‫ﺭﻭﺍﺑﻂ ﻣﻔﻴﺪﺓ [‪ :‬ﺍﺳﺘﺮﺟﺎﻉ ﻛﻠﻤﺔ ﺍﻟﻤﺮﻭﺭ |ﻃﻠﺐ ﻛﻮﺩ ﺗﻔﻌﻴﻞ ﺍﻟﻌﻀﻮﻳﺔ | ﺗﻔﻌﻴﻞ ﺍﻟﻌﻀﻮﻳﺔ]‬

‫ﺃﻫﻼ ﻭﺳﻬﻼ ﺑﻜـ ﻳﺎ ﺍﺳﺎﻣﺔ‪10‬‬

‫ﺍﻟﺴﺎﻋﺔ ‪01:51 PM‬‬ ‫ﺁﺧﺮ ﺯﻳﺎﺭﺓ ﻟﻚ ﻛﺎﻧﺖ ‪:‬ﺍﻟﻴﻮﻡ‬

‫ﻣــﻨــﺘــﺪﻳــﺎﺕ ﻣــﻌﺮﺍﺝ ﺍﻟـﻘــﻠــﻢ > ﻛﺘﺎﺏ ﻣـﻌــﺮﺍﺝ ﺍﻟـﻘــﻠﻢ > ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬
‫ﺍﻟﺸﺮﻙ ﻭ ﺃﻧﺸﻮﺩﺓ ﺍﻟﺤﺮﻳﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ ﺣﻮﺍﺭﺍﺕ ﻓﻲ ﺍﺍﻷﺩﻳﺎﻥ ﻭﻗﻀﺎﻳﺎ ﺍﻻﻧﺴﺎﻥ‬

‫ﺧﻴﺎﺭﺍﺕ ﺳﺮﻳﻌﺔ‬
‫ﻣﺸﺎﺭﻛﺎﺕ ﺍﻟﻴﻮﻡ‬
‫ﺍﺟﻌﻞ ﻛﺎﻓﺔ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﻣﻘﺮﻭءﺓ‬
‫ﻓﺘﺢ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬
‫ﻟﻮﺣﺔ ﺗﺤﻜﻢ ﺍﻟﻌﻀﻮ‬
‫ﺗﻌﺪﻳﻞ ﺍﻟﻤﻠﻒ ﺍﻟﺸﺨﺼﻲ‬
‫ﺗﻌﺪﻳﻞ ﺍﻟﺨﻴﺎﺭﺍﺕ‬
‫ﺍﻟﻤﺘﻨﻮﻋﺎﺕ‬
‫ﻣﻮﺍﺿﻴﻊ ﻣﺸﺘﺮﻙ ﺑﻬﺎ‬
‫ﻣﻠﻔﻲ ﺍﻟﺸﺨﺼﻲ‬

‫ﺍﻟﺬﻫﺎﺏ ﺇﻟﻰ ﺍﻟﺼﻔﺤﺔ‪...‬‬

‫ﺍﻟﺼﻔﺤﺔ ‪ 1‬ﻣﻦ ‪ > 3 2 1 6‬ﺍﻷﺧﻴﺮﺓ»‬
‫ﻃﺮﻕ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺃﺩﻭﺍﺕ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﺍﻟﺸﺮﻙ ﻭ ﺃﻧﺸﻮﺩﺓ ﺍﻟﺤﺮﻳﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬

‫‪10-12-2006,‬‬
‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 1‬‬
‫‪06:06 AM‬‬

‫ﺍﻟﺸﺮﻙ ﻭ ﺃﻧﺸﻮﺩﺓ ﺍﻟﺤﺮﻳﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬

‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫‪ Sep 2006: ÇáÇäÊÓÇÈ‬ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﺗﺤﻤﻞ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻭﻭﺣﻴﺪ ‪ ،‬ﻓﺄﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ‬
‫‪ 3: ÑÞã ÇáÚÖæíÉ‬ﻻ ﺗﺮﺍﺩﻑ ﻓﻴﻬﺎ ﻭ ﻻ ﺗﻘﺎﻃﻊ ﺟﺰﺋﻲ ﻓﻴﻬﺎ ﺑﻞ ﺍﺳﺘﻘﻼﻝ ﺃﻭ‬
‫ﺍﺣﺘﻮﺍء ﺃﻭ ﺗﻀﺎﺩ ﺇﺫ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺣﻖ ﻳﻨﻔﻲ ﻋﻨﻬﺎ‬
‫‪ 2,443: ÚÏÏ ÇáãÔÇÑßÇÊ‬ﻣﻮﺍﺻﻔﺎﺕ ﺍﻟﺘﺮﺍﺩﻑ ﻭ ﺍﻟﺘﻘﺎﻃﻊ ﺍﻟﺠﺰﺋﻲ ‪.‬‬
‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬
‫ﻭ ﺍﻟﺒﺤﺚ ﻓﻲ ﺩﻻﻟﺔ ﻟﻔﻆ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺮﺁﻥ ﻳﺒﺪﺃ ﻣﻦ ﺑﺤﺚ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺤﻮﻱ ﺍﻟﻠﻔﻆ ﻭ ﻣﺸﺘﻘﺎﺗﻪ ﺍﻟﻘﺮﻳﺒﺔ ﻭ ﺍﻟﺒﻌﻴﺪﺓ‬
‫ﻛﻠّﻬﺎ ﻭ ﻣﺤﺎﻭﻟﺔ ﺇﻳﺠﺎﺩ ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﻳﺠﻤﻊ ﺣﻮﻟﻪ ﻛﻞ‬
‫ﻣﻔﺎﻫﻴﻢ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﻟﻠﻔﻆ ﻓﻌﻨﺪﻣﺎ ﻧﻘﺮﺃ‪:‬‬

‫"ﺇﻥّ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺒﻲ؛ ﻳﺂﻳﻬﺎ ﺍﻟّﺬﻳﻦ‬

‫ءﺍﻣﻨﻮﺍ ﺻﻠّﻮﺍ ﻋﻠﻴﻪ ﻭ ﺳﻠّﻤﻮﺍ ﺗﺴﻠﻴﻤﺎ "ﺍﻷﺣﺰﺍﺏ‬
‫‪33/56‬‬

‫ﺇﺫﺍ ﻛﺎﻥ ﻓﻌﻞ ﺻﻠّﻰ ﻫﻮ ﺣﺮﻛﺎﺕ ﺟﺴﻤﻴﺔ ﻭ ﺫﻫﻨﻴﺔ ﻳﺆﺩﻳﻬﺎ‬

‫ﺍﻟﻤﺼﻠّﻲ ﻓﺎﷲ ﺑﻨﺺ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﺆﺩﻱ ﻫﺬﻩ ﺍﻟﺸﻌﻴﺮﺓ!!!‬
‫ﻭ ﺇﺫﺍ ﻛﺎﻥ ﻓﻌﻞ ﺻﻠّﻰ ﻳﻌﻨﻲ ﺍﻟﺪﻋﺎء ﻓﺎﷲ ﻳﺪﻋﻮ ﻟﻠﻨﺒﻲ‬
‫!!!‬
‫ﺇﻥّ ﺿﺒﻂ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﻳﻘﺘﻀﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻓﻌﻞ ﺍﻟﺼﻼﺓ ﻣﻔﻬﻮﻣﺎ ﻳﺪﺧﻞ ﻓﻴﻪ ﺍﷲ ﻭ ﺍﻹﻧﺴﺎﻥ‬
‫ﺑﺤﻤﻠﻬﻤﺎ ﻟﻤﻌﺎﻧﻲ ﺍﻟﺼﻼﺓ ‪.‬ﻓﻤﺎ ﻫﻲ ﺩﻻﻟﺔ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ‬
‫ﺗﺠﻌﻞ ﻣﻦ ﺍﷲ "ﻳﺼﻠّﻲ "ﻭ ﻣﻦ ﺍﻟﺬﻳﻦ ءﺍﻣﻨﻮ ﻣﺄﻣﻮﺭﻳﻦ‬
 ‫ﺑﺎﻟﺼﻼﺓ ﻭ ﺍﻟﺘﺴﻠﻴﻢ ﺑﻔﻌﻞ ﺍﻟﺼﻼﺓ؟‬
‫ﻻ ﺷﻚ ﺃﻥّ ﺿﺒﻂ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻻ ﻳﺘﻌﻠﻖ ﺑﺒﺤﺜﻨﺎ ﻭ ﻟﻜﻦ‬
‫ﺃﻭﺭﺩﺗﻪ ﻟﺴﻬﻮﻟﺔ ﺑﻘﺎءﻩ ﻓﻲ ﺍﻟﺬﻫﻦ ﻛﻤﺜﺎﻝ‪.‬‬

‫ﻭ ﻟﻨﺪﺧﻞ ﺍﻵﻥ ﻣﻮﺿﻮﻋﻨﺎ ﻭﻫﻲ ﻣﺤﺎﻭﻟﺔ ﺗﺤﺪﻳﺪ ﺩﻻﻟﺔ‬

‫ﺍﻟﺸﺮﻙ ﻭ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻭ" ﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ "ﻭ ﺍﻟﺘﺪﻟﻴﻞ ﺃﻥّ‬
‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﻃﺎﺋﻔﺔ ﺳﻴﺎﺳﻴﺔ ﻋﻨﺪﻣﺎ ﺗﺄﺗﻲ ﻣﺴﺘﻘﻠﺔ ‪.‬ﻭ‬
‫ﻥ ﻣﻔﻬﻮﻡ ﺍﻟﻤﺸﺮﻛﻴﻦ‬ ‫ﻧﺤﺎﻭﻝ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺗﺒﻴﻴﻦ ﺃ ّ‬
‫ﻟﻴﺲ ﻣﺮﺍﺩﻓﺎ ﻟﺠﺤﺪ ﻭﺟﻮﺩ ﺍﷲ ﺃﻭ ﺗﻌﺪﻳﺪﻩ ﺑﻞ ﻳﺮﺗﺒﻂ‬
‫ﺑﻤﻔﻬﻮﻡ ﺇﻛﺮﺍﻩ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﻣﻌﺘﻘﺪ ﻭ ﺇﺭﻏﺎﻣﻬﻢ ﻋﻠﻴﻪ ﻭ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﻛﻞ ﺍﻟﺴﺒﻞ ﻓﻲ ﺇﺷﺮﺍﻛﻬﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﺘﻘﺪ ﺃﻳﺎ‬
‫ﻛﺎﻥ‪ ،‬ﺻﺤﻴﺤﺎ ﺍﻭ ﺧﺎﻃﺌﺎ‪.‬‬
‫ﻭ ﻟﻦ ﺃﺳﺘﻄﻴﻊ ﻋﺮﺽ ﻛﻞ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺤﻮﻱ ﺍﻟﻠﻔﻆ ﻭ‬
‫ﻣﺸﺘﻘﺎﺗﻪ ﻭ ﺃﻛﺘﻔﻲ ﺑﻤﺎ ﻳﺴﻤﺢ ﻟﻲ ﺑﺎﻟﺘﺪﻟﻴﻞ ﺗﺎﺭﻛﺎ ﺗﻔﺎﻋﻞ‬
‫ﺍﻟﻘﺮﺍء ﻳﺜﺮﻱ ﻣﺎ ﺗﺮﻛﻨﺎﻩ‪.‬‬
‫ﻭ ﺃﻭﻝ ﻣﺎ ﻧﻼﺣﻈﻪ ﻓﻲ ﺑﺪﺍﻳﺔ ﺍﻟﺒﺤﺚ ﻭﺭﻭﺩ ﻟﻔﻆ ﺍﻟﺸﺮﻙ‬
‫ﺑﺎﻟﻤﺸﺘﻘﺎﺕ ﺍﻵﺗﻴﺔ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ‪:‬‬

‫ـ ﺷﺎﺭﻙ‬
‫ـ ﺃَﺷْﺮَﻙ (ﻭ ﺗﺼﺮﻳﻔﺎﺕ ﺍﻟﻔﻌﻞ)‬
‫ـ ﺷﺮﻳﻚ‬
‫ـ ﻣﺸﺮﻙ( ﻣﺸﺮﻛﺔ) ؛ ﻣﺸﺮﻛﻮﻥ ‪/‬ﻣﺸﺮﻛﻴﻦ (ﻣﺸﺮﻛﺎﺕ)‬
‫ـ ﺷﺮﻛﺎء‬
‫ـ ﻣﺸﺘﺮﻛﻮﻥ‬

‫ﻭ ﻳﻈﻬﺮ ﻟﻠﻮﻫﻠﺔ ﺍﻷﻭﻟﻰ ﺃﻥّ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ ﺟﻤﻴﻌﺎ ﺗﻨﺒﻊ ﻣﻦ‬

‫ﺃﺻﻞ ﻭﺍﺣﺪ ﻫﻮ "ﺍﻹﺷﺘﺮﺍﻙ "ﻓﻲ ﻓﻌﻞ ﺃﻭ ﻋﻤﻞ ﺃﻭ‬
‫ﻗﻀﻴﺔ‪.‬‬
‫ﻭ ﻫﺬﺍ ﻣﺎ ﻧﻘﺮﺃﻩ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
 ‫‪1‬ـ "ﻭ ﺍﺳﺘﻔﺰﺯ ﻣﻦ ﺍﺳﺘﻄﻌﺖ ﻣﻨﻬﻢ ﺑﺼﻮﺗﻚ ﻭ ﺃﺟﻠﺐ‬
‫ﻋﻠﻴﻬﻢ ﺑﺨﻴﻠﻚ ﻭﺭِﺟﻠِﻚ ﻭ ﺷﺎﺭﻛﻬﻤـ ﻓﻲ ﺍﻷﻣﻮﺍﻝ ﻭ‬
‫ﺍﻷﻭﻻﺩ ﻭ ﻋﺪﻫﻢ؛ ﻭﻣﺎ ﻳﻌﺪﻫﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺇ ّﻻ ﻏﺮﻭﺭﺍ "‬
‫ﺍﻹﺳﺮﺍء‪17/64‬‬

‫ﻭ ﻧﺠﺪ ﻣﺎ ﺷﺎﺭﻙ ﻓﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻫﺆﻻء ﻭ ﻫﻲ "ﺍﻷﻣﻮﺍﻝ‬

‫ﻭ ﺍﻷﻭﻻﺩ‪".‬‬

‫‪2‬ـ "ﻭﺍﺟﻌﻞ ﻟّﻰ ﻭﺯﻳﺮﺍ ﻣّﻦ ﺃﻫﻠﻲ(‪ )29‬ﻫﺎﺭﻭﻥ‬

‫ﺃﺧﻲ(‪ )30‬ﺍﺷﺪﺩ ﺑﻪ ﺃﺯﺭﻱ(‪ )31‬ﻭ ﺃﺷﺮﻛﻪ ﻓﻲ‬
‫ﺃﻣﺮﻱ(‪" )32‬ﻃﻪ‬

‫ﻭ ﺇﺷﺮﺍﻙ ﻣﻮﺳﻰ ﻷﺧﻴﻪ ﻫﺎﺭﻭﻥ ﻓﻲ "ﺃﻣﺮﻩ "ﺑﻄﻠﺐ ﻣﻦ‬

‫ﻣﻮﺳﻰ ﺩﻭﻥ ﺗﺪﺧﻞ ﻭ ﻻ ﺳﺆﺍﻝ ﻣﻦ ﻫﺎﺭﻭﻥ ﻭ ﺗﺪﻟﻨﺎ ﺍﻵﻳﺔ‬
‫ﺃﻥّ ﺩﺧﻮﻝ ﺍﻷﻟﻒ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻄﻠﺐ ﺃﻣّﺎ ﺷﺎﺭﻙ ﻓﻬﻲ ﺗﺪﻝ‬
‫ﻭﺟﻮﺩ ﻃﺮﻓﻴﻦ ﺩﻭﻥ ﺗﺤﺪﻳﺪ ﻣﻦ ﻗﺎﻡ ﺑﺎﻟﺪﻋﻮﺓ ﻭ ﻣﻦ ﺃﻟّﺢ‬
‫ﻓﻲ ﺍﻟﺴﺆﺍﻝ‪.‬‬

‫‪3‬ـ "ﻗﻞ ﺍﷲ ﺃﻋﻠﻢ ﺑﻤﺎ ﻟﺒﺜﻮﺍ‪ ،‬ﻟﻪ ﻏﻴﺐ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ‬

‫ﺍﻷﺭﺽ‪ ،‬ﺃﺑﺼﺮ ﺑﻪ ﻭ ﺃﺳﻤﻊ؛ ﻣﺎ ﻟﻬﻤـ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﻭﻟﻲ‬
‫ﻭ ﻻ ﻳﺸﺮﻙ ﻓﻲ ﺣﻜﻤﻪ ﺃﺣﺪﺍ "ﺍﻟﻜﻬﻒ ‪26/18‬‬

‫ﻓﺎﷲ ﻻ ﻳﻄﻠﺐ ﻣﻦ ﺃﺣﺪ ﺃﻥ ﻳﺸﺎﺭﻛﻪ ﻓﻲ ﺣﻜﻤﻪ ‪.‬ﻭﻻ ﻳﺰﻋﻢ‬

‫ﺃﺣﺪ ﺃﻧّﻪ ﻳﺸﺎﺭﻙ ﺍﷲ ﻓﻲ ﺗﺼﺮﻳﻒ ﺍﻟﻜﻮﻥ ﻭ ﺍﻣﺘﻼﻙ‬
‫ﻣﻮﺟﻮﺩﺍﺗﻪ ﻭ ﻟﻨﻘﺮﺃ‪:‬‬

‫"ﻗﻞ ﺍﺩﻋﻮﺍ ﺍﻟّﺬﻳﻦ ﺯﻋﻤﺘﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻻ ﻳﻤﻠﻜﻮﻥ‬

‫ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﻻ ﻓﻲ ﺍﻷﺭﺽ ﻭ ﻣﺎ ﻟﻬﻢ‬
‫ﻓﻴﻬﻤﺎ ﻣﻦ ﺷﺮﻙ ﻭ ﻣﺎ ﻟﻪ ﻣﻨﻬﻢ ﻣﻦ ﻇﻬﻴﺮ "ﺳﺒﺄ ‪22:‬‬
 ‫ﻓﻤﻦ ﻳُﻄﻠﺐ ﻣﻨﻪ ﺍﻟﺸﺮﻙ ﻓﻲ ﻗﻀﻴﺔ ﻳﻜﻮﻥ ﺷﺮﻳﻜﺎ ﻭ ﺇﻥ‬
‫ﻛﺎﻧﻮﺍ ﺟﻤﺎﻋﺔ ﺻﺎﺭﻭﺍ ﺷﺮﻛﺎء ﻭ ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﻳﻜﻮﻥ ﻓﻲ‬
‫ﻗﻀﻴﺔ ﻣﺎ ﺑﻌﻴﻨﻬﺎ‬
‫ﻭ ﻟﻨﻘﺮ ﺃ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪:‬‬

‫‪1‬ـ "ﻭ ﻗﻞ ﺍﻟﺤﻤﺪ ﷲ ﺍﻟّﺬﻱ ﻟﻤـ ﻳﺘﺨﺬ ﻭﻟﺪﺍ ﻭ ﻟﻤـ ﻳﻜﻦ ﻟﻪ‬
‫ﺷﺮﻳﻚ ﻓﻲ ﺍﻟﻤﻠﻚ ﻭ ﻟﻤـ ﻳﻜﻦ ﻟﻪ ﻭﻟﻲ ﻣﻦ ﺍﻟﺬﻝ‪ ،‬ﻭ ﻛﺒّﺮﻩ‬
‫ﺗﻜﺒﻴﺮﺍ "ﺍﻹﺳﺮﺍء ‪111/17‬‬

‫‪2‬ـ "ﺍﻟّﺬﻱ ﻟﻪ ﻣﻠﻚ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﻭ ﻟﻤـ ﻳﺘﺨﺬ‬

‫ﻭﻟﺪﺍ ﻭ ﻟﻢ ﻳﻜﻦ ﻟﻪ ﺷﺮﻳﻚ ﻓﻲ ﺍﻟﻤﻠﻚ ﻭ ﺧﻠﻖ ﻛﻞّ ﺷﻲء‬
‫ﻓﻘﺪّﺭﻩ ﺗﻘﺪﻳﺮﺍ "ﺍﻟﻔﺮﻗﺎﻥ ‪2/25‬‬

‫ﻭ ﺟﻤﻊ ﺷﺮﻳﻚ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ" ﺷﺮﻛﺎء "ﻭ ﻫﻢ‬

‫ﻳﺸﺘﺮﻛﻮﻥ ﺑﻄﻠﺐ ﻣﻦ ﺟﻬﺔ ﻓﻲ ﺃﻣﺮ ﻣﺎ ﻭ ﻟﻨﻘﺮﺃ ‪:‬‬
‫‪"..,‬ﺇﻥ ﻛﺎﻥ ﺭﺟﻞ ﻳُﻮﺭﺙ ﻛﻼﻟﺔ ﺃﻭ ﺍﻣﺮﺃﺓ ﻭ ﻟﻪ ﺃﺥ ﺃﻭ‬
‫ﺃﺧﺖ ﻓﻠﻜﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺍﻟﺴﺪﺱ؛ ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺫﻟﻚ ﻓﻬﻢ ﺷﺮﻛﺂء ﻓﻲ ﺍﻟﺜﻠﺚ "ﺍﻟﻨﺴﺎء‪4/12‬‬

‫"ﻭ ﻗﺎﻟﻮﺍ ﻣﺎ ﻓﻲ ﺑﻄﻮﻥ ﻫﺬﻩ ﺍﻷﻧﻌﺎﻣـ ﺧﺎﻟﺼﺔ ﻟﺬﻛﻮﺭﻧﺎ ﻭ‬

‫ﻣﺤﺮّﻡ ﻋﻠﻰ ﺃﺯﻭﺍﺟﻨﺂ‪ ،‬ﻭﺇﻥ ﻳﻜﻦ ﻣﻴْﺘﺔ ﻓﻬﻤـ ﻓﻴﻪ ﺷﺮﻛﺂء؛‬
‫ﺳﻴﺠﺰﻳﻬﻢ ﻭﺻﻔﻬﻢ؛ ﺇﻧّﻪ ﺣﻜﻴﻢ ﻋﻠﻴﻤـ "ﺍﻷﻧﻌﺎﻡ ‪139/6‬‬

‫"ﻓﻠّﻤﺂ ءﺍﺗﺎﻫﻤﺎ ﺻﺎﻟﺤﺎ ﺟﻌﻼ ﻟﻪ ﺷﺮﻛﺂء ﻓﻴﻤﺂ‬

‫ءﺍﺗﺎﻫﻤﺎ؛ﻓﺘﻌﺎﻟﻰ ﺍﷲ ﻋﻤّﺎ ﻳﺸﺮﻛﻮﻥ "ﺍﻷﻋﺮﺍﻑ ‪190/7‬‬

‫ﺃﻣّﺎ ﻣﻦ ﻳﺸﺎﺭﻙ ﻓﻲ ﺃﻣﺮ ﺩﻭﻥ ﻃﻠﺐ ﻓﻬﻮ ﻣﺸﺘﺮﻙ ﻭ‬

‫ﻭﺭﻭﺩ ﻟﻔﻆ ﻣﺸﺘﺮﻙ ﺑﺎﻟﺠﻤﻊ ﺣﺼﺮﺍ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ "‬
‫ﻣﺸﺘﺮﻛﻮﻥ "ﻳﺪﻝ ﻋﻠﻰ ﺍﻧﻌﺪﺍﻡ ﺍﻟﻄﻠﺐ ﻓﻲ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‬
 ‫ﻓﻠﻨﻘﺮﺃ‪:‬‬

‫"ﻓﺈﻧّﻬﻢ ﻳﻮﻣﺌﺬ ﻓﻲ ﺍﻟﻌﺬﺍﺏ ﻣﺸﺘﺮﻛﻮﻥ "ﺍﻟﺼﺎﻓﺎﺕ‬

‫‪33/37‬‬
‫"ﻭ ﻟﻦ ﻳﻨﻔﻌﻜﻢ ﺍﻟﻴﻮﻡ ﺇﺫ ﻇﻠﻤﺘﻤـ ﺃﻧّﻜﻤـ ﻓﻲ ﺍﻟﻌﺬﺍﺏ‬
‫ﻣﺸﺘﺮﻛﻮﻥ "ﺍﻟﺰﺧﺮﻑ ‪39/43‬‬

‫ﻭ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺠﻮﻟﺔ ﻳﺤﻖ ﻟﻨﺎ ﺃﻥ ﻧﺴﺄﻝ ﻛﻠﻤّﺎ ﻭﺭﺩ ﻟﻔﻆ‬

‫ﺍﻟﺸﺮﻙ ﻭ ﺍﻹﺷﺘﺮﺍﻙ ﻭ ﻣﺸﺘﻘﺎﺗﻪ‪:‬‬
‫ﻣﺎ ﻫﻲ ﻗﻀﻴﺔ ﺍﻹﺷﺘﺮﺍﻙ‪ ،‬ﻭﻣﻦ ﻫﻢ ﺃﻋﻀﺎﺅﻫﺎ ؟‬

‫ﻓﺎﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﺑﻠﻔﻆ‪:‬‬

‫ـ ﻳﺸﺮﻙ ‪/‬ﺗﺸﺮﻙ ﺑﺎﷲ‬

‫ـ ﻳﺸﺮﻛﻮﺍ ‪/‬ﻳﺸﺮﻛﻮﺍ ﺑﺎﷲ‬
‫ـ ﺗﺸﺮﻛﻦ ‪/‬ﻳﺸﺮﻛﻦ ﺑﺎﷲ‬

‫ﺗﺘﺤﺪﺙ ﻧﺴﺐ ﺳﺒﺐ ﺍﻟﺸﺮﻙ ﺇﻟﻰ ﺍﷲ‪ ،‬ﺃﻱ ﺇﺗﻬﺎﻡ ﺍﷲ ﺑﺄﻧﻪ‬

‫ﺃﺩّﻯ ﺇﻟﻰ ﺍﻟﺸﺮﻙ ﻭ ﺃﺩﺍﺓ "ﺏِ "ﺗﻮﺿﺢ ﻫﺬﺍ ﺍﻹﺗﻬﺎﻡ‪ ،‬ﻓﻤﺎ‬
‫ﻫﻲ ﺍﻟﻘﻀﻴﺔ ﺍﻟﺘﻲ ﺍﺗﻬﻢ ﻓﻴﻬﺎ ﺍﷲ ﺑﺴﺒﺒﻬﺎ؟‬
‫ﻟﻺﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﺠﺪﺭ ﺑﻨﺎ ﺃﻭﻻ ﺃﻥ ﻧﻐﻮﺹ ﻭ‬
‫ﻧﺠﻮﻝ ﻓﻲ ﺷﻮﺍﻫﺪ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﺣﺘّﻰ ﻳﺘﻀﺢ ﺍﻷﻣﺮ‪.‬‬

‫ﻓﺎﻷﻣﺮ ﻣﺘﺄﺯﻡ ﺇﺫﺍ ﻭﻳﻈﻬﻼ ﺃﻥّ ﺍﻷﻗﺪﻣﻮﻥ ﺟﻌﻠﻮﺍ ﺃﺩﺍﺓ‬

‫"ﺏ "ﻣﺮﺍﺩﻓﺔ ﻷﺩﺍﺓ "ﻣﻊ "ﻭ ﺍﻋﺘﺒﺮﻭﺍ ﺟﻤﻠﺔ "ﻳﺸﺮﻙ‬
‫ﺑﺎﷲ "ﻣﺮﺍﺩﻓﺔ ﻝ" ﺍﺷﺮﻙ ﻣﻊ ﺍﷲ ﺇﻟﻬﺎ ﺁﺧﺮ"‪ ،‬ﻭ ﻳﺰﺩﺍﺩ‬
‫ﺍﻷﻣﺮ ﺗﻌﻘﻴﺪﺍ ﻋﻨﺪﻣﺎ ﻳﺄﺗﻲ ﻓﻌﻞ ﺍﻹﺷﺮﺍﻙ ﺃﻭ ﺍﺳﻤﻪ‬
‫ﻣﺴﺘﻘﻼ ﺩﻭﻥ ﺗﺒﻴﻴﻦ ﻗﻀﻴﺔ ﺍﻹﺷﺘﺮﺍﻙ ﻭ ﻻ ﺃﻋﻀﺎءﻫﺎ‪ ،‬ﺇﺫ‬
‫ﻳﻨﺒﻐﻲ ﺗﺤﺪﻳﺪ ﺍﻟﻘﻀﻴﺔ ﻋﻠﻰ ﺍﻷﻗﻞ ﻟﻴﻜﻮﻥ ﻟﻬﺬﺍ ﻟﻺﺷﺘﺮﺍﻙ‬
‫ﻣﻌﻨﻰ ‪.‬ﻓﻮﺭﻭﺩ ﺃﻟﻔﺎﻅ "ﻣﺸﺮﻛﻴﻦ "ﻭ "ﻣﺸﺮﻛﺎﺕ "ﻭ‬
 ‫"ﺷﺮﻙ "ﻭ ﺃﻓﻌﺎﻝ ﺍﻟﺸﺮﻙ ﺩﻭﻥ ﺯﻳﺎﺩﺓ "ﺑﺎﷲ "ﺃﻭ‬
‫"ﺑﺮّﺑّﻲ "ﺃﻭ ﺃﻱ ﻧﺴﺒﺔ ﺃﺧﺮﻯ ﻻ ﻳﻌﻄﻴﻨﺎ ﺣﻖ ﺯﻳﺎﺩﺓ‬
‫ﺍﻟﻨﺴﺒﺔ ﻣﻦ ﺗﻠﻘﺎء ﺃﻧﻔﺴﻨﺎ ﺇﺫ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﻻ ﻧﻘﺺ ﻓﻲ‬
‫ﺁﻳﺎﺗﻪ ﻭ ﻻ ﻳﺴﻤﺢ ﻟﻨﺎ ﺑﺘﻘﺪﻳﺮ ﻣﻦ "ﻧﺴﺎﻩ "ﺍﻟﻤﻮﻟﻰ ﺟﻞّ‬
‫ﺫﻛﺮﻩ ﻟﻨﻤﻸ ﻧﺤﻦ ﺍﻟﻔﺮﺍﻍ ‪.‬ﻭ ﻟﻘﺪ ﺍﺧﺘﺮﺕ ﻟﺘﺪﻟﻴﻞ ﻋﻠﻰ‬
‫ﻭﺭﻭﺩ ﻟﻔﻆ ﺍﻟﺸﺮﻙ ﻣﺴﺘﻘﻼ ﺩﻭﻥ ﺇﺿﺎﻓﺔ ﺷﺎﻫﺪﺍ ﻳﻈﻬﺮ‬
‫ﻷﻭﻝ ﻭﻫﻠﺔ ﺃﻧّﻪ ﻣﻌﻘﺪ ﺟﺪّﺍ ﻓﻬﻤﻪ‪ ،‬ﻭ ﻟﺨﻄﻮﺭﺓ ﺍﻟﻤﻔﺎﻫﻴﻢ‬
‫ﺍﻟﺘﻲ ﻳﺤﻤﻠﻬﺎ ﻫﺬﺍ ﺍﻟﺸﺎﻫﺪ ﻓﻀﻠﺖ ﺇﻳﺮﺍﺩﻩ ﻭ ﺍﻟﺘﻮﺳﻊ ﻓﻲ‬
‫ﺩﻻﻟﺘﻪ‪ ،‬ﻭﻟﻨﻘﺮﺃ‪:‬‬
 ‫ﺍﻷﻋﺮﺍﻑ ‪ 7/172‬ـ ‪177‬‬

‫ﻟﻨﻼﺣﻆ ﺃﻥّ ﺍﻵﻳﺔ ‪ 173‬ﻗﺎﻟﺖ "ﺃﺷﺮﻙ ءﺍﺑﺂﺅﻧﺎ "ﻭ ﻟﻢ‬

‫ﺗﻘﻞ "ﺃﺷﺮﻙ ﺃﺑﺂﺅﻧﺎ ﺑﺎﷲ "ﺃﻱ ﺟﻌﻠﻮﺍ ﻣﻦ ﺍﷲ ﺳﺒﺒﺎ ﻓﻲ‬
‫ﺇﺷﺮﺍﻛﻬﻢ ﻣﻊ ﻭﺭﻭﺩ ﺁﻳﺎﺕ ﻋﺪّﺓ ﻗﺎﻟﺖ "ﺃﺷﺮﻛﻮﺍ ﺑﺎﷲ "‬
‫ﻓﻼ ﻳﻤﻜﻨﻨﺎ ﺗﻘﺪﻳﺮ ﻣﺤﺬﻭﻑ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﺇﺫ ﺍﻟﻘﺮﺁﻥ‬
‫ﻻ ﻧﻘﺺ ﻓﻴﻪ‪.‬‬

‫ﻟﻨﺬﻛﺮ ﺃﻭّﻻ ﺃﻥّ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺗﻘﺺ ﺗﺎﺭﻳﺦ ﺗﻬﻴﻲء‬

‫ﺍﻟﺠﻨﺲ ﺍﻟﺒﺸﺮﻱ ﻟﻠﺨﻼﻓﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻮﻛﺐ ﻟﻴﻀﻄﻠﻊ ﺑﻬﺎ‪،‬‬
‫ﻓﻤِﻦ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻲ ﺁﺩﻡ ﻭ ﻏﻮﺍﻳﺘﻪ ﻭ ﺍﺧﺘﻼﻃﻪ ﺍﻟﺠﻨﺴﻲ‬
‫ﺑﺎﻟﻬﻤﺞ ﺇﻟﻰ ﺗﻮﺑﺘﻪ‪،‬ﺇﻟﻰ ﺇﺻﻼﺡ ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻲ‬
‫ﺫﺭﻳﺘﻪ ﺇﻟﻰ ﺑﻌﺚ ﺍﻷﻧﺒﻴﺎء ﻟﺒﻌﺚ ﺻﻮﺕ ﺍﻟﺮﻭﺡ ﻣﻦ ﺟﺪﻳﺪ‬
‫ﻭ ﺗﻌﻠﻴﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻵﻳﺎﺕ (ﻧﻮﺡ‪ ،‬ﻫﻮﺩ‪ ،‬ﺻﺎﻟﺢ‪ ،‬ﻟﻮﻁ‪،‬‬
‫ﺷﻌﻴﺐ‪ ،‬ﻣﻮﺳﻰ‪،‬ﻣﺤﻤﺪ) ﺇﻟﻰ ﻣﻮﻋﺪ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻟﻔﺎﺻﻞ ﻭ‬
‫ﺗﺤﻘﻴﻖ ﺧﻼﻓﺔ ﺍﻷﺧﻴﺎﺭ ﻟﻬﺬﺍ ﺍﻟﻜﻮﻥ ﻭ ﺳﻘﻮﻁ ﺍﻵﺧﺮﻳﻦ‬
‫ﻓﻲ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻤﻬﻴﻦ ﻓﻲ ﻫﻨﺪﺳﺔ ﺇﻟﻬﻴﺔ ﻻ ﺗﺠﺎﺭﻯ‪.‬‬
‫ﻭ ﻧﻌﻮﺩ ﻟﻶﻳﺎﺕ ﺃﻋﻼﻩ ﻗﺒﻞ ﺃﻥ ﻧﺠﻴﺐ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻙ‬
‫ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﻭ ﻧﺮﻳﺪ ﺃﻥ ﻧﻘﻒ ﻭﻗﻔﺔ ﻃﻮﻳﻠﺔ ﻣﻊ ﻣﺎ‬
‫ﻳﺴﻤﻰ "ﺁﻳﺔ ﺍﻟﺬﺭ ‪".‬ﻭ ﻧﺒﺪﺃ ﻓﻲ ﻃﺮﺡ ﺍﻷﺳﺌﻠﺔ ﻟﻨﻜﺸﻒ‬
‫ﺍﻟﺮﺍﺑﻂ ﺑﻴﻦ ﻛﻞ ﺁﻳﺔ ﻭ ﺍﻟﺘﻲ ﺗﻠﻴﻬﺎ ﺍﺑﺘﺪﺍءﺍ ﺑﺎﻵﻳﺔ‪172.‬‬

‫ﻟﻤﺎﺫﺍ ﺫﻛﺮﺕ ﺍﻵﻳﺔ "ﺑﻨﻲ ﺁﺩﻡ "ﻭ ﻟﻴﺲ "ﺁﺩﻡ"؟ ﻣﺎ‬

‫ﺍﻟﺴﺒﺐ ﻓﻲ ﺇﻏﻔﺎﻝ ﺁﺩﻡ ﻣﻦ ﻫﺬﺍ ﺍﻹﺷﻬﺎﺩ؟‬

‫ﻟﻤﺎﺫﺍ ﻭﺭﺩﺕ ﺍﻵﻳﺔ ‪ 172‬ﺑﻬﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻄﻮﻳﻠﺔ‪:‬‬

‫"ﻣﻦ ﺑﻨﻲ ءﺍﺩﻡ ﻣﻦ ﻇﻬﻮﺭﻫﻤـ ﺫﺭﻳﺘﻬﻢ "ﺑﺪﻝ ﺍﻟﺼﻴﻐﺔ‬
‫"ﺍﻟﺒﺴﻴﻄﺔ "ﻣﻦ ﻇﻬﻮﺭ ﺑﻨﻲ ءﺍﺩﻡ ﺫﺭﻳﺘﻬﻢ"؟‬
 ‫ﻟﻤﺎﺫﺍ ﻗﺎﻟﺖ ﺍﻵﻳﺔ" ﺫﺭﻳﺘﻬﻢ "ﻟﻢ ﺗﻘﻞ ﺍﻵﻳﺔ "ﻣﻦ‬
‫ﺫﺭﻳﺎﺗﻬﻢ "ﺑﺎﻟﺠﻤﻊ ﻣﻊ ﺃﻥّ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻭﺭﺩﺕ ﻓﻲ‬
‫ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ‪:‬‬

‫"ﻭ ﻣﻦ ءﺍﺑﺂءﻫﻢ ﻭ ﺫﺭﻳﺎﺗﻬﻢ ﻭ ﺇﺧﻮﺍﻧﻬﻢ "ﺍﻷﻧﻌﺎﻡ ‪87:‬‬

‫"ﻭ ﻣﻦ ﺻﻠﺢ ﻣﻦ ءﺍﺑﺂءﻫﻢ ﻭ ﺃﺯﻭﺍﺟﻬﻢ ﻭ ﺫﺭﻳﺎﺗﻬﻢ "‬
‫ﺍﻟﺮﻋﺪ‪23:‬‬
‫"ﻭ ﻣﻦ ﺻﻠﺢ ﻣﻦ ءﺍﺑﺂءﻫﻢ ﻭ ﺃﺯﻭﺍﺟﻬﻢ ﻭ ﺫﺭﻳﺎﺗﻬﻢ "‬
‫ﻏﺎﻓﺮ‪8:‬‬

‫ﺇﺷﻬﺎﺩ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻋﻲ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺗﻢّ ﺍﺑﺘﺪﺍءﺍ ﻣﻦ ﺍﻟﻨﺴﻞ‬

‫ﺍﻷﻭﻝ ﺑﻌﺪ ءﺍﺩﻡ‪ ،‬ﻭ ﻟﻘﺪ ﺍﺳﺘﺜﻨﺖ ﺍﻵﻳﺔ ﺁﺩﻡ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻹﺷﻬﺎﺩ‪ ،‬ﻭ ﺑﺮﻧﺎﻣﺞ ﻫﺬﺍ ﺍﻹﺷﻬﺎﺩ ﻳﻤﺘﺪ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫"ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻧّﺎ ﻛﻨّﺎ ﻋﻦ ﻫﺬﺍ ﻏﺎﻓﻠﻴﻦ "ﻭ‬
‫ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﻳﺴﺮﻱ ﻓﻲ ﺍﻷﺑﺎء ﻭ ﺍﻟﺬﺭﻳﺔ ﻣﻦ ﻧﺴﻞ ﺁﺩﻡ‬
‫"ﻗﺎﻟﻮﺍ ﺑﻠﻰ ﺷﻬﺪﻧﺎ‪".‬‬
‫ﻛﻞ ﻓﺮﺩ ﻣﻨّﺎ ﻳﺤﻤﻞ ﻭﻋﻲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﺨﺎﻟﻖ ﻭ ﻣﺎﻫﻴﺘﻪ‬
‫ﻭﺍﻟﺠﺪﻝ ﺣﻮﻝ ﻭﺟﻮﺩﻩ ﻭ ﻫﻴﻤﻨﺘﻪ ﻭ ﺣﺪﻭﺩ ﻗﺪﺭﺗﻪ‪ ،‬ﻭ ﻛﻞ‬
‫ﻓﺮﺩ ﻣﻨّﺎ ﻳﺤﺎﻭﻝ ﻓﻬﻢ ﺍﻟﺴﻨﻦ ﺍﻟﺘﻲ ﺗﺪﻳﺮ ﺍﻟﻜﻮﻥ ﻭ ﺍﻟﻬﺪﻑ‬
‫ﻣﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﻭ ﺍﻟﻐﺎﻳﺔ ﻣﻨﻬﺎ ‪.‬ﺇﻥّ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﻭ ﻫﺬﻩ ﺍﻟﺘﺴﺎﺅﻻﺕ ﻣﺒﺜﻮﺛﺔ ﻓﻲ ﺃﻋﻤﺎﻗﻨﺎ ﻣﻬﻤﺎ ﺣﺎﻭﻟﻨﺎ‬
‫ﺇﺧﻔﺎءﻫﺎ‪.‬‬
‫ﻭ ﻳﺸﻌﺮ ﻛﻞ ﻓﺮﺩ ﻣﻨّﺎ ﻣﻬﻤﺎ ﺣﺎﻭﻝ ﺑﻬﻴﻤﻨﺔ ﻗﻮﺓ ﺧﺎﺭﺟﻴﺔ‬
‫ﻋﻠﻴﻪ ﺗﺘﺤﻜﻢ ﻓﻲ ﺍﻟﻜﻮﻥ ﻭ ﺗﺪﻳﺮﻩ ﻭﻳﺸﻌﺮ ﺑﺎﻹﻓﺘﻘﺎﺭ ﺇﻟﻴﻬﺎ‬
‫ﻣﻬﻤﺎ ﺳﻘﻂ ﻓﻲ ﺍﻟﺒﻼﻳﺎ ﻭ ﻣﻬﻤﺎ ﻋﻈﻤﺖ ﺧﺴﺎﺭﺗﻪ ﻣﻦ‬
‫ﺃﻣﻮﺍﻝ ﻭ ﺑﻨﻴﻦ ‪.‬ﻭ ﻳﺸﻌﺮ ﻛﻞّ ﻣﻨّﺎ ﺑﻮﺧﺰ ﺿﻤﻴﺮﻩ ﺇﻥ ﺃﺳﺎء‬
‫ﻭ ﺇﻥ ﻟﻢ ﻳﻘﺮﺃ ﻛﺘﺎﺏ ﻭ ﺇﻥ ﻟﻢ ﻳﻨﺼﺖ ﻟﺮﺳﻮﻝ‪ ،‬ﻛﻞ ﻫﺬﺍ‬
‫ﻣﺒﺜﻮﺙ ﻓﻲ ﺃﻋﻤﺎﻕ ﻛﻴﻨﻮﻧﺘﻨﺎ‪.‬‬

‫ﻭ ﺍﻵﻳﺎﺕ ﺗﺒﺪﺃ ﺏ "ﺇﺫ "ﻟﺘﺮﺳﻢ ﺣﺪﺙ ﻭﻗﻊ ﻭ ﺍﺳﺘﻤﺮ‬

 ‫ﻭﺗﻮﺍﺻﻞ ‪.‬ﻑ "ﺇﺫ "ﻓﻲ ﺍﻵﻳﺔ ﺗﺮﺳﻢ ﺑﺪﺍﻳﺔ ﺍﻟﺤﺪﺙ ﻭ‬
‫"ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ "ﺗﺮﺳﻢ ﻧﻬﺎﻳﺔ ﺍﻟﺤﺪﺙ‪.‬‬
‫ﻫﺬﺍ ﺍﻹﺷﻬﺎﺩ ﻋﻠﻰ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺗﻢّ ﺑﺄﺧﺬ "ﺑﻨﻲ ﺁﺩﻡ "ﻭ ﻓﻌﻞ‬
‫ﺍﻷﺧﺪ ﻳﺪﻝ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﻋﻠﻰ ﻗﺒﺾ ﺍﻟﺸﻲء ﻭ‬
‫ﺟﻤﻌﻪ ﻭ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﻭﻭﻗﻮﻋﻪ ﺗﺤﺖ ﺳﻠﻄﺘﻪ‪ ،‬ﻭ ﺗﺮﺳﻢ‬
‫ﺍﻵﻳﺎﺕ ﺃﻥّ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﺗﻢّ ﺩﻭﻥ ﺷﻌﻮﺭ "ﺑﻨﻲ ﺁﺩﻡ "‬
‫ﺍﻟﺘﻲ ﺗﺪﻝ ﻋﻠﻴﻪ ﻟﻔﻈﺔ "ﻇﻬﻮﺭﻫﻤـ "‪ ،‬ﻑ "ﻇﻬﻮﺭ "‬
‫ﺗﻌﻨﻲ ﺩﻭﻥ ﻋﻠﻢ ﺻﺎﺣﺐ ﺍﻟﺸﻲء‪:‬‬
‫"ﻭ ﻟﻴﺲ ﺍﻟﺒّﺮ ﺃﻥ ﺗﺄﺗﻮﺍ ﺍﻟﺒﻴﻮﺕ ﻣﻦ ﻇﻬﻮﺭﻫﺎ "‬
‫ﺍﻟﺒﻘﺮﺓ‪189:‬‬

‫ﻭ ﺭﺳﻢ ﺍﻟﻤﻴﻢ ﺍﻟﻨﺎﻗﺼﺔ ﻓﻲ "ﻇﻬﻮﺭﻫﻤـ " ﻳﺪﻝ ﻋﻠﻰ‬

‫ﺍﺳﺘﻤﺮﺍﺭ ﺍﻹﺷﻬﺎﺩ ﻓﻲ ﻛﻞ ﻧﺴﻞ ﺑﻨﻲ ﺁﺩﻡ ﺍﻟﻼﺣﻘﻴﻦ ﺩﻭﻥ‬
‫ﻭﻋﻲ ﻣﻨﻬﻢ‪.‬‬

‫ﻭ ﻟﻘﺪ ﺗﻢّ ﺇﺷﻬﺎﺩ "ﺍﻟﺬﺭﻳﺔ "ﻭ ﺍﻷﺑﺎء ﻣﻦ ﺍﻟﺤﺎﺿﺮﻳﻦ ﻣﻦ‬

‫ﺑﻨﻲ ءﺍﺩﻡ ﻓﻲ ﺍﻟﻨﺴﻞ ﺍﻷﻭﻝ ﻭ ﺍﻟﻐﺎﺋﺒﻴﻦ ﻣﻦ ﺫﺭﻳﺘﻬﻢ‬
‫ﺑﺪﻟﻴﻞ "ﺃﻥ ﺗﻘﻮﻟﻮﺍ"‪ ،‬ﻭﻛﺄﻥّ ﺍﻟﻘﺎﺭﺉ ﺍﻟﺤﺎﻟﻲ ﻳﺸﻌﺮ ﺃﻥّ‬
‫ﺍﻟﺨﻄﺎﺏ ﻣﻮﺟﻪ ﺇﻟﻴﻪ ﻛﺎﻧّﻪ ﺣﺎﺿﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﺸﻬﺪ ‪.‬ﻭ‬
‫ﻣﺠﻲء "ﺍﻟﺬﺭﻳﺔ "ﻭﺍﺣﺪﺓ ﻭ ﻟﻴﺲ ﺟﻤﻌﺎ "ﺫﺭﻳﺎﺗﻬﻢ "ﻳﺪﻝ‬
‫ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺬﻭﺭ ﺍﻟﻨﻘﻴﺔ ﻣﻦ ﺍﻟﺴﻼﻟﺔ ﺍﻷﻭﻟﻰ ﻝ "ﺑﻨﻲ‬
‫ءﺍﺩﻡ "ﺇﺫ ﻟﻔﻆ "ﺫﺭﻳﺎﺗﻬﻢ "ﺗﺒﻌﻪ ﻓﻌﻞ ﺍﻟﺼﻼﺡ ﻓﻲ‬
‫ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻤﻌﺮﻭﺿﺔ ﺳﺎﺑﻘﺎ‪ ،‬ﺃﻣﺎّ" ﺫﺭﻳﺘﻬﻢ "ﻓﻬﻲ ﺗﺮﻣﺰ‬
‫ﻟﻮﺣﺪﺓ ﺍﻟﻨﺴﻞ ﺍﻷﻭﻝ‪.‬‬
‫ﻫﺬﺍ ﺍﻹﺷﻬﺎﺩ ﻗﻮﺑﻞ ﺑﺎﻹﻋﺘﺮﺍﻑ "ﺑﻠﻰ ﺷﻬﺪﻧﺎ "ﻭ ﻧﻼﺣﻆ‬
‫ﺭﻣﺰ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺜﻼﺙ ﻓﻮﻕ "ﺑﻠﻰ "ﻭ" ﺷﻬﺪﻧﺎ "ﺍﻟﺘﻲ ﺗﻌﻨﻲ‬
‫ﺍﻹﻧﺘﺸﺎﺭ ﻭ ﺍﻟﺒﺚ ﻭ ﺍﻟﺬﺭ ﻭﻓﻖ ﻣﺘﺘﺎﻟﻴﺔ ﻫﻨﺪﺳﻴﺔ‬
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‫ﻭ ﻟﻤّﺎ ﻛﺎﻥ ﺭﻣﺰ ﺍﻟﺒﺚ ﻓﻮﻕ "ﺑﻠﻰ "ﻣﺘﺄﺧﺮﺍ ﻋﻠﻴﻬﺎ ﺷﻴﺌﺎ‬

‫ﻣﺎ ﻭ ﻋﻠﻰ ﺁﺧﺮ" ﺷﻬﺪﻧﺎ "ﺩﻝّ ﻋﻠﻰ ﺑﺚ ﺃﻓﻘﻲ ﻭ ﻟﻴﺲ‬
‫ﻋﻤﻮﺩﻱ‪ ،‬ﻭﻟﻘﺪ ﻭﺭﺩ ﻫﺬﺍ ﺍﻟﺮﻣﺰ ﺳﺖ ﻣﺮّﺍﺕ ﻓﻲ ﺍﻟﺒﻼﻍ‬
‫ﺍﻟﻤﺒﻴﻦ ﻭﻗﺪ ﺳﺠﻠﺘﻪ ﻫﻨﺎ ﻷﻟﻔﺖ ﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﺳﺘﺤﺎﻟﺔ ﺧﻄﻪ‬
‫ﻣﻦ ﺑﺸﺮ ﻟﻢ ﻳﻬﻴﺄ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﺨﻂ‪ ،‬ﻓﻬﻞ ﻧﺴﺦ "ﻛﺘﺒﺔ‬
‫ﺍﻟﻮﺣﻲ "!!ﻫﺬﺍ ﺍﻟﺮﻣﺰ ﻣﻦ ﺗﻠﻘﺎء ﺃﻧﻔﺴﻬﻢ ﺃﻡ ﻫﻮ ﺭﻣﺰ ﻻ‬
‫ﻣﻌﻨﻰ ﻟﻪ؟‬

‫ﺇﻥّ ﻫﺬﺍ ﺍﻹﻋﺘﺮﺍﻑ ﺑﺄﺣﺪﻳﺔ ﺍﻟﺮﺏ ﻣﺘﺼﻞ ﻣﺴﺘﻤﺮ ﻓﻲ‬

‫ﺍﻟﺬﺭﻳﺔ ﺇﻟﻰ ﺍﻧﺘﻬﺎء ﺍﻟﺘﻨﺎﺳﻞ ‪.‬ﻭ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻘﻒ ﻓﻲ ﺟﻤﻠﺔ‬
‫"ﺃﻟﺴﺖ ﺑﺮﺑﻜﻢ "ﻗﻠﻴﻼ‬
‫ﻟﻮ ﻗﺎﻝ ﻟﻚ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‪:‬‬
‫ـ ﺃﻟﺴﺖ ﺻﺎﺣﺒﻚ‬
‫ﻓﻤﻌﻨﺎﻩ ﺃﻧّﻪ ﻳﺸﻚ ﻓﻲ ﺻﺤﺒﺘﻪ ﻟﻚ ﺃﻭ ﻳﺮﻳﺪ ﺗﺒﺪﻳﺪ ﻫﺬﺍ‬
‫ﺍﻟﺸﻚ ﻣﻨﻚ‪ ،‬ﺃﻣّﺎ ﻋﻨﺪﻣﺎ ﻳﻘﻮﻝ ﻟﻚ‪:‬‬
‫ـ ﺃﻟﺴﺖ ﺑﺼﺎﺣﺒﻚ‬
‫ﻓﻬﺬﺍ ﻳﻌﻨﻲ ﺃﻧّﻪ ﺻﺎﺣﺒﻚ ﺍﻟﻮﺣﻴﺪ‪.‬‬
‫"ﺃﻟﺴﺖ ﺑﺮﺑﻜﻢ؟ ‪" :‬ﺑﻠﻰ ﻳﺎ ﺭﺏ ﺃﻧﺖ ﺭﺑﻨّﺎ ﺍﻷﺣﺪ‪.‬‬
‫ﻭ ﻣﻼﺣﻈﺔ ﺗﺘﻌﻠﻖ ﺑﻤﻦ ﻳﺘﺼﻮﺭ ﺃﻥّ ﻋﻼﻣﺔ" ﺻﻠﻰ "‬
‫ﻓﻮﻕ "ﺑﺮﺑﻜﻢ "ﻫﻲ ﻋﻼﻣﺔ ﻟﻠﻮﻗﻒ ﺍﻟﺠﺎﺋﺰ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪،‬‬
‫ﻭﻛﻞ ﻋﺎﻗﻞ ﻳﻘﺮﺃ ﺍﻵﻳﺔ ﻳﺪﺭﻙ ﺃﻧّﻬﺎ ﻋﻼﻣﺔ ﻟﻺﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭ‬
‫ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻋﻼﻣﺎﺕ ﻟﻠﺘﻌﺠﺐ ﻭ ﺍﻟﺘﻬﻜﻢ ﻭ ﺭﻣﻮﺯ ﺃﺧﺮﻯ‬
‫ﻟﻢ ﻳﻌﺮﻑ ﺍﻟﻨﺎﺱ ﺩﻟﻴﻠﻬﺎ‪.‬‬

‫ﻫﺬﺍ ﺍﻹﺷﻬﺎﺩ ﺗﻢّ ﻋﻠﻰ ﺍﻷﻧﻔﺲ ﻓﻬﻮ ﻣﻬﻴﻤﻦ ﻋﻠﻴﻬﺎ ﻻ‬

‫ﺗﺴﺘﻄﻴﻊ ﻭ ﺇﻥ ﺣﺎﻭﻟﺖ ﺗﺒﺪﻳﻠﻪ ﻭ ﺗﻐﻴﻴﺮﻩ ﻓﻬﻮ ﻣﻐﺮﻭﺯ‬
‫ﻟﻴﺲ ﻓﻘﻂ ﻓﻴﻬﺎ ﺑﻞ ﻋﻠﻴﻬﺎ ﻓﻬﻮ ﻣﻦ ﻧﻮﻉ‬
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‫ﻭ ﻓﻲ ﺟﻴﻨﺎﺗﻨﺎ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﺎﺩﻱ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻐﺮﺯ ﻭ ﻓﻲ ﻧﻔﺦ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻻ ﻧﺪﺭﻙ ﻛﻨﻬﻪ‪.‬‬
‫ﻭ ﺍﻵﻥ ﻧﺼﻞ ﺇﻟﻰ ﺩﻻﻟﺔ ﺍﻵﻳﺔ ﻭ ﺳﺒﺐ ﻣﺠﻲء ﺟﻤﻠﺔ‬
‫"ﺑﻨﻲ ءﺍﺩﻡ "ﺑﺪﻝ "ءﺍﺩﻡ‪".‬‬
‫ﺇﻥّ ﺁﺩﻡ ﺗﻢّ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻭ ﻟﻜﻨّﻪ ﺻﺪّﻕ ﺃﻭﻫﺎﻡ ﻧﻔﺴﻪ‬
‫ﺍﻟﺘﻲ ﻭﻋﺪﺗﻪ ﺑﺎﻟﺨﻠﻮﺩ ﻭ ﺍﻟﻤﻠﻚ ﺍﻟﺪﺍﺋﻢ ﺇﺫﺍ ﺍﺧﺘﻠﻂ ﺟﻨﺴﻴﺎ‬
‫ﻣﻊ ﺍﻟﺒﺸﺮ ﺍﻟﻬﻤﺞ ﻭ ﻟﻘﺪ ﺍﻧﺴﺎﻕ ﺁﺩﻡ ﻟﻬﻮﺍﻩ ﻓﻐﻮﻯ( ﺃﻧﻈﺮ‬
‫ﺑﺤﺚ "ﺁﺩﻡ ﻭ ﺷﺠﺮﺓ ﺍﻟﻬﻤﺞ ﻓﻲ ﻣﻨﺘﺪﻯ ﺣﻮﺍﺭ ﺍﻟﻤﻨﺎﻫﺞ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ‪").‬ﻭ ﺑﻬﺬﺍ ﺍﻹﺧﺘﻼﻁ ﺃﻧﺘﺞ ﺁﺩﻡ ﺫﺭﻳﺔ ﻻ ﺗﺤﻤﻞ‬
‫ﺑﺮﻧﺎﻣﺞ ﺍﻟﻨﻔﺦ ﻭ ﺃﻓﺴﺪ ﺑﻔﻌﻠﻪ ﻣﺨﻄﻂ ﺍﻟﺨﻼﻓﺔ ﻭ ﺗﺎﺏ ﻭ‬
‫ﺗﻘﺒّﻞ ﺍﷲ ﺗﻮﺑﺘﻪ ﻭ ﺗﻢّ ﺗﺼﻠﻴﺢ ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻲ‬
‫ﻥ ﺁﺩﻡ ﻫﻮ‬‫ﺫﺭﻳﺘﻪ ﻣﻦ ﺍﻟﻬﻤﺞ ﺣﺘّﻰ ﻻ ﻳﺒﻘﻰ ﻋﺬﺭ ﻟﻤﻌﺘﺬﺭ ﺃ ّ‬
‫"ﺻﺎﺣﺐ ﺍﻟﺨﻄﻴﺌﺔ "ﺃﻭ ﻳﺘﻘﻮﻝ ﻣﺘﻘﻮﻝ ﺃﻧّﻨﺎ ﺃﺳﺎﺭﻯ‬
‫ﺧﻄﻴﺌﺔ ﺃﺑﻴﻨﺎ ﺑﻤﺎ ﺍﻣﺘﺰﺝ ﻣﻊ ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻣﻦ‬
‫ﺟﻴﻨﺎﺕ ﺍﻟﻬﻤﺞ ﻭ ﺧﺼﺎﺋﺼﻬﻢ ‪.‬ﻟﻘﺪ ﺗﻢّ ﺇﺻﻼﺡ ﺍﻟﺒﺮﻧﺎﻣﺞ‬
‫ﻣﺒﺎﺷﺮﺓ ﻓﻲ ﺍﻟﺠﻴﻞ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻳﺤﻤﻞ ﺃﺳﺎﺳﺎ ﺍﻹﺷﻬﺎﺩ‬
‫ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﺍﻷﺣﺪﻳﺔ ﻋﻠﻰ ﺍﻷﻧﻔﺲ ﻓﻲ ﺩﺍﺧﻞ ﺍﻟﺠﻴﻞ ﺍﻷﻭﻝ‬
‫ﻭ ﺗﻢّ ﻧﻘﻠﻪ ﺟﻴﻼ ﻋﻦ ﺟﻴﻞ ﺩﻭﻥ ﻭﻋﻲ ﻣﻨّﺎ ﺑﻜﻴﻔﻴﺘﻪ "ﻣﻦ‬
‫ﻇﻬﻮﺭﻫﻤـ "ﺑﺎﻟﺼﺒﻐﺔ ﺍﻟﻤﺎﺩﻳﺔ( ﺍﻟﺠﻴﻨﻴﺔ) ﺍﻟﺘﻲ ﺗﺤﻤﻞ‬
‫ﻣﻘﺎﺑﻠﻬﺎ ﺍﻟﺮﻭﺣﻲ ﻓﻲ ﻋﺎﻟﻢ ﻟﻢ ﻧﻌﻠّﻢ ﺁﻟﻴﺎﺕ ﺍﺳﺘﻜﻨﺎﻫﻪ‪.‬‬

‫ﻭ ﻧﻔﻬﻢ ﺍﻵﻥ ﺳﺒﺐ ﻏﻴﺎﺏ ﺁﺩﻡ ﻣﻦ ﺍﻵﻳﺔ ‪.‬ﻓﻬﻞ ﺑﻠﻎ‬

‫ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﻣﺤﻤﺪ ﻫﺬﺍ ﺍﻟﻤﺒﻠﻎ ﻓﻲ ﺍﻟﺪﻗﺔ ﻭ ﺍﻟﻨﻈﻢ؟ ﻫﻞ‬
‫ﻥ ﺍﻟﻨﺒﻲ ﺃﻭ‬
‫ﻳُﻌﻘﻞ ﻟﻜﻞ ﺫﻱ ﻟﺐّ ﺃﻥ ﻳﻈﻦ ﻭ ﻟﻮ ﻟﺤﻈﺔ ﺃ ّ‬
‫ﻏﻴﺮﻩ ﻫﻮ ﻣﻦ ﺃﻟّﻒ ﺍﻟﻘﺮﺁﻥ؟ ﻟﻮ ﻛﺘﺐ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻘﻂ‬
‫ﻟﻜﺎﻥ ﻓﻮﻕ ﻛﻞ ﺍﻟﺒﺸﺮ ﻓﻜﻴﻒ ﺑﻨﺴﺦ ﺍﻟﻘﺮﺁﻥ ﻛﻠّﻪ‪.‬‬

‫ﻭ ﻧﻌﻮﺩ ﻟﻠﻤﻮﺿﻮﻉ ﻓﻨﻘﻮﻝ ﺃﻥ ﻻ ﺃﺣﺪ ﻳﻐﻔﻞ ﻋﻦ ﻫﺬﺍ‬

‫ﺍﻹﺷﻬﺎﺩ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﻓﻬﻮ ﻣﻐﺮﻭﺯ ﻓﻴﻪ‪ ،‬ﻓﻲ ﺑﻨﻴﺘﻪ‬
 ‫ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﻭ ﺫﺍﺗﻪ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻭ ﻻ ﺣﺠﺔ ﻷﺣﺪ ﻓﻲ ﺍﻟﺘﺬﺭﻉ‬
‫ﺑﺈﻓﺴﺎﺩ ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﺑﻤﺎ ﻓﻌﻠﻪ ﺍﻷﺑﺎء ﺍﺑﺘﺪﺍءﺍ ﺑﺂﺩﻡ‬
‫‪:‬‬

‫"ﺃﻭ ﺗﻘﻮﻟﻮﺍ ﺇﻧّﻤﺎ ﺃﺷﺮﻙ ﺃﺑﺂﺅﻧﺎ ﻣﻦ ﻗﺒﻞ ﻭ ﻛﻨّﺎ ﺫﺭﻳﺔ ﻣﻦ‬

‫ﺑﻌﺪﻫﻢ‪ ،‬ﺃﻓﺘﻬﻠﻜﻨﺎ ﺑﻤﺎ ﻓﻌﻞ ﺍﻟﻤﺒﻄﻠﻮﻥ "ﺍﻷﻋﺮﺍﻑ ‪173/7‬‬

‫ﻫﻜﺬﺍ ﻳﺘﻀﺢ ﻟﻨﺎ ﺍﻟﺮﺍﺑﻂ ﺑﻴﻦ ﺍﻵﻳﺔ ‪ 172‬ﻭ ﺍﻵﻳﺔ ‪173‬‬

‫ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﻓﻼ ﺣﺠﺔ ﻷﺣﺪ ﺃﻥّ ﺃﺑﺎءﻩ ﻫﻢ‬
‫ﻧﺘﻴﺠﺔ ﺍﺧﺘﻼﻁ ﺇﻧﺴﺎﻧﻲ ـ ﻫﻤﺠﻲ "ﺃﺷﺮﻙ ﺃﺑﺂﺅﻧﺎ "ﻭ ﻟﻬﺬﺍ‬
‫ﻓﻼ ﺣﺮﻳﺔ ﻟﻬﻢ ﻭ ﻻ ﺫﺍﺗﻴﺔ ﻭ ﻧﺤﻦ ﻗﺪ ﻭﺭﺛﻨﺎ ﻣﻦ ﺟﻴﻨﺎﺗﻬﻢ‬
‫ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﻓﻼ ﺣﻮﻝ ﻟﻨﺎ ﻭﻻ ﻗﻮﺓ ﻓﻲ ﺍﻹﺧﺘﻴﺎﺭ ﺇﺫ ﻃﺒﻴﻌﺔ‬
‫ﺍﻟﻬﻤﺞ ﻓﻴﻨﺎ ﻭﻫﻲ ﻃﺒﻴﻌﺔ ﺑﻬﻴﻤﻴﺔ ﻻ ﺗﺪﺭﻙ ﺍﻟﺨﺎﻟﻖ ﻭ ﻻ‬
‫ﺗﺒﺤﺚ ﻋﻨﻪ ﺑﻞ ﻫﻲ ﻣﺒﺮﻣﺠﺔ ﺑﺴﻨﻦ ﺍﻟﺴﺠﻮﺩ ‪.‬ﻭﻫﻨﺎ ﻧﻔﻬﻢ‬
‫ﻗﻀﻴﺔ ﺍﻹﺷﺘﺮﺍﻙ ﻓﻬﻲ ﻣﺘﻌﻠﻘﺔ ﺑﺎﺷﺘﺮﺍﻙ ﺟﻨﺴﻲ ﺑﻴﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻤﺜﻼ ﻓﻲ ءﺍﺩﻡ ﻭ ﺍﻟﻬﻤﺞ ﻣﻤﺜﻠﻴﻦ ﻓﻲ‬
‫"ﺍﻟﺸﺠﺮﺓ‪".‬‬
‫ﺇﻥّ ﺣﺠﺔ ﺍﻟﺘﺬﺭﻉ ﺑﻔﺴﺎﺩ ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻏﻴﺮ‬
‫ﻣﻘﺒﻮﻟﺔ‪ ،‬ﻓﺎﻟﺒﺮﻧﺎﻣﺞ ﺻُﻠﱢﺢ ﻭ ﻟﻢ ﻳﺒﻄﻞ ﺑﻔﻌﻞ ءﺍﺩﻡ ﻭﻟﺬﻟﻚ‬
‫ﻓﻘﻮﻟﻬﻢ‪:‬‬
‫"ﺃﻓﺘﻬﻠﻜﻨﺎ ﺑﻤﺎ ﻓﻌﻞ ﺍﻟﻤﺒﻄﻠﻮﻥ"‬
‫ﻏﻴﺮ ﻣﻘﺒﻮﻝ ‪.‬ﻟﻨﺴﻄﺮ ﻟﻔﻆ "ﻣﺒﻄﻠﻮﻥ "ﻟﻜﻲ ﻧﺘﺄﻛﺪ ﺃﻥّ‬
‫ﺍﻟﻘﻀﻴﺔ ﺗﺘﻌﻠﻖ ﺑﺈﺑﻄﺎﻝ ﻣﻔﻌﻮﻝ ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻭ ﺃﻥّ‬
‫ﻣﺎ ﻗﻠﻨﺎﻩ ﺳﺎﺑﻘﺎ ﻳﻨﺒﻊ ﻣﻦ ﻣﻼﺣﻈﺔ ﺻﻠﺔ ﺍﻵﻳﺎﺕ ﺑﺒﻌﻀﻬﺎ‬
‫ﻭ ﺗﺪﻗﻴﻖ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﻧﻈﻤﺎ ﻭ ﺩﻻﻟﺔ‪.‬‬
‫ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻭﺇﺷﻬﺎﺩ ﺍﻟﺮﺑﻮﺑﻮﺑﻴﺔ ﺻُﻠّﺢ ﻭﻣﻐﺮﻭﺯ‬
‫ﻓﻲ ﻛﻞ ﺧﻠﻴﺔ ﻣﻦ ﺧﻼﻳﺎﻧﺎ ﺑﻤﺎ ﺗﺤﻤﻠﻪ ﻣﻦ ﺟﻴﻨﺎﺕ‬
‫ﺷﺎﻫﺪﺓ ﻋﻠﻰ ﺍﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﻷﺣﺪﻳﺔ ﻭ ﻻ ﺗﻘﺒﻞ ﺍﻟﺘﺒﺪﻳﻞ‬
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 ‫ﻟﻨﺘﻤﻌﻦ ﺟﻴﺪﺍ ﻓﻲ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺘﺎﻟﻴﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﻷﻋﺮﺍﻑ‬
‫‪ 175‬ـ ‪:177‬‬
‫"ﻭ ﺍﺗﻞ"‬
‫"ﻧﺒﺄ"‬
‫"ﺍﻗﺼﺺ ﺍﻟﻘﺼﺺ"‬

‫ﺇﺫﻥ ﺍﻟﻘﺼﺔ ﻟﻬﺎ ﻭﺟﻮﺩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭ ﺍﻟﻘﺮﺁﻥ ﻳﺄﻣﺮ ﺑﺘﺘﺒﻊ‬

‫ﺃﺛﺎﺭﻫﺎ "ﺍﻗﺼﺺ ﺍﻟﻘﺼﺺ "ﻭﺑﺪﻟﻴﻞ "ﻭ ﺍﺗﻞ "ﻓﺄﻳﻦ ﻫﻮ‬
‫ﺇﺫﻥ ﺍﻟﻨﺒﺄ ﺍﻟﺬﻱ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻠﻮﻩ ﻓﻲ ﺍﻟﻘﺮﺁﻥ؟‬
‫ﻟﻮ ﻛﺎﻥ ﺍﻵﻳﺎﺕ ‪ 175‬ـ‪ 177‬ﻫﻲ ﺍﻟﻨﺒﺄ ﻷﺧﺒﺮ ﺍﻟﻘﺮﺁﻥ‬
‫ﻋﻦ ﺃﻓﻌﺎﻝ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭ ﻟﻔﺼﻞّ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺃﻭﺗِﻴﻬﺎ‬
‫ﻭ ﻧﺠﺪ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﻛﻴﻔﻴﺔ ﺗﻔﺼﻴﻞ ﺍﻟﻘﺼﺺ ﻭ‬
‫ﺃﺣﺪﺍﺛﻬﺎ ﺑﺪﺧﻮﻝ ﺃﺩﺍﺓ" ﺇﺫ "ﻟﺘﺮﺳﻢ ﺍﻷﺣﺪﺍﺙ ﻭ ﺗﻔﺎﺻﻴﻠﻬﺎ‬
‫ﻭ ﻟﺘﺮﺳﻢ ﻣﻼﻣﺢ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﻌﻨﺎﺓ ﻭﻟﻨﻘﺮﺃ‪:‬‬

‫"ﻭ ﺍﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ ﻧﻮﺡ ﺇﺫ ﻗﺎﻝ "ﻳﻮﻧﺲ ‪71‬‬

‫"ﻭ ﺍﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ ﺇﺑﺮﺍﻫﻴﻢ ﺇﺫ ﻗﺎﻝ "ﺍﻟﺸﻌﺮﺍء ‪69‬‬
‫"ﻭ ﺍﺗﻞ ﻋﻠﻴﻬﻢ ﻧﺒﺄ ﺍﺑﻨﻲ ءﺍﺩﻡ ﺑﺎﻟﺤﻖ ﺇﺫ ﻗﺮّﺑﺎ "ﺍﻟﻤﺎﺋﺪﺓ‬
‫‪27‬‬

‫ﻭ ﻏﺎﺑﺖ ﺃﺩﺍﺓ "ﺇﺫ "ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻭ ﺭﻣﺰﺕ ﻟﺼﺎﺣﺒﻬﺎ‬

‫ﺏ "ﺍﻟﺬﻱ "ﺳﺎﺗﺮﺓ ﺍﺳﻤﻪ‪.‬‬
‫ﻓﺄﻳﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺃﻭﺗﻴﻬﺎ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻭ ﻛﻴﻒ ﺍﻧﺴﻠﺦ‬
‫ﻣﻨﻬﺎ ﻭ ﺃﻳﻦ ﻣﻮﺍﺿﻊ ﺗﻼﻭﺗﻬﺎ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻭ ﺃﻳﻦ ﻧﺒﺄﻫﺎ‬
‫ﻓﻴﻪ؟‬
‫ﺇﻥّ ﻣﺎ ﻗﻠﻨﺎﻩ ﺳﺎﺑﻘﺎ ﻓﻲ ﺍﺧﺘﻔﺎء ﺁﺩﻡ ﻣﻦ ﺁﻳﺔ ﺍﻟﺬﺭ ﻛﻔﻴﻞ‬
‫ﺑﺎﻟﺮﺩ‪ ،‬ﻓﺎﻵﻳﺔ ﻫﻨﺎ ﺗﺘﺤﺪﺙ ﻋﻨﻪ ﺗﺤﺪﻳﺪﺍ ﺩﻭﻥ ﺃﻥ ﺗﻔﺼﺢ‬
‫ﺑﺎﺳﻤﻪ‪ ،‬ﻭ ﻧﻼ ﺣﻆ ﺃﻥّ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﻫﻲ ﺍﻟﺴﻮﺭﺓ‬
‫ﺍﻟﺘﻲ ﺣﻮﺕ ﺃﻛﺒﺮ ﻋﺪﺩ ﻣﻦ ﺍﻵﻳﺎﺕ ﻓﻲ ﻗﺼﺔ ﺁﺩﻡ (‪20‬‬
‫ﺁﻳﺔ) ﻭﻫﺬﺍ ﻣﺎ ﻳﺠﻌﻞ ﺍﻟﺮﺍﺑﻂ ﺑﻴﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ‪ 174‬ﻭ‬
 ‫ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺳﺒﻘﺘﻬﺎ ﻭﺍﺿﺤﺎ‪.‬‬
‫ﺇﻥّ ﺁﺩﻡ ﺳﻤﻊ ﺻﻮﺕ ﺍﻟﻮﻫﻢ ﻭ ﺃﻓﺴﺪ ﺑﺮﻧﺎﻣﺞ ﺍﻟﺨﻼﻓﺔ‬
‫ﺑﺎﺧﺘﻼﻃﻪ ﺑﺸﺠﺮﺓ ﺍﻟﻬﻤﺞ ﻫﻮ ﻭ ﻣﻦ ﻧُﻔﺦ ﻓﻴﻬﻢ ﺍﻟﺮﻭﺡ‬
‫ﻣﻌﻪ ﺇﺫ ءﺍﺩﻡ ﻳﻌﺒﺮ ﻋﻦ ﻃﻮﺭ ﺑﺪﻟﻴﻞ ﻟﻔﻆ "ﻣﻦ ﺍﻟﻐﺎﻭﻳﻦ"‪،‬‬
‫ﻓﺂﺩﻡ ﻟﻢ ﻳﻜﻦ ﻭﺣﺪﻩ ﺇﻧﺴﺎﻥ ﺣﻴﻦ ﺍﻟﺨﺮﻭﺝ ﻣﻦ ﻣﺤﻄﺔ‬
‫ﺣﻔﻈﻪ "ﺍﻟﺠﻨّﺔ "ﺇﻟﻰ ﻣﺤﻞ ﺍﻹﺧﺘﻼﻁ ﺑﺎﻟﻬﻤﺞ ﻭ ﺇ ّﻻ ﺻﺎﺭ‬
‫ﺟﻤﻊ "ﺍﻟﻐﺎﻭﻳﻦ "ﺧﻄﺄ ﻭ ﺃﺩﺍﺓ "ﻣِﻦ "ﺣﺸﻮﺍ ‪.‬ﻭ ﻋﻨﺪﻣﺎ‬
‫ﺃﺗﺤﺪﺙ ﻋﻦ ﺁﺩﻡ ﻓﺄﻧﺎ ﺃﻋﺒﺮ ﻋﻦ ﻫﺬﻩ ﺍﻟﺠﻤﺎﻋﺔ ﺑﺮﻣﺘﻬﺎ‬
‫ﻣﻤﺜﻠﺔ ﺑﺄﻭﻝ ﻣﻦ ﻧُﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﻭﻫﻮ ءﺍﺩﻡ‪ ،‬ﻓﻘﺪ ﺍﻧﺴﻠﺦ‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ‪ ،‬ﻭ ﻓﻲ ﻣﻌﻨﻰ ﺍﻹﻧﺴﻼﺥ ﺍﻟﻨﺰﻉ ﻭ ﺍﻟﺘﺨﻠﺺ‬
‫ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﻣﻦ ﻟﺒﺎﺱ ﻭ ﺭﺩﺍء ﻛﺎﻥ ﻳﻐﻄﻲ ﺍﻟﻤﻨﺴﻠﺦ‪:‬‬

‫"ﻭ ﺁﻳﺔ ﻟﻬﻢ ﺍﻟﻴﻞ ﻧﺴﻠﺦ ﻣﻨﻪ ﺍﻟﻨﻬﺎﺭ ﻓﺈﺫﺍ ﻫﻢ ﻣﻈﻠﻤﻮﻥ "‬
‫ﻳﺲ ‪37‬‬

‫ﻓﺂﺩﻡ ﻧﺰﻉ ﻟﺒﺎﺱ ﺍﻟﺮﻭﺡ ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﺇﻟﻰ ﺃﻥ ﺧﺮﺝ ﻣﻦ‬

‫ﺃﻣﻨﻪ ﺑﺈﺗﺒﺎﻋﻪ ﻟﻬﻮﺍﻩ ﻭ ﺍﻗﺘﺮﻑ ﺍﻟﻔﺎﺣﺸﺔ ﻭ ﻣﻦ ﺧﺮﺟﻮﺍ‬
‫ﻣﻌﻪ ﻣﻊ ﺷﺠﺮﺓ ﺍﻟﻬﻤﺞ ‪.‬ﻟﻘﺪ ﺃﺗﺎﻫﻢ ﺍﷲ ﺍﻵﻳﺎﺕ ﺑﻤﺎ ﺃﺭﺍﻫﻢ‬
‫ﻣﻦ ﺇﺧﻀﺎﻉ ﻟﻠﻤﻼﺋﻜﺔ ﻭ ﺣﻤﺎﻳﺔ ﻓﻲ ﺍﻟﺠﻨّﺔ ﻭ ﻣﺎ ﺃﺭﺍﻫﻢ‬
‫ﻣﻦ ﻋﺪﺍﻭﺓ ﺇﺑﻠﻴﺲ ﻭ ﻣﺎ ﺃﺟﺮﻯ ﻋﻠﻴﻬﻢ ﻣﻦ ﻧﻌﻢ ﻓﺄﺑﻰ‬
‫ءﺍﺩﻡ ﺇﻻّ ﻣﺴﺎﻳﺮﺓ ﻫﻮﺍﻩ‪.‬‬
‫ﻭ ﻗﺪ ﻳﻈﻦ ﻇﺎﻥ ﺃﻥّ ﺇﻧﺼﺎﺕ ﺁﺩﻡ ﻹﺑﻠﻴﺲ ﺗﻢّ ﻗﺒﻞ ﺇﺗﱢﺒَﺎﻋِﻪ‬
‫ﻟﻬﻮﺍﻩ ﻭ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ﺇﺫ ﺍﻵﻳﺔ ﺗﻘﻮﻝ‪:‬‬
‫"ﻓﺄَﺗْﺒَﻌَﻪُ ﺍﻟﺸﻴﻄﺎﻥ"‬
‫ﻓﻤﻦ ﺍﻟﺬﻱ ﺗَﺒﻊ ﺍﻵﺧﺮ؟‬
‫ﻟﻘﺪ ﺍﻧﺴﻠﺦ ﺁﺩﻡ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺧﺮﺝ ﻣﻦ ﺍﻟﺠﻨّﺔ ﻓﺄﺻﺒﺢ‬
‫ﺗﺎﺑﻌﺎ ﻟﻠﺸﻴﻄﺎﻥ ﻣﻄﻴﻌﺎ ﺳﻤﻴﻌﺎ ﻳﺪﻟﻪ ﻋﻠﻰ ﻣﻮﺍﻃﻦ ﺍﻟﻬﻼﻙ‬
‫ﻭ ﺃﺻﺒﺢ ﺍﻟﺸﻴﻄﺎﻥ ﺗﺎﺑﻌﺎ ﻟﻪ ﻣﻦ ﺧﻠﻒ ﻳﺴﻮﻗﻪ ﻭ ﻳﺠﻌﻠﻪ‬
‫ﺗﺎﺑﻌﺎ ﻟﻪ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ ﺑﻬﺬﺍ ﺍﻟﺴﻮﻕ ‪.‬ﺇﻥّ ﻟﻔﻆ" ﺃَﺗْﺒَﻌَﻪُ‬
‫ﺍﻟﺸﻴﻄﺎﻥ "ﺗﺮﺳﻢ ﻃﺮﻳﻘﺎ ﻟﻤﻦ ﻳﺮﻳﺪ ﺍﻟﺒﺤﺚ ﺍﻟﺠﺎﺩ ﻓﻲ‬
‫ﻣﻔﻬﻮﻡ ﺇﺑﻠﻴﺲ ﻭ ﺍﻟﺸﻴﺎﻃﻴﻦ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﺑﻌﻴﺪﺍ ﻋﻦ‬
‫ﺍﻟﺨﺮﺍﻓﺔ ﻭ ﻫﻮ ﺑﺤﺚ ﺳﻮﻑ ﻧﺮﺟﺌﻪ ﻟﻤﻮﺿﻮﻉ ﻣﺴﺘﻘﻞ‪.‬‬
‫ﻭ ﻟﻨﻌﺪ ﻟﻠﻤﻮﺿﻮﻉ ‪ ،‬ﻓﻐﻮﺍﻳﺔ ﺁﺩﻡ ﻟﻢ ﺗﺤﺪﺙ ﻓﻲ ﻟﺤﻈﺔ ﺑﻞ‬
‫ﺳﺒﻘﺘﻬﺎ ﺇﺭﻫﺎﺻﺎﺕ ‪.‬ﺇﺫ ﻛﺎﻥ ﻓﻲ ﻣﻘﺪﻭﺭ ﺍﻟﻤﻼﺋﻜﺔ ﺃﻥ‬
‫ﺗﻤﻨﻊ ﻫﺬﻩ ﺍﻟﺮﻏﺒﺔ ﺍﻟﻤﻠّﺤﺔ ﻭ ﺗﺠﻌﻞ ﺁﺩﻡ ﻓﻲ ﻣﺴﺘﻮﻯ‬
‫ﺍﻟﺮﻓﻌﺔ ﺍﻟﺘﻲ ﺗﻠﻴﻖ ﺑﺒﺮﻧﺎﻣﺞ ﺍﻟﺨﻼﻓﺔ ﻓﻲ ﺍﻷﺭﺽ "ﻭﻟﻮ‬
‫ﺷﺌﻨﺎ ﻟﺮﻓﻌﻨﺎﻩ ﺑﻬﺎ "ﻭ ﻟﻜﻦ ﻣﻦ ﺑﻨﻮﺩ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ‬
‫ﺍﻷﺳﺎﺳﻴﺔ ﺣﺮﻳﺔ ﺍﻹﺧﺘﻴﺎﺭ ﻭ ﻣﻤﺎﺭﺳﺔ ﻫﺬﻩ ﺍﻟﺤﺮﻳﺔ "ﻭ‬
‫ﻟﻜﻨّﻪ ﺃَﺧْﻠَﺪَ ﺇﻟﻰ ﺍﻷﺭﺽ ﻭ ﺍﺗﺒﻊّ ﻫﻮﺍﻩ "ﻭ ﻟﻢ ﻳﻌﻲ ﻣﻌﻨﻰ‬
‫ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ‪ ،‬ﻭﻣﻊ ﺃﻥّ ﺃﻟﻄﺎﻑ ﻛﺜﻴﺮﺓ ﺃﺣﺎﻃﺖ ﺑﻪ ﻟﻜﻨّﻪ‬
‫ﺃﺻﺮّ ﻋﻠﻰ ﺍﻟﺨﺮﻭﺝ‪ ،‬ﻓﻤﺜﻞ ﺇﺻﺮﺍﺭﻩ ﻛﻤﺜﻞ ﺍﻟﻜﻠﺐ ﺍﻟﺬﻱ‬
‫ﻣﻬﻢ ﻓﻌﻠﺖ ﻟﻪ ﻓﻠﻦ ﺗﻮﻗﻒ ﻟﻬﺜﻪ‪.‬‬
‫ﻟﻢ ﻳﺸﺒّﻪ ﺁﺩﻡ ﻓﻲ ﺍﻵﻳﺔ ﺑﺎﻟﻜﻠﺐ ﻭﻟﻢ ﺗﻘﻞ ﺍﻵﻳﺎﺕ "ﻫﻮ‬
‫ﻛﺎﻟﻜﻠﺐ "ﻭ ﺇﻧّﻤﺎ ﺷﺒﻬﺖ ﻣﺜﻞ ﺁﺩﻡ ﺑﻤﺜﻞ ﺍﻟﻜﻠﺐ ﻓﻲ‬
‫ﺍﻟﺤﺪﺙ‪ ،‬ﻓﻼ ﺍﻵﻳﺔ ﺍﻧﺘﻘﺪﺕ ﺍﻟﻜﻠﺐ ﻭ ﻻ ﺷﺒﻬﺖ ﺁﺩﻡ ﺑﻪ ‪.‬ﻭ‬
‫ﻻ ﺷﻚ ﺃﻥّ ﺇﻏﻔﺎﻝ ﺫﻛﺮ ﺍﺳﻢ ﺁﺩﻡ ﻓﻲ ﺍﻵﻳﺎﺕ ﻟﻪ ﺩﻻﻟﺘﻪ ﻭ‬
‫ﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺐ ﺫﻟﻚ ﺗﻘﺪﻳﺮ ﺍﻟﻤﻮﻟﻰ ﺟ ّﻞ ﺫﻛﺮﻩ ﻟﺘﻮﺑﺘﻪ ‪.‬ﻭ‬
‫ﻳﺘﻀﺢ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻣﻔﻬﻮﻡ ﺁﻳﺎﺕ ﺍﻷﻋﺮﺍﻑ‪:‬‬
‫ﺁﺩﻡ ﺃﻓﺴﺪ ﺍﻟﻤﻨﻬﺞ ﺑﺎﺧﺘﻼﻃﻪ ﺑﺎﻟﻬﻤﺞ ﺟﻨﺴﻴﺎ ﻭ ﺍﺟﺘﻤﺎﻋﻴﺎ‬
‫"ﺫﺍﻗﺎ ﺍﻟﺸﺠﺮﺓ"‬
‫ﻭ ﻟﻘﺪ ﺻُﻠّﺢ ﺍﻟﺒﺮﻧﺎﻣﺞ ﻓﻲ ﺫﺭﻳﺘﻪ ﻭ ﻟﻴﺲ ﻫﻨﺎﻙ ﺣﺠﺔ‬
‫ﻷﺣﺪ ﻓﻲ ﺍﻟﺘﻘﻮﻝ ﻋﻠﻰ ﺍﷲ ﺑﺄﻥ ﻻ ﺇﺭﺍﺩﺓ ﺣﺮّﺓ ﻟﻪ ﻭ ﻻ‬
‫ﺍﺧﺘﻴﺎﺭ ﺑﻔﻌﻞ ﺇﺷﺮﺍﻙ ﺃﺑﺎءﻧﺎ ﻓﻲ ﺑﻨﻴﺘﻬﻢ ﻣﻊ ﺍﻟﻬﻤﺞ‪ ،‬ﺑﻞ‬
‫ﺇﻥّ ﺑﺮﻧﺎﻣﺞ ﺇﺷﻬﺎﺩ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺻُﻠّﺢ ﺑﻌﺪ ﺇﻓﺴﺎﺩﻩ ﻭ ﻫﻮ‬
‫ﻣﻮﺟﻮﺩ ﻓﻲ ﺫﻭﺍﺗﻨﺎ ﻭ ﻣﻐﺮﻭﺯ ﻓﻴﻨﺎ ﻣﻊ ﺍﺳﺘﺤﺎﻟﺔ ﺗﺒﺪﻳﻠﻪ‬
‫ﺃﻭ ﺗﻐﻴﻴﺮﻩ‪ ،‬ﻓﺮﻓﺾ ﺍﻟﺸﻬﺎﺩﺓ ﻟﺮﺏ ﺍﻷﺭﺑﺎﺏ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‬
‫ﻫﻮ ﻣﻤﺎﺭﺳﺔ ﻟﻺﺧﺘﻴﺎﺭ ﻭ ﺍﻟﺤﺮﻳﺔ ﻭ ﻟﻴﺲ ﻧﺎﺑﻌﺎ ﻣﻦ ﺧﻄﺄ‬
‫ﺁﺩﻡ ﻭ ﻻ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﻠﻮﻩ ﺑﻔﻌﻞ ﺇﺻﻼﺣﻪ ﻓﻲ ﻧﺴﻞ ﺁﺩﻡ‬
‫ﺍﻷﻭﻝ ‪.‬‬
 ‫ﺇﻥّ ﻫﺬﺍ ﺍﻟﻤﺜﺎﻝ ﻋﻠﻰ ﻃﻮﻟﻪ ﻳﻮﺿﺢ ﺃﻥّ ﻭﺭﻭﺩ ﻟﻔﻆ‬
‫"ﺍﻟﺸﺮﻙ "ﻭﺗﻮﺍﺑﻌﻪ ﻣﺴﺘﻘﻼ ﻳﺪﻓﻌﻨﺎ ﻟﻠﺘﺴﺎﺅﻝ ﻋﻦ ﻗﻀﻴﺔ‬
‫ﺍﻹﺷﺘﺮﺍﻙ ﻭ ﺩﻭﺍﻋﻴﻪ ﻭ ﺷﺨﺼﻴﺎﺗﻪ ﻓﻲ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﻭﻻ‬
‫ﻳﻤﻜﻨﻨﺎ ﺑﺤﺎﻝ ﺃﻥ ﻧﺠﻌﻞ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻧﻤﻄﺎ ﻭﺍﺣﺪﺍ ﻳُﻘﺼﺪ ﺑﻪ‬
‫ﺗﺄﻟﻴﻪ ﻏﻴﺮ ﺍﷲ ﺃﻭ ﺟﻌﻞ ﺍﻟﻜﻮﻥ ﻣﺤﻜﻮﻣﺎ ﺑﺄﻛﺜﺮ ﻣﻦ ﺇﻟﻪ ‪.‬‬
‫ﻭﻟﻘﺪ ﺣﺪﺙ ﺧﻠﻂ ﻓﻲ ﻛﺘﺐ ﺍﻟﺘﻔﺴﻴﺮ ﺑﻴﻦ "ﻣﻊ ﺍﷲ "ﻭ‬
‫"ﺑﺎﷲ "ﻭ ﺃﺻﺒﺤﺖ ﺟﻤﻠﺔ "ﺗﺠﻌﻞ ﻣﻊ ﺍﷲ ﺇﻟﻬﺎ ﺁﺧﺮ "‬
‫ﻣﺮﺩﺍﻓﺔ ﻟﺠﻤﻠﺔ "ﺗﺸﺮﻙ ﺑﺎﷲ "ﻭ ﻟﻨﻘﺮﺃ‪:‬‬

‫"ﺇﻧّﺎ ﻛﻔﻴﻨﺎﻙ ﺍﻟﻤﺴﺘﻬﺰءﻳﻦ(‪ )95‬ﺍﻟﺬﻳﻦ ﻳﺠﻌﻠﻮﻥ ﻣﻊ ﺍﷲ‬

‫ﺇﻟﻬﺎ ءﺍﺧﺮ؛ ﻓﺴﻮﻑ ﺗﻌﻠﻤﻮﻥ(‪" )96‬ﺍﻟﺤﺠﺮ‬

‫"ﻻ ﺗﺠﻌﻞ ﻣﻊ ﺍﷲ ﺇﻟﻬﺎ ءﺍﺧﺮ ﻓﺘﻘﻌﺪ ﻣﺬﻣﻮﻣﺎ ﻣﺨﺬﻭﻻ "‬

‫ﺍﻹﺳﺮﺍء‪22:‬‬

‫"ﺍﻟﺬﻱ ﺟﻌﻞ ﻣﻊ ﺍﷲ ﺇﻟﻬﺎ ءﺍﺧﺮ ﻓﺄﻟﻘﻴﺎﻩ ﻓﻲ ﺍﻟﻌﺬﺍﺏ‬

‫ﺍﻟﺸّﺪﻳﺪ "ﻕ‪26:‬‬

‫"ﻭ ﻻ ﺗﺠﻌﻠﻮﺍ ﻣﻊ ﺍﷲ ﺇﻟﻬﺎ ءﺍﺧﺮ‪ ،‬ﺇﻧّﻰ ﻟﻜﻤـ ﻣﻨﻪ ﻧﺬﻳﺮ‬

‫ﻣﺒﻴﻦ "ﺍﻟﺬﺍﺭﻳﺎﺕ‪: 51‬‬

‫ﻭ ﻫﻨﺎ ﺍﻷﻣﺮ ﻫﻮ ﻓﻴﻤﻦ ﻟﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻰ ﻧﺪﺍء ﺭﻭﺣﻪ ﻭ‬

‫ﺍﻋﺘﻘﺪ ﺑﻮﺟﻮﺩ ﺃﻛﺜﺮ ﻣﻦ ﻣﺘﺼﺮﻑ ﻓﻲ ﺍﻟﻜﻮﻥ ﻭ ﻋﺪﺩ‬
‫ﻥ ﻛﻞ ﺷﻲء ﻓﻲ‬ ‫ﺗﺪﺧﻞ ﺍﻟﺴﻨﻦ ﺑﻴﻦ ﻗﻮﻯ ﻣﺘﻌﺪﺩﺓ ﻣﻊ ﺃ ّ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭ ﺍﻟﻜﻮﻥ ﻳﺸﻬﺪ ﺑﺄﺣﺪﻳﺔ ﺍﻟﻮﺍﺣﺪ ﺟ ّﻞ ﺫﻛﺮﻩ ‪.‬ﻭ‬
‫ﺃﺩﺍﺓ "ﻣﻊ "ﻛﺎﻓﻴﺔ ﻟﺮﺳﻢ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ‪.‬‬

‫ﻓﻤﺎ ﻣﻌﻨﻰ ﻭﺭﻭﺩ ﺟﻤﻞ ﻣﻦ ﻃﺮﺍﺯ "ﺍﻟﺸﺮﻙ ﺑﺎﷲ"؟ ﺃﻟﻴﺲ‬

‫ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻧﺴﺄﻝ ﻋﻨﺪ ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﺠﻤﻞ ﻋﻦ‬
‫ﻗﻀﻴﺔ ﺍﻟﺸﺮﻙ ﻭ ﺃﻋﻀﺎءﻫﺎ؟‬
 ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﷲ ﺳﺒﺐ ﺷﺮﻛﻲ‪ ،‬ﻓﻔﻲ ﺃﻱ ﻗﻀﻴﺔ ﻭ ﻓﻲ ﺃﻱ‬
‫ﻣﺴﺄﻟﺔ؟‬
‫ﺇﻥّ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻤﻄﺮﻭﺡ ﻳﻌﻄﻲ ﺍﻟﺠﻮﺍﺏ ‪.‬ﻓﺎﻹﻧﺴﺎﻥ ﺣﺮ ﻓﻲ‬
‫ﺍﺧﺘﻴﺎﺭﻩ ﻭ ﻓﻲ ﺇﺭﺍﺩﺗﻪ ﻭ ﻓﻲ ﺗﻘﺮﻳﺮ ﻣﺼﻴﺮﻩ ﻭ ﺣﺠﺔ ﺃﻥّ‬
‫ﺍﷲ ﻳﺘﺪﺧﻞ ﻓﻲ ﺍﺧﺘﻴﺎﺭﻩ ﻭ ﻳﻤﻠﻲ ﻋﻠﻴﻪ ﻭ ﻳﻔﺮﺽ ﻋﻠﻴﻪ‬
‫ﺷﻴﺌﺎ ﺧﻄﺄ ﻛﺒﻴﺮ ﻭ ﺣﺠﺔ ﻏﻴﺮ ﻣﻘﺒﻮﻟﺔ‪ ،‬ﻓﺎﷲ ﻋﻨﻮﺍﻥ‬
‫ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﻤﻮﺿﻮﻋﻴﺔ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﻟﻢ ﻳﺨﻠﻖ ﻓﻲ‬
‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﺎ ﻳﻌﻴﻖ ﺍﺧﺘﻴﺎﺭﻧﺎ ﻭ ﺁﻳﺎﺕ ﻣﻌﺼﻴﺔ ﺃﺑﻴﻨﺎ ﺁﺩﻡ‬
‫ﻭ ﺇﻓﺴﺎﺩﻩ ﻟﺒﺮﻧﺎﻣﺞ ﺍﻟﺨﻼﻓﺔ ﺑﻤﺤﺾ ﺍﺧﺘﻴﺎﺭﻩ ﻭ ﺇﺭﺍﺩﺗﻪ‬
‫ﻥ ﺍﻷﺑﺎء ﻻ‬ ‫ﺧﻴﺮ ﺩﻟﻴﻞ ﻭ ﻣﺎ ﻓﺼﻠﻨﺎﻩ ﻓﻲ ﺁﻳﺎﺕ ﺍﻷﻋﺮﺍﻑ ﺃ ّ‬
‫ﻳﻮﺭﺛﻮﻥ ﺍﻟﻌﺼﻴﺎﻥ ﻭ ﻻ ﺍﻟﻄﺎﻋﺔ ﻟﻸﺑﻨﺎء‪ ،‬ﻓﺎﻟﻤﺴﺄﻟﺔ‬
‫ﻓﺮﺩﻳﺔ‪ ،‬ﻭ ﻛﻞ ﻣﻨّﺎ ﺛُﺒّﺚ ﻓﻴﻪ ﻭ ﻏﺮﺯ ﻓﻴﻪ ﺇﺷﻬﺎﺩ ﺍﻟﺮﺑﻮﺑﻴﺔ‬
‫ﻭ ﻧُﻔﺨﺖ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﺍﻟﺘﻲ ﻣﻦ ﺑﻴﻦ ﺃﺳﺎﺳﻴﺎﺗﻬﺎ ﺣﺮﻳﺔ‬
‫ﺍﻹﺧﺘﻴﺎﺭ ‪.‬ﻭ ﻟﻨﻘﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻮﺿﺢ ﻣﺎ ﺳﻄﺮﻧﺎﻩ‬
‫‪:‬‬

‫"ﺳﻴﻘﻮﻝ ﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ ﻟﻮ ﺷﺎء ﺍﷲ ﻣﺎ ﺃﺷﺮﻛﻨﺎ ﻭﻻ‬

‫ءﺍﺑﺂﺅﻧﺎ ﻭ ﻻ ﺣﺮّﻣﻨﺎ ﻣﻦ ﺷﻲء؛ ﻛﺬﻟﻚ ﻛﺬّﺏ ﺍﻟّﺬﻳﻦ ﻣﻦ‬
‫ﻗﺒﻠﻬﻤـ ﺣﺘّﻰ ﺫﺍﻗﻮﺍ ﺑﺄﺳﻨﺎ‪ ،‬ﻗﻞ ﻫﻞ ﻋﻨﺪﻛﻢ ﻣﻦ ﻋﻠﻤـ‬
‫ﻓﺘﺨﺮﺟﻮﻩ ﻟﻨﺎ‪ ،‬ﺇﻥ ﺗﺘﺒﻌﻮﻥ ﺇﻻّ ﺍﻟﻈﻦ ﻭ ﺇﻥ ﺃﻧﺘﻤـ ﺇ ّﻻ‬
‫ﺗﺨﺮﺻﻮﻥ(‪ )148‬ﻗﻞ ﻓﻠﻠّﻪ ﺍﻟﺤﺠّﺔ ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﻓﻠﻮ ﺷﺎء‬
‫ﻟﻬﺪﺍﻛﻢ ﺃﺟﻤﻌﻴﻦ(‪" )149‬ﺍﻷﻧﻌﺎﻡ‬

‫ﻓﻠﻔﻆ "ﺃﺷﺮﻛﻮﺍ "ﻭﺭﺩ ﻫﻨﺎ ﻣﺴﺘﻘﻼ ﺩﻭﻥ ﺯﻳﺎﺩﺓ "ﺑﺎﷲ"‪،‬‬

‫ﻓﻬﻢ ﺃﺷﺮﻛﻮﺍ ﻣﻦ ﻭ ﻓﻲ ﻣﺎﺫﺍ؟ ﻭ ﺣﺘّﻰ ﻳﻨﺘﻔﻲ ﻣﻌﻨﻰ ﺃﻥّ‬
‫ﺍﻟﺸﺮﻙ ﻣﺮﺍﺩﻑ ﻟﺠﻌﻞ ﺁﻟﻬﺔ ﺃﺧﺮﻯ ﻣﻊ ﺍﷲ ﺃﻭ ﻣﻦ ﺩﻭﻥ‬
‫ﺍﷲ ﻭﺭﺩ ﺍﻋﺘﺮﺍﻑ ﻫﺆﻻء ﺑﺎﷲ "ﻟﻮ ﺷﺎء ﺍﷲ ﻣﺎ‬
‫ﺃﺷﺮﻛﻨﺎ ‪".‬ﻭﻳﺘﻀﺢ ﻣﻦ ﺍﻵﻳﺔ ‪ 149‬ﻣﻔﻬﻮﻡ "ﺍﻟﺬﻳﻦ‬
‫ﺍﺷﺮﻛﻮﺍ "ﺑﺄﻥّ ﺍﷲ ﺟﻌﻞ ﺣﺮﻳﺔ ﺍﻹﺧﺘﻴﺎﺭ ﻟﻜﻞ ﻓﺮﺩ "ﻓﻠﻮ‬
‫ﺷﺎء ﻟﻬﺪﺍﻛﻢ ﺃﺟﻤﻌﻴﻦ "ﻭ ﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ ﺗﻨﺎﺯﻟﻮﺍ ﻋﻦ‬
 ‫ﺍﺧﺘﻴﺎﺭﻫﻢ ﻭ ﺃﺷﺮﻛﻮﺍ ﻏﻴﺮﻫﻢ ﻓﻲ ﻫﺬﺍ ﺍﻹﺧﺘﻴﺎﺭ ﻭ ﻛﺎﻥ‬
‫ﺣﺮﻱ ﺑﻬﻢ ﺃﻥ ﻻ ﻳﺘﺒﻌﻮﺍ ﻇﻨﻮﻥ ﻣﻦ ﺃﺷﺮﻛﻮﻫﻢ ﻓﻲ‬
‫ﺣﻜﻤﻬﻢ ﺑﺪﻭﻥ ﻋﻠﻤـ ‪.‬ﻭ ﷲ ﺍﻟﺤﺠّﺔ ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﻓﻤﻊ ﺿﻌﻒ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺇﺣﺎﻃﺘﻪ ﺑﻜﻴﻔﻴﺔ ﻋﻠﻤـ ﺍﷲ ﻓﻬﻮ ﻳﺪﺭﻱ ﺃﻧّﻪ‬
‫ﻣﺨﺘﺎﺭ ﺣﺮ‪.‬‬

‫ﻭ ﻧﻔﻬﻢ ﺍﻵﻥ ﻟﻤﺎﺫﺍ ﺍﻋﺘﺒﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻥّ ﺍﻟﺸﺮﻙ ﻇﻠﻢ ﻋﻈﻴﻢ‬

‫‪:‬‬

‫"ﻭ ﺇﺫ ﻗﺎﻝ ﻹﺑﻨﻪ ﻭ ﻫﻮ ﻳﻌﻈﻪ ﻳﺎ ﺑﻨﻲ ﻻ ﺗﺸﺮﻙ ﺑﺎﷲ‪ ،‬ﺇﻥّ‬

‫ﺍﻟﺸﺮﻙ ﻟﻈﻠﻤﺖ ﻋﻈﻴﻤـ "ﻟﻘﻤﺎﻥ ‪13‬‬
‫ﻓﺎﺗﻬﺎﻡ ﺍﷲ ﺑﺎﻟﺘﺪﺧﻞ ﻭ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻤﺮء ﻭ‬
‫ﺣﺮﻳﺘﻪ ﻇﻠﻢ ﻣﻦ ﺣﻴﺚ ﻭﺻﻒ ﺍﷲ ﺑﻐﻴﺎﺏ ﺍﻟﺤﻜﻤﺔ ﻓﻲ‬
‫ﺧﻠﻘﻪ ﻟﻠﻜﻮﻥ ﻭ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺤﺮ ﺍﻟﻤﺨﺘﺎﺭ‪.‬‬

‫ﻭ ﺗﺒﻘﻰ ﺍﻟﻤﺴﺄﻟﺔ ﺟﺪﻳﺮﺓ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻋﻨﺪ ﻭﺭﻭﺩ ﺍﻟﺸﺮﻙ ﻭ‬

‫ﺍﺷﺘﻘﺎﻗﺎﺕ ﺍﻟﺸﺮﻙ ﻭ ﺍﺳﻤﺎءﻩ ﻣﺴﺘﻘﻠﺔ‪:‬‬
‫ﻣﺸﺮﻙ ‪/‬ﻣﺸﺮﻛﺔ‬
‫ﻣﺸﺮﻛﻮﻥ ـ ﻣﺸﺮﻛﻴﻦ ‪/‬ﻣﺸﺮﻛﺎﺕ‬

‫ﻓﻠﻨﺤﺎﻭﻝ ﺍﻛﺘﺸﺎﻑ ﺩﻻﻟﺔ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻣﻌﺘﻤﺪﻳﻦ ﻋﻠﻰ ﻣﺎ‬

‫ﻭﺻﻠﻨﺎ ﺇﻟﻴﻪ ﺳﺎﺑﻘﺎ ﻣﻦ ﻧﺘﺎﺋﺞ ﻭﺑﺘﺄﻣﻞ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ‬
‫ﺍﻟﺘﻲ ﻭﺭﺩ ﻓﻴﻬﺎ ﺍﻷﻟﻔﺎﻅ ﺃﻋﻼﻩ ﻣﺴﺘﻘﻠﺔ‪ ،‬ﺃﻱ ﻏﻴﺮ ﻣﻘﺮﻭﻥ‬
‫ﺑﺠﻤﻠﺔ "ﺑﺎﷲ "ﺃﻭ "ﻣﻊ ﺍﷲ‪" .‬‬

‫ﺇﻥّ ﻫﺬﻩ ﺍﻟﻤﻨﻬﺠﻴﺔ ﺿﺮﻭﺭﻳﺔ ﺇﺫ ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻷﻟﻔﺎﻅ‬

‫ﻣﺴﺘﻘﻠﺔ ﻻ ﻳﺴﻤﺢ ﻟﻨﺎ ﺃﻥ ﻧﻘﺪﺭ ﻣﺤﺬﻭﻓﺎ ﻭ ﻧﻌﺘﺒﺮ ﻟﻔﻆ‬
‫"ﻣﺸﺮﻛﻴﻦ "ﻣﺮﺍﺩﻓﺎ ﻝ "ﻣﺸﺮﻛﻴﻦ ﺑﺎﷲ "ﺃﻭ ﻝ‬
‫"ﻣﺸﺮﻛﻴﻦ ﻣﻊ ﺍﷲ"‪ ،‬ﻓﻜﺘﺎﺏ ﺍﷲ ﺣﻖ ﻭ ﻋﺒﺎﺭﺍﺗﻪ ﺣﻖ ﻭ‬
‫ﻻ ﻳﺠﻮﺯ ﺇﻃﻼﻗﺎ ﺃﻥ ﻧﻘﺪﺭ ﻣﺤﺬﻭﻓﺎﺕ ﻭ ﻛﺄﻧّﻬﺎ ﻧُﺴﻴﺖ ﻓﻲ‬
 ‫ﺍﻵﻳﺔ ﺃﻭ ﻭ ﻛﺄﻧّﻬﺎ ﺑﺪﻳﻬﻴﺔ ﺍﻟﻮﺟﻮﺩ ﻓﺤﺬﻓﺖ ﺗﻘﺪﻳﺮﺍ !!!‬
‫ﻓﻠﻤﺎﺫﺍ ﺃﺗﺖ ﻣﻘﺮﻭﻧﺔ ﺑﺎﷲ ﻭ ﺍﻟﺸﻴﻄﺎﻥ ﻭ ﺍﻟﺨﻠﻖ ﻓﻲ‬
‫ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺍﻟﺘﻲ ﺳﻨﻌﺮﺿﻬﺎ؟‬
‫ﻓﻠﻨﻘﺮﺃ‪:‬‬

‫"ﻓﺈﺫﺍ ﻗﺮﺃﺕَ ﺍﻟﻘﺮءﺍﻥ ﻓﺎﺳﺘﻌﺬ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‬

‫ﺍﻟﺮّﺟﻴﻤـ (‪ )98‬ﺇﻧّﻪ ﻟﻴﺲ ﻟﻪ ﺳﻠﻄﺎﻥ ﻋﻠﻰ ﺍﻟّﺬﻳﻦ ءﺍﻣﻨﻮﺍ‬
‫ﻭ ﻋﻠﻰ ﺭﺑّﻬﻤـ ﻳﺘﻮﻛّﻠﻮﻥ(‪ )99‬ﺇﻧّﻤﺎ ﺳﻠﻄﺎﻧﻪ ﻋﻠﻰ ﺍﻟّﺬﻳﻦ‬
‫ﻳﺘﻮﻟﻮﻧﻪ ﻭ ﺍﻟّﺬﻳﻦ ﻫﻢ ﺑﻪ ﻣﺸﺮﻛﻮﻥ(‪)" 100‬ﺍﻟﻨﺤﻞ‪.‬‬
‫ﻓﻬﺆﻻء ﺑﺎﻟﺸﻴﻄﺎﻥ ﺃﺻﺒﺤﻮﺍ ﻣﺸﺮﻛﻮﻥ‪ ،‬ﺃﻱ ﺃﻧّﻬﻢ ﻭﻗﻌﻮﺍ‬
‫ﺗﺤﺖ ﺳﻠﻄﺎﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺑﺎﻋﻮﻩ ﺣﺮﻳﺔ ﺍﺧﺘﻴﺎﺭﻫﻢ ﻭ‬
‫ﻭﻗﻌﻮﺍ ﺗﺤﺖ ﺗﺄﺛﻴﺮﻩ‪ ،‬ﻭ ﻻ ﻳﻤﻜﻦ ﻓﻬﻢ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺃﻥّ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻟﻪ ﺷﺮﻳﻚ‪.‬‬

‫"ﺫﻟﻚ ﻭ ﻣﻦ ﻳﻌﻈّﻢ ﺣﺮﻣﺎﺕ ﺍﷲ ﻓﻬﻮ ﺧﻴﺮ ﻟﻪ ﻋﻨﺪ ﺭﺑّﻪ‪،‬‬

‫ﻭ ﺃﺣﻠّﺖ ﻟﻜﻢ ﺍﻷﻧﻌﺎﻡ ﺇﻻّ ﻣﺎ ﻳﺘﻠﻰ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺎﺟﺘﻨﺒﻮﺍ‬
‫ﺍﻟﺮﺟﺲ ﻣﻦ ﺍﻷﻭﺛﺎﻥ ﻭ ﺍﺟﺘﻨﺒﻮﺍ ﻗﻮﻟـ ﺍﻟﺰﻭﺭ(‪ )30‬ﺣﻨﻔﺂء‬
‫ﷲ ﻏﻴﺮ ﻣﺸﺮﻛﻴﻦ ﺑﻪ؛ ﻭ ﻣﻦ ﻳﺸﺮﻙ ﺑﺎﷲ ﻓﻜﺄﻧّﻤﺎ ﺧ ّﺮ ﻣﻦ‬
‫ﺍﻟﺴﻤﺂء ﻓﺘَﺨﻄﻔﻪ ﺍﻟﻄّﻴﺮ ﺃﻭ ﺗﻬﻮﻱ ﺑﻪ ﺍﻟﺮّﻳﺢ ﻓﻲ ﻣﻜﺎﻥ‬
‫ﺳﺤﻴﻖ(‪)" 31‬ﺍﻟﺤﺞ‬

‫ﻓﺎﻟﺬﻱ ﻳﺸﺮﻙ ﺑﺎﷲ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﺮﺭ ﻓﻲ ﺷﻲء ﻓﻬﻮ‬

‫ﻛﻤﻦ ﻳﺨﺮ ﻣﻦ ﺍﻟﺴﻤﺎء ﻻ ﻳﺴﺘﻄﻴﻊ ﺗﻮﻗﻴﻒ ﺳﻘﻮﻃﻪ ﺇﻻّ‬
‫ﺑﺎﻹﺻﺪﺍﻡ ﺑﻄﻴﺮ (ﻛﻞ ﻣﺎ ﻳﻌﻠﻮ ﻋﻦ ﺍﻷﺭﺽ ﻭ ﻳﺴﺘﻘﺮ ﻓﻲ‬
‫ﺍﻟﺴﻤﺎء) ﺃﻭ ﻳﺼﻄﺪﻡ ﺑﺎﻟﺜﺮﻯ‪ ،‬ﻭ ﺍﻟﻤﻌﻨﻰ ﺃﻥّ ﺗﺪﺧﻞ ﺍﷲ‬
‫ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻳﻤﻨﻌﻪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺃﻱ ﺍﺧﺘﻴﺎﺭ‪،‬‬
‫ﻓﺎﻟﻜﺎﺋﻨﺎﺕ ﺍﻷﺧﺮﻯ ﻟﻮ ﺗﺪﺧﻠﺖ ﻓﻲ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﻭ‬
‫ﺍﺧﺘﻴﺎﺭﻩ ﻟﺘﺮﻛﺖ ﻟﻪ ﻣﺠﺎﻻ ﺃﻡ ﺃﻥ ﻳﺘﺪﺧﻞ ﺍﷲ ﻭ ﻳﺸﺮﻙ‬
‫ﺍﻟﻤﺮء ﻓﻲ ﺍﺧﺘﻴﺎﺭﻩ ﻓﻬﺬﺍ ﻣﺴﺘﺤﻴﻞ ﻷﻥّ ﺗﺪﺧﻞ ﺍﷲ ﻣﻌﻨﺎﻩ‬
‫ﺍﺳﺘﺤﺎﻟﺔ ﺑﻘﺎء ﺃﺩﻧﻰ ﺣﺮﻳﺔ ﻭ ﺍﺧﺘﻴﺎﺭ ﻟﻠﻔﺮﺩ‪ ،‬ﻭﺍﻟﺒﻼﻍ‬
 ‫ﺍﻟﻤﺒﻴﻦ ﻳﺆﻛﺪ ﺃﻥّ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥّ ﻻ ﻳﺸﺮﻙ ﺑﺎﷲ ﺷﻴﺌﺎ‪،‬‬
‫ﺃﻱ ﻻ ﻳﺠﻌﻞ ﺍﷲ ﺳﺒﺒﺎ ﻓﻲ ﻣﺸﺎﺭﻛﺔ ﺃﻱ ﺷﻲء ﻟﻪ ﻓﻲ‬
‫ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﻭ ﺑﻬﺬﺍ ﻓﺎﻟﻘﺮﺁﻥ ﻳﺆﻛﺪ ﺣﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤﻄﻠﻘﺔ‬
‫ﻭ ﺃﻥّ ﻻ ﺷﻲء ﻳﻌﻴﻘﻬﺎ ﺑﺘﺎﺗﺎ‪.‬‬
‫ﻭ ﻧﺮﻯ ﻓﻲ ﺁﻳﺎﺕ ﺍﻟﺤﺞ ﺗﻘﺎﺑﻞ ﻭ ﺗﻀﺎﺩ ﺑﻴﻦ ﺍﻟﺤﻨﻴﻔﻴﺔ‬
‫ﻭﺍﻟﺸﺮﻙ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻲ‪ ،‬ﻓﺎﻟﺤﻨﻒ ﻛﻤﺎ ﺳﻴﺄﺗﻲ ﺑﻴﺎﻧﻪ‬
‫ﻫﻮ ﺍﻟﻤﻴﻞ ﻣﻊ ﺍﻟﺒﻴﻨﺎﺕ ﻛﻠﻤﺎ ﻇﻬﺮﺕ ﻭﺍﻹﺫﻋﺎﻥ ﻟﻬﺎ ﻭﻫﻮ‬
‫ﻣﻨﺎﻗﺾ ﻟﻠﺘﻬﻮﺩ ﻭ ﺍﻟﺘﻨﺼﺮ ﻭ ﻟﻨﻘﺮﺃ‪:‬‬

‫"ﻭ ﻛﺬﻟﻚ ﻧﺮﻱ ﺇﺑﺮﺍﻫﻴﻤـ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﻭ‬

‫ﻟﻴﻜﻮﻥ ﻣﻦ ﺍﻟﻤﻮﻗﻨﻴﻦ(‪ )75‬ﻓﻠﻤّﺎ ﺟﻦّ ﻋﻠﻴﻪ ﺍﻟﻠﻴﻞ ﺭءﺍ‬
‫ﺐ‬
‫ﻛﻮﻛﺒﺎ‪ ،‬ﻗﺎﻝ ﻫﺬﺍ ﺭﺑّﻲ؟ ﻓﻠﻤّﺎ ﺃﻓﻞ ﻗﺎﻝ ﻻ ﺃﺣ ّ‬
‫ﺍﻷﻓﻠﻴﻦ(‪ )76‬ﻓﻠﻤّﺎ ﺭءﺍ ﺍﻟﻘﻤﺮ ﺑﺎﺯﻏﺎ ﻓﺎﻝ ﻫﺬﺍ ﺭﺑّﻲ؟ ﻓﻠﻤّﺎ‬
‫ﻦ ﻣﻦ ﺍﻟﻘﻮﻣـ‬‫ﺃﻓﻞ ﻗﺎﻝ ﻟﺌﻦ ﻟﻢ ﻳﻬﺪﻧﻲ ﺭﺑّﻲ ﻷﻛﻮﻧ ّ‬
‫ﺍﻟﻀﺂﻟﻴﻦ(‪ )77‬ﻓﻠﻤّﺎ ﺭءﺍ ﺍﻟﺸﻤﺲ ﺑﺎﺯﻏﺔ ﻗﺎﻝ ﻫﺬﺍ ﺭﺑّﻲ‬
‫ﻫﺬﺍ ﺃﻛﺒﺮ؟ ﻓﻠﻤّﺎ ﺃﻓﻠﺖ ﻗﺎﻝ ﻳﺎﻗﻮﻣـ ﺇﻧّﻲ ﺑﺮﻱء ﻣﻤّﺎ‬
‫ﺗﺸﺮﻛﻮﻥ(‪ )78‬ﺇﻧّﻲ ﻭﺟّﻬﺖ ﻭﺟﻬﻲ ﻟﻠّﺬﻱ ﻓﻄﺮ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﺣﻨﻴﻔﺎ‪ ،‬ﻭ ﻣﺂ ﺃﻧﺎ ﻣﻦ‬
‫ﺍﻟﻤﺸﺮﻛﻴﻦ(‪)" 79‬ﺍﻷﻧﻌﺎﻡ‬
‫ﻫﻜﺬﺍ ﻳﺤﻨﻒ ﺇﺑﺮﺍﻫﻴﻤـ ﻣﻦ ﻣﺸﺎﺭﻛﺔ ﻗﻮﻣﻪ (ﺷﺮﻙ ﺑﻠﻐﺔ‬
‫ﺍﻟﻘﺮﺁﻥ )ﺍﻟﺬﻳﻦ ﺗﻮﻗﻔﻮﺍ ﻋﻦ ﺭﺅﻳﺔ ﺍﻟﺒﻴﻨﺎﺕ ﺇﻟﻰ ﻓﺎﻃﺮ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﺧﻄﻮﺓ ﺧﻄﻮﺓ ﻣﻦ ﺍﻟﻜﻮﻛﺐ ﺇﻟﻰ‬
‫ﺍﻟﻘﻤﺮ ﺇﻟﻰ ﺍﻟﺸﻤﺲ ﻭﺻﻮﻻ ﺇﻟﻰ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ‬
‫ﺍﻷﺭﺽ ‪.‬ﻓﺎﻟﺤﻨﻒ ﻫﻮ ﺍﻹﻋﺘﺮﺍﻑ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻭ ﺍﻹﻧﺼﻴﺎﻉ‬
‫ﻟﻬﺎ ﻭ ﺍﻟﻤﻴﻞ ﻟﻠﺪﻟﻴﻞ ﻭ ﻋﻜﺴﻪ ﺍﻟﺸﺮﻙ (ﺍﻟﻤﺸﺎﺭﻛﺔ) ﻭ‬
‫ﺍﻟﺘﻬﻮﺩ (ﺍﻹﻧﺤﺼﺎﺭ ﻓﻲ ﻓﻜﺮ ﺍﻟﺴﺎﺑﻘﻴﻦ ﻭ ﺍﻷﺳﻼﻑ) ﻭ‬
‫ﺍﻟﺘﻨﺼﺮ (ﻣﻨﺎﺻﺮﺓ ﺍﻟﻤﻌﺎﺻﺮﻳﻦ ﺩﻭﻥ ﺩﻟﻴﻞ ﻭ ﺣﺠﺔ) ‪.‬ﻭ‬
‫ﻟﻨﺒﻘﻰ ﻣﻊ ﺇﺑﺮﺍﻫﻴﻢ ﻛﻲ ﻧﻘﺘﻨﻊ ﺑﺤﻨﻔﻪ ﻭ ﺑﺎﺑﺘﻌﺎﺩﻩ ﻋﻦ‬
‫ﺍﻟﺸﺮﻙ ﻭ ﺍﻟﺘﻬﻮﺩ ﻭ ﺍﻟﺘﻨﺼﺮ ‪:‬‬
‫"ﻭ ﻗﺎﻟﻮﺍ ﻛﻮﻧﻮﺍ ﻫﻮﺩﺍ ﺃﻭ ﻧﺼﺎﺭﻯ ﺗﻬﺘﺪﻭﺍ !!!ﻗﻞ ﺑﻞ ﻣﻠّﺔ‬
‫ﺇﺑﺮﺍﻫﻤـ ﺣﻨﻴﻔﺎ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ "ﺍﻟﺒﻘﺮﺓ ‪135:‬‬

‫ﻓﺈﺑﺮﺍﻫﻴﻢ ﻻ ﻳﻄﻠﺐ ﺍﻟﻬﺪﺍﻳﺔ ﻣﻤﻦ ﺳﺒﻘﻪ ﺑﻤﺠﺮﺩ ﺳﺒﻘﻪ‬

‫ﺍﻟﺘﺎﺭﻳﺨﻲ (ﺍﻟﺘﻬﻮﺩ) ﻭ ﺇﺑﺮﺍﻫﻴﻢ ﻻ ﻳﻨﺼﺮ ﻭ ﻻ ﻳﻨﺘﺼﺮ‬
‫ﻟﻤﻌﺎﺻﺮﻳﻪ ﺑﺴﺒﺐ ﻗﻮﻣﻲ ﺃﻭ ﻟﺴﺎﻧﻲ ﺃﻭ ﺃﻳﺪﻳﻮﻟﻮﺟﻲ‬
‫"ﻧﺼﺎﺭﻯ "ﺑﻞ ﻣﻠﺘّﻪ ﺍﻟﺤﻨﻴﻔﻴﺔ ﺍﻟﺘﻲ ﺗﺘﻘﺒﻞ ﺍﻟﺪﻟﻴﻞ ﻭ‬
‫ﺗﺤﻨﻒ ﻋﻦ ﻏﻴﺮﻩ ﺣﻴﻦ ﻇﻬﻮﺭﻩ ﻭ ﺇﺑﺮﺍﻫﻴﻢ ﻻ ﻳﺴﻌﻰ‬
‫ﻟﻤﺸﺎﺭﻛﺔ ﻏﻴﺮﻩ ﻭﻻ ﺩﻓﻊ ﺃﺣﺪ ﺃﻥ ﻳﺸﺎﺭﻛﻪ ﻓﻲ ﻓﻜﺮﻩ ﺩﻭﻥ‬
‫ﻥ‬
‫ﻗﻨﺎﻋﺔ ﻭ ﺑﻴﻨﺎﺕ( ﺃﺳﺘﻌﻤﻞ ﻟﻔﻆ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻣﻊ ﺃ ّ‬
‫ﺍﻟﺼﺤﻴﺢ ﻫﻮ ﻟﻔﻆ ﺷﺮﻙ‪).‬‬

‫ﻭ ﻧﺒﻴﻨّﺎ ﺍﻟﻜﺮﻳﻢ ﺃُﻣﺮ ﺑﺎﺗﺒﺎﻉ ﻣﻠّﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺤﻨﻴﻔﻴﺔ‪:‬‬

‫"ﺛﻢّ ﺃﻭﺣﻴﻨﺂ ﺇﻟﻴﻚ ﺃﻥ ﺍﺗّﺒﻊ ﻣﻠّﺔ ﺇﺑﺮﺍﻫﻴﻤـ ﺣﻨﻴﻔﺎ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ‬

‫ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ "ﺍﻟﻨﺤﻞ‬

‫"ﻗﻞ ﻳﺎﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻥ ﻛﻨﺘﻢ ﻓﻲ ﺷﻚ ﻣﻦ ﺩﻳﻨﻲ ﻓﻶ ﺃﻋﺒﺪ‬

‫ﺍﻟّﺬﻳﻦ ﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭ ﻟﻜﻦ ﺃﻋﺒﺪ ﺍﷲ ﺍﻟﺬﻱ‬
‫ﻳﺘﻮﻓﺎﻛﻢ‪ ،‬ﻭ ﺃﻣﺮﺕ ﺃﻥ ﺃﻛﻮﻥ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ(‪ )104‬ﻭ ﺃﻥ‬
‫ﺃﻗﻢ ﻭﺟﻬﻚ ﻟﻠﺪﻳﻦ ﺣﻨﻴﻔﺎ ﻭ ﻻ ﺗﻜﻮﻧﻦّ ﻣﻦ‬
‫ﺍﻟﻤﺸﺮﻛﻴﻦ(‪" )195‬ﻳﻮﻧﺲ‬

‫ﻭ ﻛﻞ ﺍﻟﻨﺎﺱ ﺃُﻣﺮﻭﺍ ﺃﻥ ﻳﺴﻠﻜﻮﺍ ﺳﺒﻴﻞ ﺍﻟﺤﻨﻴﻔﻴﺔ ﻟﻴﺮﺗﻘﻮﺍ‬

‫ﻭ ﻳﺒﺘﻌﺪﻭﺍ ﻋﻦ ﺷﺮﻙ ﺍﻟﻨﺎﺱ ﻭ ﺇﺷﺮﺍﻛﻬﻢ ﻓﻲ ﻓﻜﺮ ﻟﻢ‬
‫ﻳﻘﺘﻨﻌﻮﺍ ﺑﻪ ﺃﻭ ﻓﻲ ﺃﺩﻟﺔ ﻟﻢ ﻳﺼﻠﻮﺍ ﺇﻟﻰ ﺇﺩﺭﺍﻛﻬﺎ ﺑﻌﺪ‪ ،‬ﻭ‬
‫ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﺃﻥّ ﺣﺮﻳﺘﻬﻢ ﻛﺎﻣﻠﺔ ﻻ ﻳﺘﺪﺧﻞ ﺍﷲ‬
‫ﻓﻲ ﺻﻨﻌﻬﺎ ﺃﻭ ﻓﻲ ﺗﻐﻴﻴﺮﻫﺎ ﻭ ﻟﻨﻘﺮﺃ ﻫﺎﺫﻳﻦ ﺍﻟﺸﺎﻫﺪﻳﻦ‪:‬‬

‫"ﺣﻨﻔﺎء ﷲ ﻏﻴﺮ ﻣﺸﺮﻛﻴﻦ ﺑﻪ "ﺍﻟﺤﺞ‪31‬‬

 ‫"ﻓﻠّﻤﺎ ﺟﺂءﺗﻬﻢ ﺭﺳﻠﻬﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻓﺮﺣﻮﺍ ﺑﻤﺎ ﻋﻨﺪﻫﻢ ﻣﻦ‬
‫ﺍﻟﻌﻠﻤـ ﻭ ﺣﺎﻕ ﺑﻬﻢ ﻣّﺎ ﻛﺎﻧﻮﺍ ﺑﻪ ﻳﺴﺘﻬﺰءﻭﻥ(‪ )83‬ﻓﻠﻤّﺎ‬
‫ﺭﺃﻭﺍ ﺑﺄﺳﻨﺎ ﻗﺎﻟﻮﺍ ءﺍﻣﻨّﺎ ﺑﺎﷲ ﻭﺣﺪﻩ ﻭ ﻛﻔﺮﻧﺎ ﺑﻤﺎ ﻛﻨّﺎ ﺑﻪ‬
‫ﻣﺸﺮﻛﻴﻦ(‪)" 84‬ﻏﺎﻓﺮ‬

‫ﻓﺎﻹﻧﺴﺎﻧﻴﺔ ﻣﻄﺎﻟﺒﺔ ﺩﻭﻣﺎ ﺑﻤﺮﺍﺟﻌﺔ ﻣﺎ ﻭﺻﻠﻬﺎ ﻭ ﺍﺳﺘﻘﺮ‬

‫ﺇﻟﻴﻬﺎ ﻣﻦ ﻋﻠﻢ ﻭ ﻣﺎ ﺗﻌﺘﻘﺪ ﺃﻧّﻪ ﺍﻟﺤﻖ ﺍﻟﻤﻄﻠﻖ "ﺑﻤﺎ‬
‫ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤـ " ﻭﻻ ﺗﺴﺘﻬﺰﺉ ﺑﻤﺎ ﻳُﻄﺮﺡ ﻣﻦ ﺑﻴﻨﺎﺕ‬
‫ﺟﺪﻳﺪﺓ ﺑﻞ ﻋﻠﻴﻬﺎ ﺗﺪﻗﻴﻖ ﺍﻟﻨﻈﺮ ﻗﺒﻞ ﺍﻟﺘﺮّﺩﻱ‪ ،‬ﻓﺴﺴﺐ‬
‫ﺗﺮﺩﻳﻬﺎ ﻓﻲ ﺍﻵﻳﺔ ﻫﻮ ﺳﺒﺐ ﺍﺷﺘﺮﺍﻛﻬﺎ ﺍﻟﺠﻤﺎﻋﻲ ﻓﻲ‬
‫ﺧﻄﺄﻫﺎ ﺑﺴﺒﺐ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻗﺺ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﻭﻟﻢ‬
‫ﺗﻠﺘﻔﺖ ﻟﻠﺤﻖ ﺍﻟﺠﺪﻳﺪ ﻭ ﺍﻟﺒﻴﻨﺎﺕ ﺍﻟﺠﺪﻳﺪﺓ‪.‬‬

‫ﺇﻟﻰ ﻫﻨﺎ ﻭﻟﻐﺮﺽ ﺍﻹﺧﺘﺼﺎﺭ ﻧﻘﻒ ﻟﻨﺴﺠﻞ ﻣﺠﻤﻮﻋﺔ ﻣﻦ‬

‫ﺍﻟﻤﻼﺣﻈﺎﺕ ﻭ ﻧﺨﺘﻢ ﺑﻘﺮﺍءﺓ ﻣﺨﺘﺼﺮﺓ ﻵﻳﺎﺗﻴﻦ ﻛﺜُﺮ‬
‫ﺣﻮﻟﻬﻢ ﺍﻟﺠﺪﻝ‪.‬‬
‫ﺇﻥّ ﺍﻟﺸﺮﻙ ﺑﺎﷲ ﻟﻴﺲ ﻫﻮ ﺍﻹﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﺁﻟﻬﺔ ﻣﻊ ﺍﷲ‬
‫ﺑﻞ ﻫﻮ ﺇﺗﻬﺎﻡ ﺍﷲ ﺑﻤﺸﺎﺭﻛﺔ ﺍﻟﻌﺒﺪ ﻓﻲ ﺍﺧﺘﻴﺎﺭﻩ ﻭ ﻗﺮﺍﺭﻩ‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﺬﻱ ﻻ ﻳﻤﻠﻚ ﻛﺎﺋﻦ ﻓﻲ ﺍﻟﻜﻮﻥ ﺇﻋﺎﻗﺘﻪ ‪.‬ﻭﻫﺬﻩ‬
‫ﺍﻟﻘﺮﺍءﺓ ﺗﻔﺮﻕ ﺑﻴﻦ ﺃﺩﺍﺓ "ﺏِ "ﻭ ﺃﺩﺍﺓ "ﻣﻊ "ﻛﻤﺎ ﻓﺮّﻕ‬
‫ﺑﻴﻨﻬﻢ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ ﻭﺗﺠﻌﻞ ﻣﻦ ﺍﻟﺸﺮﻙ ﺩﻟﻴﻼ ﻟﻺﺷﺘﺮﺍﻙ‬
‫ﻭ ﺍﻟﻤﺸﺎﺭﻛﺔ ﻳﺨﺘﺺ ﺑﻜﻞ ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﻭ ﻟﻴﺲ ﻟﻔﻈﺎ‬
‫ﻣﺨﺘﺼﺎ ﺑﺎﻟﻤﻮﻟﻰ ﺟﻞّ ﺫﻛﺮﻩ ﺣﺼﺮﺍ ‪.‬ﺇﺫ ﻭﺭﺩ ﺍﻟﺸﺮﻙ ﻓﻲ‬
‫ﺍﻟﻘﺮﺁﻥ ﻣﺴﺘﻘﻼ ﻭ ﻣﺘﺒﻌﺎ ﺑﻠﻔﻆ "ﺑﺎﷲ "ﻻ ﻳﺪﻉ ﺷﻜﺎ ﻓﻲ‬
‫ﺍﺧﺘﻼﻑ ﺩﻻﻟﺔ ﺍﻟﺠﻤﻠﺘﻴﻦ ‪.‬ﻭﻋﻠﻴﻨﺎ ﻛﻠّﻤﺎ ﻭﺭﺩ ﻟﻔﻆ ﺍﻟﺸﺮﻙ‬
‫ﻭ ﻣﺸﺘﻘﺎﺗﻪ ﺃﻥ ﻧﺘﺴﺎءﻝ‪:‬‬

‫ـ ﻓﻲ ﺃﻱ ﻗﻀﻴﺔ ﺗﻢّ ﺍﻹﺷﺘﺮﺍﻙ ؟‬

‫ـ ﻭ ﻣﻦ ﻫﻢ ﺃﻋﻀﺎء ﻫﺬﺍ ﺍﻹﺷﺘﺮﺍﻙ ؟‬
 ‫ﻭ ﺃﺧﻴﺮﺍ ﻓﻠﻔﻆ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻋﻨﺪﻣﺎ ﻳﺮﺩ ﻣﺴﺘﻘﻼ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺍﻟﺬﻳﻦ ﺍﺷﺘﺮﻛﻮﺍ ﻓﻲ ﻗﻀﻴﺔ ﺩﻭﻥ ﺩﻟﻴﻞ ﻭ ﺑﻴﻨﺔ ﻭ ﺑﺮﻫﺎﻥ ﻭ‬
‫ﺍﻧﻀﻢّ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻣﺮﻳﺪﻳﻦ ﺿﻢّ ﻏﻴﺮﻫﻢ ﺇﻟﻴﻬﻢ ﻇﻠﻤﺎ‬
‫ﻭ ﺗﻌﺴﻔﺎ ‪.‬ﻭ ﻟﻨﻘﺮﺃ‪:‬‬

‫"ﺇﻥّ ﻋﺪّّﺓ ﺍﻟﺸﻬﻮﺭ ﻋﻨﺪ ﺍﷲ ﺍﺛﻨﺎ ﻋﺸﺮ ﺷﻬﺮﺍ ﻓﻲ ﻛﺘﺎﺏ‬

‫ﺍﷲ ﻳﻮﻡ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ ﻣﻨﻬﺂ ﺃﺭﺑﻌﺔ ﺣﺮﻡ؛‬
‫ﻦ ﺃﻧﻔﺴﻜﻢ؛ ﻭ ﻗﺎﺗﻠﻮﺍ‬
‫ﺫﻟﻚ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻴﻢ؛ ﻓﻼ ﺗﻈﻠﻤﻮﺍ ﻓﻴﻬ ّ‬
‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﻛﺂﻓﺔﻛﻤﺎ ﻳﻘﺎﺗﻠﻮﻧﻜﻢ ﻛﺂﻓﺔ؛ ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥّ ﺍﷲ‬
‫ﻣﻊ ﺍﻟﻤﺘﻘﻴﻦ "ﺍﻟﺘﻮﺑﺔ ‪36‬‬

‫ﻭ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺴﺎءﻝ ﻓﻲ ﺃﻱ ﻗﻀﻴﺔ ﺗ ّﻢ ﺍﻹﺷﺘﺮﺍﻙ؟‬

‫ﻭ ﺍﻟﺠﻮﺍﺏ ﺑﺴﻴﻂ ﻟﻠﻐﺎﻳﺔ‪ ،‬ﻓﻬﺆﻻء ﺍﺷﺘﺮﻛﻮﺍ ﻓﻲ ﺍﻟﻘﺘﺎﻝ‬
‫"ﻛﻤﺎ ﻳﻘﺎﺗﻠﻮﻧﻜﻢ ﻛﺎﻓﺔ"‪ ،‬ﻭﺧﻄﺎﺏ ﺍﻟﻘﺘﺎﻝ ﺍﻟﺬﻱ ﻳﻌﻨﻲ‬
‫ﻭﺟﻮﺩ ﻃﺮﻓﻴﻦ ﻣﻮﺟﻪ ﻟﻠﺬﻳﻦ ءﺍﻣﻨﻮﺍ‪ ،‬ﻣﻤﻦ ﺃﻣِﻨﻪ ﺍﻟﻨﺎﺱ‬
‫ﻓﻬﻮ ﻻ ﻳﻌﺘﺪﻱ ﻋﻠﻴﻬﻢ ﻭ ﺩﺧﻞ ﺍﻷﻣﻦ ﻧﻔﺴﻪ ﻓﺎﻃﻤﺄﻥّ‬
‫ﻟﻘﻨﺎﻋﺘﻪ ﻓﻼ ﻳﺠﺒﺮ ﺃﺣﺪﺍ ﻋﻠﻰ ﺍﻋﺘﻨﺎﻗﻬﺎ‪ ،‬ﻑ"ﺍﻟﺬﻳﻦ‬
‫ءﺍﻣﻨﻮﺍ "ﻳﻘﺎﺑﻠﻬﻢ "ﺍﻟﻤﺸﺮﻛﻴﻦ "ﺍﻟﺬﻳﻦ ﺍﺷﺘﺮﻛﻮﺍ ﻭ‬
‫ﻳﺮﻳﺪﻭﻥ ﺇﺷﺮﺍﻙ ﻏﻴﺮﻫﻢ ﻓﻲ ﺗﻘﻮﻳﺾ ﻣﺠﺘﻤﻊ ﺍﻷﻣﻦ ﻭ‬
‫ﺍﻟﻼﺇﻛﺮﺍﻩ ﻭﻗﺘﺎﻟﻪ‪ ،‬ﻭ ﻳﻈﻦ ﺍﻟﻨﺎﺱ ﺃﻥّ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻫﻢ‬
‫ﻃﺂﺋﻔﺔ ﻋﻘﺎﺋﺪﻳﺔ ﻭﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﺇﺫ ﻟﻢ ﺗﻮﺿﺢ ﺍﻵﻳﺔ‬
‫ﺇﻻّ ﺍﺷﺘﺮﺍﻛﻬﻢ ﻓﻲ ﻗﺘﺎﻝ "ﺍﻟﺬﻳﻦ ءﺍﻣﻨﻮﺍ"‪ ،‬ﻭ ﻛﻞّ ﻣﻨّﺎ ﺃﻣﺮ‬
‫ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ﻓﻴﺒﺘﻌﺪ ﻋﻦ ﺇﻛﺮﺍﻩ ﺍﻵﺧﺮﻳﻦ‬
‫ﻭ ﻣﺤﺎﻭﻟﺔ ﺇﺷﺮﺍﻛﻬﻢ ﻓﻲ ﻣﻌﺘﻘﺪﻩ ﻭ ﺃﻥ ﻳﺒﺘﻌﺪ ﻋﻦ ﺷﺮﻙ‬
‫ﺍﻵﺧﺮﻳﻦ ﺩﻭﻥ ﻋﻠﻢ ﻭ ﺩﻟﻴﻞ ﻭ ﻟﻨﻘﺮﺃ‪:‬‬

‫"ﻗﻞ ﺃﻏﻴﺮﺍﷲ ﺍﺗﺨﺬ ﻭﻟﻴّﺎ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﻭ‬

‫ﻫﻮ ﻳﻄﻌﻢ ﻭ ﻻ ﻳُﻄﻌﻢ ؟ ﻗﻞ ﺇﻧّﻲ ﺃﻣﺮﺕ ﺃﻥ ﺃﻛﻮﻥ ﺃﻭّﻝ ﻣﻦ‬
‫ﺃﺳﻠﻤـ ‪ ،‬ﻭ ﻻ ﺗﻜﻮﻧﻦّ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ "ﺍﻷﻧﻌﺎﻡ ‪14:‬‬
‫ﻓﺎﻟﻨﺒﻲ ﻣﻊ ﻗﻨﺎﻋﺘﻪ ﺑﻤﻌﺘﻘﺪﻩ ﻭ ﺇﻳﻤﺎﻧﻪ ﻭ ﺍﻃﻤﺌﻨﺎﻧﻪ ﻃﻮﻟﺐ‬
‫ﺃﻥ ﻻ ﻳﺸﺮﻙ ﺃﺣﺪﺍ ﻓﻲ ﻗﻨﺎﻋﺘﻪ ﺩﻭﻥ ﺃﻥ ﻳﻘﺘﻨﻊ ﻫﺬﺍ‬
‫ﺍﻷﺧﺮ‪.‬‬

‫"ﻗﻞ ﻫﺬﻩ ﺳﺒﻴﻠﻲ ﺃﺩﻋﻮ ﺇﻟﻰ ﺍﷲ ﻋﻠﻰ ﺑﺼﻴﺮﺓ ﺃﻧﺎ ﻭ ﻣﻦ‬

‫ﺍﺗّﺒﻌﻨﻰ‪ ،‬ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻭ ﻣﺎ ﺃﻧﺎ ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ "ﻳﻮﺳﻒ‬
‫‪:108‬‬

‫ﻓﺴﺒﻴﻞ ﺍﻟﻨﺒﻲ ﻭ ﻣﻦ ﺗﺒﻌﻪ ﻫﻮ ﺳﺒﻴﻞ ﺍﻟﺒﺼﻴﺮﺓ ﻭ ﺗﺮﻙ‬

‫ﺍﻟﻤﺠﺎﻝ ﻟﻶﺧﺮ ﻛﻲ ﻳﺒﺼﺮ ﺑﻨﻔﺴﻪ ﻭ ﻟﻴﺲ ﺳﺒﻴﻠﻪ ﺳﺒﻴﻞ‬
‫ﺍﻹﻛﺮﺍﻩ ﻭ ﺇﺷﺮﺍﻙ ﺍﻵﺧﺮ ﺩﻭﻥ ﻋﻠﻢ ﻣﻨﻪ ﻭ ﺩﻭﻥ ﺍﻗﺘﻨﺎﻉ ‪.‬‬
‫ﻭﻟﻮ ﺍﻥّ ﺍﻟﻨﺒﻲ ﺃﺷﺮﻙ ﺍﻟﻨﺎﺱ ﻓﻲ ﻣﻌﺘﻘﺪﻩ ﻓﻬﻮ ﻓﻲ ﻋﺪﺍﺩ‬
‫ﺍﻟﺨﺎﺳﺮﻳﻦ‪ ،‬ﻓﺠﻬﻠﻬﻢ ﻣﺮﺩﻭﺩ ﻟﻜﻦ ﺇﻛﺮﺍﻫﻬﻢ ﻣﺮﻓﻮﺽ‪:‬‬

‫"ﻗﻞ ﺃﻓﻐﻴﺮ ﺍﷲ ﺗﺄﻣﺮﻭﻧﻲ ﺃﻋ ُﺒﺪُ ﺃﻳﱡﻬﺎ ﺍﻟﺠﺎﻫﻠﻮﻥ(‪ )64‬ﻭ‬

‫ﻟﻘﺪ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﻭ ﺇﻟﻰ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻚ ﻟﺌﻦ ﺃﺷﺮَﻛﺖَ‬
‫ﻟﻴﺤﺒﻄﻦﱠ ﻋﻤﻠﻚ ﻭ ﻟﺘﻜﻮﻧﻦّ ﻣﻦ ﺍﻟﺨﺎﺳﺮﻳﻦ(‪ )65‬ﺑﻞ ﺍﷲ‬
‫ﻓﺎﻋﺒﺪ ﻭ ﻛﻦ ﻣﻦ ﺍﻟﺸﺎﻛﺮﻳﻦ(‪)" 66‬ﺍﻟﺰﺧﺮﻑ‬

‫ﻓﻼ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﺸﺮﻙ ﺃﺣﺪﺍ ﻓﻲ ﻗﺮﺍﺭ ﻋﻘﻴﺪﺗﻪ ﻭ‬

‫ﻋﺒﺎﺩﺗﻪ ﻭ ﻻ ﺃﻥ ﻳﺄﺗﻤﺮ ﺑﺄﻣﺮﻩ ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﻄﻴﻊ ﺑﻴﻨﺎﺕ‬
‫ﺍﻟﻜﻮﻥ ﻭ ﺑﻴﻨﺎﺕ ﻧﻔﺴﻪ ﺑﻌﻨﻮﺍﻧﻬﺎ "ﺍﷲ "ﻟﻴﺼﻞ ﺇﻟﻰ‬
‫ﺍﻹﻳﻤﺎﻥ‪.‬‬

‫ﻭ ﻳﺒﻘﻰ ﻓﻲ ﺍﻷﺧﻴﺮ ﻗﻀﻴﺔ ﺯﻭﺍﺝ ﺍﻟﺬﻛﺮ ﺑﺎﻷﻧﺜﻰ‪ ،‬ﻓﻬﻲ‬

‫ﻓﻲ ﻛﺘﺎﺏ ﺍﷲ ﻏﻴﺮ ﻣﺘﻌﻠﻘﺔ ﺑﻤﻠﺔ ﺃﻭ ﺩﻳﻦ ﺑﻤﻌﻨﺎﻫﻤﺎ‬
‫ﺍﻟﻤﻄﻠﺢ ﻋﻠﻴﻪ ﺍﻵﻥ ﻣﻦ "ﻳﻬﻮﺩ "ﻭ"ﻣﺴﻴﺤﻴﻴﻦ "‬
‫ﻭ"ﻣﺴﻠﻤﻴﻦ "ﻭ" ﺑﻮﺫﻳﻴﻦ ‪" ...‬ﺇﻧّﻤﺎ ﻣﺘﻌﻠﻘﺔ ﺑﻘﺴﻤﻴﻦ ﻣﻦ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻗﺴﻢ "ﺍﻟﻤﺆﻣﻨﻴﻦ "ﻭ ﻗﺴﻢ "ﺍﻟﻤﺸﺮﻛﻴﻦ"‪ ،‬ﻓﻼ‬
‫ﻳﺠﻮﺯ ﻟﻤﻦ ﻳﺘﺒﻊ ﺩﻳﻦ ﺍﻹﻛﺮﺍﻩ ﻭ ﺍﻟﺘﻌﺴﻒ ﻭ ﺇﺷﺮﺍﻙ‬
 ‫ﺍﻵﺧﺮﻳﻦ ﻓﻲ ﻣﻌﺘﻘﺪﻩ ﺩﻭﻥ ﻗﻨﺎﻋﺔ ﻣﻨﻬﻢ ﻭ ﻫﺬﺍ ﻫﻮ‬
‫ﺍﻟﻤﺸﺮﻙ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﻤﻦ ﻳﻌﻴﺶ ﺳﺒﻴﻞ ﺍﻟﺤﺮﻳﺔ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ‬
‫ﻭ ﺍﻟﻔﻜﺮﻳﺔ ﻭ ﻳﺄﻣﻨﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺤﺪﺩ‬
‫ﻃﺒﻴﻌﺔ ﺍﻟﻤﺮء ﻣﻦ ﺣﻴﺚ ﻗﺒﻮﻟﻪ ﺑﺴﺒﻴﻞ ﺍﷲ ﺳﺒﻴﻞ ﺍﻟﺤﺮﻳﺔ‬
‫ﻭ ﺍﻟﻼﺇﻛﺮﺍﻩ ﻭ ﺗﻌﺎﻳﺶ ﺍﻟﻨﺎﺱ ﺍﻟﺴﻠﻤﻲ ﻭ ﺑﻴﻦ ﻣﺮء ﻳﻮﺩ‬
‫ﻭ ﻳﻌﻤﻞ ﻹﻛﺮﺍﻩ ﺍﻵﺧﺮﻳﻦ ﻋﻠﻰ ﺩﻳﻦ ﻭ ﻓﻜﺮ ﻟﻢ ﻳﻘﺘﻨﻌﻮﺍ ﺑﻪ‬
‫‪:‬‬

‫"ﻭﻻ ﺗَﻨﻜﺤﻮﺍ ﺍﻟﻤﺸﺮﻛﺎﺕ ﺣﺘّﻰ ﻳﺆﻣﻦّ؛ ﻭﻷﻣﺔ ﻣﺆﻣﻨﺔ‬

‫ﺧﻴﺮ ﻣﻦ ﻣﺸﺮﻛﺔ ﻭ ﻟﻮ ﺃﻋﺠﺒﺘﻜﻢ؛ ﻭ ﻻ ﺗُﻨﻜﺤﻮﺍ‬
‫ﺍﻟﻤﺸﺮﻛﻴﻦ ﺣﺘّﻰ ﻳﺆﻣﻨﻮﺍ؛ ﻭ ﻟﻌﺒﺪ ﻣﺆﻣﻦ ﺧﻴﺮ ﻣﻦ ﻣﺸﺮﻙ‬
‫ﻭ ﻟﻮ ﺃﻋﺠﺒﻜﻢ‪ ،‬ﺃﻭﻟﺌﻚ ﻳﺪﻋﻮﻥ ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻭ ﺍﷲ ﻳﺪﻋﻮﺍ‬
‫ﺇﻟﻰ ﺍﻟﺠﻨّﺔ ﻭ ﺍﻟﻤﻐﻔﺮﺓ ﺑﺈﺫﻧﻪ‪ ،‬ﻭ ﻳﺒﻴﻦ ءﺍﻳﺎﺗﻪ ﻟﻠﻨﺎﺱ‬
‫ﻟﻌﻠّﻬﻢ ﻳﺘﺬﻛّﺮﻭﻥ "ﺍﻟﺒﻘﺮﺓ‪:221‬‬

‫ﻓﺎﻟﺰﻭﺍﺝ ﻣﻔﺘﻮﺡ ﻟﻠﻨﺎﺱ ﻣﻦ ﺃﻱ ﺗﻮﺟﻪ ﻛﺎﻥ ﺷﺮﻁ ﺃﻥ‬

‫ﻳﻤﺘﻨﻌﻮﺍ ﺇﻛﺮﺍﻩ ﻣﻦ ﺍﻗﺘﺮﻧﻮﺍ ﺑﻪ ﻓﻲ ﻓﻜﺮﺓ ﺃﻭ ﻋﻘﻴﺪﺓ ﺍﻭ‬
‫ﻣﻠّﺔ ‪.‬ﻭﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭ ﺣﺮﻳﺔ ﺍﻟﻤﻌﺘﻘﺪ ﺃﺳﺎﺱ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭ ﺍﻹﻗﺘﻨﺎﻉ ﻋﻦ ﻋﻠﻢ ﻟﺐ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ‪:‬‬

‫ﻥ ﺍﻟﺴﻤﻊ ﻭ ﺍﻟﺒﺼﺮ ﻭ‬
‫"ﻭ ﻻ ﺗﻘﻒ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ ﻋﻠﻢ‪ ،‬ﺇ ّ‬
‫ﺍﻟﻔﺆﺍﺩ ﻛﻞ ﺃﻭﻟﺌﻚ ﻛﺎﻥ ﻋﻨﻪ ﻣﺴﺆﻭﻻ "ﺍﻹﺳﺮﺍء ‪36:‬‬

‫ﺑﻦ ﻧﺒﻲ‬
 ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 2‬‬ ‫‪10-12-2006, 09:33 AM‬‬

‫ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﻛﺎﺗﺐ‬

‫ﻋﺰﻳﺰﻱ ﺃﺳﺘﺎﺫ ﺑﻦ ﻧﺒﻲ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺑﺨﺼﻮﺹ ﺭﻣﺰ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺜﻼﺙ ﻓﻮﻕ" ﺑﻠﻰ "ﻭ "ﺷﻬﺪﻧﺎ "ﺍﻟﺘﻲ ﺗﻌﻨﻲ‬ ‫‪23: ÑÞã ÇáÚÖæíÉ‬‬
‫ﺍﻹﻧﺘﺸﺎﺭ ﻭ ﺍﻟﺒﺚ ﻭ ﺍﻟﺬﺭ ﻭﻓﻖ ﻣﺘﺘﺎﻟﻴﺔ ﻫﻨﺪﺳﻴﺔ‬ ‫‪112: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﺍﻋﺘﻘﺪ ﺣﺘﻲ ﻳﺴﺘﻘﻴﻢ ﻣﻌﻨﻲ ﺍﻟﺒﺚ ﻛﺎﻥ ﻳﺠﺐ ﺍﻥ ﻳﻜﻮﻥ ﻣﻌﻜﻮﺳﺎ ﺑﺤﻴﺚ ﻳﺒﺪﺍ‬ ‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻣﻦ ﻧﻘﻄﺔ ﺛﻢ ﻧﻘﻄﺘﻴﻦ ﻻ ﺍﻥ ﻳﺒﺪﺃ ﻣﻦ ﻧﻘﻄﺘﻴﻦ ﺛﻢ ﻧﻘﻄﺔ‪.‬‬

‫ﺍﻣﺎ ﺑﺨﺼﻮﺹ ﺍﻟﻤﻮﺿﻮﻉ ﻓﻬﻨﺎﻙ ﺍﺳﺌﻠﺔ ﻛﺜﻴﺮﺓ ﺁﺧﻲ ﺍﻟﻔﺎﺿﻞ ‪ ،‬ﺍﺭﺟﻮﺍ ﺃﻥ‬
‫ﻳﺘﺴﻊ ﺻﺪﺭﻙ ﻹﺟﺎﺑﺎﺗﻲ ﻋﻠﻴﻬﺎ‪.‬‬

‫ﺣﻤﺪ ﺍﷲ ﻋﻠﻲ ﺍﻟﺴﻼﻣﺔ ﻭ ﻣﺒﺮﻭﻙ ﻋﻠﻲ ﺩﺧﻮﻝ ﺍﻻﻧﺘﺮﻧﺖ ﻣﻨﺰﻟﻜﻢ ﺍﻟﺠﺪﻳﺪ‬

‫ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﺃﺿﻒ ﻋﻤﺮﻭ ﻳﻮﺳﻒ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 3‬‬ ‫‪10-12-2006, 11:59 AM‬‬

 ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺃﺧﻲ ﺍﻟﻜﺮﻳﻢ ﻳﻮﺳﻒ؛‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺳﺆﺍﻟﻚ ﻳﻨﻢ ﻋﻦ ﻗﺮﺍءﺗﻚ ﺍﻟﻨﻘﺪﻳﺔ ﺍﻟﺘﻲ ﺗﺸﻜﺮ‬ ‫‪2,443: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭ ﺃﺩﺧﻞ ﺍﻵﻥ ﻓﻲ ﺻﻤﻴﻢ ﺍﻟﺠﻮﺍﺏ‪.‬‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺍﻟﺒﺚ ﻳﺤﺪﺙ ﻣﻦ ﺗﺰﺍﻭﺝ ﺫﻛﺮ ﻭ ﺃﻧﺜﻰ‬

‫(ﻓﺮﺩﻳﻦ) ﻳﻮﺭﺛﺎﻥ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺠﻴﻨﻴﺔ‬
‫ﻟﻤﻮﻟﻮﺩﻫﻤﺎ ﻭ ﻟﺬﻟﻚ ﻳﺸﻴﺮ ﺭﻣﺰ ﺍﻟﺒﺚ ﻟﻴﺲ‬
‫ﻓﻘﻂ ﺇﻟﻰ ﺇﻧﺘﺸﺎﺭ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻞ ﺇﻟﻰ ﻛﻴﻔﻴﺘﻬﺎ‬

‫ﻭ ﺻﺪﺭﻱ ﻟﻴﺲ ﻓﻘﻂ ﻣﺘﺴﻊ ﻷﺳﺌﻠﺘﻚ ﺑﻞ‬

‫ﻓﺮﺡ ﺑﻬﺎ ﻭ ﻟﻘﺪ ﺃﻋﺪﺕ ﻧﺸﺮ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ‬
‫ﻟﺴﺆﺍﻝ ﻃﺮﺣﻪ ﺍﻷﺥ ﺍﻟﻜﺮﻳﻢ ﻋﺒﺪ ﺍﷲ ﻭ ﻋﻠﻖ‬
‫ﺍﻷﺳﺘﺎﺫ ﻋﻤﺮ ﺃﺑﻮ ﺭﺻﺎﻉ ﻣﺴﺘﻔﺰﺍ ﺇﻳﺎﻱ‬
‫ﺇﺳﺘﻔﺰﺍﺯﺍ ﺃﺧﻮﻳﺎ ﻓﺮﺃﻳﺖ ﺗﺘﻤﺔ ﻟﻤﺎ ﺩﺍﺭ ﻣﻦ‬
‫ﻧﻘﺎﺵ ﻫﻨﺎﻙ ﻧﺸﺮ ﺍﻟﻤﻮﺿﻮﻉ ﺗﻔﺼﻴﻼ ﻫﻨﺎ‬
‫ﺑﻦ ﻧﺒﻲ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬
‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 4‬‬ ‫‪10-12-2006, 12:20 PM‬‬

‫ﻋﻤﺮ ﺃﺑﻮ ﺭﺻﺎﻉ‬

‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺇﺫﻥ ﻫﺎﻫﻮ ﺍﻟﺸﺮﻙ ﻭﺍﻧﺸﻮﺩﺓ‬

‫ﺍﻟﺤﺮﻳﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬
‫ﻣﻤﺘﺎﺯ‬
‫ﺍﻵﻥ ﻗﻤﺖ ﺑﻨﺴﺨﻪ ﺍﺳﺘﺎﺫ ﺍﺑﺮﺍﻫﻴﻢ‬
‫ﻭﺳﺎﻗﻮﻡ ﺑﻘﺮﺍءﺓ ﻣﺘﺄﻧﻴﺔ ﻟﻪ ﺇﻥ‬
‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪2: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺷﺎء ﺍﷲ ﺣﺘﻰ ﻳﺘﺴﻨﻰ ﻟﻨﺎ‬ ‫‪866: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬
‫ﻣﻨﺎﻗﺸﺘﻪ ‪ ،‬ﺗﺤﻴﺎﺗﻲ ﻟﻚ ﻭﻟﻠﺰﻣﻼء‬ ‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺍﻟﻜﺮﺍﻡ‪.‬‬
‫ﻋﻤﺮ ﺃﺑﻮ ﺭﺻﺎﻉ‬
‫ﺍﻟﺪﻳﻦ ﷲ ﻭﺍﻟﻮﻃﻦ ﻟﻠﺠﻤﻴﻊ ﻭﺧﻠﻖ‬
‫ﺍﻻﻧﺴﺎﻥ ﺣﺮﺍ‬

‫ﻋﻤﺮ ﺃﺑﻮ ﺭﺻﺎﻉ‬

‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺯﻳﺎﺭﺓ ﻣﻮﻗﻊ ﻋﻤﺮ ﺃﺑﻮ ﺭﺻﺎﻉ ﺍﻟﻤﻔﻀﻞ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﻋﻤﺮ ﺃﺑﻮ ﺭﺻﺎﻉ‬
‫ﺃﺿﻒ ﻋﻤﺮ ﺃﺑﻮ ﺭﺻﺎﻉ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 5‬‬ ‫‪10-16-2006, 03:54 PM‬‬

‫ﺧﺎﻟﺪ ﻫﻼﻝ‬
 ‫ﻛﺎﺗﺐ‬

‫ﺍُﺳﺘﺎﺫﻧﺎ ﺍﻟﻜﺮﻳﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺗﺤﻴﺔ ﻃﻴﺒﺔ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﻟﻢ ﺃﺷﺄ ﺍﻟﺠﺪﺍﻝ ﻓﻲ ﻣﻔﻬﻮﻡ ﺍﻟﺸﺮﻙ ﻣﺤﻞ ﺍﻟﺒﺤﺚ ﺍﻟﻘﻴﻢ ﻫﺬﺍ ﺣﻴﺚ ﺃﻧﻨﻲ ﺇﻗﺘﻨﻌﺖ ﺑﻪ‬
‫ﺇﻟﻰ ﺣﺪ ﻛﺒﻴﺮ ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﺍﻟﺒﺤﺚ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﻘﺎﻁ ﺍﻟﻬﺎﻣﺔ ﺑﻴﻦ ﺍﻟﺴﻄﻮﺭ ﻣﺎ ﻳﺤﺘﺎﺝ‬ ‫‪7: ÑÞã ÇáÚÖæíÉ‬‬
‫ﻟﻺﺳﺘﻀﺎﺡ ﻭﺷﻜﺮﺍً ‪.‬‬ ‫‪714: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﺇﻗﺘﺒﺎﺱ‬ ‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫(ﻭ ﻧﻌﻮﺩ ﻟﻠﻤﻮﺿﻮﻉ ﻓﻨﻘﻮﻝ ﺃﻥ ﻻ ﺃﺣﺪ ﻳﻐﻔﻞ ﻋﻦ ﻫﺬﺍ ﺍﻹﺷﻬﺎﺩ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﻓﻬﻮ‬
‫ﻣﻐﺮﻭﺯ ﻓﻴﻪ‪) ،‬‬

‫ﻛﻴﻒ ﻻ ﺃﺣﺪ ﻳﻐﻔﻞ ﻋﻦ ﻫﺬﺍ ﺍﻹﺷﻬﺎﺩ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻵﻳﺔ ‪ 72‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬
‫ﺗﻘﻮﻝ (ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻧﺎ ﻛﻨﺎ ﻫﺬﺍ ﻏﺎﻓﻠﻴﻦ )‬

‫ﺇﻗﺘﺒﺎﺱ‬
‫(ﻓﻠّﻤﺎ ﺟﺂءﺗﻬﻢ ﺭﺳﻠﻬﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻓﺮﺣﻮﺍ ﺑﻤﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤـ ﻭ ﺣﺎﻕ ﺑﻬﻢ ﻣّﺎ‬
‫ﻛﺎﻧﻮﺍ ﺑﻪ ﻳﺴﺘﻬﺰءﻭﻥ(‪ )83‬ﻓﻠﻤّﺎ ﺭﺃﻭﺍ ﺑﺄﺳﻨﺎ ﻗﺎﻟﻮﺍ ءﺍﻣﻨّﺎ ﺑﺎﷲ ﻭﺣﺪﻩ ﻭ ﻛﻔﺮﻧﺎ‬
‫ﺑﻤﺎ ﻛﻨّﺎ ﺑﻪ ﻣﺸﺮﻛﻴﻦ(‪)" 84‬ﻏﺎﻓﺮ‬
‫ﻓﺎﻹﻧﺴﺎﻧﻴﺔ ﻣﻄﺎﻟﺒﺔ ﺩﻭﻣﺎ ﺑﻤﺮﺍﺟﻌﺔ ﻣﺎ ﻭﺻﻠﻬﺎ ﻭ ﺍﺳﺘﻘﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻋﻠﻢ ﻭ ﻣﺎ‬
‫ﺗﻌﺘﻘﺪ ﺃﻧّﻪ ﺍﻟﺤﻖ ﺍﻟﻤﻄﻠﻖ "ﺑﻤﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﻠﻤـ "ﻭﻻ ﺗﺴﺘﻬﺰﺉ ﺑﻤﺎ ﻳُﻄﺮﺡ ﻣﻦ‬
‫ﺑﻴﻨﺎﺕ ﺟﺪﻳﺪﺓ ﺑﻞ ﻋﻠﻴﻬﺎ ﺗﺪﻗﻴﻖ ﺍﻟﻨﻈﺮ ﻗﺒﻞ ﺍﻟﺘﺮّﺩﻱ‪ ،‬ﻓﺴﺴﺐ ﺗﺮﺩﻳﻬﺎ ﻓﻲ ﺍﻵﻳﺔ ﻫﻮ‬
‫ﺳﺒﺐ ﺍﺷﺘﺮﺍﻛﻬﺎ ﺍﻟﺠﻤﺎﻋﻲ ﻓﻲ ﺧﻄﺄﻫﺎ ﺑﺴﺒﺐ ﺍﻟﻌﻠﻢ ﺍﻟﻨﺎﻗﺺ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ‬
‫ﻭﻟﻢ ﺗﻠﺘﻔﺖ ﻟﻠﺤﻖ ﺍﻟﺠﺪﻳﺪ ﻭ ﺍﻟﺒﻴﻨﺎﺕ ﺍﻟﺠﺪﻳﺪﺓ )‪.‬‬

‫ﻣﺎﻫﻮ ﻣﻔﻬﻮﻡ ﺍﻟﺮﺳﻞ ﻫﻨﺎ ﻭﻫﻞ ﺍﻟﺤﻖ ﺍﻟﺠﺪﻳﺪ ﺍﻟﺬﻱ ﻳﺠﺐ ﺍﻟﺤﻨﻒ ﺇﻟﻴﻪ ﻗﺎﺑﻞ‬
‫ﻟﻠﺘﻐﻴﺮ ﻣﺴﺘﻘﺒﻼً ﺃﻡ ﺳﻴﻈﻞ ﺛﺎﺑﺘﺎً ؟‬

‫ﺇﻗﺘﺒﺎﺱ‬
‫(ﻭ ﻛﺬﻟﻚ ﻧﺮﻱ ﺇﺑﺮﺍﻫﻴﻤـ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﻭ ﻟﻴﻜﻮﻥ ﻣﻦ‬
‫ﺍﻟﻤﻮﻗﻨﻴﻦ(‪ )75‬ﻓﻠﻤّﺎ ﺟﻦّ ﻋﻠﻴﻪ ﺍﻟﻠﻴﻞ ﺭءﺍ ﻛﻮﻛﺒﺎ‪ ،‬ﻗﺎﻝ ﻫﺬﺍ ﺭﺑّﻲ؟ ﻓﻠﻤّﺎ ﺃﻓﻞ ﻗﺎﻝ ﻻ‬
‫ﺃﺣﺐّ ﺍﻷﻓﻠﻴﻦ(‪ )76‬ﻓﻠﻤّﺎ ﺭءﺍ ﺍﻟﻘﻤﺮ ﺑﺎﺯﻏﺎ ﻓﺎﻝ ﻫﺬﺍ ﺭﺑّﻲ؟ ﻓﻠﻤّﺎ ﺃﻓﻞ ﻗﺎﻝ ﻟﺌﻦ ﻟﻢ‬
‫ﻳﻬﺪﻧﻲ ﺭﺑّﻲ ﻷﻛﻮﻧﻦّ ﻣﻦ ﺍﻟﻘﻮﻣـ ﺍﻟﻀﺂﻟﻴﻦ( ‪ )77‬ﻓﻠﻤّﺎ ﺭءﺍ ﺍﻟﺸﻤﺲ ﺑﺎﺯﻏﺔ ﻗﺎﻝ‬
‫ﻫﺬﺍ ﺭﺑّﻲ ﻫﺬﺍ ﺃﻛﺒﺮ؟ ﻓﻠﻤّﺎ ﺃﻓﻠﺖ ﻗﺎﻝ ﻳﺎﻗﻮﻣـ ﺇﻧّﻲ ﺑﺮﻱء ﻣﻤّﺎ ﺗﺸﺮﻛﻮﻥ( ‪ )78‬ﺇﻧّﻲ‬
‫ﻭﺟّﻬﺖ ﻭﺟﻬﻲ ﻟﻠّﺬﻱ ﻓﻄﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﺣﻨﻴﻔﺎ‪ ،‬ﻭ ﻣﺂ ﺃﻧﺎ ﻣﻦ‬
‫ﺍﻟﻤﺸﺮﻛﻴﻦ(‪" )79‬ﺍﻷﻧﻌﺎﻡ‬
‫ﻫﻜﺬﺍ ﻳﺤﻨﻒ ﺇﺑﺮﺍﻫﻴﻤـ ﻣﻦ ﻣﺸﺎﺭﻛﺔ ﻗﻮﻣﻪ ( ﺷﺮﻙ ﺑﻠﻐﺔ ﺍﻟﻘﺮﺁﻥ) ﺍﻟﺬﻳﻦ ﺗﻮﻗﻔﻮﺍ‬
‫ﻋﻦ ﺭﺅﻳﺔ ﺍﻟﺒﻴﻨﺎﺕ ﺇﻟﻰ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﺧﻄﻮﺓ ﺧﻄﻮﺓ ﻣﻦ ﺍﻟﻜﻮﻛﺐ‬
‫ﺇﻟﻰ ﺍﻟﻘﻤﺮ ﺇﻟﻰ ﺍﻟﺸﻤﺲ ﻭﺻﻮﻻ ﺇﻟﻰ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ‪.‬‬

‫ﻫﻞ ﻛﺎﻥ ﺑﺤﺚ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺧﻼﻓﻪ ﻣﻊ ﻗﻮﻣﻪ ﻋﻦ ﺍﻟﺮﺏ ﺍﻟﻤﺪﺑﺮ ﺃﻡ ﻋﻦ ﻓﺎﻃﺮ‬

‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ؟‬
‫ﺗﻘﺒﻞ ﺧﺎﻟﺺ ﺗﺤﻴﺎﺗﻲ‬
 ‫ﺧﺎﻟﺪ ﻫﻼﻝ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺧﺎﻟﺪ ﻫﻼﻝ‬
‫ﺃﺿﻒ ﺧﺎﻟﺪ ﻫﻼﻝ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 6‬‬ ‫‪10-18-2006, 10:41 AM‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺃﺧﻲ ﺍﻟﻜﺮﻳﻢ ﺧﺎﻟﺪ‪،‬‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺇﻥ ﺍﻹﺷﻬﺎﺩ ﺑﺄﻥ ﺍﷲ ﻫﻮ ﺭﺑﻨﺎ ﻣﻐﺮﻭﺯ ﻓﻲ‬ ‫‪2,443: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﺑﻨﻴﺘﻨﺎ ﺍﻟﺒﻴﻮﻟﻮﺟﻴﺔ ﺇﺫ ﺍﷲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺫﺍﺗﺎ ﻧﺒﺤﺚ ﻋﻦ ﻣﺎﻫﻴﺘﻬﺎ "ﻟﻴﺲ ﻛﻤﺜﻠﻪ‬

‫ﺷﻲء "ﺑﻞ ﻣﻔﻬﻮﻡ ﻣﺘﻌﻠﻖ ﺑﻤﺠﻤﻮﻉ ﺳﻨﻦ‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻓﺴﻨﻦ ﺍﻟﻜﻮﻥ ﻫﻲ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺘﻲ ﺑﻬﺎ‬
‫ﺗﺮﺑﻮ ﻣﻌﺎﺭﻓﻨﺎ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﺗﺼﻮﺭ ﻟﻠﻮﺟﻮﺩ‬
‫ﻭ ﻣﻜﺎﻧﻨﺎ ﻭ ﻣﻜﺎﻧﺘﻨﺎ ﻓﻴﻪ‬
‫ﻓﺎﻟﻐﻔﻠﺔ ﻣﺒﺮﺭ ﻭﺍﻩ ﺿﻌﻴﻒ ﻟﺘﻤﻠﺺ ﻣﻦ‬
‫ﻣﻬﻤﺔ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻤﻐﺮﻭﺯﺓ ﻓﻴﻨﺎ ﻭ ﻛﻞ‬
‫ﻓﺮﺩ ﺗﻤﻠﺺ ﻣﻦ ﺍﻟﺒﺤﺚ ﻓﻘﺪ ﺇﻧﺴﺎﻧﻴﺘﻪ ﻭ ﻧﻔﺦ‬
‫ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻭﻫﻨﺎ ﻧﻠﺤﻆ ﻫﻨﺪﺳﺔ ﺍﻟﺒﻼﻍ‬
‫ﺍﻟﻘﺮﺁﻧﻲ‪:‬‬

‫"ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﺇﻥ ﻛﻨﺎ ﻋﻦ ﻫﺬﺍ ﻏﺎﻓﻠﻴﻦ "‬

‫ﻓﻠﻨﺤﺬﺭ ﺃﻥ ﻧﺘﺼﻮﺭ ﺃﻥ ﺍﻟﻐﻔﻠﺔ ﻣﺒﺮﺭ‪،‬‬
‫ﻓﺤﻴﺎﺗﻨﺎ ﻣﺨﺎﺽ ﺍﻟﺼﻼﺓ ﻣﻊ ﺍﻟﻤﺼﻠﻴﻦ ﻭ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﻔﺮﺩﻱ ﻭ ﺇﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ ﻓﻲ‬
‫ﺍﻹﺭﺗﻘﺎء ﺍﻟﻤﻌﺮﻓﻲ ﺑﻬﺎ‪ ،‬ﻭ ﺍﻟﻘﺮﺁﻥ ﻳﺆﻛﺪ ﺃﻥ‬
‫ﺍﻹﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﺒﺤﺚ ﻫﻮ ﻋﻴﻦ ﺍﻟﻜﻔﺮ ﻭ ﺃﻥ‬
‫ﺍﻟﺒﻘﺎء ﻭ ﺍﻟﻌﻜﻮﻑ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﻷﺳﻼﻑ‬
 ‫ﻫﻮ ﻋﻴﻦ ﺍﻟﺘﻬﻮﺩ ﻭ ﺍﻟﺘﺼﻔﻴﻖ ﻟﻜﻞ ﺃﺣﺪ ﻣﻦ‬
‫ﺩﻭﻥ ﻗﻨﺎﻋﺔ ﻭ ﺑﻴﺎﻥ ﻫﻮ ﺫﺍﺕ ﺍﻟﺘﻨﺼﺮ‬
‫ﻭ ﻳﺤﺬﺭﻧﺎ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻧﻌﺘﺒﺮ ﻣﺮﺩ ﺳﻮء‬
‫ﺇﺧﺘﻴﺎﺭﻧﺎ ﺇﻟﻰ ﻋﻄﺐ ﺟﻴﻨﻲ ﺑﻴﻮﻟﻮﺟﻲ ﺃﺑﻄﻞ‬
‫ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﺍﻟﺮﺑﺎﻧﻲ‪:‬‬
‫"ﺃﻭ ﺗﻘﻮﻟﻮﺍ ﺇﻧﻤﺎ ﺃﺷﺮﻙ ﺁﺑﺎﺅﻧﺎ ﻣﻦ ﻗﺒﻞ"‬
‫ﻓﻬﺬﺍ ﻛﺬﻟﻚ ﻟﻴﺲ ﻣﺒﺮﺭ‬

‫ﺃﻣﺎ ﻋﻦ ﺳﺆﺍﻟﻚ ﺃﺧﻲ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺮﺳﻞ‪،‬‬

‫ﻓﻜﻞ ﻣﻦ ﺃﺗﻰ ﺣﺎﻣﻼ ﺭﺳﺎﻟﺔ ﻓﻬﻮ ﺭﺳﻮﻝ ﻭﻟﻤﺎ‬
‫ﻛﺎﻧﺖ ﺍﻟﺮﺳﺎﻟﺔ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺣﺎﻣﻠﻬﺎ ﻏﻴﺮ‬
‫ﻭﺍﻉ ﻛﺎﻣﻞ ﺍﻟﻮﻋﻲ ﺑﻌﻮﺍﻗﺒﻬﺎ ﻭ ﻣﻀﺎﻣﻨﻴﻬﺎ‬
‫ﻛﺎﻥ ﻛﻞ ﺣﺎﻣﻞ ﻟﻜﺸﻒ ﻋﻠﻤﻲ ﺭﺳﻮﻝ ﻭ ﻛﻞ‬
‫ﻧﺒﻲ ﺣﺎﻣﻞ ﻟﻮﺣﻲ ﻣﻨﺰﻝ ﺭﺳﻮﻝ ﻏﻴﺮ ﺃﻥ‬
‫ﺍﻟﻨﺒﻲ ﻳﺪﺭﻙ ﻣﺼﺪﺭ ﺍﻟﺘﻠﻘﻲ ﺍﻟﺨﺎﺭﺟﻲ ﻭ ﻗﺪ‬
‫ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻓﺎﺗﺤﺔ ﻟﺒﺤﺚ ﻣﻘﺒﻞ ﺇﻥ‬
‫ﺷﺎء ﺍﷲ‬

‫ﺃﻣﺎ ﺧﻼﻑ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻊ ﻗﻮﻣﻪ ﻓﻬﻮ ﻋﻦ‬

‫ﻣﺼﺪﺭ ﺍﻟﻤﻌﺮﻓﺔ ﺑﺘﻌﺒﻴﺮﻧﺎ‪:‬‬
‫ﻫﻞ ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﻣﻦ ﻛﻮﻛﺐ ﻭ ﺷﻤﺲ ﻭ ﻗﻤﺮ‬
‫ﻫﻲ ﻣﺼﺪﺭ ﺍﻟﻤﻌﺮﻓﺔ ﺃﻡ ﻭﺳﻴﻠﺔ ﻋﻠﻴﻨﺎ ﺃﻥ‬
‫ﻧﺘﺠﺎﻭﺯﻫﺎ ﻭ ﻻ ﻧﻘﻒ ﻋﻨﺪﻫﺎ "ﻓﻠﻤﺎ ﺃﻓﻠﺖ ﻗﺎﻝ‬
‫ﻻ ﺃﺣﺐ ﺍﻵﻓﻠﻴﻦ"‬
‫ﻫﻞ ﺭﺏ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻱ ﺑﻪ ﺗﺮﺑﻮ ﻣﻌﺮﻓﺘﻪ ﻫﻮ‬
‫ﺍﻟﻐﺎﻳﺔ ﺃﻡ ﻣﻬﻤﺘﻪ ﻫﻲ ﺗﻮﺟﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻧﺤﻮ‬
‫ﺍﻟﻤﻄﻠﻖ ﻣﺤﺘﺮﻣﺎ ﺳﻘﻔﻪ ﺍﻟﻤﻌﺮﻓﻲ ﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ‬
‫ﻓﻌﻞ ﺭءﺍ ﺍﻟﻤﻼﺋﻜﻲ‪:‬‬

‫(ﻭ ﻛﺬﻟﻚ ﻧﺮﻱ ﺇﺑﺮﺍﻫﻴﻤـ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ‬

 ‫ﻭ ﺍﻷﺭﺽ ﻭ ﻟﻴﻜﻮﻥ ﻣﻦ ﺍﻟﻤﻮﻗﻨﻴﻦ(‪) 75‬‬
‫ﻓﻠﻤّﺎ ﺟﻦّ ﻋﻠﻴﻪ ﺍﻟﻠﻴﻞ ﺭءﺍ ﻛﻮﻛﺒﺎ‪ ،‬ﻗﺎﻝ ﻫﺬﺍ‬
‫ﺭﺑّﻲ؟ ﻓﻠﻤّﺎ ﺃﻓﻞ ﻗﺎﻝ ﻻ ﺃﺣﺐّ ﺍﻷﻓﻠﻴﻦ(‪) 76‬‬
‫ﻓﻠﻤّﺎ ﺭءﺍ ﺍﻟﻘﻤﺮ ﺑﺎﺯﻏﺎ ﻓﺎﻝ ﻫﺬﺍ ﺭﺑّﻲ؟ ﻓﻠﻤّﺎ‬
‫ﻦ ﻣﻦ‬
‫ﺃﻓﻞ ﻗﺎﻝ ﻟﺌﻦ ﻟﻢ ﻳﻬﺪﻧﻲ ﺭﺑّﻲ ﻷﻛﻮﻧ ّ‬
‫ﺍﻟﻘﻮﻣـ ﺍﻟﻀﺂﻟﻴﻦ )‪(77‬ﻓﻠﻤّﺎ ﺭءﺍ ﺍﻟﺸﻤﺲ‬
‫ﺑﺎﺯﻏﺔ ﻗﺎﻝ ﻫﺬﺍ ﺭﺑّﻲ ﻫﺬﺍ ﺃﻛﺒﺮ؟ ﻓﻠﻤّﺎ ﺃﻓﻠﺖ‬
‫ﻗﺎﻝ ﻳﺎﻗﻮﻣـ ﺇﻧّﻲ ﺑﺮﻱء ﻣﻤّﺎ ﺗﺸﺮﻛﻮﻥ(‪) 78‬‬
‫ﺇﻧّﻲ ﻭﺟّﻬﺖ ﻭﺟﻬﻲ ﻟﻠّﺬﻱ ﻓﻄﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ‬
‫ﺍﻷﺭﺽ ﺣﻨﻴﻔﺎ‪ ،‬ﻭ ﻣﺂ ﺃﻧﺎ ﻣﻦ‬
‫ﺍﻟﻤﺸﺮﻛﻴﻦ(‪" )79‬ﺍﻷﻧﻌﺎﻡ‬

‫ﺇﻥ ﻭﺟﻬﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ‬

‫ﺍﻷﺭﺽ ﻭ ﺇﻥ ﺗﻌﺪﺩﺕ ﺍﻟﻮﺳﺎﺋﻂ‪.‬‬

‫ﻭ ﻟﻠﺤﺪﻳﺚ ﺑﻘﻴﺔ ﻓﻤﺎ ﻫﻲ ﺇﻻ ﻳﻮﻡ ﺃﻭ ﻳﻮﻣﻴﻦ‬

‫ﺇﻥ ﺷﺎء ﺍﷲ ﻭ ﺳﻨﻌﻜﻒ ﻫﻨﺎ ﻓﻲ ﻫﺬﺍ‬
‫ﺍﻟﻤﻨﺘﺪﻯ ﺍﻟﻜﺮﻳﻢ ﻣﻌﻜﻢ ﺑﺎﺣﺜﻴﻦ‪.‬‬

‫ﺑﻦ ﻧﺒﻲ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬
 ‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 7‬‬ ‫‪10-23-2006, 07:37 PM‬‬

‫ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﻛﺎﺗﺐ‬

‫ﺃﺧﻲ ﺍﻷﺳﺘﺎﺫ ﺑﻦ ﻧﺒﻲ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺇﻗﺘﺒﺎﺱ‬ ‫‪23: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺇﻥّ ﺁﺩﻡ ﺳﻤﻊ ﺻﻮﺕ ﺍﻟﻮﻫﻢ ﻭ ﺃﻓﺴﺪ ﺑﺮﻧﺎﻣﺞ ﺍﻟﺨﻼﻓﺔ ﺑﺎﺧﺘﻼﻃﻪ ﺑﺸﺠﺮﺓ‬ ‫‪112: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬
‫ﺍﻟﻬﻤﺞ ﻫﻮ ﻭ ﻣﻦ ﻧُﻔﺦ ﻓﻴﻬﻢ ﺍﻟﺮﻭﺡ ﻣﻌﻪ ﺇﺫ ءﺍﺩﻡ ﻳﻌﺒﺮ ﻋﻦ ﻃﻮﺭ ﺑﺪﻟﻴﻞ‬
‫ﻟﻔﻆ "ﻣﻦ ﺍﻟﻐﺎﻭﻳﻦ"‪ ،‬ﻓﺂﺩﻡ ﻟﻢ ﻳﻜﻦ ﻭﺣﺪﻩ ﺇﻧﺴﺎﻥ ﺣﻴﻦ ﺍﻟﺨﺮﻭﺝ ﻣﻦ‬ ‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻣﺤﻄﺔ ﺣﻔﻈﻪ "ﺍﻟﺠﻨّﺔ "ﺇﻟﻰ ﻣﺤﻞ ﺍﻹﺧﺘﻼﻁ ﺑﺎﻟﻬﻤﺞ ﻭ ﺇﻻّ ﺻﺎﺭ ﺟﻤﻊ‬
‫"ﺍﻟﻐﺎﻭﻳﻦ "ﺧﻄﺄ ﻭ ﺃﺩﺍﺓ "ﻣِﻦ "ﺣﺸﻮﺍ ‪.‬ﻭ ﻋﻨﺪﻣﺎ ﺃﺗﺤﺪﺙ ﻋﻦ ﺁﺩﻡ ﻓﺄﻧﺎ‬
‫ﺃﻋﺒﺮ ﻋﻦ ﻫﺬﻩ ﺍﻟﺠﻤﺎﻋﺔ ﺑﺮﻣﺘﻬﺎ ﻣﻤﺜﻠﺔ ﺑﺄﻭﻝ ﻣﻦ ﻧُﻔﺦ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﻭﻫﻮ‬
‫ءﺍﺩﻡ‪ ،‬ﻓﻘﺪ ﺍﻧﺴﻠﺦ ﻣﻦ ﺍﻵﻳﺎﺕ‪ ،‬ﻭ ﻓﻲ ﻣﻌﻨﻰ ﺍﻹﻧﺴﻼﺥ ﺍﻟﻨﺰﻉ ﻭ ﺍﻟﺘﺨﻠﺺ‬
‫ﺷﻴﺌﺎ ﻓﺸﻴﺌﺎ ﻣﻦ ﻟﺒﺎﺱ ﻭ ﺭﺩﺍء ﻛﺎﻥ ﻳﻐﻄﻲ ﺍﻟﻤﻨﺴﻠﺦ‪:‬‬

‫ﺇﻧﺘﻬﻲ ﺍﻹﻗﺘﺒﺎﺱ‬

‫ﺣﺘﻲ ﺍﻷﻥ ﻟﻢ ﺍﻗﺘﻨﻊ ﺑﻔﻜﺮﺓ ﺃﻥ ﺁﺩﻡ ﻳﺪﻝ ﻋﻠﻲ ﻃﻮﺭ ‪ ( ،،،‬ﺇﻥ ﺍﷲ ﺍﺻﻄﻔﻲ‬
‫ﺁﺩﻡ ﻭ ﻧﻮﺡ)‪......‬‬
‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻲ ﺃﻥ ﺍﻟﻌﻤﻠﻴﺔ ﺗﻤﺖ ﻣﻦ ﺧﻼﻝ (ﺇﺻﻄﻔﺎء ) ﻭ ﻟﻴﺲ ﻋﺸﻮﺍﺋﻴﺎ‬
‫ﻓﻬﻞ ﻣﻦ ﺍﻟﻤﻌﻘﻮﻝ ﺍﻥ ﻳﻜﻮﻥ ﻛﺎﻓﺔ ﺍﻟﻤﺨﺘﺎﺭﻳﻦ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻻﺻﻄﻔﺎء ﻗﺪ‬
‫ﻓﺸﻠﻮﺍ ﻭﺍﻧﺴﻠﺨﻮﺍ ﻭ ﺍﺑﻄﻠﻮﺍ ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ‪.‬‬

‫ﺃﺭﺟﻮﺍ ﺃﻥ ﻳﺘﺴﻊ ﺻﺪﺭﻙ ﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻹﻳﻀﺎﺡ ﺣﺘﻲ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ‬

‫ﻣﻮﺿﻮﻉ ﻣﺴﺘﻘﻞ‬

‫ﻛﻤﺎ ﺍﻥ ﻭﺻﻒ ﺷﺠﺮﺓ ﺍﻟﻬﻤﺞ ﻭﻓﻘﺎ ﻟﻸﻳﺔ ( ﻓﺈﺗﺒﻌﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻜﺎﻥ ﻣﻦ‬
‫ﺍﻟﻐﺎﻭﻳﻦ ) ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻲ ﺃﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ( ﻭَﻻَ ﺗَﻘْﺮَﺑَﺎ ﻫَـﺬِﻩِ ﺍﻟﺸﱠﺠَﺮَﺓَ‬
‫ﻦ ﺍﻟْﻈﱠﺎﻟِﻤِﻴﻦَ }ﺍﻟﺒﻘﺮﺓ‪35‬‬
‫ﻓَﺘَﻜُﻮﻧَﺎ ِﻣ َ‬

‫ﻟﻔﻆ ( ﻏﺎﻭﻳﻦ ) ﻭ ( ﻇﺎﻟﻤﻴﻦ ) ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﺗﻨﻄﺒﻖ ﻋﻠﻲ ﻣﻦ ﻳﻌﻘﻞ‬

‫ﺍﻗﺘﺒﺎﺱ ﺁﺧﺮ ﺃﺧﻲ ﺍﻟﻌﺰﻳﺰ ﻣﻦ ﻣﻘﺎﻝ ﺁﺩﻡ ﻭ ﺷﺠﺮﺓ ﺍﻟﻬﻤﺞ‬

‫ﺇﻥّ ﻟﻔﻆ "ﺭﺑّﻚ "ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﺬﻱ ﺗﻜﻔﻞ ﺑﺮﻋﺎﻳﺔ ﺍﻟﻨﺒﻲ‬
‫ﺍﻟﻤﻌﺮﻓﻴﺔ ﺑﻤﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﻗﻠﺒﻪ ﻣﻦ ﻗﺮﺁﻥ ﻭ ﻫﻮ ﻟﻴﺲ ﺍﻟﺮﺏ ﺍﻟﺨﺎﻟﻖ ﻓﺎﻃﺮ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺗﻮ ﺍﻷﺭﺽ ﺧﺎﻟﻖ ﺍﻟﺰﻣﻦ ﻭ ﺍﻟﻤﻜﺎﻥ ﻭ ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﻭ ﻫﺬﺍ ﺍﻟﺮﺏ‬
‫ﺳﺮﻋﺘﻪ ﻫﻲ ﺳﺮﻋﺔ ﺍﻟﻀﻮء ﺃﻭ ﺃﻗﺮﺏ ﻣﻨﻬﺎ ‪:‬‬

‫ﺳﺆﺍﻟﻲ ﻫﻮ ﻓﻲ ﺁﻳﺔ ﺍﻟﺬﺭ ( ﻭﺇﺫ ﺁﺧﺬ ﺭﺑﻚ ) ﻫﻞ ﺍﻟﻤﻘﺼﻮﺩ ﺑﻜﻠﻤﺔ ﺭﺑﻚ ﻫﻨﺎ‬
‫ﺗﺸﻴﺮ ﺇﻟﻲ ﻣﻦ ﺗﻜﻔﻞ ﺑﺮﻋﺎﻳﺔ ﺍﻟﻨﺒﻲ‬

‫ﺃﻋﻠﻢ ﺍﻧﻨﻲ ﺗﺘﻄﺮﻗﺖ ﺇﻟﻲ ﺍﻛﺜﺮ ﻣﻦ ﻧﻘﻄﺔ ﺗﺤﺘﺎﺝ ﻟﺸﺮﺡ ﻣﻔﺼﻞ ﻭﺍﻋﺘﻘﺪ ﺍﻥ‬
‫ﻫﺬﺍ ﻣﺎ ﺍﺟﺘﻤﻌﻨﺎ ﻣﻦ ﺃﺟﻠﻪ‬

‫ﺩﻣﺖ ﺑﺨﻴﺮ ﺍﺳﺘﺎﺫﻱ ﺍﻟﻌﺰﻳﺰ ﻭ ﺑﺈﻧﺘﻈﺎﺭ ﺗﻮﺿﻴﺤﻚ ‪ ،،،‬ﻭ ﻻ ﺗﻄﻞ ﺍﻟﻐﻴﺎﺏ‬

 ‫ﻣﺮﺓ ﺁﺧﺮﻱ‬

‫ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﺃﺿﻒ ﻋﻤﺮﻭ ﻳﻮﺳﻒ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 8‬‬ ‫‪10-23-2006, 08:07 PM‬‬

‫ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﻛﺎﺗﺐ‬

‫ﺳﺆﺍﻝ ﺁﺧﺮ ﺳﻴﺪﻱ‪...‬‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺍﻗﺘﺒﺎﺱ‬ ‫‪23: ÑÞã ÇáÚÖæíÉ‬‬

‫ﻓﻼ ﻳﺠﻮﺯ ﻟﻤﻦ ﻳﺘﺒﻊ ﺩﻳﻦ ﺍﻹﻛﺮﺍﻩ ﻭ ﺍﻟﺘﻌﺴﻒ ﻭ ﺇﺷﺮﺍﻙ ﺍﻵﺧﺮﻳﻦ ﻓﻲ‬ ‫‪112: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬
‫ﻣﻌﺘﻘﺪﻩ ﺩﻭﻥ ﻗﻨﺎﻋﺔ ﻣﻨﻬﻢ ﻭ ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺸﺮﻙ ﺃﻥ ﻳﺘﺰﻭﺝ ﺑﻤﻦ ﻳﻌﻴﺶ‬
‫ﺳﺒﻴﻞ ﺍﻟﺤﺮﻳﺔ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭ ﺍﻟﻔﻜﺮﻳﺔ ﻭ ﻳﺄﻣﻨﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺎﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‬ ‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺗﺤﺪﺩ ﻃﺒﻴﻌﺔ ﺍﻟﻤﺮء ﻣﻦ ﺣﻴﺚ ﻗﺒﻮﻟﻪ ﺑﺴﺒﻴﻞ ﺍﷲ ﺳﺒﻴﻞ ﺍﻟﺤﺮﻳﺔ ﻭ‬

‫ﺍﻟﻼﺇﻛﺮﺍﻩ‬

‫ﺃﻋﻠﻢ ﺃﻥ ﻣﺎ ﺳﺄﻃﺮﺣﻪ ﻏﻴﺮ ﻣﻘﺒﻮﻝ ﻭﻟﻜﻦ‪....‬‬

‫ﻛﻴﻒ ﻧﺘﻜﻠﻢ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﻭﻫﻮ ﺍﻟﺤﺮﻳﺔ ﻭﺍﻟﻼﺇﻛﺮﺍﻩ ‪ ،،‬ﻓﻲ ﻭﺟﻮﺩ ﺃﻛﺜﺮ‬

‫ﻣﻦ ﺁﻳﺔ ﺗﻔﻴﺪ ﺑﻮﺟﻮﺩ ﺍﻟﻨﺎﺭ ﻭ ﺟﻬﻨﻢ ‪ (...‬ﺳﺎﻣﺤﻨﻲ ﺍﷲ ﻋﻠﻲ ﻣﺎ ﺃﻓﻜﺮ ﺑﻪ‬
‫ﻭﺍﻧﺎ ﺃﻛﺘﺐ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺎﺕ)‬

‫ﻭ ﻟﻜﻦ ﻭﻓﻘﺎ ﻟﻠﻤﻘﺎﻝ ﺃﻋﻼﻩ ﻓﺈﻧﻨﻲ ﻋﻨﺪ ﻗﺒﻮﻟﻲ ﺳﺒﻴﻞ ﺍﷲ ﺃﺻﺒﺢ ﺃﻧﺎ ﺍﻳﻀﺎ‬
‫ﻣﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ‪ ،،،‬ﻓﻬﻞ ﻳﺴﻤﺢ ﻟﻲ ﺍﷲ ﺃﻥ ﺃﻗﻮﻝ ﺍﻧﻨﻲ ﻻ ﺃﺻﺪﻕ ﺑﻮﺟﻮﺩﻩ‬
‫ﺩﻭﻥ ﺍﻥ ﺗﻜﻮﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﺋﻴﺔ ﻫﻲ ﺩﺧﻮﻟﻲ ﺍﻟﻨﺎﺭ ( ﺣﺘﻲ ﻭ ﺇﻥ ﻛﻨﺖ‬
‫ﺃﺣﻴﺎ ﺑﺎﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻭﻻ ﺃﻭﺫﻱ ﺁﺣﺪﺍ ﻭ ﻻ ﺃﻛﺮﻩ ﺃﺣﺪ ﻋﻠﻲ ﺷﻲء)‬

‫ﻭ ﺑﺨﺼﻮﺹ ﻛﻠﻤﺔ ﺍﷲ ( ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﻤﻮﺿﻮﻋﺔ ﻟﺘﺴﻴﻴﺮ ﺍﻟﻜﻮﻥ ) ﻭﻓﻘﺎ‬

‫ﻟﻤﺎ ﺫﻛﺮﺗﻪ ﺁﺧﻲ ﺍﻟﻜﺮﻳﻢ ‪ ،‬ﻻﺯﻟﺖ ﺑﺈﻧﺘﻈﺎﺭ ﻣﻘﺎﻟﺔ ﻣﻨﻔﺼﻠﺔ ﺑﺨﺼﻮﺹ ﻫﺬﺍ‬
‫ﺍﻟﻤﻮﺿﻮﻉ ﺣﻴﺚ ﺃﻧﻨﻲ ﺑﻜﻞ ﺟﻮﺍﺭﺣﻲ ﺍﺗﻔﻖ ﻣﻌﻚ ﺃﻥ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺣﻖ(‬
 ‫ﻭ ﺑﺎﻟﺤﻖ ﺍﻧﺰﻟﻨﺎﻩ ﻭ ﺑﺎﻟﺤﻖ ﻧﺰﻝ )‬
‫ﻓﻜﻴﻒ ﺗﻜﻮﻥ ( ﺍﷲ ) ﺗﻌﻜﺲ ( ﺍﻟﻘﻮﺍﻧﻴﻦ ﺍﻟﻤﻮﺿﻮﻋﺔ ﻟﺘﺴﻴﻴﺮ ﺍﻟﻜﻮﻥ ) ﻓﻲ‬
‫ﻇﻞ ﻭﺟﻮﺩ ﺁﻳﺔ ﺗﻘﻮﻝ‬
‫ﻗﻞ ﻓﻠﻠّﻪ ﺍﻟﺤﺠّﺔ ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﻓﻠﻮ ﺷﺎء ﻟﻬﺪﺍﻛﻢ ﺃﺟﻤﻌﻴﻦ(‪" )149‬ﺍﻷﻧﻌﺎﻡ‬

‫ﻓﻠﻮ ﺷﺎء ﻟﻬﺪﺍﻛﻢ ﺃﺟﻤﻌﻴﻦ ‪.......‬ﻫﺬﻩ ﺍﻷﻳﺔ ﺣﻖ‬

‫ﺃﻋﻠﻢ ﺃﻧﻲ ﺃﻛﺜﺮﺕ ﻣﻦ ﻓﺘﺢ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻮﻉ ‪ ،‬ﺃﻋﺬﺭﻧﻲ ﻭ ﺗﻘﺒﻞ ﺗﺤﻴﺎﺗﻲ‬

‫ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﺃﺿﻒ ﻋﻤﺮﻭ ﻳﻮﺳﻒ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 9‬‬ ‫‪10-24-2006, 12:55 AM‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺃﺧﻲ ﺍﻟﺤﺒﻴﺐ ﻳﻮﺳﻒ؛‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﻗﻮﻝ ﺍﻟﻘﺮﺁﻥ "ﺇﻥّ ﺍﷲ ﺍﺻﻄﻔﻰ ﺁﺩﻡ "ﺃﻱ‬ ‫‪2,443: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﺍﻹﺻﻄﻔﺎء ﺗﻢّ ﺩﺍﺧﻞ ﻣﺠﻤﻮﻋﺔ ﻟﻤﻬﻤﺔ ﻣﻌﻴﻨﺔ‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻭ ﻫﺬﺍ ﺍﻹﺻﻄﻔﺎء ﻟﻴﺲ ﺍﺧﺘﻴﺎﺭ ﻋﺸﻮﺍﺋﻴﺎ ﺑﻞ‬

‫ﻟﺼﻔﺎﺕ ﻓﻲ ﺫﺍﺕ ﺍﻟﻤﺼﻄﻔﻰ‪ ،‬ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‬
‫ﺍﻟﺘﻲ ﺟﻌﻠﺖ ﻣﻦ ﺁﺩﻡ ﻭ ﻣﻦ ﻣﻌﻪ ﻳﺼﻄﻔﻮﻥ‬
‫ﻟﻨﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻬﻢ ﻫﻲ ﻣﻦ ﻳﺠﺐ ﺍﻟﺒﺤﺚ‬
‫ﻥ‬
‫ﻋﻨﻬﺎ ﻭ ﺳﺘﻄﺮﺡ ﻓﻲ ﺑﺤﺚ ﻣﺴﺘﻘﻞ ﺃﻣّﺎ ﺃ ّ‬
‫ﺁﺩﻡ ﻃﻮﺭ ﻓﻠﻴﺲ ﻣﻌﻨﺎﻩ ﺃﻧّﻪ ﻛﻔﺮﺩ ﺑﻞ ﻛﺄﻓﺮﺍﺩ‬
 ‫ﻥ‬
‫ﻟﻴﺲ ﻟﻬﻢ ﻭﺟﻮﺩ ﺑﻞ ﻳﻤﻜﻨﻨﻲ ﺃﻥ ﺃﻗﻮﻝ ﺃ ّ‬
‫ﻓﻼﻥ ﻃﻮﺭ ﺃﻱ ﻫﻮ ﻣﻦ ﻳﻤﺜﻞ ﺑﺪﺍﻳﺔ ﺍﻟﺘﺤﻮﻝ‬
‫ﻣﻦ ﻣﺮﺣﻠﺔ ﺇﻟﻰ ﻣﺮﺣﻠﺔ ﺟﺪﻳﺪﺓ ﻭ ﻟﻴﺲ ﺍﻷﻣﺮ‬
‫ﻥ ﻧﻌﺮﻑ ﻣﻦ‬ ‫ﻣﺠﺎﺯﺍ ﺃﺑﺪﺍ ﻭ ﻛﺎﻟﻌﺎﺩﺓ ﻳﻨﺒﻐﻲ ﺃ ّ‬
‫ﺍﻟﻤﺘﺤﺪﺙ ﻓﻲ ﺍﻵﻳﺔ‪ ،‬ﻣﻦ ﻳﻘﻮﻝ‪:‬‬
‫"ﺇﻥّ ﺍﷲ ﺍﺻﻄﻔﻰ ﺁﺩﻡ "؟؟؟؟؟ ﻭﻛﻴﻒ ﻋﺮﻑ‬
‫ﺃﻥّ" ﺍﷲ ﺍﺻﻄﻔﻰ ﺁﺩﻡ"‬

‫ﻫﺬﺍ ﻣﺮﺗﺒﻂ ﺑﻬﻤﻨﺎ ﻟﺪﻟﻴﻞ ﻟﻔﻆ ﺍﷲ ﻓﻲ‬

‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﺎ ﺳﻘﺘﻪ ﺃﺧﻲ ﻣﻦ ﺁﻳﺔ ﺳﻴﺪﻟﻨﺎ‬
‫ﻋﻠﻰ ﺍﻟﻤﺮﺍﺩ‪:‬‬

‫"ﻗﻞ ﻓﻠﻠّﻪ ﺍﻟﺤﺠّﺔ ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﻓﻠﻮ ﺷﺎء ﻟﻬﺪﺍﻛﻢ‬

‫ﺃﺟﻤﻌﻴﻦ(‪" )149‬ﺍﻷﻧﻌﺎﻡ‬

‫ﻧﻌﻢ ﻟﻮ ﺷﺎء ﺍﷲ ﺃﻥ ﻳﺨﻠﻖ ﺍﻟﻜﻮﻥ ﻭ ﻛﻞ‬

‫ﻛﺎﺋﻨﺎﺗﻪ ﻣﻔﻄﻮﺭﺓ ﻋﻠﻰ ﺍﻟﺴﺠﻮﺩ ﻭ ﺍﻟﺮﻛﻮﻉ‬
‫ﻟﻔﻌﻞ ﻭ ﻟﻮ ﺷﺎء ﻟﻤﻨﻌﻨﺎ ﺑﻤﺎ ﺳﻨﻪ ﻣﻦ ﺳﻨﻦ‬
‫ﻣﻦ ﻣﻤﺎﺭﺳﺔ ﺣﺮﻳﺘﻨﺎ ‪ ،‬ﺃﻣّﺎ ﺃﻥّ ﻣﻤﺎﺭﺳﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻟﺤﺮﻳﺘﻪ ﺩﻭﻥ ﺃﻥ ﻳﺘﻌﺪﻯ ﺃﻭ ﻳﺘﺠﺎﻭﺯ‬
‫ﺃﻭ ﻳﻈﻠﻢ ﻏﻴﺮﻩ ﺗﺪﺧﻠﻪ ﺍﻟﻨﺎﺭ ﻓﻬﺬﺍ ﻳﺤﺘﺎﺝ ﺇﻟﻰ‬
‫ﺩﻟﻴﻞ ﻭ ﻟﻴﺲ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺫﻟﻚ ﻋﻠﻰ ﺃﻥّ ﺍﻟﻨﺎﺭ‬
‫ﻭ ﺍﻟﻠﻬﺐ ﻭ ﺍﻟﺴﻌﻴﺮ ﻭ ﺟﻬﻨﻢ ﻭ ﺳﻘﺮ ﻣﺒﺤﺚ‬
‫ﺗﺮﻳﺪﻧﻲ ﺃﻥ ﺃﺩﺧﻞ ﻓﻴﻪ ﺍﻵﻥ ﻭ ﺳﺄﻃﺮﺣﻪ‬
‫ﺇﻥ ﺷﺎء ﺍﷲ ﻓﻲ ﺃﻗﺮﺏ ﻭﻗﺖ ﺇﺣﺘﺮﺍﻣﺎ ﻟﻚ‪.‬‬

‫ﺃﻣّﺎ ﻛﺜﺮﺓ ﺗﺴﺎﺅﻻﺗﻚ ﻓﺘﻔﺮﺣﻨﻲ ﻛﺎﻟﻌﺎﺩﺓ ﻭ‬

‫ﺳﺄﺣﺎﻭﻝ ﺟﺎﻫﺪﺍ ﺇﺗﻤﺎﻡ ﻃﺮﺡ ﺍﻟﻤﻨﻬﺞ ﻟﻨﺪﺧﻞ‬
‫ﻓﻲ ﺍﻟﻤﻮﺍﺿﻴﻊ ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﺗﻘﺒﻞ ﺗﺤﻴﺎﺗﻲ ﺍﻷﺧﻮﻳﺔ‬
 ‫ﺑﻦ ﻧﺒﻲ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 10‬‬ ‫‪10-24-2006, 06:04 AM‬‬

‫ﺃﺑﻮ ﺍﻟﻔﺪﺍء ﺍﻟﻤﺼﺮﻱ‬

‫ﻛﺎﺗﺐ‬

‫ﻛﺎﻟﻌﺎﺩﺓ ﻳﺎ ﺃﺧﻲ ﻳﺎ ﺇﺑﺮﺍﻫﻴﻢ‪...‬ﻛﻼﻡ ﺩﺳﻢ ﺍﺣﺘﺎﺝ ﻣﻨﻲ ﺃﻥ‬

‫ﺃﻗﻒ ﻋﻠﻰ ﻛﻞ ﻛﻠﻤﺔ ‪،‬ﻭﺃﻋﻴﺪ ﻗﺮﺍءﺗﻬﺎ ﻣﻊ ﺳﺎﺑﻘﺎﺗﻬﺎ‬
‫ﻭﻻﺣﻘﺎﺗﻬﺎ‪....‬‬

‫ﺃﺭﺟﻮ ﺃﻥ ﺗﺘﻘﺒﻞ ﺃﺳﺌﻠﺘﻲ ‪..‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﻄﺤﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ‬

‫ﻟﻚ‪..‬ﻭﺷﻜﺮﺍ‪..‬‬
‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪5: ÑÞã ÇáÚÖæíÉ‬‬

‫*ﺗﺼﻠﻴﺢ ﺍﻟﺒﺮﻧﺎﻣﺞ‪:‬‬ ‫‪124: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺇﻗﺘﺒﺎﺱ "‪:‬ﻭ ﺃﻓﺴﺪ ﺑﻔﻌﻠﻪ ﻣﺨﻄﻂ ﺍﻟﺨﻼﻓﺔ ﻭ ﺗﺎﺏ ﻭ ﺗﻘﺒّﻞ‬
‫ﺍﷲ ﺗﻮﺑﺘﻪ ﻭ ﺗﻢّ ﺗﺼﻠﻴﺢ ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻲ ﺫﺭﻳﺘﻪ ﻣﻦ‬
‫ﺍﻟﻬﻤﺞ"‬
‫ﻫﻞ ﻣﻌﻨﻰ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﻗﺪ ﺃﺧﻄﺄ ﻓﻲ ﺍﻟﺒﺮﻧﺎﻣﺞ ؟؟ ‪...‬ﺃﻱ ‪:‬‬
‫ﻟﻢ ﻳﻜﻦ ﻳﻌﻠﻢ ﺃﻥ ﺁﺩﻡ ﺳﻴﻔﻌﻞ ﺫﻟﻚ‪...‬‬

‫ﻓﻠﻢ ﻟﻢ ﻳﺼﻨﻊ ﺍﻟﺒﺮﻧﺎﻣﻨﺞ ﻣﺘﻜﺎﻣﻼ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ؟؟؟‬

 ‫*ﺭﺳﻢ ﺍﻟﻘﺮﺍﻥ‪:‬‬
‫ﻋﻨﺪﻧﺎ ﻓﻲ ﻣﺼﺮ ﺗﻮﺟﺪ ﻧﺴﺨﺔ ﻟﻠﻘﺮﺁﻥ ﻣﻨﺘﺸﺮﺓ ﺗﺴﻤﻰ ﺏ‬
‫"ﻃﺒﻌﺔ ﺍﻟﺸﻤﺮﻟﻲ‪" ...‬ﻟﻤﺎ ﺣﺎﻭﻟﺖ ﺍﻟﻤﻄﺎﺑﻘﺔ ﻓﻲ ﺭﺳﻢ‬
‫ﺣﺮﻑ ﺍﻟﻤﻴﻢ‪...‬ﻭﺟﺪﺕ ﺇﺧﺘﻼﻓﺎ ‪...‬ﻣﺜﻼ ﻭﺟﺪﺕ "ﻡ "ﻓﻲ‬
‫ﻣﺼﺤﻒ ﺍﻟﻤﺪﻳﻨﺔ‪...‬ﺃﻣﺎ ﻓﻲ ﻃﺒﻌﺔ ﺍﻟﺸﻤﺮﻟﻲ ﻭﺟﺘﻬﺎ"ﻣـ "ﻭ‬
‫ﻫﻜﺬﺍ‪...‬ﻣﺎ ﺗﻌﻠﻴﻘﻚ‪...‬؟؟‬

‫*ﺃﻗﺼﺺ ﺍﻟﻘﺼﺺ‪:‬‬

‫ﻫﻞ ﺗﻌﻨﻲ ﺃﻥ ﺍﻗﺼﺺ ﺍﻟﻘﺼﺺ ﻣﻌﻨﺎﻫﺎ "ﺗﺘﺒﻊ ﺍﻟﻘﺼﺺ "‬

‫ﺟﺎﺋﺰ‪...‬‬

‫ﺗﻌﺠﺒﺖ ﺃﻧﻲ ﻟﻢ ﺃﻓﻜﺮ ﻓﻴﻬﺎ ﺑﻬﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻣﻦ ﻗﺒﻞ ﻣﻊ‬

‫ﺟﻮﺍﺯﻫﺎ‪...‬‬

‫ﻭﻟﻜﻦ ﺍﻻﻳﻪ ﺗﻘﻮﻝ"ﻗﺎﻟﺖ ﻟﻬﺎ ﻗﺼﻴﻪ "ﻭﻟﻢ ﺗﻘﻞ ﻟﻬﺎ‬

‫"ﺗَﻘَﺼﱢﻴﻪ" "ﺍﻗﺼﻴﻪ "ﺃﻭ" ﺃﻗﺼﺼﻴﻪ!!!‪" ...‬‬

‫*ﺍﻟﻤﺸﺮﻛﻴﻦ‪:‬‬

‫ﺇﻗﺘﺒﺎﺱ"‪ :‬ﺍﻟﻤﺸﺮﻛﻴﻦ ﻋﻨﺪﻣﺎ ﻳﺮﺩ ﻣﺴﺘﻘﻼ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺬﻳﻦ‬

‫ﺍﺷﺘﺮﻛﻮﺍ ﻓﻲ ﻗﻀﻴﺔ ﺩﻭﻥ ﺩﻟﻴﻞ ﻭ ﺑﻴﻨﺔ ﻭ ﺑﺮﻫﺎﻥ ﻭ ﺍﻧﻀﻢّ‬
‫ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻣﺮﻳﺪﻳﻦ ﺿﻢّ ﻏﻴﺮﻫﻢ ﺇﻟﻴﻬﻢ ﻇﻠﻤﺎ ﻭ ﺗﻌﺴﻔﺎ"‬

‫ﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺍﻵﻥ ﻣﺸﺮﻛﻴﻦ(ﻣﺜﻼ‬

‫ﻛﻤﺜﻞ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺬﻳﻦ ﺍﻧﻀﻤﻮﺍ ﻟﺒﻌﻀﻬﻢ ﻣﻦ ﻏﻴﺮ ﺩﻟﻴﻞ ﻭﻻ‬
‫ﺑﻴﻨﺔ)‪...‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﺼﺪﺍﻗﺎ ﻟﻼﻳﻪ (ﻭَﻣَﺎ ﻳُﺆْﻣِﻦُ ﺃَﻛْﺜَﺮُﻫُﻢْ ﺑِﺎﻟﻠّﻪِ‬
‫ﺇِﻻﱠ ﻭَﻫُﻢ ﻣﱡﺸْﺮِﻛُﻮﻥَ [ﻳﻮﺳﻒ)]‪: 106‬‬

‫( ‪-‬ﻣﻦ ﻗﺒﻠﻚ ﻟﺌﻦ ﺃﺷﺮَﻛﺖَ ﻟﻴﺤﺒﻄﻦﱠ ) ﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻤﻘﺎﺑﻞ ﻟﺬﻟﻚ‬

‫ﺍﻟﻘﻮﻝ(ﺇﻧﻤﺎ ﺃﻋﻈﻜﻢ ﺃﻥ ﺗﻘﻮﻣﻮﺍ ﷲ ﻣﺜﻨﻰ ﻭﻓﺮﺍﺩﻯ ﺛﻢ‬
‫ﺗﺘﻔﻜﺮﻭﺍ) ﺃﻱ ﺃﻥ ﻣﻘﺎﺑﻞ ﺍﻟﺸﺮﻙ (ﺍﻻﺗﺒﺎﻉ ﺩﻭﻧﻤﺎ‬
‫ﺩﻟﻴﻞ)‪....‬ﺍﻟﺘﻔﻜﺮ ﻭﺍﻟﺘﺜﺒﺖ ﻓﺮﺍﺩﻯ ﺃﻭ ﻣﺜﻨﻰ‬
 ‫ﺍﻟﺘﻮﻗﻴﻊ ‪:‬‬
‫ﻭﻛﻞ ﻳﺪﻋﻲ ﻭﺻﻼ ﺑﻠﻴﻠﻰ***ﻭﻟﻴﻠﻰ ﻻ ﺗﻘﺮ ﻟﻬﻢ ﺑﺬﺍﻛﺎ‬
‫____________________________‬
‫ﻭﻋﻴﻦ ﺍﻟﺮﺿﺎ ﻋﻦ ﻛﻞ ﻋﻴﺐ ﻛﻠﻴﻠﺔ***ﻭﻟﻜﻦ ﻋﻴﻦ ﺍﻟﺴﺨﻂ ﺗﺒﺪﻱ ﺍﻟﻤﺴﺎﻭﻳﺎ‬
‫‪.............................. ..........‬‬

‫[ﻓﻘﻂ ﺍﻷﻋﻀﺎء ﺍﻟﻤﺴﺠﻠﻴﻦ ﻭﺍﻟﻤﻔﻌﻠﻴﻦ ﻳﻤﻜﻨﻬﻢ ﺭﺅﻳﺔ ﺍﻟﻮﺻﻼﺕ ‪ .‬ﺇﺿﻐﻂ ﻫﻨﺎ‬

‫ﻟﻠﺘﺴﺠﻴﻞ]‬

‫ﺃﺑﻮ ﺍﻟﻔﺪﺍء ﺍﻟﻤﺼﺮﻱ‬

‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺃﺑﻮ ﺍﻟﻔﺪﺍء ﺍﻟﻤﺼﺮﻱ‬
‫ﺃﺿﻒ ﺃﺑﻮ ﺍﻟﻔﺪﺍء ﺍﻟﻤﺼﺮﻱ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 11‬‬ ‫‪10-24-2006, 06:07 AM‬‬

‫ﺃﺑﻮ ﺍﻟﻔﺪﺍء ﺍﻟﻤﺼﺮﻱ‬

‫ﻛﺎﺗﺐ‬

‫ﺭﺟــــــﺎء ‪:‬ﺃﺭﺟﻮ ﻣﻨﻚ ﻳﺎ ﺩ ‪/‬ﺇﺑﺮﺍﻫﻴﻢ ﺃﻥ ﺗﻌﻴﺪ ﻛﺘﺎﺑﺔ ﻣﻮﺿﻮﻉ ﺷﺠﺮﺓ‬

‫ﺍﻟﻬﻤﺞ ﻫﻨﺎ ﺣﻴﺚ ﺃﻧﻪ ﺗﻢ ﻣﺤﻮﻩ ﻣﻦ ﻫﻨﺎﻙ ﻛﻤﺎ ﺗﻌﻠﻢ ‪...‬ﻭﺃﻧﺎ ﻟﻢ ﺃﻛﻤﻞ‬
‫ﻗﺮﺍءﺗﻪ‪...‬‬

‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪5: ÑÞã ÇáÚÖæíÉ‬‬

‫‪124: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﺍﻟﺘﻮﻗﻴﻊ ‪:‬‬ ‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬
‫ﻭﻛﻞ ﻳﺪﻋﻲ ﻭﺻﻼ ﺑﻠﻴﻠﻰ***ﻭﻟﻴﻠﻰ ﻻ ﺗﻘﺮ ﻟﻬﻢ ﺑﺬﺍﻛﺎ‬
‫____________________________‬
‫ﻭﻋﻴﻦ ﺍﻟﺮﺿﺎ ﻋﻦ ﻛﻞ ﻋﻴﺐ ﻛﻠﻴﻠﺔ***ﻭﻟﻜﻦ ﻋﻴﻦ ﺍﻟﺴﺨﻂ ﺗﺒﺪﻱ ﺍﻟﻤﺴﺎﻭﻳﺎ‬
‫‪.............................. ..........‬‬
‫[ﻓﻘﻂ ﺍﻷﻋﻀﺎء ﺍﻟﻤﺴﺠﻠﻴﻦ ﻭﺍﻟﻤﻔﻌﻠﻴﻦ ﻳﻤﻜﻨﻬﻢ ﺭﺅﻳﺔ ﺍﻟﻮﺻﻼﺕ ‪ .‬ﺇﺿﻐﻂ ﻫﻨﺎ‬
‫ﻟﻠﺘﺴﺠﻴﻞ]‬

‫ﺃﺑﻮ ﺍﻟﻔﺪﺍء ﺍﻟﻤﺼﺮﻱ‬

‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺃﺑﻮ ﺍﻟﻔﺪﺍء ﺍﻟﻤﺼﺮﻱ‬
‫ﺃﺿﻒ ﺃﺑﻮ ﺍﻟﻔﺪﺍء ﺍﻟﻤﺼﺮﻱ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 12‬‬ ‫‪10-24-2006, 12:03 PM‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺍﻷﺥ ﺍﻟﻜﺮﻳﻢ ﺃﺑﺎ ﺍﻟﻔﺪﺍء؛‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺍﻟﺬﻱ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻲ ﺍﻟﺒﺸﺮ ﻓﺠﻌﻠﻬﻢ ﻧﺎﺳﺎ‬ ‫‪2,443: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﻣﺨﻠﻮﻕ ﻣﻦ ﻣﺨﻠﻮﻗﺎﺕ ﺍﷲ ﻣﺒﺮﻣﺞ ﻟﻬﺬﺍ‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺍﻟﻔﻌﻞ ﻭ ﻫﻮ ﻧﻔﺴﻪ ﺍﻟﻤﻜﻠﻒ ﺑﺼﻴﺎﻏﺔ‬

‫ﺍﻟﺮﺳﺎﻻﺕ ﻭ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻨﺰﻝ ﻋﻠﻰ ﺃﻧﺒﻴﺎء ﺍﷲ‬
‫ﻣﻦ ﺗﻮﺭﺍﺓ ﻭ ﻗﺮءﺍﻥ ﻭ ﻫﻮ ﺭﺏ ﺍﻟﻨﺒﻲ‬
‫ﺍﻟﻜﺮﻳﻢ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﻃﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻪ‬
‫ﻓﺘﺠﻠﻰ ﻟﻠﺠﺒﻞ ﻓﺠﻌﻠﻪ ﺩﻛﺎ ﻭ ﻫﻮ ﺍﻟﺬﻱ ﺭﺁﻩ‬
‫ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﻣﺤﻤﺪ ﻓﻲ ﺃﻓﻖ ﺍﻟﺜﻘﺐ ﺍﻷﺳﻮﺩ‬
‫ﺍﻟﺬﻱ ﻓﺼﻠﺖ ﻓﻴﻪ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ ‪.‬ﻫﺬﺍ ﺍﻟﺮﺏ ﻟﻢ‬
‫ﻳﺨﻄﺊ ﻓﻲ ﻧﻔﺨﻪ ﺍﻟﺮﻭﺡ ﺍﻟﺘﻲ ﻣﻦ ﺑﻴﻦ‬
‫ﺑﻨﻮﺩﻫﺎ ﺍﻷﺳﺎﺳﻴﺔ ﺣﺮﻳﺔ ﺍﻹﺧﺘﻴﺎﺭ‪ ،‬ﻓﺂﺩﻡ‬
‫ﻣﺎﺭﺱ ﺣﺮﻳﺘﻪ ﺑﺈﺧﺘﻼﻃﻪ ﺑﺎﻟﺒﺸﺮ ﺍﻟﻬﻤﺞ ﻣﻊ‬
‫ﻛﻞ ﻣﺎ ﺃﺣﻴﻂ ﺑﻪ ﻣﻦ ﺭﻋﺎﻳﺔ ﻟﻜﻨﻪ ﺃﺧﻠﺪ ﺇﻟﻰ‬
‫ﺍﻷﺭﺽ‪.‬‬
 ‫ﺍﻟﺒﺮﻧﺎﻣﺞ ﻛﺎﻣﻞ ﻣﺘﻜﺎﻣﻞ ﻟﻤﺒﺎﺷﺮﺓ ﺍﻹﻧﺴﺎﻥ‬
‫ﺧﻼﻓﺘﻪ ﻓﻲ ﺍﻷﺭﺽ ﻭ ﻣﻮﺍﺻﻠﺘﻪ ﻟﻌﻤﻠﻴﺔ‬
‫ﺍﻟﺨﻠﻖ ﻓﻲ ﺍﻟﻜﻮﻥ ﻭ ﻣﺎ ﺍﻟﺮﺳﺎﻻﺕ ﻭ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﺴﻤﺎﻭﻳﺔ ﺇﻻ ﻫﺪﺍﻳﺔ ﻭ ﺗﻌﺮﻳﻔﺎ ﺑﻮﻇﻴﻔﺔ‬
‫ﺍﻟﺨﻼﻓﺔ ﺍﻟﺘﻲ ﺃﻭﻛﻠﻨﺎ ﻫﺬﺍ ﺍﻟﺮﺏ ﺇﻳﺎﻧﺎ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺮﺏ ﻳﻌﻠﻢ ﺍﻟﺴﺮ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ‬
‫ﺍﻷﺭﺽ ﻭ ﻳﻨﻄﻖ ﺑﺎﻟﺤﻖ ﺍﻟﻜﻮﻧﻲ ﻭ ﺑﻤﻘﺪﻭﺭﻩ‬
‫ﻭﺿﻊ ﺣﺪ ﻟﻠﻮﺟﻮﺩ ﻭ ﺍﻹﺳﺘﻘﺮﺍﺭ ﺍﻟﻜﻮﻧﻲ‬
‫ﻭﻫﻮ ﻣﻦ ﺳﻨﻘﺎﺑﻠﻪ ﻳﻮﻡ ﺍﻟﺤﺴﺎﺏ ﻭ ﻳﻌﺮﺽ‬
‫ﻋﻠﻴﻨﺎ ﺳﻴﺮ ﺣﻴﺎﺗﻨﺎ ﻭ ﻋﻤﻠﻨﺎ ﻭﻫﻮ ﻣﺒﺮﻣﺞ‬
‫ﻟﻬﺬﺍ ﺍﻟﻔﻌﻞ ﻣﻦ ﻳﻮﻡ ﻓﻄﺮ ﺍﷲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ‬
‫ﺍﻷﺭﺽ ﻭ ﺑﺚ ﻓﻴﻪ ﻛﻠﻤﺎﺗﻪ ﻭ ﻛﻼﻣﻪ‪ ،‬ﻟﺤﻈﺔ‬
‫ﺍﻹﻧﻄﻼﻕ ﻫﺬﻩ ﻫﻲ ﺗﻌﺒﻴﺮ ﺃﻋﺠﻤﻲ ﻣﻨّﻲ ﻋﻦ‬
‫ﺟﻬﻠﻨﺎ ﺍﻟﻤﻄﺒﻖ ﺑﻬﺎ ﻭ ﺑﻤﺎ ﻗﺒﻠﻬﺎ ﺇﺫ ﻻ‬
‫ﻧﺴﺘﻄﻴﻊ ﻣﻌﺮﻓﺔ ﻛﻨﻬﻬﺎ ﻹﺳﺘﺤﺎﻟﺔ ﻋﻠﻤﻨﺎ ﺑﻤﺎ‬
‫ﻗﺒﻞ ﺍﻹﻧﻔﺠﺎﺭ ﺍﻟﻜﺒﻴﺮ ﻭ ﻹﺳﺘﺤﺎﻟﺔ ﻋﻠﻤﻨﺎ‬
‫ﺑﺎﻟﻜﻮﻥ ﻟﺤﻈﺔ ﺧﻠﻘﻪ ﻭ ﺍﻟﺰﻣﻦ ﻟﻢ ﻳﺨﻠﻖ ﺑﻌﺪ ‪.‬‬
‫ﻭ ﻫﺬﺍ ﻛﻤﺎ ﺗﺮﻯ ﺃﺧﻲ ﺑﺤﺚ ﻗﺮﺁﻧﻲ ﻳﻄﻮﻝ‪،‬‬

‫ﺃﻣّﺎ ﺍﻟﻘﺺ ﻭ ﺍﻟﺘﻘﺼﻲ ﻓﺒﻴﻨﻬﻤﺎ ﻓﺎﺭﻕ‬

‫"ﻓﻘﺼﻴﻪ "ﺃﻱ ﺗﺘﺒﻌﻴﻪ ﺩﻭﻥ ﺗﻮﻗﻒ ﺃﻣّﺎ‬
‫ﺗﻘﺼﻴﻪ ﻓﺪﺧﻮﻝ ﺍﻟﺘﺎء ﻋﻠﻴﻬﺎ ﻳﻌﻨﻲ ﻫﻨﺎﻙ‬
‫ﺗﻔﺎﻋﻞ ﺑﻴﻦ ﻃﺮﻓﻴﻦ ﻭ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ‬
‫ﻓﻤﻮﺳﻰ ﻟﻢ ﻳﻜﻦ ﻳﺪﺭﻱ ﻭ ﻫﻮ ﺭﺿﻴﻊ ﺑﺘﺘﺒﻊ‬
‫ﺃﺧﺘﻪ ﻟﻪ ‪.‬ﻭﻋﻠﻰ ﻛﻞ ﻓﺎﻟﻘﺮﺁﻥ ﻟﻢ ﻳﻮﺭﺩ ﻫﺬﺍ‬
‫ﺍﻟﻠﻔﻆ‪.‬‬

‫ﺃﻣّﺎ ﺍﻟﻤﺸﺮﻙ ﻓﻬﻮ ﻛﻞ ﻣﻦ ﺃﺷﺮﻙ ﻓﻲ ﺭﺃﻳﻪ ﻭ‬

‫ﻗﻨﺎﻋﺎﺗﻪ ﻭ ﻋﻤﻠﻪ ﻏﻴﺮﻩ ﺩﻭﻥ ﻗﻨﺎﻋﺔ ﻭ ﺩﻭﻥ‬
‫ﺣﺠﺔ ﻭ ﺩﻟﻴﻞ‪ ،‬ﺃﻣّﺎ ﺍﻟﻤﺴﻠﻢ ﻓﻬﻮ ﻛﻞ ﻣﻦ ﺳﺎﻟﻢ‬
 ‫ﻏﻴﺮﻩ ﻭﻭﺿﻊ ﺳﻼﺣﻪ ﻭ ﺗﻮﻗﻒ ﻋﻦ ﺣﺮﺏ‬
‫ﻏﻴﺮﻩ ﺩﻭﻥ ﺳﺒﺐ ﻭﺟﻴﻪ ﺃﻳّﺎ ﻛﺎﻧﺖ ﻋﻘﻴﺪﺗﻪ‪.‬‬
‫ﻭ ﺃﺧﻴﺮﺍ ﺳﺄﺣﺎﻭﻝ ﻧﺸﺮ ﻣﻮﺿﻮﻉ "ﺁﺩﻡ ﻭ‬
‫ﺷﺠﺮﺓ ﺍﻟﻬﻤﺞ "ﻓﻲ ﺃﻗﺮﺏ ﺍﻵﺟﺎﻝ ﺇﻥ ﺷﺎء‬
‫ﺍﷲ‪.‬‬

‫ﺗﻘﺒﻞ ﺗﺤﻴﺎﺗﻲ ﺍﻷﺧﻮﻳﺔ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 13‬‬ ‫‪10-28-2006, 11:57 AM‬‬

‫ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﻛﺎﺗﺐ‬

‫ﺃﺧﻲ ﺍﻻﺳﻨﺎﺫ ﺑﻦ ﻧﺒﻲ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺗﻌﻠﻴﻘﺎ ﻋﻠﻲ ( ﺑﺎﷲ ) ﻭ ( ﻣﻊ ﺍﷲ)‬ ‫‪23: ÑÞã ÇáÚÖæíÉ‬‬

‫‪112: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﺟ َﻌﻠُﻮﺍْ ﻟِﻠّﻪِ ﺷُ َﺮﻛَﺎء ﺍﻟْﺠِﻦﱠ ﻭَﺧَﻠَﻘَﻬُﻢْ ﻭَﺧَﺮَﻗُﻮﺍْ ﻟَﻪُ ﺑَﻨِﻴﻦَ ﻭَﺑَﻨَﺎﺕٍ ﺑِﻐَﻴْﺮِ ﻋِﻠْﻢٍ‬
‫ﻭَ َ‬
‫ﺼﻔُﻮﻥَ ( ﺍﻷﻧﻌﺎﻡ)‬ ‫ﺳُ ْﺒﺤَﺎﻧَﻪُ ﻭَ َﺗﻌَﺎﻟَﻰ ﻋَﻤﱠﺎ َﻳ ِ‬ ‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻣﺎﺫﺍ ﺗﻌﻨﻲ ( ﷲ ) ؟؟؟‬

‫ﺍﻗﺘﺒﺎﺱ‬
‫ﻫﻮ ﺭﺏ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﻣﻮﺳﻰ ﺍﻟﺬﻱ ﻃﻠﺐ ﻣﻨﻪ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻓﺘﺠﻠﻰ‬
 ‫ﻟﻠﺠﺒﻞ ﻓﺠﻌﻠﻪ ﺩﻛﺎ ﻭ ﻫﻮ ﺍﻟﺬﻱ ﺭﺁﻩ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﻣﺤﻤﺪ ﻓﻲ ﺃﻓﻖ ﺍﻟﺜﻘﺐ‬
‫ﺍﻷﺳﻮﺩ ﺍﻟﺬﻱ ﻓﺼﻠﺖ ﻓﻴﻪ ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‬
‫ﺍﻧﺘﻬﻲ ﺍﻻﻗﺘﺒﺎﺱ‬

‫ﺣﻲَ ﺇِ َﻟﻴْﻚَ ﻣِﻦ ﺭﱠﺑﱢﻚَ ﻻ ﺇِﻟَـﻪَ ﺇِﻻﱠ ﻫُﻮَ ﻭَﺃَﻋْﺮِﺽْ ﻋَﻦِ ﺍﻟْﻤُﺸْﺮِﻛِﻴﻦَ‬
‫ﺍﺗﱠ ِﺒﻊْ ﻣَﺎ ﺃُﻭ ِ‬

‫ﺃﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻮﺿﺢ ﺍﻥ ﺭﺏ ﺍﻟﻨﺒﻲ ﻫﻮ ﺍﷲ‬

‫ﺗﺤﻴﺎﺗﻲ‬

‫ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﻋﻤﺮﻭ ﻳﻮﺳﻒ‬
‫ﺃﺿﻒ ﻋﻤﺮﻭ ﻳﻮﺳﻒ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 14‬‬ ‫‪10-28-2006, 01:05 PM‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺍﻷﺥ ﺍﻟﻌﺰﻳﺰ ﻋﻤﺮﻭ؛‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺃﺩﺍﺓ "ﻟـ "ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻐﺎﻳﺔ ﻭ‬ ‫‪2,443: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﻋﻠﻴﻨﺎ ﺗﻤﻌﻦ ﺍﻵﻳﺔ ﺑﺘﺮﻛﻴﺰ ﺃﻛﺒﺮ ﺇﺫ ﺍﻵﻳﺔ ﻟﻢ‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺗﻘﻞ‪:‬‬
‫(ﻭ ﺟﻌﻠﻮﺍ ﷲ ﺷﺮﻛﺎء ﻣﻦ ﺍﻟﺠﻦ)‬
‫ﻓﻬﻲ ﻻ ﺗﻘﺼﺪ ﺃﻥّ ﺍﻟﺬﻳﻦ ﺟُﻌﻠﻮﺍ ﺷﺮﻛﺎء ﻫﻢ‬
‫ﻣﻦ ﺍﻟﺠﻦ‪ ،‬ﺃﻱ ﻣﺨﻠﻮﻗﺎﺕ ﻣﻘﺎﺑﻠﺔ ﻟﻺﻧﺴﺎﻥ‬
‫ﻛﻤﺎ ﻳُﻈﻦ‪.‬‬
 ‫ﻭ ﻟﻢ ﺗﻘﻞ ﺍﻵﻳﺔ‪:‬‬
‫(ﻭ ﺟﻌﻠﻮﺍ ﷲ ﺷﺮﻛﺎء ﺍﻟﺠﻦﱢ) ﺑﻜﺴﺮ ﻧﻮﻥ‬
‫ﺍﻟﺠﻦ ﻟﺘﺪﻝ ﺃﻥّ ﻣﻦ ﺟُﻌﻞ ﺷﺮﻳﻜﺎ ﻫﻮ ﻣﻦ‬
‫ﺷﺮﻛﺎء ﺍﻟﺠﻦ ﻭ ﻟﻴﺲ ﺍﻟﺠﻦ ﺗﺤﺪﻳﺪﺍ ﻭ ﻳﻐﻴﺐ‬
‫ﺣﻴﻨﻬﺎ ﺗﺤﺪﻳﺪ ﺩﺍﻓﻊ ﺍﻟﺠﻌﻞ‪.‬‬
‫ﻟﻤﺎﺫﺍ ﻫﺬﺍ ﺍﻟﺘﻌﺒﻴﺮ ﺑﻬﺬﻩ ﺍﻟﺼﻴﻐﺔ‪:‬‬
‫"ﻭ ﺟﻌﻠﻮﺍ ﷲ ﺷﺮﻛﺂءَ ﺍﻟﺠﻦﱠ ﻭ ﺧﻠﻘﻬﻢ "ﺩﻭﻥ‬
‫ﺍﻟﻔﺼﻞ ﺑﻴﻦ ﺷﺮﻛﺎء ﻭ ﺍﻟﺠﻦ ‪.‬ﻓﻲ ﻧﻈﺮﻱ ﺃﻥّ‬
‫ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺑﻨﻴﻮﻳﺔ ﺃﻱ ﺃﻧّﻬﺎ ﺗﺴﺘﻌﻤﻞ‬
‫ﺍﻟﺤﺮﻭﻑ ﻭ ﺗﺪﺧﻞ ﻋﻠﻴﻬﺎ ﻗﻮﻯ ﺍﻟﻔﻌﻞ‬
‫(ﺣﺮﻛﺎﺕ ﺍﻹﻋﺮﺍﺏ) ﻟﻴﺲ ﺳﻴﺮﺍ ﻣﻊ ﻗﻮﺍﻋﺪ‬
‫ﻧﺤﻮﻳﺔ ﻭ ﺇﻧّﻤﺎ ﻟﻤﺎ ﺗﺤﻤﻠﻪ ﻫﺬﻩ ﺍﻟﺤﺮﻭﻑ ﻭ‬
‫ﻫﺬﻩ ﺍﻟﻘﻮﻯ ﻣﻦ ﺩﻻﻟﺔ ﻭ ﻫﺬﺍ ﻣﺎ ﺳﺄﻓﺼﻞ ﻓﻴﻪ‬
‫ﻓﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻤﻨﻬﺞ‪.‬‬
‫ﻭ ﻧﻌﻮﺩ ﻟﻶﻳﺔ ‪.‬ﻓﺎﻟﺠﻦ ﻫﻲ ﻛﻞ ﻣﺎ ﺧﻔﻲ ﻣﻦ‬
‫ﻗﻮﻯ ﺍﻟﻜﻮﻥ ﻭ ﻣﻮﺟﻮﺩﺍﺗﻪ ﻓﻠﻢ ﻳُﻌﺮﻑ‪،‬‬
‫ﻓﺎﻟﻜﻬﺮﺑﺎء ﻭ ﺍﻟﻔﻴﺮﻭﺳﺎﺕ ﺟﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻮﻡ‬
‫ﺍﻟﻨﺒﻲ ﻭ ﺳﻜﺎﻥ ﺍﻟﻤﺠﺮﺍﺕ ﺍﻷﺧﺮﻯ ﺟﻦ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ‪.‬ﻓﻬﺎﺗﻪ ﺍﻟﺸﺮﺍﻛﺔ ﺍﻟﻤﺰﻋﻮﻣﺔ ﻻ‬
‫ﻳﻔﺘﺄ ﺍﻟﻨﺎﺱ ﻓﻲ ﺇﺧﺘﻼﻕ ﻗﻮﻯ ﺧﻔﻴﺔ ﺃﺧﺮﻯ‬
‫ﻟﻮﺻﻒ ﺍﻟﻠﻠﻪ ﺑﻤﺎ ﻻ ﻳﻠﻴﻖ ﻭ ﻟﺘﻜﺴﻴﺮ ﺍﻟﻮﺣﺪﺓ‬
‫ﺍﻟﻜﺎﻣﻠﺔ ﻓﻲ ﺳﻨﻦ ﺍﻟﻜﻮﻥ ﻭ ﻗﻮﺍﻧﻴﻨﻪ ‪.‬ﻭ ﻋﻠﻴﻨﺎ‬
‫ﻫﻨﺎ ﺃﻥ ﻧﻘﻒ ﻭﻗﻔﺔ ﻗﺼﻴﺮﺓ ‪:‬ﻫﻞ ﻋﻠﻢ‬
‫ﺍﻟﻨﻔﺲ ﻭ ﺍﻹﺟﺘﻤﺎﻉ ﻭ ﺍﻟﺘﺎﺭﻳﺦ ﻭ‬
‫ﺍﻻﻧﺜﺮﻭﺑﻮﻟﻮﺟﻴﺎ ﻭ ﻛﻞ ﻫﺬﺍ ﺍﻟﺘﻔﺘﻴﺖ ﻳﻤﺲ‬
‫ﺑﻮﺣﺪﺓ ﺭﺅﻳﺘﻨﺎ ﻟﻠﻜﻮﻥ ﺃﻡ ﻻ؟‬
‫ﻫﻞ ﺍﻟﺒﺸﺮ ﻻ ﻳﻔﺘﺄﻭﻥ ﻣﺸﺮﻛﻴﻦ ﺑﻤﺤﺎﻭﻻﺕ‬
‫ﺇﺧﺘﺼﺎﺻﻬﻢ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻭﻳﻌﻄﻮﻥ‬
‫ﺭﺅﻭﺳﻬﻢ ﻷﻫﻞ ﺍﻹﺧﺘﺼﺎﺹ ﻭ ﻳﺸﺆﻛﻮﻥ ﻓﻲ‬
‫ﻗﻨﺎﻋﺎﺗﻬﻢ ﻭ ﺇﺧﺘﻴﺎﺭﻫﻢ ﺣﺘﻰ ﻭﺻﻠﻨﺎ ﻟﻠﺘﻼﻋﺐ‬
 ‫ﺍﻟﺼﺎﺭﺥ ﺏ "ﺍﻟﺮﺃﻱ ﺍﻟﻌﺎﻡ "ﺑﺄﻻﻋﻴﺐ‬
‫ﺍﻟﻤﺤﻠﻠﻴﻦ ﺍﻹﺣﺼﺎﺋﻴﺔ ‪.‬ﺃﻟﻴﺴﺖ ﻫﺬﻩ ﻛﺎﺭﺛﺔ؟‬
‫ﺍﻟﻜﻮﻥ ﻭﺣﺪﺓ ﻭ ﺍﻟﻨﺎﺱ ﺗﺮﻓﺾ ﺭﺅﻳﺔ ﻫﺬﻩ‬
‫ﺍﻟﻮﺣﺪﺓ ﻓﻴﻪ ﻭ ﻋﺪﺩ ﻗﻠﻴﻞ ﻣﻤﻦ ﻳﺮﻳﺪ ﺍﻟﺘﺮﻛﻴﺰ‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﺣﺪﺓ ﻳﺘﻬﻤﻮﻥ ﺑﺎﻟﺨﺒﻞ ﻭ ﺍﻟﺪﺟﻞ‪.‬‬

‫ﻓﻜﻠﻤﺎ ﺃﻇﻬﺮ ﺍﻟﻌﻠﻢ ﻣﺎ ﺧﻔﻲ ﻣﻦ ﻗﻮﻯ ﻭ‬

‫ﻣﻮﺟﻮﺩﺍﺕ ﺟﻌﻞ ﺍﻟﻨﺎﺱ ﷲ ﺷﺮﻛﺎء ﻣﻦ ﻧﻮﻉ‬
‫ﺁﺧﺮ ﻭ ﺧﺮﻗﻮﺍ ﻟﻪ ﻣﻦ ﻭﻫﻤﻬﻢ ﺷﺮﻛﺎء‬
‫ﻳﺸﺎﺭﻛﻮﻧﻪ ﻓﻲ ﺍﻟﺘﻘﺪﻳﺮ ﻭ ﺍﻟﺘﺪﺑﻴﺮ ﻭ ﻧﻔﻬﻢ‬
‫ﺣﻴﻨﻬﺎ ﺳﺒﺐ ﻭﺭﻭﺩ ﺍﻟﻼﻡ ﻓﻬﻲ ﺗﺮﺳﻢ ﺳﻠﻤﺎ‬
‫ﻟﻠﻮﺻﻮﻝ ﻟﻐﺎﻳﺔ ﻭ ﻟﻜﻦ ﻫﻴﻬﺎﺕ‪ ،‬ﻓﻐﺎﻳﺔ ﺍﻟﻨﺎﺱ‬
‫ﺗﻌﺪﻳﺪ ﺍﻟﻤﻘﺪﺭﻳﻦ ﻭ ﺍﻟﻤﺪﺑﺮﻳﻦ ﻣﻊ ﺃﻧّﻬﻢ‬
‫ﻥ ﺍﷲ ﻫﻮ ﺧﺎﻟﻖ ﻫﺆﻻء‬ ‫ﻳﻌﺘﺮﻓﻮﻥ ﺇﺑﺘﺪﺍءﺍ ﺃ ّ‬
‫ﺍﻟﻤﺪﺑﺮﻳﻦ ﻭ ﺍﻟﻤﻘﺪﺭﻳﻦ ﺍﻟﻤﺰﻋﻮﻣﻴﻦ ‪.‬ﻭ ﻧﻔﻬﻢ‬
‫ﻟﻤﺎﺫﺍ ﻟﻢ ﻳُﻔﺼﻞ ﺑﻴﻦ ﺷﺮﻛﺂء ﻭ ﺍﻟﺠﻦ ﺣﺘﻰ‬
‫ﺗﺮﺗﺴﻢ ﻟﺪﻳﻨﺎ ﺳﺮﻋﺔ ﻭﻗﻮﻉ ﺍﻟﻨﺎﺱ ﻓﻲ ﺟﻌﻞ‬
‫ﺷﺮﻛﺎء ﺟﺪﺩ ﻛﻠﻤﺎ ﺍﻧﻬﺪﻡ ﺍﻟﺸﺮﻳﻚ ﺍﻟﻘﺪﻳﻢ ﻭ‬
‫ﻟﻨﺨﺘﻢ ﻫﺬﺍ ﺍﻟﺘﻌﻘﻴﺐ ﺑﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻘﻄﻊ‬
‫ﺍﻟﻨﻔﺲ‪:‬‬

‫"ﻭ ﺟﻌﻠﻮﺍ ﷲ ﺷﺮﻛﺎء ﺍﻟﺠﻦ ﻭ ﺧﻠﻘﻬﻢ‪ ،‬ﻭ‬

‫ﺧﺮﻗﻮﺍ ﻟﻪ ﺑﻨﻴﻦ ﻭ ﺑﻨﺎﺕ ﺑﻐﻴﺮ ﻋﻠﻢ؛ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭ ﺗﻌﺎﻟﻰ ﻋﻤّﺎ ﻳﺼﻔﻮﻥ (‪ )100‬ﺑﺪﻳﻊ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭ ﺍﻷﺭﺽ‪ ،‬ﺃﻧّﻰ ﻳﻜﻮﻥ ﻟﻪ ﻭﻟﺪ ﻭ‬
‫ﻟﻢ ﺗﻜﻦ ﻟﻪ ﺻﺎﺣﺒﺔ‪ ،‬ﻭ ﺧﻠﻖ ﻛﻞ ﺷﻲء‪ ،‬ﻭ‬
‫ﻫﻮ ﺑﻜﻞ ﺷﻲء ﻋﻠﻴﻢ (‪ )101‬ﺫﺍﻟﻜﻢ ﺍﷲ ﺭﺑﻜﻢ‬
‫‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻّ ﻫﻮ‪ ،‬ﺧﺎﻟﻖ ﻛﻞ ﺷﻲء ﻓﺎﻋﺒﺪﻭﻩ ﻭ‬
‫ﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲء ﻭﻛﻴﻞ (‪ )102‬ﻻ ﺗﺪﺭﻛﻪ‬
‫ﺍﻷﺑﺼﺎﺭ ﻭ ﻫﻮ ﻳﺪﺭﻙ ﺍﻷﺑﺼﺎﺭ ‪ ،‬ﻭ ﻫﻮ‬
 ‫ﺍﻟﻠﻄﻴﻒ ﺍﻟﺨﺒﻴﺮ (‪)" 103‬ﺍﻷﻧﻌﺎﻡ‬

‫ﻓﺎﷲ ﺭﺏ ﺍﻟﺠﻤﻴﻊ ﺑﺤﻜﻢ ﺃﻧّﻪ ﻫﻮ ﻣﻦ ﺃﻭﺩﻉ‬

‫ﻭﺳﺎﺋﻞ ﺗﺮﺑﻴﺘﻨﺎ ﻭ ﺭﺑﺎ ﻣﻌﺮﻓﺘﻨﺎ ﻓﻲ ﺍﻟﻜﻮﻥ ﻣﺬ‬
‫ﻓﻄﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﻣﻦ ﺃﻭﻝ ﻟﺤﻈﺔ‪،‬‬
‫ﻭ ﻫﺬﻩ ﻗﻀﻴﺔ ﻻ ﻧﻘﺎﺵ ﻓﻴﻬﺎ ﺑﻴﻨﻨﺎ‪ ،‬ﻓﺄﻧﺎ ﻟﻢ‬
‫ﺃﻗﻞ ﻳﻮﻣﺎ ﺃﻥّ ﺍﷲ ﻟﻴﺲ ﺑﺮﺏ ﻭ ﻟﻜﻦ ﺣﺪﺙ ﺃﻥ‬
‫ﺃﺳﻲء ﻓﻬﻢ ﺑﻌﺾ ﺍﻟﻜﻼﻡ ﻭ ﺍﺳﺘﻌﻤﻠﺖ ﺑﻌﺾ‬
‫ﻋﺒﺎﺭﺍﺗﻲ ﻓﻲ ﻭﺟﻬﺔ ﻏﻴﺮ ﻣﺤﻤﻮﺩﺓ‪.‬‬

‫ﺃﺭﺟﻊ ﺍﻵﻥ ﻟﺴﺆﺍﻟﻚ ﺍﻟﺜﺎﻧﻲ ‪.‬ﻟﻮ ﺟﺎءﺕ ﺍﻵﻳﺔ‬

‫ﺑﻬﺬﻩ ﺍﻟﺼﻴﻐﺔ‪:‬‬
‫"ﺍﺗﺒﻊ ﻣﺎ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﻣﻦ ﺭﺑﻚ ﻭ ﺃﻋﺮﺽ‬
‫ﻋﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ"‬
‫ﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﻧﻘﻮﻝ ﺃﻧّﻬﺎ ﻧﺎﻗﺼﺔ ﻭ ﻫﻞ ﻳﻤﻜﻦ‬
‫ﺃﻥ ﻳﻌﺘﺮﺽ ﺃﺣﺪ؟‬
‫ﻣﺎ ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻹﺿﺎﻓﺔ "ﻻ ﺇﻟﻪ ﺇﻻّ ﻫﻮ"؟‬
‫ﻋﻠﻴﻨﺎ ﻟﻜﻲ ﻧﻔﻬﻢ ﻫﺬﻩ ﺍﻹﻇﺎﻓﺔ ﻭ ﺃﻫﻤﻴﺘﻬﺎ ﻓﻲ‬
‫ﺍﻵﻳﺔ ﺃﻥ ﻧﻔﻬﻢ ﺩﻟﻴﻞ ﺍﻟﻮﺣﻲ‪ ،‬ﺇﺫ ﺍﻟﻮﺣﻲ ﻟﻴﺲ‬
‫ﻣﺨﺘﺼﺎ ﺑﺎﻟﺘﻨﺰﻳﻞ ﺍﻟﻘﺮﺁﻧﻲ ﻭ ﻣﺼﺪﺭﻩ ﻗﺪ‬
‫ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ﻏﻴﺮ ﺍﻟﺴﻨﻦ ﺍﻟﻤﻮﺿﻮﻋﻴﺔ‬
‫ﺍﻟﻜﻮﻧﻴﺔ ﺇﺫ ﻧﻘﺮﺃ ﻓﻲ ﺍﻟﺒﻼﻍ ﺍﻟﻤﺒﻴﻦ‪:‬‬

‫ﺃﻭﺣﻴﻨﺎ‬
‫ﻧﻮﺣﻲ‬
‫ﻭﺣﻴﻨﺎ‬

‫ﻓﺎﻵﻳﺔ ﻫﻨﺎ ﺗﺘﺤﺪﺩ ﻋﻦ ﺍﻟﻮﺣﻲ ‪direct‬‬

‫‪information‬ﺍﻟﺬﻱ ﻳﺘﻠﻘﺎﻩ ﺃﻱ ﺇﻧﺴﺎﻥ‬
‫ﻣﻦ ﺍﻟﻜﻮﻥ ﺍﻟﻤﺤﻴﻂ ﺑﻪ ﻭ ﻟﻴﺲ ﺍﻟﻤﻘﺼﻮﺩ‬
 ‫ﺑﺎﻵﻳﺔ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻨﺰﻝ ﻭ ﻣﺎ ﻳﺠﻌﻠﻨﺎ ﻧﻄﻤﺌﻦ‬
‫ﺃﻛﺜﺮ ﻟﻬﺬﺍ ﺍﻟﻔﻬﻢ ﻫﻮ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ‪:‬‬

‫"ﻭ ﻛﺬﻟﻚ ﻧﺼﺮﻑ ﺍﻵﻳﺎﺕ ﻭ ﻟﻴﻘﻮﻟﻮﺍ ﺩﺭﺳﺖ‬

‫ﻭ ﻟﻨﺒﻴﻨﻪ ﻟﻘﻮﻣـ ﻳﻌﻠﻤﻮﻥ )‪ (105‬ﺍﺗﺒﻊ ﻣﺎ‬
‫ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﻣﻦ ﺭﺑﻚ‪ ،‬ﻻ ﺇﻟﻪ ﺇ ّﻻ ﻫﻮ‪ ،‬ﻭ‬
‫ﺃﻋﺮﺽ ﻋﻦ ﺍﻟﻤﺸﺮﻛﻴﻦ ")‪(106‬ﺍﻷﻧﻌﺎﻡ‬

‫ﺍﻟﺮﺳﻮﻝ ﺳﻴﺘﻬﻢ ﺃﻧّﻪ ﻧﻘﺐ ﻭ ﺑﺤﺚ ﻭ ﺃﻟّﻒ‬

‫ﺍﻟﻘﺮﺁﻥ ﺑﻨﻔﺴﻪ ﻭ ﻫﻮ ﻣﺎ ﻳﺸﻴﺮ ﺇﻟﻴﻪ ﻓﻌﻞ‬
‫"ﺩﺭﺳﺖ "ﻭ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻫﻮ ﻣﺎ ﻣﺜﻠﻪ ﺃﺣﺴﻦ‬
‫ﺗﻤﺜﻴﻞ ﻧﺒﻲ ﺍﷲ ﺍﻟﻜﺮﻳﻢ ﺇﺩﺭﻳﺲ "ﺃﺧﻨﻮﺥ "‬
‫ﺑﻤﺎ ﺑﺜﻪ ﻣﻦ ﻋﻠﻢ ﻓﻲ ﺃﺭﺽ ﺑﻼﺩ ﺍﻟﻨﻴﻞ‪،‬‬
‫ﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻦ‬ ‫ﻓﺎﻟﻨﺒﻲ ﺳﺘﻬﻢ ﺃﻧّﻪ ﻋﺒﻘﺮﻱ ﻭ ﺃ ّ‬
‫ﺻﻴﺎﻏﺘﻪ ﻭ ﻟﻜﻦ ﺍﻟﻘﺮﺁﻥ ﻳﻮﺿﺢ ﺃﻥّ ﺍﻟﺬﻳﻦ‬
‫ﻳﻌﻠﻤﻮﻥ ﺳﻴﺪﺭﻛﻮﻥ ﺗﻔﺎﻫﺔ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻭ‬
‫ﺳﺨﻔﻪ‪ ،‬ﻭ ﻳﻔﻬﻢ ﺍﻟﻌﻠﻤﺎء ﻓﻲ ﻋﻠﻢ ﺍﻟﺤﻲ ﻭ‬
‫ﺍﻟﻤﻴﺖ ﺍﻟﺘﻲ ﺗﺤﺪﺛﺚ ﻋﻨﻪ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭ‬
‫ﻥ ﻣﻬﻤﺔ ﺍﻟﻨﺒﻲ ﻫﻲ‬ ‫ﺃﻭﺳﻌﺖ ﻓﻴﻪ ﺍﻟﺤﺪﻳﺚ ﺃ ّ‬
‫ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺮﺁﻥ ﻭ ﺍﻟﺘﻔﺎﻋﻞ ﻣﻊ‬
‫ﺣﻘﺎﺋﻘﻪ ﺑﺴﻘﻔﻪ ﺍﻟﻤﻌﺮﻓﻲ ﻭ ﻫﻮ ﻟﻴﺲ ﻣﻄﺎﻟﺐ‬
‫ﺑﺄﻛﺜﺮ ﻣﻦ ﻫﺬﺍ‪:‬‬

‫"ﺍﺗﺒﻊ ﻣﺎ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﻣﻦ ﺭﺑﻚ"‬

‫ﻭ ﻟﻴﺲ "ﺍﺗﺒﻊ ﻣﺎ ﻳﻮﺣﻲ ﺇﻟﻴﻚ ﻣﻦ ﺭﺑﻚ "‬
‫ﺍﻟﺘﻲ ﺗﻌﻨﻲ ﺍﻟﺘﻨﺰﻳﻞ ﻭ ﺗﺘﺒﻊ ﺧﻄﻪ ﻭ ﻧﺒﻴﺎﻧﻪ‬
‫ﻟﻠﻨﺎﺱ ﺻﺤﻴﻔﺔ ﺗﻘﺮﺃ‪.‬‬

‫ﻋﻠﻰ ﻛﻞ‪ ،‬ﻟﻔﻆ ﺍﻟﺮﺏ ﻳﺤﻤﻞ ﻣﻔﻬﻮﻣﺎ ﻋﺎﻣﺎ‬

‫ﻫﻮ ﺭﺑﺎ ﺍﻟﻤﻌﺮﻓﺔ ﺳﻮﺍءﺍ ﻛﺎﻧﺖ ﻛﻮﻧﻴﺔ‬
 ‫ﻓﻤﺼﺪﺭﻫﺎ ﺍﷲ ﻓﺎﻃﺮ ﺍﻟﺴﻨﻦ ﻭ ﻗﻮﺍﻧﻴﻦ‬
‫ﺍﻟﻜﻮﻥ ﺃﻭ ﻣﻦ ﺭﺏ ﻣﺨﻠﻮﻕ ﺁﺧﺮ ﻭ ﺳﻴﺎﻕ‬
‫ﺍﻵﻳﺎﺕ ﻭ ﻫﻨﺪﺳﺘﻬﺎ ﻫﻮ ﻣﻦ ﻳﺒﻴﻦ ﺍﻟﻤﻮﺟﻮﺩ‬
‫ﺍﻟﺬﻱ ﻳﺘﺤﺪﺙ ﻋﻨﻪ ﺍﻟﻤﻔﻬﻮﻡ ﻭ ﺇﻥ ﻛﻨﺖ ﻻ‬
‫ﺃﺣﺒﺬ ﺇﺳﺘﻌﻤﺎﻝ ﻟﻔﻆ ﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﺣﻖ ﺍﷲ‬
‫ﺟﻞّ ﺫﻛﺮﻩ ﻭ ﺗﻘﺪﺳﺖ ﺃﺳﻤﺎﺅﻩ‪.‬‬

‫ﺗﺤﻴﺎﺗﻲ ﺍﻷﺧﻮﻳﺔ ﻭ ﺷﻜﺮﺍ ﻋﻠﻰ ﺍﻟﺘﻔﺎﻋﻞ‬

‫ﺑﻦ ﻧﺒﻲ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 15‬‬ ‫‪10-28-2006, 03:12 PM‬‬

‫ﺧﺎﻟﺪ ﻫﻼﻝ‬
‫ﻛﺎﺗﺐ‬

‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﻜﺮﻳﻢ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺗﺤﻴﺔ ﻃﻴﺒﺔ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺇﻗﺘﺒﺎﺱ‬
‫(ﻓﺎﻟﺠﻦ ﻫﻲ ﻛﻞ ﻣﺎ ﺧﻔﻲ ﻣﻦ ﻗﻮﻯ ﺍﻟﻜﻮﻥ ﻭ ﻣﻮﺟﻮﺩﺍﺗﻪ ﻓﻠﻢ ﻳُﻌﺮﻑ‪،‬‬ ‫‪7: ÑÞã ÇáÚÖæíÉ‬‬
‫ﻓﺎﻟﻜﻬﺮﺑﺎء ﻭ ﺍﻟﻔﻴﺮﻭﺳﺎﺕ ﺟﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﻮﻡ ﺍﻟﻨﺒﻲ ﻭ ﺳﻜﺎﻥ ﺍﻟﻤﺠﺮﺍﺕ‬ ‫‪714: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬
‫ﺍﻷﺧﺮﻯ ﺟﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ‪.) .‬‬
‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺠﻦﱠ ﻭَﺧَﻠَﻘَﻬُﻢْ ﻭَﺧَﺮَﻗُﻮﺍْ ﻟَﻪُ ﺑَﻨِﻴﻦَ ﻭَﺑَﻨَﺎﺕٍ ﺑِﻐَﻴْﺮِ ﻋِﻠْﻢٍ‬‫ﺟ َﻌﻠُﻮﺍْ ﻟِﻠّﻪِ ﺷُ َﺮﻛَﺎء ﺍﻟْ ِ‬
‫(ﻭَ َ‬
‫ﺼﻔُﻮﻥَ )‬ ‫ﺳُﺒْﺤَﺎﻧَﻪُ ﻭَ َﺗﻌَﺎﻟَﻰ ﻋَﻤﱠﺎ َﻳ ِ‬
‫ﻫﻞ ﻳﻤﻜﻦ ﺇﻋﺘﺒﺎﺭ ﺍﻟﻘﻮﻯ ﺍﻟﺨﻔﻴﺔ ﻓﻲ ﺍﻟﻜﻮﻥ ﻣﻦ ﺍﻟﻤﺪﺑﺮﺍﺕ ﺃﻣﺮﺍً ﻭﺍﻟﺘﻰ ﻻ‬
 ‫ﺗﻨﻔﻲ ﺇﻧﻔﺮﺍﺩ ﺍﻟﺘﺪﺑﻴﺮ ﻣﻦ ﺍﻟﻤﺪﺑﺮ ﻭﺣﺪﻩ ﺭﺏ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ؟‬

‫ﺧﺎﻟﺪ ﻫﻼﻝ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺧﺎﻟﺪ ﻫﻼﻝ‬
‫ﺃﺿﻒ ﺧﺎﻟﺪ ﻫﻼﻝ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬
‫ﺍﻟﺼﻔﺤﺔ ‪ 1‬ﻣﻦ ‪ > 3 2 1 6‬ﺍﻷﺧﻴﺮﺓ»‬

‫«ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﺴﺎﺑﻖ | ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﺘﺎﻟﻲ »‬

‫ﺍﻟﺬﻳﻦ ﻳﺸﺎﻫﺪﻭﻥ ﻣﺤﺘﻮﻯ ﺍﻟﻤﻮﺿﻮﻉ ﺍﻵﻥ ‪ ( 1:‬ﺍﻷﻋﻀﺎء ‪ 1‬ﻭﺍﻟﺰﻭﺍﺭ ‪) 0‬‬

‫ﺍﺳﺎﻣﺔ‪10‬‬

‫ﺃﺩﻭﺍﺕ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﻣﺸﺎﻫﺪﺓ ﺻﻔﺤﺔ ﻃﺒﺎﻋﺔ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﺍﺷﺘﺮﻙ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﻃﺮﻕ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﺍﻟﻌﺮﺽ ﺍﻟﻌﺎﺩﻱ‬

‫ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﺍﻟﻌﺮﺽ ﺍﻟﻤﺘﻄﻮﺭ‬

‫ﺍﻻﻧﺘﻘﺎﻝ ﺇﻟﻰ ﺍﻟﻌﺮﺽ ﺍﻟﺸﺠﺮﻱ‬

‫ﺗﻌﻠﻴﻤﺎﺕ ﺍﻟﻤﺸﺎﺭﻛﺔ‬
‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺇﺿﺎﻓﺔ ﻣﻮﺍﺿﻴﻊ ﺟﺪﻳﺪﺓ‬
‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻤﻮﺍﺿﻴﻊ‬
‫ﺍﻟﺴﺮﻳﻊ ﺇﻟﻰ ﺍﻻﻧﺘﻘﺎﻝ‬ ‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺇﺭﻓﺎﻕ ﻣﻠﻔﺎﺕ‬
‫‪ÇáÜÏíÜÜä æÇáÅäÜÜÓÜÜÇä‬‬ ‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺗﻌﺪﻳﻞ ﻣﺸﺎﺭﻛﺎﺗﻚ‬
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‫ﺍﻟﻤﻮﺍﺿﻴﻊ ﺍﻟﻤﺘﺸﺎﺑﻬﻪ‬
‫ﺁﺧﺮ ﻣﺸﺎﺭﻛﺔ‬ ‫ﻣﺸﺎﺭﻛﺎﺕ‬ ‫ﺍﻟﻤﻨﺘﺪﻯ‬ ‫ﻛﺎﺗﺐ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺍﻟﻤﻮﺿﻮﻉ‬
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‫‪01:48 PM‬‬

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‫‪09:19 AM‬‬

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‫‪11:29 AM‬‬

‫‪11-18-2006‬‬ ‫ﻣﻘﺎﺭﺑﺔ ﺟﺪﻳﺪﺓ ﻟﻠﻘﺮﺁﻥ ‪:‬ﻣﻦ "ﺍﻟﻨﺺ "ﺇﻟﻰ‬

‫‪4‬‬ ‫ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬ ‫ﺷﻬﺎﺏ ﺍﻟﺴﻼﻡ‬
‫‪01:06 PM‬‬ ‫"ﺍﻟﺨﻄﺎﺏ "‬

‫ﺍﻻﺗﺼﺎﻝ ﺑﻨﺎ ‪ -‬ﺍﻷﺭﺷﻴﻒ ‪ -‬ﺍﻷﻋﻠﻰ‬