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

‫ﺃﻫﻼ ﻭﺳﻬﻼ ﺑﻜـ ﻳﺎ ﺍﺳﺎﻣﺔ‪10‬‬

‫‪10:07 AM‬‬ ‫ﺁﺧﺮ ﺯﻳﺎﺭﺓ ﻟﻚ ﻛﺎﻧﺖ ‪ 2009-17-10:‬ﺍﻟﺴﺎﻋﺔ‬

‫ﻣــﻨــﺘــﺪﻳــﺎﺕ ﻣــﻌﺮﺍﺝ ﺍﻟـﻘــﻠــﻢ > ﻛﺘﺎﺏ ﻣـﻌــﺮﺍﺝ ﺍﻟـﻘــﻠﻢ > ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬
‫ﻣﺮﺁﺓ ﺗﻨﻤﻮ ﺑﻴﻦ ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ‬

‫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...‬‬

‫ﻃﺮﻕ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺃﺩﻭﺍﺕ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﻋﺮﺽ ﺃﻭﻝ ﻣﺸﺎﺭﻛﺔ ﻏﻴﺮ ﻣﻘﺮﻭءﺓ‬

‫ﻣﺮﺁﺓ ﺗﻨﻤﻮ ﺑﻴﻦ ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 1‬‬ ‫ﺍﻟﻴﻮﻡ ‪AM 08:08,‬‬

‫ﻣﺮﺁﺓ ﺗﻨﻤﻮ ﺑﻴﻦ ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬

‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﻳﺤﺎﻭﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻮﺍﺯﻱ ﻣﻦ ﺳﺪﻧﺔ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺍﻟﻤﻮﺭﻭﺙ ﺍﻟﺤﺪﻳﺜﻲ ﺃﻥ ﻳﻔﺮﺿﻮﺍ ﻣﺎ ﺍﺧﺘﻠﻘﻮﺍ‬ ‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺃﻏﻠﺒﻪ ﻋﻠﻰ ﺃﻧّﻪ ﻫﻮ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﻭ ﻳﻤﻌﻨﻮﺍ‬

‫‪2,458: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻓﻲ ﺇﻋﻼء ﻫﺬﺍ ﺍﻟﻤﻮﺭﻭﺙ ﺑﻮﺳﻤﻪ ﺭﺳﻮﻻ‬
‫ﻳﻜﻤﻞ ﺍﻟﻘﺮءﺍﻥ ﻭ ﻳﺒﻴﻦ ﻣﺒﻬﻤﻪ ﻭ ﻳﻮﺿﺢ‬
‫ﺧﺎﺻﻪ !!!!!ﺑﻞ ﻭ ﻳﺨﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻘﺮءﺍﻥ‬
‫ءﺍﻳﺎﺕ ﺗﺄﻣﺮ ﺑﻄﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﻟﺒﻴﺎﻥ ﺿﺮﻭﺭﺓ‬
‫ﺇﺗﺒﺎﻉ ﻫﺬﺍ ﺍﻟﻤﻮﺭﻭﺙ ﻭﻣﻊ ﺃﻧّﻬﻢ ﻣﺨﺘﻠﻔﻮﻥ‬
‫ﻓﻲ ﺻﺤﺔ ﻫﺬﺍ ﺍﻟﻤﻮﺭﻭﺙ ﻭ ﻧﺴﺒﺘﻪ ﻟﺸﺨﺺ‬
‫ﺍﻟﻨﺒﻲ ﺍﻟﺒﺸﺮﻱ ﻣﺤﻤﺪ ﺇﻻّ ﺃﻧﻬﻢ ﻳﻤﻌﻨﻮﻥ ﻓﻲ‬
‫ﺍﻹﺗﻜﺎء ﻋﻠﻰ ءﺍﻳﺎﺕ ﺍﻟﻘﺮءﺍﻥ ﻟﺒﻴﺎﻥ ﻭﺟﺎﻫﺔ‬
‫ﺭﺃﻳﻬﻢ ‪.‬ﻭ ﻛﻞ ﻗﺎﺭﺉ ﻟﻠﻘﺮءﺍﻥ ﻳﺪﺭﻙ ﺃﻧّﻪ‬
‫ﻳﻘﻮﻝ ﻋﻦ ﻧﻔﺴﻪ ﺃﻧّﻪ ﻛﺎﻣﻞ ﻣﺤﻜﻢ ﻣﻔﺼﻠﺔ‬
‫ءﺍﻳﺎﺗﻪ ﻭ ﺃﻧّﻪ ﺗﻨﺰﻳﻞ ﻟﻠﻜﺘﺎﺏ ﻭ ﻣﺤﻴﻂ‬
‫ﺑﻤﻮﺿﻮﻋﻪ ﻟﻜﻦ ﺿﺮﺍﻭﺓ ﺩﻋﺎﻳﺔ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻮﺣﻲ ﺍﻟﻤﻮﺍﺯﻱ ﺗﺆﺛﺮ ﻋﻠﻰ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ‬
‫ﻋﻘﻼﻧﻴﺔ ﻓﻲ ﻗﺒﻮﻝ ﺍﻷﺭﺍء ﻭ ﺍﻟﻔﺮﺿﻴﺎﺕ ﻭ‬
‫ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺘﺄﺛﻴﺮ ﻓﻲ ﺍﻟﻨﺎﺱ ﻳﻌﻮﺩ ﺇﻟﻰ ﻋﺪﻡ‬
‫ﺗﻔﺮﻳﻘﻬﻢ ﺑﻴﻦ ﺍﻟﺮﺳﻮﻝ ﻭ ﺍﻟﻤﺮﺳَﻞ ﻭ ﻟﻢ‬
‫ﻳﻌﻮﺍ ﺃﻥّ ﺣﺎﻣﻞ ﺍﻟﺮﺳﺎﻟﺔ ﻣﺮﺳﻞ ﻭ ﺍﻟﺮﺳﻮﻝ‬
‫ﺑﺎﻕ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﻤﺮﺳﻞ ﻓﺎﻟﺮﺳﻮﻝ ﻣﺘﺠﺪﺩ‬
‫ﺑﺮﺳﺎﻻﺗﻪ ﺍﻟﻤﻮﺩﻋﺔ ﻓﻴﻪ ﻳﻨﺘﻈﺮ ﺗﻮﻟﻴﺪﻫﺎ‬
‫ﻛﻠّﻤﺎ ﺗﺠﻤﻌﺖ ﺷﺮﻭﻁ ﺍﻟﺘﻮﻟﻴﺪ ﺃﻣّﺎ ﺍﻟﻤﺮﺳﻞ‬
 ‫ﻓﻬﻮ ﻣﺴﺘﻮﺩﻉ ﺣﻲ ﻟﻠﺮﺳﻮﻝ ﺗﻨﺘﻬﻲ ﻣﻬﻤﺘﻪ‬
‫ﻛﻔﺮﺩ ﻋﻨﺪ ﻣﻮﺗﻪ ﻭ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﺤﺎﻭﻟﺔ‬
‫ﻹﺯﺍﻟﺔ ﺍﻟﻠﺒﺲ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﻀﻴﺔ ﺍﻟﺨﻄﻴﺮﺓ ‪.‬‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻮﺍﺯﻱ ﻳﺒﺮﺭﻭﺍ ﺿﺮﻭﺭﺓ‬
‫ﺍﻹﻟﺘﺰﺍﻡ ﻭ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻤﺨﺘﻠﻖ ﺑﻌﺒﺎﺭﺓ‬
‫"ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ "ﺍﻟﺘﻲ ﻧﺺ ﻋﻠﻴﻬﺎ‬
‫ﺍﻟﻘﺮءﺍﻥ ﻭ ﻣﻊ ﺃﻥّ ﻟﻔﻆ ﺍﻟﻄﺎﻋﺔ ﻧﻔﺴﻪ ﻫﻮ‬
‫ﺍﻟﻠﻴﻦ ﻓﻲ ﻗﺒﻮﻝ ﺍﻷﻣﺮ ﻭ ﻋﺪﻡ ﺭﻓﻀﻪ ﺇﺑﺘﺪﺍءﺍ‬
‫ﻓﺈﻥّ ﺍﻟﺘﻠﻤﻮﺩﻳﻴﻦ ‪ ،‬ﺟﻤﺎﻋﺔ ﺍﻟﻮﺣﻲ ﺍﻟﻤﻮﺍﺯﻱ‬
‫‪،‬ﺟﻌﻠﻮﺍ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻋﻨﻮﺍﻧﺎ ﻟﻺﻟﺘﺰﺍﻡ ﺍﻵﻟﻲ‬
‫ﻭ ﺇﻥ ﻟﻢ ﻳﻘﺘﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻭ ﻓﻲ ﻫﺬﺍ ﺇﺟﺤﺎﻑ‬
‫ﻭ ﻇﻠﻢ ﻭ ﺗﺠﺎﻭﺯ ‪.‬ﻓﺎﻟﻘﺮءﺍﻥ ﻻ ﻳﻮﺟﺐ ﻓﻲ‬
‫ﻧﺼﻪ ﺍﻟﺨﻀﻮﻉ ﺍﻹﻛﺮﺍﻫﻲ ﻷﻣﺮ ﺩﻭﻥ ﻓﻬﻢ ﻭ‬
‫ﺇﻗﺘﻨﺎﻉ ﺑﻞ ﻭ ﻳﺼﻒ ﻣﻦ ﻻ ﻳﻌﻘﻞ ﺍﻷﻣﺮ ﺑﺄﻧّﻪ‬
‫"ﺷﺮ ﺍﻟﺪﻭﺍﺏ "ﻭ ﻋﻮﺩﺍ ﻟﻜﻼﻡ ﻛﺮﺭﻧﺎﻩ‬
‫ﻥ ﻃﺎﻋﺔ ﺍﷲ ﻫﻲ‬ ‫ﻣﺮﺍﺭﺍ ﻭ ﺳﻨﻌﻴﺪﻩ ﻫﻨﺎ ﺃ ّ‬
‫ﺍﻟﻠﻴﻦ ﻓﻲ ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ ﻭ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ‬
‫ﻓﺎﷲ ﻫﻮ ﻋﻨﻮﺍﻥ ﺍﻟﻨﻈﺎﻡ ﻓﻲ ﺍﻟﻜﻮﻥ ﻭ ﻃﺎﻋﺔ‬
‫ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﺍﻟﻠﻴﻦ ﻓﻲ ﻣﻌﺮﻓﺔ ﻣﺪﻟﻮﻝ ﺍﻟﻜﻼﻡ‬
‫ﺍﻟﺮﺳﺎﻟﻲ ﺳﻮﺍءﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻛﺘﺎﺑﺎ ﻣﻦ‬
‫ﺗﻮﺭﺍﺓ ﻭ ﻗﺮءﺍﻥ ﺃﻭ ﺧﻄﺎﺑﺎ ﺻﻴﻎ ﺑﺄﺳﻠﻮﺏ‬
‫ﺍﻟﺒﺸﺮ ‪.‬ﻭ ﻓﻲ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺘﺎﺏ ﺗﻮﺭﺍﺓ ﻭ‬
‫ﻗﺮءﺍﻧﺎ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﻨﺎﻗﺾ ﺍﷲ ﻣﻊ‬
‫ﺍﻟﺮﺳﻮﻝ ﻓﻄﺎﻋﺔ ﺍﷲ ﻻ ﻳﻤﻜﻨﻬﺎ ﺇﻻ ﺃﻥ ﺗﺆﺩﻱ‬
‫ﻟﻄﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻓﻜﺸﻒ ﺍﻟﺴﻨﻦ ﻳﺠﻌﻠﻨﺎ‬
‫ﻧﺮﻯ ﺍﻟﻘﺮءﺍﻥ ﺃﻛﺜﺮ ﺷﻔﺎﻓﻴﺔ ﻓﻲ ﺑﻴﺎﻧﻪ ﻭ‬
‫ﻧﻘﺮﺃﻩ ﺑﺎﻟﻤﻨﻬﺞ ﺍﻟﺼﺤﻴﺢ ﻭ ﻛﺸﻒ ﺍﻟﺴﻨﻦ‬
‫ﻳﺠﻌﻠﻨﺎ ﻧﻠﻴﻦ ﻓﻲ ﻗﺒﻮﻝ ﺍﻟﺮﺳﺎﻟﺔ ﻭ ﺍﻟﺘﺮﻳﺚ‬
‫ﻓﻲ ﻣﻌﺮﻓﺔ ﺩﻟﻴﻞ ﺍﻷﻳﺎﺕ ﺍﻟﺘﻲ ﻟﻢ ﻳﺼﻞ‬
‫ﺳﻘﻔﻨﺎ ﺍﻟﻤﻌﺮﻓﻲ ﻟﻺﺣﺎﻃﺔ ﺑﺘﻔﺎﺻﻴﻠﻬﺎ‪.‬‬
‫ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﻟﻴﺴﺖ ﺇﺗﺒﺎﻋﺎ ﻷﺧﺒﺎﺭ ﺭﻭﻳﺖ‬
‫ﺑﻞ ﻫﻲ ﻟﻴﻦ ﻓﻲ ﻗﺒﻮﻝ ءﺍﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﺮﺳﻮﻝ ﻟﺪﺭﺍﺳﺘﻬﺎ ﻭ ﻋﺪﻡ ﺭﻓﻀﻬﺎ ﺇﺑﺘﺪﺍءﺍ‬
‫ﻓﺎﻟﻤﺮﺳَﻞ ﺣﻤﻞ ﺭﺳﻮﻻ ﻭ ﻫﻮ ﻣﺴﺘﻮﺩﻋﻪ‬
‫ﺍﻟﺤﻲ ﻭ ﻟﻜﻦّ ﺍﻟﺮﺳﻮﻝ ﻣﻮّﺟﻪ ﻛﺬﻟﻚ ﺇﻟﻴﻪ‬
‫ﻓﺎﻟﻤﺮﺳﻞ ﺃﺷﺒﻪ ﺑﺴﺎﻋﻲ ﺑﺮﻳﺪ ﺃﻭﺻﻞ ﺇﻟﻰ‬
‫ﺍﻟﻤﺪﻳﻨﺔ ﺧﺒﺮﺍ ﻣﻜﺘﻮﺑﺎ ﻳﺨﺺ ﺟﻤﻴﻊ ﺳﺎﻛﻨﻲ‬
‫ﺍﻟﻤﺪﻳﻨﺔ ﺑﻤﺎ ﻓﻴﻬﻢ ﻫﻮ ﺫﺍﺗﻪ ﻭ ﻫﺬﺍ ﺍﻟﻤﺮﺳﻞ‬
‫ﻳﺆﻛﺪ ﺃﻥّ ﺧﺒﺮﻩ ﻟﻴﺲ ﺇﻓﺘﺮﺍءﺍ ﻣﻦ ﻋﻨﺪﻩ ﻭ‬
‫ﺃﻥّ ﻓﻲ ﺍﻟﺨﺒﺮ ﺩﻟﻴﻞ ﺑﺮﺍءﺗﻪ ﻣﻦ ﺍﻹﻓﺘﺮﺍء ﻭ‬
‫ﻣﺼﺪﺍﻕ ﺑﺮﺍءﺗﻪ ﺑﻤﺎ ﻳﺤﻤﻠﻪ ﻫﺬﺍ ﺍﻟﺨﺒﺮ ﻣﻦ‬
‫ﺇﻳﺤﺎءﺍﺕ ﻳﺴﺘﺤﻴﻞ ﺇﺧﺘﻼﻗﻬﺎ ﻣﻦ ﺍﻟﻤﺮﺳَﻞ ‪.‬‬
‫ﺑﻞ ﺇﻥّ ﺍﻟﻤﺮﺳﻞ ﻧﻔﺴﻪ ﻋﺎﺟﺰ ﻣﺜﻠﻬﻢ ﻋﻦ‬
‫ﺇﺧﺮﺍﺝ ﻗﺮﻭء ﺍﻟﺮﺳﻮﻝ ﻭ ﻣﻬﻤﺘﻪ ﻓﻘﻂ‬
‫ﺇﻳﺼﺎﻟﻪ ‪.‬ﻭ ﻟﻨﺪﺧﻞ ﺍﻟﻤﻮﺿﻮﻉ ﻣﻦ ﺑﺎﺑﻪ‬
‫ﺍﻷﻭﻝ ﺑﺈﺳﺘﻌﺮﺍﺽ ﺍﻟﺘﻌﺎﺑﻴﺮ ﺍﻟﺮﺳﻮﻟﻴﺔ ﻓﻲ‬
‫ﺭﺑﻂ ﻃﺎﻋﺔ ﺍﷲ ﺑﻄﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ‪:‬‬
‫"ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ"‬
‫"ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ"‬
‫"ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭ ﺃﻃﻴﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ"‬
‫ﻳﻐﻴﺐ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﻏﻴﺎﺑﺎ ﺗﺎﻣﺎ ﺃﺩﺍﺓ ﺍﻟﻔﺼﻞ‬
‫ﺑﻴﻦ ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ "ﺃﻭ "ﻓﻼ ﻭﺟﻮﺩ‬
‫ﻟﻌﺒﺎﺭﺍﺕ ﻣﻦ ﻗﺒﻴﻞ "ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﺃﻭ‬
‫ﺍﻟﺮﺳﻮﻝ "ﻓﻄﺎﻋﺔ ﺍﷲ ﻣﺘﻘﺎﻃﻌﺔ ﺑﻄﺎﻋﺔ‬
‫ﺍﻟﺮﺳﻮﻝ ﻭ ﻳﺠﺐ ﻫﻨﺎ ﻣﻦ ﺍﻟﺘﻨﺒﻴﻪ ﻟﻘﻀﻴﺔ ﻛﻨّﺎ‬
‫ﻥ ﻋﺒﺎﺭﺓ‬
‫ﺃﺷﺮﻧﺎ ﻋﻠﻴﻬﺎ ﻋﺪّﺓ ﻣﺮﺍﺕ ﻭ ﻫﻲ ﺃ ّ‬
‫"ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ "ﺗﺸﻴﺮ ﺇﻟﻰ ﻣﻔﺮﺩ ﻭ ﻟﻴﺲ‬
‫ﺇﻟﻰ ﻣﺜﻨﻰ ﻳﻀﻊ ﺍﷲ ﻃﺮﻓﺎ ﻭ ﺍﻟﺮﺳﻮﻝ ﻃﺮﻓﺎ‬
‫ﺛﺎﻧﻲ ﻭ ﻟﻨﻘﺮﺃ ﺑﻼﻏﺎﺕ ﺍﻟﺮﺳﻮﻝ‪:‬‬
 ‫"ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍْ َﺃﻃِﻴﻌُﻮﺍْ ﺍﻟﻠّ َﻪ َﻭﺭَﺳُﻮﻟَﻪُ‬
‫ﻭَﻻَ ﺗَﻮَﻟﱠﻮْﺍ ﻋَﻨْﻪُ ﻭَﺃَﻧﺘُﻢْ ﺗَﺴْ َﻤﻌُﻮﻥَ "ﺍﻷﻧﻔﺎﻝ‬
‫‪20:‬‬
‫"ﻳَﺤْﻠِﻔُﻮﻥَ ﺑِﺎﻟﻠّﻪِ ﻟَﻜُﻢْ ﻟِﻴُﺮْﺿُﻮﻛُﻢْ ﻭَﺍﻟﻠّﻪُ‬
‫ﻭَﺭَﺳُﻮﻟُﻪُ ﺃَﺣَﻖﱡ ﺃَﻥ ُﻳﺮْﺿُﻮﻩُ ﺇِﻥ ﻛَﺎﻧُﻮﺍْ‬
‫ﻣُﺆْﻣِﻨِﻴﻦَ "ﺍﻟﺘﻮﺑﺔ ‪62:‬‬
‫"ﻭَﺇِﺫَﺍ ﺩُﻋُﻮﺍ ﺇِﻟَﻰ ﺍﻟﻠﱠﻪِ َﻭﺭَﺳُﻮ ِﻟ ِﻪ ِﻟﻴَﺤْﻜُ َﻢ ﺑَﻴْﻨَﻬُﻢْ‬
‫ﻥ "ﺍﻟﻨﻮﺭ ‪48:‬‬ ‫ﺇِﺫَﺍ ﻓَﺮِﻳﻖٌ ﻣﱢﻨْﻬُﻢ ﻣﱡﻌْﺮِﺿُﻮ َ‬
‫"ﺇِﻧﱠﺎ ﺃَﺭْﺳَﻠْﻨَﺎﻙَ ﺷَﺎﻫِﺪًﺍ ﻭَﻣُﺒَﺸﱢﺮًﺍ َﻭﻧَﺬِﻳﺮًﺍ (‪) 8‬‬
‫ﻟِﺘُﺆْﻣِﻨُﻮﺍ ﺑِﺎﻟﻠﱠﻪِ ﻭَﺭَﺳُﻮ ِﻟﻪِ ﻭَﺗُﻌَﺰﱢﺭُﻭﻩُ ﻭَﺗُﻮَﻗﱢﺮُﻭ ُﻩ‬
‫ﻭَﺗُﺴَﺒﱢﺤُﻮﻩُ ﺑُ ْﻜﺮَﺓً ﻭَﺃَﺻِﻴﻠًﺎ (‪" )9‬ﺍﻟﻔﺘﺢ‬
‫ﻫﺬﻩ ﺍﻟﺒﻼﻏﺎﺕ ﺍﻟﻘﺮءﺍﻧﻴﺔ ﻭ ﻏﻴﺮﻫﺎ ﻣﻤّﺎ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﺎﺭﺉ ﺑﺤﺜﻪ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﺗﺪّﻝ‬
‫ﺗﺄﻛﻴﺪﺍ ﺃﻥّ ﻋﺒﺎﺭﺓ "ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ "ﺗﺪﻝ‬
‫ﻋﻠﻰ ﻣﻔﺮﺩ‪ ،‬ﻓﺄﻟﻔﺎﻅ "ﻋﻨﻪ "ﻭ "ﻳﺮﺿﻮﻩ "ﻭ‬
‫"ﻳﺤﻜﻢ "ﻭ ﻋﺒﺎﺭﺓ "ﺗﻌﺰﺭﻭﻩ ﻭ ﺗﻮﻗﺮﻭﻩ ﻭ‬
‫ﺗﺴﺒﺤﻮﻩ "ﺗﻀﻌﻨﺎ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘﺔ ‪.‬ﻭ‬
‫ﻋﺒﺎﺭﺓ ﻛﻬﺬﻩ ﺗﺤﻤﻞ ﻟﻔﻈﻴﻦ ﻣﻨﻔﺼﻠﻴﻦ ﻻ‬
‫ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺪﻝ ﻋﻠﻰ ﻣﻔﺮﺩ ﺇ ّﻻ ﺇﺫﺍ ﻛﺎﻥ‬
‫ﺃﺣﺪﻫﺎ ﻣﺮﺍﺩﻓﺎ ﻟﻸﺧﺮ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻻﻟﺔ ﻭ‬
‫ﻟﻴﺲ ﻣﻦ ﺣﻴﺚ ﺍﻟﻤﺎﻫﻴﺔ ﻭ ﻫﺬﺍ ﻣﺎ ﺟﻌﻠﻨﺎ‬
‫ﻧﻘﻮﻝ ﺃﻥّ ﺍﷲ ﻫﻮ ﻋﻨﻮﺍﻥ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﻮﻧﻲ‬
‫ﺑﻤﺎ ﻳﺤﻤﻠﻪ ﻣﻦ ﺳﻨﻦ ﻭ ﺃﻥّ ﺍﻟﺮﺳﻮﻝ ﻫﻮ‬
‫ﺇﺳﻘﺎﻁ ﻟﻠﻜﺘﺎﺏ ﻓﻲ ﺻﺤﻴﻔﺔ‪ ،‬ﻓﺎﻟﺮﺳﻮﻝ ﻫﻮ‬
‫ﻣﺒﻌﻮﺙ ﺍﻟﻜﺘﺎﺏ ﻟﻴﺸﺮﺣﻪ ﻭ ﻳﻬﺪﻱ ﺍﻟﻨﺎﺱ‬
‫ﻟﻤﻌﺮﻓﺘﻪ ﻭ ﺟﺎءﺕ ﺍﻟﻬﺎء ﻟﺘﺒﻴﻦ ﺃﻥّ ﺍﻟﺮﺳﻮﻝ‬
‫ﻣﻦ ﻧﻔﺲ ﺍﷲ ﻭ ﻟﻴﺲ ﺧﺎﺭﺟﺎ ﻋﻨﻪ ﻓﻲ ﻫﺬﻩ‬
‫ﺍﻷﻳﺎﺕ ‪.‬ﻓﻜﻠّﻤﺎ ﻭﺭﺩ ﻟﻔﻆ ﺍﷲ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﻻ‬
‫ﺑﺪّ ﺃﻥ ﺗﺘﺠﻪ ﺃﺑﺼﺎﺭﻧﺎ ﺇﻟﻰ ﺳﻨّﺔ ﻛﻮﻧﻴﺔ‬
 ‫ﻣﻮﺿﻮﻋﻴﺔ ﻭ ﻛﻠّﻤﺎ ﻭﺭﺩ ﻟﻔﻆ ﺍﻟﺮﺳﻮﻝ‬
‫ﺍﺗﺠﻬﺖ ﺃﺑﺼﺎﺭﻧﺎ ﺇﻟﻰ ﺍﻟﻘﺮءﺍﻥ ﻭ ﻋﺒﺎﺭﺓ‬
‫"ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ "ﺗﻌﺒﺮ ﻋﻦ ﺗﻄﺎﺑﻖ ﺍﷲ ﻭ‬
‫ﺭﺳﻮﻟﻪ ﻓﻲ ﺩﻻﻟﺘﻬﻤﺎ ﻓﻬﻤﺎ ﻣﻔﺮﺩ ﻣﻦ ﺣﻴﺚ‬
‫ﺃﻥ ﺍﻟﺨﻂ ﻻ ﻳﻨﻘﻄﻊ ﺑﻴﻦ ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ‬
‫ﻓﺜﻨﺎﺋﻴﺔ "ﺍﷲ ـ ﺍﻟﺮﺳﻮﻝ "ﺗﺤﻮﻱ ﺳﻠﺴﻠﺔ ﻻ‬
‫ﻳﺰﻭﻝ ﻓﻴﻬﺎ ﺍﻟﻜﻼﻡ ﻭ ﻻ ﻳﻐﻴﺮ ﻭ ﻻ ﻳﻌﺪﻝ ‪.‬ﻭ‬
‫ﻟﻴﺲ ﺻﺤﻴﺤﺎ ﺃﻥّ ﺍﻟﺮﺳﻮﻝ ﺗﻌﺒﻴﺮ ﻋﻦ‬
‫ﺷﺨﺺ ﺍﻟﻨﺒﻲ ﻣﺤﻤﺪ ﺇﺫ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‬
‫ﺗﺠﺎﻭﺯ ﻛﺒﻴﺮ ﺃﻥ ﻳﺮﺑﻂ ﻓﺮﺩ ﺑﺎﷲ ﻭ ﻟﻢ ﻧﺠﺪ‬
‫ﻓﻲ ﺍﻟﻘﺮءﺍﻥ "ﺍﷲ ﻭ ﺇﺑﺮﺍﻫﻴﻢ "ﻭ ﻻ "ﺍﷲ ﻭ‬
‫ﻋﻴﺴﻰ "ﻭ ﻻ "ﺍﷲ ﻭﻣﺤﻤﺪ "ﻭ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﺜﻨﺎﺋﻴﺎﺕ ﺇﺩﺧﺎﻝ ﻟﻠﺒﺸﺮ ﻓﻲ ﺣﺪﻭﺩ ﺍﻟﺘﺄﻟﻴﻪ ‪.‬‬
‫ﻓﺎﷲ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﻋﻨﻮﺍﻥ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺎﻇﻤﺔ‬
‫ﻟﻠﻜﻮﻥ ﻭ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻤﺨﻠﻮﻕ‬
‫ﺍﻟﺘﻘﺎﻃﻊ ﻣﻌﻪ‪.‬‬
‫ﺇﺫﺍ ﻗﺮﺭﻧﺎ ﺃﻥ ﺛﻨﺎﺋﻴﺔ "ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ "ﻣﻔﺮﺩ‬
‫ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺴﺎءﻝ ﻋﻦ ﻣﺠﻲء ﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﺍﻷﺧﺮﻯ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﻓﻌﺒﺎﺭﺍﺕ "ﺃﻃﻴﻌﻮﺍ‬
‫ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ "ﻭ " ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭ ﺃﻃﻴﻌﻮﺍ‬
‫ﺍﻟﺮﺳﻮﻝ "ﺗﺸﻴﺮ ﺇﻟﻰ ﻛﺴﺮ ﺍﻹﻓﺮﺍﺩ ﻟﺘﺠﻌﻞ‬
‫ﻣﻦ" ﺍﷲ "ﻭ "ﺍﻟﺮﺳﻮﻝ "ﺩﻻﻻﺕ ﻣﺴﺘﻘﻠﺔ ‪.‬‬
‫ﻭﻗﺒﻞ ﺃﻥ ﻧﺒﺪﺃ ﻓﻲ ﺍﻟﺘﻔﺼﻴﻞ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺤﺎﻭﻝ‬
‫ﻓﻬﻢ ﺯﻳﺎﺩﺓ ﺍﻟﻬﺎء ﻓﻲ ﻟﻔﻆ ﺍﻟﺮﺳﻮﻝ ﻓﻲ‬
‫ﻋﺒﺎﺭﺓ "ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ "ﺑﺪﻝ‬
‫"ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ‪".‬‬
‫ﺍﻟﻬﺎء ﺗﺸﻴﺮ ﺇﻟﻰ ﺇﺣﺘﻮﺍء ﻣﺎ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﺃﻱ‬
‫ﻥ‬
‫ﺃﻥّ ﺍﻟﺮﺳﻮﻝ ﺃﺭﺳﻠﻪ ﺍﷲ ﻭ ﻫﺬﺍ ﺑﻴﺎﻥ ﺃ ّ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺟﺎءﺕ ﻹﺣﺪﺍﺙ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺴﻨﻨﻲ ﻓﻲ‬
 ‫ﺍﻟﺴﻴﺮ ﺍﻹﻧﺴﺎﻧﻲ ﺣﺘّﻰ ﻻ ﻳﺨﺘﻞ ﺍﻟﺘﻮﺍﺯﻥ ﻭ‬
‫ﻧﻀﻴﻊ ﻣﻬﻤﺘﻨﺎ ﻭﻭﻇﻴﻔﺘﻨﺎ ﺍﻷﺳﺎﺳﻴﺔ ﻓـ‬
‫"ﺭﺳﻮﻟﻪ "ﺗﺪﻝ ﺃﻥّ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻲ ﻧﻈﺎﻡ‬
‫ﻛﻨﻈﺎﻡ ﺳﻨﻦ ﺍﻟﻜﻮﻥ ﻭ ﻓﻲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻴﺎﻥ‬
‫ﺃﻥّ ﻛﻞ ﻣﺎ ﻳﻀﺮ ﺍﻟﺴﻴﺮ ﺍﻹﻧﺴﺎﻧﻲ ﻭ ﻳﻌﻴﻖ‬
‫ﻧﻈﺎﻣﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻄﻠﻘﺎ ﻭ ﻫﺬﺍ‬
‫ﺍﻟﺘﻨﺒﻴﻪ ﺿﺮﻭﺭﻱ ﻟﻤﻦ ﻳﻘﺮﺃ ﺣﺘّﻰ ﺇﺫﺍ ﺍﻟﺘﺒﺲ‬
‫ﻋﻠﻴﻪ ﻓﻬﻢ ﺑﻌﺾ ﺑﻼﻏﺎﺕ ﺍﻟﺮﺳﻮﻝ ﻭﺟﺐ ﺃﻥ‬
‫ﻳﻠﺠﺄ ﻟﻤﺎ ﻓﻴﻪ ﺻﻼﺡ ﺍﻟﻨﺎﺱ ﻭ ﻳﺘﺮﻙ ﻗﺮﺍءﺗﻪ‬
‫ﺟﺎﻧﺒﺎ ﻟﻴﺤﺎﻭﻝ ﺍﻟﻐﻮﺹ ﻓﻲ ﺑﻨﻴﺔ ﺍﻟﻘﺮءﺍﻥ‬
‫ﻋﻠّﻪ ﻳﻜﺸﻒ ﺃﺧﻄﺎءﻩ ‪.‬ﻭ ﻟﻴﺲ ﺍﻟﺼﻼﺡ‬
‫ﻫﻮﻯ ﻳﺘﺒﻌﻪ ﺍﻟﻔﺮﺩ ﻭ ﺍﻟﺠﻤﺎﻋﺔ ﻟﺒﺴﻂ‬
‫ﺳﻴﻄﺮﺗﻬﻢ ﻋﻠﻰ ﺍﻷﺧﺮﻳﻦ ﻭ ﺇﻧّﻤﺎ ﺍﻟﺼﻼﺡ‬
‫ﻣﺮﺗﺒﻂ ﺑﺼﻼﺡ ﺍﻟﺠﻤﻊ ﻛﻤﺎ ﺃﻥّ ﺍﻟﺴﻨﻦ‬
‫ﺍﻟﻜﻮﻧﻴﺔ ﺗﺴﻴّﺮ ﺟﻤﻴﻊ ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ‪.‬ﻓﺜﻨﺎﺋﻴﺔ‬
‫"ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ "ﺗﺸﻴﺮ ﺇﻟﻰ ﻛﻞ ﻫﺬﺍ ﻭ‬
‫ﺗﻀﻊ ﻗﺎﻋﺪﺓ ﺃﺳﺎﺳﻴﺔ ﻓﻲ ﻗﺮﺍءﺗﻨﺎ ﻟﻠﺮﺳﺎﻟﺔ‬
‫ﻭ ﻫﻲ ﺃﻧّﻬﺎ ﺗﻬﺪﻑ ﺇﻟﻰ ﺗﻨﻈﻴﻢ ﺳﻴﺮ ﺍﻟﻤﺠﺘﻤﻊ‬
‫ﺣﺘّﻰ ﻳﺼﻠّﻲ ﻛﻞ ﺟﺰء ﻓﻴﻪ ﻋﻠﻰ ﺍﻷﺧﺮ ﺩﻭﻥ‬
‫ﺃﻥ ﺗﺪﺏ ﺍﻟﻔﻮﺿﻰ ﺃﻭ ﺗﻌﻢ ‪.‬ﻭ ﺃﻣّﺎ ﻋﺒﺎﺭﺓ‬
‫"ﺍﷲ ﻭ ﺍﻟﺮﺳﻮﻝ "ﺍﻟﻤﺤﺬﻭﻓﺔ ﺍﻟﻬﺎء ﻓﻬﻲ‬
‫ﺗﺸﻴﺮ ﺃﻥّ "ﺍﷲ "ﻭ ﺍﻟﺮﺳﻮﻝ "ﻻ ﻳﺨﺘﻠﻔﺎﻥ‬
‫ﻓﺄﻱ ﻭﺟﻮﺩ ﻟﺘﻨﺎﻗﺾ ﺑﻴﻦ ﻛﺸﻒ ﻋﻠﻤﻲ ﺃﻭ‬
‫ﻛﻮﻧﻲ ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﻗﻌﺎ ﺇﻻّ ﺑﻨﻘﺾ‬
‫ﺍﻟﺮﺳﻮﻝ ﻓﺎﻟﻘﺮءﺍﻥ ﻳﻘﻮﻝ ﺃﻥ ﻻ ﻭﺟﻮﺩ ﻟﻬﺬﺍ‬
‫ﺍﻟﺘﻨﺎﻗﺾ ﻭ ﻳﺘﺤﺪﻯ ﺍﻟﺒﻄﻼﻥ ‪.‬ﻓﺎﻟﻌﺒﺎﺭﺓ‬
‫ﺗﺮﺳﻢ ﺟﺪﻟﻴﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻨﻲ" ﺍﷲ "ﻭ‬
‫ﺗﻨﺰﻳﻠﻪ "ﺍﻟﺮﺳﻮﻝ "ﻭ ﺗﻘﻮﻝ ﻟﻨﺎ ﺃﻥّ ﻛﺸﻒ‬
‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﻭ ﻣﻌﺮﻓﺘﻬﺎ ﻫﻲ ﻧﻔﺴﻬﺎ‬
‫ﻛﺸﻒ ﺍﻟﺤﻘﺎﺋﻖ ﺍﻟﻘﺮءﺍﻧﻴﺔ ﻭ ﻣﻌﺮﻓﺘﻬﺎ‬
 ‫ﻓﻘﻮﻟﻨﺎ "ﺃﻃﻊ ﺯﻳﺪﺍ ﻭ ﻋﻤﺮﻭ "ﻳﻨﻔﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺎ ﻳﻘﻮﻟﻪ ﺯﻳﺪ ﻣﻨﺎﻗﺾ ﻟﻤﺎ ﻳﻘﻮﻟﻪ‬
‫ﻋﻤﺮﻭ ﻓﻜﻼﻫﻤﺎ ﻳﻘﻮﻝ ﻧﻔﺲ ﺍﻟﺸﻲء ﻭ‬
‫ﻃﺎﻋﺘﻚ ﻟﺰﻳﺪ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﻜﻔﻲ ﻹﺣﺪﺍﺙ‬
‫ﻣﻌﻨﻰ ﺍﻟﻄﺎﻋﺔ ﻭ ﻟﻜﻦ ﺳﻤﺎﻋﻚ ﻟﻌﻤﺮﻭ ﺗﺄﻛﻴﺪ‬
‫ﻟﻔﻬﻤﻚ ﻟﻤﺎ ﻗﺎﻝ ﺯﻳﺪ ﻟﺘﻜﻦ ﻃﺎﻋﺘﻚ ﺑﺸﺎﻫﺪﻳﻦ‬
‫ﻭ ﻫﺬﻩ ﺍﻟﺠﺪﻟﻴﺔ ﺿﺮﻭﺭﻳﺔ ﻹﺳﺘﻘﺮﺍﺭﻧﺎ‬
‫ﺍﻟﺪﺍﺧﻠﻲ ﺃﻭ ﻣﺎ ﻳﺴﻤﻴﻪ ﺍﻟﻘﺮءﺍﻥ ﺑﺎﻹﻳﻤﺎﻥ‬
‫ﻓﺄﻥ ﻧﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻜﻮﻥ ﺩﻭﻥ ﺭﺳﻮﻝ ﺃﺷﺒﻪ‬
‫ﺑﺠﺎﻟﺲ ﻓﻲ ﻇﻠﻤﺔ ﻻ ﻳﺪﺭﻱ ﺃﻳﻦ ﺍﻟﺒﺪﺍﻳﺔ ﻭ‬
‫ﺍﻟﻤﻨﺘﻬﻰ ﻭ ﺗﻌﺎﻣﻠﻨﺎ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺩﻭﻥ ﺍﻟﻨﻈﺮ‬
‫ﻓﻲ ﺍﻟﻜﻮﻥ ﻭ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻤﻮﺿﻮﻋﻲ ﺍﻟﺘﺠﺮﻳﺒﻲ‬
‫ﺃﺷﺒﻪ ﺑﺪﻭﻥ ﻛﻴﺸﻮﺕ ﻭ ﻫﻮ ﻳﺤﺎﺭﺏ ﻣﺮﻭﺣﺔ‬
‫ﺍﻟﻬﻮﺍء ﻇﺎﻧﺎ ﺃﻧّﻬﺎ ﺍﻟﻔﺎﺭﺱ ﺍﻟﻤﻐﻮﺍﺭ ‪.‬ﻭ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺤﺪﺙ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﺍﻟﺘﺎﻡ ﺑﻴﻦ ﺍﷲ "ﺳﻨﻦ ﺍﻟﻜﻮﻥ "ﻭ ﺍﻟﺮﺳﻮﻝ‬
‫"ﺍﻟﻘﺮءﺍﻥ "ﺇﻻّ ﺑﻬﺬﻩ ﺍﻟﻮﺍﻭ ﺍﻟﺘﻲ ﺑﻴﻨﻬﻤﺎ‬
‫ﺍﻟﺘﻲ ﺗﺸﻴﺮ ﺇﻟﻰ ﺍﻟﻀﻢ ﻭ ﺍﻟﺮﺹ ﺍﻟﻤﺘﻮﺍﺻﻞ‬
‫ﻭ ﻟﻮ ﻻﺣﻆ ﺍﻟﻘﺎﺭﺉ ﺻﺤﻴﻔﺔ ﺍﻟﻘﺮءﺍﻥ ﻟﺮﺃﻯ‬
‫ﻫﺬﺍ ﺍﻟﺸﻲء ﺍﻟﻌﺠﻴﺐ ﻓﻲ ﺭﺳﻤﻪ ﻭ ﻫﻮ‬
‫ﻣﺠﻲء ﺭﻣﺰ ﻭﺍﻭ ﺻﻐﻴﺮﺓ ﺑﻌﺪ ﻟﻔﻆ‬
‫"ﺭﺳﻮﻟﻪ "ﻛﻠّﻤﺎ ﻭﺭﺩﺕ ﻋﺒﺎﺭﺓ "ﺃﻃﻴﻌﻮﺍ ﺍﷲ‬
‫ﻭ ﺭﺳﻮﻟﻪ‪:‬‬
‫ﺍﻷﻧﻔﺎﻝ ‪ 1:‬؛ ‪ 20‬؛ ‪ 46‬ـ ﺍﻟﻤﺠﺎﺩﻟﺔ‪: 13‬‬
‫ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﻣﺰ ﻳﺆﻛﺪ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﺮﺍﺭﺍ ﺃ ّ‬
‫ﻥ‬
‫ﺍﻟﺮﺳﻢ ﺍﻟﻘﺮءﺍﻧﻲ ﻟﻴﺲ ﻋﺒﺜﻴﺎ ﻭ ﺃﻥّ ﻫﺬﻩ‬
‫ﻥ "ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ "‬ ‫ﺍﻟﻮﺍﻭ ﺍﻟﺮﻣﺰ ﺗﺆﻛﺪ ﺃ ّ‬
‫ﻣﻔﺮﺩ ﻋﻨﺪﻣﺎ ﻧﺼﻞ ﺇﻟﻰ ﺇﺣﺪﺍﺙ ﺍﻟﺘﻄﺎﺑﻖ ﻭ‬
‫ﻟﻜﻦّ ﺍﻟﻄﺮﻳﻖ ﻃﻮﻳﻞ ﻣﺴﺘﻤﺮ ﺑﺈﺿﺎﻓﺔ‬
 ‫ﺍﻷﺟﺰﺍء ﺇﻟﻰ ﺑﻌﻀﻬﺎ ﻣﻦ ﻛﺸﻒ ﻋﻠﻤﻲ‬
‫ﻛﻮﻧﻲ ﻳﻀﻢ ﺍﻟﺠﺎﻧﺐ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺒﺤﺖ ﺃﻭ‬
‫ﺍﻟﺠﺎﻧﺐ ﺍﻹﺟﺘﻤﺎﻋﻲ ﻭ ﺍﻟﻨﻔﺴﻲ ‪ ،‬ﻓﺎﻟﻮﺍﻭ‬
‫ﺍﻟﺮﻣﺰ ﺗﺮﺳﻢ ﺍﻹﺿﺎﻓﺎﺕ ﺍﻟﻤﺘﺘﺎﻟﻴﺔ ﻟﺘﺴﺘﻘﺮ‬
‫ﻥ ﻣﺎ ﻓﻲ ﺍﻟﺮﺳﻮﻝ ﻫﻮ‬ ‫ﻗﻨﺎﻋﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺄ ّ‬
‫ﻟﻬﺪﺍﻳﺘﻪ ﺇﻟﻰ ﺍﷲ ﻭ ﻟﻴﺲ ﻹﺣﺪﺍﺙ ﺍﻟﺒﻠﺒﻠﺔ ﻓﻲ‬
‫ﻧﻔﺴﻪ ﻭ ﺗﻌﻤﻴﻖ ﺍﻟﺸﻜﻮﻙ ‪.‬ﻓﺎﻟﺮﺳﺎﻟﺔ ﻟﻴﺴﺖ‬
‫ﻭﻇﻴﻔﺘﻬﺎ ﺗﻘﺪﻳﻢ ﺍﻟﻮﺻﻔﺎﺕ ﻭ ﻻ ﺇﺻﺪﺍﺭ‬
‫ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺑﻞ ﻭﻇﻴﻔﺘﻬﺎ ﺗﻌﺮﻳﻒ ﺍﻹﻧﺴﺎﻥ ﻭ‬
‫ﻫﺪﺍﻳﺘﻪ ﻟﻠﺤﻖ ﺍﻟﻜﻮﻧﻲ ﺑﺘﻔﺘﻴﻖ ﻧﻔﺦ ﺍﻟﺮﻭﺡ‬
‫ﻓﻴﻪ ﻓﻬﻲ ﻛﺘﺎﺏ ﻣﻌﻘﺪ ﻭ ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺘﻌﻘﻴﺪ‬
‫ﺿﺮﻭﺭﻱ ﻟﻴﻌﺮّﻑ ﺍﻹﻧﺴﺎﻥ ﺑﻤﻜﻨﻮﻧﺎﺕ ﻧﻔﺦ‬
‫ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﻭ ﻧﺮﻯ ﻓﻲ ﻣﻨﻈﻮﻣﺘﻨﺎ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‬
‫ﺑﻌﻀﺎ ﻣﻦ ﻫﺬﺍ ﻋﻨﺪ ﺍﻷﺳﺎﺗﺬﺓ ﺍﻟﺒﺎﺭﻋﻴﻦ‬
‫ﻣﻤﻦ ﻻ ﻳﻌﻄﻲ ﺍﻟﺤﻠﻮﻝ ﻟﻺﺷﻜﺎﻻﺕ ﺑﻞ ﻳﺪﻓﻊ‬
‫ﺍﻟﻄﺎﻟﺐ ﻹﺧﺮﺍﺝ ﺍﻟﺤﻞ ﺑﻨﻔﺴﻪ ﻭ ﺯﻳﺎﺩﺓ‬
‫ﺍﻟﺘﻌﻘﻴﺪ ﻓﻲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻛﻲ ﻳﺘﻢ ﺑﻨﺎء ﻋﻘﻞ‬
‫ﺍﻟﻄﺎﻟﺐ ﻟﻴﺠﻌﻞ ﻣﻨﻪ ﺑﺎﺣﺜﺎ ﻭ ﻟﻴﺲ ﺣﺎﻓﻈﺎ‬
‫ﻣﻜﺮﺭﺍ‪.‬‬
‫ﻟﻨﻘﺮﺃ ﺑﻼﻍ ﺍﻟﺮﺳﻮﻝ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎء‬
‫ﻟﻨﺮﻯ ﺍﻟﺘﻄﺎﺑﻖ ﺑﻴﻦ ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﻭ ﻃﺎﻋﺔ‬
‫ﺍﷲ ﻭ ﺃﻥ ﻃﺎﻋﺔ ﺍﷲ ﺑﺎﻟﻠﻴﻦ ﻓﻲ ﻣﻌﺮﻓﺔ‬
‫ﺳﻨﻦ ﺍﻟﻜﻮﻥ ﻭ ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﻛﺸﻔﻬﺎ ﻭ‬
‫ﻣﻌﺮﻓﺔ ﺣﺪﻭﺩ ﺇﺳﺘﻌﻤﺎﻟﻬﺎ ﻫﻲ ﻧﻔﺴﻬﺎ ﻃﺎﻋﺔ‬
‫ﺍﻟﺮﺳﻮﻝ‪:‬‬
‫"ﺃَﻳْﻨَﻤَﺎ ﺗَﻜُﻮﻧُﻮﺍْ ﻳُﺪْﺭِﻛﻜﱡﻢُ ﺍﻟْ َﻤﻮْﺕُ ﻭَﻟَﻮْ ﻛُﻨﺘُﻢْ‬
‫ﺴ َﻨﺔٌ‬
‫ﺣ َ‬
‫ﻓِﻲ ﺑُﺮُﻭﺝٍ ﻣﱡﺸَﻴﱠﺪَﺓٍ َﻭﺇِﻥ ﺗُﺼِﺒْﻬُﻢْ َ‬
‫ﻳَﻘُﻮﻟُﻮﺍْ ﻫَـﺬِﻩِ ﻣِﻦْ ﻋِﻨ ِﺪ ﺍﻟﻠّ ِﻪ َﻭﺇِﻥ ﺗُﺼِﺒْﻬُﻢْ‬
‫ﺳَﻴﱢﺌَﺔٌ ﻳَﻘُﻮﻟُﻮﺍْ ﻫَـﺬِﻩِ ﻣِﻦْ ﻋِﻨﺪِﻙَ ﻗُﻞْ ﻛُﻞًّ ﻣﱢﻦْ‬
 ‫ﻋِﻨﺪِ ﺍﻟﻠّﻪِ ﻓَﻤَﺎ ﻟِﻬَـﺆُﻻء ﺍﻟْ َﻘﻮْ ِﻡ َﻻ َﻳﻜَﺎﺩُﻭ َ‬
‫ﻥ‬
‫ﻚ ﻣِﻦْ ﺣَﺴَﻨَﺔٍ‬ ‫ﻳَﻔْﻘَﻬُﻮﻥَ ﺣَﺪِﻳﺜًﺎ (‪ )78‬ﻣﱠﺎ َﺃﺻَﺎ َﺑ َ‬
‫ﻚ ﻣِﻦ ﺳَﻴﱢ َﺌ ٍﺔ َﻓﻤِﻦ ﻧﱠﻔْﺴِﻚَ‬ ‫ﻓَﻤِﻦَ ﺍﻟﻠّﻪِ ﻭَﻣَﺎ ﺃَﺻَﺎ َﺑ َ‬
‫ﻭَﺃَﺭْﺳَﻠْﻨَﺎﻙَ ﻟِﻠﻨﱠﺎﺱِ ﺭَﺳُﻮ ًﻻ َﻭﻛَﻔَﻰ ﺑِﺎﻟﻠّ ِﻪ‬
‫ﺷَﻬِﻴﺪًﺍ )‪ (79‬ﻣﱠﻦْ ﻳُﻄِ ِﻊ ﺍﻟﺮﱠﺳُﻮ َﻝ ﻓَ َﻘﺪْ َﺃﻃَﺎﻉَ‬
‫ﻙ ﻋَﻠَﻴْ ِﻬﻢْ ﺣَﻔِﻴﻈًﺎ‬ ‫ﺳﻠْﻨَﺎ َ‬
‫ﺍﻟﻠّﻪَ ﻭَﻣَﻦ ﺗَﻮَﻟﱠﻰ ﻓَﻤَﺎ ﺃَﺭْ َ‬
‫(‪)" 80‬ﺍﻟﻨﺴﺎء‬
‫ﻫﺬﻩ ﺍﻷﻳﺎﺕ ﻣﺤﻴﺮﺓ ﻭ ﻳﻈﻬﺮ ﺃﻧّﻬﺎ ﺣﺎﻣﻠﺔ‬
‫ﻟﻠﺘﻨﺎﻗﺾ ﻓﻲ ﻇﺎﻫﺮ ﻋﺒﺎﺭﺍﺗﻬﺎ ﻭ ﻋﻬﺪﻧﺎ‬
‫ﺑﺎﻟﻘﺮءﺍﻥ ﺃﻥّ ﻣﺎ ﻳﻈﻬﺮ ﻣﺘﻨﺎﻗﻀﺎ ﻓﻴﻪ ﻫﻮ‬
‫ﻣﻔﺘﺎﺡ ﻟﻜﺸﻒ ﺑﻌﻀﺎ ﻣﻦ ﺑﻨﻴﺘﻪ ﻓﻠﻨﻤﺾ ﻣﻊ‬
‫ﺍﻷﻳﺎﺕ ﻃﺎﺋﻌﻴﻦ ‪.‬‬
‫"ﺇﻥ ﺗﺼﺒﻬﻢ ﺣﺴﻨﺔ ﻳﻘﻮﻟﻮﺍ ﻫﺬﻩ ﻣﻦ ﻋﻨﺪ‬
‫ﺍﷲ ‪ ،‬ﻭ ﺇﻥ ﺗﺼﺒﻬﻢ ﺳﻴﺌﺔ ﻳﻘﻮﻟﻮﺍ ﻫﺬﻩ ﻣﻦ‬
‫ﻋﻨﺪﻙ ؛ ﻗﻞ ﻛﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻓﻤﺎﻝ ﻟﻬﺆﻻء‬
‫ﺍﻟﻘﻮﻣـ ﻻ ﻳﻜﺎﺩﻭﻥ ﻳﻔﻘﻬﻮﻥ ﺣﺪﻳﺜﺎ"‬
‫ﺗﻮﺑﻴﺦ ﻛﺒﻴﺮ ﻟﻤﻦ ﻻ ﻳﻔﻘﻪ ﺍﻟﺤﺪﻳﺚ ﻣﻤﻦ‬
‫ﻋﺠﺰ ﻋﻠﻰ ﺭﺑﻂ ﺃﺟﺰﺍء ﺍﻟﻜﻼﻡ ‪.‬ﻓﺎﻷﻳﺔ ﺗﻘﻮﻝ‬
‫ﺃﻥّ ﺍﻟﺤﺴﻨﺔ ﻭ ﺍﻟﺴﻴﺌﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻭ ﻟﻜﻦ‬
‫ﺍﻟﻤﺸﻜﻠﺔ ﻫﻲ ﺍﻷﻳﺔ ﺍﻟﺘﻲ ﺗﻠﻴﻬﺎ‪:‬‬
‫"ﻣﺂ ﺃﺻﺎﺑﻚ ﻣﻦ ﺣﺴﻨﺔ ﻓﻤﻦ ﺍﷲ ‪ ،‬ﻭ ﻣﺂ‬
‫ﺃﺻﺎﺑﻚ ﻣﻦ ﺳﻴﺌﺔ ﻓﻤﻦ ﻧﻔﺴﻚ ؛ ﻭ ﺃﺭﺳﻠﻨﺎﻙ‬
‫ﻟﻠﻨﺎﺱ ﺭﺳﻮﻻ ؛ ﻭ ﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪ"‬
‫ﻭ ﻛﺄﻥّ ﻣﻦ ﺻﺎﻍ ﺍﻟﻘﺮءﺍﻥ ﻳﻌﻠﻢ ﺃ ّ‬
‫ﻥ‬
‫ﺍﻟﻜﺜﻴﺮﻳﻦ ﺳﻴﻔﻬﻤﻮﻥ ﺃﻥّ ﺍﻷﻳﺔ ﻣﺘﻨﺎﻗﻀﺔ ﻭ‬
‫ﻟﺬﻟﻚ ﺃﺭﺩﻑ "ﻭ ﺃﺭﺳﻠﻨﺎﻙ ﻟﻠﻨﺎﺱ ﺭﺳﻮﻻ ؛‬
‫ﻭ ﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍ "ﻟﻴﻌﺒﺮّ ﻋﻦ ﺣﻴﺎﺩ‬
 ‫ﺍﻟﺼﺤﻴﻔﺔ ﻭ ﺃﻧّﻬﺎ ﻻ ﺗﺴﺘﺤﻖ ﺍﻟﺘﻤﺰﻳﻖ ﻭ‬
‫ﻟﻴﻌﺒﺮ ﺍﻟﻘﺮءﺍﻥ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻤﺮﺳﻞ ﻧﺒﻲ‬
‫ﺍﻟﻬﺪﻯ ﻣﺤﻤﺪ ﺃﻧّﻪ ﻣﻜﻠﻒ ﺑﺘﺒﻠﻴﻎ ﺍﻟﺮﺳﻮﻝ ﻭ‬
‫ﻻ ﻳﺴﻌﻪ ﺇﻻّ ﻫﺬﺍ ﻭ ﺇﻥ ﻟﻢ ﻳﻘﺘﻨﻊ ﻫﻮ‬
‫ﺷﺨﺼﻴﺎ ﺑﻤﺎ ﺗﺨﻄﻪ ﻳﺪﺍﻩ ‪.‬ﺍﻷﻣﺮ ﺇﺫﻥ ﻣﻠﺘﺒﺲ‬
‫ﻓﺎﻟﺤﺴﻨﺔ ﻣﻦ ﺍﷲ ﻭ ﺍﻟﺴﻴﺌﺔ ﻣﻦ ﻧﻔﺴﻚ!!!!‬
‫ﺇﻥّ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﺟﺎﺭﻳﺔ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ﻭ‬
‫ﻫﻲ ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﺣﺴﻨﺔ ﻭ ﻋﻨﺪ ﺍﻟﺒﻌﺾ‬
‫ﺳﻴﺌﺔ ﻓﺎﻟﻤﻮﺕ ﺳﻨﺔ ﻭ ﻫﻮ ﺣﺴﻨﺔ ﻟﻤﻦ‬
‫ﻳﻨﺘﻈﺮ ﺍﻟﻤﻴﺮﺍﺙ ﻭ ﺳﻴﺌﺔ ﻟﻤﻦ ﻓﻘﺪ ﺍﻟﻤﻌﻴﻞ ﻭ‬
‫ﻟﺬﻟﻚ ﻓﺎﻷﻳﺔ ﺍﻷﻭﻟﻰ ﻏﺎﺏ ﻓﻴﻬﺎ ﺃﺩﺍﺓ "ﻣِﻦ "‬
‫ﻭ ﺃﺗﺖ ﻋﺒﺎﺭﺍﺕ "ﺇﻥ ﺗﺼﺒﻬﻢ ﺣﺴﻨﺔ ‪/‬ﺇﻥ‬
‫ﺗﺼﺒﻬﻢ ﺳﻴﺌﺔ ‪" .‬ﺃﻣّﺎ ﺍﻟﺤﺴﻨﺔ ﻭ ﺍﻟﺴﻴﺌﺔ‬
‫ﺍﻷﺗﻴﺔ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻓﻲ ﺗﻔﺎﻋﻠﻪ ﻣﻊ‬
‫ﺍﻟﻤﺤﻴﻂ ﻛﻔﺮﺩ ﻓﻬﻲ ﻣﻦ ﻣﺴﺆﻭﻟﻴﺘﻪ ﺍﻟﺨﺎﺻﺔ‬
‫ﻓﺤﺘﻰ ﻻ ﻳﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺴﻴﺌﺔ ﻋﻠﻴﻪ ﺃﻥ‬
‫ﻳﻔﻘﻪ ﺟﻴﺪّﺃ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﻭ ﺍﻹﺟﺘﻤﺎﻋﻴﺔ‬
‫ﻟﻴﻌﺮﻓﻬﺎ ﻭ ﻳﺘﺠﻨﺐ ﺍﻟﺴﻴﺌﺔ ﻭ ﺃﻣّﺎ ﺇﺫﺍ ﺟﻬﻠﻬﺎ‬
‫ﻭ ﺃﻭ ﺗﻨﺎﺳﺎﻫﺎ ﺃﻭ ﺃﺭﺍﺩ ﺗﺠﺎﻭﺯﻫﺎ ﻓﺴﻴﻘﻊ "ﻭ‬
‫ﻣﺎ ﺃﺻﺎﺑﻚ ﻣﻦ ﺳﻴﺌﺔ ﻓﻤﻦ ﻧﻔﺴﻚ "ﻭ ﺇﻥ‬
‫ﻓﻘﻬﻬﺎ ﻭ ﺗﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻣﺮﺍﻋﻴﺎ ﺍﻟﺤﺪﻭﺩ ﻓﻠﻦ‬
‫ﺗﺼﻠﻪ‪.‬‬
‫ﺍﻟﺮﺳﻮﻝ ﻣﻬﻤﺘﻪ ﺍﻟﺘﺒﻠﻴﻎ ﺃﻱ ﺃﻥّ ﻣﺤﺘﻮﻯ‬
‫ﺍﻟﺼﺤﻴﻔﺔ ﻫﻮ ﻣﺤﺘﻮﺍﻫﺎ ﺣﺘّﻰ ﻭ ﺇﻥ ﻇﻦ‬
‫ﺍﻟﻘﺎﺭﺉ ﺧﻄﺄ ﻣﺎ ﻓﻴﻬﺎ ﻭ ﺗﻨﺎﻗﺾ ﺃﺟﺰﺍءﻫﺎ ﻭ‬
‫ﺍﷲ ﻫﻮ ﺍﻟﺸﻬﻴﺪ ﺃﻱ ﺃﻥّ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﻫﻲ‬
‫ﻣﻦ ﻳﺸﻬﺪ ﻋﻠﻰ ﻋﺪﻡ ﺗﻨﺎﻗﺾ ﺍﻟﺮﺳﻮﻝ ﻭ‬
‫ﺍﻟﺮﺳﻮﻝ ﻧﻔﺴﻪ ﻳﺆﻛﺪ‪:‬‬
‫"ﻣﻦ ﻳﻄﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ"‬
 ‫ﻓﺎﻟﻴﺪ ﺍﻟﺘﻲ ﺗﺨﺮﺝ ﺍﻟﻄﺎﻋﺔ ﻣﻦ ﻣﺤﺘﻮﻯ‬
‫ﺍﻟﺮﺳﻮﻝ ﻻ ﺑﺪ ﻭ ﺃﻧّﻬﺎ ﺃﻃﺎﻋﺖ ﺍﷲ ‪ ،‬ﻓﻼ‬
‫ﻃﺎﻋﺔ ﻟﻠﺮﺳﻮﻝ ﺩﻭﻥ ﺑﺤﺚ ﺍﻟﺴﻨﻦ ﻭ ﻛﺸﻒ‬
‫ﺣﻘﺎﺋﻖ ﺍﻟﻜﻮﻥ ﻭ ﻋﺒﺜﺎ ﻳﺤﺎﻭﻝ ﺍﻟﻨﺎﺱ ﻓﺼﻞ‬
‫ﺍﻟﺮﺳﻮﻝ ﻋﻦ ﺍﷲ ﻭ ﻣﻦ ﻳﺒﺤﺚ ﻋﻦ ﻏﻴﺮ ﺍﷲ‬
‫ﻟﻴﻄﻴﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻠﻴﺴﻤﻊ ﻣﻦ ﺍﻟﺮﺳﻮﻝ‪:‬‬
‫"ﻭ ﻣﻦ ﺗﻮّﻟﻰ ﻓﻤﺎ ﺃﺭﺳﻠﻨﺎﻙ ﻋﻠﻴﻬﻢ ﺣﻔﻴﻈﺎ"‬
‫ﻭ ﻧﺠﺪ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﺩﻗﺔ ﻓﻲ ﻭﺳﻢ ﺑﻌﺾ‬
‫ﺍﻟﺮﺳﻞ ﺑﺎﻟﻜﺘﺎﺏ ﺓ ﺗﺤﺪﻳﺪﺍ ﻣﺎ ﺃﻭﺗﻴﻪ ﺍﻟﻨﺒﻲ‬
‫ﺍﻟﻜﺮﻳﻢ ﻣﻮﺳﻰ ﻭ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﻣﺤﻤﺪ ﻭ‬
‫ﻟﻴﺲ ﻛﻞ ﺭﺳﻮﻝ ﻛﺘﺎﺑﺎ ﻓﻌﻴﺴﻰ ﺭﺳﻮﻝ ﺑﻤﺎ‬
‫ﻳﺤﻤﻠﻪ ﻣﻦ ءﺍﻳﺎﺕ ﻭ ﺑﺒﺸﺮﺍﻩ ﻭ ﺇﻧﺠﻴﻠﻪ ﻭ‬
‫ﻟﻨﻘﺮﺃ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ‪:‬‬
‫"ﻭَﻟَﻮْﻟَﺎ ﺃَﻥ ﺗُﺼِﻴﺒَﻬُﻢ ﻣﱡﺼِﻴﺒَﺔٌ ِﺑﻤَﺎ َﻗﺪﱠ َﻣﺖْ‬
‫ﺖ ﺇِﻟَﻴْﻨَﺎ‬
‫ﺃَﻳْﺪِﻳﻬِﻢْ ﻓَﻴَﻘُﻮﻟُﻮﺍ ﺭَﺑﱠﻨَﺎ َﻟﻮْﻟَﺎ ﺃَﺭْﺳَﻠْ َ‬
‫ﻦ ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ‬ ‫ﻥ ِﻣ َ‬‫ﻚ َﻭ َﻧﻜُﻮ َ‬ ‫ﺭَﺳُﻮﻟًﺎ ﻓَﻨَﺘﱠﺒِﻊَ ءﺍﻳَﺎﺗِ َ‬
‫)‪(47‬ﻓَﻠَﻤﱠﺎ ﺟﺂءﻫُﻢُ ﺍﻟْﺤَﻖﱡ ﻣِﻦْ ﻋِﻨ ِﺪﻧَﺎ ﻗَﺎﻟُﻮﺍ‬
‫ﻟَﻮْﻟَﺎ ﺃُﻭﺗِﻲَ ﻣِﺜْﻞَ ﻣَﺎ ﺃُﻭﺗِﻲَ ﻣُﻮﺳَﻰ ‪ ،‬ﺃَﻭَﻟَﻢْ‬
‫ﻳَﻜْﻔُﺮُﻭﺍ ﺑِﻤَﺂ ﺃُﻭﺗِﻲَ ﻣُﻮﺳَﻰ ﻣِﻦ ﻗَﺒْﻞُ ‪ ،‬ﻗَﺎﻟُﻮﺍ‬
‫ﺳِﺤْﺮَﺍﻥِ ﺗَﻈَﺎﻫَﺮَﺍ ﻭَﻗَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ ِﺑﻜُﻞﱟ ﻛَﺎﻓِﺮُﻭﻥَ‬
‫ﺏ ﻣﱢﻦْ ﻋِﻨ ِﺪ ﺍﻟﻠﱠ ِﻪ ﻫُﻮَ‬ ‫(‪ )48‬ﻗُﻞْ ﻓَﺄْﺗُﻮﺍ ﺑِﻜِﺘَﺎ ٍ‬
‫ﺃَﻫْﺪَﻯ ﻣِﻨْﻬُﻤَﺎ ﺃَﺗﱠﺒِﻌْﻪُ ﺇِﻥ ﻛُﻨﺘُﻤـْ ﺻَﺎﺩِﻗِﻴﻦَ‬
‫ﻚ ﻓَﺎﻋْ َﻠﻢْ ﺃَﻧﱠﻤَﺎ‬‫(‪ )49‬ﻓَﺈِﻥ ﻟﱠﻤـْ ﻳَﺴْ َﺘﺠِﻴﺒُﻮﺍ َﻟ َ‬
‫ﻦ ﺍﺗﱠﺒَﻊَ‬ ‫ﺿﻞﱡ ﻣِﻤﱠ ِ‬ ‫ﻳَﺘﱠﺒِﻌُﻮﻥَ ﺃَﻫْﻮَﺍءﻫُﻢْ ؛ َﻭﻣَﻦْ َﺃ َ‬
‫ﻦ ﺍﻟﻠﱠ ِﻪ ؛ ﺇِﻥﱠ ﺍﻟﻠﱠ َﻪ ﻟَﺎ‬ ‫ﻫَﻮَﺍﻩُ ﺑِﻐَﻴْﺮِ ﻫُﺪًﻯ ﻣﱢ َ‬
‫ﻦ (‪" )50‬ﺍﻟﻘﺼﺺ‬ ‫ﻳَﻬْﺪِﻱ ﺍﻟْﻘَﻮْﻡَ ﺍﻟﻈﱠﺎﻟِﻤِﻴ َ‬
‫ﺍﻟﺮﺳﻮﻝ ءﺍﻳﺎﺕ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻓﻲ ﺻﺤﻴﻔﺔ ﺃﻭ‬
‫ﻓﻲ ﻭﺍﻗﻊ ﺍﻟﻨﺎﺱ ‪.‬ﻓﺎﻟﺼﺤﻴﻔﺔ ﺭﺳﻮﻝ ﻭ‬
 ‫ﺭﺳﺎﻟﺔ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﻣﻦ ﻳﻔﺘﻖ ﺭﺣﻤﻬﺎ‬
‫ﻟﻴﺨﺮﺝ ﺍﻟﺮﺳﻮﻝ ﻓﻬﻲ ﺗﺤﻤﻠﻪ ﻛﻤﻮﻧﺎ ﻭ ﻫﺬﺍ‬
‫ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﺍﻷﻳﺎﺕ ﻧﻔﺴﻬﺎ ﻣﺮﺳﻮﻣﺔ ﻓﻲ‬
‫ﺻﺤﻴﻔﺔ ﻭ ﺍﻷﻳﺎﺕ ﻫﻨﺎ ﻻ ﺗﻘﻮﻝ "ﻗﻞ ﻓﺄﺗﻮﺍ‬
‫ﺑﺮﺳﻮﻝ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻫﻮ ﺃﻫﺪﻯ ﻣﻨﻬﻤﺎ "ﺑﻞ‬
‫ﻥ‬
‫ﺍﺳﺘﺒﺪﻟﺖ ﺍﻟﺮﺳﻮﻝ ﺑﺎﻟﻜﺘﺎﺏ ﻟﺘﺪﻝ ﺃ ّ‬
‫ﺍﻟﻤﻘﺼﻮﺩ ﻟﻴﺴﺖ ﺍﻷﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺑﻞ‬
‫ﺻﺤﻴﻔﺔ ﺍﻟﺘﻮﺭﺍﺓ ﻭ ﺻﺤﻴﻔﺔ ﺍﻟﻘﺮءﺍﻥ ﻭ ﻫﺬﻩ‬
‫ﺍﻷﻳﺔ ﺗﺤﺪﻳﺪﺍ ﺗﺸﻴﺮ ﺃﻥّ ﻫﻨﺎﻙ ﻛﺘﺎﺑﻴﻦ‬
‫ﺻﺤﻴﻔﺘﻴﻦ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻻ ﺛﺎﻟﺚ ﻟﻬﻤﺎ ﻫﻤﺎ‬
‫ﺍﻟﺘﻮﺭﺍﺓ ﻭ ﺍﻟﻘﺮءﺍﻥ ‪.‬ﻭ ﺣﺘّﻰ ﻳﻨﺘﻬﻲ ﺍﻟﺠﺪﻝ‬
‫ﻓﻲ ﺩﻟﻴﻞ ﺍﻟﺮﺳﻮﻝ ﺗﻮﺭﺩ ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‬
‫ﺍﻟﻘﻮﻝ ﺍﻟﺒﻼﻏﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫"ﻭَﻣَﺎ ﻛَﺎﻥَ ﻟِﺒَﺸَﺮٍ ﺃَﻥ ﻳُ َﻜﻠﱢﻤَﻪُ ﺍﻟﻠﱠﻪُ ِﺇﻟﱠﺎ ﻭَﺣْﻴًﺎ‬
‫ﺳ َﻞ ﺭَﺳُﻮﻟًﺎ‬ ‫ﺏ َﺃﻭْ ﻳُﺮْ ِ‬ ‫ﺃَﻭْ ﻣِﻦ ﻭَﺭَﺍء ﺣِﺠَﺎ ٍ‬
‫ﺣﻜِﻴﻢٌ‬‫ﻓَﻴُﻮﺣِﻲَ ﺑِﺈِﺫْﻧِﻪِ ﻣَﺎ ﻳَﺸَﺎء ِﺇﻧﱠﻪُ ﻋَ ِﻠﻲﱞ َ‬
‫ﻚ ﺭُﻭﺣًﺎ ﻣﱢﻦْ ﺃَﻣْﺮِﻧَﺎ‬ ‫(‪ )51‬ﻭَﻛَﺬَﻟِﻚَ ﺃَﻭْﺣَﻴْﻨَﺎ ﺇِﻟَﻴْ َ‬
‫ﻣَﺎ ﻛُﻨﺖَ ﺗَﺪْﺭِﻱ ﻣَﺎ ﺍﻟْﻜِﺘَﺎﺏُ ﻭَﻟَﺎ ﺍﻟْﺈِﻳﻤَﺎﻥُ ﻭَﻟَﻜِﻦ‬
‫ﺟَﻌَﻠْﻨَﺎﻩُ ﻧُﻮﺭًﺍ ﻧﱠﻬْﺪِﻱ ﺑِﻪِ ﻣَﻦْ ﱠﻧﺸَﺎء ﻣِﻦْ‬
‫ﻁ ﻣﱡﺴْﺘَﻘِﻴﻢٍ‬‫ﺻﺮَﺍ ٍ‬ ‫ﻋِﺒَﺎﺩِﻧَﺎ ﻭَﺇِﻧﱠﻚَ ﻟَﺘَﻬْﺪِﻱ ﺇِﻟَﻰ ِ‬
‫(‪ )52‬ﺻِﺮَﺍﻁِ ﺍﻟﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﻟَﻪُ ﻣَﺎ ﻓِﻲ‬
‫ﺽ ﺃَﻟَﺎ ﺇِﻟَﻰ ﺍﻟﻠﱠﻪِ‬
‫ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﻣَﺎ ﻓِﻲ ﺍﻟْﺄَﺭْ ِ‬
‫ﺗَﺼِﻴﺮُ ﺍﻷﻣُﻮﺭُ (‪" )53‬ﺍﻟﺸﻮﺭﻯ‬
‫ﺇﻥّ ﺍﻟﻜﻼﻡ ﻳﺼﻠﻨﺎ ﻣﻦ ﺍﷲ ﺑﻄﺮﻕ ﺛﻼﺙ‪:‬‬
‫‪1‬ـ ﻭﺣﻲ ‪ :‬ﺑﻤﺎ ﻳﺸﻴﺮ ﺍﻟﻤﺤﻴﻂ ﺑﻤﺎ ﻳﺤﻤﻠﻪ‬
‫ﻣﻦ ﺃﺷﻴﺎء ﺇﻟﻰ ﻭﺟﻮﺩ ﻋﻼﻗﺎﺕ ﻭ ﺭﻭﺍﺑﻂ‬
‫ﺑﻴﻨﻬﺎ ﻟﻠﻤﺘﻠﻘﻲ ﻭ ﺗﻔﻌﻞ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﻓﻌﻞ‬
‫ﺍﻟﺘﺄﺛﻴﺮ ﺍﻟﻔﻜﺮﻱ ﺃﻭ ﺍﻟﻌﺎﻃﻔﻲ ﻟﺘُﻨﺸﺄ ﻓﻲ‬
‫ﺍﻟﻤﺘﻠﻘﻲ ﺍﻹﺛﺎﺭﺓ ﻟﻠﻮﺻﻮﻝ ﺇﻟﻰ ﺍﻟﻌﻼﻗﺎﺕ ﺑﻴﻦ‬
 ‫ﻫﺬﻩ ﺍﻷﺷﻴﺎء ﻓﺎﻟﺬﻱ ﻳﺮﻯ ﻇﺎﻫﺮﺓ ﻛﺴﻮﻑ‬
‫ﺍﻟﺸﻤﺲ ﻭ ﺇﺧﺘﻼﻑ ﺿﻮء ﺍﻟﻘﻤﺮ ﻳﺴﺘﻨﺘﺞ‬
‫ﺃﻥّ ﻫﺬﺍ ﺍﻟﺠﺮﻡ ﻳﺘﺤﺮﻙ ﺃﻭ ﺃﻥّ ﺍﻷﺭﺽ‬
‫ﺗﺘﺤﺮﻙ ﺣﻮﻟﻪ ﻭ ﻫﺬﺍ ﻫﻮ ﺍﻟﻮﺣﻲ ﻭ ﺑﻪ ﻧﺼﻞ‬
‫ﺇﻟﻰ ﻛﻼﻡ ﺍﷲ ﺃﻱ ﺍﻟﺴﻨﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ ﻟﻬﺬﻩ‬
‫ﺍﻟﻈﺎﻫﺮﺓ ﻭ ﻗﺪ ﺗﻮﺻﻠﺖ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﻟﻰ‬
‫ﻣﻌﺮﻓﺔ ﺣﺮﻛﺔ ﺍﻟﻘﻤﺮ ﺣﻮﻝ ﺍﻷﺭﺽ ﻭ ﺣﺮﻛﺔ‬
‫ﺍﻷﺭﺽ ﻗﺒﻞ ﺃﻥ ﺗﺨﺮﺝ ﺇﻟﻰ ﺍﻟﺴﺪﻳﺮ ﺑﺎﻟﻮﺣﻲ‬
‫ﻭﺻﻠﺖ ﺇﻟﻰ ﻛﻼﻡ ﺍﷲ‬
‫‪2‬ـ ﻣﻦ ﻭﺭﺍء ﺣﺠﺎﺏ ‪:‬ﻣﻦ ﻭﺭﺍء ﺳﺘﺎﺭ‬
‫ﻏﻴﺮ ﻣﺮﺋﻲ ﻟﻨﺎ ﻛﺄﻥ ﺗﺼﻠﻨﺎ ﺍﻟﻤﻌﻠﻮﻣﺎﺕ ﻣﻦ‬
‫ﻣﺨﻠﻮﻗﺎﺕ ﺗﻌﻴﺶ ﻓﻲ ﻋﺎﻟﻢ ﺫﻭ ﺃﺑﻌﺎﺩ ﻳﺘﺠﺎﻭﺯ‬
‫ﺃﺑﻌﺎﺩﻧﺎ ﻭ ﻟﻨﻔﺘﺮﺽ ﺃﻧّﻨﺎ ﻧﺮﻳﺪ ﺃﻥ ﻧﻮﺻﻞ‬
‫ﻣﻌﻠﻮﻣﺎﺕ ﻟﻤﺨﻠﻮﻗﺎﺕ ﺗﻌﻴﺶ ﻓﻲ ﺑﻌﺪﻳﻦ‬
‫ﻓﺴﻨﺒﻘﻰ ﻧﻮﺻﻠﻬﺎ ﻣﻦ ﻭﺭﺍء ﺣﺠﺎﺏ ﺇﺫ‬
‫ﻳﺴﺘﺤﻴﻞ ﺃﻥ ﺗﻌﺮﻑ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﺎﻫﻴﺘﻨﺎ‬
‫ﺇﻻّ ﺇﺳﺘﻘﺮﺍءﺍ‪.‬‬
‫‪3‬ـ ﺭﺳﻮﻻ ‪:‬ﺻﺤﻴﻔﺔ ﺃﻭ ءﺍﻳﺔ ﻣﻦ‬
‫ﻣﻨﻈﻮﻣﺘﻨﺎ ﺍﻟﺘﻲ ﻳﻤﻜﻨﻨﺎ ﺇﺑﺼﺎﺭﻫﺎ ﻣﺒﺎﺷﺮﺓ‪.‬‬
‫ﻭ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﻘﺮءﺍﻧﻴﺔ ﻫﻲ ﻭﺣﻲ ﺃﺭﺳﻠﺖ‬
‫ﻓﻲ ﺃﺷﻴﺎء ﻛﻮﻧﻨﺎ ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ﻓﻲ ﺑﺤﺚ‬
‫ﺍﻟﺼﻴﺎﻡ ﻭ ﻣﻦ ﻭﺭﺍء ﺣﺠﺎﺏ ﺃﻱ ﻣﻦ ﺻﺎﺋﻎ‬
‫ﻣﺎﻫﻴﺘﻪ ﻣﺮﺗﻔﻌﺔ ﻋﻨّﺎ ﻭ ﺑﻠﻐﺘﻨﺎ ﺭﺳﻮﻻ ﻧﻘﺮﺃﻩ‬
‫ﻓﻲ ﺻﺤﻴﻔﺔ ﻭ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ ﺗﻬﺪﻱ ﺇﻟﻰ‬
‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ "ﺻﺮﺍﻁ ﺍﷲ "ﻟﻨﺼﻞ ﺇﻟﻰ‬
‫ﺍﻟﻌﻠﻮ ﺍﻟﻤﻨﺸﻮﺩ‪.‬‬
‫ﺳﻨﺪﺧﻞ ﺍﻷﻥ ﺑﺸﻲء ﻣﻦ ﺍﻟﻌﻤﻖ ﻓﻲ ﻣﻔﻬﻮﻡ‬
‫ﻟﻔﻆ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺣﻴﺚ ﺟﺬﺭﻩ ﻛﻲ ﻧﺒﻴﻦ‬
‫ﺑﻌﻀﺎ ﻣﻦ ﻣﻌﺎﻧﻴﻪ ‪.‬ﺍﻟﺠﺬﺭ ﺍﻟﻌﺮﺑﻲ (ﺭ ﺱ ﻝ‬
 ‫) ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﻳﺪﻝ ﻋﻠﻰ ﺗﻜﻠﻴﻒ ﻭﺳﻴﻂ‬
‫ﺑﻨﻘﻞ ﻛﻼﻡ ‪.‬ﻭ ﺍﻟﻜﻼﻡ ﻟﻴﺲ ﺗﻌﺒﻴﺮﺍ ﺷﻔﻬﻴﺎ ﺑﻞ‬
‫ﻛﻤﺎ ﺳﺒﻖ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻣﺮﺍﺭ ﺃﻧّﻪ ﻳﻌﺒﺮ ﻋﻤّﺎ‬
‫ﻧﺴﻤﻴﻪ‪Information‬‬
‫ﻥ ﺇِﻥﱠ ﻫَـﺬَﺍ‬‫ﻋﻮْ َ‬‫"ﻗَﺎﻝَ ﺍﻟْﻤَﻸُ ﻣِﻦ ﻗَﻮْ ِﻡ ﻓِﺮْ َ‬
‫ﻟَﺴَﺎﺣِﺮٌ ﻋَﻠِﻴﻢٌ (‪ )109‬ﻳُﺮِﻳﺪُ ﺃَﻥ ﻳُﺨْﺮِﺟَﻜُﻢ ﻣﱢﻦْ‬
‫ﻥ (‪ )110‬ﻗَﺎﻟُﻮﺍْ ﺃَﺭْﺟِﻪْ‬ ‫ﺃَﺭْﺿِﻜُﻢْ ﻓَﻤَﺎﺫَﺍ ﺗَﺄْﻣُﺮُﻭ َ‬
‫ﻦ‬
‫ﺷﺮِﻳ َ‬ ‫ﻦ ﺣَﺎ ِ‬‫ﻭَﺃَﺧَﺎﻩُ ﻭَﺃَﺭْﺳِﻞْ ﻓِﻲ ﺍﻟْﻤَﺪَﺁ ِﺋ ِ‬
‫ﺣ ٍﺮ ﻋَﻠِﻴ ٍﻢ (‪)" 112‬‬ ‫(‪) 111‬ﻳَﺄْﺗُﻮﻙَ ﺑِﻜُﻞﱢ ﺳَﺎ ِ‬
‫ﺍﻷﻋﺮﺍﻑ‬
‫ﺇﻥ ﻣﻬﻤﺔ ﺍﻟﻤﺮﺳﻞ ﻫﻨﺎ ﻫﻲ ﺍﻟﺒﺤﺚ ﻋﻦ‬
‫ﻣﺨﺘﺼﻴﻦ ﻓﻲ ﺍﻟﺴﺤﺮ ﺑﺘﺠﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻭ‬
‫ﺣﺸﺮﻫﻢ ﻹﻋﻼﻥ ﺭﻏﺒﺔ ﻓﺮﻋﻮﻥ ﻭ ﻟﻜﻞ‬
‫ﻣﺮﺳﻞ ﻃﺮﻳﻘﺘﻪ ﻓﻲ ﺍﻟﺒﺤﺚ ﻭ ﺍﻟﺤﺪﻳﺚ ﻣﻊ‬
‫ﺍﻟﻨﺎﺱ ﻟﻜﻦ ﺍﻟﻬﺪﻑ ﺍﻷﺳﺎﺳﻲ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻫﻮ ﺍﻹﻳﺘﺎء ﺑﺎﻟﺴﺤﺮﺓ‪.‬‬
‫"ﺃَﺭْﺳِﻠْﻪُ ﻣَﻌَﻨَﺎ ﻏَﺪًﺍ ﻳَﺮْ َﺗﻊْ َﻭ َﻳﻠْ َﻌﺐْ َﻭﺇِﻧﱠﺎ ﻟَﻪُ‬
‫ﻟَﺤَﺎﻓِﻈُﻮﻥَ (‪ )12‬ﻗَﺎ َﻝ ﺇِﻧﱢﻲ َﻟﻴَﺤْﺰُﻧُﻨِﻲ ﺃَﻥ‬
‫ﺗَﺬْﻫَﺒُﻮﺍْ ﺑِﻪِ ﻭَﺃَﺧَﺎﻑُ ﺃَﻥ َﻳﺄْﻛُﻠَﻪُ ﺍﻟﺬﱢﺋْﺐُ َﻭﺃَﻧﺘُﻢْ‬
‫ﻋَﻨْﻪُ ﻏَﺎﻓِﻠُﻮﻥَ (‪" )13‬ﻳﻮﺳﻒ‬
‫ﻟﻢ ﻳﻜﻦ ﻟﻴﻮﺳﻒ ﻟﻴﺬﻫﺐ ﻣﻊ ﺇﺧﻮﺗﻪ ﻣﻦ‬
‫ﺗﻠﻘﺎء ﻧﻔﺴﻪ ﺑﻞ ﺑﺄﻣﺮ ﻣﻦ ﻳﻌﻘﻮﺏ ﻓﺬﻫﺎﺑﻪ‬
‫ﻣﻌﻬﻢ ﻳﻌﻨﻲ ﺇﺫﻥ ﺃﺑﻴﻪ ﻟﻪ ﺑﻤﺼﺎﺣﺒﺘﻬﻢ ﻓﻬﻲ‬
‫ﺫﺭﻳﻌﺔ ﻟﻺﺧﻮﺓ ﻛﻲ ﻻ ﻳُﺘﻬّﻤﻮﺍ ﺑﻌﺪﻫﺎ‬
‫ﺑﺎﻟﺨﻄﻒ ﺃﻭ ﺍﻟﺘﺂﻣﺮ‪.‬‬
‫"ﻓَﻠَﻤﱠﺎ ﺳَﻤِﻌَﺖْ ﺑِﻤَﻜْﺮِﻫِﻦﱠ ﺃَﺭْﺳَ َﻠﺖْ ﺇِﻟَﻴْﻬِ ﱠ‬
‫ﻦ‬
‫ﻭَﺃَﻋْﺘَﺪَﺕْ ﻟَﻬُﻦﱠ ﻣُﺘﱠﻜَﺄً ﻭَﺁ َﺗﺖْ ﻛُﻞﱠ ﻭَﺍﺣِﺪَﺓٍ ﻣﱢﻨْﻬُ ﱠ‬
‫ﻦ‬
 ‫ﺳِﻜﱢﻴﻨًﺎ ﻭَﻗَﺎﻟَﺖِ ﺍﺧْﺮُﺝْ ﻋَﻠَﻴْﻬِﻦﱠ ﻓَ َﻠﻤﱠﺎ َﺭﺃَﻳْﻨَ ُﻪ‬
‫ﺵ ﻟِﻠّﻪِ ﻣَﺎ‬ ‫ﺃَﻛْﺒَﺮْﻧَﻪُ ﻭَﻗَﻄﱠﻌْﻦَ ﺃَﻳْﺪِ َﻳﻬُﻦﱠ َﻭﻗُﻠْﻦَ ﺣَﺎ َ‬
‫ﻫَـﺬَﺍ ﺑَﺸَﺮًﺍ ﺇِﻥْ ﻫَـﺬَﺍ ﺇِﻻﱠ ﻣَ َﻠﻚٌ َﻛﺮِﻳﻢٌ "ﻳﻮﺳﻒ‬
‫‪31:‬‬
‫"ﻭَﻗَﺎﻝَ ﺍﻟﱠﺬِﻱ ﻧَﺠَﺎ ﻣِﻨْﻬُﻤَﺎ ﻭَﺍﺩﱠ َﻛ َﺮ َﺑﻌْ َﺪ ﺃُﻣﱠﺔٍ ﺃَﻧَﺎْ‬
‫ﺳﻠُﻮﻥِ "ﻳﻮﺳﻒ‪:45‬‬ ‫ﺃُﻧَﺒﱢﺌُﻜُﻢ ﺑِﺘَﺄْﻭِﻳﻠِﻪِ ﻓَﺄَﺭْ ِ‬
‫ﻭ ﻳﻤﻜﻦ ﻟﻠﻘﺎﺭﺉ ﺃﻥ ﻳﻮﺍﺻﻞ ﻓﻲ ﺇﺳﺘﻘﺮﺍء‬
‫ﻣﻔﻬﻮﻡ ﺍﻟﺠﺬﺭ (ﺭﺱ ﻝ ) ﻓﻲ ﺍﻟﻘﺮءﺍﻥ‬
‫ﺑﻨﻔﺴﻪ ﻟﻴﺤﻜﻢ ﻋﻠﻰ ﺻﻮﺍﺏ ﻣﺎ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﻭ‬
‫ﻧﺮﻯ ﺃﻥّ ﻣﺎ ﻳﺆﻛﺪ ﻫﺬﺍ ﺍﻟﻤﻔﻬﻮﻡ ﻫﻮ ﺗﻨﻮّﻉ‬
‫ﺍﻟﺮﺳﻞ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﻣﻦ‪:‬‬
‫"ﺍﻟﻤﻼﺋﻜﺔ "ﺍﻟﺤﺞ ‪ 75:‬ـ ﻓﺎﻃﺮ‪1:‬‬
‫"ﺍﻟﻨﺎﺱ "ﺍﻟﺤﺞ‪75:‬‬
‫"ﺍﻟﺴﻤﺎء "ﻫﻮﺩ ‪52:‬‬
‫"ﺭﺟﺰﺍ ﻣﻦ ﺍﻟﺴﻤﺎء "ﺍﻷﻋﺮﺍﻑ‪:162‬‬
‫"ﺍﻟﺼﻮﺍﻋﻖ "ﺍﻟﺮﻋﺪ‪13:‬‬
‫"ﺍﻷﻳﺎﺕ "ﺍﻹﺳﺮﺍء ‪59:‬‬
‫"ﺣﺎﺻﺐ "ﺍﻹﺳﺮﺍء ‪ 68:‬ـ ﺍﻟﻌﻨﻜﺒﻮﺕ‪40:‬‬
‫ـ ﺍﻟﻘﻤﺮ‪ 34:‬ـ ﺍﻟﻤﻠﻚ ‪17:‬‬
‫"ﻗﺎﺻﻔﺎ ﻣﻦ ﺍﻟﺮﻳﺢ "ﺍﻹﺳﺮﺍء ‪69:‬‬
‫"ﺣﺴﺒﺎﻧﺎ ﻣﻦ ﺍﻟﺴﻤﺎء "ﺍﻟﻜﻬﻒ ‪40:‬‬
‫"ﺭﻭﺣﻨﺎ "ﻣﺮﻳﻢ ‪17:‬‬
‫"ﺍﻟﺸﻴﺎﻃﻴﻦ "ﻣﺮﻳﻢ ‪83:‬‬
‫"ﺍﻟﺮﻳﺢ ‪/‬ﺍﻟﺮﻳﺎﺡ "ﺍﻟﻔﺮﻗﺎﻥ‪ 48:‬ـ‬
‫ﺍﻟﻨﻤﻞ‪ 63:‬ـ ﺍﻟﺮﻭﻡ ‪ 46:‬؛‪ 48‬؛ ‪ 51‬ـ‬
‫ﺍﻷﺣﺰﺍﺏ‪ 9:‬ـ ﻓﺎﻃﺮ ‪ 9:‬ـ ﻓﺼﻠﺖ‪ 16:‬ـ‬
‫ﺍﻟﺬﺍﺭﻳﺎﺕ‪ 41:‬ـ ﺍﻟﻘﻤﺮ ‪19:‬‬
‫"ﺳﻴﻞ ﺍﻟﻌﺮﻡ "ﺳﺒﺄ‪:16‬‬
‫"ﺍﻷﻧﻔﺲ "ﺍﻟﺰﻣﺮ ‪42:‬‬
 ‫"ﺣﺠﺎﺭﺓ ﻣﻦ ﻃﻴﻦ "ﺍﻟﺬﺍﺭﻳﺎﺕ‪:33‬‬
‫"ﺍﻟﻨﺎﻗﺔ "ﺍﻟﻘﻤﺮ ‪27:‬‬
‫"ﺻﻴﺤﺔ "ﺍﻟﻘﻤﺮ ‪31:‬‬
‫"ﺷﻮﺍﻅ "ﺍﻟﺮﺣﻤﺎﻥ‪35:‬‬
‫ﻛﻞ ﻫﺎﺗﻪ ﺍﻟﺮﺳﻞ ﻟﻴﺴﺖ ﻋﻘﺎﺑﺎ ﻣﻦ ﺍﷲ‬
‫ﻣﺒﺎﺷﺮﺍ ﻟﻔﻌﻞ ﺍﺭﺗﻜﺒﻪ ﻗﻮﻡ ﻓﺴﺨﻂ ﻋﻠﻴﻬﻢ‬
‫ﻓﺘﺤﺮﻛﺖ ﻓﺠﺄﺓ ﻗﺪﺭﺗﻪ ﻹﺻﺪﺍﺭ ﺣﻜﻢ ﺍﻟﻌﻘﺎﺏ‬
‫ﻭ ﻋﻄﻞ ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﻭ ﻗﺎﻡ ﺑﺎﻟﺘﻨﻔﻴﺬ‬
‫ﺍﻟﻔﻮﺭﻱ ﺑﻞ ﺍﻟﺮﺳﻞ ﺗﻨﻘﻞ ﻛﻼﻣﺎ ﻟﻤﻦ ﻳﺴﻤﻊ‬
‫ﻛﻼﻣﻬﺎ ﻭ ﻳﺤﺴﻦ ﻓﻬﻤﻪ ﻭ ﻛﻞ ﻣﺎ ﻓﻲ‬
‫ﺍﻟﻮﺟﻮﺩ ﻭﺣﻲ ﻭ ﻳﺼﺒﺢ ﺭﺳﺎﻟﺔ ﻋﻨﺪﻣﺎ‬
‫ﻳﺨﺘﺮﻕ ﺍﻟﺮﻭﺗﻴﻦ ﻓﺎﻟﺰﻻﺯﻝ ﺭﺳﺎﻟﺔ ﻟﻠﻨﺎﺱ‬
‫ﻟﻜﺸﻒ ﺑﺎﻃﻦ ﺍﻷﺭﺽ ﻭ ﺩﺭﺍﺳﺔ ﻃﺒﻘﺎﺗﻬﺎ‬
‫ﻟﻴﺲ ﻓﻘﻂ ﻟﻴﺤﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻨﻬﺎ ﺑﻞ ﻟﺘﺮﺑﻮ‬
‫ﻣﻌﺮﻓﺘﻬﻢ ﺑﻜﻴﻔﻴﺔ ﺻﻨﻊ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺍﻟﻜﻮﺍﻛﺐ‬
‫ﺍﻷﺧﺮﻯ ﻭ ﺑﺈﺧﺘﻴﺎﺭ ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﻤﻤﻜﻨﺔ‬
‫ﻹﺳﺘﻘﺒﺎﻝ ﺍﻟﺤﻴﺎﺓ ﻓﻴﻬﺎ ﻭ ﺍﻟﻨﺎﺱ ﺗﺮﻯ ﻓﻲ‬
‫ﺍﻟﺰﻻﺯﻝ ﻣﺄﺳﺎﺓ ﻭ ﻫﻲ ﻛﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻧﺘﻌﺎﻣﻞ‬
‫ﻣﻌﻬﺎ ﻛﻬﻤﺞ ﻳﻔﺮّﻭﻥ ﺑﺪﻝ ﻣﻦ ﺗﺮﻛﻴﺰ‬
‫ﺇﻫﺘﻤﺎﻣﻨﺎ ﻋﻠﻰ ﻓﻬﻢ ﺁﻟﻴﺎﺗﻬﺎ ﻟﻺﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ‬
‫ﻓﻲ ﻭﻇﻴﻔﺘﻨﺎ ﺍﻟﺨﻼﻓﻴﺔ ﻓﺎﻟﺮﺳﻮﻝ ﻳﻨﺒﺌﻨﺎ ﺃﻥّ‬
‫ﺭﺣﻤﺔ ﺍﷲ ﻭﺳﻌﺘﻨﺎ ﻭ ﺑﺎﻟﺮﺣﻤﺔ ﻧﺰﻝ‬
‫ﺍﻟﺮﺳﻮﻝ ﻟﻴﺆﻣﻨﻨﺎ ﻭ ﻳﻨﺸﺮ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻋﻠﻴﻨﺎ‬
‫ﻟﺘﻬﺪﺃ ﺫﻭﺍﺗﻨﺎ ﻭ ﺗﺒﺎﺷﺮ ﻣﻬﻤﺘﻬﺎ ‪.‬ﻭ ﺗﺄﺗﻲ‬
‫ﺍﻟﻜﻮﺍﺭﺙ ﻣﻨﺒﺌﺔ ﻋﻠﻰ ﺣﺠﻢ ﺍﻹﻫﻤﺎﻝ ﻓﻲ‬
‫ﺳﻴﺮﻧﺎ ﺍﻟﺤﻀﺎﺭﻱ ﻭ ﺗﻤﺎﺩﻳﻨﺎ ﻓﻲ ﺍﻟﺘﺠﺎﻫﻞ‬
‫ﻟﻠﺴﻨﻦ ﻭ ﻇﻠﻤﻨﺎ ﻓﻲ ﺍﻟﺮﻗﺎﺑﺔ ﻭ ﺍﻟﻤﺤﺎﻓﻈﺔ ﻭ‬
‫ﺍﻟﺼﻠﻮﺍﺓ ﻛﻤﺎ ﻗﺼﺖ ﺳﻮﺭﺓ ﺳﺒﺄ ﺣﺪﺙ‬
‫ﺍﻟﺴﻴﻞ ﺍﻟﻌﺮﻡ‬
‫‪Dam break‬ﻭ ﻳﻨﻘﻠﻨﺎ ﺍﻟﻘﺮءﺍﻥ ﺇﻟﻰ‬
 ‫ﺟﻮﺍﻧﺐ ﺍﻟﺮﺳﻞ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﻤﺘﻨﻮﻋﺔ ﻣﻦ‪:‬‬
‫ﺍﻟﺼﻴﺤﺔ ‪:‬ﺍﻟﺰﻟﺰﺍﻝ ﺍﻟﻤﺪﻣﺮ ﺑﺘﻌﺒﻴﺮﻧﺎ ـ‬
‫ﺍﻟﺤﺎﺻﺐ ‪:‬ﻧﻴﺰﻙ ـ ﺷﻮﺍﻅ ‪:‬ﺳﺎﺋﻞ ﺑﺮﻛﺎﻧﻲ ـ‬
‫ﺍﻟﺮﻳﺢ ‪:‬ﺇﻋﺼﺎﺭ‪ ....‬ﺍﻟﺦ‬
‫ﻟﻴﻨﺒﻬﻨﺎ ﺃﻧّﻬﺎ ﺭﺳﻞ ﺗﺤﻤﻞ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻨﺪﺭﺳﻬﺎ‬
‫ﺟﻴّﺪﺍ ﻗﺒﻞ ﺃﻥ ﺗﺪﻣﺮﻧﺎ ﻭ ﻓﻲ ﺩﺭﺍﺳﺘﻬﺎ ﺭﺑﺎ‬
‫ﻟﻤﻌﺮﻓﺘﻨﺎ ﺍﻟﻜﻮﻧﻴﺔ ﻭ ﻓﻲ ﻓﻚ ﻛﻼﻣﻬﺎ‬
‫ﺇﺿﻄﻼﻉ ﺑﻤﻬﻤﺘﻨﺎ ﺍﻟﺨﻼﻓﻴﺔ ﻭ ﻻ ﺷﻚ ﺃﻥّ‬
‫ﺍﻟﻘﺎﺭﺉ ﻳﺘﺼﻮﺭ ﺍﻷﻳﺎﺕ ﺍﻟﻘﺮءﺍﻧﻴﺔ‬
‫ﻥ‬
‫ﻣﺤﺼﻮﺭﺓ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﺔ ﻭ ﺃ ّ‬
‫ﺍﻟﻘﺮءﺍﻥ ﻗﺺّ ﻣﺎ ﺣﺪﺙ ﻣﻦ ﻛﻮﺍﺭﺙ ﺳﺎﺑﻘﺔ‬
‫ﻷﻣﻢ ﺧﻠﺖ ﻭ ﻫﻮ ﻓﻲ ﻫﺬﺍ ﻣﺨﻄﺊ ﺟﺪّﺍ ﺇﺫ‬
‫ﺍﻟﻘﺮءﺍﻥ ﺭﺳﻮﻝ ﻟﻠﻌﺎﻟﻤﻴﻦ ﻭ ﻗﺮﺍءﺗﻪ ﺩﺍﺋﻤﺎ‬
‫ﻣﺴﺘﻘﺒﻠﻴﺔ ﻭ ﺗﻠﺒﺲ ﺑﻌﺾ ءﺍﻳﺎﺗﻪ ﺑﺎﻟﺘﺎﺭﻳﺦ‬
‫ﻭﻫﻢ ﺑﺼﺮﻱ ﺳﺮﻋﺎﻥ ﻣﺎ ﻳﻨﻔﻚ ﻋﻨﺪﻣﺎ‬
‫ﻳﻐﻮﺹ ﺍﻟﻘﺎﺭﺉ ﻓﻲ ﻣﻔﺎﻫﻴﻤﻪ ﺍﻟﻜﻮﻧﻴﺔ ﻭ ﻻ‬
‫ﻳﺒﻘﻰ ﺣﺒﻴﺲ ﺍﻟﻤﻌﺎﺟﻢ ﻭ ﺍﻟﻘﻮﺍﻣﻴﺲ ‪.‬ﻭ ﻋﻠﻰ‬
‫ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻮﺣﻲ ﺍﻟﻜﻮﻧﻲ‬
‫ﻛﺮﺳﺎﻟﺔ ﻟﻴﺨﺮﺝ ﻣﻨﻬﺎ ﺍﻟﻜﻼﻡ ﻭ ﻻ ﻳﺘﻌﺎﻣﻞ‬
‫ﻣﻌﻬﺎ ﻛﻌﻘﺎﺏ ﺇﻻّ ﺇﺫ ﻇﻦّ ﺃﻧﻪ ﻣﺴﺘﺤﻖ ﻟﻪ‬
‫ﺑﻔﻌﻞ ﺇﺟﺮﺍﻣﻪ ﻭ ﺗﺠﺎﻭﺯﻩ‪.‬‬
‫ﺑﻌﺪ ﺃﻥ ﺃﺭﺳﻴﻨﺎ ﻣﻔﻬﻮﻡ ﺍﻟﺠﺬﺭ (ﺭﺱ ﻝ ) ﻭ‬
‫ﺑﻴّﻨﺎ ﺃﻥّ ﺍﻹﺭﺳﺎﻝ ﻻ ﻳﺨﺘﺺ ﻓﻘﻂ ﺑﺒﺸﺮ‬
‫ﺳﻨﺪﺧﻞ ﻟﻔﺎﺭﻕ ﻣﻬﻢ ﺑﻴﻦ ﻟﻔﻈﻴﻦ ﺟﻌﻠﻬﻤﺎ‬
‫ﺍﻷﺳﻼﻑ ﻣﺘﺮﺍﺩﻓﻴﻦ ﻭ ﻫﻤﺎ ﻟﻔﻆ "ﺭﺳﻮﻝ "‬
‫ﻭ ﻟﻔﻆ "ﻣﺮﺳﻞ "ﻟﻨﺮﻯ ﺩﻗّﺔ ﺍﻟﻘﺮءﺍﻥ ﻓﻲ‬
‫ﻫﻨﺪﺳﺔ ﺃﻟﻔﺎﻇﻪ‪.‬‬
‫ﺍﻟﻤﺮﺳﻞ ﻫﻮ ﺍﻟﻜﺎﺋﻦ ﺍﻟﺤﻲ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺤﺎﻣﻞ‬
 ‫ﻟﻠﺮﺳﻮﻝ ﻭ ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﻣﺴﺘﻮﺩﻉ ﺍﻟﻜﻼﻡ‬
‫ﺍﻟﺤﺎﻣﻞ ﻷﺟﺰﺍﺋﻪ ﻭ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻲ ﺍﻟﺮﺳﻮﻝ‬
‫ﺍﻟﻤﻨﺘﻈﺮ ﻟﻔﺘﺢ ﻣﻜﻨﻮﻧﻪ ﻭ ﻣﺤﺘﻮﺍﻩ ﺑﺘﻮﻓﻴﺮ‬
‫ﺷﺮﻭﻁ ﺧﺮﻭﺝ ﻫﺬﺍ ﺍﻟﻤﺤﺘﻮﻯ ﻟﻠﻮﺟﻮﺩ ﻭ‬
‫ﻥ ﺍﻟﺮﺳﺎﻟﺔ‬‫ﺗﻮّﻟﺪﻩ ﻭ ﻻ ﺑﺪ ﺃﻥ ﻧﺸﻴﺮ ﻫﻨﺎ ﺃ ّ‬
‫ﺍﻟﻘﺮءﺍﻧﻴﺔ ﻣﺘﻮﻟﺪﺓ ﻓﻲ ﻛﻞ ﺣﻴﻦ ﻓﺘﺎﺅﻫﺎ ﺗﺄﺗﻲ‬
‫ﺩﺍﺋﻤﺎ ﻣﻨﻔﺘﺤﺔ "ﺭﺳﺎﻟﺘﻪ ‪/‬ﺭﺳﺎﻻﺕ ‪/‬‬
‫ﺭﺳﺎﻻﺗﻪ ‪/‬ﺭﺳﺎﻻﺗﻰ ‪".‬ﻓﺎﻟﻤﻴﻢ ﻓﻲ‬
‫"ﻣﺮﺳَﻞ "ﻛﻤﺎ ﺳﺒﻖ ﻭ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻓﻲ‬
‫ﻣﻮﺿﻮﻉ" ﺣﻔﺮﻳﺎﺕ ﻓﻲ ﻛﺘﺎﺏ ﺍﻟﻤﻴﻢ‬
‫ﺍﻟﻘﺮءﺍﻧﻲ "ﻣﺘﻌﻠﻘﺔ ﺑﻤﻔﻬﻮﻡ ﺍﻟﺤﻴﺎﺓ ﻭ ﻓﺘﺤﺔ‬
‫ﺍﻟﺴﻴﻦ ﻓﻲ "ﻣﺮﺳَﻞ "ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻈﻬﻮﺭ‬
‫ﻓﻲ ﻣﻘﺎﺑﻞ ﺍﻟﻜﺴﺮ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺍﻟﺨﻔﺎء‬
‫"ﻣﺮﺳِﻠﺔ ‪:‬ﺍﻟﻨﻤﻞ ‪". 35‬ﻭ ﻟﻨﺮﻯ ﺍﻷﻥ ﻫﻞ‬
‫ﻳﺘﺴﻖ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻊ ﺑﻼﻏﺎﺕ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺘﻲ‬
‫ﻭﺭﺩﺕ ﻓﻴﻬﺎ ﺃﻟﻔﺎﻅ "ﺭﺳﻮﻝ" "ﻣﺮﺳﻞ "ﻭ‬
‫"ﺭﺳﺎﻟﺔ‪".‬‬
‫ﺍﻟﻤﺮﺳﻞ ﻭ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺣﺎﻣﻞ ﺣﻲ ﻟﻠﺮﺳﺎﻟﺔ ﻭ‬
‫ﻟﻨﻘﺮﺃ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ‪:‬‬
‫ﻦ ِﺇﻟﱠﺎ ﺇِﻧﱠﻬُﻢْ‬
‫ﻦ ﺍﻟْﻤُﺮْﺳَﻠِﻴ َ‬ ‫ﻚ ِﻣ َ‬
‫"ﻭَﻣﺎ ﺃَﺭْﺳَﻠْﻨَﺎ ﻗَﺒْﻠَ َ‬
‫ﻥ ﻓِﻲ ﺍﻟْﺄَﺳْﻮَﺍﻕِ‬ ‫ﻟَﻴَﺄْﻛُﻠُﻮﻥَ ﺍﻟﻄﱠﻌَﺎﻡَ ﻭَﻳَﻤْﺸُﻮ َ‬
‫ﺾ ﻓِﺘْ َﻨ ًﺔ َﺃﺗَﺼْﺒِﺮُﻭﻥَ‬
‫ﻭَﺟَﻌَﻠْﻨَﺎ ﺑَﻌْﻀَﻜُﻢْ ﻟِﺒَﻌْ ٍ‬
‫ﻭَﻛَﺎﻥَ ﺭَﺑﱡﻚَ ﺑَﺼِﻴﺮًﺍ "ﺍﻟﻔﺮﻗﺎﻥ ‪20:‬‬
‫ﻭ ﺗﺄﺗﻲ ﺑﻼﻏﺎﺕ ﺳﻮﺭﺓ ﻳﺲ ﻟﺘﺠﻌﻠﻨﺎ ﻧﻄﻤﺌﻦ‬
‫ﻟﻤﺎ ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ‪:‬‬
‫ﺏ ﺍﻟْﻘَﺮْ َﻳ ِﺔ ﺇِ ْﺫ‬
‫ﻼ ﺃَﺻْﺤَﺎ َ‬ ‫"ﻭَﺍﺿْﺮِﺏْ ﻟَﻬُﻢ ﻣﱠﺜَ ً‬
‫ﺳﻠْﻨَﺎ ﺇِﻟَﻴْﻬِﻢُ‬ ‫ﺟَﺎءﻫَﺎ ﺍﻟْﻤُﺮْﺳَﻠُﻮﻥَ (‪ِ )13‬ﺇﺫْ ﺃَﺭْ َ‬
‫ﺚ ﻓَﻘَﺎﻟُﻮﺍ ﺇِﻧﱠﺎ‬ ‫ﺍﺛْﻨَﻴْﻦِ ﻓَﻜَﺬﱠﺑُﻮﻫُﻤَﺎ ﻓَﻌَﺰﱠﺯْﻧَﺎ ِﺑﺜَﺎﻟِ ٍ‬
‫ﺇِﻟَﻴْﻜُﻢ ﻣﱡﺮْﺳَﻠُﻮﻥَ (‪ )14‬ﻗَﺎﻟُﻮﺍ ﻣَﺎ ﺃَﻧﺘُﻢْ ﺇِﻻﱠ‬
 ‫ﺑَﺸَﺮٌ ﻣﱢﺜْﻠُﻨَﺎ ﻭَﻣَﺎ ﺃَﻧﺰَ َﻝ ﺍﻟﺮﱠﺣْﻤﻦ ﻣِﻦ ﺷَﻲْءٍ ﺇِﻥْ‬
‫ﺃَﻧﺘُﻢْ ﺇِﻻﱠ ﺗَﻜْﺬِﺑُﻮﻥَ (‪ )15‬ﻗَﺎﻟُﻮﺍ ﺭَﺑﱡﻨَﺎ َﻳﻌْ َﻠﻢُ ﺇِﻧﱠﺎ‬
‫ﺇِﻟَﻴْﻜُﻢْ ﻟَﻤُﺮْﺳَﻠُﻮﻥَ (‪َ )16‬ﻭﻣَﺎ ﻋَﻠَﻴْﻨَﺎ ﺇِﻻﱠ ﺍﻟْﺒَﻼَﻍُ‬
‫ﺍﻟْﻤُﺒِﻴﻦُ (‪" )17‬ﻳﺲ‬
‫ﻫﺎ ﻫﻢ ﻗﻮﻡ ﺻﺎﻟﺢ ﻳﺨﺎﻃﺒﻮﻧﻪ ﻗﻮﻻ ﻣﺮﺳﻠﻬﻢ‬
‫ﻭ ﻳﺘﺤﺪﻭﻩ‪:‬‬
‫ﻋ َﺘﻮْﺍْ ﻋَﻦْ ﺃَﻣْ ِﺮ ﺭَﺑﱢ ِﻬ ْﻢ‬
‫"ﻓَﻌَﻘَﺮُﻭﺍْ ﺍﻟﻨﱠﺎﻗَﺔَ ﻭَ َ‬
‫ﻭَﻗَﺎﻟُﻮﺍْ ﻳَﺎ ﺻَﺎﻟِﺢُ ﺍﺋْ ِﺘﻨَﺎ ِﺑﻤَﺎ َﺗ ِﻌﺪُﻧَﺎ ﺇِﻥ ﻛُﻨﺖَ‬
‫ﻣِﻦَ ﺍﻟْﻤُﺮْﺳَﻠِﻴﻦَ "‬
‫ﻭ ﻧﺠﺪ ﻓﻲ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍء ﺑﻴﺎﻧﺎ ﻟﻠﻔﺮﻕ ﺑﻴﻦ‬
‫ﺍﻟﺮﺳﻮﻝ ﻭ ﺍﻟﻤﺮﺳﻞ‪:‬‬
‫ﻦ (‪ )105‬ﺇِ ْﺫ‬ ‫"ﻛَﺬﱠﺑَﺖْ ﻗَﻮْﻡُ ﻧُﻮﺡٍ ﺍﻟْﻤُﺮْﺳَﻠِﻴ َ‬
‫ﻗَﺎﻝَ ﻟَﻬُﻢْ ﺃَﺧُﻮﻫُﻢْ ﻧُﻮﺡٌ ﺃَﻟَﺎ ﺗَﺘﱠﻘُﻮﻥَ (‪) 106‬‬
‫ﺇِﻧﱢﻲ ﻟَﻜُﻢْ ﺭَﺳُﻮﻝٌ ﺃَﻣِﻴﻦٌ (‪َ .... )107‬ﻛﺬﱠﺑَﺖْ‬
‫ﻋَﺎﺩٌ ﺍﻟْﻤُﺮْﺳَﻠِﻴﻦَ (‪ )123‬ﺇِﺫْ ﻗَﺎﻝَ ﻟَﻬُﻢْ ﺃَﺧُﻮﻫُﻢْ‬
‫ﻫُﻮﺩٌ ﺃَﻟَﺎ ﺗَﺘﱠﻘُﻮﻥَ (‪ )124‬ﺇِﻧﱢﻲ ﻟَﻜُﻢْ ﺭَﺳُﻮﻝٌ‬
‫ﺃَﻣِﻴﻦٌ (‪َ ..... )125‬ﻛﺬﱠ َﺑﺖْ ﺛَﻤُﻮﺩُ ﺍﻟْﻤُﺮْﺳَﻠِﻴﻦَ‬
‫(‪ )141‬ﺇِﺫْ ﻗَﺎﻝَ ﻟَﻬُﻢْ ﺃَﺧُﻮﻫُﻢْ ﺻَﺎﻟِﺢٌ ﺃَﻟَﺎ‬
‫ﺗَﺘﱠﻘُﻮﻥَ (‪ )142‬ﺇِﻧﱢﻲ ﻟَﻜُﻢْ ﺭَﺳُﻮﻝٌ ﺃَﻣِﻴﻦٌ‬
‫ﻁ ﺍﻟْﻤُﺮْﺳَﻠِﻴﻦَ‬ ‫(‪) ..... 143‬ﻛَﺬﱠﺑَﺖْ َﻗﻮْﻡُ ﻟُﻮ ٍ‬
‫(‪ )160‬ﺇِﺫْ ﻗَﺎﻝَ ﻟَﻬُﻢْ ﺃَﺧُﻮﻫُﻢْ ﻟُﻮﻁٌ ﺃَﻟَﺎ ﺗَﺘﱠﻘُﻮﻥَ‬
‫(‪ )161‬ﺇِﻧﱢﻲ ﻟَﻜُﻢْ ﺭَﺳُﻮﻝٌ َﺃﻣِﻴﻦٌ (‪) 162‬‬
‫ﻦ‬
‫‪.....‬ﻛَﺬﱠﺏَ ﺃَﺻْﺤَﺎﺏُ ﺍﻟْﺄَﻳْ َﻜ ِﺔ ﺍﻟْﻤُﺮْﺳَﻠِﻴ َ‬
‫ﻥ‬
‫(‪ )176‬ﺇِﺫْ ﻗَﺎﻝَ ﻟَﻬُﻢْ ﺷُﻌَﻴْﺐٌ ﺃَﻟَﺎ َﺗﺘﱠﻘُﻮ َ‬
‫(‪ )177‬ﺇِﻧﱢﻲ ﻟَﻜُﻢْ ﺭَﺳُﻮﻝٌ ﺃَﻣِﻴﻦٌ (‪) 178‬‬
‫"‪....‬‬
‫ﻭ ﻧﺠﺪ ﺳﻠﺴﻠﺔ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺗﺘﺮﻯ ﻓﻲ ﺳﻮﺭﺓ‬
 ‫ﺍﻟﺼﺎﻓﺎﺕ‪:‬‬
‫ﻦ (‪) .... 123‬‬ ‫"ﻭَﺇِﻥﱠ ﺇِﻟْﻴَﺎﺱَ ﻟَﻤِﻦْ ﺍﻟْﻤُﺮْﺳَﻠِﻴ َ‬
‫ﻦ (‪ ... )133‬ﻭَﺇِﻥﱠ‬ ‫ﻭَﺇِﻥﱠ ﻟُﻮﻃًﺎ ﻟﱠﻤِﻦَ ﺍﻟْﻤُﺮْﺳَﻠِﻴ َ‬
‫ﻦ (‪ ... )139‬ﺳُﺒْﺤَﺎﻥَ‬ ‫ﻳُﻮﻧُﺲَ ﻟَﻤِﻦَ ﺍﻟْﻤُﺮْﺳَﻠِﻴ َ‬
‫ﻥ (‪) 180‬‬ ‫ﺭَﺑﱢﻚَ ﺭَﺏﱢ ﺍﻟْﻌِﺰﱠﺓِ ﻋَﻤﱠﺎ َﻳﺼِﻔُﻮ َ‬
‫ﺤﻤْﺪُ ﻟِﻠﱠﻪِ‬
‫ﻦ (‪) 181‬ﻭَﺍﻟْ َ‬ ‫ﻭَﺳَﻠَﺎﻡٌ ﻋَﻠَﻰ ﺍﻟْﻤُﺮْﺳَﻠِﻴ َ‬
‫ﺭَﺏﱢ ﺍﻟْﻌَﺎﻟَﻤِﻴﻦَ (‪)" 182‬‬
‫ﻓﺎﻟﺴﻼﻡ ﻳُﻠﻘﻰ ﻋﻠﻰ ﻭ ﻟﻸﺣﻴﺎء ﻭ ﺍﻟﻤﺮﺳﻠﻴﻦ‬
‫ﺃﺣﻴﺎء ﻓﻲ ﻛﻞ ﺯﻣﻦ ﻭ ﻛﻞ ﻣﺮﺳﻞ ﻓﻲ‬
‫ﺍﻟﻘﺮءﺍﻥ ﺇﺳﻢ ﻭ ﻟﻴﺲ ﻟﻘﺐ ﻳﻤﺜﻠﻪ ﺳﻴﺮﻩ ﻭ‬
‫ﺧﺼﻮﺻﻴﺎﺗﻪ ﻭ ﻓﺤﻮﻯ ﺭﺳﺎﻟﺘﻪ ﺍﻟﺘﻲ‬
‫ﻳﺤﻤﻠﻬﺎ ‪.‬ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺘﻴﻪ ﻓﻲ ﻗﺮﺍءﺓ‬
‫ﺍﻷﻳﺎﺕ ﺑﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻣﻌﻨﻰ ﻭﺣﻴﺪ ﻟﻠﺮﺳﻮﻝ‬
‫ﻭ ﺣﺼﺮﻩ ﻓﻲ ﺷﺨﺺ ﺍﻟﻨﺒﻲ ﻭ ﻫﻮ ﺣﻲ‬
‫ﻣﺴﺘﻮﺩﻉ ﻓﻲ ﻗﻠﺒﻪ ﻟﻠﺘﻨﺰﻳﻞ ﺃﻭ ﻓﻲ ﺍﻟﺼﺤﻴﻔﺔ‬
‫ﺑﻌﺪ ﻭﻓﺎﺗﻪ ﺑﻞ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﻴﺮ ﺩﺍﺋﻤﺎ‬
‫ﺑﺎﻟﻤﻔﻬﻮﻡ ﻟﻨﺮﺳﻢ ﺍﻹﺣﻜﺎﻡ ﻓﻲ ﺍﻷﻳﺔ ﺑﻤﺎ‬
‫ﻳﻤﻠﻴﻪ ﺳﻴﺎﻗﻬﺎ ﻭ ﻧﺒﺪﺃ ﺭﺣﻠﺘﻨﺎ ﺑﺎﻟﺒﻼﻏﺎﺕ‬
‫ﺍﻟﻘﺮءﺍﻧﻴﺔ ﻣﻦ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ‪:‬‬
‫"ﻭَﻗَﺎﻝَ ﺍﻟْﻤَﻠِﻚُ ﺍﺋْﺘُﻮﻧِﻲ ِﺑ ِﻪ ﻓَﻠَﻤﱠﺎ ﺟَﺎء ُﻩ‬
‫ﻚ ﻓَﺎﺳْﺄَﻟْﻪُ ﻣَﺎ ﺑَﺎﻝُ‬
‫ﺍﻟﺮﱠﺳُﻮﻝُ ﻗَﺎﻝَ ﺍﺭْﺟِﻊْ ﺇِﻟَﻰ ﺭَﺑﱢ َ‬
‫ﻦ َﺃﻳْ ِﺪ َﻳﻬُﻦﱠ ﺇِﻥﱠ َﺭﺑﱢﻲ‬
‫ﺍﻟﻨﱢﺴْﻮَﺓِ ﺍﻟﻼﱠﺗِﻲ ﻗَﻄﱠﻌْ َ‬
‫ﺑِﻜَﻴْﺪِﻫِﻦﱠ ﻋَﻠِﻴﻢٌ " ﻳﻮﺳﻒ‪50:‬‬
‫ﺍﻷﻳﺔ ﺗﺮﻛﺰ ﻫﻨﺎ ﻋﻠﻰ ﺍﻟﺮﺳﺎﻟﺔ ﻭ ﺗﺘﻨﺎﺳﻰ‬
‫ﻋﻤﺪﺍ ﺣﺎﻣﻠﻬﺎ ﺍﻟﺤﻲ "ﺍﻟﻤﺮﺳﻞ "ﻟﺘﺸﻴﺮ‬
‫ﺑﻬﻨﺪﺳﺘﻬﺎ ﺇﻟﻰ ﺍﻟﺘﻐﻴﻴﺮ ﺍﻟﻜﺒﻴﺮ ﻓﻲ ﻫﻴﺌﺔ‬
‫ﻥ ﻳﻮﺳﻒ ﻟﻢ ﻳﻌﺮﻓﻪ ﺃﻭ‬ ‫ﺍﻟﺴﺠﻴﻦ ﺍﻟﻘﺪﻳﻢ ﻭ ﻛﺄ ّ‬
‫ﻛﺄﻥ ﺍﻟﺸﺨﺺ ﻧﻔﺴﻪ ﺃﺧﻔﻰ ﻫﻮﻳﺘﻪ ﺍﻟﻘﺪﻳﻤﺔ‬
‫ﻋﻤﺪﺍ ﻟﻴﻔﺮ ﻣﻦ ﻟﻮﻡ ﻳﻮﺳﻒ ﻟﻪ ﻟﻨﺴﻴﺎﻧﻪ ﺫﻛﺮ‬
‫ﻗﻀﻴﺘﻪ ﻋﻨﺪ ﺭﺑّﻪ ‪.‬ﻓﺎﻟﻤﻬﻢ ﻫﻮ ﺍﻟﺮﺳﻮﻝ‬
‫ﻣﺴﺘﻮﺩﻉ ﺍﻟﺮﺳﺎﻟﺔ ﻭ ﺍﻟﻤﻬﻢ ﻫﻮ ﻣﺤﺘﻮﺍﻫﺎ ‪.‬‬
‫ﻟﻨﻘﺮﺃ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ‪:‬‬
‫ﻥ ؛ ﻭَ َﻟﻮْ ﻛَﺎﻥَ ﻣِ ْ‬
‫ﻦ‬ ‫"ﺃَﻓَﻼَ ﻳَﺘَﺪَﺑﱠﺮُﻭﻥَ ﺍﻟْﻘُﺮْءﺍ َ‬
‫ﻋِﻨﺪِ ﻏَﻴْﺮِ ﺍﻟﻠّﻪِ ﻟَﻮَﺟَﺪُﻭﺍْ ﻓِﻴ ِﻪ ﺍﺧْ ِﺘﻼَﻓًﺎ َﻛﺜِﻴﺮًﺍ‬
‫ﻦ َﺃﻭِ‬ ‫ﻦ ﺍﻷَﻣْ ِ‬ ‫(‪ )82‬ﻭَﺇِﺫَﺍ ﺟَﺂءﻫُﻢْ َﺃﻣْﺮٌ ﻣﱢ َ‬
‫ﺍﻟْﺨَﻮْﻑِ ﺃَﺫَﺍﻋُﻮﺍْ ﺑِﻪِ !!ﻭَ َﻟﻮْ َﺭﺩﱡﻭﻩُ ﺇِﻟَﻰ‬
‫ﺍﻟﺮﱠﺳُﻮﻝِ ﻭَﺇِﻟَﻰ ﺃُﻭْﻟِﻲ ﺍﻷَﻣْ ِﺮ ﻣِﻨْﻬُﻢْ َﻟﻌَ ِﻠﻤَﻪُ‬
‫ﺍﻟﱠﺬِﻳﻦَ ﻳَﺴْﺘَﻨﺒِﻄُﻮﻧَﻪُ ﻣِﻨْﻬُﻢْ ‪ ،‬ﻭَﻟَﻮْﻻَ ﻓَﻀْﻞُ ﺍﻟّﻠﻪِ‬
‫ﻥ ﺇِﻻﱠ ﻗَﻠِﻴﻼً‬ ‫ﻋَﻠَﻴْﻜُﻢْ ﻭَﺭَﺣْﻤَﺘُﻪُ ﻻَﺗﱠ َﺒﻌْﺘُﻤُـ ﺍﻟﺸﱠﻴْﻄَﺎ َ‬
‫")‪(83‬ﺍﻟﻨﺴﺎء‬
‫ﺍﻟﻘﺮءﺍﻥ ﻭﺟﻬﺘﻪ ﺩﺍﺋﻤﺎ ﻟﻠﻤﺴﺘﻘﺒﻞ ﻭ ﻻ‬
‫ﻳﻤﻜﻦ ﻟﻨﺎ ﺇﻻّ ﺃﻥ ﻧﺘﺪﺑﺮﻩ ﺃﻱ ﻧﺴﻴﺮ ﺩﺑﺮﻩ ﻛﻲ‬
‫ﻳﻬﺪﻳﻨﺎ ﺇﻟﻰ ﺍﻟﻮﺟﻬﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻭ ﻫﺬﺍ ﺍﻟﺘﺘﺒﻊ‬
‫ﺗﺤﻘﻴﻖ ﻹﻧﺘﻔﺎء ﺍﻟﺘﻨﺎﻗﺾ "ﺍﻹﺧﺘﻼﻑ "ﺑﻴﻦ‬
‫ﺍﻟﻘﺮءﺍﻥ ﻭ ﺍﻟﺴﻨﻦ ﺍﻟﻤﺒﻮﺛﺔ ﻓﻲ ﺍﻟﻜﻮﻥ‬
‫ﻟﻤﻌﺮﻓﺘﻬﺎ "ﺍﷲ "ﻭ ﺃﻗﻒ ﻫﻨﺎ ﻟﺤﻈﺔ ﻓﻲ‬
‫ﻋﺒﺎﺭﺓ "ﺇﺧﺘﻼﻓﺎ ﻛﺜﻴﺮﺍ "ﻷﻫﻤﻴﺘﻬﺎ ﻓﻲ‬
‫ﻣﻨﻬﺠﻴﺔ ﻗﺮﺍءﺓ ﺍﻟﻘﺮءﺍﻥ ‪.‬ﻓﻨﻔﻲ ﺍﻹﺧﺘﻼﻑ‬
‫ﺍﻟﻜﺜﻴﺮ ﻻ ﻳﻌﻨﻲ ﻏﻴﺎﺏ ﺍﻹﺧﺘﻼﻑ ﻭ ﻛﺄﻧّﻬﺎ‬
‫ﺷﻬﺎﺩﺓ ﺑﻮﺟﻮﺩ ﺑﻌﺾ ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﻘﻠﻴﻞ ﻓﻲ‬
‫ﺍﻟﻘﺮءﺍﻥ ‪.‬ﻭ ﻋﻨﺪﻣﺎ ﻳﺠﺪ ﺍﻟﻘﺎﺭﺉ ﻣﺜﻞ ﻫﺎﺗﻪ‬
‫ﺍﻹﺷﻜﺎﻻﺕ ﻓﻲ ءﺍﻳﺎﺕ ﺍﻟﻘﺮءﺍﻥ ﻓﻠﻴﻮﻗﻦ ﺃﻥّ‬
‫ﻭﺭﺍءﻫﺎ ﻛﺸﻒ ﻭ ﻟﻴﻤﻌﻦ ﺍﻟﺒﺤﺚ ﻭ ﺍﻟﺘﻨﻘﻴﺐ‬
‫ﻓﻮﺭﺍء ﻣﺎ ﻳﻈﻬﺮ ﻷﻭﻝ ﺗﻨﺎﻗﻀﺎ ﺃﻣﺮ ﺧﻄﻴﺮ ‪.‬‬
‫ﻟﻨﺪﻗﻖ ﺇﺫﻥ ﺍﻟﻘﺮﺍءﺓ ‪.‬ﻟﻔﻆ "ﺇﺧﺘﻼﻓﺎ "ﻟﻢ‬
‫ﻳﺮﺩ ﺇﻻّ ﻣﺮّﺓ ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ !!!!!ﻫﻞ‬
‫ﻫﺬﻩ ﺻﺪﻓﺔ ؟ ﺇﻥّ ءﺍﻳﺔ ﺍﻟﻨﺴﺎء ‪ 82‬ﺗﺆﻛﺪ‬
‫ﺃﻥّ ﺍﻟﻘﺮءﺍﻥ ﻟﻴﺲ ﻣﻦ ﺻﻴﺎﻏﺔ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ‬
‫ﺇﺫ ﻛﻴﻒ ﺑﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻀﺒﻂ ﻧﻔﺴﻪ ﺫﻫﺎﺑﺎ‬
‫ﻭ ﺇﻳﺎﺑﺎ ﻓﻲ ﺍﻟﻨﺺ ﻭ ﻗﻮﻣﻪ ﻟﻴﺴﺖ ﻟﻬﻢ ﺛﻘﺎﻓﺔ‬
‫ﺍﻟﻜﺘﺎﺏ ﺃﻥ ﻳﻐﺎﻣﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻨﺤﻰ ؟ ﻭﺭﻭﺩ‬
‫ﻟﻔﻆ "ﺇﺧﺘﻼﻓﺎ "ﻣﺮّﺓ ﻭﺍﺣﺪﺓ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ‬
‫ﺩﻟﻴﻞ ﺃﻧّﻪ ﻻ ﺇﺧﺘﻼﻑ ﻓﻴﻪ ﻭ ﻟﺬﻟﻚ ﻧﻔﻬﻢ ﺳﺒﺐ‬
‫ﺇﻳﺮﺍﺩ ﻟﻔﻆ "ﻛﺜﻴﺮﺍ "ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﻼﻍ ‪.‬‬
‫ﻟﻨﻌﺪ ﻟﻤﻮﺿﻮﻋﻨﺎ ﺍﻷﺻﻠﻲ ‪.‬ﻓﺎﻟﻘﺮءﺍﻥ ﻳﻨﺘﻈﺮ‬
‫ﺗﺪﺑﺮﻩ ﻟﺘﺨﺮﺝ ﻗﺮﻭءﻩ ﺑﺎﻟﻜﺸﻒ ﺍﻟﻤﺴﺘﻘﺒﻠﻲ‬
‫ﻭ ﻓﻲ ﻧﺴﺨﺘﻪ ﺃﻥ ﺃﻭﻫﻦ ﺍﻟﺒﻴﻮﺕ ﺑﻴﺖ‬
‫ﺍﻟﻌﻨﻜﺒﻮﺕ ﻣﻤﻦ ﺗﺨﺮﺝ ﺳﺮّﻫﺎ ﻟﻤﺠﺮﺩ‬
‫ﺇﺛﺎﺭﺗﻬﺎ ﺑﺎﻟﺨﺒﺮ ﺍﻹﺷﺎﻋﺔ ﻭﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ‬
‫ﺣﻔﻆ ﺃﻣﺮ ﺍﻷﻣﻦ ﺃﻭ ﺍﻟﺨﻮﻑ ﺍﻟﺬﻱ ﺳﺮﺑﺘﻪ ﻭ‬
‫ﺃﺧﺒﺮﺕ ﺑﻪ ﺍﻟﺴﻠﻄﺎﺕ ﺍﻟﺤﺎﻓﻈﺔ ﻷﻣﻦ ﺍﻟﺒﻠﺪ‬
‫ﻣﻦ ﺃﻋﺪﺍءﻩ ﺍﻟﺨﺎﺭﺟﻴﻴﻦ ‪.‬ﻓﺎﻟﺮﺳﻮﻝ ﻫﻨﺎ ﻫﻮ‬
‫ﻧﺴﺨﺔ ﺍﻟﻘﺮءﺍﻥ ﺇﺫ ﻫﻲ ﻣﺴﺘﻮﺩﻉ ﺭﺳﺎﻟﺘﻪ‬
‫ﻭﻫﻲ ﺗﺪﻋﻮ ﻣﺠﺘﻤﻊ ﺍﻟﺬﻳﻦ ءﺍﻣﻨﻮﺍ ﺇﻟﻰ‬
‫ﺳﻠﻮﻙ ﺍﻟﻤﻤﺎﻧﻌﺔ ﻣﻊ ﺍﻟﻌﺪﻭ ﻭ ﺳﻴﺎﺳﺔ‬
‫ﺍﻟﺘﻤﻮﻳﻪ ﻭ ﺃﻥ ﻻ ﻳﺘﻐﻠﺐ ﻋﻠﻴﻨﺎ" ﺍﻟﻮﻫﻢ "‬
‫ﻓﻨﺠﻌﻞ ﻣﻦ ﺍﻟﻌﺪﻭ ﺻﺪﻳﻘﺎ ﻭ ﻧﺮﻣﻲ ﺇﻟﻴﻪ‬
‫ﺑﺎﻷﺳﺮﺍﺭ ﻭ ﻛﻞ ﻣﻦ ﻳﻐﺎﻣﺮ ﻓﻲ ﻫﺬﺍ ﺍﻹﺗﺠﺎﻩ‬
‫ﻓﺴﻴﻜﺘﺸﻒ ﻭﻫﻤﻪ‪.‬‬
‫ﻭ ﺳﻨﺴﻴﺮ ﻣﻊ ﺍﻟﻘﺮءﺍﻥ ﻋﻠﻰ ﺃﻧّﻪ ﺧﻄﺎﺏ‬
‫ﻟﻠﻨﺎﺱ ﺟﻤﻴﻌﺎ ﻣﻤﻦ ﺍﺳﺘﻘﺒﻠﻬﻢ ﺑﺨﻄﺎﺑﻪ ﻣﻨﺬ‬
‫ﻧﺰﻭﻟﻪ ﻭ ﻧﻘﺮﺃ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ‪:‬‬
‫"ﻗُﻞْ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﻨﱠﺎﺱُ ﺇِﻧﱢﻲ ﺭَﺳُﻮﻝُ ﺍﻟّﻠﻪِ ﺇِﻟَﻴْﻜُ ْﻢ‬
‫ﺴﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽِ ﻻ‬ ‫ﺟَﻤِﻴﻌًﺎ ﺍﻟﱠﺬِﻱ ﻟَﻪُ ﻣُﻠْﻚُ ﺍﻟ ﱠ‬
‫ﺇِﻟَـﻪَ ﺇِﻻﱠ ﻫُﻮَ ﻳُﺤْﻴِـﻲ ﻭَﻳُﻤِﻴﺖُ ﻓَﺂﻣِﻨُﻮﺍْ ﺑِﺎﻟﻠّﻪِ‬
‫ﻭَﺭَﺳُﻮﻟِﻪِ ﺍﻟﻨﱠﺒِﻲﱢ ﺍﻷُﻣﱢﻲﱢ ﺍﻟﱠﺬِﻱ ﻳُﺆْﻣِﻦُ ﺑِﺎﻟﻠّﻪِ‬
‫ﻭَﻛَﻠِﻤَﺎﺗِﻪِ ﻭَﺍﺗﱠﺒِﻌُﻮﻩُ ﻟَ َﻌﻠﱠﻜُﻢْ َﺗﻬْ َﺘﺪُﻭﻥَ "ﺍﻷﻋﺮﺍﻑ‬
‫‪:158‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻣﻮّﺟﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﺟﻤﻴﻌﺎ ﻭ‬
‫ﻏﺎﻳﺘﻪ ﺇﺣﺪﺍﺙ ﺍﻟﺘﺄﻣﻴﻦ ﺍﻟﺬﺍﺗﻲ ﻓﻲ ﺍﻟﻔﺮﺩ ﻭ‬
‫ﺩﻓﻌﻪ ﺇﻟﻰ ﺗﺄﻣﻴﻦ ﺍﻷﺧﺮﻳﻦ ﺑﻤﻔﺮﺩ "ﺍﷲ ﻭ‬
‫ﺭﺳﻮﻟﻪ "ﻛﻤﺎ ﺳﺒﻖ ﺑﻴﺎﻧﻪ ‪.‬ﻫﺬﺍ ﺍﻟﻤﻔﺮﺩ "ﺍﷲ‬
‫ﻭ ﺭﺳﻮﻟﻪ "ﻫﻮ ﺍﻟﻨﺒﻲ ﺑﻤﺎ ﻳﻠﻘﻴﻪ ﻣﻦ ﺃﻧﺒﺎء‬
‫ﻭ ﻫﻮ ﺟﺎﻣﻊ ﻟﻜﻞ ﻣﻦ ﻟﻪ ﺃﻡ "ﺃﻣﻰ "ﺃﻭ‬
‫ﺑﺘﻌﺒﻴﺮﻧﺎ ﺃﻣﻤﻲ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻮﺍﺳﻊ ﻻ ﻳﻔﻠﺖ‬
‫ﻣﻦ ﻫﺪﻳﻪ ﺃﺣﺪ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪.‬‬
‫"ﺇِﻧﱠﻤَﺎ ﺍﻟْﻤُﺆْﻣِﻨُﻮﻥَ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺑِﺎﻟﻠﱠ ِﻪ‬
‫ﻭَﺭَﺳُﻮﻟِﻪِ ﻭَﺇِﺫَﺍ ﻛَﺎﻧُﻮﺍ َﻣﻌَﻪُ ﻋَﻠَﻰ ﺃَﻣْ ٍﺮ ﺟَﺎﻣِﻊٍ‬
‫ﻦ‬
‫ﻟَﻢْ ﻳَﺬْﻫَﺒُﻮﺍ ﺣَﺘﱠﻰ ﻳَﺴْﺘَﺄْﺫِﻧُﻮﻩُ ِﺇﻥﱠ ﺍﻟﱠﺬِﻳ َ‬
‫ﻥ ﺑِﺎﻟﻠﱠﻪِ‬ ‫ﻦ ﻳُﺆْﻣِﻨُﻮ َ‬‫ﻳَﺴْﺘَﺄْﺫِﻧُﻮﻧَﻚَ ﺃُﻭْﻟَﺌِﻚَ ﺍﻟﱠﺬِﻳ َ‬
‫ﺷﺄْ ِﻧﻬِﻢْ‬ ‫ﻙ ِﻟ َﺒﻌْﺾِ َ‬ ‫ﻭَﺭَﺳُﻮﻟِﻪِ ﻓَﺈِﺫَﺍ ﺍﺳْﺘَﺄْﺫَﻧُﻮ َ‬
‫ﻓَﺄْﺫَﻥ ﻟﱢﻤَﻦ ﺷِﺌْﺖَ ﻣِﻨْﻬُﻢْ ﻭَﺍﺳْ َﺘﻐْﻔِﺮْ َﻟﻬُﻢُ ﺍﻟﻠﱠﻪَ‬
‫ﺇِﻥﱠ ﺍﻟﻠﱠﻪَ ﻏَﻔُﻮﺭٌ ﺭﱠﺣِﻴﻢٌ (‪ )62‬ﻟَﺎ ﺗَﺠْ َﻌﻠُﻮﺍ‬
‫ﻀﻜُﻢ َﺑﻌْﻀًﺎ‬ ‫ﺩُﻋَﺎء ﺍﻟﺮﱠﺳُﻮﻝِ ﺑَﻴْﻨَﻜُﻢْ َﻛﺪُﻋَﺎء َﺑﻌْ ِ‬
‫ﻥ ﻣِﻨﻜُﻢْ ِﻟﻮَﺍﺫًﺍ‬ ‫ﺴﻠﱠﻠُﻮ َ‬
‫ﻗَﺪْ ﻳَﻌْﻠَﻢُ ﺍﻟﻠﱠﻪُ ﺍﻟﱠﺬِﻳﻦَ َﻳ َﺘ َ‬
‫ﻥ ﻋَﻦْ ﺃَﻣْﺮِ ِﻩ ﺃَﻥ‬ ‫ﻓَﻠْﻴَﺤْﺬَﺭِ ﺍﻟﱠﺬِﻳﻦَ ﻳُﺨَﺎﻟِﻔُﻮ َ‬
‫ﺗُﺼِﻴﺒَﻬُﻢْ ﻓِﺘْﻨَﺔٌ ﺃَﻭْ ﻳُﺼِﻴ َﺒﻬُﻢْ ﻋَﺬَﺍﺏٌ ﺃَﻟِﻴﻢٌ‬
‫ﺕ‬
‫(‪) 63‬ﺃَﻟَﺎ ﺇِﻥﱠ ﻟِﻠﱠﻪِ ﻣَﺎ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎﻭَﺍ ِ‬
‫ﻭَﺍﻟْﺄَﺭْﺽِ ﻗَﺪْ ﻳَﻌْﻠَﻢُ ﻣَﺎ ﺃَﻧﺘُﻢْ ﻋَﻠَﻴْ ِﻪ َﻭ َﻳﻮْ َﻡ‬
‫ﻳُﺮْﺟَﻌُﻮﻥَ ﺇِﻟَﻴْﻪِ ﻓَﻴُﻨَﺒﱢ ُﺌﻬُﻢ ﺑِﻤَﺎ ﻋَﻤِﻠُﻮﺍ ﻭَﺍﻟﻠﱠﻪُ ﺑِﻜُﻞﱢ‬
‫ﺷَﻲْءٍ ﻋَﻠِﻴﻢٌ ")‪ (64‬ﺍﻟﻨﻮﺭ‬
‫ﺍﻟﺘﻮﺍﺟﺪ ﻓﻲ ﺻﻠﻮﺍﺓ ﺍﻟﺠﻤﻌﺔ ﻭ ﻓﻲ ﺍﻷﻣﺮ‬
‫ﺍﻟﺠﺎﻣﻊ ﻣﺴﺆﻭﻟﻴﺔ ﻭ ﻟﻴﺴﺖ ﺗﺮﻓﺎ ﻓﻜﺮﻳﺎ ﺃﻭ‬
‫ﺇﺟﺘﻤﺎﻋﻴﺎ ﻷﻥّ ﻏﺎﻳﺔ ﺍﻹﺟﺘﻤﺎﻉ ﻣﻊ ﺍﻷﺧﺮ‬
‫ﻫﻲ ﺍﻹﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ ﻭ ﺣﻞ ﺍﻟﻤﺸﺎﻛﻞ ﺍﻟﻌﺎﻟﻘﺔ‬
 ‫ﻣﻌﻪ ﻟﻴﺼﻞ ﺍﻟﺠﻤﻊ ﺇﻟﻰ ﺍﻹﻳﻤﺎﻥ ﻭ ﺗﺰﻭﻝ‬
‫ﻣﺼﺎﺩﺭ ﺍﻟﻨﺰﺍﻉ ﻭ ﺍﻟﻜﻔﺮ ‪.‬ﻭ ﺗﺄﺗﻲ ﺍﻷﻳﺎﺕ‬
‫ﻟﺘﺤﻞ ﺍﻟﺮﺑﺎﻁ ﺍﻟﻌﻀﻮﻱ ﺑﻴﻦ ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ‬
‫ﻟﺘﺘﻮﺟﻪ ﺑﺎﻟﺒﻴﺎﻥ ﺗﻌﺮﻳﻔﺎ ﺑﺪﻟﻴﻞ ﺍﻟﺮﺳﻮﻝ ﻭ‬
‫ﺍﷲ ‪.‬ﻓﺎﻟﺘﺠﻤﻊ ﺑﻤﺎ ﻳﻔﺮﺯﻩ ﻣﻦ ﻗﺮﺍﺭﺍﺕ‬
‫ﺭﺳﻮﻝ ﻭ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺣﺎﺿﺮﻱ ﺍﻷﻣﺮ‬
‫ﺍﻟﺠﺎﻣﻊ ﻣﺴﺘﻮﺩﻉ ﻟﺮﺳﺎﻟﺘﻪ ﻋﻠﻴﻪ ﺣﻔﻈﻬﺎ ﻭ‬
‫ﺃﺩﺍءﻫﺎ ﻓﺪﻋﺎء ﺍﻟﺮﺳﻮﻝ ﻟﻴﺲ ﻧﺪﺍءﻩ ﻭ ﺭﻓﻊ‬
‫ﺃﻳﺎﺩﻳﻪ ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﺑﻞ ﺩﻋﺎءﻩ ﻫﻮ ﺩﻋﻮﺗﻪ‬
‫ﻛﻠﻤﺎ ﺩﻋﺖ ﺍﻟﺤﺎﺟﺔ ﻭ ﻫﺬﺍ ﺍﻟﺪﻋﺎء ﺷﻬﺎﺩﺓ‬
‫ﺣﻖ ﻋﻨﺪﻣﺎ ﻳﺪﺏ ﺍﻟﺨﻼﻑ ﻻ ﻳﺠﻮﺯ ﺍﻟﺘﺴﻠﻞ‬
‫ﺑـ "ﻟﻮ "ﻭ "ﻋﺴﻰ "ﻭ ‪...‬ﻭ ‪.‬ﻭ ﺇﻥ ﺣﺪﺙ‬
‫ﻥ ﻛﻞ ﻣﺎ‬
‫ﺗﺴﻠﻞ ﻭ ﺗﺤﻠﻞ ﻓﻠﻴﻌﻠﻢ ﺍﻹﻧﺴﺎﻥ ﺃ ّ‬
‫ﻳﻔﻌﻠﻪ ﻣﺴﺠﻞ ﻣﺴﻄﻮﺭ‪:‬‬
‫"ﺃﻻ ﺇﻥّ ﷲ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﻗﺪ‬
‫ﻳﻌﻠﻢ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ﻭ ﻳﻮﻡ ﻳﺮﺟﻌﻮﻥ ﺇﻟﻴﻪ‬
‫ﻓﻴﻨﺒﺌﻬﻢ ﺑﻤﺎ ﻋﻤﻠﻮﺍ ﻭ ﺍﷲ ﺑﻜﻞ ﺷﻲء ﻋﻠﻴﻢ"‬
‫ﻭ ﻧﺨﺘﻢ ﻫﺬﻩ ﺍﻟﺒﻼﻏﺎﺕ ﻋﻦ ﺩﻟﻴﻞ ﺍﻟﺮﺳﻮﻝ‬
‫ﺑﺄﻳﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‪:‬‬
‫"ﻭَﻳَﻮْﻡَ ﻳَﻌَﺾﱡ ﺍﻟﻈﱠﺎ ِﻟﻢُ ﻋَﻠَﻰ ﻳَﺪَﻳْ ِﻪ ﻳَﻘُﻮﻝُ ﻳَﺎ‬
‫ﺳﺒِﻴﻠًﺎ (‪ )27‬ﻳَﺎ‬ ‫ﻟَﻴْﺘَﻨِﻲ ﺍﺗﱠﺨَﺬْﺕُ ﻣَﻊَ ﺍﻟﺮﱠﺳُﻮ ِﻝ َ‬
‫ﺨﺬْ ﻓُﻠَﺎﻧًﺎ ﺧَﻠِﻴﻠًﺎ (‪) 28‬ﻟَﻘَﺪْ‬ ‫ﻭَﻳْﻠَﺘَﻰ ﻟَﻴْﺘَﻨِﻲ ﻟَﻢْ ﺃَﺗﱠ ِ‬
‫ﺃَﺿَﻠﱠﻨِﻲ ﻋَﻦِ ﺍﻟﺬﱢﻛْﺮِ َﺑﻌْ َﺪ ِﺇﺫْ ﺟَﺎءﻧِﻲ َﻭﻛَﺎﻥَ‬
‫ﺍﻟﺸﱠﻴْﻄَﺎﻥُ ﻟِﻠْﺈِﻧﺴَﺎﻥِ ﺧَﺬُﻭﻟًﺎ (‪ )29‬ﻭَﻗَﺎ َﻝ‬
‫ﺨﺬُﻭﺍ ﻫَﺬَﺍ‬ ‫ﺍﻟﺮﱠﺳُﻮﻝُ ﻳَﺎ ﺭَﺏﱢ ﺇِﻥﱠ َﻗﻮْﻣِﻲ ﺍﺗﱠ َ‬
‫ﺍﻟْﻘُﺮْءﺍﻥَ ﻣَﻬْﺠُﻮﺭًﺍ ")‪ (30‬ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﺍﻟﺮﺳﻮﻝ ﺷﻬﻴﺪ ﻋﻠﻰ ﺍﻟﻈﺎﻟﻢ ﺇﺫ ﻻ ﻇﻠﻢ ﻓﻲ‬
‫ﺍﻟﺮﺳﻮﻝ ﻓﺴﺒﻴﻠﻪ ﻣﻨﺎﻗﺾ ﻟﻠﻈﻠﻢ ﻭ ﺇﺗﺨﺎﺫ ﺃﻱ‬
 ‫ﺳﺒﻴﻞ ﻓﻲ ﺍﻟﺮﺳﻮﻝ ﻳﺒﻌﺪ ﻋﻦ ﺍﻟﻈﻠﻢ ﻓﺴﺒﻠﻪ‬
‫ﻓﻲ ﺍﻹﺟﺘﻤﺎﻉ ﻭ ﺍﻟﻜﺸﻒ ﺍﻟﻜﻮﻧﻲ ﻛﻠّﻪ ﻣﻘﺪﺭّﺓ‬
‫ﺗﻘﺪﻳﺮﺍ ﻻ ﻇﻠﻢ ﻓﻴﻬﺎ ﻭ ﻻ ﺗﺠﺎﻭﺯ ﻭ ﻟﻤّﺎ ﺃﺗﻰ‬
‫ﺍﻟﺴﻴﺎﻕ ﻣﺤﺪﺛﺎ ﻋﻦ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ ﻳﺒﻘﻰ ﻭ‬
‫ﻣﺤﺪﺛﺎ ﻋﻦ ﺍﻟﻘﺮءﺍﻥ ﺇﻳﻤﺎءﺍ ﻟﻠﻘﺮﻭء‬
‫ﺍﻟﻤﺒﺜﻮﺗﺔ ﻓﻴﻪ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻫﻮ ﺻﺤﻴﻔﺔ‬
‫ﺍﻟﺘﻨﺰﻳﻞ ﻭ ﺣﺮﻱ ﺑﻨﺎ ﺃﻥ ﻧﺴﻤﻲ ﺍﻟﻘﺮءﺍﻥ‬
‫ﺭﺳﻮﻝ ﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺎﻟﺼﺤﻴﻔﺔ ﻭ‬
‫ﻧﺴﻤﻴﻪ ﻗﺮءﺍﻧﺎ ﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﻘﺮﺍءﺗﻪ‬
‫ﻭ ﺇﺧﺮﺍﺝ ﻗﺮءﻭﻩ ﻭ ﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺍﻟﻬﺠﺮ ﻭ‬
‫ﺫﻛﺮﺍ ﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﺑﺰﻭﺍﻝ ﺍﻟﻮﻫﻢ ﻋﻤّﺎ‬
‫ﻇﻨّﻪ ﺍﻷﺳﻼﻑ ﻭ ﺍﻷﺧﻼﻑ ‪.‬ﻓﺎﻟﺮﺳﻮﻝ ﻫﻮ‬
‫ﻣﻦ ﻳﻘﻮﻝ ﻓﻲ ﺻﻴﺮﻭﺭﺗﻪ ﺃﻥّ ﻣﻦ ﺃﻗﻮﻡ ﺑﻬﻢ‬
‫ﻭ ﻳﻘﻮﻣﻮﻥ ﺑﻲ ﻫﺠﺮﻭﺍ ﻗﺮﻭءﻱ‪.‬‬
‫ﺇﻥّ ﻣﺎ ﻧﻄﻠﻖ ﻋﻠﻴﻪ ﻗﺮءﺍﻥ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﻭ‬
‫ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ ﻳﺮﻯ ﺍﻟﻘﺎﺭﺉ ﺃﻧّﻨﻲ‬
‫ﺟﻌﻠﺖ ﺍﻷﻳﺎﺕ ﻣﻦ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﻟﻴﻨﺘﻬﻲ‬
‫ﺍﻟﺘﻼﻋﺐ ﺍﻟﺬﻱ ﻃﺎﻝ ﺑﻔﻌﻞ ﺗﺤﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ‬
‫ﻣﻮﺍﺿﻌﻪ ﻣﻤﻦ ﺟﻌﻠﻮﺍ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ‬
‫ﻣﺤﻤﺪ ﻫﻲ ﻗﻮﻝ ﻟﻠﺮﺳﻮﻝ ﻓﻲ ﺻﺤﺎﺋﻔﻬﻢ‪.‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﻼﺣﻈﺔ‪:‬‬
‫ﺃﻋﺪﺕ ﻧﺸﺮ ﺍﻟﺒﺤﺚ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺇﺧﺘﺮﺍﻕ‬
‫ﺍﻟﻤﻨﺘﺪﻯ ﺍﻟﻠﻬﻢ ﺇﻻّ ﺇﺳﺘﺒﺪﺍﻝ ﻋﺒﺎﺭﺓ‬
‫"ﻛﻬﻨﻮﺕ "ﺑﻮﺻﻒ "ﺍﻟﺘﻠﻤﻮﺩﻳﻴﻦ "ﻓﻘﺪ‬
‫ﺭﺍﻳﺘﻬﺎ ﺃﻓﻀﻞ ﻓﻲ ﺗﻮﺻﻴﻒ ﺍﻷﻣﺮ‪.‬‬
 ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

: 2 ‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ‬ AM 11:55, ‫ﺍﻟﻴﻮﻡ‬

‫ﺃﺣﻤﺪ ﻋﺒﺪ ﺍﷲ‬

‫ﻛﺎﺗﺐ‬

ťƍŞƍƅťŶƃŖŧŦŶƆƍŇƚƆŨƃŒŖƍŤƕŒťšŊƏƄŵŦœřŪƕŒťŧŒŦƋ ƇœƂƍ Sep 2006: ÇáÇäÊÓÇÈ

¾ŒŌŪƃŒ
28: ÑÞã ÇáÚÖæíÉ
ƁťƈŵŚƒťœšƕŒƐŧƂƈƆż ƐťſŧƆƃŒœƈšƍƒťƒŪœƒƁťŮſŘƆƌż 248: ÚÏÏ ÇáãÔÇÑßÇÊ
.ƇƒƒƈŒŇŧſƙ ƅƌżƁřŒŧœŕŵŔŪšżƇŒŇŧƀƃœŕƇƒſťŮƆŕŒƍŪƒƃ
10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ
.¾ƍŊ¾ŒŌŪ ŒŦƋŸŗŃƈŪƇƍƂƃŒŒŦƋƑżŧŬŕƃ¾ƌżœƈŪš
ĸŒƇƒŕžŧŽƈƙƇšƈ ƍƇŒŇŧƀƃŒœƈƃƍŪŧĈƇŊƍƋƑƈœśƃŒ¾ŒŌŪƃŒƍ
ƇƍƂƃŒƇƈŪƍƋ ƍƑŵƍŰƍƆœƆƋťšŊŖňŧƆƑżƇœƌŞƍœƆƌżƊƄŪŧƍ
:¾ƍŪŧƃŒ ƍƋƍƊƃűœƀŪōƍƑŵƍŰƍƆƄƃũƂœŵŧŤƕŒƍŖŧƋœŲƃŒ
ĉƊŃƄƃŒ ăƇąƒăŕ ŅŒƍĿſďŧĽŽĄƒ ƇÈŊ ăƇƍĄťƒŁŧĄƒăƍ ĉƊĉƄĄŪĄŧăƍ ĉƊŃƄƃœŁŕ ăƇƍĄŧĿŽƂŅ ăƒ ăƇƒĉŦĮƃŒ ċƇōÊ"
ŅŒƍĿŦĉŤĮřăƒ ƇÈŊ ăƇƍĄťƒŁŧĄƒăƍ ļůąŶăŕŁŕ ĄŧĿŽŅƂĽƈăƍ ļůąŶăŕŁŕ ĄƇĉƆŌÌ Ŀƈ ăƇƍĿƃƍĿƀƒăƍ Ɗĉ ĉƄĄŪĄŧăƍ
ăƇƒŁŧĉżœĽƂŅƄÊƃ œĽƈąťĽřąŵÈŊăƍ œĒƀăš ăƇƍĄŧĉżœĽƂŅƃŒ ĄƅĄƋ ăƁÊőºĽƃąƍÉŊ(150) ĹƚƒŁŕăŪ ăƁƃÊ ĽŦ ăƇąƒŕă
ĊťăšÈŊ ăƇąƒăŕ ŅŒƍĿſďŧĽŽĄƒ ąƅĽƃăƍ ĉƊĉƄĄŪĄŧăƍ ĉƊŃƄƃœŁŕ ŅŒƍĿƈăƆň ăƇƒĉŦĮƃŒăƍ(151) œĹƈƒŁƌČƆ œĆŕŒĽŦŵ ă
ŒĆŧƍĿŽĽŹ ĄƊŃƄƃŒ ăƇœĽƂăƍ ąƅĄƋăŧƍĄŞÉŊ ąƅŁƌƒĉřÌŌĄƒ Ż Ľ ąƍŪ ă Ɓ ă őÊ ºĽƃąƍÉŊ ąƅĄƌŅƈďƆ
ŇœŪƈƃŒ(152)" œĆƆƒĉšċŧ
ƅƌřŒƍŦƑż¾ƍŪŧƃŒ ŒƍŵťƍřŪŊƅƌŃƈŊŚƒšƇƆĸŒ¾ŪŧƇƒƄŪŧƆƃœż
ŘƈœƂŒŦōŃƙō ĸŒƍ¾ŪŧƃŒƇƒŕžƒŧŽřƃŒƇƂƆƒƙƍŇœƒšŊƅƋƍ
ƍƋ ŒŦƋƍƑŵƍŰƍƆƑƈƍƂŻŬƂŕœƋŋűŤƇőœŕŗƄűœŕƅƌřƃœŪŧ
ƍĸŒƍ¾ŪŧƃŒůſœƈřƏƄŵ¾ƒƃťƃŒũœƈƃŒƅƒƀƒƇŊƅőœƀƃŒƐťšřƃŒ
ƑƄƆœš¾ŪŧƃŒƍƇƒƄŪŧƆƃŒƍŇœƒŕƈƕŒĈƇŊƇŲřũœƈƃŒƇŎżŻŪƖƃ
ƑƀŬœŶƃƍƄšƒœƆƂŘœƒőŒŧƍœƆƃŒƇŵƇƍśťšřƒŖŦƍŶŬƍ ¾Şť
ƇƆœƌřťŧƍŊƑřƃŒŧŬšƃŒŗƒƕƇƕŒťŶƈƃƍ. œƋťƒťŧř ŘœšƄűŮƆƃŒ
:ťƒťŬƃŒŻŪƖƃ ŗŶűřƀƆ¾ƍŪŧƃŒ
ƐĉŦÊƃăƍ ʾƍĄŪċŧƄÊƃăƍ ĉƊĮƄĉƄĽż ƎăŧĿƀŅƃŒ ʾąƋÈŊ ąƇĉƆ ĉƊÊƃƍĄŪăŧ ƏĽƄăŵ ĄƊĮƄƃŒ ŇœĽżŊÈ œċƆ"
ăƇąƒăŕ ĹŗĽƃƍĄť ăƇƍĿƂăƒ œĽƃ ąƑĽƂ ʾƒŁŕċŪƃŒ ŁƇąŕŒăƍ ŁƇƒĉƂœăŪƆă ŅƃŒăƍ ƏăƆœĽřăƒŅƃŒăƍ ƏăŕąŧĿƀŅƃŒ
ŒƍĄƌĽřƈœĽż ĄƊŅƈăŵ ąƅĿƂœăƌĽƈ œăƆăƍ ĄƉƍĿŦĿŤĽż ɾƍĄŪċŧƃŒ ĄƅĿƂœĽřň œăƆăƍ ąƅĿƂƈĉƆ ŇœăƒĉƈŅŹŋÈ ŅƃŒ
ăƇƒĉŦĮƃŒ ăƇƒŁŧŁŞœăƌĄƆŅƃŒ ŇŒăŧĽƀĿŽŅƄÊƃ(7) ŁŔœĽƀĉŶŅƃŒ ĄťƒĉťŬ Ľ ăƊĮƄƃŒ ċƇÊō ăƊĮƄƃŒ ŒƍĿƀĮřŒăƍ
œĹƈŒăƍąŰŁŧăƍ ĉƊĮƄƃŒ ăƇďƆ œĹƄąŰĽż ăƇƍĿźĽřąŕăƒ ąƅŁƌÊƃŒăƍąƆÈŊăƍ ąƅƋĉ ŧŁ œƒĉť ƇĉƆ ŒƍĄŞŁŧŤ Ņ ÉŊ
 ŧŬšƃŒ(8)" ăƇƍĿſĉťœċŮƃŒ ĄƅĄƋ ăƁÊőĽƃąƍÉŊ ĄƊĽƃƍĄŪăŧƍă ăƊĮƄƃŒ Ƈ
ă ƍĄŧĄŮƈăƒăƍ
ťſƍťšŊƐƕƏűŶřƙƍ¾ƍŪŧƃŒƊŕƏřŊœƆƃŴŰŤř ŇƑŽƃŒŗƆŪƀż
:ƅƋƍœƌƒƀšřŪƆƇŒŇŧƀƃŒ ƐŊ¾ƍŪŧƃŒ¾Ůż
ƑƃœŪŧƃŒƍƑƆƄŶƃŒŚšŕƄƃ ŇŨŞƐŊ: ¾ƍŪŧƃŒƍĸŒº
ƏŕŧƀƃŒƐŦº
ƏƆœřƒƃŒ Ü
ƇƒƂœŪƆƃŒº
ƍŊŭŤŬƂƅƒŧƂƃŒƑŕƈƄƃ¾ƒŮŽřƃŒƇœƒŕ ƁŧřƇŒŇŧƀƃŒĈƇŊ¾œſƇƆż
ŔƋŦƒƙƑƂƃƇŒŇŧƀƃŒƐŊ¾ƍŪŧƃŒƊŕ œƈœřŊœƆƍƋƅƒŪƀřƃŒŒŦƋũƒƃ
ƍ" ƅƂƈƆŇœƒƈŹƕŒƇƒŕŗƃƍťƇƍƂƒƙ ƑƂƃ"ƊƀšřŪƒƙƇƆƏƃōŇƑŽƃŒ
ƅœƂšƗŒƍŘœƒƕŒžœƒŪƃƊŕřƈƈƄż. Œŧűŕ ƑƈźƃŒƍŗŞœšŜœřšƆƃŒťŒťŨƒ
ƍĸ"ŖŧœŕŵƇŊƇŲƒƇƆũœƈƃŒ ƇƆƍƊŲœŽƃŊŗŪťƈƋƍœƌƒż
ĈƇŊœƒŪœƈřƆ!!!!!! ĸŒ ŇŨŞƇƒŋżƑŕƈƄƃƊƈƆŇŨŞƐŊ" ¾ƍŪŧƄƃ
ƅƋ" ƏŕŧƀƃŒƐŦ"ƇŊƎŧƒ ƇƆƅƌƈƆƍťŧŽƆ" ¾ƍŪŧƃŒƍĸŒ"Ŗŧœŕŵ
ƇŊŒƍŪœƈřƍŗŮœŤ ƇƒŪšƃŒ¾ŪƈƅƌƈŊŗŶƒŬƃŒƎŧƒƍƑŕƈƃŒŗŕŒŧſ
ŖŧœŕŵƑƋƍ" ƏŕŧƀƃŒ ƐŦƃ"Řƃœſ¾ŕ" ƁœŕŧſƐŦƃƍ"¾ƀřƅƃŗƒƕŒ
.ŗƒƄŪƈƃŒ ƏŕŧƀƃŒƍŗƒżŒŧźŞƃŒƏŕŧƀƃŒŭŤřŗƄƆœŬ
ƍƇƒŶƃŒžƍżŇœƒŕƈƕŒ ƊřƍŤōƍťƆšƆƅƒŧƂƃŒƑŕƈƃŒŖƍŪŋżŒŧƒŤŊƍ
ƍƉƍƄƆšƒ œƆ¾ŕƅƌŮœŤŬŊũƒƃ¾ƍŪŧƃŒƅƌƈƂƃƍũŊŧƃŒ
ŭřŤƒ ĸŒƍœƈƄśƆƅƌżŧŬŕƃŒƊƃŌƈƙƇŊœƈƒƄŵƍƉƍŵťƍřŪŊ
ƍƚƆŵƊřŒŦƑżŭœŮřŤƗŒťŪŞƇƆƐŊŇœŬƒƇƆƊřƆšŧŕ
.œƈœŪšōƍŒŧŕŮƍ ŒťœƌřŞō
Ƒŕƈ Ƈŕ

‫ﺃﺣﻤﺪ ﻋﺒﺪ ﺍﷲ‬

‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺃﺣﻤﺪ ﻋﺒﺪ ﺍﷲ‬
‫ﺃﺿﻒ ﺃﺣﻤﺪ ﻋﺒﺪ ﺍﷲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬

» ‫«ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﺴﺎﺑﻖ | ﺍﻟﻤﻮﺿﻮﻉ ﺍﻟﺘﺎﻟﻲ‬

) 0 ‫ ﻭﺍﻟﺰﻭﺍﺭ‬2 ‫ ( ﺍﻷﻋﻀﺎء‬2: ‫ﺍﻟﺬﻳﻦ ﻳﺸﺎﻫﺪﻭﻥ ﻣﺤﺘﻮﻯ ﺍﻟﻤﻮﺿﻮﻉ ﺍﻵﻥ‬

‫ﺍﺑﻮ ﺻﺎﻟﺢ‬, 10‫ﺍﺳﺎﻣﺔ‬
 ‫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
‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺇﺭﻓﺎﻕ ﻣﻠﻔﺎﺕ‬
‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺗﻌﺪﻳﻞ ﻣﺸﺎﺭﻛﺎﺗﻚ‬

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