Professional Documents
Culture Documents
1 Quranic Theory of Numerical Miracles in The HolyQuran (Recovered)
1 Quranic Theory of Numerical Miracles in The HolyQuran (Recovered)
www.thekr.net
adnan@thekr.net
ﺇﻥﱠ ﺍﻟﻨﻈﺮ ﰲ ﻧﻈﻢ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺃﺳﺮﺍﺭﻩ ،ﻧﻈﺮﺓ ﻋﻠﻤﻴﺔ ﻋﻤﻴﻘﺔ ،ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﻟﻮﻫﻢ ﻭﺍﳋﻴﺎﻝ
،ﺗﻌﻄﻲ ﺍﻧﻄﺒﺎﻋﺎﹰ ﻛﺎﻣﻼﹰ ﺃﻥﱠ ﻣﻜﻮﻧﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻳﺮﺗﺒﻂ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺑﻮﺳﺎﻃﺔ ﻗﻮﺍﻧﲔ ﻭﻧﻈﻢ
ﳏﺪﺩﺓ ﻭﺛﺎﺑﺘﺔ ،ﻭﺗﻜﺎﺩ ﺗﻜﻮﻥ ﻣﺘﺸﺎﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﻣﻌﻴﻨﺔ ،ﺑﺸﻜﻞﹴ ﻳﺜﺒﺖ ﻣﻦ ﺧﻼﻟﻪ ﻭﺟﻮﺩ ﺧﺎﻟﻖﹴ
ﳍﺬﺍ ﺍﻟﻜﻮﻥ ..
ﻭﺃﻛﱪ ﻗﺎﻧﻮﻥ ﳛﺘﻮﻱ ﻛﻞﱠ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻫﻮ ﻗﺎﻧﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ..ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ
ﻻ ﻳﻔﻠﺖ ﻣﻨﻪ ﺃﻱ ﺷﻲﺀٍ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ..
) ] ( tbrã•©.x‹s? ÷/ä3ª=yès9 Èû÷üy`÷ry— $oYø)n=yz >äóÓx« Èe@à2 `ÏBurﺍﻟﺬﺍﺭﻳﺎﺕ [ ٤٩ :
ﻭﻣﻬﻤﺎ ﺃﻭﰐ ﺍﻟﺒﺸﺮ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﻌﻠﻢ ،ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻀﻌﻮﺍ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻰ ﻛﻠﻴﺔ ﻫﺬﻩ
ﺍﻟﻘﻮﺍﻧﲔ ،ﻭﻋﻠﻰ ﺎﻳﺎﺕ ﺍﻟﻨﻈﻢ ﺍﻟﱵ ﲢﻜﻢ ﻋﻨﺎﺻﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻧﻬﻢ ﻻ
ﳝﻜﻦ ﺃﻥ ﻳﻀﻌﻮﺍ ﺃﻳﺪﻳﻬﻢ ﻋﻠﻰ ﺃﺳﺒﺎﺏ ﺍﳋﻠﻖ ﺍﻷﻭﱃ ..
* x‹Ï‚-GãB àMZä. $tBur öNÍkŦàÿRr& t,ù=yz Ÿwur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# t,ù=yz öNåk–E‰uhô©r& !$¨B )
] ( #Y‰àÒtã tû,Íj#ÅÒßJø9$#ﺍﻟﻜﻬﻒ [ ٥١ :
ﻭﳓﻦ ﺍﻟﺒﺸﺮ ﻧﻌﺪ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﳌﺎﺩﻳﺔ ) ﺍﳉﺴﺪ ( ﻫﻨﺎﻙ ﺗﺸﺎﺑ ﻪ
ﻣﻊ ﺑﻌﺾ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻴﻪ ..ﻭﻟﻜﻦ ﻣﺎ ﺍﻟﺬﻱ ﳝﻴﺰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻏﲑﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﲝﻴﺚ
ﻳﻜﻮﻥ ﻫﻮ ﺍﶈﺎﺳﺐ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻪ ﻭﺗﺼﺮﻓﺎﺗﻪ ؟ ..
ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺗﺆﺩﻱ ﻣﻬﻤﺘﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﺣﺪﺩﻩ ﺍﷲ ﺗﻌﺎﱃ ﳍﺎ ،ﺩﻭﻥ
ﺃﻥ ﲤﻠﻚ ﺑﺪﺍﺋﻞ ﻭﺧﻴﺎﺭﺍﺕ ﰲ ﺫﻟﻚ ،ﻓﻬﻲ ﻻ ﲤﻠﻚ ﺇﺭﺍﺩﺓ ) ﺑﺎﺳﺘﺜﻨﺎﺀ ﺍﳉﻦ ﺍﻟﺬﻱ ﳝﻠﻚ ﺇﺭﺍﺩﺓ
ﺩﻭﻥ ﻣﺸﻴﺌﺔ ( ،ﻭﻻ ﲤﻠﻚ ﻣﺸﻴﺌﺔ ،ﻷﻧﻬﺎ ﻟﻴﺴﺖ ﻣﻜﻠﱠﻔﺔ ..
ﻓﺎﺑﺘﺪﺍﺀ ﺑﺎﻟﺬﺭﺓ ﻭﺍﻧﺘﻬﺎﺀ ﺑﺎﺮﺍﺕ ،ﻭﻛﺬﻟﻚ ﻋﺎﳌﻲ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ ،ﻭﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ
ﺍﳌﺴﻴﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻛﻞﱞ ﻳﺆﺩﻱ ﻣﻬﻤﺘﻪ ﺿﻤﻦ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺮﺳﻮﻡ ﻟﻪ ،ﻓﺒﺬﺭﺓ ﺃﻱ ﻧﺒﺎﺕ ﻻ
ﳝﻜﻦ ﺃﻥ ﺗﻌﻄﻲ ﺇﻻﹼ ﲦﺎﺭﺍﹰ ﻟﻠﻨﺒﺎﺕ ﻧﻔﺴﻪ ،ﻭﺗﺴﻠﻚ ﺃﺛﻨﺎﺀ ﳕﻮﻫﺎ ﻃﺮﻳﻘﺎﹰ ﳏﺪﺩﺍﹰ ﻭﻓﻖ ﻣﺎ ﻫﻮ ﻣﻮﺩﻉ
ﻓﻴﻬﺎ ،ﻭﻻ ﺧﻴﺎﺭ ﳍﺎ ﰲ ﺫﻟﻚ ،ﻭﺍﻷﺭﺽ ﺗﺪﻭﺭ ﺣﻮﻝ ﻧﻔﺴِﻬﺎ ﻭﺣﻮﻝ ﺍﻟﺸﻤﺲ ،ﻭﻻ ﺧﻴﺎﺭ ﳍﺎ
ﰲ ﺫﻟﻚ ..ﺃﻣﺎ ﺍﻹﻧﺴﺎﻥ ﻓﻬﻮ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻟﺒﺪﺍﺋﻞ ﻭﺣﺮﻳﺔ ﺍﻻﺧﺘﻴﺎﺭ ،ﻫﺬﻩ ﺍﳊﺮﻳﺔ ﺍﻟﱵ ﻳﻘﻒ
ﺧﻠﻔﻬﺎ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﳝﻴﺰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺑﺎﻗﻲ ﺍﳌﺨﻠﻮﻗﺎﺕ ..
ﻭﻛﻞﱡ ﺫﻟﻚ ﻣﺮﺩﻩ ﺣﻤﻞ ﺍﻹﻧﺴﺎﻥ ﻟﻸﻣﺎﻧﺔ ﺍﻟﱵ ﲪﻠﻬﺎ ﲝﺮﻳﺔ ﺗﺎﻣﺔ ﻋﻨﺪﻣﺎ ﻋﺮﹺﺿﺖ ﻋﻠﻰ
ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ ..
)$pks]ù=ÏJøts† br& šú÷üt/r'sù ÉA$t6Éfø9$#ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’n?tã sptR$tBF{$# $oYôÊt•tã $¯RÎ )
] ( Zwqßgy_ $YBqè=sß tb%x. ¼çm¯RÎ) ( ß`»|¡RM}$# $ygn=uHxqur $pk÷]ÏB z`ø)xÿô©r&urﺍﻷﺣﺰﺍﺏ [ ٧٢ :
ﻓﻤﺎ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﻻﱠ ﺍﻣﺘﺤﺎﻥ ﻟﻠﻨﻔﺲ ﺍﻟﱵ ﲪﻠﺖ ﺍﻷﻣﺎﻧﺔ ،ﺣﻴﺚ ﻳﻨﺘﻬﻲ ﺍﻻﻣﺘﺤﺎﻥ
ﺑﺎﳋﺮﻭﺝ ﺍﻟﻨﻬﺎﺋﻲ ﻟﻠﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ﻋﱪ ﺍﳌﻮﺕ ..
ﻓﺎﻹﻧﺴﺎﻥ – ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ – ﺃﻣﺎﻣﻪ ﺧﻴﺎﺭﺍﺕ ﻣﺘﻨﺎﻗﻀﺔ ،ﻋﻘﻠﻪ ﺍﻟﺴﻠﻴﻢ ﻭﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ
ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﳌﺮﺳﻠﻮﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻦ ﺟﻬﺔ ،ﻭﻫﻮﻯ ﺍﻟﻨﻔﺲ ﻭﻭﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺟﻬﺔ
ﺃﹸﺧﺮﻯ ..
ﺇﻥﱠ ﺍﺧﺘﻴﺎﺭ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﻪ ،ﻭﺍﻻﻧﺼﻴﺎﻉ ﻷﻭﺍﻣﺮﻩ ،ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻤﺎ ﻰ ﻋﻨﻪ ،
ﻳﻌﻄﻲ ﻟﻺﻧﺴﺎﻥ ﺣﻴﺎﺓﹰ ﺟﺪﻳﺪﺓ ﲤﻴﺰﻩ ﻋﻦ ﻏﲑﻩ ﺍﻟﺬﻳﻦ ﱂ ﻳﻠﺘﺰﻣﻮﺍ ﺬﺍ ﺍﳌﻨﻬﺞ ،ﻭﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻫﻲ
ﺍﻟﻘﻴﻢ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﱵ ﺗﻌﻄﻲ ﻟﻺﻧﺴﺎﻥ ﻛﺮﺍﻣﺘﻪ ﻭﺳﻼﻣﺘﻪ ،ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﺧﺎﻟﻖ ﻫﺬﺍ
ﺍﻹﻧﺴﺎﻥ ،ﻭﻣﱰﹼﻝ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ..
* ¼çm¯RÎ) ÇÐÏÈ íOŠÏàtã tbqßJn=÷ès? öq©9 ÒO|¡s)s9 ¼çm¯RÎ)ur ÇÐÎÈ ÏQqàf‘Z9$# ÆìÏ%ºuqyJÎ/ ÞOÅ¡ø%é& Ixsù )
Éb>§‘ `ÏiB ×@ƒÍ”\s? ÇÐÒÈ tbrã•£gsÜßJø9$# žwÎ) ÿ¼çm•¡yJtƒ žw ÇÐÑÈ 5bqãZõ3¨B 5=»tGÏ. ’Îû ÇÐÐÈ ×LqÌ•x. ×b#uäö•à)s9
] ( tûüÏHs>»yèø9$#ﺍﻟﻮﺍﻗﻌﺔ [ ٨٠ – ٧٥ :
ﺍﻟﻘﺴﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺘﻜﻮﻥ ﻣﻦ ﻣﻘﺴﻢ ﺑﻪ ﻭﻣﻦ ﻣﻘﺴﻢ ﻋﻠﻴﻪ ،ﻭﻳﺄﰐ ﺍﳌﹸﻘﺴﻢ ﺑﻪ ﺩﻟﻴ ﹰ
ﻼ
ﻋﻠﻰ ﺻﺤﺔ ﺍﳌﻘﺴﻢ ﻋﻠﻴﻪ ،ﲟﻌﲎ ﺃﻥﱠ ﺍﻟﺬﻱ ﺧﻠﻖ ﻣﻮﺿﻮﻉ ﺍﳌﹸﻘﺴﻢ ﺑﻪ ﻭﺭﺗﺒﻪ ﺬﻩ ﺍﳊﻜﻤﺔ ﻭﻫﺬﺍ
ﺍﻟﺘﺪﺑﲑ ) ﻭﻫﻮ ﻫﻨﺎ ﻣﻮﺍﻗﻊ ﺍﻟﻨﺠﻮﻡ ﻭﻣﺪﺍﺭﺍﺎ ﻭﺣﺮﻛﺎﺎ ( ﻟﻴﺲ ﺑﻌﺎﺟﺰﹴ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﹸﻘﺴﻢ ﻋﻠﻴﻪ )
ﻭﻫﻮ ﻫﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻣﺮﺗﺒﺎﹰ ﲝﻜﻤﺔ ﻭﺑﺪﻗﹼﺔ ﻭﺗﺮﺗﻴﺐ ﻣﻄﻠﻖ ،ﻛﻤﺎ ﺃﻥﱠ ﻣﻮﺿﻮﻉ ﺍﳌﹸﻘﺴﻢ ﺑﻪ
ﺑﺘﻠﻚ ﺍﻟﺪﻗﹼﺔ ﻭﺍﻟﺘﺮﺗﻴﺐ ..
ﺍﳌﹸﻘﺴﻢ ﺑﻪ ﻫﻨﺎ ﻫﻮ ﻣﻮﺍﻗﻊ ﺍﻟﻨﺠﻮﻡ ،ﻭﻣﺎ ﺗﻌﻨﻴﻪ ﻣﻦ ﺩﻗﹼﺔ ﻣﺪﺍﺭﺍﺎ ،ﻭﺣﺮﻛﺎﺎ ﺍﳌﺮﺳﻮﻣﺔ ﳍﺎ
ﲝﻜﻤﺔ ،ﻟﻜﻲ ﻳﺆﺩﻱ ﻛﻞﱡ ﳒﻢ ﻣﻨﻬﺎ ﻣﻬﻤﺘﻪ ﺍﳌﻮﻛﻠﺔ ﺇﻟﻴﻪ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﺑﺸﻜﻞﹴ ﻣﻜﻤﻞﹴ ﳌﻬﺎﻡ
ﺑﺎﻗﻲ ﺍﻟﻨﺠﻮﻡ ﺍﻟﱵ ﰲ ﳎﺮﺗﻪ ،ﻭﰲ ﺍﻟﻜﻮﻥ ..ﻭﻟﻮ ﺃﻥﱠ ﳒﻤﺎﹰ ﺧﺮﺝ ﻋﻦ ﻣﺪﺍﺭﻩ ،ﻭﻋﻦ ﻗﺎﻧﻮﻧﻪ
öq©9 ÒO|¡s)s9 ¼çm¯RÎ)ur ﺍﳌﺮﺳﻮﻡ ﻟﻪ ،ﳊﺪﺛﺖ ﻛﺎﺭﺛﺔ ﻛﻮﻧﻴﺔ ،ﻻ ﻳﻌﻠﻢ ﺣﺪﻭﺩﻫﺎ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ) ..
?.. ( íOŠÏàtã tbqßJn=÷ès
ﺇﻥﱠ ﺇﺣﺴﺎﺳﻨﺎ ﺑﻌﻈﻤﺔ ﻫﺬﺍ ﺍﳌﹸﻘﺴﻢ ﺑﻪ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻋﻠﻤﻨﺎ ﺍﻟﻔﻠﻜﻲ ﺬﻩ ﺍﳌﻮﺍﻗﻊ ،ﻭﺬﻩ
ﺍﻟﻨﻈﻢ ﻭﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﻜﻮﻧﻴﺔ ،ﻭﲟﻘﺪﺍﺭ ﻭﻋﻴﻨﺎ ﳌﺎ ﺗﻌﻨﻴﻪ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ ،ﻣﻦ ﺍﻟﺪﻗﹼﺔ ﻭﺍﳊﻜﻤﺔ
ﻭﺍﻟﺘﺪﺑﲑ ..ﻫﺬﺍ ﻫﻮ ﺍﳌﹸﻘﺴﻢ ﺑﻪ ،ﺃﻣﺎ ﺍﳌﻘﺴﻢ ﻋﻠﻴﻪ ﻓﻬﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻣﺎ ﳛﻮﻳﻪ ﻣﻦ ﺣﺮﻭﻑ
ﻭﻛﻠﻤﺎﺕ ﻭﲨﻞ ﻭﺁﻳﺎﺕ ﻭﺳﻮﺭ ..
ﻣﻦ ﻫﻨﺎ ﻳﺘﻀﺢ ﻟﻨﺎ ﺃﻥﱠ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺮﺗﻴﺐ ،ﻭﺣﻜﻤﺔ ﻭﺿﻊ ﻛﻞﹼ ﻋﻨﺼﺮ ﻣﻦ ﻋﻨﺎﺻﺮ ﺍﳌﹸﻘﺴﻢ ﺑﻪ
ﻭﺍﳌﹸﻘﺴﻢ ﻋﻠﻴﻪ ﰲ ﻣﻜﺎﻧﻪ ،ﻫﻲ ﺍﻟﺮﺍﺑﻂ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺍﳌﹸﻘﺴﻢ ﺑﻪ ﺑﺎﳌﹸﻘﺴﻢ ﻋﻠﻴﻪ ،ﻭﺃﻧﻪ ﲟﻘﺪﺍﺭ ﻣﺎ
ﻧﻌﻠﻢ ﻣﻦ ﻋﻈﻤﺔ ﺧﻠﹾﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﲟﻘﺪﺍﺭ ﻣﺎ ﻧﻌﻠﻢ ﻣﻦ ﻋﻈﻤﺔ ﺧﻠﹾﻖ ﺍﳌﹸﻘﺴﻢ ﺑﻪ ،ﻭﲟﻘﺪﺍﺭ ﻣﺎ
ﻧﺆﻣﻦ ﺑﺎﷲ ﺗﻌﺎﱃ ﺑﻌﻈﻤﺘﻪ ﻭﺣﻜﻤﺘﻪ ،ﲟﻘﺪﺍﺭ ﻣﺎ ﻧﻌﻠﻢ ﻣﻦ ﻋﻈﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..ﻫﺬﻩ ﻫﻲ
ﻣﺎﻫﻴﺔ ﺍﻟﺮﺍﺑﻂ ﺑﲔ ﺍﳌﹸﻘﺴﻢ ﺑﻪ ﻭﺍﳌﹸﻘﺴﻢ ﻋﻠﻴﻪ ..ﺍﻟﻜﻮﻥ ﺑﻨﺠﻮﻣﻪ ﻭﻛﻮﺍﻛﺒﻪ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺣﻜﻤﺔ
ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﺘﺪﺑﲑ ،ﻭﺍﻟﻘﺮﺁﻥ ﲝﺮﻭﻓﻪ ﻭﻛﻠﻤﺎﺗﻪ ﻭﲨﻠﻪ ﻭﺁﻳﺎﺗﻪ ﻭﺳﻮﺭﻩ ،ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺣﻜﻤﺔ
ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﻟﺘﺪﺑﲑ ..
ﻓﻠﻮ ﺃﺧﺬﻧﺎ ﺃﻱ ﺣﺮﻑ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻮﺟﺪﻧﺎ ﺃﻥﱠ ﻭﺿﻌﻪ ﰲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ
،ﻭﰲ ﺍﳉﻤﻠﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ،ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ،ﻭﰲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ،
ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺇﻧﻤﺎ ﻭﺿﻊ ﲝﻜﻤﺔ ﻻ ﺗﻘﻞﹼ ﻋﻦ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻭﺿﻊ ﺎ ﺍﻟﻨﺠﻢ ﰲ ﻣﻮﻗﻌﻪ
ﻭﻣﺪﺍﺭﻩ ،ﺿﻤﻦ ﳎﺮﺗﻪ ،ﻭﺿﻤﻦ ﻣﺎ ﻫﻮ ﺃﻛﱪ ﻣﻦ ﺫﻟﻚ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﻣﻌﺠﺰﺓ ﻭﺿﻊ ﺍﳊﺮﻑ
ﰲ ﻣﻜﺎﻧﻪ ﺗﻮﺍﺯﻱ ﻣﻌﺠﺰﺓ ﻭﺿﻊ ﺍﻟﻨﺠﻢ ﰲ ﻣﺪﺍﺭﻩ ،ﻭﺃﻧﻪ ﻋﻨﺪ ﺣﺬﻑ ﺣﺮﻑ ﺃﻭ ﺯﻳﺎﺩﺓ ﺣﺮﻑ ﺃﻭ
ﺗﺒﺪﻳﻞ ﺣﺮﻑ ﲝﺮﻑ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﺳﻴﺨﺘﻞ ﺗﻮﺍﺯﻥ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ،ﻛﻤﺎ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﳜﺮﺝ ﳒﻢ ﻋﻦ ﻣﺪﺍﺭﻩ ،ﺃﻭ ﻋﻨﺪ ﺣﺬﻑ ﻣﺎﺩﺗﻪ ،ﺃﻭ ﺯﻳﺎﺩﺓ ﺫﻟﻚ ﰲ
ﺍﻟﻜﻮﻥ ،ﻓﺈﻥﱠ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻜﻮﱐ ﺳﻴﺨﺘﻞ ،ﻭﺳﺘﺤﺪﺙ ﻣﺸﻜﻠﺔ ﻓﻠﻜﻴﺔ ﻻ ﻳﻌﻠﻢ ﺣﺪﻭﺩﻫﺎ ﺇﻻﹼ ﺍﷲ
ﺗﻌﺎﱃ ..
ﻭﺑﺬﻟﻚ ﳒﺪ ﺃﻧﻪ ﻟﻮ ﺍﺟﺘﻤﻊ ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺰﻣﻦ ﻟﻜﻲ ﻳﺒﺪﻟﻮﺍ ﺃﻭ ﳛﺬﻓﻮﺍ ﺃﻭ ﻳﺰﻳﺪﻭﺍ ﺣﺮﻓﺎﹰ
ﻭﺍﺣﺪﺍﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﻊ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺍﻟﻨﻮﺍﻣﻴﺲ ﻭﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ،ﳌﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ،ﻷﻥﱠ ﻟﻪ ﻣﻦ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﻭﺍﻟﺘﻮﺍﺯﻧﺎﺕ ﻭﺍﳌﻬﺎﻡ ﻣﺎ ﻻ ﻳﻌﻠﻢ ﺣﺪﻭﺩﻩ ﺇﻻﹼ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻈﺮﻳﺔ ﺷﺎﻣﻠﺔ ،ﺗﺸﻤﻞ ﲨﻴﻊ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﲨﻠﻪ
ﻭﺁﻳﺎﺗﻪ ﻭﺳﻮﺭﻩ ،ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﺑﺮﻫﺎﻥﹲ ﻋﻠﻰ ﺫﻟﻚ ..
ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﻧﺪﺍﺀ ﳉﻤﻴﻊ ﺍﻟﺒﺸﺮ ﲟﺨﺘﻠﻒ ﻟﻐﺎﻢ ﻭﻣﻌﺘﻘﺪﺍﻢ ،ﻟﻠﻨﻈﺮ ﺇﱃ ﺍﳊﻘﻴﻘﺔ
ﺍﺮﺩﺓ ،ﻭﻟﻠﻨﻈﺮ ﺇﱃ ﺟﺰﺀٍ ﺑﺴﻴﻂ ﺟﺪﺍﹰ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﺃﻳﺪﻱ
ﺍﻟﺘﺤﺮﻳﻒ ..ﻭﺑﻌﺪ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﱃ ﺫﻟﻚ ،ﻓﺈﻥﱠ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﺩﻋﻮﺓ ﳍﻢ ﳌﻘﺎﺭﻧﺔ ﻣﻨﺎﻫﺠﻬﻢ
ﻣﻊ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ ﻭﺻﻔﺎﺗﻪ ..ﻭﺑﻌﺪ ﺫﻟﻚ ﻓﺈﻥﱠ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﻧﺪﺍﺀ ﳍﻢ ﻻﺗﺒﺎﻉ ﻣﺎ
ﺳﺘﺨﺘﺎﺭﻩ ﻋﻘﻮﻟﹸﻬﻢ ﻭﻓﻄﺮﻢ ﺍﻟﱵ ﻓﻄﺮﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﺎ ،ﻷﻧﻬﻢ – ﺣﲔ ﺫﻟﻚ – ﺳﻴﻜﻮﻧﻮﻥ
ﻗﺪ ﻋﺮﻓﻮﺍ ﺍﳊﻘﻴﻘﺔ ..
ﻭﺗﻔﻀﻠﻮﺍ ﺍﻵﻥ ﺇﱃ ﺑﺮﻫﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ..
www.thekr.net
adnan@thekr.net
..ﺍﻟﻮﺟﻮﺩ ﻟﻴﺲ ﻣﻘﺘﺼﺮﺍﹰ ﻋﻠﻰ ﻋﺎﳌﻨﺎ ﺍﳊﺴﻲ ﺍﻟﺬﻱ ﻧﺸﺎﻫﺪﻩ ﲝﻮﺍﺳﻨﺎ ،ﻓﻬﻨﺎﻙ ﻋﺎﱂ ﺍﻷﻣـﺮ
ﺍﳌﺨﺘﻠﻒ ﲤﺎﻣﺎﹰ ﻋﻦ ﻋﺎﱂ ﺍﳋﻠﻖ ..ﻓﻌﺎﳌﺎ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ﻛﻼﳘﺎ ﻳﻌﻮﺩ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..
) & ] ( tûüÏHs>»yèø9$# •>u‘ ª!$# x8u‘$t6s? 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwrﺍﻷﻋﺮﺍﻑ [ ٥٤ :
ﻭﺣﺘﻰ ﻋﺎﱂ ﺍﳋﻠﻖ ) & ، ( ß,ù=sƒø:$# ã&s! Ÿwrﻓﺈﻧﻪ ﳛﺘﻮﻱ ﻋﻠﻰ ﻋﺎﱂﹴ ﳐﻠﻮﻕﹴ ﻏﲑ ﳏﺴﻮﺱ ﺗﻨﺘﻤﻲ
ﺇﻟﻴﻪ ﺃﻧﻔﺴﻨﺎ ،ﻭﻋﻠﻰ ﻋﺎﱂ ﳐﻠﻮﻕ ﳏﺴﻮﺱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺃﺟﺴﺎﺩﻧﺎ ..
ﺇﺫﺍﹰ ..ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﺸﻮﺭ ﻳﺸﻤﻞ ﻛﻞﱠ ﻣﺎ ﰲ ﻋﺎﳌﻲ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ ..ﻓﻜﻞﱡ ﺫﻟﻚ
ﻳﻌﻮﺩ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ) &.. ( 3 â•öDF{$#ur ß,ù=sƒø:$# ã&s! Ÿwr
ﻭﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻘﺮﻭﺀ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﳜﺘﺰﻝ ﺑﲔ ﺳﻄﻮﺭﻩ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ
ﺍﻟﻜﻮﻥ ..
) ] ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRurﺍﻟﻨﺤﻞ [ ٨٩ :
ﺇﺫﺍﹰ ﻛﻞﱡ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﳑﻦ ﻧﺮﺍﻩ ﻭﻣﺎ ﻻ ﻧﺮﺍﻩ ،ﳛﻤﻞ ﻟﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻘﺮﻭﺀ )
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺗﺒﻴﺎﻧﺎﹰ ..
ﻗﺪ ﻳﺒﺪﻭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻏﺮﻳﺒﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻜﺜﲑﻳﻦ ،ﻭﻗﺪ ﻳﺒﺪﻭ ﻣﺴﺘﺤﻴﻼﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻐﲑ ﺍﳌﺆﻣﻨﲔ
ﺑﺼﺪﻕ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ..ﻭﻟﻜﻦ ..ﻟﻮ ﲝﺜﻨﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
ﲟﻨﻬﺠﻴﺔ ﻋﻠﻤﻴﺔ ﺳﻠﻴﻤﺔ ،ﻧﻨﻄﻠﻖ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻘﺪﻣﺎﺕ ﺇﱃ ﺍﻟﻨﺘﺎﺋﺞ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲟﺮﻛﺐ
ﺍﻟﻌﻠﻢ ﻭﺍﻟﱪﻫﺎﻥ ،ﺳﻨﺠﺪ ﺃﻥﱠ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳜﺘﺰﻝ ﺑﺄﻋﻤﺎﻗﻪ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﱵ ﺗﻨﺘﻈﻢ ﻭﻓﻘﻬﺎ ﻛﻞﱡ
ﻣﻜﻮﻧﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..
ﻭﻫﻨﺎ ﻳﻄﻔﻮ ﰲ ﺃﺫﻫﺎﻧﻨﺎ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺘﺎﱄ :ﻛﻴﻒ ﻟﻨﺺ ﳏﺪﺩ ﺑﻠﻐﺔ ﻳﻨﻄﻘﻬﺎ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ،ﺃﻥ
ﳜﺘﺰﻝ ﻗﻮﺍﻧﲔ ﻫﺎﺋﻠﺔ ﻻ ﳛﻴﻂ ﺎ ﻋﻘﻞﹲ ﺑﺸﺮﻱ ؟ ..ﲟﻌﲎ ﺁﺧﺮ ،ﻛﻴﻒ ﻟﻜﻠﻤﺔ ﻗﺮﺁﻧﻴﺔ ﻣﻌﻠﻮﻣﺔ
ﻟﺒﻌﺾ ﺍﻟﺒﺸﺮ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺗﺼﻒ ﻭﺗﺴﻤﻲ ﻣﺴﺄﻟﺔ ﳏﺪﺩﺓ ﻭﻣﻌﻠﻮﻣﺔ ،ﻛﻴﻒ ﳍﺎ
ﺃﻥ ﲢﻤﻞ ﰲ ﺑﺎﻃﻨﻬﺎ ﻗﻮﺍﻧﲔ ﻭﻧﻮﺍﻣﻴﺲ ﻻ ﻳﻌﻠﻢ ﻋﻨﻬﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺒﺸﺮ ) ﺍﻟﺬﻳﻦ ﻳﻨﻄﻘﻮﻥ ﺎ ( ﺷﻴﺌﺎﹰ ؟
..ﺃﻱ ﻛﻴﻒ ﻟﺘﺴﻤﻴﺔ ﳏﺪﺩﺓ ﺃﻥ ﲢﻤﻞ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﺍﻟﺒﺎﻃﻨﺔ ﻣﺎ ﻻ ﳛﻴﻂ ﺑﻪ ﻋﻘﻞﹲ ﺑﺸﺮﻱ ؟ ..
..ﻧﻘﻮﻝ ...ﺣﻴﻨﻤﺎ ﻧﻜﺘﺸﻒ ﺷﻴﺌﺎﹰ ﺟﺪﻳﺪﺍﹰ ﳎﻬﻮﻻﹰ ﻟﻨﺎ ،ﺃﻭ ﺣﻴﻨﻤﺎ ﻧﺼﻨﻊ ﺷﻴﺌﺎﹰ ﻣﺎ ،
ﻭﻧﺮﻳﺪ ﺃﻥ ﻧﺴﻤﻴﻪ ،ﻓﺈﻥﹼ ﺍﻟﺘﺴﻤﻴﺎﺕ ﺍﻟﱵ ﻧﻄﻠﻘﻬﺎ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ﺗﺘﺼﻒ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ :
- ١ﺗﺮﺗﺒﻂ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺎﺕ ﺑﺪﺭﺟﺔ ﺇﺩﺭﺍﻛﻨﺎ ﳌﺎﻫﻴﺔ ﺍﳌﺴﻤﻴﺎﺕ ..ﻓﺎﻟﺘﺴﻤﻴﺔ ﲟﻘﺪﺍﺭ ﻣﺎ
ﺗﺼﻮﺭ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ ،ﲟﻘﺪﺍﺭ ﻣﺎ ﺗﻜﻮﻥ ﻗﺮﻳﺒﺔﹰ ﻣﻦ ﻭﺻﻔﻪ ﺍﻟﻮﺻﻒ ﺍﳊﻖ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺘﺴﻤﻴﺔ
ﺍﳊﻖ ﻟﻠﺸﻲﺀ ﻭﺍﳋﺎﻟﻴﺔ ﻣﻦ ﻛﻞﹼ ﻋﻴﺐ ﻭﻧﻘﺺ ،ﺗﻘﺘﻀﻲ ﺇﺩﺭﺍﻛﺎﹰ ﻛﺎﻣﻼﹰ ﳌﺎﻫﻴﺔ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ..
ﻭﲟﻘﺪﺍﺭ ﻧﻘﺺ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻧﺮﻳﺪ ﺗﺴﻤﻴﺘﻪ ،ﺗﻨﻘﺺ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻪ ﻋﻦ ﻣﺴﺘﻮﻯ
ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ..
- ٢ﺗﺮﺗﺒﻂ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻠﺸﻲﺀ ﺑﻘﺪﺭﺗﻨﺎ ﻋﻠﻰ ﻭﺻﻒ ﻣﺎ ﺃﺩﺭﻛﻨﺎ ﻣﻦ ﻣﺎﻫﻴﺔ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ،
ﻭﺑﺎﻟﺘﺎﱄ ﲟﻘﺪﺍﺭ ﻣﺎ ﺗﻜﻮﻥ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﻭﺻﻒ ﻣﺎ ﺃﺩﺭﻛﻨﺎﻩ ﺃﻛﱪ ،ﲟﻘﺪﺍﺭ ﻣﺎ ﺗﻜﻮﻥ ﺗﺴﻤﻴﺘﻨﺎ
ﳍﺬﺍ ﺍﻟﺸﻲﺀ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ..
- ٣ﺗﺮﺗﺒﻂ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻠﺸﻲﺀ ﺑﺪﺭﺟﺔ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻴﺜﻴﺎﺕ ﺗﻐﻴﺮ ﻣﺎﻫﻴﺔ ﺍﻟﺸﻲﺀ ﻣﻊ ﺍﻟﺰﻣﻦ ،
ﻭﺑﺪﺭﺟﺔ ﺇﺩﺭﺍﻛﻨﺎ ﳊﻴﺜﻴﺎﺕ ﺇﺩﺭﺍﻙ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺘﻼﺣﻘﺔ ﳍﺬﺍ ﺍﻟﺘﻐﻴﺮ ،ﻭﺑﺎﻟﺘﺎﱄ ﺗﻜﻮﻥ ﺗﺴﻤﻴﺘﻨﺎ
ﻟﻠﺸﻲﺀ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ﻭﺇﱃ ﻭﺻﻒ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ ﻟﻸﺟﻴﺎﻝ ﺍﳌﺘﻼﺣﻘﺔ ﲟﻘﺪﺍﺭ ﻋﻠﻤﻨﺎ
ﺑﺘﻐﻴﺮ ﻣﺎﻫﻴﺔ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻊ ﺍﻟﺰﻣﻦ ،ﻭﲟﻘﺪﺍﺭ ﻋﻠﻤﻨﺎ ﺑﺘﻐﻴﺮ ﺇﺩﺭﺍﻙ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺘﻼﺣﻘﺔ ﳌﺎﻫﻴﺔ ﻫﺬﺍ
ﺍﻟﺸﻲﺀ ..
ﻭﻣﺎ ﺃﻛﺜﺮ ﺍﻷﲰﺎﺀ ﺍﻟﱵ ﻧﻄﻠﻘﻬﺎ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ ،ﰒﹼ ﻧﻜﺘﺸﻒ ﺑﻌﺪ ﻓﺘﺮﺓ ﺃﻧﻬﺎ ﺗﺼﻒ ﻧﻘﻴﺾ ﻣﺎ
ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﺻﻔﺎﺕ ،ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﻻ ﺗﺼﻒ ﺍﻷﺷﻴﺎﺀ ﻭﺻﻔﺎﹰ ﺳﻠﻴﻤﺎﹰ ،ﻭﺫﻟﻚ
ﻷﻧﻨﺎ ﱂ ﻧﻜﻦ ﻧﻌﻠﻢ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ..
ﳓﻦ ﺍﻟﺒﺸﺮ ﻧﺴﻤﻲ ﺍﻷﺷﻴﺎﺀ ﻛﻤﺎ ﻧﺮﻳﺪ ﻏﲑ ﻣﻬﺘﻤﲔ ﺑﺎﺭﺗﻘﺎﺀ ﺗﺴﻤﻴﺘﻨﺎ ﺇﱃ ﻣﺴﺘﻮﻯ ﺍﻟﺘﺴﻤﻴﺔ
ﺍﳊﻖ ،ﻭﻟﻮ ﻛﹸﻨﺎ ﻛﺎﳌﻼﺋﻜﺔ ﰲ ﺍﺗﺒﺎﻋﻨﺎ ﻟﻠﺤﻖ ،ﻭﺳﻨﺤﺎﺳﺐ ﻋﻠﻰ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻸﺷﻴﺎﺀ ،ﺇﺫﺍ
ﺍﺑﺘﻌﺪﺕ ﺗﺴﻤﻴﺘﻨﺎ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ،ﳌﺎ ﲡﺮﺃﻧﺎ ﻋﻠﻰ ﺗﺴﻤﻴﺔ ﺷﻲﺀ ﻭﺍﺣﺪ ..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻴﻨﻬﺎ
ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺸﻜﻞﹴ ﻭﺍﺿﺢﹴ ﺟﻠﻲ ، ﺣﻴﻨﻤﺎ ﺻﻮﺭ ﻟﻨﺎ ﻃﻠﺒﻪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺑﺄﻥ
ﻳﻨﺒﺌﻮﻩ ﺑﺄﲰﺎﺀ ﺍﻷﺷﻴﺎﺀ ..
) ÏäIwàs¯»yd Ïä!$yJó™r'Î/ ’ÎTqä«Î6/Rr& tA$s)sù Ïps3Í´¯»n=yJø9$# ’n?tã öNåkyÎz•tä §NèO $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur
)ÞOŠÅ3ptø:$# ãLìÎ=yèø9$# |MRr& y7¨RÎ) ( !$oYtFôJ¯=tã $tB žwÎ) !$uZs9 zNù=Ïæ Ÿw y7oY»ysö6ß™ (#qä9$s% ÇÌÊÈ tûüÏ%ω»|¹ öNçFZä. bÎ
) &( 4 9`»sÜù=ß™ `ÏB $pkÍ5 ª!$# tA¨“tR $¨B Nä.ät!$t/#uäur óOçFRr& !$ydqßJçGøŠ£Jy™ &ä!$yJó™r& þ_Îû ÓÍ_tRqä9ω»pgéBr
] ﺍﻷﻋﺮﺍﻑ [ ٧١ :
$pkÍ5 ª!$# tAt“Rr& !$¨B Nà2ät!$t/#uäur óOçFRr& !$ydqßJçGøŠ£Jy™ [ä!$yJó™r& HwÎ) ÿ¾ÏmÏRrߊ `ÏB tbr߉ç7÷ès? $tB )
] ( 4 ?`»sÜù=ß™ `ÏBﻳﻮﺳﻒ [ ٤٠ :
) ) ] ( 4 ?`»sÜù=ß™ `ÏB $pkÍ5 ª!$# tAt“Rr& !$¨B /ä.ät!$t/#uäur öNçFRr& !$ydqßJçGø‹®ÿxœ Öä!$oÿôœr& HwÎ) }‘Ïd ÷bÎﺍﻟﻨﺠﻢ
[ ٢٣ :
ﻭﺇﺿﺎﻓﺔ ﺇﱃ ﺃﻥﹼ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻸﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻧﺎﻗﺼﺔﹲ ﻋﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ،ﺑﺴﺒﺐ ﻋﻠﻤﻨﺎ
ﺍﻟﻨﺎﻗﺺ ﻋﻦ ﺍﻟﻌﻠﻢ ﺍﻟﻜﺎﻣﻞ ﲝﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻓﺈﻥﹼ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ﺫﺍﺕ ﺧﺼﻮﺻﻴﺔ ﻓﺮﺩﻳﺔ
ﻭﻗﻮﻣﻴﺔ ،ﻓﻘﺪ ﲣﺘﻠﻒ ﺗﺴﻤﻴﺔ ﺍﻟﺸﻲﺀ ﺫﺍﺗﻪ ﻣﻦ ﻓﺮﺩ ﻵﺧﺮ ،ﻭﻣﻦ ﺃﻣﺔ ﻷُﺧﺮﻯ ،ﺣﺴﺐ ﺍﳌﻨﺎﻇﲑ
ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﻨﻈﺮ ﻣﻨﻬﺎ ﺍﻷﻣﻢ ﻭﺃﻓﺮﺍﺩﻫﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ،ﻭﺣﺴﺐ ﺩﺭﺟﺎﺕ ﻋﻠﻤﻬﻢ ﲟﺎﻫﻴﺘﻪ
ﻋﱪ ﺍﻷﺯﻣﻨﺔ ،ﻭﺣﺴﺐ ﻗﺪﺭﺍﻢ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ..
ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻓﻮﻕ ﺍﻟﺮﺅﻯ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﻨﻈﺮ ﻣﻨﻬﺎ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﱃ
ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ،ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺣﻘﻴﻘﺔ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻻ ﻳﻌﻠﻤﻬﺎ ﺃﺣﺪ ﻛﻌﻠﻢ ﺧﺎﻟﻘﻬﺎ
ﺟﻞﹼ ﻭﻋﻼ ،ﻭﻻ ﺃﺣﺪ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﺘﻄﻴﻊ ﺗﺮﲨﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﳌﻄﻠﻖ ﺇﱃ ﺻﻴﺎﻏﺔ ﻣﻄﻠﻘﺔ
ﺗﺼﻮﺭ ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ،ﻓﺈﻥﹼ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ﻭﺍﻟﱵ ﺗﺼﻒ ﻭﺻﻔﹰﺎ
ﻣﻄﻠﻘﺎﹰ ﺣﻘﻴﻘﺔ ﺍﳌﹸﺴﻤﻰ ﻻ ﺗﻜﻮﻥ ﺇﻻﹼ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺇﻥﱠ ﺍﺭﺗﺒﺎﻁ ﺍﻟﺬﻭﺍﺕ ﺍﳌﺴﻤﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ
ﺑﺄﲰﺎﺋﻬﺎ ،ﳝﺎﺛﻞ ﲤﺎﻣﺎﹰ ﺍﺭﺗﺒﺎﻁ ﺍﳌﺎﺩﺓ ﺑﺼﻮﺭﺎ ..
ﺇﻥﱠ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻘﻮﻟﺔ ﻫﻲ ﺍﻟﻮﻋﺎﺀ ﺍﻟﺬﻱ ﳛﻮﻱ ﺍﳌﻌﲎ ،ﻭﺍﻟﺘﺴﻤﻴﺔ ﺍﳌﹸﻄﻠﻘﺔ ﺗﻘﺘﻀﻲ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ
ﰲ ﺍﳌﻌﲎ ) ﺍﻟﻜﻼﻡ ( ،ﻭﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﰲ ﺍﻟﻮﻋﺎﺀ ﺍﳌﹸﺼﺎﻍ ﻻﺣﺘﻮﺍﺀ ﺍﳌﻌﲎ ) ﺍﻟﻘﻮﻝ ( ..ﻭﺃﻱ
ﺍﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳌﻄﻠﻖ ﰲ ﺍﳌﻌﲎ ﺃﻭ ﰲ ﺍﻟﻮﻋﺎﺀ ،ﺗﻔﻘﺪ ﺍﻟﺘﺴﻤﻴﺔ ﻣﻄﻠﻘﹶﻬﺎ ..
) š•ø‹n=tã $uZø9¨“tRur ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ﻛﻤﺎ ﻳﺆﻛﱢﺪ ﻣﱰﻟﻪ ﺟﻞﹼ ﻭﻋﻼ
] ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$#ﺍﻟﻨﺤﻞ ، [ ٨٩ :ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﲰﺎﺀ ﺍﳊﻖ ﺍﻟﱵ
ﻋﻠﹼﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻣﻦ ﲨﻠﺔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ﳍﺎ ،ﺣﻴﺚ ﻧﺰﻝ ﺗﺒﻴﺎﻧﺎﹰ
ﻟﻜﻞﱢ ﺷﻲﺀٍ ..
ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ،ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻣﻔﺎﺗﻴﺢ ﻣﺴﻤﻴﺎﺕ ﺍﻷﲰﺎﺀ
ﻛﻠﹼﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﲢﻤﻠﻬﺎ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﻭﳌﹼﺎ ﻛﺎﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻋﺎﱂ ﻣﺎ ﻭﺭﺍﺀ
ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻗﺒﻞ ﺣﻠﻮﻝ ﻧﻔﺴﻪ ﰲ ﺟﺴﺪﻩ ) ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ -ﺍﻟﻘﺪﺭ -
( ،ﻗﺪ ﻋﻠﹼﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻷﲰﺎﺀ ﻛﻠﹼﻬﺎ ،ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻋﻠﹼﻤﻬﺎ ﺍﷲ
ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﺒﻂ ﺎ ﺇﱃ ﺍﻷﺭﺽ ..
ﻭﻣﺎﻫﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻮﻧﻪ ﺍﻟﻮﺣﻴﺪ – ﻣﻦ ﺑﲔ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ – ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ،
ﻭﻛﻮﻧﻪ ﻳﺘﻌﻠﹼﻖ ﻣﺒﺎﺷﺮﺓ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻛﻮﻧﻪ ﳛﻤﻞ ﻣﻔﺎﺗﻴﺢ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ،ﻭﻛﻮﻧﻪ
ﻣﻌﺠﺰﺓ ﻣﺴﺘﻤﺮﺓ ﺣﱴ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﻭﻛﻮﻧﻪ ﻣﻨﻬﺞ ﻫﺪﺍﻳﺔ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻭﻛﻮﻧﻪ ﳛﻤﻞ ﻋﻤﻖ
ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ...ﻛﻞﱡ ﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﻛﻠﻤﺎﺗﻪ ﻓﻄﺮﻳﺔﹰ ﻣﻮﺣﺎﺓ
ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻋﻠﹼﻤﻬﺎ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺣﻠﻮﻝ ﻧﻔﺴﻪ ﰲ ﺟﺴﺪﻩ ،ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻻ
ﳛﻮﻱ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ،ﻭﺍﻟﺬﻱ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
ﻭﻋﻨﺪﻣﺎ ﻫﺒﻂ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﻷﺭﺽ ،ﻛﺎﻧﺖ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﱵ ﺗﻌﻠﹼﻤﻬﺎ ﻣﻦ
ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻠﻐﺔﹶ ﺍﻷﻭﱃ ﻟﻺﻧﺴﺎﻧﻴﺔ ،ﻭﻣﻊ ﺍﻟﺰﻣﻦ ﺑﺪﺃﺕ ﻟﻐﺎﺕ ﺍﻟﺒﺸﺮ ﺗﺘﻔﺮﻉ ﻭﺗﺘﻮﺳﻊ ﺑﺎﲡﺎﻫﺎﺕ
ﳐﺘﻠﻔﺔ ،ﻓﺤﺎﻓﻈﺖ ﺑﻌﺾ ﺍﻟﻠﻐﺎﺕ ﻋﻠﻰ ﺑﻌﺾ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻔﻄﺮﻳﺔ ،ﻭﻫﺬﺍ ﻣﺎ ﻳﻔﺴﺮ ﻭﺟﻮﺩ ﺑﻌﺾ
ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻟﻐﺎﺕ ﺃﹸﺧﺮﻯ ..ﻭﻣﻊ ﺍﻟﺰﻣﻦ ﻗﻞﱠ ﺍﺳﺘﻌﻤﺎﻝ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻔﻄﺮﻳﺔ
ﻋﻨﺪ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ﺍﻟﺬﻳﻦ ﺍﺣﺘﻮﺕ ﻟﻐﺘﻬﻢ ﺍﻟﻘﻮﻣﻴﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻔﻄﺮﻳﺔ ،ﻭﻫﺬﺍ ﻣﺎ ﻳﻔﺴﺮ
ﻗﻮﻝ ﺑﻌﺾ ﺃﻓﺮﺍﺩ ﺍﻷﺟﻴﺎﻝ ﺍﻷُﻭﱃ ﺑﺄﻥﹼ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻴﺴﺖ ﻋﺮﺑﻴﺔ ..
ﺇﻥﹼ ﻛﻞﹼ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻌﺎﳌﻴﺔ ) ﻣﺎ ﻋﺪﺍ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ( ﻫﻲ ﻟﻐﺎﺕ ﻭﺿﻌﻴﺔ ﺗﻔﺮﻋﺖ
ﻭﺍﺑﺘﻌﺪﺕ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﱵ ﻧﺰﻝ ﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺗﻘﺘﺮﺏ ﻫﺬﻩ ﺍﻟﻠﻐﺎﺕ ﻣﻦ ﺍﻟﻔﻄﺮﺓ
،ﻭﺗﺒﺘﻌﺪ ﻋﻨﻬﺎ ،ﲟﻘﺪﺍﺭ ﺍﻗﺘﺮﺍﺎ ﻭﺍﺑﺘﻌﺎﺩﻫﺎ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﱵ ﻋﻠﹼﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ..
ﻭﻫﻜﺬﺍ ﻓﺈﻥﹼ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﱵ ﲢﻤﻞ ﻣﻔﺎﺗﻴﺢ ﺍﻟﺘﺴﻤﻴﺔ ﺍﳊﻖ ﻟﻜﻞﱢ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﻫﺬﺍ
ﺍﻟﻜﻮﻥ ،ﺍﳓﺼﺮﺕ ﺩﺍﺧﻞ ﺇﻃﺎﺭ ﻟﻐﺔ ﺣﺎﻓﻈﺖ ﻋﻠﻴﻬﺎ ﺃﻣﺔ ﻓﻄﺮﻳﺔ ،ﺍﺳﺘﻤﺮﺕ ﺑﻔﻄﺮﺎ ﻣﻨﺬ ﺁﺩﻡ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﳏﻤﺪ ... rﻟﻘﺪ ﻭﺿﻌﺖ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﻤﻴﺎﺕ ﺍﻟﻮﺿﻌﻴﺔ ﺩﺍﺧﻞ
ﻟﻐﺘﻬﺎ ،ﻟﻜﻨﻬﺎ ﺣﺎﻓﻈﺖ ﻋﻠﻰ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﱵ ﻧﺰﻝ ﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
ﻭﺣﺴﺐ ﺑﻌﻀﻬﻢ ﺃﻥﹼ ﺑﻌﺾ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﻗﻞﹼ ﺍﺳﺘﻌﻤﺎﳍﺎ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻭﺍﻧﺘﻘﻠﺖ ﺇﱃ
ﻟﻐﺎﺕ ﺃﹸﺧﺮﻯ ،ﺃﻭ ﺣﺎﻓﻈﺖ ﻋﻠﻴﻬﺎ ﻟﻐﺎﺕ ﺃﺧﺮﻯ ..ﺣﺴﺒﻬﺎ ﻟﻴﺴﺖ ﻋﺮﺑﻴﺔ ﺑﺎﳌﻌﲎ ﺍﻟﻘﻮﻣﻲ ..
ﻣﻊ ﺃﻧﻬﺎ ﻋﺮﺑﻴﺔ ﺑﺎﳌﻌﲎ ﺍﻟﻔﻄﺮﻱ ﺍﳌﻮﺣﻰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﺳﺘﻌﻤﺎﳍﺎ ﺍﻟﻘﻮﻣﻲ ﻻ ﻳﻠﻐﻲ ﻓﻄﺮﻳﺘﻬﺎ ،
ﻷﻧﻬﺎ ﺃﺻﻼﹼ ﻟﻴﺴﺖ ﻭﺿﻌﻴﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﺒﺸﺮ ..
ﺇﻥﱠ ﺻﻔﺔﹶ ﺍﻷﻣﻴﺔ – ﻛﻤﺎ ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﻫﻲ ﺻﻔﺔ ﺍﻟﻔﻄﺮﺓ ﻭﻋﺪﻡ ﺍﻟﺘﺄﺛﹼﺮ
ﺑﺎﺘﻤﻌﺎﺕ ﺍﶈﻴﻄﺔ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺃﹸﻣﻴﺔ ﺍﻟﻠﻐﺔ ﺗﺼﻒ ﲤﺎﻣﺎﹰ ﳎﺘﻤﻊ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﻌﺰﻭﻝ
ﺣﻀﺎﺭﻳﺎﹰ -ﺑﺸﻜﻞ ﻧﺴﱯ -ﻋﻦ ﺍﻷُﻣﻢ ﺍﻷُﺧﺮﻯ ،ﻭﺍﻟﺬﻱ ﻻ ﳝﻠﻚ ﻣﺎ ﻳﻔﺘﺨﺮ ﺑﻪ ﺇﻻﹼ ﺍﻟﻠﻐﺔ ..
ﻓﻬﻮ ﳎﺘﻤﻊ ﺃﹸﻣﻲ ﻓﻄﺮﻱ ﲢﻤﻞ ﻟﻐﺘﻪ ﺍﻟﻠﻐﺔﹶ ﺍﻟﻔﻄﺮﻳﺔ ﻣﻨﺬ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﳏﻤﺪ ، rﺑﻞ ﺇﱃ
ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ،ﺇﺿﺎﻓﺔ ﺇﱃ ﻣﺎ ﺃﺿﺎﻓﻪ ﻭﻳﻀﻴﻔﻪ ﻫﺬﺍ ﺍﺘﻤﻊ ﻣﻦ ﺗﺴﻤﻴﺎﺕ ﻟﻠﻤﺴﺎﺋﻞ ﻋﱪ ﺗﺎﺭﳜﻪ
ﺍﳊﻀﺎﺭﻱ ..
ﻭﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﺍﻗﺘﻀﺖ ﺃﻥ ﻳﱰﱢﻝ ﻣﻨﻬﺠﻪ ﺍﳌﹸﻌﺠﹺﺰ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻭﺍﳊﺎﻣﻞ ﳌﻨﻬﺞ
ﺍﳍﺪﺍﻳﺔ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﺑﻠﻐﺔ ﻓﻄﺮﻳﺔ ﺃﻭﺣﺎﻫﺎ ﻷﰊ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ) ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ،ﻋﻠﻰ
ﺭﺳﻮﻝ ﺃﹸﻣﻲ ﻓﻄﺮﻱ ،ﻳﻌﻠﻢ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﳌﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳﻨﺘﻤﻲ ﺇﱃ ﳎﺘﻤﻊ ﺃﹸﻣﻲ
ﻓﻄﺮﻱ ﻳﻌﻠﻢ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳﺔ ،ﺣﱴ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻭﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﺍﻟﱵ
ﺗﻔﺮﻋﺖ ﻟﹸﻐﺎﺎ ﻋﻦ ﻟﻐﺔ ﺻﻴﺎﻏﺔ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ..
ﻭﻫﻜﺬﺍ ﻓﺂﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﻌﻠﹼﻢ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻔﻄﺮﻳﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋﺎﱂ ﺍﻷﻣﺮ ،ﻭﻫﺒﻂ
ﺎ ﺇﱃ ﺍﻷﺭﺽ ﻛﺄﻭﻝ ﺇﻧﺴﺎﻥ ﻣﻤﺘﺤﻦ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺭﺽ ..ﻭﳏﻤﺪ rﻧﺰﻝ ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﷲ
ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻌﺎﻟﹶﻢ ﺫﺍﺗﻪ ) ﻋﺎﱂ ﺍﻷﻣﺮ ( ﻛﺂﺧﺮ ﺭﺳﻮﻝ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ..ﻓﺎﳌﺴﺄﻟﺔ ﺑﺪﺃﺕ ﺑﺂﺩﻡ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻛﺘﻤﻠﺖ ﲟﺤﻤﺪ ، rﻟﺘﺸﻤﻞ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻋﱪ ﻣﻨﻬﺞ ﻭﻣﻌﺠﺰﺓ ﻟﻠﺒﺸﺮﻳﺔ
ﲨﻌﺎﺀ ..
ﺇﻧﻬﺎ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﺮﺳﻮﻝ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﻟﺴﺎﻧﻪ ﻭﻟﻐﺘﻪ ﻟﺴﺎﻥﹲ ﻭﻟﻐﺔﹲ ﲡﻤﻊ ﺍﻟﺒﺸﺮﻳﺔ
ﲨﻌﺎﺀ ﻗﺒﻞ ﺗﻔﺮﻉ ﻟﻐﺎﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻷﻡ ﺍﻟﱵ ﻧﺰﻝ ﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..ﻭﺑﺎﻟﺘﺎﱄ
ﻓﺈﻥﹼ ﺗﻌﻠﹼﻢ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻹﺩﺭﺍﻙ ﺩﻻﻻﺗﻪ ،ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻮﺩﺓﹲ ﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻷﻡ ،
ﻭﻋﻮﺩﺓﹲ ﺇﱃ ﺍﻟﺘﺴﻤﻴﺎﺕ ﺍﳊﻖ ﺍﻟﱵ ﻋﻠﹼﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
..ﻓﻬﻞ ﻳﻌﻘﻞ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻔﺮﹺﻍ ﻣﻌﺎﻧﻴﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﺃﺩﻟﹼﺘﻪ ) ﻛﻼﻣﻪ ( ﰲ ﻗﻮﺍﻟﺐ ﻟﻐﻮﻳﺔ
ﻣﻦ ﻭﺿﻊ ﺍﻟﺒﺸﺮ ﻻ ﻳﺮﻭﻥ ﺃﻣﺎﻣﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺑﻀﻊ ﻛﻴﻠﻮ ﻣﺘﺮﺍﺕ ،ﰒﹼ ﻳﻘﻮﻝ ﻋﻦ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻟﺐ
ﺍﻟﻠﻐﻮﻳﺔ ﺇﻧﻬﺎ ﻗﻮﱄ ﺍﻟﺬﻱ ﺃﲢﺪﻯ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﺃﻥ ﻳﺼﻮﻏﻮﺍ ﻣﺜﻠﻪ ،ﻭﺇﻧﻬﺎ ﻗﻮﱄ ﺍﻟﺬﻱ ﳛﻮﻱ
ﻣﻔﺎﺗﻴﺢ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ،ﻭﺇﻧﻬﺎ ﺗﺒﻴﺎﻥﹲ ﻟﻜﻞﱢ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﺇﻧﻬﺎ ﲢﻤﻞ ﻋﻤﻘﺎﹰ ﻣﻦ
ﺍﻟﺘﺄﻭﻳﻞ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻳﺘﺼﻒ ﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺑﺄﻥﹼ ﻛﻠﻤﺎﺗﻪ ﻓﻄﺮﻳﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ
ﻭﻣﺼﺎﻏﺔ ﺻﻴﺎﻏﺔ ﻣﻄﻠﻘﺔ ﲢﻤﻞ ﻛﻞﱠ ﺃﺳﺮﺍﺭ ﺍﻟﻜﻮﻥ ..ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺑﻴﻨﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ
ﺍﻟﻜﺮﱘ ..
) ) ] ( šcqè=É)÷ès? öNä3¯=yè©9 $wŠÎ/t•tã $ºRºuäö•è% çm»oYø9t“Rr& !$¯RÎﻳﻮﺳﻒ [ ٢ :
ﻓﺎﻟﻜﻠﻤﺘﺎﻥ ) ( $wŠÎ/t•tã $ºRºuäö•è%ﺗﻌﻨﻴﺎﻥ ﺑﺈﻃﺎﺭﳘﺎ ﺍﻟﻌﺎﻡ ،ﻗﺮﺁﻧﺎﹰ ﻛﺎﻣﻼﹰ ﺷﺎﻣﻼﹰ ﺗﺎﻣﺎﹰ ﻣﻔﺼﻼﹰ ﻻ
ﻋﻮﺝ ﻓﻴﻪ ﻭﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺃﻱ ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ،ﻭﻣﻌﻨﺎﳘﺎ ﻟﻴﺲ ﳏﺼﻮﺭﺍﹰ ﺑﺈﻃﺎﺭ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻌﺮﻭﻑ –
ﺗﻘﻠﻴﺪﻳﺎﹰ – ﺑﺄﻧﻪ ﻗﺮﺁﻥ ﺑﻠﻐﺔ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ...ﻫﻮ ﻗﺮﺁﻥﹲ ﺑﻠﻐﺔ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﳌﻌﲎ ﻳﺄﰐ
ﻣﻦ ﲨﻠﺔ ﺍﳌﻌﺎﱐ ﺍﳌﹸﺮﺍﺩﺓ ،ﻷﻥﹼ ﻟﻐﺔ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ﲢﻤﻞ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﳌﻮﺣﺎﺓ ﻣﻦ ﺍﷲ
ﺗﻌﺎﱃ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ..ﻭﺩﻟﻴﻠﻨﺎ ﰲ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻫﻮ ﺍﻵﰐ :
- ١ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ( šcqè=É)÷ès? öNä3¯=yè©9ﰲ ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻫﻮ ﺧﻄﺎﺏ ﻟﻠﺒﺸﺮﻳﺔ
ﲨﻌﺎﺀ ،ﻭﻟﻴﺲ ﺧﻄﺎﺑﺎﹰ ﺧﺎﺻﺎﹰ ﺑﺎﻟﻌﺮﺏ ﺩﻭﻥ ﻏﲑﻫﻢ ،ﻷﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ
ﳉﻤﻴﻊ ﺍﻟﺒﺸﺮ ﻭﻟﻴﺲ ﻟﻠﻌﺮﺏ ﻭﺣﺪﻫﻢ ..
$¨Br'sù ÇÊÐÍÈ $YY•Î6•B #Y‘qçR öNä3ö‹s9Î) !$uZø9t“Rr&ur öNä3În/§‘ `ÏiB Ö`»ydö•ç/ Nä.uä!%y` ô‰s% â¨$¨Z9$# $pkš‰r'¯»tƒ )
Ïmø‹s9Î) öNÍk‰Ï‰öku‰ur 9@ôÒsùur çm÷ZÏiB 7puH÷qu‘ ’Îû öNßgè=Åzô‰ã‹|¡sù ¾ÏmÎ/ (#qßJ|ÁtFôã$#ur «!$$Î/ (#qãYtB#uä šúïÏ%©!$#
( ﻻ ﺗﻌﻨﻴﺎﻥ ﺇﻻﹼ ﻗﺮﺁﻧﺎﹰ ﺑﻠﻐﺔ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ، $wŠÎ/t•tã $ºRºuäö•è% ﻭﺇﻥﱠ ﺍﳉﺰﻡ ﺑﺄﻥﹼ ﺍﻟﻜﻠﻤﺘﲔ )
ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ( šcqè=É)÷ès? öNä3¯=yè©9ﺧﻄﺎﺏ ﻣﻮﺟﻪ ﺣﺼﺮﺍﹰ ﻟﻠﻌﺮﺏ ..ﻭﻫﺬﺍ
ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺣﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻜﺘﺎﺏ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ..
- ٢ﻭﺩﻟﻴﻞﹲ ﺁﺧﺮ ﻋﻠﻰ ﺃﻥﹼ ﻛﻠﻤﺔ ) ﻋﺮﺏ ( ﺗﻌﲏ ﺍﻟﺘﻤﺎﻡ ﻭﺍﻟﻜﻤﺎﻝ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﺐ
)$¹/ã•ãã ÇÌÏÈ #·‘%s3ö/r& £`ßg»oYù=yèpgmú ÇÌÎÈ [ä!$t±SÎ) £`ßg»tRù't±Sr& !$¯RÎ ﻭﺍﻟﻨﻘﺺ ،ﻫﻮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ) :
& ] ( $\/#t•ø?rﺍﻟﻮﺍﻗﻌﺔ [ ٣٧-٣٥ :
- ٥ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﺎﻝ ﻛﻮﻧﻪ ﺣﻜﻤﺎﹰ ﺗﺎﻣﺎﹰ ﻛﺎﻣﻼﹰ ﻻ ﻋﻴﺐ ﻓﻴﻪ ﻭﻻ
ﻧﻘﺺ ..
) ] ( 4 $wŠÎ/{•tã $¸Jõ3ãm çm»oYø9t“Rr& y7Ï9ºx‹x.urﺍﻟﺮﻋﺪ [ ٣٧ :
ﻓﺎﳊﻜﻢ ﻣﺴﺄﻟﺔ ﻣﺠﺮﺩﺓ ﲤﺎﻣﺎﹰ ﻋﻦ ﺍﻟﻠﻐﺔ ﻣﻦ ﺣﻴﺚ ﺧﺼﻮﺻﻴﺘﻬﺎ ﺍﻟﻘﻮﻣﻴﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﻧﺮﻯ ﺃﻥﱠ
ﻛﻠﻤﺔ ) ( 4 $wŠÎ/{•tãﺗﺼﻒ ﻟﻨﺎ ﻭﺟﻪ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺃﻱ ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ﰲ ﺍﳊﻜﻢ
ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﺗﻌﺎﱃ ..
- ٦ﻭﻣﻦ ﺧﺼﺎﺋﺺ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﺃﹸﻧﺰﻝ ﺑﻠﻐﺔ ﻭ ﺃﺳﻠﻮﺏ ﻭﺗﺒﻴﺎﻥ ) ﻟﺴﺎﻥ ( ،
ﲝﻴﺚ ﻳﺘﺼﻒ ﺑﺎﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺃﻱ ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ..ﻭﻟﻴﺲ ﺑﻠﻐﺔ ﻭﺃﺳﻠﻮﺏ
ﻭﺗﺒﻴﺎﻥ ﻛﺘﺒﻴﺎﻥ ﺍﻟﺒﺸﺮ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻭﺃﻥ ﳛﻤﻞ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ،ﻷﻥﹼ ﻋﻠﻢ ﺍﻟﺒﺸﺮ – ﻣﻘﺎﺭﻧﺔ ﻣﻊ
ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ – ﻋﻠﻢ ﻧﺎﻗﺺ..
ÏmøŠs9Î) šcr߉Åsù=ム“Ï%©!$# Üc$|¡Ïj9 3 Ö•t±o0 ¼çmßJÏk=yèム$yJ¯RÎ) šcqä9qà)tƒ óOßg¯Rr& ãNn=÷ètR ô‰s)s9ur )
& ] ( êúüÎ7•B ?†Î1t•tã îb$|¡Ï9 #x‹»ydur @‘ÏJyfôãrﺍﻟﻨﺤﻞ [ ١٠٣ :
<c’Î1t•tã Ab$|¡Î=Î/ ÇÊÒÍÈ tûïÍ‘É‹ZßJø9$# z`ÏB tbqä3tGÏ9 y7Î7ù=s% 4’n?tã ÇÊÒÌÈ ßûüÏBF{$# ßyr”•9$# ÏmÎ/ tAt“tR )
) ] ( tûüÏZÅ¡ósßJù=Ï9 3“t•ô±ç0ur (#qßJn=sß tûïÏ%©!$# u‘É‹Zã‹Ïj9 $|‹Î/t•tã $ºR$|¡Ïj9 ×-Ïd‰|Á•B Ò=»tGÏ. #x‹»ydur
ﺍﻷﺣﻘﺎﻑ [ ١٢ :
ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺬﻳﻦ ﻳﻨﺬﺭﻫﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ، ( (#qßJn=sß tûïÏ%©!$#ﻭﺍﻟﺬﻳﻦ
ﻳﺒﺸﺮﻫﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ، ( tûüÏZÅ¡ósßJù=Ï9ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﻛﻞﱢ ﺍﻷﻣﻢ ،ﻭﻟﻴﺴﻮﺍ ﺣﺼﺮﺍﹰ ﻋﻠﻰ
ﻗﻮﻡﹴ ﻣﺤﺪﺩﻳﻦ ) ﻗﻮﻡ ﺍﻟﻌﺮﺏ ( ..ﻭﻟﺬﻟﻚ ﻓﺎﻟﻜﻠﻤﺘﺎﻥ ) ( $|‹Î/t•tã $ºR$|¡Ïj9ﺗﻌﻨﻴﺎﻥ ﻟﻐﺔﹰ ﻭﺃﺳﻠﻮﺑﺎﹰ
ﻭﺗﺒﻴﺎﻧﺎﹰ ﻛﺎﻣﻼﹼ ﺗﺎﻣﺎﹰ ﺧﺎﻟﻴﺎﹰ ﻣﻦ ﺃﻱ ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ..
..ﻓﺎﻟﻠﺴﺎﻥ ﻫﻮ ﺁﻟﻴﺔ ﺍﻟﻠﻐﺔ ﻭﺃﺳﻠﻮﺏ ﺍﳌﺨﺎﻃﺒﺔ ﻭﻭﺳﻴﻠﺔ ﺍﻟﺘﺒﻴﺎﻥ ..
) ] ( $wŠÎ=tã A-ô‰Ï¹ tb$|¡Ï9 öNçlm; $uZù=yèy_ur $uZÏFuH÷q§‘ `ÏiB Mçlm; $oYö7ydururﻣﺮﱘ [ ٥٠ :
ﻭﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﺗﻘﺘﻀﻲ ﺃﻥ ﻳﺮﺳﻞ ﻛﻞﹼ ُﺭﺳﻮﻝﹴ ﺑﻠﻐﺔ ﻗﻮﻣﻪ ﻭﺑﺄﺳﻠﻮﻢ ﻭﺑﻄﺮﻳﻘﺔ ﺗﺒﻴﺎﻢ
،ﺣﱴ ﻳﺒﻴﻦ ﳍﻢ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ..
) ] ( ( öNçlm; šúÎiüt7ãŠÏ9 ¾ÏmÏBöqs% Èb$|¡Î=Î/ žwÎ) @Aqß™§‘ `ÏB $uZù=y™ö‘r& !$tBurﺇﺑﺮﺍﻫﻴﻢ [ ٤ :
ﻭﻟﺬﻟﻚ ﻓﺠﻤﻴﻊ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻧﺰﻟﺖ ) ﺻﻴﺎﻏﺔ ( ﺑﻠﻐﺎﺕ ﺍﻟﺒﺸﺮ ﺍﻟﻮﺿﻌﻴﺔ ،ﻷﺎ
ﲢﻤﻞ ﻣﻨﺎﻫﺞ ﻷﻗﻮﺍﻡﹴ ﻣﺤﺪﺩﻳﻦ ﰲ ﺃﺯﻣﻨﺔ ﻣﺤﺪﺩﺓ ،ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﺗﻜﻦ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ،ﺇﻧﻤﺎ
ﻛﺎﻧﺖ ﻓﻘﻂ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ..ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﺃﻥﱠ ﻣﻨﻬﺞ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻧﺰﻝ
ﻗﻮﻻﹰ ﷲ ﺗﻌﺎﱃ ،ﺑﻠﻐﺔ ﻓﻄﺮﻳﺔ ﻧﻄﻖ ﺎ ﺃﺑﻮ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ) ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ( ،ﰲ ﺍﻟﻌﺎﳌﲔ )
ﻋﺎﱂ ﺍﻷﻣﺮ ﻭﻋﺎﱂ ﺍﳋﻠﻖ ( ..
ﻓﻤﻨﻬﺞ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺑﻠﺴﺎﻥ ﻓﻄﺮﻱ ﳚﻤﻊ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻭﺑﻠﻐﺔ
ﻓﻄﺮﻳﺔ ﻫﻲ ﺍﻟﻠﻐﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻋﺮﻓﺘﻬﺎ ﺍﻟﺒﺸﺮﻳﺔ ..ﻭﻫﺬﺍ ﱂ ﻳﺘﻮﻓﹼﺮ ﺇﻻﹼ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﱵ ﺣﺎﻓﻆ
ﻋﻠﻴﻬﺎ ﺍﻷﻣﻴﻮﻥ ) ﻟﻐﺔ ( ﻣﻨﺬ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﻣﺒﻌﺚ ﻣﺤﻤﺪ .. r
ﻭﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻉ ،ﺭ ،ﺏ ( ﻛﻠﻤﺔ ) ( Ü>#{•ôãF{$#ﻭﺍﻟﱵ ﺗﺼﻮﺭ ﻟﻨﺎ ﺍﻟﺒﺸﺮ
ﺍﻟﺬﻳﻦ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﻻ ﻳﻌﺘﺮﻓﻮﻥ ﺑﻌﻴﻮﻢ ،ﻓﻬﻤﺰﺓ ﺍﻟﺘﻌﺪﻱ ﺗﺒﻴﻦ ﻟﻨﺎ – ﺇﺿﺎﻓﺔ
ﳌﺎ ﻳﺒﻴﻨﻪ ﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻋﺮﺍﺏ – ﺃﻧﻬﻢ ﻳﺘﻌﺪﻭﻥ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ
ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ،ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻻ ﻳﺘﺼﻔﻮﻥ ﺎ ..ﻭﻗﺪ ﺑﻴﻨﺖ ﺫﻟﻚ ﰲ ﺍﻟﻨﻈﺮﻳﺔ
ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ،ﻭﰲ ﻛﺘﺎﺏ :ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﹸﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ..
ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﺒﺸﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ
) $|‹Î/t•tã ﻣﻦ ﺃﻱ ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ،ﻓﺈﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻜﻠﻤﺎﺕ ] ) ، ( <c’Î1t•tã ) ، ( ?†Î1t•tã
( ، [ ( $¹/ã•ãã ) ،ﻭﻫﻲ ﺑﺎﻗﻲ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ) ﻉ ،ﺭ ،ﺏ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺗﺄﰐ ﰲ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﺘﺼﻮﺭ ﻟﻨﺎ ﺻﻔﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﻼﰐ ﺳﻴﻨﺸﺌﻬﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ
ﻷﺻﺤﺎﺏ ﺍﻟﻴﻤﲔ ،ﻭﻻ ﺗﺄﰐ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺃﺑﺪﺍﹰ ﻟﺘﺼﻮﺭ ﻟﻨﺎ ﺍﻟﺒﺸﺮ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ..ﺑﻴﻨﻤﺎ
ﺗﺄﰐ ﻛﻠﻤﺔ ﺍﻷﻋﺮﺍﺏ ﺍﻟﱵ ﺗﺼﻮﺭ ﻟﻨﺎ ﺍﻟﺘﻌﺪﻱ ﻋﻠﻰ ﻣﺎ ﳛﻤﻠﻪ ﺍﳉﺬﺭ ) ﻉ ،ﺭ ،ﺏ ( ﻣﻦ ﻣﻌﺎﻥ
ﻭﺩﻻﻻﺕ ،ﺻﻔﺔﹰ ﻟﻠﺬﻳﻦ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﻜﻤﺎﻝ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻭﺍﻟﻨﻮﺍﻗﺺ ..
ﻭﺍﳉﺰﻡ ﺑﺘﻔﺴﲑ ﻛﻠﻤﺔ ) ( Ü>#{•ôãF{$#ﰲ ﲨﻴﻊ ﻛﹸﺘﺐ ﺍﻟﺘﻔﺴﲑ ،ﺑﺄﻧﻬﺎ ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﺒﺪﻭ )
ﺳﻜﺎﻥ ﺍﻟﺒﺎﺩﻳﺔ ( ،ﻳﺘﻌﺎﺭﺽ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻭﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺍﻟﺬﻱ ﻳﺼﻒ ﺍﻟﺒﺸﺮ ﻭﻳﻘﻴﻤﻬﻢ
ﺣﺴﺐ ﺍﻧﺘﻤﺎﺀﺍﻢ ﺍﻟﻌﻘﻴﺪﻳﺔ ،ﻻ ﺣﺴﺐ ﺍﻧﺘﻤﺎﺀﺍﻢ ﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﺍﻹﻗﻠﻴﻤﻴﺔ ..
ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ) ( Ü>#{•ôãF{$#ﻻ ﺗﻌﲏ ﺇﻻﹼ ﺍﻟﺒﺪﻭ ) ﺳﻜﺎﻥ ﺍﻟﺒﺎﺩﻳﺔ ( ،ﻻﺳﺘﺒﺪﻟﺖ –
ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﺑﻜﻠﻤﺔ ﺍﻟﺒﺪﻭ ،ﻓﻜﻠﻤﺔ ) ( Írô‰t7ø9$#ﻛﻠﻤﺔﹲ ﻗﺮﺁﻧﻴﺔ ،ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﻻ ﺗﻮﺟﺪ ﻛﻠﻤﺔ ﻣﺮﺍﺩﻓﺔ ﻟﻜﻠﻤﺔ ﺃﹸﺧﺮﻯ ﺑﺎﳌﻌﲎ ﺍﻟﺬﻱ ﻳﺘﺼﻮﺭﻩ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ..
) ] ( Írô‰t7ø9$# z`ÏiB Nä3Î/ uä!%y`ur Ç`ôfÅb¡9$# z`ÏB ÓÍ_y_t•÷zr& øŒÎ) þ’Î1 z`|¡ômr& ô‰s%urﻳﻮﺳﻒ [ ١٠٠ :
ﻭﳑﺎ ﻳﻘﺎﺑﻞ ﻛﻠﻤﺔ ) ( ?†Î1t•tãﺍﻟﱵ ﺗﻌﲏ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ
ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ،ﻫﻮ ﻛﻠﻤﺔ ) ﺃﻋﺠﻤﻲ ( ،ﺍﻟﱵ ﺗﻌﲏ ﻋﺪﻡ ﺍﻟﻜﻤﺎﻝ ﻭﻋﺪﻡ ﺍﻟﺘﻤﺎﻡ ،ﻭﺗﻌﲏ
ﻭﺟﻮﺩ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ..ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ..
) šúüÏZÏB÷sãB ¾ÏmÎ/ (#qçR$Ÿ2 $¨B NÎgøŠn=tæ ¼çnr&t•s)sù ÇÊÒÑÈ tûüÏJyfôãF{$# ÇÙ÷èt/ 4’n?tã çm»uZø9¨“tR öqs9ur
z>#x‹yèø9$# (#ãrt•tƒ 4Ó®Lym ¾ÏmÎ/ šcqãZÏB÷sムŸw ÇËÉÉÈ šúüÏBÌ•ôfßJø9$# É>qè=è% ’Îû çm»oYõ3n=y™ y7Ï9ºx‹x. ÇÊÒÒÈ
ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻥﱠ ﻛﻠﻤﺔ ) ( tûüÏJyfôãF{$#ﻻ ﺗﻌﲏ ﺃﺑﻌﺎﺩﺍﹰ ﻗﻮﻣﻴﺔ ،
ﻭﻻ ﺗﻌﲏ ﻏﲑ ﺍﻟﺒﺸﺮ ،ﺇﻧﻤﺎ ﺗﻌﲏ ﺻﻔﺎﺕ ﺳﻠﺒﻴﺔﹰ ﰲ ﻧﻔﻮﺱ ﺑﻌﺾ ﺍﻷﻋﺠﻤﲔ ،ﲢﻤﻞ ﻣﻦ ﺍﻟﻌﻴﺐ
ﻭﺍﻟﻨﻘﺺ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﳊﻖ ﻣﺎ ﳚﻌﻠﻬﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻻ ﻳﺮﻭﻥ ﻓﻴﻪ ﺍﳊﻖ
ﻭﺩﻻﺋﻞ ﺍﻹﻋﺠﺎﺯ ﺍﻟﱵ ﺗﺒﻴﻦ ﻛﻤﺎﻟﻪ ﻭﲤﺎﻣﻪ ﻭﺧﻠﻮﻩ ﻣﻦ ﺃﻱ ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ..
ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ( tûüÏJyfôãF{$#ﺣﺴﺐ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﺍﻟﺘﻔﺎﺳﲑ ،
ﻟﺘﻨﺎﻗﺾ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺃﺩﻟﹼﺔ ،ﻭﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﺑﺄﻡ ﺃﻋﻴﻨﻨﺎ ..
ﻳﺘﻨﺎﻗﺾ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻣﻊ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﹸﻧﺰﻝ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،
ﻭﻟﻴﺲ ﻟﻘﻮﻡ ﺍﻟﻌﺮﺏ ﻭﺣﺪﻫﻢ ..ﻓﺒﻌﺾ ﺍﻷﻋﺠﻤﲔ ) ﺇﻥ ﻛﺎﻧﺖ ﻛﻠﻤﺔ ﺍﻷﻋﺠﻤﲔ ﲢﻤﻞ ﻣﻌﲎ
ﻗﻮﻣﻴﺎﹰ ﻛﻤﺎ ﺗﺬﻫﺐ ﺍﻟﺘﻔﺎﺳﲑ ( ﺃﹸﻧﺰﹺﻝ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻷﻧﻬﻢ ﻣﻦ ﲨﻠﺔ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﺃﹸﻧﺰﻝ
ﺇﻟﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ( tûüÏJyfôãF{$# ÇÙ÷èt/ 4’n?tã çm»uZø9¨“tR öqs9urﻻ
ﻳﻤﻜﻦ ﺃﻥ ﺗﻌﲏ ﺑﻌﺾ ﻣﺎ ﻫﻮ ﻟﻴﺲ ﻣﻦ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ،ﻷﻥﹼ ﺍﺮﻣﲔ ﺍﻟﺬﻳﻦ ﺗﺼﻔﻬﻢ ﺍﻵﻳﺎﺕ
ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺬﻩ ﺍﻵﻳﺔ ،ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﱴ ﻳﺮﻭﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ،
ﻣﻮﺟﻮﺩﻭﻥ ﰲ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ﻭﰲ ﻛﻞﱢ ﺍﻷﻗﻮﺍﻡ ..
ﻭﻳﺘﻨﺎﻗﺾ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ،ﻓﻐﲑ ﺍﻟﻌﺮﺏ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﺁﻣﻦ
ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻋﻦ ﺑﻌﺾ ﺍﻷﻋﺠﻤﲔ ) ( šúüÏZÏB÷sãB ¾ÏmÎ/ (#qçR$Ÿ2 $¨B
..ﻓﻼ ﺗﻮﺟﺪ ﺃﹸﻣﺔ ﺇﻻﹼ ﻭﻓﻴﻬﺎ ﻣﻦ ﺁﻣﻦ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..ﻭﻟﺬﻟﻚ ﻓﺈﻥﱠ ﺍﳉﺰﻡ ﺑﺄﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( tûüÏJyfôãF{$# ÇÙ÷èt/ﺗﻌﲏ ﺑﻌﺾ ﺍﻟﻘﻮﻣﻴﺎﺕ ﺍﻷﺧﺮﻯ ،ﻳﺘﻨﺎﻗﺾ ﻣﻊ ﻭﺟﻮﺩ ﺍﳌﺆﻣﻨﲔ
ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﻛﻞﱢ ﺍﻟﻘﻮﻣﻴﺎﺕ ،ﻭﻣﻊ ﻛﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻨﻬﺠﺎﹰ ﻟﻜﻞﱢ ﺍﻟﻘﻮﻣﻴﺎﺕ ﺩﻭﻥ
ﺍﺳﺘﺜﻨﺎﺀ ..
ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ،ﺑﺘﻔﺴﲑﻫﺎ ﺍﳌﻨﺴﺠﻢ ﻣﻊ ﺭﻭﺡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻜﺘﺎﺏ ﻣﱰﻝ
ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻭﻣﻊ ﺳﺎﺣﺔ ﺭﺳﺎﻟﺔ ﳏﻤﺪ rﻭﺍﻟﱵ ﻫﻲ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﺗﺆﻛﹼﺪ ﺻﺤﺔ ﻣﺎ
ﺫﻫﺒﻨﺎ ﺇﻟﻴﻪ ﰲ ﺗﻔﺴﲑﻧﺎ ﻟﻜﻠﻤﺔ ﺃﻋﺠﻤﻲ ..
uqèd ö@è% 3 @’Î1t•tãur @‘ÏJygõƒ-#uä ( ÿ¼çmçG»tƒ#uä ôMn=Å_Áèù Ÿwöqs9 (#qä9$s)©9 $|‹ÏJygõƒr& $ºR#uäö•è% çm»oYù=yèy_ öqs9ur )
óOÎgøŠn=tæ uqèdur Ö•ø%ur öNÎgÏR#sŒ#uä þ’Îû šcqãYÏB÷sムŸw šúïÏ%©!$#ur ( Öä!$xÿÏ©ur ”W‰èd (#qãZtB#uä šúïÏ%©#Ï9
ﺫﻫﺒﺖ ﺍﻟﺘﻔﺎﺳﲑ – ﺗﻘﻠﻴﺪﺍﹰ – ﺇﱃ ﺃﻥﹼ ﻛﻠﻤﺔ ) ( @‘ÏJygõƒ-#uäﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﻌﲏ
ﻗﺮﺁﻧﺎﹰ ﺑﻠﻐﺔ ﻏﲑ ﻗﻮﻡ ﺍﻟﻌﺮﺏ ،ﻭﺇﱃ ﺃﻥﹼ ﻛﻠﻤﺔ ) ( 3 @’Î1t•tãurﺗﻌﲏ ﺭﺳﻮﻻﹼ ﻋﺮﺑﻴﺎﹰ ،ﺃﻭ ﻗﻮﻣﺎﹰ ﻋﺮﺑﺎﹰ
..ﻭﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ :
- ١ﺍﻟﻜﻠﻤﺘﺎﻥ ) ( 3 @’Î1t•tãur @‘ÏJygõƒ-#uäﻛﻠﻤﺘﺎﻥ ﻗﺮﺁﻧﻴﺘﺎﻥ ﻣﺘﺘﺎﻟﻴﺘﺎﻥ ﺑﻴﻨﻬﻤﺎ ﺣﺮﻑ ﻋﻄﻒ
،ﻭﺇﻋﺎﺩﺓ ﻛﻞﱟ ﻣﻨﻬﻤﺎ ﺇﱃ ﺃﻣﺮﹴ ﳐﺘﻠﻒ ﻋﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﻌﺎﺩ ﺇﻟﻴﻪ ﺍﻟﻜﻠﻤﺔ ﺍﻷﺧﺮﻯ ﺩﻭﻥ ﺃﻱ ﺩﻟﻴ ﹴﻞ
،ﺃﻣﺮ ﻳﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻧﺴﺠﺎﻡ ﺭﻭﺡ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ..ﻓﺎﻷَﻭﱃ ﺃﻥ ﺗﻌﺎﺩ ﺍﻟﻜﻠﻤﺘﺎﻥ ﺇﱃ ﺃﻣﺮﹴ ﻭﺍﺣﺪ
..
çm»oYù=yèy_ öqs9ur - ٢ﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ – ﻛﻤﺎ ﺫﻫﺒﺖ ﺍﻟﺘﻔﺎﺳﲑ – ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
( 3 @’Î1t•tãur @‘ÏJygõƒ-#uä ( ÿ¼çmçG»tƒ#uä ôMn=Å_Áèù Ÿwöqs9 (#qä9$s)©9 $|‹ÏJygõƒr& $ºR#uäö•è%ﺃﻧﻪ ﻟﻮ ﺃﹸﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﺑﻠﻐﺔ ﻗﻮﻣﻴﺔ ﺃﹸﺧﺮﻯ ،ﻟﻘﺎﻝ ﺍﻟﻌﺮﺏ – ﻣﺤﺘﺠﲔ – ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥ ﺑﻠﻐﺔ ﳐﺎﻟﻔﺔ ﻟﻠﻐﺘﻬﻢ
ﺍﻟﻘﻮﻣﻴﺔ ﻭﻟﻠﻐﺔ ﺍﻟﺮﺳﻮﻝ ، rﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﺻﺤﻴﺤﺎﹰ ،ﻷﺩﻯ ﺫﻟﻚ –
ﺳﻮﺍﺀ ﻋﻠﻢ ﻣﻦ ﳚﺰﻡ ﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺃﻡ ﱂ ﻳﻌﻠﻢ – ﺇﱃ ﺃﻥﱠ ﻟﻐﲑ ﺍﻟﻌﺮﺏ ﻣﱪﺭﺍﺕ ﺍﻻﺣﺘﺠﺎﺝ ﻋﻠﻰ
ﻛﻮﻥ ﻟﻐﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻟﻐﺎﻢ ﺍﻟﻘﻮﻣﻴﺔ ،ﻭﻋﻠﻰ ﻛﻮﻥ ﻟﻐﺔ ﺍﻟﺮﺳﻮﻝ rﺗﺘﻌﺎﺭﺽ
ﺃﻳﻀﺎﹰ ﻣﻊ ﻟﻐﺎﻢ ﺍﻟﻘﻮﻣﻴﺔ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﺬﺍ ﺍﳌﺬﻫﺐ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﻳﺘﻌﺎﺭﺽ ﲤﺎﻣﺎﹰ ﻣﻊ ﺣﻘﻴﻘﺔ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻜﺘﺎﺏ ﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﻭﻣﻊ ﺣﻘﻴﻘﺔ ﺑﻌﺚ ﳏﻤﺪ rﻟﻠﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ،ﺑﻌﻴﺪﺍﹰ
ﻋﻦ ﺍﻟﻘﻮﻣﻴﺎﺕ ﻭﻟﻐﺎﺎ ..
Ÿw šúïÏ%©!$#ur ( Öä!$xÿÏ©ur ”W‰èd (#qãZtB#uä šúïÏ%©#Ï9 uqèd ö@è% - ٣ﺎﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )
، ( 7‰‹Ïèt/ ¥b%s3¨B `ÏB šc÷ryŠ$uZムš•Í´¯»s9'ré& 4 ‘¸Jtã óOÎgøŠn=tæ uqèdur Ö•ø%ur öNÎgÏR#sŒ#uä þ’Îû šcqãYÏB÷sãƒ
ﺗﺒﻴﻦ ﺣﻘﻴﻘﺔ ﺗﻔﺎﻋﻞ ﺍﻟﺒﺸﺮﻳﺔ ﲨﻌﺎﺀ ﻣﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻟﻴﺲ ﺍﻟﻌﺮﺏ ﻭﺣﺪﻫﻢ ،ﻓﺎﻧﻘﺴﺎﻡ
ﺍﻟﺒﺸﺮﻳﺔ ﺇﱃ ﻗﺴﻢ ﻳﺆﻣﻦ ﺑﻪ ﻭﻗﺴﻢ ﻻ ﻳﺆﻣﻦ ﺑﻪ ،ﻣﺴﺄﻟﺔ ﻻ ﳝﻜﻦ ﺣﺼﺮﻫﺎ ﺑﻘﻮﻡ ﺍﻟﻌﺮﺏ ..
ﺇﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻟﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﻟﻮ ﺟﻌﻠﻨﺎ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﲟﺎﻫﻴﺔ
ﻟﻴﺴﺖ ﻛﺎﻣﻠﺔ ﻭﻟﻴﺴﺖ ﺗﺎﻣﺔ ﻭﻟﻴﺴﺖ ﺧﺎﻟﻴﺔ ﻣﻦ ﺃﻱ ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ،ﻭﻟﻮ ﺟﻌﻠﻨﺎ ﺁﻳﺎﺗﻪ ﻟﻴﺴﺖ
ﻣﻔﺼﻠﺔ ﻭﻟﻴﺴﺖ ﻣﺒﻴﻨﺔ ﺑﺘﻤﺎﻡ ﻛﺎﻣﻞ ﻣﻦ ﺃﻱ ﻋﻴﺐ ﺃﻭ ﻧﻘﺺ ،ﻟﻜﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﺎﻭﻳﺎﹰ ﻋﻠﻰ
ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ،ﻭﻟﺮﺃﻭﺍ ﻓﻴﻪ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ،ﻭﳊﺴﺒﻮﺍ ﺃﻥﱠ ﻓﻴﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﺣﺴﺐ
ﻣﺎ ﻳﻨﺎﺳﺐ ﺃﻫﻮﺍﺀﻫﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻴﺐ ،ﻭﺑﺎﻟﺘﺎﱄ ﻟﻘﺎﻟﻮﺍ ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ،ﺃﻋﻴﺐ ﻭﻧﻘﺺ ،
ﻭﻛﻤﺎﻝ ﻭﲤﺎﻡ ..
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﹼ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻭﺍﳋﻠﻮ ﻣﻦ ﺍﻟﻌﻴﺐ ﻭﺍﻟﻨﻘﺺ ،ﻭﻫﺬﺍ ﻣﺎ ﻳﺘﺼﻒ ﺑﻪ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻛﺘﺎﺑﺎﹰ ﻭﺣﻜﻤﺎﹰ ﻭﻟﺴﺎﻧﺎﹰ ،ﻫﻮ ﻧﺘﻴﺠﺔ ﻟﻜﻮﻥ ﻣﻔﺮﺩﺍﺗﻪ ﻓﻄﺮﻳﺔ ﻣﻮﺣﺎﺓ ﻣﻦ ﺍﷲ
ﺗﻌﺎﱃ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺃﻱ ﺍﺧﺘﻴﺎﺭﹴ ﺑﺸﺮﻱ ، ﻭﻧﺘﻴﺠﺔ ﻟﺮﺑﻂ ﻫﺬﻩ ﺍﳌﻔﺮﺩﺍﺕ ﻣﻊ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ ﰲ ﺍﻟﻌﺒﺎﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﻓﻖ ﺣﻜﻤﺔ ﻣﻄﻠﻘﺔ ﻭﻋﻠﻢﹴ ﻣﻄﻠﻖﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺩﻻﻻﺕ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﲢﻤﻞ ﻣﻦ ﺍﻷﺩﻟﹼﺔ
ﻭﺍﳌﻌﺎﱐ ﺃﻛﱪ ﺑﻜﺜﲑ ﳑﺎ ﺗﺒﻴﻨﻪ ﻟﻨﺎ ﻗﻮﺍﻣﻴﺲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﻣﻦ ﺃﻥ ﺗﺤﻴﻂ ﺗﺼﻮﺭﺍﺗﻨﺎ ﺬﻩ ﺍﻷﺩﻟﹼﺔ
ﻭﺍﳌﻌﺎﱐ ،ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺻﻴﺎﻏﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻮﻕ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﱵ ﰎﹼ ﺗﻘﻌﻴﺪﻫﺎ ﻣﻦ
ﻗﺒﻞ ﺍﻟﺒﺸﺮ ..
ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺴﻤﻲ ﻣﺎﻫﻴﺔ ﺍﻷﺷﻴﺎﺀ ﺗﺴﻤﻴﺔ ﻣﻄﻠﻘﺔ ،ﻓﺈﻥﱠ ﺫﻟﻚ ﻳﻘﺘﻀﻲ
ﺃﻥﹼ ﺍﻷﲰﺎﺀ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺴﻤﻲ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ،ﺗﺘﻘﺎﺭﺏ ﰲ ﺑﻨﻴﺘﻬﺎ ﺍﻟﻠﻐﻮﻳﺔ ﺗﻘﺎﺭﺑﺎﹰ ﻳﻮﺍﺯﻱ ﺗﻘﺎﺭﺏ
ﺍﻷﺷﻴﺎﺀ ﲞﻮﺍﺻﻬﺎ ﻭﺻﻔﺎﺎ ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﻟﺬﻟﻚ ﻳﺪﺧﻞ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐ ﰲ ﻣﻌﺎﺩﻟﺔ ﺍﻟﻮﺻﻒ ﻛﻮﺍﺣﺪﺓ ﻣﻌﲎ ،ﻭﻟﻴﺲ ﻛﻤﺠﺮﺩ ﻟﺒﻨﺔ
ﺻﻮﺗﻴﺔ ﰲ ﺑﻨﺎﺀ ﺍﻟﻜﻠﻤﺔ ..ﻭﺃﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺫﻟﻚ ﻫﻮ ﺍﻷﺣﺮﻑ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ ﰲ ﺑﺪﺍﻳﺔ ﺑﻌﺾ ﺍﻟﺴﻮﺭ
،ﺍﻟﱵ ﻣﻨﻬﺎ ﻣﺎ ﻳﺄﰐ ﰲ ﺁﻳﺎﺕ ﻛﻌﺒﺎﺭﺍﺕ ﻗﺮﺁﻧﻴﺔ ﻣﺴﺘﻘﻠﹼﺔ ،ﻭﻻ ﻳﻤﻜﻦ ﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺼﻮﺭ ﺃﻧﻬﺎ
ﳎﺮﺩ ﻭﺍﺣﺪﺍﺕ ﺻﻮﺗﻴﺔ ﺩﻭﻥ ﻣﻌﲎ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ..
) ] ( AŽ•Î7yz AOŠÅ3ym ÷bà$©! `ÏB ôMn=Å_Áèù §NèO ¼çmçG»tƒ#uä ôMyJÅ3ômé& ë=»tGÏ. 4 •!9#ﻫﻮﺩ [ ١ :
ﻓﺎﻟﻠﺒﻨﺔ ﺍﻷُﻭﱃ ﻟﻠﻤﻌﲎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻲ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐ ،ﻭﺗﺄﰐ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ﳌﺎﻫﻴﺔ ﺍﳌﻮﺻﻮﻑ ،ﻣﻦ ﺧﻼﻝ ﺍﺟﺘﻤﺎﻉ ﻣﻌﺎﱐ ﺍﳊﺮﻭﻑ ﺍﳌﻜﻮﻧﺔ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ
ﺑﺘﺮﺗﻴﺐ ﻣﻌﻴﻦ ..ﻓﺎﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺘﻜﻮﻥ ﻣﻦ ﺍﳊﺮﻭﻑ ﺫﺍﺎ ،ﻳﻌﻮﺩ ﺍﻻﺧﺘﻼﻑ ﰲ ﻣﺎ ﲢﻤﻠﻪ
ﻣﻦ ﻣﻌﺎﻥ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﺗﺮﺗﻴﺐ ﺍﳊﺮﻭﻑ ﺍﳌﻜﻮﻧﺔ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ،ﻣﻊ ﺍﻷﺧﺬ ﺑﻌﲔ
ﺍﻻﻋﺘﺒﺎﺭ ﻛﻮﻥ ﺍﳊﺮﻑ ﻳﻨﺘﻤﻲ ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮﻋﺖ ﻋﻨﻪ ﺍﻟﻜﻠﻤﺔ ،ﺃﻭ ﻛﻮﻧﻪ ﻻ ﻳﻨﺘﻤﻲ
ﺇﱃ ﻫﺬﺍ ﺍﳉﺬﺭ ..ﻭﻛﻞﱡ ﺫﻟﻚ ﺿﻤﻦ ﻗﻮﺍﻧﲔ ﻭﻧﻈﻢ ﻣﻄﻠﻘﺔ ﺗﻨﺘﻈﻢ ﺎ ﻭﺍﺣﺪﺍﺕ ﺍﳌﻌﲎ )
ﺍﳊﺮﻭﻑ ( ﰲ ﺻﻴﺎﻏﺔ ﻣﻄﻠﻘﺔ ﺻﺎﻏﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻤﻌﲎ ﻭﻫﻲ ) (٢٨ﺣﺮﻓﺎﹰ
ﻗﺮﺁﻧﻴﺎﹰ ،ﲝﻴﺚ ﻳﺘﻢ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻮﺻﻒ ﺍﳌﻄﻠﻖ ﻟﻸﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ،ﻭﺻﻔﺎﹰ ﳛﻤﻞ ﻣﻔﺎﺗﻴﺢ ﻛﻞﹼ
ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..
ﻭﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻔﻄﺮﻳﺔ ) ﲟﺎ ﻓﻴﻬﺎ ﺍﳊﺮﻭﻑ ﻛﻮﺍﺣﺪﺍﺕ ﻣﻌﲎ ( ﺻﺎﳊﺔ ﻟﺘﺴﻤﻴﺔ ﻛﻞﱢ
ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ،ﻭﺫﻟﻚ ﻣﻦ ﻣﻨﻈﺎﺭ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻣﺎﻫﻴﺘﻬﺎ ،ﻻ ﻣﻦ ﻣﻨﻈﺎﺭ ﻣﺎ ﻧﺮﺍﻩ ﻣﻦ ﻇﺎﻫﺮﻫﺎ ..
ﻓﺎﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﻣﻨﻈﺎﺭﻧﺎ ﺍﻟﻈﺎﻫﺮﻱ ،
ﳜﺘﻠﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﺎﱂ ﺍﻷﻣﺮ ﺍﺮﺩ ﻋﻦ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ
ﻭﺍﻟﺬﻱ ﻻ ﲡﺘﻤﻊ ﻓﻴﻪ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ..
ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻧﺰﻝ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ﻳﻘﺘﻀﻲ ﻣﻦ ﲨﻠﺔ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺗﺒﻴﺎﻧﹰﺎ
ﳉﻤﻴﻊ ﺍﻷﲰﺎﺀ ﺍﳊﻖ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﺍﻟﱵ ﺗﺴﻤﻲ – ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﷲ ﺗﻌﺎﱃ – ﻛﻞﱠ ﺷﻲﺀ ﰲ
ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..
ﻭﺣﱴ ﻧﺪﺭﻙ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﳓﺘﺎﺝ ﳌﻔﺎﺗﻴﺢ ﺃﺳﺮﺍﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻟﻠﺪﺧﻮﻝ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ
ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻧﺮﺍﻩ ﰲ ﻛﻠﻤﺎﺗﻪ ﻭﲨﻠﻪ ،ﻭﳓﺘﺎﺝ ﺃﻳﻀﺎﹰ ﺇﱃ ﻣﻔﺎﺗﻴﺢ ﺇﺩﺭﺍﻙ ﻣﺎﻫﻴﺔ ﺍﻷﺷﻴﺎﺀ ﰲ ﻫﺬﺍ
ﺍﻟﻜﻮﻥ ..ﻋﻨﺪﻫﺎ ﺳﻨﺮﻯ ﺃﻥﹼ ﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻳﻨﻄﻮﻱ
ﲢﺖ ﻣﺎ ﺗﺼﻔﻪ ﻭﺗﺼﻮﺭﻩ ﻛﻞﱡ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..ﻭﰲ ﺍﻵﺧﺮﺓ ﻋﻨﺪﻣﺎ ﻳﺄﰐ ﺗﺄﻭﻳﻞ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﺳﻨﺮﻯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺄﻡ ﺃﻋﻴﻨﻨﺎ ..
ﻻ ﺷﻚ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥﹶ ﺍﻟﻜﺮﱘ ﻳﺤﻤﻞﹸ ﻛﹸﻞﱠ ﺍﻷﻭﺟﻪ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻟﱵ ﻳﻤﻜﻨﻨﺎ ﺃﻥﹾ ﻧﺘﺼﻮﺭﻫﺎ ،
ﻛﻮﻧﻪ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ،ﻭﻛﻮﻧﻪ ﺻﻴﺎﻏﺔﹶ ﺍﷲِ ﺗﻌﺎﱃ ،ﻭﺑﺎﻟﺘﺎﱄ ﻛﻮﻧﻪ ﻣﻌﺠﺰﺓﹶ ﺍﷲِ ﺗﻌﺎﱃ ﺍﻟﱵ
ﻳﺘﺤﺪﻯ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ ﺑﹺﻤﺜﻠﻬﺎ ..
..ﻭﻟﻜﻦ .. ﻫﻨﺎﻙ ﺧﺼﻮﺻﻴﺔﹲ ﺗﺘﻤﻴﺰ ﺎ ﺍﳌﹸﻌﺠﺰﺓﹸ ﺍﻟﻌﺪﺩﻳﺔﹸ ﻋﻦ ﻏﲑﹺﻫﺎ ﻣﻦ ﺍﳌﻌﺠﺰﺍ
ﺕ
ﺨﺺ ﺫﻟﻚ ﰲ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺎﻟﻴﺔ : ﺍﻷُﺧﺮﻯ ..ﻭﻳﻤﻜﻨﻨﺎ ﺃﻥ ﻧﻠ
) ﺃﻭﻻﹰ ( – ﺍﳌﹸﻌﺠﺰﺍﺕ ﺍﻷُﺧﺮﻯ ﺍﻟﱵ ﻳﺤﻤﻠﹸﻬﺎ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ،ﻻ ﻧﻌﻠﹶﻤﻬﺎ ﺇﻻﹼ ﻣﻦ ﺧﻼﻝﹺ
ﺍﻻﻛﺘﺸﺎﻓﺎﺕ ﰲ ﻋﺎﻟﹶﻢﹺ ﺍﻵﻓﺎﻕ ،ﻭﰲ ﻋﺎﻟﹶﻢﹺ ﺍﻷﻧﻔﹸﺲﹺ ...ﻳﺘﻢ ﺍﻻﻛﺘﺸﺎﻑ ، ﺛﹸﻢ ﺗﺘﻢ ﻋﻤﻠﻴﺔﹸ ﺍﻟﺮﺑﻂ
) ™’Îû $uZÏF»tƒ#uä óOÎgƒÎŽã\y ﺑﲔ ﺍﳊﻘﻴﻘﺔ ﺍﳌﹸﻜﺘﺸﻔﺔ ﻭﺑﲔ ﺣﻤﻞﹺ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﺮﱘﹺ ﳍﺎ ..ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
Íky- &äóÓx« Èe@ä. 4’n?tã ¼çm¯Rr& y7În/t•Î/ É#õ3tƒ öNs9urr& 3 ‘,ptø:$# çm¯Rr& öNßgs9 tû¨üt7oKtƒ 4Ó®Lym öNÍkŦàÿRr& þ’Îûur É-$sùFy$#
( ] ﻓﺼﻠﺖ .. [ ٥٣ :ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝﹺ ﺃﻛﱪ ﺩﻟﻴﻞﹴ ﻋﻠﻰ ﺫﻟﻚ ..ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳌﹸﻌﺠﺰﺍﺕ ﺍﻷُﺧﺮﻯ
ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ، ﺍﻛﺘﺸﺎﻓﹸﻬﺎ ﺃﻛﺜﺮ ﺗﻌﻠﱡﻘﺎﹰ ﺑﺎﻻﻛﺘﺸﺎﻓﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ،ﻣﻘﺎﺭﻧﺔﹰ ﻣﻊ ﺍﳌﻌﺠﺰﺓ
ﺍﻟﻌﺪﺩﻳﺔ ﺍﻟﱵ ﺗﻜﹸﻮﻥﹸ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺘﺠﺮﻳﺪ ..
) ﺛﺎﻧﻴﺎﹰ ( – ﺍﳌﹸﻌﺠﺰﺍﺕ ﺍﻷﺧﺮﻯ ﺃﻛﺜﺮ ﺗﻌﻠﱡﻘﺎﹰ ﺑﺎﻟﻠﹸﻐﺔ ﻭﻗﻮﺍﻋﺪﻫﺎ ،ﻭﻫﻨﺎ ﻗﺪ ﺗﺪﺧﻞﹸ ﺍﻷﻫﻮﺍﺀُ –
ﺃﺣﻴﺎﻧﺎﹰ – ﻓﺘﻠﻮﻯ ﺃﻋﻨﺎﻕ ﺩﻻﻻﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﻟﺘﻮﺍﻓﻖ ﺣﻘﻴﻘﺔﹰ ﻛﹶﻮﻧﻴﺔﹰ ﻣﻜﺘﺸـﻔﺔ ..ﺑﻴﻨﻤـﺎ
ﺍﳌﻌﺠﺰﺓﹸ ﺍﻟﻌﺪﺩﻳﺔﹸ ﻧﺮﺍﻫﺎ ﺃﻛﺜﺮ ﺍﺑﺘﻌﺎﺩﺍﹰ ﻋﻦ ﻫﺬﻩ ﺍﻷﻫﻮﺍﺀ ..
) ﺛﺎﻟﺜﺎﹰ ( – ﺍﳌﻌﺠﺰﺓﹸ ﺍﻟﻌﺪﺩﻳﺔﹸ ﻫﻲ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﻗﹶﻀﻴﺔﹲ ﺭﹺﻳﺎﺿﻴﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﻣﺠﺮﺩﺓﹲ ﻋﻦ ﻋـﺎﻟﹶﻢﹺ
ﺍﳌﹸﺘﻨﺎﻗﻀﺎﺕ ﺍﳊﺴﻲ ، ﻭﻫﺬﺍ ﺃﻗﺮﺏ ﺇﱃ ﻛﹶﻮﻥ ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﺮﱘﹺ ﺭﻭﺣﺎﹰ ﻳﻨﺘﻤﻲ ﺇﱃ ﻋﺎﻟﹶﻢﹺ ﺍﻷﻣﺮﹺ ﺍﻟﺬﻱ
ﻻ ﻳﺤﻮﻱ ﺍﳌﹸﺘﻨﺎﻗﻀﺎﺕ ..
) ﺭﺍﺑﻌﺎﹰ ( – ﺍﳌﹸﻌﺠﺰﺓﹸ ﺍﻟﻌﺪﺩﻳﺔﹸ ﻣﺎﺩﺗﻬﺎ ﺍﻷﻋﺪﺍﺩ ،ﻭﺍﻷﻋﺪﺍﺩ ﻟﹸﻐـﺔﹲ ﻋﺎﳌﻴـﺔﹲ ﳎـﺮﺩﺓﹲ ﻋـﻦ
ﺍﳋﹸﺼﻮﺻﻴﺎﺕ ﺍﻟﻘﻮﻣﻴﺔ ﻭﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻄﺎﺋﻔﻴﺔ ،ﻓﻔﻲ ﻋﺎﻟﹶﻢﹺ ﺍﻷﻋﺪﺍﺩ ﺗﺬﹸﻭﺏ ﺗﻠﻚ ﺍﳋﹸﺼﻮﺻﻴﺎﺕ ..
ﻭﺑﺎﻟﺘﺎﱄ ﻓﺴﺎﺣﺔﹸ ﺗﻔﺎﻋﻞﹺ ﺍﻟﺒﺸﺮﹺ ﻣﻊ ﺍﳌﹸﻌﺠﺰﺓ ﺍﻟﻌﺪﺩﻳﺔ ، ﺃﻭﺳﻊ ﻣﻦ ﺳﺎﺣﺔ ﺗﻔﺎﻋﻠﻬﹺﻢ ﻣﻊ ﺃﻱ ﻣﻌﺠﺰﺓ
ﺃﹸﺧﺮﻯ ..
ﻫـﺎ ﺍﷲُ ﺗﻌـﺎﱃ ﺫﹶﻛﹶﺮ، ﺍﻟﻜﺮﱘ ( ﰲ ﺍﻟﻘﹸﺮﺁﻥuŽ|³tã spyèó¡Î@ ) ﺓﹸ ﺍﻟﻌﺪﺩﻌﺠﹺﺰ) ﺧﺎﻣﺴﺎﹰ ( – ﻣ
: ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ..... ﻪ ﺍﻟﻜﺮﱘﹺ ﺫﺍﺗﺮﻳﺢ ﰲ ﺍﻟﻘﹸﺮﺁﻥﺑﹺﺸﻜﻞﹴ ﺻ
žwÎ) öNåksE£‰Ïã $uZù=yèy_ $tBur Zps3Í´¯»n=tB žwÎ) Í‘$¨Z9$# |=»ptõ¾r& !$uZù=yèy_ $tBur ÇÌÉÈ uŽ|³tã spyèó¡Î@ $pköŽn=tæ )
z>$s?ö•tƒ Ÿwur $YZ»uKƒÎ) (#þqãZtB#uä tûïÏ%©!$# yŠ#yŠ÷“tƒur |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# z`É)øŠtFó¡uŠÏ9 (#rã•xÿx. tûïÏ%©#Ïj9 ZpuZ÷FÏù
ª!$# yŠ#u‘r& !#sŒ$tB tbrã•Ïÿ»s3ø9$#ur ÖÚz•£D NÍkÍ5qè=è% ’Îû tûïÏ%©!$# tAqà)u‹Ï9ur tbqãZÏB÷sßJø9$#ur |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$#
4 uqèd žwÎ) y7În/u‘ yŠqãZã_ ÞOn=÷ètƒ $tBur 4 âä!$t±o„ `tB “ωöku‰ur âä!$t±o„ `tB ª!$# ‘@ÅÒムy7Ï9ºx‹x. 4 WxsWtB #x‹»pkÍ5
ÇÌÍÈ t•xÿó™r& !#sŒÎ) Ëxö6•Á9$#ur ÇÌÌÈ t•t/÷Šr& øŒÎ) È@ø‹©9$#ur ÇÌËÈ Ì•uKs)ø9$#ur žxx. ÇÌÊÈ ÎŽ|³t6ù=Ï9 3“t•ø.ÏŒ žwÎ) }‘Ïd $tBur
: ( ] ﺍﳌﺪﺛﺮt•¨zr'tGtƒ ÷rr& tP£‰s)tGtƒ br& óOä3ZÏB uä!$x© `yJÏ9 ÇÌÏÈ ÎŽ|³t6ù=Ïj9 #\•ƒÉ‹tR ÇÌÎÈ ÎŽy9ä3ø9$# “y‰÷nZ} $pk¨XÎ)
[ ٣٧ – ٣٠
ﻘﻮﻝ ﺍﷲَ ﺗﻌﺎﱃ ﻳ ﻭﻟﻜﻦ.. ﻋﻦ ﺍﻟﻨﺎﺭﹺﺙﹸ ﰲ ﺳﻴﺎﻕﹺ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺃﻥﱠ ﺍﷲَ ﺗﻌﺎﱃ ﻳﺘﺤﺪﺻﺤﻴﺢ
ﻪ ﻓﹶﺒﹺﻘﻮﻟ.. ﻢ ﺇﻻﹼ ( ؟ﻠﻨﺎﻫﻌﻘﹸﻞﹾ ) ﻭﻣﺎ ﺟ ﻳ ﻟﹶﻢﻪ ﻭﺃﻧ، ( ....... žwÎ) öNåksE£‰Ïã $uZù=yèy_ $tBur ):
ﻭﺍﷲُ ﺗﻌﺎﱃ..... ﻋﻠﻰ ﺍﳉﺎﻧﺐﹺ ﺍﻟﻌﺪﺩﻱ ( ﺗﺄﻛﻴﺪ....... žwÎ) öNåksE£‰Ïã $uZù=yèy_ $tBur ) ﺗﻌﺎﱃ
: ....... žwÎ) öNåksE£‰Ïã $uZù=yèy_ $tBur ) : ﻳﻘﻮﻝﹸ
( (#rã•xÿx. tûïÏ%©#Ïj9 ZpuZ÷FÏù ) – ١
( |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# z`É)øŠtFó¡uŠÏ9 ) – ٢
( $YZ»uKƒÎ) (#þqãZtB#uä tûïÏ%©!$# yŠ#yŠ÷“tƒur ) –٣
( tbqãZÏB÷sßJø9$#ur |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# z>$s?ö•tƒ Ÿwur ) –٤
( 4 WxsWtB #x‹»pkÍ5 ª!$# yŠ#u‘r& !#sŒ$tB tbrã•Ïÿ»s3ø9$#ur ÖÚz•£D NÍkÍ5qè=è% ’Îû tûïÏ%©!$# tAqà)u‹Ï9ur ) – ٥
ﻭﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻣﻌﺠﺰﺓ ﻋﺪﺩﻳﺔ ، ﻳﻀﻊ ﺇﺩﺭﺍﻛﹸﻬﺎ ﺍﻟﻜﺎﻓﺮ ﰲ ﺍﺧﺘﺒﺎﺭﹴ ﺑﲔ ﺍﳊﻖ ﺍﻟﺬﻱ ﺗﺒﺮﻫﻦ
tûïÏ%©#Ïj9 ZpuZ÷FÏù ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓﹸ ﻭﺑﲔ ﺍﻟﺒﺎﻃﻞﹺ ﺍﳌﻨﺎﻗﺾﹺ ﻟﻪ ،ﻭﺇﻻﹼ ﻛﻴﻒ ﻧﻔﹾﻬﻢ ﻗﹶﻮﻟﹶﻪ ﺗﻌﺎﱃ ) :
.. ( (#rã•xÿx.ﻭﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﻣﻌﺠﹺﺰﺓ ﻋﺪﺩﻳﺔ ، ﻳﺰﻳﺪ ﺇﺩﺭﺍﻛﹸﻬﺎ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻴﻨﺎﹰ ،
ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﳝﺎﻧﺎﹰ ،ﻭﻳﻤﻨﻊ ﺩﺧﻮﻝﹶ ﺍﻟﺮﻳﺐﹺ ﺇﱃ ﻧﻔﻮﺳﻬﻢ ،ﻭﺇﻻﹼ ﻛﻴﻒ ﻳﻤﻜﻨﻨﺎ ﺃﻥﹾ ﻧﻔﻬﻢ ﻗﹶﻮﻝﹶ
) tûïÏ%©!$# z>$s?ö•tƒ Ÿwur $YZ»uKƒÎ) (#þqãZtB#uä tûïÏ%©!$# yŠ#yŠ÷“tƒur |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©!$# z`É)øŠtFó¡uŠÏ9 ﺍﷲِ ﺗﻌﺎﱃ :
( .. &tbqãZÏB÷sßJø9$#ur |=»tGÅ3ø9$# (#qè?ré
) )ÎŽy9ä3ø9$# “y‰÷nZ} $pk¨XÎ ﺃﻟﻴﺲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ( ÎŽ|³t6ù=Ï9 3“t•ø.ÏŒ žwÎ) }‘Ïd $tBur ) :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ :
، ( t•¨zr'tGtƒ ÷rr& tP£‰s)tGtƒ br& óOä3ZÏB uä!$x© `yJÏ9 ÇÌÏÈ ÎŽ|³t6ù=Ïj9 #\•ƒÉ‹tRﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻌﺠﺰﺓﹲ ÇÌÎÈ
) }‘Ïd $tBur ﻟﻜﻞﱢ ﺍﻟﺒﺸﺮﹺ ﻋﻠﻰ ﻣﺨﺘﻠﹶﻒ ﺃﺩﻳﺎﻧﹺﻬﻢ ﻭﻗﻮﻣﻴﺎﺗﻬﹺﻢ ؟ .....ﰒﹼ ﻛﻴﻒ ﻳﻜﻮﻥﹸ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ
) ( ÎŽ|³t6ù=Ï9 3“t•ø.ÏŒ žwÎﺧﺎﺻﺎﹰ ﺑﺎﻟﻨﺎﺭﹺ ،ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥﹼ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﺒﺸﺮﹺ ﻻ ﻳﻌﺘﻘﺪﻭﻥﹶ ﺑﺎﻟﻨﺎﺭﹺ ﻭﻻ
ﺑﺎﻵﺧﺮﺓ ﺃﺻﻼﹰ ؟ ..
ﻭﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻟﻦ ﻧﺘﻌﺮﺽ ﺇﱃ ﻣﻌﺠﺰﺓ ﺍﻟﻌﺪﺩ ) ، ( ١٩ﻓﻔﻲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ )
ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ﻭﰲ ﻛﺘﺎﺏ :ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ﺑﻴﺎﻥﹲ ﺟﻠﻲ ﰲ ﺫﻟﻚ ..ﻭﺳﻨﻜﺘﻔﻲ ﰲ ﻫﺬﻩ
ﺍﻟﻨﻈﺮﻳﺔ ﺑﻄﺮﻕ ﺟﻮﺍﻧﺐ ﺃﹸﺧﺮﻯ ﻣﻦ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻌﺪﺩﻳﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﻧﺮﻯ ﺟﺎﻧﺒﺎﹰ ﻣﻦ ﺍﻟﺘﻄﺎﺑﻖ ﺑﲔ ﻛﺘﺎﰊ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﺸﻮﺭ ﻭﺍﳌﻘﺮﻭﺀ ،ﰲ ﻣﺴﺄﻟﺔ ﻋﻴﺴﻰ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..ﻟﻘﺪ ﺑﻴﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ( ﻭﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ )
ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ﺃﻥﱠ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻪ ﺳﺘﺔ ﺃﲰﺎﺀ ﻫﻲ ) ،، ( Ó|¤ŠÏã ) :
) ،، ( zNtƒó•sD tûøó$# ) ،، ( zNtƒö•tB ßûøó$# ßxŠÅ¡yJø9$# ) ،، ( ßxŠÅ¡yJø9$# ) ،، ( zNtƒó•sD tûøó$# Ó|¤ŠÏã
، ( zNtƒö•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$#ﻭﻟﻜﻞﱢ ﺍﺳﻢﹴ ﻣﻦ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﺣﺪﻭﺩﻩ ﺍﳌﻤﻴﺰﺓ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ..
ﻭﻧﺮﻯ ﺟﺎﻧﺒﺎﹰ ﻣﻦ ﺍﻹﻋﺠﺎﺯ ﻭﺍﺧﺘﺰﺍﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﺗﻄﺎﺑﻘﻬﺎ ﺑﲔ ﻛﺘﺎﰊ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﺸﻮﺭ
ﺗﻮﺍﻓﻖ، ( ﺁﻳﺔ٣٣ ) ﻫﻮ، ﻋﱪ ﻛﻮﻥ ﳎﻤﻮﻉ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﳊﺎﻣﻠﺔ ﳍﺬﻩ ﺍﻷﲰﺎﺀ، ﻭﺍﳌﻘﺮﻭﺀ
ﻭﻫﺬﻩ ﻫﻲ ﺍﻵﻳﺎﺕ.. ﻗﺒﻞ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ، ﺓ ﺍﻟﱵ ﻟﺒﺜﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻣﻪﲤﺎﻣﺎﹰ ﺍﳌﺪ
.. ﺍﻟﻜﺮﳝﺔ ﺍﳊﺎﻣﻠﺔ ﳍﺬﻩ ﺍﻷﲰﺎﺀ
tûøó$# Ó|¤ŠÏã $oY÷•s?#uäur ( È@ß™”•9$$Î/ ¾Ínω÷èt/ .`ÏB $uZøŠ¤ÿs%ur |=»tGÅ3ø9$# Óy›qãB $oY÷•s?#uä ô‰s)s9ur ) –١
ãNä3Ý¡àÿRr& #“uqöksE Ÿw $yJÎ/ 7Aqß™u‘ öNä.uä!%y` $yJ¯=ä3sùr& 3 Ĩ߉à)ø9$# Çyrã•Î/ çm»tRô‰-ƒr&ur ÏM»oYÉi•t6ø9$# zNtƒó•sD
t,»ysó™Î)ur Ÿ@ŠÏè»oÿôœÎ)ur zO¿Ïdºt•ö/Î) #’n<Î) tAÌ“Ré& !$tBur $uZøŠs9Î) tAÌ“Ré& !$tBur «!$$Î/ $¨YtB#uä (#þqä9qè% )–٢
tû÷üt/ ä-Ìh•xÿçR Ÿw óOÎgÎn/§‘ `ÏB šcq–ŠÎ;¨Y9$# u’ÎAré& !$tBur 4Ó|¤ŠÏãur 4Óy›qãB u’ÎAré& !$tBur ÅÞ$t6ó™F{$#ur z>qà)÷ètƒur
óOßgŸÒ÷èt/ yìsùu‘ur ( ª!$# zN¯=x. `¨B Nßg÷YÏiB ¢ <Ù÷èt/ 4’n?tã öNßgŸÒ÷èt/ $oYù=žÒsù ã@ß™”•9$# y7ù=Ï? * ) –٣
Ÿ@tGtGø%$# $tB ª!$# uä!$x© öqs9ur 3 Ĩ߉à)ø9$# Çyrã•Î/ çm»tRô‰-ƒr&ur ÏM»uZÉi•t7ø9$# zOtƒö•tB tûøó$# Ó|¤ŠÏã $oY÷•s?#uäur 4 ;M»y_u‘yŠ
Nåk÷]ÏBur z`tB#uä ô`¨B Nåk÷]ÏJsù (#qàÿn=tG÷z$# Ç`Å3»s9ur àM»oYÉi•t6ø9$# ÞOßgø?uä!%y` $tB ω÷èt/ .`ÏiB NÏdω÷èt/ .`ÏB tûïÏ%©!$#
[ ٢٥٣ : ( ] ﺍﻟﺒﻘﺮﺓ߉ƒÌ•ãƒ $tB ã@yèøÿtƒ ©!$# £`Å3»s9ur (#qè=tGtGø%$# $tB ª!$# uä!$x© öqs9ur 4 t•xÿx. `¨B
Ó|¤ŠÏã ßxŠÅ¡yJø9$# çmßJó™$# çm÷ZÏiB 7pyJÎ=s3Î/ Ï8çŽÅe³u;ム©!$# ¨bÎ) ãNtƒö•yJ»tƒ èps3Í´¯»n=yJø9$# ÏMs9$s% øŒÎ) ) –٤
[ ٤٥ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥtûüÎ/§•s)ßJø9$# z`ÏBur Íot•ÅzFy$#ur $u‹÷R‘‰9$# ’Îû $YgŠÅ_ur zNtƒö•tB ßûøó$#
š^$s% ( «!$# ’n<Î) ü“Í‘$|ÁRr& ô`tB tA$s% t•øÿä3ø9$# ãNåk÷]ÏB 4†|¤ŠÏã ¡§ymr& !$£Jn=sù * )–٥
[ ٥٢ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥšcqßJÎ=ó¡ãB $¯Rr'Î/ ô‰ygô©$#ur «!$$Î/ $¨YtB#uä «!$# â‘$|ÁRr& ß`øtwU šcq•ƒÍ‘#uqysø9$#
tûïÏ%©!$# šÆÏB x8ã•ÎdgsÜãBur ¥’n<Î) y7ãèÏù#u‘ur š•‹ÏjùuqtGãB ’ÎoTÎ) #Ó|¤ŠÏè»tƒ ª!$# tA$s% øŒÎ) )– ٦
¥’n<Î) ¢OèO ( ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ 4’n<Î) (#ÿrã•xÿx. šúïÏ%©!$# s-öqsù x8qãèt7¨?$# tûïÏ%©!$# ã@Ïã%y`ur (#rã•xÿŸ2
`ä. ¼çms9 tA$s% ¢OèO 5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ) )–٧
[ ٥٩ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥãbqä3u‹sù
t,»ysó™Î)ur Ÿ@ŠÏè»yJó™Î)ur zNŠÏdºt•ö/Î) #’n?tã tAÌ“Ré& !$tBur $uZøŠn=tã tAÌ“Ré& !$tBur «!$$Î/ $¨YtB#uä ö@è% )–٨
7‰ymr& tû÷üt/ ä-Ìh•xÿçR Ÿw öNÎgÎn/§‘ `ÏB šcq–ŠÎ;¨Y9$#ur 4Ó|¤ŠÏãur 4Óy›qãB u’ÎAré& !$tBur ÅÞ$t7ó™F{$#ur šUqà)÷ètƒur
çnqç7n=|¹ $tBur çnqè=tFs% $tBur «!$# tAqß™u‘ zNtƒó•tB tûøó$# Ó|¤ŠÏã yx‹Å¡pRùQ$# $uZù=tGs% $¯RÎ) öNÎgÏ9öqs%ur ) –٩
tí$t7Ïo?$# žwÎ) AOù=Ïæ ô`ÏB ¾ÏmÎ/ Mçlm; $tB 4 çm÷ZÏiB 7e7x© ’Å"s9 Ïm‹Ïù (#qàÿn=tG÷z$# tûïÏ%©!$# ¨bÎ)ur 4 öNçlm; tmÎm7ä© `Å3»s9ur
!$uZøŠym÷rr&ur 4 ¾Ínω÷èt/ .`ÏB z`¿Íh‹Î;¨Z9$#ur 8yqçR 4’n<Î) !$uZø‹ym÷rr& !$yJx. y7ø‹s9Î) !$uZø‹ym÷rr& !$¯RÎ) * ) – ١٠
tbrã•»ydur }§çRqãƒur z>q•ƒr&ur 4Ó|¤ŠÏãur ÅÞ$t6ó™F{$#ur z>qà)÷ètƒur t,»ysó™Î)ur Ÿ@ŠÏè»yJó™Î)ur zOŠÏdºt•ö/Î) #’n<Î)
4 ¨,ysø9$# žwÎ) «!$# ’n?tã (#qä9qà)s? Ÿwur öNà6ÏZƒÏŠ ’Îû (#qè=øós? Ÿw É=»tGÅ6ø9$# Ÿ@÷dr'¯»tƒ ) – ١١
( çm÷ZÏiB Óyrâ‘ur zNtƒó•tB 4’n<Î) !$yg9s)ø9r& ÿ¼çmçFyJÎ=Ÿ2ur «!$# Ú^qÞ™u‘ zNtƒó•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# $yJ¯RÎ)
( Ó‰Ïmºur ×m»s9Î) ª!$# $yJ¯RÎ) 4 öNà6©9 #ZŽö•yz (#qßgtFR$# 4 îpsW»n=rO (#qä9qà)s? Ÿwur ( ¾Ï&Î#ß™â‘ur «!$$Î/ (#qãZÏB$t«sù
WxŠÅ2ur «!$$Î/ 4’s"x.ur 3 ÇÚö‘F{$# ’Îû $tBur ÏNºuq»yJ¡¡9$# ’Îû $tB ¼ã&©! ¢ Ó$s!ur ¼ã&s! šcqä3tƒ br& ÿ¼çmoY»ysö7ß™
[ ١٧١ : ( ] ﺍﻟﻨﺴﺎﺀ
`tBur 4 tbqç/§•s)çRùQ$# èps3Í´¯»n=yJø9$# Ÿwur °! #Y‰ö7tã šcqä3tƒ br& ßxŠÅ¡yJø9$# y#Å3YtFó¡o„ `©9 ) – ١٢
[ ١٧٢ : ( ] ﺍﻟﻨﺴﺎﺀ$YèŠÏHsd Ïmø‹s9Î) öNèdçŽà³ósu‹|¡sù ÷ŽÉ9ò6tGó¡tƒur ¾ÏmÏ?yŠ$t6Ïã ô`tã ô#Å3ZtGó¡o„
`yJsù ö@è% 4 zNtƒó•tB ßûøó$# ßxŠÅ¡yJø9$# uqèd ©!$# ¨bÎ) (#þqä9$s% šúïÏ%©!$# t•xÿŸ2 ô‰s)©9 ) – ١٣
’Îû ÆtBur ¼çm¨Bé&ur zNtƒö•tB šÆö/$# yx‹Å¡yJø9$# š•Î=ôgムbr& yŠ#u‘r& ïcÎ) $º«ø‹x© «!$# z`ÏB Û•Î=ôJtƒ
Èe@ä. 4’n?tã ª!$#ur 4 âä!$t±o„ $tB ß,è=øƒs† 4 $yJßguZ÷•t/ $tBur ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# Û•ù=ãB ¬!ur 3 $YèŠÏHsd ÇÚö‘F{$#
[ ١٧ : ( ] ﺍﳌﺎﺋﺪﺓÖ•ƒÏ‰s% &äóÓx«
( Ïp1u‘öq-G9$# z`ÏB Ïm÷ƒy‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|ÁãB zNtƒó•tB Èûøó$# Ó|¤ŠÏèÎ/ NÏdÌ•»rO#uä #’n?tã $uZø‹¤ÿs%ur ) – ١٤
ZpsàÏãöqtBur “Y‰èdur Ïp1u‘öq-G9$# z`ÏB Ïm÷ƒy‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|ÁãBur Ö‘qçRur “W‰èd ÏmŠÏù Ÿ@ŠÅgUM}$# çm»oY÷•s?#uäur
[ ٤٦ : ( ] ﺍﳌﺎﺋﺪﺓtûüÉ)-GßJù=Ïj9
tA$s%ur ( zOtƒó•tB ßûøó$# ßxŠÅ¡yJø9$# uqèd ©!$# žcÎ) (#þqä9$s% šúïÏ%©!$# t•xÿŸ2 ô‰s)s9 ) – ١٥
ª!$# tP§•ym ô‰s)sù «!$$Î/ õ8ÎŽô³ç„ `tB ¼çm¯RÎ) ( öNà6-/u‘ur ’În1u‘ ©!$# (#r߉ç6ôã$# Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t7»tƒ ßxŠÅ¡yJø9$#
¼çm•Bé&ur ã@ß™”•9$# Ï&Î#ö7s% `ÏB ôMn=yz ô‰s% ×Aqß™u‘ žwÎ) zOtƒö•tB ÚÆö/$# ßxŠÅ¡yJø9$# $¨B ) – ١٦
4†¯Tr& ö•ÝàR$# ¢OèO ÏM»tƒFy$# ÞOßgs9 ÚúÎiüt6çR y#ø‹Ÿ2 ö•ÝàR$# 3 tP$yè©Ü9$# ÈbŸxà2ù'tƒ $tR%Ÿ2 ( ×ps)ƒÏd‰Ï¹
[ ٧٥ : ( ] ﺍﳌﺎﺋﺪﺓšcqä3sù÷sãƒ
Ç`ö/$# Ó|¤ŠÏãur yŠ¼ãr#yŠ Èb$|¡Ï9 4’n?tã Ÿ@ƒÏäÂuŽó Î) û_Í_t/ .`ÏB (#rã•xÿŸ2 tûïÏ%©!$# šÆÏèä9 ) – ١٧
[ ٧٨ : ( ] ﺍﳌﺎﺋﺪﺓšcr߉tF÷ètƒ (#qçR%Ÿ2¨r (#q|Átã $yJÎ/ y7Ï9ºsŒ 4 zOtƒö•tB
øŒÎ) y7Ï?t$Î!ºur 4’n?tãur y7ø‹n=tã ÓÉLyJ÷èÏR ö•à2øŒ$# zNtƒó•tB tûøó$# Ó|¤ŠÏè»tƒ ª!$# tA$s% øŒÎ) ) – ١٨
|=»tFÅ6ø9$# š•çFôJ¯=tæ øŒÎ)ur ( WxôgŸ2ur ωôgyJø9$# ’Îû }¨$¨Y9$# ÞOÏk=s3è? Ĩ߉à)ø9$# Çyrã•Î/ š•›?‰-ƒr&
ãbqä3tFsù $pkŽÏù ã‡àÿZtFsù ’ÎTøŒÎ*Î/ ÎŽö•©Ü9$# Ïpt«øŠygx. ÈûüÏeÜ9$# z`ÏB ß,è=øƒrB øŒÎ)ur ( Ÿ@‹ÅgUM}$#ur sp1u‘öq-G9$#ur spyJõ3Ïtø:$#ur
àMøÿxÿŸ2 øŒÎ)ur ( ’ÎTøŒÎ*Î/ 4’tAöqyJø9$# ßlÌ•øƒéB øŒÎ)ur ( ’ÎTøŒÎ*Î/ šÝt•ö/F{$#ur tmyJò2F{$# ä—ÎŽö9è?ur ( ’ÎTøŒÎ*Î/ #MŽö•sÛ
Ö•ósÅ™ žwÎ) !#x‹»yd ÷bÎ) öNåk÷]ÏB (#rã•xÿx. tûïÏ%©!$# tA$s)sù ÏM»uZÉi•t7ø9$$Î/ OßgtGø¤Å_ øŒÎ) š•Ztã Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/
[ ١١٠ : ( ] ﺍﳌﺎﺋﺪﺓÑúüÎ7•B
tAÍi”t\ムbr& š••/u‘ ßì‹ÏÜtGó¡o„ ö@yd zOtƒö•tB tûøó$# Ó|¤ŠÏè»tƒ šcq•ƒÍ‘#uqysø9$# tA$s% øŒÎ) ) – ١٩
[ ١١٢ : ( ] ﺍﳌﺎﺋﺪﺓtûüÏZÏB÷s•B NçGYà2 bÎ) ©!$# (#qà)®?$# tA$s% ( Ïä!$yJ¡¡9$# z`ÏiB Zoy‰Í¬!$tB $oYøŠn=tã
$oYs9 ãbqä3s? Ïä!$yJ¡¡9$# z`ÏiB Zoy‰Í¬!$tB $oYø‹n=tã öAÌ“Rr& !$oY-/u‘ ¢Oßg¯=9$# zNtƒó•tB ßûøó$# Ó|¤ŠÏã tA$s% ) – ٢٠
[ ١١٤ : ( ] ﺍﳌﺎﺋﺪﺓtûüÏ%Ηº§•9$# çŽö•yz |MRr&ur $oYø%ã—ö‘$#ur ( y7ZÏiB Zptƒ#uäur $tRÌ•Åz#uäur $oYÏ9¨rX{ #Y‰ŠÏã
`ÏB Èû÷üyg»s9Î) u’ÍhGé&ur ’ÎTrä‹ÏƒªB$# Ĩ$¨Z=Ï9 |Mù=è% |MRr&uä zNtƒó•tB tûøó$# Ó|¤ŠÏè»tƒ ª!$# tA$s% øŒÎ)ur ) – ٢١
ô‰s)sù ¼çmçFù=è% àMZä. bÎ) 4 @d,ysÎ/ ’Í< }§øŠs9 $tB tAqè%r& ÷br& þ’Í< ãbqä3tƒ $tB y7oY»ysö6ß™ tA$s% ( «!$# Èbrߊ
: ( ] ﺍﳌﺎﺋﺪﺓÉ>qã‹äóø9$# ãN»¯=tã |MRr& y7¨RÎ) 4 y7Å¡øÿtR ’Îû $tB ÞOn=ôãr& Iwur ÓŤøÿtR ’Îû $tB ãNn=÷ès? 4 ¼çmtGôJÎ=tæ
[ ١١٦
[ ٨٥ : ( ] ﺍﻷﻧﻌﺎﻡšúüÅsÎ=»¢Á9$# z`ÏiB @@ä. ( }¨$u‹ø9Î)ur 4Ó|¤ŠÏãur 4Óz•øts†ur $-ƒÌ•x.y—ur ) – ٢٢
š•Ï9ºsŒ ( «!$# ÚÆö/$# ßxŠÅ¡yJø9$# “t•»|Á¨Y9$# ÏMs9$s%ur «!$# ßûøó$# í•÷ƒt“ãã ߊqßgu‹ø9$# ÏMs9$s%ur ) – ٢٣
4’¯Tr& 4 ª!$# ÞOßgn=tG»s% 4 ã@ö6s% `ÏB (#rã•xÿŸ2 tûïÏ%©!$# tAöqs% šcqä«Îg»ŸÒム( óOÎgÏdºuqøùr'Î/ Oßgä9öqs%
[ ٣٠ : ( ] ﺍﻟﺘﻮﺑﺔšcqà6sù÷sãƒ
zNtƒö•tB šÆö/$# yx‹Å¡yJø9$#ur «!$# Âcrߊ `ÏiB $\/$t/ö‘r& öNßguZ»t6÷dâ‘ur öNèdu‘$t6ômr& (#ÿrä‹sƒªB$# ) – ٢٤
] ( šcqà2Ì•ô±ç„ $£Jtã ¼çmoY»ysö7ß™ 4 uqèd žwÎ) tm»s9Î) Hw ( #Y‰Ïmºur $Yg»s9Î) (#ÿr߉ç6÷èu‹Ï9 žwÎ) (#ÿrã•ÏBé& !$tBur
[ ٣١ : ﺍﻟﺘﻮﺑﺔ
[ ٣٤ : ( ] ﻣﺮﱘtbrçŽtIôJtƒ ÏmŠÏù “Ï%©!$# Èd,ysø9$# š^öqs% 4 zNtƒö•tB ßûøó$# Ó|¤ŠÏã y7Ï9ºsŒ ) – ٢٥
( &úüÏètBur 9‘#t•s% ÏN#sŒ ;ouqö/u‘ 4’n<Î) !$yJßg»oY÷ƒur#uäur Zptƒ#uä ÿ¼çm¨Bé&ur zNtƒó•tB tûøó$# $uZù=yèy_ur ) – ٢٦
[ ٥٠ : ] ﺍﳌﺆﻣﻨﻮﻥ
4Óy›qãBur tLìÏdºt•ö/Î)ur 8yqœR `ÏBur š•ZÏBur öNßgs)»sV‹ÏB z`¿ÍhŠÎ;¨Y9$# z`ÏB $tRõ‹s{r& øŒÎ)ur ) – ٢٧
[ ٧ : ( ] ﺍﻷﺣﺰﺍﺏ$ZàŠÎ=xî $¸)»sW‹ÏiB Nßg÷YÏB $tRõ‹s{r&ur ( zNtƒó•tB Èûøó$# Ó|¤ŠÏãur
$tBur y7ø‹s9Î) !$uZøŠym÷rr& ü“Ï%©!$#ur %[nqçR ¾ÏmÎ/ 4Óœ»ur $tB ÈûïÏe$!$# z`ÏiB Nä3s9 tíuŽŸ° * ) – ٢٨
tûüÏ.ÎŽô³ßJø9$# ’n?tã uŽã9x. 4 ÏmŠÏù (#qè%§•xÿtGs? Ÿwur tûïÏe$!$# (#qãKŠÏ%r& ÷br& ( #Ó|¤ŠÏãur 4Óy›qãBur tLìÏdºt•ö/Î) ÿ¾ÏmÎ/ $uZøŠ¢¹ur
[ ١٣ : ( ] ﺍﻟﺸﻮﺭﻯÜ=‹Ï^ム`tB Ïmø‹s9Î) ü“ωöku‰ur âä!$t±o„ `tB Ïmø‹s9Î) ûÓÉ<tFøgs† ª!$# 4 ÏmøŠs9Î) öNèdqããô‰s? $tB
çm»oY÷•s?#uäur zOtƒö•tB Èûøó$# †|¤ŠÏèÎ/ $uZøŠ¤ÿs%ur $oYÎ=ß™ã•Î/ NÏdÌ•»rO#uä #’n?tã $uZøŠ¤ÿs% §NèO ) – ٣١
$yg»uZö;tGx. $tB $ydqããy‰tGö/$# ºp§‹ÏR$t6÷du‘ur ZpuH÷qu‘ur Zpsùù&u‘ çnqãèt7¨?$# šúïÏ%©!$# É>qè=è% ’Îû $oYù=yèy_ur Ÿ@‹ÅgUM}$#
öNåk÷]ÏB (#qãYtB#uä tûïÏ%©!$# $oY÷•s?$t«sù ( $ygÏFtƒ$tãÍ‘ ¨,ym $ydöqtãu‘ $yJsù «!$# ÈbºuqôÊÍ‘ uä!$tóÏGö/$# žwÎ) óOÎgøŠn=tæ
$yJÏj9 $]%Ïd‰|Á•B /ä3ø‹s9Î) «!$# ãAqß™u‘ ’ÎoTÎ) Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t6»tƒ zNtƒó•tB ßûøó$# Ó|¤ŠÏã tA$s% øŒÎ)ur ) – ٣٢
ÏM»oYÉi•t6ø9$$Î/ Nèduä!%y` $¬Hs>sù ( ߉uH÷qr& ÿ¼çmèÿôœ$# “ω÷èt/ .`ÏB ’ÎAù'tƒ 5Aqß™t•Î/ #MŽÅe³t6ãBur Ïp1u‘öq-G9$# z`ÏB £“y‰tƒ tû÷üt/
z`¿ÎiƒÍ‘#uqysù=Ï9 zNtƒó•tB ßûøó$# Ó|¤ŠÏã tA$s% $yJx. «!$# u‘$|ÁRr& (#þqçRqä. (#qãZtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ ) – ٣٣
Ÿ@ƒÏäÂuŽó Î) û_Í_t/ .`ÏiB ×pxÿͬ!$©Û MuZtB$t«sù ( «!$# â‘$|ÁRr& ß`øtwU tbq•ƒÍ‘#uqptø:$# tA$s% ( «!$# ’n<Î) ü“Í‘$|ÁRr& ô`tB
yì|¡uŠø9$# ) ،، ﺗﲔ ( ﻣـﺮ٢ ) ( }¨$u‹ø9Î) ) ،، ﺗﲔ ( ﻣﺮ٢ ) ( ( È@øÿÅ3ø9$# #sŒ ) ،، ﺗﲔ ( ﻣﺮ٢ )
..ﻣﺎ ﻧﻌﻨﻴﻪ ﺑﻮﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ﻫﻮ ﺍﻟﻜﻠﻤﺎﺕ ،ﻭﻣﺎ ﻧﻌﻨﻴﻪ ﺑﻮﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ )
ﺍﻟﻠﺒﻨﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻜﻼﻡ ( ﻫﻮ ﺍﳊﺮﻭﻑ ..
ﺍﻟﻜﻠﻤﺔ ﻫﻲ ﺻﻮﺭﺓ ﻟﺸﻲﺀٍ ) ﺃﻭ ﺃﻣﺮﹴ ( ﻣﺎ ﰲ ﺫﺍﻛﺮﺓ ﺍﻹﻧﺴﺎﻥ ،ﻭﻣﻌﲎ ﺍﻟﻜﻠﻤﺔ – ﺑﺎﻟﻨﺴـﺒﺔ
ﻟﻺﻧﺴﺎﻥ – ﻫﻮ ﻣﺎ ﻳﺮﺗﺴﻢ ﰲ ﺫﺍﻛﺮﺗﻪ ﻣﻦ ﺻﻮﺭﺓ ﳌﺎ ﺗﺼﻔﻪ ﻭﺗﺴﻤﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ..
ﻭﻛﻞﱡ ﻣﺎ ﻳﺤﻴﻂ ﺑﻨﺎ ﻣﻦ ﺃﺷﻴﺎﺀ ﳏﺴﻮﺳﺔ ﻫﻲ ﻗﻀﺎﻳﺎ ﰎﹼ ﺇﺩﺭﺍﻛﻬﺎ ﻭﺭﺳﻢ ﺻـﻮﺭﺓ ﳍـﺎ ﰲ
ﺃﺫﻫﺎﻧﻨﺎ ﺑﻌﺪ ﳎﻴﺌﻨﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ..
) ] ( $\«ø‹x© šcqßJn=÷ès? Ÿw öNä3ÏF»yg¨Bé& ÈbqäÜç/ .`ÏiB Nä3y_t•÷zr& ª!$#urﺍﻟﻨﺤﻞ [ ٧٨ :
ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﻛﻴﻒ ﺃﻥﱠ ﺗﺴﻤﻴﺘﻨﺎ ﻟﻸﺷﻴﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺗﻨﺒﻊ ﳑﺎ ﻧﻌﺮﻓﻪ
ﻋﻨﻬﺎ ﻭﻣﻦ ﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﺻﻴﺎﻏﺔ ﻣﺎ ﻋﺮﻓﻨﺎﻩ ،ﻭﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺗﺴﻤﻴﺘﻨﺎ ﺗﻨﻘﺺ ﻋﻦ
ﺍﻟﺘﺴﻤﻴﺔ ﺍﳌﻄﻠﻘﺔ ﲟﻘﺪﺍﺭ ﻧﻘﺼﺎﻥ ﻋﻠﻤﻨﺎ ﻭﻗﺪﺭﺗﻨﺎ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ..ﻭﻣﻦ ﻫﻨﺎ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ
ﺍﻷﲰﺎﺀ ﺍﳊﻖ ﺍﻟﱵ ﲢﻤﻞ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀ ،ﻋﻠﹼﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﰲ ﺍﻟﺴﻤﺎﺀ ﻗﺒﻞ ﺣﻠﻮﻝ ﻧﻔﺴﻪ
ﰲ ﺟﺴﺪﻩ .. ( $yg¯=ä. uä!$oÿôœF{$# tPyŠ#uä zN¯=tæur ) ..
ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺫﺍﻛﺮﺓ ﺍﻟﺒﺸﺮ ﺗﺮﺳﻢ ﺻﻮﺭﺍﹰ ﻟﻈﻮﺍﻫﺮ ﺣﺴﻴﺔ ﻣﻌﺮﻭﻓﺔ ﻭﻣﻌﻨﻮﻳﺔ ،ﰲ ﺍﳌﺴﺎﺣﺔ
ﺍﻟﱵ ﻳﻌﻤﻞ ﺎ ﺍﻟﻌﻘﻞ ﺗﺼﻮﺭﹰﺍ ﻭﲣﻴﻼﹰ ،ﻭﺑﺸﻜﻞﹴ ﻳﺮﺳﻢ ﺣﺪﻭﺩ ﺍﻟﻌﻼﻗﺔ ﻣﺎ ﺑﲔ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ
ﺍﻟﺬﻱ ﳛﻴﻂ ﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ..
ﻓﺎﻟﺬﻱ ﻳﺮﺑﻂ ﺍﻟﻜﻠﻤﺔ ﲟﺎ ﺗﻌﻨﻴﻪ ﻫﻮ ﺭﺍﺑﻂ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻘﺎﺋﻞ ﻭﺑﺼﻔﺎﺗﻪ ﻭﺑﻌﻠﻤﻪ ﺣﻮﻝ ﺍﻟﺸﻲﺀ
ﺍﻟﺬﻱ ﺗﺼﻔﻪ ﻭﺗﺴﻤﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﻭﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺍﻟﻜﻠﻤﺔ ﲟﺎ ﺗﺼﻮﺭﻩ ﰲ ﺧﻴﺎﻝ ﺍﳌﺴﺘﻤﻊ ﻫﻮ
ﺭﺍﺑﻂ ﻳﺘﻌﻠﹼﻖ ﲟﺎ ﲢﻮﻳﻪ ﺫﺍﻛﺮﺓ ﻫﺬﺍ ﺍﳌﺴﺘﻤﻊ ﻣﻦ ﺻﻮﺭﹴ ﻟﻠﺸﻲﺀ ﺍﻟﺬﻱ ﺗﺼﻔﻪ ﻭﺗﺴﻤﻴﻪ ..
ﺇﻥﱠ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺮﺳﻢ – ﻭﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻋﻈﻤﺔ ﺍﻟﻘﺎﺋﻞ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ
– ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﲝﻴﺚ ﺗﻨﻘﻞ ﺻﻮﺭﺓ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﳉﻤﻴﻊ ﺍﻷﺟﻴﺎﻝ ﺑﺸﻜﻞﹴ ﳎﺮﺩ ﻋﻦ
ﺍﻟﺰﻣﻦ ..ﻭﲟﺎ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺘﺴﻤﻴﺔ ) ﻭﻫﺬﺍ ﺍﻟﻮﺻﻒ ( ﻳﻜﻮﻥ – ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﻣﻄﻠﻘﹰﺎ
ﻭﻣﺼﻮﺭﺍﹰ ﲤﺎﻣﺎﹰ ﳊﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ،ﻭﺑﺸﻜﻞﹴ ﳎﺮﺩ ﻋﻦ ﺍﻟﺰﻣﻦ ،ﻓﺈﻧﻬﺎ ﺗﻌﻄﻲ ﻛﻞﱠ ﺟﻴﻞﹴ ﺻﻮﺭﺍﹰ ﳍﺬﻩ
ﺍﳌﺴﺄﻟﺔ ،ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻋﻠﻤﻪ ﻭﺣﻀﺎﺭﺗﻪ ..ﻣﻦ ﻫﻨﺎ ﺃﻃﻠﻘﻨﺎ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﺼﻄﻠﺢ :
ﻭﺍﺣﺪﺓ ﻭﺻﻒ ﻭﺗﺴﻤﻴﺔ ..
ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﺗﻮﺟﺪ ﻛﻠﻤﺔ ﻣﺮﺍﺩﻓﺔ ﻟﻜﻠﻤﺔ ﺃﹸﺧﺮﻯ ﻛﻤﺎ ﻳﺘﺨﻴﻞ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ،
ﻓﻠﻜﻞﱢ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴﺔ ﺧﺎﺻﻴﺘﻬﺎ ﻭﺣﺪﻭﺩﻫﺎ ﻣﻦ ﺳﺎﺣﺔ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ،ﻭﺍﻟﱵ ﲤﻴﺰﻫﺎ ﻋﻦ
ﺳﺎﺣﺎﺕ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻷُﺧﺮﻯ ..
ﻭﻻ ﳝﻜﻦ ﺍﺳﺘﺒﺪﺍﻝ ﻛﻠﻤﺔ ﻗﺮﺁﻧﻴﺔ ﺑﻜﻠﻤﺔ ﺃﹸﺧﺮﻯ ،ﺣﺘﻰ ﰲ ﺍﻟﺘﻔﺴﲑ ،ﻭﻣﺎ ﻳﺘﻢ ﻓﻌﻠﻪ ﻣﻦ
ﺗﺼﻮﺭ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ﻣﻜﺎﻥ ﺃﹸﺧﺮﻯ ﰲ ﺗﻔﺴﲑ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻧﺎﺗﺞ ﻋﻦ ﻋﺠﺰ
ﺍﳌﺨﻠﻮﻗﺎﺕ ﻋﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﳚﺐ ﺃﻥ
ﻳﻜﻮﻥ ﻋﻠﻴﻪ ..
ﻭﺍﻷﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ﺃﻥﱠ ﺍﻟﻜﻠﻤﺔ ﺫﺍﺎ ،ﻭﺍﻟﱵ ﲢﻤﻞﹸ ﺩﻻﻻﺕ ﺛﺎﺑﺘﺔ ﺗﻨﺒﻊ ﻣﻦ ﺩﻻﻻﺕ ﺟﺬﺭﻫﺎ
ﺍﻟﻠﻐﻮﻱ ﺍﻟﺬﻱ ﺗﻔﺮﻋﺖ ﻋﻨﻪ ،ﺗﻌﻄﻲ ﰲ ﻛﻞﱢ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴﺔ ﺻﻮﺭﺓﹰ ﳑﻴﺰﺓ ،ﺗﺘﻌﻠﱠﻖ ﺑﺎﻟﺴﻴﺎﻕ ﺍﶈﻴﻂ
ﺎ ،ﻭﺍﻟﺬﻱ ﻳﺮﺳﻢ ﺣﺮﻛﺔ ﺍﳌﻌﲎ ،ﻭﺍﻟﺬﻱ ﻳﺘﻌﻠﱠﻖ ﲟﺎﻫﻴﺔ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺗﺮﺗﺴﻢ ﺑﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ..
ﻓﺎﳌﻌﲎ ﺍﺮﺩ ﻟﻠﻜﻠﻤﺔ ﻫﻮ ﺛﺎﺑﺖ ﻭﺑﻴﻦ ،ﻭﻟﻜﻦ ﺍﺭﺗﺴﺎﻣﻪ ﰲ ﻋﻮﺍﱂ ﳐﺘﻠﻔﺔ ،ﻳﻌﻄﻲ ﺻﻮﺭﺍﹰ ﳐﺘﻠﻔﺔ
ﺗﺎﺑﻌﺔ ﻻﺧﺘﻼﻑ ﺗﻠﻚ ﺍﻟﻌﻮﺍﱂ ..
ﻭﻛﻞﱡ ﻛﻠﻤﺔ ﺗﺮﺳﻢ ﺃﻳﻀﺎﹰ ﺻﻮﺭﺍﹰ ﻣﺘﻌﺪﺩﺓ ﻭﲢﻤﻞ ﻣﻌﺎﱐ ﻛﺜﲑ ،ﻛﻮﺎ ﲣﺎﻃﺐ ﺃﺟﻴﺎﻻﹰ ﳐﺘﻠﻔﺔ
ﻣﺘﺒﺎﻳﻨﺔ ﰲ ﺇﺭﺛﻬﺎ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳊﻀﺎﺭﻱ ،ﻭﲣﺎﻃﺐ ﰲ ﺍﳉﻴﻞ ﺍﻟﻮﺍﺣﺪ ﻛﻞﱠ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺍﺧﺘﻼﻑ
ﻋﻠﻮﻣﻬﻢ ﻭﻣﻔﺎﻫﻴﻤﻬﻢ ﻭﺍﻋﺘﻘﺎﺩﺍﻢ ..
ﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ) ( Íot•ÅzFy$#ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..
)(#qä«ÿ½Ý¡uŠÏ9 Íot•ÅzFy$# ߉ôãur uä!%y` #sŒÎ*sù 4 $ygn=sù öNè?ù'y™r& ÷bÎ)ur ( ö/ä3Å¡àÿRL{ óOçFY|¡ômr& óOçFY|¡ômr& ÷bÎ )
] ( #·Ž•Î6÷Ks? (#öqn=tã $tB (#rçŽÉi9tFãŠÏ9ur ;o§•tB tA¨rr& çnqè=yzyŠ $yJŸ2 y‰Éfó¡yJø9$# (#qè=äzô‰u‹Ï9ur öNà6ydqã_ãrﺍﻹﺳﺮﺍﺀ :
[٧
ﺇﻥﱠ ﻣﻦ ﻳﺘﺼﻮﺭ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ( Íot•ÅzFy$#ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﲢﻤﻞ ﻣﻌﲎ ﳏﺪﺩﺍﹰ ﻫﻮ
ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﻳﺘﺨﻴﻞ ﺃﻥﱠ ﻛﻠﻤﺔ ﺛﺎﻧﻴﻬﻤﺎ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻨﻮﺏ ﻋﻦ ﻛﻠﻤﺔ )
( Íot•ÅzFy$#ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..ﻭﺧﺼﻮﺻﺎﹰ ﺃﻥﱠ ﺍﻹﻓﺴﺎﺩ ﺍﻷﻭﻝ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺻﻒ ﺑﻜﻠﻤﺔ
) & ( $yJßg8s9réﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺴﺎﺑﻖ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..
) Ÿ@»n=Åz (#qß™$yÚsù 7‰ƒÏ‰x© <¨ù't/ ’Í<'ré& !$uZ©9 #YŠ$t6Ïã öNà6ø‹n=tæ $oY÷Wyèt/ $yJßg8s9ré& ߉ôãur uä!%y` #sŒÎ*sù
ﻭﻣﻦ ﺗﺼﻮﺭ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ) ( Íot•ÅzFy$#ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﲢﻤﻞ
ﻣﻌﲎ ﳏﺪﺩﺍﹰ ﻫﻮ ﺁﺧﺮ ﺇﻓﺴﺎﺩ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﻛﻮﻥ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﳛﺪﺩ ﺇﻓﺴﺎﺩﻳﻦ ﳍﻤﺎ )
] ( #ZŽ•Î6Ÿ2 #vqè=ãæ £`è=÷ètGs9ur Èû÷üs?§•tB ÇÚö‘F{$# ’Îû ¨b߉šøÿçGs9 É=»tGÅ3ø9$# ’Îû Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/ 4’n<Î) !$oYø‹ŸÒs%ur
ﺍﻹﺳﺮﺍﺀ ، [ ٤ :ﻳﺘﺨﻴﻞ ﺃﻥﱠ ﻛﻠﻤﺔ ﺍﻟﻨﻬﺎﻳﺔ ﺃﻭ ﺍﻷﺧﲑﺓ ،ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻨﻮﺏ ﻋﻦ ﻛﻠﻤﺔ )
( Íot•ÅzFy$#ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..
ﻭﻣﻦ ﺗﺼﻮﺭ ﺑﺄﻥﱠ ﻛﻠﻤﺔ ) ( Íot•ÅzFy$#ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﲢﻤﻞ
ﻣﻌﲎ ﳏﺪﺩﺍﹰ ﻫﻮ ﺍﻗﺘﺮﺍﺏ ﺍﻟﺴﺎﻋﺔ ،ﻳﺘﺨﻴﻞ ﺃﻥﱠ ﻛﻠﻤﺔ ﺍﻟﺴﺎﻋﺔ ،ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻨﻮﺏ ﻋﻦ ﻛﻠﻤﺔ
) ( Íot•ÅzFy$#ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..
ﻭﺍﳊﻘﻴﻘﺔ ﺃﻧﻪ ﻻ ﺗﻮﺟﺪ ﻛﻠﻤﺔ ﺗﻨﻮﺏ ﻋﻦ ﻛﻠﻤﺔ ) ( Íot•ÅzFy$#ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻷﻧﻬﺎ
ﲢﻤﻞ – ﺿﻤﻦ ﺳﻴﺎﻕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﻣﻌﺎﱐ ﻭﺻﻮﺭﺍﹰ ﻻ ﳛﻴﻂ ﺎ ﺇﻻﱠ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ
،ﻭﻣﻨﻬﺎ ﺍﻟﺼﻮﺭ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ..
ﻭﻻ ﳝﻜﻦ ﺍﺳﺘﺒﺪﺍﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﻜﻠﻤﺔ ﺃﹸﺧﺮﻯ ،ﻷﻥﱠ ﻋﺪﺩ ﺣﺮﻭﻑ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ )
( Íot•ÅzFy$#ﻳﺪﺧﻞ ﰲ ﻣﻌﺎﺩﻻﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﻄﻠﻖ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺠﻤﻮﻉ ﺣﺮﻭﻑ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،
ﻛﻤﺎ ﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺑﻌﺾ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻘﺎﺩﻣﺔ ..
ﻭﻻ ﳝﻜﻦ ﺍﺳﺘﺒﺪﺍﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﻜﻠﻤﺔ ﺃﹸﺧﺮﻯ ،ﻷﻥﱠ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳﺔ ﳊﺮﻭﻑ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ
) ( Íot•ÅzFy$#ﺣﻴﺚ ﻛﻞﱡ ﺣﺮﻑ ﻟﻪ ﻫﻮﻳﺔ ﺧﺎﺻﺔ ﺑﻪ ،ﻫﻲ ﻗﻴﻤﺘﻪ ﺍﻟﻌﺪﺩﻳﺔ ،ﺗﺪﺧﻞ ﰲ ﻣﻌﺎﺩﻻﺕ
ﺍﻟﺘﻜﺎﻣﻞ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲟﺠﻤﻮﻉ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳﺔ ﻟﻠﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﰲ ﻣﻌﺎﺩﻻﺕ ﺍﻟﺘﻮﺍﺯﻥ ﺍﳌﺘﻌﻠﹼﻘﺔ –
ﺃﻳﻀﺎﹰ – ﲟﺠﻤﻮﻉ ﺍﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳﺔ ﻟﻠﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻛﻤﺎ ﺑﻴﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ ) ﺇﺣﺪﻯ
ﺍﻟﻜﹸﺒﺮ ( ..
ﻭﻻ ﳝﻜﻦ ﺍﺳﺘﺒﺪﺍﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﻜﻠﻤﺔ ﺃﹸﺧﺮﻯ ،ﻷﻥﱠ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﱪ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﲞﺼﻮﺻﻴﺔ ﺍﻟﺮﺳﻢ ﺍﻟﺬﻱ ﺗﺮﺳﻢ ﺑﻪ ،ﻣﻌﺪﻭﺩ ﲝﻜﻤﺔ ،ﻭﻭﻓﻖ ﻣﻌﺎﺩﻻﺕ ﺗﻮﺍﺯﻥ
ﻣﻄﻠﻖ ،ﻭﲝﻴﺚ ﻳﺼﻮﺭ ﻫﺬﺍ ﺍﻤﻮﻉ ﺟﻮﻫﺮ ﺍﻟﺸﻲﺀ ﻭﺣﻘﻴﻘﺘﻪ ﺍﻟﺬﻱ ﺗﺴﻤﻴﻪ ﻭﺗﺼﻔﻪ ﻫﺬﻩ
ﺍﻟﻜﻠﻤﺔ ،ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ،ﻣﻄﺎﺑﻘﺎﹰ ﲤﺎﻣﺎﹰ ﳊﻘﻴﻘﺔ ﻭﺟﻮﺩﻩ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻛﻤﺎ ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ
ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ..
ﻟﻘﺪ ﺗﻨﺎﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﻮﻧﻴﺔ ﻣﻦ ﺑﺪﺍﻳﺘﻬﺎ ﺇﱃ ﺎﻳﺘﻬﺎ ،ﻭﺟﺎﺀ ﺎ ﻣﻦ ﺃﺳﺎﺳﻬﺎ
،ﻣﺼﻮﺭﺍﹰ ﺃﺻﻮﻝ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﱵ ﲢﻜﻤﻬﺎ ..ﻟﺬﻟﻚ ﻓﻬﻮ ﻳﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﻳﺼﻮﺭﻫﺎ ،ﲝﻴﺚ
ﺗﻜﻮﻥ ﻭﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ) ﺍﻟﻜﻠﻤﺎﺕ ( ﺍﳌﺼﻮﺭﺓ ﳍﺎ ﰲ ﻛﺎﻣﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،
ﻣﻄﺎﺑﻘﺔ ﲤﺎﻣﺎﹰ ﳊﻘﻴﻘﺔ ﻭﺟﻮﺩﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻓﺎﳌﺴﺄﻟﺔ ﺍﳌﺨﻠﻮﻗﺔ ﰲ ﺍﻟﻜﻮﻥ ﻭﻓﻖ ﺭﻛﻨﲔ
ﻣﺘﻨﺎﻇﺮﻳﻦ ،ﺗﻮﺻﻒ ﻧﻮﺍﻣﻴﺴﻬﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﲝﻴﺚ ﻳﺘﻘﺎﺳﻢ ﺭﻛﻨﺎﻫﺎ ﻭﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ
ﻭﺍﻟﺘﺴﻤﻴﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ،ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥﱠ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺴﻤﻴﺔ ﻟﻜﻞﱢ ﺭﻛﻦﹴ ﻣﻮﺯﻋﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﰲ ﲨﻞﹴ ﻭﺁﻳﺎﺕ ﻭﺳﻮﺭ ،ﻭﺗﺪﺧﻞ – ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ – ﺑﻜﻞﱢ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻷُﺧﺮﻯ ﺍﻟﱵ
ﻻ ﳛﻴﻂ ﺎ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ،ﺗﻠﻚ ﺍﻷﺑﻌﺎﺩ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲝﺪﻭﺩ ﺃﹸﺧﺮﻯ ﺗﺘﺤﺮﻙ ﻣﻦ ﺍﳉﻤﻞ ﺇﱃ
ﺍﻟﻨﺼﻮﺹ ﺇﱃ ﺍﻟﺴﻮﺭ ﺇﱃ ﻛﺎﻣﻞ ﻣﺴﺎﺣﺔ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ..
ﻭﻟﻨﺄﺧﺬ ﺃﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ..
ﺇﻥﱠ ﻣﺴﺄﻟﺔ ﺩﻭﺭﺍﻥ ﺍﻷﺭﺽ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ،ﻭﻣﺎ ﻳﺘﻮﻟﹼﺪ ﻋﻨﻬﺎ ﻣﻦ ﺃﻳﺎﻡ ﻧﺘﻴﺠﺔ ﳍﺬﺍ ﺍﻟﺪﻭﺭﺍﻥ ،
ﻫﻲ ﻣﺴﺄﻟﺔ ﻛﻮﻧﻴﺔ ﻣﺮﺗﺒﻄﺔ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﺑﻘﻮﺍﻧﲔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻧﻈﻤﻪ ..ﻭﳓﻦ ﺍﻟﺒﺸﺮ ﻻ ﻧﻌﻠﻢ
ﺇﻻﱠ ﻇﺎﻫﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻣﺎ ﻳﻘﻊ ﲢﺖ ﺣﻮﺍﺳﻨﺎ ﻣﻦ ﻇﻮﺍﻫﺮﻫﺎ ،ﻭﻟﻜﻨﻬﺎ ﲝﻘﻴﻘﺘﻬﺎ ﻫﻲ ﻇﺎﻫﺮﺓ
ﻛﻮﻧﻴﺔ ﺛﺎﺑﺘﺔ ،ﻣﺮﺗﺒﻄﺔ ﺍﺭﺗﺒﺎﻃﺎﹰ ﺗﺎﻣﺎﹰ ﻭﻣﻜﻤﻼﹰ ﻟﺒﺎﻗﻲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻜﻮﻧﻴﺔ ،ﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻷﺭﺽ
ﻭﺑﺎﻟﻜﻮﻥ ﻛﻜﻞ ..
ﻓﻌﻨﺪﻣﺎ ﺗﺪﻭﺭ ﺍﻷﺭﺽ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ ،ﳓﺲ ﳓﻦ ﺍﻟﺒﺸﺮ ﺃﻥﱠ ﻳﻮﻣﺎﹰ ﻗﺪ ﻣﺮ ،
ﻭﻟﺬﻟﻚ ﻓﻜﻠﻤﺔ ﻳﻮﻡ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﲟﻌﻨﺎﻫﺎ ﺍﺮﺩ ﻋﻦ ﺍﻟﻌﻮﺍﱂ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﱵ ﺗﺼﻒ ﺍﻟﻴﻮﻡ
ﻓﻴﻬﺎ ،ﺗﻌﲏ ﺩﻭﺭﺍﻥ ﺍﳌﺴﺄﻟﺔ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ ،ﻭﺗﺼﻒ ﻣﺴﺎﺋﻞ ﻣﻮﺯﻋﺔ ﻋﻠﻰ ﻛﺎﻣﻞ
ﻣﺴﺎﺣﺔ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ،ﻟﺘﺮﺳﻢ ﰲ ﻛﻞﱢ ﲨﻠﺔ ﺗﺄﰐ ﺎ ﺻﻮﺭﺓ ﳌﺴﺄﻟﺔ ﻣﺎ ،ﺗﺘﻌﻠﹼﻖ ﺑﺴﻴﺎﻕ ﺍﻟﻨﺺ
ﺍﻟﺬﻱ ﺗﺮﺩ ﺿﻤﻨﻪ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ﻣﻦ ﻫﻨﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﻫﻨﺎﻙ ) ( ٣٦٥
ﻫﻴﺌﺔﹰ ﻟﻸﺭﺽﹺ ﰲ ﺩﻭﺭﺍﻧﹺﻬﺎ ﺣﻮﻝﹶ ﺍﻟﺸﻤﺲ ..ﻓﻜﹸﻞﱡ ) ( ٣٦٥ﺩﻭﺭﺓﹰ ﻣﺘﻤﺎﻳﺰﺓﹰ ﺣﻮﻝ ﻧﻔﺴِﻬﺎ ،
ﺗﻌﻮﺩ ﻟﺘﺪﻭﺭ ( ٣٦٥ ) ﺩﻭﺭﺓ ﺃﺧﺮﻯ ،ﻭﻫﻜﺬﺍ ..
..ﺇﺫﺍﹰ ﳓﻦ ﺃﻣﺎﻡ ﺣﻘﻴﻘﺔ ﻛﹶﻮﻧﻴﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻣﻘﺘﺮﻧﺔ ﺑﺎﻟﻌﺪﺩ .. ( ٣٦٥ ) ﻭﻟﺬﻟﻚ
ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥﹶ ﺍﻟﻜﺮﱘ ﻳﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ﻣﻦ ﺧﻼﻝﹺ ﳎﻤﻮﻉﹺ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ) ﻳﻮﻡ (
ﻣﻔﺮﺩﺓ ﻓﻴﻪ ﺑﺎﻟﺼﻴﻐﺘﲔ .. [ ( $YBöqtƒ ) ، ( ãPöqtƒ ) ] :ﻓﻜﻠﻤﺔﹸ ﻳﻮﻡﹴ ﻣﻔﺮﺩﺓ – ﺎﺗﲔ ﺍﻟﺼﻴﻐﺘﲔ
– ﺗﺮﺩ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ) ( ٣٦٥ﻣﺮﺓ ..
ﻓﺎﻟﺬﻱ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺩﺑﺮ ﲝﻜﻤﺘﻪ ﺟﻞﹼ ﻭﻋﻼ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﺻﻮﺭﻫﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ
ﺗﺼﻮﻳﺮﺍﹰ ﻣﻄﻠﻘﺎﹰ ﻣﻄﺎﺑﻘﺎﹰ ﲤﺎﻣﺎﹰ ﻟﻠﻮﺍﻗﻊ ﺍﻟﻔﻠﻜﻲ ﺍﻟﺬﻱ ﺧﻠﻘﻪ ،ﻭﺑﺸﻜﻞﹴ ﺗﻈﻬﺮ ﻓﻴﻪ ﻭﺍﺣﺪﺍﺕ ﻫﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺑﺪﺍﻳﺘﻬﺎ ﺇﱃ ﺎﻳﺘﻬﺎ ،ﻓﻜﻞﹼ ﻛﻠﻤﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ] ) [ ( $YBöqtƒ ) ، ( ãPöqtƒ
ﺗﺼﻮﺭ ﻭﺍﺣﺪﺓ ﻣﻦ ﻭﺍﺣﺪﺍﺕ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
ﺍﳌﺴﺄﻟﺔ ﺗﺘﻌﻠﹼﻖ ﺑﻨﺎﻣﻮﺱﹴ ﻛﻮﱐﱟ ﻣﺘﻌﻠﱢﻖﹴ ﺑﺎﻟﻨﻈﺎﻡﹺ ﺍﻟﻜﻮﱐﱢ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺍﷲُ ﺗﻌﺎﱃ ﰲ ﺍﻟﻮﺟﻮﺩ ..
..ﺃﻟﻴﺲ ﻫﻨﺎﻙ ) ( ٣٦٥ﺩﻭﺭﺓﹰ ﻣﺘﻤﺎﻳﺰﺓﹰ ﻟﻸﺭﺽﹺ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ،ﺗﻜﹶﻮﻥﹸ ﻣﺎ ﻧﻌﺮﹺﻓﹸﻪ ﺑﺎﻟﺴﻨﺔ
ﺍﻟﺸﻤﺴﻴﺔ ،ﺃﻟﻴﺲ ﺫﻟﻚ ﻣﻄﺎﺑﻘﺎﹰ ﻟﻠﺤﻘﻴﻘﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﻤﺜﱢﻠﺔ ﲟﺠﻤﻮﻉﹺ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﻳﻮﻡ ﰲ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ..ﻟﺬﻟﻚ ..ﻓﻼ ﺑﺪ ﺃﻥﹾ ﺗﻜﻮﻥﹶ ﺍﻟﺴﻨﺔﹸ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﴰﺴﻴﺔﹰ ،ﻭﻗﺪ ﺃﻛﱠﺪ ﺍﷲُ ﺗﻌﺎﱃ
ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔﹶ ﰲ ﻣﻮﺿﻊﹴ ﺁﺧﺮ ،ﰲ ﻣﺪﺓ ﻟﺒﺚ ﺃﻫﻞﹺ ﺍﻟﻜﻬﻒ ﰲ ﻛﻬﻔﻬﻢ ..ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ) :
] ( $Yèó¡Î@ (#rߊ#yŠø—$#ur šúüÏZÅ™ 7ps•($ÏB y]»n=rO óOÎgÏÿôgx. ’Îû (#qèWÎ6s9urﺍﻟﻜﻬﻒ .. [ ٢٥ :ﻓﺎﻷﺻﻞﹸ ﰲ
ﺍﳊﺴﺎﺏﹺ ﻫﻮ ) ( ٣٠٠ﺳﻨﺔ ،ﻭﻫﻮ ﳎﻤﻮﻉ ﺍﻟﺴﻨﲔ ﺍﻟﺸﻤﺴﻴﺔ ﺍﻟﱵ ﻟﹶﺒﹺﺜﹶﻬﺎ ﺃﻫﻞﹸ ﺍﻟﻜﻬﻒ ﰲ
ﻛﻬﻔﻬﻢ ،ﻭﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ، ( $Yèó¡Î@ (#rߊ#yŠø—$#ur ) :ﻳﺒﻴﻦ ﻟﻨﺎ ﻓﺎﺭﹺﻕ ﺍﻟﺴﻨﲔ ﺍﻟﻘﻤﺮﻳﺔ ﺍﳌﻮﺍﺯﻳﺔ ﻟﺘﻠﻚ
ﺍﻟﺴﻨﲔ ﺍﻟﺸﻤﺴﻴﺔ ..
ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥﹼ ﺍﻟﺴﻨﺔﹶ ﺗﺘﻜﻮﻥ ﻣﻦ ) ( ٣٦٥ﻳﻮﻣﺎﹰ ﻭﺭﺑﻊﹺ ﺍﻟﻴﻮﻡ ﺗﻘﺮﻳﺒﺎﹰ ،ﻭﻟﻜﻨﻨﺎ ﻧﺘﺤﺪﺙ ﻋﻦ
ﻣﺎﻫﻴﺔ ﻛﻞﹼ ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻡ ﺩﻭﺭﺍﺎ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﰲ ﺭﺣﻠﺘﻬﺎ ﺣﻮﻝ ﺍﻟﺸﻤﺲ ،ﻭﻻ ﻧﺘﺤﺪﺙ ﻋﻦ
ﺍﻟﺰﻣﻦ ﺍﳌﻘﺎﺑﻞ ﻟﺪﻭﺭﺍﺎ ﺣﻮﻝ ﺍﻟﺸﻤﺲ ﺩﻭﺭﺓﹰ ﻛﺎﻣﻠﺔ ...ﻓﻜﻞ ) ( ٣٦٥ﺩﻭﺭﺓ ﻣﺘﻤﺎﻳﺰﺓ ﻟﻸﺭﺽ
ﺣﻮﻝ ﻧﻔﺴﻬﺎ ،ﺗﻌﻮﺩ ﻟﺘﺒﺪﺃ ﺍﻟﺪﻭﺭﺓﹶ ﻣﻦ ﺟﺪﻳﺪ ،ﻓﺘﺪﻭﺭ ) ( ٣٦٥ﺩﻭﺭﺓ ﻣﺘﻤﺎﻳﺰﺓ ﺃﹸﺧﺮﻯ ..
ﻭﻫﻜﺬﺍ ...ﺇﺫﺍﹰ ﺗﻮﺟﺪ ( ٣٦٥ ) ﻭﺣﺪﺓ ﻣﺘﻤﺎﻳﺰﺓ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ..ﻭﺑﺎﻟﺘﺎﱄ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ﺍﻟﻜﻠﻤﺘﺎﻥ ( ٣٦٥ ) ، [ ( $YBöqtƒ ) ، ( ãPöqtƒ ) ] :ﻣﺮﺓ ،ﻛﻞﹼ ﻣﺮﺓ ﻣﻨﻬﺎ ﺗﻘﺎﺑﻞﹸ ﺩﻭﺭﺓ
ﻣﺘﻤﺎﻳﺰﺓ ﻣﻦ ﺩﻭﺭﺍﺕ ﺍﻷﺭﺽ ﺍﳌﺘﻤﺎﻳﺰﺓ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ..
..ﻭﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ﺗﻜﻤﻦ ﺩﻻﻻﺕ ﺍﳉﺬﺭﹺ ﺍﻟﻠﻐﻮﻱ ) ﻱ ،ﻭ ،ﻡ ( ،ﺩﺍﺧﻞ ﻣﻌﲎ
ﺩﻭﺭﺍﻥ ﺍﳌﺴﺄﻟﺔ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ ،ﻓﻠﻜﻞﹼ ﺷﻲﺀٍ ﻳﻮﻣﻪ ﺍﳋﺎﺹ ﺑﻪ ،ﻓﺎﻟﻴﻮﻡ ﻋﻠﻰ ﺍﻷﺭﺽ
) ( ٢٤ﺳﺎﻋﺔ ،ﻭﺍﻟﻴﻮﻡ ﻋﻠﻰ ﻛﻮﻛﺐ ﺁﺧﺮ ﻳﺴﺎﻭﻱ ﺍﳌﺪﺓ ﺍﻟﺰﻣﻨﻴﺔ ﺍﳌﺴﺎﻭﻳﺔ ﻟﺪﻭﺭﺍﻧﹺﻪ ﺣﻮﻝ ﻧﻔﺴﻪ
ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ ،ﻭﻳﻮﻡ ﺍﳊﺴﺎﺏ ﰲ ﺍﻵﺧﺮﺓ ﻫﻮ ﺩﻭﺭﺓ ﺣﺴﺎﺏ ﺍﻟﺒﺸﺮ ﻣﻦ ﺃﻭﻝ ﺇﻧﺴﺎﻥ ﺇﱃ ﺁﺧﺮ
ﺇﻧﺴﺎﻥ ،ﻭﺍﻷﻳﺎﻡ ﺍﻟﺴﺘﺔ ﺍﻟﱵ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﺎ ﺍﻟﻜﻮﻥ ،ﻫﻲ ﺩﻭﺭﺍﻥ ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ – ﺍﻟﱵ
ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﻠﻤﺔ – ( `ä. ) :ﲟﺎﻫﻴﺔ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﺧﻠﻖ ﺑﻪ ﺍﻟﻜﻮﻥ ،ﺳﺖ ﺩﻭﺭﺍﺕ
ﻛﺎﻣﻠﺔ ﺣﱴ ﺃﺧﺬ ﺍﻟﻜﻮﻥ ﺷﻜﻠﻪ ﺍﳊﺎﱄ ،ﻭﻻ ﺗﻌﲏ – ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﺴﺘﺔ – ﺳﺘﺔﹶ ﺃﻳﺎﻡ ﻛﺄﻳﺎﻣﻨﺎ )
( ٢٤ × ٦ﺳﺎﻋﺔ ..
..ﻓﻬﺬﺍ ﺍﳌﻌﲎ ﺍﳌﹸﺠﺮﺩ ﻟﻜﻠﻤﺔ ﻳﻮﻡ ،ﻭﲞﺼﻮﺻﻴﺔ ﺍﻟﻨﺎﻣﻮﺱ ﺍﻟﺬﻱ ﳛﻜﻢ ﺩﻭﺭﺍﻥ ﺍﻷﺭﺽ
ﺣﻮﻝ ﻧﻔﺴﻬﺎ ،ﻳﺤﻤﻞ ﺑﺎﻟﻜﻠﻤﺘﲔ ﺍﳌﹸﺠﺮﺩﺗﲔ ﻋﻦ ﺃﻱ ﺇﺿﺎﻓﺔ ، [ ( $YBöqtƒ ) ، ( ãPöqtƒ ) ] :
ﺩﻭﻥ ﻏﲑﳘﺎ ..
ﺃﻣﺎ ﺍﻟﻜﻠﻤﺘﺎﻥ ، ( óOÎgÏBöqtƒ ) ، ( öNä3ÏBöqtƒ ) :ﻓﺘﺤﻤﻞﹸ ﻛﹸﻞﱞ ﻣﻨﻬﻤﺎ ﺧﺼﻮﺻﻴﺔﹰ ﻟﻠﻤﻀﺎﻑ
ﺇﱃ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺗﺨﺮﺝ ﻋﻦ ﺍﻹﻃﺎﺭ ﺍﺮﺩ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﲝﺜﻬﺎ ،ﻓﺎﻟﻴﻮﻡ ﺍﳌﻌﲏ ﻤﺎ
ﻟﻴﺲ ﻣﺠﺮﺩﺍﹰ ﻋﻦ ﺧﺼﻮﺻﻴﺎﺕ ﺍﳌﹸﻀﺎﻑ ،ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﺪﺧﻞ ﰲ ﻣﻌﺎﺩﻟﺔ ﺍﻟﺘﻌـﺒﲑ ﻋـﻦ ﺍﻟﻴـﻮﻡ
ﺍﻷﺭﺿﻲ ﻏﲑ ﺍﳋﺎﺹ ﺑﺬﻟﻚ ﺍﳌﻀﺎﻑ ...ﻭﻛﻠﻤﺔﹸ ) ( 7‹Í³tBöqtƒﺃﻗﺮﺏ ﻣﺎ ﺗﻜـﻮﻥ ﺇﱃ ﻛﻠﻤـﺔ
ﻭﻗﺘﺌﺬ ﺃﻭ ﺣﻴﻨﺌﺬ ،ﻭﻫﻲ – ﺃﻳﻀﺎﹰ – ﻻ ﺗﺪﺧﻞ ﰲ ﻣﻌﺎﺩﻟﺔ ﺳﺎﺣﺘﻬﺎ ﺍﻟﻴﻮﻡ ﺍﺮﺩ ﻋﻦ ﺧﺼﻮﺻـﻴﺔ
ﺍﻟﻮﻗﺖ ﺍﳌﻌﲏ ﺬﻩ ﺍﻟﻜﻠﻤﺔ ...ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻻ ﺗﺪﺧﻞﹸ ﰲ ﻣﻌﺎﺩﻻﺕ ﺃﺧﺮﻯ
ﳌﺴﺎﺋﻞ ﺃﹸﺧﺮﻯ ،ﺃﺑﺪﺍﹰ ..ﻓﻤﻦ ﺍﳌﺆﻛﺪ ﺃﻧﻬﺎ ﺗﺪﺧﻞﹸ ﰲ ﻛﹸﻞﱢ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳـﺔ ﺍﻟـﱵ ﳛﻤﻠـﻬﺎ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ..
..ﻭﻫﻜﺬﺍ ..ﻓﺪﺧﻮﻝ ﺍﻟﻜﻠﻤﺔ ﰲ ﻣﻌﺎﺩﻟﺔ ﲣﺘﺰﻝ ﺟﻮﻫﺮ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻮﺻﻮﻓﺔ ﺎ ،ﻻ ﻳﻜﻮﻥ
ﺣﺴﺐ ﺗﺼﻮﺭﺍﺗﻨﺎ ﺍﳌﺴﺒﻘﺔ ﺍﻟﺼﻨﻊ ،ﻭﻻ ﺣﺴﺐ ﺃﻫﻮﺍﺋﻨﺎ ،ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﺣﺴﺐ ﺣﺪﻭﺩ ﺩﻻﻻﺕ
ﺍﻟﻜﻠﻤﺔ ﻭﻣﻌﺎﻧﻴﻬﺎ ..
..ﻭﻟﻨﺄﺧﺬﹾ ﻣﺜﺎﻻﹰ ﺁﺧﺮ :ﺇﻥﹼ ﺍﻟﻘﻤﺮ ﻳﺪﻭﺭ ﺣﻮﻝﹶ ﺍﻷﺭﺽﹺ ﰲ ﻣﺴﺎﺭﺍﺕ ﻣﺨﺘﻠﻔﺔ ، ﻫﻲ ) ١٢
( ﻣﺴﺎﺭﺍﹰ ،ﻭﺍﻟﺰﻣﻦ ﺍﳌﺮﺍﻓﻖ ﻟﻜﹸﻞﱢ ﻣﺴﺎﺭﹴ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺎﺭﺍﺕ ﻧﺴﻤﻴﻪ ﺷﻬﺮﺍﹰ ..ﺇﺫﺍﹰ ﻫﻨﺎﻙ ) ( ١٢
ﺷﻬﺮﺍﹰ ..ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ..
)ÏNºuq»yJ¡¡9$# t,n=y{ tPöqtƒ «!$# É=»tFÅ2 ’Îû #\•öky- uŽ|³tã $oYøO$# «!$# y‰ZÏã Í‘qåk’¶9$# no£‰Ïã ¨bÎ )
] ( 4 ×Pã•ãm îpyèt/ö‘r& !$pk÷]ÏB šßö‘F{$#urﺍﻟﺘﻮﺑﺔ [ ٣٦ :
ﻭﻟﻨﺄﺧﺬ ﺍﳌﺜﺎﻝﹶ ﺍﻟﺘﺎﱄ :ﻛﹶﻠﻤﺔﹸ ﺍﻟﱪ ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ) ( ١٢ﻣﺮﺓ ،ﻭﻛﻠﻤﺔﹸ ﻳﺒﺴﺎﹰ ﺗﺮ ﺩ
ﻣﺮﺓﹰ ﻭﺍﺣﺪﺓ ،ﻓﻴﻜﻮﻥﹸ ﺍﻤﻮﻉ .. ( ١٣ ) ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ ﺍﻟﺒﺤﺮﹺ ﺍﳌﻌﺮﻓﺔ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳـﻒ ) ( ٣٢
ﻣﺮﺓ ،ﻭﺑﺎﻟﺘﺎﱄ ﻳﻜﻮﻥﹸ ﺍﻤﻮﻉ ..... ٤٥ = ٣٢ + ١٣ :ﻭﻟﻮ ﺍﻋﺘﱪﻧـﺎ ﺃﻥﱠ ﳎﻤـﻮﻉ ﻫـﺬﻩ
ﺍﻟﻜﻠﻤﺎﺕ ﻳﺪﺧﻞﹸ ﰲ ﻣﻌﺎﺩﻟﺔ ﻧﹺﺴﺐﹺ ﺍﻟﻴﺎﺑﺴﺔ ﻭﺍﳌﺎﺀِ ﻋﻠﻰ ﺳﻄﺢﹺ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ، ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ ﺫﻟﻚ
ﻣﻘﺎﺭﹺﺏ ﺟﺪﺍﹰ ﳌﺎ ﻧﻌﻠﻤﻪ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ﻋﻠﻰ ﺳﻄﺢﹺ ﺍﻷﺭﺽ ..
..ﻓﺘﻜﻮﻥﹸ ﻧﹺﺴﺒﺔﹸ ﺍﻟﻴﺎﺑﺴﺔ ﻫﻲ ٢٨.٨٨ = ٤٥ / ١٣ :ﰲ ﺍﳌﺎﺋﺔ ،ﻭﻫﺬﺍ ﻳﻘﹶﺎﺭﹺﺏ ﻣﺎ ﻧﻌﻠﻤ ﻪ
ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔﹶ ﺍﻟﻜﻮﻧﻴﺔﹶ ﻋﻠﻰ ﺳﻄﺢﹺ ﺍﻷﺭﺽ ..ﻭﺗﻜﻮﻥﹸ ﻧﹺﺴﺒﺔ ﺍﻟﺒﺤﺮﹺ ﻫـﻲ = ٤٥ / ٣٢ :
٧١.١١ﺑﺎﳌﺎﺋﺔ ،ﻭﻫﺬﺍ ﻳﻘﹶﺎﺭﹺﺏ ﻣﺎ ﻧﻌﻠﻤﻪ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ﻋﻠﻰ ﺳﻄﺢﹺ ﺍﻷﺭﺽ ..
..ﻗﺪ ﻳﻘﻮﻝ ﻗﺎﺋﻞ :ﻫﻨﺎﻙ ﻛﹶﻠﻤﺔﹸ ﺑﺤﺮ ﻭﺭﺩﺕ ﻣﺮﺓﹰ ﻭﺍﺣﺪﺓ ﺩﻭﻥﹶ ﺃﻝ ﺍﻟﺘﻌﺮﻳﻒ ،ﳌـﺎﺫﺍ ﱂ
ﻧﺪﺧﻠﹾﻬﺎ ﰲ ﺍﳌﹸﻌﺎﺩﻟﺔ ؟ ..ﻭﳌﺎﺫﺍ ﱂﹾ ﻳﺘﻢ ﺣﺴﺎﺏ ﻛﹶﻠﻤﺔ ) ﻳﻢ ( ﰲ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ،ﻭﳌﺎﺫﺍ ﺃﹸﺩﺧﻠ
ﺖ
ﻛﹶﻠﻤﺔﹸ ) ﻳﺒﺴﺎ ( ؟ ..ﻧﻘﻮﻝ :ﳌﺎﺫﺍ ﻻ ﻳﻜﻮﻥﹸ ﺇﺩﺧﺎﻝﹸ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻭﺣﺬﻓﹸﻬﺎ ،ﰲ ﻣﻌـﺎﺩﻻﺕ
ﻏﲑﹺ ﺗﻠﻚ ﺍﻟﱵ ﻭﺿﻌﻨﺎﻫﺎ ،ﳌﺎﺫﺍ ﻻ ﻳﻜﻮﻥﹸ ﺫﻟﻚ ﻣﻌﺒﺮﺍﹰ ﻋﻦ ﻧﹺﺴﺐﹺ ﺍﳌﺎﺀِ ﻭﺍﻟﻴﺎﺑﺴﺔ ﻋﻠـﻰ ﺳـﻄﺢﹺ
ﺍﻷﺭﺽ ﰲ ﺍﻷﺣﻘﺎﺏﹺ ﺍﳌﺎﺿﻴﺔ ،ﺃﻭ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ..ﻷﻥﹼ ﻣﺌﺎﺕ ﺍﻷَﻣﺜﻠﺔ ﺍﻟﱵ ﺗﻢ ﺍﺳﺘﻨﺒﺎﻃﹸﻬﺎ ﻣـﻦ
ﺍﻟﻘﹸﺮﺁﻥ ﺍﻟﻜﺮﱘﹺ ﰲ ﺇﺛﺒﺎﺕ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ، ﻟﻴﺴﺖ ﻣﺼﺎﺩﻓﺔﹰ ﺃﺑﺪﺍﹰ ..
..ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..ﺗﺮﹺﺩ ﻛﻠﻤﺔﹸ ﺍﻟﺪﻧﻴﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ١١٥ﻣﺮﺓ ،ﺑـﻮﺭﻭﺩ
ﻣﺴﺎﻭﹴ ﲤﺎﻣﺎﹰ ﻟﻮﺭﻭﺩ ﻛﻠﻤﺔ ﺍﻵﺧﺮﺓ ،ﺣﻴﺚ ﺗﺮﺩ ﻛﻠﻤﺔﹸ ﺍﻵﺧﺮﺓ ﺃﻳﻀﺎﹰ ) ( ١١٥ﻣﺮﺓ ..
..ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..ﺗﺮﺩ ﻛﻠﻤﺔﹸ ﺍﳌﻼﺋﻜﺔ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ) ( ٦٨ﻣﺮﺓ ،ﻭﺗـﺮ ﺩ
ﻛﻠﻤﺔﹸ ﺍﻟﺸﻴﻄﺎﻥ ( ٦٨ ) ﻣﺮﺓ ﺃﻳﻀﺎﹰ ..ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ ﺍﳌﻼﺋﻜﺔ ﻭﻣﺸﺘﻘﹼﺎﺎ ) ( ٨٨ﻣﺮﺓ ،ﻭﺗـﺮﺩ
ﻛﻠﻤﺔﹸ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﺸﺘﻘﹼﺎﺎ ) ( ٨٨ﻣﺮﺓ ﺃﻳﻀﺎﹰ ..
..ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ ﺟﻬﻨﻢ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٧٧ﻣﺮﺓ ،ﻭﺗﺮﺩ ﻛﻠﻤﺔ ﺟﻨﺎﺕ ﻭﻣﺸﺘﻘﱠﺎﺎ
) ( ٧٧ﻣﺮﺓ ﺃﻳﻀﺎﹰ ..
ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ ﺍﻟﻄﻴﺐ ﺍﳌﻌﺮﻓﺔ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٧ﻣﺮﺍﺕ ،ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ
ﺍﳋﺒﻴﺚ ﺍﳌﻌﺮﻓﺔ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ) ( ٧ﻣﺮﺍﺕ ﺃﻳﻀﺎﹰ ..
ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ ﺍﻟﺮﺷﺪ ﺍﳌﻌﺮﻓﺔ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٣ﻣﺮﺍﺕ ،ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ
ﺍﻟﻐﻲ ﺍﳌﻌﺮﻓﺔ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٣ﻣﺮﺍﺕ ﺃﻳﻀﺎﹰ ..
..ﻭﺗﺮﺩ ﻛﻠﻤﺔ ﺑﺮﻫﺎﻥ ﻭﻣﺸﺘﻘﹼﺎﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٨ﻣﺮﺍﺕ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤـﻮﻉ
ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﺘﺎﻥ ﻭﻣﺸﺘﻘﺎﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ ) ﻗﺎﻟﻮﺍ ( ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ،ﺍﳌﹸﻌﺒﺮﺓﹸ ﻋﻦ ﻗﹶﻮﻝﹺ ﺍﳌﺨﻠﻮﻗـﺎﺕ ، ﺑـﻮﺭﻭﺩ
ﻣﻨﺎﻇﺮﹴ ﲤﺎﻣﺎﹰ ﻟﻮﺭﻭﺩ ﻛﻠﻤﺔ ) ﻗﹸﻞﹾ ( ،ﺣﻴﺚﹸ ﺗﺮﺩ ﻛﻞﱡ ﻛﻠﻤﺔ ﻣﻨﻬﻤﺎ ) ( ٣٣٢ﻣﺮﺓ ..
..ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ ) ﻗﹸﻠﹾﺘﻢ ( ﺑﹺﻮﺭﻭﺩ ﻣﻨﺎﻇﺮﹴ ﲤﺎﻣﺎﹰ ﻟﻜﻠﻤﺔ ) ﺃﻗﻮﻝ ( ﺣﻴﺚﹸ ﺗﺮﺩ ﻛﻞﱞ ﻣﻨﻬﻤﺎ ) ٩
( ﻣﺮﺍﺕ ..
..ﻭﺗﺮﺩ ﻛﹶﻠﻤﺔﹸ ) ﺗﻘﻮﻟﻮﻥ ( ﺑﻮﺭﻭﺩ ﻣﻨﺎﻇﺮﹴ ﻟﻜﻠﻤﺔ ) ﻧﻘﻮﻝ ( ،ﺣﻴﺚﹸ ﺗﺮﺩ ﻛﻞﱞ ﻣﻨـﻬﻤﺎ )
( ١١ﻣﺮﺓ ..
..ﻭﺗﺮﺩ ﻛﻠﻤﺔﹸ ) ﻗﹸﻠﹾﻨﺎ ( ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ) ( ٢٧ﻣﺮﺓ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻋﺪﺩ ﻣﺮﺍ
ﺕ
ﻭﺭﻭﺩ ﻛﻠﻤﱵ ) :ﺗﻘﻮﻟﻮﺍ ( ﻭ ) ﺗﻘﻮﻟﻮﻥ ( ؟ ..
ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻙ ،ﺕ ،ﻡ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٢١ﻣﺮﺓ
،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻥ ،ﺵ ،ﺭ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻝ ،ﺏ ،ﺙ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٣١
ﻣﺮﺓ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻫـ ،ﺝ ،ﺭ ( ..
..ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺭ ،ﺃ ،ﻑ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ) ( ١٣
ﻣﺮﺓ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻍ ،ﻝ ،ﻅ ( ..
ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻝ ،ﺱ ،ﻥ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٢٥ﻣﺮﺓ
،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻭ ،ﻉ ،ﻅ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻉ ،ﺯ ،ﻡ ( ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ) ( ٩
ﻣﺮﺍﺕ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻭ ،ﻫـ ،ﻥ ( ﰲ ﻛﺘـﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ..
..ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻕ ،ﺩ ،ﺱ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ) ( ١٠
ﻣﺮﺍﺕ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺭ ،ﺝ ،ﺯ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
..ﻭﻫﻮ ﺫﺍﺗﻪ – ﺃﻳﻀﺎﹰ – ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺭ ،ﺝ ،ﺱ ( ﰲ ﻛﺘـﺎﺏ
ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺱ ،ﺭ ،ﺡ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ) ( ٧
ﻣﺮﺍﺕ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐـﻮﻱ ) ﻉ ،ﻕ ،ﺩ ( ﰲ ﻛﺘـﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ..
ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺱ ،ﻙ ،ﺭ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٧ﻣﺮﺍﺕ
،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺥ ،ﻡ ،ﺭ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻉ ،ﻥ ،ﺕ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ) ( ٥
ﻣﺮﺍﺕ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐـﻮﻱ ) ﻝ ،ﻱ ،ﻥ ( ﰲ ﻛﺘـﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ..
..ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺝ ،ﻝ ،ﻱ ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ) ( ٥
ﻣﺮﺍﺕ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐـﻮﻱ ) ﻁ ،ﻡ ،ﺱ ( ﰲ ﻛﺘـﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ..
..ﻭﻳﺮﺩ ﳎﻤﻮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻉ ،ﻭ ،ﺭ ( ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ) ( ٤
ﻣﺮﺍﺕ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻍ ،ﺽ ،ﺽ ( ﰲ ﻛﺘـﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ..
..ﻭﰲ ﻋﺮﺽﹺ ﻫﺬﺍ ﺍﳉﺎﻧﹺﺐﹺ ﺍﻹﻋﺠﺎﺯﻱ ﻣﻦ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ،ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨـﺪ
ﻣﺴﺄﻟﺔ ﻫﺎﻣﺔ ،ﺃﻻ ﻭﻫﻲ ﺍﺳﺘﻨﺒﺎﻁﹸ ﻋﺪﺩ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻰ ﺍﳌﹸﺴﻠﻢﹺ ﰲ ﺍﻟﻴـﻮﻡ ،ﻭﻋـﺪﺩ
ﺍﻟﺮﻛﻌﺎﺕ ﺍﳌﻔﺮﻭﺿﺔ ،ﻭﻋﺪﺩ ﺍﻟﺴﺠﺪﺍﺕ ..
..ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ﺗﺮﺩ ﻛﻠﻤﺔﹸ ) ( ÔNºuqn=|¹ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊﹺ ﲬﺲ ﻣﺮﺍﺕ ،ﻋﻠﻰ ﻋﺪﺩ
) &ÉOÏ%r ..ﻭﻳﺮﺩ ﻓﻌﻞﹸ ﺍﻷﻣﺮﹺ ) & ( OÏ%rﻭﻣﺸﺘﻘﹼﺎﺗﻪ ﻣﻘﺘﺮﻧﺎﹰ ﺑﺎﻟﺼﻼﺓ ،ﻳـﺮﺩ ﺑﺎﻟﺼـﻴﻎ ] :
) z`ôJÏ%r&ur .. [ ( no4qn=¢Á9$# z`ôJÏ%r&ur ) ، ( no4qn=¢Á9$# ÷(#qßJ‹Ï%r& ) ، ( no4qn=¢Á9$#ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
، ( no4qn=¢Á9$#ﺗﺮﺩ ﻣﺮﺓﹰ ﻭﺍﺣﺪﺓﹰ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ،ﰲ ﺳﻴﺎﻕﹴ ﻗﹸﺮﺁﱐﱟ ﺧﺎﺹ ﺑﻨﺴﺎﺀِ ﺍﻟﻨﱯ، r
) z`ÏiB 7‰tnr'Ÿ2 ¨ûäøó¡s9 ÄcÓÉ<¨Z9$# uä!$|¡ÏY»tƒ ﺣﻴﺚﹸ ﻳﺨﺎﻃﺒﻬﻦ ﺍﷲُ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﺴـﻴﺎﻕﹺ ﺑﻘﻮﻟـﻪ :
] ( 4 Ïä!$|¡ÏiY9$#ﺍﻷﺣﺰﺍﺏ .. [ ٣٢ :
ﻟﻮ ﻗﹸﻤﻨﺎ ﲜﻤﻊﹺ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ، ( no4qn=¢Á9$# ÷(#qßJ‹Ï%r& ) ، ( no4qn=¢Á9$# ÉOÏ%r& ) :ﰲ ﻛﺘﺎﺏﹺ
ﺍﷲ ﺗﻌﺎﱃ ،ﻟﻮﺟﺪﻧﺎﻫﺎ ﺗﺮﺩ ) ( ١٧ﻋﻠﻰ ﻋﺪﺩ ﺍﻟﺮﻛﻌﺎﺕ ﺍﳌﻔﺮﻭﺿﺔ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ..
..ﻭﻟﻮ ﻗﻤﻨﺎ ﲜﻤﻊﹺ ﻋﺪﺩ ﻣﺮﺍﺕ ﻭﺭﻭﺩ ﺍﻟﻔﻌﻞ ) ﺳﺠﺪ ( ﻟﻠﻌﺎﻗﻠﲔ ،ﻭﻣﺸﺘﻘﹼﺎﺗﻪ ﺍﻟﱵ ﺗﻌﺒﺮ ﻋﻦ
ﺍﻟﻔﻌـﻞ ) „b#y‰àfó¡o ﺃﺯﻣﻨﺔ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ،ﺣﻴﺚﹸ ﳒﻤﻊ ﲨﻴﻊ ﺍﻟﺼﻴﻎﹺ ﺍﻟﻔﻌﻠﻴﺔ ﳍﺬﺍ ﺍﻟﻔﻌﻞ ،ﻣﺎ ﻋﺪﺍ
( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ] ( Èb#y‰àfó¡o„ ã•yf¤±9$#ur ãNôf¨Z9$#ur ) :ﺍﻟﺮﲪﻦ ، [ ٦ :ﻭﺍﻟﺬﻱ ﻳﺘﻌﻠﱠﻖ – ﻛﻤﺎ
ﻧﺮﻯ – ﺑﺴﺠﻮﺩ ﻏﲑﹺ ﺍﻟﻌﺎﻗﻠﲔ ..ﻟﻮ ﻗﻤﻨﺎ ﺬﺍ ﺍﳉﻤﻊﹺ ﳊﺼﻠﻨﺎ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ) ( ٣٤ﺍﻟﺬﻱ ﻳﻄﺎﺑﻖ
ﻋﺪﺩ ﺍﻟﺴﺠﺪﺍﺕ ﺍﻟﻴﻮﻣﻴﺔ ﺍﳌﻔﺮﻭﺿﺔ ...
ﻭﻣﺎ ﻳﺠﹺﺐ ﻗﻮﻟﹸﻪ ﺃﻥﱠ ﻓﻜﹾﺮﺓﹶ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ﻣﻌﻠﻮﻣﺔﹲ ﺳﺎﺑﻘﺎﹰ ،ﻭﺃﻧﺎ ﻟﺴﺖ ﺃﻭﻝ ﻣﻦ ﻗﺎﻝ
ﺑﹺﻬﺎ ..ﻭﻟﻜﻨﲏ ﺃﺿﻔﺖ ﰲ ﺑﺮﻫﺎﻧﹺﻬﺎ ﺃﻣﺜﻠﺔﹰ ﺟﺪﻳﺪﺓﹰ ..ﺃﻣﺎ ﺑﻘﻴﺔﹸ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻟﱵ ﻧﻄﺮﺣﻬـﺎ
ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻏﲑﻫﺎ ،ﻓﺠﻤﻴﻌﻬﺎ – ﻭﺩﻭﻥﹶ ﺍﺳﺘﺜﻨﺎﺀٍ – ﻣﻤﺎ ﻓﺘﺢ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻠـﻲ ، ﺳـﻮﺍﺀٌ
ﺃﻓﻜﺎﺭ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ، ﺃﻡ ﺃﻣﺜﻠﹶﺘﻬﺎ ..
..ﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﻣﺜﻠﺔ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ،ﺗﺆﻛﱢﺪ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ..
ﻭﻟﺬﻟﻚ ..ﻓﺈﻥﹼ ﺍﻟﻘﻮﻝﹶ ﺑﺄﻥﱠ ﺫﻟﻚ ﻣﺼﺎﺩﻓﺔﹲ ﻫﻮ ﺟﺤﻮﺩ ﲝﻘﻴﻘﺔ ﻗﺮﺁﻧﻴﺔ ﻧﺮﺍﻫﺎ ﺑﺄﻡ ﺃﻋﻴﻨﻨﺎ ..
..ﺍﳌﹸﺸﻜﻠﹶﺔﹸ ﺃﻥﹼ ﺑﻌﻀﻬﻢ ﻳﻔﹾﺮﹺﺽ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺼﻮﺭﺍﹰ ﻣﺤﺪﺩﺍﹰ ﻳﺨﺘﻠﻒ ﻣﻊ ﺣﻘﻴﻘ ﺔ
ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﺗﺤﻤﻠﹸﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﰒﹼ ﻳﺮﻳﺪ ﻣﻦ ﺗﺼﻮﺭﺍﺗﻪ ﺍﳋﺎﻃﺌﺔ ﺍﻟﱵ ﻓﺮﺿـﻬﺎ
ﻋﻠﻰ ﺩﻻﻻﺕ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺃﻥﹾ ﺗﻄﺎﺑﹺﻖ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻜﻮﻧﻴﺔ ..
ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻣﻨﻈﺎﺭ ﻣﺎ ﲢﻤﻠﻪ ﻫﻲ ﻣﻦ ﺩﻻﻻﺕ ،ﻭﻟﻴﺲ ﻣـﻦ
ﻣﻨﻈﺎﺭ ﺗﺼﻮﺭﺍﺗﻨﺎ ﺍﳌﺴﺒﻘﺔ ..
..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺮﺍﻫﺎ ﺟﻠﻴﺔﹰ ﰲ ﻣﻘﺎﺑﻠﺔ ﺑﻌﺾﹺ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺭ ،ﻫـ ،ﺏ (
،ﳉﻤﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺭ ،ﻍ ،ﺏ ( ..ﻓﻤﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺭ ،ﻫـ ،
ﺏ ( ﰲ ﺗﻔﺮﻋﻬﺎ ﻋﻦ ﺩﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ،ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ :
ﻗﺴﻢ ﻳﺘﻌﻠﹼﻖ ﺑﺘﻔﺎﻋﻞ ﺍﻟﻨﻔﺲ ﻭﻓﻖ ﺩﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﻣﻊ ﺧﺎﺭﺝ ﺍﻟﺬﺍﺕ ،
ﻭﻳﺘﺄﻟﻒ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ) ، ( šcqç7Ïdö•è? ) ، ( ٢ ) ( Èbqç7ydö‘$$sù ) ، ( tbqç7ydö•tƒ ) ] :
( [ ..
..ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ،ﺍﻟﺬﻱ ﺗﺮﺩ ﻛﻠﻤﺎﺗﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ) ( ٨ﻣﺮﺍﺕ ،
ﻳﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺭ ،ﻍ ،ﺏ ( ﻭﺍﻟﱵ ﺗﺘﻌﻠﹼﻖ ﲨﻴﻌﻬﺎ ﺑﺘﻔﺎﻋﻞ ﺍﻟﻨﻔﺲ
ﻭﻓﻖ ﺩﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﻣﻊ ﺧﺎﺭﺝ ﺍﻟﺬﺍﺕ ،ﺣﻴﺚ ﺗﺮﺩ ﺃﻳﻀﺎﹰ ) ( ٨ﻣﺮﺍﺕ ..ﻭﻫﺬﻩ
)$oYtRqããô‰tƒur ÏNºuŽö•y‚ø9$# ’Îû šcqããÌ•»|¡ç„ (#qçR$Ÿ2 öNßg¯RÎ ﺍﳌﻘﺎﺑﻠﺔ ﻧﺮﺍﻫﺎ ﺟﻠﻴﺔ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) :
‘ ] ( šúüÏèϱ»yz $uZs9 (#qçR%Ÿ2ur ( $Y6ydu‘ur $Y6xîuﺍﻷﻧﺒﻴﺎﺀ .. [ ٩٠ :
..ﻓﻼ ﺷﻚ ﺃﻥﹼ ﺍﳌﺸﺘﻘﺎﺕ ﺍﻝ ) ( ١٢ﻟﻠﺠﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺭ ،ﻫـ ،ﺏ ( ﺗﺪﺧﻞ ﲨﻴﻌﻬﺎ
ﰲ ﻛﹸﻞﹼ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ..ﻭﻟﻜـﻦ ..ﰲ ﻣﻘﺎﺑﻠـﺔ ﺑﻌـﺾ
ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﻣﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺭ ،ﻍ ،ﺏ ( ،ﺭﺃﻳﻨﺎ ﻛﻴـﻒ ﺃ ﹼﻥ
ﺍﳌﺸﺘﻘﹼﺎﺕ ﺍﳋﺎﺻﺔ ﻓﻘﻂ ﺑﺘﻔﺎﻋﻞ ﺍﻟﻨﻔﺲ ﻭﻓﻖ ﺩﻻﻻﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ﻣﻊ ﺧﺎﺭﺝ ﺍﻟـﺬﺍﺕ ،
ﻫﻲ ﻓﻘﻂ ﻣﺎ ﻳﺪﺧﻞﹸ ﰲ ﻣﻌﺎﺩﻟﺔ ﻫﺬﻩ ﺍﳌﻘﺎﺑﻠﺔ ..
..ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻥ ،ﻭ ،ﺭ ( ﺗﺘﻔﺮﻉ ﺇﱃ ﻓﺮﻋﲔ :
ﻓﺮﻉ ﻳﺸﻤﻞ ﻛﻠﻤﱵ .. [ ( #Y‘$tR ) ، ( u‘$¨Z9$# ) ] :
( ] ﺍﻟﻮﺍﻗﻌﺔ [ ٩ – ٨ :
) &] ( ÏpyJt«ô±yJø9$# Ü=»ysô¹r& öNèd $uZÏG»tƒ$t«Î/ (#rã•xÿx. tûïÏ%©!$#ur ÇÊÑÈ ÏpuZyJø‹pRùQ$# Ü=»ptõ¾r& y7Í´¯»s9'ré
ﺍﻟﺒﻠﺪ [ ١٩ – ١٨ :
..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﻛﻞﹼ ﻛﻠﻤﺔ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﺗـﺮﺩ ﻭﺭﻭﺩﺍﹰ ﻣﻨـﺎﻇﺮﺍﹰ ﻟﻸﺧـﺮﻯ ﰲ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻜﻞﹼ ﻛﻠﻤﺔ ﻣﻨﻬﻤﺎ ﺗﺮﺩ ) ( ٣ﻣﺮﺍﺕ ..
..ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﻛﻠﻤﺔ ) ( pyJt«ô±pRùQ$#ﻭﻫﻲ – ﻛﻤﺎ ﻗﻠﻨﺎ ﺍﳌﺸﺘﻖ ﺍﻟﻮﺣﻴﺪ ﻟﻠﺠﺬﺭ ) ﺵ ،ﺃ ،
ﻡ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻣﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺵ ،ﻡ ،ﻝ ( ،ﻟﺮﺃﻳﻨـﺎ ﺃﻥﹼ ﳎﻤـﻮﻉ
ﻛﻠﻤﺎﺕ ﻫﺬﻳﻦ ﺍﳉﺬﺭﻳﻦ ﺍﻟﻠﻐﻮﻳﲔ ﻳﻘﺎﺑﻞﹸ ﻛﻠﻤﺔ ﺍﻟﻴﻤﲔ ﻏﲑ ﺍﳌﹸﻀﺎﻓﺔ ،ﻣﻦ ﻣﺸـﺘﻘﹼﺎﺕ ﺍﳉـﺬﺭ
ﺍﻟﻠﻐﻮﻱ ) ﻱ ،ﻡ ،ﻥ ( ..
..ﻓﻤﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺵ ،ﻡ ،ﻝ ( ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ ) ( ١٢ﻣـﺮﺓ ،
ﻭﻣﺸﺘﻘﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺵ ،ﺃ ،ﻡ ( ﺗﺮﺩ ) ( ٣ﻣﺮﺍﺕ ،ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻤﻮﻉ ) ( ١٥
ﻣﺮﺓ ،ﻭﻫﻮ ﺫﺍﺗﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻛﻠﻤﺔ ﺍﻟﻴﻤﲔ ﻏﲑ ﺍﳌﻀﺎﻓﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﻣﺸﺎﺭﻛﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﻫﺬﻩ ﺍﳌﻘﺎﺑﻼﺕ ﻟﻴﺴﺖ ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ،
ﻓﺎﻟﻜﻠﻤﺎﺕ ﻭﺟﺬﻭﺭﻫﺎ ﺍﻟﻠﻐﻮﻳﺔ ﺗﺪﺧﻞ ﰲ ﻣﻘﺎﺑﻼﺕ ) ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ﻭﻏـﲑﻩ ( ﻻ
ﳛﻴﻂ ﺎ ﺇﻻ ﺍﷲُ ﺗﻌﺎﱃ ،ﻭﻟﻜﻨﻨﺎ ﻧﺄﺧﺬ ﺃﻣﺜﻠﺔﹰ ﻛﺘﺒﻴﺎﻥ ﺟﺰﺋﻲ ﻟﻠﱪﻫﻨﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ
..
..ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..ﺗﺘﻔﺮﻉ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺱ ،ﺡ ،ﺭ ( ﺇﱃ ﻓﺮﻋﲔ :
-ﻓﺮﻉ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺴﺤﺮ ،ﻭﺗﺮﺩ ﻛﻠﻤﺎﺗﻪ ) ( ٦٠ﻣﺮﺓ ..
.. [[ ( Í‘$ptôžF{$$Î/ur
..ﻭﺍﻟﻔﺮﻉ ﺍﻷﻭﻝ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ،ﺗﻘﺎﺑﻞﹸ ﻛﻠﻤﺎﺗﻪ ﲨﻴـﻊ ﻣﺸـﺘﻘﹼﺎﺕ
ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻑ ،ﺕ ،ﻥ ( ،ﻓﻤﺎ ﺑﲔ ﺍﻟﺴﺤﺮﹺ ﻭﺍﻟﻔﺘﻨﺔ ﺻﻠﺔﹲ ﻟﻴﺴﺖ ﲝﺎﺟﺔ ﺇﱃ ﺷـﺮﺡ ..
ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻑ ،ﺕ ،ﻥ ( ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ – ﺃﻳﻀﺎﹰ
– ) ( ٦٠ﻣﺮﺓ ..
..ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..ﻣﺎ ﺑﲔ ﻛﻠﻤﺔ ﺍﻟﺰﻛﺎﺓ ﻛﻤﺸﺘﻖ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺯ
،ﻙ ،ﻭ ( ﻭﺑﲔ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺏ ،ﺭ ،ﻙ ( ﻣﻘﺎﺑﻠﺔ ﺑﻴﻨﺔ ...ﻓﺎﻟﺰﻛﺎﺓﹸ ﺬﻩ
ﺍﻟﺼﻴﻐﺔ ﺍﻻﲰﻴﺔ ﺑﺎﻟﺬﺍﺕ ،ﺩﻻﻻﺗﻬﺎ ﺗﻘﺎﺑﻞﹸ ﺩﻻﻻﺕ ﺍﳌﺒﺎﺭﻛﺔ ﺑﻜﻞﱢ ﻣﺎ ﳛﻤﻞ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺏ
،ﺭ ،ﻙ ( ﻣﻦ ﺗﻔﺮﻋﺎﺕ ..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ﺍﻟﺰﻛﺎﺓ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ) ( ٣٢
ﻣﺮﺓ ،ﻭﺃﻥﹼ ﲨﻴﻊ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺏ ،ﺭ ،ﻙ ( ﺗﺮﺩ – ﺃﻳﻀﺎﹰ – ) ( ٣٢ﻣﺮﺓ ..
..ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..ﰲ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﻕ ،ﺱ ،ﻁ ( ﻳﺒﲔ ﻟﻨﺎ ﺍﻟﻘـﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﺃﻥﹼ ﻛﻠﻤﺔﹶ ) ( ûüÏÜÅ¡ø)ßJø9$#ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﺮﺑﺎﻋﻲ ) ﺃﻗﺴﻂ ( ﺗﺼﻒ ﺍﻟﺬﻳﻦ ﳝﻴﻠﻮﻥ ﻋﻠـﻰ
ﺃﻧﻔﺴﻬﻢ ﻟﺼﺎﱀ ﻏﲑﹺﻫﻢ ﰲ ﻭﺯﻢ ﻟﻸﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ،ﻓﺘﺪﻓﻌﻬﻢ ﳐﺎﻓﺘﻬﻢ ﻣﻦ ﺍﷲِ ﺗﻌﺎﱃ ﻹﻋﻄـﺎﺀ
ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺣﺴﺎﻢ ﺣﲔ ﳛﻜﻤﻮﻥ ﻭﻳﻘﻔﻮﻥ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻘﺴﻂ ..ﺑﻴﻨﻤﺎ ﻛﻠﻤﺔﹸ :
) ( bqäÜÅ¡»s)ø9$#ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ) ﻕ ،ﺱ ،ﻁ ( ،ﺗﺼﻒ ﺍﻟﺬﻳﻦ ﳝﻴﻠﻮﻥ ﻋﻠـﻰ ﻏﲑﻫـﻢ
ﻟﺼﺎﱀ ﺃﻧﻔﺴﻬﻢ ﰲ ﻭﺯﻢ ﻟﻸﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ،ﻓﻴﺪﻓﻌﻬﻢ ﻋﺪﻡ ﳐﺎﻓﺘﻬﻢ ﻣـﻦ ﺍﷲ ﺗﻌـﺎﱃ ﻟﻈﻠـﻢ
ﺍﻵﺧﺮﻳﻦ ﺣﲔ ﳛﻜﻤﻮﻥ ﻭﻳﻘﻔﻮﻥ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻘﺴﻂ ،ﻭﻫﻢ ﺑﺬﻟﻚ ﻳﺘﺼﻔﻮﻥ ﺑﺼﻔﺔ
ﺍﳌﻄﻔﻔﲔ ..
..ﻭﺍﻟﻘﺎﺳﻄﻮﻥ ﻛﻜﻠﻤﺔ ﻗﺮﺁﻧﻴﺔ ﺗﺮﺩ ﻣﺮﺗﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
$¨Br&ur ÇÊÍÈ #Y‰x©u‘ (#÷r§•ptrB y7Í´¯»s9'ré'sù zNn=ó™r& ô`yJsù ( tbqäÜÅ¡»s)ø9$# $¨ZÏBur tbqßJÎ=ó¡ßJø9$# $¨ZÏB $¯Rr&ur )
[ ١٥ – ١٤ : ( ] ﺍﳉـﻦ$Y7sÜym zO¨YygyfÏ9 (#qçR%s3sù tbqäÜÅ¡»s)ø9$#
ﺓ ﻭﺍﺣﺪﺓ ﻑ ( – ﺗﺮﺩ ﻣﺮ، ﻑ، ﻭﻛﻠﻤﺔ ﺍﳌﻄﻔﻔﲔ – ﻭﻫﻲ ﺍﳌﺸﺘﻖ ﺍﻟﻮﺣﻴﺪ ﻟﻠﺠﺬﺭ ) ﻁ
.. ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
rr& öNèdqä9$x. #sŒÎ)ur ÇËÈ tbqèùöqtGó¡o„ Ĩ$¨Z9$# ’n?tã (#qä9$tGø.$# #sŒÎ) tûïÏ%©!$# ÇÊÈ tûüÏÿÏeÿsÜßJù=Ïj9 ×@÷ƒur )
[ ٣ – ١ : ( ] ﺍﳌﻄﻔﻔﲔtbrçŽÅ£øƒä† öNèdqçRy—¨r
) ﻭﻫـﻮ ﺫﺍﺗـﻪ ﳎﻤـﻮﻉ ﻭﺭﻭﺩ ﻛﻠﻤـﺔ.. ﺍﺕ ( ﻣﺮ٣ ) ﻤﻮﻉ ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍ..
.. ﺍﳌﹸﻘﺎﺑﻠﺔ ﳍﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ، ( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃûüÏÜÅ¡ø)ßJø9$#
[ ٤٢ : ( ] ﺍﳌﺎﺋﺪﺓtûüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) 4 ÅÝó¡É)ø9$$Î/ NæhuZ÷•t/ Nä3÷n$$sù |MôJs3ym ÷bÎ)ur )
’n?tã $yJßg1y‰÷nÎ) ôMtót/ .bÎ*sù ( $yJåks]÷•t/ (#qßsÎ=ô¹r'sù (#qè=tGtGø%$# tûüÏZÏB÷sßJø9$# z`ÏB Èb$tGxÿͬ!$sÛ bÎ)ur )
ÉAô‰yèø9$$Î/ $yJåks]÷•t/ (#qßsÎ=ô¹r'sù ôNuä!$sù bÎ*sù 4 «!$# Ì•øBr& #’n<Î) uäþ’Å"s? 4Ó®Lym ÓÈöö7s? ÓÉL©9$# (#qè=ÏG»s)sù 3“t•÷zW{$#
br& öNä.Ì•»tƒÏŠ `ÏiB /ä.qã_Ì•øƒä† óOs9ur ÈûïÏd‰9$# ’Îû öNä.qè=ÏG»s)ムöNs9 tûïÏ%©!$# Ç`tã ª!$# â/ä38yg÷Ytƒ žw )
[ ٨ : ( ] ﺍﳌﻤﺘﺤﻨﺔtûüÏÜÅ¡ø)ßJø9$# •=Ïtä† ©!$# ¨bÎ) 4 öNÍköŽs9Î) (#þqäÜÅ¡ø)è?ur óOèdr•Žy9s?
) ﺎ – ﻭﻫﻲ ﺟﺰﺀ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﻛﻠﻤﺔ ﺍﻟﺮﺟﺎﻝ ﻭﻣﺸﺘﻘﹼﺎ.. ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ..
ﺎ – ﻭﻫـﻲ ﻭﻛﻠﻤﺔ ﺍﻟﻨﺴﺎﺀ ﻭﻣﺸﺘﻘﹼﺎ.. ﺓ ( ﻣﺮ٥٧ ) ﻝ ( – ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ، ﺝ، ﺭ
ﺓ ( ﻣـﺮ٥٧ ) ﻭ ( – ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻳﻀﺎﹰ، ﺱ، ﺃﻳﻀﺎﹰ ﺟﺰﺀٌ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﻥ
.. ﻭﻟﻴﺲ ﲝﺎﺟﺔ ﺇﱃ ﺷﺮﺡ، ﻭﺍﻟﺘﻨﺎﻇﺮ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺑﻴﻨﻬﻤﺎ ﻭﺍﺿﺢ..
: ﻝ ( ﻛﻠﻤﺔ ﺭﺟﻞ ﻣﻔﺮﺩﺓ ﺑﺼﻴﻐﺘﻴﻬﺎ، ﺝ، ﻭﻟﻜﻦ ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺭ..
ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺣﻴﺚ ﻻ ﺗﻮﺟﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﺿﺎﻓﺔ ﺗﺘﻌﻠﹼﻖ، [ ( Wxã_u‘ ) ، ( ×@ã_u‘ ) ]
،ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ ﳎﻤﻮﻉ ﻭﺭﻭﺩﳘﺎ ﻫﻮ ) ( ٢٤ﻣﺮﺓ ،ﻭﻫﺬﺍ ﻳﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻛﻠﻤﺔ )
( Zor&t•øB$#ﻣﻔﺮﺩﺓ ﻭﺇﺿﺎﻓﺎﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻓﺎﻟﻜﻠﻤﺎﺕ ، ( y7s?r&t•øB$# ) ، ( Zor&t•øB$# ) ] :
ﺩﻭﻥ ﻛﻠﻤﺔ ) _ ) ( ×p¨Yyﺑﺼﻴﻐﺔ ﺍﳌﻔﺮﺩ ( ﻭﻣﺸﺘﻘﹼﺎﺎ ،ﺇﻧﻤﺎ ﻓﻌﻠﻨﺎ ﺫﻟﻚ ﻋﻦ ﻋﻠﻢﹴ ﲝﻘﻴﻘﺔ ﺩﻻﻻﺕ
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﱂ ﳔﺘﺮﻫﺎ ﻛﺎﻧﺘﻘﺎﺀٍ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻋﺪﺩ ﻣﺮﺍﺕ ﻭﺭﻭﺩ ﻛﻠﻤـﺔ
، ( 4 æL©èygy_ ) :ﻛﻤﺎ ﻳﺘﺨﻴﻞ ﻣﻦ ﱂ ﻭﻟﻦ ﻳﻘﻔﻮﺍ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﰲ ﺣﻴﺎﺗﻬﻢ ..
..ﻓﻜﻠﻤﺔﹸ ) _ ( 4 æL©èygyﱂ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻﹼ ﺑﺼﻴﻐﺔ ﺍﻟﻨﻜﺮﺓ ،ﻓﻬﻲ ﻏﺎﺋﺒﺔ ﻋﻨﺎ
ﻭﳓﻦ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ..ﻭﻫﻲ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔﹰ ﺣﺴﻴﺔﹰ ﻣﺸﺎﻫﺪﺓﹰ ﺃﻣﺎﻣﻨﺎ ..ﻭﻧﻈﲑ ﺟﻬﻨﻢ ﻫﻮ ﺃﻳﻀﺎﹰ
) ãNn=÷ès? Ÿxsù ﻣﺴﺄﻟﺔﹲ ﻟﻴﺴﺖ ﺣﺴﻴﺔ ﺃﻣﺎﻣﻨﺎ ،ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻭﺻﻒ ﺫﻟﻚ ﺍﻟﻨﻈﲑ ..
] ( tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Lä!#t“y_ &ûãüôãr& Ío§•è% `ÏiB Mçlm; u’Å"÷zé& !$¨B Ó§øÿtRﺍﻟﺴﺠﺪﺓ .. [ ١٧ :ﻭﻟﻮ
ﻋﺪﻧﺎ ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﺃﻳﻨﺎ ﺃﻥﹼ ﻛﻠﻤﺔ ) _ ( ×p¨Yyﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﻌﻈﻢ ﻣﺮﺍﺕ
ﻭﺭﻭﺩﻫﺎ ﺑﺼﻴﻐﺔ ﺍﳌﻌﺮﻓﺔ ..ﺑﻴﻨﻤﺎ ﺗﺮﺩ ﻛﻠﻤﺔ ) _ ( ×M»¨Yyﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﺍﺋﻤﺎﹰ ﻏﲑ ﻣﻌﺮﻓﺔ
ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ،ﻣﺎ ﻋﺪﺍ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﳍﺎ ﺳﺒﺒﻬﺎ ﺍﻟﺬﻱ ﺳﻨﺒﻴﻨﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲُ ﺗﻌﺎﱃ ..
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﹼ ﻛﻠﻤﺔ ﺟﻨﺎﺕ ﻭﻣﺸﺘﻘﹼﺎﺎ ﻫﻲ ﺍﻟﱵ ﺗﻘﺎﺑـﻞ ﻛﻠﻤـﺔ ﺟﻬـﻨﻢ ﺍﻟـﱵ ﻻ
ﻣﺸﺘﻘﹼﺎﺕ ﳍﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..ﻭﺇﻥﹼ ﺍﻟﻘﻮﻝ ﺑﺄﻥﹼ ﻛﻠﻤـﺔ ) _ ) ( ×p¨Yyﺑﺼـﻴﻐﺔ ﺍﳌﻔـﺮﺩ (
ﻭﻣﺸﺘﻘﺎﺎ ﺗﻘﺎﺑﻞ ﻛﻠﻤﺔ ) _ ، ( 4 æL©èygyﻫﻮ ﻗﻮﻝﹲ ﻏﲑ ﺳﻠﻴﻢ ،ﻭﻧﺎﺗﺞ ﻋﻦ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺣﻘﻴﻘـﺔ
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
..ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻠﻤﺔ ) ( ( ÏN$¨Zyfø9$#ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﺗﺮﺩ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﺮﻓﺔﹰ ﺑﺄﻝ
) Mçlm; ( ÏN$¨Zyfø9$# ÏN$|Ê÷ru‘ ’Îû ÏM»ysÎ=»¢Á9$# (#qè=ÏJtãur (#qãZtB#uä z`ƒÏ%©!$#ur ﺍﻟﺘﻌﺮﻳﻒ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ..
] ( 玕Î6s3ø9$# ã@ôÒxÿø9$# uqèd y7Ï9ºsŒ 4 öNÎgÎn/u‘ y‰YÏã tbrâä!$t±o„ $¨Bﺍﻟﺸﻮﺭﻯ ، [ ٢٢ :ﻓﻨﺮﺍﻫﺎ ﻣﻀﺎﻓﺔ
ﻟﻜﻠﻤﺔ ) ‘ ، ( N$|Ê÷ruﻭﻟﻴﺴﺖ ﻣﺴﺘﻘﻠﹼﺔ ﻋﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ .. ( ( ÏN$¨Zyfø9$# ÏN$|Ê÷ru‘ ’Îû ) :
..ﻭﳑﺎ ﻳﺆﻛﹼﺪ ﺻﺤﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ﰲ ﺇﺩﺭﺍﻙ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ) ، ( ( ÏN$¨Zyfø9$#
ﺍﻟﻮﺣﻴﺪﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺗﺮﹺﺩ ﻣﻌﺮﻓﺔﹰ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒ ﻣﻦ ﺑﲔ ﻛﻠﻤﺔ ) _ ، ( ×M»¨Yyﻫﻮ
ﺭﲰﻬﺎ ﺍﳌﺨﺘﻠﻒ ﻋﻦ ﺭﺳﻢ ﺑﻘﻴﺔ ﻛﻠﻤﺔ ) _ ( ×M»¨Yyﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ :
) ( ( ÏN$¨Zyfø9$#ﺗﺮﺩ ﺑﺮﺳﻢ ﺣﺮﻑ ﺃﻟﻒ ﺑﲔ ﺣﺮﰲ ﺍﻟﻨﻮﻥ ﻭﺍﻟﺘﺎﺀ ،ﺑﻴﻨﻤﺎ ﻛﻠﻤﺔﹸ ) _( ×M»¨Yy
ﺍﻷﺧﺮﻯ ﺗﺮﺳﻢ ﺩﻭﻥ ﻫﺬﺍ ﺍﳊﺮﻑ ..
..ﻭﻻ ﺃﺭﻳﺪ ﺍﻹﻃﺎﻟﺔ ،ﻓﻬﺬﻩ ﺍﻷﻣﺜﻠﺔ ﻟﻴﺴﺖ ﻣﻦ ﺑﺎﺏ ﺍﳊﺼﺮ ،ﻭﻣﺸﻜﻠﺔﹸ ﺑﻌﻀـﻬﻢ ﺃـﻢ
ﳛﺴﺒﻮﻥ ﻋﻤﻖ ﺩﻻﻻﺕ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ﺑﻄﻮﻝﹺ ﺃﻧﻮﻓﻬﻢ ،ﻭﻣﺸﻜﻠﺔﹸ ﺑﻌﻀـﻬﹺﻢ ﺍﻵﺧـﺮ ﻣﻤـﻦ
ﳛﺴﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺃﻭﺻﻴﺎﺀ ﻋﻠﻰ ﺩﻳﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻇﻠﱠﻪ ﰲ ﺍﻷﺭﺽ ،ﻣﻘﺪﻣﲔ ﺍﻟﺘـﺎﺭﻳﺦ ﻭﺍﻟﻘـﺎﻝ
ﻭﺍﻟﻘﻴﻞ ﻣﻌﻴﺎﺭﺍﹰ ﳊﺪﻭﺩ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..ﻣﺸﻜﻠﺘﻬﻢ ..ﺃﻢ ﳛﺴﺒﻮﻥ ﻋﻤﻖ ﺩﻻﻻﺕ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻄﻮﻝ ﳊﺎﻫﻢ ،ﻭﲟﺴﺎﺣﺔ ﻋﺒﺎﺀﺍﺕ ﻣﺸﺎﳜﻬﻢ ..ﻓﺴﻮﺍﺀٌ ﻫـﺆﻻﺀ ﺃﻡ ﻫـﺆﻻﺀ
ﻳﺤﺎﺭﺑﻮﻥ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ ﺍﳊﻖ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻷﻧﺔ ﻣﻌﻴﺎﺭ ﳎـﺮﺩ ﻳﺴـﻘﻂﹸ ﺃﺻـﻨﺎﻣﻬﻢ
ﺍﻟﻔﻜﺮﻳﺔ ..
..ﻋﻨﺪﻣﺎ ﻳﺪﺭﻙ ﻫﺆﻻﺀ ﻭﻫﺆﻻﺀ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﻣﻌﻴﺎﺭ ﻣﺎ ﲢﻤﻞﹸ ﻛﻠﻤﺎﺗﻪ ﻭﲨﻠﹸﻪ ﻣﻦ
ﻣﻌﺎﻥ ، ﺣﲔ ﺫﻟﻚ ﻳﺪﺭﻛﻮﻥ ﻋﻤﻖ ﺗﻘﺎﺑﻞ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻫـﺬﺍ ﺍﻟﺒﻌـﺪ ﺍﻹﻋﺠـﺎﺯﻱ ،
ﻭﻳﺪﺭﻛﻮﻥ ﻋﻤﻖ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﺳﻨﺘﺤﺪﺙ ﻋﻨﻬﺎ ﺇﻥ ﺷﺎﺀَ ﺍﷲُ ﺗﻌﺎﱃ ..
ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﻋﱪ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥﱠ ﻫﻨﺎﻙ ﺗﻄﺎﺑﻘﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺑﲔ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ﺍﳌﻨﻈـﻮﺭ )
ﺍﻟﻜﻮﻥ ( ﻭﻛﺘﺎﺑﻪ ﺍﳌﻘﺮﻭﺀ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ،ﻭﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻈﺮﻳﺔ ﺷﺎﻣﻠﺔ
ﲢﻤﻠﻬﺎ ﲨﻴﻊ ﻛﻠﻤﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻤﺠﻤﻮﻉ ﺃﻱ ﻛﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺳـﺮ
ﻳﺘﻌﻠﹼﻖ ﲜﻮﻫﺮ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺗﺼﻔﻪ ﻭﺗﺴﻤﻴﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﻭﲝﻘﻴﻘﺘﻪ ..
ﺇﻥﱠ ﺇﺩﺭﺍﻛﻨﺎ ﻷﺳﺮﺍﺭ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺣﻘﺎﺋﻘﻪ ،ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺗﻄﻮﺭﻧﺎ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳊﻀـﺎﺭﻱ ،
ﻟﺬﻟﻚ ﻓﺈﻥﱠ ﺇﺩﺭﺍﻛﻨﺎ ﳌﺎ ﻳﻌﻨﻴﻪ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﺃﻱ ﻛﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻳﺘﻌﻠﹼـﻖ ﺑﺈﺩﺭﺍﻛﻨـﺎ
ﻟﻠﺤﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ..
ﻟﻮ ﻗﻠﻨﺎ ﻟﻸﺟﻴﺎﻝ ﺍﻟﺴﺎﺑﻘﺔ ﺇﻥﱠ ﻧﺴﺒﺔ ﻭﺭﻭﺩ ﻛﻠﻤﱵ ) ﺍﻟﱪ ،ﻳﺒﺴﺎﹰ ( ﻣﻦ ﺟﻬﺔ ﻭﻛﻠﻤﺔ ) ﺍﻟﺒﺤﺮ
ﺍﳌﻌﺮﻓﺔ ( ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ،ﻤﻮﻋﻬﻤﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻲ ( ٢٩ ) :ﺑﺎﳌﺎﺋـﺔ ﻭ( ٧١ )
ﺑﺎﳌﺎﺋﺔ ﺗﻘﺮﻳﺒﺎﹰ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ،ﻓﺈﻥﱠ ﺫﻟﻚ ﻻ ﻳﻌﲏ ﳍﻢ ﺷﻴﺌﺎﹰ ..ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺍﹸﻛﺘﺸﻔﹶﺖ ﻧﺴﺒﺔ ﺍﻟﻴﺎﺑﺴﺔ
ﻭﺍﳌﺎﺀ ﻋﻠﻰ ﺳﻄﺢ ﺍﻟﻜﺮﺓ ﺍﻟﺮﺿﻴﺔ ،ﻭﻫﻲ ﻣﻘﺎﺭﺑﺔ ﻛﺜﲑﺍﹰ ﳍﺬﻩ ﺍﻟﻨﺴﺒﺔ ،ﻋﻨﺪ ﺫﻟﻚ ﻇﻬﺮﺕ ﻋﻈﻤﺔ
ﺍﻹﻋﺠﺎﺯ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺃﺻﺒﺤﺖ ﻧﺴﺒﺔ ﻭﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ) ﺍﻟﱪ ،ﻳﺒﺴﺎﹰ ،ﺍﻟﺒﺤﺮ
( ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﳍﺎ ﻣﻌﲎ ﻳﺪﻝﹼ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ،ﰲ ﺍﻟﺘﻄﺎﺑﻖ ﺍﻟﺘﺎﻡ ﺑﲔ ﻛﺘـﺎﰊ
ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻘﺮﻭﺀ ﻭﺍﳌﻨﺸﻮﺭ ..
ﻓﻤﺠﻤﻮﻉ ﻭﺭﻭﺩ ﺃﻱ ﻛﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻫﻮ ﺳﺮ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻷﺳﺮﺍﺭ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﲣﺺ
ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺴﻤﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﻭﺇﻥﱠ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺟﻴﻞﹴ ﻣﻦ ﺍﻷﺟﻴﺎﻝ ﳍﺬﺍ ﺍﻟﺴﺮ ، ﻳﻌـﲏ ﺃﻥﱠ
ﻫﺬﺍ ﺍﳉﻴﻞ ﱂ ﻳﺼﻞ ﺇﱃ ﺇﺩﺭﺍﻙ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻮﻧﻴﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
ﻟﻨﻘﻒ ﻋﻨﺪ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ..
ﻳﺘﺼﻮﺭ ﺍﻟﻜﺜﲑﻭﻥ ﺃﻥﱠ ﻛﻠﻤﱵ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﳚﺐ ﺃﻥ ﺗﻜﻮﻧﺎ ﻣﺘﻨﺎﻇﺮﺗﲔ ﰲ ﳎﻤﻮﻉ ﻭﺭﻭﺩﳘﺎ
ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻷﻧﻬﻢ ﻳﻈﻨﻮﻥ ﺃﻥﱠ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ﺍﻟﻠﻴﻞ ﰲ ﻛﺘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ﺗﻘﺎﺑـﻞ
ﺩﻻﻻﺕ ﻛﻠﻤﺔ ﺍﻟﻨﻬﺎﺭ ...ﺇﻥﱠ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺗﻨﺒﻊ ﻣﻦ ﳐﻴﻼﺕ ﳏﺪﻭﺩﺓ ﺑﺈﻃﺎﺭ ﻣﻌـﺎﺭﻑ
ﺟﻴﻞﹴ ﻣﻦ ﺍﻷﺟﻴﺎﻝ ،ﻭﺗﻨﺒﻊ ﻣﻦ ﻣﻔﺎﻫﻴﻢ ﻣﻌﻴﻨﺔ ﺳﺠﻴﻨﺔ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻔﻠﻜﻲ ﺍﻟﺬﻱ ﳝﻠﻜﻪ ﻫﺬﺍ ﺍﳉﻴـﻞ
ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻜﻮﻧﻴﺔ ..
ﺇﻥﱠ ﻣﻦ ﻳﺮﻳﺪ ﻓﻬﻢ ﺃﺳﺮﺍﺭ ﳎﻤﻮﻉ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﲣﺺ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻔﻠﻜﻴﺔ ،ﻋﻠﻴﻪ
ﺃﻭﻻﹰ ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﻠﻜﻴﺎﹰ ،ﻭﻓﻬﻢ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺮﲰﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،
ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻌﻮﺩ ﺇﱃ ﳎﺎﻣﻴﻊ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻓﻴﺠﺪﻫﺎ ﻣﻄﺎﺑﻘـﺔ ﻭﺑﺸـﻜﻞﹴ
ﻣﻄﻠﻖﹴ ﻟﻠﺤﻘﺎﺋﻖ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﱵ ﺗﺤﻴﻂ ﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
ﻛﻠﻤﺔ ﺍﻟﻠﻴﻞ ﺗﻔﻴﺪ ﺩﻻﻻﺕ ﺍﻟﻈﻼﻡ ،ﻭﻛﻠﻤﺔ ﺍﻟﻨﻬﺎﺭ ﺗﻔﻴﺪ ﺩﻻﻻﺕ ﺍﻟﻀﻴﺎﺀ ..
) ] ( 4 $¸JÎ=ôàãB È@ø‹©9$# z`ÏiB $YèsÜÏ% óOßgèdqã_ãr ôMuŠÏ±øîé& !$yJ¯Rr(x.ﻳﻮﻧﺲ [ ٢٧ :
) ] ( 4 #·•ÅÁö6ãB u‘$yg¨Y9$#ur ÏmŠÏù (#qãZà6ó¡oKÏ9 Ÿ@øŠ©9$# ãNä3s9 Ÿ@yèy_ “Ï%©!$# uqèdﻳﻮﻧﺲ [ ٦٧ :
ZouŽÅÇö7ãB Í‘$pk¨]9$# sptƒ#uä !$uZù=yèy_ur È@ø‹©9$# sptƒ#uä !$tRöqysyJsù ( Èû÷ütGtƒ#uä u‘$pk¨]9$#ur Ÿ@ø‹©9$# $uZù=yèy_ur )
] ( 4 z>$|¡Ïtø:$#ur tûüÏZÅb¡9$# yŠy‰tã (#qßJn=÷ètGÏ9ur óOä3În/§‘ `ÏiB WxôÒsù (#qäótGö;tGÏj9ﺍﻹﺳﺮﺍﺀ [ ١٢ :
) $ygn=ø‹s9 |·sÜøîr&ur ÇËÑÈ $yg1§q|¡sù $ygs3ôJy™ yìsùu‘ ÇËÐÈ $yg8oYt/ 4 âä!$uK¡¡9$# ÏQr& $¸)ù=yz ‘‰x©r& ÷LäêRr&uä
( ﺗﻌﲏ :ﳚﻌﻞ ﺍﻟﻠﻴﻞﹶ ﺍﻟﻨﻬﺎﺭ ﻛﺎﻟﻐﺸﺎﺀ ، u‘$pk¨]9$# Ÿ@ø‹©9$# ÓÅ´øóムﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
ﻓﺎﻟﺘﻐﺸﻴﺔ ﻭﺍﻹﻏﺸﺎﺀ ﻫﻲ ﺇﻟﺒﺎﺱ ﺍﻟﺸﻲﺀ ﺍﻟﺸﻲﺀ ،ﻭﺍﻟﻐﺸﺎﺀ ﻫﻮ ﻏﻄﺎﺀ ،ﻭﺍﺳﺘﻐﺸﻰ ﺛﻴﺎﺑﻪ ﻭﺗﻐﺸﻰ
ﺎ ،ﺗﻐﻄﹼﻰ ﺎ ﻛﻲ ﻻ ﻳﺮﻯ ﻭﻻ ﻳﺴﻤﻊ ..
) ] ( ( ×ouq»t±Ïî öNÏdÌ•»|Áö/r& #’n?tãurﺍﻟﺒﻘﺮﺓ [ ٧ :
) & ] ( 4 tbqãYÎ=÷èム$tBur šcr•ŽÅ£ãƒ $tB ãNn=÷ètƒ óOßgt/$uŠÏO tbqà±øótGó¡o„ tûüÏm Ÿwrﻫﻮﺩ [ ٥ :
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( $ZW•ÏWym ¼çmç7è=ôÜtƒ u‘$pk¨]9$# Ÿ@ø‹©9$# ÓÅ´øóãƒﺗﻌﲏ ﺃﻥﱠ ﺍﻟﻈﻼﻡ
ﺍﳌﻠﺘﺤﻢ ﻣﻊ ﺍﻟﻨﻬﺎﺭ ﰲ ﺍﻟﻔﺮﺍﻍ ﺍﻟﻜﻮﱐ ) ﺍﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ ( ﻳﻐﻄﹼﻲ ﺍﻟﻨﻬﺎﺭ ﻭﻳﺴﺘﺮﻩ ..ﻭﻋﻨﺪ ﻓﺼـﻞ
ﻋﻨﺼﺮﻱ ﺍﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ ) ﺍﻟﻨﻬﺎﺭ +ﺍﻟﻈﻼﻡ ( ﻳﻈﻬﺮ ﻛﻞﱡ ﻋﻨﺼﺮﹴ ﻟﻮﺣﺪﻩ ،ﻓﻌﻨﺪ ﺭﻓﻊ ﺍﻟﻐﺸـﺎﻭﺓ )
ﺍﻟﻈﻼﻡ ( ﻋﻦ ﺍﻟﻨﻬﺎﺭ ،ﻳﻈﻬﺮ ﺍﻟﻨﻬﺎﺭ ﻭﺍﺿﺤﺎﹰ ﺟﻠﻴﺎﹰ ..
ﻭﺣﺴﺐ ﻣﺎ ﺗﻘﺪﻡ ﳝﻜﻦ ﺻﻴﺎﻏﺔ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﻜﻮﻧﻴﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ :
ﻝ=ﻥ+ﻅ
ﻝ=ﻥ+ﻅ
ﻓﻀﻮﺀ ﺍﻟﻨﻬﺎﺭ )) ﻗﺒﻞ ﺳﻠﺨﻪ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭﺩﺧﻮﻟﻨﺎ ﰲ ﺍﻟﻈﻼﻡ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﺴﻠﺦ (( ﻛﺎﻥ
ﻣﺘﺪﺍﺧﻼﹰ ﻣﻊ ﺍﻟﻈﻼﻡ ،ﻭﱂ ﳓﺼﻞ ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻈﻼﻡ ﺇﻻﹼ ﺑﻌﺪ ﲢﻠﻴﻞ ﺍﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ ﺇﱃ ﻋﻨﺼﺮﻳﻪ
ﺍﻷﺳﺎﺳﻴﲔ ،ﻭﺇﺧﺮﺍﺟﹺﻬﻤﺎ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺪﺍﺧﻞ ﺑﻴﻨﻬﻤﺎ ..ﻓﺎﻟﻠﻴﻞ ﻗﺒﻞ ﺳﻠﺦ ﺍﻟﻨﻬﺎﺭ ﻣﻨﻪ ﻛﺎﻥ
ﻣﺸﺘﻤﻼﹰ ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻈﻼﻡ ،ﻭﺑﻌﺪ ﺳﻠﺦ ﺍﻟﻨﻬﺎﺭ ﺑﻘﻲ ﺍﻟﻈﻼﻡ ..
ﻟﻨﻌﺪ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻟﻨﻨﻈﺮ ﰲ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻛﻠﻤﺎﺕ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﻜﻮﻧﻴﺔ ..ﻟﻘﺪ
ﻭﺭﺩ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺕ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ﺍﻟﺘﺎﱄ ..
) .. ( ٧٤ ) = ( ١ ) ( @ø‹n=Î/ ) + ( ٧٣ ) ( @øŠ©9$#
.. ( ١ ) ( u’Í<$uŠs9
) ، [ ( tbqßJÎ=ôà•Bﻻ ﺗﺪﺧﻞ ﰲ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﻜﻮﻧﻴﺔ ،ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ ،ﻷﻧﻨﺎ ﻧﻨﻈﺮ ﺇﱃ ﻫﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ ﺑﺸﻜﻞﹴ ﻋﺎﻡ ، ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻷﺭﺽ ﻭﻋﻦ ﲢﻠﻴﻞ ﻫﺬﺍ ﺍﻟﻠﻴﻞ ﺍﻟﻜﻮﱐ
ﻋﻠﻰ ﺳﻄﺤﻬﺎ ..ﻭﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ) ( $ygn=ø‹s9ﺗﺪﺧﻞ ﰲ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﻜﻮﻧﻴﺔ ﻭﻓﻖ ﻣﻨﻈﺮﻭﻧﺎ ﻫﺬﺍ ،
ﻷﻧﻬﺎ ﺗﺘﻌﻠﹼﻖ ﺑﺎﻟﺴﻤﺎﺀ ﺑﺸﻜﻞﹴ ﻋﺎﻡ..
) $ygn=ø‹s9 |·sÜøîr&ur ÇËÑÈ $yg1§q|¡sù $ygs3ôJy™ yìsùu‘ ÇËÐÈ $yg8oYt/ 4 âä!$uK¡¡9$# ÏQr& $¸)ù=yz ‘‰x©r& ÷LäêRr&uä
، [ ( tbqßJÎ=ôà•Bﻫﻲ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﻳﻈﻬﺮﻫﺎ – ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻨﻈﻮﺭ – ﻋﻠﻰ ﺳﻄﺢ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ
،ﻭﺑﺎﻟﻌﻮﺩﺓ ﺇﱃ ﳎﻤﻮﻉ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻧﺮﻯ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﳏﻘﹼﻘﺎﹰ ﻗﺮﺁﻧﻴﺎﹰ ..
5 $Šu 9s ) + ( ٨ ) ( '#s ‹ø 9s ) + ( ٥ ) ( x
١٧ = ( ١ ) ( ’u <Í $Šu 9s ) + ( ٣ ) ( A ) ¸ ‹ø 9s
..ﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻘﺮﻭﺀ ،ﻭﳛﻤﻞ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ﻛﻤﺎ ﻳﺒﻴﻦ
ﻣﱰﹼﻟﻪ ﺟﻞﱠ ﻭﻋﻼ ] ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRur ) ..ﺍﻟﻨﺤﻞ ، [ ٨٩ :ﻓﻤﻦ
ﺍﳌﺆﻛﱠﺪ ﺃﻥﱠ ﻧﺼﻮﺻﻪ ﲢﻤﻞﹸ ﺇﺷﺎﺭﺍﺕ ﳌﺎﻫﻴﺎﺕ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﱵ ﺗﻨﺘﻈﻢ ﻭﻓﻘﻬﺎ ﺍﳌﺴﺎﺋﻞ ﺍﶈﻤﻮﻟﺔ ﺬﻩ
ﺍﻟﻨﺼﻮﺹ ..
ﻭﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺗﺘﺠﻠﹼﻰ ﺑﺄﺑﻌﺎﺩ ﺇﻋﺠﺎﺯﻳﺔ ﻛﺜﲑﺓ ،ﻟﻜﻞﱟ ﻣﻨﻬﺎ ﺣﺪﻭﺩﻩ ﺍﻟﱵ ﲤﻴﺰﻩ ﻋﻦ
ﺍﻷﺑﻌﺎﺩ ﺍﻷُﺧﺮﻯ ،ﻭﺫﻟﻚ ﺣﺴﺐ ﺍﻟﺘﻌﻠﹼﻖ ﲜﻮﺍﻧﺐ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ..ﻓﻬﻨﺎﻙ
ﺗﻌﻠﱡﻖ ﲟﺠﻤﻮﻉ ﻭﺭﻭﺩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻛﻜﻞ ،ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ،ﻭﻫﻨﺎﻙ
ﺗﻌﻠﱡﻖ ﲟﺠﻤﻮﻉ ﻛﻠﻤﺎﺕ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻛﻤﺎ ﺳﻨﺮﻯ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ،
ﻭﻫﻨﺎﻙ ﺗﻌﻠﱡﻖ ﲟﺠﻤﻮﻉ ﻛﻠﻤﺎﺕ ﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﻫﻨﺎﻙ ﺗﻌﻠﱡﻖ ﲟﺠﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﰲ
ﺍﻟﻨﺺ ، ﻭﻫﻨﺎﻙ ﺗﻌﻠﱡﻖ ﲟﺠﻤﻮﻉ ﺣﺮﻭﻑ ﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﻫﻨﺎﻙ ﺗﻌﻠﱡﻖ ﺑﺎﻟﻘﻴﻢ ﺍﻟﻌﺪﺩﻳﺔ
ﻟﻠﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺣﺴﺐ ﺃﲜﺪﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﻨﺎﻙ ...ﻭﻫﻨﺎﻙ
...ﻭﻫﻨﺎﻙ ..
..ﻭﺳﻨﻘﻒ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻋﻨﺪ ﺑﻌﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ،ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺕ
ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﺗﺎﻣﺎﹰ ﻣﻊ ﺟﺎﻧﺐﹴ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﳌﺴﺄﻟﺔ ﺍﶈﻤﻮﻟﺔ ﺑﻪ ،ﻭﻛﻴﻒ ﺃﻥﱠ ﻫﺬﺍ
ﺍﻤﻮﻉ ﳜﺘﺰﻝﹸ ﺳﺮ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ،ﻭﺗﺸﲑ ﻛﻞﱡ ﻛﻠﻤﺔ ﺇﱃ ﻭﺍﺣﺪﺓ ﻣﻦ ﻭﺍﺣﺪﺍﺕ ﻫﺬﺍ ﺍﻟﺴﺮ ..
ﻭﺳﻨﺘﻌﺮﺽ ﻟﺒﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻜﺮﳝﺔ ،ﻟﻨﺮﻯ – ﻣﻦ ﺧﻼﳍﺎ – ﻫﺬﺍ ﺍﻟﺒﻌﺪ
ﺍﻹﻋﺠﺎﺯﻱ ،ﺣﻴﺚ ﺟﺎﻧﺐ ﺍﺭﺗﺒﺎﻃﻬﺎ ﻫﻮ ﲟﺠﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺰﻣﻦ ﺍﻟﱵ ﲣﺺ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ..
ﻭﻣﺎ ﻧﺮﻳﺪ ﻗﻮﻟﻪ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺃﻥﱠ ﺍﺧﺘﻴﺎﺭﻧﺎ ﳍﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺩﻭﻥ ﻏﲑﻫﺎ ﻧﺎﺗﺞ ﻋﻦ ﻋﻠﻤﻨﺎ ﺍﳌﹸﺴﺒﻖ
ﲟﺠﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺰﻣﻦ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺬﻩ ﺍﳌﺴﺎﺋﻞ ..
ﻟﻘﺪ ﺍﺧﺘﺮﻧﺎ ﻣﺴﺎﺋﻞ ﺫﺍﺕ ﺟﺎﻧﺐ ﻣﺮﺗﺒﻂ ﺑﺄﻋﻤﺎﺭ ﺍﳌﺮﺳﻠﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ،ﺗﻠﻚ ﺍﻷﻋﻤﺎﺭ
ﺍﻟﱵ ﻧﻌﺮﻓﻬﺎ ﻣﺴﺒﻘﺎﹰ ..ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ – ﺃﺑﺪﺍﹰ – ﺃﻥﱠ ﻛﻞﱠ ﻧﺺ ﻳﺘﺤﺪﺙ ﻋﻦ ﺍﳌﹸﺮﺳـﻠﲔ ﻋﻠـﻴﻬﻢ
ﺍﻟﺴﻼﻡ ،ﳛﻤﻞﹸ – ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ – ﺻﻮﺭﺓ ﺟﺎﻧﺐ ﻭﺍﺣﺪ ﻫﻮ ﺍﻻﺭﺗﺒﺎﻁ ﲟﺠﻤﻮﻉ
ﻭﺍﺣﺪﺍﺕ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﺍﳌﺮﺳﻠﻮﻥ ..ﺇﻥﱠ ﻫﻨﺎﻙ ﺟﻮﺍﻧﺐ ﻭﺃﺳﺮﺍﺭﺍﹰ ﻛـﺜﲑﺓ ﺗﺼـﻔﻬﺎ
ﻭﺗﺼﻮﺭﻫﺎ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﳌﹸﺮﺳﻠﲔ ،ﻭﻟﻜﻦ ﻋﺪﻡ ﻣﻌﺮﻓﺘﻨﺎ ﲜﻮﻫﺮ ﻫـﺬﻩ
ﺍﳉﻮﺍﻧﺐ ﻭﺃﺳﺮﺍﺭﻫﺎ ،ﻫﻮ ﻣﺎ ﺩﻓﻌﻨﺎ ﻻﺧﺘﻴﺎﺭ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺮﺗﺒﻄﺔ ﻣﻊ ﺍﳉﺎﻧﺐ ﺍﻟﺰﻣﲏ ﺍﳌﻌﺮﻭﻑ ..
..ﻭﰲ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﻻ ﺑﺪ ﺃﻥ ﻧﺸﲑ ﺇﱃ ﺃﻥﱠ ﻣﻌﻴﺎﺭ ﺣﺴﺎﺏﹺ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻫـﻮ
ﺃﻥﹾ ﺗﻜﻮﻥﹶ ﻣﻜﻮﻧﺔﹰ ﻣﻦ ﺣﺮﻓﲔ ﺃﻭ ﺃﻛﺜﺮ ،ﻭﺃﻥﹾ ﺗﻜﻮﻥﹶ ﻣﺴﺘﻘﻠﱠﺔﹰ ﰲ ﺍﻟﺮﺳﻢﹺ ﺍﻟﻘﺮﺁﱐ ،ﻭﻟﺬﻟﻚ ﻓﻮﺍﻭ
ﺍﻟﻌﻄﻒ ﻟﻴﺲ ﻛﻠﻤﺔﹰ ﻗﺮﺁﻧﻴﺔ ،ﻭﻳﻜﻮﻥ ﻭﺍﻭ ﺍﻟﻌﻄﻒ ﺗﺎﺑﻌﺎﹰ – ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ – ﻟﻠﻜﻠﻤـﺔ ﺍﻟـﱵ
ﻳﻠﺘﺼﻖ ﺎ ..
ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﺃﻥﱠ ﳎﻤﻮﻉ ﺍﻵﻳﺎﺕ ﺍﳊﺎﻣﻠﺔ ﻷﲰﺎﺀ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰲ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ) ( ٣٣ﺁﻳﺔ ،ﻭﺫﻟﻚ ﻳﺴﺎﻭﻱ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﺍﻟﱵ ﻟﺒﺜﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ
ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ..
ﻫﺬﺍ ﺍﻟﺴﺮ ﺍﳌﺘﻌﻠﱢﻖ ﲟﺠﻤﻮﻉ ﺳﲏ ﻟﺒﺜﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ،ﻧﺮﺍﻩ ﻣﺘﻌﻠﱢﻘﺎﹰ
ﲟﺠﻤﻮﻉ ﻛﻠﻤﺎﺕ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳊﺎﻣﻠﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ..
tbrã•»yd |M÷zé'¯»tƒ ÇËÐÈ $wƒÌ•sù $\«ø‹x© ÏM÷¥Å_ ô‰s)s9 ÞOtƒö•yJ»tƒ (#qä9$s% ( ¼ã&é#ÏJøtrB $ygtBöqs% ¾ÏmÎ/ ôMs?r'sù )
`tB ãNÏk=s3çR y#ø‹x. (#qä9$s% ( Ïmø‹s9Î) ôNu‘$x©r'sù ÇËÑÈ $|‹Éót/ Å7•Bé& ôMtR%x. $tBur &äöqy™ r&t•øB$# Ï8qç/r& tb%x. $tB
= [ ٣٣ – ٣٠ : ( ] ﻣﺮﱘ$|‹ym ß]yèö/é& tPöqtƒur ÝVqãBr& tPöqtƒur ‘N$Î!ãr tPöqtƒ ¥’n?tã ãN»n=¡¡9$#ur ÇÌËÈ
.. ﻛﻠﻤﺔ٣٣
( ﺗﺸﲑ ﺇﱃ ﻭﺍﺣﺪﺓ ﻣﻦ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺰﻣﻦ ) ﺳـﻨﺔﺇﺫﺍﹰ ﻛﻞﱡ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﻫﺬﺍ ﺍﻟﻨﺺ
ﻥ ﻫﺬﺍ ﺍﻟﻨﺺﻜﻮ ( ﺍﻟﱵ ﺗ٣٣ ) ﻓﺎﻟﻜﻠﻤﺎﺕ ﺍﻝ، ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ
.. ( ﺳﻨﺔ ﺍﻟﱵ ﻋﺎﺷﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ٣٣ ) ﻘﺎﺑﻞ ﺍﻝﺗ
، ﺎﹰ ﻳﺼﻒ ﺍﳌﺴﺄﻟﺔ ﻧﻔﺴـﻬﺎﻥ ﻧﺼ ﻟﺘﻜﻮ، ﻭﺗﺄﰐ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﻠﻲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻣﺒﺎﺷﺮﺓﹰ
.. ﻭﺑﻮﺍﺣﺪﺍﺕ ﻭﺻﻒ ﻭﺗﺴﻤﻴﺔ ﻣﺮﺗﺒﻄﺔ ﲤﺎﻣﺎﹰ ﺑﻌﻤﺮﻩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ
x‹Ï‚-Gtƒ br& ¬! tb%x. $tB ÇÌÍÈ tbrçŽtIôJtƒ ÏmŠÏù “Ï%©!$# Èd,ysø9$# š^öqs% 4 zNtƒö•tB ßûøó$# Ó|¤ŠÏã y7Ï9ºsŒ )
óOä3š/u‘ur ’În1u‘ ©!$# ¨bÎ)ur ÇÌÎÈ ãbqä3u‹sù `ä. ¼çms9 ãAqà)tƒ $yJ¯RÎ*sù #\•øBr& #Ó|Ós% #sŒÎ) 4 ÿ¼çmoY»ysö7ß™ ( 7$s!ur `ÏB
çm1urù'tBur sp¨Yyfø9$# Ïmø‹n=tã ª!$# tP§•ym ô‰s)sù «!$$Î/ õ8ÎŽô³ç„ `tB ¼çm¯RÎ) ( öNà6-/u‘ur ’În1u‘ ©!$# (#r߉ç6ôã$# Ÿ@ƒÏäÂuŽó Î)
.. ﻛﻠﻤﺔ٣٣ = [ ٧٢ : ‘ ( ] ﺍﳌﺎﺋﺪﺓ9 $Á ô BÏ ú
| R&r ` š Ï =Î »à
üJ © =9Ï $Bt ru ( ‘â $Y¨ 9#$
.. ( ﻛﻠﻤﺔ ﺃﻳﻀﺎﹰ٣٣ ) ﻟﻮﺟﺪﻧﺎﳘﺎ ﺍﻟﻜﺮﳝﺔ ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ﳍﺬﻩ ﺍﻵﻳﺔ..
óO©9 bÎ)ur 4 Ó‰Ïnºur ×m»s9Î) HwÎ) >m»s9Î) ô`ÏB $tBur ¢ 7psW»n=rO ß]Ï9$rO ©!$# žcÎ) (#þqä9$s% tûïÏ%©!$# t•xÿŸ2 ô‰s)©9 )
šcqç/qçGtƒ Ÿxsùr& ÇÐÌÈ íOŠÏ9r& ëU#x‹tã óOßg÷YÏB (#rã•xÿx. šúïÏ%©!$# £`¡¡yJu‹s9 šcqä9qà)tƒ $£Jtã (#qßgtG^tƒ
.. ﻛﻠﻤﺔ٣٣ = [ ٧٤ – ٧٣ : ( ] ﺍﳌﺎﺋﺪﺓOÒ ‹m
Ï ‘§ ‘Ö qÿ
à î ª #$ ru 4 ¼mç Rt r•ã ÿ
x ! Ï óø Gt ¡
ó „o ru !
« #$ †<n )Î
Ïmø‹n=tã $uZôJyè÷Rr& î‰ö7tã žwÎ) uqèd ÷bÎ) ÇÎÑÈ tbqßJÅÁyz îPöqs% ö/ãf ö@t/ 4 Kwy‰y` žwÎ) y7s9 çnqç/uŽŸÑ $tB 4 uqèd ôQr&
Ÿ ƒäÏ Â•t ™
.. ﻛﻠﻤﺔ٣٣ = [ ٥٩ – ٥٧ : @ ( ] ﺍﻟﺰﺧﺮﻑ ó )Î Ó
û _Í 6t 9jÏ x
W Ws Bt mç »Yo =ù èy _
y ru
ﺔ ﺍﻟﻘﺮﺁﻥﻦ ﻟﻨﺎ ﻣﻬﻤ ﻳﺒﻴ ﻋﱪ ﺣﺪﻳﺚ، ﺁﺧﺮ ﻳﺼﻒ ﻣﺴﺄﻟﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡﻭﻫﺬﺍ ﻧﺺ
.. ﺨﺬ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﺪﺍﹰ ﺇﻧﺬﺍﺭ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺍﺗ، ﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻤﻦ ﻣﻬﻤ، ﺍﻟﻜﺮﱘ
ôNuŽã9x. 4 óOÎgͬ!$t/Ky Ÿwur 5Où=Ïæ ô`ÏB ¾ÏmÎ/ Mçlm; $¨B ÇÍÈ #V$s!ur ª!$# x‹sƒªB$# (#qä9$s% šúïÏ%©!$# u‘É‹Zãƒur )
#’n?tã y7|¡øÿ¯R ÓìÏ‚»t/ y7¯=yèn=sù ÇÎÈ $\/É‹x. žwÎ) šcqä9qà)tƒ bÎ) 4 öNÎgÏdºuqøùr& ô`ÏB ßlã•øƒrB ZpyJÎ=Ÿ2
.. ﻛﻠﻤﺔ٣٣ = [ ٦ – ٤ : ( ] ﺍﻟﻜﻬﻒ$ÿ¸ ™ Ï ƒ‰
y &r ] Ï Û
y 9ø #$ #‹ y /Î #( qZã BÏ s÷ ƒã O
x »g ó 9© b)Î N
ö d
Ï •Ì »Or #äu
( ﺍﻟﱵ ﻟﺒﺜﻬﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺭﻓﻌﻪ ﺇﱃ٣٣ ) ( ﻛﻠﻤﺔ ﺗﻘﺎﺑﻞ ﺍﻟﺴﻨﲔ ﺍﻝ٣٣ ) ﻭﺃﻳﻀﺎﹰ..
.. ﺍﻟﺴﻤﺎﺀ
..ﺇﻥﱠ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻗﻮﻝﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﻗﻮﻝﹺ ﺍﻟﺒﺸﺮ ،ﻳﻮﺍﺯﻱ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ
ﺍﻟﺒﺸﺮ ..ﻓﺎﻟﺒﺸﺮ ﰲ ﳊﻈﺔ ﺍﻹﺩﺭﺍﻙ ﺫﺍﺎ ﺍﻟﱵ ﻳﻠﻔﻈﻮﻥ ﺎ ﻗﻮﻟﹶﻬﻢ ،ﺃﻭ ﻳﺴﻤﻌﻮﻥ ﻗﻮﻝﹶ ﻏﲑﹺﻫﻢ ،
ﻻ ﻳﻤﻜﻨﻬﻢ ﺗﺼﻮﺭ ﺃﻛﺜﺮ ﻣﻦ ﻣﻌﲎ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻮﺍﺣﺪﺓ ،ﻭﻻ ﻳﻤﻜﻨﻬﻢ ﰲ ﳊﻈﺔ ﺍﻹﺩﺭﺍﻙ ﻫﺬﻩ
ﺗﺼﻮﺭ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻠﻰ ﺃﻧﻬﺎ ﻣﻜﻮﻧﺔ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﺩﺍﺧﻠﻴﺔ ،ﲢﻤﻞﹸ ﻛﻞﱞ ﻣﻨﻬﺎ ﻣﻌﲎ ﻟﻪ ﺍﺳﺘﻘﻼﻟﻴﺘﻪ
ﻋﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲢﻤﻠﹸﻬﺎ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺍﻷُﺧﺮﻯ ...ﻓﻬﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﻠﻔﻮﻇﺔ ﻣﻦ ﺯﺍﻭﻳﺔ
ﺗﻔﺎﻋﻞﹺ ﺍﻟﺒﺸﺮﹺ ﻣﻌﻬﺎ ،ﻭﰲ ﳊﻈﺔ ﺍﻹﺩﺭﺍﻙ ﺫﺍﺗﻬﺎ ،ﻳﺪﺭﻙ ﻣﻨﻬﺎ ﺍﻟﺒﺸﺮ ﺣﺪﺍﹰ ﻭﺍﺣﺪﺍﹰ ﻣﻦ ﺍﳌﻌﲎ ﻻ
ﻳﺠﺰﺃ ﻣﻦ ﺑﺪﺍﻳﺘﻪ ﺇﱃ ﺎﻳﺘﻪ ..ﻭﻫﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻛﻮﻥﹶ ﺍﻟﺒﺸﺮﹺ ﳏﻜﻮﻣﲔ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ،
ﻭﻛﻮﻥﹶ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﻠﻔﻮﻇﺔ ﺗﻨﻀﺢ ﻣﻦ ﺩﺍﺧﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﻳﺮﲰﻬﺎ ﺑﻜﻠﻤﺎﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ
..
ﻭﻟﻮ ﻓﺮﺿﻨﺎ ﺟﺪﻻﹰ ﺃﻧﻨﺎ ﻧﺮﻳﺪ – ﺃﺛﻨﺎﺀ ﺍﻟﻨﻄﻖ ﺑﻌﺒﺎﺭﺓ ﻣﺎ – ﺗﺼﻮﺭ ﺃﻛﺜﺮ ﻣﻦ ﻣﻔﻬﻮﻡ ﻭﺍﺣﺪ ﰲ
ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ،ﻓﺈﻥﱠ ﺫﻟﻚ ﳛﺘﺎﺝ ﺇﱃ ﺃﻥ ﻧﻔﻠﺖ ﻣﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﳛﻜﻤﻨﺎ ،ﻟﻜﻲ
ﳒﺮﺩ ﻛﻞﱠ ﺻﻮﺭﺓ – ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﻳﻔﺘﺮﺽ ﺃﻥ ﲢﻤﻠﻬﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ – ﻣﻦ ﺯﻣﺎﺎ ﻭﻣﻜﺎﺎ
ﺍﳋﺎﺹ ﺎ ،ﻭﺩﳎﻬﺎ ﻣﻊ ﺑﻘﻴﺔ ﺍﻟﺼﻮﺭ ﺍﻷُﺧﺮﻯ ،ﻭﺍﻟﱵ ﺟﺮﺩﺕ ﲨﻴﻌﻬﺎ ﻣﻦ ﻫﺬﺍ ﺍﻹﻃﺎﺭ ) ﺇﻃﺎﺭ
ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ( ،ﻭﺑﻌﺪ ﺫﻟﻚ ﻧﺪﺧﻞ ﳓﻦ ﻭﻋﺒﺎﺭﺗﻨﺎ ﻫﺬﻩ ﺇﱃ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻟﻨﺠﺪﻫﺎ
ﲢﻤﻞ ﰲ ﻛﻞﱢ ﻣﺮﺓ ﻧﻨﻄﻖ ﺎ ،ﺻﻮﺭﺓﹰ ﳏﺪﺩﺓﹰ ﲟﻜﺎﻥ ﻭﺯﻣﺎﻥ ﻣﺴﺘﻘﻠﱠﲔ ﻋﻦ ﺑﻘﻴﺔ ﺍﻟﺼﻮﺭ ﺍﻟﱵ
ﲢﻤﻠﻬﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ..
ﻭﲟﺎ ﺃﻧﻨﺎ ﳏﻜﻮﻣﻮﻥ ﺑﺈﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻻ ﳝﻜﻨﻨﺎ ﰲ ﺗﻼﻭﺓ ﻭﺍﺣﺪﺓ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺗﺼﻮﺭ
ﺃﻛﺜﺮ ﻣﻦ ﺻﻮﺭﺓ ﻭﺍﺣﺪﺓ ﻭﻣﻔﻬﻮﻡ ﻭﺍﺣﺪ ،ﻣﻦ ﺍﻟﺼﻮﺭ ﻭﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﱵ ﲪﻠﺘﻬﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ،ﺃﺛﻨﺎﺀ
ﲡﺮﻳﺪﻧﺎ ﺇﻳﺎﻫﺎ ﻣﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ..ﻭﺇﻥ ﺃﺭﺩﻧﺎ ﺭﺅﻳﺔ ﺻﻮﺭﺓ ﺃﹸﺧﺮﻯ ﻣﻦ ﺍﻟﺼﻮﺭ ﺍﻟﱵ
ﲪﻠﺘﻬﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﻔﺘﺮﺿﺔ ،ﻋﻠﻴﻨﺎ ﺗﻼﻭﺎ ﻣﻦ ﺟﺪﻳﺪ ﺑﺘﺼﻮﺭ ﺁﺧﺮ ..
ﺇﻥﱠ ﺗﻜﻮﻳﻦ ﻋﺒﺎﺭﺓ ﲢﻤﻞ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻫﻮ ﻣﻦ ﺍﳌﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ،ﻷﻧﻪ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ
– ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ – ﺍﻹﻓﻼﺕ ﻣﻦ ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﻭﺃﻥ ﻳﻌﻴﺸﻮﺍ ﰲ ﳊﻈﺔ ﻭﺍﺣﺪﺓ ﺯﻣﻨﲔ
ﻣﺴﺘﻘﻠﹼﲔ ..ﻟﺬﻟﻚ ..ﰲ ﻛﻼﻡ ﺍﻟﺒﺸﺮ ﻻ ﳝﻜﻦ ﺍﺟﺘﺰﺍﺀ ﺟﺰﺀٍ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺼﻮﺭ ﻣﻔﻬﻮﻣﺎﹰ
ﻣﺎ ،ﻟﺘﺼﻮﻳﺮ ﻣﻔﻬﻮﻡﹴ ﺁﺧﺮ ﻣﺴﺘﻘﻞﱟ ﻋﻦ ﺍﳌﻔﻬﻮﻡ ﺍﻟﺬﻱ ﺗﺼﻮﺭﻩ ﺍﻟﻜﻠﻤﺎﺕ ﳎﺘﻤﻌﺔ ،ﻭﲝﻴﺚ
ﻳﻜﻮﻥ ﻟﻜﻞﱟ ﻣﻦ ﺍﳌﻔﻬﻮﻣﲔ ﺍﺳﺘﻘﻼﻟﻴﺘﻪ ﺍﳋﺎﺻﺔ ﺑﻪ ،ﻭﺍﻧﻌﻜﺎﺱ ﺫﻟﻚ ﰲ ﳎﻤﻮﻉ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ
ﺗﺼﻒ ﻛﻞﱠ ﻣﻔﻬﻮﻡ ﻭﺍﻟﱵ ﺗﻄﺎﺑﻖ ﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ ﺟﻮﻫﺮ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ..
ﻗﺪ ﻳﺘﺼﻮﺭ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﻜﻮﻳﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﲢﻤﻞ ﺻﻮﺭﺓ ﻣﺴﺄﻟﺔ
ﻛﺎﻣﻠﺔ ،ﻭﲝﻴﺚ ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺎ ﻣﻄﺎﺑﻘﺎﹰ ﲤﺎﻣﺎﹰ ﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻘﺎﺑﻠﺔ ،ﻭﰲ
ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﳝﻜﻦ ﺍﺟﺘﺰﺍﺀ ﺟﺰﺀ ﻣﻨﻬﺎ ،ﻭﲝﻴﺚ ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻄﺎﺑﻘﺎﹰ
ﲤﺎﻣﺎﹰ ﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﻳﺼﻔﻬﺎ ﻭﻳﺼﻮﺭﻫﺎ ..
..ﻗﺪ ﻳﺘﺼﻮﺭ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﻜﻮﻳﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ..ﻭﻟﻜﻦ ﻟﻮ ﻋﻠﻢ
ﻫﺆﻻﺀ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻜﻠﻴﺔ ،ﻭﻋﺒﺎﺭﺍﺎ ﺍﳉﺰﺋﻴﺔ ،ﻭﻛﻠﻤﺎﺎ ،ﻭﺣﺮﻭﻓﻬﺎ – ﺇﺫﺍ ﻗﹸﻮﺭﻧﺖ
ﺑﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ – ﻟﻜﻞﱟ ﺍﺭﺗﺒﺎﻃﺎﺗﻪ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﻻ ﻳﻌﻠﻢ ﺣﺪﻭﺩﻫﺎ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ،ﻟﻌﻠﻤﻮﺍ –
ﻋﻠﻰ ﻗﺪﺭ ﻋﻠﻤﻬﻢ – ﻛﻢ ﻫﻮ ﻣﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﺗﻜﻮﻳﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ..
..ﺃﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﺍﳌﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ – ﳒﺪ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓﹶ ﺍﻟﻘﺮﺁﻧﻴﺔﹶ ﺍﳌﹸﺠﺘﺰﺃﺓﹶ
ﻣﻦ ﺃﻱ ﺳﻴﺎﻕﹴ ﻗﹸﺮﺁﱐﱟ ﻣﺤﻴﻂ ﺎ – ﺷﺮﻳﻄﺔ ﺍﻛﺘﻤﺎﻝ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺼﻮﺭﻫﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ
،ﻭﺷﺮﻳﻄﺔ ﻋﺪﻡ ﺍﺧﺘﻼﻓﻬﺎ ﻣﻊ ﺻﻮﺭﺓ ﻗﺮﺁﻧﻴﺔ ﺃﹸﺧﺮﻯ – ﳒﺪﻫﺎ – ﺃﻋﲏ ﺍﻟﻌﺒﺎﺭﺓ ﺍﺘﺰﺃﺓ – ﲢﻤﻞﹸ
ﻣﻌﲎ ﻣﺴﺘﻘﻼﹰ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﻟﻨﺺ ﺍﶈﻴﻂﹸ ﺎ ﻭﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﰲ ﻭﺻﻒ ﻭﺗﺼﻮﻳﺮ
ﻣﺴﺄﻟﺔ ﻣﺎ ،ﻭﻣﺴﺘﻘﻼﹰ – ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ – ﻋﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﲢﻤﻠﹸﻬﺎ ﻋﺒﺎﺭﺍﺕ ﻫﺬﺍ ﺍﻟﻨﺺ ..ﻭﰲ
ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ،ﻫﺬﺍ ﺍﳌﻌﲎ ﺍﳌﺴﺘﻘﻞﱡ ﻫﻮ ﺟﺰﺀٌ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﻟﻠﻨﺺ ﺍﻟﺬﻱ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓﹸ
ﺍﳌﹸﺠﺘﺰﺃﺓ ..ﻭﻫﻨﺎ ﺟﺎﻧﺐ ﻣﻬﻢ ﻣﻦ ﺟﻮﺍﻧﺐ ﻋﻈﻤﺔ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻛﻮﻧﻪ ﻗﻮﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻓﻔﻲ ﺃﻱ ﻧﺺ ﻗﺮﺁﱐ ،ﺃﻭ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴﺔ ،ﻋﻨﺪ ﻛﻞﹼ ﻛﻠﻤﺔ – ﺑﻞ ﻋﻨﺪ ﻛﻞﹼ ﺣﺮﻑ ﻛﻤﺎ
ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲُ ﺗﻌﺎﱃ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻘﺎﺩﻣﺔ – ﻫﻨﺎﻙ ﺣﺪ ﺟﺪﻳﺪ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ،
ﺳﻮﺍﺀٌ ﺃﺩﺭﻛﻨﺎﻫﺎ ﺃﻡ ﱂ ﻧﺪﺭﻛﹾﻬﺎ ،ﻭﺇﻻﹼ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ ﺷﻲﺀٍ ؟ ..
ﻭﻛﻴﻒ ﳛﻤﻞﹸ ﺑﺒﺎﻃﻨﻪ ﻭﻇﺎﻫﺮﻩ ﻛﻠﻴﺎﺕ ﻛﻞﱢ ﺷﻲﺀٍ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ..
ﻭﻟﺬﻟﻚ ﻓﻤﻦ ﻳﺘﺼﻮﺭ ﺩﻻﻻﺕ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻋﻠﻰ ﺃﻧﻬﺎ ﻻ ﲣﺮﺝ ﻋﻦ ﻣﻌﲎ ﻭﺍﺣﺪ ، ﻫﻮ
ﺍﻟﺬﻱ ﺃﺩﺭﻛﻪ ،ﻭﺃﻥ ﲨﻴﻊ ﻋﺒﺎﺭﺍﺗﻪ ﻻ ﺩﻻﻟﺔ ﳍﺎ ﺧﺎﺭﺝ ﺇﻃﺎﺭ ﻫﺬﺍ ﺍﳌﻌﲎ ،ﺇﻧﻤﺎ ﺗﺼﻮﺭ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﻗﻮﻻﹰ ﻛﻘﻮﻝ ﺍﻟﺒﺸﺮ ،ﻭﺗﺼﻮﺭ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻟﺒﺸﺮ ،ﺳﻮﺍﺀٌ ﻋﻠﻢ ﺑﺬﻟﻚ ﺃﻡ ﱂ ﻳﻌﻠﻢ ..
..ﻓﻌﻨﺪ ﻛﻞﹼ ﻋﺒﺎﺭﺓ ،ﺑﻞ ﻋﻨﺪ ﻛﻞ ﻛﻠﻤﺔ ،ﺑﻞ ﻋﻨﺪ ﻛﻞﹼ ﺣﺮﻑ ،ﺣﺪﻭﺩ ﺟﺪﻳﺪﺓ ﻟﻠﻤﻌﺎﱐ
ﻭﺍﻟﺪﻻﻻﺕ ،ﻭﳎﻤﻮﻉ ﺍﻟﻜﻠﻤﺎﺕ ﻋﻨﺪ ﻛﻞﹼ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﺃﻱ ﻧﺺ ﻗﺮﺁﱐﱟ ) ﺑﻞ ﻋﻨﺪ ﻛﻞﱢ
ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻓﻪ ( ﺳﺮ ﻳﺘﻌﻠﹼﻖ ﲜﻮﻫﺮ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺳﻮﻣﺔ ﻋﻨﺪ ﺣﺪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﻭﺣﺪ ﻫﺬﺍ
ﺍﳊﺮﻑ .....ﻭﻟﻜﻦ ..ﺇﻥﹾ ﱂ ﻧﺪﺭﻙ ﺣﻘﻴﻘﺔﹶ ﻫﺬﺍ ﺍﻟﺴﺮ ، ﻓﺈﻧﻨﺎ ﻻ ﻧﺪﺭﻙ ﺍﻟﺮﺍﺑﻂ ﺑﲔ ﳎﻤﻮﻉ
ﻛﻠﻤﺎﺕ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ – ﺃﻭ ﳎﻤﻮﻉ ﺣﺮﻭﻓﻪ – ﻭﺑﲔ ﺣﻘﻴﻘﺔ ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ..ﻓﻨﺤﻦ ﻟﻮ ﱂ
ﻧﻜﻦ ﻧﻌﻠﻢ ﺃﻥﹼ ﻣﺪﺓﹶ ﻟﺒﺚ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ( ٣٣ﻋﺎﻣﺎﹰ ،ﻣﺎ ﻛﹸﻨﺎ ﻟﻨﻌﺮﺽ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ..
ﻭﻣﺪﺓ ﻟﺒﺚ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻴﺴﺖ ﺍﻟﺴﺮ ﺍﻟﺒﺎﻃﻦ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﻛﻞﱡ ﺍﻟﻌﺒﺎﺭﺍﺕ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺼﻒ ﻭﺗﺼﻮﺭ ﺭﺣﻠﺘﻪ ﻣﻊ ﻗﻮﻣﻪ ﰲ ﻧﺰﻭﻟﻪ ﺍﻷﻭﻝ ،ﻭﻻ ﻳﻤﻜﻦ ﻟﻌﺎﻗﻞﹴ ﺃﻥ ﻳﺘﺼﻮﺭ
ﲨﻴﻊ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺣﺎﻣﻠﺔﹰ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺩﻭﻥ ﻏﲑﻩ ،ﻭﻛﺄﻧﻪ ﻻ ﻳﻮﺟﺪ ﺳﺮ ﺑﺎﻃﻦ ﰲ ﺗﻠﻚ
ﺍﻟﻌﺒﺎﺭﺍﺕ ﺇﻻ ﻣﺪﺓ ﻟﺒﺜﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ؟!! ..
ﻭﻹﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺳﻨﻘﻒ ﻋﻨﺪ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ،ﺍﻟﺬﻱ ﻫﻮ ﺟﺰﺀٌ ﻣﻦ ﺳﻴﺎﻕﹴ
ﻗﺮﺁﱐﹼ ﳏﻴﻂ ﻳﺘﺤﺪﺙ ﻋﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻟﻜﻦ ﲝﺪﻭﺩ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ ..
ﻓﻘﺒﻞ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﻧﻌﺮﺿﻪ ﺣﺪ ، ﻭﺑﻌﺪﻩ ﺣﺪ ﺁﺧﺮ ..ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ :
))) óOÎgÏ9öqs%ur 9d,ym ÎŽö•tóÎ/ uä!$uŠÎ;/RF{$# ãNÎgÎ=÷Fs%ur «!$# ÏM»tƒ$t«Î/ NÏdÌ•øÿä.ur óOßgs)»sV‹ÏiB NÍkÅÕø)tR $yJÎ6sù
öNÎgÏ9öqs%ur öNÏdÌ•øÿä3Î/ur ÇÊÎÎÈ Wx‹Î=s% žwÎ) tbqãYÏB÷sムŸxsù öNÏdÌ•øÿä3Î/ $uhø‹n=tæ ª!$# yìt6sÛ ö@t/ 4 7#ù=äî $oYç/qè=è%
«!$# tAqß™u‘ zNtƒó•tB tûøó$# Ó|¤ŠÏã yx‹Å¡pRùQ$# $uZù=tGs% $¯RÎ) öNÎgÏ9öqs%ur ÇÊÎÏÈ $VJŠÏàtã $·Z»tFökæ5 zOtƒö•tB 4’n?tã
) $tB 4 çm÷ZÏiB 7e7x© ’Å"s9 Ïm‹Ïù (#qàÿn=tG÷z$# tûïÏ%©!$# ¨bÎ)ur 4 öNçlm; tmÎm7ä© `Å3»s9ur çnqç7n=|¹ $tBur çnqè=tFs% $tBur
;#¹“ƒÍ•tã ª!$# tb%x.ur 4 Ïmø‹s9Î) ª!$# çmyèsù§‘ @t/ ÇÊÎÐÈ $KZŠÉ)tƒ çnqè=tFs% $tBur 4 Çd`©à9$# tí$t7Ïo?$# žwÎ) AOù=Ïæ ô`ÏB ¾ÏmÎ/ Mçlm
öNÍköŽn=tã ãbqä3tƒ ÏpyJ»uŠÉ)ø9$# tPöqtƒur ( ¾ÏmÏ?öqtB Ÿ@ö6s% ¾ÏmÎ/ ¨ûsöÏB÷sã‹s9 žwÎ) É=»tGÅ3ø9$# È@÷dr& ô`ÏiB bÎ)ur
( Ïp1u‘öq-G9$# z`ÏB Ïm÷ƒy‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|ÁãB zNtƒó•tB Èûøó$# Ó|¤ŠÏèÎ/ NÏdÌ•»rO#uä #’n?tã $uZø‹¤ÿs%ur )
ZpsàÏãöqtBur “Y‰èdur Ïp1u‘öq-G9$# z`ÏB Ïm÷ƒy‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|ÁãBur Ö‘qçRur “W‰èd ÏmŠÏù Ÿ@ŠÅgUM}$# çm»oY÷•s?#uäur
! ٣٣ = 4 mÏ ŠùÏﻛﻠﻤﺔ
ª #$ A @ y /Î
t “t R&r $! J }È ŠgÅ U ã d
@ M #$ ÷ &r /ö 3
ä s
ó ‹u 9ø ru ÇÍÏÈ û É G- J
)t ü ß =ù 9jÏ
] ( šcqà)Å¡»xÿø9$# ãNèd y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBurﺍﳌﺎﺋﺪﺓ[ ٤٧ – ٤٦ :
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺣﺪ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻳﺒﺪﺃﹸ ﺑﺈﺭﺳﺎﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ،ﻟﻴﺴﺘﻤﺮ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺧﺼﻮﺻﻴﺔ ﺍﳌﺨﺎﻃﺒﺔ ﻷﻫﻞ ﺍﻹﳒﻴﻞ ﺣﱴ ﻛﻠﻤﺔ ) ( 4 ÏmŠÏùﰲ
ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ..ﻭﺑﺎﻟﺘﺎﱄ ﻧﺮﻯ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻨﺺ ﻣﻜﻮﻥﹲ ﻣﻦ ) ( ٣٣ﻛﻠﻤﺔ ..
..ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﻳﺘﻌﻠﹼﻖ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺗﻪ ﲟﺪﺓ ﻟﺒﺚ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻳﺒﺪﺃﹸ ﺣﺪ
óO©9 `tBur ﺟﺪﻳﺪ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﻳﺘﻌﻠﱠﻖ ﺑﻜﻞﱢ ﻣﻦ ﻻ ﳛﻜﻢ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ) :
.. ( šcqà)Å¡»xÿø9$# ãNèdﻭﻫﺬﺍ ﺍﻟﻨﺺ ﻟﻴﺲ ﺧﺎﺻﺎﹰ ﺑﺄﻫﻞ †y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Nà6øts
ﺍﻹﳒﻴﻞ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻨﺺ ﺍﻷﻭﻝ ..ﻓﺎﻟﻔﺎﺳﻘﻮﻥ ﺍﻟﺬﻳﻦ ﻻ ﳛﻜﻤﻮﻥ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ
ﻟﻴﺴﻮﺍ ﻓﻘﻂ ﻣﻦ ﺃﻫﻞ ﺍﻹﳒﻴﻞ ،ﻭﺇﻧﻤﺎ ﻣﻦ ﺃﻫﻞ ﻛﻞﱢ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ..ﻓﻜﻞﱡ ﻣﻦ ﻻ ﳛﻜ ﻢ
ﲟﺎ ﺃﻧﺰﻝ ﺍﷲُ ﺗﻌﺎﱃ ﻫﻮ ﻣﻦ ﺍﻟﻔﺎﺳﻘﲔ ..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺧﺎﺭﺝ ﻣﻌﺎﺩﻟﺔ ﺍﻟﻨﺺ
ﺍﻷﻭﻝ ،ﻭﺑﺎﻟﺘﺎﱄ ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﻟﱵ ﻻ ﻳﻌﻠﻢ ﺎﻳﺘﻬﺎ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﻊ ﻫﺬﺍ ﺍﻟﻨﺺ ، ﻭﻣﻊ ﻏﲑﻩ
ﻣﻦ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
..ﻭﳓﻦ ﻻ ﻧﺰﻋﻢ ﺃﻥﱠ ﻣﺎ ﻧﻌﺮﺿﻪ ﻣﻦ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺕ ﺍﻟﻨﺼﻮﺹ – ﻭﻣﻦ ﺣﺮﻭﻓﻬﺎ ﻛﻤﺎ
ﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ ﺍﷲُ ﺗﻌﺎﱃ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻘﺎﺩﻣﺔ – ﻭﻣﻦ ﺑﺪﺍﻳﺎﺕ ﺣﺪﻭﺩ ﺍﻟﻨﺼﻮﺹ ﻭﺎﻳﺎﺎ ،ﻻ
ﻧﺰﻋﻢ ﺃﻥﹼ ﺫﻟﻚ ﻫﻮ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﺧﲑﺓ ﻟﺒﺎﻃﻦ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ،ﻭﺃﻥﹼ ﻫﺬﻩ ﺍﺎﻣﻴﻊ ﻫﻲ ﺍﻟﺴﺮ
ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﲢﻤﻠﻪ ﺗﻠﻚ ﺍﻟﻨﺼﻮﺹ ..ﺃﺑﺪﺍﹰ ..ﺇﻧﻤﺎ ﻧﻘﻮﻝ :ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﺗﻜﻮﻥ ﻣﻦ ﳎﻤﻮﻉ
ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻨﺺ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳﻐﺮﻓﹸﻪ ﺭﺃﺱ ﺍﻹﺑﺮﺓ ِﻣﻦ ﺍﻟﺒﺤﺮ ..
..ﺇﺫﺍﹰ ..ﺍﳌﺴﺄﻟﺔﹸ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔﹶ ﺍﺟﺘﺰﺍﺀٍ ﳌﻮﺍﻓﻘﺔ ﻧﺘﻴﺠﺔ ﻣﺴﺒﻘﺔ ﺍﻟﺼﻨﻊﹺ ،ﻛﻤﺎ ﻳﺘﺨﻴﻞﹸ ﻣﻦ ﻻ
ﺗﻮﺟﺪ ﻋﻨﺪﻫﻢ ﺇﺭﺍﺩﺓﹲ ﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔ ،ﺇﻧﻤﺎ ﻫﻲ ﻣﺴﺄﻟﺔﹸ ﻗﺮﺍﺀﺓ ﳊﺪﻭﺩ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﻳﺒﺪﺃﹸ
ﺺ ﻭﻳﻨﺘﻬﻲ ﺎ ،ﻭﻫﻲ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻣﺴﺄﻟﺔﹸ ﻣﻌﺮﻓﺔ ﺳﺮ ﺟﻮﻫﺮﹺ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻮﺻﻮﻓﺔ
ﻋﻨﺪﻫﺎ ﺍﻟﻨ
ﺬﺍ ﺍﻟﻨﺺ ..
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﳌﺼﻮﺭﺓ ﳌﻘﻮﻟﺔ ﻗﻮﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﳌﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ
ﺃﺛﻨﺎﺀ ﻧﺰﻭﻟﻪ ﻣﻦ ﻓﺮﺟﻬﺎ ،ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﺟﺘﺰﺍﺀﻧﺎ ﻟﻠﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻓﻴﻤﺎ ﻧﻘﺪﻣﻪ ﻣﻦ ﺃﻣﺜﻠﺔ ،
ﻧﺎﺗﺞ ﻋﻦ ﺇﺩﺭﺍﻙ ﺣﺪﻭﺩ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ،
) bÎ)ur ﻭﻟﻴﺲ ﺍﺟﺘﺰﺍﺀً ﳌﻮﺍﻓﻘﺔ ﻧﺘﺎﺋﺞ ﻣﻔﺮﻭﺿﺔ ﺳﻠﻔﺎﹰ ،ﻛﻤﺎ ﻳﺘﺨﻴﻞ ﻣﻦ ﻳﺼﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ
] ( $pkÍ5 (#qãZÏB÷sムžw 7ptƒ#uä ¨@à2 (#÷rt•tƒﺍﻷﻋﺮﺍﻑ .. [ ١٤٦ :
ﺇﻥﱠ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐﱠ ﺍﻟﺴﺎﺑﻖ ﻟﻠﻨﺺ ﺍﳌﺼﻮﺭ ﳌﻘﻮﻟﺔ ﻗﻮﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻳـﺮﺟﺢ ﺃﻥﹾ
ﻳﻜﻮﻥﹶ ﺍﳌﹸﺘﻜﻠﱢﻢ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻟﻴﺲ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺫﻫﺐ ﺑﻌﻀﻬﻢ ..
* Æíõ‹É` 4’n<Î) ÞÚ$y‚yJø9$# $yduä!%y`r'sù ÇËËÈ $|‹ÅÁs% $ZR%s3tB ¾ÏmÎ/ ñVx‹t7oKR$$sù çm÷Gn=yJyssù )))
!$pkÉJøtrB `ÏB $yg1yŠ$oYsù ÇËÌÈ $wŠÅ¡Z¨B $\‹ó¡nS àMZà2ur #x‹»yd Ÿ@ö6s% ‘MÏB ÓÍ_tFø‹n=»tƒ ôMs9$s% Ï's#÷‚¨Z9$#
&ñÝÉ)»|¡è@ Ï's#÷‚¨Z9$# Æíõ‹Åg¿2 Å7ø‹s9Î) ü“Ìh“èdur ÇËÍÈ $wƒÎŽ| Å7tGøtrB Å7š/u‘ Ÿ@yèy_ ô‰s% ’ÎTt“øtrB žwr )
’ÎoTÎ) þ’Í<qà)sù #Y‰tnr& ÎŽ|³u;ø9$# z`ÏB ¨ûÉït•s? $¨BÎ*sù ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù ÇËÎÈ $wŠÏZy_ $Y7sÛâ‘ Å7ø‹n=tæ
’ÎoTÎ) þ’Í<qà)sù #Y‰tnr& ÎŽ|³u;ø9$# z`ÏB ¨ûÉït•s? $¨BÎ*sù ( $YZøŠtã “Ìh•s%ur ’Î1uŽõ°$#ur ’Í?ä3sù ÇËÎÈ $wŠÏZy_ $Y7sÛâ‘ Å7ø‹n=tæ
..ﻭﻗﺪ ﺑﻴﻨﺖ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻜﱪﻯ ) ﺣﻮﺍﺭ ﺃﻛﺜﺮ ﻣﻦ ﺟﺮﻱﺀ ( ﻛﻴﻒ ﺃﻥﹼ ﻣﻌﺠﺰ ﹶﺓ
ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ) ﻣﻌﺠﺰﺓ ﺍﻟﻌﺪﺩ – – ١٩ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺗﺆﻛﱢﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔﹶ ﰲ ﻣﻌﻴﺎﺭﹴ
ﺇﻋﺠﺎﺯﻱ ﺁﺧﺮ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ،ﺍﻟﺼﻮﺭﺓ ﺍﻟﻜﻠﻴﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﳉﺰﺀﺍﻥ ﻣﻌﺎﹰ ،ﻭﺍﻟﺼﻮﺭﺓ
ﺍﳉﺰﺋﻴﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ..
#MŽÅe³t6ãBur Ïp1u‘öq-G9$# z`ÏB £“y‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|Á•B /ä3ø‹s9Î) «!$# ãAqß™u‘ ’ÎoTÎ) Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t6»tƒ )
ÇÏÈ ×ûüÎ7•B Ö•ósÅ™ #x‹»yd (#qä9$s% ÏM»oYÉi•t6ø9$$Î/ Nèduä!%y` $¬Hs>sù ( ߉uH÷qr& ÿ¼çmèÿôœ$# “ω÷èt/ .`ÏB ’ÎAù'tƒ 5Aqß™t•Î/
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻛﻠﻤﺔ ) ( z>É‹s3ø9$#ﲢﻤﻞ ﺩﻻﻻﺕ ﺻﻮﺭﺗﲔ ﻣﺴﺘﻘﻠﱠﺘﲔ ،ﻣﺮﺓ
ﺟﺎﺀﺕ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﻘﻮﳍﻢ ) ، ( ×ûüÎ7•B Ö•ósÅ™ #x‹»ydﺑﻌﺪ ﺃﻥ ﺟﺎﺀﻫﻢ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﺒﻴﻨﺎﺕ
،ﻟﺬﻟﻚ ﺭﺃﻳﻨﺎﻫﺎ ﺗﺪﺧﻞ ﺿﻤﻦ ﻣﻌﺎﺩﻟﺔ ﻣﺮﺗﺒﻄﺔ ﲝﻴﺎﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻣﺮﺓ ﺟﺎﺀﺕ ﻣﺘﻌﻠﹼﻘﺔ
«!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ÞOn=øßr& ô`tBur ﺑﺎﻓﺘﺮﺍﺋﻬﻢ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺃﺛﻨﺎﺀ ﺩﻋﻮﻢ ﺇﱃ ﺍﻹﺳﻼﻡ )
، ( 4 ÉO»n=ó™M}$# ’n<Î) #Ótçô‰ãƒ uqèdur z>É‹s3ø9$#ﻟﺬﻟﻚ ﻧﺮﺍﻫﺎ ﺗﺪﺧﻞ ﺿﻤﻦ ﻣﻌﺎﺩﻟﺔ ﺃﹸﺧﺮﻯ ..
ﻭﺃﺛﻨﺎﺀ ﻗﺮﺍﺀﺗﻨﺎ ﻟﻜﻠﻤﺔ ) ، ( z>É‹s3ø9$#ﻻ ﳝﻜﻨﻨﺎ ﺑﻘﺮﺍﺀﺓ ﻭﺍﺣﺪﺓ ﺗﺼﻮﺭ ﻫﺬﻳﻦ ﺍﳌﻔﻬﻮﻣﲔ
ﺍﳌﺴﺘﻘﻠﹼﲔ ﺑﺂﻥ ﻭﺍﺣﺪ ..ﻭﺣﺘﻰ ﻧﺘﺼﻮﺭ ﻛﻞﱠ ﻣﻔﻬﻮﻡ ﻋﻠﻴﻨﺎ ﺍﻟﻘﻴﺎﻡ ﺑﻘﺮﺍﺀﺓ ﺟﺪﻳﺪﺓ ،ﻓﺘﺼﻮﺭ
( ، z>É‹s3ø9$# ﺍﳌﻔﻬﻮﻡ ﺍﳌﺮﺗﺒﻂ ﲝﻴﺎﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻘﺘﻀﻲ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻛﻠﻤﺔ )
ﻭﻟﺘﺼﻮﺭ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻜﻠﹼﻲ ﻋﻠﻴﻨﺎ ﻋﺪﻡ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﻭﻣﺘﺎﺑﻌﺔ ﻗﺮﺍﺀﺓ ﺑﺎﻗﻲ ﺍﻟﻜﻠﻤﺎﺕ
..ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻧﻬﺎ ﰲ ﻛﻞﱢ ﺣﺎﻟﺔ ﺗﺄﰐ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﺴﺄﻟﺔ ﺍﻟﱵ ﺗﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ ..
..ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..ﻟﻨﻨﻈﺮ ﺇﱃ ﻣﻘﻮﻟﺔ ﻗﻮﻝ ﺍﳌﻼﺋﻜﺔ ﰲ ﺍﻟﻨﺺ ﺍﻟﺘﺎﱄ ،ﻭﺭﺩ ﻣﺮﱘ
ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ..
’Îû $YgŠÅ_ur zNtƒö•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# çmßJó™$# çm÷ZÏiB 7pyJÎ=s3Î/ Ï8çŽÅe³u;ム©!$# ¨bÎ) ãNtƒö•yJ»tƒ )
z`ÏBur WxôgŸ2ur ωôgyJø9$# ’Îû }¨$¨Y9$# ãNÏk=x6ãƒur ÇÍÎÈ tûüÎ/§•s)ßJø9$# z`ÏBur Íot•ÅzFy$#ur $u‹÷R‘‰9$#
( ׎|³o0 ÓÍ_ó¡|¡ôJtƒ óOs9ur Ó$s!ur ’Í< ãbqä3tƒ 4’¯Tr& Éb>u‘ ôMs9$s% ÇÍÏÈ šúüÅsÎ=»¢Á9$#
] ( ãbqä3u‹sù `ä. ¼çms9 ãAqà)tƒ $yJ¯RÎ*sù #\•øBr& #Ó|Ós% #sŒÎ) 4 âä!$t±o„ $tB ß,è=÷‚tƒ ª!$# Å7Ï9ºx‹Ÿ2 tA$s%
ﺁﻝ ﻋﻤﺮﺍﻥ [ ٤٧ – ٤٥ :
ﺇﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﺘﺰﺃﺓ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﲣﺺ ﻣﺴﺄﻟﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﺎﺻﺔ ،
ﻓﻬﻲ ﺗﻨﻘﻞ ﺍﻟﺒﺸﺮﻯ ﺍﻟﱵ ﲪﻠﺘﻬﺎ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ،ﻭﺭﺩ ﻣﺮﱘ ﻋﻠﻰ ﺫﻟﻚ ،ﺫﻟﻚ
ﺍﻟﺮﺩ ﺍﻟﺬﻱ ﺗﻮﺟﻬﺖ ﺑﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ..ﻭﻧﺮﻯ ﺃﻥﱠ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﺘﺰﺃﺓ ﺍﻟﱵ
ﲣﺺ ﻣﺴﺄﻟﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺸﻜﻞﹴ ﺧﺎﺹ ، ﺃﺗﻰ ﻣﺮﺗﺒﻄﺎﹰ ﲤﺎﻣﺎﹰ ﻣﻊ ﻣﺪﺓ ﻟﺒﺜﻪ ﻗﺒﻞ ﺭﻓﻌﻪ ﺇﱃ
ﺍﻟﺴﻤﺎﺀ ،ﻓﻤﺠﻤﻮﻉ ﻛﻠﻤﺎﺕ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻫﻮ ) ( ٣٣ﻛﻠﻤﺔ ..
’Îû $YgŠÅ_ur zNtƒö•tB ßûøó$# Ó|¤ŠÏã ßxŠÅ¡yJø9$# çmßJó™$# çm÷ZÏiB 7pyJÎ=s3Î/ Ï8çŽÅe³u;ム©!$# ¨bÎ) ãNtƒö•yJ»tƒ )
z`ÏBur WxôgŸ2ur ωôgyJø9$# ’Îû }¨$¨Y9$# ãNÏk=x6ãƒur ÇÍÎÈ tûüÎ/§•s)ßJø9$# z`ÏBur Íot•ÅzFy$#ur $u‹÷R‘‰9$#
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ – ﺍﻟﺬﻱ ﻳﺮﺗﺒﻂ ﻣﻊ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﺍﺭﺗﺒﺎﻃﺎﹰ ﺗﺎﻣﺎﹰ – ﻟﺮﺃﻳﻨﺎﻩ ﻳﺼﻒ
ﻃﻼﻗﺔ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﰲ ﺧﻠﻘﻪ ﺟﻞﹼ ﻭﻋﻼ ﻟﻸﺷﻴﺎﺀ ،ﻭﻛﻴﻒ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﻻ ﲢﺘﺎﺝ ﺇﱃ
ﺃﺳﺒﺎﺏ ،ﻓﺒﻤﺠﺮﺩ ﻭﺟﻮﺩ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ ﺗﻈﻬﺮ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻟﻠﻮﺟﻮﺩ ﺑﺄﻣﺮﹴ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ..
) ( ãbqä3u‹sù `ä. ¼çms9 ãAqà)tƒ $yJ¯RÎ*sù #\•øBr& #Ó|Ós% #sŒÎ) 4 âä!$t±o„ $tB ß,è=÷‚tƒ ª!$# Å7Ï9ºx‹Ÿ2 tA$s%
ﺻﺤﻴﺢ ﺃﻥﱠ ﻫﺬﺍ ﺍﳉﺰﺀ ﺃﺗﻰ ﺇﺟﺎﺑﺔ ﻋﻠﻰ ﺍﺳﺘﻔﺴﺎﺭ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ،ﻭﻛﻴﻒ ﺳﺘﻠﺪ ﻭﱂ
ﳝﺴﺴﻬﺎ ﺑﺸﺮ ،ﻟﻜﻦ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺔ ﻋﺎﻣﺔ ﺗﺒﻴﻦ ﻃﻼﻗﺔ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ،ﻓﻨﺤﻦ ﺍﻟﺒﺸﺮ ﺗﻌﻮﺩﻧﺎ ﻋﻠﻰ
ﺍﻷﺳﺒﺎﺏ ،ﻭﻳﺼﻌﺐ ﻋﻠﻴﻨﺎ ﺗﺼﻮﺭ ﺣﺪﻭﺙ ﺍﻷﺷﻴﺎﺀ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﻟﻴﻬﺎ ،
ﻓﺎﳊﻤﻞ ﻻ ﺑﺪ ﻟﻪ – ﰲ ﺗﺼﻮﺭﻧﺎ – ﻣﻦ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺬﻛﻮﺭﺓ ﻭﺍﻷﻧﻮﺛﺔ ،ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻫﺬﺍ
ﺍﳉﺰﺀ ﺗﺒﻴﻦ ﺃﻥﱠ ﺍﻷﺳﺒﺎﺏ ﻫﻲ ﺑﻴﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻥﱠ ﻗﺪﺭﺗﻪ ﻭﺇﺭﺍﺩﺗﻪ ﻭﺧﻠﻘﻪ ﻟﻸﺷﻴﺎﺀ ﻻ ﲢﺘﺎﺝ ﺇﱃ
ﺃﺳﺒﺎﺏ ..
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻳﺼﻒ ﻭﻳﺼﻮﺭ ﻣﺴﺄﻟﺔ ﻋﺎﻣﺔ ،ﱂ ﺗﺪﺧﻞ ﻛﻠﻤﺎﺗﻪ ﰲ
ﳎﻤﻮﻉ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺗﺼﻒ ﻣﺴﺄﻟﺔ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺸﻜﻞﹴ ﺧﺎﺹ ﻭﻣﺮﺗﺒﻂ ﺑﻪ ﺑﺸﻜﻞﹴ
ﻣﺒﺎﺷﺮ ..
ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ..ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ..
“Ï%©!$# uÙ÷èt/ Nä3s9 tûÎiüt/T{ur ÏpyJõ3Åsø9$$Î/ Oä3çGø¤Å_ ô‰s% tA$s% ÏM»uZÉi•t7ø9$$Î/ 4Ó|¤ŠÏã uä!%y` $£Js9ur )
ÔÞºuŽÅÀ #x‹»yd 4 çnr߉ç7ôã$$sù óOä3š/u‘ur ’În1u‘ uqèd ©!$# ¨bÎ) ÇÏÌÈ Èbqãè‹ÏÛr&ur ©!$# (#qà)¨?$$sù ( ÏmŠÏù tbqàÿÎ=tGøƒrB
“Ï%©!$# uÙ÷èt/ Nä3s9 tûÎiüt/T{ur ÏpyJõ3Åsø9$$Î/ Oä3çGø¤Å_ ô‰s% tA$s% ÏM»uZÉi•t7ø9$$Î/ 4Ó|¤ŠÏã uä!%y` $£Js9ur )
ÔÞºuŽÅÀ #x‹»yd 4 çnr߉ç7ôã$$sù óOä3š/u‘ur ’În1u‘ uqèd ©!$# ¨bÎ) ÇÏÌÈ Èbqãè‹ÏÛr&ur ©!$# (#qà)¨?$$sù ( ÏmŠÏù tbqàÿÎ=tGøƒrB
ﺃﻣﺎ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ) ( AOŠÏ9r& BQöqtƒ É>#x‹tã ô`ÏBﻭﺍﻟﺬﻱ ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﺗﺎﻣﺎﹰ ﻣﻊ ﺍﳉﺰﺀ ﺍﻷﻭﻝ
ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻧﺮﺍﻩ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻌﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﺫﻟﻚ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺮﺗﺒﻂ ﺑﺎﻟﻈﻠﻢ ،ﻟﺬﻟﻚ
ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺎﺗﻪ ﱂ ﺗﺪﺧﻞ ﰲ ﺍﳌﻌﺎﺩﻟﺔ ﺍﳌﻄﻠﻘﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﺼﻔﻬﺎ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ..
ﻣﻦ ﻫﻨﺎ ﻧﺪﺭﻙ ﺃﻧﻪ ﻻ ﳛﻖ ﻷﺣﺪ ﺃﻥ ﻳﻔﺮﺽ ﺗﺼﻮﺭﺍﹰ ﺧﺎﺻﺎﹰ ﻋﻠﻰ ﻣﻌﺎﱐ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺍﻟﻜﺮﳝﺔ ،ﻷﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﺭﻙ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺳﻮﻯ ﺍﻟﺸﻲﺀ ﺍﶈﺪﺩ ،ﻭﺍﳌﺴﺠﻮﻥ ﺿﻤﻦ
ﺇﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﳛﺪﺩ ﺗﺼﻮﺭﻩ ،ﻭﻻ ﳛﻖ ﻷﺣﺪ ﺃﻥ ﻳﻔﺮﺽ ﺣﺪﻭﺩﺍﹰ ﻋﻠﻰ ﺑﺪﺍﻳﺎﺕ
ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻋﻠﻰ ﺎﻳﺎﺎ ،ﻟﻠﺴﺒﺐ ﺫﺍﺗﻪ ..ﺇﻥﱠ ﺍﻟﺬﻱ ﳝﻠﻚ ﺍﻟﻘﺮﺍﺭ ﰲ ﲢﺪﻳﺪ
ﺑﺪﺍﻳﺎﺕ ﻭﺎﻳﺎﺕ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﻣﺎ ﲢﻤﻠﻪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻣﻦ ﻣﻌﺎﻥ ﻭﺻﻮﺭ ﻟﻜﻞﱢ ﺟﻴﻞ ،
ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﺍﺗﻪ ،ﻭﻣﺎﻫﻴﺔ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺼﻮﺭﻫﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ،ﻭﺣﺴﺐ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ
ﺍﻟﻌﻠﻢ ،ﻭﻣﺎ ﲢﻴﻂ ﺑﻪ ﺍﳊﻀﺎﺭﺓ ﺍﻟﱵ ﳝﻠﻜﻬﺎ ﻫﺬﺍ ﺍﳉﻴﻞ ..
ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳛﻤﻞ ﻣﻌﺎﱐ ﻭﺻﻮﺭﺍﹰ ﳏﺪﺩﺓ ،ﳍﺎ ﻋﻄﺎﺀ ﳏﺪﺩ ﳛﻴﻂ ﺑﻪ ﺟﻴﻞ ﻣﻦ
ﺍﻷﺟﻴﺎﻝ ،ﻟﻜﺎﻥ ﳑﺎﺛﻼﹰ ﻟﻜﻼﻡ ﺍﻟﺒﺸﺮ ،ﻭﻋﻨﺪﻫﺎ ﻻ ﻳﺘﺮﻙ ﺷﻴﺌﺎﹰ ﻣﻦ ﻋﻄﺎﺀﺍﺗﻪ ﻭﺇﻋﺠﺎﺯﻩ ﻟﻸﺟﻴﺎﻝ
ﺍﻟﻼﺣﻘﺔ ،ﻭﻟﻜﺎﻥ ﳏﻜﻮﻣﺎﹰ ﺑﺈﻃﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﻟﺒﺸﺮ ﻭﻛﻼﻣﻬﻢ ..
ﻓﻤﺜﻼﹰ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..
¼çms9 óOçFRr& !$tBur çnqßJä3»oYøŠs)ó™r'sù [ä!$tB Ïä!$yJ¡¡9$# z`ÏB $uZø9t“Rr'sù yxÏ%ºuqs9 yx»tƒÌh•9$# $uZù=y™ö‘r&ur )
] ( tûüÏRÌ“»sƒ¿2ﺍﳊﺠﺮ [ ٢٢ :
( yxÏ%ºuqs9 yx»tƒÌh•9$# $uZù=y™ö‘r&ur ﺍﺟﺘﺰﺃ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺛﻼﺙ ﻛﻠﻤﺎﺕ )
ﻭﻓﺴﺮﻭﻫﺎ ﺗﻔﺴﲑﺍﹰ ﻣﺴﺘﻘﻼﹰ ﻋﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻓﻌﻤﻠﻴﺔ ﺍﻟﺘﻠﻘﻴﺢ ﺣﺼﺮﻭﻫﺎ ﰲ ﻋﺎﱂ ﺍﻟﻨﺒﺎﺕ ،
ﻭﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﻟﻴﺲ ﺧﻄﺄﹰ ،ﻓﺎﻟﺮﻳﺎﺡ ﺗﺴﺎﻫﻢ ﰲ ﻋﻤﻠﻴﺔ ﺗﻠﻘﻴﺢ ﺃﺯﻫﺎﺭ ﺍﻟﻨﺒﺎﺕ ..
) Ïä!$yJ¡¡9$# z`ÏB $uZø9t“Rr'sù ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺗﻄﻮﺭ ﺍﻟﻌﻠﻢ ﺍﺗﻀﺢ ﺃﻥﱠ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻷﺭﺑﻊ ﺍﻟﱵ ﺗﻠﻴﻬﺎ
( [ä!$tBﺗﺮﺗﺒﻂ ﺎ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ،ﻓﺈﺭﺳﺎﻝ ﺍﻟﺮﻳﺎﺡ ﻛﺎﻥ ﺳﺒﺒﺎﹰ ﰲ ﻧﺰﻭﻝ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻓﻬﻮ
ﻳﻘﻮﻡ ﺑﺘﻠﻘﻴﺢ ﺍﻟﻐﻴﻮﻡ ،ﻭﺑﺎﻟﺘﺎﱄ ﻳﱰﻝ ﺍﳌﻄﺮ ..
ﺇﻥﱠ ﺍﻟﺘﺼﻮﺭ ﺍﻷﻭﻝ ﺻﺤﻴﺢ ،ﻭﺍﻟﺘﺼﻮﺭ ﺍﻟﺜﺎﱐ ﺻﺤﻴﺢ ،ﻭﻫﺬﺍﻥ ﺍﻟﺘﺼﻮﺭﺍﻥ ﻻ ﳝﺜﹼﻼﻥ ﲨﻴﻊ
ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ،ﻓﻠﺮﲟﺎ ﻳﻈﻬﺮ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻌﺎﱐ ﺃﹸﺧﺮﻯ ،ﲢﻤﻠﻬﺎ ﺍﻟﻜﻠﻤﺎﺕ ﻧﻔﺴﻬﺎ ﺍﻟﱵ
ﲪﻠﺖ ﺍﳌﻌﻨﻴﲔ ﺍﻟﺴﺎﺑﻘﲔ ..
ﻭﻟﺬﻟﻚ ﻻ ﳛﻖ ﻷﺣﺪ ﻭﺿﻊ ﺣﺪﻭﺩ ﺎﺋﻴﺔ ﻟﺒﺪﺍﻳﺎﺕ ﺍﻛﺘﻤﺎﻝ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﻟﻨﻬﺎﻳﺎﺎ ،
ﻭﻻ ﳛﻖ ﻟﻪ ﻓﺮﺽ ﻣﻌﺎﱐ ﺧﺎﺻﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻷﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺣﺼﺮ ﺍﻟﺼﻮﺭ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺼﻮﺭﻫﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻲ ،ﻭﺻﺎﱀﹲ ﻟﻜﻞﱢ ﺯﻣﺎﻥ
ﻭﻣﻜﺎﻥ ،ﻟﻴﺼﻮﺭ ﻭﺑﺎﻟﻜﻠﻤﺎﺕ ﻧﻔﺴﻬﺎ ﻟﻜﻞﱢ ﺟﻴﻞ ﻣﺎ ﻳﻨﺎﺳﺐ ﻋﻠﻤﻪ ﻭﺣﻀﺎﺭﺗﻪ ﺍﻟﱵ ﻭﺻﻞ ﺇﻟﻴﻬﺎ
..
ﺇﻥﱠ ﺃﻱ ﺗﺼﻮﺭ ﻳﺠﻤﺪ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺃﻱ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴﺔ ﻭﻓﻖ ﺣﺪﻭﺩ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ
ﺍﻟﱵ ﲢﻜﻢ ﺟﻴﻼﹰ ﻣﻌﻴﻨﺎﹰ ﺃﻭ ﻓﻜﺮﺍﹰ ﳏﺪﺩﺍﹰ ،ﻫﻮ ﺗﺼﻮﺭ ﻣﻴﺖ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻛﻼﻡ ﺍﻟﺒﺸﺮ ،ﻭﻻ ﻳﻨﻄﺒﻖ
ﺃﺑﺪﺍﹰ ﻋﻠﻰ ﻛﻠﻤﺎﺕ ﺗﺘﻌﻠﹼﻖ ﺑﺼﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﲢﻤﻞ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺼﻮﺭ ﻭﺍﻟﺘﻔﺎﺳﲑ ﻣﺎ ﺇﻥ
ﺃﺻﺒﺢ ﺍﻟﺒﺤﺮ ﻣﺪﺍﺩﺍﹰ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ،ﻟﻨﻔﺪ ﺍﻟﺒﺤﺮ ﻗﺒﻞ ﻧﻔﺎﺩﻫﺎ ..
) öqs9ur ’În1u‘ àM»yJÎ=x. y‰xÿZs? br& Ÿ@ö7s% ã•óst6ø9$# y‰ÏÿuZs9 ’În1u‘ ÏM»yJÎ=s3Ïj9 #YŠ#y‰ÏB ã•óst7ø9$# tb%x. öq©9 @è%
yxƒÌh•9$# çms9 $tRö•¤‚|¡sù ÇÌÎÈ Ü>$¨duqø9$# |MRr& y7¨RÎ) ( ü“ω÷èt/ .`ÏiB 7‰tnL{ ÓÈöt7.^tƒ žw %Z3ù=ãB ’Í< ó=ydur
tûïÌ•yz#uäur ÇÌÐÈ <É#§qxîur &ä!$¨Zt/ ¨@ä. tûüÏÜ»u‹¤±9$#ur ÇÌÏÈ z>$|¹r& ß]ø‹ym ¹ä!%s{â‘ ¾ÍnÌ•øBr'Î/ “Ì•øgrB
¼çms9 ¨bÎ)ur ÇÌÒÈ 5>$|¡Ïm ÎŽö•tóÎ/ ô7Å¡øBr& ÷rr& ô`ãYøB$$sù $tRät!$sÜtã #x‹»yd ÇÌÑÈ ÏŠ$xÿô¹F{$# ’Îû tûüÏR§•s)ãB
5 $«t Bt `
.. ﻛﻠﻤﺔ٥٣ = [ ٤٠ – ٣٤ : > ( ] ﺹ ó m
z ¡ ã ru ’
4 "s 9ø “â 9s $Rt ‰ Ï
y Zã
ﲟـﺎ ﻳﻮﺍﻓـﻖ، ( ﻛﻠﻤﺔ٧١ ) ﻧﺎﹰ ﻣﻦ ﺍﻟﻘﺮﺁﱐﱢ ﺍﻟﺘﺎﱄ ﻟﺮﺃﻳﻨﺎﻩ ﻣﻜﻮ ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻨﺺ..
، ﻫﻢ ﺳﺒﻌﻮﻥ ﻭﻫـﻮ ﻭﺍﺣـﺪ.. ﻧﻔﺴﻪﻊﻢ ﻣﻫ ﻗﹶﻮﻡﹺ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻳﻦ ﺍﺧﺘﺎﺭﺠﻤﻮﻉﻣ
.. ( ٧١ ) ﻤﻮﻉﻭﺑﺎﻟﺘﺎﱄ ﻓﺎ
öqs9 Éb>u‘ tA$s% èpxÿô_§•9$# ãNåkøEx‹s{r& !$£Jn=sù ( $oYÏG»s)‹ÏJÏj9 Wxã_u‘ tûüÏèö7y™ ¼çmtBöqs% 4Óy›qãB u‘$tG÷z$#ur )
‘@ÅÒè? y7çGt^÷GÏù žwÎ) }‘Ïd ÷bÎ) ( !$¨ZÏB âä!$ygxÿ•¡9$# Ÿ@yèsù $oÿÏ3 $uZä3Î=ökèEr& ( }‘»-ƒÎ)ur ã@ö6s% `ÏiB OßgtFõ3n=÷dr& |Mø¤Ï©
ÇÊÎÎÈ tûïÌ•Ïÿ»tóø9$# çŽö•yz |MRr&ur ( $uZ÷Hxqö‘$#ur $uZs9 ö•Ïÿøî$$sù $oY•‹Ï9ur |MRr& ( âä!$t±n@ `tB ”ωöksEur âä!$t±n@ `tB $pkÍ5
Ü=ŠÏ¹é& þ’Î1#x‹tã tA$s% 4 y7ø‹s9Î) !$tRô‰èd $¯RÎ) Íot•ÅzFy$# ’Îûur ZpuZ|¡ym $u‹÷R‘‰9$# ÍnÉ‹»yd ’Îû $uZs9 ó=çGò2$#ur *
no4qŸ2¨“9$# šcqè?÷sãƒur tbqà)-Gtƒ tûïÏ%©#Ï9 $pkâ:çGø.r'|¡sù 4 &äóÓx« ¨@ä. ôMyèÅ™ur ÓÉLyJômu‘ur ( âä!$x©r& ô`tB ¾ÏmÎ/
.. ﻛﻠﻤﺔ٧١ = [ ١٥٦ – ١٥٥ : ( ] ﺍﻷﻋﺮﺍﻑbt qZã BÏ s÷ ƒã $Zu GÏ »ƒt $«t /Î Ndè ût ï%Ï !© #$ ru
، ﺎﹰ ﲝﻴﺎﺓ ﳛﲕ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡﺭ ﻣﺴﺄﻟﺔ ﺗﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﺗﺎﻣ ﺁﺧﺮ ﻳﺼﻒ ﻭﻳﺼﻮ ﻭﻫﺬﺍ ﻧﺺ..
( ٣٠ ) ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺎﺕ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫـﻲ.. ﻛﻮﻧﻪ ﺇﺟﺎﺑﺔ ﻟﺪﻋﺎﺀ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
.. ( ﺳﻨﺔ ﻫﻲ ﺣﻴﺎﺓ ﳛﲕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ٣٠ ) ﻛﻠﻤﺔ ﺗﻘﺎﺑﻞ
ÇÑÒÈ šúüÏOÍ‘ºuqø9$# çŽö•yz |MRr&ur #YŠö•sù ’ÎTö‘x‹s? Ÿw Éb>u‘ ¼çm-/u‘ 2”yŠ$tR øŒÎ) !$-ƒÌ•Ÿ2y—ur )
’Îû šcqããÌ•»|¡ç„ (#qçR$Ÿ2 öNßg¯RÎ) 4 ÿ¼çmy_÷ry— ¼çms9 $oYósn=ô¹r&ur 4Óz•óstƒ ¼çms9 $uZö6ydurur ¼çms9 $uZö6yftGó™$$sù
) $oYø)n=yz>äóÓx«Èe@à2 `ÏBur ﺇﻥﱠ ﻗﺎﻧﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ﻫﻮ ﻧﺎﻣﻮﺱ ﺗﻨﺼﺎﻉ ﻟﻪ ﻛﻞﱡ ﺍﳌﺨﻠﻮﻗﺎﺕ ..
) Èe@à2`ÏBur — ](tbrã•©.x‹s?÷/ä3ª=yès9Èû÷üy`÷ryﺍﻟﺬﺍﺭﻳﺎﺕ ..[ ٤٩ :ﻭﻗﺪ ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺷﺎﻣﻠﺔ
« ( >äóÓxﻟﺘﺸﻤﻞ ﻛﻞﱠ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﳋﻠﻖ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺠﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﳏﻜﻮﻣﺔ ﳍﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ
...ﻭﻫﺬﺍ ﺍﻟﻨﺎﻣﻮﺱ ﻫﻮ ﺩﺍﻓﻊ ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ ﻷﻥ ﻳﺘﻔﻜﹼﺮﻭﺍ ﻭﻳﺘﺬﻛﹼﺮﻭﺍ ﺑﺄﻥﱠ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﳋﻠﻖ
ﺧﺎﻟﻘﺎﹰ ﻭﺍﺣﺪﺍﹰ ﺣﻜﻴﻤﺎﹰ ﻗﻴﻮﻣﺎﹰ ﻋﻠﻰ ﻣﻠﻜﻪ ..
çm÷ZÏiB /ä3s9 ’ÎoTÎ) ( «!$# ’n<Î) (#ÿr”•Ïÿsù ÇÍÒÈ tbrã•©.x‹s? ÷/ä3ª=yès9 Èû÷üy`÷ry— $oYø)n=yz >äóÓx« Èe@à2 `ÏBur )
](×ûüÎ7•BÖ•ƒÉ‹tRﺍﻟﺬﺍﺭﻳﺎﺕ [ ٥ – ٤٩ :
ﻭﺯﻭﺟﺎ ﺃﻱ ﺷﻲﺀ ﳘﺎ ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎﻫﻴﺔ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ،ﻭﳊﻘﻴﻘﺔ ﻭﺟﻮﺩﻩ
،ﻭﻳﺒﻌﺪﺍﻥ ﻣﺴﺎﻓﺔ ﻣﺘﺴﺎﻭﻳﺔ ﻋﻦ ﻣﺮﻛﺰ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻭﺟﻮﻫﺮﻩ ..
ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﺃﻱ ﺷﻲﺀ ،ﻭﻧﻈﺮﻧﺎ ﺇﱃ ﺯﻭﺟﻴﻪ ﺍﻻﺛﻨﲔ ﻣﺴﻠﹼﻄﲔ ﺍﻟﻀﻮﺀ ﺇﱃ ﻣﺮﻛﺰﻩ ،ﻫﺎﺩﻓﲔ
ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻈﺮ ﺇﱃ ﺟﻮﻫﺮﻩ ﻭﺣﻘﻴﻘﺘﻪ ،ﳏﺎﻭﻟﲔ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﺒﺼﺮ ﰲ ﻣﺎﻫﻴﺘﻪ ...ﰲ ﻫﺬﻩ
ﺍﻟﻨﻈﺮﺓ ﺳﻨﺠﺪ ﺃﻥﱠ ﻫﺬﻳﻦ ﺍﻟﺰﻭﺟﲔ ﻳﻘﻌﺎﻥ ﻋﻠﻰ ﻣﺴﺎﻓﺔ ﻣﺘﺴﺎﻭﻳﺔ ﻣﻦ ﻣﺮﻛﺰ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ،ﻓﻬﻤﺎ
ﺯﻭﺟﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺳﻮﻣﺔ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﳚﺐ ﺗﺘﻜﻮﻥ
ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻛﻞﱡ ﺭﻛﻦ ﻫﻮ ﺻﻮﺭﺓ ﺯﻭﺝ ﻣﻦ ﺯﻭﺟﻲ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ..
ﺃﻣﺎ ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻦ ﺯﺍﻭﻳﺔ ﻣﺎ ،ﻣﺴﻠﹼﻄﲔ ﺍﻟﻀﻮﺀ ﻋﻠﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ،
ﻫﺎﺩﻓﲔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻈﺮ ﺇﱃ ﺻﻔﺔ ﺃﻭ ﺧﺎﺻﺔ ﻣﻨﻪ ،ﻓﻼ ﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺳﻮﻣﺔ ﻟﺰﻭﺟﻲ
ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻳﺘﻔﺎﺿﻞ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ﺩﺭﺟﺔ ،ﻭﻳﻌﻮﺩ ﺫﻟﻚ ﺇﱃ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻧﻨﻈﺮ ﻣﻨﻬﺎ ﺇﱃ
ﺯﻭﺟﻲ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ..ﻓﻤﺜﻼﹰ ﻟﻮ ﺃﺧﺬﻧﺎ ﺍﻹﻧﺴﺎﻥ ،ﺇﻧﻪ ﳐﻠﻮﻕ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،
ﻭﺑﺎﻟﺘﺎﱄ ﺳﻴﺨﻀﻊ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ،ﻭﻗﺪ ﺧﻠﻖ ﻋﻠﻰ ﺷﻜﻞ ﺯﻭﺟﲔ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ،ﻭﻟﻮ ﻧﻈﺮﻧﺎ
ﺇﱃ ﻫﺬﻳﻦ ﺍﻟﺰﻭﺟﲔ ﻣﺴﻠﹼﻄﲔ ﺍﻟﻀﻮﺀ ﺇﱃ ﺟﻮﻫﺮ ﺍﻹﻧﺴﺎﻥ ،ﻫﺎﺩﻓﲔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻈﺮ ﺇﱃ
ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﺍﳊﻴﺎﺓ ،ﻭﺍﳍﺪﻑ ﺍﻟﺬﻱ ﻭﺟﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺟﻠﻪ ،ﻭﺇﱃ ﻣﺎ ﻫﻮ ﺃﺳﺎﺳﻲ ﰲ ﺣﻴﺎﺓ
ﺍﻹﻧﺴﺎﻥ ،ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺮﺅﻳﺔ ﳒﺪ ﺯﻭﺟﻴﻪ ) ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ( ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻭﻳﺒﻌﺪﺍﻥ ﻣﺴﺎﻓﺔ
ﻭﺍﺣﺪﺓ ﻋﻦ ﻣﺮﻛﺰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﺳﺘﻜﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻨﻘﻮﻟﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ
ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
ﺃﻣﺎ ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﻟﻴﻬﻤﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﻣﺎ ،ﻣﺜﻼﹰ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻘﻮﺓ ﺍﳉﺴﺪﻳﺔ ،ﻓﺈﻧﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺮﺟﻞ
ﻳﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻋﻦ ﺍﳌﺮﺃﺓ ،ﻭﺑﺎﻟﺘﺎﱄ ﺳﺘﻜﻮﻥ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ،ﺭﻛﻨﲔ
ﻳﺘﻔﺎﺿﻞ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ﺩﺭﺟﺔ ﻫﻲ ﻓﺎﺭﻕ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﺴﻘﻂ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻀﻮﺀ ﻟﻴﺼﻮﺭ
ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﻟﻴﻬﻤﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻌﺎﻃﻔﺔ ﻭﺗﺮﺑﻴﺔ ﺍﻷﻃﻔﺎﻝ ﻟﻮﺟﺪﻧﺎ ﺃﻥﱠ
ﺍﻟﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﺑﲔ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺳﻴﻜﻮﻥ ﻟﺼﺎﱀ ﺍﳌﺮﺃﺓ ،ﻭﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ﻻ ﺑﺪ ﺃﻥ
ﻳﻨﻌﻜﺲ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ،ﻓﺒﻌﺪ ﺯﻭﺟﻲ ﺍﳌﺴﺄﻟﺔ ﻭﻗﺮﺑﻪ ﻣﻦ ﻣﺮﻛﺰ
ﺍﳌﺴﺄﻟﺔ ،ﻭﻋﻼﻗﺘﻬﻤﺎ ﺑﺒﻌﻀﻬﻤﺎ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺳﻮﻣﺔ ،ﻳﺘﺒﻊ ﻟﻠﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﺴﻠﱠﻂ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ
ﻟﺮﺳﻢ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ..
ﻫﺬﺍ ﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﻟﻸﺷﻴﺎﺀ ) ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﳋﻠﻖ ( ...ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﳓﺎﻭﻝ ﺗﺼﻮﺭ
ﺻﻔﺎﺕ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ،ﻭﻋﻨﺪﻣﺎ ﻧﻨﻈﺮ ﻟﻌﺎﱂ ﺍﻷﻣﺮ ،ﻓﺈﻥﱠ ﺗﺼﻮﺭﻧﺎ ﳍﺎ ﻭﳏﺎﻭﻟﺔ ﺇﺩﺭﺍﻛﻨﺎ ﳌﺎﻫﻴﺘﻬﺎ ،
ﻛﻞﱡ ﺫﻟﻚ ﻳﻨﺼﺒﻎ ﺑﺘﺼﻮﺭﺍﺗﻨﺎ ﺍﻟﱵ ﺍﻛﺘﺴﺒﻨﺎﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳊﺴﻲ ﺑﻌﺪ ﻭﻻﺩﺗﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ،
ﻓﺠﻤﻴﻊ ﺗﺼﻮﺭﺍﺗﻨﺎ ﺍﳊﺴﻴﺔ ﻣﻜﺘﺴﺒﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺑﻌﺪ ﻭﻻﺩﺗﻨﺎ ﻓﻴﻪ ..
yìôJ¡¡9$# ãNä3s9 Ÿ@yèy_ur $\«ø‹x© šcqßJn=÷ès? Ÿw öNä3ÏF»yg¨Bé& ÈbqäÜç/ .`ÏiB Nä3y_t•÷zr& ª!$#ur )
](šcrã•ä3ô±s?öNä3ª=yès9noy‰Ï«øùF{$#urt•»|Áö/F{$#urﺍﻟﻨﺤﻞ [ ٧٨ :
ﻓﺴﺎﺣﺔ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻭﺳﺎﺣﺔ ﻋﺎﱂ ﺍﻷﻣﺮ ﻻ ﺗﺘﺼﻔﺎﻥ ﲟﻘﺘﻀﻴﺎﺕ ﻗﺎﻧﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ..ﺇﻥﱠ
) $oYø)n=yz>äóÓx« Èe@à2`ÏBur ﻗﺎﻧﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ﻫﻮ ﻓﻘﻂ ﰲ ﺳﺎﺣﺔ ﻋﺎﱂ ﺍﳋﻠﻖ ،ﻓﺎﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ
) Èe@à2 `ÏBur — ،( tbrã•©.x‹s? ÷/ä3ª=yès9 Èû÷üy`÷ryﻭﱂ ﻳﻘﻞ ) ﻭﻣﻦ ﻛﻞﱢ ﺃﻣﺮ ( ..ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
« ( >äóÓxﻧﺮﺍﻫﺎ ﲢﺼﺮ ﻗﺎﻧﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ﰲ ﺍﻷﺷﻴﺎﺀ ﻣﻮﺟﻮﺩﺍﺕ ﻋﺎﱂ ﺍﳋﻠﻖ ..
..ﻭﻟﻜﻦ ... ﺗﺼﻮﺭﻧﺎ ﻟﻜﻞﱢ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻫﻲ ﺧﺎﺭﺝ ﻗﺎﻧﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ،ﻳﻜﻮﻥ ﻣﻦ ﺧﻼﻝ
ﺳﺎﺣﺔ ﺇﺩﺭﺍﻛﻨﺎ ﺍﻟﱵ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺘﺠﺮﺩ ﺎ ﻋﻦ ﺗﺼﻮﺭﺍﺗﻨﺎ ﺍﳊﺴﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻘﺎﻧﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ..
ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺧﺎﺿﻌﺔ ﻟﻘﺎﻧﻮﻥ ﺍﻟﺰﻭﺟﻴﺔ ﺍﻟﺬﻱ ﻻ ﻳﺘﺠﺎﻭﺯ ﺳﺎﺣﺔ ﻋﺎﱂ ﺍﳋﻠﻖ ..
ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ..ﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ..ﻓﺈﻥﱠ ﻭﺟﻮﺩ ﺑﻌﺾ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ) ﺍﺮﺩﺓ ﻋﻦ ﻗﺎﻧﻮﻥ
ﺍﻟﺰﻭﺟﻴﺔ ( ﻭﻓﻖ ﺗﻘﺎﺑﻼﺕ ﻭﺗﻨﺎﻇﺮﺍﺕ ﻣﻦ ﻣﻨﺎﻇﲑ ﻣﺴﺎﺋﻞ ﺗﺘﻮﺍﺯﻥ ﻓﻴﻬﺎ ،ﻻ ﻳﻌﲏ ﺃﺑﺪﺍﹰ ﺃﻧﻬﺎ ﺗﻨﺘﻤﻲ
) ã&s! Ÿwr& ﻟﻌﺎﱂ ﺍﳋﻠﻖ ،ﻓﻬﻲ ﻣﺴﺎﺋﻞ ﳎﺮﺩﺓ ﺃﺑﺪﺍﹰ ﰲ ﻣﺎﻫﻴﺘﻬﺎ ﻋﻦ ﻋﺎﱂ ﺍﳋﻠﻖ ،ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ..
] (tûüÏHs>»yèø9$#•>u‘ª!$#x8u‘$t6s?3 â•öDF{$#urß,ù=sƒø:$#ﺍﻷﻋﺮﺍﻑ ، [ ٥٤ :ﻳﺒﻴﻦ ﻟﻨﺎ ﺃﻥﱠ ﻋﺎﳌﻲ ﺍﳋﻠﻖ ﻭﺍﻷﻣﺮ
– ﻛﻌﺎﳌﲔ ﻣﺘﻤﺎﻳﺰﻳﻦ – ﻳﻌﻮﺩﺍﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..
ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ ﻳﺄﰐ ﺑﺎﳌﺴﺎﺋﻞ ﻣﻦ ﺑﺪﺍﻳﺘﻬﺎ ﺇﱃ ﺎﻳﺘﻬﺎ ،ﻭﳚﻲﺀ ﺎ ﻣﻦ ﺃﺳﺎﺳﻬﺎ ،
ﻣﺼﻮﺭﺍﹰ ﺎﻳﺎﺕ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﱵ ﲢﻜﻢ ﻋﻨﺎﺻﺮ ﻋﺎﱂ ﺍﳋﻠﻖ ،ﻭﺍﺻﻔﺎﹰ ﺻﻔﺎﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ،ﻭﺻﻔﺎﺕ
ﺍﳌﻮﱃ ﻋﺰ ﻭﺟﻞ ،ﻳﺼﻒ ﻟﻨﺎ ﻭﻳﺼﻮﺭ ﺍﳌﺴﺎﺋﻞ ﻭﺻﻔﺎﹰ ﻣﻄﻠﻘﺎﹰ ،ﲝﻴﺚ ﲡﺘﻤﻊ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ
ﺍﳌﻄﻠﻘﺔ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﻓﻤﺼﻮﺭ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺟﻞﱠ ﻭﻋﻼ ﻳﺘﺼﻒ ﺑﺎﻟﺼﻔﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ :
– ١ﺍﻟﻌﻠﻢ ﺍﳌﻄﻠﻖ ﲟﺎﻫﻴﺔ ﺃﺷﻴﺎﺀ ﻋﺎﱂ ﺍﳋﻠﻖ ،ﻭﺑﺼﻔﺎﺕ ﻋﺎﱂ ﺍﻷﻣﺮ ،ﻭﺑﺼﻔﺎﺗﻪ ﺟﻞﹼ ﻭﻋﻼ
..
– ٢ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻰ ﺗﺼﻮﻳﺮ ﻣﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﺎﻟﺐ ﻟﻐﻮﻱ ..
ﺇﻥﱠ ﲨﺎﻝ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ ﻭﻋﻈﻤﺘﻪ ﺗﺘﺠﻠﹼﻰ ﰲ ﺗﺼﻮﻳﺮ ﺍﳊﺪﺙ ﻭﺍﻷﻣﺮ ﻋﱪ ﻛﻠﻤﺎﺕ ﺗﺼﻮﺭ
ﻣﺎﻫﻴﺔ ﺍﳌﹸﺼﻮﺭ ﺑﺸﻜﻞﹴ ﻣﻄﺎﺑﻖﹴ ﲤﺎﻣﺎﹰ ﳊﻘﻴﻘﺔ ﻭﺟﻮﺩﻩ ،ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﻛﺜﲑﺍﹰ ﻋﻦ ﺗﺼﻮﻳﺮﻧﺎ
ﻟﻸﺣﺪﺍﺙ ﻭﺍﻷﻣﻮﺭ ،ﺑﺪﺭﺟﺔ ﺗﺴﺎﻭﻱ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﻴﻨﻨﺎ ،ﻓﻜﺘﺎﺑﺘﻨﺎ ﻭﺗﺼﻮﻳﺮﻧﺎ ﳓﻦ
ﺍﻟﺒﺸﺮ ﻷﻱ ﺣﺪﺙ ﺃﻭ ﺃﻣﺮ ﻻ ﻳﺘﻌﺪﻯ ﺍﳉﺴﺪ ﺍﳌﺎﺩﻱ ﳍﺬﺍ ﺍﳊﺪﺙ ،ﻭﻻ ﻳﻨﻔﺬ ﺇﱃ ﻣﺎﻫﻴﺘﻪ ﺍﻟﻐﺎﺋﺒﺔ
ﻋﻦ ﺣﻮﺍﺳﻨﺎ ،ﻭﻫﺬﺍ ﻃﺒﻴﻌﻲ ﻷﻧﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ﻻ ﻧﻌﺮﻑ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺇﻻﹼ ﻇﻮﺍﻫﺮﻫﺎ ﺍﳌﺎﺩﻳﺔ
ﺍﳊﺴﻴﺔ ﺍﻟﱵ ﺗﻘﻊ ﲢﺖ ﺣﻮﺍﺳﻨﺎ ،ﻭﻻ ﻧﻌﺮﻑ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ ﺇﻻﱠ ﺍﻟﻘﻠﻴﻞ ..
ﺃﻣﺎ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ ﻓﺈﻧﻪ ﻣﻄﻠﻖ ﻳﺘﻨﺎﻭﻝ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﺗﻨﺎﻭﻻﹰ ﻛﺎﻣﻼﹰ ﻭﻓﻖ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ
ﺍﳌﻄﻠﻖ ﻭﻗﺪﺭﺗﻪ ﺍﳌﻄﻠﻘﺔ ﺑﺼﻴﺎﻏﺔ ﻣﺎ ﻳﻌﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ..ﻭﺑﺎﻟﺘﺎﱄ ﺗﺒﻘﻰ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺣﻴﺔ ،
ﺗﻌﻴﺶ ﻣﻊ ﻛﻞﱢ ﺟﻴﻞ ﻳﺄﰐ ﻟﺘﻌﻄﻴﻪ ﻣﻔﻬﻮﻣﺎﹰ ﺟﺪﻳﺪﺍﹰ ،ﻳﺘﻨﺎﺳﺐ ﻭﻣﻌﻄﻴﺎﺕ ﺍﳊﻀﺎﺭﺓ ﺍﻟﱵ ﻳﻌﻴﺶ
ﻓﻴﻬﺎ ﻫﺬﺍ ﺍﳉﻴﻞ ،ﺩﻭﻥ ﺃﻥ ﺗﻨﺎﻗﺾ ﺍﳌﻔﺎﻫﻴﻢ ﺍﳊﻖ ﻟﻸﺟﻴﺎﻝ ﺍﻟﺴﺎﺑﻘﺔ ،ﻭﺍﻟﱵ ﺍﺳﺘﻨﺒﻄﺘﻬﺎ ﻣﻦ
ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺫﺍﺎ ..
ﺇﻥﱠ ﻛﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺼﻒ ﻭﺗﺼﻮﺭ ﺍﳌﺴﺎﺋﻞ ﺑﺸﻜﻞﹴ ﻣﻄﺎﺑﻖﹴ ﲤﺎﻣﺎﹰ ﳊﻘﻴﻘﺘﻬﺎ ..ﻟﺬﻟﻚ
ﻓﺎﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﻨﺘﻈﻢ ﺑﺄﺭﻛﺎﻥ ﻣﺘﻨﺎﻇﺮﺓ ،ﺗﺼﻔﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﺍﺣﺪﺍﺕ ﻭﺻﻒ ﻭﺗﺴﻤﻴﺔ
ﻣﺘﻨﺎﻇﺮﺓ ،ﲟﻌﲎ ﺃﻧﻬﺎ ﺗﺮﲰﻬﺎ ﲟﺠﻤﻮﻉ ﻛﻠﻤﺎﺕ ﻣﺘﻨﺎﻇﺮ ،ﺑﻴﻨﻤﺎ ﺍﳌﺴﺎﺋﻞ ﻏﲑ ﺍﳌﻜﻮﻧﺔ ﻣﻦ ﺃﺭﻛﺎﻥ
ﻣﺘﻨﺎﻇﺮﺓ ﺗﺼﻮﺭ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﺭﻛﺎﻥ ﻣﺘﻔﺎﺿﻠﺔ ،ﺑﺪﺭﺟﺔ ﻣﺘﻨﺎﺳﺒﺔ ﻣﻊ ﺗﻔﺎﺿﻞ ﺃﺭﻛﺎﺎ ..
..ﺍﳌﻌﺠﺰﺓ ﺗﻜﻤﻦ ﺃﻭﻻﹰ ﰲ ﻣﺎﻫﻴﺔ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ،ﻓﺎﻷﺭﻛﺎﻥ ﺍﳌﺘﻨﺎﻇﺮﺓ ) ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﺒﻌﺪ
ﺍﻹﻋﺠﺎﺯﻱ ( ﻫﻲ ﻭﺻﻒ ﻣﻄﻠﻖ ﻟﻠﺤﻘﺎﺋﻖ ﺍﳌﺘﻨﺎﻇﺮﺓ ،ﻭﻫﺬﺍ ﻳﻌﻮﺩ ﻟﻠﻌﻠﻢ ﺍﳌﹸﻄﻠﻖ ﺍﻟﺬﻱ ﳝﻠﻜﻪ
ﺍﻟﻘﺎﺋﻞ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲟﺎﻫﻴﺔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ،ﻭﺑﻌﺪ ﺫﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﻌﺠﺰﺓ ﺗﻜﻤﻦ ﺑﺎﻧﻌﻜﺎﺱ ﻫﺬﺍ
ﺍﻟﺘﻨﺎﻇﺮ ﻭﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ ﰲ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ) ﺍﻟﻜﻠﻤﺎﺕ ( ﺍﳌﻘﺎﺑﻠﺔ ..
ﻭﻟﻠﱪﻫﻨﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ،ﺳﻨﺘﻨﺎﻭﻝ – ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ –
ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺍﳌﺴﺎﺋﻞ ﺫﺍﺕ ﺍﻷﺭﻛﺎﻥ ﺍﳌﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ﺑﻌﺾ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻔﺎﺿﻠﺔ ﺑﺪﺭﺟﺔ ﻭﺍﺣﺪﺓ ،
ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺗﻔﺎﺿﻞ ﺑﺄﻛﺜﺮ ﻣﻦ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ،ﻭﻻ ﻳﻌﲏ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺍﺭﺗﺒﺎﻁ
ﺑﲔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺇﻻﹼ ﻭﻓﻖ ﺍﻷﺑﻌﺎﺩ ﺍﳌﻌﺮﻭﺿﺔ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ..ﻓﺎﳍﺪﻑ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﻓﻜﺮﺓ
ﺍﻟﺘﻨﺎﻇﺮ ﻫﻮ ﺍﻟﱪﻫﻨﺔ ﻋﻠﻰ ﺍﻧﻌﻜﺎﺱ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ﰲ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ
ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ﺍﳌﻘﺎﺑﻠﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ..
ﻟﻘﺪ ﺍﻋﺘﻤﺪﺕ ﰲ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ – ﺳﻮﺍﺀ ﺑﺎﻟﻜﻠﻤﺎﺕ ﺃﻡ
ﺑﺎﳊﺮﻭﻑ ﻛﻤﺎ ﺳﻨﺮﻯ – ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌﺴﺎﺋﻞ ﺫﺍﺕ ﺍﻷﺭﻛﺎﻥ ﺍﳌﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ،
ﻭﺑﲔ ﺍﳌﺴﺎﺋﻞ ﺫﺍﺕ ﺍﻷﺭﻛﺎﻥ ﺍﳌﺘﻔﺎﺿﻠﺔ ،ﻭﻛﻴﻒ ﺃﻥﱠ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﻛﻞﱢ ﺭﻛﻨﲔ ﰲ ﻛﻞﱢ ﺣﺎﻟﺔ
ﻳﻨﻌﻜﺲ ﰲ ﳎﻤﻮﻉ ﺍﻟﻮﺍﺣﺪﺍﺕ ) ﺍﻟﻜﻠﻤﺎﺕ ( ﺍﳌﻜﻮﻧﺔ ﳍﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ،ﻭﺑﺸﻜﻞﹴ ﻳﻄﺎﺑﻖ ﻣﻄﺎﺑﻘﺔ
ﻣﻄﻠﻘﺔ ﺟﻮﻫﺮ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺭﻛﲏ ﻛﻞﱢ ﻣﺴﺄﻟﺔ ..
ﻭﺣﺘﻰ ﻻ ﻳﺘﺸﺘﺖ ﺭﻭﺡ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ،ﻭﲟﺎ ﺃﻥﱠ ﺍﻟﺘﻔﺎﺿﻞ
ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ﻫﻮ ﺃﺑﺴﻂ ﺩﺭﺟﺎﺕ ﺍﻟﺘﻔﺎﺿﻞ ،ﻓﻘﺪ ﰎﹼ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺴﺎﺋﻞ ﺫﺍﺕ ﺍﻷﺭﻛﺎﻥ ﺍﳌﺘﻔﺎﺿﻠﺔ
ﺑﺪﺭﺟﺔ ﻭﺍﺣﺪﺓ ﺑﺎﻹﺿﺎﻓﺔ ﻟﻠﻤﺴﺎﺋﻞ ﺫﺍﺕ ﺍﻷﺭﻛﺎﻥ ﺍﳌﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ،ﻛﻨﻤﻮﺫﺝ ﻟﻠﱪﻫﻨﺔ ﻋﻠﻰ ﻫﺬﺍ
ﺍﻟﺒﻌﺪ ،ﻭﻹﻇﻬﺎﺭ ﺍﻧﻌﻜﺎﺱ ﺍﺭﺗﺒﺎﻁ ﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻊ ﺑﻌﻀﻬﺎ ﰲ ﳎﻤﻮﻉ ﺍﻟﻮﺍﺣﺪﺍﺕ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ
ﻫﺬﻩ ﺍﳉﻤﻞ ..
ﺇﻥﱠ ﺩﺭﺟﺔ ﺍﻟﺘﻔﺎﺿﻞ ﺗﻜﻮﻥ ﻟﺼﺎﱀ ﺍﻟﺮﻛﻦ ﺍﻷﻗﺮﺏ ﺇﱃ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﺴﻘﻂ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ
ﻟﺮﺳﻢ ﺭﻛﲏ ﺍﳌﺴﺄﻟﺔ ،ﻭﻫﺬﺍ ﻣﺎ ﳛﺪﺩﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺧﻼﻝ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﺮﲰﻬﺎ ﻫﺬﻩ
ﺍﳌﺴﺄﻟﺔ ،ﻓﻠﺮﲟﺎ ﻳﻜﻮﻥ ﺍﻟﺮﻛﻦ ﺻﺎﺣﺐ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻛﱪ ﰲ ﺇﺣﺪﻯ ﺍﳌﺴﺎﺋﻞ ﻫﻮ ﺫﺍﺗﻪ ﺻﺎﺣﺐ
ﺍﻟﺪﺭﺟﺔ ﺍﻷﺻﻐﺮ ﰲ ﻣﺴﺎﺋﻞ ﺃﹸﺧﺮﻯ ،ﺃﻭ ﻳﻜﻮﻥ ﻣﺘﻨﺎﻇﺮﺍﹰ ﲤﺎﻣﺎﹰ ﻣﻊ ﺃﺭﻛﺎﻥ ﺃﹸﺧﺮﻯ ﰲ ﻣﺴﺎﺋﻞ
ﺃﹸﺧﺮﻯ ..
ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ،ﻭﻫﻲ ﻣﺴﺄﻟﺔ ﺍﺳﺘﺌﺬﺍﻥ ﺍﻟﻨﱯ r ﻣﻦ ﺃﺟﻞ ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻟﻠﺠﻬﺎﺩ
ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ..ﺍﳌﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
óOÎgÏ9ºuqøBr'Î/ (#r߉Îg»yfムbr& Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sムtûïÏ%©!$# š•çRÉ‹ø«tFó¡o„ Ÿw )
! ] ( ût ü)É G- Jß 9ø $$ /Î O7 Š=Î ætﺍﻟﺘﻮﺑﺔ ١٤ = [ ٤٤ :ﻛﻠﻤﺔ ..
ª #$ ru 3 N
¦ ö kÍ
Å ÿ
à R&r ru
)óOßgsù óOßgç/qè=è% ôMt/$s?ö‘$#ur Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sムŸw tûïÏ%©!$# š•çRÉ‹ø«tFó¡o„ $yJ¯RÎ )
] ( cﺍﻟﺘﻮﺑﺔ ١٤ = [ ٤٥ :ﻛﻠﻤﺔ ..
š rŠß Š¨ Žu It ƒt O
ó g
Î 6Î ƒ÷ ‘u ’ûÎ
ﻫﻨﺎﻙ ﲨﺎﻋﺔ ﺗﺆﻣﻦ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ،ﻟﺬﻟﻚ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﺄﺫﻧﻮﺍ ﻭﻳﺘﻬﺮﺑﻮﺍ ﻣﻦ
ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﻨﺎﻙ ﲨﺎﻋﺔ ﻻ ﺗﺆﻣﻦ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻟﺬﻟﻚ ﻳﺴﺘﺄﺫﻧﻮﻥ
ﻣﻦ ﺃﺟﻞ ﻋﺪﻡ ﺍﳋﺮﻭﺝ ﻟﻠﺠﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ..ﻭﻫﺬﺍﻥ ﺍﳌﻮﻗﻔﺎﻥ ﻣﺘﻀﺎﺩﺍﻥ ﲤﺎﻣﺎﹰ ،
ﻭﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺗﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ
ﻋﱪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻓﻜﻞﱡ ﺁﻳﺔ – ﻛﻤﺎ ﻧﺮﻯ – ﻫﻲ ﺇﺣﺪﻯ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻫﻲ
ﻣﻜﻮﻧﺔ ﻣﻦ ) ( ١٤ﻛﻠﻤﺔ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺍﳌﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
) ](bt qàÝ ÿÏ »tp :m ¼mç 9s $R¯ )Î ru •t .ø %eÏ !#$ $Zu 9ø “¨ Rt `ß tø Uw $R¯ )Îﺍﳊﺠﺮ ٧ = [ ٩ :ﻛﻠﻤﺎﺕ
](ût ,!Î r¨ {F #$ ìÆ ‹u ©Ï ’ûÎ 7ﺍﳊﺠﺮ ٧ = [ ١٠ :ﻛﻠﻤﺎﺕ
™ y =Î 6ö %s `BÏ $Zu =ù
y ‘ö &r ‰
) ô
) s 9s ru
ﺇﻥﱠ ﺣﻔﻆ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺗﻮﻟﹼﻴﻪ ﺟﻞﹼ ﻭﻋﻼ ﺫﻟﻚ ) ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ( ،
ﺇﻧﻤﺎ ﻛﺎﻥ ﻧﺘﻴﺠﺔ ﺍﺧﺘﺒﺎﺭ ﺍﻟﺒﺸﺮ ﰲ ﺣﻔﻆ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺴﺎﺑﻘﺔ ﺣﻴﺚ ﻓﺸﻠﻮﺍ ﺑﺬﻟﻚ ) ﻭﻫﺬﺍ ﻫﻮ
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ( ..ﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ﻓﺈﻥﱠ ﲢﺮﻳﻒ ﺍﻟﺒﺸﺮ ﳌﻨﺎﻫﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺴﺎﺑﻘﺔ ﺃﺩﻯ ﺇﱃ
ﺗﻮﻟﹼﻴﻪ ﺟﻞﹼ ﻭﻋﻼ ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
ﻭﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﺑﲔ ﺍﳌﻘﺪﻣﺔ ) ﻭﻫﻲ ﲢﺮﻳﻒ ﺍﳌﻨﺎﻫﺞ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﺃﻭﻛﻞ ﺍﷲ ﺗﻌﺎﱃ
ﺣﻔﻈﻬﺎ ﻟﻠﺒﺸﺮ ( ،ﻭﺑﲔ ﺍﻟﻨﺘﻴﺠﺔ ) ﻭﻫﻲ ﺗﻮﻟﹼﻲ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻌﻬﺪﻩ ﲝﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ،
ﳒﺪﻩ ﻳﻨﻌﻜﺲ ﺗﻘﺎﺑﻼﹰ ﰲ ﻋﺪﺩ ﻭﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ) ﺍﻟﻜﻠﻤﺎﺕ ( ﺑﲔ ﺭﻛﲏ ﻫﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻜﻞﹼ ﺭﻛﻦ ﻣﻜﻮﻥ ﻣﻦ ) ( ٧ﻛﻠﻤﺎﺕ ..
ﻭﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻻ ﺑﺪ ﺃﻥ ﻧﻘﻒ ﻋﻨﺪ ﺃﻭﻫﺎﻡ ﺍﻟﺬﻳﻦ ﻳﺘﺨﻴﻠﻮﻥ ﺩﻻﻻﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
ﳏﺼﻮﺭﺓ ﰲ ﺃﻗﻮﺍﻝ ﺑﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ،ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﺮﻳﺪﻭﻥ ﺭﺅﻳﺔ ﺍﻹﻋﺠﺎﺯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،
ﻓﻘﻂ ﻷﻥﱠ ﺃﺻﻨﺎﻣﻬﻢ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﱂ ﻳﻘﻮﻟﻮﺍ ﺑﻪ ..ﻓﻘﺪ ﲣﻴﻞ ﺑﻌﻀﻬﻢ ﺃﹶﻥﱠ ﺩﻻﻻﺕ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ
ﳏﺼﻮﺭﺓ ﰲ ﺍﻟﺘﺨﻔﻴﻒ ﻋﻦ ﺍﻟﻨﱯ ، r ﻭﺑﺎﻟﺘﺎﱄ ﺣﺴﺐ ﺃﻭﻫﺎﻣﻬﻢ ﻫﺬﻩ ﲣﻴﻠﻮﺍ ﺃﻥﱠ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻻ
ﺗﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ،ﻷﻧﻬﺎ – ﺣﺴﺐ ﺗﺼﻮﺭﻫﻢ ﺍﻟﺴﺎﻗﻂ – ﻻ ﺗﻌﺎﰿ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ
ﺑﺮﻛﻨﲔ ..
ﻭﻫﻨﺎ ﻳﺘﺠﻠﹼﻰ ﺟﻬﻠﻬﻢ ﲝﻘﻴﻘﺔ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳﺘﺠﻠﹼﻰ
ﺍﻟﺘﻌﺼﺐ ﺍﻷﻋﻤﻰ ﰲ ﻓﺮﺽ ﺍﻟﺘﺼﻮﺭﺍﺕ ﺍﻟﻮﺿﻌﻴﺔ ﻟﺒﻌﺾ ﺍﻟﺴﺎﺑﻘﲔ ﻋﻠﻰ ﺩﻻﻻﺕ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ
ﻭﻣﻌﺎﻧﻴﻪ .....ﻓﺤﺘﻰ ﻟﻮ ﺳﻠﹼﻤﻨﺎ ﻟﺘﺼﻮﺭﻫﻢ ﺑﺄﻥﱠ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻻ ﳛﻤﻞ ﺇﻻﱠ ﻣﻌﲎ
ﺍﻟﺘﺨﻔﻴﻒ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ، rﻓﻬﻞ ﻫﻨﺎﻙ ﻣﻦ ﲣﻔﻴﻒ ﻋﻦ ﺍﻟﺮﺳﻮﻝ rﺃﻛﱪ ﻣﻦ ﺃﻥ ﻳﻄﻤﺌﻨﻪ ﺍﷲ
ﺗﻌﺎﱃ ﻣﻦ ﺃﻥﱠ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻧﺰﻟﻪ ﻋﻠﻴﻪ ﻟﻦ ﻳﺤﺮﻑ ﻛﻤﺎ ﺣﺮﻓﺖ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﹸﻧﺰﻟﺖ ﰲ ﺷﻴﻊ
ﺍﻷﻭﻟﲔ ،ﻭﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﺤﻔﻆ ﻛﺘﺎﺑﻪ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﻟﻴﺒﻘﻰ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻳﺪ ﺍﻟﺘﺤﺮﻳﻒ ؟!!!
..ﻭﻧﻘﻮﻝ ﳍﺆﻻﺀ :ﻫﻞ ﻛﺎﻥ ﻣﺎ ﳜﺎﻓﻪ rﻫﻮ ﻗﻀﺎﻳﺎ ﺷﺨﺼﻴﺔ ﻢ ﺫﺍﺗﻪ ،ﺃﻡ ﺳﻼﻣﺔ ﺍﻟﺮﺳﺎﻟﺔ
ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻨﺎﺱ ؟!!! ..
ﺍﻟﻜﺜﲑﻭﻥ ﺍﻟﺬﻱ ﺃﻏﺮﻗﻮﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﻣﺴﺘﻨﻘﻌﺎﺕ ﺍﻟﻌﺼﺒﻴﺎﺕ ﺍﳌﺬﻫﺒﻴﺔ ﻭﺍﻟﻄﺎﺋﻔﻴﺔ ،ﻭﺍﻟﺬﻳﻦ
ﳚﻌﻠﻮﻥ ﻣﻦ ﺑﻌﺾ ﺭﺟﺎﻻﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺃﻗﻮﺍﳍﻢ ﻭﺭﻭﺍﻳﺎﻢ ﺃﺻﻨﺎﻣﺎﹰ ﻻ ﻳﺮﻭﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺇ ﹼﻻ
ﻣﻦ ﺧﻼﳍﺎ ،ﻳﻨﻜﺮﻭﻥ ﻛﻞﱠ ﻭﻣﻀﺔ ﻧﻮﺭ ﺗﺴﺘﻨﺒﻂ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻣﺘﻤﺜﹼﻠﲔ ﺍﳌﻌﻨﻴﲔ ﺑﻮﻟﻪ
ﺗﻌﺎﱃ ..
) 7ptƒ#uä ¨@à2 (#÷rt•tƒ bÎ)ur Èd,ysø9$# ÎŽö•tóÎ/ ÇÚö‘F{$# ’Îû šcr㕬6s3tGtƒ tûïÏ%©!$# zÓÉL»tƒ#uä ô`tã ß$ÎŽñÀr'y™
çnrä‹Ï‚-Gtƒ ÄcÓxöø9$# Ÿ@‹Î6y™ (#÷rt•tƒ bÎ)ur Wx‹Î6y™ çnrä‹Ï‚-Gtƒ Ÿw ωô©”•9$# Ÿ@‹Î6y™ (#÷rt•tƒ bÎ)ur $pkÍ5 (#qãZÏB÷sムžw
١٣ = [ ٢٠ﻛﻠﻤﺔ
) ](4 !$tRuä!$t/#uäÏmø‹n=tã$tRô‰y`ur$tBßìÎ7®KtRö@t/(#qä9$s%ª!$#tAt“Rr&!$tB(#qãèÎ7®?$#ãNßgs9Ÿ@ŠÏ%#sŒÎ)urﻟﻘﻤﺎﻥ
١٤ = [ ٢١ :ﻛﻠﻤﺔ
ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥﱠ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻒ ﻟﻨﺎ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺟﺎﻧﺒﻬﺎ ﺍﻟﻌﺎﻡ ،ﻓﻬﺆﻻﺀ ﳚﺎﺩﻟﻮﻥ
ﰲ ﻛﻞﱢ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺎﷲ ﺗﻌﺎﱃ ،ﺑﻐﲑ ﻋﻠﻢ ﻭﻻ ﻫﺪﻯ ﻭﻻ ﻛﺘﺎﺏ ﻣﻨﲑ ..ﻭﻫﺬﻩ ﺻﻮﺭﺓ ﻋﺎﻣﺔ
ﺗﺸﻤﻞ ﻛﻞﱠ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﺎﺎﺩﻟﺔ ﰲ ﺍﷲ ﺗﻌﺎﱃ ..
ﺑﻴﻨﻤﺎ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺟﺎﻧﺒﻬﺎ ﺍﳋﺎﺹ ،ﻭﺍﳌﺘﻌﻠﹼﻖ ﺑﻘﻮﻝﹴ
ﻳﻌﺮﺽ ﻋﻠﻴﻬﻢ ﻭﺑﺮﺩﻫﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ﰲ ﺍﻟﺰﺍﻭﻳﺔ
ﺍﻟﱵ ﻳﻠﻘﻰ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ ﻟﺘﺼﻮﻳﺮ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻳﻨﻌﻜﺲ ﺗﻔﺎﺿﻼﹰ ﰲ ﳎﻤﻮﻉ ﺍﻟﻜﻠﻤﺎﺕ
ﺍﳌﻜﻮﻧﺔ ﻟﺮﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻟﻮﺟﺪﻧﺎﻩ ﻣﺴﺄﻟﺔﹰ ﻣﻜﻮﻧﺔﹰ ﻣﻦ ﺭﻛﻨﲔ
ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
) ](!ª #$ At “t R&r $! Bt #( qèã 7Î ?® #$ Nã gß 9s @Ÿ Š%Ï #Œs )Î ruﻟﻘﻤﺎﻥ ٧ = [ ٢١ :ﻛﻠﻤﺎﺕ
ﻛﻠﻤﺎﺕ٧ = [ ٢١ : ] ﻟﻘﻤﺎﻥ( 4 $! Rt äu $! /t #äu mÏ ‹ø =n ãt $Rt ‰ô `y ru $Bt ìß 7Î K® Rt @ö /t #( q9ä $%s )
ﻝ ﰲ ﻣﺴﺄﻟﺔﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻷﺧﲑﺓ ﻟﻮﺟﺪﻧﺎﻩ ﺍﻟﺮﻛﻦ ﺍﻷﻭ
.. ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺑﺎﻗﻲ ﻛﻠﻤﺎﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ، ﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰﺟﺪﻳﺪﺓ ﻣﻜﻮ
ﻛﻠﻤﺎﺕ٧ = [ ٢١ : ] ﻟﻘﻤﺎﻥ( 4 $! Rt äu $! /t #äu mÏ ‹ø =n ãt $Rt ‰ô `y ru $Bt ìß 7Î K® Rt @ö /t #( q9ä $%s )
ﻛﻠﻤﺎﺕ٧ = [ ٢١ : ] ﻟﻘﻤﺎﻥ(ŽÎ •èÏ ¡¡ 9#$ >
É #‹
x ã 4 <n )Î N
t ’ ö d
è qã
ã ‰
ô ƒt `
ß »Ü
s ‹ø ±
¤ 9#$ b Ÿ qö 9s ru &r )
t %2
ÇÌÌÈ 7ptãqãZøÿxE Ÿwur 7ptãqäÜø)tB žw ÇÌËÈ ;ouŽ•ÏWx. 7pygÅ3»sùur ÇÌÊÈ 5>qä3ó¡¨B &ä!$tBur ÇÌÉÈ 7Šr߉ôJ¨B 9e@Ïßur
ÇÌÐÈ $\/#t•ø?r& $¹/ã•ãã ÇÌÏÈ #·‘%s3ö/r& £`ßg»oYù=yèpgmú ÇÌÎÈ [ä!$t±SÎ) £`ßg»tRù't±Sr& !$¯RÎ) ÇÌÍÈ >ptãqèùö•¨B <¸ã•èùur
[ ٤٠ – ٢٧ : ( ] ﺍﻟﻮﺍﻗﻌﺔtûïÌ•ÅzFy$# z`ÏiB ×'©#èOur ÇÌÒÈ tûüÏ9¨rF{$# šÆÏiB ×'©#èO ÇÌÑÈ ÈûüÏJu‹ø9$# É=»ysô¹X{
ﻛﻠﻤﺔ٣٧ =
5QqãKøts† `ÏiB 9e@Ïßur ÇÍËÈ 5O‹ÏHxqur 5Qqèÿxœ ’Îû ÇÍÊÈ ÉA$uKÏe±9$# Ü=»ptõ¾r& !$tB ÉA$uKÏe±9$# Ü=»ptõ¾r&ur )
’n?tã tbr•ŽÅÇç„ (#qçR%x.ur ÇÍÎÈ šúüÏùuŽøIãB y7Ï9ºsŒ Ÿ@ö6s% (#qçR%x. öNåk¨XÎ) ÇÍÍÈ AOƒÍ•x. Ÿwur 7ŠÍ‘$t/ žw ÇÍÌÈ
ÇÍÐÈ tbqèOqãèö7yJs9 $¯RÏär& $¸J»sàÏãur $\/#t•è? $¨Zä.ur $uZ÷FÏB #x‹Í¬r& šcqä9qà)tƒ (#qçR%x.ur ÇÍÏÈ ËLìÏàyèø9$# Ï]ZÏtø:$#
ﻭﺍﻧﻌﻜﺎﺱﹺ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮﹺ ﰲ ﳎﻤـﻮﻉﹺ ﺍﻟﺘﺎﻟﻴﺔ ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﺑﲔ ﺭﻛﲏ ﺍﳌﺴﺄﻟﺔ..
.. ﻬﻤﺎﻛﻠﻤﺎﺗ
ô`ÏB 4’s+ó¡è@ ÇÍÈ Zpu‹ÏB%tn #·‘$tR 4’n?óÁs? ÇÌÈ ×pt6Ϲ$¯R ×'s#ÏB%tæ ÇËÈ îpyèϱ»yz >‹Í´tBöqtƒ ×nqã_ãr )
( ] ﺍﻟﻐﺎﺷﻴﺔ8íqã_ `ÏB ÓÍ_øóムŸwur ß`ÏJó¡ç„ žw ÇÏÈ 8ìƒÎŽŸÑ `ÏB žwÎ) îP$yèsÛ öNçlm; }§øŠ©9 ÇÎÈ 7pu‹ÏR#uä Aû÷ütã
ﻛﻠﻤﺔ٢٤ = [ ٧ – ٢ :
Zpu‹Éó»s9 $pkŽÏù ßìyJó¡n@ žw ÇÊÉÈ 7pu‹Ï9%tæ >p¨Zy_ ’Îû ÇÒÈ ×pu‹ÅÊ#u‘ $pkÈŽ÷è|¡Ïj9 ÇÑÈ ×puH¿å$¯R 7‹Í´tBöqtƒ ×nqã_ãr )
×psùqàÿóÁtB ä-Í‘$oÿsVur ÇÊÍÈ ×ptãqàÊöq¨B Ò>#uqø.r&ur ÇÊÌÈ ×ptãqèùö•¨B Ö‘çŽß $pkŽÏù ÇÊËÈ ×ptƒÍ‘%y` ×û÷ütã $pkŽÏù ÇÊÊÈ
ﻛﻠﻤﺎﺕ١٠ = [ ٩١
= [ ٩١ : ( ] ﺍﻟﻨﺤﻞšcqè=yèøÿs? $tB ÞOn=÷ètƒ ©!$# ¨bÎ) 4 ¸xŠÏÿx. öNà6ø‹n=tæ ©!$# ÞOçFù=yèy_ ô‰s%ur )
ﻛﻠﻤﺎﺕ١٠
.. ﻥ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﻳﺘﻜﻮ، ﻭﻛﻞﱡ ﺭﻛﻦﹴ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ..
.. ﻛﻠﻤﺎﺕ٥ = ( Oó ?› ‰gy »ãt #Œs )Î ! Ï g
« #$ ‰ ô èy /Î #( qùè r÷ &r ru )
ﻛﻠﻤﺎﺕ٥ = ( $dy ‰Ï ‹2
Å qö ?s ‰
y è÷ /t ` y ƒ÷ {
z »J à )
F #$ #( qÒ à Z?s w
Ÿ ru )
¸ Šÿ
ﻛﻠﻤﺎﺕ٥ = ( x Ï .x N
ö 6
à ‹ø =n æ
t ! Þ Fç =ù èy _
© #$ O ô %s ru )
y ‰
.. ﻛﻠﻤﺎﺕ٥ = ( c
š q=è èy ÿ
ø ?s $Bt O
Þ =n è÷ ƒt ! ¨ )Î )
© #$ b
ﻛﻠﻤﺎﺕ
](OÒ ŠJÏ my ’; <Í ru ¼mç R¯ (r .x o× ru º‰y ãt ¼mç Zu •÷ /t ru 7ﻓﺼﻠﺖ ٨ = [ ٣٤ :ﻛﻠﻤﺎﺕ
y Zu •÷ /t “%
)Ï !© #$ #Œs *Î ùs
ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻭﻟﻜﻨﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻒ ﺍﳉﺎﻧﺐ ﺍﻟﻌﺎﻡ
ﻣﻨﻬﺎ ،ﻭﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻒ ﺟﺎﻧﺒﺎﹰ ﺧﺎﺻﺎﹰ ﻣﻨﻬﺎ ،ﻭﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ﰲ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ
ﻳﺴﻘﻂ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻀﻮﺀ ﻟﻴﺼﻒ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﳒﺪﻩ ﻣﻨﻌﻜﺴﺎﹰ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ
ﻭﺍﻟﺘﺴﻤﻴﺔ ) ﺍﻟﻜﻠﻤﺎﺕ ( ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺭﻛﲏ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
) ]( 3 $¨ZÏB(#râ䧕t7s?$yJx.öNåk÷]ÏBr&§•t6oKoYsùZo§•x.$oYs9žcr&öqs9(#qãèt7¨?$#tûïÏ%©!$#tA$s%urﺍﻟﺒﻘﺮﺓ [ ١٦٧ :
= ١٢ﻛﻠﻤﺔ
) ](Í‘$¨Y9$#z`ÏBtûüÅ_Ì•»y‚Î/Nèd$tBur( öNÍköŽn=tæBNºuŽy£ymöNßgn=»yJôãr&ª!$#ÞOÎgƒÌ•ãƒy7Ï9ºx‹x.ﺍﻟﺒﻘﺮﺓ
) ، ( Í‘$¨Y9$# z`ÏB tûüÅ_Ì•»y‚Î/ Nèd $tBurﻳﺘﻢ ﺗﺼﻮﻳﺮﳘﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﻭﺍﺣﺪﺓ ،ﻫﻲ ﺯﺍﻭﻳﺔ ﻋﻠﻢ ﺍﷲ
ﺗﻌﺎﱃ ﲝﻘﻴﻘﺘﻬﻢ ) ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﻭﱃ ( ﻭﺑﻨﺘﻴﺠﺘﻬﻢ ) ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ( ،ﻭﳘﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ﺿﻤﻦ
ﺭﺅﻳﺔ ﺯﺍﻭﻳﺔ ﻭﺍﺣﺪﺓ ،ﲣﺘﻠﻒ ﻋﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﺘﻢ ﻣﻦ ﺧﻼﳍﺎ ﺇﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ
ﺍﳌﹸﺼﻮﺭ ﻟﻘﻮﳍﻢ ﺍﻟﻈﺎﻫﺮ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺭﻛﲏ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
] ( tbr߉tGôg•B Nèdur ß`øBF{$# ãNßgs9 y7Í´¯»s9'ré& AOù=ÝàÎ/ OßguZ»yJƒÎ) (#þqÝ¡Î6ù=tƒ óOs9ur (#qãZtB#uä tûïÏ%©!$# )
ﻛﻠﻤﺔ١١ = [ ٨٢ : ﺍﻷﻧﻌﺎﻡ
: ] ﺍﻷﻧﻌﺎﻡ ( 3 âä!$t±®S `¨B ;M»y_u‘yŠ ßìsùö•tR 4 ¾ÏmÏBöqs% 4’n?tã zOŠÏdºt•ö/Î) !$yg»oYøŠs?#uä !$uZçF¤fãm y7ù=Ï?ur )
ﻛﻠﻤﺎﺕ١٠ = [ ٨٣
ﺔ( ﻭﺍﺿﺤﺔ ﻭﺟﻠﻴ (#qãZtB#uä tûïÏ%©!$# ) ﻓﺎﻟﻌﺒﺎﺭﺓ ﰲ ﺑﺪﺍﻳﺘﻪ، ﻋﺎﻡﻝ ﻫﻮ ﺧﻄﺎﺏﺍﻟﺮﻛﻦ ﺍﻷﻭ
ﻭﲨﻴﻊ ﻛﻠﻤﺎﺕ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﺗﺆﻛﹼﺪ ﻋﻤﻮﻡ ﺍﻷﺣﻜﺎﻡ ﺍﶈﻤﻮﻟﺔ ﻓﻴﻪ، ﰲ ﻋﻤﻮﻡ ﺃﺣﻜﺎﻡ ﻫﺬﺍ ﺍﻟﺮﻛﻦ
ﺔ ﺍﻟﱵ ﺃﹸﻋﻄﻴﺖ ﻹﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪﺔ ﻫﻲ ﺍﳊﺠ ﺑﻴﻨﻤﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻧﺮﺍﻩ ﻳﺼﻒ ﻟﻨﺎ ﺣﺎﻟﺔﹰ ﺧﺎﺻ..
ﺃﻥﱠ ﺍﻟﺪﻻﻻﺕ ﰲ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ﺗﺘﻌﻠﹼﻖ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﻮﻣﻪ ﻭﻭﺍﺿﺢ، ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻗﻮﻣﻪ
ﻭﻟﺬﻟﻚ، ﻝ ﺇﱃ ﺍﳋﺼﻮﺹ ﰲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﰎﱠ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻟﻌﻤﻮﻡ ﰲ ﺍﻟﺮﻛﻦ ﺍﻷﻭ.. ﺇﺫﺍﹰ..
.. ﻧﺔ ﻟﺮﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔﻧﺮﻯ ﻛﻴﻒ ﻳﻨﻌﻜﺲ ﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ﰲ ﳎﻤﻮﻉ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻜﻮ
.. ﻛﻴﻒ ﻳﻨﻌﻜﺲ ﺍﻟﺘﻨﺎﻇﺮ ﰲ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺕ ﺭﻛﻨﻴﻬﺎ، ﺍﻟﺘﺎﻟﻴﺔﻭﻟﻨﻨﻈﺮ ﺃﻳﻀﺎﹰ ﺇﱃ ﺍﳌﺴﺄﻟﺔ
Oßgä9öqs% š•Ï9ºsŒ ( «!$# ÚÆö/$# ßxŠÅ¡yJø9$# “t•»|Á¨Y9$# ÏMs9$s%ur «!$# ßûøó$# í•÷ƒt“ãã ߊqßgu‹ø9$# ÏMs9$s%ur )
( šcqà6sù÷sム4’¯Tr& 4 ª!$# ÞOßgn=tG»s% 4 ã@ö6s% `ÏB (#rã•xÿŸ2 tûïÏ%©!$# tAöqs% šcqä«Îg»ŸÒム( óOÎgÏdºuqøùr'Î/
ﻛﻠﻤﺔ٢٣ = [ ٣٠ : ] ﺍﻟﺘﻮﺑﺔ
!$tBur zNtƒö•tB šÆö/$# yx‹Å¡yJø9$#ur «!$# Âcrߊ `ÏiB $\/$t/ö‘r& öNßguZ»t6÷dâ‘ur öNèdu‘$t6ômr& (#ÿrä‹sƒªB$# )
( šcqà2Ì•ô±ç„ $£Jtã ¼çmoY»ysö7ß™ 4 uqèd žwÎ) tm»s9Î) Hw ( #Y‰Ïmºur $Yg»s9Î) (#ÿr߉ç6÷èu‹Ï9 žwÎ) (#ÿrã•ÏBé&
ﻛﻠﻤﺔ٢٣ = [ ٣١ : ] ﺍﻟﺘﻮﺑﺔ
.. ﻛﻴﻒ ﻳﻨﻌﻜﺲ ﺍﻟﺘﻨﺎﻇﺮ ﰲ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺕ ﺭﻛﻨﻴﻬﺎ، ﺍﻟﺘﺎﻟﻴﺔﻭﻟﻨﻨﻈﺮ ﺃﻳﻀﺎﹰ ﺇﱃ ﺍﳌﺴﺄﻟﺔ
öNåkçJ÷ƒr&u‘ t•yJs)ø9$#ur }§ôJ¤±9$#ur $Y6x.öqx. uŽ|³tã y‰tnr& àM÷ƒr&u‘ ’ÎoTÎ) ÏMt/r'¯»tƒ Ïm‹Î/L{ ß#ß™qムtA$s% øŒÎ) )
ﻛﻠﻤﺔ١٥ = [ ٤ : ( ] ﻳﻮﺳﻒú
š Ï f
ï‰ É »™
y ’<Í
z`»sÜø‹¤±9$# ¨bÎ) ( #´‰øŠx. y7s9 (#r߉‹Å3uŠsù y7Ï?uq÷zÎ) #’n?tã x8$tƒöäâ‘ óÈÝÁø)s? Ÿw ¢Óo_ç6»tƒ tA$s% )
Ñ
] ( úﻳﻮﺳﻒ ١٥ = [ ٥ :ﻛﻠﻤﺔ ü7Î B• rA ‰
ß ã ¡» Ç
` t M 9Ï
~| S
..ﻭﻟﻨﻨﻈﺮ ﺃﻳﻀﺎﹰ ﺇﱃ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ،ﺍﻟﱵ ﻳﺼﻮﺭ ﺭﻛﻨﺎﻫﺎ ﺣﻮﺍﺭﺍﹰ ﺑﲔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ
ﻭﻓﺮﻋﻮﻥ ..
ÓÉL©9$# y7tGn=÷èsù |Mù=yèsùur ÇÊÑÈ tûüÏZÅ™ x8Ì•çHéå ô`ÏB $uZŠÏù |M÷WÎ6s9ur #Y‰‹Ï9ur $uZŠÏù y7În/t•çR óOs9r& tA$s% )
] ( úﺍﻟﺸﻌﺮﺍﺀ ١٧ = [ ١٩ – ١٨ :ﻛﻠﻤﺔ
š ï•Í ÿ
Ï »3
s 9ø #$ Æ
š BÏ M | =ù èy ùs
| R&r ru M
’În1u‘ ’Í< |=yduqsù öNä3çFøÿÅz $£Js9 öNä3ZÏB ßNö‘t•xÿsù ÇËÉÈ tû,Îk!!$žÒ9$# z`ÏB O$tRr&ur #]ŒÎ) !$ygçFù=yèsù tA$s% )
™ ] ( ût ü=Îﺍﻟﺸﻌﺮﺍﺀ ١٧ = [ ٢١ – ٢٠ :ﻛﻠﻤﺔ
y •ö J
` ß 9ø #$
_ z BÏ Ó_Í =n èy V 3
y ru $J õ m
ã
] ( 3 cﺍﻷﻧﻔﺎﻝ ٧ = [ ٣٦ :
š q7ç =n óø ƒã N
¡ § Oè oZ •t
ó m ó g
y O Î ‹ø =n æ Ü
t c ä ?s N
q3 § Oè $g à ÿ
)y Rt q ¡ Ï ZŠã
) | ùs
ﻛﻠﻤﺎﺕ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﺘﺨﻴﻠﻬﺎ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ..ﺃﻣﺎ ﺍﻟﺮﻛﻦ
ﺍﻟﺜﺎﱐ ﻓﺈﻧﻪ ﻳﺼﻒ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..ﻭﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ
ﰲ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﺴﻘﻂ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻛﻞﱢ ﺭﻛﻦ ﻣﻦ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﳒﺪﻩ ﻳﻨﻌﻜﺲ ﰲ
ﻭﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ) ﺍﻟﻜﻠﻤﺎﺕ ( ..
..ﻭﺍﻷﻣﺜﻠﺔﹸ ﺍﻟﱵ ﺗﺒﻴﻦ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻛﺜﲑﺓﹲ ﺟﺪﺍﹰ ..ﻭﻟﻜﻦ ..
ﻣﻦ ﺑﺎﺏ ﺗﺒﻴﺎﻥ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ – ﻭﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﳊﺼﺮ – ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴـﺔ
ﻛﻴﻒ ﻳﻨﻌﻜﺲ ﺗﻨﺎﻇﺮ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ﺑﲔ ﺃﺭﻛﺎﺎ ﺗﻨﺎﻇﺮﺍﹰ ﰲ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺕ ﻛﻞﹼ ﺭﻛـﻨﲔ
ﻣﺘﻨﺎﻇﺮﻳﻦ ﻣﻨﻬﺎ ..
àMÎ6.^è? $®ÿÊE $uZs9 ólÌ•øƒä† š•-/u‘ $oYs9 äí÷Š$$sù 7‰Ïnºur 5Q$yèsÛ 4’n?tã uŽÉ9óÁ¯R `s9 4Óy›qßJ»tƒ óOçFù=è% øŒÎ)ur )
ﻛﻠﻤﺔ٢٢ = [ ٦١ : ( ( ] ﺍﻟﺒﻘﺮﺓ$gy =Î Á Å ‰
| /t ru $kp • y ã y BÏ qùè ru $g
t ru $g y ¬Í $! V¨ %Ï ru $g
y =Î )
ø /t `
. BÏ Ú
Þ ‘ö {
F #$
¨bÎ*sù #\•óÁÏB (#qäÜÎ7÷d$# 4 îŽö•yz uqèd ”Ï%©!$$Î/ 4†oT÷Šr& uqèd ”Ï%©!$# šcqä9ωö7tGó¡n@r& tA$s% )
] ( 3 «!$# šÆÏiB 5=ŸÒtóÎ/ râä!$t/ur èpuZx6ó¡yJø9$#ur ä'©!Éj‹9$# ÞOÎgøŠn=tæ ôMt/ÎŽàÑur 3 óOçFø9r'y™ $¨B Nà6s9
ﻛﻠﻤﺔ٢٢ = [ ٦١ : ﺍﻟﺒﻘﺮﺓ
........................
tbrã•yg»sàs? öNÏdÌ•»tƒÏŠ `ÏiB Nä3ZÏiB $Z)ƒÌ•sù tbqã_Ì•øƒéBur öNä3|¡àÿRr& šcqè=çGø)s? ÏäIwàs¯»yd öNçFRr& §NèO )
( 4 öNßgã_#t•÷zÎ) öNà6ø‹n=tã îP§•ptèC uqèdur öNèdr߉»xÿè? 3“t•»y™é& öNä.qè?ù'tƒ bÎ)ur Èbºurô‰ãèø9$#ur ÄNøOM}$$Î/ NÎgøŠn=tæ
ﻛﻠﻤﺔ٢٢ = [ ٨٥ : ] ﺍﻟﺒﻘﺮﺓ
š•Ï9ºsŒ ã@yèøÿtƒ `tB âä!#t“y_ $yJsù 4 <Ù÷èt7Î/ šcrã•àÿõ3s?ur É=»tGÅ3ø9$# ÇÙ÷èt7Î/ tbqãYÏB÷sçGsùr& )
: ( ] ﺍﻟﺒﻘﺮﺓ3 É>#x‹yèø9$# Ïd‰x©r& #’n<Î) tbr–Št•ãƒ ÏpyJ»uŠÉ)ø9$# tPöqtƒur ( $u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû Ó“÷“Åz žwÎ) öNà6YÏB
ﻛﻠﻤﺔ٢٢ = [ ٨٥
........................
] ( 9,»n=yz ô`ÏB Íot•ÅzFy$# †Îû ¼ã&s! $tBur $u‹÷R‘‰9$# ’Îû $oYÏ?#uä !$oY-/u‘ ãAqà)tƒ `tB Ĩ$¨Y9$# šÆÏJsù )
= [ ٢٥٧ : ( ( ] ﺍﻟﺒﻘﺮﺓÍ‘q–Y9$# ’n<Î) ÏM»yJè=—à9$# z`ÏiB Oßgã_Ì•÷‚ム(#qãZtB#uä šúïÏ%©!$# •’Í<ur ª!$# )
ﻛﻠﻤﺎﺕ٩
šÆÏB Íot•sÜZs)ßJø9$# ÎŽ•ÏÜ»oYs)ø9$#ur tûüÏZt6ø9$#ur Ïä!$|¡ÏiY9$# šÆÏB ÏNºuqyg¤±9$# •=ãm Ĩ$¨Z=Ï9 z`Îiƒã— )
ª!$#ur ( $u‹÷R‘‰9$# Ío4qu‹ysø9$# ßì»tFtB š•Ï9ºsŒ 3 Ï^ö•ysø9$#ur ÉO»yè÷RF{$#ur ÏptB§q|¡ßJø9$# È@ø‹y‚ø9$#ur ÏpžÒÏÿø9$#ur É=yd©%!$#
É $«t J
ﻛﻠﻤﺔ٢٤ = [ ١٤ : > ( ] ﺁﻝ ﻋﻤﺮﺍﻥ y 9ø #$ Æ
Ú ó m
¡ã ¼nç ‰ Ï
y Yã
`ÏB “Ì•ôfs? ×M»¨Yy_ óOÎgÎn/u‘ y‰ZÏã (#öqs)¨?$# tûïÏ%©#Ï9 4 öNà6Ï9ºsŒ `ÏiB 9Žö•y‚Î/ /ä3ã¥Îm;tRätr& ö@è% * )
( ÏŠ$t7Ïèø9$$Î/ 7Ž•ÅÁt/ ª!$#ur 3 «!$# šÆÏiB ÒcºuqôÊÍ‘ur ×ot•£gsÜ•B Ólºurø—r&ur $ygŠÏù tûïÏ$Î#»yz ã•»yg÷RF{$# $ygÏFøtrB
ﻛﻠﻤﺔ٢٤ = [ ١٥ : ] ﺁﻝ ﻋﻤﺮﺍﻥ
..........................
ω÷èt/ .`ÏB žwÎ) |=»tGÅ3ø9$# (#qè?ré& šúïÏ%©!$# y#n=tF÷z$# $tBur 3 ÞO»n=ó™M}$# «!$# y‰YÏã šúïÏe$!$# ¨bÎ) )
( ] ﺁﻝÉ>$|¡Ïtø:$# ßìƒÎŽ| ©!$# cÎ*sù «!$# ÏM»tƒ$t«Î/ ö•àÿõ3tƒ `tBur 3 óOßgoY÷•t/ $J‹øót/ ÞOù=Ïèø9$# ãNèduä!%y` $tB
ﻛﻠﻤﺔ٢٦ = [ ١٩ : ﻋﻤﺮﺍﻥ
|=»tGÅ3ø9$# (#qè?ré& tûïÏ%©#Ïj9 @è%ur 3 Ç`yèt7¨?$# Ç`tBur ¬! }‘Îgô_ur àM÷Kn=ó™r& ö@à)sù x8q•_!%tn ÷bÎ*sù )
ª!$#ur 3 à÷»n=t6ø9$# š•ø‹n=tã $yJ¯RÎ*sù (#öq©9uqs? cÎ)¨r ( (#ry‰tF÷d$# ωs)sù (#qßJn=ó™r& ÷bÎ*sù 4 óOçFôJn=ó™r&uä z`¿Íh‹ÏiBW{$#ur
( ] ﺁﻝz`ƒÌ•Å¡»y‚ø9$# z`ÏB Íot•ÅzFy$# ’Îû uqèdur çm÷YÏB Ÿ@t6ø)ム`n=sù $YYƒÏŠ ÄN»n=ó™M}$# uŽö•xî Æ÷tGö;tƒ `tBur )
ﻛﻠﻤﺔ١٣ = [ ٨٥ : ﻋﻤﺮﺍﻥ
ãNèduä!%y`ur A,ym tAqß™§•9$# ¨br& (#ÿr߉Îgx©ur öNÍkÈ]»yJƒÎ) y‰÷èt/ (#rã•xÿŸ2 $YBöqs% ª!$# “ωôgtƒ y#ø‹x. )
ﻛﻠﻤﺔ١٣ = [ ٨٦ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥ4 M
à »Yo •iÉ 6t 9ø #$
ﻛﻠﻤﺎﺕ٩ = [ ٨٧
= [ ٨٨ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥtbrã•sàZムöNèd Ÿwur Ü>#x‹yèø9$# ãNßg÷Ztã ß#¤ÿsƒä† Ÿw $pkŽÏù tûïÏ$Î#»yz )
ﻛﻠﻤﺎﺕ٩
ãNèduä!%y`ur A,ym tAqß™§•9$# ¨br& (#ÿr߉Îgx©ur öNÍkÈ]»yJƒÎ) y‰÷èt/ (#rã•xÿŸ2 $YBöqs% ª!$# “ωôgtƒ y#ø‹x. )
ﻛﻠﻤﺔ١٨ = [ ٨٦ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥût üJÏ =Î »à© 9#$ Qu qö )s 9ø #$ “‰Ï gô ƒt w ª #$ ru 4 M
Ÿ ! à »Yo •iÉ 6t 9ø #$
tûïÏ$Î#»yz ÇÑÐÈ tûüÏèyJô_r& Ĩ$¨Y9$#ur Ïps3Í´¯»n=yJø9$#ur «!$# spoY÷ès9 öNÎgø‹n=tæ ¨br& öNèdät!#t“y_ y7Í´¯»s9'ré& )
ﻛﻠﻤﺔ١٨ = [ ٨٨ – ٨٧ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥbt r•ã às Zƒã Nö dè w Ü #‹
Ÿ ru > x èy 9ø #$ N
ã g
ß Z÷ ã ß ÿ
t # ¤ ƒs †
ä w
Ÿ $kp ŽùÏ
........................
٧ = [ ١٥٧ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥc
š qèã J
y gø † £ BiÏ Ž× •ö z
s $J y pî J ô ‘u ru !
y m z BiÏ o× •t ÿ
« #$ ` Ï óø J
y 9s )
ﻛﻠﻤﺎﺕ
........................
٨ = [ ١٦٨ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥ3 #( q=è FÏ %è $Bt $Rt qãã $Ûs &r qö 9s #( r‰ß èy %s ru Nö kÍ XÍ ºqu z
÷ }
\ #( q9ä $%s û Ï !© #$ )
t ï%
ﻛﻠﻤﺎﺕ
ãNà6Å¡àÿRr& ô`tã (#râäu‘÷Š$$sù ö@è% 3 (#qè=ÏFè% $tB $tRqãã$sÛr& öqs9 (#r߉yès%ur öNÍkÍXºuq÷z\} (#qä9$s% tûïÏ%©!$# )
ﻛﻠﻤﺔ١٦ = [ ١٦٨ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥût ü%Ï ‰Ï »¹
| L÷ êä Z.ä b)Î N
| qö J
y 9ø #$
........................
ã&é#à2ù's? 5b$t/ö•à)Î/ $oYt•Ï?ù'tƒ 4Ó®Lym @Aqß™t•Ï9 šÆÏB÷sçR žwr& !$uZøŠs9Î) y‰Îgtã ©!$# ¨bÎ) (#þqä9$s% šúïÏ%©!$# )
.........................
: ( ] ﺁﻝ ﻋﻤﺮﺍﻥ4 $¨YtB$t«sù öNä3În/t•Î/ (#qãYÏB#uä ÷br& Ç`»yJƒM~Ï9 “ÏŠ$oYム$ZƒÏŠ$oYãB $oY÷èÏJy™ $oY¯RÎ) !$oY-/§‘ )
ﻛﻠﻤﺎﺕ١٠ = [ ١٩٣
: ( ] ﺁﻝ ﻋﻤﺮﺍﻥÍ‘#t•ö/F{$# yìtB $oY©ùuqs?ur $oYÏ?$t«Íh‹y™ $¨Ytã ö•ÏeÿŸ2ur $oYt/qçRèŒ $uZs9 ö•Ïÿøî$$sù $oY-/u‘ )
ﻛﻠﻤﺎﺕ١٠ = [ ١٩٣
.........................
<Ù÷èt/ âä!$uŠÏ9÷rr& öNåkÝÕ÷èt/ ¢ uä!$u‹Ï9÷rr& #“t•»|Á¨Z9$#ur yŠqåkuŽø9$# (#rä‹Ï‚-Gs? Ÿw (#qãYtB#uä tûïÏ%©!$# $pkš‰r'¯»tƒ * )
ﻛﻠﻤﺔ١١ = [ ٥١ : ( ] ﺍﳌﺎﺋﺪﺓ
٥١ : ( ] ﺍﳌﺎﺋﺪﺓtûüÏJÎ=»©à9$# tPöqs)ø9$# “ωôgtƒ Ÿw ©!$# ¨bÎ) 3 öNåk÷]ÏB ¼çm¯RÎ*sù öNä3ZÏiB Nçl°;uqtGtƒ `tBur )
ﻛﻠﻤﺔ١١ = [
.......................
öNåk|¦àÿRr& (#ÿrçŽÅ£yz tûïÏ%©!$# ¢ ãNèduä!$oYö/r& šcqèùÌ•÷ètƒ $yJx. ¼çmtRqèùÍ•÷êtƒ |=»tGÅ3ø9$# ÞOßg»oY÷•s?#uä tûïÏ%©!$# )
tbqßJÎ=»©à9$# ßxÎ=øÿムŸw ¼çm¯RÎ) 3 ÿ¾ÏmÏG»tƒ$t«Î/ z>¤‹x. ÷rr& $¹/É‹x. «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ÞOn=øßr& ô`tBur )
ﻛﻠﻤﺔ١٤ = [ ٢١ : ( ] ﺍﻷﻧﻌﺎﻡ
.......................
tbqä3tRur $oYÎn/u‘ ÏM»tƒ$t«Î/ z>Éj‹s3çR Ÿwur –Št•çR $uZoKø‹n=»tƒ (#qä9$s)sù Í‘$¨Z9$# ’n?tã (#qàÿÏ%ãr øŒÎ) #“t•s? öqs9ur )
ﻛﻠﻤﺔ١٦ = [ ٢٧ : ( ] ﺍﻷﻧﻌﺎﻡût üZÏ BÏ s÷ Rç Qù #$ `z BÏ
öNåk¨XÎ)ur çm÷Ytã (#qåkçX $yJÏ9 (#rߊ$yès9 (#r–Šâ‘ öqs9ur ( ã@ö6s% `ÏB tbqàÿøƒä† (#qçR%x. $¨B Mçlm; #y‰t/ ö@t/ )
ﻛﻠﻤﺔ١٦ = [ ٢٨ : ( ] ﺍﻷﻧﻌﺎﻡbt q/ç ‹É »3s 9s
ﻛﻠﻤﺎﺕ٨ = ( ( @
ã 6ö %s `BÏ b à ƒø †
t qÿ ä #( qRç %.x $B¨ Mlç ;m #‰ ö /t )
y /t @
çŽö•yz uqèdur ( ¨,ysø9$# •Èà)tƒ ( ¬! žwÎ) ãNõ3ßÛø9$# ÈbÎ) 4 ÿ¾ÏmÎ/ šcqè=ÉÚ÷ètGó¡n@ $tB ”ωZÏã $tB )
ﻛﻠﻤﺔ١٤ = [ ٥٧ : ( ] ﺍﻷﻧﻌﺎﻡût ,#Î Á
Å »ÿ
x 9ø #$
ãNn=ôãr& ª!$#ur 3 ôMà6oY÷•t/ur ÓÍ_øŠt/ ã•øBF{$# zÓÅÓà)s9 ¾ÏmÎ/ tbqè=ÉÚ÷ètGó¡n@ $tB “ωZÏã ¨br& öq©9 @è% )
ﻛﻠﻤﺔ١٤ = [ ٥٨ : ( ] ﺍﻷﻧﻌﺎﻡú
š Ï =Î »à
üJ © 9$$ /Î
............................
ô`ÏB $uZ8pgUr& ÷ûÈõ©9 ZpuŠøÿäzur %Yæ•Ž|Øn@ ¼çmtRqããô‰s? Ì•óst7ø9$#ur ÎhŽy9ø9$# ÏM»uHä>àß `ÏiB /ä3ŠÉdfuZム`tB ö@è% )
tbqä.ÎŽô³è? öNçFRr& §NèO 5>ö•x. Èe@ä. `ÏBur $pk÷]ÏiB Nä3‹ÉdfuZムª!$# È@è% ÇÏÌÈ tûïÌ•Å3»¤±9$# z`ÏB ¨ûsðqä3uZs9 ¾ÍnÉ‹»yd
ﻛﻠﻤﺔ٢٧ = [ ٦٤ – ٦٣ : ( ] ﺍﻷﻧﻌﺎﻡ
÷rr& öNä3Î=ã_ö‘r& ÏMøtrB `ÏB ÷rr& öNä3Ï%öqsù `ÏiB $\/#x‹tã öNä3ø‹n=tæ y]yèö7tƒ br& #’n?tã â‘ÏŠ$s)ø9$# uqèd ö@è% )
šcqßgs)øÿtƒ öNßg¯=yès9 ÏM»tƒFy$# ß$ÎhŽ|ÇçR y#ø‹x. ö•ÝàR$# 3 CÙ÷èt/ }¨ù't/ /ä3ŸÒ÷èt/ t,ƒÉ‹ãƒur $Yèu‹Ï© öNä3|¡Î6ù=tƒ
ﻛﻠﻤﺔ٢٧ = [ ٦٥ : ( ] ﺍﻷﻧﻌﺎﻡ
١٠ = ( pZ Šu ÿ
ø z
ä ru %æ
Y Ž• Ø
| @n ¼mç Rt qã
ã ‰
ô ?s •Ì s
ó 7t 9ø #$ ru ŽhÎ 9y 9ø #$ M
Ï »Hu >ä ß
à `BiÏ /3
ä Šf
dÉ Zu ƒã `Bt @
ö %è )
ﻛﻠﻤﺎﺕ
ﻛﻠﻤﺎﺕ١٠ = ( bt q.ä ŽÎ ³
ô ?è N
ö Fç R&r N
§ Oè >
5 •ö .x @
eÈ .ä `BÏ ru $kp ]÷ BiÏ N3
ä ‹f
dÉ Zu ƒã ! È %è )
ª #$ @
.........................
ﻛﻠﻤﺎﺕ١٠ = [ ٢٤ :
( šcrçŽ|³øtéB ÏmøŠs9Î) ÿ¼çm¯Rr&ur ¾ÏmÎ7ù=s%ur Ïäö•yJø9$# šú÷üt/ ãAqçts† ©!$# žcr& (#þqßJn=ôã$#ur )
ﻛﻠﻤﺎﺕ١٠ = [ ٢٤ : ] ﺍﻷﻧﻔﺎﻝ
.........................
ÏäIwàs¯»yd šcqä9qà)tƒur óOßgãèxÿZtƒ Ÿwur öNèd•ŽÛØo„ Ÿw $tB «!$# Âcrߊ `ÏB šcr߉ç7÷ètƒur )
ﻛﻠﻤﺔ١٤ = [ ١٨ : ( ] ﻳﻮﻧﺲ4 !
« #$ ‰ Ï $Rt sà »¯ èy ÿ
y Yã ä
x ©
4’n?»yès?ur ¼çmoY»ysö7ß™ 4 ÇÚö‘F{$# ’Îû Ÿwur ÏNºuq»yJ¡¡9$# ’Îû ãNn=÷ètƒ Ÿw $yJÎ/ ©!$# šcqä«Îm6uZè?r& ö@è% )
ﻛﻠﻤﺔ١٥ = [ ١٨ : ( ] ﻳﻮﻧﺲc
š q.ä ŽÎ ³
ô „ç $J
£ ã
t
.........................
( ¼çn߉‹Ïèム§NèO t,ù=sƒø:$# (#äty‰ö7tƒ ª!$# È@è% 4 ¼çn߉‹Ïèム§NèO t,ù=sƒø:$# (#äty‰ö7tƒ `¨B /ä3ͬ!%x.uŽà° `ÏB ö@yd ö@è% )
١٠ = [ ٥٤ : ( ] ﻳﻮﻧﺲ3 ¾mÏ /Î N
ô ‰
y Ft ùø w Ç ‘ö {
] Ú F #$ ’ûÎ $Bt M
ô J
y =n ß < ÿ
s § ø Rt @
eÈ 3
ä 9Ï b
¨ &r qö 9s ru )
ﻛﻠﻤﺎﺕ
( tbqßJn=ôàムŸw öNèdur 4 ÅÝó¡É)ø9$$Î/ OßgoY÷•t/ š†ÅÓè%ur ( z>#x‹yèø9$# (#ãrr&u‘ $£Js9 sptB#y‰¨Y9$# (#r•Ž| r&ur )
ﻛﻠﻤﺔ١١ = [ ٥٤ : ] ﻳﻮﻧﺲ
(#ãrr&u‘ $£Js9 sptB#y‰¨Y9$# (#r•Ž| r&ur 3 ¾ÏmÎ/ ôNy‰tFøù]w ÇÚö‘F{$# ’Îû $tB ôMyJn=sß <§øÿtR Èe@ä3Ï9 ¨br& öqs9ur )
Ÿw öNèduŽsYø.r& £`Å3»s9ur A,ym «!$# y‰ôãur ¨bÎ) Iwr& 3 ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ’Îû $tB ¬! ¨bÎ) Iwr& )
ﻛﻠﻤﺔ٢١ = [ ٥٦ – ٥٥ : ( ] ﻳﻮﻧﺲc
š qèã _
y •ö ?è mÏ Šø 9s )Î ru M
à ‹J
Ï ƒã ru ¾‘
Ç tø †
ä qu d
è ÇÎÎÈ b ß =n èô ƒt
t qJ
............................
ª!!#uä ö@è% Wx»n=ymur $YB#t•ym çm÷ZÏiB OçFù=yèyfsù 5-ø—Íh‘ ÆÏiB Nä3s9 ª!$# tAt“Rr& !$¨B OçF÷ƒuäu‘r& ö@è% )
ﻛﻠﻤﺔ٢٠ = [ ٥٩ : ( ] ﻳﻮﻧﺲc
š rŽç It ÿ
ø ?s !
« #$ ’?n ã ô &r ( N
t Q ö 3
ä 9s c
š ŒÏ &r
rä%s! ©!$# žcÎ) 3 ÏpyJ»uŠÉ)ø9$# tPöqtƒ z>É‹x6ø9$# «!$# ’n?tã šcrçŽtIøÿtƒ šúïÏ%©!$# •`sß $tBur )
ﻛﻠﻤﺔ١٩ = [ ٦٠ : ( ] ﻳﻮﻧﺲbt r•ã 3ä ±
ô „o w ö d
Ÿ N è Žu Ys .ø &r `
£ 3
Å »9s ru ¨
Ä $Y¨ 9#$ ’?n ã @ Ò
t @ ô ùs
............................
ﻛﻠﻤﺎﺕ
ﻛﻠﻤﺎﺕ٨ = [ ٩٧ : ( ] ﻳﻮﻧﺲOz Š9Ï {
F #$ > x èy 9ø #$ #( rã •t ƒt Ó
z #‹ 4 L® m
y p> ƒt #äu @
‘ 2
à ö kå Eø äu %! `
N y qö 9s ru )
............................
] ( ( þ‘Ïÿø‹|Ê ’Îû Èbrâ“øƒéB Ÿwur ©!$# (#qà)¨?$$sù ( öNä3s9 ã•ygôÛr& £`èd ’ÎA$uZt/ ÏäIwàs¯»yd ÉQöqs)»tƒ tA$s% )
ﻛﻠﻤﺔ١٣ = [ ٧٨ : ﻫﻮﺩ
[ ٧٩ : ( ] ﻫﻮﺩ߉ƒÌ•çR $tB ÞOn=÷ètGs9 y7¯RÎ)ur 9d,ym ô`ÏB y7Ï?$uZt/ ’Îû $uZs9 $tB |M÷HÍ>tã ô‰s)s9 (#qä9$s% )
ﻛﻠﻤﺔ١٣ =
............................
: ( ] ﻳﻮﺳﻒÒOŠÏãy— ¾ÏmÎ/ O$tRr&ur 9Ž•Ïèt/ ã@÷H¿q ¾ÏmÎ/ uä!%y` `yJÏ9ur Å7Î=yJø9$# tí#uqß¹ ߉É)øÿtR (#qä9$s% )
ﻛﻠﻤﺔ١٢ = [ ٧٢
: ( ] ﻳﻮﺳﻒtûüÏ%Ì•»y™ $¨Zä. $tBur ÇÚö‘F{$# ’Îû y‰Å¡øÿãZÏ9 $uZ÷¥Å_ $¨B OçFôJÎ=tæ ô‰s)s9 «!$$s? (#qä9$s% )
ﻛﻠﻤﺔ١٢ = [ ٧٣
...........................
ÒOŠÏàx. uqßgsù Èb÷“ßsø9$# šÆÏB çn$uZøŠtã ôMžÒu‹ö/$#ur y#ß™qム4’n?tã 4’s"y™r'¯»tƒ tA$s%ur öNåk÷]tã 4’¯<uqs?ur )
ﻛﻠﻤﺔ١٢ = [ ٨٤ : ( ] ﻳﻮﺳﻒ
šÆÏB tbqä3s? ÷rr& $·Êt•ym šcqä3s? 4Ó®Lym y#ß™qムã•à2õ‹s? (#àstGøÿs? «!$$s? (#qä9$s% )
ﻛﻠﻤﺔ١٢ = [ ٨٥ : ( ] ﻳﻮﺳﻒú
š Å =Î »g
ü3 y 9ø #$
................................
١٠٩ : ( ] ﻳﻮﺳﻒ3 #“t•à)ø9$# È@÷dr& ô`ÏiB NÍköŽs9Î) ûÓÇrqœR Zw%y`Í‘ žwÎ) š•Î=ö6s% `ÏB $uZù=y™ö‘r& !$tBur )
ﻛﻠﻤﺔ١١ = [
] ( 3 óOÎgÏ=ö7s% `ÏB tûïÏ%©!$# èpt7É)»tã šc%x. y#ø‹x. (#rã•ÝàZuŠsù ÇÚö‘F{$# †Îû (#r玕šo„ óOn=sùr& )
ãNÍköŽn=tã §•y‚sù ωÏã#uqs)ø9$# šÆÏiB OßguZ»uŠø^ç/ ª!$# †tAr'sù óOÎgÏ=ö7s% `ÏB šúïÏ%©!$# t•x6tB ô‰s% )
٢١ = [ ٢٦ : ( ] ﺍﻟﻨﺤﻞbt r•ã èã ±
ô „o w ß ‹ø m
Ÿ ] ô BÏ >
y ` Ü #‹
x èy 9ø #$ O
Þ g
ß 9?s &r ru O
ó g
Î %Ï qö ùs `BÏ #
ß )
ø ¡
¡ 9#$
ﻛﻠﻤﺔ
4 öNÍkŽÏù šcq’)¯»t±è@ óOçGYä. tûïÏ%©!$# š”Ïä!$Ÿ2uŽà° tûøïr& ãAqà)tƒur óOÎgƒÌ“øƒä† ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¢OèO )
= [ ٢٧ : ( ] ﺍﻟﻨﺤﻞtûïÍ•Ïÿ»x6ø9$# ’n?tã uäþq•¡9$#ur tPöqu‹ø9$# y“÷“Ï‚ø9$# ¨bÎ) zOù=Ïèø9$# (#qè?ré& šúïÏ%©!$# tA$s%
ﻛﻠﻤﺔ٢١
4 öNÍkŽÏù šcq’)¯»t±è@ óOçGYä. tûïÏ%©!$# š”Ïä!$Ÿ2uŽà° tûøïr& ãAqà)tƒur óOÎgƒÌ“øƒä† ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¢OèO )
ﻛﻠﻤﺔ١١ = [ ٢٧ : ( ] ﺍﻟﻨﺤﻞ
: ( ] ﺍﻟﻨﺤﻞtûïÍ•Ïÿ»x6ø9$# ’n?tã uäþq•¡9$#ur tPöqu‹ø9$# y“÷“Ï‚ø9$# ¨bÎ) zOù=Ïèø9$# (#qè?ré& šúïÏ%©!$# tA$s% )
ﻛﻠﻤﺎﺕ١٠ = [ ٢٧
...........................
`ÏB ã@yJ÷ètR $¨Zà2 $tB zOn=¡¡9$# (#âqs)ø9r'sù ( öNÍkŦàÿRr& þ‘ÏJÏ9$sß èps3Í´¯»n=yJø9$# ãNßg9©ùuqtGs? tûïÏ%©!$# )
ﻛﻠﻤﺔ١٢ = [ ٢٨ : ( ] ﺍﻟﻨﺤﻞ4 ä¥ qþ ™
ß
$yJÎ/ sp¨Yyfø9$# (#qè=äz÷Š$# ãNä3ø‹n=tæ íO»n=y™ šcqä9qà)tƒ tûüÎ6Íh‹sÛ èps3Í´¯»n=yJø9$# ãNßg9©ùuqtGs? tûïÏ%©!$# )
ﻛﻠﻤﺔ١٢ = [ ٣٢ : ( ] ﺍﻟﻨﺤﻞbt q=è Jy è÷ ?s Oó Fç Y.ä
...........................
٩ = [ ٣٨ : ( ] ﺍﻟﻨﺤﻞ4 N
ß qJ
ß ƒt `Bt ! ß èy 7ö ƒt w
ª #$ ] Ÿ ö g
N Î ZÏ »J
y ƒ÷ &r ‰ ô _
y g « $$ /Î #( qJ
y ! ß ¡
| %ø &r ru )
ﻛﻠﻤﺎﺕ
٩ = [ ٣٨ : ( ] ﺍﻟﻨﺤﻞc
š ß =n èô ƒt w
qJ Ä $Z¨ 9#$ Žu Ys 2
Ÿ ¨ ò &r `
£ 3
Å »9s ru $)
y m
y mÏ ‹ø =n ã ´ ã
t #‰ ô ru ’
4 ?n /t )
ﻛﻠﻤﺎﺕ
...........................
ﻛﻠﻤﺎﺕ٦ = [ ٦٠ : ( ( ] ﺍﻟﻨﺤﻞäÏ qö ¡
¡ 9#$ @
ã Ws Bt oÍ •t z
Å y
F $$ /Î b
t qZã BÏ s÷ ƒã w
Ÿ û Ï #© 9Ï )
t ï%
...........................
...........................
= [ ١٥ : ( ] ﻃـﻪ4Ótëó¡n@ $yJÎ/ ¤§øÿtR ‘@ä. 3“t“ôfçGÏ9 $pkŽÏÿ÷zé& ߊ%x.r& îpuŠÏ?#uä sptã$¡¡9$# ¨bÎ) )
ﻛﻠﻤﺎﺕ١٠
3 Šy Ž÷ It ùs mç 1qu d
١٠ = [ ١٦ : “ ( ] ﻃـﻪ y 7t ?¨ #$ ru $kp 5Í `
y ì ß BÏ s÷ ƒã w
ž `Bt $kp ]÷ ã y R¯ ‰
t 7 £ Á
Ý ƒt x
Ÿ ùs )
ﻛﻠﻤﺎﺕ
ﻛﻠﻤﺎﺕ٥ = ( $kp ŽÿÏ z
÷ &é Šß %.x &r pî Šu ?Ï #äu ps ã ¡ 9#$ b
t $¡ ¨ )Î )
ó @n $J
ﻛﻠﻤﺎﺕ٥ = ( Ó4 ët ¡ y /Î § ø Rt @
¤ ÿ ‘ .ä “ ô Gç 9Ï )
3 “t f
..............................
| Y?è Pt qö ‹u 9ø #$ 7
٨ = [ ١٢٦ : ( ] ﻃﻪÓ4 ¤ y 9Ï º‹
x .x ru ( $kp Jt Š¡
Å Zu ùs $Zu Fç »ƒt #äu 7
y G÷ ?s &r 7
y 9Ï º‹
x .x A
t $%s )
ﻛﻠﻤﺎﺕ
٨ = [ ١٢٧ : ( ] ﻃﻪ4 ¾mÏ /nÎ ‘u M
Ï »ƒt $«t /Î `
. BÏ s÷ ƒã N
ö 9s ru $
t Žu ó ô Bt ““Ì gø U
&r ` y 9Ï º‹
w 7 x .x ru )
............................
= [ ٣٤ : ( ] ﺍﻷﻧﺒﻴﺎﺀtbrà$Î#»sƒø:$# ãNßgsù ¨MÏiB û'ïÎ*sùr& ( t$ù#ã‚ø9$# š•Î=ö6s% `ÏiB 9Ž|³t6Ï9 $uZù=yèy_ $tBur )
ﻛﻠﻤﺎﺕ١٠
: ( ] ﺍﻷﻧﺒﻴﺎﺀtbqãèy_ö•è? $uZøŠs9Î)ur ( ZpuZ÷FÏù ÎŽö•sƒø:$#ur ÎhŽ¤³9$$Î/ Nä.qè=ö7tRur 3 ÏNöqyJø9$# èps)ͬ!#sŒ <§øÿtR ‘@ä. )
ﻛﻠﻤﺎﺕ١٠ = [ ٣٥
............................
ﻛﻠﻤﺎﺕ٥ = ( bt rŽç £ ÷ {
y z ã d
F #$ N è oÍ •t z
Å y
F #$ ’ûÎ N
ö d
è ru )
.........................
٨ = [ ٣٥ : ( ] ﺍﻟﻨﻤﻞbt q=è ™
y •ö J
ß 9ø #$ ì
ß _
Å •ö ƒt N
z /Î o8 •t ß
Ï $Yo ùs p7 ƒ- ‰
Ï g
y /Î NkÍ Žö 9s )Î 'î #s ™
Å •ö Bã ’ToÎ )Î ru )
ﻛﻠﻤﺎﺕ
.........................
ﻛﻠﻤﺎﺕ٩ = [ ١٢ : ﺍﻟﻌﻨﻜﺒﻮﺕ
: ( ] ﺍﻟﻌﻨﻜﺒﻮﺕšcqç/É‹»s3s9 óOßg¯RÎ) ( >äóÓx« `ÏiB Nßg»u‹»sÜyz ô`ÏB šú,Î#ÏJ»pt¿2 Nèd $tBur )
ﻛﻠﻤﺎﺕ٩ = [ ١٢
........................
[ ٢٤ : ( ] ﺍﻟﻌﻨﻜﺒﻮﺕçnqè%Ìh•ym ÷rr& çnqè=çGø%$# (#qä9$s% br& HwÎ) ÿ¾ÏmÏBöqs% z>#uqy_ šc%Ÿ2 $yJsù )
ﻛﻠﻤﺎﺕ١٠ =
= [ ٢٤ : ( ] ﺍﻟﻌﻨﻜﺒﻮﺕtbqãZÏB÷sム5Qöqs)Ïj9 ;M»tƒUy y7Ï9ºsŒ ’Îû ¨bÎ) 4 Í‘$¨Z9$# šÆÏB ª!$# çm9pgUr'sù )
ﻛﻠﻤﺎﺕ١٠
.........................
..........................
٩ = [ ٢٧ : ( ] ﺍﻟﺮﻭﻡ4 mÏ ‹ø =n ãt c
Ü ÷ &r qu d
qu d è ru ¼nç ‰
ß ‹èÏ ƒã O
¢ Oè ,
t =ù Ü
y 9ø #$ #( tä ‰
y 7ö ƒt “%
Ï !© #$ qu d
è ru )
ﻛﻠﻤﺎﺕ
[ ٢٧ : ( ] ﺍﻟﺮﻭﻡÞO‹Å3ysø9$# Ⓝ͕yèø9$# uqèdur 4 ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# ’Îû 4’n?ôãF{$# ã@sVyJø9$# ã&s!ur )
ﻛﻠﻤﺎﺕ٩ =
..........................
Ï »Zu •iÉ 7t 9ø $$ /Î Od
ﻛﻠﻤﺎﺕ٩ = ( M è räâ $! f ö g
y ùs N Î BÏ qö %s ’
4 <n )Î x
¸ ™
ß ‘â 7
y =Î 6ö %s `BÏ $Zu =ù ™
y ‘ö &r ‰
ô )
s 9s ru )
ﻛﻠﻤﺎﺕ٩ =
.........................
ﻛﻠﻤﺎﺕ٨ =
.........................
tbqè=yJ÷ètƒ (#qçR%x. $yJÎ/ Kwâ“çR 3“urù'yJø9$# àM»¨Zy_ öNßgn=sù ÏM»ysÎ=»¢Á9$# (#qè=ÏHxåur (#qãZtB#uä tûïÏ%©!$# $¨Br& )
ﻛﻠﻤﺔ١٢ = [ ١٩ : ( ] ﺍﻟﺴﺠﺪﺓ
] ( $pkŽÏù (#r߉‹Ïãé& !$pk÷]ÏB (#qã_ã•øƒs† br& (#ÿrߊ#u‘r& !$yJ¯=ä. ( â‘$¨Y9$# ãNßg1urù'yJsù (#qà)|¡sù tûïÏ%©!$# $¨Br&ur )
ﻛﻠﻤﺔ١٢ = [ ٢٠ : ﺍﻟﺴﺠﺪﺓ
.........................
] ( ÞO‹Å3ysø9$# Ⓝ͓yèø9$# ª!$# uqèd ö@t/ 4 žxx. ( uä!%Ÿ2uŽà° ¾ÏmÎ/ OçFø)ysø9r& šúïÏ%©!$# u’ÎTrâ‘r& ö@è% )
ﻛﻠﻤﺔ١٢ = [ ٢٧ : ﺳـﺒﺄ
Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur #\•ƒÉ‹tRur #ZŽ•Ï±o0 Ĩ$¨Y=Ïj9 Zp©ù!$Ÿ2 žwÎ) y7»oYù=y™ö‘r& !$tBur )
ﻛﻠﻤﺔ١٢ = [ ٢٨ : ( ] ﺳـﺒﺄc
š ß =n èô ƒt
qJ
ﻛﻠﻤﺎﺕ٦ = ( OÞ ‹3Å s
y 9ø #$ “â ƒ“Í èy 9ø #$ ! è @
ª #$ qu d ö /t 4 x
ž .x )
..........................
٨ = [ ١١ : = ( ( ] ﻳﺲ
Í ‹ø ót 9ø $$ /Î ` ÷ •§ 9#$ Ó
z »Hu q Å z
z ´ ò %
y ru •t 2 eÏ !#$ ì
y 7t ?© #$ `
Ç Bt ‘â ‹
É Y?è $J
y R¯ )Î )
ﻛﻠﻤﺎﺕ
..........................
..........................
ﻛﻠﻤﺎﺕ٥ = [ ٦٣ : ( ] ﻳﺲc
š ß ã
r‰ t q?è O
ó Fç Z.ä ÓLÉ 9© #$ Læ è© g y ¾nÍ ‹
y _ É »d
y )
ﻛﻠﻤﺎﺕ٥ = [ ٦٤ : ( ] ﻳﺲc
š r•ã ÿ
à 3
õ ?s O
ó Fç Z.ä $J
y /Î Pt qö ‹u 9ø #$ $d
y qö =n ¹
ô #$ )
..........................
ﻛﻠﻤﺎﺕ٧ = [ ٧٤ : ( ] ﻳﺲc
š rŽç Ç
| Zċ N
ö g
ß =¯ èy 9© pZ g
y 9Ï #äu ! È rŠß `BÏ #( r‹
« #$ b ä ƒs B
ª #$ ru )
] ( 3 ¾ÏmÎn/u‘ spuH÷qu‘ (#qã_ö•tƒur not•ÅzFy$# â‘x‹øts† $VJͬ!$s%ur #Y‰É`$y™ È@ø‹©9$# uä!$tR#uä ìMÏZ»s% uqèd ô`¨Br& )
ﻛﻠﻤﺔ١٢ = [ ٩ : ﺍﻟﺰﻣﺮ
( É=»t7ø9F{$# (#qä9'ré& ã•©.x‹tGtƒ $yJ¯RÎ) 3 tbqßJn=ôètƒ Ÿw tûïÏ%©!$#ur tbqçHs>ôètƒ tûïÏ%©!$# “ÈqtGó¡o„ ö@yd ö@è% )
ﻛﻠﻤﺔ١٢ = [ ٩ : ] ﺍﻟﺰﻣﺮ
.........................
١٠ = [ ٢٢ : ( ] ﺍﻟﺰﻣﺮûA ü7Î B• @
9 »=n Ê
| ’ûÎ 7
y ´Í »¯ 9s r' &é 4 !
« #$ •Ì .ø ŒÏ `BiÏ Nkå 5æ q=è %è pÏ ‹u ¡
Å »)
s =ù 9jÏ @
× ƒ÷ qu ùs )
ﻛﻠﻤﺎﺕ
ﻛﻠﻤﺎﺕ٥ = ( OÉ »=n ™
ó ~
M 9Ï ¼nç ‘u ‰
ô ¹
| !
ª #$ y
y Žu °
Ÿ `J
y ùs &r )
ﻛﻠﻤﺎﺕ
٧ = [ ١٧ : ﻠﺖ ( ] ﻓﺼbt q7ç ¡
Å 3
õ ƒt #( qRç %.x $J
y /Î b
È qlç ;ù #$ >
É #‹
x èy 9ø #$ pè )
s èÏ »¹ ö kå Eø ‹
| N x z
y 'r ùs )
.........................
ﻠﺖ ( ] ﻓﺼtbqç7Î=øós? ÷/ä3ª=yès9 ÏmŠÏù (#öqtóø9$#ur Èb#uäö•à)ø9$# #x‹»olÎ; (#qãèyJó¡n@ Ÿw (#rã•xÿx. tûïÏ%©!$# tA$s%ur )
ﻛﻠﻤﺔ١١ = [ ٢٦ :
] ( tbqè=yJ÷ètƒ (#qçR%x. “Ï%©!$# r&uqó™r& öNåk¨]tƒÌ“ôfuZs9ur #Y‰ƒÏ‰x© $\/#x‹tã (#rã•xÿx. tûïÏ%©!$# £`s)ƒÉ‹ãZn=sù )
ﻛﻠﻤﺎﺕ١٠ = [ ٢٧ : ﻠﺖﻓﺼ
ﻛﻠﻤﺎﺕ٥ = [ ٢٧ : ﻠﺖ ( ] ﻓﺼ#‰Y ƒ‰Ï ©
x $/\ #‹ t #( r•ã ÿ
x ã x .x û Ï !© #$ `
t ï% £ ) É Zã =n ùs )
s ƒ‹
.........................
١٠ = [ ١٤ : ( ] ﺍﻟﺸﻮﺭﻯ4 Nö hæ Zu •÷ /t $‹J óø /t Nã =ù èÏ 9ø #$ Nã dè äu %! ` Ï è÷ /t `
y $Bt ‰ . BÏ w
ž )Î #( qþ %è •§ ÿ
x ?s $Bt ru )
ﻛﻠﻤﺎﺕ
[ ١٤ : ( ] ﺍﻟﺸﻮﺭﻯ4 öNæhuZ÷•t/ zÓÅÓà)©9 ‘wK|¡•B 9@y_r& #’n<Î) y7Îi/¢‘ `ÏB ôMs)t7y™ ×pyJÎ=x. Ÿwöqs9ur )
ﻛﻠﻤﺎﺕ١٠ =
= [ ١٤ : ( ] ﺍﻟﺸﻮﺭﻯ5=ƒÌ•ãB çm÷YÏiB 7e7x© ’Å"s9 öNÏdω÷èt/ .`ÏB |=»tGÅ3ø9$# (#qèOÍ‘ré& z`ƒÏ%©!$# ¨bÎ)ur )
ﻛﻠﻤﺎﺕ١٠
.........................
ﻛﻠﻤﺎﺕ٨ =
ﻛﻠﻤﺎﺕ٨ = [ ٨٤ : ( ] ﺍﻟﺰﺧﺮﻑ4 m× »9s )Î ß
Ä ‘ö {
F #$ ’ûÎ ru m× »9s )Î äÏ $! J ¡ 9#$ ’ûÎ “%
y ¡ Ï !© #$ qu d
è ru )
.........................
¬!ur 3 öNÍkÈ]»yJƒÎ) yì¨B $YZ»yJƒÎ) (#ÿrߊ#yŠ÷”z•Ï9 tûüÏZÏB÷sßJø9$# É>qè=è% ’Îû spoY‹Å3¡¡9$# tAt“Rr& ü“Ï%©!$# uqèd )
ﻛﻠﻤﺔ١٩ = [ ٤ : ( ] ﺍﻟﻔﺘﺢ$JV ‹3Å m ¸ ‹=Î ã
y $J t ! t %.x ru 4 Ú
ª #$ b Ç ‘ö { Ï ºqu »J
F #$ ru N ¡ 9#$ Šß qZã _
y ¡ ã
$pkŽÏù tûïÏ$Î#»yz ã•»pk÷XF{$# $pkÉJøtrB `ÏB “Ì•øgrB ;M»¨Zy_ ÏM»oYÏB÷sßJø9$#ur tûüÏZÏB÷sßJø9$# Ÿ@Åzô‰ã‹Ïj9 )
ﻛﻠﻤﺔ١٩ = [ ٥ : ( ] ﺍﻟﻔﺘﺢ$JV ŠàÏ ãt #—· qö ùs !
« #$ ‰ Ï 7
y Zã y 9Ï ºŒs b
t %.x ru 4 N
ö kÍ EÌ $«t ŠhÍ ™ ó g
y O ß Z÷ ã eÏ 6
t •t ÿ x ƒã ru
( ] ﺍﻟﻔﺘﺢ#ZŽ•ÅÁtR Ÿwur $|‹Ï9ur šcr߉Ågs† Ÿw §NèO t•»t/÷ŠF{$# (#âq©9uqs9 (#rã•xÿx. tûïÏ%©!$# ãNä3n=tF»s% öqs9ur )
ﻛﻠﻤﺔ١٢ = [ ٢٢ :
= [ ٢٣ : ( ] ﺍﻟﻔﺘﺢWxƒÏ‰ö7s? «!$# Ïp¨ZÝ¡Ï9 y‰ÅgrB `s9ur ( ã@ö6s% `ÏB ôMn=yz ô‰s% ÓÉL©9$# «!$# sp¨Zß™ )
ﻛﻠﻤﺔ١٢
.........................
) ] ( šcqà)Å¡»xÿø9$# ãNèd š•Í´¯»s9'ré& 4 öNåk|¦àÿRr& öNßg9|¡Sr'sù ©!$# (#qÝ¡nS tûïÏ%©!$%x. (#qçRqä3s? Ÿwur
ﺍﳊﺸﺮ ١٠ = [ ١٩ :ﻛﻠﻤﺎﺕ
) ] ( tbrâ“ͬ!$xÿø9$# ãNèd Ïp¨Yyfø9$# Ü=»ysô¹r& 4 Ïp¨Yyfø9$# Ü=»ptõ¾r&ur Í‘$¨Z9$# Ü=»ptõ¾r& ü“ÈqtGó¡o„ Ÿw
ﺍﳊﺸﺮ ١٠ = [ ٢٠ :ﻛﻠﻤﺎﺕ
.........................
) ] ( 4 ÉO»n=ó™M}$# ’n<Î) #Ótçô‰ãƒ uqèdur z>É‹s3ø9$# «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ÞOn=øßr& ô`tBurﺍﻟﺼﻒ ٧ :
[ = ١١ﻛﻠﻤﺔ
) ] ( tbrã•Ïÿ»s3ø9$# onÌ•Ÿ2 öqs9ur ¾ÍnÍ‘qçR –LÉêãB ª!$#ur öNÎgÏdºuqøùr'Î/ «!$# u‘qçR (#qä«ÏÿôÜã‹Ï9 tbr߉ƒÌ•ãƒ
ﺍﻟﺼﻒ ١١ = [ ٨ :ﻛﻠﻤﺔ
) ] ( ¾Ï&Íj#ä. ÈûïÏd‰9$# ’n?tã ¼çnt•Îgôàã‹Ï9 Èd,ptø:$# ÈûïÏŠur 3“y‰çlù;$$Î/ ¼ã&s!qß™u‘ Ÿ@y™ö‘r& ü“Ï%©!$# uqèdﺍﻟﺼﻒ
١١ = [ ٩ :ﻛﻠﻤﺔ
ﻭﻻ ﺃﺭﻳﺪ ﺍﻹﻃﺎﻟﺔ ﻓﺎﻷﻣﺜﻠﺔ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﺤﻴﻂﹶ ﺎ ﳐﻠﻮﻕ ،ﻭﻛﻞﱡ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴﺔ ﺗﺪﺧﻞ ﻣﻊ
ﻏﲑﻫﺎ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﰲ ﺗﻘﺎﺑﻼﺕ ﻣﺘﻨﺎﻇﺮﺓ ﻻ ﻳﻌﻠﻢ ﺣﺪﻭﺩﻫﺎ ﺇﻻ ﺍﷲُ ﺗﻌﺎﱃ ...
ﻗﺪ ﻳﺘﺨﻴﻞ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻣﻦ ﺍﳌﻤﻜﻦ ﺗﻜﻮﻳﻦ ﻋﺒﺎﺭﺍﺕ ﻭﻣﺴﺎﺋﻞ ﻭﻓﻖ ﺍﻟﺘﻨﺎﻇﺮﺍﺕ ﺍﻟﱵ
ﺭﺃﻳﻨﺎﻫﺎ ،ﻭﻗﺪ ﻳﻬﺮﻋﻮﻥ ﺇﱃ ﺍﻧﺘﻘﺎﺀ ﺃﻣﺜﻠﺔ ﻣﻦ ﻛﻼﻡ ﺍﻟﺒﺸﺮ ﻳﺘﻮﻫﻤﻮﻥ ﺃﻧﻬﺎ ﺗﺸﺎﺑﻪ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﰲ ﻫﺬﺍ
ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ،ﻭﻗﺪ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺸﺮ ﻧﻈﻢ ﻋﺒﺎﺭﺍﺕ ﻣﺘﻨﺎﻇﺮﺓ – ﺣﺴﺐ ﺗﺼﻮﺭﻫﻢ – ﻋﱪ
ﳎﻤﻮﻉ ﻣﺘﻘﺎﺑﻞ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ .....ﺇﻥﱠ ﻣﺎ ﳝﻴﺰ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻛﻼﻡ ﺍﻟﺒﺸﺮ ﻭﲣﻴﻼﻢ
ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﺍ ﺍﻟﺒﻌﺪ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ،ﻫﻮ ﺃﻥﱠ ﺍﻟﺘﻨﺎﻇﺮ ﻟﻴﺲ ﳎﺮﺩ ﺗﻨﺎﻇﺮ ﺃﺭﻗﺎﻡ ،ﺑﻞ ﻫﻮ
ﺗﻨﺎﻇﺮ ﻣﻄﻠﻖ ﰲ ﺭﻭﺡ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ،ﻭﻫﻮ ﻧﻈﺮﻳﺔ ﺗﺸﻤﻞ ﲨﻴﻊ
ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﻇﺮﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
ﻭﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﺍﳌﻄﻠﻖ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﻟﻴﺲ ﻧﻈﻤﻪ ﻓﺤﺴﺐ ،ﺑﻞ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ
ﺇﺩﺭﺍﻙ ﻣﺎﻫﻴﺘﻪ ﻭﺣﻘﻴﻘﺘﻪ ﺍﳌﻄﻠﻘﺔ ،ﻭﺍﻹﺣﺎﻃﺔ ﺍﻟﺘﺎﻣﺔ ﺑﻪ ،ﻭﺍﳌﻌﺠﺰﺓ ﺗﺘﺠﻠﹼﻰ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ﰲ ﺗﺪﺍﺧﻞ
ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﻣﻊ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻷُﺧﺮﻯ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ...ﻓﺎﳌﺴﺄﻟﺔ ﺍﳌﺘﻨﺎﻇﺮﺓ
ﻭﺍﻟﱵ ﺗﺼﻒ ﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ ﺣﻘﻴﻘﺔ ﻣﺘﻨﺎﻇﺮﺓ ،ﺗﺮﺗﺒﻂ ﻭﻓﻖ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ﻣﻊ ﺗﻨﺎﻇﺮﺍﺕ
ﻻ ﻳﻌﻠﻢ ﺣﺪﻭﺩﻫﺎ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻛﺎﻣﻞ ﻣﺴﺎﺣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﲢﻘﹼﻖ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ
ﲨﻴﻊ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻏﲑﻫﺎ ،ﻭﻫﻨﺎ ﻣﻜﻤﻦ ﺍﻹﻋﺠﺎﺯ ..
.....ﻟﻨﺘﺎﺑﻊ ﻋﱪ ﺍﻟﻔﺼﻮﻝ ﺍﻟﻘﺎﺩﻣﺔ ﺑﺮﻫﺎﻥ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ..
ﻻ ﺑﺪ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻣﺴﺄﻟﺔ ﺍﻷﻣﻴﺔ ،ﻭﻋﻼﻗﺘﻬﺎ ﺑـﺎﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑـﺔ ،
ﻭﻋﻼﻗﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻨﱯ ﺍﻷﻣﻲ ﺬﻩ ﺍﳌﺴﺄﻟﺔ ..ﻓﻬﻮ rﱂ ﻳﺘﻌﻠﹼﻢ ﻗﻮﺍﻋﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﻋﻠﻰ ﻳﺪ
ﺃﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﻭﱂ ﻳﺘﻞ ﺃﻱ ﻛﺘﺎﺏ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻴﻪ ،ﻭﱂ ﳜﻄﻪ ﺑﻴﻤﻴﻨﻪ ..
) ( šcqè=ÏÜö6ßJø9$# z>$s?ö‘^w #]ŒÎ) ( š•ÎYŠÏJu‹Î/ ¼çm’ÜèƒrB Ÿwur 5=»tGÏ. `ÏB ¾Ï&Î#ö7s% `ÏB (#qè=÷Fs? |MZä. $tBur
] ﺍﻟﻌﻨﻜﺒﻮﺕ [ ٤٨ :
ﻭﻫﻮ rﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺭﲰﺎﹰ ﻭﻗﺮﺍﺀﺓ ،ﻭﺃﻣﺮ ﻛﺘﺒﺔ ﺍﻟﻮﺣﻲ ﺑﻜﺘﺎﺑﺘﻪ ﻋﻠﻰ
ﻭﺟﻬﺔ ﳐﺼﻮﺹﹴ ﻳﻮﺍﻓﻖ ﺇﻣﻼﺀ ﺍﻟﺴﻤﺎﺀ ،ﻛﻤﺎ ﺭﺁﻩ .. rﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ؟ ..
ﺣﱴ ﻧﻌﻠﻢ ﻣﺎ ﺗﻌﻨﻴﻪ ﺍﻷﻣﻴﺔ ،ﻭﻣﺎ ﻫﻲ ﺍﻟﺼﻮﺭﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺴﻤﻴﻬﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ
،ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺮﲰﻬﺎ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ﺍﻟﺬﻱ ﺗﻔﺮﻋﺖ ﻋﻨﻪ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﰲ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
ﺇﻥﱠ ﺃﺻﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻫﻮ ﻛﻠﻤﺔ ﺃﻡ ،ﻭﺟﺬﺭﻫﺎ ﻫﻮ ) ﺃ ،ﻡ ،ﻡ ( ،ﻭﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺗﺮﲰﻬﺎ
ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺪﻭﺭ ﺣﻮﻝ ﳏﻮﺭ ﻭﺍﺣﺪ ،ﻫﻮ ﺍﻷﺻﻞ ﻭﺍﻟﺬﺍﺕ ﻭﺍﻷﺳﺎﺱ ..ﻓﺄﻡ
ﺍﻟﺸﻲﺀ ﺗﻌﲏ ﺃﺻﻠﻪ ﻭﺫﺍﺗﻪ ﻭﺃﺳﺎﺳﻪ ﻭﻣﺮﺟﻌﻪ ..
) ] ( ( ×M»ygÎ7»t±tFãB ã•yzé&ur É=»tGÅ3ø9$# ‘Pé& £`èd ìM»yJs3øt’C ×M»tƒ#uä çm÷ZÏBﺁﻝ ﻋﻤﺮﺍﻥ [ ٧ :
ﺇﻥﹼ ﻛﻠﻤﺔﹶ ) & ( Péﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺗﻌﲏ ﺃﺻﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺃﺳﺎﺳﻪ ﻭﻣﺮﺟﻌﻪ ..
ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
) ] ( 4 $olm;öqym ô`tBur 3“t•à)ø9$# ¨Pé& u‘É‹ZçFÏ9urﺍﻷﻧﻌﺎﻡ [ ٩٢ :
) ] ( Zwqß™u‘ $ygÏiBé& þ’Îû y]yèö7tƒ 4Ó®Lym 3“t•à)ø9$# y7Î=ôgãB y7•/u‘ tb%x. $tBurﺍﻟﻘﺼﺺ [ ٥٩ :
[ ١١٣ : !« ( ] ﺁﻝ ﻋﻤﺮﺍﻥ$# ÏM»tƒ#uä tbqè=÷Gtƒ ×pyJͬ!$s% ×p¨Bé& É=»tGÅ3ø9$# È@÷dr& ô`ÏiB )
[ ٢٣ : ( ] ﺍﻟﻘﺼﺺšcqà)ó¡o„ Ĩ$¨Y9$# šÆÏiB Zp¨Bé& Ïmø‹n=tã y‰y`ur šútïô‰tB uä!$tB yŠu‘ur $£Js9ur )
[ ٢٢ : ( ] ﺍﻟﺰﺧﺮﻑtbr߉tGôg•B NÏdÌ•»rO#uä #’n?tã $¯RÎ)ur 7p¨Bé& #’n?tã $tRuä!$t/#uä !$tRô‰y`ur $¯RÎ) (#þqä9$s% ö@t/ )
ﻤﻮﻋﺔ ﻣﻦ ﺔ ﺧﺎﺻ ( ﺗﻌﲏ ﺻﻔﺎﺕp¨Bé& ) ﻧﺮﻯ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺃﻥﱠ ﻛﻠﻤﺔ
ﻭﺑﺎﻟﺘﺎﱄ، ﺰﻫﺎﺎ ﳍﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﲤﻴﺔ ﺑﻔﻘﺪﺍ ﻭﻳﻨﺘﻬﻲ ﺃﺟﻞ ﺍﻷﻣ... ﺰﻫﻢ ﻋﻦ ﻏﲑﻫﻢﺍﻟﺒﺸﺮ ﲤﻴ
.. ﺔﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺃﻋﻄﺘﻬﺎ ﺍﺳﻢ ﺃﻣ ﺘﻬﺎ ﺍﳌﺘﻌﻠﹼﻘﺔﺎ ﻭﻣﺎﻫﻴﺎ ﻭﻋﻘﻴﺪﻣﻮﺕ ﺫﺍ
] ( šcqãBωø)tGó¡o„ Ÿwur ( Zptã$y™ tbrã•Åzù'tGó¡o„ Ÿw öNßgè=y_r& uä!%y` #sŒÎ*sù ( ×@y_r& >p¨Bé& Èe@ä3Ï9ur )
[ ٣٤ : ﺍﻷﻋﺮﺍﻑ
، ﺎ ﺎ ﻭﻣﻨﻬﺠﻬﺎ ﺍﳋﺎﺹﺎ ﻭﺑﺬﺍﺎ ﺍﳌﺮﺗﺒﻂ ﺑﻌﻘﻴﺪﺪﻋﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﱃ ﻛﺘﺎﺔ ﺗﻭﻛﻞﱡ ﺃﻣ
ﻭﰲ ﲨﻌﻬﻢ ﺿﻤﻦ ﺳﺎﺣﺔ ﻫﺬﻩ، ﺔﺫﻟﻚ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﺇﻋﻄﺎﺀ ﺃﻓﺮﺍﺩﻫﺎ ﺍﺳﻢ ﺃﻣ
.. ﺔﺍﻷﻣ
( ] ﺍﳉﺎﺛﻴﺔtbqè=yJ÷ès? ÷LäêZä. $tB tb÷rt“øgéB tPöqu‹ø9$# $pkÈ:»tGÏ. 4’n<Î) #Ótçô‰è? 7p¨Bé& ‘@ä. 4 ZpuŠÏO%y` 7p¨Bé& ¨@ä. 3“t•s?ur )
[ ٢٨ :
.. ﺔﻪ ﺃﻣﺻﻒ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺄﻧ ﻟﻘﺪ ﻭ..
[ ١٢٠ : ( ] ﺍﻟﻨﺤﻞtûüÏ.ÎŽô³ßJø9$# z`ÏB à7tƒ óOs9ur $ZÿŠÏZym °! $\FÏR$s% Zp¨Bé& šc%x. zOŠÏdºt•ö/Î) ¨bÎ) )
ﻓﺎﻟﻔﻄﺮﺓ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺎﻓﻴﺔ ﻭﺍﻟﻔﻜﺮ ﺍﻟﻨﻴﺮ ﺍﻟﺬﻱ ﲪﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺃﻋﻄﺎﻩ
ﺍﺳﺘﻘﻼﻟﻴﺔﹰ ﺧﺎﺻﺔﹰ ﻋﻦ ﳎﺘﻤﻌﻪ ﺍﶈﻴﻂ ﺑﻪ ،ﲝﻴﺚ ﻛﺎﻥ ﻣﻨﻬﺠﺎﹰ ﻛﺎﻣﻼﹰ ﺟﻌﻠﻪ ﱂ ﻳﺘﺄﺛﹼﺮ – ﺃﺑﺪﺍﹰ –
ﺑﻌﻘﻴﺪﺓ ﺍﺘﻤﻊ ﺍﻟﻮﺛﲏ ﺍﶈﻴﻂ ﺑﻪ ،ﻭﻻ ﺑﻔﻜﺮﻩ ،ﻭﻻ ﺑﺜﻘﺎﻓﺘﻪ ..
ﻓﻜﻠﻤﺔ ﺃﻣﺔ ﺗﻌﲏ ﺍﻟﻔﻜﺮ ﻭﺍﻟﺜﻘﺎﻓﺔ ﻭﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﺴﲑ ﻋﻠﻴﻪ ﺍﻹﻧﺴﺎﻥ ..
) !$tB y7Ï9ºx‹x.ur ÇËËÈ tbr߉tGôg•B NÏdÌ•»rO#uä #’n?tã $¯RÎ)ur 7p¨Bé& #’n?tã $tRuä!$t/#uä !$tRô‰y`ur $¯RÎ) (#þqä9$s% ö@t/
&#’n?tã $¯RÎ)ur 7p¨Bé& #’n?tã $tRuä!$t/#uä !$tRô‰y`ur $¯RÎ) !$ydqèùuŽøIãB tA$s% žwÎ) @•ƒÉ‹¯R `ÏiB 7ptƒö•s% ’Îû y7Î=ö7s% `ÏB $uZù=y™ö‘r
_#uäu‘ $£Jn=sù ÇÐÏÈ šúüÎ=ÏùFy$# •=Ïmé& Iw tA$s% Ÿ@sùr& !$£Jn=sù ( ’În1u‘ #x‹»yd tA$s% ( $Y6x.öqx. #uäu‘ ã@ø‹©9$# Ïmø‹n=tã £`y
tû,Îk!!$žÒ9$# ÏQöqs)ø9$# z`ÏB žúsðqà2V{ ’În1u‘ ’ÎTωöku‰ öN©9 ûÈõs9 tA$s% Ÿ@sùr& !$£Jn=sù ( ’În1u‘ #x‹»yd tA$s% $ZîΗ$t/ t•yJs)ø9$#
Öäü“Ì•t/ ’ÎoTÎ) ÉQöqs)»tƒ tA$s% ôMn=sùr& !$£Jn=sù ( çŽt9ò2r& !#x‹»yd ’În1u‘ #x‹»yd tA$s% ZpxîΗ$t/ }§ôJ¤±9$# #uäu‘ $£Jn=sù ÇÐÐÈ
O$tRr& !$tBur ( $Zÿ‹ÏZym šßö‘F{$#ur ÅVºuq»yJ¡¡9$# t•sÜsù “Ï%©#Ï9 }‘Îgô_ur àMôg§_ur ’ÎoTÎ) ÇÐÑÈ tbqä.ÎŽô³è@ $£JÏiB
) ] ( ( $Zÿ‹ÏZym zOŠÏdºt•ö/Î) s'©#ÏB ôìÎ7¨?$# Èbr& y7ø‹s9Î) !$uZøŠym÷rr& §NèOﺍﻟﻨﺤﻞ [ ١٢٣ :
ﻭﺍﻟﻨﱯ rﱂ ﻳﺘﻌﻠﹼﻢ ﻋﻠﻰ ﻳﺪ ﺃﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ ،ﻭﱂ ﻳﺘﻞ ﺃﻱ ﻛﺘﺎﺏ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻴﻪ
ﻭﱂ ﳜﻄﻪ ﺑﻴﻤﻴﻨﻪ ..
) ( šcqè=ÏÜö6ßJø9$# z>$s?ö‘^w #]ŒÎ) ( š•ÎYŠÏJu‹Î/ ¼çm’ÜèƒrB Ÿwur 5=»tGÏ. `ÏB ¾Ï&Î#ö7s% `ÏB (#qè=÷Fs? |MZä. $tBur
] ﺍﻟﻌﻨﻜﺒﻮﺕ [ ٤٨ :
ﻭﻟﺬﻟﻚ ﻭﺻﻔﹶﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻷﻣﻲ ،ﶈﺎﻓﻈﺘﻪ ﻋﻠﻰ ﺫﺍﺗﻪ ﻭﺳﻼﻣﺔ ﻓﻄﺮﺗﻪ ﻭﺻﻔﺎﺀ ﻋﻘﻴﺪﺗﻪ
ﻭﻧﻘﺎﺀ ﻓﻜﺮﻩ ﻣﻨﺬ ﻭﻟﺪﺗﻪ ﺃﹸﻣﻪ ،ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻋﻘﺎﺋﺪ ﻣﻦ ﺣﻮﻟﻪ ﻭﻋﻦ ﺃﻓﻜﺎﺭﻫﻢ ..
) ] ( ¥_ÍhGW{$# ¢ÓÉ<¨Z9$# tAqß™§•9$# šcqãèÎ7-Ftƒ tûïÏ%©!$#ﺍﻷﻋﺮﺍﻑ [ ١٥٧ :
ﺇﻥﱠ ﺍﻷﻣﺮ ﺑﺘﺒﻠﻴﻎ ﺍﻟﺮﺳﺎﻟﺔ ) ( @è%urﻫﻮ ﳉﻤﻴﻊ ﺍﻟﺒﺸﺮ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ،ﻭﻫﺆﻻﺀ ﺍﻟﺒﺸﺮ ﺑﺎﻟﻨﺴﺒﺔ
ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ) ﻣﺴﺄﻟﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺴﻤﺎﻭﻳﺔ ( ﻧﻮﻋﺎﻥ :
) ، ( |=»tGÅ3ø9$# (#qè?ré& tûïÏ%©#Ïj9 ) – ( ١ﻭﻫﺆﻻﺀ ﳝﻠﻜﻮﻥ ﻋﻠﻤﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ ﺍﻟﺮﺳﺎﻻﺕ
ﺍﻟﺴﻤﺎﻭﻳﺔ ..
) ، ( z`¿Íh‹ÏiBW{$#ur ) – ( ٢ﻭﻫﻢ ﺍﻟﺒﻘﻴﺔ ،ﺍﻟﺬﻳﻦ ﻻ ﳝﻠﻜﻮﻥ ﻋﻘﻴﺪﺓﹰ ﻭﻋﻠﻤﺎﹰ ﻭﺛﻘﺎﻓﺔ ﲡﺎﻩ
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻟﺬﻟﻚ ﻳﺼﻔﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻷﻣﻴﲔ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ..
tûïÏ%©#Ïj9 ×@÷ƒuqsù ÇÐÑÈ tbq‘ZÝàtƒ žwÎ) öNèd ÷bÎ)ur ¥’ÎT$tBr& HwÎ) |=»tGÅ3ø9$# šcqßJn=ôètƒ Ÿw tbq•‹ÏiBé& öNåk÷]ÏBur )
Nßg©9 ×@÷ƒuqsù ( WxŠÎ=s% $YYyJrO ¾ÏmÎ/ (#rçŽtIô±uŠÏ9 «!$# ωYÏã ô`ÏB #x‹»yd tbqä9qà)tƒ §NèO öNÍk‰Ï‰÷ƒr'Î/ |=»tGÅ3ø9$# tbqç7çFõ3tƒ
ﺇﻥﱠ ﺍﻟﻌﺒﺎﺭﺓ ) ﻣﺎ ﺃﻧﺎ ﺑﻘﺎﺭﺉ ( ﺗﻌﲏ ﱂ ﺃﺗﻌﻠﹼﻢ ﻗﻮﺍﻋﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ،ﻓﺎﻟﻜﻠﻤﺔ ) ( ù&t•ø%$#
ﻏﲑ ﻛﻠﻤﺔ ) ، ( ã@ø?$#ﻓﻠﻮ ﲪﻠﺖ ﻣﻌﲎ ﻛﻠﻤﺔ ) ( ã@ø?$#ﳌﺎ ﺷﻖ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﱯ ، r ﻭﻟﺘﻼ
ﻣﻦ ﺃﻭﻝ ﻣﺮﺓ ،ﺃﻭ ﻟﻘﺎﻝ ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﺗﻠﻮ ،ﻭﱂ ﻳﻘﻞ ﻣﺎ ﺃﻧﺎ ﺑﻘﺎﺭﺉ ،ﻓﺎﳉﻤﻠﺔ ) ﻣﺎ ﺃﻧﺎ ﺑﻘﺎﺭﺉ (
ﺗﻌﲏ ﱂ ﺃﺗﻌﻠﹼﻢ ﻗﻮﺍﻋﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ،ﻭﻫﺬﺍ ﺑﻌﻴﺪ ﻋﻦ ﻣﻌﲎ ﺍﻟﺘﻼﻭﺓ ..ﺇﻥﱠ ﺍﻟﺘﻼﻭﺓ ﺗﻌﲏ
ﺍﻹﻇﻬﺎﺭ ﻭﺍﻟﺘﺒﻴﺎﻥ ﻭﺍﻻﺗﺒﺎﻉ ..
) & ] ( çm÷YÏiB Ó‰Ïd$x© çnqè=÷Gtƒur ¾ÏmÎn/§‘ `ÏiB 7poYÉi•t/ 4’n?tã tb%x. `yJsùrﻫﻮﺩ [ ١٧ :
A>#x‹yèÎ/ çn÷ŽÅe³t6sù ( $yg÷èyJó¡o„ óO©9 br(x. #ZŽÉ9õ3tGó¡ãB •ŽÅÇム§NèO Ïmø‹n=tã 4’n?÷Gè? «!$# ÏM»tƒ#uä ßìuKó¡tƒ )
[ ٨ : ( ] ﺍﳉﺎﺛﻴﺔ8LìÏ9r&
.. ﻭﲢﺘﺎﺝ ﺇﱃ ﻛﺘﺎﺏ، ﺎ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻬﻲ ﺗﻌﲏ ﺍﺳﺘﻨﺒﺎﻁ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻈﺎﻫﺮ ﺍﳌﺴﻄﻮﺭﺃﻣ
tbrâät•ø)tƒ š•Í´¯»s9'ré'sù ¾ÏmÏYŠÏJu‹Î/ ¼çmt7»tFÅ2 u’ÎAré& ô`yJsù ( ÷LÏiÏJ»tBÎ*Î/ ¤¨$tRé& ¨@à2 (#qããô‰tR tPöqtƒ )
ﺎ ﺍﻟﺒﺸﺮ ﻟﺘﻌﻠﹼﻢ ﻛﺘﻠﻚ ﺍﻟﱵ ﻳﺄﺧﺬ، & ( ﻻ ﳛﺘﺎﺝ ﺗﻨﻔﻴﺬﻩ ﺇﱃ ﺃﺳﺒﺎﺏt•ø%$# ) ﻓﺎﻷﻣﺮ ﺍﻹﳍﻲ
ﻭﺑﺸﻜﻞﹴ ﳑﺎﺛﻞﹴ ﳌﺎ ﳛﺪﺙ، ﺩﻭﻥ ﺃﺳﺒﺎﺏ، ﻤﺎ ﻛﺎﻥ ﻣﺒﺎﺷﺮﺓ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﺇﻧ، ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ
.. ﰲ ﺍﻵﺧﺮﺓ
ö@yf÷ès? Ÿwur ..ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺴﺘﻄﻴﻊ ﺍﺳﺘﻨﺒﺎﻃﹶﻬﺎ – ﺃﻳﻀﺎﹰ – ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) :
] ( ( ¼çmã‹ômur š•ø‹s9Î) #Ó|Óø)ムbr& È@ö6s% `ÏB Èb#uäö•à)ø9$$Î/ﻃـﻪ .. [ ١١٤ :ﻓﺎﻛﺘﻤﺎﻝﹸ ﻭﺣﻲ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﻫﻮ ﺭﺳﻢ ﺣﺮﻭﻓﻪ ﺇﺿﺎﻓﺔﹰ ﺇﱃ ﺗﻼﻭﺓ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ..ﻭﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ
ﺍﻟﻜﺮﳝﺔ ، ( ( ¼çmã‹ômur š•ø‹s9Î) #Ó|Óø)ムbr& È@ö6s% `ÏB Èb#uäö•à)ø9$$Î/ ö@yf÷ès? Ÿwur ) :ﻳﺄﻣﺮ ﺭﺳﻮﻟﹶﻪ r
Ÿwur ﺑﺄﻥ ﻻ ﻳﻨﻄﻖ ﺑﺘﻼﻭﺓ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﱰﻝ ﺎ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ )
#Ó|Óø)ムbr& È@ö6s% `ÏB ? ، ( Èb#uäö•à)ø9$$Î/ ö@yf÷èsﻗﺒﻞ ﺃﻥﹾ ﻳﺘﻢ ﻭﺣﻴﻪ ﺑﺄﻥ ﻳﺘﻠﻮﻫﺎ ﻟﻪ ﺟﱪﻳﻞﹸ ) :
) .. ( ( ¼çmã‹ômur š•ø‹s9Îﻭﻫﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﻧﺰﻭﻝ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺭﲰﺎﹰ ﻭﻗﺮﺍﺀﺓ ..
#]ŒÎ) ( š•ÎYŠÏJu‹Î/ ¼çm’ÜèƒrB Ÿwur 5=»tGÏ. `ÏB ¾Ï&Î#ö7s% `ÏB (#qè=÷Fs? |MZä. $tBur ..ﻭﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ) :
] ( šcqè=ÏÜö6ßJø9$# z>$s?ö‘^wﺍﻟﻌﻨﻜﺒﻮﺕ ، [ ٤٨ :ﻳﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..ﻓﻘﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﱂ ﻳﻜﻦ rﻳﺘﻠﻮﺍ ﺃﻱ ﻛﺘﺎﺏ ﻭﱂ ﻳﻜﻦ ﳜﻂ ﺃﻱ ﻛﺘﺎﺏﹴ ﺑﻴﻤﻴﻨﻪ ..ﻭﻟﻜﻦ ..ﻫﻞ ﺍﺳﺘﻤﺮ
ﻫﺬﺍ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻋﻠﻴﻪ ..ﺑﺎﻟﺘﺄﻛﻴﺪ ﻻ ..ﻓﺎﻟﻜﻠﻤﺘﺎﻥ ) ( ¾Ï&Î#ö7s% `ÏBﱂ ﺗﻮﺿﻌﺎ
ﻋﺒﺜﺎﹰ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻭﻻ ﻳﻤﻜﻦ ﺃﻥﹾ ﺗﻜﻮﻧﺎ ﺣﺸﻮﺍﹰ ﻻ ﻓﺎﺋﺪﺓ ﻣﻨﻪ ..ﻓﻠﻮ ﻛﺎﻥ ﺍﻷﻣﺮ ﻗﺒﻞ
ﻧﺰﻭﻝ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻛﺒﻌﺪﻩ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻟﹶﻤﺎ ﻭﺭﺩﺕ ﻫﺎﺗﺎﻥ ﺍﻟﻜﻠﻤﺘﺎﻥ ،ﺃﻱ ﻟﻜﺎﻧﺖ
ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔﹸ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) :ﻭﻣﺎ ﻛﹸﻨﺖ ﺗﺘﻠﹸﻮ ﻣﻦ ﻛﺘﺎﺏﹴ ﻭﻻ ﺗﺨﻄﱡﻪ ﺑﹺﻴﻤﻴﻨﹺﻚ ﺇﹺﺫﺍﹰ ﻻﺭﺗﺎﺏ
ﺍﻟﹾﻤﺒﻄﻠﹸﻮﻥﹶ ( ..
..ﺇﺫﺍﹰ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ rﺃﺻﺒﺤﺖ ﺍﳌﺴﺄﻟﺔﹸ ﳐﺘﻠﻔﺔﹰ ﻋﻤﺎ ﻛﺎﻧﺖ
ﻋﻠﻴﻪ ﻗﺒﻞ ﻧﺰﻭﻟﻪ ،ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﻛﻠﻤﱵ ( ¾Ï&Î#ö7s% `ÏB ) :ﰲ ﻗﹶﻠﹾﺐﹺ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..
ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﻳﺬﻛﺮ ﻟﻨﺎ ﺃﻥﹼ ﺍﻟﻨﱯ r ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻋﻠﻴﻪ ﻛﺎﻥ ﻳﺘﻠﻮﺍ ﺁﻳﺎﺕ ﺍﷲ
ylÌ•÷‚ã‹Ïj9 ;M»oYÉi•t7ãB «!$# ÏM»tƒ#uä ö/ä3øŠn=tã (#qè=÷Gtƒ Zwqß™§‘ ÇÊÉÈ #[•ø.ÏŒ óOä3ö‹s9Î) ª!$# tAt“Rr& £ô‰s% ﺗﻌﺎﱃ ) :
] ( 4 Í‘q–Y9$# ’n<Î) ÏM»uHä>—à9$# z`ÏB ÏM»ysÎ=»¢Á9$# (#qè=ÏHxåur (#qãZtB#uä tûïÏ%©!$#ﺍﻟﻄﻼﻕ .. [ ١١ – ١٠ :
..ﺃﱂ ﻳﻘﻞ ﺍﷲ ﺗﻌﺎﱃ :
) ‘ ] ( ×pyJÍh‹s% Ò=çGä. $pkŽÏù ÇËÈ Zot•£gsÜ•B $Zÿçtྠ(#qè=÷Gtƒ «!$# z`ÏiB ×Aqß™uﺍﻟﺒﻴﻨﺔ [ ٣ – ٢ :
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻧﻪ ﺑﻌﺪ ﻧﺰﻭﻝﹺ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺃﺻﺒﺢ rﻳﻘﺮﺃﹸ ﺍﻟﻘﺮﺁﻥﹶ ﻛﻨﺺ ﻣﻜﺘﻮﺏﹴ ،
ﻭﻳﺘﻠﻮ ﺁﻳﺎﺗﻪ ،ﻭﻳﺄﻣﺮ ﻛﺘﺒﺔﹶ ﺍﻟﻮﺣﻲ ﺑﺄﻥ ﻳﺮﲰﻮﺍ ﺣﺮﻭﻓﹶﻪ ﻛﻤﺎ ﻧﺰﻝ ﺎ ﺟﱪﻳﻞﹸ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ
ﺍﻟﺴﻤﺎﺀ ..
) ( š•ÎYŠÏJu‹Î/ ¼çm’ÜèƒrB Ÿwur 5=»tGÏ. `ÏB ¾Ï&Î#ö7s% `ÏB (#qè=÷Fs? |MZä. $tBur ..ﺇﺫﺍﹰ ..ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔ :
) ] ( šcqè=ÏÜö6ßJø9$# z>$s?ö‘^w #]ŒÎﺍﻟﻌﻨﻜﺒﻮﺕ ، [ ٤٨ :ﺗﺒﻴﻦ ﻟﻨﺎ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝﹶ rﺃﺻﺒﺢ ﺑﺎﻟﻨﺴﺒﺔ
ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻜﺲ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ..
..ﻭﺍﺣﺘﺠﺎﺝ ﺑﻌﻀﻬﻢ ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻨﱯ r ﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﺗﻼﻭﺓﹶ ﻛﺘﺎﺏﹺ
ﺍﷲ ﺗﻌﺎﱃ ﻛﺤﺮﻭﻑ ﻣﺮﺳﻮﻣﺔ ﺑﻌﺪ ﻧﺰﻭﻝﹺ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ،ﻫﻮ ﺟﻬﻞﹲ ﲝﻘﻴﻘﺔ ﺻﻴﺎﻏﺔ ﻫﺬﻩ ﺍﻵﻳﺔ
ﺍﻟﻜﺮﳝﺔ ،ﲝﻴﺚ ﻻ ﻳﺴﺘﻘﻴﻢ ﺗﻔﺴﲑﻫﻢ ﺍﳋﺎﻃﺊﹸ ﳍﺎ ﺇﻻﱠ ﲝﺬﻑ ﺍﻟﻜﻠﻤﺘﲔ .. ( ¾Ï&Î#ö7s% `ÏB ) :
ﻭﺍﺳﺘﺸﻬﺎﺩﻫﻢ ﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﻋﺪﻡﹺ ﻋﻠﹾﻢﹺ ﺍﻟﻨﱯ r ﲝﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻫﻮ ﺩﻟﻴﻞﹲ
ﻭﺍﺿﺢ ﻋﻠﻰ ﺃﻥﱠ ﺍﳌﻮﺭﻭﺛﺎﺕ ﺍﻟﺘﻔﺴﲑﻳﺔﹶ ﺍﳌﹸﺆﻃﱠﺮﺓﹶ ﺑﺄﺻﻨﺎﻡﹺ ﺍﻟﺘﺎﺭﻳﺦ ،ﱂ ﺗﻜﻦ ﰲ ﻳﻮﻡﹴ ﻣﻦ ﺍﻷﻳﺎﻡ
ﻧﺘﺎﺟﺎﹰ ﻋﻠﻤﻴﺎ ﻣﺴﺘﻨﺒﻄﺎﹰ ﻣﻦ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ..
..ﻭﺍﻟﻨﱯ r ﻛﺎﻥ ﺃﹸﻣﻴﺎﹰ ﺑﹺﻜﹸﻞﱢ ﻣﺎ ﲢﻤﻞﹸ ﺍﻟﻜﻠﻤﺔﹸ ﻣﻦ ﻣﻌﲎ ..ﻛﺎﻥ ﺑﹺﻔﻄﺮﺗﻪ ﺍﻟﻄﺎﻫﺮﺓ ﻧﻘﻴﺎﹰ ،
ﻭﱂﹾ ﻳﺘﺄﺛﱠﺮ ﺑﺜﻘﺎﻓﺔ ﺍﺘﻤﻊﹺ ﺍﶈﻴﻂ ﺍﳌﺘﻌﻠﱢﻘﺔ ﺑﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﻮﺛﻨﻴﺔ .. ﻭﻛﺎﻥﹶ rﺃﹸﻣﻴﺎﹰ ﺃﻳﻀﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺴﺄﻟﺔ
ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ..ﻓﻠﻢ ﻳﻘﺘﺒﺲ ﻣﻦ ﺍﺘﻤﻊﹺ ﺍﶈﻴﻂ ﻋﻠﹾﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..ﻭﻣﺎ ﺗﻌﻠﱠﻤﻪ r ﻫﻮ
ﺇﻣﻼﺀُ ﺍﻟﺴﻤﺎﺀ ،ﺑﹺﻮﺣﻲﹴ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ..ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﺗﺘﺄﺛﱠﺮ ﺃﹸﻣﻴﺘﻪ ﺃﺑﺪﺍﹰ ،ﻓﻬﺬﺍ ﺍﻟﻌﻠﻢ ﱂ ﻳﻘﺘﺒﹺﺴﻪr
ﻣﻦ ﺍﺘﻤﻊﹺ ﺍﶈﻴﻂ ..
ﻭﻫﻜﺬﺍ ﺑﻘﻲ rﺃﻣﻴﺎﹰ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻌﻠﹼﻤﻪ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻷﻧﻪ ﺗﻌﻠﹼﻤﻬﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ
ﻣﺒﺎﺷﺮﺓﹰ ،ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻗﻮﺍﻋﺪ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﱵ ﻳﺄﺧﺬ ﺎ ﺍﻟﺒﺸﺮ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﻠﻮﺡ ﻳﺴﺘﻌﻤﻞ ﻟﻠﻜﺘﺎﺑﺔ ﺣﺼﺮﺍﹰ ..
) ] ( ZpsàÏãöq¨B &äóÓx« Èe@à2 `ÏB Çy#uqø9F{$# ’Îû ¼çms9 $oYö;tFŸ2urﺍﻷﻋﺮﺍﻑ [ ١٤٥ :
ﺗﺮﺳﻢ ) ) ( O¿Ïdºt•ö/Îﺩﻭﻥ ﺣﺮﻑ ﻳﺎﺀ ،ﻭﻣﻦ ﰒﹼ – ﺑﻌﺪ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ – ﺗﺮﺳـﻢ ) )( LìÏdºt•ö/Î
ﺑﻮﺟﻮﺩ ﺣﺮﻑ ﻳﺎﺀ ..
..ﻭﻗﺪ ﺑﻴﻨﺖ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ) ﺳﻠﹼﻢ ﺍﳋﻼﺹ ( ،ﻭﰲ ﻏﲑﻫﺎ ﻣﻦ ﻛﺘﱯ ،ﺃﻥﱠ ﺍﺳـﻢ
ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺮ ﲟﺮﺣﻠﺘﲔ ..ﻓﻜﻠﻤﺔ ( O¿Ïdºt•ö/Î) ) :ﺩﻭﻥ ﺣﺮﻑ ﻳﺎﺀ ﺗﺼﻒ ﺇﺑﺮﺍﻫﻴﻢ
ﻗﺒﻞ ﺇﳒﺎﺑﻪ ،ﺣﻴﺚ ﻫﻮ ﺬﻩ ﺍﻟﺼﻔﺔ ﺁﺧﺮ ﺭﺳﻮﻝ ﻣﻦ ﺭﺳﻞ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﻣﻦ ﻣﺮﺣﻠﱵ ﺗـﺪﺭﺝ
ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻛﻤﺎ ﺑﻴﻨﺎ ..ﻭﻛﻠﻤﺔﹸ ( LìÏdºt•ö/Î) ) :ﺗﺼﻔﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﺪ ﺃﻥ ﺃﳒﺐ ،
ﺣﻴﺚ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺬﻩ ﺍﻟﺼﻔﺔ ﻫﻮ ﺃﺑﻮ ﺃﻧﺒﻴﺎﺀ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ..
..ﻭﻫﺬﺍ ﺍﻟﺘﻤﺎﻳﺰ ﰲ ﺍﻟﺮﺳﻢ ﻫﻮ ﺇﺷﺎﺭﺓﹲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻣﺮﺣﻠﱵ ﺣﻴﺎﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ..ﻭﻫﻮ ﳊﻜﻤﺔ ﺇﳍﻴﺔ ﻣﺮﺍﺩﺓ ..ﻭﻟﻮ ﻛﹸﺘﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﺴﺐ ﻟﻐﺔ ﺍﻟﺒﺸﺮ ﺁﻧﺬﺍﻙ
ﻟﻜﺘﺒﺖ ﻛﻠﻤﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺼﻮﺭﺓ ﻭﺍﺣﺪﺓ ،ﻭﻫﺬﺍ ﳑﺎ ﻳﺜﺒﺖ ﺃﻥﱠ ﺭﺳﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻧﻤﺎ ﻛﺎﻥ
ﺑﻮﺣﻲ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻋﱪ ﺍﻟﺮﺳﻮﻝ ، rﺣﻴﺚ ﻛﺎﻥ rﻳﺄﻣﺮ ﻛﺘﺒﺔ ﺍﻟﻮﺣﻲ ﺣﺴﺐ
ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﺭﺁﻫﺎ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ..
ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ..
..ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻛﻠﻤﺔ ﺿﻌﻔﺎﺀ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ،ﻟﻮﺟﺪﻧﺎ ﺃﻧﻬﺎ ﺗﺮﺩ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ،
ﻭﺑﺮﲰﲔ ﻣﺘﻤﺎﻳﺰﻳﻦ ..ﻓﹶﻔﻲ ﻣﻮﺿﻌﲔ ﺗﺮﹺﺩ ﻛﻤﺎ ﻧﻜﹾﺘﺒﻬﺎ ﳓﻦ ﰲ ﺇﻣﻼﺋﻨﺎ ) .. ( ä!$xÿyèàÊﻭﻟﻮ
ﺩﻗﱠﻘﻨﺎ ﰲ ﻫﺬﻳﻦ ﺍﳌﹶﻮﺿﻌﲔ ﻟﹶﻌﻠﻤﻨﺎ ﺃﻧﻬﺎ ﺗﺸﲑ ﺇﱃ ﺿﻌﻔﺎﺀِ ﺍﻟﺪﻧﻴﺎ ..ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ﰲ ﺍﳌﹶﻮﺿﻊﹺ ﺍﻷَﻭﻝ
$ygÏFóss? `ÏB “Ì•ôfs? 5>$oYôãr&ur 9@ŠÏ‚¯R `ÏiB ×p¨Yy_ ¼çms9 šcqä3s? br& öNà2߉tnr& –Šuqtƒr& )
Ö‘$|ÁôãÎ) !$ygt/$|¹r'sù âä!$xÿyèàÊ ×p-ƒÍh‘èŒ ¼ã&s!ur çŽy9Å3ø9$# çmt/$|¹r&ur ÏNºt•yJ¨W9$# Èe@à2 `ÏB $yg‹Ïù ¼çms9 ã•»yg÷RF{$#
: ( ] ﺍﻟﺒﻘﺮﺓšcrã•©3xÿtGs? öNä3ª=yès9 ÏM»tƒFy$# ãNà6s9 ª!$# ÚúÎiüt7ムš•Ï9ºx‹x. 3 ôMs%uŽtIôm$$sù Ö‘$tR Ïm‹Ïù
.. ﻊﹺ ﺍﻟﺜﺎﱐ ﻭﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ﰲ ﺍﳌﹶﻮﺿ.. [ ٢٦٦
$tB šcr߉Ågs† Ÿw šúïÏ%©!$# ’n?tã Ÿwur 4ÓyÌö•yJø9$# ’n?tã Ÿwur Ïä!$xÿyè‘Ò9$# ’n?tã }§øŠ©9 )
Ö‘qàÿxî ª!$#ur 4 9@ŠÎ6y™ `ÏB šúüÏZÅ¡ósßJø9$# ’n?tã $tB 4 ¾Ï&Î!qß™u‘ur ¬! (#qßs|ÁtR #sŒÎ) ëlt•ym šcqà)ÏÿYãƒ
[ ٩١ : ( ] ﺍﻟﺘﻮﺑﺔÒO‹Ïm§‘
ﻭﻫﻲ ﻛﻤﺎ.. ﻌﺮﹺﻓﹸﻪ ﺇﻣﻼﺋﻨﺎ ﺍﻟﺬﻱ ﻧﺐﺴﻌﻔﺎﺀ ﺣﺔﹸ ﺿﻤ ﻛﹶﻠﻢﺳﺮﻌﲔ ﺗ ﻓﻔﻲ ﻫﺬﻳﻦ ﺍﳌﹶﻮﺿ..
ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔﹸ ﺑﺸﻜﻞﹴﻢﺮﺳﻌﲔ ﺍﻟﺘﺎﻟﻴﲔ ﺗ ﰲ ﺍﳌﻮﺿ.. ﻭﻟﻜﻦ... ﻌﻔﺎﺀَ ﺍﻟﺪﻧﻴﺎ ﺿﻒﻧﺮﻯ ﺗﺼ
.. ﻒ ﺃﻟ، ﻭﺍﻭ ﻣﻬﻤﻮﺯﺓ، ﻓﺎﺀ، ﻋﲔ، ﺿﺎﺩ، ﻻﻡ، ﺃﻟﻒ.. ( (#às¯»xÿyè‘Ò9$# ) : ﲤﺎﻣﺎﹰﺨﺘﻠﻒﻣ
: ﻝﻊﹺ ﺍﻷﻭ ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ﰲ ﺍﳌﹶﻮﺿ.. ﻌﻔﺎﺀَ ﺍﻟﺪﻧﻴﺎ ﻻ ﺿ، ﻌﻔﺎﺀَ ﺍﻵﺧﺮﺓ ﺿﻒﺼﻬﺎ ﺗﻭﻧﺮﻯ ﺃﻧ
OçFRr& ö@ygsù $Yèt7s? öNä3s9 $¨Zà2 $¯RÎ) (#ÿrçŽy9õ3tGó™$# tûïÏ%©#Ï9 (#às¯»xÿyè‘Ò9$# tA$s)sù $YèŠÏHsd ¬! (#rã—t•t/ur )
!$uZøŠn=tã íä!#uqy™ ( öNà6»uZ÷ƒy‰olm; ª!$# $uZ1y‰yd öqs9 (#qä9$s% 4 &äóÓx« `ÏB «!$# ÅU#x‹tã ô`ÏB $¨Ytã tbqãZøó•B
(#às¯»tãߊ $tBur 3 (#qãã÷Š$$sù (#qä9$s% 4 4’n?t/ (#qä9$s% ( ÏM»uZÉi•t7ø9$$Î/ Nà6è=ߙ①öNä3ŠÏ?ù's? Û•s? öNs9urr& (#þqä9$s%
، ﺩﺍﻝ، ( ä!%tæߊ ) ﻨﺎ ﰲ ﺇﻣﻼﺋﻪ ﺑﺎﻟﺸﻜﻞﹺ ﺍﻟﺬﻱ ﻧﻜﺘﺒﺮﹺﺩﻊﹺ ﺍﻷُﺧﺮﻯ ﺗ ﺑﻴﻨﻤﺎ ﰲ ﺍﳌﻮﺍﺿ..
.. ﻋﺎﺀَ ﺍﻟﺪﻧﻴﺎ ﺩﺘﺼﻒ ﻟ، ﳘﺰﺓ، ﺃﻟﻒ، ﻋﲔ
íNõ3ç/ BL༠4 [ä!#y‰ÏRur [ä!$tãߊ žwÎ) ßìyJó¡tƒ Ÿw $oÿÏ3 ß,Ïè÷Ztƒ “Ï%©!$# È@sVyJx. (#rã•xÿŸ2 tûïÏ%©!$# ã@sVtBur )
š•¨RÎ) ( ºpt7Íh‹sÛ Zp-ƒÍh‘èŒ š•Rà$©! `ÏB ’Í< ó=yd Éb>u‘ tA$s% ( ¼çm-/u‘ $-ƒÌ•Ÿ2y— $tãyŠ š•Ï9$uZèd )
[ ٣٨ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥÏä!$tã‘$!$# ßì‹Ïÿxœ
ÅÝÅ¡»t6x. žwÎ) >äóÓy´Î/ Oßgs9 tbqç7‹ÉftGó¡o„ Ÿw ¾ÏmÏRrߊ `ÏB tbqããô‰tƒ tûïÏ%©!$#ur ( Èd,ptø:$# äouqôãyŠ ¼çms9 )
: ( ] ﺍﻟﺮﻋﺪ9@»n=|Ê ’Îû žwÎ) tûïÍ•Ïÿ»s3ø9$# âä!%tæߊ $tBur 4 ¾ÏmÉóÎ=»t7Î/ uqèd $tBur çn$sù x÷è=ö6u‹Ï9 Ïä!$yJø9$# ’n<Î) Ïmø‹¤ÿx.
[ ١٤
Ïä!$tã‘$!$# ßì‹ÏJ|¡s9 ’În1u‘ ¨bÎ) 4 t,»ysó™Î)ur Ÿ@‹Ïè»yJó™Î) ÎŽy9Å3ø9$# ’n?tã ’Í< |=ydur “Ï%©!$# ¬! ߉ôJysø9$# )
[ ٤٠ – ٣٩ : ( ] ﺇﺑﺮﺍﻫﻴﻢÏä!$tãߊ ö@¬6s)s?ur $oY-/u‘ 4 ÓÉL-ƒÍh‘èŒ `ÏBur Ío4qn=¢Á9$# zOŠÉ)ãB ÓÍ_ù=yèô_$# Éb>u‘ ÇÌÒÈ
’În1u‘ Ïä!%tæ߉Î/ tbqä.r& Hwr& #Ó|¤tã ’În1u‘ (#qãã÷Šr&ur «!$# Èbrߊ `ÏB šcqããô‰s? $tBur öNä3ä9Í”tIôãr&ur )
[ ٤٨ : ( ] ﻣﺮﱘ$|‹É)x©
( šcrâ‘x‹Zム$tB #sŒÎ) uä!%tæ‘$!$# •O•Á9$# ßìyJó¡tƒ Ÿwur 4 ÄÓóruqø9$$Î/ Nà2â‘É‹Ré& !$yJ¯RÎ) ö@è% )
[ ٤٥ : ] ﺍﻷﻧﺒﻴﺎﺀ
[ ٦٣ : ( ] ﺍﻟﻨﻮﺭ4 $VÒ÷èt/ Nä3ÅÒ÷èt/ Ïä!%tæ߉x. öNà6oY÷•t/ ÉAqß™§•9$# uä!$tãߊ (#qè=yèøgrB žw )
[ ٨٠ : ( ] ﺍﻟﻨﻤﻞtûïÌ•Î/ô‰ãB (#öq©9ur #sŒÎ) uä!%tæ‘$!$# §M•Á9$# ßìÏJó¡è@ Ÿwur 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¨RÎ) )
[ ٥٢ : (] ﺍﻟﺮﻭﻡtûïÌ•Î/ô‰ãB (#öq©9ur #sŒÎ) uä!%tæ‘$!$# ¢O•Á9$# ßìÏJó¡è@ Ÿwur 4’tAöqyJø9$# ßìÏJó¡è@ Ÿw y7¯RÎ*sù )
[ ٤٩ : (] ﻓﺼﻠﺖÔÞqãZs% Ó¨qä«u‹sù •Ž¤³9$# çm¡¡¨B bÎ)ur ÎŽö•y‚ø9$# Ïä!%tæߊ `ÏB ß`»|¡RM}$# ãNt«ó¡o„ žw )
<ك̕tã >ä!$tãߊ rä‹sù •Ž¤³9$# çm¡¡tB #sŒÎ)ur ¾ÏmÎ7ÏR$pg¿2 $t«tRur uÚt•ôãr& Ç`»|¡SM}$# ’n?tã $uZôJyè÷Rr& !#sŒÎ)ur )
.. [ ٥١ : ( ] ﻓﺼﻠﺖ
) ﻧﺮﺍﻫﺎ ﰲ ﻛﻠﻤﺔ، ( (#às¯»tãߊ ) ، ( (#às¯»xÿyè‘Ò9$# ) : ﻭﻫﺬﻩ ﺍﻟﻮﺍﻭ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ﰲ ﻛﻠﻤﱵ
ﺗﺮﺩ ﻓﻴﻬﻤﺎ ﺑﺼﻴﻐﺔ ﻣﺘﻌﻠﹼﻘﺔ، ﺗﲔ ﻓﻘﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻣﺮ.. ( (#às¯»yJn=ãã
.. ﺬﻩ ﺍﻟﻮﺍﻭ
[ ١٩٧ : ( ] ﺍﻟﺸﻌﺮﺍﺀŸ@ƒÏäÂuŽó Î) ûÓÍ_t/ (#às¯»yJn=ãã ¼çmuHs>÷ètƒ br& ºptƒ#uä öNçl°; `ä3tƒ óOs9urr& )
[ ٢٨ : ( ] ﻓﺎﻃﺮî‘qàÿxî ͕tã ©!$# žcÎ) 3 (#às¯»yJn=ãèø9$# ÍnÏŠ$t6Ïã ô`ÏB ©!$# Óy´øƒs† $yJ¯RÎ) )
.. ﻱﻓﻬﺬﻩ ﺍﻟﻮﺍﻭ ﻧﺮﺍﻫﺎ ﺗﺘﻌﻠﹼﻖ ﲟﺴﺎﺋﻞ ﺃﻗﺮﺏ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﳌﻌﻨﻮﻱ ﻣﻨﻬﺎ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﳌﺎﺩ
ﻫﻢ ﻣﻦ ﺗﻘﻮﺩﻫﻢ ﻣﻌﺎﺭﻓﻬﻢ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﻘﺎﺋﻖ، ﻓﺎﻟﻌﻠﻤﺎﺀ ﺣﺴﺐ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﱐ
©!$# Óy´øƒs† $yJ¯RÎ) ) ﺔ ﻭﻫﺬﺍ ﻣﺎ ﺗﻨﻄﻖ ﺑﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴ، ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﺇﱃ ﺧﺸﻴﺔ ﺍﷲ ﺗﻌﺎﱃ
.. ( 3 (#às¯»yJn=ãèø9$# ÍnÏŠ$t6Ïã ô`ÏB
ﻤﺎ ﻫﻮ ﳊﻜﻤﺔ ﻟﻴﺲ ﻋﺒﺜﺎﹰ ﺇﻧ، ﺔ ﻋﻠﻰ ﻭﺍﻭﺬﻩ ﺍﳋﺼﻮﺻﻴ ( (#às¯»yJn=ãã ) ﺇﺫﺍﹰ ﺭﺳﻢ ﻛﻠﻤﺔ
.. ﻧﺴﺘﻄﻴﻊ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﺭﺳﻢ ﺍﻟﻜﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ، ﺮﺍﺩﺓﺔ ﻣﺇﳍﻴ
ﺘﻤﺎﻳﺰﻳﻦ ﺑﹺﺸﻜﻠﲔﹺ ﻣﻢﺮﺳ ﻟﺮﺃﻳﻨﺎﻫﺎ ﺗ، ﺍﻟﻜﺮﱘ ) ﺑﻼﺀ ( ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻛﻠﻤﺔ..
#Ôs¯»n=t/ ) ﻢ ﺑﺎﻟﺸﻜﻞﺮﺳ ﻭﺗ، ﳘﺰﺓ، ﺃﻟﻒ، ﻻﻡ، ﺑﺎﺀ، ﰲ ﺇﻣﻼﺋﻨﺎﺘﺐ ( ﻛﻤﺎ ﻧﻜäIxt/ ) : ﳘﺎ
ﺔ ﺑﹺﻬﺬﻩ ﺍﻟﻜﻠﻤﻴﺎﻕﹺ ﺍﻟﻘﹸﺮﺁﱐﱢ ﺍﳌﹸﺤﻴﻂﺪﻧﺎ ﺇﱃ ﺍﻟﺴ ﻭﻟﻮ ﻋ.. ﺃﻟﻒ، ﻭﺍﻭ ﻣﻬﻤﻮﺯﺓ، ﻻﻡ، ﺑﺎﺀ، (
ﻄﺎﺏﹴﺘﻌﻠﱢﻖﹴ ﺑﹺﺨﻴﺎﻕﹴ ﻗﹸﺮﺁﱐﱟ ﻣ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔﹶ ﰲ ﺳﻒ ﻳﺼﻨﺎ ﺍﻹﻣﻼﺋﻲﺮﲰ ﻟ ﺍﳌﻮﺍﻓﻖﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ﺍﻟﺮﺳﻢ
.. ﺐ ﻟﻠﻐﺎﺋﺎﻃﹶﺐﹺ ﻭﻟﻴﺲﺨﻠﻤﺮﹴ ﻟﺒﺎﺷﻣ
öNä.uä!$oYö/r& tbqçt¿o2x‹ãƒ ÅU#x‹yèø9$# uäþqß™ öNä3tRqãBqÝ¡o„ tböqtãö•Ïù ÉA#uä ô`ÏiB Nà6»oYøŠ¯gwU øŒÎ)ur )
[ ٤٩ : × ( ] ﺍﻟﺒﻘﺮﺓLìÏàtã öNä3În/§‘ `ÏiB ÖäIxt/ Nä3Ï9ºsŒ ’Îûur 4 öNä.uä!$|¡ÎS tbqãŠóstFó¡tƒur
öNä.uä!$oYö/r& tbqè=ÏnGs)ム( É>#x‹yèø9$# uäþqß™ öNà6tRqãBqÝ¡o„ šcöqtãö•Ïù ÉA#uä ô`ÏiB Nà6»uZøŠpgUr& øŒÎ)ur )
u’Í?ö7ãŠÏ9ur 4 4’tGu‘ ©!$# ÆÅ3»s9ur |Mø‹tBu‘ øŒÎ) |Mø‹tBu‘ $tBur 4 óOßgn=tGs% ©!$# ÆÅ3»s9ur öNèdqè=çFø)s? öNn=sù )
ÉA#uä ô`ÏiB Nä39pgUr& øŒÎ) öNà6ø‹n=tæ «!$# spyJ÷èÏR (#rã•à2øŒ$# ÏmÏBöqs)Ï9 4Óy›qãB tA$s% øŒÎ)ur )
’Îûur 4 öNà2uä!$|¡ÎS šcqãŠóstGó¡tƒur öNä.uä!$oYö/r& šcqçt¿o2x‹ãƒur É>#x‹yèø9$# uäþqß™ öNä3tRqãBqÝ¡o„ šcöqtãö•Ïù
، ﻭﺍﻭ ﻣﻬﻤﻮﺯﺓ، ﻻﻡ، ﺑﺎﺀ، ( ﺑﺎﻟﺮﺳﻢﹺ ﺍﻵﺧﺮ#Ôs¯»n=t/ ) ﻛﻠﻤﺔﺭﻭﺩ ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻭ..
.. ﻄﺎﺏﹺ ﺍﻟﻐﺎﺋﺐﺘﻌﻠﹼﻖﹴ ﺑﹺﺨ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔﹶ ﰲ ﺳﻴﺎﻕﹴ ﻗﹸﺮﺁﱐﱟ ﻣﺭﺼﻮ ﻟﺮﺃﻳﻨﺎﻫﺎ ﺗ، ﺃﻟﻒ
ÇÊÉÎÈ tûüÏZÅ¡ósßJø9$# “Ì“øgwU y7Ï9ºx‹x. $¯RÎ) 4 !$tƒö䔕9$# |Mø%£‰|¹ ô‰s% ÇÊÉÍÈ ÞOŠÏdºt•ö/Î*¯»tƒ br& çm»oY÷ƒy‰»tRur )
(#Ôs¯»n=t/ ÏmŠÏù $tB ÏM»tƒFy$# z`ÏiB Mßg»oY÷•s?#uäur ÇÌËÈ tûüÏHs>»yèø9$# ’n?tã AOù=Ïã 4’n?tã öNßg»tR÷ŽtI÷z$# ωs)s9ur )
[ ٣٣ – ٣٢ : ( ] ﺍﻟﺪﺧﺎﻥêúüÎ7•B
Ïä!$t7/Rr& ) : ﺘﻤﺎﻳﺰﻳﻦ ﺃﻳﻀﺎﹰ ﳘﺎ ﺑﺸﻜﻠﲔ ﻣﺐﻜﺘ ) ﺃﻧﺒﺎﺀ ( ﻟﺮﺃﻳﻨﺎﻫﺎ ﺗﺔﻤ ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻛﹶﻠ..
ﻧﻮﻥ، ﺃﻟﻒ: ( #às¯»t6/Rr& ) ﻭ، ﳘﺰﺓ، ﺃﻟﻒ، ﺑﺎﺀ، ﻧﻮﻥ، ﺃﻟﻒ: ( ﻛﻤﺎ ﰲ ﺭﲰﻨﺎ ﺍﻹﻣﻼﺋﻲ
ﻨﺎ ﺍﻹﻣﻼﺋﻲ ( ﺍﳌﺨﺎﻟﻔﺔﹶ ﻟﺮﲰ#às¯»t6/Rr& ) ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﻛﻠﻤﺔﹶ.. ﺃﻟﻒ، ﻭﺍﻭ ﻣﻬﻤﻮﺯﺓ، ﺑﺎﺀ،
.. ﺐﺘﻌﻠﱢﻖﹴ ﲞﻄﺎﺏﹺ ﺍﻟﻐﺎﺋﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻣﻔﹸﻬﺎ ﰲ ﺳ ﺍﳌﺴﺄﻟﺔﹶ ﺍﻟﱵ ﺗﺼﺭﺼﻮﺗ
] ( tbrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $tB (#às¯»t6/Rr& öNÍkŽÏ?ù'tƒ t$öq|¡sù ( öNèduä!%y` $£Js9 Èd,ysø9$$Î/ (#qç/¤‹x. ô‰s)sù )
[ ٥ : ﺍﻷﻧﻌﺎﻡ
[ ٦ : ( ] ﺍﻟﺸﻌﺮﺍﺀtbrâäÌ“öktJó¡o„ ¾ÏmÎ/ (#qçR%x. $tB (#às¯»t6/Rr& öNÍkŽÏ?ù'u‹|¡sù (#qç/¤‹x. ô‰s)sù )
ﻟﺮﺃﻳﻨﺎﻫﺎ، ( Ïä!$t7/Rr& ) ﻲﻨﺎ ﺍﻹﻣﻼﺋﲰﺮﻖﹺ ﻟﻬﺎ ﺍﳌﻮﺍﻓ ﰲ ﺭﲰ ﺍﻟﻜﻠﻤﺔ ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﻩ..
ﺃﻭ ﰲ، ﺮﹴ ﻟﻠﻤﺨﺎﻃﹶﺐﺒﺎﺷﻄﺎﺏﹴ ﻣﺘﻌﻠﱢﻖﹴ ﺑﹺﺨﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻣﺎ ﰲ ﺳ ﺇﻣ، ﻔﹸﻬﺎ ﺍﳌﺴﺄﻟﺔﹶ ﺍﻟﱵ ﺗﺼﺭﺼﻮﺗ
.. ( ä!$t6/RF{$# ) ﻓﺔﹲ ﺑﺄﻝ ﺍﻟﺘﻌﺮﻳﻒﻬﺎ ﻣﻌﺮﺐ ﻭﻟﻜﻨﻄﺎﺏﹺ ﺍﻟﻐﺎﺋﻴﺎﻕﹴ ﻗﺮﺁﱐﱟ ﻣﺘﻌﻠﹼﻖﹴ ﺑﹺﺨﺳ
[ ٤٤ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥ..... 4 y7ø‹s9Î) ÏmŠÏmqçR É=ø‹tóø9$# Ïä!$t7/Rr& ô`ÏB y7Ï9ºsŒ )
[ ١٠٠ : ( ] ﻫﻮﺩÓ‰‹ÅÁymur ÒOͬ!$s% $pk÷]ÏB ( š•ø‹n=tã ¼çm•Áà)tR 3“t•à)ø9$# Ïä!$t6/Rr& ô`ÏB y7Ï9ºsŒ )
[ ١٢٠ : ( ] ﻫﻮﺩ4 x8yŠ#xsèù ¾ÏmÎ/ àMÎm7sVçR $tB È@ß™”•9$# Ïä!$t6/Rr& ô`ÏB y7ø‹n=tã •Èà)¯R yxä.ur )
، ﻓﺔ ( ﻣﻌﺮâä!$t6/RF{$# ) ﻪ ﺣﱴ ﰲ ﺧﻄﺎﺏ ﺍﻟﻐﺎﺋﺐ ﻋﻨﺪﻣﺎ ﺗﺄﰐ ﻛﻠﻤﺔ ﻭﻟﺬﻟﻚ ﺭﺃﻳﻨﺎ ﺃﻧ، ﻲﺍﳊﺴ
ﻷﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻳﻨﻘﻞ ﺍﻟﻜﻠﻤﺔ ﻣﻦ ﺍﻹﺩﺭﺍﻙ ﻟﻠﻐﺎﺋﺐ، ﻬﺎ ﺗﺄﺧﺬ ﺷﻜﻞ ﺧﻄﺎﺏ ﺍﳌﺨﺎﻃﺐﻓﺈﻧ
، ﺔ ﻗﻀﻴﺔ ﻣﻨﻬﺞ ﻋﻠﻤﻲ ﳛﻤﻠﻪ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﻀﻴ.. ﺇﺫﺍﹰ.. ﺇﱃ ﺣﺎﻟﺔ ﺍﻹﺩﺭﺍﻙ ﻟﻠﻤﻌﻠﻮﻡ
.. ﺔ ﻣﺮﺍﺩﺓﻓﻼﺧﺘﻼﻑ ﰲ ﺭﺳﻢ ﺍﻟﻜﻠﻤﺔ ﻫﻮ ﳊﻜﻤﺔ ﺇﳍﻴ
ﻓﻘﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﺮﲰﲔ.. ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﺮﺍﻫﺎ ﺃﻳﻀﺎﹰ ﰲ ﺭﺳﻢ ﻛﻠﻤﺔ ﺷﻔﻌﺎﺀ
) ﻭﻗﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﺮﲰﻬﺎ ﺍﳌﺨﺘﻠﻒ، [ ( #às¯»yèxÿä© ) ، ( ä!$yèxÿä© ) ] ﻣﺘﻤﺎﻳﺰﻳﻦ
.. ( ﰲ ﺁﻳﺘﲔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ#às¯»yèxÿä©
ÏäIwàs¯»yd šcqä9qà)tƒur óOßgãèxÿZtƒ Ÿwur öNèd•ŽÛØo„ Ÿw $tB «!$# Âcrߊ `ÏB šcr߉ç7÷ètƒur )
4 ÇÚö‘F{$# ’Îû Ÿwur ÏNºuq»yJ¡¡9$# ’Îû ãNn=÷ètƒ Ÿw $yJÎ/ ©!$# šcqä«Îm6uZè?r& ö@è% 4 «!$# y‰YÏã $tRàs¯»yèxÿä©
ô‰s% ã@ö7s% `ÏB çnqÝ¡nS šúïÏ%©!$# ãAqà)tƒ ¼ã&é#ƒÍrù's? ’ÎAù'tƒ tPöqtƒ 4 ¼ã&s#ƒÍrù's? žwÎ) tbrã•ÝàZtƒ ö@yd )
$¨Zä. “Ï%©!$# uŽö•xî Ÿ@yJ÷èuZsù –Št•çR ÷rr& !$uZs9 (#qãèxÿô±uŠsù uä!$yèxÿä© `ÏB $uZ©9 @ygsù Èd,ysø9$$Î/ $uZÎn/u‘ ã@ߙ①ôNuä!%y`
šcqè=É)÷ètƒ Ÿwur $\«ø‹x© tbqä3Î=ôJtƒ Ÿw (#qçR$Ÿ2 öqs9urr& ö@è% 4 uä!$yèxÿä© «!$# Èbrߊ `ÏB (#rä‹sƒªB$# ÏQr& )
[ ٤٣ : ( ] ﺍﻟﺰﻣﺮ
ﺖ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲﲰ ﻓﻘﺪ ﺭ.. ﻭﺍﳌﺴﺄﻟﺔ ﻧﻔﺴﻬﺎ ﻧﺮﺍﻫﺎ ﰲ ﺭﺳﻢ ﻛﻠﻤﺔ ﺷﺮﻛﺎﺀ
ﻭﻗﺪ ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ، [ ( #às¯»Ÿ2uŽà° ) ، ( ä!%Ÿ2uŽà° ) ] ﺗﻌﺎﱃ ﺑﺸﻜﻠﲔ ﻣﺘﻤﺎﻳﺰﻳﻦ
.. ( ﰲ ﺁﻳﺘﲔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ#às¯»Ÿ2uŽà° ) ﺑﺮﲰﻬﺎ ﺍﳌﺨﺘﻠﻒ
uä!#u‘ur öNä3»oYø9§qyz $¨B NçFø.t•s?ur ;o§•tB tA¨rr& öNä3»oYø)n=yz $yJx. 3“yŠºt•èù $tRqßJçG÷¥Å_ ô‰s)s9ur )
yì©Üs)¨? ‰s)s9 4 (#às¯»x.uŽà° öNä3ŠÏù öNåk¨Xr& öNçGôJtãy— tûïÏ%©!$# ãNä.uä!$yèxÿä© öNä3yètB 3“t•tR $tBur ( öNà2Í‘qßgàß
èpyJÎ=Ÿ2 Ÿwöqs9ur 4 ª!$# ÏmÎ/ .bsŒù'tƒ öNs9 $tB ÉúïÏe$!$# z`ÏiB Oßgs9 (#qããuŽŸ° (#às¯»Ÿ2uŽà° óOßgs9 ÷Pr& )
[ ٢١ : ( ] ﺍﻟﺸﻮﺭﻯÒOŠÏ9r& ë>#x‹tã öNßgs9 šúüÏJÎ=»©à9$# ¨bÎ)ur 3 öNæhuZ÷•t/ zÓÅÓà)s9 È@óÁxÿø9$#
( tbqßJãã÷“s? öNçFZä. tûïÏ%©!$# ãNä.ät!%x.uŽà° tûøïr& (#þqä.uŽõ°r& tûïÏ%©#Ï9 ãAqà)tR §NèO $YèŠÏHsd öNèdçŽà³øtwU tPöqtƒur )
[ ٢٢ : ] ﺍﻷﻧﻌﺎﻡ
¼çmoY»ysö7ß™ 4 5Où=Ïæ ÎŽö•tóÎ/ ¤M»oYt/ur tûüÏZt/ ¼çms9 (#qè%t•yzur ( öNßgs)n=yzur £`Ågø:$# uä!%x.uŽà° ¬! (#qè=yèy_ur )
[ ١٠٠ : ( ] ﺍﻷﻧﻌﺎﻡšcqàÿÅÁtƒ $£Jtã 4’n?»yès?ur
óOÎgÏJôãt“Î/ ¬! #x‹»yd (#qä9$s)sù $Y7ŠÅÁtR ÉO»yè÷RF{$#ur Ï^ö•ysø9$# šÆÏB r&u‘sŒ $£JÏB ¬! (#qè=yèy_ur )
uqßgsù ¬! šc%Ÿ2 $tBur ( «!$# †n<Î) ã@ÅÁtƒ Ÿxsù öNÎgͬ!%Ÿ2uŽà³Ï9 šc%Ÿ2 $yJsù ( $oYͬ!%x.uŽà³Ï9 #x‹»ydur
[ ١٣٩ : ( ] ﺍﻷﻧﻌﺎﻡÒOŠÎ=tæ íNŠÅ6ym ¼çm¯RÎ) 4 öNßgxÿô¹ur öNÎgƒÌ“ôfuŠy™ 4 âä!%Ÿ2uŽà° Ïm‹Ïù óOßgsù ZptGø‹¨B `ä3tƒ
( tbqä.ÎŽô³ç„ $£Jtã ª!$# ’n?»yètGsù 4 $yJßg9s?#uä !$yJŠÏù uä!%x.uŽà° ¼çms9 Ÿxyèy_ $[sÎ=»|¹ $yJßg9s?#uä !$£Jn=sù )
[ ١٩٠ : ] ﺍﻷﻋﺮﺍﻑ
( !$pkÍ5 šcrçŽÅÇö7ム×ûãüôãr& óOßgs9 ôQr& ( !$pkÍ5 tbqà±ÏÜö7tƒ 7‰÷ƒr& öNçlm; ôQr& ( !$pkÍ5 tbqà±ôJtƒ ×@ã_ö‘r& öNßgs9r& )
( ] ﺍﻷﻋﺮﺍﻑÈbrã•ÏàZè? Ÿxsù Èbr߉‹Ï. §NèO öNä.uä!%x.uŽà° (#qãã÷Š$# È@è% 3 $pkÍ5 tbqãèyJó¡o„ Òc#sŒ#uä óOßgs9 ÷Pr&
[ ١٩٥ :
$uZù=-ƒt“sù 4 ö/ä.ät!%x.uŽà°ur óOçFRr& öNä3tR%s3tB (#qä.uŽõ°r& tûïÏ%©#Ï9 ãAqà)tR §NèO $YèŠÏHsd öNèdçŽà³øtwU tPöqtƒur )
[ ٢٨ : ( ] ﻳﻮﻧﺲtbr߉ç7÷ès? $tR$-ƒÎ) ÷LäêYä. $¨B Nèdät!%x.uŽà° tA$s%ur ( öNæhuZ÷•t/
( ¼çn߉‹Ïèム§NèO t,ù=sƒø:$# (#äty‰ö7tƒ ª!$# È@è% 4 ¼çn߉‹Ïèム§NèO t,ù=sƒø:$# (#äty‰ö7tƒ `¨B /ä3ͬ!%x.uŽà° `ÏB ö@yd ö@è% )
[ ٣٤ : ( ] ﻳﻮﻧﺲtbqä3sù÷sè? 4’¯Tr'sù
’n<Î) ü“ωöku‰ `yJsùr& 3 Èd,ysù=Ï9 “ωöku‰ ª!$# È@è% 4 Èd,ysø9$# ’n<Î) ü“ωöku‰ `¨B /ä3ͬ!%x.uŽà° `ÏB ö@yd ö@è% )
] ( šcqßJä3øtrB y#ø‹x. ö/ä3s9 $yJsù ( 3“y‰ökç‰ br& HwÎ) ü“Ïd‰Íku‰ žw `¨Br& yìt6-Gムcr& ‘,ymr& Èd,ysø9$#
[ ٣٥ : ﻳﻮﻧﺲ
šúïÏ%©!$# ßìÎ7-Gtƒ $tBur 3 ÇÚö‘F{$# †Îû `tBur ÏNºuq»yJ¡¡9$# †Îû `tB ¬! žcÎ) Iwr& )
( šcqß¹ã•øƒs† žwÎ) öNèd ÷bÎ)ur £`©à9$# žwÎ) šcqãèÎ7-Ftƒ bÎ) 4 uä!%Ÿ2uŽà° «!$# Âcrߊ `ÏB šcqããô‰tƒ
[ ٦٦ : ] ﻳﻮﻧﺲ
“ÎŽ•Ï.õ‹s?ur ’ÍG$s)¨B /ä3ø‹n=tæ uŽã9x. tb%x. bÎ) ÉQöqs)»tƒ ¾ÏmÏBöqs)Ï9 tA$s% øŒÎ) ?yqçR r't6tR öNÍköŽn=tã ã@ø?$#ur * )
Zp£Jäî ö/ä3ø‹n=tæ öNä.á•øBr& ô`ä3tƒ Ÿw ¢OèO öNä.uä!%x.uŽà°ur öNä.{•øBr& (#þqãèÏHødr'sù àMù=ž2uqs? «!$# ’n?yèsù «!$# ÏM»tƒ$t«Î/
Ÿw uä!$uŠÏ9÷rr& ÿ¾ÏmÏRrߊ `ÏiB Mè?õ‹sƒªB$$sùr& ö@è% 4 ª!$# È@è% ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# •>§‘ `tB ö@è% )
“ÈqtGó¡n@ ö@yd ÷Pr& 玕ÅÁt7ø9$#ur 4‘yJôãF{$# “ÈqtGó¡o„ ö@yd ö@è% 4 #uŽŸÑ Ÿwur $YèøÿtR öNÎgÅ¡àÿRL{ tbqä3Î=ôJtƒ
ß,Î=»yz ª!$# È@è% 4 öNÍköŽn=tã ß,ù=sƒø:$# tmt6»t±tFsù ¾ÏmÉ)ù=yÜx. (#qà)n=yz uä!%x.uŽà° ¬! (#qè=yèy_ ÷Pr& 3 â‘q‘Z9$#ur àM»uHä>—à9$#
÷Pr& 4 öNèdq‘Jy™ ö@è% uä!%x.uŽà° ¬! (#qè=yèy_ur 3 ôMt6|¡x. $yJÎ/ ¤§øÿtR Èe@ä. 4’n?tã íOͬ!$s% uqèd ô`yJsùr& )
öNèdã•õ3tB (#rã•xÿx. tûïÏ%©#Ï9 z`Îiƒã— ö@t/ 3 ÉAöqs)ø9$# z`ÏiB 9•Îg»sàÎ/ Pr& ÇÚö‘F{$# †Îû ãNn=÷ètƒ Ÿw $yJÎ/ ¼çmtRqä«Îm6t^è?
[ ٣٣ : ( ] ﺍﻟﺮﻋﺪ7Š$yd ô`ÏB ¼çms9 $yJsù ª!$# È@Î=ôÒム`tBur 3 È@‹Î6¡¡9$# Ç`tã (#r‘‰ß¹ur
4 öNÍkŽÏù šcq’)¯»t±è@ óOçGYä. tûïÏ%©!$# š”Ïä!$Ÿ2uŽà° tûøïr& ãAqà)tƒur óOÎgƒÌ“øƒä† ÏpyJ»uŠÉ)ø9$# tPöqtƒ ¢OèO )
[ ٢٧ : ( ] ﺍﻟﻨﺤﻞtûïÍ•Ïÿ»x6ø9$# ’n?tã uäþq•¡9$#ur tPöqu‹ø9$# y“÷“Ï‚ø9$# ¨bÎ) zOù=Ïèø9$# (#qè?ré& šúïÏ%©!$# tA$s%
$¨Zä. tûïÏ%©!$# $tRät!%Ÿ2uŽà° ÏäIwàs¯»yd $oY-/u‘ (#qä9$s% öNèduä!$Ÿ2uŽà° (#qä.uŽõ°r& šúïÏ%©!$# #uäu‘ #sŒÎ)ur )
[ ٨٦ : ( ] ﺍﻟﻨﺤﻞšcqç/É‹»x6s9 öNä3¯RÎ) tAöqs)ø9$# ÞOÎgøŠs9Î) (#öqs)ø9r'sù ( š•ÏRrߊ `ÏB (#qããô‰tR
$uZù=yèy_ur öNçlm; (#qç7ŠÉftFó¡o„ óOn=sù öNèdöqtãy‰sù öNçGôJtãy— tûïÏ%©!$# y“Ïä!$Ÿ2uŽà° (#rߊ$tR ãAqà)tƒ tPöqtƒur )
[ ٥٢ : ( ] ﺍﻟﻜﻬﻒ$Z)Î/öq¨B NæhuZ÷•t/
(#qçR%x. öNßg¯Rr& öqs9 4 z>#x‹yèø9$# (#ãrr&u‘ur öNçlm; (#qç6‹ÉftFó¡o„ óOn=sù óOèdöqtãy‰sù ö/ä.uä!$x.uŽà° (#qãã÷Š$# Ÿ@ŠÏ%ur )
[ ٦٤ : ( ] ﺍﻟﻘﺼﺺtbr߉tGöku‰
ã@Å_ÁxÿçR y7Ï9ºx‹Ÿ2 4 öNä3|¡àÿRr& öNà6ÏGxÿŠÏ‚x. öNßgtRqèù$sƒrB Öä!#uqy™ ÏmŠÏù óOçFRr'sù öNà6»oYø%y—u‘ $tB
`¨B Nä3ͬ!%x.uŽà° `ÏB ö@yd ( öNä3‹ÍŠøtä† ¢OèO öNà6çGŠÏJム¢OèO öNä3s%y—u‘ ¢OèO öNä3s)n=s{ “Ï%©!$# ª!$# )
[ ٤٠ : ( ] ﺍﻟﺮﻭﻡtbqä.ÎŽô³ç„ $¬Hxå 4’n?»yès?ur ¼çmoY»ysö7ß™ 4 &äóÓx« `ÏiB Nä3Ï9ºsŒ `ÏB ã@yèøÿtƒ
] ( ÞO‹Å3ysø9$# Ⓝ͓yèø9$# ª!$# uqèd ö@t/ 4 žxx. ( uä!%Ÿ2uŽà° ¾ÏmÎ/ OçFø)ysø9r& šúïÏ%©!$# u’ÎTrâ‘r& ö@è% )
[ ٢٧ : ﺳﺒﺄ
ôQr& ÇÚö‘F{$# z`ÏB (#qà)n=yz #sŒ$tB ’ÎTrâ‘r& «!$# Èbrߊ `ÏB tbqããô‰s? tûïÏ%©!$# ãNä.uä!%x.uŽà° ÷Läê÷ƒuäu‘r& ö@è% )
šcqßJÎ=»©à9$# ߉Ïètƒ bÎ) ö@t/ 4 çm÷ZÏiB ;MuZÉi•t/ 4’n?tã ôMßgsù $Y7»tGÏ. öNßg»oY÷•s?#uä ôQr& ÏNºuq»uK¡¡9$# ’Îû Ô8÷ŽÅ° öNçlm;
Èb$tƒÈqtFó¡o„ ö@yd @@ã_t•Ïj9 $VJn=y™ Wxã_u‘ur tbqÝ¡Å3»t±tFãB âä!%x.uŽà° ÏmŠÏù Wxã_§‘ WxsWtB ª!$# z>uŽŸÑ )
4Ós\Ré& ô`ÏB ã@ÏJøtrB $tBur $ygÏB$yJø.r& ô`ÏiB ;Nºt•yJrO `ÏB ßlã•øƒrB $tBur 4 Ïptã$¡¡9$# ãNù=Ïæ –Št•ãƒ Ïmø‹s9Î) * )
] ( 7‰ŠÍky- `ÏB $¨YÏB $tB y7»¯RsŒ#uä (#þqä9$s% “Ïä!$Ÿ2uŽà° tûøïr& öNÍk‰ÏŠ$uZムtPöqtƒur 4 ¾ÏmÏJù=ÏèÎ/ žwÎ) ßìŸÒs? Ÿwur
[ ٤٧ : ﻓﺼﻠﺖ
[ ٤١ : ( ] ﺍﻟﻘﻠﻢtûüÏ%ω»|¹ (#qçR%x. bÎ) öNÍkɲ!%x.uŽà³Î0 (#qè?ù'u‹ù=sù âä!%x.uŽà° öNçlm; ÷Pr& )
ﻱ ﺇﱃ ﺍﻟﺘﻤﺎﻳﺰ ﰲ ﺭﺳﻢ ﻭﺍﻟﺬﻱ ﻳﺆﺩ، ﺇﻥﱠ ﻓﺎﺭﻕ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﺴﻘﻂ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻀﻮﺀ
ﳒﺪﻩ ﲤﺎﻳﺰﺍﹰ ﰲ، ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﻭﻫﺬﺍ ﺍﻟﺘﻤﺎﻳﺰ، ﺭ ﺍﳌﺴﺄﻟﺔ ﻭﻓﻖ ﺻﻮﺭ ﻣﺘﻤﺎﻳﺰﺓﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗﺼﻮ
.. ( (#ätÂuät•ç/ ) ﺎ ﻛﻠﻤﺔ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺟﺎﺀﺕ
[ ٢٦ : ( ] ﺍﻟﺰﺧﺮﻑtbr߉ç7÷ès? $£JÏiB Öä!#t•t/ ÓÍ_¯RÎ) ÿ¾ÏmÏBöqs%ur Ïm‹Î/L{ ãLìÏdºt•ö/Î) tA$s% øŒÎ)ur )
(#ätÂuät•ç/ $¯RÎ) öNÍhÏBöqs)Ï9 (#qä9$s% øŒÎ) ÿ¼çmyètB tûïÏ%©!$#ur zOŠÏdºt•ö/Î) þ’Îû ×puZ|¡ym îouqó™é& öNä3s9 ôMtR%x. ô‰s% )
[ ٤ : !« ( ] ﺍﳌﻤﺘﺤﻨﺔ$# Èbrߊ `ÏB tbr߉ç7÷ès? $£JÏBur öNä3ZÏB
ﻬﺎ ﰲ ﺍﳊﺎﻟﺘﲔ ﻣﻀﺎﻓﺔ ﻣﻊ ﺃﻧ، ﻢ ﺑﺸﻜﻠﲔ ﻣﺘﻤﺎﻳﺰﻳﻦﺮﺳﻬﺎ ﺗﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ﺃﻳﺎﻡ ﻛﻴﻒ ﺃﻧ
.. [ ( N9-ƒr'Î/ ) ، ( P$-ƒr& ) ] .. ﻟﻠﻔﻆ ﺍﳉﻼﻟﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ
Í‘q–Y9$# ’n<Î) ÏM»yJè=—à9$# šÆÏB y7tBöqs% ólÌ•÷zr& ïcr& !$oYÏF»tƒ$t«Î/ 4†y›qãB $uZù=y™ö‘r& ô‰s)s9ur )
[ ٥ : ( ] ﺇﺑﺮﺍﻫﻴﻢ9‘qä3x© 9‘$¬7|¹ Èe@ä3Ïj9 ;M»tƒUy š•Ï9ºsŒ ’Îû žcÎ) 4 «!$# ÄN9-ƒr'Î/ Nèdö•Åe2sŒur
(#qçR%x. $yJÎ/ $JBöqs% y“Ì“ôfu‹Ï9 «!$# tP$-ƒr& tbqã_ö•tƒ Ÿw šúïÏ%©#Ï9 (#rã•Ïÿøótƒ (#qãZtB#uä šúïÏ%©#Ïj9 @è% )
[ ١٤ : ( ] ﺍﳉﺎﺛﻴﺔtbqç6Å¡õ3tƒ
[ ٢١ : & ( ] ﺍﻟﻨﻤﻞûüÎ7•B 9`»sÜù=Ý¡Î0 ÓÍh_u‹Ï?ù'uŠs9 ÷rr& ÿ¼çm¨Yptr2øŒ(#V{ ÷rr& #´‰ƒÏ‰x© $\/#x‹tã ¼çm¨Yt/Éj‹tã_{ )
.. ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ..
ﻁ ( ﺗﺪﻭﺭ ﰲ، ﺱ، ﻧﺮﻯ ﺃﻥﱠ ﺩﻻﻻﺕ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺏ، ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ..
ﻓﺎﻟﺒﺴﻂ ﻫﻮ، ﻫﻮ ﳓﻮ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﻟﺒﺴﻂ، ﻭﺍﺣﺪﺠﺎﻩﻊ ﺑﺎﺗﻌﺔ ﻭﺍﻟﺘﻮﺳﺇﻃﺎﺭ ﺍﻻﻣﺘﺪﺍﺩ ﻭﺍﻟﺴ
، ﺹ، ﺑﻴﻨﻤﺎ ﺩﻻﻻﺕ ) ﺏ.. ﺠﺎﻫﺎﺕ ﳐﺘﻠﻔﺔ ﻭﻟﻴﺲ ﺑﺎﺗ، ﺠﺎﻩ ﻭﺍﺣﺪﻊ ﺑﺎﺗﺔﹲ ﻭﺗﻮﺳﻌ ﻭﺳﺍﻣﺘﺪﺍﺩ
ﻁ ( ﺗﺪﻭﺭ ﰲ ﺇﻃﺎﺭ ﺍﻻﻣﺘﺪﺍﺩ ﻭﺍﻟﺴﻌﺔ ﻭﺍﻟﺘﻮﺳﻊ ،ﻭﻟﻜﻦ ﺑﻜﻞﱢ ﺍﻻﲡﺎﻫﺎﺕ ،ﻭﻟﻴﺲ ﺑﺎﺗﺠﺎﻩ ﳏﺪﺩ
ﻛﻤﺎ ﻫﻮ ﺣﺎﻝ ﺩﻻﻻﺕ ﺍﳉﺬﺭ ) ﺏ ،ﺱ ،ﻁ ( ..
ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺒﺴﻂ ﻓﻴﻬﺎ ) ( ZpsÜó¡o0ﻳﺘﻌﻠﱠﻖ ﲟﺴﺄﻟﺘﲔ ﳏﺪﺩﺗﲔ ،ﳘﺎ
ﺍﻟﻌﻠﻢ ﻭﺍﳉﺴﻢ ،ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻛﻤﺸﺘﻖ ﻣﻦ ﻣﺸﺘﻘﹼﺎﺕ ﺍﳉﺬﺭ ) ﺏ ،ﺱ ،ﻁ ( ﺗﻌﲏ ﺯﻳﺎﺩﺓ ﰲ
ﺍﻻﻣﺘﺪﺍﺩ ﻭﺍﻟﺴﻌﺔ ﻭﺍﻟﺘﻮﺳﻊ ﺑﺎﺗﺠﺎﻩ ﻫﺎﺗﲔ ﺍﳌﺴﺄﻟﺘﲔ ﺣﺼﺮﺍﹰ ..
ã&s! ãbqä3tƒ 4’¯Tr& (#þqä9$s% 4 %Z3Î=tB šVqä9$sÛ öNà6s9 y]yèt/ ô‰s% ©!$# ¨bÎ) óOßg–ŠÎ;tR óOßgs9 tA$s%ur )
©!$# ¨bÎ) tA$s% 4 ÉA$yJø9$# šÆÏiB Zpyèy™ |N÷sムöNs9ur çm÷ZÏB Å7ù=ßJø9$$Î/ ‘,ymr& ß`øtwUur $uZøŠn=tã Û•ù=ßJø9$#
4 âä!$t±o„ ÆtB ¼çmx6ù=ãB ’ÎA÷sムª!$#ur ( ÉOó¡Éfø9$#ur ÉOù=Ïèø9$# ’Îû ZpsÜó¡o0 ¼çnyŠ#y—ur öNà6ø‹n=tæ çm8xÿsÜô¹$#
) &(#ÿrã•à2øŒ$#ur 4 öNà2u‘É‹ZãŠÏ9 öNä3ZÏiB 9@ã_u‘ 4’n?tã öNä3În/§‘ `ÏiB Ö•ò2ÏŒ öNä.uä!%y` br& óOçFö6Éftãurr
)«!$# uäIw#uä (#ÿrã•à2øŒ$$sù ( ZpsÜ)Át/ È,ù=yÜø9$# ’Îû öNä.yŠ#y—ur 8yqçR ÏQöqs% ω÷èt/ .`ÏB uä!$xÿn=äz öNä3n=yèy_ øŒÎ
( âÙÎ6ø)tƒ ) ﻮﺿﻊ ﻣﻘﺎﺑﻞ ﻛﻠﻤﺔ ( ﺗäÝ+Áö6tƒur ) ﻓﻤﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺃﻥﱠ ﻛﻠﻤﺔ
، ﺏ، ( ﻣﻦ ﺍﳉﺬﺭ ) ﻕâÙÎ6ø)tƒ ) ﻭﳓﻦ ﻧﻌﻠﻢ ﺃﻥﱠ ﻛﻠﻤﺔ.. ﺮ ﰲ ﺍﻟﺴﻴﺎﻕ ﻋﻨﻬﺎﻬﺎ ﻭﺗﺘﺄﺧ ﻭﺃﻧ،
ﺔ ﰲ ﻭﻣﺸﺘﻘﹼﺎﺕ ﻫﺬﺍ ﺍﳉﺬﺭ ﻭﺍﺿﺤﺔ ﻭﺟﻠﻴ، ﺽ ( ﲢﻤﻞ ﻣﻌﲎ ﺍﻹﺣﺎﻃﺔ ﻣﻦ ﻛﻞﹼ ﺍﳉﻬﺎﺕ
ﺍﹰ ( ﺍﳌﻘﺎﺑﻠﺔ ﳍﺎ ﺗﻌﲏ ﻣﺪäÝ+Áö6tƒur ) ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻠﻤﺔ، ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲝﻤﻠﻬﺎ ﳍﺬﻩ ﺍﻟﺪﻻﻟﺔ
( ﻁ، ﺹ، ﺎ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺏ ﻭﻫﺬﺍ ﻳﺘﻌﻠﱠﻖ ﺑﻜﻮ، ﺔﹰ ﺑﻜﻞﱢ ﺍﳉﻬﺎﺕﻌﻭﺍﻧﻔﺘﺎﺣﺎﹰ ﻭﺳ
.. ( ﻁ، ﺱ، ﻭﻟﻴﺲ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺏ
ﻊﻮﺿ ﻁ ( ﺗ، ﺱ، ( ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺏäÝÝ¡ö6tƒ ) ﻭﺑﺎﳌﻘﺎﺑﻞ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ..
.. ﻡ ﰲ ﺍﻟﺴﻴﺎﻕ ﻋﻠﻴﻬﺎ ﺭ ( ﻭﺗﺘﻘﺪ، ﺩ، ( ﻣﻦ ﺍﳉﺬﺭ ) ﻕâ‘ωø)tƒur ) ﻣﻘﺎﺑﻞ ﻛﻠﻤﺔ
$u‹÷R‘‰9$# äo4qu‹ysø9$# $tBur $u‹÷R‘‰9$# Ío4qu‹ysø9$$Î/ (#qãmÌ•sùur 4 â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ª!$# )
[ ٢٦ : ( ] ﺍﻟﺮﻋﺪÓì»tFtB žwÎ) Íot•ÅzFy$# ’Îû
] ( #ZŽ•ÅÁt/ #MŽ•Î7yz ¾ÍnÏŠ$t6ÏèÎ/ tb%x. ¼çm¯RÎ) 4 â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ y7-/u‘ ¨bÎ) )
[ ٣٠ : ﺍﻹﺳﺮﺍﺀ
šXø—Îh•9$# äÝÝ¡ö6tƒ ©!$# žcr(s3÷ƒur tbqä9qà)tƒ ħøBF{$$Î/ ¼çmtR%s3tB (#öq¨YyJs? šúïÏ%©!$# yxt7ô¹r&ur )
ßxÎ=øÿムŸw ¼çm¯Rr(s3÷ƒur ( $uZÎ/ y#|¡y‚s9 $oYø‹n=tã ª!$# £`¨B br& Iwöqs9 ( â‘ωø)tƒur ¾ÍnÏŠ$t7Ïã ô`ÏB âä!$t±o„ `yJÏ9
[ ٨٢ : ( ] ﺍﻟﻘﺼﺺtbrã•Ïÿ»s3ø9$#
] ( ÒOŠÎ=tæ >äóÓx« Èe@ä3Î/ ©!$# ¨bÎ) 4 ÿ¼ã&s! â‘ωø)tƒur ¾ÍnÏŠ$t7Ïã ô`ÏB âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ª!$# )
[ ٦٢ : ﺍﻟﻌﻨﻜﺒﻮﺕ
5Qöqs)Ïj9 ;M»tƒUy y7Ï9ºsŒ ’Îû ¨bÎ) 4 â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ©!$# ¨br& (#÷rt•tƒ öNs9urr& )
[ ٣٧ : ( ] ﺍﻟﺮﻭﻡtbqãZÏB÷sãƒ
] ( tbqßJn=ôètƒ Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ’În1u‘ ¨bÎ) ö@è% )
[ ٣٦ : ﺳﺒﺄ
) &äóÓx« `ÏiB OçFø)xÿRr& !$tBur 4 ¼çms9 â‘ωø)tƒur ¾ÍnÏŠ$t7Ïã ô`ÏB âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ’În1u‘ ¨bÎ) ö@è%
&5Qöqs)Ïj9 ;M»tƒUy š•Ï9ºsŒ ’Îû ¨bÎ) 4 â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ©!$# ¨br& (#þqßJn=÷ètƒ öNs9urr )
] ( tbqãZÏB÷sãƒﺍﻟﺰﻣﺮ [ ٥٢ :
) >äóÓx« Èe@ä3Î/ ¼çm¯RÎ) 4 â‘ωø)tƒur âä!$t±o„ `yJÏ9 s-ø—Îh•9$# äÝÝ¡ö6tƒ ( ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# ߉‹Ï9$s)tB ¼çms9
] ( ×LìÎ=tæﺍﻟﺸﻮﺭﻯ [ ١٢ :
ﻓﺎﻟﺪﻻﻟﺔ ﺍﶈﻤﻮﻟﺔ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ﺍﳊﺎﻣﻠﺔ ﳌﻘﺎﺑﻠﺔ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﰲ ﻣﺴﺄﻟﺔ ﳏﺪﺩﺓ
،ﻫﻲ ﺑﺎﲡﺎﻩ ﻭﺍﺣﺪ ﺃﻓﻘﻲ ﻫﻮ ﺍﳌﺪ ﻭﺍﻟﺴﻌﺔ ﻭﺍﻟﻔﺘﺢ ) ( äÝÝ¡ö6tƒﻣﻘﺎﺑﻞ ﺍﻟﺘﻀﻴﻴﻖ ﻭﺍﻟﺘﺤﺪﻳﺪ )
.. ( â‘ωø)tƒurﻭﻛﻞﱡ ﺫﻟﻚ ﺑﺎﺗﺠﺎﻩ ﻭﺍﺣﺪ ﻫﻮ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺯﻕ ..
..ﻭﻫﺬﻩ ﺍﻟﺪﻻﻟﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺸﺘﻘﹼﺔ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺏ ،ﺱ ،ﻁ ( ،
ﺑﺄﻧﻪ ﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﻟﺴﻌﺔ ﻭﺍﻻﻣﺘﺪﺍﺩ ﺑﺎﺗﺠﺎﻩ ﳏﺪﺩ ﻫﻮ ﺍﺗﺠﺎﻩ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺎ ..ﻫﺬﻩ ﺍﻟﺪﻻﻟﺔ
ﻧﺮﺍﻫﺎ ﺟﻠﻴﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
) * ¼çm¯RÎ) 4 âä!$t±o„ $¨B 9‘y‰s)Î/ ãAÍi”t\ム`Å3»s9ur ÇÚö‘F{$# ’Îû (#öqtót7s9 ¾ÍnÏŠ$t7ÏèÏ9 s-ø—Îh•9$# ª!$# xÝ|¡o0 öqs9ur
#·‘qÝ¡øt¤C $YBqè=tB y‰ãèø)tFsù ÅÝó¡t6ø9$# ¨@ä. $ygôÜÝ¡ö6s? Ÿwur y7É)ãZãã 4’n<Î) »'s!qè=øótB x8y‰tƒ ö@yèøgrB Ÿwur )
[ ٢٩ : ( ] ﺍﻹﺳﺮﺍﺀ
ﻭﻟﻴﺲ ﻣﻔﺘﻮﺣﺎﹰ ﻋﻠﻰ، ﺍﻟﻴﺪﺩﺓ ﻫﻲ ﻣﺪﺠﺎﻩ ﻣﺴﺄﻟﺔ ﳏﺪﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃ ﱠﻥ ﺍﻟﺒﺴﻂ ﻫﻮ ﺑﺎﺗ
.. ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ
، ( ﻁ، ﺱ، ﻭﻫﺬﻩ ﺍﻟﺪﻻﻟﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺸﺘﻘﹼﺔ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱ ) ﺏ..
.. ﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻧﺮﺍﻫﺎ ﺟﻠﻴ، ﺩﺓ ﻣﺴﺄﻟﺔ ﳏﺪﺠﺎﻩﻬﺎ ﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﻻﻣﺘﺪﺍﺩ ﺑﺎﺗﺑﺄﻧ
¼ã&é#yèøgs†ur âä!$t±o„ y#ø‹x. Ïä!$yJ¡¡9$# ’Îû ¼çmäÜÝ¡ö6u‹sù $\/$ysy™ 玕ÏWçGsù yx»tƒÌh•9$# ã@Å™ö•ãƒ “Ï%©!$# ª!$# )
ö/ãf #sŒÎ) ÿ¾ÍnÏŠ$t7Ïã ô`ÏB âä!$t±o„ `tB ¾ÏmÎ/ z>$|¹r& !#sŒÎ*sù ( ¾ÏmÎ=»n=Åz ô`ÏB ßlã•øƒs† s-øŠsqø9$# “uŽtIsù $Zÿ|¡Ï.
[ ٤٨ : ( ] ﺍﻟﺮﻭﻡtbrçŽÅ³ö;tGó¡o„
ﻭﻟﻴﺲ ﻣﻔﺘﻮﺣﺎﹰ، ﺍﻟﺴﺤﺎﺏﺩﺓ ﻫﻲ ﻣﺪﺠﺎﻩ ﻣﺴﺄﻟﺔ ﳏﺪﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻟﺒﺴﻂ ﻫﻮ ﺑﺎﺗ
.. ﻋﻠﻰ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ
.. ﺔ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻭﻫﺬﻩ ﺍﻟﺪﻻﻟﺔ ﻧﺮﺍﻫﺎ ﺟﻠﻴ..
öNä3øŠs9Î) (#þqäÜÝ¡ö6tƒ br& îPöqs% §Nyd øŒÎ) öNà6ø‹n=tæ «!$# |MyJ÷èÏR (#rã•ä.øŒ$# (#qãYtB#uä šúïÏ%©!$# $pkš‰r'¯»tƒ )
( ] ﺍﳌﺎﺋﺪﺓšcqãYÏB÷sßJø9$# È@©.uqtGuŠù=sù «!$# ’n?tãur 4 ©!$# (#qà)¨?$#ur ( öNà6Ztã óOßgtƒÏ‰÷ƒr& £#s3sù óOßgtƒÏ‰÷ƒr&
[ ١١ :
Èb$tGsÛqÝ¡ö6tB çn#y‰tƒ ö@t/ ¢ (#qä9$s% $oÿÏ3 (#qãYÏèä9ur öNÍk‰É‰÷ƒr& ôM¯=äî 4 î's!qè=øótB «!$# ߉tƒ ߊqåkuŽø9$# ÏMs9$s%ur )
$uZøŠs)ø9r&ur 4 #\•øÿä.ur $YZ»u‹øóèÛ y7Îi/¢‘ `ÏB y7ø‹s9Î) tAÌ“Ré& !$¨B Nåk÷]ÏiB #ZŽ•ÏVx. žcy‰ƒÍ”z•s9ur 4 âä!$t±o„ y#ø‹x. ß,ÏÿYãƒ
4 ª!$# $ydr'xÿôÛr& É>ö•ysù=Ïj9 #Y‘$tR (#r߉s%÷rr& !$yJ¯=ä. 4 ÏpyJ»uŠÉ)ø9$# ÏQöqtƒ 4’n<Î) uä!$ŸÒøót7ø9$#ur nourºy‰yèø9$# ãNæhuZ÷•t/
`tBur ÖäóÓx« Ïmø‹s9Î) yyqムöNs9ur ¥’n<Î) zÓÇrré& tA$s% ÷rr& $¹/É‹x. «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ãNn=øßr& ô`tBur )
èps3Í´¯»n=yJø9$#ur ÏNöqpRùQ$# ÏNºt•yJxî ’Îû šcqßJÎ=»©à9$# ÏŒÎ) #“t•s? öqs9ur 3 ª!$# tAt“Rr& !$tB Ÿ@÷WÏB ãAÌ“Ré'y™ tA$s%
tbqä9qà)s? öNçFZä. $yJÎ/ Èbqßgø9$# z>#x‹tã šc÷rt“øgéB tPöqu‹ø9$# ( ãNà6|¡àÿRr& (#þqã_Ì•÷zr& óOÎgƒÏ‰÷ƒr& (#þqäÜÅ™$t/
ÅÝÅ¡»t6x. žwÎ) >äóÓy´Î/ Oßgs9 tbqç7‹ÉftGó¡o„ Ÿw ¾ÏmÏRrߊ `ÏB tbqããô‰tƒ tûïÏ%©!$#ur ( Èd,ptø:$# äouqôãyŠ ¼çms9 )
: ( ] ﺍﻟﺮﻋﺪ9@»n=|Ê ’Îû žwÎ) tûïÍ•Ïÿ»s3ø9$# âä!%tæߊ $tBur 4 ¾ÏmÉóÎ=»t7Î/ uqèd $tBur çn$sù x÷è=ö6u‹Ï9 Ïä!$yJø9$# ’n<Î) Ïmø‹¤ÿx.
[ ١٤
ÔÝÅ¡»t/ Oßgç6ù=x.ur ( ÉA$yJÏe±9$# |N#sŒur ÈûüÏJu‹ø9$# |N#sŒ öNßgç6Ïk=s)çRur 4 ׊qè%â‘ öNèdur $Wß$s)÷ƒr& öNåkâ:|¡øtrBur )
( ] ﺍﻟﻜﻬﻒ$Y6ôãâ‘ öNåk÷]ÏB |Mø¤Î=ßJs9ur #Y‘#t•Ïù óOßg÷YÏB |Mø‹©9uqs9 öNÍköŽn=tã |M÷èn=©Û$# Èqs9 4 ωŠÏ¹uqø9$$Î/ ÏmøŠtã#u‘ÏŒ
[ ١٨ :
(#r–Šurur Ïäþq•¡9$$Î/ NåktJoYÅ¡ø9r&ur öNåku‰Ï‰÷ƒr& öNä3ö‹s9Î) (#þqäÜÝ¡ö6tƒur [ä!#y‰ôãr& öNä3s9 (#qçRqä3tƒ öNä.qàÿs)÷Vtƒ bÎ) )
[ ٢ : ( ] ﺍﳌﻤﺘﺤﻨﺔtbrã•àÿõ3s? öqs9
) ﺏ،، ( ﻁ، ﺱ، ] ) ﺏ: ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻨﺎﻙ ﺟﺬﺭﺍﻥ ﳐﺘﻠﻔﺎﻥ ﳘﺎ.. ﺇﺫﺍ..
ﺰﻩ ﻋﻦ ﺣﺪﻭﺩ ﺍﳉﺬﺭ ﻭﺍﻟﱵ ﲤﻴ، ﻭﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺣﺪﻭﺩﻩ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ، [ ( ﻁ، ﺹ،
.. ﺍﻵﺧﺮ
) ( ( [ ﳘﺎ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﻠﻐﻮﻱZpsÜ)Át/ ) ،، ( äÝ+Áö6tƒur ) ] ﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥﱠ ﺍﻟﻜﻠﻤﺘﲔﺃﻣ
ﻓﻬﻮ ﻗﻮﻝﹲ ﻳﻨﻘﻀﻪ ﺭﺳﻢ، ﻁ ( ﺣﻴﺚ ﰎﱠ ﺍﺳﺘﺒﺪﻝ ﺣﺮﻑ ﺍﻟﺴﲔ ﲝﺮﻑ ﺍﻟﺼﺎﺩ، ﺱ، ﺏ
، ﻋﺘﲔ ﻣﻦ ﺍﳉﺬﺭ ) ﺏﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﺍﳌﺘﻔﺮ ﻭﺗﻨﻘﻀﻪ ﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻟﺔ، ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
ﺰﺓ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻋﻦ ﺍﻟﺪﻻﻻﺕ ﺍﶈﻤﻮﻟﺔ ﲟﺸﺘﻘﹼﺎﺕ ﻭﺍﻟﱵ ﳍﺎ ﺣﺪﻭﺩﻫﺎ ﺍﳌﻤﻴ، ( ﻁ، ﺹ
.. ( ﻁ، ﺱ، ﺍﳉﺬﺭ ) ﺏ
) ﺏ،، ( ﻁ، ﺱ، ﻭﻣﺎ ﺭﺃﻳﻨﺎﻩ ﻣﻦ ﲤﺎﻳﺰ ﻣﺎ ﺑﲔ ﺩﻻﻻﺕ ﺍﳉﺬﺭﻳﻦ ﺍﳌﺨﺘﻠﻔﲔ ] ) ﺏ..
ﻬﻤﺎ ﺟﺬﺭﻤﻬﻢ ﺑﺄﻧ ﻭﻣﻦ ﺗﻮﻫ، ﺰ ﻛﻼﹰ ﻣﻨﻬﻤﺎ ﻋﻦ ﺍﻵﺧﺮﻤﻴﺔ ﺗ ﻁ ( [ ﻭﻣﻦ ﺧﺼﻮﺻﻴ، ﺹ،
öNåkÝÕ÷èt/ ÏQ%tnö‘F{$# (#qä9'ré&ur 3 öNåkçJ»yg¨Bé& ÿ¼çmã_ºurø—r&ur ( öNÍkŦàÿRr& ô`ÏB šúüÏZÏB÷sßJø9$$Î/ 4’n<÷rr& •ÓÉ<¨Z9$# )
Nä3ͬ!$uŠÏ9÷rr& #’n<Î) (#þqè=yèøÿs? br& HwÎ) tûïÌ•Éf»ygßJø9$#ur šúüÏZÏB÷sßJø9$# z`ÏB «!$# É=»tFÅ2 ’Îû <Ù÷èt7Î/ 4†n<÷rr&
[ ٥٣ – ٥٢ : ( ] ﺍﻟﻘﻤﺮí•sÜtGó¡•B 9Ž•Î6x.ur 9Ž•Éó|¹ ‘@ä.ur ÇÎËÈ Ì•ç/–“9$# ’Îû çnqè=yèsù &äóÓx« ‘@ä.ur )
.. ﻓﺎﻷﺳﺎﻃﲑ ﺃﺑﺎﻃﻴﻞ ﻛﹸﺘﺒﺖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ، ﻭﺍﻷﺳﺎﻃﲑ ﻫﻲ ﺃﻓﺎﻋﻴﻞ ﺫﻟﻚ..
[ ٢٥ : ( ] ﺍﻷﻧﻌﺎﻡtû,Î!¨rF{$# 玕ÏÜ»y™r& HwÎ) !#x‹»yd ÷bÎ) (#ÿrã•xÿx. tûïÏ%©!$# ãAqà)tƒ )
) ÇËÌÈ t•xÿx.ur 4’¯<uqs? `tB žwÎ) ÇËËÈ @•ÏÜøŠ|ÁßJÎ/ OÎgø‹n=tæ |Mó¡©9 ÇËÊÈ Ö•Åe2x‹ãB |MRr& !$yJ¯RÎ) ö•Ïj.x‹sù
] ( #Y‰x©u‘ #x‹»yd ô`ÏB z>t•ø%L{ ’În1u‘ Ç`tƒÏ‰ôgtƒ br& #Ó|¤tã ö@è%ur |MŠÅ¡nSﺍﻟﻜﻬﻒ [ ٢٤ - ٢٣ :
ﺇﻧﻨﺎ ﳒﺪ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺼﻮﺭ ﻟﻨﺎ ﺻﻮﺭﺓ ﺍﻟﺸﻲﺀ ﺍﳌﻮﺟﻮﺩ ﰲ ﺧﻴﺎﻝ ﺍﻹﻧﺴﺎﻥ ،ﻭﻏﲑ
ﺍﳌﻮﺟﻮﺩ ﻳﻘﻴﻨﺎﹰ ﰲ ﺍﻟﻮﺍﻗﻊ ،ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺘﺨﻴﻞ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﺳﻴﻘﻮﻡ ﺑﻔﻌﻠﻪ ﻏﺪﺍﹰ ،ﻭﻫﻮ ﻻ
ﳝﻠﻚ ﻣﻦ ﺃﺳﺒﺎﺏ ﺫﻟﻚ ﺃﻱ ﺳﺒﺐ ،ﻟﻜﻲ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻳﻘﲔ ﺑﺄﻧﻪ ﺳﻴﻔﻌﻞ ﺫﻟﻚ ،ﻟﺬﻟﻚ ﻓﺈﻥﹼ
ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻫﻲ ﺻﻔﺔ ﻭﺍﺳﻢ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ،ﺣﺴﺐ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﻣﻦ ﺧﻼﳍﺎ ﺍﻹﻧﺴﺎﻥ ،
ﻭﻳﻌﺘﻘﺪ ﺑﻔﻌﻞ ﺫﻟﻚ ﻭﺇﳚﺎﺩ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻓﻴﻤﺎ ﺑﻌﺪ ،ﻓﻬﻲ ﺗﺼﻮﺭ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺇﻟﻘﺎﺀ ﺍﻟﻀﻮﺀ
ﻋﻠﻴﻪ ﻣﻦ ﺯﺍﻭﻳﺔ ﺧﻴﺎﻝ ﺍﻹﻧﺴﺎﻥ ،ﻭﻇﻨﻪ ﻭﺃﻣﺎﻧﻴﻪ ،ﻭﻟﻴﺲ ﻣﻦ ﺯﺍﻭﻳﺔ ﻭﺟﻮﺩﻩ ﻳﻘﻴﻨﺎﹰ ﰲ ﺍﻟﻮﺍﻗﻊ ..
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﳌﻤﻴﺰﺓ ،ﻭﺍﻟﱵ ﺗﺼﻔﻬﺎ ﻭﺗﺼﻮﺭﻫﺎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ،ﳒﺪﻫﺎ ﺗﺮﺳﻢ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
ﺑﺸﻜﻞﹴ ﳑﻴﺰ ﺃﻳﻀﺎﹰ ..
ﺇﻥﱠ ﻛﻠﻤﺔ ﺃﺑﻨﺎﺀ ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲬﺲ ﻣﺮﺍﺕ ،ﻣﺮﺓ ﺑﺼﻮﺭﺓ ) & ، ( (#às¯»oYö/rﻭﺃﺭﺑﻊ
ﻣﺮﺍﺕ ﺑﺼﻮﺭﺓ ) & .. ( uä!$oYö/rﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﻨﺺ ﺍﶈﻴﻂ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ،ﻟﻮﺟﺪﻧﺎ ﺃﻥﱠ ﻫﺬﻩ
ﺍﻟﻜﻠﻤﺔ ﺗﺼﻮﺭ ﻟﻨﺎ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻔﺘﺮﻳﻬﺎ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﺩﻋﺎﺋﻬﻢ
ﺃﻧﻬﻢ ﺃﺑﻨﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺃﺣﺒﺎﺅﻩ ..
( Nä3Î/qçRä‹Î/ Nä3ç/Éj‹yèムzNÎ=sù ö@è% 4 ¼çnàs¯»¬6Ïmr&ur «!$# (#às¯»oYö/r& ß`øtwU 3“t•»|Á¨Y9$#ur ߊqßgu‹ø9$# ÏMs9$s%ur )
ÇÚö‘F{$#ur ÏNºuq»yJ¡¡9$# à7ù=ãB ¬!ur 4 âä!$t±o„ `tB Ü>Éj‹yèãƒur âä!$t±o„ `yJÏ9 ã•Ïÿøótƒ 4 t,n=y{ ô`£JÏiB ׎|³o0 OçFRr& ö@t/
Ïä!$oYö/r& Iwur £`ÍkÍXºuq÷zÎ) Ïä!$uZö/r& Iwur £`ÍkÍXºuq÷zÎ) Iwur £`Îgͬ!$uZö/r& Iwur £`Íkɲ!$t/#uä þ’Îû £`ÍköŽn=tã yy$uZã_ žw )
& ] ( ............... £`ÎgÏ?ºuqyzrﺍﻷﺣﺰﺍﺏ [ ٥٥ :
¼çmyètB (#qãZtB#uä šúïÏ%©!$# uä!$oYö/r& (#þqè=çFø%$# (#qä9$s% $tRωZÏã ô`ÏB Èd,ysø9$$Î/ Nèduä!%y` $£Jn=sù )
] ( 4 öNèduä!$|¡ÏR (#qãŠóstFó™$#urﻏﺎﻓﺮ [ ٢٥ :
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺍﺧﺘﻼﻑ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﺴﻘﻂ ﻣﻨﺎ ﺍﻟﻀﻮﺀ ﻟﺘﺼﻮﻳﺮ ﺍﳌﺴﺄﻟﺔ ،ﻳﺆﺩﻱ
ﺇﱃ ﺍﺧﺘﻼﻑ ﺻﻮﺭﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..
ﻭﻟﻨﺄﺧﺬ ﻣﺴﺄﻟﺔﹰ ﺃﹸﺧﺮﻯ ..
..ﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ) ( z`»t«ø9$#ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
ﳓﻦ ﺍﻟﺒﺸﺮ ﻧﺮﻯ ﺩﻻﻻﺕ ﻛﻠﻤﺔ ) ( z`»t«ø9$#ﻣﻦ ﻣﻨﺎﻇﲑﻧﺎ ﺍﻟﺒﺸﺮﻳﺔ ﺍﶈﻜﻮﻣﺔ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﺎﻥ
ﻭﺍﳌﻜﺎﻥ ..ﺑﻴﻨﻤﺎ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻧﺮﺍﻫﺎ ﻓﻮﻕ ﺣﺪﻭﺩ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ
،ﻓﻬﻲ ﺗﻌﲏ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﻳﺘﻢ ﺗﺼﻮﻳﺮ ﺍﳊﻜﻢ ﺍﶈﻤﻮﻝ ﺑﺎﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ ﺑﻜﻠﻤﺔ )
.. ( z`»t«ø9$#
ﻛﻠﻤﺔ ) ( z`»t«ø9$#ﺗﺮﺩ ) ( ٨ﻣﺮﺍﺕ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﺗﺄﰐ ﻓﻴﻬﺎ ﲨﻴﻌﻬﺎ ﳎﺮﺩﺓ ﻋﻦ
ﺍﻟﺰﻣﻦ ..ﻭﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ﻳﺆﻛﹼﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ..
tbrçŽÉ9»|¹ tbrçŽô³Ïã öNä3ZÏiB `ä3tƒ bÎ) 4 ÉA$tFÉ)ø9$# ’n?tã šúüÏZÏB÷sßJø9$# ÇÚÌh•ym •ÓÉ<¨Z9$# $pkš‰r'¯»tƒ )
žw ×Pöqs% óOßg¯Rr'Î/ (#rã•xÿx. šúïÏ%©!$# z`ÏiB $Zÿø9r& (#þqç7Î=øótƒ ×ps•($ÏiB Nà6ZÏiB `ä3tƒ bÎ)ur 4 Èû÷ütGs•($ÏB (#qç7Î=øótƒ
×ps•($ÏiB Nà6ZÏiB `ä3tƒ bÎ*sù 4 $Zÿ÷è|Ê öNä3ŠÏù žcr& zNÎ=tæur öNä3Ytã ª!$# y#¤ÿyz z`»t«ø9$# ÇÏÎÈ šcqßgs)øÿtƒ
( tûïÎŽÉ9»¢Á9$# yìtB ª!$#ur 3 «!$# ÈbøŒÎ*Î/ Èû÷üxÿø9r& (#þqç7Î=øótƒ ×#ø9r& öNä3ZÏiB `ä3tƒ bÎ)ur 4 Èû÷ütGs•($ÏB (#qç7Î=øótƒ ×ot•Î/$|¹
] ﺍﻷﻧﻔﺎﻝ [ ٦٦ – ٦٥ :
ﺇﻥﱠ ﻛﻠﻤﺔ ) ( `»t«ø9$#ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ( öNä3Ytã ª!$# y#¤ÿyz z`»t«ø9$#ﺗﻌﲏ ﻋﻨﺪ ﺍﳌﻮﻗﻒ
ﺍﻟﺬﻱ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﺑﻌﻠﻤﻪ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰ ﺃﻥﱠ ﻫﻨﺎﻙ ﺿﻌﻔﺎﹰ ﻋﻨﺪ ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻻ
ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪﻫﻢ ﻣﻮﺍﺟﻬﺔ ﻋﺸﺮﺓ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ،ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﺧﻔﹼﻒ ﺍﷲ ﺗﻌﺎﱃ ﻧﺴﺒﺔ
ﺍﳌﻮﺍﺟﻬﺔ ﻣﻦ ﻭﺍﺣﺪ ﺇﱃ ﻋﺸﺮﺓ ﻟﻠﻤﺆﻣﻨﲔ ﺍﻷﻗﻮﻳﺎﺀ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ،ﺇﱃ ﻭﺍﺣﺪ ﺇﱃ ﺍﺛﻨﲔ
ﻟﻠﻤﺆﻣﻨﲔ ﺍﻟﻀﻌﺎﻑ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ..
ª!$# y#¤ÿyz z`»t«ø9$# ﻭﻛﻠﻤﺔ ) ( zNÎ=tæurﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﺩﻭﻥ ﺍﳌﻀﺎﺭﻉ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ )
( 4 $Zÿ÷è|Ê öNä3ŠÏù žcr& zNÎ=tæur öNä3Ytãﺗﺆﻛﱢﺪ ﺻﺤﺔ ﺗﻔﺴﲑﻧﺎ ﳍﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ،ﻓﺎﻟﻜﻠﻤﺔ )
( zNÎ=tæurﻫﻲ ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﻭﻟﻴﺲ ﺍﳌﻀﺎﺭﻉ ،ﻭﻛﻨﺎ ﻗﺪ ﺑﻴﻨﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﳊﻖ ﺍﳌﻄﻠﻖ (
،ﻛﻴﻒ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺗﺼﻮﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰ ﳌﺎ ﺳﻴﻜﻮﻥ ..
ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﺮﺍﻫﺎ ﺫﺍﺎ ﰲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ..
3 £`ßg©9 Ó¨$t6Ï9 öNçFRr&ur öNä3©9 Ó¨$t6Ï9 £`èd 4 öNä3ͬ!$|¡ÎS 4’n<Î) ß]sù§•9$# ÏQ$uŠÅ_Á9$# s's#ø‹s9 öNà6s9 ¨@Ïmé& )
z`»t«ø9$$sù ( öNä3Ytã $xÿtãur öNä3ø‹n=tæ z>$tGsù öNà6|¡àÿRr& šcqçR$tFøƒrB óOçGYä. öNà6¯Rr& ª!$# zNÎ=tæ
z`ÏB âÙu‹ö/F{$# äÝø‹sƒø:$# ãNä3s9 tû¨üt7oKtƒ 4Ó®Lym (#qç/uŽõ°$#ur (#qè=ä.ur 4 öNä3s9 ª!$# |=tFŸ2 $tB (#qäótFö/$#ur £`èdrçŽÅ³»t/
tbqàÿÅ3»tã óOçFRr&ur ÆèdrçŽÅ³»t7è? Ÿwur 4 È@øŠ©9$# ’n<Î) tP$u‹Å_Á9$# (#q‘JÏ?r& ¢OèO ( Ì•ôfxÿø9$# z`ÏB ÏŠuqó™F{$# ÅÝø‹sƒø:$#
óOßg¯=yès9 Ĩ$¨Y=Ï9 ¾ÏmÏG»tƒ#uä ª!$# ÚúÎiüt6ムy7Ï9ºx‹x. 3 $ydqç/t•ø)s? Ÿxsù «!$# ߊr߉ãn y7ù=Ï? 3 ωÉf»|¡yJø9$# ’Îû
[ ١٨٧ : ( ] ﺍﻟﺒﻘﺮﺓšcqà)-Gtƒ
ª!$# zNÎ=tæ ) ( ﺑﺼﻴﻐﺔ ﺍﳌﺎﺿﻲ ﺩﻭﻥ ﺍﳌﻀﺎﺭﻉ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔzNÎ=tæ ) ﺇﻥﹼ ﻭﺭﻭﺩ ﻛﻠﻤﺔ
ﻭﻻ ﻳﻌﲏ، ( ﻳﺪﻝﱡ ﻋﻠﻰ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰöNà6|¡àÿRr& šcqçR$tFøƒrB óOçGYä. öNà6¯Rr&
( ﰲz`»t«ø9$$sù ) ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻠﻤﺔ، – ﺃﺑﺪﺍﹰ – ﺃﺣﺪﺍﺛﺎﹰ ﺣﺪﺛﺖ ﻭﰎﹼ ﺑﻌﺪﻫﺎ ﺣﺼﻮﻝ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ
4Ó®Lym (#qç/uŽõ°$#ur (#qè=ä.ur 4 öNä3s9 ª!$# |=tFŸ2 $tB (#qäótFö/$#ur £`èdrçŽÅ³»t/ z`»t«ø9$$sù ) ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ
4 È@øŠ©9$# ’n<Î) tP$u‹Å_Á9$# (#q‘JÏ?r& ¢OèO ( Ì•ôfxÿø9$# z`ÏB ÏŠuqó™F{$# ÅÝø‹sƒø:$# z`ÏB âÙu‹ö/F{$# äÝø‹sƒø:$# ãNä3s9 tû¨üt7oKtƒ
( ﺗﺘﻌﻠﹼﻖ ﺑﻌﻠﻢz`»t«ø9$$sù ) ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ، ( 3 ωÉf»|¡yJø9$# ’Îû tbqàÿÅ3»tã óOçFRr&ur ÆèdrçŽÅ³»t7è? Ÿwur
ﻜﻢ ﺑﻜﻴﻨﻮﻧﺘﻜﻢ ﻭﺗﻌﲏ ﻋﻨﺪ ﺍﳊﺪ ﺍﻟﺬﻱ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﺃﺯﻻﹰ ﺃﻧ، ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﺃﺯﻻﹰ
ﻋﻨﺪ ﻫﺬﺍ ﺍﳊﺪ ﺗﺘﻌﻠﹼﻖ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ، ﺔ ﲣﺘﺎﻧﻮﻥ ﺃﻧﻔﺴﻜﻢﺍﻟﺒﺸﺮﻳ
....... ﻣﺒﺎﺷﺮﺓ ﻭﺃﻛﻞ ﻭﺷﺮﺏ
.. ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔy( z`»t«ø9$# ) ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻠﻤﺔ
spu‹Ï© žw ×pyJ¯=|¡ãB y^ö•ptø:$# ’Å+ó¡s? Ÿwur uÚö‘F{$# 玕ÏVè? ×Aqä9sŒ žw ×ot•s)t/ $pk¨XÎ) ãAqà)tƒ ¼çm¯RÎ) tA$s% )
[ ٧١ : ( ] ﺍﻟﺒﻘﺮﺓšcqè=yèøÿtƒ (#rߊ%x. $tBur $ydqçtr2x‹sù 4 Èd,ysø9$$Î/ |M÷¥Å_ z`»t«ø9$# (#qä9$s% 4 $yg‹Ïù
ﻦ ﳍﻢ ﺻﻔﺎﺕ ﺍﻟﺒﻘﺮﺓ ﺍﻟﱵ ﺃﹸﻣﺮﻭﺍﻓﺒﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻨﺪﻣﺎ ﻃﻠﺒﻮﺍ ﻣﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﻳﺒﻴ
ﻓﺎﺻﻞﹴ ﻭﻗﻔﻮﺍ ﻋﻨﺪﻩ ﻭﻛﻔﹼﻮﺍ ﻋﻦ ﺃﺳﺌﻠﺘﻬﻢ ﻭﺫﲝﻮﺍ ﻫﺬﻩ ﺍﻟﺒﻘﺮﺓﻢ ﺍﻟﺒﻴﺎﻥ ﺇﱃ ﺣﺪ ﻭﺻﻞ، ﺑﺬﲝﻬﺎ
.. ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔy( z`»t«ø9$# ) ﺭﻩ ﻟﻨﺎ ﻛﻠﻤﺔ ﺗﺼﻮ ﻫﺬﺍ ﺍﳊﺪ..
ﺔ ﻣﻦﺬﻩ ﺍﳋﺼﻮﺻﻴ ، y( z`»t«ø9$# ) ﺔ ﺍﳊﺎﻣﻠﺔ ﻟﻜﻠﻤﺔﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺑﻘﻴﺔ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴ
.. ﺍﻟﺮﺳﻢ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
tA$s% ÝVöqyJø9$# ãNèdy‰tnr& uŽ|Øym #sŒÎ) #Ó¨Lym ÏN$t«ÍhŠ¡¡9$# tbqè=yJ÷ètƒ šúïÏ%©#Ï9 èpt/öq-G9$# ÏM|¡øŠs9ur )
] ( $VJŠÏ9r& $¹/#x‹tã öNçlm; $tRô‰tFôãr& y7Í´¯»s9'ré& 4 î‘$¤ÿà2 öNèdur šcqè?qßJtƒ tûïÏ%©!$# Ÿwur z`»t«ø9$# àMö6è? ’ÎoTÎ)
[ ١٨ : ﺍﻟﻨﺴﺎﺀ
[ ٥١ : ( ] ﻳﻮﻧﺲtbqè=ÉÚ÷ètGó¡n@ ¾ÏmÎ/ LäêYä. ô‰s%ur z`»t«ø9!#uä 4 ÿ¾ÏmÎ/ LäêZtB#uä yìs%ur $tB #sŒÎ) ¢OèOr& )
Ïmø‹n=tã $uZôJÎ=tæ $tB ¬! |·»ym šÆù=è% 4 ¾ÏmÅ¡øÿ¯R `tã y#ß™qム¨û—òŠurºu‘ øŒÎ) £`ä3ç7ôÜyz $tB tA$s% )
z`ÏJs9 ¼çm¯RÎ)ur ¾ÏmÅ¡øÿ¯R `tã ¼çm›?Šurºu‘ O$tRr& ‘,ysø9$# }ÈysóÁym z`»t«ø9$# Í“ƒÍ•yèø9$# ßNr&t•øB$# ÏMs9$s% 4 &äþqß™ `ÏB
[ ٥١ : ( ] ﻳﻮﺳﻒšúüÏ%ω»¢Á9$#
ﻭﻣﺘﻌﻠﹼﻘﺔ ﺑﺎﳊﺪ، ﺩﺓ ﻋﻦ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﺎﻥ ( ﳎﺮz`»t«ø9$# ) ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺪﻻﻟﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ.. ﺇﺫﺍﹰ
.. ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺗﻌﻠﹼﻖ ﺍﳊﻜﻢ ﻭﺍﳋﱪ ﺍﶈﻤﻮﻝ ﺑﺎﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ
.. ﺑﻴﻨﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ..
] ( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur )
[ ٩ : ﺍﳉﻦ
ﻓﻔﻲ.. ( ﻓﻴﻬﺎ ﳜﺘﻠﻒ ﻋﻨﻪ ﰲ ﻛﻞﱢ ﺍﳊﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ tbFy$# ) ﻧﺮﻯ ﺃﻥﱠ ﺭﺳﻢ ﻛﻠﻤﺔ
، ( ﺩﻭﻥ ﺣﺮﻑ ﺍﻷﻟﻒ ﺑﲔ ﺣﺮﰲ ﺍﻟﻼﻡ ﻭﺍﻟﻨﻮﻥz`»t«ø9$# ) ﲰﺖ ﺑﺎﻟﺸﻜﻞﺍﳊﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺭ
،( tbFy$# ) ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﺮﻯ ﻭﺟﻮﺩ ﺣﺮﻑ ﺍﻷﻟﻒ ﺑﲔ ﺣﺮﰲ ﺍﻟﻼﻡ ﻭﺍﻟﻨﻮﻥ
ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺪﻻﻟﺔ ﺍﶈﻤﻮﻟﺔ ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻤﻴﺰﺓ ﺭﲰﺎﹰ ﲢﻤﻞ ﺧﺼﻮﺻﻴﺔﹰ ﲤﻴﺰﻫﺎ ﻋﻦ ﺍﻟﺪﻻﻟﺔ
ﺍﶈﻤﻮﻟﺔ ﺑﻜﻠﻤﺔ ) ( z`»t«ø9$#ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺒﻊ ﺍﻷﻭﱃ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﶈﻴﻂ ﺑﻜﻠﻤﺔ ) ( tbFy$#ﺬﺍ ﺍﻟﺮﺳﻢ ﺍﳌﺨﺘﻠﻒ ،ﻟﺮﺃﻳﻨﺎ ﺃﻧﻪ
ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺳﻮﻣﺔ ﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻣﺘﻌﻠﹼﻘﺔ ﺑﺎﳊﺪ ﺍﻟﺬﻱ ﻋﻨﺪﻩ ﺗﻐﻴﺮ ﺍﳊﻜﻢ ﻣﻦ
ﻋﺪﻡ ﻭﺟﻮﺩ ﺷﻬﺎﺏ ﺭﺻﺪ ﺇﱃ ﻭﺟﻮﺩ ﺷﻬﺎﺏ ﺭﺻﺪ ﳌﻦ ﻳﻘﻌﺪ ﻣﻦ ﺍﳉﻦ ﻣﻘﺎﻋﺪ ﻟﻠﺴﻤﻊ ،ﻋﻠﻰ
ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥﱠ ﺣﺎﻟﺔ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ ﱂ ﺗﻨﺘﻪ ..
) $pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur ÇÑÈ $Y7åkà-ur #Y‰ƒÏ‰x© $U™t•ym ôMy¥Î=ãB $yg»tRô‰y`uqsù uä!$yJ¡¡9$# $oYó¡yJs9 $¯Rr&ur
y‰ƒÍ‘é& ;ŽŸ°r& ü“Í‘ô‰tR Ÿw $¯Rr&ur ÇÒÈ #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB
‘§_ ] ( ×ûüÎ7•B Ò>$pkÅ- ¼çmyèt7ø?r'sù yìôJ¡¡9$# s-uŽtIó™$# Ç`tB žwÎ) ÇÊÐÈ AOŠÅﺍﳊﺠﺮ [ ١٨ – ١٦ :
) Èe@ä. `ÏB tbqèùx‹ø)ãƒur 4’n?ôãF{$# Z~yJø9$# ’n<Î) tbqãè£J¡¡o„ žw ÇÐÈ 7ŠÍ‘$¨B 9`»sÜø‹x© Èe@ä. `ÏiB $ZàøÿÏmur
`Ò=Ï%$rO Ò>$pkÅ- ¼çmyèt7ø?r'sù spxÿôÜsƒø:$# y#ÏÜyz ô`tB žwÎ) ÇÒÈ ë=Ϲ#ur Ò>#x‹tã öNçlm;ur ( #Y‘qãmߊ ÇÑÈ 5=ÏR%y
( ] ﺍﻟﺼﺎﻓﺎﺕ [ ١٠ – ٧ :
ﻓﺎﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ ﻛﺎﻥ ﻗﺒﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺑﻘﻲ ﺑﻌﺪﻩ ،ﻭﺍﳉﺪﻳﺪ ﰲ ﺍﻷﻣﺮ ﺃﻧﻪ ﻫﻨﺎﻙ ﺷﻬﺎﺏ
ﺭﺻﺪ ﺛﺎﻗﺐ ﻣﺒﲔ ﻳﺘﺒﻊ ﻣﻦ ﳛﺎﻭﻝ ﺍﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ ،ﻓﺎﺳﺘﺮﻗﺎﻕ ﺍﻟﺴﻤﻊ ﱂ ﻳﻨﺘﻪ ..
ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﻛﻠﻤﺔ ) ( tbFy$#ﺃﻧﻬﺎ ﻻ ﺗﺘﻌﻠﹼﻖ ﺬﺍ ﺍﻷﻣﺮ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﺪ ﺍﻟﻔﺎﺻﻞ ﺑﲔ
) $pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur ﺃﻣﺮﻳﻦ ﻭﻫﻮ ﻭﺟﻮﺩ ﺍﻟﺸﻬﺎﺏ ﺍﻟﺮﺻﺪ ،ﺇﻧﻤﺎ ﺗﺘﻌﻠﹼﻖ ﲟﺴﺄﻟﺔ ﳏﺎﻭﻟﺔ ﺍﻟﺴﻤﻊ
، ( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tBﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﱂ ﺗﻨﺘﻪ
ﻛﻤﺤﺎﻭﻟﺔ ..ﻭﻟﺬﻟﻚ ﻓﻜﻠﻤﺔ ) ( tbFy$#ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﻭﺍﻟﺘﻌﻠﹼﻖ ﲟﺴﺄﻟﺔ ﻟﻴﺴﺖ ﺣﺪﺍﹰ ﻓﺎﺻﻼﹰ
ﺑﲔ ﺃﻣﺮﻳﻦ ،ﻧﺮﺍﻫﺎ ﲣﺘﻠﻒ ﰲ ﺩﻻﻻﺎ ﻋﻦ ﻛﻠﻤﺔ ) ( z`»t«ø9$#ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺒﻊ ﺍﻷﻭﱃ ..
ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻋﻈﻤﺔ ﺍﻟﺮﺳﻢ ﺍﻟﻘﺮﺁﱐ ﺍﳌﻄﻠﻖ ﻳﺄﰐ ﺎ ﺑﺮﺳﻢﹴ ﳜﺘﻠﻒ ﻋﻦ ﻗﺮﻳﻨﺎﺎ ﰲ ﺍﻵﻳﺎﺕ
ﺍﻷﺧﺮﻯ ..
..ﻭﺍﻷﻣﺜﻠﺔﹸ ﺍﻟﱵ ﺗﺒﻴﻦ ﺗﻤﺎﻳﺰ ﺭﺳﻢﹺ ﺍﻟﻜﻠﻤﺔ ﺫﺍﺗﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﺜﲑﺓﹲ .....ﻭﺣ
ﲔ
ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﺑﻌﺎﺩ ﺍﳌﻌﺠﺰﺓ ﺍﳌﻌﺮﻭﺿﺔ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻭﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﳊﺮﻭﻑ ،ﺳﻨﺮﻯ ﺃﻥﱠ ﻫﺬﺍ
ﺍﻟﺮﺳﻢ ﺗﻮﻗﻴﻔﻲ ﻣﻦ ﻋﻨﺪ ﺍﷲِ ﺗﻌﺎﱃ ،ﻭﺃﻧﻪ ﻳﺴﺘﺤﻴﻞﹸ ﺗﻐﲑﻩ ﺩﻭﻥﹶ ﺍﳌﺴﺎﺱﹺ ﺑﹺﺘﻮﺍﺯﻥ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ
ﻟﻠﻜﻠﻤﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ..
ﻭﻟﻨﺘﺎﺑﻊ ﻋﺮﺽ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ..
ﳌﹼﺎ ﻛﺎﻧﺖ ﺍﳌﻔﺮﺩﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻟﻐﺔﹶ ﺍﻟﺴﻤﺎﺀ ،ﻭﳌﹼﺎ ﻛﺎﻥ ﺭﺳﻢ ﻛﻠﻤﺎﺕ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ
ﺑﻮﺣﻲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻛﻤﺎ ﺭﺁﻩ rﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ،ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞﱢ
ﺷﻲﺀ ) ] ( &äóÓx« Èe@ä3Ïj9 $YZ»u‹ö;Ï? |=»tGÅ3ø9$# š•ø‹n=tã $uZø9¨“tRurﺍﻟﻨﺤﻞ ، [ ٨٩ :ﻓﺈﻥﱠ ﻣﺒﺪﺃ ﻋﺪ ﺍﳊﺮﻑ
ﺍﳌﺮﺳﻮﻡ ﺣﺮﻓﺎﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺴﺘﻨﺒﻄﺎﹰ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺫﺍﺗﻪ ،ﻭﺃﻥ
ﻳﻜﻮﻥ ﻣﻦ ﻣﻘﺪﻣﺎﺗﻪ ﺇﱃ ﻧﺘﺎﺋﺠﻪ ﳏﺘﻮﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
ﺇﻥﱠ ﻣﻨﻬﺞ ﺍﻋﺘﺒﺎﺭ ﺍﳊﺮﻑ ﺍﳌﺮﺳﻮﻡ ﺣﺮﻓﺎﹰ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻫﻮ ﺃﻥﹾ ﻳﻜﻮﻥﹶ ﻣﺮﺳـﻮﻣﺎﹰ ﰲ
ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ،ﺑﹺﻐﺾﹺ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛﹶﻮﻧﹺﻪ ﻣﻘﺮﻭﺀﺍﹰ ﺃﻭ ﻏﹶﻴﺮ ﻣﻘﺮﻭﺀ ..ﻭﺍﻟﻘﺮﺁﻥﹸ ﺍﻟﻜـﺮﱘ ﻳﺜﺒﹺـﺖ
ﺻﺤﺔﹶ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ..
ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ..ﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻔﺎﺭﹺﻕﹺ ﺑﲔ ﺭﺳﻢﹺ ﻛﻠﻤﺔ ﻳﺴﺘﺄﺧﺮﻭﻥ ﻣـﺎ ﺑـﲔ ﺍﻵﻳـﺘﲔ
ﺍﻟﻜﺮﳝﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ..
) ] ( šcqãBωø)tGó¡o„ Ÿwur ( Zptã$y™ tbrã•Åzù'tGó¡o„ Ÿw öNßgè=y_r& uä!%y` #sŒÎ*sù ( ×@y_r& >p¨Bé& Èe@ä3Ï9ur
ﺍﻷﻋﺮﺍﻑ [ ٣٤ :
) ] ( tbqãBωø)tGó¡o„ Ÿwur ( Zptã$y™ šcrã•Ï‚ø«tFó¡tƒ Ÿw óOßgè=y_r& uä!%y` #sŒÎ*sùﺍﻟﻨﺤﻞ [ ٦١ :
..ﻓﹶﻔﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﻧﺮﻯ ﻏﻴﺎﺏ ﺣﺮﻑ ﺍﻷﻟﻒ ،ﻭﻧﺮﻯ ﺃﻥﹼ ﺍﳍﻤﺰﺓﹶ ﺗﻮﺿﻊ ﻓﻮﻕ ﺍﻟﺘﺎﺀِ
ﺩﻭﻥﹶ ﺃﻥﹾ ﻳﻮﺿﻊ ﳍﺎ ﻛﺮﺳﻲ ﺧﺎﺹ ﺑﹺﻬﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﻟﹶﻴﺴﺖ ﺣﺮﻓﺎﹰ ..
..ﻓﻜﻠﻤﺔﹸ ) ( crã•Ï‚ø«tFó¡tƒﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺗﻨﻘﹸﺺ – ﻛﻤﺎ ﻧـﺮﻯ –
ﺣﺮﻓﺎﹰ ﻋﻨﻬﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﱵ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ) „.. ( brã•Åzù'tGó¡o
..ﺃﻟﻴﺲ ﻫﺬﺍ ﻓﺎﺭﹺﻗﺎﹰ ﰲ ﺍﻟﺮﺳﻢﹺ ﺍﻟﻘﹸﺮﺁﱐ ؟ ...ﺇﺫﺍﹰ ﻛﻠﻤﺔ ) ( crã•Ï‚ø«tFó¡tƒﻫﻲ ﺳـﺒﻌﺔ
ﺣﺮﻭﻑ ) ﻳﺎﺀ ،ﺳﲔ ،ﺗﺎﺀ ،ﺧﺎﺀ ،ﺭﺍﺀ ،ﻭﺍﻭ ،ﻧﻮﻥ ( ،ﻭﻛﻠﻤﺔ ) „ ( brã•Åzù'tGó¡oﻫﻲ ﲦﺎﻧﻴﺔ
ﺣﺮﻭﻑ ) ﻳﺎﺀ ،ﺳﲔ ،ﺗﺎﺀ ،ﺃﻟﻒ ،ﺧﺎﺀ ،ﺭﺍﺀ ،ﻭﺍﻭ ،ﻧﻮﻥ ( ..
ﻭﰲ ﻫﺬﺍ ﺍﳌﻨﻬﺞﹺ ﻻ ﺗﻌﺘﺒﺮ ﺍﻟﺸﺪﺓﹸ ﺣﺮﻓﺎﹰ ،ﻭﻻ ﺗﻌﺘﱪ ﺍﻷﻟﻒ ﺍﳋﻨﺠﺮﻳﺔﹸ ﺣﺮﻓﺎﹰ ،ﻷﻧﻬﻤـﺎ –
ﻛﺤﺮﻭﻑ ﻣﺮﺳﻮﻣﺔ – ﱂ ﻳﱰﻻ ﺭﲰﺎﹰ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ..
..ﻟﻨﻨﻈﹸﺮ ﺇﱃ ﺍﻟﻨﺺ ﺍﻟﻘﹸﺮﺁﱐﱢ ﺍﻟﺘﺎﱄ ..
) u’ÎAù'tƒ br& @Aqß™t•Ï9 tb%x. $tBur 4 Zp-ƒÍh‘èŒur %[`ºurø—r& öNçlm; $uZù=yèy_ur y7Î=ö6s% `ÏiB Wxߙ①$uZù=y™ö‘r& ô‰s)s9ur
‘Pé& ÿ¼çny‰YÏãur ( àMÎ6÷Vãƒur âä!$t±o„ $tB ª!$# (#qßsôJtƒ ÇÌÑÈ Ò>$tGÅ2 9@y_r& Èe@ä3Ï9 3 «!$# ÈbøŒÎ*Î/ žwÎ) >ptƒ$t«Î/
..ﻭﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﻛﹶﻠﻤﺔﹶ ) ( #qßsôJtƒﺭﺳﻤﺖ ﺑﹺﺰﹺﻳﺎﺩﺓ ﺣﺮﻑ ﺃﹶﻟﻒ ﻏﹶﻴـﺮﹺ
ﻣﻠﹾﻔﹸﻮﻅ ﰲ ﻧﹺﻬﺎﻳﺘﻬﺎ ،ﻭﻫﺬﺍ ﺍﳊﺮﻑ ﻫﻮ ﺣﺮﻑ ﻣﺮﺳﻮﻡ ﻛﻤﺎ ﻧـﺮﻯ ..ﻓﻜﻠﻤـﺔ ) ( #qßsôJtƒ
ﻣﻜﻮﻧﺔ ﻣﻦ ) ﻳﺎﺀ ،ﻣﻴﻢ ،ﺣﺎﺀ ،ﻭﺍﻭ ،ﺃﻟﻒ ( ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..
) ] ( 4 $Zÿ÷è|Ê öNä3ŠÏù žcr& zNÎ=tæur öNä3Ytã ª!$# y#¤ÿyz z`»t«ø9$#ﺍﻷﻧﻔﺎﻝ [ ٦٦ :
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻛﻠﻤﺔ ) ( `»t«ø9$#ﺗﺮﺳﻢ ﺛﻼﺛﺔﹶ ﺣﺮﻭﻑ ﻓﻘﻂ ﻫﻲ :ﺍﻷﻟﻒ ،ﻭﺍﻟـﻼﻡ ،
ﻭﺍﻟﻨﻮﻥ ..ﻓﺎﳍﻤﺰﺓﹸ ﺗﻮﺿﻊ ﻓﻮﻕ ﺍﻟﻼﻡ ﺩﻭﻥ ﻛﹸﺮﺳﻲ ﺧﺎﺹ ﺑﹺﻬﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﻟﻴﺴﺖ ﺣﺮﻓﺎﹰ ﻣﺮﺳﻮﻣﺎﹰ
،ﻭﻛﺬﻟﻚ ﺍﻷﻟﻒ ﺍﳋﻨﺠﺮﻳﺔ ..ﺇﺫﺍﹰ ﻛﻠﻤﺔﹸ ) ( `»t«ø9$#ﻫﻲ ﺛﻼﺛﺔﹸ ﺣﺮﻭﻑ ، ﻫﻲ :ﺃﻟﻒ ،ﻻﻡ ،
ﻧﻮﻥ ..
ﻭﻗﺪ ﺭﺃﻳﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﻛﻴﻒ ﺃﻥﱠ ﻛﻠﻤﺔ ) ، ( tbFy$#ﺗﺮﺳﻢ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺭﲰـﺎﹰ
ﳐﺘﻠﻔﺎﹰ ﻋﻨﻬﺎ ﰲ ﺑﺎﻗﻲ ﻣﺮﺍﺕ ﻭﺭﻭﺩﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
) ] ( #Y‰|¹§‘ $\/$pkÅ- ¼çms9 ô‰Ågs† tbFy$# ÆìÏJtGó¡o„ `yJsù ( ÆìôJ¡¡=Ï9 y‰Ïè»s)tB $pk÷]ÏB ߉ãèø)tR $¨Zä. $¯Rr&ur
ﺍﳉﻦ [ ٩ :
ﺇﻥﱠ ﻛﻠﻤﺔ ) ( tbFy$#ﺗﺮﺳﻢ ﺃﺭﺑﻌﺔ ﺣﺮﻭﻑ ﻫﻲ :ﺍﻷﻟﻒ ،ﻭﺍﻟﻼﻡ ،ﻭﺍﻷﻟﻒ ،ﻭﺍﻟﻨﻮﻥ ،
ﻭﻫﻲ ﺑﺬﻟﻚ ﺗﺰﻳﺪ ﲝﺮﻑ ﺍﻷﻟﻒ ﻋﻦ ﻛﻠﻤﺔ ) .. ( `»t«ø9$#
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ) ( $\«ôÜÅzﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ..
$\«ôÜÅz tb%Ÿ2 öNßgn=÷Fs% ¨bÎ) 4 ö/ä.$-ƒÎ)ur öNßgè%ã—ö•tR ß`øtªU ( 9,»n=øBÎ) spu‹ô±yz öNä.y‰»s9÷rr& (#þqè=çGø)s? Ÿwur )
] ( #ZŽ•Î6x.ﺍﻹﺳﺮﺍﺀ [ ٣١ :
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﻛﻠﻤﺔﹶ ) ( $\«ôÜÅzﺗﺮﺳﻢ ﺛﻼﺛﺔﹶ ﺣﺮﻭﻑ ﻓﻘﻂ ،ﻫﻲ :ﺍﳋﺎﺀ ،ﻭﺍﻟﻄﺎﺀِ ،
ﻭﺍﻷﻟﻒ ..ﻓﺎﳍﻤﺰﺓﹸ – ﻫﻨﺎ – ﻣﺠﺮﺩ ﺣﺮﻛﺔ ،ﻭﱂ ﻳﻮﺿﻊ ﳍﺎ ﻛﹸﺮﺳﻲ ﺧﺎﺹ ﺎ ،ﻭﻟﺬﻟﻚ ﻓﻬﻲ
ﻟﻴﺴﺖ ﺣﺮﻓﺎﹰ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ( #qä«ÿ½Ý¡uŠÏ9 ) ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ..
çnqè=yzyŠ $yJŸ2 y‰Éfó¡yJø9$# (#qè=äzô‰u‹Ï9ur öNà6ydqã_ãr (#qä«ÿ½Ý¡uŠÏ9 Íot•ÅzFy$# ߉ôãur uä!%y` #sŒÎ*sù )
& ] ( #·Ž•Î6÷Ks? (#öqn=tã $tB (#rçŽÉi9tFãŠÏ9ur ;o§•tB tA¨rrﺍﻹﺳﺮﺍﺀ [ ٧ :
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔ ، ( #qä«ÿ½Ý¡uŠÏ9 ) :ﲬﺴﺔ ﺣﺮﻭﻑ ﻓﻘﻂ ،ﻫﻲ :ﺍﻟﻼﻡ ،ﻭﺍﻟﻴـﺎﺀ ،
ﻭﺍﻟﺴﲔ ،ﻭﺍﻟﻮﺍﻭ ،ﻭﺍﻷﻟﻒ ..
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ) ( bqä«Ï9$yJsùﰲ ﺍﳌﻮﺿﻌﲔ ﺍﻟﻠﺬﻳﻦ ﺗﺮﺩ ﻓﻴﻬﻤﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
) ] ( tbqäÜç7ø9$# $pk÷]ÏB tbqä«Ï9$yJsù $pk÷]ÏB tbqè=Ï.Uy öNåk¨XÎ*sùﺍﻟﺼﺎﻓﺎﺕ [ ٦٦ :
Nèd $tB (#qèùÎŽtIø)u‹Ï9ur çnöq|Ê÷Žz•Ï9ur Íot•ÅzFy$$Î/ šcqãZÏB÷sムŸw tûïÏ%©!$# äoy‰Ï«øùr& ÏmøŠs9Î) #ÓxöóÁtGÏ9ur )
[ ١١٣ : ( ] ﺍﻷﻧﻌﺎﻡšcqèùÎŽtIø)•B
tbrã•ä3ô±o„ óOßg¯=yès9 ÏNºt•yJ¨W9$# z`ÏiB Nßgø%ã—ö‘$#ur öNÍköŽs9Î) ü“ÈqöksE Ĩ$¨Z9$# šÆÏiB Zoy‰Ï«øùr& ö@yèô_$$sù )
[ ٣٧ : ( ] ﺇﺑﺮﺍﻫﻴﻢ
: ( ] ﺇﺑﺮﺍﻫﻴﻢÖä!#uqyd öNåkèEy‰Ï«øùr&ur ( óOßgèùö•sÛ öNÍköŽs9Î) ‘‰s?ö•tƒ Ÿw öNÎhÅ™râäâ‘ ÓÉëÏYø)ãB šúüÏèÏÜôgãB )
[ ٤٣
[ ٧٨ : ( ] ﺍﻟﻨﺤﻞšcrã•ä3ô±s? öNä3ª=yès9 noy‰Ï«øùF{$#ur t•»|Áö/F{$#ur yìôJ¡¡9$# ãNä3s9 Ÿ@yèy_ur )
: ( ] ﺍﳌﺆﻣﻨﻮﻥtbrã•ä3ô±n@ $¨B Wx‹Î=s% 4 noy‰Ï«øùF{$#ur t•»|Áö/F{$#ur yìôJ¡¡9$# â/ä3s9 r't±Sr& ü“Ï%©!$# uqèdur )
[ ٧٨
[ ٩ : ( ] ﺍﻟﺴﺠﺪﺓšcrã•à6ô±n@ $¨B Wx‹Î=s% 4 noy‰Ï«øùF{$#ur t•»|Áö/F{$#ur yìôJ¡¡9$# ãNä3s9 Ÿ@yèy_ur )
Iwur öNèdã•»|Áö/r& Iwur öNßgãèøÿxœ öNåk÷]tã 4Óo_øîr& !$yJsù Zoy‰Ï«øùr&ur #\•»|Áö/r&ur $Yèøÿxœ öNßgs9 $uZù=yèy_ur )
[ ٢٦ : > ( ] ﺍﻷﺣﻘﺎﻑäóÓx« `ÏiB NåkèEy‰Ï«øùr&
tbrã•ä3ô±n@ $¨B Wx‹Î=s% ( noy‰Ï«øùF{$#ur t•»|Áö/F{$#ur yìôJ¡¡9$# â/ä3s9 Ÿ@yèy_ur ö/ä.r't±Sr& ü“Ï%©!$# uqèd ö@è% )
[ ٢٣ : ( ] ﺍﳌﻠﻚ
[ ٧ : ( ] ﺍﳍﻤﺰﺓÍoy‰Ï«øùF{$# ’n?tã ßìÎ=©Üs? ÓÉL©9$# )
/ä3¯RÎ) ( tPöqu‹ø9$# (#rã•t«øgrB Ÿw ÇÏÍÈ šcrã•t«øgs† öNèd #sŒÎ) É>#x‹yèø9$$Î/ NÍkŽÏùuŽøIãB $tRõ‹s{r& !#sŒÎ) #Ó¨Lym )
[ ٦٥ – ٦٤ : ( ] ﺍﳌﺆﻣﻨﻮﻥtbrçŽ|ÇZè? Ÿw $¨ZÏiB
..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻬﻤﺰﺓ ﰲ ﻛﻠﻤـﺔ ( $\«ÿ‹ÏZyd ) : ﻭﻛﻠﻤـﺔ ، ( $\«ÿƒÍ•£D ) ﰲ
ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ،ﻓﻠﻢ ﻳﻮﺿﻊ ﳍﺎ ﻛﹸﺮﺳﻲ ﺧﺎﺹ ﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﺗﻌﺪ ﺣﺮﻓﺎﹰ ...ﻓﻠﻨﻨﻈـﺮ ﺇﱃ
ﺭﺳﻢﹺ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
$\«ÿ‹ÏZyd çnqè=ä3sù $T¡øÿtR çm÷ZÏiB &äóÓx« `tã öNä3s9 tû÷ùÏÛ bÎ*sù 4 \'s#øtÏU £`ÍkÉJ»s%߉|¹ uä!$|¡ÏiY9$# (#qè?#uäur )
] ( $\«ÿƒÍ•£Dﺍﻟﻨﺴﺎﺀ [ ٤ :
(#qè=ÏHxå šúïÏ%©!$# “t“øgä† Ÿxsù Ïpy¥ÍhŠ¡¡9$$Î/ uä!$y_ `tBur ( $pk÷]ÏiB ׎ö•yz ¼ã&s#sù ÏpoY|¡ysø9$$Î/ uä!%y` `tB )
] ( šcqè=yJ÷ètƒ (#qçR%x. $tB žwÎ) ÏN$t«ÍhŠ¡¡9$#ﺍﻟﻘﺼﺺ [ ٨٤ :
..ﻓﻤﻌﻴﺎﺭ ﺣﺴﺎﺏﹺ ﺍﳊﺮﻑ ﺣﺮﻓﺎﹰ ،ﻫﻮ ﺭﲰﻪ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ،ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ
ﻛﻮﻧﻪ ﻣﻘﺮﻭﺀﺍﹰ ﺃﻡ ﻻ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ﻫﺪﺍﻫﻢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ :
) * ] ( 3 âä!$t±o„ ÆtB “ωôgtƒ ©!$# £`Å6»s9ur óOßg1y‰èd š•ø‹n=tã }§øŠ©9ﺍﻟﺒﻘﺮﺓ [ ٢٧٢ :
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﺣﺮﻑ ﺍﻷﻟﻒ ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺑﲔ ﺣﺮﰲ ﺍﻟﺪﺍﻝ ﻭﺍﳍﺎﺀ ﺭﺳﻢ ﻧﱪﺓ ،
ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻮ ﻭﺍﻟﻨﱪﺓﹸ ﺣﺮﻑ ﻭﺍﺣﺪ ..ﻓﻜﻠﻤﺔﹸ ) ( Oßg1y‰èdﻧﺮﺍﻫﺎ ﻣﻜﻮﻧﺔﹰ ﻣﻦ ﺧﻤﺴﺔ ﺣﺮﻭﻑ
ﻫﻲ :ﻫﺎﺀ ،ﺩﺍﻝ ،ﻧﱪﺓ ،ﻫﺎﺀ ،ﻣﻴﻢ .....ﻭﻛﺬﻟﻚ ﻓﺈﻥﹼ ﻛﻠﻤﺔﹶ ﺍﳌﻼﺋﻜﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﺗﺮﺳﻢ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) .. ( èps3ͳ¯»n=uKø9$#ﺃﻟﻒ ،ﻻﻡ ،ﻣﻴﻢ ،ﻻﻡ ،ﻧﱪﺓ ،ﻛﺎﻑ ،ﺗﺎﺀ ﻣﺮﺑﻮﻃﺔ
..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ( ‰&‹÷ƒr'Î/ ) ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ..
) ] ( tbqãèÅ™qßJs9 $¯RÎ)ur 7‰&‹÷ƒr'Î/ $yg»oYø‹t^t/ uä!$uK¡¡9$#urﺍﻟﺬﺍﺭﻳﺎﺕ [ ٤٧ :
..ﺇﻧﻨﺎ ﻧﺮﺍﻫﺎ ﺗﺮﺳﻢ ﲝﺮﻓﹶﻲ ﻳﺎﺀ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﲬﺴﺔﹸ ﺣﺮﻭﻑ ﻫﻲ :ﺑﺎﺀ ،ﺃﻟﻒ ،ﻳـﺎﺀ ،
ﻳﺎﺀ ،ﺩﺍﻝ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ) ﻷﺫﲝﻨﻪ ( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ..
) {_ ] ( &ûüÎ7•B 9`»sÜù=Ý¡Î0 ÓÍh_u‹Ï?ù'uŠs9 ÷rr& ÿ¼çm¨Yptr2øŒ(#V{ ÷rr& #´‰ƒÏ‰x© $\/#x‹tã ¼çm¨Yt/Éj‹tãﺍﻟﻨﻤﻞ [ ٢١ :
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﱠ ﻛﻠﻤﺔﹶ ) { ( ¼çm¨Yptr2øŒ(#Vﺗﺮﺳﻢ ﲝﺮﻑ ﺃﻟﻒ ﺯﺍﺋﺪ ﺣﺴﺐ ﻗﻮﺍﻋﺪﻧﺎ ﺍﻹﻣﻼﺋﻴﺔ
ﺍﻟﻮﺿﻌﻴﺔ .. ﻭﻫﺬﺍ ﺍﳊﺮﻑ ﺣﺮﻑ ﻣﺮﺳﻮﻡ ﻻ ﳝﻜﻦ ﲡﺎﻭﺯﻩ ﰲ ﺣﺴﺎﺏﹺ ﺣﺮﻭﻑ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ..
ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﻠﻤﺔ ) { ( ¼çm¨Yptr2øŒ(#Vﻣﻜﻮﻧﺔ ﻣﻦ :ﻻﻡ ،ﺃﻟﻒ ،ﺃﻟﻒ ،ﺫﺍﻝ ،ﺑﺎﺀ ،ﺣﺎﺀ ،ﻧﻮﻥ ،
ﻫﺎﺀ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺒﺎﺭﺗﲔ ﺍﻟﻘﺮﺁﻧﻴﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ،ﻛﻴﻒ ﺃﻥﹼ ﻛﻠﻤﺔﹶ ) ﺳﻌﻮﺍ ( ﺫﺍﺗﻬﺎ ،ﺗﺮﺳـﻢ
ﻣﺮﺓﹰ ﺑﹺﺤﺮﻑ ﺃﹶﻟﻒ ﰲ ﻧﹺﻬﺎﻳﺘﻬﺎ ،ﻭﻣﺮﺓﹰ ﺩﻭﻥ ﺣﺮﻑ ﺍﻷﻟﻒ ﻫﺬﺍ ..
) ] ( ËLìÅspgø:$# Ü=»ysô¹r& y7Í´¯»s9'ré& tûïÌ“Éf»yèãB $uZÏF»tƒ#uä þ’Îû (#öqyèy™ tûïÏ%©!$#urﺍﳊﺞ [ ٥١ :
) ]( ÒOŠÏ9r& @“ô_Íh‘ `ÏiB Ò>#x‹tã öNçlm; y7Í´¯»s9'ré& tûïÌ“Éf»yèãB $uZÏF»tƒ#uä þ’Îû öqyèy™ tûïÏ%©!$#urﺳـﺒﺄ[ ٥ :
..ﻓﻌﺪﺩ ﺣﺮﻭﻑ ﻛﻠﻤﺔ ( #öqyèy™ ) ﰲ ﺳﻮﺭﺓ ﺍﳊﺞ ﻫﻮ ﺃﺭﺑﻌﺔ ﺣﺮﻭﻑ ،ﺑﻴﻨﻤﺎ ﻋـﺪﺩ
ﺣﺮﻭﻑ ﻛﻠﻤﺔ ) ™ ( qyèyﰲ ﺳﻮﺭﺓ ﺳﺒﺄ ﻫﻮ ﺛﻼﺛﺔﹸ ﺣﺮﻭﻑ ﻓﻘﻂ ..
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻛﻠﻤﺔ ﺃﻳﺎﻡ ﰲ ﺍﻵﻳﺘﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ..
Í‘q–Y9$# ’n<Î) ÏM»yJè=—à9$# šÆÏB y7tBöqs% ólÌ•÷zr& ïcr& !$oYÏF»tƒ$t«Î/ 4†y›qãB $uZù=y™ö‘r& ô‰s)s9ur )
] ( 9‘qä3x© 9‘$¬7|¹ Èe@ä3Ïj9 ;M»tƒUy š•Ï9ºsŒ ’Îû žcÎ) 4 «!$# ÄN9-ƒr'Î/ Nèdö•Åe2sŒurﺇﺑﺮﺍﻫﻴﻢ [ ٥ :
(#qçR%x. $yJÎ/ $JBöqs% y“Ì“ôfu‹Ï9 «!$# tP$-ƒr& tbqã_ö•tƒ Ÿw šúïÏ%©#Ï9 (#rã•Ïÿøótƒ (#qãZtB#uä šúïÏ%©#Ïj9 @è% )
] ( tbqç6Å¡õ3tƒﺍﳉﺎﺛﻴﺔ [ ١٤ :
ﺇﻥﱠ ﻛﻠﻤﺔ ) & ، ( P$-ƒrﻣﻜﻮﻧﺔ ﻣﻦ :ﺃﻟﻒ ،ﻳﺎﺀ ،ﺃﻟﻒ ،ﻣﻴﻢ ..ﺑﻴﻨﻤﺎ ﻛﻠﻤﺔ ) ( N9-ƒr'Î/
ﺗﺘﻜﻮﻥ ﻣﻦ :ﺑﺎﺀ ،ﺃﻟﻒ ،ﻳﺎﺀ ،ﻧﱪﺓ ،ﻣﻴﻢ ..
..ﻭﻟﻨﻨﻈﺮ ﰲ ﺭﺳﻢ ﻛﻠﻤﺔ ) ( >äô“($t±Ï9ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ..
) #sŒÎ) š•-/§‘ •ä.øŒ$#ur 4 ª!$# uä!$t±o„ br& HwÎ) ÇËÌÈ #´‰xî š•Ï9ºsŒ ×@Ïã$sù ’ÎoTÎ) >äô“($t±Ï9 £`s9qà)s? Ÿwur
] ( #Y‰x©u‘ #x‹»yd ô`ÏB z>t•ø%L{ ’În1u‘ Ç`tƒÏ‰ôgtƒ br& #Ó|¤tã ö@è%ur |MŠÅ¡nSﺍﻟﻜﻬﻒ [ ٢٤ - ٢٣ :
ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺗﺰﻳﺪ ﻋﻦ ﻛﻠﻤﺔ ﺷﻲﺀ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﲝﺮﻑ ﺍﻷﻟﻒ ﺑﲔ ﺣﺮﰲ ﺍﻟﺸـﲔ
ﻭﺍﻟﻴﺎﺀ ..
ﻭﺍﻷﻣﺜﻠﺔ ﰲ ﺍﺧﺘﻼﻑ ﺭﺳﻢ ﺍﻟﻜﻠﻤﺔ ﺫﺍﺎ ﻛﺜﲑﺓ ،ﻭﻗﺪ ﺑﻴﻨﺎ ﰲ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻖ ﺟﺎﻧﺒﺎﹰ ﻣﻨﻬﺎ
،ﻓﻤﺎ ﻧﺮﻳﺪ ﻗﻮﻟﻪ ﺃﻥﱠ ﻣﻌﻴﺎﺭ ﺣﺴﺎﺏ ﺍﳊﺮﻑ ﺍﳌﺮﺳﻮﻡ ﺣﺮﻓﺎﹰ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ
ﻣﻮﺟﻮﺩﺍﹰ ﺭﲰﺎﹰ ،ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻗﺮﺍﺀﺗﻪ ..
..ﻫﺬﺍ ﻛﹸﻠﱡﻪ ﻻ ﺧﻼﻑ ﻓﻴﻪ ..ﻭﻟﻜﻦ ﺍﳌﹸﺸﻜﻠﹶﺔﹶ ﺍﻟﱵ ﻭﺍﺟﻬﺘﲏ ﰲ ﺑﹺﺪﺍﻳﺔ ﺑﺤﺜﻲ ﻫﻲ ﺍﳍﻤـﺰﺓﹸ
ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻜﻠﻤﺔ ،ﻭﰲ ﻧﹺﻬﺎﻳﺘﻬﺎ ،ﻣﱴ ﺗﻜﻮﻥﹸ ﺣﺮﻓﺎﹰ ،ﻭﻣﱴ ﻻ ﺗﻜﻮﻥ .....
..ﻭﻗﺪ ﻫﺪﺍﱐ ﺍﷲُ ﺗﻌﺎﱃ ﺇﱃ ﺍﻋﺘﺒﺎﺭﹺ ﻣﻌﻴﺎﺭﹴ ﻗﹸﺮﺁﱐﱟ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ...ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ ﻫﻮ :ﺇﺫﺍ
ﺃﹸﺿﻴﻒ ﺣﺮﻑ ﻗﺒﻞﹶ ﺍﳍﻤﺰﺓ ﺍﻟﱵ ﰲ ﺑﹺﺪﺍﻳﺔ ﺍﻟﻜﻠﻤﺔ ،ﺃﻭ ﺑﻌﺪ ﺍﳍﻤﺰﺓ ﺍﻟـﱵ ﰲ ﻧﹺﻬﺎﻳـﺔ ﺍﻟﻜﻠﻤـﺔ ،
ﻭﺣﺎﻓﻈﺖ ﻫﺬﻩ ﺍﳍﻤﺰﺓﹸ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ ،ﻓﻬﻲ ﺣﺮﻑ ، ﻭﺇﻻﹼ ﻓﻬﻲ ﺣﺮﻛﺔﹲ ﻛﺒـﺎﻗﻲ ﺍﳊﺮﻛـﺎﺕ ،
ﻭﺑﺎﻟﺘﺎﱄ ﻟﻴﺴﺖ ﺣﺮﻓﺎﹰ ..
..ﺍﳍﻤﺰﺓﹸ ﺍﻟﱵ ﰲ ﺑﹺﺪﺍﻳﺔ ﺍﻟﻜﻠﻤﺎﺕ ﻣﺜﻞﹶ ، ( z`tB#uä ) ، ( tPyŠ#uä ) :ﻟﻴﺴﺖ ﺣﺮﻓﺎﹰ ،ﻷﻧﻪ
ﻋﻨﺪ ﺇﺿﺎﻓﺔ ﺣﺮﻑ ﺇﱃ ﺑﺪﺍﻳﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ،ﺗﺬﻫﺐ ﺍﳍﻤﺰﺓﹸ ﻣﻦ ﻣﻜﺎﻧﹺﻬﺎ ..ﻭﺍﳊﺮﻑ ﺍﻷﻭﻝﹸ
( ،ﺣﻴﺚﹸ ﻳﻀﺎﻑ ﺣﺮﻑ PyŠ$t«¯»tƒ ﰲ ﺑﺪﺍﻳﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻫﻮ ﺣﺮﻑ ﺍﻷﻟﻒ ... ﻓﻜﻠﻤﺔﹸ )
ﺍﻟﻴﺎﺀِ ﺇﱃ ﺑﺪﺍﻳﺔ ﻛﻠﻤﺔ ، ( tPyŠ#uä ) ﻭﻛﻠﻤﺔﹸ ) ، ( PyŠKyﺣﻴﺚﹸ ﻳﻀﺎﻑ ﺣﺮﻑ ﺍﻟﻼﻡﹺ ﺇﱃ ﺑﺪﺍﻳﺔ
ﻛﻠﻤﺔ ، ( tPyŠ#uä ) ﺗﺮﺳﻤﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺩﻭﻥﹶ ﺃﻱ ﺍﻋﺘﺒﺎﺭﹴ ﳍﺬﻩ ﺍﳍﻤﺰﺓ ..ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ :
) ãNn=ôãr& þ’ÎoTÎ) öNä3©9 @è%r& öNs9r& tA$s% öNÎhͬ!$oÿôœr'Î/ Nèdr't6/Rr& !$£Jn=sù ( öNÎhͬ!$oÿôœr'Î/ Nßg÷¥Î;/Rr& ãPyŠ$t«¯»tƒ tA$s%
Ïps3Í´¯»n=uKù=Ï9 $oYù=è% øŒÎ)ur ÇÌÌÈ tbqãKçFõ3s? öNçFYä. $tBur tbr߉ö7è? $tB ãNn=÷ær&ur ÇÚö‘F{$#ur ÏNºuq»uK¡¡9$# |=ø‹xî
] ( šúïÍ•Ïÿ»s3ø9$# z`ÏB tb%x.ur uŽy9õ3tFó™$#ur 4’n1r& }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$#ﺍﻟﺒﻘﺮﺓ – ٣٣ :
.. [ ٣٤
..ﻓﻬﺎﺗﺎﻥ ﺍﻟﻜﻠﻤﺘﺎﻥ ، ( PyŠKy ) ، ( PyŠ$t«¯»tƒ ) :ﻛﻞﱞ ﻣﻨﻬﻤﺎ ﺃﺭﺑﻌﺔﹸ ﺣﺮﻭﻑ ،ﻫﻲ :
..ﻭﻫﺬﺍ ﻳﺴﺤﺐ ﻋﻠﻰ ﺍﳊﺎﻻﺕ ﺍﳌﹸﺸﺎﺑﹺﻬﺔ ﻣﺜﻞﹶ ﻛﻠﻤﺔ ، ( ×b#uäö•è% ) ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﻜﻮﻧﺔﹲ
ﻣﻦ :ﻗﺎﻑ ،ﻭﺭﺍﺀ ،ﻭﺃﻟﻒ ،ﻭﻧﻮﻥ ،ﺃﻱ ﻣﻦ ﺃﺭﺑﻌﺔ ﺣﺮﻭﻑ ..
..ﻭﻫﻨﺎ ﻋﻠﻴﻨﺎ ﺃﻥﹾ ﳕﻴﺰ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ) ( rﻋﻦ ﺑﺎﻗﻲ ﺍﳊﺮﻭﻑ ،ﻭﺫﻟﻚ ﺣﲔ ﺍﻟﺘﺼﺎﻗﻪ
ﺑﺒﺪﺍﻳﺔ ﺍﻟﻜﻠﻤﺔ ..ﻓﺤﺮﻑ ﺍﻟﻌﻄﻒ ﻫﺬﺍ ،ﻻ ﻳﻐﻴﺮ ﻣﻦ ﺭﺳﻢﹺ ﺍﻟﻜﻠﻤﺔ ﺣﲔ ﺍﻟﺘﺼﺎﻗﻪ ﺎ ...ﻣﺜﻼﹰ
..ﻛﻠﻤﺔ ) ( z`tB#uäﻣﻜﻮﻧﺔ ﻣﻦ ﺛﻼﺛﺔ ﺣﺮﻭﻑ ﻫﻲ :ﺍﻷﻟﻒ ،ﻭﺍﳌﻴﻢ ،ﻭﺍﻟﻨﻮﻥ ...ﻭﺍﳍﻤﺰﺓ
ﺍﳌﺮﺳﻮﻣﺔ ﰲ ﺑﺪﺍﻳﺘﻬﺎ ﻟﻴﺴﺖ ﺣﺮﻓﺎﹰ ﻣﺮﺳﻮﻣﺎﹰ ﰲ ﻣﻌﻴﺎﺭ ﺣﺴﺎﺏ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ،ﺷﺄﺎ ﺑﺬﻟﻚ
ﺷﺄﻥ ﺍﳍﻤﺰﺓ ﰲ ﺑﺪﺍﻳﺔ ﻛﻠﻤﺔ ) ..... ( tPyŠ#uäﻋﻨﺪ ﺍﻟﺘﺼﺎﻕ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻻ
ﻭﺍﻟﺮﺍﺀ ..ﻭﻋﻨﺪ ﺍﻟﺘﺼﺎﻕ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﰲ ﺑﺪﺍﻳﺘﻬﺎ ) ( ã•yz#uäurﻳﻀﺎﻑ ﺇﻟﻴﻬﺎ ﻛﺤﺮﻑ ﺩﻭﻥ
) ، ( Öäô$ÏŠﻟﻴﺴﺖ ﺣﺮﻓﺎﹰ ..ﻓﻌﻨﺪ ﺇﺿﺎﻓﺔ ﺣﺮﻑ ﺇﱃ ﺎﻳﺔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ،ﻻ ﺗﺤﺎﻓﻆﹸ ﻫﺬﻩ
ﺍﳍﻤﺰﺓﹸ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ ...ﻣﺜﻼﹰ :ﻛﻠﻤﺔ ) © ( $\«ø‹xﺗﺮﺳﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘﹺ ﺛﻼﺛﺔﹶ ﺣﺮﻭﻑ ﻓﻘﻂ
،ﳘﺎ ﺣﺮﻓﺎ ﻛﻠﻤﺔ ﺷﻲﺀ :ﺍﻟﺸﲔ ،ﻭﺍﻟﻴﺎﺀ ،ﻭﺍﳊﺮﻑ ﺍﳌﻀﺎﻑ ،ﻭﻫﻮ ﺣﺮﻑ ﺍﻷﻟﻒ ..ﻫﻜﺬﺍ
ﺗﺮﺳﻢ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ،ﻓﻠﻮ ﻛﺎﻧﺖ ﺣﺮﻓﺎﹰ ﻟﹶﻮﺿﻊ ﳍﺎ ﻛﹸﺮﺳﻲ ﺧﺎﺹ ﺑﹺﻬﺎ ،ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ
ﰲ ﻛﺘﺎﺑﺘﻨﺎ ﺍﻹﻣﻼﺋﻴﺔ ..
) $pk÷]ÏB ä‹s{÷sムŸwur ×pyè»xÿx© $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur
Öäü“Ì•t/ O$tRr&ur ã@yJôãr& !$£JÏB tbqä«ÿƒÌ•t/ OçFRr& ( öNä3è=yJtã öNä3s9ur ’Í?yJtã ’Ík< @à)sù x8qç/¤‹x. bÎ)ur )
] ( tbqè=yJ÷ès? $£JÏiBﻳﻮﻧﺲ [ ٤١ :
..ﻓﺎﳍﻤﺰﺓ ﰲ ﻛﻠﻤﺔ ) ( bqä«ÿƒÌ•t/ﻻ ﺗﻌﺪ ﺣﺮﻓﺎﹰ ،ﻷﻧﻪ ﱂ ﻳﺮﺳﻢ ﳍﺎ ﻛﹸﺮﺳﻲ ﺧﺎﺹ ﺎ ،
ﻭﺣﺮﻭﻑ ﻛﻠﻤﺔ ) ( bqä«ÿƒÌ•t/ﻫﻲ :ﺑﺎﺀ ،ﺭﺍﺀ ،ﻳﺎﺀ ،ﻭﺍﻭ ،ﻧﻮﻥ ..
..ﺑﻴﻨﻤﺎ ﺍﳍﻤﺰﺓﹸ ﰲ ﻧﹺﻬﺎﻳﺔ ﺍﻟﻜﻠﻤﺎﺕ ﻣﺜﻞﹶ ..... ( Ïä!$|¡ÎS ) ، ( [ä!$tãߊ ) ، y( [ä!$tB ) :
ﺗﻌﺪ ﺣﺮﻓﺎﹰ ،ﻷﻧﻬﺎ ﺗﺤﺎﻓﻆﹸ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ ﺣﲔ ﺇﺿﺎﻓﺔ ﺣﺮﻑ ﺑﻌﺪﻫﺎ ،ﻓﺘﺒﻘﻰ ﻋﻠﻰ ﺣﺎﻟﻬﺎ ،ﺃﻭ
) &ylt•÷zr ﺗﺤﺎﻓﻆﹸ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ ﺑﺎﻧﻘﻼﺑﹺﻬﺎ ﺣﺮﻓﺎﹰ ﺁﺧﺮ ..ﻓﻜﻠﻤﺔﹸ ) ( $yduä!$tBﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ..
] ( $yg8tãö•tBur $yduä!$tB $pk÷]ÏBﺍﻟﻨﺎﺯﻋـﺎﺕ ، [ ٣١ :ﻧﺮﻯ ﻓﻴﻬﺎ ﻣﺤﺎﻓﻈﺔﹶ ﻫﺬﻩ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ
) ö@è% ﺑﻌﺪ ﺇﺿﺎﻓﺔ ﺣﺮﰲ ﺍﳍﺎﺀِ ﻭﺍﻷﻟﻒ ﺇﱃ ﺎﻳﺔ ﺍﻟﻜﻠﻤﺔ ..ﻭﻛﻠﻤﺔﹸ ) ( /ä.ät!$tBﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ
] ( ¤ûüÏè¨Bﺍﳌﻠﻚ ، [ ٣٠ :ﻧﺮﻯ ﻓﻴﻬﺎ &&ä!$yJÎ/ /ä3‹Ï?ù'tƒ `yJsù #Y‘öqxî ö/ä.ät!$tB yxt6ô¹r& ÷bÎ) ÷Läê÷ƒuäu‘r
ﻣﺤﺎﻓﻈﺔﹶ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ ﺑﺎﻧﻘﻼﺑﹺﻬﺎ ﻭﺍﻭﺍﹰ ﻣﻬﻤﻮﺯﺓﹰ ﺑﻌﺪ ﺇﺿﺎﻓﺔ ﺣﺮﰲ ﺍﻟﻜﺎﻑ ﻭﺍﳌﻴﻢﹺ ﺇﱃ ﺎﻳﺔ
ﺍﻟﻜﻠﻤﺔ .....
ÓÍh_ÏB ãNôàyèø9$# z`ydur ’ÎoTÎ) Éb>u‘ tA$s% ( ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) .. •Í¬!%tæ߉Î/ ..ﻭﻛﻠﻤﺔﹸ )
] ( $wŠÉ)x© Éb>u‘ š•Í¬!%tæ߉Î/ .`à2r& öNs9ur $Y6øŠx© â¨ù&§•9$# Ÿ@yètGô©$#urﻣﺮﱘ ، [ ٤ :ﻧﺮﻯ ﻓﻴﻬﺎ ﳏﺎﻓﻈﺔﹶ
ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ ﺑﺎﻧﻘﻼﺑﹺﻬﺎ ﻧﺒﹺﺮﺓﹰ ﺑﻌﺪ ﺇﺿﺎﻓﺔ ﺣﺮﻑ ﺍﻟﻜﺎﻑ ﺇﱃ ﻧﹺﻬﺎﻳﺔ ﺍﻟﻜﻠﻤﺔ ..ﻭﻛﻠﻤﺔﹸ )
( “Ïä!%tæߊﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ] ( #Y‘#t•Ïù žwÎ) ü“Ïä!%tæߊ óOèd÷ŠÌ“tƒ öNn=sùﻧﻮﺡ ، [ ٦ :ﻧﺮﻯ ﻓﻴﻬﺎ
ﻣﺤﺎﻓﻈﺔﹶ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ ﺑﻌﺪ ﺇﺿﺎﻓﺔ ﺣﺮﻑ ﺍﻟﻴﺎﺀِ ﺇﱃ ﺎﻳﺔ ﺍﻟﻜﻠﻤﺔ ..
..ﻭﻛﻠﻤﺔﹸ ) ( Nä.ät!$|¡ÎSﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ] ( (#qè?ù'sù öNä3©9 Ó^ö•ym öNä.ät!$|¡ÎS ) ..ﺍﻟﺒﻘﺮﺓ :
[ ٢٢٣ﻧﺮﻯ ﻓﻴﻬﺎ ﳏﺎﻓﻈﺔﹶ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ ،ﺑﺎﻧﻘﻼﺑﹺﻬﺎ ﻭﺍﻭﺍﹰ ﻣﻬﻤﻮﺯﺓﹰ ﺑﻌﺪ ﺇﺿﺎﻓﺔ ﺣﺮﰲ
Nà6»oYøŠ¯gwU øŒÎ)ur ﺍﻟﻜﺎﻑ ﻭﺍﳌﻴﻢﹺ ﺇﱃ ﺎﻳﺔ ﺍﻟﻜﻠﻤﺔ ...ﻭﻛﻠﻤﺔﹸ ) ( 4 öNä.uä!$|¡ÎSﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )
’Îûur 4 öNä.uä!$|¡ÎS tbqãŠóstFó¡tƒur öNä.uä!$oYö/r& tbqçt¿o2x‹ãƒ ÅU#x‹yèø9$# uäþqß™ öNä3tRqãBqÝ¡o„ tböqtãö•Ïù ÉA#uä ô`ÏiB
] ( ×LìÏàtã öNä3În/§‘ `ÏiB ÖäIxt/ Nä3Ï9ºsŒﺍﻟﺒﻘﺮﺓ ، [ ٤٩ :ﻧﺮﻯ ﻓﻴﻬﺎ ﳏﺎﻓﻈﺔﹶ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﻣﻜﺎﻧﹺﻬﺎ ،
ﺑﻌﺪ ﺇﺿﺎﻓﺔ ﺣﺮﰲ ﺍﻟﻜﺎﻑ ﻭﺍﳌﻴﻢ ﺇﱃ ﺎﻳﺔ ﺍﻟﻜﻠﻤﺔ ..
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻣﻌﻴﺎﺭ ﺍﻋﺘﺒﺎﺭﹺ ﺍﳊﺮﻑ ﺍﳌﺮﺳﻮﻡﹺ ﺣﺮﻓﺎﹰ ﻫﻮ ﻣﻌﻴﺎﺭ ﻗﹸﺮﺁﱐﱞ ﻣﺠﺮﺩ ﻋﻦ
ﺍﻷﻫﻮﺍﺀ ﻭﻋﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻮﺿﻌﻴﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﻟﺒﺸﺮ ..
ﻟﻘﺪ ﰎﱠ ﺍﻻﻛﺘﻔﺎﺀُ ﺑﹺﺘﻘﻌﻴﺪ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺭﲰﺎﹰ ﻭﳓﻮﺍﹰ ﰲ ﻋﺼﺮﹴ ﻣﻦ ﺍﻟﻌﺼﻮﺭ ،ﻭﻟﻮ ﺍﺳﺘﻤﺮ
ﺍﻟﺒﺤﺚﹸ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘﹺ ﻟﹸﻐﻮﻳﺎﹰ ﻻﻛﺘﺸﻔﻨﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﱵ ﳒﻬﻠﹸﻬﺎ ﺍﻵﻥ ،ﺳﻮﺍﺀٌ ﻛﺎﻥ
ﺫﻟﻚ ﰲ ﳎﺎﻝﹺ ﺍﻹﻣﻼﺀ ،ﺃﻡ ﰲ ﳎﺎﻝﹺ ﺍﻟﻨﺤﻮ ..
...ﻋﻠﻰ ﺳﺒﻴﻞﹺ ﺍﳌﺜﺎﻝﹺ ﻻ ﺍﳊﺼﺮ :ﰲ ﻗﻮﺍﻋﺪﻧﺎ ﺍﻹﻣﻼﺋﻴﺔ ﻧﻀﻊ ﺃﹶﻟﻒ ﺍﻟﺘﻔﺮﻳﻖﹺ ﻟﻮﺍﻭﹺ ﺍﳉﻤﺎﻋﺔ
..ﻭﻟﻜﻦ ..... ﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻮﺟﺪﻧﺎ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓﹶ ﻻ ﺗﺸﻜﱢﻞﹸ ﻣﻌﻴﺎﺭﺍﹰ ﻧﻌﺎﻳﺮ
ﻋﻠﻴﻪ ﺍﻟﺮﺳﻢ ﺍﻟﻘﺮﺁﱐ ،ﻭﻟﻮﺟﺪﻧﺎ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓﹶ ﺍﻹﻣﻼﺋﻴﺔﹶ ﻟﻴﺴﺖ ﺃﻛﺜﺮ ﻣﻦ ﺟﺰﺋﻴﺔ ﰲ ﻛﹸﻠﻴﺔ
ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱢ ﲟﺎ ﻳﺨﺺ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ...ﻓﺎﻷﻓﻌﺎﻝ ، ( râä!$sù ) ، u( râä!$t/ ) ، ( râä!%y` ) :
ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺮﺳﻢ ﺩﻭﻥﹶ ﺃﹶﻟﻒ ﺍﻟﺘﻔﺮﻳﻖﹺ ﻫﺬﻩ ..ﻟﻨﻨﻈﺮ ﺇﱃ ﺭﲰﻬﺎ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ..
) ÎŽ•ÏYßJø9$# É=»tGÅ3ø9$#ur Ì•ç/–“9$#ur ÏM»oYÉi•t6ø9$$Î/ râä!%y` y7Î=ö7s% `ÏiB ×@ߙ①z>Éj‹ä. ô‰s)sù x8qç/¤‹Ÿ2 bÎ*sù
ô‰s)sù ( šcrã•yz#uä îPöqs% Ïmø‹n=tã ¼çmtR%tær&ur çm1uŽtIøù$# î7øùÎ) HwÎ) !#x‹»yd ÷bÎ) (#ÿrã•xÿx. tûïÏ%©!$# tA$s%ur )
[ ٤ : ( ] ﺍﻟﻔﺮﻗﺎﻥ#Y‘rã—ur $VJù=àß râä!%y`
tbqè=yJ÷ès? ÷LäêZä. #sŒ$¨Br& $¸Jù=Ïã $pkÍ5 (#qäÜ‹ÏtéB óOs9ur ÓÉL»tƒ$t«Î/ NçFö/¤‹Ÿ2r& tA$s% râä!%y` #sŒÎ) #Ó¨Lym )
[ ٨٤ : ( ] ﺍﻟﻨﻤﻞ
šúïÏ%©!$# $oYÏRºuq÷z\}ur $oYs9 ö•Ïÿøî$# $uZ-/u‘ šcqä9qà)tƒ öNÏdω÷èt/ .`ÏB râä!%y` šúïÏ%©!$#ur )
[ ١٠ : ( ] ﺍﳊﺸﺮ..... Ç`»yJƒM}$$Î/ $tRqà)t7y™
[ ١١٢ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥ4 èpuZs3ó¡yJø9$# ãNÍköŽn=tã ôMt/ÎŽàÑur «!$# z`ÏiB 5=ŸÒtóÎ/ râä!$t/ur ....... )
¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ ôMÎgÅ¡àÿRr& ô`ÏiB Zwqß™u‘ öNÍkŽÏù y]yèt/ øŒÎ) tûüÏZÏB÷sßJø9$# ’n?tã ª!$# £`tB ô‰s)s9 )
[ ١٦٤ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥ
) ] ( 4 $uZÏF»tƒ#uä öNÎgøŠn=tæ (#qè=÷Gtƒ Zwqß™u‘ $ygÏiBé& þ’Îû y]yèö7tƒ 4Ó®Lym 3“t•à)ø9$# y7Î=ôgãB y7•/u‘ tb%x. $tBur
ﺍﻟﻘﺼﺺ [ ٥٩ :
) ] ( ¾ÏmÏG»tƒ#uä öNÍköŽn=tã (#qè=÷Ftƒ öNåk÷]ÏiB Zwqß™u‘ z`¿Íh‹ÏiBW{$# ’Îû y]yèt/ “Ï%©!$# uqèdﺍﳉﻤﻌﺔ [ ٢ :
ﺇﻥﱠ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﰲ ﻣﺴﺄﻟﺔ ﺗﻨﺎﻇﺮ ﺃﺭﻛﺎﻥ ﺍﳌﺴﺎﺋﻞ ﰲ ﺍﳉﻤﻞ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺑﺎﻟﻨﺴـﺒﺔ ﻟﻮﺍﺣـﺪﺍﺕ
ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ) ﺍﻟﻜﻠﻤﺎﺕ ( ،ﻧﺮﻯ ﻭﺟﻬﺎﹰ ﻣﺸﺎﺎﹰ ﻟﻪ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ) ﺍﳊﺮﻭﻑ (
..ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺼﻮﺭﺓ ﳌﺴﺄﻟﺔ ﻣﺎ ،ﺗﺼﻮﺭﻫﺎ ﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ ﻳﺘﻨﺎﺳﺐ ﻭﻋﻈﻤـﺔ ﺍﳌﹸﺼـﻮﺭ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻳﺘﻌﻠﱠﻖ – ﻓﻴﻤﺎ ﻳﺘﻌﻠﹼﻖ – ﺑﻌﺪﺩ ﺍﳊﺮﻭﻑ ﺍﻟﱵ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ..ﻓﺎﳌﺴﺄﻟﺔ
ﺍﳌﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﻭﺍﻟﱵ ﻳﺄﰐ ﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ﻛﺘﺼـﻮﻳﺮﹴ ﳉﻮﻫﺮﻫـﺎ ،
ﺗﺼﻮﺭﻫﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺸﻜﻞﹴ ﻣﻄﺎﺑﻖﹴ ﲤﺎﻣﺎﹰ ﻟﺬﻟﻚ ،ﻭﲝﻴﺚ ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﳌﺼﻮﺭﺓ
ﻟﻜﻞﱢ ﺭﻛﻦ ،ﻣﺴﺎﻭﻳﺎﹰ ﲤﺎﻣﺎﹰ ﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﳌﺼﻮﺭﺓ ﻟﻠﺮﻛﻦ ﺍﻟﺜﺎﱐ ،ﻭﺍﳌﺴﺄﻟﺔ ﺍﳌﻜﻮﻧـﺔ ﻣـﻦ
ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ،ﻭﺍﻟﱵ ﻳﺄﰐ ﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻛﺘﺼﻮﻳﺮﹴ ﳉﻮﻫﺮﻫﺎ ،ﺗﺼـﻮﺭﻫﺎ ﺍﻟﻌﺒـﺎﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺸﻜﻞﹴ ﻣﻄﺎﺑﻖﹴ ﲤﺎﻣﺎﹰ ﻟﺬﻟﻚ ..
ﻭﻫﻜﺬﺍ ..ﻳﻌﺪ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐﱡ ﻭﺍﺣﺪﺓﹶ ﺗﺼﻮﻳﺮ ،ﻷﻥﱠ ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ
ﳏﺴﻮﺏ ﺑﺪﻗﹼﺔ ،ﻭﺑﺸﻜﻞﹴ ﻳﻄﺎﺑﻖ ﲤﺎﻣﺎﹰ ﺟﻮﻫﺮ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺼﻮﺭﻫﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ..
ﺇﻥﱠ ﺍﳌﻌﺠﺰﺓ ﺗﻜﻤﻦ ﺃﻭﻻﹰ ﰲ ﺭﻭﺡ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ،ﻭﻫﺬﺍ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻌﻠﻢ ﺍﳌﻄﻠﻖ ﻟﻘﺎﺋﻞ ﻫـﺬﻩ
ﺍﻟﻌﺒﺎﺭﺓ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲜﻮﻫﺮ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻨﺎﻇﺮﺓ ﺍﻟﱵ ﺗﺼﻮﺭﻫﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ،ﻭﺗﻜﻤﻦ ﺛﺎﻧﻴـﺎﹰ ﰲ
ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺑﺸﻜﻞﹴ ﻳﻄﺎﺑﻖ ﻣﻄﺎﺑﻘﺔ ﻣﻄﻠﻘﺔ ﺭﻭﺡ ﻫـﺬﺍ ﺍﻟﺘﻨـﺎﻇﺮ ،
ﻭﻫﺬﺍ ﻳﻌﻮﺩ ﺇﱃ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻄﻠﻘﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻏﺔ ..
ﻟﺬﻟﻚ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﻱ ﻣﺴﺄﻟﺔ ﻣﺘﻨﺎﻇﺮﺓ – ﺳﻮﺍﺀ ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﺃﻡ ﺍﻟﺘﻔﺎﺿﻞ – ﻋﻠﻴﻨﺎ ﺍﻟﻨﻈﺮ
ﺃﻭﻻﹰ ﺇﱃ ﻋﻈﻤﺔ ﺍﻹﻋﺠﺎﺯ ﰲ ﺭﻭﺡ ﺍﻟﺘﻨﺎﻇﺮ ﺑﲔ ﺭﻛﻨﻴﻬﺎ ،ﻭﻣﻦ ﰒﱠ ﺍﻟﻨﻈﺮ ﺇﱃ ﻋﻈﻤﺔ ﺍﻹﻋﺠـﺎﺯﻱ
ﺍﻹﳍﻲ ﰲ ﺍﻧﻌﻜﺎﺱ ﺫﻟﻚ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﻘﺎﺑﻠﺔ ﻭﻫﻲ ﺍﳊﺮﻭﻑ ..
ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻛﻴﻒ ﺃﻥﱠ ﺍﺟﺘﺰﺍﺀَ ﺟﺰﺀٍ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ – ﺷﺮﻳﻄﺔ ﺍﻛﺘﻤﺎﻝ
ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﺼﻮﺭﻫﺎ ﻫﺬﺍ ﺍﳉﺰﺀ – ﻳﻌﻄﻲ ﺻﻮﺭﺓ ﻣﺴﺄﻟﺔ ﻣﺴﺘﻘﻠﹼﺔ ﻋﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ،ﻭﻣﺮﺗﺒﻄﺔ
ﲜﻮﻫﺮ ﻫﺬﺍ ﺍﳉﺰﺀ ﻭﺭﻭﺣﻪ ..ﻓﺤﺪﻭﺩ ﺗﻌﻠﹼﻖ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺎﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﳌﺨﺘﻠﻔـﺔ ،
ﺗﻌﻮﺩ ﻟﻠﺪﻻﻻﺕ ﺍﶈﻤﻮﻟﺔ ﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ..
..ﻭﻫﻨﺎ ﰲ ﻣﺴﺄﻟﺔ ﺍﳊﺮﻭﻑ ﻧﺪﺧﻞﹸ ﻣﻌﺎﻳﲑ ﺃﻋﻤﻖ ﻣﻦ ﻣﻌﺎﻳﲑﹺ ﻣﺴﺎﺋﻞﹺ ﺍﻟﻜﻠﻤـﺎﺕ ..ﻷﻥﹼ
ﺍﳊﺮﻑ ﻟﹶﺒﹺﻨﺔﹲ ﰲ ﺑﻨﺎﺀِ ﺍﻟﻜﻠﻤﺔ ،ﻭﻛﹸﻠﱠﻤﺎ ﺍﺗﺠﻬﻨﺎ ﳓﻮ ﺍﻟﻠﺒﻨﺔ ﺍﻷﻭﱃ ﰲ ﺃﻱ ﺑﻨﺎﺀٍ ،ﻛﻠﹼﻤﺎ ﺃﲝﺮﻧﺎ ﺃﻛﺜﺮ
ﰲ ﻋﻤﻖﹺ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺒﹺﻨﺎﺀ ..ﻓﻜﻮﻥﹸ ﺍﳊﺮﻑ ﻟﺒﻨﺔﹰ ﰲ ﺑﻨﺎﺀ ﺍﻟﻜﻠﻤﺔ ،ﻳﻘﺘﻀﻲ ﺃﻥﱠ ﺣﺪﻭﺩ ﺍﳌﻌـﺎﱐ
ﻭﺍﻟﺪﻻﻻﺕ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻌﺪﺩ ﺍﳊﺮﻭﻑ – ﻟﻠﻨﺺ ﺫﺍﺗﻪ – ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﻭﺃﻋﻤﻖ ﺑﺎﻟﻨﺴـﺒﺔ ﻟﻠﺤـﺪﻭﺩ
ﻭﺍﳌﻌﺎﱐ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻌﺪﺩ ﺍﻟﻜﻠﻤﺎﺕ ..
..ﻓﻔﻲ ﺣﲔ ﺃﻥﹼ ﺍﻟﻜﻠﻤﺔﹶ ﻭﺍﺣﺪﺓﹸ ﻭﺻﻒ ﻭﺗﺴﻤﻴﺔ ،ﻧﺮﻯ ﺃﻥﱠ ﺍﳊﺮﻑ ﻭﺍﺣﺪﺓﹸ ﺗﺼـﻮﻳﺮ ..
ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺘﻨﺎﻇﺮ ﰲ ﺗﺼﻮﻳﺮﹺ ﺍﻟﺪﻻﻻﺕ ﺍﻟﱵ ﳛﻤﻠﹸﻬﺎ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱡ ،ﻳﻨﻌﻜﺲ ﺗﻨﺎﻇﺮﺍﹰ ﰲ ﳎﻤﻮﻉﹺ
ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﻣﺎ ﺑﲔ ﺭﻛﻨﻴﻪ ﺍﳌﺘﻨﺎﻇﺮﻳﻦ ..
) “W‰èd ¡ Ïm‹Ïù ¡ |=÷ƒu‘ Ÿw Ü=»tGÅ6ø9$# y7Ï9ºsŒ ..ﻟﻨﻨﻈﺮ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ..
] ( z`ŠÉ)-FßJù=Ïj9ﺍﻟﺒﻘﺮﺓ ... [ ٢ :ﻫﺬﻩ ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔﹸ ﻣﻜﹶﻮﻧﺔﹲ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﺍﻟﺮﻛﻦ
ﺍﻷﻭﻝﹸ ﻫﻮ ، ( ¡ |=÷ƒu‘ Ÿw Ü=»tGÅ6ø9$# y7Ï9ºsŒ ) :ﻭﻳﺒﻴﻦ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥﹶ ﺍﻟﻜﺮﱘ ﻫﻮ ﺍﻟﻜﺘﺎﺏ ﺍﻹﳍﻲ،
ﻻ ﺭﻳﺐ ﰲ ﺫﻟﻚ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻫﻮ ، ( z`ŠÉ)-FßJù=Ïj9 “W‰èd ¡ Ïm‹Ïù ) :ﻭﻳﺒﻴﻦ ﺃﻧﻪ ﳛﺘﻮﻯ ﻫﺪﻯ
ﻟﻠﻤﺘﻘﹼﲔ .....ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺗﻨﺎﻇﺮ ﺗﺎﻡ ، ﻓﺎﻟﻜﺘﺎﺏ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺮﻳﺐ ﻫﻮ ﻫﺪ
ﻯ
ﻟﻠﻤﺘﻘﲔ ،ﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ﻓﺈﻥﹼ ﺍﳍﺪﻯ ﺍﻟﺬﻱ ﻳﺒﺤﺚ ﻋﻨﻪ ﺍﳌﺘﻘﻮﻥ ﳏﺘﻮﻯ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏﹺ ﻷﻧﻪ
ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺮﻳﺐ ..ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ،ﻳﻨﻌﻜﺲ ﺗﻨﺎﻇﺮﺍﹰ ﰲ ﳎﻤﻮﻉ ﺍﳊﺮﻭﻑ
ﺍﳌﺮﺳﻮﻣﺔ ﻣﺎ ﺑﲔ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
| ƒ÷ ‘u w
= ¡ ( = ١٣ﺣﺮﻓﺎﹰ Ü »Gt 6
= Ÿ Å 9ø #$ 7
) y 9Ï ºŒs
..ﻓﺎﻟﻘﺮﺁﻥﹸ ﺍﻟﻜﺮﱘ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺮﻳﺐ ، ﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ﻻ ﻳﻮﺟﺪ ﻛﺘﺎﺏ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺮﻳـﺐ
ﺳﻮﻯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
) y7Ï9ºsŒ ..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻛﻠﻤﺔ ( ¡ Ïm‹Ïù ) :ﺟـﺎﺀ ﺕ ﰲ ﺍﳌﺴـﺄﻟﺔ ﺍﻷﻭﱃ :
= ¡ ( = ١٣ﺣﺮﻓﺎﹰ ١٣ = ( `z Š)É F- Jß =ù 9jÏ “‰W dè ¡ mÏ ‹ùÏ ) ..ﺣﺮﻓﺎﹰ ..ﺟﺎﺀﺕ
| ƒ÷ ‘u w Ü »Gt 6
= Ÿ Å 9ø #$
ﻟﺘﺆﻛﹼﺪ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥﹶ ﺍﻟﻜﺮﱘ ﳛﻮﻱ ﻫﺪﻯ ﻟﻠﻤﺘﻘﲔ ) ..... ( z`ŠÉ)-FßJù=Ïj9 “W‰èd ¡ Ïm‹Ïùﻭﺟﺎﺀ ﺕ ﰲ
= ¡ ٨ = ( ¡ mÏ ‹ùÏﺣـﺮﻭﻑ
| ƒ÷ ‘u w Ü »Gt 6
= ( = ٨ﺣﺮﻭﻑ Ÿ ) .. Å 9ø #$ 7
ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ y 9Ï ºŒs ) :
..ﺟﺎﺀﺕ ﻟﺘﻨﻔﻲ ﻋﻨﻪ ﺍﻟﺮﻳﺐ ) ..... ( ¡ Ïm‹Ïù ¡ |=÷ƒu‘ Ÿwﻓﺪﺧﻮﳍﺎ ﰲ ﻛﻞﹼ ﻣﺴﺄﻟﺔ ﻳﻌﻄﻲ ﺣـﺪﺍﹰ
ﺟﺪﻳﺪﺍﹰ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ..ﻭﻫﻨﺎ ﺟﺎﻧﺐ ﻣﻦ ﺟﻮﺍﻧﺐ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﱐ ،ﻛﻮﻧﻪ ﻗﻮﻝﹶ ﺍﷲ
ﺗﻌﺎﱃ ..ﻭﻫﺬﺍ ﻳﺆﻛﹼﺪ ﺻﺤﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ،ﺑﺄﻥﱠ ﻫﻨﺎﻙ ﺣﺪﺍﹰ ﺟﺪﻳﺪﺍﹰ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﻟـﺪﻻﻻﺕ
ﻋﻨﺪ ﻛﻞﱢ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ..
ﻭﺣﺘﻰ ﻧﺴﺘﻄﻴﻊ ﺇﺩﺭﺍﻙ ﺻﻮﺭﺓ ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺪ ﻛﻠﻤـﺔ ) ‘( ¡ |=÷ƒu
ﻭﻣﻦ ﰒﹼ ﻗﺮﺍﺀﺓ ﺑﻘﻴﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،ﻭﻹﺩﺭﺍﻙ ﺻﻮﺭﺓ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺪ ﻛﻠﻤﺔ
! ( ( ] ﺍﻟﻨﺴﺎﺀ ١١ = [ ٨٠ :ﺣﺮﻓﺎﹰ
© #$ í
t $Û ) ô
s &r ‰ ) s ùs
..ﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻫﻮ ﻭﺭﻭﺩ ﺻﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ) ( tAqß™§•9$#ﺩﻭﻥ ﺃﻱ ﺻﻔﺔ ﺃﹸﺧﺮﻯ
،ﻓﺎﷲ ﺗﻌﺎﱃ ﱂ ﻳﻘﻞ :ﻣﻦ ﻳﻄﻊ ﺍﻟﻨﱯ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ ،ﻭﱂ ﻳﻘﻞ :ﻣﻦ ﻳﻄﻊ ﳏﻤﺪﺍﹰ ﻓﻘﺪ ﺃﻃﺎﻉ
ﺍﷲ ..ﻓﻮﺭﻭﺩ ﺻﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻣﺘﻌﻠﹼﻘﺔﹰ ﺑﺄﻣﺮ ﺍﻟﻄﺎﻋﺔ ﷲ ﺗﻌﺎﱃ ،ﻫﻮ ﻧﺎﻣﻮﺱ ﻗﺮﺁﱐﱞ ،ﻓﺄﻣﺮ ﺍﻟﻄﺎﻋﺔ
ﷲ ﺗﻌﺎﱃ ﻻ ﻳﺄﰐ ﺇﻻﱠ ﻣﺘﻌﻠﹼﻘﺎﹰ ﺑﺼﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺩﻭﻥ ﻏﲑﻫﺎ ..ﻭﻗﺪ ﺑﻴﻨﺖ ﺫﻟﻚ ﻭﺍﳊﻜﻤﺔ ﻣﻨﻪ
ﺑﺸﻜﻞﹴ ﺟﻠﻲ ﰲ ﺑﻌﺾ ﻛﺘﱯ ﺍﻷُﺧﺮﻯ ..
ﺇﻥﱠ ﺻﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺗﻌﲏ ﲪﻞ ﻣﻮﺿﻮﻉ ﺍﻟﺮﺳﺎﻟﺔ ) ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ( ﻣﻦ ﻣﺮﺳﻞ ) ﻫﻮ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ( ﺇﱃ ﻣﺮﺳﻞ ﺇﻟﻴﻬﻢ ) ﻫﻢ ﺍﳌﻜﻠﹼﻔﻮﻥ ( ..ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻲ ﻣﺮﺍﺩ ﺍﷲ
ﺗﻌﺎﱃ ،ﻓﺈﻥﱠ ﺍﺗﺒﺎﻉ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻮ ﻋﲔ ﻃﺎﻋﺔ ﻣﺮﺳﻠﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..ﻭﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﰲ
ﺍﻟﺘﻨﺎﻇﺮ ﺑﲔ ﺭﻛﲏ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ..
ﻓﻤﻦ ﻳﺘﺒﻊ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺍﻟﺮﺳﻮﻝ ، ( tAqß™§•9$# ÆìÏÜム`¨B ) rﻓﻘﺪ ﺃﻃﺎﻉ
ﻣﺮﺍﺩ ﻣﺮﺳﻞ ﻣﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ) .. ( ( ©!$# tí$sÛr& ô‰s)sùﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ﻓﺈﻥﱠ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ،
ﺗﻘﺘﻀﻲ ﺍﺗﺒﺎﻉ ﻣﻨﻬﺠﻪ ﺍﻟﺬﻱ ﳛﻤﻠﻪ ﺭﺳﻮﻟﻪ .. r
..ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ﺗﺼﻮﺭ ﺻﻔﺔﹰ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﷲ ﺗﻌﺎﱃ ،ﻓﻬﻮ ﺟﻞﱠ
ﻭﻋﻼ ﺃﲰﻰ ﻣﻦ ﺃﻥ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ ﻭﻣﻦ ﺃﻥ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ﺍﳊﻮﺍﺱ ..ﻭﺇﻥﱠ ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﻷﺑﺼﺎﺭ
ﻟﻪ ﺟﻞﹼ ﻭﻋﻼ ﻻ ﻳﻌﲏ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻣﻮﺟﻮﺩﺍﹰ ،ﺑﻞ ﺍﻟﻌﻜﺲ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ،ﻓﻌﺪﻡ ﻗﺪﺭﺓ
ﺍﳊﻮﺍﺱ ﻭﺍﻷﺑﺼﺎﺭ ﻋﻠﻰ ﺇﺩﺭﺍﻛﻪ ﻫﻮ ﺩﻟﻴﻞ ﺇﻟﻮﻫﻴﺘﻪ ﺟﻞﹼ ﻭﻋﻼ ،ﻭﺩﻟﻴﻞ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻘﺔ
ﺍﻟﱵ ﻳﺘﺼﻒ ﺎ ،ﻓﻠﻮ ﺍﺳﺘﻄﺎﻋﺖ ﻫﺬﻩ ﺍﻷﺑﺼﺎﺭ ﺃﻥ ﺗﺪﺭﻛﻪ ،ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻧﻪ ﺃﺻﺒﺢ ﻣﻘﺪﻭﺭﺍﹰ ﻋﻠﻴﻪ
،ﻭﺃﻥﱠ ﺍﳌﺨﻠﻮﻕ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﳛﻴﻂ ﺑﺼﻔﺔ ﻣﻦ ﺻﻔﺎﺗﻪ ﻋﺰ ﻭﺟﻞ ،ﻭﻫﺬﺍ ﻳﺘﻨﺎﰱ ﻣﻊ ﺻﻔﺎﺕ
ﺍﻹﻟﻮﻫﻴﺔ ..ﻫﺬﺍ ﻣﺎ ﻧﺮﺍﻩ ﺟﻠﻴﺎﹰ ﰲ ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﺑﲔ ﺭﻛﲏ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
] ( •ã »Áﺍﻷﻧﻌﺎﻡ ١٣ = [ ١٠٣ :ﺣﺮﻓﺎﹰ
{ | /ö
F #$ mç 2
à ‘Í ‰
ô ?è w
) ž
ﻓﺎﷲ ﺗﻌﺎﱃ ﻻ ﺗﺪﺭﻛﻪ ﺍﻷﺑﺼﺎﺭ ،ﻭﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧﻪ ﻟﻴﺲ ﻣﻮﺟﻮﺩﺍﹰ ﻛﻤﺎ ﺑﻴﻨﺎ ،ﻭﻟﺬﻟﻚ ﻳﺄﰐ
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻟﻴﺒﻴﻦ ﻟﻨﺎ ﺃﻧﻪ ﺟﻞﹼ ﻭﻋﻼ ﻫﻮ ﻳﺪﺭﻙ ﻫﺬﻩ ﺍﻷﺑﺼﺎﺭ ..
ﻭﻣﺎ ﻧﺮﺍﻩ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺃﻧﻬﺎ ﱂ ﺗﺄﺕ ﻋﻠﻰ ﺍﻟﺸﻜﻞ ) ﻻ ﺗﺪﺭﻛﻮﻧﻪ ﺑﺄﺑﺼـﺎﺭﻛﻢ ﻭﻫـﻮ
ﻳﺪﺭﻛﻜﻢ ﺑﺒﺼﺮﻩ ( ،ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﻛﺎﻟﻜﻠﻴﺎﺕ ﺍﻟﱵ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺩﻱ ،ﺇﻧﻤﺎ ﻫـﻮ
ﻓﻮﻕ ﺍﻟﻜﻠﻴﺎﺕ ،ﻭﺇﻟﻴﻪ ﺗﻌﻮﺩ ﻫﺬﻩ ﺍﻟﻜﻠﻴﺎﺕ ..ﻭﻟﺬﻟﻚ ﺣﱴ ﻫﺬﻩ ﺍﻷﺑﺼﺎﺭ ﺍﻟﱵ ﺗﺪﺭﻙ ﺍﻟﻜﻠﻴﺎﺕ
ﻻ ﺗﺪﺭﻛﻪ ﺟﻞﹼ ﻭﻋﻼ ،ﻭﻫﻮ ﻳﺪﺭﻙ ﻟﻴﺲ ﻭﺟﻮﺩﻧﺎ ﻓﺤﺴﺐ ،ﻭﺇﻧﻤﺎ ﻳﺪﺭﻙ – ﺃﻳﻀﺎﹰ – ﺍﻷﺑﺼﺎﺭ
) çmà2Í‘ô‰è? žw ﺍﻟﱵ ﻧﺪﺭﻙ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻜﻠﻴﺎﺕ ،ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴـﺔ ﻫـﻲ :
.. ( ( t•»|Áö/F{$# à8Í‘ô‰ãƒ uqèdur ã•»|Áö/F{$#
..ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ﺗﺼﻮﺭ ﺍﻟﺴﺒﻴﻞ ﻟﻠﻬﺪﺍﻳﺔ ،ﻓﺎﻹﺳﻼﻡ ) ﺍﳋﻀﻮﻉ ﺍﻟﻜﺎﻣﻞ ﳌﺮﺍﺩ ﺍﷲ
ﺗﻌﺎﱃ ( ﻭﺍﳍﺪﺍﻳﺔ ﳘﺎ ﺭﻛﻨﺎ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
™ ] ( #( qJß =nﺁﻝ ﻋﻤﺮﺍﻥ ٩ = [ ٢٠ :ﺣﺮﻭﻑ
ó &r b
) ÷ *Î ùs
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺒﻴﻦ ﺃﻥﱠ ﺍﻟﺸﺮﻙ ﺃﻣﺮ ﻻ ﻳﻐﺘﻔﹶﺮ ،ﻭﻫﻮ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﻫﺬﻩ ﺍﳌﻐﻔﺮﺓ ،ﻭﺍﻟﺮﻛﻦ
ﺍﻟﺜﺎﱐ ﻳﺒﻴﻦ ﺃﻥﱠ ﻣﺎ ﺩﻭﻥ ﺍﻟﺸﺮﻙ ﻫﻮ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ،ﻭﳝﻜﻦ ﻏﻔﺮﺍﻧﻪ ،ﺷﺮﻳﻄﺔ ﺣﺼﻮﻝ
ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﻟﻐﻔﺮﺍﻥ ..ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﻛﻠﻤﺔ ) „ ( x8uŽô³çﺗﺮﺩ ﺑﺼﻴﻐﺔ ﺍﳌﻀﺎﺭﻉ ،
ﲟﻌﲎ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﺍﻟﺸﺮﻙ ﻭﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻪ ..
ﻓﺎﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺮﺳﻢ ﳎﺎﻝ ﻣﺎ ﻫﻮ ﺧﺎﺭﺝ ﺣﺪﻭﺩ ﺍﳌﻐﻔﺮﺓ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻥﱠ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﻳﻐﻔﺮ ،ﻓﻬﻨﺎﻙ ﻣﺎ ﻫﻮ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﳊﺪﻭﺩ ﻭﻫﻮ ﻣﺎ ﺩﻭﻥ ﺍﻟﺸﺮﻙ ..ﻭﺍﻟﺮﻛﻦ
ﺍﻟﺜﺎﱐ ﻳﺒﻴﻦ ﺃﻥﱠ ﻫﻨﺎﻙ ﳎﺎﻻﹰ ﳌﻐﻔﺮﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺇﻥ ﺷﺎﺀ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃﻧﻪ ﻻ
ﺣﺪﻭﺩ ﳍﺬﻩ ﺍﳌﻐﻔﺮﺓ ،ﻓﻬﻨﺎﻙ ﺣﺪ ﻻ ﻳﻐﺘﻔﺮ ﻭﻫﻮ ﺍﻟﺸﺮﻙ ..ﻓﺎﻟﺮﻛﻨﺎﻥ ﻣﺘﻜﺎﻣﻼﻥ ﰲ ﺗﺼﻮﻳﺮ
ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻭﻣﺘﻨﺎﻇﺮﺍﻥ ﺑﺎﻟﻨﺴﺒﺔ ﳊﺪﻭﺩﻫﺎ ،ﻟﺬﻟﻚ ﳒﺪ ﺃﻥﱠ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ
ﺟﺎﺀﺕ ﻣﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ..
..ﻭﰲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱢ ﺍﻟﺘﺎﱄ ( Ó‰ƒÏ‰tn tPöqu‹ø9$# x8ã•|Át7sù x8uä!$sÜÏî y7Ytã $uZøÿt±s3sù ) ..
] ﻕ .. [ ٢٢ :ﻧﺮﻯ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻓﹶﻜﹶﺸﻒ ﺍﻟﻐﻄﺎﺀِ ﰲ ﺍﻵﺧﺮﺓ ﳚﻌﻞﹸ ﺑﺼﺮ ﺍﻹﻧﺴﺎﻥ
ﺣﺪﻳﺪﺍﹰ ،ﻭﻫﻮ ﺎﻳﺔﹸ ﺍﻟﻐﻔﻠﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ،ﻭﻣﻦ ﺟﹺﻬﺔ ﺃﺧﺮﻯ ﻣﺎ ﻛﺎﻥ ﺑﺼﺮ
ﺍﻹﻧﺴﺎﻥ ﻟﻴﻜﻮﻥ ﺣﺪﻳﺪﺍﹰ ﻟﻮﻻ ﻛﹶﺸﻒ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺫﻟﻚ ﺍﻟﻐﻄﺎﺀ ..
..ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ،ﻧﺮﺍﻩ ﺗﻨﺎﻇﺮﺍﹰ ﰲ ﻣﺠﻤـﻮﻉﹺ ﺍﳊـﺮﻭﻑ ﺍﳌﺮﺳـﻮﻣﺔ
ﺍﳌﺼﻮﺭﺓ ﻟﻜﻞﱢ ﺭﻛﻦﹴ ﻣﻦ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
١٤ = ( 8ﺣﺮﻓﺎﹰ
x äu $! Ü Ï 7
s î y Yã ø ±
t $Zu ÿ t 3
) s ùs
١٤ = ( ‰Ó ƒ‰Ï nﺣﺮﻓﺎﹰ
t Pt qö ‹u 9ø #$ 8
x •ã Á
) | 7t ùs
ﻭﻟﻨﻨﻈﺮ ﰲ ﺭﻛﲏ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
) ] ( on “¨ èÏ 9ø #$ ‰ß ƒ•Ì ƒã bt %.x `Btﻓﺎﻃﺮ ١٤ = [ ١٠ :ﺣﺮﻓﺎﹰ
] ( 4 $è· ‹HÏ ds oä •¢ èÏ 9ø #$ Tﻓﺎﻃﺮ ١٤ = [ ١٠ :ﺣﺮﻓﺎﹰ
) ¬ ùs
ﳒﺪﳘﺎ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..ﻓﺎﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻫﻮ ﺍﺳﺘﻔﺴﺎﺭ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻫﻮ
ﺇﺟﺎﺑﺘﻪ ،ﻭﳘﺎ ﻳﻜﻮﻧﺎﻥ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺰﺓ ﻭﳌﻦ ﺍﻟﻌﺰﺓ ،ﻭﻟﺬﻟﻚ ﳒﺪ ﺃﻥﱠ ﺭﻛﲏ ﻫﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﻗﺪ ﺭﲰﺎ ﺑﻨﺼﻴﺐﹴ ﻣﺘﺴﺎﻭﹴ ﻣﻦ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﻟﻨﻨﻈﺮ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﺎﻟﻴﺔ ..
] ( o× qu zﺍﳊﺠﺮﺍﺕ ١٦ = [ ١٠ :ﺣﺮﻓﺎﹰ
÷ )Î b
t qZã BÏ s÷ J
ß 9ø #$ $J
) y R¯ )Î
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﺗﻀﻲﺀ ﺻﻮﺭﺗﻪ ﺣﻘﻴﻘﺔ ،ﻫﻲ ﺃﻥﱠ ﺍﳌﺆﻣﻨﲔ ﺇﺧﻮﺓ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﺗﻀﻲﺀ
ﺻﻮﺭﺗﻪ ﺃﻣﺮﺍﹰ ﺇﳍﻴﺎﹰ ،ﻫﻮ ﺍﻹﺻﻼﺡ ﺑﲔ ﻫﺆﻻﺀ ﺍﻹﺧﻮﺓ ،ﻭﺑﺎﻟﺘﺎﱄ ﺍﻹﺻﻼﺡ ﺑﲔ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ،
ﻷﻧﻬﻢ ﲨﻴﻌﺎﹰ ﺇﺧﻮﺓ ..ﻭﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ،ﻧﺮﺍﻩ ﻳﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ
ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ) ﺍﳊﺮﻭﻑ ( ..
ﻭﻟﻨﻨﻈﺮ ﰲ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
( ] ﺍﻟﺮﻋﺪ ١٨ = [ ١١ :ﺣﺮﻓﺎﹰ ) B qö
Q s /Î $Bt Žç •iÉ ót ƒã w
! Ÿ ž
© #$ c ) )Î
¦ ] ( 3 Nö kÍﺍﻟﺮﻋﺪ ١٨ = [ ١١ :ﺣﺮﻓﺎﹰ
Å ÿ
à R'r /Î $Bt #( rŽç •iÉ ót ƒã Ó
4 L® m
) y
ﺇﻧﻬﺎ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻓﺤﺘﻰ ﻳﻐﻴﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﺎ ﺑﻘﻮﻡ
،ﻫﻨﺎﻙ ﺷﺮﻁ ﻫﻮ ﺃﻥ ﻳﻐﻴﺮﻭﺍ ﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ ،ﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ﺇﺫﺍ ﺃﺭﺍﺩ ﻗﻮﻡ ﺃﻥ ﻳﺘﻐﻴﺮ ﻣﺎ ﻢ ،
ﻓﻤﺎ ﻋﻠﻴﻬﻢ ﺇﻻﹼ ﺃﻥ ﻳﻐﻴﺮﻭﺍ ﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ ،ﻓﺎﻟﺮﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﻭﻳﺼﻮﺭﺍﻥ ﺭﻛﲏ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ..
ﻟﺬﻟﻚ ﳒﺪ ﺃﻥﱠ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻳﺮﺳﻢ ﺭﻛﻨﻴﻬﺎ ﺑﺸﻜﻞﹴ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ
ﻟﻮﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ) ﺍﳊﺮﻭﻑ ( ..
ﻭﻟﻨﻨﻈﺮ ﰲ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
! ] ( Nö 3ä Yãtﺍﻷﻧﻔﺎﻝ ١٤ = [ ٦٦ :ﺣﺮﻓﺎﹰ
ª #$ # ¤ z
y ÿ ) z »«t 9ø #$
` y
ﺇﻥﱠ ﲣﻔﻴﻒ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ ﻣﻦ ﺟﻬﺔ ،ﻭﻋﻠﻤﻪ ﺍﻟﻜﺎﺷﻒ ﻋﺰ ﻭﺟﻞ ﺑﻀﻌﻔﻬﻢ ﻣﻦ ﺟﻬﺔ
ﺃﹸﺧﺮﻯ ،ﳘﺎ ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ
ﺟﺎﺀ ﻣﺘﻨﺎﻇﺮﺍﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺮﻛﻨﻴﻬﺎ ..
ﻭﻟﻨﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
| ‹ø ót 9ø #$ N
= ( ] ﺍﻷﻋﺮﺍﻑ ١٥ = [ ١٨٨ :ﺣﺮﻓﺎﹰ ã =n ã
ô &r M
) à Z.ä qö 9s ru
ﺇﻧﻬﺎ ﺻﻮﺭﺓ ﻳﻨﻘﻠﻬﺎ ﺍﻟﻨﱯ r ﻋﱪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻟﻨﺎﺱ ،ﻭﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﺑﲔ ﺭﻛﲏ ﻫﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﻭﺍﺿﺢ ،ﻓﻌﺪﻡ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻳﻘﺘﻀﻲ ﻋﺪﻡ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﺍﳋﲑ ،ﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ﻓﺈﻥﱠ
ﻋﺪﻡ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﺍﳋﲑ ﺇﻧﻤﺎ ﻫﻮ ﻟﻌﺪﻡ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ..ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ ﳍﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﺟﺎﺀ ﺑﻮﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻣﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺮﻛﻨﻴﻬﺎ ..
ﻭﻟﻨﻨﻈﺮ ﰲ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
@ ] ( #‰Y JdÏ èy Gt B• $YY BÏ s÷ Bãﺍﻟﻨﺴﺎﺀ ١٨ = [ ٩٣ :ﺣﺮﻓﺎﹰ
) ö Fç
) ø ƒt `Bt ru
ﺇﻧﻤﺎ ﳘﺎ ﻋﻤﻞﹲ ﻭﻧﺘﻴﺠﺘﻪ ،ﻭﳘﺎ ﺭﻛﻨﺎ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ
ﻳﺮﲰﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻣﺘﻨﺎﻇﺮﺓ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ﺍﳌﹸﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻭﺇﱃ ﺍﻧﻌﻜـﺎ ﹺ
ﺱ
ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﹸﺮﹺ ﰲ ﳎﻤﻮﻉﹺ ﺣﺮﻭﻑ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
« ٣٨ = ( ä> Óóﺣﺮﻓﺎﹰ
x ’ûÎ N
ö kå ]÷ BÏ M © ó 9© $èY ‹u
¡ | Ï #( qRç %.x ru N
ö kå ]s ƒŠÏ #( q%è •§ ùs û Ï !© #$ b
t ï% ) ¨ )Î
......ﻭﺩﺍﺧﻞﹶ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻧﺮﻯ ﻣﺴﺄﻟﺔﹰ ﻣﻜﻮﻧﺔﹰ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﺃﻳﻀﺎﹰ ..
© ٢٧ = ( $èY ‹uﺣﺮﻓﺎﹰ
Ï #( qRç %.x ru N
ö kå ]s ƒŠÏ #( q%è •§ ùs û Ï !© #$ b
t ï% ) ¨ )Î
{ ] ( ( Nö 3ä R¯ ‰y ƒ—Îﺇﺑﺮﺍﻫﻴﻢ ٨ = [ ٧ :ﺣﺮﻭﻑ
) V
ﺍﻟﺸﻜﺮ ﻳﺴﺒﺐ ﺍﻟﺰﻳﺎﺩﺓ ،ﻭﺍﻟﺰﻳﺎﺩﺓ ﻫﻲ ﻧﺘﻴﺠﺔ ﺍﻟﺸﻜﺮ ،ﻓﻬﻤﺎ ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﳌﺴﺄﻟﺔ
ﻭﺍﺣﺪﺓ ،ﻟﺬﻟﻚ ﺟﺎﺀ ﺭﲰﻬﻤﺎ ﻣﺘﺴﺎﻭﻳﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﳊﺼﺔ ﻛﻞﱟ ﻣﻨﻬﻤﺎ ﻣﻦ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ
ﺍﻟﻘﺮﺁﱐ ..
ﻭﻟﻨﻨﻈﺮ ﰲ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
] ( ¾nÍ ‰Ï K÷ tp 2¿ xﺍﻹﺳﺮﺍﺀ ١٩ = [ ٤٤ :ﺣﺮﻓﺎﹰ
¡ ß 7mÎ
| „ç w
ž )Î ä> Ó
« ó
) x `BiÏ b)Î ru
] ( 3 Nö gß sﺍﻹﺳﺮﺍﺀ ١٩ = [ ٤٤ :ﺣﺮﻓﺎﹰ
¡ y ‹6Î
ó @n b ) ß
t qg ø ?s w
s ÿ ) Å »9s ru
ž `3
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﺼﻮﺭ ﻟﻨﺎ ﺣﻘﻴﻘﺔ ﻏﲑ ﻭﺍﻗﻌﺔ ﲢﺖ ﺣﻮﺍﺳﻨﺎ ،ﻓﺠﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺗﺴﺒﺢ ﲝﻤﺪ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﳓﻦ ﻻ ﻧﻔﻘﻪ ﻫﺬﺍ ﺍﻟﺘﺴﺒﻴﺢ ،ﻓﺘﺴﺒﻴﺢ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ،ﻭﻋﺪﻡ ﻓﻘﻪ ﺍﻹﻧﺴﺎﻥ
ﻟﺬﻟﻚ ،ﳘﺎ ﺭﻛﻨﺎﻥ ﻣﺮﺗﺒﻄﺎﻥ ﻣﻊ ﺑﻌﻀﻬﻤﺎ ﺍﺭﺗﺒﺎﻃﺎﹰ ﺗﺎﻣﺎﹰ ،ﻭﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ،ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ
ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ﺍﳌﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﻳﺮﲰﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺸﻜﻞﹴ ﻣﺘﻨﺎﻇﺮﹴ ﲤﺎﻣﺎﹰ ..
)no4qn=¢Á9$# ÉOÏ%r&ur ’ÎTô‰ç6ôã$$sù O$tRr& HwÎ) tm»s9Î) Iw ª!$# $tRr& ûÓÍ_¯RÎ ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ..
! ] ( ü“Ì•ò2Ï%Îﻃـﻪ .. [ ١٤ :ﻓﻘﻮﻟﹸﻪ ﺗﻌﺎﱃ ( ª!$# $tRr& ûÓÍ_¯RÎ) ) :ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﺟﻞﹼ ﻭﻋﻼ ﻻ ﺇﻟﻪ
ﺇﻻﹼ ﻫﻮ ،ﻭﻫﺬﺍ ﻣﺎ ﺗﺼﻮﺭﻩ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ ) .. ( O$tRr& HwÎ) tm»s9Î) Iw
ﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ﻓﺈﻥﹼ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ ، ( O$tRr& HwÎ) tm»s9Î) Iw ) :ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﻫﻮ ﺍﷲُ ﺗﻌـﺎﱃ ،
ﻭﻫﺬﺍ ﻣﺎ ﺗﺼﻮﺭﻩ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ .. ( ª!$# $tRr& ûÓÍ_¯RÎ) ) :ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟـﺪﻻﻻﺕ ،
ﻧﺮﺍﻩ ﺗﻨﺎﻇﺮﺍﹰ ﻣﺎ ﺑﲔ ﳎﻤﻮﻉﹺ ﺣﺮﻭﻑ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
H )Î mt »9s )Î w
١١ = ( $O Rt &r wﺣﺮﻓﺎﹰ .. ! ( = ١١ﺣﺮﻓﺎﹰ I ) ..... ) û _Í R¯ )Î
ª #$ $Rt &r Ó
..ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺮﻛﻨﻴﻬﺎ ،ﻟﺮﺃﻳﻨﺎﻫﺎ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝﹶ ﰲ ﻣﺴﺄﻟﺔ ﺟﺪﻳﺪﺓ ﺭﻛﻨﻬﺎ
ﺍﻟﺜﺎﱐ ﻫﻮ ﺑﻘﻴﺔﹸ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ..
H )Î mt »9s )Î w
٢٢ = ( $O Rt &r wﺣﺮﻓﺎﹰ ! I ) û _Í R¯ )Î
ª #$ $Rt &r Ó
ü •Ì 2
“ ( = ٢٢ﺣﺮﻓﺎﹰ ò %
Ï !Î on q4 =n Á
¢ 9#$ O
É %Ï &r ru ’TÎ ‰
ô 6ç ã
) ô $$ ùs
..ﻓﹶﻜﹶﻮﻥﹸ ﺍﷲِ ﺗﻌﺎﱃ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ﺟﻞﹼ ﻭﻋﻼ ،ﻳﻘﺘﻀﻲ ﺃﻥﹾ ﺗﻜﻮﻥﹶ ﺍﻟﻌﺒﺎﺩﺓﹸ ﻭﺇﻗﺎﻣﺔﹸ ﺍﻟﺼﻼ ﺓ
ﺧﺎﻟﺼﺔﹰ ﻟﻪ ...ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ،ﻓﺈﻥﹼ ﺍﻟﻌﺒﺎﺩﺓﹶ ﻭﺇﻗﺎﻣﺔﹶ ﺍﻟﺼﻼﺓ ﻻ ﺗﻜﻮﻥﹸ ﺇﻻﹼ ﷲِ ﺟﻞﹼ ﻭﻋﻼ ،
ﻷﻧﻪ ﻫﻮ ﺍﷲُ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﻫﻮ ..
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﳌﺘﺘﺎﻟﻴﺘﲔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..
! ] ( #“x ãÏ Nö lç ;m #( qRç q3ä ‹u 9jÏ pZ gy 9Ï #äuﻣﺮﱘ ٣٣ = [ ٨١ :ﺣﺮﻓﺎﹰ Â
« #$ c ‹rŠß `BÏ #( r
ä ƒs B
) ª #$ ru
ﺇﻧﻬﻤﺎ ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻳﺼﻮﺭ ﺭﻛﻨﻬﺎ ﺍﻷﻭﻝ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﺗﺨﺬﻭﺍ
ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﺁﳍﺔﹰ ﻳﻌﺒﺪﻭﻢ ،ﻣﺘﺄﻣﻠﲔ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﳍﻢ ﻋﺰﺍﹰ ،ﻭﻳﺼﻮﺭ ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﺍﻟﺮ ﺩ
ﺍﻹﳍﻲ ﻋﻠﻰ ﻫﺆﻻﺀ ،ﻭﻗﺪ ﺟﺎﺀ ﻋﻜﺲ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﲤﺎﻣﺎﹰ ،ﻓﺎﻟﺬﻳﻦ ﺍﺗﺨﺬﻭﻫﻢ ﺁﳍﺔﹰ ﻳﻌﺒﺪﻭﻢ ،
ﺳﻴﻜﻔﺮﻭﻥ ﺑﻌﺒﺎﺩﻢ ،ﻭﺍﻷﻣﻞ ﺍﻟﺬﻱ ﻳﺮﺟﻮﻧﻪ ﻣﻨﻬﻢ ﺑﺄﻧﻬﻢ ﺳﻴﻜﻮﻧﻮﻥ ﳍﻢ ﻋﺰﺍﹰ ،ﺳﻴﺼﺒﺢ
ﻣﻌﻜﻮﺳﺎﹰ ﻭﺳﻴﻜﻮﻧﻮﻥ ﻋﻠﻴﻬﻢ ﺿﺪﺍﹰ ..ﻭﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ﻧﺮﺍﻩ ﻳﻨﻌﻜﺲ ﰲ
ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ) ﺍﳊﺮﻭﻑ ( ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﻮﺟﺪﻧﺎ ﻓﻴﻪ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ
ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
™ ١٥ = ( Nö kÍ EÌ Šy $7t èÏ /Î bt r•ã ÿà 3õ ‹uﺣﺮﻓﺎﹰ
) y
١٥ = ( #‰ƒ Êﺣﺮﻓﺎﹰ
Å N
ö kÍ Žö =n ã t qRç q3
t b ) ä ƒt ru
ﻓﻜﻔﺮﻫﻢ ﺑﻌﺒﺎﺩﻢ ﺟﻌﻠﻬﻢ ﻳﻜﻮﻧﻮﻥ ﻋﻠﻴﻬﻢ ﺿﺪﺍﹰ ،ﻭﻛﻮﻢ ﻋﻠﻴﻬﻢ ﺿﺪﺍﹰ ﺇﻧﻤﺎ ﻛﺎﻥ ﻧﺘﻴﺠ ﹰﺔ
ﻟﻜﻔﺮﻫﻢ ﺑﻌﺒﺎﺩﻢ ،ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﻳﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺮﺳﻢ ﻟﻜﻼ ﺍﻟﺮﻛﻨﲔ ..
ﺇﻥﱠ ﲨﻴﻊ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺴﺎﺑﻘﺔ ﺻﻮﺭﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺸﻜﻞﹴ ﻳﻀﻲﺀ ﺟﻮﻫﺮ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ
ﻭﻣﺮﻛﺰﻫﺎ ،ﳑﺎ ﺃﺩﻯ ﺇﱃ ﻇﻬﻮﺭ ﺭﻛﲏ ﻛﻞﱢ ﻣﺴﺄﻟﺔ ﺑﺸﻜﻞﹴ ﻣﺘﻨﺎﻇﺮﹴ ﲤﺎﻣﺎﹰ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ،ﻭﻫﺬﺍ
ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﻧﺎﺗﺞ ﻋﻦ ﺗﺼﻮﻳﺮ ﺭﻛﲏ ﺍﳌﺴﺄﻟﺔ ﻋﻨﺪﻣﺎ ﻳﺴﻠﱠﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﺮﻛﺰﻫﺎ ،ﻭﺑﺎﻟﺘﺎﱄ
ﻳﺮﺗﺴﻢ ﺭﻛﻨﺎﻫﺎ ﺑﺸﻜﻞﹴ ﻣﺘﻨﺎﻇﺮﹴ ﲤﺎﻣﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ،ﻭﻣﺎ ﻛﺎﻥ ﺫﻟﻚ ﻟﻮﻻ ﺍﻟﻌﻠﻢ
ﺍﳌﻄﻠﻖ ﻟﻘﺎﺋﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﲟﺎﻫﻴﺔ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻭﺟﻮﻫﺮﻫﺎ ،ﻭﻟﻮﻻ ﺻﻔﺎﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﻄﻠﻘﺔ ﺍﻟﱵ
ﳝﻠﻜﻬﺎ ،ﻋﻨﺪ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ..
ﻭﻟﻮ ﺃﺧﺬﻧﺎ ﻣﺴﺄﻟﺔ ﺗﺼﻮﺭ ﻭﺍﻗﻌﺎﹰ ﻣﻌﻴﻨﺎﹰ ،ﻫﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﻭﻋﻨﺪ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ
ﺗﺼﻮﺭ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ،ﻓﺈﻥﱠ ﺃﺣﺪ ﺍﻟﺮﻛﻨﲔ ﻳﻜﻮﻥ ﺃﻗﺮﺏ ﻣﻦ ﺍﻵﺧﺮ ﺩﺭﺟﺔ ،ﺑﺎﻟﻨﺴﺒﺔ ﳌﺮﻛﺰ ﺍﻟﻮﺍﻗﻊ
ﺍﻟﺬﻱ ﺗﺼﻮﺭﻩ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻛﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻳﺼﻮﺭ ﺍﳉﺎﻧﺐ ﺍﻟﻌﺎﻡ ﻣﻨﻬﺎ ،
ﻭﻳﻜﻮﻥ ﺍﻵﺧﺮ ﻣﺼﻮﺭﺍﹰ ﻟﻠﺠﺎﻧﺐ ﺍﳋﺎﺹ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺑﺎﻟﺘﺎﱄ ﻳﺘﻔﺎﺿﻞ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ
ﺬﻩ ﺍﻟﺪﺭﺟﺔ ..ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﻛﻨﲔ ﻳﺼﻮﺭ ﺑﺎﻃﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻳﻜﻮﻥ ﺍﻵﺧﺮ ﻣﺼﻮﺭﺍﹰ
ﻟﻈﺎﻫﺮﻫﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﻳﺘﻔﺎﺿﻼﻥ ﺬﻩ ﺍﻟﺪﺭﺟﺔ ..ﺃﻭ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﺍﻟﺮﻛﻨﲔ ﻣﺼﻮﺭﺍﹰ ﻫﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﻛﻤﺎ ﻳﺮﺍﻫﺎ ﺑﻌﻀﻬﻢ ،ﻭﻳﺼﻮﺭﻫﺎ ﺍﻵﺧﺮ ﻛﻤﺎ ﻳﺮﺍﻫﻢ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ .....ﻭﻫﻜﺬﺍ ،
ﻭﺣﺘﻰ ﻳﻜﻮﻥ ﺍﻟﺘﺼﻮﻳﺮ ﻣﻄﻠﻘﺎﹰ ﳍﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻻ ﺑﺪ ﺃﻥ ﺗﻈﻬﺮ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﻫﺬﺍ
ﺍﻟﺘﺼﻮﻳﺮ ،ﺩﺭﺟﺔﹸ ﺍﻟﺘﻔﺎﺿﻞ ﺍﻟﱵ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻬﺎ ،ﻭﺃﻥ ﺗﻨﻌﻜﺲ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ
ﺍﻷﻭﱃ ) ﺍﳊﺮﻭﻑ ( ،ﻭﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺇﺫﺍ ﻣﻠﻚ ﺍﳌﺼﻮﺭ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺬﻩ ﺍﳌﺴﺎﺋﻞ ،ﻭﻗﺪﺭﺓ
ﻣﻄﻠﻘﺔ ﻋﻠﻰ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ،ﻭﻫﺬﺍ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ
..
ﺇﻥﱠ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ،ﻭﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻔﺎﺿﻠﺔ ﺑﺪﺭﺟﺔ ﻭﺍﺣﺪﺓ ،ﰲ ﺑﺮﻫﺎﻥ ﻫﺬﺍ
ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ،ﻻ ﻳﻌﲏ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺍﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺇﻻﹼ ﻭﻓﻖ ﻫﺬﻳﻦ ﺍﻻﺭﺗﺒﺎﻃﲔ ،ﻭﻻ ﻳﻌﲏ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺗﻔﺎﺿﻞ ﺑﲔ ﺃﺭﻛﺎﻥ ﺍﳌﺴﺎﺋﻞ ﺇﻻﹼ ﺑﺪﺭﺟﺔ
ﻭﺍﺣﺪﺓ ،ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﺽ ﰲ ﺑﺮﻫﺎﻥ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ..
ﻟﻘﺪ ﰎﱠ ﺍﺧﺘﻴﺎﺭ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ﻭﺍﳌﺘﻔﺎﺿﻠﺔ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ،ﻟﻠﱪﻫﻨﺔ ﻋﻠﻰ ﺃﻥﱠ
ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻳﻨﻌﻜﺲ ﲤﺎﻣﺎﹰ ﰲ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ،
ﻭﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﻋﻈﻤﺔ ﺍﳌﺼﻮﺭ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺃﻧﻪ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﻟﻴﺲ
ﺍﻹﺗﻴﺎﻥ ﲟﺜﻞ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺤﺴﺐ ،ﺑﻞ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ ﺃﻳﻀﺎﹰ ﺍﻹﺣﺎﻃﺔ ﲝﺪﻭﺩ
ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻟﺼﻮﺭ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..
...ﻫﺬﻩ ﺁﻳﺔ ﻛﺮﳝﺔ ﺗﺼﻮﺭ ﻣﺴﺄﻟﺔﹰ ﻣﻜﻮﻧﺔﹰ ﻣﻦ ﺭﻛﻨﲔ ..
] ( ( Nö 6ﺍﻷﻋﺮﺍﻑ ٣٢ = [ ١٩٤ :
à 9ä $Ws Bø &r Šî $6t ã
! Ï È rŠß `BÏ c
« #$ b š ã ‰
qã ô ?s û Ï !© #$ b
t ï% ) ¨ )Î
ﺣﺮﻓﺎﹰ
] ( ût ü%Ï ‰Ï »¹ﺍﻷﻋﺮﺍﻑ ٣١ = [ ١٩٤ : ó Fç Z.ä b)Î O
| O ó 6
à 9s #( q6ç ‹f
¡ É Gt
ó Šu =ù ùs N
ö d
è qã
) ã Š÷ $$ ùs
ﺣﺮﻓﺎﹰ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﺣﻘﻴﻘﺔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻢ ،ﻣﺴﻠﱢﻄﺎﹰ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺿﻌﻔﻬﻢ ﻭﻋﺪﻡ ﻗﺪﺭﻢ
ﺑﺸﻜﻞﹴ ﻋﺎﻡ ..ﺃﻣﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻓﺈﻧﻪ ﻳﺼﻮﺭ ﺟﺎﻧﺒﺎﹰ ﺧﺎﺻﺎﹰ ﻣﻦ ﺿﻌﻔﻬﻢ ﻭﻫﻮ ﻋﺪﻡ ﺇﺟﺎﺑﺘﻬﻢ
ﻟﻠﺪﻋﻮﺓ ﺇﺫﺍ ﺩﻋﻮﻫﻢ ..ﻣﻦ ﻫﻨﺎ ﻧﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ﺍﳌﺘﻨﺎﻇﺮﻳﻦ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ
ﻳﺘﻔﺎﺿﻞ ﺃﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧﺮ ﺩﺭﺟﺔ ،ﺗﺘﺒﻊ ﻟﻠﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﺴﻘﻂ ﻣﻦ ﺧﻼﳍﺎ ﺍﻟﻀﻮﺀ ﻟﺘﺼﻮﻳﺮ ﺭﻛﲏ
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻧﺮﻯ ﺃﻥﱠ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﺟﺎﺀﺕ ﻫﻲ ﺍﻷُﺧﺮﻯ ﻣﺘﻔﺎﺿﻠﺔ ﺩﺭﺟﺔ
ﻭﺍﺣﺪﺓ ﺑﲔ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻗﻮﻝﹺ ﺍﷲِ ﺗﻌﺎﱃ ..
) &( !$pkÍ5 šcrçŽÅÇö7ム×ûãüôãr& óOßgs9 ôQr& ( !$pkÍ5 tbqà±ÏÜö7tƒ 7‰÷ƒr& öNçlm; ôQr& ( !$pkÍ5 tbqà±ôJtƒ ×@ã_ö‘r& öNßgs9r
..ﻭﻛﺬﻟﻚ ﻓﺈﻥﹼ ﺍﻷﻋﲔ ﺧﻠﻘﹶﺖ ﻟﻠﺒﺼﺮ ،ﻭﺍﻟﺒﺼﺮ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺎﻷﻋﲔ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻨﺤﻦ
ﺃﻣﺎﻡ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
٩ = ( ( $! kp 5Í cﺣﺮﻭﻑ ..
š rŽç Ç
٩ = ( ûﺣﺮﻭﻑ Å 7ö ƒã ) ..
× üã ã
ô &r O
ó g
ß 9s Q
) ô &r
..ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻣﺴﺄﻟﺔ ﺍﻵﺫﺍﻥ ﻭﺍﻟﺴﻤﻊﹺ ..ﻓﺎﻵﺫﺍﻥﹸ ﺧﻠﻘﹶﺖ ﻟﻠﺴﻤﻊ ،ﻭﺍﻟﺴﻤﻊ ﻻ
ﻳﻜﻮﻥ ﺇﻻﹼ ﻋﻦ ﻃﺮﻳﻖ ﺍﻵﺫﺍﻥ ..
¡ ٩ = ( 3 $kp 5Í bt qèã Jyﺣﺮﻭﻑ ..
٩ = ( cﺣﺮﻭﻑ ó „o ) ..
Ò ó g
#Œs #äu O ) ß 9s P÷ &r
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) & .. ( ( !$pkÍ5 tbqà±ÏÜö7tƒ 7‰÷ƒr& öNçlm; ôQrﻓﻬﻞ ﺍﻷﻳﺪﻱ ﺧﻠﻘﹶﺖ
ﻟﻠﺒﻄﺶ ؟ ،ﺑﺎﻟﺘﺄﻛﻴﺪ ﱂ ﺗﺨﻠﹶﻖ ﺍﻷﻳﺪﻱ ﻣﻦ ﺃﺟﻞ ﺍﻟﺒﻄﺶ ...ﻭﻫﻞ ﺍﻟﺒﻄﺶ ﻻ ﻳﻜﻮﻥ ﺇ ﹼﻻ
ﺑﺎﻷﻳﺪﻱ ؟ ،ﺑﺎﻟﺘﺄﻛﻴﺪ ﺃﻥﱠ ﺍﻟﺒﻄﺶ ﻳﻜﻮﻥ ﺑﻮﺳﺎﺋﻞﹶ ﻟﻴﺴﺖ ﻣﻘﺘﺼﺮﺓﹰ ﻋﻠﻰ ﺍﻷﻳﺪﻱ ...ﻭﻟﺬﻟﻚ
ﻧﺮﻯ ﺗﻔﺎﺿﻼﹰ ﰲ ﳎﻤﻮﻉﹺ ﺣﺮﻭﻑ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻏﲑﹺ ﺍﳌﺘﻨﺎﻇﺮﺓ ..
٩ = ( ( $! kp 5Í bt q±ﺣﺮﻭﻑ ..
à Ü
٨ = ( ‰ﺣﺮﻭﻑ Ï 7ö ƒt ) ..
7 ƒ÷ &r N
ö lç ;m Q
) ô &r
Ïä!$|¡ÎS 4’n?tã Å79xÿsÜô¹$#ur Ï8t•£gsÛur Å79xÿsÜô¹$# ©!$# ¨bÎ) ãNtƒö•yJ»tƒ èpx6Í´¯»n=yJø9$# ÏMs9$s% øŒÎ)ur )
] ( šúüÏJn=»yèø9$#ﻣﺮﱘ [ ٤٢ :
ﺇﻧﻨﺎ ﻧﺮﻯ ﻓﻴﻬﺎ ﺍﳌﺴﺄﻟﺔ :
Ï •t g
] ( 8ﺁﻝ ﻋﻤﺮﺍﻥ ٢٢ = [ ٤٢ :ﺣﺮﻓﺎﹰ £ Û Å 9ÿ
s ru 7 x Ü ! ô #$
s ¹ ¨ )Î N
© #$ b ã ƒt •ö J
) y »ƒt
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻭﺗﻄﻬﲑﻫﺎ ﺑﺸﻜﻞﹴ ﻋﺎﻡ ،ﺃﻣﺎ
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﻳﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﺑﺸﻜﻞﹴ ﺧﺎﺹ ﲟﻘﺎﺭﻧﺘﻬﺎ ﻣﻊ ﻧﺴﺎﺀ ﺍﻟﻌﺎﳌﲔ ..
ﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ﳒﺪﻩ ﻳﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ) ﺍﳊﺮﻭﻑ ( ..
ﻭﻣﺎ ﻧﺮﺍﻩ ﺃﻥﱠ ﺑﺪﺍﻳﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ) ، ( èpx6Í´¯»n=yJø9$# ÏMs9$s% øŒÎ)urﱂ ﺗﺪﺧﻞ ﰲ ﺍﳌﻌﺎﺩﻟﺔ ﺑﲔ
ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺫﻟﻚ ﻛﻮﺎ ﺗﺘﻌﻠﹼﻖ ﺑﻜﻞﱟ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ..
ﻭﻫﺬﻩ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ..
] ( Ngß 9© #ŽZ •ö zﺁﻝ ﻋﻤﺮﺍﻥ ٢٥ = [ ١١٠ :ﺣﺮﻓﺎﹰ
y b
t %3 É »Gt 6
= s 9s @ Å 9ø #$
ã d
÷ &r Æ
š ) Bt #äu qö 9s ru
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻣﻮﺿﻮﻋﺎﹰ ﻣﻌﻴﻨﺎﹰ ﻫﻮ ﺃﻥﱠ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻟﻮ ﺁﻣﻨﻮﺍ ﲟﻨﻬﺞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳋﺎﲤﺔ
ﻟﻜﺎﻥ ﺫﻟﻚ ﺧﲑﺍﹰ ﳍﻢ ،ﺑﻴﻨﻤﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺣﻘﻴﻘﺔ ﺇﳝﺎﻢ ﻭﻧﺴﺒﺔ ﺍﳌﺆﻣﻨﲔ
ﻓﻴﻬﻢ ،ﻣﺼﻮﺭﺍﹰ ﻣﻮﻗﻌﻬﻢ ﻣﻦ ﻣﺴﺄﻟﺔ ﺍﻹﳝﺎﻥ ﺑﺸﻜﻞﹴ ﻋﺎﻡ ،ﻭﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﺮﺳﻢ ﺭﻛﲏ
ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺟﺎﺀﺕ ﻫﻲ ﺍﻷُﺧﺮﻯ ﻣﺘﻔﺎﺿﻠﺔ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ،ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺑﲔ
ﺭﻛﻨﻴﻬﺎ ..
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
` ÷ ] ( bt r•ã .© ‹x ?s /÷ 3ä =ª èy 9s ûÈ üﺍﻟﺬﺍﺭﻳﺎﺕ ٢٨ = [ ٤٩ :ﺣﺮﻓﺎﹰ
) y r÷ —y $Yo
ø =n z
y ä> Ó
« ó eÈ 2
@ x à ) `BÏ ru
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﲨﺎﻋﺔ ﳏﺪﺩﺓ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻣﻮﻗ
ﻒ
ﺧﺎﺹ ﳍﺆﻻﺀ ﻋﻨﺪﻣﺎ ﺗﺴﻮﺭﻭﺍ ﺍﶈﺮﺍﺏ ،ﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﺩﺭﺟﺔ ﺍﻟﺘﻔﺎﺿﻞ ﻫﺬﻩ ﺗﻨﻌﻜﺲ ﰲ
ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﻫﺬﻩ ﺁﻳﺔ ﻛﺮﳝﺔ ﺗﺼﻮﺭ ﻣﺴﺄﻟﺔ ﺑﺮﻛﻨﲔ ﻣﺘﻔﺎﺿﻠﲔ ﺩﺭﺟﺔ ..
) ] ( 3 $¨ZÏB (#râ䧕t7s? $yJx. öNåk÷]ÏB r&§•t6oKoYsù Zo§•x. $oYs9 žcr& öqs9 (#qãèt7¨?$# tûïÏ%©!$# tA$s%urﺍﻟﺒﻘﺮﺓ ١٦٧ :
[ = ٤٧ﺣﺮﻓﺎﹰ
) ] ( Í‘$¨Y9$# z`ÏB tûüÅ_Ì•»y‚Î/ Nèd $tBur ( öNÍköŽn=tæ BNºuŽy£ym öNßgn=»yJôãr& ª!$# ÞOÎgƒÌ•ãƒ y7Ï9ºx‹x.
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻇﺎﻫﺮ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻳﺮﺳﻢ ﺻﻮﺭﺎ ﺣﺴﺐ ﻣﺎ ﻳﺮﺍﻩ ﺍﻟﺒﺸﺮ ،ﺃﻣﺎ
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻓﻴﺼﻮﺭ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺭﺍﲰﺎﹰ ﺻﻮﺭﺎ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ..ﻭﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ﻧﺮﺍﻩ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥﱠ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ – ﺍﳌﺘﻨﺎﻇﺮ ﺗﻨﺎﻇﺮﺍﹰ ﺗﺎﻣﹰﺎ
ﻭﺍﳌﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ – ﺇﻧﻤﺎ ﺟﺎﺀ ﻣﻌﺒﺮﺍﹰ ﻋﻦ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻘﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻋﻦ
ﻗﺪﺭﺗﻪ ﰲ ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﻄﻠﻖ ﳌﺎ ﻳﻌﻠﻤﻪ ﺑﻌﻠﻤﻪ ﺍﳌﻄﻠﻖ ،ﻭﺭﺃﻳﻨﺎ ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺮﺳﻢ
ﻭﺍﻗﻌﺎﹰ ﻣﻌﻴﻨﺎﹰ ﺑﺪﹼﻗﺔ ﲡﻌﻞ ﻣﻦ ﺍﳊﺮﻭﻑ ﺭﻭﺣﺎﹰ ﲢﺮﻙ ﺻﻮﺭﺓ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺬﻱ ﺗﺼﻮﺭﻩ ..ﻓﺎﺭﺗﺒﺎﻁ
ﺍﳊﺮﻑ ﺑﺎﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻟﻴﻌﻄﻴﻬﺎ ﻫﻮﻳﺘﻬﺎ ﺍﳋﺎﺻﺔ ﺎ ،ﻻ ﻳﻘﻞ ﻋﻦ ﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﳉﻤﻠﺔ
ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻟﻴﻌﻄﻴﻬﺎ ﻫﻮﻳﺘﻬﺎ ﺍﳋﺎﺻﺔ ﺎ ..ﻓﻬﺬﻩ ﺍﳉﻤﻠﺔ ﻫﻲ ﺃﺣﺪ ﺭﻛﻨﲔ ،ﻭﻫﺬﺍ ﺍﳊﺮﻑ
ﻳﺪﺧﻞ ﰲ ﻣﻌﺎﺩﻟﺔ ﺍﻟﺘﻮﺍﺯﻥ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ..
ﻣﺎ ﳚﺐ ﺃﻥ ﻧﺪﺭﻛﻪ ﻫﻮ ﺃﻥﱠ ﺍﻟﺘﻨﺎﻇﺮ ﺑﲔ ﺃﺭﻛﺎﻥ ﺍﳌﺴﺎﺋﻞ ﻟﻴﺲ ﳎﺮﺩ ﺃﺭﻗﺎﻡ ﻳﺸﲑ ﺇﻟﻴﻪ ﳎﻤﻮﻉ
ﺍﻟﻮﺍﺣﺪﺍﺕ ﺍﳌﻜﻮﻧﺔ ﻟﻠﻨﺺ ﺍﻟﻘﺮﺁﱐ ..ﺇﻧﻪ ﺗﻨﺎﻇﺮ ﻣﻄﻠﻖ ﰲ ﺭﻭﺡ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ،ﻭﺑﺸﻜﻞﹴ
ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻠﻪ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺗﻨﺎﻇﺮ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ..ﻋﻠﻴﻨﺎ ﺃﻥ
ﻧﺪﺭﻙ ﺫﻟﻚ ﺟﻴﺪﺍﹰ ،ﻭﺑﻌﺪ ﺫﻟﻚ ﻧﻌﻮﺩ ﺇﱃ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﻟﻨﺠﺪﻫﺎ ﻣﻄﺎﺑﻘﺔ ﻭﺑﺸﻜﻞﹴ
ﻣﻄﻠﻖ ﳍﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ..
ﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺣﺪﺓ ﻣﻦ ﻛ ﺍﳌﺴﺎﺋﻞﹺ ﺍﻟﺘﺎﻟﻴﺔ ﰲ ﺁﻳﺔ ﺑﲔ ﺃﺭﻛﺎﻥ ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﺘﻨﺎﻇﺮﹺ ﺍﻟﺘﺎﻡ..
.. ﺍﻟﺘﻮﺑﺔ ( ﻣﻦ ﺳﻮﺭﺓ٩٤ ) ﻫﻲ ﺍﻵﻳﺔ،
ô‰s% öNà6s9 šÆÏB÷sœR `s9 (#râ‘É‹tG÷ès? žw @è% 4 öNÍköŽs9Î) óOçF÷èy_u‘ #sŒÎ) öNä3ö‹s9Î) šcrâ‘É‹tF÷ètƒ )
ﺣﺮﻓﺎﹰ٦٥ = ( 4 Nö 2
à ‘Í $6t z
÷ &r `
ô BÏ !
ª #$ $Rt 'r 6¬ Rt
Nä3ã¥Îm7t^ã‹sù Íoy‰»yg¤±9$#ur É=ø‹tóø9$# ÉOÎ=»tã 4’n<Î) šcr–Št•è? §NèO ¼ã&è!qß™u‘ur öNä3n=yJtã ª!$# “uŽz•y™ur )
.. ﺣﺮﻓﺎﹰ٦٥ = ( bt q=è Jy è÷ ?s Oó Fç Z.ä $Jy /Î
.. ﺣﺮﻓﺎﹰ١١ = ( ! ô %s ) ... ﺣﺮﻓﺎﹰ١١ = ( #( r‘â ‹
ª #$ $Rt 'r 6¬ Rt ‰ É Gt è÷ ?s w
ž @%è )
ﺣﺮﻓﺎﹰ٢٠ = ( Nö 6
à 9s Æ
š BÏ s÷ Rœ `9s #( r‘â ‹
É Gt è÷ ?s w
ž @%è )
.. ﺣﺮﻓﺎﹰ٢٠ = ( 4 Nö 2
à ‘Í $6t z
÷ &r `
ô BÏ !
ª #$ $Rt 'r 6¬ Rt ‰
ô %s )
ﺣﺮﻓﺎﹰ٢٠ = ( ¼&ã !è q™
ß ‘u ru N
ö 3
ä =n J
y ã
t !
ª #$ “Žu •z ™
y ru )
.. ﺣﺮﻓﺎﹰ
ﺍﻟـﱵﺘﻌﻠﱢﻘﺔﹲ ﺑﺎﻟﺪﻻﻻﺕﻬﺎ ﻣ ﻓﻬﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻧ، ﺔﹰ ﺣﻘﻴﻘﺔﹰ ﻗﺮﺁﻧﻴﺔ ﺍﻟﻌﺪﺩﻳ ﺇﻥﱠ ﻛﻮﻥﹶ ﺍﳌﻌﺠﺰﺓ..
ـﺪﻮﺟ ﻣـﻦ ﻻ ﺗﻢ ﻛﻤﺎ ﻳﺘﻮﻫﺼﺎﺩﻓﺎﺕ ﻣﺩﺠﺮ ﻣﺖﺴﻬﺎ ﻟﹶﻴ ﻭﺃﻧ، ﻨﹺﻪ ﺍﻟﻘﺮﺁﱐﱡ ﺑﺒﺎﻃﻠﹸﻬﺎ ﺍﻟﻨﺺﳛﻤ
ﺁﻳﺎﺕﻤﺲ ﺍﻹﺳﺮﺍﺀِ ﺧ ﰲ ﺳﻮﺭﺓ.. ﻭﻟﻨﻘﻒ ﻋﻦ ﻫﺬﺍ ﺍﳌﺜﺎﻝ.. ﳌﻌﺮﻓﺔ ﺍﳊﻘﻴﻘﺔﺔﹸ ﺇﺭﺍﺩﺓﻋﻨﺪﻫﻢ ﺃﻳ
.. ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ.. ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞﹶ ﰲ ﻛﹸﻞﱠ ﺍﻷﺭﺽ ﻟﻨﺎ ﺇﻓﺴﺎﺩﻱﺭﺼﻮﺗ
#vqè=ãæ £`è=÷ètGs9ur Èû÷üs?§•tB ÇÚö‘F{$# ’Îû ¨b߉šøÿçGs9 É=»tGÅ3ø9$# ’Îû Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/ 4’n<Î) !$oYø‹ŸÒs%ur )
(#qß™$yÚsù 7‰ƒÏ‰x© <¨ù't/ ’Í<'ré& !$uZ©9 #YŠ$t6Ïã öNà6ø‹n=tæ $oY÷Wyèt/ $yJßg8s9ré& ߉ôãur uä!%y` #sŒÎ*sù ÇÍÈ #ZŽ•Î6Ÿ2
Nä3»tR÷Šy‰øBr&ur öNÍköŽn=tã no§•x6ø9$# ãNä3s9 $tR÷ŠyŠu‘ ¢OèO ÇÎÈ Zwqãèøÿ¨B #Y‰ôãur šc%x.ur 4 Í‘$tƒÏe$!$# Ÿ@»n=Åz
÷bÎ)ur ( ö/ä3Å¡àÿRL{ óOçFY|¡ômr& óOçFY|¡ômr& ÷bÎ) ÇÏÈ #·Ž•ÏÿtR uŽsYò2r& öNä3»oYù=yèy_ur šúüÏZt/ur 5AºuqøBr'Î/
$yJŸ2 y‰Éfó¡yJø9$# (#qè=äzô‰u‹Ï9ur öNà6ydqã_ãr (#qä«ÿ½Ý¡uŠÏ9 Íot•ÅzFy$# ߉ôãur uä!%y` #sŒÎ*sù 4 $ygn=sù öNè?ù'y™r&
¢ $tRô‰ãã öN›?‰ãã ÷bÎ)ur 4 ö/ä3uHxqö•tƒ br& ö/ä3š/u‘ 4Ó|¤tã ÇÐÈ #·Ž•Î6÷Ks? (#öqn=tã $tB (#rçŽÉi9tFãŠÏ9ur ;o§•tB tA¨rr& çnqè=yzyŠ
ﺃﻥﹼ ﻫـﺬﺍ ﺍﻟﻌـﺪﺩ ﻻ ﺷﻚ.. ( ﻛﻠﻤﺔ٧٥ ) : ﺍﻟﻘﺮﺁﱐﹼ ﻫﻮ ﻫﺬﺍ ﺍﻟﻨﺺ ﻛﻠﻤﺎﺕﺩﺪ ﻋ..
ﺃﻥﹼ ﺩﺍﺧـ ﹶﻞ، ﺇﻟﻴﻪ ﻣﺎ ﻧﺬﻫﺐﺎ ﻳﺆﻛﱢﺪ ﻭﳑ..... ﻪ ﺑﺪﺍﺧﻠﻠﹸﻬﺎ ﺍﻟﻨﺺ ﺍﻟﱵ ﳛﻤ ﺍﳊﻘﻴﻘﺔﹺﺒﻂﹸ ﺑﹺﺴِﺮﻳﺮﺗ
ﻱ ﺑـﲏ ﺇﻓﺴﺎﺩﺍﹰ ﻣﻦ ﺇﻓﺴﺎﺩﺭﻮﺼ ﻛﹸﻞﱞ ﻣﻨﻬﻤﺎ ﻳ، ﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﺭﻦﻧﺔﹰ ﻣﻜﻮﺴﺄﻟﺔﹰ ﻣ ﻣﻫﺬﺍ ﺍﻟﻨﺺ
ﺍﻟـﺬﻱ ﻫـﻮ، ( ٧٥ ) ﻨﻬﻤﺎ ﻫﻮ ﺍﻟﻌﺪﺩ ﻛﹸﻞﱢ ﺭﻛﻦﹴ ﻣ ﺣﺮﻭﻑﺠﻤﻮﻉ ﻭﻧﺮﻯ ﺃﻥﱠ ﻣ، ﺇﺳﺮﺍﺋﻴﻞ
.. ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻫﺬﺍ ﺍﻟﻨﺺ ﻛﻠﻤﺎﺕﳎﻤﻮﻉ
: ﻝﹸ ﻫﻮ ﻗﻮﻝﹸ ﺍﷲِ ﺗﻌﺎﱃ ﺍﻷﻭ ﺍﻟﺮﻛﻦ..
(#qß™$yÚsù 7‰ƒÏ‰x© <¨ù't/ ’Í<'ré& !$uZ©9 #YŠ$t6Ïã öNà6ø‹n=tæ $oY÷Wyèt/ $yJßg8s9ré& ߉ôãur uä!%y` #sŒÎ*sù )
Z qèã ÿ
.. ﺣﺮﻓﺎﹰ٧٥ = ( w ø B¨ #‰
Y ã
ô ru c
š %.x ru 4 ‘Í $ƒt $
eÏ !#$ @ Å
Ÿ »=n z
ﻭﺳـﺎﺣﺔﹸ.. ﻟـﻴﺲ ﻋﺒﺜـﺎﹰ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺﺍﺕ ( ﺛﻼﺙﹶ ﻣﺮ٧٥ ) ﺍﻟﻌﺪﺩ ﺇﻥﹼ ﺗﻜﺮﺍﺭ....
ﻠﹸﻬﺎ ﻫـﺬﺍ ﺍﻟـﻨﺺ ﺍﻟﱵ ﳛﻤ ﺟﻮﻫﺮﹺ ﺍﳊﻘﻴﻘﺔ ﺑﹺﺴﺮ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺭﺑﻂﻟﹶﺔﺎﻭﺤ ﰲ ﻣﻧﺎ ﺗﻜﻤﻦﺍﺟﺘﻬﺎﺩ
ﺍﻟﻘﺮﺁﱐﱡ .....ﻓﻬﻞ ﻳﺸﲑ ﺍﻟﻌﺪﺩ ) ، ( ٧٥ﺇﱃ ﺍﳌﹸﺪﺓ ﺍﻟﺰﻣﻨﻴﺔ ﻹﻓﺴﺎﺩﻫﻢ ؟ ..ﻭﺇﻥﹼ ﻛﺎﻥ ﺍﻷﻣـﺮ
ﻛﺬﻟﻚ ،ﻓﻤﱴ ﻫﻲ ﺑﺪﺍﻳﺔﹸ ﻫﺬﻩ ﺍﳌﹸﺪﺓ ؟ ..ﺃﻡ ﺃﻧﻪ ﻳﺸﲑ ﺇﱃ ﻗﻀﻴﺔ ﺃﹸﺧﺮﻯ ،ﺗﺘﻌﻠﹼﻖ ﺑﺴﺮ ﺇﻓﺴﺎﺩﻫﻢ
؟ ..ﺇﻥﹼ ﺍﻟﺸﻲﺀَ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻧﺴﺘﻄﻴﻊ ﺍﳉﺰﻡ ﺑﻪ ،ﻫﻮ ﻗﻮﻟﹸﻨﺎ :ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ..
ﻭﰲ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻧﺮﻯ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ :
© ٢٩ = ( ‰7 ƒ‰Ïﺣﺮﻓﺎﹰ < 'ù /t ’<Í r' &é $! Zu 9© #ŠY $6t ã
¨ x Ï N
ö 6
à ‹ø =n æ
) t $Yo W÷ èy /t
..ﻭﰲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻧﺮﻯ ﺃﻳﻀﺎﹰ ﻣﺴﺄﻟﺔﹰ ﻣﻜﻮﻧﺔﹰ ﻣﻦ ﺭﻛﻨﲔﹺ ﻣﺘﻨﺎﻇﺮﻳﻦ :
١٤ = ( o; •§ Bt A
t r¨ &r nç q=è z
y Šy $J
y 2
Ÿ ¡ É
١٤ = ( ‰y fﺣﺮﻓﺎﹰ ) .. ó J
y 9ø #$ #( q=è z
ä ‰
) ô ‹u 9Ï ru
ﺣﺮﻓﺎﹰ ..ﻓﺈﱃ ﻣﺎﺫﺍ ﻳﺸﲑ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ..ﻫﻞ ﻳﺸ ﲑ ﺇﱃ ﺗﺸﺎﺑﻪ ﰲ ﺩﺧﻮﻝﹺ ﺍﻷﻣﺔ ﺫﺍﺗﻬﺎ ﺍﻟﱵ
ﺩﺧﻠﹶﺖ ﻋﻠﻴﻬﻢ ﰲ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ؟ ..ﺍﷲُ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ..
..ﻭﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﺁﺧﺮ ،ﻫﻮ ﺍﻵﻳﺔ ) ( ٩٣ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ :
) `tBur ÖäóÓx« Ïmø‹s9Î) yyqムöNs9ur ¥’n<Î) zÓÇrré& tA$s% ÷rr& $¹/É‹x. «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ãNn=øßr& ô`tBur
èps3Í´¯»n=yJø9$#ur ÏNöqpRùQ$# ÏNºt•yJxî ’Îû šcqßJÎ=»©à9$# ÏŒÎ) #“t•s? öqs9ur 3 ª!$# tAt“Rr& !$tB Ÿ@÷WÏB ãAÌ“Ré'y™ tA$s%
tbqä9qà)s? öNçFZä. $yJÎ/ Èbqßgø9$# z>#x‹tã šc÷rt“øgéB tPöqu‹ø9$# ( ãNà6|¡àÿRr& (#þqã_Ì•÷zr& óOÎgƒÏ‰÷ƒr& (#þqäÜÅ™$t/
Ï qö Rp Qù #$ N
٢٦ = ( Nﺣﺮﻓﺎﹰ .. Ï º•t J x ’ûÎ c
y î š ß =Î »à
qJ “ © 9#$ ŒÏ )Î
) # •t ?s qö 9s ru
« ١٢ = ( äÖ Óóﺣﺮﻓﺎﹰ ..
x mÏ ‹ø 9s )Î y
y qċ N
’ ( = ١٢ﺣﺮﻓﺎﹰ ö 9s ru ) ...
¥ <n )Î Ó Ç r&é A
z r ) t $%s r÷ &r
« ٢٤ = ( äÖ Óóﺣﺮﻓﺎﹰ
x mÏ ‹ø 9s )Î y
y qċ N
’ ö 9s ru
¥ <n )Î Ó Ç r&é A
z r ) t $%s r÷ &r
! ٢٤ = ( 3ﺣﺮﻓﺎﹰ ..
ª #$ A Ÿ W÷ BÏ A
@ t “t R&r $! Bt ™ ã “Ì R'é
y A
) t $%s `Bt ru
Ï qö Rp Qù #$ N
٢٠ = ( Nﺣﺮﻓﺎﹰ Ï º•t J x ’ûÎ c
y î š ß =Î »à
qJ ) © 9#$ ŒÏ )Î
١٢ = ( ( Nã 6ﺣﺮﻓﺎﹰ ..
¡ à _ à R&r #( qþ
| ÿ ã •Ì z
١٢ = ( Oﺣﺮﻓﺎﹰ ÷ &r ) ..
ó g
Î ƒ‰
Ï ƒ÷ &r #( qþ Ü
™ ä
) Å $/t
٦ = ( ( Nã 6ﺣﺮﻭﻑ ..
¡ à _ ٦ = ( #qþﺣﺮﻭﻑ à R&r ) ...
| ÿ ã •Ì z
) ÷ &r
! ( = ٢٠ﺣﺮﻓﺎﹰ ..
« #$ ’?n ã )t q9ä q
t b à ?s N
ö Fç Z.ä $J
) y /Î
ﺣﺮﻓﺎﹰ
¡ ٤٦ = ( bt rŽç 9É 3õ Ft
` ó @n ¾mÏ GÏ »ƒt #äu
ô ã ö Gç Y.ä ru ,
t N dÈ tp :ø #$ Žu •ö î
! x
« #$ ’?n ã )t q9ä q
t b à ?s N
ö Fç Z.ä $J
) y /Î
ﺣﺮﻓﺎﹰ ..
ﻭﻫﺬﻩ ﺻﻮﺭﺓ ﺗﺮﺳﻢ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻓﺄﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻞ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺁﻳﺎﺗﻪ ﺍﳌﻔﺼﻼﺕ ﺍﺳﺘﻜﱪﻭﺍ ،ﻓﻮﻗﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺟﺰ ،ﻋﻨﺪﻫﺎ ﻃﻠﺒﻮﺍ ﻣﻦ
ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻥ ﻳﺪﻋﻮ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ ﻟﻜﻲ ﻳﻜﺸﻒ ﻋﻨﻬﻢ ﻫﺬﺍ ﺍﻟﺮﺟﺰ ،ﻭﺃﻧﻬﻢ
ﺳﻴﺆﻣﻨﻮﻥ ﻭﻳﺮﺳﻠﻮﻥ ﻣﻌﻪ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺣﻴﻨﻤﺎ ﻳﻜﺸﻒ ﻋﻨﻬﻢ ﺍﻟﺮﺟﺰ ..ﻫﺬﺍ ﻣﺎ ﻓﺮﺿﻮﻩ ﻋﻠﻰ
ﺃﻧﻔﺴﻬﻢ ﰲ ﺣﺎﻝ ﻛﺸﻒ ﺍﻟﺮﺟﺰ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
) ] ( Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/ š•yètB £`n=Å™÷Žã\s9ur y7s9 ¨ûsöÏB÷sãZs9 t“ô_Ìh•9$# $¨Ytã |Møÿt±x. ÆÍ´s9ﺍﻷﻋﺮﺍﻑ
٤٢ = [ ١٣٤ :ﺣﺮﻓﺎﹰ
) ] ( tbqèVä3Ztƒ öNèd #sŒÎ) çnqäóÎ=»t/ Nèd @@y_r& #’n<Î) t“ô_Ìh•9$# ãNåk÷]tã $oYøÿt±Ÿ2 $£Jn=sùﺍﻷﻋﺮﺍﻑ :
٤٢ = [ ١٣٥ﺣﺮﻓﺎﹰ
ﻭﺟﺎﺀ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻟﻴﺼﻮﺭ ﻧﻜﺜﻬﻢ ﻟﻌﻬﺪﻫﻢ ﺍﻟﺬﻱ ﻗﻄﻌﻮﻩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ..ﻓﺎﳌﺴﺄﻟﺔ ﺇﺫﺍﹰ
ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻋﻬﺪ ﻗﻄﻌﻮﻩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ،ﰒﹼ ﻧﻜﺜﻮﻩ ،ﻟﺬﻟﻚ ﻧﺮﻯ ﺃ ﱠﻥ
ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﺗﺮﲰﻪ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺑﺸﻜﻞﹴ ﻣﺘﻨﺎﻇﺮﹴ ﲤﺎﻣﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ
..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻟﺮﺃﻳﻨﺎﻩ ﺭﻛﻨﺎﹰ ﺃﻭﻻﹰ ﰲ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ
ﲤﺎﻣﺎﹰ ،ﻭﺑﻮﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻗﺮﺁﱐ ﻣﺘﻨﺎﻇﺮﺓ ..
) ] ( tbqèVä3Ztƒ öNèd #sŒÎ) çnqäóÎ=»t/ Nèd @@y_r& #’n<Î) t“ô_Ìh•9$# ãNåk÷]tã $oYøÿt±Ÿ2 $£Jn=sùﺍﻷﻋﺮﺍﻑ :
٤٢ = [ ١٣٥ﺣﺮﻓﺎﹰ
) ] ( $uZÏG»tƒ$t«Î/ (#qç/¤‹x. öNåk¨Xr'Î/ ÉdOuŠø9$# ’Îû öNßg»oYø%t•øîr'sù öNåk÷]ÏB $uZôJs)tFR$$sùﺍﻷﻋﺮﺍﻑ = [ ١٣٦ :
٤٢ﺣﺮﻓﺎﹰ
ﻧﻜﺜﻬﻢ ﻟﻌﻬﺪﻫﻢ ﺍﻟﺬﻱ ﻗﻄﻌﻮﻩ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﺟﻬﺔ ،ﻭﺗﻜﺬﻳﺒﻬﻢ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ
ﻭﺍﳉﺰﺍﺀ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ..
ﻭﺳﻨﻘﻒ ﺍﻵﻥ ﻋﻨﺪ ﺻﻮﺭﹴ ﺗﺒﻴﻦ ﺻﺪﻕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﺑﻄﻼﻥ ﻗﻮﻝ ﺍﻟﺬﻳﻦ ﻳﺸﻜﹼﻜﻮﻥ
ﲟﺼﺪﺍﻗﻴﺔ ﺇﻧﺰﺍﻟﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ،ﻟﺘﺤﻤﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻣﻌﻬﺎ ﺩﻟﻴﻞ ﺻﺪﻗﻬﺎ ﺑﺸﻜﻞﹴ ﺇﻋﺠﺎﺯﻱ
ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ..
; »ƒt Žu It ÿ
] ( Mﻫﻮﺩ ٣٨ = [ ١٣ : ™ ø Bã ¾&Ï #Î V÷ BiÏ ‘9 qu
ß ŽÎ ³
@ ô èy /Î #( q?è 'ù ùs
ö %è ( mç 1Žu It ùø #$ c
š )q9ä q
) à ƒt P÷ &r
ﺣﺮﻓﺎﹰ
! ( ] ﻫﻮﺩ ٣٨ = [ ١٤ :ﺣﺮﻓﺎﹰ Ä =ù èÏ /Î A
« #$ N t “Ì R&é $! J
y R¯ &r #( qþ J
ß =n æ
÷ $$ ùs N
ö 3
ä 9s #( q7ç Šf
¡ É Ft
ó „o O
) ó 9© *Î ùs
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﻧﺴﺘﺨﻠﺼﻬﺎ ﻣﻦ ﻋﺠﺰ ﻫﺆﻻﺀ ﻋﻦ ﻣﻌﺎﺭﺿﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،
ﻭﺍﻟﱵ ﺻﻮﺭﻫﺎ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ،ﺣﻴﻨﻤﺎ ﲪﻞ ﻋﺮﺿﺎﹰ ﳍﻢ ﺑﺬﻟﻚ ..ﻭﳒﺪ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﻳﻨﻌﻜﺲ
ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺮﺳﻢ ﺍﻟﻘﺮﺁﱐ ﻟﻜﻼ ﺍﻟﺮﻛﻨﲔ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻛﻞﱢ ﺭﻛﻦﹴ ﻟﺮﺃﻳﻨﺎ ﻓﻴﻪ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
™ ١٤ = ( ‘9 quﺣﺮﻓﺎﹰ
ß ŽÎ ³
@ ô èy /Î #( q?è 'ù ùs
١٤ = ( ( mç 1Žu It ùø #$ cﺣﺮﻓﺎﹰ ö %è ) ..
š )q9ä q
) à ƒt P÷ &r
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﺮﺃﻳﻨﺎﻩ ﺟﺰﺀﺍﹰ ﻣﻦ ﺁﻳﺔ ﻛﺮﳝﺔ ..ﻫﺬﻩ ﺍﻵﻳﺔ
ﺗﻜﻮﻥ ﻣﻊ ﺁﻳﺔ ﺃﹸﺧﺮﻯ ﻛﺎﻣﻠﺔ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﰲ ﻣﺴﺄﻟﺔ ﻭﺣﺪﺓ ..
) OçFRr& ö@ygsù ( uqèd žwÎ) tm»s9Î) Hw br&ur «!$# ÄNù=ÏèÎ/ tAÌ“Ré& !$yJ¯Rr& (#þqßJn=÷æ$$sù öNä3s9 (#qç7ŠÉftFó¡o„ óO©9Î*sù
] ( cﻫﻮﺩ ٦٤ = [ ١٤ :ﺣﺮﻓﺎﹰ
š ¡ ß =Î
qJ •ó B
&$¨B ×@ÏÜ»t/ur $pkŽÏù (#qãèuZ|¹ $tB xÝÎ7ymur ( â‘$¨Y9$# žwÎ) Íot•ÅzFy$# ’Îû öNçlm; }§øŠs9 tûïÏ%©!$# y7Í´¯»s9'ré )
] ( bt q=è Jy è÷ ƒt #( qRç $2ﻫﻮﺩ ٦٤ = [ ١٦ :ﺣﺮﻓﺎﹰ
Ÿ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻋﺪﻡ ﺍﺳﺘﺠﺎﺑﺘﻬﻢ ﻟﻠﺘﺤﺪﻱ ﺍﻟﺬﻱ ﻳﻌﺮﺿﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ
،ﻭﻫﻮ ﺍﻹﺗﻴﺎﻥ ﺑﺴﻮﺭ ﻣﺜﻠﻪ ﺇﻥ ﺍﺳﺘﻄﺎﻋﻮﺍ ،ﻭﺃﻧﻬﻢ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﻋﺠﺰﻫﻢ ﻫﺬﺍ ﱂ ﻳﺆﻣﻨﻮﺍ ..
ﺇﻥﱠ ﻭﻗﻮﻓﻬﻢ ﻋﺎﺟﺰﻳﻦ ﺃﻣﺎﻡ ﻣﻌﺠﺰﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﹸﻧﺰﻝ ﺑﻌﻠﻢ
ﺍﷲ ﺗﻌﺎﱃ ،ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﱂ ﻳﺆﻣﻨﻮﺍ ..ﻭﻳﺄﰐ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻟﻴﺼﻮﺭ ﺟﺰﺍﺀ ﺫﻟﻚ ،ﺟﺰﺍﺀً
ﻳﺴﺘﺤﻘﹼﻮﻧﻪ ﻧﺘﻴﺠﺔ ﻹﻋﺮﺍﺿﻬﻢ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ..ﻭﻧﺮﻯ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﻳﻨﻌﻜﺲ ﰲ
ﺭﺳﻢ ﻛﻞﱢ ﺭﻛﻦﹴ ﻣﻦ ﺭﻛﲏ ﺍﳌﺴﺄﻟﺔ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻛﻞﱢ ﺭﻛﻦﹴ ﻣﻦ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻟﺮﺃﻳﻨﺎ ﺻﻮﺭﺓ ﳌﺴﺄﻟﺔ ﻣﺆﻟﹼﻔﺔ ﻣﻦ ﺭﻛﻨﲔ
ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
١٣ = ( cﺣﺮﻓﺎﹰ
š ¡ ß =Î
qJ @ ó B• OFç R&r
ö g
١٣ = ( ( qu dﺣﺮﻓﺎﹰ y ùs ) ..
è w
ž )Î mt »9s )Î w
) H b&r ru
ﻭﻧﺮﻯ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﺘﺎﻡ ﻳﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ) ﺍﳊﺮﻭﻑ ( ..
ﻫﺬﺍ ﻫﻮ ﺑﻌﺪ ﻭﺍﺣﺪ ﳉﺎﻧﺐﹴ ﻭﺍﺣﺪ ﻻﺭﺗﺒﺎﻁ ﻭﺍﺣﺪ ، ﻣﻦ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻟﱵ ﲢﻤﻠﻬﺎ
ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺍﻟﱵ ﻻ ﳛﻴﻂ ﺎ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻜﻴﻒ ﺇﺫﺍﹰ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﺄﺗﻮﺍ
ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ؟!!! ..ﻭﺑﻌﺪ ﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻋﺠﺰﻭﺍ ﻋﻦ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ،
ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﺑﻌﺪ ﺫﻟﻚ ﳒﺪﻫﻢ ﻻ ﻳﺴﺘﺠﻴﺒﻮﻥ ﻟﻠﻨﺪﺍﺀ ﺍﻹﳍﻲ ﻋﱪ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ،ﻟﺬﻟﻚ ﻓﻬﻢ ﻳﺴﺘﺤﻘﹼﻮﻥ ﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﺻﻮﺭﺗﻪ ﻛﻠﻤﺎﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..
ﻭﻫﺬﻩ ﺣﺮﻭﻑ ﻣﺘﺘﺎﺑﻌﺔ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﺗﺮﺳﻢ ﲬﺴﺔ ﺃﺭﻛﺎﻥ ﻣﺘﺘﺎﺑﻌﺔ ،ﻻ ﻳﻮﺟﺪ
ﺣﺮﻑ ﻭﺍﺣﺪ ﻳﻔﺼﻠﻬﺎ ﻋﻦ ﺑﻌﻀﻬﺎ ..
) ] ( tûüÏHÍ>»©à9$# ÏQöqs)ø9$# yìtB 3“t•ò2Éj‹9$# y‰÷èt/ ô‰ãèø)s? Ÿxsù ß`»sÜø‹¤±9$# y7¨ZuŠÅ¡Yム$¨BÎ)urﺍﻷﻧﻌﺎﻡ
٤٦ = [ ٦٨ :ﺣﺮﻓﺎﹰ
óOßg¯=yès9 3“t•ò2ÏŒ `Å6»s9ur &äó_x« `ÏiB OÎgÎ/$|¡Ïm ô`ÏB tbqà)-Ftƒ šúïÏ%©!$# ’n?tã $tBur )
] ( cﺍﻷﻧﻌﺎﻡ ٤٦ = [ ٦٩ :ﺣﺮﻓﺎﹰ
š à F- ƒt
)q
) ] ( 4 $u‹÷R‘‰9$# äo4qu‹ysø9$# ÞOßgø?§•sïur #Yqôgs9ur $Y6Ïès9 öNåks]ƒÏŠ (#rä‹sƒªB$# šúïÏ%©!$# Í‘sŒurﺍﻷﻧﻌﺎﻡ ٧٠ :
[ = ٤٦ﺣﺮﻓﺎﹰ
) Óì‹Ïÿx© Ÿwur @’Í<ur «!$# Âcrߊ `ÏB $olm; }§øŠs9 ôMt6|¡x. $yJÎ/ 6§øÿtR Ÿ@|¡ö6è? br& ÿ¾ÏmÎ/ ö•Åe2sŒur
( ] ﺍﻷﻧﻌﺎﻡ ٤٧ = [ ٧٠ :ﺣﺮﻓﺎﹰ
) ] ( ( (#qç7|¡x. $yJÎ/ (#qè=Å¡÷0é& tûïÏ%©!$# y7Í´¯»s9'ré& 3 !$pk÷]ÏB õ‹s{÷sムžw 5Aô‰tã ¨@à2 öAω÷ès? bÎ)ur
ﺍﻷﻧﻌﺎﻡ ٤٦ = [ ٧٠ :ﺣﺮﻓﺎﹰ
..ﺻﻮﺭ ﻣﺘﻨﺎﻇﺮﺓ ،ﺃﻱ ﺻﻮﺭﺗﲔ ﻣﻨﻬﺎ ﺗﺮﺳﻢ ﻣﺴﺄﻟﺔ ﻣﺘﻨﺎﻇﺮﺓ ،ﺗﻌﻄﻲ ﺻﻮﺭﺓ ﻭﺍﺿﺤﺔ ﻋﻦ
ﻣﻮﺿﻮﻉ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ ،ﻭﻧﺮﻯ ﺃﻥﱠ ﺃﻱ ﺣﺮﻑ ﰲ ﺃﻱ ﺻﻮﺭﺓ ﻳﺮﺗﺒﻂ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻣﻊ ﺑﺎﻗﻲ
ﺍﻟﺼﻮﺭ ﺍﻷﺧﺮﻯ ،ﻟﻴﺪﺧﻞ ﰲ ﻣﻌﺎﺩﻻﺎ ﺑﺂﻥ ﻭﺍﺣﺪ ..
ﺇﻥﱠ ﻫﺬﻩ ﺍﻷﺭﻛﺎﻥ ) ﻣﺎ ﻋﺪﺍ ﺍﻟﺮﻛﻦ ﺍﻟﺮﺍﺑﻊ ( ﺗﻨﻬﻰ ﻋﻦ ﳎﺎﻟﺴﺘﻬﻢ ،ﻭﻋﻦ ﺗﻌﻠﹼﻖ ﺍﻟﻘﻠﺐ ﻢ
،ﻭﻋﻦ ﺍﳊﺰﻥ ﻋﻠﻴﻬﻢ ،ﻭﺗﺪﻋﻮﺍ ﻟﻺﻋﺮﺍﺽ ﻋﻨﻬﻢ ،ﻭﻟﻌﺪﻡ ﳐﺎﻟﻄﺘﻬﻢ ،ﻭﺃﻧﻬﻢ ﻣﻬﻤﺎ ﺍﻓﺘﺪﻭﺍ ﻻ
ﻳﺆﺧﺬ ﻣﻨﻬﻢ ﻓﺪﻳﻬﻢ ..ﺃﻣﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺮﺍﺑﻊ ﻓﻨﺮﻯ ﺃﻧﻪ ﺩﻋﻮﺓ ﻟﻠﺘﺬﻛﲑ ﻭﺍﻟﻮﻋﻆ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﳊﺴﺎﺏ
،ﻷﻥﱠ ﺍﻟﻨﻔﺲ ﺭﻫﻴﻨﺔ ﲟﺎ ﻛﺴﺒﺖ ..
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺭﻭﺡ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﻳﻈﻬﺮﻫﺎ ﻫﺬﺍ ﺍﻟﺮﻛﻦ ،ﺗﺘﻤﻴﺰ ﻋﻦ ﺭﻭﺡ ﺍﻟﺼﻮﺭ ﺍﻟﱵ
ﺗﻈﻬﺮﻫﺎ ﺍﻷﺭﻛﺎﻥ ﺍﻷُﺧﺮﻯ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﺬﺍ ﺍﻟﺮﻛﻦ ﻳﺘﻔﺎﺿﻞ ﻋﻦ ﺍﻷﺭﻛﺎﻥ ﺍﻷﺭﺑﻌﺔ ﺍﻷُﺧﺮﻯ ،
ﻓﺎﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻠﻘﻰ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ ﻟﺮﺳﻢ ﺻﻮﺭﺗﻪ ﺗﺘﻔﺎﺿﻞ ﻋﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻠﻘﻰ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ
ﻟﺮﺳﻢ ﺍﻷﺭﻛﺎﻥ ﺍﻷﺭﺑﻌﺔ ﺍﻷُﺧﺮﻯ ..
..ﻭﻟﻨﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺼﻮﺭ ﺭﻛﻨﲔ ﻣﺘﻔﺎﺿﻠﲔ ﺩﺭﺟﺔ ..
) ] ( 4 É>$t7ø9$# #t$s! $ydy‰Íh‹y™ $uŠxÿø9r&ur 9•ç/ߊ `ÏB ¼çm|ÁŠÏJs% ôN£‰s%ur z>$t7ø9$# $s)t6tGó™$#urﻳﻮﺳﻒ :
٤٥ = [ ٢٥ﺣﺮﻓﺎﹰ
) ] ( ÒOŠÏ9r& ëU#x‹tã ÷rr& z`yfó¡ç„ br& HwÎ) #¹äþqß™ y7Ï=÷dr'Î/ yŠ#u‘r& ô`tB âä!#t“y_ $tB ôMs9$s%ﻳﻮﺳﻒ
٤٤ = [ ٢٥ :ﺣﺮﻓﺎﹰ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻟﺘﺮﺳﻢ ﺣﺮﻭﻓﻪ ﺻﻮﺭﺓ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻛﻤﺎ
ﻫﻲ ،ﺃﻣﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﺍﻓﺘﺮﺎ ﺍﻣﺮﺃﺓ ﺍﻟﻌﺰﻳﺰ ..ﻫﺬﻩ
ﻫﻲ ﺩﺭﺟﺔ ﺍﻟﺘﻔﺎﺿﻞ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ﻭﺍﻟﱵ ﻧﺮﺍﻫﺎ ﺗﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﻫﺬﻩ ﺻﻮﺭﺓ ﳌﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﺗﺮﲰﻬﻤﺎ ﺁﻳﺘﺎﻥ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ
ﺗﻌﺎﱃ ..
) &š•Ï9ºsŒ 4 $pkŽÏù #V$Î#»yz zO¨Zygy_ u‘$tR ¼çms9 žcr'sù ¼ã&s!qß™u‘ur ©!$# ÏŠÏŠ$ptä† `tB ¼çm¯Rr& (#þqßJn=÷ètƒ öNs9r
) ¾Ï&Î!qß™u‘ur ¾ÏmÏG»tƒ#uäur «!$$Î/r& ö@è% 4 Ü=yèù=tRur ÞÚqèƒwU $¨Zà2 $yJ¯RÎ) Æä9qà)u‹s9 óOßgtFø9r'y™ ûÈõs9ur
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺮﺃﻳﻨﺎ ﺃﻳﻀﺎﹰ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
ﺣﺮﻓﺎﹰ١٦ = ( 4 =
Ü èy =ù Rt ru Ú
Þ qƒè U
w $Z¨ 2
à y R¯ )Î )
$J
ﺭﻛﻨﻬﺎ ﺍﻵﺧﺮ ﻫـﻮ، ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺮﻛﻨﻴﻬﺎ ﻫﻲ ﺃﺣﺪ ﺭﻛﲏ ﻣﺴﺄﻟﺔ ﻣﺘﻔﺎﺿﻠﲔ ﺩﺭﺟﺔ..
.. ﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔﺑﻘﻴ
ﺣﺮﻓﺎﹰ٣٢ = ( 4 =
Ü èy =ù Rt ru Ú
Þ qƒè U
w $Z¨ 2
à y R¯ )Î Æ9ä q)
$J à ‹u 9s O
ó g
ß Ft 9ø 'r ™
y ûõÈ 9s ru )
ﺣﺮﻓﺎﹰ٣١ = ( c
š räâ “Ì kö Jt ¡
ó @n O
ó Fç Y.ä ¾&Ï !Î q™
ß ‘u ru ¾mÏ GÏ »ƒt #äu ru !
« $$ /Î &r @
ö %è )
ﻝ ﻭﺃﻭ.. ﺓ ﻣﺴﺎﺋﻞﻭﻫﺬﻩ ﺁﻳﺔ ﻛﺮﳝﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺗﺮﺳﻢ ﺣﺮﻭﻓﻬﺎ ﺻﻮﺭﺍﹰ ﻟﻌﺪ
.. ﲝﻴﺚ ﺗﻨﻘﺴﻢ ﺇﱃ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ، ﺻﻮﺭﺓ ﺗﺸﻤﻞ ﺍﻵﻳﺔ ﻛﺎﻣﻠﺔ
uä!$s•Í‘ ¼ã&s!$tB ß,ÏÿYム“É‹©9$%x. 3“sŒF{$#ur Çd`yJø9$$Î/ Nä3ÏG»s%y‰|¹ (#qè=ÏÜö7è? Ÿw (#qãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ )
šcrâ‘ωø)tƒ žw ( #V$ù#|¹ ¼çmŸ2uŽtIsù ×@Î/#ur ¼çmt/$|¹r'sù Ò>#t•è? Ïmø‹n=tã Ab#uqøÿ|¹ È@sVyJx. ¼ã&é#sVyJsù )
، ﺓ ﺻﻮﺭ ﻟﺮﺃﻳﻨﺎﻫﺎ ﺗﺮﺳﻢ ﻋﺪ، ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﰲ ﺍﳊﺮﻭﻑ ﻧﻔﺴﻬﺎ
.. ﻭﻧﺮﻯ ﺃﻥﱠ ﺫﻟﻚ ﻳﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ
Ä $Z¨ 9#$ äu $! •s ‘Í ¼&ã !s $Bt ,
ﺣﺮﻓﺎﹰ٢٢ = ( ¨ ß ÿ
Ï Yƒã “‹
É 9© %$ .x )
Ò #•t ?è mÏ ‹ø =n ã
ﺣﺮﻓﺎﹰ٢٢ = ( > A #qu ÿ
t b ø ¹ È Vs J
| @ y .x ¼&ã #é Vs J
y ùs )
ﺣﺮﻓﺎﹰ٢٣ = ( ( •Ì z
Å y Ï qö ‹u 9ø #$ ru !
F #$ Q « $$ /Î `
ß BÏ s÷ ƒã w
Ÿ ru )
ﺣﺮﻓﺎﹰ٤٠ = ( “
3 Œs { dÇ J
F #$ ru ` y 9ø $$ /Î N3
ä GÏ »%s ‰ | #( q=è Ü
y ¹ Ï 7ö ?è w
Ÿ #( qZã Bt #äu û Ï !© #$ $g
t ï% y ƒ• 'r »¯ ƒt )
٤١ = ( ( #$V #ù ¹
| ¼mç 2 × /Î #ru ¼mç /t $¹
Ÿ Žu It ùs @ Ò #•t ?è mÏ ‹ø =n ã
| 'r ùs > A #qu ÿ
t b ø ¹ È Vs J
| @ y .x ¼&ã #é Vs J
y ùs )
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ٤٥ = ( ( •Ì z
Å y Ï qö ‹u 9ø #$ ru !
F #$ Q « $$ /Î `
ß BÏ s÷ ƒã w Ä $Z¨ 9#$ äu $! •s ‘Í ¼&ã !s $Bt ,
Ÿ ru ¨ ß ÿ
Ï Yƒã “‹
É 9© %$ .x )
É $7t gÅ :ø #$ `
ﺣﺮﻓﺎﹰ١٥ = [ ١٠٥ : ( ] ﻃﻪA Ç ã y Rt q=è «t ¡
t 7 ó „o ru )
ﺣﺮﻓﺎﹰ١٧ = [ ٦٣ : ( ( ] ﺍﻷﺣﺰﺍﺏpÏ ãt $¡
¡ 9#$ `
Ç ã â $Z¨ 9#$ 7
t ¨ y =è «t ¡
ó „o )
ﺣﺮﻓﺎﹰ١٨ = [ ٦٣ : ( ] ﺍﻷﺣﺰﺍﺏ4 !
« #$ ‰ Ï $g
y Zã ß =ù æ
y J Ï $J
y R¯ )Î @
ö %è )
ﺣﺮﻓﺎﹰ٤٤ = [ ٣١ :
: ( ( ] ﺍﳌﺎﺋﺪﺓÓÅ•r& nouäöqy™ y“Í‘ºuré'sù É>#{•äóø9$# #x‹»yd Ÿ@÷WÏB tbqä.r& ÷br& ßN÷“yftãr& #ÓtLn=÷ƒuq»tƒ tA$s% )
ﺣﺮﻓﺎﹰ٤٤ = [ ٣١
ﺇﻧﻬﺎ ﺃﻭﻝ ﺟﺮﳝﺔ ﻗﺘﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ،ﻭﻣﺎ ﺑﻌﺚﹸ ﺍﻟﻐﺮﺍﺏ ﻭﲝﺜﻪ ﰲ ﺍﻷﺭﺽ ﺃﻣﺎﻡ ﻫﺬﺍ
ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻗﺘﻞ ﺃﺧﺎﻩ ،ﺇﻻﱠ ﻟﻴﻌﺮﻑ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻛﻴﻒ ﻳﻮﺍﺭﻱ ﺳﻮﺀﺓ ﺃﺧﻴﻪ ..ﻓﺎﻟﺬﻱ ﺧﻠﻖ
ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﻭﺧﻠﻖ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ،ﺟﺎﺀ ﺑﺎﳌﺸﻬﺪ ﻣﻄﺎﺑﻘﺎﹰ ﲤﺎﻣﺎﹰ ﻟﻠﻤﻮﻋﻈﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺄﺧﺬﻫﺎ
ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ..ﻓﺎﳌﺸﻬﺪ ﺍﳌﹸﺮﺍﺩ ﻣﻨﻪ ﺇﻋﻄﺎﺀ ﺍﳌﻮﻋﻈﺔ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺟﻬﺔ ،
ﻭﺍﳌﻮﻋﻈﺔ ﺍﻟﱵ ﺃﺧﺬﻫﺎ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ،ﳘﺎ ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ
،ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻋﻈﻤﺔ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ ﺗﺮﺳﻢ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺸﻜﻞﹴ ﻣﺘﻨﺎﻇﺮﹴ ﲤﺎﻣﺎﹰ
ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ) ﺍﳊﺮﻭﻑ ( ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﺎﻟﻴﺔ ،ﺍﳌﺘﻨﺎﻇﺮﺓ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ،ﻟﻨﺮﻯ ﻛﻴﻒ ﺃﻥﱠ ﺃﺭﻛﺎﻥ
ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻨﺎﻇﺮﺓ ﺗﺼﻮﺭ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﺸﻜﻞﹴ ﻣﻄﺎﺑﻖﹴ ﲤﺎﻣﺎﹰ ﳍﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ،ﻭﻛﻴﻒ
ﻳﻨﻌﻜﺲ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﺗﻨﺎﻇﺮﺍﹰ ﰲ ﳎﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﳌﺼﻮﺭﺓ ﻷﺭﻛﺎﻧﹺﻬﺎ ..
) ) ] ( öNèdö‘É‹Zè? öNs9 ÷Pr& öNßgs?ö‘x‹Rr&uä óOÎgøŠn=tæ íä!#uqy™ (#rã•xÿx. šúïÏ%©!$# ¨bÎﺍﻟﺒﻘﺮﺓ = [ ٦ :
٣٩ﺣﺮﻓﺎﹰ
) ] ( ( ×ouq»t±Ïî öNÏdÌ•»|Áö/r& #’n?tãur ( öNÎgÏèôJy™ 4’n?tãur öNÎgÎ/qè=è% 4’n?tã ª!$# zNtFyzﺍﻟﺒﻘﺮﺓ = [ ٧ :
٣٩ﺣﺮﻓﺎﹰ
.................................
) ] ( Ÿ@ôfÏèø9$# ãNä.ÏŒ$sƒÏkB$$Î/ Nà6|¡àÿRr& öNçFôJn=sß öNä3¯RÎ) ÉQöqs)»tƒ ¾ÏmÏBöqs)Ï9 4Óy›qãB tA$s% øŒÎ)ur
ﺍﻟﺒﻘﺮﺓ ٤٧ = [ ٥٤ :ﺣﺮﻓﺎﹰ
) ] ( öNä3ͬ͑$t/ y‰YÏã öNä3©9 ׎ö•yz öNä3Ï9ºsŒ öNä3|¡àÿRr& (#þqè=çFø%$$sù öNä3ͬ͑$t/ 4’n<Î) (#þqç/qçGsùﺍﻟﺒﻘﺮﺓ ٥٤ :
[ = ٤٧ﺣﺮﻓﺎﹰ
.................................
] ( oä •t zﺍﻟﺒﻘﺮﺓ ٢٢ = [ ٩٤ :ﺣﺮﻓﺎﹰ
Å y
F #$ ‘â #‰
£ 9#$ N
ã 6
à 9s M
@ ô Rt %.x b)Î
) ö %è
ﺣﺮﻓﺎﹰ٢٢ = [ ٩٤ : ( ] ﺍﻟﺒﻘﺮﺓú
š ü%Ï ‰
Ï »¹
| L÷ êä Y2
à b)Î N
| qö J
y 9ø #$ #( qâ Z¨ J
y Ft ùs )
| qö J
ﺣﺮﻓﺎﹰ١١ = [ ٩٤ : ( ] ﺍﻟﺒﻘﺮﺓN y 9ø #$ #( qâ Z¨ J
y Ft ùs )
ﺣﺮﻓﺎﹰ١١ = [ ٩٤ : ( ] ﺍﻟﺒﻘﺮﺓú
š ü%Ï ‰
Ï »¹
| L÷ êä Y2
à b)Î )
.................................
.................................
(#qè?$yd ö@è% 3 öNà‰•‹ÏR$tBr& š•ù=Ï? 3 3“t•»|ÁtR ÷rr& #·Šqèd tb%x. `tB žwÎ) sp¨Yyfø9$# Ÿ@äzô‰tƒ `s9 (#qä9$s%ur )
Ÿwur öNÎgøŠn=tæ ì$öqyz Ÿwur ¾ÏmÎn/u‘ y‰YÏã ¼çnã•ô_r& ÿ¼ã&s#sù Ö`Å¡øtèC uqèdur ¬! ¼çmygô_ur zNn=ó™r& ô`tB 4’n?t/ )
= [ ١١٤ : ¼ ( ] ﺍﻟﺒﻘﺮﺓçmßJó™$# $pkŽÏù t•x.õ‹ãƒ br& «!$# y‰Éf»|¡tB yìoY¨B `£JÏB ãNn=øßr& ô`tBur )
ﺣﺮﻓﺎﹰ٣٥
٣٤ = [ ١١٤ : ( ] ﺍﻟﺒﻘﺮﺓL× ìàÏ ãt >
ë #‹ t oÍ •t z
x ã Å y
F #$ ’ûÎ O
ó g
ß 9s ru “
Ó “÷ z
Å $Šu R÷ $
‘ !#$ ’ûÎ N
ö g
ß 9s )
ﺣﺮﻓﺎﹰ
.................................
uqèd «!$# “y‰èd žcÎ) ö@è% 3 öNåktJ¯=ÏB yìÎ6®Ks? 4Ó®Lym 3“t•»|Á¨Y9$# Ÿwur ߊqåkuŽø9$# y7Ytã 4ÓyÌö•s? `s9ur )
Ÿwur <c’Í<ur `ÏB «!$# z`ÏB y7s9 $tB ÉOù=Ïèø9$# z`ÏB x8uä!%y` “Ï%©!$# y‰÷èt/ Nèduä!#uq÷dr& |M÷èt7¨?$# ÈûÈõs9ur )
ﺣﺮﻓﺎﹰ٥٦ = [ ١٢٠ : ( ] ﺍﻟﺒﻘﺮﺓŽA •Á
Å Rt
.................................
( tûüÏJn=»yèø9$# ’n?tã óOä3çGù=žÒsù ’ÎoTr&ur ö/ä3ø‹n=tæ àMôJyè÷Rr& ûÓÉL©9$# zÓÉLyJ÷èÏR (#rã•ä.øŒ$# Ÿ@ƒÏäÂuŽó Î) Óû Í_t6»tƒ )
ﺣﺮﻓﺎﹰ٥٥ = [ ١٢٢ : ] ﺍﻟﺒﻘﺮﺓ
$ygãèxÿZs? Ÿwur ×Aô‰tã $pk÷]ÏB ã@t6ø)ムŸwur $\«ø‹x© <§øÿ¯R `tã ë§øÿtR “Ì“øgrB žw $YBöqtƒ (#qà)¨?$#ur )
ﺣﺮﻓﺎﹰ٥٤ = [ ١٢٣ : ( ] ﺍﻟﺒﻘﺮﺓp× èy »ÿx ©
x
.................................
.................................
ﺣﺮﻓﺎﹰ
.................................
Ÿwur ÏpyJ»uŠÉ)ø9$# tPöqtƒ ª!$# ÞOßgßJÏk=x6ムŸwur u‘$¨Z9$# žwÎ) óOÎgÏRqäÜç/ ’Îû šcqè=ä.ù'tƒ $tB y7Í´¯»s9'ré& )
ﺣﺮﻓﺎﹰ٦٠ = [ ١٧٤ : ( ] ﺍﻟﺒﻘﺮﺓL÷ iÏ ‹2
eÅ “t ƒã
’n?tã öNèduŽy9ô¹r& !$yJsù 4 Íot•ÏÿøóyJø9$$Î/ z>#x‹yèø9$#ur 3“y‰ßgø9$$Î/ s's#»n=žÒ9$# (#ãruŽtIô©$# tûïÏ%©!$# y7Í´¯»s9'ré& )
ﺣﺮﻓﺎﹰ٦٠ = [ ١٧٥ : ‘ ( ] ﺍﻟﺒﻘﺮﺓÍ $Z¨ 9#$
.................................
ﺣﺮﻓﺎﹰ
= [ ١٧٩ : ( ] ﺍﻟﺒﻘﺮﺓtbqà)-Gs? öNà6¯=yès9 É=»t6ø9F{$# ’Í<'ré'¯»tƒ ×o4quŠym ÄÉ$|ÁÉ)ø9$# ’Îû öNä3s9ur )
.. ﺣﺮﻓﺎﹰ٣٧
.................................
3“y‰ßgø9$# z`ÏiB ;M»oYÉi•t/ur Ĩ$¨Y=Ïj9 ”W‰èd ãb#uäö•à)ø9$# ÏmŠÏù tAÌ“Ré& ü“Ï%©!$# tb$ŸÒtBu‘ ã•öky- )
ﺣﺮﻓﺎﹰ٥٣ = [ ١٨٥ : ( ] ﺍﻟﺒﻘﺮﺓ4 bÈ $%s •ö ÿà 9ø #$ ru
BQ$-ƒr& ô`ÏiB ×o£‰Ïèsù 9•xÿy™ 4’n?tã ÷rr& $³ÒƒÍ•sD tb$Ÿ2 `tBur ( çmôJÝÁuŠù=sù t•ök¤¶9$# ãNä3YÏB y‰Íky- `yJsù )
z`ÏB ‘‰x©r& èpuZ÷FÏÿø9$#ur 4 öNä.qã_t•÷zr& ß]ø‹ym ô`ÏiB Nèdqã_Ì•÷zr&ur öNèdqßJçGøÿÉ)rO ß]ø‹ym öNèdqè=çFø%$#ur )
( 3 öNèdqè=çFø%$$sù öNä.qè=tG»s% bÎ*sù ( ÏmŠÏù öNä.qè=ÏF»s)ム4Ó®Lym ÏQ#t•ptø:$# ωÉfó¡pRùQ$# y‰ZÏã öNèdqè=ÏG»s)è? Ÿwur )
ﺣﺮﻓﺎﹰ٥٥ = [ ١٩١ : ] ﺍﻟﺒﻘﺮﺓ
................................
٣٢ = [ ٢٠٨ : ( ] ﺍﻟﺒﻘﺮﺓpZ ù© $! 2
Ÿ É =ù ¡
O bÅ 9#$ ’ûÎ #( q=è z
ä Š÷ #$ #( qZã Bt #äu ú
š Ï !© #$ $g
ï% y ƒ• 'r »¯ ƒt )
ﺣﺮﻓﺎﹰ
= [ ٢٠٨ : × ( ] ﺍﻟﺒﻘﺮﺓûüÎ7•B Ar߉tã öNà6s9 ¼çm¯RÎ) 4 Ç`»sÜø‹¤±9$# ÅVºuqäÜäz (#qãèÎ6®Ks? Ÿwur )
ﺣﺮﻓﺎﹰ٣٢
................................
4 ã•øBF{$# zÓÅÓè%ur èpx6Í´¯»n=yJø9$#ur ÏQ$yJtóø9$# z`ÏiB 9@n=àß ’Îû ª!$# ãNßguŠÏ?ù'tƒ br& HwÎ) tbrã•ÝàYtƒ ö@yd )
ﺣﺮﻓﺎﹰ٧١ = [ ٢١٠ : ‘ ( ] ﺍﻟﺒﻘﺮﺓâ qBã { ß _
W #$ ì y •ö ?è !
« #$ ’<n )Î ru
$tB ω÷èt/ .`ÏB «!$# spyJ÷èÏR öAÏd‰t7ム`tBur 3 7puZÉi•t/ ¥ptƒ#uä ô`ÏiB Oßg»oY÷•s?#uä öNx. Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/ ö@y™ )
É $)
ﺣﺮﻓﺎﹰ٧٢ = [ ٢١١ : > ( ] ﺍﻟﺒﻘﺮﺓ s èÏ 9ø #$ ‰
ß ƒ‰
Ï ©
x ! ¨ *Î ùs mç ?ø äu %! `
© #$ b y
................................
ÈbÎ) öNà6ÏZƒÏŠ `tã öNä.r–Šã•tƒ 4Ó®Lym öNä3tRqè=ÏG»s)ムtbqä9#t“tƒ Ÿwur 3 È@÷Fs)ø9$# z`ÏB çŽt9ò2r& èpuZ÷GÏÿø9$#ur )
’Îû óOßgè=»yJôãr& ôMsÜÎ7ym y7Í´¯»s9'ré'sù Ö•Ïù%Ÿ2 uqèdur ôMßJuŠsù ¾ÏmÏZƒÏŠ `tã öNä3ZÏB ÷ŠÏ‰s?ö•tƒ `tBur )
ﺣﺮﻓﺎﹰ٦٠ = [ ٢١٧ : ( ( ] ﺍﻟﺒﻘﺮﺓoÍ •t z
Å y
F #$ ru $‹u R÷ ‰
‘ 9#$
................................
3 Ĩ$¨Y9$# šú÷üt/ (#qßsÎ=óÁè?ur (#qà)-Gs?ur (#r•Žy9s? cr& öNà6ÏY»yJ÷ƒX{ Zp|Êó•ãã ©!$# (#qè=yèøgrB Ÿwur )
ª!$#ur 3 öNä3ç/qè=è% ôMt6|¡x. $oÿÏ3 Nä.ä‹Ï{#xsム`Å3»s9ur öNä3ÏY»yJ÷ƒr& þ’Îû Èqøó¯=9$$Î/ ª!$# ãNä.ä‹Ï{#xsムžw )
ﺣﺮﻓﺎﹰ٦٤ = [ ٢٢٥ : ( ] ﺍﻟﺒﻘﺮﺓL× ì=Î m
y ‘î qÿ
à î
x
................................
= [ ٢٣٥ : ( ] ﺍﻟﺒﻘﺮﺓ4 ¼ã&s#y_r& Ü=»tFÅ3ø9$# x÷è=ö6tƒ 4Ó®Lym Çy%x6ÏiZ9$# noy‰ø)ãã (#qãBÌ“÷ès? Ÿwur )
ﺣﺮﻓﺎﹰ٣٥
ﺣﺮﻓﺎﹰ٣٤ = [ ٢٣٥ : ( ] ﺍﻟﺒﻘﺮﺓ4 nç r‘â ‹x n
÷ $$ ùs N
ö 3
ä ¡
Å ÿ
à R&r ’
þ ûÎ $Bt N
ã =n è÷ ƒt ! ¨ &r #( qþ J
© #$ b ß =n ã
ô #$ ru )
................................
z`ÏiB Nä3s9 $oYô_t•÷zr& !$£JÏBur óOçFö;|¡Ÿ2 $tB ÏM»t6ÍhŠsÛ `ÏB (#qà)ÏÿRr& (#þqãZtB#uä tûïÏ%©!$# $yg•ƒr'¯»tƒ )
ﺣﺮﻓﺎﹰ٥٤ = [ ٢٦٧ : ( ( ] ﺍﻟﺒﻘﺮﺓÚ
Ç ‘ö {
F #$
3 WxôÒsùur çm÷ZÏiB Zot•Ïÿøó¨B Nä.߉Ïètƒ ª!$#ur ( Ïä!$t±ósxÿø9$$Î/ Nà2ã•ãBù'tƒur t•ø)xÿø9$# ãNä.߉Ïètƒ ß`»sÜø‹¤±9$# )
4 öNà6©9 ׎ö•yz uqßgsù uä!#t•s)àÿø9$# $ydqè?÷sè?ur $ydqàÿ÷‚è? bÎ)ur ( }‘Ïd $£JÏèÏZsù ÏM»s%y‰¢Á9$# (#r߉ö6è? bÎ) )
9Žö•yz ô`ÏB (#qà)ÏÿZè? $tBur 3 âä!$t±o„ ÆtB “ωôgtƒ ©!$# £`Å6»s9ur óOßg1y‰èd š•ø‹n=tã }§øŠ©9 * )
ﺣﺮﻓﺎﹰ٧٧ = [ ٢٧٢ : ( ] ﺍﻟﺒﻘﺮﺓ4 !
« #$ mÏ _
ô ru äu $! ót FÏ /ö #$ w
ž )Î c
š à ÿ
q) Ï Z?è $Bt ru 4 N
ö 6
à ¡
Å ÿ
à R|
L ùs
y‰YÏã öNèdã•ô_r& óOßgn=sù ZpuŠÏRŸxtãur #v•Å™ Í‘$yg¨Z9$#ur È@øŠ©9$$Î/ Oßgs9ºuqøBr& šcqà)ÏÿYムšúïÏ%©!$# )
ﺣﺮﻓﺎﹰ٧٧ = [ ٢٧٤ : ( ] ﺍﻟﺒﻘﺮﺓc
š qRç “t s
ó ƒt N
ö d
è w ó g
Ÿ ru O Î ‹ø =n æ ê qö z
t ’ y w ö g
Ÿ ru N Î /nÎ ‘u
ﺣﺮﻓﺎﹰ٣٨ = [ ٢٧٤
................................
] ( tûüÏZÏB÷s•B OçFZä. bÎ) (##qt/Ìh•9$# z`ÏB u’Å+t/ $tB (#râ‘sŒur ©!$# (#qà)®?$# (#qãZtB#uä šúïÏ%©!$# $yg•ƒr'¯»tƒ )
Ÿw öNèdur ôMt6|¡Ÿ2 $¨B <§øÿtR ‘@ä. 4†¯ûuqè? §NèO ( «!$# ’n<Î) ÏmŠÏù šcqãèy_ö•è? $YBöqtƒ (#qà)¨?$#ur )
ﺣﺮﻓﺎﹰ٥٤ = [ ٢٨١ : ( ] ﺍﻟﺒﻘﺮﺓbt qKã =n àô ƒã
................................
[ ٣٧ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥA>$|¡Ïm ÎŽö•tóÎ/ âä!$t±o„ `tB ä-ã—ö•tƒ ©!$# ¨bÎ) ( «!$# ωZÏã ô`ÏB uqèd ôMs9$s% )
ﺣﺮﻓﺎﹰ٣٩ =
( ( ] ﺁﻝºpt7Íh‹sÛ Zp-ƒÍh‘èŒ š•Rà$©! `ÏB ’Í< ó=yd Éb>u‘ tA$s% ( ¼çm-/u‘ $-ƒÌ•Ÿ2y— $tãyŠ š•Ï9$uZèd )
ﺣﺮﻓﺎﹰ٣٩ = [ ٣٨ : ﻋﻤﺮﺍﻥ
= [ ٣٨ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥÏä!$tã‘$!$# ßì‹Ïÿxœ š•¨RÎ) ( ºpt7Íh‹sÛ Zp-ƒÍh‘èŒ š•Rà$©! `ÏB ’Í< ó=yd Éb>u‘ )
ﺣﺮﻓﺎﹰ٣٣
É #•t s
ﺣﺮﻓﺎﹰ٣٣ = [ ٣٩ : > ( ] ﺁﻝ ﻋﻤﺮﺍﻥ ó J
Ï 9ø #$ ’ûÎ ’?jÌ Á
| ċ N
Ö ¬Í $! %s qu d
è ru pè 3
s ´Í »¯ =n J
y 9ø #$ mç ?ø Šy $Yo ùs )
É #•t s
ﺣﺮﻓﺎﹰ٣٣ = [ ٣٩ : > ( ] ﺁﻝ ﻋﻤﺮﺍﻥ ó J
Ï 9ø #$ ’ûÎ ’?jÌ Á
| ċ N
Ö ¬Í $! %s qu d
è ru pè 3
s ´Í »¯ =n J
y 9ø #$ mç ?ø Šy $Yo ùs )
ﺣﺮﻓﺎﹰ٢٦ = [ ٦٩ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥc
š r•â êß ±
ô „o $Bt ru N
ö g
ß ¡ à R&r w
| ÿ H )Î c
š q=• Ò
Å ƒã $Bt ru )
È Ü
ﺣﺮﻓﺎﹰ٢٧ = [ ٧١ : @ ( ] ﺁﻝ ﻋﻤﺮﺍﻥ Ï »6t 9ø $$ /Î ,
¨ s
y 9ø #$ c
š Ý 6Î =ù ?s N
q¡ z 9Ï =
É »Gt 3
Å 9ø #$ @ ÷ 'r »¯ ƒt )
Ÿ d
................................
uqèd $tBur É=»tGÅ6ø9$# z`ÏB çnqç7|¡óstGÏ9 É=»tFÅ3ø9$$Î/ OßgtFt^Å¡ø9r& tb¼âqù=tƒ $Z)ƒÌ•xÿs9 óOßg÷ZÏB ¨bÎ)ur )
«!$# ’n?tã tbqä9qà)tƒur «!$# ωYÏã ô`ÏB uqèd $tBur «!$# ωYÏã ô`ÏB uqèd šcqä9qà)tƒur É=»tGÅ3ø9$# šÆÏB
#YŠ$t6Ïã (#qçRqä. Ĩ$¨Z=Ï9 tAqà)tƒ §NèO no§qç7–Y9$#ur zNõ3ßsø9$#ur |=»tGÅ3ø9$# ª!$# çmuŠÏ?÷sムbr& @•t±u;Ï9 tb%x. $tB )
( tbqß™â‘ô‰s? óOçFZä. $yJÎ/ur |=»tGÅ3ø9$# tbqßJÏk=yèè? óOçFZä. $yJÎ/ z`¿ÍhŠÏY»-/u‘ (#qçRqä. `Å3»s9ur «!$# Èbrߊ `ÏB ’Ík<
ﺣﺮﻓﺎﹰ١١٦ = [ ٧٩ : ] ﺁﻝ ﻋﻤﺮﺍﻥ
.............................
( ] ﺁﻝtbqè=yJ÷ès? $tB 4’n?tã Íky- ª!$#ur «!$# ÏM»tƒ$t«Î/ tbrã•àÿõ3s? zNÏ9 É=»tGÅ3ø9$# Ÿ@÷dr'¯»tƒ ö@è% )
ﺣﺮﻓﺎﹰ٤٧ = [ ٩٨ : ﻋﻤﺮﺍﻥ
( ] ﺁﻝ ﻋﻤﺮﺍﻥtûüÏHs>»yèù=Ïj9 $VJù=àß ß‰ƒÌ•ãƒ ª!$# $tBur 3 Èd,ysø9$$Î/ y7ø‹n=tã $ydqè=÷GtR «!$# àM»tƒ#uä y7ù=Ï? )
ﺣﺮﻓﺎﹰ٤٧ = [ ١٠٨ :
.............................
#’n?tã ÷Läêö6n=s)R$# Ÿ@ÏFè% ÷rr& |N$¨B û'ïÎ*sùr& 4 ã@ß™”•9$# Ï&Î#ö7s% `ÏB ôMn=yz ô‰s% ×Aqß™u‘ žwÎ) JptèC $tBur )
( tûïÌ•Å6»¤±9$# ª!$# “Ì“ôfu‹y™ur 3 $\«ø‹x© ©!$# §ŽÛØtƒ `n=sù Ïmø‹t6É)tã 4’n?tã ó=Î=s)Ztƒ `tBur 4 öNä3Î6»s)ôãr&
ﺣﺮﻭﻑ١٠٥ = [ ١٤٤ : ] ﺁﻝ ﻋﻤﺮﺍﻥ
¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ ôMÎgÅ¡àÿRr& ô`ÏiB Zwqß™u‘ öNÍkŽÏù y]yèt/ øŒÎ) tûüÏZÏB÷sßJø9$# ’n?tã ª!$# £`tB ô‰s)s9 )
( ] ﺁﻝAûüÎ7•B 9@»n=|Ê ’Å"s9 ã@ö6s% `ÏB (#qçR%x. bÎ)ur spyJò6Ïtø:$#ur |=»tGÅ3ø9$# ãNßgßJÏk=yèãƒur öNÍkŽÅe2t“ãƒur
É ‹ø ót 9ø #$ ’?n ã
ﺣﺮﻓﺎﹰ٢٥ = [ ١٧٩ : = ( ] ﺁﻝ ﻋﻤﺮﺍﻥ ö 3
t N ä èy =Î Ü
ô Šã 9Ï !
ª #$ b
t %.x $Bt ru )
ﺣﺮﻓﺎﹰ١٨ = [ ١١ : ( ( ] ﺍﻟﻨﺴﺎﺀNö 2
à ‰
Ï »9s r÷ &r ’
þ ûÎ ! Þ 3
ª #$ O ä Š¹
Ï qƒã )
ﺣﺮﻓﺎﹰ١٨ = [ ١١ : ( ] ﺍﻟﻨﺴﺎﺀ4 ûÈ ü÷ ‹u Vs R{ eÅ m
W #$ á ã V÷ BÏ •Ì .x %
y @ © #9Ï )
.................................
: ( ] ﺍﻟﻨﺴﺎﺀ#Y‰‹Íky- ÏäIwàs¯»yd 4’n?tã y7Î/ $uZ÷¥Å_ur 7‰‹Îgt±Î0 ¥p¨Bé& Èe@ä. `ÏB $uZ÷¥Å_ #sŒÎ) y#ø‹s3sù )
ﺣﺮﻓﺎﹰ٤٣ = [ ٤١
٤٢ : ( ] ﺍﻟﻨﺴﺎﺀÞÚö‘F{$# ãNÍkÍ5 3“§q|¡è? öqs9 tAqß™§•9$# (#âq|Átãur (#rã•xÿx. z`ƒÏ%©!$# –Šuqtƒ 7‹Í³tBöqtƒ )
ﺣﺮﻓﺎﹰ٤٣ = [
©!$# tbqßJçFõ3tƒ Ÿwur ÞÚö‘F{$# ãNÍkÍ5 3“§q|¡è? öqs9 tAqß™§•9$# (#âq|Átãur (#rã•xÿx. z`ƒÏ%©!$# –Šuqtƒ 7‹Í³tBöqtƒ )
(#q•=ÅÒs? br& tbr߉ƒÌ•ãƒur s's#»n=žÒ9$# tbrçŽtIô±o„ É=»tGÅ3ø9$# z`ÏiB $Y7ŠÅÁtR (#qè?ré& tûïÏ%©!$# ’n<Î) t•s? öNs9r& )
Ÿ ‹6Î ¡
ﺣﺮﻓﺎﹰ٦٢ = [ ٤٤ : @ ( ] ﺍﻟﻨﺴﺎﺀ ¡ 9#$
.................................
٤٠ = [ ٤٩ : ( ] ﺍﻟﻨﺴﺎﺀäâ $! ±
t „o `Bt ’1jÉ “t ƒã ! È /t 4 Nkå ¦
ª #$ @ à R&r b
| ÿ t q.’ “t ƒã û Ï !© #$ ’<n )Î •t ?s N
t ï% ö 9s &r )
ﺣﺮﻓﺎﹰ
= [ ٥٠ : ( ] ﺍﻟﻨﺴﺎﺀ$·Z•Î7•B $VJøOÎ) ÿ¾ÏmÎ/ 4’s"x.ur ( z>É‹s3ø9$# «!$# ’n?tã tbrçŽtIøÿtƒ y#ø‹x. ö•ÝàR$# )
ﺣﺮﻓﺎﹰ٤٠
.................................
ﺣﺮﻓﺎﹰ٤٣ =
= [ ٥٢ : ( ] ﺍﻟﻨﺴﺎﺀ#·Ž•ÅÁtR ¼çms9 y‰ÅgrB `n=sù ª!$# Ç`yèù=tƒ `tBur ( ª!$# ãNåks]yès9 tûïÏ%©!$# y7Í´¯»s9'ré& )
ﺣﺮﻓﺎﹰ٤٣
.................................
= [ ٦٦ : ( ] ﺍﻟﻨﺴﺎﺀ$\G•Î7÷Vs? £‰x©r&ur öNçl°; #ZŽö•yz tb%s3s9 ¾ÏmÎ/ tbqÝàtãqム$tB (#qè=yèsù öNåk¨Xr& öqs9ur )
ﺣﺮﻓﺎﹰ٤٣
= [ ٦٩ : ( ] ﺍﻟﻨﺴﺎﺀNÍköŽn=tã ª!$# zNyè÷Rr& tûïÏ%©!$# yìtB y7Í´¯»s9'ré'sù tAqß™§•9$#ur ©!$# ÆìÏÜム`tBur )
ﺣﺮﻓﺎﹰ٤٣
.................................
ﺣﺮﻓﺎﹰ٢٤ = [ ٧١ : ( ] ﺍﻟﻨﺴﺎﺀNö 2
à ‘u ‹
õ m
Ï #( r‹
ä {
è #( qYã Bt #äu û Ï !© #$ $kp ‰š 'r »¯ ƒt )
t ï%
٧٧ : ( ] ﺍﻟﻨﺴﺎﺀ3 5=ƒÌ•s% 9@y_r& #’n<Î) !$oYs?ö•¨zr& Iwöqs9 tA$tFÉ)ø9$# $uZøŠn=tã |Mö6tGx. zOÏ9 $oY-/u‘ (#qä9$s%ur )
ﺣﺮﻓﺎﹰ٤٧ = [
: ¸ ( ] ﺍﻟﻨﺴﺎﺀx‹ÏGsù tbqßJn=ôàè? Ÿwur 4’s+¨?$# Ç`yJÏj9 ׎ö•yz äot•ÅzFy$#ur ×@‹Î=s% $u‹÷R‘‰9$# ßì»tFtB ö@è% )
ﺣﺮﻓﺎﹰ٤٦ = [ ٧٧
: ¸ ( ] ﺍﻟﻨﺴﺎﺀx‹ÏGsù tbqßJn=ôàè? Ÿwur 4’s+¨?$# Ç`yJÏj9 ׎ö•yz äot•ÅzFy$#ur ×@‹Î=s% $u‹÷R‘‰9$# ßì»tFtB ö@è% )
ﺣﺮﻓﺎﹰ٤٦ = [ ٧٧
( ] ﺍﻟﻨﺴﺎﺀ$ZVƒÏ‰tn tbqßgs)øÿtƒ tbrߊ%s3tƒ Ÿw ÏQöqs)ø9$# ÏäIwàs¯»yd ÉA$yJsù ( «!$# ωZÏã ô`ÏiB @@ä. ö@è% )
ﺣﺮﻓﺎﹰ٤٦ = [ ٧٨ :
.................................
ﺣﺮﻓﺎﹰ٢٣ = [ ٨٨ : ! ( ( ] ﺍﻟﻨﺴﺎﺀ ¨ Ê
ª #$ @ ô Bt #( r‰
| &r ` ß g
ô ?s b&r b ß ƒ•Ì ?è &r )
t r‰
W ‹6Î ™
ﺣﺮﻓﺎﹰ٢٤ = [ ٨٨ : ( ] ﺍﻟﻨﺴﺎﺀx y ¼mç 9s ‰
y gÅ B
r `=n ùs ! È =Î Ò
ª #$ @ ô ƒã `Bt ru )
.................................
öNåktJysÎ=ó™r& (#ÿrä‹äzù'u‹ø9ur y7tè¨B Nåk÷]ÏiB ×pxÿͬ!$sÛ öNà)tFù=sù no4qn=¢Á9$# ãNßgs9 |MôJs%r'sù öNÍkŽÏù |MZä. #sŒÎ)ur )
¼çms9 ô‰Ågs† Ÿwur ¾ÏmÎ/ t“øgä† #[äþqß™ ö@yJ÷ètƒ `tB 3 É=»tGÅ6ø9$# È@÷dr& Çc’ÎT$tBr& Iwur öNä3Íh‹ÏR$tBr'Î/ }§øŠ©9 )
3 $Zÿ‹ÏZym zOŠÏdºt•ö/Î) s'©#ÏB yìt7¨?$#ur Ö`Å¡øtèC uqèdur ¬! ¼çmygô_ur zNn=ó™r& ô`£JÏiB $YYƒÏŠ ß`|¡ômr& ô`tBur )
W Š=Î z
ﺣﺮﻓﺎﹰ٧١ = [ ١٢٥ : ( ] ﺍﻟﻨﺴﺎﺀx y O Ï º•t /ö )Î !
z Šd ª #$ ‹ ª #$ ru
x ƒs B
.................................
٣٩ = [ ١٣٥ : ! ( ] ﺍﻟﻨﺴﺎﺀ
¬ äu #! ‰ à Ý
y kp - Å ¡
ó )
É 9ø $$ /Î û
t üBÏ ºq§ %s #( qRç q.ä #( qYã Bt #äu û Ï !© #$ $kp ‰š 'r »¯ ƒt * )
t ï%
ﺣﺮﻓﺎﹰ
٣٩ = [ ١٣٥ : ( ] ﺍﻟﻨﺴﺎﺀ#ŽZ •6Î z t q=è J
y b y è÷ ?s $J
y /Î b
t %.x ! ¨ *Î ùs #( qÊ
© #$ b à •Ì è÷ ?è r÷ &r #( ¼ÿ qâ =ù ?s b)Î ru )
ﺣﺮﻓﺎﹰ
.................................
ﺣﺮﻓﺎﹰ٢٤ = [ ٣٥ : ( ] ﺍﳌﺎﺋﺪﺓc
š ß =Î ÿ
qs ø ?è N
ö 6
à =¯ èy 9s ¾&Ï #Î ‹6Î ™
y ’ûÎ #( r‰
ß g
Î »_
y ru )
.................................
ﺣﺮﻓﺎﹰ
٣٦ = [ ٤١ : ¡ ( ] ﺍﳌﺎﺋﺪﺓNö gß /ç q=è %è `BÏ s÷ ?è Oó 9s ru Oó gÎ dÏ ºqu ùø 'r /Î $Y¨ Bt #äu #( qþ 9ä $%s ú
š Ï !© #$ `
ï% z BÏ )
ﺣﺮﻓﺎﹰ
] ( tûïÌ•yz#uä BQöqs)Ï9 šcqã軣Jy™ É>É‹x6ù=Ï9 šcqã軣Jy™ ¡ (#rߊ$yd tûïÏ%©!$# šÆÏBur )
ﺣﺮﻓﺎﹰ٣٧ = [ ٤١ : ﺍﳌﺎﺋﺪﺓ
(#þqä9$s% šúïÏ%©!$# z`ÏB Ì•øÿä3ø9$# ’Îû tbqããÌ•»|¡ç„ šúïÏ%©!$# y7Râ“øts† Ÿw ãAqß™§•9$# $yg•ƒr'¯»tƒ * )
ﺣﺮﻓﺎﹰ٧٢ = [ ٤١ : ¡ ( ] ﺍﳌﺎﺋﺪﺓNö gß /ç q=è %è `BÏ s÷ ?è Oó 9s ru Oó gÎ dÏ ºqu ùø 'r /Î $Y¨ Bt #äu
`n=sù ¼çmtFt^÷FÏù ª!$# ϊ̕ム`tBur 4 (#râ‘x‹÷n$$sù çnöqs?÷sè? óO©9 bÎ)ur çnrä‹ã‚sù #x‹»yd óOçF•Ï?ré& ÷bÎ) tbqä9qà)tƒ )
٣٣ = [ ٤١ : ( ] ﺍﳌﺎﺋﺪﺓ4 $«º ‹ø ©
x !
« #$ Æ
š BÏ ¼mç 9s 7
y =Î J
ô ?s `=n ùs ¼mç Ft ^t F÷ ùÏ !
ª #$ ŠÏ •Ì ƒã `Bt ru )
ﺣﺮﻓﺎﹰ
٣٤ = [ ٤١ : ( ] ﺍﳌﺎﺋﺪﺓOÒ ŠàÏ ãt U
ë #‹ t oÍ •t z
x ã Å y
F #$ ’ûÎ O
ó g
ß 9s ru ( “
Ó “÷ z
Å $‹u R÷ ‰
‘ 9#$ ’ûÎ N
ö lç ;m )
ﺣﺮﻓﺎﹰ
óOs9 tûïÌ•yz#uä BQöqs)Ï9 šcqã軣Jy™ É>É‹x6ù=Ï9 šcqã軣Jy™ ¡ (#rߊ$yd tûïÏ%©!$# šÆÏBur )
ﺣﺮﻓﺎﹰ٦٦ = [ ٤١ : ¾ ( ( ] ﺍﳌﺎﺋﺪﺓmÏ èÏ Ê
Å #qu Bt ‰
Ï è÷ /t `
. BÏ O
z =Î 3
s 9ø #$ b
t qùè •hÌ tp †
ä (‚
š q?è 'ù ƒt
y7Î=ôJs? `n=sù ¼çmtFt^÷FÏù ª!$# ϊ̕ム`tBur 4 (#râ‘x‹÷n$$sù çnöqs?÷sè? óO©9 bÎ)ur çnrä‹ã‚sù #x‹»yd óOçF•Ï?ré& ÷bÎ) )
ﺣﺮﻓﺎﹰ٦٦ = [ ٤١ : ( ] ﺍﳌﺎﺋﺪﺓ4 $«º ‹ø ©
x !
« #$ Æ
š BÏ ¼mç 9s
’Îû óOßgs9ur ( Ó“÷“Åz $u‹÷R‘‰9$# ’Îû öNçlm; 4 óOßgt/qè=è% t•ÎdgsÜムbr& ª!$# ϊ̕ムóOs9 tûïÏ%©!$# š•Í´¯»s9'ré& )
ﺣﺮﻓﺎﹰ٦٥ = [ ٤١ : ( ] ﺍﳌﺎﺋﺪﺓOÒ ŠàÏ ãt U
ë #‹ t oÍ •t z
x ã Å y
F #$
É ‹
ﺣﺮﻭﻑ١٠ = [ ٤٢ : > ( ] ﺍﳌﺎﺋﺪﺓ É 3
s =ù 9Ï c
š qèã »J
£ ™
y )
ﺣﺮﻭﻑ١٠ = [ ٤٢ : ( ] ﺍﳌﺎﺋﺪﺓ4 M
Ï s
ó ¡
• =9Ï b
t q=è »2
ž &r )
ﺣﺮﻭﻑ١٠ = [ ٤٢ : ( ( ] ﺍﳌﺎﺋﺪﺓNö kå ]÷ ãt Ú
ó •Í ã
ô &r r÷ &r )
ﺣﺮﻓﺎﹰ١١ = [ ٤٢ : ( ] ﺍﳌﺎﺋﺪﺓOó gß Y÷ ãt Ú
ó •Ì è÷ ?è b)Î ru )
ﺣﺮﻓﺎﹰ١٦ = [ ٤٢ : ( ] ﺍﳌﺎﺋﺪﺓ4 Ý
Å ¡
ó )
É 9ø $$ /Î Nhæ Zu •÷ /t N3
ä n
÷ $$ ùs )
“Y‰èdur Ïp1u‘öq-G9$# z`ÏB Ïm÷ƒy‰tƒ tû÷üt/ $yJÏj9 $]%Ïd‰|ÁãBur Ö‘qçRur “W‰èd ÏmŠÏù Ÿ@ŠÅgUM}$# çm»oY÷•s?#uäur )
ﺣﺮﻓﺎﹰ٦٥ = [ ٤٦ : ( ] ﺍﳌﺎﺋﺪﺓût ü)É G- Jß =ù 9jÏ pZ às ãÏ qö Bt ru
y7Í´¯»s9'ré'sù ª!$# tAt“Rr& !$yJÎ/ Nà6øts† óO©9 `tBur 4 ÏmŠÏù ª!$# tAt“Rr& !$yJÎ/ È@ŠÅgUM}$# ã@÷dr& ö/ä3ósu‹ø9ur )
ﺣﺮﻓﺎﹰ٦٥ = [ ٤٧ : ( ] ﺍﳌﺎﺋﺪﺓc
š à ¡
q) Å »ÿ
x 9ø #$ N
ã d
è
.................................
ﺣﺮﻓﺎﹰ٢٣ = [ ٤٨ : ( ] ﺍﳌﺎﺋﺪﺓ4 %`
[ $g
y Y÷ BÏ ru pZ ã
t Ž÷ °
Å N
ö 3
ä ZBÏ $Yo =ù èy _ e9 3
y @ ä 9Ï )
ﺣﺮﻓﺎﹰ٢٣ = [ ٤٨ : ( ] ﺍﳌﺎﺋﺪﺓoZ ‰y n
Ï ºru pZ B¨ &é N
ö 6
à =n èy f
y 9s ! x qö 9s ru )
ª #$ äu $! ©
.................................
ﺣﺮﻓﺎﹰ٣٣ = [ ٥٤ : ( ] ﺍﳌﺎﺋﺪﺓ4 O5 ¬Í w
I ps Bt qö 9s b
t qùè $ƒs †
s w
Ÿ ru ! È ‹6Î ™
« #$ @ y ’ûÎ c
š ß g
r‰ Î »gp †
ä )
`tB ÏmŠÏ?÷sム«!$# ã@ôÒsù y7Ï9ºsŒ 4 5OͬIw sptBöqs9 tbqèù$sƒs† Ÿwur «!$# È@‹Î6y™ ’Îû šcr߉Îg»pgä† )
ﺣﺮﻓﺎﹰ٦٦ = [ ٥٤ : ( ] ﺍﳌﺎﺋﺪﺓOí Š=Î æt ìì ™
Å ºru !
ª #$ ru 4 äâ $! ±
t „o
no4qx.¨“9$# tbqè?÷sãƒur no4qn=¢Á9$# tbqßJ‹É)ムtûïÏ%©!$# (#qãZtB#uä tûïÏ%©!$#ur ¼ã&è!qß™u‘ur ª!$# ãNä3–ŠÏ9ur $uK¯RÎ) )
ﺣﺮﻓﺎﹰ٦٧ = [ ٥٥ : ( ] ﺍﳌﺎﺋﺪﺓbt qèã .Ï º‘u Nö dè ru
ﺣﺮﻓﺎﹰ٤٧ =
: ( ] ﺍﳌﺎﺋﺪﺓtbqç7Î=»tóø9$# ÞOèd «!$# z>÷“Ïm ¨bÎ*sù (#qãZtB#uä tûïÏ%©!$#ur ¼ã&s!qß™u‘ur ©!$# ¤AuqtGtƒ `tBur )
ﺣﺮﻓﺎﹰ٤٧ = [ ٥٦
.................................
Èb$tGsÛqÝ¡ö6tB çn#y‰tƒ ö@t/ ¢ (#qä9$s% $oÿÏ3 (#qãYÏèä9ur öNÍk‰É‰÷ƒr& ôM¯=äî 4 î's!qè=øótB «!$# ߉tƒ ߊqåkuŽø9$# ÏMs9$s%ur )
ﺣﺮﻓﺎﹰ٧١ = [ ٦٤ : ( ] ﺍﳌﺎﺋﺪﺓ4 äâ $! ± y ‹ø .x ,
t „o # ß ÿ
Ï Yƒã
óOÎgÏ%öqsù `ÏB (#qè=Ÿ2V{ öNÍkÍh5§‘ `ÏiB NÍköŽs9Î) tAÌ“Ré& !$tBur Ÿ@‹ÅgUM}$#ur sp1u‘öq-G9$# (#qãB$s%r& öNåk¨Xr& öqs9ur )
ﺣﺮﻓﺎﹰ٧١ = [ ٦٦ : ( ] ﺍﳌﺎﺋﺪﺓ4 OgÎ =Î _
ã ‘ö &r M
Ï tø B
r `BÏ ru
.................................
] ( 4 Ó‰Ïnºur ×m»s9Î) HwÎ) >m»s9Î) ô`ÏB $tBur ¢ 7psW»n=rO ß]Ï9$rO ©!$# žcÎ) (#þqä9$s% tûïÏ%©!$# t•xÿŸ2 ô‰s)©9 )
ﺣﺮﻓﺎﹰ٤٧ = [ ٧٣ : ﺍﳌﺎﺋﺪﺓ
] ( íOŠÏ9r& ëU#x‹tã óOßg÷YÏB (#rã•xÿx. šúïÏ%©!$# £`¡¡yJu‹s9 šcqä9qà)tƒ $£Jtã (#qßgtG^tƒ óO©9 bÎ)ur )
ﺣﺮﻓﺎﹰ٤٧ = [ ٧٣ : ﺍﳌﺎﺋﺪﺓ
.................................
( ( ×ps)ƒÏd‰Ï¹ ¼çm•Bé&ur ã@ß™”•9$# Ï&Î#ö7s% `ÏB ôMn=yz ô‰s% ×Aqß™u‘ žwÎ) zOtƒö•tB ÚÆö/$# ßxŠÅ¡yJø9$# $¨B )
ﺣﺮﻓﺎﹰ٤٧ = [ ٧٥ : ] ﺍﳌﺎﺋﺪﺓ
( 4 zOtƒö•tB Ç`ö/$# Ó|¤ŠÏãur yŠ¼ãr#yŠ Èb$|¡Ï9 4’n?tã Ÿ@ƒÏäÂuŽó Î) û_Í_t/ .`ÏB (#rã•xÿŸ2 tûïÏ%©!$# šÆÏèä9 )
ﺣﺮﻓﺎﹰ٤٧ = [ ٧٨ : ] ﺍﳌﺎﺋﺪﺓ
( öNåkߦàÿRr& óOçlm; ôMtB£‰s% $tB }§ø¤Î6s9 4 (#rã•xÿŸ2 tûïÏ%©!$# šcöq©9uqtGtƒ óOßg÷YÏiB #ZŽ•ÏVŸ2 3“t•s? )
ﺣﺮﻓﺎﹰ٤٧ = [ ٨٠ : ] ﺍﳌﺎﺋﺪﺓ
.................................
١٠١ : ( ] ﺍﳌﺎﺋﺪﺓöNä.÷sÝ¡n@ öNä3s9 y‰ö6è? bÎ) uä!$u‹ô©r& ô`tã (#qè=t«ó¡n@ Ÿw (#qãZtB#uä šúïÏ%©!$# $pkš‰r'¯»tƒ )
ﺣﺮﻓﺎﹰ٤٢ = [
[ ١٠١ : ( ] ﺍﳌﺎﺋﺪﺓ3 $pk÷]tã ª!$# $xÿtã öNä3s9 y‰ö7è? ãb#uäö•à)ø9$# ãA¨”t\ムtûüÏm $pk÷]tã (#qè=t«ó¡n@ bÎ)ur )
ﺣﺮﻓﺎﹰ٤٢ =
.................................
: ( ] ﺍﳌﺎﺋﺪﺓÉ>qã‹äóø9$# ãN»¯=tã |MRr& y7¨RÎ) 4 y7Å¡øÿtR ’Îû $tB ÞOn=ôãr& Iwur ÓŤøÿtR ’Îû $tB ãNn=÷ès? )
ﺣﺮﻓﺎﹰ٤٢ = [ ١١٦
= [ ١١٧ : ( ] ﺍﳌﺎﺋﺪﺓ4 öNä3-/u‘ur ’În1u‘ ©!$# (#r߉ç6ôã$# Èbr& ÿ¾ÏmÎ/ ÓÍ_s?ó•sDr& !$tB žwÎ) öNçlm; àMù=è% $tB )
ﺣﺮﻓﺎﹰ٤١
ﺣﺮﻓﺎﹰ٢٩ = [ ١١٨ : ( ] ﺍﳌﺎﺋﺪﺓOÞ Š3Å tp :ø #$ “â ƒ•Í èy 9ø #$ M y R¯ *Î ùs N
| R&r 7 ö g
ß 9s •ö ÿ
Ï óø ?s b)Î ru )
öNåk|¦àÿRr& (#ÿrçŽÅ£yz tûïÏ%©!$# ¢ ãNèduä!$oYö/r& šcqèùÌ•÷ètƒ $yJx. ¼çmtRqèùÍ•÷êtƒ |=»tGÅ3ø9$# ÞOßg»oY÷•s?#uä tûïÏ%©!$# )
tbqä3tRur $oYÎn/u‘ ÏM»tƒ$t«Î/ z>Éj‹s3çR Ÿwur –Št•çR $uZoKø‹n=»tƒ (#qä9$s)sù Í‘$¨Z9$# ’n?tã (#qàÿÏ%ãr øŒÎ) #“t•s? öqs9ur )
ﺣﺮﻓﺎﹰ٦٦ = [ ٢٧ : ( ] ﺍﻷﻧﻌﺎﻡût üZÏ BÏ s÷ Rç Qù #$ `z BÏ
.................................
ﺣﺮﻓﺎﹰ٢٥ = [ ٣٢ : ( ( ] ﺍﻷﻧﻌﺎﻡq× gô 9s ru =
Ò èÏ 9s w
ž )Î $! Šu R÷ $
‘ !#$ oä q4 ‹u s
y 9ø #$ $Bt ru )
.....................................
4 $tRçŽóÇtR öNßg9s?r& #Ó¨Lym (#rèŒré&ur (#qç/Éj‹ä. $tB 4’n?tã (#rçŽy9|Ásù y7Î=ö7s% `ÏiB ×@ߙ①ôMt/Éj‹ä. ô‰s)s9ur )
ﺣﺮﻓﺎﹰ٦٨ = [ ٣٤ : ( ] ﺍﻷﻧﻌﺎﻡ4 ! Ï »J
« #$ M y =Î 3
s 9Ï A dÏ 7t Bã w
t ‰ Ÿ ru
£`Å3»s9ur Zptƒ#uä tAÍi”t\ムbr& #’n?tã î‘ÏŠ$s% ©!$# žcÎ) ö@è% 4 ¾ÏmÎn/§‘ `ÏiB ×ptƒ#uä Ïmø‹n=tã tAÌh“çR Ÿwöqs9 (#qä9$s%ur )
ﺣﺮﻓﺎﹰ٤٤ = [ ٥٢
( öNèdyŠã•ôÜtGsù &äóÓx« `ÏiB OÎgøŠn=tæ y7Î/$|¡Ïm ô`ÏB $tBur &äóÓx« `ÏiB NÎgÎ/$|¡Ïm ô`ÏB š•ø‹n=tã $tB )
ﺣﺮﻓﺎﹰ٤٤ = [ ٥٢ : ] ﺍﻷﻧﻌﺎﻡ
.....................................
3 Šy º•t ùè $Rt qJ
ﺣﺮﻓﺎﹰ١٥ = [ ٩٤ : “ ( ] ﺍﻷﻧﻌﺎﻡ ß Gç ¥÷ _
Å ‰
ô )
s 9s ru )
ﺣﺮﻓﺎﹰ١٥ = [ ٩٤ : ( ] ﺍﻷﻧﻌﺎﻡo; •§ Bt A
t r¨ &r N
ö 3
ä »Yo )
ø =n z
y $J
y .x )
.....................................
tbrã•à6ôJtƒ $tBur ( $ygŠÏù (#rã•à6ôJu‹Ï9 $ygŠÏBÌ•ôfãB uŽÉ9»Ÿ2r& >ptƒö•s% Èe@ä. ’Îû $uZù=yèy_ y7Ï9ºx‹x.ur )
ﺣﺮﻓﺎﹰ٦٨ = [ ١٢٣ : ( ] ﺍﻷﻧﻌﺎﻡbt r•á èã ±
ô „o $Bt ru N
ö kÍ ¦
Å ÿ
à R'r /Î w
ž )Î
ãNn=ôãr& ª!$# ¢ «!$# ã@ߙ①u’ÎAré& !$tB Ÿ@÷VÏB 4’tA÷sçR 4Ó®Lym z`ÏB÷sœR `s9 (#qä9$s% ×ptƒ#uä öNßgø?uä!%y` #sŒÎ)ur )
ﺣﺮﻓﺎﹰ٦٨ = [ ١٢٤ : ( ] ﺍﻷﻧﻌﺎﻡ3 ¼mç Gt 9s $™
y ‘Í @
ã èy gø † ß ‹ø m
s ] y
.....................................
tûïÏ%©#Ï9 }‘Ïd ö@è% 4 É-ø—Ìh•9$# z`ÏB ÏM»t6Íh‹©Ü9$#ur ¾ÍnÏŠ$t7ÏèÏ9 ylt•÷zr& ûÓÉL©9$# «!$# spoYƒÎ— tP§•ym ô`tB ö@è% )
( tbqçHs>ôètƒ 5Qöqs)Ï9 ÏM»tƒFy$# ã@Å_ÁxÿçR y7Ï9ºx‹x. 3 ÏpyJ»uŠÉ)ø9$# tPöqtƒ Zp|ÁÏ9%s{ $u‹÷R‘‰9$# Ío4quŠysø9$# ’Îû (#qãZtB#uä
ﺣﺮﻭﻑ١٠٨ = [ ٣٢ : ] ﺍﻷﻋﺮﺍﻑ
Èd,yÛø9$# ÎŽö•tóÎ/ zÓøöt7ø9$#ur zNøOM}$#ur z`sÜt/ $tBur $pk÷]ÏB t•ygsß $tB |·Ïmºuqxÿø9$# }‘În/u‘ tP§•ym $yJ¯RÎ) ö@è% )
: ( ] ﺍﻷﻋﺮﺍﻑtbqçHs>÷ès? Ÿw $tB «!$# ’n?tã (#qä9qà)s? br&ur $YZ»sÜù=ß™ ¾ÏmÎ/ öAÍi”t\ムóOs9 $tB «!$$Î/ (#qä.ÎŽô³è@ br&ur
.. ﺣﺮﻭﻑ١٠٨ = [ ٣٣
........................................
tA$s% ( Í‘$¨Z9$# z`ÏiB $Zÿ÷èÅÊ $\/#x‹tã öNÍkÌE$t«sù $tRq•=|Êr& ÏäIwàs¯»yd $oY-/u‘ öNßg9s9rT{ óOßg1t•÷zé& ôMs9$s% )
× è÷ Ê
ﺣﺮﻓﺎﹰ٦٢ = [ ٣٨ : ( ] ﺍﻷﻋﺮﺍﻑ# Å @
e9 3
ä 9Ï
$yJÎ/ z>#x‹yèø9$# (#qè%rä‹sù 9@ôÒsù `ÏB $uZøŠn=tã ö/ä3s9 šc%x. $yJsù óOßg1t•÷zT{ óOßg9s9ré& ôMs9$s%ur )
ﺣﺮﻓﺎﹰ٦٢ = [ ٣٩ : ( ] ﺍﻷﻋﺮﺍﻑbt q7ç ¡
Å 3
õ ?s O
ó Gç Y.ä
........................................
٣٦ = [ ٤٨ : ( ] ﺍﻷﻋﺮﺍﻑL÷ ià 9Jy ‹¡
Å 0Î Nkå Xt qùè •Í è÷ ƒt w
Z %`
y ‘Í $
Å #•{ ã
ô { Ü »tp ¾
F #$ = õ &r “
# Šy $Rt ru )
ﺣﺮﻓﺎﹰ
٣٥ = [ ٤٨ : ( ] ﺍﻷﻋﺮﺍﻑbt rŽç 9É 3õ Gt ¡
ó @n N
ö Gç Y.ä $Bt ru /ö 3
ä èã J
ô _ ö 3
y N ä Zã
t Ó ø &r $! Bt #( q9ä $%s )
4 _o î
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ١٥ = ( /ö 3ä èã Jô _ ö 3
y N ä Zã
t Ó ø &r $! Bt )
4 _o î
ﺣﺮﻓﺎﹰ١٥ = ( bt rŽç 9É 3õ Gt ¡
ó @n N
ö Gç Y.ä $Bt ru )
٣٤ = [ ٤٩ : ( ] ﺍﻷﻋﺮﺍﻑc
š qRç “t tø B ó Fç R&r w
r O I ru /ö 3
ä ‹ø =n æ ì qö z
t $ Ÿ ps Y¨ gp :ø #$ #( q=è z
y w ä Š÷ #$ )
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ١٧ = ( Oó Fç Jô ¡
| %ø &r û Ï !© #$ äÏ w
t ï% I sà »¯ d
y &r )
ﺣﺮﻓﺎﹰ١٧ = ( 4 p> Jy m
ô •t /Î ! ã g
ª #$ N ß 9ä $Yo ƒt w
Ÿ )
........................................
(#ÿrã•à2øŒ$#ur 4 öNà2u‘É‹ZãŠÏ9 öNä3ZÏiB 9@ã_u‘ 4’n?tã öNä3În/§‘ `ÏiB Ö•ò2ÏŒ öNä.uä!%y` br& óOçFö6Éftãurr& )
8 qRç Q
ﺣﺮﻓﺎﹰ٧٠ = [ ٦٩ : ( ] ﺍﻷﻋﺮﺍﻑy Ï qö %s ‰
Ï è÷ /t `
. BÏ äu $! ÿ ä N
x =n z ö 3
ä =n èy _
y Œø )Î
!$tR߉Ïès? $yJÎ/ $oYÏ?ù'sù ( $tRät!$t/#uä ߉ç7÷ètƒ tb%Ÿ2 $tB u‘x‹tRur ¼çny‰ômur ©!$# y‰ç7÷èuZÏ9 $uZoK÷¥Å_r& (#þqä9$s% )
ﺣﺮﻓﺎﹰ٧٠ = [ ٧٠ : ( ] ﺍﻷﻋﺮﺍﻑût ü%Ï ‰Ï »Á
¢ 9#$ `
z BÏ M
| Y.ä b)Î
........................................
&äþqÝ¡Î0 $ydq•¡yJs? Ÿwur ( «!$# ÇÚö‘r& þ’Îû ö@à2ù's? $ydrâ‘x‹sù ( Zptƒ#uä öNà6s9 «!$# èps%$tR ¾ÍnÉ‹»yd )
ﺣﺮﻓﺎﹰ٦٤ = [ ٧٣ : ( ] ﺍﻷﻋﺮﺍﻑOÒ Š9Ï &r >
ë #‹
x ã ö .ä ‹
t N ä 'ù ‹u ùs
x z
z`ÏB |MYä. bÎ) !$tR߉Ïès? $yJÎ/ $oYÏKø•$# ßxÎ=»|Á»tƒ (#qä9$s%ur óOÎgÎn/u‘ Í•öDr& ô`tã (#öqtGtãur sps%$¨Y9$# (#rã•s)yèsù )
ﺣﺮﻓﺎﹰ٦٤ = [ ٧٧ : ( ] ﺍﻷﻋﺮﺍﻑût ü=Î ™
y •ö J
ß 9ø #$
........................................
ﺣﺮﻓﺎﹰ٢٩ =[ ٩٢ : ( ] ﺍﻷﻋﺮﺍﻑú
š ïŽÎ £
Å »‚
y 9ø #$ N
ã d
è #( qRç %.x $6Y ‹ø èy ©
ä #( q/ç ‹
¤ .x ú
š Ï !© #$ )
ï%
........................................
=[ ١٠٥ : ( ] ﺍﻷﻋﺮﺍﻑŸ@ƒÏäÂuŽó Î) ûÓÍ_t/ zÓÉëtB ö@Å™ö‘r'sù öNä3În/§‘ `ÏiB 7puZÉi•t7Î/ Nà6çGø¤Å_ ô‰s% )
ﺣﺮﻓﺎﹰ٣٥
= [ ١٠٦ : ( ] ﺍﻷﻋﺮﺍﻑtûüÏ%ω»¢Á9$# z`ÏB |MYä. bÎ) !$pkÍ5 ÏNù'sù 7ptƒ$t«Î/ |M÷¥Å_ |MYä. bÎ) tA$s% )
ﺣﺮﻓﺎﹰ٣٥
.....................................
ﺣﺮﻓﺎﹰ٣٨ = ( 4 • y 9Ï #äu ru 8
š Ft g x ‘u ‹ Ç ‘ö {
x ƒt ru Ú F #$ ’ûÎ #( r‰
ß ¡
Å ÿ
ø ‹ã 9Ï ¼mç Bt qö %s ru Ó y qBã ‘â ‹
4 › x ?s &r )
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ٣٧ = [ ١٢٩
š•Î=ôgムbr& öNä3š/u‘ 4Ó|¤tã tA$s% 4 $oYoKø¤Å_ $tB ω÷èt/ .`ÏBur $uZu‹Ï?ù's? br& È@ö7s% `ÏB $oYƒÏŒré& (#þqä9$s% )
= [ ١٢٩ : ( ] ﺍﻷﻋﺮﺍﻑtbqè=yJ÷ès? y#ø‹Ÿ2 t•ÝàZu‹sù ÇÚö‘F{$# ’Îû öNà6xÿÎ=÷‚tGó¡tƒur öNà2¨r߉tã
ﺣﺮﻓﺎﹰ٨٨
ÆÍ´s9 ( x8y‰ZÏã y‰Îgtã $yJÎ/ y7-/u‘ $uZs9 äí÷Š$# Óy›qßJ»tƒ (#qä9$s% â“ô_Ìh•9$# ÞOÎgøŠn=tæ yìs%ur $£Js9ur )
= [ ١٣٤ : ( ] ﺍﻷﻋﺮﺍﻑŸ@ƒÏäÂuŽó Î) ûÓÍ_t/ š•yètB £`n=Å™÷Žã\s9ur y7s9 ¨ûsöÏB÷sãZs9 t“ô_Ìh•9$# $¨Ytã |Møÿt±x.
ﺣﺮﻓﺎﹰ٨٨
...................................
ﺣﺮﻓﺎﹰ٣٩ = [
...................................
šcqà)-Ftƒ Ÿw öNèdur ;o§•sD Èe@à2 ’Îû öNèdy‰ôgtã šcqàÒà)Ztƒ §NèO öNåk÷]ÏB £N‰yg»tã šúïÏ%©!$# )
ﺣﺮﻓﺎﹰ٤٣ = [ ٥٦ : ( ] ﺍﻷﻧﻔﺎﻝ
( šcrã•ž2¤‹tƒ óOßg¯=yès9 öNßgxÿù=yz ô`¨B OÎgÎ/ ÷ŠÎhŽ|³sù É>ö•ysø9$# ’Îû öNåk¨]xÿs)÷Ws? $¨BÎ*sù )
.. ﺣﺮﻓﺎﹰ٤٣ = [ ٥٧ : ] ﺍﻷﻧﻔﺎﻝ
...................................
tûïÏ%©!$#ur «!$# È@‹Î6y™ ’Îû öNÍkŦàÿRr&ur óOÎgÏ9ºuqøBr'Î/ (#r߉yg»y_ur (#rã•y_$ydur (#qãZtB#uä z`ƒÏ%©!$# ¨bÎ) )
ﺣﺮﻓﺎﹰ٨٤ = [ ٧٢ : ( ] ﺍﻷﻧﻔﺎﻝ4 Ù
< è÷ /t äâ $! ‹u 9Ï r÷ &r N
ö kå Õ
Ý è÷ /t 7
y ´Í »¯ 9s r' &é #( rÿ Žç Ç
| Rt r¨ #( rru #äu
(#ÿrçŽ|ÇtR¨r (#rur#uä tûïÉ‹©9$#ur «!$# È@‹Î6y™ ’Îû (#r߉yg»y_ur (#rã•y_$ydur (#qãZtB#uä šúïÏ%©!$#ur )
ﺣﺮﻓﺎﹰ٨٤ = [ ٧٤ : ( ] ﺍﻷﻧﻔﺎﻝL× q•Ì .x -× —ø ‘Í ru o× •t ÿÏ óø B¨ Nlç ;° 4 $)y m t qZã BÏ s÷ J
y b ß 9ø #$ N
ã d
è •
š ´Í »¯ 9s r' &é
...................................
öNà2râäy‰t/ Nèdur ÉAqß™§•9$# Æl#t•÷zÎ*Î/ (#q‘Jydur óOßguZ»yJ÷ƒr& (#þqèWs3¯R $YBöqs% šcqè=ÏG»s)è? Ÿwr& )
ﺣﺮﻓﺎﹰ٥٦ = [ ١٣ : ( ] ﺍﻟﺘﻮﺑﺔ4 oB •§ Bt ^
š r¨ &r
...................................
ª!$# tP§•ym $tB tbqãBÌh•ptä† Ÿwur Ì•ÅzFy$# ÏQöqu‹ø9$$Î/ Ÿwur «!$$Î/ šcqãZÏB÷sムŸw šúïÏ%©!$# (#qè=ÏG»s% )
ﺣﺮﻓﺎﹰ٦١ = [ ٢٩ : &¼ ( ] ﺍﻟﺘﻮﺑﺔã !è q™
ß ‘u ru
öqs9ur ¼çnu‘qçR ¢OÏFムbr& HwÎ) ª!$# †p1ù'tƒur óOÎgÏdºuqøùr'Î/ «!$# u‘qçR (#qä«ÏÿôÜムbr& šcr߉ƒÌ•ãƒ )
ﺣﺮﻓﺎﹰ٦١ = [ ٣٢ : ( ] ﺍﻟﺘﻮﺑﺔc
š r•ã ÿ
Ï »3
s 9ø #$ no •Ì 2
Ÿ
...................................
’n<Î) óOçFù=s%$¯O$# «!$# È@‹Î6y™ ’Îû (#rã•ÏÿR$# â/ä3s9 Ÿ@ŠÏ% #sŒÎ) ö/ä3s9 $tB (#qãZtB#uä šúïÏ%©!$# $yg•ƒr'¯»tƒ )
ﺣﺮﻓﺎﹰ٦٠ = [ ٣٨ : ( ] ﺍﻟﺘﻮﺑﺔ4 Ú
Ç ‘ö {
F #$
žwÎ) Íot•ÅzFy$# ’Îû $u‹÷R‘‰9$# Ío4quŠysø9$# ßì»tFtB $yJsù 4 Íot•ÅzFy$# šÆÏB $u‹÷R‘‰9$# Ío4qu‹ysø9$$Î/ OçF•ÅÊu‘r& )
î ‹=Î %s
ﺣﺮﻓﺎﹰ٦٠ = [ ٣٨ : @ ( ] ﺍﻟﺘﻮﺑﺔ
.................................
óOßgsù óOßgç/qè=è% ôMt/$s?ö‘$#ur Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sムŸw tûïÏ%©!$# š•çRÉ‹ø«tFó¡o„ $yJ¯RÎ) )
ﺣﺮﻓﺎﹰ٦٩ = [ ٤٥ : ( ] ﺍﻟﺘﻮﺑﺔc
š rŠß Š¨ Žu It ƒt O
ó g
Î 6Î ƒ÷ ‘u ’ûÎ
Ÿ@ŠÏ%ur öNßgsܬ7sVsù öNßgrO$yèÎ7/R$# ª!$# onÌ•Ÿ2 `Å3»s9ur Zo£‰ãã ¼ã&s! (#r‘‰tãV{ ylrã•ã‚ø9$# (#rߊ#u‘r& öqs9ur * )
ﺣﺮﻓﺎﹰ٧٠ = [ ٤٦ : ( ] ﺍﻟﺘﻮﺑﺔú
š Ï èÏ »)
ï‰ s 9ø #$ ì ß èã %ø #$
y Bt #( r‰
ﺣﺮﻓﺎﹰ١٩ = [ ٤٦ : ( ] ﺍﻟﺘﻮﺑﺔú
š Ï èÏ »)
ï‰ s 9ø #$ ì ß èã %ø #$ @
y Bt #( r‰ Ÿ Š%Ï ru )
ﺣﺮﻓﺎﹰ٤٤ = [
= [ ٤٥ : ( ] ﺍﻟﺘﻮﺑﺔÌ•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sムŸw tûïÏ%©!$# š•çRÉ‹ø«tFó¡o„ $yJ¯RÎ) )
ﺣﺮﻓﺎﹰ٣٩
= [ ٤٧ : ( ] ﺍﻟﺘﻮﺑﺔöNä3n=»n=Ï{ (#qãè|Ê÷rV{ur Zw$t6yz žwÎ) öNä.rߊ#y— $¨B /ä3‹Ïù (#qã_t•yz öqs9 )
ﺣﺮﻓﺎﹰ٤٠
] ( óOßgç/qè=è% ôMt/$s?ö‘$#ur Ì•ÅzFy$# ÏQöqu‹ø9$#ur «!$$Î/ šcqãZÏB÷sムŸw tûïÏ%©!$# š•çRÉ‹ø«tFó¡o„ $yJ¯RÎ) )
ﺣﺮﻓﺎﹰ٥٢ = [ ٤٥ : ﺍﻟﺘﻮﺑﺔ
( spuZ÷FÏÿø9$# ãNà6tRqäóö7tƒ öNä3n=»n=Ï{ (#qãè|Ê÷rV{ur Zw$t6yz žwÎ) öNä.rߊ#y— $¨B /ä3‹Ïù (#qã_t•yz öqs9 )
ﺣﺮﻓﺎﹰ٥٣ = [ ٤٧ : ] ﺍﻟﺘﻮﺑﺔ
«!$# â•öDr& t•ygsßur ‘,ysø9$# uä!$y_ 4Ó®Lym u‘qãBW{$# š•s9 (#qç7¯=s%ur ã@ö6s% `ÏB spuZ÷FÏÿø9$# (#âqtótFö/$# ωs)s9 )
ﺣﺮﻓﺎﹰ٦٣ = [ ٤٨ : ( ] ﺍﻟﺘﻮﺑﺔc
š è •Ì »2
qd Ÿ ö d
N è ru
â/ä3t7ŠÅÁムbr& öNä3Î/ ßÈ-/uŽtItR ß`øtwUur ( Èû÷üuŠt^ó¡ßsø9$# “y‰÷nÎ) HwÎ) !$uZÎ/ šcqÝÁ-/t•s? ö@yd ö@è% )
ﺣﺮﻓﺎﹰ٦٣ = [ ٥٢ : ¾ ( ] ﺍﻟﺘﻮﺑﺔÿ nÍ ‰Ï ZãÏ Æ
ï BiÏ >
5 #‹
x èy /Î !
ª #$
.................................
ﺣﺮﻓﺎﹰ٢١ = [ ٦٢ : ( ] ﺍﻟﺘﻮﺑﺔNö 2
à qÊ
à Ž÷ •ã 9Ï N
ö 3
ä 9s !
« $$ /Î c
š à =Î tø †
qÿ s )
ﺣﺮﻓﺎﹰ٢١ = [ ٦٢ : ( ] ﺍﻟﺘﻮﺑﺔnç qÊ
à •ö ƒã b&r Y
Ž y &r ¼ÿ &ã !è q™
m ß ‘u ru !
ª #$ ru )
.................................
$yJÎ/ur çnr߉tãur $tB ©!$# (#qàÿn=÷zr& !$yJÎ/ ¼çmtRöqs)ù=tƒ ÏQöqtƒ 4’n<Î) öNÍkÍ5qè=è% ’Îû $]%$xÿÏR öNåkz:s)ôãr'sù )
ﺣﺮﻓﺎﹰ٦٧ = [ ٧٧ : ( ] ﺍﻟﺘﻮﺑﺔc
š q/ç ‹
É 3
õ ƒt #( qRç $2
Ÿ
.................................
ﺣﺮﻓﺎﹰ٤٣ = [ ٨١
u ‘ö {
ﺣﺮﻓﺎﹰ٢٩ = [ ٣ : ( ] ﻳﻮﻧﺲÚ Ï ºqu »J
F #$ ru N ¡ 9#$ ,
y ¡ t =n { Ï !© #$ !
y “% Þ 3
ª #$ O ä /- ‘u b
¨ )Î )
ﺣﺮﻓﺎﹰ٢٩ = [ ٣ : ( ] ﻳﻮﻧﺲc
š r•ã .© ‹ Ÿ ùs &r 4 nç r‰
x ?s x ß 6ç ã
ô $$ ùs N
ö 6
à /š ‘u ! ã 6
ª #$ N à 9Ï ºŒs )
.................................
4 ÅÝó¡É)ø9$$Î/ ÏM»ysÎ=»¢Á9$# (#qè=ÏHxåur (#qãZtB#uä tûïÏ%©!$# y“Ì“ôfu‹Ï9 ¼çn߉‹Ïèム¢OèO t,ù=sƒø:$# (#äty‰ö7tƒ ¼çm¯RÎ) )
٤ : ( ] ﻳﻮﻧﺲšcrã•àÿõ3tƒ (#qçR%x. $yJÎ/ 7OŠÏ9r& ë>#x‹tãur 5OŠÏHxq ô`ÏiB Ò>#uŽŸ° óOßgs9 (#rã•xÿŸ2 tûïÏ%©!$#ur
ﺣﺮﻓﺎﹰ١٠٠ = [
yŠy‰tã (#qßJn=÷ètFÏ9 tAΗ$oYtB ¼çnu‘£‰s%ur #Y‘qçR t•yJs)ø9$#ur [ä!$u‹ÅÊ š[ôJ¤±9$# Ÿ@yèy_ “Ï%©!$# uqèd )
] ( tbqßJn=ôètƒ 5Qöqs)Ï9 ÏM»tƒFy$# ã@Å_Áxÿム4 Èd,ysø9$$Î/ žwÎ) š•Ï9ºsŒ ª!$# t,n=y{ $tB 4 z>$|¡Åsø9$#ur tûüÏZÅb¡9$#
ﺣﺮﻓﺎﹰ١٠٠ = [ ٥ : ﻳﻮﻧﺲ
ﺣﺮﻓﺎﹰ٣٣ = ( 4 Ý
Å ¡
ó )
É 9ø $$ /Î M
Ï »s
y =Î »Á
¢ 9#$ #( q=è HÏ å
x ru #( qZã Bt #äu û Ï !© #$ “
t ï% y “Ì f
ô ‹u 9Ï )
ﺣﺮﻓﺎﹰ٢٦ = ( ût üZÏ ¡
bÅ 9#$ Šy ‰
y ã ß =n è÷ Ft 9Ï A
t #( qJ t —Î $Yo Bt ¼nç ‘u ‰
£ %s ru )
t —Î $Yo Bt ¼nç ‘u ‰
ﺣﺮﻓﺎﹰ٣٨ = ( A £ %s ru #‘Y qRç •t J s 9ø #$ ru ä[ $! ‹u Ê
y ) Å [
š ô ±
J ¤ 9#$ @
Ÿ èy _ Ï !© #$ qu d
y “% è )
ﺣﺮﻓﺎﹰ٣٩ = ( bt qJß =n èô ƒt Q5 qö )s 9Ï M
Ï »ƒt y ã Á
F #$ @ _Å ÿ
x ċ 4 ,
dÈ s
y 9ø $$ /Î w
ž )Î •
š 9Ï ºŒs !
ª #$ ,
t =n {
y $Bt )
.................................
ÏäIwàs¯»yd šcqä9qà)tƒur óOßgãèxÿZtƒ Ÿwur öNèd•ŽÛØo„ Ÿw $tB «!$# Âcrߊ `ÏB šcr߉ç7÷ètƒur )
ﺣﺮﻓﺎﹰ٥٩ = [ ١٨ : ( ] ﻳﻮﻧﺲ4 !
« #$ ‰ Ï $Rt sà »¯ èy ÿ
y Yã ä
x ©
4’n?»yès?ur ¼çmoY»ysö7ß™ 4 ÇÚö‘F{$# ’Îû Ÿwur ÏNºuq»yJ¡¡9$# ’Îû ãNn=÷ètƒ Ÿw $yJÎ/ ©!$# šcqä«Îm6uZè?r& ö@è% )
ﺣﺮﻓﺎﹰ٥٨ = [ ١٨ : ( ] ﻳﻮﻧﺲc
š q.ä ŽÎ ³
ô „ç $J
£ ã
t
................................
ﺣﺮﻓﺎﹰ٣٣ = [ ٢٣ : ( ] ﻳﻮﻧﺲc
š q=è J
y è÷ ?s O
ó Fç Z.ä $J
y /Î N3
ä ¤ã 7mÎ ^t Zã ùs N
ö 3
ä èã _
Å •ó Bt $Zu ‹ø 9s )Î O
¢ Oè )
................................
¼çn߉‹Ïèム§NèO t,ù=sƒø:$# (#äty‰ö7tƒ ª!$# È@è% 4 ¼çn߉‹Ïèム§NèO t,ù=sƒø:$# (#äty‰ö7tƒ `¨B /ä3ͬ!%x.uŽà° `ÏB ö@yd ö@è% )
ﺣﺮﻓﺎﹰ٦٥ = [ ٣٤ : ( ] ﻳﻮﻧﺲbt q3ä ùs s÷ ?è ’4 T¯ 'r ùs (
bÎ) «!$# Èbrߊ `ÏiB OçF÷èsÜtGó™$# Ç`tB (#qãã÷Š$#ur ¾Ï&Î#÷VÏiB ;ou‘qÝ¡Î/ (#qè?ù'sù ö@è% ( çm1uŽtIøù$# tbqä9qà)tƒ ÷Pr& )
٣٨ : ( ] ﻳﻮﻧﺲOçF÷èsÜtGó™$# Ç`tB (#qãã÷Š$#ur ¾Ï&Î#÷VÏiB ;ou‘qÝ¡Î/ (#qè?ù'sù ö@è% ( çm1uŽtIøù$# tbqä9qà)tƒ ÷Pr& )
ﺣﺮﻓﺎﹰ٤٥ = [
] ( tûïωšøÿßJø9$$Î/ ÞOn=÷ær& y7š/u‘ur 4 ¾ÏmÎ/ ÚÆÏB÷sムžw `¨B Nåk÷]ÏBur ¾ÏmÎ/ ß`ÏB÷sム`¨B Nåk÷]ÏBur )
ﺣﺮﻓﺎﹰ٤٥ = [ ٤٠ : ﻳﻮﻧﺲ
ﺣﺮﻓﺎﹰ٣٠ = [ ٣٨ : &¾ ( ] ﻳﻮﻧﺲÏ #Î V÷ BiÏ o; ‘u q¡
Ý /Î #( q?è 'ù ùs @
ö %è ( mç 1Žu It ùø #$ b
t q9ä q)
à ƒt P÷ &r )
ﺣﺮﻓﺎﹰ٣١ = [ ٣٧ : ! ( ] ﻳﻮﻧﺲ Â
« #$ c rŠß `BÏ “ ø ƒã b&r b
3 Žu It ÿ ã #äu •ö )
à 9ø #$ #‹
x »d
y b
t %.x $Bt ru )
ﺣﺮﻓﺎﹰ٣١ = [ ٣٧ : ! ( ] ﻳﻮﻧﺲ Â
« #$ c rŠß `BÏ “ ø ƒã b&r b
3 Žu It ÿ ã #äu •ö )
à 9ø #$ #‹
x »d
y b
t %.x $Bt ru )
É »Gt 3
ﺣﺮﻓﺎﹰ٣١ = [ ٣٧ : = ( ] ﻳﻮﻧﺲ Å 9ø #$ @ Å ÿ
Ÿ ŠÁ ø ?s ru mÏ ƒ÷ ‰ t ü÷ /t “%
y ƒt û Ï !© #$ , Ï Á
t ƒ‰ ó ?s `3
Å »9s ru )
................................
ﺣﺮﻓﺎﹰ٢١ = [ ٤٦ : ( ] ﻳﻮﻧﺲOó gß èã _
Å •ó Ds $Zu Šø 9s *Î ùs 7
y Y¨ ‹u ù© qu Gt Rt r÷ &r )
ﺣﺮﻓﺎﹰ٢١ = [ ٤٦ : ( ] ﻳﻮﻧﺲc
š q=è èy ÿ
ø ƒt $Bt ’
4 ?n ã î ‹kÍ -
t ‰ y ! § Oè )
ª #$ N
................................
ﺣﺮﻓﺎﹰ١٤ = [ ٥٣ : ( ( ] ﻳﻮﻧﺲ,A s
y 9s ¼mç R¯ )Î ’
þ 1nÎ ‘u ru “)Î @
ö %è )
ﺣﺮﻓﺎﹰ١٤ = [ ٥٣ : ( ] ﻳﻮﻧﺲú
š ï“Ì f
É è÷ J
ß /Î OFç R&r $! Bt ru )
................................
................................
$¨Zà2 žwÎ) @@yJtã ô`ÏB tbqè=yJ÷ès? Ÿwur 5b#uäö•è% `ÏB çm÷ZÏB (#qè=÷Gs? $tBur 5bù'x© ’Îû ãbqä3s? $tBur )
ﺣﺮﻓﺎﹰ٥٩ = [ ٦١ : ( ] ﻳﻮﻧﺲ#Š· qkå -
à /ö 3
ä ‹ø =n æ
t
`ÏB t•tóô¹r& Iwur Ïä!$yJ¡¡9$# ’Îû Ÿwur ÇÚö‘F{$# †Îû ;o§‘sŒ ÉA$s)÷WÏiB `ÏB y7Îi/¢‘ `tã Ü>â“÷ètƒ $tBur )
ﺣﺮﻓﺎﹰ٥٩ = [ ٦١ : ( ] ﻳﻮﻧﺲŽu 9y .ø &r w y 9Ï ºŒs
I ru 7
$¨Zà2 žwÎ) @@yJtã ô`ÏB tbqè=yJ÷ès? Ÿwur 5b#uäö•è% `ÏB çm÷ZÏB (#qè=÷Gs? $tBur 5bù'x© ’Îû ãbqä3s? $tBur )
ﺣﺮﻓﺎﹰ٧٠ = [ ٦١ : ( ] ﻳﻮﻧﺲ4 mÏ ‹ùÏ bt qÒ
à ‹ÿ
Ï ?è Œø )Î #Š· qkå -
à /ö 3
ä ‹ø =n æ
t
`ÏB t•tóô¹r& Iwur Ïä!$yJ¡¡9$# ’Îû Ÿwur ÇÚö‘F{$# †Îû ;o§‘sŒ ÉA$s)÷WÏiB `ÏB y7Îi/¢‘ `tã Ü>â“÷ètƒ $tBur )
ﺣﺮﻓﺎﹰ٧١ = [ ٦١ : ( ] ﻳﻮﻧﺲûA ü7Î B• =
5 »Gt .Ï ’ûÎ w
ž )Î Žu 9y .ø &r w y 9Ï ºŒs
I ru 7
................................
Ç ‘ö {
ﺣﺮﻓﺎﹰ٢٦ = [ ٢٠ : ( ] ﻫﻮﺩÚ F #$ ’ûÎ ú
š ï“Ì f
É è÷ Bã #( qRç q3
ä ƒt N
ö 9s 7
y ´Í »¯ 9s r' &é )
................................
[ ٦٥ : ( ] ﻫﻮﺩ5>rä‹õ3tB çŽö•xî î‰ôãur š•Ï9ºsŒ ( 5Q$-ƒr& spsW»n=rO öNà2Í‘#yŠ ’Îû (#qãè-GyJs? tA$s)sù )
ﺣﺮﻓﺎﹰ٣٩ =
٦٧ : ( ] ﻫﻮﺩšúüÏJÏW»y_ öNÏdÌ•»tƒÏŠ ’Îû (#qßst7ô¹r'sù èpysøŠ¢Á9$# (#qßJn=sß šúïÏ%©!$# x‹s{r&ur )
ﺣﺮﻓﺎﹰ٣٩ = [
................................
ﺣﺮﻓﺎﹰ٢٣ = [ ٧٩ : ( ] ﻫﻮﺩ,d9 m ô BÏ 7
y ` y ?Ï $Zu /t ’ûÎ $Zu 9s $Bt M
| H÷ >Í ã ô )
t ‰ s 9s )
................................
ﺣﺮﻓﺎﹰ٢٩ = [ ٨١ : ( ( ] ﻫﻮﺩ7
y ‹ø 9s )Î #( qþ =è Á
Å ƒt `9s 7
y /nÎ ‘u @
ã ™
ß ‘â $R¯ )Î Þ
ä q=è »ƒt #( q9ä $%s )
................................
ﺣﺮﻓﺎﹰ٢٨ = [ ٨٢ : ( ] ﻫﻮﺩ$gy =n ùÏ $™ y Šu =Î »ã
y $g t $Yo =ù èy _
y $Rt •â Dö &r äu $! _ £ =n ùs )
y $J
ﺣﺮﻓﺎﹰ٢٨ = [ ٨٢ : ( ] ﻫﻮﺩŠ7 qÒ
à ZB¨ @
9 Šf
dÉ ™
Å `BiÏ oZ ‘u $f Ï $g
y m y Šø =n ã
t $Rt •ö Ü
s Bø &r ru )
................................
ﺣﺮﻓﺎﹰ٢٦ = [ ٨٥ : ( ( ] ﻫﻮﺩÝ
Å ¡
ó )
É 9ø $$ /Î c
š Ï 9ø #$ ru A
#”u •J ò J
t $‹u 6 Ï 9ø #$ #( qùè r÷ &r )
ﺣﺮﻓﺎﹰ٢١ = [ ٨٥ : ( ] ﻫﻮﺩNö dè äu $! ‹u ©
ô &r ¨
} $Z¨ 9#$ #( q¡
Ý ‚
y 7ö ?s w
Ÿ ru )
ﺣﺮﻓﺎﹰ٤٢ =
................................
÷rr& !$oYyèxÿYtƒ br& #Ó|¤tã çm1uq÷WtB ’ÍGÌ•ò2r& ÿ¾ÏmÏ?r&t•øBew uŽóÇÏiB `ÏB çm1uŽtIô©$# “Ï%©!$# tA$s%ur )
ﺣﺮﻓﺎﹰ٥٨ = [ ٢١ : ( ] ﻳﻮﺳﻒ4 #$V !s ru ¼nç ‹x ‚
Ï G- Rt
ë=Ï9%yñ ª!$#ur 4 Ï]ƒÏŠ$ymF{$# È@ƒÍrù's? `ÏB ¼çmyJÏk=yèãYÏ9ur ÇÚö‘F{$# ’Îû y#ß™qã‹Ï9 $¨Y©3tB y7Ï9ºx‹Ÿ2ur )
ﺣﺮﻓﺎﹰ٢٤ = [ ٣٣ : ` ( ] ﻳﻮﺳﻒ£ kÍ Žö 9s )Î =
Ü ¹
ô &r `
£ d
è ‰
y ‹ø .x Ó_hÍ ã ô ŽÎ Ç
t $ ó ?s w
ž )Î ru )
ﺣﺮﻓﺎﹰ١٢ = ( 4 `£ dè ‰y ‹ø .x mç Z÷ ãt $
t Žu Ç
| ùs )
................................
٣٥ = [ ٥٦ : ( ] ﻳﻮﺳﻒût üZÏ ¡
Å s
ó J
ß 9ø #$ •t _
ô &r ì
ß ‹Ò
Å Rç w
Ÿ ru ( äâ $! ±
t S® `Bt $Zu FÏ Hu q
÷ •t /Î =
Ü ŠÁ
Å Rç )
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ٣٥ = [ ٥٧ : ( ] ﻳﻮﺳﻒbt q)à G- ƒt #( qRç %.x ru #( qZã Bt #äu ût ï%Ï #© 9jÏ Ž× •ö z
y oÍ •t z
Å y
F #$ •ã _
ô {
V ru )
................................
ÓÍ_øîé& !$tBur ( 7ps%Ìh•xÿtG•B 5>ºuqö/r& ô`ÏB (#qè=äz÷Š$#ur 7‰Ïnºur 5>$t/ .`ÏB (#qè=äzô‰s? Ÿw ¢ÓÍ_t6»tƒ tA$s%ur )
tbqè=Åe2uqtFßJø9$# È@©.uqtGuŠù=sù Ïmø‹n=tæur ( àMù=©.uqs? Ïmø‹n=tã ( ¬! žwÎ) ãNõ3çtø:$# ÈbÎ) ( >äóÓx« `ÏB «!$# šÆÏiB Nä3Ztã
ﺣﺮﻓﺎﹰ١٠٧ = [ ٦٧ : ( ] ﻳﻮﺳﻒ
>äóÓx« `ÏB «!$# z`ÏiB Oßg÷Ztã ÓÍ_øóムšc%Ÿ2 $¨B Nèdqç/r& öNèdt•tBr& ß]ø‹ym ô`ÏB (#qè=yzyŠ $£Js9ur )
Ÿw Ĩ$¨Z9$# uŽsYò2r& £`Å3»s9ur çm»oYôJ¯=tæ $yJÏj9 5Où=Ïæ rä%s! ¼çm¯RÎ)ur 4 $yg9ŸÒs% z>qà)÷ètƒ ħøÿtR ’Îû Zpy_%tn žwÎ)
ﺣﺮﻓﺎﹰ١٠٨ = [ ٦٨ : ( ] ﻳﻮﺳﻒc
š ß =n èô ƒt
qJ
................................
šÆÏB tbqä3s? ÷rr& $·Êt•ym šcqä3s? 4Ó®Lym y#ß™qムã•à2õ‹s? (#àstGøÿs? «!$$s? (#qä9$s% )
ﺣﺮﻓﺎﹰ٤٩ = [ ٨٥ : ( ] ﻳﻮﺳﻒú
š Å =Î »g
ü3 y 9ø #$
] ( šcqßJn=÷ès? Ÿw $tB «!$# šÆÏB ãNn=ôãr&ur «!$# ’n<Î) þ’ÎT÷“ãmur ÓÉo\t/ (#qä3ô©r& !$yJ¯RÎ) tA$s% )
ﺣﺮﻓﺎﹰ٤٨ = [ ٨٦ : ﻳﻮﺳﻒ
................................
ﺣﺮﻓﺎﹰ٣٧ =
= [ ٩١ : ( ] ﻳﻮﺳﻒšúüÏ«ÏÜ»y‚s9 $¨Zà2 bÎ)ur $uZøŠn=tã ª!$# x8t•rO#uä ô‰s)s9 «!$$s? (#qä9$s% )
ﺣﺮﻓﺎﹰ٣٧
................................
................................
[ ١٨ : ( ] ﺍﻟﺮﻋﺪ4 ÿ¾ÏmÎ/ (#÷ry‰tFøù]w ¼çmyètB ¼ã&s#÷WÏBur $YèŠÏHsd ÇÚö‘F{$# ’Îû $¨B Nßgs9 žcr& öqs9 )
ﺣﺮﻓﺎﹰ٣٨ =
٣٨ = [ ١٨ : ( ] ﺍﻟﺮﻋﺪŠß $gy RÎ Qù #$ §
} ©ø /Î ru ( Læ è© g
y _ ö g
y N ß 1ru 'ù Bt ru >
É $¡
| tÏ :ø #$ äâ qþ ™
ß N
ö lç ;m 7
y ´Í »¯ 9s r' &é )
ﺣﺮﻓﺎﹰ
[ ١٩ : ( ] ﺍﻟﺮﻋﺪ4 #‘yJôãr& uqèd ô`yJx. ‘,ptø:$# y7Îi/¢‘ `ÏB y7ø‹s9Î) tAÌ“Ré& !$yJ¯Rr& ÞOn=÷ètƒ `yJsùr& * )
ﺣﺮﻓﺎﹰ٣٨ =
= [ ٢٠ – ١٩ : !« ( ] ﺍﻟﺮﻋﺪ$# ωôgyèÎ/ tbqèùqムtûïÏ%©!$# ÇÊÒÈ É=»t6ø9F{$# (#qä9'ré& ã•©.x‹tGtƒ $oÿ©VÎ) )
ﺣﺮﻓﺎﹰ٣٨
= [ ٢١ : ( ] ﺍﻟﺮﻋﺪöNåk®5u‘ šcöqt±øƒs†ur Ÿ@|¹qムbr& ÿ¾ÏmÎ/ ª!$# t•tBr& !$tB tbqè=ÅÁtƒ tûïÏ%©!$#ur )
ﺣﺮﻓﺎﹰ٣٨
................................
.`ÏB šúïÏ%©!$#ur ¡ yŠqßJrOur 7Š$tãur 8yqçR ÏQöqs% ôMà6Î=ö6s% `ÏB šúïÏ%©!$# (#àst6tR öNä3Ï?ù'tƒ óOs9r& )
ﺣﺮﻓﺎﹰ٥٢ = [ ٩ : ¡ ( ] ﺇﺑﺮﺍﻫﻴﻢNö dÏ ‰Ï è÷ /t
] ( óOÎgÏdºuqøùr& þ’Îû óOßgtƒÏ‰÷ƒr& (#ÿr–Št•sù ÏM»uZÉi•t7ø9$$Î/ Nßgè=ߙ①öNßgø?uä!%y` 4 ª!$# žwÎ) öNßgßJn=÷ètƒ Ÿw )
ﺣﺮﻓﺎﹰ٥٢ = [ ٩ : ﺇﺑﺮﺍﻫﻴﻢ
] ( 5=ƒÌ•ãB Ïmø‹s9Î) !$oYtRqããô‰s? $£JÏiB 7e7x© ’Å"s9 $¯RÎ)ur ¾ÏmÎ/ OçFù=Å™ö‘é& !$yJÎ/ $tRö•xÿx. $¯RÎ) (#þqä9$s%ur )
ﺣﺮﻓﺎﹰ٥٢ = [ ٩ : ﺇﺑﺮﺍﻫﻴﻢ
................................
ﺣﺮﻓﺎﹰ٢٨ = [ ٩ : ( ] ﺍﳊﺠﺮbt qàÝ ÿÏ »tp :m ¼mç 9s $R¯ )Î ru •t .ø %eÏ !#$ $Zu 9ø “¨ Rt `ß tø Uw $R¯ )Î )
ﺣﺮﻓﺎﹰ٢٨ = [ ١٠ : ( ] ﺍﳊﺠﺮût ,!Î r¨ { Æ ‹u ©
F #$ ì Ï ’ûÎ 7
y =Î 6ö %s `BÏ $Zu =ù ™
y ‘ö &r ‰
ô )
s 9s ru )
................................
ﺣﺮﻓﺎﹰ١٥ = ( ‰Ó n ó 3
t &r O ä ZBÏ M
ô ÿ
Ï Gt =ù ƒt w
Ÿ ru )
ﺣﺮﻓﺎﹰ١٥ = ( bt r•ã Bt s÷ ?è ]
ß ‹ø m à Bø #$ ru )
y #( qÒ
...................................
ﺣﺮﻓﺎﹰ٢٠ = [ ٢٠ : ( ] ﺍﻟﻨﺤﻞc
š à =n ƒø †
q) ä N
ö d
è ru $«\ ‹ø ©
x b à =è ƒø †
t q) s w
Ÿ )
ﺣﺮﻓﺎﹰ٣١ = [ ٢٠ : ( ] ﺍﻟﻨﺤﻞ$«\ ‹ø ©
x b à =è ƒø †
t q) s w
Ÿ ! È rŠß `BÏ b
« #$ b ã ‰
t qã ô ƒt ú
š Ï !© #$ ru )
ï%
٣١ = [ ٢١ : ( ] ﺍﻟﻨﺤﻞc
š qWè èy 7ö ƒã b
t $ƒ- &r c
š r•ã èã ±
ô „o $Bt ru ( ä& $! Šu m
ô &r Žç •ö î ì ºqu Bø &r )
x N
ﺣﺮﻓﺎﹰ
...................................
ﺣﺮﻓﺎﹰ٢٥ = [ ٩٨ : ( ] ﺍﻟﻨﺤﻞOÉ Š_
Å •§ 9#$ `
Ç »Ü
s ‹ø ±
¤ 9#$ `
z BÏ !
« $$ /Î ‹
õ èÏ Gt ™
ó $$ ùs )
[ ٤٦ : ( ] ﺍﻹﺳﺮﺍﺀ#Y‘qàÿçR óOÏdÌ•»t/÷Šr& #’n?tã (#öq©9ur ¼çny‰÷nur Èb#uäö•à)ø9$# ’Îû y7-/u‘ |Nö•x.sŒ #sŒÎ)ur )
ﺣﺮﻓﺎﹰ٤١ =
٤٧ : ( ] ﺍﻹﺳﺮﺍﺀ#“uqøgwU öLèe øŒÎ)ur y7ø‹s9Î) tbqãèÏJtGó¡o„ øŒÎ) ÿ¾ÏmÎ/ tbqãèÏJtFó¡o„ $yJÎ/ ÞOn=÷ær& ß`øtªU )
ﺣﺮﻓﺎﹰ٤١ = [
...................................
ﺣﺮﻓﺎﹰ١٧ = [ ٥٣ : ( ] ﺍﻟﻜﻬﻒ$ù] ŽÎ Ç
ó Bt $kp ]÷ ã ß gÅ †
t #( r‰ ö 9s ru )
s N
...................................
Ç ‘ö {
ﺣﺮﻓﺎﹰ١٦ = [ ٨٤ : ( ] ﺍﻟﻜﻬﻒÚ F #$ ’ûÎ ¼mç 9s $Y¨ 3
© Bt $R¯ )Î )
ﺣﺮﻓﺎﹰ١٦ = [ ٨٤ : ( ] ﺍﻟﻜﻬﻒ$7Y 6t ™
y ä& Ó
ó « eÈ .ä `BÏ mç »Yo •÷ ?s #äu ru )
x @
...................................
Å /nÎ ‘u A
ﺣﺮﻓﺎﹰ١٤ = [ ١٩ : ( ] ﻣﺮﱘ7 ã q™
ß ‘u $O Rt &r $! J
y R¯ )Î )
ﺣﺮﻓﺎﹰ١٤ = [ ١٩ : ( ] ﻣﺮﱘ$‹| 2
Å —y $J
V »=n ñ
ä 7
Å 9s =
| d
y {
L )
...................................
ﺣﺮﻓﺎﹰ١٧ = [ ٢٦ : ( ] ﻣﺮﱘ$‹| ¡
Å S)Î Q
u qö ‹u 9ø #$ N
z =kÏ 2
Ÿ &é `
ô =n ùs )
...................................
ﺣﺮﻓﺎﹰ١٢ = [ ٤٧ : ( ] ﻣﺮﱘ$‹| ÿÏ m
y ’1Î c
š %.x ¼mç R¯ )Î )
...................................
É q™
ﺣﺮﻓﺎﹰ٢٠ = [ ٩٦ : ( ] ﻃﻪA ß •§ 9#$ •Ì Or &r `
ô BiÏ pZ Ò
Ÿ 6ö %s M
à Ò
ô 6t )
s ùs )
...................................
٣٤ = [ ٦٧ : ( ] ﺍﻷﻧﺒﻴﺎﺀc
š q=è )
É è÷ ?s x
Ÿ ùs &r ( ! È rŠß `BÏ c
« #$ b š ß 7ç è÷ ?s $J
r‰ y 9Ï ru /ö 3
ä 9© $
e7 &é )
ﺣﺮﻓﺎﹰ
٣٤ = [ ٦٨ : ( ] ﺍﻷﻧﺒﻴﺎﺀú
š ü=Î èÏ »ùs L÷ êä Z2
à b)Î N
ö 3
ä Gt g
y 9Ï #äu #( rÿ Žç Ç
Ý R#$ ru nç q%è •hÌ m
y #( q9ä $%s )
ﺣﺮﻓﺎﹰ
...................................
ﺣﺮﻓﺎﹰ١٩ = [ ١ : ( ] ﺍﳊﺞ4 Nö 6
à /- ‘u #( q)
à ?® #$ ¨
â $Z¨ 9#$ $g
y ƒ• 'r »¯ ƒt )
ﺣﺮﻓﺎﹰ٢١ = [ ١٣ : ( ] ﺍﳊﺞŽç •±
Ï èy 9ø #$ §
} ¤ø 6Î 9s ru ’
4 <n qö J
y 9ø #$ §
} ¤ø 6Î 9s )
...................................
ﺣﺮﻓﺎﹰ٢٢ = [ ٦٤ : ( ] ﺍﳊﺞ3 Ú
Ç ‘ö {
F #$ †ûÎ $Bt ru N
Ï ºqu »J ¡ 9#$ ’ûÎ $Bt ¼&ã !© )
y ¡
[ ٦٧ : ( ] ﺍﳊﺞ4 Í•öDF{$# ’Îû y7¨YããÌ“»oYムŸxsù ( çnqà6Å™$tR öNèd %¸3|¡YtB $uZù=yèy_ 7p¨Bé& Èe@ä3Ïj9 )
ﺣﺮﻓﺎﹰ٤٠ =
= [ ٦٩ : ( ] ﺍﳊﺞšcqàÿÎ=tFøƒrB ÏmŠÏù óOçFZä. $yJŠÏù ÏpyJ»uŠÉ)ø9$# tPöqtƒ öNà6oY÷•t/ ãNä3øts† ª!$# )
ﺣﺮﻓﺎﹰ٤٠
...................................
ﺣﺮﻓﺎﹰ٢٠ = [ ٧٨ : ( ] ﺍﳊﺞŽç •Á
Å Z¨ 9#$ O
z è÷ RÏ ru ’
4 <n qö J
y 9ø #$ N
z è÷ YÏ ùs )
...................................
( ] ﺍﳌﺆﻣﻨﻮﻥtbqßgyJ÷ètƒ öNÎgÏZ»uŠøóèÛ ’Îû (#q’fn=©9 9hŽàÑ `ÏiB NÎgÎ/ $tB $uZøÿt±x.ur öNßg»oY÷H¿qu‘ öqs9ur * )
ﺣﺮﻓﺎﹰ٤٣ = [ ٧٥ :
٧٦ : ( ] ﺍﳌﺆﻣﻨﻮﻥtbqã㧎|ØtGtƒ $tBur öNÍkÍh5t•Ï9 (#qçR%s3tGó™$# $yJsù É>#x‹yèø9$$Î/ Nßg»tRõ‹yzr& ô‰s)s9ur )
ﺣﺮﻓﺎﹰ٤٣ = [
...................................
ﺣﺮﻓﺎﹰ
...................................
Ï »Yo BÏ s÷ J
٣٢ = [ ٢٣ : ( ] ﺍﻟﻨﻮﺭM ß 9ø #$ M
Ï »=n ÿ
Ï »ót 9ø #$ M
Ï »Zu Á ó Kã 9ø #$ c
| s š qBã •ö ƒt û ¨ )Î )
Ï !© #$ b
t ï%
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ٣٢ = [ ٢٣ : ( ] ﺍﻟﻨﻮﺭL× ìàÏ ãt >
ë #‹
x ã ö lç ;m ru oÍ •t z
t N Å y
F #$ ru $‹u R÷ ‰
‘ 9#$ ’ûÎ #( qZã èÏ 9ä )
...................................
ﺣﺮﻓﺎﹰ٤٣ =
ﺣﺮﻓﺎﹰ٢٢ = [ ٤ : ( ] ﺍﻟﻨﻤﻞoÍ •t z
Å y
F $$ /Î b
t qZã BÏ s÷ ƒã w
Ÿ û Ï !© #$ b
t ï% ¨ )Î )
٣٨ : ( ] ﺍﻟﻨﻤﻞšúüÏJÎ=ó¡ãB ’ÎTqè?ù'tƒ br& Ÿ@ö6s% $pkÅ-ö•yèÎ/ ÓÍ_‹Ï?ù'tƒ öNä3•ƒr& (#àsn=yJø9$# $pkš‰r'¯»tƒ tA$s% )
ﺣﺮﻓﺎﹰ٤٧ = [
( 4 y7èùö•sÛ y7ø‹s9Î) £‰s?ö•tƒ br& Ÿ@ö6s% ¾ÏmÎ/ y7‹Ï?#uä O$tRr& É=»tGÅ3ø9$# z`ÏiB ÒOù=Ïæ ¼çny‰ZÏã “Ï%©!$# tA$s% )
ﺣﺮﻓﺎﹰ٤٧ = [ ٤٠ : ] ﺍﻟﻨﻤﻞ
...................................
( ] ﺍﻟﻨﻤﻞtbqßJtã $yg÷YÏiB Nèd ö@t/ ( $pk÷]ÏiB 7e7x© ’Îû öNèd ö@t/ 4 Íot•ÅzFy$# ’Îû öNßgßJù=Ïæ x8u‘º¨Š$# È@t/ )
ﺣﺮﻓﺎﹰ٤٣ = [ ٦٦ :
= [ ٦٧ : ( ] ﺍﻟﻨﻤﻞšcqã_t•÷‚ßJs9 $¨Zͬr& !$tRät!$t/#uäur $\/ºt•è? $¨Zä. #sŒÏär& (#ÿrã•xÿx. tûïÏ%©!$# tA$s%ur )
ﺣﺮﻓﺎﹰ٤٣
ﺣﺮﻓﺎﹰ١٢ = ( ( $kp ]÷ BiÏ 7
e7 ©
x ’ûÎ N
ö d
è @
ö /t )
ﺣﺮﻓﺎﹰ٣٠ = [ ٨١ : ( ] ﺍﻟﻨﻤﻞc
š ß =Î ¡
qJ ó B• Ng
ß ùs $Zu GÏ »ƒt $«t /Î `
ß BÏ s÷ ƒã `Bt w
ž )Î ì
ß J
Ï ¡
ó @è b)Î )
..................................
٣٥ = [ ٨٨ : ( ] ﺍﻟﻨﻤﻞ 4>
É $s ¡ 9#$ •§ Bt •” J
y ¡ ß ?s ‘ É ru oZ ‰
} d y BÏ %`
y $kp :â ¡
| tø B t $7t gÅ :ø #$ “•t ?s ru
r A )
ﺣﺮﻓﺎﹰ
= [ ٨٨ : ( ] ﺍﻟﻨﻤــﻞšcqè=yèøÿs? $yJÎ/ 7Ž•Î7yz ¼çm¯RÎ) 4 >äóÓx« ¨@ä. z`s)ø?r& ü“Ï%©!$# «!$# yì÷Yß¹ )
ﺣﺮﻓﺎﹰ٣٥
....................................
ﺣﺮﻓﺎﹰ٢٣ = [ ١٦ : ( ] ﺍﻟﻘﺼﺺOÞ Šm
Ï •§ 9#$ ‘â qÿ
à ót 9ø #$ qu d
è ¼mç R¯ )Î 4 ¼ÿ &ã !s •t ÿ
x ót ùs )
....................................
ﺣﺮﻓﺎﹰ٢٢ = [ ٣٩ : ( ] ﺍﻟﻘﺼﺺc
š qèã _
y •ö ƒã w
Ÿ $Zu Šø 9s )Î N
ö g
ß R¯ &r #( qþ Z‘ ß
s ru )
ﺣﺮﻓﺎﹰ٢٢ = [ ٤٠ : ( ] ﺍﻟﻘﺼﺺú
š Ï =Î »à
üJ © 9#$ pè 7t )
É »ã
t c
š %2
Ÿ y ‹ø .x •ö à
# Ý R$$ ùs )
....................................
ﺣﺮﻓﺎﹰ٢٩ = [ ١٣ : ( ] ﺍﻟﻌﻨﻜﺒﻮﺕc
š rŽç It ÿ
ø ƒt #( qRç $2
Ÿ £ ã
$J t pÏ J É 9ø #$ Pt qö ƒt `
y »Šu ) £ =è «t ¡
ó Šã 9s ru )
....................................
ﺣﺮﻓﺎﹰ١٧ = [ ٢٣ : ( ] ﺍﻟﻌﻨﻜﺒﻮﺕÓLÉ Jy m
ô ‘§ `BÏ #( q¡
Ý ³Í ƒt 7
y ´Í »¯ 9s r' &é )
Ü #‹
ﺣﺮﻓﺎﹰ٢٤ = [ ٥٣ : > ( ] ﺍﻟﻌﻨﻜﺒﻮﺕ x èy 9ø #$ O
Þ d
è äu $! gp :° ‘Kw ¡
| B• @
× _ I qö 9s ru )
y &r w
ﺣﺮﻓﺎﹰ٤٢ = [
= [ ٧ : ( ] ﺍﻟﺮﻭﻡtbqè=Ïÿ»xî ö/ãf Íot•ÅzFy$# Ç`tã öNèdur $u‹÷R‘‰9$# Ío4quŠptø:$# z`ÏiB #\•Îg»sß tbqßJn=ôètƒ )
ﺣﺮﻓﺎﹰ٤٢
ﺣﺮﻓﺎﹰ٢١ = ( ¼nç ‰y ãô ru ! ß =Î ƒø †
ª #$ # ä w
Ÿ (!
« #$ ‰ ô ru )
y ã
ﺣﺮﻓﺎﹰ٢١ = ( c
š ß =n èô ƒt w
qJ Ä $Z¨ 9#$ Žu Ys 2
Ÿ ¨ ò &r `
£ 3
Å »9s ru )
...........................................
= [ ١٥ : ( ] ﻟﻘﻤﺎﻥÖNù=Ïæ ¾ÏmÎ/ y7s9 }§øŠs9 $tB ’Î1 š‚Í•ô±è@ br& #’n?tã š‚#y‰yg»y_ bÎ)ur )
ﺣﺮﻓﺎﹰ٣١
ﺣﺮﻓﺎﹰ٣١ = [ ١٥ : ( ( ] ﻟﻘﻤﺎﻥ$ù] r•ã è÷ Bt $‹u R÷ ‰‘ 9#$ ’ûÎ $Jy gß 6ö m
Ï $¹
| ru ( $J ß è÷ Ü
y g Ï ?è x
Ÿ ùs )
...........................................
ﺣﺮﻓﺎﹰ
٣٦ = [ ١١ : ( ] ﺍﻷﺣﺰﺍﺏ#‰Y ƒ‰Ï © Z #“t 9ø —Î #( q9ä “Ì 9ø —ã ru c
x w š qZã BÏ s÷ J
ß 9ø #$ ’
u ?Í Gç /ö #$ 7
y 9Ï $Zu d
è )
.. ﺣﺮﻓﺎﹰ
Å $Yo s
ﺣﺮﻓﺎﹰ١٨ = ( •t _ y 9ø #$ U
Û q=è )
à 9ø #$ M
Ï ót =n /t ru )
ﺣﺮﻓﺎﹰ١٨ = ( c
š qZã BÏ s÷ J
ß 9ø #$ ’
u ?Í Gç /ö #$ 7
y 9Ï $Zu d
è )
...........................................
ﺣﺮﻓﺎﹰ٢٣ = [ ٤٠ : ( ] ﺍﻷﺣﺰﺍﺏNö 3ä 9Ï %`
y ‘hÍ `BiÏ ‰
7 n î J
t &r $! /t &r ‰ £ tp Cè b
t %.x $B¨ )
.................................
W ‹=Î %s w
٣٤ = [ ٦٠ : ( ] ﺍﻷﺣﺰﺍﺏx ž )Î $! kp ŽùÏ •
š Rt r‘â rÎ $gp †
ä w ¢ Oè N
Ÿ O ö g
Î /Î •
š Z¨ ƒt •Î óø Zã 9s )
ﺣﺮﻓﺎﹰ
W ‹FÏ )
ﺣﺮﻓﺎﹰ٣٤ = [ ٦١ : ( ] ﺍﻷﺣﺰﺍﺏx ø ?s #( q=è FnÏ %è ru #( r‹
ä {
Ï &é #( qþ ÿ
à )
É Oè $J
y Zu ƒ÷ &r ( ú
š üRÏ qèã =ù B¨ )
W ‹FÏ )
ﺣﺮﻓﺎﹰ١٧ = [ ٦١ : ( ] ﺍﻷﺣﺰﺍﺏx ø ?s #( q=è FnÏ %è ru #( r‹
ä {
Ï &é )
.................................
.................................
Ä $Y¨ =9jÏ pZ ù© $! 2
ﺣﺮﻓﺎﹰ٢١ = [ ٢٨ : ¨ ( ] ﺳﺒﺄ Ÿ ž )Î 7
w y »Yo =ù ™
y ‘ö &r $! Bt ru )
ﺣﺮﻓﺎﹰ٢١ = [ ٢٨ : ( ] ﺳﺒﺄc
š ß =n èô ƒt w
qJ Ä $Z¨ 9#$ Žu Ys 2
Ÿ ¨ ò &r `
£ 3
Å »9s ru )
.................................
Iwöqs9 (#rçŽy9õ3tFó™$# tûïÏ%©#Ï9 (#qàÿÏèôÒçGó™$# šúïÏ%©!$# ãAqà)tƒ tAöqs)ø9$# CÙ÷èt/ 4’n<Î) öNßgàÒ÷èt/ ßìÅ_ö•tƒ )
ﺣﺮﻓﺎﹰ٦٨ = [ ٣١ : ( ] ﺳﺒﺄú
š üZÏ BÏ s÷ Bã $Y¨ 3
ä 9s O
ó Fç R&r
øŒÎ) y‰÷èt/ 3“y‰çlù;$# Ç`tã ö/ä3»tR÷Šy‰|¹ ß`øtwUr& (#þqàÿÏèôÒçGó™$# tûïÏ%©#Ï9 (#rçŽy9õ3tGó™$# tûïÏ%©!$# tA$s% )
ﺣﺮﻓﺎﹰ٦٨ = [ ٣٢ : ( ] ﺳﺒﺄût üBÏ •Í g÷ C’ OFç Z.ä @
ö /t ( O.ä äu %! `
y
.................................
ﺣﺮﻓﺎﹰ٢١ = [ ٥ : ( ( ] ﻓﺎﻃﺮ,A m
y !
« #$ ‰ ô ru b
y ã ¨ )Î ¨
â $Z¨ 9#$ $kp ‰š 'r »¯ ƒt )
.................................
ﺣﺮﻓﺎﹰ١٨ = [ ١٥ : ! ( ( ] ﻓﺎﻃﺮ
« #$ ’<n )Î äâ #! •t ) à 9ø #$ O
s ÿ Þ Fç R&r )
.................................
ﺣﺮﻓﺎﹰ٢٩ = [ ٤١ : ( ] ﻓﺎﻃﺮ4 w
Ÿ r“â ?s b&r Ú
u ‘ö { Ï ºqu »J
F #$ ru N ¡ 9#$ •
y ¡ Û ¡
Å J
ô ƒã ! ¨ )Î * )
© #$ b
.................................
٣٨ = [ ٤٤ : ( ] ﻓﺎﻃﺮ4 oZ q§ %è Nö kå ]÷ BÏ ‰£ ©
x &r #( qþ Rç %.x ru N
ö g
Î =Î 6ö %s `BÏ û Ï !© #$ pè 7t )
t ï% É »ã
t b y ‹ø .x )
t %.x #
ﺣﺮﻓﺎﹰ
[ ٤٤ : ( ] ﻓﺎﻃﺮ4 ÇÚö‘F{$# ’Îû Ÿwur ÏNºuq»yJ¡¡9$# ’Îû &äóÓx« `ÏB ¼çnt“Éf÷èãŠÏ9 ª!$# šc%x. $tBur )
ﺣﺮﻓﺎﹰ٣٨ =
.................................
.................................
٣٣ = [ ٨٣ : ( ] ﻳﺲbt qèã _
y •ö ?è mÏ ‹ø 9s )Î ru ä& Ó
ó « eÈ .ä N
x @ ß q3
ä =w Bt ¾nÍ ‰
Ï ‹u /Î “%
Ï !© #$ ` y 6ö ¡
z »s Ý ùs )
ﺣﺮﻓﺎﹰ
.................................
] ( #’s"ø9ã— «!$# ’n<Î) !$tRqç/Ìh•s)ã‹Ï9 žwÎ) öNèd߉ç6÷ètR $tB uä!$uŠÏ9÷rr& ÿ¾ÏmÏRrߊ ÆÏB (#rä‹sƒªB$# šúïÏ%©!$#ur )
ﺣﺮﻓﺎﹰ٥٤ = [ ٣ : ﺍﻟﺰﻣﺮ
Ò>É‹»x. uqèd ô`tB “ωôgtƒ Ÿw ©!$# ¨bÎ) 3 šcqàÿÎ=tGøƒs† Ïm‹Ïù öNèd $tB ’Îû óOßgoY÷•t/ ãNä3øts† ©!$# ¨bÎ) )
ﺣﺮﻓﺎﹰ٥٤ = [ ٣ : ‘ ( ] ﺍﻟﺰﻣﺮÖ $ÿ¤ 2
Ÿ
.................................
.................................
.................................
« #$ Žu •ö ót ùs &r @
ﺣﺮﻓﺎﹰ١١ = [ ٦٤ : ! ( ] ﺍﻟﺰﻣﺮ ö %è )
ô =n J
ﺣﺮﻓﺎﹰ١٦ = [ ٧٠ : ( ] ﺍﻟﺰﻣﺮM Ï ã
t $B¨ §
< ÿ
ø Rt @
‘ .ä M
ô ‹u ùjÏ rã ru )
öNà6oYƒÏŠ tAÏd‰t7ムbr& ß$%s{r& þ’ÎoTÎ) ( ÿ¼çm-/u‘ äíô‰u‹ø9ur 4Óy›qãB ö@çFø%r& þ‘ÏRrâ‘sŒ Ücöqtãö•Ïù tA$s%ur )
ﺣﺮﻓﺎﹰ٤٨ = [ ٢٦ : ( ] ﻏﺎﻓﺮ
] ( É>$|¡Ïtø:$# ÏQöqu‹Î/ ß`ÏB÷sムžw 9ŽÉi9s3tFãB Èe@ä. `ÏiB Nà6În/u‘ur ’În1t•Î/ ßNõ‹ãã ’ÎoTÎ) #Óy›qãB tA$s%ur )
ﺣﺮﻓﺎﹰ٤٨ = [ ٢٧ : ﻏﺎﻓﺮ
.................................
( ] ﻏﺎﻓﺮ߉»ygô©F{$# ãPqà)tƒ tPöqtƒur $u‹÷R‘‰9$# Ío4quŠptø:$# ’Îû (#qãZtB#uä šúïÏ%©!$#ur $oYn=ߙ①çŽÝÇZoYs9 $¯RÎ) )
ﺣﺮﻓﺎﹰ٥٢ = [ ٥١ :
ÄcÓÅ´yèø9$$Î/ y7În/u‘ ωôJpt¿2 ôxÎm7y™ur š•Î7/Rs%Î! ö•ÏÿøótGó™$#ur A,ym «!$# y‰ôãur žcÎ) ÷ŽÉ9ô¹$$sù )
ﺣﺮﻓﺎﹰ٥٢ = [ ٥٥ : • ( ] ﻏﺎﻓﺮÌ »6
x /ö }
M #$ ru
.................................
.................................
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ
.................................
= [ ٢٥ : ﻠﺖ ( ] ﻓﺼöNßgxÿù=yz $tBur öNÍk‰É‰÷ƒr& tû÷üt/ $¨B Mçlm; (#qãZ-ƒt“sù uä!$tRt•è% óOçlm; $uZôÒ¨Šs%ur * )
ﺣﺮﻓﺎﹰ٤٢
: ﻠﺖ ( ( ] ﻓﺼħRM}$#ur Çd`Ågø:$# z`ÏiB NÎgÎ=ö7s% `ÏB ôMn=yz ô‰s% 5OtBé& þ’Îû ãAöqs)ø9$# ÞOÎgøŠn=tæ ¨,ymur )
ﺣﺮﻓﺎﹰ٤٢ = [ ٢٥
.................................
.................................
: ( ] ﺍﻟﺸﻮﺭﻯ$olm;öqym ô`tBur 3“t•à)ø9$# ¨Pé& u‘É‹YçGÏj9 $|‹Î/t•tã $ºR#uäö•è% y7ø‹s9Î) !$uZøŠym÷rr& y7Ï9ºx‹x.ur )
ﺣﺮﻓﺎﹰ٤٥ = [ ٧
[ ٧ : ( ] ﺍﻟﺸﻮﺭﻯÎŽ•Ïè¡¡9$# ’Îû ×,ƒÌ•sùur Ïp¨Ypgø:$# ’Îû ×,ƒÌ•sù 4 ÏmŠÏù |=÷ƒu‘ Ÿw ÆìôJpgø:$# tPöqtƒ u‘É‹Zè?ur )
ﺣﺮﻓﺎﹰ٤٥ =
.................................
ﺣﺮﻓﺎﹰ٢٩ = [ ١٠ : ( ] ﺍﻟﺸﻮﺭﻯ4 !
« #$ ’<n )Î ¼ÿ mç J
ß 3
õ s
ß ùs ä& Ó
ó «
x `BÏ mÏ ŠùÏ L÷ êä ÿ
ø =n Gt z
÷ #$ $Bt ru )
Ü ŠRÏ &é mÏ ‹ø 9s )Î ru M
ﺣﺮﻓﺎﹰ٢٩ = [ ١٠ : = ( ] ﺍﻟﺸﻮﺭﻯ à =ù 2
ž qu ?s mÏ ‹ø =n ã
t ’1nÎ ‘u ! ã 3
ª #$ N ä 9Ï ºŒs )
.................................
٣٨ = [ ١٤ : ( ] ﺍﻟﺸﻮﺭﻯ4 Nö hæ Zu •÷ /t $‹J óø /t Nã =ù èÏ 9ø #$ Nã dè äu %! ` Ï è÷ /t `
y $Bt ‰ . BÏ w
ž )Î #( qþ %è •§ ÿ
x ?s $Bt ru )
ﺣﺮﻓﺎﹰ
= [ ١٤ : ( ] ﺍﻟﺸﻮﺭﻯ5=ƒÌ•ãB çm÷YÏiB 7e7x© ’Å"s9 öNÏdω÷èt/ .`ÏB |=»tGÅ3ø9$# (#qèOÍ‘ré& z`ƒÏ%©!$# ¨bÎ)ur )
ﺣﺮﻓﺎﹰ٣٨
.................................
ﺣﺮﻓﺎﹰ٣٢ = [ ٨ : ( ] ﺍﻟﺰﺧﺮﻑú
š ü9Ï r¨ { ã Vs Bt Ó
F #$ @ 4 Ó W Ü
| Bt ru $± ô /t Nkå ]÷ BÏ ‰
£ © õ =n d
x &r $! Yo 3 ÷ 'r ùs )
.................................
٣٥ = [ ٥٤ : ( ] ﺍﻟﺰﺧﺮﻑût ü)É ¡
Å »ùs $BY qö %s #( qRç %.x N
ö g
ß R¯ )Î 4 nç qã
ã $Û
s 'r ùs ¼mç Bt qö %s #
£ ‚ ó $$ ùs )
y Gt ™
ﺣﺮﻓﺎﹰ
٣٥ = [ ٥٥ : ( ] ﺍﻟﺰﺧﺮﻑú
š üèÏ Hu d
ø &r N
ö g
ß »Yo %ø •t î
ø 'r ùs O
ó g
ß Y÷ BÏ $Yo J
ô ) à ™
s Gt R#$ $Rt qÿ £ =n ùs )
y #äu $! J
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ١٧ = ( 4 nç qãã $Ûs 'r ùs ¼mç Bt qö %s #
£ ‚ ó $$ ùs )
y Gt ™
ﺣﺮﻓﺎﹰ١٨ = ( ût ü)É ¡
Å »ùs $BY qö %s #( qRç %.x N
ö g
ß R¯ )Î )
Ÿ ƒäÏ Â•t ™
ﺣﺮﻓﺎﹰ٢٠ = [ ٥٩ : @ ( ] ﺍﻟﺰﺧﺮﻑ ó )Î Ó
û _Í 6t 9jÏ x
W Ws Bt mç »Yo =ù èy _
y ru )
Ÿ ƒäÏ Â•t ™
ﺣﺮﻭﻑ١٠ = ( @ ó )Î Ó
û _Í 6t 9jÏ ) .. ﺣﺮﻭﻑ١٠ = ( x
W Ws Bt mç »Yo =ù èy _
y ru )
.................................
ﺣﺮﻓﺎﹰ
.................................
ﺣﺮﻓﺎﹰ٢٨ = [ ٧٠ : ( ] ﺍﻟﺰﺧﺮﻑc
š rŽç 9y tø B
é /ö 3
ä _
ã ºru —ø &r ru O
ó Fç R&r ps Y¨ f
y 9ø #$ #( q=è z
ä Š÷ #$ )
.................................
٣٤ = [ ٣٨ : ( ] ﺍﻟﺪﺧﺎﻥú
š ü6Î èÏ »9s $J
y kå ]s •÷ /t $Bt ru Ú
u ‘ö { Ï ºqu »J
F #$ ru N ¡ 9#$ $Yo )
y ¡ ø =n z
y $Bt ru )
ﺣﺮﻓﺎﹰ
٣٥ = [ ٣٩ : ( ] ﺍﻟﺪﺧﺎﻥbt qJß =n èô ƒt w ö d
Ÿ N è Žu Ys 2
ò &r `
£ 3
Å »9s ru ,
dÈ s
y 9ø $$ /Î w
ž )Î $! J ß »Yo )
y g ø =n z
y $Bt )
ﺣﺮﻓﺎﹰ
.................................
$u‹÷R‘‰9$# â/ä3Ï?$uŠym ’Îû óOä3ÏG»t6Íh‹sÛ ÷Läêö7ydøŒr& Í‘$¨Z9$# ’n?tã (#rã•xÿx. tûïÏ%©!$# ÞÚt•÷èムtPöqtƒur )
ﺣﺮﻓﺎﹰ٦٤ = [ ٢٠ : ( ] ﺍﻷﺣﻘﺎﻑ$kp 5Í Lêä è÷ Ft Jô Ft ™
ó #$ ru
óOçFZä. $oÿÏ3ur Èd,ptø:$# ÎŽö•tóÎ/ ÇÚö‘F{$# ’Îû tbrçŽÉ9õ3tGó¡n@ ÷LäêZä. $yJÎ/ Èbqßgø9$# z>#x‹tã tb÷rt“øgéB tPöqu‹ø9$$sù )
Ç ‘ö {
٣٢ = [ ٣٢ : ( ] ﺍﻷﺣﻘﺎﻑÚ F #$ ’ûÎ “9 f
É è÷ J
ß /Î §
} Šø =n ùs !
« #$ Ó Å #Šy =
z ç ó gÅ †
ä w
ž `Bt ru )
ﺣﺮﻓﺎﹰ
= [ ٣٢ : ( ] ﺍﻷﺣﻘﺎﻑAûüÎ7•B 9@»n=|Ê ’Îû š•Í´¯»s9'ré& 4 âä!$u‹Ï9÷rr& ÿ¾ÏmÏRrߊ `ÏB ¼çms9 }§øŠs9ur )
ﺣﺮﻓﺎﹰ٣٢
ﺣﺮﻓﺎﹰ١٦ = ( !
« #$ Ó Å #Šy =
z ç ó gÅ †
ä w
ž `Bt ru )
Ç ‘ö {
ﺣﺮﻓﺎﹰ١٦ = ( Ú F #$ ’ûÎ “9 f
É è÷ J
ß /Î §
} Šø =n ùs )
......................................
ﺣﺮﻓﺎﹰ٣٧ = ( ( ¾mÏ ¡
Å ÿ
ø Rt ’
4 ?n ã ß 3
t ] ä Zƒt $J
y R¯ *Î ùs ] s R¯ `J
y 3 y ùs 4 N
ö kÍ ‰‰
É ƒ÷ &r -
s qö ùs ! ß ƒt )
« #$ ‰
ﺣﺮﻓﺎﹰ١٦ = ( ( ¾mÏ ¡
Å ÿ
ø Rt ’
4 ?n ã ß 3
t ] ä Zƒt $J
y R¯ *Î ùs )
٣٥ = [ ٢٦ : ( ] ﺍﻟﻔﺘﺢú
š üZÏ BÏ s÷ J
ß 9ø #$ ’?n ã
t ru ¾&Ï !Î q™
ß ‘u ’ t ¼mç Gt ^t ‹6
4 ?n ã Å ™
y !
ª #$ A
t “t R'r ùs )
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ٣٥ = [ ٢٦ : ( ] ﺍﻟﻔﺘﺢ4 $gy =n d÷ &r ru $kp 5Í ,¨ m
y &r #( qþ Rç %.x ru “ ø G- 9#$ ps J
3 qu ) y =Î 2
Ÿ ó g
O ß Bt “t 9ø &r ru )
.....................................
y r÷ &r $! Bt ¾nÍ ‰
ﺣﺮﻓﺎﹰ١٨ = [ ١٠ : ( ] ﺍﻟﻨﺠﻢÓ4 r Ï 6ö ã 4 <n )Î Ó
t ’ y r÷ 'r ùs )
# r
ﺣﺮﻓﺎﹰ١٦ = [ ١٢ : “ ( ] ﺍﻟﻨﺠﻢ
3 •t ƒt $Bt ’ t ¼mç Rt r•ã »J
4 ?n ã y Fç ùs &r )
.....................................
ﺣﺮﻓﺎﹰ
= [ ١ : ( ] ﺍﳌﻤﺘﺤﻨﺔÈd,ysø9$# z`ÏiB Nä.uä!%y` $yJÎ/ (#rã•xÿx. ô‰s%ur Ío¨ŠuqyJø9$$Î/ NÍköŽs9Î) šcqà)ù=è? )
ﺣﺮﻓﺎﹰ٣٩
...................................
٣٩ = [ ١٣ : ( ] ﺍﳌﻤﺘﺤﻨﺔOó gÎ Šø =n æt !
ª #$ = Å î
| Ò x $B· qö %s #( qö 9© qu Gt ?s w
Ÿ #( qZã Bt #äu û Ï !© #$ $kp ‰š 'r »¯ ƒt )
t ï%
ﺣﺮﻓﺎﹰ
= [ ١٣ : ( ] ﺍﳌﻤﺘﺤﻨﺔÍ‘qç7à)ø9$# É=»ptõ¾r& ô`ÏB â‘$¤ÿä3ø9$# }§Í³tƒ $yJx. Íot•ÅzFy$# z`ÏB (#qݡͳtƒ ô‰s% )
ﺣﺮﻓﺎﹰ٣٩
.................................
ﺣﺮﻓﺎﹰ٣٣ = [ ٥ : ! ( ] ﺍﳌﻨﺎﻓﻘﻮﻥ ã q™
« #$ A ß ‘u N
ö 3
ä 9s •ö ÿ
Ï óø Gt ¡
ó „o #( qö 9s $èy ?s N
ö lç ;m @
Ÿ ‹%Ï #Œs )Î ru )
٨ : ( ] ﺍﳌﻨﺎﻓﻘﻮﻥ4 ¤AsŒF{$# $pk÷]ÏB –“tãF{$# Æy_Ì•÷‚ã‹s9 ÏpoYƒÏ‰yJø9$# ’n<Î) !$oY÷èy_§‘ ûÈõs9 tbqä9qà)tƒ )
ﺣﺮﻓﺎﹰ٤٤ = [
( ] ﺍﳌﻨﺎﻓﻘﻮﻥtbqßJn=ôètƒ Ÿw šúüÉ)Ïÿ»oYßJø9$# £`Å3»s9ur šúüÏZÏB÷sßJù=Ï9ur ¾Ï&Î!qß™t•Ï9ur äo¨“Ïèø9$# ¬!ur )
ﺣﺮﻓﺎﹰ٤٥ = [ ٨ :
.................................
) ] ( £`åks]÷•t/ â•öDF{$# ãA¨”t\tGtƒ £`ßgn=÷WÏB ÇÚö‘F{$# z`ÏBur ;Nºuq»oÿxœ yìö6y™ t,n=y{ “Ï%©!$# ª!$#ﺍﻟﻄﻼﻕ :
٤٦ = [ ١٢ﺣﺮﻓﺎﹰ
( $RHø>Ïã >äóÓx« Èe@ä3Î/ xÞ%tnr& ô‰s% ©!$# ¨br&ur Ö•ƒÏ‰s% &äóÓx« Èe@ä. 4’n?tã ©!$# ¨br& (#þqçHs>÷ètFÏ9 )
] ﺍﻟﻄﻼﻕ ٤٦ = [ ١٢ :ﺣﺮﻓﺎﹰ
.................................
“ ( ] ﺍﳌﻠﻚ ٢٣ = [ ٢٢ :ﺣﺮﻓﺎﹰ
# ‰ ¾ ÷ &r
y d ÿ mÏ g
_ Î
’ ô ru t $7‰ 3
4 ?n ã ´Å Bã Ó
Å J
ô ƒt `J
) y ùs &r
] ( ( ] ﺍﻟﻘﻠﻢ ٢٢ = [ ٤٤ :ﺣﺮﻓﺎﹰ
Ï ƒ‰
‹Ï tp :ø #$ #
> x »kp 5Í
‹ Ü
jÉ 3
‹ s ƒã `Bt ru ’TÎ ‘ö
) x ùs
..ﻭﻻ ﺃﹸﺭﻳﺪ ﺍﻹﻃﺎﻟﺔ ..ﻓﺎﻷﻣﺜﻠﺔﹸ ﺃﻛﺜﺮ ﻣﻦ ﺃﻥ ﻳﺤﻴﻂﹶ ﺎ ﳐﻠﻮﻕ ،ﻭﻣﻌﺎﺩﻻﺕ ﺍﻟﺘﻨﺎﻇﺮ ﺍﻟﱵ
ﻳﺪﺧﻞﹸ ﺎ ﺍﳊﺮﻑ ﺍﻟﻘﺮﺁﱐ ﻭﻓﻖ ﻣﻌﺎﺩﻻﺕ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ،ﻻ ﻳﻌﻠﻢ ﺎﻳﺔﹶ ﺣـﺪﻭﺩﻫﺎ ﺇﻻﹼ
ﺍﷲُ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..
ﺇﻥﱠ ﺍﳍﺪﻑ ﻣﻦ ﻋﺮﺽ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺑﺮﻫﺎﻥ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ،
ﻫﻮ ﻣﻦ ﺃﺟﻞ ﻣﺸﺎﺭﻛﺔ ﺍﻟﻘﺎﺭﺉ ﰲ ﺗﺼﻮﺭ ﻋﻤﻖ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ،ﻭﻛﻴﻒ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ
ﻟﻴﺲ ﳎﺮﺩ ﺗﻨﺎﻇﺮ ﺃﺭﻗﺎﻡ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ،ﺇﻧﻤﺎ ﻫﻮ ﺗﻨﺎﻇﺮ ﻣﻄﻠـﻖ
ﰲ ﺭﻭﺡ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺼﻮﺭﺓ ،ﻭﻛﻴﻒ ﺃﻥﱠ ﻋﻈﻤﺔ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻹﳍﻲ ﲢﻴﻂ ﺑﺬﻟﻚ ..
ﺇﻥﱠ ﺍﳌﻌﺠﺰﺓ ﺗﻜﻤﻦ ﰲ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﻜﺜﲑﺓ ﺟﺪﺍﹰ ﻟﻮﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺍﻟﱵ
ﻻ ﺗﻘﻒ ﻋﻨﺪ ﺣﺪﻭﺩ ﺍﻟﻨﺺ ،ﻭﻻ ﻋﻨﺪ ﺣﺪﻭﺩ ﺍﻟﺴﻮﺭﺓ ،ﻫﺬﺍ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺃﻥﱠ ﻫـﺬﻩ ﺍﻟﻌﺒـﺎﺭﺓ
ﺍﻟﻘﺮﺁﻧﻴﺔ ﲢﻘﹼﻖ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﲨﻴﻊ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻏﲑﻫﺎ ،ﻭﻓﻖ ﺣﺪﻭﺩ
ﺗﺘﻌﻠﹼﻖ ﺑﻜﻞﱢ ﺑﻌﺪ ﻣﻦ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ..
ﻭﺃﺛﻨﺎﺀ ﺗﺼﻮﺭﻧﺎ ﻷﻱ ﺑﻌﺪ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ،ﳚﺐ ﺃﻻﱠ ﻧﻨﺴﻰ ﺍﻷﺑﻌـﺎﺩ ﺍﻷُﺧـﺮﻯ ،
ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺑﺮﻫﺎﻥ ﺃﻱ ﺑﻌﺪ ﺇﻋﺠﺎﺯﻱ ،ﺗﺼﻠﺢ ﻷﻥ ﺗﻜﻮﻥ ﻣﺜﺎﻻﹰ ﻟﱪﻫـﺎﻥ ﺃﻱ
ﺑﻌﺪ ﺁﺧﺮ ..
ﺇﻥﱠ ﻣﻦ ﻳﺘﺨﻴﻞ ﺃﻥﱠ ﺑﺎﺳﺘﻄﺎﻋﺘﻪ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺒﺎﺭﺓ ﳑﺎﺛﻠﺔ ﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺣﺴﺐ ﺑﻌﺪ
ﻣﻌﻴﻦ ،ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﺨﻴﻞ ﻳﻔﺮﺽ ﻋﻠﻴﻪ ﺃﻥ ﺗﺤﻘﱢﻖ ﻋﺒﺎﺭﺗﻪ ﺍﻟﻮﳘﻴﺔ ﻫﺬﻩ ﲨﻴﻊ ﺃﺑﻌـﺎﺩ
ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻭﻏﲑﻫﺎ ،ﻭﲨﻴﻊ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻟﱵ ﻳﻈﻬﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﻸﺟﻴﺎﻝ ﺍﻟﻘﺎﺩﻣﺔ ...
ﻋﻨﺪﻣﺎ ﻳﻌﻠﻢ ﺍﻟﺒﺸﺮ ﺫﻟﻚ ﻳﺪﺭﻛﻮﻥ ﺃﻧﻪ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ ﻟﻴﺲ ﺍﻹﺗﻴﺎﻥ ﺑﻌﺒﺎﺭﺓ ﳑﺎﺛﻠـﺔ ﻟﻌﺒـﺎﺭﺍﺕ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﺤﺴﺐ ،ﺑﻞ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ ﺍﻹﺣﺎﻃﺔ ﺑﺎﻻﺭﺗﺒﺎﻃﺎﺕ ﻭﺍﻟﺼﻮﺭ ﻭﺍﳌﻌـﺎﱐ ﺍﻟـﱵ
ﲢﻤﻠﻬﺎ ﺃﻱ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴﺔ ،ﻭﻳﺪﺭﻛﻮﻥ ﺃﻥﱠ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻋﺒﺎﺭﻢ ﺍﻟﱵ ﻳﺘﺨﻴﻠﻮﺎ ﻭﺑﲔ ﻋﺒـﺎﺭﺍﺕ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻳﻮﺍﺯﻱ ﺍﻟﻔﺎﺭﻕ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ..
ﻟﻨﺘﺎﺑﻊ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ..
öNçFù=ÏFè% ÷rr& öNšF•B ûÈõs9ur ...ﻣﺘﺎﺑﻌﺔ ﳌﺎ ﻋﺮﺿﻨﺎﻩ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ ،ﻟﻨﺨﺘﺮ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ )
} ] ( tbrçŽ|³øtéB «!$# ’n<Zﺁﻝ ﻋﻤﺮﺍﻥ ، [ ١٥٨ :ﻭﻟﻨﺤﺎﻭﻝ ﺗﺘﺒﻊ ﺑﻌﺾ ﺍﺭﺗﺒﺎﻃﺎﺎ ﻣﻊ ﻏﲑﻫﺎ ﻣﻦ
ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻷُﺧﺮﻯ ،ﻭﺍﻟﱵ ﺗﻈﻬﺮ ﻋﺠﺰ ﺍﻟﺒﺸﺮ ﺃﻣﺎﻡ ﻧﻈﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺭﲰﻪ ..
ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻣﺴﺄﻟﺔ ﺍﳌﻮﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻺﻧﺴﺎﻥ ﻟﻮﺟﺪﻧﺎﻫﺎ ﺗﻘﻊ ﻭﻓﻖ ﺷﻜﻠﲔ ..
ﻣﻮﺕ ﻃﺒﻴﻌﻲ ) ، ( öNšF•B ûÈõs9urﻭﻋﻨﺪﻫﺎ ﻻ ﻳﻜﻮﻥ ﻷﺣﺪ ﺳﺒﺐ ﰲ ﻣﻮﺗﻪ ..
ﻗﺘﻞ ) & ، ( öNçFù=ÏFè% ÷rrﻭﻋﻨﺪﻫﺎ ﳝﻮﺕ ﺑﺴﺒﺐ ﻏﲑﻩ ..
ﻭﲨﻴﻊ ﺃﺷﻜﺎﻝ ﺍﳌﻮﺕ ﻻ ﲣﺮﺝ ﻋﻦ ﻫﺬﻳﻦ ﺍﻟﺸﻜﻠﲔ ،ﻭﻟﺬﻟﻚ ﻓﻬﻤﺎ ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ
ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻭﻟﺬﻟﻚ ﺗﺄﰐ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﺘﻨﺎﻇﺮﺓ ﻭﻓﻖ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ
ﺍﻟﻘﺮﺁﱐ ..
) ] ( Nö Fš B• ûõÈ 9s ruﺁﻝ ﻋﻤﺮﺍﻥ ٧ = [ ١٥٨ :ﺣﺮﻭﻑ
) ] ( Nö Fç =ù FÏ %è r÷ &rﺁﻝ ﻋﻤﺮﺍﻥ ٧ = [ ١٥٨ :ﺣﺮﻭﻑ
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺮﻛﻨﻴﻬﺎ ،ﻟﺮﺃﻳﻨﺎﻫﺎ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﳌﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ
،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﳌﺼﲑ ﻭﺍﳌﺮﺟﻊ ﺑﻌﺪ ﺍﳌﻮﺕ ،ﻭﻫﻮ ﺍﳊﺸﺮ ..ﻭﻟﺬﻟﻚ ﺗﺄﰐ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ
ﺍﳌﺼﻮﺭﺓ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺘﻨﺎﻇﺮﺓ ﻭﻓﻖ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﺗﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺮﻛﻨﻴﻬﺎ ،ﻫﻲ ﺭﺩ ﻭﺇﺟﺎﺑـﺔ ﻋﻠـﻰ ﺳـﺆﺍﻝﹲ
ﻳﻄﺮﺣﻪ ﺑﻌﻀﻬﻢ ..ﻓﻨﺤﻦ ﺍﻵﻥ ﺃﻣﺎﻡ ﻣﺴﺄﻟﺔ ﺟﺪﻳﺪﺓ ﺗﺘﺄﻟﹼﻒ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﺭﻛﻨﻬﺎ
ﺍﻷﻭﻝ ﻫﻮ ﻗﻮﻝﹲ ﻣﻦ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ،ﻭﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺭﺩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ..
« ] ( 3 $Yo gß »dy $Zu =ù GÏ %è $B¨ äÖ Óóﺁﻝ ﻋﻤﺮﺍﻥ ٢٨ = [ ١٥٤ :ﺣﺮﻓﺎﹰ
{ x •Ì Bø z BÏ $Yo 9s b
` F #$ ) t %.x qö 9s
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻗﻮﻝ ﻫﺆﻻﺀ ) ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ( ،ﻟﻮﺟـﺪﻧﺎﻩ ﻧﺘﻴﺠـﺔﹰ ﳌـﺎ
ﺍﺳﺘﺰﻟﱠﻬﻢ ﺑﻪ ﺍﻟﺸﻴﻄﺎﻥ ،ﺣﻴﺚ ﺃﺩﺧﻞ ﺍﳋﻮﻑ ﺇﱃ ﻗﻠﻮﻢ ،ﻭﺟﻌﻠﻬﻢ ﻳﻘﻮﻟﻮﻥ ﻗـﻮﳍﻢ ﻫـﺬﺍ ..
ﻓﻨﺤﻦ ﺍﻵﻥ ﺃﻣﺎﻡ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻗﻮﻝ ﺿﻌﻴﻔﻲ ﺍﻹﳝﺎﻥ ﻭﻣﻮﻗﻔﻬﻢ ﻣﻦ
ﺟﻬﺔ ،ﻭﺍﺳﺘﺰﻻﻝ ﺍﻟﺸﻴﻄﺎﻥ ﳍﻢ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ..
« ] ( 3 $Yo gß »dy $Zu =ù GÏ %è $B¨ äÖ Óóﺁﻝ ﻋﻤﺮﺍﻥ ٢٨ = [ ١٥٤ :ﺣﺮﻓﺎﹰ
{ x •Ì Bø z BÏ $Yo 9s b
` F #$ ) t %.x qö 9s
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﺳﺘﺰﻻﻝ ﺍﻟﺸﻴﻄﺎﻥ ﳍﺆﻻﺀ ﻭﺍﻟﺬﻱ ﺃﺩﻯ ﺇﱃ ﺗﻮﻟﻴﻬﻢ ﻋﻨﺪﻣﺎ ﺍﻟﺘﻘﻰ ﺍﳉﻤﻌﺎﻥ ،
ﲟﺎﺫﺍ ﻗﺎﺑﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ؟ ..ﳒﺪ ﺍﻹﺟﺎﺑﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﻔﺴﻬﺎ ،ﻟﺘﻜﻮﻥ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﰲ ﻫﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﺍﳉﺪﻳﺪﺓ ..ﻓﻨﺤﻦ ﺍﻵﻥ ﺃﻣﺎﻡ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻔﺎﺿﻠﲔ ﺩﺭﺟﺔ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻤﺎ ..
¡ ] ( ( #( q7çﺁﻝ ﻋﻤﺮﺍﻥ ٢٨ = [ ١٥٥ :ﺣﺮﻓﺎﹰ ` Ç è÷ 7t /Î
| .x $Bt Ù ß »Ü
s ‹ø ±
¤ 9#$ N
ã g
™ ß 9© ”u It
ó #$ $J
) y R¯ )Î
ﺟﺎﺀ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻟﻴﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺭﲪﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،
ﻓﻠﻮﻻ ﺭﲪﺘﻪ ،ﻭﻟﻮﻻ ﺃﻧﻪ ﺟﻞﹼ ﻭﻋﻼ ﻏﻔﻮﺭ ﺭﺣﻴﻢ ﳌﺎ ﻋﻔﺎ ﻋﻨﻬﻢ ،ﻓﻌﻤﻠﹸﻬﻢ ﻭﺗﻮﻟﻴﻬﻢ ﻭﻗﻮﳍﻢ ﺃﻗﻞﱡ
ﻣﻦ ﺃﻥ ﻳﺴﺘﺤﻖ ﻋﻔﻮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻟﻮ ﺃﻥﱠ ﺍﻟﺮﺩ ﺍﻹﳍﻲ ﺟﺎﺀ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﺍﻟﻌﻤﻞ ،ﳌﺎ ﺣﺼﻠﻮﺍ
ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻔﻮ ..ﻭﻧﺮﻯ ﺃﻥﱠ ﺩﺭﺟﺔ ﺍﻟﺘﻔﺎﺿﻞ ﻫﺬﻩ ﺑﲔ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﺗﻨﻌﻜﺲ ﰲ
ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﺇﻥﱠ ﺍﻟﻌﻔﻮ ﺍﻟﺬﻱ ﻃﺎﻝ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺗﻮﻟﻮﺍ ﻳﻮﻡ ﺍﻟﺘﻘﻰ ﺍﳉﻤﻌﺎﻥ ،ﻳﺮﺑﻄﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﻋﻔ ﹴﻮ
ﺁﺧﺮ ﻭﻣﻐﻔﺮﺓ ﻫﻲ ﺃﻋﻈﻢ ﻭﺃﻛﱪ ،ﻳﻨﺎﳍﺎ ﻣﻦ ﻳﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ..ﻓﺎﻟﺬﻱ ﻋﻔﺎ ﰲ ﺍﳊﺎﻟﺔ
ﺍﻷﻭﱃ ،ﺳﻴﻜﺎﻓﺊ ﻭﺳﻴﻐﻔﺮ ﰲ ﺍﳊﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ..ﻭﻫﻜﺬﺍ ﳒﺪ ﺃﻧﻨﺎ ﺃﻣﺎﻡ ﻣﺴﺄﻟﺔ ﺟﺪﻳﺪﺓ ﻣﻜﻮﻧﺔ ﻣﻦ
ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
] ( OÒ Š=Î mﺁﻝ ﻋﻤﺮﺍﻥ ٢٩ = [ ١٥٥ :ﺣﺮﻓﺎﹰ
y ‘î qÿ
à î
! x ¨ )Î 3 N
© #$ b ö kå ]÷ ã
! t
ª #$ $ÿ
x ã ) ô
t ‰ ) s 9s ru
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻟﺮﺃﻳﻨﺎﻩ ﻣﺘﻨﺎﻇﺮﺍﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ،ﻳﺼﻮﺭ
ﺍﻧﻘﻼﺏ ﺿﻌﻴﻔﻲ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺃﻋﻘﺎﻢ ﰲ ﺣﺎﻝ ﻣﻮﺕ ﺍﻟﻨﱯ .. r ﻓﻨﺤﻦ ﺍﻵﻥ ﺃﻣﺎﻡ ﻣﺴﺄﻟﺔ
ﺟﺪﻳﺪﺓ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﺭﻛﻨﻬﺎ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻟﻨﺎ ﺍﻟﺬﻳﻦ ﻳﻨﻘﻠﺒﻮﻥ ﻋﻠﻰ
ﺃﻋﻘﺎﻢ ،ﰲ ﺣﺎﻝ ﻣﻮﺕ ﺍﻟﻨﱯ ، rﻏﲑ ﻣﺪﺭﻛﲔ ﻟﻌﻈﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﳌﻐﻔﺮﺗﻪ ،ﻣﺘﻤﺴﻜﲔ ﲟﺎ
ﳚﻤﻌﻮﻧﻪ ﻣﻦ ﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ ،ﻭﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﻟﻨﺎ ﻋﻈﻤﺔ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ ﺍﳌﺸﺮﻭﻃﺔ ﺑﺎﻟﻘﺘﺎﻝ
ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻛﻢ ﻫﻲ ﺃﻋﻈﻢ ﻭﺃﻛﱪ ﳑﺎ ﳚﻤﻊ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﻧﻘﻠﺒﻮﺍ ﻋﻠﻰ ﺃﻋﻘﺎﻢ ..
@ ] ( 4 Nö 3ä 6Î »)s ãô &r ’# ?n ãt L÷ êä 6ö =n )s R#$ﺁﻝ ﻋﻤﺮﺍﻥ ٢٩ = [ ١٤٤ :ﺣﺮﻓﺎﹰ
Ÿ FÏ %è r÷ &r N
) | $B¨ ûï' *Î ùs &r
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﻮﺟﺪﻧﺎﻩ ﺭﻛﻨﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ،ﺭﻛﻨﻬﺎ
ﺍﻟﺜﺎﱐ ﻫﻮ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻻﻧﻘﻼﺏ ،ﻭﺑﺄﻧﻪ ﻻ ﻳﻀﺮ ﺍﷲَ ﺗﻌﺎﱃ ﺷﻴﺌﺎﹰ ،ﻭﳘﺎ ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ
..
@ ] ( 4 Nö 3ä 6Î »)s ãô &r ’# ?n ãt L÷ êä 6ö =n )s R#$ﺁﻝ ﻋﻤﺮﺍﻥ ٢٩ = [ ١٤٤ :ﺣﺮﻓﺎﹰ
Ÿ FÏ %è r÷ &r N
) | $B¨ ûï' *Î ùs &r
١٠٥ = [ ١٦٤ﺣﺮﻭﻑ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻫﻮ ﻣﻮﻗﻒ ﺿﻌﻴﻔﻲ ﺍﻹﳝﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻫﻮ ﻣﻮﻗﻒ
ﺍﳌﺆﻣﻨﲔ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﺍ ﺍﻟﺮﺳﻮﻝ rﻭﲰﻌﻮﺍ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻌﻠﹼﻤﻮﺍ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ
ﻋﻠﻰ ﻳﺪﻳﻪ ..ﻓﻬﻤﺎ ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﻭﺍﺣﺪﺍﺕ
ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﻫﻲ ﺍﻷُﺧﺮﻯ ﻣﺘﻨﺎﻇﺮﺓ ﺃﻳﻀﺎﹰ ..
`ÏB (#qçR%x. bÎ)ur ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﺇﱃ ﺍﻟﺼﻮﺭﺓ )
، ( AûüÎ7•B 9@»n=|Ê ’Å"s9 ã@ö6s%ﻟﺮﺃﻳﻨﺎ ﺃﻥﱠ ) ( ã@ö6s% `ÏBﺗﻌﲏ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﺮﺳﺎﻟﺔ ﻋﻠﻰ ﺍﻟﻨﱯ، r
ﻓﻬﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺗﺮﺳﻢ ﲝﺮﻭﻓﻬﺎ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﺍﻧﺘﻬﻰ ﺧﻼﳍﺎ ﺿﻼﻝ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﺍ ﻫﺬﺍ ﺍﳌﻨﻬﺞ
،ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﻛﺎﻥ ﺍﻟﻨﱯ r ﻳﺘﻠﻮﺍ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺰﻛﹼﻴﻬﻢ ﻭﻳﻌﻠﹼﻤﻬﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ،
ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﻋﻠﹼﻤﻬﻢ ﻓﻴﻬﺎ ﻣﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ..ﻟﺬﻟﻚ ﳒﺪ ﺃﻥﱠ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ،
ﻫﻮ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﺁﻳﺔ ﺃﹸﺧﺮﻯ ﰲ ﻛﺘﺎﺏ
ﺍﷲ ﺗﻌﺎﱃ ..
) ] ( bt qJß =n è÷ ?s #( qRç q3ä ?s Nö 9s $B¨ N3ä Jß =kÏ èy ƒã ruﺍﻟﺒﻘﺮﺓ ٢٣ = [ ١٥١ :ﺣﺮﻓﺎﹰ
@ • ] ( ûA ü7Î Bﺁﻝ ﻋﻤﺮﺍﻥ ٢٣ = [ ١٦٤ :ﺣﺮﻓﺎﹰ
9 »=n Ê
@ | ’"Å 9s
) ã 6ö %s `BÏ #( qRç %.x b)Î ru
ﻭﻫﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﺘﺎﻡ ﻟﻴﺲ ﺑﲔ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﺤﺴﺐ ،ﺇﻧﻤﺎ ﻫﻮ ﺍﺭﺗﺒﺎﻁﹲ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ
ﻣﻊ ﻓﺘﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ، r ﻭﺍﻟﱵ ﺍﺳﺘﻤﺮﺕ ) ( ٢٣ﻋﺎﻣﺎﹰ ..ﻟﺬﻟﻚ ﻧﺮﻯ
ﻛﻞﱠ ﺭﻛﻦﹴ ﻣﻜﻮﻧﺎﹰ ﻣﻦ ) ( ٢٣ﻭﺍﺣﺪﺓ ﺗﺼﻮﻳﺮ ﻗﺮﺁﱐ ..ﻛﻞﱡ ﺣﺮﻑ ﻳﻘﺎﺑﻞ ﺳﻨﺔ ﻣﻦ ﺳﲏ ﻓﺘﺮﺓ
ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ..
) Zwqß™u‘ öNÍkŽÏù y]yèt/ øŒÎ) tûüÏZÏB÷sßJø9$# ’n?tã ª!$# £`tB ô‰s)s9 ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻧﻔﺴﻬﺎ
`ÏB (#qçR%x. bÎ)ur spyJò6Ïtø:$#ur |=»tGÅ3ø9$# ãNßgßJÏk=yèãƒur öNÍkŽÅe2t“ãƒur ¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ ôMÎgÅ¡àÿRr& ô`ÏiB
) ’n?tã ª!$# £`tB ô‰s)s9 ] ( AûüÎ7•B 9@»n=|Ê ’Å"s9 ã@ö6s%ﺁﻝ ﻋﻤﺮﺍﻥ ، [ ١٦٤ :ﻭﺑﺎﻟﺘﺤﺪﻳﺪ ﺇﱃ ﺍﻟﺼﻮﺭﺓ
، ( öNÍkŽÅe2t“ãƒur ¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ ôMÎgÅ¡àÿRr& ô`ÏiB Zwqß™u‘ öNÍkŽÏù y]yèt/ øŒÎ) tûüÏZÏB÷sßJø9$#ﻟﺮﺃﻳﻨﺎﻫﺎ
ﺗﺼﻮﺭ ﻣﺴﺄﻟﺔﹰ ﻣﺴﺘﻘﻠﹼﺔﹰ ،ﺗﺮﺳﻢ ﺍﳌﻬﺎﻡ ﺍﻷﺳﺎﺳﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲝﻴﺎﺗﻪ ، rﻭﺍﳋﺎﺻﺔ ﺑﻪ ﺣﺼﺮﺍﹰ ،
ﻭﺍﻟﱵ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺍﻟﻘﻴﺎﻡ ﺎ ،ﺃﻭ ﺍﳌﺸﺎﺭﻛﺔ ﻓﻴﻬﺎ ،ﻭﻟﺬﻟﻚ ﳝﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ
ﺑﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻬﻢ ،ﻭﻗﻴﺎﻣﻪ ﺬﻩ ﺍﳌﻬﺎﻡ ﺍﻟﱵ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻬﻢ ﺍﻟﻘﻴﺎﻡ ﺎ ،ﺃﻭ ﺍﳌﺸﺎﺭﻛﺔ ﺑﺄﻱ
ﺟﺰﺀٍ ﻣﻨﻬﺎ ﻣﻬﻤﺎ ﺻﻐﺮ ﻫﺬﺍ ﺍﳉﺰﺀ ..
..ﺇﻧﻨﺎ ﻧﺮﻯ ﺃﻥﹼ ﲰﺖ ﺍﳋﻄﺎﺏ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻫﻮ ﻣﻦ ﺯﺍﻭﻳﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠـﻰ
ﺍﳌﺆﻣﻨﲔ ﺧﺎﺻﺔ ﺑﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ rﻓﻴﻬﻢ ﻭﻣﻦ ﺃﻧﻔﺴﻬﻢ ،ﻟﻴﻌﻠﱢﻤﻬﻢ ﻣﺎ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺗﻌﻠﱡﻤﻪ ﺩﻭﻧﻪ
..ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ – ﺍﻟﺬﻱ ﻻ ﻧﻘﻮﻝ ﺇﻧﻪ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻳﻨﻈﹶﺮ ﻣﻨﻪ ﺇﱃ ﺩﻻﻻﺕ ﻫـﺬﻩ ﺍﻵﻳـﺔ
ﺍﻟﻜﺮﳝﺔ – ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ﺍﳋﺎﺹ ﻧﺮﻯ – ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﺍﳌﺴﺎﺋﻞﹶ ﺍﻟﺘﺎﻟﻴﺔ :
ﺟﻮﻫﺮ ﻣﻨﺔ ﺍﷲِ ﺗﻌﺎﱃ ﺑﺒﻌﺚ ﳏﻤﺪ rﺑﺮﺳﺎﻟﺔ ﺍﻹﺳـﻼﻡ ،ﰲ ﺍﳌـﺆﻣﻨﲔ ﺍﳌﻠﺘـﺰﻣﲔ
) Zwqß™u‘ öNÍkŽÏù y]yèt/ øŒÎ) tûüÏZÏB÷sßJø9$# ’n?tã ª!$# £`tB ô‰s)s9 ﺑﺄﺣﻜﺎﻣﻪ ،ﻧﺮﺍﻩ ﰲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ :
öNÍköŽn=tæ (#qè=÷Gtƒ ، ( öNÍkŽÅe2t“ãƒur ¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ ôMÎgÅ¡àÿRr& ô`ÏiBﻓﺘﻼﻭﺓﹸ ﺁﻳﺎﺕ ﺍﻟﺴـﻤﺎﺀ ) :
( ¾ÏmÏG»tƒ#uäﻭﺍﻟﺘﺰﻛﻴﺔ ، ( NÍkŽÅe2t“ãƒur ) :ﻣﺴﺄﻟﺘﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻘﻴﺎﻡ ﻤﺎ ،ﻭﳘـﺎ
ﻣﺴﺄﻟﺘﺎﻥ ﳏﺼﻮﺭﺗﺎﻥ ﺑﺸﺨﺺﹺ ﺍﻟﺮﺳﻮﻝ .. r
..ﺑﻴﻨﻤﺎ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ، ( spyJò6Ïtø:$#ur |=»tGÅ3ø9$# ãNßgßJÏk=yèãƒur ) :ﻭﺍﻟﱵ ﺳﺘﺪﺧﻞ
ﻛﻤﺎ ﺳﻨﺮﻯ ﰲ ﻧﺼﻴﻦ ﺁﺧﺮﻳﻦ ،ﰲ ﻣﻌﺎﺩﻟﺔ ﺗﺘﻌﻠﹼﻖ ﺑﻌﻤﺮﹺ ﳏﻤﺪ ، rﺣﻴﺚ ﺍﳋﻄﺎﺏ ﰲ ﺫﻟـﻚ
ﺍﻟﻨﺼﲔ ،ﻫﻮ – ﻛﻤﺎ ﺳﻨﺮﻯ – ﻣﻦ ﺯﺍﻭﻳﺔ ﳐﺎﻃﺒﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻨﺎﺱ ﺑﺈﺭﺳﺎﻝ ﺭﺳﻮﻟﻪ rﺇﻟـﻴﻬﻢ
ﲨﻴﻌﺎﹰ ،ﻭﻣﻦ ﺯﺍﻭﻳﺔ ﳐﺎﻃﺒﺔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺒﻌﺚ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻣﻲ ﰲ ﺍﻷﻣﻴﲔ ..ﻧﺮﺍﻫﺎ – ﰲ ﻫﺬﻩ
ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﻣﻦ ﻣﻨﻈﺎﺭ ﺍﳌﻨﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺑﺮﺳﺎﻟﺔ ﳏﻤﺪ – rﻻ ﺗﺪﺧﻞﹸ ﰲ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟـﺔ ،
ﻓﻤﻬﻤﺔﹸ ﺗﻌﻠﻴﻢ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺆﻣﻨﲔ – ﺍﻟﺬﻳﻦ ﳝﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ
– ﻣﺴﺄﻟﺔﹲ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻘﻴﺎﻡ ﺎ ،ﻷﻧﻬﻢ – ﻛﻤﺆﻣﻨﲔ – ﺗﻌﻠﹼﻤﻮﻫﺎ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ..ﻓﻬﻢ ﻳﺒﺬﻟﻮﻥ
ﺟﻬﺪﺍﹰ ﰲ ﲢﻘﻴﻖ ﻫﺬﻩ ﺍﳌﻬﻤﺔ ،ﺣﻴﺚ ﺗﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ – ﻋﻨﺪ ﺍﳌﺆﻣﻨﲔ ﺑﺮﺳـﺎﻟﺔ ﳏﻤـﺪ –
ﻣﺴﺄﻟﺔﹲ ﻣﺴﺘﻤﺮﺓ ﱂ ﺗﻨﺘﻪ ﻋﻨﺪ ﻣﻮﺕ ﳏﻤﺪ rﻛﻤﺎ ﻳﺘﺨﻴﻞ ﺍﻟﺘﺎﺋﻬﻮﻥ ،ﻭﻫﺬﺍ ﻫﻮ – ﻣـﻦ ﻫـﺬﺍ
ﺍﳌﻨﻈﺎﺭ – ﺳﺮ ﺧﺮﻭﺝ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻦ ﻣﻌﺎﺩﻟﺔ ﺍﻟﺘﻌﻠﹼﻖ ﺑﻌﻤﺮ ﳏﻤﺪ .. r
..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﲝﻴﺎﺓ ﺍﻟﺮﺳـﻮﻝ rﻣـﻦ
ﻣﻨﻈﺎﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻭﺧﺼﻮﺻﻴﺔ ﺍﳌﻨﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ،ﻳﺴﺎﻭﻱ ﳎﻤﻮﻉ ﺍﻟﺴﻨﲔ ﺍﻟﱵ ﻋﺎﺷﻬﺎ
.. r
) ¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ ôMÎgÅ¡àÿRr& ô`ÏiB Zwqß™u‘ öNÍkŽÏù y]yèt/ øŒÎ) tûüÏZÏB÷sßJø9$# ’n?tã ª!$# £`tB ô‰s)s9
٦٣ = ( Nö kÍ Ž2ﺣﺮﻓﺎﹰ
eÅ “t ƒã ru
..ﻭﻧﺮﺍﻫﺎ – ﺃﻳﻀﺎﹰ – ﺗﺪﺧﻞﹸ ﻣﻊ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ﻭﺍﺮﺩﺓ ﻋﻦ ﻣﺴﺄﻟﺔ ﺍﳌﻨﺔ ﻋﻠـﻰ
ﺍﳌﺆﻣﻨﲔ ،ﻭﻣﻊ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺎ ،ﰲ ﻣﻌﺎﺩﻟﺔ ﺗﺘﻌﻠﹼﻖ ﺑﻌﻤﺮ ﺍﻟﺮﺳﻮﻝ ، rﻭﻟـﺬﻟﻚ ﻧـﺮﻯ ﺃﻥﱠ
ﳎﻤﻮﻉ ﺣﺮﻭﻓﻬﺎ ﻳﺴﺎﻭﻱ ﺳﲏ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ : r
) ã@ö6s% `ÏB (#qçR%x. bÎ)ur spyJò6Ïtø:$#ur |=»tGÅ3ø9$# ãNßgßJÏk=yèãƒur öNÍkŽÅe2t“ãƒur ¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ
@ • ٦٣ = ( ûA ü7Î Bﺣﺮﻓﺎﹰ
9 »=n Ê
| ’"Å 9s
..ﻭﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻷﺧﲑﺓ ،ﺭﺃﻳﻨﺎ ﺃﻧﻬﺎ ﺗﺘﻌﻠﹼﻖ ﺑﻔﺘﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﺃﺖ ﺣـﺎﻝ ﻛـﻮﻥ
ﺍﳌﺆﻣﻨﲔ ﺿﺎﻟﲔ ،ﻭﺗﻌﻠﱠﻤﻮﺍ ﻓﻴﻬﺎ ﻣﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ،ﻭﺍﻟﱵ ﻫﻲ – ﻛﻤﺎ ﺭﺃﻳﻨﺎ – ﻓﺘﺮﺓ ﻧﺰﻭﻝ
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ :
@ • ٢٣ = ( ûA ü7Î Bﺣﺮﻓﺎﹰ
9 »=n Ê
@ | ’"Å 9s
) ã 6ö %s `BÏ #( qRç %.x b)Î ru
..ﺇﺫﺍﹰ ﺍﳌﺴﺄﻟﺔﹸ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔﹶ ﻭﺿﻊﹺ ﺗﺼﻮﺭﹴ ﻣﺴﺒﻖ ،ﻭﻟﻴﺴﺖ ﻣﺴﺄﻟﺔﹶ ﺟﺰﻡﹴ ﻣﺴﺒﻖﹴ ﺑﺴـﻤ
ﺖ
ﺩﻻﻻﺕ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ،ﰒﹼ ﺑﻌﺪ ﺫﻟﻚ ﻳﻄﻠﺐ ﻣﻦ ﻋﺒﺎﺭﺍﺕ ﻛﺘـﺎﺏﹺ ﺍﷲِ ﺗﻌـﺎﱃ ﺃﻥ ﺗﻮﺍﻓـﻖ
ﺗﺼﻮﺭﺍﺗﻨﺎ ﺍﳌﺴﺒﻘﺔﹶ ﺍﻟﺼﻨﻊ ..ﺃﺑﺪﺍﹰ ..ﺍﳌﺴﺄﻟﺔ ﺗﺘﻌﻠﹼﻖ ﲝﻘﻴﻘﺔ ﻣﺎ ﲢﻤﻞﹸ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴـﺔﹸ ﻣـﻦ
ﺩﻻﻻﺕ ﻭﻣﻌﺎﻥ ، ﻭﺗﺘﻌﻠﱠﻖ – ﺃﻳﻀﺎﹰ – ﲝﻘﻴﻘﺔ ﲰﺖ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ ﻭﺗﻌﻠﹼﻘﻪ ﺑﺎﻟﺴﻴﺎﻕ ﺍﳌﹸﺤـﻴﻂ
..ﻓﻔﻲ ﻛﻞﱢ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻟﱵ ﻳﺘﻌﻠﹼﻖ ﳎﻤﻮﻉ ﺣﺮﻭﻓﻬﺎ ﺑﻌﻤﺮ ﺍﻟﺮﺳﻮﻝ ، rﻭﺑﻔﺘﺮﺓ
ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﺑﺎﻷﺭﺑﻌﲔ ﺳﻨﺔ ﺍﻟﱵ ﺗﻠﻘﹼﻰ rﺍﻟﻮﺣﻲ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﰲ ﺎﻳﺘـﻬﺎ ..ﰲ ﻛـﻞﱢ ﻫـﺬﻩ
ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﺭﺃﻳﻨﺎ ﺗﺼﻮﻳﺮﺍﹰ ﺇﳍﻴﺎﹰ ﻣﻄﻠﻘﺎﹰ ﻳﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺟﻮﻫﺮ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺍﺕ ﺍﻟﺰﻣﻨﻴﺔ ،
ﻣﻦ ﺯﺍﻭﻳﺔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻖ ﺬﻩ ﺍﻟﻔﺘﺮﺍﺕ ..
ﺇﺫﺍﹰ ..ﺍﻟﺘﻨﺎﻇﺮ ﺑﲔ ﺍﻟﺮﻛﻨﲔ ﺍﻟﺘﺎﻟﻴﲔ ﻣﻦ ﺍﻵﻳﺘﲔ ) (١٥١ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘـﺮﺓ ،ﻭﺍﻵﻳـﺔ )
( ١٦٤ﻣﻦ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ..
) ] ( bt qJß =n è÷ ?s #( qRç q3ä ?s Nö 9s $B¨ N3ä Jß =kÏ èy ƒã ruﺍﻟﺒﻘﺮﺓ ٢٣ = [ ١٥١ :ﺣﺮﻓﺎﹰ
@ • ] ( ûA ü7Î Bﺁﻝ ﻋﻤﺮﺍﻥ ٢٣ = [ ١٦٤ :ﺣﺮﻓﺎﹰ
9 »=n Ê
@ | ’"Å 9s
) ã 6ö %s `BÏ #( qRç %.x b)Î ru
ﻳﺘﻌﻠﱠﻖ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺑﻔﺘﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ، r ﻭﺍﻟﱵ ﺍﺳﺘﻤﺮﺕ
) ( ٢٣ﻋﺎﻣﺎﹰ ..ﻓﻜﻮﻥ ﳎﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﺍﳌﻜﻮﻧﺔ ﻟﻜﻞﱟ ﻣﻨﻬﻤﺎ ﻫﻮ ) ( ٢٣ﺣﺮﻓﺎﹰ ،
ﻳﺘﻌﻠﹼﻖ ﺑﻔﺘﺮﺓ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ،ﻭﻫﻲ ) ( ٢٣ﻋﺎﻣﺎﹰ ..
ﻭﺍﳌﻌﺎﺩﻟﺘﺎﻥ ﺍﳌﺘﻌﻠﹼﻘﺘﺎﻥ ﺑﻌﻤﺮ ﺍﻟﻨﱯ ، r ﻭﺍﻟﻠﺘﺎﻥ ﺭﺃﻳﻨﺎﳘﺎ ﰲ ﺍﻵﻳﺔ ) ( ١٦٤ﻣﻦ ﺳﻮﺭﺓ ﺁﻝ
ﻋﻤﺮﺍﻥ ..
) ¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ ôMÎgÅ¡àÿRr& ô`ÏiB Zwqß™u‘ öNÍkŽÏù y]yèt/ øŒÎ) tûüÏZÏB÷sßJø9$# ’n?tã ª!$# £`tB ô‰s)s9
) ã@ö6s% `ÏB (#qçR%x. bÎ)ur spyJò6Ïtø:$#ur |=»tGÅ3ø9$# ãNßgßJÏk=yèãƒur öNÍkŽÅe2t“ãƒur ¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ
..ﻛﻞﱞ ﻣﻨﻬﻤﺎ ﺗﻌﺪ ﺭﻛﻨﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﺍﻵﻳﺔ ) ( ١٥١ﻣﻦ ﺳﻮﺭﺓ
ﺍﻟﺒﻘﺮﺓ ..
ãNà6ßJÏk=yèãƒur öNà6ŠÏj.t“ãƒur $oYÏG»tƒ#uä öNä3ø‹n=tæ (#qè=÷Gtƒ öNà6ZÏiB Zwqß™u‘ öNà6‹Ïù $uZù=y™ö‘r& !$yJx. )
= ò tÏ :ø #$ ru
] ( ps Jy 6ﺍﻟﺒﻘﺮﺓ ٦٣ = [ ١٥١ :ﺣﺮﻓﺎﹰ Å 9ø #$
| »Gt 3
) ¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ ôMÎgÅ¡àÿRr& ô`ÏiB Zwqß™u‘ öNÍkŽÏù y]yèt/ øŒÎ) tûüÏZÏB÷sßJø9$# ’n?tã ª!$# £`tB ô‰s)s9
) ã@ö6s% `ÏB (#qçR%x. bÎ)ur spyJò6Ïtø:$#ur |=»tGÅ3ø9$# ãNßgßJÏk=yèãƒur öNÍkŽÅe2t“ãƒur ¾ÏmÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ
..ﺇﻥﹼ ﺩﻻﻻﺕ ﻋﺒﺎﺭﺍﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ] ﺍﻵﻳﺔ ( ١٥١ ) :ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘـﺮﺓ [ ﺗﻠﻘـﻲ
ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﺟﻮﻫﺮﹺ ﺣﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ ، rﻣﻦ ﺯﺍﻭﻳﺔ ﳐﺎﻃﺒﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻨﺎﺱ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ،ﻭﻣﻦ
ﺯﺍﻭﻳﺔ ﺗﺒﻴﲔ ﻣﻬﺎﻡ ﺍﻟﺮﺳﻮﻝ rﺍﻟﺬﻱ ﺃﺭﺳﻠﻪ ﻓﻴﻬﻢ ،ﻭﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﻋﻠﹼﻢ ﺎ ﺍﻟﺮﺳﻮﻝﹸ rﺍﻟﺒﺸـﺮ
ﺗﻌﺎﻟﻴﻢ ﺍﻟﺴﻤﺎﺀ ..
..ﻭﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺩﻻﻻﺕ ﻋﺒﺎﺭﺍﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ] ﺍﻵﻳﺔ ( ١٥١ ) :ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ
[ ،ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﻈﺎﺭ ،ﻧﺮﻯ ﺃﻧﻬﺎ ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ :
) öNà6ZÏiB Zwqß™u‘ öNà6‹Ïù $uZù=y™ö‘r& !$yJx. ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴـﺔ :
، ( spyJò6Ïtø:$#ur |=»tGÅ3ø9$# ãNà6ßJÏk=yèãƒur öNà6ŠÏj.t“ãƒur $oYÏG»tƒ#uä öNä3ø‹n=tæ (#qè=÷Gtƒﻭﺍﻟﱵ ﺗﺼﻮﺭ ﺍﳌﻬﺎﻡ
ﺍﻟﱵ ﻛﹸﻠﹼﻒ ﺎ ﺍﻟﺸﺨﺺ ﺍﻟﺬﻱ ﳜﺎﻃﺐ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻨﺎﺱ ﺑﺄﻧﻪ ﺃﺭﺳﻠﹶﻪ ﻓﻴﻬﻢ ،ﻹﻳﺼﺎﻝ ﺭﺳـﺎﻟﺘﻪ
ﺇﻟﻴﻬﻢ ﲨﻴﻌﺎﹰ ..ﻓﺘﻠﻘﹼﻲ ﺍﻵﻳﺎﺕ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ،ﻭﺗﻼﻭﺗﻬﺎ ،ﻭﺗﺰﻛﻴﺔﹸ ﻣﺘﺒﻌﻴﻪ ،ﻭﺗﻌﻠﻴﻤﻬﻢ ﺍﻟﻜﺘـﺎﺏ
ﻭﺍﳊﻜﻤﺔ ..ﻛﻞﹼ ﻫﺬﻩ ﺍﳌﻬﺎﻡ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻘﻴﺎﻡ ﺎ ﻛﺮﺳﻮﻝﹴ ﰲ ﺍﻟﻨﺎﺱ ﺇﻻﹼ ﺷﺨﺺ ﳏﻤﺪ.. r
ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻳﺘﻌﻠﹼﻖ ﺑﻌﻤﺮ ﺍﻟﺮﺳﻮﻝ .. r
) ãNà6ßJÏk=yèãƒur öNà6ŠÏj.t“ãƒur $oYÏG»tƒ#uä öNä3ø‹n=tæ (#qè=÷Gtƒ öNà6ZÏiB Zwqß™u‘ öNà6‹Ïù $uZù=y™ö‘r& !$yJx.
= ò tÏ :ø #$ ru
٦٣ = ( ps Jy 6ﺣﺮﻓﺎﹰ Å 9ø #$
| »Gt 3
ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻷﺧـﲑﺓ ) ( tbqßJn=÷ès? (#qçRqä3s? öNs9 $¨B Nä3ßJÏk=yèãƒur
..ﻭﻧﺮﻯ ﺃﻥﹼ ﺩﻻﻻﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﱵ ﻋﻠﹼﻢ ﺍﻟﺮﺳﻮ ﹸﻝ
rﻓﻴﻬﺎ ﺍﻟﺒﺸﺮ ﻣﺎ ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ،ﺃﻱ ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻓﺘﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺴـﻤﺎﻭﻳﺔ ﺍﻟـﱵ
ﺍﺳﺘﻤﺮﺕ – ﻛﻤﺎ ﻧﻌﻠﻢ – ) ( ٢٣ﻋﺎﻣﺎﹰ ..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﻫـﺬﺍ ﺍﻟﻘﺴـﻢﹺ
ﻳﺘﻌﻠﹼﻖ ﺑﻔﺘﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ ٢٣ = ( bt qJß =n è÷ ?s #( qRç q3ä ?s Nö 9s $B¨ N3ä Jß =kÏ èy ƒã ru ) :ﺣﺮﻓﺎﹰ ،ﺗﻘﺎﺑﻞ ﺳـﲏ
ﺍﻟﺮﺳﺎﻟﺔ ..
..ﻭﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﺘﺎﻟﻴﺔ ،ﻧﺮﻯ ﺃﻥﹼ ﺎﻳﺘﻬﺎ ﺗﺼﻒ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻥ ﺍﻟﺮﺳﻮﻝﹶ ﺍﻟﻨﱯ ﺍﻷﻣﻲ ،
ﻭﻧﺮﻯ ﺃﻥﱠ ﺳﺮ ﳎﻤﻮﻉﹺ ﻛﻠﻤﺎﺕ ﺍﻟﻨﺺ ﺍﳌﹸﺼﻮﺭ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﻳﺘﻌﻠﱠﻖ ﲝﻴﺎﺓ ﺍﻟﺮﺳﻮﻝﹺ ، rﺍﻟـﺬﻱ
ﻳﺄﻣﺮ ﺍﷲُ ﺗﻌﺎﱃ ﺑﺎﺗﺒﺎﻋﻪ ﻭﻳﺼﻒ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻧﻪ ﻭﻳﻨﺼﺮﻭﻧﻪ ﺑﺎﳌﻔﻠﺤﲔ ،ﺃﻱ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺮﻗﻢ ) ٦٣
( ﺣﻴﺚ ﻋﺎﺵ – rﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ – ) ( ٦٣ﻋﺎﻣﺎﹰ ..
’Îû öNèdy‰YÏã $¹/qçGõ3tB ¼çmtRr߉Ågs† “Ï%©!$# ¥_ÍhGW{$# ¢ÓÉ<¨Z9$# tAqß™§•9$# šcqãèÎ7-Ftƒ tûïÏ%©!$# )))
ãPÌh•ptä†ur ÏM»t6Íh‹©Ü9$# ÞOßgs9 ‘@Ïtä†ur Ì•x6YßJø9$# Ç`tã öNßg8pk÷]tƒur Å$rã•÷èyJø9$$Î/ Nèdã•ãBù'tƒ È@‹ÅgUM}$#ur Ïp1u‘öq-G9$#
4 óOÎgøŠn=tæ ôMtR%x. ÓÉL©9$# Ÿ@»n=øñF{$#ur öNèduŽñÀÎ) öNßg÷Ztã ßìŸÒtƒur y]Í´¯»t6y‚ø9$# ÞOÎgøŠn=tæ
y7Í´¯»s9'ré& ÿ¼çmyètB tAÌ“Ré& ü“Ï%©!$# u‘q‘Z9$# (#qãèt7¨?$#ur çnrã•|ÁtRur çnr⑨“tãur ¾ÏmÎ/ (#qãZtB#uä šúïÏ%©!$$sù )
..ﻻ ﺷﻚ ﺃﻧﻪ ﻋﻨﺪ ﻛﻞﱢ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﻭﺃﻱ ﺁﻳﺔ ﰲ ﻛﺘﺎﺏﹺ ﺍ ِ
ﷲ
ﺗﻌﺎﱃ – ﺣﺪ ﺟﺪﻳﺪ ﻣﻦ ﺍﳌﻌﲎ ﻭﺍﻟﺪﻻﻻﺕ ،ﻭﺑﺎﻟﺘﺎﱄ ﺳﺮ ﺑﺎﻃﻦ ﻳﺘﻌﻠﹼﻖ ﲟﺠﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺣﱴ
ﻫﺬﺍ ﺍﳊﺮﻑ ،ﻭﻻ ﺷﻚ ﺃﻥﹼ ﻋﻤﺮ ﺍﻟﺮﺳﻮﻝ ﳏﻤﺪ rﻟﻴﺲ ﺍﻟﺴـﺮ ﺍﻟﻮﺣﻴـﺪ ﰲ ﺣﻴﺎﺗـﻪ ،ﻭﰲ
ﺭﺳﺎﻟﺘﻪ ،ﺑﻞ ﻟﻴﺲ ﺍﻟﺴﺮ ﺍﻷﻫﻢ ..ﻭﻟﻜﻨﻨﺎ ﻧﻌﺮﺽ ﺃﻣﺜﻠﺔﹰ ﻋﻦ ﻣﺴﺎﺋﻞﹶ ﻧﻌﺮﻑ ﻣﺴﺒﻘﺎﹰ ﻭﺣـﺪﺍﺗﻬﺎ
ﻭﺣﻘﻴﻘﺔﹶ ﺍﻟﺴﺮ ﺍﳌﺘﻌﻠﹼﻖ ﲟﺠﻤﻮﻉ ﺣﺮﻭﻑ ﺍﻟﻨﺼﻮﺹﹺ ﺍﳌﺼﻮﺭﺓ ﳍﺎ ..
..ﻭﻓﺘﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ ﻫﺬﻩ ﺍﻟﱵ ﻫﻲ ﻓﺘﺮﺓ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ،ﻭﺍﻟﱵ ﺍﺳﺘﻤﺮﺕ ) ( ٢٣ﻋﺎﻣﺎﹰ ،
ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻴﻬﺎ ﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔ ] ( #’s+ô±tFÏ9 tb#uäö•à)ø9$# y7ø‹n=tã $uZø9t“Rr& !$tB ) :ﻃـﻪ .. [ ٢ :
ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺳﺮ ﳎﻤﻮﻉﹺ ﺣﺮﻭﻑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻳﺘﻌﻠﹼﻖ ﲟﺠﻤﻮﻉ ﺳﲏ ﻓﺘﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ ..
ô Ft 9Ï b
٢٣ = ( ’# +s ±ﺣﺮﻓﺎﹰ ) t #äu •ö
à 9ø #$ 7
y ‹ø =n ã
) t $Zu 9ø “t R&r $! Bt
ﻭﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻧﺮﺍﻫﺎ ﺃﻳﻀﺎﹰ ﻣﻜﻮﻧﺔ ﻣﻦ ) ( ٢٣ﺣﺮﻓﺎﹰ ،ﺗﺸﲑ ﺇﱃ ﻋﺪﺩ ﺳﲏ ﻓﺘﺮﺓ
ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺍﻟﻨﱯ.. r
] ( 3 `z ¿ŠhÍ ;Î Y¨ 9#$ Oz ?s $zﺍﻷﺣﺰﺍﺏ ٢٣ = [ ٤٠ :ﺣﺮﻓﺎﹰ
! y ru
« #$ A ß ‘§ `3
™t q ) Å »9s ru
..ﻭﰲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﱵ ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﺣﻴﺎﺗﻪ ، rﻧﺮﻯ ﺃﻥﱠ ﺍﻟﻌﺒﺎﺭﺓﹶ
ﺍﻷﺧﲑﺓﹶ ﻓﻴﻬﺎ ، ( &ûüÎ7•B 9@»n=|Ê ’Å"s9 ã@ö6s% `ÏB (#qçR%x. bÎ)ur ) :ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ
ﺍﻟﱵ ﺃﺎ ﺧﻼﳍﺎ ﺍﻟﺮﺳﻮﻝﹸ rﺣﺎﻟﺔ ﻛﻮﻥ ﺍﻷﻣﻴﲔ ﰲ ﺿﻼﻝﹴ ﻣﺒﲔ ،ﺃﻱ ﺗﺼﻮﺭ ﻓﺘﺮﺓﹶ ﺍﻟﺮﺳﺎﻟﺔ ..
ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﳎﻤﻮﻉ ﺣﺮﻭﻓﻬﺎ ﻳﺘﻌﻠﱠﻖ ﺑﻔﺘﺮﺓ ﺍﻟﺮﺳﺎﻟﺔ :
@ • ٢٣ = ( û& ü7Î Bﺣﺮﻓﺎﹰ ،ﺗﻘﺎﺑﻞ ﺳﲏ ﺍﻟﺮﺳﺎﻟﺔ ..
9 »=n Ê
@ | ’"Å 9s
) ã 6ö %s `BÏ #( qRç %.x b)Î ru
..ﻭﻧﺮﻯ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻷﻭﱃ ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﱵ ﺍﻧﺘﻬﺖ ﻋﻨﺪ
ﺗﻠﻘﻲ ﺍﻟﺮﺳﻮﻝ rﺭﺳﺎﻟﺔﹶ ﺍﻟﺴﻤﺎﺀ ،ﺃﻱ ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﺍﻷﺭﺑﻌﲔ ﺳﻨﺔ ﺍﻷﻭﱃ ﻣﻦ ﻋﻤﺮﻩ r
،ﻭﺍﻟﱵ ﺳﺒﻘﺖ ﻧﺰﻭﻝ ﺍﻟﺮﺳﺎﻟﺔ ..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﳎﻤﻮﻉ ﺣﺮﻭﻓﻬﺎ ﻳﺴﺎﻭﻱ ﲤﺎﻣﺎﹰ ﻋﻤﺮ ﺍﻟﺮﺳﻮﻝ
rﺣﻴﻨﻤﺎ ﺃﺗﺘﻪ ﺍﻟﺮﺳﺎﻟﺔﹸ ﻣﻦ ﺍﷲِ ﺗﻌﺎﱃ ..
= ٤٠ = ( ps Jy 3õ tÏ :ø #$ ruﺣﺮﻓﺎﹰ .. Å 9ø #$ N
| »Gt 3 ã g
ß J
ß =kÏ èy ƒã ru N
ö kÍ Ž.jÏ “t ƒã ru ¾mÏ GÏ »ƒt #äu N
ö kÍ Žö =n ã
) t #( q=è F÷ ƒt
ﻭﻫﻨﺎﻙ ﻣﺮﺣﻠﺔﹸ ﻣﺎ ﺑﻌﺪ ﺍﺑﺘﺪﺍﺀِ ﻧﺰﻭﻝ ﺍﻟﺮﺳﺎﻟﺔ ..ﻭﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﻨﻈﺮ ﺇﱃ ﻫﺬﻩ
ﺍﳌﺮﺣﻠﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺘﻌﺎﻟﻴﻢ ﺍﻟﺴﻤﺎﺀ ،ﻣﻦ ﺯﺍﻭﻳﺔ ﻛﻮﻧﻪ ﺑﺸﺮﺍﹰ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻨﻈﺮﺗﻪ ﻟﻴﺴﺖ ﻣﻮﺍﺯﻳﺔ ﲤﺎﻣﺎﹰ
ﻟﻠﺴﻤﺖ ﺍﳌﹸﺼﻮﺭﹺ ﳉﻮﻫﺮﻫﺎ ..ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﱠ ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﻔﺘـﺮﺓ
ﺍﻟﺮﺳﺎﻟﺔ – ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ – ﺗﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ﻋﻦ ﳎﻤﻮﻉ ﺳﲏ ﻫﺬﻩ ﺍﻟﻔﺘـﺮﺓ ..
ﻓﺎﻤﻮﻉ ﻫﻮ ) ( ٢٢ﺣﺮﻓﺎﹰ ،ﻭﻟﻴﺲ ) ( ٢٣ﺣﺮﻓﺎﹰ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﺣﲔ ﺗﺼﻮﻳﺮ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ
ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻖ ،ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺴﺎﺑﻘﺔ ..
٢٢ = ( Nö kå ]÷ BiÏ wﺣﺮﻓﺎﹰ
™Z q
ß ‘u N
ö g
] Î ‹ùÏ
) ô èy /ö #$ ru $Zu /- ‘u
..ﺇﺫﺍﹰ ﻋﻤﺮ ﺍﻟﺮﺳﻮﻝ rﺑﻔﺘﺮﺗﻴﻪ ﻣﻦ ﺍﳌﻨﻈﺎﺭ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﻣﻨﻪ ﺇﺑـﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ،
ﻳﺘﻔﺎﺿﻞ ﺩﺭﺟﻪ ﻋﻦ ﻋﻤﺮﻩ rﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠﻖ ،ﻭﳎﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴـﺔ
ﻳﻄﺎﺑﻖ ﻣﻄﺎﺑﻘﺔﹰ ﻣﻄﻠﻘﺔﹶ ﲰﺖ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻠﻘﻰ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ ﻟﺘﺼﻮﻳﺮ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﻓﻔـﻲ
ﺣﲔ ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺼﻮﺭﺓ ﳊﻴﺎﺓ ﺍﻟﺮﺳﻮﻝ rﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﹸﻄﻠـﻖ )
( ٦٣ﺣﺮﻓﺎﹰ ،ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺴﺎﺑﻘﺔ ،ﻧﺮﻯ ﺃﻥﹼ ﺍﻟﺼﻮﺭﺓﹶ ﺍﳌﹸﺼﻮﺭﺓﹶ ﻟﻌﻤـﺮﻩ r ﻣـﻦ
ﻣﻨﻈﺎﺭ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﺘﻔﺎﺿﻞﹸ ﺩﺭﺟﺔﹰ ﻋﻨﻬﺎ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﺴﺎﺑﻘﺔ ،ﻓﻬﻲ ( ٦٢ ) :ﺣﺮﻓﺎﹰ ،
ﻭﻟﻴﺲ ) ( ٦٣ﺣﺮﻓﺎﹰ ..
‘spyJõ3Ïtø:$#ur |=»tGÅ3ø9$# ÞOßgßJÏk=yèãƒur y7ÏG»tƒ#uä öNÍköŽn=tæ (#qè=÷Gtƒ öNåk÷]ÏiB Zwqß™u‘ öNÎg‹Ïù ô]yèö/$#ur $uZ-/u )
٦٢ = ( 4 Nö kÍ Ž.jÏ “t ƒã ruﺣﺮﻓﺎﹰ
ﺇﻥﱠ ﺍﻟﺴﺮ ﺍﻟﺬﻱ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱢ ،ﳛﺘـﺎﺝ ﺇﺩﺭﺍﻛﹸـﻪ ﺇﱃ ﻣﻌﺮﻓـ ﺔ
ﻭﺣﺪﺍﺗﻪ ،ﻭﺇﱃ ﺇﺩﺭﺍﻙ ﺣﺪﻭﺩ ﺍﳌﻌﺎﱐ ﻭﺍﻟﺪﻻﻻﺕ ﻟﻠﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺇﱃ ﻣﻌﺮﻓﺔ ﲰﺖ ﺯﺍﻭﻳﺔ
ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﱐ ﺍﻟﱵ ﻳﻠﻘﻰ ﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ ﻟﺘﺼﻮﻳﺮ ﺍﳊﻘﺎﺋﻖ ..
ﻓﻔﻲ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻨﺎﻇﺮﺓ ﺍﻟﺘﺎﻟﻴﺔ ﳒﺪ ﺃﻥﱠ ﻛﻞﱠ ﺭﻛﻦﹴ ﻣﻦ ﺭﻛﻨﻴﻬﺎ ﻳﺘﻌﻠﹼﻖ ﳎﻤﻮﻉ ﺣﺮﻭﻓﻪ ﺑﻌﻤـﺮ
ﺍﻟﻨﱯ ، r ﻭﻫﻮ ) ( ٦٣ﻋﺎﻣﺎﹰ ( ..
4’n?tã Íky- ª!$# §NèO óOßgãèÅ_ó•sD $uZøŠs9Î*sù y7¨Yu‹©ùuqtGtR ÷rr& öNèd߉ÏètR “Ï%©!$# uÙ÷èt/ y7¨ZtƒÌ•çR $¨BÎ)ur )
] ( cﻳﻮﻧﺲ ٦٣ = [ ٤٦ :ﺣﺮﻓﺎﹰ
š q=è èy ÿ
ø ƒt $Bt
&ZpyJômt•s9 š•Ï9ºsŒ ’Îû žcÎ) 4 óOÎgøŠn=tæ 4‘n=÷Fム|=»tFÅ6ø9$# y7ø‹n=tã $uZø9t“Rr& !$¯Rr& óOÎgÏÿõ3tƒ óOs9urr )
] ( cﺍﻟﻌﻨﻜﺒﻮﺕ ٦٣ = [ ٥١ :ﺣﺮﻓﺎﹰ
š qZã BÏ s÷ ƒã Q
) 5 qö
“ s 9Ï ò ŒÏ ru
3 •t 2
..ﻭﻻ ﺃﺭﻳﺪ ﺍﻹﻃﺎﻟﺔ ..ﻓﻜﻠﹼﻤﺎ ﺃﲝﺮﻧﺎ ﺃﻛﺜﺮ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﰲ ﻣﻌﺮﻓﺔ ﺍﻟﻮﺣـﺪﺍﺕ
ﺍﻷﻭﱃ ﺍﻟﱵ ﺗﻠﻘﻲ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﺟﻮﻫﺮﻫﺎ ،ﻛﻠﹼﻤﺎ ﺃﺩﺭﻛﻨﺎ ﺃﻛﺜﺮ ﺣﻘﻴﻘﺔﹶ ﻫـﺬﺍ
ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ..
ﻭﻟﻨﻘﻒ ﻋﻨﺪ ﺍﳌﺜﺎﻝ ﺍﻟﺘﺎﱄ ..
ﻛﻨﺎ ﻗﺪ ﺑﻴﻨﺎ ﺃﻥﱠ ﺳﻮﺭﺓﹸ ﻧﻮﺡﹴ ﺗﺘﻤﻴﺰ ﻋﻦ ﻏﲑﹺﻫﺎ ﻣﻦ ﺍﻟﺴﻮﺭﹺ ﺍﳌﺴﻤﺎﺓ ﺑﺄﲰﺎﺀِ ﻣﺮﺳﻠﲔ ،ﺑﺄﻧﻬﺎ :
ﺗﺘﺤﺪﺙﹸ ﻣﻦ ﺃﻭﻝﹺ ﺣﺮﻑ ﻓﻴﻬﺎ ﺇﱃ ﺁﺧﺮﹺ ﺣﺮﻑ ﻋﻦ ﺍﻟﺮﺳﻮﻝﹺ ﺍﻟﺬﻱ ﺳﻤﻴﺖ ﺑﺎﲰﻪ ..
ﻣﺪﺓﹸ ﺍﻟﻠﺒﺚ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﺫﹸﻛﺮﺕ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲ ﺗﻌﺎﱃ ﻟﺮﺳﻮﻝﹴ ﰲ ﻗﻮﻣﻪ ،ﻫﻲ ﻣـﺪﺓﹸ
ﻟﹶﺒﺚ ﻧﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..ﻳﻘﻮﻝﹸ ﺗﻌﺎﱃ ..
) ãNèdx‹s{r'sù $YB%tæ šúüÅ¡÷Hs~ žwÎ) >puZy™ y#ø9r& öNÎg‹Ïù y]Î7n=sù ¾ÏmÏBöqs% 4’n<Î) %·nqçR $uZù=y™ö‘r& ô‰s)s9ur
öqs9 ( 㕨zxsムŸw uä!%y` #sŒÎ) «!$# Ÿ@y_r& ¨bÎ) 4 ‘‡K|¡•B 9@y_r& #’n<Î) öNä.ö•½jzxsãƒur ö/ä3Î/qçRèŒ `ÏiB /ä3s9 ö•Ïÿøótƒ
ﺣﺮﻓﺎﹰ٦٥ = š c ß =n è÷ ?s O
qJ ó Fç Z.ä
öNåku5$uŠÏO (#öqt±øótGó™$#ur öNÍkÍX#sŒ#uä þ’Îû ÷LàiyèÎ6»|¹r& (#þqè=yèy_ óOßgs9 t•ÏÿøótGÏ9 öNßgè?öqtãyŠ $yJ¯=à2 ’ÎoTÎ)ur
ﺣﺮﻓﺎﹰ١٦ = #‘Y $g Å N
y _ ö kå Eè qö ã
t Šy ’ToÎ )Î O
¢ Oè
ﺣﺮﻓﺎﹰ٢٧ = #‘Y $ÿ
¤ î
x c
š %.x ¼mç R¯ )Î N
ö 3
ä /- ‘u #( r•ã ÿ
Ï óø Ft ™
ó #$ M
à =ù )
à ùs
ﺣﺮﻓﺎﹰ٣١ = [ #Žu Å
%` ô ±
} J
§ ¤ 9#$ @ y ru #‘Y qRç `
Ÿ èy _ £ kÍ ŽùÏ •t J s 9ø #$ @
y ) Ÿ èy _
y ru
ﺣﺮﻓﺎﹰ٢٥ = [ #•t z
%` ÷ )Î N
ö 6
à _
ã •Ì ƒø †
ä ru $kp ŽùÏ /ö .ä ‰
ß ŠèÏ ƒã N
§ Oè
ﺣﺮﻓﺎﹰ٢١ = W $¡
$Û | 0Î Ú
u ‘ö {
F #$ /â 3
ä 9s @
Ÿ èy _
y !
ª #$ ru
ﺣﺮﻓﺎﹰ٢٠ = [ $Ú
%` y ùÏ x
W 7ç ™
ß $kp ]÷ BÏ #( q3
ä =è ¡
ó Ft 9jÏ
٤٩ = #‘Y $¡
| z ž )Î ¼ÿ nç $
y w à !s ru ru ¼mç 9ä $Bt nç Š÷ “Ì ƒt O
ó 9© `Bt #( qèã 7t ?¨ #$ ru ’TÎ qö Á
| ã ö kå X¨ )Î >
t N bÉ ‘§ y
Ó qRç A
t $%s
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ١٥ = #‘Y $7¬ 2
à #•[ 3
õ Bt #( r•ã 3
s Bt ru
٥٣ = #ŽZ £
ô Sn ru -
s qèã ƒt ru W
š qóä ƒt w Y #qu ™
Ÿ ru %æ ß w
Ÿ ru #Št ru b
¨ ‘â ‹ Ÿ ru /ö 3
x ?s w ä Gt g
y 9Ï #äu b
¨ ‘â ‹ Ÿ #( q9ä $%s ru
x ?s w
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ٣٣ = W »=n Ê
x ž )Î û
| w t üHÏ >Í »à
© 9#$ ŠÏ “Ì ?s w
Ÿ ru ( #ŽZ •WÏ .x #( q=• Ê ô %s ru
| &r ‰
٥٢ = #‘Y $Á
| R&r ! È rŠß `BiÏ Mlç ;m #( r‰
« #$ b ß gÅ † ó =n ùs #‘Y $Rt #( q=è z
s O Å Š÷ 'é ùs #( q%è •Í î
ø &é N
ö kÍ JÉ »«t ‹ÿ Ü
Ï z £ BiÏ
y $J
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ٣٦ = #‘· $ƒ- Šy û
t ï•Í ÿ
Ï »3
s 9ø #$ `
z BÏ Ú
Ç ‘ö { t ‘ö ‹
F #$ ’?n ã x ?s w bÉ ‘§ y
Ÿ > Ó qRç A
t $%s ru
ﺣﺮﻓﺎﹰ٤١ = #‘Y $ÿ
¤ 2
Ÿ #•\ _
Å $ùs w
ž )Î #( rÿ $
à #Î ƒt w
Ÿ ru ‚ Ï #( q=• Ò
š Šy $6t ã Å ƒã N
ö d
è ‘ö ‹
x ?s b)Î 7
y R¨ )Î
ÏŠÌ“s? Ÿwur ÏM»oYÏB÷sßJø9$#ur tûüÏZÏB÷sßJù=Ï9ur $YZÏB÷sãB š_ÉLøŠt/ Ÿ@yzyŠ `yJÏ9ur £“t$Î!ºuqÏ9ur ’Í< ö•Ïÿøî$# Éb>§‘
ﺓﺪﺔﹰ ﻣﻦ ﻣ ﻳﻘﺎﺑﻞﹸ ﻭﹺﺣﺪﺓﹰ ﺯﻣﻨﻴ ﻛﻞﱡ ﺣﺮﻑ، ( ﺣﺮﻓﺎﹰ ﻣﺮﺳﻮﻣﺎﹰ٩٥٠ ) ﻤﻮﻉ ﺇﺫﺍﹰ ﻫﻮ ﻓﺎ..
.. ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡﻪﺜﻟﹶﺒ
ﺍﻟﻘـﺮﺁﱐﱢ ﻭﺑـﲔ ﺍﻟﻨﺺ ﺑﲔ ﳎﻤﻮﻉﹺ ﺣﺮﻭﻑ ﻭﻣﺎ ﻧﺮﻳﺪ ﺃﻥ ﻧﺆﻛﹼﺪﻩ ﻫﻮ ﺃﻥﱠ ﺍﻟﺮﺑﻂﹶ ﻟﻴﺲ..
ﻫﺬﺍ ﺍﻟﻨﺺﻠﹸﻪ ﺍﻟﺬﻱ ﳛﻤﺮ ﻭﺑﲔ ﺍﻟﺴ، ﺍﻟﻘﺮﺁﱐﱢ ﺍﻟﻨﺺﻤﺎ ﺑﲔ ﳎﻤﻮﻉﹺ ﺣﺮﻭﻑ ﺇﻧ، ﺔ ﺯﻣﻨﻴﻭﹺﺣﺪﺍﺕ
ﺍﻟـﺬﻱﺮ ﺍﻟﺴ ﺃﻥﹾ ﻧﻌﻠﻢ ﺍﳌﹸﻬﻢ... ﻭﺇﻻﹼ ﻓﻼ، ﺔ ﻛﺎﻥ ﺫﻟﻚ ﺯﻣﻨﻴﺘﻌﻠﱢﻘﺎﹰ ﺑﻔﺘﺮﺓ ﻣﺮ ﻓﺈﻥﹾ ﻛﺎﻥﹶ ﺍﻟﺴ..
، ( ٩٥٠ ) ﻧﻮﺡﹴ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﺎﻟﻌﺪﺩ ﻋﻼﻗﺔﹶ ﺭﺳﺎﻟﺔ ﻟﻮ ﱂ ﻧﻌﻠﻢ ﻓﻨﺤﻦ.. ﺍﻟﻘﺮﺁﱐ ﺍﻟﻨﺺﻠﹸﻪﳛﻤ
ﻭﻟﻮ ﱂ ﻧﻌﻠﻢ ﺍﻟﺘﺼﺎﻕ ﺍﳌﹸﻌﺠﺰﺓ ﺍﻟﱵ ﺃﹸﻳﺪ ﺎ ،ﺑﹺﺸﺨﺼﻪ ، ﻟﹶﻤﺎ ﻋﻠﻤﻨﺎ ﺳﺮ ﻭﺭﻭﺩ ﺳﻮﺭﺓ ﻧﻮﺡﹴ ﻋﻠﻴﻪ
ﺍﻟﺴﻼﻡ ﲟﺠﻤﻮﻉﹺ ﻭﺭﻭﺩ ﻫﻮ ) ( ٩٥٠ﺣﺮﻓﺎﹰ ﻣﺮﺳﻮﻣﺎﹰ ..
..ﻭﻣﺴﺄﻟﺔﹸ ﺍﺭﺗﺒﺎﻁ ﳎﻤﻮﻉﹺ ﺣﺮﻭﻑ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱢ ﺑﻔﺘﺮﺓ ﺯﻣﻨﻴﺔ ﻣﺘﻌﻠﱢﻘﹶـﺔ ﺑﺎﳌﺴـﺄﻟﺔ ﺍﻟـﱵ
ﻳﺼﻮﺭﻫﺎ ﺍﻟﻨﺺ ، ﻣﺴﺄﻟﺔﹲ ﻭﺭﺩﺕ ﰲ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ..
..ﻣﺜﻼﹰ ..ﳓﻦ ﻧﻌﻠﻢ ﺃﻥﹼ ﺗﻴﻪ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞﹶ ﺍﺳﺘﻤﺮ ( ٤٠ ) ﺳﻨﺔ ،ﻭﻟﺬﻟﻚ ﻧﺮﻯ ﺃﻥﹼ ﺻﻮﺭﺓﹶ
ﺍﻟﻘﺮﺍﺭﹺ ﺍﻹﳍﻲ ﺍﳌﹸﺘﻌﻠﱢﻖﹺ ﺑﺬﻟﻚ ،ﻣﻜﻮﻧﺔﹲ ﻣﻦ ﺃﺭﺑﻌﲔ ﺣﺮﻓﺎﹰ ﻣﺮﺳﻮﻣﺎﹰ ..
) ] ( ÇÚö‘F{$# ’Îû šcqßg‹ÏKtƒ ¡ ZpuZy™ z`ŠÏèt/ö‘r& ¡ öNÍköŽn=tã îptB§•ptèC $yg¯RÎ*sù tA$s%ﺍﳌﺎﺋﺪﺓ = [ ٢٦ :
٤٠ﺣﺮﻓﺎﹰ ..
..ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱢ ﺍﻟﺘﺎﱄ ﺍﻟﺬﻱ ﻳﺼﻮﺭ ﻧﹺﻬﺎﻳﺔﹶ ﺣﻴﺎﺓ ﺳﻠﻴﻤﺎﻥﹶ ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ ،
ﻭﻛﻴﻒ ﺃﻥﱠ ﳎﻤﻮﻉ ﺍﳊﺮﻭﻑ ﺍﳌﺮﺳﻮﻣﺔ ﻓﻴﻪ ﺗﻮﺍﻓﻖ ﲤﺎﻣﺎﹰ ﻣﺪﺓﹶ ﻟﺒﺜﻪ ﻭﻫﻲ ) ( ٥٣ﺳﻨﺔ ..
) ( ¼çms?r'|¡YÏB ã@à2ù's? ÇÚö‘F{$# èp-/!#yŠ žwÎ) ÿ¾ÏmÏ?öqtB 4’n?tã öNçl°;yŠ $tB |NöqyJø9$# Ïmø‹n=tã $uZøŠŸÒs% $£Jn=sù
..ﻭﻋﻨﺪﻣﺎ ﺑﺸﺮ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻴﺤﲕ ،ﻃﻠﺐ ﻣﻦ ﺍﷲِ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻞﹶ ﻟﻪ ﺁﻳﺔ ،ﻓﺠﺎﺀَ
ﺍﻟﺮﺩ ﺍﻹﳍﻲ ﺍﳌﹸﺒﻴﻦ ﳍﺬﻩ ﺍﻵﻳﺔ ، ﻣﺮﺗﺒﻄﺎﹰ ﺃﻳﻀﺎﹰ ﺑﺎﳌﹸﺪﺓ ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﱵ ﻟﹶﺒﹺﺜﹶﻬﺎ ﳛﲕ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
™ ] ( $ƒw qÈﻣﺮﱘ ٣٠ = [ ١٠ :ﺣﺮﻓﺎﹰ ] 5 $Šu 9s
y A y »=n Or Z
š $Y¨ 9#$ N
z =kÏ 3
s ?è w y Gç ƒt #äu A
ž &r 7 ) t $%s
ﻭﻟﻨﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺘﺎﻟﻴﺔ ﻛﻴﻒ ﺃﻥﱠ ﳎﻤﻮﻉ ﺣﺮﻭﻓﻬﺎ ﻫﻮ ) ( ٣٣ﺣﺮﻓﺎﹰ ،ﻭﺫﻟﻚ ﲟـﺎ
ﻳﻘﺎﺑﻞ ﺍﳌﺪﺓ ﺍﻟﱵ ﻟﺒﺜﻬﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ..
[ ٥٩ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥ5>#t•è? `ÏB ¼çms)n=yz ( tPyŠ#uä È@sVyJx. «!$# y‰ZÏã 4Ó|¤ŠÏã Ÿ@sVtB žcÎ) )
ﺣﺮﻓﺎﹰ٣٣ =
[ ٩٩ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥz`tB#uä ô`tB «!$# È@‹Î6y™ `tã šcr‘‰ÝÁs? zNÏ9 É=»tGÅ3ø9$# Ÿ@÷dr'¯»tƒ ö@è% )
ﺣﺮﻓﺎﹰ٣٣ =
ﺣﺮﻓﺎﹰ٣٣ = [ ٤٧ : ( ] ﺍﻟﻨﺴﺎﺀ$Zu 9ø “¨ Rt $ÿo 3Ï #( qYã BÏ #äu = Å 9ø #$ #( q?è r&é û
| »Gt 3 Ï !© #$ $kp ‰š 'r »¯ ƒt )
t ï%
ﺣﺮﻓﺎﹰ٣٣ = [ ٧٢ : ( ] ﺍﳌﺎﺋﺪﺓps Y¨ f
y 9ø #$ mÏ ‹ø =n ã ª #$ Pt •§ m
t ! ô )
y ‰ « $$ /Î 8
s ùs ! õ ŽÎ ³
ô „ç `Bt ¼mç R¯ )Î )
ﺣﺮﻓﺎﹰ
= [ ٥٧ : ( ] ﺍﻟﺰﺧﺮﻑšcr‘‰ÅÁtƒ çm÷ZÏB y7ãBöqs% #sŒÎ) ¸xsWtB zOtƒö•tB ßûøó$# z>ÎŽàÑ $£Js9ur * )
ﺣﺮﻓﺎﹰ٣٣
ﻧﺔ ﻣﻦ ﳎﻤﻮﻉﹴ ﻣﻦﺎ ﺍﻷﺭﺑﻌﺔ ﻣﻜﻮﻭﻟﻨﻨﻈﺮ ﰲ ﺍﳌﺴﺄﻟﺘﲔ ﺍﳌﺘﻨﺎﻇﺮﺗﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ﻛﻴﻒ ﺃﻥﱠ ﺃﺭﻛﺎ
.. ﺓ ﺍﻟﱵ ﻟﺒﺜﻬﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺭﻓﻌﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀﺍﳊﺮﻭﻑ ﻳﺘﻌﻠﹼﻖ ﺑﺎﳌﺪ
٣٣ = [ ٥٠ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥbÈ qèã ‹ÛÏ &r ru ! à ?¨ $$ ùs N
© #$ #( q) ö 6
à /nÎ ‘§ `BiÏ p7 ƒt $«t /Î /3
ä Gç ¤ø _
Å ru )
ﺣﺮﻓﺎﹰ
= [ ٥١ : ( ] ﺁﻝ ﻋﻤﺮﺍﻥÒOŠÉ)tGó¡•B ÔÞºuŽÅÀ #x‹»yd 3 çnr߉ç6ôã$$sù öNà6š/u‘ur †În1u‘ ©!$# ¨bÎ) )
ﺣﺮﻓﺎﹰ٣٣
= [ ١١٠ : ( ] ﺍﳌﺎﺋﺪﺓÏM»uZÉi•t7ø9$$Î/ OßgtGø¤Å_ øŒÎ) š•Ztã Ÿ@ƒÏäÂuŽó Î) ûÓÍ_t/ àMøÿxÿŸ2 øŒÎ)ur )
ﺣﺮﻓﺎﹰ٣٣
Ñ
٣٣ = [ ١١٠ : ( ] ﺍﳌﺎﺋﺪﺓú ü7Î B• •Ö s
ó ™
Å w
ž )Î #! ‹
x »d ÷ )Î N
y b ö kå ]÷ BÏ #( r•ã ÿ
x .x û Ï !© #$ A
t ï% t $)
s ùs )
ﺣﺮﻓﺎﹰ
..ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻻﻻﺕ ﻭﺍﳌﻌﺎﱐ – ﰲ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ – ﺗﺘﺒﺪﻝﹸ ﻭﺗﺘﺴﺎﻣﻰ ﻋﻨـﺪ
ﻛﻞﱢ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻛﻮﻥﹶ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﻠﺒﻨﺔﹶ ﺍﻷﻭﱃ ﻟﻠﻤﻌﲎ ،ﻓﺈﻥﹼ ﺳـﺮ
ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐﱢ ﺍﳌﺘﻌﻠﹼﻖﹺ ﺑﹺﻤﺠﻤﻮﻉﹺ ﺣﺮﻭﻓﻪ ،ﺃﻋﻤﻖ ﻣﻦ ﺍﻟﺴﺮ ﺍﳌﺘﻌﻠﹼـﻖﹺ ﺑﹺﻤﺠﻤـﻮﻉ ﻛﻠﻤﺎﺗـﻪ ..
ﻭﻟﺬﻟﻚ ﻓﺈﻥﹼ ﻗﺮﺍﺀﺓﹶ ﺳﺮ ﳎﻤﻮﻉ ﺣﺮﻭﻑ ﺍﻟﻨﺺ ﳛﺘﺎﺝ ﺇﱃ ﲡﺮﺩ ﺃﻛﺜﺮ ،ﻭﺇﺩﺭﺍﻙ ﺃﻛﱪ ﻟﺪﻻﻻﺗﻪ ،
ﻭﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻮﻗﻮﻑ ﺍﻟﺴﻠﻴﻢ ﻋﻨﺪ ﺣﺪﻭﺩ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﻟﻨﺄﺧﺬ ﻣﺜﺎﻻﹰ ﻋﻠﻰ ﺫﻟﻚ
..ﻫﺬﻩ ﺁﻳﺔ ﻛﺮﳝﺔ ﺗﺮﺳﻢ ﺣﺮﻭﻓﻬﺎ ﺻﻮﺭﺓ ﺣﻮﺍﺭﹴ ﺣﺪﺙ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺭﺟﻞ ..
) &y‰÷èt/ ª!$# ÍnÉ‹»yd ¾Ç‘ósム4’¯Tr& tA$s% $ygÏ©rá•ãã 4’n?tã îptƒÍr%s{ }‘Édur 7ptƒö•s% 4’n?tã §•tB “É‹©9$%x. ÷rr
( 5Qöqtƒ uÙ÷èt/ ÷rr& $·Böqtƒ àM÷VÎ7s9 tA$s% ( |M÷VÎ7s9 öNŸ2 tA$s% ( ¼çmsVyèt/ §NèO 5Q$tã sps•($ÏB ª!$# çms?$tBr'sù ( $ygÏ?öqtB
š‚Í‘$yJÏm 4’n<Î) ö•ÝàR$#ur ( ÷m¨Z|¡tFtƒ öNs9 š•Î/#uŽŸ°ur š•ÏB$yèsÛ 4’n<Î) ö•ÝàR$$sù 5Q$tã sps•($ÏB |M÷VÎ7©9 @t/ tA$s%
4 $VJóss9 $ydqÝ¡õ3tR §NèO $ydã”ų^çR y#ø‹Ÿ2 ÏQ$sàÏèø9$# †n<Î) ö•ÝàR$#ur ( ÂZ$¨Y=Ïj9 Zptƒ#uä š•n=yèôfuZÏ9ur
] ( Ö•ƒÏ‰s% &äóÓx« Èe@à2 4’n?tã ©!$# ¨br& ãNn=ôãr& tA$s% ¼çms9 šú¨üt7s? $£Jn=sùﺍﻟﺒﻘﺮﺓ [ ٢٥٩ :
( 5Qöqtƒ uÙ÷èt/ ÷rr& $·Böqtƒ àM÷VÎ7s9 tA$s% ( |M÷VÎ7s9 öNŸ2 tA$s% ( ¼çmsVyèt/ §NèO 5Q$tã sps•($ÏB ª!$# çms?$tBr'sù ( $ygÏ?öqtB
ﺻﺤﻴﺢ ﺃﻥﱠ ﻛﻠﻤﺔ ) ( @t/ﺟﺰﺀٌ ﻣﻦ ﻣﻘﻮﻟﺔ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺇﺟﺎﺑﺘﻪ ﳍﺬﺍ ﺍﻟﺮﺟﻞ ،
ﻭﻟﻜﻨﻬﺎ ﻧﻔﻲ ﻟﻜﻞﱢ ﻣﺎ ﲣﻴﻠﻪ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻋﻦ ﻣﺪﺓ ﻟﺒﺜﻪ ﺗﻠﻚ ،ﻭﻫﻲ ﻧﻔﻲ ﻟﻺﺟﺎﺑﺔ ﺍﻟﱵ ﺃﺟﺎﺏ
ﺎ ﺍﻟﺮﺟﻞ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﻲ ﺗﻀﻊ ﺣﺪﺍﹰ ﻟﻨﻬﺎﻳﺔ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﺪﻻﻻﺕ ﺗﺘﻌﻠﹼﻖ ﺑﺄﺣﺪﺍﺙ ﻫﺬﻩ ﺍﻟﻘﺼﺔ
،ﻗﺒﻞ ﺑﺪﺀ ﺍﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺗﺒﺪﺃﹸ ﺑﺮﺳﻢ ﺻﻮﺭﺓ ﻟﺒﺜﻪ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻛﻞﱢ ﻣﺎ ﺳﺒﻖ ..
ﻭﺗﺄﰐ ﺍﻟﻜﻠﻤﺎﺕ ﺑﻌﺪ ﺫﻟﻚ ﻭﺍﻟﱵ ﺗﺒﺪﺃ ﺑﻜﻠﻤﺔ ) ، ( |M÷VÎ7©9ﻟﺘﺼﻮﺭ ﲝﺮﻭﻓﻬﺎ ﺻﻮﺭﺓ ﺍﻟﻔﺘﺮﺓ
ﺍﻟﺰﻣﻨﻴﺔ ﺍﻟﱵ ﻟﺒﺜﻬﺎ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ،ﻭﺻﻮﺭﺓ ﺍﻟﱪﻫﺎﻥ ﺍﻟﺬﻱ ﺃﺭﺍﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻛﻴﻒ ﺃﻥﱠ ﻃﻌﺎﻣﻪ
ﻭﺷﺮﺍﺑﻪ ﱂ ﻳﺘﺴﻨﻪ ﰲ ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ،ﻭﻛﻴﻒ ﺃﻥﱠ ﻋﻈﺎﻡ ﲪﺎﺭﻩ ﺍﻟﱵ ﻣﺮ ﻋﻠﻴﻬﺎ ﻣﺎﺋﺔ ﻋﺎﻡ ،ﺃﻋﺎﺩ ﺍﷲ
ﺗﻌﺎﱃ ﲨﻌﻬﺎ ،ﻭﻛﺴﺎﻫﺎ ﳊﻤﺎﹰ ،ﻭﺫﻟﻚ ﻋﱪ ﻭﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻣﻄﺎﺑﻘﺔ ﲤﺎﻣﺎﹰ ﻟﻌﺪﺩ ﻭﺍﺣﺪﺍﺕ
ﺗﻠﻚ ﺍﻟﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ ..
š‚Í‘$yJÏm 4’n<Î) ö•ÝàR$#ur ( ÷m¨Z|¡tFtƒ öNs9 š•Î/#uŽŸ°ur š•ÏB$yèsÛ 4’n<Î) ö•ÝàR$$sù 5Q$tã sps•($ÏB |M÷VÎ7©9 )
( 4 $VJóss9 $ydqÝ¡õ3tR §NèO $ydã”ų^çR y#ø‹Ÿ2 ÏQ$sàÏèø9$# †n<Î) ö•ÝàR$#ur ( ÂZ$¨Y=Ïj9 Zptƒ#uä š•n=yèôfuZÏ9ur
= ١٠٠ﺣﺮﻑ ..
ﻭﻧﺮﻯ ﺃﻥﱠ ﺍﳊﺮﻭﻑ ﺍﻟﺘﺎﻟﻴﺔ ﳍﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺼﻮﺭ ﻣﺴﺄﻟﺔ ﻟﻴﺲ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻟﻔﺘﺮﺓ
ﺍﻟﺰﻣﻨﻴﺔ ،ﻭﻻ ﺑﺎﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﺧﺎﻃﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﺎ ..
) ( Ö•ƒÏ‰s% &äóÓx« Èe@à2 4’n?tã ©!$# ¨br& ãNn=ôãr& tA$s% ¼çms9 šú¨üt7s? $£Jn=sù
..ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﻋﺮﺿﻨﺎﻫﺎ ﰲ ﺑﺮﻫﺎﻥ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ
ﺍﻟﻨﻈﺮﻳﺔ ،ﻭﰲ ﺍﺭﺗﺒﺎﻃﺎﺎ ﺍﳌﺘﻄﺎﺑﻘﺔ ﻣﺎ ﺑﲔ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﻭﻭﺍﺣﺪﺍﺕ ﺍﻟﺰﻣﻦ ،ﳚﺐ ﺃﻻﹼ
ﻧﻨﺴﻰ ﺃﻥﱠ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺫﺍﺎ ﲢﻘﹼﻖ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﲨﻴﻊ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻷﺧﺮﻯ ﰲ ﻫﺬﻩ
ﺍﻟﻨﻈﺮﻳﺔ ﻭﻏﲑﻫﺎ ،ﻭﺃﻥﱠ ﻣﺎ ﻧﻌﺮﺿﻪ ﻣﻦ ﺃﻣﺜﻠﺔ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺃﺳﺮﺍﺭ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺃﻛﺜﺮ ﳑﺎ
ﻳﻐﺮﻓﻪ ﺭﺃﺱ ﺍﻹﺑﺮﺓ ﻣﻦ ﺍﻟﺒﺤﺮ ..
$ $ $
www.thekr.net
adnan@thekr.net
ﳓﻦ ﺍﻟﺒﺸﺮ ﻧﻌﻴﺶ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ،ﻭﺿﻤﻦ ﻧﻈﺎﻡﹴ ﻛﻮﱐﱟ ﳏﺪﺩ ،ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺰﻣﻦ ﻳﺴﲑ ﻭﻓﻖ
ﺳﺮﻋﺔ ﳏﺪﺩﺓ ،ﻭﻗﺪ ﳜﻴﻞ ﻟﺒﻌﺾ ﺍﻟﻨﺎﺱ ﺃﻥﱠ ﺳﻴﻼﻥ ﺍﻟﺰﻣﻦ ﻫﺬﺍ ﺇﻧﻤﺎ ﻫﻮ ﻗﺎﻧﻮﻥ ﺛﺎﺑﺖ ﻳﻨﺴـﺤﺐ
ﻋﻠﻰ ﻛﻞﱢ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻮﻥ ،ﻭﺃﻧﻪ ﻣﺴﺘﻘﻞﱞ ﻋﻦ ﺍﳌﺎﺩﺓ ﻭﺣﺮﻛﺘﻬﺎ ..
ﻭﻟﻜﻦ ﻋﻨﺪ ﺍﻟﻨﻈﺮ ﰲ ﺣﻘﻴﻘﺔ ﺍﻟﺰﻣﻦ ﻭﺍﺭﺗﺒﺎﻃﻪ ﺑﺎﳌﺎﺩﺓ ﻭﺣﺮﻛﺘﻬﺎ ،ﻧﻈﺮﺓ ﻋﻠﻤﻴﺔ ﺗﻌﺘﻤﺪ ﻋﻠﻰ
ﺛﻮﺍﺑﺖ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻨﻄﻖ ،ﻭﻋﻠﻰ ﺳﻼﻣﺔ ﺍﻟﻌﻘﻞ ﻭﺍﻹﺩﺭﺍﻙ ،ﻋﻨﺪﻫﺎ ﳒﺪ ﺃﻥﱠ ﺍﻷﻣﺮ ﳐﺘﻠﻒ ﲤﺎﻣﺎﹰ ..
ﻓﻬﻞ ﻳﺘﺼﻮﺭ ﺃﺣﺪ ﺃﻥﱠ ﻓﻜﺮﺓ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺟﻮﺩﺓ ﻟﻮ ﺗﻼﺷﺖ ﲨﻴـﻊ
ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻧﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﻨﻈﺎﺭ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ،ﺑﻞ ﺍﻟﱵ ﻧﺮﻯ ﻣﻦ ﺧﻼﳍﺎ ﺃﺑﻌـﺎﺩ ﺍﳌﻜـﺎﻥ
ﻭﺳﻴﻼﻥ ﺍﻟﺰﻣﺎﻥ ؟ ..
ﻻ ﳝﻜﻨﻨﺎ ﺗﺼﻮﺭ ﺍﻟﺰﻣﻦ ﻣﺴﺘﻘﻼﹰ ﻋﻦ ﺣﺮﻛﺔ ﺍﻷﺷﻴﺎﺀ ﻭﺳﻜﻮﺎ ...ﻭﺇﻥﱠ ﻛﻞﱠ ﻋﺎﻟﹶﻢ ﻟﻪ ﺃﺑﻌﺎﺩﻩ
ﺍﳌﻜﺎﻧﻴﺔ ﻭﺣﺮﻛﺘﻪ ﺍﳋﺎﺻﺔ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻟﻪ ﺯﻣﺎﻧﻪ ﺍﶈﻠﻲ ﺍﳋﺎﺹ ﺑﻪ ،ﻷﻥﱠ ﺍﻟﻀـﻮﺀ ﻫـﻮ
ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﻨﻘﻞ ﻇﻮﺍﻫﺮ ﺍﻟﻜﻮﻥ ﻣﻦ ﻣﻜﺎﻥ ﻵﺧﺮ ..ﻭﳓﻦ ﻧﻌﻠـﻢ ﺃﻥﱠ ﺳـﺮﻋﺘﻪ ﺛﺎﺑﺘـﺔ )
( ٣٠٠٠٠٠ﻛﻢ /ﺛﺎ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﻧﻘﻠﻪ ﻟﻈﻮﺍﻫﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﻣﻜﺎﻥ ًﻵﺧـﺮ ﻳﺴـﺘﻐﺮﻕ
ﻭﻗﺘﺎﹰ ،ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈﻥﱠ ﺭﺅﻳﺔ ﺣﺎﺩﺛﺔ ﻣﺎ ﺗﺴﲑ ﺻﻮﺭﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺑﺴﺮﻋﺔ ﺍﻟﻀـﻮﺀ ﺳـﺘﻜﻮﻥ
ﺣﺴﺐ ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﺍﻟﻔﺎﺻﻞ ﻋﻦ ﻣﻮﻗﻊ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ..
ﺇﻥﱠ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﺰﻣﻦ ﺷﺄﻧﻪ ﺷﺄﻥ ﺍﳊﻮﺍﺱ ﺍﻷُﺧﺮﻯ ،ﻓﻬﻮ ﺻﻮﺭﺓ ﻣـﻦ ﺻـﻮﺭ ﺍﻹﺩﺭﺍﻙ
ﺍﳊﺴﻲ ،ﻓﻜﻤﺎ ﺃﻧﻨﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺪﺭﻙ ﺻﻔﺎﺕ ﺍﳌﺎﺩﺓ ﺇﻻﹼ ﻣﻦ ﺧﻼﻝ ﺍﻷﻋﻀﺎﺀ ﺍﳊﺴـﻴﺔ ﺍﻟـﱵ
ﳕﻠﻜﻬﺎ ،ﻭﺍﻟﱵ ﺗﻨﻘﻞ ﻟﻠﺪﻣﺎﻍ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ،ﻛﺬﻟﻚ ﻻ ﳝﻜﻦ ﺃﻥ ﻧﺪﺭﻙ ﺍﻟﺰﻣﻦ ﺇﻻﹼ ﻣﻦ ﺧﻼﻝ
ﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ ﻭﻗﻌﺖ ﻓﻴﻪ ،ﻭﺍﻟﱵ ﺗﻌﻄﻴﻪ ﻣﺪﻟﻮﻻﺗﻪ ﺍﳌﺎﺩﻳﺔ ﺍﻟﱵ ﲤﻴﺰﻩ ،ﺗﻠﻚ ﺍﳊﻮﺍﺩﺙ ﺍﻟﱵ ﳓﺲ
ﺎ ﻣﻦ ﺧﻼﻝ ﻣﻨﺎﻓﺬﻧﺎ ﺍﳊﺴﻴﺔ ،ﺍﻟﱵ ﻧﻄﻞﹼ ﻣﻦ ﺧﻼﳍﺎ ﻋﻠﻰ ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﺍﻟﺬﻱ ﻧﺘﻔﺎﻋﻞ ﻣﻌﻪ ..
ﺍﻟﺴﻨﺔ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻫﻲ ﺩﻭﺭﺍﻥ ﺍﻷﺭﺽ ﺣﻮﻝ ﺍﻟﺸﻤﺲ ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ ،ﻭﻣﺎ ﳛﺪﺙ ﺿـﻤﻦ
ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﻣﻦ ﺣﻮﺍﺩﺙ ﻣﺮﺗﺒﺔ ﻭﻣﺘﻼﺣﻘﺔ ،ﺗﻜﻮﻥ ﰲ ﳎﻤﻮﻋﻬﺎ ﺍﳍﹸﻮﻳﺔ ﺍﻟﺰﻣﻨﻴﺔ ﺍﳋﺎﺻـﺔ
ﺬﻩ ﺍﻟﺴﻨﺔ ،ﻭﻛﺬﻟﻚ ﺍﻟﻴﻮﻡ ﻫﻮ ﺩﻭﺭﺍﻥ ﺍﻷﺭﺽ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ ،ﻭﻛﺬﻟﻚ ﺍﻟﺴﺎﻋﺔ
ﻫﻲ ﺩﻭﺭﺍﻥ ﺍﻷﺭﺽ ﺣﻮﻝ ﳏﻮﺭﻫﺎ ) ( ١٥ﺩﺭﺟﺔ ...ﻭﻫﻜﺬﺍ ﻓﺈﻥﱠ ﲨﻴﻊ ﺍﳌﻘﺎﻳﻴﺲ ﺍﻟﺰﻣﺎﻧﻴﺔ ﻫﻲ
ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻣﻘﺎﻳﻴﺲ ﻣﻜﺎﻧﻴﺔ ،ﺣﺪﺛﺖ ﺿﻤﻦ ﺃﻧﻈﻤﺔ ﻣﻌﻴﻨﺔ ،ﻭﺑﺘﺮﺗﻴﺐ ﻣﻌﻴﻦ ،ﻭﻛﻞﹼ ﺫﻟﻚ ﰲ
ﻋﺎﱂ ﺍﳌﺎﺩﺓ ﺍﻟﺬﻱ ﳓﺴﻪ ﻭﻧﺮﺍﻩ ،ﳑﺎ ﻳﺼﻮﺭ ﻟﻨﺎ ﺳﻴﻼﻥ ﺍﻟﺰﻣﻦ ﻭﻓﻖ ﻫﺬﻩ ﺍﳌﻘﺎﻳﻴﺲ ..
ﺇﻥﱠ ﺭﺅﻳﺘﻨﺎ ﻟﻠﻤﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ﻫﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﻻ ﺗﺘﻌﺪﻯ ﻭﺿـﻊ ﺍﻷﺣـﺪﺍﺙ
ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﺣﺮﻛﺘﻬﺎ ،ﻓﺎﳌﺎﺿﻲ ﻫﻮ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ﺍﻷﺣﺪﺍﺙ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ – ﻗﺒـﻞ
ﻭﺿﻌﻬﺎ ﺍﳊﺎﱄ ،ﻭﺍﳌﺴﺘﻘﺒﻞ ﻫﻮ ﺍﳍﻴﺌﺔ ﺍﻟﱵ ﺳﺘﻜﻮﻥ ﻋﻠﻴﻬﺎ ﺍﻷﺣﺪﺍﺙ – ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨـﺎ – ﺑﻌـﺪ
ﻭﺿﻌﻬﺎ ﺍﳊﺎﱄ ،ﺃﻣﺎ ﳊﻈﺔ ﺍﻵﻥ ﻓﻬﻲ ﻣﺴﺄﻟﺔ ﺗﺴﲑ ﺑﺴﺮﻋﺔ ﻫﺬﻩ ﺍﻷﺣﺪﺍﺙ ،ﺇﻧﻬﺎ ﺣﻠﻘﺔ ﲤﺮ ﻣﻦ
ﺧﻼﳍﺎ ﺍﻷﺣﺪﺍﺙ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ،ﻟﺘﺨﺮﺝ ﻣﻨﻬﺎ ﺃﺣﺪﺍﺛﺎﹰ ﻣﺎﺿﻴﺔ ..
ﻓﺎﳊﺎﺩﺛﺔ ﺍﻟﱵ ﻣﻀﺖ ﰲ ﻣﻜﺎﻥ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻫﻲ ﻣﺴﺘﻘﺒﻠﻴﺔ ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ ..ﻓﺎﻟﻨﺠﻢ
ﺍﻟﺬﻱ ﺍﻧﻔﺠﺮ ﻗﺒﻞ ﻣﻼﻳﲔ ﺍﻟﺴﻨﲔ ،ﻭﺍﻟﺬﻱ ﻧﺮﺍﻩ ﺍﻵﻥ ﺑﺼﻮﺭﺗﻪ ﻗﺒﻞ ﺍﻧﻔﺠﺎﺭﻩ ،ﻷﻥﱠ ﺻﻮﺭﺓ ﻫﺬﺍ
ﺍﻻﻧﻔﺠﺎﺭ ﺗﺴﲑ ﺇﻟﻴﻨﺎ ﺑﺴﺮﻋﺔ ﺍﻟﻀﻮﺀ ﻭﱂ ﺗﺼﻠﻨﺎ ﺑﻌﺪ ﺑﺴﺒﺐ ﺍﻟﺒﻌﺪ ﺍﳌﻜﺎﱐ ﺍﻷﻛﱪ ﻣﻦ ﺍﳌﺴﺎﻓﺔ ﺍﻟﱵ
ﻗﻄﻌﻬﺎ ﺍﻟﻀﻮﺀ ﺇﻟﻴﻨﺎ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ،ﺗﻌﺪ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ) ﺻﻮﺭﺓ ﻫﺬﺍ ﺍﻻﻧﻔﺠﺎﺭ ( – ﺑﺎﻟﻨﺴﺒﺔ
ﻟﻨﺎ – ﺻﻮﺭﺓ ﻣﺴﺘﻘﺒﻠﻴﺔ ،ﺳﻨﺸﺎﻫﺪﻫﺎ ﻋﻨﺪﻣﺎ ﺗﺼﻠﻨﺎ ﺻﻮﺭﺎ ..
ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﻫﻲ ﺣﺎﺩﺛﺔ ﻣﺎﺿﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻣﺎﻛﻦ ﺃﹸﺧـﺮﻯ ﰲ ﻫـﺬﺍ
ﺍﻟﻜﻮﻥ ،ﻭﺻﻠﺘﻬﺎ ﺻﻮﺭﺓ ﻫﺬﺍ ﺍﻻﻧﻔﺠﺎﺭ ..ﻭﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﺍﳌﺎﺿﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﻫﻲ
ﻣﺴﺘﻘﺒﻠﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻣﺎﻛﻦ ﺃﺧﺮﻯ ﱂ ﺗﺼﻞ ﺇﻟﻴﻬﺎ ﺻﻮﺭ ﻫﺬﻩ ﺍﳊﻮﺍﺩﺙ ..
ﻓﻤﺴﺄﻟﺔ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ﻫﻲ ﻣﺴﺄﻟﺔ ﺗﺘﻮﻗﹼﻒ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﳌﺸﺎﻫﺪ ،ﻭﺑﻌﺪﻩ ﻣﻦ
ﻣﻜﺎﻥ ﺍﳊﺎﺩﺛﺔ ..
ﺇﻥﱠ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻟﺰﻣﻦ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺘﺮﻛﻴﺐ ﺍﻟﻔﻴﺰﻳﻮﻟﻮﺟﻲ ﻭﺍﳉﺴﺪﻱ ﻭﺍﻟﻨﻔﺴﻲ ،ﻓﻬﻮ ﻳـﺮﺗﺒﻂ
ﻣﺒﺎﺷﺮﺓ ﺑﺎﳌﺎﺩﺓ ﻭﻣﺎﻫﻴﺘﻬﺎ ﻭﻧﺴﺒﻴﺔ ﺣﺮﻛﺘﻬﺎ ﻭﺳﻜﻮﺎ ..ﺇﻧﻪ ﳐﻠﻮﻕ ﻳﺘﻮﻟﹼﺪ ﺗﺒﻌﺎﹰ ﻟﺬﻟﻚ ،ﻭﳓـﺲ
ﺑﺎﻧﺴﻴﺎﺑﻪ ﻧﺘﻴﺠﺔ ﺗﺄﺛﲑ ﺫﻟﻚ ﻋﻠﻰ ﺍﳉﺴﺪ ﺍﻟﺬﻱ ﻫﻮ ﻭﻋﺎﺀ ﺍﻟﻨﻔﺲ ..
ﻫﺬﺍ ﻫﻮ ﺍﻟﺰﻣﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﻛﻤﺨﻠﻮﻗﺎﺕ ﳏﻜﻮﻣﺔ ﻟﻨﻮﺍﻣﻴﺲ ﺍﳌﺎﺩﺓ ،ﻭﳍﺎ ﺳﺮﻋﺘﻬﺎ ﺍﶈـﺪﺩﺓ
ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ...ﻭﻟﻜﻦ ... ﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ،
ﺍﻟﺬﻱ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ،ﻭﻫﻮ ﺃﲰﻰ ﻣﻦ ﺃﻥ ﻳﺸﺒﻪ ﺑﺄﻱ ﺷﻲﺀ ﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ ،ﻭﺃﲰﻰ ﻣـﻦ ﺃﻥ
ﳛﻜﻤﻪ ﳐﻠﻮﻕ ﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ ﻛﺎﻟﺰﻣﻦ ..ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻫﻞ ﻫﻨﺎﻙ ﻓـﺎﺭﻕ ﺑـﲔ
ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮ ﻭﺍﳌﺴﺘﻘﺒﻞ ؟ ..ﻭﻫﻞ ﻋﻠﻤﻪ ﺟﻞﹼ ﻭﻋﻼ ﺑﺄﺣﺪ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺜﻼﺛﺔ ﳜﺘﻠﻒ ﻋﻦ
ﻋﻠﻤﻪ ﺑﺎﻟﻌﻨﺼﺮﻳﻦ ﺍﻵﺧﺮﻳﻦ ؟ ..
..ﻣﺎ ﺩﺍﻣﺖ ﺍﻷﺳﺒﺎﺏ ﻛﻠﹼﻬﺎ ﺑﻴﺪﻩ ﻋﺰ ﻭﺟﻞ ،ﺍﳌﺎﺩﺓ ﻫﻮ ﺧﺎﻟﻘﻬﺎ ،ﻭﺣﺮﻛﺔ ﺍﳌﺎﺩﺓ ﻭﺍﻟـﱵ
ﺗﻮﻟﱢﺪ ﰲ ﺃﻧﻔﺴﻨﺎ ﻣﻔﻬﻮﻡ ﺍﻟﺰﻣﻦ ﻫﻲ ﺑﻴﺪﻩ ..ﺇﻥﱠ ﻣﺼﲑ ﺃﻱ ﺷﻲﺀ ﻭﺎﻳﺘﻪ ،ﻳﻌﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒـﻞ
ﺃﻥ ﳜﻠﻘﻪ ،ﻭﻟﺬﻟﻚ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻛﻼﻣﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ﻭﺑﲔ ﻛﻼﻣﻪ ﺟـﻞﹼ
ﻭﻋﻼ ﻣﻮﺍﺯﻳﺎﹰ ﻟﻠﻔﺎﺭﻕ ﺑﲔ ﺍﻧﺼﻴﺎﻋﻨﺎ ﻟﻠﺰﻣﻦ ﻭﺑﲔ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﺣﺎﻃﺘﻪ ﺍﳌﻄﻠﻘﺔ ﺑﻌﻨﺎﺻﺮ ﻫـﺬﺍ
ﺍﻟﺰﻣﻦ ..
ﺇﻧﻨﺎ ﳒﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻛﻠﻤﺎﺕ ﺗﺼﻒ ﻟﻨﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭﺗﻨﻘﻞ ﻟﻨﺎ ﺻﻮﺭﺍﹰ ﳊﻮﺍﺩﺙ ﻫﻲ
ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﻭﳌﻔﻬﻮﻣﻨﺎ ﻭﻻﻧﺼﻴﺎﻋﻨﺎ ﻟﻘﻮﺍﻧﲔ ﺍﻟﺰﻣﻦ ﱂ ﺗﺄﺕ ﺑﻌﺪ ..ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﻋﺰ ﻭﺟﻞ ﻓﺈﻧﻪ
ﻳﺼﻮﺭﻫﺎ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﻜﺮﱘ ﻛﻤﺎ ﲢﺪﺙ ﲤﺎﻣﺎﹰ ﺑﻮﺍﻗﻌﻬﺎ ،ﻓﻬﻮ ﻳﺮﺍﻫﺎ ﻭﻳﻌﻠﻤﻬـﺎ ﻗﺒـﻞ ﺃﻥ ﳜﻠـﻖ
ﺍﻟﻌﻨﺎﺻﺮ ﺍﳌﻜﻮﻧﺔ ﻟﺘﻠﻚ ﺍﳊﻮﺍﺩﺙ ..
ﻭﻫﺬﺍ ﺃﻣﺮ ﻃﺒﻴﻌﻲ ﻷﻥﱠ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻳﻔﺼﻠﻨﺎ ﻋﻦ ﻫﺬﻩ ﺍﳊﻮﺍﺩﺙ ،ﻭﳝﻨﻌﻨﺎ ﻋﻦ ﺭﺅﻳﺘﻬﺎ ،ﻫﻮ
ﳐﻠﻮﻕ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ..
ﻟﺬﻟﻚ ﻛﺜﲑﺍﹰ ﻣﺎ ﻧﺮﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻋﺒﺎﺭﺍﺕ ﺗﺼﻒ ﻭﺗﺼﻮﺭ ﻟﻨﺎ ﺣﻮﺍﺭﺍﹰ ﺃﻭ ﺣﺪﻳﺜﺎﹰ ﺃﻭ
ﺃﻱ ﻣﺴﺄﻟﺔ ،ﺑﺼﻴﻐﺔ ﳎﺮﺩﺓ ﻋﻦ ﺍﻟﺰﻣﻦ ،ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳜﺎﻃﺐ ﻛﻞﱠ ﺍﻷﺟﻴﺎﻝ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟﺰﻣﻦ
،ﻭﻛﻞﱡ ﺟﻴﻞ ﳛﺲ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﲣﺎﻃﺒﻪ ﻫﻮ ،ﻭﻣﻮﺟﻪ ﺇﻟﻴﻪ ﺑﺎﻟﺬﺍﺕ ،ﻭﺗﻌﺎﰿ ﻣﺸـﺎﻛﻠﻪ
ﻭﺃﻣﺮﺍﺿﻪ ﺑﺎﻟﺬﺍﺕ ،ﻭﺣﺘﻰ ﰲ ﺍﳉﻴﻞ ﻧﻔﺴﻪ ﻧﺮﻯ ﺃﻥﱠ ﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﻫﻮ ﺩﻭﺍﺀ ﻟﻜـﻞﹼ ﺃﻣـﺮﺍﺽ
ﺍﺘﻤﻌﺎﺕ ﻋﻠﻰ ﺍﺧﺘﻼﻓﻬﺎ ﻭﺗﻨﻮﻋﻬﺎ ..
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺼﻮﺭ ﺍﻟﻘﺼﺺ ﺍﻟﱵ ﻳﺘﺤﺪﺙ ﻋﻨﻬﺎ ﺑﻄﺮﻳﻘﺔ ﻣﺸـﻬﺪﻳﺔ ،ﻭﺑﺼـﻮﺭ ﺗـﺄﰐ
ﻣﺘﻨﺎﺳﺒﺔ ﻭﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﳛﻴﻂ ﺑﻜﻞﹼ ﻣﺸﻬﺪ ،ﻭﲝﻴﺚ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺸﺎﻫﺪ ﻟﺒﻨـﺎﺕ ﰲ
ﺑﻨﺎﺀ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺗﻜﻮﻥ ﳎﻤﻮﻋﺔ ﻣﺴﺎﺋﻞ ﺗﺆﺩﻱ ﺩﻭﺭﻫﺎ ﺍﳌﻮﺿﻮﻋﻲ
،ﻭﲢﻘﹼﻖ ﺍﻟﻐﺎﻳﺔ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻨﻬﺎ ..
ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﻮﺟﺪ ﺃﻱ ﺗﻜﺮﺍﺭ ﻷﻱ ﻣﺸﻬﺪ ﻣﻦ ﺃﻱ ﺣﻠﻘﺔ ﻣﻦ ﺃﻱ ﻗﺼﺔ ،ﻓﻠﻜ ﱢﻞ
ﻣﺸﻬﺪ ﺧﺼﻮﺻﻴﺘﻪ ﺍﻟﱵ ﲤﻴﺰﻩ ﻋﻦ ﻏﲑﻩ ،ﻭﺫﻟﻚ ﻣﻦ ﻧﺎﺣﻴﺔ ﻣﺎﻫﻴﺔ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﻭﺧﺼﻮﺻـﻴﺘﻪ ،
ﻭﻣﻦ ﻧﺎﺣﻴﺔ ﺍﺭﺗﺒﺎﻃﻪ ﻣﻊ ﺍﳌﺴﺎﺋﻞ ﺍﶈﻤﻮﻟﺔ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﶈﻴﻄﺔ ﺑﻪ ..ﻓﺎﳌﺸﺎﻫﺪ ﺍﻟﻘﺮﺁﻧﻴﺔ )
ﻗﺼﺼﻴﺔ ﺃﻭ ﻏﲑ ﻗﺼﺼﻴﺔ ( ﻫﻲ ﺃﺭﻛﺎﻥ ﻣﺮﺗﺒﻄﺔ ﻣﻊ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﶈﻴﻂ ﺎ ،ﻭﺃﻳﻀـﺎﹰ ﻣـﻊ
ﺍﳌﺸﺎﻫﺪ ﺍﳌﺼﻮﺭﺓ ﻟﻠﻤﺴﺎﺋﻞ ﺫﺍﺎ ﰲ ﺣﻠﻘﺎﺕ ﺃﺧﺮﻯ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ..ﻟﺬﻟﻚ ﻓﺈﻥﱠ ﺣﻜﻤﺔ
ﻭﺿﻊ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﰲ ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ،ﻫﻲ ﺃﻳﻀﺎﹰ ﺑﻌﺪ ﺇﻋﺠﺎﺯﻱ ﻫﺎﻡ ﺟﺪﺍﹰ ،ﻓﻠﻮ ﺑﺪﻟﺖ
ﺃﻱ ﺣﻠﻘﺔ ﻣﻦ ﺃﻱ ﻗﺼﺔ ،ﻣﻊ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺍﻟﻘﺼﺔ ﻧﻔﺴﻬﺎ ،ﲝﻴﺚ ﺗﻮﺿﻊ ﺇﺣﺪﺍﳘﺎ ﻣﻜـﺎﻥ
ﺍﻷُﺧﺮﻯ ،ﻻﺧﺘﻠﹼﺖ ﻣﻌﺎﺩﻻﺕ ﺍﻻﺭﺗﺒﺎﻁ ﺑﲔ ﻣﺸﺎﻫﺪ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﻭﺑﲔ ﺍﻷﺭﻛﺎﻥ ﺍﶈﻴﻄﺔ ﺎ ..
ﻓﻬﺬﻩ ﺍﳌﺸﺎﻫﺪ ﺗﺄﰐ ﺷﺎﻫﺪﺍﹰ ﻭﺩﻟﻴﻼﹰ ﺣﺴﻴﺎﹰ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﲢﻴﻂ ﺬﺍ ﺍﻟﻨﺺ ،ﻭﻣﺮﺗﺒﻄﺔ
ﻣﻊ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﻭﻓﻖ ﻣﻌﺎﺩﻻﺕ ﺗﺘﻌﻠﹼﻖ ﲟﺠﻤﻮﻉ ﺍﳊﺮﻭﻑ ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺼﻮﺭﺓ ﳍﺬﻩ ﺍﻷﺣﻜﺎﻡ
ﻭﺍﳌﺸﺎﻫﺪ ..
ﻭﺳﻮﻑ ﻧﺘﻌﺮﺽ ﳊﻠﻘﺔ ﻣﻦ ﻗﺼﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪ ﰲ ﺟﻨـﺔ ﺍﻻﺧﺘﺒـﺎﺭ ،ﻗﺒـﻞ
ﻫﺒﻮﻃﻬﻤﺎ ﻣﻨﻬﺎ ..ﺇﻧﻬﺎ ﲡﺮﺑﺔ ﺗﺰﻭﺩ ﺎ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ،ﻟﺘﻜﻮﻥ ﺩﻟﻴﻼﹰ ﻟﻪ ﻭﻟﺬﺭﻳﺘﻪ ،ﻛﻲ ﻳﻌﺮﻓـﻮﺍ
ﺍﻟﻌﺮﺍﻗﻴﻞ ﺍﻟﱵ ﺗﺘﻌﺎﺭﺽ ﻣﻊ ﻣﻬﻤﺔ ﺧﻼﻓﺘﻪ ﻭﺫﺭﻳﺘﻪ ﰲ ﺍﻷﺭﺽ ..
ﻭﻣﺎ ﻗﺼﺘﻬﻤﺎ ﻣﻊ ﺇﺑﻠﻴﺲ ﰲ ﺟﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ﺇﻻﹼ ﲡﺮﺑﺔ ﻳﺮﺍﺩ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨـﻬﺎ ﰲ ﺃﺩﺍﺀ ﻫـﺬﻩ
ﺍﳌﻬﻤﺔ ..ﺻﺤﻴﺢ ﺃﻥﱠ ﺇﻏﻮﺍﺀ ﺇﺑﻠﻴﺲ ﻵﺩﻡ ﻭﺯﻭﺟﻪ ﰲ ﺗﻠﻚ ﺍﳉﻨﺔ ﻛﺎﻥ ﺳﺒﺐ ﻫﺒﻮﻃﻬﻤﺎ ﻣﻨـﻬﺎ ،
ﻭﻟﻜﻦ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻬﻮ ﻳﻌﻠﻢ ﻣﺎ ﺳﻴﺤﺪﺙ ﰲ ﺗﻠﻚ ﺍﳉﻨـﺔ ،ﻭﻳﻌﻠـﻢ ﺃﻥﱠ ﺁﺩﻡ
ﻭﺯﻭﺟﻪ ﺳﻴﻬﺒﻄﺎﻥ ﻧﺘﻴﺠﺔﹰ ﻟﺬﻟﻚ ﻭﺳﻴﺨﺮﺟﺎﻥ ﻣﻦ ﺍﳉﻨﺔ ﺗﻠﻚ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳﻠﻐﻲ ﻣﺴـﺆﻭﻟﻴﺔ
ﺍﻟﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ ،ﻷﻥﱠ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﺷﻒ ﻫﻮ ﻋﻠﻢ ﳎﺮﺩ ﻋﻦ ﺃﻱ ﺟﱪﻳﺔ ..
ﺗﺘﻜﺮﺭ ﰲ ﺣﻠﻘﺎﺕ ﺗﺼﻮﻳﺮ ﻗﺼﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺒﺎﺭﺍﺕ ﺗﺼﻮﺭ ﻟﻨﺎ ﻣﺴﺄﻟﺔ ﺍﳋﻠﻖ ،ﻓﻤﺮﺓ
ﺗﻨﻘﻞ ﻟﻨﺎ ﺻﻮﺭﺓ ﺧﻠﻖ ﺟﺴﺪﻩ ﻣﻦ ﺗﺮﺍﺏ ،ﻭﻣﺮﺓ ﻣﻦ ﻃﲔ ،ﻭﻣﺮﺓ ﻣﻦ ﲪﺈ ﻣﺴﻨﻮﻥ ،ﻭﻣﺮﺓ ﻣﻦ
ﺻﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ ،ﻭﻛﻞﹼ ﺻﻮﺭﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺗﺄﰐ ﻭﻓﻖ ﺳﻴﺎﻕ ﺣﺪﻳﺚ ﻣﻌـﻴﻦ ،ﻓﻤـﺮﺓ
ﻳﻌﺘﺮﺽ ﺇﺑﻠﻴﺲ ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻟﺴﺠﻮﺩ ﻷﺩﻡ ﻷﻧﻪ ﺧﻠﻖ ﻣﻦ ﻃﲔ ،ﻭﻣﺮﺓ ﻷﻧﻪ ﺧﻠﻖ ﻣﻦ ﺻﻠﺼﺎﻝ
ﻣﻦ ﲪﺈ ﻣﺴﻨﻮﻥ ..ﻭﻫﺬﻩ ﻟﻴﺴﺖ ﻣﺴﺄﻟﺔ ﺗﻜﺮﺍﺭ ،ﺇﻧﻤﺎ ﺗﺄﰐ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﻣﺸﺎﻫﺪ ﺗﺒﻴﻦ ﻣﺮﺍﺣﻞ
ﳐﺘﻠﻔﺔ ﻣﻦ ﺧﻠﻖ ﺟﺴﺪ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﺘﺮﺍﺏ ،ﻓﺎﻟﻄﲔ ،ﻓﺎﳊﻤﺈ ﺍﳌﺴـﻨﻮﻥ ،
ﻓﺎﻟﺼﻠﺼﺎﻝ ﻛﺎﻟﻔﺨﺎﺭ ،ﻭﻣﻦ ﰒﱠ ﺗﺴﻮﻳﺘﻪ ﺇﻧﺴﺎﻧﺎﹰ ﻛﺎﻣﻼﹰ ،ﻭﺑﻌﺪ ﻛﻞﱢ ﺫﻟﻚ ﻧﻔﺦ ﺍﻟـﺮﻭﺡ ﻓﻴـﻪ )
ﻧﻔﺦ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻨﻘﻴﺔ ﰲ ﻧﻔﺴﻪ ﻭﺍﻟﺼﻠﺔ ﻭﺍﳌﺪﺩ ﻭﺍﻟﻘﺮﰉ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ( ..ﻭﻗﺪ ﺃﹸﺧـﺬﺕ ﻟﻜـﻞﱢ
ﻣﺮﺣﻠﺔ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺻﻮﺭﺓ ﺗﺒﻴﻦ ﻣﺎ ﺭﺍﻓﻖ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﻣﻦ ﺣﻮﺍﺭ ﻭﺍﺳﺘﻜﺒﺎﺭ ﻹﺑﻠﻴﺲ ..
ﻭﺣﺴﺐ ﻣﻔﻬﻮﻣﻨﺎ ﻟﻠﺰﻣﻦ ﻓﺈﻥﱠ ﻋﻤﻠﻴﺔ ﺍﳋﻠﻖ ﻫﺬﻩ ﻭﻣﺮﻭﺭﻫﺎ ﻋﱪ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﳛﺘـﺎﺝ ﺇﱃ
ﺯﻣﻦ ،ﻓﻼ ﳝﻜﻨﻨﺎ ﳓﻦ ﺍﻟﺒﺸﺮ ﺃﻥ ﻧﺘﺼﻮﺭ ﺑﺪﺍﻳﺔ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻼﺣﻘﺔ ﻗﺒﻞ ﺍﻛﺘﻤﺎﻝ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴـﺎﺑﻘﺔ
ﻭﻗﺒﻞ ﻣﺮﻭﺭ ﺯﻣﻦ ﻣﻌﻴﻦ ﻳﺮﺍﻓﻘﻬﺎ ﺣﱴ ﺗﻜﺘﻤﻞ ..
ﻭﻟﻜﻦ ﰲ ﺣﻀﺮﺓ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﰲ ﻋﻠﻤﻪ ،ﻛﻢ ﻫﻮ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻳﻔﺼﻞ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺴـﺎﺑﻘﺔ
ﻋﻦ ﺍﳌﺮﺣﻠﺔ ﺍﻟﻼﺣﻘﺔ ؟ ..ﻭﻛﻢ ﻫﻮ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﺗﺴﺘﻐﺮﻗﻪ ﻋﻤﻠﻴﺔ ﺍﻛﺘﻤﺎﻝ ﻛﻞﹼ ﻣﺮﺣﻠـﺔ ؟ ..
ﻭﻫﻞ ﺳﻴﻼﻥ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﳌﺎﺩﺓ ﳛﻜﻢ ﺃﻳﻀﺎﹰ ﻣﺴﺄﻟﺔ ﺍﳊﻮﺍﺭ ،ﻭﺍﻟﱵ ﺃﺣﺪ ﺃﻃﺮﺍﻓﻬﺎ ﺍﻟﺬﺍﺕ
ﺍﻹﳍﻴﺔ ؟ ..
ﻭﻫﻞ ﻳﺘﺨﻴﻞ ﺃﺣﺪ ﺃﻥﱠ ﺍﻋﺘﺮﺍﺽ ﺇﺑﻠﻴﺲ ﻷﻥ ﻳﺴﺠﺪ ﻵﺩﻡ ﻫﻮ ﻣﺴﺄﻟﺔ ﻻ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌـﺎﱃ
ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ﺇﻻﹼ ﺑﻌﺪ ﺍﻛﺘﻤﺎﻝ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺁﺩﻡ ﻭﺃﻣﺮ ﺇﺑﻠﻴﺲ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ ؟!!! ..
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺼﻮﺭ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﺍﻋﺘﺮﺍﺽ ﺇﺑﻠﻴﺲ ﺍﻟﺬﻱ ﻋﻠﻤـﻪ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻤﺎﹰ ﻣﻄﻠﻘﺎﹰ ،ﻭﻳﺮﺍﻩ ﻗﺒﻞ ﺃﻥ ﳜﻠﻖ ﺃﻱ ﻣﺮﺣﻠﺔ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ،ﺑﺸﻜﻞﹴ ﳎﺮﺩ ﻋﻦ ﺍﻟﺰﻣﻦ
،ﻭﻟﺬﻟﻚ ﻓﺈﻧﻨﺎ ﳒﺪ ﺃﻥﱠ ﺍﻋﺘﺮﺍﺽ ﺇﺑﻠﻴﺲ ﻫﻮ ﺭﻛﻦ ﰲ ﳎﻤﻮﻋﺔ ﻣﺴﺎﺋﻞ ،ﺍﻟﺮﻛﻦ ﺍﻵﺧﺮ ﰲ ﻛـ ﱢﻞ
ﻣﺴﺄﻟﺔ ﻣﻨﻬﺎ ﻫﻮ ﺻﻮﺭﺓ ﺗﺒﻴﻦ ﻣﺮﺣﻠﺔﹰ ﻣﻦ ﻣﺮﺍﺣﻞ ﺧﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻭ ﺣﺪﺛﺎﹰ ﻳﺘﻌﻠﹼﻖ ـﺬﻩ
ﺍﻟﻘﺼﺔ ..
ﻭﺳﻨﻘﻒ ﻋﻨﺪ ﻧﺺ ﻗﺮﺁﱐﱟ ﻳﺼﻮﺭ ﺣﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺕ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ،ﻭﺑﺸﻜﻞﹴ ﳓﺴﻪ ﳎـﺮﺩﹰﺍ
ﻋﻦ ﺍﻟﺰﻣﻦ ،ﻟﻴﺼﻮﺭ ﻟﻨﺎ ﲡﺮﺑﺔ ﺗﺘﻜﺮﺭ ﻣﻊ ﻛﻞﹼ ﺇﻧﺴﺎﻥ ،ﻭﻣﻊ ﻛﻞﹼ ﺃﺳﺮﺓ ،ﻭﻣﻊ ﻛﻞﹼ ﺟﻴـﻞ ..
ﻭﳒﺪ ﺃﻥﹼ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﻟﻨﺺ ﺗﺄﰐ ﺑﺸﻜﻞﹴ ﻣﻨﺴﺠﻢ ﲤﺎﻣﺎﹰ – ﻛﻤﺎ ﺳﻨﺮﻯ – ﻣﻊ ﺳﻴﺎﻕ ﺍﳊـﺪﻳﺚ
ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﻨﺺ ﻭﺑﻌﺪﻩ ،ﻭﻣﺮﺗﺒﻄﺔ ﺃﻳﻀﺎﹰ ﻣﻊ ﺍﳊﻠﻘﺎﺕ ﺍﻷﺧﺮﻯ ﳍﺬﻩ ﺍﻟﻘﺼﺔ ،ﻭﺳﻨﺮﻯ ﺇﻥ ﺷﺎﺀ
ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﺍﻻﻃﹼﻼﻉ ﻋﻠﻰ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﺸﺎﻫﺪ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﻣﻊ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﶈﻴﻂ ﺎ ﻭﻣﻊ
ﺍﳊﻠﻘﺎﺕ ﺍﻷُﺧﺮﻯ ﻟﻠﻘﺼﺔ ﺫﺍﺎ ،ﺃﻥﱠ ﻭﺿﻊ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﺬﺍ ﺍﳌﻜﺎﻥ ﻭﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺑﲔ ﺳـﻴﺎﻕ
ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﻭﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﻼﺣﻖ ،ﻫﻮ ﺑﻌﺪ ﺇﻋﺠﺎﺯﻱ ﺁﺧﺮ ﻣﻦ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳـﺔ ،
ﻭﺃﻥﱠ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﺃﺗﺖ ﲟﻜﺎﺎ ،ﺩﻟﻴﻼﹰ ﻭﺑﺮﻫﺎﻧﺎﹰ ﻋﻠﻰ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺎﻣﺔ ﺍﶈﻴﻄﺔ ﺎ ..
ﻭﺳﻨﺮﻯ ﺃﻳﻀﺎﹰ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﻌﺪﻳﺪﺓ ﳌﺸﺎﻫﺪ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﻣﻊ ﺍﳊﻠﻘﺎﺕ ﺍﻷُﺧﺮﻯ ..
) }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur
ÓÍ_tFø)n=yz çm÷ZÏiB ׎ö•yz O$tRr& tA$s% ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& y7yèuZtB $tB tA$s% ÇÊÊÈ šúïωÉf»¡¡9$# z`ÏiB `ä3tƒ óOs9
z`ÏB y7¨RÎ) ólã•÷z$$sù $pkŽÏù t•¬6s3tFs? br& y7s9 ãbqä3tƒ $yJsù $pk÷]ÏB ñÝÎ7÷d$$sù tA$s% ÇÊËÈ &ûüÏÛ `ÏB ¼çmtGø)n=yzur 9‘$¯R `ÏB
!$yJÎ6sù tA$s% ÇÊÎÈ tûïÌ•sàZßJø9$# z`ÏB y7¨RÎ) tA$s% ÇÊÍÈ tbqèWyèö7ムÏQöqtƒ 4’n<Î) þ’ÎTö•ÏàRr& tA$s% ÇÊÌÈ tûïÌ•Éó»¢Á9$#
&ô`tãur öNÎgÏÿù=yz ô`ÏBur öNÍk‰É‰÷ƒr& Èû÷üt/ .`ÏiB Oßg¨Yu‹Ï?Uy §NèO ÇÊÏÈ tLìÉ)tFó¡ãKø9$# y7sÛºuŽÅÀ öNçlm; ¨by‰ãèø%V{ ‘ÏZoK÷ƒuqøîr
&( #Y‘qãmô‰¨B $YBrâäõ‹tB $pk÷]ÏB ólã•÷z$# tA$s% ÇÊÐÈ šúïÌ•Å3»x© öNèdt•sVø.r& ߉ÅgrB Ÿwur ( öNÎgÎ=ͬ!$oÿw¬ `tãur öNÍkÈ]»yJ÷ƒr
Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒur ÇÊÑÈ tûüÏèuHødr& öNä3ZÏB tL©èygy_ ¨bV|øBV{ öNåk÷]ÏB y7yèÎ7s? `yJ©9
ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù ÇÊÒÈ tûüÏHÍ>»©à9$# z`ÏB $tRqä3tFsù not•yf¤±9$# ÍnÉ‹»yd $t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym ô`ÏB
br& HwÎ) Íot•yf¤±9$# ÍnÉ‹»yd ô`tã $yJä3š/u‘ $yJä38uhtR $tB tA$s%ur $yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9
ÇËÊÈ šúüÏÛÅÁ»¨Y9$# z`ÏJs9 $yJä3s9 ’ÎoTÎ) !$yJßgyJy™$s%ur ÇËÉÈ tûïÏ$Î#»sƒø:$# z`ÏB $tRqä3s? ÷rr& Èû÷üs3n=tB $tRqä3s?
É-u‘ur `ÏB $yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù
Ar߉tã $yJä3s9 z`»sÜø‹¤±9$# ¨bÎ) !$yJä3©9 @è%r&ur Íot•yf¤±9$# $yJä3ù=Ï? `tã $yJä3pk÷Xr& óOs9r& !$yJåk›5u‘ $yJßg1yŠ$tRur ( Ïp¨Ypgø:$#
tA$s% ÇËÌÈ z`ƒÎŽÅ£»y‚ø9$# z`ÏB ¨ûsðqä3uZs9 $oYôJymö•s?ur $uZs9 ö•Ïÿøós? óO©9 bÎ)ur $uZ|¡àÿRr& !$oY÷Hs>sß $uZ-/u‘ Ÿw$s% ÇËËÈ ×ûüÎ7•B
tböqu‹øtrB $pkŽÏù tA$s% ÇËÍÈ &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9 ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$#
( $W±„Í‘ur öNä3Ï?ºuäöqy™ “Í‘ºuqム$U™$t7Ï9 ö/ä3ø‹n=tæ $uZø9t“Rr& ô‰s% tPyŠ#uä ûÓÍ_t6»tƒ ÇËÎÈ tbqã_t•øƒéB $pk÷]ÏBur tbqè?qßJs? $yg‹Ïùur
Ÿw tPyŠ#uä ûÓÍ_t6»tƒ ÇËÏÈ tbrã•©.¤‹tƒ óOßg¯=yès9 «!$# ÏM»tƒ#uä ô`ÏB š•Ï9ºsŒ 4 ׎ö•yz y7Ï9ºsŒ 3“uqø)-G9$# â¨$t7Ï9ur
3 !$yJÍkÌEºuäöqy™ $yJßgtƒÎŽã•Ï9 $yJåky•$t7Ï9 $yJåk÷]tã äíÍ”\tƒ Ïp¨Zyfø9$# z`ÏiB Nä3÷ƒuqt/r& ylt•÷zr& !$yJx. ß`»sÜø‹¤±9$# ãNà6¨Yt^ÏFøÿtƒ
] ( tbqãZÏB÷sムŸw tûïÏ%©#Ï9 uä!$u‹Ï9÷rr& tûüÏÜ»uŠ¤±9$# $uZù=yèy_ $¯RÎ) 3 öNåktX÷rt•s? Ÿw ß]ø‹ym ô`ÏB ¼çmè=‹Î6s%ur uqèd öNä31t•tƒ ¼çm¯RÎ)
[ ٢٧ – ١١ : ﺍﻷﻋﺮﺍﻑ
ﻨﺎ ﻧﺮﺍﻫﺎ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﺇﻧ.. ﻟﻨﻘﻒ ﻋﻨﺪ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ
ﻭﺇﻧﺰﺍﻝ، ﻫﻲ ﻣﺴﺄﻟﺔ ﺗﻜﺮﱘ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺧﻠﻖ ﻭﺗﺼﻮﻳﺮ ﻭﺃﻣﺮ ﻟﻠﻤﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ، ﻭﺍﺣﺪﺓ
ﻭﻟﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ﻭﺍﳌﻨﻬﺞ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻳﻌﻄـﻲ ﻫـﺬﺍ، ﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﻳﻮﺍﺭﻱ ﺳﻮﺀﺍﺕ ﺑﲏ ﺁﺩﻡ
.. ﺔﻴﺔ ﻭﺍﳌﻌﻨﻮﻳ ﻣﻐﻄﹼﻴﺎﹰ ﻋﻮﺭﺍﺗﻪ ﺍﳊﺴ، ﺍﻹﻧﺴﺎﻥ ﻛﺮﺍﻣﺘﻪ
}§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur )
ﺣﺮﻓﺎﹰ٦٩ = [ ١١ : ( ] ﺍﻷﻋﺮﺍﻑú
š Ï f
ï‰ É »¡
¡ 9#$ `
z BiÏ `3
ä ƒt O
ó 9s
) 4 ׎ö•yz y7Ï9ºsŒ 3“uqø)-G9$# â¨$t7Ï9ur ( $W±„Í‘ur öNä3Ï?ºuäöqy™ “Í‘ºuqム$U™$t7Ï9 ö/ä3ø‹n=tæ $uZø9t“Rr& ô‰s% tPyŠ#uä ûÓÍ_t6»tƒ
ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ،ﻭﻣﻮﺟﻮﺩﺍﻥ ﰲ ﺍﻟﻨﺺ ﻧﻔﺴﻪ ،ﻭﻳﺼﻮﺭﺍﻥ ﻣﺴﺄﻟﺔ ﻭﺍﺣـﺪﺓ ﻫـﻲ
ﺭﻋﺎﻳﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ،ﻭﺗﻜﺮﳝﻪ ﻟﻪ ..ﻭﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﻧﺮﺍﻩ ﻣﻨﻌﻜﺴﺎﹰ ﰲ ﻭﺍﺣﺪﺍﺕ
ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﺍﻵﻳﺔ ﺍﻷﻭﱃ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻧﺮﺍﻫﺎ ﺃﻳﻀﺎﹰ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﺃﹸﺧـﺮﻯ ،
ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﻠﻲ ﻫﺬﺍ ﺍﻟﻨﺺ ..
) }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur
] ( úﺍﻷﻋﺮﺍﻑ ٦٩ = [ ١١ :ﺣﺮﻓﺎﹰ
š Ï f
ï‰ ¡» É
` ¡ 9#$
z BiÏ `3
ä ƒt O
ó 9s
) ã&s! šúüÅÁÎ=øƒèC çnqãã÷Š$#ur 7‰Éfó¡tB Èe@à2 y‰ZÏã öNä3ydqã_ãr (#qßJŠÏ%r&ur ( ÅÝó¡É)ø9$$Î/ ’În1u‘ z•sDr& ö@è%
) ã&s! šúüÅÁÎ=øƒèC çnqãã÷Š$#ur 7‰Éfó¡tB Èe@à2 y‰ZÏã öNä3ydqã_ãr (#qßJŠÏ%r&ur ( ÅÝó¡É)ø9$$Î/ ’În1u‘ z•sDr& ö@è%
[ = ٤١ﺣﺮﻓﺎﹰ
) ] ( 4’n1r& š[ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉ßÚó™$# Ïpx6Í´¯»n=yJù=Ï9 $oYù=è% øŒÎ)urﻃــﻪ = [ ١١٦ :
٤١ﺣﺮﻓﺎﹰ
ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ﻳﺼﻮﺭﺍﻥ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻭﺑﻮﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻣﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ..ﻭﻻ
ﻳﻮﺟﺪ ﺃﻱ ﺗﻜﺮﺍﺭ ﰲ ﺍﻟﻜﻠﻤﺎﺕ ﺑﲔ ﻫﺬﻳﻦ ﺍﻟﺮﻛﻨﲔ ،ﻓﻠﻜﻞﱟ ﻣﻨﻬﻤﺎ ﺍﺭﺗﺒﺎﻃﺎﺗـﻪ ﺍﻟﻌﺪﻳـﺪﺓ ﻣـﻊ
ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻳﺼﻮﺭﻫﺎ ..ﻓﺎﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﺜﻼﹰ ﻫﻮ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ
،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺁﻳﺔ ﻛﺮﳝﺔ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
) ] ( 4’n1r& š[ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉ßÚó™$# Ïpx6Í´¯»n=yJù=Ï9 $oYù=è% øŒÎ)urﻃـ
ـﻪ = [ ١١٦ :
٤١ﺣﺮﻓﺎﹰ
) ] ( #Y‘qèùöq¨B [ä!#t“y_ ö/ä.ät!#t“y_ zO¨Yygy_ cÎ*sù óOßg÷YÏB y7yèÎ7s? `yJsù ó=ydøŒ$# tA$s%ﺍﻹﺳﺮﺍﺀ ٦٣ :
[ = ٤١ﺣﺮﻓﺎﹰ
ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻭﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ،ﻳﺮﲰﺎﻥ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺑﻮﺍﺣﺪﺍﺕ ﺭﺳـﻢ
ﻣﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﺃﻱ ﺗﻜﺮﺍﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﺇﻧﻤﺎ ﻫـﻲ ﻋﻤﻠﻴـﺔ
ﺗﺼﻮﻳﺮ ﻣﻦ ﺯﻭﺍﻳﺎ ﻣﻌﻴﻨﺔ ﻭﳌﺮﺍﺣﻞ ﻣﺘﻤﺎﻳﺰﺓ ،ﻹﻇﻬﺎﺭ ﻣﺴﺎﺋﻞ ﳐﺘﻠﻔﺔ ،ﺗﺄﰐ ﻣﺘﻨﺎﺳـﺒﺔ ﻭﺳـﻴﺎﻕ
ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﳛﻴﻂ ﺎ ..
ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻫﻮ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،
ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﻠﻲ ﻫﺬﺍ ﺍﻟﻨﺺ ..
) }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur
( ] ﺍﻷﻋﺮﺍﻑ ٥٥ = [ ١١ :ﺣﺮﻓﺎﹰ
) ( tbrà$Î#»yz $pkŽÏù öNèd ( Í‘$¨Y9$# Ü=»ysô¹r& y7Í´¯»s9'ré& !$pk÷]tã (#rçŽy9õ3tFó™$#ur $uZÏG»tƒ$t«Î/ (#qç/¤‹x. šúïÏ%©!$#ur
] ﺍﻷﻋﺮﺍﻑ ٥٥ = [ ٣٦ :ﺣﺮﻓﺎﹰ
ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ،ﻭﺑﻮﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻣﺘﻨﺎﻇﺮﺓ ،ﻳﺼﻮﺭﺍﻥ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﺗﺼﻮﻳﺮﺍﹰ
ﳎﺮﺩﺍﹰ ﻋﻦ ﺍﻟﺰﻣﻦ ..
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻗﻀﻴﺔ ﺍﳋﻠﻖ ﺍﻷﻭﱃ ،ﻭﺗﻜﺮﱘ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻭﻣﻌﺼﻴﺔ
ﺇﺑﻠﻴﺲ ..ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﻣﺼﲑ ﺍﻟﺬﻳﻦ ﻳﻜﺬﹼﺑﻮﻥ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳﻌﺼﻮﻥ ﺃﻣﺮﻩ ،ﺑﻌﺪ
ﺇﻛﺮﺍﻡ ﺍﷲ ﺗﻌﺎﱃ ﻟﺒﲏ ﺁﺩﻡ ..ﺇﻧﻬﻢ ﺑﺎﺳﺘﻜﺒﺎﺭﻫﻢ ﻋﻦ ﺁﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺗﻜﺬﻳﺒﻬﻢ ﺎ ﺇﻧﻤﺎ ﳚﻌﻠﻮﻥ
ﺃﻧﻔﺴﻬﻢ ﺟﻨﻮﺩﺍﹰ ﻹﺑﻠﻴﺲ ﺍﻟﺬﻱ ﻋﺼﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻣﺴـﺄﻟﺔ ﺳـﺠﻮﺩﻩ ﻵﺩﻡ ،ﻭﻟـﺬﻟﻚ ﻓﻬـﻢ
ﻳﺴﺘﺤﻘﹼﻮﻥ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ..
ﻭﺗﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻋﱪ ﺭﻛﻨﻴﻬﺎ ،ﳛﺲ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ ﻓﺎﺻﻞﹲ ﺯﻣﲏ ﺑﻴﻨـﻬﻤﺎ ،
ﻓﻤﻌﺼﻴﺔ ﺇﺑﻠﻴﺲ ﻭﻣﻌﺼﻴﺔ ﻫﺆﻻﺀ ،ﻫﻲ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﺗﺘﻜﺮﺭ ﰲ ﻛﻞﱢ ﺯﻣـﺎﻥ
ﻭﻣﻜﺎﻥ ..
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻣﺸﺎﻫﺪ ﺍﻟﻘﺼﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺄﰐ ﻣﺮﺗﺒﻄﺔ ﻣﻊ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺎﻣﺔ ﺍﻟﱵ ﲢﻴﻂ ﺎ ،
ﻭﺗﻜﻮﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺑﺮﺍﻫﲔ ﻭﺷﻮﺍﻫﺪ ﻣﺼﻮﺭﺓ ﲡﺎﺭﺏ ﻭﻣﺸﺎﻫﺪ ﺧﺎﺻﺔ ﰲ ﺃﺯﻣﻨﺔ ﻭﺃﻣﻜﻨﺔ ﻣﻌﻴﻨﺔ ،
ﺗﺸﺮﺡ ﻭﺗﺒﻴﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻔﺎﺿﻠﲔ ﺩﺭﺟﺔ ،ﰲ ﻣﺴﺄﻟﺔ
ﻭﺍﺣﺪﺓ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺟﺰﺀ ﻣﻦ ﺁﻳﺔ ﺃﹸﺧﺮﻯ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
) }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% §NèO öNä3»tRö‘§q|¹ §NèO öNà6»oYø)n=yz ô‰s)s9ur
] ( úﺍﻷﻋﺮﺍﻑ ٦٩ = [ ١١ :ﺣﺮﻓﺎﹰ
š Ï f
ï‰ ¡» É
` ¡ 9#$
z BiÏ `3
ä ƒt O
ó 9s
) $pkŽÏù ߉šøÿム`tB $pkŽÏù ã@yèøgrBr& (#þqä9$s% ( Zpxÿ‹Î=yz ÇÚö‘F{$# ’Îû ×@Ïã%y` ’ÎoTÎ) Ïps3Í´¯»n=yJù=Ï9 š••/u‘ tA$s% øŒÎ)ur
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺣﻮﺍﺭﺍﹰ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺍﳌﻼﺋﻜﺔ ،ﺣﻮﻝ ﻣﺴﺄﻟﺔ ﺧﻠﻖ ﺁﺩﻡ ﻭﺟﻌﻠﻪ
ﺧﻠﻴﻔﺔ ﰲ ﺍﻷﺭﺽ ،ﻟﺬﻟﻚ ﻓﻬﻮ ﻳﺴﻠﹼﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ،ﻣﺒﻴﻨﺎﹰ ﻣـﺎ
ﻳﺪﻭﺭ ﰲ ﺧﺎﻃﺮ ﺍﳌﻼﺋﻜﺔ ،ﻭﻣﺎ ﻫﻮ ﺗﺼﻮﺭﻫﻢ ﳊﻘﻴﻘﺔ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ،ﻭﺫﻟﻚ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟـﱵ
ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..ﻭﻟﺬﻟﻚ ﻓﺎﻟﺮﻛﻨﺎﻥ ﻳﺘﻔﺎﺿﻼﻥ ﺩﺭﺟﺔ ﻭﺍﺣـﺪﺓ ،ﻧﺮﺍﻫـﺎ
ﺗﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﺮﺃﻳﻨﺎﻩ ﺟﺰﺀﺍﹰ ﻣﻦ ﺁﻳﺔ ﻛﺮﳝﺔ ،ﺗﺼﻮﺭ ﻣﺴﺄﻟﺘﲔ
ﻛﻞﱞ ﻣﻨﻬﻤﺎ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﻭﻳﺘﻘﺎﺳﻢ ﻃﺮﻓﺎ ﺍﳊﻮﺍﺭ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝـﺔ
ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﻣﻨﺎﺻﻔﺔ ﺗﺎﻣﺔ ..
٣٥ = ( ( pZ ÿx ‹=Î zﺣﺮﻓﺎﹰ { Ç ‘ö
y Ú @ F #$ ’ûÎ
× ã
`Ï %
y ’ToÎ )Î pÏ 3
s ´Í »¯ =n J
• y =ù 9Ï
š /• ‘u A
) t $%s Œø )Î ru
] ( úﺍﻷﻋﺮﺍﻑ ٦٩ = [ ١١ :ﺣﺮﻓﺎﹰ
š Ï f
ï‰ ¡» É
` ¡ 9#$
z BiÏ `3
ä ƒt O
ó 9s
) yìt7©?$# Ç`yJsù “W‰èd ÓÍh_ÏiB Nà6¨Zt•Ï?ù'tƒ $¨BÎ*sù ( Ar߉tã CÙ÷èt7Ï9 öNä3àÒ÷èt/ ( $Jè‹ÏHsd $yg÷YÏB $sÜÎ7÷d$# tA$s%
ô „o w
] ( ’4 +s ±ﻃﻪ ٧٠ = [ ١٢٣ :ﺣﺮﻓﺎﹰ ‘ Ò
@ Ÿ ru Å ƒt x
“ Ÿ ùs
y #‰ è
y d
ﺭﻛﻦ ﻳﺼﻮﺭ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺗﻜﺮﱘ ﺁﺩﻡ ﻭﺃﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﺠﻮﺩ ﻟﻪ ،ﺫﻟـﻚ ﺍﻟﺘﻜـﺮﱘ
ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﺎﻟﺒﻌﺪ ﻋﻦ ﺇﻏﻮﺍﺀ ﺇﺑﻠﻴﺲ ﻭﻋﻦ ﺍﳌﻌﺼﻴﺔ ﺍﻟﱵ ﺗﺆﺩﻱ ﺇﱃ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺸﻘﺎﺀ ،ﻭﺭﻛﻦ
ﻳﺼﻮﺭ ﻗﺮﺍﺭ ﺍﳍﺒﻮﻁ ﻣﻦ ﺍﳉﻨﺔ ،ﻭﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺸﻘﺎﺀ ﺃﺻﺒﺤﺎ ﻣﻦ ﻧﺼﻴﺐ ﻣﻦ ﻻ ﻳﺘﺒـﻊ
ﺍﳍﺪﻯ ﺍﻟﺬﻱ ﺑﻴﻨﻪ ﺍﷲ ﺗﻌﺎﱃ ..ﻭﻧﺮﻯ ﺃﻥﱠ ﺫﻟﻚ ﻳﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﻭﻫـﻲ
ﺍﳊﺮﻭﻑ ..
ﻭﳒﺪ ﰲ ﺩﺍﺧﻞ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
} Š=Î /ö )Î w
§ ( ] ﺍﻷﻋﺮﺍﻑ ١٤ = [ ١١ :ﺣﺮﻓﺎﹰ H )Î #( rÿ ‰
ß f
¡ y
) | ùs
] ( úﺍﻷﻋﺮﺍﻑ ١٤ = [ ١١ :ﺣﺮﻓﺎﹰ
š Ï f
ï‰ ¡» É
` ¡ 9#$
z BiÏ `3
ä ƒt O
) ó 9s
ﻭﻣﺎ ﺭﺃﻳﻨﺎﻩ ﻣﻦ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻟﻶﻳﺔ ﺍﻷﻭﱃ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻮ ﺟﺰﺀٌ ﺑﺴﻴﻂﹲ ﺟﺪﺍﹰ ﻣﻦ ﺍﺭﺗﺒﺎﻃﺎﺎ
ﻋﻠﻰ ﻣﺴﺎﺣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻓﻤﺎ ﻧﻌﺮﺿﻪ ﻳﺘﻌﻠﹼﻖ ﺑﺸﺮﺡ ﺑﺮﻫﺎﻥ ﻫﺬﺍ ﺍﻟﺒﻌﺪ ﺍﻹﻋﺠﺎﺯﻱ ..
ﻭﻟﻨﻨﺘﻘﻞ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ..ﺇﻧﻨﺎ ﻧﺮﺍﻫﺎ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ
ﻭﺍﺣﺪﺓ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺁﻳﺔ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
) &ûüÏÛ `ÏB ¼çmtGø)n=yzur 9‘$¯R `ÏB ÓÍ_tFø)n=yz çm÷ZÏiB ׎ö•yz O$tRr& tA$s% ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& y7yèuZtB $tB tA$s%
( ] ﺍﻷﻋﺮﺍﻑ ٥٧ = [ ١٢ :ﺣﺮﻓﺎﹰ
) |Mø)n=yz ô`yJÏ9 ߉ßÚó™r&uä tA$s% }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉ßÚó™$# Ïpx6Í´¯»n=yJù=Ï9 $uZù=è% øŒÎ)ur
) ¼çmtGø)n=yzur 9‘$¯R `ÏB ÓÍ_tFø)n=yz çm÷ZÏiB ׎ö•yz O$tRr& tA$s% ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& y7yèuZtB $tB tA$s%
) y7Ï9ºsŒ 3“uqø)-G9$# â¨$t7Ï9ur ( $W±„Í‘ur öNä3Ï?ºuäöqy™ “Í‘ºuqム$U™$t7Ï9 ö/ä3ø‹n=tæ $uZø9t“Rr& ô‰s% tPyŠ#uä ûÓÍ_t6»tƒ
] ( 4 Ž× •ö zﺍﻷﻋﺮﺍﻑ ٥٧ = [ ٢٦ :ﺣﺮﻓﺎﹰ
y
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﺣﻮﺍﺭﺍﹰ ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺇﺑﻠﻴﺲ ،ﻭﺗﻜﺒﺮ ﺇﺑﻠﻴﺲ ﻭﻏﺮﻭﺭﻩ ،ﻓﻬـﻮ
ﻳﺮﻯ ﺃﻧﻪ ﺃﻋﻠﻰ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ،ﻫﺬﺍ ﺍﳊﻮﺍﺭ ﺍﻟﺬﻱ ﺃﺩﻯ ﺇﱃ ﻃﺮﺩ ﺇﺑﻠﻴﺲ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌـﺎﱃ ..
ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺭﻋﺎﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻺﻧﺴﺎﻥ ،ﺑﺄﻥ ﺃﻧﺰﻝ ﻋﻠﻴﻪ ﻟﺒﺎﺳﺎﹰ ﻳﻮﺍﺭﻱ ﻋﻮﺭﺗﻪ ،ﻭﺃﻧﺰﻝ
ﻋﻠﻴﻪ ﻣﻨﻬﺠﺎﹰ ﺳﻠﻴﻤﺎﹰ ﻳﺒﻴﻦ ﻟﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ﺍﻟﺬﻱ ﻳﻌﻄﻴﻪ ﻛﺮﺍﻣﺘﻪ ﺍﻟﱵ ﲡﻌﻠـﻪ ﺃﲰـﻰ ﻣـﻦ ﺑﻘﻴـﺔ
ﺍﳌﺨﻠﻮﻗﺎﺕ ،ﰲ ﺣﺎﻝ ﺍﺗﺒﺎﻋﻪ ﳍﺬﺍ ﺍﳌﻨﻬﺞ ،ﻭﻋﻨﺪﺋﺬ ﻻ ﻳﻜﻮﻥ ﻛﻤﺎ ﻭﺻﻔﻪ ﺇﺑﻠﻴﺲ ﰲ ﺍﻟـﺮﻛﻦ
ﺍﻷﻭﻝ ،ﻓﺎﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻫﻮ ﻣﺸﻬﺪ ﻭﲡﺮﺑﺔ ﺣﺎﺻﻠﺔ ﺗﺒﻴﻦ ﻋﺪﻡ ﺍﻻﻟﺘﺰﺍﻡ ﺑﻠﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ﺍﳌﺘﻤﺜﹼـﻞ
ﺑﻄﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ ،ﻫﺬﺍ ﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﻳﺼﻮﺭﻩ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ،ﻣﻮﺿﺤﺎﹰ ﺃﻥﱠ ﺍﻻﻟﺘـﺰﺍﻡ ﺑـﻪ ﻣـﻦ
ﻣﺘﻄﻠﹼﺒﺎﺕ ﺍﻟﻄﺎﻋﺔ ﷲ ﻋﺰ ﻭﺟﻞ ..ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﳒﺪﻩ ﻣﻨﻌﻜﺴﺎﹰ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻮ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣـﺎﹰ ﰲ
ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺣﻠﻘﺎﺕ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ..
] ( ( 7ﺍﻷﻋﺮﺍﻑ ٢٠ = [ ١٢ :ﺣﺮﻓﺎﹰ
y ?è •ó Ds &r Œø )Î ‰ ¡ à
y f ó @n w
ž &r 7
) y èy Zu Bt $Bt
ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ﻣﻮﺟـﻮﺩ ﰲ
ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ،ﻟﻴﻜﻮﻧﺎ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ..
] ( ( 7ﺍﻷﻋﺮﺍﻑ ٢٣ = [ ١٢ :ﺣﺮﻓﺎﹰ
y ?è •ó Ds &r Œø )Î ‰ ¡ à
y f ó @n w
ž &r 7
y èy Zu Bt $Bt A
) t $%s
] ( ( rA ‰ß ãt Ùﺍﻟﺒﻘﺮﺓ ٢٣ = [ ٣٦ :ﺣﺮﻓﺎﹰ
C è÷ 7t 9Ï /ö 3
ä Ò
à è÷ /t #( qÜ
ä 7Î d
) ÷ #$ $Zu =ù %è ru
ﺇﻥﱠ ﺍﳌﻌﺼﻴﺔ ﺍﻟﱵ ﻳﺼﻮﺭﻫﺎ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﺃﺩﺕ ﺇﱃ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﻳﺼﻮﺭﻫﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ..
..ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& y7yèuZtB $tB tA$s%ﺗﻨـﺎﻇﺮ ﻋﺒـﺎﺭﺓﹰ
ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺴﻴﺎﻕ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻼﺣﻖ ﳍﺎ ..
] ( ( 7ﺍﻷﻋﺮﺍﻑ ٢٣ = [ ١٢ :ﺣﺮﻓﺎﹰ
y ?è •ó Ds &r Œø )Î ‰ ¡ à
y f ó @n w
ž &r 7
y èy Zu Bt $Bt A
) t $%s
) $YBrâäõ‹tB ..ﻓﺎﳌﻌﺼﻴﺔ ﺍﻟﱵ ﻳﺼﻮﺭﻫﺎ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ،ﻫﻲ ﺳـﺒﺐ ﺧـﺮﻭﺝ ﺇﺑﻠـﻴﺲ
، ( ( #Y‘qãmô‰¨Bﻭﻫﺬﺍ ﻣﺎ ﻳﺼﻮﺭﻩ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ..
..ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) ، ( ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& y7yèuZtB $tB tA$s%ﺗﻨﺎﻇﺮ ﻋﺒـﺎﺭﺓﹰ
ﺃﺧﺮﻯ ﰲ ﺳﻮﺭﺓ ﺃﹸﺧﺮﻯ ،ﺗﻠﻘﻲ ﺍﻟﻀﻮﺀَ ﻋﻠﻰ ﺍﳌﺴﺄﻟﺔ ﺫﺍﺗﻬﺎ ..
] ( ( 7ﺍﻷﻋﺮﺍﻑ ٢٣ = [ ١٢ :ﺣﺮﻓﺎﹰ
y ?è •ó Ds &r Œø )Î ‰ ¡ à
y f ó @n w
ž &r 7
y èy Zu Bt $Bt A
) t $%s
“ ( ( ] ﺹ ٢٣ = [ ٧٥ :ﺣﺮﻓﺎﹰ
£ ‰
y ‹u /Î M
) à
ø =n z y 9Ï ‰
y $J ¡ à
y f ó @n b&r 7
) y èy Zu Bt $Bt
ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ
ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺺ ﺫﺍﺗﻪ ،ﺿﻤﻦ ﺇﻃﺎﺭ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ..
] ( û& üÛﺍﻷﻋـ
ـﺮﺍﻑ ٣٤ = [ ١٢ : ) Ï `BÏ ¼mç Gt
ø =n z
) y ru ‘9 $R¯ `BÏ Ó_Í Ft
ø =n z
y mç Z÷ BiÏ Ž× •ö z
y $O Rt &r A
) t $%s
ﺣﺮﻓﺎﹰ
¦ ] ( Nkåﺍﻷﻋــﺮﺍﻑ ٣٤ = [ ٩ : ¡ à R&r #( rÿ •ã
| ÿ Å z
y û Ï !© #$ 7
t ï% y ´Í »¯ 9s r' 'é ùs ¼mç Yã ƒ—Î ºqu Bt M
ô ÿ
¤ z ) ô Bt ru
` y
ﺣﺮﻓﺎﹰ ..
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺣﻜﻤﺎﹰ ﻋﺎﻣﺎﹰ ﻫﻮ ﺧﺴﺮﺍﻥ ﻣﻦ ﲣﻒ ﻣﻮﺍﺯﻳﻨﻪ ،ﻫﺬﻩ ﺍﳌﻮﺍﺯﻳﻦ ﺍﳌﺮﺗﺒﻄـﺔ
ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺩﻭﻥ ﺍﺳﺘﻜﺒﺎﺭ ،ﻭﺑﺎﻻﻟﺘﺰﺍﻡ ﺑﺄﻭﺍﻣﺮﻩ ،ﻭﺑﻌﺪﻡ ﺭﺩ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻣﻬﻤﺎ ﻛﺎﻧـﺖ
ﺍﻷﺳﺒﺎﺏ ،ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﺼﻮﺭﻩ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﳒﺪﻩ ﲡﺮﺑﺔﹰ ﺣﺎﺻﻠﺔﹰ ﰲ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ
..
ﻧﺔ ﻣـﻦﺓ ﻣﺴﺎﺋﻞ ﻣﻜﻮﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﻟﺮﺃﻳﻨﺎﻫﺎ ﲢﺘﻮﻱ ﻋﻠﻰ ﻋﺪ
.. ﺃﺭﻛﺎﻥ ﻣﺘﻨﺎﻇﺮﺓ
.. ﺣﺮﻭﻑ٧ = ( ( 7
y ?è •ó Ds &r Œø )Î ) .. ﺣﺮﻭﻑ٧ = ( ‰ à ¡
y f ó @n w
ž &r )
.. ﺣﺮﻭﻑ٩ = ( Ž× •ö z
y $O Rt &r A
t $%s ) .. ﺣﺮﻭﻑ٩ = ( 7
y èy Zu Bt $Bt A
t $%s )
ﺣﺮﻓﺎﹰ٢٣ = ( ( 7
y ?è •ó Ds &r Œø )Î ‰ à ¡
y f ó @n w
ž &r 7
y èy Zu Bt $Bt A
t $%s )
à ¡
ﺣﺮﻓﺎﹰ١٣ = ( ‰y f ó @n w
ž &r 7
y èy Zu Bt $Bt )
ﺣﺮﻓﺎﹰ١٢ = ( mç Z÷ BiÏ Ž× •ö z
y $O Rt &r A
t $%s )
} Š=Î /ö )Î w
ﺣﺮﻓﺎﹰ١٤ = [ ١١ : § ( ] ﺍﻷﻋﺮﺍﻑ H )Î #( rÿ ‰
ß f
y ¡
| ùs )
ﺣﺮﻓﺎﹰ١٤ = [ ١٢ : ( ( ] ﺍﻷﻋﺮﺍﻑ7
y ?è •ó Ds &r Œø )Î ‰ à ¡
y f ó @n w
ž &r )
ﺣﺮﻓﺎﹰ١٤ = [ ١١ : ( ] ﺍﻷﻋﺮﺍﻑú
š Ï f
ï‰ É »¡
¡ 9#$ `
z BiÏ `3
ä ƒt O
ó 9s )
ﺣﺮﻓﺎﹰ١٤ = [ ١٢ : ( ( ] ﺍﻷﻋﺮﺍﻑ7
y ?è •ó Ds &r Œø )Î ‰ à ¡
y f ó @n w
ž &r )
ﺣﺮﻓﺎﹰ٢٣ = [ ٧٥ : “ ( ( ] ﺹ
£ ‰
y ‹u /Î M
à )
ø =n z y 9Ï ‰
y $J à ¡
y f ó @n b&r 7
y èy Zu Bt $Bt )
...ﻭﻗﻤﻨﺎ ﺑﺈﻟﻘﺎﺀِ ﺍﻟﻀﻮﺀِ ﻋﻠﻰ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﹸﺮﺁﻧﻴﺔ ( y‰àfó¡n@ žwr& ) :ﻣﻦ ﺍﻟـﻨﺺ
ﺍﻷﻭﻝﹺ ،ﻭﺑﲔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﹸﺮﺁﻧﻴﺔ ( y‰àfó¡n@ br& ) ﻣﻦ ﺍﻟﻨﺺ ﺍﻟﺜﺎﱐ ..
..ﻟﹶﻘﹶﺪ ﺫﻫﺐ ﺍﻟﻜﺜﲑﻭﻥ ،ﺇﱃ ﺃﻥﱠ ﻛﻠﻤﺔﹶ ) ﻻ ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ( y‰àfó¡n@ žwr& ) : ﺯﺍﺋـﺪﺓﹲ ﻻ
ﻋﻤﻞﹶ ﻟﹶﻬﺎ ..ﻭﻫﺬﺍ ﻳﺘﻨﺎﰱ ﻣﻊ ﻋﻈﹶﻤﺔ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﻘﹸﺮﺁﻧﻴﺔ ،ﺍﻟﱵ ﻳﻘﺘﻀﻲ ﻣﻄﻠﻘﹸﻬﺎ ﺃﻻ ﺗﺰﻳﺪ ﺍﳊﺮﻭﻑ
ﻋﻦ ﺍﳌﻌﲎ ﺍﳌﹸﺮﺍﺩ ﻭﻻ ﺗﻨﻘﺺ ..
...ﺍﳌﹸﻌﺠﺰﺓﹸ ﺍﻟﻌﺪﺩﻳﺔﹸ ﺗﻌﻄﻲ ﺣﻼﹰ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ..ﻓﺎﻟﻌﺒـﺎﺭﺓﹸ ﺍﻟﻘﹸﺮﺁﻧﻴـﺔﹸ ) &( y‰àfó¡n@ žwr
ﺗﻜﹶﻮﻥﹶ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝﹶ ﰲ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻨﺎﻇﺮﺓ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ..
٧ = ( ( 7ﺣﺮﻭﻑ
٧ = ( ‰ﺣﺮﻭﻑ y ?è •ó Ds &r Œø )Î ) ... ¡ à
y f ó @n w
) ž &r
..ﲟﻌﲎ :ﻛﻴﻒ ﻻ ﺗﺴﺠﺪ ،ﻭﺃﻧﺎ ﺁﻣﺮﻙ ﺑﺎﻟﺴﺠﻮﺩ ..ﻭﺑﺎﻟﺘﺎﱄ ﺗﻜﹸﻮﻥﹸ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴـﺔﹸ
) & ( y‰àfó¡n@ žwrﻣﺴﺘﻘﻠﹼﺔﹰ ﻋﻦﹺ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺴﺎﺑﻘﺔ ﳍﺎ ) .. ( y7yèuZtB $tB tA$s%
..ﻭﻫﺬﻩ ﺍﳌﺴﺄﻟﺔﹸ ﺍﻟﻜﺎﻣﻠﺔﹸ ﺑﹺﺮﻛﻨﻴﻬﺎ ، ( ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwr& ) ..ﺭﺃﻳﻨﺎ ﺃﻧﻬﺎ ﺭﻛﻦ ﰲ
ﻣﺴﺄﻟﺔ ﺃﹸﺧﺮﻯ ،ﺭﻛﻨﻬﺎ ﺍﻷﻭﻝﹸ ﻧﹺﻬﺎﻳﺔﹸ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻟﻬﺬﻩ ﺍﻵﻳﺔ ﻣﺒﺎﺷﺮﺓ ..
] ( úﺍﻷﻋﺮﺍﻑ ١٤ = [ ١١ :ﺣﺮﻓﺎﹰ
š Ï f
ï‰ ¡» É
` ¡ 9#$
z BiÏ `3
ä ƒt O
) ó 9s
] ( ( 7ﺍﻷﻋﺮﺍﻑ ١٤ = [ ١٢ :ﺣﺮﻓﺎﹰ
y ?è •ó Ds &r Œø )Î ‰ ¡ à
y f ó @n w
) ž &r
ﻭﺍﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ ) ( y7yèuZtB $tB tA$s%ﺭﺃﻳﻨﺎ ﺃﻧﻬﺎ ﻫﻲ ﺍﻷﺧﺮﻯ ﺭﻛﻦ ﰲ ﻣﺴﺄﻟﺔ ﺃﹸﺧـﺮﻯ
( = ٩ﺣﺮﻭﻑ Ž× •ö z
y $O Rt &r A
) t $%s ٩ = ( 7ﺣﺮﻭﻑ ..
y èy Zu Bt $Bt A
ﻣﺴﺘﻘﻠﹼﺔ t $%s ) :
..ﻭﻫﺬﺍ ﻳﺆﻛﱢﺪ ﺍﺳﺘﻘﻼﻟﻴﺔﹶ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) & ، ( ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwrﻋـﻦ
ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) .. ( y7yèuZtB $tB tA$s%
..ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻣﻌﲎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) & ، ( ( y7è?ó•sDr& øŒÎ) y‰àfó¡n@ žwrﻫﻮ : ﻛﻴﻒ ﻻ
ﺗﺴﺠﺪ ،ﻭﺃﻧﺎ ﺁﻣﺮﻙ ﺑﺎﻟﺴﺠﻮﺩ ..ﻓﻠﻴﺲ ﰲ ﻛﹶﻠﻤﺎﺕ ﺍﷲِ ﺗﻌﺎﱃ ﻣﺎ ﻫﻮ ﺯﺍﺋﺪ ﻻ ﻋﻤﻞﹶ ﻟﻪ ..
..ﻭﻫﻨﺎﻙ ﻣﺴﺄﻟﺔﹲ ﻣﺸﺎﺔﹲ ﳍﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﰲ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﺍﻟﺘﺎﱄ ..
) ] ( “Ì•øBr& |MøŠ|Áyèsùr& ( ÇÆyèÎ7®Ks? žwr& ÇÒËÈ (#þq•=|Ê öNßgtF÷ƒr&u‘ øŒÎ) y7yèuZtB $tB ãbrã•»yg»tƒ tA$s%
ﻃـﻪ .. [ ٩٣ – ٩٢ :
..ﻓﺎﻟﻌﺒﺎﺭﺓﹸ ﺍﻟﻘﺮﺁﻧﻴﺔﹸ ، ( ( ÇÆyèÎ7®Ks? žwr& ) :ﺗﺸﺎﺑﻪ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) & ( y‰àfó¡n@ žwrﰲ
ﺍﳌﺴﺄﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ ..ﻭﻫﻲ ﺑﹺﻤﻌﲎ :ﻛﻴﻒ ﻻ ﺗﺘﺒﻌﲏ ،ﻭﻧﺮﺍﻫﺎ ﺟﺰﺀﺍﹰ ﻣﻦ ﺭﻛﻦﹴ ﰲ ﻣﺴﺄﻟﺔ ﻣﺘﻨﺎﻇﺮﺓ
،ﺗﺆﻛﱢﺪ ﺻﺤﺔﹶ ﻣﺎ ﻧﺬﻫﺐ ﺇﻟﻴﻪ ..
١٨ = ( #( qþ =• Êﺣﺮﻓﺎﹰ ö g
| N ß Ft ƒ÷ &r ‘u Œø )Î 7
) y èy Zu Bt $Bt
..ﻓﺎﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) & ( ( ÇÆyèÎ7®Ks? žwrﺟﺰﺀٌ ﻣﻦ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺘﻨﺎﻇﺮﺓ ،
ﻭﺗﺪﻭﺭ ﺩﻻﻻﺗﻬﺎ ﰲ ﺇﻃﺎﺭ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻧﻜـﺎﺭ ،ﲟﻌـﲎ :ﻛﻴـﻒ ﻻ ﺗﺘـﺒﻌﲏ ..
ﻭﺩﻻﻻﺗﻬﺎ ﻣﺴﺘﻘﻠﱠﺔﹲ ﲤﺎﻣﺎﹰ ﻋﻦ ﺩﻻﻻﺕ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ.. ( y7yèuZtB $tB )
..ﻭﺍﻟﺘﻮﻫﻢ ﺑﺄﻥﱠ ﻛﻠﻤﺔﹶ ) ﻻ ( ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ) & ( ( ÇÆyèÎ7®Ks? žwrﺯﺍﺋﺪﺓ ،ﺑﻨﺎﺀً ﻋﻠـﻰ
ﺃﻥﱠ ﻣﻌﲎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻮ :ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﺘﺒﻌﲏ ..ﻫﺬﺍ ﺍﻟﺘﻮﻫﻢ ﻧﺎﺗﺞ ﻋﻦ ﻋﺪﻡﹺ ﺍﺗﺒﺎﻉﹺ ﻣﻨﻬﺠﻴـﺔ
ﺳﻠﻴﻤﺔ ﰲ ﺗﺪﺑﺮﹺ ﺁﻳﺎﺕ ﻛﺘﺎﺏﹺ ﺍﷲِ ﺗﻌﺎﱃ ..
ﻭﻟﻨﻨﺘﻘﻞ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ،ﻟﻨﺠﺪﻫﺎ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴـﺄﻟﺔ
ﻭﺍﺣﺪﺓ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺣﻠﻘﺎﺕ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ..
) ] ( tûïÌ•Éó»¢Á9$# z`ÏB y7¨RÎ) ólã•÷z$$sù $pkŽÏù t•¬6s3tFs? br& y7s9 ãbqä3tƒ $yJsù $pk÷]ÏB ñÝÎ7÷d$$sù tA$s%
ﺍﻷﻋﺮﺍﻑ ٤٩ = [ ١٣ :ﺣﺮﻓﺎﹰ
) ] ( &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9 ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$# $uZù=è%ur
ﺍﻟﺒﻘﺮﺓ ٤٩ = [ ٣٦ :ﺣﺮﻓﺎﹰ
ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ،ﻳﺼﻮﺭﺍﻥ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻭﺑﻮﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻣﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﻮﺟﺪﻧﺎﻩ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﰲ ﻣﺴﺄﻟﺔ ﺟﺪﻳـﺪﺓ ،
ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﺁﻳﺔ ﻛﺮﳝﺔ ﰲ ﺍﳊﻠﻘﺔ ﻧﻔﺴﻬﺎ ..
) ] ( &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9 ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$# $uZù=è%ur
ﺍﻟﺒﻘﺮﺓ ٤٩ = [ ٣٦ :ﺣﺮﻓﺎﹰ
) ] ( tbqçRt“øts† öNèd Ÿwur öNÍköŽn=tæ ì$öqyz Ÿxsù y“#y‰èd yìÎ7s? `yJsù “W‰èd ÓÍh_ÏiB Nä3¨Yt•Ï?ù'tƒ $¨BÎ*sù
ﺍﻟﺒﻘﺮﺓ ٤٩ = [ ٣٨ :ﺣﺮﻓﺎﹰ
ﻭﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﳒﺪﻫﺎ ﺗﺮﺗﺒﻂ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ﰲ ﺍﻟﻨﺺ ﺫﺍﺗﻪ ،ﺍﺭﺗﺒﺎﻃﺎﹰ ﻣﺘﻨﺎﻇﺮﺍﹰ
ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ..
) ] ( tûïÌ•Éó»¢Á9$# z`ÏB y7¨RÎ) ólã•÷z$$sù $pkŽÏù t•¬6s3tFs? br& y7s9 ãbqä3tƒ $yJsù $pk÷]ÏB ñÝÎ7÷d$$sù tA$s%
ﺍﻷﻋﺮﺍﻑ ٤٩ = [ ١٣ :ﺣﺮﻓﺎﹰ
) ‘ ] ( z`ƒÎŽÅ£»y‚ø9$# z`ÏB ¨ûsðqä3uZs9 $oYôJymö•s?ur $uZs9 ö•Ïÿøós? óO©9 bÎ)ur $uZ|¡àÿRr& !$oY÷Hs>sß $uZ-/uﺍﻷﻋﺮﺍﻑ
٤٩ = [ ٢٣ :ﺣﺮﻓﺎﹰ
ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ﻳﺼﻮﺭﺍﻥ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻭﺑﻮﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻣﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ،ﺇﻧﻬﺎ
ﻣﺴﺄﻟﺔ ﺍﻟﻌﺼﻴﺎﻥ ،ﻭﻟﻜﻦ ﺑﻮﺟﻬﲔ ﳐﺘﻠﻔﲔ ،ﻋﺼﻴﺎﻥ ﺇﺑﻠﻴﺲ ﻭﺗﻜﺒﺮﻩ ﻭﻋﺪﻡ ﺗﻮﺑﺘﻪ ﻭﻣﺎ ﺣﺼـﺪﻩ
ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ،ﻭﺧﻄﻴﺌﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﺎ ﺭﺍﻓﻘﻬﺎ ﻣﻦ ﺗﻮﺑﺔ ﻭﺍﻋﺘﺮﺍﻑ ﺑﺎﻟـﺬﻧﺐ ﻭﻃﻠـﺐ
ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ..ﻓﺎﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﺟﺰﺍﺀ ﺇﺑﻠﻴﺲ ﻧﺘﻴﺠﺔ ﻋﺼﻴﺎﻧﻪ ﻷﻣـﺮ ﺍﷲ ﺗﻌـﺎﱃ
ﻭﺭﺩﻩ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻣﺴﺘﻜﱪﺍﹰ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﻃﻠﺐ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺍﷲ ﺗﻌـﺎﱃ
ﻧﺘﻴﺠﺔ ﺧﻄﻴﺌﺘﻬﻤﺎ ﻭﻋﺪﻡ ﺍﻟﺘﺰﺍﻣﻬﻤﺎ ﲟﺎ ﺎﳘﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﺣﱴ ﻻ ﻳﻨﺎﳍﻤﺎ ﺍﳉﺰﺍﺀ ﻭﻻ ﳜﺮﺟـﺎ
ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﺧﺮﺝ ﺇﺑﻠﻴﺲ ،ﻭﻫﺬﺍ ﻣﺎ ﻳﺼﻮﺭﻩ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦ ﺁﺧـﺮ ﻣﻮﺟـﻮﺩ ﰲ
ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
] ( ût ï•Ì óÉ »Áﺍﻷﻋﺮﺍﻑ ١٧ = [ ١٣ :ﺣﺮﻓﺎﹰ
` ¢ 9#$
z BÏ 7
y R¨ )Î l
ó •ã z
) ÷ $$ ùs
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺩﺍﺧﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻟﺮﺃﻳﻨﺎ ﻋﺪﺓ ﻣﺴﺎﺋﻞ ..
٩ = ( 7ﺣﺮﻭﻑ ã q3
y 9s b ٩ = ( $kp ]÷ BÏ Ýﺣﺮﻭﻑ y ùs ) ..
ä ƒt $J ñ 7Î d
) ÷ $$ ùs
١٢ = ( ût ï•Ì óÉ »Áﺣﺮﻓﺎﹰ
` ¢ 9#$
z BÏ 7
١٢ = ( $kp ]÷ BÏ Ýﺣﺮﻓﺎﹰ y R¨ )Î ) ..
ñ 7Î d
÷ $$ ùs A
) t $%s
ﻭﻟﻨﻨﺘﻘﻞ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ..ﺇﻧﻨﺎ ﳒﺪﻫﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﰲ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣـﻦ
ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﺭﻛﻨﻬﺎ ﺍﻷﻭﻝ ﻣﻮﺟﻮﺩ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﻟﺴﺎﺑﻘﺔ ( ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ..
] ( 7ﺍﻷﻋﺮﺍﻑ ٢١ = [ ١٣ :ﺣﺮﻓﺎﹰ ã q3
y 9s b ä ƒt $J
y ùs $kp ]÷ BÏ Ý
ñ 7Î d
÷ $$ ùs A
) t $%s
ﻫﺬﺍ ﺍﻟﺘﻨﺎﻇﺮ ﳒﺪﻩ ﺗﻨﺎﻇﺮﺍﹰ ﺗﺎﻣﺎﹰ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﻟﻜﻞﱟ ﻣﻦ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ..
ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴـﺄﻟﺔ
ﻭﺍﺣﺪﺓ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺺ ﻧﻔﺴﻪ ..
] ( bt qWè èy 7ö ƒã QÏ qö ƒt ’4 <n )Î ’þ TÎ •ö àÏ R&r Aﺍﻷﻋﺮﺍﻑ ٢١ = [ ١٤ :ﺣﺮﻓﺎﹰ
) t $%s
ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴـﺄﻟﺔ
ﻭﺍﺣﺪﺓ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
] ( ût ,!Î $èy 9ø #$ `z BÏ Mﺹ ٢١ = [ ٧٥ :ﺣﺮﻓﺎﹰ
| Z.ä P÷ &r N
| Ž÷ 9y 3
™ õ Gt
) ó &r
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴـﺄﻟﺔ
ﺃﹸﺧﺮﻯ ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
¡ ] ( Lt ì)É Ftﺍﻷﻋﺮﺍﻑ ٣٥ = [ ١٦ :
ó Kã 9ø #$ 7
y Û Å N
s ºŽu À ö lç ;m b
¨ ‰
{ y èã %ø
V ‘ZÏ Ko ƒ÷ qu î
ø &r $! J
y 6Î ùs A
) t $%s
ﺣﺮﻓﺎﹰ
) ] ( šúüÅÁn=øÜßJø9$# ãNåk÷]ÏB š‚yŠ$t6Ïã žwÎ) ÇÌÒÈ tûüÏèuHødr& öNåk¨]tƒÈqøî_{urﺍﳊﺠﺮ ٤٠ – ٣٩ :
[ = ٣٥ﺣﺮﻓﺎﹰ
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﹼ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣـﺎﹰ
ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
¡ ] ( Lt ì)É Ftﺍﻷﻋﺮﺍﻑ ٢١ = [ ١٦ :ﺣﺮﻓﺎﹰ
ó Kã 9ø #$ 7
y Û Å N
s ºŽu À ö lç ;m b
¨ ‰
{ y èã %ø
) V
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻣﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ،ﻣﻮﺟﻮﺩ ﰲ
ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺣﻠﻘﺎﺕ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ..
¡ ] ( Lt ì)É Ftﺍﻷﻋﺮﺍﻑ ٢١ = [ ١٦ :ﺣﺮﻓﺎﹰ
ó Kã 9ø #$ 7
y Û Å N
s ºŽu À ö lç ;m b
¨ ‰
{ y èã %ø
) V
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﺇﺑﻠﻴﺲ ..ﺃﻣﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜـﺎﱐ
ﻓﻴﺼﻮﺭﻫﺎ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ..ﻭﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ﻧﺮﺍﻩ ﻳـﻨﻌﻜﺲ ﰲ ﻭﺍﺣـﺪﺍﺕ
ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛـﻦﹴ ﺁﺧـﺮ ،
ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
ﺣﺮﻓﺎﹰ
] ( ’4 ?n 7ö ƒt wﻃﻪ ٣٥ = [ ١٢٠ : 7 =ù Bã ru $
ž 7 Ï #ù ƒè :ø #$ oÍ •t f
© y
’ x
4 ?n ã @ y 9— Šß &r
t 7 ö d
y Pã Šy $«t »¯ ƒt A
) t $%s
ﺣﺮﻓﹰﺎ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﺗﻮﻋﺪ ﺇﺑﻠﻴﺲ ﺑﺈﻏﻮﺍﺀ ﺑﲏ ﺁﺩﻡ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺇﻏﻮﺍﺀ ﺇﺑﻠـﻴﺲ
ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻫﻮ ﺭﻛﻦ ﻣﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻣـﻊ ﺭﻛـﻦﹴ ﺁﺧـﺮ ،
ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
] ( pÏ Jy »Šu )É 9ø #$ QÏ qö ƒt ’4 <n )Î ûÈ òs •ö zﺍﻹﺳﺮﺍﺀ ٢٠ = [ ٦٢ :ﺣﺮﻓﺎﹰ
¨ &r û
) ÷ õÈ 9s
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﲢﻮﻱ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ،ﲢﺘﻮﻱ ﻋﻠـﻰ
ﺛﻼﺛﺔ ﺃﺭﻛﺎﻥ ﻣﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ..
٢٠ = ( ’¥ ?n ãt Mﺣﺮﻓﺎﹰ
| Bø •§ 2
Ÿ ‹Ï !© #$ #
“% x »d ) y Gt ƒ÷ äu ‘u &r
y 7
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺭﻛﻦ ﻣﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻣﻊ ﺭﻛـﻦﹴ ﺁﺧـﺮ
ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
) ] ( uŽy9õ3tFó™$#ur 4’n1r& }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉àfó™$# Ïps3Í´¯»n=uKù=Ï9 $oYù=è% øŒÎ)urﺍﻟﺒﻘﺮﺓ ٣٤ :
[ = ٤٨ﺣﺮﻓﺎﹰ
) ] ( tûïÌ•Éó»¢Á9$# z`ÏB y7¨RÎ) ólã•÷z$$sù $pkŽÏù t•¬6s3tFs? br& y7s9 ãbqä3tƒ $yJsù $pk÷]ÏB ñÝÎ7÷d$$sù tA$s%
ﺍﻷﻋﺮﺍﻑ ٤٩ = [ ١٣ :ﺣﺮﻓﺎﹰ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﻌﺎﻣﺔ ،ﺍﻟﱵ ﺗﺼﻮﺭ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺑﺎﻟﺴﺠﻮﺩ
ﻵﺩﻡ ،ﻭﻋﺼﻴﺎﻥ ﺇﺑﻠﻴﺲ ﳍﺬﺍ ﺍﻷﻣﺮ ..ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﲣﺺ
ﺇﺑﻠﻴﺲ ﻭﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﻧﺎﻟﻪ ،ﻧﺘﻴﺠﺔ ﻋﺼﻴﺎﻧﻪ ﳍﺬﺍ ﺍﻷﻣﺮ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﻮﺟﺪﻧﺎﻩ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ
ﲤﺎﻣﺎﹰ ..
] ( Pt Šy yﺍﻟﺒﻘﺮﺓ ٢٤ = [ ٣٤ :ﺣﺮﻓﺎﹰ ß f
K #( r‰ ™ à
ó #$ pÏ 3
) s ´Í »¯ =n Ku =ù 9Ï $Yo =ù %è Œø )Î ru
™ ] ( Žu 9y 3õ Ftﺍﻟﺒﻘﺮﺓ ٢٤ = [ ٣٤ :ﺣﺮﻓﺎﹰ
’ ó #$ ru } Š=Î /ö )Î w
§ 4 1n &r H )Î #( rÿ ‰
ß f
¡ y
) | ùs
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ :ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﺴﺎﺩﺳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ،ﻟﻮﺟﺪﻧﺎﻫﺎ
ﲟﺠﻤﻮﻋﻬﺎ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟـﻮﺩ ﰲ ﺍﻟـﻨﺺ
ﻧﻔﺴﻪ ..
) ‘ÏZoK÷ƒuqøîr& !$yJÎ6sù tA$s% ÇÊÎÈ tûïÌ•sàZßJø9$# z`ÏB y7¨RÎ) tA$s% ÇÊÍÈ tbqèWyèö7ムÏQöqtƒ 4’n<Î) þ’ÎTö•ÏàRr& tA$s%
) $yJåk÷]tã äíÍ”\tƒ Ïp¨Zyfø9$# z`ÏiB Nä3÷ƒuqt/r& ylt•÷zr& !$yJx. ß`»sÜø‹¤±9$# ãNà6¨Yt^ÏFøÿtƒ Ÿw tPyŠ#uä ûÓÍ_t6»tƒ
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺍﻟﺘﺤﺬﻳﺮ ﺍﻹﳍﻲ ﻟﺒﲏ ﺁﺩﻡ ﻣﻦ ﻓﺘﻨﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺇﻏﻮﺍﺋـﻪ ،ﻭﻳـﺬﻛﹼﺮﻫﻢ
ﺑﻔﺘﻨﺘﻪ ﻭﺇﻏﻮﺍﺋﻪ ﻷﺑﻮﻳﻬﻢ ،ﻭﺧﺮﻭﺟﻬﻤﺎ ﻣﻦ ﺍﳉﻨﺔ ﻧﺘﻴﺠﺔ ﻟﺬﻟﻚ ..ﻭﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﺍﳊﻮﺍﺭ
ﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﲔ ﺇﺑﻠﻴﺲ ،ﻭﺍﻟﺬﻱ ﻳﺘﻮﻋﺪ ﺑﻪ ﺇﺑﻠﻴﺲ ﺑﺈﻏﻮﺍﺀ ﺑﲏ ﺁﺩﻡ ﻭﻓﺘﻨﺘﻬﻢ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻟﻮﺟﺪﻧﺎﻫﺎ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨـﺎﻇﺮﻳﻦ ﲤﺎﻣـﺎﹰ ﰲ
ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﺘﺎﱄ ﳍﺬﺍ ﺍﻟﻨﺺ ..
) ߉ÅgrB Ÿwur ( öNÎgÎ=ͬ!$oÿw¬ `tãur öNÍkÈ]»yJ÷ƒr& ô`tãur öNÎgÏÿù=yz ô`ÏBur öNÍk‰É‰÷ƒr& Èû÷üt/ .`ÏiB Oßg¨Yu‹Ï?Uy §NèO
] ( úﺍﻷﻋﺮﺍﻑ ٦٤ = [ ١٧ :ﺣﺮﻓﺎﹰ
š ï•Ì 3
©» Å ö d
x N è •t Vs .ø &r
) )Ÿwur Ïä!$uK¡¡9$# Ü>ºuqö/r& öNçlm; ßx-Gxÿè? Ÿw $pk÷]tã (#rçŽy9õ3tFó™$#ur $uZÏG»tƒ$t«Î/ (#qç/¤‹x. šúïÉ‹©9$# ¨bÎ
] ( ps Y¨ fﺍﻷﻋﺮﺍﻑ ٦٤ = [ ٤٠ :ﺣﺮﻓﺎﹰ
y 9ø #$ b
t q=è z
ä ‰
ô ƒt
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺣﻜﻤﺎﹰ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺬﻳﻦ ﻳﻜﺬﹼﺑﻮﻥ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺴﺘﻜﱪﻭﻥ ﻋﻨﻬﺎ ،
ﻣﺒﻴﻨﺎﹰ ﺍﳌﺼﲑ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻫﻢ ..ﻭﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻫﻮ ﻣﺸﻬﺪ ﻳﺼﻮﺭ ﺗﻮﻋﺪ ﺇﺑﻠﻴﺲ ﺑﺈﻏﻮﺍﺀ ﺑﲏ ﺁﺩﻡ
ﺣﱴ ﻳﻜﺬﹼﺑﻮﺍ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺴﺘﻜﱪﻭﺍ ﻋﻨﻬﺎ ﻭﺣﱴ ﻻ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺍﻟﺸﺎﻛﺮﻳﻦ ،ﻭﺑﺎﻟﺘـﺎﱄ
ﺣﱴ ﻳﻨﺎﻟﻮﺍ ﺍﳌﺼﲑ ﺍﻟﺬﻱ ﻳﺼﻮﺭﻩ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻫﻮ ﺭﻛﻦ ﻣﺘﻔﺎﺿﻞﹲ ﺩﺭﺟﺔ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ﻣﻮﺟـﻮﺩ
ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺣﻠﻘﺎﺕ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ..
) ] ( ( öNÎgÎ=ͬ!$oÿw¬ `tãur öNÍkÈ]»yJ÷ƒr& ô`tãur öNÎgÏÿù=yz ô`ÏBur öNÍk‰É‰÷ƒr& Èû÷üt/ .`ÏiB Oßg¨Yu‹Ï?Uy §NèO
ﺍﻷﻋﺮﺍﻑ ٤٧ = [ ١٧ :ﺣﺮﻓﺎﹰ
] ( tûüÏèuHødr& öNåk÷]ÏB y7yèÎ7s? `£JÏBur y7ZÏB tL©èygy_ ¨bV|øBV{ ÇÑÍÈ ãAqè%r& ¨,ptø:$#ur ‘,ptø:$$sù tA$s% )
ﺣﺮﻓﺎﹰ٤٨ = [ ٨٥ – ٨٤ : ﺹ
ﻭﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﺇﺑﻠـﻴﺲ، ﺪ ﺇﺑﻠﻴﺲ ﺑﺈﻏﻮﺍﺀ ﺑﲏ ﺁﺩﻡﺭ ﺗﻮﻋﻝ ﻳﺼﻮﺍﻟﺮﻛﻦ ﺍﻷﻭ
ﻭﻟﻜـﻦ، ﺒﻊ ﻫﺬﺍ ﺍﻹﻏﻮﺍﺀﺭ ﺍﳌﺼﲑ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮ ﻣﻦ ﻳﺘ ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮ.. ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ
.. ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ
ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧـﺮ ﻣﻮﺟـﻮﺩﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻫﻮ ﺭﻛﻦ
.. ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ
ﺣﺮﻓﺎﹰ١٧ = [ ١٧ : ( ] ﺍﻷﻋﺮﺍﻑú
š ï•Ì 3
Å »© ö d
x N è •t Vs .ø &r ‰
ß gÅ B
r w
Ÿ ru )
ﺣﺮﻓﺎﹰ١٧ = [ ٧٧ : ( ] ﺹL× ì_
Å ‘u 7
y R¯ *Î ùs $kp ]÷ BÏ l
ó •ã z
÷ $$ ùs )
ﻟﻮﺟـﺪﻧﺎﻫﺎ، ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﺴﺎﺑﻌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ
ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﻣـﻦ ﻫـﺬﺍ، ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻔﺎﺿﻠﲔ ﺩﺭﺟﺔ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ
.. ﺍﻟﻨﺺ
‘ÏZoK÷ƒuqøîr& !$yJÎ6sù tA$s% ÇÊÎÈ tûïÌ•sàZßJø9$# z`ÏB y7¨RÎ) tA$s% ÇÊÍÈ tbqèWyèö7ムÏQöqtƒ 4’n<Î) þ’ÎTö•ÏàRr& tA$s% )
ô`tãur öNÎgÏÿù=yz ô`ÏBur öNÍk‰É‰÷ƒr& Èû÷üt/ .`ÏiB Oßg¨Yu‹Ï?Uy §NèO ÇÊÏÈ tLìÉ)tFó¡ãKø9$# y7sÛºuŽÅÀ öNçlm; ¨by‰ãèø%V{
١٣٦ = [ ١٧ – ١٤ : ( ] ﺍﻷﻋﺮﺍﻑú
š ï•Ì 3
Å »© ö d
x N è •t Vs .ø &r ‰
ß gÅ B Ÿ ru ( N
r w ö g
Î =Î ¬Í $! ÿo ¬
w `ã ö kÍ ]È »J
t ru N y ƒ÷ &r
ﺣﺮﻓﺎﹰ
$yJåk÷]tã äíÍ”\tƒ Ïp¨Zyfø9$# z`ÏiB Nä3÷ƒuqt/r& ylt•÷zr& !$yJx. ß`»sÜø‹¤±9$# ãNà6¨Yt^ÏFøÿtƒ Ÿw tPyŠ#uä ûÓÍ_t6»tƒ )
$uZù=yèy_ $¯RÎ) 3 öNåktX÷rt•s? Ÿw ß]ø‹ym ô`ÏB ¼çmè=‹Î6s%ur uqèd öNä31t•tƒ ¼çm¯RÎ) 3 !$yJÍkÌEºuäöqy™ $yJßgtƒÎŽã•Ï9 $yJåky•$t7Ï9
( ] ﺍﻷﻋﺮﺍﻑ ٥٤ = [ ١٨ :ﺣﺮﻓﺎﹰ
) tbqßJÎ=ôàtƒ $uZÏG»tƒ$t«Î/ (#qçR%x. $yJÎ/ Nåk|¦àÿRr& (#ÿrã•Å¡yz tûïÏ%©!$# y7Í´¯»s9'ré'sù ¼çmãYƒÎ—ºuqtB ôM¤ÿyz ô`tBur
( ] ﺍﻷﻋﺮﺍﻑ ٥٤ = [ ٩ :ﺣﺮﻓﺎﹰ
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﰲ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ
ﻣﺘﻔﺎﺿﻠﲔ ﺩﺭﺟﺔ ،ﺭﻛﻨﻬﺎ ﺍﻵﺧﺮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﱄ ﳍﺬﺍ ﺍﻟﻨﺺ ..
) tûüÏèuHødr& öNä3ZÏB tL©èygy_ ¨bV|øBV{ öNåk÷]ÏB y7yèÎ7s? `yJ©9 ( #Y‘qãmô‰¨B $YBrâäõ‹tB $pk÷]ÏB ólã•÷z$# tA$s%
( ] ﺍﻷﻋﺮﺍﻑ ٥٤ = [ ١٨ :ﺣﺮﻓﺎﹰ
$pkŽÏù öNèd ( Í‘$¨Y9$# Ü=»ysô¹r& y7Í´¯»s9'ré& !$pk÷]tã (#rçŽy9õ3tFó™$#ur $uZÏG»tƒ$t«Î/ (#qç/¤‹x. šúïÏ%©!$#ur )
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻫﻮ ﻣﺸﻬﺪ ﺧﺎﺹ ﻳﺒﻴﻦ ﺍﻟﺘﺤﺬﻳﺮ ﺍﻹﳍﻲ ﳉﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﺗﺒﺎﻉ ﺇﺑﻠـﻴﺲ ،
ﻭﺃﻥﱠ ﻣﻦ ﻳﺘﺒﻌﻪ ﺳﻴﻜﻮﻥ ﻣﺼﲑﻩ ﰲ ﺟﻬﻨﻢ ..ﺃﻣﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻓﻴﺼﻮﺭ ﺣﻜﻤﺎﹰ ﻋﺎﻣﺎﹰ ﻳﺒﻴﻦ ﻣﺼـﲑ
ﺍﻟﻔﺌﺔ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ،ﺍﻟﺬﻳﻦ ﻛﺬﹼﺑﻮﺍ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺳﺘﻜﱪﻭﺍ ﻋﻨﻬﺎ ،ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌـﻮﺍ
ﺇﺑﻠﻴﺲ ..ﻭﻧﺮﻯ ﺃﻥﱠ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ﺗﺄﰐ ﻣﻄﺎﺑﻘﺔﹰ ﳍﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ،ﻣﻮﺟﻮﺩ ﰲ
ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺣﻠﻘﺎﺕ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ..
] ( ( #‘Y qmﺍﻷﻋﺮﺍﻑ ٢٠ = [ ١٨ :ﺣﺮﻓﺎﹰ
ã ‰
‹ ô B¨ $BY räâ
õ Bt $kp ]÷ BÏ l
ó •ã z
) ÷ #$
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ،ﻣﻮﺟﻮﺩ ﰲ
ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
_ ] ( ût üèÏ Hu dø &r Nö 3ä ZBÏ Lt è© gyﺍﻷﻋﺮﺍﻑ ٣١ = [ ١٨ :ﺣﺮﻓﺎﹰ | ¨
y b { V Bø ö kå ]÷ BÏ 7
V N y èy 7Î ?s `J
) ©y 9
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ،ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ
ﺃﹸﺧﺮﻯ ..
{ Ç ‘ö
] ( Úﺍﳊﺠﺮ ٣١ = [ ٣٩ :ﺣﺮﻓﺎﹰ F #$ ’ûÎ N
ö g
` ß 9s
{ £ Zu ƒiÎ —y
_ ‘ZÏ Ko ƒ÷ qu î
> ø &r $! ÿo 3Ï
bÉ ‘u A
) t $%s
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺩﺍﺧﻞ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﻟﺮﺃﻳﻨﺎ ﻋﺪﺓ ﻣﺴﺎﺋﻞ ..
{ ] ( Nö lç ;m b¨ ‰y èã %øﺍﻷﻋﺮﺍﻑ ٢٣ = [ ١٦ :ﺣﺮﻓﺎﹰ
V ‘ZÏ Ko ƒ÷ qu î
ø &r $! J
y 6Î ùs A
) t $%s
] ( úﺍﻷﻋﺮﺍﻑ ١٧ = [ ١٧ :ﺣﺮﻓﺎﹰ
š ï•Ì 3
©» Å ö d
x N è •t Vs .ø &r ‰
ß gÅ B
r w
) Ÿ ru
_ ] ( Lt è© gyﺍﻷﻋﺮﺍﻑ ١٠ = [ ١٨ :ﺣﺮﻭﻑ | ¨
y b { V Bø
) V
ﺣﺮﻭﻑ١٠ = [ ١٨ : ( ] ﺍﻷﻋﺮﺍﻑLt è© gy _ ¨ |
y b V Bø {
V )
.. ﺣﺮﻭﻑ٦ = ( ( #‘Y qm
ã ‰
ô B¨ ) .. ﺣﺮﻭﻑ٧ = ( l
ó •ã z
÷ #$ A
t $%s )
.. ﺣﺮﻭﻑ٦ = ( ( #‘Y qm
ã ‰
ô B¨ ) .. ﺣﺮﻭﻑ٦ = ( $BY räâ ‹
õ Bt )
ﺣﺮﻓﺎﹰ١٢ = ( ( #‘Y qm
ã ‰ õ Bt ) .. ﺣﺮﻓﺎﹰ١١ = ( $kp ]÷ BÏ l
ô B¨ $BY räâ ‹ ó •ã z
÷ #$ A
t $%s )
ﺣﺮﻓﺎﹰ٢٠ = [ ١٨ : ( ( ] ﺍﻷﻋﺮﺍﻑ#‘Y qm
ã ‰
ô B¨ $BY räâ ‹
õ Bt $kp ]÷ BÏ l
ó •ã z
÷ #$ )
ﺣﺮﻓﺎﹰ٢٠ = [ ٦٢ : ’ ( ] ﺍﻹﺳﺮﺍﺀ¥ ?n ãt M
| Bø •§ 2
Ÿ Ï !© #$ #‹
“% x »d y Gt ƒ÷ äu ‘u &r )
y 7
W Š=Î %s w
ﺣﺮﻓﺎﹰ٢٠ = [ ٦٢ : ( ] ﺍﻹﺳﺮﺍﺀx ž )Î ¼ÿ mç Gt ƒ- ‘hÍ Œè Æ3
s YÏ Ft m
ô {
V )
ﻟﻨﺠﺪﻫﺎ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ، ﻭﻟﻨﻨﺘﻘﻞ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ
.. ﺔ ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻫﻮ ﺁﻳﺔ ﻛﺮﳝﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺣﻠﻘﺎﺕ ﻫﺬﻩ ﺍﻟﻘﺼ، ﻭﺍﺣﺪﺓ
ÍnÉ‹»yd $t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym ô`ÏB Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒur )
ﺣﺮﻓﺎﹰ٦٨ = [ ١٩ : ( ] ﺍﻷﻋﺮﺍﻑût üHÏ >Í »à© 9#$ `z BÏ $Rt q3ä Ft ùs on •t f ¤ 9#$
y ±
ì$öqyz Ÿxsù y“#y‰èd yìÎ7s? `yJsù “W‰èd ÓÍh_ÏiB Nä3¨Yt•Ï?ù'tƒ $¨BÎ*sù ( $YèŠÏHsd $pk÷]ÏB (#qäÜÎ7÷d$# $oYù=è% )
ﺣﺮﻓﺎﹰ٦٨ = [ ٣٨ : ( ] ﺍﻟﺒﻘﺮﺓbt qRç “t tø †s Nö dè w ö kÍ Žö =n æ
Ÿ ru N t
ﺍﻷﻣـﺮ ﻣـﻦ ﻭﻟﻜﻦ، ﺎﹰ ﻳﻔﺼﻞ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔﳓﻦ ﺍﻟﺒﺸﺮ ﻧﺮﻯ ﺃﻥﱠ ﻫﻨﺎﻙ ﻓﺎﺻﻼﹰ ﺯﻣﻨﻴ
ﳘﺎ، ﻭﻗﺮﺍﺭ ﺍﳍﺒﻮﻁ ﻣﻨﻬﺎ، ﺔ ﻓﻘﺮﺍﺭ ﺇﺳﻜﺎﻥ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺍﳉﻨ، ﲤﺎﻣﺎﹰﺯﺍﻭﻳﺔ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﳐﺘﻠﻒ
ﻗﺮﺍﺭﺍﻥ ﻣﻮﺟﻮﺩﺍﻥ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻗﺒﻞ ﺃﻥ ﻳﺨﻠﻖ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﺇﻧﻬﺎ ﻣﺴﺄﻟﺔ ﻳﺮﺍﻫﺎ ﺍﷲ
ﺗﻌﺎﱃ ﳎﺮﺩﺓ ﻋﻦ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﳛﻜﻤﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ..ﻓﺮﻛﻨﺎ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﻭﺟﻬﺔ ﺍﻟﻨﻈـﺮ
ﺍﻹﳍﻴﺔ ﻻ ﻳﻔﺼﻠﻬﻤﺎ ﺯﻣﻦ ،ﻭﳘﺎ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺘﺎﺳﻌﺔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺭﻛﻦ ﻣﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻣﻊ ﺭﻛـﻦﹴ ﺁﺧـﺮ
ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﱄ ﻣﺒﺎﺷﺮﺓ ﳍﺬﺍ ﺍﻟﻨﺺ ..
ÍnÉ‹»yd $t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym ô`ÏB Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒur )
] ( ût üHÏ >Í »à© 9#$ `z BÏ $Rt q3ä Ft ùs on •t fﺍﻷﻋﺮﺍﻑ ٦٨ = [ ١٩ :ﺣﺮﻓﺎﹰ ¤ 9#$
y ±
) â•ßDù'tƒ Ÿw ©!$# žcÎ) ö@è% 3 $pkÍ5 $tRz•sDr& ª!$#ur $tRuä!$t/#uä !$pköŽn=tæ $tRô‰y`ur (#qä9$s% Zpt±Ås»sù (#qè=yèsù #sŒÎ)ur
ﻳﺒﻴﻦ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻛﻴﻒ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﺳﻢ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻠﻴﻢ ﻵﺩﻡ ،ﻭﳛﺬﹼﺭﻩ ﻣﻦ ﺍﻟﻮﻗﻮﻉ
ﰲ ﺍﳋﻄﺄ ،ﻭﻳﺒﻴﻦ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﺃﻥﱠ ﺑﻌﺾ ﺑﲏ ﺁﺩﻡ ﻳﻔﺘﺮﻭﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻌﻨـﺪﻣﺎ ﻳﻔﻌﻠـﻮﻥ
ﻓﺎﺣﺸﺔ ،ﻳﺪﻋﻮﻥ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮﻫﻢ ﺎ ..ﻓﻬﻤﺎ ﺭﻛﻨﺎﻥ ﳌﺴﺄﻟﺔ ﺳﻼﻣﺔ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ﻳﻌﻄﻴـﻪ
ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺒﺸﺮ ،ﻭﺃﻥﱠ ﻫﺬﺍ ﺍﳌﻨﻬﺞ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺄﻣﺮ ﺑﺎﻟﻔﺤﺸﺎﺀ ،ﻛﻤﺎ ﻳﺪﻋﻲ ﺑﻌﺾ ﺍﻟﺒﺸﺮ ..
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺯﺍﻭﻳﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ ،ﺑﻴﻨﻤـﺎ ﻳﺼـﻮﺭﻫﺎ
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻓﺘﺮﺍﺀ ﺍﻟﺒﺸﺮ ،ﻭﻧﺮﻯ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺘﻔﺎﺿﻞ ﻳﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ
ﺍﻟﻘﺮﺁﱐ ..
ﻭﳒﺪ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻫﻮ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻔﺎﺿﻠﲔ ﺩﺭﺟﺔ ﰲ ﻣﺴﺄﻟﺔ ﻭﺍﺣـﺪﺓ ،
ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺺ ﻧﻔﺴﻪ ..
) not•yf¤±9$# ÍnÉ‹»yd $t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym ô`ÏB Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur |MRr& ô`ä3ó™$#
) ߉ÅgrB Ÿwur ( öNÎgÎ=ͬ!$oÿw¬ `tãur öNÍkÈ]»yJ÷ƒr& ô`tãur öNÎgÏÿù=yz ô`ÏBur öNÍk‰É‰÷ƒr& Èû÷üt/ .`ÏiB Oßg¨Yu‹Ï?Uy §NèO
] ( úﺍﻷﻋﺮﺍﻑ ٦٤ = [ ١٧ :ﺣﺮﻓﺎﹰ
š ï•Ì 3
©» Å ö d
x N è •t Vs .ø &r
ﺇﻧﻬﺎ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﺗﺼﻮﺭ – ﻣﻦ ﺯﺍﻭﻳﺘﲔ ﻣﺘﻔﺎﺿﻠﺘﲔ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ – ﺗﻮﻋﺪ ﺇﺑﻠﻴﺲ ﺑﺄﻥ
ﻳﻄﻐﻲ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺟﻬﺔ ،ﻭﲢﺬﻳﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﻐﻴﺎﻥ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧـﺮﻯ ..
ﻭﻧﺮﻯ ﺃﻥﱠ ﺫﻟﻚ ﻳﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻫﻮ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻔﺎﺿﻠﲔ ﺩﺭﺟـﺔ ،ﰲ ﻣﺴـﺄﻟﺔ
ﻭﺍﺣﺪﺓ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺺ ﻧﻔﺴﻪ ..
) tûüÏèuHødr& öNä3ZÏB tL©èygy_ ¨bV|øBV{ öNåk÷]ÏB y7yèÎ7s? `yJ©9 ( #Y‘qãmô‰¨B $YBrâäõ‹tB $pk÷]ÏB ólã•÷z$# tA$s%
( ] ﺍﻷﻋﺮﺍﻑ ٥٤ = [ ١٨ :ﺣﺮﻓﺎﹰ
) ÍnÉ‹»yd $t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym ô`ÏB Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒur
ﺭﻛﻦ ﻳﺼﻮﺭ ﻃﺮﺩ ﺇﺑﻠﻴﺲ ﻣﺬﺅﻭﻣﺎﹰ ﻣﺪﺣﻮﺭﺍﹰ ،ﻭﺍﻟﺘﺤﺬﻳﺮ ﺍﻟﻌﺎﻡ ﻟﻠﺒﺸﺮ ﻣﻦ ﺍﺗﺒﺎﻉ ﺇﺑﻠـﻴﺲ ،
ﻭﺭﻛﻦ ﻳﺼﻮﺭ ﺇﺳﻜﺎﻥ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺍﳉﻨﺔ ،ﻭﺍﻟﺘﺤﺬﻳﺮ ﺍﳋﺎﺹ ﳍﻤﺎ ،ﻣﻦ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﻟﺸﺠﺮﺓ
ﺍﶈﻈﻮﺭ ﻋﻠﻴﻬﻤﺎ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻨﻬﺎ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻟﻮﺟﺪﻧﺎ ﻣﺴﺎﺋﻞ ،ﻛﻞﱞ ﻣﻨﻬﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ..
] ( ps Y¨ fﺍﻷﻋﺮﺍﻑ ١٧ = [ ١٩ :ﺣﺮﻓﺎﹰ
y 9ø #$ 7 ã r÷ —y ru M
_ y ô 3
` | R&r ™ ä
) ó #$
ﺣﺮﻓﺎﹰ
] ( ût üHÏ >Í »à© 9#$ `z BÏ $Rt q3ä Ft ùs on •t fﺍﻷﻋﺮﺍﻑ ٣٢ = [ ١٩ :ﺣﺮﻓﺎﹰ ‹ ¤ 9#$ nÍ
y ± É »d ø ?s w
) y $/t •t ) Ÿ ru
ﺣﺮﻓﺎﹰ٣١ = [ ٢٠ : ( ] ﺍﻷﻋﺮﺍﻑût ï$Ï #Î »ƒs :ø #$ `z BÏ $Rt q3ä ?s r÷ &r ûÈ ü÷ 3s =n Bt $Rt q3ä ?s b&r w
H )Î )
ﻟﻨﺠﺪﻫﺎ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ، ﻭﻟﻨﻨﺘﻘﻞ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ
.. ﻧﻔﺴﻪ ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺺ، ﻭﺍﺣﺪﺓ
$tB tA$s%ur $yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9 ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù )
] ( tûïÏ$Î#»sƒø:$# z`ÏB $tRqä3s? ÷rr& Èû÷üs3n=tB $tRqä3s? br& HwÎ) Íot•yf¤±9$# ÍnÉ‹»yd ô`tã $yJä3š/u‘ $yJä38uhtR
ﺣﺮﻓﺎﹰ١٠٢ = [ ٢٠ : ﺍﻷﻋﺮﺍﻑ
$yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù )
= [ ٢٢ : ( ] ﺍﻷﻋﺮﺍﻑÍot•yf¤±9$# $yJä3ù=Ï? `tã $yJä3pk÷Xr& óOs9r& !$yJåk›5u‘ $yJßg1yŠ$tRur ( Ïp¨Ypgø:$# É-u‘ur `ÏB
ﺣﺮﻓﺎﹰ١٠٢
ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧـﺮ ﻣﺘﻨﺎﻇﺮﻭﳒﺪ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻮ ﺭﻛﻦ
.. ﻣﻮﺟﻮﺩ ﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ ﳍﺬﺍ ﺍﻟﻨﺺ
$tB tA$s%ur $yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9 ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù )
tb%x. $yJsù ÇÍÈ šcqè=ͬ!$s% öNèd ÷rr& $¹G»u‹t/ $uZß™ù't/ $yduä!$yÚsù $yg»uZõ3n=÷dr& >ptƒö•s% `ÏiB Nx.ur )
٨٦ = [ ٥ – ٤ : ( ] ﺍﻷﻋﺮﺍﻑût üHÏ >Í »ßs $Z¨ .ä $R¯ )Î #( qþ 9ä $%s b&r w
H )Î $! Zu ™
ß 'ù /t Nd
è äu %! `
y Œø )Î O
ó g
ß 1qu ã
ô Šy
ﺣﺮﻓﹰﺎ
ﻟﺘﺮﺳﻢ ﻟﻨﺎ، ﻋﻦ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥﺩﺭﻫﺎ ﻛﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﺸﻜﻞﹴ ﳎﺮﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﺗﺼﻮ
ﺭ ﺍﳌﺼﲑ ﺍﻟﺬﻱ ﻳﻮﺍﺟﻬـﻪ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮ... ﺣﻘﻴﻘﺔ ﺍﻟﻌﺼﻴﺎﻥ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ
ﻭﺍﻟﺮﻛﻦ.. ﻬﻢ ﻟﻮﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺇﻏﻮﺍﺋﻪﺒﺎﻋ ﻭﺍﺗ، ﺍﻟﺒﺸﺮ ﻧﺘﻴﺠﺔ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ
ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻣﺸﻬﺪﺍﹰ ﻳﺼﻮﺭ ﻭﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺇﻏﻮﺍﺋﻪ ﻵﺩﻡ ﻭﺯﻭﺟﻪ ﺣﱴ ﻳﺒﻌﺪﳘﺎ ﻋﻦ ﺃﻭﺍﻣﺮ
ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺑﺎﻟﺘﺎﱄ ﻧﻴﻠﻬﻤﺎ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﺍﻟﺬﻱ ﻳﺼﻮﺭﻩ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻣﻊ ﺍﻵﻳﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﳘﺎ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣـﻊ ﺭﻛـﻦ
ﺁﺧﺮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﱄ ﳍﺬﺍ ﺍﻟﻨﺺ ..
$tB tA$s%ur $yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9 ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù )
ÇËÉÈ tûïÏ$Î#»sƒø:$# z`ÏB $tRqä3s? ÷rr& Èû÷üs3n=tB $tRqä3s? br& HwÎ) Íot•yf¤±9$# ÍnÉ‹»yd ô`tã $yJä3š/u‘ $yJä38uhtR
) yxn=ô¹r&ur 4’s+¨?$# Ç`yJsù ÓÉL»tƒ#uä ö/ä3ø‹n=tæ tbq•Áà)tƒ öNä3ZÏiB ×@ߙ①öNä3¨Zt•Ï?ù'tƒ $¨BÎ) tPyŠ#uä ûÓÍ_t6»tƒ
y7Í´¯»s9'ré& !$pk÷]tã (#rçŽy9õ3tFó™$#ur $uZÏG»tƒ$t«Î/ (#qç/¤‹x. šúïÏ%©!$#ur ÇÌÎÈ tbqçRt“øts† öNèd Ÿwur öNÍköŽn=tã ì$öqyz Ÿxsù
ﺭﻛﻨﺎﻥ ﻣﺘﻨﺎﻇﺮﺍﻥ ﲤﺎﻣﺎﹰ ﳌﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ،ﻳﺼﻮﺭ ﺭﻛﻨﻬﺎ ﺍﻷﻭﻝ ﻛﻴﻒ ﺃﻥﹼ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻄﻐـﻲ
ﺍﻹﻧﺴﺎﻥ ﻟﻴﺒﻌﺪﻩ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳﺼﻮﺭ ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﺃﻥﱠ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﺮﻳـﺪﻩ
ﻟﻌﺒﺎﺩﻩ ﻭﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻭﺳﻮﺳﺎﺕ ﺍﻟﺸﻴﻄﺎﻥ ،ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﺮﺳـﻞ
ﺍﻟﺬﻳﻦ ﻳﺒﻌﺜﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻳﺼﻮﺭ ﺛﻮﺍﺏ ﻣﻦ ﻳﻠﺘﺰﻡ ﺑﺄﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻘﺎﺏ ﻣﻦ ﻳﻌﺼﻴﻬﺎ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻌﺎﺷﺮﺓ ﻭﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﳘﺎ ﺃﻳﻀﺎﹰ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﰲ ﻣﺴـﺄﻟﺔ
ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ،ﺭﻛﻨﻬﺎ ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
$tB tA$s%ur $yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9 ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù )
ÇËÉÈ tûïÏ$Î#»sƒø:$# z`ÏB $tRqä3s? ÷rr& Èû÷üs3n=tB $tRqä3s? br& HwÎ) Íot•yf¤±9$# ÍnÉ‹»yd ô`tã $yJä3š/u‘ $yJä38uhtR
) óOßgø.Í‘$x©ur š•Î=Å`u‘ur y7Î=ø‹sƒ¿2 NÍköŽn=tã ó=Î=ô_r&ur y7Ï?öq|ÁÎ/ Nåk÷]ÏB |M÷èsÜtGó™$# Ç`tB ø—Ì“øÿtFó™$#ur
}§øŠs9 “ÏŠ$t6Ïã ¨bÎ) ÇÏÍÈ #·‘rã•äî žwÎ) ß`»sÜø‹¤±9$# ãNèd߉Ïètƒ $tBur 4 öNèdô‰Ïãur ω»s9÷rF{$#ur ÉAºuqøBF{$# ’Îû
W ‹2
] ( xﺍﻹﺳﺮﺍﺀ ١٢٧ = [ ٦٥ – ٦٤ :ﺣﺮﻓﺎﹰ Å ru 7
† y /nÎ •t /Î
` 4 "s .x ru 4
Ö »Ü
™ s =ù
ß O
ó g
Î Šø =n æ
• t
š 9s
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺧﻄﺎﺑﺎﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻹﺑﻠﻴﺲ ﻟﻌﻨﻪ ﺍﷲ ﺗﻌﺎﱃ ،ﻳﻘﻮﻝ ﻟﻪ ﻓﻴﻪ ﺍﺳـﺘﻔﺰﺯ
ﻣﻦ ﺍﺳﺘﻄﻌﺖ ﻣﻨﻬﻢ ،ﻭﻋﺪﻫﻢ ﻣﺎ ﺷﺌﺖ ،ﻓﺈﻥﱠ ﻋﺒﺎﺩﻱ ﺍﳌﺨﻠﺼﲔ ﻟﻴﺲ ﻟﻚ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻥ ..
ﻭﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻣﺸﻬﺪﺍﹰ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺳﻮﺳﺔ ﻭﻫﺬﺍ ﺍﻟﺘﻮﻋﺪ ﻭﺍﻹﻏﻮﺍﺀ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻫﻲ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴـﺄﻟﺔ ﺭﻛﻨـﻬﺎ
ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ،ﻭﺑﻮﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻣﺘﻨﺎﻇﺮﺓ ﲤﺎﻣﺎﹰ ..
] ( úﺍﻷﻋﺮﺍﻑ ٢٥ = [ ٢١ :ﺣﺮﻓﺎﹰ
š Ï Á
üÛ ` Å »Y¨ 9#$ Ï 9s $J
z J ä 9s ’ToÎ )Î $! J
y 3 ß J
y g ™ y
) y $%s ru
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻣﺸﻬﺪﺍﹰ ﻣﻦ ﺇﻏﻮﺍﺀ ﺇﺑﻠﻴﺲ ﻵﺩﻡ ﻭﺯﻭﺟﻪ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺍﺗﺒﺎﻉ
ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﺒﺸﺮ ﳍﺬﺍ ﺍﻹﻏﻮﺍﺀ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻫﻲ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧـﺮ ﻣﻮﺟـﻮﺩ ﰲ
ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
• ( ] ﻃﻪ ٢٥ = [ ١١٧ :ﺣﺮﻓﺎﹰ Å r÷ “t 9Ï ru 7
_ š y 9© rA ‰
ß ã
‹t #
x »d ) ¨ )Î Pã Šy $«t »¯ ƒt $Zu =ù
y b ) à ùs
] ( úﺍﻷﻋﺮﺍﻑ ٢٥ = [ ٢١ :ﺣﺮﻓﺎﹰ
š Ï Á
üÛ ` Å »Y¨ 9#$ Ï 9s $J
z J ä 9s ’ToÎ )Î $! J
y 3 ß J
y g ™ y
) y $%s ru
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﲢﺬﻳﺮ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻭﺯﻭﺟﻪ ﻣﻦ ﺇﻏﻮﺍﺀ ﺇﺑﻠﻴﺲ ﳍﻤﺎ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ
ﻳﺼﻮﺭ ﻣﺸﻬﺪﺍﹰ ﻣﻦ ﻫﺬﺍ ﺍﻹﻏﻮﺍﺀ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻫﻲ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧـﺮ ﻣﻮﺟـﻮﺩ ﰲ
ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
] ( úﺍﻷﻋﺮﺍﻑ ٢٥ = [ ٢١ :ﺣﺮﻓﺎﹰ
š Ï Á
üÛ ` Å »Y¨ 9#$ Ï 9s $J
z J ä 9s ’ToÎ )Î $! J
y 3 ß J
y g ™ y
) y $%s ru
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﺇﻏﻮﺍﺀ ﺇﺑﻠﻴﺲ ﻵﺩﻡ ﻭﺯﻭﺟﻪ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺍﻟﺘﻮﺑﺔ ﺍﻟﱵ ﺗﻠﻘﹼﺎﻫﺎ
ﺁﺩﻡ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻧﺘﻴﺠﺔ ﺍﺳﺘﺠﺎﺑﺘﻪ ﳍﺬﺍ ﺍﻹﻏﻮﺍﺀ ..
ﻭﳒﺪ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻌﺎﺷﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ،ﺭﻛﻨﻬﺎ
ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ..
) $tB tA$s%ur $yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9 ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù
) ô`tã t,|¡xÿsù Çd`Éfø9$# z`ÏB tb%x. }§ŠÎ=ö/Î) HwÎ) (#ÿr߉yf|¡sù tPyŠKy (#r߉ßÚó™$# Ïps3Í´¯»n=yJù=Ï9 $uZù=è% øŒÎ)ur
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻣﺸﻬﺪﺍﹰ ﻣﻦ ﺇﻏﻮﺍﺀ ﺇﺑﻠﻴﺲ ﻵﺩﻡ ﻭﺯﻭﺟﻪ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜـﺎﱐ ﻳﺼـﻮﺭ
ﻋﺼﻴﺎﻥ ﺇﺑﻠﻴﺲ ﻷﻣﺮ ﺭﺑﻪ ،ﻭﲢﺬﻳﺮ ﺑﲏ ﺁﺩﻡ ﻣﻦ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻐﻮﺍﻳﺘﻪ ﻭﺍﺗﺨﺎﺫﻩ ﻭﺫﺭﻳﺘﻪ ﺃﻭﻟﻴﺎﺀ ﻣﻦ
ﺩﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻌﺎﺷﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻮ ﺭﻛﻦ ﻣﺘﻔﺎﺿﻞﹲ ﺩﺭﺟﺔ ﻣـﻊ
ﺭﻛﻦﹴ ﺁﺧﺮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﱄ ﳍﺬﺍ ﺍﻟﻨﺺ ..
) $tB tA$s%ur $yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9 ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù
)Ÿwur Ïä!$uK¡¡9$# Ü>ºuqö/r& öNçlm; ßx-Gxÿè? Ÿw $pk÷]tã (#rçŽy9õ3tFó™$#ur $uZÏG»tƒ$t«Î/ (#qç/¤‹x. šúïÉ‹©9$# ¨bÎ )
] ( 4 Þﺍﻷﻋﺮﺍﻑ ٨٥ = [ ٤٠ :ﺣﺮﻓﺎﹰ
Å $‹u ƒÏ :ø #$ O
™ dÉ
@ y ’ûÎ
ã J
y gp :ø #$ k
y =Î ƒt Ó
4 L® m
y ps Y¨ f
y 9ø #$ b
t q=è z
ä ‰
ô ƒt
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻣﺸﻬﺪﺍﹰ ﻣﻦ ﻭﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻵﺩﻡ ﻭﺯﻭﺟﻪ ،ﻹﺑﻌﺎﺩﳘﺎ ﻋﻦ ﺍﺗﺒـﺎﻉ
ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﻣﺼﲑ ﻣﻦ ﻻ ﻳﺘﺒﻊ ﺃﻣﺮ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻳﻜـﺬﹼﺏ ﺑﺂﻳﺎﺗـﻪ
ﻭﺍﻟﱵ ﻻ ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ، ﻭﻟﻜﻦ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ، ﻭﻳﺴﺘﻜﱪ ﻋﻨﻬﺎ
.. ﻳﻜﺬﹼﺑﻮﻥ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺴﺘﻜﱪﻭﻥ ﻋﻨﻬﺎ
ﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨـﺎﻇﺮﻳﻦﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻟﺮﺃﻳﻨﺎﻩ ﻣﺴﺄﻟﺔ ﻣﻜﻮ
.. ﲤﺎﻣﺎﹰ
( ] ﺍﻷﻋﺮﺍﻑ$yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9 ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù )
ﺣﺮﻓﺎﹰ٤٣ = [ ٢٠ :
( ] ﺍﻷﻋـÈû÷üs3n=tB $tRqä3s? br& HwÎ) Íot•yf¤±9$# ÍnÉ‹»yd ô`tã $yJä3š/u‘ $yJä38uhtR $tB tA$s%ur )
: ـﺮﺍﻑ
ﺣﺮﻓﺎﹰ٤٣ = [ ٢٠
.. ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻟﺮﺃﻳﻨﺎ ﻋﺪﺓ ﻣﺴﺎﺋﻞ
ﺣﺮﻓﺎﹰ١٥ = [ ١٩ : ( ] ﺍﻷﻋﺮﺍﻑût üHÏ >Í »à© 9#$ `z BÏ $Rt q3ä Ft ùs )
ﺣﺮﻓﺎﹰ١٥ = [ ٢٠ : ` ( ] ﺍﻷﻋﺮﺍﻑß »Üs ‹ø ±
¤ 9#$ $J
y lç ;m ¨ ó qu ùs )
} qu ™
ﺣﺮﻭﻑ١٠ = ( $Jy kå ]÷ ãt “
y ‘Í ¼rã $Bt ) .. ﺣﺮﻭﻑ٩ = ( $J
y lç ;m “ Ï 7ö Šã 9Ï )
y ‰
ﺣﺮﻓﺎﹰ١٦ = ( ût ï$Ï #Î »ƒs :ø #$ `z BÏ $Rt q3ä ?s r÷ &r ) .. ﺣﺮﻓﺎﹰ١٥ = ( ûÈ ü÷ 3s =n Bt $Rt q3ä ?s b&r w
H )Î )
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﺇﱃ ﳎﻤﻮﻉ ﺍﻵﻳﺘﲔ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻟﻮﺟﺪﻧﺎﳘﺎ ﺭﻛﻨﺎﹰ ﻣﺘﻨﺎﻇﺮﺍﹰ ﲤﺎﻣﺎﹰ
.. ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﱄ ﳍﺬﺍ ﺍﻟﻨﺺ، ﻣﻊ ﺭﻛﻦ ﺁﺧﺮ
not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù ÇËÊÈ šúüÏÛÅÁ»¨Y9$# z`ÏJs9 $yJä3s9 ’ÎoTÎ) !$yJßgyJy™$s%ur )
$yJä3pk÷Xr& óOs9r& !$yJåk›5u‘ $yJßg1yŠ$tRur ( Ïp¨Ypgø:$# É-u‘ur `ÏB $yJÍköŽn=tã Èb$xÿÅÁøƒs† $s)ÏÿsÛur $yJåkèEºuäöqy™ $yJçlm; ôNy‰t/
[ ٢٢ – ٢١ : × ( ] ﺍﻷﻋﺮﺍﻑûüÎ7•B Ar߉tã $yJä3s9 z`»sÜø‹¤±9$# ¨bÎ) !$yJä3©9 @è%r&ur Íot•yf¤±9$# $yJä3ù=Ï? `tã
ﺣﺮﻓﺎﹰ١٥٤ =
Nåkâ:•ÅÁtR öNçlé;$oYtƒ y7Í´¯»s9'ré& 4 ÿ¾ÏmÏG»tƒ$t«Î/ z>¤‹x. ÷rr& $¹/É‹x. «!$# ’n?tã 3“uŽtIøù$# Ç`£JÏB ÞOn=øßr& ô`yJsù )
«!$# Âcrߊ `ÏB tbqããô‰s? óOçGYä. $tB tûøïr& (#þqä9$s% öNåktXöq©ùuqtGtƒ $uZè=ߙ①öNåkøEuä!%y` #sŒÎ) #Ó¨Lym ( É=»tGÅ3ø9$# z`ÏiB
ﺣﺮﻓﹰﺎ
ﻦ ﺍﻟﻈﻠﻢ ﻧﺘﻴﺠﺔ ﺍﻓﺘـﺮﺍﺀ ﺍﻟﻜـﺬﺏ ﻋﻠـﻰ ﺍﷲ ﺗﻌـﺎﱃﺭ ﺣﻜﻤﺎﹰ ﻳﺒﻴ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮ..
ﺭ ﻣﺸـﻬﺪﹰﺍﻝ ﻳﺼﻮ ﻭﺍﻟﺮﻛﻦ ﺍﻷﻭ.. ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﱵ ﳛﺼﺪﻫﺎ ﻣﻦ ﻳﻘﻮﻡ ﺑﺬﻟﻚ، ﻭﺍﻟﺘﻜﺬﻳﺐﹺ ﺑﺂﻳﺎﺗﻪ
ﻭﻗﻴﺎﻣﻪ ﺑﺈﻏﻮﺍﺀ ﺁﺩﻡ، ﻦ ﺍﻓﺘﺮﺍﺀ ﺇﺑﻠﻴﺲ ﻭﻛﺬﺑﻪ ﻭﻋﺪﻡ ﺇﻃﺎﻋﺘﻪ ﻷﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃﻭﲡﺮﺑﺔ ﺣﺎﺻﻠﺔ ﺗﺒﻴ
.. ﻭﺯﻭﺟﻪ
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛـﻦ ﺁﺧـﺮ ﰲ
.. ﺔﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺣﻠﻘﺎﺕ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻘﺼ
١٢٠ : ( ] ﻃﻪÏ$ù#èƒø:$# Íot•yfx© 4’n?tã y7—9ߊr& ö@yd ãPyŠ$t«¯»tƒ tA$s% ß`»sÜø‹¤±9$# ÏmøŠs9Î) šZuqó™uqsù )
ﺣﺮﻓﺎﹰ٤٠ = [
= [ ٢٢ : ( ] ﺍﻷﻋﺮﺍﻑ$yJåkèEºuäöqy™ $yJçlm; ôNy‰t/ not•yf¤±9$# $s%#sŒ $£Jn=sù 4 9‘rá•äóÎ/ $yJßg9©9y‰sù )
ﺣﺮﻓﺎﹰ٤٠
.. ﺓ ﻣﺴﺎﺋﻞﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ﻟﻮﺟﺪﻧﺎ ﻋﺪ
( ] ﺍﻷﻋـLt ì)É Ft ¡
٣٥ = [ ١٦ : ـﺮﺍﻑ ó Kã 9ø #$ 7
y Û Å N
s ºŽu À ö lç ;m b
¨ ‰
y èã %ø {
V ‘ZÏ Ko ƒ÷ qu î
ø &r $! J
y 6Î ùs A
t $%s )
ﺣﺮﻓﺎﹰ
ﺣﺮﻓﺎﹰ٣٥ = [ ٢٢ : ( ] ﺍﻷﻋﺮﺍﻑoÍ •t f ¤ 9#$ $J
y ± ä =ù ?Ï `ã
y 3 t $J ä kp X÷ &r O
y 3 ó 9s &r $! J
y kå 5› ‘u $J ß 1Šy $Rt ru )
y g
ﺣﺮﻓﺎﹰ٢٢ = ( oÍ •t f ¤ 9#$ $J
y ± ä =ù ?Ï `ã
y 3 t $J ä kp X÷ &r O
y 3 ó 9s &r )
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﻟﻮﺟﺪﻧﺎﻫﺎ ﺭﻛﻨﺎﹰ ﻣﺘﻨﺎﻇﺮﺍﹰ ﲤﺎﻣـﺎﹰ ﻣـﻊ..
.. ﺫﺍﺗﻪﺭﻛﻦﹴ ﺁﺧﺮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺺ
ÍnÉ‹»yd $t/t•ø)s? Ÿwur $yJçFø¤Ï© ß]ø‹ym ô`ÏB Ÿxä3sù sp¨Yyfø9$# y7ã_÷ry—ur |MRr& ô`ä3ó™$# ãPyŠ$t«¯»tƒur )
ﺣﺮﻓﺎﹰ٥٣ = [ ١٩ : ( ] ﺍﻷﻋﺮﺍﻑon •t f ¤ 9#$
y ±
] ( z`ƒÎŽÅ£»y‚ø9$# z`ÏB ¨ûsðqä3uZs9 $oYôJymö•s?ur $uZs9 ö•Ïÿøós? óO©9 bÎ)ur $uZ|¡àÿRr& !$oY÷Hs>sß $uZ-/u‘ Ÿw$s% )
ﺣﺮﻓﺎﹰ٥٣ = [ ٢٣ : ﺍﻷﻋﺮﺍﻑ
ﻭﺍﻟﺮﻛﻦ، ﺔﻨﻪ ﺍﷲ ﺗﻌﺎﱃ ﻵﺩﻡ ﻭﺯﻭﺟﻪ ﰲ ﺍﳉﻨﺭ ﺍﳌﻨﻬﺞ ﺍﻟﺴﻠﻴﻢ ﺍﻟﺬﻱ ﺑﻴﻝ ﻳﺼﻮﺍﻟﺮﻛﻦ ﺍﻷﻭ
ﻭﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻣﻦ، ﺬﺍ ﺍﳌﻨﻬﺞ ﺭ ﺍﻋﺘﺮﺍﻑ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﺑﺎﻟﻈﻠﻢ ﻧﺘﻴﺠﺔ ﻋﺪﻡ ﺍﻻﻟﺘﺰﺍﻡﺍﻟﺜﺎﱐ ﻳﺼﻮ
.. ﺍﷲ ﺗﻌﺎﱃ
ﻣﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻣﻊ ﺭﻛـﻦ ﺁﺧـﺮﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ﻫﻮ ﺭﻛﻦ
.. ﺫﺍﺗﻪﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺺ
] ( z`ƒÎŽÅ£»y‚ø9$# z`ÏB ¨ûsðqä3uZs9 $oYôJymö•s?ur $uZs9 ö•Ïÿøós? óO©9 bÎ)ur $uZ|¡àÿRr& !$oY÷Hs>sß $uZ-/u‘ )
ﺣﺮﻓﺎﹰ٤٩ = [ ٢٣ : ﺍﻷﻋﺮﺍﻑ
] ( 4 ׎ö•yz y7Ï9ºsŒ 3“uqø)-G9$# â¨$t7Ï9ur ( $W±„Í‘ur öNä3Ï?ºuäöqy™ “Í‘ºuqム$U™$t7Ï9 ö/ä3ø‹n=tæ $uZø9t“Rr& ô‰s% )
ﺣﺮﻓﺎﹰ٥٠ = [ ٢٦ : ﺍﻷﻋﺮﺍﻑ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﺍﻻﻋﺘﺮﺍﻑ ﺑﻈﻠﻢ ﺍﻟﻨﻔﺲ ،ﻭﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪـﺔ ﻧﺘﻴﺠـﺔ ﻋـﺪﻡ
ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻷﻣﺮ ﺍﻹﳍﻲ ،ﻭﻫﺬﺍ ﻣﺎ ﺃﺩﻯ ﺇﱃ ﺇﻇﻬﺎﺭ ﺍﻟﺴﻮﺀﺓ ،ﻣﺼﻮﺭﺍﹰ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﺰﺍﻭﻳـﺔ
ﺍﻟﱵ ﲣﺺ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ..ﺃﻣﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻓﻴﺼﻮﺭ – ﻣﻦ ﻣﻨﻈﺎﺭ ﻋﻠﻢ ﺍﷲ ﺗﻌـﺎﱃ – ﺍﳌﻨـﻬﺞ
ﺍﻟﺴﻠﻴﻢ ﺍﻟﺬﻱ ﻳﻐﻄﹼﻲ ﻋﻮﺭﺍﺕ ﺑﲏ ﺁﺩﻡ ،ﻭﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﻠﺒﺎﺱ ﺍﻟﺬﻱ ﻳﻮﺍﺭﻱ ﺳـﻮﺀﺍﻢ ،ﻭﺇﱃ
ﻟﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ،ﺣﱴ ﻻ ﻳﻈﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦ ﺁﺧﺮ ﻣﻮﺟﻮﺩ
ﰲ ﺍﻟﻨﺺ ﻧﻔﺴﻪ ..
] ( `z ƒŽÎ £ﺍﻷﻋــﺮﺍﻑ ٣٤ = [ ٢٣ :
‚» Å
` y 9ø #$
z BÏ û
¨ ðs q3
ä Zu 9s $Yo J
ô m
y •ö ?s ru $Zu 9s •ö ÿ
Ï óø ?s O
) ó 9© b)Î ru
ﺣﺮﻓﺎﹰ
ã •t ƒø B
_ ] ( bt qﺍﻷﻋﺮﺍﻑ ٣٤ = [ ٢٥ :ﺣﺮﻓﺎﹰ é $kp ]÷ BÏ ru b
t q?è qJ
ß ?s $g
y ‹ùÏ ru b
t qö ‹u tø B
r $kp ŽùÏ A
) t $%s
ﻭﻟﻨﻨﺘﻘﻞ ﺇﱃ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ،ﻟﻨﺠﺪﻫﺎ ﺃﺣﺪ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ﰲ ﻣﺴﺄﻟﺔ ،ﺭﻛﻨﻬﺎ
ﺍﻟﺜﺎﱐ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﱄ ﳍﺬﺍ ﺍﻟﻨﺺ ..
) ] ( &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9 ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$# tA$s%
ﺍﻷﻋﺮﺍﻑ ٤٧ = [ ٢٤ :ﺣﺮﻓﺎﹰ
) ] ( šcqãBωø)tGó¡o„ Ÿwur ( Zptã$y™ tbrã•Åzù'tGó¡o„ Ÿw öNßgè=y_r& uä!%y` #sŒÎ*sù ( ×@y_r& >p¨Bé& Èe@ä3Ï9ur
ﺍﻷﻋﺮﺍﻑ ٤٧ = [ ٣٤ :ﺣﺮﻓﺎﹰ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻫﺒﻮﻁ ﺍﻟﺒﺸﺮ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻋﺪﻭ ،ﻭﺃﻥﱠ ﳍـﻢ ﰲ ﺍﻷﺭﺽ ﻣﺴـﺘﻘﺮﹰﺍ
ﻭﻣﺘﻌﺎﹰ ﺇﱃ ﺣﲔ ..ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺒﻴﻦ ﺃﻥﱠ ﻫﺬﺍ ﺍﳌﺴﺘﻘﺮ ﻭﺍﳌﺘﺎﻉ ﻟﻜﻞﹼ ﺃﻣﺔ ﻟﻪ ﺃﺟـﻞ ﻻ ﻳﺘـﺄﺧﺮ
ﺳﺎﻋﺔ ﻭﻻ ﻳﺘﻘﺪﻡ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻲ ﺭﻛﻦ ﻣﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻣﻊ ﺭﻛـﻦ
ﺁﺧﺮ ،ﻣﻮﺟﻮﺩ ﰲ ﺣﻠﻘﺔ ﺃﹸﺧﺮﻯ ﻣﻦ ﺣﻠﻘﺎﺕ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ..
) ] ( &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9 ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$# tA$s%
ﺍﻷﻋﺮﺍﻑ ٤٧ = [ ٢٤ :ﺣﺮﻓﺎﹰ
) ] ( “W‰èd ÓÍh_ÏiB Nà6¨Zt•Ï?ù'tƒ $¨BÎ*sù ( Ar߉tã CÙ÷èt7Ï9 öNä3àÒ÷èt/ ( $Jè‹ÏHsd $yg÷YÏB $sÜÎ7÷d$# tA$s%
ﺍﻷﻋﺮﺍﻑ ٤٧ = [ ٢٤ :ﺣﺮﻓﺎﹰ
) ] ( tbrã•ä3ô±s? $¨B Wx‹Î=s% 3 |·ÍŠ»yètB $pkŽÏù öNä3s9 $uZù=yèy_ur ÇÚö‘F{$# ’Îû öNà6»¨Z©3tB ô‰s)s9ur
ﺍﻷﻋﺮﺍﻑ ٤٦ = [ ١٠ :ﺣﺮﻓﺎﹰ
ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳍﺒﻮﻁ ﺇﱃ ﺍﻷﺭﺽ ،ﻭﺟﻌﻠـﻬﺎ ﻟـﺒﲏ ﺁﺩﻡ
ﻣﺴﺘﻘﺮﺍﹰ ﻭﻣﺘﺎﻋﺎﹰ ﺇﱃ ﺣﲔ ،ﻭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭﻫﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﲤﻜـﲔ ﺑـﲏ ﺁﺩﻡ ﰲ ﺍﻷﺭﺽ ،
ﻭﺍﻣﺘﻨﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺑﺬﻟﻚ ،ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻗﻠﻴﻼﹰ ﻣﺎ ﻳﺸﻜﺮﻭﻥ ..
ﻭﻧﺮﻯ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛـﻦﹴ ﺁﺧـﺮ ،
ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺺ ﺫﺍﺗﻪ ..
¡ ] ( Lt ì)É Ftﺍﻷﻋﺮﺍﻑ ٢١ = [ ١٦ :ﺣﺮﻓﺎﹰ
ó Kã 9ø #$ 7
y Û Å N
s ºŽu À ö lç ;m b
¨ ‰
{ y èã %ø
) V
] ( ( rA ‰ß ãt Ùﺍﻷﻋﺮﺍﻑ ٢١ = [ ٢٤ :ﺣﺮﻓﺎﹰ
C è÷ 7t 9Ï /ö 3
ä Ò
à è÷ /t #( qÜ
ä 7Î d
÷ #$ A
) t $%s
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺘﲔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ ﻭﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ﳘﺎ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦ ﺁﺧﺮ
ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺴﺎﺑﻖ ﳍﺬﺍ ﺍﻟﻨﺺ ..
) ÇËÌÈ z`ƒÎŽÅ£»y‚ø9$# z`ÏB ¨ûsðqä3uZs9 $oYôJymö•s?ur $uZs9 ö•Ïÿøós? óO©9 bÎ)ur $uZ|¡àÿRr& !$oY÷Hs>sß $uZ-/u‘ Ÿw$s%
] ( &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9 ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$# tA$s%ﺍﻷﻋﺮﺍﻑ
١٠٠ = [ ٢٤ – ٢٣ :ﺣﺮﻓﺎﹰ
) tbqßJÎ=ôàtƒ $uZÏG»tƒ$t«Î/ (#qçR%x. $yJÎ/ Nåk|¦àÿRr& (#ÿrã•Å¡yz tûïÏ%©!$# y7Í´¯»s9'ré'sù ¼çmãYƒÎ—ºuqtB ôM¤ÿyz ô`tBur
] ( tbrã•ä3ô±s? $¨B Wx‹Î=s% 3 |·ÍŠ»yètB $pkŽÏù öNä3s9 $uZù=yèy_ur ÇÚö‘F{$# ’Îû öNà6»¨Z©3tB ô‰s)s9ur ÇÒÈ
ÇËÌÈ z`ƒÎŽÅ£»y‚ø9$# z`ÏB ¨ûsðqä3uZs9 $oYôJymö•s?ur $uZs9 ö•Ïÿøós? óO©9 bÎ)ur $uZ|¡àÿRr& !$oY÷Hs>sß $uZ-/u‘ Ÿw$s% )
$pkŽÏù tA$s% ÇËÍÈ &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9 ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$# tA$s%
ã •t ƒø B
ﺣﺮﻓﺎﹰ١٣٤ = [ ٢٥ – ٢٣ : ( ] ﺍﻷﻋﺮﺍﻑbt q_ é $kp ]÷ BÏ ru b
t q?è qJ
ß ?s $g
y ‹ùÏ ru b
t qö ‹u tø B
r
$yJåk÷]tã äíÍ”\tƒ Ïp¨Zyfø9$# z`ÏiB Nä3÷ƒuqt/r& ylt•÷zr& !$yJx. ß`»sÜø‹¤±9$# ãNà6¨Yt^ÏFøÿtƒ Ÿw tPyŠ#uä ûÓÍ_t6»tƒ )
$uZù=yèy_ $¯RÎ) 3 öNåktX÷rt•s? Ÿw ß]ø‹ym ô`ÏB ¼çmè=‹Î6s%ur uqèd öNä31t•tƒ ¼çm¯RÎ) 3 !$yJÍkÌEºuäöqy™ $yJßgtƒÎŽã•Ï9 $yJåky•$t7Ï9
ﻭﻳﺬﻛﹼﺮﻫﻢ ﺑـﺈﻏﻮﺍﺀ، ﺎﹰ ﻟﺒﲏ ﺁﺩﻡ ﻣﻦ ﺃﻥ ﻳﻔﺘﻨﻬﻢ ﺍﻟﺸﻴﻄﺎﻥﺭ ﲢﺬﻳﺮﺍﹰ ﻋﺎﻣﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮ
، ﺒﻌﻮﻥ ﺍﳌﻨـﻬﺞ ﺍﻹﳍـﻲ ﻭﺃﻥﱠ ﺍﻟﺸﻴﻄﺎﻥ ﻭﱄﹼ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﻭﻻ ﻳﺘ، ﺍﻟﺸﻴﻄﺎﻥ ﻵﺩﻡ ﻭﺯﻭﺟﻪ
ﺭﻝ ﻓﻴﺼـﻮﺎ ﺍﻟﺮﻛﻦ ﺍﻷﻭ ﺃﻣ.. ﺔ ﺍﻟﱵ ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﺍﻟﺒﺸﺮ ﺇﱃ ﻫﺬﻩ ﺍﳌﺴﺎﻟﺔﻭﺫﻟﻚ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﻌﺎﻣ
ﻠﻘﻰﺔ ﺍﻟﱵ ﻳ ﻭﺫﻟﻚ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﳋﺎﺻ، ﺒﺎﻋﻪ ﻭﻧﺘﻴﺠﺔ ﻋﺪﻡ ﺍﺗ، ﺬﺍ ﺍﳊﻜﻢ ﺎﹰ ﻳﺮﺗﺒﻂﻣﺸﻬﺪﺍﹰ ﺧﺎﺻ
.. ﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺯﻭﺟﻪﻣﻨﻬﺎ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻗﺼ
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺘﲔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ ﻭﺍﳋﺎﻣﺴﺔ ﻋﺸﺮﺓ ﳘﺎ ﺭﻛﻦ ﻣﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻣﻊ ﺭﻛﻦ
.. ﻫﻮ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ، ﺁﺧﺮ
ÇËÍÈ &ûüÏm 4’n<Î) ìì»tFtBur @•s)tGó¡ãB ÇÚö‘F{$# ’Îû ö/ä3s9ur ( Ar߉tã CÙ÷èt7Ï9 ö/ä3àÒ÷èt/ (#qäÜÎ7÷d$# tA$s% )
ã •t ƒø B
ﺣﺮﻓﺎﹰ٨١ = [ ٢٥ – ٢٤ : ( ] ﺍﻷﻋﺮﺍﻑbt q_ é $kp ]÷ BÏ ru b
t q?è qJ
ß ?s $g
y ‹ùÏ ru b
t qö ‹u tø B
r $kp ŽùÏ A
t $%s
y7Ï9ºsŒ 3“uqø)-G9$# â¨$t7Ï9ur ( $W±„Í‘ur öNä3Ï?ºuäöqy™ “Í‘ºuqム$U™$t7Ï9 ö/ä3ø‹n=tæ $uZø9t“Rr& ô‰s% tPyŠ#uä ûÓÍ_t6»tƒ )
ﻯ ﺇﱃ ﻭﺍﻟﺬﻱ ﺃﺩ، ﺭ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺯﺍﻭﻳﺔ ﻧﺘﻴﺠﺔ ﻋﺼﻴﺎﻥ ﺍﻷﻣﺮ ﺍﻹﳍﻲﻝ ﻳﺼﻮﺍﻟﺮﻛﻦ ﺍﻷﻭ
ﺒﺎﻋـﻪﺭﻫﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺇﻋﻄﺎﺀ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻭﺍﻷﻣﺮ ﺑﺎﺗﺎ ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻓﻴﺼﻮ ﺃﻣ.. ﺔﺍﳍﺒﻮﻁ ﻣﻦ ﺍﳉﻨ
.. ﺔﺑﻌﺪ ﺍﳍﺒﻮﻁ ﻣﻦ ﺍﳉﻨ
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ﻫﻮ ﺭﻛﻦ ﻣﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧـﺮ
ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻨﺺ ﺫﺍﺗﻪ ..
) ] ( $yJÎgÏ?ºuäöqy™ `ÏB $yJåk÷]tã y“Í‘¼ãr $tB $yJçlm; y“ωö7ãŠÏ9 ß`»sÜø‹¤±9$# $yJçlm; }¨uqó™uqsù
ﺍﻷﻋﺮﺍﻑ ٤٣ = [ ٢٠ :ﺣﺮﻓﺎﹰ
) ] ( 3“uqø)-G9$# â¨$t7Ï9ur ( $W±„Í‘ur öNä3Ï?ºuäöqy™ “Í‘ºuqム$U™$t7Ï9 ö/ä3ø‹n=tæ $uZø9t“Rr& ô‰s%ﺍﻷﻋﺮﺍﻑ :
٤٤ = [ ٢٦ﺣﺮﻓﺎﹰ
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻳﺼﻮﺭ ﺣﻜﻤﺎﹰ ﻋﺎﻣﺎﹰ ﻟﺒﲏ ﺁﺩﻡ ،ﻭﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﲣﺎﻃﺐ ﲨﻴﻊ ﺑـﲏ ﺁﺩﻡ ،
ﻣﺒﻴﻨﺎﹰ ﻟﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ﺍﻟﺬﻱ ﻳﻐﻄﹼﻲ ﻋﻮﺭﺍﻢ ﺍﳊﺴﻴﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ ..ﺃﻣﺎ ﺍﻟﺮﻛﻦ ﺍﻷﻭﻝ ﻓﻬﻮ ﻳﺼـﻮﺭ
ﻣﺸﻬﺪﺍﹰ ﺧﺎﺻﺎﹰ – ﻭﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﺗﺼﻮﺭ ﻗﺼﺔ ﺁﺩﻡ ﻭﺯﻭﺟﻪ ﰲ ﺍﳉﻨـﺔ – ﻳﺒـﻴﻦ ﻭﺳﻮﺳـﺔ
ﺍﻟﺸﻴﻄﺎﻥ ﳍﻤﺎ ﺪﻑ ﺇﻇﻬﺎﺭ ﻫﺬﻩ ﺍﻟﻌﻮﺭﺍﺕ ،ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻨﻬﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﺍﻟﺬﻱ ﻳﺼـﻮﺭﻩ
ﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﺑﺸﻜﻞﹴ ﻋﺎﻡ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ﻫﻲ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛﻦﹴ ﺁﺧﺮ ﻣﻮﺟـﻮﺩ ﰲ
ﺍﻟﻨﺺ ﺫﺍﺗﻪ ..
) y7Ï9ºsŒ 3“uqø)-G9$# â¨$t7Ï9ur ( $W±„Í‘ur öNä3Ï?ºuäöqy™ “Í‘ºuqム$U™$t7Ï9 ö/ä3ø‹n=tæ $uZø9t“Rr& ô‰s% tPyŠ#uä ûÓÍ_t6»tƒ
) $yJåk÷]tã äíÍ”\tƒ Ïp¨Zyfø9$# z`ÏiB Nä3÷ƒuqt/r& ylt•÷zr& !$yJx. ß`»sÜø‹¤±9$# ãNà6¨Yt^ÏFøÿtƒ Ÿw tPyŠ#uä ûÓÍ_t6»tƒ
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ ﻟﺮﺃﻳﻨﺎﻫﺎ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣﻦ ﺭﻛﻨﲔ ﻣﺘﻨﺎﻇﺮﻳﻦ ﲤﺎﻣﺎﹰ ..
) ] ( ( $W±„Í‘ur öNä3Ï?ºuäöqy™ “Í‘ºuqム$U™$t7Ï9 ö/ä3ø‹n=tæ $uZø9t“Rr& ô‰s% tPyŠ#uä ûÓÍ_t6»tƒﺍﻷﻋﺮﺍﻑ [ ٢٦ :
= ٤٠ﺣﺮﻓﺎﹰ
) ] ( tbrã•©.¤‹tƒ óOßg¯=yès9 «!$# ÏM»tƒ#uä ô`ÏB š•Ï9ºsŒ 4 ׎ö•yz y7Ï9ºsŒ 3“uqø)-G9$# â¨$t7Ï9urﺍﻷﻋﺮﺍﻑ :
٤٠ = [ ٢٦ﺣﺮﻓﺎﹰ
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﻛﻞﱢ ﺭﻛﻦﹴ ﻣﻦ ﺭﻛﲏ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﺮﺃﻳﻨﺎ ﻓﻴﻪ ﻣﺴﺄﻟﺔ ﻣﻜﻮﻧﺔ ﻣـﻦ ﺭﻛـﻨﲔ
ﻣﺘﻨﺎﻇﺮﻳﻦ ..
( ] ﺍﻷﻋﺮﺍﻑ ٢٠ = [ ٢٦ :ﺣﺮﻓﺎﹰ /ö 3
ä ‹ø =n æ
t $Zu 9ø “t R&r ‰
ô %s Pt Šy #äu Ó
û _Í 6t »ƒt )
] ( ( $±ﺍﻷﻋﺮﺍﻑ ٢٠ = [ ٢٦ :ﺣﺮﻓﺎﹰ
W „‘Í ru N
ö 3
™ ä ?Ï ºäu qö
™y “‘Í ºqu ƒã $
) U $7t 9Ï
..ﻭﻟﻨﻨﺘﻘﻞ ﻋﻠﻰ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ﻭﺍﻷﺧﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺺ ..ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺍﻻﺭﺗﺒﺎﻃـﺎﺕ
ﺍﻟﱵ ﺗﺮﺑﻄﻬﺎ ﻭﺗﺮﺑﻂ ﺃﺟﺰﺍﺀً ﻣﻨﻬﺎ ﻣﻊ ﺃﺭﻛﺎﻥ ﺃﹸﺧﺮﻯ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ..
ﻭﻟﻮ ﻧﻈﺮﻧﺎ ﰲ ﺩﺍﺧﻠﻬﺎ ﻟﺮﺃﻳﻨﺎ ﻋﺪﺓ ﻣﺴﺎﺋﻞ ..
ﺣﺮﻓﺎﹰ٣٥ = ( pÏ Z¨ f
y 9ø #$ `
z BiÏ N3
ä ƒ÷ qu /t &r l ÷ &r $! J
y •t z ß »Ü
y .x ` s ‹ø ±
¤ 9#$ N
ã 6
à Y¨ ^t FÏ ÿ
ø ƒt w
Ÿ )
ﺣﺮﻓﺎﹰ٣٤ = ( bt qZã BÏ s÷ ƒã w
Ÿ û Ï #© 9Ï äu $! ‹u 9Ï r÷ &r û
t ï% Ï »Šu ±
t üÜ ¤ 9#$ $Zu =ù èy _
y $R¯ )Î )
ﺣﺮﻭﻑ٧ = ( 3 $! Jy kÍ EÌ ºäu qö ™
y ) .. ﺣﺮﻭﻑ٧ = ( $J ß ƒt ŽÎ •ã 9Ï )
y g
ﺣﺮﻓﺎﹰ٢٩ = ( 3 Nö kå Xt r÷ •t ?s w ß ‹ø m
Ÿ ] ô BÏ ¼mç =è ‹6Î %s ru qu d
y ` è N
ö 3
ä 1•t ƒt ¼mç R¯ )Î )
، ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ﻫﻮ ﺭﻛﻦ ﻣﺘﻔﺎﺿﻞ ﺩﺭﺟﺔ ﻣﻊ ﺭﻛﻦ ﺁﺧﺮ
.. ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﱄ ﳍﺬﺍ ﺍﻟﻨﺺ
$yJåk÷]tã äíÍ”\tƒ Ïp¨Zyfø9$# z`ÏiB Nä3÷ƒuqt/r& ylt•÷zr& !$yJx. ß`»sÜø‹¤±9$# ãNà6¨Yt^ÏFøÿtƒ Ÿw tPyŠ#uä ûÓÍ_t6»tƒ )
: ( ] ﺍﻷﻋﺮﺍﻑ3 öNåktX÷rt•s? Ÿw ß]ø‹ym ô`ÏB ¼çmè=‹Î6s%ur uqèd öNä31t•tƒ ¼çm¯RÎ) 3 !$yJÍkÌEºuäöqy™ $yJßgtƒÎŽã•Ï9 $yJåky•$t7Ï9
ﺣﺮﻓﺎﹰ١٠١ = [ ٢٧
Ÿwur Ïä!$uK¡¡9$# Ü>ºuqö/r& öNçlm; ßx-Gxÿè? Ÿw $pk÷]tã (#rçŽy9õ3tFó™$#ur $uZÏG»tƒ$t«Î/ (#qç/¤‹x. šúïÉ‹©9$# ¨bÎ) )
] ( tûüÏBÌ•ôfßJø9$# “Ì“øgwU š•Ï9ºx‹Ÿ2ur 4 ÅÞ$u‹Ïƒø:$# ÉdOy™ ’Îû ã@yJpgø:$# ykÎ=tƒ 4Ó®Lym sp¨Yyfø9$# tbqè=äzô‰tƒ
ﺣﺮﻓﺎﹰ١٠٢ = [ ٤٠ : ﺍﻷﻋﺮﺍﻑ
ﻭﻳﺘﻌﺎﻣﻠﻮﻥ، ﺭﺍﹰ ﺧﻄﺎﺑﺎﹰ ﻣﺒﺎﺷﺮﺍﹰ ﻟﺒﲏ ﺁﺩﻡ ﻭﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﱵ ﻳﻨﻈﺮﻭﻥ ﻣﻨﻬﺎﻝ ﻳﺼﻮﺍﻟﺮﻛﻦ ﺍﻷﻭ
ﻪ ﺍﻟﱵ ﲡﻌﻠﻬﻢ ﻳﻜـﺬﹼﺑﻮﻥ ﻟﺬﻟﻚ ﳛﺬﹼﺭﻫﻢ ﻣﻦ ﺇﻏﻮﺍﺀ ﺇﺑﻠﻴﺲ ﻭﻓﺘﻨﺘ، ﻣﻦ ﺧﻼﳍﺎ ﻣﻊ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ
ﺎ ﺃﻣ.. ﻨﺎﹰ ﳍﻢ ﺃﻥﱠ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺮﺍﻫﻢ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺮﻭﻧﻪ ﻣﺒﻴ، ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺴﺘﻜﱪﻭﻥ ﻋﻨﻬﺎ
ﻨﺎﹰ ﳍﻢ ﺍﳌﺼﲑ ﻣﺒﻴ، ﻭﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻐﻴﺐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ، ﺎﹰ ﺣﻜﻤﺎﹰ ﻋﺎﻣﺭﺍﻟﺮﻛﻦ ﺍﻟﺜﺎﱐ ﻓﻴﺼﻮ
ﻭﺍﳌﺮﺟﻊ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮ ﻣﻦ ﻳﻜﺬﹼﺏ ﺑﺂﻳﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺴﺘﻜﱪ ﻋﻨﻬﺎ ..ﻭﻫﺬﺍ ﺍﻟﺘﻔﺎﺿـﻞ ﻧـﺮﺍﻩ
ﻳﻨﻌﻜﺲ ﰲ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ﺍﻟﻘﺮﺁﱐ ..
ﻭﳒﺪ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ ﻫﻮ ﺭﻛﻦ ﻣﺘﻨﺎﻇﺮ ﲤﺎﻣﺎﹰ ﻣﻊ ﺭﻛـﻦﹴ ﺁﺧـﺮ ،
ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺴﻴﺎﻕ ﺍﻟﺘﺎﱄ ﳍﺬﺍ ﺍﻟﻨﺺ ..
) $yJåk÷]tã äíÍ”\tƒ Ïp¨Zyfø9$# z`ÏiB Nä3÷ƒuqt/r& ylt•÷zr& !$yJx. ß`»sÜø‹¤±9$# ãNà6¨Yt^ÏFøÿtƒ Ÿw tPyŠ#uä ûÓÍ_t6»tƒ
) Ÿxsù yxn=ô¹r&ur 4’s+¨?$# Ç`yJsù ÓÉL»tƒ#uä ö/ä3ø‹n=tæ tbq•Áà)tƒ öNä3ZÏiB ×@ߙ①öNä3¨Zt•Ï?ù'tƒ $¨BÎ) tPyŠ#uä ûÓÍ_t6»tƒ
..ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﳊﻠﻘﺔ ﻣﻦ ﻗﺼﺔ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ،ﻛﻴﻒ ﺃﻥﱠ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁ ﱠ
ﱐ
ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺴﺒﻘﻪ ﻭﺍﻟﺬﻱ ﻳﻠﻴﻪ ،ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻳـﺮﺗﺒﻂ
ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﺍﳊﻠﻘﺎﺕ ﺍﻷُﺧﺮﻯ ﺍﻟﱵ ﺗﺼﻮﺭ ﺍﳌﻮﺿﻮﻉ ﻧﻔﺴﻪ ﰲ ﺳﻮﺭﹴ ﺃﹸﺧﺮﻯ ،ﻭﰲ ﺍﻟﻮﻗﺖ
ﻧﻔﺴﻪ ﺭﺃﻳﻨﺎ ﻛﻢ ﻫﻲ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺑﲔ ﺃﺭﻛﺎﻥ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻮﺟﻮﺩﺓ ﺩﺍﺧﻞ ﻫﺬﺍ ﺍﻟﻨﺺ ..
ﻭﻫﺬﻩ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ﻟﻴﺴﺖ ﻣﻦ ﺑﺎﺏ ﺍﳊﺼﺮ ،ﻓﻠﻜـﻞﹼ ﲨﻠـﺔ ﻭﻟﻜـﻞﹼ ﺁﻳـﺔ
ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻊ ﺃﺭﻛﺎﻥ ﺃﹸﺧﺮﻯ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﻌﻠﻢ ﺣﺪﻭﺩﻫﺎ ﺇﻻﹼ ﺍﷲ ﺗﻌﺎﱃ ..
ﻭﻫﻜﺬﺍ ﻧﺮﻯ ﺃﻥﱠ ﻓﺮﺽ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻌﻴﻨﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺃﻧﻬﺎ ﳚـﺐ ﺃﻥ ﺗﻜـﻮﻥ
ﺭﻛﻨﺎﹰ ﳏﺪﺩﺍﹰ ﻣﻊ ﻋﺒﺎﺭﺓ ﳏﺪﺩﺓ ﰲ ﻣﺴﺄﻟﺔ ﳏﺪﺩﺓ ،ﻭﺃﻥ ﺗﻜﻮﻥ ﻧﺼﺎﹰ ﻳﺼﻮﺭ ﻣﺴﺄﻟﺔ ﳏـﺪﺩﺓ ،ﻭﺃﻥ
ﻳﻄﻠﹶﺐ ﻣﻦ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻥ ﻳﻜﻮﻥ ﻣﻄﺎﺑﻘﺎﹰ ﳍﺬﺍ ﺍﻟﻔﺮﺽ ...ﻧـﺮﻯ ﺃﻥﱠ
ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﳜﻀﻊ ﻷﻫﻮﺍﺀ ﺍﻟﺒﺸﺮ ﻭﲣﻴﻼﻢ ..
ﺇﻥﱠ ﲢﺪﻳﺪ ﺃﺭﻛﺎﻥ ﺍﳌﺴﺎﺋﻞ ،ﻭﻣﺎﻫﻴﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﺗﺼﻮﺭﻫﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺟﻮﻫﺮﻫـﺎ ،
ﻳﻌﻮﺩ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺫﺍﺗﻪ ،ﻭﺣﺴﺐ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ..ﻓﻨﺤﻦ ﺍﻟﺒﺸـﺮ ﻻ
ﳝﻜﻨﻨﺎ ﺍﻹﺣﺎﻃﺔ ﲜﻤﻴﻊ ﺍﳌﺴﺎﺋﻞ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻟﺼﻮﺭ ﻭﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﺃﻱ ﻋﺒﺎﺭﺓ ﻗﺮﺁﻧﻴﺔ ،
ﻭﺇﻥﱠ ﻓﺮﺽ ﺃﻱ ﺗﺼﻮﺭ ﺧﺎﺹ ﻋﻠﻴﻬﺎ ،ﻭﲢﺠﻴﻤﻬﺎ ﺿﻤﻦ ﺇﻃﺎﺭﻩ ،ﻳﻌﲏ ﺃﻧﻬﺎ ﻻ ﲢﻤﻞ ﺇﻻﹼ ﺻﻮﺭﺓ
ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﳓﺎﻭﻝ ﻓﺮﺿﻬﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ..
ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﺺ ﺍﳌﺪﺭﻭﺱ ﰲ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ،ﻛﻴـﻒ ﺃﻥﱠ ﳎﻤـﻮﻉ ﻭﺍﺣـﺪﺍﺕ
ﺍﻟﺘﺼﻮﻳﺮ ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻛﺎﻥ ﻣﻔﺘﺎﺣﺎﹰ ﺍﺳﺘﻄﻌﻨﺎ ﻣﻦ ﺧﻼﻟﻪ ﺭﺅﻳﺔ ﺻﻮﺭ ﻭﺍﺭﺗﺒﺎﻃﺎﺕ ﻋﺪﻳـﺪﺓ
ﻣﻦ ﳎﻤﻮﻋﺔ ﺍﻟﺼﻮﺭ ﻭﺍﳌﻌﺎﱐ ﻭﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﱵ ﲢﻤﻠﻬﺎ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ،ﻭﻛﻴﻒ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺼـﻮﺭ
ﺗﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻣﻄﻠﻘﺎﹰ ﲟﺠﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ..
ﻟﻘﺪ ﰎﱠ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﻨﺺ ﻭﺇﻇﻬﺎﺭ ﺟﺰﺀ ﻣﻦ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻋﺒﺎﺭﺍﺗﻪ ،ﺣﱴ ﻳﻌﻠﻢ ﺍﻟﻘﺎﺭﺉ ﺫﻟﻚ
،ﻭﺣﱴ ﻳﻌﻠﻢ ﺃﻥﱠ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻹﺛﺒﺎﺕ ﺻﺤﺔ ﺃﺑﻌﺎﺩ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ﻫﻲ ﻟﻴﺴﺖ
ﻣﻦ ﺑﺎﺏ ﺍﳊﺼﺮ ،ﻭﻟﻴﺴﺖ ﻣﻦ ﺑﺎﺏ ﺍﳌﺼﺎﺩﻓﺔ ،ﻭﺣﱴ ﻳﺮﻯ ﺟﺰﺀﺍﹰ ﻣﻦ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻟﻌﺪﻳـﺪﺓ
ﻟﻠﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺩﺍﺧﻞ ﺍﻟﻨﺺ ﻭﺧﺎﺭﺟﻪ ،ﻭﺃﻥﱠ ﺫﻟﻚ ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻣﻄﻠﻘﺎﹰ ﻣﻊ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ
ﺗﺼﻮﻳﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ..
ﻭﻫﺬﺍ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎﻩ ﺷﺄﻧﻪ ﺷﺄﻥ ﺃﻱ ﻧﺺ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺇﻥﱠ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﲢﻤﻠﻪ
ﻛﻞﹼ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻭﺑﺸﻜﻞﹴ ﻳﺴﺘﺤﻴﻞ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻠﻪ ..
ﻟﻮ ﺍﺟﺘﻤﻊ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻟﻜﻲ ﻳﻜﺘﺒﻮﺍ ﻛﺘﺎﺑﺎﹰ ،ﳛﻮﻱ ﻓﻴﻤﺎ ﳛﻮﻳﻪ ﳎﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻘﺼـﺺ ،
ﻣﻮﺯﻋﺔ ﰲ ﺣﻠﻘﺎﺕ ،ﻓﻬﻞ ﻳﺘﺼﻮﺭ ﺃﺣﺪ ﺃﻥﱠ ﺑﺎﺳﺘﻄﺎﻋﺘﻬﻢ ﺃﻥ ﻳﺼﻮﺭﻭﺍ ﺣﻠﻘﺔ ﻣﻦ ﺣﻠﻘﺎﺕ ﻗﺼـﺔ
ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ،ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﺭﺃﻳﻨﺎ ﺟﺎﻧﺒﺎﹰ ﻣﻨـﻪ ؟ ..ﻭﻫـﻞ ﻳﺴـﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺮﲰـﻮﺍ
ﺑﺎﳊﺮﻭﻑ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻮﺭ ﺍﻟﱵ ﺭﺃﻳﻨﺎﻫﺎ ؟ ..
ﺍﻟﻌﺠﺰ ﺍﻟﺒﺸﺮﻱ ﻳﺘﺠﻠﹼﻰ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ﺣﻴﻨﻤﺎ ﻧﺮﻯ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﲢﻤﻠـﻬﺎ
ﺫﺍﺕ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ،ﻛﺎﻟﱵ ﺑﻴﻨﺎﻫﺎ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ :ﺇﺣﺪﻯ ﺍﻟﻜﹸﺒﺮ ] ﻣﻌﺠﺰﺓ ﺍﻟﻌﺪﺩ )
( ١٩ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ [ ،ﻭﰲ ﻏﲑﻫﺎ ..ﻓﻘﺪ ﺃﺛﺒﺘﻨﺎ ﺃﻥﱠ ﺍﻹﻧﺲ ﻭﺍﳉـﻦ ﻟـﻮ ﺍﺟﺘﻤﻌـﻮﺍ ﻻ
ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺒﺪﻟﻮﺍ ﺣﺮﻓﺎﹰ ﲝﺮﻑ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺫﻟﻚ ﻭﻓﻖ ﻣﻌﺎﻳﲑ ﺭﻳﺎﺿﻴﺔ ﻻ ﺗﻌﺮﻑ
ﺍﻟﻜﺬﺏ ﻭﺍﳋﺪﺍﻉ ..
..ﻭﻟﻮ ﻋﺪﻧﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﺺ ﻭﻗﺮﺃﻧﺎﻩ ﻣﻦ ﺟﺪﻳﺪ ،ﺩﻭﻥ ﺃﻥ ﻧﻨﺴﻰ ﻣﺎ ﺭﺃﻳﻨﺎﻩ ﻣـﻦ ﺃﺑﻌـﺎﺩ
ﺇﻋﺠﺎﺯﻳﺔ ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ،ﻷﺩﺭﻛﻨﺎ – ﺃﻛﺜﺮ ﻣﻦ ﻗﺒﻞ – ﻛﻢ ﻫﻮ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ
ﻭﺑﲔ ﻛﻼﻡ ﺍﻟﺒﺸﺮ ..
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺣﻲ ، ﻭﻻ ﳛﺪﻩ ﺯﻣﺎﻥﹲ ﻭﻻ ﻣﻜﺎﻥ ،ﻓﻬﻮ ﻳﺼﻒ ﻭﻳﺼﻮﺭ ﲨﻴﻊ ﺍﳌﺴﺎﺋﻞ
ﻋﱪ ﺻﻮﺭﹴ ﺣﻴﺔ ﳎﺮﺩﺓ ﻋﻦ ﺍﻟﺰﻣﻦ ،ﻳﺮﺍﻫﺎ ﻛﻞﹼ ﺟﻴﻞ ﺑﺸﻜﻞﹴ ﻳﺘﻨﺎﺳﺐ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﱵ ﻳﻌـﻴﺶ
ﻓﻴﻬﺎ ،ﻭﺣﱴ ﰲ ﺍﳉﻴﻞ ﻧﻔﺴﻪ ﻓﺈﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﺼﻮﺭ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻟﻜﻞﱢ ﳎﺘﻤﻊ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ
ﺍﻟﱵ ﻳﻌﻠﻤﻬﺎ ﻭﻳﻨﻈﺮ ﻣﻦ ﺧﻼﳍﺎ ﻫﺬﺍ ﺍﺘﻤﻊ ..
ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲢﺪﻯ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻮﺍ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ..
tbqè?ù'tƒ Ÿw Èb#uäö•à)ø9$# #x‹»yd È@÷VÏJÎ/ (#qè?ù'tƒ br& #’n?tã •`Éfø9$#ur ߧRM}$# ÏMyèyJtGô_$# ÈûÈõ©9 @è% )
] ( #ZŽ•Îgsß <Ù÷èt7Ï9 öNåkÝÕ÷èt/ šc%x. öqs9ur ¾Ï&Î#÷WÏJÎ/ﺍﻹﺳﺮﺍﺀ [ ٨٨ :
ﻭﻫﺬﺍ ﺍﻟﺘﺤﺪﻱ ﻗﺎﺋﻢ ﻣﻨﺬ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﱃ ﺍﻷﺭﺽ ﻭﺣﺘﻰ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ..
ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﻟﻌﻠﻮﻡ ﺗﺘﻄﻮﺭ ﻭﺍﻟﺘﺤﺪﻱ ﻗﺎﺋﻢ ...ﻭﺗﻄﻮﺭ ﺍﳊﻀﺎﺭﺍﺕ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﺭﺗﻘﺎﺀ ﺍﻹﻧﺴﺎﻥ
ﰲ ﻓﻬﻤﻪ ﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻮﻥ ،ﻛﻞﹼ ﺫﻟﻚ ﳚﻌﻞ ﺍﻟﺘﺤﺪﻱ ﺃﻛﺜﺮ ﺇﳊﺎﺣﺎﹰ ﻭﺃﻛﺜﺮ ﻭﺿﻮﺣﺎﹰ ،
ﻓﺎﻛﺘﺸﺎﻑ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﻟﻜﻮﻧﻴﺔ ﻣﻦ ﺟﻬﺔ ،ﻭﺭﺅﻳﺔ ﲪﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﳍﺎ ﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ،
ﻳﻌﻄﻲ ﺩﻟﻴﻼﹰ ﻳﺘﺒﻴﻦ ﺍﻟﺒﺸﺮ ﻣﻦ ﺧﻼﻟﻪ ﺃﻥﹼ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺣﻖ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ..
™É#õ3tƒ öNs9urr& 3 ‘,ptø:$# çm¯Rr& öNßgs9 tû¨üt7oKtƒ 4Ó®Lym öNÍkŦàÿRr& þ’Îûur É-$sùFy$# ’Îû $uZÏF»tƒ#uä óOÎgƒÎŽã\y )
] ( Íky- &äóÓx« Èe@ä. 4’n?tã ¼çm¯Rr& y7În/t•Î/ﻓﺼﻠﺖ [ ٥٣ :
ﻫﻨﺎﻙ ﻭﺟﻬﺎﻥ ﻟﺘﻄﻮﺭ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴﺎ ،ﻭﺟﻪ ﺧﲑ ،ﻭﻭﺟﻪ ﺷﺮ ،ﻭﻫﺬﺍ ﺍﻟﺘﻄﻮﺭ
ﺇﺫﺍ ﺧﺮﺝ ﻋﻦ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻦ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﺑﻴﻨﻬﺎ ،ﻓﺈﻥﱠ ﺍﻟﺪﻣﺎﺭ ﻫﻮ ﺍﻟﻨﺘﻴﺠﺔ ،ﻭﻣﺎ
ﺍﻷﺳﻠﺤﺔ ﺍﻟﻔﺘﺎﻛﺔ ﻭﺍﳊﺮﻭﺏ ﻭﺍﳌﺂﺳﻲ ﺍﻟﱵ ﻧﺮﺍﻫﺎ ﻭﺍﻟﻔﺴﺎﺩ ﺍﻟﺬﻱ ﳊﻖ ﺑﺎﻟﻄﺒﻴﻌﺔ ،ﺇﻻﹼ ﺩﻟﻴﻞ
ﻋﻠﻰ ﺫﻟﻚ ..
“Ï%©!$# uÙ÷èt/ Nßgs)ƒÉ‹ã‹Ï9 Ĩ$¨Z9$# “ω÷ƒr& ôMt6|¡x. $yJÎ/ Ì•óst7ø9$#ur ÎhŽy9ø9$# ’Îû ߊ$|¡xÿø9$# t•ygsß )
] ( tbqãèÅ_ö•tƒ öNßg¯=yès9 (#qè=ÏHxåﺍﻟﺮﻭﻡ [ ٤١ :
ﺇﻥﱠ ﺃﻱ ﺇﻧﺴﺎﻥ ﺳﻠﻴﻢ ﺍﻟﻌﻘﻞ ،ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻟﻐﺘﻪ ﻭﻋﻘﻴﺪﺗﻪ ،ﻟﻮ ﻧﻈﺮ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ
ﻧﻈﺮﺓﹰ ﳎﺮﺩﺓﹰ ﺑﻌﻴﺪﺓﹰ ﻋﻦ ﻭﺳﻮﺳﺎﺕ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ،ﻟﻮﺟﺪ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ
ﺍﳌﺴﺘﺤﻴﻞ ﺃﻥ ﻳﻜﻮﻥ ﻛﻼﻣﺎﹰ ﻟﺒﺸﺮ ،ﻭﻻ ﺑﺄﻱ ﺷﻜﻞﹴ ﻣﻦ ﺍﻷﺷﻜﺎﻝ ..
ﻫﻞ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺼﻮﺭ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺃﻥﱠ ﺑﺸﺮﺍﹰ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺆﻟﹼﻒ
ﻛﺘﺎﺑﺎﹰ ﻣﺆﻟﹼﻔﺎﹰ ﻣﻦ ﺍﳊﺮﻭﻑ ﺫﺍﺎ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺍﻟﺒﺸﺮ ،ﻣﺮﺗﺒﺔ ﻭﻣﻌﺪﻭﺩﺓ ،ﲝﻴﺚ ﻟﻮ ﺃﺧﺬﻧﺎ
ﺣﺮﻓﺎﹰ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻟﻮﺟﺪﻧﺎﻩ :
ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﺟﻨﺴﻪ ﻣﻦ ﺍﳊﺮﻭﻑ ،ﲝﻴﺚ ﻳﺴﺘﺤﻴﻞ ﺗﺒﺪﻳﻠﻪ ﺃﻭ ﺣﺬﻓﻪ ﺃﻭ
ﺯﻳﺎﺩﺓ ﺣﺮﻑ ﺁﺧﺮ ﻣﻦ ﺟﻨﺴﻪ ) ﻭﻫﺬﺍ ﻣﺎ ﺑﻴﻨﺎﻩ ﺑﺸﻜﻞﹴ ﻛﺎﻣﻞ ﰲ ﺍﻟﻨﻈﺮﻳﺔ ﺍﳋﺎﻣﺴﺔ :ﺇﺣﺪﻯ
ﺍﻟﻜﹸﺒﺮ ،ﻭﻏﲑﻫﺎ ( ..
ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻫﻮ ﺟﺰﺀ ﻣﻨﻬﺎ ،ﺇﺫ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻫﻲ
ﺍﻷُﺧﺮﻯ ﻣﻌﺪﻭﺩﺓ ﻭﳏﺴﻮﺑﺔ ،ﲝﻴﺚ ﻳﺼﻒ ﳎﻤﻮﻉ ﻭﺭﻭﺩﻫﺎ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻘﺮﻭﺀ )
ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ﺣﻘﻴﻘﺔﹶ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺗﺼﻔﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ) ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻨﺸﻮﺭ ( ،
ﻭﲝﻴﺚ ﻳﺮﺗﺒﻂ ﳎﻤﻮﻉ ﻭﺭﻭﺩﻫﺎ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻛﺎﻣﻼﹰ ﻣﻊ ﳎﻤﻮﻉ ﻭﺭﻭﺩ ﻧﻈﲑﺍﺎ ﰲ ﻛﺎﻣﻞ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ..
ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺕ ﺍﻟﻨﺺ ،ﻭﺍﻟﱵ ﺗﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ
ﺣﻘﻴﻘﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﱵ ﻳﺼﻔﻬﺎ ﻫﺬﺍ ﺍﻟﻨﺺ ..
ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﳎﻤﻮﻉ ﻛﻠﻤﺎﺕ ﻧﺺ ﺁﺧﺮ ﺃﻭ ﺃﻛﺜﺮ ،ﻭﺑﺸﻜﻞﹴ ﻣﻄﻠﻖ
ﻳﺘﻌﻠﹼﻖ ﲟﺠﻤﻮﻉ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺮﺗﺒﻂ ﲜﻮﻫﺮ ﻫﺬﺍ ﺍﻟﻨﺺ ﻭﺭﻭﺣﻪ ..
ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﺭﺳﻢ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻫﻮ ﺟﺰﺀٌ ﻣﻨﻬﺎ ،ﲝﻴﺚ ﺗﺼﻒ ﻫﺬﻩ
ﺍﻟﻜﻠﻤﺔ ﻭﺗﺼﻮﺭ ﺍﻟﺸﻲﺀ ﺃﻭ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﺴﻤﻴﻪ ،ﻭﺻﻔﺎﹰ ﻭﺗﺼﻮﻳﺮﺍﹰ ﻣﺘﻄﺎﺑﻘﲔ ﲤﺎﻣﺎﹰ ﻣﻊ ﺣﻘﻴﻘﺔ
ﻭﺟﻮﺩﻩ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ،ﻭﺃﻳﻀﺎﹰ ﺑﺸﻜﻞﹴ ﻳﺘﻨﺎﺳﺐ ﻣﻊ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﶈﻴﻂ ﺬﻩ ﺍﻟﻜﻠﻤﺔ ..
ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﺍﳉﻤﻠﺔ ﺍﻟﱵ ﻫﻮ ﺟﺰﺀ ﻣﻨﻬﺎ ،ﻓﻬﻮ ﻭﺍﺣﺪﺓ ﺗﺼﻮﻳﺮ ﳍﺬﻩ
ﺍﳉﻤﻠﺔ ،ﻭﺑﺸﻜﻞﹴ ﻣﻄﻠﻖﹴ ﻳﺮﺗﺒﻂ ﲜﻮﻫﺮﻫﺎ ﻭﺭﻭﺣﻬﺎ ..
ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﺍﻟﺮﻗﻢ ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﳎﻤﻮﻉ ﻭﺍﺣﺪﺍﺕ ﺗﺼﻮﻳﺮ ﺍﻟﻨﺺ ،ﻓﻬﺬﺍ
ﺍﻟﺮﻗﻢ ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﻣﺎﻫﻴﺔ ﺍﳊﺪﺙ ﺍﻟﺬﻱ ﻳﺼﻮﺭﻩ ﻫﺬﺍ ﺍﻟﻨﺺ ..
ﻳﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻣﻊ ﳎﻤﻮﻋﺔ ﻛﺜﲑﺓ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ،ﻓﻬﻮ ﻳﺪﺧﻞ ﰲ ﻣﻌﺎﺩﻻﺕ
ﺍﻟﺘﺼﻮﻳﺮ ﺍﳌﻄﻠﻖ ﺍﻟﱵ ﺗﺮﺳﻢ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺨﺘﻠﻔﺔ ،ﻭﻓﻖ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﺍﶈﻴﻂ ،ﻭﻭﻓﻖ
ﺍﳊﻠﻘﺎﺕ ﺍﻷُﺧﺮﻯ ﺍﻟﱵ ﺗﺼﻮﺭ ﻣﻮﺿﻮﻉ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ..
ﻟﻪ ﻣﻦ ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﻷﺑﻌﺎﺩ ﺍﻟﻜﺜﲑﺓﹸ ﺍﻟﱵ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﱵ ﱂ ﺗﺘﻌﺮﺽ ﺇﻟﻴﻬﺎ
ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ..
ﻭﻣﻊ ﻛﻞﹼ ﺫﻟﻚ ،ﻓﻬﺬﻩ ﺍﻷﺑﻌﺎﺩ ﻣﺘﺪﺍﺧﻠﺔ ،ﺳﻮﺍﺀ ﰲ ﺍﳉﺎﻧﺐ ﺍﻹﻋﺠﺎﺯﻱ ﺍﳌﻌﺮﻭﺽ
ﰲ ﻫﺬﻩ ﺍﻟﻨﻈﺮﻳﺔ ،ﺃﻡ ﰲ ﻏﲑﻫﺎ ..
ﻓﻬﻞ ﻳﺘﺼﻮﺭ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺃﻥﱠ ﺑﺸﺮﺍﹰ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﺆﻟﹼﻒ ﻛﺘﺎﺑﺎﹰ ﻭﻓﻖ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ
ﺭﺃﻳﻨﺎﻫﺎ ،ﻭﺩﻭﻥ ﺃﻥ ﻳﻌﻠﻦ – ﰲ ﺟﻴﻠﻪ – ﻋﻨﻬﺎ ،ﺗﺎﺭﻛﺎﹰ ﻫﺬﻩ ﺍﻷﺑﻌﺎﺩ ﺍﻹﻋﺠﺎﺯﻳﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ
ﻛﺘﺎﺑﻪ ،ﻟﻴﺘﻢ ﺍﻛﺘﺸﺎﻓﻬﺎ ﺑﻌﺪ ﻗﺮﻭﻥ ﻣﻦ ﺍﻟﺰﻣﻦ ؟ ..
ﻣﻦ ﻫﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺪﺭﻙ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﳌﹸﻘﺴﻢ ﺑﻪ ﻭﺍﳌﹸﻘﺴﻢ ﻋﻠﻴﻪ ﰲ ﺍﻟﻘﺴﻢ ﺍﶈﻤﻮﻝ ﰲ
ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ ..
* ¼çm¯RÎ) ÇÐÏÈ íOŠÏàtã tbqßJn=÷ès? öq©9 ÒO|¡s)s9 ¼çm¯RÎ)ur ÇÐÎÈ ÏQqàf‘Z9$# ÆìÏ%ºuqyJÎ/ ÞOÅ¡ø%é& Ixsù )
Éb>§‘ `ÏiB ×@ƒÍ”\s? ÇÐÒÈ tbrã•£gsÜßJø9$# žwÎ) ÿ¼çm•¡yJtƒ žw ÇÐÑÈ 5bqãZõ3¨B 5=»tGÏ. ’Îû ÇÐÐÈ ×LqÌ•x. ×b#uäö•à)s9
] ( tûüÏHs>»yèø9$#ﺍﻟﻮﺍﻗﻌﺔ [ ٨٠ – ٧٥ :
ﻓﻜﻤﺎ ﺃﻥﱠ ﻣﻮﺍﻗﻊ ﺍﻟﻨﺠﻮﻡ ﳏﺴﻮﺑﺔ ﺑﺪﻗﹼﺔ ﻣﻄﻠﻘﺔ ،ﲝﻴﺚ ﺃﻧﻪ ﻟﻮ ﺧﺮﺝ ﳒﻢ ﻣﻦ ﻫﺬﻩ
ﺍﳌﻨﻈﻮﻣﺔ ،ﺃﻭ ﺩﺧﻞ ﳒﻢ ﺇﻟﻴﻬﺎ ،ﺃﻭ ﺑﺪﻝ ﳒﻢ ﺑﺂﺧﺮ ،ﻻﺧﺘﻠﺖ ﺍﻟﻨﻮﺍﻣﻴﺲ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ
* tbqßJn=÷ès? öq©9 ÒO|¡s)s9 ¼çm¯RÎ)ur ÇÐÎÈ ÏQqàf‘Z9$# ÆìÏ%ºuqyJÎ/ ÞOÅ¡ø%é& Ixsù ﺍﳌﻨﺸﻮﺭ ) ﺍﻟﻜﻮﻥ ( ) ..
( ..ﻛﺬﻟﻚ ﻓﺈﻥﱠ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻮﺿﻮﻋﺔ ﲝﻜﻤﺔ ﻣﻄﻠﻘﺔ ،ﲝﻴﺚ ﻟﻮ íOŠÏàtã
ﺣﺬﻑ ﺣﺮﻑ ،ﺃﻭ ﺯﻳﺪ ،ﺃﻭ ﺑﺪﻝ ﺑﺂﺧﺮ ،ﻻﺧﺘﻠﹼﺖ ﺍﻟﻨﻮﺍﻣﻴﺲ ﺍﳌﻄﻠﻘﺔ ﺍﻟﱵ ﳛﻤﻠﻬﺎ ﻛﺘﺎﺏ
ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻘﺮﻭﺀ ) ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ( ..
ﻭﺃﺧﲑﺍﹰ ..ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﻧﺪﺍﺀٌ ﻷﻫﻞ ﺍﻷﺭﺽ ﲨﻴﻌﺎﹰ ،ﲟﺨﺘﻠﻒ ﻟﻐﺎﻢ ﻭﻣﻌﺘﻘﺪﺍﻢ
،ﻟﻠﻨﻈﺮ ﰲ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ،ﻭﻟﻠﻨﻈﺮ ﰲ ﲢﺪﻱ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺒﺸﺮ ،ﻭﻭﻗﻮﻓﻬﻢ
ﻋﺎﺟﺰﻳﻦ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﺘﺤﺪﻱ ..ﻭﺑﻌﺪ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﰲ ﺫﻟﻚ ،ﻭﻳﺘﻴﻘﹼﻨﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ،ﺑﻌﺪ
ﺫﻟﻚ ،ﻓﺈﻥﱠ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﻧﺪﺍﺀ ﳍﻢ ﻟﻠﺴﲑ ﰲ ﻣﻨﻬﺞ ﺍﷲ ﺗﻌﺎﱃ ،ﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﻷﻫﻞ ﺍﻷﺭﺽ
ﲨﻴﻌﺎﹰ ،ﻧﻮﺭﺍﹰ ﻳﻀﻲﺀ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ،ﻭﻃﺮﻳﻘﺎﹰ ﻟﻠﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ..
٧ ........................................................................................ ﺍﳌﻘﺪﻣﺔ
ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻘﺮﻭﺀ ﻭﻛﺘﺎﺑﻪ ﺍﳌﻨﺸﻮﺭ ١٧ ...............................................
ﺗﻨﺎﻇﺮ ﻭﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ٤٣ ....................................................
ﺗﻌﺪﺍﺩ ﻭﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ٧١ ...................................................
ﺗﻨﺎﻇﺮ ﺃﺭﻛﺎﻥ ﺍﳌﺴﺎﺋﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ٨٩ ......................
ﺗﺼﻮﻳﺮ ﻭﺍﺣﺪﺍﺕ ﺍﻟﻮﺻﻒ ﻭﺍﻟﺘﺴﻤﻴﺔ ١٢١ ................................................
ﺍﳊﺮﻑ ﺍﳌﺮﺳﻮﻡ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ١٦١ .................................................
ﺗﻨﺎﻇﺮ ﺃﺭﻛﺎﻥ ﺍﳌﺴﺎﺋﻞ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ١٧٩ .................................
ﺗﻌﺪﺍﺩ ﻭﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ٢٦٣ .............................................................
ﺍﻻﺭﺗﺒﺎﻃﺎﺕ ﺍﳌﺘﻌﺪﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻮﺍﺣﺪﺍﺕ ﺍﻟﺘﺼﻮﻳﺮ ٢٨٣ .................................
ﺍﳋﺎﲤﺔ ٣٣١ .....................................................................................
ﺍﻟﻔﻬﺮﺱ ٣٣٥ ...................................................................................
www.thekr.net
adnan@thekr.net