‫ﺍﻟﻔﹶﺼﻞ ﺍﻟﺴﱠﺎﺩﺱ‪:‬‬

‫ﻃﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

 ‫‪٢٦٦‬‬

‫ﲤﻬﻴﺪ‬
‫ﺍﳌﺼﺎﺩﺭ ﺍﻟﻄﱠﻘﺴﻴﱠﺔ ﺍﻟﱵ ﺗﻐ ﱢﻄﻲ ﺷﺮﺡ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻫﻲ ﻣﺼﺎﺩﺭ ﳏﺼﻮﺭﺓ‬
‫ﻣﺎ ﺑﲔ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺮﱠﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﻭﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻟﻠﻤﻴﻼﺩ‪ ،‬ﺃﻱ ﻋﻠﻰ‬
‫ﻣﺪﻯ ﺳﺘﱠﺔ ﻗﺮﻭﻥ‪ .‬ﻓﺄﻗﺪﻣﻬﺎ ﻫﻮ ”ﺍﺠﻤﻟﻤﻮﻉ ﺍﳌﺒﺎﺭَﻙ“ ﻻﺑﻦ ﹶﻛﺒَﺮ‪ ،‬ﺳﻨﺔ ‪١٣٠٨‬ﻡ‪،‬‬
‫ﻭﺃﺣﺪﺛﻬﺎ ﻫﻮ ”ﻛﺘﺎﺏ ﺍﻟﻠﻘﱠﺎﻥ ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﺳﻨﺔ ‪١٩٢١‬ﻡ“‪.‬‬

‫ﻭﻃﻘﺲ ”ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ“‪ ،‬ﻫﻮ ﺍﻟﻄﱠﻘﺲ ﺍﻟﺬﻱ ﲤﺎﺭﺳﻪ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠـﺔ‬

‫ﺍﻟﻴَﻮﻡ‪ ،‬ﰲ ﻋﺼﺮ ﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻌﻨﺼﺮﺓ‪ ،‬ﺍﺣﺘﻔﺎ ﹰﻻ ﲝﻠﻮﻝ ﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ ﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻌﲔ‬
‫ﰲ ﺍﻟﻌُﻠﻴﱠﺔ ﰲ ﺍﻟﻴَﻮﻡ ﺍﳋﻤﺴﲔ ﻟﻘﻴﺎﻣﺔ ﺍﳌﺨﻠﱢﺺ‪ ،‬ﺃﻭ ﺑﻌﺪ ﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻣﻦ ﺻـﻌﻮﺩﻩ‬
‫ﺍﻷﺧﲑ ﺇﱃ ﺍﻟﺴﱠﻤﺎﺀ‪ .‬ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻃﻘﺲ ”ﺍﻟﺮﱠﻛﻌﺔ“‪ ،‬ﻭﻟﻴﺲ ”ﺍﻟﺴﱠﺠﺪﺓ“‪.‬‬

‫ﻭﺟﺪﻳﺮ ﺑﺎﻟﺬﱢﻛﺮ ﻫﻨﺎ‪ ،‬ﺃﻧﻪ ﻃﻘﺲٌ ﻣﺸﺘَﺮﻙ ﺑﲔ ﲨﻴﻊ ﺍﻟﻜﻨﺎﺋﺲ ﺍﻟﺸﱠﺮﻗﻴﱠﺔ‪،‬‬

‫ﻭﻫﻮ ﰲ ﻣﻌﻈﻤﻬﺎ ﳏﺼﻮﺭ ﰲ ﺛﻼﺙ ﺻﻠﻮﺍﺕ‪ ،‬ﻳﻄﻠـﺐ ﻓﻴﻬـﺎ ﺍﳌﺆﻣﻨـﻮﻥ‬
‫ﺑﺎﺑﺘﻬﺎﻝ‪ ،‬ﳎﻲﺀ ﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸﺪُﺱ‪ ،‬ﻭﻳﺘﻠﻮﻫﺎ ﺍﻟﻜﺎﻫﻦ ﻭﺍﳌﺆﻣﻨﻮﻥ ﺳﺎﺟﺪﻭﻥ)‪.(١‬‬

‫ﻭﻫﻮ ﻣﺎ ﳒﺪﻩ ﺃﻳﻀﺎﹰ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠﺔ‪ .‬ﺃﻣﱠﺎ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﱠـﺔ‬

‫ﻓﺘﺤﻮﻱ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺳﺒﻊ ﺻﻠﻮﺍﺕ‪ ،‬ﺗُﺘﻤﱠﻢ ﺑﻌﺪ ﺍﻟ ﹸﻘﺪﱠﺍﺱ ﺻﺒﺎﺣﹰﺎ‪ ،‬ﺑﺮﻏﻢ ﺃ ﱠﻥ ﹸﻛﺘُﺐ‬
‫ﺍﻟﺮﱡﻭﻡ ﺗﺬﻛﺮ ﺃﻬﻧﺎ ﺗُﺘﻤﱠﻢ ﰲ ﻋﺸﻴﱠﺔ ﺍﻷﺣﺪ)‪.(٢‬‬

‫ﻭﻳﺬﻛﺮ ﺍﻷﺏ ﺟﺮﺍﺳﻴﻤﻮﺱ ﻣﺴﺮﱠﻩ ﰲ ﻛﺘﺎﺑﻪ ”ﺍﻷﻧﻮﺍﺭ ﰲ ﺍﻷﺳﺮﺍﺭ“ ﺃ ﱠﻥ‬

‫‪ -١‬ﺍﻟﻄﱡﻘﻮﺱ ﺍﻟﺸﱠﺮﻗﻴﱠﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪١٧٦‬‬
‫‪ -٢‬ﺍﻷﺳﺘﺎﺫ ﻳﺴﱠﻰ ﻋﺒﺪ ﺍﳌﺴﻴﺢ‪ ،‬ﺭﺳﺎﻟﺔ ﻣﺎﺭ ﻣﻴﻨﺎ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ‪ ،‬ﺹ ‪٨٢‬‬
‫‪Cf. also O.H.E. Burmester, The Egyptian or Coptic Church ..., op. cit., p. 303.‬‬
‫‪٢٦٧‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫ﻃﻘﺲ ﺍﻟﻌﻨﺼﺮﺓ ﻗﺪ ﺃﻟﱠﻔﻪ ﻛ ﱞﻞ ﻣﻦ ﹸﻗﺰﻣﺎ ﺍﻷﺟﻴﻮﺑـﻮﻟﻴﱵ ﻭﻳﻮﺣﻨﱠـﺎ ﺍﻟﺪﱢﻣﺸـﻘﻲ‬

‫)‪٧٤٩-٦٧٥‬ﻡ( ﺃﻱ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﱠﺎﻣﻦ ﺍﳌﻴﻼﺩﻱ)‪.(٣‬‬

‫ﻭﻛﺎﻥ ﺍﻟﺪﱡﻛﺘﻮﺭ ﺑﻮﺭﻣﺴﺘﺮ ‪ O.H.E. Burmester‬ﺍﳌﻌـﺮﻭﻑ ﺑﺄﲝﺎﺛـﻪ ﰲ‬

‫ﺍﻟﻘﺒﻄﱠﻴﺎﺕ‪ ،‬ﻗﺪ ﹶﺫ ﹶﻛ َﺮ ﺃ ﱠﻥ ﺃﻗﺪﻡ ﳐﻄﻮﻁ ﻗﺒﻄﻲ ﳛﻮﻱ ﻃﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠـﺠﺪﺓ‪،‬‬
‫ﳏﻔﻮﻅ ﰲ ﻛﻨﻴﺴﺔ ﺍﻟﺴﱢﻴﺪﺓ ﺍﻟﻌﺬﺭﺍﺀ ﲝﺎﺭﺓ ﺍﻟﺮﱡﻭﻡ ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﻳﻌـﻮﺩ ﺗـﺎﺭﻳﺦ‬
‫ﻧﺴﺎﺧﺘﻪ ﺇﱃ ﺳﻨﺔ ‪١٣١٦‬ﻡ‪ ،‬ﻭﻫﻮ ﺍﳌﺨﻄﻮﻁ ﺍﶈﻔﻮﻅ ﺍﻵﻥ ﰲ ﻣﻜﺘﺒﺔ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ‬
‫ﲢﺖ ﺭﻗﻢ )ﻃﻘﺲ ‪.(٤)(٤٢‬‬

‫ﺺ‬
‫ﻭﻟﻜﻦ ﺃﻗﺪﻡ ﳐﻄﻮﻁ ﻗﺒﻄﻲ ‪ -‬ﻣﻌﺮﻭﻑ ﺣـﱴ ﺍﻵﻥ ‪ -‬ﻳـﺬﻛﺮ ﻧـ ﱠ‬
‫ﺻﻠﻮﺍﺕ ﻃﻘﺲ ﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺑﺎﻟﻘﺒﻄﻴﱠﺔ ﻭﺍﻟﻌﺮﺑﻴﱠﺔ ﻋﻠﻰ ﻬﻧـﺮﻳﻦ ﻣﺘـﻮﺍﺯﻳﲔ‪ ،‬ﻫـﻮ‬
‫ﳐﻄﻮﻁ )ﻗﺒﻄﻲ ‪) (١١٢‬ﺑﻮﺭﺟﻴﺎ( )‪ ١٩٣‬ﻭﺭﻗﺔ( ﲟﻜﺘﺒﺔ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ‪ ،‬ﻭﻫﻮ ﺑﺎﺳـﻢ‬
‫”ﺍﺠﻤﻟﻤﻮﻉ ﺍﳌﺒﺎﺭَﻙ“ ﺑﺎﻫﺘﻤﺎﻡ ﴰﺲ ﺍﻟﺮﱢﺋﺎﺳﺔ ﺍﺑﻦ ﹶﻛﺒَﺮ )‪١٣٢٤+‬ﻡ(‪ ،‬ﻭﺗـﺎﺭﻳﺦ‬
‫ﻧﺴﺎﺧﺘﻪ ﻫﻮ ‪ ١٠٢٤‬ﺷﻬﺪﺍﺀ‪١٣٠٨ /‬ﻡ)‪.(٥‬‬

‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃ ﱠﻥ ﺍﺑﻦ ﹶﻛﺒَﺮ ﻧﻔﺴﻪ‪ ،‬ﻳﻌﻮﺩ ﻭﻳُﻠﺨﱢﺺ ﻣﺮﱠﺓ ﺃﹸﺧـﺮﻯ ﻫـﺬﺍ‬

‫‪ -٣‬ﺟﺮﺍﺳﻴﻤﻮﺱ ﻣﺴﺮﱠﻩ‪ ،‬ﺍﻷﻧﻮﺍﺭ ﰲ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪ ،‬ﺹ ‪ ،١١٩‬ﺣﺎﺷﻴﺔ ﺭﻗﻢ ‪١‬‬
‫‪4- Cf. O.H.E. Burmester, The Office of Genuflexion on White Sunday, 1934.‬‬
‫ﺍﻧﻈﺮ ﺹ )‪ (١٩‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﲞﺼﻮﺹ ﻫﺬﺍ ﺍﳌﺨﻄﻮﻁ‪ ،‬ﻭﻫﻮ ﳏﻔﻮﻅ ﺍﻵﻥ ﰲ ﻣﻜﺘﺒﺔ‬
‫ﺍﻟﻔﺎﺗﻴﻜﺎﻥ‪ ،‬ﲢﺖ ﺭﻗﻢ )ﻗﺒﻄﻲ ‪.(٤٢‬‬
‫‪ -٥‬ﻭﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺄﻗﺪﻡ ﳐﻄﻮﻁ ﻣﻌﺮﻭﻑ ﺣﱴ ﺍﻵﻥ ﳛﻮﻱ ﻃﻘﺲ ﺻـﻼﺓ ﺍﻟﺴﱠـﺠﺪﺓ ﻫـﻮ‬
‫ﺍﳌﺨﻄﻮﻁ ﺭﻗﻢ )ﻗﺒﻄﻲ ‪ (١١٢‬ﲟﻜﺘﺒﺔ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ‪ ،‬ﻭﺗﺎﺭﳜﻪ ﺳﻨﺔ ‪ ١٠٢٤‬ﺷﻬﺪﺍﺀ‪١٣٠٨ /‬ﻡ‪ .‬ﻭﻳﻠﻴـﻪ‬
‫ﺍﳌﺨﻄﻮﻁ ﺭﻗﻢ )ﻗﺒﻄﻲ ‪ (٤٢‬ﲟﻜﺘﺒﺔ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺗﺎﺭﳜﻪ ﻫﻮ ﺳﻨﺔ ‪ ١٠٣٢‬ﺷﻬﺪﺍﺀ‪١٣١٦ /‬ﻡ‪.‬‬
‫ﻭﻳﻠﻴﻪ ﺍﳌﺨﻄﻮﻁ ﺭﻗﻢ )ﻃﻘﺲ ‪ /٣٣١‬ﲰﻴﻜﻪ ‪ /١٤٤‬ﺟﺮﺍﻑ ‪ (٦٩٦‬ﲟﻜﺘﺒﺔ ﺍﳌﺘﺤـﻒ ﺍﻟﻘﺒﻄـﻲ‬
‫ﺑﺎﻟﻘﺎﻫﺮﺓ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﻮﺩ ﺗﺎﺭﻳﺦ ﻧﺴﺎﺧﺘﻪ ﺇﱃ ﺳﻨﺔ ‪١٣٧٤‬ﻡ‪.‬‬
‫ﻭﳛﻮﻱ ﳐﻄﻮﻁ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ )ﻗﺒﻄﻲ ‪ (١١٢‬ﻣﻮﺿﻮﻋﺎﺕ ﻟﻴﺘﻮﺭﺟﻴﱠﺔ ﻛﺜﲑﺓ‪ ،‬ﺫﻛﺮﻬﺗﺎ ﺗﻔﺼﻴ ﹰ‬
‫ﻼ‬
‫ﰲ ﻛﺘﺎﺏ ”ﺍﳌﻴﻼﺩ ﺍﻟﺒﺘﻮﱄ ﻭﺍﻟﻈﱡﻬﻮﺭ ﺍﻹﳍﻲ“‪ ،‬ﻓﺎﺭﺟﻊ ﺇﻟﻴﻬﺎ ﺇﻥ ﺷﺌﺖ‪.‬‬
 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٦٨‬‬

‫ﺍﻟﻄﱠﻘﺲ ﰲ ﺍﻟﺒَﺎﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ ﻣﻦ ﻛﺘﺎﺑﻪ ”ﻣﺼﺒﺎﺡ ﺍﻟﻈﱡﻠﻤﺔ ﻭﺇﻳﻀـﺎﺡ‬

‫ﺍﳋﺪﻣﺔ“‪ ،‬ﺑﺎﻟﻘﺒﻄﻴﱠﺔ ﻭﺍﻟﻌﺮﺑﻴﱠﺔ‪ ،‬ﺑﻌﺪ ﺳﻨﺔ ‪١٣٠٨‬ﻡ)‪ .(٦‬ﻭﻫﻮ ﻣﺎ ﺳﻮﻑ ﺃﻋﻮﺩ ﺇﱃ‬
‫ﻼ ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬‫ﺷﺮﺣﻪ ﺗﻔﺼﻴ ﹰ‬

‫ﻭﻣﻌﲎ ﻫﺬﺍ‪ ،‬ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠﺔ ﻛﺘﺎﺏ ﺻﻠﻮﺍﺕ ﳜﺘﺺ ﻬﺑﺬﻩ‬
‫ﺍﳋﺪﻣﺔ‪ ،‬ﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺜﱠﺎﻟﺚ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ ﻋﻠﻰ ﺃﻗﻞ ﺗﻘﺪﻳﺮ‪ .‬ﻭﺃﻗﺪﻡ ﻃﺒﻌﺘـﺎﻥ‬
‫ﳍﺬﻩ ﺍﳋﺪﻣﺔ ﳘﺎ‪:‬‬
‫ﺍﻟﻄﱠﺒﻌﺔ ﺍﻷﻭﱃ‪ :‬ﺗﺮﺩ ﰲ ﺍﳉﺰﺀ ﺍﻟﺜﱠﺎﱐ ﻣﻦ ”ﺇﻓﺨﻮﻟﻮﺟﻴـﻮﻥ ﺍﻟﻄﱡـﻮﺧﻲ“‬
‫ﺑﺎﻟﻘﺒﻄﻴﱠﺔ ﻭﺍﻟﻌﺮﺑﻴﱠﺔ‪ .‬ﻭﻫﻮ ﺍﻹﻓﺨﻮﻟﻮﺟﻴﻮﻥ ﺍﻟﺬﻱ ﻃﺒﻌﻪ ﺭﻭﻓﺎﺋﻴﻞ ﺍﻟﻄﱡـﻮﺧﻲ ﰲ‬
‫ﺭﻭﻣﺎ ﺳﻨﺔ ‪ ١٤٧٨‬ﻟﻠﺸﱡﻬﺪﺍﺀ‪ /‬ﻭﻫﻲ ﺳﻨﺔ ‪ ١٧٦٢‬ﻟﻠﺘﱠﺠﺴﱡﺪ ﺍﻹﳍﻲ‪.‬‬

‫ﺍﻟﻄﱠﺒﻌﺔ ﺍﻟﺜﱠﺎﻧﻴﺔ‪ :‬ﺗﺮﺩ ﰲ ”ﻛﺘﺎﺏ ﺍﻟﻠﻘﱠﺎﻥ ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﺳﻨﺔ ‪١٩٢١‬ﻡ“‬

‫ﺑﺎﻟﻘﺒﻄﻴﱠﺔ ﻭﺍﻟﻌﺮﺑﻴﱠﺔ‪ .‬ﻭﻗﺪ ﻃﹸﺒﻊ ﺍﻟﻜﺘﺎﺏ ﰲ ﻋﺼﺮ ﺍﻟﺒﺎﺑﺎ ﻛﲑﻟﱡﺲ ﺍﳋﺎﻣﺲ‪.‬‬

‫ﻭﲡﺪﺭ ﺍﻹﺷﺎﺭﺓ ﻫﻨﺎ‪ ،‬ﺇﱃ ﺃ ﱠﻥ ﺃﻗﺪﻡ ﺇﺷﺎﺭﺓ ﻋﻦ ﻫﺬﻩ ﺍﳋﺪﻣـﺔ‪ ،‬ﳒـﺪﻫﺎ ﰲ‬

‫ﻛﺘﺎﺏ ”ﻋﺎﺩﺍﺕ ﺍﻷﻗﺒﺎﻁ“ ﻟﻸﻧﺒﺎ ﻣﻴﺨﺎﺋﻴﻞ ﻣﻄﺮﺍﻥ ﺩﻣﻴـﺎﻁ ﺍﻟـﺬﻱ ﻋـﺎﺵ ﰲ‬
‫ﰱ ﺑﻌﺪ ﺳﻨﺔ ‪١٢٠٨‬ﻡ‪ ،‬ﺣﻴﺚ‬ ‫ﺍﻟﻨﱢﺼﻒ ﺍﻟﺜﱠﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﱠﺎﱐ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﻭﺗﻮ ﱠ‬
‫ﻳﻬﺎﺟﻢ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﻟﺘﱠﺠﺪﻳﺪﺍﺕ ﺍﻟﱵ ﺃﺩﺧﻠﻬﺎ ﺍﻟﻘﺲ ﻣﺮﻗﺲ ﺑـﻦ ﺍﻟﻘﹸﻨـﱪ‬
‫)‪١٢٠٨+‬ﻡ( ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠﺔ‪ ،‬ﻭﻣﻦ ﺑﻴﻨﻬﺎ ”ﺍﻟﺴﱠﺠﺪﺓ ﻳﻮﻡ ﺍﻟﻌﻨﺼﺮﺓ“)‪.(٧‬‬

‫ﻓﻨﻘﺮﺃ ﰲ ﳐﻄﻮﻁ ﺭﻗﻢ )ﻋﺮﰊ ‪ (١٥٩‬ﲟﻜﺘﺒﺔ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ‪ ،‬ﻭﺭﻗﺔ )‪٤‬ﻅ( ﻣـﺎ‬

‫ﻳﻠﻲ ﺑﻨﺼﱢﻪ‪” :‬ﺍﻟﺴﱡﺠﻮﺩ ﻳﻮﻡ ﺍﻷﺣﺪ ﺍﻟﻌﻨﺼﺮﺓ ﺑﻌﺪ ﺍﻟﻘﹸﺮﺑـﺎﻥ“‪ .‬ﱠﰒ ﻧﻘـﺮﺃ ﰲ‬
‫‪ -٦‬ﺃﻇ ﱡﻦ ﺃ ﱠﻥ ﺍﺑﻦ ﹶﻛﺒَﺮ )‪١٣٢٤+‬ﻡ( ﻗﺪ ﹶﻛَﺘ َ‬
‫ﺐ ﻛﺘﺎﺑﻪ ﺍﻟﺸﱠﻬﲑ ”ﻣﺼﺒﺎﺡ ﺍﻟﻈﱡﻠﻤﺔ ﻭﺇﻳﻀﺎﺡ‬
‫ﺍﳋﺪﻣﺔ“ ﰲ ﺃﻭﺍﺧﺮ ﺣﻴﺎﺗﻪ‪ ،‬ﺑﺪﺀًﺍ ﻣﻦ ﺳﻨﺔ ‪١٣٢٠‬ﻡ‪ ،‬ﺃﻭ ‪١٣٢١‬ﻡ‪ ،‬ﺃﻱ ﺑﻌﺪ ﻫﺮﻭﺑﻪ ﻣـﻦ‬
‫ﺟﺮﱠﺍﺀ ﺍﻻﺿﻄﻬﺎﺩ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻭﻗﻊ ﻋﻠﻰ ﻧﺼﺎﺭﻯ ﻣﺼﺮ ﺁﻧﺌﺬ‪.‬‬
‫‪7- Cf. Graf G., Geschichte, II, op. cit., p. 334.‬‬
‫‪٢٦٩‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫ﺍﻟﻮﺭﻗﺎﺕ )‪٥‬ﻅ‪٦ ،‬ﺝ( ﻣﺎ ﻳﻠﻲ ﺑﻨﺼﱢﻪ‪” :‬ﻭﺃﻣﱠﺎ ﺍﻟﺴﱡﺠﻮﺩ ﰲ ﻳﻮﻡ ﻋﻴﺪ ﺍﳋﻤﺴﲔ‪،‬‬
‫ﻓﻔﻴﻪ ﺛﻼﺛﺔ ﺃﺣﻮﺍﻝ ﻣﻜﺮﻭﻫﺔ ﻗﺪ ﻣﻨﻊ ﺍﻟﺘﱠﻼﻣﻴﺬ ﻭﺃﺗﺒﺎﻋﻬﻢ‪ ،‬ﻣﻨﻬﺎ‪ .‬ﻭﻫﻮ ﺍﻟﺴﱡﺠﻮﺩ‬
‫ﰲ ﻳﻮﻡ ﺍﻷﺣﺪ‪ ،‬ﻭﺍﻟﺴﱡﺠﻮﺩ ﺑﻌﺪ ﺍﻟﻘﹸﺮﺑﺎﻥ‪ ،‬ﻭﺍﻟﺴﱡﺠﻮﺩ ﰲ )ﻳﻮﻡ( ﺍﳋﻤﺴﲔ“‪.‬‬

‫ﻓﻬﺬﻩ ﻫﻲ ﺃﻗﺪﻡ ﺇﺷﺎﺭﺓ ﻋﻦ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﺍﻟﱵ ﻧﻌﺮﻑ ﻣﻨﻬﺎ‪ ،‬ﺃ ﱠﻥ ﺍﻟـﺬﻱ‬
‫ﺃﺩﺧﻠﻬﺎ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠﺔ ﻫﻮ ﺍﻟﻘﺲ ﻣـﺮﻗﺲ ﺑـﻦ ﺍﻟﻘﹸﻨـﱪ )‪١٢٠٨+‬ﻡ(‪،‬‬
‫ﻭﻛﺎﻧﺖ ﲤﺎﺭَﺱ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﺑﻌﺪ ﺍﻻﻧﺘﻬﺎﺀ ﻣﻦ ﺍﻟﺘﱠﻨﺎﻭﻝ ﻣﻦ ﺍﻷﺳﺮﺍﺭ ﺍﳌﻘﺪﱠﺳـﺔ‪.‬‬
‫ﻭﻗﺪ ﻫﺎﺟﻢ ﺍﻷﻧﺒﺎ ﻣﻴﺨﺎﺋﻴﻞ ﻣﻄﺮﺍﻥ ﺩﻣﻴﺎﻁ )ﺗﻨﻴﱠﺢ ﺑﻌﺪ ﺳـﻨﺔ ‪١٢٠٨‬ﻡ(‪ ،‬ﻫـﺬﻩ‬
‫ﺍﻟﻌﺎﺩﺓ ﺍﻟﱵ ﺍﺳﺘﺠﺪﱠﺕ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠﺔ‪.‬‬

‫ﻭﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ‪ ،‬ﻓﻠﻴﺴﺖ ﻟﺪﻳﻨﺎ ﺃﻳﱠﺔ ﺷﻬﺎﺩﺍﺕ ﻭﺛﺎﺋﻘﻴﱠﺔ ﻋـﻦ ﻫـﺬﻩ‬
‫ﺍﳋﺪﻣﺔ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠﺔ‪ ،‬ﺣﱴ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺜﱠﺎﻟﺚ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪ .‬ﺇﺫ‬
‫ﻱ ﺫﻛﺮ ﳍﺎ‪.‬‬
‫ﺗﺼﻤُﺖ ﲨﻴ ُﻊ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻄﱠﻘﺴﻴﱠﺔ ﺍﳌﻌﺮﻭﻓﺔ ﻟﺪﻳﻨﺎ ﺣﱴ ﺍﻵﻥ‪ ،‬ﻋﻦ ﺃ ﱢ‬
‫ﻓﺈﻥ ﺭﺟﻌﻨﺎ ﺇﱃ ﻗﻮﺍﻧﲔ ﺍﻟﺒﺎﺑﺎ ﻛﲑﻟﱡﺲ ﺑﻦ ﻟﻘﻠﻖ )‪١٢٤٣-١٢٣٥‬ﻡ(‪ ،‬ﺍﳋﺎﺻـﺔ‬
‫ﺑﺘﻮﺯﻳﻊ ﺍﳋﺪﻣﺔ ﺍﻟﱢﻠﻴﺘﻮﺭﺟﻴﱠﺔ ﰲ ﺍﻷﻋﻴﺎﺩ ﻋﻠﻰ ﺍﻟﻜﻬﻨﺔ ﻭﺗﻮﺯﻳﻊ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻋﻠـﻰ‬
‫ﻱ ﺫﻛﺮ ﳍﺬﻩ ﺍﳋﺪﻣﺔ‪ .‬ﺣﻴﺚ ﻳﺬﻛﺮ‬ ‫ﺍﻟﺸﱠﻤﺎﻣﺴﺔ ﻭﻣﺎ ﺷﺎَﺑﻪ ﺫﻟﻚ‪ ،‬ﻻ ﳒﺪ ﻋﻨﺪﻩ ﺃ ﱡ‬
‫ﻓﻘﻂ ﺃ ﱠﻥ ﺍﻷﻋﻴﺎﺩ ﺍﻟﻜﺒﺎﺭ ﺍﳌﺨﺼﻮﺻﺔ ﻟﻜﺒﺎﺭ ﺍﻟﻘﺴﻮﺱ‪ ،‬ﻭﻛﺒﺎﺭ ﺍﻟﺸﱠﻤﺎﻣﺴﺔ‪ ،‬ﻫﻲ‬
‫ﺍﺛﲏ ﻋﺸﺮ ﻋﻴﺪﺍﹰ‪ ،‬ﻭﻣﻦ ﺑﻴﻨﻬﺎ ﻳﺬﻛﺮ ﻋﻴﺪ ﺍﳋﻤﺴﲔ‪ ،‬ﻭﻫـﻮ ﺣﻠـﻮﻝ ﺍﻟـﺮﱡﻭﺡ‬
‫ﺍﻟ ﹸﻘﺪُﺱ‪ .‬ﻭﻫﻮ ﻳﻌﲏ ﻫﻨﺎ ﺧﺪﻣﺔ ﺍﻟ ﹸﻘﺪﱠﺍﺱ ﺍﻹﳍﻲ ﰲ ﻫﺬﺍ ﺍﻟﻌﻴﺪ‪.‬‬

‫ﻭﻣﻦ ﰒﱠ‪ ،‬ﻭﲝﺴﺐ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﱵ ﺃﻣﺎﻣﻨﺎ‪ ،‬ﻗﺪ ﻋُﺮﻓﺖ ﻫﺬﻩ ﺍﳋﺪﻣـﺔ ﺃ ﱠﻭ ﹰﻻ ﰲ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺒﻴﺰﻧﻄﻴﱠﺔ‪ ،‬ﰲ ﻏﻀﻮﻥ ﺍﻟﻨﱢﺼﻒ ﺍﻟﺜﱠﺎﱐ ﻣﻦ ﺍﻟﻘـﺮﻥ ﺍﻟﺜﱠـﺎﱐ ﻋﺸـﺮ‬
‫ﺍﳌﻴﻼﺩﻱ)‪ ،(٨‬ﻭﻣﻨﻬﺎ ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﻟﻜﻨﺎﺋﺲ ﺍﻟﺸﱠﺮﻗﻴﱠﺔ ﺍﻷُﺧﺮﻯ‪ .‬ﻭﺟـﺮﺕ ﳏﺎﻭﻟـﺔ‬
‫ﺇﺩﺧﺎﳍﺎ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠﺔ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻘﺮﻥ ﺍﻟﺜﱠﺎﱐ ﻋﺸﺮ ﻭﺃﻭﺍﺋـﻞ ﺍﻟﻘـﺮﻥ‬

‫‪ -٨‬ﺳﻴﺄﰐ ﺷﺮﺡ ﺫﻟﻚ ﰲ ﺹ )‪ (٢٧٨‬ﻭﻣﺎ ﻳﻠﻴﻬﺎ‪.‬‬

 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٧٠‬‬

‫ﺍﻟﺜﱠﺎﻟﺚ ﻋﺸﺮ ﻟﻠﻤﻴﻼﺩ‪ ،‬ﻭﻟﻜﻨﱠﻬﺎ ﺗﻮﻗﱠﻔﺖ ﺑﺴﺒﺐ ﻣﻘﺎﻭﻣﺔ ﺍﻷﻧﺒﺎ ﻣﻴﺨﺎﺋﻴﻞ ﻣﻄـﺮﺍﻥ‬
‫ﺩﻣﻴﺎﻁ ﳍﺎ ﻛﺸﻲﺀ ﻣﺴﺘﺤ َﺪﺙ ﰲ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﱠﰒ ﻋﺎﺩﺕ ﺇﱃ ﺍﻟﻈﱡﻬﻮﺭ ﻣﺮﱠﺓ ﺃﹸﺧﺮﻯ ﰲ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠﺔ‪ ،‬ﰲ ﻏﻀﻮﻥ ﺍﻟﻨﱢﺼﻒ ﺍﻟﺜﱠﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﱠﺎﻟﺚ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪.‬‬

‫ﻣﻴﻌﺎﺩ ﺍﻻﺣﺘﻔﺎﻝ ﺑﻄﻘﺲ ﻫﺬﺍ ﺍﻟﻌﻴﺪ‬

‫ﺇ ﱠﻥ ﻓﺮﺍﺩﺓ ﻃﻘﺲ ”ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ“‪ ،‬ﺗﻜ ُﻤﻦ ﰲ ﺃﻧﻪ ﺍﻟﻄﱠﻘﺲ ﺍﻟﻮﺣﻴﺪ ﰲ‬
‫ﺍﻟﺴﱠﻨﺔ ﺍﻟﻠﱢﻴﺘﻮﺭﺟﻴﱠﺔ ﺍﻟﺬﻱ ﲤﺎﺭﺳﻪ ﺍﻟﻜﻨﻴﺴﺔ ﰲ ﻋﻴـﺪ ﺳـﻴﱢﺪﻱ‪ ،‬ﺑﻌﻴـﺪﹰﺍ ﻋـﻦ‬
‫ﺍﻹﻓﺨﺎﺭﺳﺘﻴﱠﺎ‪ ،‬ﻣﺮﻛﺰ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﻟﻌﻴﺪ ﻭﺟﻮﻫﺮﻩ‪ .‬ﺣﻴﺚ ﲤﺎﺭﺳﻪ ﺍﻟﻜﻨﻴﺴـﺔ ﰲ‬
‫ﻋﺼﺮ ﻋﻴﺪ ﺍﻟﻌﻨﺼﺮﺓ‪ ،‬ﺃﻱ ﰲ ﺍﻟﺴﱠﺎﻋﺔ ﺍﻟﺘﱠﺎﺳﻌﺔ ﻣﻦ ﺍﻟﻨﱠﻬﺎﺭ )ﺍﻟﺜﱠﺎﻟﺜﺔ ﺑﻌﺪ ﺍﻟﻈﱡﻬـﺮ‪،‬‬
‫ﺑﺎﻟﱠﺘﻮﻗﻴﺖ ﺍﻹﻓﺮﳒﻲ(‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺬﻛﺮﻩ ﺍﺑﻦ ﺳﺒﺎﻉ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻘـﺮﻥ ﺍﻟﺜﱠﺎﻟـﺚ‬
‫ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ)‪ ،(٩‬ﻭﺍﺑﻦ ﹶﻛﺒَﺮ ﺃﻳﻀﹰﺎ)‪ .(١٠‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺮﱠﻏﻢ ﻣﻦ ﺃ ﱠﻥ ﺣﻠـﻮﻝ‬
‫ﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ ﻛﺎﻥ ﰲ ﺍﻟﺴﱠﺎﻋﺔ ﺍﻟﺜﱠﺎﻟﺜﺔ ﻣﻦ ﺍﻟﻨﱠﻬﺎﺭ )ﺍﻟﺘﱠﺎﺳﻌﺔ ﺻﺒﺎﺣﹰﺎ ﺑﺎﻟﱠﺘﻮﻗﻴﺖ‬
‫ﺍﻹﻓﺮﳒﻲ( ﲝﺴﺐ ﻗﻮﻝ ﺍﻟﻘﺪﱢﻳﺲ ﺑﻄﺮﺱ ﺍﻟﺮﱠﺳﻮﻝ)‪ ،(١١‬ﻭﻫﻮ ﻧﻔﺴـﻪ ﻭﻗـﺖ‬
‫ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﻹﻓﺨﺎﺭﺳﺘﻴﱠﺎ!‬

‫ﻱ ﻛﺘﺎﺏ ﻃﻘﺴﻲ ﺳﺒﺐ ﺫﻟﻚ ﺍﻷﻣﺮ‪ .‬ﺃﻣﱠﺎ ﺍﺑﻦ ﺳﺒﺎﻉ‪ ،‬ﻓﻔﻲ‬ ‫ﻭﱂ ﻳﺸﺮﺡ ﺃ ﱡ‬
‫ﺗﻌﻠﻴﻠﻪ ﻟﺴﺒﺐ ﺍﺳﺘﺨﺪﺍﻡ ﺍﻟﺒُﺨﻮﺭ ﺍﻟﺬﻱ ﻳُﺮﻓﻊ ﻋﻦ ﺍﳌﻨﺘﻘﻠﲔ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣـﺔ‪،‬‬
‫ﻓﻘﺪ ﺃﺷﺎﺭ ﺑﻄﺮﻳﻘﺔ ﻏﲑ ﻣﺒﺎﺷﺮﺓ ﺇﱃ ﺳﺒﺐ ﺗﺄ ﱡﺧﺮ ﺍﻻﺣﺘﻔﺎﻝ ﻬﺑﺬﻩ ﺍﳌﻨﺎﺳـﺒﺔ ﺇﱃ‬
‫ﻋﺼﺮ ﺫﻟﻚ ﺍﻟﻴَﻮﻡ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬
‫”ﰲ ﺗﻠﻚ ﺍﻟﻠﱠﻴﻠﺔ ﺗُﺴﺠﻦ ﺍﻟﻨﱡﻔﻮﺱ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻄﻠﻮﻗﺔ ﺃﻳﺎﻡ ﺍﳋﻤﺴﲔ‪ ،‬ﻷ ﱠﻥ‬
‫ﻓﺮﺡ ﺍﻟﺮﱠﺏ ﺍﻟﺬﻱ ﻗﺎﻡ ﻣﻦ ﺍﻷﻣﻮﺍﺕ ﻭﺃﻋﺘﻖ ﻛ ﱠﻞ ﻣﻦ ﻛﺎﻥ ﰲ ﺍﻟﻌﺬﺍﺏ ﰲ ﻣﺪﱠﺓ‬

‫‪ -٩‬ﺍﻧﻈﺮ‪) :‬ﺹ ‪ (٣٩‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬

‫‪ -١٠‬ﺍﻧﻈﺮ‪) :‬ﺹ ‪ ،٤٤‬ﺑﻨﺪ ‪ ،(٦‬ﻭ )ﺹ ‪ (٥٦‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫‪ -١١‬ﺍﻧﻈﺮ‪ :‬ﺃﻋﻤﺎﻝ ‪١٥:٢‬‬
‫‪٢٧١‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫ﻫﺬﻩ ﺍﳋﻤﺴﲔ ﻳﻮﻣﺎﹰ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﻛ ﱢﻞ ﻟﻴﻠﺔ ﺃﺣﺪ ﺑﻄﻮﻝ ﺍﻟﺴﱠﻨﺔ“‪ .‬ﻭﻫﻮ ﺗﻌﻠﻴﻞ‬
‫ﻳﻨﻔﺮﺩ ﺑﻪ ﺍﺑﻦ ﺳﺒﺎﻉ‪ ،‬ﻭﺳﻮﻑ ﺃﻋﻮﺩ ﺇﻟﻴﻪ ﻣﺮﱠﺓ ﺃﹸﺧﺮﻯ‪.‬‬

‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﹶﻛﺒَﺮ )‪١٣٢٤+‬ﻡ( ﻋﻦ ﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻌﻨﺼﺮﺓ‪ ...” :‬ﻭﻓﻴـﻪ ﻳُﻌﻤـﻞ‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﻟﻠﺜﱠﺎﻟﻮﺙ ﺍﳌﻘﺪﱠﺱ ﻋﺸﻴﱠﺔ‪ ،‬ﺍﻗﺘﻔﺎ ًﺀ ﻵﺛﺎﺭ ﺍﻟ ﱡﺮﺳُﻞ‪ ،‬ﻓﺈﻬﻧﻢ ﺳﺠﺪﻭﺍ ﻭﺷﻜﺮﻭﺍ‬
‫ﳌﺎ ﺃﻭﺗﻮﻩ ﻣﻦ ﺭﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ“)‪ .(١٢‬ﻭﻫﻮ ﺑﺬﻟﻚ ﱂ ﻳﺸﺮﺡ ﻟﻨﺎ ﺍﻟﺴﱠﺒﺐ‪.‬‬

‫ﺃﻣﱠﺎ ”ﻛﺘﺎﺏ ﺍﻟﻠﻘﱠﺎﻥ ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﺳﻨﺔ ‪١٩٢١‬ﻡ“‪ ،‬ﻓﻘﺪ ﺣﺎﻭﻝ‬

‫ﺃﻥ ﻳﺸﺮﺡ ﻫﺬﻩ ﺍﳉﺰﺋﻴﱠﺔ ‪ -‬ﻭﻟﻜﻦ ﺩﻭﻥ ﺟﺪﻭﻯ ‪ -‬ﻓﻴﻘﻮﻝ‪” :‬ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺃﻥ‬
‫ﺗُﻘﺎﻡ ﺻﻠﻮﺍﺕ ﺍﻟﺴﱠﺠﺪﺓ ﰲ ﺍﻟﺴﱠﺎﻋﺔ ﺍﻟﺘﱠﺎﺳﻌﺔ )ﻋﺮﺑﻴ‪‬ﺎ( ﻣﻦ ﻳﻮﻡ ﺍﻷﺣﺪ‪ ،‬ﻣـﻊ ﺃ ﱠﻥ‬
‫ﻞ ﻋﻠﻰ ﺍﻟ ﱡﺮﺳُﻞ ﰲ ﺍﻟﺴﱠﺎﻋﺔ ﺍﻟﺜﱠﺎﻟﺜﺔ ﺻـﺒﺎﺣﹰﺎ )ﺃﻋﻤـﺎﻝ‬
‫ﺣﻠﻮﻝ ﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ ﺣ ﱠ‬
‫‪ .(١٥:٢‬ﻭﻻ ﳜﻔﻰ ﺃ ﱠﻥ ﺍﷲ ﻗﺪ ﺃﻣﺮ ﺷﻌﺒﻪ ﻗﺪﳝﹰﺎ ﺑﻌﻤﻞ ﺍﻟﻔﺼﺢ ﻋﻨـﺪ ﻏـﺮﻭﺏ‬
‫ﺍﻟﺸﱠﻤﺲ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺧﺮﺟﻮﺍ ﻓﻴﻪ ﻣﻦ ﻣﺼﺮ )ﺗﺜﻨﻴﺔ ‪ .(٦:١٦‬ﻭﰲ‬
‫ﻋﻴﺪ ﺍﳋﻤﺴﲔ ﺑﻌﺪ ﺍﻟﻔﺼﺢ ﺃﻋﻄﻰ ﺍﷲ ﺍﻟﺸﱠﺮﻳﻌﺔ ﳌﻮﺳﻰ‪ .‬ﻭﻋﻠﻰ ﺫﻟﻚ ﺭﺗﱠﺒـﺖ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﻋﻤﻞ ﺍﻟﺴﱠﺠﺪﺓ ﰲ ﺍﻟﺴﱠﺎﻋﺔ ﺍﻟﺘﱠﺎﺳﻌﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﱠﻥ ﻳﺴﻮﻉ ﻓﺼـﺤﻨﺎ‬
‫ﺍﻟﺬﻱ ﺫﹸﺑﺢ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﻗﺖ )ﻣﱴ ‪ (٤٩:٢٧‬ﺃﻱ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛـﺎﻥ‬
‫ﻳُﺬﺑﺢ ﻓﻴﻪ ﺧﺮﻭﻑ ﺍﻟﻔﺼﺢ‪ ،‬ﺇﺫ ﺍﺭﺗﻔﻊ ﺑﻴﻤﲔ ﺍﷲ ﻭﺃﺧﺬ ﻣﻮﻋﺪ ﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ‬
‫ﻭﺳﻜﺒﻪ ﻋﻠﻰ ﺗﻼﻣﻴﺬﻩ ﻳﻮﻡ ﺍﳋﻤﺴﲔ ﻣﻦ ﻗﻴﺎﻣﺘﻪ )ﺃﻋﻤﺎﻝ ‪ ... (٣٣:٢‬ﺍﱁ“‪.‬‬

‫ﺃﻣﱠﺎ ﺍﻟﻌﺎﱂ ﺍﻟﻠﱢﻴﺘﻮﺭﺟﻲ ﺃﻧﻄﻮﻥ ﺑﻮﻣﺸـﺘﺎﺭﻙ ‪ Anton Baumstark‬ﻓﻘـﺪ‬

‫ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻜﺸﻒ ﻋﻦ ﺳﺒﺐ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﺣﲔ ﲢ ﱠﺪﺙ ﻋﻦ ﺍﻷﺻﻮﻝ ﺍﻷﻭﱃ‬
‫ﻟﻄﻘﺲ ﺍﻻﺣﺘﻔﺎﻝ ﻬﺑﺬﺍ ﺍﻟﻴَﻮﻡ‪ ،‬ﻭﺃﻧﻪ ﺍﻧﺘﻘﻞ ﻣﻦ ﺃﻭﺭﺷﻠﻴﻢ ﺇﱃ ﺑﻘﻴﱠـﺔ ﺍﻟﻄﱡﻘـﻮﺱ‬
‫ﺍﻷُﺧﺮﻯ‪ .‬ﻭ ﹶﺫ ﹶﻛ َﺮ ﺃ ﱠﻥ ﺍﻻﺣﺘﻔﺎﻝ ﺑﻪ ﰲ ﺃﻭﺭﺷﻠﻴﻢ‪ ،‬ﻛﺎﻥ ﳚﺮﻱ ﰲ ﻋﺼﺮ ﻳـﻮﻡ‬
‫ﺍﻟﻌﻨﺼﺮﺓ ﻭﻟﻴﺲ ﰲ ﺍﻟﺼﱠﺒﺎﺡ ‪ -‬ﻭﻫﻮ ﺍﻟﻮﻗﺖ ﺍﻟﻔﻌﻠﻲ ﺍﻟﺬﻱ ﺣ ﱠﻞ ﻓﻴـﻪ ﺍﻟـﺮﱡﻭﺡ‬

‫‪ -١٢‬ﺍﻧﻈﺮ )ﺹ ‪ ،٤٤‬ﺍﻟﺒﻨﺪ ‪.(٦‬‬

 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٧٢‬‬

‫ﺍﻟ ﹸﻘﺪُﺱ ﻋﻠﻰ ﺍﻟﺘﱠﻼﻣﻴﺬ‪ ،‬ﻭﻋﻠﻰ ﺍﺠﻤﻟﺘﻤﻌﲔ ﻣﻌﻬﻢ‪ ،‬ﰲ ﺍﻟﻌُﻠﻴﱠﺔ‪ ،‬ﻛﻤﺎ ﻳﺬﻛﺮ ﺳـﻔﺮ‬
‫ﺍﻷﻋﻤﺎﻝ ‪ -‬ﻭﺫﻟﻚ ﻷ ﱠﻥ ﻋﻴﺪ ﺍﻟﺒﻨﺪﻳﻜﺴﱵ ﰲ ﻛﻨﻴﺴﺔ ﺃﻭﺭﺷﻠﻴﻢ ﱂ ﻳﻜﻦ ﻋﻴـﺪﹰﺍ‬
‫ﺼﺎ ﻓﻘﻂ ﲝﻠﻮﻝ ﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻫﻮ ﺍﻟﻴَﻮﻡ ﺍﻟﺬﻱ ﻳُﺤﺘﻔﻞ ﻓﻴﻪ ﺑﻜ ﱢﻞ‬ ‫ﳐﺘ ‪‬‬
‫(‬‫‪١٣‬‬ ‫)‬
‫ﻣﺮﺍﺣﻞ ﺗﺪﺑﲑ ﺍﳋﻼﺹ ﺍﻟﺬﻱ ﺃﻛﻤﻠﻪ ﺍﻟﺮﱠﺏ ﻷﺟﻠﻨﺎ )ﺍﳌﻴﻼﺩ ‪ -‬ﺍﻟﻐﻄﺎﺱ ‪-‬‬
‫ﺍﻵﻻﻡ ‪ -‬ﺍﻟﻘﻴﺎﻣﺔ ‪ -‬ﺍﻟﺼﱡﻌﻮﺩ(‪ ،‬ﻭﰲ ﺫﺍﺕ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺷﻬﺪﺕ ﺃﺣﺪﺍﺙ ﻫﺬﺍ‬
‫ﺍﳋﻼﺹ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻘﺪﱠﺳﺔ‪ .‬ﻓﻬﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺸﱡﻤﻮﱄ ﻟﻠﻌﻴﺪ‪ ،‬ﻛﺎﻥ ﻫـﻮ ﺍﳌﻌـﲎ‬
‫ﺍﻟﺬﻱ ﺩﺍﺭﺕ ﺣﻮﻟﻪ ﻛﻞﱡ ﻃﻘﻮﺱ ﻭﻣﺮﺍﺳﻴﻢ ﻫﺬﺍ ﺍﻟﻴَﻮﻡ ﰲ ﺃﻭﺭﺷـﻠﻴﻢ‪ ،‬ﻛﻤـﺎ‬
‫ﺷﺎﻫﺪﻬﺗﺎ ﺍﻟﺴﱠﺎﺋﺤﺔ ﺍﻷﺳﺒﺎﻧﻴﺔ ﺇﳚﲑﻳﺎ)‪) (١٤‬ﺍﻟﻘﺮﻥ ﺍﻟﺮﱠﺍﺑـﻊ( ﰲ ﺣـﺪﻳﺜﻬﺎ ﻋـﻦ‬
‫ﺍﳌﻮﻛﺐ ﺍﻟﺬﻱ ﻛﺎﻥ ﳚﺮﻱ ﺍﻻﺣﺘﻔﺎﻝ ﺑﻪ ﺑﻌﺪ ﹸﻇﻬﺮ ﺫﻟﻚ ﺍﻟﻴَﻮﻡ‪ ،‬ﺣﻴﺚ ﻳﺘﱠﺠـﻪ‬
‫ﺍﳉﻤﻊ ﻣﻊ ﺍﻹﻛﻠﲑﻭﺱ ﺇﱃ ﺟﺒﻞ ﺍﻟﺰﱠﻳﺘﻮﻥ‪ ،‬ﻟﻴﺼﻨﻌﻮﺍ ﻫﻨﺎﻙ ﺗﺬﻛﺎﺭ ﺻﻌﻮﺩ ﺍﻟﺮﱠﺏ‬
‫ﺇﱃ ﺍﻟﺴﱠﻤﺎﺀ‪ .‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﻳﺘﺒﻌﻪ ﺑﺎﻟﻀﱠﺮﻭﺭﺓ ﺍﻻﺣﺘﻔﺎﻝ ﲝﻠﻮﻝ ﺍﻟﺮﱡﻭﺡ ﺍﻟﻘﹸـﺪُﺱ‬
‫ﹸﻗﺮﺏ ﻬﻧﺎﻳﺔ ﻫﺬﺍ ﺍﻟﻴَﻮﻡ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﱠﺒﺐ ﺍﳌﻌﻘﻮﻝ‪ ،‬ﺍﻟﺬﻱ ﳝﻜﻦ ﺃﻥ ﳛﻞ ﻫـﺬﺍ‬
‫ﺍﻟﻠﱡﻐﺰ ﺍﻟﻠﱢﻴﺘﻮﺭﺟﻲ)‪.(١٥‬‬

‫ﻓﻴﻘﻮﻝ ﺍﻟﻌﺎﱂ ﺃﻧﻄﻮﻥ ﺑﻮﻣﺸﺘﺎﺭﻙ ‪” : Anton Baumstark‬ﻫﻨﺎﻙ ﳑﺎﺭﺳﺔ‬

‫ﻟﻴﺘﻮﺭﺟﻴﱠﺔ ﺃﹸﺧﺮﻯ ﺧﺎﺻﺔ ﺑﻄﻘﺲ ﺃﻭﺭﺷﻠﻴﻢ ﻧﻔﺴـﻪ‪ ،‬ﻭﻟﻜﻨﱠﻬـﺎ ﺍﻧﺘﺸـﺮﺕ ﰲ‬
‫ﺍﻟﺸﱠﺮﻕ‪ ،‬ﻭﺗﻌﺪﱠﺕ ﺃﻳﻀﹰﺎ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻄﱠﻘﺲ ﺍﻟﺒﻴﺰﻧﻄﻲ‪ ،‬ﻭﻫﻲ ﺍﻟﺜﱠﻼﺙ ﺭﻛﻌﺎﺕ‬

‫‪ -١٣‬ﰲ ﺍﻟﻄﹼﻠﺒﺔ ﺍﻟﱵ ﺗﻌﻘﹸﺐ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻟﺜﺔ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻜﺎﻫﻦ‪” :‬ﻧﺘﻀﺮﻉ ﺇﻟﻴﻚ ﺃﻥ‬
‫ﺗﻘﺒﻞ ﻃﻠﺒﺘﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻴَﻮﻡ ﺍﳌﻘﺪﱠﺱ ﺍﻟﺬﻱ ﻫﻮ ﻛﻤﺎﻝ ﻛ ﱢﻞ ﺷﻲﺀ ‪.“...‬‬
‫‪14- A. Baumstark, Comparative Liturgy, op. cit., p. 160.‬‬
‫‪ -١٥‬ﻛﺎﻥ ﺍﳌﺘﻨﻴﱢﺢ ﻧﻴﺎﻓﺔ ﺍﻷﻧﺒﺎ ﻳﺆﺍﻧﺲ ﺃﹸﺳﻘﹸﻒ ﺍﻟﻐﺮﺑﻴﱠـﺔ ﺍﻟﺴﱠـﺎﺑﻖ )‪١٩٧١/١٢/١٢‬ﻡ‪-‬‬
‫ﱃ ﺳﺆﺍ ﹰﻻ ﺳﻨﺔ ‪١٩٨٠‬ﻡ ﻫﻮ‪ :‬ﳌﺎﺫﺍ ﳓﺘﻔﻞ ﲝﻠـﻮﻝ ﺍﻟـﺮﱡﻭﺡ‬ ‫‪١٩٨٧/١١/٤‬ﻡ(‪ ،‬ﻗﺪ ﻭﺟﱠﻪ ﺇ ﱠ‬
‫ﺍﻟ ﹸﻘﺪُﺱ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﰲ ﻋﺼﺮ ﻋﻴﺪ ﺍﻟﻌﻨﺼﺮﺓ‪ ،‬ﻭﻟﻴﺲ ﰲ ﹸﻗﺪﱠﺍﺱ ﺍﻹﻓﺨﺎﺭﺳـﺘﻴﱠﺎ ﻧﻔﺴـﻪ؟‬
‫ﻭﻇﻠﻠﺖ ﺃﲝﺚ ﻋﻦ ﺇﺟﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻃﻴﻠﺔ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ﺗﻘﺮﻳﺒﺎﹰ‪ .‬ﻭﻗﺪ ﻛﺎﻥ ﻟﻨﻴﺎﻓﺘـﻪ‬
‫ﺍﻟﻔﻀﻞ ﰲ ﺇﻟﻘﺎﺀ ﺑﺬﺭﺓ ﺷﺠﺮﺓ ﻫﺬﻩ ﺍﻟﺪﱢﺭﺍﺳﺎﺕ ﺍﻟﻠﱢﻴﺘﻮﺭﺟﻴﱠﺔ‪ .‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺍﻟﺰﱠﺍﺭﻉ ﺷﻴﺌﹰﺎ ﻭﻻ‬
‫ﺍﻟﺴﱠﺎﻗﻲ‪ ،‬ﻭﻟﻜﻨﱠﻪ ﺍﷲ ﺍﻟﺬﻱ ﻳُﻨﻤﻲ‪.‬‬
‫‪٢٧٣‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫‪ Genuflexion‬ﻭﺍﻟﱵ ﲤﺎﺭﺱ ﺑﻌﺪ ﻇﻬﺮ ﻳﻮﻡ ﺃﺣﺪ ﺍﻟﻌﻨﺼﺮﺓ‪ .‬ﻓـﻨﺤﻦ ﳝﻜﻨﻨـﺎ‬

‫ﺑﺴﻬﻮﻟﺔ ﺃﻥ ﻧﺘﺬﻛﺮ ﺫﻟﻚ ﺍﳌﻮﻛﺐ ﺍﻟﺪﱢﻳﲏ ﺍﻟﺬﻱ ﻭﺻﻔﺘﻪ ﺇﳚﲑﻳﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﰲ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﻟﺴﱠﺎﻋﺔ ﺗﻘﺮﻳﺒﹰﺎ )ﺃﻱ ﺍﻟﺮﱠﺍﺑﻌﺔ ﺑﻌﺪ ﺍﻟﻈﱡﻬﺮ( ﺣﻴﺚ ﻳﺼﻞ ﺍﳌﻮﻛﺐ‬
‫ﺇﱃ ﻗ ﱠﻤﺔ ﺟﺒﻞ ﺍﻟﺰﱠﻳﺘﻮﻥ ﻟﻼﺣﺘﻔﺎﻝ ﺑﺘﺬﻛﺎﺭ ﺍﻟﺼﱡﻌﻮﺩ ﰲ ﺗﻔﺼﻴﻼﺕ ﻋﺠﻴﺒـﺔ‪ .‬ﱠﰒ‬
‫ﻳﻌﻮﺩ ﺍﳌﻮﻛﺐ ﻟﻴﻨﺰﻝ ﻣﻦ ﺍﳉﺒﻞ ﺛﺎﻧﻴﺔ‪ ،‬ﻟﻴﺸﻖ ﻃﺮﻳﻘﺔ ﺇﱃ ﻛﻨﻴﺴﺔ ﺻﻬﻴﻮﻥ ‪Sion‬‬
‫ﺣﻴﺚ ﻳﻘﺘﺮﺏ ﺍﻻﺣﺘﻔﺎﻝ ﻣﻦ ﻬﻧﺎﻳﺘﻪ ﻣﻊ ﺧﺪﻣﺔ ﺍﳌﺴﺎﺀ“)‪.(١٦‬‬

‫ﻃﻘﺲ ﺍﻟﺴﱡﺠﻮﺩ ﰲ ﻋﻴﺪ ﺳﻴﱢﺪﻱ!‬

‫ﲤﺎﺭﺱ ﺍﻟﻜﻨﻴﺴﺔ ﺣﺎﻟﻴ‪‬ﺎ ﰲ ﻫﺬﺍ ﺍﻟﻄﱠﻘﺲ‪ ،‬ﺍﻟﺴﱡﺠﻮﺩ ﺍﻟﻜﺎﻣـﻞ ﺇﱃ ﺍﻷﺭﺽ‬
‫ﺑﺮﻏﻢ ﺃﻧﻨﺎ ﻻﺯﻟﻨﺎ ﰲ ﻳﻮﻡ ﺍﻟﺮﱠﺏ‪ .‬ﻭﳓﻦ ﻧﻌﺮﻑ ﺃ ﱠﻥ ﻛ ﱠﻞ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻨﺴﻴﱠﺔ ﲤﻨـﻊ‬
‫ﺍﻟﺴﱡﺠﻮﺩ ﻳﻮﻡ ﺍﻷﺣﺪ)‪ .(١٧‬ﻭﻟﺪﻳﻨﺎ ﺷﻬﺎﺩﺍﺕ ﻣﻨﺬ ﺍﻟﻌﺸﺮﺓ ﺳﻨﻮﺍﺕ ﺍﻷﻭﱃ ﻣـﻦ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺜﱠﺎﻟﺚ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﻳﺘﱠﻀﺢ ﻣﻨﻬﺎ ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﺴﱡـﺠﻮﺩ ‪ Kneeling‬ﰲ‬
‫ﻓﺘﺮﺓ ﺍﳋﻤﺴﲔ ﻳﻮﻣﹰﺎ ﺍﳌﻘﺪﱠﺳﺔ‪ ،‬ﺍﻟﱵ ﺗﻘﻊ ﺑﲔ ﻋﻴﺪ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻋﻴﺪ ﺍﻟﺒﻨﺪﻛﺴﱵ‪.‬‬

‫ﻭﻣﻦ ﻗﻮﻝ ﻟﻠﻌﻼﱠﻣﺔ ﺗﺮﺗﻠﻴﺎﻥ )‪٢٢٥-١٦٠‬ﻡ( ﻧﻌﺮﻑ ﺃ ﱠﻥ ﻋﻴـﺪ ﺍﻟﻌﻨﺼـﺮﺓ‬

‫ﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ‪ ،‬ﻻ ﻳﻨﺒﻐﻲ ﺍﻟﺴﱡﺠﻮﺩ ﻓﻴﻪ‪ .‬ﻓﻴﻘﻮﻝ ﻋﻦ ﻋﺎﺩﺓ ﺍﻟﺴﱡﺠﻮﺩ ﰲ‬
‫ﺍﻟﺼﱠﻼﺓ‪ ،‬ﻭﺃﻬﻧﺎ ﻻ ﺗُﻤﺎﺭﺱ ﰲ ﻋﻴﺪ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻛﻤﺎ ﰲ ﻋﻴﺪ ﺍﻟﻌﻨﺼﺮﺓ ﺃﻳﻀﺎﹰ‪:‬‬
‫]‪ ...‬ﺃﻣﱠﺎ ﳓﻦ‪ ،‬ﻓﻜﻤﺎ ﺗﺴﻠﱠﻤﻨﺎ‪ ،‬ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺒﺘﻌﺪ ﰲ ﻳـﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻭﺣﺪﻩ‪ ،‬ﻻ ﻋﻦ ﺗﻠﻚ ﺍﻟﻌﺎﺩﺓ ﻓﺤﺴﺐ )ﺃﻱ ﻋﺎﺩﺓ ﺍﻟﺴﱡﺠﻮﺩ(‪،‬‬
‫ﺑﻞ ﻋﻦ ﻛ ﱢﻞ ﺗﺼﺮﱡﻑ ﺃﻭ ﻋﻤﻞ ُﻳﻤﻠﻴﻪ ﺍﳋﻮﻑ‪ ،‬ﻣـﺆﺟﱢﻠﲔ ﺃﻳﻀـﹰﺎ‬
‫ﺃﺷﻐﺎﻟﻨﺎ‪ ،‬ﻟﺌﻼ ُﻧﻌﻄﻲ ﺇﺑﻠﻴﺲ ﻣﻜﺎﻧﺎﹰ‪ .‬ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺯﻣﻦ ﺍﻟﻌﻨﺼـﺮﺓ‬

‫‪16- Anton Baumstark, op. cit., p. 142.‬‬

‫‪ -١٧‬ﺍﻧﻈﺮ‪” :‬ﻳﻮﻡ ﺍﻟﺮﱠﺏ“ ﰲ ﻣُﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻜﻨﺴﻴﱠﺔ‪.‬‬
 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٧٤‬‬

‫ﺍﻟﺬﻱ ﳓﺘﻔﻞ ﻓﻴﻪ ﺑﺎﻟﺒﻬﺠﺔ ﻋﻴﻨﻬﺎ[)‪.(١٨‬‬

‫ﻭﰲ ﻛﺘﺎﺏ ﻋﻬﺪ ﺍﻟﺮﱠﺏ )ﺍﻟﻨﱢﺼﻒ ﺍﻟﺜﱠﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ(‪ ،‬ﻧﻘـﺮﺃ‪” :‬ﻻ‬
‫ﻳﺼﻮﻡ ﺃﺣ ٌﺪ‪ ،‬ﺃﻭ ﻳﺴﺠﺪ‪ ،‬ﰲ ﻋﻴﺪ ﺍﻟﻌﻨﺼﺮﺓ‪ ،‬ﻷ ﱠﻥ ﻫﺬﻩ ﺃﻳﺎﻡ ﺭﺍﺣﺔ ﻭﻓﺮﺡ“‪.‬‬

‫ﻭﺑﺪﺭﺍﺳﺔ ﻣﺪﻗﱢﻘﺔ ﳌﺎ ﺃﻭﺭﺩﺗﻪ ﻣﺼﺎﺩﺭﻧﺎ ﺍﻟﻄﱠﻘﺴﻴﱠﺔ ﺍﻟﻘﺪﳝﺔ ﻋﻦ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪،‬‬

‫ﻱ ﺫﻛﺮ ﻟﺴﺠﻮﺩ ﻛﺎﻣـﻞ ﺇﱃ ﺍﻷﺭﺽ‪ .‬ﺑـﻞ ﺇ ﱠﻥ ﻣـﺮ ﱠﺩ‬ ‫ﻧﻌﺮﻑ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺃ ﱡ‬
‫ﺍﻟﺸﱠﻤﺎﺱ ﺍﻟﺬﻱ ﻳﺬﻛﺮﻩ ”ﻛﺘﺎﺏ ﺍﻟﻠﻘﱠﺎﻥ ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﺳﻨﺔ ‪١٩٢١‬ﻡ“‬
‫ﻭﻫﻮ‪” :‬ﺍﺳﺠﺪﻭﺍ ﷲ ﲞﻮﻑ ﻭﺭﻋﺪﺓ“ ﻫﻮ ﻣﺮﺩﱞ ﻏﲑ ﺃﺻﻴﻞ‪ ،‬ﻻ ﺗﻌﺮﻓﻪ ﺍﳌﺼﺎﺩﺭ‬
‫ﺍﻟﻄﱠﻘﺴﻴﱠﺔ ﺍﻟﻘﺪﳝﺔ ﻗﻴﺪ ﺍﻟﺪﱢﺭﺍﺳﺔ‪ ،‬ﺑﺮﻏﻢ ﺃﻧﻪ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﳐﻄﻮﻃﺎﺕ ﺗﺮﺗﻴـﺐ‬
‫ﺍﻟﺒﻴﻌﺔ ﻗﻴﺪ ﺍﻟﺪﱢﺭﺍﺳﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻮﻑ ﺃﺷﺮﺣﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬

‫ﻭﺑﺎﺩﺉ ﺫﻱ ﺑﺪﺀ‪ ،‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻔﺮﱢﻕ ﺑﲔ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣـﻦ ﺍﻟﺴﱡـﺠﻮﺩ ﰲ‬

‫ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﻛﻞﱡ ﻧﻮﻉ ﻟﻪ ﻛﻠﻤﺔ ﲣﺘﺺ ﺑﻪ‪ .‬ﺍﻟﻜﻠﻤـﺔ ﺍﻷﻭﱃ ﻫـﻲ ‪Kneeling‬‬
‫ﻭﺗﻌﲏ ﺍﻟﺮﱡﻛﻮﻉ ﺃﻭ ﺍﳉﺜﻮ ﺃﻭ ﺍﻟﺴﱡﺠﻮﺩ‪ .‬ﻭﺍﻟﺜﱠﺎﻧﻴﺔ ﻫـﻲ ‪ Genuflection‬ﻭﺗﻌـﲏ‬
‫ﺍﻟﺮﱡﻛﻮﻉ ﻓﻘﻂ‪ ،‬ﺃﻱ ﺇﺣﻨﺎﺀ ﺍﻟ ﱡﺮﻛﹶﺐ‪ .‬ﻭﺍﻟﺜﱠﺎﻟﺜﺔ ﻫﻲ ‪ Postration‬ﻭﺗﻌﲏ ﺍﻟﺴﱡﺠﻮﺩ‬
‫ﺍﻟﻜﺎﻣﻞ ﺇﱃ ﺍﻷﺭﺽ)‪.(١٩‬‬

‫ﻓﺎﳌﻘﺼﻮﺩ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻫﻮ ﺍﻟﺮﱡﻛﻮﻉ ﻋﻠﻰ ﺍﻟﺮﱡﻛﺒَﺘﲔ ‪.Genuflexion‬‬

‫ـﺔ ﺍﻟﻴﻮﻧﺎﻧﱠﻴ ـﺔ ﺗُﺴ ـﻤﱠﻰ ‪ἀκολουθία τὴς‬‬‫ـﻼﺓ ﰲ ﺍﻟﻜﻨﻴﺴـ‬ ‫ﺼـ‬
‫ـﺬﻩ ﺍﻟ ﱠ‬‫ﻓﻬـ‬
‫‪ γονυκλαισίας‬ﺃﻱ ”ﺧﺪﻣﺔ ﺍﻟ ﱡﺮﻛﻮﻉ“ ‪ . Service of Genuflection‬ﺃﻱ‬
‫ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﻄﱠﻘﺲ‪ ،‬ﻳُﺘ ﱠﻤﻢ ﻭﺍﻟﻨﱠﺎﺱ ﰲ ﺣﺎﻟﺔ ﺭﻛﻮﻉ ﻋﻠـﻰ ﺍﻟـ ﱡﺮﻛﺒَﺘﲔ‪ .‬ﻭﻣـﺮﺩ‬
‫ﻛﺒَﺮ )‪١٣٢٤+‬ﻡ( ﰲ ﻫﺬﻩ ﺍﻟﺼﱠـﻠﻮﺍﺕ ﻫـﻮ‪Κλίνομεν :‬‬ ‫ﺍﻟﺸﻤﱠﺎﺱ ﻋﻨﺪ ﺍﺑﻦ ﹶ‬

‫‪ -١٨‬ﺍﻷﺧﺖ ﻣﺎﺭﺳﻴﻞ ﻫﺪﺍﻳﺎ‪ ،‬ﺍﻟﺴﱠﺒﺖ ﻭﺍﻷﺣﺪ ﰲ ﺗﻘﻠﻴﺪ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺹ ‪١١٢‬‬
‫‪ -١٩‬ﺍﻧﻈﺮ‪” :‬ﺳﺠﻮﺩ“ ﰲ ﻛﺘﺎﺏ‪ :‬ﻣﻌﺠﻢ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻜﻨﺴﻴﱠﺔ‪.‬‬
‫‪٢٧٥‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫‪) γονου‬ﻛﻠﻴﻮﻧﻮﻣﲔ ﺟﻮﻧﻮ( ﺃﻱ ”ﳓﲏ ﺍﻟ ﱡﺮ ﹶﻛﺐ“‪ .‬ﻭﻫﻮ ﻧﻔﺲ ﻣﺎ ﻳـﺮ ﱢﺩﺩﻩ‬

‫ﺍﻟﻜﺎﻫﻦ ﰲ ﻣﻨﻄﻮﻕ ﺍﻟﺼﱠﻠﻮﺍﺕ‪” :‬ﺍﻗﺒﻠﻨﺎ ﺇﻟﻴﻚ ﳓﻦ ﺍﳉﺎﺛﲔ ﻟـﻚ ‪ ...‬ﺍ ﱠﻃﻠـﻊ‬
‫ﺏ ﻣﻦ ﻋﻠ ﱢﻮﻙ ﺍﳌﻘﺪﱠﺱ ﻋﻠﻰ ﺷﻌﺒﻚ ﺍﳌﻄﺎﻣﻦ ﺍﻟﺮﺃﺱ ‪ ...‬ﺍﻧﻈﺮ ﺇﱃ ﺷﻌﺒﻚ‬ ‫ﻳﺎﺭ ﱡ‬
‫ﺍﳌﻨﺤﻨﲔ ﻟﻚ ﺑ ُﺮ ﹶﻛﺒﻬﻢ ‪ ...‬ﺍﻗﺒﻞ ﻃﻠﺒﺎﻬﺗﻢ‪ ،‬ﻷ ﱠﻥ ُﺭ ﹶﻛﺒﻬﻢ ﻣﻨﺤﻨﻴﺔ ﻟﻚ ‪ ...‬ﺍﱁ“‪.‬‬

‫ﻭﻳﺬﻛﺮ ﺍﺑﻦ ﹶﻛﺒَﺮ )‪١٣٢٤+‬ﻡ(‪” :‬ﻳﺴﺠﺪﻭﻥ ﷲ ﲨﻴﻌﹰﺎ ﰲ ﺃﻳﺎﻡ ﺍﻟﺴﱡﺠﻮﺩ‪،‬‬

‫ﺃﻭ ﻳﺮﻛﻌﻮﻥ ﰲ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻻ ﺳﺠﻮﺩ ﻓﻴﻬﺎ“)‪.(٢٠‬‬

‫ﻣﱴ ﺩﺧﻞ ﻃﻘﺲ ﺍﻟﺴﱡﺠﻮﺩ ﺍﻟﻜﺎﻣﻞ ﺇﱃ ﺍﻷﺭﺽ ﰲ ﻫﺬﺍ ﺍﻟﻌﻴﺪ؟‬

‫ﺃﺷﺎﺭ ”ﻛﺘﺎﺏ ﺍﻟﻠﻘﱠﺎﻥ ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﺳﻨﺔ ‪١٩٢١‬ﻡ“ ﻭﺣـﺪﻩ‬
‫ﺩﻭﻥ ﺃﻱﱢ ﻣﺼﺪﺭ ﻃﻘﺴﻲ ﺁﺧﺮ‪ ،‬ﳐﻄﻮﻁ ﺃﻭ ﻣﻄﺒﻮﻉ‪ ،‬ﺇﱃ ﺃ ﱠﻥ ﻋﺎﺩﺓ ﺍﻟﺴﱡﺠﻮﺩ‬
‫ﺍﻟﻜﺎﻣﻞ ﺇﱃ ﺍﻷﺭﺽ ﺃﺛﻨﺎﺀ ﺍﻟﻄﹼﻠﺒﺔ ﺍﻷﺧﲑﺓ ﰲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ ﺍﻷﻭﱃ‪ ،‬ﻛﺎﻧـﺖ‬
‫ﻗﺪ ﺑﺪﺃﺕ ﰲ ’ﺯﻣﻦ ﺍﻷﺏ ﻣﻜﺎﺭﻳﻮﺱ ﺍﻟﺒﻄﺮﻳﺮﻙ ﺍﻷﻧﻄﺎﻛﻲ‘‪ ،‬ﺇﺛﺮ ﺯﻟﺰﺍﻝ ﻗﻮﻱ‬
‫ﺣﺪﺙ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻟﻜﻦ ﺑﺪﻭﻥ ﺃﻥ ﻳﻮﺿﱢﺢ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬

‫ﻓﻴﻘﻮﻝ ﺹ )‪ ،٢٥٩‬ﺣﺎﺷﻴﺔ ﺭﻗﻢ ‪ ،(١‬ﺗﻌﻘﻴﺒﹰﺎ ﻋﻠﻰ ﻋﻨﻮﺍﻥ ﰲ ﺍﳌﱳ ﻫﻮ‪ ” :‬ﱠﰒ‬

‫ﻳﻘﻮﻝ ﺍﻟﻜﺎﻫﻦ ﻫﺬﻩ ﺍﻟﻄﹼﻠﺒﺔ‪ ،‬ﻭﺍﻟﺸﱠﻌﺐ ﻛﻠﱡﻪ ﺳﺎﺟﺪ“‪ ،‬ﻳﻘﻮﻝ‪” :‬ﻛﺎﻧﺖ ﺍﻟﻌﺎﺩﺓ‬
‫ﰲ ﻏﺎﺑﺮ ﺍﻷﺯﻣﺎﻥ ﰲ ﻋﻬﺪ ﺍﻟ ﱡﺮﺳُﻞ ﺃﻥ ﻳﻘﺮﺃ ﺍﳌﺼﻠﱡﻮﻥ ﺻﻠﻮﺍﺕ ﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﻭﻫـﻢ‬
‫ﻭﻗﻮﻑ‪ .‬ﻭﻳُﻘﺎﻝ ﺃﻥ ﺍﻟﺴﱠﺒﺐ ﰲ ﺍﲣﺎﺫ ﺍﻟﺴﱡﺠﻮﺩ ﻋﻨﺪ ﻗﺮﺍﺀﻬﺗﺎ ﻛﻤﺎ ﻫـﻮ ﺍﳌﱠﺘﺒـﻊ‬
‫ﺍﻵﻥ‪ ،‬ﻳﺮﺟﻊ ﺇﱃ ﻣﺎ ﺣﺪﺙ ﻣﺮﱠﺓ ﻣﻦ ﺃﻧﻪ ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﺍﻷﺏ ﻣﻜﺎﺭﻳﻮﺱ ﺍﻟﺒﻄﺮﻳﺮﻙ‬
‫ﺍﻷﻧﻄﺎﻛﻲ ﻳﺘﻠﻮ ﺍﻟﻄﹼﻠﺒﺎﺕ‪ ،‬ﺇﺫ ﻫﺒﺖ ﺭﻳﺢ ﺻﺮﺻﺮ ﻋﺎﺗﻴﺔ ﻛﻤﺎ ﺣﺪﺙ ﰲ ﻋﻠﻴـﺔ‬
‫ﺻﻬﻴﻮﻥ ﻳﻮﻡ ﻋﻴﺪ ﺍﳋﻤﺴﲔ‪ ،‬ﻓﺨﺮ ﺍﳌﺼﻠﻮﻥ ﺳﺎﺟﺪﻳﻦ ﻣﻦ ﺍﻟﺮﻋـﺐ ﻭﻃﻠﺒـﹰﺎ‬
‫ﻟﻠﺮﲪﺔ‪ ،‬ﻓﻬﺒﻄﺖ ﺍﻟﺮﻳﺢ‪ .‬ﱠﰒ ﻗﺎﻣﻮﺍ ﻟﻴﻜ ﱢﻤﻠﻮﺍ ﺍﻟﺼﱠﻼﺓ ﻭﻗﻮﻓﺎﹰ‪ ،‬ﻓﻬﺒﺖ ﺍﻟ ﱢﺮﻳﺢ ﺛﺎﻧﻴﺎﹰ‪،‬‬

‫‪ -٢٠‬ﳐﻄﻮﻁ ﺭﻗﻢ )‪ ٢٠٣‬ﻋﺮﰊ( ﺑﺎﳌﻜﺘﺒﺔ ﺍﻷﻫﻠﻴﱠﺔ ﺑﺒﺎﺭﻳﺲ‪ ،‬ﻭﻫﻮ ﻛﺘﺎﺏ ”ﻣﺼﺒﺎﺡ ﺍﻟﻈﱡﻠﻤـﺔ‬
‫ﻭﺇﻳﻀﺎﺡ ﺍﳋﺪﻣﺔ“ ﻷﰊ ﺍﻟﱪﻛﺎﺕ ﺍﺑﻦ ﻛﱪ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﻟﺒﺎﺏ ‪١٧‬‬
 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٧٦‬‬

‫ﻓﺴﺠﺪﻭﺍ‪ ،‬ﻓﻬﺒﻄﺖ‪ .‬ﱠﰒ ﻋﺎﺩﻭﺍ ﻟﻠﻮﻗﻮﻑ‪ ،‬ﻓﻌﺎﺩﺕ ﻓﺴﺠﺪﻭﺍ‪ ،‬ﻓﻬﺪﺃﺕ‪ .‬ﻓﻌﻠﻤﻮﺍ‬

‫ﺃﻥ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﺮﻳﺪ ﺃﻥ ﺗﺆﺩﻯ ﻫﺬﻩ ﺍﻟﺼﱠﻠﻮﺍﺕ ﰲ ﺣﺎﻟﺔ ﺳﺠﻮﺩ ﻭﺧﺸـﻮﻉ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍﳊﲔ ﺃﺧﺬﺕ ﺍﻟﻜﻨﻴﺴﺔ ُﺗﻘﻠﱢﺪ ﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫـﺬﺍ‪ .‬ﻭﻻ‬
‫ﳜﻔﻰ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻇﺎﻫﺮﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﱠﺱ‪ ،‬ﺇﺫ ﻛﺎﻥ ﹸﻛﻠﱠﻤﺎ ﺣـﻞ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﰲ ﻣﻜﺎﻥ‪ ،‬ﻬﺗﺐ ﺍﻟ ﱢﺮﻳﺎﺡ ﺍﻟﻌﺎﺻﻔﺔ‪ .‬ﻭﻗﺪ ﺣﺪﺙ ﺫﻟﻚ ﻣﺮﱠﺍﺕ ﻋﺪﻳـﺪﺓ‪،‬‬
‫ﻧﻜﺘﻔﻲ ﺑﺬﻛﺮ ﻇﻬﻮﺭﻩ ﺗﻌﺎﱃ ﻹﻳﻠﱠﻴﺎ ﺍﻟﻨﱠﱯ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﺑﲔ ﻋﻮﺍﺻﻒ ﺍﻟ ﱢﺮﻳـﺎﺡ‪،‬‬
‫»ﻓﻘﺎﻝ )ﺍﷲ ﻹﻳﻠﻴﺎ( ﺍﺧﺮﺝ ﻭﻗﻒ ﻋﻠﻰ ﺍﳉﺒﻞ ﺃﻣﺎﻡ ﺍﻟﺮﱠﺏ ﻭﺇﺫﺍ ﺑﺎﻟﺮﱠﺏ ﻋـﺎﺑ ٌﺮ‬
‫ﺼﺨﻮﺭ ﺃﻣﺎﻡ ﺍﻟـﺮﱠﺏ‪،‬‬ ‫ﺴﺮﺕ ﺍﻟ ﱡ‬‫ﻭﺭﻳ ٌﺢ ﻋﻈﻴﻤ ﹲﺔ ﻭﺷﺪﻳﺪﺓ ﻗﺪ ﺷ ﱠﻘﺖ ﺍﳉﺒﺎﻝ ﻭﻛ ﱠ‬
‫ﻭﱂ ﻳﻜﻦ ﺍﻟﺮﱠﺏ ﰲ ﺍﻟ ﱢﺮﻳﺢ‪ .‬ﻭﺑﻌﺪ ﺍﻟ ﱢﺮﻳﺢ ﺯﻟﺰﻟﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﻟﺮﱠﺏ ﰲ ﺍﻟ ﱠﺰﻟﺰﻟـﺔ‪.‬‬
‫ﻭﺑﻌﺪ ﺍﻟ ﱠﺰﻟﺰﻟﺔ ﻧﺎﺭ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﻟﺮﱠﺏ ﰲ ﺍﻟﻨﱠﺎﺭ‪ .‬ﻭﺑﻌﺪ ﺍﻟﻨﱠﺎﺭ ﺻـﻮﺕ ﻣـﻨﺨﻔﺾ‬
‫ﺧﻔﻴﻒ )‪١‬ﻣﻠﻮﻙ ‪.“(١١:١٩‬‬

‫ﻭﻧﺎﻫﻴﻚ ﻋﻦ ﻗﻮﻝ ”ﻛﺘﺎﺏ ﺍﻟﻠﻘﱠـﺎﻥ ﻭﺍﻟﺴﱠـﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒـﻮﻉ ﺳـﻨﺔ‬

‫‪١٩٢١‬ﻡ“ ﺑﺄ ﱠﻥ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ ﺗﻌﻮﺩ ﺇﱃ ﻋﺼﺮ ﺍﻟ ﱡﺮﺳُﻞ ﺍﻟﻘﺪﱢﻳﺴﲔ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﻋﻦ‬
‫ﳏﺎﻭﻟﺘﻪ ﺍﻟﺮﱠﺑﻂ ﺑﲔ ﺍﻟﺮﱢﻳﺎﺡ ﺍﻟﻌﺎﺻﻔﺔ ﺍﻟﱵ ﻫﺒﱠﺖ ﰲ ﻋﺼﺮ ﺍﻟﺒﻄﺮﻳﺮﻙ ﻣﻜﺎﺭﻳﻮﺱ‬
‫ﺍﻷﻧﻄﺎﻛﻲ ‪ -‬ﻛﻤﺎ ﻳﺬﻛﺮ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺬﻛﻮﺭ ‪ -‬ﻭﺑﲔ ﺍﻟﺮﱢﻳﺎﺡ ﺍﻟﻌﺎﺻـﻔﺔ ﺍﻟـﱵ‬
‫ﻛﺎﻧﺖ ﰲ ﺯﻣﻦ ﺇﻳﻠﻴﱠﺎ ﺍﻟﻨﱠﱯ‪ .‬ﻓ َﻤﻦ ﻫﻮ ﻫﺬﺍ ﺍﻟﺒﻄﺮﻳﺮﻙ ﺍﻷﻧﻄﺎﻛﻲ‪ ،‬ﺍﻟﺬﻱ ﺣﺪﺙ‬
‫ﰲ ﻋﺼﺮﻩ ﻫﺬﺍ ﺍﻟﱠﺘﺤﻮﻝ ﰲ ﺍﻟﻄﱠﻘﺲ‪ ،‬ﻣﻦ ﻃﻘﺲ ﺍﻟﻮﻗﻮﻑ ﰲ ﺍﻟﺼﱠﻼﺓ ﰲ ﻳـﻮﻡ‬
‫ﺍﻟﺮﱠﺏ‪ ،‬ﺇﱃ ﻃﻘﺲ ﺍﻟﺴﱡﺠﻮﺩ ﻓﻴﻪ؟‬

‫ﺕ ﺃ ﱠﻥ ﻫﻨﺎﻙ ﺃﺭﺑﻌـﺔ ﺑﻄﺎﺭﻛـﺔ ﻟﻠـﺮﱡﻭﻡ ﺍﻷﺭﺛـﻮﺫﻛﺲ‬

‫ﻓﺎﻟﺒﺤﺚ ﻭﺟﺪ ُ‬
‫(‬‫‪٢١‬‬‫)‬
‫ﺍﻷﻧﻄﺎﻛﻴﱢﲔ ﺗﺴﻤّﻮﺍ ﻬﺑﺬﺍ ﺍﻻﺳﻢ ‪:‬‬

‫‪ -٢١‬ﺍﻟﺪﱡﻛﺘﻮﺭ ﺃﺳﺪ ﺭﺳﺘﻢ‪ ،‬ﻛﺘﺎﺏ ﻣﺪﻳﻨﺔ ﺍﷲ ﺃﻧﻄﺎﻛﻴﺔ ﺍﻟﻌُﻈﻤﻰ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﱠـﺎﱐ‪ ،‬ﺹ ‪، ٣٧٨‬‬
‫ﺍﳉﺰﺀ ﺍﻟﺜﱠﺎﻟﺚ‪ ،‬ﺹ ‪ ، ٤٠٣‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﳌﻜﺘﺒﺔ ﺍﻟﺒﻮﻟﺴﻴﱠﺔ‪١٩٨٨ ،‬ﻡ‪.‬‬
‫ﺍﻧﻈﺮ ﺃﻳﻀﺎﹰ‪ :‬ﺧﺮﻳﺴﻮﺳﺘُﻤﺲ ﺑﺎﺑﺎ ﺩﻭﺑﻮﻟﺲ‪ ،‬ﺗﺎﺭﻳﺦ ﻛﻨﻴﺴﺔ ﺃﻧﻄﺎﻛﻴـﺔ‪ ،‬ﺗﻌﺮﻳـﺐ ﺍﻷُﺳـﻘﹸﻒ‬
‫‪٢٧٧‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫ﺍﻷﻭﱠﻝ‪ :‬ﺍﻟﺒﻄﺮﻳــﺮﻙ ﻣﻜــﺎﺭﻳﻮﺱ )‪٦٨١-٦٥٦‬ﻡ( ﺑﻄﺮﻳــﺮﻙ ﺍﻟــﺮﱡﻭﻡ‬

‫ﺍﻷﺭﺛﻮﺫﻛﺲ ﺍﻟﺬﻱ ُﻋﻴﱢﻦ ﺑﻄﺮﻳﺮﻛﹰﺎ ﻷﻧﻄﺎﻛﻴﺔ ﰲ ﺯﻣﻦ ﺍﳋﻠﻴﻔـﺔ‬
‫ُﻋ َﻤﺮ ﺑﻦ ﺍﳋ ﱠﻄﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﺻـﻞ ﻣـﺎﺭﻭﱐ‪ ،‬ﻭﺭُﺳـﻢ ﰲ‬
‫ﺍﻟ ﹸﻘﺴﻄﻨﻄﻴﻨﻴﱠﺔ ﻭﻋﺎﺵ ﻓﻴﻬﺎ ﺳﺖ ﺳﻨﲔ ﻗﺒﻞ ﻧﻴﺎﺣﺘﻪ‪ ،‬ﻓﻠﻢ ﻳـﺪﺧﻞ‬
‫ﺃﻧﻄﺎﻛﻴﺔ ﻭﱂ ﻳﺮﻫﺎ)‪.(٢٢‬‬
‫ﺍﻟﺜﱠﺎﱐ‪ :‬ﺍﻟﺒﻄﺮﻳﺮﻙ ﻣﻜﺎﺭﻳﻮﺱ ﺍﻷﻭﱠﻝ )‪١٠٢٣-١٠١٥‬ﻡ(‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺳﻢ‬
‫ﻣﻜﺎﺭﻳﻮﺱ ﺍﻟﻔﺎﺿﻞ‪.‬‬
‫ﺍﻟﺜﱠﺎﻟﺚ‪ :‬ﺍﻟﺒﻄﺮﻳﺮﻙ ﻣﻜﺎﺭﻳﻮﺱ ﺍﻟﺜﱠﺎﱐ )‪١١٦٦-١١٦٤‬ﻡ(‪.‬‬
‫ﺍﻟﺮﱠﺍﺑﻊ‪ :‬ﺍﻟﺒﻄﺮﻳﺮﻙ ﻣﻜﺎﺭﻳﻮﺱ ﺍﻟﺜﱠﺎﻟﺚ )‪١٦٧٢-١٦٤٨‬ﻡ(‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺳﻢ‬
‫ﺍﺑﻦ ﺍﻟﺰﱠﻋﻴﻢ‪ .‬ﻭﻗﺪ ﻃﺎﻑ ﺑﻌﺪ ﺭﺳﺎﻣﺘﻪ ﺍﻟﻜﺮﺳﻲ ﺍﻷﻧﻄـﺎﻛﻲ ﰲ‬
‫ُﻣ ُﺪﻧﻪ ﻭﹸﻗﺮﺍﻩ ﻟﻴﺘﻔﻘﱠﺪ ﺍﻟﺸﱠﻌﺐ‪ .‬ﻭﺫﻫﺐ ﺇﱃ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﱠﺔ ﳉﻤـﻊ‬
‫ﻼﺗﻴﻨﻴﱠﺔ ﻫﻨـﺎﻙ‪ ،‬ﻭﺯﺍﺭ ﺭﻭﺳـﻴﺎ‬ ‫ﺍﻷﻣﻮﺍﻝ ﻟﻜﻨﻴﺴﺘﻪ‪ ،‬ﻭﺗﻌﻠﱠﻢ ﺍﻟﻠﱡﻐﺔ ﺍﻟ ﱠ‬
‫ﻣﺮﱠﺗﲔ‪ ،‬ﻭﺃﻓﺎﺩ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟ ﱡﺮﻭﺳﻴﱠﺔ ﺑﻜ ﱢﻞ ﻣﺎ ﻳﻠـﺰﻡ ﻣﻌﺮﻓﺘـﻪ ﻣـﻦ‬
‫ﺍﻟﻄﱡﻘﻮﺱ ﻭﺍﻟﺘﱠﺮﺗﻴﺒﺎﺕ ﻋﻨﺪ ﺍﻟﻴﻮﻧﺎﻥ‪ ،‬ﻭﺃﺻﻠﺢ ﻫﻨﺎﻙ ﺃﻣﻮﺭﹰﺍ ﻃﻘﺴﻴﱠﺔ‬
‫ﺧﺎﻃﺌﺔ‪ .‬ﻭﺗﺮﺟﻢ ﻋﺪﱠﺓ ﻣﺆﱠﻟﻔﺎﺕ ﻣﻦ ﺍﻟﻴﻮﻧﺎﻧﻴﱠﺔ ﺇﱃ ﺍﻟﻌﺮﺑﱠﻴﺔ‪ ،‬ﻭﺃﻧﺸﺄ‬
‫ﺐ ﹸﻛﺘُﺒﹰﺎ ﺃﹸﺧﺮﻯ ﰲ ﺍﻟﻄﱠﻘﺲ‬ ‫ﺟﺪﻭ ﹰﻻ ﺑﺎﻟﺒﻄﺎﺭﻛﺔ ﺍﻷﻧﻄﺎﻛﻴﱢﲔ‪ ،‬ﻭ ﹶﻛَﺘ َ‬
‫ﻭﺍﻟﺘﱠﺎﺭﻳﺦ ﻭﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﱠﺱ ﻭﺍﻟﺮﱡﻭﺣﻴﱠـﺎﺕ‪ ،‬ﻭﺃﲝﺎﺛـﹰﺎ ﻓﻠﺴـﻔﻴﱠﺔ‬
‫ﻭﻛﻨﺴﻴﱠﺔ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺭﺳﺎﻟﺔ ﻣﻄﻮﱠﻟﺔ ﰲ ﺍﻟﺮﱠﺩ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺃﻧﻜـﺮﻭﺍ‬
‫ﺳﺎﺋﺮ ﺗﻘﺎﻟﻴﺪ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺸﱠﺮﻗﻴﱠﺔ‪ .‬ﻭﻛﺎﻧﺖ ﻟﻪ ﺃﻳﻀﹰﺎ ﻋﻼﻗﺎﺕ ﻭﺩﻳﱠﺔ‬
‫ﺇﺳﺘﻔﺎﻧﻮﺱ ﺣ ﱠﺪﺍﺩ‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﱡﻮﺭ‪١٩٨٤ ،‬ﻡ‪ ،‬ﺹ ‪ ٧٥٠ ،٧٣٤ ،٥٤٠‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﺍﻧﻈﺮ ﺃﻳﻀﹰﺎ ﻟﻠﻤﺆﻟﱢﻒ‪ :‬ﺟﺪﻭﻝ ﺑﻄﺎﺭﻛﺔ ﺃﻧﻄﺎﻛﻴﺔ ﻟﻠﺮﱡﻭﻡ ﺍﻷﺭﺛـﻮﺫﻛﺲ‪ ،‬ﻭﺫﻟـﻚ ﰲ ﻛﺘـﺎﺏ‪:‬‬
‫”ﺍﻟﻜﻨﺎﺋﺲ ﺍﻟﺸﱠﺮﻗﻴﱠﺔ ﻭﺃﻭﻃﺎﻬﻧﺎ‪ /‬ﺍﳉﺰﺀ ﺍﻟﺮﱠﺍﺑﻊ‪ :‬ﺍﻟﻜﻨﺎﺋﺲ ﺍﻟﺒﻴﺰﻧﻄﻴﱠﺔ“‪.‬‬
‫‪ -٢٢‬ﲝﺴﺐ ﺍﳌﺆﺭﱢﺥ ﺧﺮﻳﺴﻮﺳﺘُﻤﺲ ﺑﺎﺑﺎ ﺩﻭﺑﻠﻮﺱ‪ ،‬ﺃﺳﺘﺎﺫ ﺍﻟﺘﱠﺎﺭﻳﺦ ﲜﺎﻣﻌﺔ ﺃﺛﻴﻨﺎ‪ ،‬ﻛﺎﻧﺖ‬
‫ﺭﺋﺎﺳﺘﻪ ﺧﻼﻝ ﺍﳌﺪﱠﺓ )‪٦٨١-٦٥٤‬ﻡ(‪ ،‬ﻭ ﱠﰎ ﲡﺮﻳﺪﻩ‪ .‬ﻭﳍﺬﺍ ﺍﻟﺴﱠﺒﺐ‪ ،‬ﻳﺒﺪﻭ ﺃﻧﻪ ﱂ ﻳُﺤﺴـﺐ‬
‫ﺿﻤﻦ ﺳﻠﺴﻠﺔ ﺍﻟﺒﻄﺎﺭﻛﺔ ﺍﻟﺬﻳﻦ ﺗﺴ ّﻤﻮﺍ ﻬﺑﺬﺍ ﺍﻻﺳﻢ‪.‬‬
 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٧٨‬‬

‫ﻣﻊ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺮﱡﻭﻣﺎﻧﻴﱠﺔ ﻭﺍﻟﻜﻨﻴﺴﺔ ﺍﻷﺭﻣﻴﻨﻴﱠﺔ‪.‬‬

‫ﻭﺑﺮﻏﻢ ﺳﲑﺓ ﻫﺬﺍ ﺍﻟﺒﻄﺮﻳﺮﻙ ﺍﻷﺧﲑ‪ ،‬ﺍﺑﻦ ﺍﻟﺰﱠﻋﻴﻢ‪ ،‬ﺍﻟﻮﺍﺿﺤﺔ ﺍﳌﻌﺎﱂ)‪ ،(٢٣‬ﺇ ﱠﻻ‬
‫ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺑﲔ ﻫﺆﻻﺀ ﺍﻟﺒﻄﺎﺭﻛﺔ‪ ،‬ﺫﻟﻚ ﻷ ﱠﻥ ﺃﻗﺪﻡ ﳐﻄﻮﻁ ﺃﺷـﺎﺭ ﺇﱃ‬
‫ﻫﺬﺍ ﺍﻟﻄﱠﻘﺲ ﻳﻌﻮﺩ ﺇﱃ ﺳﻨﺔ ‪١٣٠٨‬ﻡ‪ ،‬ﺃﻱ ﺃﻭﺍﺋﻞ ﺍﻟﻘﺮﻥ ﺍﻟﺮﱠﺍﺑﻊ ﻋﺸﺮ ﺍﳌـﻴﻼﺩﻱ‪،‬‬
‫ﺕ ﻣﻨﺬ ﻗﻠﻴﻞ‪ .‬ﻭﻣﻦ ﰒﱠ‪ ،‬ﺭﲟﺎ ﻳﻜﻮﻥ ﺍﻟﺒﻄﺮﻳﺮﻙ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻫـﻮ‬ ‫ﻛﻤﺎ ﺳﺒﻖ ﺃﻥ ﺫﻛﺮ ُ‬
‫ﺍﻟﺒﻄﺮﻳﺮﻙ ﻣﻜﺎﺭﻳﻮﺱ ﺍﻟﺜﱠﺎﱐ )‪١١٦٦-١١٦٤‬ﻡ(‪ ،‬ﺑﺮﻏﻢ ﺃ ﱠﻥ ﺍﻟﺘﱠﺎﺭﻳﺦ ﻻ ﻳﺮﺑﻂ ﺑﻴﻨـﻪ‬
‫ﻭﺑﲔ ﺗﻐﻴﱡﺮﺍﺕ ﻣﻨﺎﺧﻴﱠﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻛﻌﻮﺍﺻﻒ ﺃﻭ ﺯﻻﺯﻝ ﺃﻭ ﺑﺮﺍﻛﲔ‪ ،‬ﻛﺎﻟﱵ ﻳﺬﻛﺮﻫﺎ‬
‫”ﻛﺘﺎﺏ ﺍﻟﻠﻘﱠﺎﻥ ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﺳﻨﺔ ‪١٩٢١‬ﻡ“‪.‬‬

‫ﻱ ﻳﺆﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻳﻘﻮﻝ ﺑﺄ ﱠﻥ ﺍﻟﺰﱢﻟﺰﺍﻝ ﺍﳌـﺬﻛﻮﺭ‪ ،‬ﱂ‬ ‫ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺭﺃ ٌ‬

‫ﳛﺪﺙ ﰲ ﻋﺼﺮ ﺍﻟﺒﻄﺮﻳﺮﻙ ﻣﻜﺎﺭﻳﻮﺱ ﺍﻟﺜﱠﺎﱐ )‪١١٦٦-١١٦٤‬ﻡ(‪ ،‬ﻭﻟﻜﻨﱠﻪ ﺣﺪﺙ‬
‫ﰲ ﻋﻬﺪ ﺍﻟﺒﻄﺮﻳﺮﻙ ﺍﻷﻧﻄﺎﻛﻲ ﺍﻟﺴﱢﺮﻳﺎﱐ ﺍﻷﺭﺛﻮﺫﻛﺴﻲ‪ ،‬ﻣﺎﺭ ﻣﻴﺨﺎﺋﻴـﻞ ﺍﻟﻜـﺒﲑ‬
‫)‪١١٩٩-١١٦٦‬ﻡ(‪ ،‬ﻭﺑﺎﻟﺘﱠﺤﺪﻳﺪ ﰲ ﺳﻨﺔ ‪١١٧٠‬ﻡ‪ .‬ﻭﻫﻮ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺒﻄﺮﻳـﺮﻙ‬
‫ﺍﳌﺬﻛﻮﺭ ﰲ ﻣﺆﻟﱠﻔﻪ‪” :‬ﺍﻟﺘﱠﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ“‪ ،‬ﻭﻳﻨﻘﻠﻪ ﻋﻨﻪ ﻣـﺎﺭ ﻏﺮﻳﻐﻮﺭﻳـﻮﺱ ﺃﰊ‬
‫ﺍﻟﻔﺮﺝ ﺑﻦ ﺍﻟﻌﱪﻱ )‪١٢٨٦-١٢٢٥‬ﻡ( ﰲ ﻛﺘﺎﺑﻪ‪” :‬ﺗﺎﺭﻳﺦ ﺍﻟﺰﱠﻣﺎﻥ“‪ ،‬ﺿـﻤﻦ‬
‫ﺃﺣﺪﺍﺙ ﻳﻮﻡ ﺍﻻﺛﻨﲔ ‪ ٢٩‬ﺣﺰﻳﺮﺍﻥ )ﻳﻮﻧﻴﻪ(‪ ،‬ﺍﳌﻮﺍﻓﻖ ‪ ١٢‬ﺷﻮﺍﻝ ﺳﻨﺔ ‪١١٧٠‬ﻡ‪،‬‬
‫ﻓﻘﺎﻝ‪” :‬ﺣﺪﺛﺖ ﺯﻟﺰﻟﺔ ﻋﻨﻴﻔﺔ ﺟﺪ‪‬ﺍ ﺣﱴ ﺍﻫﺘﺰﱠﺕ ﺍﻷﺭﺽ‪ ،‬ﺍﻫﺘﺰﺍﺯ ﺳـﻔﻴﻨﺔ ﰲ‬
‫ﺍﻟﺒﺤﺮ‪ ،‬ﳑﱠﺎ ﱂ ﻳُﺴﻤﻊ ﻟﻪ ﻣﺜﻴ ﹲﻞ ﰲ ﺍﻟﻌُﺼﻮﺭ ﺍﻟﻐﺎﺑﺮﺓ‪ .‬ﻭﻗـﺪ ﻗـﺎﻝ ﺍﻟﺒﻄﺮﻳـﺮﻙ‬
‫ﻣﻴﺨﺎﺋﻴﻞ ﺍﳌﻐﺒﻮﻁ‪ ،‬ﻋﻨﻪ‪ :‬ﻛﻨﱠﺎ ﻭﺍﻗﻔﲔ ﰲ ﻫﻴﻜﻞ ﺩﻳﺮ ﻣﺎﺭ ﺣﻨﺎﻧﻴﺎ ﺑـﺎﻟﺰﱠﻋﻔﺮﺍﻥ‪،‬‬
‫ﻧﺘﻠﻮ ﺻﻼﺓ ﺍﻟﺼﱡﺒﺢ‪ ،‬ﻳﻮﻡ ﻋﻴﺪ ﺍﻟﻘﺪﱢﻳﺴَﲔ ﺑﻄﺮﺱ ﻭﺑﻮﻟﺲ‪ ،‬ﻓﺴﻤﻌﻨﺎ ﺑﻐﺘﺔ ﺻﻮﺕ‬
‫ﺭﻋﺪ ﻗﻮﻱ‪ ،‬ﻭﺳﻘﻄﻨﺎ ﻋﻠﻰ ﻭﺟﻮﻫﻨﺎ ﺃﻣﺎﻡ ﺍﳌﺎﺋﺪﺓ ﺍﳌﻘﺪﱠﺳﺔ‪ ،‬ﻭﺗﺸﺒﱠﺜﻨﺎ ﻬﺑﺎ‪ ،‬ﻭﳓ ُﻦ‬

‫‪ -٢٣‬ﺑﺮﻏﻢ ﻣﺮﻭﺭ ﺍﻟﺪﱡﻛﺘﻮﺭ ﺃﺳﺪ ﺭﺳﺘﻢ ﻋﻠﻰ ﺍﻟﺒﻄﺎﺭﻛﺔ ﺍﻟﺴﱠﺎﺑﻘﲔ ﻟﻪ ﺑﺎﺳﻢ ﻣﻜﺎﺭﻳﻮﺱ‪،‬‬
‫ﻼ )ﻭﻫﻮ ﺍﻟﻔﹶﺼﻞ ﺍﻟﺜﱠﺎﻣﻦ ﻭﺍﻷﺭﺑﻌﻮﻥ( ﳍﺬﺍ ﺍﻟﺒﻄﺮﻳﺮﻙ‪.‬‬
‫ﻼ ﻛﺎﻣ ﹰ‬
‫ﻣﺮﻭﺭﹰﺍ ﻋﺎﺑﺮﺍﹰ‪ ،‬ﻳﻔﺮﺩ ﻓﺼ ﹰ‬
‫ﺍﻧﻈﺮ‪ :‬ﺍﻟﺪﱡﻛﺘﻮﺭ ﺃﺳﺪ ﺭﺳﺘﻢ‪ ،‬ﻣﺮﺟﻊ ﺳﺎﺑﻖ‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜﱠﺎﻟﺚ‪ ،‬ﺹ ‪١٠٢-٤٨‬‬
‫‪٢٧٩‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫ﳕﻴﻞ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‪ .‬ﻭﺑﻌﺪ ﻣﺪﱠﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﺃﻓﻘﻨﺎ ﻛﻤﻦ ﻳﻔﻴﻖ ﻣﻦ ﺍﻟﻘـﱪ‪ ،‬ﻭﺍﻧﺘﺒـﻬﻨﺎ‬
‫ﺍﻧﺘﺒﺎﻩ ﻣﻦ ﻳﻨﻬﺾ ﻣﻦ ﺭﻗﺎﺩ‪ ،‬ﻭﺗﺪﺣﺮﺟﺖ ﺍﻟﺪﱡﻣﻮﻉ ﻣﻦ ﻋﻴﻮﻧﻨﺎ‪ ،‬ﻭﺃﻃﻠﻘﻨﺎ ﺍﻷﻟﺴﻨﺔ‬
‫ﺑﺎﻟﺸﱡﻜﺮ ﻭﺍﻟﺘﱠﺴﺒﻴﺢ ﷲ ﺗﻌﺎﱃ ‪ ...‬ﻭﻗﺪ ﺍﺳﺘﻐﺮﻗﺖ ﻣﻨﺎﻭﺑـﺔ ﺍﻟﺰﱠﻟﺰﻟـﺔ ﲬﺴـﺔ‬
‫ﻭﻋﺸﺮﻳﻦ ﻳﻮﻣﹰﺎ“)‪.(٢٤‬‬

‫ﻭﻟﻜﻦ ﺍﳌﻠﻔﺖ ﻟﻼﻧﺘﺒﺎﻩ ﺟﺪ‪‬ﺍ‪ ،‬ﻫﻮ ﺃ ﱠﻥ ﺍﻟﺒﻄﺮﻳـﺮﻙ ﺍﻟﺴﱢـﺮﻳﺎﱐ ﻣﻴﺨﺎﺋﻴـﻞ‬

‫ﺍﻟﻜﺒﲑ‪ ،‬ﱂ ﻳﺬﻛﺮ ﺃﻳﱠﺔ ﻋﻼﻗﺔ ﺑﲔ ﻫﺬﻩ ﺍﻟ ﱠﺰﻟﺰﻟﺔ ﺍﻟﱵ ﺣﺪﺛﺖ‪ ،‬ﻭﺑﲔ ﺧﺪﻣﺔ ﺻﻼﺓ‬
‫ﺍﻟﺴﱠﺠﺪﺓ‪ .‬ﺑﻞ ﺇ ﱠﻥ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺸﲑ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﻋﻴـﺪ ﺍﻟﻘﺪﱢﻳﺴَـﲔ ﺑﻄـﺮﺱ‬
‫ﻭﺑﻮﻟﺲ‪ ،‬ﻫﻮ ﺑﻌﻴ ٌﺪ ﻋﻦ ﻋﻴﺪ ﺍﳋﻤﺴﲔ‪.‬‬

‫ﻭﺇﺫﺍ ﻋﺮﻓﻨﺎ ﺃ ﱠﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺒﻴﺰﻧﻄﻴﱠﺔ ﻛﺎﻧﺖ ﲤﺎﺭﺱ ﻃﻘـﺲ ﺍﻟﺴﱠـﺠﺪﺓ ﰲ‬

‫ﻋﺼﺮ ﻳﻮﻡ ﺍﻟﻌﻨﺼﺮﺓ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺗﻨﻘﻞ ﺍﻻﺣﺘﻔﺎﻝ ﺑـﻪ ﺇﱃ ﺍﻟﺼﱠـﺒﺎﺡ ﰲ ﻋﺼـﻮﺭ‬
‫ﻣﺘﺄﺧﱢﺮﺓ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻧُﺴﺐ ﻫﺬﺍ ﺍﻟﺰﱢﻟﺰﺍﻝ ﺇﱃ ﺍﻟﺒﻄﺮﻳﺮﻙ ﻣﻜـﺎﺭﻳﻮﺱ ﺍﻷﻧﻄـﺎﻛﻲ‬
‫ﺍﳌﻠﻜﺎﱐ‪ ،‬ﻭﻟﻴﺲ ﺇﱃ ﺍﻟﺒﻄﺮﻳﺮﻙ ﺍﻷﻧﻄﺎﻛﻲ ﺍﳌﻮﻧﻮﻓﻴﺰﻱ ﻣﻴﺨﺎﺋﻴﻞ ﺍﻟﻜـﺒﲑ؟ ﺃﻭ‬
‫ﲟﻌﲎ ﺁﺧﺮ‪ ،‬ﻫﻞ ﳝﻜﻦ ﺍﻟﻘﻮﻝ ﺑﺄ ﱠﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺒﻴﺰﻧﻄﻴﱠﺔ ﻛﺎﻧﺖ ﻣﻦ ﻭﺭﺍﺀ ﻃﻘﺲ‬
‫ﺍﻟﺴﱡﺠﻮﺩ ﺍﻟﺬﻱ ﻇﻬﺮ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻧﺘﻘﻞ ﻫﺬﺍ ﺍﻟﻄﱠﻘـﺲ ﺇﱃ ﺑﻘﻴﱠـﺔ‬
‫ﺍﻟﻜﻨﺎﺋﺲ ﺍﻷُﺧﺮﻯ‪ ،‬ﺣﱴ ﻭﺻﻞ ﺇﱃ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﱠﺔ؟‬

‫ﺇ ﱠﻥ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺪﺣﺾ ﻬﻧﺎﺋﻴ‪‬ﺎ ﻫﺬﻩ ﺍﻟﻘﺼﱠﺔ ﺍﻟﱵ ﱂ ﺗﺮﺩ ﺇ ﱠﻻ ﰲ ”ﻛﺘـﺎﺏ‬

‫ﺍﻟﻠﻘﱠﺎﻥ ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﺳﻨﺔ ‪١٩٢١‬ﻡ“‪ ،‬ﻫﻮ ﺃﻥﱠ ﻣﺼﺎﺩﺭﻧﺎ ﺍﻟﻄﱠﻘﺴـﻴﱠﺔ‬
‫ﺍﻟﻘﺪﳝﺔ ﺣﱴ ﺍﻟﻘﺮﻥ ﺍﻟﺴﱠﺎﺑﻊ ﻋﺸﺮ‪ ،‬ﻻ ﺗﺬﻛﺮ ﺃﻱﱠ ﺳﺠﻮﺩ ﻛﺎﻣﻞ ﺇﱃ ﺍﻷﺭﺽ‬
‫ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ .‬ﻭﻛﻞ ﻣﺎ ﻳُﺬﻛﺮ ﻓﻴﻬﺎ‪ ،‬ﻫﻮ ﺇﻣﱠﺎ ﺇﺣﻨﺎﺀ ﺍﻟﺮﺃﺱ‪ ،‬ﺃﻭ ﺍﻟﺮﱡﻛﻮﻉ‬

‫‪ -٢٤‬ﻛﺘﺎﺏ ”ﺗﺎﺭﻳﺦ ﺍﻟﺰﱠﻣﺎﻥ“‪ ،‬ﻷﰊ ﺍﻟﻔﺮﺝ ﲨﺎﻝ ﺍﻟﺪﱢﻳﻦ ﺑﻦ ﺍﻟﻌﱪﻱ‪ ،‬ﻧﻘﻠﻪ ﺇﱃ ﺍﻟﻌﺮﺑﻴﱠﺔ ﺍﻷﺏ‬
‫ﻼ ﻋﻦ ﺍﻟﺒﺎﺣﺚ ﻣـﺪﺣﺖ‬ ‫ﺍﺳﺤﻖ ﺃﺭﻣﻠﻪ‪ ،‬ﺇﺻﺪﺍﺭ ﺍﳌﺸﺮﻕ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﺳﻨﺔ ‪١٩٨٦‬ﻡ‪ ،‬ﺹ ‪ ١١٨٣‬ﻧﻘ ﹰ‬
‫ﺣﻠﻤﻲ ﺗﺎﺩﺭﺱ‪ ،‬ﺍﻷﻧﺒﺎ ﺑﻄﺮﺱ ﺃﹸﺳﻘﹸﻒ ﺍﻟﺒﻬﻨﺴﺎ‪ ،‬ﳎﻠﱠﺔ ﻣﺪﺭﺳﺔ ﺍﻹﺳﻜﻨﺪﺭﻳﱠﺔ‪ ،‬ﺍﻟﺴﱠﻨﺔ ﺍﻷﻭﱃ‪ ،‬ﺍﻟﻌـﺪﺩ‬
‫ﺍﻟﺜﱠﺎﱐ‪ ،‬ﻣﺎﻳﻮ‪-‬ﺃﻏﺴﻄﺲ ‪٢٠٠٩‬ﻡ‪ ،‬ﺹ ‪١٦٠ ،١٥٩‬‬
 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٨٠‬‬

‫ﻋﻠﻰ ﺍﻟﺮﱡﻛﺒﺘَﲔ)‪.(٢٥‬‬

‫ﻓﻠﻴﺲ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳﻜﻮﻥ ﻃﻘﺲ ﺍﻟﺴﱡﺠﻮﺩ ﺍﻟﻜﺎﻣﻞ ﺇﱃ ﺍﻷﺭﺽ ﰲ‬

‫ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻗﺪ ﻋُﺮﻑ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺜﱠﺎﱐ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ ﺗﻘﺮﻳﺒـﺎﹰ‪،‬‬
‫ﺃﻭ ﺍﻟﺜﱠﺎﻟﺚ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﻭﺗﻈﻞ ﳐﻄﻮﻃﺎﺗﻨﺎ ﺍﻟﻘﺒﻄﻴﱠـﺔ ﺑـﺪﻭﻥ ﺍﺳـﺘﺜﻨﺎﺀ‬
‫ﺗﺼﻤُﺖ ﻋﻦ ﺃﻳﱠﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﻫﺬﺍ ﺍﻟﺴﱡﺠﻮﺩ ﻃﻴﻠﺔ ﺃﺭﺑﻌﺔ ﺃﻭ ﲬﺴـﺔ ﻗـﺮﻭﻥ‬
‫ﺗﺎﻟﻴﺔ‪ ،‬ﺃﻱ ﺣﱴ ﺇﱃ ﺍﻟﻘﺮﻥ ﺍﻟﺴﱠﺎﺑﻊ ﻋﺸﺮ ﺍﳌﻴﻼﺩﻱ‪.‬‬

‫ﺣﺮﻕ ﺍﻟﺒُﺨﻮﺭ ﺍﻟﻜﺜﲑ ﰲ ﻃﻘﺲ ﺍﻟﺴﱠﺠﺪﺓ‬

‫ﰲ ﻫﺬﺍ ﺍﻟﻄﱠﻘﺲ ﺃﻳﻀﹰﺎ‪ ،‬ﻳُﺤﺮﻕ ﻛﺜ ٌﲑ ﻣﻦ ﺍﻟﺒُﺨﻮﺭ ﻋﻠﻰ ﻧﻔﻮﺱ ﺍﳌﻨـﺘﻘﻠﲔ‪،‬‬
‫ﺳـﺒﺎﻉ)‪(٢٦‬‬ ‫ﺑﺮﻏﻢ ﺃﻧﻪ ﻃﻘﺲ ﻓﺮﺡ ﻭﻟﻴﺲ ُﺣﺰﻥ‪ .‬ﻭﻫﻮ ﻣﺎ ﻳﺬﻛﺮﻩ ﻛ ﱞﻞ ﻣﻦ ﺍﺑﻦ‬
‫ﻭﺍﺑﻦ ﹶﻛﺒَﺮ)‪ ،(٢٧‬ﺣﻴﺚ ﻳﺬﻛﺮﺍﻥ ﺍﻟﻨﱠﺺ ﺍﳌﺘﻜ ﱢﺮﺭ ﰲ ﻣﻌﻈﻢ ﺍﳌﺨﻄﻮﻃﺎﺕ ﰲ ﺑﺪﺍﻳﺔ‬
‫ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﺑﺄ ﱠﻥ ﻛ ﱠﻞ ﻭﺍﺣﺪ ُﻳﻘ ﱢﺪﻡ ﲞﻮﺭﹰﺍ ﻋﻦ ﻣﻴﺘﻪ ﻭﻋﻦ ﻧﻔﺴﻪ‪.‬‬

‫ﻓﻔﻲ ﺑﺪﺍﻳﺔ ﻛ ﱢﻞ ﺻﻼﺓ ﻣﻦ ﺍﻟﺼﱠﻠﻮﺍﺕ ﺍﻟﺜﱠﻼﺙ ﺍﻟﱵ ﺗﺘﻜﻮﱠﻥ ﻣﻨـﻬﺎ ﻫـﺬﻩ‬

‫ﺍﳋﺪﻣﺔ‪ ،‬ﻳُﺤﺮﻕ ﻛﺜ ٌﲑ ﻣﻦ ﺍﻟﺒُﺨﻮﺭ ﰲ ﻭﻋﺎﺀ ﻓﺨﺎﺭﻱ ﺑﻪ ﲨـﺮ ﻣﱠﺘﻘـﺪ‪ُ ،‬ﻳﻌـ ﱡﺪ‬
‫ﺼﻴﺼﹰﺎ ﳍﺬﺍ ﺍﻟﻄﱠﻘﺲ‪ ،‬ﻣﻦ ﺃﺟﻞ ﻧﻴﺎﺡ ﻧﻔﻮﺱ ﺍﻟﺬﻳﻦ ﺭﻗﺪﻭﺍ ﰲ ﺍﻹﳝﺎﻥ‪ .‬ﺣﱴ‬ ‫ﺧﱢ‬
‫ﺃﻧﻪ ﻭﺑﺴﺒﺐ ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺔ‪ ،‬ﲡﺪ ﺍﻟﻜﻨﺎﺋﺲ ﻣﻶﻧﺔ ﺑﺎﻟﱢﻨﺴﺎﺀ ﰲ ﺛﻴﺎﺏ ﺍﳊـﺪﺍﺩ‪،‬‬
‫ﳊﺰﻥ ﺍﳌﻔﺴﺪ‪ ،‬ﻳﺘﻌﺎﺭﺽ ﲤﺎﻣـﹰﺎ‬ ‫ﻳﺒﻜﲔ ﺃﻣﻮﺍﻬﺗﻦ‪ ،‬ﻭﳜﱢﻴﻢ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺟﻮﱞ ﻣﻦ ﺍ ﹸ‬
‫ﻣﻊ ﻫﺬﺍ ﺍﻟﻄﱠﻘﺲ‪ ،‬ﺍﻟﺬﻱ ﻣﻦ ﺍﳌﻔﺮﻭﺽ ﻣﻨﻪ‪ ،‬ﺃﻧﻪ ﻣﻦ ﺃﺟﻞ ﺗﺬﻛﺎﺭ ﺣﻠﻮﻝ ﺍﻟﺮﱡﻭﺡ‬
‫ﺍﻟ ﹸﻘﺪُﺱ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ‪ ،‬ﻭﻫﻲ ﻣﻨﺎﺳﺒﺔ ﻓﺮﺡ ﻭﻟﻴﺲ ﺣﺰﻥ‪.‬‬

‫‪ -٢٥‬ﺍﻧﻈﺮ ﺹ )‪ (٣٤٤‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻚ‪.‬‬

‫‪ -٢٦‬ﺍﻧﻈﺮ ﺹ )‪ (٣٩‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫‪ -٢٧‬ﺍﻧﻈﺮ‪ :‬ﺹ )‪ (٥٦‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫‪٢٨١‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫ﻓﻴﻘﻮﻝ ﺍﺑﻦ ﺳﺒﺎﻉ‪” :‬ﳛﻀﺮﻭﻥ ﲨﻴﻌﻬﻢ ﺇﱃ ﺍﻟﺒﻴﻌﺔ ﻟﻌﻤـﻞ ﺍﻟﺴﱠـﺠﺪﺓ‪.‬‬

‫ﻭﳛﻀَﺮ ﻛﻞﱡ ﺃﺣﺪ ﺇﱃ ﺍﻟﺒﻴﻌﺔ‪ ،‬ﻭﻣﻌﻪ ﲞﻮﺭ ﻋﻦ ﻣﻴﺘﻪ ﻭﻋﻦ ﻧﻔﺴﻪ)‪ ...(٢٨‬ﲤـﻸ‬
‫ﻗﺼﺮﻳﱠﺔ ﻓﺤﻢ‪ ،‬ﻭﺗﺸﻌﻠﻬﺎ ﲜﻤﺮ ﺍﻟﻨﱠﺎﺭ‪ ،‬ﻭﻳﺮﻓﻊ ﺍﻟﻜﺎﻫﻦ ﺍﻟﺒُﺨﻮﺭ ﻣﻦ ﻛ ﱢﻞ ﲞـﻮﺭ‬
‫ﳛﻀﺮ ﺇﱃ ﺍﻟﺒﻴﻌﺔ ﻋﻦ ﻧﻔﻮﺱ ﺍﻷﻣﻮﺍﺕ ﲨﻴﻌﹰﺎ ‪ ...‬ﻭﰲ ﺗﻠﻚ ﺍﻟﱠﻠﻴﻠـﺔ ﺑﻌﻴﻨـﻬﺎ‪،‬‬
‫ﻳﻨﺒﻐﻲ ﺍﻟﺒُﺨﻮﺭ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻣﻮﺍﺕ ﺑﻜ ﱢﻞ ﻣﻮﺿﻊ‪ ،‬ﺗﻌﻮﻳﻀﹰﺎ ﻋﻦ ﺑﺎﻛﺮ ﺳـﺒﺖ‬
‫ﺏ‬
‫ﺍﻟﻨﱡﻮﺭ‪ ،‬ﻷ ﱠﻥ ﺫﻟﻚ ﻻ ﳚﻮﺯ ﺷﺮﻋﺎﹰ‪ ،‬ﻷ ﱠﻥ ﺫﻟﻚ ﺍﻟﺴﱠﺒﺖ ﺧﺼﻮﺻﺎﹰ‪ ،‬ﻛﺎﻥ ﻓﻴﻪ ﺭ ﱡ‬
‫ﺍﻟﺒﺸﺮﻳﱠﺔ ﻣﻘﺒﻮﺭﺍﹰ‪ .‬ﻓﻤﱴ ﺻﻠﱠﻰ ﺍﻟﻜﺎﻫﻦ ﻋﻠﻰ ﺍﻷﻣﻮﺍﺕ ﺫﻟﻚ ﺍﻟﻴَـﻮﻡ‪ ،‬ﻟـﺰﻡ ﺃﻥ‬
‫ﺏ ﺍﻟﺬﻳﻦ ﻗﺒﻀﺖ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻧﻴﱢﺤﻬﻢ‘‪.‬‬ ‫ﻳﻘﻮﻝ‪’ :‬ﺍﷲ ﺍﻟﻀﱠﺎﺑﻂ ﺍﻟﻜﹸﻞ‪ ،‬ﺗﻔﻀﱠﻞ ﻳﺎﺭ ﱡ‬
‫ﻓﻴﺼﲑ ﺗﺮﺣﱡﻢ ﻋﻠﻰ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺣﺎﺷﺎ ﺃ ﱠﻥ ﺍﻟﻨﱠﻔﺲ ﺍﻟﺮﱠﺣﻮﻣﺔ ﺍﻟﱵ ﺟﻮﻫﺮ ﺍﻟﻼﱠﻫﻮﺕ‬
‫ﻣﺘﱠﺤﺪﹰﺍ ﻬﺑﺎ‪ ،‬ﻭﻫﻲ ﻗﺪ ﺭﲪﺖ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﳐﻠﻮﻗﺎﻬﺗﺎ ﻳﻄﻠﺐ ﳍﺎ‬
‫ﺍﻟﺮﱠﲪﺔ‪ .‬ﻓﻤﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﻻ ﳚﻮﺯ ﺫﻟﻚ“‪.‬‬

‫ﻭﻳﻘﻮﻝ ”ﻛﺘﺎﺏ ﺍﻟﻠﻘﱠﺎﻥ ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒـﻮﻉ ﺳـﻨﺔ ‪١٩٢١‬ﻡ“ )ﺹ‬

‫‪ (٢٣٠ ،٢٢٩‬ﰲ ﺫﻟﻚ‪:‬‬
‫”‪ ...‬ﺣﺬﺕ ﺍﻟﻜﻨﻴﺴﺔ ﺣﺬﻭ ﺭﺟﺎﻝ ﺍﷲ ﺍﻟﻘﺪﱢﻳﺴﲔ‪ ،‬ﺑﺘﻜـﺮﺍﺭ ﺗﻘـﺪﳝﻬﺎ‬
‫ﺍﻟﺼﱠﻠﻮﺍﺕ ﺍﻟﻜﺜﲑﺓ ﻭﺍﻟ ﹼﻄﻠﺒﺎﺕ ﺍﳉ ﱠﻤﺔ‪ ،‬ﻭﺍﻟﺒُﺨﻮﺭ ﺍﻟ ﱠﺰﻛﻲ‪ ،‬ﻭﺍﻟﱠﺘﻘﺪﻣﺎﺕ ﺍﻟﺼﱠﺎﳊﺔ‪،‬‬
‫ﻋﻦ ﺑﻨﻴﻬﺎ‪ ،‬ﺍﺳﺘﻌﻄﺎﻓﹰﺎ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﺳﺘﺠﻼﺑﹰﺎ ﻟﺮﺿـﺎﻩ‪ ،‬ﻭﻃﻠﺒـﹰﺎ ﻹﺣﺴـﺎﻧﺎﺗﻪ‪،‬‬
‫ﻭﺍﺳﺘﻤﻄﺎﺭﹰﺍ ﻟﺮﲪﺘﻪ‪ ،‬ﻭﻃﻤﻌﹰﺎ ﰲ ﺇﺭﺙ ﻣﻠﻜﻮﺗﻪ ﺍﻟـﺪﱠﺍﺋﻢ‪ُ .‬ﺗﻘـ ﱢﺪﻡ ﺍﻟﻜﻨﻴﺴـﺔ‬
‫ﺍﻟﺼﱠﻠﻮﺍﺕ ﻣﺼﺤﻮﺑﺔ ﺑﺎﻟﺒُﺨﻮﺭ‪ ،‬ﻭﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﱠﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﻋﻄﻰ ﻣﻮﺳﻰ‬
‫ﺸﺮﻳﻌﺔ ﰲ ﻳﻮﻡ ﺍﳋﻤﺴﲔ ﺑﻌﺪ ﺗﻘﺪﻣﺔ ﺍﻟﻔﺼﺢ ﺑﲔ ﺃﺻﻮﺍﺕ ﺍﻟ ﱡﺮﻋﻮﺩ ﻭﺍﻟﱪﻭﻕ‪،‬‬ ‫ﺍﻟ ﱠ‬
‫ﻭﻛﺎﻥ ﺟﺒﻞ ﺳﻴﻨﺎﺀ ﻛﻠﱡﻪ ﻳﺪ ﱢﺧﻦ ﻣﻦ ﺃﺟﻞ ﺃ ﱠﻥ ﺍﻟﺮﱠﺏ ﻧﺰﻝ ﻋﻠﻴﻪ ﺑﺎﻟﱠﻨﺎﺭ‪ ،‬ﻭﺻـﻌﺪ‬
‫ﺩﺧﺎﻧﻪ ﻛﺪﺧﺎﻥ ﺍﻷﺗﻮﻥ )ﺧﺮﻭﺝ ‪.(١٨-١٦:١٩‬‬

‫‪ -٢٨‬ﺍﳌﺨﻄﻮﻁ )‪ ...” :(C‬ﻟﻌﻤﻞ ﺍﻟﺴﱠﺠﺪﺓ‪ .‬ﻭﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻣﻌﻪ ﻣﺎ ﺗﻴﺴﱠـﺮ ﻣـﻦ‬
‫ﺍﻟﺸﱠﻤﻊ ﻭﺍﻟﺒُﺨﻮﺭ‪ ،‬ﻟﻴﺬﻛﺮ ﻣﺎ ﺳﻠﻒ ﻣﻦ ﺃﻣﻮﺍﺗﻪ“‪.‬‬
 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٨٢‬‬

‫ﻛﺬﻟﻚ ﺍﳊﺎﻝ ﱠﳌﺎ ﺍﻋﻄﻰ ﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ ﰲ ﻋﻴﺪ ﺍﳋﻤﺴﲔ‪ ،‬ﺑﻌﺪ ﺗﻘﺪﻣـﺔ‬
‫ﻓﺼﺤﻨﺎ‪ ،‬ﺇﺫ ﻇﻬﺮ ﺑﻐﺘﺔ ﻣﻦ ﺍﻟﺴﱠﻤﺎﺀ ﺻﻮﺕ ﻣﻦ ﻫﺒﻮﺏ ﺭﻳﺢ ﻋﺎﺻﻔﺔ ﻭﻣﻸ ﻛﻞ‬
‫ﺍﻟﺒﻴﺖ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﺟﺎﻟﺴﲔ‪ ،‬ﻭﻇﻬﺮﺕ ﺃﻟﺴﻨﺔ ﻣﻨﻘﺴﻤﺔ ﻛﺄﻬﻧـﺎ ﻣـﻦ ﻧـﺎﺭ‪،‬‬
‫ﻭﺍﺳﺘﻘ ﱠﺮﺕ ﻋﻠﻰ ﻛ ﱢﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻣﺘﻸ ﺍﳉﻤﻴﻊ ﻣﻦ ﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ)‪... (٢٩‬‬
‫ﻭﻗﺪ ﺗﻌﻮﱠﺩ ﺍﳌﺆﻣﻨﻮﻥ ﺃﻥ ﻳﻌﻄﻮﺍ ﺣﺴﻨﺎﻬﺗﻢ ﻋﻦ ﺃﻧﻔﺲ ﺃﻣﻮﺍﻬﺗﻢ‪ ،‬ﻟﺘﻜﻮﻥ ﺗـﺬﻛﺎﺭﹰﺍ‬
‫ﻳﺬﻛﺮ ﺍﲰﻬﻢ ﻭﻳﺴﺘﻤﻄﺮ ﳍﻢ ﺍﻟﺮﱠﲪﺔ‪ ،‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻏﲑ ﳏ ﱠﺮﻡ‪ ،‬ﻷ ﱠﻥ ﺍﻟﻔﻀﺎﺋﻞ ﺑﻘﺪﺭ‬
‫ﻣﺎ ﺗﻜﺜﺮ ﻳﻌ ﱡﻢ ﻧﻔﻌﻬﺎ ﻭﺧﲑﻫﺎ‪ .‬ﻭﻗﺪ ُﻋﻤﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﰲ ﺳﻔﺮ ﺍﳌﻜﺎﺑﻴﱢﻴﻦ‪ ،‬ﺣﻴﺚ ﻗ ﱠﺪﻡ‬
‫ﻳﻬﻮﺫﺍ ﺍﳌﻜﺎﰊ ﺫﺑﺎﺋﺢ ﻭﺭﲪﺔ ﻋﻠﻰ ﻧﻔﻮﺱ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﻋﻤﻠﻪ ﳑﺪﻭﺣﹰﺎ“‪.‬‬

‫ﻭﺃﻣﱠﺎ ﻋﻦ ﻧﺼﻮﺹ ﺍﻟﺼﱠﻠﻮﺍﺕ ﺍﻟﻠﱢﻴﺘﻮﺭﺟﻴﱠﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻨﻘﺮﺃ ﰲ ﺍﻟﺼﱠﻼﺓ ﺍﻷﻭﱃ‬

‫ﻣﻦ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﲝﺴﺐ ﺍﻟﻄﱠﻘﺲ ﺍﳊﺎﱄ‪ ،‬ﺃ ﱠﻥ ﺍﻟﻜﺎﻫﻦ ﻳﻀـﻊ ﺍﻟﺒُﺨـﻮﺭ ﰲ‬
‫ﺍﻟﺸﱠﻮﺭﻳﺔ ﻭﻫﻮ ﻳﻘﻮﻝ‪” :‬ﻧﻴﺎﺣﹰﺎ ﻭَﺑﺮَﺩﹰﺍ ﻷﻧﻔﺲ ﻋﺒﻴﺪﻙ ﺍﻟﺬﻳﻦ ﺭﻗﺪﻭﺍ ﰲ ﺍﻷﻣﺎﻧـﺔ‬
‫ﺏ ﻧﻴﱢﺤﻬﻢ ﲨﻴﻌﹰﺎ ﰲ ﺃﺣﻀﺎﻥ ﺁﺑﺎﺋﻨـﺎ‬‫ﺍﻷﺭﺛﻮﺫﻛﺴﻴﱠﺔ ﻣﻨﺬ ﺍﻟﺒﺪﺀ ﻭﺇﱃ ﺍﻵﻥ‪ ،‬ﻳﺎﺭ ﱡ‬
‫ﺍﻟﻘﺪﱢﻳﺴﲔ ‪ ...‬ﰲ ﻧﻮﺭ ﻗﺪﱢﻳﺴﻴﻚ“‪.‬‬

‫ﻭﰲ ﺍﻟﺼﱠﻼﺓ ﺍﻟﺜﱠﺎﻧﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﻳﻜﺮﱢﺭ ﻧﻔﺲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﱠﺎﺑﻘﺔ ﺣـﲔ‬
‫ﻳﻀﻊ ﺍﻟﺒُﺨﻮﺭ ﻫﺬﻩ ﺍﳌﺮﱠﺓ ﰲ ﺟﻔﻦ ﺍﻟﻨﱠﺎﺭ‪ ،‬ﲝﺴﺐ ﻣﺎ ﻳﻘﻮﻟﻪ ”ﻛﺘـﺎﺏ ﺍﻟﻠﻘﱠـﺎﻥ‬
‫ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﺳﻨﺔ ‪١٩٢١‬ﻡ“‪.‬‬

‫ﻭﺃﻣﱠﺎ ﺍﻟﻄﱠﻘﺲ ﺍﻟﻘﺒﻄﻲ ﺍﻟﻘﺪﱘ ﳍﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﺸﺮﺣﻪ ﳐﻄﻮﻃﺎﺗﻨﺎ‪،‬‬

‫ﻓﻬﻮ ﺑﻌﻴﺪ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﱠﻌﻤﻴﻢ‪ ،‬ﺃﻱ ﺫﻛﺮ ﻧﻔﻮﺱ ﺍﻟﺮﱠﺍﻗﺪﻳﻦ ﻋﻠﻰ ﻋﻤﻮﻣﻬﻢ‪.‬‬

‫ﻛﻤﺎ ﺃﻧﻨﺎ ﻧﻼﺣﻆ‪ ،‬ﺃ ﱠﻥ ﺃﻭﺷﻴﱠﺔ ﺍﻟﺮﱠﺍﻗﺪﻳﻦ ﺃﻭ ﺍﳌﺘﻨﻴﱢﺤﲔ ﻭﺍﻟـﱵ ﺗُﻘـﺎﻝ ﰲ‬

‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻧﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻫﻲ ﻭﺍﺣﺪﺓ ﻣﻦ ﺃﻭﺍﺷﻲ ﻛﺜﲑﺓ ﺃﹸﺧﺮﻯ ﺗُﻘﺎﻝ‬

‫‪ -٢٩‬ﺃﻋﻤﺎﻝ ‪٤-١:٢‬‬
‫‪٢٨٣‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ .‬ﻓﻠﻤﺎﺫﺍ ﻛﺎﻥ ﺍﻟﺘﱠﺮﻛﻴﺰ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻭﺷﻴﱠﺔ ﻬﺑﺬﺍ ﺍﻟﻀﱠﻮﺀ ﺍﳌﺒﻬﺮ‪،‬‬
‫ﺣﱴ ﺗﻮﺍﺭﺕ ﻛﻞﱡ ﺍﻷﻭﺍﺷﻲ ﺍﻷُﺧﺮﻯ ﰲ ﺍﻟﻈﱢﻞ؟‬

‫ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻻ ﳚﺐ ﺃﻥ ﺗﻐﻴﺐ ﻋﻨﱠﺎ‪ ،‬ﻭﻫﻲ ﺃ ﱠﻥ ﻣﻀـﻤﻮﻥ‬

‫ﻗﺮﺍﺀﺍﺕ ﺍﻟﻔﹸﺼﻮﻝ ﺍﻟﻜﺘﺎﺑﻴﱠﺔ ﰲ ﻫﺬﺍ ﺍﻟﻄﱠﻘﺲ‪ ،‬ﺃﻱ ﺍﻟﻨﱡﺒﻮﱠﺓ ﻭﻓﺼﻞ ﺍﻟﺒﻮﻟﺲ ﻭﻓﺼﻞ‬
‫ﺍﻹﳒﻴﻞ ﺍﻟﺬﻱ ﻳﺴﺒﻘﻪ ﺁﻳﺎﺕ ﻣﻦ ﺍﳌﺰﺍﻣﲑ‪ ،‬ﻻ ﻋﻼﻗﺔ ﳍﺎ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ ﻬﺑﺬﺍ‬
‫ﺍﻻﳓﺴﺎﺭ ﰲ ﺍﻟﺼﱠﻼﺓ ﻣﻦ ﺃﺟﻞ ﺍﳌﻨﺘﻘﻠﲔ ﻭﺣﺴﺐ‪ .‬ﻭﻣﻦ ﺍﳌﻌﺮﻭﻑ ﻟﻴﺘﻮﺭﺟﻴ‪‬ﺎ ﺃ ﱠﻥ‬
‫ﻗﺮﺍﺀﺍﺕ ﺍﻟﻔﹸﺼﻮﻝ ﺍﻟﻜﺘﺎﺑﻴﱠﺔ ﰲ ﺃﻳﱠﺔ ﺧﺪﻣﺔ ﻟﻴﺘﻮﺭﺟﻴﱠﺔ‪ ،‬ﻫﻲ ﻓﺼﻮﻝ ﻣﻮﺿﻮﻋﺔ ﻣﻦ‬
‫ﺃﺟﻞ ﺧﺪﻣﺔ ﺍﻟﻐﺮﺽ ﺍﻟﱵ ﺗُﻘﺎﻡ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﻟﻠﱢﻴﺘﻮﺭﺟﻴﱠﺔ ﻣﻦ ﺃﺟﻠـﻪ‪ .‬ﻭﻟﻌـ ﱠﻞ‬
‫ﺍﻟﻄﱠﺮﺡ ﺃﻭ ﺍﻟﺘﱠﻔﺴﲑ ﺍﻟﺬﻱ ﻳُﻘﺎﻝ ﺑﻌﺪ ﻓﺼﻞ ﺍﻹﳒﻴﻞ ﺍﳌﻘﺪﱠﺱ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻠﺨﱢـﺺ‬
‫ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﻓﺼﻞ ﺍﻹﳒﻴﻞ ﺍﳌﻘﺪﱠﺱ‪ ،‬ﻳﺪﻋﻢ ﻣﺎ ﺃﻗﻮﻝ‪ .‬ﻭﻫﻮ ﻣﺎ ﺳﻮﻑ ﻳﺄﰐ ﺫﻛﺮﻩ‬
‫ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬

‫ﺃﻣﱠﺎ ﺍﻟﻄﹼﻠﺒﺔ ﺍﳋﺘﺎﻣﻴﱠﺔ ﺍﻟﱵ ﻳﻘﻮﳍﺎ ﺍﻟﻜﺎﻫﻦ ﰲ ﻬﻧﺎﻳﺔ ﻛـ ﱢﻞ ﺳـﺠﺪﺓ ﻣـﻦ‬

‫ﺴﺠﺪﺍﺕ ﺍﻟﺜﱠﻼﺙ‪ ،‬ﻫﻲ ﻃﻠﺒﺔ ﺧﺸﻮﻋﻴﱠﺔ‪ ،‬ﺗﺪﻭﺭ ﺣﻮﻝ ﻃﻠﺐ ﺍﻟﺮﱠﲪﺔ ﻭﺍﳌﻐﻔﺮﺓ‬ ‫ﺍﻟ ﱠ‬
‫ﻟﻨﺎ ﳓﻦ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﻻ ﺗﺘﻄﺮﱠﻕ ﺇﱃ ﺫﻛﺮ ﺍﻟﺮﱠﺍﻗﺪﻳﻦ ﺇ ﱠﻻ ﰲ ﻃﻠﺒﺔ ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻟﺜﺔ‪.‬‬

‫ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﻠﱢﻴﺘﻮﺭﺟﻴﱠﺔ ﺍﻷﺳﺎﺳﻴﱠﺔ ﳍﺬﻩ ﺍﳋﺪﻣﺔ‬

‫ﺗﺘﱠﻔﻖ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻄﱠﻘﺴﻴﱠﺔ ﻗﻴﺪ ﺍﻟﺪﱢﺭﺍﺳﺔ‪ ،‬ﻋﻠـﻰ ﺍﻟﻌﻨﺎﺻـﺮ ﺍﻟﻠﱢﻴﺘﻮﺭﺟﻴﱠـﺔ‬
‫ﺍﻷﺳﺎﺳﻴﱠﺔ ﳍﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﺍﻟﱵ ﺗﻨﺤﺼﺮ ﰲ‪:‬‬
‫‪ -‬ﺻﻼﺓ ﺍﻟﺸﱡﻜﺮ‪.‬‬
‫‪ -‬ﺭﻓﻊ ﺍﻟﺒُﺨﻮﺭ ﺇﱃ ﺍﺠﻤﻟﻤﺮﺓ ﻣﻊ ﺗﻘﺪﱘ ﺍﺠﻤﻟﺪ ﻟﻶﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ‪.‬‬
‫‪ -‬ﺃﻭﺷﻴﱠﺔ ﺍﻟﺒُﺨﻮﺭ‪.‬‬
 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٨٤‬‬

‫‪ -‬ﺍﻟﻨﱡﺒﻮﱠﺓ ﻣﻦ ﺳﻔﺮ ﺍﻟﺘﱠﺜﻨﻴﺔ)‪.(٣٠‬‬

‫‪ -‬ﻓﺼﻞ ﺍﻟﺒﻮﻟﺲ)‪.(٣١‬‬
‫‪ -‬ﺁﻳﺎﺕ ﻣﻦ ﺍﳌﺰﺍﻣﲑ ﺗﺴﺒﻖ ﻓﺼﻞ ﺍﻹﳒﻴﻞ ﺍﳌﻘﺪﱠﺱ)‪.(٣٢‬‬

‫‪ -٣٠‬ﻓﺼﻮﻝ ﺍﻟﻨﱡﺒﻮﱠﺍﺕ ﻟﻠﺜﱠﻼﺙ ﺳﺠﺪﺍﺕ‪ ،‬ﻛﻠﱡﻬﺎ ﻣﻦ ﺳﻔﺮ ﺍﻟﺘﱠﺜﻨﻴﺔ ﺃﺻﺤﺎﺣﺎﺕ ‪١٦ ،٦ ،٥‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻷﻭﱃ‪) :‬ﺗﺜﻨﻴﺔ ‪» (٣:٦-٢٣:٥‬ﻫﺎ ﻫﻮﺫﺍ ﺍﻟﺮﱠﺏ ﺇﳍﻨﺎ ﻗﺪ ﺃﺭﺍﻧﺎ ﳎﺪﻩ ﻭﻋﻈﻤﺘـﻪ‪،‬‬
‫ﻭﲰﻌﻨﺎ ﺻﻮﺗﻪ ﻣﻦ ﻭﺳﻂ ﺍﻟﻨﱠﺎﺭ«‪.‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻧﻴﺔ‪) :‬ﺗﺜﻨﻴﺔ ‪» (٢٥-١٧:٦‬ﻟﺘﻜﻦ ﻟﻨﺎ ﺭﲪﺔ ﺇﺫﺍ ﻓﻌﻠﻨﺎ ﲨﻴﻊ ﺃﻭﺍﻣﺮ ﺍﻟﺮﱠﺏ ﺇﳍﻨﺎ‬
‫ﻛﻤﺎ ﺃﻭﺻﺎﻧﺎ«‪.‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻟﺜﺔ‪) :‬ﺗﺜﻨﻴـﺔ ‪» (١٨-١:١٦‬ﺳﺒﻌﺔ ﺃﺳﺎﺑﻴﻊ ﺗﻌﺪّﻫﺎ ﻟﻚ ﺇﺫﺍ ﺍﺑﺘﺪﺃﺕ ﺃﻥ ﲢﺼﺪ‬
‫ﺍﳊﺼﺎﺩ‪ ،‬ﻭﺗﺒﺪﺃ ﺃﻥ ﲢﺴﺐ ﺳﺒﻌﺔ ﺃﺳﺎﺑﻴﻊ‪ ،‬ﻭﺗﻌﻤﻞ ﻋﻴﺪ ﺍﻷﺳﺎﺑﻴﻊ ﻟﻠﺮﱠﺏ‬
‫ﺇﳍﻚ ﻋﻠﻰ ﻗﺪﺭ ﻣﺎ ﺗﺴﺘﻄﻴﻊ ﻳﺪﻙ ‪ ...‬ﻭﺗﻔﺮﺡ ﺃﻣﺎﻡ ﺍﻟﺮﱠﺏ ﺇﳍﻚ«‪.‬‬
‫ﺃﻣﱠﺎ ”ﻣﺼﺒﺎﺡ ﺍﻟﻈﱡﻠﻤﺔ ﻃﺒﻘﺎﹰ ﳌﺨﻄﻮﻁ ﺑﺎﺭﻳﺲ“ ﻓﻴـﻮﺭﺩ ﺍﻟﺸﱠـﺎﻫﺪ‬
‫)ﺗﺜﻨﻴﺔ ‪.(١٢-١:١٦‬‬
‫‪ -٣١‬ﻓﺼﻮﻝ ﺍﻟﺒﻮﻟﺲ ﻟﻠﺜﱠﻼﺙ ﺳﺠﺪﺍﺕ‪ ،‬ﻛﻠﱡﻬﺎ ﻣﻦ ﺭﺳﺎﻟﺔ ﺍﻟﻘﺪﱢﻳﺲ ﺑﻮﻟﺲ ﺍﻟﺮﱠﺳـﻮﻝ‬
‫ﺍﻷﻭﱃ ﺇﱃ ﺃﻫﻞ ﻛﻮﺭﻧﺜﻮﺱ‪ ،‬ﺍﻷﺻﺤﺎﺣﺎﺕ ‪١٤ ،١٣ ،١٢‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻷﻭﱃ‪١) :‬ﻛﻮﺭﻧﺜﻮﺱ ‪» (١٢:١٣-٢٨:١٢‬ﺍﶈﺒﱠﺔ ﻻ ﺗﺴﻘﻂ ﺃﺑﺪﹰﺍ«‪.‬‬
‫ﺃﻣﱠﺎ ”ﻣﺼﺒﺎﺡ ﺍﻟﻈﱡﻠﻤﺔ ﻃﺒﻘﺎﹰ ﳌﺨﻄﻮﻁ ﺑﺎﺭﻳﺲ“ ﻓﻴـﻮﺭﺩ ﺍﻟﺸﱠـﺎﻫﺪ‬
‫)‪١‬ﻛﻮﺭﻧﺜﻮﺱ ‪.(٤:١٤-٢٨:١٢‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻧﻴﺔ‪١) :‬ﻛﻮﺭﻧﺜﻮﺱ ‪» (١٧:١٤-١٣:١٣‬ﺃﻣﱠﺎ ﺍﻵﻥ ﻓﻴﺜﺒﺖ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺮﱠﺟـﺎﺀ‬
‫ﻭﺍﶈﺒﱠﺔ‪ ،‬ﻫﺬﻩ ﺍﻟﺜﱠﻼﺛﺔ ﻭﻟﻜﻦ ﺃﻋﻈﻤﻬﻦ ﺍﶈﺒﱠﺔ«‪.‬‬
‫ﺃﻣﱠﺎ ”ﻣﺼﺒﺎﺡ ﺍﻟﻈﱡﻠﻤﺔ ﻃﺒﻘﹰﺎ ﳌﺨﻄـﻮﻁ ﺑـﺎﺭﻳﺲ“ ﻓﻴـﻮﺭﺩ ﺍﻟﺸﱠـﺎﻫﺪ‪:‬‬
‫)‪١‬ﻛﻮﺭﻧﺜﻮﺱ ‪.(١٢-٥:١٤‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻟﺜﺔ‪١) :‬ﻛﻮﺭﻧﺜﻮﺱ ‪» (٤٠-١٨:١٤‬ﻭﺍﻵﻧﻪ ﻳﺎ ﺇﺧﻮﰐ ﺟﺪﻭﺍ ﻟﻠﺘﱠﻨﺒﺆ ﻭﻻ ﲤﻨﻌﻮﺍ‬
‫ﺍﻟﺘﱠﻜﻠﱡﻢ ﺑﺄﻟﺴﻨﺔ‪ .‬ﻭﻟﻴﻜﻦ ﻛﻞﱡ ﺷﻲﺀ ﺑﻠﻴﺎﻗﺔ ﻭﲝﺴﺐ ﺗﺮﺗﻴﺐ«‪.‬‬
‫ﺃﻣﱠﺎ ”ﻣﺼﺒﺎﺡ ﺍﻟﻈﱡﻠﻤﺔ ﻃﺒﻘﹰﺎ ﳌﺨﻄـﻮﻁ ﺑـﺎﺭﻳﺲ“ ﻓﻴـﻮﺭﺩ ﺍﻟﺸﱠـﺎﻫﺪ‬
‫)‪١‬ﻛﻮﺭﻧﺜﻮﺱ ‪.(٣٣-١٨:١٤‬‬
‫‪ -٣٢‬ﺍﻵﻳﺎﺕ ﻣﻦ ﺍﳌﺰﺍﻣﲑ ﻫﻲ‪:‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻷﻭﱃ‪) :‬ﻣﺰﻣﻮﺭ ‪» (١ ،٨:٦٩‬ﺍﺳﺠﺪﻭﺍ ﻟﻪ ﻳﺎ ﲨﻴﻊ ﻣﻼﺋﻜﺘـﻪ‪ .‬ﲰﻌـﺖ‬
‫ﺻﻬﻴﻮﻥ ﻓﻔﺮﺣﺖ‪ .‬ﺍﻟﺮﱠﺏ ﻗﺪ ﻣَﻠﹶﻚَ ﻓﻠﺘـﻬﻠﱠﻞ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﺘﻔـﺮﺡ‬
‫‪٢٨٥‬‬ ‫ﺭﺅﻳﺔ ﻋﺎﻣﺔ ﻟﻄﻘﺲ ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‬

‫‪ -‬ﻓﺼﻞ ﺍﻹﳒﻴﻞ ﺍﳌﻘﺪﱠﺱ)‪.(٣٣‬‬

‫‪ -‬ﺍﻟﻄﱠﺮﺡ )ﺍﻹﺑﺼﺎﻟﻴﱠﺔ()‪.(٣٤‬‬

‫ﺍﳉﺰﺍﺋﺮ ﺍﻟﻜﺜﲑﺓ‪ .‬ﻫﻠﻠﻴﻠﻮﻳﺎ«‪.‬‬

‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻧﻴﺔ‪) :‬ﻣﺰﻣﻮﺭ ‪» (١٧:١١٣‬ﺍﻟﺮﱠﺏ ﺫﻛﺮَﻧﺎ ﻭﺑﺎﺭَﻛﻨﺎ‪ .‬ﺑﺎﺭَﻙ ﺑﻴﺖ ﺇﺳـﺮﺍﺋﻴﻞ‪.‬‬
‫ﺑﺎﺭَﻙ ﺑﻴﺖ ﻫﺎﺭﻭﻥ‪ .‬ﺑﺎﺭَﻙ ﺑﻴﺖ ﺍﻟﺬﻳﻦ ﳜﺎﻓﻮﻥ ﺍﻟﺮﱠﺏ‪ ،‬ﺍﻟﺼﱢـﻐﺎﺭ ﻣـﻊ‬
‫ﺍﻟﻜﺒﺎﺭ‪ .‬ﻫﻠﻠﻴﻠﻮﻳﺎ«‪.‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻟﺜﺔ‪) :‬ﻣﺰﻣﻮﺭ ‪» (٤:٦٥ ،١١:٧٠‬ﻳﺴﺠﺪ ﻟﻪ ﲨﻴﻊ ﻣﻠﻮﻙ ﺍﻷﺭﺽ‪ ،‬ﻭﻛـﻞﱡ‬
‫ﺍﻷُﻣﻢ ﺗﺘﻌﺒﱠﺪ ﻟﻪ‪ .‬ﻓﻠﺘﺴﺠُﺪ ﻟﻚ ﺍﻷﺭﺽ ﻛﻠﱡﻬﺎ‪ ،‬ﻭﻟﲑﺗﱢﻠﻮﺍ ﻟﻚ ﻭﻟﻴﺘﺮﻧﱠﻤﻮﺍ‬
‫ﻻﲰﻚ‪ .‬ﻫﻠﻠﻴﻠﻮﻳﺎ«‪.‬‬
‫ﻭﻟﻜﻦ ﳐﻄﻮﻁ ﺭﻗﻢ )ﻃﻘﺲ ‪ /٢٠٢‬ﻣﺴﻠﺴـﻞ ‪ (٢٤٦‬ﲟﻜﺘﺒﺔ ﺩﻳﺮ ﺍﻟﻘﺪﱢﻳﺲ ﺃﻧﺒﺎ‬
‫ﻣﻘﺎﺭ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻘﺮﻥ ﺍﻟﺮﱠﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﻗﺪ ﺃﻭﺭﺩ ﺑﺪ ﹰﻻ ﻣـﻦ ﺁﻳـﺎﺕ‬
‫ﺍﳌﺰﻣﻮﺭ )‪ ،(٤:٦٥‬ﺁﻳﺎﺕ ﺃﹸﺧﺮﻯ ﻣﻦ ﺍﳌﺰﻣﻮﺭ )‪» (١٢:٤٥‬ﺗﺴﺠﺪ ﻟﻪ ﻛﻞﱡ‬
‫ﺑﻨﺎﺕ ﺻﻮﺭ ﻭﻳﺘﻠﻘﱠﻮﻥ ﻭﺟﻬﻚ ﺑﺎﻟﻘﺮﺍﺑﲔ ﺃﻏﻨﻴﺎﺀ ﺷﻌﺐ ﺍﻷﺭﺽ«‪ .‬ﻭﺍﻟﻨﱠﺺ‬
‫ﰲ ﺍﻟﻌﱪﻳﱠﺔ‪» :‬ﻭﺑﻨﺖ ﺻﻮﺭ ﺃﻏﲏ ﺍﻟﺸﱡﻌﻮﺏﹺ‪ ،‬ﺗﺘﺮﺿﱠﻰ ﻭﺟﻬﻚ ﻬﺑﺪﻳﱠﺔ«‪ .‬ﻭﻫﻮ‬
‫ﻧﻔﺲ ﻣﺎ ﺗﺬﻛﺮﻩ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻄﱠﻘﺴﻴﱠﺔ ﺍﻟﻘﺪﳝﺔ ﻗﻴﺪ ﺍﻟﺪﱢﺭﺍﺳﺔ‪.‬‬
‫‪ -٣٣‬ﻓﺼﻮﻝ ﺍﻹﳒﻴﻞ ﺍﳌﻘﺪﱠﺱ ﻟﻠﺜﱠﻼﺙ ﺳﺠﺪﺍﺕ‪ ،‬ﻛﻠﱡﻬﺎ ﻣﻦ ﺑﺸﺎﺭﺓ ﺍﻟﻘﺪﱢﻳﺲ ﻳﻮﺣﻨﱠﺎ‪.‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻷﻭﱃ‪) :‬ﻳﻮﺣﻨﱠﺎ ‪ (٢٦-١:١٧‬ﻋﻦ ﺻﻼﺓ ﻳﺴﻮﻉ ﺍﻟﺸﱠﻔﺎﻋﻴﱠﺔ ﻣﻦ ﺃﺟﻠﻨﺎ‪.‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻧﻴﺔ‪) :‬ﻟﻮﻗﺎ ‪ (٥٣-٣٦:٢٤‬ﻋﻦ ﻇﹸﻬﻮﺭ ﺍﻟﺮﱠﺏ ﻟﻠﺘﻼﻣﻴﺬ ﺑﻌﺪ ﻗﻴﺎﻣﺘﻪ‪ ،‬ﻭﻓـﺘﺢ‬
‫ﺫﻫﻨﻬﻢ ﻟﻴﻔﻬﻤﻮﺍ ﺍﻟ ﹸﻜﺘُﺐ‪ ،‬ﻭﻭﻋﺪﻩ ﳍﻢ ﺑﺈﺭﺳـﺎﻝ ﻣﻮﻋـﺪ ﺍﻵﺏ‪ ،‬ﺃﻱ‬
‫ﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ‪ .‬ﱠﰒ ﺃﺧﺮﺟﻬﻢ ﺇﱃ ﺑﻴﺖ ﻋﻨﻴﺎ‪ ،‬ﻭﺭﻓﻊ ﻳﺪﻳﻪ ﻭﺑـﺎﺭﻛﻬﻢ‪،‬‬
‫ﻭﻓﻴﻤﺎ ﻫﻮ ﻳﺒﺎﺭﻛﻬﻢ ﺍﻧﻔﺮﺩ ﻋﻨﻬﻢ ﻭﺃﹸﺻﻌﺪ ﺇﱃ ﺍﻟﺴﱠـﻤﺎﺀ‪ .‬ﻭﺃﻣﱠـﺎ ﻫـﻢ‬
‫ﻓﺴﺠﺪﻭﺍ ﻟﻪ ﻭﺭﺟﻌﻮﺍ ﺇﱃ ﺃﻭﺭﺷﻠﻴﻢ ﺑﻔﺮﺡ ﻋﻈﻴﻢ‪.‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻟﺜﺔ‪) :‬ﻳﻮﺣﻨﱠﺎ ‪ (٢٤-١:٤‬ﻋﻦ ﻟﻘﺎﺀ ﺍﻟﺮﱠﺏ ﻣﻊ ﺍﳌﺮﺃﺓ ﺍﻟﺴﱠﺎﻣﺮﻳﱠﺔ‪ ،‬ﻭﺣﺪﻳﺜﻪ ﻣﻌﻬﺎ‬
‫ﻋﻦ ﺍﳌﺎﺀ ﺍﳊﻲ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺮﱡﻭﺡ ﺍﻟ ﹸﻘﺪُﺱ‪.‬‬
‫‪ -٣٤‬ﻟﻘﺪ ﺍﻛﺘﻔﻰ ﺍﺑﻦ ﹶﻛﺒَﺮ ﰲ ﻛﺘﺎﺑﻪ ”ﻣﺼﺒﺎﺡ ﺍﻟﻈﱡﻠﻤﺔ ﻃﺒﻘﹰﺎ ﳌﺨﻄﻮﻁ ﺑﺎﺭﻳﺲ“ ﺑﺎﻹﺷﺎﺭﺓ‬
‫ﺇﱃ ﻓﺼﻮﻝ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻟﻠﺜﱠﻼﺙ ﺳﺠﺪﺍﺕ‪ .‬ﻭﻟﻜﻨﱠﻪ ﻳﻮﺭﺩ ﺍﻟﻄﱠﺮﺡ ﺍﻟﺬﻱ ﻳﻌﻘﺐ ﻓﺼﻞ ﺍﻹﳒﻴﻞ‬
‫ﻼ ﺑﺎﻟﻘﺒﻄﻴﱠﺔ ﻭﺍﻟﻌﺮﺑﻴﱠﺔ‪ ،‬ﰲ ﻛ ﱢﻞ ﺳﺠﺪﺓ‪ ،‬ﻭﻳﺪﻋﻮﻩ ”ﺇﺑﺼﺎﻟﻴﱠﺔ“‪ .‬ﻭﺍﻹﺑﺼﺎﻟﻴﱠﺔ ﺍﻷﻭﱃ ﺗُﻘﺎﻝ‬ ‫ﻛﺎﻣ ﹰ‬
‫ﺑﻠﺤﻦ ﺁﺩﺍﻡ‪ ،‬ﻭﺍﻟﺜﱠﺎﻧﻴﺔ ﻭﺍﻟﺜﱠﺎﻟﺜﺔ ﻳُﻘﺎﻻ ﺑﻠﺤﻦ ﻭﺍﻃﺲ‪.‬‬
‫ﺍﻟﻄﱠﺮﺡ ﺍﻷﻭﱠﻝ ﺑﺪﺍﻳﺘﻪ‪” :‬ﻛﺎﻥ ﺍﻟ ﱡﺮﺳُﻞ ﻳﺒﺸﺮﻭﻥ ﺑﺎﻟﺘﻌﻠﻴﻢ ﺍﳌﻘﺪﱠﺱ ﺍﻹﳒﻴﻠﻲ ‪.“...‬‬
 ‫ﺯﻣﻦ ﺍﳋﻤﺴﲔ ﺍﳌﻘﺪﱠﺳﺔ‬ ‫‪٢٨٦‬‬

‫‪ -‬ﺍﻷﻭﺍﺷﻲ)‪.(٣٥‬‬
‫‪ -‬ﺍﻟﻄﹼﻠﺒﺔ ﺍﻷﺧﲑﺓ‪.‬‬

‫ﻭﺍﻵﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺒﺤﺚ ﻓﻴﻤﺎ ﺃﻭﺭﺩﺗﻪ ﳐﻄﻮﻃﺎﺗﻨﺎ ﻗﻴﺪ ﺍﻟﺪﱢﺭﺍﺳﺔ‪ ،‬ﻋﻦ ﻃﻘﺲ‬
‫ﺻﻼﺓ ﺍﻟﺴﱠﺠﺪﺓ‪ .‬ﻭﺫﻟﻚ ﰲ ﺟﺪﺍﻭﻝ ﺇﺯﺍﺋﻴﱠﺔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﺳﻬﻮﻟﺔ ﺍﳌﻘﺎﺭﻧﺔ‪ .‬ﺣﻴﺚ‬
‫ﺖ ﻣﺎ ﺗﻘﻮﻟﻪ ﻫﺬﻩ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻋﻦ ﻫﺬﺍ ﺍﻟﻄﱠﻘﺲ‪ ،‬ﰲ ﺟﺪﻭﻟﹶﲔ؛ ﺍﳉﺪﻭﻝ‬ ‫ﻗﺪﱠﻣ ُ‬
‫ﺍﻷﻭﱠﻝ‪ ،‬ﻳﺸﻤﻞ ﻛ ﱠﻞ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻗﻴﺪ ﺍﻟﺪﱢﺭﺍﺳﺔ ﺍﻟﱵ ﺗﺘﺤﺪﱠﺙ ﻋـﻦ ﺻـﻼﺓ‬
‫ﺍﻟﺴﱠﺠﺪﺓ ‪ -‬ﺑﺎﺳﺘﺜﻨﺎﺀ ﳐﻄﻮﻃﺎﺕ ﺗﺮﺗﻴﺐ ﺍﻟﺒﻴﻌﺔ ‪ -‬ﻣﻊ ﺇﻓﺨﻮﻟﻮﺟﻴﻮﻥ ﺍﻟﻄﱡﻮﺧﻲ‪،‬‬
‫ﻭ”ﻛﺘﺎﺏ ﺍﻟﻠﻘﱠﺎﻥ ﻭﺍﻟﺴﱠﺠﺪﺓ‪ ،‬ﺍﳌﻄﺒﻮﻉ ﺳﻨﺔ ‪١٩٢١‬ﻡ“ ﺇﱃ ﺟﻮﺍﺭ ﺑﻌﻀﻬﻤﺎ‬
‫ﰲ ﻬﻧﺮﻳﻦ ﻣﺘﻮﺍﺯَﻳﲔ‪ .‬ﻭﺍﳉﺪﻭﻝ ﺍﻟﺜﱠﺎﱐ ﳛﻮﻱ ﻣﺎ ﺗﻘﻮﻟﻪ ﳐﻄﻮﻃـﺎﺕ ﺗﺮﺗﻴـﺐ‬
‫ﺍﻟﺒﻴﻌﺔ‪ ،‬ﻋﻦ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪.‬‬

‫ﻭﺃﻣﱠﺎ ﺍﻟﺘﱠﻌﻘﻴﺐ ﻭﺍﻟﺸﱠﺮﺡ ﻋﻠﻰ ﻛ ﱢﻞ ﺳﺠﺪﺓ ﻣﻦ ﺍﻟﺴﱠـﺠﺪﺍﺕ ﺍﻟـﺜﱠﻼﺙ‪،‬‬

‫ﻓﺴﻮﻑ ﺗُﺠﻤﻞ ﻣﺎ ﺃﻭ ﱡﺩ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻋﻦ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪.‬‬

‫ﺍﻟﻄﱠﺮﺡ ﺍﻟﺜﱠﺎﱐ ﺑﺪﺍﻳﺘﻪ‪” :‬ﺍﻻﺛﻨﺎ ﻋﺸﺮ ﺭﺳﻮ ﹰﻻ ﻛﺎﻧﻮﺍ ﰲ ﺃﻭﺭﺷﻠﻴﻢ ﻳﻨﺘﻈﺮﻭﻥ ﺍﻟﻘـﻮﱠﺓ ﺍﻟـﱵ‬
‫ﻳﺮﺳﻠﻬﺎ ﺍﻟﺮﱠﺏ ﳍﻢ ‪.“...‬‬
‫ﺍﻟﻄﱠﺮﺡ ﺍﻟﺜﱠﺎﻟﺚ ﺑﺪﺍﻳﺘﻪ‪” :‬ﺍﳌﺴﻴﺢ ﻛﻠﻤﺔ ﺍﻵﺏ ﺍﻹﻟﻪ ﺍﻟﻮﺣﻴﺪ‪ ،‬ﺍﻟﺬﻱ ﲡﺴﺪ ﻣﻦ ﺍﻟﻌـﺬﺭﺍﺀ‬
‫ﻣﻦ ﺃﺟﻞ ﺧﻼﺻﻨﺎ ‪.“...‬‬
‫‪ -٣٥‬ﲝﺴﺐ ﻣﺎ ﺗﻮﺭﺩﻩ ﻣﻌﻈﻢ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻗﻴﺪ ﺍﻟﺪﱢﺭﺍﺳﺔ‪ ،‬ﻓﺈﻧﻪ ﺗُﻘﺎﻝ ﺃﺭﺑﻌﺔ ﺃﻭﺍﺷﻲ ﰲ‬
‫ﻛ ﱢﻞ ﺳﺠﺪﺓ ﻣﻦ ﺍﻟﺜﱠﻼﺙ ﺳﺠﺪﺍﺕ‪.‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻷﻭﱃ‪ :‬ﺍﳌﺮﺿﻰ ﻭﺍﳌﺴﺎﻓﺮﻳﻦ ﻭﺃﻫﻮﻳﱠﺔ ﺍﻟﺴﱠﻤﺎﺀ ﻭﺧﻼﺹ ﺍﳌﺴﻜﻦ‪.‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻧﻴﺔ‪ :‬ﺍﳌﻠﻚ ﻭﺍﳌﺘﻨﻴﱢﺤﲔ ﻭﺍﻟﻘﺮﺍﺑﲔ ﻭﺍﳌﻮﻋﻮﻇﲔ‪.‬‬
‫ﺍﻟﺴﱠﺠﺪﺓ ﺍﻟﺜﱠﺎﻟﺜﺔ‪ :‬ﺍﻟﺴﱠﻼﻣﺔ‪ ،‬ﻭﺍﻵﺑﺎﺀ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺃﻭﺻﻮﻧﺎ ﺃﻥ ﻧﺬﻛﺮﻫﻢ‪ ،‬ﻭﺍﻻﺟﺘﻤﺎﻋﺎﺕ‪.‬‬
‫ﺃﻣﱠﺎ ”ﻣﺼﺒﺎﺡ ﺍﻟﻈﱡﻠﻤﺔ ﻃﺒﻘﹰﺎ ﳌﺨﻄﻮﻁ ﺑﺎﺭﻳﺲ“ ﻓﻴﺬﻛﺮ ﺃﻭﺷﻴﱠﺔ ﺻﻌﻮﺩ ﻣﻴﺎﻩ ﺍﻷﻬﻧﺎﺭ‪ .‬ﻭﺍﻟﱵ‬
‫ﺣ ﱠﻞ ﳏﻠﹼﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ‪ ،‬ﺃﻭﺷﻴﱠﺔ ﺍﻟﺬﻳﻦ ﺃﻭﺻﻮﻧﺎ ﺃﻥ ﻧﺬﻛﺮﻫﻢ‪ .‬ﻭﻻ ﻳﺘﺒﻊ ”ﳐﻄﻮﻁ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ‪/‬‬
‫ﻗﺒﻄﻲ ‪١٣١٦) ٤٢‬ﻡ(“ ﻫﺬﺍ ﺍﻟﺘﱠﺮﺗﻴﺐ ﺍﳌﺬﻛﻮﺭ‪ .‬ﻭﻫﻮ ﻣﺎ ﲡﺪﻩ ﻣﺸـﺮﻭﺣﹰﺎ ﰲ ﺍﳉـﺪﺍﻭﻝ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﺻﻔﺤﺎﺕ )‪ (٤١٣ ،٣٦٥ ،٣٣٧‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬