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

‫ﺃﻫﻼ ﻭﺳﻬﻼ ﺑﻜـ ﻳﺎ ‪1111111‬‬

‫ﺁﺧﺮ ﺯﻳﺎﺭﺓ ﻟﻚ ﻛﺎﻧﺖ ‪:‬ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﻋﺔ ‪ 12:06 PM‬ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺨﺎﺻﺔ ‪:‬ﻏﻴﺮ ﻣﻘﺮﻭء ‪, 0‬ﻣﻦ ﻣﺠﻤﻮﻉ ‪ 0‬ﺭﺳﺎﻟﺔ ‪.‬‬

‫ﻣــﻨــﺘــﺪﻳــﺎﺕ ﻣــﻌﺮﺍﺝ ﺍﻟـﻘــﻠــﻢ > ﻛﺘﺎﺏ ﻣـﻌــﺮﺍﺝ ﺍﻟـﻘــﻠﻢ > ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ‬
‫ﻫﻞ ﻫﻨﺎﻙ ﻟﻐﺔ ﻋﺮﺑﻴﺔ ﺇﻧﺴﺎﻧﻴﺔ ؟‬

‫ﺍﻟـﺪﻳــﻦ ﻭﺍﻹﻧــﺴــﺎﻥ ﺣﻮﺍﺭﺍﺕ ﻓﻲ ﺍﺍﻷﺩﻳﺎﻥ ﻭﻗﻀﺎﻳﺎ ﺍﻻﻧﺴﺎﻥ‬

‫ﺍﻟﺒﺤﺚ ﻓﻲ ﺍﻟﻤﻨﺘﺪﻯ‬

‫‪ÅÐåÈ‬‬

‫ﻋﺮﺽ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ‬ ‫ﻋﺮﺽ ﺍﻟﻤﻮﺍﺿﻴﻊ‬

‫ﺍﻟﺒﺤـــــﺚ ﺍﻟﻤﺘﻘـــــﺪﻡ‬

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

‫ﺍﻟﺬﻫﺎﺏ ﺇﻟﻰ ﺍﻟﺼﻔﺤﺔ‪...‬‬

‫ﻃﺮﻕ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺇﺑﺤﺚ ﻓﻲ ﺍﻟﻤﻮﺿﻮﻉ‬ ‫ﺃﺩﻭﺍﺕ ﺍﻟﻤﻮﺿﻮﻉ‬

‫ﻫﻞ ﻫﻨﺎﻙ ﻟﻐﺔ ﻋﺮﺑﻴﺔ ﺇﻧﺴﺎﻧﻴﺔ ؟‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 1‬‬ ‫‪04-05-2007, 09:52 AM‬‬

‫ﻫﻞ ﻫﻨﺎﻙ ﻟﻐﺔ ﻋﺮﺑﻴﺔ ﺇﻧﺴﺎﻧﻴﺔ ؟‬ ‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬

‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﻳﻄﺮﺡ ﺍﻟﻜﺜﻴﺮﻭﻥ ﺳﺆﺍﻻ ﻣﻬﻤﺎ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﻋﻦ ﺳﺒﺐ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ‬ ‫‪2,442: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﺏ"ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ "ﺑﺎﻟﺮﻏﻢ ﻣﻦ‬ ‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﺗﻌﻘﻴﺪﻫﺎ ﻭ ﺻﻌﻮﺑﺘﻬﺎ ﻭ ﺇﺑﻬﺎﻣﻬﺎ ‪.‬‬

‫ﻭ ﻳﺸﻴﺮﻭﻥ ﺇﻟﻰ ﻛﺜﺮﺓ ﺍﻟﺨﻼﻑ‬
‫ﺣﻮﻝ ﺿﺒﻂ ﺃﻟﻔﺎﻇﻬﺎ ﺣﺘّﻰ ﺑﻴﻦ‬
‫ﺍﻟﻤﺨﺘﺼﻴﻦ ﻓﻴﻬﺎ ‪.‬ﻭ ﻳﻄﺎﻟﺐ ﺫﻭﻱ‬
‫ﺍﻷﻏﺮﺍﺽ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ‬
‫"ﺍﻟﻤﺴﻠﻤﻴﻦ "ﺃﻥ ﻳﺄﺗﻮﻩ ﺑﺠﻮﺍﺏ ‪.‬‬
‫ﻭ ﻓﻲ ﻇﻨّﻬﻢ ﺃﻥّ ﺍﻟﻤﺴﻠﻢ ﻫﻮ ﺇﺳﻢ‬
‫ﻣﺘﻌﻠﻖ ﺑﺠﻐﺮﺍﻓﻴﺎ ﺃﻭ ﺇﻗﻠﻴﻢ ﺃﻭ‬
 ‫ﺗﺮﺍﺙ ﻭﺗﺎﺭﻳﺦ‪ ،‬ﻓﺎﻟﻤﺴﻠﻤﻮﻥ ﻓﻲ‬
‫ﻧﻈﺮﻫﻢ ﻫﻢ ﻣﻦ ﺩُﻣﻐﻮﺍ ﺑﻬﺬﺍ‬
‫ﺍﻹﺳﻢ ﻣﻦ ﻭﻟﻲ ﺃﻣﺮﻫﻢ ﺃﻭ ﻣﻦ‬
‫ﻋﺪﻭّﻫﻢ ﺍﻟﺴﻴﺎﺳﻲ ﺃﻭ ﻣﻤﻦ ﺟﻌﻞ‬
‫ﻟﻔﻆ ﻣﺴﻠﻢ ﻣﺘﻌﻠﻘﺎ ﺑﻠﻐﺔ ﺃﻭ ﺟﻨﺲ‬
‫ﺃﻭ ﺇﻗﻠﻴﻢ‪.‬‬
‫ﺑﺪﺍﻳﺔ ﺃﺭﻯ ﺃﻥّ ﺃﻏﻠﺐ ﻣﻦ‬
‫ﻳﺴﻤﻮﻥ "ﻣﺴﻠﻤﻴﻦ "ﻻ ﻳﺼﺪﻗﻮﻥ‬
‫ﺃﻥّ ﺍﻟﻘﺮءﺍﻥ ﺭﺳﺎﻟﺔ ﺍﻟﺴﻤﺎء ﻓﻬﻢ‬
‫ﻗﺪ ﺟﻌﻠﻮﻩ ﺧﻠﻔﻬﻢ ﻇﻬﺮﻳﺎ ﻭ ﻫﻢ‬
‫ﺃﻛﺜﺮ ﺗﺼﺪﻳﻖ ﻟﻤﻮﺭﻭﺙ ﺍﻟﺤﺪﻳﺚ‬
‫ﻭ ﺃﻗﻮﺍﻝ ﺍﻟﻜﻬﻨﻮﺕ‪ ،‬ﻭ ﻓﻲ‬
‫ﻧﻈﺮﻫﻢ ﺃﻥّ ﺍﻟﻘﺮءﺍﻥ ﻟﻢ ﻳﺤﻂ‬
‫ﺑﺎﻟﻜﻮﻥ ﻋﻠﻤﺎ ﻭ ﺃﻥّ ﺻﺎﺋﻐﻪ ﺃﺩﻳﺐ‬
‫ﺫﻭ ﺃﺳﻠﻮﺏ ﺟﻤﺎﻟﻲ ﺑﻼﻏﻲ‬
‫ﺧﺎﺭﻕ ﻭ ﻟﻜﻦ ﻣﻮﺿﻮﻋﻪ ﺍﻧﺘﻬﻰ‬
‫ﻭ ﺗﺠﺎﻭﺯﺗﻪ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻭ ﻛﻼ‬
‫ﺍﻟﻔﺮﻳﻘﻴﻦ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻟﻜﻬﻨﻮﺕ ﺃﻭ‬
‫ﺃﻋﺪﺍءﻩ ﻳﺰﻋﻢ ﺃﻥّ ﺍﻟﻘﺮءﺍﻥ‬
‫ﻣﺤﺼﻮﺭ ﻓﻲ ﺍﻟﺘﺎﺭﻳﺦ ﻭ ﺍﻟﻤﺤﻴﻂ ‪.‬‬
‫ﻓﺎﻷﻭﻝ ﻳﺮﻯ ﺃﻥّ ﺍﻟﻘﺮءﺍﻥ ﻻ ﻳُﻔﻬﻢ‬
‫ﺩﻭﻥ "ﺃﺳﺒﺎﺏ ﺍﻟﻨﺰﻭﻝ "ﻭ ﻻ‬
‫ﻳﻔﻬﻢ ﺩﻭﻥ ﺍﻟﺮﺟﻮﻉ ﻷﻗﻮﺍﻝ‬
‫ﺍﻟﺴﻠﻒ ﻭ ﺍﻟﻤﻮﺭﻭﺙ ﺍﻟﻤﻜﺬﻭﺏ ﻭ‬
‫ﻓﻲ ﺗﺨﺒﺼﻬﻢ ﺑﻠﻐﻮﺍ ﻣﺮﺣﻠﺔ ﺃﻋﻠﻰ‬
‫ﻓﻲ ﺟﻌﻞ ﺑﻌﺾ ءﺍﻳﺎﺕ ﺍﻟﻘﺮءﺍﻥ‬
‫ﻣﻠﻐﺎﺓ ﻣﻌﻄﻠّﺔ ﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻬﺎ‬
‫"ءﺍﻳﺎﺕ ﻣﻨﺴﻮﺧﺔ "‪ ،‬ﻭ ﺍﻟﻔﺮﻳﻖ‬
‫ﺍﻟﺜﺎﻧﻲ ﻣﻦ ﺃﺑﻨﺎء ﺑﻨﻲ ﻗﻮﻣﻨﺎ‬
‫ﻣﻤﻦ ﻳﺰﻋﻢ ﺍﻟﺤﺪﺍﺛﺔ ﻭ ﻳﺮﻳﺪ‬
‫ﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻬﻮﻳﺔ ﻭ ﺍﻟﺒﻘﺎء‬
‫ﻓﻲ ﺍﻟﺠﻮ ﺍﻟﻌﺎﺋﻠﻲ ﺍﻟﺴﺎﺧﻦ ﻳﺮﻯ‬
‫ﺍﻟﻘﺮءﺍﻥ ﻛﺘﺎﺑﺎ ﺟﻤﻴﻼ ﻳﺼﻠﺢ‬
‫ﻟﻠﺴﻤﺮ ﺍﻟﺸﻌﺮﻱ ﺃﻣّﺎ ﺃﻧّﻪ ﺍﻟﺤﻖ‬
‫ﺍﻟﻜﻮﻧﻲ ﻓﻴﺰﻳﺎء ﻭ ﺑﻴﻮﻟﻮﺟﻴﺎ ﻭ‬
‫ﺃﻧّﻪ ﻫﺪﻯ ﻟﻠﻨﺎﺱ ﻓﺄﻣﺮ ﻟﻢ ﻳﺼﻞ‬
‫ﺇﺩﺍﺭﻛﻪ ﺇﻟﻴﻪ ﺑﻌﺪ‪.‬‬

‫ﻟﻨﻌﺪ ﺇﻟﻰ ﻣﻮﺿﻮﻉ ﺍﻟﻠﺴﺎﻥ ﻓﻬﻮ‬

‫ﻣﻮﺿﻮﻋﻲ ﺍﻟﻴﻮﻡ ﻭ ﺃﺭﻯ ﺃﻥّ‬
‫"ﺃﻣﺘﻨﺎ "ﻫﻲ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺘﻲ‬
‫ﺗﺴﻤﻴﻬﺎ ﻟﺴﺎﻧﻬﺎ "ﻟﻐﺔ "ﺭﺑّﻤﺎ‬
‫ﻟﺘﻠﻐﻮ ﻛﻤﺎ ﺗﺸﺎء ﻓﻲ ﺗﺮﺍﻛﻴﺒﻬﺎ‪ ،‬ﻭ‬
‫ﺍﻷﻏﺮﺏ ﺃﻥّ ﺃﺳﻼﻓﻨﺎ ﺟﻌﻠﻮﺍ ﺑﻨﻴﺔ‬
‫ﻟﺴﺎﻥ ﺍﻟﻘﺮءﺍﻥ ﻣﻦ ﻧﻔﺲ "ﻟﻐﺔ "‬
‫ﺃﺳﻼﻓﻬﻢ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮءﺍﻥ ‪.‬‬
 ‫ﺃﺭﻯ ﺃﻥّ ﺍﻷﻣﺮ ﻟﻴﺲ ﻣﺘﻌﻠﻘﺎ‬
‫ﺑﺴﻜﺎﻥ ﺍﻟﺠﺰﻳﺮﺓ ﻭﺣﺪﻫﺎ ﻓﻬﻮ‬
‫ﺃﻣﺮ ﺷﺎﻣﻞ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺮﺍﺯﺡ‬
‫ﺗﺤﺖ ﻭﻃﺄﺓ ﺍﻟﻜﻬﻨﻮﺕ ﺃﻥ ﻳﺴﺘﻤﺮ‬
‫ﻓﻲ ﺍﻹﻋﺘﻘﺎﺩ ﺃﻥّ ﺍﻟﺮّﺏ ﻳﺨﻀﻊ‬
‫ﻓﻲ ﺑﻴﺎﻧﻪ ﻟﻠﻐﺔ ﺑﺸﺮﻳﺔ ﻭ ﻳﻨﻘﺎﺩ‬
‫ﻭﻓﻖ ﻗﻮﺍﻋﺪﻫﺎ ﻭ ﻳﻠﺘﺰﻡ ﺃﺩﻧﻰ‬
‫ﺧﺼﻮﺻﻴﺎﺗﻬﺎ‪ ،‬ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﻲ‬
‫ﻫﺬﺍ ﺗُﺠﺮﻡ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺑﺎﺗﺒﺎﻋﻬﺎ‬
‫ﻟﻤﺎ ﻗﺎﻟﻪ ﻭ ﻳﻘﻮﻟﻪ ﺍﻟﻜﻬﻨﻮﺕ ‪.‬‬
‫ﻟﻴﺲ ﻏﺮﻳﺒﺎ ﺃﻥ ﻳﺮﻯ ﺍﻟﻨﺎﺱ‬
‫ﺍﻟﻜﻮﻥ ﻓﻲ ﻧﻈﻤﻪ ﻭ ﺇﺑﺪﺍﻋﻪ ﻭ‬
‫ﺃﻧّﻪ ﻳﻤﺜﻞ ﺃﺭﺿﻴﺔ ﻣﺜﻠﻰ ﻟﻺﻧﻄﻼﻕ‬
‫ﻧﺤﻮ ﺍﻟﺨﻠﻖ ﻭ ﺍﻹﺑﺪﺍﻉ ﺛﻢ ﻫﻢ‬
‫ﻳﺘﻬﻤﻮﻥ ﻛﻼﻡ ﺍﷲ ﺑﺎﻟﻨﻘﺺ ﻭ‬
‫ﺍﻟﻌﺠﺰ ﻭ ﺃﻧّﻪ ﻻ ﻳﻜﺎﺩ ﻳﺒﻴﻦ‪ ،‬ﻭ ﻫﻢ‬
‫ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ﻻ ﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ‬
‫ﺟﻬﺮﺍ ﻭ ﺧﻄﺎﺑﺎ ﺑﻞ ﻳﺮﻓﻌﻮﻥ‬
‫ﺷﻌﺎﺭﺍﺕ ﺭﻓﻌﺔ ﺍﻟﻘﺮءﺍﻥ ﻭ ﻋﻠّﻮﻩ‬
‫ﻟﻜﻨّﻬﻢ ﻳﻬﻤﺴﻮﻥ ﺑﺼﻮﺕ ﺧﺎﻓﺖ‬
‫ﻣﺴﻤﻮﻉ ﺃﻥّ ﺍﻟﻘﺮءﺍﻥ ﺗﺎﺑﻊ‬
‫ﻟﺘﻌﺎﺑﻴﺮﻫﻢ ‪.‬ﺍﻟﻜﻬﻨﻮﺕ ﻗﺎﻝ‪ ،‬ﻭ‬
‫ﺍﻟﻨﺎﺱ ﺗﺘﺒﻊ ﺍﻟﻜﻬﻨﻮﺕ ﻓﻲ ﻟﻐﻮﻩ‬
‫ﻭ ﺗﻌﺘﻘﺪ ﺃﻥّ ﻣﺎ ﻗﺎﻟﻪ ﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ‬
‫ﺑﺄﻃﻴﺎﻓﻬﻢ ﻫﻮ ﻣﺎ ﺃﻧﺰﻟﻪ ﺍﷲ ﻟﻤﻦ‬
‫ﻧﻔﺦ ﻓﻴﻬﻢ ﺍﻟﺮﻭﺡ ﻟﻴﺮﺗﻘﻮﺍ ﺇﻟﻰ‬
‫ﻣﺴﺘﻮﻯ ﺍﻟﺘﻨﺰﻳﻞ ﻓﻴﻀﻄﻠﻌﻮﺍ‬
‫ﺑﻤﻬﻤﺔ ﺍﻟﺨﻼﻓﺔ‪.‬‬

‫ﻭ ﻟﻨﺒﺪﺃ ﺍﻟﻤﺴﺄﻟﺔ ﻣﻦ ﺃﻭﻟﻬﺎ ‪.‬ﻫﻞ‬

‫ﻫﻨﺎﻙ "ﻟﻐﺔ ﻋﺮﺑﻴﺔ "ﻳﺨﻀﻊ ﻟﻬﺎ‬
‫ﺍﻟﺮّﺏ ﻓﻲ ﺑﻴﺎﻧﻪ ﻭ ﺻﻴﺎﻏﺔ‬
‫ﻋﺒﺎﺭﺍﺗﻪ ؟‬
‫ﺳﻜﺎﻥ ﺍﻟﺠﺰﻳﺮﺓ ﻓﻲ ﺯﻣﻦ ﺍﻟﻨﺒﻲ‬
‫ﻭ ﺑﻌﺪﻩ ﻟﻐﺎﺕ ﻣﺘﻌﺪﺩﺓ ﻭ ﺃﻟﺴﻦ‬
‫ﻣﺨﺘﻠﻔﺔ ﻭ ﻧﻈﺮﻳﺔ ﻭﺟﻮﺩ ﻟﻐﺔ‬
‫ﻣﻮﺣﺪﺓ ﻓﻲ ﺍﻟﺠﺰﻳﺮﺓ ﺻﻌﺒﺔ‬
‫ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﻣﺎ ﻧﺴﺒﻪ ﻣﻨﺘﺤﻠﻮ‬
‫ﺍﻟﺸﻌﺮ ﺇﻟﻰ ﺷﻌﺮﺍء ﻣﺎ ﻗﺒﻞ ﻧﺰﻭﻝ‬
‫ﺍﻟﻘﺮءﺍﻥ ﻻ ﻳﻌﺪﻭ ﺃﻥ ﻳﻜﻮﻥ ﻓﻲ‬
‫ﺃﻏﻠﺒﻪ ﺍﻧﺘﺤﺎﻻ ﻭ ﻛﺬﺑﺎ ‪.‬ﻭﻫﺐ ﺃﻥّ‬
‫ﺳﻜﺎﻥ ﺍﻟﺠﺰﻳﺮﺓ ﻳﻨﻄﻘﻮﻥ ﺑﻠﺴﺎﻥ‬
‫ﻭﺍﺣﺪ ﻭﻳﻌﺒﺮﻭﻥ ﺑﻠﻐﺔ ﻭﺍﺣﺪﺓ ﻓﻤﺎ‬
‫ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﺍﻟﻘﺮءﺍﻥ‬
‫‪:‬‬
 ‫"ﻭ ﻟﻮ ﺟﻌﻠﻨﺎﻩ ﻗﺮءﺍﻧﺎ ﺃﻋﺠﻤﻴﺎ‬
‫ﻟﻘﺎﻟﻮﺍ ﻟﻮﻻ ﻓﺼﻠﺖ ءﺍﻳﺎﺗﻪ‪،‬‬
‫ءﺍﻋﺠﻤﻲ ﻭ ﻋﺮﺑﻲ‪ ،‬ﻗﻞ ﻫﻮ‬
‫ﻟﻠﺬﻳﻦ ءﺍﻣﻨﻮﺍ ﻫﺪﻯ ﻭ ﺷﻔﺎء‪،‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﻓﻲ ءﺍﺫﺍﻧﻬﻢ‬
‫ﻭﻗﺮ ﻭ ﻫﻮ ﻋﻠﻴﻬﻢ ﻋﻤﻰ؛ ﺃﻭﻟﺌﻚ‬
‫ﻳﻨﺎﺩﻭﻥ ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ"‬
‫ﻓﺼﻠﺖ‪41/44‬‬

‫ﻭ ﻳﻈﻬﺮ ﺃﻥّ ﺻﺎﺋﻎ ﺍﻟﻘﺮءﺍﻥ ﻻ‬

‫ﻳﻤﺎﻧﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺃﻋﺠﻤﻲ‪،‬‬
‫ﻭ ﺇﻧّﻤﺎ ﺍﻟﻤﺸﻜﻠﺔ ﻓﻴﻤﻦ ﻳﺘﻠﻘﺎﻩ‪ ،‬ﺇﺫ‬
‫ﺳﻴﻨﺪﺩﻭﻥ ﺑﻬﺬﺍ ﺍﻹﺧﺘﻼﻁ ﺍﻟﻌﺮﺑﻲ‬
‫ـ ﺍﻷﻋﺠﻤﻲ!!‬
‫ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﻟﻶﻳﺔ ﻣﻀﺤﻚ ﻟﻤﻦ‬
‫ﻳﺘﺼﻮﺭ ﺃﻥّ ﺍﻟﻌﺮﺑﻴﺔ ﻟﻐﺔ ﺳﻜﺎﻥ‬
‫ﺍﻟﺠﺰﻳﺮﺓ ﻭ ﺃﻥ ﺍﻷﻋﺠﻤﻴﺔ ﻫﻲ‬
‫ﺻﻔﺔ ﺑﺎﻗﻲ ﺍﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭ‬
‫ﻣﻦ ﺛﻢّ ﻓﺈﻥّ ﺍﻟﺮّﺏ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﺨﻀﻊ ﻟﻬﺬﻩ ﺍﻟﻠﻐﺔ ﺑﺤﻜﻢ ﺃﻧّﻬﺎ‬
‫ﺧﻴﺮ ﺍﻟﻠﻐﺎﺕ ﻭ ﺃﺭﻗﺎﻫﺎ!!!‬
‫ﻭ ﺍﻟﺤﻘﻴﻘﺔ ﺃﻥّ "ﺃﻋﺠﻤﻲ "ﺗﺨﺺ‬
‫ﻛﻞ ﺍﻟﻠﻐﺎﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻌﺠﺰﻫﺎ‬
 ‫ﻋﻦ ﺍﺣﺘﻮﺍء ﺑﻨﻴﺔ ﺩﺍﺧﻠﻴﺔ‬
‫ﻣﺘﻨﺎﺳﻘﺔ ﻣﻊ ﺍﻟﻜﻮﻥ ﺍﻟﻤﺤﻴﻂ ﺑﻬﺎ‬
‫ﻭ ﻫﻲ ﻻ ﺗﺤﺘﻮﻱ ﺇﻻّ ﻋﻠﻰ ﺑﻨﻴﺔ‬
‫ﻣﺤﺪﻭﺩﺓ ﻓﻲ ﺇﻃﺎﺭﻫﺎ ﺍﻟﻤﻨﺎﺧﻲ‬
‫ﺍﻟﺠﻐﺮﺍﻓﻲ ﺍﻟﺘﺎﺭﻳﺨﻲ ‪.‬ﻭﻗﻮﻡ‬
‫ﺍﻟﺮﺳﻮﻝ ﻳﺮﻳﺪﻭﻥ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻥ‬
‫ﻳﺘﺒﻊ ﻃﺮﻳﻘﺘﻬﻢ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺮ ‪.‬ﻭ‬
‫ﻳﺴﻤﻲ ﺍﻟﻘﺮﺁﻥ ﻟﻐﺘﻬﻢ ﺃﻋﺠﻤﻴﺔ‬
‫ﺃﻱ ﻻ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﻌﺒﺮ ﻋﻦ ﻛﻞ‬
‫ﺍﻟﺤﻖ ﺑﻜﻞ ﺍﻟﺤﻖ‪ ،‬ﻭ ﻟﻨﺘﺄﻣﻞ ﻫﺬﻩ‬
‫ﺍﻵﻳﺔ‪:‬‬

‫"ﻭ ﻟﻘﺪ ﻧﻌﻠﻢ ﺃﻧّﻬﻤـ ﻳﻘﻮﻟﻮﻥ ﺇﻧّﻤﺎ‬

‫ﻳﻌﻠّﻤﻪ ﺑﺸﺮ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﺬﻱ‬
‫ﻳﻠﺤﺪﻭﻥ ﺇﻟﻴﻪ ﺃﻋﺠﻤﻲ ﻭ ﻫﺬﺍ‬
‫ﻟﺴﺎﻥ ﻋﺮﺑﻲ ﻣﺒﻴﻦ"‬
‫ﺍﻟﻨﺤﻞ‪16/103‬‬

‫ﻛﻞ ﺗﻌﺎﺑﻴﺮ ﺍﻟﺒﺸﺮ ﺃﻋﺠﻤﻴﺔ‪ ،‬ﻭﻟﻌﻞ‬

‫ﺍﻟﻘﺎﺭﺉ ﻳﺘﺒﻊ ﺍﻟﻤﻔﺴﺮﻳﻦ ﻓﻴﺮﻯ‬
‫ﻓﻲ ﻟﻔﻆ "ﺑﺸﺮ "ﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ‬
‫ﺃﻭ ﺻﻬﻴﺐ ﺍﻟﺮﻭﻣﻲ ﺃﻭ ﺭﺑﻤّﺎ‬
‫ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﺃﻭ ﺳﺮﺟﻮﻥ‬
 ‫ﺍﻟﻨﺼﺮﺍﻧﻲ‪ ،‬ﻭ ﺍﻟﻘﺮﺁﻥ ﻳﻘﻮﻝ‬
‫"ﺑﺸﺮ "ﺑﺎﻹﻃﻼﻕ ‪.‬ﻓﺎﻟﺒﺸﺮ‬
‫ﻋﺎﺟﺰﻭﻥ ﻋﻦ ﺇﻧﺸﺎء ﻟﺴﺎﻥ‬
‫ﻋﺮﺑﻲ ‪ ،‬ﺃﻱ ﻟﺴﺎﻥ ﻳﺤﻤﻞ ﺑﻨﻴﺔ‬
‫ﺍﻟﺘﻌﺒﻴﺮ ﺑﺤﻖ ﻋﻦ ﺍﻟﻜﻮﻥ ﻭ‬
‫ﺣﻘﺎﺋﻘﻪ‪ ،‬ﺑﺤﻴﺚ ﻻ ﺗﺒﻄﻞ ﻋﺒﺎﺭﺍﺗﻪ‬
‫ﻣﻬﻤﺎ ﻋﻠﺖ ﻛﺸﻮﻑ ﺍﻟﻌﻠﻢ‬
‫ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ ‪.‬ﻓﻠﻐﺔ ﺍﻟﺒﺸﺮ ﺗﺒﻘﻰ‬
‫ﺣﺒﻴﺴﺔ ﺍﻟﺰﻣﺎﻥ ﻭ ﺍﻟﻤﻜﺎﻥ ﻭﻫﻲ‬
‫ﺑﻬﺬﺍ ﺗﺨﻀﻊ ﻟﻘﺎﻧﻮﻥ ﺍﻹﺭﺗﻘﺎء ﻭ‬
‫ﺍﻟﺘﺮﺍﻛﻢ ﻭ ﺍﻟﺰﻭﺍﻝ‪.‬‬
‫ﻭ ﻟﻮ ﺗﺘﺒﻌﻨﺎ ﺧﻂ ﺃﻫﻞ ﺍﻟﺠﺰﻳﺮﺓ ﻭ‬
‫ﻣﺎ ﺣﻮﻟﻬﺎ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮءﺍﻥ ﻭ‬
‫ﺑﻌﺪ ﻧﺰﻭﻟﻪ ﻓﻲ ﺑﺪﺍﻳﺎﺕ ﺍﻟﻘﺮﻥ‬
‫ﺍﻷﻭﻝ ﺍﻟﻬﺠﺮﻱ ﻟﺮﺃﻳﻨﺎ ﺃﻥ ﺧﻄّﻬﻢ‬
‫ﺍﻟﻤﻨﻘﻮﺵ ﻓﻲ ﺍﻷﺣﺠﺎﺭ ﻭ ﺍﻟﺒﺮﺩ‬
‫ﺧﻂ ﻣﻔﺼﻮﻝ ﺑﻞ ﺇﻥّ ﻛﻞ ﺧﻄﻮﻁ‬
‫ﺍﻟﻌﺎﻟﻤﻴﻦ ﻓﻲ ﻛﻮﻛﺒﻨﺎ ﺍﻷﺯﺭﻕ‬
‫ﻣﻔﺼﻮﻟﺔ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮءﺍﻥ ﻭ‬
‫ﺳﺒﻖ ﺃﻥ ﻗﻠﺖ ﻓﻲ ﻣﻨﺘﺪﻯ ﻣﻌﺮﺍﺝ‬
‫ﺍﻟﻘﻠﻢ ﺃﻧّﻨﻲ ﺃﻧﺘﻈﺮ ﺩﻟﻴﻼ‬
‫ﻣﻮﺿﻮﻋﻴﺎ ﻭﺍﺣﺪﺍ ﻳﺒﻴﻦ ﺧﻄﺄ ﻣﺎ‬
‫ﺃﻗﻮﻝ ‪.‬ﻓﺘﺤﻮﻝ ﺧﻂ ﺳﻜﺎﻥ ﺃﻫﻞ‬
‫ﺍﻟﺠﺰﻳﺮﺓ ﺭﺍﺟﻊ ﻟﺪﺧﻮﻝ ﺍﻟﻘﺮءﺍﻥ‬
‫ﻟﻠﺴﺎﺣﺔ ﻭ ﻣﺎ ﻗﺎﻣﻮﺍ ﺑﻪ ﻫﻮ‬
‫ﻣﺤﺎﻭﻟﺔ ﺗﻘﻠﻴﺪﻫﻢ ﻟﻠﻘﺮءﺍﻥ‬
‫ﺻﻴﺎﻏﺔ ﻭ ﺭﺳﻤﺎ ﻭ ﻫﺬﺍ ﻣﺎ‬
‫ﻳﻔﺴﺮ ﺗﺄﺧﺮ ﺍﻟﺘﺄﻟﻴﻒ ﺑﻤﺎ ﺳُﻤﻲّ‬
‫"ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ "ﻭﻫﺬﺍ ﺑﺤﺚ‬
‫ﻛﺎﻥ ﻣﻦ ﺍﻟﻮﺍﺟﺐ ﺃﻥ ﺗﻀﻄﻠﻊ ﺑﻪ‬
‫ﺍﻟﺠﺎﻣﻌﺎﺕ "ﺍﻟﺪﻳﻨﻴﺔ "ﻓﻲ ﺑﻨﻲ‬
‫ﻗﻮﻣﻨﺎ ﻭ ﻟﻜﻨّﻬﻢ ﻣﺸﻐﻮﻟﻮﻥ‬
‫ﺑﺘﺼﺤﻴﺢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭ ﺗﺮﺩﻳﺪ‬
‫ﺃﻗﻮﺍﻝ ﺍﻟﺒﺸﺮ ﺍﻟﻤﻴﺘﺔ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺘﻘﻠﻴﺪ ﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﺮءﺍﻥ‬
‫ﻫﻮ ﻣﻦ ﺩﻓﻊ ﺇﻟﻰ ﺗﺄﺳﻴﺲ‬
‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻨﺤﻮﻳﺔ ﻭ ﺍﻟﺼﺮﻓﻴﺔ ﻭ‬
‫ﻣﻦ ﻗﺒﻞ ﻟﻢ ﻳﻜﻦ ﻟﻬﺎ ﻭﺟﻮﺩ‬
‫ﻣﻮّﺣﺪ ﻛﻤﺎ ﻳﻈﻦ ﺍﻟﻜﻬﻨﻮﺕ ﻭ‬
‫ﻳﺮﻭﺝ‪ ،‬ﺑﻞ ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﺇﻟﻰ‬
‫ﺍﻟﻴﻮﻡ ﺇﺧﺘﻼﻑ ﺍﻟﻠﻬﺠﺎﺕ ﻓﻲ‬
‫ﻣﻨﻄﻘﺔ ﺍﻟﺠﺰﻳﺮﺓ ﺑﻴﻦ ﻗﺒﺎﺋﻞ‬
‫ﻣﺘﺠﺎﻭﺭﺓ ﻭ ﻧﻈﺮﻳﺔ ﺍﻟﻠﻐﺔ‬
‫ﺍﻟﻤﻮّﺣﺪﺓ ﺍﻟﺸﻌﺮﻳﺔ ﺍﻟﺘﻲ ﺟﻲء‬
‫ﺑﻬﺎ ﻟﺘﺪﻋﻴﻢ ﻭﺟﻮﺩ ﺍﻟﻤﻌﻠﻘﺎﺕ ﻭ‬
‫ﺍﻟﺸﻌﺮ "ﺍﻟﺠﺎﻫﻠﻲ "ﻧﻈﺮﻳﺔ ﻻ‬
 ‫ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ ﻣﻄﻠﻘﺎ ﻭ ﺃﻧﺎ ﻫﻨﺎ ﻻ‬
‫ﺃﻧﻔﻲ ﻗﻮﻝ ﺍﻟﺸﻌﺮ ﻗﺒﻞ ﺯﻣﻦ‬
‫ﺍﻟﻨﺒﻲ ﺑﻴﻦ ﺑﻨﻲ ﻗﻮﻣﻪ ﻭ ﻓﻲ‬
‫ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﺠﺰﻳﺮﻳﺔ ﻭ ﻟﻜﻨّﻲ ﺃﻧﻔﻲ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻟﻐﺘﻪ ﻭﺍﺣﺪﺓ ﻭ ﺭﺃﻳﻲ‬
‫ﺃﻥّ ﻫﺬﺍ ﺍﻟﺸﻌﺮ ﺇﺧﺘﻼﻕ ﻣﺘﺄﺧﺮ‬
‫ﺟﺎء ﻓﻲ ﺑﺪﺍﻳﺎﺕ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻲ‬
‫ﺃﻭ ﻗﺒﻠﻪ ﺑﻘﻠﻴﻞ‪.‬‬
‫ﻓﻠﻔﻆ" ﻋُﺮﺏ "ﻭ ﻟﻴﺲ "ﻋَﺮﺏ "‬
‫ﻟﻢ ﻳﻜﻦ ﻳُﻄﻠﻖ ﻋﻠﻰ ﺟﻨﺲ ﺃﺑﺪﺍ‬
‫ﺑﻞ ﻛﺎﻥ ﻭﺻﻔﺎ ﻟﻤﺠﻤﻮﻋﺎﺕ‬
‫ﺑﺸﺮﻳﺔ ﻣﺴﺘﻘﻠﺔ ﻻ ﻧﻈﺎﻡ ﻣﺮﻛﺰﻱ‬
‫ﻳﺠﻤﻌﻬﺎ ﻭ ﻫﻲ ﻣﺎ ﻧﻄﻠﻖ ﻋﻠﻴﻪ‬
‫ﺍﻟﺒﺪﻭ ﻭ ﻟﻴﺲ ﻫﻨﺎﻙ ﺩﻟﻴﻞ‬
‫ﺗﺎﺭﻳﺨﻲ ﻭﺍﺣﺪ ﻳﺜﺒﺚ ﺃﻥّ ﻟﻔﻆ‬
‫"ﻋﺮﺏ "ﺇﺗﺠﻪ ﺇﻟﻰ ﻭﺻﻒ‬
‫ﺟﻨﺲ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮءﺍﻥ ﺑﻞ‬
‫ﺍﺳﺘﻌﻤﻞ ﺍﻟﺮﻭﻣﺎﻥ ﻭ ﻏﻴﺮﻫﻢ ﻟﻔﻆ‬
‫"ﺇﺳﻤﺎﻋﻴﻠﻴﻴﻦ "ﻭ "ﻫﺎﺟﺮﻳﻴﻦ "‬
‫ﻭ ﻫﺬﺍ ﻣﺎ ﻧﺠﺪﻩ ﻓﻲ ﻛﺘﺐ‬
‫ﺍﻟﻤﺆﺭﺧﻴﻦ ﺍﻟﻤﻌﺮﻭﻓﻴﻦ‬
‫"ﺑﺮﻭﻛﻮﺑﺲ "ﻭ "ﻓﻴﻠﻮﻥ "‬
‫ﻭﻏﻴﺮﻫﻢ ﻭ ﻗﺪ ﺃﺳﺘﻌﺮﺽ ﻫﺬﻩ‬
 ‫ﺍﻟﺸﻬﺎﺩﺍﺕ ﻓﻲ ﺑﺤﺚ ﻣﺴﺘﻘﻞ‪ ،‬ﻭ‬
‫ﻋﻠﻰ ﺍﻟﺒﺎﺣﺚ ﻓﻲ ﺇﺳﺘﻌﻤﺎﻝ ﻟﻔﻆ‬
‫"ﻋﺮﺏ "ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮءﺍﻥ ﺃﻥ‬
‫ﻻ ﻳﻠﺠﺄ ﺇﻟﻰ ﺍﻟﺘﺮﺟﻤﺎﺕ ﺑﻞ ﺇﻟﻰ‬
‫ﺍﻟﻜﺘﺐ ﺍﻷﺻﻠﻴﺔ ﺑﻠﺴﺎﻧﻬﺎ ﺍﻟﺮﻭﻣﻲ‬
‫ﺍﻟﻼﺗﻴﻨﻲ ﺃﻭ ﺍﻟﺴﺮﻳﺎﻧﻲ ﺃﻭ ﻏﻴﺮﻩ‬
‫ﺇﺫ ﻛﺜﻴﺮﺍ ﻣﺎ ﺗﺘﺮﺟﻢ ﺇﺳﻤﺎﻋﻴﻠﻴﻴﻦ‬
‫ﻭ ﻫﺎﺟﺮﻳﻴﻦ ﺑـ "ﻋﺮﺏ"‪ ،‬ﻭﻫﺬﺍ‬
‫ﻣﺎ ﻳﺠﻌﻠﻨﻲ ﺃﻗﺮﺭ ﻣﻊ ﻏﻴﺮﻱ ﺃﻥّ‬
‫"ﺍﻟﺘﺮﺟﻤﺔ "ﺩﺍﺋﻤﺎ ﺗﺤﺮﻳﻒ‪.‬‬
‫ﺍﻟﺬﻱ ﺣﺪﺙ ﺃﻥ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﺠﺰﻳﺮﻳﺔ‬
‫ﺃﻃﻠﻘﺖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﺇﺳﻢ‬
‫"ﻋﺮﺏ "ﺑﻌﺪ ﺃﻥ ﺗﺤﻮﻟﺖ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺇﻟﻰ ﻣﻨﻄﻖ‬
‫ﺍﻹﻣﺒﺮﺍﻃﻮﺭﻳﺔ ﻋﻨﺪﻫﻢ ﻭ ﻇﻦّ‬
‫ﺍﻟﻨﺎﺱ ﺃﻥّ ﻟﺴﺎﻧﻬﻢ ﻫﻮ ﻟﺴﺎﻥ‬
‫ﺍﻟﻘﺮءﺍﻥ‪ ،‬ﻓﻤﺎ ﺩﺍﻣﻮﺍ ﻫﻢ ﺍﻟﻌﺮﺏ‬
‫ﻓﻠﻐﺘﻬﻢ ﻫﻲ ﺍﻟﻌﺮﺑﻴﺔ ﻭ ﻟﺴﺎﻥ‬
‫ﺍﻟﻘﺮءﺍﻥ ﻫﻮ ﻟﺴﺎﻧﻬﻢ!!!!!!‬
‫ﺇﻧّﻬﺎ ﺃﻛﺒﺮ ﻛﺬﺑﺔ ﺃﺳﺎءﺕ ﺇﻟﻰ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭ ﺣﺮﻣﺘﻬﺎ ﺩﺧﻮﻝ‬
‫ﺍﻟﻘﺮءﺍﻥ ﻭ ﻭﻟﻮﺝ ﺣﻘّﻪ ﻭ‬
‫ﺩﺭﺍﺳﺘﻪ ﻣﻦ ﺩﺍﺧﻠﻪ ﺑﺰﻋﻢ ﺃﻧّﻬﺎ ﻻ‬
 ‫ﺗﺤﺴﻦ ﻫﺬﻩ "ﺍﻟﻠﻐﺔ ‪".‬ﻭﺯﺍﺩ ﻣﻦ‬
‫ﻫﺠﺮ ﺍﻟﻘﺮءﺍﻥ ﺣﺠﻢ ﺍﻟﻌﻘﺪ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺘﻲ ﺃُﺳﺘﺤﺪﺛﺖ ﺑﻔﻌﻞ‬
‫ﺍﻟﺼﺮﺍﻋﺎﺕ ﺍﻟﻤﺎﺿﻴﺔ ﻣﻊ‬
‫ﺍﻹﻣﺒﺮﺍﻃﻮﺭﻳﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻠﻰ‬
‫ﺃﻧﻘﺎﺽ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻧﺘﻬﻰ‬
‫ﺍﻟﻤﻄﺎﻑ ﺇﻟﻰ ﺍﻟﺤﻜﻢ ﻋﻠﻰ‬
‫ﺍﻟﻘﺮءﺍﻥ ﺑﺎﻟﺤﻜﻢ ﻋﻠﻰ ﺃﻣﺔ‬
‫ﻣﺘﺨﻠﻔﺔ ﺗﺰﻋﻢ ﺣﻤﻠﻪ ‪.‬‬
‫ﻓﺒﺪﺍﻫﺔ ﺗﺨﻠﻒ ﺍﻟﻨﺺ ﺑﺘﺨﻠﻒ‬
‫ﺣﺎﻣﻠﻪ ﺗﺠﻌﻞ ﻛﻞ ﺑﺎﺣﺚ ﻳﻨﻔﺮ ﻣﻦ‬
‫ﺩﺭﺍﺳﺔ ﺍﻟﻘﺮءﺍﻥ ﺇﺑﺘﺪﺍءﺍ ﻭ ﻛﺜﻴﺮﺍ‬
‫ﻣﺎ ﺗﺠﻌﻞ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻤﺴﺒﻘﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺨﻄﻮﺍﺕ‬
‫ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻜﻞ ﺑﺤﺚ ﻣﺘﺠﺮﺩ ‪.‬ﻭ‬
‫ﺍﻟﺬﻳﻦ ﺩﺧﻠﻮﺍ ﺍﻟﻘﺮءﺍﻥ ﺩﺭﺍﺳﺔ‬
‫ﺑﺤﻜﻢ ﺇﺧﺘﺼﺎﺻﻬﻢ ﺃﻭ ﺑﻌﻼﻗﺘﻬﻢ‬
‫ﺑﺎﻟﺪﻭﺍﺋﺮ ﺍﻹﺳﺘﻌﻤﺎﺭﻳﺔ ﻓﻲ‬
‫ﺍﻟﻘﺮﻧﻴﻦ ﺍﻟﺴﺎﺑﻘﻴﻦ ﻭ ﻗﺎﻣﻮﺍ‬
‫ﺑﺘﺮﺟﻤﺔ ﺍﻟﻘﺮءﺍﻥ ﻭﻗﻔﻮﺍ‬
‫ﻣﺸﺪﻭﻫﻴﻦ ﺃﻣﺎﻡ ﺑﻨﻴﺘﻪ ﻭ ﻟﻮ ﺃﻧّﻬﻢ‬
‫ﻟﻸﺳﻒ ﻳﻨﺴﺎﻗﻮﻥ ﻣﻊ ﺍﻟﻜﻬﻨﻮﺕ‬
‫ﻟﻮﺿﻊ ﺗﺮﺟﻤﺎﺗﻬﻢ ﻭ ﻳﺘﺴﺎﻗﻮﻥ‬
‫ﻷﻓﻜﺎﺭﻫﻢ ﺍﻹﺳﺘﻌﻤﺎﺭﻳﺔ ﺍﻟﻤﺤﺘﻘﺮﺓ‬
‫ﻟﻠﻘﺮءﺍﻥ ﺑﻮﺻﻔﻪ ﺗﺎﺑﻌﺎ ﻟﻠـ‬
‫"ﻋﺮﺏ "ﺑﺰﻋﻤﻬﻢ ﻭ ﺃﺷﻌﺮ ﻭ ﺃﻧﺎ‬
‫ﺃﻗﺮﺃ ﺍﻟﺘﺮﺟﻤﺔ ﺍﻟﻔﺮﻧﺴﻴﺔ ﻟﻠﻘﺮءﺍﻥ‬
‫ﻣﻦ ‪:‬‬
‫‪Jacques Berque‬‬
‫‪D. Masson‬‬
‫‪Blachere‬‬
‫ﺑﺤﺠﻢ ﺍﻹﺣﺮﺍﺝ ﺍﻟﻨﻔﺴﻲ ‪.‬‬
‫ﻓﺘﺮﺟﻤﺘﻬﻢ ﺗﻌﺒﺮ ﺑﺤﻖ ﻓﻲ ﻧﻈﺮﻱ‬
‫ﻋﻠﻰ ﻃﻐﻴﺎﻥ ﺍﻟﻜﻬﻨﻮﺕ ﻭ ﺗﻐﻠﺒﻪ‬
‫ﻓﻲ ﻣﻌﺮﻛﺔ ﺍﻟﻤﻔﺎﻫﻴﻢ ﻭ ﻋﻮﻧﻪ‬
‫ﺍﻟﻜﺒﻴﺮ ﺍﻟﺬﻱ ﻗﺪّﻣﻪ ﻃﻮﺍﻋﻴﺔ ﻭ‬
‫ﻣﻦ ﺩﻭﻥ ﻭﻋﻲ ﻟﻬﺬﻩ ﺍﻟﺪﻭﺍﺋﺮ‬
‫ﺍﻹﺳﺘﻌﻤﺎﺭﻳﺔ ﻟﺘﺤﻜﻢ ﻗﺒﻀﺘﻬﺎ‬
‫ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻴﺔ ﻋﻠﻰ "ﺍﻟﻨﺨﺐ‬
‫ﺍﻟﻌﺮﺑﻴﺔ "ﺍﻟﻨﺎﺷﺌﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﻇﺎﻫﺮ‪ ،‬ﻓﺎﻟﻨﺨﺐ ﺍﻟﺘﻲ ﺗﻨﺘﻘﺪ‬
‫ﻃﺮﻭﺣﺎﺕ ﺍﻟﻘﺮءﺍﻥ ﻋﻨﺪﻧﺎ ﺳﻮﺍء‬
‫ﺟﻬﺮﺍ ﺃﻭ ﺇﺧﻔﺎﺗﺎ ﺃﻭ ﺗﺒﻄﻴﻨﺎ ﺗﺮﺩﺩ‬
‫ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻤﺴﺘﺸﺮﻗﻮﻥ ﻣﻨﺬ ﺯﻣﻦ‬
‫ﻭ ﻟﻢ ﺗﺘﺠﻪ ﻗﻂ ﺇﻟﻰ ﻣﺤﺎﻭﻟﺔ‬
‫ﻗﺮﺍءﺗﻪ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺍﻟﻠﻬﻢ ﺇﻻّ‬
 ‫ﻣﺤﺎﻭﻻﺕ "ﻣﺤﻤﺪ ﺃﺭﻛﻮﻥ "ﻭ‬
‫"ﻧﺎﺻﺮ ﺣﺎﻣﺪ ﺃﺑﻮ ﺯﻳﺪ"‪ ،‬ﻭﺣﺘﻰ‬
‫ﻫﺬﻳﻦ ﻟﻢ ﻳﺴﻠﻤﻮﺍ ﻣﻦ ﺗﺄﺛﻴﺮ‬
‫ﺍﻟﻜﻬﻨﻮﺕ ﻭ ﻣﻦ ﺣﻘﻠﻪ‬
‫ﺍﻟﻤﻐﻨﻄﻴﺴﻲ ﻓﻴﻤﺎ ﺃﺳﻤﺎﻩ‬
‫ﺍﻟﻘﺮءﺍﻥ "ﺗﺤﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ‬
‫ﻣﻮﺍﺿﻌﻪ "ﻭﺣﺘﻰ ﺃﻭﻟﺌﻚ‬
‫ﺍﻟﻤﺴﺘﺸﺮﻗﻮﻥ ﻣﻤﻦ ﻳﻈﻨّﻮﻥ ﺃﻧّﻬﻢ‬
‫ﺗﺸﺮﺑﻮﺍ ﻗﻮﺍﻋﺪ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‬
‫ﻳﻨﺴﺎﻗﻮﻥ ﺑﺴﻬﻮﻟﺔ ﺇﻟﻰ ﻣﻔﺎﻫﻴﻢ‬
‫ﺍﻟﻜﻬﻨﻮﺕ ﻓﻲ ﺗﺮﺟﻤﺘﻬﻢ ﻷﻟﻔﺎﻅ‬
‫ﻣﻦ ﻣﺜﻞ‪:‬‬

‫ﺍﻟﺮﺏ ـ ﺍﻟﻨﺴﺎء ـ ﺍﻟﺮﺟﺎﻝ ـ ﺍﻟﺒﻐﺎء‬

‫ـ ﺍﻟﺰﻧﺎ ـ ﺍﻟﺮﺣﻤﺔ ـ ﺍﻟﻌﺒﺎﺩﺓ ـ‬
‫ﺍﻟﻔﻠﻖ ـ ﻗﺮﺃ ـ ‪...‬ﺍﻟﺦ‬

‫ﻭ ﻧﺠﺪ ﺗﺮﺟﻤﺘﻬﻢ ﻣﺴﺨﺎ ﻛﺎﻣﻼ‬

‫ﻟﻠﻘﺮءﺍﻥ ﻭ ﻳﺠﺪ ﻛﻞ ﺇﻧﺴﺎﻥ‬
‫ﺳﻮﻱ ﻧﻔﺴﻪ ﻣﺮﻏﻤﺎ ﻟﺮﻓﺾ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﺑﻌﺪ ﻗﺮﺍءﺗﻪ ﻟﺘﺮﺟﻤﺘﻪ ﻣﻦ‬
‫ﻫﺆﻻء ﻭ ﺇﻋﺘﺒﺎﺭﻩ ﺍﻟﻘﺮءﺍﻥ ﻛﺘﺎﺑﺎ‬
‫ﺗﺎﺭﻳﺨﻴﺎ ﻳﻨﻄﻖ ﺑﻤﺘﻨﺎﻗﻀﺎﺕ‬
 ‫"ﻣﺤﻤﺪ "ﻭ ﻣﺤﻴﻄﻪ ﺑﻞ ﻭ‬
‫ﺇﻋﺘﺒﺎﺭﻩ ﻛﺘﺎﺑﺎ ﻫﻤﺠﻴﺎ !!!‬
‫ﺇﻥّ ﺍﻟﺮّﺏ ﻏﻴﺮ ﻋﺎﺟﺰ ﻋﻦ‬
‫ﺍﺳﺘﻌﻤﺎﻝ ﺃﻱ ﻟﺴﺎﻥ ﺁﺧﺮ ﻏﻴﺮ‬
‫ﻟﺴﺎﻥ ﺃﻫﻞ ﺍﻟﺠﺰﻳﺮﺓ (‪28‬‬
‫ﺣﺮﻓﺎ)‪ ،‬ﻓﻬﻮ ﻗﺪ ﺃﻧﺰﻝ ﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻣﻦ ﻗﺒﻞ ﺑﻠﺴﺎﻥ ﺁﺧﺮ‪ ،‬ﻭ ﺍﻟﺘﻮﺭﺍﺓ‬
‫ﻛﺎﻟﻘﺮﺁﻥ ﺗﺤﻤﻞ ﺑﻨﻴﺔ ﺩﺍﺧﻠﻴﺔ‬
‫ﻟﻠﺤﺪﻳﺚ ﻋﻦ ﺍﻟﺤﻖ ﻭ ﺃﻗﺼﺪ‬
‫ﺑﺎﻟﺘﻮﺭﺍﺓ ﺍﻟﺼﺤﻒ ﺍﻟﺨﻤﺴﺔ‬
‫"ﺍﻟﻌﺒﺮﻳﺔ "ﺫﻱ ‪ 22‬ﺣﺮﻓﺎ ﺍﻟﺘﻲ‬
‫ﺃﻭﺗﻴﻬﺎ ﻣﻮﺳﻰ‪:‬‬
‫ﺑﺮﺷﻴﺚ‬
‫ﺷﻤﻮﺙ‬
‫ﻳﻴﻘﺮﻯ‬
‫ﺑﻤﺪﺑﺮ‬
‫ﺩﺑﺮﻳﻢ‬

‫ﻭ ﺍﻟﻘﺮﺁﻥ ﻳﺸﻴﺮ ﺇﻟﻰ ﺃﻥّ ﺃﻱ‬

‫ﻟﺴﺎﻥ ﻳﻌﺒﺮ ﺑﻪ ﺍﻟﺮّﺏ (ﺣﺮﻭﻑ)‬
‫ﻓﺴﻴﻜﺘﺴﺐ ﺑﻨﻴﺔ ﻭ ﻳﺼﺒﺢ ﻋﺮﺑﻴﺎ‬
‫ﻭ ﻳﺮﺗﻘﻲ ﻟﻴﻌﺒﺮ ﻋﻦ ﺍﻟﺤﻖ‬
‫ﺑﺎﻟﺤﻖ ﻭ ﻫﺬﺍ ﻣﺎ ﺗﺸﻴﺮ ﺇﻟﻴﻪ‬
 ‫ﺍﻵﻳﺔ‪:‬‬
‫"ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ ﺁﻳﺔ ﺃﻭ ﻧﻨﺴﻬﺎ‬
‫ﻧﺄﺕ ﺑﺨﻴﺮ ﻣﻨﻬﺎ ﺃﻭ ﻣﺜﻠﻬﺎ‪ ،‬ﺃﻟﻢ‬
‫ﺗﻌﻠﻢ ﺃﻥّ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲء‬
‫ﻗﺪﻳﺮ"‬
‫ﺍﻟﺒﻘﺮﺓ ‪106/2‬‬

‫ﻭ ﻟﻠﺴﺎﺋﻞ ﺃﻥ ﻳﻘﻮﻝ ﺃﻳﻦ ﻫﻲ‬

‫ﺍﻟﺒﻨﻴﺔ ﻓﻲ ﺍﻟﻘﺮﺁﻥ؟‬
‫ﺍﻟﻘﺮﺁﻥ ﺑﻤﻔﺎﺗﻴﺢ ﺍﻟﻜﺘﺎﺏ "ﺍﻟﺴﺒﻊ‬
‫ﺍﻟﻤﺜﺎﻧﻲ "ﺃﻋﻄﺎﻧﺎ ﻃﺮﻳﻖ ﻓﻚ‬
‫ﺑﻨﻴﺘﻪ ﺍﻟﺪﺍﺧﻠﻴﺔ‪:‬‬
‫ﺍﻟﻤـ ؛ ﺍﻟﻤﺮ؛ ﺍﻟﻤﺺ؛ ﺍﻟﺮ؛‬
‫ﻃﻪ؛ﻳﺲ؛ ﻛﻬﻴﻌﺺ؛‪...‬‬
‫ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ ﻣﺘﺼﻠﺔ ﺑﻤﻮﺟﻮﺩﺍﺕ‬
‫ﻛﻮﻧﻴﺔ ﻣﻴﺘﺔ( ﺍﻟﻜﻮﺭﻛﺎﺕ ﻭ‬
‫ﺍﻟﻤﻴﺰﻭﻧﺎﺕ) ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﻛﻮﻧﻴﺔ‬
‫ﺣﻴﺔ (ﺃﺣﻤﺎﺽ ﺃﻣﻴﻨﻴﺔ) ﻭﻫﻲ‬
‫ﺫﺍﺕ ﺷﻘﻴﻦ؛ ﻟﻔﻈﻲ ﻭ ﺭﻳﺎﺿﻲ ﻭ‬
‫ﻓﻲ ﺑﺤﺚ ﺍﻟﻤﻨﻬﺞ ﺗﻔﺎﺻﻴﻞ ﻟﻬﺬﺍ‬
‫ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻟﻠﻘﺮﺁﻥ ﺑﻨﻴﺔ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗُﺒﺤﺚ‬
‫ﻟﻴﻨﺘﻔﻲ ﺍﻟﺘﺮﺍﺩﻑ ﻭ ﺗﺄﺧﺬ ﺃﻟﻔﺎﻇﻪ‬
 ‫ﺑﻌﺪﻫﺎ ﺍﻟﺬﻱ ﻭﺿﻌﺖ ﻣﻦ ﺃﺟﻠﻪ‬
‫ﻭﻫﻮ ﺗﻄﺎﺑﻖ ﺍﻟﺪﺍﻝ ﻣﻊ ﺍﻟﻤﺪﻟﻮﻝ‬
‫ﻓﻲ ﺑﻨﻴﺔ ﻣﺘﻨﺎﺳﻘﺔ ﻣﻊ ﺍﻟﻜﻮﻥ‪.‬‬

‫ﻓﻜﻠﻤﺔ "ﺭﺳﻮﻝ "ﻓﻲ ﺍﻟﻘﺮﺁﻥ‬

‫ﻣﺮﺗﺒﺔ ﻣﻦ‪:‬‬
‫ﺭﺱﻭﻝ‬
‫ﺇﻥّ ﺑﻨﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺗﻤﻨﻊ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺗﻐﻴﻴﺮ ﻓﻲ ﺗﺮﺗﻴﺐ ﺍﻟﺤﺮﻭﻑ ﺩﻭﻥ‬
‫ﺃﻥ ﻳﻤﺲ ﺑﺎﻟﻤﺪﻟﻮﻝ ﻭ ﻟﻮ ﺗﻌﺎﺭﻑ‬
‫ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻫﺐ ﺃﻥّ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﻠﻬﺎ ﺍﺗﺤﺪﺕ‬
‫ﻭ ﻋﺒﺮﺕ ﻋﻦ ﻣﺪﻟﻮﻝ ﺭﺳﻮﻝ ﺏ‪:‬‬
‫ﺭﻝﻭﺱ‬

‫ﻭ ﻫﻮ ﺍﺻﻄﻼﺡ ﻣﻘﺒﻮﻝ ﻋﻨﺪ‬

‫ﺍﻟﻨﺎﺱ ﻟﻮ ﺍﺻﻄﻠﺢ ﻋﻠﻴﻪ‪ ،‬ﻭ ﻟﻜﻦ‬
‫ﺍﻟﻘﺮﺁﻥ ﻳﺮﻓﺾ ﻫﺬﺍ ﺍﻟﻠﻔﻆ‬
‫ﻭﻳﻌﺘﺒﺮﻩ ﺃﻋﺠﻤﻴﺎ ‪.‬ﻟﻤﺎﺫ؟‬
‫ﻷﻥّ ﻟﻔﻆ "ﺭﺳﻮﻝ "ﻣﺮﺗﺒﻂ‬
‫ﺑﺤﻘﺎﺋﻖ ﻛﻮﻧﻴﺔ ﻳﺠﻌﻞ ﻣﻦ ﺍﻟﻠﻔﻆ‬
‫ﻳﺤﻤﻞ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻭﻫﺬﺍ‬
‫ﺍﻟﺘﺮﺗﻴﺐ ﻓﻘﻂ‪ ،‬ﺫﺍﻟﻚ ﺃﻥّ ﺣﺮﻭﻑ‬
‫ﺍﻟﻘﺮﺁﻥ ﻟﻬﺎ ﺃﺑﻌﺎﺩ ﻛﻮﻧﻴﺔ ﻻ ﺗﺮﺗﺒﻂ‬
‫ﺑﺎﻟﺰﻣﻦ ﻭ ﺇﻧّﻤﺎ ﺗﺮﺗﺒﻂ ﺑﻜﻞ‬
‫ﺍﻟﺤﻖ‪.‬‬

‫ﻭ ﺃﻧﻬﻲ ﻫﺬﺍ ﺍﻟﺮﺩ ﺍﻟﺴﺮﻳﻊ‬

‫ﻟﻤﻄﺎﻟﺒﺔ ﻣﻦ ﻳﺮﻓﺾ ﺍﻷﻓﻜﺎﺭ‬
‫ﺍﻟﻬﻤﺠﻴﺔ ﻭ ﺍﻟﺒﺸﻌﺔ ﺍﻟﺘﻲ ﻳﺤﻤﻠﻬﺎ‬
‫ﺍﻟﻜﻬﻨﻮﺕ ﻭ ﻳﺮﻭﺝ ﻟﻬﺎ ﻳﺄﺟﻮﺝ‬
‫ﺃﻥ ﻻ ﻳﻨﺤﺪﺭ ﺇﻟﻰ ﻣﺴﺘﻮﻯ‬
‫ﻳﺄﺟﻮﺝ ﻭ ﺇﻧّﻤﺎ ﻳﺪﺭﺱ ﺍﻟﻘﺮﺁﻥ‬
‫ﺩﺭﺍﺳﺔ ﻣﻮﺿﻮﻋﻴﺔ ﻣﻦ ﺩﺍﺧﻠﻪ ﻭ‬
‫ﻣﻦ ﺩﺍﺧﻠﻪ ﻓﻘﻂ‪.‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻣﺸﺎﻫﺪﺓ ﻣﻠﻔﻪ ﺍﻟﺸﺨﺼﻲ‬
‫ﺇﺭﺳﺎﻝ ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ ﺇﻟﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﺃﺿﻒ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﺇﻟﻰ ﻗﺎﺋﻤﺔ ﺍﻷﺻﺪﻗﺎء‬
‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 2‬‬ ‫‪04-05-2007, 12:21 PM‬‬
‫ﻣﻌﺎﺫ ﺃﺣﻤﺪ ﺃﻣﻴﻦ‬
‫ﺿﻴﻒ‬

‫ﺍﺍﻻﺳﺘﺎﺫ ﺍﺑﻦ ﻧﺒﻲ ‪.‬ﺗﺤﻴﺎﺗﻲ ﻟﻚ‬ ‫‪: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺍﻥ ﺍﻟﻌﻘﻞ ﺑﻤﺎ ﻫﻮ ﻋﻘﻞ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﺳﺘﻌﺎﺏ ﻣﺎ ﺗﻘﻮﻟﻪ ‪..‬ﻫﻞ ﻳﻌﻘﻞ ﻣﺜﻼ‬
‫‪n/a: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬
‫ﺍﻥ ﻳﺮﺳﻞ ﺍﻟﺮﺏ ﻛﺘﺎﺏ ﺍﻟﻰ ﺍﻟﺒﺪﻭ ‪...‬ﻭﻫﻮ ﻳﻌﻠﻢ ﺑﻤﺼﻴﺮ ‪.‬ﻩ ‪.‬ﺍﻭ ﺍﻥ ﺍﻟﺮﺏ‬
‫ﻳﺠﻬﻞ ﺍﻭ ﻳﻌﻠﻢ ﻭﻣﻊ ﺩﻟﻚ ﺍﺳﺘﻤﺘﻊ ﺑﺮﺅﻳﺔ ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻫﻲ ﺗﺘﺼﺎﺭﻉ‬ ‫‪: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬
‫ﻭﺗﺒﻨﻲ ﺍﻟﻤﺠﺪ ﺍﻻﺳﻼﻣﻲ ﻭﺗﺴﺒﻲ ﻭﺗﻨﻬﺐ ﺑﺎﺳﻢ ﺍﻟﻘﺮﺍﻥ ‪....‬ﺍﻡ ﺍﻧﻪ ﻋﺎﺟﺰ‬
‫ﻋﻦ ﺍﻟﺘﺪﺧﻞ ‪..‬ﺍﺩﻥ ﻟﺪﻳﻨﺎ ﺍﻻﻥ‬
‫ﻋﺠﺰ‬
‫ﺟﻬﻞ‬
‫ﻋﻠﻢ ﻭﻋﺠﺰ‪.‬‬
‫ﺣﺐ ﻣﺸﺎﻫﺪﺓ ﺍﻟﺒﺸﺮ ﻭﻫﻢ ﻳﺘﻘﺎﺗﻠﻮﻥ ﻣﻦ ﺍﺟﻞ ﻓﻚ ﺍﻟﻄﻼﺳﻢ ﺍﻟﺘﻲ ﺍﻧﺰﻟﻬﺎ‬
‫ﺛﻢ ﻣﺎ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻭﺭﺍء ﻛﻞ ﻫﺪﺍ ﺍﻟﺘﻌﺐ ‪....‬؟؟؟؟؟؟؟؟‬
‫ﺛﻢ ﺍﻳﻌﻘﻞ ﺍﻥ ﻳﺘﻮﺍﺻﻞ ﺍﻟﺮﺏ ﻣﻊ ﻣﺤﻠﻮﻗﺎﺗﻪ ﺑﻠﻐﺔ ﻳﺠﻬﻠﻮﻧﻬﺎ ‪....‬ﺍﺳﺌﻠﺔ‬
‫ﻛﺜﻴﺮﺓ ﺗﺤﺘﺎﺝ ﺍﻟﻰ ﺍﻻﺟﺎﺑﺔ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻓﻲ ﻓﻬﻢ ﺗﺄﻭﻳﻠﻚ‪.....‬ﺭﺑﻤﺎ ﻟﻦ‬
‫ﺗﺠﻴﺐ ﻋﻠﻴﻬﺎ ﻭﻟﻜﻨﻬﺎ ﺗﻈﻞ ﺍﺳﺌﻠﺔ ﺟﻮﻫﺮﻳﺔ ﻳﻄﺮﺣﻬﺎ ﺍﻟﻌﻘﻞ ﺍﻟﺒﺸﺮﻱ ‪..‬‬
‫ﺍﻟﺪﻱ ﻣﺎﺯﺍﻝ ﻳﻌﺎﻧﻲ ﻣﻦ ﺟﻬﻞ ﺍﻟﺮﺏ ﺍﻭ ﻏﺮﻭﺭﻩ ﻭﺗﻌﺎﻟﻴﻪ ﻋﻠﻰ‬
‫ﺍﻟﺒﺸﺮ‪......‬ﺗﺤﻴﺎﺗﻲ‬

‫ﻣﻌﺎﺫ ﺃﺣﻤﺪ ﺃﻣﻴﻦ‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 3‬‬ ‫‪04-05-2007, 01:07 PM‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﻋﺰﻳﺰﻱ ﻣﻌﺎﺫ ﻟﻘﺪ ﻧﺴﻴﺖ ﺷﻴﺌﺎ ﺟﻮﻫﺮﻳﺎ ﻓﻲ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺗﺪﺧﻠﻚ ﻭ ﻫﻮ ﺃﻥّ‬ ‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫‪2,442: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

 ‫ﺍﻹﻧﺴﺎﻥ ﺣﺮ‬
‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻭﻫﻮ ﻣﻦ ﻳﺼﻨﻊ ﺗﺎﺭﻳﺨﻪ ﻭ ﻳﻘﺮﺭ ﻭ ﺍﻟﺮّﺏ‬

‫"ﻳﻌﻠﻢ ﺣﻴﺚ ﻳﺠﻌﻞ ﺭﺳﺎﻟﺘﻪ "ﻓﻬﻞ ﻭﺻﻠﻚ‬
‫ﺍﻟﻘﺮءﺍﻥ ﺃﻡ ﻻ ؟؟؟؟؟‬
‫ﺃﻣّﺎ ﻣﻮﺿﻮﻋﻲ ﻓﻼ ﻋﻼﻗﺔ ﻟﻪ ﺑﺴﺆﺍﻟﻚ‬
‫ﺍﻟﻔﻠﺴﻔﻲ ﺑﻘﺪﺭ ﻣﺎ ﻳﺤﺎﻭﻝ ﺗﻮﺿﻴﺢ ﻓﻜﺮﺓ‬
‫ﻭﺟﻮﺩ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ ﺑﻌﻴﺪﺍ‬
‫ﻋﻦ ﺃﻱ ﺑﻨﻴﺔ ﺑﺸﺮﻳﺔ ﺃﻋﺠﻤﻴﺔ‪.‬‬

‫ﺗﺤﻴﺎﺗﻲ ﺍﻷﺧﻮﻳﺔ‬
‫ﺑﻦ ﻧﺒﻲ‬

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

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 4‬‬ ‫‪04-05-2007, 01:28 PM‬‬

‫ﻣﻌﺎﺫ ﺃﺣﻤﺪ ﺃﻣﻴﻦ‬
‫ﺿﻴﻒ‬

‫]ﺍﻹﻧﺴﺎﻥ ﺣﺮ]‪[/quote‬‬ ‫‪: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺍﻻﺳﺘﺎﺩ ﺍﺑﻦ ﻧﺒﻲ ‪...‬ﺗﺤﻴﺎﺗﻲ‬
‫‪n/a: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬
 ‫ﺍﻻﻧﺴﺎﻥ ﻟﻴﺲ ﺣﺮﺍ‪....‬ﺑﻘﺪﺭﻣﺎ ﻫﻮ ﻣﻘﻴﺪ ﻭﻣﺮﺗﺒﻂ ﻣﺴﺘﻮﺍﻩ ﺍﻟﺘﻄﻮﺭﻱ ‪..‬‬ ‫‪: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬
‫ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺎﻥ ﺍﺩﺭﺍﻛﻪ ﻟﻨﻔﺴﻪ ﻭﺣﺮﻳﺘﻪ ﺗﻨﻤﻮ ﻭﺗﺘﺴﻊ ﻣﻊ ﺗﻄﻮﺭﻩ ﺍﻟﻌﻘﻠﻲ‬
‫‪....‬ﻭﻣﻊ ﺩﻟﻚ ﺍﻻﻧﺴﺎﻥ ﻟﻴﺲ ﺣﺮﺍ ﺑﺎﻟﻜﺎﻣﻞ ﻓﻬﻮ ﺧﺎﺿﻊ ﻟﻠﻈﺮﻭﻓﻪ ﻭﺑﻴﺌﺘﻪ‬
‫ﺍﻟﺘﻲ ﺧﻠﻘﻬﺎ ﺍﻭ ﺳﺎﻫﻢ ﻓﻲ ﺧﻠﻘﻬﺎ ﻭﻻ ﻳﻤﻜﻦ ﺍﻥ ﻳﺤﺮﺝ ﻋﻠﻴﻬﺎ ﺍﻻ ﻓﻲ‬
‫ﺣﺪﻭﺩ ﻣﻌﻴﻨﺔ‪..‬ﻣﻦ ﻫﻨﺎ ﻓﺎﻥ ﻣﻌﻨﻰ ﺍﻟﺤﺮﻳﺔ ﺍﻭ ﺍﻻﻧﺴﺎﻥ ﺍﻟﺤﺮ ﻳﺴﻘﻂ‬

‫ﺍﻗﺘﺒﺎﺱ‪:‬‬

‫ﻭﻫﻮ ﻣﻦ ﻳﺼﻨﻊ ﺗﺎﺭﻳﺨﻪ ﻭ ﻳﻘﺮﺭ ﻭ ﺍﻟﺮّﺏ "ﻳﻌﻠﻢ ﺣﻴﺚ ﻳﺠﻌﻞ ﺭﺳﺎﻟﺘﻪ "‬
‫ﻓﻬﻞ ﻭﺻﻠﻚ ﺍﻟﻘﺮءﺍﻥ ﺃﻡ ﻻ ؟؟؟؟؟‬

‫ﺍﻻﻧﺴﺎﻥ ﻳﺼﻨﻊ ﺗﺎﺭﻳﺨﻪ ﺑﻨﻔﺴﻪ ‪ ....‬ﻧﻌﻢ ﻻ ﺍﺣﺪ ﻳﺸﻚ ﻓﻲ ﻫﺪﺍ ‪..‬ﻭﻟﻜﻦ‬

‫ﻛﻴﻒ ﻳﺼﻨﻊ ﺍﻻﻧﺴﺎﻥ ﺗﺎﺭﻳﺨﻪ ‪..‬ﻭﻛﺄﻧﻚ ﺗﺮﻳﺪ ﺍﻥ ﺗﻘﻮﻝ ﻟﻲ ﺍﻥ ﺍﻟﺮﺏ‬
‫ﻋﺒﺎﺭﺓ ﻋﻦ ﻓﺎﻋﻞ ﺧﻴﺮ ‪..‬ﻳﺮﻳﺪ ﺍﻥ ﻳﺨﺮﺝ ﺍﻻﻧﺴﺎﻥ ﻣﻦ ﺟﻬﻠﻪ ﻭﻟﻜﻦ‬
‫ﺍﻻﻧﺴﺎﻥ ﻳﺘﺠﺎﻭﺯ ﺟﻬﻠﻪ ﻓﻲ ﻛﻞ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺗﻄﻮﺭﻩ ‪..‬ﻭﻟﻢ ﻳﻜﻦ‬
‫ﻓﻲ ﺣﺎﺟﺔ ﺍﻟﻰ ﺍﻟﺮﺏ ﺍﻟﺪﻱ ﺯﺍﺩ ﻛﺘﺎﺑﻪ ﺍﻟﻄﻴﻦ ﺑﻠﺔ ﻭﻟﻢ ﻳﻘﺪﻡ ﻟﻼﻧﺴﺎﻥ ﺍﻱ‬
‫ﺧﻴﺮ ﻭﺑﺎﺕ ﺍﻟﺮﺏ ﺑﻬﺪﺍ ﻓﺎﻋﻞ ﺷﺮ ‪....‬ﺗﺤﻴﺎﺗﻲ‬
‫]‪[/quote][/quote][/size‬‬

‫ﻣﻌﺎﺫ ﺃﺣﻤﺪ ﺃﻣﻴﻦ‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 5‬‬ ‫‪04-08-2007, 02:41 AM‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺍﻟﺴﻴﺪ ﻣﻌﺎﺫ؛‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺍﻟﺮﺏ ﺑﺨﻠﻘﻪ ﺍﻟﻤﺘﻨﻮﻉ ﻟﻸﺣﻴﺎء ﻳﻌﻤﻞ ﻣﻌﻨﺎ‬ ‫‪2,442: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﻛﻤﻌﻠﻢ ﻭ ﻗﺪ ﻧﺨﺘﻠﻒ ﺃﻧﺎ ﻭ ﺃﻧﺖ ﻓﻲ ﺍﻟﺴﻤﻴﺔ‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻓﺘﺴﻤﻲ ﺃﻧﺖ ﻃﺒﻴﻌﺔ ﻣﺎ ﺃﺳﻤﻴﻪ ﺃﻧﺎ ﺭﺑّﺎ ‪.‬ﻭ‬

‫ﻏﻴﺎﺏ ﺍﻟﻬﺪﻯ ﻳﺠﻌﻞ ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ‬
 ‫ﻣﺴﺘﺤﻴﻼ‪ ،‬ﻭ ﻟﻮﻻ ﺍﻷﻋﺸﺎﺏ ﻟﻤﺎ ﺍﻛﺘﺸﻒ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺪﻭﺍء ﻭ ﻟﻮﻻ ﺑﻌﺾ ﺍﻟﻈﻮﺍﻫﺮ‬
‫ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻜﻮﻥ ﻟﻤﺎ ﺍﺭﺗﻘﻰ‬
‫ﺍﻹﻧﺴﺎﻥ ﻟﻤﻌﺮﻓﺔ ﻣﻴﻜﺎﻧﻴﻚ ﺍﻟﻜﻢ ﻭ ﻻ ﺍﻟﻨﺴﺒﻴﺔ‬
‫ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﺍﻹﻧﺴﺎﻥ ﺣﺮ ﻓﻲ ﺇﺭﺍﺩﺗﻪ ﺃﻣّﺎ ﺣﺪﻳﺜﻚ ﻓﻬﻮ‬
‫ﻋﻦ ﺍﻟﻤﺸﻴﺌﺔ‪.‬‬
‫ﺍﻟﻤﺸﻴﺌﺔ ﻫﻲ ﺗﺠﺴﻴﺪ ﻟﻺﺍﺭﺩﺓ ﻭ ﻫﻲ ﺗﺸﻴﻲء‬
‫ﻟﻤﺎ ﺃﺭﻳﺪﻩ‪.‬‬
‫ﺃﺭﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺤﻠﻖ ﻓﻲ ﺍﻟﺠﻮ ﻭ ﻫﺬﻩ‬
‫ﺍﻹﺭﺍﺩﺓ ﺣﺮّﺓ ﺃﻣﺎ ﺗﺤﻠﻴﻘﻪ ﻓﻌﻼ ﻭ ﺗﺤﻮﻝ‬
‫ﺇﺭﺍﺩﺗﻪ ﺇﻟﻰ ﻣﺸﻴﺌﺔ ﻓﻬﻮ ﺑﻔﻌﻞ ﻣﻌﺮﻓﺘﻪ‬
‫ﺑﺎﻟﺴﻨﻦ" ‪.‬ﻓﻤﺎ ﺗﺸﺎءﻭﻥ ﺇ ّﻻ ﺃﻥ ﻳﺸﺎء ﺍﷲ "‬
‫ﺃﻱ ﺃﻥّ ﺗﺠﺴﻴﺪ ﺍﻹﺭﺍﺩﺓ ﺧﺎﺿﻊ ﻟﻠﺴﻨﻦ ﻭ‬
‫ﻣﻌﺮﻓﺘﻬﺎ ﺑﻤﻌﺮﻓﺔ ﺣﺪﻭﺩﻫﺎ ﻭ ﺍﻟﺬﻱ ﺗﺴﺎﻭﺕ‬
‫ﺇﺭﺍﺩﺗﻪ ﻭ ﻣﺸﻴﺌﺘﻪ ﻫﻮ ﺍﷲ ﻭﺣﺪﻩ "ﺇﻧّﻤﺎ‬
‫ﺃﻣﺮﻩ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﻛﻦ‬
‫ﻓﻴﻜﻮﻥ‪".‬‬
‫ﻓﺎﻟﻘﻮﻝ ﺑﺘﺮﺍﺩﻑ ﺍﻟﻤﺸﻴﺌﺔ ﻭ ﺍﻹﺭﺍﺩﺓ ﺃﺩﻯ‬
‫ﺇﻟﻰ ﺍﻟﻘﻮﻝ ﺑﺎﻟﺠﺒﺮ ﻣﻦ ﺑﻌﺾ ﺍﻟﻤﺬﺍﻫﺐ‬
‫ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻭ ﺍﻟﻘﻮﻝ ﺑﻤﺸﻴﺌﺔ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﻤﻄﻠﻘﺔ ﻋﻨﺪ ﺑﻌﻀﻬﺎ ﺍﻷﺧﺮ ﻭ ﻛﻼ ﺍﻷﻣﺮﻳﻦ‬
‫ﻣﺮﻓﻮﺽ ﻓﻲ ﺍﻟﻘﺮءﺍﻥ‪.‬‬
‫ﻓﺤﺮﻳﺘﻚ ﻓﻲ ﺇﺭﺍﺩﺗﻚ ﺃﻣّﺎ ﻣﺸﻴﺌﺘﻚ ﻓﻤﺘﻌﻠﻘﺔ‬
‫ﺑﺠﻬﺪﻙ‪.‬‬
‫ﻭ ﺍﻟﻨﺎﺱ ﺗﻘﻮﻝ ﺍﻟﻴﻮﻡ ﺃﻥّ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺗﺤﺮﺭ‬
‫ﻣﻦ ﺟﺎﺫﺑﻴﺔ ﻛﻮﻛﺐ ﺍﻷﺭﺽ ﻭ ﻫﺬﺍ ﻛﻼﻡ‬
‫ﺻﺤﻴﺢ ﻓﺤﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ ﺃﺗﺖ ﺑﻌﺪ ﺗﺤﻮﻳﻠﻪ‬
‫ﻹﺭﺍﺩﺗﻪ ﺇﻟﻰ ﻣﺸﻴﺌﺔ ﺑﻌﺪ ﺃﻥ ﺷﻐ ّﻞ ﺑﻌﻀﺎ ﻣﻦ‬
‫ﺑﺮﻧﺎﻣﺞ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ‪.‬‬
 ‫ﻭ ﺃﺭﻯ ﺃﻧّﻚ ﺗﺮﻳﺪ ﺣﺮﻳﺔ ﻣﻨﻔﺼﻠﺔ ﻋﻦ‬
‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﻮﻧﻴﺔ ﻭ ﻣﻌﺮﻓﺘﻬﺎ ﻭ ﻋﻠﻴﻪ ﺃﻗﻮﻝ‬
‫ﻟﻚ ‪:‬ﺃﺣﻼﻣﺎ ﺳﻌﻴﺪﺓ ﻓﻲ ﺑﻠﺪ ﻟﻮﻳﺲ ﻛﺎﺭﻭﻝ‪.‬‬

‫ﺗﺤﻴﺎﺗﻲ ﺍﻷﺧﻮﻳﺔ‬
‫ﺑﻦ ﻧﺒﻲ‬

‫‪02:44 AM.‬‬ ‫ﺁﺧﺮ ﺗﻌﺪﻳﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ ﻳﻮﻡ ‪ 04-08-2007‬ﻓﻲ‬

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

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 6‬‬ ‫‪04-08-2007, 01:23 PM‬‬

‫ﻣﻌﺎﺫ ﺃﺣﻤﺪ ﺃﻣﻴﻦ‬
‫ﺿﻴﻒ‬
‫ﺍﻗﺘﺒﺎﺱ‪:‬‬
‫‪: ÑÞã ÇáÚÖæíÉ‬‬

‫ﺍﻟﺮﺏ ﺑﺨﻠﻘﻪ ﺍﻟﻤﺘﻨﻮﻉ ﻟﻸﺣﻴﺎء ﻳﻌﻤﻞ ﻣﻌﻨﺎ ﻛﻤﻌﻠﻢ ﻭ ﻗﺪ ﻧﺨﺘﻠﻒ ﺃﻧﺎ ﻭ ﺃﻧﺖ‬ ‫‪n/a: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬
‫ﻓﻲ ﺍﻟﺴﻤﻴﺔ ﻓﺘﺴﻤﻲ ﺃﻧﺖ ﻃﺒﻴﻌﺔ ﻣﺎ ﺃﺳﻤﻴﻪ ﺃﻧﺎ ﺭﺑّﺎ ‪.‬ﻭ ﻏﻴﺎﺏ ﺍﻟﻬﺪﻯ‬ ‫‪: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬
‫ﻳﺠﻌﻞ ﻣﻌﺮﻓﺔ ﺍﻟﺴﻨﻦ ﻣﺴﺘﺤﻴﻼ‪ ،‬ﻭ ﻟﻮﻻ ﺍﻷﻋﺸﺎﺏ ﻟﻤﺎ ﺍﻛﺘﺸﻒ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﺪﻭﺍء ﻭ ﻟﻮﻻ ﺑﻌﺾ ﺍﻟﻈﻮﺍﻫﺮ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﻓﻲ ﺍﻟﻜﻮﻥ ﻟﻤﺎ ﺍﺭﺗﻘﻰ‬
‫ﺍﻹﻧﺴﺎﻥ ﻟﻤﻌﺮﻓﺔ ﻣﻴﻜﺎﻧﻴﻚ ﺍﻟﻜﻢ ﻭ ﻻ ﺍﻟﻨﺴﺒﻴﺔ ﺍﻟﻌﺎﻣﺔ‬

‫ﺍﻻﺳﺘﺎﺩ ﺍﺑﻦ ﻧﺒﻲ ﺗﺤﻴﺎﺗﻲ‬

‫ﻣﺎﺩﺍ ﺗﻘﺼﺪ ﺑﻜﻠﻤﺔ ﺧﻠﻖ ‪.........‬؟‬
‫ﺑﺨﺼﻮﺹ ﺍﻟﺤﺮﻳﺔ ‪.....‬ﺭﺑﻤﺎ ﻧﺨﺘﻠﻒ ﻓﻲ ﻓﻬﻤﻬﺎ ‪..‬ﻓﻜﻞ ﻳﻨﻄﻠﻖ ﻣﻦ ﺑﻴﺌﺔ‬
 ‫ﻭﺍﺭﺿﻴﺔ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﺟﻞ ﺍﻥ ﻳﻌﻄﻲ ﺗﻌﺮﻳﻔﺎ ﻣﻌﻴﻨﺎ ﻟﻠﺤﺮﻳﺔ ﺑﻤﺎ ﻫﻲ‬
‫ﻣﻔﻬﻮﻡ ﻭﺳﻠﻮﻙ‪..‬‬
‫ﺍﻧﺖ ﻗﻠﺖ ﺍﻥ ﻫﺪﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻭ ﻟﻠﻐﺔ ﻫﺪﺍ ﺍﻟﻜﺘﺎﺏ ﺟﺪﺭﻳﺔ‪...‬ﺑﻤﻌﻨﻰ ﺍﺧﺮ‬
‫ﺍﻟﻬﻴﺔ ‪...‬ﺍﺭﺳﻠﻬﺎ ﺍﷲ ﺍﻭ ﺍﻟﺮﺏ ﺗﻌﺎﻟﻲ ﺍﻟﻰ ﻓﺌﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ‪.‬ﻣﻦ ﺍﺟﻞ‬
‫ﻏﺎﻳﺎﺕ ﻛﺜﻴﺮﺓ‪..‬‬
‫ﻭﻟﻜﻨﻚ ﺗﻘﻮﻝ ﺍﻥ ﻫﺪﻩ ﺍﻟﻠﻐﺔ ﻋﺒﺎﺭﺍﺕ ﺷﻔﺎﺭﺍﺕ ﻗﺎﻡ ﺍﻫﻞ ﻣﻜﺔ ﺑﺘﻔﺴﻴﺮﻫﺎ‬
‫ﺣﺴﺐ ﺍﻫﻮﺍءﻫﻢ ﻭﻣﺼﺎﻟﺤﻬﻢ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻳﺔ ‪..‬ﺍﻟﺴﺆﺍﻝ‬
‫ﺑﻤﺎ ﺍﻥ ﺍﷲ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻭﻳﻌﻠﻢ ﻧﻔﺴﻴﺔ ﺍﻭﻟﺌﻚ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﺳﻴﻔﻌﻠﻮﻥ ﺑﻬﺪﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ‪..‬ﻓﻠﻴﻤﺎﺩﺍ ﺍﺭﺳﻠﻪ ﺍﻟﻴﻬﻢ ‪..‬ﻫﺪﺍ ﻫﻮ ﺟﻮﻫﺮ ﺍﻟﺴﺆﺍﻝ ﻭﺟﻮﻫﺮ‬
‫ﻣﺪﺍﺧﻠﺘﻲ ‪..‬ﻭﻟﻴﻤﺎﺩﺍ ﻟﻢ ﻳﺨﺎﻃﺒﻬﻢ ﺑﻠﻐﺘﻬﻢ‪.....‬‬

‫ﻣﻌﺎﺫ ﺃﺣﻤﺪ ﺃﻣﻴﻦ‬

‫ﺭﻗﻢ ﺍﻟﻤﺸﺎﺭﻛﺔ ‪: 7‬‬ ‫‪04-08-2007, 01:33 PM‬‬

‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
‫ﻋﻀﻮ ﻛﺎﺗﺐ‬

‫ﺍﻟﺨﻠﻖ ﺩﺍﺋﻤﺎ ﻋﻤﻠﻴﺔ ﻧﻘﻞ ﻣﻦ ﺣﺎﻟﺔ ﺇﻟﻰ‬ ‫‪Sep 2006: ÇáÇäÊÓÇÈ‬‬

‫ﺃﺧﺮﻯ ﺑﺘﻐﻴﻴﺮ ﻋﻼﻗﺎﺕ ﺍﻷﺷﻴﺎء ﺑﻴﻨﻬﺎ ﺩﺍﺧﻞ‬ ‫‪3: ÑÞã ÇáÚÖæíÉ‬‬

‫ﻧﻔﺲ ﺍﻟﻤﺠﻤﻮﻋﺔ‪.‬‬ ‫‪2,442: ÚÏÏ ÇáãÔÇÑßÇÊ‬‬

‫ﻓﺘﻜﻮﻳﻦ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻣﻦ ﺫﺭﺍﺕ ﺍﻟﻜﻮﻥ ﻭ‬

‫‪10: ÚÏÏ ÇáÜäÜÜÞÜÜÇØ‬‬

‫ﻫﻲ ﻋﻤﻠﻴﺔ ﺧﻠﻖ‪.‬‬

‫ﺍﷲ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ‪.‬ﻧﻌﻢ ﻓﺴﻨﻨﻪ ﺷﺎﻫﺪﺓ ﻋﻠﻰ‬

‫ﺍﻟﻌﻠﻢ ﺍﻟﻤﺒﺜﻮﺙ‪ ،‬ﻭ ﺃﻥ ﻻ ﺷﻲء ﻳﺨﺮﺝ ﻋﻦ‬
‫ﺍﻟﻌﻠﻢ ﻓﻲ ﺍﻟﺴﻤﺎء ﻭ ﺍﻷﺭﺽ ﻓﻜﻞ ﺷﻲء‬
‫ﻣﺴﺠﻞ ﻭ ﻛﻞ ﺃﻣﺮ ﻣﺴﻨﻮﻥ‪ ،‬ﻟﻜﻦ ﺍﷲ ﻟﻴﺲ‬
‫ﺫﺍﺗﺎ ﺩﺍﺧﻠﺔ ﻓﻲ ﺍﻟﺰﻣﻦ ‪ ،‬ﻓﺎﻟﺪﺍﺧﻞ ﻓﻲ ﺍﻟﺰﻣﻦ‬
‫ﻣﺨﻠﻮﻕ ﻫﻮ ﺑﻨﻔﺴﻪ ﺧﺎﻟﻖ ﻭ ﻟﻴﺲ ﻣﻦ‬
 ‫ﺻﻼﺣﻴﺎﺗﻪ ﺭﺳﻢ ﺃﻋﻤﺎﻟﻨﺎ ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ ﺑﻞ‬
‫ﻓﻘﻂ ﻫﺪﺍﻳﺘﻨﺎ ﻟﻺﺿﻄﻼﻉ ﺑﻤﻬﻤﺔ ﺍﻟﺨﻼﻓﺔ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻟﻢ ﻳﺮﺳﻞ ﻟﻠﻘﺮﺷﻴﻴﻦ ﺑﻞ‬
‫ﻟﻠﻌﺎﻟﻤﻴﻦ ﻭ ﺇﺧﺘﻴﺎﺭ ﻗﺮﻳﺶ ﺩﻟﻴﻞ ﻋﻠﻢ ﻣﺤﻴﻂ‬
‫ﺇﺫ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﺮءﺍﻧﻴﺔ ﻭﺻﻠﺖ ﺇﻟﻴﻨﺎ ﻭ ﻫﻲ‬
‫ﺑﻴﻨﻨﺎ ﺭﻏﻢ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻭ ﺍﻹﺷﻜﺎﻻﺕ ﻭ ﺭﻏﻢ‬
‫ﺇﺣﺘﺮﺍﻡ ﻫﺬﺍ ﺍﻟﻤﺨﻠﻮﻕ ﻟﺤﺮﻳﺔ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻓﺈﺧﺘﻴﺎﺭ ﺍﻟﻤﻜﺎﻥ ﻭ ﺷﺨﺺ ﺍﻟﻨﺒﻲ ﻭ ﻣﺤﻴﻄﻪ‬
‫ﺩﻟﻴﻞ ﻋﻠﻢ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﻤﺨﻠﻮﻕ ﺍﻟﺮّﺏ ﻳﻌﻠﻢ ﺳﻨﻦ ﺍﻟﻜﻮﻥ ﻋﻠﻤﺎ‬
‫ﻣﺤﻴﻄﺎ ﺷﺎﻣﻼ ﻭ ﻳﻌﻠﻢ ﺳﺮ ﺍﻟﺨﻠﻖ ﻭ ﻟﻜﻦ‬
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‫ﺇﺧﺘﻴﺎﺭﻧﺎ‪ ،‬ﺑﺘﻌﺒﻴﺮﻧﺎ ﺍﻟﺤﺎﻟﻲ ﻫﻮ ﺍﻟﻤﺨﻠﻮﻕ‬
‫ﺍﻷﻛﺜﺮ ﺩﻳﻤﻮﻗﺮﺍﻃﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻓﻲ‬
‫ﺇﺣﺘﺮﺍﻡ ﻣﻦ ﺧﻠﻘﻪ ﻭ ﻋﻠّﻤﻪ‪.‬‬

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‫ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻤﺰﻳﺪ ﻣﻦ ﺍﻟﻤﺸﺎﺭﻛﺎﺕ ﺍﻟﻤﻜﺘﻮﺑﺔ ﺑﻮﺍﺳﻄﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻧﺒﻲ‬
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