﺖ ﻣِ ﻦ َﻏ ٍﺪ ﺑَ َﺮﺩًﺍ ﺛَ ً‬ ‫ﺍﻟﻮﻗ ِ‬‫‪َ (1‬ﻭ ْﺍﻟﻘ َْﻤ َﻞ ♦ ﻡ‪ (1‬ﻧﻘﺮﺃ ﻓﻲ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ »ﻫﺎ َءﻧﺬﺍ ﻣُﻤﻄِ ٌﺮ ﻓﻲ ﻣِ ﺜ ِﻞ ﻫﺬﺍ َ‬
‫‪2‬‬

‫‪ 4‬ﻭ‪ 14-10‬ﻭ‪ .19‬ﻡ‪ (3‬ﻳﺘﻜﻠﻢ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﺫﺑﺎﺏ ﻛﺜﻴﻒ )‪ .(20 :8‬ﻡ‪ (4‬ﻗﺎﺭﻥ ﺧﺮﻭﺝ ‪ 29-26 :7‬ﻭ‪ .9-1 :8‬ﻡ‪ (5‬ﻗﺎﺭﻥ ﺧﺮﻭﺝ ‪.25-14 :7‬‬
‫ﺍﻟﺮﺟْﺰ ♦ ﻡ‪ (1‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﺍﻟﺮﺟﺰ ﺑﺎﻟﻌﺒﺮﻳﺔ ﺑﻤﻌﻨﻰ ﺍﻟﻐﻀﺐ )ﺣﺒﻘﻮﻕ ‪ .(2 :3‬ﻭﻧﻔﺲ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﻣﺘﻰ ‪ .7 :3‬ﻭﺗﻔﺴﺮ ﻫﻨﺎ ﺑﻤﻌﻨﻰ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ‪.‬‬ ‫‪ (1‬ﱡ‬ ‫‪3‬‬

‫ﺍﻟﺮﺟْﺰ ‪َ (2‬ﻳ ْﻨ ِﻜﺜُﻮﻥَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ِ :‬ﺇﺫَﺍ ﻫُ ْﻢ َﻳ ْﻨ ُﻜﺜُﻮﻥَ ]ﺍﻟﻌﻬﺪ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/8K4EnL‬‬ ‫‪ (1‬ﱡ‬ ‫‪4‬‬

‫ﻡ‪ (1‬ﺭﻭﺍﻳﺔ ﺍﻏﺮﺍﻕ ﺟﻨﺪ ﻓﺮﻋﻮﻥ ﻓﻲ ﺍﻟﺒﺤﺮ ﻣﺬﻛﻮﺭﺓ ﻓﻲ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ‪.31-5 :14‬‬ ‫‪5‬‬

‫ﺷﻮﻥَ ‪ :‬ﻳﻘﻴﻤﻮﻥ ﻭﻳﺪﻋﻤﻮﻥ‪.‬‬ ‫ﺷﻮﻥَ ‪َ ،‬ﻳ ْﻐ ِﺮﺳُﻮﻥَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » َﻭﺃ َ ْﻭ َﺭﺛْﻨَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َﺭﺑِّﻚَ « ﺛﻢ ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ » َﻭﺩَﻣﱠﺮْ ﻧَﺎ« ﺕ‪ (2‬ﻳَ ْﻌ ِﺮ ُ‬ ‫ﺷﻮﻥَ ‪ ،‬ﻳُﻌَ ِ ّﺮ ُ‬‫‪ (1‬ﻛﻠﻤﺎﺕ‪َ ،‬ﻛ ِﻠ َﻤ ْﻪ ‪ (2‬ﻳَ ْﻌ ُﺮ ُ‬ ‫‪6‬‬

‫ﻭﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﺧﻄﺄ ﻧﺴﺎﺥ ﻭﺻﺤﻴﺤﻪ »ﻳَ ْﻐ ِﺮﺳُﻮﻥَ « ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪.‬‬
‫‪َ (1‬ﻭ َﺟ ﱠﻮ ْﺯﻧَﺎ ‪ (2‬ﻳَ ْﻌ ِﻜﻔُﻮ َﻥ‪.‬‬ ‫‪7‬‬

‫ﺕ‪ (1‬ﺗﺒﺮ‪ :‬ﻫﻠﻚ‪.‬‬ ‫‪8‬‬

‫‪ (1‬ﻧَ ﱠﺠ ْﻴﻨَﺎ ُﻛ ْﻢ‪ ،‬ﺃ َ ْﻧ َﺠﺎ ُﻛ ْﻢ ‪ (2‬ﻳَ ْﻘﺘُﻠُﻮﻥَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺫﻛﺮﻭﺍ[ ﺇﺫ ﺃ َ ْﻧ َﺠ ْﻴﻨَﺎ ُﻛ ْﻢ ﺕ‪ (2‬ﺍﺳﺘﺤﻴﻰ‪ :‬ﺃﺑﻘﻰ ﻋﻠﻰ ﻗﻴﺪ ﺍﻟﺤﻴﺎﺓ ﺕ‪ (3‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﺃَ ْﻧ َﺠ ْﻴﻨَﺎ ُﻛ ْﻢ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﺫَ ِﻟ ُﻜ ْﻢ‬ ‫‪9‬‬

‫ﺑَ َﻼ ٌء ﻣِ ﻦْ َﺭﺑِّ ُﻜ ْﻢ« ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.127 :7\39‬‬

‫ﺳﻰ]ﺗﻤﺎﻡ[ ﺛ َ َﻼﺛِﻴﻦَ ﻟَ ْﻴ َﻠﺔً‪ ،‬ﺑﻤﻌﻨﻰ ﺭﺃﺱ ﺍﻟﺜﻼﺛﻴﻦ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ‪ 51 :2\87‬ﺕ‪ (2‬ﻳﻼﺣﻆ ﺃﻥ ﺍﻵﻳﺔ ‪51 :2\87‬‬ ‫َﺎﺭﻭ ُﻥ ♦ ﺕ‪ (1‬ﺍﻵﻳﺔ ﻧﺎﻗﺼﺔ ﻭﺗﻜﻤﻴﻠﻬﺎ َﻭ َﻭﺍ َﻋ ْﺪﻧَﺎ ُﻣﻮ َ‬ ‫ﻋ ْﺪﻧَﺎ ‪َ (2‬ﻭﺗ َ ﱠﻤ ْﻤﻨَﺎﻫَﺎ ‪ (3‬ﻫ ُ‬ ‫‪َ (1‬ﻭ َﻭ َ‬ ‫‪10‬‬

‫ﻋ ْﺪﻧَﺎ ‪َ ...‬ﻭﺃَﺗْ َﻤ ْﻤﻨَﺎﻫَﺎ« ﺇﻟﻰ‬

‫ﺳﻰ ﺃَﺭْ ﺑَﻌِﻴﻦَ ﻟَ ْﻴﻠَﺔً«‪ .‬ﻭﺍﻟﺘﻮﺭﺍﺓ ﺗﺘﻜﻠﻢ ﻋﻦ ﺃﺭﺑﻌﻴﻦ ﻳﻮﻡ ﻭﺃﺭﺑﻌﻴﻦ ﻟﻴﻠﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻘﺮﺁﻥ ﻳﺬﻛﺮ ﻓﻘﻂ ﺃﺭﺑﻌﻴﻦ ﻟﻴﻠﺔ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » َﻭ َﻭﺍ َ‬ ‫ﻋ ْﺪﻧَﺎ ُﻣﻮ َ‬ ‫ﺗﻘﻮﻝ‪َ » :‬ﻭﺇِ ْﺫ َﻭﺍ َ‬
‫ﺍﻟﻐﺎﺋﺐ »ﻣِ ﻴﻘَﺎﺕُ َﺭﺑِّ ِﻪ«‪ .‬ﺧﻄﺄ‪ :‬ﻓَﺘ َ ﱠﻢ ﻣِﻴﻘَﺎﺕُ َﺭﺑِّ ِﻪ ﺇﻟﻰ ﺃَﺭْ ﺑَﻌِﻴﻦَ ﻟَ ْﻴﻠَﺔً‪ .‬ﻭﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﻀﻤﻦ ﺗﻢ ﻣﻌﻨﻰ ﺑﻠﻎ ♦ ﻡ‪ (1‬ﻳﺬﻛﺮ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﺃﻥ ﻣﻮﺳﻰ ﺻﻌﺪ ﻟﻠﺠﻴﻞ ﻣﺮﺗﻴﻦ‪ .‬ﻓﻴﻤﺎ ﻳﺨﺺ ﺍﻟﻤﺮﺓ ﺍﻷﻭﻟﻰ‬
‫ﺻ ِﻌﺪَ ﻣﻮﺳﻰ ِﺇﻟﻰ َﺟﺒَ ِﻞ‬ ‫ﻓﻘﺎﻡ ﻣﻮﺳﻰ َﻭﻳﺸﻮﻉُ ُﻣﺴﺎ ِﻋﺪُﻩ ﻭ َ‬ ‫ﺻﻴﱠﺔَ ﺍﱠﻟﺘﻲ َﻛﺘ َﺒﺘُﻬﺎ ِﻟﺘَﻌْﻠﻴﻤِ ﻬﻢ‪َ .‬‬ ‫ﺸﺮﻳ َﻌﺔَ َ‬
‫ﻭﺍﻟﻮ ِ‬ ‫ﻲ ِﺇﻟﻰ ﺍﻟ َﺠﺒَﻞ ﻭﺃَﻗِ ْﻢ ﻫُﻨﺎ َﺣﺘﱠﻰ ﺃُﻋﻄِ ﻴَﻚَ ﻟَﻮ َﺣﻲ ِ ﺍﻟﺤِ ﺠﺎﺭﺓِ ﻭﺍﻟ ﱠ‬ ‫ﺍﻟﺮﺏﱡ ﻟِﻤﻮﺳﻰ‪ :‬ﺍِﺻ َﻌ ْﺪ ِﺇﻟَ ﱠ‬ ‫ﻧﻘﺮﺃ‪» :‬ﻭﻗﺎ َﻝ ﱠ‬
‫َﻄﻰ ﺍﻟﻐَﻤﺎ ُﻡ ﺍﻟ َﺠﺒَﻞ‪ .‬ﻭ َﺣ ﱠﻞ َﻣﺠﺪ ُ‬ ‫ﺻ ِﻌﺪَ ﻣﻮﺳﻰ ﺍﻟ َﺠﺒَﻞ‪ .‬ﻓﻐ ﱠ‬‫ﻀﻴﱠﺔ‪ْ ،‬ﻓﻠﻴَﺘَﻘَﺪﱠ ْﻡ ﺇِﻟَﻴﻬﻤﺎ‪ .‬ﻭ َ‬
‫ﻭﺣﻮﺭ ﻣﻌَﻜﻢ‪ .‬ﻓ َﻤﻦ ﻛﺎﻧَﺖ ﻟَﻪ ﻗَ ِ‬ ‫ٌ‬ ‫ﺮﺟ َﻊ ﺇِ َﻟﻴﻜﻢ‪ ،‬ﻭﻫ َُﻮﺫﺍ ﻫﺎﺭﻭ ُﻥ‬ ‫ﺸﻴﻮﺥ‪ :‬ﺍِﻧﺘَﻈِ ﺮﻭﻧﺎ ﻫ ُﻬﻨﺎ َﺣﺘﱠﻰ ﻧَ ِ‬ ‫ﷲ‪ .‬ﻭﻗﺎ َﻝ ﻣﻮﺳﻰ ﻟِﻠ ﱡ‬
‫ُﻴﻮﻥ َﺑﻨﻲ ِﺇﺳﺮْ ﺍﺋﻴﻞ‪.‬‬ ‫ﻣﺎﻡ ﻋ ِ‬ ‫ﺃﺱ ﺍﻟﺠﺒَﻞ ﺃ َ َ‬ ‫ﻈ ُﺮ َﻣﺠ ِﺪ ﺍﻟَﺮﱠ ﺏّ ِ ﻛ ٍ‬
‫َﻨﺎﺭ ﺁﻛِﻠ ٍﺔ ﻓﻲ َﺭ ِ‬ ‫ﺳﻂِ ﺍﻟﻐَﻤﺎﻡ‪ .‬ﻭﻛﺎﻥَ َﻣﻨ َ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎ ِﺑﻊِ ﺩﻋﺎ ﺍﻟﺮﱠ ﺏﱡ ﻣﻮﺳﻰ ﻣِﻦ َﻭ َ‬ ‫َﻄﺎﻩ ﺍﻟﻐَﻤﺎ ُﻡ ِﺳﺘﱠﺔَ ﺃَﻳﱠﺎﻡ‪ ،‬ﻭﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﺏ ﻋﻠﻰ َﺟﺒَ ِﻞ ﺳﻴﻨﺎء‪ ،‬ﻭﻏ ﱠ‬ ‫ﺍﻟَﺮﱠ ّ ِ‬
‫ﻁﻮﻳﻼ ﻭﺃﻋﻄﺎﻩ ﺗﻔﺎﺻﻴﻞ ﻛﺜﻴﺮﺓ‪» .‬ﻭ َﻟ ﱠﻤﺎ‬ ‫ً‬ ‫ﻗﺎﻡ ﻣﻮﺳﻰ ﻓﻲ ﺍﻟ َﺠﺒَ ِﻞ ﺃَﺭﺑَﻌﻴﻦَ ﻳﻮ ًﻣﺎ ﻭﺃَﺭﺑﻌﻴﻦَ ﻟَﻴﻠَﺔ« )ﺧﺮﻭﺝ ‪ .(18-12 :24‬ﻭﻗﺪ ﻛﻠﻢ ﷲ ﻣﻮﺳﻰ‬ ‫ﺻ ِﻌﺪَ ﺍﻟ َﺠﺒَﻞ‪ .‬ﻭﺃ َ َ‬ ‫َﻤﺎﻡ ﻭ َ‬ ‫ﺳﻂِ ﺍﻟﻐ ِ‬ ‫ﻓﺪَ َﺧ َﻞ ﻣﻮﺳﻰ ﻓﻲ َﻭ َ‬
‫‪130‬‬
 ‫‪@flÞbÓ@Žéiş Š‬‬ ‫× ‪fl @Žéàfl ÜK‬‬
‫‪ ëfl @bflänč Ô‬‬‫‪ îčàÛč@óflŽìŽß@bflu@bŞàÛ ëfl‬‬ ‫ﺳ ٰﻰ ﻟِﻤِ ﻴ ٰﻘَﺘِﻨَﺎ َﻭﻛَﻠﱠ َﻤ ۥﻪُ َﺭﺑﱡ ۥﻪ ُﺕ‪،1‬‬ ‫َﻭﻟَ ﱠﻤﺎ َﺟﺎ ٓ َء ُﻣﻮ َ‬ ‫ﺳﻰ ﻟِﻤِ ﻴﻘَﺎﺗِﻨَﺎ َﻭﻛَﻠﱠ َﻤﻪُ َﺭﺑﱡﻪ ُ‬ ‫َﻭﻟَ ﱠﻤﺎ َﺟﺎ َء ُﻣﻮ َ‬
‫‪1‬‬
‫ﻡ‪143 :7\39‬‬
‫‪@ïčäífl‹mfl @åÛ@flÞbÓ@ÙîÛg@‹Äãc@ïčãŠ‬‬ ‫‪ c @ğlŠ‬‬ ‫‪fl‬‬ ‫ﻈ ۡﺮ ﺇِﻟَ ۡﻴﻚَ «‪ .‬ﻗَﺎﻝَ‪» :‬ﻟَﻦ‬ ‫ﻗَﺎﻝَ‪َ » :‬ﺭﺏّ ِ ! ﺃ َ ِﺭﻧ ِٓﻲ‪ 1‬ﺃَﻧ ُ‬ ‫ﻈ ْﺮ ﺇِﻟَﻴْﻚَ ﻗَﺎ َﻝ ﻟَ ْﻦ‬ ‫ﻗَﺎ َﻝ َﺭﺏّ ِ ﺃ َ ِﺭﻧِﻲ ﺃ َ ْﻧ ُ‬
‫‪@Ş‹Ô‬‬ ‫‪ nfl Ža@æhÏ‬‬ ‫§ ‪ @Ýjfl‬‬
‫‪ a@óÛg@‹Äãa@åØ‬‬ ‫‪č Û ëfl‬‬ ‫ﻈ ۡﺮ ﺇِﻟَﻰ ۡٱﻟ َﺠﺒَ ِﻞ‪ .‬ﻓَﺈ ِ ِﻥ‬ ‫ﺗ ََﺮ ٰﯨﻨِﻲﻡ‪َ .1‬ﻭ ٰﻟَﻜ ِِﻦ‪ 2‬ٱﻧ ُ‬ ‫ﻈ ْﺮ ﺇِﻟَﻰ ْﺍﻟ َﺠ َﺒ ِﻞ ﻓَﺈ ِ ِﻥ‬ ‫ﺗ ََﺮﺍﻧِﻲ َﻭﻟَ ِﻜ ِﻦ ﺍ ْﻧ ُ‬
‫‪@Žéiş Š‬‬
‫‪fl @óKÜv‬‬ ‫‪fl mfl @bŞàÜ Ï‬‬
‫‪ @ïčäífl‹mfl @flÒìflÏ‬‬ ‫‪ @Žéãfl bØßfl‬‬ ‫ﱠ ﺕ‪2‬‬
‫ﻑ ﺗ ََﺮ ٰﯨﻨِﻲ«‪ .‬ﻓَﻠَ ﱠﻤﺎ ﺗَ َﺠﻠ ٰﻰ‬ ‫ﺴ ۡﻮ َ‬ ‫ٱﺳﺘَﻘَ ﱠﺮ َﻣﻜَﺎﻧَ ۥﻪ ُ ﻓَ َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬
‫ﻑ ﺗ ََﺮﺍﻧِﻲ ﻓﻠ ﱠﻤﺎ‬ ‫ﺴ ْﻮ َ‬ ‫ﺳﺘَﻘَ ﱠﺮ َﻣﻜَﺎﻧَﻪ ُ ﻓَ َ‬ ‫ﺍ ْ‬
‫–‪@bÔčÈ‬‬ ‫‚‹‪fl @óflŽìŽß@Ş‬‬ ‫†×Œ‪fl ëfl @b‬‬ ‫‪fl @ŽéÜ È‬‬‫‪flu‬‬ ‫‪fl @Ýjfl v‬‬ ‫‪fl ÜčÛ‬‬ ‫ﺳ ٰﻰ‬ ‫ّٗ ‪3‬‬
‫َﺭﺑﱡﻪۥ ُ ﻟِﻠ َﺠﺒَ ِﻞ ‪َ ،‬ﺟﻌَﻠﻪۥ ُ ﺩَﻛﺎ ‪َ ،‬ﻭﺧ ﱠَﺮ ُﻣﻮ َ‬ ‫َ‬ ‫ﺕ‪3‬‬ ‫ۡ‬ ‫ﺗَ َﺠﻠﱠﻰ َﺭﺑﱡﻪ ُ ﻟ ِْﻠ َﺠﺒَ ِﻞ َﺟﻌَﻠﻪ ُ ﺩَﻛﺎ َﻭﺧ ﱠَﺮ‬
‫’‬ ‫َ‬
‫‪@bflãcëfl @ÙîÛg@ŽojŽm@Ùäfl z‬‬ ‫‪fl jŽŽ@flÞbÓ@flÖbÏc @bŞàÜ Ï‬‬ ‫‬ ‫ﺳ ۡﺒ ٰ َﺤﻨَﻚَ ! ﺗ ُ ۡﺒﺖُ‬‫ﺻﻌ ِٗﻘﺎ‪ .4‬ﻓَﻠَ ﱠﻤﺎ ٓ ﺃ َﻓَﺎﻕَ ‪ ،‬ﻗَﺎﻝَ‪ُ » :‬‬ ‫َ‬ ‫ﺻ ِﻌﻘًﺎ ﻓَﻠَ ﱠﻤﺎ ﺃَﻓَﺎﻕَ ﻗَﺎ َﻝ ﺳُ ْﺒ َﺤﺎﻧَﻚَ‬ ‫ﺳﻰ َ‬ ‫ُﻣﻮ َ‬
‫‪@ @µ‬‬‫‪fl äč ßč û¾a@ŽÞëŞ c‬‬ ‫ﺇِﻟَ ۡﻴﻚَ ‪َ ~ ،‬ﻭﺃَﻧ َ۠ﺎ ﺃ َ ﱠﻭ ُﻝ ۡٱﻟ ُﻤ ۡﺆﻣِ ﻨِﻴﻦَ «‪.‬‬
‫‪5‬‬
‫ﺗُﺒْﺖُ ﺇِﻟَﻴْﻚَ َﻭﺃَﻧَﺎ ﺃ َ ﱠﻭ ُﻝ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ‬
‫‪@‘bŞäÛa@óÜÇ‬‬ ‫‪fl @ÙnŽ îÐİ‬‬ ‫‪ –a@ïğãg@óflŽìŽàífl @flÞbÓ‬‬ ‫ﻋﻠَﻰ‬ ‫ﻄﻔ َۡﻴﺘُﻚَ َ‬ ‫ﺳ ٰ ٓﻰ! ﺇِﻧِّﻲ ٱﺻۡ َ‬ ‫ﻗَﺎﻝَ‪ٰ » :‬ﻳَ ُﻤﻮ َ‬ ‫ﻋﻠَﻰ‬ ‫ﻄﻔَ ْﻴﺘُﻚَ َ‬ ‫ﺻ َ‬ ‫ﺳﻰ ﺇِﻧِّﻲ ﺍ ْ‬ ‫ﻗَﺎ َﻝ ﻳَﺎ ُﻣﻮ َ‬ ‫ﻡ‪144 :7\39‬‬
‫‪2‬‬

‫‪@å×ëfl @ÙnŽ îflma@bflß@‰ŽƒÏ‬‬ ‫‪ @ïčàÜ Ø‬‬‫Ž ‪ ič ëfl @ïčnÜ‬‬ ‫‹‪fl‬‬ ‫‪ ič‬‬ ‫ﺳ ٰﻠَﺘِﻲ‪َ 1‬ﻭﺑِ َﻜ ٰﻠَﻤِ ﻲ‪ .2‬ﻓَ ُﺨ ۡﺬ َﻣﺎ ٓ‬ ‫ﺎﺱ ﺑِ ِﺮ ٰ َ‬
‫ﺕ‪1‬‬
‫ٱﻟﻨﱠ ِ‬ ‫ﺳ َﺎﻻﺗِﻲ َﻭﺑِﻜ ََﻼﻣِﻲ ﻓَ ُﺨﺬْ َﻣﺎ‬ ‫ﺎﺱ ﺑِ ِﺮ َ‬ ‫ﺍﻟﻨﱠ ِ‬
‫‪@ @åfl í‹Ø‬‬‫“ ‪č‬‬ ‫‪Ş Ûa@flåßğ‬‬ ‫ﺸﻜ ِِﺮﻳﻦَ «‪.‬‬ ‫ٰ‬
‫َءﺍﺗ َۡﻴﺘُﻚَ ‪َ ~ ،‬ﻭ ُﻛﻦ ّﻣِﻦَ ٱﻟ ﱠ‬ ‫ﺸﺎﻛ ِِﺮﻳﻦَ‬ ‫ﺁَﺗ َ ْﻴﺘُﻚَ َﻭ ُﻛ ْﻦ ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫×‪@ïfl’@ğÝ‬‬ ‫×‪ @åčß@aflìÛþa@ïčÏ@ŽéÛ @bfläjfln‬‬ ‫‪ ëfl‬‬ ‫َﻭ َﻛﺘ َۡﺒﻨَﺎ ﻟَ ۥﻪ ُ ﻓِﻲ ۡٱﻷ َ ۡﻟ َﻮﺍﺡِﻡ‪ 1‬ﻣِ ﻦ ﻛُ ِّﻞ ﺷ َۡﻲ ٖء‬ ‫ﻲءٍ‬ ‫ﺷ ْ‬ ‫ﻣِﻦ ﻛُ ِّﻞ َ‬ ‫َﻭ َﻛﺘ َ ْﺒﻨَﺎ ﻟَﻪ ُ ﻓِﻲ ْﺍﻷ َ ْﻟ َﻮﺍﺡِ ْ‬ ‫‪3‬‬
‫ﻡ‪145 :7\39‬‬
‫‪@bfl牎ƒÏ‬‬ ‫‪ @ïfl’@ğÝØ‬‬ ‫‪ Ûn@ýîč—Ðflmëfl @òÄÇ‬‬ ‫‪č ìŞß‬‬ ‫ﺼ ٗﻴﻼ ِﻟّﻜُ ِّﻞ ﺷ َۡﻲ ٖء‪» :‬ﻓَ ُﺨ ۡﺬﻫَﺎ‬ ‫ﻈ ٗﺔ‪َ ،‬ﻭﺗ َۡﻔ ِ‬ ‫ﱠﻣ ۡﻮ ِﻋ َ‬ ‫ﻲءٍ ﻓَ ُﺨﺬْﻫَﺎ‬ ‫ﻴﻼ ِﻟﻜُ ِّﻞ ْ‬
‫ﺷ‬
‫َ‬ ‫ﺼ ً‬ ‫ﻈﺔً َﻭﺗ َ ْﻔ ِ‬ ‫َﻣ ْﻮ ِﻋ َ‬
‫ ‪@bflèäč‬‬
‫‚‪fl ydič @(a뎉‬‬ ‫‪Ž dflí@Ùßfl ìÓ@‹Žßcflë@ñŞìÔ‬‬ ‫‪ ič‬‬ ‫ﺴ ِﻨ َﻬﺎ‪~ .‬‬ ‫ِ َ‬‫ﺣ‬ ‫ۡ‬ ‫َ‬ ‫ﺄ‬ ‫ﺑ‬ ‫ْ‬ ‫ﺍ‬ ‫ﻭ‬ ‫ُ‬ ‫ﺬ‬ ‫ُ‬
‫ﺧ‬ ‫ﺄ‬‫ۡ‬ ‫ﻳ‬
‫َ ﻚَ َ‬ ‫ﻣ‬ ‫ﻮ‬ ‫ۡ‬ ‫َ‬ ‫ﻗ‬ ‫ﺮ‬ ‫ۡ‬ ‫ﻣ‬ ‫ﺃ‬‫ۡ‬
‫ﺑِﻘُ ﱠﻮ ٖﺓ َﻭ ُ‬ ‫ﺴ ِﻨ َﻬﺎ‬ ‫ِ َ‬ ‫ﺣْ‬ ‫َ‬ ‫ﺄ‬ ‫ﺑ‬ ‫ﻭﺍ‬ ‫ُ‬ ‫ﺬ‬ ‫ُ‬
‫ﺧ‬ ‫ْ‬ ‫ﺄ‬ ‫ﺑِﻘُ ﱠﻮﺓٍ َﻭ ُﺮْ ْ َ ﻚَ َ‬
‫ﻳ‬ ‫ﻣ‬ ‫ﻮ‬ ‫َ‬ ‫ﻗ‬ ‫ﻣ‬ ‫ْ‬ ‫ﺃ‬
‫‪@ @µ‬‬ ‫‪fl Ô‬‬ ‫‪č‬‬‫Ž‪č Ð Ûa@flŠafl†@áØíŠëž d‬‬ ‫‪fl‬‬ ‫َﺍﺭ ۡٱﻟ ٰﻔَ ِﺴﻘِﻴﻦَ «‪.‬‬ ‫َ‬ ‫ﺩ‬ ‫ُ ‪1‬ﺕ‪1‬‬
‫ﺳﺄ ُ ْﻭ ِﺭﻳﻜﻢۡ‬ ‫َ‬ ‫َﺍﺭ ْﺍﻟﻔَﺎ ِﺳ ِﻴﻦَ‬
‫ﻘ‬ ‫ﺳﺄ ُ ِﺭﻳﻜُ ْﻢ ﺩ َ‬ ‫َ‬
‫‪@ïčÏ@flæ뎋jŞ Ø‬‬ ‫‹‪ nfl ífl @flåíč‰ÛKa@flïnč ífl a@åflÇ@ŽÒ‬‬ ‫Ž‪ –d‬‬ ‫‪fl‬‬ ‫ِﻲ ٱﻟﺬِﻳﻦَ ﻳَﺘ َ َﻜﺒ ُﱠﺮﻭ َﻥ ﻓِﻲ‬ ‫ﱠ‬ ‫َ‬ ‫ٰ‬
‫ﻋﻦ َءﺍﻳَﺘ‬ ‫ۡ‬ ‫ﻑ َ‬ ‫ﺳﺄَﺻۡ ِﺮ ُ‬ ‫] َ‬ ‫ِﻲ ﺍﻟﺬِﻳ َﻦ ﻳَﺘ َ َﻜﺒ ُﱠﺮﻭ َﻥ‬ ‫ﱠ‬ ‫ﻋﻦ ﺁﻳَﺎﺗ َ‬ ‫َ‬ ‫ْ‬ ‫ﻑ َ‬ ‫ﺳﺄَﺻ ِْﺮ ُ‬ ‫َ‬
‫‪4‬‬
‫ﻡ‪146 :7\39‬‬
‫×‪@bKÛ@òflía@ŞÝ‬‬ ‫¨‪ @(aëfl‹ífl @ægëfl @ğÕ‬‬ ‫‪ a@Ìfl ič @Šþa‬‬ ‫ﻖ‪َ .‬ﻭﺇِﻥ ﻳَ َﺮ ۡﻭﺍْ‪ُ 1‬ﻛ ﱠﻞ َءﺍﻳَ ٖﺔ‪،‬‬ ‫ﺽ ﺑِﻐ َۡﻴ ِﺮ ۡٱﻟ َﺤ ّ ِ‬ ‫ۡٱﻷ َ ۡﺭ ِ‬ ‫ﻖ َﻭﺇِ ْﻥ ﻳَ َﺮ ْﻭﺍ‬ ‫ﺽ ﺑِﻐَﻴ ِْﺮ ْﺍﻟ َﺤ ّ ِ‬ ‫ﻓِﻲ ْﺍﻷ َ ْﺭ ِ‬
‫ۡ ‪2‬‬ ‫ْ‪1‬‬ ‫ْ‬
‫Ž‪@bÛ@臒ş‹Ûa@flÝîčj‬‬ ‫‪fl @(aëfl‹ífl @ægëfl @bflèič @(aìŽäßč ûŽí‬‬ ‫ٱﻟﺮﺷ ِﺪ ‪َ ،‬ﻻ‬ ‫ﺳﺒِﻴ َﻞ ﱡ‬ ‫ﱠﻻ ﻳ ُۡﺆﻣِ ﻨُﻮﺍ ﺑِ َﻬﺎ‪َ .‬ﻭﺇِﻥ ﻳَ َﺮ ۡﻭﺍ َ‬ ‫ُﻛ ﱠﻞ ﺁَﻳَ ٍﺔ َﻻ ﻳُﺆْ ﻣِ ﻨُﻮﺍ ﺑِ َﻬﺎ َﻭﺇِ ْﻥ ﻳَ َﺮ ْﻭﺍ‬
‫Ž‪@ğïÌfl Ûa@flÝîčj‬‬ ‫Ž‪fl @(aëfl‹ífl @ægëfl @ýîčj‬‬ ‫‪fl @Žê뎉ƒ‬‬ ‫‪č nŞ ífl‬‬ ‫ﻲِ‪،‬‬ ‫ۡ‬
‫ﺳﺒِﻴ َﻞ ٱﻟﻐَ ّ‬ ‫ﺳﺒِ ٗﻴﻼ‪َ .‬ﻭﺇِﻥ ﻳَ َﺮ ۡﻭﺍْ َ‬ ‫ﻳَﺘﱠﺨِ ﺬُﻭﻩُ َ‬
‫‪3‬‬
‫ﻴﻼ َﻭﺇِ ْﻥ‬ ‫ﺳﺒِ ً‬ ‫ﺍﻟﺮ ْﺷ ِﺪ َﻻ ﻳَﺘﱠﺨِ ﺬُﻭﻩ ُ َ‬ ‫ﺳﺒِﻴ َﻞ ﱡ‬ ‫َ‬
‫ٰ‬
‫ﱠ‬ ‫َ‬
‫ﺳﺒِ ٗﻴﻼ‪ .‬ﺫ َﻟِﻚَ ﺑِﺄﻧﱠ ُﻬﻢۡ َﻛﺬﺑُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎ‪،‬‬ ‫ﻳَﺘﱠﺨِ ﺬُﻭﻩُ َ‬ ‫ﻴﻼ ﺫَﻟِﻚَ‬ ‫ﺳﺒِ ً‬ ‫ﻲ ِ ﻳَﺘﱠﺨِ ﺬُﻭﻩ ُ َ‬ ‫ﺳﺒِﻴ َﻞ ْﺍﻟﻐَ ّ‬ ‫ﻳَ َﺮ ْﻭﺍ َ‬
‫‪3‬‬
‫‪@(aìŽi‰‬‬ ‫× ‪Ş‬‬ ‫ˆ‪ @áŽèãŞ dič @ÙÛč‬‬ ‫Ž‪fl @ýîčj‬‬ ‫‪fl @Žê뎉ƒ‬‬ ‫‪č nŞ ífl‬‬
‫‪@ @µ‬‬ ‫‪fl Üč Ðč Ë‬‬‫‪ @bflèäflÇ@(aìŽãb×ëfl @bflänč ífl bič‬‬ ‫ﻏ ِﻔﻠِﻴﻦَ ‪.‬‬
‫ﺕ‪1‬‬ ‫ٰ‬
‫ﻋ ۡﻨ َﻬﺎ َ‬ ‫َﻭﻛَﺎﻧُﻮﺍْ َ‬ ‫ﻋ ْﻨ َﻬﺎ‬ ‫ﺑِﺄَﻧﱠ ُﻬ ْﻢ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ َﻭﻛَﺎﻧُﻮﺍ َ‬
‫ﻏَﺎﻓِﻠِﻴ َﻦ‬
‫‹‪@čñ‬‬
‫‚‪fl‬‬ ‫‪č þa@bÔÛčëfl @bflänč ífl bič @(aìŽi‰‬‬
‫× ‪Ş‬‬ ‫‪ @flåíč‰ÛKaflë‬‬ ‫ﻄ ۡﺖ‬
‫‪1‬‬ ‫َﻭٱﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎ َﻭ ِﻟﻘَﺎ ٓ ِء ۡٱﻷٓﺧِ َﺮﺓِ‪َ ،‬ﺣﺒِ َ‬ ‫َﻭﺍﻟﱠﺬِﻳ َﻦ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ َﻭ ِﻟﻘَﺎءِ ْﺍﻵَﺧِ َﺮﺓِ‬ ‫‪5‬‬
‫ﻡ‪147 :7\39‬‬
‫‪@(aìŽãb×@bflß@bKÛg@flæëflvŽí@Ýflç@áŽèÜàfl Çc@oİjč y‬‬ ‫‪fl‬‬ ‫ﺃ َ ۡﻋ ٰ َﻤﻠُ ُﻬﻢۡ ‪ ~ .‬ﻫ َۡﻞ ﻳُﺠۡ ﺰَ ۡﻭﻥَ ِﺇ ﱠﻻ َﻣﺎ ﻛَﺎﻧُﻮﺍْ‬ ‫ﻄﺖْ ﺃ َ ْﻋ َﻤﺎﻟُ ُﻬ ْﻢ َﻫﻞْ ﻳُﺠْﺰَ ْﻭﻥَ ِﺇ ﱠﻻ َﻣﺎ‬ ‫َﺣ ِﺒ َ‬
‫‪@ @æfl ìÜàfl Èflí‬‬ ‫َﻳﻌۡ َﻤﻠُﻮﻥَ ؟[‬ ‫ﻛَﺎﻧُﻮﺍ َﻳ ْﻌ َﻤﻠُﻮ َﻥ‬
‫‪@áèîğ Üč y‬‬‫‪Ž @åčß@êč‡Èfli@åčß@óflŽìŽß@ŽâìÓ@fl‰ƒ‬‬ ‫‪fl mŞ aflë‬‬ ‫‪1‬ﻡ‪1‬‬ ‫ۡ‬ ‫ﻌۡ‬ ‫ۢ‬
‫ﺳ ٰﻰ ﻣِ ﻦ ﺑَ ِﺪِۦﻩ ﻣِ ﻦ ُﺣ ِﻠﻴِّ ِﻬﻢۡ‬ ‫َﻭٱﺗ ﱠ َﺨﺬ َ ﻗَ ۡﻮ ُﻡ ُﻣﻮ َ‬ ‫ﻣِﻦ ﺑَ ْﻌ ِﺪ ِﻩ ﻣِ ْﻦ‬ ‫ﺳﻰ ْ‬ ‫َﻭﺍﺗ ﱠ َﺨﺬ َ ﻗَ ْﻮ ُﻡ ُﻣﻮ َ‬
‫‪6‬‬
‫ﻡ‪148 :7\39‬‬
‫‚‪@bÛ@ŽéãŞ c @(aëfl‹ífl @áÛc @ćŠaflì‬‬ ‫‪Ž @ŽéÛK@a‡flu‬‬ ‫‪fl @ývčÇ‬‬ ‫ﺍﺭ‪1‬ﻡ‪ .2‬ﺃَﻟَﻢۡ ﻳَ َﺮ ۡﻭﺍْ ﺃَﻧﱠﻪۥ ُ ﻻَ‬ ‫ُ‬ ‫ﱠ‬
‫ﺴﺪٗﺍﺕ‪ 1‬ﻟ ۥﻪ ُ ﺧ َﻮ ٌ‬ ‫ﻋ ِۡﺠ ٗﻼ‪َ ،‬ﺟ َ‬ ‫ﺍﺭ ﺃَﻟ ْﻢَ‬ ‫ُ‬
‫ﺴﺪ ًﺍ ﻟﻪ ُ ﺧ َﻮ ٌ‬ ‫َ‬ ‫ِﺠْﻼ َﺟ َ‬ ‫ُﺣ ِﻠﻴِّ ِﻬ ْﻢ ﻋ ً‬
‫ﺳﺒِﻴﻼ؟ ٱﺗ َﺨﺬﻭﻩ ُ ]‪، [...‬‬ ‫ُ‬ ‫ﱠ‬ ‫ً‬ ‫ﻳُﻜ َِﻠّ ُﻤ ُﻬﻢۡ َﻭ َﻻ ﻳَﻬۡ ﺪِﻳ ِﻬﻢۡ َ‬ ‫ﺳﺒِﻴﻼً‬ ‫ﻳَ َﺮ ْﻭﺍ ﺃَﻧﱠﻪ ُ َﻻ ﻳُﻜ َِﻠ ُﻤ ُﻬ ْﻢ َﻭﻻ ﻳَ ْﻬﺪِﻳ ِﻬ ْﻢ َ‬
‫َ‬ ‫ّ‬
‫ﺕ‪2‬‬
‫‪@Žê뎉ƒ‬‬ ‫Ž‪fl mŞ a@bzÜîčj‬‬
‫‪fl @áèíč‡èflí@bÛëfl @áŽèàŽ Ün Ø‬‬ ‫‪ íŽ‬‬
‫‪@ @µ‬‬ ‫‪fl àč Üč Ã‬‬
‫‪ @(aìŽãb×ëfl‬‬ ‫ﻅﻠِﻤِ ﻴﻦَ ‪.‬‬‫َﻭﻛَﺎﻧُﻮﺍْ ٰ َ‬ ‫ﻅﺎﻟِﻤِ ﻴﻦَ‬ ‫ﺍﺗ ﱠ َﺨﺬُﻭﻩ ُ َﻭﻛَﺎﻧُﻮﺍ َ‬

‫ﻴﻦ ﺑِﺈِﺻﺒَﻊِ ﷲ« )ﺧﺮﻭﺝ ‪ .(18 :31‬ﻭﻋﻨﺪﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﺠﺒﻞ ﻭﺍﻗﺘﺮﺏ ﻣﻦ ﺍﻟﻤﺨﻴﻢ‪» ،‬ﺭﺃَﻯ‬ ‫ﻴﻦ ﻣِ ﻦ َﺣ َﺠﺮ‪َ ،‬ﻣ ْﻜﺘﻮﺑَ ِ‬ ‫ﺸﻬﺎﺩﺓ‪ ،‬ﻟَﻮ َﺣ ِ‬ ‫ﻁﺒَ ِﺔ ﻣﻮﺳﻰ ﻋﻠﻰ َﺟﺒَ ِﻞ ﺳِﻴﻨﺎء‪ ،‬ﺳﻠﱠ َﻤﻪ ﻟَﻮ َﺣﻲ ِ ﺍﻟ ﱠ‬ ‫ﺁﻧﺘ َﻬﻰ ﷲُ ﻣِ ﻦ ُﻣﺨﺎ َ‬
‫ﺍﻟﺮﺏﱡ ﻟِﻤﻮﺳﻰ‪ :‬ﺍِﻧ َﺤﺖْ ﻟَﻚَ ﻟَﻮ َﺣﻲ‬ ‫ﻄ َﻤﻬﻤﺎ ﻓﻲ ﺃَﺳﻔَ ِﻞ ﺍﻟ َﺠﺒَﻞ« )ﺧﺮﻭﺝ ‪ (19 :32‬ﻋﺎﺩ ﷲ ﻭﺩﻋﺎﻩ ﺛﺎﻧﻴﺔ ﻟﻠﺠﺒﻞ‪» :‬ﺛ ُ ﱠﻢ ﻗﺎ َﻝ ﱠ‬ ‫ﻴﻦ ﻣِ ﻦ ﻳَﺪَﻳﻪ ﻭ َﺣ ﱠ‬ ‫ِ‬ ‫ﺣ‬ ‫َ‬ ‫ﻮ‬‫ﱠ‬ ‫ﺎﻟﻠ‬‫ﺑ‬
‫ِ‬ ‫َﺮﻣﻰ‬ ‫ﻓ‬ ‫ﻣﻮﺳﻰ‬ ‫ﺐُ‬ ‫ﻀ‬
‫َ‬ ‫ﻏ‬
‫َ‬ ‫ﻡ‬ ‫ﺮ‬
‫َ َ‬ ‫َ‬
‫ﻄ‬ ‫ﺿ‬ ‫َ‬ ‫ﺺ‪ ،‬ﻓﺎ‬ ‫ﻭﺍﻟﺮ ْﻗ َ‬
‫ﺍﻟﻌِﺠْ َﻞ ﱠ‬
‫ﺭﺃﺱ ﺍﻟ َﺠﺒَﻞ‬‫ِﻒ ﻟﻲ ﻫُﻨﺎﻙَ ﻋﻠﻰ ِ‬ ‫ﺼﺒﺎﺡِ ِﺇﻟﻰ َﺟﺒَ ِﻞ ﺳﻴﻨﺎء ﻭﻗ ْ‬ ‫ﺼﺒﺎﺡ‪ ،‬ﻭﺁﺻﻌَ ْﺪ ﻓﻲ ﺍﻟ ﱠ‬ ‫ﻄﻤﺘ َ ُﻬﺎ‪ .‬ﻭﻛﻦْ ُﻣﺴﺘَ ِﻌﺪ•ﺍ ﻟِﻠ ﱠ‬ ‫ﻳﻦ َﺣ ﱠ‬ ‫ﻴﻦ ﺍﻟﻠﱠﺬَ ِ‬ ‫ﻴﻦ ﺍﻷ َ ﱠﻭﻟَ ِ‬‫َﻼﻡ ﺍﻟﱠﺬﻱ ﻛﺎﻥَ ﻋﻠﻰ ﺍﻟﻠﱠﻮ َﺣ ِ‬ ‫ﺐ ﻋ َﻠﻴ ِﻬﻤﺎ ﺍﻟﻜ َ‬ ‫َﺣ َﺠ ٍﺮ ﻛﺎﻷ َ ﱠﻭﻟَﻴﻦ‪ ،‬ﻓﺄَﻛﺘ ُ َ‬
‫ﺕ ﺍﻟ َﻌ ْﺸﺮ« )ﺧﺮﻭﺝ ‪ 2-1 :34‬ﻭ‪ (28‬ﻡ‪ (2‬ﻓﻲ‬ ‫َﻼﻡ ﺍﻟ َﻌ ْﻬﺪ‪ ،‬ﺍﻟ َﻜﻠِﻤﺎ ِ‬ ‫َﺐ ﻋﻠﻰ ﺍﻟﻠﱠﻮ َﺣ ِ‬
‫ﻴﻦ ﻛ َ‬ ‫ﺸﺮﺏُ ﻣﺎ ًء‪ ،‬ﻓ َﻜﺘ َ‬ ‫ﺒﺰﺍ ﻭﻻ ﻳَ َ‬ ‫ﺍﻟﺮﺏّ ِ ﺃَﺭﺑَﻌﻴﻦَ ﻳﻮ ًﻣﺎ ﻭﺃَﺭﺑَﻌﻴﻦَ ﻟَﻴﻠَﺔً‪ ،‬ﻻ ﻳﺄ ُﻛ ُﻞ ُﺧ ً‬ ‫ﻗﺎﻡ ﻣﻮﺳﻰ ﻫُﻨﺎﻙَ ﻋِﻨﺪَ ﱠ‬ ‫]‪ .[...‬ﻭﺃ َ َ‬
‫ﻭﺣﻮﺭ ﻣﻌَﻜﻢ‪ .‬ﻓ َﻤﻦ ﻛﺎﻧَﺖ ﻟَﻪ‬ ‫ٌ‬ ‫َﺮﺟ َﻊ ِﺇ َﻟﻴﻜﻢ‪ ،‬ﻭﻫ َُﻮﺫﺍ ﻫﺎﺭﻭ ُﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ ﻫﺎﺭﻭﻥ ﻳﺨﻠﻒ ﻣﻮﺳﻰ‪ ،‬ﺑﻴﻨﻤﺎ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﻓﺘُﺴﻠﻢ ﺍﻟﺨﻼﻓﺔ ﺇﻟﻰ ﻫﺎﺭﻭﻥ ﻭﺣﻮﺭ‪» :‬ﻭﻗﺎ َﻝ ﻣﻮﺳﻰ ﻟﻠﺸﻴﻮﺥ‪ :‬ﺍﻧﺘﻈﺮﻭﻧﺎ ﻫ ُﻬﻨﺎ َﺣﺘﱠﻰ ﻧ ِ‬
‫َﻀﻴﱠﺔ‪ْ ،‬ﻓﻠﻴَﺘ َﻘَﺪﱠ ْﻡ ِﺇﻟَﻴﻬﻤﺎ« )ﺧﺮﻭﺝ ‪.(14 :24‬‬ ‫ﻗ ِ‬
‫ﺳ ْﺒ َﺤﺎﻧَﻚَ ﺗُﺒْﺖُ ﺇِ َﻟﻴْﻚَ ﺃﻥ ﺃﺳﺄﻟﻚ ﺍﻟﺮﺅﻳﺔ ﻭﺃﻧﺎ ﺃ َ ﱠﻭ ُﻝ ْﺍﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ ﺑﺄﻧﻚ ﻻ ﺗﺮﻯ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (54‬ﺕ‪(1‬‬ ‫ﺻﺎ ِﻋﻘًﺎ ‪ (5‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻓَﻠَ ﱠﻤﺎ ﺃَﻓَﺎﻕَ ﻗَﺎ َﻝ ُ‬ ‫‪ (1‬ﺃَﺭْ ﻧِﻲ ‪َ (2‬ﻭﻟَ ِﻜﻦُ ‪ (3‬ﺩَ •ﻛﺎ َء‪ ،‬ﺩُ •ﻛﺎ‪ ،‬ﺩَ •ﻛﺎ ‪َ (4‬‬ ‫‪1‬‬

‫ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » ِﻟﻤِﻴﻘَﺎ ِﺗﻨَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َﻭﻛَﻠﱠ َﻤﻪُ َﺭ ﱡﺑﻪُ« ﺕ‪ (2‬ﺗ َ َﺠﻠﱠﻰ‪ :‬ﻅﻬﺮ ﺕ‪ (3‬ﻻ ﻣﻌﻨﻰ ﺣﺮﻑ ﺍﻟﻼﻡ ﻓﻲ ﻟﻠﺠﺒﻞ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻓﻬﻤﺖ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ ﺑﻤﻌﻨﻰ ﻋﻠﻰ ﺍﻟﺠﺒﻞ )‪ Luxenberg‬ﺹ‬
‫‪ ♦ (175‬ﻡ‪ (1‬ﻳﺬﻛﺮ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﻫﺬﺍ ﺍﻟﻄﻠﺐ ﻟﺪﻯ ﺻﻌﻮﺩ ﻣﻮﺳﻰ ﻟﻠﺠﺒﻞ ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪» :‬ﻗﺎ َﻝ ﻣﻮﺳﻰ‪ :‬ﺃَ ِﺭﻧﻲ َﻣﺠﺪَﻙَ ‪ .‬ﻗﺎﻝ‪ :‬ﺃَﻣُﺮﱡ ﺑِ ُﻜ ِّﻞ ُﺣﺴْﻨﻲ ﺃَﻣﺎ َﻣﻚَ ﻭﺃُﻧﺎﺩﻱ ِﺑ ِ‬
‫ﺂﺳﻢ‪ :‬ﺍﻟﺮﱠ ﺏّ ِ ﻗُﺪﱠﺍ َﻣﻚَ ‪ ،‬ﻭﺃَﺻﻔَ ُﺢ‬
‫ﺨﺮﺓ‪ ،‬ﻓ َﻴﻜﻮ ُﻥ ﺇﺫﺍ َﻣ ﱠﺮ َﻣﺠْ ﺪﻱ‪ ،‬ﺃَﻧِّﻲ‬ ‫ﺼ َ‬ ‫ِﻒ ﻋﻠﻰ ﺍﻟ ﱠ‬ ‫ﺍﻹﻧْﺴﺎﻥُ َﻭﻳﺤْ ﻴﺎ‪ .‬ﻭﻗﺎ َﻝ ﺍﻟﺮﺏ‪ :‬ﻭﺫﺍ َﻣﻜﺎ ٌﻥ ِﺑﺠﺎﻧِﺒﻲ‪ ،‬ﻗ ْ‬ ‫َﻋ ﱠﻤﻦ ﺃَﺻﻔَﺢ ﻭﺃَﺭ َﺣ ُﻢ َﻣﻦ ﺃَﺭ َﺣﻢ‪ .‬ﻭﻗﺎﻝ‪ :‬ﺃ َ ﱠﻣﺎ َﻭﺟْ ﻬﻲ ﻓﻼ ﺗ َﺴﺘ َﻄﻴ ُﻊ ﺃ َﻥ ﺗ َﺮﺍﻩ ﻷَﻧﱠﻪ ﻻ َﻳﺮﺍﻧﻲ ِ‬
‫ﻅ ْﻬﺮﻱ‪ ،‬ﻭﺃَﻣﺎ َﻭﺟْ ﻬﻲ ﻓﻼ ﻳُﺮﻯ« )ﺧﺮﻭﺝ ‪.(23-18 :33‬‬ ‫ﻅ ِّﻠﻠُﻚَ ﺑِﻴَﺪﻱ َﺣﺘﱠﻰ ﺃ َ ُﻣ ﱠﺮ‪ ،‬ﺛ ُ ﱠﻢ ﺃَﺭﻓَ ُﻊ ﻳﺪﻱ ﻓﺘ َﺮﻯ َ‬ ‫ﺨﺮﺓ ﻭﺃ ُ َ‬ ‫ﺼ َ‬ ‫ُﻔﺮﺓِ ﺍﻟ ﱠ‬ ‫ﺃَﺟﻌَﻠُﻚَ ﻓﻲ ﺣ َ‬
‫ﺎﺱ‪ .‬ﻭﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﻀﻤﻦ ﺍﺻﻄﻔﻰ ﻣﻌﻨﻰ ﻓﻀﱠﻞ‪.‬‬ ‫ِ‬ ‫ﱠ‬
‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻣﻦ‬ ‫ْ ﻚَ‬‫ُ‬ ‫ﺘ‬‫ﻴ‬‫ْ‬ ‫َ‬ ‫ﻔ‬ ‫َ‬
‫ﻄ‬ ‫ﺻ‬ ‫ﺍ‬ ‫ﺧﻄﺄ‪:‬‬ ‫(‬ ‫‪1‬‬ ‫ﺕ‬ ‫♦‬ ‫ِﻤِﻲ‬ ‫ﻠ‬ ‫َ‬
‫ﻜ‬ ‫ﺑ‬ ‫ﻭ‬
‫َ ِ‬ ‫ﻲ‪،‬‬ ‫ﱡ‬
‫ﺳﺎﻟَﺘِﻲ ‪ َ 2‬ﻤِ‬
‫َﻠ‬
‫ﻜ‬ ‫َ‬ ‫ﺗ‬‫ﻭ‬ ‫(‬ ‫‪ِ (1‬ﺑ ِﺮ َ‬ ‫‪2‬‬

‫ﺳﺄ ُ ِﺭﻳ ُﻜ ْﻢ«‪ ،‬ﻭﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﻟَﻪُ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﻓَ ُﺨ ْﺬﻫَﺎ ﺑِﻘُ ﱠﻮﺓٍ َﻭﺃْﻣُﺮْ «‪ ،‬ﻭﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﻳَﺄ ْ ُﺧﺬُﻭﺍ« ﺇﻟﻰ‬ ‫ﻭﺭﺛ ُﻜ ْﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺟﻤﻊ ﺍﻟﺠﻼﻟﺔ » َﻭ َﻛﺘ َ ْﺒﻨَﺎ« ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ » َ‬ ‫ﺳﺄ ُ ِ‬ ‫ﻭﺭﻳ ُﻜ ْﻢ‪َ ،‬‬ ‫ﺳﺄ ُ ِ‬
‫‪َ (1‬‬ ‫‪3‬‬

‫ﻭﺭﺛ ُﻜ ْﻢ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺃﻛﺜﺮ ﻣﻼءﻣﺔً ﻟﻮﻋﺪ ﻳﻬﻮﻩ ﻹﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺃﻧﻪ ﺳﻮﻑ ﻳﻌﻄﻴﻪ ﺃﺭﺽ ﻛﻨﻌﺎﻥ ﻟﻪ ﻭﻷﺣﻔﺎﺩﻩ‬ ‫ﺳﺄ ُ ِ‬
‫ﺳﺄ ُ ِﺭﻳ ُﻜ ْﻢ«‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ َ‬ ‫ﺍﻟﻤﺨﺎﻁﺐ » َ‬
‫ﻲ ِﺇﻟﻰ ﺍﻟ َﺠﺒَﻞ ﻭﺃَﻗِ ْﻢ ﻫُﻨﺎ َﺣﺘﱠﻰ ﺃُﻋﻄِ ﻴَﻚَ َﻟﻮ َﺣﻲ ِ‬ ‫ﺍﻟﺮﺏﱡ ﻟﻤﻮﺳﻰ‪ :‬ﺍﺻﻌﺪ ﺇِﻟَ ﱠ‬ ‫ﻭﻓﻲ ﺍﻵﻳﺔ ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓﻘﻠﻨﺎ ﻟﻪ ﺧﺬﻫﺎ ﺑﻘﻮﺓ ♦ ﻡ‪ (1‬ﺗﺘﻜﻠﻢ ﺍﻟﺘﻮﺭﺍﺓ ﻋﻦ ﻟﻮﺣﻴﻦ‪ .‬ﻓﻨﻘﺮﺃ ﻓﻲ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ‪» .‬ﻭﻗﺎ َﻝ ﱠ‬
‫ﱠ‬ ‫ﺻ ﱠﻴﺔَ ﺍﱠﻟﺘﻲ َﻛﺘ َﺒﺘُﻬﺎ ِﻟﺘَﻌْﻠﻴﻤِ ﻬﻢ« )ﺧﺮﻭﺝ ‪(12 :24‬؛ »ﻭﻟَ ﱠﻤﺎ ﺁﻧﺘ َﻬﻰ ﷲُ ﻣِﻦ ُﻣﺨﺎ َ‬
‫ﻁ َﺒ ِﺔ ﻣﻮﺳﻰ ﻋﻠﻰ َﺟ َﺒ ِﻞ ﺳِﻴﻨﺎء‪ ،‬ﺳﻠ َﻤﻪ ﻟَﻮ َﺣﻲ ِ ﺍﻟﺸﱠﻬﺎﺩﺓ‪ ،‬ﻟَﻮ َﺣﻴ ِﻦ ﻣِ ﻦ َﺣ َﺠﺮ‪َ ،‬ﻣ ْﻜﺘﻮ َﺑﻴ ِﻦ ِﺑﺈِﺻ َﺒﻊِ‬ ‫ﻭﺍﻟﻮ ِ‬‫ﺍﻟﺤِ ﺠﺎﺭ ِﺓ ﻭﺍﻟﺸﱠﺮﻳ َﻌﺔَ َ‬
‫ﺻﻨ ُﻊ ﷲ‪،‬‬ ‫ﻮﺣﺎﻥ ﻫُﻤﺎ ُ‬ ‫ِ‬ ‫ﺘﻮﺑﺎﻥ ﻋﻠﻰ َﻭﺟ َﻬﻴ ِﻬﻤﺎ‪ ،‬ﻣِﻦ ﻫُﻨﺎ ﻭﻣﻦ ﻫُﻨﺎﻙَ ﻛﺎﻧَﺎ َﻣ ْﻜﺘﻮﺑَﻴﻦ‪ .‬ﻭﺍﻟﻠﱠ‬ ‫ِ‬ ‫ﻮﺣﺎﻥ َﻣ ْﻜ‬
‫ِ‬ ‫ﺸﻬﺎﺩﺓِ ﻓﻲ ﻳَﺪِﻩ‪ ،‬ﻟَ‬ ‫ﺩﺍﺭ ﻣﻮﺳﻰ َﻭﺟ َﻬﻪ َﻭﻧﺰَ َﻝ ﻣِ ﻦَ ﺍﻟ َﺠ َﺒ ِﻞ ﻭﻟَﻮﺣﺎ ﺍﻟ ﱠ‬ ‫ﷲ« )ﺧﺮﻭﺝ ‪(18 :31‬؛ »ﺛ ُ ﱠﻢ ﺃ َ َ‬
‫ﻭﺍﻟﻜِﺘﺎﺑﺔُ ﻫﻲ ﻛِﺘﺎﺑﺔُ ﷲِ َﻣ ْﻨﻘﻮﺷﺔً ﻓﻲ ﺍﻟﻠﱠﻮ َﺣﻴﻦ« )ﺧﺮﻭﺝ ‪ .(16-15 :32‬ﺃﻣﺎ ﺍﻟﻘﺮﺁﻥ ﻓﻴﺴﺘﻌﻤﻞ ﺛﻼﺙ ﻣﺮﺍﺕ ﺻﻴﻐﺔ ﺍﻟﺠﻤﻊ ﻓﻲ ﺍﻵﻳﺎﺕ ‪ 143‬ﻭ‪ 145‬ﻭ‪ :150‬ﺍﻟﻮﺍﺡ‪ ،‬ﻭﻟﻴﺲ ﺻﻴﻐﺔ ﺍﻟﻤﺜﻨﻰ‬
‫ﻟﻮﺣﻴﻦ‪ .‬ﺗﻘﻮﻝ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻥ ﷲ ﻛﺘﺐ ﻓﻘﻂ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮﺓ ﻟﻤﻮﺳﻰ ﻋﻠﻰ ﺍﻟﻠﻮﺣﻴﻦ‪ ،‬ﺃﻣﺎ ﺑﺎﻗﻲ ﺍﻟﺘﻌﺎﻟﻴﻢ ﻭﺍﻟﺸﺮﺍﺋﻊ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻟﺘﻲ ﺗﺘﺄﻟﻒ ﻣﻦ ﺧﻤﺴﺔ ﺃﺳﻔﺎﺭ ﻓﻘﺪ ﺃﻭﺣﻰ ﺑﻬﺎ ﷲ ﻳﻬﻮﻩ ﻟﻤﻮﺳﻰ‬
‫ﺼﺎ ﻭﺑﺸﻜﻞ ﻣﺎﺩﻱ ﻋﻠﻰ ﺟﺒﻞ ﺳﻴﻨﺎء‪،‬‬ ‫ﻭﻛﺎﻥ ﻳﺒﻠﻐﻬﺎ ﻣﻮﺳﻰ ﻟﻠﺸﻌﺐ ﻛﻠﻤﺎ ﻧﺰﻟﺖ ﻭﻳﻜﺘﺒﻬﺎ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﺃﻣﺎ ﺍﻷﺳﺎﻁﻴﺮ ﻓﻲ ﺍﻟﺘﻠﻤﻮﺩ ﻭﺍﻟﻤﺪﺭﺍﺷﻴﻢ ﻭﺍﻟﻬﺎﺟﺎﺩﻭﺕ ﻓﺘﻘﻮﻝ ﺇﻥ ﻣﻮﺳﻰ ﺍﺳﺘﻠﻢ ﻛﻞ ﺍﻟﺘﻮﺭﺍﺓ ﻧ ً‬
‫ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻌﺸﺮ ﺍﻟﻤﻨﻘﻮﺷﺔ ﻋﻠﻰ ﺍﻟﻠﻮﺣﻴﻦ ﺍﻟﺤﺠﺮﻳﻴﻦ )ﺍﻧﻈﺮ ﺍﺳﺘﻼﻡ ﻣﻮﺳﻰ ﺍﻟﺘﻮﺭﺍﺓ ﻛﺎﻣﻠﺔ ﻓﻲ ‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ ‪ .(46-44‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﺬﺍ ﻣﺼﺪﺭ ﺍﻷﺳﻄﻮﺭﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﻏﻴﺮ ﻛﻠﻤﺔ ﺍﻟﻠﻮﺣﻴﻦ ﺇﻟﻰ ﺍﻟﻮﺍﺡ ﻟﻜﻲ ﺗﻜﻮﻥ ﺍﻟﻘﺼﺔ ﻣﻨﻄﻘﻴﺔ ﻷﻥ ﻟﻮﺣﻴﻦ ﻓﻘﻂ ﻻ ﻳﻜﻔﻴﺎﻥ ﻟﻜﺘﺎﺑﺔ ﻛﻞ ﻧﺺ ﺍﻟﺘﻮﺭﺍﺓ ﺍﻟﻄﻮﻳﻞ‪ .‬ﻭﻧﺸﻴﺮ ﻫﻨﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻣﺤﻔﻮﻅ ﻓﻲ ﻟﻮﺡ‬
‫ﻭﺍﺣﺪ‪» :‬ﺑَﻞْ ﻫ َُﻮ ﻗُﺮْ ﺁَﻥٌ َﻣ ِﺠﻴﺪٌ ﻓِﻲ ﻟَ ْﻮﺡٍ َﻣﺤْ ﻔُﻮﻅٍ « )‪.(22-21 :85\27‬‬
‫ِﻲ« ﺛﻢ ﺇﻟﻰ ﺟﻤﻊ ﺍﻟﺠﻼﻟﺔ »ﺫَﻟِﻚَ‬ ‫ﺳﺄَﺻ ِْﺮ ُ‬
‫ﻑ َﻋ ْﻦ ﺁَﻳَﺎﺗ َ‬ ‫ﺍﻟﺮﺷَﺎﺩُ ‪ (3‬ﻳَﺘﱠﺨِ ﺬُﻭﻫﺎ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺟﻤﻊ ﺍﻟﺠﻼﻟﺔ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ » َﻭ َﻛﺘَ ْﺒﻨَﺎ ﻟَﻪُ« ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ » َ‬ ‫ﺷﺪُ‪ ،‬ﱠ‬ ‫ﺍﻟﺮ َ‬ ‫ﺷﺪُ‪ ،‬ﱠ‬ ‫ﺍﻟﺮ ُ‬
‫‪ (1‬ﻳ َُﺮ ْﻭﺍ ‪ (2‬ﱡ‬ ‫‪4‬‬

‫ﺑِﺄ َﻧﱠ ُﻬ ْﻢ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ«‪.‬‬

‫ﻄﺖْ ‪.‬‬‫‪َ (1‬ﺣﺒَ َ‬ ‫‪5‬‬

‫ﻅﺎﻟِﻤِ ﻴﻦَ )ﺍﻟﺠﻼﻟﻴﻦ‬ ‫ﺍﺭ ♦ ﺕ‪ (1‬ﺟﺴﺪ‪ :‬ﺟﺴﻢ ﺟﺎﻣﺪ ﻻ ﻳﺄﻛﻞ ﻭﻻ ﻳﺸﺮﺏ ﻭﻻ ﻳﺘﺤﺮﻙ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺍﺗ ﱠ َﺨﺬُﻭﻩُ ]ﺍﻟﻬﺎ[ َﻭﻛَﺎﻧُﻮﺍ َ‬ ‫‪ُ (1‬ﺣ ِﻠﻴِّ ُﻬ ْﻢ‪ ،‬ﺣِ ِﻠﻴِّ ِﻬ ْﻢ‪َ ،‬ﺣ ِﻠﻴِّ ِﻬ ْﻢ ‪ُ (2‬ﺟ َﺆ ٌ‬ ‫‪6‬‬

‫‪ ♦ (http://goo.gl/x7Td8h‬ﻡ‪ (1‬ﺫﻛﺮ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﺍﻟﻌﺠﻞ ﻓﻲ ﺍﻟﻔﺼﻞ ‪ 6-4 :32‬ﻭﺳﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ ﻓﻲ ﺍﻟﻔﺼﻞ ‪ .16 :9‬ﻡ‪ (2‬ﻟﻢ ﺗﺬﻛﺮ ﺍﻟﺘﻮﺭﺍﺓ ﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﻭﻟﻜﻦ ﻧﺠﺪﻩ ﻓﻲ ﺃﺳﻄﻮﺭﺓ‬
‫ﻳﻬﻮﺩﻳﺔ ﺗﻘﻮﻝ‪ :‬ﻋﻨﺪﻣﺎ ﺃﺧﺬ ﻣﻮﺳﻰ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻋﻨﺪ ﺧﺮﻭﺝ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﻣﺼﺮ ﺭﻓﻊ ﺗﺎﺑﻮﺕ ﻳﻮﺳﻒ ﻣﻦ ﺃﻋﻤﺎﻕ ﺍﻟﻨﻴﻞ‪ ،‬ﺃﺧﺬ ﺃﺭﺑﻌﺔ ﻭﺭﻗﺎﺕ ﻣﻦ ﺍﻟﻔﻀﺔ‪ ،‬ﻭﻧﻘﺶ ﻋﻠﻰ ﻛ ٍﻞ ﻣﻨﻬﻦﱠ ﺻﻮﺭﺓ ﻭﺍﺣ ٍﺪ ﻣﻦ‬
‫ﻲ‪ :‬ﺍﻷﺳﺪ‪ ،‬ﻭﺍﻟﺮﺟﻞ‪ ،‬ﻭﺍﻟﻨﺴﺮ‪ ،‬ﻭﺍﻟﺜﻮﺭ‪ ،‬ﺛﻢ ﻁﺮﺡ ﻋﻠﻰ ﺍﻟﻨﻬﺮ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﺻﻮﺭﺓ ﺍﻷﺳﺪ‪ ،‬ﻭﺻﺎﺭﺕ ﻣﻴﺎﻩ ﺍﻟﻨﻬﺮ ﻫﺎﺋﺠﺔ‪ ،‬ﻭﻫﺪﺭﺕ ﻛﺄﺳﺪ‪ .‬ﺛﻢ‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺬﻳﻦ ﻳﻤﺜﻠﻮﻥ ﻋﻨﺪ ﺍﻟﻌﺮﺵ ﺍﻹﻟﻬ ّ‬
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 ‫‪@‡Ó@áŽèãŞ c @(aëcŠ‬‬ ‫‪fl ëfl @áèíč‡íc@ïčÏ@ÁÔ‬‬ ‫Ž‪č‬‬ ‫‪Ž @bŞàÛ ëfl‬‬ ‫ِﻲ ﺃ َ ۡﻳﺪِﻳ ِﻬﻢۡ َﻭ َﺭﺃَ ۡﻭﺍْ ﺃَﻧﱠ ُﻬﻢۡ ﻗَ ۡﺪ‬ ‫ﻂ ﻓ ٓ‬
‫َ ‪1‬ﺕ‪1‬‬
‫َﻭ َﻟ ﱠﻤﺎ ﺳُ ِﻘ‬ ‫ﻂ ﻓِﻲ ﺃ َ ْﻳﺪِﻳ ِﻬ ْﻢ َﻭ َﺭﺃ َ ْﻭﺍ ﺃَﻧﱠ ُﻬ ْﻢ ﻗَﺪْ‬ ‫َﻭﻟَ ﱠﻤﺎ ﺳُ ِﻘ َ‬ ‫‪1‬‬
‫ﻡ‪149 :7\39‬‬
‫‪@‹čÐÌflíëfl @bfläiş Š‬‬ ‫‪fl @bfläàfly‹flí@áKÛ@åč÷Û@(aìÛbÓ@(aìsÜš‬‬ ‫‪fl‬‬ ‫ﺿﻠﱡﻮﺍْ‪ ،‬ﻗَﺎﻟُﻮﺍْ‪» :‬ﻟَﺌِﻦ ﻟﱠﻢۡ َﻳ ۡﺮ َﺣﻤۡ ﻨَﺎ َﺭﺑﱡﻨَﺎ َﻭ َﻳ ۡﻐﻔ ِۡﺮ‬ ‫َ‬ ‫ﺿﻠﱡﻮﺍ ﻗَﺎﻟُﻮﺍ ﻟَﺌ ِْﻦ ﻟَ ْﻢ َﻳ ْﺮ َﺣ ْﻤﻨَﺎ َﺭﺑﱡﻨَﺎ‬ ‫َ‬
‫‹‪@ @åfl í‬‬‫©‪č‬‬ ‫‪ a@flåßč @Şåãfl ìØäfl Û @bfläÛ‬‬ ‫ﻟَﻨَﺎ‪ ،3 2‬ﻟَﻨَ ُﻜﻮﻧَ ﱠﻦ ﻣِ َﻦ ۡٱﻟ ٰ َﺨﺴ ِِﺮﻳﻦَ «‪.‬‬ ‫َﻭ َﻳ ْﻐﻔ ِْﺮ ﻟَﻨَﺎ ﻟَﻨَﻜُﻮﻧ ﱠَﻦ ﻣِ ﻦَ ْﺍﻟﺨَﺎﺳ ِِﺮﻳﻦَ‬
‫‪@bÐčŽc @flåjfl ›Ë@éčßìÓ@óÛg@óflŽìŽß@flÉu‬‬ ‫‪flŠ‬‬ ‫‪fl @bŞàÛ ëfl‬‬ ‫َﻀ ٰﺒَﻦَ‬‫ﺳ ٰ ٓﻰ ﺇِﻟَ ٰﻰ ﻗَ ۡﻮﻣِ ِﻪۦ ﻏ ۡ‬ ‫َﻭﻟَ ﱠﻤﺎ َﺭ َﺟ َﻊ ُﻣﻮ َ‬ ‫ﻀﺒَﺎﻥَ‬ ‫ﻏ ْ‬ ‫ﺳﻰ ﺇِﻟَﻰ ﻗَ ْﻮﻣِ ِﻪ َ‬ ‫َﻭﻟَ ﱠﻤﺎ َﺭ َﺟ َﻊ ُﻣﻮ َ‬
‫‪2‬‬
‫ﻡ‪150 :7\39‬‬
‫‪@áŽnÜčvÇ‬‬ ‫‚‪fl c @ðč‡Èfli@åčß@ïčãìŽànŽ ÐÜ‬‬ ‫‪fl @bflà‬‬
‫‪fl ÷či@flÞbÓ‬‬ ‫ِﻱ!‬ ‫ۢ‬
‫ﺴ َﻤﺎ َﺧﻠﻔﺘ ُﻤﻮﻧِﻲ ﻣِ ﻦ ﺑَﻌۡ ﺪ ٓ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫ﺃَﺳ ِٗﻔﺎ ‪ ،‬ﻗَﺎﻝَ‪» :‬ﺑِﺌ َ‬
‫ۡ‬ ‫ﺕ‪1‬‬
‫ْ‬
‫ﺴ َﻤﺎ َﺧﻠﻔﺘ ُﻤﻮﻧِﻲ ﻣِ ﻦ ﺑَ ْﻌﺪِﻱ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ﺃ َ ِﺳﻔًﺎ ﻗَﺎ َﻝ ﺑِﺌْ َ‬
‫‚‪@‘cfl‹ič @fl‰‬‬ ‫‪fl c ëfl @flaflìÛþa@óÔÛcëfl @áØiğ Š‬‬ ‫‪fl @fl‹ßc‬‬ ‫ﻋ ِﺠ ۡﻠﺘُﻢۡ ﺃَﻣۡ َﺮ َﺭﺑِّ ُﻜﻢۡ ؟« َﻭﺃ َ ۡﻟﻘَﻰ ۡٱﻷ َ ۡﻟ َﻮﺍ َﺡﻡ‪َ 1‬ﻭﺃ َ َﺧﺬَ‬ ‫ﺃَ َ‬ ‫ﺡ‬‫ﻋ ِﺠ ْﻠﺘ ُ ْﻢ ﺃ َ ْﻣ َﺮ َﺭﺑِّﻜ ْﻢ َﻭﺃﻟﻘَﻰ ﺍﻷﻟ َﻮﺍ َ‬
‫ْ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ﺃَ َ‬
‫ُ ‪2‬ﺕ‪2‬‬ ‫َ‬ ‫ۡ ‪1‬‬ ‫ْ‬
‫‹‪@flâìÔÛa@Şæg@Şâc@flåia@flÞbÓ@čéîÛg@Žê‬‬ ‫‪şv‬‬‫‪Ž ífl @čéîč‚c‬‬ ‫ﺑِ َﺮﺃ ِﺱ ﺃﺧِ ﻴ ِﻪ ﻳَﺠ ﱡُﺮ ٓۥﻩ ُ ﺇِﻟ ۡﻴﻪِ‪ .‬ﻗَﺎﻝَ‪ۡ » :‬ٱﺑﻦَ ﺃ ﱠﻡ !‬ ‫َ‬ ‫َﻭﺃ َ َﺧﺬ َ ﺑِ َﺮﺃ ِﺱ ﺃﺧِ ﻴ ِﻪ ﻳَﺠ ﱡُﺮﻩ ُ ﺇِﻟ ْﻴ ِﻪ ﻗَﺎ َﻝ ﺍﺑْﻦَ‬
‫َ‬ ‫َ‬
‫‪@bÜÏ‬‬‫‪ @ïčäãfl ìÜnŽ Ôflí@(a뎆b×ëfl @ïčãìÐÈ‬‬ ‫‪fl ›flnŽa‬‬ ‫َﻀﻌَﻔُﻮﻧِﻲ َﻭﻛَﺎﺩُﻭﺍْ ﻳَ ۡﻘﺘُﻠُﻮﻧَﻨِﻲ‪ .‬ﻓَ َﻼ‬ ‫ٱﺳﺘ ۡ‬ ‫ﺇِ ﱠﻥ ۡٱﻟﻘَ ۡﻮ َﻡ ۡ‬ ‫ﻀﻌَﻔُﻮﻧِﻲ َﻭﻛَﺎﺩ ُﻭﺍ‬ ‫ﺃ ُ ﱠﻡ ﺇِ ﱠﻥ ْﺍﻟﻘَ ْﻮ َﻡ ﺍ ْﺳﺘ َ ْ‬
‫ۡ‬
‫ﻲ ٱﻷ ۡﻋﺪَﺍٓ َء ‪َ ~ .‬ﻭ َﻻ ﺗ َۡﺠﻌَﻠﻨِﻲ َﻣ َﻊ‬ ‫َ‬ ‫ۡ‬ ‫ﻲ ْﺍﻷ ْﻋﺪ َﺍ َء َﻭ َﻻ‬ ‫َ‬ ‫ﻳَ ْﻘﺘُﻠُﻮﻧَﻨِﻲ ﻓَ َﻼ ﺗ ُ ْﺸﻤِ ْ‬
‫ﺗ ُ ۡﺸﻤِ ۡﺖ ﺑِ ٰ َ‬ ‫ﺖ ﺑِ َ‬
‫‪3‬‬
‫‪@âìÔÛa@flÉßfl @ïčäÜflÈvflm@bÛëfl @afl‡Çþa@flïič @očà“Žm‬‬
‫‪@ @µ‬‬‫‪fl àč Üč Ä‬‬
‫‪K Ûa‬‬ ‫ٱﻟﻈ ِﻠ ِﻤﻴﻦَ «‪.‬‬ ‫ۡٱﻟﻘَ ۡﻮ ِﻡ ﱠ‬ ‫ﺗَﺠْ ﻌَ ْﻠﻨِﻲ َﻣ َﻊ ْﺍﻟﻘَ ْﻮ ِﻡ ﺍﻟﻈﺎﻟِﻤِ ﻴﻦَ‬
‫ﱠ‬
‫‪@ïčÏ@bfläÜ肆cëfl @ïč‚dÛčëfl @ïčÛ@‹čÐËa@ğlŠ‬‬ ‫‪fl @flÞbÓ‬‬ ‫ۡ‬
‫ٱﻏﻔ ِۡﺮ ﻟِﻲ َﻭ ِﻷَﺧِ ﻲ‪َ ،‬ﻭﺃ َ ۡﺩﺧِ ﻠﻨَﺎ ﻓِﻲ‬ ‫ﻗَﺎﻝَ‪َ » :‬ﺭﺏّ ِ ! ۡ‬ ‫ﻗَﺎ َﻝ َﺭﺏّ ِ ﺍ ْﻏﻔ ِْﺮ ﻟِﻲ َﻭ ِﻷَﺧِ ﻲ َﻭﺃَﺩْﺧِ ْﻠﻨَﺎ‬ ‫ﻡ‪151 :7\39‬‬
‫‪@ @µ‬‬ ‫‪fl àč y‬‬ ‫‹‪č‬‬ ‫‪Ş Ûa@Žáy‬‬ ‫¼ ‪fl Šc@floãcëfl @Ùnč‬‬ ‫‪ Š‬‬ ‫‪fl‬‬ ‫ٱﻟﺮﺣِ ﻤِ ﻴﻦَ «‪.‬‬ ‫َﺭ ۡﺣ َﻤﺘِﻚَ ‪َ ~ .‬ﻭﺃَﻧﺖَ ﺃ َ ۡﺭ َﺣ ُﻢ ﱠٰ‬ ‫ﺍﻟﺮﺍﺣِ ﻤِ ﻴﻦَ‬ ‫ﻓِﻲ َﺭﺣْ َﻤﺘِﻚَ َﻭﺃ َ ْﻧﺖَ ﺃ َ ْﺭ َﺣ ُﻢ ﱠ‬
‫ﺳﻴَﻨَﺎﻟُ ُﻬﻢۡ‬ ‫ِﺇ ﱠﻥ ٱﻟﱠﺬِﻳﻦَ ٱﺗ ﱠ َﺨﺬُﻭﺍْ ۡٱﻟﻌ ِۡﺠ َﻞ ]‪َ ، [...‬‬ ‫ﺳﻴَﻨَﺎﻟُ ُﻬ ْﻢ‬ ‫ِﺇ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ ﺍﺗ ﱠ َﺨﺬُﻭﺍ ْﺍﻟ ِﻌ ْﺠ َﻞ َ‬ ‫ﻡ‪152 :7\39‬‬
‫Ž ‪@áŽèÛbfläîfl‬‬ ‫‪fl @flÝvčÈÛa@(a뎉ƒ‬‬ ‫‪fl mŞ a@flåíč‰ÛKa@Şæg‬‬ ‫ﺕ‪1‬‬ ‫ﻡ‪1‬‬ ‫‪3‬‬

‫¨‪@bflîãş‡Ûa@čñìflî‬‬ ‫ˆ‪ a@ïčÏ@òKÛ‬‬ ‫‪č ëfl @áèiğ Š‬‬ ‫‪Ş @åğß@kfl›Ë‬‬ ‫‬ ‫ﻀ ‪ٞ‬ﺐ ّﻣِﻦ ﱠﺭﺑِّ ِﻬﻢۡ َﻭﺫِﻟﱠ ‪ٞ‬ﺔ ﻓِﻲ ۡٱﻟ َﺤﻴَ ٰﻮﺓِ ٱﻟﺪ ۡﱡﻧﻴَﺎ‪~ .‬‬ ‫ﻏ َ‬ ‫َ‬ ‫ْ‬
‫ﻣِﻦ َﺭﺑِّ ِﻬ ْﻢ َﻭﺫِﻟﱠﺔ ٌ ﻓِﻲ ﺍﻟ َﺤﻴَﺎﺓِ‬ ‫ﻀﺐٌ ْ‬ ‫ﻏ َ‬ ‫َ‬
‫‪@ @åfl í‹nfl оa@ðvflã@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‪ ëfl‬‬ ‫َﻭ َﻛ ٰﺬَﻟِﻚَ ﻧ َۡﺠ ِﺰﻱ ۡٱﻟ ُﻤ ۡﻔﺘ َِﺮﻳﻦَ ﺕ‪.2‬‬ ‫َﺠْﺰﻱ ﺍﻟ ُﻤﻔﺘ َِﺮﻳﻦَ‬ ‫ْ‬ ‫ْ‬ ‫ﺍﻟﺪﱡ ْﻧﻴَﺎ َﻭ َﻛﺬَﻟِﻚَ ﻧ ِ‬
‫ ‪@åčß@(aìŽibflm@ŞáqŽ @čpbîğ‬‬ ‫‪Ş Ûa@(aìÜàč Ç‬‬ ‫‪fl @flåíč‰ÛKaflë‬‬ ‫ﺴﻴِّﺎﺕِ‪ ،‬ﺛ ُ ﱠﻢ ﺗ َﺎﺑُﻮﺍْ ﻣِ ۢﻦ ﺑَﻌۡ ِﺪﻫَﺎ‪،‬‬ ‫ﻋﻤِ ﻠُﻮﺍْ ٱﻟ ﱠ‬ ‫َﻭٱﻟﱠﺬِﻳﻦَ َ‬ ‫ﺕ ﺛ ُ ﱠﻢ ﺗ َﺎﺑُﻮﺍ ْ‬
‫ﻣِﻦ‬ ‫ﺴﻴِّﺌ َﺎ ِ‬ ‫ﻋﻤِ ﻠُﻮﺍ ﺍﻟ ﱠ‬ ‫َﻭﺍﻟﱠﺬِﻳ َﻦ َ‬ ‫ﻡ‪153 :7\39‬‬
‫‪4‬‬

‫‡‪@ŠìÐÌfl Û @bflç‬‬ ‫‪č Èfli@åčß@ÙiŞ Š‬‬ ‫‡‪fl @Şæg@(aìŽäßfl aflë@bflç‬‬‫‪č Èfli‬‬ ‫ﻮﺭ‬ ‫َﻭ َءﺍ َﻣﻨُ ٓﻮﺍْ‪ ،‬ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻣِ ﻦ ﺑَﻌۡ ِﺪﻫَﺎ ﻟﻐَﻔُ ‪ٞ‬‬
‫َ‬ ‫ۢ‬ ‫ﺑَ ْﻌ ِﺪﻫَﺎ َﻭﺁ َ َﻣﻨُﻮﺍ ﺇِ ﱠﻥ َﺭﺑﱠﻚَ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪﻫَﺎ‬
‫‪@ @áîčyŠ‬‬ ‫‪Ş‬‬ ‫]‪[...‬ﺕ‪ ،1‬ﱠﺭﺣِ ‪ٞ‬ﻴﻢ ]‪[...‬ﺕ‪.1‬‬ ‫ﻮﺭ َﺭﺣِ ﻴ ٌﻢ‬ ‫ﻟَﻐَﻔُ ٌ‬
‫‚‪@fl‰‬‬ ‫›‪fl c @Žk‬‬ ‫‪fl Ìfl Ûa@óflŽìşß@åflÇ@floØ‬‬ ‫Ž ‬ ‫‪fl @bŞàÛ ëfl‬‬ ‫َ‬
‫ﻀﺐُ ‪ ،‬ﺃ َﺧﺬ َ‬ ‫‪1‬‬ ‫ﺕ‬
‫ﺳﻰ ٱﻟﻐَ َ‬‫ۡ‬ ‫ﻋﻦ ﱡﻣﻮ َ‬ ‫ﺳ َﻜﺖَ َ‬
‫‪1‬‬
‫َﻭﻟَ ﱠﻤﺎ َ‬ ‫ﻀﺐُ ﺃ َ َﺧﺬ َ‬ ‫ﺳﻰ ْﺍﻟﻐَ َ‬ ‫ﻋ ْﻦ ُﻣﻮ َ‬ ‫ﺳ َﻜﺖَ َ‬ ‫َﻭﻟَ ﱠﻤﺎ َ‬
‫‪5‬‬
‫ﻡ‪154 :7\39‬‬
‫‪@flåíč‰ÜK Ûn@ò¼Š‬‬ ‫‪fl ëfl @ô‡Žç@bflènč ƒ‬‬ ‫‪fl Žã@ïčÏëfl @flaflìÛþa‬‬ ‫ﺡ‪َ .‬ﻭﻓِﻲ ﻧُ ۡﺴ َﺨﺘِ َﻬﺎ‪ُ ،‬ﻫﺪٗﻯ َﻭ َﺭ ۡﺣ َﻤ ‪ٞ‬ﺔ ﻟِّﻠﱠﺬِﻳﻦَ‬ ‫ۡٱﻷ َ ۡﻟ َﻮﺍ َ‬ ‫ﺡ َﻭﻓِﻲ ﻧُ ْﺴ َﺨﺘِ َﻬﺎ ُﻫﺪًﻯ َﻭ َﺭﺣْ َﻤﺔ ٌ‬ ‫ْﺍﻷ َ ْﻟ َﻮﺍ َ‬
‫‹ ‪@ @æfl ìŽjçfl ‹flí@áèiğ‬‬ ‫‪fl Ûč@áŽç‬‬ ‫ُﻫﻢۡ ﻟ َِﺮ ِﺑّ ِﻬﻢۡ ﺕ‪ 2‬ﻳَ ۡﺮ َﻫﺒُﻮﻥَ‪.‬‬ ‫ﻟِﻠﱠﺬِﻳ َﻦ ُﻫ ْﻢ ﻟ َِﺮ ِﺑّ ِﻬ ْﻢ ﻳَ ْﺮ َﻫﺒُﻮﻥَ‬
‫‪@bflänč Ô‬‬ ‫‪ îčàÛn@ýŽuŠ‬‬ ‫‪fl @flµÈ‬‬ ‫‪č jflŽ@Žéßfl ìÓ@óflŽìŽß@flŠbfln‚aflë‬‬ ‫ﺳ ۡﺒﻌِﻴﻦَ‬ ‫ﺳ ٰﻰ ]‪ [...‬ﻗَ ۡﻮ َﻣ ۥﻪُ َ‬
‫ﺕ‪1‬‬
‫َﺎﺭ ُﻣﻮ َ‬ ‫َﻭ ۡ‬
‫ٱﺧﺘ َ‬ ‫ﺳ ْﺒﻌِﻴﻦَ َﺭ ُﺟ ًﻼ‬ ‫ﺳﻰ ﻗَ ْﻮ َﻣﻪ ُ َ‬ ‫َﺎﺭ ُﻣﻮ َ‬ ‫َﻭﺍ ْﺧﺘ َ‬
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‫ﻡ‪155 :7\39‬‬
‫‪@flo÷č’@ìÛ@ğlŠ‬‬ ‫‚‪fl @flÞbÓ@òÐ uŞ‹Ûa@ŽáèŽmfl‰‬‬ ‫‪fl c @bŞàÜ Ï‬‬
‫‬ ‫ٱﻟﺮ ۡﺟﻔَﺔ ُ‪ ،‬ﻗَﺎﻝَ‪:‬‬ ‫ُُ ﱠ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﺗ‬ ‫ۡ‬ ‫َ‬ ‫ﺬ‬ ‫َ‬
‫ﺧ‬ ‫َ‬ ‫ﺃ‬ ‫ٓ‬ ‫ﺎ‬ ‫ﻤ‬
‫ﱠ‬ ‫َ‬ ‫ﻠ‬ ‫َ‬ ‫ﻓ‬ ‫َﺎ‪.‬‬ ‫ﻨ‬‫ﺘ‬ ‫َ‬
‫ِﻤِ ِ‬ ‫ٰ‬
‫ﻘ‬ ‫ﻴ‬ ‫ّ‬ ‫ﻟ‬ ‫ٗ ﻡ‪1‬‬
‫ﻼ‬ ‫ﺟ‬‫َﺭ ُ‬ ‫ﺏّ‬
‫َ َ ِ‬ ‫ﺭ‬ ‫ﻝ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫ُ‬ ‫ﺔ‬ ‫َ‬ ‫ﻔ‬ ‫ﺟ‬
‫ْ‬ ‫ﺍﻟﺮ‬
‫ُُ ﱠ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ْ‬ ‫ﺗ‬ ‫َ‬ ‫ﺬ‬ ‫َ‬
‫ﺧ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬ ‫ﻤ‬ ‫َ‬
‫ﻟِﻤِ ﻴﻘَﺎﺗِﻨَ ﱠ‬
‫ﻠ‬ ‫َ‬ ‫ﻓ‬ ‫ﺎ‬
‫ٰ‬ ‫ۡ‬ ‫َ‬ ‫ﻟَ ْﻮ ِﺷﺌْﺖَ ﺃَﻫﻠﻜﺘ ُﻬ ْﻢ ﻣِﻦ ﻗ ْﺒﻞ َﻭﺇِﻳ َ‬
‫َ‬ ‫ۡ‬ ‫ۡ ‪1‬‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫‪@flÝÈ‬‬ ‫‪flÏ‬‬ ‫‪ @bflàič @bfläØ‬‬‫‪ Üč èŽmc @flïíŞ gëfl @ŽÝjÓ@åğß@áŽènfl ØÜçc‬‬ ‫ﻲ‪.‬‬ ‫ُ‬ ‫ۡ‬ ‫َ‬
‫» َﺭﺏّ ِ! ﻟ ۡﻮ ِﺷﺌﺖَ ‪ ،‬ﺃﻫﻠﻜﺘ ُﻬﻢ ِ ّﻣﻦ ﻗﺒﻞ‪َ ،‬ﻭﺇِﻳﱠ َ‬ ‫َ‬ ‫ﱠﺎﻱ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫›‪@åflß@bflèič @şÝ‬‬ ‫ ‪č mŽ @ÙnŽ äfl nčÏ@bKÛg@flïçč @æg@bŞäßč @bflèÐ‬‬ ‫‪ş Ûa‬‬ ‫ِﻲ ﺇِ ﱠﻻ‬ ‫ﺃَﺗُﻬۡ ِﻠ ُﻜﻨَﺎ ﺑِ َﻤﺎ ﻓَﻌَ َﻞ ٱﻟﺴﱡﻔَ َﻬﺎ ٓ ُء ﻣِ ﻨﱠﺎٓ؟ ﺇِ ۡﻥ ﻫ َ‬ ‫ِﻲ‬ ‫ﺴﻔَ َﻬﺎ ُء ﻣِ ﻨﱠﺎ ﺇِ ْﻥ ﻫ َ‬ ‫ﺃَﺗ ُ ْﻬ ِﻠ ُﻜﻨَﺎ ﺑِ َﻤﺎ ﻓَﻌَ َﻞ ﺍﻟ ﱡ‬
‫‪@bfläÛ @‹čÐËbÏ@bfläîş Ûčëfl @floãc @bfl“mfl @åflß@ðč‡èflmëfl @bfl“mfl‬‬ ‫ﺸﺎ ٓ ُء‪َ ،‬ﻭﺗ َﻬۡ ﺪِﻱ َﻣﻦ‬ ‫ﻀ ﱡﻞ ﺑِ َﻬﺎ َﻣﻦ ﺗ َ َ‬ ‫ﻓ ِۡﺘﻨَﺘُﻚَ ‪ ،‬ﺗ ُ ِ‬ ‫ﻀ ﱡﻞ ﺑِ َﻬﺎ َﻣﻦ ﺗَﺸَﺎ ُء َﻭﺗ َ ْﻬﺪِﻱ‬ ‫ْ‬ ‫ﺇِ ﱠﻻ ﻓِﺘْﻨَﺘُﻚَ ﺗ ُ ِ‬
‫‚‪@ @åfl í‹Ðč Ìfl Ûa@Ž‬‬ ‫‪fl @floãcëfl @bfläàflyŠaflë‬‬ ‫ﺸﺎ ٓ ُء‪ .‬ﺃَﻧﺖَ َﻭ ِﻟﻴﱡﻨَﺎ‪ ،‬ﻓَﭑﻏﻔ ِۡﺮ ﻟﻨَﺎ َﻭ ۡٱﺭ َﺣﻤۡ ﻨَﺎ‪~ .‬‬
‫َ‬ ‫ۡ‬ ‫ﺗَ َ‬ ‫َﻣ ْﻦ ﺗَﺸَﺎ ُء ﺃ َ ْﻧﺖَ َﻭ ِﻟﻴﱡﻨَﺎ ﻓَﺎ ْﻏﻔ ِْﺮ ﻟﻨَﺎَ‬
‫َﻭﺃَﻧﺖَ ﺧ َۡﻴ ُﺮ ۡٱﻟ ٰﻐَﻔ ِِﺮﻳﻦَ‪.‬‬ ‫ﺍﺭ َﺣ ْﻤﻨَﺎ َﻭﺃ َ ْﻧﺖَ َﺧﻴ ُْﺮ ْﺍﻟﻐَﺎﻓ ِِﺮﻳﻦَ‬ ‫َﻭ ْ‬

‫ﺍﻟﺴﻄﺢ‪ .‬ﻭﺇﺫ ﺃﻧﻪ‬ ‫ِ‬ ‫ﺃﻟﻘﻰ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﺻﻮﺭﺓ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﻭﺣﺪﺕ ﻋﻈﺎﻡ ﻳﻮﺳﻒ ﺍﻟﻤﺘﺒﻌﺜﺮﺓ ﺃﻧﻔﺴﻬﻦ ﺇﻟﻰ ﺟﺴ ٍﺪ ﺗﺎﻡ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻁﺮﺡ ﻓﻴﻪ ﺍﻟﻮﺭﻗﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﺻﻮﺭﺓ ﺍﻟﻨﺴﺮ‪ ،‬ﻁﻔﻰ ﺍﻟﺘﺎﺑﻮﺕُ ﺇﻟﻰ‬
‫ﻟﻢ ﻳﺴﺘﻌﻤﻞ ﻭﺭﻗﺔ ﺍﻟﻔﻀﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺍﻟﺘﻲ ﻋﻠﻴﻬﺎ ﺻﻮﺭﺓ ﺍﻟﺜﻮﺭ‪ ،‬ﺳﺄﻝ ﺍﻣﺮﺃﺓ ﺃﻥ ﺗﺤﻔﻈﻬﺎ ﺑﻌﻴﺪًﺍ ﻋﻨﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻧﺸﻐﻞ ﻓﻲ ﻧﻘﻞ ﺍﻟﺘﺎﺑﻮﺕ‪ ،‬ﻭﻧﺴﻲ ﻻﺣﻘًﺎ ﺃﻥ ﻳﺴﺘﺮﺩﱠ ﻭﺭﻗﺔ ﺍﻟﻔﻀﺔ‪ .‬ﻫﺬﻩ ﻛﺎﻧﺖ ﺣﻴﻨﺌ ٍﺬ ﺑﻴﻦ‬
‫ﻋﺠﻼ ﺫﻫﺒﻴًﺎ ﺣﻴﺎ ً ﻧﺸﺄ ﺧﺎﺭﺟًﺎ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﻟﺘﻲ ﻭﺿﻊ ﻓﻴﻬﺎ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‬ ‫ً‬ ‫ﺍﻟﺤﻠﻲ ﺍﻟﻼﺗﻲ ﺍﺣﻀﺮﻫﺎ ﺍﻟﺸﻌﺐُ ﺇﻟﻰ ﻫﺎﺭﻭﻥَ‪ ،‬ﻭﻛﺎﻥ ﺑﺴﺒﺐ ﺻﻮﺭﺓ ﺍﻟﺜﻮﺭ ﺗﻠﻚ ﺫﺍﺕ ﺍﻟﺘﺄﺛﻴﺮﺍﺕ ﺍﻟﺴﺤﺮﻳﺔ‪ ،‬ﺃﻥ‬
‫ﺍﺭﺍ ﻣ ِْﻦ ِﺯﻳﻨَ ِﺔ ْﺍﻟﻘ َْﻮ ِﻡ ﻓَﻘَﺬَ ْﻓﻨَﺎﻫَﺎ ﻓَ َﻜﺬَ ِﻟﻚَ ﺃ َ ْﻟﻘَﻰ ﺍﻟﺴﱠﺎﻣِ ِﺮ ﱡ‬
‫ﻱ ﻓَﺄ َ ْﺧ َﺮ َﺝ ﻟَ ُﻬ ْﻢ ﻋِﺠْ ًﻼ‬ ‫)‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ ‪ .(47‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎءﺕ ﺍﻵﻳﺘﺎﻥ‪» :‬ﻗَﺎﻟُﻮﺍ َﻣﺎ ﺃ َ ْﺧﻠَ ْﻔﻨَﺎ َﻣ ْﻮ ِﻋﺪَﻙَ ﺑِ َﻤ ْﻠ ِﻜﻨَﺎ َﻭﻟَ ِﻜﻨﱠﺎ ُﺣ ّﻤ ِْﻠﻨَﺎ ﺃ َ ْﻭﺯَ ً‬
‫ﺍﺭ« )‪ .(88-87 :20\45‬ﻳﺘﻜﻠﻢ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﻋﻦ ﻫﺎﺭﻭﻥ ﻛﺼﺎﻧﻊ ﺍﻟﻌﺠﻞ ﻭﻻ ﺫﻛﺮ ﻟﻠﺴﺎﻣﺮﻱ )‪ (2 :32‬ﺍﻟﺬﻱ ﺟﺎء ﻓﻲ ﺍﻵﻳﺎﺕ ‪ .97-95 ،88-87 ،85 :20\45‬ﻭﻟﻜﻦ ﻧﺠﺪ‬ ‫ﺴﺪًﺍ ﻟَﻪُ ﺧ َُﻮ ٌ‬ ‫َﺟ َ‬
‫ﺻﻨَﻌَﻪ ﺻﺎﻧِ ٌﻊ‬ ‫ﻄ َﺮ َﻡ ﻏَﻀﺒﻲ ﻋﻠَﻴﻬﻢ ﻓﺈﻟﻰ ﻣﺘ َﻰ ﻻ ﻳُﻤ ِﻜﻨُﻬﻢ ﺃَﻥ ﻳَﻌﻮﺩﻭﺍ ﺃَﺑ ِْﺮﻳﺎء؟ ِﺇﻧ•ﻪ ﻫﻮ ﺃﻳﻀًﺎ ﻣِ ﻦ ﺇِﺳْﺮﺍﺋﻴﻞ َ‬ ‫ﺫﻛﺮ ﻟﻌﺠﻞ ﺍﻟﺴﺎﻣﺮﺓ ﻓﻲ ﺳﻔﺮ ﻫﻮﺷﻊ ﺣﻴﺚ ﻧﻘﺮﺃ‪» :‬ﻗﺪ ﻧُﺒِﺬَ ﻋِﺠﻠُﻚِ ﺃَﻳﱠﺘُﻬﺎ ﺍﻟﺴﱠﺎﻣِ َﺮﺓ ﻭﺁﺿ َ‬
‫ﺼﻴﺮ ﺷَﻈﺎﻳﺎ« )ﻫﻮﺷﻊ ‪ .(6-5 :8‬ﻭﻗﺪ ﺇﺳﺘﻤﺮ ﻭﺟﻮﺩ ﻋﺠﻞ ﺣﺘﻰ ﺯﻣﻦ ﺍﻟﻤﻠﻮﻙ )ﻣﻠﻮﻙ ﺍﻷﻭﻝ ‪ 28 :12‬ﻭﻣﻠﻮﻙ ﺍﻟﺜﺎﻧﻲ ‪ 29 :10‬ﻭ‪ .(16 :17‬ﻭﻳﺮﻯ ‪ Sawma‬ﺍﻥ ﻛﻠﻤﺔ‬ ‫ﻴﺲ ِﺑﺈِﻟﻪ ﻓﺈِﻧﱠﻪ ﺳ َﻴ ُ‬ ‫ﻓﻠَ َ‬
‫ﺳﻬﺎ‬ ‫ﺍﻹﻟﻪُ ﺍﻹﻧﺴﺎﻥَ ﻭ َﺟﻌَﻠَﻪ ﻓﻲ َﺟﻨﱠ ِﺔ َﻋﺪ ٍْﻥ ِﻟﻴَﻔﻠَ َﺤﻬﺎ ﻭﻳَ ُ‬
‫ﺤﺮ َ‬ ‫ﻓﻤﺜﻼ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ ‪ 15 :2‬ﻳﻘﻮﻝ‪» :‬ﻭﺃ َ َﺧﺬَ ﺍﻟﺮﱠ ﺏﱡ ِ‬ ‫ً‬ ‫ﺍﻟﺴﺎﻣﺮﻱ‪ :‬ﺍﻟﺤﺎﺭﺱ‪ ،‬ﻣﻦ ﻓﻌﻞ ﺷﻤﺮ‪ ،‬ﻛﻤﺎ ﺗﺒﻴﻨﻪ ﺁﻳﺎﺕ ﻛﺜﻴﺮﺓ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪.‬‬
‫ולשמרה«‪ .‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ‪ :‬ﻭﺍﺿﻠﻬﻢ ﺍﻟﺤﺎﺭﺱ )‪ Sawma‬ﺹ ‪ .(342‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﺫﻛﺮ ﺍﻟﺴﺎﻣﺮﻱ ﻫﻨﺎ ﻣﺤﺎﻭﻟﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺒﺮﺋﺔ ﻫﺎﺭﻭﻥ ﻛﻤﺎ ﻳﻔﻌﻞ ﻣﻊ ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎء‪ ،‬ﺭﻏﻢ ﺍﻥ‬
‫ﻱ ﻧﺴﺐ ﺇﻟﻰ ﻣﺪﻳﻨﺔ ﺍﻟﺴﺎﻣﺮﺓ ﺍﻟﺘﻲ ﺑﻨﺎﻫﺎ ﻋﻤﺮﻱ ﻣﻠﻚ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺼﻐﺮﻯ ﻋﻠﻰ ﺟﺒﻞ ﺍﺷﺘﺮﺍﻩ ﻣﻦ ﺷﺨﺺ ﺇﺳﻤﻪ ﺷﺎﻣﺮ ﻓﺴﻤﺎﻫﺎ ﺑﺈﺳﻤﻪ‬ ‫ﺍﻟﺴﺎﻣﺮﺓ ﻟﻢ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓ ﻓﻲ ﺯﻣﻦ ﻣﻮﺳﻰ‪ .‬ﻓﺎﻟﺴﺎﻣﺮ ّ‬
‫ﺷﺎﻣﺮﻳﺎ ﺃﻭ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﺎﻣﺮﺓ )ﺍﻟﻤﻠﻮﻙ ﺍﻷﻭﻝ ‪ .(24-23 :16‬ﻭﺗﺮﻯ ﻣﺼﺎﺩﺭ ﺷﻴﻌﻴﺔ ﺃﻥ ﺍﻟﺴﺎﻣﺮﻱ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﻣﻨﺴﻮﺑًﺎ ﺇﻟﻰ ﺑﻠﺪﺓ ﺍﻟﺴﺎﻣﺮﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﺇﻟﻰ ﺷﻤﺮﻭﻥ‪ ،‬ﺑﻠﺪﺓ ﻛﺎﻧﺖ ﻋﺎﻣﺮﺓ‬
‫ﺷﺒُ َﻬﺎﺕ ﻭﺭﺩﻭﺩ ﺣﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺹ ‪ .(70-69‬ﻭﻗﺪ ﻳﻜﻮﻥ‬ ‫ﻋﻠﻰ ﻋﻬﺪ ﻣﻮﺳﻰ ﻭﻗﺪ ﻓﺘﺤﻬﺎ ﻳﻮﺷﻊ ﻭﺟﻌﻠﻬﺎ ﻓﻲ ﺳﺒﻂ ﺯﺑﻠﻮﻥ ﻭﻗﺪ ﺟﺎء ﺫﻛﺮﻫﺎ ﻓﻲ ﺳﻔﺮ ﻳﺸﻮﻉ ‪ 1 :11‬ﻭ‪) 20 :12‬ﻣﻌﺮﻓﺔ‪ُ :‬‬
‫ﺫﻛﺮ ﺍﻟﺴﺎﻣﺮﻱ ﻫﻨﺎ ﺧﻠﻂ ﺑﻴﻦ ﻗﺼﺔ ﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ ﻋﻤﻠﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ ﻋﻤﻠﻪ ﺍﻟﺴﺎﻣﺮﻳﻮﻥ )ﺳﻔﺮ ﻣﻠﻮﻙ ﺍﻟﺜﺎﻧﻲ ‪ Bar-Zeev 16 :17‬ﺹ ‪.(125‬‬
‫ﻂ‪ .‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﻟﻤﺎ‬ ‫ﻂ ‪ (2‬ﻟَﺌ ِْﻦ ﻟَ ْﻢ ﺗَﺮْ َﺣ ْﻤﻨَﺎ َﺭ ﱡﺑﻨَﺎ َﻭﺗ َ ْﻐﻔِﺮْ ﻟَﻨَﺎ ‪ (3‬ﺭﺑﱠﻨﺎ ﻟﺌﻦ ﻟﻢ ﺗَﺮْ َﺣ ْﻤﻨَﺎ َﻭﺗ َ ْﻐﻔِﺮْ َﻟﻨَﺎ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻗﺪ ﻳﻜﻮﻥ ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﻛﻤﺎ ﻓﻲ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺃ ُ ْﺳ ِﻘ َ‬ ‫ﺳﻘَ َ‬ ‫ﻂ‪َ ،‬‬‫‪ (1‬ﺃ ُ ْﺳ ِﻘ َ‬ ‫‪1‬‬

‫ﺷﻌﺮﻭﺍ ﺑﺰﻟﺘﻬﻢ ﻭﺧﻄﺌﻬﻢ )‪.(http://goo.gl/azxOO4‬‬

‫ﻲ ْﺍﻷ َ ْﻋﺪَﺍ ُء ♦ ﺕ‪ (1‬ﺃ َ ِﺳﻔًﺎ‪ :‬ﺣﺰﻳﻨًﺎ ﺕ‪ (2‬ﻻﺣﻆ ﻓﻲ ﺍﻵﻳﺔ ‪ 94 :20\45‬ﻛﻠﻤﺔ ﻣﺪﻏﻤﺔ »ﻳَ ۡﺒﻨَ ُﺆ ﱠﻡ« ﺑﻴﻨﻤﺎ ﻓﻲ ﺍﻵﻳﺔ‬ ‫ُ‬ ‫ُ‬
‫ﻲ ْﺍﻷ َ ْﻋﺪَﺍ ُء‪ ،‬ﻳَ ْﺸ َﻤﺖْ ﺑِ َ‬ ‫ﻲ ْﺍﻷ َ ْﻋﺪَﺍ ُء‪ ،‬ﺗ َ ْﺸﻤِ ﺖْ ﺑِ َ‬
‫ﺍﺱ ‪ (2‬ﺃ ِ ّﻡ‪ ،‬ﺇِ ِ ّﻡ‪ ،‬ﺃ ّﻣﻲ ‪ (3‬ﺗ َ ْﺸ َﻤﺖْ ﺑِ َ‬ ‫‪ (1‬ﺑِ َﺮ ِ‬ ‫‪2‬‬

‫َ‬ ‫َ‬ ‫ﱠ‬

‫ﻴﻦ ﻣِ ﻦ ﻳَﺪَﻳﻪ ﻭ َﺣﻄ َﻤﻬﻤﺎ ﻓﻲ ﺃﺳﻔ ِﻞ ﺍﻟ َﺠ َﺒﻞ«‬ ‫ﱠ‬
‫ﻀﺐُ ﻣﻮﺳﻰ ﻓَﺮﻣﻰ ﺑِﺎﻟﻠﻮ َﺣ ِ‬ ‫ﻏ َ‬ ‫َ‬
‫ﺺ‪ ،‬ﻓﺎﺿﻄ َﺮ َﻡ َ‬ ‫َ‬ ‫ﻭﺍﻟﺮﻗ َ‬‫ْ‬ ‫َ‬
‫ﺏ ﻣِ ﻦَ ﺍﻟ ُﻤ َﺨﻴﱠﻢ‪ ،‬ﺭﺃﻯ ﺍﻟﻌِﺠْ َﻞ ﱠ‬ ‫َ‬
‫‪» 150 :7\39‬ٱﺑﻦَ ﺃ ﱠﻡ« ﻛﻠﻤﺘﻴﻦ ﻣﻨﻔﺼﻠﺘﻴﻦ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻓﻠ ﱠﻤﺎ ﺁﻗﺘ ََﺮ َ‬ ‫ُ‬ ‫ۡ‬
‫)ﺧﺮﻭﺝ ‪.(19 :32‬‬
‫ﻡ‪ (1‬ﺟﺎءﺕ ﻗﺼﺔ ﺍﻟﻌﺠﻞ ﻓﻲ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ‪ 6-4 :32‬ﻭﺳﻔﺮ ﺍﻟﺘﺜﻨﻴﺔ ‪ ♦ 16 :9‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺍﺗﺨﺬﻭﺍ ﺍﻟﻌﺠﻞ ]ﺍﻟ ًﻬﺎ[ ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﻣِ ْﻦ َﺭﺑِّ ِﻬ ْﻢ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ‬ ‫‪3‬‬

‫»ﻧَﺠْ ِﺰﻱ«‪.‬‬
‫ﻮﺭ ]ﻟﻬﻢ[ َﺭﺣِ ﻴ ٌﻢ ]ﺑﻬﻢ[‪.‬‬ ‫ﺕ ﺛ ُ ﱠﻢ ﺗ َﺎﺑُﻮﺍ ِﻣ ْﻦ ﺑَ ْﻌ ِﺪﻫَﺎ َﻭﺁ َ َﻣﻨُﻮﺍ ﺇِﻥﱠ َﺭﺑﱠﻚَ ﻣِ ْﻦ َﺑ ْﻌ ِﺪﻫَﺎ ﻟَﻐَﻔُ ٌ‬ ‫ﺴﻴِّﺌَﺎ ِ‬‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺍﻟﱠﺬِﻳﻦَ َﻋﻤِ ﻠُﻮﺍ ﺍﻟ ﱠ‬ ‫‪4‬‬

‫ﻛﻒ ﻣﻮﺳﻰ ﻋﻦ ﺍﻟﻐﻀﺐ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺳﻜﺖ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﺍﻧﺼﺮﻑ‪ .‬ﻭﻗﺪ ﺗﺤﻴﺮ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﻓﻬﻢ ﻋﺒﺎﺭﺓ )ﻟ َِﺮﺑِّ ِﻬ ْﻢ ﻳَﺮْ َﻫﺒُﻮ َﻥ(‪ .‬ﻭﻗﺪ ﺍﻋﻄﻰ ﺍﻟﺤﻠﺒﻲ‬ ‫ﺳ َﻜﻦَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﱠ‬ ‫ﺳ ّﻜِﺖَ ‪َ ،‬‬ ‫‪ (1‬ﺃ ُ ْﺳﻜِﺖَ ‪ُ ،‬‬ ‫‪5‬‬

‫ﺑﻤﺼﺪﺭ‬
‫ٍ‬ ‫ﻣﺤﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻳﺮﻫﺒﻮﻥ ﻋﻘﺎﺑَﻪ ﻷﺟﻠﻪ )ﻓﺘﻜﻮﻥ ﺍﻵﻳﺔ ﻧﺎﻗﺼﺔ(‪ (3 ،‬ﺍﻟﻼﻡ ﻣﺘﻌﻠﻘﺔٌ‬ ‫ٌ‬ ‫ﺍﻟﻼﻡ ﻻ ُﻡ ﺍﻟﻌﻠﺔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻤﻔﻌﻮ ُﻝ »ﻳﺮﻫﺒﻮﻥ«‬ ‫َ‬ ‫ﺍﻟﻼﻡ ﻣﻘﻮﻳﺔٌ ﻟﻠﻔﻌﻞ‪(2 ،‬‬ ‫َ‬ ‫ﺃﺭﺑﻌﺔ ﺣﻠﻮﻝ ﻟﻬﺎ‪ (1 :‬ﺃﻥ‬
‫ﻟﻐﻮﺍ ﺃﺿﻴﻒ ﺧﻄﺄ‬ ‫ﻣﺤﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺍﻟﺬﻳﻦ ﻫﻢ ﺭﻫﺒﺘﻬﻢ ﻟﺮﺑﻬﻢ )ﻓﺘﻜﻮﻥ ﺍﻵﻳﺔ ﻧﺎﻗﺼﺔ(‪ (4 ،‬ﺍﻟﻼﻡ ﻣﺘﻌﻠﻘﺔٌ ﺑﻔﻌ ٍﻞ ﻣﻘﺪﺭ ﺃﻳﻀًﺎ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻳﺨﺸﻌﻮﻥ ﻟﺮﺑﻬﻢ )ﻓﺘﻜﻮﻥ ﺍﻵﻳﺔ ﻧﺎﻗﺼﺔ(‪ .‬ﻭﻟﻜﻦ ﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻼﻡ ً‬
‫)ﺍﻧﻈﺮ ﺍﻟﺤﻠﺒﻲ ‪.(http://goo.gl/J3xffb‬‬
‫ﺍﻟﺮﺏّ ِ ‪ ،‬ﻭﻫُﻢ ﻻ‬ ‫ﺳﺒْﻌﻮ َﻥ ﻣِ ﻦ ﺷُﻴﻮﺥِ ِﺇﺳْﺮﺍﺋﻴﻞ‪ ،‬ﻭﺁﺳﺠُﺪﻭﺍ ﻣِﻦ ﺑَﻌﻴﺪ‪ .‬ﺛ ُ ﱠﻢ ﻳَﺘَﻘَﺪﱠ ُﻡ ﻣﻮﺳﻰ َﻭﺣﺪَﻩ ِﺇﻟﻰ ﱠ‬ ‫ﺍﻟﺮﺏّ ِ ﺃَﻧﺖَ ﻭﻫﺎﺭﻭﻥ ﻭﻧﺎﺩﺍﺏ ﻭﺃَﺑﻴﻬﻮ ﻭ َ‬ ‫‪ (1‬ﺷِﻴﺖَ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﻗﺎ َﻝ ﷲُ ﻟﻤﻮﺳﻰ‪ :‬ﺍﺻﻌﺪ ِﺇﻟﻰ ﱠ‬ ‫‪6‬‬

‫ﺐ ﻭﻛﺘَﺒَﺘُﻬﻢ‪ ،‬ﻭ ُﺧ ْﺬﻫﻢ ﺇِﻟﻰ ﺧَﻴﻤ ِﺔ‬ ‫ﺸ ْﻌ ِ‬‫ﺳﺒْﻌﻴﻦَ َﺭﺟ ًُﻼ ﻣِ ﻦ ﺷﻴﻮﺥِ ﺇِﺳْﺮﺍﺋﻴ َﻞ ﺍﻟﱠﺬﻳﻦَ ﺗ َﻌﻠَ ُﻢ ﺃَﻧﱠﻬﻢ ﺷُﻴﻮﺥ ﺍﻟ ﱠ‬ ‫ﺍﻟﺮﺏ ﻟِﻤﻮﺳﻰ‪ :‬ﺍِﺟ َﻤ ْﻊ ﻟﻲ َ‬ ‫ﺸﻌْﺐُ ﻓﻼ ﻳَﺼﻌَ ْﺪ ﻣﻌَﻪ« )ﺧﺮﻭﺝ ‪(2-1 :24‬؛ »ﻓﻘﺎ َﻝ ﱠ‬ ‫ﻳَﺘَﻘَﺪﱠﻣﻮﻥ‪ .‬ﻭﺃ َ ﱠﻣﺎ ﺍﻟ ﱠ‬
‫ﺳﻰ ]ﻣﻦ[ ﻗَ ْﻮﻣﻪ )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪ .(168‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ ﺍﻥ ﻓﻌﻞ ﺍﺧﺘﺎﺭ ﺗﻀﻤﻦ‬ ‫َﺎﺭ ُﻣﻮ َ‬ ‫َ‬ ‫ﺘ‬ ‫ﺍﺧ‬‫ْ‬ ‫ﻭ‬
‫َ‬ ‫ﻭﺗﻜﻤﻴﻠﻪ‪:‬‬ ‫ﻧﺎﻗﺺ‬ ‫ﻧﺺ‬ ‫(‬ ‫‪1‬‬ ‫ﺕ‬ ‫♦‬ ‫(‬ ‫‪16‬‬ ‫‪:‬‬ ‫‪11‬‬ ‫)ﻋﺪﺩ‬ ‫«‬ ‫ﻚَ‬ ‫ﻌ‬
‫َ َ‬‫ﻣ‬ ‫ﻨﺎﻙَ‬ ‫ﺍﻟ َﻤﻮﻋِﺪ‪ ،‬ﻓﻴَﻘِﻔﻮﺍ ﻫُ‬
‫ﻣﻌﻨﻰ ﻧﺨﻞ ﻭﻣﺎﺯ ﺃﻭ ﺍﺧﺬ‪.‬‬
‫‪132‬‬
 ‫‪@ïčÏëfl @òflä‬‬
‫‪fly‬‬‫‪fl @bflîãş‡Ûa@čê‰‬‬ ‫‪č çfl @ïčÏ@bfläÛ @kŽn×aflë‬‬ ‫ﺴﻨ َٗﺔ َﻭﻓِﻲ ۡٱﻷٓﺧِ َﺮﺓِ‬ ‫َﻭ ۡٱﻛﺘ ُ ۡﺐ ﻟَﻨَﺎ ﻓِﻲ ٰ َﻫ ِﺬ ِﻩ ٱﻟﺪ ۡﱡﻧﻴَﺎ َﺣ َ‬ ‫ﺴﻨَﺔً َﻭﻓِﻲ‬ ‫َﻭﺍ ْﻛﺘُﺐْ ﻟَﻨَﺎ ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍﻟﺪ ﱡ ْﻧﻴَﺎ َﺣ َ‬
‫‪1‬‬
‫ﻡ‪156 :7\39‬‬
‫‪@ïčiafl‰Ç‬‬ ‫‹‪fl @flÞbÓ@ÙîÛg@bfl㇎ç@bŞãg@čñ‬‬ ‫‚‪fl‬‬‫‪č þa‬‬ ‫ﻲ‬ ‫ﺑ‬
‫َ ِ ٓ‬ ‫ﺍ‬ ‫َ‬ ‫ﺬ‬ ‫ﻋ‬ ‫»‬ ‫َ‪:‬‬
‫ﻝ‬ ‫ﺎ‬ ‫َ‬ ‫ﻗ‬ ‫]‪[...‬ﺕ‪ .1‬ﺇِﻧﱠﺎ ُﻫ ۡﺪﻧَﺎ ٓﺕ‪ 2‬ﺇِﻟَ ۡﻴﻚَ «‪.‬‬ ‫ﻋﺬَﺍﺑِﻲ‬ ‫ْﺍﻵَﺧِ َﺮﺓِ ﺇِﻧﱠﺎ ُﻫﺪْﻧَﺎ ﺇِﻟَﻴْﻚَ ﻗَﺎ َﻝ َ‬
‫×‪@ŞÝ‬‬
‫Ž‪ @oflÈ‬‬ ‫¼‪č ëfl @ïčn‬‬ ‫‪ Š‬‬ ‫‪fl ëfl @bfl’c @åflß@éči@Žkîč–c‬‬ ‫ﺷﺎ ٓ ُء‪َ .2‬ﻭ َﺭ ۡﺣ َﻤﺘِﻲ َﻭ ِﺳ َﻌ ۡﺖ‬ ‫ﺻﻴﺐُ ‪ 1‬ﺑِِۦﻪ َﻣ ۡﻦ ﺃ َ َ‬ ‫ﺃُ ِ‬ ‫ﺻﻴﺐُ ﺑِ ِﻪ َﻣ ْﻦ ﺃَﺷَﺎ ُء َﻭ َﺭﺣْ َﻤﺘِﻲ‬ ‫ﺃُ ِ‬
‫‪@flæìŽmûŽíëfl @flæìÔnŞ ífl @flåíč‰ÜK Ûč@bflèjŽ nŽ ×d‬‬ ‫‪flÏ‬‬
‫’‪ @ïfl‬‬ ‫ُ‬ ‫ۡ‬ ‫ُ‬ ‫ﱠ‬
‫ﺴﺄﻛﺘﺒُ َﻬﺎ ﻟِﻠﺬِﻳﻦَ ﻳَﺘﻘﻮﻥَ َﻭﻳُﺆﺗﻮﻥَ‬ ‫ﱠ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫ُﻛﻞ ﺷ َۡﻲ ٖء‪ .‬ﻓ َ‬
‫َ‬ ‫ﱠ‬ ‫ﺴﺄﻛﺘﺒُ َﻬﺎ ﻟِﻠﺬِﻳﻦَ‬ ‫ﱠ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ﻲءٍ ﻓ َ‬‫َ‬ ‫ﺷ ْ‬ ‫ﱠ‬
‫َﻭ ِﺳﻌَﺖ ﻛﻞ َ‬ ‫ُ‬ ‫ْ‬
‫×‪@ @æfl ìŽäßč ûŽí@bflänč ífl bič @áŽç@flåíč‰ÛKaflë@ñì‬‬ ‫‪Ş Ûa‬‬ ‫ٱﻟﺰﻛ َٰﻮﺓ َ‪َ ،‬ﻭٱﻟﱠﺬِﻳﻦَ ﻫُﻢ ﺑِﺎﻳَﺘِﻨَﺎ ﻳُﺆﻣِ ﻨﻮﻥَ «‪.‬‬
‫ُ‬ ‫ۡ‬ ‫ٰ ﺕ‪3‬‬
‫ﱠ‬ ‫ﺍﻟﺰﻛَﺎﺓ َ َﻭﺍﻟﱠﺬِﻳ َﻦ ُﻫ ْﻢ‬ ‫ﻳَﺘﱠﻘُﻮﻥَ َﻭﻳُﺆْ ﺗُﻮﻥَ ﱠ‬
‫ﺑِﺂَﻳَﺎﺗِﻨَﺎ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ‬
‫‹Ž‪@Şïßğ þ a@Şïjč äŞ Ûa@flÞìŽ‬‬ ‫‪Ş Ûa@flæìŽÈjč nŞ ífl @flåíč‰ÛKa‬‬ ‫ﻲ‪1‬ﺕ‪،1‬‬ ‫ﻲ ۡٱﻷ ُ ِ ّﻣ ﱠ‬ ‫ٱﻟﺮﺳُﻮ َﻝ ٱﻟﻨﱠﺒِ ﱠ‬ ‫ٱﻟﱠﺬِﻳﻦَ ﻳَﺘﱠﺒِﻌُﻮﻥَ ﱠ‬ ‫ﻲ‬‫ﻲ ﺍﻷ ِ ّﻣ ﱠ‬ ‫ُ‬ ‫ْ‬ ‫ﺍﻟﺮﺳُﻮ َﻝ ﺍﻟﻨﱠﺒِ ﱠ‬ ‫ﺍﻟﱠﺬِﻳ َﻦ ﻳَﺘﱠﺒِﻌُﻮﻥَ ﱠ‬ ‫ﻡ‪157 :7\39‬‬
‫‪2‬‬

‫‡‪@ïčÏ@áŽç‬‬ ‫‪fl äčÇ@bĆiìŽnØflß@Žéãfl 뎇v‬‬ ‫‪č ífl @ðč‰ÛKa‬‬ ‫ﻡ‪1‬‬

‫ٱﻟﱠﺬِﻱ ﻳَ ِﺠﺪُﻭﻧَ ۥﻪ ُ َﻣ ۡﻜﺘُﻮﺑًﺎ ﻋِﻨﺪَ ُﻫﻢۡ ﻓِﻲ ٱﻟﺘ ﱠ ۡﻮ َﺭ ٰﯨ ِﺔ‬ ‫ﺍﻟﱠﺬِﻱ ﻳَ ِﺠﺪ ُﻭﻧَﻪ ُ َﻣ ْﻜﺘُﻮﺑًﺎ ِﻋ ْﻨﺪ َ ُﻫ ْﻢ ﻓِﻲ‬
‫‹‪@čÒ뎋Ⱦbči@áŽç‬‬ ‫‪Ž ߎ dflí@Ýîč−⁄ aflë@čòíflŠìŞnÛa‬‬ ‫ﻧﺠﻴ ِﻞﻡ‪ .2‬ﻳَ ۡﺄ ُﻣ ُﺮﻫُﻢ‪ 2‬ﺑِ ۡﭑﻟ َﻤﻌۡ ُﺮﻭﻑِ ‪َ ،‬ﻭﻳَ ۡﻨ َﻬ ٰﯨ ُﻬﻢۡ‬ ‫ٱﻹ ِ‬ ‫َﻭ ۡ ِ‬ ‫ﺍﻹ ْﻧ ِﺠﻴ ِﻞ ﻳَﺄ ْ ُﻣ ُﺮ ُﻫ ْﻢ‬ ‫ﺍﻟﺘﱠ ْﻮ َﺭﺍﺓِ َﻭ ْ ِ‬
‫‪@čojfl îğ İ‬‬
‫‪K Ûa@ŽáèŽÛ @şÝz‬‬ ‫‪č íŽ ëfl @‹Ø‬‬‫‪ ä¾a@åÇ‬‬ ‫‪fl @áŽèîflèäflíëfl‬‬ ‫ﺖ‪َ ،‬ﻭﻳُ َﺤ ِ ّﺮ ُﻡ‬ ‫ﱠ‬
‫ﻋ ِﻦ ٱﻟ ُﻤﻨﻜ َِﺮ‪َ ،‬ﻭﻳُﺤِ ﱡﻞ ﻟَ ُﻬ ُﻢ ٱﻟﻄﻴِّ ٰﺒَ ِ‬‫ۡ‬ ‫َ‬ ‫ﻋ ِﻦ ﺍﻟ ُﻤ ْﻨﻜ َِﺮ‬ ‫ْ‬ ‫ﺑِ ْﺎﻟ َﻤ ْﻌ ُﺮﻭﻑِ َﻭﻳَ ْﻨ َﻬﺎ ُﻫ ْﻢ َ‬
‫ﻋ ۡﻨ ُﻬﻢۡ ﺇِﺻۡ َﺮﻫُﻢۡ‬ ‫ﻀ ُﻊ َ‬ ‫ﻋﻠَ ۡﻴ ِﻬ ُﻢ ۡٱﻟ َﺨ ٰ ٓﺒَﺌِﺚَ ‪َ ،‬ﻭﻳَ َ‬ ‫َ‬ ‫ﻋﻠَ ْﻴ ِﻬ ُﻢ‬ ‫ﺕ َﻭﻳُ َﺤ ِ ّﺮ ُﻡ َ‬ ‫ﺍﻟﻄﻴِّﺒَﺎ ِ‬ ‫َﻭﻳُﺤِ ﱡﻞ ﻟَ ُﻬ ُﻢ ﱠ‬
‫‪4‬ﺕ‪2‬‬ ‫‪3‬‬
‫›‪@áŽèäflÇ@ŽÉ‬‬ ‫© ‪fl ífl ëfl @fls÷č jfl‬‬ ‫‪ a@ŽáèîÜÇ‬‬ ‫‹‪fl @Žâ‬‬ ‫‪ğz‬‬
‫‪fl íŽ ëfl‬‬
‫‪@áèîÜÇ‬‬ ‫‹‪fl @oflãb×@ïčnÛKa@flÝÜ Ëþaflë@áŽç‬‬ ‫‪fl –g‬‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢۡ ‪ .‬ﻓَﭑﻟﱠﺬِﻳﻦَ َءﺍ َﻣﻨُﻮﺍْ‬ ‫َﻭ ۡٱﻷ َ ۡﻏ ٰﻠَ َﻞ ٱﻟﱠﺘِﻲ ﻛَﺎﻧ َۡﺖ َ‬ ‫ﻋ ْﻨ ُﻬ ْﻢ ِﺇﺻ َْﺮ ُﻫ ْﻢ‬ ‫ﻀ ُﻊ َ‬ ‫ِﺚ َﻭﻳَ َ‬ ‫ْﺍﻟ َﺨﺒَﺎﺋ َ‬
‫—‹‪@ŽêëŽ‬‬ ‫‪fl ãfl ëfl @Žê뎊‬‬ ‫‪ŞÇ‬‬ ‫‪fl ëfl @éči@(aìŽäßfl a@flåíč‰ÛKbÏ‬‬ ‫ﻮﺭ‬‫ﺼ ٓ ُﺮﻭﻩ ُ َﻭٱﺗﱠﺒَﻌُﻮﺍْ ٱﻟﻨﱡ َ‬ ‫َﻭﻧَ َ‬
‫‪5‬ﺕ‪3‬‬
‫ﻋ ﱠﺰ ُﺭﻭﻩُ‬ ‫ِﺑِۦﻪ َﻭ َ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﻓَﺎﻟﱠﺬِﻳ َﻦ‬ ‫َﺖ َ‬ ‫َﻭ ْﺍﻷ َ ْﻏ َﻼ َﻝ ﺍﻟﱠﺘِﻲ ﻛَﺎﻧ ْ‬
‫ۡ‬ ‫ٰ‬
‫ﻧﺰ َﻝ َﻣﻌَ ٓۥﻪ ُ‪ ~ ،‬ﺃ ُ ْﻭﻟَﺌِﻚَ ُﻫ ُﻢ ٱﻟ ُﻤ ۡﻔ ِﻠﺤُﻮﻥَ ‪.‬‬ ‫ِﻱ ﺃ ُِ‬
‫‪@Ù÷č Û ëž c@éŽÈ‬‬
‫‪fl ßfl @flÞ‬‬‫‪ ãc@ðč‰ÛKa@flŠìşäÛa@(aìŽÈjfl mŞ aflë‬‬ ‫ٱﻟﱠﺬ ٓ‬ ‫ﺼ ُﺮﻭﻩ ُ َﻭﺍﺗ ﱠ َﺒﻌُﻮﺍ‬ ‫ﻋ ﱠﺰ ُﺭﻭﻩ ُ َﻭﻧَ َ‬ ‫ﺁ َ َﻣﻨُﻮﺍ ِﺑ ِﻪ َﻭ َ‬
‫‪@ @æfl ìŽzÜč оa@ŽáçŽ‬‬ ‫ﻮﺭ ﺍﻟﱠﺬِﻱ ﺃ ُ ْﻧ ِﺰ َﻝ َﻣﻌَﻪ ُ ﺃُﻭﻟَﺌِﻚَ ُﻫ ُﻢ‬ ‫ﺍﻟﻨﱡ َ‬
‫ْﺍﻟ ُﻤ ْﻔ ِﻠﺤُﻮﻥَ‬
‫‪@áØîÛg@čéÜKÛa@ŽÞ쎎Š‬‬ ‫‪fl @ïğãg@Ž‘bŞäÛa@bflèíş dífl @ÝÓ‬‬ ‫ٱ¡ِ ﺇِﻟَ ۡﻴ ُﻜﻢۡ‬‫ﺎﺱ! ﺇِﻧِّﻲ َﺭﺳُﻮ ُﻝ ﱠ‬ ‫]ﻗُ ۡﻞ‪ٰ » :‬ﻳَٓﺄَﻳﱡ َﻬﺎ ٱﻟﻨﱠ ُ‬ ‫}ِ‬ ‫ﺎﺱ ﺇِﻧِّﻲ َﺭﺳُﻮ ُﻝ ﱠ‬ ‫ﻗُ ْﻞ ﻳَﺎ ﺃَﻳﱡ َﻬﺎ ﺍﻟﻨﱠ ُ‬ ‫‪3‬‬
‫ﻡ‪158 :7\39‬‬
‫ ‪@Šþaflë@čpìflàfl‬‬ ‫‪Ş Ûa@ÙÜŽß@ŽéÛ@ðč‰ÛKa@bĆÈîčàu‬‬ ‫‪fl‬‬ ‫ﺽ‪َ .‬ﻻٓ‬ ‫َ‬
‫ﺕ َﻭٱﻷ ۡﺭ ِ‬ ‫ۡ‬ ‫ٰ‬ ‫ٰ‬
‫ﺴ َﻤ َﻮ ِ‬ ‫ۡ‬
‫َﺟﻤِ ﻴﻌًﺎ‪ ،‬ٱﻟﱠﺬِﻱ ﻟَ ۥﻪ ُ ُﻣﻠﻚُ ٱﻟ ﱠ‬ ‫ﺕ‬
‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫ْ‬
‫ﺇِﻟَ ْﻴ ُﻜ ْﻢ َﺟﻤِ ﻴﻌًﺎ ﺍﻟﱠﺬِﻱ ﻟﻪ ُ ُﻣﻠﻚُ ﺍﻟ ﱠ‬ ‫َ‬
‫‪@čéÜK Ûbči@(aìŽäßč bÏ‬‬
‫‪ @ŽoîčàíŽ ëfl @ïzŽí@flìçŽ @bKÛg@fléÛ g@bÛ‬‬ ‫ﭑ¡ِ‬ ‫ْ‬
‫ﻲ ِ َﻭﻳُ ِﻤﻴﺖُ ‪ .‬ﻓﺎﻣِ ﻨُﻮﺍ ﺑِ ﱠ‬
‫َ‬ ‫ﻡ‪1‬‬
‫ﺇِ ٰﻟَﻪَ ﺇِ ﱠﻻ ﻫ َُﻮ‪ .‬ﻳ ُۡﺤ ۦ‬ ‫ﺽ َﻻ ﺇِﻟَﻪَ ﺇِ ﱠﻻ ﻫ َُﻮ ﻳُﺤْ ﻴِﻲ‬ ‫َﻭ ْﺍﻷ َ ْﺭ ِ‬
‫ﱠ‬ ‫ۡ ُ ﺕ‪1‬‬ ‫َ‬
‫‪@čéÜK Ûbči@Žåßč ûŽí@ðč‰ÛKa@ğïßğ þ a@ğïjč äŞ Ûa@čéÛč쎎Š‬‬ ‫‪fl ëfl‬‬ ‫ۡ‬
‫ﻲ ِ ٱﻟﺬِﻱ ﻳُﺆﻣِ ُﻦ ﺑِ ﱠ‬
‫ﭑ¡ِ‬ ‫ﺳﻮ ِﻟ ِﻪ‪ ،‬ٱﻟﻨﱠﺒِ ّ‬
‫ﻲ ِ ٱﻷ ِ ّﻣ ّ‬ ‫َﻭ َﺭ ُ‬ ‫ﻲِ‬ ‫ﺳﻮ ِﻟ ِﻪ ﺍﻟﻨﱠﺒِ ّ‬ ‫ﺎ¡ِ َﻭ َﺭ ُ‬ ‫َﻭﻳُﻤِ ﻴﺖُ ﻓَﺂﻣِ ﻨُﻮﺍ ﺑِ ﱠ‬
‫‪@ @æfl 뎇nfl èflm@áØ‬‬ ‫‪ ÜK È‬‬
‫× ‪fl Û @ŽêìŽÈjč mŞ aflë@éčnàfl Üč‬‬
‫‪ ëfl‬‬ ‫َﻭ َﻛ ِﻠ ٰ َﻤﺘِِۦﻪ‪َ ،1‬ﻭٱﺗﱠﺒِﻌُﻮﻩُ‪ ~ .‬ﻟَﻌَﻠﱠ ُﻜﻢۡ ﺗَﻬۡ ﺘَﺪ ُﻭﻥَ ﺱ‪[«!1‬‬ ‫ﺎ¡ِ َﻭ َﻛ ِﻠ َﻤﺎﺗِ ِﻪ‬ ‫ﻲ ِ ﺍﻟﱠﺬِﻱ ﻳُﺆْ ﻣِ ُﻦ ﺑِ ﱠ‬ ‫ْﺍﻷ ُ ِ ّﻣ ّ‬
‫َﻭﺍﺗﱠﺒِﻌُﻮﻩ ُ ﻟَﻌَﻠ ُﻜ ْﻢ ﺗ َ ْﻬﺘَﺪ ُﻭﻥَ‬ ‫ﱠ‬
‫¨‪@éčiëfl @ğÕ‬‬
‫‪ bči@flæ뎇èflí@òŞßc@óflŽìŽß@âìÓ@åčßëfl‬‬ ‫ﻖ‪َ ،‬ﻭﺑِِۦﻪ‬ ‫ﺳ ٰ ٓﻰ‪ ،‬ﺃ ُ ﱠﻣ ‪ٞ‬ﺔ ﻳَﻬۡ ﺪ ُﻭ َﻥ ﺑِ ۡﭑﻟ َﺤ ّ ِ‬ ‫َﻭﻣِ ﻦ ﻗَ ۡﻮ ِﻡ ُﻣﻮ َ‬ ‫ﻖ‬‫ﺳﻰ ﺃ ُ ﱠﻣﺔ ٌ ﻳَ ْﻬﺪ ُﻭﻥَ ﺑِ ْﺎﻟ َﺤ ّ ِ‬ ‫َﻭﻣِ ْﻦ ﻗَ ْﻮ ِﻡ ُﻣﻮ َ‬ ‫ﻡ‪159 :7\39‬‬
‫‪4‬‬

‫‡‪@ @æfl ìÛ‬‬

‫‪č Èflí‬‬ ‫ﻳَﻌۡ ِﺪﻟُﻮﻥَ ﺕ‪.1‬‬ ‫َﻭﺑِ ِﻪ ﻳَ ْﻌ ِﺪﻟُﻮﻥَ‬
‫‹‪@bàflßc@bz bfljŽc@ñ‬‬ ‫‪fl “flÇ@ïflnäfl qa@ŽáèŽäfl ÈKİÓ‬‬ ‫‪ ëfl‬‬ ‫ُ‬
‫ﻁﺎ‪ ،‬ﺃ َﻣ ٗﻤﺎ‪.‬‬ ‫ﻋ ۡﺸ َﺮﺓ َ ﺃ َ ۡﺳﺒَﺎ ً‬
‫‪1‬‬ ‫ﺕ‬ ‫‪2‬‬ ‫ۡ‬
‫ﻄﻌۡ ٰﻨَ ُﻬ ُﻢ ٱﺛﻨَﺘ َۡﻲ َ‬
‫‪1‬‬ ‫َﻭﻗَ ﱠ‬ ‫ﻁﺎ ﺃ ُ َﻣ ًﻤﺎ‬ ‫ﺸ َﺮﺓ َ ﺃ َ ْﺳﺒَﺎ ً‬ ‫ﻋ ْ‬ ‫ﻲ َ‬ ‫ﻄ ْﻌﻨَﺎ ُﻫ ُﻢ ﺍﺛْﻨَﺘ َْ‬ ‫َﻭﻗَ ﱠ‬ ‫‪5‬‬
‫ﻡ‪160 :7\39‬‬
‫‪@æc @Žéߎ ìÓ@ŽéîԏflnŽa@čˆg@óflŽìŽß@óÛg@bfläîflyëcëfl‬‬ ‫ٱﺳﺘ َۡﺴﻘَ ٰﯨﻪ ُ ﻗَ ۡﻮ ُﻣ ۥﻪ ُٓ‪ ،‬ﺃ َ ِﻥ‪:‬‬ ‫ﺳ ٰ ٓﻰ‪ِ ،‬ﺇ ِﺫ ۡ‬ ‫َﻭﺃ َ ۡﻭ َ ِ ٰ ُ َ‬
‫ﻮ‬ ‫ﻣ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ٓ‬ ‫ﺎ‬‫َ‬ ‫ﻨ‬‫ﻴ‬‫ۡ‬ ‫ﺣ‬ ‫ﺴﻘَﺎﻩ ُ‬ ‫ﺳﺘ َ ْ‬ ‫ﺳﻰ ﺇِ ِﺫ ﺍ ْ‬ ‫َﻭﺃ َ ْﻭ َ ِ ُ َ‬
‫ﻮ‬ ‫ﻣ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻴ‬
‫ْ‬ ‫ﺣ‬
‫‪@Žéäčß@oflv‬‬ ‫‪fl jfl ãbÏ@fl‹v‬‬
‫¨‪fl‬‬‫‪ a@Úbfl—È‬‬ ‫‪fl iğ @l‹ša‬‬ ‫ﺕ‪2‬‬
‫ﺼﺎﻙَ ۡٱﻟ َﺤ َﺠ َﺮ«‪[...] .‬‬ ‫ٱﺿ ِﺮﺏ ِﺑّ َﻌ َ‬ ‫» ۡ‬ ‫ﺼﺎﻙَ ْﺍﻟ َﺤ َﺠ َﺮ‬ ‫ﻗَ ْﻮ ُﻣﻪُ ﺃ َ ِﻥ ﺍﺿ ِْﺮﺏْ ِ َ َ‬
‫ﻌ‬ ‫ﺑ‬
‫×‪@‘bflãc@şÝ‬‬ ‫‪ @fláÜč Ç‬‬‫‹‪fl @‡Ó@bäîflÇ@ñ‬‬ ‫‪fl “flÇ@bflnäfl qa‬‬ ‫ﻋﻠ َِﻢ‬
‫َ‬ ‫ﺪ‬‫ۡ‬ ‫َ‬ ‫ﻗ‬ ‫‪،‬‬ ‫ﻡ‪1‬‬
‫ﺎ‬‫ﻨ‬‫ٗ‬ ‫ﻴ‬ ‫ۡ‬ ‫ﻋ‬ ‫َ‬
‫َ َ َ‬‫ﺓ‬ ‫ﺮ‬ ‫ﺸ‬‫ۡ‬ ‫ﻋ‬ ‫َﺎ‬ ‫ﺘ‬ ‫ﻨ‬
‫َ‬ ‫ۡ‬
‫ٱﺛ‬ ‫ُ‬ ‫ﻪ‬ ‫ﻨ‬‫ۡ‬ ‫ﻣِ‬ ‫ۡ ﺕ‪3‬‬
‫ﺖ‬ ‫ﻓَ ۢﭑﻧ َﺒ َ َ‬
‫ﺴ‬ ‫ﺠ‬ ‫ﻋ ْﻴﻨًﺎ ﻗَﺪْ‬ ‫ﻋ َ َ‬ ‫َ‬ ‫ﺓ‬ ‫ﺮ‬ ‫ﺸ‬ ‫ْ‬ ‫ﺖ ﻣِ ْﻨﻪ ُ ﺍﺛْﻨَﺘ َﺎ َ‬ ‫ﺴ ْ‬ ‫ﻓَﺎ ْﻧ َﺒ َﺠ َ‬
‫‪@bfläÛflãcëfl @fláàfl Ìfl Ûa@ŽáèîÜÇ‬‬‫‪fl @bfläÜKÜÃ‬‬‫‹ ‪ ëfl @áŽèifl‬‬‫‪fl “Şß‬‬ ‫ﻋﻠَ ۡﻴ ِﻬ ُﻢ‬‫َ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻠ‬‫ۡ‬ ‫ﱠ‬ ‫ﻠ‬‫ﻅ‬‫َ‬ ‫ﻭ‬ ‫َ‬ ‫‪.‬‬‫ﺕ‪4‬‬
‫ُﻛ ﱡﻞ ﺃُﻧ ٖ ﱠ َ َ ُ ﻢۡ‬
‫ﻬ‬ ‫ﺑ‬‫ﺮ‬ ‫ﺸ‬ ‫ۡ‬ ‫ﻣ‬ ‫َﺎﺱ‬ ‫ﻋﻠَ ْﻴ ِﻬ ُﻢ‬ ‫َ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻠ‬‫ْ‬ ‫ﱠ‬ ‫ﻠ‬‫ﻅ‬‫َ‬ ‫ﻭ‬ ‫ٍ َ ََُْ َ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﺑ‬ ‫ﺮ‬ ‫ْ‬
‫ﺸ‬ ‫ﻣ‬ ‫َﺎﺱ‬ ‫ﻧ‬ ‫ُ‬ ‫ﺃ‬ ‫ﱡ‬
‫ﻞ‬ ‫ﻋﻠ َِﻢ ﻛُ‬ ‫َ‬
‫ۡ‬ ‫ۡ‬ ‫ۡٱﻟﻐَ ٰ َﻤ َﻢ ‪َ ،‬ﻭﺃَﻧﺰَ ۡﻟﻨَﺎ َ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ﻋﻠﻴ ِﻬ ُﻢ ٱﻟ َﻤﻦ َﻭٱﻟﺴﱠﻠ َﻮ ٰﻯ‪:‬‬ ‫ﱠ‬ ‫ۡ‬ ‫َ‬ ‫ﻋﻠ ْﻴ ِﻬ ُﻢ ﺍﻟ َﻤﻦ َﻭﺍﻟﺴﱠﻠ َﻮﻯ‬ ‫ﱠ‬ ‫َ‬ ‫ﺎﻡ َﻭﺃﻧﺰَ ﻟﻨَﺎ َ‬ ‫ْ‬ ‫َ‬ ‫ْﺍﻟﻐَ َﻤ َ‬
‫ﻡ‪2‬‬
‫‪@bflß@čojfl îğ  ‬‬ ‫×‪ @åčß@(aìÜ‬‬ ‫‪ @ôflìÜŞÛaflë@Şå¾ a@ŽáèîÜÇ‬‬ ‫‪fl‬‬
‫‪@(aìŽãb×@åčØÛ ëfl @bflãìŽàÜ Ã‬‬ ‫‪ @bflßëfl @áØäfl ÓflŒŠ‬‬ ‫‪fl‬‬ ‫ﺖ َﻣﺎ َﺭﺯَ ۡﻗ ٰﻨَ ُﻜﻢۡ ﻡ‪َ ~ .«3‬ﻭ َﻣﺎ‬ ‫ﻁﻴِّ ٰﺒَ ِ‬ ‫» ُﻛﻠُﻮﺍْ ﻣِ ﻦ َ‬ ‫ﺕ َﻣﺎ َﺭﺯَ ْﻗﻨَﺎ ُﻛ ْﻢ َﻭ َﻣﺎ‬ ‫ﻁﻴِّﺒَﺎ ِ‬ ‫ﻣِﻦ َ‬ ‫ﻛُﻠُﻮﺍ ْ‬
‫ۡ‬ ‫َ‬ ‫ْ‬ ‫ٰ‬ ‫ْ‬ ‫َ‬
‫ﺴ ُﻬﻢۡ ﻳَﻈ ِﻠ ُﻤﻮﻥَ ‪.‬‬ ‫ﻅﻠَ ُﻤﻮﻧَﺎ‪َ ،‬ﻭﻟَﻜِﻦ ﻛَﺎﻧُ ٓﻮﺍ ﺃﻧﻔ َ‬
‫ُ‬ ‫َ‬ ‫ﺴ ُﻬ ْﻢ ﻳَﻈ ِﻠ ُﻤﻮ َﻥ‬ ‫ﻅﻠَ ُﻤﻮﻧَﺎ َﻭﻟﻜ ِْﻦ ﻛَﺎﻧُﻮﺍ ﺃﻧﻔ َ‬
‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﺕ‪5‬‬
‫‪@ @æfl ìŽàÜč Äflí@áŽè‬‬ ‫‪fl Ð ãc‬‬

‫ﺴﻨَﺔً َﻭﻓِﻲ ْﺍﻵَﺧِ َﺮﺓِ ]ﺣﺴﻨﺔ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪ (http://goo.gl/JdqJ8q‬ﺍﺳﻮﺓ ﺑﺎﻵﻳﺔ ‪َ :201 :2\87‬ﻭﻣِ ْﻨ ُﻬ ْﻢ َﻣﻦْ‬ ‫ﺳﺎ َء ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺍ ْﻛﺘُﺐْ ﻟَﻨَﺎ ﻓِﻲ َﻫ ِﺬ ِﻩ ﺍﻟﺪﱡ ْﻧﻴَﺎ َﺣ َ‬ ‫ﻭﺻﻴﺐُ ‪ (2‬ﺃ َ َ‬ ‫‪ (1‬ﺃ ُ ِ‬ ‫‪1‬‬

‫ﺴﺄ َ ْﻛﺘُﺒُ َﻬﺎ« ﺇﻟﻰ ﺟﻤﻊ ﺍﻟﺠﻼﻟﺔ‬ ‫ﺻﻴﺐُ ﺑِ ِﻪ َﻣ ْﻦ ﺃَﺷَﺎ ُء َﻭ َﺭﺣْ َﻤﺘِﻲ ‪ ...‬ﻓَ َ‬ ‫ﺴﻨَﺔً ﺕ‪ (2‬ﻫُ ْﺪﻧَﺎ‪ :‬ﺗﺒﻨﺎ ﻭﺭﺟﻌﻨﺎ ﺇﻟﻴﻚ ﺕ‪ (3‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻔﺮﺩ » َﻋﺬَﺍﺑِﻲ ﺃ ُ ِ‬ ‫ﺴﻨَﺔً َﻭﻓِﻲ ْﺍﻵَﺧِ َﺮﺓِ َﺣ َ‬ ‫ﻳَﻘُﻮ ُﻝ َﺭﺑﱠﻨَﺎ ﺁ َ ِﺗﻨَﺎ ﻓِﻲ ﺍﻟﺪﱡ ْﻧﻴَﺎ َﺣ َ‬
‫» ِﺑﺂ َ َﻳﺎﺗِﻨَﺎ«‪.‬‬
‫ﺎﺭﻫُ ْﻢ‪ ،‬ﺃَﺻ َْﺮﻫُ ْﻢ‪ ،‬ﺃُﺻ َْﺮﻫُ ْﻢ ‪َ (5‬ﻭ َﻋﺰَ ُﺭﻭﻩُ‪َ ،‬ﻭ َﻋ ﱠﺰ ُﺯﻭﻩُ ♦ ﺕ‪ (1‬ﻳﻔﻬﻢ ﻋﺎﻣﺔ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻋﺒﺎﺭﺓ ﺍﻟﻨﺒﻲ ﺍﻷﻣﻲ ﺑﻤﻌﻨﻰ ﺍﻟﻨﺒﻲ ﺍﻟﺬﻱ ﻻ ﻳﻘﺮﺃ ﻭﻻ ﻳﻜﺘﺐ‪ ،‬ﺑﺮﻫﺎﻧﺎ‬ ‫ﺻ َ‬‫ﻲ ‪َ (2‬ﻳﺄْﻣُﺮْ ﻫُ ْﻢ ‪ (3‬ﻭﻳُ ْﺬﻫِﺐ ‪ (4‬ﺁ َ‬ ‫‪ْ (1‬ﺍﻷ َ ِّﻣ ﱠ‬
‫‪2‬‬

‫ﻋﻠﻰ ﺍﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻢ ﻳﻨﻘﻠﻪ ﻋﻦ ﻏﻴﺮﻩ ﻭﺃﻧﻪ ﻧﺰﻝ ﻋﻠﻴﻪ ﻣﻦ ﻋﻨﺪ ﷲ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻟﺬﻳﻦ ﻳﺮﻓﻀﻮﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ .‬ﻭﺍﻟﻌﺒﺎﺭﺓ ﺗﻌﻨﻲ ﻓﻌ ًﻼ ﺍﻟﻨﺒﻲ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺇﻟﻰ ﺍﻷﻣﻢ ﺃﻭ ﺍﻟﻮﺛﻨﻴﻴﻦ‬
‫ﻭﻫﻢ ﻏﻴﺮ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﻟﻬﻢ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﻳﺆﻣﻨﻮﻥ ﺑﻪ )ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻨﻘﺎﺵ ﻓﻲ ﺍﺳﺒﻴﻨﺪﺍﺭﻱ‪ :‬ﻛﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻤﻜﻲ‪ ،‬ﻣﻘﺪﻣﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺹ ‪ .38-30‬ﻭﺍﻟﺮﺻﺎﻓﻲ‪ :‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺤﻤﺪﻳﺔ‪ ،‬ﺹ ‪ .(172-164‬ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﻟﻘﺐ ﺭﺳﻮﻝ ﺍﻷﻣﻢ ﺃﻭ ﺭﺳﻮﻝ ﺍﻟﻮﺛﻨﻴﻴﻦ ﺑﻬﺬﺍ ﺍﻟﻤﻌﻨﻰ )ﺭﻭﻣﻴﺔ ‪ 13 :11‬ﻭﻏﻼﻁﻴﺔ ‪ .(8 :2‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻗﺪ ﺗﻜﻮﻥ‬
‫ﺗﻌﺮﻳﺐ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻌﺒﺮﻳﺔ »ﺍﻭﻣﻮﺕ ﻫﻌﻮﻻﻡ« )אומות העולם( )‪ ،Katsh‬ﺹ ‪ .(76-75‬ﻭﻳﺮﻯ ﻋﻤﺮ ﺳﻨﺨﺎﺭﻱ ﺃﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺼﺤﻴﺢ ﻟﻌﺒﺎﺭﺓ ﺍﻟﻨﺒﻲ ﺍﻷﻣﻲ ﻫﻮ ﺍﻟﻨﺒﻲ ﺍﻟﺬﻱ ﺟﺎء ﻣﻦ ﺍﻷﻣﺔ‪ ،‬ﻛﻤﺎ‬
‫ُﻭﻑ َﺭﺣِ ﻴ ٌﻢ‪ .‬ﻭﻳﻌﺘﻘﺪ ﺍﻥ ﻓﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻤﻌﻨﻰ ﺍﻟﻨﺒﻲ ﺍﻟﺬﻱ ﻻ ﻳﻘﺮﺃ ﻭﻻ ﻳﻜﺘﺐ ﻧﺎﺑﻊ‬ ‫ﻳﺺ َﻋ َﻠ ْﻴ ُﻜ ْﻢ ِﺑ ْﺎﻟ ُﻤﺆْ ﻣِ ﻨِﻴﻦَ َﺭﺅ ٌ‬
‫ﻳﺰ َﻋﻠَ ْﻴ ِﻪ َﻣﺎ َﻋ ِﻨﺘ ﱡ ْﻢ َﺣ ِﺮ ٌ‬‫ﺗﺒﻴﻨﻪ ﺍﻵﻳﺔ ‪ :128 :9\113‬ﻟَﻘَ ْﺪ َﺟﺎ َء ُﻛ ْﻢ َﺭﺳُﻮ ٌﻝ ﻣِ ْﻦ ﺃ َ ْﻧﻔُ ِﺴ ُﻜ ْﻢ َﻋ ِﺰ ٌ‬
‫ﻣﻦ ﺍﻟﻔﻜﺮ ﺍﻟﻴﻮﻧﺎﻧﻲ ﺇﺫ ﻛﺎﻥ ﻳﺘﻢ ﺍﻟﺒﺤﺚ ﻋﻦ ﻛﺎﻫﻨﺎﺕ ﻣﻦ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺒﺴﻴﻄﺔ ﻟﻜﻲ ﺗﻜﻮﻥ ﻧﺎﻁﻘﺔ ﺑﺈﺳﻢ ﺍﻵﻟﻬﺔ ﺩﻭﻥ ﺇﺿﺎﻓﺔ )ﺃﻧﻈﺮ ‪ Sankharé‬ﺹ ‪ (51-50‬ﺕ‪ (2‬ﺍﻷﺻﺮ‪ :‬ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺎﻗﺔ ﺕ‪(3‬‬
‫ﺍﻟﺮﺣِ ِﻢ ﻗَﺪﱠﺳﺘُﻚَ ﻭ َﺟﻌﻠﺘُﻚَ ﻧَﺒﻴ•ﺎ ﻟِﻸ ُ َﻣﻢ« )‪ .(5 :1‬ﻡ‪ (2‬ﺃﻧﻈﺮ‬ ‫َﺨﺮ َﺝ ﻣِ ﻦَ ﱠ‬‫ﻄﻦ َﻋ َﺮﻓﺘُﻚَ ﻭﻗَﺒ َﻞ ﺃﻥ ﺗ ُ‬
‫ﺻ ّ ِﻮ َﺭﻙَ ﻓﻲ ﺍﻟ َﺒ ِ‬ ‫ﻋﺰﺭ‪ ،‬ﻣﻦ ﺍﻟﻌﺒﺮﻳﺔ‪ ،‬ﺑﻤﻌﻨﻰ ﺁﺯﺭ ♦ ﻡ‪ (1‬ﻗﺪ ﻳﻜﻮﻥ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺳﻔﺮ ﺍﺭﻣﻴﺎ‪» :‬ﻗَﺒ َﻞ ﺃَﻥ ﺃ ُ َ‬
‫ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.6 :61\109‬‬
‫‪َ (1‬ﻭ َﻛ ِﻠ َﻤﺘِﻪِ‪َ ،‬ﻭﺁﻳﺎ ِﺗ ِﻪ ♦ ﺱ‪ (1‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻋﻦ ﺑﻦ ﻋﻠﻲ‪ :‬ﺟﺎء ﻧﻔﺮ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﻣﺤﻤﺪ‪ ،‬ﺃﻧﺖ ﺍﻟﺬﻱ ﺗﺰﻋﻢ ﺃﻧﻚ ﺍﻟﻨﺒﻲ‪ ،‬ﻭﺃﻧﻚ ﺍﻟﺬﻱ ﻳُﻮﺣﻰ ﺇﻟﻴﻚ ﻛﻤﺎ ﺃﻭﺣﻲ ﺇﻟﻰ ﻣﻮﺳﻰ ﺑﻦ‬ ‫‪3‬‬

‫ﻋﻤﺮﺍﻥ؟ ﻓﺴﻜﺖَ ﺍﻟﻨﺒﻲ ﺳﺎﻋﺔ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺃﻧﺎ ﺳﻴّﺪ ﻭﻟﺪ ﺁﺩﻡ ﻭﻻ ﻓَﺨﺮ‪ ،‬ﻭﺃﻧﺎ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﻴﻦ‪ ،‬ﻭﺇﻣﺎﻡ ﺍﻟﻤﺘﻘﻴﻦ‪ ،‬ﻭﺭﺳﻮﻝ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺇﻟﻰ َﻣﻦ‪ ،‬ﺇﻟﻰ ﺍﻟﻌﺮﺏ ﺃﻡ ﺇﻟﻰ ﺍﻟﻌﺠﻢ‪ ،‬ﺃﻡ ﺇﻟﻴﻨﺎ؟ ﻓﻨﺰﻟﺖ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ♦ ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .157 :7\39‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﺇِﻧِّﻲ َﺭﺳُﻮ ُﻝ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َﻭ َﺭﺳُﻮ ِﻟ ِﻪ« ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﺇِﻧِّﻲ َﺭﺳُﻮ ُﻝ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻓَﺂ َ ِﻣﻨُﻮﺍ ﺑِ ﱠ ِ‬
‫ﺎ˜‬
‫َﻭ َﺭﺳُﻮ ِﻟ ِﻪ« ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.43 :50\34‬‬
‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻳَ ْﻬﺪُﻭﻥَ ﻟﻠﺤﻖ ﺃﻭ ﺇﻟﻰ ﺍﻟﺤﻖ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﻳَ ْﻬﺪُﻭ َﻥ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﻳﺒﺼﺮﻭﻥ ﺃﻭ ﻳﻌﺮﻓﻮﻥ ﺃﻭ ﻳﺄﻣﺮﻭﻥ‪ .‬ﻭﺟﺎء ﻓﻲ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻳﺪﻋﻮﻥ ﻏﻴﺮﻫﻢ ﻟﻠﺤﻖ )‪.(http://goo.gl/BRlSmT‬‬ ‫‪4‬‬

‫‹ُ ﻳَ ْﻬﺪِﻱ ﻟ ِْﻠ َﺤﻖّ ِ ‪ .‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﻳَ ْﻌ ِﺪﻟُﻮﻥَ ﻓﻲ ﺧﻤﺲ ﺁﻳﺎﺕ‪ 159 :7\39 :‬ﻭ‪ 181 :7\39‬ﻭ‪ 60 :27\48‬ﻭ‪ 1 :6\55‬ﻭ‪ .150 :6\55‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ ﺑﻤﻌﻨﻰ‬ ‫ﻭﺟﺎء ﻓﻲ ﺍﻵﻳﺔ ‪ :35 :10\51‬ﱠ‬
‫ﻳﻌﺪﻟﻮﻥ ﻋﻦ ﺍﻟﺤﻖ ﻭﺍﻹﻳﻤﺎﻥ ﻭﻳﻤﻴﻠﻮﻥ ﻟﻠﺒﺎﻁﻞ ﻭﺍﻟﺸﺮﻙ )ﺍﻟﻤﻨﺘﺨﺐ ‪ ،(http://goo.gl/294QcG‬ﺑﻴﻨﻤﺎ ﻓﺴﺮﻫﺎ ﺗﻔﺴﻴﺮ ﺍﻟﺠﻼﻟﻴﻦ‪ :‬ﻳﺸﺮﻛﻮﻥ ﺑﺎ{ ﻏﻴﺮﻩ )ﺍﻟﺠﻼﻟﻴﻦ‬
‫‪ .(http://goo.gl/yeXGo1‬ﻭﻳﺮﻯ ‪ Sawma‬ﺍﻥ ﻛﻠﻤﺔ ﻳﻌﺪﻟﻮﻥ ﺳﺮﻳﺎﻧﻴﺔ ﻭﺗﻌﻨﻲ ﻳﻠﻮﻣﻮﻥ ﺃﻧﻔﺴﻬﻢ )‪ Sawma‬ﺹ ‪.(256‬‬
‫ﻄ ْﻌﻨَﺎﻫُ ُﻢ ﺇﻟﻰ ﺍﺛْﻨَﺘ َْﻲ‪ ...‬ﻭﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪:‬‬ ‫ﻄﺎ‪ .‬ﺧﻄﺄ‪َ :‬ﻭﻗَ ﱠ‬ ‫ﻄ ْﻌﻨَﺎﻫُ ُﻢ ‪ِ (2‬ﻋ ْﺸ َﺮﺓَ‪َ ،‬ﻋﺸ ََﺮﺓ َ ‪َ (3‬ﺭﺯَ ْﻗﺘ ُ ُﻜ ْﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻛﺎﻥ ﻳﺠﺐ ﺃﻥ ﻳﺬﻛﺮ ﺍﻟﻌﺪﺩ ﻭﻳﺄﺗﻲ ﺑﻤﻔﺮﺩ ﺍﻟﻤﻌﺪﻭﺩ ﻓﻴﻘﻮﻝ ﺍﺛﻨﻲ ﻋﺸﺮ ﺳﺒ ً‬ ‫‪َ (1‬ﻭﻗَ َ‬ ‫‪5‬‬

‫ﺴﺖْ ‪ :‬ﺍﻧﻔﺠﺮﺕ ﺕ‪ (4‬ﻣﺸﺮﺑﻬﻢ‪ :‬ﻣﻜﺎﻥ ﺷﺮﺑﻬﻢ‬ ‫ﻄ ْﻌﻨَﺎﻫُ ُﻢ ﻳﺘﻀﻤﻦ ﻣﻌﻨﻰ ﺻﻴﺮﻧﺎﻫﻢ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻓﻀﺮﺏ[ ﻓﺎﻧﺒﺠﺴﺖ )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪ (167‬ﺕ‪ (3‬ﺍ ْﻧﺒَ َﺠ َ‬ ‫ﻗَ ﱠ‬
‫ﻅ َﻠ ُﻤﻮﻧَﺎ«‪ .‬ﻭﻳﻼﺣﻆ ﻫﻨﺎ ﺍﻥ ﺍﻟﻘﺮﺁﻥ ﺍﺳﺘﻌﻤﻞ ﻣﺎ ﻅﻠﻤﻨﺎﻫﻢ ﻣﺮﺗﻴﻦ‪ ،‬ﻭﻣﺎ ﻅﻠﻤﻬﻢ ﷲ ﻣﺮﺗﻴﻦ‪ .‬ﻭﺍﺳﺘﻌﻤﻞ‬ ‫ﻄ ْﻌﻨَﺎﻫُ ُﻢ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ » ُﻛﻠُﻮﺍ« ﺛﻢ ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َﻭ َﻣﺎ َ‬ ‫ﺕ‪ (5‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ » َﻭﻗَ ﱠ‬
‫ﺐ‬‫ﺴ ِ‬ ‫ﻣﺮﺗﻴﻦ ﻭﻣﺎ ﻅﻠﻤﻮﻧﺎ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 57 :2\87‬ﻭ‪ .160 :7\39‬ﻭﻫﺬﺍ ﻣﺨﺎﻟﻒ ﻟﻤﻀﻤﻮﻥ ﺍﻟﻨﺺ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﺛ ُ ﱠﻢ َﺭ َﺣ َﻠﺖ َﺟﻤﺎﻋﺔُ َﺑﻨﻲ ﺍﺳﺮﺍﺋﻴ َﻞ ُﻛﻠﱡﻬﺎ ﻣِ ﻦ ﺑَ ِ ّﺮﻳﱠ ِﺔ ﺳﻴﻦ َﻣﺮ َﺣﻠَﺔً َﻣﺮ َﺣﻠَﺔ ﻋﻠﻰ َﺣ َ‬
‫ﺍﻟﺮﺏّ ؟‬‫ﻤﻮﻧﻨﻲ ﻭﻟﻤﺎﺫﺍ ﺗ ُ َﺠﺮﺑﻮ َﻥ ﱠ‬ ‫َﺸﺮﺑُﻪ‪ .‬ﻓﻘﺎ َﻝ ﻟَﻬﻢ ﻣﻮﺳﻰ‪ :‬ﻟِﻤﺎﺫﺍ ﺗ ُ ِ‬
‫ﺨﺎﺻ َ‬ ‫ﺸﻌﺐُ ﻣﻮﺳﻰ ﻭﻗﺎﻝ‪ :‬ﺃَﻋْﻄﻮﻧﺎ ﻣﺎ ًء ﻧ َ‬ ‫ﺻ َﻢ ﺍﻟ ﱠ‬
‫ﺸ ْﻌﺐ‪ .‬ﻓﺨﺎ َ‬ ‫ﺸﺮﺑُﻪ ﺍﻟ ﱠ‬‫ﺍﻟﺮﺏّ ‪ ،‬ﻭ َﺧﻴﱠﻤﻮﺍ ﻓﻲ َﺭﻓﻴﺪﻳﻢ‪ .‬ﻭﻟَﻢ ﻳَ ُﻜ ْﻦ ﻫُﻨﺎﻙَ ﻣﺎ ٌء ﻳَ َ‬ ‫ﻣﺮ ﱠ‬ ‫ﺃَ ِ‬
‫‪133‬‬
 ‫‪@òífl ‹ÔÛa@čê‰‬‬‫‪č çfl @(aìŽäØ‬‬
‫‪ Ža@ŽáèŽÛ @flÝîčÓ@ˆgëfl‬‬ ‫ٱﺳ ُﻜﻨُﻮﺍْ ٰ َﻫ ِﺬ ِﻩ ۡٱﻟﻘَ ۡﺮﻳَﺔَ‪،‬‬ ‫]‪[...‬ﺕ‪َ 1‬ﻭ ِﺇ ۡﺫ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ‪ۡ » :‬‬ ‫َﻭ ِﺇﺫْ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ ﺍ ْﺳ ُﻜﻨُﻮﺍ َﻫ ِﺬ ِﻩ ْﺍﻟﻘَﺮْ ﻳَﺔَ‬ ‫‪1‬‬
‫ﻡ‪161 :7\39‬‬
‫ﱠ ‪ ٞ‬ﻡ‪1‬‬ ‫ْﺚ ِﺷﺌْﺘ ُ ْﻢ َﻭﻗُﻮﻟُﻮﺍ ﺣِ ﱠ‬
‫‪@òKİy‬‬ ‫×‪č @(aìÛìÓëfl @áŽn÷č’@Žsîfly@bflèäčß@(aìÜ‬‬
‫‪ ëfl‬‬ ‫ﺚ ﺷ ِۡﺌﺘُﻢۡ ‪َ ،‬ﻭﻗُﻮﻟُﻮﺍْ‪" :‬ﺣِ ﻄﺔ‬ ‫َﻭ ُﻛﻠُﻮﺍْ ﻣِ ۡﻨ َﻬﺎ َﺣ ۡﻴ ُ‬ ‫ﻄﺔٌ‬ ‫َﻭ ُﻛﻠُﻮﺍ ﻣِ ْﻨ َﻬﺎ َﺣﻴ ُ‬
‫Ž‪@áØÛ @‹čÐÌŞã@a‡Şv‬‬ ‫‚‪Ž @fllbfljÛa@(aìÜ‬‬
‫‪Ž †aflë‬‬ ‫ﺳ ﱠﺠﺪٗ ﺍﺕ‪.4‬‬ ‫ﺎﺏ‬
‫َ َ ُ‬ ‫ﺒ‬ ‫ۡ‬
‫ٱﻟ‬ ‫ﺕ‪3‬‬
‫]‪[...‬‬ ‫ْ‬ ‫ﺍ‬‫ﻮ‬ ‫ُ‬ ‫ﻠ‬ ‫]‪[...‬ﺕ‪َ ،"2‬ﻭٱ ۡﺩ ُﺧ‬ ‫ﺳ ﱠﺠﺪ ًﺍ ﻧَ ْﻐﻔ ِْﺮ ﻟَ ُﻜ ْﻢ‬
‫ﺎﺏ ُ‬ ‫َﻭﺍﺩْ ُﺧﻠُﻮﺍ ْﺍﻟﺒَ َ‬
‫‪@ @µ‬‬
‫ ‪fl äč‬‬‫Ž ‪č z¾a@Ž‡íäfl‬‬ ‫‚‪fl @áØnč €îčİ‬‬ ‫‪fl‬‬ ‫ﺕ‪5‬‬
‫ﺳﻨ َِﺰﻳﺪ ُ ]‪[...‬‬ ‫ٰ ُ ‪2‬‬
‫ﻧﱠ ۡﻐﻔ ِۡﺮ ﻟَ ُﻜﻢۡ َﺧﻄِ ٓﻴـ ‪ ‬ﺘِﻜﻢۡ ‪َ ~ .‬‬
‫‪1‬‬ ‫ْ‬ ‫ُ‬
‫ﺳﻨ َِﺰﻳﺪ ﺍﻟ ُﻤ ْﺤ ِﺴﻨِﻴﻦَ‬ ‫َﺧﻄِ ﻴﺌ َﺎﺗِ ُﻜ ْﻢ َ‬
‫ۡٱﻟ ُﻤ ۡﺤ ِﺴﻨِﻴﻦَ «‪.‬‬
‫‪@flË‬‬ ‫‪ @bzÛìÓ@áŽèäčß@(aìŽàÜ Ã‬‬
‫‡‪ @flåíč‰ÛKa@flÞ‬‬ ‫‪Ş jfl Ï‬‬‫‬ ‫ﻓَﺒَﺪ ﱠ َﻝ ٱﻟﱠﺬِﻳﻦَ ﻅﻠ ُﻤﻮﺍ ﻣِ ﻨ ُﻬﻢۡ ﻗ ۡﻮﻻ ]‪ [...‬ﻏَﻴ َﺮ‬
‫ۡ‬ ‫ﺕ‪1‬‬ ‫ً‬ ‫َ‬ ‫ۡ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﻏﻴ َْﺮ‬‫ﻅﻠَ ُﻤﻮﺍ ﻣِ ْﻨ ُﻬ ْﻢ ﻗَ ْﻮ ًﻻ َ‬ ‫ﻓَﺒَﺪ ﱠ َﻝ ﺍﻟﱠﺬِﻳ َﻦ َ‬ ‫‪2‬‬
‫ﻡ‪162 :7\39‬‬
‫‪@flåßğ @auŠ@áèîÜÇ‬‬ ‫‪fl @bfläÜflŽŠdÏ‬‬‫‪ @áŽèÛ @flÝîčÓ@ðč‰ÛKa‬‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢۡ ِﺭ ۡﺟ ٗﺰﺍﻡ‪ّ ِ 1‬ﻣﻦَ‬ ‫ﺳ ۡﻠﻨَﺎ َ‬ ‫ٱﻟﱠﺬِﻱ ﻗِﻴ َﻞ ﻟَ ُﻬﻢۡ ‪ .‬ﻓَﺄ َ ۡﺭ َ‬ ‫ﻋﻠ ْﻴ ِﻬ ْﻢ ِﺭ ً‬
‫ﺟْﺰﺍ‬ ‫َ‬ ‫ْ‬
‫ﺳﻠﻨَﺎ َ‬ ‫ﺍﻟﱠﺬِﻱ ﻗِﻴ َﻞ ﻟَ ُﻬ ْﻢ ﻓَﺄ ْﺭ َ‬
‫َ‬
‫‪@ @æfl ìŽàÜč Äflí@(aìŽãb×@bflàič @bflà‬‬‫‪Ş Ûa‬‬ ‫ۡ‬
‫ﺴ َﻤﺎٓءِ‪ ،‬ﺑِ َﻤﺎ ﻛَﺎﻧُﻮﺍْ ﻳَﻈ ِﻠ ُﻤﻮﻥَ ‪.‬‬ ‫ٱﻟ ﱠ‬ ‫ْ‬
‫ﺴ َﻤﺎ ِء ﺑِ َﻤﺎ ﻛَﺎﻧُﻮﺍ ﻳَﻈ ِﻠ ُﻤﻮﻥَ‬ ‫ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫‹‪@ñ‬‬‫‪flš‬‬‫‪č bfly@oflãb×@ïčnÛKa@čòífl ‹ÔÛa@åÇ‬‬ ‫‪fl @áŽè܎flë‬‬ ‫ﻋ ِﻦ ۡٱﻟﻘَ ۡﺮﻳَ ِﺔ ٱﻟﺘِﻲ ﻛَﺎﻧ َۡﺖ‬
‫ﱠ‬ ‫]‪َ [---‬ﻭ ۡﺳ ۡﻠ ُﻬﻢۡ َ‬
‫‪1‬‬
‫ﻋ ِﻦ ْﺍﻟﻘَ ْﺮﻳَ ِﺔ ﺍﻟﱠﺘِﻲ ﻛَﺎﻧ ْ‬
‫َﺖ‬ ‫َﻭﺍﺳْﺄ َ ْﻟ ُﻬ ْﻢ َ‬
‫‪3‬‬
‫ﻫـ‪163 :7\39‬‬
‫‪@ˆg@čojޏÛa@ïčÏ@flæ뎇Èflí@ˆg@‹zfljÛa‬‬ ‫ﺖ‪3‬ﻡ‪.1‬‬ ‫ﺎﺿ َﺮﺓ َﺕ‪ۡ 1‬ٱﻟﺒَ ۡﺤ ِﺮ ﺇِ ۡﺫ ﻳَﻌۡ ﺪ ُﻭﻥَ ‪ 2‬ﻓِﻲ ٱﻟﺴ ۡﱠﺒ ِ‬ ‫َﺣ ِ‬ ‫ﺖ‬ ‫ﺎﺿ َﺮﺓ َ ْﺍﻟﺒَﺤ ِْﺮ ﺇِﺫْ ﻳَ ْﻌﺪ ُﻭ َﻥ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺴ ْﺒ ِ‬ ‫َﺣ ِ‬
‫’‹‪@bÛ@flâìflíëfl @bÇŞ‬‬ ‫‪Ž @áènč jflŽ@flâìflí@áŽè㎠bflnîčy@áèîčmdflm‬‬ ‫ﺷ ﱠﺮﻋٗ ﺎ‪َ ،‬ﻭﻳَ ۡﻮ َﻡ‬ ‫ﺳ ۡﺒﺘِ ِﻬﻢۡ ‪ُ 4‬‬ ‫ِﺇ ۡﺫ ﺗ َ ۡﺄﺗِﻴ ِﻬﻢۡ ﺣِ ﻴﺘ َﺎﻧُ ُﻬﻢۡ ﻳَ ۡﻮ َﻡ َ‬ ‫ﺷ ﱠﺮﻋًﺎ‬ ‫ﺳ ْﺒﺘِ ِﻬ ْﻢ ُ‬ ‫ِﺇﺫْ ﺗ َﺄْﺗِﻴ ِﻬ ْﻢ ﺣِ ﻴﺘ َﺎﻧُ ُﻬ ْﻢ ﻳَ ْﻮ َﻡ َ‬
‫‪@bflàič @áŽçìÜjflã@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‪ @áèîčmdflm@bÛ@flæìŽnjč flí‬‬ ‫َﻻ ﻳَ ۡﺴﺒِﺘُﻮﻥَ ‪َ 5‬ﻻ ﺗ َۡﺄﺗِﻴ ِﻬﻢۡ ‪َ .6‬ﻛ ٰﺬ َﻟِﻚَ ﻧ َۡﺒﻠُﻮﻫُﻢ‪ ~ ،‬ﺑِ َﻤﺎ‬ ‫َﻭﻳَ ْﻮ َﻡ َﻻ ﻳَ ْﺴﺒِﺘُﻮﻥَ َﻻ ﺗ َﺄْﺗِﻴ ِﻬ ْﻢ َﻛﺬَﻟِﻚَ‬
‫‪@ @æfl ìÔ‬‬‫×‪Ž Ðflí@(aìŽãb‬‬ ‫ﻛَﺎﻧُﻮﺍْ َﻳ ۡﻔﺴُﻘُﻮﻥَ‪.‬‬ ‫ﻧَ ْﺒﻠُﻮ ُﻫ ْﻢ ِﺑ َﻤﺎ ﻛَﺎﻧُﻮﺍ َﻳ ْﻔﺴُﻘُﻮ َﻥ‬

‫ﺸ ْﻌﺐ؟‬ ‫ﻗﺎﺋﻼ‪ :‬ﻣﺎﺫﺍ ﺃَﺻﻨَ ُﻊ ﺇِﻟﻰ ﻫﺬﺍ ﺍﻟ ﱠ‬ ‫ﺍﻟﺮﺏّ ِ ً‬ ‫ﺼ َﺮ َﺥ ﻣﻮﺳﻰ ﺇِﻟﻰ ﱠ‬ ‫ﻄﺶ؟ ﻓ َ‬ ‫ﻲ ِﺑﺎﻟﻌَ َ‬ ‫ﻲ ﻭ َﻣﻮﺍ ِﺷ ﱠ‬ ‫ﺼﺮ؟ ﺃ َ ِﻟﺘ َﻘﺘ ُ َﻠﻨﻲ ﺃَﻧﺎ ﻭﺑَﻨِ ﱠ‬ ‫ﺸﻌﺐُ ﺇِﻟﻰ ﺍﻟﻤﺎء ﻭﺗَﺬَ ﱠﻣ َﺮ ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﻗﺎﻝ‪ِ :‬ﻟﻤﺎﺫﺍ ﺃَﺻﻌَﺪﺗ َﻨﺎ ﻣِ ﻦ ﻣِ َ‬ ‫ﺶ ﻫُﻨﺎﻙَ ﺍﻟ ﱠ‬ ‫ﻭ َﻋ ِﻄ َ‬
‫ﺨﺮﺓِ )ﻓﻲ‬ ‫ﱠ َ‬ ‫ﺼ‬ ‫ﺍﻟ‬ ‫ﻋﻠﻰ‬ ‫ﻨﺎﻙَ‬ ‫ُ‬ ‫ﻫ‬ ‫ﻚَ‬ ‫ﻣ‬ ‫ﻣﺎ‬
‫ٌ َ‬ ‫َ‬ ‫ﺃ‬ ‫ﻢ‬ ‫ﺋ‬
‫ِ‬ ‫ﻗﺎ‬ ‫ﻧﺎ‬ ‫َ‬ ‫ﺃ‬ ‫ﻫﺎ‬ ‫‪.‬‬ ‫َﺐْ‬ ‫ﻫ‬ ‫ﻭﺁﺫ‬ ‫ِﻙَ‬‫ﺪ‬ ‫ﻴ‬
‫َِ‬ ‫ﺑ‬ ‫ﻫﺎ‬ ‫ْ‬
‫ﺬ‬ ‫ُ‬
‫ﺧ‬ ‫ﻬﺮ‪،‬‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻬﺎ‬ ‫ﺑ‬
‫ِ‬ ‫ﺑﺖَ‬ ‫ﺮ‬‫ﺿ‬
‫ََ‬ ‫ﻲ‬ ‫ﺘ‬ ‫ﱠ‬ ‫ﻟ‬ ‫ﺍ‬ ‫ﺎﻙَ‬ ‫ﺼ‬
‫َ‬ ‫ﻭﻋ‬ ‫ﻞ‬‫َ‬ ‫ﺸ ْﻌﺐ ﻭ ُﺧ ْﺬ َﻣﻌﻚَ ﻣِ ﻦ ﺷُﻴﻮﺥِ ِﺇﺳْﺮﺍﺋﻴ‬ ‫ﻣﺎﻡ ﺍﻟ ﱠ‬ ‫ﺍﻟﺮﺏﱡ ﻟِﻤﻮﺳﻰ‪ُ :‬ﻣ ﱠﺮ ﺃ َ َ‬ ‫َﻠﻴﻼ َﻭﻳﺮ ُﺟ ُﻤﻨﻲ‪ .‬ﻓﻘﺎ َﻝ ﱠ‬ ‫ﻗ ً‬
‫ﻗﺎﺋﻼ‪ُ :‬ﺧ ِﺬ ﺍﻟﻌَﺼﺎ ﻭﺍﺟ َﻤ ِﻊ‬ ‫ﺍﻟﺮﺏّ ﻣﻮﺳﻰ ً‬ ‫ﺸ ْﻌﺐ‪ .‬ﻓﻔَﻌَ َﻞ ﻣﻮﺳﻰ ﻛﺬﻟﻚَ ﻋﻠﻰ َﻣﺸ َﻬ ِﺪ ﺷُﻴﻮﺥِ ﺇِﺳْﺮﺍﺋﻴﻞ« )ﺧﺮﻭﺝ ‪(6-1 :17‬؛ »ﻭﻛَﻠﱠ َﻢ ﱠ‬ ‫ﺸﺮﺏُ ﺍﻟ ﱠ‬ ‫ﺨﺮ ُﺝ ﻣِﻨﻬﺎ ﻣﺎ ٌء ﻓﻴَ َ‬ ‫ﺼﺨَﺮﺓ‪ ،‬ﻓﺈِﻧﱠﻪ ﻳَ ُ‬ ‫َﺘﻀﺮﺏُ ﺍﻟ ﱠ‬ ‫ﺣﻮﺭﻳﺐ( ﻓ ِ‬
‫ﺍﻟﺮﺏّ ِ ‪،‬‬ ‫ﺨﺮﺓ‪ ،‬ﺗَﺴْﻘﻲ ﺍﻟ َﺠﻤﺎﻋﺔَ ﻭﻣﺎ ِﺷ َﻴﺘ َﻬﻢ‪ .‬ﻓﺄ َ َﺧﺬَ ﻣﻮﺳﻰ ﺍﻟ َﻌﺼﺎ ِﻣﻦ ﺃَﻣﺎﻡ ﱠ‬ ‫ﺼ َ‬ ‫ﺨﺮ َﺝ ﻟَ ُﻬ ُﻢ ﺍﻟﻤِ ﻴﺎﻩَ ﻣِ ﻦَ ﺍﻟ ﱠ‬ ‫ﻌﻄﻲ ﻣِ ﻴﺎﻫَﻬﺎ‪ .‬ﻭ َﺑﻌﺪَ ﺃَﻥ ﺗ ُ ِ‬ ‫ﺨﺮﺓ َ ﻋﻠﻰ ﻋُﻴﻮﻧ ِﻬﻢ ﺃَﻥ ﺗ ُ َ‬ ‫ﺼ َ‬ ‫ﺍﻟ َﺠﻤﺎﻋﺔَ ﺃَﻧﺖَ ﻭﻫﺎﺭﻭ ُﻥ ﺃَﺧﻮﻙَ ‪ ،‬ﻭ ُﻣﺮﺍ ﺍﻟ ﱠ‬
‫ﺨﺮﺓ َ ﺑِﻌَﺼﺎﻩ َﻣ ﱠﺮﺗ َﻴﻦ‪،‬‬ ‫ﺼ َ‬ ‫ﺏ ﺍﻟ ﱠ‬ ‫ﺿ َﺮ َ‬ ‫ﻭﺭﻓَ َﻊ ﻣﻮﺳﻰ ﻳَﺪَﻩ ﻭ َ‬ ‫ﺨﺮﺓِ ﻣﺎ ًء؟ َ‬ ‫ﺼ َ‬ ‫ُﺨﺮ ُﺝ ﻟَﻜﻢ ﻣِ ﻦ ﻫﺬﻩ ﺍﻟ َ‬ ‫ﻱ◌َ ﻫﺎ ﺍﻟ ُﻤﺘ َ َﻤ ِ ّﺮﺩﻭﻥ‪ ،‬ﺃَﻧ ِ‬ ‫ﺨﺮﺓِ ﻭﻗﺎ َﻝ ﻟَﻬﻢ‪ :‬ﺇﺳﻤﻌﻮﺍ ﺃ ﱡ‬ ‫ﺼ َ‬ ‫ﻣﺎﻡ ﺍﻟ ﱠ‬ ‫ﻛﻤﺎ ﺃ َ َﻣ َﺮﻩ‪ ،‬ﻭ َﺟ َﻤ َﻊ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭ ُﻥ ﺍﻟ َﺠﻤﺎﻋﺔَ ﺃ َ َ‬
‫ﺏ ﻣِﻨﻪ ﺍﻟ َﺠﻤﺎﻋﺔُ ﻭﻣﺎ ِﺷ َﻴﺘُﻬﻢ« )ﺍﻟﻌﺪﺩ ‪ (11-7 :20‬ﻭﻛﻤﺎ ﻳﻼﺣﻆ ﻟﻴﺲ ﻓﻲ ﻫﺬﻳﻦ ﺍﻟﻨﺼﻴﻦ ﺫﻛﺮ ﻟﻌﺪﺩ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻏﻴﺮ ﺍﻧﻨﺎ ﻧﻘﺮﺃ ﻓﻲ ﺍﻟﻔﺼﻞ ‪ 15‬ﻣﻦ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ ﻣﺎ ﻳﻠﻲ‪:‬‬ ‫ﻓﺨ ََﺮ َﺝ ﻣﺎ ٌء ﻛَﺜﻴﺮ‪ ،‬ﻓﺸ َِﺮ َ‬
‫ﺸﺮﺑﻮﺍ ﻣِﻦ ﻣِﻴﺎﻫِﻬﺎ ِﻷﻧﱠﻬﺎ ُﻣ ﱠﺮﺓ‪،‬‬ ‫ﻣﺎﺭﺓ‪ ،‬ﻓﻠَﻢ ﻳُﻄﻴﻘﻮﺍ ﺃَﻥ ﻳَ َ‬ ‫ﺻﻠﻮﺍ ﺇِﻟﻰ ﱠ‬ ‫ﺼﺐ‪ ،‬ﻭﺧ ََﺮﺟﻮﺍ ﺇِﻟﻰ ﺑَ ِ ّﺮﻳﱠ ِﺔ ﺷﻮﺭ‪ .‬ﻓﺴﺎﺭﻭﺍ ﺛَﻼﺛَﺔَ ﺃَﻳ ٍﱠﺎﻡ ﻓﻲ ﺍﻟﺒَ ِ ّﺮﻳﱠﺔ ﻭ َﻟﻢ ﻳَ ِﺠﺪﻭﺍ ﻣﺎ ًء‪ .‬ﻓَﻮ َ‬ ‫ﺤﺮ ﺍﻟﻘَ َ‬ ‫»ﺛ ُ ﱠﻢ َﺭ َﺣ َﻞ ﻣﻮﺳﻰ ﺑﺈِﺳْﺮﺍﺋﻴ َﻞ ﻣِ ﻦ ﺑَ ِ‬
‫ﺻﻠﻮﺍ ِﺇﻟﻰ ﺃَﻳﻠﻴﻢ‪ ،‬ﻭﻛﺎ َﻥ ﻫُﻨﺎﻙَ‬ ‫ﺸ َﺒﺔً ﻓﺄ َ ْﻟﻘﺎﻫﺎ ﻓﻲ ﺍﻟﻤﺎ ِء ﻓﺼﺎﺭ َﻋ ْﺬﺑًﺎ ]‪ .[...‬ﺛ ُ ﱠﻢ َﻭ َ‬ ‫ﺼ َﺮ َﺥ ﻣﻮﺳﻰ ِﺇﻟﻰ ﺍﻟﺮﱠ ﺏّ ‪ ،‬ﻓﺄَﺭﺍﻩ ﺍﻟﺮﱠ ﺏﱡ َﺧ َ‬ ‫َﺸﺮﺏ؟ ﻓَ َ‬ ‫ﺸﻌﺐُ ﻋﻠﻰ ﻣﻮﺳﻰ ﻭﻗﺎﻝ‪ :‬ﻣﺎﺫﺍ ﻧ َ‬ ‫ﺳ ِّﻤ َﻴﺖ ﻣﺎﺭﱠ ﺓ‪ .‬ﻓَﺘﺬَ ﱠﻣﺮ ﺍﻟ ﱠ‬ ‫ﻭﻟِﺬﻟﻚ ُ‬
‫ﺴﻴِّﺮْ ﻫ ُﻢ‬ ‫ﺸ ْﻌﺐ‪ ،‬ﻟﻢ ﻳُ َ‬ ‫ﺳﺒْﻌﻮ َﻥ ﻧَﺨﻠَﺔ‪ ،‬ﻓ َﺨﻴﱠﻤﻮﺍ ﻫُﻨﺎﻙَ ﻋِﻨﺪَ ﺍﻟﻤِ ﻴﺎﻩ« )‪ 25-22 :15‬ﻭ‪ .(27‬ﻭﻫﺬﻩ ﺍﻟﺤﺎﺩﺛﺔ ﺗﻤﺖ ﻗﺒﻞ ﺍﻷﻋﺠﻮﺑﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻡ‪ (2‬ﻗﺎﺭﻥ‪» :‬ﻭﻟَ ﱠﻤﺎ ﺍﻁﻠَﻖَ ﻓِﺮ َﻋﻮ ُﻥ ﺍﻟ ﱠ‬ ‫ﺁﺛﻨَﺘﺎ َﻋﺸ ََﺮﺓ َ َﻋﻴﻦَ ﻣﺎء ﻭ َ‬
‫ﺻ ِﻌﺪَ ﺑﻨﻮ‬ ‫ﺼﺐ‪ ،‬ﻭ َ‬ ‫ﺤﺮ ﺍﻟﻘَ َ‬ ‫ﻖ ﺑَ ِ ّﺮﻳﱠ ِﺔ ﺑَ ِ‬ ‫ﻁﺮﻳ ِ‬ ‫ﻌﺐ ِﺇﻟﻰ َ‬ ‫ﺸ َ‬ ‫ﻌﺐ َﻳﻨﺪَﻡ‪ ،‬ﺇِﺫﺍ ﺭﺃﻯ َﺣﺮْ ﺑًﺎ‪ ،‬ﻓﻴَﺮﺟ ُﻊ ﺇِﻟﻰ ﻣِ ﺼْﺮ«‪ .‬ﻓ َﺤ ﱠﻮ َﻝ ﷲُ ﺍﻟ ﱠ‬ ‫ﺸ َ‬ ‫ﺭﺽ ﺍﻟﻔَﻠِﺴﻄﻴﻨِ ِّﻴﻴﻦ‪ ،‬ﻣﻊ ﺃَﻧﱠﻪ ﻗَﺮﻳﺐ‪ ،‬ﻷَﻥﱠ ﷲَ ﻗﺎﻝَ‪» :‬ﻟَﻌَ ﱠﻞ ﺍﻟ ﱠ‬ ‫ﻖ ﺃَ ِ‬ ‫ﻁﺮﻳ ِ‬ ‫ﷲُ ﻓﻲ َ‬
‫ﻗﺎﺋﻼ‪» :‬ﺇِﻥﱠ ﷲَ ﺳﻴَﻔﺘَﻘِﺪ ُﻛﻢ‪ ،‬ﻓﺘُﺼﻌِﺪﻭ َﻥ ﻋِﻈﺎﻣﻲ ﻣِ ﻦ ﻫ ُﻬﻨﺎ ﻣﻌَﻜﻢ«‪ .‬ﺛ ُ ﱠﻢ َﺭ َﺣﻠﻮﺍ‬ ‫ﻒ ﺑَﻨﻲ ﺇِﺳْﺮﺍﺋﻴ َﻞ ً‬ ‫ُﻒ ﻛﺎﻥَ ﻗ ِﺪ ﺁﺳﺘ َﺤﻠَ َ‬ ‫ُﻒ ﻣﻌَﻪ‪ ،‬ﻷَﻥﱠ ﻳُﻮﺳ َ‬ ‫ِﻈﺎﻡ ﻳﻮﺳ َ‬ ‫َ‬ ‫ﻋ‬ ‫ﻣﻮﺳﻰ‬ ‫َ‬ ‫ﺬ‬ ‫ﺧ‬
‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﺤﻴﻦ‪.‬‬ ‫ﱠ‬ ‫ﻠ‬ ‫ﺴ‬
‫َ‬ ‫ﻣ‬
‫ُ‬ ‫ﺼﺮ‬
‫َ‬ ‫ﻣِ‬ ‫ﺭﺽ‬ ‫ِ‬ ‫َ‬ ‫ﺃ‬ ‫ﻦ‬ ‫ﻣ‬
‫ِ‬ ‫ﺇِﺳْﺮﺍﺋﻴ َﻞ‬
‫َﻬﺎﺭﺍ‬ ‫ﻧﺎﺭ ِﻟﻴُﻀﻲ َء ﻟَﻬﻢ‪ ،‬ﻭﺫﻟﻚ ِﻟﻜَﻲ ﻳَﺴﻴﺮﻭﺍ ﻧ ً‬ ‫ﻴﻼ ﻓﻲ َﻋﻤﻮ ٍﺩ ﻣِ ﻦ ٍ‬ ‫ﻄﺮﻳﻖ‪ ،‬ﻭﻟَ ً‬ ‫َﻤﺎﻡ ِﻟﻴَﻬ ِﺪﻳَﻬ ُﻢ ﺍﻟ ﱠ‬ ‫َﻬﺎﺭﺍ ﻓﻲ َﻋﻤﻮ ٍﺩ ﻣِ ﻦ ﻏ ٍ‬ ‫ﺴﻴﺮ ﺃَﻣﺎ َﻣﻬﻢ ﻧ ً‬ ‫ﺍﻟﺮﺏﱡ ﻳَ ُ‬ ‫ﻁ َﺮﻑِ ﺍﻟﺒَ ِ ّﺮﻳﱠﺔ‪ .‬ﻭﻛﺎﻥَ ﱠ‬ ‫ﺳ ﱡﻜﻮﺕ ﻭ َﺧﻴﱠﻤﻮﺍ ﻓﻲ ﺇﻳﺘﺎﻡ ﻓﻲ َ‬ ‫ﻣِ ﻦ ُ‬
‫ﻲ؟ ﻣُﺮْ ﺑَﻨﻲ ﺇِﺳْﺮﺍﺋﻴ َﻞ ﺃَﻥ ﻳَﺮ َﺣﻠﻮﺍ‪ .‬ﻭﺃَﻧﺖَ ﺍَﺭﻓ َْﻊ‬ ‫َﺼﺮ ُﺥ ﺇِﻟَ ﱠ‬ ‫ﺍﻟﺮﺏﱡ ﻟِﻤﻮﺳﻰ‪» :‬ﻣﺎ ﺑﺎﻟُﻚَ ﺗ ُ‬ ‫ﺸ ْﻌﺐ« )ﺧﺮﻭﺝ ‪(22-17 :13‬؛ »ﻓﻘﺎ َﻝ ﱠ‬ ‫ﻣﺎﻡ ﺍﻟ ﱠ‬ ‫ﻴﻼ ﻣِ ﻦ ﺃ َ ِ‬ ‫ﺎﺭ َﻟ ً‬ ‫َﻬﺎﺭﺍ ﻭ َﻋﻤﻮﺩُ ﺍﻟﻨﱠ ِ‬ ‫َﻤﺎﻡ ﻧ ً‬ ‫ﺒﺮﺡْ َﻋﻤﻮﺩُ ﺍﻟﻐ ِ‬ ‫ﻴﻼ‪ .‬ﻭﻟﻢ ﻳَ َ‬ ‫ﻭﻟَ ً‬
‫ﻋﻮﻥَ ﻭ ُﻛ ِّﻞ َﺟﻴﺸِﻪ ﻭ َﻣﺮﺍ ِﻛﺒِﻪ‬ ‫ﺏ ﻓِﺮ َ‬ ‫ﺼﺮﻳِّﻴﻦ‪ ،‬ﻓﻴَﺪ ُﺧﻠﻮﻥَ َﻭﺭﺍ َءﻫﻢ‪ ،‬ﻭﺃ ُ َﻣ ﱠﺠﺪُ ﻋﻠﻰ ﺣِ ﺴﺎ ِ‬ ‫ﻠﻮﺏ ﺍﻟ ِﻤ ِ‬ ‫ﻰ ﻗُ َ‬ ‫ﺳﻄِ ﻪ ﻋﻠﻰ ﺍﻟﻴَﺒَﺲ‪ .‬ﻭﻫﺎ َءﻧﺬﺍ ُﻣﻘَﺴ ٍّ‬ ‫ﺸﻘﱠﻪ‪ ،‬ﻓﻴَﺪ ُﺧ ُﻞ ﺑَﻨﻮ ﺇِﺳْﺮﺍﺋﻴ َﻞ ﻓﻲ َﻭ َ‬ ‫ﺤﺮ ﻓ ُ‬ ‫َﻋﺼﺎﻙَ ﻭ ُﻣﺪﱠ ﻳَﺪَﻙَ ﻋﻠﻰ ﺍﻟﺒَ ِ‬
‫ﻓﺴﺎﺭ َﻭﺭﺍ َءﻫﻢ‪ ،‬ﻭﺍﻧﺘَﻘَ َﻞ َﻋﻤﻮﺩُ ﺍﻟﻐ ِ‬
‫َﻤﺎﻡ‬ ‫َ‬ ‫ﻣﺎﻡ َﻋﺴﻜ َِﺮ ﺇِﺳْﺮﺍﺋﻴﻞ‪،‬‬ ‫ﺍﻟﺮﺏّ ِ ﺍﻟﺴﱠﺎﺋ ُِﺮ ﺃ َ َ‬ ‫ﺏ ﻓِﺮ َﻋﻮﻥَ ﻭ َﻣﺮﺍﻛِﺒﻪ ﻭﻓُﺮﺳﺎﻧِﻪ«‪ .‬ﻓﺎﻧﺘَﻘَ َﻞ َﻣﻼﻙُ ﱠ‬ ‫ﺼﺮﻳﱡﻮﻥَ ﺃَﻧﱠﻨﻲ ﺃَﻧﺎ ﺍﻟَ ﱠﺮﺏّ ‪ِ ،‬ﺇﺫﺍ ُﻣ ِ ّﺠﺪﺕُ ﻋﻠﻰ ﺣِ ﺴﺎ ِ‬ ‫ﻭﻓﺮﺳﺎﻧِﻪ‪ .‬ﻓﻴَﻌﻠَ ُﻢ ﺍﻟﻤِ ِ‬
‫ﻁﻮﺍ َﻝ ﺍﻟﻠﱠﻴﻞ‪ .‬ﻭ َﻣﺪﱠ‬ ‫َﻴﻦ ﻣِ َﻦ ﺍﻻَﺧ َِﺮ َ‬ ‫ُﻨﻴﺮ ﺍﻟﻠﱠﻴﻞ‪ ،‬ﻓﻠَﻢ َﻳﻘﺘ َِﺮﺏْ ﺃ َ َﺣﺪُ ﺍﻟﻔَﺮﻳﻘ ِ‬ ‫ﺼﺮﻳِّﻴ َﻦ ﻭ َﻋﺴﻜ َِﺮ ﺇِ ْﺳﺮﺍﺋﻴﻞ‪ ،‬ﻓﻜﺎﻥَ ﺍﻟﻐَﻤﺎ ُﻡ ُﻣﻈ ِﻠ ًﻤﺎ ِﻣﻦ ﻫُﻨﺎ ﻭﻛﺎﻥَ ﻣِ ﻦ ﻫُﻨﺎﻙَ ﻳ ُ‬ ‫ﻒ َﻭﺭﺍ َءﻫﻢ‪ ،‬ﻭﺩَ َﺧ َﻞ ﺑَﻴﻦَ َﻋﺴﻜ َِﺮ ﺍﻟﻤِ ِ‬ ‫ﻣِ ﻦ ﺃَﻣﺎﻣِ ﻬﻢ ﻓﻮﻗَ َ‬
‫ﺳﻮﺭ‬ ‫ٌ‬ ‫ﺤﺮ ﻋﻠﻰ ﺍﻟ َﻴﺒَﺲ‪ ،‬ﻭﺍﻟﻤِ ﻴﺎﻩُ ﻟَﻬﻢ‬ ‫ﺳﻂِ ﺍﻟﺒَ ِ‬ ‫ﺖ ﺍﻟﻤِ ﻴﺎﻩ‪ .‬ﻭﺩَ َﺧ َﻞ ﺑَﻨﻮ ِﺇﺳْﺮﺍﺋﻴ َﻞ ﻓﻲ َﻭ َ‬ ‫ﺸﻘﱠ ِ‬ ‫ﺤﺮ ﺟﺎﻓ•ﺎ‪ ،‬ﻭﻗ ِﺪ ﺍﻧ َ‬ ‫ﻁﻮﺍ َﻝ ﺍﻟﻠﱠﻴﻞ‪ ،‬ﺣﺘﱠﻰ َﺟ َﻌ َﻞ ﺍﻟﺒَ َ‬ ‫ﺤﺮ ﺑِﺮﻳﺢٍ ﺷَﺮﻗِﻴﱠ ٍﺔ ﺷَﺪﻳﺪﺓٍ َ‬ ‫ﺍﻟﺮﺏﱡ ﺍﻟﺒَ َ‬ ‫ﻣﻮﺳﻰ ﻳَﺪَﻩ ﻋﻠﻰ ﺍﻟﺒَﺤﺮ‪ ،‬ﻓَﺪَﻓَ َﻊ ﱠ‬
‫ﻄﻠﱠ َﻊ ﺇِﻟﻰ َﻋﺴﻜ َِﺮ‬ ‫ﺼﺒْﺢِ ﺃَﻥﱠ ﺍﻟﺮﱠ ﺏﱠ ﺗَ َ‬ ‫ﺳﻂِ ﺍﻟﺒَﺤﺮ‪ .‬ﻭﻛﺎﻥَ ﻓﻲ َﻫﺠﻌَ ِﺔ ﺍﻟ ﱡ‬ ‫ﺛﺮﻫﻢ‪ ،‬ﻭﺩ َﺧ َﻞ َﻭﺭﺍ َءﻫﻢ َﺟﻤﻴ ُﻊ ﺧَﻴ ِﻞ ﻓِﺮ َﻋﻮﻥَ ﻭ َﻣﺮﺍ ِﻛﺒُﻪ ﻭﻓُﺮﺳﺎﻧُﻪ ﺇِﻟﻰ َﻭ َ‬ ‫ﺼﺮﻳﱡﻮﻥَ ﻓﻲ ﺇِ ِ‬ ‫ﺴﺎﺭﻫﻢ‪ .‬ﻭ َﺟﺪﱠ ﺍﻟﻤِ ِ‬ ‫ﻋﻦ ﻳَﻤﻴِﻨﻬﻢ ﻭﻋﻦ ﻳَ ِ‬
‫ﻅ َﻬ َﺮ‬ ‫ﺍﻟﺮﺏّ ِ ﻗﺪ َ‬ ‫ﺍﻟﻤِﺼﺮ ِﻳّﻴﻦ« )ﺧﺮﻭﺝ ‪(24-15 :14‬؛ »ﻓِﺒَﻴﻤﺎ ﻛﺎ َﻥ ﻫﺎﺭﻭ ُﻥ ﻳُ َﻜ ِﻠّ ُﻢ َﺟﻤﺎ َﻋﺔَ ﺑَﻨﻲ ِﺇﺳْﺮﺍﺋﻴ َﻞ ُﻛﻠﱠﻬﺎ‪ ،‬ﺍِﻟﺘَﻔَﺘﻮﺍ ﻧَ َﺤﻮ ﺍﻟﺒَ ِ ّﺮﻳﱠﺔ‪ ،‬ﻓﺈِﺫﺍ َﻣﺠﺪُ ﱠ‬ ‫ِ‬ ‫ﺎﺭ ﻭﺍﻟﻐ َﻤﺎﻡ ﻭﺑَﻠﺒَ َﻞ َﻋﺴﻜ ََﺮ‬ ‫ﺼﺮ ِﻳّﻴﻦَ ﻣِ ﻦ َﻋﻤﻮ ِﺩ ﺍﻟﻨﱠ ِ‬ ‫ﺍﻟﻤِ ِ‬
‫ﺒﺰﺍ‪،‬‬ ‫ﺼﺒﺎﺡِ ﺗ َﺸﺒَﻌﻮﻥَ ُﺧ ً‬ ‫ﻗﺎﺋﻼ‪ :‬ﺑَﻴﻦَ ﺍﻟﻐُﺮﻭﺑَﻴ ِﻦ ﺗﺄ َ ُﻛﻠﻮﻥَ ﻟَﺤ ًﻤﺎ ﻭﻓﻲ ﺍﻟ ﱠ‬ ‫ﺳ ِﻤﻌﺖُ ﺗَﺬَ ﱡﻣﺮ ﺑَﻨﻲ ﺇِﺳْﺮﺍﺋﻴﻞ‪ ،‬ﻓﻜَﻠّ ِْﻤﻬﻢ ً‬ ‫ﻗﺎﺋﻼ‪ :‬ﺇِﻧِّﻲ ﻗﺪ َ‬ ‫ﺍﻟﺮﺏﱡ ﻣﻮﺳﻰ ً‬ ‫ﻓﻲ ﺍﻟﻐَﻤﺎﻡ« )ﺧﺮﻭﺝ ‪ .(10 :16‬ﻡ‪ (3‬ﻗﺎﺭﻥ‪» :‬ﻓَﻜَﻠﱠ َﻢ ﱠ‬
‫ﻁﺒَﻘَﺔُ ﺍﻟﻨﱠﺪﻯ‪ِ ،‬ﺇﺫﺍ ﻋﻠﻰ َﻭﺟ ِﻪ ﺍﻟﺒَ ِ ّﺮﻳﱠ ِﺔ‬ ‫ﺼﻌﱠﺪَﺕ َ‬ ‫ﻁﺒَﻘَﺔٌ ﻣِ ﻦَ ﺍﻟﻨﱠﺪﻯ َﺣﻮﺍﻟَﻲ ِ ﺍﻟ ُﻤ َﺨﻴﱠﻢ‪ .‬ﻭﻟَ ﱠﻤﺎ ﺗ َ َ‬ ‫ﺼﺒﺎﺡِ ﻛﺎﻧَﺖ َ‬ ‫ﺖ ﺍﻟ ُﻤ َﺨﻴﱠﻢ‪ ،‬ﻭﻓﻲ ﺍﻟ ﱠ‬ ‫َﻄ ِ‬ ‫ﺕ ﺍﻟﺴ ْﱠﻠﻮﻯ ﻓﻐ ّ‬ ‫ﺻ ِﻌﺪَ ِ‬ ‫ﺍﻟﺮﺏﱡ ِﺇﻟ ُﻬﻜﻢ‪ .‬ﻓﻠَ ﱠﻤﺎ ﻛﺎﻥَ ﺍﻟ َﻤﺴﺎء‪َ ،‬‬ ‫ﻭﺗ َﻌﻠَﻤﻮﻥَ ﺃَﻧِّﻲ ﺃَﻧﺎ ﱠ‬
‫ﺄﻛﻼ‪.‬‬ ‫ﻫﻮ ﺍﻟﺨُﺒﺰُ ﺍﻟﱠﺬﻱ ﺃَﻋﻄﺎﻛﻢ ﺇِﻳﱠﺎﻩ ﺍﻟ ﱠﺮﺏﱡ َﻣ ً‬ ‫ﺼﻘﻴﻊِ ﻋﻠﻰ ﺍﻷَﺭﺽ‪ .‬ﻓﻠَ ﱠﻤﺎ ﺭﺁﻩ ﺑَﻨﻮ ِﺇﺳْﺮﺍﺋﻴﻞ‪ ،‬ﻗﺎ َﻝ ﺑَﻌَﻀُﻬﻢ ِﻟﺒَﻌﺾ‪َ :‬ﻣﻦ ﻫﻮ‪ ،‬ﻷَﻧﱠﻬﻢ ﻟﻢ ﻳَﻌﻠَﻤﻮﺍ ﻣﺎ ﻫﻮ‪ .‬ﻓﻘﺎ َﻝ ﻟَﻬﻢ ﻣﻮﺳﻰ‪َ :‬‬ ‫ﺷَﻲ ٌء ﺩَﻗﻴ ٌﻖ ُﻣ َﺤﺒﱠﺐ‪ ،‬ﺩﻗﻴ ٌﻖ ﻛﺎﻟ ﱠ‬
‫ﻫﺬﺍ ﻣﺎ ﺃ َ َﻣ َﺮ ﺍﻟَ ﱠﺮﺏﱡ ِﺑﻪ‪ :‬ﺍِﻟﺘَﻘِﻄﻮﺍ ﻣِﻨﻪ ُﻛ ﱡﻞ ﻭﺍﺣِ ٍﺪ ﻋﻠﻰ ﻗَﺪ ِْﺭ ﺃَﻛﻠِﻪ‪ ،‬ﻋُﻤِ ًﺮﺍ ِﻟ ُﻜ ِّﻞ ﻧَ ْﻔ ٍﺲ‪ .‬ﻋﻠﻰ َﻋﺪَ ِﺩ ﻧﻔﻮﺳِﻜﻢ ﺗﺄ ُﺧﺬﻭﻥ ُﻛ ﱡﻞ ﻭﺍﺣِ ٍﺪ ِﻟ َﻤﻦ ﻓﻲ ﺧَﻴ َﻤﺘِﻪ‪ .‬ﻓﻔَ َﻌ َﻞ ﻛﺬﻟﻚ ﺑَﻨﻮ ِﺇﺳْﺮﺍﺋﻴ َﻞ ﻭﺍﻟﺘَﻘَﻄﻮﺍ‪ .‬ﻓ ِﻤ ْﻨﻬﻢ َﻣﻦ ﺃَﻛﺜ َ َﺮ‬
‫ﺼﺒﺎﺡ‪ .‬ﻓﻠَﻢ ﻳَﺴ َﻤﻌﻮﺍ‬ ‫ﻖ ﺃ َ َﺣﺪٌ ﻣِﻨﻪ ﺷَﻴﺌًﺎ ﺇِﻟﻰ ﺍﻟ ﱠ‬ ‫ﻂ ﻋﻠﻰ ﻗَﺪ ِْﺭ ﺃَﻛﻠِﻪ‪ .‬ﻭﻗﺎ َﻝ ﻟَﻬﻢ ﻣﻮﺳﻰ‪ :‬ﻻ ﻳُ ْﺒ ِ‬ ‫ﺺ ﻋﻨﻪ‪ ،‬ﻓﻜﺎﻥَ ُﻛ ﱡﻞ ﻭﺍﺣِ ٍﺪ ﻗ ِﺪ ﺍَﻟﺘَﻘَ َ‬ ‫ﻀﻞْ ﻟَﻪ ﻭﺍﻟ ُﻤ ِﻘ ﱡﻞ ﻟﻢ ﻳَﻨﻘُ ْ‬ ‫ِﺜﺮ ﻟﻢ ﻳَﻔ ُ‬ ‫ﻭﻣِﻨﻬﻢ َﻣﻦ ﺃَﻗَﻞﱠ‪ .‬ﺛ ُ ﱠﻢ ﻛﺎﻟﻮﻩ ﺑِﺎﻟﻌُﻤِﺮ‪ ،‬ﻓﺎﻟ ُﻤﻜ ُ‬
‫ﱠﻤﺲ ﻛﺎﻥَ ﻳَﺬﻭﺏ‪ .‬ﻭ َﻟ ﱠﻤﺎ‬ ‫ﺖ ﺍﻟﺸ ُ‬ ‫ﺪﺍﺭ ﺃَﻛﻠِﻪ‪ .‬ﻓﺈِﺫﺍ َﺣﻤِ ﻴَ ِ‬ ‫ِ‬ ‫ْ‬
‫ﻘ‬ ‫ﻣِ‬ ‫ﻋﻠﻰ‬ ‫ٍ‬
‫ﺪ‬ ‫ﻭﺍﺣِ‬ ‫ﱡ‬
‫ﻞ‬ ‫ُ‬ ‫ﻛ‬ ‫ﺒﺎﺡ‪،‬‬ ‫ﺻ‬‫ِ َ‬ ‫ﻞ‬ ‫ّ‬ ‫ُ‬
‫ﻛ‬ ‫ﻓﻲ‬ ‫ﻧﻪ‬ ‫ِﻄﻮ‬
‫َ‬ ‫ﻘ‬ ‫َ‬ ‫ﺘ‬ ‫ﻠ‬‫ﻳ‬‫َ‬ ‫َﻮﺍ‬ ‫ﻧ‬ ‫ﻭﻛﺎ‬ ‫ﻣﻮﺳﻰ‪.‬‬ ‫ﻴﻬﻢ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫َ‬
‫ﻂ‬ ‫ﺨِ‬ ‫ﺴ‬
‫َ‬ ‫َ‬ ‫ﻓ‬ ‫‪،‬‬ ‫َﻦَ‬ ‫ﺘ‬ ‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ُ‬ ‫ﺩ‬ ‫ﱡﻭ‬ ‫ﺪ‬ ‫ﺍﻟ‬ ‫ﻓﻴﻪ‬ ‫َﺏﱠ‬ ‫ﺪ‬ ‫ﻓ‬ ‫ﺼﺒﺎﺡ‪،‬‬ ‫ﻧﺎﺱ ِﺇﻟﻰ ﺍﻟ ﱠ‬ ‫ﻟِﻤﻮﺳﻰ‪ ،‬ﻭﺃَﺑْﻘﻰ ﻣِ ﻨﻪ ﺃ ُ ٌ‬
‫ِﻠﺮﺏّ ‪ .‬ﻓﻤﺎ‬ ‫ﱠﺱ ﻟ ﱠ‬ ‫ﺳﺒْﺖٌ ُﻣﻘَﺪ ٌ‬ ‫ﺳﺒْﺖٌ َﻋﻈﻴﻢ‪َ ،‬‬ ‫ﺍﻟﺮﺏّ ‪ :‬ﻏﺪًﺍ َ‬ ‫ﻳﻦ ِﻟ ُﻜ ِّﻞ ﻭﺍﺣِ ﺪ‪ .‬ﻓﺠﺎ َء ُﺭ َﺅﺳﺎ ُء ﺍﻟ َﺠﻤﺎﻋﺔ ُﻛﻠﱡﻬﻢ ﻭﺃَﺧﺒَﺮﻭﺍ ﻣﻮﺳﻰ‪ .‬ﻓﻘﺎ َﻝ ﻟَﻬﻢ‪ :‬ﻫﺬﺍ ﻣﺎ ﻗﺎ َﻝ ﱠ‬ ‫ﻁﻌﺎ ًﻣﺎ ُﻣﻀﺎ َﻋﻔًﺎ‪ ،‬ﻋُﻤِ َﺮ ِ‬ ‫ﻛﺎﻥَ ﺍﻟﻴَﻮ ُﻡ ﺍﻟﺴﱠﺎﺩِﺱ‪ ،‬ﺍِﻟﺘَﻘَﻄﻮﺍ َ‬
‫ﺼﺒﺎﺡ‪ ،‬ﻛﻤﺎ ﺃ َ َﻣ َﺮ ﻣﻮﺳﻰ‪ ،‬ﻓﻠَﻢ ﻳُﻨﺘ ِْﻦ ﻭﻟَﻢ َﻳ ُﻜ ْﻦ ﻓﻴﻪ ﺩﻭﺩ‪ .‬ﻓﻘﺎ َﻝ‬ ‫ﺼﺒﺎﺡ‪ .‬ﻓﺘَﺮﻛﻮﻩ ِﺇﻟﻰ ﺍﻟ ﱠ‬ ‫ﻅﺎ ِﺇﻟﻰ ﺍﻟ ﱠ‬ ‫ﺗﺮﻛﻮﻩ ﻟَﻜﻢ َﻣ ْﺤﻔﻮ ً‬ ‫ﻀﻞ ﻓﺎ َ ُ‬ ‫ﺗُﺮﻳﺪﻭﻥَ ﺃَﻥ ﺗ َْﻄﺒُﺨﻮﻩ ﻓﺂﻁﺒُﺨﻮﻩ‪ ،‬ﻭﻣﺎ ﺗُﺮﻳﺪﻭ َﻥ ﺃَﻥ ﺗ َﺴﻠُﻘﻮﻩ ﻓﺎَﺳﻠُﻘﻮﻩ‪ ،‬ﻭﻣﺎ ﻓَ َ‬
‫ﺐ‬ ‫ﻧﺎﺱ ﻣِ ﻦَ ﺍﻟ ﱠﺸﻌ ِ‬ ‫ﺳﺒْﺖٌ ‪ ،‬ﻓﻼ ﻳُﻮ َﺟﺪُ ﻓﻴﻪ‪ .‬ﻭﻟَ ﱠﻤﺎ ﻛﺎﻥَ ﺍﻟﻴَﻮ ُﻡ ﺍﻟﺴﱠﺎﺑِﻊ‪َ ،‬ﺧ َﺮ َﺝ ﺃ ُ ٌ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎﺑِﻊِ َ‬ ‫ﻮﻡ ﻻ ﺗ َِﺠﺪﻭﻧَﻪ ﻓﻲ ﺍﻟ َﺤ ْﻘﻞ‪ِ .‬ﺳﺘﱠﺔَ ﺃَﻳ ٍﱠﺎﻡ ﺗ َﻠﺘَﻘِﻄﻮﻧَﻪ‪ ،‬ﻭﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﺳﺒْﺖٌ ﻟِﻠﺮﱠ ﺏّ ‪ ،‬ﻭﺍﻟﻴَ َ‬ ‫ﻮﻡ َ‬ ‫ﻮﻡ‪ ،‬ﻷَﻥﱠ ﺍﻟﻴَ َ‬ ‫ﻣﻮﺳﻰ‪ُ :‬ﻛﻠﻮﻩ ﺍﻟﻴَ َ‬
‫ﻌﺎﻡ َﻳﻮ َﻣﻴﻦ‪.‬‬ ‫َ‬ ‫َ‬
‫ﻁ‬ ‫ِﺱ‬‫ِ‬ ‫ﺩ‬‫ﱠﺎ‬‫ﺴ‬ ‫ﺍﻟ‬ ‫ﻮﻡ‬
‫َ ِ‬ ‫ﻴ‬ ‫ﺍﻟ‬ ‫ﻓﻲ‬ ‫ﻄﻴﻜﻢ‬ ‫ﻌ‬
‫ْ‬ ‫ُﻴ‬ ‫ﻳ‬ ‫ﻫﻮ‬ ‫ِﺬﻟﻚ‬ ‫ﻟ‬‫ﻭ‬ ‫ْﺖ‪،‬‬ ‫ﺒ‬ ‫ﺴ‬
‫ﱠ‬ ‫ﺍﻟ‬ ‫ﻢ‬
‫ُ‬ ‫ُ‬
‫ﻛ‬ ‫ْﻄﺎ‬ ‫ﻋ‬ ‫َ‬ ‫ﺃ‬ ‫ﺏﱠ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻥﱠ‬ ‫ﺇ‬
‫ِ‬ ‫ﺮﻭﺍ‪:‬‬ ‫ُ‬
‫ﻈ‬ ‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻲ؟‬ ‫ِﻌ‬ ‫ﺋ‬‫َﺮﺍ‬ ‫ﺷ‬ ‫ﻭ‬ ‫ﺻﺎﻳﺎﻱ‬
‫َ‬ ‫ﻭ‬
‫َ‬ ‫َﻈﻮﺍ‬ ‫ﻔ‬ ‫َﺤ‬ ‫ﺗ‬ ‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﻮﻥَ‬ ‫ﺑ‬
‫َ‬ ‫ﺗﺄ‬ ‫ﻣﺘﻰ‬ ‫ﻟﻰ‬ ‫ﺇ‬ ‫ِ‬ ‫ِﻤﻮﺳﻰ‪:‬‬ ‫ﻟ‬ ‫ﺏﱡ‬ ‫ﺍﻟﺮ‬
‫ﱠ‬ ‫ﻝ‬ ‫َ‬ ‫ِﻟ َﻴﻠﺘَﻘِﻄﻮﺍ‪ ،‬ﻓﻠَﻢ َﻳ ِﺠﺪﻭﺍ ﺷَﻴﺌًﺎ‪ .‬ﻓﻘﺎ‬
‫ِﻒ‬ ‫ﻁﻌ ُﻤﻪ ﻛﻘَﻄﺎﺋ َ‬ ‫ﺾ‪ ،‬ﻭ َ‬ ‫ﺳﻢ ﺍﻟ َﻤﻦّ ‪ ،‬ﻭﻫﻮ َﻛﺒِ ْﺰ ِﺭ ﺍﻟ ُﻜﺰﺑَ َﺮﺓِ ﺃَﺑ َﻴ َ‬ ‫ﺸﻌﺐُ ﻓﻲ ﺍﻟﻴَﻮﻡ ﺍﻟﺴﱠﺎﺑِﻊ‪ .‬ﻭﺃَﻁ َﻠﻖَ ﻋﻠَﻴﻪ ﺑَﻴﺖُ ﺇِﺳْﺮﺍﺋﻴ َﻞ ﺍ َ َ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺎﺑِﻊ‪ .‬ﻓﺂﺳﺘ َﺮﺍ َﺡ ﺍﻟ ﱠ‬ ‫ﺒﺮﺡْ ﺃَﺣﺪٌ َﻣﻜﺎﻧَﻪ ﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﻴﺚ ﻫﻮ‪ ،‬ﻭﻻ ﻳَ َ‬ ‫ْﻓﻠﻴَﺒْﻖَ ُﻛ ﱡﻞ ﻭﺍﺣِ ٍﺪ َﺣ ُ‬
‫ﺴﻞ« )ﺧﺮﻭﺝ ‪.(31-11 :16‬‬ ‫ِﺑﺎﻟ َﻌ َ‬
‫‪ (1‬ﺗ ُ ْﻐﻔَﺮْ ‪ ،‬ﻳُ ْﻐﻔَﺮْ ‪ ،‬ﺗ َ ْﻐﻔِﺮْ ‪ (2‬ﺧَﻄِ ﻴﺌَﺎﺗُﻜُ ْﻢ‪َ ،‬ﺧ ِﻄﻴﺌَﺘ ُ ُﻜ ْﻢ‪ ،‬ﺧﻄﺎﻳﺎﻛﻢ‪ ،‬ﺧَﻄِ ﻴﱠﺎﺗﻜﻢ ♦ ﻡ‪ (1‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺗﺘﻜﺮﺭ ﻣﻊ ﺑﻌﺾ ﺍﻹﺧﺘﻼﻓﺎﺕ ﺍﻟﺒﺴﻴﻄﺔ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ .59-58 :1\87‬ﻭﻗﺪ ﻓﺴﺮﺕ ﻛﻠﻤﺔ‬ ‫‪1‬‬

‫ﻋﺒﺎﺭﺓ »ﻗﻮﻟﻮﺍ ﺣﻄﺔ« ﺑﻤﻌﻨﻰ ﻧﺴﺄﻟﻚ ﻳﺎ ﺭﺑﻨﺎ ﺍﻥ ﺗﺤﻂ ﻋﻨﺎ ﺫﻧﻮﺑﻨﺎ ﻭﺃﻭﺯﺍﺭﻧﺎ ﻭﺗﻐﻔﺮ ﻟﻨﺎ‪ .‬ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻟﻴﺴﺖ ﻓﻲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪ .‬ﻗﺪ ﻳﻜﻮﻥ ﺃﺻﻠﻬﺎ ﻣﻊ ﺑﻌﺾ ﺍﻟﺘﻐﻴﻴﺮ ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﺘﻲ ﺗﻘﻮﻝ ﺇﻥ ﺑﻌﺪَ‬
‫ﺃﻥ ﻛﺎﺩ ﺍﻟﻜﻬﻨﺔ ﺃﺧﺬ ﻣﻜﺎﻥَ ﺍﻟﻼﻭﻳﻴﻦ ﻛﺤﻤﻠﺔ‬ ‫ﺐ‪ .‬ﻭﻣﺎ ْ‬ ‫ﺃﻋﻴﻦ ﺍﻟﺸﻌ ِ‬ ‫ِ‬ ‫ﺳﻪ ﺍﻟﺴﻠﻄﺔ ﻓﻲ‬ ‫ﻧﻬﺮ ﺍﻷﺭﺩ ِّﻥ‪ .‬ﻭﻛﺎﻥ ﻋﺒﻮﺭ ﺍﻟﻨﻬﺮ ﻓﺮﺻﺔ ﻟﻠﻌﺠﺎﺋﺐ‪ ،‬ﺍﻟﻐﺮﺽ ﻣﻨﻬﺎ ﺇﻟﺒﺎ َ‬ ‫ﻋﺒﻮﺭ ِ‬ ‫َ‬ ‫ﻋﻮﺩﺓِ ﺍﻟﺠﺎﺳﻮﺳﻴﻦ‪ ،‬ﻗﺮﺭ ﻳﺸﻮﻉُ‬
‫ﺍﻟﺘﺎﺑﻮﺕ‪ ،‬ﻭﻳﻀﻌﻮﻥ ﺃﻗﺪﺍ َﻣﻬﻢ ﻓﻲ ﻧﻬﺮ ﺍﻷﺭﺩﻥ‪ ،‬ﺣﺘﻰ ﺗﺠﻤﻌﺖ ﻣﻴﺎﻩ ﺍﻟﻨﻬﺮ ﺣﺘﻰ ﺍﺭﺗﻔﺎﻉ ﺛﻼﺛﻤﺌﺔ ﻣﻴ ٍﻞ‪ .‬ﻭﻛﺎﻥ ﻛﻞ ﺷﻌﻮﺏ ﺍﻷﺭﺽ ﺷﻬﻮﺩًﺍ ﻋﻠﻰ ﺍﻷﻋﺠﻮﺑ ِﺔ‪ .‬ﻓﻔﻲ ﻗﺎﻉ ﻧﻬﺮ ﺍﻷﺭﺩﻥ ﺣﺸﺪ ﻳﺸﻮﻉ‬
‫ﻁ ﺍﻟﺘﻲ ﺑﻬﺎ ﺳﻴﻌﻄﻲ ﺍﻟﺮﺏُ ﻓﻠﺴﻄﻴﻦَ ﻟﻺﺳﺮﺍﺋﻴﻠﻴﻴ َﻦ‪ ،‬ﻭﺃﺿﺎﻑ‪» :‬ﺇﻥ ﻟ ْﻢ‬ ‫ﺍﻟﺸﻌﺐ ﺣﻮﻝ ﺍﻟﺘﺎﺑﻮﺕِ‪ .‬ﻭﺟﻌﻠﺖ ﻣﻌﺠﺰﺓ ٌ ﺇﻟﻬﻴﺔ ﺍﻟﻤﺴﺎﻓﺔَ ﺍﻟﻀﻴﻘﺔ ﺑﻴﻦ ﻋﺼﻮﻳﻪ ﺗﺤﺘﻮﻱ ﻛ ﱠﻞ ﺍﻟﺠﻤ َﻊ‪ .‬ﺛﻢ ﺃﻋﻠﻦَ ﻳﺸﻮﻉُ ﺍﻟﺸﺮﻭ َ‬ ‫َ‬
‫ﻁ‪ ،‬ﺳﺘﺴﻘﻂ ﻣﻴﺎﻩُ ﻧﻬﺮ ﺍﻷﺭﺩﻥ ﻣﺒﺎﺷﺮﺓ ً ﻓﻮﻗﻜﻢ‪ .‬ﺛﻢ ﺯﺣﻔﻮﺍ ﺧﻼﻝ ﺍﻟﻨﻬﺮ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻭﺻ َﻞ ﺍﻟﺸﻌﺐُ ﺇﻟﻰ ﺍﻟﺴﺎﺣﻞ ﺍﻵﺧﺮ‪ ،‬ﺑﺪﺃ ﺍﻟﺘﺎﺑﻮﺕ ﺍﻟﻤﻘﺪﱠﺱ ﺑﻨﻔﺴِﻪ‪ ،‬ﺳﺎﺣﺒًﺎ ﺍﻟﻜﻬﻨﺔ ﻭﺭﺍءﻩ‬ ‫ﺗُﻘﺒَﻞْ ﺃﻭﻟﺌﻚَ ﺍﻟﺸﺮﻭ ُ‬
‫ﺍﻟﻨﺎﺱ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺹ ‪ ♦ (5-4‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺫﻛﺮ[ ﺇﺫ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻭﻗﻮﻟﻮﺍ ]ﺣﻂ ﻋﻨﺎ ﺫﻧﻮﺑﻨﺎ[‪ ،‬ﺃﻭ ]ﻣﺴﺄﻟﺘﻨﺎ[ ﺣﻄﺔ ﺕ‪(3‬‬ ‫ُ‬ ‫ﻭﺍﺟﺘﺎﺯَ‬
‫ﺳﻨ َِﺰﻳﺪُ ]ﺛﻮﺍﺏ[‬ ‫ﺏ ُﻣﺘَﻔ ِ َّﺮﻗَ ٍﺔ« ﺕ‪ (4‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ 58 :2\87‬ﺕ‪ (5‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬‬ ‫ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺍ ْﺩ ُﺧﻠُﻮﺍ ]ﻣﻦ[ ْﺍﻟﺒَﺎﺏ‪ ،‬ﺍﺳﻮﺓ ﺑﺎﻵﻳﺔ ‪َ » 67 :12\53‬ﻭﺍ ْﺩ ُﺧﻠُﻮﺍ ﻣِ ْﻦ ﺃَﺑ َْﻮﺍ ٍ‬
‫ﺳﻨ َِﺰﻳﺪُ ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦَ ‪.‬‬ ‫ﻄﺎ َﻳﺎ ُﻛ ْﻢ َﻭ َ‬ ‫ﺳﻨ َِﺰﻳﺪُ ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦَ ‪ ،‬ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ :58 :2\87‬ﻧَ ْﻐﻔِﺮْ ﻟَ ُﻜ ْﻢ َﺧ َ‬ ‫ْﺍﻟ ُﻤﺤْ ِﺴﻨِﻴﻦَ ‪ .‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ :161 :7\39‬ﻧَ ْﻐﻔِﺮْ ﻟَ ُﻜ ْﻢ َﺧ ِﻄﻴﺌَﺎﺗِ ُﻜ ْﻢ َ‬
‫ﻅﻠَ ُﻤﻮﺍ ﻣِ ْﻨ ُﻬ ْﻢ‬ ‫ﻡ‪ (1‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﺍﻟﺮﺟﺰ ﺑﺎﻟﻌﺒﺮﻳﺔ ﺑﻤﻌﻨﻰ ﺍﻟﻐﻀﺐ )ﺣﺒﻘﻮﻕ ‪ .(2 :3‬ﻭﻧﻔﺲ ﺍﻟﻤﻌﻨﻰ ﻓﻲ ﻣﺘﻰ ‪ .7 :3‬ﻭﺗﻔﺴﺮ ﻫﻨﺎ ﺑﻤﻌﻨﻰ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺸﺪﻳﺪ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﺒَﺪﱠ َﻝ ﺍﻟﱠﺬِﻳﻦَ َ‬ ‫‪2‬‬

‫ﻗ َْﻮ ًﻻ ]ﺑﻐَﻴ َْﺮ[ ﺍﻟﱠﺬِﻱ ﻗِﻴ َﻞ ﻟَ ُﻬ ْﻢ‪.‬‬

‫ﺎﺿ َﺮﺓَ ْﺍﻟﺒَﺤْ ِﺮ‪ :‬ﻗﺮﻳﺒﺔ ﻣﻨﻪ‪ .‬ﻭﻟﻜﻦ ﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪:‬‬ ‫ﺴ ِّﺒﺘُﻮﻥَ ‪َ (6‬ﻳﺄْﺗِﻴ ِﻬ ْﻢ ♦ ﺕ‪َ (1‬ﺣ ِ‬ ‫ﺳ ْﻠ ُﻬ ْﻢ ‪ (2‬ﻳُ ِﻌﺪﱡﻭﻥَ ‪ ،‬ﻳَﻌَﺪﱡﻭﻥَ ‪ (3‬ﺍﻷﺳﺒﺎﺕ ‪ (4‬ﺍﺳﺒﺎﺗﻬﻢ ‪ (5‬ﻳَ ْﺴﺒُﺘُﻮﻥَ ‪ ،‬ﻳُ ْﺴﺒِﺘُﻮﻥَ ‪ ،‬ﻳُ ْﺴﺒَﺘُﻮﻥَ ‪ ،‬ﻳَ َ‬ ‫‪َ (1‬ﻭﺍ َ‬ ‫‪3‬‬

‫ﺏ ِﺇﻟ ِﻬﻚَ ‪ ،‬ﻓﻼ ﺗ َﺼﻨ َْﻊ ﻓﻴﻪ َﻋ َﻤ ًﻼ ﺃَﻧﺖَ‬ ‫ِﻠﺮ ّ ِ‬ ‫ﺳﺒْﺖٌ ﻟ ﱠ‬ ‫ﺣﺎﺿﺮﺓ ﻗﺮﺏ ﺍﻟﺒﺤﺮ ♦ ﻡ‪ (1‬ﻫﺬﻩ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺨﺺ ﺍﻟﺴﺒﺖ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ‪» :‬ﻓﻲ ِﺳﺘﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ ﺗ َﻌ َﻤ ُﻞ ﻭﺗ َﺼﻨَ ُﻊ ﺃَﻋﻤﺎﻟَﻚَ ﻛﻠﱠﻬﺎ‪ .‬ﻭﺍﻟﻴَﻮ ُﻡ ﺍﻟﺴﱠﺎﺑِ ُﻊ َ‬
‫ﺴﺎﺑﻊِ ﺁﺳﺘ َﺮﺍﺡ‪ ،‬ﻭﻟِﺬﻟﻚ‬ ‫ﻮﻡ ﺍﻟ ﱠ‬ ‫ﺤﺮ ﻭ ُﻛ ﱠﻞ ﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﺭﺽ ﻭﺍﻟﺒَ َ‬ ‫ﺕ ﻭﺍﻷ َ َ‬ ‫ﺴ َﻤﻮﺍ ِ‬ ‫ﺍﻟﺮﺏﱠ ﻓﻲ ِﺳﺘ ﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ َﺧ َﻠﻖَ ﺍﻟ ﱠ‬ ‫ﻭﺁﺑﻨُﻚَ ﻭﺁﺑﻨﺘُﻚَ ﻭﺧﺎ ِﺩﻣُﻚَ ﻭﺧﺎ ِﺩ َﻣﺘُﻚَ ﻭﺑَﻬﻴ َﻤﺘُﻚَ ﻭﻧَﺰﻳﻠُﻚَ ﺍﻟﱠﺬﻱ ﻓﻲ ﺩﺍﺧِ ِﻞ ﺃَﺑﻮﺍ ِﺑﻚَ ‪ ،‬ﻷَﻥﱠ ﱠ‬
‫ﺍﻟﺮﺏﱡ‬‫ﺻﺔً‪ ،‬ﻷَﻧﱠﻬﺎ َﻋﻼﻣﺔٌ ﺑَﻴﻨﻲ ﻭﺑَﻴﻨَﻜﻢ َﻣﺪﻯ ﺃَﺟْﻴﺎﻟِﻜﻢ‪ِ ،‬ﻟﻴَﻌﻠَﻤﻮﺍ ﺃ َ ّﻧِﻲ ﺃَﻧﺎ ﱠ‬ ‫ﺳﻪ« )ﺧﺮﻭﺝ ‪(11-9 :20‬؛ »ﻭﺃَﻧﺖَ ﻓ َﻜ ِﻠّ ْﻢ ﺑَﻨﻲ ِﺇﺳْﺮﺍﺋﻴ َﻞ ﻭﻗُﻞْ ﻟَﻬﻢ‪ِ :‬ﺇﺣﻔَﻈﻮﺍ ﺳُﺒﻮﺗﻲ ﺧﺎ ﱠ‬ ‫ﺖ ﻭﻗﺪﱠ َ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺒ ِ‬ ‫ﺍﻟﺮﺏﱡ ﻳَ َ‬ ‫ﺑﺎﺭﻙَ ﱠ‬ ‫َ‬
‫ﻮﻡ ﺍﻟﺴﱠﺎﺑِﻊِ َﺳﺒْﺖُ‬ ‫ﺲ ﻣِ ﻦ َﻭﺳْﻂِ ﺷَﻌ ْﺒﻬﺎ‪ .‬ﻓﻲ ِﺳﺘ ﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ ﺗُﺼﻨَ ُﻊ ﺍﻷَﻋْﻤﺎﻝ‪ ،‬ﻭﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﺼ ُﻞ ِﺗﻠﻚَ ﺍﻟﻨﱠ ْﻔ ُ‬ ‫ﱠﺱ ﻟَﻜﻢ‪ ،‬ﻣﻦ ﺁﺳﺘ َﺒﺎ َﺣﻪ ﻳُﻘﺘ َﻞْ ﻗَﺘْ ًﻼ‪ُ .‬ﻛ ﱡﻞ َﻣﻦ ﻳَﻌ َﻤ ُﻞ ﻓﻴﻪ َﻋ َﻤ ًﻼ ﺗُﻔ َ‬ ‫ﺴﺒْﺖ‪ ،‬ﻓﺈِﻧﱠﻪ ُﻣﻘَﺪ ٌ‬ ‫ُﻣﻘَ ِﺪّﺳُﻜﻢ‪ .‬ﻓﺂﺣﻔَﻈﻮﺍ ﺍﻟ ﱠ‬
‫َﻆ َﺑﻨﻮ ﺇﺳْﺮﺍﺋﻴ َﻞ ﺍﻟ ﱠﺴﺒْﺖ‪ ،‬ﺣﺎﻓِﻈِ ﻴﻦَ ِﺇﻳﱠﺎﻩ َﻣﺪﻯ ﺃَﺟْﻴﺎﻟِﻬﻢ َﻋ ْﻬﺪًﺍ ﺃَﺑَ ِﺪﻳ•ﺎ‪ .‬ﻓ ُﻬﻮ ﺑَﻴﻨﻲ ﻭﺑَﻴﻦَ ﺑَﻨﻲ ِﺇﺳْﺮﺍﺋﻴ َﻞ َﻋﻼﻣﺔٌ ﺃَﺑَ ِﺪﻳﱠﺔ‪ ،‬ﻷَﻧﱠﻪ ﻓﻲ‬ ‫ﺖ ﻳُﻘﺘ َ ُﻞ ﻗَﺘْ ًﻼ‪ْ .‬ﻓﻠﻴَﺤﻔ ْ‬ ‫ﻮﻡ ﺍﻟﺴﱠﺒ ِ‬ ‫ﱠﺱ ﻟِﻠﺮﱠ ﺏّ ‪ُ .‬ﻛ ﱡﻞ َﻣﻦ ﻋَﻤِ َﻞ َﻋ َﻤ ًﻼ ﻓﻲ َﻳ ِ‬ ‫ﺭﺍﺣ ٍﺔ ُﻣﻘَﺪ ٌ‬
‫ﻮﻡ ﺍﻟﺴﱠﺎﺑِﻊِ ﺁﺳﺘ َﺮﺍ َﺡ ﻭﺗَﻨَﻔﱠﺲ« )ﺧﺮﻭﺝ ‪(17-13 :31‬؛ »ﻭﻟَ ﱠﻤﺎ ﻛﺎﻥَ ﺑﻨَﻮ ﺇِﺳْﺮﺍﺋﻴ َﻞ ﻓﻲ ﺍﻟ َﺒ ِ ّﺮﻳﱠﺔ‪ ،‬ﻭ َﺟﺪﻭﺍ َﺭﺟ ًُﻼ ﻳَﺠ َﻤ ُﻊ َﺣﻄﺒًﺎ ﻓﻲ ﻳَﻮ ِﻡ ﺍﻟﺴﱠﺒﺖ‪،‬‬ ‫ﺕ ﻭﺍﻷَﺭﺽ‪ ،‬ﻭﻓﻲ ﺍﻟﻴَ ِ‬ ‫ﺴ َﻤﻮﺍ ِ‬ ‫ﺍﻟﺮﺏﱡ ﺍﻟ ﱠ‬ ‫ﺻﻨَ َﻊ ﱠ‬ ‫ِﺳﺘ ﱠ ِﺔ ﺃَﻳ ٍﱠﺎﻡ َ‬
‫‪134‬‬
 ‫‪@ŽéÜK Ûa@bĆßìÓ@flæìÄÈ‬‬ ‫‪č mfl @fláÛč@áŽèäğß@òŞßc@oÛbÓ@ˆgëfl‬‬ ‫‪1‬‬
‫]‪[...][---‬ﺕ‪َ 1‬ﻭ ِﺇ ۡﺫ ﻗَﺎﻟَ ۡﺖ ﺃ ُ ﱠﻣ ‪ٞ‬ﺔ ّﻣ ِۡﻨ ُﻬﻢۡ ‪» :‬ﻟ َِﻢ‬ ‫ﻈﻮﻥَ ﻗَ ْﻮ ًﻣﺎ‬ ‫ﺖ ﺃ ُ ﱠﻣﺔ ٌ ﻣِ ْﻨ ُﻬ ْﻢ ﻟ َِﻢ ﺗَ ِﻌ ُ‬
‫َﻭ ِﺇﺫْ َﻗﺎﻟَ ْ‬ ‫‪1‬‬
‫ﻫـ‪164 :7\39‬‬
‫’‡‪@a‡íč‬‬ ‫‪fl @biafl‰Ç‬‬ ‫‪fl @áŽèiŽ ‰‬‬
‫‪ğ È‬‬ ‫‪fl ߎ @ëc@áŽèØ‬‬
‫‪ Üč èŽß‬‬ ‫ﻋﺬَﺍﺑٗ ﺎ‬ ‫ٱ¡ُ ُﻣﻬۡ ِﻠﻜُ ُﻬﻢۡ ﺃ َ ۡﻭ ُﻣ َﻌ ِﺬّﺑُ ُﻬﻢۡ َ‬ ‫ﻈﻮﻥَ ﻗَ ۡﻮ ًﻣﺎ ﱠ‬ ‫ﺗ َ ِﻌ ُ‬ ‫ﺷﺪِﻳﺪ ًﺍ‬‫ﻋﺬَﺍﺑًﺎ َ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ُ‬ ‫ﺑ‬‫ّ‬ ‫ﺬ‬
‫ِ‬ ‫ﻌ‬ ‫ﻣ‬ ‫ﻭ‬ ‫َ‬
‫}ُ ُﻣ ْﻬ ِﻠ ُﻜ ُ ْ ْ ُ َ ُ ْ َ‬
‫ﺃ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﱠ‬
‫‪@ @æfl ìÔnŞ ífl @áŽèÜK È‬‬
‫‪fl Û ëfl @áØiğ Š‬‬ ‫‪fl @óÛg@zñŠ‬‬
‫‪fl‰‬‬‫‪č Èflß@(aìÛbÓ‬‬ ‫ﺷﺪِﻳﺪٗﺍ؟« ﻗَﺎﻟُﻮﺍْ‪َ » :‬ﻣﻌۡ ﺬ َِﺭﺓ ً‪ 2‬ﺇِﻟَ ٰﻰ َﺭ ِﺑّ ُﻜﻢۡ ‪~ .‬‬ ‫َ‬ ‫ﻗَﺎﻟُﻮﺍ َﻣ ْﻌﺬ َِﺭﺓ ً ِﺇﻟَﻰ َﺭ ِﺑّ ُﻜ ْﻢ َﻭﻟَ َﻌﻠﱠ ُﻬ ْﻢ ﻳَﺘﱠﻘُﻮﻥَ‬
‫ُ‬ ‫ﱠ‬ ‫ﱠ‬
‫َﻭﻟﻌَﻠ ُﻬﻢۡ ﻳَﺘﻘﻮﻥَ !«‬ ‫َ‬
‫׋‪@flåíč‰ÛKa@bfläî−c @éči@(aëŽ‬‬
‫ˆ ‪n‬‬ ‫‪Ž @bflß@(a쎏ãfl @bŞàÜ Ï‬‬
‫‬ ‫ﻓَﻠَ ﱠﻤﺎ ﻧَﺴُﻮﺍْ َﻣﺎ ﺫ ُ ّﻛ ُِﺮﻭﺍْ ﺑِﻪِ‪ ،‬ﺃَﻧ َﺠ ۡﻴﻨَﺎ ٱﻟﱠﺬِﻳﻦَ ﻳَ ۡﻨ َﻬ ۡﻮﻥَ‬ ‫ﻓَﻠَ ﱠﻤﺎ ﻧَﺴُﻮﺍ َﻣﺎ ﺫ ُ ّﻛ ُِﺮﻭﺍ ﺑِ ِﻪ ﺃ َ ْﻧ َﺠ ْﻴﻨَﺎ ﺍﻟﱠﺬِﻳﻦَ‬ ‫‪2‬‬
‫ﻫـ‪165 :7\39‬‬
‫‪@(aìŽàÜ Ã‬‬
‫‪ @flåíč‰ÛKa@bflã‰fl‚c ëfl @ìşÛa@åÇ‬‬ ‫‪fl @flæìflèäflí‬‬ ‫ﻅﻠَ ُﻤﻮﺍْ ﺑِﻌَﺬَﺍ ۢ ِ‬
‫ﺏ‬ ‫ﻋ ِﻦ ٱﻟﺴ ٓﱡﻮءِ‪َ ،‬ﻭﺃَﺧ َۡﺬﻧَﺎ ٱﻟﱠﺬِﻳﻦَ َ‬ ‫َ‬ ‫ﻋ ِﻦ ﺍﻟﺴﱡﻮ ِء َﻭﺃ َ َﺧﺬْﻧَﺎ ﺍﻟﱠﺬِﻳﻦَ‬ ‫ﻳَ ْﻨ َﻬ ْﻮﻥَ َ‬
‫ْ ۡ ُ ‪2‬‬
‫‪@ @æfl ìÔ‬‬
‫‪Ž Ðflí@(aìŽãb×@bflàič @÷îifl @člafl‰È‬‬ ‫‪fl ič‬‬ ‫ﻴﺲ‪ ~ ،1‬ﺑِ َﻤﺎ ﻛَﺎﻧُﻮﺍ ﻳَﻔﺴُﻘﻮﻥَ ‪.‬‬ ‫ﺑَ ِ ۢ‬ ‫ِﻴﺲ ﺑِ َﻤﺎ ﻛَﺎﻧُﻮﺍ‬ ‫ﺏ ﺑَﺌ ٍ‬ ‫ﻅﻠَ ُﻤﻮﺍ ﺑِﻌَﺬﺍ ٍ‬ ‫َ‬ ‫َ‬
‫ﻳَ ْﻔﺴُﻘﻮﻥَ‬
‫ُ‬
‫‪@(aìŽãì×@áŽèÛ @bfläÜÓ@ŽéäflÇ@(aìŽè㎠@bŞß@åflÇ@(aìflnÇ‬‬ ‫‪fl @bŞàÜ Ï‬‬
‫‬ ‫ﻋ ۡﻨﻪ ُ‪ ،‬ﻗُ ۡﻠﻨَﺎ ﻟَ ُﻬﻢۡ ‪:‬‬ ‫ﻋﻦ ﱠﻣﺎ ﻧُ ُﻬﻮﺍْ َ‬ ‫ﻋﺘ َۡﻮﺍْ َ‬
‫ﺕ‪1‬‬
‫ﻓَﻠَ ﱠﻤﺎ َ‬ ‫ﻋ ْﻨﻪ ُ ﻗُﻠﻨَﺎ ﻟَ ُﻬ ْﻢ‬ ‫ْ‬ ‫ﻋ ْﻦ َﻣﺎ ﻧُ ُﻬﻮﺍ َ‬ ‫ﻋﺘ َْﻮﺍ َ‬ ‫ﻓَﻠَ ﱠﻤﺎ َ‬
‫‪3‬‬
‫ﻫـ‪166 :7\39‬‬
‫‪@ @µ‬‬‫ ‪fl‬‬‫‚‪č‬‬ ‫†‪fl @zñ‬‬
‫‹ ‪fl‬‬ ‫‪flÓ‬‬ ‫‪č‬‬ ‫» ُﻛﻮﻧُﻮﺍْ ﻗ َِﺮﺩَﺓ ً َﺧ ِﺴﻴﻦَ «‪.‬‬
‫‪1‬ﺕ‪2‬‬ ‫ٰ‬ ‫ﻡ‪1‬‬
‫ُﻛﻮﻧُﻮﺍ ﻗ َِﺮﺩَﺓ ً ﺧَﺎ ِﺳﺌِﻴﻦَ‬
‫‪@âìflí@óÛg@áèîÜÇ‬‬‫‪fl @Şårfl È‬‬
‫‪fl jflîÛ@Ùiş Š‬‬ ‫ˆ‪fl @flæ‬‬‫‪Ş dmfl @ˆgëfl‬‬ ‫]‪[...][---‬ﺕ‪َ 1‬ﻭ ِﺇ ۡﺫ ﺗ َﺄَﺫﱠﻥَ ﺕ‪َ 2‬ﺭﺑﱡﻚَ ﻟَﻴَ ۡﺒﻌَﺜ َ ﱠﻦ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﺇِﻟَﻰ ﻳَ ْﻮ ِﻡ‬ ‫َﻭ ِﺇﺫْ ﺗ َﺄَﺫﱠﻥَ َﺭﺑﱡﻚَ ﻟَﻴَ ْﺒﻌَﺜ َ ﱠﻦ َ‬
‫‪4‬‬
‫ﻫـ‪167 :7\39‬‬
‫‪@ÙiŞ Š‬‬
‫‪fl @Şæg@člafl‰È‬‬ ‫‪fl Ûa@쎎@áŽèߎ 쎏ífl @åflß@čòàfl îfl Ô‬‬ ‫‪č Ûa‬‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢۡ ﺇِﻟَ ٰﻰ ﻳَ ۡﻮ ِﻡ ۡٱﻟ ِﻘ ٰﻴَ َﻤ ِﺔ َﻣﻦ ﻳَﺴُﻮ ُﻣ ُﻬﻢۡ ﺳ ُٓﻮ َء‬ ‫َ‬ ‫ﺏ ِﺇ ﱠﻥ‬ ‫ْﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ َﻣ ْﻦ ﻳَﺴُﻮ ُﻣ ُﻬ ْﻢ ﺳُﻮ َء ْﺍﻟ َﻌﺬَﺍ ِ‬
‫ﺴ ِﺮﻳ ُﻊ ۡٱﻟ ِﻌﻘَﺎ ِ‬
‫ۡ َ ﺕ‪3‬‬
‫‪@ @áîčyŠ‬‬ ‫‪Ş @ŠìÐÌfl Û @ŽéãŞ gëfl @člbÔÈ‬‬‫‹‪č Ûa@ŽÉí‬‬ ‫‪fl Û‬‬ ‫ﺏ‪َ ~ ،‬ﻭﺇِﻧﱠ ۥﻪ ُ‬ ‫َ‬ ‫َ‬ ‫ﻟ‬ ‫ﱠﻚَ‬ ‫ﺑ‬ ‫ﺭ‬
‫ِ َ‬ ‫ﱠ‬
‫ﻥ‬ ‫ﺇ‬ ‫‪.‬‬ ‫ﺏ‬
‫ِ‬ ‫ﺍ‬ ‫ﺬ‬‫ﻌ‬
‫ٱﻟ َ‬ ‫ﻮﺭ‬ ‫ﺏ َﻭ ِﺇﻧﱠﻪ ُ ﻟَﻐَﻔُ ٌ‬ ‫ﺴ ِﺮﻳ ُﻊ ْﺍﻟ ِﻌﻘَﺎ ِ‬ ‫َﺭﺑﱠﻚَ ﻟَ َ‬
‫ﻮﺭ‪ ،‬ﱠﺭﺣِ ‪ٞ‬ﻴﻢ‪.‬‬ ‫ﻟَﻐَﻔُ ‪ٞ‬‬ ‫َﺭﺣِ ﻴ ٌﻢ‬
‫‪@ŽáèŽäğß@bàflßc@Šþa@ïčÏ@áŽèäfl ÈKİÓ‬‬ ‫‪ ëfl‬‬ ‫ﺽ ﺃ ُ َﻣ ٗﻤﺎ‪ِّ .‬ﻣ ۡﻨ ُﻬ ُﻢ‬ ‫ﻓِﻲ ۡٱﻷ َ ۡﺭ ِ‬
‫ﱠ ٰ ‪1‬ﺕ‪1‬‬
‫َﻭﻗَﻄﻌۡ ﻨَ ُﻬﻢۡ‬ ‫ﺽ ﺃ ُ َﻣ ًﻤﺎ ﻣِ ْﻨ ُﻬ ُﻢ‬ ‫ْ ِ‬ ‫ﺭ‬ ‫َ‬ ‫ْ‬
‫ﺍﻷ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻢ‬
‫ﻄْ ْ‬ ‫ُ‬
‫ﻫ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻌ‬ ‫َﻭﻗَ ﱠ‬ ‫‪5‬‬
‫ﻫـ‪168 :7\39‬‬
‫ˆ‪@áŽèãfl ìÜifl ëfl @ÙÛč‬‬
‫— ‪fl @flæ뎆@áŽèäčßëfl @flæìŽzÜč‬‬ ‫‪Ş Ûa‬‬ ‫ﺼ ِﻠﺤُﻮﻥَ ‪َ ،‬ﻭﻣِ ۡﻨ ُﻬﻢۡ ﺩ ُﻭﻥَ ٰﺫ َﻟِﻚَ ‪َ .‬ﻭﺑَﻠَ ۡﻮ ٰﻧَ ُﻬﻢ‬ ‫ٱﻟ ٰ ﱠ‬ ‫ِﻚَ‬ ‫ﻟ‬‫َ‬ ‫ﺫ‬ ‫ُﻭﻥَ‬ ‫ﺩ‬ ‫ﻢ‬ ‫ﻬ‬
‫َ ﻣِ ُ ْ‬‫ْ‬
‫ﻨ‬ ‫ﻭ‬ ‫ﻥ‬
‫َ‬ ‫ﻮ‬ ‫ﺤ‬
‫ﺼ ِ ُ‬ ‫ﻟ‬ ‫ﺎ‬ ‫ﺍﻟ ﱠ‬
‫‪@ @æfl ìŽÈu‬‬ ‫‪č ‹flí@áŽèÜK È‬‬
‫ ‪fl Û @čpbîğ‬‬
‫ ‪Ş Ûaflë@čoäfl‬‬
‫¨‪fl‬‬
‫‪ bči‬‬ ‫ۡ‬ ‫ﱠ‬
‫ﺴﻴِّﺎﺕِ‪ ~ .‬ﻟﻌَﻠ ُﻬﻢۡ ﻳَﺮ ِﺟﻌُﻮﻥَ !‬ ‫َ‬ ‫ﺖ َﻭٱﻟ ﱠ‬ ‫ﺴﻨَ ِ‬ ‫ٰ‬ ‫ﺑِ ۡﭑﻟ َﺤ َ‬ ‫ﱠ‬
‫ﺕ ﻟﻌَﻠ ُﻬ ْﻢ‬ ‫َ‬ ‫ﺴﻴِّﺌ َﺎ ِ‬ ‫ﺕ َﻭﺍﻟ ﱠ‬ ‫ﺴﻨَﺎ ِ‬ ‫ْ‬
‫َﻭﺑَﻠَ ْﻮﻧَﺎﻫ ْﻢ ﺑِﺎﻟ َﺤ َ‬ ‫ُ‬
‫ﻳَ ْﺮ ِﺟﻌُﻮﻥَ‬
‫ﺐ‪،‬‬ ‫ﻒ ﻣِ ۢﻦ ﺑَﻌۡ ِﺪﻫِﻢۡ ﺧ َۡﻠ ‪ٞ‬ﻒ َﻭ ِﺭﺛُﻮﺍْ ۡٱﻟ ِﻜ ٰﺘ َ َ‬ ‫ﻓَ َﺨﻠَ َ‬ ‫ﻒ َﻭ ِﺭﺛُﻮﺍ‬ ‫ﻒ ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ ﺧ َْﻠ ٌ‬ ‫ﻓَ َﺨﻠَ َ‬ ‫ﻫـ‪169 :7\39‬‬
‫‪@flknfl Ø‬‬
‫‪č Ûa@(aìŽqŠ‬‬ ‫‡‪ ëfl @ÑÜfl‚@áčç‬‬ ‫‪č Èfli@åčß@flÑÜ ƒ‬‬ ‫‪flÏ‬‬‫‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪6‬‬

‫ﻳَ ۡﺄ ُﺧﺬُﻭﻥَ َ‬ ‫ْ‬

‫ٰ َ ۡ َ ۡ ﺕ‪1‬‬
‫‹‪@flæìÛìÔífl ëfl @óflã†þa@afl‰çfl @fl‬‬ ‫‪flÇ‬‬ ‫‚‪fl @flæ뎉‬‬ ‫‪Ž dflí‬‬ ‫ُ‬ ‫ُ‬
‫ﺽ َﻫﺬﺍ ٱﻷﺩﻧ َٰﻰ َﻭﻳَﻘﻮﻟﻮﻥَ ‪:‬‬ ‫ﻋ َﺮ َ‬ ‫ﺽ َﻫﺬَﺍ ﺍﻷﺩْﻧَﻰ‬ ‫َ‬ ‫ْ‬ ‫ﻋ َﺮ َ‬ ‫َﺎﺏ ﻳَﺄ ُﺧﺬﻭﻥَ َ‬ ‫ُ‬ ‫ْﺍﻟ ِﻜﺘ َ‬
‫‪@ŽéÜrğß@fl‹Ç‬‬ ‫Ž‪fl @áèmč dflí@ægëfl @bfläÛ @Ž‹Ð ÌŽî‬‬
‫‪fl‬‬ ‫ﺽ‬ ‫ﻋ َﺮ ‪ٞ‬‬ ‫ۡ‬
‫ﺳﻴ ُۡﻐﻔ َُﺮ ﻟَﻨَﺎ ]‪َ .« [...‬ﻭﺇِﻥ ﻳَﺄﺗِ ِﻬﻢۡ َ‬
‫ﺕ‪2‬‬
‫» َ‬ ‫ْ‬
‫ﺳﻴُ ْﻐﻔ َُﺮ ﻟَﻨَﺎ َﻭﺇِ ْﻥ ﻳَﺄﺗِ ِﻬ ْﻢ‬ ‫َﻭﻳَﻘُﻮﻟُﻮﻥَ َ‬
‫‪@čknfl Ø‬‬ ‫‪č Ûa@ŽÕrfl îğß@áèîÜÇ‬‬ ‫‚‪fl @‰fl‚ûŽí@áÛc @Žê뎉‬‬ ‫‪Ž dflí‬‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢ ّﻣِﻴ ٰﺜ َﻖُ ٱﻟ ِﻜﺘ َ ِ‬
‫ﺐ‬ ‫ٰ‬ ‫ۡ‬ ‫ِ ّﻣ ۡﺜﻠُﻪُۥ‪ ،‬ﻳَ ۡﺄ ُﺧﺬُﻭﻩُ‪ .‬ﺃَﻟَﻢۡ ﻳ ُۡﺆﺧ َۡﺬ َ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ‬ ‫ﺽ ﻣِﺜْﻠُﻪ ُ ﻳَﺄ ُﺧﺬُﻭﻩ ُ ﺃﻟَ ْﻢ ﻳُﺆْ َﺧﺬ َ‬
‫ْ‬ ‫َ‬ ‫ْ‬ ‫ﻋ َﺮ ٌ‬ ‫َ‬
‫‪@bflß@(a쎎Š‬‬ ‫†‪fl‬‬ ‫¨‪fl ëfl @ŞÕ‬‬
‫‪ a@bKÛg@čéÜK Ûa@óÜÇ‬‬
‫‪fl @(aìÛìÔífl @bKÛ@æc‬‬ ‫ﺕ‪3‬‬
‫ٱ¡ِ ﺇِ ﱠﻻ ۡٱﻟ َﺤ ﱠﻖ؟ ]‪[...‬‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ﺃَﻥ ﱠﻻ ﻳَﻘُﻮﻟُﻮﺍْ َ‬
‫‪3‬‬
‫}ِ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ﺏ ﺃ َ ْﻥ َﻻ ﻳَﻘُﻮﻟُﻮﺍ َ‬ ‫ﻣِ ﻴﺜَﺎﻕُ ْﺍﻟ ِﻜﺘ َﺎ ِ‬
‫‹‪@flæìÔnŞ ífl @flåíč‰ÜK Ûn@fl‚@ñ‬‬ ‫‚‪fl‬‬ ‫‪č þa@ŽŠaއÛaflë@čéîčÏ‬‬ ‫ﱠ‬ ‫ّ‬
‫ﱠﺍﺭ ٱﻷٓﺧِ َﺮﺓ ُ ﺧ َۡﻴ ‪ٞ‬ﺮ ﻟِﻠﺬِﻳﻦَ‬ ‫ۡ‬ ‫ﺳﻮﺍْ َﻣﺎ ﻓِﻴﻪِ‪َ .‬ﻭٱﻟﺪ ُ‬
‫‪4‬‬
‫َﻭﺩ ََﺭ ُ‬ ‫ِﺇ ﱠﻻ ْﺍﻟ َﺤ ﱠﻖ َﻭﺩ ََﺭﺳُﻮﺍ َﻣﺎ ﻓِﻴ ِﻪ َﻭﺍﻟﺪ ُ‬
‫ﱠﺍﺭ‬
‫‪@ @æfl ìÜÔ‬‬‫‪č Èflm@bÜÏ‬‬‫‪ c‬‬ ‫ﻳَﺘﱠﻘُﻮﻥَ ‪ ~ .‬ﺃَﻓَ َﻼ ﺗ َﻌۡ ِﻘﻠُﻮﻥَ ؟‬
‫‪5‬ﺕ‪4‬‬
‫ْﺍﻵَﺧِ َﺮﺓ ُ َﺧﻴ ٌْﺮ ﻟِﻠﱠﺬِﻳﻦَ ﻳَﺘﱠﻘُﻮ َﻥ ﺃَﻓَ َﻼ‬
‫ﺗَ ْﻌ ِﻘﻠُﻮﻥَ‬
‫‪@(aìŽßbÓc ëfl @čknfl Ø‬‬
‫‪č Ûbči@flæìØ‬‬
‫‪ğ àfl íŽ @flåíč‰ÛKaflë‬‬ ‫ﺴ ُﻜﻮﻥَ ﺑِ ۡﭑﻟ ِﻜ ٰﺘ َ ِ‬
‫ﺐ‬ ‫‪1‬‬
‫]‪[...‬ﺕ‪َ 1‬ﻭ ﱠٱﻟﺬِﻳﻦَ ﻳُ َﻤ ِ ّ‬ ‫ﺏ َﻭﺃَﻗَﺎ ُﻣﻮﺍ‬ ‫ِ‬ ‫َﺎ‬ ‫ﺘ‬ ‫ﻜ‬
‫ِ‬ ‫ْ‬
‫ﺎﻟ‬ ‫ِ‬ ‫ﺑ‬ ‫ﻮﻥَ‬ ‫ُ‬
‫ﻜ‬ ‫ﺴ‬
‫ّ‬ ‫ِ‬ ‫ﻤ‬ ‫َﻭﺍﻟﱠﺬِﻳ َﻦ َ‬
‫ُ‬ ‫ﻳ‬ ‫‪7‬‬
‫ﻫـ‪170 :7\39‬‬
‫‪@ @µ‬‬
‫‪fl z‬‬‫—‪č Üč —¾a@fl‹uc@ŽÉîč›ãŽ @bÛ@bŞãg@ñìÜ‬‬ ‫‪Ş Ûa‬‬ ‫ﻀﻴ ُﻊ ﺃ َ ۡﺟ َﺮ‬ ‫ﺼﻠَ ٰﻮﺓ َ‪ِ ~ ،‬ﺇﻧﱠﺎ َﻻ ﻧُ ِ‬ ‫َﻭﺃَﻗَﺎ ُﻣﻮﺍْﺕ‪ 2‬ٱﻟ ﱠ‬ ‫ﺼﻠِﺤِ ﻴﻦَ‬ ‫ِ ُ َ ُ ْ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ْﺮ‬ ‫ﺟ‬ ‫َ‬ ‫ﺃ‬ ‫ﻊ‬ ‫ﻴ‬ ‫ﻀ‬ ‫ُ‬ ‫ﻧ‬ ‫ﻻ‬ ‫َ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻧ‬ ‫ﺍﻟﺼ َﱠﻼﺓ َ ِﺇ‬
‫ۡٱﻟ ُﻤﺼۡ ﻠِﺤِ ﻴﻦَ‪.‬‬
‫‪@òKÜÃ‬‬
‫×‪ @ŽéãŞ d‬‬
‫‪ @áŽèÓ‬‬ ‫§ ‪ ìÏ@flÝjfl‬‬
‫‪ a@bfläÔflnãfl @ˆgëfl‬‬ ‫َ‬ ‫َ‬
‫ٱﻟ َﺠﺒَ َﻞ ﻓ ۡﻮﻗ ُﻬﻢۡ‬ ‫ۡ‬ ‫ۡ ﻡ‪1‬ﺕ‪2‬‬ ‫ۡ‬
‫]‪َ [...][---‬ﻭﺇِﺫ ﻧَﺘ َﻘﻨَﺎ‬
‫ﺕ‪1‬‬ ‫ﻅﻠﱠﺔٌ‬ ‫َﻭﺇِﺫْ ﻧَﺘ َ ْﻘﻨَﺎ ْﺍﻟ َﺠﺒَ َﻞ ﻓَ ْﻮﻗَ ُﻬ ْﻢ ﻛَﺄَﻧﱠﻪ ُ ُ‬ ‫‪8‬‬
‫ﻡ‪171 :7\39‬‬
‫‚‪@áØäfl îflma@bflß@(a뎉‬‬ ‫‪Ž @áèič @ŽÉÓ‬‬
‫‪č aflë@ŽéãŞ c @(aìşäÃ‬‬
‫‪ ëfl‬‬ ‫ﻅﻨﱡ ٓﻮﺍْ ﺃَﻧﱠ ۥﻪ ُ َﻭﺍﻗِ ۢ ُﻊ ﺑِ ِﻬﻢۡ ]‪[...‬ﺕ‪:1‬‬ ‫ﻛَﺄَﻧﱠ ۥﻪ ُ ﻅُﻠﱠ ‪ٞ‬ﺔ‪1‬ﺕ‪َ 3‬ﻭ َ‬ ‫ﻅﻨﱡﻮﺍ ﺃَﻧﱠﻪ ُ َﻭﺍﻗِ ٌﻊ ﺑِ ِﻬ ْﻢ ُﺧﺬُﻭﺍ َﻣﺎ ﺁَﺗ َ ْﻴﻨَﺎﻛ ْﻢُ‬ ‫َﻭ َ‬
‫‪@ @æfl ìÔnŞ mfl @áØÜK È‬‬
‫׋‪fl Û @čéîčÏ@bflß@(aëŽ‬‬‫‪ ˆaflë@ñŞìÔ‬‬ ‫‪ ič‬‬ ‫ْ‪2‬‬
‫ُ‬ ‫ۡ‬
‫» ُﺧﺬُﻭﺍْ َﻣﺎ ٓ َءﺍﺗ َۡﻴ ٰﻨَ ُﻜﻢ ﺑِﻘ ﱠﻮ ٖﺓ َﻭٱﺫﻛ ُﺮﻭﺍ َﻣﺎ ﻓِﻴﻪِ‪~ .‬‬
‫ُ‬ ‫ُ‬ ‫ﱠ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬
‫ﺑِﻘُ ﱠﻮﺓٍ َﻭﺍﺫﻛ ُﺮﻭﺍ َﻣﺎ ﻓِﻴ ِﻪ ﻟﻌَﻠﻜ ْﻢ ﺗَﺘﻘﻮ َﻥ‬
‫ُ‬ ‫ْ‬
‫ﻟَﻌَﻠﱠ ُﻜﻢۡ ﺗَﺘﱠﻘُﻮﻥَ ﺱ‪«!1‬‬

‫ﺍﻟﺮ ُﺟ ُﻞ ﻗَﺘْ ًﻼ‪ :‬ﺗ َﺮ ُﺟ ُﻤﻪ ﺑِﺎﻟﺤِ ﺠﺎﺭ ﺍﻟ َﺠﻤﺎﻋﺔُ‬ ‫ﺍﻟﺮﺏّ ﻟِﻤﻮﺳﻰ‪ :‬ﻳُﻘﺘ َ ُﻞ ﱠ‬ ‫ﻓﻮﺿﻌﻮﻩ ﺗَﺤﺖَ ﺍﻟﺤِ ﺮﺍﺳﺔ‪ ،‬ﻷَﻧﱠﻪ ﻟﻢ َﻳﺘ َﺒﻴ ْﱠﻦ ﻣﺎ ﻳُﺼﻨَ ُﻊ ﺑِﻪ‪ .‬ﻓﻘﺎ َﻝ ﱠ‬ ‫ﻓﻘﺎﺩَﻩ ﺍﻟﱠﺬﻳﻦَ َﻭ َﺟﺪﻭﻩ ﻳَﺠﻤ ُﻊ َﺣﻄﺒًﺎ ِﺇﻟﻰ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭ َﻥ ﻛ ِّﻞ ﺍﻟ َﺠﻤﺎﻋﺔ‪َ .‬‬
‫ﺍﻟﺮﺏﱡ ﻣﻮﺳﻰ« )ﻋﺪﺩ ‪ .(36-32 :15‬ﻭﻗﺼﺔ ﺻﻴﺪ ﺍﻟﺤﻴﺘﺎﻥ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻗﺪ ﻳﻜﻮﻥ‬ ‫ﻭﺭ َﺟﻤﻮﻩ ﺑﺎﻟﺤِ ﺠﺎﺭﺓ ﻓﻤﺎﺕ‪ ،‬ﻛَﻤﺎ ﺃ َ َﻣ َﺮ ﱠ‬ ‫ﺧﺎﺭﺝِ ﺍﻟ ُﻤ َﺨﻴﱠﻢ‪َ ،‬‬ ‫ﺧﺮ َﺟﺘﻪ ﺍﻟ َﺠﻤﺎﻋﺔُ ُﻛ ﱡﻠﻬﺎ ِﺇﻟﻰ ِ‬ ‫ﺧﺎﺭﺝِ ﺍﻟ ُﻤﺨﻴﻢ‪ .‬ﻓﺄ َ َ‬ ‫ﻛﻠُﻬﺎ ﻓﻲ ِ‬
‫ﺍﻟﻘﺮﺁﻥ ﻗﺪ ﺍﺧﺬﻫﺎ ﻋﻦ ﺍﻟﻘﺮﺍﺋﻴﻴﻦ ﺇﺫ ﺍﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﻓﻘًﺎ ﻟﻠﺘﻠﻤﻮﺩ ﺗﺴﻤﺢ ﺑﻨﺼﺐ ﺍﻟﺸﺒﺎﻙ ﻣﺴﺎء ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻟﺼﻴﺪ ﺍﻟﺴﻤﻚ ﻭﺍﻟﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﺒﺮﻳﺔ ﻓﻲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﺍ ﻣﻤﻨﻮﻉ ﻋﻨﺪ‬
‫ﺍﻟﻘﺮﺍﺋﻴﻴﻦ )‪ ،Katsh‬ﺹ ‪.(70-69‬‬
‫‪ِ (1‬ﻟ َﻤ ْﻪ ‪َ (2‬ﻣ ْﻌﺬ َِﺭﺓ ٌ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺫﻛﺮ[ ﺇﺫ ﻗَﺎﻟَﺖْ ﺃ ُ ﱠﻣﺔٌ‪.‬‬ ‫‪1‬‬

‫ﺑﻴﺄﺱ ‪َ (2‬ﻳ ْﻔ ِﺴﻘُﻮ َﻥ‪.‬‬

‫‪ (1‬ﻋﺪﺓ ﺇﺧﺘﻼﻓﺎﺕ ﻣﻨﻬﺎ‪ :‬ﺑﺎﺋﺲ‪ٍ ،‬‬ ‫‪2‬‬

‫ﺫﻟﻴﻼ ﻣﻬﺎﻧًﺎ ♦ ﻡ‪ (1‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.65 :2\87‬‬ ‫‪ (1‬ﺧَﺎﺳِﻴﻦَ ♦ ﺕ‪َ (1‬ﻋﺘ َْﻮﺍ‪ :‬ﺍﻋﺮﺿﻮﺍ ﻭﺗﺠﺒﺮﻭﺍ ﺕ‪ (2‬ﺧَﺎﺳِﺊ‪ً :‬‬ ‫‪3‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺫﻛﺮ[ ﺇﺫ ﺗَﺄَﺫﱠﻥَ ﺕ‪ (2‬ﺗَﺄَﺫﱠﻥَ ‪ :‬ﺃﻗﺴﻢ ﺃﻭ ﺃﻋﻠﻢ ﺕ‪ (3‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.47 :2\87‬‬ ‫‪4‬‬
‫ﻄ ْﻌﻨَﺎﻫُ ْﻢ ♦ ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ .47 :2\87‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﺗَﺄَﺫﱠﻥَ َﺭﺑﱡﻚَ ﻟَﻴَ ْﺒﻌَﺜَﻦﱠ « ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ » َﻭﻗَ ﱠ‬
‫ﻄ ْﻌﻨَﺎﻫُ ْﻢ«‪.‬‬ ‫‪َ (1‬ﻭﻗَ َ‬ ‫‪5‬‬

‫ﺳﻴُ ْﻐﻔ َُﺮ ﻟَﻨَﺎ ]ﻣﺎ ﻓﻌﻠﻨﺎﻩ[ )ﺗﻔﺴﻴﺮ ﺍﻟﺠﻼﻟﻴﻦ‬ ‫ﺽ َﻫﺬَﺍ ْﺍﻷ َ ْﺩﻧَﻰ‪ :‬ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ‪ .‬ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬‬ ‫ﻒ ‪ُ (2‬ﻭ ِ ّﺭﺛُﻮﺍ ‪ (3‬ﺗَﻘُﻮﻟُﻮﺍ ‪َ (4‬ﻭﺍﺩّﺍ ََﺭﺳُﻮﺍ‪َ ،‬ﻭﺍﺩﱠﻛَﺮﻭﺍ ‪َ (5‬ﻳ ْﻌ ِﻘﻠُﻮﻥَ ♦ ﺕ‪َ (1‬ﻋ َﺮ َ‬ ‫‪َ (1‬ﺧﻠَ ٌ‬ ‫‪6‬‬

‫‪ (http://goo.gl/bJkjqg‬ﺕ‪ (3‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﻗﺪ[ ﺩ ََﺭﺳُﻮﺍ )ﺍﻟﺤﻠﺒﻲ ‪ (http://goo.gl/RQOOn8‬ﺕ‪ (4‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﻳَﺘﱠﻘُﻮﻥَ « ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ »ﺃَﻓَﻼ ﺗ َ ْﻌ ِﻘﻠُﻮﻥَ «‪ ،‬ﻭﻗﺪ‬
‫َﺎﺏ« ﻓﻴﻜﻮﻥ ﺗﺮﺗﻴﺐ ﺍﻵﻳﺔ ﻛﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺻﺤﺤﺘﻬﺎ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ »ﻳَ ْﻌ ِﻘﻠُﻮﻥَ «‪ .‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺒﻬﻤﺔ ﻓﻼ ﻳﻌﺮﻑ ﻋﻠﻰ ﻣﺎﺫﺍ ﺗﻌﻄﻒ ﻋﺒﺎﺭﺓ » َﻭﺩ ََﺭﺳُﻮﺍ َﻣﺎ ﻓِﻴ ِﻪ«‪ .‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻋﻄﻔﻬﺎ ﻋﻠﻰ » َﻭ ِﺭﺛُﻮﺍ ْﺍﻟ ِﻜﺘ َ‬
‫ﺳﻴُ ْﻐﻔ َُﺮ ﻟَﻨَﺎ ]ﻣﺎ ﻓﻌﻠﻨﺎﻩ[ َﻭﺇِ ْﻥ ﻳَﺄْﺗِ ِﻬ ْﻢ َﻋ َﺮﺽٌ ﻣِ ﺜْﻠُﻪُ ﻳَﺄ ْ ُﺧﺬُﻭﻩُ ﺃَﻟَ ْﻢ ﻳُﺆْ َﺧ ْﺬ َﻋﻠَ ْﻴ ِﻬ ْﻢ ﻣِ ﻴﺜَﺎ ُﻕ ْﺍﻟ ِﻜﺘ َﺎ ِ‬
‫ﺏ ﺃَ ْﻥ‬ ‫ﺽ َﻫﺬَﺍ ْﺍﻷ َ ْﺩﻧَﻰ َﻭﻳَﻘُﻮﻟُﻮ َﻥ َ‬ ‫َﺎﺏ َﻭﺩ ََﺭﺳُﻮﺍ َﻣﺎ ﻓِﻴ ِﻪ ﻳَﺄ ْ ُﺧﺬُﻭﻥَ َﻋ َﺮ َ‬ ‫ﻒ َﻭ ِﺭﺛُﻮﺍ ْﺍﻟ ِﻜﺘ َ‬ ‫ﻒ ِﻣ ْﻦ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ ﺧ َْﻠ ٌ‬
‫‪ -169‬ﻓَ َﺨﻠَ َ‬
‫ﱠﺍﺭ ْﺍﻵَﺧِ َﺮﺓ ُ َﺧﻴ ٌْﺮ ِﻟﻠﱠﺬِﻳﻦَ ﻳَﺘﻘﻮ َﻥ ﺃﻓَﻼ ﺗ ْﻌ ِﻘﻠﻮ َﻥ‪ :‬ﻭﻣﻨﻬﻢ ﻳﺒﻘﻴﻬﺎ ﻓﻲ ﻣﻜﺎﻧﻬﺎ ﻣﻊ ﺇﺿﺎﻓﺔ ﻓﺘﻜﻮﻥ ﺍﻵﻳﺔ ﻛﻤﺎ ﻳﻠﻲ‪] :‬ﻭﻗﺪ[ ﺩ ََﺭﺳُﻮﺍ )ﺍﻟﺤﻠﺒﻲ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ﱠ‬ ‫‹ِ ﺇِ ﱠﻻ ْﺍﻟ َﺤ ﱠﻖ َﻭﺩ ََﺭﺳُﻮﺍ َﻣﺎ ﻓِﻴ ِﻪ َﻭﺍﻟﺪ ُ‬ ‫َﻻ ﻳَﻘُﻮﻟُﻮﺍ َﻋﻠَﻰ ﱠ‬
‫‪.(http://goo.gl/b4uBFB‬‬
‫ﺼﻠِﺤِ ﻴﻦَ ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻀﺎﺭﻉ‬ ‫ﻀﻴ ُﻊ ﺃَﺟْ َﺮ ْﺍﻟ ُﻤ ْ‬ ‫ﺼ َﻼﺓ َ ِﺇﻧﱠﺎ َﻻ ﻧُ ِ‬ ‫ﺴ ُﻜﻮﻥَ ﺑِ ْﺎﻟ ِﻜﺘ َﺎ ِ‬
‫ﺏ َﻭﺃَﻗَﺎ ُﻣﻮﺍ ﺍﻟ ﱠ‬ ‫ﺴ ُﻜﻮﺍ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﻟﻴﻌﻠﻢ[ ﺍﻟﱠﺬِﻳﻦَ ﻳُ َﻤ ِ ّ‬ ‫‪ (1‬ﻳ ُْﻤ ِﺴ ُﻜﻮﻥَ ‪ ،‬ﺇﺳﺘﻤﺴﻜﻮﺍ‪ ،‬ﺗﻤﺴﻜﻮﺍ‪َ ،‬ﻣ َ‬ ‫‪7‬‬

‫ﺴ ُﻜﻮ َﻥ« ﺇﻟﻰ ﺍﻟﻤﺎﺿﻲ » َﻭﺃَﻗَﺎ ُﻣﻮﺍْ«‪.‬‬ ‫»ﻳُ َﻤ ِ ّ‬

‫ﻁﻠﱠﺔٌ ‪َ (2‬ﻭﻳَ ْﺬ ُﻛ ُﺮﻭﺍ‪َ ،‬ﻭﺗ َ ْﺬ ُﻛ ُﺮﻭﺍ‪َ ،‬ﻭﺗَﺬَ ﱠﻛ ُﺮﻭﺍ ♦ ﺱ‪ (1‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻋﻤﺎﺭ‪ ،‬ﻋﻦ ﺃﺑﻲ ﻋﺒﺪ ﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ ﻟﻪ‪ :‬ﺃﻳﻀﻊ ﺍﻟﺮﺟﻞ ﻳﺪﻩ ﻋﻠﻰ ﺫﺭﺍﻋﻪ ﻓﻲ ﺍﻟﺼﻼﺓ؟ ﻗﺎﻝ‪ :‬ﻻﺑﺄﺱ‪ ،‬ﺇﻥ ﺑﻨﻲ‬ ‫‪ُ (1‬‬ ‫‪8‬‬

‫ﺍﺳﺮﺍﺋﻴﻞ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺩﺧﻞ ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﺩﺧﻠﻮﻫﺎ ﻣﺘﻤﺎﻭﺗﻴﻦ ﻛﺄﻧﻬﻢ ﻣﻮﺗﻰ‪ ،‬ﻓﻨﺰﻟﺖ ﻋﻠﻰ ﻧﺒﻴﻪ‪ :‬ﺧﺬ ﻣﺎ ﺁﺗﻴﺘﻚ ﺑﻘﻮﺓ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻠﺖ ﺍﻟﺼﻼﺓ ﻓﺄﺩﺧﻞ ﻓﻴﻬﺎ ﺑﺠﻠﺪ ﻭﻗﻮﺓ‪ ،‬ﺛﻢ ﺫﻛﺮﻫﺎ ﻓﻲ ﻁﻠﺐ ﺍﻟﺮﺯﻕ ﻓﺈﺫﺍ‬
‫ﻅﻨﱡﻮﺍ ﺃَﻧﱠﻪُ َﻭﺍﻗِ ٌﻊ ﺑِ ِﻬ ْﻢ ]ﻗﺎﺋﻠﻴﻦ ﻟﻬﻢ[ ُﺧﺬُﻭﺍ َﻣﺎ ﺁَﺗ َ ْﻴﻨَﺎ ُﻛ ْﻢ ﺑِﻘُ ﱠﻮ ٍﺓ َﻭﺍ ْﺫ ُﻛ ُﺮﻭﺍ َﻣﺎ ﻓِﻴ ِﻪ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗَﺘﱠﻘُﻮﻥَ )ﺇﺑﻦ‬ ‫ﻅﻠﱠﺔٌ َﻭ َ‬‫ﻁﻠﺒﺖ ﺍﻟﺮﺯﻕ ﻓﺎﻁﻠﺒﻪ ﺑﻘﻮﺓ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺫﻛﺮ[ ﺇِ ْﺫ ﻧَﺘَ ْﻘﻨَﺎ ْﺍﻟ َﺠﺒَ َﻞ ﻓ َْﻮﻗَ ُﻬ ْﻢ َﻛﺄ َ ﱠﻧﻪُ ُ‬
‫ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،1‬ﺹ ‪ (http://goo.gl/PtviLz 542‬ﺕ‪ (2‬ﻧﺘﻖ ﺑﻤﻌﻨﻰ ﺭﻓﻌﻨﺎ ﻭﺍﻗﺘﻠﻌﻨﺎ ﺫﻟﻚ ﺍﻟﺠﺒﻞ ﻣﻦ ﺍﺻﻮﻟﻪ ﻭﺻﺎﺭ ﻳﻈﻠﻬﻢ ﻣﻦ ﻓﻮﻕ ﺭﺅﻭﺳﻬﻢ‪ .‬ﻭﻻ ﻣﻌﻨﻰ ﻟﻬﺬﻩ ﺍﻵﻳﺔ‪ .‬ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ‬
‫ﻅﻠﱠﺔ‪ :‬ﻣﻈﻠﺔ ♦ ﻡ‪ (1‬ﺗﻘﻮﻝ ﺍﻷﺳﻄﻮﺭﺓ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻥ ﻣﻮﺳﻰ ﻗﺎﺩ ﺍﻟﺸﻌﺐ ﻣﻦ ﺍﻟﻤﺨﻴﻢ ﺇﻟﻰ ﺟﺒﻞ ﺳﻴﻨﺎء ﺣﻴﺚ‬ ‫ﻮﺭ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﻧَﺘ َ ْﻘﻨَﺎ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﺭﻓﻌﻨﺎ ﺕ‪ُ (3‬‬ ‫‪َ :154 :4\92‬ﻭ َﺭﻓَ ْﻌﻨَﺎ ﻓ َْﻮﻗَ ُﻬ ُﻢ ﱡ‬
‫ﺍﻟﻄ َ‬
‫ﻧﺰﻝ ﷲ‪ ،‬ﻭﻁﻠﺐ ﻣﻦ ﷲ ﺍﻥ ﻳﻌﻠﻦ ﻋﻦ ﻛﻼﻣﻪ ﻷﻥ ﺍﻟﺸﻌﺐ ﻣﺴﺘﻌﺪ ﻟﻠﻄﺎﻋﺔ‪ .‬ﺇﻻ ﺍﻥ ﺍﻟﺸﻌﺐ ﻟﻢ ﻳﻘﺒﻞ ﻛﻼﻡ ﷲ ﺑﻤﺤﺾ ﺍﺭﺍﺩﺗﻪ‪ .‬ﻓﻘﺪ ﺭﻓﻊ ﷲ ﺍﻟﺠﺒﻞ ﻓﻮﻕ ﺭﺅﻭﺱ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻴﻦ ﻣﻬﺪﺩﺍ ﺑﺄﻧﻪ ﺳﻮﻑ‬
‫ﻗﺎﺋﻼ ﺑﺄﻧﻪ ﺳﻮﻑ ﻳﻌﻤﻞ ﺑﻜﻞ ﻣﺎ ﻳﺄﻣﺮ ﷲ ﻭﻳﻜﻮﻥ ﻣﻄﻴﻌًﺎ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ ‪ .36‬ﻭﺍﻧﻈﺮ ﺍﻟﺘﻠﻤﻮﺩ‬ ‫ﻳﺴﻘﻄﻪ ﻋﻠﻴﻬﻢ ﺍﻥ ﻟﻢ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﻭﻋﻨﺪﻫﺎ ﺑﻜﻰ ﺍﻟﺸﻌﺐ ﻭﺃﻋﺮﺏ ﻋﻦ ﻧﺪﻣﻪ ً‬

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 ‫ﺕ‪ۡ 1‬‬
‫†‪@åčß@flâ‬‬ ‫‪fl a@ïčäifl @åčß@Ùiş Š‬‬ ‫‚‪fl @fl‰‬‬ ‫‪fl c @ˆgëfl‬‬ ‫ِﻲ َءﺍﺩ ََﻡ‬ ‫]‪َ [...][---‬ﻭ ِﺇﺫ ﺃ َ َﺧﺬ َ‪1‬ﺕ َﺭ‪2‬ﺑﱡﻚَ ﻣِ ۢﻦ ﺑَﻨ ٓ‬ ‫َﻭ ِﺇﺫْ ﺃ َ َﺧﺬ َ َﺭﺑﱡﻚَ ﻣِ ْﻦ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ﻣِ ْﻦ‬ ‫ﻡ‪172 :7\39‬‬
‫‪1‬‬

‫‪@óÜÇ‬‬ ‫‡‪fl @áŽç‬‬ ‫‪fl èfl’cëfl @áŽènfl íŞ Š‬‬ ‫ˆ‪ğ‬‬ ‫‪Ž @áčçŠ‬‬ ‫‪ ìŽèÃ‬‬‫‬ ‫ﻋﻠَ ٰ ٓﻰ‬ ‫َ‬ ‫ﻢۡ‬ ‫ُ‬
‫ﻫ‬ ‫َ‬ ‫ﺪ‬ ‫ﻬ‬‫ﺷ‬‫ۡ‬
‫َ َ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﻢۡ‬ ‫ﻬ‬
‫ِّ ُ‬ ‫َ‬ ‫ﺘ‬ ‫ﻳ‬
‫ﱠ‬ ‫ﺭ‬ ‫ُ‬ ‫ﺫ‬ ‫ِﻢۡ‬‫ﻫ‬ ‫ﻮﺭ‬ ‫ُ ِ‬ ‫ﻬ‬ ‫ُ‬
‫ﻅ‬ ‫ﻦ‬ ‫ﻣِ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬ ‫ﺷ َﻬﺪ َ ُﻫ ْﻢ َ‬
‫ﻋ‬ ‫ﻮﺭ ِﻫ ْﻢ ﺫ ُ ِ ّﺭﻳﱠﺘ َ ُﻬ ْﻢ َﻭﺃ َ ْ‬ ‫ﻅ ُﻬ ِ‬ ‫ُ‬
‫’‪@bflã‡è‬‬ ‫‹ ‪fl @óÜifl @(aìÛbÓ@áØiğ‬‬ ‫‪fl ič @ŽoÛc @áè‬‬ ‫‪č Ð ãc‬‬ ‫ﺷ ِﻬﺪْﻧَﺎ ﺃَﻧﻔُ ِﺴ ِﻬﻢۡ ‪1‬ﻡ‪» :‬ﺃَﻟَ ۡﺴﺖُ ﺑِ َﺮ ِﺑّ ُﻜﻢۡ ﺕ‪3‬؟« ﻗَﺎﻟُﻮﺍْ‪:2‬‬ ‫ﺃ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ ﺃَﻟَﺴْﺖُ ِﺑ َﺮ ِﺑّ ُﻜ ْﻢ ﻗَﺎﻟُﻮﺍ ﺑَﻠَﻰ َ‬
‫×‪@afl‰çfl @åflÇ@bŞä‬‬ ‫‪ @bŞãg@čòàfl îfl Ô‬‬ ‫ﺷ ِﻬ ۡﺪﻧَﺎ ٓ‪[...] .«3‬ﺕ‪ 4‬ﺃَﻥ ﺗَﻘُﻮﻟُﻮﺍْﺕ‪ 5‬ﻳَ ۡﻮ َﻡ ‪č Ûa@flâìflí@(aìÛìÔmfl @æc‬‬ ‫ﻋ ْﻦ َﻫﺬَﺍ »ﺑَﻠَ ٰﻰ! َ‬ ‫ﺃ َ ْﻥ ﺗَﻘُﻮﻟُﻮﺍ ﻳَ ْﻮ َﻡ ْﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ ﺇِﻧﱠﺎ ﻛُﻨﱠﺎ َ‬
‫‪@ @µ‬‬ ‫‪fl Üč Ðč Ë‬‬
‫‬ ‫ﻏ ِﻔﻠِﻴﻦَ «‪.‬‬ ‫ٰ‬
‫ﻋﻦ َﻫﺬﺍ َ‬ ‫َ‬ ‫ٰ‬ ‫ۡ‬ ‫ﱠ‬
‫ٱﻟ ِﻘﻴَ َﻤﺔِ‪» :‬ﺇِﻧﺎ ﻛﻨﺎ َ‬ ‫ُ‬ ‫ﱠ‬ ‫ٰ‬ ‫ۡ‬ ‫ﻏَﺎﻓِﻠِﻴ َﻦ‬
‫×‪@bŞä‬‬‫‹‪ ëfl @ŽÝjÓ@åčß@bflãúŽ bflia@Ú‬‬ ‫‪fl ’c@bflàãŞ g@(aìÛìÔmfl @ëc‬‬ ‫ﺃ َ ْﻭ ﺗَﻘُﻮﻟُﻮﺍ ﺇِﻧﱠ َﻤﺎ ﺃ َ ْﺷ َﺮﻙَ ﺁَﺑَﺎ ُﺅﻧَﺎ ﻣِ ْﻦ ﻗَ ْﺒ ُﻞ ﺃ َ ۡﻭ ﺗَﻘُﻮﻟُ ٓﻮﺍْ‪» :1‬ﺇِﻧﱠ َﻤﺎ ٓ ﺃ َ ۡﺷ َﺮﻙَ َءﺍﺑَﺎ ٓ ُﺅﻧَﺎ ﻣِﻦ ﻗَ ۡﺒﻞُ‪،‬‬ ‫‪2‬‬
‫ﻡ‪173 :7\39‬‬
‫‪@flÝÈ‬‬ ‫‪flÏ‬‬ ‫‪ @bflàič @bfläØ‬‬ ‫‪ ÜčèŽnÏ‬‬ ‫‡‪ c @áčç‬‬ ‫‪č Èfli@åğß@òŞíŠ‬‬ ‫ˆ‪ğ‬‬ ‫‪Ž‬‬ ‫َﻭ ُﻛﻨﱠﺎ ﺫ ُ ِ ّﺭﻳ ٗﱠﺔ ّﻣ ِۢﻦ ﺑَﻌۡ ِﺪﻫِﻢۡ ‪ .‬ﺃَﻓَﺘُﻬۡ ِﻠ ُﻜﻨَﺎ ﺑِ َﻤﺎ ﻓَﻌَ َﻞ‬ ‫َﻭ ُﻛﻨﱠﺎ ﺫ ُ ِ ّﺭﻳﱠﺔً ﻣِ ْﻦ ﺑَ ْﻌ ِﺪ ِﻫ ْﻢ ﺃَﻓَﺘ ُ ْﻬ ِﻠ ُﻜﻨَﺎ ﺑِ َﻤﺎ‬
‫‪@ @æfl ìÜİ‬‬ ‫‪č j¾a‬‬ ‫ٱﻟ ُﻤ ۡﺒﻄِ ﻠﻮﻥَ ؟«‬ ‫ُ ﺕ‪1‬‬ ‫ۡ‬ ‫ﻓَﻌَ َﻞ ْﺍﻟ ُﻤﺒْﻄِ ﻠُﻮﻥَ‬
‫ﱠ‬
‫ﺼ ُﻞ ٱﻷ ٓ ٰﻳَﺖِ‪َ ~ .‬ﻭﻟَﻌَﻠ ُﻬﻢۡ‬ ‫ۡ‬ ‫]ﻭ َﻛﺬَﻟِﻚَ ﻧُﻔَ ِ ّ‬ ‫ٰ‬ ‫ﱠ‬
‫ﺕ َﻭﻟَﻌَﻠ ُﻬ ْﻢ‬ ‫ﺼ ُﻞ ْﺍﻵَﻳَﺎ ِ‬ ‫َﻭ َﻛﺬَﻟِﻚَ ﻧُﻔَ ِ ّ‬ ‫ﻡ‪174 :7\39‬‬
‫َ‬
‫‪@áŽèÜK È‬‬ ‫—‪fl Û ëfl @čoífl þa@ŽÝ‬‬ ‫‪ğ Ð ㎠@ÙÛč‰‬‬ ‫× ‪fl‬‬ ‫‪ ëfl‬‬ ‫‪1‬‬ ‫‪3‬‬

‫‪@ @æfl ìŽÈu‬‬ ‫‪č ‹flí‬‬ ‫ﻳَ ۡﺮ ِﺟﻌُﻮﻥَ ![‬ ‫ﻳَ ْﺮ ِﺟﻌُﻮﻥَ‬
‫‪@bflänč ífl a@Žéäfl îflma@ðč‰ÛKa@djfl ãfl @áèîÜÇ‬‬ ‫‪fl @ŽÝmaflë‬‬ ‫ِﻱ َءﺍﺗ َۡﻴ ٰﻨَﻪ ُ َءﺍ ٰﻳَﺘِﻨَﺎ‬ ‫ٓ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ٱﻟ‬ ‫َ‬ ‫ﺄ‬‫َ‬ ‫ﺒ‬ ‫َ‬ ‫ﻧ‬ ‫ﻢۡ‬ ‫ﻬ‬
‫َ ِ‬ ‫ﻴ‬ ‫ۡ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ُ‬
‫ﻞ‬ ‫ۡ‬
‫ﺗ‬ ‫ٱ‬ ‫ﻭ‬
‫َ‬ ‫[‬ ‫‪---‬‬ ‫]‬ ‫َﺎ‬ ‫ﻨ‬ ‫ِ‬ ‫ﺗ‬ ‫ﺎ‬ ‫َ‬ ‫ﻳ‬ ‫َ‬ ‫ﺁ‬ ‫ُ‬ ‫ﻩ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻴ‬
‫ْ‬ ‫َ‬ ‫ﺗ‬ ‫َ‬ ‫ﺁ‬ ‫ِﻱ‬ ‫ﺬ‬ ‫ﱠ‬ ‫ﺍﻟ‬ ‫َ‬ ‫ﺄ‬ ‫َ‬ ‫ﺒ‬ ‫ﻧ‬
‫َ‬ ‫ﻢ‬‫ﻋﻠَ ِ ْ‬
‫ﻬ‬ ‫ﻴ‬
‫ْ‬ ‫َﻭﺍﺗْ ُﻞ َ‬
‫‪4‬‬
‫ﻡ‪175 :7\39‬‬
‫‪@flåßč @flæbØÏ‬‬ ‫‪ @Žåİ‬‬ ‫‪ Ûa@ŽéÈ‬‬ ‫‪fl jfl mdÏ‬‬ ‫ ‪ @bflèäčß@fl„Ü‬‬ ‫‪fl ãbÏ‬‬ ‫ﻄﻦُ ﻓَ َﻜﺎﻥَ ﻣِ ﻦَ‬ ‫ﺸ ۡﻴ ٰ َ‬ ‫ﺴﻠَ َﺦ ﻣِ ۡﻨ َﻬﺎ‪ .‬ﻓَﺄ َ ۡﺗ َﺒﻌَﻪُ‪ 1‬ٱﻟ ﱠ‬ ‫َ‬ ‫ﭑﻧ‬ ‫َ‬ ‫ﻓ‬ ‫ﺎﻥَ‬ ‫َ‬
‫ﻜ‬ ‫َ‬ ‫ﻓ‬ ‫ﺎﻥُ‬ ‫َ‬
‫ﻄ‬ ‫ﻴ‬
‫ْ‬ ‫ﱠ‬
‫ﺸ‬ ‫ﺍﻟ‬ ‫ُ‬ ‫ﻪ‬ ‫ﻌ‬
‫َ َ‬ ‫ﺒ‬ ‫ْ‬ ‫ﺗ‬ ‫َ‬ ‫ﺄ‬ ‫َ‬ ‫ﻓ‬ ‫ﺎ‬ ‫ﻬ‬‫ﺴﻠَ َﺦ َ‬
‫ْ‬
‫ﻨ‬ ‫ﻣِ‬ ‫ﻓَﺎ ْﻧ َ‬
‫‪@ @åfl íëbflÌÛa‬‬ ‫ۡٱﻟﻐَﺎ ِﻭﻳﻦَ ﻡ‪1‬ﺱ‪1‬ﺕ‪.1‬‬ ‫ﻣِ ﻦَ ْﺍﻟﻐَﺎ ِﻭﻳﻦَ‬
‫‪@óÛg@fl‡Ü ‚c@ŽéäŞ Ø‬‬ ‫‹‪č Û ëfl @bflèič @Žéäfl ÈÏ‬‬ ‫‪fl Û @bflä÷č’@ìÛëfl‬‬ ‫َﻭﻟَ ْﻮ ِﺷﺌْﻨَﺎ ﻟَ َﺮﻓَ ْﻌﻨَﺎﻩ ُ ﺑِ َﻬﺎ َﻭﻟَ ِﻜﻨﱠﻪُ ﺃ َ ْﺧﻠَﺪ َ ﺇِﻟَﻰ َﻭﻟَ ۡﻮ ﺷ ِۡﺌﻨَﺎ‪ ،1‬ﻟَ َﺮﻓَﻌۡ ٰﻨَﻪ ُ ﺑِ َﻬﺎ‪َ .‬ﻭ ٰﻟَ ِﻜﻨﱠ ٓۥﻪ ُ ﺃ َ ۡﺧﻠَﺪ َ ﺇِﻟَﻰ‬ ‫‪5‬‬
‫ﻡ‪176 :7\39‬‬
‫× ‪@Ýrfl àfl‬‬‫‪ @ŽéÜ rfl àfl Ï‬‬‫ﺐ‪ .‬ﺇِﻥ ‪ @Žéíflìçfl @flÉjfl mŞ aflë@Šþa‬‬ ‫ﺽ َﻭٱﺗﱠﺒَ َﻊ ﻫ ََﻮ ٰﯨﻪ ُ‪ .‬ﻓَ َﻤﺜَﻠُ ۥﻪ ُ َﻛ َﻤﺜ َ ِﻞ ۡٱﻟﻜ َۡﻠ ِ‬ ‫ۡٱﻷ َ ۡﺭ ِ‬ ‫ﺽ َﻭﺍﺗﱠﺒَ َﻊ ﻫ ََﻮﺍﻩ ُ ﻓَ َﻤﺜَﻠُﻪ ُ َﻛ َﻤﺜ َ ِﻞ‬ ‫ْﺍﻷ َ ْﺭ ِ‬
‫ﺗ َۡﺤﻤ ِۡﻞ ﻋﻠَ ۡﻴﻪ ﻳ ۡﻠﻬ ۡﺚ‪ ،‬ﺃ َ ۡﻭ ﺗ َ ۡﺘﺮ ۡﻛﻪ ُ ﻳ ۡﻠﻬﺚﻡ‪ .1‬ﺫﻟٰ‬ ‫ْ‬
‫‪@Žé׎mfl @ëc@sflèÜflí@čéîÜÇ‬‬ ‫‪fl @Ýčàzflm@æg@čkÜØÛa‬‬ ‫ِﻚَ‬ ‫ﱠ‬ ‫ُ َ َ‬ ‫َ ِ َ َ‬ ‫َ‬
‫ﻋﻠ ْﻴ ِﻪ ﻳَﻠ َﻬﺚ ﺃ ْﻭ‬ ‫ْ‬ ‫َ‬ ‫ﺐ ﺇِﻥ ﺗَﺤْ ﻤِ ْﻞ َ‬ ‫ْ‬ ‫ْﺍﻟﻜ َْﻠ ِ‬
‫‪@(aìŽi‰‬‬ ‫× ‪Ş‬‬ ‫ˆ‪ @flåíč‰ÛKa@âìÔÛa@ŽÝrfl ßfl @ÙÛč‬‬ ‫‪Ş @sflèÜflí‬‬ ‫ﺺ‬ ‫ﺼ ِ‬ ‫ۡ‬ ‫ٰ‬ ‫ْ‬
‫َﻣﺜ ُﻞ ٱﻟﻘَ ۡﻮ ِﻡ ٱﻟﺬِﻳﻦَ َﻛﺬﺑُﻮﺍ ﺑِﺎﻳَﺘِﻨَﺎ‪ .‬ﻓَﭑﻗ ُ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ۡ‬ ‫َ‬ ‫ﱠ‬
‫ﺗَﺘْ ُﺮ ْﻛﻪ ُ ﻳَﻠ َﻬﺚ ﺫَﻟِﻚَ َﻣﺜ ُﻞ ﺍﻟﻘَ ْﻮ ِﻡ ﺍﻟﺬِﻳﻦَ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫‪@áŽèÜK È‬‬ ‫—˜‪fl Û @fl‬‬ ‫‪fl Ô‬‬ ‫—˜@‪ Ûa‬‬ ‫‪Ž ÓbÏ@bflänč ífl bič‬‬ ‫ﺺ‪ ~ .‬ﻟَﻌَﻠ ُﻬﻢۡ ﻳَﺘَﻔَ ﱠﻜ ُﺮﻭﻥَ !‬ ‫ﱠ‬ ‫ﺼ َ‬ ‫ٱﻟﻘَ َ‬ ‫ۡ‬ ‫ﺺ‬ ‫ﺼ َ‬ ‫ﺺ ْﺍﻟﻘَ َ‬ ‫ﺼ ِ‬ ‫َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ ﻓَﺎ ْﻗ ُ‬
‫‪@ @æfl 뎋Ø‬‬ ‫‪K Ð nfl ífl‬‬ ‫ﻟَﻌَﻠﱠ ُﻬ ْﻢ ﻳَﺘَﻔَ ﱠﻜ ُﺮﻭﻥَ‬
‫‪@bflänč ífl bič @(aìŽi‰‬‬‫× ‪Ş‬‬ ‫Ž‪ @flåíč‰ÛKa@ŽâìÔÛa@bzÜrfl ßfl @bfl‬‬ ‫ﺳﺎ ٓ َء َﻣﺜ َ ًﻼ ٱﻟﻘَ ۡﻮ ُﻡ ٱﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍْ ﺑِﺎ ٰﻳَﺘِﻨَﺎ‪،‬‬ ‫‪1‬‬ ‫ۡ‬ ‫َ‬ ‫ﺳﺎ َء َﻣﺜ َ ًﻼ ْﺍﻟﻘَ ْﻮ ُﻡ ﺍﻟﱠﺬِﻳﻦَ َﻛﺬﱠﺑُﻮﺍ ﺑِﺂَﻳَﺎﺗِﻨَﺎ‬ ‫َ‬
‫‪6‬‬
‫ﻡ‪177 :7\39‬‬
‫‪@ @æfl ìŽàÜč Äflí@(aìŽãb×@áŽè‬‬ ‫‪fl Ð ãcëfl‬‬ ‫ﺴ ُﻬﻢۡ ﻛَﺎﻧُﻮﺍْ ﻳَ ۡﻈ ِﻠ ُﻤﻮﻥَ !‬ ‫َ َ‬ ‫ُ‬ ‫ﻔ‬ ‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﻮﻥَ‬ ‫ﻤ‬
‫ُ‬ ‫ﻠ‬
‫ِ‬ ‫ﻈ‬‫ْ‬ ‫ﻳ‬
‫َ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻧ‬ ‫َﺎ‬
‫ﻛ‬ ‫ﻢ‬
‫َﻭ َ ُ ْ‬
‫ﻬ‬ ‫ﺴ‬ ‫ُ‬ ‫ﻔ‬ ‫ْ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬
‫‪@ÝčÜ›Ží@åflßëfl @ðč‡nfl è¾a@flìèŽÏ‬‬ ‫ُﻀﻠ ِۡﻞ‪ @ŽéÜK Ûa@č‡èflí@åflß ،‬‬ ‫ٱ¡ُﺕ‪ ،1‬ﻓَ ُﻬ َﻮ ۡٱﻟ ُﻤﻬۡ ﺘَﺪِﻱ‪َ .‬ﻭ َﻣﻦ ﻳ ۡ‬ ‫َﻣﻦ َﻳﻬۡ ِﺪ ﱠ‬ ‫}ُ ﻓَ ُﻬ َﻮ ْﺍﻟ ُﻤ ْﻬﺘَﺪِﻱ َﻭ َﻣ ْﻦ‬ ‫َﻣ ْﻦ َﻳ ْﻬ ِﺪ ﱠ‬ ‫‪7‬‬
‫ﻡ‪178 :7\39‬‬
‫ٓ‬
‫‹‪@ @æfl ëŽ‬‬ ‫©‪č‬‬ ‫‪ a@ŽáçŽ @Ù÷č Û ëž dÏ‬‬‫‬ ‫~ ﻓَﺄ ُ ْﻭ ٰﻟَﺌِﻚَ ﻫُ ُﻢ ۡٱﻟ ٰ َﺨﺴ ُِﺮﻭﻥَ‪.‬‬ ‫ﻀﻠ ِْﻞ ﻓَﺄُﻭﻟَﺌِﻚَ ُﻫ ُﻢ ْﺍﻟﺨَﺎﺳ ُِﺮﻭ َﻥ‬ ‫ُﻳ ْ‬
‫§‪@ğå‬‬ ‫×‪č a@flåßğ @ačr‬‬ ‫‪ @fláäŞ èflv‬‬ ‫ˆ‪fl Ûč@bflãcflŠ‬‬ ‫ِﻟ َﺠ َﻬﻨﱠ َﻢ َﻛﺜ ِٗﻴﺮﺍ ِ ّﻣ َﻦ ۡٱﻟ ِﺠ ِّﻦ ‪fl @‡ÔÛ ëfl‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬ ‫ۡ‬
‫]‪َ [---‬ﻭﻟﻘﺪ ﺫ َﺭﺃﻧَﺎ‬ ‫َ‬ ‫ۡ‬ ‫َ‬ ‫َ‬ ‫ّ‬
‫ِﻴﺮﺍ ﻣِ ﻦَ ﺍﻟ ِﺠ ِﻦ‬ ‫ْ‬ ‫َﻭﻟَﻘَﺪ ﺫ َﺭﺃﻧَﺎ ِﻟ َﺠ َﻬﻨ َﻢ ﻛﺜ ً‬
‫َ‬ ‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫‪8‬‬
‫ﻡ‪179 :7\39‬‬
‫‪@åŽîÇc@áŽèÛ ëfl @bflèič @flæìŽèÔ‬‬ ‫‪ Ðflí@bKÛ@lìÜÓ‬‬ ‫ﻮﺏ ﱠﻻ ﻳَ ۡﻔﻘَ ُﻬﻮﻥَ ﺑِ َﻬﺎﺕ‪َ ،2‬ﻭﻟَ ُﻬﻢۡ ‪ @áŽèÛ @÷ã⁄aflë‬‬ ‫ﻧﺲ‪ .‬ﻟ ُﻬﻢۡ ﻗﻠ ‪ٞ‬‬‫ُ‬ ‫ُ‬ ‫َ‬ ‫ٱﻹ ِ‬ ‫َﻭ ِ‬‫ۡ‬ ‫ﺍﻹ ْﻧ ِﺲ ﻟَ ُﻬ ْﻢ ﻗُﻠُﻮﺏٌ َﻻ ﻳَﻔﻘ ُﻬﻮ َﻥ ﺑِ َﻬﺎ‬ ‫َ‬ ‫ْ‬ ‫َﻭ ْ ِ‬
‫—‹‪@bflèič @flæìŽÈàfl flí@bKÛ@æaflˆa@áŽèÛ ëfl @bflèič @flæëŽ‬‬ ‫‪č jŽí@bKÛ‬‬ ‫ﺍﻥ ﻻ‬ ‫ﱠ‬ ‫َ‬
‫ﺼ ُﺮﻭ َﻥ ﺑِ َﻬﺎ‪َ ،‬ﻭﻟ ُﻬﻢۡ َءﺍﺫ ‪ٞ‬‬ ‫َ‬ ‫ﺃ ۡﻋﻴ ‪ُٞ‬ﻦ ﻻ ﻳ ُۡﺒ ِ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬
‫ْﺼ ُﺮﻭﻥَ ﺑِ َﻬﺎ َﻭﻟ ُﻬ ْﻢ‬ ‫َﻭﻟَ ُﻬ ْﻢ ﺃ ْﻋﻴُ ٌﻦ َﻻ ﻳُﺒ ِ‬ ‫َ‬
‫َ‬ ‫ۡ‬ ‫ٓ‬ ‫ٰ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫‪@ŽáçŽ @Ù÷č Û ëž c@şÝš‬‬ ‫‪fl c@áŽç@Ýfli@áÈ‬‬ ‫‪fl ãþb×@Ù÷č Ûëž c‬‬ ‫ﺁَﺫَﺍ ٌﻥ َﻻ ﻳَ ْﺴ َﻤﻌُﻮ َﻥ ﺑِ َﻬﺎ ﺃﻭﻟﺌِﻚَ ﻛَﺎﻷ ْﻧﻌَ ِﺎﻡ ﻳَ ۡﺴ َﻤﻌُﻮﻥَ ﺑِ َﻬﺎ ٓ ‪ .‬ﺃ ْﻭﻟﺌِﻚَ ﻛَﭑﻷﻧ ٰﻌَ ِﻢ‪ ،‬ﺑَﻞ ُﻫﻢۡ‬
‫ۡ‬ ‫ۡ‬ ‫َ‬ ‫‪1‬‬ ‫ﻡ‬ ‫ْ‬ ‫َ‬
‫ٓ‬
‫‪@ @æfl ìÜÐč Ìfl Ûa‬‬ ‫ﺿﻞﱡ‪ ~ .‬ﺃ ُ ْﻭ ٰﻟَﺌِﻚَ ُﻫ ُﻢ ۡٱﻟ ٰﻐَ ِﻔﻠُﻮﻥَ‪.‬‬ ‫ﺃَ َ‬ ‫ﺿ ﱡﻞ ﺃُﻭﻟَﺌِﻚَ ُﻫ ُﻢ ْﺍﻟﻐَﺎﻓِﻠُﻮ َﻥ‬ ‫ﺑَ ْﻞ ﻫُ ْﻢ ﺃ َ َ‬

‫ﺼﺒﺎﺡِ ﺃ َ ْﻥ ﻛﺎﻧَﺖ ُﺭﻋﻮﺩ ٌ‬ ‫ﺚ ﻋِﻨﺪَ ﺍﻟ ﱠ‬ ‫ﻮﻡ ﺍﻟﺜﱠﺎ ِﻟ ِ‬

‫‪ Shabbath 88b http://goo.gl/eIfjD0‬ﻭﺍﻧﻈﺮ ‪ ،Katsh‬ﺹ ‪ .(65‬ﻭﻫﺬﻩ ﺍﻷﺳﻄﻮﺭﺓ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﻧﺺ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ‪» :‬ﻭ َﺣﺪَﺙَ ﻓﻲ ﺍﻟﻴَ ِ‬
‫ﻌﺐ ﻣِ ﻦَ ﺍﻟ ُﻤ َﺨﻴﱠﻢ ِﻟ ُﻤﻼﻗﺎﺓِ ﷲ‪ ،‬ﻓَﻮﻗَﻔﻮﺍ ﺃَﺳﻔَ َﻞ ﺍﻟ َﺠﺒَﻞ‪ ،‬ﻭ َﺟﺒَ ُﻞ ﺳﻴﻨﺎ َء ُﻣﺪَ ِ ّﺧ ٌﻦ‬ ‫ﺸ َ‬ ‫ﺧﺮ َﺝ ﻣﻮﺳﻰ ﺍﻟ ﱠ‬ ‫ﻛﻠﻪُ ﺍﻟﱠﺬﻱ ﻓﻲ ﺍﻟ ُﻤ َﺨﻴ ِﱠﻢ‪ .‬ﻓﺄ َ َ‬ ‫ﺸﻌﺐُ ﱡ‬ ‫ﻕ ﺷَﺪﻳﺪٌ ِﺟﺪ•ﺍ‪ ،‬ﻓﺎﺭﺗ َ َﻌﺪَ ﺍﻟ ﱠ‬ ‫ﺻﻮﺕُ ﺑﻮ ٍ‬ ‫َﺜﻴﻒ ﻋﻠﻰ ﺍﻟ َﺠﺒَﻞ ﻭ َ‬ ‫ﻭﺑُﺮﻭ ٌﻕ ﻭﻏَﻤﺎ ٌﻡ ﻛ ٌ‬
‫ﺍﻟﺮﻋْﺪ« )ﺧﺮﻭﺝ ‪:19‬‬ ‫ﻕ ﺁﺧِ ﺬًﺍ ﻓﻲ ﺍﻵﺷﺘِﺪﺍ ِﺩ ِﺟﺪ•ﺍ‪ ،‬ﻭﻣﻮﺳﻰ ﻳَﺘ َ َﻜﻠﱠﻢ ﻭﷲ ﻳُﺠﻴﺒُﻪ ﻓﻲ ﱠ‬ ‫ﺻﻮﺕُ ﺍﻟﺒﻮ ِ‬ ‫ُﺧﺎﻥ ﺍﻷَﺗﱡﻮﻥ ﻭﺁﻫﺘ ﱠَﺰ ﺍﻟ َﺠﺒَ ُﻞ ُﻛﻠﱡﻪ ِﺟﺪ•ﺍ‪ .‬ﻭﻛﺎﻥَ َ‬ ‫ﺍﻟﺮﺏﱠ ﻧَﺰَ َﻝ َﻋ َﻠﻴﻪ ﻓﻲ ﺍﻟﻨﱠﺎﺭ‪ ،‬ﻓﺂﺭﺗَﻔَ َﻊ ﺩُﺧﺎﻧُﻪ ﻛﺪ ِ‬ ‫ُﻛﻠﱡﻪ‪ ،‬ﻷَﻥﱠ ﱠ‬
‫‪.(19-16‬‬
‫ﻣِﻴﺮ ْﺍﻟ ُﻤﺆْ ِﻣﻨِﻴﻦَ )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪(412‬؛ ﺍﻟﺴﺖ ﺑﺮﺑﻜﻢ ﻭﻋﻠﻲ ﻭﺻﻴﻪُ ﻗﺎﻟﻮﺍ ﺑﻠﻰ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ‬ ‫‪ (1‬ﺫﺭﻳﺎﺗﻬﻢ ‪ (2‬ﻳَﻘُﻮﻟُﻮﺍ ‪ (3‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺃَﻟَﺴْﺖُ ﺑِ َﺮﺑِّ ُﻜ ْﻢ َﻭﺃَﻥﱠ ُﻣ َﺤ ﱠﻤﺪًﺍ َﺭﺳُﻮﻟِﻲ َﻭﺃَﻥﱠ َﻋ ِﻠﻴ•ﺎ ﺃَ ُ‬ ‫‪1‬‬

‫ﺐ« )ﻭﻫﻲ ﺍﻟﻤﻨﻄﻘﺔ ﺑﻴﻦ ﺍﻷﺿﻼﻉ ﻭﺍﻟﻌﻤﻮﺩ‬ ‫ﺐ َﻭﺍﻟﺘ ﱠ َﺮﺍ ِﺋ ِ‬‫ﺼ ْﻠ ِ‬

‫ﻖ‪ .‬ﻳَ ْﺨ ُﺮ ُﺝ ﻣِ ﻦْ َﺑﻴ ِْﻦ ﺍﻟ ﱡ‬‫‪ ♦ (53-52‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺍﺫﻛﺮ[ ِﺇ ْﺫ ﺃ َ َﺧﺬَ ﺕ‪ (2‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪ُ » 7-6 :86\36‬ﺧﻠِﻖَ ﻣِ ﻦْ َﻣﺎءٍ ﺩَﺍﻓِ ٍ‬
‫ﺇﻋﺠﺎﺯﺍ ﻋﻠﻤﻴًﺎ ﻓﻲ ﻫﺎﺗﻴﻦ ﺍﻵﻳﺘﻴﻦ‪ .‬ﻭﻟﻜﻦ‬ ‫ً‬ ‫ﻮﺭ ِﻫ ْﻢ«‪ .‬ﺧﻄﺄ ﻋﻠﻤﻲ‪ :‬ﻫﻨﺎﻙ ﻣﻦ ﻳﺮﻯ‬ ‫ﻅ ُﻬ ِ‬ ‫ﺍﻟﻔﻘﺮﻱ ﻛﻤﺎ ﺗﺆﻛﺪﻩ ﺍﻟﺘﻔﺎﺳﻴﺮ ﻭﻣﻌﺎﺟﻢ ﺍﻟﻠﻐﺔ( ﻭﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » 172 :7\39‬ﻭﺇِ ْﺫ ﺃ َ َﺧﺬَ َﺭﺑﱡﻚَ ﻣِ ْﻦ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ﻣ ِْﻦ ُ‬
‫ﻓﻴﻬﻤﺎ ﺧﻄﺄ‪ .‬ﻓﺎﻟﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﻤﻨﻮﻳﺔ ﺗﺘﻜﻮﻥ ﻓﻲ ﺍﻟﺨﺼﻴﺔ‪ ،‬ﻭﺍﻟﺴﺎﺋﻞ ﺍﻟﻤﻨﻮﻱ ﺗﺼﻨﻌﻪ ﺍﻟﺤﻮﻳﺼﻼﺕ ﺍﻟﻤﻨﻮﻳﺔ ﻓﻲ ﻣﻨﻄﻘﺔ ﺍﻟﺤﻮﺽ )ﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻝ ‪ .(http://goo.gl/MBXsT3‬ﺕ‪ (3‬ﺧﻄﺄ‪:‬‬
‫ﺣﺮﻑ ﺍﻟﺒﺎء ﻓﻲ ﺑِ َﺮﺑِّ ُﻜ ْﻢ ﺣﺸﻮ ﺕ‪ (4‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻓﻌﻠﻨﺎ ﺫﻟﻚ ﻟﺌﻼ[ ﺗَﻘُﻮﻟُﻮﺍ )ﺍﻟﻤﻨﺘﺨﺐ ‪ (http://goo.gl/FmzAHR‬ﺕ‪ (5‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ »ﺁَﺗ َ ْﻴﻨَﺎ ُﻛ ْﻢ«‬
‫ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﺃ َ َﺧﺬَ َﺭﺑﱡﻚَ « ﺛﻢ ﻣﻦ ﺍﻟﻐﺎﺋﺐ » َﻭﺃ َ ْﺷ َﻬﺪَﻫُ ْﻢ َﻋﻠَﻰ ﺃ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﺗَﻘُﻮﻟُﻮﺍ« ♦ ﻡ‪ (1‬ﻻ ﺫﻛﺮ ﻟﻬﺬﺍ ﺍﻟﺤﺪﺙ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻟﻜﻨﻪ ﺟﺎء ﻓﻲ ﺃﺳﻄﻮﺭﺓ ﻳﻬﻮﺩﻳﺔ ﺗﻘﻮﻝ ﺗﺤﺖ ﻋﻨﻮﺍﻥ‬
‫ﺷﻌﺐ ﺇﺳﺮﺍﺋﻴ َﻞ ﻋﻠﻰ ﺟﺒﻞ ﺳﻴﻨﺎء‪ ،‬ﺧﺎﻁﺒﻬﻢ ﻛﻠﻬﻢ ﺣﺘﻰ ﺍﻷﺟﻨﺔ ﻓﻲ ﺃﺭﺣﺎﻡ ﺃﻣﻬﺎﺗﻬﻢ ﺑﺄﻥ ﺟﻌﻞ ﺑﻄﻮﻧﻬﻦﱠ ﺷﻔﺎﻓﺔ ﻛﺎﻟﺰﺟﺎﺝ ﻭﺧﺎﻁﺐ ﺍﻷﺟﻨﺔ‪» :‬ﺍﻧﻈﺮﻭﺍ‪،‬‬ ‫َ‬ ‫»ﺍﺳﺘﻼﻡ ﺍﻟﺘﻮﺭﺍﺓ« ﺃﻥ ﷲ ﻟﻤﺎ ﺧﺎﻁﺐ‬
‫ﺳﺄﻋﻄﻲ ﺁﺑﺎءﻛﻢ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻫﻞ ﺳﺘﻀﻤﻨﻮﺍ ﺃﻧﻬﻢ ﺳﻴﺘﺒﻌﻮﻧﻬﺎ؟« ﻓﺄﺟﺎﺑﻮﺍ‪» :‬ﺃﺟﻞ«‪ :‬ﻗﺎﻝ ﻟﻬﻢ ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻚ‪» :‬ﺃﻧﺎ ﺇﻟﻬﻜﻢ«‪ .‬ﻓﺄﺟﺎﺑﻮﺍ‪» :‬ﺃﺟﻞ«‪» .‬ﺃﻧﺘﻢ ﻟﻦ ﺗﺘﺨﺬﻭﺍ ﺁﻟﻬﺔ ﺃﺧﺮ«‪ .‬ﻓﺄﺟﺎﺑﻮﺍ‪» :‬ﻛﻼ«‬
‫)‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ ‪ .(36‬ﻭﻧﺠﺪ ﻫﺬﺍ ﺍﻟﻤﻴﺜﺎﻕ ﻓﻲ ﺍﻵﻳﺔ ‪.8 :57\94‬‬
‫‪َ (1‬ﻳﻘُﻮﻟُﻮﺍ ♦ ﺕ‪ْ (1‬ﺍﻟ ُﻤﺒْﻄِ ﻠُﻮﻥَ ‪ :‬ﺍﻟﻤﺆﻣﻨﻮﻥ ﺑﺎﻟﺒﺎﻁﻞ ﻳﺘﺼﻮﺭﻭﻧﻪ ﺷﻴﺌًﺎ ﺣﻘﻴﻘﻴًﺎ‪ ،‬ﻭﻫﻮ ﻣﺠﺮﺩ ٍ‬
‫ﻭﻫﻢ‪.‬‬ ‫‪2‬‬

‫ﺼﻞُ‪.‬‬ ‫‪ (1‬ﻳُﻔَ ِ ّ‬ ‫‪3‬‬

‫‪ (1‬ﻓَﺎﺗ ﱠ َﺒ َﻌﻪُ ♦ ﺕ‪ (1‬ﺍﻟﻐﺎﻭﻳﻦ‪ :‬ﺍﻟﻀﺎﻟﻴﻦ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺑﻠﻌﻢ ﺑﻦ ﺃﺑﺮﻩ ‪ -‬ﺭﺟﻞ ﻣﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ‪ -‬ﻭﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ ﻭﻏﻴﺮﻩ ﻣﻦ ﺍﻟﻤﻔﺴﺮﻳﻦ‪ :‬ﻫﻮ ﺑﻠﻌﻢ ﺑﻦ ﺑﺎﻋﻮﺭﺍ‪ .‬ﻭﻋﻦ‬ ‫‪4‬‬

‫ﺍﻟﻮﺍﻟﺒﻲ‪ :‬ﻫﻮ ﺭﺟﻞ ﻣﻦ ﻣﺪﻳﻨﺔ ﺍﻟﺠﺒﺎﺭﻳﻦ ﻳﻘﺎﻝ ﻟﻪ‪َ :‬ﺑ ْﻠﻌَﻢ‪ ،‬ﻭﻛﺎﻥ ﻳﻌﻠﻢ ﺇﺳﻢ ﷲ ﺍﻷﻋﻈﻢ‪ ،‬ﻓﻠﻤﺎ ﻧﺰﻝ ﺑﻬﻢ ﻣﻮﺳﻰ‪ ،‬ﺃﺗﺎﻩ ﺑﻨﻮ ﻋﻤﻪ ﻭﻗﻮﻣﻪ ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻣﻮﺳﻰ ﺭﺟﻞ ﺣﺪﻳﺪ‪ ،‬ﻭﻣﻌﻪ ﺟﻨﻮﺩ ﻛﺜﻴﺮﺓ‪ ،‬ﻭﺇﻧﻪ ﺇﻥ‬
‫ﻈ َﻬﺮْ ﻋﻠﻴﻨﺎ ﻳﻬﻠﻜﻨﺎ‪ ،‬ﻓﺎﺩﻉ ﷲ ﺃﻥ ﻳﺮﺩ ﻋﻨﺎ ﻣﻮﺳﻰ ﻭﻣﻦ ﻣﻌﻪ‪ .‬ﻗﺎﻝ‪ :‬ﺇﻧﻲ ﺇﻥ ﺩﻋﻮﺕ ﷲ ﺃﻥ ﻳﺮﺩ ﻣﻮﺳﻰ ﻭﻣﻦ ﻣﻌﻪ ﺫﻫﺒﺖ ﺩﻧﻴﺎﻱ ﻭﺁﺧﺮﺗﻲ‪ .‬ﻓﻠﻢ ﻳﺰﺍﻟﻮﺍ ﺑﻪ ﺣﺘﻰ ﺩﻋﺎ ﻋﻠﻴﻬﻢ ﻓﺴﻠﺨﻪ ﻣﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‬ ‫ﻳَ ْ‬
‫ﺭﺳﻮﻻ ﻓﻲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪،‬‬ ‫ً‬ ‫ﺴ َﻠ َﺦ ﻣِ ْﻨ َﻬﺎ«‪ .‬ﻭﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ َﻋﻤْﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻭﺯﻳﺪ ﺑﻦ ﺃ ْﺳﻠَﻢ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺃ َﻣﻴّﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼ ْﱠﻠﺖ ﺍﻟﺜﱠﻘﻔﻲ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻗﺮﺃ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻋﻠﻢ ﺃﻥ ﷲ ﻣُﺮْ ِﺳ ٌﻞ‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ »ﻓَﭑ ْﻧ َ‬
‫ﻭﺭﺟﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﻮ ﺫﻟﻚ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺳﻞ ﻣﺤﻤﺪًﺍ ﺣﺴﺪﻩ ﻭﻛﻔﺮ ﺑﻪ ♦ ﻡ‪ (1‬ﻗﺪ ﻳﻜﻮﻥ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺑﻠﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﻋﻨﻪ ﺳﻔﺮ ﺍﻟﺨﺮﻭﺝ )ﺍﻟﻔﺼﻮﻝ ‪ 22‬ﺇﻟﻰ ‪ 24‬ﻭ‪ 8 :31‬ﻭ‪ (16‬ﻭﻗﺘﻠﻪ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻮﻥ ﻷﻧﻪ ﺟﺮ ﺃﺑﻨﺎء ﺍﺳﺮﺍﺋﻴﻞ ﺇﻟﻰ ﺧﻴﺎﻧﺔ ﷲ‪.‬‬
‫ﺍﺭﻡ ﺣﺠﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻜﻠﺐ ﺍﻟﺬﻱ ﻳﺘﺮﻙ ﺻﺎﺣﺒﻪ ﻭﻳﺠﺮﻱ ﺧﻠﻔﻚ« )ﻓﺮﻳﺤﺔ‪ :‬ﺃﺣﻴﻘﺎﺭ ﺣﻜﻴﻢ ﻣﻦ ﺍﻟﺸﺮﻕ ﺍﻷﺩﻧﻰ ﺍﻟﻘﺪﻳﻢ‪ ،‬ﺭﻗﻢ‬ ‫‪ِ (1‬ﺷ ْﻴﻨَﺎ ♦ ﻡ‪ (1‬ﻻ ﻳﻌﺮﻑ ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﺣﻴﻘﺎﺭ‪» :‬ﻳﺎ ﺑﻨﻲ‪ِ ،‬‬ ‫‪5‬‬

‫‪ ،33‬ﺹ ‪ .(75‬ﻭﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﻏﻴﺮ ﻭﺍﺿﺢ ﻭﻗﺪ ﻓﺴﺮ ﺍﻟﻤﻨﺘﺨﺐ ﺍﻟﺠﻤﻠﺔ ﺍﻷﻭﻟﻰ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻭﻟﻮ ﺷﺌﻨﺎ ﺭﻓﻌﻪ ﺇﻟﻰ ﻣﻨﺎﺯﻝ ﺍﻷﺑﺮﺍﺭ ﻟﺮﻓﻌﻨﺎﻩ ﺇﻟﻴﻬﺎ‪ ،‬ﺑﺘﻮﻓﻴﻘﻪ ﻟﻠﻌﻤﻞ ﺑﺘﻠﻚ ﺍﻵﻳﺎﺕ‪ ،‬ﻭﻟﻜﻨﻪ ﺗﻌﻠﻖ‬
‫ﺑﺎﻷﺭﺽ ﻭﻟﻢ ﻳﺮﺗﻔﻊ ﺇﻟﻰ ﺳﻤﺎء ﺍﻟﻬﺪﺍﻳﺔ‪ ،‬ﻭﺍﺗﺒﻊ ﻫﻮﺍﻩ‪ ،‬ﻓﺼﺎﺭ ﺣﺎﻟﻪ ﻓﻲ ﻗﻠﻘﻪ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻭﺍﻧﺸﻐﺎﻟﻪ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﺗﻔﻜﻴﺮﻩ ﺍﻟﻤﺘﻮﺍﺻﻞ ﻓﻲ ﺗﺤﺼﻴﻠﻬﺎ ﻛﺤﺎﻝ ﺍﻟﻜﻠﺐ ﻓﻲ ﺃﺳﻮﺃ ﺃﺣﻮﺍﻟﻪ ﻋﻨﺪﻣﺎ ﻳﻠﻬﺚ ﺩﺍﺋ ًﻤﺎ‪ ،‬ﺇﻥ‬
‫ﺯﺟﺮﺗﻪ ﺃﻭ ﺗﺮﻛﺘﻪ‪ ،‬ﺇﺫ ﻳﻨﺪﻟﻊ ﻟﺴﺎﻧﻪ ﻣﻦ ﺍﻟﺘﻨﻔﺲ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﻁﺎﻟﺐ ﺍﻟﺪﻧﻴﺎ ﻳﻠﻬﺚ ﻭﺭﺍء ﻣﺘﻌﻪ ﻭﺷﻬﻮﺍﺗﻪ ﺩﺍﺋ ًﻤﺎ )‪.(http://goo.gl/9JCC5Z‬‬
‫‪َ (1‬ﻣﺜ َ ُﻞ ْﺍﻟﻘ َْﻮ ِﻡ‪ ،‬ﻣِ ﺜْ ُﻞ ْﺍﻟﻘ َْﻮ ِﻡ‪.‬‬ ‫‪6‬‬

‫‹ُ«‪.‬‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ »ﺑِﺂ َ َﻳﺎﺗِﻨَﺎ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﻳَ ْﻬ ِﺪ ﱠ‬ ‫‪7‬‬

‫ﻗﺎﺋﻼ‪َ » :‬ﻣﻦ ﺃُﺭﺳِﻞ‪ ،‬ﻭ َﻣﻦ‬ ‫ﺴﻴِّ ِﺪ ً‬‫ﺻﻮﺕَ ﺍﻟ ﱠ‬ ‫ﺳ ِﻤﻌﺖُ َ‬ ‫ﺸ ّﻢ« )ﻣﺰﺍﻣﻴﺮ ‪(6-5 :115‬؛ »ﻭ َ‬ ‫ﻧﻮﻑ ﻭﻻ ﺗ َ ُ‬ ‫ﺒﺼﺮ ﻟَﻬﺎ ﺁﺫﺍﻥٌ ﻭﻻ ﺗ َﺴﻤ َﻊ ﻟَﻬﺎ ﺃ ُ ٌ‬ ‫ﻋﻴﻮﻥٌ ﻭﻻ ﺗ ُ ِ‬ ‫‪ (1‬ﺫَ َﺭﺍﻧَﺎ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻟَﻬﺎ ﺃ َ ْﻓﻮﺍﻩٌ ﻭﻻ ﺗَﺘ َﻜﻠَﻢ ﻟَﻬﺎ ُ‬ ‫‪8‬‬
‫ﺾ َﻋﻴﻨَﻴﻪ ِﻟﺌَﻼﱠ‬ ‫ﺸ ْﻌﺐ ﻭﺛ َ ِﻘّﻞْ ﺃُﺫُﻧَﻴﻪ ﻭﺃَﻏﻤِ ْ‬ ‫ﻠﺐ ﻫﺬﺍ ﺍﻟ ﱠ‬ ‫ِﻆ ﻗَ َ‬ ‫َﻌﺮﻓﻮﺍ ﻏَﻠّ ْ‬
‫ِ‬ ‫ﺗ‬ ‫ﻭﻻ‬ ‫ﺍ‬ ‫َﻈﺮ‬
‫ً‬ ‫ﻧ‬ ‫ﺮﻭﺍ‬ ‫ُ‬
‫ﻈ‬ ‫ﻭﺁﻧ‬ ‫ﻤﻮﺍ‬ ‫ﻬ‬‫َ‬ ‫َﻔ‬ ‫ﺗ‬ ‫ﻭﻻ‬ ‫ًﺎ‬‫ﻋ‬‫ﻤﺎ‬ ‫ﺳ‬
‫َ‬ ‫ﻌﻮﺍ‬ ‫ﻤ‬
‫َ‬ ‫ِﺳ‬ ‫ﺍ‬ ‫ْﺐ‪:‬‬ ‫ﻌ‬ ‫ﱠ‬
‫ﺸ‬ ‫ﺍﻟ‬ ‫ﻟﻬﺬﺍ‬ ‫ﻞْ‬‫ُ‬ ‫ﻗ‬ ‫ﻭ‬ ‫ﻫ‬
‫َﺐْ‬ ‫ﻄ ِﻠﻖُ ﻟﻨﺎ؟« ﻓﻘُﻠﺖُ ‪» :‬ﻫﺎ َءﻧﺬﺍ ﻓﺄَﺭﺳ ِْﻠﻨﻲ«‪ .‬ﻓﻘﺎﻝ‪ِ » :‬ﺇﺫ‬ ‫ﻳَﻨ َ‬
‫ﺕ‬‫ﺳﺮﺍﺭ َﻣﻠﻜﻮ ِ‬ ‫َ‬ ‫ُﺒﺼ َﺮ ﺑِﻌَﻴﻨَﻴﻪ ﻭﻳَﺴ َﻤ َﻊ ﺑِﺄُﺫُﻧَﻴﻪ ﻭﻳَﻔ َﻬ َﻢ ﺑﻘَﻠﺒﻪ َﻭﻳﺮﺟ َﻊ ﻓﻴُ ْﺸﻔﻰ« )ﺃﺷﻌﻴﺎ ‪(10-8 :6‬؛ »ﻓﺪَﻧﺎ ﺗ َﻼﻣﻴﺬُﻩ ﻭﻗﺎﻟﻮﺍ ﻟﻪ‪» :‬ﻟِﻤﺎﺫﺍ ﺗُﻜ ِﻠّ ُﻤﻬﻢ ﺑﺎﻷَﻣﺜﺎﻝ؟« ﻓﺄَﺟﺎﺑَﻬﻢ‪» :‬ﻷَﻧﱠﻜﻢ ﺃُﻋﻄﻴﺘُﻢ ﺃَﻧﺘُﻢ ﺃَﻥ ِ‬
‫ﺗﻌﺮﻓﻮﺍ ﺃ َ‬ ‫ﻳ ِ‬
‫‪136‬‬
 ‫ˆ‪@(a뎊‬‬ ‫‪fl ëfl @bflèič @ŽêìŽÇ†bÏ@ófl䏨a@bflþ a@čéÜK Ûčëfl‬‬ ‫]‪َ [---‬ﻭ ِ ﱠ¡ِ ۡٱﻷ َ ۡﺳ َﻤﺎ ٓ ُء ۡٱﻟﺤ ُۡﺴﻨ َٰﻰﻡ‪ ،1‬ﻓَ ۡﭑﺩﻋُﻮﻩُ ِﺑ َﻬﺎ‪.‬‬ ‫ﺴﻨَﻰ ﻓَﺎﺩْﻋُﻮﻩ ُ ِﺑ َﻬﺎ‬ ‫َﻭ ِ ﱠ¡ِ ْﺍﻷ َ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْ‬ ‫‪1‬‬
‫ﻡ‪180 :7\39‬‬
‫Ž‪@bflß@flæëflvŽî‬‬ ‫÷‪fl @éč‬‬ ‫‪fl c@ïčÏ@flæ뎇z‬‬ ‫‪č ÜŽí@flåíč‰ÛKa‬‬ ‫ِﻲ ﺃ َ ۡﺳ ٰ َٓﻤﺌِ ِﻪۦ‪~ .‬‬ ‫ﻓ‬ ‫‪1‬ﺕ‪1‬‬
‫ُﻭﻥَ‬ ‫ﺪ‬ ‫ﺤِ‬ ‫ُﻠ‬ ‫َﻭﺫَ ُﺭﻭﺍْﻥ‪ 1‬ٱﻟﱠﺬِﻳﻦَ ﻳ ۡ‬ ‫ﻪ‬
‫ِ‬ ‫ﺋ‬
‫ِ‬ ‫ﺎ‬ ‫ﻤ‬ ‫َ‬ ‫ﺳ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ُﻭﻥَ‬ ‫َﻭﺫَ ُﺭﻭﺍ ﺍﻟﱠﺬِﻳﻦَ ﻳ ُْﻠﺤِ ﺪ‬
‫ٓ‬
‫×‪@ @æfl ìÜàfl Èflí@(aìŽãb‬‬ ‫ﺳﻴ ُۡﺠﺰَ ۡﻭﻥَ َﻣﺎ ﻛَﺎﻧُﻮﺍْ َﻳﻌۡ َﻤﻠُﻮﻥَ ‪.‬‬ ‫َ‬ ‫ﻮﻥَ‬ ‫ُ‬ ‫ﻠ‬ ‫ﻤ‬ ‫ﺳﻴُﺠْﺰَ ْﻭﻥَ َﻣﺎ ﻛَﺎﻧُ َ ْ َ‬
‫ﻌ‬ ‫ﻳ‬ ‫ﻮﺍ‬ ‫َ‬
‫‡‪@ @æfl ìÛ‬‬‫¨‪č Èflí@éčiëfl @ğÕ‬‬ ‫‚‪ bči@flæ뎇èflí@òŞßc@bfläÔÜ‬‬‫‪fl @åŞàßč ëfl‬‬ ‫ﻖ‪َ ،‬ﻭﺑِِۦﻪ‬ ‫ّ‬ ‫ۡ‬ ‫‪ٞ‬‬
‫]‪َ [---‬ﻭﻣِ ﱠﻤﻦ َﺧﻠﻘﻨَﺎ‪ ،‬ﺃ ﱠﻣﺔ ﻳَﻬۡ ﺪ ُﻭﻥَ ﺑِﭑﻟ َﺤ ِ‬ ‫ُ‬ ‫ٓ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬ ‫ﻖ َﻭﺑِ ِﻪ‬ ‫َﻭﻣِ ﱠﻤ ْﻦ َﺧﻠَ ْﻘﻨَﺎ ﺃ ُ ﱠﻣﺔ ٌ ﻳَ ْﻬﺪ ُﻭﻥَ ﺑِﺎﻟ َﺤ ِ‬
‫ّ‬ ‫ْ‬ ‫‪2‬‬
‫ﻡ‪181 :7\39‬‬
‫ﻳَﻌۡ ِﺪﻟُﻮﻥَ ﺱ‪1‬ﺕ‪.1‬‬ ‫ﻳَ ْﻌ ِﺪﻟُﻮﻥَ‬
‫‪@áŽèu‬‬ ‫‪ŽŠ‬‬ ‫Ž‪ ‡flnflä‬‬ ‫‪fl @bflänč ífl bič @(aìŽi‰‬‬‫× ‪Ş‬‬ ‫‪ @flåíč‰ÛKaflë‬‬ ‫‪1‬‬
‫ﺳﻨَﺴۡ ﺘَﺪ ِﺭ ُﺟ ُﻬﻢ‬ ‫ۡ‬ ‫ٰ‬ ‫ْ‬ ‫ﱠ‬
‫ﺳﻨَ ْﺴﺘَﺪ ِْﺭ ُﺟ ُﻬ ْﻢ ﻣِ ْﻦ ]‪َ [---‬ﻭٱﻟﺬِﻳﻦَ َﻛﺬﺑُﻮﺍ ﺑِﺎﻳَﺘِﻨَﺎ‪َ ،‬‬ ‫ﱠ‬ ‫َﻭﺍﻟﱠﺬِﻳ َﻦ َﻛﺬﺑُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ َ‬ ‫َ‬ ‫ﱠ‬ ‫‪3‬‬
‫ﻡ‪182 :7\39‬‬
‫‪@ @æfl ìŽàÜ Èflí@bÛ@Žsîfly@åğß‬‬ ‫َ‬
‫ِ ّﻣﻦ َﺣ ۡﻴﺚ َﻻ ﻳَﻌۡ ﻠ ُﻤﻮﻥَ ‪.‬‬ ‫ُ‪2‬‬ ‫ۡ‬ ‫ْﺚ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ‬ ‫َﺣﻴ ُ‬
‫‪@ @µ‬‬‫‪ć nč ßfl @ðč‡î×@Şæg@áŽèÛ @ïčÜßcëfl‬‬ ‫ِﻴﻦ ‪.‬‬
‫ﺕ‪1‬‬
‫َﻭﺃﻣۡ ﻠِﻲ ﻟ ُﻬﻢۡ ‪ .‬ﺇِ ﱠﻥ ﻛ َۡﻴﺪِﻱ َﻣﺘ ٌ‬
‫‪1‬‬ ‫َ ﻥ‪1‬‬ ‫ُ‬ ‫ِﻴﻦ‬ ‫َﻭﺃ ُ ْﻣﻠِﻲ ﻟَ ُﻬ ْﻢ ﺇِ ﱠﻥ َﻛ ْﻴﺪِﻱ َﻣﺘ ٌ‬ ‫‪4‬‬
‫ﻡ‪183 :7\39‬‬
‫‪@æg@đòäŞ u‬‬ ‫‪č @åğß@áèjč y‬‬ ‫‪č bfl—ič @bflß@(a뎋Ø‬‬ ‫‪K Ð nfl ífl @áÛëfl c‬‬ ‫ﺼﺎﺣِ ﺒِ ِﻬﻢ ّﻣِﻦ ِﺟﻨﱠﺔٍ‪.‬‬ ‫]‪ [---‬ﺃ َ َﻭﻟَﻢۡ ﻳَﺘَﻔَ ﱠﻜ ُﺮﻭﺍْ؟ َﻣﺎ ﺑِ َ‬ ‫ﺼﺎﺣِ ﺒِ ِﻬ ْﻢ ﻣِ ْﻦ ِﺟﻨﱠ ٍﺔ‬ ‫ﺃ َ َﻭﻟَ ْﻢ ﻳَﺘَﻔَ ﱠﻜ ُﺮﻭﺍ َﻣﺎ ﺑِ َ‬ ‫ﻡ‪184 :7\39‬‬
‫‪5‬‬

‫‪@ @µ‬‬ ‫‪ć jč ßş @‹íč‰ãfl @bKÛg@flìçŽ‬‬ ‫ِﻳﺮ ﱡﻣﺒِﻴ ٌﻦ ‪.‬‬

‫ﺱ‪1‬‬
‫ِﺇ ۡﻥ ﻫ َُﻮ ِﺇ ﱠﻻ ﻧَﺬ ‪ٞ‬‬ ‫ِﻳﺮ ُﻣﺒِﻴ ٌﻦ‬ ‫ِﺇ ْﻥ ﻫ َُﻮ ِﺇ ﱠﻻ ﻧَﺬ ٌ‬
‫ ‪@čpìflàfl‬‬ ‫‪Ş Ûa@čpìØÜ ßfl @ïčÏ@(a뎋Ä‬‬ ‫‪ äflí@áÛëfl c‬‬ ‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬
‫ﺕ‬ ‫ﺕ‪ 1‬ٱﻟ ﱠ‬ ‫ﻈ ُﺮﻭﺍْ ﻓِﻲ َﻣﻠَ ُﻜﻮ ِ‬ ‫ﺕ ﺃ َ َﻭﻟَﻢۡ ﻳَﻨ ُ‬ ‫ﺎﻭﺍ ِ‬ ‫َ َ‬ ‫ﻤ‬ ‫ﺴ‬
‫ﱠ‬ ‫ﺍﻟ‬ ‫ﺕ‬
‫ِ‬ ‫ﻮ‬ ‫ُ‬ ‫ﻜ‬ ‫َ‬ ‫ﻠ‬ ‫ﻣ‬‫ﻈ ُﺮﻭﺍ ﻓ َ‬ ‫ِﻲ‬ ‫ﺃ َ َﻭﻟَ ْﻢ ﻳَ ْﻨ ُ‬ ‫‪6‬‬
‫ﻡ‪185 :7\39‬‬
‫‪@óflÇ‬‬ ‫‚ ‪fl @æcëfl @ïfl’@åčß@ŽéÜK Ûa@flÕÜ‬‬ ‫‪fl @bflßëfl @Šþaflë‬‬ ‫ٱ¡ ُ ﻣِﻦ ﺷ َۡﻲ ٖء‪َ ،‬ﻭﺃ َ ۡﻥ‬ ‫ﺽ َﻭ َﻣﺎ َﺧﻠَﻖَ ﱠ‬ ‫ِ‬ ‫ﺭ‬ ‫ۡ‬ ‫َ‬ ‫ٱﻷ‬ ‫ۡ‬ ‫ﻭ‬
‫َ‬ ‫ءٍ‬ ‫ﻲ‬ ‫ْ‬ ‫ﺷ‬
‫َ‬ ‫ﻦ‬ ‫ْ‬ ‫ﻣِ‬ ‫ُ‬ ‫}‬ ‫ﱠ‬ ‫ﻖَ‬ ‫َ‬ ‫ﻠ‬ ‫ﺧ‬ ‫َ‬ ‫ﺎ‬ ‫ﻣ‬‫َﻭ ْﺍﻷ َ ْﺭ ِ َ َ‬
‫ﻭ‬ ‫ﺽ‬
‫‪@ğðdjč Ï‬‬‫‪ @áŽèÜ u‬‬ ‫‹‪fl c @fll‬‬ ‫‪fl nfl Óa@č‡Ó‬‬ ‫‪ @flæìØífl @æc‬‬ ‫ﻱ‬
‫ِ ِّ‬ ‫َ‬ ‫ﺄ‬‫ﺒ‬‫َ‬ ‫ﻓ‬ ‫‪.‬‬ ‫َ ُ ‪1‬‬
‫ﻢۡ‬ ‫ﻬ‬ ‫ﻠ‬
‫َ َ َ ُ‬ ‫ﺟ‬ ‫ﺃ‬ ‫ﺏ‬ ‫َﺮ‬ ‫ﺘ‬ ‫ۡ‬
‫ٱﻗ‬ ‫ﺪ‬‫ِ‬ ‫َ‬ ‫ﻗ‬ ‫ﻥ‬
‫َ‬ ‫ﻮ‬ ‫ُ‬
‫ﻜ‬ ‫ﻳ‬
‫َ‬ ‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﻰ‬
‫ٓ‬ ‫َ َٰ‬ ‫ﺴ‬ ‫ﻋ‬ ‫ﺏ‬ ‫َ َ‬ ‫َﺮ‬ ‫ﺘ‬ ‫ْ‬
‫ﻗ‬ ‫ﺍ‬ ‫ﺪ‬ ‫ِ‬ ‫َ‬ ‫ﻗ‬ ‫ﻮﻥَ‬ ‫ُ‬
‫ﻜ‬ ‫ﺴﻰ ﺃ َ َ‬
‫ﻳ‬ ‫ﻥ‬‫ْ‬ ‫ﻋ َ‬ ‫َﻭﺃَ ْﻥ َ‬
‫‡‪@ @æfl ìŽäßč ûŽí@Žê‬‬ ‫‪fl Èfli@čsíč‡y‬‬ ‫‪fl‬‬ ‫ﺚ َﺑﻌۡ ﺪَ ۥﻩ ُ ﻳ ُۡﺆﻣِ ﻨُﻮﻥَ؟‬ ‫َﺣﺪِﻳ ِۢ‬ ‫ﺚ َﺑ ْﻌﺪَﻩ ُ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ‬ ‫ﻱ ِ َﺣﺪِﻳ ٍ‬ ‫ﺃ َ َﺟﻠُ ُﻬ ْﻢ ِ ّ‬
‫َ‬ ‫ﺄ‬ ‫ﺒ‬‫َ‬ ‫ﻓ‬
‫‪@áŽçŠ‬‬ ‫‪Ž‰‬‬ ‫†‪fl ífl ëfl @ŽéÛ @flð‬‬‫‪č bflç@bÜÏ‬‬ ‫‪ @ŽéÜK Ûa@ÝÜč ›Ží@åflß‬‬ ‫ِﻱ ﻟﻪُۥ‪َ .‬ﻭﻳَﺬ ُﺭ ُﻫﻢۡ ﻓِﻲ‬
‫‪1‬‬ ‫َ‬ ‫َ‬ ‫ٱ¡ُ‪ ،‬ﻓﻼ ﻫَﺎﺩ َ‬ ‫َ‬ ‫َ‬ ‫َﻣﻦ ﻳُﻀ ِﻠ ِﻞ ﱠ‬ ‫ۡ‬ ‫َ‬
‫ِﻱ ﻟﻪ ُ َﻭﻳَﺬ ُﺭﻫُ ْﻢ‬ ‫َ‬ ‫} ُ ﻓﻼ ﻫَﺎﺩ َ‬ ‫َ‬ ‫َ‬ ‫ﻀ ِﻠ ِﻞ ﱠ‬ ‫َﻣ ْﻦ ﻳُ ْ‬ ‫‪7‬‬
‫ﻡ‪186 :7\39‬‬
‫‪@ @æfl ìŽèàfl Èflí@áèäč îfl Ì @ïčÏ‬‬ ‫ﻁﻐﻴَﻨِ ِﻬﻢۡ ﻳَﻌۡ َﻤ ُﻬﻮﻥَ ‪.‬‬
‫ﺕ‪1‬‬ ‫ٰ‬ ‫ۡ‬ ‫ُ‬ ‫ﻁ ْﻐﻴَﺎﻧِ ِﻬ ْﻢ ﻳَ ْﻌ َﻤ ُﻬﻮﻥَ‬ ‫ﻓِﻲ ُ‬
‫‪@bflàãŞ g@ÝÓ@bflèîflŽ‹Žß@flæbŞíc @čòÇ‬‬ ‫‪fl bޏÛa@åÇ‬‬ ‫‪fl @Ùãfl ì܏flí‬‬ ‫‪1‬‬
‫ﻋﺔِ‪» :‬ﺃﻳﱠﺎﻥَ‬‫َ‬ ‫ﻋ ِﻦ ٱﻟﺴﱠﺎ َ‬ ‫]‪ [---‬ﻳَ ۡﺴﻠﻮﻧَﻚَ َ‬ ‫ُ‬ ‫ﺳﺎﻫَﺎ‬ ‫ﻋ ِﺔ ﺃﻳﱠﺎﻥَ ُﻣ ْﺮ َ‬ ‫َ‬ ‫ﻋ ِﻦ ﺍﻟﺴﱠﺎ َ‬ ‫ﻳَﺴْﺄَﻟُﻮﻧَﻚَ َ‬
‫‪8‬‬
‫ﻡ‪187 :7\39‬‬
‫‪@flìçŽ @bKÛg@bflènč ÓflìÛč@bflèînÜv‬‬ ‫‪fl íŽ @bÛ@ïğiŠ‬‬ ‫‪fl @fl‡äčÇ@bflèàŽ ÜčÇ‬‬ ‫ﺳﯨٰ َﻬﺎ؟« ﻗُ ۡﻞ‪» :‬ﺇِﻧﱠ َﻤﺎ ﻋِﻠ ُﻤ َﻬﺎ ﻋِﻨﺪ َ َﺭﺑِّﻲ ‪َ .‬ﻻ‬
‫ﻡ‪1‬‬ ‫ۡ‬ ‫ُﻣ ۡﺮ َ‬ ‫ﻗُﻞْ ﺇِﻧﱠ َﻤﺎ ﻋ ِْﻠ ُﻤ َﻬﺎ ِﻋ ْﻨﺪ َ َﺭﺑِّﻲ َﻻ ﻳُ َﺠﻠِﻴ َﻬﺎ‬
‫ّ‬
‫ ‪@áØîčmdflm@bÛ@Šþaflë@čpìflàfl‬‬ ‫‪Ş Ûa@ïčÏ@oÜÔ‬‬ ‫‪ qfl‬‬ ‫ﺕ‬‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬ ‫ﻳُ َﺠﻠِﻴ َﻬﺎ ﻟ َِﻮﻗﺘِ َﻬﺎ ٓ ﺇِ ﱠﻻ ﻫ َُﻮ‪ .‬ﺛَﻘُﻠَ ۡﺖ ﻓِﻲ ٱﻟ ﱠ‬ ‫‪1‬‬ ‫ﺕ‬ ‫ۡ‬ ‫ّ‬ ‫ﺕ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫ﺖ ﻓِﻲ ﺍﻟ ﱠ‬ ‫ﻟ َِﻮ ْﻗﺘِ َﻬﺎ ﺇِ ﱠﻻ ﻫ َُﻮ ﺛَﻘُﻠَ ْ‬
‫‪@ÝÓ@bflèäflÇ@ĞïÐč y‬‬ ‫×‪fl @ÙãŞ d‬‬ ‫‪ @Ùãfl ì܏flí@òflnÌfli@bKÛg‬‬ ‫ﺽﺕ‪َ .2‬ﻻ ﺗ َۡﺄﺗِﻴ ُﻜﻢۡ ﺇِ ﱠﻻ ﺑَ ۡﻐﺘ َٗﺔ‪ .«2‬ﻳَ ۡﺴﻠُﻮﻧَﻚَ‬ ‫ﺽ َﻻ ﺗ َﺄْﺗِﻴ ُﻜ ْﻢ ﺇِ ﱠﻻ ﺑَ ْﻐﺘَﺔً ﻳَﺴْﺄَﻟُﻮﻧَﻚَ َﻭ ۡٱﻷ َ ۡﺭ ِ‬ ‫َﻭ ْﺍﻷ َ ْﺭ ِ‬
‫‪@‘bŞäÛa@fl‹rfl ×c@ŞåØ‬‬ ‫‪č Û ëfl @čéÜKÛa@fl‡äčÇ@bflèàŽ ÜčÇ@bflàãŞ g‬‬ ‫ﻋ ۡﻨ َﻬﺎ‪3‬ﺕ‪ .3‬ﻗُ ۡﻞ‪ِ » :‬ﺇﻧﱠ َﻤﺎ ﻋ ِۡﻠ ُﻤ َﻬﺎ ﻋِﻨﺪ َ‬ ‫ﻲ َ‬ ‫ﱞ‬ ‫ﻔ‬
‫ِ‬ ‫ﺣ‬
‫َ‬ ‫ﻚَ‬ ‫ﱠ‬ ‫ﻧ‬ ‫َ‬ ‫َﺄ‬ ‫ﻛ‬ ‫َ‬ ‫ﺪ‬ ‫ْ‬
‫ﻨ‬ ‫ﻋ‬
‫ِ‬ ‫ﺎ‬ ‫ﻬ‬
‫َ‬ ‫ﻤ‬
‫ُ‬ ‫ْ‬
‫ِﻠ‬ ‫ﻋ‬ ‫ﺎ‬ ‫ﻤ‬
‫ِ َ‬ ‫ﱠ‬ ‫ﻧ‬ ‫ﺇ‬ ‫ﻞ‬ ‫ْ‬ ‫ُ‬ ‫ﻗ‬ ‫ﺎ‬ ‫ﻛَﺄَﻧﱠﻚَ َﺣ ﱞ َ‬
‫ﻬ‬ ‫ْ‬
‫ﻨ‬ ‫ﻋ‬
‫َ‬ ‫ﻲ‬ ‫ﻔ‬‫ِ‬
‫‪@ @æfl ìŽàÜ Èflí@bÛ‬‬ ‫ﺎﺱ َﻻ ﻳَﻌۡ ﻠَ ُﻤﻮﻥَ ﺱ‪.1‬‬ ‫¡«‪َ ~ .‬ﻭ ٰﻟَﻜ ﱠِﻦ ﺃ َ ۡﻛﺜ َ َﺮ ٱﻟﻨﱠ ِ‬ ‫ٱ ﱠِ‬ ‫ﺎﺱ َﻻ ﻳَ ْﻌﻠَ ُﻤﻮﻥَ‬ ‫}ِ َﻭﻟَﻜ ﱠِﻦ ﺃ َ ْﻛﺜ َ َﺮ ﺍﻟﻨﱠ ِ‬ ‫ﱠ‬

‫ُﺒﺼﺮﻭﻥ‪ ،‬ﻭﻷَﻧﱠﻬﻢ‬ ‫ﻈﺮﻭ َﻥ ﻭﻻ ﻳ ِ‬ ‫ﻛﻠّ ُﻤﻬﻢ ﺑِﺎﻷَﻣﺜﺎﻝ ﻷَﻧﱠﻬﻢ ﻳَﻨ ُ‬ ‫ﻄﻮﺍ ﺫﻟﻚ‪ .‬ﻷَﻥﱠ َﻣﻦ ﻛﺎﻥَ ﻟَﻪ ﺷَﻲء‪ ،‬ﻳُ ْﻌﻄﻰ ﻓﻴَﻔﻴﺾ‪ .‬ﻭ َﻣﻦ ﻟﻴﺲ ﻟَﻪ ﺷَﻲء‪ ،‬ﻳُﻨﺘ َﺰَ ﻉُ ﻣﻨﻪ ﺣﺘ ﱠﻰ ﺍﻟﱠﺬﻱ ﻟﻪ‪ .‬ﻭ ِﺇﻧﱠﻤﺎ ﺃ ُ ِ‬ ‫ﺴ َﻤﻮﺍﺕ‪ ،‬ﻭﺃ َ ﱠﻣﺎ ﺃُﻭ َﻟﺌِﻚَ ﻓﻠﻢ ﻳُﻌ َ‬ ‫ﺍﻟ ﱠ‬
‫‹ُ« ﺇﻟﻰ ﺍﻟﻤﺘﻜﻠﻢ »ﺫَ َﺭﺃْﻧَﺎ« ﺕ‪ (2‬ﺧﻄﺄ ﻋﻠﻤﻲ‪ :‬ﺗﻘﻮﻝ‬ ‫ﻳَﺴ َﻤﻌﻮ َﻥ ﻭﻻ ﻳَﺴ َﻤﻌﻮﻥ ﻭﻻ ﻫﻢ ﻳَﻔ َﻬﻤﻮﻥ« )ﻣﺘﻰ ‪ ♦ (13-10 :13‬ﺕ‪ (1‬ﺫﺭﺃ‪ :‬ﺃﻅﻬﺮ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ » َﻣ ْﻦ ﻳَ ْﻬ ِﺪ ﱠ‬
‫‹ُ ﻗُﻠُﻮﺑَ ُﻬ ْﻢ ِﺑﺄَﻧﱠ ُﻬ ْﻢ ﻗَ ْﻮ ٌﻡ َﻻ ﻳَ ْﻔﻘَ ُﻬﻮﻥَ « ﻭﺍﻵﻳﺔ ‪» 179 :7\39‬ﻟَ ُﻬ ْﻢ ﻗُﻠُﻮﺏٌ َﻻ ﻳَ ْﻔﻘَ ُﻬﻮ َﻥ‬ ‫ﻑ ﱠ‬
‫ﺻ َﺮ َ‬‫ﻁ ِﺒ َﻊ َﻋﻠَﻰ ﻗُﻠُﻮ ِﺑ ِﻬ ْﻢ ﻓَ ُﻬ ْﻢ َﻻ ﻳَ ْﻔﻘَ ُﻬﻮﻥَ « ﻭﺍﻵﻳﺔ ‪َ » 127 :9\113‬‬ ‫ﺍﻵﻳﺘﺎﻥ ‪ 3 :63\104‬ﻭ‪ُ » 87 :9\113‬‬
‫ﺑِ َﻬﺎ«‪ .‬ﻭﻟﻜﻦ ﻣﺮﻛﺰ ﺍﻟﺘﻔﻜﻴﺮ ﻫﻮ ﺍﻟﺪﻣﺎﻍ ﻭﻟﻴﺲ ﺍﻟﻘﻠﺐ‪.‬‬
‫‪ (1‬ﻳَ ْﻠ َﺤﺪُﻭﻥَ ♦ ﺕ‪ (1‬ﻳ ُْﻠﺤِ ﺪُﻭﻥَ ‪ :‬ﻳﻤﻴﻠﻮﻥ ﻭﻳﻨﺤﺮﻓﻮﻥ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪ ♦ 5 :9\113‬ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻳﺎ ﺭﺏ‪ ،‬ﺍﻋﺮﻑ ﺃﻥ ﺍﻟﻌﻠﻲ ﻳﺴﻤﻰ ﺍﻟﺮﺣﻤﺎﻥ‪ ،‬ﻷﻧﻪ ﻳﺒﺬﻝ ﺭﺣﻤﺘﻪ ﺇﻟﻰ ﺍﻟﺬﻳﻦ ﻟﻢ‬ ‫‪1‬‬

‫ﻳﺄﺗﻮﺍ ﺑﻌﺪ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻢ؛ ﻭﺍﻟﺮﺣﻴﻢ ﻷﻧﻪ ﻳﺮﺣﻢ ﺍﻟﺬﻳﻦ ﻳﻌﻮﺩﻭﻥ ﺇﻟﻰ ﺷﺮﻳﻌﺘﻪ؛ ﻭﺍﻟﺼﺒﻮﺭ ﻷﻧﻪ ﻳﺒﺮﻫﻦ ﻋﻠﻰ ﺻﺒﺮﻩ ﻋﻠﻰ ﺍﻟﺨﺎﻁﺌﻴﻦ ﻛﻤﺎ ﺗﺠﺎﻩ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺍﻟﺘﻲ ﺻﻨﻌﻬﺎ؛ ﻭﺍﻟﻜﺮﻳﻢ ﻷﻧﻪ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﻄﻲ ﺑﺎﻷﺣﺮﻯ ﻻ ﺃﻥ ﻳﻄﻠﺐ؛ ﻭﺍﻟﺸﻔﻮﻕ ﻷﻧﻪ ﻳﻨﺸﺮ ﺭﺣﻤﺘﻪ ﺑﻐﺰﺍﺭﺓ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﺍﻟﺤﺎﻟﻴﻴﻦ ﻭﺍﻟﻤﺎﺿﻴﻦ ﻭﺍﻵﺗﻴﻦ؛ ﻭﻓﻲ ﺍﻟﻮﺍﻗﻊ ﻓﺈﻧﻪ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﻳﻀﺎﻋﻒ ﺣﻨﻮﻩ ﻟﻤﺎ ﻛﺎﻥ ﺍﻟﻌﺎﻟﻢ ﻳﺴﺘﻄﻴﻊ‬
‫ﺃﻥ ﻳﻌﻴﺶ ﻭﻻ ﺳﻜﺎﻧﻪ؛ ﻭﺍﻟﻤﻌﻄﻲ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﻳﻤﻨﺢ ﻋﻨﺎﻳﺘﻪ ﻟﻜﻲ ﻳﺨﻔﻒ ﺍﻵﺛﺎﻡ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺍﺭﺗﻜﺒﻮﻫﺎ‪ ،‬ﻟﻤﺎ ﻛﺎﻥ ﻳﻮﺟﺪ ﺭﺟﻞ ﻣﻦ ﻋﺸﺮﺓ ﺁﻻﻑ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓ؛ ﻭﺍﻟﻘﺎﺿﻲ‬
‫ﺃﺧﻴﺮﺍ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﻳﺴﺎﻣﺢ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻗﺪ ﺧُﻠﻘﻮﺍ ﺑﻜﻠﻤﺘﻪ ﻭﻟﻢ ﻳﻜﻦ ﻳﻤﺴﺢ ﺃﻋﻤﺎﻟﻬﻢ ﺍﻟﺠﺎﺋﺮﺓ ﻟﻤﺎ ﻛﺎﻥ ﻗﺪ ﺑﻘﻲ ﺭﺑﻤﺎ ﻣﻦ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻼﻧﻬﺎﺋﻴﺔ ﺳﻮﻯ ﻗﻠﺔ ﻣﻦ ﺍﻟﺒﺸﺮ« )ﻋﺰﺭﺍ ﺍﻟﺮﺍﺑﻊ ‪139-132 :7‬‬
‫‪ -‬ﻛﺘﺎﺑﺎﺕ ﻣﺎ ﺑﻴﻦ ﺍﻟﻌﻬﺪﻳﻦ‪ ،‬ﺝ ‪ 3‬ﺹ ‪ .(332‬ﺍﻧﻈﺮ ﺑﺨﺼﻮﺹ ﺗﺸﺎﺑﻪ ﺃﺳﻤﺎء ﷲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭﻓﻲ ﺍﻟﻴﻬﻮﺩﻳﺔ ‪ ،Katsh‬ﺹ ‪.18‬‬
‫ﻣﺜﻼ ﺇﻻ ﻋﻴﺴﻰ ﺇﺑﻦ ﻣﺮﻳﻢ؟«‬ ‫ﻣﺜﻼ ﻣﻦ ﻋﻴﺴﻰ ﺃﺣﺒّﻪ ﻗﻮﻡ ﻓﻬﻠﻜﻮﺍ ﻓﻴﻪ‪ ،‬ﻭﺃﺑﻐﻀﻪ ﻗﻮﻡ ﻓﻬﻠﻜﻮﺍ ﻓﻴﻪ«‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻤﻨﺎﻓﻘﻮﻥ‪» :‬ﺃﻣﺎ ﻳﺮﺿﻰ ﻟﻪ ً‬ ‫ﺱ‪ (1‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻋﻦ ﻋﻠﻲ‪ :‬ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﺃﻧﻪ ﻗﺎﻝ‪» :‬ﺇﻥ ﻓﻴﻚ ً‬ ‫‪2‬‬

‫˜ ْﺍﻷ َ ْﺳ َﻤﺎ ُء ْﺍﻟ ُﺤ ْﺴﻨَﻰ« ﺇﻟﻰ‬ ‫ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ♦ ﺕ‪ (1‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺔ ﻵﻝ ﻣﺤﻤﺪ ﻭﺃﺗﺒﺎﻋﻬﻢ )ﺍﻟﻘﻤﻲ ‪ .(http://goo.gl/DAxOmi‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ » َﻭ ِ ﱠ ِ‬
‫ﺍﻟﻤﺘﻜﻠﻢ » َﺧﻠَ ْﻘﻨَﺎ«‪ .‬ﺧﻄﺄ‪َ :‬ﻳ ْﻬﺪُﻭﻥَ ﻟﻠﺤﻖ ﺃﻭ ﺇﻟﻰ ﺍﻟﺤﻖ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪َ :‬ﻳ ْﻬﺪُﻭﻥَ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﻳﺒﺼﺮﻭﻥ ﺃﻭ ﻳﻌﺮﻓﻮﻥ ﺃﻭ ﻳﺄﻣﺮﻭﻥ‪ .‬ﻭﺟﺎء ﻓﻲ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻳﺪﻋﻮﻥ ﻏﻴﺮﻫﻢ ﻟﻠﺤﻖ‬
‫ﻖ‪ .‬ﺟﺎءﺕ ﻛﻠﻤﺔ ﻳَ ْﻌ ِﺪﻟُﻮﻥَ ﻓﻲ ﺧﻤﺲ ﺁﻳﺎﺕ‪ 159 :7\39 :‬ﻭ‪ 181 :7\39‬ﻭ‪ 60 :27\48‬ﻭ‪ 1 :6\55‬ﻭ‪:6\55‬‬ ‫‹ُ ﻳَ ْﻬﺪِﻱ ﻟ ِْﻠ َﺤ ّ ِ‬
‫)‪ .(http://goo.gl/OE0Mcp‬ﻭﺟﺎء ﻓﻲ ﺍﻵﻳﺔ ‪ :35 :10\51‬ﱠ‬
‫‪ .150‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ ﺑﻤﻌﻨﻰ ﻳﻌﺪﻟﻮﻥ ﻋﻦ ﺍﻟﺤﻖ ﻭﺍﻹﻳﻤﺎﻥ ﻭﻳﻤﻴﻠﻮﻥ ﻟﻠﺒﺎﻁﻞ ﻭﺍﻟﺸﺮﻙ )ﺍﻟﻤﻨﺘﺨﺐ ‪ ،(http://goo.gl/lCPxOZ‬ﺑﻴﻨﻤﺎ ﻓﺴﺮﻫﺎ ﺗﻔﺴﻴﺮ ﺍﻟﺠﻼﻟﻴﻦ‪ :‬ﻳﺸﺮﻛﻮﻥ ﺑﺎ{ ﻏﻴﺮﻩ‬
‫)ﺍﻟﺠﻼﻟﻴﻦ ‪ .(http://goo.gl/3ZsCbt‬ﻭﻳﺮﻯ ‪ Sawma‬ﺍﻥ ﻛﻠﻤﺔ ﻳﻌﺪﻟﻮﻥ ﺳﺮﻳﺎﻧﻴﺔ ﻭﺗﻌﻨﻲ ﻳﻠﻮﻣﻮﻥ ﺃﻧﻔﺴﻬﻢ )‪ Sawma‬ﺹ ‪.(256‬‬
‫ﺳ َﻴ ْﺴﺘَﺪ ِْﺭ ُﺟ ُﻬ ْﻢ ‪َ (2‬ﺣ ْﻴﺚِ‪.‬‬
‫‪َ (1‬‬ ‫‪3‬‬

‫ﺳﻨَ ْﺴﺘَﺪ ِْﺭ ُﺟ ُﻬ ْﻢ« ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ » َﻭﺃ ُ ْﻣﻠِﻲ ‪َ ...‬ﻛ ْﻴﺪِﻱ«‪ .‬ﻭﻳﻜﻮﻥ ﺻﺤﻴﺢ ﺍﻵﻳﺔ‪ :‬ﻭﻧﻤﻠﻲ ﻟَ ُﻬ ْﻢ ﺇِﻥﱠ َﻛﻴْﺪﻧﺎ َﻣﺘِﻴﻦٌ ‪ .‬ﻭﻗﺪ ﺟﺎءﺕ ﻋﺒﺎﺭﺓ‬ ‫‪ (1‬ﺃَﻥﱠ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﺠﻤﻊ »ﺑِﺂ َ َﻳﺎﺗِﻨَﺎ َ‬ ‫‪4‬‬

‫ﺴ َﺒﻦﱠ ﺍﻟﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍ ﺃَﻧﱠ َﻤﺎ ﻧ ُْﻤﻠِﻲ ﻟَ ُﻬ ْﻢ َﺧﻴ ٌْﺮ ِﻷ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ ِﺇ ﱠﻧ َﻤﺎ ﻧُ ْﻤﻠِﻲ ﻟَ ُﻬ ْﻢ ِﻟ َﻴ ْﺰﺩَﺍﺩُﻭﺍ ِﺇﺛْ ًﻤﺎ َﻭﻟَ ُﻬ ْﻢ َﻋﺬَﺍﺏٌ ُﻣ ِﻬﻴ ٌﻦ ♦ ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬‫»ﻧﻤﻠﻲ ﻟﻬﻢ« ﻓﻲ ﺍﻵﻳﺔ ‪َ :178 :3\89‬ﻭ َﻻ َﻳﺤْ َ‬
‫ﺱ‪ (1‬ﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻗﺎﻡ ﺍﻟﻨﺒﻲ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ﻓﺪﻋﺎ ﻗﺮﻳﺸﺎ ﻓﺠﻌﻞ ﻳﺪﻋﻮﻫﻢ ﻓﺨﺬﺍ ﻓﺨﺬﺍ ﻳﺎ ﺑﻨﻲ ﻓﻼﻥ ﻳﺎ ﺑﻨﻲ ﻓﻼﻥ ﻳﺤﺬﺭﻫﻢ ﺑﺄﺱ ﷲ ﻭﻭﻗﺎﺋﻌﻪ ﻓﻘﺎﻝ ﻗﺎﺋﻠﻬﻢ ﺇﻥ ﺻﺎﺣﺒﻜﻢ ﻫﺬﺍ ﻟﻤﺠﻨﻮﻥ ﺑﺎﺕ ﻳﻬﻮﺕ ﺇﻟﻰ‬ ‫‪5‬‬

‫ﺍﻟﺼﺒﺎﺡ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬

‫‪ (1‬ﺁ َﺟﺎﻟُ ُﻬ ْﻢ ♦ ﺕ‪ (1‬ﻛﻠﻤﺔ ﻣﻠﻜﻮﺕ ﻣﻦ ﺍﻟﻌﺒﺮﻳﺔ ﻭﺍﻵﺭﺍﻣﻴﺔ‪.‬‬ ‫‪6‬‬

‫‪َ (1‬ﻭﻧَﺬَ ُﺭﻫُ ْﻢ‪َ ،‬ﻭﻳَﺬَﺭْ ﻫُ ْﻢ‪َ ،‬ﻭﻧَﺬَﺭْ ﻫُ ْﻢ ♦ ﺕ‪ (1‬ﻳَ ْﻌ َﻤ ُﻬﻮﻥ‪ :‬ﻳﺘﺤﻴﺮﻭﻥ ﻭﻳﺘﺨﺒﻄﻮﻥ‪.‬‬ ‫‪7‬‬

‫‪ (1‬ﺇِﻳﱠﺎﻥَ ‪ (2‬ﺑَﻐَﺘَﺔً‪ ،‬ﺑَﻐَﺘﱠﺔً ‪ (3‬ﺑﻬﺎ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻗﺎﻝ َﺟﺒَﻞ ﺑﻦ ﺃﺑﻲ ﻗُﺸﻴﺮ ﻭﺷ َْﻤﻮﺍﻝ ﺑﻦ ﺯﻳﺪ ‪ -‬ﻭﻫﻤﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ‪ -‬ﻳﺎ ﻣﺤﻤﺪ ﺃﺧﺒﺮﻧﺎ ﻣﺘﻰ ﺍﻟﺴﺎﻋﺔ ﺇﻥ ﻛﻨﺖ ﻧﺒﻴًﺎ‪ ،‬ﻓﺈﻧﺎ ﻧﻌﻠﻢ ﻣﺘﻰ ﻫﻲ؟‬ ‫‪8‬‬

‫ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ .‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻗﺎﻟﺖ ﻗﺮﻳﺶ ﻟﻤﺤﻤﺪ‪ :‬ﺇﻥ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻚ ﻗﺮﺍﺑﺔ‪ ،‬ﻓﺄﺳ ﱠِﺮ ﺇﻟﻴﻨﺎ ﻣﺘﻰ ﺗﻜﻮﻥ ﺍﻟﺴﺎﻋﺔ؟ ﻓﻨﺰﻟﺖ‪» :‬ﻳَ ْﺴﺄَﻟُﻮﻧَﻚَ َﻋ ِﻦ ٱﻟﺴﱠﺎ َﻋ ِﺔ«‪ .‬ﻭﻋﻦ ﻗﺮﻅﺔ ﺑﻦ ﺣﺴﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﻤﻌﺖ ﺃﺑﺎ ﻣﻮﺳﻰ‬
‫ﻓﻲ ﻳﻮﻡ ﺟﻤﻌﺔ ﻋﻠﻰ ﻣﻨﺒﺮ ﺍﻟﺒﺼﺮﺓ ﻳﻘﻮﻝ‪ :‬ﺳﺌﻞ ﺍﻟﻨﺒﻲ ﻋﻦ ﺍﻟﺴﺎﻋﺔ ﻭﺃﻧﺎ ﺷﺎﻫﺪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﷲ ﻻ ﻳُ َﺠﻠِّﻴﻬﺎ ﻟﻮﻗﺘﻬﺎ ﺇﻻ ﻫﻮ؛ ﻭﻟﻜﻦ ﺳﺄﺣﺪﺛﻜﻢ ﺑﺄ َ ْﺷ َﺮﺍﻁِ ﻬﺎ ﻭﻣﺎ ﺑﻴﻦ ﻳﺪﻳﻬﺎ‪ ،‬ﺇﻥ ﺑﻴﻦ ﻳﺪﻳﻬﺎ ﺭﺩ ًﻣﺎ‬
‫ﻣﻦ ﺍﻟﻔﺘﻦ ﻭﻫَﺮْ ﺟًﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻭﻣﺎ ﺍﻟ َﻬﺮْ ﺝ ﻳﺎ ﺭﺳﻮﻝ ﷲ؟ ﻗﺎﻝ‪ :‬ﻫﻮ ﺑﻠﺴﺎﻥ ﺍﻟﺤﺒﺸﺔ‪ :‬ﺍﻟﻘﺘﻞ‪ ،‬ﻭﺃﻥ ﺗﺠﻒ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻥ ﺗﻠﻘﻰ ﺑﻴﻨﻬﻢ ﺍﻟﻤﻨﺎﻛﺮﺓ ﻓﻼ ﻳﻜﺎﺩ ﺃﺣﺪ ﻳﻌﺮﻑ ﺃﺣﺪًﺍ‪ ،‬ﻭﻳﺮﻓﻊ ﺫﻭﻭ ﺍﻟﺤﺠﻰ‪،‬‬
‫ﻣﻨﻜﺮﺍ ♦ ﺕ‪ (1‬ﻳُ َﺠ ِّﻠﻴ َﻬﺎ‪ :‬ﻳﻈﻬﺮﻫﺎ‪ .‬ﺧﻄﺄ‪ :‬ﻳُ َﺠ ّﻠِﻴ َﻬﺎ ﻓﻲ َﻭ ْﻗﺘِ َﻬﺎ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺟﻠﻰ ﻳﺘﻀﻤﻦ ﻣﻌﻨﻰ ﺍﺑﺪﻯ ﻭﺍﻟﻤﺘﻌﺪﻱ ﺑﺎﻟﻼﻡ ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺛَﻘُﻠَﺖْ‬ ‫ً‬ ‫ﻭﺗﺒﻘﻰ َﺭ َﺟﺎ َﺟﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﺗﻌﺮﻑ ﻣﻌﺮﻭﻓًﺎ ﻭﻻ ﺗ ُ ْﻨﻜ ُِﺮ‬
‫ﻲ )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪،‬‬ ‫ﻲ َﻋ ْﻨ َﻬﺎ‪ :‬ﻣﺒﺎﻟﻎ ﻓﻲ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻬﺎ‪ .‬ﻧﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ‪ :‬ﻳَ ْﺴﺄَﻟُﻮﻧَﻚَ َﻋ ْﻨ َﻬﺎ َﻛﺄَﻧﱠﻚَ َﺣ ِﻔ ﱞ‬ ‫ﺽ‪ .‬ﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺛَﻘُ َﻠﺖْ ﺗﻀﻤﻦ ﻣﻌﻨﻰ ﻋﻈﻤﺖ ﺕ‪َ (3‬ﺣ ِﻔ ﱞ‬ ‫ﺕ َﻭ ْﺍﻷَﺭْ ِ‬‫ﺎﻭﺍ ِ‬‫ﺴ َﻤ َ‬‫ﻋﻠﻰ ﺍﻟ ﱠ‬
‫ﻈ َﺮﻩ ﻋﻠﻰ ﺃَﺑ ِﻨﻴَ ِﺔ ﺍﻟ َﻬﻴﻜَﻞ‪ .‬ﻓﺄَﺟﺎﺑَﻬﻢ‪» :‬ﺃَﺗ َﺮﻭﻥَ ﻫﺬﺍ ُﻛﻠﱠﻪ؟ ﺍﻟ َﺤ ﱠﻖ‬ ‫ﺳﺎﺋﺮ‪ ،‬ﻳَﺴﺘ َﻮﻗِﻔﻮﻥَ َﻧ َ‬
‫ٌ‬ ‫ﻲ ﺑﻬﺎ ♦ ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﺧ ََﺮ َﺝ ﻳﺴﻮﻉُ ﻣِ ﻦَ ﺍﻟ َﻬﻴﻜَﻞ‪ ،‬ﻓﺪَﻧﺎ ِﺇﻟﻴ ِﻪ ﺗﻼﻣﻴﺬُﻩ‪ ،‬ﻭﻫﻮ‬ ‫ﱞ‬ ‫ﻔ‬
‫ِ‬ ‫ﺣ‬
‫َ‬ ‫ﻚَ‬ ‫ﱠ‬ ‫ﻧ‬‫َ‬ ‫ﺄ‬‫ﻛ‬‫َ‬ ‫ﺧﻄﺄ‪:‬‬ ‫ﺟﺰء ‪ ،2‬ﺹ ‪.(50‬‬
‫ﺍﻟﺰﻳﺘﻮﻥ‪ ،‬ﺩَﻧﺎ ﻣِ ﻨﻪ ﺗﻼﻣﻴﺬُﻩ ﻓﺎﻧﻔ ََﺮﺩﻭﺍ ﺑِﻪ ﻭﺳﺄَﻟﻮﻩ‪» :‬ﻗُﻞْ َﻟﻨﺎ ﻣﺘﻰ ﺗﻜﻮ ُﻥ ﻫﺬﻩ ﺍﻷُﻣﻮﺭ ﻭﻣﺎ َﻋﻼ َﻣﺔ ُ‬ ‫ﺟﺎﻟﺲ ﻓﻲ َﺟ َﺒ ِﻞ ﱠ‬
‫ٌ‬ ‫َﻴﺮ ﺃَﻥ ﻳُﻨﻘَﺾ«‪ .‬ﻭﺑﻴﻨَﻤﺎ ﻫﻮ‬ ‫ُﺘﺮﻙَ ﻫُﻨﺎ َﺣ َﺠ ٌﺮ ﻋﻠﻰ َﺣ َﺠﺮ‪ ،‬ﻣِ ﻦ ﻏ ِ‬ ‫ﺃَﻗﻮ ُﻝ ﻟﻜﻢ‪ :‬ﻟﻦ ﻳ َ‬
‫ﻣﻮﺭ ُﻛﻠﱡﻬﺎ‪ .‬ﺍﻟﺴﱠﻤﺎ ُء ﻭﺍﻷَﺭﺽُ ﺗ َﺰﻭﻻﻥ‪ ،‬ﻭﻛﻼﻣﻲ ﻟﻦ ﻳَﺰﻭﻝ‪ .‬ﻓَﺄ َ ﱠﻣﺎ ﺫﻟﻚَ ﺍﻟﻴﻮ ُﻡ ﻭﺗﻠﻚَ ﺍﻟﺴﱠﺎ َﻋﺔ‪ ،‬ﻓﻤﺎ ﻣِﻦ ﺃَ َﺣ ٍﺪ‬ ‫َﻣﺠﻴﺌِﻚَ ﻭﻧِﻬﺎﻳ ِﺔ ﺍﻟﻌﺎﻟَﻢ؟ ]‪ [...‬ﺍﻟ َﺤ ﱠﻖ ﺃَﻗﻮ ُﻝ ﻟﻜﻢ‪َ :‬ﻟﻦ ﻳَﺰﻭ َﻝ ﻫﺬﺍ ﺍﻟﺠﻴ ُﻞ ﺣﺘﱠﻰ ﺗ َﺤﺪُﺙَ ﻫﺬِﻩ ﺍﻷ ُ ُ‬
‫ﺕ ﻭﻻ ﺍﻹﺑﻦ ﺇِﻻﱠ ﺍﻵﺏُ َﻭﺣْ ﺪَﻩ« )ﻣﺘﻰ ‪ 3-1 :24‬ﻭ‪36-34‬؛ ﻧﺺ ﻣﺸﺎﺑﻪ ﻓﻲ ﻣﺮﻗﺲ ‪ 3-1 :13‬ﻭ‪.(31-30‬‬ ‫ﺴ َﻤﻮﺍ ِ‬ ‫ﻳَﻌﻠَ ُﻤﻬﺎ‪ ،‬ﻻ َﻣﻼﺋﻜﺔُ ﺍﻟ ﱠ‬
‫‪137‬‬
 ‫‪@bflß@bKÛg@a₣‹š‬‬‫‪fl @bÛëfl @bÈÐflã@ïčÐfläÛč@ÙÜč ßc@bKÛ@ÝÓ‬‬ ‫ﺿ ’ﺮﺍ‪ِ ،‬ﺇ ﱠﻻ َﻣﺎ‬‫ﻻ ﺃَﻣۡ ِﻠﻚُ ِﻟﻨ َۡﻔﺴِﻲ ﻧ َۡﻔ ٗﻌﺎ َﻭ َﻻ َ‬ ‫ﻗُﻞ‪ » :‬ﱠ ٓ‬ ‫ﺿ ’ﺮﺍ ِﺇ ﱠﻻ‬ ‫ﻗُ ْﻞ َﻻ ﺃ َ ْﻣ ِﻠﻚُ ِﻟﻨَ ْﻔﺴِﻲ ﻧَ ْﻔﻌًﺎ َﻭ َﻻ َ‬ ‫ﻡ‪188 :7\39‬‬
‫‪1‬‬

‫’‪@flkîflÌÛa@ŽáÜ Çc@Žoä×@ìÛëfl @ŽéÜK Ûa@bfl‬‬ ‫ﺐ‪،‬‬ ‫َ‬ ‫ۡ‬

‫َﻴ‬ ‫ﻐ‬ ‫ۡ‬
‫ٱﻟ‬ ‫ﻢ‬
‫ُ‬ ‫َ‬ ‫ﻠ‬ ‫ۡ‬
‫ﻋ‬ ‫َ‬ ‫ﺃ‬ ‫ﻨﺖُ‬ ‫ُ‬ ‫ﻛ‬ ‫ﻮ‬‫ۡ‬ ‫َ‬ ‫ﻟ‬ ‫ﻭ‬
‫َ‬ ‫‪.‬‬ ‫ﺕ‪1‬‬
‫ٱ¡ُ‬‫ﺷﺎ ٓ َء ﱠ‬ ‫َ‬ ‫ْﺐ‬ ‫} ُ َﻭﻟَ ْﻮ ُﻛ ْﻨﺖُ ﺃ َ ْﻋﻠَ ُﻢ ْﺍﻟﻐَﻴ َ‬ ‫َﻣﺎ ﺷَﺎ َء ﱠ‬
‫ِﻲ ٱﻟﺴ ٓﱡﻮ ُء‪.‬‬ ‫ﻨ‬ ‫ﺴ‬ ‫ﻣ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ﺮ‬ ‫ۡ‬
‫َﻴ‬‫ﺨ‬ ‫ۡ‬
‫ٱﻟ‬ ‫ﻦَ‬ ‫ﺕُ‬ ‫ﺮ‬ ‫ۡ‬ ‫َ‬ ‫ﺜ‬ ‫ۡ‬
‫َﻜ‬ ‫ﺘ‬ ‫ۡ‬
‫َﺳ‬ ‫‪º‬‬ ‫ِﻲ‬ ‫ﻨ‬ ‫ﺴ‬ ‫ﻣ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻭ‬ ‫ْﺮ‬‫ﻴ‬ ‫َ‬
‫ﺨ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻦَ‬ ‫َﻻ ْﺳﺘ َ ْﻜﺜ َ ْﺮ ﻣِ‬
‫ﺕُ‬
‫ ‪@æg@ìşÛa@flïäč‬‬ ‫©@ ‪Ş ßfl @bflßëfl‬‬
‫‪ a@flåßč @Žp‹flrØflnŽbÛ‬‬ ‫ِ َ َ َ ﱠ َ‬ ‫‪،‬‬ ‫ﻣِ‬ ‫ِ َ َ َ ﱠ َ‬
‫‪@ @æfl ìŽäßč ûŽí@âìÔÛn@č“ifl ëfl @‹íč‰ãfl @bKÛg@bflãc‬‬ ‫ِﻴﺮ ِﻟّﻘَ ۡﻮ ٖﻡ ﻳ ُۡﺆﻣِ ﻨُﻮﻥَ ﺱ‪.«1‬‬ ‫ِﻳﺮ َﻭﺑَﺸ ‪ٞ‬‬ ‫ﺇِ ۡﻥ ﺃَﻧ َ۠ﺎ ﺇِ ﱠﻻ ﻧَﺬ ‪ٞ‬‬ ‫َ‬
‫ِﻴﺮ ِﻟﻘ ْﻮ ٍﻡ‬ ‫ِﻳﺮ َﻭﺑَﺸ ٌ‬ ‫ﺍﻟﺴﱡﻮ ُء ﺇِ ْﻥ ﺃَﻧَﺎ ﺇِﻻ ﻧَﺬ ٌ‬
‫ﱠ‬
‫ﻳُﺆْ ﻣِ ﻨُﻮﻥَ‬
‫‪@flÝÈ‬‬
‫‪flu‬‬ ‫‪fl ëfl @ñfl‡y‬‬ ‫‪č ëfl @÷ÐŞã@åğß@áØÔ‬‬ ‫‚ ‪ Ü‬‬
‫‪fl @ðč‰ÛKa@flìçŽ‬‬ ‫]‪ [---‬ﻫ َُﻮ ٱﻟﱠﺬِﻱ َﺧﻠَﻘَ ُﻜﻢ ِ ّﻣﻦ ﻧﱠ ۡﻔ ٖﺲ ٰ َﻭﺣِ ﺪ َٖﺓ‪،‬‬ ‫ﻫ َُﻮ ﺍﻟﱠﺬِﻱ َﺧﻠﻘﻜ ْﻢ ﻣِﻦ ﻧَﻔ ٍﺲ َﻭﺍﺣِ ﺪَﺓٍ‬
‫ْ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫‪2‬‬
‫ﻡ‪189 :7\39‬‬
‫‪@bflèÌfl mfl @bŞàÜ Ï‬‬
‫‪ @bflèîÛg@flåØ‬‬‫‪ flîÛč@bflèu‬‬ ‫‪fl ëflŒ@bflèäčß‬‬ ‫َﻭ َﺟﻌَ َﻞ ﻣِ ۡﻨ َﻬﺎ ﺯَ ۡﻭ َﺟ َﻬﺎ ِﻟﻴَ ۡﺴ ُﻜﻦَ ﺇِﻟَ ۡﻴ َﻬﺎ‪ .‬ﻓَﻠَ ﱠﻤﺎ‬ ‫َﻭ َﺟﻌَ َﻞ ﻣِ ْﻨ َﻬﺎ ﺯَ ْﻭ َﺟ َﻬﺎ ِﻟﻴَ ْﺴ ُﻜﻦَ ﺇِﻟَ ْﻴ َﻬﺎ ﻓَﻠ ﱠﻤﺎ‬
‫َ‬
‫ۡ ‪3 2‬‬
‫‪@oÜÔ‬‬ ‫‪ qc@bŞàÜ Ï‬‬
‫‪ @éči@pŞ‹àfl Ï‬‬ ‫‚‪ @bÐîčÐ‬‬ ‫‪fl @bzÜàfly@oÜàfl y‬‬ ‫‪fl‬‬ ‫ﺗَﻐَﺸﱠ ٰﯨ َﻬﺎ‪َ ،‬ﺣ َﻤﻠَ ۡﺖ َﺣ ۡﻤ ًﻼ‪َ 1‬ﺧﻔ ِٗﻴﻔﺎ ﻓَ َﻤ ﱠﺮﺕ ﺑِِۦﻪ ‪.‬‬ ‫ﺕ ﺑِ ِﻪ‬ ‫ﺖ َﺣ ْﻤ ًﻼ َﺧﻔِﻴﻔًﺎ ﻓَ َﻤ ﱠﺮ ْ‬ ‫ﺸﺎﻫَﺎ َﺣ َﻤﻠَ ْ‬ ‫ﺗَﻐَ ﱠ‬
‫ٱ¡َ‪َ ،‬ﺭﺑﱠ ُﻬ َﻤﺎ‪» :‬ﻟَﺌ ِۡﻦ َءﺍﺗ َۡﻴﺘَﻨَﺎ‬ ‫ﻋ َﻮﺍ ﱠ‬ ‫ﻓَﻠَ ﱠﻤﺎ ٓ ﺃ َ ۡﺛﻘَﻠَﺖ ‪ ،‬ﺩﱠ َ‬ ‫َ‬
‫}َ َﺭﺑﱠ ُﻬ َﻤﺎ ﻟَﺌ ِْﻦ ﺁﺗ َ ْﻴﺘَﻨَﺎ‬ ‫ﻋ َﻮﺍ ﱠ‬ ‫ﺖ ﺩَ َ‬ ‫ﻓَﻠَ ﱠﻤﺎ ﺃَﺛْﻘَﻠَ ْ‬
‫‪4‬‬
‫–‪@bzčÜ‬‬‫‪fl @bflänfl îflma@åč÷Û @bflàèŽ iŞ Š‬‬ ‫‪fl @fléÜKÛa@aflìÇ‬‬ ‫†‪fl‬‬‫‪Ş‬‬
‫ﺸﻜ ِِﺮﻳﻦَ «‪.‬‬ ‫ٰ‬ ‫ﱠ‬
‫ﺻﻠِﺤٗ ﺎ‪ ،‬ﻟﻨَ ُﻜﻮﻧ ﱠَﻦ ﻣِ ﻦَ ٱﻟ ﱠ‬ ‫ﺻﺎ ِﻟ ًﺤﺎ ﻟَﻨَﻜُﻮﻧ ﱠَﻦ ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫َٰ‬ ‫]‪[...‬‬ ‫ﺸﺎﻛ ِِﺮﻳﻦَ‬ ‫َ‬
‫ﺱ‪1‬‬ ‫ﺕ‪1‬‬
‫‪@ @åfl í‹Ø‬‬ ‫“ ‪č‬‬ ‫‪Ş Ûa@flåßč @Şåãfl ìØäfl ÛK‬‬
‫ﺻﻠِﺤٗ ﺎ‪َ ،‬ﺟ َﻌ َﻼ ﻟَ ۥﻪ ُ‬ ‫َٰ‬ ‫ﻓَﻠَ ﱠﻤﺎ ٓ َءﺍﺗ َٰﯨ ُﻬ َﻤﺎ ]‪[...‬‬ ‫ﺷ َﺮﻛَﺎ َء‬ ‫ﺻﺎ ِﻟ ًﺤﺎ َﺟ َﻌ َﻼ ﻟَﻪ ُ ُ‬ ‫ﻓَﻠَ ﱠﻤﺎ ﺁَﺗ َﺎ ُﻫ َﻤﺎ َ‬ ‫ﻡ‪190 :7\39‬‬
‫‪1‬‬ ‫ﺕ‬
‫‹×‪@bflàîčÏ@b‬‬ ‫’‪fl‬‬ ‫‪Ž @ŽéÛ @bÜÈ‬‬
‫‪flu‬‬‫–‪fl @bzčÜ‬‬ ‫‪fl @bflàèŽîflma@bŞàÜ Ï‬‬ ‫‬ ‫‪3‬‬

‫‹×‪@ @æfl ì‬‬ ‫‪ “Ží@bŞàÇ‬‬ ‫‪fl @ŽéÜK Ûa@óÜÈ‬‬ ‫‪fl nfl Ï‬‬
‫‪ @bflàèŽîflma‬‬ ‫ﻋ ﱠﻤﺎ‬ ‫ٱ¡ ُ َ‬ ‫ﺷ َُﺮ َﻛﺎ ٓ َء‪ 2 1‬ﻓِﻴ َﻤﺎ ٓ َءﺍﺗ َﯨٰ ُﻬ َﻤﺎ‪ ~ .‬ﻓَﺘ َ ٰ َﻌﻠَﻰ ﱠ‬ ‫ﺸ ِﺮﻛُﻮﻥَ‬ ‫ﻋ ﱠﻤﺎ ﻳُ ْ‬‫}ُ َ‬ ‫ﻓِﻴ َﻤﺎ ﺁَﺗ َﺎ ُﻫ َﻤﺎ ﻓَﺘَﻌَﺎﻟَﻰ ﱠ‬
‫ﻳ ُۡﺸ ِﺮ ُﻛﻮﻥَ ‪3‬ﺕ‪.2‬‬
‫‹×‪@ @æfl ìÔÜ ƒŽí@áŽçëfl @bîfl’@ŽÕÜ ƒflí@bÛ@bflß@flæì‬‬
‫‪ “Žíc‬‬ ‫ﺃَﻳ ُۡﺸ ِﺮ ُﻛﻮﻥَ ‪َ 1‬ﻣﺎ َﻻ َﻳ ۡﺨﻠُﻖُ ﺷ َۡﻴﺎ َﻭ ُﻫﻢۡ ﻳُﺨﻠﻘﻮﻥَ ‪،‬‬
‫ۡ َ ُ ﺕ‪1‬‬
‫ﺷ ْﻴﺌًﺎ َﻭ ُﻫ ْﻢ‬ ‫ﺃَﻳُ ْﺸ ِﺮ ُﻛﻮﻥَ َﻣﺎ َﻻ َﻳ ْﺨﻠُﻖُ َ‬ ‫‪4‬‬
‫ﻡ‪191 :7\39‬‬
‫ﻳُ ْﺨﻠَﻘُﻮﻥَ‬
‫‪@áŽè‬‬ ‫‪fl Ð ãc@bÛëfl @a‹—flã@áŽèÛ@flæìŽÈîčİnfl flí@bÛëfl‬‬ ‫ﺴ ُﻬﻢۡ‬‫َﻭ َﻻ ﻳَ ۡﺴﺘَﻄِ ﻴﻌُﻮ َﻥ ﻟَ ُﻬﻢۡ ﻧَﺼۡ ٗﺮﺍ َﻭ َﻻٓ ﺃَﻧﻔُ َ‬ ‫َﻭ َﻻ ﻳَ ْﺴﺘَﻄِ ﻴﻌُﻮ َﻥ ﻟَ ُﻬ ْﻢ ﻧَﺼ ًْﺮﺍ َﻭﻻَ‬ ‫ﻡ‪192 :7\39‬‬
‫—‹‪@ @æfl ëŽ‬‬
‫‪Ž äflí‬‬ ‫ﺼ ُﺮﻭﻥَ ؟‬ ‫ﻳَﻨ ُ‬ ‫ﺼ ُﺮﻭﻥَ‬ ‫ﺴ ُﻬ ْﻢ ﻳَ ْﻨ ُ‬ ‫ﺃ َ ْﻧﻔُ َ‬
‫‡‪@á×ìŽÈjč nŞ ífl @bÛ@ôfl‬‬ ‫‪ a@óÛg@áŽçìŽÇ‡flm@ægëfl‬‬ ‫َﻭﺇِﻥ ﺗ َ ۡﺪﻋُﻮ ُﻫﻢۡ ﺇِﻟَﻰ ۡٱﻟ ُﻬﺪ َٰﻯ‪َ ،‬ﻻ ﻳَﺘﱠﺒِﻌُﻮ ُﻛﻢۡ ‪.1‬‬ ‫َﻭﺇِ ْﻥ ﺗَﺪْﻋُﻮ ُﻫ ْﻢ ﺇِﻟَﻰ ْﺍﻟ ُﻬﺪَﻯ َﻻ ﻳَﺘﱠﺒِﻌُﻮﻛ ْﻢُ‬ ‫‪5‬‬
‫ﻡ‪193 :7\39‬‬
‫†‪@áŽnãc@âc@áŽçìŽàmŽ ìflÇ‬‬ ‫‪fl c @áØîÜÇ‬‬ ‫Ž‪fl @aflì‬‬‫‪fl‬‬ ‫ﻋ ۡﻮﺗ ُ ُﻤﻮ ُﻫﻢۡ ﺃَﻡۡ ﺃَﻧﺘُﻢۡ‬
‫ﻋﻠَ ۡﻴ ُﻜﻢۡ ﺃَﺩَ َ‬
‫ﺳ َﻮﺍٓ ٌء َ‬ ‫َ‬ ‫ﻋ ْﻮﺗ ُ ُﻤﻮ ُﻫ ْﻢ ﺃَ ْﻡ ﺃ َ ْﻧﺘ ُ ْﻢ‬ ‫ﻋﻠَ ْﻴ ُﻜ ْﻢ ﺃَﺩَ َ‬ ‫ﺳ َﻮﺍ ٌء َ‬ ‫َ‬
‫– ‪@ @æfl ìŽnàč‬‬
‫‪fl‬‬ ‫ﺻﻤِ ﺘُﻮﻥَ ﺕ‪.1‬‬ ‫َٰ‬ ‫ﺻﺎﻣِ ﺘُﻮﻥَ‬ ‫َ‬
‫ٱ¡ِ‪ِ ،‬ﻋﺒَﺎﺩ ٌ‬ ‫ُﻭﻥ ﱠ‬‫ﺇِ ﱠﻥ ٱﻟﱠﺬِﻳﻦَ ﺗ َۡﺪﻋُﻮﻥَ ‪ ،‬ﻣِﻦ ﺩ ِ‬ ‫}ِ ِﻋﺒَﺎﺩ ٌ‬ ‫ُﻭﻥ ﱠ‬ ‫ﻣِﻦ ﺩ ِ‬ ‫ﺇِ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ ﺗَﺪْﻋُﻮ َﻥ ْ‬ ‫ﻡ‪194 :7\39‬‬
‫‪@ć†bfljÇ‬‬ ‫‪č @čéÜK Ûa@æ뎆@åčß@flæìŽÇ‡flm@flåíč‰ÛKa@Şæg‬‬ ‫‪1‬‬ ‫‪6‬‬

‫‪@áØÛ @(aìŽjîčvnfl flîÜÏ@áŽçìŽÇ†bÏ@áØÛbflrßc‬‬ ‫ۡ‬

‫ﺃ َ ۡﻣﺜَﺎﻟُ ُﻜﻢۡ ‪ .2‬ﻓَﭑ ۡﺩﻋُﻮ ُﻫﻢۡ ﻓَﻠﻴَ ۡﺴﺘ َِﺠﻴﺒُﻮﺍْ ﻟَ ُﻜﻢۡ ‪ِ ~ .‬ﺇﻥ‬ ‫ﺴﺘ َِﺠﻴﺒُﻮﺍ ﻟَﻜُ ْﻢ ِﺇ ْﻥ‬ ‫ﺃ َ ْﻣﺜَﺎﻟُ ُﻜ ْﻢ ﻓَﺎﺩْﻋُﻮ ُﻫ ْﻢ ﻓَﻠْﻴَ ْ‬
‫‪@ @µ‬‬‫‪fl Ó‬‬‫‡‪č‬‬ ‫– ‪č‬‬ ‫‪fl @áŽnä×@æg‬‬ ‫ﺻ ِﺪﻗِﻴﻦَ‪.‬‬ ‫ُﻛﻨﺘُﻢۡ ٰ َ‬ ‫ﺻﺎ ِﺩﻗِﻴﻦَ‬ ‫ُﻛ ْﻨﺘ ُ ْﻢ َ‬
‫‪@‡íc@áŽèÛ@âc@bflèič @flæ쎓àflí@ÝŽuŠc@áŽèÛ c‬‬ ‫ﺃَﻟَ ُﻬﻢۡ ﺃ َ ۡﺭﺟ ‪ُٞ‬ﻞ َﻳﻤۡ ﺸُﻮﻥَ ِﺑ َﻬﺎٓ؟ ﺃَﻡۡ ﻟَ ُﻬﻢۡ ﺃ َ ۡﻳﺪٖ‬ ‫ﺃَﻟَ ُﻬ ْﻢ ﺃَﺭْ ُﺟ ٌﻞ َﻳ ْﻤﺸُﻮﻥَ ِﺑ َﻬﺎ ﺃ َ ْﻡ ﻟَ ُﻬ ْﻢ ﺃ َ ْﻳ ٍﺪ‬ ‫‪7‬‬
‫ﻡ‪195 :7\39‬‬
‫ﺼ ُﺮﻭﻥَ ِﺑ َﻬﺎٓ؟‬ ‫َﻳ ۡﺒﻄِ ﺸُﻮﻥَ ِﺑ َﻬﺎٓ؟ ﺃَﻡۡ ﻟَ ُﻬﻢۡ ﺃ َ ۡﻋﻴ ‪ُٞ‬ﻦ ﻳ ُۡﺒ ِ‬ ‫ْﺼ ُﺮﻭﻥَ‬ ‫َﻳﺒْﻄِ ﺸُﻮﻥَ ِﺑ َﻬﺎ ﺃ َ ْﻡ ﻟَ ُﻬ ْﻢ ﺃ َ ْﻋﻴ ٌُﻦ ﻳُﺒ ِ‬
‫‪1‬‬
‫—‹‪@bflèič @flæëŽ‬‬ ‫‪č jŽí@åŽîÇc@áŽèÛ @âc@bflèič @flæ쎓İ‬‬ ‫‪č jflí‬‬
‫‪@(aìŽÇ†a@ÝÓ‬‬ ‫‪ @bflèič @flæìŽÈàfl flí@æaflˆa@áŽèÛ @âc‬‬ ‫ﺃَﻡۡ ﻟَ ُﻬﻢۡ َءﺍﺫ َ ‪ٞ‬ﺍﻥ ﻳَ ۡﺴ َﻤﻌُﻮﻥَ ﺑِ َﻬﺎ ؟ ﻗُ ِﻞ ‪» :‬ٱ ۡﺩﻋُﻮﺍْ‬
‫‪2‬‬ ‫‪1‬‬ ‫ﻡ‬ ‫ﺑِ َﻬﺎ ﺃ َ ْﻡ ﻟَ ُﻬ ْﻢ ﺁَﺫَﺍ ٌﻥ ﻳَ ْﺴ َﻤﻌُﻮﻥَ ﺑِ َﻬﺎ ﻗ ِﻞُ‬
‫ﻭﻥ‪.4‬‬ ‫ُﻭﻥ ‪ ،‬ﻓَ َﻼ ﺗُﻨﻈِ ُﺮ ِ‬ ‫ﺷ َﺮ َﻛﺎ ٓ َء ُﻛﻢۡ ‪ ،‬ﺛ ُ ﱠﻢ ﻛِﻴﺪ ِ‬ ‫ُ‬ ‫ُﻭﻥ ﻓَ َﻼ‬ ‫ﺷ َﺮﻛَﺎ َء ُﻛ ْﻢ ﺛ ُ ﱠﻢ ﻛِﻴﺪ ِ‬ ‫ﺍﺩْﻋُﻮﺍ ُ‬
‫‪3‬‬
‫‪@ @æ 뎋Ä‬‬ ‫‪č äŽm@bÜÏ‬‬ ‫‹×‪ @æ뎇îč×@ŞáqŽ @á×b‬‬ ‫’‪fl‬‬‫‪Ž‬‬
‫ﻭﻥ‬
‫ﻈِﺮ ِ‬ ‫ﺗ ُ ْﻨ ُ‬
‫ﺐ‪َ .2‬ﻭﻫ َُﻮ‬ ‫ٱ¡ُ ٱﻟﱠﺬِﻱ ﻧ ﱠَﺰ َﻝ ۡٱﻟ ِﻜ ٰﺘ َ َ‬ ‫ﻲ ﱠ‬ ‫ﺇِ ﱠﻥ َﻭ ِﻟ ۧـ ِّ َ‬ ‫َﺎﺏ َﻭﻫ َُﻮ‬ ‫ْ‬
‫} ُ ﺍﻟﺬِﻱ ﻧ ﱠَﺰ َﻝ ﺍﻟ ِﻜﺘ َ‬ ‫ﱠ‬ ‫ﻲ ﱠ‬ ‫ﺇِ ﱠﻥ َﻭ ِﻟﻴِّ َ‬ ‫ﻡ‪196 :7\39‬‬
‫‪@flìçŽ ëfl @flknfl Ø‬‬‫‪č Ûa@flÞ‬‬ ‫‪Ş ãfl @ðč‰ÛKa@ŽéÜKÛa@flï€čÛëfl @Şæg‬‬ ‫‪1‬‬ ‫‪8‬‬

‫‪@ @µ‬‬
‫‪fl z‬‬
‫— ‪č Üč‬‬
‫‪Ş Ûa@óKÛìfl nfl ífl‬‬ ‫ﺼﻠِﺤِ ﻴﻦَ ‪.‬‬‫ٰ‬
‫ﻳَﺘ ََﻮﻟﱠﻰﺕ‪ 1‬ٱﻟ ﱠ‬ ‫ﺼﺎﻟِﺤِ ﻴﻦَ‬ ‫ﻳَﺘ ََﻮﻟﱠﻰ ﺍﻟ ﱠ‬
‫‪@bÛ@éčã뎆@åčß@flæìŽÇ‡flm@flåíč‰ÛKaflë‬‬ ‫َﻭٱﻟﱠﺬِﻳﻦَ ﺗ َ ۡﺪﻋُﻮﻥَ ‪ ،‬ﻣِﻦ ﺩ ُﻭﻧِ ِﻪۦ‪َ ،‬ﻻ ﻳَ ۡﺴﺘَﻄِ ﻴﻌُﻮﻥَ‬ ‫َﻭﺍﻟﱠﺬِﻳ َﻦ ﺗَﺪْﻋُﻮﻥَ ﻣِ ْﻦ ﺩ ُﻭﻧِ ِﻪ َﻻ‬ ‫ﻡ‪197 :7\39‬‬
‫‪@áŽè‬‬ ‫‹×‪fl Ð ãc@bÛëfl @á‬‬ ‫‪fl —flã@flæìŽÈîčİnfl flí‬‬ ‫ﺼ ُﺮﻭﻥَ «‪.‬‬ ‫ﺴ ُﻬﻢۡ ﻳَﻨ ُ‬ ‫ﻻ ﺃَﻧﻔُ َ‬ ‫ﻧَﺼۡ َﺮﻛُﻢۡ َﻭ َ ٓ‬ ‫ﺴ ُﻬ ْﻢ‬ ‫ﺴﺘَﻄِ ﻴﻌُﻮﻥَ ﻧَﺼ َْﺮ ُﻛ ْﻢ َﻭ َﻻ ﺃ َ ْﻧﻔُ َ‬ ‫ﻳَ ْ‬
‫—‹‪@ @æfl ëŽ‬‬
‫‪Ž äflí‬‬ ‫ﺼ ُﺮﻭ َﻥ‬ ‫ﻳَ ْﻨ ُ‬
‫‡‪@(aìŽÈàfl flí@bÛ@ôfl‬‬ ‫‪ a@óÛg@áŽçìŽÇ‡flm@ægëfl‬‬ ‫َﻭ ِﺇﻥ ﺗ َ ۡﺪﻋُﻮ ُﻫﻢۡ ﺇِﻟَﻰ ۡٱﻟ ُﻬﺪ َٰﻯ َﻻ ﻳَ ۡﺴ َﻤﻌُﻮﺍْ‪َ .‬ﻭﺗ ََﺮ ٰﯨ ُﻬﻢۡ‬ ‫ﺴ َﻤﻌُﻮﺍ‬ ‫َﻭ ِﺇ ْﻥ ﺗَﺪْﻋُﻮ ُﻫ ْﻢ ﺇِﻟَﻰ ْﺍﻟ ُﻬﺪَﻯ َﻻ ﻳَ ْ‬ ‫ﻡ‪198 :7\39‬‬
‫‪@bÛ@áŽçëfl @ÙîÛg@flæ뎋Ä‬‬ ‫‪ äflí@áŽèífl‹mfl ëfl‬‬ ‫ﺼ ُﺮﻭﻥَ‪.‬‬ ‫َﻳﻨ ُ‬
‫ﻈ ُﺮﻭﻥَ ﺇِﻟَ ۡﻴﻚَ ‪َ ،‬ﻭ ُﻫﻢۡ َﻻ ﻳ ُۡﺒ ِ‬ ‫ﻈ ُﺮﻭﻥَ ﺇِﻟَﻴْﻚَ َﻭ ُﻫ ْﻢ َﻻ‬ ‫َﻭﺗ ََﺮﺍ ُﻫ ْﻢ َﻳ ْﻨ ُ‬
‫—‹‪@ @æfl ëŽ‬‬
‫‪č jŽí‬‬ ‫ْﺼ ُﺮﻭ َﻥ‬ ‫ﻳُﺒ ِ‬
‫‪@åÇ‬‬
‫‚‪fl @‹Çcëfl @čÒ‹ŽÈÛbči@‹Žßcflë@flìÐflÈÛa@č‰‬‬ ‫‪Ž‬‬ ‫]‪ُ [---‬ﺧ ِﺬ ۡٱﻟﻌَ ۡﻔ َﻮﻥ‪1‬ﺕ‪َ ،1‬ﻭ ۡﺃ ُﻣ ۡﺮ ﺑِ ۡﭑﻟﻌُ ۡﺮﻑِ ‪،1‬‬ ‫َ‬ ‫ْ‬
‫ُﺧ ِﺬ ﺍﻟﻌَﻔ َﻮ َﻭﺃ ُﻣ ْﺮ ﺑِﺎﻟﻌُ ْﺮﻑِ َﻭﺃﻋ ِْﺮ ْ‬
‫ﺽ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫‪9‬‬
‫ﻡ‪199 :7\39‬‬
‫‪@ @µ‬‬
‫§‪fl Üč è‬‬
‫‪a‬‬ ‫ﻋ ِﻦ ۡٱﻟ ٰ َﺠ ِﻬﻠِﻴﻦَ ﺕ‪.2‬‬
‫ﺽ َ‬ ‫َﻭﺃ َ ۡﻋ ِﺮ ۡ‬ ‫ﻋ ِﻦ ْﺍﻟ َﺠﺎ ِﻫﻠِﻴﻦَ‬ ‫َ‬

‫ﺱ‪ (1‬ﻋﻦ ﺍﻟﻜﻠﺒﻲ‪ :‬ﻗﺎﻝ ﺃﻫﻞ ﻣﻜﺔ‪ :‬ﻳﺎ ﻣﺤﻤﺪ‪ ،‬ﺃﻻ ﻳﺨﺒﺮﻙ ﺭﺑﻚ ﺑﺎﻟﺴﻌﺮ ﺍﻟﺮﺧﻴﺺ ﻗﺒﻞ ﺃﻥ ﻳﻐﻠﻮ ﻓﺘﺸﺘﺮﻱ ﻓﺘﺮﺑﺢ؟ ﻭﺑﺎﻷﺭﺽ ﺍﻟﺘﻲ ﻳﺮﻳﺪ ﺃﻥ ﺗﺠﺪﺏ ﻓﺘﺮﺣﻞ ﻋﻨﻬﺎ ﺇﻟﻰ ﻣﺎ ﻗﺪ ﺃﺧﺼﺐ؟ ﻓﻨﺰﻟﺖ ﻫﺬﻩ‬ ‫‪1‬‬

‫‹ُ«‪ ،‬ﺑﻴﻨﻤﺎ ﺗﺴﺘﻌﻤﻞ ﺍﻵﻳﺔ ‪ 49 :10\51‬ﻋﺒﺎﺭﺓ »ﻗُﻞْ َﻻ ﺃَ ْﻣ ِﻠﻚُ ِﻟﻨَ ْﻔﺴِﻲ‬ ‫ﺿ •ﺮﺍ ﺇِ ﱠﻻ َﻣﺎ ﺷَﺎ َء ﱠ‬ ‫ﺍﻵﻳﺔ ♦ ﺕ‪ (1‬ﻧﺺ ﻣﺨﺮﺑﻂ‪ :‬ﺗﺴﺘﻌﻤﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ‪ 188 :7\39‬ﻋﺒﺎﺭﺓ »ﻗُﻞْ َﻻ ﺃ َ ْﻣ ِﻠﻚُ ِﻟﻨَ ْﻔﺴِﻲ َﻧ ْﻔﻌًﺎ َﻭ َﻻ َ‬
‫‹ُ« )ﻟﻠﺘﺒﺮﻳﺮﺍﺕ ﺃﻧﻈﺮ ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪ .(363-362‬ﻭﻳﻼﺣﻆ ﺍﻟﻤﻔﺴﺮﻭﻥ ﺃﻥ ﺃﻛﺜﺮ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺬﻛﺮ ﺍﻟﻀﺮ ﻭﺍﻟﻨﻔﻊ ﺑﺘﻘﺪﻡ ﻓﻴﻬﺎ ﺍﻟﻀﺮ ﻋﻠﻰ ﺍﻟﻨﻔﻊ‪ ،‬ﻣﻌﺘﺒﺮﻳﻦ ﺃﻥ‬ ‫ﺿ •ﺮﺍ َﻭ َﻻ ﻧَ ْﻔ ًﻌﺎ ِﺇ ﱠﻻ َﻣﺎ ﺷَﺎ َء ﱠ‬ ‫َ‬
‫ﺃﻭﻻ‪ ،‬ﺛﻢ ﻁﻤﻌًﺎ ﻓﻲ ﺛﻮﺍﺑﻪ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺘﻘﺪﻡ ﺍﻟﻨﻔﻊ ﺗﺠﺪ ﺍﻧﻪ ﺗﻘﺪﻡ ﻟﻤﻨﺎﺳﺒﺔ ﻣﺎ ﻗﺒﻠﻪ‪ .‬ﻭﻗﺪ ﺟﺎءﺕ ﻓﻲ ﺛﻤﺎﻧﻴﺔ ﻣﻮﺍﺿﻊ ﺛﻼﺛﺔ ﻣﻨﻬﺎ ﺑﻠﻔﻆ ﺍﻹﺳﻢ )‪188 :7\39‬‬ ‫ﺍﻟﻌﺒﺪ ﻳﻌﺒﺪ ﻣﻌﺒﻮﺩﻩ ﺧﻮﻓًﺎ ﻣﻦ ﻋﻘﺎﺑﻪ ً‬
‫ﻭ‪ 42 :34\58‬ﻭ‪ (16 :13\96‬ﻭﺧﻤﺴﺔ ﺑﻠﻔﻆ ﺍﻟﻔﻌﻞ )‪ 55 :25\42‬ﻭ‪ 73 :26\47‬ﻭ‪ 106 :10\51‬ﻭ‪ 71 :6\55‬ﻭ‪) (66 :21\73‬ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪.(381-378‬‬
‫ﺻﺎ ِﻟﺤًﺎ )ﺍﻟﺠﻼﻟﻴﻦ ‪ ♦ (http://goo.gl/le2igV‬ﺱ‪ (1‬ﻋﻦ‬ ‫ﻓﻤﺮﺕ‪ ،‬ﻓﺎﺳﺘﻤﺎﺭﺕ ‪ (3‬ﺑﺤﻤﻠﻬﺎ ‪ (4‬ﺃُﺛْ ِﻘﻠَﺖْ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻟَﺌ ِْﻦ ﺁَﺗَ ْﻴﺘَﻨَﺎ ]ﻭﻟﺪﺍ[ َ‬ ‫ﺎﺭﺕْ ‪ ،‬ﻓﺈﺳﺘﻤﺮﺕ‪َ ،‬‬ ‫‪ (1‬ﺣِ ﻤ ًْﻼ ‪ (2‬ﻓَ َﻤ َ‬ ‫‪2‬‬

‫ﻣﺠﺎﻫﺪ ﻓﻲ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺎﺕ ‪ :191-189‬ﻛﺎﻥ ﻻ ﻳﻌﻴﺶ ﻵﺩﻡ ﻭﺍﻣﺮﺃﺗﻪ ﻭﻟﺪ‪ ،‬ﻓﻘﺎﻝ ﻟﻬﻤﺎ ﺍﻟﺸﻴﻄﺎﻥ‪ :‬ﺇﺫﺍ ﻭﻟﺪ ﻟﻜﻤﺎ ﻭﻟﺪ ﻓﺴﻤﻴﺎﻩ ﻋﺒﺪ ﺍﻟﺤﺎﺭﺙ‪ ،‬ﻭﻛﺎﻥ ﺇﺳﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﺤﺎﺭﺙ‪ ،‬ﻓﻔﻌﻼ‬
‫ﺻﺎ ِﻟﺤًﺎ َﺟﻌَﻼَ َﻟﻪُ ﺷ َُﺮﻛَﺂ َء«‪.‬‬ ‫ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ‪» :‬ﻓَﻠَ ﱠﻤﺂ ﺁﺗَﺎﻫُ َﻤﺎ َ‬
‫ﺻﺎ ِﻟﺤًﺎ )ﺍﻟﺠﻼﻟﻴﻦ ‪ (http://goo.gl/4QstgV‬ﺕ‪ (2‬ﺧﻄﺄ ﻭﺗﺼﺤﻴﺤﻪ‪ :‬ﻳﺸﺮﻛﺎﻥ‪.‬‬ ‫‪ (1‬ﺷِﺮْ ًﻛﺎ ‪ (2‬ﺃﺷﺮﻛﺎ ﻓﻴﻪ ‪ (3‬ﺗ ُ ْﺸ ِﺮ ُﻛﻮ َﻥ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﻠَ ﱠﻤﺎ ﺁَﺗ َﺎﻫُ َﻤﺎ ]ﻭﻟﺪًﺍ[ َ‬ ‫‪3‬‬

‫ﺷ ْﻴﺌًﺎ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ » َﻭﻫُ ْﻢ ﻳُ ْﺨﻠَﻘُﻮﻥَ «‪.‬‬ ‫‪ (1‬ﺃَﺗ ُ ْﺸ ِﺮ ُﻛﻮﻥَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻔﺮﺩ » َﻣﺎ َﻻ ﻳَ ْﺨﻠُﻖُ َ‬ ‫‪4‬‬

‫‪ (1‬ﻳَﺘْﺒَﻌُﻮ ُﻛ ْﻢ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﺎﺋﺐ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ »ﺃَﻳُ ْﺸ ِﺮ ُﻛﻮﻥَ « ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ » َﻭ ِﺇ ْﻥ ﺗ َ ْﺪﻋُﻮﻫُ ْﻢ«‪.‬‬ ‫‪5‬‬

‫‪ (1‬ﻳُ ْﺪ َﻋ ْﻮﻥَ ‪ ،‬ﻳَﺪﱠﻋُﻮﻥَ ‪ِ (2‬ﻋ َﺒﺎﺩًﺍ ﺃ َ ْﻣﺜَﺎﻟَ ُﻜ ْﻢ‪.‬‬ ‫‪6‬‬

‫ﺸﻮﻥَ ‪ (2‬ﻗُ ُﻞ ‪ (3‬ﻛِﻴﺪُﻭﻧِﻲ ‪ (4‬ﺗ ُ ْﻨﻈِ ُﺮﻭﻧِﻲ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.179 :7\39‬‬ ‫ﻄ ُ‬‫‪ (1‬ﻳَ ْﺒ ُ‬ ‫‪7‬‬

‫َﺎﺏ ﺑﺎﻟﺤﻖ ♦ ﺕ‪ (1‬ﻳَﺘ ََﻮﻟﱠﻰ‪ :‬ﻳﻨﺼﺮ )ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/FOP8Qw‬‬ ‫‹ِ ‪ْ (2‬ﺍﻟ ِﻜﺘ َ‬ ‫ﻲ ﱠ‬ ‫َ ﱠ‬ ‫ﻟ‬
‫ِ‬ ‫ﻭ‬ ‫ُ‪،‬‬ ‫ﱠ‬
‫‹‬ ‫ﻲ‬ ‫ﻟ‬
‫ِ‬
‫َ ِّ‬ ‫ﻭ‬ ‫ُ‪،‬‬ ‫ﱠ‬
‫‹‬ ‫ﻲ‬
‫‪َ (1‬ﻭ ِﻟ ﱠ‬
‫‪8‬‬

‫‪ (1‬ﺑِ ْﺎﻟﻌُ ُﺮﻑِ ♦ ﺕ‪ (1‬ﺧﺬ ﺍﻟﻌﻔﻮ‪ :‬ﺗﺤﻴﺮ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻓﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻓﻤﻨﻬﻢ ﻣﻦ ﻓﺴﺮﻫﺎ ﺧﺬ ﺍﻟﻔﻀﻞ ﻭﻟﻢ ﻳﻜﻦ ﺑﺘﻜﻠﻒ )ﻓﺘﻜﻮﻥ ﻗﺮﻳﺒﺔ ﻣﻦ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ‪َ :219 :2\87‬ﻭﻳَ ْﺴﺄَﻟُﻮﻧَﻚَ َﻣﺎﺫَﺍ ﻳُ ْﻨ ِﻔﻘُﻮﻥَ ﻗُ ِﻞ‬ ‫‪9‬‬

‫ْﺍﻟ َﻌ ْﻔ َﻮ(‪ ،‬ﺃﻭ ﺧﺬ ﻣﻦ ﺃﺧﻼﻗﻬﻢ ﻓﻲ ﻏﻴﺮ ﺗﺠﺴﺲ )ﺍﻟﻨﺤﺎﺱ ‪ .(http://goo.gl/fuzC56‬ﻭﻗﺪ ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﺧﺬ ﺍﻟﻨﺎﺱ ﺑﻤﺎ ﻳﺴﻬﻞ )‪ (http://goo.gl/jerC4T‬ﺕ‪ (2‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪:‬‬
‫ﺻ َﻼﺗَﻚَ َﺳ َﻜ ٌﻦ‬ ‫ﺻ ِّﻞ َﻋ َﻠ ْﻴ ِﻬ ْﻢ ﺇِﻥﱠ َ‬ ‫ﺻﺪَﻗَﺔً ﺗ ُ َ‬
‫ﻄ ِ ّﻬ ُﺮﻫُ ْﻢ َﻭﺗُﺰَ ّﻛِﻴ ِﻬ ْﻢ ﺑِ َﻬﺎ َﻭ َ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﻦ‪ :‬ﺟﺎﻫﻠﻲ ﺍﻟﻮﻻﻳﺔ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (54‬ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺎﻵﻳﺔ ‪ 103 :9\113‬ﺍﻟﺘﻲ ﺗﻔﺮﺽ ﺍﻟﺰﻛﺎﺓ » ُﺧ ْﺬ ﻣِ ْﻦ ﺃ َ ْﻣ َﻮﺍ ِﻟ ِﻬ ْﻢ َ‬
‫‪138‬‬
 ‫‪@΍flã@åİ‬‬ ‫‪ Ûa@flåßč @ÙäŞ Ë‬‬ ‫‬
‫‪fl äflí@bŞßgëfl‬‬ ‫ﻄ ِﻦ‬ ‫ﺸ ۡﻴ ٰ َ‬
‫ﻏ ﱠﻨﻚَ ‪1‬ﺕ‪ 2‬ﻣِ ﻦَ ٱﻟ ﱠ‬ ‫]‪َ [---‬ﻭ ِﺇ ﱠﻣﺎﺕ‪ 1‬ﻳَﻨﺰَ َ‬ ‫ﺎﻥ ﻧ َْﺰﻍٌ‬ ‫ﻄ ِ‬ ‫ﺸ ْﻴ َ‬ ‫ﻏ ﱠﻨﻚَ ﻣِ ﻦَ ﺍﻟ ﱠ‬ ‫َﻭ ِﺇ ﱠﻣﺎ ﻳَ ْﻨﺰَ َ‬ ‫‪1‬‬
‫ﻡ‪200 :7\39‬‬
‫‪@ @á‬‬
‫‪ć îčÜÇ‬‬
‫Ž‪fl @ćÉîčà‬‬ ‫‪fl @ŽéãŞ g@čéÜK Ûbči@‰čÈnfl ŽbÏ‬‬ ‫ﻋﻠِﻴ ٌﻢ‪.‬‬ ‫ِ ِ ِ َ ٌ َ‬
‫‪،‬‬ ‫ﻊ‬ ‫ﻴ‬ ‫ﻤِ‬ ‫ﺳ‬ ‫ُ‬ ‫ﻪ‬
‫ۥ‬ ‫ﱠ‬ ‫ﻧ‬‫ﺇ‬ ‫~‬ ‫‪.‬‬ ‫ﱠ‬
‫ﭑ¡‬ ‫ﺑ‬ ‫ِﺬ‬‫ۡ‬ ‫ﻌ‬ ‫َ‬ ‫ﺘ‬ ‫ۡ‬
‫ﭑﺳ‬ ‫َ‬ ‫ﻓ‬ ‫‪،‬‬ ‫ﻍ‬ ‫‪ٞ‬‬ ‫َﺰ‬ ‫ۡ‬ ‫ﻧ‬ ‫ﻢ‬ ‫ﻓَﺎ ْﺳﺘ َ ِﻌﺬْ ﺑِ ِ ِ َ ٌ َ ٌ‬
‫ِﻴ‬
‫ﻠ‬ ‫ﻋ‬ ‫ﻊ‬ ‫ِﻴ‬
‫ﻤ‬ ‫ﺳ‬ ‫ُ‬ ‫ﻪ‬ ‫ﱠ‬ ‫ﻧ‬‫ﺇ‬ ‫ﺎ¡‬‫ﱠ‬
‫ٰٓ‬ ‫ﱠ‬
‫‪@flåßğ @Ñč÷ ‬‬
‫‪ @áŽè‬‬ ‫‪Ş ßfl @aflˆg@(aìÔmŞ a@flåíč‰ÛKa@Şæg‬‬ ‫ِّﻦَ‬‫ﻣ‬ ‫‪1‬ﺕ‪1‬‬
‫ِﻒ‬ ‫‪ٞ‬‬ ‫ﺌ‬ ‫َ‬
‫ﻁ‬ ‫ﻬ‬ ‫ﺴ‬ ‫ﻣ‬
‫ِ ِﻳﻦَ ۡ ِ َ ﱠ ُﻢۡ‬ ‫ﺍ‬‫َ‬ ‫ﺫ‬ ‫ﺇ‬ ‫‪،‬‬ ‫ْ‬ ‫ﺍ‬‫ﻮ‬ ‫َ‬ ‫ﻘ‬ ‫ﱠ‬ ‫ﺗ‬ ‫ٱ‬ ‫ﺬ‬ ‫ٱﻟ‬ ‫ﻥ‬ ‫ﱠ‬ ‫ﺇ‬ ‫ٌ ﻣِﻦَ‬‫ِﻒ‬ ‫ﺋ‬ ‫ﺎ‬ ‫َ‬
‫ﻁ‬ ‫ﺴ ُﻬ ْﻢ‬‫ِﺇ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ ﺍﺗﱠﻘَ ْﻮﺍ ﺇِﺫَﺍ َﻣ ﱠ‬ ‫‪2‬‬
‫ﻡ‪201 :7\39‬‬
‫ْ‪3 2‬‬ ‫ﱠ‬ ‫َ‬ ‫ٰ‬ ‫ﺸ ْﻴ َ‬
‫َ‬ ‫َ‬
‫ْﺼ ُﺮﻭﻥَ ٱﻟﺸﻴﻄ ِﻦ‪ ،‬ﺗﺬﻛ ُﺮﻭﺍ ]‪ . [...‬ﻓﺈِﺫﺍ ﻫُﻢ‬ ‫َ‬ ‫َ‬ ‫ۡ‬ ‫ﱠ‬ ‫ﺎﻥ ﺗَﺬَ ﱠﻛ ُﺮﻭﺍ ﻓَﺈِﺫَﺍ ﻫ ْﻢ ُﻣﺒ ِ‬
‫ُ‬ ‫ﻄ ِ‬ ‫ﺍﻟ ﱠ‬
‫ﺕ‪2‬‬
‫—‹‪@ @æfl ëŽ‬‬ ‫‪č jşß@áŽç@aflˆhÏ‬‬ ‫׋‪ @(aëŽ‬‬ ‫‪K ‰‬‬ ‫‪fl mfl @åİ‬‬‫‪ Ûa‬‬
‫ﺼ ُﺮﻭﻥَ ‪.‬‬ ‫ﱡﻣﺒ ِ‬ ‫ۡ‬
‫ﻲِ‪ ،‬ﺛ ُ ﱠﻢ َﻻ‬ ‫َﻭﺇِ ۡﺧ ٰ َﻮﻧُ ُﻬﻢۡ ﻳَ ُﻤﺪ ﱡﻭﻧَ ُﻬﻢۡ ﻓِﻲ ۡٱﻟﻐَ ّ‬ ‫ﻲ ِ ﺛ ُ ﱠﻢ َﻻ‬‫َﻭﺇِ ْﺧ َﻮﺍﻧُ ُﻬ ْﻢ ﻳَ ُﻤﺪ ﱡﻭﻧَ ُﻬ ْﻢ ﻓِﻲ ْﺍﻟﻐَ ّ‬ ‫ﻡ‪202 :7\39‬‬
‫‪1‬‬
‫‪@bÛ@ŞáqŽ @ğïÌfl Ûa@ïčÏ@áŽèãfl ëş‡àŽ ífl @áŽè㎠ìfl‚gëfl‬‬ ‫‪3‬‬

‫—‹‪@ @æfl ëŽ‬‬ ‫‪č ÔŽí‬‬ ‫ﺼ ُﺮﻭﻥَ ‪.‬‬

‫‪2‬ﺕ‪1‬‬
‫ﻳُﻘ ِ‬ ‫ۡ‬ ‫ﺼ ُﺮﻭﻥَ‬ ‫ﻳُ ْﻘ ِ‬
‫‪@ÝÓ@bflènfl îfljnfl ua@bÛìÛ@(aìÛbÓ@òflíbič @áèmč dflm@áÛ@aflˆgëfl‬‬ ‫ْ‬ ‫ُ‬ ‫ۡ‬
‫َﻭﺇِﺫَﺍ ﻟَ ْﻢ ﺗ َﺄﺗِ ِﻬ ْﻢ ﺑِﺂﻳَ ٍﺔ ﻗَﺎﻟﻮﺍ ﻟَ ْﻮ َﻻ ﺍﺟْ ﺘَﺒَ ْﻴﺘ َ َﻬﺎ َﻭﺇِﺫَﺍ ﻟَﻢۡ ﺗ َﺄﺗِ ِﻬﻢ ﺑِﺎﻳَ ٖﺔ‪ ،‬ﻗَﺎﻟﻮﺍ‪» :‬ﻟَ ۡﻮ َﻻ‬
‫‪1‬‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫‪4‬‬
‫ﻡ‪203 :7\39‬‬
‫ٱﺟﺘَﺒَ ۡﻴﺘ َ َﻬﺎ !« ﻗُ ۡﻞ‪» :‬ﺇِﻧﱠ َﻤﺎ ٓ ﺃَﺗﱠﺒِ ُﻊ َﻣﺎ ﻳُﻮ َﺣ ٰ ٓﻰ ﺇِﻟَ ﱠ‬
‫ﻲ‬ ‫ۡ‬ ‫ﻲ ﻣِ ْﻦ َﺭﺑِّﻲ‬ ‫ﻗُ ْﻞ ﺇِﻧﱠ َﻤﺎ ﺃَﺗﱠﺒِ ُﻊ َﻣﺎ ﻳُﻮ َﺣﻰ ﺇِﻟَ ﱠ‬
‫‪@afl‰çfl @ïğiŠ‬‬ ‫‪Ş @åčß@ŞïÛ g@óflyìŽí@bflß@ŽÉjč mŞ c @bflàãŞ g‬‬ ‫ﺕ‪1‬‬

‫‪@âìÔÛn@ò¼Š‬‬ ‫‪fl ëfl @ô‡Žçëfl @áØiğ Š‬‬ ‫‪Ş @åčß@Ž‹öč bfl—ifl‬‬ ‫ﺼﺎٓﺋ ُِﺮ ﻣِﻦ ﱠﺭﺑِّ ُﻜﻢۡ‬ ‫‪2‬‬ ‫ﺕ‬ ‫ٰ‬
‫ﻣِﻦ َﺭﺑِّ ُﻜ ْﻢ َﻭﻫُﺪًﻯ َﻭ َﺭﺣْ َﻤﺔ ٌ ﻣِ ﻦ ﱠﺭﺑِّﻲ‪َ .‬ﻫﺬَﺍ ]‪ [...‬ﺑَ َ‬ ‫ﺼﺎﺋ ُِﺮ ْ‬ ‫َﻫﺬَﺍ ﺑَ َ‬
‫‪@ @æfl ìŽäßč ûŽí‬‬ ‫َﻭ ُﻫﺪٗﻯ َﻭ َﺭ ۡﺣ َﻤ ‪ٞ‬ﺔ ِﻟّﻘَ ۡﻮ ٖﻡ ﻳ ُۡﺆﻣِ ﻨُﻮﻥَ «‪.‬‬ ‫ِﻟﻘَ ْﻮ ٍﻡ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ‬
‫‹‪@ŽéÛ@(aìŽÈàč nfl ŽbÏ@Žæa‹ÔÛa@flù‬‬ ‫‪Ó‬‬ ‫‪ @aflˆgëfl‬‬ ‫ﺉ‪ۡ 1‬ٱﻟﻘُ ۡﺮ َءﺍ ُﻥ‪ ،‬ﻓَﭑﺳۡ ﺘَﻤِ ﻌُﻮﺍْ ﻟَ ۥﻪ ُ‬ ‫]‪َ [---‬ﻭ ِﺇﺫَﺍ ﻗُ ِﺮ َ‬ ‫ﺉ ْﺍﻟﻘُ ْﺮﺁ َ ُﻥ ﻓَﺎ ْﺳﺘَﻤِ ﻌُﻮﺍ ﻟَﻪُ‬ ‫َﻭ ِﺇﺫَﺍ ﻗُ ِﺮ َ‬ ‫‪5‬‬
‫ﻡ‪204 :7\39‬‬
‫‪@ @æfl ìŽày‬‬ ‫‪fl ‹Žm@áØÜK È‬‬ ‫—‪fl Û @(aìŽn‬‬ ‫‪č ãcëfl‬‬ ‫ﻧﺼﺘُﻮﺍْ‪ ~ .‬ﻟَﻌَﻠﱠ ُﻜﻢۡ ﺗ ُ ۡﺮ َﺣ ُﻤﻮﻥَ ﺱ‪!1‬‬ ‫َ ِ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫ﻥ‬‫َ‬ ‫ﻮ‬ ‫ﻤ‬‫ﺼﺘُﻮﺍ َ ْ َ ُ‬
‫ﺣ‬ ‫ﺮْ‬ ‫ُ‬ ‫ﺗ‬ ‫ﻢ‬ ‫ُ‬
‫ﻜ‬ ‫ﱠ‬ ‫ﻠ‬ ‫ﻌ‬ ‫َ‬ ‫ﻟ‬ ‫َﻭﺃ َ ْﻧ ِ‬
‫›‹‪@bÇş‬‬ ‫‪fl mfl @Ù‬‬ ‫‪č Ðflã@ïčÏ@ÙiŞ Š‬‬ ‫‪Ş @‹׈aflë‬‬ ‫ﻀ ﱡﺮﻋٗ ﺎ َﻭﺧِ ﻴﻔ َٗﺔ‪،1‬‬ ‫َ‬ ‫َ‬ ‫ﺗ‬ ‫‪،‬‬ ‫ِﻚَ‬ ‫ﺴ‬ ‫َﻔ‬‫ۡ‬ ‫ﻧ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﱠ ﱠﻚَ‬ ‫ﺑ‬ ‫ﺭ‬ ‫ﺮ‬ ‫ُ‬ ‫ﻛ‬ ‫ٱﺫ‬‫ۡ‬ ‫ﻭ‬ ‫َ‬ ‫ًﺎ‬‫ﻋ‬ ‫ﺮ‬‫ِﻚَ َ ﱡ‬ ‫ﻀ‬ ‫َ‬ ‫ﺗ‬ ‫ﺴ‬ ‫ْ‬
‫ﻔ‬ ‫َ‬ ‫ﻧ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫َﻭﺍﺫْﻛُ ْ َ ﱠﻚَ‬
‫ﺑ‬ ‫ﺭ‬ ‫ﺮ‬ ‫‪6‬‬
‫ﻡ‪205 :7\39‬‬
‫‡‪@ğë‬‬
‫‪Ž ÌŽ Ûbči@ÞìÔÛa@flåßč @‹è§a@flæ뎆ëfl @òÐîč‚ëfl‬‬ ‫ُ‬ ‫ۡ‬ ‫َ‬
‫َﻭﺩ ُﻭﻥَ ٱﻟ َﺠﻬۡ ِﺮ ﻣِﻦَ ٱﻟﻘ ۡﻮ ِﻝ‪ ،‬ﺑِﭑﻟﻐﺪ ّ ُِﻭ‬ ‫ۡ‬ ‫ۡ‬ ‫َ‬ ‫ْ‬
‫َﻭﺧِ ﻴﻔَﺔً َﻭﺩ ُﻭﻥَ ﺍﻟ َﺠ ْﻬ ِﺮ ﻣِ ﻦَ ﺍﻟﻘ ْﻮ ِﻝ‬ ‫ْ‬
‫‪@ @µ‬‬ ‫‪fl Üč Ðč Ìfl Ûa@flåßğ @åØmfl @bÛëfl @Þbfl–þaflë‬‬ ‫ٰ‬ ‫ۡ‬
‫ﺻﺎ ِﻝ ‪َ ~ .‬ﻭﻻ ﺗَﻜﻦ ّﻣِﻦَ ٱﻟﻐَ ِﻔﻠِﻴﻦَ‪.‬‬ ‫ُ‬ ‫َ‬ ‫‪2‬ﺕ‪1‬‬
‫َﻭٱﻷ َ‬ ‫ٓ‬ ‫ۡ‬ ‫ﺻﺎ ِﻝ َﻭ َﻻ ﺗ َ ُﻜ ْﻦ ﻣِ ﻦَ‬ ‫ﺑِ ْﺎﻟﻐُﺪ ّ ُِﻭ َﻭ ْﺍﻵَ َ‬
‫ْﺍﻟﻐَﺎﻓِﻠِﻴﻦَ‬
‫‪@åflÇ@flæ뎋jč Øflnflí@bÛ@Ùiğ Š‬‬ ‫‪fl @fl‡äčÇ@flåíč‰ÛKa@Şæg‬‬ ‫ﻋﻦۡ‬ ‫ۡ‬
‫ﺇِ ﱠﻥ ٱﻟﺬِﻳﻦَ ﻋِﻨﺪ َ َﺭﺑِّﻚَ َﻻ ﻳَ ۡﺴﺘ َﻜﺒِ ُﺮﻭﻥَ َ‬ ‫ﱠ‬ ‫ﺴﺘَﻜﺒِ ُﺮﻭﻥَ‬ ‫ْ‬ ‫ﺇِ ﱠﻥ ﺍﻟﱠﺬِﻳﻦَ ِﻋ ْﻨﺪ َ َﺭﺑِّﻚَ َﻻ ﻳَ ْ‬ ‫ﻡ‪206 :7\39‬‬
‫‪@ @æfl 뎇v‬‬
‫ ‪Ž flí@ŽéÛ ëfl @Žéãfl ìŽzjğ‬‬
‫†‪fl íŽ ëfl @éčm‬‬
‫‪fl bfljÇ‬‬
‫‪č‬‬ ‫ﺴﺒِّ ُﺤﻮﻧَ ۥﻪ ُ َﻭﻟَ ۥﻪ ُ ﻳَ ۡﺴ ُﺠﺪ ُﻭﻥَ ‪ۤ.‬‬ ‫ِﻋﺒَﺎﺩَﺗِ ِﻪۦ‪َ .‬ﻭﻳُ َ‬ ‫ﺴﺒِّ ُﺤﻮﻧَﻪ ُ َﻭﻟَﻪ ُ ﻳَ ْﺴ ُﺠﺪ ُﻭﻥَ‬ ‫ﻋ ْﻦ ِﻋﺒَﺎﺩَﺗِ ِﻪ َﻭﻳُ َ‬ ‫َ‬

‫‪ 72\40‬ﺳﻮﺭﺓ ﺍﻟﺠﻦ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 28‬ﻣﻜﻴﺔ‬ ‫‪7‬‬

‫‪@ @á‬‬
‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬ ‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ِﺑ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪8‬‬

‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬

‫َ‬ ‫ۡ‬
‫ﻲ ﺃﻧﻪُ ٱﺳﺘ َﻤ َﻊ ﻧَﻔ ‪َٞ‬ﺮ ّﻣِﻦَ‬ ‫ﱠ‬ ‫ﻲ ﺇِﻟ ﱠ‬ ‫ﻗُ ۡﻞ‪» :‬ﺃﻭﺣِ َ‬ ‫َ‬
‫ﺳﺘ َﻤ َﻊ ﻧَﻔ ٌَﺮ ﻣِ ﻦَ‬ ‫ﱠ‬
‫ﻲ ﺃﻧﻪ ُ ﺍ ْ‬ ‫ﻗُ ْﻞ ﺃﻭﺣِ َ‬
‫ﻲ ﺇ ِﻟ ﱠ‬ ‫ﻡ‪1 :72\40‬‬
‫§‪@ğå‬‬
‫‪č a@flåßğ @‹Ðãfl @flÉàfl nfl Ža@ŽéãŞ c @ŞïÛ g@flïy‬‬
‫‪č ëc@ÝÓ‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬ ‫‪9‬‬

‫ﻋ َﺠﺒٗ ﺎ ‪،‬‬ ‫ً‬ ‫ُ‬ ‫ۡٱﻟ ِﺠ ِّﻦ‪ ،‬ﻓَﻘَﺎﻟُ ٓﻮﺍ‪" :‬ﺇِﻧﺎ َ‬

‫ﺳﻤِ ﻌۡ ﻨَﺎ ﻗ ۡﺮ َءﺍﻧﺎ َ‬ ‫ﱠ‬ ‫ْ‬ ‫ﻋ َﺠﺒًﺎ‬ ‫ً‬ ‫َ‬ ‫ُ‬
‫ﺳﻤِ ْﻌﻨَﺎ ﻗ ْﺮﺁﻧﺎ َ‬ ‫ْﺍﻟ ِﺠ ِﻦ ﻓﻘﺎﻟﻮﺍ ﺇِﻧﺎ َ‬
‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ّ‬
‫ﻡ‪1‬ﺱ‪1‬‬
‫‪@ @bjflvÇ‬‬‫Ž‪fl @bĆãa‹Ó@bfläÈčà‬‬ ‫‪fl @bŞãg@(aìÛbÔÏ‬‬ ‫‬
‫‹‪@Ú‬‬ ‫‪ “şã@åÛëfl @éči@bŞäßfl bÏ‬‬‫‪ @臒ş‹Ûa@óÛg@ðč‡èflí‬‬ ‫ٱﻟﺮ ۡﺷ ِﺪ‪ .1‬ﻓَﺎ َﻣﻨﱠﺎ ﺑِ ِﻪۦ‪َ ،‬ﻭﻟﻦ ﻧﱡﺸ ِﺮﻙَ‬
‫ۡ‬ ‫َ‬ ‫ِﻱ ﺇِﻟَﻰ ﱡ‬ ‫ﻳَﻬۡ ﺪ ٓ‬ ‫َ‬ ‫َ‬
‫ﺍﻟﺮ ْﺷ ِﺪ ﻓَﺂ َﻣﻨﱠﺎ ﺑِ ِﻪ َﻭﻟ ْﻦ‬ ‫ﻳَ ْﻬﺪِﻱ ﺇِﻟَﻰ ﱡ‬ ‫‪10‬‬
‫ﻡ‪2 :72\40‬‬
‫‹ ‪@ @a‡flyc @bfläiğ‬‬ ‫‪fl ič‬‬ ‫ﺑِ َﺮﺑِّﻨَﺎ ٓ ﺃ َ َﺣﺪٗﺍ‪.‬‬ ‫َ‬
‫ﻧُ ْﺸ ِﺮﻙَ ﺑِ َﺮﺑِّﻨَﺎ ﺃ َﺣﺪ ًﺍ‬
‫‪@bÛëfl @òfljz‬‬
‫–‪č‬‬‫‪fl @fl‰ƒ‬‬ ‫‪fl mŞ a@bflß@bfläiğ Š‬‬
‫‪fl @ş‡u‬‬ ‫‪fl @óÜÈ‬‬ ‫‪fl mfl @ŽéãŞ c ëfl‬‬ ‫َﻭﺃَﻧﱠ ۥﻪ ُ‪ ،1‬ﺗ َ ٰﻌَﻠَ ٰﻰ َﺟﺪﱡﺕ‪َ ،1‬ﺭﺑِّﻨَﺎ‪2‬ﻡ‪َ 1‬ﻣﺎ ٱﺗ َﺨﺬ‬
‫ﱠ َ‪3‬‬ ‫ﺻﺎﺣِ ﺒَﺔً‬ ‫َﻭﺃَﻧﱠﻪ ُ ﺗَﻌَﺎﻟَﻰ َﺟﺪ ﱡ َﺭﺑِّﻨَﺎ َﻣﺎ ﺍﺗ ﱠ َﺨﺬ َ َ‬
‫‪11‬‬
‫ﻡ‪3 :72\40‬‬
‫‪@ @a‡Ûëfl‬‬ ‫ﺻﺤِ ﺒَ ٗﺔ َﻭ َﻻ َﻭﻟَﺪٗﺍ‪.‬‬ ‫َٰ‬ ‫َﻭ َﻻ َﻭﻟَﺪ ًﺍ‬
‫َ ٗ ﺕ‪1‬‬
‫ﺷﻄﻄﺎ ‪.‬‬ ‫ٱ¡ِ َ‬‫ﻋﻠَﻰ ﱠ‬ ‫ﺳﻔِﻴ ُﻬﻨَﺎ َ‬ ‫َﻭﺃَﻧﱠ ۥﻪ ُ َﻛﺎﻥَ ﻳَﻘُﻮ ُﻝ َ‬ ‫ﻋﻠَﻰ ﱠ‬
‫}ِ‬ ‫ﺳﻔِﻴ ُﻬﻨَﺎ َ‬ ‫َﻭﺃَﻧﱠﻪ ُ َﻛﺎﻥَ ﻳَﻘُﻮ ُﻝ َ‬ ‫ﻡ‪4 :72\40‬‬
‫’‪@ @bİİ‬‬ ‫‪fl @čéÜK Ûa@óÜÇ‬‬‫Ž‪fl @bfläèŽîčÐ‬‬ ‫‪fl @ŽÞìÔífl @flæb×@ŽéãŞ c ëfl‬‬ ‫‪1‬‬ ‫‪12‬‬

‫ﻄ ً‬
‫ﻄﺎ‬ ‫ﺷ َ‬
‫َ‬

‫‹ُ‬ ‫‹ِ َﻭ ﱠ‬ ‫ﻀﺔً ﻣِ ﻦَ ﱠ‬

‫‹ِ َﻭﺍِﺑ ِْﻦ ﺍﻟ ﱠﺴ ِﺒﻴ ِﻞ ﻓ َِﺮﻳ َ‬
‫ﺳ ِﺒﻴ ِﻞ ﱠ‬ ‫ﺏ َﻭ ْﺍﻟﻐ ِ‬
‫َﺎﺭﻣِ ﻴﻦَ َﻭﻓِﻲ َ‬ ‫ِﻴﻦ َﻭ ْﺍﻟ َﻌﺎﻣِ ﻠِﻴﻦَ َﻋﻠَ ْﻴ َﻬﺎ َﻭ ْﺍﻟ ُﻤ َﺆﻟﱠﻔَ ِﺔ ﻗُﻠُﻮﺑُ ُﻬ ْﻢ َﻭﻓِﻲ ِ ّ‬
‫ﺍﻟﺮﻗَﺎ ِ‬ ‫ﺴﺎﻛ ِ‬‫ﺼﺪَﻗَﺎﺕُ ﻟ ِْﻠﻔُﻘ ََﺮﺍءِ َﻭ ْﺍﻟ َﻤ َ‬ ‫ﺳﻤِ ﻴ ٌﻊ َﻋﻠِﻴ ٌﻢ« ﻭﺍﻵﻳﺔ ‪ِ » 60 :9\113‬ﺇ ﱠﻧ َﻤﺎ ﺍﻟ ﱠ‬ ‫‹ُ َ‬ ‫َﻟ ُﻬ ْﻢ َﻭ ﱠ‬
‫َﻋﻠِﻴ ٌﻢ َﺣﻜِﻴ ٌﻢ«‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻷﺧﻴﺮﺓ ﺗﺤﺪﺩ ﺍﻟﻔﺌﺎﺕ ﺍﻟﻤﺴﺘﻔﻴﺪﺓ ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪.‬‬
‫‪َ (1‬ﻳ ْﻨﺰَ َﻏ ْﻨﻚَ ♦ ﺕ‪» (1‬ﺇ ﱠﻣﺎ« ﺃﺻﻠُﻬﺎ‪ :‬ﺇﻥ ﺍﻟﺸﺮﻁﻴﺔُ ِﺯﻳﺪَﺕْ ﻋﻠﻴﻬﺎ »ﻣﺎ« ﺗﺄﻛﻴﺪًﺍ‪ ،‬ﺑﻤﻌﻨﻰ ﺇﺫﺍ ﺕ‪ (2‬ﻧﺰﻍ‪ :‬ﺍﻏﺮﻯ ﻟﻌﻤﻞ ﺍﻟﺴﻮء‪.‬‬ ‫‪1‬‬

‫ﺎﻥ‬
‫ﻄ ِ‬‫ﺸ ْﻴ َ‬
‫ِﻒ ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫ﻁﺎﺋ ٌ‬‫ﺴ ُﻬ ْﻢ َ‬‫ﻁﻴِّﻒ ‪ (2‬ﺇﺫﺍ ﻁﺎﻑ ﻁﺎﺋﻒ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺗَﺄ َ ﱠﻣﻠُﻮﺍ ‪ (3‬ﺗَﺬﱠ ﱠﻛ ُﺮﻭﺍ ♦ ﺕ‪ (1‬ﻁﺎﺋﻒ‪ :‬ﻣﺎ ﺍﺣﺎﻁ‪ ،‬ﻭﻓﻬﻤﺖ ﺑﻤﻌﻨﻰ ﻭﺳﻮﺳﺔ ﺕ‪ (2‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﺇِﺫَﺍ َﻣ ﱠ‬ ‫ﻁﻴْﻒ‪َ ،‬‬ ‫‪َ (1‬‬ ‫‪2‬‬

‫ﺗَﺬَ ﱠﻛ ُﺮﻭﺍ ]ﻋﻘﺎﺏ ﷲ ﻭﺛﻮﺍﺑﻪ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/F4JB87‬‬

‫ﺼ ُﺮﻭﻥ‪ :‬ﻻ ﻳَ ُﻜﻔّﻮﻥ‪.‬‬ ‫ﺼ ُﺮﻭ َﻥ ♦ ﺕ‪َ (1‬ﻻ ﻳُ ْﻘ ِ‬ ‫ﺼ ُﺮﻭﻥَ ‪ ،‬ﻳُﻘَ ِ ّ‬ ‫ﺼ ُﺮﻭﻥَ ‪ ،‬ﻳَ ْﻘ ِ‬‫‪ (1‬ﻳُﻤِ ﺪﱡﻭﻧَ ُﻬ ْﻢ‪ ،‬ﻳُﻤﺎﺩﱡﻭﻧَ ُﻬ ْﻢ ‪ (2‬ﻳَ ْﻘ ُ‬ ‫‪3‬‬

‫ﺼﺎﺋ ُِﺮ )ﺍﻟﺠﻼﻟﻴﻦ‬ ‫ﺼﺎﺋِﺮ‪ :‬ﺟﻤﻊ ﺑﺼﻴﺮﺓ‪ :‬ﺣﺠﺔ ﻭﺍﺿﺤﺔ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻫﺬَﺍ ]ﺍﻟﻘﺮﺁﻥ[ َﺑ َ‬ ‫‪َ (1‬ﻳﺄ ْ ِﺗ ِﻬ ْﻢ ♦ ﺕ‪ (1‬ﺟﺒﻰ‪ :‬ﺟﻤﻊ ﻭﺍﻧﺘﻘﻰ ﻭﻫﻨﺎ ﺑﻤﻌﻨﻰ ﺍﺧﺘﻠﻖ ﻭﺯﻭﺭ ﺕ‪َ (2‬ﺑ َ‬ ‫‪4‬‬

‫‪(http://goo.gl/RQ6Ons‬‬
‫ﻱ ♦ ﺱ‪ (1‬ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺭﻓﻊ ﺍﻷﺻﻮﺍﺕ ﻭﻫﻢ ﺧﻠﻒ ﺍﻟﻨﺒﻲ‪ ،‬ﻓﻲ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻛﺎﻧﻮﺍ ﻳﺘﻜﻠﻤﻮﻥ ﻓﻲ ﺻﻼﺗﻬﻢ ﻓﻲ ﺃﻭﻝ ﻣﺎ ﻓُ ِﺮﺿﺖ‪ ،‬ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﺠﻲء ﻓﻴﻘﻮﻝ‬ ‫‪ (1‬ﻗُ ِﺮ َ‬
‫‪5‬‬

‫ﻟﺼﺎﺣﺒﻪ‪ :‬ﻛﻢ ﺻﻠﻴﺘﻢ؟ ﻓﻴﻘﻮﻝ ﻛﺬﺍ ﻭﻛﺬﺍ‪ .‬ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ .‬ﻭﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻗﺮﺃ ﺍﻟﻨﺒﻲ ﻓﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻤﻜﺘﻮﺑﺔ‪ ،‬ﻭﻗﺮﺃ ﺃﺻﺤﺎﺑﻪ ﻭﺭﺍءﻩ ﺭﺍﻓﻌﻴﻦ ﺃﺻﻮﺍﺗﻬﻢ‪ ،‬ﻓﺨﻠﻄﻮﺍ ﻋﻠﻴﻪ‪ .‬ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﺻﺎ ِﻝ‪.‬‬ ‫‪َ (1‬ﻭ ُﺧ ْﻔ َﻴﺔً ‪ (2‬ﻭﺍﻹﻳﺼﺎﻝ ♦ ﺕ‪ (1‬ﺁﺻﺎﻝ ﺟﻤﻊ ﺃﺻﻴﻞ‪ :‬ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ‪ .‬ﺧﻄﺄ‪ :‬ﻓﻲ ْﺍﻟﻐُﺪ ّ ُِﻭ َﻭ ْﺍﻵ َ‬ ‫‪6‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪.1‬‬ ‫‪7‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪8‬‬

‫ﻲ ♦ ﺕ‪ (1‬ﻧَﻔَﺮ‪ :‬ﻣﻦ ﺛﻼﺛﺔ ﺇﻟﻰ ﻋﺸﺮﺓ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻣﺎ ﻗﺮﺃ ﺍﻟﻨﺒﻲ ﻋﻠﻰ ﺍﻟﺠﻦ ﻭﻻ ﺭﺁﻫﻢ ﻭﻟﻜﻨﻪ ﺍﻧﻄﻠﻖ ﻓﻲ ﻁﺎﺋﻔﺔ ﻣﻦ ﺃﺻﺤﺎﺑﻪ ﻋﺎﻣﺪﻳﻦ ﺇﻟﻰ ﺳﻮﻕ ﻋﻜﺎﻅ ﻭﻗﺪ ﺣﻴﻞ‬ ‫ُ‬
‫ﻲ‪ ،‬ﺃﺣِ َ‬ ‫‪ُ (1‬ﻭﺣِ َ‬
‫‪9‬‬

‫ﺑﻴﻦ ﺍﻟﺸﻴﺎﻁﻴﻦ ﻭﺑﻴﻦ ﺧﺒﺮ ﺍﻟﺴﻤﺎء ﻭﺃﺭﺳﻠﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻬﺐ ﻓﺮﺟﻌﻮﺍ ﺇﻟﻰ ﻗﻮﻣﻬﻢ ﻓﻘﺎﻟﻮﺍ ﻣﺎ ﻫﺬﺍ ﺇﻻ ﻟﺸﻲء ﻗﺪ ﺣﺪﺙ ﻓﺎﺿﺮﺑﻮﺍ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭﺑﻬﺎ ﻓﺎﻧﻈﺮﻭﺍ ﻫﺬﺍ ﺍﻟﺬﻱ ﺣﺪﺙ ﻓﺎﻧﻄﻠﻘﻮﺍ‬
‫ﻓﺎﻧﺼﺮﻑ ﺍﻟﻨﻔﺮ ﺍﻟﺬﻳﻦ ﺗﻮﺟﻬﻮﺍ ﻧﺤﻮ ﺗﻬﺎﻣﺔ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻭﻫﻮ ﺑﻨﺨﻠﺔ ﻭﻫﻮ ﻳﺼﻠﻲ ﺑﺄﺻﺤﺎﺑﻪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻓﻠﻤﺎ ﺳﻤﻌﻮﺍ ﺍﻟﻘﺮﺁﻥ ﺍﺳﺘﻤﻌﻮﺍ ﻟﻪ ﻓﻘﺎﻟﻮﺍ ﻫﺬﺍ ﻭﷲ ﺍﻟﺬﻱ ﺣﺎﻝ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻦ ﺧﺒﺮ ﺍﻟﺴﻤﺎء‬
‫ﻓﻬﻨﺎﻟﻚ ﺭﺟﻌﻮﺍ ﺇﻟﻰ ﻗﻮﻣﻬﻢ ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﻗﻮﻣﻨﺎ ﺇﻧﺎ ﺳﻤﻌﻨﺎ ﻗﺮﺁﻧﺎ ﻋﺠﺒﺎ ﻓﻨﺰﻟﺖ ﻋﻠﻰ ﻧﺒﻴﻪ ﻗﻞ ﺃﻭﺣﻲ ﺇﻟﻲ ﻭﺇﻧﻤﺎ ﺃﻭﺣﻲ ﺃﻟﻴﻪ ﻗﻮﻝ ﺍﻟﺠﻦ‪ .‬ﻭﻋﻦ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪ ﷲ ﻗﺎﻝ ﻛﻨﺖ ﻓﻲ ﻧﺎﺣﻴﺔ ﺩﻳﺎﺭ ﻋﺎﺩ ﺇﺫ ﺭﺃﻳﺖ‬
‫ﻣﺪﻳﻨﺔ ﻣﻦ ﺣﺠﺮ ﻣﻨﻘﻮﺭ ﻭﺳﻄﻬﺎ ﻗﺼﺮ ﻣﻦ ﺣﺠﺎﺭﺓ ﺗﺄﻭﻳﻪ ﺍﻟﺠﻦ ﻓﺪﺧﻠﺖ ﻓﺈﺫﺍ ﺷﻴﺦ ﻋﻈﻴﻢ ﺍﻟﺨﻠﻖ ﻳﺼﻠﻲ ﻧﺤﻮ ﺍﻟﻜﻌﺒﺔ ﻭﻋﻠﻴﻪ ﺟﺒﺔ ﺻﻮﻑ ﻓﻴﻬﺎ ﻁﺮﺍﻭﺓ ﻓﻠﻢ ﺃﺗﻌﺠﺐ ﻣﻦ ﻋﻈﻢ ﺧﻠﻘﺘﻪ ﻛﺘﻌﺠﺒﻲ ﻣﻦ‬
‫ﻁﺮﺍﻭﺓ ﺟﺒﺘﻪ ﻓﺴﻠﻤﺖ ﻋﻠﻴﻪ ﻓﺮﺩ ﻋﻠﻲ ﺍﻟﺴﻼﻡ ﻭﻗﺎﻝ ﻳﺎ ﺳﻬﻞ ﺇﻥ ﺍﻷﺑﺪﺍﻥ ﻻ ﺗﺨﻠﻖ ﺍﻟﺜﻴﺎﺏ ﻭﺇﻧﻤﺎ ﺗﺨﻠﻘﻬﺎ ﺭﻭﺍﺋﺢ ﺍﻟﺬﻧﻮﺏ ﻭﻣﻄﺎﻋﻢ ﺍﻟﺴﺤﺖ ﻭﺇﻥ ﻫﺬﻩ ﺍﻟﺠﺒﺔ ﻋﻠﻲ ﻣﻨﺬ ﺳﺒﻌﻤﺎﺋﺔ ﺳﻨﺔ ﻟﻘﻴﺖ ﻓﻴﻬﺎ‬
‫ﻋﻴﺴﻰ ﻭﻣﺤﻤﺪًﺍ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺂﻣﻨﺖ ﺑﻬﻤﺎ ﻓﻘﻠﺖ ﻟﻪ ﻭﻣﻦ ﺃﻧﺖ ﻗﺎﻝ ﻣﻦ ﺍﻟﺬﻳﻦ ﻧﺰﻟﺖ ﻓﻴﻬﻢ ﻗﻞ ﺃﻭﺣﻲ ﺇﻟﻲ ﺃﻧﻪ ﺍﺳﺘﻤﻊ ﻧﻔﺮ ﻣﻦ ﺍﻟﺠﻦ )ﺃﻳﻀًﺎ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ (29 :46\66‬ﻡ‪ (1‬ﺍﻧﻈﺮ‬
‫ﻗﻮﻝ ﺳﻮﺍﺩ ﺑﻦ ﻗﺎﺭﺏ ﻓﻲ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.14 :72\40‬‬
‫ﺍﻟﺮﺷَﺎﺩُ‪.‬‬
‫ﺷﺪُ‪ ،‬ﱠ‬ ‫ﺍﻟﺮ َ‬
‫ﺷﺪُ‪ ،‬ﱠ‬ ‫ﺍﻟﺮ ُ‬
‫‪ (1‬ﱡ‬ ‫‪10‬‬

‫‪َ (1‬ﻭﺇِﻧﱠﻪُ ‪َ (2‬ﺟﺪﱞ‪َ ،‬ﺟﺪَﻯ‪ِ ،‬ﺟﺪﱡ‪ُ ،‬ﺟﺪﱡ ‪َ -‬ﺭﺑِّﻨَﺎ؛ َﺟﺪﱡ َﺭﺑِّﻨَﺎ‪َ ،‬ﺟﺪ•‪َ ،‬ﺟﺪﱠ ‪َ -‬ﺭﺑﱡﻨَﺎ ‪ (3‬ﺗ َ َﺨﺬَ ♦ ﺕ‪ (1‬ﺟﺪ‪ :‬ﺣﻴﺮﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻤﻔﺴﺮﻳﻦ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺤﻴﺮﺓ ﺍﻧﻌﻜﺴﺖ ﻋﻠﻰ ﺍﻟﻘﺮﺍءﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ .‬ﻭﻗﺪ ﻓﻬﻤﻬﺎ ﻣﻌﺠﻢ‬ ‫‪11‬‬

‫ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺑﻤﻌﻨﻰ ﺗﺴﺎﻣﻰ ♦ ﻡ‪ (1‬ﻗﺎﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ‪ :‬ﻟﻚ ﺍﻟﺤﻤﺪ ﻭﺍﻟﻨﻌﻤﺎء ﻭﺍﻟﻤﻠﻚ ﺭﺑﻨﺎ \ ﻓﻼ ﺷﻲء ﺃﻋﻠﻰ ﻣﻨﻚ ﻣﺠﺪًﺍ ﻭﺃﻣﺠﺪ )‪.(http://goo.gl/F0pfNl‬‬
‫‪َ (1‬ﻭﺇِﻧﱠﻪُ ♦ ﺕ‪ (1‬ﺷﻄﻂ‪ :‬ﺗﺠﺎﻭﺯ‪.‬‬ ‫‪12‬‬

‫‪139‬‬
 ‫ﻋﻠَﻰ‬ ‫ﻧﺲ َﻭ ۡٱﻟ ِﺠ ﱡﻦ َ‬ ‫ٱﻹ ُ‬ ‫ﻅﻨَﻨﱠﺎ ٓ ﺃَﻥ ﻟﱠﻦ ﺗَﻘُﻮ َﻝ ۡ ِ‬ ‫َﻭﺃَﻧﱠﺎ‪َ 1‬‬ ‫ﺲ َﻭ ْﺍﻟ ِﺠ ﱡﻦ‬ ‫ﺍﻹ ْﻧ ُ‬ ‫ﻅﻨَﻨﱠﺎ ﺃَ ْﻥ ﻟَ ْﻦ ﺗَﻘُﻮ َﻝ ْ ِ‬ ‫َﻭﺃَﻧﱠﺎ َ‬ ‫ﻡ‪5 :72\40‬‬
‫‪@óÜÇ‬‬‫§‪fl @şå‬‬‫‪č aflë@Ž÷ã⁄a@flÞìÔmfl @åKÛ@æc@bŞääfl Ã‬‬ ‫‪ @bŞãc ëfl‬‬ ‫‪2‬‬ ‫‪1‬‬

‫×‪@ @bič‰‬‬ ‫‪ @čéÜK Ûa‬‬ ‫ٱ¡ِ َﻛﺬِﺑٗ ﺎ‪.‬‬ ‫ﱠ‬ ‫}ِ َﻛ ِﺬﺑًﺎ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫َ‬
‫‪@flæ뎈ìŽÈífl @÷ã⁄a@flåßğ @ÞbfluŠ‬‬ ‫‪ @flæb×@ŽéãŞ c ëfl‬‬ ‫ُ‬ ‫ﺫ‬ ‫ﻮ‬ ‫ﻌ‬ ‫ﻳ‬ ‫ﻧﺲ‬
‫ﺎﻥَ ِ َ ِ ّ َ ِ ِ َ ُ ﻭﻥَ‬ ‫ۡ‬
‫ٱﻹ‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺎﻝ‬ ‫‪ٞ‬‬ ‫ﺟ‬ ‫ﺭ‬ ‫َ‬
‫ﻛ‬ ‫َ ‪1‬‬
‫ُ‬ ‫ۥ‬
‫ﻪ‬ ‫ﱠ‬ ‫ﻧ‬‫ﺃ‬ ‫َﻭ‬ ‫ﺍﻹ ْﻧ ِﺲ َﻳﻌُﻮﺫُﻭ َﻥ‬ ‫َﻭﺃَﻧﱠﻪ ُ َﻛﺎﻥَ ِﺭ َﺟﺎ ٌﻝ ﻣِ ﻦَ ْ ِ‬
‫‪2‬‬
‫ﻡ‪6 :72\40‬‬
‫‪@ @bÔflçŠ‬‬‫‪fl @áŽç뎆aflÏ‬‬ ‫§‪ @ğå‬‬‫‹‪č a@flåßğ @Þbflu‬‬ ‫‪ ič‬‬ ‫ٗ ﺱ‪1‬‬
‫ُ‬
‫ﺎﻝ ِ ّﻣﻦَ ٱﻟ ِﺠ ِﻦ‪ ،‬ﻓﺰَ ﺍﺩ ُﻭﻫﻢۡ َﺭﻫَﻘﺎ ‪.‬‬ ‫َ‬ ‫ّ‬ ‫ۡ‬ ‫ﺑِ ِﺮ َﺟ ٖ‬ ‫ﺑِ ِﺮ َﺟﺎ ٍﻝ ﻣِ َﻦ ْﺍﻟ ِﺠ ِّﻦ ﻓَﺰَ ﺍﺩ ُﻭ ُﻫ ْﻢ َﺭ َﻫﻘًﺎ‬
‫‪@flsÈ‬‬ ‫‪fl jflí@åKÛ@æc@áŽnäfläÃ‬‬ ‫×‪ @bflà‬‬ ‫‪ @(aìşäÃ‬‬ ‫‪ @áŽèãŞ c ëfl‬‬ ‫ﺚ ﱠ‬
‫ٱ¡ ُ‬ ‫ﻅﻨَﻨﺘُﻢۡ ‪ ،‬ﺃَﻥ ﻟﱠﻦ ﻳَ ۡﺒﻌَ َ‬ ‫ﻅﻨﱡﻮﺍْ‪َ ،‬ﻛ َﻤﺎ َ‬ ‫َﻭﺃَﻧﱠ ُﻬﻢۡ ‪َ 1‬‬ ‫ﺚ‬‫ﻅﻨَ ْﻨﺘ ُ ْﻢ ﺃ َ ْﻥ ﻟَ ْﻦ ﻳَ ْﺒﻌَ َ‬ ‫ﻅﻨﱡﻮﺍ َﻛ َﻤﺎ َ‬ ‫َﻭﺃَﻧﱠ ُﻬ ْﻢ َ‬ ‫‪3‬‬
‫ﻡ‪7 :72\40‬‬
‫‪@ @a‡flyc @ŽéÜK Ûa‬‬ ‫ﺃ َ َﺣﺪٗﺍ‪.‬‬ ‫}ُ ﺃ َ َﺣﺪ ًﺍ‬ ‫ﱠ‬
‫‪@bŽfl‹y‬‬ ‫‪fl @ofl÷Üč ߎ @bflèãfl ‡fluìflÏ‬‬ ‫‪ @bflà‬‬‫‪Ş Ûa@bfläflàÛ @bŞãc ëfl‬‬ ‫ۡ ‪2‬‬ ‫ٰ‬
‫ﺴ َﻤﺎ ٓ َء‪ ،‬ﻓَ َﻮ َﺟ ۡﺪﻧَ َﻬﺎ ُﻣ ِﻠﺌ َﺖ َﺣ َﺮﺳٗ ﺎ‬ ‫َﻭﺃَﻧﱠﺎ‪ 1‬ﻟَ َﻤ ۡﺴﻨَﺎ ٱﻟ ﱠ‬ ‫َﺖ‬‫ﺴ َﻤﺎ َء ﻓَ َﻮ َﺟﺪْﻧَﺎﻫَﺎ ُﻣ ِﻠﺌ ْ‬ ‫ﺴﻨَﺎ ﺍﻟ ﱠ‬ ‫َﻭﺃَﻧﱠﺎ ﻟَ َﻤ ْ‬ ‫‪4‬‬
‫ﻡ‪8 :72\40‬‬
‫’‪@ @bjŽè‬‬‫’‡‪Ž ëfl @a‡íč‬‬ ‫‪fl‬‬ ‫ﺷ ُﻬﺒٗ ﺎ‪.‬‬ ‫ﺷﺪِﻳﺪٗﺍ َﻭ ُ‬ ‫َ‬ ‫ﺷﺪِﻳﺪ ًﺍ َﻭ ُ‬
‫ﺷ ُﻬﺒًﺎ‬ ‫ﺳﺎ َ‬ ‫َﺣ َﺮ ً‬
‫‪@åflàÏ‬‬ ‫‪ @ÉàŞÜčÛ@fl‡È‬‬ ‫‪čÔ‬‬ ‫‪ ßfl @bflèäčß@Ž‡È‬‬ ‫×‪Ž Ôflã@bŞä‬‬ ‫‪ @bŞãc ëfl‬‬ ‫َﻭﺃَﻧﱠﺎ‪ُ 1‬ﻛﻨﱠﺎ ﻧ َۡﻘﻌُﺪ ُ ﻣِ ۡﻨ َﻬﺎ َﻣ ٰﻘَ ِﻌﺪَ ﻟِﻠﺴ ۡﱠﻤﻊِ‪ .‬ﻓَ َﻤﻦ‬ ‫َﻭﺃَﻧﱠﺎ ﻛُﻨﱠﺎ ﻧَ ْﻘﻌُﺪ ُ ﻣِ ْﻨ َﻬﺎ َﻣﻘَﺎ ِﻋﺪ َ ﻟِﻠﺴ ْﱠﻤﻊِ ﻓَ َﻤ ْﻦ‬ ‫‪5‬‬
‫ﻡ‪9 :72\40‬‬
‫ﺻﺪٗﺍﻡ‪1‬ﺕ‪.2‬‬ ‫ﻳَ ۡﺴﺘ َﻤِﻊِ ۡٱﻷٓﻥَ ﻳَ ِﺠ ۡﺪ ﻟَ ۥﻪ ُ ِﺷ َﻬﺎﺑٗ ﺎ ﱠﺭ َ‬ ‫ﺻﺪ ًﺍ‬ ‫ﺴﺘ َﻤِﻊِ ْﺍﻷَﻥَ ﻳَ ِﺠﺪْ ﻟَﻪُ ِﺷ َﻬﺎﺑًﺎ َﺭ َ‬ ‫ﻳَ ْ‬
‫ﺕ‪1‬‬ ‫‪2‬‬
‫‪@ @a‡fl–Š‬‬ ‫’‪Ş @bibflè‬‬ ‫‪č @ŽéÛ@‡čvífl @flæþa@Éàč nfl flí‬‬
‫ﺽ‪،‬‬ ‫ﻱ ﺃَﺷ ﱞَﺮ ﺃ ُ ِﺭﻳﺪ َ ِﺑ َﻤﻦ ﻓِﻲ ۡٱﻷ َ ۡﺭ ِ‬ ‫َﻭﺃَﻧﱠﺎ َﻻ ﻧ َۡﺪ ِﺭ ٓ‬ ‫َﻭﺃَﻧﱠﺎ َﻻ ﻧَﺪ ِْﺭﻱ ﺃَﺷ ﱞَﺮ ﺃ ُ ِﺭﻳﺪ َ ِﺑ َﻤ ْﻦ ﻓِﻲ‬ ‫ﻡ‪10 :72\40‬‬
‫’‹‪@ïčÏ@åflàič @fl‡íŠc@Ğ‬‬ ‫‪fl c @ðŠ‡flã@bÛ@bŞãc ëfl‬‬ ‫‪1‬‬ ‫‪6‬‬

‫‪@ @a‡fl’Š‬‬ ‫‪fl @áŽèiş Š‬‬‫‪fl @áèič @fl†aflŠc @âc@Šþa‬‬ ‫ﺷﺪٗﺍ‪.‬‬ ‫ﺃَﻡۡ ﺃ َ َﺭﺍﺩ َ ِﺑ ِﻬﻢۡ َﺭﺑﱡ ُﻬﻢۡ َﺭ َ‬ ‫ﺷﺪ ًﺍ‬‫ﺽ ﺃ َ ْﻡ ﺃ َ َﺭﺍﺩ َ ِﺑ ِﻬ ْﻢ َﺭﺑﱡ ُﻬ ْﻢ َﺭ َ‬ ‫ْﺍﻷ َ ْﺭ ِ‬
‫×‪@bŞä‬‬‫ˆ‪ @ÙÛč‬‬ ‫— ‪fl @flæ뎆@bŞäßč ëfl @flæìŽzÜč‬‬ ‫‪Ş Ûa@bŞäßč @bŞãc ëfl‬‬ ‫ﺼ ِﻠﺤُﻮﻥَ ‪َ ،‬ﻭﻣِ ﻨﱠﺎ ﺩ ُﻭﻥَ ٰﺫَﻟِﻚَ ‪ُ .‬ﻛﻨﱠﺎ‬ ‫َﻭﺃَﻧﱠﺎ‪ 1‬ﻣِ ﻨﱠﺎ ٱﻟ ٰ ﱠ‬ ‫ِﻚَ‬ ‫ﻟ‬ ‫َ‬ ‫ﺫ‬ ‫ُﻭﻥَ‬ ‫ﺩ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﻭ‬
‫َ ﻣِ‬ ‫ﻥ‬
‫َ‬ ‫ُﻮ‬ ‫ﺤ‬ ‫ﻟ‬
‫ِ‬ ‫ﱠﺎ‬ ‫ﺼ‬ ‫ﺍﻟ‬ ‫ﺎ‬ ‫ﱠ‬ ‫ﻨ‬ ‫َﻭﺃَﻧﱠﺎ ﻣِ‬ ‫‪7‬‬
‫ﻡ‪11 :72\40‬‬
‫‪@ @a†fl‡Ó‬‬ ‫‪č @flÕöč afl‹ ‬‬ ‫‬ ‫ﻁ َﺮﺍٓﺋِﻖَ ﻗِﺪَﺩٗﺍ ‪.‬‬
‫ﺕ‪1‬‬ ‫َ‬ ‫ُﻛﻨﱠﺎ ﻁ َﺮﺍﺋِﻖَ ﻗِﺪَﺩ ًﺍ‬ ‫َ‬
‫‪@Šþa@ïčÏ@fléÜK Ûa@flv‬‬ ‫‪č Èşã@åKÛ@æc@bŞääfl Ã‬‬ ‫‪ @bŞãc ëfl‬‬ ‫ﺽ‪،‬‬ ‫َ‬
‫ٱ¡َ ﻓِﻲ ٱﻷ ۡﺭ ِ‬ ‫ۡ‬ ‫ﱡ‬ ‫ﱠ‬
‫َﻭﺃﻧﺎ ﻅﻨَﻨﺎ ﺃﻥ ﻟﻦ ﻧﻌۡ ِﺠﺰَ ﱠ‬ ‫َ‬ ‫ٓ‬ ‫ﱠ‬ ‫َ‬ ‫َ ‪1‬‬
‫ﱠ‬ ‫}َ ﻓِﻲ‬ ‫ﻌﺠﺰَ ﱠ‬ ‫ﻅﻨَﻨﱠﺎ ﺃَ ْﻥ ﻟَ ْﻦ ﻧُ ِ‬ ‫َﻭﺃَﻧﱠﺎ َ‬ ‫‪8‬‬
‫ﻡ‪12 :72\40‬‬
‫‪@ @bifl‹çfl @Žê‬‬‫‪flv‬‬ ‫‪č Èşã@åÛëfl‬‬ ‫َﻭﻟَﻦ ﻧﱡﻌۡ ِﺠﺰَ ۥﻩ ُ ﻫ ََﺮﺑٗ ﺎ‪.‬‬ ‫ﺽ َﻭﻟ ْﻦ ﻧُ ْﻌ ِﺠﺰَ ﻩ ُ ﻫ ََﺮﺑًﺎ‬ ‫َ‬ ‫ْﺍﻷ َ ْﺭ ِ‬
‫‪@åčßûŽí@åflàÏ‬‬ ‫‡‪ @éči@bŞäßfl a@ôfl‬‬ ‫Ž‪ a@bfläÈčà‬‬ ‫‪fl @bŞàÛ @bŞãc ëfl‬‬ ‫ﺳﻤِ ﻌۡ ﻨَﺎ ۡٱﻟ ُﻬﺪ ٰ َٓﻯ‪َ ،‬ءﺍ َﻣﻨﱠﺎ ﺑِ ِﻪۦ‪ .‬ﻓَ َﻤﻦ‬ ‫َﻭﺃَﻧﱠﺎ ﻟَ ﱠﻤﺎ َ‬
‫‪1‬‬ ‫َ‬
‫ﺳﻤِ ْﻌﻨَﺎ ﺍﻟ ُﻬﺪَﻯ ﺁ َﻣﻨﱠﺎ ﺑِ ِﻪ ﻓَ َﻤ ْﻦ‬ ‫ْ‬ ‫َﻭﺃَﻧﱠﺎ ﻟَ ﱠﻤﺎ َ‬
‫‪9‬‬
‫ﻡ‪13 :72\40‬‬
‫‪@ @bÔflçŠ‬‬ ‫‪fl @bÛëfl @bƒfli@ŽÒbflƒífl @bÜÏ‬‬ ‫‹‪ @éği‬‬ ‫‪fl ič‬‬ ‫َﻭ َﻻ‬ ‫‪3‬ﺕ‪1‬‬ ‫ۡ‬
‫َﺎﻑ ﺑَﺨﺴٗ ﺎ‬ ‫‪2‬‬
‫ﻣِﻦ ﺑِ َﺮﺑِّ ِﻪۦ‪ ،‬ﻓَ َﻼ ﻳَﺨ ُ‬ ‫ﻳ ُۡﺆ ۢ‬ ‫ﺴﺎ َﻭ َﻻ‬ ‫َﺎﻑ ﺑَ ْﺨ ً‬ ‫ﻣِﻦ ﺑِ َﺮﺑِّ ِﻪ ﻓَ َﻼ ﻳَﺨ ُ‬ ‫ﻳُﺆْ ْ‬
‫َﺭﻫ َٗﻘﺎ‪.‬‬ ‫َﺭ َﻫﻘًﺎ‬
‫‪@åflàÏ‬‬
‫‪ @flæìİ‬‬‫ ‬ ‫‪čÔ‬‬ ‫‪ Ûa@bŞäßč ëfl @flæìŽàÜč ¾a@bŞäßč @bŞãc ëfl‬‬ ‫ﻄﻮﻥَ ﻡ‪1‬ﺕ‪.1‬‬ ‫َﻭﺃَﻧﱠﺎ‪ 1‬ﻣِ ﻨﱠﺎ ۡٱﻟ ُﻤ ۡﺴ ِﻠ ُﻤﻮ َﻥ‪َ ،‬ﻭﻣِ ﻨﱠﺎ ۡٱﻟ ٰﻘَ ِﺴ ُ‬ ‫ﻄﻮ َﻥ‬ ‫ﺴ ِﻠ ُﻤﻮﻥَ َﻭ ِﻣﻨﱠﺎ ْﺍﻟﻘَﺎ ِﺳ ُ‬ ‫َﻭﺃَﻧﱠﺎ ﻣِ ﻨﱠﺎ ْﺍﻟ ُﻤ ْ‬ ‫‪10‬‬
‫ﻡ‪14 :72\40‬‬
‫ٓ‬
‫‪@ @a‡fl’Š‬‬ ‫‪fl @(a몋z‬‬ ‫‪fl mfl @Ù÷č Û ëž dÏ‬‬
‫‪ @fláÜ Žc‬‬ ‫ﺷ ٗﺪﺍ ‪.‬‬
‫‪2‬ﺕ‪2‬‬
‫ﻓَ َﻤ ۡﻦ ﺃ َ ۡﺳﻠَ َﻢ‪ ،‬ﻓَﺄ ُ ْﻭ ٰﻟَﺌِﻚَ ﺗ َ َﺤ ﱠﺮ ۡﻭﺍْ َﺭ َ‬ ‫ﺷﺪ ًﺍ‬‫ﺳﻠَ َﻢ ﻓَﺄُﻭﻟَﺌِﻚَ ﺗ َ َﺤ ﱠﺮ ْﻭﺍ َﺭ َ‬ ‫ﻓَ َﻤ ْﻦ ﺃ َ ْ‬
‫‪@ @bjİy‬‬ ‫‪fl @fláäŞ èflv‬‬‫‪fl Ûč@(aìŽãbØÏ‬‬ ‫‪ @flæìİ‬‬ ‫‪čÔ‬‬ ‫‪ Ûa@bŞßc ëfl‬‬ ‫ﻄﺒٗ ﺎ"«‪.‬‬ ‫ﻄﻮﻥَ ‪ ،‬ﻓَﻜَﺎﻧُﻮﺍْ ِﻟ َﺠ َﻬﻨﱠ َﻢ َﺣ َ‬ ‫‪1‬‬ ‫ﺕ‬ ‫َﻭﺃ َ ﱠﻣﺎ ۡٱﻟ ٰﻘَ ِﺴ ُ‬ ‫ﻄﺒًﺎ‬ ‫ﻄﻮﻥَ ﻓَﻜَﺎﻧُﻮﺍ ِﻟ َﺠ َﻬﻨﱠ َﻢ َﺣ َ‬ ‫َﻭﺃَ ﱠﻣﺎ ْﺍﻟﻘَﺎ ِﺳ ُ‬ ‫‪11‬‬
‫ﻡ‪15 :72\40‬‬
‫ٱﻟﻄ ِﺮﻳﻘَ ِﺔ ‪َ ،‬ﻷ َ ۡﺳﻘَ ۡﻴ ٰﻨَ ُﻬﻢ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ٱﺳﺘ َ ٰﻘَ ُﻤﻮﺍْ َ‬ ‫َﻭﺃَﻟﱠ ِﻮﺕ‪ۡ 1‬‬ ‫ﺍﻟﻄ ِﺮﻳﻘَ ِﺔ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫ﺳﺘَﻘَﺎ ُﻣﻮﺍ َ‬ ‫َﻭﺃَﻟﱠ ِﻮ ﺍ ْ‬ ‫ﻡ‪16 :72\40‬‬
‫‪2‬‬ ‫ﺕ‬
‫‪@bŞß@áŽèäfl îԎdÛ @čòÔ‬‬
‫‪ í‹İ‬‬ ‫‪K Ûa@óÜÇ‬‬ ‫‪fl @(aìŽàÔ‬‬
‫‪ nfl Ža@ìÛKc ëfl‬‬ ‫‪12‬‬

‫‪@ @bÓfl‡Ë‬‬ ‫‬ ‫‪،‬‬ ‫ٗ ‪1‬ﺱ‪1‬ﺕ‪3‬‬

‫ﻏﺪَﻗﺎ‬ ‫ﱠﻣﺎ ٓ ًء َ‬ ‫ﻏﺪَﻗًﺎ‬ ‫َﻷ َ ْﺳﻘَ ْﻴﻨَﺎ ُﻫ ْﻢ َﻣﺎ ًء َ‬
‫‪@‹×čˆ@åflÇ@‹ÈŽí@åflßëfl @čéîčÏ@áŽèäfl nč ÐfläÛn‬‬ ‫ﻋﻦ ﺫِﻛ ِﺮ َﺭﺑِِّۦﻪ‪،‬‬ ‫ۡ‬ ‫ِﻟّﻨ َۡﻔﺘِﻨَ ُﻬﻢۡ ﻓِﻴ ِﻪ ‪َ .‬ﻭ َﻣﻦ ﻳُﻌۡ ِﺮﺽ َ‬
‫ۡ‬ ‫‪1‬‬
‫ﻋ ْﻦ ِﺫ ْﻛ ِﺮ‬ ‫ﺽ َ‬ ‫ِﻟﻨَ ْﻔﺘِﻨَ ُﻬ ْﻢ ﻓِﻴ ِﻪ َﻭ َﻣ ْﻦ ﻳُ ْﻌ ِﺮ ْ‬ ‫‪13‬‬
‫ﻡ‪17 :72\40‬‬
‫ُ ۡ ‪2‬ﺕ‪1‬‬
‫ﺴﻠُ ْﻜﻪُ َ‬
‫َ ﺕ‪2‬‬
‫–‪@ @a‡flÈ‬‬ ‫‪fl @biafl‰Ç‬‬ ‫‪fl @ŽéØ܏flí@éğiŠ‬‬ ‫‪fl‬‬ ‫ﺻﻌَﺪٗ ﺍ‪.3‬‬ ‫َ‬ ‫ﻋﺬﺍﺑٗ ﺎ‬ ‫َ‬ ‫ﻳَ ۡﺴﻠﻜﻪُ‬ ‫ﺻﻌَﺪ ًﺍ‬ ‫ﻋﺬَﺍﺑًﺎ َ‬ ‫َﺭﺑِّ ِﻪ ﻳَ ْ‬

‫‪َ (1‬ﻭ ِﺇﻧﱠﺎ ‪ (2‬ﺗَﻘ ﱠَﻮﻝَ‪.‬‬ ‫‪1‬‬

‫‪َ (1‬ﻭﺇِﻧﱠﻪُ ♦ ﺱ‪ (1‬ﻋﻦ ﻛﺮﺩﻡ ﺑﻦ ﺃﺑﻲ ﺍﻟﺴﺎﺋﺐ ﺍﻷﻧﺼﺎﺭﻱ‪ :‬ﺧﺮﺟﺖ ﻣﻊ ﺃﺑﻲ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻓﻲ ﺣﺎﺟﺔ ﻭﺫﻟﻚ ﺃﻭﻝ ﻣﺎ ﺫﻛﺮ ﺍﻟﻨﺒﻲ ﻓﺂﻭﺍﻧﺎ ﺍﻟﻤﺒﻴﺖ ﺇﻟﻰ ﺭﺍﻋﻲ ﻏﻨﻢ ﻓﻠﻤﺎ ﺍﻧﺘﺼﻒ ﺍﻟﻠﻴﻞ ﺟﺎء ﺫﺋﺐ ﻓﺄﺧﺬ‬ ‫‪2‬‬

‫ﺣﻤﻼ ﻣﻦ ﺍﻟﻐﻨﻢ ﻓﻮﺛﺐ ﺍﻟﺮﺍﻋﻲ ﻓﻘﺎﻝ ﻋﺎﻣﺮ ﺍﻟﻮﺍﺩﻱ ﺟﺎﺭﻙ ﻓﻨﺎﺩﻯ ﻣﻨﺎﺩ ﻻ ﻧﺮﺍﻩ ﻳﺎ ﺳﺮﺣﺎﻥ ﻓﺄﺗﻰ ﺍﻟﺤﻤﻞ ﻳﺸﺘﺪ ﺣﺘﻰ ﺩﺧﻞ ﻓﻲ ﺍﻟﻐﻨﻢ ﻭﻧﺰﻟﺖ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺑﻤﻜﺔ ﻫﺬﻩ ﺍﻵﻳﺔ‪ .‬ﻭﻋﻦ ﺃﺑﻲ ﺭﺟﺎء‬ ‫ً‬
‫ﺍﻟﻌﻄﺎﺭﺩﻱ ﻣﻦ ﺑﻨﻲ ﺗﻤﻴﻢ ﻗﺎﻝ ﺑﻌﺚ ﺍﻟﻨﺒﻲ ﻭﻗﺪ ﺭﻋﻴﺖ ﻋﻠﻰ ﺃﻫﻠﻲ ﻭﻛﻔﻴﺖ ﻣﻬﻨﺘﻬﻢ ﻓﻠﻤﺎ ﺑﻌﺚ ﺍﻟﻨﺒﻲ ﺧﺮﺟﻨﺎ ﻫﺮﺍﺑًﺎ ﻓﺄﺗﻴﻨﺎ ﻋﻠﻰ ﻓﻼﺓ ﻣﻦ ﺍﻷﺭﺽ ﻭﻛﻨﺎ ﺇﺫﺍ ﺃﻣﺴﻴﻨﺎ ﺑﻤﺜﻠﻬﺎ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺃﻧﺎ ﻧﻌﻮﺫ‬
‫ﺑﻌﺰﻳﺰ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ﻣﻦ ﺍﻟﺠﻦ ﺍﻟﻠﻴﻠﺔ‪ .‬ﻓﻘﻠﻨﺎ ﺫﺍﻙ‪ .‬ﻓﻘﻴﻞ ﻟﻨﺎ ﺇﻧﻤﺎ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﷲ ﻭﺍﻥ ﻣﺤﻤﺪًﺍ ﺭﺳﻮﻝ ﷲ ﻣﻦ ﺃﻗﺮ ﺑﻬﺎ ﺃﻣﻦ ﻋﻠﻰ ﺩﻣﻪ ﻭﻣﺎﻟﻪ‪ .‬ﻓﺮﺟﻌﻨﺎ ﻓﺪﺧﻠﻨﺎ ﻓﻲ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺭﺟﻼ ﻣﻦ ﺑﻨﻲ ﺗﻤﻴﻢ ﻳﻘﺎﻝ ﻟﻪ ﺭﺍﻓﻊ ﺑﻦ ﻋﻤﻴﺮ ﺣﺪﺙ ﻋﻦ ﺑﺪء ﺇﺳﻼﻣﻪ ﻗﺎﻝ ﺇﻧﻲ ﻷﺳﻴﺮ ﺑﺮﻣﻞ ﻋﺎﻟﺞ ﺫﺍﺕ‬ ‫ً‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺭﺟﺎء ﺇﻧﻲ ﻷﺭﻯ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻓﻲ ﻭﻓﻲ ﺃﺻﺤﺎﺑﻲ‪ .‬ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﺃﻥ‬
‫ﺭﺟﻼ ﺑﻴﺪﻩ ﺣﺮﺑﺔ ﻳﺮﻳﺪ ﺃﻥ ﻳﻀﻌﻬﺎ ﻓﻲ ﻧﺤﺮ‬ ‫ً‬ ‫ﻟﻴﻠﺔ ﺇﺫ ﻏﻠﺒﻨﻲ ﺍﻟﻨﻮﻡ ﻓﻨﺰﻟﺖ ﻋﻦ ﺭﺍﺣﻠﺘﻲ ﻭﺃﻧﺨﺘﻬﺎ ﻭﻧﻤﺖ ﻭﻗﺪ ﺗﻌﻮﺫﺕ ﻗﺒﻞ ﻧﻮﻣﻲ ﻓﻘﻠﺖ ﺃﻋﻮﺫ ﺑﻌﻈﻴﻢ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ﻣﻦ ﺍﻟﺠﻦ‪ .‬ﻓﺮﺃﻳﺖ ﻓﻲ ﻣﻨﺎﻣﻲ‬
‫ﻭﺷﻤﺎﻻ ﻓﻠﻢ ﺃﺭ ﺷﻴﺌًﺎ ﻓﻘﻠﺖ ﻫﺬﺍ ﺣﻠﻢ ﺛﻢ ﻋﺪﺕ ﻓﻐﻔﻮﺕ ﻓﺮﺃﻳﺖ ﻣﺜﻞ ﺫﻟﻚ ﻓﺎﻧﺘﺒﻬﺖ ﻓﺮﺃﻳﺖ ﻧﺎﻗﺘﻲ ﺗﻀﻄﺮﺏ ﻭﺍﻟﺘﻔﺖ ﻭﺇﺫﺍ ﺑﺮﺟﻞ ﺷﺎﺏ ﻛﺎﻟﺬﻱ ﺭﺃﻳﺘﻪ ﻓﻲ ﺍﻟﻤﻨﺎﻡ‬ ‫ً‬ ‫ﻧﺎﻗﺘﻲ ﻓﺎﻧﺘﺒﻬﺖ ﻓﺰﻋًﺎ ﻓﻨﻈﺮﺕ ﻳﻤﻴ ًﻨﺎ‬
‫ﺑﻴﺪﻩ ﺣﺮﺑﺔ ﻭﺭﺟﻞ ﺷﻴﺦ ﻣﻤﺴﻚ ﺑﻴﺪﻩ ﻳﺪﻓﻌﻪ ﻋﻨﻪ‪ .‬ﻓﺒﻴﻨﻤﺎ ﻫﻤﺎ ﻳﺘﻨﺎﺯﻋﺎﻥ ﺇﺫ ﻁﻠﻌﺖ ﺛﻼﺛﺔ ﺃﺛﻮﺍﺭ ﻣﻦ ﺍﻟﻮﺣﺶ‪ .‬ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﻟﻠﻔﺘﻰ ﻗﻢ ﻓﺨﺬ ﺃﻳﺘﻬﺎ ﺷﺌﺖ ﻓﺪﺍء ﻟﻨﺎﻗﺔ ﺟﺎﺭﻱ ﺍﻹﻧﺴﻲ‪ .‬ﻓﻘﺎﻡ ﺍﻟﻔﺘﻰ ﻓﺄﺧﺬ‬
‫ﺛﻮﺭﺍ ﻭﺍﻧﺼﺮﻑ ﺛﻢ ﺍﻟﺘﻔﺖ ﺇﻟﻲ ﺍﻟﺸﻴﺦ ﻭﻗﺎﻝ ﻳﺎ ﻫﺬﺍ ﺇﺫﺍ ﻧﺰﻟﺖ ﻭﺍﺩﻳًﺎ ﻣﻦ ﺍﻷﻭﺩﻳﺔ ﻓﺨﻔﺖ ﻫﻮﻟﻪ ﻓﻘﻞ ﺃﻋﻮﺫ ﺑﺮﺏ ﻣﺤﻤﺪ ﻣﻦ ﻫﻮﻝ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ﻭﻻ ﺗﻌﺬ ﺑﺄﺣﺪ ﻣﻦ ﺍﻟﺠﻦ ﻓﻘﺪ ﺑﻄﻞ ﺃﻣﺮﻫﺎ‪ .‬ﻗﺎﻝ‬ ‫ﻣﻨﻬﺎ ً‬
‫ﻓﻘﻠﺖ ﻟﻪ ﻭﻣﻦ ﻣﺤﻤﺪ ﻫﺬﺍ؟ ﻗﺎﻝ ﻧﺒﻲ ﻋﺮﺑﻲ ﻻ ﺷﺮﻗﻲ ﻭﻻ ﻏﺮﺑﻲ ﺑﻌﺚ ﻳﻮﻡ ﺍﻷﺛﻨﻴﻦ‪ .‬ﻗﻠﺖ ﻓﺄﻳﻦ ﻣﺴﻜﻨﻪ ﻗﺎﻝ ﻳﺜﺮﺏ ﺫﺍﺕ ﺍﻟﻨﺨﻞ‪ .‬ﻓﺮﻛﺒﺖ ﺭﺍﺣﻠﺘﻲ ﺣﻴﻦ ﺗﺮﻗﻲ ﻟﻲ ﺍﻟﺼﺒﺢ ﻭﺟﺪﺩﺕ ﺍﻟﺴﻴﺮ ﺣﺘﻰ‬
‫ﺗﻘﺤﻤﺖ ﺍﻟﻤﺪﻳﻨﺔ‪ .‬ﻓﺮﺁﻧﻲ ﺍﻟﻨﺒﻲ ﻓﺤﺪﺛﻨﻲ ﺑﺤﺪﻳﺜﻲ ﻗﺒﻞ ﺃﻥ ﺃﺫﻛﺮ ﻣﻨﻪ ﺷﻴﺌًﺎ ﻭﺩﻋﺎﻧﻲ ﺇﻟﻰ ﺍﻹﺳﻼﻡ ﻓﺄﺳﻠﻤﺖ‪ .‬ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ‪ :‬ﻛﻨﺎ ﻧﺮﻯ ﺃﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻧﺰﻟﺖ ﻓﻴﻪ‪.‬‬
‫‪َ (1‬ﻭ ِﺇﻧﱠ ُﻬﻢ‪.‬‬ ‫‪3‬‬

‫‪َ (1‬ﻭﺇِﻧﱠﺎ ‪ُ (2‬ﻣ ِﻠ َﻴﺖْ ‪.‬‬ ‫‪4‬‬

‫‪َ (1‬ﻭ ِﺇﻧﱠﺎ ‪ْ (2‬ﺍﻻَﻥَ ♦ ﺕ‪ (1‬ﺷﻬﺎﺏ‪ :‬ﻋﻮﺩ ﻭﺧﺸﺒﺔ ﻓﻴﻬﺎ ﻧﺎﺭ ﺕ‪ (2‬ﺭﺻﺪﺍ‪ :‬ﺣﺮﺳﺎ ♦ ﻡ‪ (1‬ﺗﺘﻜﺮﺭ ﻫﺬﻩ ﺍﻷﺳﻄﻮﺭﺓ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 18 :15\54‬ﻭ‪ .10 :37\56‬ﻗﺎﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ‪:‬‬ ‫‪5‬‬

‫ﻭﺗﺮﻯ ﺷﻴﺎﻁﻴﻨًﺎ ﺗﺮﻭﻍ ﻣﻀﺎﻋﺔً \ ﻭﺭﻭﺍﻏﻬﺎ ﺷﺘﱠﻰ ﺇﺫﺍ ﻣﺎ ﺗ ُ َ‬

‫ﻄﺮﺩُ‬
‫َﻌﺮﺩُ )‪.(http://goo.gl/2GHYSG‬‬ ‫ﺗُﻠﻘﻰ ﻋﻠﻴﻬﺎ ﻓﻲ ﺍﻟﺴﻤﺎءِ ﻣﺬَﻟﱠﺔٌ \ ﻭﻛﻮﺍﻛﺐٌ ﺗُﺮﻣﻰ ﺑﻬﺎ ﻓَﺘ ﱠ‬
‫ﺷ َﺠ َﺮﺓِ ﺍﻟ َﺤﻴﺎﺓ« )‪ .(24 :3‬ﻭﺗﺬﻛﺮ ﺍﻷﺳﺎﻁﻴﺮ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻥ ﺍﻟﻤﻼﺋﻜﺔ ﺗﺴﺘﺮﻕ‬ ‫ﻖ َ‬
‫ﻁﺮﻳ ِ‬‫ﺐ ﻟِﺤِ ﺮﺍﺳ ِﺔ َ‬ ‫ِّ‬
‫ﻣﺘﻘﻠ ٍ‬ ‫ﻲ َﺟﻨﱠ ِﺔ َﻋ ْﺪ ٍﻥ ﺍﻟﻜَﺮﻭﺑﻴﻦ ﻭﺷُﻌﻠَﺔَ َ‬
‫ﺳﻴْﻒٍ‬ ‫ﻗﺎﻡ ﺷَﺮﻗِ ﱠ‬ ‫ﺍﻹﻧﺴﺎﻥَ ﻭﺃ َ َ‬ ‫ﻁ َﺮﺩَ ِ‬ ‫ﻳﻘﻮﻝ ﺳﻔﺮ ﺍﻟﺘﻜﻮﻳﻦ‪َ » :‬‬
‫ﺍﻷﺧﺒﺎﺭ ﻣﻦ ﻭﺭﺍء ﺳﺘﺎﺭ ﻳﺤﻤﻲ ﻋﺮﺵ ﷲ )‪ Ginzberg‬ﺍﻟﻤﺠﻠﺪ ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺹ ‪ 44‬ﻭ‪.(161‬‬
‫‪َ (1‬ﻭﺇِﻧﱠﺎ‪.‬‬ ‫‪6‬‬

‫ﻁ َﺮﺍﺋِﻖَ ﻗِﺪَﺩًﺍ‪ :‬ﻣﺬﺍﻫﺐ ﻣﺘﻔﺮﻗﺔ‪.‬‬ ‫‪َ (1‬ﻭﺇِﻧﱠﺎ ♦ ﺕ‪َ (1‬‬ ‫‪7‬‬

‫‪َ (1‬ﻭﺇِﻧﱠﺎ‪.‬‬ ‫‪8‬‬

‫َﻒ ‪ (3‬ﺑَ َﺨﺴًﺎ ♦ ﺕ‪ (1‬ﺑَ ْﺨﺴًﺎ‪ :‬ﻧﻘ ً‬

‫ﺼﺎ‪.‬‬ ‫‪َ (1‬ﻭﺇِﻧﱠﺎ ‪ (2‬ﻳَﺨ ْ‬ ‫‪9‬‬

‫ﺷﺪًﺍ‪ :‬ﺍﺟﺘﻬﺪﻭﺍ ﻓﻲ ﺗﻌﺮﻑ ﻣﺎ ﻫﻮ ﺃﻭﻟﻰ ﻭﺃﺣﻖ‪ .‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻔﺮﺩ »ﻓَ َﻤ ْﻦ ﺃ َ ْﺳﻠَ َﻢ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ »ﻓَﺄ ُﻭﻟَﺌِﻚَ ﺗ َ َﺤ ﱠﺮ ْﻭﺍ« ♦ ﻡ‪(1‬‬ ‫ﻄﻮﻥ‪ :‬ﺍﻟﺠﺎﺋﺮﻭﻥ ﺕ‪ (2‬ﺗ َ َﺤ ﱠﺮ ْﻭﺍ َﺭ َ‬ ‫‪َ (1‬ﻭﺇِﻧﱠﺎ ‪ُ (2‬ﺭ ْﺷﺪًﺍ ♦ ﺕ‪ْ (1‬ﺍﻟﻘَﺎ ِﺳ ُ‬ ‫‪10‬‬

‫ﻗﺎﻝ ﺳﻮﺍﺩ ﺑﻦ ﻗﺎﺭﺏ‪:‬‬

‫ﻋﺠﺒﺖ ﻟﻠﺠﻦ ﻭﺇﺑﻼﺳﻬﺎ ﻭﺷﺪﻫﺎ ﺍﻟﻌﻴﺲ ﺑﺄﺣﻼﺳﻬﺎ‬
‫ﺗﻬﻮﻱ ﺇﻟﻰ ﻣﻜﺔ ﺗﺒﻐﻲ ﺍﻟﻬﺪﻯ ﻣﺎ ﻣﺆﻣﻨﻮ ﺍﻟﺠﻦ ﻛﺄﻧﺠﺎﺳﻬﺎ )ﺳﻴﺮﺓ ﺇﺑﻦ ﻫﺸﺎﻡ ‪.(http://goo.gl/WHK7gU‬‬
‫ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬ ‫‪11‬‬

‫ﺑﺪﻻ ﻣﻦ َﻭﺃَﻥ ﻟﱠ ِﻮ‪ .‬ﻭﺣﺮﻑ ﺃَﻥْ ﺣﺸﻮ‪ ،‬ﻭﻳﺴﺘﻌﻤﻞ ﺍﻟﻘﺮﺁﻥ »ﻭﻟﻮ« ‪ 111‬ﻣﺮﺓ‪ .‬ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻷﻟﻒ ﺧﻄﺄ‬ ‫‪َ (1‬ﻏ ِﺪﻗًﺎ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﻫﺬﻩ ﻫﻲ ﺍﻟﻤﺮﺓ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺘﻲ ﻳﺴﺘﻌﻤﻞ ﻓﻴﻬﺎ ﺍﻟﻘﺮﺁﻥ ﺣﺮﻑ َﻭﺃَﻟﱠ ِﻮ‪ً ،‬‬ ‫‪12‬‬

‫ﻛﺜﻴﺮﺍ ♦ ﺱ‪ (1‬ﻋﻦ ﻣﻘﺎﺗﻞ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﻛﻔﺎﺭ ﻗﺮﻳﺶ ﺣﻴﻦ ﻣﻨﻊ‬ ‫ﻏﺎﻣﺮﺍ ً‬

‫ً‬ ‫ﺻﻴَﺎءِ « )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪ (419‬ﺕ‪َ (2‬ﻏﺪَﻗًﺎ‪:‬‬ ‫ﺐ َﻭ ْﺍﻷ َ ْﻭ ِ‬ ‫ﻲ ِ ﺑ ِْﻦ ﺃَﺑِﻲ َ‬
‫ﻁﺎ ِﻟ ٍ‬ ‫ﻄ ِﺮﻳﻘَﺔُ«‪َ » :‬ﻭ َﻻﻳَﺔُ َﻋ ِﻠ ّ‬ ‫ﺕ‪ (2‬ﺗﻔﺴﻴﺮ ﺷﻴﻌﻲ‪» :‬ﺍﻟ ﱠ‬
‫ﺍﻟﻤﻄﺮ ﺳﺒﻊ ﺳﻨﻴﻦ‪.‬‬
‫ﺻ َﻌﺪًﺍ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ » ِﻟﻨَ ْﻔﺘِﻨَ ُﻬ ْﻢ« ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ » َﺭ ِﺑّ ِﻪ ﻳَ ْﺴﻠُ ْﻜﻪُ«‪ ،‬ﻭﻗﺪ ﺻﺤﺤﺖ ﺍﻟﻘﺮﺍءﺓ‬ ‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻻ ﻧﻔﺘﻨﻬﻢ ﻓﻴﻪ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ (2 (167‬ﻧَ ْﺴﻠُ ْﻜﻪُ‪ ،‬ﻧُ ْﺴ ِﻠ ْﻜﻪُ ‪ُ (3‬‬
‫ﺻﻌُﺪًﺍ‪ُ ،‬‬ ‫‪13‬‬

‫ﺍﻟﻤﺨﺘﻠﻔﺔ‪» :‬ﻧﺴﻠﻜﻪ« ♦ ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﻳَ ْﺴﻠُ ْﻜﻪُ ﻓﻲ ﻋﺬﺍﺏ‪ ،‬ﻷﻥ ﻓﻌﻞ ﺳﻠﻚ ﻳﺘﻌﺪﻯ ﺑﺤﺮﻑ ﻓﻲ‪.‬‬
‫‪140‬‬
 ‫ﺴ ِﺠﺪ َ ِ ﱠ¡ِ‪ ،‬ﻓَ َﻼ ﺗ َۡﺪﻋُﻮﺍْ‬ ‫]‪َ [...][---‬ﻭﺃ َ ﱠﻥ ۡٱﻟ َﻤ ٰ َ‬ ‫ﺎﺟﺪ َ ِ ﱠ¡ِ ﻓَ َﻼ ﺗَﺪْﻋُﻮﺍ َﻣ َﻊ ﱠ‬
‫}ِ‬ ‫ﺴ ِ‬ ‫َﻭﺃَ ﱠﻥ ْﺍﻟ َﻤ َ‬ ‫ﻡ‪18 :72\40‬‬
‫‪@čéÜK Ûa@flÉßfl @(aìŽÇ‡flm@bÜÏ‬‬ ‫‪ @čéÜK Ûč@fl‡v‬‬ ‫‪č‬‬‫‪fl ¾ a@Şæc ëfl‬‬ ‫‪1‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬

‫‪@ @a‡flyc‬‬ ‫ٱ¡ِ ﺃَ َﺣﺪٗﺍ ‪.‬‬

‫ﺱ‪1‬‬
‫]‪[...‬ﺕ‪َ 1‬ﻣ َﻊ ﱠ‬ ‫ﺃ َ َﺣﺪًﺍ‬
‫ٱ¡ِ َﻳ ۡﺪﻋُﻮﻩ ُ‬
‫ﻋ ۡﺒﺪ ُ ﱠ‬ ‫ﺎﻡ َ‬ ‫]‪َ [...‬ﻭﺃَﻧﱠ ۥﻪ ُ ﻟَ ﱠﻤﺎ ﻗَ َ‬ ‫}ِ َﻳﺪْﻋُﻮﻩ ُ ﻛَﺎﺩ ُﻭﺍ‬
‫ﻋ ْﺒﺪ ُ ﱠ‬ ‫َﻭﺃَﻧﱠﻪ ﱠ َ َ‬
‫ﺎﻡ‬ ‫َ‬ ‫ﻗ‬ ‫ﺎ‬ ‫ﻤ‬ ‫َ‬ ‫ﻟ‬ ‫ُ‬ ‫ﻡ‪19 :72\40‬‬
‫‪@(a뎆b×@ŽêìŽÇ‡flí@čéÜK Ûa@Ž‡jflÇ@flâbÓ@bŞàÛ @ŽéãŞ c ëfl‬‬ ‫‪1‬‬ ‫ﺕ‪1‬‬ ‫‪2‬‬

‫ﻋﻠَ ۡﻴ ِﻪ ﻟِﺒَ ٗﺪﺍ ‪.‬‬ ‫]‪ ، [...‬ﻛَﺎﺩ ُﻭﺍْ ﻳَﻜُﻮﻧُﻮﻥَ َ‬ ‫ﻋﻠَ ْﻴ ِﻪ ِﻟﺒَﺪ ًﺍ‬‫ﻳَ ُﻜﻮﻧُﻮﻥَ َ‬
‫‪1‬ﺕ‪2‬‬ ‫ﺕ‪1‬‬
‫‪@ @a‡fljÛč@čéîÜÇ‬‬ ‫‪fl @flæìŽãìØífl‬‬
‫‹‪@ @a‡flyc @éči@Ú‬‬ ‫‪ ’c@bÛëfl @ïğiŠ‬‬
‫‪fl @(aìŽÇ†c@bflàãŞ g@ÝÓ‬‬ ‫ﻗُ ۡﻞ‪» :1‬ﺇِﻧﱠ َﻤﺎ ٓ ﺃ َ ۡﺩﻋُﻮﺍْ َﺭﺑِّﻲ‪َ ،‬ﻭ َﻻٓ ﺃ ُ ۡﺷ ِﺮﻙُ ﺑِ ِٓۦﻪ‬ ‫ُ‬
‫ﻗُ ْﻞ ﺇِﻧﱠ َﻤﺎ ﺃَﺩْﻋُﻮ َﺭﺑِّﻲ َﻭﻻ ﺃﺷ ِﺮﻙُ ﺑِ ِﻪ‬
‫ْ‬ ‫َ‬ ‫‪3‬‬
‫ﻡ‪20 :72\40‬‬
‫ﺃ َ َﺣ ٗﺪﺍ«‪.‬‬ ‫ﺃ َ َﺣﺪًﺍ‬
‫‪@ @a‡fl’Š‬‬
‫‪fl @bÛëfl @aČ‹š‬‬
‫‪fl @áØÛ@ÙÜč ßc@bÛ@ïğãg@ÝÓ‬‬ ‫ﺿ ٗ ّﺮﺍ ]‪َ [...‬ﻭ َﻻ‬
‫ﺕ‪1‬‬ ‫َ‬
‫ﻻ ﺃﻣۡ ِﻠﻚُ ﻟ ُﻜﻢۡ َ‬ ‫َ‬ ‫‪1‬‬
‫ﻗُ ۡﻞ‪» :‬ﺇِﻧِّﻲ َ ٓ‬ ‫ﺿ ’ﺮﺍ َﻭ َﻻ َﺭ َ‬
‫ﺷﺪ ًﺍ‬ ‫َ‬ ‫َ‬
‫ﻗُ ْﻞ ﺇِﻧِّﻲ َﻻ ﺃ ْﻣ ِﻠﻚُ ﻟ ُﻜ ْﻢ َ‬ ‫‪4‬‬
‫ﻡ‪21 :72\40‬‬
‫ﺷ ٗﺪﺍ‪.«2‬‬‫َﺭ َ‬
‫‪@åÛëfl @‡flyc@čéÜK Ûa@flåßč @ïčã‬‬ ‫‪fl v‬‬ ‫‪č íŽ @åÛ@ïğãg@ÝÓ‬‬ ‫َ‬
‫ٱ¡ِ ﺃ َﺣ ‪ٞ‬ﺪ َﻭﻟَ ۡﻦ‬ ‫ﻴﺮﻧِﻲ ﻣِ ﻦَ ﱠ‬ ‫ﻗُ ۡﻞ‪» :‬ﺇِﻧِّﻲ ﻟَﻦ ﻳ ُِﺠ َ‬ ‫}ِ ﺃ َ َﺣﺪ ٌ َﻭﻟَ ْﻦ‬ ‫ﻴﺮﻧِﻲ ﻣِ ﻦَ ﱠ‬ ‫ﻗُ ْﻞ ﺇِﻧِّﻲ ﻟَ ْﻦ ﻳ ُِﺠ َ‬
‫‪5‬‬
‫ﻡ‪22 :72\40‬‬
‫‪@ @aƇz‬‬ ‫‪fl nfl ÜŽß@éčã뎆@åčß@fl‡u‬‬ ‫‪č c‬‬ ‫ﺃ َ ِﺟﺪَ‪ ،‬ﻣِﻦ ﺩ ُﻭﻧِ ِﻪۦ‪ُ ،‬ﻣ ۡﻠﺘ َ َﺤﺪًﺍﺱ‪[...] 1‬ﺕ‪.1‬‬ ‫ﺃ َ ِﺟﺪَ ﻣِ ْﻦ ﺩ ُﻭﻧِ ِﻪ ُﻣ ْﻠﺘ َ َﺤﺪ ًﺍ‬
‫Ž ‪@fléÜK Ûa@˜Èflí@åflßëfl @éčnÜ‬‬ ‫‪flŠ‬‬ ‫‪ ëfl @čéÜK Ûa@flåßğ @bÌÜifl @bKÛg‬‬ ‫ﺳ ٰﻠَﺘِ ِﻪۦ«‪َ .‬ﻭ َﻣﻦ‬ ‫ٱ¡ِ َﻭ ِﺭ ٰ َ‬ ‫]‪[...‬ﺕ‪ِ 1‬ﺇ ﱠﻻ ﺑَ ٰﻠَ ٗﻐﺎ ِ ّﻣﻦَ ﱠ‬ ‫ﺳ َﺎﻻﺗِ ِﻪ َﻭ َﻣ ْﻦ‬ ‫}ِ َﻭ ِﺭ َ‬ ‫ﻏﺎ ﻣِ ﻦَ ﱠ‬ ‫ِﺇ ﱠﻻ ﺑَ َﻼ ً‬ ‫‪6‬‬
‫ﻡ‪23 :72\40‬‬
‫َﺎﺭ َﺟ َﻬﻨﱠ َﻢ‪،‬‬ ‫ٱ¡َ َﻭ َﺭﺳُﻮﻟَ ۥﻪ ُ‪ ،‬ﻓَﺈ ِ ﱠﻥ ﻟَ ۥﻪ ُ ﻧ َ‬ ‫ﺺ ﱠ‬ ‫ﻳَﻌۡ ِ‬ ‫َﺎﺭ َﺟ َﻬﻨﱠ َﻢ‬ ‫َ‬ ‫ﻧ‬ ‫ُ‬ ‫ﻪ‬ ‫َ‬ ‫ﻟ‬ ‫ﻥ‬‫ﱠ‬ ‫ِ‬ ‫ﺈ‬ ‫َ‬ ‫ﻓ‬ ‫ُ‬ ‫ﻪ‬ ‫َ‬ ‫ﻟ‬ ‫ﻮ‬ ‫ﺳ‬
‫ُ‬ ‫ﺭ‬ ‫ﺺ َ َ َ‬
‫ﻭ‬ ‫}‬ ‫ﱠ‬ ‫ﻳَ ْﻌ ِ‬
‫‪1‬‬
‫‚ ‪@bflèîčÏ@flåíč‡Üč‬‬ ‫‪fl @fláäŞ èflu‬‬
‫‪fl @flŠbflã@ŽéÛ @ŞæhÏ‬‬ ‫‪ @ŽéÛ 쎎Š‬‬‫‪fl ëfl‬‬
‫‪@ @aƇifl c‬‬ ‫ٰ َﺧ ِﻠﺪِﻳﻦَ ﺕ‪ 2‬ﻓِﻴ َﻬﺎ ٓ ﺃ َ َﺑﺪ ًﺍ‪،2‬‬ ‫ﺧَﺎ ِﻟﺪِﻳﻦَ ﻓِﻴ َﻬﺎ ﺃ َ َﺑﺪ ًﺍ‬
‫‪@åflß@flæìŽàÜ Èflî‬‬ ‫‪flÏ‬‬
‫‪ @flæ뎇Ç‬‬ ‫‪fl ìŽí@bflß@(aëcŠ‬‬ ‫‪fl @aflˆg@óŞny‬‬ ‫‪fl‬‬ ‫ﺴ َﻴﻌۡ ﻠَ ُﻤﻮﻥَ َﻣ ۡﻦ‬ ‫ﻋﺪ ُﻭﻥَ ‪ ،‬ﻓَ َ‬ ‫َﺣﺘ ﱠ ٰ ٓﻰ ِﺇﺫَﺍ َﺭﺃ َ ۡﻭﺍْ َﻣﺎ ﻳُﻮ َ‬ ‫ﻋﺪ ُﻭﻥَ‬ ‫َﺣﺘﱠﻰ ِﺇﺫَﺍ َﺭﺃ َ ْﻭﺍ َﻣﺎ ﻳُﻮ َ‬ ‫ﻡ‪24 :72\40‬‬
‫‪@ @a†fl‡Ç‬‬ ‫‪fl @şÝÓ‬‬ ‫‪ c ëfl @a‹č–bflã@ŽÑÈ‬‬ ‫‪fl šc‬‬ ‫ﻋﺪَﺩٗﺍ‪.‬‬ ‫َﺎﺻ ٗﺮﺍ َﻭﺃَﻗَ ﱡﻞ َ‬ ‫ﻒﻧ ِ‬ ‫ﺿﻌَ ُ‬ ‫ﺃَ ۡ‬ ‫َﺎﺻ ًﺮﺍ َﻭﺃَﻗَﻞﱡ‬ ‫ﻒﻧ ِ‬ ‫ﺿﻌَ ُ‬ ‫ﺴﻴَ ْﻌﻠَ ُﻤﻮﻥَ َﻣ ْﻦ ﺃ َ ْ‬ ‫ﻓَ َ‬
‫ﻋﺪَﺩًﺍ‬ ‫َ‬
‫‪@âc@flæ뎇Ç‬‬ ‫‪fl ìŽm@bŞß@kí‹Ó‬‬ ‫‪ c @ðŠ†c@æg@ÝÓ‬‬ ‫ﻋﺪ ُﻭ َﻥ‪ ،‬ﺃَﻡۡ‬ ‫ﻳﺐ ﱠﻣﺎ ﺗُﻮ َ‬ ‫ﻱ ﺃَﻗَ ِﺮ ‪ٞ‬‬
‫ﻗُ ۡﻞ‪» :‬ﺇِ ۡﻥ ﺃ َ ۡﺩ ِﺭ ٓ‬
‫ﺕ‪1‬‬
‫ﻋﺪ ُﻭﻥَ ﺃ َ ْﻡ‬ ‫ﻗُ ْﻞ ﺇِ ْﻥ ﺃَﺩ ِْﺭﻱ ﺃَﻗَ ِﺮﻳﺐٌ َﻣﺎ ﺗُﻮ َ‬
‫‪7‬‬
‫ﻡ‪25 :72\40‬‬
‫‪@ @aƇßfl c @ïğiŠ‬‬‫‪fl @ŽéÛ @ŽÝÈ‬‬
‫‪fl vflí‬‬ ‫َ‬
‫ﻲ ﺃ َﻣﺪ ًﺍ«‪.‬‬‫ﻳَ ۡﺠﻌَ ُﻞ ﻟَ ۥﻪ ُ َﺭ‪1‬ﺑِّ ٓ‬ ‫ﻳَﺠْ ﻌَ ُﻞ ﻟَﻪ ُ َﺭﺑِّﻲ ﺃ َ َﻣﺪ ًﺍ‬
‫‪@ @aƇy‬‬‫‪fl c @éčjîË@óÜÇ‬‬
‫‪fl @Ž‹è ÄŽí@bÜÏ‬‬ ‫‪ @čkîflÌÛa@ŽáÜč Ç‬‬ ‫‪fl‬‬ ‫َ‬
‫ﻋﻠَ ٰﻰ ﻏ َۡﻴﺒِ ِٓۦﻪ ﺃ َﺣﺪ ًﺍ‪،‬‬ ‫‪2‬‬ ‫ۡ‬
‫ﺐ ‪ ،‬ﻓَ َﻼ ﻳُﻈ ِﻬ ُﺮ َ‬ ‫ﻋ ِﻠ ُﻢ ۡٱﻟﻐ َۡﻴ ِ‬
‫َٰ‬ ‫ﻏ ْﻴﺒِ ِﻪ‬ ‫ﻋﻠَﻰ َ‬ ‫ﺐ ﻓَ َﻼ ﻳُﻈ ِﻬ ُﺮ َ‬ ‫ْ‬ ‫ﻋﺎ ِﻟ ُﻢ ْﺍﻟﻐَ ْﻴ ِ‬ ‫َ‬ ‫‪8‬‬
‫ﻡ‪26 :72\40‬‬
‫ﺃ َ َﺣﺪًﺍ‬
‫‪@åčß@ÙÜ flí@ŽéãŞ hÏ‬‬
‫‪ @Þ쎎Š‬‬‫‪Ş @åčß@ófl›mfl Ša@åßfl @bKÛg‬‬ ‫ﻮﻝ‪ ،‬ﻓَﺈِﻧﱠ ۥﻪ ُ ﻳَ ۡﺴﻠُﻚُ ۢ‬
‫ﻣِﻦ‬ ‫ﺳ ٖ‬‫ﻀ ٰﻰ ﻣِﻦ ﱠﺭ ُ‬ ‫ِﺇ ﱠﻻ َﻣ ِﻦ ۡٱﺭﺗ َ َ‬ ‫ﺳﻮ ٍﻝ ﻓَﺈِﻧﱠﻪ ُ‬ ‫ﻣِﻦ َﺭ ُ‬ ‫ﻀﻰ ْ‬ ‫ﺍﺭﺗَ َ‬ ‫ِﺇ ﱠﻻ َﻣ ِﻦ ْ‬ ‫‪9‬‬
‫ﻡ‪27 :72\40‬‬
‫‪@ @a‡fl–Š‬‬ ‫‪fl @éčÐÜfl‚@åčßëfl @čéífl‡ífl @µifl‬‬ ‫ﺻﺪٗﺍﺕ‪،1‬‬‫ﺑَ ۡﻴ ِﻦ ﻳَﺪ َۡﻳ ِﻪ َﻭﻣِ ۡﻦ ﺧ َۡﻠ ِﻔِۦﻪ َﺭ َ‬ ‫ﻣِﻦ ﺑَ ْﻴ ِﻦ ﻳَﺪَ ْﻳ ِﻪ َﻭﻣِ ْﻦ ﺧ َْﻠ ِﻔ ِﻪ‬ ‫ﺴﻠُﻚُ ْ‬ ‫ﻳَ ْ‬
‫ﺻﺪ ًﺍ‬ ‫َﺭ َ‬
‫‪@áèiğ Š‬‬
‫Ž ‪fl @čoÜ‬‬
‫‪flŠ‬‬
‫‪ @(aìŽÌÜ ic@‡Ó@æc@fláÜ ÈflîÛn‬‬ ‫َ‪4‬‬
‫ﺳ ٰﻠَ ِ‬
‫ﺖ‪َ 3‬ﺭ ِﺑّ ِﻬﻢۡ ‪َ .‬ﻭﺃ َ َﺣﺎﻁ‬ ‫ِﻟّ َﻴﻌۡ ﻠَ َﻢ ﺃَﻥ َﻗ ۡﺪ ﺃ َ ۡﺑ َﻠﻐُﻮﺍْ ِﺭ ٰ َ‬
‫‪2‬‬ ‫‪1‬‬
‫ﺕ َﺭ ِﺑّ ِﻬ ْﻢ‬ ‫ﺳ َﺎﻻ ِ‬ ‫ِ َ‬ ‫ﺭ‬ ‫ﻮﺍ‬ ‫ُ‬ ‫ﻐ‬ ‫َ‬ ‫ﻠ‬ ‫ﺑ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ْ‬ ‫ﺪ‬‫َ‬ ‫ﻗ‬ ‫ﻥ‬ ‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ِﻟ َﻴ ْﻌﻠَ َ‬
‫ﻢ‬ ‫‪10‬‬
‫ﻡ‪28 :72\40‬‬
‫×‪@ïfl’@ŞÝ‬‬
‫‪ @ófl—ycëfl @áèífl‡Û @bflàič @Âbflyc ëfl‬‬ ‫ﻋﺪَ ۢﺩ َﺍ‪.‬‬
‫ﺼ ٰﻰ ﻛُ ﱠﻞ ﺷ َۡﻲءٍ َ‬
‫‪5‬‬
‫ِﺑ َﻤﺎ ﻟَﺪ َۡﻳ ِﻬﻢۡ ‪َ ،‬ﻭﺃ َ ۡﺣ َ‬ ‫ﻲءٍ‬ ‫ْ‬ ‫ﺷ‬
‫َ‬ ‫ﻞ‬‫ﱠ‬ ‫ُ‬ ‫ﻛ‬ ‫ﻰ‬ ‫ﺼ‬
‫َ‬ ‫ﺣْ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬ ‫َﻭﺃ َ َﺣ ِ َ َ ِ ْ َ‬
‫ﻢ‬ ‫ﻬ‬ ‫ﻳ‬ ‫ْ‬ ‫ﺪ‬ ‫َ‬ ‫ﻟ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ﺑ‬ ‫َ‬
‫ﻁ‬ ‫ﺎ‬
‫‡†‪@ @afl‬‬ ‫‪fl Ç‬‬ ‫‪fl‬‬ ‫ﻋﺪَﺩًﺍ‬ ‫َ‬

‫‪ 36\41‬ﺳﻮﺭﺓ ﻳﺲ‬
‫‪11‬‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 83‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪45‬‬
‫‪@ @á‬‬
‫‹‪ îčy‬‬
‫¼‪Ş Ûa@å‬‬
‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬
‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِ ۡﺴ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬
‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪12‬‬

‫‪@ @÷í‬‬ ‫ﻳﺲﺕ‪.1‬‬ ‫ٓ‬ ‫ﻳﺲ‬ ‫‪13‬‬

‫ﻡ‪1 :36\41‬‬
‫‪@ @á‬‬‫¨‪ îčØ‬‬‫‪ a@æa‹ÔÛaflë‬‬ ‫ﺍﻥ ۡٱﻟ َﺤﻜ ِ‬
‫ِﻴﻢﺱ‪!1‬‬ ‫َﻭ ۡٱﻟﻘُ ۡﺮ َء ِ‬ ‫َﻭ ْﺍﻟ ِ َ ِ‬
‫ِﻴﻢ‬
‫ﻜ‬ ‫ﺤ‬ ‫ﺍﻟ‬‫ْ‬ ‫ﻥ‬ ‫َ‬ ‫ﺁ‬ ‫ﺮ‬
‫ْ‬ ‫ُ‬ ‫ﻘ‬ ‫ﻡ‪2 :36\41‬‬
‫‪14‬‬

‫‪@ @µ‬‬
‫Ž ‪fl Üč‬‬
‫‪fl ‹¾a@flåàč Û @ÙãŞ g‬‬ ‫ﺇِﻧﱠﻚَ ﻟَﻤِ ﻦَ ۡٱﻟ ُﻤ ۡﺮ َ‬
‫ﺳﻠِﻴﻦَ‪،‬‬ ‫ﺇِﻧﱠﻚَ ﻟَﻤِ ﻦَ ْﺍﻟ ُﻤ ْﺮ َ‬
‫ﺳﻠِﻴﻦَ‬ ‫ﻡ‪3 :36\41‬‬

‫‹ِ ﺃ َ َﺣﺪًﺍ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،29‬ﺹ ‪ ♦ (http://goo.gl/06svFp 240‬ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ‬ ‫˜ ﻓ ََﻼ ﺗ َ ْﺪﻋُﻮﺍ ]ﻓﻴﻬﺎ[ َﻣ َﻊ ﱠ‬ ‫ﺎﺟﺪَ ِ ﱠ ِ‬
‫ﺴ ِ‬‫‪َ (1‬ﻭﺇِﻥﱠ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺃﻭﺣﻲ ﺇﻟﻲ[ ﺃَﻥﱠ ْﺍﻟ َﻤ َ‬ ‫‪1‬‬

‫ﻋﺒﺎﺱ‪ :‬ﻗﺎﻟﺖ ﺍﻟﺠﻦ ﻳﺎ ﺭﺳﻮﻝ ﷲ ﺍﺋﺬﻥ ﻟﻨﺎ ﺃﻥ ﻧﺸﻬﺪ ﻣﻌﻚ ﺍﻟﺼﻠﻮﺍﺕ ﻓﻲ ﻣﺴﺠﺪﻙ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ .‬ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮ ﻗﺎﻝ ﻗﺎﻟﺖ ﺍﻟﺠﻦ ﻟﻠﻨﺒﻲ ﻛﻴﻒ ﻟﻨﺎ ﺃﻥ ﻧﺄﺗﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻧﺤﻦ ﻧﺎءﻭﻥ ﻋﻨﻚ‬
‫ﺃﻭ ﻛﻴﻒ ﻧﺸﻬﺪ ﺍﻟﺼﻼﺓ ﻭﻧﺤﻦ ﻧﺎءﻭﻥ ﻋﻨﻚ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫‹ِ َﻳ ْﺪﻋُﻮﻩُ ]ﻓﻴﻬﺎ[ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،29‬ﺹ ‪ (http://goo.gl/l97GMu 241‬ﺕ‪(2‬‬ ‫ﺎﻡ َﻋ ْﺒﺪُ ﱠ‬‫‪َ (1‬ﻭ ِﺇﻧﱠﻪُ ‪ (2‬ﻟُ َﺒﺪًﺍ‪ ،‬ﻟُ ْﺒﺪًﺍ‪ ،‬ﻟُﺒﱠﺪًﺍ‪ ،‬ﻟُﺒُﺪًﺍ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﺃﻭﺣﻲ ﺇﻟﻲ[ ﺃَﻧﱠﻪُ ﻟَ ﱠﻤﺎ ﻗَ َ‬
‫‪2‬‬

‫ِﻟﺒَﺪًﺍ‪ :‬ﺟﻤﻊ ﻟِﺒﺪﺓ‪ ،‬ﻭﻫﻲ ﺍﻟﺸﻌﺮ ﺍﻟﻤﺘﺠﻤﻊ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺟﻤﺎﻋﺎﺕ‪.‬‬

‫‪ (1‬ﻗَﺎﻝَ‪.‬‬ ‫‪3‬‬

‫ﺷﺪًﺍ ‪ -‬ﻷﻥ ﺍﻟﻀﺮ ﻳﻘﺎﺑﻠﻪ ﺍﻟﻨﻔﻊ‪ ،‬ﻭﺍﻟﺮﺷﺪ ﻳﻘﺎﺑﻠﻪ ﺍﻟﻀﻼﻝ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪،‬‬ ‫ﺿﻼﻻ[ َﻭ َﻻ َﺭ َ‬ ‫ً‬ ‫ﺿ •ﺮﺍ ]ﻭﻻ ﻧﻔﻌًﺎ ﻭﻻ‬ ‫‪ (1‬ﻗَﺎ َﻝ َﻻ ‪ُ (2‬ﺭﺷُﺪًﺍ‪ُ ،‬ﺭ ْﺷﺪًﺍ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻗُﻞْ ﺇِﻧِّﻲ َﻻ ﺃ َ ْﻣ ِﻠﻚُ ﻟَ ُﻜ ْﻢ َ‬ ‫‪4‬‬

‫ﺟﺰء ‪ ،29‬ﺹ ‪.(http://goo.gl/xxOWpv 243‬‬

‫ﺕ‪ُ (1‬ﻣ ْﻠﺘ َ َﺤﺪ‪ :‬ﻣﻠﺠﺄ ﻭﻣﻼﺫ‪ .‬ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺩﺧﻴﻠﺔ‪ ،‬ﻭﺍﻵﻳﺔ ﺍﻟﻼﺣﻘﺔ ﺗﺘﻤﺔ ﻟﻶﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ َﻟ ْﻦ ﺃ َ ِﺟﺪَ ﻣِ ْﻦ ﺩُﻭﻧِ ِﻪ ُﻣ ْﻠﺘ َ َﺤﺪًﺍ ]ﺍﻥ ﻟﻢ ﺃﺑﻠﻎ ﺭﺳﺎﻻﺕ َﺭﺑِّﻲ ﺑﻼﻏﺎ[ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪،‬‬ ‫‪5‬‬

‫ﺹ ‪ ♦ (416‬ﺱ‪ (1‬ﻋﻦ ﺣﻀﺮﻣﻲ‪ :‬ﺫﻛﺮ ﻟﻪ ﺃﻥ ﺟﻨﻴًﺎ ﻣﻦ ﺍﻟﺠﻦ ﻣﻦ ﺃﺷﺮﺍﻓﻬﻢ ﺫﺍ ﺗﺒﻊ ﻗﺎﻝ ﺇﻧﻤﺎ ﻳﺮﻳﺪ ﻣﺤﻤﺪ ﺃﻥ ﻳﺠﻴﺮﻩ ﷲ ﻭﺃﻧﺎ ﺃﺟﻴﺮﻩ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫‹َ‬‫ْﺺ ﱠ‬‫ﻲٍ‪َ .‬ﻭ َﻣ ْﻦ ﻳَﻌ ِ‬ ‫ﺳ َﺎﻻﺗِ ِﻪ ﻓِﻲ َﻋ ِﻠ ّ‬
‫‹ِ َﻭ ِﺭ َ‬‫ﺼ ْﻴﺘُﻪُ ﺃ َ َﺣﺪٌ َﻭﻟَ ْﻦ ﺃ َ ِﺟﺪَ ﻣ ِْﻦ ﺩُﻭﻧِ ِﻪ ُﻣ ْﻠﺘ َ َﺤﺪًﺍ ﺇِ ﱠﻻ َﺑ َﻼ ًﻏﺎ ﻣِ ﻦَ ﱠ‬
‫‹ِ ﺇِ ْﻥ َﻋ َ‬‫ﻴﺮﻧِﻲ ﻣِ ﻦَ ﱠ‬ ‫‪ (1‬ﻓَﺄَﻥﱠ ‪ (2‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻧﺰﻟﺖ ﺍﻵﻳﺘﺎﻥ ‪ 22‬ﻭ‪ 23‬ﻫﻜﺬﺍ‪ :‬ﻗُﻞْ ﺇِﻧِّﻲ ﻟَ ْﻦ ﻳ ُِﺠ َ‬ ‫‪6‬‬

‫ﺎﺭ َﺟ َﻬﻨﱠ َﻢ ﺧﺎ ِﻟﺪِﻳﻦَ ﻓِﻴﻬﺎ ﺃَﺑَﺪًﺍ )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪ ♦ (434‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻻ ﺍﻣﻠﻚ[ ﺇﻻ ﺑﻼﻏﺎ )ﺍﻟﺠﻼﻟﻴﻦ ‪(http://goo.gl/vj8Kpm‬‬ ‫ﻲ ٍ ﻓَﺈ ِ ﱠﻥ َﻟﻪُ ﻧ َ‬
‫َﻭ َﺭﺳُﻮﻟَﻪُ ﻓِﻲ َﻭ َﻻﻳَ ِﺔ َﻋ ِﻠ ّ‬
‫‹ َﻭ َﺭﺳُﻮﻟَﻪُ ﻓَﺄَﻥﱠ ﻟَﻪُ ﻧ َ‬
‫َﺎﺭ َﺟ َﻬﻨﱠ َﻢ ﺧَﺎ ِﻟﺪًﺍ ﻓِﻴ َﻬﺎ«‪.‬‬ ‫‹َ َﻭ َﺭﺳُﻮﻟَﻪُ ﻓَﺈِﻥﱠ ﻟَﻪُ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ »ﺧَﺎ ِﻟﺪِﻳﻦَ «‪ ،‬ﻭﺍﻟﺼﺤﻴﺢ‪ :‬ﺧَﺎ ِﻟﺪًﺍ ﺍﺳﻮﺓ ﺍﻵﻳﺔ ‪َ » 63 :9\113‬ﻣ ْﻦ ﻳُ َﺤﺎ ِﺩ ِﺩ ﱠ َ‬ ‫ﺺ ﱠ‬ ‫ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻔﺮﺩ »ﻳَ ْﻌ ِ‬
‫ﺕ‪ِ (1‬ﺇ ْﻥ‪ :‬ﻣﺎ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(417‬‬ ‫‪7‬‬

‫ﻈ َﻬ ُﺮ‪.‬‬‫ْﺐ ‪َ (2‬ﻳ ْ‬ ‫ﺐ‪َ ،‬ﻋﻠ َِﻢ ْﺍﻟﻐَﻴ َ‬ ‫‪َ (1‬ﻋﺎﻟ َِﻢ ْﺍﻟﻐَ ْﻴ ِ‬ ‫‪8‬‬

‫ﺕ‪ (1‬ﺭﺻﺪﺍ‪ :‬ﺣﺮﺳﺎ‪.‬‬ ‫‪9‬‬

‫ﻲ‪.‬‬‫ﺣْﺼ َ‬ ‫ﻂ ‪َ (5‬ﻭﺃ ُ ِ‬
‫ﺳﺎ َﻟﺔَ ‪َ (4‬ﻭﺃُﺣِ ﻴ َ‬ ‫‪ِ (1‬ﻟﻴُ ْﻌﻠَ َﻢ‪ِ ،‬ﻟﻴُ ْﻌﻠ َِﻢ ‪ (2‬ﺃ ُ ْﺑ ِﻠﻐُﻮﺍ ‪ِ (3‬ﺭ َ‬ ‫‪10‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .1‬ﻋﻨﺎﻭﻳﻦ ﺃﺧﺮﻯ‪ :‬ﻗﻠﺐ ﺍﻟﻘﺮﺁﻥ ‪ -‬ﺍﻟﻤﻌﻤﺔ ‪ -‬ﺍﻟﻤﺪﺍﻓﻌﺔ ‪ -‬ﺍﻟﻘﺎﺿﻴﺔ‪.‬‬ ‫‪11‬‬

‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪12‬‬

‫ﺕ‪ (1‬ﺑﺨﺼﻮﺹ ﺍﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌﺔ ﺃﻧﻈﺮ ﺍﻟﻤﻘﺪﻣﺔ ﺗﺤﺖ ﻋﻨﻮﺍﻥ‪ :‬ﺍﻷﺧﻄﺎء ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻹﻧﺸﺎﺋﻴﺔ )ﺍﺳﺘﻌﻤﺎﻝ ﻛﻠﻤﺎﺕ ﺃﻭ ﻋﺒﺎﺭﺍﺕ ﻣﺒﻬﻤﺔ(‪.‬‬ ‫‪13‬‬

‫ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺒﻲ ﻳﻘﺮﺃ ﻓﻲ ﺍﻟﺴﺠﺪﺓ ﻓﻴﺠﻬﺮ ﺑﺎﻟﻘﺮﺍءﺓ ﺣﺘﻰ ﺗﺄﺫﻯ ﺑﻪ ﻧﺎﺱ ﻣﻦ ﻗﺮﻳﺶ ﺣﺘﻰ ﻗﺎﻣﻮﺍ ﻟﻴﺄﺧﺬﻭﻩ ﻭﺇﺫﺍ ﺃﻳﺪﻳﻬﻢ ﻣﺠﻤﻮﻋﺔ ﺇﻟﻰ ﺃﻋﻨﺎﻗﻬﻢ ﻭﺇﺫﺍ ﺑﻬﻢ ﻋﻤﻲ ﻻ ﻳﺒﺼﺮﻭﻥ‬ ‫‪14‬‬

‫ﻓﺠﺎءﻭﺍ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﻓﻘﺎﻟﻮﺍ ﻧﻨﺸﺪﻙ ﷲ ﻭﺍﻟﺮﺣﻢ ﻳﺎ ﻣﺤﻤﺪ ﻓﺪﻋﺎ ﺣﺘﻰ ﺫﻫﺐ ﺫﻟﻚ ﻋﻨﻬﻢ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺎﺕ ‪ .10-2‬ﻗﺎﻝ ﻓﻠﻢ ﻳﺆﻣﻦ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻔﺮ ﺃﺣﺪ‪.‬‬
‫‪141‬‬
 ‫–‹‪@ @áîčÔnfl şß@Âfl‬‬ ‫‪č @óÜÇ‬‬‫‪fl‬‬ ‫ﺻ ٰ َﺮ ٖﻁ ﱡﻣ ۡﺴﺘَﻘ ِٖﻴﻢ‪.‬‬ ‫ﻋﻠَ ٰﻰ ِ‬ ‫َ‬ ‫ﺻ َﺮﺍﻁٍ ُﻣ ْﺴﺘَﻘ ٍِﻴﻢ‬ ‫ﻋﻠَﻰ ِ‬ ‫َ‬ ‫ﻡ‪4 :36\41‬‬
‫‪@ @á‬‬ ‫‹‪ îčy‬‬
‫‪Ş Ûa@íÈ‬‬ ‫‪fl Ûa@flÝíäflm‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪،‬‬
‫ﱠ‬ ‫‪،‬‬ ‫ﻳﺰ‬ ‫ﺰ‬
‫َِ ِ‬ ‫ﻌ‬ ‫ۡ‬
‫ٱﻟ‬ ‫‪1‬‬
‫ﻞ‬ ‫َ‬ ‫ﻳ‬‫َﻨﺰ‬
‫ِ‬ ‫ﺗ‬ ‫ﺕ‪1‬‬
‫]‪[...‬‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺗَ ْﻨ ِﺰﻳ َﻞ َ ِ ِ ﱠ‬
‫ﻳﺰ‬ ‫ﺰ‬ ‫ﻌ‬ ‫ْ‬
‫ﺍﻟ‬ ‫‪1‬‬
‫ﻡ‪5 :36\41‬‬
‫‪@ @æfl ìÜÐč Ë‬‬
‫‪ @áŽèÏ‬‬
‫‪ @áŽçúŽ bflia@flŠ‰‬‬‫‪č ãc@bŞß@bßìÓ@flŠ‰‬‬‫‪č äŽnÛč‬‬ ‫ِﻟﺘُﻨﺬ َِﺭ ﻗَ ۡﻮ ٗﻣﺎ ﱠﻣﺎ ٓ ﺃُﻧﺬ َِﺭ َءﺍﺑَﺎ ٓ ُﺅ ُﻫﻢۡ ﺕ‪ ~ .1‬ﻓَ ُﻬﻢۡ‬ ‫ِﻟﺘ ُ ْﻨﺬ َِﺭ ﻗَ ْﻮ ًﻣﺎ َﻣﺎ ﺃ ُ ْﻧﺬ َِﺭ ﺁَﺑَﺎ ُﺅ ُﻫ ْﻢ ﻓَ ُﻬ ْﻢ‬ ‫‪2‬‬
‫ﻡ‪6 :36\41‬‬
‫ﻏ ِﻔﻠُﻮﻥَ‪.‬‬ ‫َٰ‬ ‫ﻏَﺎﻓِﻠُﻮﻥَ‬
‫‪@bÛ@áŽèÏ‬‬‫‹‪ @áčç‬‬‫‪ rfl ×c@óÜÇ‬‬ ‫‪fl @ŽÞìÔÛa@ŞÕy‬‬ ‫‪fl @‡ÔÛ‬‬ ‫ﻋﻠَ ٰ ٓﻰ ﺃ َ ۡﻛﺜ َ ِﺮﻫِﻢۡ ‪ ~ .‬ﻓَ ُﻬﻢۡ ﻻَ‬ ‫ۡ‬
‫ﻟَﻘَﺪ َﺣﻖ ٱﻟﻘ ۡﻮ ُﻝ َ‬
‫َ‬ ‫ﱠ‬ ‫ۡ‬ ‫ﻋﻠَﻰ ﺃ َ ْﻛﺜ َ ِﺮ ِﻫ ْﻢ ﻓَ ُﻬ ْﻢ ﻻَ‬ ‫ﻟَﻘَﺪْ َﺣ ﱠﻖ ﺍﻟﻘ ْﻮ ُﻝ َ‬
‫َ‬ ‫ْ‬ ‫ﻡ‪7 :36\41‬‬
‫‪@ @æfl ìŽäßč ûŽí‬‬ ‫ﻳ ُۡﺆﻣِ ﻨُﻮﻥَ‪.‬‬ ‫ﻳُﺆْ ﻣِ ﻨُﻮﻥَ‬
‫َ‬ ‫ٗ‬ ‫َ‬ ‫ٰ‬ ‫ۡ‬ ‫َ‬ ‫ٰ‬ ‫َ‬ ‫ۡ‬ ‫ً‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﺇِﻧﱠﺎ َﺟﻌَ ْﻠ‬
‫ﻲ ﺇِﻟﻰ‬ ‫ِﻲ ﺃ ۡﻋﻨَ ِﻘ ِﻬﻢۡ ﺃﻏﻠﺱﻼ‪،1‬ﺕ‪1‬ﻓَ ِﻬ َ‬ ‫ﺇِﻧﱠﺎ َﺟﻌَﻠﻨَﺎ ﻓ ٓ‬ ‫ﻲ‬ ‫ﻬ‬ ‫ِ‬ ‫َ‬ ‫ﻓ‬ ‫ﻻ‬ ‫ﻼ‬ ‫َ‬ ‫ﻏ‬ ‫ﺃ‬ ‫ﻢ‬‫ْ‬ ‫ﻬ‬ ‫ِ‬ ‫ﻗ‬
‫ِ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻋ‬
‫ْ‬ ‫ﺃ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﻡ‪8 :36\41‬‬
‫‪@óÛg@flïèÏ‬‬
‫‪ @ýÜËc@áèÔ‬‬ ‫‪č äfl Çc@ïčÏ@bfläÜflÈu‬‬‫‪fl @bŞãg‬‬ ‫‪1‬‬
‫َ‬
‫‪3‬‬

‫‪@ @æfl ìŽzàfl Ôşß@áŽèÏ‬‬‫‪ @æbÓˆþa‬‬ ‫‪.‬‬ ‫ۡ‬

‫ﺎﻥ‪ ~ .‬ﻓَ ُﻬﻢ ﱡﻣﻘ َﻤﺤُﻮﻥَ‬ ‫ۡٱﻷ َ ۡﺫﻗَ ِ‬ ‫ﺎﻥ ﻓَ ُﻬ ْﻢ ُﻣﻘ َﻤﺤُﻮﻥَ‬‫ْ‬ ‫ﺇِﻟَﻰ ْﺍﻷﺫﻗَ ِ‬ ‫ْ‬ ‫َ‬
‫Ž‡‪@áèÐč Üfl‚@åčßëfl @aČ‬‬ ‫‪fl @áèíč‡íc@µifl @åčß@bfläÜflÈu‬‬ ‫‪fl ëfl‬‬ ‫ۡ‬
‫ﺳ ٗﺪ ّﺍ ‪َ ،‬ﻭﻣِ ۡﻦ ﺧَﻠ ِﻔ ِﻬﻢۡ‬
‫‪1‬‬ ‫َ‬
‫ﻣِﻦ ﺑَ ۡﻴ ِﻦ ﺃ ۡﻳﺪِﻳ ِﻬﻢۡ َ‬ ‫َﻭ َﺟﻌَ ۡﻠﻨَﺎ ۢ‬ ‫ﺳﺪ’ﺍ َﻭ ْ‬
‫ﻣِﻦ‬ ‫ﻣِﻦ ﺑَﻴ ِْﻦ ﺃ ْﻳﺪِﻳ ِﻬ ْﻢ َ‬ ‫َ‬ ‫َﻭ َﺟﻌَ ْﻠﻨَﺎ ْ‬ ‫‪4‬‬
‫ﻡ‪9 :36\41‬‬
‫ٰ ‪2‬‬
‫ﺼ ُﺮﻭﻥَ ‪.‬‬ ‫ﺳ ٗﺪّﺍ ‪ ،‬ﻓَﺄ َ ۡﻏﺸ َۡﻴﻨَ ُﻬﻢۡ ‪ ~ .‬ﻓَ ُﻬﻢۡ َﻻ ﻳ ُۡﺒ ِ‬ ‫َ‬ ‫ﺸ ْﻴﻨَﺎ ُﻫ ْﻢ ﻓَ ُﻬ ْﻢ َﻻ‬ ‫ﺳﺪ ’ﺍ ﻓَﺄ َ ْﻏ َ‬ ‫ﺧ َْﻠ ِﻔ ِﻬ ْﻢ َ‬
‫—‹‪@ @æfl ëŽ‬‬‫‪č jŽí@bÛ@áŽèÏ‬‬ ‫‪ @áŽèäfl îfl“ËdÏ‬‬‫Ž‡‪ @aČ‬‬ ‫‪fl‬‬ ‫ﺱ‪1‬‬ ‫‪1‬‬

‫ْﺼ ُﺮﻭ َﻥ‬ ‫ﻳُﺒ ِ‬

‫‪@bÛ@áŽçŠč‰äŽm@áÛ@âc@áŽèmfl Šfl‰ãc@áèîÜÇ‬‬ ‫Ž‪fl @aflì‬‬‫‪fl ëfl‬‬ ‫ﻋﻠَ ۡﻴ ِﻬﻢۡ َءﺃَﻧﺬَ ۡﺭﺗ َ ُﻬﻢۡ ‪ 1‬ﺃَﻡۡ ﻟَﻢۡ ﺗُﻨﺬ ِۡﺭ ُﻫﻢۡ ‪َ ،‬ﻻ‬ ‫ﺳ َﻮﺍٓ ٌء َ‬
‫َﻭ َ‬ ‫ﻋﻠَ ْﻴ ِﻬ ْﻢ ﺃَﺃ َ ْﻧﺬَ ْﺭﺗَ ُﻬ ْﻢ ﺃ َ ْﻡ ﻟَ ْﻢ ﺗ ُ ْﻨﺬ ِْﺭ ُﻫ ْﻢ‬ ‫ﺳ َﻮﺍ ٌء َ‬ ‫َﻭ َ‬
‫‪5‬‬
‫ﻡ‪10 :36\41‬‬
‫‪@ @æfl ìŽäßč ûŽí‬‬ ‫ﻳ ُۡﺆﻣِ ﻨُﻮﻥَ‪.‬‬ ‫َﻻ ﻳُﺆْ ﻣِ ﻨُﻮﻥَ‬
‫“‪@flï‬‬ ‫‚‪č‬‬ ‫‪fl ëfl @fl‹×ğ‰Ûa@flÉjfl mŞ a@åßfl @ŽŠ‰‬‬ ‫‪č äŽm@bflàãŞ g‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤﻦَ‬
‫ِﻲ ﱠ‬ ‫ﺇِﻧﱠ َﻤﺎ ﺗُﻨﺬ ُِﺭ َﻣ ِﻦ ٱﺗﱠﺒَ َﻊ ٱﻟﺬّ ِۡﻛ َﺮ‪َ ،‬ﻭ َﺧﺸ َ‬ ‫ﺇِﻧﱠ َﻤﺎ ﺗ ُ ْﻨﺬ ُِﺭ َﻣ ِﻦ ﺍﺗﱠﺒَ َﻊ ﺍﻟ ِﺬّ ْﻛ َﺮ َﻭ َﺧﺸ َ‬
‫ِﻲ‬ ‫ﻡ‪11 :36\41‬‬
‫‪@‹ucëfl @ñfl‹Ðč Ìflàič @Žê‹ğ“jfl Ï‬‬ ‫¼‪ @čkîflÌÛbči@flå‬‬ ‫‹ ‬ ‫‪Ş Ûa‬‬ ‫ﺸ ِۡﺮﻩ ُ ﺑِ َﻤ ۡﻐﻔ َِﺮ ٖﺓ َﻭﺃ َ ۡﺟ ٖﺮ ﻛ َِﺮ ٍﻳﻢ‪.‬‬
‫ﺐ‪ .‬ﻓَﺒَ ّ‬‫ﺑِ ۡﭑﻟﻐ َۡﻴ ِ‬ ‫ﺸ ِْﺮﻩ ُ ﺑِ َﻤ ْﻐﻔ َِﺮﺓٍ‬ ‫ﺐ ﻓَﺒَ ّ‬ ‫ﺍﻟﺮﺣْ َﻤﺎﻥَ ﺑِ ْﺎﻟﻐَ ْﻴ ِ‬ ‫ﱠ‬
‫‪@ @á‬‬ ‫׋‪_ í‬‬‫‬ ‫َﻭﺃَﺟ ٍْﺮ ﻛ َِﺮ ٍﻳﻢ‬
‫‡‪@(aìŽß‬‬ ‫‪Ş Ó‬‬ ‫‪ @bflß@ŽknŽ Øflãëfl @óflmì¾a@ïzŽã@Žåzflã@bŞãg‬‬ ‫ﺇِﻧﱠﺎ ﻧ َۡﺤ ُﻦ ﻧُ ۡﺤﻲ ِ ۡٱﻟ َﻤ ۡﻮﺗ َٰﻰ َﻭﻧ َۡﻜﺘُﺐُ ‪َ 1‬ﻣﺎ ﻗَﺪﱠ ُﻣﻮﺍْ‬ ‫ﺇِﻧﱠﺎ ﻧَﺤْ ُﻦ ﻧُﺤْ ﻴِﻲ ْﺍﻟ َﻤ ْﻮﺗ َﻰ َﻭﻧَ ْﻜﺘُﺐُ َﻣﺎ‬ ‫‪6‬‬
‫ﻡ‪12 :36\41‬‬
‫َﻭ َءﺍ ٰﺛ َ َﺮ ُﻫﻢۡ ‪َ .2‬ﻭ ُﻛ ﱠﻞ‪ 3‬ﺷ َۡﻲءٍ ﺃَﺣۡ َ ٰ‬ ‫ﺎﺭ ُﻫ ْﻢ َﻭﻛُ ﱠﻞ َ‬ ‫ﻗَﺪﱠ ُﻣﻮﺍ َﻭﺁَﺛ َ َ‬
‫ﺼ ۡﻴﻨَﻪ ُ ﻓ ٓ‬
‫ِﻲ ﺇِ َﻣ ٖﺎﻡ‬ ‫ﺼ ْﻴﻨَﺎﻩُ‬ ‫ﻲ ٍء ﺃﺣْ َ‬ ‫ﺷ ْ‬
‫ﺕ‪1‬‬
‫×‪@âbflßg@ïčÏ@Žéäfl îfl—yc@ïfl’@ŞÝ‬‬ ‫‹‪ ëfl @áŽç‬‬ ‫‪fl qfl aflë‬‬
‫‪@ @µčjßş‬‬ ‫ﻴﻦﺱ‪.1‬‬ ‫ﱡﻣﺒِ ٖ‬ ‫ﻴﻦ‬
‫ﻓِﻲ ﺇِ َﻣ ٍﺎﻡ ُﻣﺒِ ٍ‬
‫‪@ˆg@čòífl ‹ÔÛa@flkz‬‬ ‫‪fl –c@bzÜrfl ߪ @áŽèÛ @l‹šaflë‬‬ ‫ۡ‬
‫ﺐ ٱﻟﻘَ ۡﺮﻳَ ِﺔ‪،‬‬ ‫َ‬
‫ٱﺿ ِﺮ ۡﺏ ﻟَ ُﻬﻢ ﱠﻣﺜ َ ًﻼ ﺃﺻۡ ٰ َﺤ َ‬ ‫]‪َ [---‬ﻭ ۡ‬ ‫ﺎﺏ ْﺍﻟﻘَ ْﺮﻳَ ِﺔ‬ ‫ﺻ َﺤ َ‬ ‫َﻭﺍﺿ ِْﺮﺏْ ﻟَ ُﻬ ْﻢ َﻣﺜ َ ًﻼ ﺃ َ ْ‬ ‫ﻡ‪13 :36\41‬‬
‫Ž‪@ @æfl ìÜ‬‬
‫‪fl ‹¾a@bflçbflu‬‬ ‫ﺳﻠُﻮﻥَ‪.‬‬ ‫ِﺇ ۡﺫ َﺟﺎ ٓ َءﻫَﺎ ۡٱﻟ ُﻤ ۡﺮ َ‬ ‫ﺳﻠُﻮﻥَ‬ ‫ِﺇﺫْ َﺟﺎ َءﻫَﺎ ْﺍﻟ ُﻤ ْﺮ َ‬
‫‪@bflàçŽ ìŽi‰‬‬
‫‪Ş Ø‬‬ ‫‪ Ï‬‬‫‪ @µäfl qa@ŽáèîÛg@bfläÜflŽŠc@ˆg‬‬ ‫ﺳ ۡﻠﻨَﺎ ٓ ﺇِﻟَ ۡﻴ ِﻬ ُﻢ ٱﺛﻨ َۡﻴ ِﻦ‪ ،‬ﻓَ َﻜﺬﱠﺑُﻮﻫُ َﻤﺎ‪ .‬ﻓَﻌَ ﱠﺰﺯﻧَﺎ‬
‫ۡ ‪1‬‬ ‫ۡ‬ ‫ِﺇ ۡﺫ ﺃ َ ۡﺭ َ‬ ‫ﺳ ْﻠﻨَﺎ ﺇِﻟَ ْﻴ ِﻬ ُﻢ ﺍﺛْﻨَ ْﻴ ِﻦ ﻓَ َﻜﺬﱠﺑُﻮ ُﻫ َﻤﺎ‬ ‫ِﺇﺫْ ﺃ َ ْﺭ َ‬
‫‪7‬‬
‫ﻡ‪14 :36\41‬‬
‫Ž‪@ @æfl ìÜ‬‬‫‪fl ‹şß@áØîÛg@bŞãg@(aìÛbÔÏ‬‬ ‫‪ @sčÛbflrič @bflãŒŞÈ‬‬ ‫‪flÏ‬‬ ‫‬ ‫ﺳﻠُﻮﻥَ «‪.‬‬ ‫ﺮ‬
‫ﱡ َ‬‫ۡ‬ ‫ﻣ‬ ‫ﻢ‬‫ﻜ‬‫ُ‬ ‫ﻴ‬‫ۡ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬
‫ِ ِ‬‫ٓ‬ ‫ﺎ‬‫ﱠ‬ ‫ﻧ‬ ‫ﺇ‬ ‫»‬ ‫‪:‬‬ ‫ْ‬ ‫ﺍ‬ ‫ﻮ‬
‫ٓ‬ ‫ُ‬ ‫ﻟ‬ ‫ﺎ‬‫َ‬ ‫ﻘ‬‫َ‬ ‫ﻓ‬ ‫‪2‬‬
‫ِﺑﺜَﺎﻟ ٖ‬
‫ِﺚ‬ ‫ﺚ ﻓَﻘَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ ﺇِﻟَ ْﻴ ُﻜ ْﻢ‬ ‫ﻓَ َﻌ ﱠﺰ ْﺯﻧَﺎ ﺑِﺜَﺎ ِﻟ ٍ‬
‫ﺳﻠُﻮﻥَ‬ ‫ﻣُﺮْ َ‬
‫‪@flÞ‬‬
‫‪fl ãc@bflßëfl @bfläÜ rğß@‹fl“ifl @bKÛg@áŽnãc@bflß@(aìÛbÓ‬‬ ‫ﻗَﺎﻟُﻮﺍْ‪َ » :‬ﻣﺎ ٓ ﺃَﻧﺘُﻢۡ ِﺇ ﱠﻻ َﺑﺸ ‪َٞ‬ﺮ ِ ّﻣ ۡﺜﻠُﻨَﺎ‪َ ،‬ﻭ َﻣﺎ ٓ ﺃَﻧﺰَ َﻝ‬ ‫ﻗَﺎﻟُﻮﺍ َﻣﺎ ﺃَ ْﻧﺘ ُ ْﻢ ِﺇ ﱠﻻ َﺑﺸ ٌَﺮ ﻣِ ﺜْﻠُﻨَﺎ َﻭ َﻣﺎ ﺃ َ ْﻧﺰَ َﻝ‬ ‫ﻡ‪15 :36\41‬‬
‫‪@ @æfl ìŽi‰‬‬
‫¼‪č Øflm@bKÛg@áŽnãc@æg@ïfl’@åčß@Žå‬‬ ‫‹ ‬ ‫‪Ş Ûa‬‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤﻦُ ﻣِ ﻦ ﺷ َۡﻲءٍ‪ .‬ﺇِ ۡﻥ ﺃَﻧﺘُﻢۡ ﺇِ ﱠﻻ ﺗ َۡﻜ ِﺬﺑُﻮﻥَ «‪.‬‬ ‫ﱠ‬ ‫ﻲءٍ ﺇِ ْﻥ ﺃ َ ْﻧﺘ ُ ْﻢ ﺇِ ﱠﻻ‬ ‫ﺷ ْ‬ ‫ﻣِﻦ َ‬ ‫ﺍﻟﺮﺣْ َﻤﺎﻥُ ْ‬ ‫ﱠ‬
‫ﺗَ ْﻜ ِﺬﺑُﻮﻥَ‬
‫Ž‪@ @æfl ìÜ‬‬ ‫‪fl ‹ŽàÛ @áØîÛg@bŞãg@ŽáÜ Èflí@bfläiş Š‬‬ ‫‪fl @(aìÛbÓ‬‬ ‫ﺳﻠُﻮﻥَ ‪،‬‬ ‫ﻗَﺎﻟُﻮﺍْ‪َ » :‬ﺭﺑﱡﻨَﺎ ﻳَﻌۡ ﻠَ ُﻢ ﺇِﻧﱠﺎ ٓ ﺇِﻟَ ۡﻴ ُﻜﻢۡ ﻟَ ُﻤ ۡﺮ َ‬ ‫ﺳﻠُﻮﻥَ‬ ‫ﻗَﺎﻟُﻮﺍ َﺭﺑﱡﻨَﺎ ﻳَ ْﻌﻠَ ُﻢ ﺇِﻧﱠﺎ ﺇِﻟَ ْﻴ ُﻜ ْﻢ ﻟَ ُﻤ ْﺮ َ‬ ‫ﻡ‪16 :36\41‬‬
‫‪@ @µ‬‬‫‪Ž jč ¾ a@ŽÍÜ jfl Ûa@bKÛg@bfläîÜÇ‬‬
‫‪fl @bflßëfl‬‬ ‫ﻋﻠَ ۡﻴﻨَﺎ ٓ ﺇِ ﱠﻻ ۡٱﻟﺒَ ٰﻠَ ُﻎ ۡٱﻟ ُﻤﺒِﻴﻦُ «‪.‬‬ ‫َﻭ َﻣﺎ َ‬ ‫ﻋﻠَ ْﻴﻨَﺎ ﺇِ ﱠﻻ ْﺍﻟﺒَ َﻼﻍُ ْﺍﻟ ُﻤﺒِﻴﻦُ‬ ‫َﻭ َﻣﺎ َ‬ ‫ﻡ‪17 :36\41‬‬
‫‪@(aìŽènfl äflm@áKÛ@åč÷Û @áØič @bflã‹Şîİ‬‬ ‫‪ mfl @bŞãg@(aìÛbÓ‬‬ ‫ﻄﻴ ۡﱠﺮﻧَﺎﺕ‪ 1‬ﺑِ ُﻜﻢۡ ‪ .‬ﻟَﺌِﻦ ﻟﱠﻢۡ ﺗ َﻨﺘ َ ُﻬﻮﺍ‪ْ،‬‬ ‫ﻗَﺎﻟُ ٓﻮﺍْ‪» :‬ﺇِﻧﱠﺎ ﺗ َ َ‬ ‫ﻄﻴﱠﺮْ ﻧَﺎ ﺑِ ُﻜ ْﻢ ﻟَﺌ ِْﻦ ﻟَ ْﻢ ﺗ َ ْﻨﺘ َ ُﻬﻮﺍ‬ ‫ﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ ﺗ َ َ‬ ‫‪8‬‬
‫ﻡ‪18 :36\41‬‬
‫‪@ @áîčÛc @ćlafl‰Ç‬‬ ‫ ‪fl @bŞäßğ @áØäŞ‬‬ ‫‪Ş àfl îfl Û ëfl @áØäŞ àfl u‬‬
‫‪Ž ‹fläÛ‬‬ ‫ﻋﺬَﺍﺏٌ ﺃَﻟ ‪ِٞ‬ﻴﻢ«‪.‬‬ ‫ﺴﻨﱠ ُﻜﻢ ِ ّﻣﻨﱠﺎ َ‬ ‫ﻟَﻨ َۡﺮ ُﺟ َﻤﻨﱠ ُﻜﻢۡ َﻭﻟَﻴَ َﻤ ﱠ‬ ‫ﻋﺬَﺍﺏٌ ﺃَﻟِﻴ ٌﻢ‬ ‫ﺴﻨﱠ ُﻜ ْﻢ ﻣِ ﻨﱠﺎ َ‬ ‫ﻟَﻨ َْﺮ ُﺟ َﻤﻨﱠ ُﻜ ْﻢ َﻭﻟَﻴَ َﻤ ﱠ‬
‫ˆ×‪@áŽm‹n‬‬ ‫‪Ž @åčöc @áØÈ‬‬ ‫‹×‪fl ߪ @á‬‬ ‫‪Ž ÷č  ‬‬
‫‪ @(aìÛbÓ‬‬ ‫ﻁﺌ ُِﺮ ُﻛﻢ‪1‬ﺕ‪ 1‬ﱠﻣ َﻌ ُﻜﻢۡ ﺃَﺋِﻦ‪ 2‬ﺫ ُ ّﻛ ِۡﺮﺗُﻢ ‪~ .‬‬
‫‪3‬‬ ‫ﻗَﺎﻟُﻮﺍْ‪َٓ ٰ » :‬‬ ‫ﻁﺎﺋ ُِﺮ ُﻛ ْﻢ َﻣ َﻌ ُﻜ ْﻢ ﺃَﺋ ِْﻦ ﺫ ُ ّﻛ ِْﺮﺗ ُ ْﻢ ﺑَ ْﻞ‬ ‫ﻗَﺎﻟُﻮﺍ َ‬ ‫‪9‬‬
‫ﻡ‪19 :36\41‬‬
‫‹‪@ @æfl ìÏ‬‬ ‫‪ şß@âìÓ@áŽnãc@Ýfli‬‬ ‫ﺑَ ۡﻞ ﺃَﻧﺘُﻢۡ ﻗَ ۡﻮ ‪ٞ‬ﻡ ﱡﻣ ۡﺴ ِﺮﻓُﻮﻥَ «‪.‬‬ ‫ﺃ َ ْﻧﺘ ُ ْﻢ ﻗَ ْﻮ ٌﻡ ُﻣﺴ ِْﺮﻓُﻮﻥَ‬
‫‪@flÞbÓ@óflȏflí@ÝŽuŠ‬‬ ‫‪fl @čòäfl íč‡¾ a@bfl—Óc@åčß@bfluëfl‬‬ ‫ﺼﺎ ۡٱﻟ َﻤﺪِﻳﻨَ ِﺔ َﺭ ُﺟ ‪ٞ‬ﻞ َﻳ ۡﺴ َﻌ ٰﻰﺕ‪.1‬‬ ‫َﻭ َﺟﺎ ٓ َء ﻣِ ۡﻦ ﺃ َ ۡﻗ َ‬ ‫ﺼﻰ ْﺍﻟ َﻤﺪِﻳﻨَ ِﺔ َﺭ ُﺟ ٌﻞ‬ ‫ﻣِﻦ ﺃ َ ْﻗ َ‬ ‫َﻭ َﺟﺎ َء ْ‬ ‫‪10‬‬
‫ﻡ‪20 :36\41‬‬
‫‪@ @µ‬‬‫Ž ‪fl Üč‬‬ ‫‪fl ‹¾a@(aìŽÈjč mŞ a@âìÔífl‬‬ ‫ﺳﻠِﻴﻦَ‪.‬‬‫ُ َ‬‫ﺮ‬ ‫ۡ‬ ‫ﻤ‬ ‫ۡ‬
‫ٱﻟ‬ ‫ْ‬ ‫ﺍ‬‫ﻮ‬ ‫ﻗَﺎﻝَ‪َ ٰ » :‬ﻳﻘَ ۡﻮ ِﻡ! ِ ُ‬
‫ﻌ‬ ‫ﺒ‬‫ﱠ‬ ‫ﺗ‬ ‫ٱ‬ ‫‪1‬‬
‫ﺳﻠِﻴﻦَ‬ ‫ُْ َ‬ ‫ﺮ‬ ‫ﻤ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻮﺍ‬ ‫ﻌ‬ ‫ﺒ‬ ‫ﱠ‬
‫َﻳ ْﺴ َﻌﻰ ﻗَﺎ َ ْ ِ ِ ُ‬
‫ﺗ‬ ‫ﺍ‬ ‫ﻡ‬ ‫ﻮ‬ ‫َ‬ ‫ﻗ‬ ‫ﺎ‬‫ﻳ‬ ‫ﻝ‬‫َ‬
‫‪@ @æfl 뎇nfl èşß@áŽçëfl @a‹uc@áØÜ flí@bKÛ@åflß@(aìŽÈjč mŞ a‬‬ ‫ٱﺗﱠﺒِﻌُﻮﺍْ َﻣﻦ ﱠﻻ ﻳَ ۡﺴﻠُ ُﻜﻢۡ ﺃ َ ۡﺟ ٗﺮﺍ‪َ ،‬ﻭﻫُﻢ ﱡﻣﻬۡ ﺘَﺪ ُﻭﻥَ ‪.‬‬
‫ﺕ‪1‬‬
‫ﺍﺗﱠﺒِﻌُﻮﺍ َﻣ ْﻦ َﻻ ﻳَﺴْﺄَﻟُ ُﻜ ْﻢ ﺃَﺟ ًْﺮﺍ َﻭﻫ ْﻢُ‬ ‫‪11‬‬
‫ﻡ‪21 :36\41‬‬
‫ُﻣ ْﻬﺘَﺪ ُﻭ َﻥ‬

‫ﻭﺗﺒﺮﻳﺮﺍ ﻟﻠﻨﺼﺐ‪ ،‬ﺭﺃﻯ ﺇﺑﻦ ﻋﺎﺷﻮﺭ ﺍﻥ ﻫﺬﺍ ﺍﻟﻨﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﺃﻋﻨﻲ[‬ ‫ً‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(221‬‬ ‫ﻳﺰ ﱠ‬ ‫‪ (1‬ﺗ َ ْﻨ ِﺰﻳﻞُ‪ ،‬ﺗ َ ْﻨ ِﺰﻳ ِﻞ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻫﻮ[ ﺗ َ ْﻨ ِﺰﻳﻞ ْﺍﻟﻌَ ِﺰ ِ‬ ‫‪1‬‬

‫ﺍﻟﺮﺣِ ِﻴﻢ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،17‬ﺹ ‪.(http://goo.gl/7MM8RC 347‬‬ ‫ﻳﺰ ﱠ‬ ‫ﺗ َ ْﻨ ِﺰﻳ َﻞ ْﺍﻟ َﻌ ِﺰ ِ‬
‫ﺍﻧﺬﺍﺭﺍ ﻣﺜﻞ ﺍﻧﺬﺍﺭﻧﺎ ﺁﺑﺎءﻫﻢ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(222‬‬ ‫ً‬ ‫ﺕ‪ (1‬ﻣﻌﻨﻴﺎﻥ‪ :‬ﻣﺎ ﺣﺮﻑ ﻧﻔﻲ‪ ،‬ﻷﻥ ﺍﺑﺎءﻫﻢ ﻟﻢ ﻳﻨﺬﺭﻭﺍ ﺑﺮﺳﻮﻝ ﻗﺒﻞ ﻣﺤﻤﺪ‪ ،‬ﺃﻭ ﻟﺘﻨﺬﺭ ﻗﻮ ًﻣﺎ‬ ‫‪2‬‬

‫‪ (1‬ﺃﻳﻤﺎﻧِﻬﻢ‪ ،‬ﺃﻳﺪﻳﻬﻢ ♦ ﺕ‪ُ (1‬ﻣ ْﻘ َﻤﺤُﻮﻥ‪ :‬ﺭﺍﻓﻌﻮﻥ ﺭﺅﻭﺳﻬﻢ ﻟﻀﻴﻖ ﺍﻷﻏﻼﻝ ﻓﻲ ﺍﻋﻨﺎﻗﻬﻢ ♦ ﺱ‪ (1‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻬﻞ ﻟﺌﻦ ﺭﺃﻳﺖ ﻣﺤﻤﺪًﺍ ﻷﻓﻌﻠﻦ ﻭﻷﻓﻌﻠﻦ ﻓﻨﺰﻟﺖ ﺍﻵﻳﺘﺎﻥ » ِﺇﻧﱠﺎ َﺟ َﻌ ْﻠﻨَﺎ ﻓِﻲ‬ ‫‪3‬‬

‫ْﺼ ُﺮﻭﻥَ « )‪ (9-8 :36\41‬ﻓﻜﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﻣﺤﻤﺪ ﻓﻴﻘﻮﻝ ﺃﻳﻦ ﻫﻮ ﺃﻳﻦ‬ ‫ﺳﺪ•ﺍ ﻓَﺄ َ ْﻏ َ‬
‫ﺸ ْﻴﻨَﺎﻫُ ْﻢ ﻓَ ُﻬ ْﻢ َﻻ ﻳُﺒ ِ‬ ‫ﺳﺪ•ﺍ َﻭﻣِ ْﻦ ﺧ َْﻠ ِﻔ ِﻬ ْﻢ َ‬ ‫ﺎﻥ ﻓَ ُﻬ ْﻢ ُﻣ ْﻘ َﻤﺤُﻮﻥَ ‪َ .‬ﻭ َﺟﻌَ ْﻠﻨَﺎ ﻣِ ْﻦ ﺑَﻴ ِْﻦ ﺃ َ ْﻳﺪِﻳ ِﻬ ْﻢ َ‬
‫ﻲ ﺇِﻟَﻰ ْﺍﻷ َ ْﺫﻗَ ِ‬
‫ﺃ َ ْﻋﻨَﺎﻗِ ِﻬ ْﻢ ﺃ َ ْﻏ َﻼ ًﻻ ﻓَ ِﻬ َ‬
‫ﻫﻮ ﻭﻻ ﻳﺒﺼﺮ‪.‬‬
‫ﺸ ْﻴﻨَﺎﻫُ ْﻢ ♦ ﺱ‪ (1‬ﻋﻨﺪ ﺍﻟﺸﻴﻌﺔ‪ :‬ﻧﺰﻟﺖ ﻓﻲ ﺃﺑﻲ ﺟﻬﻞ ﻭﻧﻔﺮ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻨﺒﻲ ﻗﺎﻡ ﻳﺼﻠﻲ ﻭﻗﺪ ﺣﻠﻒ ﺃﺑﻮ ﺟﻬﻞ ﻟﺌﻦ ﺭﺁﻩ ﻳﺼﻠﻲ ﻟﻴﺪﻣﻐﻨّﻪ‪ ،‬ﻓﺠﺎء ﻭﻣﻌﻪ ﺣﺠﺮ‪ ،‬ﻭﺍﻟﻨﺒﻲ‬ ‫ﺳﺪ•ﺍ ‪ (2‬ﻓَﺄ َ ْﻋ َ‬ ‫‪ُ (1‬‬ ‫‪4‬‬

‫ﻗﺎﺋﻢ ﻳﺼﻠﻲ‪ ،‬ﻓﺠﻌﻞ ﻛﻠﻤﺎ ﺭﻓﻊ ﺍﻟﺤﺠﺮ ﻟﻴﺮﻣﻴﻪ ﺃﺛﺒﺖ ﷲ ﻳﺪﻩ ﺇﻟﻰ ﻋﻨﻘﻪ‪ ،‬ﻭﻻ ﻳﺪﻭﺭ ﺍﻟﺤﺠﺮ ﺑﻴﺪﻩ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻊ ﺇﻟﻰ ﺃﺻﺤﺎﺑﻪ ﺳﻘﻂ ﺍﻟﺤﺠﺮ ﻣﻦ ﻳﺪﻩ‪ ،‬ﺛﻢ ﻗﺎﻡ ﺭﺟﻞ ﺁﺧﺮ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺭﻫﻄﻪ ﺃﻳﻀًﺎ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻧﺎ ﺃﻗﺘﻠﻪ‪ .‬ﻓﻠﻤﺎ ﺩﻧﺎ ﻣﻨﻪ ﻓﺠﻌﻞ ﻳﺴﻤﻊ ﻗﺮﺍءﺓ ﺭﺳﻮﻝ ﷲ ﻓﺄﺭﻋﺐ‪ ،‬ﻓﺮﺟﻊ ﺇﻟﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺣﺎﻝ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻪ ﻛﻬﻴﺌﺔ ﺍﻟﻔَﺤْ ﻞ‪ ،‬ﻳﺨﻂ ﺑﺬﻧﺒﻪ‪ ،‬ﻓﺨﻔﺖ ﺃﻥ ﺃﺗﻘﺪ َّﻡ«‪.‬‬
‫‪ (1‬ﺃ َ ْﻧﺬَﺭْ ﺗ َ ُﻬ ْﻢ‪.‬‬ ‫‪5‬‬

‫ﻴﻦ‪ :‬ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ‪ ،‬ﺍﻟﻘﺮﺁﻥ ♦ ﺱ‪ (1‬ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨﺪﺭﻱ‪ :‬ﻛﺎﻧﺖ ﺑﻨﻮ ﺳﻠﻤﺔ ﻓﻲ ﻧﺎﺣﻴﺔ‬ ‫ﺎﺭﻫُ ْﻢ ‪َ (3‬ﻭ ُﻛ ﱡﻞ ♦ ﺕ‪ِ (1‬ﺇ َﻣ ٍﺎﻡ ُﻣﺒِ ٍ‬ ‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺳﻨﻜﺘﺐ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪َ (2 (117‬ﻭﻳُ ْﻜﺘَﺐُ ‪َ ...‬ﻭﺁَﺛ َ ُ‬ ‫‪6‬‬

‫ﺍﻟﻤﺪﻳﻨﺔ ﻓﺄﺭﺍﺩﻭﺍ ﺍﻟﻨﻘﻠﺔ ﺇﻟﻰ ﻗﺮﺏ ﺍﻟﻤﺴﺠﺪ ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ ﺇﻥ ﺁﺛﺎﺭﻛﻢ ﺗﻜﺘﺐ ﻓﻼ ﺗﻨﺘﻘﻠﻮﺍ‪.‬‬
‫‪ (1‬ﻓَﻌَﺰَ ْﺯﻧَﺎ ‪ (2‬ﺑِﺎﻟﺜَﺎ ِﻟ ِ‬
‫ﺚ‪.‬‬ ‫‪7‬‬

‫ﻄﻴﱠﺮْ ﻧَﺎ‪ :‬ﺗﺸﺎءﻣﻨﺎ‪.‬‬ ‫ﺕ‪ (1‬ﺗَ َ‬ ‫‪8‬‬

‫ﻁﺎﺋ ُِﺮ ُﻛ ْﻢ‪ :‬ﻣﺎ ﺗﺘﻄﻴﺮﻭﻥ ﺑﻪ‪ ،‬ﻭﺍﻟﻤﺮﺍﺩ ﺍﻟﺘﺸﺎﺅﻡ‪.‬‬ ‫ﺃﺃﻥ‪ ،‬ﺃَﻳْﻦَ ‪ ،‬ﺃ َ ْﻥ‪ ،‬ﺃَﻫ ِْﻦ ‪ (3‬ﺫُﻛِﺮْ ﺗ ُ ْﻢ ♦ ﺕ‪َ (1‬‬ ‫ﺁﻥ‪ْ ،‬‬ ‫ﺁﺃﻥ‪ِ ،‬ﺇ ْﻥ‪ْ ،‬‬ ‫ﻁﻴ ُﱡﺮ ُﻛ ْﻢ ‪ْ (2‬‬ ‫ﻁﻴ ُْﺮ ُﻛ ْﻢ‪ ،‬ﺍ ﱠ‬ ‫‪َ (1‬‬ ‫‪9‬‬

‫ﺼﻰ ْﺍﻟ َﻤﺪِﻳﻨَ ِﺔ ﻳَ ْﺴﻌَﻰ« )ﻟﻠﺘﺒﺮﻳﺮﺍﺕ ﺃﻧﻈﺮ ﺍﻟﻤﺴﻴﺮﻱ‪،‬‬ ‫ﺼﻰ ْﺍﻟ َﻤﺪِﻳﻨَ ِﺔ َﺭ ُﺟ ٌﻞ ﻳَ ْﺴﻌَﻰ« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » :20 :28\49‬ﻭ َﺟﺎ َء َﺭ ُﺟ ٌﻞ ﻣِ ْﻦ ﺃ َ ْﻗ َ‬ ‫‪ (1‬ﻗَ ْﻮ ُﻡ ♦ ﺕ‪ (1‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » :20 :36\41‬ﻭ َﺟﺎ َء ﻣِ ْﻦ ﺃ َ ْﻗ َ‬ ‫‪10‬‬

‫ﺼﻰ ْﺍﻟ َﻤﺪِﻳﻨَ ِﺔ‪.‬‬ ‫ﺹ ‪ .(578-576‬ﻧﺺ ﻣﺨﺮﺑﻂ ﻭﺗﺮﺗﻴﺒﻪ‪َ :‬ﻭ َﺟﺎ َء َﺭ ُﺟ ٌﻞ ﻳَ ْﺴ َﻌﻰ ﻣِ ْﻦ ﺃ َ ْﻗ َ‬
‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﻔﺮﺩ » َﻣ ْﻦ َﻻ ﻳَ ْﺴﺄَﻟُ ُﻜ ْﻢ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ » َﻭﻫُ ْﻢ ُﻣ ْﻬﺘَﺪُﻭﻥَ «‪.‬‬ ‫‪11‬‬

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 ‫‹‪@čéîÛgëfl @ïčã‬‬ ‫‪flİ‬‬ ‫‪ Ï‬‬ ‫‪ @ðč‰ÛKa@Ž‡jŽ Çc@bÛ@flïÛč@bflßëfl‬‬ ‫ﻄ َﺮﻧِﻲ‪َ ~ ،‬ﻭﺇِﻟَ ۡﻴ ِﻪ‬ ‫ﻻ ﺃ َ ۡﻋﺒُﺪ ُ ٱﻟﱠﺬِﻱ ﻓَ َ‬ ‫ِﻲ َ ٓ‬ ‫َﻭ َﻣﺎ ﻟ َ‬ ‫ﻄ َﺮﻧِﻲ َﻭﺇِﻟَ ْﻴ ِﻪ‬ ‫ِﻲ َﻻ ﺃ َ ْﻋﺒُﺪ ُ ﺍﻟﱠﺬِﻱ ﻓَ َ‬ ‫َﻭ َﻣﺎ ﻟ َ‬
‫‪1‬‬
‫ﻡ‪22 :36\41‬‬
‫‪@ @æfl ìŽÈu‬‬
‫‪fl ‹Žm‬‬ ‫ﺗ ُ ۡﺮ َﺟﻌُﻮﻥَ ‪1‬ﺕ‪1‬؟‬ ‫ﺗ ُ ْﺮ َﺟﻌُﻮﻥَ‬
‫¼‪@Žå‬‬‫‹ ‬ ‫‪Ş Ûa@æ†‹íŽ @æg@zòèflÛča@éčã뎆@åčß@Ž‰ƒ‬‬ ‫‪č mŞ c‬‬ ‫ۡ ‪1‬‬
‫َءﺃَﺗﱠﺨِ ﺬُ‪ ،‬ﻣِﻦ ﺩ ُﻭﻧِِۦﻪ‪َ ٓ،‬ءﺍ ِﻟ َﻬﺔً؟ ِﺇﻥ ﻳ ُِﺮﺩ ِﻥ‬ ‫ﺃَﺃَﺗﱠﺨِ ﺬ ُ ﻣِ ْﻦ ﺩ ُﻭﻧِ ِﻪ ﺁ َ ِﻟ َﻬﺔً ِﺇ ْﻥ ﻳ ُِﺮﺩ ِْﻥ‬ ‫‪2‬‬
‫ﻡ‪23 :36\41‬‬
‫‪@bÛëfl @bîfl’@áŽènŽ È‬‬‫’ ‪fl Ð‬‬
‫‪fl @ïğäÇ‬‬
‫›‹‪fl @åÌŽm@bKÛ@Č‬‬‫‪Ž ič‬‬ ‫ﺷ ٰﻔَﻌَﺘ ُ ُﻬﻢۡ ﺷَﻴﺎ‪،‬‬
‫ۡ‬ ‫ﻋﻨِّﻲ َ‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤﻦُ ﺑِﻀ ٖ ُّﺮ‪ ،‬ﱠﻻ ﺗ ُ ۡﻐ ِﻦ َ‬ ‫ﱠ‬ ‫ﻋﻨِّﻲ‬ ‫ﺍﻟﺮﺣْ َﻤﺎﻥُ ﺑِﻀ ٍ ُّﺮ َﻻ ﺗ ُ ْﻐ ِﻦ َ‬ ‫ﱠ‬
‫‪@ @æ 뎉Ô‬‬ ‫‪č äŽí‬‬ ‫ﻭﻥ‪.2‬‬ ‫َﻭ َﻻ ﻳُﻨ ِﻘﺬ ُ ِ‬ ‫ﺷ ْﻴﺌًﺎ َﻭ َﻻ ﻳُ ْﻨ ِﻘﺬ ُ ِ‬
‫ﻭﻥ‬ ‫ﻋﺘ ُ ُﻬ ْﻢ َ‬ ‫ﺷﻔَﺎ َ‬ ‫َ‬
‫ﺇﻧِّﻲ ﺇ ٗﺫﺍ ﻟﱠﻔِﻲ َ ٰ‬ ‫ﺇِﻧِّﻲ ﺇِﺫًﺍ ﻟَﻔِﻲ َ‬
‫‪@ @µ‬‬‫‪_ jč ßş @ÝÜš‬‬
‫‪fl @ïčÐÛK@aˆg@ïğãg‬‬ ‫ﺿﻠَ ٖﻞ ﱡﻣﺒِ ٍ‬
‫ﻴﻦ‪.‬‬ ‫ِ ٓ ِ‬ ‫ﺿ َﻼ ٍﻝ ُﻣﺒِ ٍ‬
‫ﻴﻦ‬ ‫ﻡ‪24 :36\41‬‬
‫ﻮﻥ «‪.‬‬ ‫ﭑﺳ َﻤﻌُ ِ‬ ‫ِﻲ َءﺍ َﻣﻨﺖُ ﺑِ َﺮﺑِّ ُﻜﻢۡ ‪ ،‬ﻓَ ۡ‬ ‫ﺇِﻧّ ٓ‬ ‫ﺇِﻧِّﻲ ﺁ َ َﻣ ْﻨﺖُ ﺑِ َﺮﺑِّ ُﻜ ْﻢ ﻓَﺎ ْﺳ َﻤﻌُ ِ‬
‫ﻮﻥ‬ ‫ﻡ‪25 :36\41‬‬
‫‪@ @æ ìŽÈ‬‬
‫‹ ‪fl bÏ@áØiğ‬‬ ‫‪fl ič @Žoäflßa@ïğãg‬‬ ‫‪1‬‬ ‫‪3‬‬

‫§ ‪@ @æfl ìŽàÜ Èflí@ïčßìÓ@floîÜífl @flÞbÓ@òäŞ‬‬ ‫‚‪ a@Ý‬‬ ‫‪Ž †a@flÝîčÓ‬‬ ‫ﻗِﻴﻞَ‪ۡ » :‬ٱﺩ ُﺧ ِﻞ ۡٱﻟ َﺠﻨﱠﺔَ«‪ .‬ﻗَﺎﻝَ‪ٰ » :‬ﻳَﻠَ ۡﻴﺖَ ﻗَ ۡﻮﻣِ ﻲ‬ ‫ﻗِﻴ َﻞ ﺍﺩْ ُﺧ ِﻞ ْﺍﻟ َﺠﻨﱠﺔَ ﻗَﺎ َﻝ ﻳَﺎ ﻟَﻴْﺖَ ﻗَ ْﻮﻣِ ﻲ‬ ‫ﻡ‪26 :36\41‬‬
‫ﻳَﻌۡ ﻠَ ُﻤﻮﻥَ‬ ‫ﻳَ ْﻌﻠَ ُﻤﻮﻥَ‬
‫‪@ @µ‬‬
‫‹ ‪fl ßč‬‬
‫‪fl ؾa@flåßč @ïčäÜ È‬‬
‫‪flu‬‬
‫‪fl ëfl @ïğiŠ‬‬
‫‪fl @ïčÛ@fl‹Ð Ë‬‬
‫‪ @bflàič‬‬ ‫ﻏﻔ ََﺮ ﻟِﻲ َﺭﺑِّﻲ َﻭ َﺟﻌَﻠَﻨِﻲ ﻣِ ﻦَ‬ ‫ِﺑ َﻤﺎ َ‬ ‫ﻏﻔ ََﺮ ﻟِﻲ َﺭﺑِّﻲ َﻭ َﺟﻌَﻠَﻨِﻲ ﻣِ ﻦَ‬ ‫ِﺑ َﻤﺎ َ‬ ‫‪4‬‬
‫ﻡ‪27 :36\41‬‬
‫ۡٱﻟ ُﻤ ۡﻜ َﺮﻣِ ﻴﻦَ ‪«!1‬‬ ‫ْﺍﻟ ُﻤ ْﻜ َﺮﻣِ ﻴﻦَ‬
‫‪@‡äŽu@åčß@êč‡Èfli@åčß@éčßìÓ@óÜÇ‬‬ ‫‪fl @bfläÛflãc@bflßëfl‬‬ ‫ﻋﻠَ ٰﻰ ﻗَ ۡﻮﻣِ ِۦﻪ ﻣِ ۢﻦ ﺑَﻌۡ ِﺪِۦﻩ ﻣِ ﻦ ُﺟ ٖﻨﺪ ِ ّﻣﻦَ‬ ‫َﻭ َﻣﺎ ٓ ﺃَﻧﺰَ ۡﻟﻨَﺎ َ‬ ‫ﻣِﻦ ﺑَ ْﻌ ِﺪ ِﻩ ﻣِ ْﻦ‬ ‫ﻋﻠَﻰ ﻗَ ْﻮﻣِ ِﻪ ْ‬ ‫َﻭ َﻣﺎ ﺃ َ ْﻧﺰَ ْﻟﻨَﺎ َ‬ ‫ﻡ‪28 :36\41‬‬
‫‪@ @µ‬‬ ‫‪fl Ûč‬‬ ‫×‪ äŽß@bŞä‬‬‫‪ @bflßëfl @bflà‬‬ ‫‪Ş Ûa@flåßğ‬‬ ‫ﻨﺰﻟِﻴﻦَ‪.‬‬ ‫ﺴ َﻤﺎٓءِ‪َ ~ .‬ﻭ َﻣﺎ ﻛُﻨﱠﺎ ُﻣ ِ‬ ‫ٱﻟ ﱠ‬ ‫ﺴ َﻤﺎءِ َﻭ َﻣﺎ ُﻛﻨﱠﺎ ُﻣ ْﻨ ِﺰﻟِﻴﻦَ‬ ‫ُﺟ ْﻨ ٍﺪ ﻣِ ﻦَ ﺍﻟ ﱠ‬
‫‪@áŽç@aflˆhÏ‬‬ ‫‪ @ñfl‡y‬‬ ‫‪č ëfl @òflzîfl–@bKÛg@oflãb×@æg‬‬ ‫ﺻ ۡﻴ َﺤ ٗﺔ ٰ َﻭﺣِ ﺪَ ٗﺓ‪ .1‬ﻓَﺈِﺫَﺍ ﻢُۡ‬
‫ﻫ‬ ‫َ‬ ‫ﻻ‬ ‫ﱠ‬ ‫ﺇ‬
‫ِ‬ ‫َﺖ‬ ‫ۡ‬ ‫ﻧ‬ ‫َﺎ‬
‫ﻛ‬ ‫ِﺇﻥ‬ ‫ﺻ ْﻴ َﺤﺔً َﻭﺍﺣِ ﺪَﺓ ً ﻓَﺈِﺫَﺍ ُﻫ ْﻢ‬ ‫َﺖ ِﺇ ﱠ َ‬ ‫ﻻ‬ ‫ِﺇ ْﻥ ﻛَﺎﻧ ْ‬ ‫‪5‬‬
‫ﻡ‪29 :36\41‬‬
‫‚ ‪@ @æfl 뎇àč‬‬ ‫‪fl‬‬ ‫ٰ َﺧﻤِ ﺪ ُﻭﻥَ‪.‬‬ ‫َﺧﺎﻣِ ﺪ ُﻭﻥَ‬
‫‪@_Þ쎎Š‬‬ ‫‪Ş @åğß@áèîčmdflí@bflß@č†bfljÈ‬‬ ‫‪č Ûa@óÜÇ‬‬ ‫‹‪fl @zñ‬‬‫‪fl flzífl‬‬ ‫ﺳﻮ ٍﻝ‬ ‫ۡ‬
‫ﻋﻠﻰ ٱﻟ ِﻌﺒَﺎ ِﺩ ! َﻣﺎ ﻳَﺄﺗِﻴ ِﻬﻢ ِ ّﻣﻦ ﱠﺭ ُ‬ ‫‪2‬‬ ‫ۡ‬ ‫َ‬ ‫ٰﻳَ َﺤ ۡﺴ َﺮﺓ ً َ‬
‫‪1‬‬
‫ﻋﻠَﻰ ْﺍﻟ ِﻌﺒَﺎ ِﺩ َﻣﺎ ﻳَﺄْﺗِﻴ ِﻬ ْﻢ ﻣِ ْﻦ‬ ‫ﻳَﺎ َﺣﺴ َْﺮﺓ ً َ‬
‫‪6‬‬
‫ﻡ‪30 :36\41‬‬
‫‪@ @æfl ëèflnflí@éči@(aìŽãb×@bKÛg‬‬ ‫ﺇِ ﱠﻻ ﻛَﺎﻧُﻮﺍ ﺑِِۦﻪ ﻳَ ۡﺴﺘ َﻬۡ ِﺰ ُءﻭﻥَ ‪.‬‬
‫‪3‬‬ ‫ْ‬ ‫ﺴﺘ َ ْﻬ ِﺰﺋُﻮ َﻥ‬ ‫ﺳﻮ ٍﻝ ﺇِ ﱠﻻ ﻛَﺎﻧُﻮﺍ ﺑِ ِﻪ ﻳَ ْ‬ ‫َﺭ ُ‬
‫‪@æ뎋Ô‬‬ ‫‪ Ûa@flåßğ @áŽèÜ jÓ@bfläØÜçc@á×@(aëfl‹ífl @áÛc‬‬ ‫ﻭﻥ ؟‬‫‪2‬‬ ‫ۡ‬
‫ﺃَﻟَﻢۡ ﻳَ َﺮ ۡﻭﺍْ َﻛﻢۡ ﺃ َ ۡﻫﻠَ ۡﻜﻨَﺎ‪ ،‬ﻗَ ۡﺒﻠَ ُﻬﻢ‪ّ ِ ،‬ﻣﻦَ ٱﻟﻘُ ُﺮ ِ‬
‫‪1‬‬ ‫ْ‬
‫ﺃَﻟَ ْﻢ ﻳَ َﺮ ْﻭﺍ َﻛ ْﻢ ﺃ َ ْﻫﻠَ ْﻜﻨَﺎ ﻗَ ْﺒﻠَ ُﻬ ْﻢ ﻣِﻦَ ﺍﻟﻘُ ُﺮﻭ ِﻥ‬ ‫‪7‬‬
‫ﻡ‪31 :36\41‬‬
‫‪@ @æfl ìŽÈu‬‬ ‫‪č ‹flí@bÛ@áèîÛg@áŽèãŞ c‬‬ ‫~ ﺃَﻧﱠ ُﻬﻢۡ ‪ 3‬ﺇِﻟَ ۡﻴ ِﻬﻢۡ َﻻ ﻳَ ۡﺮ ِﺟﻌُﻮﻥَ ‪،‬‬
‫‪4‬‬
‫ﺃَﻧﱠ ُﻬ ْﻢ ﺇِﻟَ ْﻴ ِﻬ ْﻢ َﻻ ﻳَ ْﺮ ِﺟﻌُﻮ َﻥ‬
‫ﻀ ُﺮﻭﻥَ ‪.‬‬ ‫ﻴﻊ ﻟﱠﺪ َۡﻳﻨَﺎ ُﻣ ۡﺤ َ‬ ‫َﻭ ِﺇﻥ ﻛُ ‪ّ ٞ‬ﻞ ﻟﱠ ﱠﻤﺎ َﺟ ِﻤ ‪ٞ‬‬ ‫ﻀ ُﺮﻭﻥَ‬ ‫َﻭ ِﺇ ْﻥ ﻛُ ﱞﻞ ﻟَ ﱠﻤﺎ َﺟﻤِ ﻴ ٌﻊ ﻟَﺪَ ْﻳﻨَﺎ ُﻣ ْﺤ َ‬ ‫ﻡ‪32 :36\41‬‬
‫›‹‪@ @æfl ëŽ‬‬‫‪fl zŽß@bfläífl‡ÛK@Éîčàu‬‬ ‫×‪fl @bŞàÛK@ČÝ‬‬‫‪ @ægëfl‬‬ ‫ﺕ‪1‬‬ ‫‪1‬‬ ‫‪8‬‬

‫‪@bfläufl‹‚cëfl @bflèäfl îflîyc@ònfl î¾a@ŽŠþa@ŽáèŽÛK@òflíaflë‬‬ ‫ٰ‬

‫ﺽ ٱﻟ َﻤ ۡﻴﺘَﺔُ ‪ .‬ﺃ َ ۡﺣﻴَ ۡﻴﻨَ َﻬﺎ‬
‫‪1‬‬ ‫ۡ‬ ‫]‪َ [---‬ﻭ َءﺍﻳَ ‪ٞ‬ﺔ ﻟﱠ ُﻬ ُﻢ ۡٱﻷ َ ۡﺭ ُ‬ ‫ﺽ ْﺍﻟ َﻤ ْﻴﺘَﺔ ُ ﺃَﺣْ ﻴَ ْﻴﻨَﺎﻫَﺎ‬ ‫َﻭﺁَﻳَﺔ ٌ ﻟَ ُﻬ ُﻢ ْﺍﻷ َ ْﺭ ُ‬ ‫‪9‬‬
‫ﻡ‪33 :36\41‬‬
‫×‪@ @æfl ìÜ‬‬ ‫‪ dflí@ŽéäčàÏ‬‬ ‫‪ @bČjy‬‬‫‪fl @bflèäčß‬‬ ‫َﻭﺃ َ ۡﺧ َﺮ ۡﺟﻨَﺎ ﻣِ ۡﻨ َﻬﺎ َﺣ ٗﺒّﺎ ﻓَﻤِ ۡﻨﻪ ُ ﻳَ ۡﺄﻛُﻠُﻮﻥَ‪.‬‬ ‫َﻭﺃ َ ْﺧ َﺮ ْﺟﻨَﺎ ﻣِ ْﻨ َﻬﺎ َﺣﺒ’ﺎ ﻓَﻤِ ْﻨﻪ ُ ﻳَﺄْﻛُﻠُﻮﻥَ‬
‫‪@kfläÇcëfl @ÝîčƒãŞ @åğß@oŞäu‬‬ ‫‪fl @bflèîčÏ@bfläÜflÈu‬‬ ‫‪fl ëfl‬‬ ‫ﺐ‪،‬‬ ‫ﻴﻞ َﻭﺃ َ ۡﻋ ٰﻨَ ٖ‬ ‫ﺖ ِ ّﻣﻦ ﻧﱠﺨِ ٖ‬ ‫َﻭ َﺟﻌَ ۡﻠﻨَﺎ ﻓِﻴ َﻬﺎ َﺟ ٰﻨﱠ ٖ‬ ‫ﻣِﻦ ﻧَﺨِ ﻴ ٍﻞ‬ ‫ﺕ ْ‬ ‫َﻭ َﺟﻌَ ْﻠﻨَﺎ ﻓِﻴ َﻬﺎ َﺟﻨﱠﺎ ٍ‬ ‫‪10‬‬
‫ﻡ‪34 :36\41‬‬
‫ُﻮﻥ ‪،‬‬ ‫َﻭﻓَﺠ ۡﱠﺮﻧَﺎ ﻓِﻴ َﻬﺎ ﻣِ ﻦَ ۡٱﻟﻌُﻴ ِ‬ ‫ُﻮﻥ‬
‫ُ ِ‬ ‫ﻴ‬ ‫ﻌ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻦَ‬ ‫ﺏ َﻭﻓَﺠ ْﱠﺮﻧَﺎ ﻓ َ ﻣِ‬
‫ﺎ‬‫ﻬ‬ ‫ِﻴ‬ ‫َﻭﺃَ ْﻋﻨَﺎ ٍ‬
‫‪2‬‬ ‫‪1‬‬
‫‪@ @æ ìŽîÈ‬‬‫‪Ž Ûa@flåßč @bflèîčÏ@bflã‹ŞvÏ‬‬ ‫‪ ëfl‬‬
‫‪@bÜÏ‬‬ ‫‪ c @áèíč‡íc@ŽénÜàč Ç‬‬ ‫×‪fl @bflßëfl @ê‹àfl qfl @åčß@(aìÜ‬‬‫‪ dflîÛč‬‬ ‫َﻭ َﻣﺎ ﻋَﻤِ ﻠَ ۡﺘﻪُ ﺃ َ ۡﻳﺪِﻳ ِﻬﻢۡ ‪~ .‬‬
‫‪2‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬
‫ِﻟﻴَ ۡﺄ ُﻛﻠُﻮﺍْ ﻣِ ﻦ ﺛَ َﻤ ِﺮِۦﻩ‬ ‫َ‬
‫ﻋ ِﻤﻠﺘﻪ ُ ﺃ ْﻳﺪِﻳ ِﻬ ْﻢ‬ ‫ْ‬ ‫َ‬ ‫ِﻟﻴَﺄْﻛُﻠُﻮﺍ ﻣِ ﻦ ﺛ َﻤ ِﺮ ِﻩ َﻭ َﻣﺎ َ‬
‫َ‬ ‫ْ‬ ‫‪11‬‬
‫ﻡ‪35 :36\41‬‬
‫‪@ @æfl 뎋Ø‬‬ ‫‪ “flí‬‬ ‫ﺃَﻓَ َﻼ ﻳَ ۡﺸﻜُ ُﺮﻭﻥَ ؟‬ ‫ﺃَﻓَ َﻼ ﻳَ ْﺸﻜُ ُﺮﻭﻥَ‬
‫×‪@Žojč äŽm@bŞàßč @bflèÜK‬‬ ‫‚ ‪ @flxëfl Œþa@flÕÜ‬‬ ‫‪fl @ðč‰ÛKa@flåz‬‬ ‫Ž‪fl jŽ‬‬ ‫ۢ‬
‫ﺝ ﻛُﻠ َﻬﺎ ﻣِ ﱠﻤﺎ ﺗُﻨﺒِﺖُ‬ ‫ﱠ‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬
‫ﺳ ۡﺒ ٰ َﺤﻦَ ٱﻟﱠﺬِﻱ َﺧﻠﻖَ ٱﻷﺯ ٰ َﻭ َ‬
‫َ‬ ‫ُ‬ ‫ﺝ ﻛُﻠ َﻬﺎ ﻣِ ﱠﻤﺎ‬ ‫ﱠ‬ ‫ﺳ ْﺒ َﺤﺎﻥَ ﺍﻟﱠﺬِﻱ َﺧﻠﻖَ ﺍﻷ ْﺯ َﻭﺍ َ‬
‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫‪12‬‬
‫ﻡ‪36 :36\41‬‬
‫‪@ @æfl ìŽàÜ Èflí@bÛ@bŞàßč ëfl @áè‬‬
‫‪č Ð ãc@åčßëfl @ŽŠþa‬‬ ‫ﺽ‪َ ،‬ﻭﻣِ ۡﻦ ﺃَﻧﻔُ ِﺴ ِﻬﻢۡ ‪َ ،‬ﻭﻣِ ﱠﻤﺎ َﻻ ﻳَﻌۡ ﻠ ُﻤﻮﻥَ !‬
‫‪1‬‬ ‫َ‬ ‫ۡٱﻷ َ ۡﺭ ُ‬ ‫ﺽ َﻭﻣِ ْﻦ ﺃ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ َﻭﻣِ ﱠﻤﺎ َﻻ‬ ‫ﺗ ُ ْﻨﺒِﺖُ ْﺍﻷ َ ْﺭ ُ‬
‫ﻳَ ْﻌﻠَ ُﻤﻮﻥَ‬
‫‪@áŽç@aflˆhÏ‬‬‫‪ @flŠbflèäŞ Ûa@Žéäčß@Ž„Ü flã@ŽÝîKÛa@ŽáèŽÛK@òflíaflë‬‬ ‫ﺎﺭ‪ .‬ﻓَﺈِﺫَﺍ ﻫُﻢ‬ ‫َﻭ َءﺍﻳَ ‪ٞ‬ﺔ ﻟﱠ ُﻬ ُﻢ ٱﻟﱠ ۡﻴ ُﻞ ﻧ َۡﺴﻠَ ُﺦ ﻣِ ۡﻨﻪ ُ ٱﻟﻨﱠ َﻬ َ‬ ‫ﺎﺭ ﻓَﺈِﺫَﺍ‬ ‫ﺴﻠَ ُﺦ ﻣِ ْﻨﻪ ُ ﺍﻟﻨﱠ َﻬ َ‬ ‫َﻭﺁَﻳَﺔ ٌ ﻟَ ُﻬ ُﻢ ﺍﻟﻠﱠ ْﻴ ُﻞ ﻧَ ْ‬ ‫ﻡ‪37 :36\41‬‬
‫‪@ @æfl ìŽàÜč Äşß‬‬ ‫ﱡﻣ ۡﻈ ِﻠ ُﻤﻮﻥَ ‪.‬‬ ‫ﻈ ِﻠ ُﻤﻮﻥَ‬ ‫ُﻫ ْﻢ ُﻣ ْ‬
‫ˆ‪@ÙÛč‬‬ ‫‪fl @bflèÛK@Č‹Ô‬‬ ‫‪ nfl ŽàÛč@ð‹vflm@Ž÷àŞ“Ûaflë‬‬ ‫ﺲ ]‪ . [...‬ﺗ َۡﺠ ِﺮﻱ ِﻟ ُﻤ ۡﺴﺘَﻘَ ٖ ّﺮ ﻟﱠ َﻬﺎ‪~ .‬‬
‫‪1‬‬ ‫‪1‬‬ ‫ﺕ‬
‫ﺸ ۡﻤ ُ‬ ‫َﻭٱﻟ ﱠ‬ ‫ﺴﺘَﻘَ ٍ ّﺮ ﻟَ َﻬﺎ ﺫَﻟِﻚَ‬ ‫ﺲ ﺗَﺠ ِْﺮﻱ ِﻟ ُﻤ ْ‬ ‫ﺸ ْﻤ ُ‬ ‫َﻭﺍﻟ ﱠ‬ ‫‪13‬‬
‫ﻡ‪38 :36\41‬‬
‫‪@ @á‬‬
‫‪ îčÜÈ‬‬ ‫‪fl Ûa@íÈ‬‬ ‫‪fl Ûa@Ž‹íč‡Ôflm‬‬ ‫ﻳﺰ‪ۡ ،‬ٱﻟﻌَﻠ ِِﻴﻢ‪.‬‬ ‫ﺰ‬‫ﻌ‬
‫ُ َِ ِ‬ ‫ۡ‬
‫ٱﻟ‬ ‫ِﻳﺮ‬ ‫ﺪ‬ ‫ۡ‬
‫َﻘ‬ ‫ﺗ‬ ‫ٰﺫَﻟِﻚَ‬ ‫ﻳﺰ ْﺍﻟﻌَﻠ ِِﻴﻢ‬ ‫ﺗ َ ْﻘﺪ ُ َ ِ ِ‬
‫ﺰ‬ ‫ﻌ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ِﻳﺮ‬
‫َﺎﺯ َﻝ َﺣﺘ ﱠ ٰﻰ َ‬
‫ﻋﺎﺩَ‬ ‫َﻭ ۡٱﻟﻘَ َﻤ َﺮ ﻗَﺪ ۡﱠﺭ ٰﻧَﻪ ُ ]‪َ [...‬ﻣﻨ ِ‬ ‫ﻋﺎ َﺩ‬ ‫َ‬ ‫ﻰ‬ ‫ﱠ‬ ‫ﺘ‬ ‫َﻭ ْﺍﻟﻘَ َﻤ َﺮ ﻗَﺪ ْﱠﺭﻧ ُ َ ِ َ َ‬
‫ﺣ‬ ‫ﻝ‬ ‫َﺎﺯ‬ ‫ﻨ‬ ‫ﻣ‬ ‫ﻩ‬ ‫َﺎ‬ ‫ﻡ‪39 :36\41‬‬
‫‪@fl†bflÇ@óŞny‬‬ ‫‪fl @flÞŒ‬‬‫‪ bfläßfl @Žéãfl ŠŞ‡Ó‬‬ ‫‪ @fl‹àfl Ô‬‬
‫‪ Ûaflë‬‬ ‫‪1‬‬ ‫ﺕ‬ ‫‪1‬‬ ‫‪14‬‬

‫ۡٱﻟﻘَﺪ ِ‬
‫ِﻳﻢ‪.‬‬ ‫ﻛ َۡﭑﻟﻌُ ۡﺮ ُﺟ ِ‬
‫ﻮﻥ‬ ‫ﻛ َْﺎﻟﻌُ ْﺮ ُﺟﻮ ِﻥ ْﺍﻟﻘَﺪ ِ‬
‫ِﻳﻢ‬
‫‪2‬ﺕ‪2‬‬
‫‪@ @á‬‬‫‪ íč‡Ô‬‬ ‫×‪ Ûa@æìŽu‹ŽÈÛb‬‬

‫ﻄ َﺮﻧِﻲ« ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ ﺍﻟﺠﻤﻊ »ﺗُﺮْ َﺟﻌُﻮﻥَ «‪ ،‬ﻭﻛﺎﻥ ﻳﺠﺐ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻤﺨﺎﻁﺐ ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ » َﻭ َﻣﺎ ﻟﻜﻢ َﻻ ﺗﻌﺒﺪﻭﻥ ﺍﻟﱠﺬِﻱ‬ ‫‪ (1‬ﺗَﺮْ ِﺟﻌُﻮﻥَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺘﻜﻠﻢ ﺍﻟﻤﻔﺮﺩ »ﻓَ َ‬ ‫‪1‬‬

‫ﻓﻄﺮﻛﻢ َﻭﺇِﻟَ ْﻴ ِﻪ ﺗُﺮْ َﺟﻌُﻮﻥَ «‪.‬‬

‫ﻭﻥ‪ ،‬ﻳُ ْﻨ ِﻘﺬُﻭﻧِﻲ‪.‬‬
‫ِﻲ‪ ،‬ﻳ ُِﺮ ْﺩﻧِﻲ‪َ ،‬ﻳ ِﺮ ْﺩﻧِﻲ ‪ (2‬ﻳُ ْﻨ ِﻘﺬُ ْ‬ ‫‪ (1‬ﻳ ُِﺮ ْﺩﻧ َ‬
‫‪2‬‬

‫‪ (1‬ﻓَﺎ ْﺳ َﻤﻌُﻮﻧِﻲ‪ ،‬ﻓَﺎ ْﺳ َﻤﻌُﻮﻥَ‪.‬‬ ‫‪3‬‬

‫‪ْ (1‬ﺍﻟ ُﻤﻜ ﱠَﺮﻣِ ﻴﻦَ ‪.‬‬ ‫‪4‬‬

‫ﺻ ْﻴ َﺤﺔٌ َﻭﺍﺣِ ﺪَﺓٌ‪ ،‬ﺯَ ْﻗﻴَﺔً َﻭﺍﺣِ ﺪَﺓً‪.‬‬ ‫‪َ (1‬‬ ‫‪5‬‬

‫‪َ (1‬ﺣﺴ َْﺮﻩْ‪َ ،‬ﺣﺴ َْﺮﺓ َ‪َ ،‬ﺣﺴ َْﺮﺗﺎ ‪َ (2‬ﺣﺴ َْﺮﺓ َ ْﺍﻟ ِﻌﺒَﺎ ِﺩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﺎ ‪ (3‬ﻳَ ْﺴﺘَ ْﻬ ُﺰﻭﻥَ ‪ ،‬ﻳَ ْﺴﺘ َ ْﻬ ِﺰﻳُﻮ َﻥ‪.‬‬ ‫‪6‬‬

‫‪َ (1‬ﻣ ْﻦ ‪ (2‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﻭﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﺔ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ (3 (116‬ﺇِﻧﱠ ُﻬ ْﻢ‪ ،‬ﻓﺈﻧﱠ ُﻬ ْﻢ ‪ (4‬ﻳُﺮْ َﺟﻌُﻮﻥَ ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺃَﻧﱠ ُﻬ ْﻢ ِﺇﻟَ ْﻴ ِﻬ ْﻢ َﻻ ﻳَﺮْ ِﺟﻌُﻮﻥَ‪ .‬ﺃﻓﻼ ﻳﻌﻘﻠﻮﻥ ﻭﻻ ﻳﻌﺘﺒﺮﻭﻥ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ‬ ‫‪7‬‬

‫‪.(116‬‬
‫‪َ (1‬ﻭﺇِ ْﻥ ُﻛ ﱞﻞ ﻟَ َﻤﺎ‪َ ،‬ﻭﺇِ ْﻥ ﻣﻨﻬﻢ ﱠﺇﻻ‪َ ،‬ﻭ َﻣﺎ ُﻛ ﱞﻞ ّﺇﻻ ♦ ﺕ‪ (1‬ﺭﺃﻯ ﺍﻟﺒﻌﺾ ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻐﺮﻳﺒﺔ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻭﻣﺎ ﻛﻞ ﺇﻻ ﺟﻤﻴﻊ ﻟﺪﻳﻨﺎ ﻣﺤﻀﺮﻭﻥ )ﺃﻭﺯﻭﻥ‪ :‬ﺟﻨﺎﻳﺔ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺹ ‪ .(133-132‬ﻭﻗﺪ‬ ‫‪8‬‬

‫ﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ ﻛﻤﺎ ﻳﻠﻲ‪ :‬ﻭﻣﺎ ﻛﻞ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ ﺇﻻ ﻣﺠﻤﻮﻋﻮﻥ ﻟﺪﻳﻨﺎ ﻳﻮﻡ ﺍﻟﺤﺴﺎﺏ ﻭﺍﻟﺠﺰﺍء )‪.(http://goo.gl/CSdYL1‬‬
‫‪ْ (1‬ﺍﻟ َﻤﻴِّﺘَﺔُ‪.‬‬ ‫‪9‬‬

‫‪َ (1‬ﻭﻓَ َﺠﺮْ ﻧَﺎ ‪ (2‬ﺍﻟ ِﻌﻴ ِ‬

‫ُﻮﻥ‪.‬‬ ‫‪10‬‬

‫ﺕ ﻣِ ْﻦ ﻧَﺨِ ﻴ ٍﻞ َﻭﺃ َ ْﻋﻨَﺎ ٍ‬

‫ﺏ« ﺇﻟﻰ ﺍﻟﻤﻔﺮﺩ »ﺛ َ َﻤ ِﺮ ِﻩ«‪.‬‬ ‫‪ (1‬ﺛ ُ ْﻤ ِﺮﻩِ‪ ،‬ﺛ ُ ُﻤ ِﺮ ِﻩ ‪ (2‬ﻭﻣِ ﱠﻤﺎ َﻋﻤِ ﻠَﺘْﻪُ‪َ ،‬ﻭ َﻣﺎ َﻋ ِﻤﻠَﺖْ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻤﻔﺮﺩ » َﺟ ﱠﻨﺎ ٍ‬ ‫‪11‬‬

‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻭﻣِ ﻦْ ﺃ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ َﻭ ِﻣ ﱠﻤﺎ ﻳﺄﻛﻠﻮﻥ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪(116‬‬ ‫‪12‬‬

‫ﺲ ]ﺁﻳﺔ ﻟﻬﻢ[ ﺗَﺠ ِْﺮﻱ ِﻟ ُﻤ ْﺴﺘَﻘ ٍ َّﺮ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،23‬ﺹ ‪335‬‬ ‫‪ (1‬ﺇﻟﻰ ُﻣ ْﺴﺘَﻘ ٍ َّﺮ‪ ،‬ﻻ ُﻣ ْﺴﺘَﻘ ﱠَﺮ‪ ،‬ﻻ ُﻣ ْﺴﺘَﻘ ﱞَﺮ‪ ،‬ﺫﻟﻚ ُﻣ ْﺴﺘَﻘ ﱞَﺮ‪ِ ،‬ﻟ ُﻤ ْﺴﺘَﻘ ٍ ِّﺮ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺍﻟ ﱠ‬
‫ﺸ ْﻤ ُ‬ ‫‪13‬‬

‫‪.(http://goo.gl/s75Q9h‬‬
‫ُﻮﻥ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻗﺪﺭﻧﺎ ]ﻟﻪ[ ﻣﻨﺎﺯﻝ )ﺍﻟﺴﻴﻮﻁﻲ‪ :‬ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺟﺰء ‪ ،2‬ﺹ ‪ (168‬ﺃﻭ ﻭﺍﻟﻘﻤﺮ ﻗﺪﺭﻧﺎﻩ ]ﺫﺍ[ ﻣﻨﺎﺯﻝ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ (226‬ﺕ‪(2‬‬ ‫‪َ (1‬ﻭ ْﺍﻟﻘَ َﻤ ُﺮ ‪ (2‬ﻛ َْﺎﻟﻌِﺮْ ﺟ ِ‬
‫‪14‬‬

‫ْﺍﻟﻌُﺮْ ﺟُﻮﻥ‪ :‬ﺍﻟﻐﺼﻦ ﺍﻟﻴﺎﺑﺲ‪.‬‬

‫‪143‬‬
 ‫‪@bÛëfl @fl‹àfl Ô‬‬
‫‪ Ûa@ÚŠ‬‬
‫‪ ‡Žm@æc@bflèÛ @ïčÌjfl äflí@Ž÷àŞ“Ûa@bÛ‬‬ ‫ﺲ ﻳَ ۢﻨﺒَﻐِﻲ َﻟ َﻬﺎ ٓ ﺃَﻥ ﺗ ُ ۡﺪ ِﺭﻙَ ۡٱﻟﻘَ َﻤ َﺮ‪َ ،‬ﻭ َﻻ‬ ‫ﺸﻤۡ ُ‬ ‫َﻻ ٱﻟ ﱠ‬ ‫ﺲ ﻳَ ْﻨﺒَﻐِﻲ َﻟ َﻬﺎ ﺃ َ ْﻥ ﺗُﺪ ِْﺭﻙَ ْﺍﻟﻘَ َﻤ َﺮ‬ ‫ﺸ ْﻤ ُ‬ ‫َﻻ ﺍﻟ ﱠ‬ ‫‪1‬‬
‫ﻡ‪40 :36\41‬‬
‫‪@ @æfl ìŽzjfl flí@ÙÜÏ‬‬ ‫×‪ @ïčÏ@ČÝ‬‬
‫‪ ëfl @ŠbflèäŞ Ûa@ŽÕič bflŽ@ŽÝîKÛa‬‬ ‫ﺎﺭ‪َ .1‬ﻭﻛُ ‪ّ ٞ‬ﻞ ]‪[...‬ﺕ‪ 1‬ﻓِﻲ ﻓَﻠَ ٖﻚ‬ ‫َ ِ‬ ‫ﻬ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ٱﻟ‬ ‫ﻖُ‬ ‫ٱﻟﱠ ۡﻴ ُﻞ َ ِ‬
‫ﺑ‬ ‫ﺎ‬ ‫ﺳ‬ ‫ﺎﺭ َﻭ ُﻛ ﱞﻞ ﻓِﻲ ﻓَﻠَﻚٍ‬ ‫َ ِ‬ ‫ﻬ‬ ‫ﱠ‬ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻖ‬‫ُ‬ ‫ﺑ‬ ‫ﺎ‬
‫َ ِ‬ ‫ﺳ‬ ‫ُ‬
‫ﻞ‬ ‫ﻴ‬
‫ْ‬ ‫ﱠ‬ ‫ﺍﻟﻠ‬ ‫َﻭ َﻻ‬
‫َﻳ ۡﺴ َﺒﺤُﻮﻥَ ﻡ‪1‬ﺕ‪.2‬‬ ‫ﺴ َﺒﺤُﻮﻥَ‬ ‫َﻳ ْ‬
‫‪@čÙÜÐÛa@ïčÏ@áŽènfl íŞ Š‬‬ ‫ˆ‪ğ‬‬ ‫‪Ž @bfläÜflày‬‬ ‫‪fl @bŞãc @áŽèÛK@òflíaflë‬‬ ‫َﻭ َءﺍﻳَ ‪ٞ‬ﺔ ﻟﱠ ُﻬﻢۡ ﺃَﻧﱠﺎ َﺣ َﻤ ۡﻠﻨَﺎ ﺫ ُ ِ ّﺭﻳﱠﺘ َ ُﻬﻢۡ ‪ 1‬ﻓِﻲ ۡٱﻟﻔُ ۡﻠﻚِ‬ ‫َﻭﺁَﻳَﺔ ٌ ﻟَ ُﻬ ْﻢ ﺃَﻧﱠﺎ َﺣ َﻤ ْﻠﻨَﺎ ﺫ ُ ِ ّﺭﻳﱠﺘ َ ُﻬ ْﻢ ﻓِﻲ ْﺍﻟﻔُﻠﻚِْ‬ ‫‪2‬‬
‫ﻡ‪41 :36\41‬‬
‫‪@ @æ ìŽz“¾a‬‬ ‫ﻮﻥﻡ‪1‬ﺕ‪.1‬‬ ‫ۡٱﻟ َﻤ ۡﺸ ُﺤ ِ‬ ‫ﻮﻥ‬
‫ﺸ ُﺤ ِ‬ ‫ْﺍﻟ َﻤ ْ‬
‫×‪@ @æfl ìŽj‬‬‫‚‪ ‹flí@bflß@éčÜrğß@åğß@áŽèÛ @bfläÔÜ‬‬ ‫‪fl ëfl‬‬ ‫ۡ‬
‫َﻭ َﺧﻠَ ۡﻘﻨَﺎ ﻟَ ُﻬﻢ ِ ّﻣﻦ ّﻣِﺜ ِﻠِۦﻪ َﻣﺎ ﻳَ ۡﺮ َﻛﺒُﻮﻥَ ‪.‬‬ ‫ْ‬
‫َﻭ َﺧﻠَﻘﻨَﺎ ﻟ ُﻬ ْﻢ ﻣِ ْﻦ ﻣِ ﺜ ِﻠ ِﻪ َﻣﺎ ﻳَ ْﺮ َﻛﺒُﻮﻥَ‬ ‫َ‬ ‫ْ‬ ‫ﻡ‪42 :36\41‬‬
‫ۡ‬
‫َ‬
‫ﺻ ِﺮﻳ َﺦ ﻟ ُﻬﻢۡ َﻭ َﻻ‬ ‫َﻭﺇِﻥ ﻧﱠﺸَﺄ‪ ،‬ﻧُ ۡﻐ ِﺮ ۡﻗ ُﻬﻢۡ ‪ ،‬ﻓَ َﻼ َ‬ ‫ﺻ ِﺮﻳ َﺦ ﻟَ ُﻬ ْﻢ َﻭ َﻻ‬ ‫َﻭﺇِ ْﻥ ﻧَﺸَﺄ ْ ﻧُ ْﻐ ِﺮ ْﻗ ُﻬ ْﻢ ﻓَ َﻼ َ‬ ‫ﻡ‪43 :36\41‬‬
‫–‹‪@áŽç@bÛëfl @áŽèÛ @fl„í‬‬ ‫‪fl @bÜÏ‬‬ ‫‪ @áŽèÓ‹ÌŽã@dfl“ãŞ @ægëfl‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪3‬‬

‫‪@ @æfl 뎉Ô‬‬ ‫‪ äŽí‬‬ ‫ُﻫﻢۡ ﻳُﻨﻘَﺬُﻭﻥَ‪،‬‬ ‫ُﻫ ْﻢ ﻳُ ْﻨﻘَﺬُﻭﻥَ‬

‫ٰ‬
‫‪@ @µčy@óÛg@bĆÈnfl ßfl ëfl @bŞäßğ @ò¼Š‬‬ ‫‪fl @bKÛg‬‬ ‫ﻴﻦ‪.‬‬ ‫ﺇِ ﱠﻻ َﺭ ۡﺣ َﻤ ٗﺔ ِ ّﻣﻨﱠﺎ‪َ ،‬ﻭ َﻣﺘ َﻌًﺎ ﺇِﻟَ ٰﻰ ﺣِ ٖ‬ ‫ﺇِ ﱠﻻ َﺭﺣْ َﻤﺔً ﻣِ ﻨﱠﺎ َﻭ َﻣﺘ َﺎﻋًﺎ ﺇِﻟَﻰ ﺣِ ٍ‬
‫ﻴﻦ‬ ‫ﻡ‪44 :36\41‬‬
‫‪@bflßëfl @áØíč‡íc@flµifl @bflß@(aìÔmŞ a@ŽáèŽ Û@flÝîčÓ@aflˆgëfl‬‬ ‫َﻭ ِﺇﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ‪» :‬ٱﺗﱠﻘُﻮﺍْ َﻣﺎ ﺑَ ۡﻴ َﻦ ﺃ َ ۡﻳﺪِﻳ ُﻜﻢۡ َﻭ َﻣﺎ‬ ‫َﻭ ِﺇﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ ﺍﺗﱠﻘُﻮﺍ َﻣﺎ ﺑَﻴْﻦَ ﺃ َ ْﻳﺪِﻳﻜُ ْﻢ َﻭ َﻣﺎ‬ ‫‪4‬‬
‫ﻫـ‪45 :36\41‬‬
‫‪@ @æfl ìŽày‬‬ ‫‪fl ‹Žm@áØÜK È‬‬ ‫‚‪fl Û @áØÐ Üfl‬‬ ‫ﺧ َۡﻠﻔَ ُﻜﻢۡ ‪ ،‬ﻟَ َﻌﻠﱠ ُﻜﻢۡ ﺗ ُ ۡﺮ َﺣ ُﻤﻮﻥَ ‪[...] «1‬ﺕ‪.1‬‬ ‫ﺧ َْﻠﻔَ ُﻜ ْﻢ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗ ُ ْﺮ َﺣ ُﻤﻮﻥَ‬
‫‪@(aìŽãb×@bKÛg@áèiğ Š‬‬ ‫‪fl @čoífl a@åğß@òflía@åğß@áèîčmdflm@bflßëfl‬‬ ‫ﺖ َﺭ ِﺑّ ِﻬﻢۡ ‪ ~ ،‬ﺇِ ﱠﻻ‬ ‫َﻭ َﻣﺎ ﺗ َۡﺄﺗِﻴ ِﻬﻢ ّﻣ ِۡﻦ َءﺍ َﻳ ٖﺔ ِ ّﻣ ۡﻦ َءﺍ ٰﻳَ ِ‬ ‫ﺕ َﺭﺑِّ ِﻬ ْﻢ ِﺇ ﱠﻻ‬ ‫ﻣِﻦ ﺁَﻳَﺎ ِ‬ ‫َﻭ َﻣﺎ ﺗ َﺄْﺗِﻴ ِﻬ ْﻢ ﻣِ ْﻦ ﺁَﻳَ ٍﺔ ْ‬ ‫ﻡ‪46 :36\41‬‬
‫‪@ @µ‬‬‫‪fl š‬‬ ‫‹ ‪č‬‬ ‫‪ ÈŽß@bflèäflÇ‬‬ ‫ﺿﻴﻦَ‪.‬‬ ‫ﻋ ۡﻨ َﻬﺎ ُﻣﻌۡ ِﺮ ِ‬ ‫ﻛَﺎﻧُﻮﺍْ َ‬ ‫ﺿﻴﻦَ‬ ‫ﻋ ْﻨ َﻬﺎ ُﻣ ْﻌ ِﺮ ِ‬ ‫ﻛَﺎﻧُﻮﺍ َ‬
‫‪@ŽéÜK Ûa@ŽáØ‬‬‫‪ Ó‬‬ ‫‪Œ‬‬ ‫‪flŠ‬‬ ‫ˆ‪fl @bŞàßč @(aìÔÐč ãc@áŽèÛ@flÝîčÓ@a‬‬ ‫‪fl gëfl‬‬ ‫ٱ¡ ُ«‪،‬‬ ‫َﻭ ِﺇﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬﻢۡ ‪» :‬ﺃَﻧ ِﻔﻘُﻮﺍْ ﻣِ ﱠﻤﺎ َﺭﺯَ ﻗَ ُﻜ ُﻢ ﱠ‬ ‫َﻭ ِﺇﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬ ْﻢ ﺃ َ ْﻧ ِﻔﻘُﻮﺍ ﻣِ ﱠﻤﺎ َﺭﺯَ ﻗَ ُﻜ ُﻢ ُﱠ‬
‫}‬ ‫ﻡ‪47 :36\41‬‬
‫× ‪@(aìŽäßfl a@flåíč‰ÜK Ûč@(a뎋Ð‬‬ ‫‪ @flåíč‰ÛKa@flÞbÓ‬‬ ‫ﻗَﺎ َﻝ ٱﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍْ ﻟِﻠﱠﺬِﻳﻦَ َءﺍ َﻣﻨُ ٓﻮﺍْ‪» :‬ﺃَﻧُ ۡﻄ ِﻌ ُﻢ‬ ‫ﻄ ِﻌ ُﻢ‬ ‫ﻗَﺎ َﻝ ﺍﻟﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍ ﻟِﻠﱠﺬِﻳﻦَ ﺁ َ َﻣﻨُﻮﺍ ﺃَﻧُ ْ‬
‫‪@áŽnãc@æg@Žéàfl È‬‬ ‫‪fl  c@ŽéÜK Ûa@bfl“ífl @ìKÛ@åflß@ŽáÈ‬‬ ‫‪č İŽãc‬‬ ‫ٱ¡ُ‪ ،‬ﺃ َ ۡﻁﻌَ َﻤ ۥﻪ ُٓ؟« ~ ﺇِ ۡﻥ ﺃَﻧﺘُﻢۡ ﺇِﻻﱠ‬ ‫ﺸﺎ ٓ ُء ﱠ‬ ‫َﻣﻦ‪ ،‬ﻟﱠ ۡﻮ ﻳَ َ‬ ‫ﻁﻌَ َﻤﻪ ُ ﺇِ ْﻥ ﺃ َ ْﻧﺘ ُ ْﻢ ﺇِﻻﱠ‬ ‫}ُ ﺃَ ْ‬ ‫َﻣ ْﻦ ﻟَ ْﻮ ﻳَﺸَﺎ ُء ﱠ‬
‫ﻓِﻲ َ ٰ‬
‫‪@ @µčjßş @ÝÜš‬‬ ‫‪fl @ïčÏ@bKÛg‬‬ ‫ﻴﻦ‪.‬‬ ‫ﺿﻠَ ٖﻞ ﱡﻣﺒِ ٖ‬ ‫ﺿ َﻼ ٍﻝ ُﻣﺒِ ٍ‬
‫ﻴﻦ‬ ‫ﻓِﻲ َ‬
‫‪@áŽnä×@æg@Ž‡ÇflìÛa@afl‰çfl @óflnßfl @flæìÛìÔífl ëfl‬‬ ‫ۡ‬ ‫ٰ‬
‫َﻭﻳَﻘُﻮﻟُﻮﻥَ ‪َ » :‬ﻣﺘ َٰﻰ َﻫﺬَﺍ ٱﻟ َﻮ ۡﻋﺪ ُ؟ ~ ﺇِﻥ ُﻛﻨﺘُﻢۡ‬ ‫َﻭﻳَﻘُﻮﻟُﻮﻥَ َﻣﺘ َﻰ َﻫﺬَﺍ ْﺍﻟ َﻮ ْﻋﺪ ُ ﺇِ ْﻥ ﻛُ ْﻨﺘ ُ ْﻢ‬ ‫‪5‬‬
‫ﻡ‪48 :36\41‬‬
‫‪@ @µ‬‬ ‫‪fl Ó‬‬ ‫‡‪č‬‬ ‫– ‪č‬‬ ‫‪fl‬‬ ‫ﺻ ِﺪﻗِﻴﻦَ ‪.«1‬‬ ‫َٰ‬ ‫ﺻﺎ ِﺩﻗِﻴﻦَ‬ ‫َ‬
‫ۡ‬
‫ﺻ ۡﻴ َﺤﺔ ٰ َﻭﺣِ ﺪَ ٗﺓ ﺗ َﺄ ُﺧﺬ ُ ُﻫﻢۡ َﻭ ُﻫﻢۡ‬ ‫ٗ‬ ‫َﻣﺎ ﻳَﻨ ُ‬ ‫ﺻ ْﻴ َﺤﺔً َﻭﺍﺣِ ﺪَﺓ ً‬ ‫َﻣﺎ ﻳَ ْﻨ ُ‬
‫‪@áŽç‰‬‬ ‫‚ ‪Ž‬‬ ‫‪Ž dflm@ñfl‡y‬‬ ‫‪č ëfl @òflzîfl–@bKÛg@flæ뎋Ä‬‬ ‫‪ äflí@bflß‬‬ ‫ﻈ ُﺮﻭﻥَ ِﺇ ﱠﻻ َ‬ ‫ﻈ ُﺮﻭﻥَ ِﺇ ﱠﻻ َ‬ ‫ﻡ‪49 :36\41‬‬
‫‪6‬‬

‫—‪@ @æfl ìŽà‬‬‫‪ğ ƒ‬‬ ‫‪č ífl @áŽçëfl‬‬ ‫ﺼ ُﻤﻮﻥَ ‪.1‬‬ ‫ﻳَﺨِ ِ ّ‬ ‫ﺼ ُﻤﻮ َﻥ‬ ‫ﺗ َﺄ ْ ُﺧﺬ ُ ُﻫ ْﻢ َﻭ ُﻫ ْﻢ ﻳَﺨِ ِ ّ‬
‫–‪@áèÜč çc@óÛg@bÛëfl @òflî‬‬‫‪č ìflm@flæìŽÈîčİnfl flí@bÜÏ‬‬ ‫‬ ‫ﻻ ﺇِﻟَ ٰ ٓﻰ ﺃ َ ۡﻫ ِﻠ ِﻬﻢۡ‬ ‫ﺻ َﻴ ٗﺔ ~ َﻭ َ ٓ‬ ‫ِ‬ ‫َﻮ‬ ‫ۡ‬ ‫ﺗ‬ ‫ﻮﻥَ‬ ‫ُ‬ ‫ﻌ‬ ‫ﻴ‬ ‫ﻄِ‬ ‫َ‬ ‫ﺘ‬ ‫ﺴ‬‫ۡ‬ ‫ﻓَ َﻼ َﻳ‬ ‫ﺻ َﻴﺔً َﻭ َﻻ ﺇِﻟَﻰ‬ ‫ﺴﺘَﻄِ ﻴﻌُﻮﻥَ ﺗ َْﻮ ِ‬ ‫ﻓَ َﻼ َﻳ ْ‬ ‫‪7‬‬
‫ﻡ‪50 :36\41‬‬
‫‪@ @æfl ìŽÈu‬‬ ‫‪č ‹flí‬‬ ‫َﻳ ۡﺮ ِﺟﻌُﻮﻥَ ‪.1‬‬ ‫ﺃ َ ْﻫ ِﻠ ِﻬ ْﻢ ﻳَ ْﺮ ِﺟﻌُﻮﻥَ‬
‫‪@flåßğ @áŽç@aflˆhÏ‬‬ ‫‪ @Šìş—Ûa@ïčÏ@fl„Ðč ㎠ëfl‬‬ ‫‪2‬‬
‫ﻮﺭ‪ .1‬ﻓَﺈِﺫَﺍ ﻫُﻢ ّﻣِﻦَ ۡٱﻷَﺟۡ ﺪَﺍ ِ‬
‫ﺙ‬ ‫ﺼ ِ‬ ‫َﻭﻧُ ِﻔ َﺦ ﻓِﻲ ٱﻟ ﱡ‬ ‫ﻮﺭ ﻓَﺈِﺫَﺍ ُﻫ ْﻢ ﻣِ َﻦ‬ ‫ﺼ ِ‬ ‫َﻭﻧُ ِﻔ َﺦ ﻓِﻲ ﺍﻟ ﱡ‬ ‫‪8‬‬
‫ﻡ‪51 :36\41‬‬
‫‪@ @æfl ìÜ‬‬‫‪č äflí@áèiğ Š‬‬ ‫‪fl @óÛg@čtafl‡uþa‬‬ ‫‪3‬ﺕ‪1‬‬ ‫ُ‬
‫ﺇِﻟَ ٰﻰ َﺭﺑِّ ِﻬﻢۡ ﻳَﻨ ِﺴﻠﻮﻥَ ‪.‬‬ ‫ُ‬
‫ﺙ ﺇِﻟَﻰ َﺭﺑِّ ِﻬ ْﻢ ﻳَﻨ ِﺴﻠﻮﻥَ‬
‫ْ‬ ‫ْﺍﻷَﺟْ ﺪ َﺍ ِ‬
‫‡‪@bflß@afl‰çfl @bflã‬‬ ‫‪č Ó‬‬ ‫‪ ‹Şß@åčß@bflärfl È‬‬ ‫‪fl ifl @åflß@bfläÜ íflìífl @(aìÛbÓ‬‬ ‫ﻗَﺎﻟُﻮﺍْ‪ٰ » :‬ﻳَ َﻮ ۡﻳﻠَﻨَﺎ‪َ !1‬ﻣ ۢﻦ ﺑَﻌَﺜَﻨَﺎ‪ 2‬ﻣِ ﻦ ﱠﻣ ۡﺮﻗَ ِﺪﻧَﺎ؟ۜ‬ ‫ﻗَﺎﻟُﻮﺍ ﻳَﺎ َﻭ ْﻳﻠﻨَﺎ َﻣﻦ ﺑَﻌَﺜﻨَﺎ ﻣِ ﻦ َﻣ ْﺮﻗ ِﺪﻧَﺎ‬
‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫‪9‬‬
‫ﻡ‪52 :36\41‬‬
‫ﺻﺪ َﻕَ‬ ‫ٱﻟﺮ ۡﺣ ٰ َﻤﻦُ‪َ ،‬ﻭ َ‬ ‫ﻋﺪ َ ﱠ‬ ‫]‪َ ٰ [...‬ﻫﺬَﺍ َﻣﺎ َﻭ َ‬ ‫ﺻﺪَﻕَ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ُﻥ َﻭ َ‬ ‫ﻋﺪ َ ﱠ‬ ‫َﻫﺬَﺍ َﻣﺎ َﻭ َ‬
‫ﺕ‪1‬‬
‫Ž‪@ @æfl ìÜ‬‬‫‡‪fl ‹¾a@flÖ‬‬ ‫– ‪fl‬‬ ‫¼‪fl ëfl @Žå‬‬ ‫‹ ‬ ‫‪Ş Ûa@fl‡Ç‬‬ ‫‪fl ëfl‬‬
‫ﺳﻠُﻮﻥَ «‪.‬‬ ‫ۡٱﻟ ُﻤ ۡﺮ َ‬ ‫ﺳﻠُﻮﻥَ‬ ‫ْﺍﻟ ُﻤ ْﺮ َ‬
‫‪@áŽç@aflˆhÏ‬‬
‫‪ @ñfl‡y‬‬ ‫‪č ëfl @òflzîfl–@bKÛg@oflãb×@æg‬‬ ‫ﺻ ۡﻴ َﺤﺔ ٰ َﻭﺣِ ﺪَ ٗﺓ ‪ .‬ﻓَﺈِﺫَﺍ ُﻫﻢۡ َﺟﻤِ ‪ٞ‬‬
‫ﻴﻊ‬ ‫‪1‬‬ ‫ٗ‬ ‫ﺇِﻥ ﻛَﺎﻧ َۡﺖ ﺇِ ﱠﻻ َ‬ ‫ﺻ ْﻴ َﺤﺔ َﻭﺍﺣِ ﺪَﺓ ً ﻓَﺈِﺫَﺍ ُﻫ ْﻢ‬ ‫ً‬ ‫َﺖ ﺇِ ﱠﻻ َ‬ ‫ﺇِ ْﻥ ﻛَﺎﻧ ْ‬ ‫‪10‬‬
‫ﻡ‪53 :36\41‬‬
‫›‹‪@ @æfl ëŽ‬‬ ‫‪fl zŽß@bfläífl‡ÛK@Éîčàu‬‬ ‫‪fl‬‬ ‫ﻀ ُﺮﻭﻥَ‪.‬‬ ‫ﻟﱠﺪ َۡﻳﻨَﺎ ُﻣ ۡﺤ َ‬ ‫ﻀ ُﺮﻭﻥَ‬ ‫َﺟﻤِ ﻴ ٌﻊ ﻟَﺪَ ْﻳﻨَﺎ ُﻣ ْﺤ َ‬
‫‪@bKÛg@flæëflvŽm@bÛëfl @bîfl’@÷Ðflã@ŽáÜ ÄŽm@bÛ@flâìflîÛbÏ‬‬ ‫ﺲ ﺷ َۡﻴﺎ‪َ ~ .‬ﻭ َﻻ ﺗ ُ ۡﺠﺰَ ۡﻭﻥَ‬ ‫ﻓَ ۡﭑﻟﻴَ ۡﻮ َﻡ‪َ ،‬ﻻ ﺗُﻈﻠَ ُﻢ ﻧ َۡﻔ ‪ٞ‬‬
‫ۡ‬ ‫ﺷ ْﻴﺌًﺎ َﻭ َﻻ‬ ‫ﺲ َ‬ ‫ﻈﻠَ ُﻢ ﻧَ ْﻔ ٌ‬ ‫ﻓَ ْﺎﻟﻴَ ْﻮ َﻡ َﻻ ﺗ ُ ْ‬ ‫‪11‬‬
‫ﻡ‪54 :36\41‬‬
‫‪@ @æfl ìÜàfl Èflm@áŽnä×@bflß‬‬ ‫ِﺇ ﱠﻻ َﻣﺎ ﻛُﻨﺘُﻢۡ ﺗ َﻌۡ َﻤﻠُﻮﻥَ ‪.‬‬
‫ﺕ‪1‬‬
‫ﺗُﺠْﺰَ ْﻭﻥَ ِﺇ ﱠﻻ َﻣﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﺗ َ ْﻌ َﻤﻠُﻮﻥَ‬
‫‪@ @æfl ìŽèØ‬‬‫‪č Ï‬‬‫’‪ @ÝŽÌ‬‬‫§ ‪Ž @ïčÏ@flâìflîÛa@čòäŞ‬‬ ‫‪ a@flkz‬‬ ‫‪fl –c@Şæg‬‬ ‫‪1‬‬
‫ﺷﻐُ ٖﻞ‬‫ﺐ ۡٱﻟ َﺠﻨﱠﺔِ‪ۡ ،‬ٱﻟ َﻴ ۡﻮ َﻡ‪ ،‬ﻓِﻲ ُ‬ ‫ِﺇ ﱠﻥ ﺃَﺻۡ ٰ َﺤ َ‬ ‫ﺷﻐُ ٍﻞ‬ ‫ﺎﺏ ْﺍﻟ َﺠﻨﱠ ِﺔ ﺍﻟْ َﻴ ْﻮ َﻡ ﻓِﻲ ُ‬ ‫ﺻ َﺤ َ‬ ‫ِﺇ ﱠﻥ ﺃ َ ْ‬ ‫‪12‬‬
‫ﻡ‪55 :36\41‬‬
‫ٰﻓَ ِﻜ ُﻬﻮﻥَ ‪2‬ﺕ‪،1‬‬ ‫ﻓَﺎ ِﻛ ُﻬﻮﻥَ‬
‫ﻋﻠَﻰ ۡٱﻷ َ َﺭﺍٓﺋِﻚِ‬ ‫ُﻫﻢۡ َﻭﺃ َ ۡﺯ ٰ َﻭ ُﺟ ُﻬﻢۡ ﻓِﻲ ﻅِ ٰﻠَ ٍﻞ ‪َ ،‬‬ ‫ﻋﻠَﻰ‬ ‫ﻅِﻼ ٍﻝ َ‬ ‫ُﻫ ْﻢ َﻭﺃ َ ْﺯ َﻭﺍ ُﺟ ُﻬ ْﻢ ﻓِﻲ َ‬ ‫ﻡ‪56 :36\41‬‬
‫ﺕ‪1‬‬ ‫‪1‬‬
‫‪@čÙöč aflŠþ a@óÜÇ‬‬
‫‪fl @_ÝÜ Ã‬‬
‫‪č @ïčÏ@áŽèu‬‬ ‫‪Ž ëfl Œcëfl @áŽç‬‬ ‫‪13‬‬

‫‪@ @æfl ìØ‬‬‫‪č nŞ ßŽ‬‬ ‫ُﻣﺘ ﱠ ِﻜﻮﻥَ ‪.2‬‬ ‫ْﺍﻷ َ َﺭﺍﺋِﻚِ ُﻣﺘ ﱠ ِﻜﺌُﻮ َﻥ‬
‫‡‪@ @æfl ìŽÇ‬‬
‫‪Ş ífl @bŞß@áŽèÛ ëfl @òflèØ‬‬
‫‪č Ï‬‬
‫‪ @bflèîčÏ@áŽèÛ‬‬ ‫ﻟَ ُﻬﻢۡ ﻓِﻴ َﻬﺎ ٰﻓَ ِﻜ َﻬ ‪ٞ‬ﺔ َﻭﻟَ ُﻬﻢ ﱠﻣﺎ ﻳَﺪﱠﻋُﻮﻥَ‪.‬‬ ‫ﻟَ ُﻬ ْﻢ ﻓِﻴ َﻬﺎ ﻓَﺎ ِﻛ َﻬﺔ ٌ َﻭﻟ ُﻬ ْﻢ َﻣﺎ ﻳَﺪﱠﻋُﻮﻥَ‬
‫َ‬ ‫ﻡ‪57 :36\41‬‬

‫ﺲ ‪...‬‬ ‫ﺸ ْﻤ ُ‬‫‪ (1‬ﺍﻟ ﱠﻨ َﻬﺎﺭ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭ ُﻛ ّﻞ ]ﺍﻟﻜﻮﺍﻛﺐ[ ﻓِﻲ َﻓ َﻠﻚٍ َﻳ ْﺴ َﺒﺤُﻮﻥَ )ﺇﺑﻦ ﻋﺎﺷﻮﺭ‪ ،‬ﺟﺰء ‪ ،23‬ﺹ ‪ (http://goo.gl/ytjjAz 25‬ﺕ‪ (2‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺜﻨﻰ »ﺍﻟ ﱠ‬ ‫‪1‬‬

‫ﻣﺴﺘﻌﻤﻼ ﺻﻴﻐﺔ ﺍﻟﻤﻔﺮﺩ‪» :‬ﻭﻛﻞ ﻣﻦ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﻏﻴﺮﻫﻤﺎ ﻳﺴﺒﺢ ﻓﻲ ﻓﻠﻚ ﻻ‬ ‫ً‬ ‫ﺎﺭ« ﺇﻟﻰ ﺍﻟﺠﻤﻊ »ﻳَ ْﺴﺒَﺤُﻮﻥَ « ﻭﺻﺤﻴﺤﻪ‪ :‬ﻳﺴﺒﺢ‪ .‬ﻓﻜﻠﻤﺔ »ﻛﻞ« ﻣﻔﺮﺩ‪ .‬ﻳﻘﻮﻝ ﺍﻟﻤﻨﺘﺨﺐ‬ ‫ْﺍﻟﻘَ َﻤ َﺮ ‪ ...‬ﺍﻟﻠﱠ ْﻴ ُﻞ ‪ ...‬ﺍﻟﻨﱠ َﻬ ِ‬
‫ﻣﻘﺪﻭﺭ )‪.(http://goo.gl/rpghd7‬‬
‫ُ‬ ‫ﺣﺴﺎﺑﻪ‬ ‫ﻣﺴﺘﺒﻴﻦ‬ ‫\‬ ‫ﻞ‬‫ﱞ‬ ‫ﻓﻜ‬ ‫ﻭﺍﻟﻨﻬﺎﺭ‬
‫َ‬ ‫ﻞ‬
‫َ‬ ‫ﺍﻟﻠﻴ‬ ‫ﺧﻠﻖ‬ ‫ﺍﻟﺼﻠﺖ‪:‬‬ ‫ﺃﺑﻲ‬ ‫ﺑﻦ‬ ‫ﺃﻣﻴﺔ‬ ‫ﻗﺎﻝ‬ ‫(‬‫‪1‬‬ ‫ﻡ‬ ‫♦‬ ‫(‬ ‫‪http://goo.gl/xdsqOn‬‬ ‫ﻳﺨﺮﺝ ﻋﻨﻪ« )‬
‫‪ (1‬ﺫُ ِ ّﺭﻳﱠﺎﺗِ ُﻬ ْﻢ ♦ ﺕ‪ْ (3‬ﺍﻟ َﻤ ْﺸﺤُﻮﻥ‪ :‬ﺍﻟﻤﻤﻠﻮء ﺃﻭ ﺍﻟﻤﻜﺘﻆ ♦ ﻡ‪ (1‬ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻧﻮﺡ ﻭﺍﻟﻄﻮﻓﺎﻥ‪ .‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.52 :53\23‬‬ ‫‪2‬‬

‫ﺻ ِﺮﻳﺦٌ‪.‬‬ ‫‪ (1‬ﻧُﻐ ِ َّﺮ ْﻗ ُﻬ ْﻢ ‪َ (2‬‬ ‫‪3‬‬

‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻭﺇِﺫَﺍ ﻗِﻴ َﻞ ﻟَ ُﻬ ُﻢ ﺍﺗﱠﻘُﻮﺍ َﻣﺎ ﺑَﻴْﻦَ ﺃ َ ْﻳﺪِﻳ ُﻜ ْﻢ َﻭ َﻣﺎ ﺧ َْﻠﻔَﻜُ ْﻢ ﻣﻦ ﻭﻻﻳﺔ ﺍﻟﻄﻮﺍﻏﻴﺖ ﻓﻼ ﺗﺘﺒﻌﻮﻫﻢ ﻟَﻌَﻠﱠﻜُ ْﻢ ﺗُﺮْ َﺣ ُﻤﻮﻥَ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (116‬ﺕ‪ (1‬ﻧﺺ ﻣﺒﻬﻢ ﻭﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪َ :‬ﻭﺇِﺫَﺍ ﻗِﻴ َﻞ َﻟ ُﻬ ُﻢ‬ ‫‪4‬‬

‫ﺍﺗﱠﻘُﻮﺍ َﻣﺎ ﺑَﻴْﻦَ ﺃ َ ْﻳﺪِﻳ ُﻜ ْﻢ َﻭ َﻣﺎ ﺧ َْﻠﻔَ ُﻜ ْﻢ ﻟَﻌَﻠﱠ ُﻜ ْﻢ ﺗُﺮْ َﺣ ُﻤﻮﻥَ ]ﺍﻋﺮﺿﻮﺍ[ )ﺍﻟﺠﻼﻟﻴﻦ ‪.(http://goo.gl/sLC92j‬‬
‫ﺻﺎ ِﺩﻗِﻴﻦَ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪.(116‬‬ ‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻭﻳَﻘُﻮﻟُﻮﻥَ َﻣﺘ َﻰ َﻫﺬَﺍ ْﺍﻟ َﻮ ْﻋﺪُ ﻳﺎ ﻣﺤﻤﺪ ﺇِ ْﻥ ُﻛ ْﻨﺘ ُ ْﻢ َ‬ ‫‪5‬‬

‫َﺼ ُﻤﻮﻥَ‪.‬‬ ‫ﺼ ُﻤﻮﻥَ ‪ ،‬ﻳَﺨﺘ ِ‬ ‫ﺼ ُﻤﻮﻥَ ‪ ،‬ﻳَﺨِ ِ‬ ‫ﺼ ُﻤﻮﻥَ ‪ ،‬ﻳِﺨِ ِ ّ‬ ‫ﺼ ُﻤﻮﻥَ ‪ ،‬ﻳَ ْﺨ ِ ّ‬‫‪ (1‬ﻳَ َﺨ ِ ّ‬ ‫‪6‬‬

‫‪ (1‬ﻳُﺮْ َﺟﻌُﻮﻥَ ‪.‬‬ ‫‪7‬‬

‫ﺴﻠُﻮ َﻥ ♦ ﺕ‪ْ (1‬ﺍﻷ َ ْﺟﺪَﺍﺙ‪ ،‬ﺟﻤﻊ ﺟﺪﺙ‪ :‬ﺍﻟﻘﺒﻮﺭ؛ ﻳَ ْﻨ ِﺴﻠُﻮﻥ‪ :‬ﻳﺴﺮﻋﻮﻥ‪.‬‬ ‫ﺼ َﻮ ِﺭ ‪ْ (2‬ﺍﻷَﺟْ ﺪَﺍﻑِ ‪ (3‬ﻳَ ْﻨ ُ‬ ‫ﺼ َﻮ ِﺭ‪ ،‬ﺍﻟ ِ ّ‬‫‪ (1‬ﺍﻟ ﱡ‬ ‫‪8‬‬

‫‪َ (1‬ﻭ ْﻳﻠَﺘﻲ‪َ ،‬ﻭ ْﻳﻠَﺘَﻨَﺎ ‪ (2‬ﻣِ ﻦْ ﺑَ ْﻌﺜِﻨَﺎ‪ ،‬ﻣِ ﻦْ َﻫﺒِّﻨَﺎ‪َ ،‬ﻣﻦْ َﻫﺒﱠﻨَﺎ‪َ ،‬ﻣﻦْ ﺃ َﻫﺒﱠﻨَﺎ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪] :‬ﻭﻗﺎﻝ ﻟﻬﻢ ﺍﻟﻤﺆﻣﻨﻮﻥ ‪ -‬ﺃﻭ ﺍﻟﻤﻼﺋﻜﺔ[ ﻫﺬﺍ ﻣﺎ ﻭﻋﺪ ﺍﻟﺮﺣﻤﺎﻥ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪.(230‬‬ ‫‪9‬‬

‫ﺻ ْﻴ َﺤﺔٌ َﻭﺍﺣِ ﺪَﺓٌ‪ ،‬ﺯَ ْﻗﻴَﺔً َﻭﺍﺣِ ﺪَﺓً‪.‬‬‫‪َ (1‬‬ ‫‪10‬‬

‫ﻀ ُﺮﻭﻥَ « ﺇﻟﻰ ﺍﻟﻤﺨﺎﻁﺐ »ﺗُﺠْ ﺰَ ْﻭﻥَ ﺇِ ﱠﻻ َﻣﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﺗ َ ْﻌ َﻤﻠُﻮﻥَ «‪.‬‬ ‫ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺍﻟﻐﺎﺋﺐ »ﻫُ ْﻢ َﺟﻤِ ﻴ ٌﻊ ﻟَﺪَ ْﻳﻨَﺎ ُﻣ ْﺤ َ‬ ‫‪11‬‬

‫ﺷ ْﻐ ٍﻞ ‪ (2‬ﻓَ ِﻜ ُﻬﻮ َﻥ‪ ،‬ﻓَﺎﻛِﻬﻴ َﻦ‪ ،‬ﻓَﻜِﻬﻴﻦَ ♦ ﺕ‪ (1‬ﻓﺴﺮﻫﺎ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ‪ :‬ﻟﻬﻢ ﻓﻲ ﺍﻟﺠﻨﺔ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻮﺍﻛﻪ ﺍﻟﻠﺬﻳﺬﺓ‪ ،‬ﻭﻟﻬﻢ ﻛﻞ ﻣﺎ ﻳﻄﻠﺒﻮﻥ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻌﻴﻢ‬ ‫ﺷﻐَ ٍﻞ‪َ ،‬‬ ‫ﺷ ْﻐ ٍﻞ‪َ ،‬‬ ‫‪ُ (1‬‬ ‫‪12‬‬

‫ﺷﻐُ ٍﻞ ﺑﺴﻜﻮﻥ ﺍﻟﻐﻴﻦ ﻭﺿﻤﻬﺎ‪ .‬ﻋﻤﺎ ﻓﻴﻪ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻣﻤﺎ ﻳﺘﻠﺬﺫﻭﻥ ﺑﻪ ﻛﺎﻓﺘﻀﺎﺽ ﺍﻷﺑﻜﺎﺭ‪ ،‬ﻻ ﺷﻐﻞ ﻳﺘﻌﺒﻮﻥ‬ ‫ﺐ ْٱﻟ َﺠﻨﱠ ِﺔ ٱﻟﻴَ ْﻮ َﻡ ﻓِﻰ ُ‬ ‫)‪ .(http://goo.gl/72aEOU‬ﺑﻴﻨﻤﺎ ﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ‪ِ :‬ﺇﻥﱠ ﺃَ ْ‬
‫ﺻ ٰ َﺤ َ‬
‫ﻓﻴﻪ‪ ،‬ﻷﻥ ﺍﻟﺠﻨﺔ ﻻ ﻧﺼﺐ ﻓﻴﻬﺎ ٰﻓَ ِﻜ ُﻬﻮ َﻥ ﻧﺎﻋﻤﻮﻥ ﺧﺒﺮ ﺛﺎﻥ ﻹﻥ‪ ،‬ﻭﺍﻷﻭﻝ ﻓﻲ ﺷﻐﻞ )‪ .(http://goo.gl/8il49H‬ﻭﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﺇﻥ ﺃﺻﺤﺎﺏ ﺍﻟﺠﻨﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﺸﻐﻮﻟﻮﻥ ﺑﻤﺎ ﻫﻢ ﻓﻴﻪ‬
‫ﻣﻦ ﻧﻌﻴﻢ‪ ،‬ﻣﻌﺠﺒﻮﻥ ﺑﻪ ﻓﺮﺣﻮﻥ )‪.(http://goo.gl/baFlwM‬‬
‫ﻅﻠَ ٍﻞ ‪ُ (2‬ﻣﺘﱠﻜﻮﻥَ ‪ُ ،‬ﻣﺘﱠﻜِﺌﻴﻦَ ‪ُ ،‬ﻣﺘﱠﻜِﻴﻦَ ♦ ﺕ‪ْ (1‬ﺍﻷ َ َﺭﺍﺋِﻚ‪ ،‬ﺟﻤﻊ ﺍﺭﻳﻜﺔ‪ :‬ﺍﻟﺴﺮﻳﺮ‪.‬‬ ‫‪ُ (1‬‬ ‫‪13‬‬

‫‪144‬‬
 ‫‪@ @áîčyŠ‬‬ ‫‪Ş @ČlŠ‬‬ ‫Ž‪Ş @åğß@üìÓ@áÜ‬‬ ‫‪fl‬‬ ‫ﺏ ﱠﺭﺣِ ٖﻴﻢ‪.‬‬ ‫ﺳ ٰ َﻠ ‪ٞ‬ﻢ‪ ،«1‬ﻗَ ۡﻮ ٗﻻ ّﻣِﻦ ﱠﺭ ّٖ‬ ‫» َ‬ ‫ﻣِﻦ َﺭﺏّ ٍ َﺭﺣِ ٍﻴﻢ‬ ‫ﺳ َﻼ ٌﻡ ﻗَ ْﻮ ًﻻ ْ‬ ‫َ‬
‫‪1‬‬
‫ﻡ‪58 :36\41‬‬
‫‹‪@ @æfl ìŽß‬‬‫‪ v¾a@bflèíş c @flâìflîÛa@(a뎍nfl ßaflë‬‬ ‫َﻭٱﻣۡ ٰﺘ َ ُﺰﻭﺍْ‪1‬ﺕ‪ۡ 1‬ٱﻟﻴَ ۡﻮ َﻡ‪ ،‬ﺃَﻳﱡ َﻬﺎ ۡٱﻟ ُﻤ ۡﺠ ِﺮ ُﻣﻮﻥَ!‬ ‫َﺎﺯﻭﺍ ْﺍﻟﻴَ ْﻮ َﻡ ﺃَﻳﱡ َﻬﺎ ْﺍﻟ ُﻤﺠ ِْﺮ ُﻣﻮﻥَ‬ ‫َﻭﺍ ْﻣﺘ ُ‬ ‫‪2‬‬
‫ﻡ‪59 :36\41‬‬
‫†‪@bKÛ@æc@flâ‬‬ ‫‪fl a@ïčäjfl ífl @áØîÛg@‡flèÇc@áÛc‬‬ ‫ِﻲ َءﺍﺩ ََﻡ! ﺃَﻥ ﱠﻻ ﺗ َﻌۡ ﺒُﺪ ُﻭﺍْ‬ ‫ﺃَﻟَﻢۡ ﺃ َ ۡ ٰﻋ َﻬ ۡﺪ ﺇِﻟَ ۡﻴ ُﻜﻢۡ ‪َ ٰ ،‬ﻳﺒَﻨ ٓ‬
‫‪1‬‬
‫ﺃَﻟَ ْﻢ ﺃ َ ْﻋ َﻬﺪْ ﺇِﻟَ ْﻴ ُﻜ ْﻢ َﻳﺎ ﺑَﻨِﻲ ﺁَﺩ ََﻡ ﺃ َ ْﻥ َﻻ‬ ‫‪3‬‬
‫ﻡ‪60 :36\41‬‬
‫‡‪@ @µčjßş @Čë‬‬ ‫‪Ž Ç‬‬ ‫‪fl @áØÛ @ŽéãŞ g@flåİ‬‬ ‫‪ Ûa@(a뎇jŽ Èflm‬‬ ‫ﻴﻦ‪،‬‬ ‫ﻋﺪ ‪ُّ ٞ‬ﻭ ﱡﻣﺒِ ‪ٞ‬‬ ‫ﻄﻦَ ~ ﺇِﻧﱠﻪۥ ُ ﻟَ ُﻜﻢۡ َ‬ ‫ﺸ ۡﻴ َ‬ ‫ٱﻟ ﱠ‬ ‫ﻋﺪ ﱞُﻭ ُﻣﺒِﻴﻦٌ‬ ‫ﻄﺎﻥَ ﺇِﻧﱠﻪ ُ ﻟَ ُﻜ ْﻢ َ‬ ‫ﺸ ْﻴ َ‬ ‫ﺗَ ْﻌﺒُﺪ ُﻭﺍ ﺍﻟ ﱠ‬
‫–‹‪@ @áîčÔnfl ßş @Âfl‬‬ ‫‪č @afl‰çfl @ïčã뎇jŽ Ça@æc ëfl‬‬ ‫ﺻ َﺮﻁ ﱡﻣ ۡﺴﺘَﻘ ‪ِٞ‬ﻴﻢ ‪.‬‬
‫‪1‬‬ ‫‪ٞ‬‬ ‫ٰ‬ ‫َ‬ ‫ٰ‬
‫َﻭﺃ َ ِﻥ ٱﻋﺒُﺪ ُﻭﻧِﻲ؟ َﻫﺬﺍ ِ‬ ‫ۡ‬ ‫ﺴﺘَﻘِﻴ ٌﻢ‬ ‫ﺻ َﺮﺍﻁ ُﻣ ْ‬ ‫ٌ‬ ‫َﻭﺃَ ِﻥ ﺍ ْﻋﺒُﺪ ُﻭﻧِﻲ َﻫﺬﺍ ِ‬
‫َ‬ ‫‪4‬‬
‫ﻡ‪61 :36\41‬‬
‫ِﻴﺮﺍ‪ ~ .‬ﺃَﻓَﻠﻢَۡ‬ ‫ٗ ّ ‪1‬ﺕ‪1‬‬
‫‪@áÜÏ‬‬‫× ‪ c @aĆrč‬‬ ‫‪ @bŒÜjč u‬‬
‫‪č @áØäčß@ŞÝš‬‬ ‫‪fl c@‡ÔÛ ëfl‬‬ ‫َﻛﺜ ً‬ ‫ﺿ ﱠﻞ ﻣِ ﻨ ُﻜﻢۡ ِﺟﺒِﻼ‬ ‫َﻭﻟَﻘَ ۡﺪ ﺃ َ َ‬ ‫ِﻴﺮﺍ ﺃَﻓَﻠ ْﻢَ‬ ‫ﺿ ﱠﻞ ﻣِ ْﻨ ُﻜ ْﻢ ِﺟﺒِ ’ﻼ َﻛﺜ ً‬ ‫َﻭﻟَﻘَﺪْ ﺃ َ َ‬ ‫ﻡ‪62 :36\41‬‬
‫‪5‬‬
‫ُ ‪2‬‬ ‫ُ‬
‫‪@ @æfl ìÜÔ‬‬ ‫‪č Èflm@(aìŽãìØmfl‬‬ ‫ﺗ َ ُﻜﻮﻧُﻮﺍْ ﺗ َﻌۡ ِﻘﻠﻮﻥَ ؟‬ ‫ﺗَ ُﻜﻮﻧُﻮﺍ ﺗ َ ْﻌ ِﻘﻠﻮﻥَ‬
‫‪@ @æfl 뎇Ç‬‬ ‫‪fl ìŽm@áŽnä×@ïčnÛKa@ŽáäŞ èfl u‬‬ ‫‪fl @êč‰çfl‬‬ ‫ﻋﺪ ُﻭﻥَ‪.‬‬‫ٰ َﻫ ِﺬِۦﻩ َﺟ َﻬﻨﱠ ُﻢ ٱﻟﱠﺘِﻲ ُﻛﻨﺘُﻢۡ ﺗُﻮ َ‬ ‫ﻋﺪ ُﻭ َﻥ‬ ‫َﻫ ِﺬ ِﻩ َﺟ َﻬﻨﱠ ُﻢ ﺍﻟﱠﺘِﻲ ُﻛ ْﻨﺘ ُ ْﻢ ﺗُﻮ َ‬ ‫ﻡ‪63 :36\41‬‬
‫‪@ @æfl 뎋Ð Øflm@áŽnä×@bflàič @flâìflîÛa@bflçìÜ–a‬‬ ‫ٱﺻۡ ﻠَ ۡﻮﻫَﺎ‪ۡ ،‬ٱﻟﻴَ ۡﻮ َﻡ‪ ~ ،‬ﺑِ َﻤﺎ ﻛُﻨﺘُﻢۡ ﺗ َﻜﻔُ ُﺮﻭﻥَ ‪.‬‬
‫‪ 1‬ﻡ‪1‬‬ ‫ۡ‬ ‫ﺻﻠَ ْﻮﻫَﺎ ْﺍﻟﻴَ ْﻮ َﻡ ﺑِ َﻤﺎ ﻛُ ْﻨﺘ ُ ْﻢ ﺗ َ ْﻜﻔُ ُﺮﻭﻥَ‬ ‫ﺍ ْ‬ ‫‪6‬‬
‫ﻡ‪64 :36\41‬‬
‫‪@bfläàŽ Ün Ø‬‬
‫‪ mŽ ëfl @áèçč ìflÏc@óÜÇ‬‬ ‫‪fl @Žánč ƒflã@flâìflîÛa‬‬ ‫ّ ‪2‬‬
‫ﻋﻠَ ٰ ٓﻰ ﺃ َ ۡﻓ ٰ َﻮ ِﻫ ِﻬﻢۡ ‪َ ،‬ﻭﺗُﻜ َِﻠ ُﻤﻨَﺎ ٓ‬‫َ‬
‫ۡ ‪1‬ﺕ‪1‬‬
‫ۡٱﻟﻴَ ۡﻮ َﻡ‪ ،‬ﻧَﺨﺘِ ُﻢ‬ ‫ﻋﻠَﻰ ﺃ َ ْﻓ َﻮﺍ ِﻫ ِﻬ ْﻢ َﻭﺗُﻜ َِﻠّ ُﻤﻨَﺎ‬ ‫ْﺍﻟﻴَ ْﻮ َﻡ ﻧَ ْﺨﺘِ ُﻢ َ‬
‫‪7‬‬
‫ﻡ‪65 :36\41‬‬
‫‪@(aìŽãb×@bflàič @áŽèÜ u‬‬ ‫‡@‪Ž Šc‬‬ ‫‪Ž èfl“flmëfl @áèíč‡íc‬‬ ‫ﺃ َ ۡﻳﺪِﻳ ِﻬﻢۡ َﻭﺗ َۡﺸ َﻬﺪ ُ ﺃ َ ۡﺭ ُﺟﻠُ ُﻬﻢ ِﺑ َﻤﺎ ﻛَﺎﻧُﻮﺍْ ﻳَ ۡﻜ ِﺴﺒُﻮﻥَ‪.‬‬
‫‪3‬‬
‫ﺃ َ ْﻳﺪِﻳ ِﻬ ْﻢ َﻭﺗ َ ْﺸ َﻬﺪ ُ ﺃ َ ْﺭ ُﺟﻠُ ُﻬ ْﻢ ِﺑ َﻤﺎ ﻛَﺎﻧُﻮﺍ‬
‫‪@ @æfl ìŽj‬‬
‫‪č Øflí‬‬ ‫َﻳ ْﻜ ِﺴﺒُﻮ َﻥ‬
‫‪@(aìÔjfl nfl ŽbÏ@áèäč îŽ Çc@óÜÇ‬‬ ‫‪fl @bfläflàİ‬‬ ‫‪ Û @bfl“ãfl @ìÛëfl‬‬ ‫ْ‪1‬‬
‫ﭑﺳﺘ َ َﺒﻘُﻮﺍ‬ ‫ﻋﻠَ ٰ ٓﻰ ﺃ َ ۡﻋﻴُ ِﻨ ِﻬﻢۡ ‪ .‬ﻓَ ۡ‬ ‫ﻄ َﻤ ۡﺴﻨَﺎ َ‬ ‫ﺸﺎ ٓ ُء‪ ،‬ﻟَ َ‬ ‫َﻭﻟَ ۡﻮ ﻧَ َ‬ ‫ﻋﻠَﻰ ﺃَ ْﻋﻴُ ِﻨ ِﻬ ْﻢ‬ ‫َ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ﺴ‬
‫ْ‬ ‫ﻤ‬ ‫َﻭﻟَ ْﻮ ﻧَﺸَﺎ ُ َ‬
‫َ‬
‫ﻄ‬ ‫َ‬ ‫ﻟ‬ ‫ء‬ ‫‪8‬‬
‫ﻡ‪66 :36\41‬‬
‫—‹‪@ @æfl ëŽ‬‬ ‫‪č jŽí@óŞãdÏ‬‬ ‫‹‪ @Â‬‬ ‫—‪fl‬‬‫‪ğ Ûa‬‬ ‫ﺼ ُﺮﻭﻥَ ؟‬
‫‪2‬‬
‫ۡ‬ ‫ﱠ‬
‫ﺼ َﺮﻁ‪ ~ .‬ﻓﺄﻧ ٰﻰ ﻳُﺒ ِ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ٰ‬ ‫]‪ [...‬ٱﻟ ِ ّ‬‫ﺕ‪1‬‬
‫ْﺼ ُﺮﻭﻥَ‬ ‫ﺼ َﺮﺍﻁ ﻓﺄﻧﻰ ﻳُﺒ ِ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﻓَﺎ ْﺳﺘَﺒَﻘُﻮﺍ ﺍﻟ ِ ّ‬
‫ۡ ٰ ﺕ‪1‬‬
‫‪@bflàÏ‬‬ ‫‪ @áènč ãfl bØßfl @óÜÇ‬‬ ‫‪fl @áŽèäfl ƒflàfl Û @bfl“ãfl @ìÛëfl‬‬ ‫ﻋﻠَ ٰﻰ َﻣﻜَﺎﻧَﺘِ ِﻬﻢۡ ‪ .1‬ﻓَ َﻤﺎ‬ ‫َ‬ ‫ﺴﺨﻨَ ُﻬﻢۡ‬ ‫ﺸﺎ ٓ ُء‪ ،‬ﻟَ َﻤ َ‬ ‫َﻭﻟَ ۡﻮ ﻧَ َ‬ ‫ﻋﻠﻰ َﻣﻜَﺎﻧَﺘِ ِﻬ ْﻢ‬ ‫َ‬ ‫ﺴﺨﻨَﺎﻫُ ْﻢ َ‬ ‫ْ‬ ‫َﻭﻟَ ْﻮ ﻧَﺸَﺎ ُء ﻟَ َﻤ َ‬
‫‪9‬‬
‫ﻡ‪67 :36\41‬‬
‫‪@ @æfl ìŽÈu‬‬ ‫›‪č ‹flí@bÛëfl @bČî‬‬
‫‪č ߎ @(aìŽÈİ‬‬ ‫‪ nfl Ža‬‬ ‫ﻀﻴّﺎ ~ َﻭ َﻻ ﻳَ ۡﺮ ِﺟﻌُﻮﻥَ‪.‬‬ ‫ٗ ‪2‬‬
‫ﻄﻌُﻮﺍ ُﻣ ِ‬‫ْ‬ ‫ٱﺳﺘ َ ٰ َ‬
‫ۡ‬ ‫ﻀﻴ’ﺎ َﻭ َﻻ ﻳَ ْﺮ ِﺟﻌُﻮ َﻥ‬ ‫ﻄﺎﻋُﻮﺍ ُﻣ ِ‬ ‫ﻓَ َﻤﺎ ﺍ ْﺳﺘ َ َ‬
‫‪@ @æfl ìÜÔ‬‬‫‪č Èflí@bÜÏ‬‬ ‫‪ c @ÕÜ©a@ïčÏ@ŽénØäfl ㎠@Žê‹ğàÈ‬‬ ‫‪fl ãş @åflßëfl‬‬ ‫َ‬
‫ﻖ‪ ~ .‬ﺃﻓَ َﻼ‬ ‫ۡ‬ ‫ۡ‬ ‫ّ ‪1‬ﺕ‪1‬‬
‫َﻭ َﻣﻦ ﻧﱡﻌَ ِ ّﻤ ۡﺮﻩ ُ‪ ،‬ﻧُﻨَﻜ ِۡﺴﻪُ ﻓِﻲ ٱﻟﺨَﻠ ِ‬ ‫ﻖ ﺃﻓَ َﻼ‬ ‫َ‬ ‫ْ‬
‫ﺴﻪ ُ ﻓِﻲ ﺍﻟﺨَﻠ ِ‬‫ْ‬ ‫َﻭ َﻣ ْﻦ ﻧُﻌَ ِ ّﻤ ْﺮﻩ ُ ﻧُﻨَ ِ ّﻜ ْ‬ ‫‪10‬‬
‫ﻡ‪68 :36\41‬‬
‫ﻳَﻌۡ ِﻘﻠُﻮﻥَ ‪1‬؟‬ ‫ﻳَ ْﻌ ِﻘﻠُﻮﻥَ‬
‫‪@bKÛg@flìçŽ @æg@ŽéÛ @ïčÌjfl äflí@bflßëfl @fl‹Èğ“Ûa@Žéäfl àKÜÇ‬‬ ‫‪fl @bflßëfl‬‬ ‫ﺸِﻌۡ َﺮ‪َ .‬ﻭ َﻣﺎ‬ ‫ﻋﻠ ۡﻤﻨَﻪ ُ ]‪ [...‬ٱﻟ ّ‬
‫ﺕ‪1‬‬ ‫ٰ‬ ‫ﱠ‬ ‫]‪َ [---‬ﻭ َﻣﺎ َ‬ ‫ﺸ ْﻌ َﺮ َﻭ َﻣﺎ ﻳَ ْﻨﺒَﻐِﻲ ﻟَﻪ ُ ﺇِ ْﻥ‬ ‫ﻋﻠ ْﻤﻨَﺎﻩ ُ ﺍﻟ ِ ّ‬ ‫ﱠ‬ ‫َﻭ َﻣﺎ َ‬ ‫‪11‬‬
‫ﻡ‪69 :36\41‬‬
‫ˆ‪@ @µčjßş @æa‹Óëfl @‹×č‬‬ ‫ﻴﻦ‪،‬‬ ‫ﻳَ ۢﻨﺒَﻐِﻲ ﻟَ ۥﻪ ُٓ‪ِ .‬ﺇ ۡﻥ ﻫ َُﻮ ﺇِ ﱠﻻ ﺫ ِۡﻛ ‪ٞ‬ﺮ َﻭﻗُ ۡﺮ َء ‪ٞ‬ﺍﻥ ﱡﻣﺒِ ‪ٞ‬‬ ‫ﻫ َُﻮ ِﺇ ﱠﻻ ِﺫ ْﻛ ٌﺮ َﻭﻗُ ْﺮﺁ َ ٌﻥ ُﻣﺒِ ٌ‬
‫ﻴﻦ‬
‫ﻋﻠَﻰ‬ ‫ِﻟّﻴُﻨﺬ َِﺭ َﻣﻦ َﻛﺎﻥَ َﺣ ٗﻴّﺎ‪َ ،‬ﻭﻳَﺤِ ﱠﻖ ۡٱﻟﻘَ ۡﻮ ُﻝ َ‬ ‫ِﻟﻴُ ْﻨﺬ َِﺭ َﻣ ْﻦ َﻛﺎﻥَ َﺣﻴ’ﺎ َﻭﻳَﺤِ ﱠﻖ ْﺍﻟﻘَ ْﻮ ُﻝ‬ ‫ﻡ‪70 :36\41‬‬
‫‪@óÜÇ‬‬ ‫‪fl @ŽÞìÔÛa@ŞÕz‬‬ ‫‪č ífl ëfl @bČîy‬‬
‫‪fl @flæb×@åflß@flŠ‰‬‬ ‫‪č äŽîÛn‬‬ ‫‪1‬‬ ‫‪12‬‬

‫‪@ @åfl í‹Ðč Ø‬‬ ‫‪ Ûa‬‬ ‫ۡٱﻟ ٰ َﻜﻔ ِِﺮﻳﻦَ‪.‬‬ ‫ﻋﻠَﻰ ْﺍﻟﻜَﺎﻓ ِِﺮﻳﻦَ‬ ‫َ‬
‫‪@oÜàč Ç‬‬ ‫‚‪fl @bŞàßğ @áŽèÛ @bfläÔÜ‬‬ ‫‪fl @bŞãc@(aëfl‹ífl @áÛ@flëc‬‬ ‫ﻋﻤِ ﻠَ ۡﺖ‬ ‫]‪ [---‬ﺃ َ َﻭ ﻟَﻢۡ َﻳ َﺮ ۡﻭﺍْ ﺃَﻧﱠﺎ َﺧﻠَ ۡﻘﻨَﺎ ﻟَ ُﻬﻢ‪ّ ِ ،‬ﻣ ﱠﻤﺎ َ‬ ‫ﺖ‬ ‫ﻋﻤِ ﻠَ ْ‬ ‫ُ ْ ﻣِ ﱠ َ‬ ‫ﺎ‬ ‫ﻤ‬ ‫ﻢ‬‫ﻬ‬ ‫َ‬ ‫ﻟ‬ ‫َﺎ‬ ‫ﻨ‬ ‫ْ‬
‫ﻘ‬ ‫َ‬ ‫ﻠ‬ ‫َ‬
‫ﺧ‬ ‫ﺃ َ َﻭﻟَ ْﻢ َﻳ َﺮ ْﻭﺍ ﺃَﻧﱠﺎ‬ ‫ﻡ‪71 :36\41‬‬
‫‪@ @æfl ìØÜč ßfl @bflèÛ @áŽèÏ‬‬ ‫‪ @bàflÈãc@bfläíč‡íc‬‬ ‫ﺃ َ ۡﻳﺪِﻳﻨَﺎ ٓ‪ ،‬ﺃ َ ۡﻧ ٰ َﻌ ٗﻤﺎ ﻓَ ُﻬﻢۡ ﻟَ َﻬﺎ ٰ َﻣ ِﻠﻜُﻮﻥَ ؟‬ ‫ﺃ َ ْﻳﺪِﻳﻨَﺎ ﺃ َ ْﻧ َﻌﺎ ًﻣﺎ ﻓَ ُﻬ ْﻢ ﻟَ َﻬﺎ َﻣﺎ ِﻟ ُﻜﻮﻥَ‬
‫×‪@bflèäčßëfl @áŽèiŽ ì‬‬ ‫‪ Š‬‬ ‫‪fl @bflèäčàÏ‬‬ ‫ˆ‪ @áŽèÛ @bflèäfl ÜKÛ‬‬
‫‪fl ëfl‬‬ ‫َﻭﺫَﻟﱠ ۡﻠ ٰﻨَ َﻬﺎ ﻟَ ُﻬﻢۡ ‪ .‬ﻓَﻤِ ۡﻨ َﻬﺎ َﺭ ُﻛﻮﺑُ ُﻬﻢۡ ‪َ ،1‬ﻭﻣِ ﻨ َﻬﺎ‬
‫ۡ‬ ‫َﻭﺫَﻟﱠ ْﻠﻨَﺎﻫَﺎ ﻟَ ُﻬ ْﻢ ﻓَ ِﻤ ْﻨ َﻬﺎ َﺭ ُﻛﻮﺑُ ُﻬ ْﻢ َﻭ ِﻣﻨ َﻬﺎ‬
‫ْ‬ ‫‪13‬‬
‫ﻡ‪72 :36\41‬‬
‫×‪@ @æfl ìÜ‬‬
‫‪ dflí‬‬ ‫ﻳَ ۡﺄ ُﻛﻠُﻮ َﻥ‪.‬‬ ‫ﻳَﺄ ْ ُﻛﻠُﻮﻥَ‬
‫‪@ @æfl 뎋Ø‬‬ ‫‪ “flí@bÜÏ‬‬ ‫‪ c @ŽlŠ‬‬ ‫‪ bfl“ßfl ëfl @ŽÉÐč äfl ßfl @bflèîčÏ@áŽèÛ ëfl‬‬ ‫َ‬
‫َﺎﺭﺏُ ‪ ~ .‬ﺃﻓَ َﻼ‬ ‫ٰ‬
‫َﻭﻟَ ُﻬﻢۡ ﻓِﻴ َﻬﺎ َﻣﻨَ ِﻔ ُﻊ َﻭ َﻣﺸ ِ‬ ‫َ‬
‫َﺎﺭﺏُ ﺃﻓَ َﻼ‬ ‫َﻭﻟَ ُﻬ ْﻢ ﻓِﻴ َﻬﺎ َﻣﻨَﺎﻓِ ُﻊ َﻭ َﻣﺸ ِ‬ ‫ﻡ‪73 :36\41‬‬
‫ﻳَ ۡﺸ ُﻜ ُﺮﻭﻥَ؟‬ ‫ﻳَ ْﺸ ُﻜ ُﺮﻭﻥَ‬
‫‪@áŽèÜK È‬‬
‫‪fl ÛK@òflèÛča@čéÜK Ûa@æ뎆@åčß@(a뎉ƒ‬‬ ‫‪fl mŞ aflë‬‬ ‫ﱠ‬ ‫ﱠ‬ ‫ٗ‬
‫ٱ¡ِ‪َ ،‬ءﺍ ِﻟ َﻬﺔ‪ ~ .‬ﻟﻌَﻠ ُﻬﻢۡ‬ ‫ُﻭﻥ ﱠ‬ ‫َﻭٱﺗ ﱠ َﺨﺬُﻭﺍْ‪ ،‬ﻣِ ﻦ ﺩ ِ‬ ‫}ِ ﺁ َ ِﻟ َﻬﺔً ﻟَﻌَﻠﱠ ُﻬ ْﻢ‬ ‫ُﻭﻥ ﱠ‬ ‫ﻣِﻦ ﺩ ِ‬ ‫َﻭﺍﺗ ﱠ َﺨﺬُﻭﺍ ْ‬ ‫ﻡ‪74 :36\41‬‬
‫—‹‪@ @æfl ëŽ‬‬ ‫‪fl äŽí‬‬ ‫ﺼ ُﺮﻭﻥَ!‬ ‫ﻳُﻨ َ‬ ‫ﺼ ُﺮﻭ َﻥ‬ ‫ﻳُ ْﻨ َ‬
‫‹‪@‡äŽu@áŽèÛ @áŽçëfl @áŽç‬‬ ‫‪fl —flã@flæìŽÈîčİnfl flí@bÛ‬‬ ‫َﻻ ﻳَ ۡﺴﺘَﻄِﻴﻌُﻮﻥَ ﻧَﺼۡ َﺮ ُﻫﻢۡ ‪َ ،‬ﻭ ُﻫﻢۡ ﻟَ ُﻬﻢۡ ُﺟﻨ ‪ٞ‬ﺪ‬ ‫َﻻ ﻳَ ْﺴﺘَﻄِ ﻴﻌُﻮﻥَ ﻧَﺼ َْﺮ ُﻫ ْﻢ َﻭ ُﻫ ْﻢ ﻟَ ُﻬ ْﻢ ُﺟ ْﻨﺪ ٌ‬ ‫‪14‬‬
‫ﻡ‪75 :36\41‬‬
‫›‹‪@ @æfl ëŽ‬‬ ‫‪fl zşß‬‬ ‫ﻀ ُﺮﻭﻥَ ﺕ‪.1‬‬ ‫ﱡﻣ ۡﺤ َ‬ ‫ﻀ ُﺮﻭ َﻥ‬ ‫ُﻣﺤْ َ‬
‫‹‪@bflßëfl @flæëş‬‬‫‪č íŽ @bflß@ŽáÜ Èflã@bŞãg@áŽèÛìÓ@Ù㎍zflí@bÜÏ‬‬ ‫‬ ‫ﻓَ َﻼ ﻳَ ۡﺤ ُﺰﻧﻚَ ‪ 1‬ﻗَ ۡﻮﻟُ ُﻬﻢۡ ‪ .‬ﺇِﻧﱠﺎ ﻧَﻌۡ ﻠَ ُﻢ َﻣﺎ ﻳُﺴ ﱡِﺮﻭﻥَ‬
‫‪1‬‬ ‫ﻥ‬
‫ﻓَ َﻼ ﻳَﺤ ُْﺰ ْﻧﻚَ ﻗَ ْﻮﻟُ ُﻬ ْﻢ ِﺇﻧﱠﺎ ﻧَ ْﻌﻠَ ُﻢ َﻣﺎ‬ ‫‪15‬‬
‫ﻡ‪76 :36\41‬‬
‫‪@ @æfl ìŽäÜč ÈŽí‬‬ ‫َﻭ َﻣﺎ ﻳُﻌۡ ِﻠﻨُﻮﻥَ ‪.‬‬ ‫ﻳُﺴ ﱡِﺮﻭﻥَ َﻭ َﻣﺎ ﻳُ ْﻌ ِﻠﻨُﻮﻥَ‬
‫ۡ ﺕ‪1‬ﻡ‪1‬‬ ‫ٰ‬
‫‚‪@òÐİşã@åčß@Žéäfl ÔÜ‬‬ ‫‪fl @bŞãc@Žå‬‬
‫‪fl ã⁄a@fl‹ífl @áÛ@flëc‬‬ ‫ﱡ‬
‫ﺴ ﺃﻧﺎ َﺧﻠﻘﻨَﻪ ُ ﻣِﻦ ﻧﻄﻔ َٖﺔ ؟‬ ‫ۡ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ﻦُ‬ ‫ٰ‬
‫ٱﻹﻧ َ‬ ‫ﺃ َ َﻭ ﻟَﻢۡ ﻳَ َﺮ ۡ ِ‬ ‫ﻄﻔ ٍﺔَ‬ ‫ﺴﺎﻥُ ﺃَﻧﱠﺎ َﺧﻠَ ْﻘﻨَﺎﻩ ُ ﻣِ ْﻦ ﻧُ ْ‬ ‫ﺍﻹ ْﻧ َ‬ ‫ﺃ َ َﻭﻟَ ْﻢ ﻳَ َﺮ ْ ِ‬ ‫ﻡ‪77 :36\41‬‬
‫‪1‬‬

‫ﻴﻦ ‪.‬‬ ‫َﺼ ‪ٞ‬ﻴﻢ ﱡﻣﺒِ ‪ٞ‬‬ ‫ﻓَﺈِﺫَﺍ ﻫ َُﻮ ﺧ ِ‬ ‫َﺼﻴ ٌﻢ ُﻣﺒِﻴ ٌﻦ‬ ‫ﻓَﺈِﺫَﺍ ﻫ َُﻮ ﺧ ِ‬
‫‚—‪@ @µčjßş @áîč‬‬ ‫‪fl @flìçŽ @aflˆhÏ‬‬ ‫‬ ‫ﺱ‪1‬‬

‫ﺳﻼ ًﻣﺎ‪ ،‬ﺳ ِْﻠ ٌﻢ‪.‬‬ ‫‪َ (1‬‬ ‫‪1‬‬

‫َﺎﺯﻭﺍ‪ :‬ﺗﻤﻴﺰﻭﺍ ﻭﺍﻧﻔﺮﺩﻭﺍ ﻋﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ‪.‬‬ ‫ﺎﺯﻭﺍ ♦ ﺕ‪ْ (1‬ﺍﻣﺘ ُ‬ ‫‪َ (1‬ﻭﺍ ْﻧ َﻤ ُ‬ ‫‪2‬‬

‫‪ (1‬ﺇِ ْﻋ َﻬﺪْ‪ ،‬ﺃ َ ﱠﺣﺪْ‪ ،‬ﺃ َ ْﺣ َﻬﺪْ‪ ،‬ﺃ َ ْﻋ ِﻬﺪْ‪.‬‬ ‫‪3‬‬

‫ﻲ ٍ ُﻣ ْﺴﺘَﻘِﻴ ٌﻢ )ﺍﻟﻜﻠﻴﻨﻲ ﻣﺠﻠﺪ ‪ ،1‬ﺹ ‪.(424‬‬ ‫ﻁ َﻋ ِﻠ ّ‬‫ﺻ َﺮﺍ ُ‬ ‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻫﺬَﺍ ِ‬ ‫‪4‬‬

‫‪ُ (1‬ﺟﺒ ًُﻼ‪ُ ،‬ﺟﺒ •ُﻼ‪ُ ،‬ﺟﺒ ًْﻼ‪ِ ،‬ﺟﺒ ًْﻼ‪ِ ،‬ﺟﻴ ًْﻼ‪ِ ،‬ﺟﺒِ ًﻼ‪ِ ،‬ﺟ َﺒ ًﻼ ‪ (2‬ﻳَ ُﻜﻮﻧُﻮﺍ ﻳَ ْﻌ ِﻘﻠُﻮﻥَ ♦ ﺕ‪ِ (1‬ﺟﺒِﻠّﺔ‪ ،‬ﻭﺟﻤﻌﻬﺎ ِﺟﺒِ ّﻼ‪ :‬ﺟﻤﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬ ‫‪5‬‬

‫ﺻﻠَ ْﻮﻫَﺎ ْﺍﻟ َﻴ ْﻮ َﻡ ِﺑ َﻤﺎ ُﻛ ْﻨﺘ ُ ْﻢ ﺗ َ ْﻜﻔُ ُﺮﻭﻥَ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (117‬ﻡ‪ (1‬ﻗﺎﺭﻥ‪» :‬ﻭﻋﻨﺪﻫﺎ ﺳﻴﻘﻮﻝ ﺍﻟﻌﻠﻲ ﻟﻸﻣﻢ ﺍﻟﻤﺒﻌﻮﺛﺔ‪ :‬ﺍﻧﻈﺮﻭﺍ ﻭﺍﻋﺮﻓﻮﺍ ﺍﻟﺬﻱ ﺍﻧﻜﺮﺗﻤﻮﻩ ﻭﺍﻟﺬﻱ‬ ‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺍ ْ‬ ‫‪6‬‬

‫ﻟﻢ ﺗﻌﺒﺪﻭﻩ ﻭﺍﻟﺬﻱ ﺍﺣﺘﻘﺮﺗﻢ ﻭﺻﺎﻳﺎﻩ‪ .‬ﺍﻧﻈﺮﻭﺍ ﻣﻦ ﺍﻟﺠﻬﺘﻴﻦ‪ :‬ﻫﻨﺎ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺮﺍﺣﺔ‪ ،‬ﻭﻫﻨﺎﻙ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻌﺬﺍﺏ« )ﻋﺰﺭﺍ ﺍﻟﺮﺍﺑﻊ ‪ - 38-37 :7‬ﻛﺘﺎﺑﺎﺕ ﻣﺎ ﺑﻴﻦ ﺍﻟﻌﻬﺪﻳﻦ‪ ،‬ﺝ ‪ 3‬ﺹ ‪.(328-327‬‬
‫‪ (1‬ﻳ ُْﺨﺘ َ ُﻢ ‪َ (2‬ﻭﺗَﺘَﻜَﻠﱠ ُﻢ‪َ ،‬ﻭ ِﻟﺘُﻜ َِﻠّ َﻤﻨَﺎ‪َ ،‬ﻭ ْﻟﺘُﻜ َِﻠّ ْﻤﻨَﺎ ‪َ (3‬ﻭ ِﻟﺘ َ ْﺸ َﻬﺪَ‪َ ،‬ﻭ ْﻟﺘ َ ْﺸ َﻬﺪْ‪َ ،‬ﻭﺗ َ ْﺸ َﻬﺪَ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺨﺎﻁﺐ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ »ﺗ َ ْﻜﻔُ ُﺮﻭﻥَ « ﺇﻟﻰ ﺍﻟﻐﺎﺋﺐ »ﺃ َ ْﻓ َﻮﺍ ِﻫ ِﻬ ْﻢ«‪.‬‬ ‫‪7‬‬

‫ﻁ‪ ،‬ﻭﺗﺒﺮﻳﺮ ﺍﻟﺨﻄﺄ‪ :‬ﺗﻀﻤﻦ ﺍﺳﺘﺒﻖ ﻣﻌﻨﻰ ﺍﺑﺘﺪﺭ‪.‬‬ ‫ﺼ َﺮﺍ َ‬

‫ْﺼ ُﺮﻭﻥَ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَﺎ ْﺳﺘَﺒَﻘُﻮﺍ ]ﺇﻟﻰ[ ﺍﻟ ِ ّ‬ ‫‪ (1‬ﻓَﺎ ْﺳﺘَﺒِﻘُﻮﺍ ‪ (2‬ﺗُﺒ ِ‬ ‫‪8‬‬

‫ﺴ ْﺨﻨَﺎﻫُ ْﻢ‪ :‬ﺣﻮﻟﻨﺎ ﺻﻮﺭﻫﻢ ﺇﻟﻰ ﺻﻮﺭ ﻗﺒﻴﺤﺔ‪ ،‬ﻣﻜﺎﻧﺘﻬﻢ‪ :‬ﻓﻲ ﻣﻜﺎﻥ ﻣﻌﺎﺻﻴﻬ ْﻢ‪.‬‬ ‫ﻀﻴ•ﺎ ♦ ﺕ‪َ (1‬ﻣ َ‬ ‫ﻀﻴ•ﺎ‪َ ،‬ﻣ ِ‬ ‫‪َ (1‬ﻣﻜَﺎﻧَﺎﺗِ ِﻬ ْﻢ ‪ (2‬ﻣِ ِ‬ ‫‪9‬‬

‫‪ (1‬ﻧَ ْﻨ ِﻜ ْﺴﻪُ‪ ،‬ﻧُ ْﻨ ِﻜ ْﺴﻪُ‪ ،‬ﻧَ ْﻨ ُﻜ ْﺴﻪُ ‪ (2‬ﺗ َ ْﻌ ِﻘﻠُﻮﻥَ ♦ ﺕ‪ (1‬ﻧُﻨَ ِ ّﻜ ْﺴﻪُ‪ :‬ﻧﺮﺩﻩ ﺇﻟﻰ ﺍﻟﻀﻌﻒ ﺑﻌﺪ ﺍﻟﻘﻮﺓ‪.‬‬ ‫‪10‬‬

‫ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻭﻣﺎ ﻋﻠﻤﻨﺎﻩ ]ﺻﻨﺎﻋﺔ[ ﺍﻟﺸﻌﺮ‪.‬‬ ‫‪11‬‬

‫‪ِ (1‬ﻟﺘ ُ ْﻨﺬ َِﺭ‪ِ ،‬ﻟﻴُ ْﻨﺬَ َﺭ‪ِ ،‬ﻟﻴَ ْﻨﺬَ َﺭ‪.‬‬ ‫‪12‬‬

‫‪ُ (1‬ﺭﻛُﻮﺑُ ُﻬ ْﻢ‪َ ،‬ﺭﻛُﻮﺑَﺘ ُ ُﻬ ْﻢ‪.‬‬ ‫‪13‬‬

‫ﻀ ُﺮﻭﻥَ ﻣﺒﻬﻤﺔ‪ .‬ﻓﺴﺮﻫﺎ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ‪ :‬ﻭﺍﻟﻤﺸﺮﻛﻮﻥ ﻭﺁﻟﻬﺘﻬﻢ ﺟﻤﻴﻌًﺎ ﻣﺤﻀﺮﻭﻥ ﻓﻲ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻣﺘﺒﺮﺉ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ )‪.(http://goo.gl/oxSa2D‬‬ ‫ﺕ‪ (1‬ﻋﺒﺎﺭﺓ َﻭﻫُﻢۡ ﻟَ ُﻬﻢۡ ُﺟﻨﺪ‪ ٞ‬ﱡﻣﺤۡ َ‬ ‫‪14‬‬

‫ﻭﻓﺴﺮﻫﺎ ﺍﻟﻤﻨﺘﺨﺐ‪ :‬ﻭﻫﻢ ﻵﻟﻬﺘﻬﻢ ﺍﻟﻌﺎﺟﺰﺓ ﺟﻨﺪ ﻣﻌﺪﻭﻥ ﻟﺨﺪﻣﺘﻬﻢ ﻭﺩﻓﻊ ﺍﻟﺴﻮء ﻋﻨﻬﻢ )‪ .(http://goo.gl/fnprFB‬ﻭﻓﺴﺮﻫﺎ ﺍﻟﺠﻼﻟﻴﻦ‪ :‬ﺁﻟﻬﺘﻬﻢ ﻣﻦ ﺍﻷﺻﻨﺎﻡ ﻟَ ُﻬ ْﻢ ﺟُﻨﺪٌ ﺑﺰﻋﻤﻬﻢ ﻧﺼﺮﻫﻢ‬
‫ﻀ ُﺮﻭ َﻥ ﻣﻌﺪﻭﻥ ﻟﺤﻔﻈﻬﻢ ﻭﺍﻟﺬﺏ ﻋﻨﻬﻢ‪ ،‬ﺃﻭ‬ ‫ﻀ ُﺮﻭﻥَ ﻓﻲ ﺍﻟﻨﺎﺭ ﻣﻌﻬﻢ )‪ .(http://goo.gl/UXXYMW‬ﻭﻓﺴﺮﻫﺎ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﻻَ ﻳَ ْﺴﺘَﻄِﻴﻌُﻮﻥَ ﻧَﺼ َْﺮﻫُ ْﻢ َﻭﻫُ ْﻢ ﻟَ ُﻬ ْﻢ ﻵﻟﻬﺘﻬﻢ ﺟُﻨﺪ ٌ ﻣﱞﺤْ َ‬ ‫ُﻣﺤْ َ‬
‫ﻀﺒﻮﻥ ﻟﻶﻟﻬﺔ‬‫ﻀ ُﺮﻭﻥَ ﻭﺍﻟﻤﺸﺮﻛﻮﻥ ﻳﻐ َ‬ ‫ﻀ ُﺮﻭﻥَ ﺃﺛﺮﻫﻢ ﻓﻲ ﺍﻟﻨﺎﺭ )‪ .(http://goo.gl/iQkMFQ‬ﻭﻧﻘﻞ ﺍﻟﻄﺒﺮﻱ ﻋﻦ ﻗﺘﺎﺩﺓ ﺭﺃﻳﺎ ﻓﻀﱠﻠﻪ‪ :‬ﻻ ﻳَ ْﺴﺘَﻄِﻴﻌُﻮ َﻥ ﻧَﺼ َْﺮﻫُ ْﻢ ﺍﻵﻟﻬﺔ َﻭﻫُ ْﻢ ﻟَ ُﻬ ْﻢ ُﺟ ْﻨﺪٌ ُﻣ ْﺤ َ‬ ‫ُﻣﺤْ َ‬
‫ﺧﻴﺮﺍ‪ ،‬ﻭﻻ ﺗﺪﻓﻊ ﻋﻨﻬﻢ ﺳﻮ ًءﺍ‪ ،‬ﺇﻧﻤﺎ ﻫﻲ ﺃﺻﻨﺎﻡ )‪.(http://goo.gl/NeLCcK‬‬ ‫ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻲ ﻻ ﺗﺴﻮﻕ ﺇﻟﻴﻬﻢ ً‬
‫ﻥ‪ (1‬ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ‪.5 :9\113‬‬ ‫‪15‬‬

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 ‫‪@ïzŽí@åflß@flÞbÓ@ŽéÔ‬‬ ‫‪ Üfl‚@flï‬‬ ‫‹‪č ãfl ëfl @ýflrßfl @bfläÛ @fll‬‬ ‫‪flš‬‬‫‪fl ëfl‬‬ ‫ِﻲ ﺧ َۡﻠﻘَ ۥﻪ ُ‪ .1‬ﻗَﺎﻝَ‪َ » :‬ﻣﻦ‬ ‫ﺏ ﻟَﻨَﺎ َﻣﺜ َ ٗﻼ َﻭﻧَﺴ َ‬ ‫ﺿ َﺮ َ‬ ‫َﻭ َ‬ ‫ِﻲ ﺧ َْﻠﻘَﻪ ُ ﻗَﺎ َﻝ‬ ‫ﺏ ﻟَﻨَﺎ َﻣﺜ َ ًﻼ َﻭﻧَﺴ َ‬ ‫ﺿ َﺮ َ‬ ‫َﻭ َ‬
‫‪2‬‬
‫ﻡ‪78 :36\41‬‬
‫ِﻲ َﺭﻣِ ‪ٞ‬ﻴﻢﻡ‪1‬ﺱ‪1‬ﺕ‪1‬؟«‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﻢ‬‫ﻈ‬‫َ‬ ‫ﻳ ُۡﺤﻲ ۡٱﻟ ِﻌ ٰ‬ ‫ِﻲ َﺭﻣِ ﻴ ٌﻢ‬ ‫ﻫ‬ ‫ﻭ‬ ‫ﺎﻡ‬ ‫َ‬
‫ﻈ‬ ‫ﻌ‬ ‫ْ‬
‫ﺍﻟ‬ ‫ﻲ‬ ‫ﻴ‬ ‫ﺤ‬
‫ْ‬ ‫ﻳ‬
‫‪@ @áîčߊ‬‬ ‫‪fl @flïçč ëfl @fláÄ‬‬‫‪ È‬‬ ‫‪č Ûa‬‬ ‫َ َ َ‬ ‫ِ‬ ‫َ َ َ‬ ‫ِ‬ ‫ُ‬
‫َﻣ ْﻦ ِ‬
‫“‪@flìçŽ ëfl @ñŞ‹ßfl @flÞëŞ c @bflçd‬‬
‫‪fl ãc@ðč‰ÛKa@bflèîčîzŽí@ÝÓ‬‬ ‫ِﻱ ﺃَﻧﺸَﺄ َ َﻫﺎ ٓ ﺃ َ ﱠﻭ َﻝ َﻣ ﱠﺮ ٖﺓ‪َ ~ .‬ﻭﻫ َُﻮ‬ ‫ﻗُ ۡﻞ‪» :‬ﻳ ُۡﺤ ِﻴﻴ َﻬﺎ ٱﻟﱠﺬ ٓ‬ ‫ﻗُ ْﻞ ﻳُ ْﺤ ِﻴﻴ َﻬﺎ ﺍﻟﱠﺬِﻱ ﺃ َ ْﻧﺸَﺄَﻫَﺎ ﺃ َ ﱠﻭ َﻝ َﻣ ﱠﺮ ٍﺓ‬ ‫ﻡ‪79 :36\41‬‬
‫‪@ @á‬‬ ‫‪ć îčÜÇ‬‬
‫‪fl @_ÕÜfl‚@ğÝØ‬‬ ‫‪ ič‬‬ ‫ﻋﻠِﻴ ٌﻢ‪.‬‬ ‫ﻖ َ‬ ‫ﺑِ ُﻜ ِّﻞ ﺧ َۡﻠ ٍ‬ ‫ﻋﻠِﻴ ٌﻢ‬ ‫ﻖ َ‬ ‫َﻭﻫ َُﻮ ﺑِﻜُ ِّﻞ ﺧ َْﻠ ٍ‬
‫›‹@‬‫‪fl ‚þa@‹v‬‬ ‫“‪fl‬‬ ‫‪Ş Ûa@flåßğ @áØÛ@flÝÈ‬‬ ‫‪flu‬‬ ‫‪fl @ðč‰ÛKa‬‬ ‫ﻀ ِﺮ ﻧ َٗﺎﺭﺍ‪.‬‬
‫‪1‬‬ ‫ۡ‬ ‫َ‬ ‫ۡ‬
‫ٱﻟﱠﺬِﻱ َﺟﻌَ َﻞ ﻟﻜﻢ ِّﻣﻦَ ٱﻟﺸ َﺠ ِﺮ ٱﻷﺧ َ‬
‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫ﻀ ِﺮ‬ ‫ﺍﻟﱠﺬِﻱ َﺟﻌَ َﻞ ﻟَ ُﻜ ْﻢ ﻣِ ﻦَ ﺍﻟﺸ َﺠ ِﺮ ﺍﻷﺧ َ‬
‫ْ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬ ‫‪3‬‬
‫ﻡ‪80 :36\41‬‬
‫‪@ @æfl 뎇Ó‬‬ ‫‪č ìŽm@Žéäğß@áŽnãc@aflˆhÏ‬‬ ‫‪ @aŠbflã‬‬ ‫ﻓَﺈِﺫَﺍٓ ﺃَﻧﺘُﻢ ِ ّﻣ ۡﻨﻪُ ﺗُﻮﻗِﺪ ُﻭﻥَ «‪.‬‬ ‫َﺎﺭﺍ ﻓَﺈِﺫَﺍ ﺃ َ ْﻧﺘ ُ ْﻢ ﻣِ ْﻨﻪ ُ ﺗُﻮﻗِﺪ ُﻭﻥَ‬ ‫ﻧ ً‬
‫ ‪@flŠþaflë@čpìflàfl‬‬ ‫‚ ‪Ş Ûa@flÕÜ‬‬ ‫‪fl @ðč‰ÛKa@fl÷îÛ@flëc‬‬ ‫ﺽ‬ ‫َ‬
‫ﺕ َﻭٱﻷ ۡﺭ َ‬ ‫ۡ‬ ‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬ ‫ﺲ ٱﻟﱠﺬِﻱ َﺧﻠَﻖَ ٱﻟ ﱠ‬ ‫ﺃ َ َﻭ ﻟَ ۡﻴ َ‬ ‫ﺕ‬
‫ﺎﻭﺍ ِ‬‫ﺴ َﻤ َ‬ ‫ْﺲ ﺍﻟﱠﺬِﻱ َﺧﻠَﻖَ ﺍﻟ ﱠ‬ ‫ﺃ َ َﻭﻟَﻴ َ‬
‫‪4‬‬
‫ﻡ‪81 :36\41‬‬
‫© ‪@ŽÕÜK‬‬
‫‪ a@flìçŽ ëfl @óÜifl @áŽèÜ rčß@flÕÜ ƒflí@æc@óÜÇ‬‬ ‫‡‪fl @_Š‬‬ ‫‪č Ô‬‬ ‫‪ ič‬‬ ‫ﺑِ ٰﻘَﺪ ٍِﺭ‪ 1‬ﻋَﻠَ ٰ ٓﻰ ﺃﻥ ﻳَﺨﻠﻖَ ﻣِ ﺜﻠَ ُﻬﻢ‪ .‬ﺑَﻠَ ٰﻰ! ~ َﻭﻫ َُﻮ‬
‫ۡ‬ ‫ُ‬ ‫ۡ‬ ‫َ‬ ‫‪1‬‬ ‫ﺕ‬
‫ﻋﻠَﻰ ﺃ َ ْﻥ ﻳَ ْﺨﻠُﻖَ ﻣِ ﺜْﻠَ ُﻬ ْﻢ‬ ‫ﺽ ﺑِﻘَﺎﺩ ٍِﺭ َ‬ ‫َﻭ ْﺍﻷ َ ْﺭ َ‬
‫ٰ‬
‫‪@ @á‬‬‫‪Ž îčÜÈ‬‬ ‫‪fl Ûa‬‬ ‫ۡٱﻟﺨَﻠﱠﻖُ ‪ۡ 2‬ٱﻟﻌَﻠِﻴ ُﻢ‪.‬‬ ‫ْ‬
‫ﺑَﻠَﻰ َﻭﻫ َُﻮ ﺍﻟﺨ ﱠَﻼﻕُ ﺍﻟﻌَﻠِﻴ ُﻢ‬ ‫ْ‬
‫‹‪@å×@ŽéÛ @flÞìÔífl @æc@bîfl’@fl†aflŠc @aflˆg@Žê‬‬ ‫‪Ž ßc@bflàãŞ g‬‬ ‫ﺇِﻧﱠ َﻤﺎ ٓ ﺃَﻣۡ ُﺮ ٓۥﻩ ُ‪ ،‬ﺇِﺫَﺍٓ ﺃ َ َﺭﺍﺩَ ﺷ َۡﻴﺎ‪ ،‬ﺃَﻥ ﻳَﻘُﻮ َﻝ ﻟَﻪُۥ‪:‬‬ ‫ﺷ ْﻴﺌًﺎ ﺃ َ ْﻥ ﻳَﻘُﻮ َﻝ ﻟَﻪ ُ‬ ‫ﺇِﻧﱠ َﻤﺎ ﺃ َ ْﻣ ُﺮﻩُ ِﺇﺫَﺍ ﺃ َ َﺭﺍﺩ َ َ‬ ‫‪5‬‬
‫ﻡ‪82 :36\41‬‬
‫‪@ @æŽ ìØîfl Ï‬‬ ‫‬ ‫» ُﻛﻦ!«‪ ،‬ﻓَﻴَﻜُﻮﻥُ ‪1‬ﻡ‪.1‬‬ ‫ُﻛ ْﻦ ﻓَﻴَ ُﻜﻮ ُﻥ‬
‫×‪@ïfl’@ğÝ‬‬ ‫‪ @ŽpìØÜ ßfl @êč‡îfl ič @ðč‰ÛKa@flåz‬‬ ‫‪fl jŽÏ‬‬ ‫‬ ‫ﺴ ۡﺒ ٰ َﺤﻦَ ٱﻟﱠﺬِﻱ ﺑِ َﻴ ِﺪِۦﻩ َﻣﻠَ ُﻜﻮﺕُ ُﻛ ِّﻞ ﺷ َۡﻲ ٖء! ~‬
‫‪1‬‬
‫ﻓَ ُ‬ ‫ﻲءٍ‬ ‫ِ ْ‬ ‫ﺷ‬
‫َ‬ ‫ّ‬
‫ﻞ‬ ‫ُ‬
‫ﻛ‬ ‫ﻮﺕُ‬ ‫ُ‬
‫ﻜ‬ ‫َ‬ ‫ﻠ‬ ‫ﻣ‬‫ﺴ ْﺒ َﺤﺎ َﻥ ﺍﻟﱠ ِ َ َ‬
‫ﻩ‬
‫ِ‬ ‫ﺪ‬‫ِ‬ ‫ﻴ‬‫ﺑ‬ ‫ِﻱ‬ ‫ﺬ‬ ‫ﻓَ ُ‬ ‫‪6‬‬
‫ﻡ‪83 :36\41‬‬
‫‪@ @æfl ìŽÈu‬‬‫‪fl ‹Žm@čéîÛgëfl‬‬ ‫َﻭﺇِﻟَ ۡﻴ ِﻪ ﺗ ُ ۡﺮ َﺟﻌُﻮﻥَ ‪.2‬‬ ‫َﻭﺇِﻟَ ْﻴ ِﻪ ﺗُﺮْ َﺟﻌُﻮﻥَ‬

‫‪ 25\42‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﻋﺪﺩ ﺍﻵﻳﺎﺕ ‪ - 77‬ﻣﻜﻴﺔ ﻋﺪﺍ ‪70-68‬‬
‫‪7‬‬

‫‪@ @á‬‬‫‹‪ îčy‬‬ ‫¼‪Ş Ûa@å‬‬‫‹ ‬ ‫‪Ş Ûa@čéÜK Ûa@áči‬‬ ‫ٱﻟﺮﺣِ ِﻴﻢ‪.‬‬‫ٱﻟﺮﺣۡ ٰ َﻤ ِﻦ‪ ،‬ﱠ‬ ‫ٱ¡ِ‪ ،‬ﱠ‬ ‫ﺑِﺴۡ ِﻢ ﱠ‬ ‫ﺍﻟﺮﺣِ ِﻴﻢ‬ ‫ﺍﻟﺮﺣْ َﻤﺎ ِﻥ ﱠ‬ ‫}ِ ﱠ‬ ‫ﺑِﺎﺳ ِْﻢ ﱠ‬ ‫‪8‬‬

‫‪@êč‡jflÇ@óÜÇ‬‬ ‫‪fl @flæbÓ‹ÐÛa@flÞ‬‬ ‫‪Ş ãfl @ðč‰ÛKa@ÚŠ‬‬ ‫‪fl bfljmfl‬‬ ‫‪1‬‬

‫ﻋﻠَ ٰﻰ َ‬
‫ﻋ ۡﺒ ِﺪِۦﻩ‬ ‫َ‬
‫ﺕ‪1‬‬
‫ﺎﺭﻙَ ٱﻟﱠﺬِﻱ ﻧ ﱠَﺰ َﻝ ۡٱﻟﻔُ ۡﺮﻗَﺎﻥَ‬ ‫ﺗَﺒَ َ‬ ‫ﻋ ْﺒ ِﺪ ِﻩ‬‫ﻋﻠَﻰ َ‬ ‫ﺎﺭﻙَ ﺍﻟﱠﺬِﻱ ﻧ ﱠَﺰ َﻝ ﺍﻟْﻔُ ْﺮﻗَﺎﻥَ َ‬ ‫ﺗَﺒَ َ‬
‫‪9‬‬
‫ﻡ‪1 :25\42‬‬
‫‪@ @aĆ‹íč‰ãfl @flµàč Ü È‬‬ ‫‪fl ÜčÛ@flæìØîfl Ûč‬‬ ‫ِﻳﺮﺍ‪.‬‬ ‫ِﻟﻴَ ُﻜﻮﻥَ ﻟ ِۡﻠ ٰﻌَﻠَﻤِ ﻴﻦَ ﻧَﺬ ً‬ ‫ِﻳﺮﺍ‬‫ِﻟﻴَ ُﻜﻮﻥَ ﻟ ِْﻠﻌَﺎﻟَﻤِ ﻴ َﻦ ﻧَﺬ ً‬
‫ ‪@áÛëfl @Šþaflë@čpìfl àfl‬‬ ‫ﺽ‪َ ،‬ﻭﻟَﻢۡ َﻳﺘﱠﺨِ ۡﺬ ‪Ş Ûa@ÙÜŽß@ŽéÛ @ðč‰ÛKa‬‬ ‫ﺕ َﻭ ۡٱﻷ َ ۡﺭ ِ‬ ‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬‫ٱﻟﱠﺬِﻱ ﻟَ ۥﻪ ُ ُﻣ ۡﻠﻚُ ٱﻟ ﱠ‬ ‫ﺽ‬ ‫ﺕ َﻭ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫ﺍﻟﱠﺬِﻱ ﻟَﻪ ُ ُﻣ ْﻠﻚُ ﺍﻟ ﱠ‬ ‫‪10‬‬
‫ﻡ‪2 :25\42‬‬
‫’‹‪@ïčÏ@Ùí‬‬ ‫‪fl @ŽéÛK@åØífl @áÛëfl @a‡Ûëfl @‰čƒnŞ ífl‬‬ ‫ﻳﻚ ﻓِﻲ ۡٱﻟ ُﻤ ۡﻠﻚِ ‪َ .‬ﻭ َﺧﻠَﻖَ‬ ‫َﻭﻟَﺪٗﺍ‪َ ،‬ﻭﻟَﻢۡ َﻳ ُﻜﻦ ﻟﱠ ۥﻪ ُ ﺷ َِﺮ ‪ٞ‬‬ ‫َﻭﻟَ ْﻢ ﻳَﺘﱠﺨِ ﺬْ َﻭﻟَﺪًﺍ َﻭﻟَ ْﻢ َﻳ ُﻜ ْﻦ ﻟَﻪ ُ ﺷ َِﺮﻳﻚٌ ﻓِﻲ‬
‫‪@ @a‹íč‡Ôflm@ŽêŠ‬‬ ‫‡‪fl‬‬ ‫‪Ş Ô‬‬ ‫‪Ï‬‬‫×‪ @ïfl’@ŞÝ‬‬ ‫‚ ‪ @flÕÜ‬‬ ‫‪fl ëfl @čÙܾa‬‬ ‫ِﻳﺮﺍﻡ‪.1‬‬ ‫ُﻛ ﱠﻞ ﺷ َۡﻲ ٖء ﻓَﻘَﺪ َﱠﺭ ۥﻩ ُ ﺗ َۡﻘﺪ ٗ‬ ‫ِﻳﺮﺍ‬ ‫ﻲءٍ ﻓَﻘَﺪ َﱠﺭﻩ ُ ﺗ َ ْﻘﺪ ً‬ ‫ﺷ ْ‬ ‫ْﺍﻟ ُﻤ ْﻠﻚِ َﻭ َﺧﻠَﻖَ ُﻛ ﱠﻞ َ‬
‫‪@bîfl’@flæìÔÜ ƒflí@bKÛ@òflèÛča@éčã뎆@åčß@(a뎉ƒ‬‬ ‫‪fl mŞ aflë‬‬ ‫َﻭٱﺗ ﱠ َﺨﺬُﻭﺍْ‪ ،‬ﻣِ ﻦ ﺩ ُﻭﻧِِۦﻪ‪َ ٓ،‬ءﺍ ِﻟ َﻬ ٗﺔ ﱠﻻ ﻳَ ۡﺨﻠُﻘُﻮﻥَ ﺷَﻴﺎۡ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ً‬
‫ﻣِﻦ ﺩ ُﻭﻧِ ِﻪ ﺁ ِﻟ َﻬﺔ ﻻ ﻳَﺨﻠﻘﻮﻥَ‬ ‫َ‬ ‫َﻭﺍﺗ ﱠ َﺨﺬُﻭﺍ ْ‬ ‫‪11‬‬
‫ﻡ‪3 :25\42‬‬
‫‪@aČ‹š‬‬ ‫‪fl @áè‬‬ ‫‪č Ð ãdÛč@flæìØÜč àflí@bÛëfl @flæìÔÜ ƒŽí@áŽçëfl‬‬ ‫ﺿ ٗ ّﺮﺍ‬ ‫َﻭ ُﻫﻢۡ ﻳ ُۡﺨﻠَﻘُﻮﻥَ‪َ ،‬ﻭ َﻻ ﻳَﻤۡ ِﻠﻜُﻮﻥَ ِﻷَﻧﻔُ ِﺴ ِﻬﻢۡ َ‬ ‫ُ‬ ‫ُ‬
‫ﺷ ْﻴﺌًﺎ َﻭ ُﻫ ْﻢ ﻳُﺨﻠﻘﻮﻥَ َﻭﻻ ﻳَ ْﻤ ِﻠﻜﻮﻥَ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫‪@bÛëfl @ñìflîy‬‬‫َﻭ َﻻ ﻧ َۡﻔ ٗﻌﺎﺕ‪َ ،1‬ﻭ َﻻ ﻳَﻤۡ ِﻠ ُﻜﻮﻥَ َﻣ ۡﻮ ٗﺗﺎ َﻭ َﻻ َﺣﻴَ ٰﻮ ٗﺓ َﻭ َﻻ ‪fl @bÛëfl @bmìflß@flæìØÜč àflí@bÛëfl @bÈÐflã@bÛëfl‬‬ ‫ﺿ ’ﺮﺍ َﻭ َﻻ ﻧَ ْﻔﻌًﺎ َﻭ َﻻ ﻳَ ْﻤ ِﻠﻜﻮﻥَ‬
‫ُ‬ ‫ِﻷ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ َ‬
‫‪@ @aŠìŽ“ãŽ‬‬ ‫ﻮﺭﺍ‪.‬‬
‫ﺸ ٗ‬ ‫ﻧُ ُ‬ ‫ﻮﺭﺍ‬ ‫َﻣ ْﻮﺗًﺎ َﻭ َﻻ َﺣﻴَﺎﺓ ً َﻭ َﻻ ﻧُﺸُ ً‬
‫× ‪@vÙÏg@bKÛg@afl‰çfl @æg@(a뎋Ð‬‬ ‫‪ @flåíč‰ÛKa@flÞbÓëfl‬‬ ‫]‪َ [---‬ﻭﻗَﺎ َﻝ ٱﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮ ٓﻭﺍْ‪» :‬ﺇِ ۡﻥ ٰ َﻫﺬَﺍٓ ﺇِ ﱠ ٓ‬
‫ﻻ‬ ‫َﻭﻗَﺎ َﻝ ﺍﻟﱠﺬِﻳ َﻦ َﻛﻔ َُﺮﻭﺍ ﺇِ ْﻥ َﻫﺬَﺍ ﺇِ ﱠﻻ ﺇِ ْﻓﻚٌ‬ ‫‪12‬‬
‫ﻡ‪4 :25\42‬‬
‫ﻋﻠَ ۡﻴ ِﻪ ﻗَ ۡﻮ ٌﻡ َءﺍﺧ َُﺮﻭﻥَ «‪fl @Žéãfl bflÇc ëfl @Žéífl‹nfl Ïa .‬‬ ‫ﻋﺎﻧَﻪۥ ُ َ‬ ‫ِﺇ ۡﻓﻚٌ ‪ۡ .‬ٱﻓﺘ ََﺮ ٰﯨﻪ ُ َﻭﺃ َ َ‬ ‫ﻋﻠَﻴْ ِﻪ ﻗَ ْﻮ ٌﻡ ﺁَﺧ َُﺮﻭ َﻥ ﻓَﻘَﺪْ‬ ‫ﻋﺎﻧَﻪُ َ‬ ‫ﺍ ْﻓﺘ ََﺮﺍﻩ ُ َﻭﺃ َ َ‬
‫ﺕ‪1‬‬
‫‪@‡ÔÏ‬‬ ‫‚‹‪ @flæëŽ‬‬ ‫‪fl a@ćâìÓ@čéîÜÇ‬‬
‫‪@ @aŠëŽŒëfl @bàÜÃ@ëbflu‬‬ ‫ﻭﺭﺍ‪.‬‬ ‫ۡ‬
‫ﻓَﻘَ ۡﺪ َﺟﺎ ٓ ُءﻭ ﻅُﻠ ٗﻤﺎ َﻭ ُﺯ ٗ‬ ‫ﻭﺭﺍ‬ ‫َﺟﺎﺅُﻭﺍ ﻅُ ْﻠ ًﻤﺎ َﻭ ُﺯ ً‬
‫‪@flïèÏ‬‬ ‫‪ @bflèjfl nfl nfl ×a@flµÛčëŞ þ a@Žİ‬‬ ‫Ž ‪č‬‬ ‫ﻴﺮ ۡٱﻷ َ ﱠﻭﻟِﻴﻦَ ۡٱﻛﺘَﺘ َ َﺒ َﻬﺎ‪fl c @(aìÛbÓëfl .1‬‬ ‫ﺳ ُ‬‫ﻄِ‬ ‫َﻭﻗَﺎﻟُ ٓﻮﺍْ‪ [...]» :‬ﺃ َ ٰ َ‬
‫ﺕ‪1‬‬
‫ﻲ‬‫ﻴﺮ ْﺍﻷ َ ﱠﻭﻟِﻴﻦَ ﺍ ْﻛﺘَﺘ َ َﺒ َﻬﺎ ﻓَ ِﻬ َ‬ ‫ﺳﺎﻁِ ُ‬ ‫َﻭﻗَﺎﻟُﻮﺍ ﺃ َ َ‬
‫‪13‬‬
‫ﻡ‪5 :25\42‬‬
‫ﻋﻠَ ۡﻴ ِﻪ ﺑ ُۡﻜ َﺮ ٗﺓ َﻭﺃ َ ِ‬ ‫َ‬
‫ٗ ﺕ‪2‬‬
‫ﺻﻴﻼ «‪.‬‬ ‫ﻲ ﺗُﻤۡ ﻠَ ٰﻰ َ‬ ‫ﻓَ ِﻬ َ‬ ‫ﻴﻼ‬ ‫ﺻ ً‬ ‫ﻋﻠَ ْﻴ ِ َ َ ِ‬
‫ﺃ‬ ‫ﻭ‬ ‫ً‬ ‫ﺓ‬ ‫ﺮ‬ ‫ْ‬
‫ﻜ‬ ‫ﺑ‬
‫ُ‬ ‫ﻪ‬ ‫ﺗ ُ ْﻤﻠَﻰ َ‬
‫‪2‬‬
‫‪@ @ýîč–c ëfl @ñfl‹ØŽi@čéîÜÇ‬‬ ‫‪fl @óÜàŽm‬‬

‫ﺱ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 4 :16\70‬ﺕ‪ (1‬ﺍﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪ ♦ 46 :53\23‬ﻡ‪ (1‬ﺃﻧﻈﺮ ﺗﻜﻮﻳﻦ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺑﻄﻦ ﺍﻣﻪ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.46 :53\23‬‬ ‫‪1‬‬

‫ﻲ ﺇﻟﻰ ﺍﻟﻨﺒﻲ ﺑﻌﻈﻢ ﺣﺎﺋﻞ ﻓَﻔَﺘﱠﻪُ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﻣﺤﻤﺪ ﻳﺒﻌﺚ ﷲ ﻫﺬﺍ ﺑﻌﺪ ﻣﺎ ﺃ َ َﺭ ﱠﻡ؟ ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ ﻳﺒﻌﺚ‬ ‫ﻲ ﺑﻦ َﺧﻠَﻒ ﺍﻟﺠ ُْﻤﺤِ ّ‬ ‫‪ (1‬ﺧَﺎ ِﻟﻘَﻪُ ♦ ﺕ‪ (1‬ﺭﻣﻴﻢ‪ :‬ﺑﺎ ٍﻝ ﻣﺘﻘﻄﻊ ♦ ﺱ‪ (1‬ﻋﻦ ﺃﺑﻲ ﻣﺎﻟﻚ‪ :‬ﺟﺎء ﺃُﺑ ّ‬
‫‪2‬‬

‫ﷲ ﻫﺬﺍ ﻭﻳﻤﻴﺘﻚ ﺛﻢ ﻳﺤﻴﻴﻚ ﺛﻢ ﻳﺪﺧﻠﻚ ﻧﺎﺭ ﺟﻬﻨﻢ‪ .‬ﻓﻨﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ♦ ﻡ‪ (1‬ﻧﺠﺪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻓﻲ ﺷﻌﺮ ﻟﺤﺎﺗﻢ ﺍﻟﻄﺎﺋﻲ ﻳﻘﻮﻝ ﻓﻴﻪ‪:‬‬
‫ﺃﻣﺎ ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻢ ﺍﻟﺴﺮ ﻏﻴﺮﻩ ﻭﻳﺤﻲ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺒﻴﺾ ﻭﻫﻲ ﺭﻣﻴﻢ‪.‬‬
‫ﻟﻘﺪ ﻛﻨﺖ ﺃﻁﻮﻱ ﺍﻟﺒﻄﻦ ﻭﺍﻟﺰﺍﺩ ﻳﺸﺘﻬﻰ ﻣﺨﺎﻓﺔ ﻳﻮ ًﻣﺎ ﺃﻥ ﻳﻘﺎﻝ ﻟﺌﻴﻢ )ﺑﻠﻮﻍ ﺍﻷﺭﺏ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺮﺏ ﻟﻸﻟﻮﺳﻲ ﺑﺎﺏ ﻣﻦ ﺃﺷﺘﻬﺮ ﺑﺎﻟﺠﻮﺩ ﻭﺍﻟﺴﺨﺎء ﻭﺿﺮﺏ ﺑﻬﻢ ﺍﻟﻤﺜﻞ ﻓﻲ ﺍﻟﻜﺮﻡ ﻣﻦ ﻋﺮﺏ‬
‫ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﻣﺬﻛﻮﺭ ﻓﻲ ﻣﺘﻮﻟﻲ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ(‪ .‬ﻭﻛﺎﻥ ﺯﻫﻴﺮ ﺃﺑﻦ ﺃﺑﻲ ﺳﻠﻤﻰ ﻳﻤﺮ ﺑﺎﻟﻌﻀﺎﺓ )ﺷﺠﺮﺓ( ﻭﻗﺪ ﺃﻭﺭﻗﺖ ﺑﻌﺪ ﻳﺒﺲ ﻓﻴﻘﻮﻝ‪ :‬ﻟﻮﻻ ﺃﻥ ﺗﺴﺒﻨﻲ ﺍﻟﻌﺮﺏ ﻵﻣﻨﺖ ﺃﻥ ﺍﻟﺬﻱ ﺃﺣﻴﺎﻙ‬
‫ﺑﻌﺪ ﻳﺒﺲ ﺳﻴﺤﻲ ﺍﻟﻌﻈﺎﻡ ﻭﻫﻲ ﺭﻣﻴﻢ )ﺑﻠﻮﻍ ﺍﻷﺭﺏ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﻌﺮﺏ ﻟﻸﻟﻮﺳﻲ ﺑﺎﺏ ﺯﻫﻴﺮ ﺑﻦ ﺃﺑﻲ ﺳﻠﻤﻰ‪ ،‬ﻣﺬﻛﻮﺭ ﻓﻲ ﻣﺘﻮﻟﻲ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﺍﻟﺸﻌﺮ ﺍﻟﺠﺎﻫﻠﻲ(‪.‬‬
‫‪ْ (1‬ﺍﻟ ُﺨﻀ ِْﺮ‪ْ ،‬ﺍﻟ َﺨﻀ َْﺮﺍء‪.‬‬ ‫‪3‬‬

‫‪ (1‬ﻳَ ْﻘﺪ ُِﺭ ‪ْ (2‬ﺍﻟﺨَﺎ ِﻟ ُﻖ ♦ ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺣﺮﻑ ﺍﻟﺒﺎء ﻓﻲ ﺑِﻘَﺎﺩ ٍِﺭ ﺣﺸﻮ‪.‬‬ ‫‪4‬‬

‫‪ (1‬ﻓَ َﻴ ُﻜﻮﻥَ ♦ ﻡ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﺍﻵﻳﺔ ‪.50 :54\37‬‬ ‫‪5‬‬

‫‪َ (1‬ﻣﻠَ َﻜﺔُ‪َ ،‬ﻣ ْﻤﻠَ َﻜﺔُ‪ ،‬ﻣِ ْﻠﻚُ ‪ (2‬ﺗَﺮْ ِﺟﻌُﻮ َﻥ‪.‬‬ ‫‪6‬‬

‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻵﻳﺔ ‪ .1‬ﻭﻗﺪ ﺟﺎء ﺫﻛﺮ ﻛﻠﻤﺔ ﺍﻟﻔﺮﻗﺎﻥ ﻓﻲ ﺳﺒﻊ ﺁﻳﺎﺕ ﻏﻴﺮ ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ )ﺍﻟﻔﻬﺮﺱ ﺗﺤﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ(‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﻤﻔﺴﺮﻭﻥ ﻭﺍﻟﻤﺘﺮﺟﻤﻮﻥ ﻓﻲ ﻓﻬﻢ‬ ‫‪7‬‬

‫ﻣﻌﻨﺎﻫﺎ‪ .‬ﺟﺎء ﻓﻲ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺃ( ﺍﻟﻔﺎﺭﻕ ﺑﻴﻦ ﺍﻟﺤﻖ ﻭﺍﻟﺒﺎﻁﻞ‪ ،‬ﺏ( ﺍﻟﺸﺮﻉ ﺍﻟﻔﺎﺻﻞ ﺑﻴﻦ ﺍﻟﺤﻼﻝ ﻭﺍﻟﺤﺮﺍﻡ‪ ،‬ﺝ( ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻨﺰﻝ‪ ،‬ﺩ( ﺍﻟﻨﺼﺮ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﻳﻮﻡ ﻣﻮﻗﻌﺔ ﺑﺪﺭ‪ .‬ﻭﻗﺪ ﺟﺎء ﻓﻲ ﺍﻟﺘﺮﺟﻤﺔ ﺍﻵﺭﺍﻣﻴﺔ ﻟﺴﻔﺮ ﺻﺎﻣﻮﺋﻴﻞ ﺍﻷﻭﻝ ‪13 :11‬ﻋﺒﺎﺭﺓ »ﻳﻮﻡ ﺍﻟﻔﺮﻗﺎﻥ« ﺑﻤﻌﻨﻰ ﻳﻮﻡ ﺍﻟﻨﺼﺮ ﺃﻭ ﻳﻮﻡ ﺍﻟﺨﻼﺹ ﻭﻫﻲ ﻧﻔﺲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﻲ ﺍﺳﺘﻌﻤﻠﺘﻬﺎ ﺍﻵﻳﺔ ‪:8\88‬‬
‫ﺎﻥ‪ .‬ﻭﺣﻴﺚ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻨﺰﻝ‪ .‬ﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻜﻠﻤﺔ ﻣﺸﺘﻘﺔ ﻣﻦ ﻋﺒﺎﺭﺓ »ﻓﺮﻗﻲ ﺍﺑﻮﺕ« ﺃﻱ ﺗﻌﺎﻟﻴﻢ ﺍﻵﺑﺎء‪ .‬ﺍﻧﻈﺮ ﺍﻟﻨﻘﺎﺵ ﺣﻮﻝ ﻫﺬﻩ‬ ‫ﺎﻥ ﻳَ ْﻮ َﻡ ْﺍﻟﺘَﻘَﻰ ْﺍﻟ َﺠ ْﻤﻌَ ِ‬ ‫‪َ 41‬ﻭ َﻣﺎ ﺃ َ ْﻧﺰَ ْﻟﻨَﺎ َﻋﻠَﻰ َﻋ ْﺒ ِﺪﻧَﺎ ﻳَ ْﻮ َﻡ ْﺍﻟﻔُﺮْ ﻗَ ِ‬
‫ﺍﻟﻜﻠﻤﺔ ﻓﻲ ‪ Jeffery‬ﺹ ‪ 227-225‬ﻭ‪ Katsh‬ﺹ ‪ 51‬ﻭ‪ Sawma‬ﺹ ‪.144‬‬
‫ﺍﻧﻈﺮ ﺍﻟﻬﺎﻣﺶ ‪ 2‬ﻟﻠﺴﻮﺭﺓ ‪.96\1‬‬ ‫‪8‬‬

‫‪ِ (1‬ﻋﺒَﺎ ِﺩ ِﻩ ♦ ﺕ‪ (1‬ﺃﻧﻈﺮ ﻫﺎﻣﺶ ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪.‬‬ ‫‪9‬‬

‫ﻡ‪ (1‬ﻗﺎﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﺑﻲ ﺍﻟﺼﻠﺖ‪ :‬ﺍﻟﺤﻤﺪ { ﺍﻟﺬﻱ ﻟﻢ ﻳﺘﺨﺬ \ ﻭﻟﺪًﺍ ﻭﻗﺪﱠﺭ ﺧﻠﻘﻪ ﺗﻘﺪﻳﺮﺍ )‪.(http://goo.gl/rlMc3N‬‬ ‫‪10‬‬

‫ﺿ •ﺮﺍ« )ﻟﻠﺘﺒﺮﻳﺮﺍﺕ ﺃﻧﻈﺮ ﺍﻟﻤﺴﻴﺮﻱ‪ ،‬ﺹ ‪-521‬‬ ‫ﺿ •ﺮﺍ َﻭ َﻻ ﻧَ ْﻔﻌًﺎ« ﺑﻴﻨﻤﺎ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » :16 :13\96‬ﻻ ﻳَ ْﻤ ِﻠ ُﻜﻮﻥَ ِﻷ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ ﻧَ ْﻔﻌًﺎ َﻭ َﻻ َ‬ ‫ﺕ‪ (1‬ﺗﻘﻮﻝ ﺍﻵﻳﺔ ‪َ » :3 :25\42‬ﻭ َﻻ ﻳَ ْﻤ ِﻠ ُﻜﻮﻥَ ِﻷ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ َ‬ ‫‪11‬‬

‫‪.(522‬‬
‫ﺕ‪ (1‬ﺃﻓﻚ‪ :‬ﺃﻣﻌﻦ ﻓﻲ ﺍﻟﻜﺬﺏ‪ ،‬ﻭﺃﻓﻚ ﻓﻼﻧًﺎ‪ :‬ﺻﺮﻓﻪ ﻭﻏﻴﱠﺮ ﺭﺃﻳﻪ ﺑﺎﻟﺨﺪﺍﻉ‪ .‬ﻭﻫﻨﺎ ﺇِ ْﻓﻚ‪ :‬ﻛﺬﺏ ﻭﺍﻓﺘﺮﺍء‪.‬‬ ‫‪12‬‬

‫‪ (1‬ﺍ ْﻛﺘُﺘِﺒَ َﻬﺎ ‪ (2‬ﺗُﺘْﻠَﻰ ♦ ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻭﻗﺎﻟﻮﺍ ]ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﻪ[ ﺃﺳﺎﻁﻴﺮ )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ (129‬ﺕ‪ (2‬ﺍﻷﺻﻴﻞ‪ :‬ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ‪ .‬ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﻧﻲ ﻟﻬﺬﻩ ﺍﻵﻳﺔ ﻓﻲ ﺍﻵﻳﺔ ‪:29\85‬‬ ‫‪13‬‬

‫َﺎﺏ ْﺍﻟ ُﻤﺒْﻄِ ﻠُﻮﻥَ «‪.‬‬

‫ﻄﻪُ ﺑِﻴَﻤِﻴﻨِﻚَ ﺇِﺫًﺍ َﻻﺭْ ﺗ َ‬‫ﺏ َﻭ َﻻ ﺗَ ُﺨ ﱡ‬ ‫‪َ » :48‬ﻭ َﻣﺎ ُﻛ ْﻨﺖَ ﺗَﺘْﻠُﻮ ﻣِ ْﻦ ﻗَ ْﺒ ِﻠ ِﻪ ﻣِ ْﻦ ِﻛﺘ َﺎ ٍ‬
‫‪146‬‬
 ‫ ‪@čpìflàfl‬‬
‫‹‪Ş Ûa@ïčÏ@Ş‬‬
‫ ‪ğ Ûa@ŽáÜ Èflí@ðč‰ÛKa@ŽéÛ‬‬
‫‪fl ãc@ÝÓ‬‬ ‫ﺴ ٰ َﻤ ٰ َﻮ ِ‬
‫ﺕ‬ ‫ﻗُ ۡﻞ‪» :‬ﺃَﻧﺰَ ﻟَﻪ ُ ٱﻟﱠ ِﺬﻱ ﻳَﻌۡ ﻠَ ُﻢ ٱﻟ ّ‬
‫ﺴ ﱠِﺮ ﻓِﻲ ٱﻟ ﱠ‬ ‫ﻗُ ْﻞ ﺃ َ ْﻧﺰَ ﻟَﻪ ُ ﺍﻟﱠﺬِﻱ ﻳَ ْﻌﻠَ ُﻢ ﺍﻟﺴّ ﱠِﺮ ﻓِﻲ‬ ‫ﻡ‪6 :25\42‬‬
‫‪@ @bàîčyŠ‬‬
‫‪Ş @aŠìÐË‬‬ ‫‪ @flæb×@ŽéãŞ g@Šþaflë‬‬ ‫ﻮﺭﺍ‪ ،‬ﱠﺭﺣِ ٗﻴﻤﺎ«‪.‬‬ ‫ﻏﻔُ ٗ‬ ‫ﺽ‪ِ ~ .‬ﺇﻧﱠ ۥﻪ ُ َﻛﺎﻥَ َ‬ ‫َﻭ ۡٱﻷ َ ۡﺭ ِ‬ ‫ﻮﺭﺍ‬
‫ً‬ ‫ُ‬ ‫ﻔ‬‫ﻏ‬‫َ‬ ‫ﺽ ﺇِﻧﱠﻪ ُ ﻛَﺎﻥَ‬ ‫ﺕ َﻭ ْﺍﻷ َ ْﺭ ِ‬ ‫ﺎﻭﺍ ِ‬ ‫ﺴ َﻤ َ‬ ‫ﺍﻟ ﱠ‬
‫َﺭﺣِ ﻴ ًﻤﺎ‬
‫‪@flâbflÈİ‬‬ ‫×‪K Ûa@ŽÝ‬‬ ‫‹Ž‪ dflí@ÞìŽ‬‬ ‫‪Ş Ûa@afl‰çfl @Þbflß@(aìÛbÓëfl‬‬ ‫ﺎﻡ‬
‫ٱﻟﻄﻌَ َ‬‫ٱﻟﺮﺳُﻮ ِﻝ ﻳَ ۡﺄ ُﻛ ُﻞ ﱠ‬ ‫َﻭﻗَﺎﻟُﻮﺍْ‪َ » :‬ﻣﺎ ِﻝ ٰ َﻫﺬَﺍﺕ‪ 1‬ﱠ‬ ‫ﺍﻟﺮﺳُﻮ ِﻝ ﻳَﺄ ْ ُﻛ ُﻞ‬ ‫َﻭﻗَﺎﻟُﻮﺍ َﻣﺎ ِﻝ َﻫﺬَﺍ ﱠ‬ ‫‪1‬‬
‫ﻡ‪7 :25\42‬‬
‫‪@ÙÜßfl @čéîÛg@flÞ‬‬ ‫‪ ãc@bÛìÛ@ÖaflìŽþa@ïčÏ@ïč“àflíëfl‬‬ ‫ﻧﺰ َﻝ ﺇِﻟَ ۡﻴ ِﻪ َﻣﻠَ ‪ٞ‬ﻚ‬ ‫ﻕ؟ ﻟَ ۡﻮ َﻻٓ ﺃ ُ ِ‬ ‫َﻭﻳَ ۡﻤﺸِﻲ ﻓِﻲ ۡٱﻷ َ ۡﺳ َﻮﺍ ِ‬ ‫ﻕ ﻟَ ْﻮﻻَ‬ ‫َ‬ ‫ْ‬
‫ﺎﻡ َﻭﻳَ ْﻤﺸِﻲ ﻓِﻲ ﺍﻷﺳ َْﻮﺍ ِ‬ ‫ﺍﻟﻄﻌَ َ‬ ‫ﱠ‬
‫ِﻳﺮﺍ!‬ ‫ﻓَﻴَ ُﻜﻮﻥَ َﻣﻌَ ۥﻪُ ﻧَﺬ ً‬ ‫ِﻳﺮﺍ‬ ‫ﺃ ُ ْﻧ ِﺰ َﻝ ﺇِﻟ ْﻴ ِﻪ َﻣﻠﻚٌ ﻓﻴَﻜﻮﻥَ َﻣﻌَﻪ ُ ﻧَﺬ ً‬
‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫‪1‬‬
‫‪@ @aĆ‹íč‰ãfl @ŽéÈ‬‬ ‫‪fl ßfl @flæìØîfl Ï‬‬ ‫‬
‫×‪@ŽÝ‬‬
‫‪ dflí@òŞäu‬‬ ‫‪fl @ŽéÛ @ŽæìØmfl @ëc@ćä×@čéîÛg@óÔÜŽí@ëc‬‬ ‫َﻨﺰ‪ ،‬ﺃ َ ۡﻭ ﺗَﻜُﻮﻥُ ‪ 1‬ﻟَ ۥﻪ ُ َﺟﻨﱠﺔ‪ٞ‬‬ ‫ﺃ َ ۡﻭ ﻳ ُۡﻠﻘَ ٰ ٓﻰ ﺇِﻟ ۡﻴ ِﻪ ﻛ ٌ‬
‫َ‬ ‫ﺕ‪1‬‬ ‫ﺃ َ ْﻭ ﻳ ُْﻠﻘَﻰ ﺇِﻟَ ْﻴ ِﻪ َﻛ ْﻨ ٌﺰ ﺃ َ ْﻭ ﺗَﻜُﻮ ُﻥ ﻟَﻪُ َﺟﻨﱠﺔ ٌ‬ ‫‪2‬‬
‫ﻡ‪8 :25\42‬‬
‫ٰ‬
‫‪@ýŽuŠ‬‬ ‫‪fl @bKÛg@flæìŽÈjč nŞ mfl @æg@flæìŽàÜč Ä‬‬
‫‪K Ûa@flÞbÓëfl @bflèäčß‬‬ ‫‪3‬‬
‫ﻳَ ۡﺄ ُﻛ ُﻞ‪ 2‬ﻣِ ۡﻨ َﻬﺎ«‪َ .‬ﻭﻗَﺎ َﻝ ٱﻟﻈ ِﻠ ُﻤﻮﻥَ ‪» :‬ﺇِﻥ ﺗَﺘﱠﺒِﻌُﻮﻥَ‬
‫ﱠ‬ ‫ﺍﻟﻈﺎ ِﻟ ُﻤﻮﻥَ ﺇِ ْﻥ‬ ‫ﻳَﺄ ْ ُﻛ ُﻞ ﻣِ ْﻨ َﻬﺎ َﻭﻗَﺎ َﻝ ﱠ‬
‫‪@ @aĆŠìŽzŞß‬‬ ‫ﻮﺭﺍ‪.«4‬‬ ‫ﺇِ ﱠﻻ َﺭ ُﺟ ٗﻼ ﱠﻣ ۡﺴ ُﺤ ً‬ ‫ﻮﺭﺍ‬‫ﺴ ُﺤ ً‬ ‫ﺗَﺘﱠﺒِﻌُﻮﻥَ ﺇِ ﱠﻻ َﺭ ُﺟ ًﻼ َﻣ ْ‬
‫ﻀﻠﱡﻮﺍْ‬ ‫ٰ‬ ‫ۡ‬
‫ﺿ َﺮﺑُﻮﺍْ ﻟَﻚَ ٱﻷَﻣۡ ﺜ َﻞَ‪ ،‬ﻓَ َ‬ ‫ٱﻧ ُ‬ ‫ﺿ َﺮﺑُﻮﺍ ﻟَﻚَ ْﺍﻷ َ ْﻣﺜَﺎ َﻝ‬ ‫ﺍ ْﻧ ُ‬
‫‹‪@flÝrfl ßþa@ÙÛ@(aìŽi‬‬ ‫‪flš‬‬ ‫‪fl @flÑî×@‹Äãa‬‬ ‫ﻒ َ‬ ‫ﻈ ۡﺮ ﻛ َۡﻴ َ‬ ‫ْﻒ َ‬ ‫ﻈ ْﺮ َﻛﻴ َ‬ ‫ﻡ‪9 :25\42‬‬
‫‪3‬‬

‫ﺳﺒِ ٗﻴﻼ‪.1‬‬ ‫َ‬ ‫]‪[...‬ﺕ‪ ،1‬ﻓَ َﻼ ﻳَ ۡﺴﺘَﻄِ ﻴﻌُﻮﻥَ ]‪[...‬‬ ‫ﻴﻼ‬‫ﺳ ِﺒ ً‬ ‫ﻀﻠﱡﻮﺍ ﻓَ َﻼ ﻳَ ْﺴﺘَﻄِ ﻴﻌُﻮﻥَ َ‬ ‫ﻓَ َ‬
‫ﺕ‪1‬‬
‫Ž‪@ @ýîčj‬‬ ‫‪fl @flæìŽÈîčİnfl flí@bÜÏ‬‬ ‫›‪ @(aìsÜ‬‬‫‪fl Ï‬‬ ‫‬
‫‪@åğß@afl‚@ÙÛ @flÝÈ‬‬ ‫‪flu‬‬‫‪fl @bfl’@æg@ðč‰ÛKa@ÚŠ‬‬ ‫‪fl bfljmfl‬‬ ‫ﺷﺎ ٓ َء‪َ ،‬ﺟﻌَ َﻞ‪ 1‬ﻟَﻚَ ﺧ َۡﻴ ٗﺮﺍ ِ ّﻣﻦ‬ ‫ِﻱ‪ِ ،‬ﺇﻥ َ‬ ‫ﺎﺭﻙَ ٱﻟﱠﺬ ٓ‬ ‫ﺗَﺒَ َ‬ ‫ﺎﺭﻙَ ﺍﻟﱠﺬِﻱ ِﺇ ْﻥ ﺷَﺎ َء َﺟ َﻌ َﻞ ﻟَﻚَ َﺧﻴ ًْﺮﺍ‬ ‫ﺗَﺒَ َ‬ ‫ﻡ‪10 :25\42‬‬
‫‪4‬‬

‫‪@Ž‹èfl ãþa@bflènč zflm@åčß@ð‹vflm@oŞäu‬‬ ‫ˆ‪fl @ÙÛč‬‬ ‫‪fl‬‬ ‫ٰﺫَﻟِﻚَ ‪َ :‬ﺟ ٰﻨﱠﺖٖ ﺗ َۡﺠ ِﺮﻱ ﻣِ ﻦ ﺗ َۡﺤﺘِ َﻬﺎ ۡٱﻷ َ ۡﻧ ٰ َﻬ ُﺮ‪،‬‬ ‫ﺕ ﺗَﺠْ ِﺮﻱ ﻣِ ْﻦ ﺗ َ ْﺤﺘِ َﻬﺎ‬ ‫ﻣِ ْﻦ ﺫَﻟِﻚَ َﺟﻨﱠﺎ ٍ‬
‫‪@ @aflŠìŽ—Ó‬‬ ‫‪ @ÙÛK@ÝflÈvflíëfl‬‬ ‫ﻮﺭﺍﺱ‪.1‬‬ ‫ﺼ َۢ‬ ‫َﻭ َﻳ ۡﺠﻌَﻞ‪ 2‬ﻟﱠﻚَ ﻗُ ُ‬ ‫ﻮﺭﺍ‬ ‫ﺼ ً‬ ‫ﺎﺭ َﻭ َﻳ ْﺠ َﻌ ْﻞ ﻟَﻚَ ﻗُ ُ‬ ‫ْﺍﻷ َ ْﻧ َﻬ ُ‬
‫‪@åflàÛč@bflã‡flnÇcëfl @čòÇ‬‬ ‫‪fl bޏÛbči@(aìŽi‰‬‬‫× ‪Ş‬‬ ‫‪ @Ýfli‬‬ ‫ﻋﺔِ‪َ ~ .‬ﻭﺃ َ ۡﻋﺘ َ ۡﺪﻧَﺎ ِﻟ َﻤﻦ‬ ‫]‪ [---‬ﺑَ ۡﻞ َﻛﺬﱠﺑُﻮﺍْ ﺑِﭑﻟﺴﱠﺎ َ‬ ‫ﺏ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬
‫ﻋ ِﺔ َﻭﺃ ْﻋﺘﺪﻧَﺎ ِﻟ َﻤﻦ ﻛﺬ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﺑَ ْﻞ َﻛﺬﱠﺑُﻮﺍ ﺑِﺎﻟﺴﱠﺎ َ‬ ‫ﻡ‪11 :25\42‬‬
‫‪@ @aĆÈ‬‬ ‫Ž‪č‬‬ ‫‪fl @čòÇ‬‬
‫‪fl bޏÛbči@fll‰‬‬ ‫× ‪Ş‬‬ ‫‬ ‫ِﻴﺮﺍ‪.‬‬
‫ﺳﻌ ً‬ ‫ﻋ ِﺔ َ‬
‫ﺏ ﺑِﭑﻟﺴﱠﺎ َ‬ ‫َﻛﺬﱠ َ‬ ‫ِﻴﺮﺍ‬
‫ﺳﻌ ً‬ ‫ﻋ ِﺔ َ‬ ‫ﺑِﺎﻟﺴﱠﺎ َ‬
‫Ž ‪@bflèÛ @(aìŽÈàč‬‬‫‪fl @‡îčÈifl @æbØߪ @åğß@áŽèmcŠ‬‬ ‫ˆ‪fl @a‬‬
‫‪fl g‬‬ ‫ﺳﻤِ ﻌُﻮﺍْ ﻟَ َﻬﺎ ﺗَﻐَﻴﱡﻈﺎٗ‬ ‫َﺎﻥ ﺑَﻌ ِٖﻴﺪ‪َ ،‬‬ ‫ۢ‬
‫ﺇِﺫَﺍ َﺭﺃﺗ ُﻬﻢ ِ ّﻣﻦ ﱠﻣﻜ ِ‬ ‫ۡ‬ ‫َ‬ ‫ﺳﻤِ ﻌُﻮﺍ ﻟَ َﻬﺎ‬ ‫ﺇِﺫَﺍ َﺭﺃَﺗْ ُﻬ ْﻢ ﻣِ ْﻦ َﻣﻜَﺎ ٍﻥ ﺑَﻌِﻴ ٍﺪ َ‬
‫‪5‬‬
‫ﻡ‪12 :25\42‬‬
‫‪@ @ačÏŒ‬‬ ‫‪fl ëfl @bÄşîÌfl mfl‬‬ ‫َﻭﺯَ ﻓ ِٗﻴﺮﺍﺕ‪.1‬‬ ‫ﻈﺎ َﻭﺯَ ﻓ ً‬
‫ِﻴﺮﺍ‬ ‫ﺗَﻐَﻴﱡ ً‬
‫َﻭﺇِﺫَﺍٓ ﺃ ُ ۡﻟﻘُﻮﺍْ ﻣِ ۡﻨ َﻬﺎ َﻣﻜ َٗﺎﻧﺎ َ‬ ‫ْ‬ ‫ُ‬
‫ٗ ‪ 1‬ﻡ‪1‬‬
‫‹ ‪@flµãč‬‬ ‫‪ŞÔ‬‬ ‫‪ ßş @bÔğîš‬‬ ‫‪fl @bãbØßfl @bflèäčß@(aìÔÛc@aflˆgëfl‬‬ ‫ﺿﻴِّﻘﺎ ‪ ،‬ﱡﻣﻘَ ﱠﺮﻧِﻴﻦَ ‪،‬‬
‫‪2‬ﺕ‪1‬‬
‫ﺿﻴِّﻘًﺎ ُﻣﻘَ ﱠﺮﻧِﻴﻦَ‬ ‫َﻭﺇِﺫَﺍ ﺃﻟﻘُﻮﺍ ﻣِ ْﻨ َﻬﺎ َﻣﻜَﺎﻧًﺎ َ‬ ‫‪6‬‬
‫ﻡ‪13 :25\42‬‬
‫†‪@ @aŠìŽjqŽ @ÙÛčbfläçŽ @(aìflÇ‬‬ ‫‪fl‬‬ ‫ُﻮﺭﺍ‪3‬ﺕ‪.2‬‬ ‫ﻋ ۡﻮﺍْ ﻫُﻨَﺎﻟِﻚَ ﺛُﺒ ٗ‬ ‫ﺩَ َ‬ ‫ﻋ ْﻮﺍ ﻫُﻨَﺎﻟِﻚَ ﺛُﺒ ً‬
‫ُﻮﺭﺍ‬ ‫ﺩَ َ‬
‫‪@(aìŽÇ†aflë@a‡čyëfl @aŠìŽjqŽ @flâìflîÛa@(aìŽÇ‡flm@bKÛ‬‬ ‫ُﻮﺭﺍ‪َ ٰ 1‬ﻭﺣِ ﺪٗﺍ‪َ ،‬ﻭ ۡٱﺩﻋُﻮﺍْ‬ ‫ﱠﻻ ﺗ َۡﺪﻋُﻮﺍْ ۡٱﻟﻴَ ۡﻮ َﻡ ﺛُﺒ ٗ‬ ‫ُﻮﺭﺍ َﻭﺍﺣِ ﺪ ًﺍ َﻭﺍﺩْﻋُﻮﺍ‬ ‫َﻻ ﺗَﺪْﻋُﻮﺍ ْﺍﻟﻴَ ْﻮ َﻡ ﺛُﺒ ً‬ ‫‪7‬‬
‫ﻡ‪14 :25\42‬‬
‫×‪@ @ačr‬‬ ‫‪ @aŠìŽjqŽ‬‬ ‫ُﻮﺭﺍ‪َ 1‬ﻛﺜ ِٗﻴﺮﺍ‪.‬‬ ‫ﺛُﺒ ٗ‬ ‫ُﻮﺭﺍ َﻛﺜ ً‬
‫ِﻴﺮﺍ‬ ‫ﺛُﺒ ً‬
‫‪@ïčnÛKa@č‡Ü©a@òäŞ u‬‬ ‫‚‪fl @âc@ć‬‬ ‫ˆ‪fl @ÙÛč‬‬ ‫‪fl c @ÝÓ‬‬ ‫ﻗُ ۡﻞ‪» :‬ﺃ َ ٰﺫَﻟِﻚَ ﺧ َۡﻴ ٌﺮ؟ ﺃَﻡۡ َﺟﻨﱠﺔُ ۡٱﻟ ُﺨ ۡﻠ ِﺪ ٱﻟﱠﺘِﻲ ُﻭ ِﻋ َﺪ‬ ‫ﻗُ ْﻞ ﺃَﺫَﻟِﻚَ َﺧﻴ ٌْﺮ ﺃ َ ْﻡ َﺟﻨﱠﺔ ُ ْﺍﻟ ُﺨ ْﻠ ِﺪ ﺍﻟﱠﺘِﻲ‬ ‫ﻡ‪15 :25\42‬‬
‫‪@ @ač—ßfl ëfl @aflu‬‬ ‫‪fl @áŽèÛ @oflãb×@flæìÔnŞ ¾ a@fl‡Ç‬‬ ‫‪č ëŽ‬‬ ‫ﺼ ٗﻴﺮﺍ‪.‬‬ ‫ۡٱﻟ ُﻤﺘﱠﻘُﻮﻥَ ؟« ﻛَﺎﻧ َۡﺖ ﻟَ ُﻬﻢۡ َﺟﺰَ ﺍٓ ٗء َﻭ َﻣ ِ‬ ‫ُﻭ ِﻋﺪَ ْﺍﻟ ُﻤﺘﱠﻘُﻮﻥَ ﻛَﺎﻧَﺖْ ﻟَ ُﻬ ْﻢ َﺟﺰَ ﺍ ًء‬
‫ﻴﺮﺍ‬
‫ﺼ ً‬ ‫َﻭ َﻣ ِ‬
‫‪@óÜÇ‬‬
‫‚ ‪fl @flæb×@flåíč‡Üč‬‬ ‫‪fl @flæëbfl“ífl @bflß@bflèîčÏ@áŽèÛK‬‬ ‫ﻋﻠَ ٰﻰ َﺭ ِﺑّﻚَ‬ ‫ﺸﺎ ٓ ُءﻭﻥَ ٰ َﺧ ِﻠﺪِﻳﻦَ‪َ .‬ﻛﺎﻥَ َ‬ ‫ﻟﱠ ُﻬﻢۡ ﻓِﻴ َﻬﺎ َﻣﺎ ﻳَ َ‬ ‫ﻟَ ُﻬ ْﻢ ﻓِﻴ َﻬﺎ َﻣﺎ ﻳَﺸَﺎﺅُﻭﻥَ ﺧَﺎ ِﻟﺪِﻳﻦَ َﻛﺎﻥَ‬ ‫ﻡ‪16 :25\42‬‬
‫‪@ @üìŞß@a‡Çflë@Ùiğ Š‬‬ ‫‪fl‬‬ ‫ﻮﻻ‪.‬‬ ‫َﻭ ۡﻋﺪٗ ﺍ ﱠﻣ ۡﺴ ٗ‬ ‫ﻋﻠَﻰ َﺭﺑِّﻚَ َﻭ ْﻋﺪ ًﺍ َﻣﺴ ً‬
‫ْﺆُﻭﻻ‬ ‫َ‬
‫ٱ¡ِ‪،‬‬ ‫ُﻭﻥ ﱠ‬ ‫ﺸ ُﺮ ُﻫﻢۡ َﻭ َﻣﺎ ﻳَﻌۡ ﺒُﺪ ُﻭﻥَ ‪ ،‬ﻣِﻦ ﺩ ِ‬ ‫َﻭﻳَ ۡﻮ َﻡ ﻳَ ۡﺤ ُ‬ ‫ﺸ ُﺮ ُﻫ ْﻢ َﻭ َﻣﺎ ﻳَ ْﻌﺒُﺪ ُﻭﻥَ ﻣِ ْﻦ ﺩ ِ‬
‫ُﻭﻥ‬ ‫َﻭﻳَ ْﻮ َﻡ ﻳَﺤْ ُ‬ ‫ﻡ‪17 :25\42‬‬
‫‹‪@čéÜK Ûa@æ뎆@åčß@flæ뎇jŽ Èflí@bflßëfl @áŽç‬‬ ‫“‪Ž‬‬ ‫‪Ž zflí@flâìflíëfl‬‬ ‫‪1‬‬ ‫‪8‬‬

‫‪@áŽç@âc@bÛûŽçfl @ðč†bfljÇ‬‬ ‫‪č @áŽnÜÜšc@áŽnãc@ŽÞìÔîfl Ï‬‬ ‫‬ ‫ُﻻءِ ؟ ﺃَﻡۡ‬‫ﺿﻠَ ۡﻠﺘُﻢۡ ِﻋﺒَﺎﺩِﻱ ٰ َٓﻫﺆ َ ٓ‬ ‫ﻓَﻴَﻘُﻮ ُﻝ‪َ » :2‬ءﺃَﻧﺘُﻢۡ ﺃ َ ۡ‬ ‫ﺿﻠَ ْﻠﺘ ُ ْﻢ ِﻋﺒَﺎﺩِﻱ‬ ‫}ِ ﻓَﻴَﻘُﻮ ُﻝ ﺃَﺃ َ ْﻧﺘ ُ ْﻢ ﺃ َ ْ‬ ‫ﱠ‬
‫‪@ @Ýfl îčj‬‬
‫‪Ş Ûa@(aìsÜš‬‬‫‪fl‬‬ ‫ﺴﺒِﻴﻞَ؟«‬ ‫ﺿﻠﱡﻮﺍْ ٱﻟ ﱠ‬ ‫ُﻫﻢۡ َ‬ ‫ﺴﺒِﻴ َﻞ‬ ‫ﺿﻠﱡﻮﺍ ﺍﻟ ﱠ‬ ‫ﻫَﺆُ َﻻءِ ﺃ َ ْﻡ ُﻫ ْﻢ َ‬
‫‪@æc@bfläÛ @ïčÌjfl äflí@flæb×@bflß@Ùäfl z‬‬ ‫‪fl jŽŽ@(aìÛbÓ‬‬ ‫ﺳ ۡﺒ ٰ َﺤﻨَﻚَ ! َﻣﺎ َﻛﺎﻥَ ﻳَ ۢﻨﺒَﻐِﻲ ﻟَﻨَﺎ ٓ ﺃَﻥ‬
‫‪2‬‬ ‫‪1‬‬
‫ﻗَﺎﻟُﻮﺍْ‪ُ » :‬‬ ‫ﻗَﺎﻟُﻮﺍ ﺳُ ْﺒ َﺤﺎﻧَﻚَ َﻣﺎ َﻛﺎﻥَ ﻳَ ْﻨﺒَﻐِﻲ ﻟَﻨَﺎ ﺃ َ ْﻥ‬ ‫‪9‬‬
‫ﻡ‪18 :25\42‬‬
‫‪@åčØÛ ëfl @bflîÛčëc@åčß@Ùãč 뎆@åčß@fl‰ƒ‬‬ ‫‪č nŞ ãŞ‬‬ ‫ﻧﱠﺘﱠﺨِ ﺬَ‪ 3‬ﻣِ ﻦ ﺩ ُﻭﻧِﻚَ ﻣِ ۡﻦ ﺃ َ ۡﻭ ِﻟﻴَﺎ ٓ َء‪َ .4‬ﻭ ٰﻟَﻜِﻦ ﱠﻣﺘﱠﻌۡ ﺘَ ُﻬﻢۡ‬ ‫ﻣِﻦ ﺩُﻭﻧِﻚَ ﻣِ ْﻦ ﺃ َ ْﻭ ِﻟﻴَﺎ َء َﻭﻟَﻜ ِْﻦ‬ ‫ﻧَﺘﱠﺨِ ﺬ َ ْ‬
‫‪@fl‹×ğ‰Ûa@(a쎏ãfl @óŞny‬‬ ‫‪fl @áŽçbfliaflë@áŽènfl ÈŞnߪ‬‬ ‫َﻭ َءﺍﺑَﺎ ٓ َءﻫُﻢۡ َﺣﺘ ﱠ ٰﻰ ﻧَﺴُﻮﺍْ ٱﻟﺬّ ِۡﻛ َﺮ‪َ ~ .‬ﻭﻛَﺎﻧُﻮﺍْ ﻗَ ۡﻮ ۢ َﻣﺎ‬ ‫َﻣﺘ ﱠ ْﻌﺘ َ ُﻬ ْﻢ َﻭﺁ َ َﺑﺎ َءﻫُ ْﻢ َﺣﺘﱠﻰ ﻧَﺴُﻮﺍ ﺍﻟ ِﺬّ ْﻛ َﺮ‬
‫‪@ @aŠìŽi@bflßìÓ@(aìŽãb×ëfl‬‬ ‫ُﻮﺭﺍﺕ‪.«1‬‬ ‫ﺑ ٗ‬ ‫َﻭﻛَﺎﻧُﻮﺍ ﻗَ ْﻮ ًﻣﺎ ﺑ ً‬
‫ُﻮﺭﺍ‬

‫‪ (1‬ﻓَﻴَ ُﻜﻮ ُﻥ ♦ ﺕ‪ (1‬ﺧﻄﺄ ﻭﺻﺤﻴﺤﻪ‪ :‬ﻣﺎ ﻟﻬﺬﺍ‪ ،‬ﻭﻗﺮﺃﻫﺎ ﺍﻟﻔﺮﺍء »ﻣﺎ ﺑﺎﻝ ﻫﺬﺍ« )ﻣﻜﻲ‪ ،‬ﺟﺰء ﺛﺎﻧﻲ‪ ،‬ﺹ ‪ .(130‬ﻭﻧﺠﺪ ﻧﻔﺲ ﺍﻟﺨﻄﺄ ﻓﻲ ﺍﻵﻳﺔ ‪» 36 :70\79‬ﻓَ َﻤﺎ ِﻝ ﺍﻟﱠﺬِﻳﻦَ َﻛﻔ َُﺮﻭﺍ« ﻭﺍﻵﻳﺔ ‪:4\92‬‬ ‫‪1‬‬

‫ﺏ«‪.‬‬‫‪» 78‬ﻓَ َﻤﺎ ِﻝ َﻫﺆ َُﻻءِ ْﺍﻟﻘ َْﻮ ِﻡ« ﻭﺍﻵﻳﺔ ‪َ » 49 :18\69‬ﻣﺎ ِﻝ َﻫﺬَﺍ ْﺍﻟ ِﻜﺘَﺎ ِ‬
‫ُﻮﺭﺍ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (80‬ﺕ‪ (1‬ﺧﻄﺄ‪ :‬ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻤﺎﺿﻲ »ﺃ ُ ْﻧ ِﺰ َﻝ« ﻓﻲ ﺍﻵﻳﺔ‬ ‫‪ (1‬ﻳَ ُﻜﻮ ُﻥ ‪ (2‬ﻧَﺄ ْ ُﻛ ُﻞ ‪َ (3‬ﻳﺘﱠﺒِﻌُﻮﻥَ ‪ (4‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪َ :‬ﻭﻗَﺎ َﻝ ﱠ‬
‫ﺍﻟﻈﺎ ِﻟ ُﻤﻮﻥَ ﺁﻝ ﻣﺤﻤﺪ ﺣﻘﻬﻢ ﺇِ ْﻥ ﺗَﺘﱠﺒِﻌُﻮﻥَ ﺇِ ﱠﻻ َﺭﺟ ًُﻼ َﻣ ْﺴﺤ ً‬ ‫‪2‬‬

‫ﺍﻟﺴﺎﺑﻘﺔ ﺇﻟﻰ ﺍﻟﻤﻀﺎﺭﻉ »ﻳ ُْﻠﻘَﻰ ‪ ...‬ﺗ َ ُﻜﻮﻥُ «‪.‬‬

‫ﻴﻼ ]ﺇﻟﻴﻪ[ )ﺍﻟﺠﻼﻟﻴﻦ‬ ‫ﻀﻠﱡﻮﺍ ]ﻋﻦ ﺍﻟﻬﺪﻯ[ ﻓ ََﻼ ﻳَ ْﺴﺘَﻄِ ﻴﻌُﻮﻥَ ]ﺍﻳﺠﺎﺩ[ َ‬
‫ﺳﺒِ ً‬ ‫ﻴﻼ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (80‬ﺕ‪ (1‬ﻧﺺ ﻧﺎﻗﺺ ﻭﺗﻜﻤﻴﻠﻪ‪ :‬ﻓَ َ‬ ‫ﺳ ِﺒ ً‬
‫‪ (1‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﻓ ََﻼ ﻳَ ْﺴﺘَ ِﻄﻴﻌُﻮﻥَ ﺇﻟﻰ ﻭﻻﻳﺔ ﻋﻠﻲ َ‬ ‫‪3‬‬

‫‪ ،http://goo.gl/PL3ly4‬ﺍﻟﻤﻨﺘﺨﺐ ‪.(http://goo.gl/dIoe93‬‬
‫‪ (1‬ﻳَﺠْ ﻌَﻞ ‪َ (2‬ﻭﻳَﺠْ ﻌَﻞُ‪َ ،‬ﻭﻳَﺠْ ﻌَ َﻞ ♦ ﺱ‪ (1‬ﻋﻦ ﺇﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺑﻴﻨﻤﺎ ﺟﺒﺮﻳﻞ ﻭﺍﻟﻨﺒﻲ ﻳﺘﺤﺪﺛﺎﻥ‪ ،‬ﺇﺫ ﺫﺍﺏ ﺟﺒﺮﻳﻞ ﺣﺘﻰ ﺻﺎﺭ ﻣﺜﻞ ﺍﻟ ُﻬﺮﺩَﺓ ‪ -‬ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﷲ‪ ،‬ﻭﻣﺎ ﺍﻟﻬُﺮْ ﺩﺓ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻌﺪﺳﺔ ‪ -‬ﻓﻘﺎﻝ‬ ‫‪4‬‬

‫ﺍﻟﻨﺒﻲ‪ :‬ﻣﺎ ﻟﻚ ﺫُﺑْﺖَ ﺣﺘﻰ ﺻﺮﺕ ﻣﺜﻞ ﺍﻟﻬُﺮْ ﺩَﺓِ؟ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻣﺤﻤﺪ ُ‪ ،‬ﻓُﺘﺢ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎء ﻭﻟﻢ ﻳﻜﻦ ﻓﺘﺢ ﻗﺒﻞ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺇﻧﻲ ﺃﺧﺎﻑ ﺃﻥ ﻳﻌﺬِّﺏ ﻗﻮ ُﻣﻚ ﻋﻨﺪ ﺗﻌﻴﻴﺮﻫﻢ ﺇﻳﺎﻙ ﺑﺎﻟﻔﺎﻗَﺔ‪ .‬ﻓﺄﻗﺒﻞ ﺍﻟﻨﺒﻲ‬
‫ﻭﺟﺒﺮﻳﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﻳﺒﻜﻴﺎﻥ‪ ،‬ﺇﺫ ﻋﺎﺩ ﺟﺒﺮﻳﻞ ﺇﻟﻰ ﺣﺎﻟﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺑﺸﺮ ﻳﺎ ﻣﺤﻤﺪ‪ ،‬ﻫﺬﺍ ﺭﺿﻮﺍ ُﻥ ﺧﺎﺯﻥُ ﺍﻟﺠﻨﺔ ﻗﺪ ﺃﺗﺎﻙ ﺑﺎﻟﺮﺿﺎ ﻣﻦ ﺭﺑﻚ‪ .‬ﻓﺄﻗﺒﻞ ﺭﺿﻮﺍﻥ ﺣﺘﻰ ﺳﻠﱠﻢ‪ ،‬ﺛﻢ ﻗﺎﻝ‪ :‬ﻳﺎ ﻣﺤﻤﺪُ‪ ،‬ﺭﺏﱡ‬
‫ﺳﻔَﻂ ﻣﻦ ﻧﻮﺭ ﻳﺘﻸﻷ ‪ -‬ﻭﻳﻘﻮﻝ ﻟﻚ ﺭﺑﻚ‪ :‬ﻫﺬﻩ ﻣﻔﺎﺗﻴﺢ ﺧﺰﺍﺋﻦ ﺍﻟﺪﻧﻴﺎ ﻣﻊ ﻣﺎ ﻻ ﻳﻨﺘﻘﺺ ﻟﻚ ﻣﻤﺎ ﻋﻨﺪﻱ ﻓﻲ ﺍﻵﺧﺮﺓ ﻣﺜﻞ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ‪ .‬ﻓﻨﻈﺮ ﺍﻟﻨﺒﻲ ﺇﻟﻰ ﺟﺒﺮﻳﻞ‪،‬‬ ‫ﺍﻟﻌﺰﺓ ﻳُ ْﻘ ِﺮﺋُﻚَ ﺍﻟﺴﻼﻡ ‪ -‬ﻭﻣﻌﻪ َ‬
‫ﺷﻜﻮﺭﺍ‪ .‬ﻓﻘﺎﻝ ﺭﺿﻮﺍﻥ‪ :‬ﺃﺻﺒﺖ‪ ،‬ﺃﺻﺎﺏ‬ ‫ً‬ ‫ﺎﺑﺮﺍ‬
‫ﻲ‪ ،‬ﻭﺃﻥ ﺃﻛﻮﻥ َﻋ ْﺒﺪًﺍ ﺻ ً‬ ‫ﻛﺎﻟﻤﺴﺘﺸﻴﺮ ﻟﻪ‪ ،‬ﻓﻀﺮﺏ ﺟﺒﺮﻳﻞ ﺑﻴﺪﻩ ﺇﻟﻰ ﺍﻷﺭﺽ ﻓﻘﺎﻝ‪ :‬ﺗﻮﺍﺿﻊ {‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺿﻮﺍﻥ ﻻ ﺣﺎﺟﺔ ﻟﻲ ﻓﻴﻬﺎ‪ ،‬ﺍﻟﻔﻘﺮ ﺃﺣﺐّ ﺇﻟ ﱠ‬
‫ﻏﺮْ ﻓَﺔٌ ﻣﻦ‬
‫ﻋﺪْﻥ ﺃﻥ ﺗﺪﻟﻲ ﻏﺼﻨًﺎ ﻣﻦ ﺃﻏﺼﺎﻧﻬﺎ ﻋﻠﻴﻪ ِﻋ ْﺬ ٌﻕ ﻋﻠﻴﻪ ُ‬ ‫ﷲ ﺑﻚ‪ ،‬ﻭﺟﺎء ﻧﺪﺍء ﻣﻦ ﺍﻟﺴﻤﺎء ﻓﺮﻓﻊ ﺟﺒﺮﻳﻞ ﺭﺃﺳﻪ‪ ،‬ﻓﺈﺫﺍ ﺍﻟﺴﻤﻮﺍﺕ ﻗﺪ ﻓُﺘِﺤﺖ ﺍﺑﻮﺍﺑُﻬﺎ ﺇﻟﻰ ﺍﻟﻌﺮﺵ‪ ،‬ﻭﺃﻭﺣﻰ ﷲ ﺇﻟﻰ ﺟﻨﺔ َ‬
‫ﻓﻀﻼ ﻟﻪ ﺧﺎﺻﺔ‪،‬‬ ‫ً‬ ‫ﻏﺮﻓﻬﻢ‪ ،‬ﻓﺈﺫﺍ ﻣﻨﺎﺯﻟﻪ ﻓﻮﻕ ﻣﻨﺎﺯﻝ ﺍﻷﻧﺒﻴﺎء‬ ‫ﺯَ ﺑَﺮْ َﺟﺪَﺓٍ ﺧﻀﺮﺍء‪ ،‬ﻟﻬﺎ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﺑﺎﺏ ﻣﻦ ﻳﺎﻗﻮﺗﺔ ﺣﻤﺮﺍء‪ ،‬ﻓﻘﺎﻝ ﺟﺒﺮﻳﻞ‪ :‬ﻳﺎ ﻣﺤﻤﺪ ﺍﺭﻓﻊ ﺑﺼﺮﻙ‪ ،‬ﻓﺮﻓﻊ ﻓﺮﺃﻯ ﻣﻨﺎﺯﻝ ﺍﻷﻧﺒﻴﺎء ﻭ ُ‬
‫ﻭ ُﻣﻨَﺎ ٍﺩ ﻳﻨﺎﺩﻱ‪ :‬ﺃﺭﺿﻴﺖ ﻳﺎ ﻣﺤﻤﺪ؟ ﻓﻘﺎﻝ ﺍﻟﻨﺒﻲ‪ :‬ﺭﺿﻴﺖ‪ ،‬ﻓﺎﺟﻌﻞ ﻣﺎ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﻄﻴﻨﻲ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺫﺧﻴﺮﺓ ً ﻋﻨﺪﻙ ﻓﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻭﻳﺮﻭﻯ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻧﺰﻟﻬﺎ ِﺭﺿ َْﻮﺍﻥ‪.‬‬
‫ﺕ‪ (1‬ﺯﻓﻴﺮ‪ :‬ﺻﻮﺕ ﻧﺎﺷﻲء ﻣﻦ ﺇﺧﺮﺍﺝ ﺍﻟﻨﻔﺲ‪.‬‬ ‫‪5‬‬

‫ُﻮﺭﺍ‪ :‬ﺗﻤﻨﻮﺍ ﺍﻟﻬﻼﻙ ♦ ﻡ‪ (1‬ﺟﺎء ﻓﻲ ﺳﻔﺮ ﺭﺅﻳﺎ ﺑﻄﺮﺱ )ﺍﻟﻨﺺ ﺍﻟﻴﻮﻧﺎﻧﻲ(‪:‬‬ ‫ُﻮﺭﺍ ♦ ﺕ‪ُ (1‬ﻣﻘ ﱠَﺮﻧِﻴ َﻦ‪ :‬ﻣﺸﺪﻭﺩًﺍ ﺑﻌﻀﻬﻢ ﺇﻟﻰ ﺑﻌﺾ ﺑﻘﺮﻥ ﺑﺤﺒﻞ ﺕ‪ (2‬ﺩَ َﻋ ْﻮﺍ ﻫُﻨَﺎﻟِﻚَ ﺛُﺒ ً‬ ‫ﺿ ْﻴﻘًﺎ ‪ُ (2‬ﻣﻘ ﱠَﺮﻧُﻮﻥَ ‪ (3‬ﺛَﺒ ً‬ ‫‪َ (1‬‬ ‫‪6‬‬

‫»ﻭﺭﺃﻳﺖ ﺍﻟﻘﺘﻠﺔ ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺘﻮﺍﻓﻘﻮﻥ ﻣﻌﻬﻢ ﻣﻠﻘﻮﻥ ﻓﻲ ﻣﻜﺎﻥ ﺿﻴﻖ ﻣﻠﻲء ﺑﺄﺷﻴﺎء ﺷﺮﻳﺮﺓ ﺯﺍﺣﻔﺔ« )ﺍﻷﺑﻮﻛﺮﻳﻔﺎ ﺍﻟﻤﺴﻴﺤﻴﺔ ﻭﺍﻟﻬﺮﻁﻘﺎﺕ ﻣﺼﺪﺭ ﻣﻌﺘﻘﺪﺍﺕ ﻭﺃﺳﺎﻁﻴﺮ ﺍﻹﺳﻼﻡ‪ ،‬ﺹ ‪.(144‬‬
‫‪ (1‬ﺛَﺒ ً‬
‫ُﻮﺭﺍ‪.‬‬ ‫‪7‬‬

‫‪ (1‬ﻧَﺤْ ﺸ ُُﺮﻫُ ْﻢ‪ ،‬ﻳَ ْﺤﺸ ُِﺮﻫُ ْﻢ ‪ (2‬ﻓَﻨَﻘُﻮﻝُ‪.‬‬ ‫‪8‬‬

‫‪َ (1‬ﻣﺎ ﻳَ ْﻨﺒَﻐِﻲ ‪ (2‬ﻳُ ْﻨﺒَﻐِﻲ ‪ (3‬ﻧُﺘ ﱠ َﺨﺬَ ‪ (4‬ﺃ َ ْﻭ ِﻟﻴَﺎ َء ‪ -‬ﺣﺬﻑ ﻣﻦ‪ ،‬ﻗﺮﺍءﺓ ﺷﻴﻌﻴﺔ‪ :‬ﺍﻥ ﻧُﺘ ﱠ َﺨﺬَ ﻣﻦ ﺩﻭﻧﻚ ﻣﻦ ﺇﻟﻪ )ﺍﻟﺴﻴﺎﺭﻱ‪ ،‬ﺹ ‪ ♦ (96‬ﺕ‪ (1‬ﺟﺎء ﻓﻲ ﻣﻌﺠﻢ ﺍﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻗﻮﻣﺎ ﺑﻮﺭﺍ‪ :‬ﻫﺎﻟﻜﻴﻦ‪ .‬ﻭﻗﺪ‬ ‫‪9‬‬

‫ﺗﻜﻮﻥ ﻣﺸﺘﻘﺔ ﻣﻦ ﻓﻌﻞ ﺑﻮﺭ ﺃﻱ ﻛﺴﺪ ﺃﻭ ﺧﺴﺮ‪ .‬ﻭﻗﺪ ﺟﺎءﺕ ﻓﻲ ﺍﻵﻳﺘﻴﻦ ‪ 18 :25\42‬ﻭ‪ .12 :48\111‬ﻭﺍﻟﻜﻠﻤﺔ ﻣﻮﺟﻮﺩﺓ ﺑﺎﻵﺭﺍﻣﻴﺔ ﺑﻤﻌﻨﻰ ﺍﻟﺠﺎﻫﻞ )‪ Jeffery‬ﺹ ‪ (86-83‬ﻭﺑﺬﻟﻚ ﺗﻜﻮﻥ‬
‫ﻌﺮﻓَﺔ«‪.‬‬ ‫ﻗﺮﻳﺒﺔ ﻣﻤﺎ ﺟﺎء ﻓﻲ ﻛﻮﺭﻧﺜﻮﺱ ﺍﻟﺜﺎﻧﻴﺔ ‪» :6 :11‬ﻭ ِﺇﻧِّﻲ‪ ،‬ﻭﺇِﻥ ُﻛﻨﺖُ ﺟﺎﻫ ًِﻼ ﻓﻲ ﺍﻟﺒَﻼﻏﺔ‪ ،‬ﻓﻠَﺴﺖُ ﺟﺎﻫ ًِﻼ ﻓﻲ ﺍﻟ َﻤ ِ‬
‫‪147‬‬
 ‫‪@bflàÏ‬‬ ‫‪ @flæìÛìÔmfl @bflàič @á×ìŽi‰‬‬ ‫× ‪Ş‬‬ ‫‪ @‡ÔÏ‬‬ ‫]‪[...‬ﺕ‪» :1‬ﻓَﻘَ ۡﺪ َﻛﺬﱠﺑُﻮ ُﻛﻢ‪1‬ﺕ‪ِ 2‬ﺑ َﻤﺎ ﺗَﻘُﻮﻟُﻮﻥَ ‪ ،2‬ﻓَ َﻤﺎ ‬ ‫ﻓَﻘَﺪْ َﻛﺬﱠﺑُﻮ ُﻛ ْﻢ ِﺑ َﻤﺎ ﺗَﻘُﻮﻟُﻮﻥَ ﻓَ َﻤﺎ‬ ‫‪1‬‬
‫ﻡ‪19 :25\42‬‬
‫‪@åflßëfl @a‹—flã@bÛëfl @bÏ‹fl–@flæìŽÈîčİnfl flm‬‬ ‫ﺻ ۡﺮ ٗﻓﺎ َﻭ َﻻ ﻧَﺼۡ ٗﺮﺍ‪َ .‬ﻭ َﻣﻦ َﻳ ۡﻈﻠِﻢ‬ ‫ﺗ َۡﺴﺘَﻄِ ﻴﻌُﻮﻥَ َ‬
‫‪3‬‬
‫ﺻ ْﺮﻓًﺎ َﻭ َﻻ ﻧَﺼ ًْﺮﺍ َﻭ َﻣ ْﻦ‬ ‫ﺴﺘَﻄِ ﻴﻌُﻮﻥَ َ‬ ‫ﺗَ ْ‬
‫ﻋﺬَﺍﺑٗ ﺎ َﻛﺒِ ٗﻴﺮ ﺍ«‪.‬‬ ‫ِ ّﻣﻨ ُﻜﻢۡ ‪ ،‬ﻧُﺬ ِۡﻗﻪُ َ‬ ‫ﻴﺮﺍ‬‫ِ ً‬ ‫ﺒ‬ ‫َ‬
‫ﻛ‬ ‫ًﺎ‬ ‫ﺑ‬ ‫ﺍ‬‫َ‬ ‫ﺬ‬ ‫ﻋ‬
‫َ‬ ‫ُ‬ ‫ﻪ‬ ‫ْ‬
‫ﻗ‬ ‫ﺬ‬
‫ِ‬ ‫ُ‬ ‫ﻧ‬ ‫ﻢ‬ ‫ُ‬ ‫ْ‬
‫َﻳ ِ ْ ﻣِ ْ‬
‫ﻜ‬ ‫ﻨ‬ ‫ﻢ‬‫ﻠ‬ ‫ْ‬
‫ﻈ‬
‫‪4‬‬
‫×‪@ @ačj‬‬ ‫‪ @biafl‰Ç‬‬ ‫‪fl @ŽéÓč‰ãŽ @áØäğß@áčÜÄflí‬‬
‫Ž ‪@áŽèãŞ g@bKÛg@flµÜč‬‬ ‫‪fl ‹¾a@flåßč @ÙÜ jÓ@bfläÜflŽŠc@bflßëfl‬‬ ‫ﺳﻠِﻴﻦَ ﺇِ ﱠﻻٓ‬ ‫]‪َ [---‬ﻭ َﻣﺎ ٓ ﺃ َ ۡﺭﺳَ ۡﻠﻨَﺎ ﻗَ ۡﺒﻠَﻚَ ﻣِﻦَ ۡٱﻟ ُﻤ ۡﺮ َ‬ ‫ﺳﻠِﻴﻦَ ﺇِﻻﱠ‬ ‫ﺳ ْﻠﻨَﺎ ﻗ ْﺒﻠﻚَ ﻣِ ﻦَ ﺍﻟ ُﻤ ْﺮ َ‬
‫ْ‬ ‫َ‬ ‫َ‬ ‫َﻭ َﻣﺎ ﺃ َ ْﺭ َ‬ ‫ﻡ‪20 :25\42‬‬
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‫‪@ÖaflìŽþa@ïčÏ@flæ쎓àflíëfl @flâbflÈİ‬‬ ‫×‪K Ûa@flæìÜ‬‬ ‫‪ dflîÛ‬‬ ‫ﺸﻮﻥَ ‪ 2‬ﻓِﻲ‬ ‫ﺎﻡ َﻭﻳَ ۡﻤ ُ‬ ‫ﺇِﻧﱠ ُﻬﻢۡ ‪ 1‬ﻟَﻴَ ۡﺄﻛُﻠُﻮﻥَ ﱠ‬
‫ٱﻟﻄﻌَ َ‬ ‫ُ‬
‫ﺎﻡ َﻭﻳَ ْﻤﺸﻮﻥَ ﻓِﻲ‬ ‫ﱠ‬
‫ﺇِﻧﱠ ُﻬ ْﻢ ﻟَﻴَﺄﻛُﻠﻮﻥَ ﺍﻟﻄﻌَ َ‬‫ُ‬ ‫ْ‬
‫›‪@zòäfl nčÏ@uÈfljÛč@áØ‬‬ ‫‪fl Èfli@bfläÜflÈu‬‬ ‫‪fl ëfl‬‬ ‫ً‬
‫ﺾ ﻓِﺘﻨَﺔ‪.‬‬ ‫ۡ‬ ‫ﻀﻜﻢۡ ِﻟﺒَﻌۡ ٖ‬ ‫ُ‬ ‫ﻕ‪َ .‬ﻭ َﺟﻌَ ۡﻠﻨَﺎ ﺑَﻌۡ َ‬ ‫ۡٱﻷَﺳۡ َﻮﺍ ِ‬ ‫ﺾ‬ ‫ﻀﻜ ْﻢ ِﻟﺒَ ْﻌ ٍ‬ ‫ُ‬ ‫ْ‬
‫ﻕ َﻭ َﺟﻌَﻠﻨَﺎ ﺑَ ْﻌ َ‬ ‫ْﺍﻷَﺳ َْﻮﺍ ِ‬
‫‪.‬‬ ‫ﺼ ٗﻴﺮﺍ‬ ‫ﺃَﺗ َﺼۡ ﺒِ ُﺮﻭﻥَ ؟ َﻭ َﻛﺎﻥَ َﺭﺑﱡﻚَ ﺑَ ِ‬ ‫ﻴﺮﺍ‬‫ﺼ ً‬ ‫ﺼﺒِ ُﺮﻭ َﻥ َﻭ َﻛﺎﻥَ َﺭﺑﱡﻚَ ﺑَ ِ‬ ‫ﻓِﺘْﻨَﺔً ﺃَﺗ َ ْ‬
‫ﺱ‪1‬ﺕ‪1‬‬
‫‪@ @ač—ifl @Ùiş Š‬‬ ‫‪fl @flæb×ëfl @flæ뎋jč —flmc‬‬
‫‪@flÞ‬‬ ‫‪ ãc@bÛìÛ@bflãbÔÛč@flæìŽu‹flí@bÛ@flåíč‰ÛKa@flÞbÓëfl‬‬ ‫َﻭﻗَﺎ َﻝ ٱﻟﱠﺬِﻳ َﻦ َﻻ ﻳَ ۡﺮﺟُﻮﻥَ ِﻟﻘَﺎ ٓ َءﻧَﺎ‪» :‬ﻟَ ۡﻮ َ ٓ‬
‫ﻻ‬ ‫َﻭﻗَﺎ َﻝ ﺍﻟﱠﺬِﻳ َﻦ َﻻ ﻳَ ْﺮ ُﺟﻮ َﻥ ِﻟﻘَﺎ َءﻧَﺎ ﻟَ ْﻮ َﻻ‬ ‫‪3‬‬
‫ﻡ‪21 :25\42‬‬
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‫‪@č‡Ô‬‬ ‫‪ Û @bfläiŞ Š‬‬
‫‪fl @ôfl‹ãfl @ëc@òØ‬‬ ‫‪ ÷č Ü ¾ a@bfläîÜÇ‬‬‫‪fl‬‬ ‫ﻋﻠَ ۡﻴﻨَﺎ ۡٱﻟ َﻤ ٰﻠَﺌِ َﻜﺔُ! ﺃ َ ۡﻭ ﻧ ََﺮ ٰﻯ َﺭﺑﱠﻨَﺎ!« ﻟَﻘَ ِﺪ‬ ‫َ‬
‫ﺕ‪1‬‬
‫ﻧﺰ َﻝ‬ ‫ﺃُ ِ‬ ‫ﻋﻠَ ْﻴﻨَﺎ ْﺍﻟ َﻤ َﻼﺋِ َﻜﺔ ُ ﺃ َ ْﻭ ﻧ ََﺮﻯ َﺭﺑﱠﻨَﺎ‬ ‫ﺃ ُ ْﻧ ِﺰ َﻝ َ‬
‫ﻋﺘ ُ ٗ ّﻮﺍ‬ ‫ُ‬ ‫ﻋﺘ َۡﻮ‬ ‫ِﻲ ﺃَﻧﻔُ ِﺴ ِﻬﻢۡ ‪َ ،‬ﻭ َ‬ ‫ٱﺳﺘ َۡﻜﺒَ ُﺮﻭﺍْ ﻓ ٓ‬ ‫ۡ‬ ‫ﺳﺘ َ ْﻜﺒَ ُﺮﻭﺍ ﻓِﻲ ﺃ َ ْﻧﻔُ ِﺴ ِﻬ ْﻢ َﻭ َ‬
‫ﻋﺘ َْﻮﺍ‬ ‫ﻟَﻘَ ِﺪ ﺍ ْ‬
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‫‪@aČìnŽ Ç‬‬‫‪Ž @ìflnÇ‬‬ ‫‪fl ëfl @áè‬‬ ‫‪č Ð ãc@ïčÏ@(a뎋jfl ØflnŽa‬‬
‫×‪@ @ačj‬‬ ‫‬ ‫َﻛ