‫ﺯﻭﺍﻝ ﺇﺳﺮﺍﺋﻴﻞ‬

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‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫‪٢‬‬
‫ﺯﻭﺍﻝ ﺇﺳﺮﺍﺋﻴﻞ‬

‫‪٢٠٢٢‬ﻡ‬
‫ﻧﺒﻮﺀﺓ‬
‫ﺃﻡ‬
‫ﺻُﺪﻑ ﺭﻗﻤّﻴﺔ‬

‫ﺑﺴّﺎﻡ ﻬﻧﺎﺩ ﺟﺮّﺍﺭ‬

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‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪١٤١٥‬ﻫـ ‪١٩٩٥ -‬ﻡ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪ ١٤١٧‬ﻫـ ‪١٩٩٦ -‬ﻡ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ‪ ١٤٢٣‬ﻫـ‪ ٢٠٠٢ -‬ﻡ‬

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 ‫ﺇﻬﻧﺎ ﻣﻼﺣﻈﺎﺕ‬

‫ﻟﻌﻠﻨﺎ ﻧﻌﻴﺪ ﺍﻟﻨﻈﺮ ﰲ ﺩﺭﺍﺳﺔ ﺍﻟﺘﺎﺭﻳﺦ‬

‫ﻫﻞ ﻫﻨﺎﻙ ﻗﺎﻧﻮﻥ ﳛﻜﻢ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻓﻖ ﻣﻌﺎﺩﻻﺕ ﺭﻳﺎﺿّﻴﺔ‬

‫ﺷﺎﻣﻠﺔ ؟!‬

‫‪٥‬‬
 ‫اﻋﺘﺬار‬

‫ﻧﻀﺠﺖ ﻓﻜﺮﺓ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﹸﻗﺒْﻴﻞ ﻋﻤﻠﻴﺔ ﺍﻹﺑﻌﺎﺩ‪ ،‬ﺍﻟـﱵ ﻧﻔﹼـﺬﻬﺗﺎ‬

‫ﺇﺳﺮﺍﺋﻴﻞ ﺑﺘﺎﺭﻳﺦ ‪١٩٩٢/١٢/١٨‬ﻡ‪ .‬ﺇﻻ ﺃﻧﲏ ﲤﻜﻨﺖ ﻣﻦ ﺗﺪﻭﻳﻨـﻬﺎ ﰲ‬
‫ﺃﺭﺽ ﺍﳌﻨﻔﻰ‪ ،‬ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﻗﺮﻳﺔ ﻣﺮﺝ ﺍﻟﺰﻫﻮﺭ ﰲ ﺍﳉﻨﻮﺏ ﺍﻟﻠﺒﻨﺎﱐ‪ .‬ﻟـﺬﺍ‬
‫ﱂ ﺃﲤﻜﹼﻦ ﻣﻦ ﲢﻘﻴﻖ ﺷﻜﻠﻴﺎﺕ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﳌﺼﺎﺩﺭ ﻭﺍﳌﺮﺍﺟﻊ‪ ،‬ﺇﻻ ﻣـﺎ‬
‫ﺗﻴﺴﺮ ﱄ ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺍﻟﻘﻔﺮ‪.‬‬

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 ‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﻴﻢ‬

‫ﹶﻓِﺈﺫﹶﺍ ﺟَﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵ ِﺧ َﺮ ِﺓ ﻟِﻴَﺴُﻮﺀُﻭﺍ ﻭُﺟُﻮﻫَﻜﹸﻢْ َﻭِﻟَﻴ ْﺪﺧُﻠﹸﻮﺍ‬

‫ﺠ َﺪ ﹶﻛﻤَﺎ َﺩ َﺧﻠﹸﻮ ُﻩ ﹶﺃ ﱠﻭ ﹶﻝ َﻣ ﱠﺮ ٍﺓ َﻭِﻟﻴَُﺘﱢﺒﺮُﻭﺍ ﻣَﺎ َﻋ ﹶﻠﻮْﺍ‬
‫ﺴِ‬
‫ﺍﹾﻟ َﻤ ْ‬
‫َﺗ ْﺘﺒِﲑﺍ ً‬

‫]ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻵﻳﺔ‪[٧:‬‬

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 ‫ﻣﻘﺪّﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬

‫ﻛﺎﻧﺖ ﺍﻟﺒﺪﺍﻳﺔ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻌﺎﻡ ‪١٩٩٢‬ﻡ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻔﻜﺮﺓ ﺟﺪﻳﺪﺓ‬

‫ﻭﻏﺮﻳﺒﺔ‪ .‬ﻭﻻ ﺷﻚ ﺃﻧّﻪ ﻣﺴﻠﻚ ﱂ ُﻳﺴﻠﻚ ﻣﻦ ﻗﺒﻞ‪ ١،‬ﻭﻻ ﻳﻘﺎﺱ ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻭﻻ‬
‫ﻳﻘﺎﺱ ﻏﲑ ُﻩ ﻋﻠﻴﻪ‪ .‬ﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺍﻷﻣﺮ ﻣﻔﺎﺟﺄﺓ ﻟﻜﻞ ﻣﻦ ﲰﻌﻪ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻣﻔﺎﺟﺄﺓ‬
‫ﻟﻨﺎ ﻗﺒﻞ ﻏﲑﻧﺎ‪ .‬ﻭﻗﺒﻞ ﻧﻀﻮﺝ ﺍﻟﺒﺤﺚ ﻛﺎﻥ ﺍﻹﺑﻌﺎﺩ ﺇﱃ ﻣﺮﺝ ﺍﻟﺰﻫﻮﺭ‪ ،‬ﰲ ﺍﳉﻨﻮﺏ‬
‫ﺍﻟﻠﺒﻨﺎﱐ‪ .‬ﻭﻫﻨﺎﻙ ﻛﺎﻥ ﺍﻟﻘﺮﺍﺭ ﺑﺘﺪﻭﻳﻦ ﺍﻟﺒﺤﺚ؛ ﻓﻜﺎﻥ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻭُﺭَﻳﻘﺎﺕ ﻻ ﺗﺰﻳﺪ‬
‫ﻋﻦ ﻋﺸﺮﻳﻦ ﺻﻔﺤﺔ‪ ،‬ﺍﻧﺘﺸﺮﺕ ﺑﲔ ﺍﻟﻨﺎﺱ ﻛﺎﻟﻨﺎﺭ ﰲ ﺍﳍﺸﻴﻢ‪ ٢،‬ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ‬
‫ﻣﺴﺘﻐﺮﺑﺎ؛ ﻓﻤﻨﻬﺠﻴّﺔ ﺍﻟﺒﺤﺚ ﱂ ُﺗﻌﻬﺪ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻭﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻷﺻﻞ ﻣﺜﲑ‬
‫ﺚ ﰲ ﻛﺘﺎﺏ‪ ،‬ﻓﻜﺎﻥ ﺗﺪﻭﻳﻨﻪ ﻋﻠﻰ ﻋﺠﻞ‪،‬‬ ‫ﻟﻼﻫﺘﻤﺎﻡ‪ .‬ﹼﰒ ﺑﺪﺍ ﻟﻨﺎ ﺃﻥ ُﻧﺨﺮﺝ ﺍﻟﺒﺤ ﹶ‬
‫ﻗﺒﻞ ﺭﺟﻮﻋﻨﺎ ﺇﱃ ﺍﻟﻮﻃﻦ‪ ،‬ﻟﺬﺍ ﱂ ﻳﺘﻴﺴّﺮ ﻟﻨﺎ ﺃﻥ ﻧﺸﺮﻑ ﻋﻠﻰ ﺍﻟﻄﺒﺎﻋﺔ‪ .‬ﺃﻣّﺎ ﺍﻟﻄﺒﻌﺔ‬
‫ﳊﻘﺖ ﻣﻦ ﻏﲑ ﺇﻋﺎﺩ ٍﺓ ﻟﻠﺼﻴﺎﻏﺔ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻓﻜﺎﻧﺖ ﺯﻳﺎﺩﺍﺕ ﹸﺃ ِ‬
‫ﻭﻳﺒﻘﻰ ﺍﻟﻘﻠ ُﻢ ﻋﺎﺟﺰﹰﺍ ﻋﻦ ﺇﻳﺼﺎﻝ ﺍﻟﻔﻜﺮﺓ؛ ﻓﻘﺪ ﻻﺣﻈﻨﺎ ﺗﻔﺎﻭﺗﺎﹰ ﻛﺒﲑﹰﺍ ﰲ‬
‫ﺭﺩﻭﺩ ﻓﻌﻞ ﻣﻦ ﻳﻘﺮﺃ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻣﻦ ﻳﺴﺘﻤﻊ ﺇﱃ ﺍﶈﺎﺿﺮﺓ‪ ،‬ﻟﺬﺍ ﳒﺪ ﺃ ﹼﻥ ﺃﺷ ّﺪ ﺍﻟﻨﺎﺱ‬

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‫ﻫﺬﺍ ﻃﺒﻌﹰﺎ ﰲ ﺣﺪﻭﺩ ﻋﻠﻤﻨﺎ‪ ،‬ﺃﻣّﺎ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﻌﺪﺩﻳّﺔ ﺍﻟﺒﺴﻴﻄﺔ‪ ،‬ﻓﻮﺭﺩ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺸﻰﺀ ﺍﻟﻘﻠﻴﻞ‪.‬‬
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‫ﻻ ﺗﻘﻮﻡ ﺍﳊﺠّﺔ ﺑﺎﻟﻜﺜﺮﺓ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﻔﻜﺮﺓ‪.‬‬

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 ‫ﺡ ﻟﻠﻜﺘﺎﺏ‪ .‬ﻣﻦ‬ ‫ﲢﻤﺴﹰﺎ ﻟﻠﻔﻜﺮﺓ ﻫﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺗﻴﺴّﺮ ﳍﻢ ﺃﻥ ﻳﺴﺘﻤﻌﻮﺍ ﺇﱃ ﺷﺮ ٍ‬
‫ﻫﻨﺎ ﺟﺎﺀﺕ ﻓﻜﺮﺓ ﺇﻋﺎﺩﺕ ﺻﻴﺎﻏﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﰲ ﳏﺎﻭﻟﺔ ﻟﺘﺒﺴﻴﻄﻪ‪ ،‬ﻭﺗﻘﺮﻳﺒﻪ‪،‬‬
‫ﻭﺗﺒﻮﻳﺒﻪ؛ ﻓﻜﺎﻥ ﺍﳊﺬﻑ ﻭﺍﻹﺿﺎﻓﺔ‪ ،‬ﻭﺍﻻﻋﺘﻨﺎﺀ ﺑﺎﻟﺸّﻜﻠﻴّﺎﺕ‪ .‬ﻭﺇﻧّﺎ ﻟﻨﺮﺟﻮ ﺃﻥ ﻧﻜﻮﻥ‬
‫ﻗﺪ ﳒﺤﻨﺎ ﰲ ﺫﻟﻚ‪ ،‬ﻭﺇ ﹾﻥ ﻛﻨﺎ ﻟﻨﺸﻌﺮ ﺑﻌﺪﻡ ﺍﻟﺮﺿﻰ ﻋﻤّﺎ ُﻳﻘﺪّﻣﻪ ﺍﻟﻜﺘﺎﺏ ﰲ ﻣﻘﺎﺑﻞ‬
‫ﺍﶈﺎﺿﺮﺓ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﻋﺴﺎﻧﺎ ﺃ ﹾﻥ ﻧﻔﻌﻞ ؟!‬
‫ﻻ ﺃﻛﺘﻢ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺃﻧّﻪ ﻭﺑﻌﺪ ﺗﻄﻮّﺭ ﺍﻟ ّﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﺪﺩﻳّﺔ ﻟﺪﻳﻨﺎ‪ ،‬ﻭﺑﻌﺪ‬
‫ﺃﻥ ﺃﺧﺮﺟﻨﺎ ﻛﺘﺎﺏ‪ ) :‬ﻭﻟﺘﻌﻠﻤﻮﺍ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻭﺍﳊﺴﺎﺏ ‪ ( ٣٠٩‬ﻭﻛﺬﻟﻚ‬
‫ﻛﺘﺎﺏ ) ﺍﳌﻴﺰﺍﻥ ‪ ٤٥٦‬ﲝﻮﺙ ﰲ ﺍﻟﻌﺪﺩ ﺍﻟﻘﺮﺁﱐ ( ﺑﺪﺃﻧﺎ ﻧﺸﻌﺮ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‬
‫ﻻ ﻳﻌﻄﻲ ﺍﻟﻔﻜﺮﺓ ﺣﻘﹼﻬﺎ‪ .‬ﻭﻟﻌﻠﹼﻨﺎ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻧﺼﺪﺭ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻼﺛﺔ ﰲ ﳎﻠ ٍﺪ‬
‫ﻭﺍﺣﺪ‪ .‬ﻭﺣﱴ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﳝﻜﻦ ﻟﻠﻘﺎﺭﺉ ﺃﻥ ﻳﻄﺎﻟﻊ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﰲ ﺍﻟﺼﻔﺤﺔ‬
‫ﺍﻹﻟﻜﺘﺮﻭﻧﻴّﺔ ﳌﺮﻛﺰ ﻧﻮﻥ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴّﺔ‪www.noon-cqs.org :‬‬
‫ﻧﺘﻴﺠﺔ ﻟﻠﺨﻠﻂ ﺑﲔ ﺍﻟﺒﺤﻮﺙ ﺍﳉﺎﺩّﺓ ﰲ ﺍﻟﻌﺪﺩ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﺍﻟﺒﺤﻮﺙ ﺍﳌﻔﺘﻘﺮﺓ‬
‫ﺴﻠﻴﻤﺔ‪ ،‬ﺑﺪﺃﻧﺎ ﻧﻠﻤﺲ ﻭﺟﻮﺩ ﺑﻌﺾ ﺍﳌﻌﺎﺭﺿﺎﺕ ﻟﻘﻀﻴّﺔ ﺍﻹﻋﺠﺎﺯ‬ ‫ﺇﱃ ﺍﳌﻨﻬﺠﻴّﺔ ﺍﻟ ّ‬
‫ﺍﻟﻌﺪﺩﻱ‪ ،‬ﻭﻫﺬﺍ ﺃﻣ ٌﺮ ﻣﺘﻮﻗﹼﻊ‪ ،‬ﻷ ﹼﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻭﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ‬
‫ﻳﺄﺧﺬ ﺍﻟﻨﺎﺱ ِﺣﺬﺭﻫﻢ ﻣﻦ ﻛ ﹼﻞ ﺟﺪﻳﺪ‪ ،‬ﺣﱴ ﻳﻄﻤﺌﻨﻮﺍ ﺇﱃ ﺳﻼﻣﺔ ﺍﳌﻮﻗﻒ‪ .‬ﻭﻧﺮﻯ‬
‫ﺃ ﹼﻥ ﺫﻟﻚ ﻣﻦ ﻭﺍﺟﺒﻨﺎ‪ ،‬ﻭﻻ ﻧﻠﻮﻡ ﺍﻟﻐﲑ ﻋﻠﻰ ﻣﻮﺍﻗﻔﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﻟﻨﺎ ﺃﻥ ﻧﺘﻤﻨّﻰ ﻋﻠﻰ‬
‫ﺍﳌﺨﻠﺼﲔ ﻣﻨﻬﻢ ﺃﻥ ﻳﺪﺭﺳﻮﺍ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺣﱴ ﺗﻜﻮﻥ ﻣﻮﺍﻗﻔﻬﻢ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺃﺳﺲ‬
‫ﺳﻠﻴﻤﺔ ﻭﻣﻨﻬﺠﻴّﺔ‪ .‬ﻭﳍﻢ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻜﻮﻥ ﺃ ّﻭﻝ ﺍﻟﺮﺍﺟﻌﲔ ﺇﱃ ﺍﳊ ّﻖ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺼﻴﺖ‪ ،‬ﻭﻟﺪﻳﻪ ﻣﻨﻬﺠﻴّﺔ ﺳﻮﻳّﺔ ﰲ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺒﺤﺚ‪،‬‬ ‫ُﺳﺌﻞ ﻋﺎﱂ ﺫﺍﺋ ُﻊ ﺍﻟ ﱢ‬
‫ﻭﻛﺘﺒﻪ ﲤﻸ ﺍﻷﺳﻮﺍﻕ‪ ،‬ﻭﻧﻨﺼﺢ ﺍﻟﻨﺎﺱ ﺑﺎﻗﺘﻨﺎﺋﻬﺎ‪ ،‬ﻋﻦ ﺭﺃﻳﻪ ﰲ ﻣﺴﺄﻟﺔ ﺍﻹﻋﺠﺎﺯ‬

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‫ﺍﻟﻌﺪﺩﻱ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﻗﻀﻴّﺔ ﺍﻟﻌﺪﺩ ‪ .١٩‬ﻓﺴﺎﺭﻉ ﺇﱃ ﺭﻓﺾ ﺍﻟﻔﻜﺮﺓ‪،‬‬
‫ﻼ ﻳﺆﻳّﺪ ﻣﻮﻗﻔﻪ ﻓﻘﺎﻝ‪ :‬ﺇﻧّﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺇ ﹼﻥ "ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ"‬
‫ﻭﻗﺪّﻡ ﺩﻟﻴ ﹰ‬
‫ﺗﺴﻌﺔ ﻋﺸﺮ ﺣﺮﻓﹰﺎ‪ .‬ﻭﺃﺿﺎﻑ‪ :‬ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪ .‬ﹼﰒ ﺑﲔ ﻣﻮﺿﻊ ﺍﳋﻄﺄ ﰲ‬
‫ﺍﻟﻘﻮﻝ‪ .‬ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ ﻧﻌﻢ‪ ،‬ﺣﱴ ﻳﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺃﻥ ﻻﻋﺼﻤﺔ ﻟﺒﺸﺮ‪ ،‬ﺑﻞ ﺇ ﹼﻥ‬
‫ﻋﺼﻤﺔ ﺍﻟﺮﺳﻞ ﻛﺎﻧﺖ ﻣﻦ ﺃﺟﻞ ﺍﻟﺮﺳﺎﻻﺕ‪٣.‬ﻭﺣﺪﺙ ﺃ ﹾﻥ ﻛﺎﻥ ﻟﻨﺎ ﻣﺸﺎﺭﻛﺔ ﰲ‬
‫ﻓﻀﺎﺋﻴّﺔ ﻋﺮﺑﻴّﺔ‪ ،‬ﺗﻨﺎﻗﺶ ﻛﺘﺎﺑﻨﺎ ﻫﺬﺍ‪ ،‬ﻭﺗﺼﺪّﻯ ﻟﻨﺎ ﻋﺎﳌﺎﻥ ﺟﻠﻴﻼﻥ‪ ،‬ﻣﺎ ﻟﺒﺜﺎ ﺃﻥ ﻻﻧﺎ‪.‬‬
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‫ﺖ ﺃ ﹼﻥ ﺍﻟﺮﻓﺾ ﻻﻳﻘﻮﻡ ﻋﻠﻰ ﺩﻟﻴﻞ‪ ،‬ﻓﺴﺄﻟﺖ ﺍﳌﺘﺸﺪﺩ ﻣﻨﻬﻤﺎ‪ :‬ﻫﻞ ﻗﺮﺃ َ‬ ‫ﻭﻻﺣﻈ ُ‬
‫ﺖ ﺃﺧﹰﺎ ﻳﻈﻬﺮ ﻋﻠﻴﻪ‬ ‫ﺕ ﺑﺎﳊﺮﺝ‪ ،‬ﻷﻧﲏ ﹶﺃﺣﺮﺟ ُ‬ ‫ﺍﻟﻜﺘﺎﺏ ؟ ﻓﻘﺎﻝ ﻻ!! ﻓﺸﻌﺮ ُ‬
‫ﺍﻟﺼّﺪﻕ‪ ،‬ﻭﻟﻜﻨّﻪ ﺿﺤﻴّﺔ ﺍﳌﻼﺑﺴﺎﺕ‪ .‬ﻭﺇّﻧﻨﺎ ﻟﻌﻠﻰ ﻗﻨﺎﻋﺔ ﺑﺄ ﹼﻥ ﺃﻛﺜﺮ ﺍﻟﺮﺍﻓﻀﲔ ﳌﺴﺄﻟﺔ‬
‫ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ ﻫﻢ ﻣﻦ ﺍﳌﺨﻠﺼﲔ‪ ،‬ﺍﳌﺸﻔﻘﲔ ﻋﻠﻰ ﺍﻷﻣّﺔ ﺃﻥ ﻳﻐﺘﺎﳍﺎ ﺍﻻﳓﺮﺍﻑ‪.‬‬
‫ﻭﰲ ﺍﳌﻘﺎﺑﻞ ﳓﻦ ﻋﻠﻰ ﻳﻘﲔ ﺑﺄ ﹼﻥ ﻗﻀﻴّﺔ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ ﺳﺘﻔﺮﺽ ﻧﻔﺴﻬﺎ ﻋﻠﻰ‬
‫ﺍﳉﻤﻴﻊ‪ ،‬ﻷﻧّﻨﺎ ﻧﻌﺮﻑ ﺿﺨﺎﻣﺔ ﺍﳌﻌﻄﻴﺎﺕ‪ ،‬ﻭﺍﻟﻘﻀﻴّﺔ ﺍﺳﺘﻘﺮﺍﺋﻴّﺔ‪ ،‬ﻭﻧﻨـﺰﻩ ﺍﻟﻘﺮﺁﻥ‬
‫ﺼﺪﻓﺔ‪ .‬ﺃﻣّﺎ ﺍﻟﻘﻮ ﹸﻝ ﺑﺄ ﹼﻥ ﻣﺎ ِﺟﺌﻨﺎ ﺑﻪ ﱂ ﻳﻘﻞ‬
‫ﺍﻟﻜﺮﱘ ﺃﻥ ﻳﺮﺩ ﻓﻴﻪ ﺷﻲﺀ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟ ّ‬
‫ﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﻓﻬﻮ ﻗﻮﻝ ﰲ ﺭﺃﻳﻨﺎ ﺻﺤﻴﺢ‪ ،‬ﻛﻴﻒ ﻻ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ‬ ‫ﺑﻪ ﺃﺣﺪ ﻣﻦ ﺍﻟ ّ‬
‫ﺍﻟﻜﺮﱘ ﺃﻋﻈﻢ ﻭﺃﺟ ﹼﻞ ﻣﻦ ﺃﻥ ﳛﻴﻂ ﺑﻪ ﻋﻠﻢ ﺳﻠﻒ ﺃﻭ ﺧﻠﻒ ؟!‬
‫ﻚ ﻣﻦ ﺃ ﹾﻥ ﻧﺸﺮﻙ ﺑﻚ ﺷﻴﺌﹰﺎ‪.‬‬
‫ﺍﻟﻠﻬ ّﻢ ﺇﻧّﺎ ﻧﻌﻮﺫ ﺑ َ‬

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‫ﱂ ﻧﺬﻛﺮ ﺍﺳﻢ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳉﻠﻴﻞ ﻷ ﹼﻥ ﻗﺼﺪﻧﺎ ﻫﻨﺎ ﺇﺑﻼﻍ ﺍﻟﻔﻜﺮﺓ‪ .‬ﻭﺍﻟﻌﺠﻴﺐ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﺃﻛﺜﺮ ﻣﻦ ﻛﺎﺗﺐ ﻣﺮﻣﻮﻕ ﺗﺒﻨّﻰ ﻫﺬﺍ‬
‫ﺍﻟﺪﻟﻴﻞ‪.‬‬

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‫ﻡﺪﺧﻞ‬

‫ﻳﻄﻤﺢ ﺍﻟﺒﺸﺮ ﺑﻘﻮﺓ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳌﺴﺘﻘﺒﻞ ﻭﻛﺸﻒ ﺃﺳﺘﺎﺭ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺷـﺎﺀ‬

‫ﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳُﻄﻠﻊ ﻋﺒﺎﺩﻩ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻐﻴﺐ ﳊﻜﻤﺔ ﻳﺮﻳﺪﻫﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺍﺕ‬ ‫ﺍُ‬
‫ﻼ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺗﻜـﻮﻥ‬ ‫ﻳﺄﰐ ﻬﺑﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ‪ ،‬ﻓﺘﻜﻮﻥ ﺩﻟﻴ ﹰ‬
‫ﻼ ﻋﻠﻰ ﺃ ﹼﻥ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻣﻞ‪ ،‬ﻓﻴﺪﺭﻙ ﺍﻟﻨﺎﺱُ ﺑﻌﺾ ﺃﺳﺮﺍﺭ ﺍﻟﻘﺪﺭ‪ .‬ﻭﳌـﺎ‬ ‫ﺩﻟﻴ ﹰ‬
‫ﺷﺎﺀ ﺍﷲ ﺃﻥ ﲣﺘﻢ ﺍﻟﺮﺳﺎﻻﺕ‪ ،‬ﻭﺷﺎﺀ ﺃﻥ ﻳﺮﻓﻊ ﺻﻔﺎﺕ ﺍﻟﻨﺒـﻮﺓ‪ ،‬ﺃﺑﻘـﻰ ﺍﻟﺮﺅﻳـﺎ‬
‫ﻉ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﻗﺒﻞ ﻭﻗﻮﻋﻪ‪ ،‬ﻟﻴﺪﺭﻙ ﺍﻟﻨﺎﺱ ﻣـﺎ ﻗـﺪ‬ ‫ﺍﻟﺼﺎﺩﻗﺔ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﺍﻃﻼ ٌ‬
‫ﻋﺠﺰﻭﺍ ﻋﻦ ﺗﺼﻮﺭﻩ ﻣﻦ ﻗﻀﺎﺀ ﺍﷲ‪ ،‬ﻭﻋﻠﻤﻪ ﺑﺎﻷﺷﻴﺎﺀ ﻗﺒﻞ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻭﻳﻌﻠﻤﻮﺍ ﺃ ﹼﻥ‬
‫ﻋﺠﺰ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺗﺼ ّﻮﺭ ﺍﻷﺷﻴﺎﺀ ﻻ ﻳﻨﻔﻲ ﻭﺟﻮﺩﻫﺎ‪.‬‬
‫ﺍﻷﻣﺜﻠﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻛﺜﲑﺓ‪ .‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ﰲ ﺳـﻮﺭﺓ‬
‫ﺽ ﻭَﻫُﻢ ﻣِﻦ ﺑَﻌ ِﺪ ﹶﻏ ﹶﻠِﺒﻬِﻢ َﺳﻴَﻐ ِﻠﺒُﻮ ﹶﻥ‪ .‬ﻓِـﻲ‬
‫ﺍﻟﺮﻭﻡ‪ ) :‬ﹸﻏﻠﺒﺖ ﺍﻟﺮﻭ ُﻡ ﰲ ﺃﺩﱏ ﺍﻷَﺭ ِ‬
‫ﲔ ِﻟ ﹶﻠ ِﻪ ﺍﻷَﻣ ُﺮ ﻣِﻦ ﻗﹶﺒ ﹸﻞ َﻭﻣِﻦ ﺑَﻌ ُﺪ َﻭﻳﻮﻣﺌ ٍﺬ ﻳَﻔـ َﺮﺡُ ﺍﳌﹸﺆ ِﻣﻨُـﻮ ﹶﻥ ﺑِﻨَﺼـﺮِ‬
‫ﺑِﻀ ِﻊ ِﺳِﻨ َ‬
‫ﷲ ﺭَﺳﻮﹶﻟ ُﻪ ﺍﻟﺮﺅﻳﺎ ﺑﺎﳊ ﱢﻖ ﻟﺘﺪﺧ ﹸﻠ ﱠﻦ‬
‫ﻕﺍ ُ‬ ‫ﺍﻟ ﹶﻠ ِﻪ‪٥(..‬ﻭﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪) :‬ﹶﻟﻘﹶﺪ َ‬
‫ﺻ َﺪ َ‬

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‫ﻼ ﻟﻠﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ ،‬ﻓﺄﺿﻔﻨﺎ ﺇﻟﻴﻪ ﰲ ﻫﺬﻩ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺸﻲﺀ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻣﻊ ﺑﻌﺾ ﺍﻟﺘﻌﺪﻳﻞ‪.‬‬
‫ﻛﺎﻥ ﻫﺬﺍ ﻣﺪﺧ ﹰ‬
‫‪ ٥‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ ،‬ﺍﻵﻳﺎﺕ‪٥ -٢ :‬‬

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‫ﺼﺮﻳ َﻦ ﻻ ﲣـﺎﻓﻮﻥ‬
‫ﲔ ﳏ ﱢﻠﻘﲔ ُﺭ َﺀﻭﺳﻜﻢ ﻭ ُﻣﻘ ﱢ‬
‫ﷲ ﺀﺍﻣﻨ َ‬
‫ﺍﳌﺴﺠ َﺪ ﺍﳊﺮﺍ َﻡ ﺇﻥ ﺷﺎ َﺀ ﺍ ُ‬
‫ﺤﺎ ﻗﺮﻳﺒﹰﺎ( ‪٦‬ﻭﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ‬
‫ﻓﻌﻠ َﻢ ﻣﺎ ﱂ ﺗﻌﻠﻤﻮﺍ ﻓﺠﻌﻞ ﻣﻦ ﺩﻭ ِﻥ ﺫﻟﻚ ﻓﺘ ً‬
‫ﺴﺎﻋ ﹸﺔ ﺣﱴ ﻳﻘﺎﺗـ ﹶﻞ ﺍﳌﺴـﻠﻤﻮ ﹶﻥ ﺍﻟﻴﻬـﻮﺩ‪(...‬‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪) :‬ﻻ ﺗﻘﻮ ُﻡ ﺍﻟ ّ‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻛﺜﲑﺓ‪.‬‬
‫ﻟﻴﺲ ﻫﺬﺍ ﻣﻘﺎﻡ ﺑﺴﻂ ﺍﳊﺪﻳﺚ ﰲ ﺣﻜﻤﺔ ﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﺩﻭﺭ ﺫﻟﻚ‬
‫ﺙ ﺍﻟﺘﻮﺍﻛﻞ ﻭﺍﻟﺘﻘﺎﻋﺲ!!‬ ‫ﰲ ﺣﻴﺎﺓ ﺍﻟﻨﺎﺱ‪ .‬ﺇﻻ ﺃ ﹼﻥ ﺍﻟﺒﻌﺾ ﻳﺮﻯ ﺃﻥ ﺍﻟﻨﺒﻮﺀﺍﺕ ُﺗﻮﺭ ﹸ‬
‫ﻱ ﻗﺪ ﳚ ُﺪ ﺻِﺪﻗِﻴّﺔ ﻋﻠﻲ ﺍﻟﺼّﻌﻴﺪ ﺍﻟﻨﻈﺮﻱ‪ ،‬ﺃﻭ ﺑﻌﺒﺎﺭﺓ ﺃﺧـﺮﻯ ﻋﻠـﻰ‬ ‫ﻭﻫﺬﺍ ﺍﻟﺮﺃ ُ‬
‫ﺻﻌﻴﺪ ﺍﳉﺪﻝ ﺍﻟﻌﻘﻠﻲ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﳏﺎﻛﻤﺔ ﺍﻟﻮﺍﻗﻊ‪ .‬ﺃﻣﺎ ﻋﻠﻰ ﺍﻟﺼـﻌﻴﺪ ﺍﻟﻌﻤﻠـﻲ‬
‫ﻭﺍﻟﻮﺍﻗﻌﻲ‪ ،‬ﻓﺎﻥ ﻟﻠﻨﺒﻮﺀﺍﺕ ﺍﻷﺛﺮ ﺍﻟﺒﺎﻟﻎ ﰲ ﺭﻓﻊ ﺍِﻟﻬﻤﻢ‪ ،‬ﻭﺍﺟﺘﺜﺎﺙ ﺍﻟﻴـﺄﺱ ﻣـﻦ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻨﺎﺱ ﻟﻠﻌﻤﻞ‪ .‬ﻭﺗﺎﺭﻳﺦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺻﺪﻕ ﺷﺎﻫﺪ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻫﻞ ﺟﻠﺲ ﺳﺮﺍ ﻗ ﹸﺔ ﰲ ﺑﻴﺘﻪ ﺣﱴ ﻳﺄﺗﻴﻪ ﺳﻮﺍﺭَﺍ ﻛﺴﺮﻯ؟ ﻭﻫﻞ ﺗﻘـﺎﻋﺲ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻋﻦ ﻓﺘﺢ ﺑﻼﺩ ﻓﺎﺭﺱ‪ ،‬ﻭﻗﺪ ﺃﺧﱪﻫﻢ ﺍﻟﺮﺳﻮﻝ ﲝﺼﻮﻝ ﺫﻟﻚ ؟ ﻭﻫﻞ‪...‬‬
‫؟ ﻟﻴﺲ ﺑﺈﻣﻜﺎﻥ ﺍﳌﺴﻠﻢ ﺃﻥ ﻳﺘﺮﻙ ﻭﺍﺟﺒﺎﹰ‪ ،‬ﻭﺍﳌﺴﻠﻢ ﻳﻄﻠﺐ ﺭﺿـﻰ ﺍﷲ ﺑﺎﻟﺪﺭﺟـﺔ‬
‫ﺍﻷﻭﱃ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﺘﺎﺋﺞ ﻓﲑﺟﻮﻫﺎ‪ ،‬ﻭﻻ ﳚﻌﻠﻬﺎ ﻏﺎﻳﺔ ﰲ ﺳﻌﻴﻪ‪ .‬ﻫﺐ ﺃﻧﻨـﺎ ﺗﻘﺎﻋﺴـﻨﺎ‬
‫ﻟﻌﻠﻤﻨﺎ ﲝﺼﻮﻝ ﺍﻟﻨﺘﻴﺠﺔ‪ ،‬ﻓﻤﺎ ﺍﻟﺬﻱ ﳝﻜﻦ ﺃ ﹾﻥ ﳒﻨﻴﻪ ﻭﻗﺪ ﺧﺴﺮﻧﺎ ﺃﻧﻔﺴﻨﺎ؟! ﻭﺍﻟﺪﻧﻴﺎ‬
‫ﺩﺍﺭ ﺍﺑﺘﻼﺀ ﻭﺍﻣﺘﺤﺎﻥ‪ ،‬ﻭﻟﻴﺴﺖ ﺑﺪﺍﺭ ﻣﺜﻮﺑﺔ‪) :‬ﻭﺃﻟﹼﻮ ﺍﺳﺘﻘﺎﻣﻮﺍ ﻋﻠـﻰ ﺍﻟ ﹼﻄﺮﻳﻘـ ِﺔ‬
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‫ﻷﺳﻘﻴﻨﺎﻫﻢ ﻣﺎ ًﺀ ﻏﺪﻗﹰﺎ‪ ،‬ﻟﻨﻔﺘﻨﻬﻢ ﻓﻴﻪ‪( ....‬‬
‫ﻑ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻳُﺤﺎﺻﺮﻭﻥ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨـﻮﺭﺓ‪،‬ﺣﱴ ﺑﻠﻐـﺖ‬
‫ﻋﺸﺮ ﹸﺓ ﺁﻻ ٍ‬

‫‪ ٦‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‪ ،‬ﺍﻵﻳﺔ ‪٢٧ :‬‬

‫‪ ٧‬ﺳﻮﺭﺓ ﺍﳉﻦ‪ ،‬ﺍﻵﻳﺘﺎﻥ‪١٧ -١٦ :‬‬

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‫ﺼﺤﺎﺑ ﹸﺔ ﺑﺎﷲ ﺍﻟﻈﻨﻮﻥ‪ .‬ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺟﻮﺍﺀ ﺟـﺎﺀﺕ‬
‫ﺍﻟﻘﻠﻮﺏ ﺍﳊﻨﺎﺟﺮ‪ ،‬ﻭﻇ ّﻦ ﺍﻟ ّ‬
‫ﺖ ﻣﻔـﺎﺗﺢ‬
‫ﷲ ﺃﻛﱪ ﺃﹸﻋﻄﻴ ُ‬
‫ﺖ ﻣﻔﺎﺗﺢ ﻛﺴﺮﻯ‪ ...‬ﺍ ُ‬
‫ﷲ ﺃﻛﱪ ﺃﹸﻋﻄﻴ ُ‬ ‫ﺍﻟﺒﺸﺮﻯ‪ ...) :‬ﺍ ُ‬
‫ﻗﻴﺼﺮ‪ .(..‬ﻧﻌﻢ ﻓﻼ ﻳﺼ ّﺢ ﺃ ﹾﻥ ﻧﺘﺮﻙ ﺍﻟﻨﺎﺱ ﻳﺼﻠﻮﻥ ﻣﺮﺣﻠﺔ ﺍﻟﻴﺄﺱ ﺍﳌﻄﺒﻖ‪ ) :‬ﺇﻧ ُﻪ ﻻ‬
‫ﺡ ﺍﷲ ﺇﻻ ﺍﻟﻘﻮ ُﻡ ﺍﻟﻜﺎﻓﺮﻭﻥ(‪ ٨‬ﳚﺐ ﺃ ﹾﻥ ﻳﺘﺤﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﻗﻄﱯ‬
‫ﺲ ﻣﻦ َﺭﻭ ِ‬
‫ﻳﻴﺌ ُ‬
‫ﷲ ﺇﻻ‬
‫ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﻓﻼ ﻫﻮ ﺑﺎﻟﻴﺎﺋﺲ‪ ،‬ﻭﻻ ﻫﻮ ﺑﺎﻵﻣﻦ‪) :‬ﻓﻼ ﻳﺄﻣ ُﻦ ﻣﻜـ َﺮ ﺍ ِ‬
‫ﺍﻟﻘﻮ ُﻡ ﺍﳋﺎﺳﺮﻭ ﹶﻥ(‪ .٩‬ﻭﺍﻟﻴﻮﻡ ﻭﻗﺪ ﺃﺣﺎﻁ ﺍﻟﻴﺄﺱ ﺑﺎﻟﻨﺎﺱ ﺣـﱴ ﺭﻓﻌـﻮﺍ ﺷـﻌﺎﺭﹰﺍ‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ ﺍﻟﺒﺪﻳﻞ ؟ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﻗﺪ ﳚﺪﺭ ﺑﻨﺎ ﺃﻥ ﻧﻔﺘﺢ ﻟﻠﻨﺎﺱ ﺃﺑـﻮﺍﺏ‬
‫ﺍﻷﻣﻞ‪ ،‬ﻣﻊ ﺍﻟﺘﻨﺒﻪ ﺍﻟﺘﺎﻡ‪ ،‬ﺣﱴ ﻻ ﻧﱰﻟﻖ ﻓﻨﺼﺒﺢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺸـﻌﻮﺫﺓ ﻭﺍﻟﻜﻬﺎﻧـﺔ؛‬
‫ﺏ ﻋﻠﻰ ﻛ ِﻞ ﺿﺮﻭﺏ ﺍﻟﻌﺮﺍﻓﺔ ﻭﺍﻟﻜﻬﺎﻧﺔ ﻭﺍﻟﺸﻌﻮﺫﺓ‪.‬‬ ‫ﻓﺎﻹﺳﻼﻡ ﺣﺮ ٌ‬
‫ﺴﺮ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺳـﻮﺭﺓ‬‫ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﳓﺎﻭﻝ ﺃﻥ ﻧُﻔ ﱢ‬
‫ﺍﻹﺳﺮﺍﺀ ﺗﻔﺴﲑﹰﺍ ﻳﻨﺴﺠﻢ ﻣﻊ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﻳﺘﻮﺍﻓﻖ ﻣﻊ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺘﺎﺭﳜﻲ‪.‬‬
‫ﺱ ﻣﻦ ﻋﺎﱂ ﺍﻷﻋـﺪﺍﺩ ﻳﺼـﺢ ﺃﻥ‬ ‫ﰒ ﻧُﺸ ِﻔﻊ ﺫﻟﻚ ﲟﺴﻠﻚٍ ﺟﺪﻳﺪ ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎ ٍ‬
‫ﻧُﺴ ﱢﻤﻴﻪ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟ ّﺮﻳﺎﺿ ّﻲ‪ ،‬ﺃﻭ ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﻌﺪﺩﻱ‪ .‬ﻭﻳﻐﻠﺐ ﻋﻠﻰ ﻇﻨﻨﺎ ﺃ ﹼﻥ ﺍﻷﻋـﺪﺍﺩ‬
‫ﺶ ﺍﻟﻘﺎﺭﺉ ﻛﻤﺎ ﺳﺒﻖ ﻭﺃﺩﻫﺸﺘﻨﺎ ﻭﺩﻓﻌﺘﻨﺎ ﰲ ﻃﺮﻳﻖ ﱂ ﻧﻜـﻦ ﻧﺘﻮﹼﻗﻌـﻪ‪.‬‬ ‫ﺳﺘُﺪﻫ ُ‬
‫ﳉﻤﱠﻞ‪ ،‬ﻭﺍﻟﻌﺪﺩ ‪ ،١٩‬ﳘـﺎ ﺍﻷﺳـﺎﺱ ﰲ ﻫـﺬﺍ‬
‫ﻭﺳﻴﺠﺪ ﺍﻟﻘﺎﺭِﺉ ﺃ ﹼﻥ ﺣﺴﺎﺏ ﺍ ﹸ‬
‫ﳉﻤﱠﻞ ﻓﺴﻨﻔﺮﺩ ﻟﻪ ﺑﺎﺑﹰﺎ ﺧﺎﺻّﺎﹰ‪ ،‬ﻭﺃﻣّﺎ ﺍﻟﻌﺪﺩ ‪ ١٩‬ﻓﻨﻘﻮﻝ‪:‬‬
‫ﺍﻟﺘﺄﻭﻳﻞ‪ .‬ﺃﻣّﺎ ﺍ ﹸ‬
‫ﺼﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﺍﳊﺪﻳﺚ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﻌﺪﺩ ‪ ١٩‬ﻭﻣﺎ ﺛﺎﺭ ﺣﻮﻟﻪ ﻣﻦ ﺟﺪﻝ‬
‫ﺍﻟﻘ ّ‬
‫ﺕ ﳛﺘﺎﺝ ﺇﱃ ﺗﻔﺼﻴﻞ ﻭﺇﺳﻬﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻓﻌﻠﻨﺎﻩ ﰲ ﻛﺘـﺎﺏ‪) :‬ﻋﺠﻴﺒـﺔ‬ ‫ﻭﺷﺒﻬﺎ ٍ‬

‫‪ ٨‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﺍﻵﻳﺔ ‪٨٧‬‬

‫‪ ٩‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﺍﻵﻳﺔ ‪٩٩‬‬

‫‪١٣‬‬
‫ﺗﺴﻌﺔ ﻋﺸﺮ ﺑﲔ ﲣﹼﻠﻒ ﺍﳌﺴﻠﻤﲔ ﻭﺿﻼﻻﺕ ﺍﳌﺪﻋﲔ(‪ ١٠،‬ﰒ ﻭﻓﻘﻨﺎ ﺍﷲ ﺗﻌـﺎﱃ‪،‬‬
‫ﻭﳓﻦ ﰲ ﻣﺮﺝ ﺍﻟﺰﻫﻮﺭ‪ ،‬ﺇﱃ ﺇﺧﺮﺍﺟﻪ ﰲ ﻃﺒﻌﺔ ﻣﺰﻳﺪﺓ ﻭﻣﻨﻘﹼﺤﺔ‪ ،‬ﺑﻌﻨﻮﺍﻥ‪) :‬ﺇﻋﺠﺎﺯ‬
‫ﺍﻟﺮﻗﻢ ‪ ١٩‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻘﺪﻣﺎﺕ ﺗﻨﺘﻈﺮ ﺍﻟﻨﺘﺎﺋﺞ(‪ ١١.‬ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﻋـﻦ‬
‫ﺣﻘﻴﻘﺔ ﻣﺪّﻋﻲ ﺍﻟﻨﺒﻮّﺓ‪ ،‬ﺍﳌﺴﻤّﻰ ﺭﺷﺎﺩ ﺧﻠﻴﻔﺔ‪ ،‬ﻭﺑﻌﺪ ﻭﺿﻊ ﺍﻟﻴﺪ ﻋﻠـﻰ ﺗﺰﻭﻳـﺮﻩ‬
‫ﻭﺗﻠﻔﻴﻘﺎﺗﻪ‪ ،‬ﻧﻘﻮﻡ ﺑﺘﻌﺮﻳﻒ ﺍﻟﻘﺎﺭﺉ ﲟﺴﺄﻟﺔ ﺍﻟﻌﺪﺩ ‪ ١٩‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﺩﻻﻻﺗﻪ‬
‫ﺍﻹﻋﺠﺎﺯﻳّﺔ‪ ،‬ﻭﳓﺮﺭﻩ ﳑﺎ ﻋﻠﻖ ﺑﻪ ﻣﻦ ﺷﺒﻬﺎﺕ‪.‬‬
‫ﺑﻨﺎﺀ ﺭﻳﺎﺿﻲّ ﻣﺬﻫﻞ‪ ،‬ﻭﺇﻋﺠﺎ ٌﺯ ﺳﻴﻜﻮﻥ ﻟﻪ ﻣﺎ ﺑﻌﺪﻩُ‪ ،‬ﻭﻟﻦ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ‬
‫ﷲ‬
‫ﺐﺍُ‬
‫ﺃﻥ َﻳﺤُﻮﻝ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﻣﺎ ﻳﺮﻳ ُﺪ ﺍﷲ ﺃﻥ ﳚﹼﻠﻴﻪ ﻣﻦ ﺃﺳﺮﺍﺭ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪) :‬ﻛﺘ َ‬
‫ﱭ ﺃﻧﺎ ﻭﺭﺳﻠﻲ(‪ .‬ﻟﻘﺪ ﺑﺬﻟﻨﺎ ﻣﺎ ﰲ ﻭﺳﻌﻨﺎ ﻟﻨﻀ َﻊ ﻫﺬﻩ ﺍﻷﻣﺎﻧـﺔ ﰲ ﺃﻋﻨـﺎﻕ‬
‫ﻷﻏﻠ ﱠ‬
‫ﻋﻠﻤﺎﺀ ﺍﻷﻣﺔ‪ ،‬ﻟﻌﻠﻤﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﻳﻄﻴﻘ ُﻪ ﻓﺮﺩٌ‪ ،‬ﻭﻻ ﺣﱴ ﲨﺎﻋﺔ‪ .‬ﻭﺃﻣﻠﻨﺎ ﻛﺒﲑ‬
‫ﺃﻥ ﻳﻨﻬﺾ ﺃﻫﻞ ﺍﻟﻌﺰﻡ ﻬﺑﺬﻩ ﺍﳌﺴﺆﻭﻟﻴﺔ‪ ،‬ﻟﺘﺘﻢ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻨﺎﺱ‬
‫ﺃﲨﻌﲔ‪.‬‬
‫ﻣﻦ ﻳﻘﺮﺃ ﺍﻟﻜﺘﺐ ﺍﳋﺎﺻﺔ ﺑﺎﻟﻌﺪﺩ ‪ ،١٩‬ﻭﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﻣﺮﻛـﺰ ﻧـﻮﻥ‬
‫ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴّﺔ‪ ١٢،‬ﻳﺪﺭﻙ ﺑﺸﻜﻞ ﺟﻠﻲ ﻣﻌﲎ ﺃﻥ ﺗﻘﻮﻡ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﺘﺎﺭﳜﻴـﺔ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ‪ .١٩‬ﻭﻧﻘﻮﻝ ﻟﻠﺬﻱ ﱂ ﻳﻘﺮﺃ ﺍﻟﻜﺘﺎﺏ‪ :‬ﺇﻥ ﻫﻨﺎﻙ ﺑﻨـﺎﺀً‬
‫ﺱ ﻣـﻦ‬
‫ﺭﻳﺎﺿﻴﹰﺎ ﻣﺪﻫﺸﹰﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻜﻠﻤﺎﺕ ﻭﺍﻷﺣﺮﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎ ٍ‬

‫‪١٠‬‬
‫ﻁ‪١٩٩١ ،١‬ﻡ‪ ،‬ﻣﺆﺳﺴﺔ ﺍﻻﻋﺘﺼﺎﻡ‪ ،‬ﺍﳋﻠﻴﻞ‪.‬‬
‫‪١١‬‬
‫ﻁ‪٢،١٩٩٤‬ﻡ‪ ،‬ﺍﳌﺆﺳﺴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪.‬‬
‫‪١٢‬‬
‫ﻟﻠﻤﺆﻟﻒ‪ ):‬ﺇﻋﺠﺎﺯ ﺍﻟﻌﺪﺩ ‪ ١٩‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻘﺪّﻣﺎﺕ ﺗﻨﺘﻈﺮ ﺍﻟﻨﺘﺎﺋﺞ(‪ ) ،‬ﺇﺭﻫﺎﺻﺎﺕ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ (‪) ،‬ﻭﻟﺘﻌﻠﻤﻮﺍ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻭﺍﳊﺴﺎﺏ(‪ ) ،‬ﺍﳌﻴﺰﺍﻥ ‪ ٤٥٦‬ﲝﻮﺙ ﰲ ﺍﻟﻌﺪﺩ ﺍﻟﻘﺮﺁﱐ(‪ ) ،‬ﺍﻟﻜﻬﻒ ﻭﺻﺨﺮﺓ ﺑﻴﺖ ﺍﳌﻘﺪﺱ(‬
‫– ﻣﺮﻛﺰ ﻧﻮﻥ ﻟﻠﺪﺭﺍﺳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴّﺔ – ﺍﻟﺒﲑﺓ – ﺭﺍﻡ ﺍﷲ – ﻓﻠﺴﻄﲔ‪.‬‬

‫‪١٤‬‬
‫ﺍﻟﻌﺪﺩ ‪ .١٩‬ﻭﺗﺸﲑ ﺍﻷﲝﺎﺙ ﺇﱃ ﻋﻼﻗﺔ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺑﻌﺎﱂ ﺍﻟﻔﻠﻚ‪ ،‬ﻭﻳﺪﻫﺸﻚ ﺃﻥ‬
‫ﺗﻜﺘﺸﻒ ﺃ ﹼﻥ ﻟﻪ ﺃﻳﻀﹰﺎ ﻋﻼﻗﺔ ﺑﺎﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺗـﺎﺭﻳﺦ ﺍﻷﺭﺽ‬
‫ﺍﳌﻘﺪّﺳﺔ‪.‬‬
‫ﻳﺘﺄﻟﻒ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻓﺼﻠﲔ‪ :‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻫﻮ ﺗﻔﺴـﲑ ﻟﻠﻨﺒـﻮﺀﺓ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﺍﳌﺘﻌﻠﻘﺔ ﺑﺰﻭﺍﻝ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺍﻷﺭﺽ‬
‫ﺍﳌﻘﺪّﺳﺔ‪ .‬ﻭﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﻫﻮ ﺗﺄﻭﻳ ﹲﻞ ﺭﻳﺎﺿﻲﱞ ﳍﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻳﺄﰐ ﻣُﺼﺪّﻗﹰﺎ ﻟﻠﺘﻔﺴـﲑ‬
‫ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﻀﻔﻲ ﻋﻠﻴﻪ ﺻِﺪﻗﻴﱠﺔ ﺭﻳﺎﺿﻴّﺔ‪ .‬ﻭﻫﻮ ﻣﺴﻠﻚٌ ﺟﺪﻳـﺪ‬
‫ﻧﺄﻣﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﺘﺎﺣﹰﺎ ﻟﻜﺜ ٍﲑ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﳋﲑ‪.‬‬
‫ﺏ ﺍﺭﲪﻬﻤﺎ ﻛﻤﺎ ﺭﺑﻴﺎﱐ ﺻﻐﲑﹰﺍ‪.‬‬ ‫ﻱ‪ ،‬ﺭ ﱢ‬‫ﺏ ﺍﻏﻔﺮ ﱄ‪ ،‬ﻭﻟﻮﺍﻟﺪ ﱠ‬ ‫ﺭ ﱢ‬

‫ﻭﺍﷲ ﺍﳌﻮﹼﻓﻖ‬

‫ﺴﺎﻡ َﺟ ّﺮﺍﺭ‬
‫ﺑّ‬
‫‪١٩٩٣ / ٨ /٥‬ﻡ‬
‫ﻣﺮﺝ ﺍﻟﺰﻫﻮﺭ ‪ -‬ﺍﳉﻨﻮﺏ ﺍﻟﻠﺒﻨﺎﱐ‬

‫‪١٥‬‬
‫اﻟﻔﺼﻞ اﻷول‬

‫اﻟﺘﻔﺴﻴﺮ‬

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 ‫ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻘﺪْﺱ ﻳﻬﻮﺩ‬

‫ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺴﻨﺔ‪ ،‬ﻛﺎﻧﺖ ﺣﺎﺩﺛﺔ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﻌﺮﺍﺝ‪ ،‬ﻓﻜﺎﻧﺖ ﺯﻳـﺎﺭﺓ‬

‫ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻟﻸﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻟﻠﻤﺴﺠﺪ ﺍﻷﻗﺼﻰ ﺍﻟـﺬﻱ‬
‫ﷲ ﺣﻮﻟﻪ‪ .‬ﻭﺍﻧﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ )ﻟﻠﺬﻱ ﺑﺒﻜﺔ ﻣﺒﺎﺭﻛﺎ(‪ ،‬ﺇﱃ ﺍﳌﺴﺠﺪ‬
‫ﺑﺎﺭﻙ ﺍ ُ‬
‫)ﺍﻟﺬﻱ ﺑﺎﺭﻛﻨﺎ ﺣﻮﻟﻪ(‪ .‬ﻣﻦ ﺃﻭﻝ ﺑﻴﺖ ﻭﺿﻊ ﻟﻠﻨﺎﺱ‪ ،‬ﺇﱃ ﺛﺎﱐ ﺑﻴﺖ ﻭﺿﻊ ﻟﻠﻨﺎﺱ‪.‬‬
‫ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻛﺎﻧﺖ ﺍﻟﻘﺪﺱ ﳏﺘﻠﺔ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﻭﻣﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‬
‫ﳎﺮﺩ ﺁﺛﺎﺭ ﻗﺪﳝﺔ ﻭﻣﻬﺠﻮﺭﺓ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻓﻘﺪ ﺑﻘﻴﺖ ﻟﻪ ﻣﺴﺠﺪﻳﺘﻪ ﺍﻟﱵ‬
‫ﷲ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ‪.‬‬‫ﺙﺍ ُ‬
‫ﺳﺘﺒﻘﻰ ﺇﱃ ﺃﻥ ﻳﺮ ﹶ‬
‫ﱂ ﻳﻜﻦ ﻟﻠﻴﻬﻮﺩ ﻭﺟﻮﺩ ﻳُﺬﻛﺮ ﰲ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﳍـﻢ ﺃﻳﻀـﹰﺎ‬
‫ﻭﺟﻮﺩ ﰲ ﺍﻟﻘﺪﺱ ﻣﻨﺬ ﺍﻟﻌﺎﻡ ‪١٣٥‬ﻡ‪ ،‬ﻋﻨﺪﻣﺎ ﺩ ّﻣﺮ )ﻫﺪﺭﻳﺎﻥ( ﺍﻟﺮﻭﻣﺎﱐ ﺍﳍﻴﻜـﻞ‬
‫ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺣﺮﺙ ﺃﺭﺿﻪ ﺑﺎﶈﺮﺍﺙ‪ ،‬ﻭﺷﺮﺩ ﺍﻟﻴﻬﻮﺩ ﻭﺷﺘﺘﻬﻢ ﰲ ﺃﺭﺟﺎﺀ ﺍﻹﻣﱪﺍﻃﻮﺭﻳﺔ‬
‫ﻱ‬
‫ﺍﻟﺮﻭﻣﺎﻧﻴﺔ‪ ،‬ﻭﺣ ّﺮﻡ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻮﺩﺓ ﺇﱃ ﺍﻟﻘﺪﺱ ﻭﺍﻟﺴﻜﲎ ﻓﻴﻬﺎ‪ .‬ﻭﻋﻨـﺪﻣﺎ ﺃﹸﺳـﺮ َ‬
‫ﺑﺎﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻗﺪ ﻣﻀﻰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻣﺎ ﻳﻘـﺎﺭﺏ‬
‫ﺍﻟـ ‪ ٥٠٠‬ﻋﺎﻡ‪ ،‬ﻭﻫﻲ ﻣُﺪﺓ ﻛﺎﻓﻴﺔ ﻛﻲ ﻳﻨﺴﻰ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻛﺎﻥ ﻫﻨـﺎﻙ ﻳﻬـﻮﺩ‬

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 ‫ﺳﻜﻨﻮﺍ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪.‬‬
‫ﺑﻌﺪ ﺣﺎﺩﺛﺔ ﺍﻹﺳﺮﺍﺀ ﻧﺰﻟﺖ ﻓﻮﺍﺗﺢ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪،‬ﻭﺍﻟﱵ ﺗﺴﻤّﻰ ﺃﻳﻀـﹰﺎ‬
‫ﺳﻮﺭﺓ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﺍﻟﻼﻓﺖ ﻟﻠﻨﻈﺮ ﺃﻥ ﺫﻛﺮ ﺍﳊﺎﺩﺛﺔ ﺟﺎﺀ ﰲ ﺁﻳـﺔ ﻭﺍﺣـﺪﺓ‪:‬‬
‫ﺠ ِﺪ ﺍﳊﺮﺍ ِﻡ ﺇﱃ ﺍﳌﺴﺠ ِﺪ ﺍ َﻷﻗﹾﺼـﺎ‬
‫ﺴِ‬
‫ﻼ ِﻣ َﻦ ﺍ ﹶﳌ ْ‬
‫)ﺳُﺒﺤﺎ ﹶﻥ ﺍﻟﺬﻱ ﺃﺳﺮﻯ ﺑﻌﺒﺪ ِﻩ ﻟﻴ ﹰ‬
‫ﺍﻟﺬﻱ ﺑﺎﺭﻛﻨﺎ ﺣﻮﻟ ُﻪ ﻟﻨُ ِﺮَﻳﻪُ ِﻣ ْﻦ ﺁﻳﺎﺗِﻨﺎ ﺇّﻧ ُﻪ ﻫُ َﻮ ﺍﻟﺴﻤﻴ ُﻊ ﺍﻟﺒَﺼﲑ(‪ .‬ﰒ ﺟﺎﺀ ﺍﳊﺪﻳﺚ‬
‫ﻋﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ‪ ،‬ﻭﻧﺰﻭﻝ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﺍﻹﻓﺴﺎﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ‪) :‬ﻭﺁﺗﻴﻨﺎ ﻣﻮﺳﻰ‬
‫ﻯ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﺃﻻ ﺗﺘﺨِﺬﻭﺍ ﻣِـ ْﻦ ﺩﻭﱐ ﻭَﻛـﻴﻼﹰ‪....‬‬
‫ﺏ ﻭﺟﻌﻠﻨﺎ ُﻩ ُﻫﺪ ً‬
‫ﺍﻟﻜﺘﺎ َ‬
‫ﺽ ﻣَﺮَﺗ ْﻴ ِﻦ‪ ...‬ﻓﹶﺈﺫﺍ ﺟﺎ َﺀ‬
‫ﺴﺪُﻥ ﰲ ﺍﻷﺭ ِ‬
‫ﺏ ﻟﺘُ ﹾﻔ ِ‬
‫ﻀ ْﻴﻨَﺎ ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﰲ ﺍﻟﻜﺘﺎ ِ‬
‫ﻭﻗ َ‬
‫ﻭ ْﻋ ُﺪ ﺃﹸﻭﻻﻫُﻤﺎ‪ ...‬ﹶﻓﺈِﺫﺍ ﺟﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵ ِﺧ َﺮ ِﺓ‪ ( ...‬ﻓﻤﺎ ﻋﻼﻗﺔ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟ ّ‬
‫ﺴﻼﻡ‪،‬‬
‫ﻭﻣﺎ ﻋﻼﻗﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺘﻠﻚ ﺍﳊﺎﺩﺛﺔ ﻭﺗﻠﻚ ﺍﻟﺰﻳﺎﺭﺓ‪ ،‬ﻭﻣﺎ ﻋﻼﻗﺔ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟـﱵ‬
‫ﺟﺎﺀﺕ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻗﺒﻞ ﺍﻹﺳﺮﺍﺀ ﲟﺎ ﻳﻘﺎﺭﺏ ﺍﻟـ ‪ ١٨٠٠‬ﺳﻨﺔ ﻬﺑﺬﻩ ﺍﳊﺎﺩﺛﺔ ؟!‬
‫ﺴﺮﻳﻦ ﺍﻟﻘﺪﻣﺎﺀ ﺇﻣﻜﺎﻧﻴـﺔ ﺃﻥ ﻳﻌـﻮﺩ‬ ‫ﻫﻞ ﻳﺘﻮﻗﻊ ﺃﺣﺪ ﺃ ﹾﻥ ﳜﻄﺮ ﺑﺒﺎﻝ ﺍﳌﻔ ﱢ‬
‫ﻟﻠﻴﻬﻮﺩ ﺩﻭﻟﺔ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ ؟! ﻧﻘﻮﻝ‪ :‬ﺍﻟﺪﻭﻟﺔ ﺍﻷﻣﻮﻳﺔ‪ ،‬ﻭﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺒﺎﺳـﻴﺔ‪،‬‬
‫ﻱ ﻣﻔﺴﺮ‬ ‫ﻭﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ ﻛﺎﻧﺖ ﺃﻋﻈﻢ ﺩﻭﻟﺔ ﰲ ﻋﺼﺮﻫﺎ‪ .‬ﻓﺄ ﱡ‬
‫ﻫﻮ ﻫﺬﺍ ﺍﻟﺬﻱ ﺳﻴﺨﻄﺮ ﺑﺒﺎﻟﻪ ﺃ ﹼﻥ ﺍﳌ ّﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﱂ ﺗﺄﺕ ﺑﻌﺪ‪ ،‬ﻭﺇﻥ ﺧﻄﺮ ﺫﻟﻚ ﺑﺒﺎﻟﻪ‬
‫ﻂ ﻗﻠﻤﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺳﻘﻮﻁ‬ ‫ﻓﻬﻞ ﺳﺘﻘﺒﻞ ﻋﺎﻃﻔﺘﻪ ﺃﻥ ﳜ ﹼ‬
‫ﺍﻟﻘﺪﺱ ﰲ ﺃﻳﺪﻱ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻀﺎﺋﻌﲔ ﺍﳌﺸﺮﺩﻳﻦ ﺍﳌﺴﺘﻀﻌﻔﲔ ؟! ﻣﻦ ﻫﻨﺎ ﳒـﺪ ﺃ ﹼﻥ‬
‫ﺍﳌﻔﺴﺮﻳﻦ ﺍﻟﻘﺪﻣﺎﺀ ﻗﺪ ﺫﻫﺒﻮﺍ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﺘﻮﺭﺍﺗّﻴﺔ ﻗﺪ ﲢﻘﻘﺖ ﺑﺸ ﹼﻘﻴْﻬﺎ‬
‫ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﺑﻘﺮﻭﻥ‪ .‬ﻭﳓﻦ ﺍﻟﻴﻮﻡ ﻧﻔﻬﻢ ﲤﺎﻣﹰﺎ ﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺘﻮﺟﻪ ﰲ ﺍﻟﺘﻔﺴـﲑ‪،‬‬
‫ﻟﻜﻨﻨﺎ ﺃﻳﻀﹰﺎ ﻧُﺪﺭﻙ ﺿﻌﻔﻪ ﻭﳎﺎﻓﺎﺗﻪ ﻟﻠﻮﺍﻗﻊ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﳒﺪ ﺍﻟﻐﺎﻟﺒﻴﺔ ﻣﻦ ﺍﳌﻔﺴـﺮﻳﻦ‬

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‫ﺍﳌﻌﺎﺻﺮﻳﻦ ﺗﺬﻫﺐ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻭﻋﺪ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ ﻗﺪ ﲢﻘﹼﻖ ﺑﻘﻴـﺎﻡ ﺩﻭﻟـﺔ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻋﺎﻡ ‪١٩٤٨‬ﻡ‪.‬‬
‫ﺼﺎﺩﻗﺔ ﻻ‬‫ﺴﺮ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻨﺒﻮﺀﺍﺕ ﺍﻟﺼﺎﺩﻗﺔ ﻫﻮ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻷﻥ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟ ّ‬‫ﺍﳌﻔ ﱢ‬
‫ﺑﺪ ﺃﻥ ﺗﺘﺤﻘﻖ ﰲ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻻ ُﺑﺪّ ﻣﻦ ﺃﻥ ﻧﺴﺘﻌﲔ ﺑﺎﻟﺘﺎﺭﻳﺦ ﻗـﺪﺭ‬
‫ﱐ‪ ،‬ﺣﱴ ﻻ ﻧﻠﺠـﺄ ﺇﱃ‬ ‫ﺍﻹﻣﻜﺎﻥ ﻟﻨﺼﻞ ﺇﱃ ﻓﻬﻤ ٍﻢ ﻳﻨﺴﺠﻢ ﻣﻊ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁ ﹼ‬
‫ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺬﻱ ﳉﺄ ﺇﻟﻴﻪ ﺍﻷﻗﺪﻣﻮﻥ ﻭﺑﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ .‬ﻭﳓﻦ ﻫﻨﺎ ﻻ ﻧﻌﻄﻲ ﺍﻟﺘﺎﺭﻳﺦ‬
‫ﺼ ْﺪﻗﻴﺔ ﺍﻟﺘﺎﻣﺔ‪ ،‬ﻓﻤﻌﻠﻮﻡ ﻟﺪﻳﻨﺎ ﺃ ﹼﻥ ﺍﻟﻈﻦّ ﻫﻮ ﺍﻟﻘﺎﻋﺪﺓ ﰲ ﻋﺎﱂ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻟﻜﻨﻨﺎ ﰲ‬
‫ﺍﻟ ﱢ‬
‫ﺼﻮﺍﺏ‪ ،‬ﻓـﻨﺤﻦ‬ ‫ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻻ ﳒ ُﺪ ﺍﻟﺒﺪﻳﻞ ﺍﻟﺬﻱ ﳚﻌﻞ ﺗﻔﺴﲑﻧﺎ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟ ّ‬
‫ﳓﺎﻭﻝ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ ﺃﻥ ﻧﻘﺘﺮﺏ ﻣﻦ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻗﻀﻰ ﺍﷲ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃ ﹼﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺳـﻴﺪﺧﻠﻮﻥ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳـﺔ‪،‬‬
‫ﻭﻳﻘﻴﻤﻮﻥ ﻓﻴﻬﺎ ﳎﺘﻤﻌﹰﺎ )ﺩﻭﻟﺔ(‪ ،‬ﻭﻳُﻔﺴﺪﻭﻥ ﺇﻓﺴﺎﺩﹰﺍ ﻛﺒﲑﹰﺍ‪ ،‬ﺗﻜـﻮﻥ ﻋﻘﻮﺑﺘـﻪ ﺃﻥ‬
‫ﻳﺒﻌﺚ ﺍﷲ ﻋﻠﻴﻬﻢ ﻋﺒﺎﺩﺍﹰ ﺃﻗﻮﻳﺎﺀ ﳚﺘﺎﺣﻮﻥ ﺩﻳﺎﺭَﻫﻢ‪ .‬ﻭﺑﻌﺪ ﺯﻣﻦ ﻳﺘﻜﺮﺭ ﺇﻓﺴﺎﺩ ﺑﲏ‬
‫ﷲ ﺍﻟﻌﺒﺎﺩ ﻣ ّﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻓﻴﺪ ّﻣﺮﻭﻥ ﻭﻳﻬﻠﻜﻮﻥ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ،‬ﻓﻴﺒﻌﺚ ﺍ ُ‬
‫ﻛ ﹼﻞ ﻣﺎ ﻳﺴﻴﻄﺮﻭﻥ ﻋﻠﻴﻪ ﺇﻫﻼﻛﹰﺎ ﻭﺗﺪﻣﲑﹰﺍ‪.‬‬

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 ‫ﻧﻈﺮﺓ ﺗﺎﺭﳜﻴّﺔ‬

‫ﺑﻌﺪ ﻭﻓﺎﺓ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺩﺧﻞ )ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ( ﺑﺒﲏ ﺇﺳـﺮﺍﺋﻴﻞ‬
‫ﺽ‬
‫ﷲ ﳍﻢ ﺃﻥ ﻳﺪﺧﻠﻮﻫﺎ‪) :‬ﻳﺎ ﹶﻗ ْﻮ ِﻡ ﺍﺩْﺧُﻠـﻮﺍ ﺍﻷﺭ َ‬
‫ﺍﻷﺭﺽ ﺍﳌﻘ ّﺪﺳﺔ‪ ،‬ﺍﻟﱵ ﻛﺘﺐ ﺍ ُ‬
‫ﷲ ﹶﻟ ﹸﻜ ْﻢ‪ ،١٣(...‬ﻭﺑﺬﻟﻚ ﲢﻘﻖ ﺍﻟﻮﻋـﺪ ﳍـﻢ ﺑﺎﻟـﺪﺧﻮﻝ‬
‫ﺐﺍ ُ‬
‫ﺍﳌﹸﻘ ّﺪ َﺳ ﹶﺔ ﺍﻟﱵ ﻛَﺘ َ‬
‫ﻭﺑﺈﻗﺎﻣﺔ ﳎﺘﻤﻊ ﺇﺳﺮﺍﺋﻴﻠﻲ‪ .‬ﻭﺑﻌﺪ ﻣﺎ ﻳﻘﺎﺭﺏ ‪ ١٨٧‬ﺳﻨﺔ ﲤﻜﻦ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻣﻦ ﻓﺘﺢ ﺍﻟﻘﺪﺱ‪ ،‬ﻭﺇﻗﺎﻣﺔ ﳑﻠﻜﺔ‪ .‬ﻣﻦ ﻫﻨﺎ ﳒﺪ ﺃ ﹼﻥ )ﻛﺘﺎﺏ ﺍﳌﻠﻮﻙ ﺍﻷﻭﻝ( ﰲ ﺍﻟﻌﻬﺪ‬
‫ﺍﻟﻘﺪﱘ‪ ،‬ﻳُﺴﺘﻬ ﹼﻞ ﺑﺎﳊﺪﻳﺚ ﻋﻦ ﺷﻴﺨﻮﺧﺔ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻣﻮﺗﻪ‪ .‬ﻭﻣـﻊ ﺃ ﹼﻥ‬
‫)ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ( ﻗﺪ ﻧﺴﺐ ﺇﱃ ﺩﺍﻭﺩ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﺎ ﻻ ﻳﻠﻴﻖ ﲟﻘﺎﻣﻪ‪ ،‬ﺇﻻ ﺃﻧـﻪ‬
‫ﺼﻼﺡ‪ ،‬ﻋﻠﻰ ﺧﻼﻑ ﺍﺑﻨﻪ ﻭﺧﻠﻴﻔﺘﻪ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﺟـﺎﺀ ﰲ‬ ‫ﺣﻜﻢ ﻟﻪ ﺑﺎﻟ ّ‬
‫ﺍﻹﺻﺤﺎﺡ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ ،‬ﻣﻦ ﺳﻔﺮ ﺍﳌﻠﻮﻙ ﺍﻷﻭﻝ‪ ..." :‬ﻓﺎﺳـﺘﻄﻌ َﻦ ﰲ ﺯﻣـﻦ‬
‫ﺷﻴﺨﻮﺧﺘﻪ ﺃﻥ ﻳﻐﻮﻳ َﻦ ﻗﻠﺒﻪ ﻭﺭﺍﺀ ﺁﳍﺔ ﺃﹸﺧﺮﻯ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻗﻠﺒﻪ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻣﻊ ﺍﻟﺮﺏ‬
‫ﺃﳍﻪ‪ ،‬ﻛﻘﻠﺐ ﺩﺍﻭﺩ ﺃﺑﻴﻪ‪ .‬ﻭﻣﺎ ﻟﺒﺚ ﺃﻥ ﻋﺒﺪ ﻋﺸﺘﺎﺭﻭﺕ‪ ...‬ﻭﺍﺭﺗﻜﺐ ﺍﻟﺸـ ّﺮ ﰲ‬
‫ﻋﻴﲏ ﺍﻟﺮﺏ‪ ،‬ﻭﱂ ﻳﺘﺒﻊ ﺳﺒﻴﻞ ﺍﻟﺮﺏ ﺑﻜﻤﺎﻝ‪ ،‬ﻛﻤﺎ ﻓﻌﻞ ﺃﺑﻮﻩ ﺩﺍﻭﺩ"‪ .‬ﻧﻘﻮﻝ‪ :‬ﺇﻧﻨـﺎ‬

‫‪ ١٣‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ‪٢١ :‬‬

‫‪٢٠‬‬
‫ﻧﺘﻔﻖ ﻣﻊ ﹶﻛَﺘﺒﺔ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻋﻠﻰ ﺃ ﹼﻥ ﻟﺪﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻟﺪ ﺍﲰﻪ )ﺳـﻠﻴﻤﺎﻥ(‪،‬‬
‫ﻭﺃّﻧﻪ ﻛﺎﻥ ﺣﻜﻴﻤﺎﹰ‪ ،‬ﻭﺃﹶﻧﻪ ﻣﻠﻚ ﺑﻌﺪ ﻭﻓﺎﺓ ﺃﺑﻴﻪ‪ .‬ﻭﻟﻜﻨﻨﺎ ﳔﺎﻟﻔﻬﻢ ﲤﺎﻣﺎ ﰲ ﺍﻟﻨﻈـﺮﺓ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛ ﻓﻬﻮ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪َ ):‬ﻭ َﻭ َﻫﺒْﻨﺎ ِﻟﺪَﺍﻭ َﺩ ﺳُﻠﻴْﻤﺎ ﹶﻥ‬
‫ِﻧ ْﻌ َﻢ ﺍﻟ َﻌ ْﺒﺪُ ﺇﻧ ُﻪ ﹶﺃ ّﻭﺍﺏ(‪ .١٤‬ﻣﻦ ﻫﻨﺎ ﻧﻌﺘﱪ ﺃﻥ ﺍﻹﻓﺴﺎﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﻗﺪ ﺑﺪﺃ ﺑﻌﺪ ﻭﻓﺎﺓ‬
‫ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛ ﻋﻨﺪﻣﺎ ﺍﻧﻘﺴﻤﺖ ﺩﻭﻟﺔ ﺍﻟﻨﺒﻮﺓ ﺇﱃ ﺩﻭﻟـﺘﲔ ﻣﺘﻨـﺎﺯﻋﺘﲔ‪،‬‬
‫ﻭﺍﻧﺘﺸﺮ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﺷﺎﻋﺖ ﺍﻟﺮﺫﻳﻠﺔ‪ .‬ﺟﺎﺀ ﰲ ﻣﻘﺪﻣﺔ )ﻛﺘﺎﺏ ﺍﳌﻠـﻮﻙ ﺍﻷﻭﻝ(‪:١٥‬‬
‫"‪ ...‬ﻳﺒﲔ ﻛﺘﺎﺏ ﺍﳌﻠﻮﻙ ﺍﻷﻭﻝ‪ ،‬ﺑﺸﻜﻞ ﺧﺎﺹ‪ ،‬ﺗﺄﺛﲑ ﺍﳌﺴـﺎﻭﺉ ﺍﻻﺟﺘﻤﺎﻋﻴـﺔ‬
‫ﺍﳌﹸﻔﺠِﻊ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ﺍﻟﺮﻭﺣﻴﺔ"‪.‬‬
‫ﺗﻮﻓﹼﻲ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺎﻡ )‪ ٩٣٥‬ﻕ‪.‬ﻡ(‪ ،١٦‬ﻓﺤﺼﻞ ﺃﻥ ﲤـ ّﺮﺩ‬
‫ﻋﺸﺮﺓ ﺃﺳﺒﺄﻁ‪ ،‬ﻭﻧﺼﺒﻮﺍ )ﻳﺮﺑﻌﺎﻡ ﺑﻦ ﻧﺎﺑﻂ( ﻣﻠﻜﺎﹰ ﻋﻠـﻰ ﳑﻠﻜـﺔ ﺇﺳـﺮﺍﺋﻴﻞ ﰲ‬
‫ﺍﻟﺸﻤﺎﻝ‪ .‬ﻭﱂ ﻳﺒﻖ ﲢﺖ ﺣﻜﻢ ﺭﺣﺒﻌﺎﻡ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺳﻮﻯ ﺳـﺒﻂ )ﻳﻬـﻮﺫﺍ(‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻧﺸﺄﺕ ﳑﻠﻜﺔ )ﺇﺳﺮﺍﺋﻴﻞ( ﰲ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻭﳑﻠﻜﺔ )ﻳﻬـﻮﺫﺍ( ﰲ ﺍﳉﻨـﻮﺏ‪،‬‬
‫ﻭﻋﺎﺻﻤﺘﻬﺎ ﺍﻟﻘﺪﺱ‪ .‬ﻭﻛﺎﻥ ﺍﻹﻓﺴﺎﺩ‪ ،‬ﻓﻜﺎﻥ ﺍﳉﻮﺱ ﻣﻦ ﻗﺒﻞ ﺍﻷﻋـﺪﺍﺀ‪ ،‬ﺍﻟـﺬﻳﻦ‬
‫ﺍﺟﺘﺎﺣﻮﺍ ﺍﳌﻤﻠﻜﺘﲔ ﰲ ﻣﻮﺟﺎﺕ ﺑﺪﺃﻫﺎ ﺍﳌﺼﺮّﻳﻮﻥ‪ ،‬ﻭﺗﻮﱃ ﻛﱪﻫـﺎ ﺍﻷﺷـﻮﺭّﻳﻮﻥ‬
‫ﻭﺍﻟﻜﻠﺪﺍﻧﻴﻮﻥ‪ ،‬ﺍﻟﻘﺎﺩﻣﻮﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﻔﺮﺍﺕ‪ .‬ﺟﺎﺀ ﰲ ﻣﻘﺪﻣﺔ )ﻛﺘـﺎﺏ ﺍﳌﻠـﻮﻙ‬
‫ﺍﻟﺜﺎﱐ(‪" :‬ﻓﻔﻲ ﺳﻨﺔ ‪ ٧٢٢‬ﻕ‪.‬ﻡ ﻫﺎﺟﻢ ﺍﻷﺷﻮﺭّﻳﻮﻥ ﳑﻠﻜﺔ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻟﺸـﻤﺎﻝ‬
‫ﻭﺩ ّﻣﺮﻭﻫﺎ‪ .‬ﻭﰲ ﺳﻨﺔ ‪ ٥٨٦‬ﻕ‪.‬ﻡ ﺯﺣﻒ ﺍﳉﻴﺶ ﺍﻟﺒﺎﺑﻠﻲ ﻋﻠﻰ ﳑﻠﻜﺔ ﻳﻬـﻮﺫﺍ ﰲ‬

‫‪ ١٤‬ﺳﻮﺭﺓ ﺹ‪ ،‬ﺍﻵﻳﺔ‪٣٠ :‬‬

‫‪ ١٥‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ‪ -‬ﻛﺘﺎﺏ ﺍﳊﻴﺎﺓ ﺗﺮﲨﺔ ﺗﻔﺴﲑﻳﺔ ‪ -‬ﺟﻲ‪.‬ﺳﻲ‪ .‬ﺳﻨﺘﺮ ‪ -‬ﻣﺼﺮ ﺍﳉﺪﻳﺪﺓ‬
‫‪ ١٦‬ﺃﺧﻄﺎﺀ ﳚﺐ ﺃﻥ ﺗُﺼﺤّﺢ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﺩ‪ .‬ﲨﺎﻝ ﻣﺴﻌﻮﺩ‪ ،‬ﺩﺍﺭ ﻃﻴﺒﺔ‪ ،‬ﺍﳌﻤﻠﻜﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﺴﻌﻮﺩﻳﺔ‪ ،‬ﻁ‪ ،١٩٧٦ ،١‬ﺹ‪٦١‬‬
‫ﻼ ﻋﻦ‪ :‬ﺳﻴﺎﺳﺔ ﺍﻹﺳﺘﻌﻤﺎﺭ ﻭﺍﻟﺼﻬﻴﻮﻧﻴﺔ ﲡﺎﻩ ﻓﻠﺴﻄﲔ‪ ،‬ﺣﺴﻦ ﺻﱪﻱ ﺍﳋﻮﱄ‪.‬‬
‫ﻧﻘ ﹰ‬

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‫ﺨﺮ ﺍﷲ ﺍﻷﺷﻮﺭﻳﲔ‪،‬‬ ‫ﺍﳉﻨﻮﺏ ﻭﻗﻀﻮﺍ ﻋﻠﻴﻬﺎ… ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻧﺮﻯ ﻛﻴﻒ ﺳ ّ‬
‫ﻭﺍﻟﺒﺎﺑﻠﻴﲔ‪ ،‬ﻟﺘﻨﻔﻴﺬ ﻗﻀﺎﺋﻪ ﺑﺸﻌﱯ ﳑﻠﻜﺔ ﻳﻬﻮﺫﺍ ﻭﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﻨﺤﺮﻓﲔ‪ .‬ﳚﺐ ﺍﻟﺘﻨﻮﻳﻪ‬
‫ﻫﻨﺎ ﺃ ﹼﻥ ﺍﳋﻄﻴﺌﺔ ﲡﻠﺐ ﺍﻟﺪﻳﻨﻮﻳﺔ ﻋﻠﻰ ﺍﻷﻣﺔ‪ ،‬ﺃ ّﻣﺎ ﺍﻟ ّﱪ ﻓﻤﺪﻋﺎﺓ ﻟﱪﻛﺔ ﺍﷲ‪ .‬ﻳﻜﺸﻒ‬
‫ﻟﻨﺎ ﻛﺘﺎﺏ ﺍﳌﻠﻮﻙ ﺍﻟﺜﺎﱐ ﺃ ﹼﻥ ﺍﷲ ﻻ ﻳُﺪﻳﻦ ﺃﺣﺪﹰﺍ ﻗﺒﻞ ﺇﻧﺬﺍﺭﻩ‪ ،‬ﻭﻗﺪ ﺑﻌﺚ ﺑﺄﻧﺒﻴﺎﺋـﻪ‬
‫ﺃﻭ ﹰﻻ ﻟﻴُﺤ ﹼﺬﺭﻭﺍ ﺍﻷﻣﺔ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ﺍﻹﻟﹶﻬﻲ"‪.١٧‬‬
‫ُﻳﻠﺤﻆ ﺃ ﹼﻥ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺸﻤﺎﻟﻴﺔ ﻛﺎﻧﺖ ﺗﺸﻤﻞ ﻣﻌﻈﻢ ﺍﻟﺸﻌﺐ‪ ،‬ﺃﻱ‬
‫ﻋﺸﺮﺓ ﺃﺳﺒﺎﻁ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﻲ ﺳﺒﺐ ﲤ ّﺰﻕ ﺩﻭﻟﺔ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‪ ،‬ﺑﻌـﺪ‬
‫ﺸﻘﺎﻕ ﰲ ﺍﻟﺸﻌﺐ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻗﺪ ﺯﺍﻟﺖ ﺇﺳﺮﺍﺋﻴﻞ ﻭ ُﺷ ﱢﺮﺩ ﺷﻌﺒﻬﺎ‬
‫ﻭﻓﺎﺗﻪ‪ ،‬ﻭﺣﺼﻮﻝ ﺍﻟ ﱢ‬
‫ﻗﺒﻞ ﳑﻠﻜﺔ ﻳﻬﻮﺫﺍ ﲟﺎ ﻳﻘﺎﺭﺏ ‪ ١٣٦‬ﺳﻨﺔ‪ .‬ﻭﺑﻌـﺪ ﻓﻨـﺎﺀ ﺍﻟـ ّﺪﻭﻟﺘﲔ ﺣـﺎﻭﻝ‬
‫ﺴﺎﺑﻘﺔ ﻓﺄﺧﻔﻘﻮﺍ‪ .‬ﺃ ّﻣﺎ ﳒﺎﺡ ﺑﻌﺾ ﺍﻟﺜﻮﺭﺍﺕ ﻓﻠﻢ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠّﻴﻮﻥ ﺃﻥ ﻳﻌﻴﺪﻭﺍ ﺍﻷﳎﺎﺩ ﺍﻟ ّ‬
‫ﰐ‪ ،‬ﺃﻭ ﻣُﻠﻚ ﲢﺖ ﺍﻟﺘﺎﺝ ﺍﻟﺮﻭﻣﺎﱐ‪ ،‬ﻟـﺬﻟﻚ ﳒـ ُﺪ‬ ‫ﻳﺘﻌ ّﺪ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺣﻜﻢ ﺫﺍ ﹼ‬
‫ﻛﹸﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺗﺘﻮﺍﻃﺄ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺇﻥ ﺯﻭﺍﻝ ﳑﻠﻜﺔ ﻳﻬﻮﺫﺍ ﻫـﻮ ﺯﻭﺍﻝ ﺍﻟﺪﻭﻟـﺔ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻓﻠﻢ ﺗﻮﻟﺪ ﻣ ّﺮﺓ ﺛﺎﻧﻴﺔ ﺇﻻ ﻋﺎﻡ ‪١٩٤٨‬ﻡ‪.‬‬

‫‪ ١٧‬ﻛﺘﺎﺏ ﺍﳊﻴﺎﺓ‪ ،‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺹ ‪٤٧٨‬‬

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 ‫ﰲ ﺗﻔﺴﲑ ﺍﻟّﻨﺒﻮﺀﺓ‬

‫ﳌﺎﺫﺍ ﹸﺃﻧﺰﻟﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻣﺮﺓ ﺃﺧﺮﻯ ﺑﻌﺪ ﻧﺰﻭﳍﺎ ﺍﻷﻭﻝ ﰲ ﺍﻟﺘـﻮﺭﺍﺓ‪ ،‬ﻗﺒـﻞ‬
‫ﺍﻹﺳﺮﺍﺀ ﲟﺎ ﻳﻘﺎﺭﺏ ‪ ١٨٠٠‬ﺳﻨﺔ ؟ ﻧﻘﻮﻝ‪ :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺀﺓ ﻗﺪ ﲢﻘﻘﺖ ﻛﺎﻣﻠﺔ‬
‫ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻟﻮﺟﺪﻧﺎ ﺻﻌﻮﺑﺔ ﰲ ﻓﻬﻢ ﺫﻟﻚ‪ .‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﳌ ّﺮﺓ ﺍﻷﻭﱃ‬
‫ﻗﺪ ﲢﻘﻘﺖ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ‪ -‬ﻭﻫﺬﺍ ﻣﺎ ﺣﺼﻞ ﰲ ﺍﻟﻮﺍﻗﻊ ‪ -‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗﺘﺤﻘـﻖ ﰲ‬
‫ﻣﺴﺘﻘﺒﻞ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﺈﻥ ﺍﻷﻣﺮ ﻋﻨﺪﻫﺎ ﻳﻜﻮﻥ ﻣﻔﻬﻮﻣﺎ‪ ،‬ﺳّﻴﻤﺎ ﻭﺃﻧﻨﺎ ﻧﻌﻴﺶ ﺯﻣـﻦ‬
‫ﲢﻘﻖ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﺍﻟﺘﻔﺴﲑ ﺍﳌﻨﺴﺠﻢ ﻣﻊ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻟﻴﺆﻛﹼﺪ ﺫﻟﻚ‪:‬‬
‫ﲔ‬
‫ﺽ ﻣﺮﺗ ِ‬
‫ﺴﺪُ ﱠﻥ ﰲ ﺍﻷﺭ ِ‬
‫ﺏ ﹶﻟﺘُ ﹾﻔ ِ‬
‫ﻀﻴْﻨﺎ ﺇﱃ ﺑَﲏ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﰲ ﺍﻟﻜﺘﺎ ِ‬
‫) َﻭ ﹶﻗ َ‬
‫ﺱ‬
‫َﻭﹶﻟَﺘﻌْﻠﹸ ﱠﻦ ﻋُﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ‪ .‬ﹶﻓﺈِﺫﺍ ﺟَﺎ َﺀ َﻭ ْﻋﺪُ ﺃﹸﻭﻻﻫُﻤﺎ ﺑَﻌﺜﹾﻨﺎ َﻋ ﹶﻠ ْﻴﻜﹸﻢ ﻋِﺒﺎﺩﹰﺍ ﻟﻨﺎ ﺃﹸﻭﱄ َﺑ ﹾﺄ ٍ‬
‫‪١٨‬‬
‫ﺷَﺪﻳﺪ ﹶﻓﺠَﺎﺳﻮﺍ ﺧِﻼﻝﹶ ﺍﻟ ِّﺪﻳﺎ ِﺭ ﻭَﻛﺎ ﹶﻥ َﻭﻋْﺪﹰﺍ َﻣﻔﹾﻌﻮ ﹰﻻ(‪.‬‬
‫)ﻭَﻗﹶﻀَﻴﻨﺎ ﺇﱃ َﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ(‪ :‬ﻭﺇﺳﺮﺍﺋﻴﻞ ﻫﻮ )ﻳﻌﻘﻮﺏ( ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‪،‬‬
‫ﻭﺃﺑﻨﺎﺀ ﺇﺳﺮﺍﺋﻴﻞ ﻫﻢ ﺍﻷﺳﺒﺎﻁ ﺍﻹﺛﻨﺎ ﻋﺸﺮ‪ ،‬ﻭﻣﺎ ﺗﻨﺎﺳﻞ ﻣﻨﻬﻢ‪ .‬ﻭﺍﻟﻘﻀـﺎﺀ ﻫﻨـﺎ‬
‫ﳜﺼﻬﻢ ﺑﺼﻔﺘﻬﻢ ﳎﺘﻤﻌﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ "‪.‬‬

‫‪١٨‬‬
‫ﺍﻹﺳﺮﺍﺀ‪٥،٤ :‬‬

‫‪٢٣‬‬
‫)ﰲ ﺍﻟﻜﺘﺎﺏ(‪ :‬ﺃﻱ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﻳﺆ ﹼﻛﺪ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ‬
‫ﻯ ﻟِﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ"‪ .‬ﻭﺍﳌﻌﺮﻭﻑ‬
‫ﺏ ﻭﺟﻌﻠﻨﺎ ُﻩ ﻫُﺪ ً‬
‫ﺴﻮﺭﺓ‪" :‬ﻭﺀﺍَﺗﻴْﻨﺎ ﻣﻮﺳﻰ ﺍﻟﻜﺘﺎ َ‬
‫ﺍﻟ ّ‬
‫ﺃ ﹼﻥ ﺍﻟﺘﻮﺭﺍﺓ ﻧﺰﻟﺖ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻛﺎﻥ ﻛﻞ ﺭﺳﻮ ٍﻝ ﻳُﺒﻌﺚ ﺇﱃ ﻗﻮﻣـﻪ ﺧﺎﺻّـﺔ‪،‬‬
‫ﻭﺑُﻌﺚ ﳏﻤﺪ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺇﱃ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ‪.‬‬
‫ﺽ(‪ :‬ﻭﺍﺿﺢ ﺃ ﹼﻥ ﺍﻟﻜﻼﻡ ﻫﻮ ﺇﺧﺒﺎﺭ ﺑﺎﳌﺴﺘﻘﺒﻞ‪ .‬ﻭﲟﺎ‬
‫ﺴﺪُ ﱠﻥ ﰲ ﺍﻷﺭ ِ‬
‫)ﻟﺘُ ﹾﻔ ِ‬
‫ﺃ ﹼﻥ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻓﺎﻟﻨﺒﻮﺀﺓ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﳌﺴﺘﻘﺒﻞ ﺑﻌﺪ ﺯﻣـﻦ ﺍﻟﺘـﻮﺭﺍﺓ‪،‬‬
‫ﻭﻟﻴﺲ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺍﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻭﻭﺭﻭﺩ ﺍﻟﻨﺒﻮﺀﺓ ﰲ ﺍﻟﻘـﺮﺍﻥ ﺍﻟﻜـﺮﱘ ﺑﺼـﻴﻐﺔ‬
‫ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﻻ ﹼﻥ ﺍﻟﻜﻼﻡ ﺣِﻜﺎﻳﺔ ﳌﺎ ﻭﺭﺩ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺣﻜﺎﻳﺔ ﻗﻮﻝ‬
‫ﺍﺑﻦ ﺁﺩﻡ ﳐﺎﻃﺒﺎﹰ ﺃﺧﺎﻩ‪" :‬ﻗﺎ ﹶﻝ َﻷ ﹾﻗﺘُ ﹶﻠّﻨﻚ"‪.‬‬
‫)ﰲ ﺍﻷﺭﺽ(‪ :‬ﺍﻹﻓﺴﺎﺩ ﰲ ﺟُﺰﺀ ﻣﻦ ﺍﻷﺭﺽ ﻫﻮ ﺇﻓﺴـﺎﺩ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﺍﻟﻔﺴﺎﺩ ﻫﻮ ﺧﺮﻭﺝ ﺍﻟﺸﻲﺀ ﻋﻦ ﻭﻇﻴﻔﺘﻪ ﺍﻟﱵ ﺧُﻠﻖ ﳍﺎ‪ ،‬ﻭﻫﻮ ﺩﺭﺟـﺎﺕ؛ ﻣﻨـﻪ‬
‫ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﻜﺒﲑ‪.‬‬
‫)ﻣﺮﺗﲔ(‪ :‬ﻫﺬﺍ ﻳﺆ ﹼﻛﺪ ﺃ ﹼﻥ ﺍﻹﻓﺴﺎﺩ ﻫﻮ ﺇﻓﺴﺎﺩ ﳎﺘﻤﻌـﻲ‪ ،‬ﻭﰲ ﺯﻣـﺎﻥ‬
‫ﻭﻣﻜﺎﻥ ﻣﻌﻴﻨﲔ‪ .‬ﺃﻣﺎ ﺍﻹﻓﺴﺎﺩ ﺍﻟﻔﺮﺩﻱ ﻓﻬﻮ ﻣﺘﻜﺮﺭ ﰲ ﻛﻞ ﳊﻈﺔ‪.‬‬
‫) َﻭﹶﻟَﺘﻌْﻠﹸ ﱠﻦ ﻋُﻠﻮﹰﺍ ﻛﹶﺒﲑﹰﺍ(‪ :‬ﻓﻬﻮ ﺇﻓﺴﺎﺩ ﻋﻦ ﻋﻠﻮ ﻭﲡﺒّـﺮ‪ .‬ﻭﻗـﺪ ﻳﻜـﻮﻥ‬
‫ﻒ ﻭﺫِﻟﹼﺔ‪ .‬ﺃﻣﺎ ﺍﻹﻓﺴﺎﺩ ﺍﳌﻨﺒﺄ ﺑﻪ ﻓﻬﻮ ﻋﻦ ﻋﻠ ٍﻮ ﻛـﺒﲑ‪ .‬ﻭﺍﻟﻌﻠـﻮ‬
‫ﺍﻹﻓﺴﺎﺩ ﻋﻦ ﺿﻌ ٍ‬
‫ﺽ ﻭﺟﻌـ ﹶﻞ ﺃﻫْﻠـﻬﺎ ﺷِـﻴَﻌﹰﺎ‬
‫ﻳﻔﺴﺮﻩ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪) :‬ﺇﻥ ِﻓ ْﺮﻋَﻮ ﹶﻥ ﻋﻼ ﰲ ﺍﻷﺭ ِ‬
‫ﺴﺘَﺤﻴﻲ ﻧِﺴﺎ َﺀﻫُﻢ ﺇﻧ ُﻪ ﻛـﺎ ﹶﻥ ﻣِـ َﻦ‬
‫ﺢ ﺃﹶﺑﻨﺎ َﺀﻫُﻢ َﻭَﻳ ْ‬
‫َﻳﺴَْﺘﻀْ ِﻌﻒُ ﻃﺎﺋِﻔ ﹰﺔ ِﻣ ْﻨﻬُﻢ ُﻳ ﹶﺬّﺑ ُ‬

‫‪٢٤‬‬
 ‫‪١٩‬‬
‫ﻓﺈﻓﺴﺎﺩ ﺍﺠﻤﻟﺘﻤﻊ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺳﻴﻜﻮﻥ ﻋﻦ ﻋﻠـﻮ‪ ،‬ﻭﺍﺳـﺘﻜﺒﺎﺭ‪،‬‬ ‫ﺍﳌﹸﻔﹾﺴِﺪﻳﻦ(‬
‫ﻭﻏﻄﺮﺳﺔ‪ ،‬ﻭﺇﺟﺮﺍﻡ‪.‬‬
‫)ﻓﺈﺫﺍ ﺟﺎ َﺀ َﻭ ْﻋﺪُ ﺃﹸﻭﻻﻫُﻤﺎ(‪ :‬ﻓﺈﺫﺍ ﺣﺼﻞ ﺍﻹﻓﺴﺎﺩ ﻣﻦ ﻗﺒـﻞ ﺍﺠﻤﻟﺘﻤـﻊ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ،‬ﻭﲢ ﹼﻘﻘﺖ ﺍﻟﻨﺒﻮﺀﺓ ﲝﺼﻮﻝ ﺫﻟﻚ‪ ،‬ﻋﻨﺪﻫﺎ ﺗﻜﻮﻥ‬
‫ﺍﻟﻌﻘﻮﺑﺔ‪.‬‬
‫ﻋﺒﺎﺩﹼﺍ ﻟﻨﺎ‬
‫)ﺑﻌﺜﻨﺎ ﻋﻠﻴﻜﻢ ﻋﺒﺎﺩﹰﺍ ﻟﻨﺎ(‪ :‬ﺫﻫﺐ ﺑﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺇﱃ ﺍﻟﻘـﻮﻝ ﺑـﺄ ﹼﻥ‬
‫ﺍﻟﻌﺒﺎﺩ ﻫﻢ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻋﺒﺎﺩﹰﺍ ﻟﻨﺎ(‪ .‬ﻭﻗﺪ ﺃﳉﺄﻫﻢ ﻫـﺬﺍ ﺇﱃ‬
‫ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﺍﳌ ّﺮﺓ ﺍﻷﻭﱃ ﻫﻲ ﺍﻟﱵ ﰎ ﻓﻴﻬﺎ ﺇﺧﺮﺍﺝ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨـﻮﺭﺓ‪ ،‬ﰲ‬
‫ﻋﺼﺮ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺩﺧﻮﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺪﺱ ﻓﺎﲢﺎﹰ‪،‬‬
‫ﻭﻫﺬﺍ ﺑﻌﻴﺪ ﻋﻦ ﻇﺎﻫﺮ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ‪ .‬ﻭﻻ ﺿﺮﻭﺭﺓ ﳌﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻷ ﹼﻥ ﻋﺒﺎﺭﺓ‬
‫)ﻋﺒﺎﺩﹰﺍ ﻟﻨﺎ( ﲢﺘﻤﻞ ﺍﳌﺆﻣﻨﲔ ﻭﻏﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻘﺮﺍﺋﻦ ﺍﻟﻜﺜﲑﺓ ﺍﻟﱵ ﺗﺪﻝ‬
‫ﻋﻠﻰ ﺃﻬﻧﻢ ﻣﻦ ﻏﲑ ﺍﳌﺆﻣﻨﲔ‪ .‬ﻭﺇﻟﻴﻚ ﺗﻮﺿﻴﺢ ﺫﻟﻚ ‪:‬‬
‫‪ (١‬ﱂ ﻳﺮﺩ ﺗﻌﺒﲑ )ﻋﺒﺎﺩﹰﺍ ﻟﻨﺎ( ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻻ ﰲ ﻫـﺬﺍ ﺍﳌﻮﺿـﻊ‬
‫ﻓﻘﻂ‪ .‬ﻭﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺍﻟﻘﺪﻣﺎﺀ ﱂ ﻳﻘﻮﻟﻮﺍ ﺑﺄ ﹼﻥ ﻋﺒﺎﺩﺍﹰ ﻟﻨﺎ ﺗﻌﲏ ﻣﺆﻣﻨﲔ‪.‬‬
‫ﺑﻞ ﺫﻫﺒﻮﺍ ﺇﱃ ﺍﻟﻘﻮﻝ ﺇﻬﻧﻢ ﻣﻦ ﺍﺠﻤﻟﻮﺱ‪.‬‬
‫ﺤﺖ ﺭﺳﺎﻟﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ﺇﱃ ﺍﳉﻨـﺪ‪،‬‬ ‫‪ (٢‬ﺇﺫﺍ ﺻ ّ‬
‫ﻼ ﻋﻠﻰ ﻓﻬﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻶﻳﺔ‬ ‫ﻭﺍﻟﱵ ﺃﺧﺮﺟﻬﺎ ﺍﺑﻦ ﺳﻌﺪ ﰲ ﺍﻟ ﹼﻄﺒﻘﺎﺕ‪ ،‬ﻓﺴﺘﻜﻮﻥ ﺩﻟﻴ ﹰ‬

‫‪ ١٩‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪ ،‬ﺍﻵﻳﺔ ‪٤ :‬‬

‫‪٢٥‬‬
‫ﺍﻟﻜﺮﳝﺔ‪ .‬ﻳﻘﻮﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪" :‬ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﺇ ﹼﻥ ﻋﺪ ّﻭﻧﺎ ﺷﺮٌ ﻣﻨﺎ ﻓﻠﻦ ُﻳﺴَـ ﹼﻠﻂ‬
‫ﻋﻠﻴﻨﺎ ﻭﺇﻥ ﺃﺳﺄﻧﺎ‪ .‬ﻓﺮﺏ ﻗﻮ ٍﻡ ُﺳ ﹼﻠﻂ ﻋﻠﻴﻬﻢ ﺷﺮٌ ﻣﻨﻬﻢ‪ ،‬ﻛﻤﺎ ُﺳ ﹼﻠﻂ ﻋﻠﻰ ﺑـﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﳌﺎ ﺃﺗﻮﺍ ﻣﺴﺎﺧﻂ ﺍﷲ ﻛﻔﺮﺓ ﺍﺠﻤﻟﻮﺱ‪ ،‬ﻓﺠﺎﺳﻮﺍ ﺧﻼﻝ ﺍﻟﺪﻳﺎﺭ ﻭﻛـﺎﻥ‬
‫ﻭﻋﺪﹰﺍ ﻣﻔﻌﻮ ﹰﻻ"‪ .‬ﻻﺣﻆ ﻗﻮﻟﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪" :‬ﻛﻔﺮﺓ ﺍﺠﻤﻟﻮﺱ ﻓﺠﺎﺳﻮﺍ ﺧـﻼﻝ‬
‫ﺍﻟﺪﻳﺎﺭ" ﻓﻬﻮ ﳚﺰﻡ ﺑﺄﻬﻧﻢ ﻛﻔﺮﺓ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﺑﺎﳌ ّﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﻫﺬﺍ ﻳﻮﺣﻲ ﺑﺄ ﹼﻥ ﺍﳌ ّﺮﺓ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﱂ ﲢﺪﺙ ﺑﻌﺪ؛ ﺇﺫ ﻛﺎﻥ ﺍ َﻷﻭﱃ ﺃﻥ ﻳﺴﺘﺸﻬ َﺪ ﺑﺎﳌ ّﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻷﻬﻧﺎ ﺃﻗﺮﺏ ﰲ‬
‫ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺃ ْﺩﻋﻰ ﺇﱃ ﺍﻻﻋﺘﺒﺎﺭ‪.‬‬
‫ﷲ ِﺑ ِﻪ ﻋِﺒﺎ َﺩﻩُ ﻳـﺎ ﻋِﺒـﺎ ِﺩ‬
‫ﻑﺍُ‬
‫ﺨ ّﻮ ُ‬
‫ﻚ ُﻳ َ‬
‫‪ (٣‬ﻧﻘﺮﺃ ﰲ ﺍﻟﻘﺮﺍﻥ ﺍﻟﻜﺮﱘ‪ " :‬ﹶﺫِﻟ َ‬
‫ﻓﺎﺗﻘﻮ ِﻥ " ]ﺍﻟﺰﻣﺮ‪.[ ١٦:‬‬
‫ﺨَﺘﻠِﻔﻮﻥ " ]ﺍﻟﺰﻣﺮ‪.[ ٤٦‬‬
‫ﺤﻜﹸﻢُ َﺑ ْﻴ َﻦ ﻋِﺒﺎ ِﺩ َﻙ ﰲ ﻣﺎ ﻛﺎﻧُﻮﺍ ﻓﻴ ِﻪ َﻳ ْ‬
‫ﺖ َﺗ ْ‬
‫" ﺃﹶﻧ َ‬
‫" َﻧ ْﻬﺪِﻱ ِﺑ ِﻪ َﻣ ْﻦ َﻧﺸَﺎ ُﺀ ِﻣ ْﻦ ِﻋﺒَﺎ ِﺩﻧَﺎ " ]ﺍﻟﺸﻮﺭﻯ ‪.[٤٢‬‬
‫ﲑ ﺑَﺼﲑ " ]ﻓﺎﻃﺮ ‪.[ ٣١‬‬
‫ﷲ ِﺑ ِﻌﺒَﺎ ِﺩ ِﻩ ﹶﻟﺨَﺒ ٌ‬
‫" ﺇِﻥ ﺍ َ‬
‫ﺴﺒﻴﻞ " ]ﺍﻟﻔﺮﻗﺎﻥ ‪[١٧‬‬
‫ﺿ ﹼﻠﻮﺍ ﺍﻟ ّ‬
‫" َﺀﹶﺃْﻧُﺘ ْﻢ ﺃﹶﺿْﻠﹶﻠﹾﺘُﻢ ﻋِﺒﺎﺩِﻱ ﻫﺆﻻ ِﺀ ﹶﺃ ْﻡ ﻫﻢ َ‬
‫ﻻﺣﻆ ﺍﻟﻜﻠﻤﺎﺕ‪):‬ﻋﺒﺎﺩﻩ‪ ..‬ﻋﺒﺎﺩﻱ‪ ..‬ﻋﺒﺎﺩﻙ‪ ..‬ﻋﺒﺎﺩﻧﺎ( ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴـﺎﺑﻘﺔ‬
‫ﻭﺍﻟﱵ ﺗﺆﻛﺪ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻋﻤﻮﻡ ﺍﻟﺒﺸﺮ‪.‬‬
‫‪ (٤‬ﺍﻟﺘﺨﺼﻴﺺ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﻋﺒﺎﺩﹰﺍ ﻟﻨﺎ " ﻳﻘﺼﺪ ﺑﻪ ﺇﺑـﺮﺍﺯ ﺻـﻔﺔ‬
‫ﺱ ﺷﺪﻳ ٍﺪ "‪ .‬ﻓﺈﺫﺍ ﻗﻠ َ‬
‫ﺖ‪ :‬ﻭﻟﺪﻱ ﺫﻛ ّﻲ‪ ،‬ﻓﻬﻤﻨﺎ ﺃﻧﻚ‬ ‫ﻗﺎﺩﻣﺔ‪ ،‬ﻭﻫﻲ ﻫﻨﺎ‪ " :‬ﺃﹸﻭﱄ ﺑﺄ ٍ‬
‫ﺗﻘﺼﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﻭﻟﺪﻙ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﻭﻟ ٌﺪ ﱄ ﺫﻛ ّﻲ‪ ،‬ﻓﻬﻤﻨﺎ ﺃﻧـﻚ ﺗﻘﺼـﺪ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﺫﻛﺎﺀ ﻭﻟﺪﻙ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪.‬‬
‫‪ (٥‬ﻭﺩﻟﻴﻞ ﺃﺧﺮ ﻣﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﻓﻘـﺪ‬

‫‪٢٦‬‬
‫ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﻟﻔﱳ ‪ -‬ﺑﺎﺏ ِﺫﻛﹾﺮ ﺍﻟـ ّﺪﺟّﺎﻝ ‪ -‬ﻋﻨـﺪ‬
‫ﷲ ﺇﱃ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ‪ ..." :‬ﻓﺒﻴﻨﻤﺎ ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﺇﺫ ﺃﻭﺣـﻰ ﺍ ُ‬
‫ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﺃﱐ ﻗﺪ ﺃﺧﺮﺟﺖُ ﻋﺒﺎﺩﹰﺍ ﱄ ﻻ ﻳﺪﺍﻥ ﻷﺣـﺪ ﺑﻘﺘـﺎﳍﻢ "‬
‫ﻻﺣﻆ‪ " :‬ﻋﺒﺎﺩﹰﺍ ﱄ "‪.‬‬
‫ﺱ ﺷﺪﻳﺪ (‪ :‬ﻻ ﻳﺘﻮﻫﻢ ﺃﺣﺪ ﺃ ﹼﻥ ﺍﻟﻮﺻﻒ ﺍﻟﺒـﺄﺱ‬
‫) ﻋﺒﺎﺩﹰﺍ ﻟﻨﺎ ﺃﻭﱄ ﺑﺄ ٍ‬
‫ﺍﻟﺸﺪﻳﺪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓﺍﻟﻔﺘﺢ‪َ …":‬ﺳُﺘﺪﻋﻮ ﹶﻥ ﺇﱃ‬
‫‪٢٠‬‬
‫ﺱ ﺷﺪﻳﺪ …"‬
‫ﻗﻮ ٍﻡ ﺃﻭﱄ ﺑﺎ ٍ‬
‫ﳉﻮْﺱ‬
‫ﺍﹶ‬
‫)ﻓﺠﺎﺳﻮﺍ ﺧﻼﻝ ﺍﻟﺪﻳﺎﺭ(‪ :‬ﺍﳉﻮﺱ ﻫﻮ ﺍﻟﺘﺮﺩﱡﺩ ﺫﻫﺎﺑﹰﺎ ﻭﺇﻳﺎﺑﺎﹰ‪ .‬ﻭﳓﻦ ﻧﻘﻮﻝ‬
‫ﰲ ﺍﻟﻌﺎﻣّﻴﺔ‪" :‬ﺣﺎﺱ ﺍﻟﺪﺍﺭ" ﺇﺫﺍ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺬﻫﺎﺏ ﻭﺍﻹﻳﺎﺏ ﺣﱴ ﻇﻬﺮﺕ ﺁﺛـﺎﺭ‬
‫ﺫﻟﻚ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﺒﻴﺖ‪ ،‬ﰲ ﺻﻮﺭﺓ ﻣﻦ ﺍﻟﻔﻮﺿﻰ‪ .‬ﻭﻛﺬﻟﻚ ﻋﻨﺪﻣﺎ ﻧﻀﻊ ﺍﻟﺒﺼﻞ ﰲ‬
‫ﺍﻟﺰﻳﺖ‪ ،‬ﻭﻧﻀﻌﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺭِ‪ ،‬ﻭﻧﻜﺜﺮ ﻣﻦ ﺍﻟﺘﺤﺮﻳﻚ ﻭﺍﻟﺘﻘﻠﻴﺐ‪ ،‬ﻧﻘﻮﻝ‪ " :‬ﺇﻧﻨـﺎ‬
‫ﳓﻮﺱ ﺍﻟﺒﺼﻞ "‪ .‬ﻭﺇﺫﺍ ﻭﻗﻊ ﺇﻧﺴﺎﻥﹲ ﰲ ﻣﺸﻜﻠﺔ ﺟﻌﻠﺘﻪ ﻳﻀﻄﺮﺏ ﻓﻼ ﻳﻌﺮﻑ ﳊﻠﻬﺎ‬
‫ﻭﺟﻬﹰﺎ‪ ،‬ﻧﻘﻮﻝ‪ " :‬ﻭﻗﻊ ﰲ ﺣﻮﺳﺔ "‪ .‬ﻭﺍﳊﻮﺱ ﻭﺍﳉﻮﺱ ﻫﻨـﺎ ﲟﻌـﲎ ﻭﺍﺣـﺪ‪.‬‬
‫ﻭﺍﻟﻌﻘﻮﺑﺔ ﻏﲑ ﻭﺍﺿﺤﺔ ﺍﳌﻌﺎﱂ ﻛﺎﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻟﻜﻨﻚ ﺗﺴـﺘﻄﻴﻊ ﺃﻥ ﺗﺘﺼـﻮﺭﻫﺎ‬
‫ﺱ ﺷﺪﻳﺪ‪ ،‬ﻟﻴﺲ ﰲ ﻗﻠﻮﻬﺑﻢ ﺇﳝﺎ ﹲﻥ ﻭﻻ ﺭﲪﺔ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﳚﻮﺱ ﻗﻮﻡ ﺃﻭﻟﻮﺍ ﺑﺎ ٍ‬
‫ﺑﺪﺃ ﺍﻟﻔﺴﺎﺩ ﺑﺎﻧﻘﺴﺎﻡ ﺍﻟ ّﺪﻭﻟﺔ ﺑﻌﺪ ﻣﻮﺕ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﺎﻡ ‪٩٣٥‬‬
‫ﻕ‪ .‬ﻡ‪ ،‬ﰒ ﻛﺎﻥ ﺟﻮﺱ ﺍﳌﺼﺮﻳﲔ‪ ،‬ﻓﺎﻵﺷﻮﺭﻳﲔ‪ ،‬ﻓﺎﻟﻜﻠﺪﺍﻧﻴﲔ‪ .‬ﻭﺑﺎﺭﺗﻔﺎﻉ ﻭﺗـﲑﺓ‬

‫‪ ٢٠‬ﺍﻟﻔﺘﺢ‪١٦ :‬‬

‫‪٢٧‬‬
‫ﺍﻹﻓﺴﺎﺩ ﺍﺭﺗﻔﻌﺖ ﻭﺗﲑﺓ ﺍﳉﻮﺱ ﻭﺧﻄﻮﺭﺗﻪ‪ ،‬ﺣﱴ ﺑﻠﻎ ﺍﻟ ﹼﺬﺭﻭﺓ ﺑﺘـﺪﻣﲑ ﺍﻟ ّﺪﻭﻟـﺔ‬
‫ﺍﻟﺸﻤﺎﻟﻴﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻋﺎﻡ ‪ ٧٢٢‬ﻕ‪.‬ﻡ‪ .‬ﻭﺑﺬﻟﻚ ﰎ ﻗﺘﻞ ﻭﺳﱯ ﻋﺸﺮﺓ ﺃﺳﺒﺎﻁ ﻣـﻦ‬
‫ﺍﻷﺳﺒﺎﻁ ﺍﻹﺛﲏ ﻋﺸﺮ‪ ،‬ﻭﺑﻘﻲ ﺍﳉﻮﺱ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳉﻨﻮﺑﻴﺔ ﻳﻬﻮﺫﺍ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬
‫ﺑﻌﺾ ﺍﻹﺻﻼﺣﺎﺕ‪ ،‬ﻭﺃﺑﺮﺯﻫﺎ ﺇﺻﻼﺣﺎﺕ )ﻳﻮﺷﻴﺎ( ﻋـﺎﻡ ‪ ٦٢١‬ﻕ‪.‬ﻡ‪ ٢١،‬ﺇﱃ ﺃﻥ‬
‫ﰎ ﺗﺪﻣﲑﻫﺎ ﻣﻦ ﻗﺒﻞ ﺍﻟﻜﻠﺪﺍﻧﻴﲔ ﻋﺎﻡ ‪ ٥٨٦‬ﻕ‪.‬ﻡ‪ .‬ﻭﺑﺬﻟﻚ ﺗﻼﺷﺖ ﺁﺛﺎﺭ ﺍﳌﻤﻠﻜﺔ‬
‫ﺍﻟﱵ ﺃﺳﺴﻬﺎ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﺱ ﺷﺪﻳﺪ ﹶﻓﺠﺎ ُﺳﻮﺍ ﺧﻼﻝ ﺍﻟ ّﺪﻳﺎﺭ(‪ :‬ﺍﻟﺪﺍﺭﺱ ﻟﻠﺘﺎﺭﻳﺦ‪،‬‬
‫)ﻋﺒﺎﺩﹰﺍ ﻟﻨﺎ ﺃﻭﱃ ﺑﺄ ٍ‬
‫ﻭﺍﳌﺘﺪﺑّﺮ ﻟﻶﻳﺎﺕ ﺍﻟﻜﺮﳝﺔ‪ ،‬ﻳﻼﺣﻆ‪:‬‬
‫‪ (١‬ﺃ ﹼﻥ ﺍﳉﻮﺱ ﻗﺎﻡ ﺑﻪ ﺍﳌﺼﺮّﻳﻮﻥ‪ ،‬ﻭﺍﻵﺷﻮﺭّﻳﻮﻥ‪ ،‬ﻭﺍﻟﻜﻠﺪﺍﻧﻴّﻮﻥ –ﺍﻟﺒﺎﺑﻠﻴﻮﻥ‬
‫‪ -‬ﻭﺑﺬﻟﻚ ﻧﻠﺤﻆ ﺩﻗﺔ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ‪ " :‬ﻋﺒﺎﺩﹰﺍ " ﻫﻜﺬﺍ ﺑﺎﻟﺘﻨﻜﲑ‪.‬‬
‫‪ (٢‬ﻛﺎﻧﺖ ﺍﻷﻣﻢ ﺍﻟﺜﻼﺙ ﻗﻮﻳﺔ ﻭﺷﺪﻳﺪﺓ ﺍﻟﺒﺄﺱ‪ ،‬ﻭﲡﺪ ﺫﻟﻚ ﻭﺍﺿﺤﺎ ﰲ‬
‫ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺘﺎﺭﳜﻴﺔ‪.‬‬
‫‪ (٣‬ﺩﺧﻠﺖ ﺟﻴﻮﺵ ﻫﺬﻩ ﺍﻷﻣﻢ ﺧﻼﻝ ﺍﻟﺪﻳﺎﺭ ﻣﻦ ﻏﲑ ﺗـﺪﻣﲑ ﻟﻜﻴـﺎﻥ‬
‫ﺍﺠﻤﻟﺘﻤﻊ‪ ،‬ﻭﺃﺑﻘﻮﺍ ﺍﳌﻠﻮﻙ ﰲ ﻋﺮﻭﺷﻬﻢ‪ ،‬ﺣﱴ ﻛﺎﻥ ﺍﳌﻠﻚ )ﻫﻮﺷﻊ(‪ ،‬ﺍﳌﻠﻚ ﺍﻟﺘﺎﺳﻊ‬
‫ﻋﺸﺮ ﻋﻠﻰ ﳑﻠﻜﺔ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻓﺰﺍﻟﺖ ﰲ ﻋﻬﺪﻩ ﻋﺎﻡ ‪ ٧٢٢‬ﻕ‪.‬ﻡ‪ .‬ﺃﻣﺎ ﳑﻠﻜﺔ ﻳﻬﻮﺫﺍ‬
‫ﺻ ْﺪﻗّﻴﺎ(‪ ،‬ﺍﳌﻠﻚ ﺍﻟﺘﺎﺳﻊ ﻋﺸـﺮ ﻋﻠـﻰ‬‫ﻓﺰﺍﻟﺖ ﻋﺎﻡ ‪ ٥٨٦‬ﻕ‪.‬ﻡ‪ ،‬ﰲ ﻋﻬﺪ ﺍﳌﻠﻚ ) ِ‬
‫ﳑﻠﻜﺔ ﻳﻬﻮﺫﺍ‪ ،‬ﻭﺑﺬﻟﻚ ﺍﻧﺘﻬﻰ ﺍﳉﻮﺱ‪ .‬ﻣﻦ ﻫﻨﺎ ﻧﻠﺤﻆ ﺩﻗﺔ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ ﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪ " :‬ﺧﻼﻝ ﺍﻟﺪﻳﺎﺭ "‪.‬‬
‫‪َ (٤‬ﺗﺼﺎﻋﺪﺕ ﻭﺗﲑﺓ ﺍﻹﻓﺴﺎﺩ ﻭﺗﺼﺎﻋﺪ ﻣﻌﻪ ﺍﳉﻮﺱ‪ ،‬ﺣﱴ ﻛـﺎﻥ ﺍﻷﻭﺝ‬

‫‪ ٢١‬ﺗﺎﺭﻳﺦ ﺳﻮﺭﻳﺔ ﻭﻟﺒﻨﺎﻥ ﻭﻓﻠﺴﻄﲔ‪ ،‬ﺩ‪ .‬ﻓﻴﻠﻴﺐ ﺣﱵ‪ ،‬ﺗﺮﲨﺔ ﺩ‪ .‬ﺟﻮﺭﺝ ﺣﺪﺍﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ،٣‬ﺝ‪ ،١‬ﺹ ‪٢١٨‬‬

‫‪٢٨‬‬
‫ﻋﺎﻡ ‪ ٧٢٢‬ﻕ‪.‬ﻡ‪ ،‬ﹼﰒ ﻋﺎﻡ ‪ ٥٨٦‬ﻕ‪.‬ﻡ‪ .‬ﻣﻦ ﻫﻨﺎ ﻧﺪﺭﻙ ﺩﹼﻗﺔ ﺍﻟﺘﻌﺒﲑ ﺍﻟﻘﺮﺁﱐ ﰲ ﻗﻮﻟﻪ‬
‫ﺴﺪ ﱠﻥ ﰲ ﺍﻷﺭﺽ‪ ...‬ﻭﻟﺘﻌﻠ ﱠﻦ ُﻋﻠﻮﹰﺍ ﻛﺒﲑﹰﺍ "‪.‬‬
‫ﺗﻌﺎﱃ‪ " :‬ﻟُﺘﻔ ِ‬
‫ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﳌﻤﻠﻜﺘﲔ ﺍﻧﺘﻬﺖ ﺍﳌﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻟﻜ ّﻦ ﺟﺰﺀﹰﺍ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻋﺎﺩﻭﺍ‬
‫ﺇﱃ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ ﻋﻠﻰ ﻣﺮﺍﺣﻞ‪ ،‬ﻭﺑـﺪﺃﺕ ﻋـﻮﺩﻬﺗﻢ ﰲ ﻋﻬـﺪ )ﻛـﻮﺭﺵ(‬
‫ﺍﻟﻔﺎﺭﺳﻲ‪ ،‬ﺍﻟﺬﻱ ﺣﺮﺹ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻘﻴﻢ ﳍﻢ ﺩﻭﻟﺔ‪ ،‬ﰒ ﻛﺎﻥ ﺍﻻﺣﺘﻼﻝ ﺍﻟﻴﻮﻧﺎﱐ‬
‫ﻋﺎﻡ ‪ ٣٣٣‬ﻕ‪.‬ﻡ‪ ،‬ﰒ ﺍﻷﻧﺒﺎﻁ‪ ،‬ﻓﺎﻟﺮﻭﻣﺎﻥ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻤﺮ ﺍﺣﺘﻼﳍﻢ ﻟﻸﺭﺽ ﺍﳌﻘﺪّﺳﺔ‬
‫ﺣﱴ ﺍﻟﻌﺎﻡ ‪٦٣٦‬ﻡ‪ ،‬ﺃﻱ ﻋﺎﻡ ﻓﺘﺢ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻟﻠﻘﺪﺱ‪.‬‬
‫ﻗﺎﻡ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻌﺎﺋﺪﻭﻥ ﻣﻦ ﺍﻟﺸـﺘﺎﺕ‪ ٢٢‬ﲟﺤـﺎﻭﻻﺕ ﻋـﺪﺓ ﻟﺘﺤﻘﻴـﻖ‬
‫ﰐ‪ .‬ﻭﻗﺪ ﳒﺤﺖ ﺑﻌﺾ ﻫﺬﻩ ﺍﶈـﺎﻭﻻﺕ‬ ‫ﺍﻻﺳﺘﻘﻼﻝ‪ ،‬ﺃﻭ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺣﻜﻢ ﺫﺍ ﹼ‬
‫ﻟﻔﺘﺮﺓ ﳏﺪﻭﺩﺓ ﺣﱴ ﻛﺎﻥ ﺍﻟﺴﱯ ﻋﻠﻰ ﻳﺪ )ﺗﻴﻄﺲ( ﺍﻟ ّﺮﻭﻣﺎﱐ ﺳﻨﺔ‪٧٠‬ﻡ‪ ،‬ﰒ ﺍﻟﺴﱯ‬
‫ﺍﻟﺮﻭﻣﺎﱐ ﺍﻷﺧﲑ ﰲ ﻋﻬﺪ )ﻫﺪﺭﻳﺎﻥ( ﻋﺎﻡ ‪١٣٥‬ﻡ‪ .‬ﻭﻗﺪ ﺍﻟﺘـﺒﺲ ﺍﻷﻣـﺮ ﻋﻠـﻰ‬
‫ﺍﻟﺒﻌﺾ‪ ،‬ﻓﺬﻫﺒﻮﺍ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺎﻧﺖ ﻋـﺎﻡ ‪٧٠‬ﻡ ﻭ ‪١٣٥‬ﻡ ﻷﻥ‬
‫ﺍﳍﻴﻜﻞ ﺍﻷﻭﻝ ﺩُﻣﺮ ﻋﺎﻡ ‪ ٥٨٦‬ﻕ‪.‬ﻡ‪ ،‬ﻭ ُﺩﻣّﺮ ﺍﳍﻴﻜﻞ ﺍﻟﺜﺎﱐ ﻋﺎﻡ ‪٧٠‬ﻡ‪ ،‬ﻭﻣُﺤﻴـﺖ‬
‫ﺁﺛﺎﺭﻩ ﲤﺎﻣﺎ ﻋﺎﻡ ‪١٣٥‬ﻡ‪.‬‬
‫ﺗﻮﺻﻴﻒ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻼ ﺑـﺎﳌ ّﺮﺓ‬
‫ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻨﺺ ﺍﻟﻘﺮﺁﱐ ﻧﻠﺤﻆ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﺗﻌﺮﻳﻔﹰﺎ ﻣﻔﺼّـ ﹰ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻳﺮﻓﻊ ﻛﻞ ﺍﻟﺘﺒﺎﺱ‪ ،‬ﻭﺇﻟﻴﻚ ﺑﻴﺎﻥ ﺫﻟﻚ‪:‬‬

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‫ﻭﻫﻢ ﻗﻠﹼﺔ ﻋﻤﻠﺖ ﻋﻠﻰ ﻬﺗﻮﻳﺪ ﺑﻌﺾ ﺍﻟﺴﻜﺎﻥ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ ﻟﻴﺘﻜﱠﺜﺮﻭﺍ ﻬﺑﻢ‪ .‬ﻭﳚﺪﺭ ﺍﻟﺘﻨﺒﻴﻪ ﻫﻨﺎ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻐﺎﻟﺒﻴّﺔ ﺍﻟﻌﻈﻤﻰ‬
‫ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻞ ﺫﺍﺑﺖ ﰲ ﺍﻟﺸﻌﻮﺏ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈ ﹼﻥ ﺍﻟﻐﺎﻟﺒﻴّﻪ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻞ ﺃﺻﺒﺤﻮﺍ ﻣﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﻨﺴﺒﺔ ﺍﻷﻗﻞ‬
‫ﻧﺼﺎﺭﻯ‪ ،‬ﻭﺃﻗﻞ ﺍﻟﻘﻠﻴﻞ ﺑﻘﻮﺍ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩﻳّﺔ‪.‬‬

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‫)ﰒ(‪ :‬ﻭﻫﻲ ﻟﻠﺘﺮﺍﺧﻲ ﰲ ﺍﻟﺰﻣﻦ‪ :‬ﺳـﻨﺔ‪ ...‬ﻋﺸـﺮﺍﺕ ﺍﻟﺴـﻨﲔ‪...‬‬
‫ﺁﻻﻑ‪ ...‬ﻻ ﻧﺪﺭﻱ‪.‬‬
‫)ﰒ ﺭﺩﺩﻧﺎ ﻟﻜﻢ ﺍﻟﻜﺮﺓ ﻋﻠﻴﻬﻢ(‪ :‬ﺗﻌﺎﺩ ﺍﻟ ّﺪﻭﻟﺔ ﻟﻠﻴﻬﻮﺩ ﻋﻠﻰ ﻣـﻦ ﺃﺯﺍﻝ‬
‫ﺍﻟﺪﻭﻟﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﱂ ﳛﺼﻞ ﻫﺬﺍ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺇﻻ ﻋﺎﻡ ‪١٩٤٨‬ﻡ‪ ،‬ﺇﺫ ُﺭ ّﺩﺕ ﺍﻟﻜـ ّﺮﺓ‬
‫ﻟﻠﻴﻬﻮﺩ ﻋﻠﻰ ﻣﻦ ﺃﺯﺍﻝ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻭﱃ‪ .‬ﻭﺍﻟﺬﻳﻦ ﺟﺎﺳـﻮﺍ ﰲ ﺍﳌـ ّﺮﺓ ﺍﻷﻭﱃ ﻫـﻢ‬
‫ﺍﳌﺼﺮﻳﻮﻥ‪ ،‬ﻭﺍﻷﺷﻮﺭﻳﻮﻥ‪ ،‬ﻭﺍﻟﻜﻠﺪﺍﻧﻴﻮﻥ‪ .‬ﺃﻣﺎ ﺍﻟﺘـﺪﻣﲑ ﺍﻟﻨـﻬﺎﺋﻲ ﻓﻜـﺎﻥ ﺑﻴـﺪ‬
‫ﺐ ﻫﻨﺎ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﺍﻵﺷﻮﺭﻳﲔ ﻭﺍﻟﻜﻠﺪﺍﻧﻴﲔ‬ ‫ﺍﻵﺷﻮﺭﻳﲔ ﻭﺍﻟﻜﻠﺪﺍﻧﻴﲔ‪ .‬ﻭﳓ ّ‬
‫ﻫﻢ ﻗﺒﺎﺋﻞ ﻋﺮﺑﻴﺔ ﻫﺎﺟﺮﺕ ﻣﻦ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﻣﻨﻄﻘﺔ ﺍﻟﻔﺮﺍﺕ‪ ،‬ﰒ ﺍﻧﺴﺎﺣﺖ‬
‫ﰲ ﺍﻟﺒﻼﺩ‪ ،‬ﺣﱴ ﺳﻴﻄﺮﺕ ﻋﻠﻰ ﻣﺎ ﻳﺴﻤﻰ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺮﺍﻕ ﻭﺳﻮﺭﻳﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ .‬ﻭﻗـﺪ‬
‫ﺃﺳﻠﻢ ﻣﻌﻈﻢ ﻫﺆﻻﺀ ﻭﺃﺻﺒﺤﻮﺍ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺣﺼـﻞ ﻷﻫـﻞ‬
‫ﻣﺼﺮ ﺃﻳﻀﹰﺎ‪ .‬ﺃﻣﺎ ﺍﻟﻴﻮﻧﺎﻥ ﻭﺍﻟﺮﻭﻣﺎﻥ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﳍﻢ ﻳﺪ ﰲ ﺯﻭﺍﻝ ﺍﻟﺪّﻭﻟـﺔ ﺍﻷﻭﱃ‪،‬‬
‫ﻭﱂ ﺗُﺮ ّﺩ ﺍﻟﻜﺮﺓ ﻟﻠﻴﻬﻮﺩ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺍﻟﻴﻬﻮﺩ ﰲ ﻳﻮ ٍﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺃﻛﺜﺮ ﻧﻔـﲑﹰﺍ‬
‫ﻣﻨﻬﻢ‪ .‬ﺃﻣﺎ ﳒﺎﺡ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﳊﺼﻮﻝ ﻋﻠﻰ ﺷﻲﺀ ﻣـﻦ ﺍﻻﺳـﺘﻘﻼﻝ ﰲ ﺍﻟﻌﻬـﺪ‬
‫ﺍﻟﻴﻮﻧﺎﱐ ﻭﺍﻟﺮﻭﻣﺎﱐ‪ ،‬ﻓﻼ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﺭﺩﹰﺍ ﻟﻠﻜﺮّﺓ‪ ،‬ﻷﻥ ﺍﻟﻴﻮﻧـﺎﻥ ﻭﺍﻟﺮﻭﻣـﺎﻥ ﻻ‬
‫ﻋﻼﻗﺔ ﳍﻢ ﺑﺎﳉﻮﺱ ﺍﻷﻭﻝ‪ ،‬ﹼﰒ ﺇ ﹼﻥ ﺍﻟﻴﻬﻮﺩ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﳛﺼﻠﻮﺍ ﻓﻘﻂ ﻋﻠﻰ ﻣـﺎ‬
‫ﻳﺴﻤﻰ ﺍﻟﻴﻮﻡ ﺑﺎﳊﻜﻢ ﺍﻟﺬﺍﰐ ﻻ ﺃﻛﺜﺮ‪.‬‬
‫)ﻭﺃﻣﺪﺩﻧﺎﻛﻢ ﺑﺄﻣﻮﺍﻝ(‪ :‬ﻻﺣﻆ ﺇﳛﺎﺀﺍﺕ‪) :‬ﺃﻣﺪﺩﻧﺎﻛﻢ(‪ ،‬ﰒ ﺍﻧﻈﺮ ﻭﺍﻗـﻊ‬
‫ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻗﺒﻞ ﻗﻴﺎﻣﻬﺎ‪ ،‬ﻭﺑﻌﺪ ﻗﻴﺎﻣﻬﺎ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻓﻘﺪ ﻗﺎﻣﺖ ﻭﺍﺳﺘﻤﺮﺕ‬
‫ﱄ ﻫﺎﺋﻞ ﻣﻦ ﻗﺒﻞ ﺍﻟﻐﺮﺏ‪ .‬ﻭﻻ ﻧﻈ ّﻦ ﺃﻧّﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﺘﻔﺼﻴﻞ ﰲ ﻫـﺬﻩ‬
‫ﺑﺪﻋ ٍﻢ ﻣﺎ ﹼ‬
‫ﺍﳌﺴﺄﻟﺔ‪ ،‬ﺍﻟﱵ ﻳﻌﺮﻓﻬﺎ ﺍﳉﻤﻴﻊ‪.‬‬

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‫)ﻭﺃﻣﺪﺩﻧﺎﻛﻢ ﺑﺄﻣﻮﺍ ٍﻝ ﻭﺑﻨﲔ(‪ :‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻭﺑﻨﲔ( ﻻ ﻳﻌﲏ ﺃﻬﻧـﻢ ﱂ‬
‫ﻳُﻤ ّﺪﻭﺍ ﺑﺎﻟﺒﻨﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺿﺮﻭﺭﺓ ﻟﻠﻜﻼﻡ ﻋﻦ ﺍﻟﺒﻨﺎﺕ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧـﺘﻜﻠﻢ‬
‫ﻓﻴﻪ ﻋﻦ ﺭﺩ ﺍﻟﻜ ّﺮﺓ‪ ،‬ﻭﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺣﺎﺟﺔ ﺫﻟﻚ ﺇﱃ ﺍﳉﻴﻮﺵ ﺍﻟﺸﺎﺑﺔ ﺍﳌﻘﺎﺗﻠـﺔ‪.‬‬
‫ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ )ﺿﺤﺎﻳﺎ ﺍﶈﺮﻗﺔ ﻳّﺘﻬﻤﻮﻥ(‪ ،‬ﻭﺍﻟﺬﻱ ﻗﺎﻡ ﻋﻠﻰ ﺗﺄﻟﻴﻔﻪ ﳎﻤﻮﻋﺔ ﻣـﻦ‬
‫ﺍﳊﺎﺧﺎﻣﺎﺕ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺃﻥ ﺣﻜﻮﻣﺔ ﻫﺘﻠﺮ ﻋﺮﺿﺖ ﻋﻠﻰ ﺍﻟﻮﻛﺎﻟﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺃﻥ ﺗﺪﻓﻊ‬
‫ﺍﻟﻮﻛﺎﻟﺔ ﲬﺴﲔ ﺃﻟﻒ ﺩﻭﻻﺭ ﻣﻘﺎﺑﻞ ﺇﻃﻼﻕ ﺳﺮﺍﺡ ﺛﻼﺛـﲔ ﺃﻟـﻒ ﻳﻬـﻮﺩﻱ‪،‬‬
‫ﻓﺮﻓﻀﺖ ﺍﻟﻮﻛﺎﻟﺔ ﻫﺬﺍ ﺍﻟﻌﺮﺽ ﻣﻊ ﻋﻠﻤﻬﺎ ﺑﺄﻬﻧﻢ ﺳﻴﻘﺘﻠﻮﻥ‪ .‬ﻭﻳﺮﻯ ﻣﺆﻟﻔﻮ ﺍﻟﻜﺘﺎﺏ‬
‫ﺃ ﹼﻥ ﺳﺒﺐ ﺍﻟ ّﺮﻓﺾ ﻫﻮ ﻛﻮﻥ ﺍﻟﺜﻼﺛﲔ ﺃﻟﻔﹰﺎ ﻫﻢ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻷﻃﻔﺎﻝ‪ ،‬ﻭﺍﻟﺸﻴﻮﺥ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﻻ ﻳﺼﻠﺤﻮﻥ ﻟﻠﻘﺘﺎﻝ ﰲ ﻓﻠﺴﻄﲔ؛ ﻓﻘﺪ ﻛﺎﻧﺖ ﺍﻟﻮﻛﺎﻟﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﲢـﺮﺹ‬
‫ﻋﻠﻰ ﻬﺗﺠﲑ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺸﺎﺑﺔ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﲪﻞ ﺍﻟﺴﻼﺡ‪ ،‬ﺃﻱ ﺍﻟﺒﻨﲔ‪.‬‬
‫)ﻭﺟﻌﻠﻨﺎﻛﻢ ﺃﻛﺜﺮ ﻧﻔﲑﹰﺍ(‪ :‬ﻭﺍﻟّﻨﻔﲑ‪ ،‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﻨﻔﺮﻭﻥ ﺇﱃ ﺃﺭﺽ ﺍﳌﻌﺮﻛﺔ‬
‫ﻟﻠﻘﺘﺎﻝ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮﱡﻏﻢ ﻣﻦ ﺃ ﹼﻥ ﺍﻟﻌﺮﺏ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﻋﺪﺩﹰﺍ ﻋـﺎﻡ ‪١٩٤٨‬ﻡ‪ ،‬ﺇﻻ ﺃ ﹼﻥ‬
‫ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﺃﻛﺜﺮ ﻧﻔﲑﹰﺍ؛ ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺣﺸﺪ ﻓﻴﻪ ﺍﻟﻌـﺮﺏ )‪ (٢٠‬ﺃﻟﻔـﺎﹰ‪،‬‬
‫ﺣﺸﺪ ﺍﻟﻴﻬﻮﺩ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﺿﻌﺎﻑ )‪ (٦٧‬ﺃﻟﻔﺎ‪.‬‬
‫ﺳﺘﺔ ﻋﻨﺎﺻﺮ‬
‫ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﺳﻠﻒ ﻳﻈﻬﺮ ﻟﻨﺎ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﺳﺘﺔ ﻋﻨﺎﺻﺮ ﻟﻘﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻭﺍﻷﺧﲑﺓ‪ ،‬ﳒﺪﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻭﺍﻟﻼﻓﺖ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺗﻨﻄﺒـﻖ ﲤﺎﻣـﹰﺎ‬
‫ﻋﻠﻰ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﻌﺎﺻﺮﺓ‪:‬‬
‫‪ (١‬ﺗﻌﺎﺩ ﺍﻟﻜ ّﺮﺓ ﻭﺍﻟﺪﻭﻟﺔ ﻟﻠﻴﻬﻮﺩ ﻋﻠﻰ ﻣﻦ ﺃﺯﺍﻝ ﺍﻟﺪﻭﻟﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻫﺬﺍ ﱂ‬
‫ﳛﺼﻞ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺇﻻ ﻋﺎﻡ ‪١٩٤٨‬ﻡ‪ ،‬ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‪.‬‬

‫‪٣١‬‬
‫‪ُ (٢‬ﺗﻤ ﱡﺪ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺎﳌـﺎﻝ ﺍﻟـﺬﻱ ﻳﺴـﺎﻋﺪﻫﺎ ﻋﻨـﺪ ﻗﻴﺎﻣﻬـﺎ‪ ،‬ﻭﰲ‬
‫ﻭﺍﺳﺘﻤﺮﺍﺭﻫﺎ‪ ،‬ﻭﻳﻈﻬﺮ ﺫﻟﻚ ﺟﻠﻴﺎ ﺑﺸﻜﻞ ﻻ ﳒﺪ ﻟﻪ ﻣﺜﻴﻼ ﰲ ﺩﻭﻟﺔ ﻏﲑ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬
‫‪ُ (٣‬ﺗﻤ ﱡﺪ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺎﻟﻌﻨﺎﺻﺮ ﺍﻟﺸﺎﺑﺔ ﺍﻟﻘﺎﺩﺭﺓ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﻳﺘﺠﻠﻰ‬
‫ﺫﻟﻚ ﺑﺎﳍﺠﺮﺍﺕ ﺍﻟﱵ ﺳﺒﻘﺖ ﻗﻴﺎﻡ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺍﻟﱵ ﺍﺳﺘﻤﺮﺕ ﺣﱴ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪.‬‬
‫‪ (٤‬ﻋﻨﺪ ﻗﻴﺎﻡ ﺍﻟ ّﺪﻭﻟﺔ ﺗﻜﻮﻥ ﺃﻋﺪﺍﺩ ﺍﳉﻴﻮﺵ ﺍﻟﱵ ﺗﻌﻤﻞ ﻋﻠﻰ ﻗﻴﺎﻣﻬﺎ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺃﻋﺪﺍﺩ ﺍﳉﻴﻮﺵ ﺍﳌﻘﺎﺑﻠﺔ‪ .‬ﻭﻗﺪ ﻇﻬﺮ ﺫﻟﻚ ﺟﻠﻴﺎ ﻋﺎﻡ ‪١٩٤٨‬ﻡ‪ ،‬ﻋﻠﻰ ﺍﻟ ﱡﺮﻏﻢ ﻣﻦ‬
‫ﺃ ﹼﻥ ﺃﻋﺪﺍﺩ ﺍﻟﺸﻌﻮﺏ ﺍﻟﻌﺮﺑﻴّﺔ ﺗﺘﻔﻮﻕ ﻛﺜﲑﹰﺍ ﻋﻠﻰ ﺃﻋﺪﺍﺩ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻣﻦ ﺍﳌﻔﺘﺮﺽ ﻋﻠﻰ‬
‫ﺿﻮﺀ ﺫﻟﻚ ﺃ ﹼﻥ ﺗﻜﻮﻥ ﺃﻋﺪﺍﺩ ﺍﳉﻴﻮﺵ ﺍﻟﻌﺮﺑﻴّﺔ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺑﻜﺜﲑ‪.‬‬
‫‪ (٥‬ﻳُﺠ َﻤﻊ ﺍﻟﻴﻬﻮ ُﺩ ﻣﻦ ﺍﻟﺸﺘﺎﺕ ﻟﺘﺤﻘﻴﻖ ﻭﻋﺪ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻫـﺬﺍ ﻇـﺎﻫﺮ‬
‫ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﻳﺴﺘﻔﺎﺩ ﺫﻟﻚ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ..." :‬ﺟﺌﻨﺎ ﺑﻜﻢ‪.٢٣"...‬‬
‫‪ (٦‬ﻋﻨﺪﻣﺎ ﻳُﺠ َﻤ ُﻊ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺍﻟﺸﺘﺎﺕ ﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺃﺻﻮ ٍﻝ ﺷ ّ‬
‫ﱴ‪ ،‬ﻋﻠﻰ‬
‫ﺧﻼﻑ ﺍﳌ ّﺮﺓ ﺍﻷﻭﱃ؛ ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﲨﻴﻌﺎ ﻳﻨﺘﻤﻮﻥ ﺇﱃ ﺃﺻﻞ ﻭﺍﺣـﺪ‪ ،‬ﺃﻻ ﻭﻫـﻮ‬
‫ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﺃ ّﻣﺎ ﺍﻟﻴﻮﻡ ﻓﺈﻧﻨﺎ ﳒﺪ ﺃ ﹼﻥ ﺍﻹﺳـﺮﺍﺋﻴﻠﻴﲔ ﻳﻨﺘﻤـﻮﻥ ﺇﱃ ‪٧٠‬‬
‫ﻗﻮﻣّﻴﺔ‪ ،‬ﺑﻞ ﺃﻛﺜﺮ‪ .‬ﻭﻳﺴﺘﻔﺎﺩ ﺫﻟﻚ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﺟﺌﻨﺎ ﺑﻜﻢ ﻟﻔﻴﻔﹰﺎ "‪.‬‬
‫ﺍﻧﻈﺮ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺴﺘﺔ‪ ،‬ﻫﻞ ﲡﺪ ﻫﻨﺎﻙ ﻋﻨﺼﺮﹰﺍ ﺳﺎﺑﻌﹰﺎ ﳝﻜﻦ ﺇﺿﺎﻓﺘﻪ‪،‬‬
‫ﻭﻫﻞ ﻫﻨﺎﻙ ﻋﻨﺼﺮ ﺯﺍﺋﺪ ﳝﻜﻦ ﺇﺳﻘﺎﻃﻪ ؟! ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺗﻌﺮﻳﻒ ﺍﳌﺮّﺓ ﺍﻟﺜﺎﻧﻴـﺔ‬
‫ﺟﺎﻣﻌﺎﹰ ﻛﻤﺎ ﻳﻘﻮﻝ ﺃﻫﻞ ﺍﻷﺻﻮﻝ‪ .‬ﻭﻋﻠﻴﻪ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻮﻝ ﺇ ﹼﻥ ﻭﻋﺪ ﺍﻵﺧﺮﺓ ﻗﺪ‬
‫ﲢﻘﹼﻖ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳُﺒﻴّﻦ ﻟﻨﺎ ﻣﱴ ﺗﻮﺍﻓﺮﺕ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﻗﺒﻞ ﻫﺬﻩ ﺍﳌﺮﺓ‪.‬‬

‫‪ ٢٣‬ﻳﺄﰐ ﺑﻴﺎﻥ ﺫﻟﻚ ﺑﻌﺪ ﺃﺳﻄﺮ‪.‬‬

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 ‫ﻭﻋﺪ ﺍﻵﺧﺮﺓ‬
‫ﱂ ﻳﺮﺩ ﺗﻌﺒﲑ ‪ " :‬ﻭﻋﺪ ﺍﻵﺧﺮﺓ " ﰲ ﺍﻟﻘـﺮﺍﻥ ﺍﻟﻜـﺮﱘ ﺇﻻ ﰲ ﺳـﻮﺭﺓ‬
‫ﺍﻹﺳﺮﺍﺀ‪ ،‬ﰲ ﺍﻵﻳﺔ ‪ ،٧‬ﻭﺍﻵﻳﺔ ‪ .١٠٤‬ﻭﺍﳊﺪﻳﺚ ﰲ ﺍﻵﻳﺘﲔ ﻋﻦ ﺑﲏ ﺇﺳـﺮﺍﺋﻴﻞ‪:‬‬
‫"ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻋ ُﺪ ﺍﻵﺧﺮﺓِ ﻟُﻴﺴﻮﺀﻭﺍ ﻭﺟﻮﻫﻜﻢ"‪" ،‬ﻓﺈﺫﺍ ﺟﺎﺀ َﻭ ْﻋﺪُ ﺍﻵﺧﺮﺓِ ِﺟﺌﹾﻨﺎ‬
‫ﺑِﻜﻢ ﻟﻔﻴﻔﺎ"‪ .‬ﰲ ﺑﺪﺍﻳﺔ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﹼﰎ ﺗﻔﺼﻴﻞ ﺍﳊﺪﻳﺚ ﺣﻮﻝ ﺍﻹﻓﺴﺎﺩﻳﻦ‪ .‬ﻭﰲ‬
‫ﺧﻮﺍﺗﻴﻢ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﹼﰎ ﺇﲨﺎﻝ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﳌﺮﺗﲔ "ﻓﺄﺭﺍ َﺩ ﺃ ﹾﻥ َﻳﺴﺘ ِﻔ ﱠﺰﻫﻢ ﻣﻦ‬
‫ﺍﻷﺭﺽ ﻓﺄﻏﺮﻗﻨﺎ ُﻩ ﻭﻣﻦ ﻣﻌﻪُ ﲨﻴﻌﹰﺎ‪ ،‬ﻭﻗﻠﻨﺎ ﻣﻦ ﺑﻌﺪﻩ ﻟﺒﲏ ﺇﺳـﺮﺍﺋﻴ ﹶﻞ ﺍﺳـﻜﻨﻮﺍ‬
‫ﺍﻷﺭﺽ ﻓﺈﺫﺍ ﺟﺎ َﺀ َﻭﻋ ُﺪ ﺍﻵﺧﺮﺓِ ﺟﺌﻨﺎ ﺑﻜﻢ ﹶﻟﻔﻴﻔﺎ" ﺃﻱ ﻗﻠﻨﺎ‪ ،‬ﻣﻦ ﺑﻌـﺪ ﻏـﺮﻕ‬
‫ﻓﺮﻋﻮﻥ‪ ،‬ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ :‬ﺍﺳﻜﻨﻮﺍ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ .‬ﻭﺑﺬﻟﻚ ﻳﺘﺤ ﹼﻘﻖ ﻭﻋ ُﺪ ﺍﻷﻭﱃ‪.‬‬
‫ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻘﻀﺎ ُﺀ ﲝﺼﻮﻝ ﺍﳌ ّﺮﺗﲔ ﺑﻌﺪ ﺧﺮﻭﺝ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﻣﺼﺮ‪ .‬ﻭﺃﻣّﺎ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪) :‬ﻓﺈﺫﺍ ﺟﺎ َﺀ ﻭﻋ ُﺪ ﺍﻵﺧﺮﺓِ ﺟﺌﻨﺎ ﺑﻜﻢ ﹶﻟﻔﻴﻔﹰﺎ(‪ ،‬ﻓﺈﻧّﻪ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺑﲔ‬
‫ﺸﺘﺎﺕ‪ ،‬ﺑﺪﻟﻴﻞ‬
‫ﻭﻗﻮﻉ ﺍﳌﺮّﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﻭﻗﻮﻉ ﺍﳌﺮّﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻵﺧﲑﺓ‪ ،‬ﻳﻜﻮﻧﻮﻥ ﰲ ﺍﻟ ّ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺟﺌﻨﺎ ﺑﻜﻢ(‪ .‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﹼﰎ ﺍﺳـﺘﻨﺒﺎﻁ ﺍﻟﻌﻨﺼـﺮ ﺍﳋـﺎﻣﺲ‬
‫ﻭﺍﻟﺴﺎﺩﺱ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻋﻨﺪﻣﺎ ﻳﺄﰐ ﺯﻣﻦ ﻭﻋﺪ ﺍﳌﺮّﺓ ﺍﻷﺧﲑﺓ ﳒﻤﻌﻜﻢ ﻣﻦ ﺍﻟﺸﺘﺎﺕ‪،‬‬
‫ﱴ‪ .‬ﺃ ّﻣﺎ ﻗﻮﻟﻨﺎ ﺇﻥ ﺍﻷﺭﺽ ﻫـﻲ ﺍﻷﺭﺽ‬
‫ﰲ ﺣﺎﻟﺔ ﻛﻮﻧﻜﻢ ﻣﻨﺘﻤﲔ ﺇﱃ ﺃﺻﻮﻝ َﺷ ّ‬
‫ﺍﳌﻘﺪّﺳﺔ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻓﻴﻈﻬﺮ ﺫﻟﻚ ﺟﻠﻴﺎ ﰲ ﺍﻵﻳﺘﲔ‪ (١٣٧،١٣٦) :‬ﻣـﻦ ﺳـﻮﺭﺓ‬
‫ﺍﻷﻋﺮﺍﻑ‪ " :‬ﻓﺎﻧﺘﻘﻤﻨﺎ ﻣﻨﻬﻢ ﻓﺄﻏﺮﻗﻨﺎﻫﻢ ﰲ ﺍﻟﻴ ﱢﻢ ﺑﺄﻬﻧﻢ ﻛ ﱠﺬﺑﻮﺍ ﺑﺂﻳﺘﻨـﺎ ﻭﻛـﺎﻧﻮﺍ‬
‫ﻕ ﺍﻷﺭﺽ‬
‫ﻋﻨﻬﺎ ﻏﺎﻓﻠﲔ‪ ،‬ﻭﺃﻭﺭﺛﻨﺎ ﺍﻟﻘﻮ َﻡ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳُﺴﺘﻀـﻌﻔﻮﻥﹶ ﻣﺸـﺎﺭ َ‬

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‫ﻭﻣﻐﺎﺭﻬﺑﺎ ﺍﻟﱵ ﺑﺎﺭﻛﻨﺎ ﻓﻴﻬﺎ‪ (..‬ﻣﻦ ﻫﻨﺎ ﳝﻜﻦ ﺃﻥ ﻧﻮﻇﻒ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺘﺤﺪﻳﺪ ﺍﻷﺭﺽ‬
‫ﺍﳌﺒﺎﺭﻛﺔ ﺷﺮﻗﹰﺎ ﻭﻏﺮﺑﹰﺎ‪ .‬ﻭﺍﳌﻌﺮﻭﻑ ﺃ ﹼﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻗـﺪ ﺳـﻜﻨﻮﺍ ﻭﺍﺳـﺘﻮﻃﻨﻮﺍ‬
‫ﻓﻠﺴﻄﲔ‪ ،‬ﻭﺍﻟﱵ ﺑﻮﺭﻛﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲬﺲ ﻣﺮﺍﺕ‪ ،‬ﻭﹸﻗﺪﱢﺳﺖ ﻣ ّﺮﺓ ﻭﺍﺣﺪﺓ‪:‬‬
‫‪ ..." (١‬ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭﻬﺑﺎ ﺍﻟﱵ ﺑﺎﺭﻛﻨﺎ ﻓﻴﻬﺎ‪] ."..‬ﺍﻷﻋﺮﺍﻑ‪[١٣٧ :‬‬
‫‪ ..." (٢‬ﺇﱃ ﺍﳌﺴﺠ ِﺪ ﺍﻷﻗﺼﺎ ﺍﻟﺬﻱ ﺑﺎﺭﻛﻨﺎﺣﻮﻟ ُﻪ‪] . "...‬ﺍﻹﺳﺮﺍﺀ‪[ ١ :‬‬
‫‪ " (٣‬ﻭﳒﻴﻨﺎﻩ ﻭﻟﻮﻃﹰﺎ ﺇﱃ ﺍﻷﺭﺽ ﺍﻟﱵ ﺑﺎﺭﻛﻨﺎ ﻓﻴﻬﺎ ﻟﻠﻌﺎﳌﲔ "‪] .‬ﺍﻷﻧﺒﻴﺎﺀ‪[٧١ :‬‬
‫‪..." (٤‬ﲡﺮﻱ ﺑِﺄﻣﺮ ِﻩ ﺇﱃ ﺍﻷﺭﺽ ﺍﻟﱵ ﺑﺎﺭﻛﻨﺎ ﻓﻴﻬﺎ‪] ."...‬ﺍﻷﻧﺒﻴﺎﺀ‪[ ٨١ :‬‬
‫ﻯ ﻇﺎﻫﺮ ﹰﺓ‪ ] ."...‬ﺳﺒﺄ‪[١٨:‬‬
‫‪ .. " (٥‬ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻘﺮﻯ ﺍﻟﱵ ﺑﺎﺭﻛﻨﺎ ﻓﻴﻬﺎ ﻗﺮ ً‬
‫‪ " (٦‬ﻳﺎ ﻗﻮﻡ ﺍﺩﺧﻠﻮﺍ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳ ﹶﺔ‪] ."...‬ﺍﳌﺎﺋﺪﺓ‪[٢١:‬‬
‫ﺗﺘﺤﺪﺙ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻋﻦ ﺍﻷﺭﺽ ﺍﻟﱵ ﺳﻜﻨﻬﺎ ﺑﻨـﻮ ﺇﺳـﺮﺍﺋﻴﻞ ﺑﻌـﺪ‬
‫ﺇﺧﺮﺍﺟﻬﻢ ﻣﻦ ﻣﺼﺮ ﻭ ﹶﻏﺮَﻕ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻫﻲ ﺍﻷﺭﺽ ﺍﳌﻘ ّﺪﺳﺔ ﺍﻟﱵ ﻭُﻋِـﺪﻭﺍ ﺑـﺄﻥ‬
‫ﻳﺪﺧﻠﻮﻫﺎ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺍﻵﻳﺔ ‪ ٢١‬ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ .‬ﻭﻣﻌﻠـﻮﻡٌ ﺃ ﹼﻥ ﺍﳌﺴـﺠﺪ‬
‫ﺍﻷﻗﺼﻰ ﺍﻟﺬﻱ ﺗﺘﺤﺪﺙ ﻋﻨﻪ ﺁﻳﺔ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻣﻮﺟﻮﺩ ﰲ ﻓﻠﺴﻄﲔ‪ .‬ﺃﻣّﺎ ﺍﻵﻳﺔ‬
‫‪ ٧١‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻓﺘﺘﺤﺪﺙ ﻋﻦ ﳒﺎﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻮﻁ‪ ،‬ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺇﱃ‬
‫ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ‪ .‬ﻭﳚﺘﻤﻊ ﺃﻫﻞ ﺍﻟﺘﺎﺭﻳﺦ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻟﻮﻃﹰﺎ‪ ،‬ﻋﻠﻴﻬﻤﺎ‬
‫ﺴﻼﻡ‪ ،‬ﻗﺪ ﻫﺎﺟﺮﺍ ﺇﱃ ﻓﻠﺴﻄﲔ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‪ ،‬ﻣـﺪﻓﻮﻥ ﰲ‬ ‫ﺍﻟ ّ‬
‫ﻣﺪﻳﻨﺔ ﺍﳋﻠﻴﻞ‪ .‬ﻭﺍﻵﻳﺔ ‪ ٨١‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺗﺘﺤﺪﺙ ﻋـﻦ ﺳـﻠﻴﻤﺎﻥ‪ ،‬ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﳑﻠﻜﺘﻪ ﻛﺎﻧﺖ ﺍﺑﺘﺪﺍ ًﺀ ﰲ ﻓﻠﺴﻄﲔ‪ .‬ﺃﻣّﺎ ﺍﻵﻳﺔ ‪ ١٨‬ﻣﻦ ﺳﻮﺭﺓ‬
‫ﺳﺒﺄ ﻓﺘﺘﺤﺪﺙ ﻋﻦ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﳑﻠﻜﺔ ﺳﺒﺄ ﻭﳑﻠﻜﺔ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻠﻴـﻪ ﺍﻟﺴـﻼﻡ‪،‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﳑﻠﻜﺘﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺗﻌ ّﺪﺕ ﰲ ﺍﺗﺴﺎﻋﻬﺎ ﺣﺪﻭﺩ ﻓﻠﺴﻄﲔ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬

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 ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻓﻠﺴﻄﲔ ﺗﺸﻜﹼﻞ ﺍﳉﺰﺀ ﺍﻷﺳﺎﺱ ﻭﺍﻟﺮﺋﻴﺲ ﰲ ﳑﻠﻜﺘﻪ‪.‬‬
‫) ﺇﻥ ﺃﺣﺴﻨﺘﻢ ﺃﺣﺴﻨﺘﻢ ﻷﻧﻔﺴﻜﻢ ﻭﺇﻥ ﺃﺳﺄﺗُﻢ ﻓﻠﻬﺎ (‪َ :‬ﻭﻋْﻆ ﳛﻤـﻞ‬
‫ﻣﻌﲎ ﺍﻟﺘﻬﺪﻳﺪ‪.‬‬
‫) ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻋ ُﺪ ﺍﻵﺧﺮﺓ (‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺣﺼﻞ ﻣـﻦ‬
‫ﺍﻟﻴﻬﻮﺩ ﺍﻟﻌﻠﻮ ﻭﺍﻟﻄﻐﻴﺎﻥ‪ ،‬ﻋﻨﺪﻫﺎ ﺳﺘﻜﻮﻥ ﺍﻟﻌﻘﻮﺑﺔ‪ ) :‬ﻟﻴﺴﻮﺀﻭﺍ ﻭﺟﻮﻫﻜﻢ‪.( ...‬‬
‫ﻭﰲ ﻭﻋﺪ ﺃﹸﻭﻻﳘﺎ ﻛﺎﻥ ﺟﻮﺍﺏ )ﺇﺫﺍ( ﻫﻮ )ﺑﻌﺜﻨﺎ(‪ ،‬ﻓﺄﻳﻦ ﺟﻮﺍﺏ )ﺇﺫﺍ( ﰲ ﻭﻋـﺪ‬
‫ﺍﻵﺧﺮﺓ ؟ﻧﻘﻮﻝ‪ :‬ﻫﻮ ﺃﻳﻀﹰﺎ )ﺑﻌﺜﻨﺎ( ﻭﺍﳌﻌﲎ‪ :‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻋﺪ ﺍﻟﺜﺎﻧﻴـﺔ ﻭﺍﻷﺧـﲑﺓ‬
‫ﺑﻌﺜﻨﺎﻫﻢ ﻟﺘﺤﻘﻴﻖ ﺃﻣﻮﺭ ﺛﻼﺛﺔ‪ :‬ﻟﻴﺴﻮﺀﻭﺍ‪ ...‬ﻭﻟﻴﺪﺧﻠﻮﺍ‪ ...‬ﻭﻟﻴﺘﱪﻭﺍ‪.‬‬
‫) ﻟﻴﺴﻮﺀﻭﺍ ﻭﺟﻮﻫﻜﻢ (‪ :‬ﺃﻱ ﻳُﻠﺤﻘﻮﺍ ﺍﻟﻌﺎﺭ ﺑﻜﻢ‪ ،‬ﺃﻭ ﻳُﺴﻴﺌﻮﺍ ﺇﻟـﻴﻜﻢ‬
‫ﺇﺳﺎﺀﺓ ﺗَﻈﹾﻬﺮ ﺁﺛﺎﺭﻫﺎ ﰲ ﻭﺟﻮﻫﻜﻢ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﺗﺪﻣﲑ ﺻﻮﺭﻬﺗﻢ ﺍﻟـﱵ‬
‫ﺻﻨﻌﻮﻫﺎ ﻋﱪ ﺍﻹﻋﻼﻡ ﺍﳌﺰّﻳﻒ‪ ،‬ﲝﻴﺚ ﺗﺘﺠﻠﻰ ﺻﻮﺭﻬﺗﻢ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻳﻠﺤﻘﻬﻢ ﺍﻟﻌﺎﺭ‪،‬‬
‫ﻭﺗﻨﻜﺸﻒ ﻋﻮﺭﺍﻬﺗﻢ ﺃﻣﺎﻡ ﺍﻷﻣﻢ‪ ،‬ﺍﻟﱵ ﺧُﺪﻋﺖ ﻬﺑﻢ ﺳﻨﲔ ﻃﻮﻳﻠﺔ‪ .‬ﻭﻫﺬﺍ ﻳﻜـﻮﻥ‬
‫ﺑﻔﻌﻞ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺬﻳﻦ ﻳﺒﻌﺜﻬﻢ ﺍﷲ ﻟﺘﺤﻘﻴﻖ ﻭﻋﺪ ﺍﻵﺧﺮﺓ‪.‬‬
‫) َﻭِﻟَﻴ ْﺪﺧُﻠﻮﺍ ﺍﳌﺴﺠ َﺪ (‪ :‬ﺍﳌﻘﺼﻮﺩ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﻭﺍﻟﺬﻱ ﺑُﲏ ﺑﻌـﺪ‬
‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺑﺄﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﻓﻖ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫) ﻛﻤﺎ ﺩﺧﻠﻮ ُﻩ ﺃﻭ ﹶﻝ ﻣﺮ ٍﺓ (‪ :‬ﺗﻜﻮﻥ ﻬﻧﺎﻳﺔ ﻛﻞ ﻣ ّﺮﺓ ﺑﺪﺧﻮﻝ ﺍﳌﺴـﺠﺪ‬
‫ﺍﻷﻗﺼﻰ‪ ،‬ﻭﺳﺒﻖ ﺃﻥ ﺑﻴﻨﺎ ﺃﻥ ﻬﻧﺎﻳﺔ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ﻛﺎﻧﺖ ﻋﺎﻡ ‪ ٥٨٦‬ﻕ‪.‬ﻡ‪ ،‬ﺇﺫ ُﺩﻣّﺮﺕ‬
‫ﺩﻭﻟﺔ ﻳﻬﻮﺫﺍ‪ ،‬ﻭﺳﻘﻄﺖ ﺍﻟﻘﺪﺱ ﰲ ﺃﻳﺪﻱ ﺍﻟﻜﻠﺪﺍﻧﻴﲔ‪ .‬ﺃﻣﺎ ﺍﻟﻴـﻮﻡ ﻓﻘـﺪ ﺍﲣـﺬ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻴﻮﻥ ﺍﻟﻘﺪﺱ ﻋﺎﺻﻤﺔ ﳍﻢ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﺳﻘﻮﻁ ﺍﻟﻌﺎﺻﻤﺔ‪ ،‬ﻭﺍﻟﱵ ﻫـﻲ‬
‫ﺙ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻭﺻﻔﺘﻬﺎ ﺍﻵﻳﺘﺎﻥ ﺑـ‬
‫ﺭﻣﺰ ﺍﻟﺼﺮﺍﻉ‪ ،‬ﺳﻴﻜﻮﻥ ﺃﻋﻈﻢ ﺣﺪ ٍ‬

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‫)ﺍﻵﺧﺮﺓ(‪ ،‬ﳑﺎ ﻳﺸﲑ ﺇﱃ ﺃﻧّﻬﺎ ﺍﻷﺧﲑﺓ‪ .‬ﻭﻫﺬﺍ ﳑﺎ ﻳﻌﺰﺯ ﻗﻮﻟﻨﺎ‪ :‬ﺇ ﹼﻥ ﻫﺬﻩ ﻫﻲ ﺍﳌـﺮّﺓ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺇﺫ ﻻ ﺛﺎﻟﺜﺔ‪ ،‬ﻭﻗﺪ ﺳﺒﻘﺖ ﺍﻷﻭﱃ‪.‬‬
‫) ﻭﻟﻴﺘﱪﻭﺍ ﻣﺎ ﻋﻠﻮﺍ ﺗﺘﺒﲑﺍ ً(‪ :‬ﻳُﺪ ّﻣﺮﻭﻥ‪ ،‬ﻭﻳُﻬﻠﻜﻮﻥ‪ ،‬ﻭُﻳﻔﹶﺘﺘﻮﻥ ﻛﻞ ﻣـﺎ‬
‫ﻕ‪٤‬ﻳﺴﻴﻄﺮﻭﻥ ﻋﻠﻴﻪ‪ ،‬ﺇﻫﻼﻛﺎ‪ ،‬ﻭﺗﺪﻣﲑﺍ‪ ،‬ﻭﺗﻔﺘﻴﺘﹰﺎ‪ .‬ﻭﺫﻟﻚ ﻳﻮﺣﻲ ﺑـﺄ ﹼﻥ ﺍﳌﻘﺎﻭﻣـﺔ‬
‫ﺳﺘﻜﻮﻥ ﺷﺪﻳﺪﺓ‪ ،‬ﺗﺆ ّﺩﻱ ﺇﱃ ﺭﺩ ﻓﻌﻞ ﺃﺷﺪ‪ .‬ﻭ )ﻣﺎ( ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺸﻤﻮﻝ‪ ،‬ﻭﻫـﻲ‬
‫ﻫﻨﺎ ﲟﻌﲎ )ﻛﻞ(‪ .‬ﻭﺍﻟﻀﻤﲑ ﰲ ) َﻋ ﹶﻠﻮْﺍ( ﻳﺮﺟﻊ ﺇﱃ ﺃﻋﺪﺍﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﳚﺐ ﺃ ﹾﻥ‬
‫ﻻ ﻧﻨﺴﻰ ﳊﻈﺔ ﺃ ﹼﻥ ﺍﳌﺨﺎﻃﹶﺐ ﰲ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻫﻢ ﺍﻟﻴﻬـﻮﺩ‪ ) :‬ﻟﺘﻔﺴـ ُﺪ ﹼﻥ‪...‬‬
‫ﻭﻟﺘﻌﻠﹸ ّﻦ‪ ...‬ﻋﻠﻴﻜﻢ‪ ...‬ﺭﺩﺩﻧﺎ ﻟﻜـﻢ‪ ...‬ﻭﺃﻣـﺪﺩﻧﺎﻛﻢ‪ ...‬ﻭﺟﻌﻠﻨـﺎﻛﻢ‪...‬‬
‫ﺃﺣﺴﻨﺘﻢ‪ ...‬ﺃﺳﺄﰎ‪ ...‬ﻭﺟﻮﻫﻜﻢ‪ ...‬ﻳﺮﲪﻜﻢ‪ ...‬ﻋﺪﰎ (‪ .‬ﻟـﺬﻟﻚ ﳚـﺐ ﺃﻥ‬
‫ﺼﺮِﻑ ﺍﻟﻀﻤﺎﺋﺮ ﰲ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻵﺗﻴﺔ ﺇﱃ ﺃﻋـﺪﺍﺀ ﺍﻟﻴﻬـﻮﺩ‪ ) :‬ﻓﺠﺎﺳـﻮﺍ‪...‬‬
‫َﻧ ْ‬
‫ﻋﻠﻴﻬﻢ‪ ...‬ﻟﻴﺴﻮﺀﻭﺍ‪ ...‬ﻭﻟﻴﺪﺧﻠﻮﺍ‪ ...‬ﺩﺧﻠﻮﻩ‪ ....‬ﻭﻟﻴﺘﱪﻭﺍ‪ ...‬ﻋﻠﻮﺍ‪.( ...‬‬
‫ﻫﻞ ﻳﻜﻮﻥ ﺍﻟﺘﺪﻣﲑ ﰲ ﻛﻞ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﺃﻡ ﻳﻜﻮﻥ ﰲ ﺟﺰﺀ ﻣﻨﻬﺎ ؟‬
‫ﺖ ﺍﺣﺘﻤﺎ ﹰﻻ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻟﲔ‪ ،‬ﻭﻟﻜﻦ ﻳُﻼﺣﻆ ﺃ ﹼﻥ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺘﺘﺒﲑ‬ ‫ﺍﻟﻨﺺ ﻻ ﻳﺒ ّ‬
‫ﺟﺎﺀ ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺩﺧﻮﻝ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﳑﺎ ﳚﻌﻠﻨﺎ ﻧﺘﻮﻗـﻊ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺍﻟﺘﺪﻣﲑ ﰲ ﳏﻴﻂ ﻣﺪﻳﻨﺔ ﺍﻟﻘﺪﺱ‪ .‬ﻭﲡﹾﺪﺭ ﺍﻹﺷﺎﺭﺓ ﻫﻨﺎ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻮﺍﻭ ﻻ ﺗﻔﻴﺪ ﺗﺮﺗﻴﺒﺎﹰ‬
‫ﻭﻻ ﺗﻌﻘﻴﺒﺎﹰ‪ ) :‬ﻟﻴﺴﻮﺀﻭﺍ ﻭﺟﻮﻫﻜﻢ ﻭﻟﻴﺪﺧﻠﻮﺍ ﺍﳌﺴـﺠﺪ ‪ ...‬ﻭﻟﻴﺘـﱪﻭﺍ‪(...‬‬
‫ﺺ ﺑﺬﻟﻚ‪ ،‬ﻭﳝﻜﻦ ﺗﺼ ّﻮﺭ ﺗﺮﺍﺧﻲ ﺍﻟﺪﺧﻮﻝ ﻋـﻦ ﺇﺳـﺎﺀﺓ‬ ‫ﻭﻟﻜﻦ ﺍﻟﺘﺮﺗﻴﺐ ُﻳﺮ ِﻫ ُ‬
‫ﺍﻟﻮﺟﻪ‪ .‬ﺃ ّﻣﺎ ﺍﻟﺪﺧﻮﻝ ﻭﺍﻟﺘﺘﺒﲑ ﻓﻘﺪ ﻳﺴﺒﻖ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ‪ ،‬ﻭﻗﺪ ﻳﺘﻼﺯﻣﺎﻥ‪ ،‬ﻭﻗـﺪ‬
‫ﻳﺄﰐ ﺍﻟﺘﺘﺒﲑ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻭﻫﺬﺍ ﺑﻌﻴﺪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ َﺳﻴ ْﺪ ُﺧﻞ ﻫﻢ ﺃﻫﻞ ﺍﻹﳝﺎﻥ‪.‬‬
‫)ﻋﺴﻰ ﺭﺑﻜﻢ ﺃﻥ ﻳﺮﲪﻜﻢ (‪ :‬ﺩﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﷲ‪.‬‬

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‫)ﻭﺇﻥ ﻋُﺪﺗُﻢ ُﻋ ْﺪﻧﺎ(‪ :‬ﻭﺇﻥ ﻋﺪﰎ ﻳﺎ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺍﻹﻓﺴﺎﺩ‪ ،‬ﻋﺪﻧﺎ ﺇﱃ‬
‫ﺍﻟﻌﻘﻮﺑﺔ‪ .‬ﺗﺮﻏﻴﺐ ﻭﺗﺮﻫﻴﺐ ﻳُﻨﺎﺳﺒﺎﻥ ﺍﳌﻘﺎﻡ‪ ،‬ﻓﻬﻞ ﻳّﺘﻌﻆ ﺍﻟﻴﻬﻮﺩ ﺑﻌﺪ ﻫﺬﺍ ﺍﳊﺪﺙ ؟‬
‫ﺍﳌﺘﺪّﺑﺮ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳُﺪﺭﻙ ﺃ ﹼﻥ ﻓِﺌﺔ ﻣﻨﻬﻢ ﺳﺘﺒﻘﻰ ﺗﺴﻌﻰ ﺑﺎﻟﻔﺴﺎﺩ ﺃﻳﻨﻤﺎ ﺣﻠﹼـﻮﺍ‪،‬‬
‫ﻗﺎﻝ ﺳُﺒﺤﺎﻧ ُﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ ) :‬ﻭﺇﺫ ﺗﺄ ﹼﺫ ﹶﻥ َﺭﺑﻚ ﹶﻟﻴﺒﻌﺜ ﱠﻦ ﻋﻠﻴﻬﻢ ﺇﱃ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ َﻣ ْﻦ َﻳﺴﻮ ُﻣﻬﻢ ﺳﻮ َﺀ ﺍﻟﻌﺬﺍﺏ(‪ ٢٤.‬ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪:‬‬
‫)‪...‬ﻭﺃﻟﻘﻴﻨﺎ ﺑﻴﻨﻬ ُﻢ ﺍﻟﻌﺪﺍﻭ ﹶﺓ ﻭﺍﻟﺒﻐﻀﺎ َﺀ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ٢٥(...‬ﻭﻫﺬﻩ ﻋﻘﻮﺑـﺎﺕ‬
‫ﺩﻧﻴﻮّﻳﺔ ﲢ ﹼﻞ ﻬﺑﻢ ﻟﻔﺴﺎﺩﻫﻢ ﻭﺇﻓﺴﺎﺩﻫﻢ‪.‬‬
‫ﺇﻧّﻬﺎ ُﺑﺸﺮﻯ‬
‫ﲔ ﺍﻟـﺬﻳﻦ‬
‫)ﺇ ﹼﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁ ﹶﻥ ﻳﻬﺪﻱ ﻟﻠﱵ ﻫﻲ ﺃﻗﻮ ُﻡ ﻭﻳُﺒﺸّـ ُﺮ ﺍﳌـﺆﻣﻨ َ‬
‫ﺕ‪ :(...‬ﻓﻬﻲ ﺇﺫﻥ ﺑﺸﺮﻯ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻭﻫﻲ ﺑُﺸـﺮﻯ ﻟﻠﻤـﺆﻣﻨﲔ‬
‫ﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﳊﺎ ِ‬
‫ﺍﻟﺴﺎﻟﻜﲔ ﻃﺮﻳﻖ ﺍﳊﻖ‪ .‬ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺇﺷﺎﺭﺓ ﻭﺍﺿﺤﺔ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻨﺒـﻮﺀﺓ ﺗﺘﻌﻠﹼـﻖ‬
‫ﲟﺴﺘﻘﺒﻞ ﻳﺄﰐ ﺑﻌﺪ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫) ﻭَﺃﻥ ﺍﻟﺬﻳﻦَ ﻻ ﻳُﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓِ ﺍﻋﺘﺪﻧﺎ ﳍﻢ ﻋﺬﺍﺑﹰﺎ ﺃﻟﻴﻤـﹰﺎ (‪ :‬ﻫـﻲ‬
‫ﺑُﺸﺮﻯ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻭﺇﻧﺬﺍﺭ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑـﺎﻵﺧﺮﺓ؛ ﻓﺎﻟﻌﻬـﺪ‬
‫ﺍﻟﻘﺪﱘ ﺗﺰﻳﺪ ﺻﻔﺤﺎﺗﻪ ﻋﻦ ﺃﻟﻒ ﺻﻔﺤﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟ ﱡﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻻ ﲡﺪ ﻓﻴﻪ ﻧﺼﹰﺎ‬
‫ﺻﺮﳛﺎ ﻳﺬﻛﺮ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ!!‬
‫ُﺧﺘﻤﺖ ﺍﻟﻨﺒﻮﺀﺓ ﺑﻮﺻﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺄﻧّﻪ ﻳﻬﺪﻱ‪ ،‬ﻭﻳﺒﺸﺮ‪ ،‬ﻭﻳُﻨـﺬﺭ‪.‬‬
‫ﻭﻗﺪ ﺗﻜﺮﺭ ﻫﺬﺍ ﺍﻟﻮﺻﻒ ﰲ ﺍﻟﺘﻌﻘﻴﺐ ﻋﻠﻰ ﺍﻟﻨﺒﻮﺀﺓ ﺍ ﹸﳌﺠﻤﻠﺔ ﺍﻟـﻮﺍﺭﺩﺓ ﰲ ﺍﻵﻳـﺔ‬

‫‪ ٢٤‬ﺍﻷﻋﺮﺍﻑ‪.١٦٧ :‬‬
‫‪ ٢٥‬ﺍﳌﺎﺋﺪﺓ‪.٦٤ :‬‬

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‫ﺽ‬
‫‪ ١٠٤‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ) :‬ﻭﻗﻠﻨﺎ ﻣﻦ ﺑﻌﺪ ِﻩ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﺍﺳـﻜﻨﻮﺍ ﺍﻷﺭ َ‬
‫ﻓﺈﺫﺍ ﺟﺎ َﺀ ﻭ ْﻋ ُﺪ ﺍﻵﺧﺮﺓِ ِﺟﺌﹾﻨﺎ ِﺑﻜﹸﻢ ﻟﻔﻴﻔﹰﺎ‪ .‬ﻭﺑﺎﳊ ﱢﻖ ﺃﻧﺰﻟﻨﺎ ُﻩ ﻭﺑﺎﳊ ﱢﻖ ﻧـﺰﻝ ﻭﻣـﺎ‬
‫ﺃﺭﺳﻠﻨﺎ َﻙ ﺇﻻ ُﻣﺒﺸﺮﹰﺍ ﻭَﻧﺬﻳﺮﹰﺍ (‪ .٢٦.‬ﻭﺟﺎﺀ ﰲ ﺍﻟﺘﻌﻘﻴﺐ ﻋﻠﻰ ﺍﻟﻨﺒﻮﺀﺓ ﺍﳌﻔ ّ‬
‫ﺼﻠﺔ ﰲ‬
‫ﲑ ﻭﻛـﺎﻥ ﺍﻹﻧﺴـﺎ ﹸﻥ‬
‫ﻉ ﺍﻹﻧﺴﺎ ﹸﻥ ﺑﺎﻟﺸ ﱢﺮ ُﺩﻋﺎ َﺀﻩُ ﺑـﺎﳋ ِ‬
‫ﺴﻮﺭﺓ‪َ ) :‬ﻭﻳ ْﺪ ُ‬
‫ﻓﻮﺍﺗﺢ ﺍﻟ ّ‬
‫ﻋﺠﻮ ﹰﻻ(‪ ٢٧.‬ﻭﺟﺎﺀ ﰲ ﺍﻟﺘﻌﻘﻴﺐ ﻋﻠﻴﻬﺎ ُﻣﺠﻤﻠﺔ‪ ) :‬ﻭﻗﺮﺁﻧﹰﺎ ﹶﻓ َﺮﻗﹾﻨﺎﻩُ ﻟﺘﻘﺮﺃ ُﻩ ﻋَﻠـﻰ‬
‫‪٢٨‬‬
‫ﻼ(‪.‬‬
‫ﺚ ﻭﻧﺰﻟﻨﺎ ُﻩ ﺗﱰﻳ ﹰ‬
‫ﺍﻟﻨﺎﺱِ ﻋﻠﻰ ﻣُﻜ ٍ‬
‫ﺍﻧﻌﻜﺎﺳﺎﺕ ﺍﳊﺪﺙ‬
‫)ﻗﹸﻞ ﺁﻣﻨﻮﺍ ِﺑ ِﻪ ﺃ ْﻭ ﻻ ﺗُﺆْﻣِﻨﻮﺍ ﺇ ﱠﻥ ﺍﻟﺬﻳﻦ ﺃﹸﻭﺗﻮﺍ ﺍﻟﻌﻠ َﻢ ﻣﻦ ﻗﹶﺒ ِﻠ ِﻪ ﺇﺫﺍ ﻳُﺘْﻠﻰ‬
‫ﺠﺪﹰﺍ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥﹶ ﺳُﺒْﺤﺎ ﹶﻥ َﺭﱢﺑﻨﺎ ﺇ ﹾﻥ ﻛﺎ ﹶﻥ َﻭ ْﻋﺪُ ﺭَﺑﻨـﺎ‬
‫ﺨ ﱡﺮﻭ ﹶﻥ ﻟﻸﺫﻗﺎ ِﻥ ُﺳ ﱠ‬
‫ﻋَﻠﻴﻬﻢ َﻳ ِ‬
‫ﻸﺫﹾﻗﺎ ِﻥ َﻳﺒْﻜﻮ ﹶﻥ ﻭَﻳَﺰﻳﺪُﻫُﻢ ﺧُﺸﻮﻋﺎﹰ(‪ ،٢٩‬ﻋﻨﺪ ﲢﻘﹼﻖ ﻭﻋـﺪ‬
‫ﺨ ﱡﺮﻭ ﹶﻥ ﻟ َ‬
‫ﹶﻟ َﻤﻔﹾﻌﻮ ﹰﻻ‪َ ،‬ﻭَﻳ ِ‬
‫ﺍﻵﺧﺮﺓ ﺳﻴﻜﻮﻥ ﻟﻪ ﺍﻷﺛﺮ ﺍﻟﺒﺎﻟﻎ ﰲ ﻧﻔﻮﺱ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻮﻋﺪ ﻗﺒﻞ‬
‫ﺣﺼﻮﻟﻪ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﺍﻧﻌﻜﺎﺳﺎﺕ ﺍﳊﺪﺙ ﻋﻠﻴﻬﻢ ﺇﳚﺎﺑﻴ ﹰﺔ ﻭﻣﺒﻬﺮﺓ‪ ،‬ﳊﺼﻮﻝ ﺍﻟﻨﺒﻮﺀﺓ‬
‫ﻭﻓﻖ ﻣﺎ ﺃﺧﱪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ " :‬ﺳُﺒﺤﺎ ﹶﻥ َﺭّﺑﻨﺎ ﺇ ﹾﻥ ﻛﺎ ﹶﻥ َﻭﻋْﺪ ﺭّﺑﻨـﺎ‬
‫ﳌﻔﻌﻮﻻ "‪ .‬ﻧﻌﻢ ﻻﺑﺪ ﻟﻮﻋﺪ ﺍﷲ ﺃ ﹾﻥ ﻳﺘﺤ ﹼﻘﻖ‪ ،‬ﺍﻧﻈﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻭﻋـ ُﺪ‬
‫ﺭﱢﺑﻨﺎ ﳌﻔﻌﻮﻻ "‪ .‬ﰒ َﺗﺪّﺑﺮ ﺧﺎﲤﺔ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﲎ ﻭﺍﳌﻮﺳﻴﻘﻰ‪َ " :‬ﻭﻗﹸ ِﻞ‬
‫ﻚ ﻭﱂ ﻳَﻜﻦ ﻟﹶـ ُﻪ ﻭﱄﹲ‬
‫ﷲ ﺍﻟﺬﻱ ﱂ ﻳﱠﺘﺨ ﹾﺬ ﻭﻟﺪﹰﺍ ﻭﱂ ﻳَﻜﹸﻦ ﻟ ُﻪ ﺷﺮﻳﻚٌ ﰲ ﺍﳌﹸﻠ ِ‬
‫ﺍﳊﻤ ُﺪ ِ‬

‫‪ ٢٦‬ﺍﻹﺳﺮﺍﺀ‪.١٠٥ :‬‬
‫‪ ٢٧‬ﺍﻹﺳﺮﺍﺀ‪.١١ :‬‬
‫‪ ٢٨‬ﺍﻹﺳﺮﺍﺀ‪.١٠٦ :‬‬
‫‪ ٢٩‬ﺍﻹﺳﺮﺍﺀ‪.١٠٩-١٠٧ :‬‬

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 ‫ﻣ َﻦ ﺍﻟ ﱡﺬ ﱢﻝ ﻭﻛّﺒﺮ ُﻩ ﺗﻜﺒﲑﹰﺍ "‬
‫ﺃﻭّﻝ ﺍﳊﺸﺮ‬
‫ﻧﻘﺮﺃ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺃ ﹼﻥ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‬
‫ﺃﺧﺮﺝ ﻳﻬﻮﺩ ﺑﲏ ﻗﻴﻨﻘﺎﻉ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﰒ ﺃﺧﺮﺝ ﻳﻬﻮﺩ ﺑﲏ ﺍﻟﻨﻀﲑ‪ ،‬ﻓﱰﻟﺖ ﺳﻮﺭﺓ‬
‫ﺕ‬
‫ﷲ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍ ِ‬
‫ﺢ ِ‬
‫ﺍﳊﺸﺮ‪ ،‬ﻭﺍﻟﱵ ُﺗﺴﺘﻬ ﹼﻞ ﻛﺴﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺑﺎﻟﺘﺴﺒﻴﺢ‪َ " :‬ﺳﱠﺒ َ‬
‫ﺝ ﺍﻟﺬﻳﻦَ ﻛﻔﺮﻭﺍ ﻣﻦ ﺃﻫﻞ‬
‫ﺽ ﻭﻫﻮ ﺍﻟﻌﺰﻳ ُﺰ ﺍﳊﻜﻴﻢ‪ ،‬ﻫ َﻮ ﺍﻟﺬﻱ ﺃﺧﺮ َ‬
‫ﻭﻣﺎ ﰲ ﺍﻷﺭ ِ‬
‫ﺏ ﻣِﻦ ﺩِﻳﺎﺭِﻫﻢ ﻷ ّﻭ ِﻝ ﺍﳊﹶﺸﺮ " ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ‪ " :‬ﻷﻭّﻝ ﺍﳊﺸﺮ‪ ،‬ﺃﻱ ﻷ ّﻭﻝ‬
‫ﺍﻟﻜﺘﺎ ِ‬
‫ﲨ ٍﻊ ﳍﻢ ﰲ ﺑﻼﺩ ﺍﻟﺸﺎﻡ "‪ .‬ﻭﺍﻟﺴﺆﺍﻝ‪ :‬ﻣﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﲨﻌﻬﻢ ﰲ ﺑﻼﺩ ﺍﻟﺸّـﺎﻡ‪،‬‬
‫ﻭﳌﺎﺫﺍ ﺍﻋﺘُِﺒ َﺮ ﻫﺬﺍ ﺍﻹﺧﺮﺍﺝ ﺃﻭﻝ ﺍﳉﻤﻊ‪ ،‬ﻭﻣﺎﺫﺍ ﺳﻴﺤﺼﻞ ﰲ ﺁﺧﺮ ﺍﳉﻤﻊ ؟‬
‫ﻭﺭﺩ ﰲ ﺗﻔﺴﲑ ﺍﻟﻨﺴﻔﻲ ﺃ ﹼﻥ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻗﺎﻝ ﻋﻨﺪﻣﺎ‬
‫ﺃﺧﺮﺝ ﺑﲏ ﺍﻟﻨﻀﲑ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮّﺭﺓ‪ " :‬ﺍﻣﻀﻮﺍ ﻷ ّﻭﻝ ﺍﳊﺸﺮ ﻭﺇﻧﺎ ﻋﻠﻰ ﺍﻷﺛﺮ "‬
‫ﻓﻬﻞ ﻳُﺸﲑ ﺫﻟﻚ ﺇﱃ ﻭﻋﺪ ﺍﻵﺧﺮﺓ " ﻓﺈﺫﺍ ﺟﺎﺀ ﻭَﻋ ُﺪ ﺍﻵﺧﺮﺓِ ِﺟ ﹾﺌﻨَﺎ ِﺑﻜﹸﻢ ﻟﹶﻔﻴﻔﺎ "‬
‫ﻓﺪﺧﻮﻝ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ ﺑﻌﺪ ﻣﻮﺳﻰ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﺎﻥ ﻣﻘ ّﺪﻣـﺔ‬
‫ﻟﺘﺤﻘﻴﻖ ﻭﻋﺪ ﺍﻷﻭﱃ‪ ،‬ﻭﺩﺧﻮﳍﻢ ﺑﻌﺪ ﺃ ﹾﻥ ﺃﺧ َﺮ َﺟ ُﻬﻢ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ‪،‬ﻛﺎﻥ ﺃﻳﻀﹰﺎ ﻣﻘ ّﺪﻣﺔ ﻟﺘﺤﻘﻴﻖ ﻭﻋﺪ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﺑﺪﺍﻳﺔ ﺭﻣﺰﻳـﺔ ﺗُـﺮْ ِﻫﺺُ‬
‫ﲟﻘﺪﻡ ﻭﻋﺪ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﻟﻨﺴﻔﻲ ﺃ ﹼﻥ ﻗﺴﻤﹰﺎ ﻣﻦ ﺑﲏ ﺍﻟﻨﻀﲑ ﺳﻜﻨﻮﺍ ﺃﺭﳛﹰﺎ‪.‬‬
‫ﳉﻤ ُﻊ ﰲ ﺑﺪﺍﻳﺘﻪ ﺣﺸﺮﺍﹰ‪ ،‬ﻭﺇﻥ ﻛـﺎﻥ ﻳﺼـ ّﺢ ﺃﻥ ﻧﻘـﻮﻝ ﺃﻭﻝ‬ ‫ﻧﻘﻮﻝ‪ :‬ﻻ ﻳﻜﻮﻥ ﺍ ﹶ‬
‫ﺍﳊﺸﺮ‪ ،‬ﻷﻥ ﺍﳊﺸﺮ ﻫﻮ ﺍﳉﻤﻊ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻌﻪ ﺍﻟﻀﻴﻖ ﰲ ﺍﳌﻜـﺎﻥ‪ ،‬ﻭﺍﻟﻀـﻴﻖ‬
‫ﺍﻟﻨﻔﺴ ّﻲ‪ .‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃ ﹼﻥ ﻭﻋﺪ ﺍﻵﺧﺮﺓ ﻳﺘﺤﻘﻖ ﻋﻨﺪﻣﺎ ﻳﺼﺒﺢ ﲨﻊ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﰲ‬
‫ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ ﺣﺸﺮﹰﺍ‪.‬‬

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 ‫ﺃﺳﺒﺎﻁ ﺿﺎﺋﻌﺔ‬

‫ﻳﻘﻮﻝ ﻋﻠﻤﺎﺀ ﺍﻷﺟﻨﺎﺱ ﺇ ﹼﻥ ‪ %٩٠‬ﻣﻦ ﻳﻬﻮﺩ ﺍﻟﻌﺎﱂ ﻫﻢ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟـﱵ‬

‫ﻬﺗ ﱠﻮﺩﺕ‪ ،‬ﻭﻻ ﻳﺮﺟﻌﻮﻥ ﰲ ﺃﺻﻮﳍﻢ ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻳُﻘ ّﺮ ﺍﻟﻴﻬﻮﺩ ﺑـﺄﻥ ﻫﻨـﺎﻙ‬
‫ﻋﺸﺮﺓ ﺃﺳﺒﺎﻁ ﺿﺎﺋﻌﺔ‪ ":‬ﺭﺃﻭﺑﲔ‪ ،‬ﻭﴰﻌﻮﻥ‪ ،‬ﻭﺯﺑﻮﻟﻮﻥ‪ ،‬ﻭﻳﺴﺎﻛﺮ‪ ،‬ﻭﺩﺍﻥ‪ ،‬ﻭﺟﺎﺩ‪،‬‬
‫ﻭﺃﺷﲑ‪ ،‬ﻭﻧﻔﺘﺎﱄ‪ ،‬ﻭﺃﻓﺮﺍﱘ ﻭﻣﻨﺴﻲ‪ ٣٠".‬ﻋﻠﻰ ﺿﻮﺀ ﺫﻟﻚ‪ ،‬ﻛﻴﻒ ﻳَﺼ ﱡﺢ ﺃﻥ ﻧﻘﻮﻝ‬
‫ﺇ ﹼﻥ ﺍﻟﻘﻀﺎﺀ ﺍﻹﳍﻲ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻳﺘﻌﻠﹼﻖ ﺑﻴﻬﻮﺩ ﺍﻟﻴﻮﻡ ؟‪:‬‬
‫‪ -١‬ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ..." :‬ﻓﺈﺫﺍ ﺟﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵﺧـﺮﺓِ ِﺟﺌﹾﻨـﺎ‬
‫ِﺑﻜﹸﻢ ﻟﻔﻴﻔﹰﺎ "‪ ٣١‬ﻭﺍﳌﻘﺼﻮﺩ ﳒﻤﻌﻜﻢ ﻣﻦ ﺍﻟﺸﺘﺎﺕ ﰲ ﺣﺎﻟﺔ ﻛﻮﻧﻜﻢ ﻣﻨـﺘﻤﲔ ﺇﱃ‬
‫ﺃﺻﻮ ٍﻝ ﺷﱴ‪ ،‬ﻋﻠﻰ ﺧﻼﻑ ﻭﺍﻗﻌﻜﻢ ﰲ ﺍﳌﺮّﺓ ﺍﻷﻭﱃ‪.‬‬
‫‪ _٢‬ﺣﺮﺹ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺗﺴﻤﻴﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻷﺧﲑﺓ ﻫﺬﻩ )ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﻓﺄﺻـﺒﺤﺖ‬
‫ﺍﻟُﺒﻨ ّﻮﺓ ﻫﻲ ُﺑﻨ ّﻮﺓ ﺍﻧﺘﻤﺎﺀٍ ﻟﻠﺪﻭﻟﺔ‪ .‬ﻓﻼ ﺷﻚ ﺃﻬﻧﻢ ﺍﻟﻴﻮﻡ ﺃﺑﻨﺎﺀ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬
‫‪ -٣‬ﺇ ﹼﻥ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﰲ ﺩﻳﻦ ﺍﷲ ﻻ ﻳﻜﻮﻥ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﺮﻕ ﻭﺍﳉـﻨﺲ‪،‬‬
‫ﺑﻞ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﺴﻠﻮﻙ‪ .‬ﻭﻗﺪ ﺁﻣﻦ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺑﺎﻟﻴﻬﻮﺩﻳﺔ ﻋﻠﻰ ﺻﻮﺭﺓ‬
‫ﻣﻨﺤﺮﻓﺔ‪ ،‬ﻓﻴُﻠﺤ ُﻖ ﻬﺑﻢ ﻛﻞ ﻣﻦ ﻳﺸﺎﺭﻛﻬﻢ ﰲ ﻋﻘﻴﺪﻬﺗﻢ ﻭﺷﺮﻋﻬﻢ‪.‬‬

‫‪ ٣٠‬ﻣﻦ ﻫﻮ ﺍﻟﻴﻬﻮﺩﻱ ﰲ ﺩﻭﻟﺔ ﺍﻟﻴﻬﻮﺩ ‪ -‬ﻋﻜﻴﻔﺎ ﺃﻭﺭ ‪ -‬ﺩﺍﺭ ﺍﳊﻤﺮﺍﺀ ‪ -‬ﺑﲑﻭﺕ ‪ -‬ﻁ‪ ١٩٩٣ - ١‬ﺹ‪ .١٤٧‬ﻣﻦ ﻫﻨﺎ‬
‫ﻧﺪﺭﻙ ﺃﻥ ﻣﺴﺄﻟﺔ ﺍﳊﻖ ﺍﻟﺘﺎﺭﳜﻲ ﻫﻲ ﺃﺳﻄﻮﺭﺓ ﺍﺧﺘﺮﻋﻬﺎ ﺍﻟﻴﻬﻮﺩ ﺍﻟﺼﻬﺎﻳﻨﺔ‪ ،‬ﻷﻥ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﲢﻮﻟﻮﺍ ﺇﱃ‬
‫ﺍﳌﺴﻴﺤﻴﺔ ﻭﺍﻹﺳﻼﻡ‪.‬‬
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‫ﺍﻹﺳﺮﺍﺀ‪١٠٤ :‬‬

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‫‪ -٤‬ﺍﻻﻧﺘﻤﺎﺀ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﺍﻧﺘﻤﺎﺀ ﺍﻟﻮﻻﺀ‪ ،‬ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ " :‬ﻭ َﻣ ْﻦ َﻳَﺘ َﻮﹼﻟﻬﻢ‬
‫ﻣﻨﻜ ْﻢ ﻓﺈﻧ ُﻪ ﻣﻨﻬﻢ "‪.٣٢‬‬
‫‪ -٥‬ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻨﻜﺮ ﺃﻥ ﺟﺰﺀﹰﺍ ﻣﻦ ﻳﻬﻮﺩ ﺍﻟﻴﻮﻡ ﻳﺮﺟﻌﻮﻥ ﰲ ﺃﺻﻮﳍﻢ ﺇﱃ ﺑﲏ‬
‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺑﻌﺾ ﺍﻟﺸﺮﻗﻴﲔ ﻣﻨﻬﻢ‪.‬‬
‫‪ -٦‬ﻗﻮﻟﻨﺎ ﺇ ﹼﻥ ﻫﻨﺎﻙ ﻗﺴﻤﹰﺎ ﻣﻦ ﻳﻬﻮﺩ ﺍﻟﻴﻮﻡ ﻳﺮﺟﻌﻮﻥ ﰲ ﺃﺻﻮﳍﻢ ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻫﻮ ﻗﻮﻝ ﺻﺤﻴﺢ‪ ،‬ﻟﻜﻨﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ُﻧﻌّﻴﻨﻬﻢ ﻭُﻧﺴ ّﻤﻴﻬﻢ‪ .‬ﻭﻣﻦ ﻫﻨـﺎ ﺗﻌﺘـﱪ‬
‫ﺍﻟﻘﻀﻴﺔ ﻗﻀﻴﺔ ﻏﻴﺒّﻴﺔ‪.‬‬
‫ﻟﻴﺲ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻳﻈﻦ ﺍﻟﺒﻌﺾ ﺃ ﹼﻥ ﻬﻧﺎﻳﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﺗﻌﲏ ﺍﻗﺘﺮﺍﺏ ﺍﻟﻴـﻮﻡ ﺍﻵﺧـﺮ‪،‬‬
‫ﻭﻫﺬﺍ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻭﻻ ﺃﺻﻞ ﻟﻪ‪ .‬ﺃ ّﻣﺎ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﻻ‬
‫ﺴﺎﻋﺔ ﺣﱴ ﻳﻘﺎﺗﻞ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻬﻮﺩ‪ "....‬ﻓﻘﺪ ﺫﻫﺐ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺇﱃ‬
‫ﺗﻘﻮﻡ ﺍﻟ ّ‬
‫ﺍﻟﻘﻮﻝ ﺃ ﹼﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﳊﺪﻳﺚ ﺣﺘﻤﻴّﺔ ﺍﻟﻮﻗﻮﻉ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﺃ ﹼﻥ ﻗﺘـﺎﳍﻢ ﻣـﻦ‬
‫ﻋﻼﻣﺎﺕ ﺍﻟﻘﻴﺎﻣﺔ‪ .‬ﻧﻘﻮﻝ‪ :‬ﺣﱴ ﻟﻮ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ ﺃ ﹼﻥ ﻗﺘﺎﳍﻢ ﻫﻮ ﻣﻦ ﻋﻼﻣﺎﺕ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻓﻤﻦ ﻗﺎﻝ ﺇ ﹼﻥ ﺯﻭﺍﻝ ﺩﻭﻟﺘﻬﻢ ﻫﺬﻩ ﰲ ﻓﻠﺴﻄﲔ ﻫﻮ ﺁﺧﺮ ﻗﺘـﺎﻝ ﳍـﻢ ﰲ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﺇﻻ ﻓﻤﺎ ﻣﻌﲎ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺧﻮﺍﺗﻴﻢ ﻧﺒﻮﺀﺓ ﺍﻹﺳﺮﺍﺀ‪ " :‬ﻭﺇﻥ ﻋُﺪﺗُﻢ‬
‫ُﻋﺪْﻧﺎ "‪ ،‬ﻭﻫﻞ ﻧﺴﻴﻨﺎ ﺃ ﹼﻥ ﻋﺎﻣﺔ ﺃﺗﺒﺎﻉ ﺍﻟ ّﺪﺟﺎﻝ ﻫﻢ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻓﻖ ﻣﺎ ﺟـﺎﺀ ﰲ‬
‫ﺼﺤﻴﺢ؟ ﺑﻞ ﺇ ﹼﻥ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ُﺗﺼـﺮّﺡ ﺑـﺄ ﹼﻥ‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟ ّ‬
‫ﺴﻼﻡ‪ .‬ﻭﻻ ﻧﻨﺴﻰ ﺃ ﹼﻥ‬
‫ﺍﳌﻘﺼﻮﺩ ﺑﺎﳊﺪﻳﺚ ﻗﺘﺎﻝ ﺍﳌﺴﻠﻤﲔ ﲢﺖ ﻟﻮﺍﺀ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟ ّ‬

‫‪ ٣٢‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ‪٥١:‬‬

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‫ﺯﺣﻒ ﺍﻟﺪﺟّﺎﻝ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺸﺮﻕ ﺇﱃ ﺍﻟﻐﺮﺏ‪ ،‬ﻭﻫﺬﺍ ﻳﺸﲑ ﺇﱃ ﳏﺎﻭﻟـﺔ ﺛﺎﻟﺜـﺔ‬
‫ﻟﻠﻌﻮﺩﺓ ﺇﱃ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ،‬ﻭﻟﻜﻨّﻬﺎ ﲣﻔﻖ‪ ،‬ﻻ ﹼﻥ ﻗﻀﺎﺀ ﺍﷲ ﲟﺮّﺗﲔ‪ .‬ﻭﻋﻠﻰ ﺿﻮﺀ‬
‫ﺫﻟﻚ ﳝﻜﻦ ﺃﻥ ﻧﻔﻬﻢ ﺑﻌﺾ ﺩﻻﻻﺕ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﻭﺇ ﹾﻥ ﻋُﺪﰎ ﻋُﺪﻧﺎ "‪ ،‬ﻭﻳﺼﺒﺢ‬
‫ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﺍﳊﺪﻳﺚ ﻳُﻔﻴﺪ ﻋﻼﻣ ﹰﺔ ﻣـﻦ ﻋﻼﻣـﺎﺕ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﺭﺍﺟﺤـﹰﺎ‪.‬‬
‫ﺍﳋﻼﻓﺔ ﺗَﻨـﺰِﻝ‬
‫ﺟﺎﺀ ﰲ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ‪ ،‬ﰲ ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ‪ ..." :‬ﻳﺎ ﺍﺑﻦ ﺣﻮﺍﻟـﺔ‪ ،‬ﺇﺫﺍ‬
‫ﺭﺃﻳﺖ ﺍﳋﻼﻓﺔ ﻗﺪ ﻧﺰﻟﺖ ﺍﻷﺭﺽ ﺍﳌﻘ ّﺪﺳﺔ‪ ،‬ﻓﻘﺪ ﺍﻗﺘﺮﺑﺖ ﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﺒﻼﺑـﻞ‬
‫ﻭﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﺎﻡ‪ ،‬ﻭﺍﻟﺴﺎﻋﺔ ﻳﻮﻣﺌﺬ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳـﺪﻱ ﻫـﺬﻩ ﻣـﻦ‬
‫ﺭﺃﺳﻚ"‪ .‬ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ‪..." :‬ﺍﳋﻼﻓﺔ ﻗﺪ ﻧﺰﻟﺖ‪ " ...‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﹼﻥ ﺍﳋﻼﻓﺔ ﺳﺘﺴﺎﻓﺮ ﺣﱴ ﺗﱰﻝ‬
‫ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻓﺘﻜﻮﻥ ﺁﺧﺮ ﺩﺍ ٍﺭ ﻟﻠﺨﻼﻓﺔ‪ .‬ﻭﺍﻟﺘـﺎﺭﻳﺦ ﳜﱪﻧـﺎ ﺃ ﹼﻥ ﺍﳋﻼﻓـﺔ‬
‫ﺳﺎﻓﺮﺕ ﻣﻦ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺇﱃ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﺇﱃ ﺩﻣﺸﻖ‪ ،‬ﺇﱃ ﺑﻐﺪﺍﺩ‪ ،‬ﰒ ﺇﱃ ﺍﺳـﻄﻨﺒﻮﻝ‪..‬‬
‫ﰒ‪ ...‬ﰒ‪ ...‬ﺣﱴ ﺗﱰﻝ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ .‬ﻭُﻳﺆّﻳﺪ ﻣﻌﲎ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻝ ﺍﻟﺮﺳـﻮﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ " :‬ﻫﻢ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﺃﻛﻨﺎﻑ ﺑﻴﺖ ﺍﳌﻘﺪﺱ " ﻓﻌﻨﺪﻣﺎ‬
‫ﻳﺄﰐ ﺃﻣﺮ ﺍﷲ ﻳﻜﻮﻥ ﺁﺧﺮ ﻇﻬﻮﺭ ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﺍﻛﻨـﺎﻑ ﺑﻴـﺖ‬
‫ﺍﳌﻘﺪﺱ‪ .‬ﻭﺍﻟﻼﻓﺖ ﻟﻼﻧﺘﺒﺎﻩ ﺃ ﹼﻥ ﺍﳌﺴﻠﻤﲔ ﱂ ﻳﺘﺨﺬﻭﺍ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺩﺍﺭﹰﺍ ﻟﻠﺨﻼﻓﺔ‪،‬‬
‫ﻣﻊ ﺃ ﹼﻥ ﺩﻭﺍﻋﻲ ﺫﻟﻚ ﻛﺜﲑﺓ‪ .‬ﻭﻻ ﻧﻈ ﱡﻦ ﺃ ﹼﻥ ﺍﻟﺬﻳﻦ ﺳﻴﺤﺮﺭﻭﻬﻧﺎ‪ ،‬ﺇﻥ ﺷـﺎﺀ ﺍﷲ‪ ،‬ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﺼﺮ ﺳﻴﺘﺨﺬﻭﻬﻧﺎ ﻋﺎﺻﻤﺔ ﻭﺩﺍﺭﹰﺍ ﻟﻠﺨﻼﻓﺔ‪ .‬ﻭﲟﻌﲎ ﺁﺧﺮ ﻻ ﻧﻈ ﱡﻦ ﺃﻥ ﺁﺧـﺮ‬
‫ﻇﻬﻮﺭ ﻟﻠﻤﺴﻠﻤﲔ ﺳﻴﻜﻮﻥ ﻋﻨﺪ ﲢﺮﻳﺮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﺁﺧ َﺮ ﹸﻇﻬﻮﺭ ﺳﻴﻜﻮﻥ‬
‫ﻋﻠﻰ ﻳﺪ ﺍﳌﻬﺪﻱﱢ‪ ،‬ﺍﻟﺬﻱ ﺳﻴﺤﻜﻢ ﺍﻷﺭﺽ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻭﳛﻞ ﺍﻹﺷﻜﺎﻝ ﻣﻊ ﺍﻟﻐﺮﺏ‪،‬‬

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‫ﻭﻳﻨـﺰﻝ ﺍﳌﺴﻴﺢ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﰲ ﺁﺧﺮ ﻋﻬﺪﻩ‪ ،‬ﻭﺗﻜﻮﻥ ﻋﺎﺻﻤﺔ ﺩﻭﻟﺘﻪ ﺍﻟﻘﺪﺱ‪.‬‬
‫ﻛﺎﻧﺖ ﺍﻟﺒﺪﺍﻳﺔ ﰲ ﻣﻜﺔ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﺍﳋﺎﲤﺔ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﰲ ﺍﻟﻘﺪﺱ‪:‬‬
‫ﻼ ﻣ َﻦ ﺍﳌﺴﺠ ِﺪ ﺍﳊﺮﺍ ِﻡ ﺇﱃ ﺍﳌﺴـﺠ ِﺪ‬
‫)ﺳُﺒﺤﺎ ﹶﻥ ﺍﻟﺬﻱ ﹶﺃﺳﺮﻯ ِﺑ َﻌ ْﺒ ِﺪ ِﻩ ﻟﻴ ﹰ‬
‫‪٣٣‬‬
‫ﺴﻤﻴ ُﻊ ﺍﻟﺒﺼﲑُ(‬
‫ﺍﻷﻗﺼﻰ ﺍﻟﺬﻱ ﺑﺎﺭﻛﻨﺎ ﺣﻮﻟ ُﻪ ِﻟُﻨﺮﻳ ُﻪ ﻣﻦ ﺀﺍﻳﺘﻨﺎ ﺇﻧ ُﻪ ﻫُ َﻮ ﺍﻟ ّ‬

‫‪٣٣‬‬
‫ﺍﻹﺳﺮﺍﺀ‪١ :‬‬

‫‪٤٣‬‬
 ‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‬

‫ﻧﺒﻮﺀﺓ‬

‫ﺃﻡ ﺻُﺪﻑ ﺭﻗﻤّﻴﺔ ؟‬

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 ‫ﻣﻦ ﻫﻨﺎ ﻛﺎﻧﺖ ﺍﻟﺒﺪﺍﻳﺔ‬

‫ﺴﻤﺎﻭﻳﺔ ﺗُﺨﱪ ﻋﻦ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺗﻜﺸﻒ ﺑﻌﺾ ﻣُﻐَﻴﺒﺎﺗـﻪ‪،‬‬ ‫ﻛﻞ ﺍﻷﺩﻳﺎﻥ ﺍﻟ ّ‬

‫ﻭﻣﺎ ﻣﻦ ﻧﱯ ﺇﻻ ﻭﺃﻧﺒﺄ ﺑﺎﻟﻐﻴﺐ‪ .‬ﻭﻟﻺﺧﺒﺎﺭ ﺑﺎﻟﻐﻴﺐ ﺻﻮﺭ ﻛﺜﲑﺓ‪ ،‬ﺑﻌﻀﻬﺎ ﻳﻜـﻮﻥ‬
‫ﺑﺎﳋﱪ ﺍﳌﺒﺎﺷﺮ ﻭﺍﻟﻮﺣﻲ ﺍﻟﺼّﺮﻳﺢ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻳﻜﻮﻥ ﺑﺎﻟ ّﺮﻣﺰ ﺍﻟﺬﻱ ﳛﺘﺎﺝ ﺇﱃ ﲢﻠﻴﻞ‬
‫ﺼﺎﺩﻗﺔ ﻟﻠﻨﱯ‪ ،‬ﺃﻭ ﺣـﱴ ﻟﻐـﲑ‬ ‫ﻭﺗﺄﻭﻳﻞ‪ .‬ﻭﻗﺪ ﻳُﻌﻠﻢ ﺍﻟﻐﻴﺐ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﺅﻳﺎ ﺍﻟ ّ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻭﺑﻌﻀﻬﺎ ﻗﺪ ﻳﺘﺤ ﹼﻘﻖ ﰲ ﺯﻣﻦ ﻗﺮﻳﺐ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﻳﺘﺮﺍﺧﻰ ﻓﻴﺘﺤﻘﻖ ﺑﻌـﺪ‬
‫ﺳﻨﲔ ﻃﻮﻳﻠﺔ‪ ،‬ﺃﻭ ﺣﱴ ﺑﻌﺪ ﻗﺮﻭﻥ‪.‬‬
‫ﻳﺆﻣﻦ ﺍﳌﺴﻠﻤﻮﻥ ﺑﺎﻟﺘﻮﺭﺍﺓ‪ ،‬ﻟﻜﻨﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻬﻧﺎ ﳏ ّﺮﻓﺔ‪ ،‬ﺃﻱ ﺃﻬﻧﻢ ﳚﺰﻣﻮﻥ‬
‫ﺑﻮﺟﻮﺩ ﻧﺴﺒﺔ ﻣﻦ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻻ ﻳﺒﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻧﺒﻮﺀﺍﺕ ﺗﻮﺭﺍﺗﻴّـﺔ‬
‫ﻣﺼﺪﺭﻫﺎ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﲢﺘﺎﺝ ﺇﱃ ﺗﺄﻭﻳﻞ‪ ،‬ﺃﻭ ﻓﻚ ﺭﻣﻮﺯ‪ .‬ﻭﳓـﻦ ﻫﻨـﺎ‬
‫ﺑﺼﺪﺩ ﺗﺄﻭﻳﻞ ﻧﺒﻮﺀﺓ ﻗﺮﺁﻧﻴﺔ ﺳﺒﻖ ﺃﻥ ﻛﺎﻧﺖ ﻧﺒﻮﺀﺓ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﺣﻴـﺚ ﻳﻘـﻮﻝ‬
‫ﺏ‬
‫ﻀ ْﻴﻨَﺎ ﺇﱃ ﺑﲏ ﺇﺳـﺮﺍﺋﻴ ﹶﻞ ﰲ ﺍﻟﻜﺘـﺎ ِ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪َ ) :‬ﻭ ﹶﻗ َ‬
‫ﺽ ﻣﺮﺗﲔ‪ ...‬ﹶﻓﺈِﺫﺍ ﺟﺎ َﺀ َﻭ ْﻋﺪُ ﺃﻭﹶﻟﺎﻫُﻤﺎ‪ ...‬ﻓﺈﺫﺍ ﺟﺎﺀ َﻭﻋْـ ُﺪ‬
‫ﺴﺪُ ﹼﻥ ﰲ ﺍﻷﺭ ِ‬
‫ﹶﻟﺘُ ﹾﻔ ِ‬
‫ﺍﻵﺧﺮﺓِ‪.٣٤ ( ...‬‬

‫‪ ٣٤‬ﺍﻹﺳﺮﺍﺀ ‪(٧ -٤) :‬‬

‫‪٤٥‬‬
‫ﰲ ﺳﺒﻌﻴﻨﻴّﺎﺕ ﺍﻟﻘﺮﻥ ﺍﳌﺎﺿﻲ‪ ،‬ﺧﺮﺝ ﻋﻠﻴﻨﺎ ﺍﳌﺪﻋﻮ ﺭﺷﺎﺩ ﺧﻠﻴﻔﺔ ﺑﺒﺤـﺚ‬
‫ﻳﺘﻌﹼﻠﻖ ﺑﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ ﻟﻠﻘﺮﺍﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ‪ ١٩‬ﻭﻣﻀـﺎﻋﻔﺎﺗﻪ‪.‬‬
‫ﻭﻗﺪ ﺗﻠ ﹼﻘﺎﻩ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻭﺍﻹﻋﺠﺎﺏ‪ ،‬ﰒ ﻣﺎ ﻟﺒﺜﻮﺍ ﺃﻥ ﺷﻌﺮﻭﺍ ﺑﺎﳓﺮﺍﻑ‬
‫ﺍﻟﺮﺟﻞ‪ ،‬ﳑﺎ ﺟﻌﻠﻬﻢ ﻳﻘﻔﻮﻥ ﻣﻮﻗﻒ ﺍﳌﻌﺎﺭﺽ ﻟﺒﺤﺜﻪ‪ ،‬ﻭﺯﺍﺩ ﻣﻦ ﺷﺪّﺓ ﺍﻟـ ّﺮﻓﺾ ﺃ ﹼﻥ‬
‫ﺍﻟﻌﺪﺩ ‪ ١٩‬ﻣﻘﺪﺱ ﻋﻨﺪ ﺍﻟﺒﻬﺎﺋﻴﲔ‪.‬‬
‫ﻟﻘﺪ ﺗﻴﺴﺮ ﻟﻨﺎ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻧﺪﺭﺱ ﺍﻟﺒﺤﺚ ﺩﺭﺍﺳـﺔ ﻣﺴﺘﻔﻴﻀـﺔ‬
‫ﻭﻣﺴﺘﻘﺼﻴﺔ‪ ٣٥،‬ﻓﻮﺟﺪﻧﺎ ﺃ ﹼﻥ ﺍﻟﺮﺟﻞ ﻳﻜﺬﺏ ﻭﻳﻠ ﱢﻔﻖ ﺍﻷﺭﻗﺎﻡ‪ ،‬ﳑﺎ ﺟﻌﻞ ﺭﻓﺾ ﺍﻟﻨﺎﺱ‬
‫ﻟﺒﺤﺜﻪ ﻣﱪﺭﹰﺍ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻼﻓﺖ ﻟﻼﻧﺘﺒﺎﻩ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻣﻘ ّﺪﻣﺎﺕ ﺗﺸﲑ ﺇﱃ ﻭﺟﻮﺩ ﺑﻨـﺎﺀ‬
‫ﺭﻳﺎﺿﻲّ ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ‪ ،١٩‬ﻭﻫﺬﻩ ﺍﳌﻘ ّﺪﻣﺎﺕ ﻫﻲ ﺍﳉـﺰﺀ ﺍﻟﺼّـﺤﻴﺢ ﻣـﻦ‬
‫ﺍﻟﺒﺤﺚ‪ .‬ﻭﻳﺒﺪﻭ ﺃ ﹼﻥ ﻋﺪﻡ ﺻﺪﻕ ﺍﻟﺮﺟﻞ ﺣﺎﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﻣﺎ ﺗﻌﻨﻴـﻪ‬
‫ﻫﺬﻩ ﺍﳌﻘﺪﻣﺎﺕ‪.‬‬
‫ﻭﺑﻌﺪ ﺇﻋﺎﺩﺓ ﺍﻟّﻨﻈﺮ ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ‪ ،‬ﻭﺟﺪﻧﺎ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﺑﻨﺎ ًﺀ ﺭﻳﺎﺿﻴﹰﺎ ﻣﻌﺠﺰﹰﺍ‬
‫ﻳﻘﻮﻡ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻌﺪﺩ ‪ ،١٩‬ﻭﻫﻮ ﺑﻨﺎﺀ ﰲ ﻏﺎﻳﺔ ﺍﻹﺑﺪﺍﻉ‪ .‬ﻭﻗﺪ ﺃﺻﺪﺭﻧﺎ ﻋـﺎﻡ‬
‫‪١٩٩٠‬ﻡ ﻛﺘﺎﺑﺎ ﺑﻌﻨﻮﺍﻥ )ﻋﺠﻴﺒﺔ ﺗﺴﻌﺔ ﻋﺸﺮ ﺑﲔ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﻭﺿـﻼﻻﺕ‬
‫ﺍﳌ ّﺪﻋﲔ(‪ ،٣٦‬ﻓ ّ‬
‫ﺼﻠﻨﺎ ﻓﻴﻪ ﻫﺬﺍ ﺍﻹﻋﺠﺎﺯ ﺍﳌﺪﻫﺶ‪ ،‬ﺍﻟﺬﻱ ﻳﻔﺮﺽ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻻ ﹼﻥ ﻋﺎﱂ ﺍﻟﻌﺪﺩ ﻳﻘﻮﻡ ﻋﻠﻰ ﺑﺪﻫّﻴﺎﺕ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻻ ﳎـﺎﻝ ﻓﻴـﻪ ﻟﻼﺟﺘـﻬﺎﺩ‪ ،‬ﺃﻭ‬
‫ﻭﺟﻬﺎﺕ ﺍﻟﻨﻈﺮ ﺍﻟﺸﺨﺼﻴﺔ‪ ٣٧.‬ﻭﻛﺎﻥ ﳑﺎ ﻭﺟﺪﻧﺎﻩ ﺃ ﹼﻥ ﺍﻟﻌﺪﺩ ‪ ١٩‬ﻳﺘﻜﺮﺭ ﺑﺸﻜﻞ‬

‫‪ ٣٥‬ﺭﺍﺟﻊ ﻛﺘﺎﺑﻨﺎ‪ ) :‬ﺇﻋﺠﺎﺯ ﺍﻟﺮﻗﻢ ‪ ١٩‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻣﻘﺪﻣﺎﺕ ﺗﻨﺘﻈﺮ ﺍﻟﻨﺘﺎﺋﺞ( – ‪١٩٩٤‬ﻡ ‪ -‬ﺍﳌﺆﺳﺴﺔ ﺍﻹﺳﻼﻣﻴّﺔ‬
‫‪ -‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ،١٩٩٠ ٣٦‬ﻣﺆﺳﺴﺔ ﺍﻻﻋﺘﺼﺎﻡ ‪ ،‬ﺍﳋﻠﻴﻞ – ﻓﻠﺴﻄﲔ‪.‬‬
‫‪ ٣٧‬ﺭﺍﺟﻊ ﻛﺘﺎﺑﻨﺎ‪) :‬ﺇﺭﻫﺎﺻﺎﺕ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ(‪ ،‬ﻭﻛﺘﺎﺏ )ﺇﻋﺠﺎﺯ ﺍﻟﺮﻗﻢ ‪ ١٩‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻘﺪﻣﺎﺕ ﺗﻨﺘﻈﺮ ﺍﻟﻨﺘﺎﺋﺞ(‪.‬‬

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‫ﻻﻓﺖ ﻟﻠﻨﻈﺮ ﰲ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﺎﺋﻤﺔ ﺑﲔ ﺍﻟﺸﻤﺲ ﻭﺍﻷﺭﺽ ﻭﺍﻟﻘﻤﺮ‪ ،‬ﳑﺎ ﻗﺪ ﻳﺸﲑ ﺇﱃ‬
‫ﻭﺟﻮﺩ ﻗﺎﻧﻮﻥ ﻛﻮﱐ ﻭﻗﺮﺁﱐﹼ‪ ،‬ﻛﻴﻒ ﻻ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺧﻠﻖ ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ؟!‬
‫ﱂ ﻧﻜﻦ ﻧﺘﺼ ّﻮﺭ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻫﻮ ﺍﻷﺳﺎﺱ ﳌﻌﺎﺩﻟﺔ ﺗﺎﺭﳜﻴﺔ ﺗﺴﺘﻨﺪ‬
‫ﺇﱃ ﺍﻟﻌﺪﺩ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭﺗﻨﺴﺠﻢ ﻣﻊ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻠﻜﻴّﺔ‪ ،‬ﺣﱴ ﻭﻗﻌﻨﺎ ﻋﻠﻰ ﳏﺎﺿـﺮﺓ‬
‫ﻟﻠﻜﺎﺗﺐ ﺍﳌﻌﺮﻭﻑ )ﳏﻤﺪ ﺃﲪﺪ ﺍﻟ ّﺮﺍﺷﺪ( ﺣﻮﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﳌﻲ ﺍﳉﺪﻳﺪ‪ .‬ﻓﻜﺎﻧـﺖ‬
‫ﻫﻲ ﺍﳌﻔﺘﺎﺡ ﳍﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﱵ ﻧﻀﻌﻬﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜـﺮﱘ‪ ،‬ﻭﺍﻟـﺬﻱ‬
‫ﺻﻔﺤﺎﺕ ﺍﳌﺮﺍﺟﻊ‪ ،‬ﺇﺫ ﺃﻧﲏ ﺃﻛﺘﺐ ﻣـﻦ‬ ‫ﻧﺮﺟﻮ ﺃﻥ ﻳﻌﺬﺭﻧﺎ ﺇﻥ ﱂ ﻧﺬﻛﺮ ﻟﻪ ﺃﺭﻗﺎﻡ ّ‬
‫ﺧﻴﻤﱵ ﰲ ﻣﺮﺝ ﺍﻟﺰﻫﻮﺭ‪ ،‬ﻭﻗﺪ ﺧﹼﻠﻔﺖ ﺃﻭﺭﺍﻗﻲ ﻭﺭﺍﺋﻲ ﰲ ﻭﻃﲏ‪ .٣٨‬ﻭﻋﻠﻰ ﺃﻳـﺔ‬
‫ﺣﺎﻝ ﺳﻮﻑ ﻻ ﳓﺘﺎﺝ ﺇﱃ ﻣﺮﺍﺟﻊ ﻛﺜﲑﺓ‪ ،‬ﻭﺳﻴﻜﻮﻥ ﻣﻦ ﺍﻟﺴّﻬﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﺃﻥ‬
‫ﻳﺘﺤﻘﻖ ﻣﻦ ﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ‪ ،‬ﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﻘﺮﺍﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﹼﰒ ﻣﺎ ﻳﺴﻤّﻰ ﺑﺎﻟﻌﻬﺪ‬
‫ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺑﻌﺾ ﺍﳌﺼﺎﺩﺭ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻭﺍﻟﻔﻠﻜﻴﺔ‪.‬‬
‫ﻻ ﻧﻘﻮﻝ ﺇﻬﻧﺎ ﻧﺒﻮﺀﺓ‪ ،‬ﻭﻻ ﻧﺰﻋﻢ ﺃﻬﻧﺎ ﺳﺘﺤﺪُﺙ ﺣﺘﻤـﹰﺎ‪ ،‬ﻭﺇﳕﹼـﺎ ﻫـﻲ‬
‫ﻣﻼﺣﻈﺎﺕ ﺭﺃﻳﻨﺎ ﺃﻧّﻪ ﻣﻦ ﻭﺍﺟﺒﻨﺎ ﺃﻥ ﻧﻀﻌﻬﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﰒ ﻧﺘﺮﻙ ﺍﳊﻜﻢ ﻟﻪ‬
‫ﻋﻠﻰ ﺿﻮﺀ ﺍﻟﻘﻨﺎﻋﺎﺕ ﺍﻟﱵ ﻳﺼﻞ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻛﺎﻧﺖ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ‪ ،‬ﳏﺎﺿﺮﺓﻣﺪﻭّﻧﺔ ﻟﻠﻜﺎﺗـﺐ )ﳏﻤـﺪ ﺃﲪـﺪ‬
‫ﺍﻟ ّﺮﺍﺷﺪ(‪ ،‬ﺗﺘﻌﻠﻖ ﺑﺎﻟﻨﻈﺎﻡ ﺍﻟﻌﺎﳌﻲ ﺍﳉﺪﻳﺪ‪ .‬ﻭﻗﺪ ﻳﺴﺘﻐﺮﺏ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﺗﺘﻀﻤﻦ ﻫﺬﻩ‬
‫ﺍﶈﺎﺿﺮﺓ ﺍﳉﺎ ّﺩﺓ ﺍﻟﻜﻼﻡ ﺍﻵﰐ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻨﻘﻠﻪ ﺑﺎﳌﻌﲎ‪ " :‬ﻋﻨﺪﻣﺎ ﺃﹸﻋﻠﻦ ﻋـﻦ ﻗﻴـﺎﻡ‬
‫ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻋﺎﻡ ‪١٩٤٨‬ﻡ‪ ،‬ﺟﺎﺀﺕ ﺟﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﻋﺠﻮﺯ ﻳﻬﻮﺩﻳّﺔ‪ ،‬ﺇﱃ ﺃ ّﻡ ﳏ ّﻤﺪ‬
‫ﺍﻟﺮﺍﺷﺪ‪ ،‬ﻭﻫﻲ ﺗﺒﻜﻲ‪ .‬ﻓﻠ ّﻤﺎ ﺳﺄﻟﺘﻬﺎ ﺃ ّﻡ ﺍﻟﺮﺍﺷﺪ ﻋﻦ ﺳﺒﺐ ﺑﻜﺎﺋﻬﺎ‪ ،‬ﻭﻗـﺪ ﻓـﺮﺡ‬

‫‪ ٣٨‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻨﺪ ﺗﺪﻭﻳﻦ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ﻋﺎﻡ ‪١٩٩٣‬ﻡ‪.‬‬

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‫ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺇ ﹼﻥ ﻗﻴﺎﻡ ﻫﺬﻩ ﺍﻟ ّﺪﻭﻟﺔ ﺳﻴﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﺫﺑﺢ ﺍﻟﻴﻬـﻮﺩ‪ .‬ﰒ ﻳﻘـﻮﻝ‬
‫ﺍﻟﺮﺍﺷﺪ ﺇﻧﻪ ﲰﻌﻬﺎ ﺗﻘﻮﻝ ﺇ ﹼﻥ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ ﺳﺘﺪﻭﻡ ‪ ٧٦‬ﺳﻨﺔ‪ .‬ﻛﺎﻥ ﺍﻟﺮﺍﺷﺪ ﻋﻨﺪﻫﺎ‬
‫ﺻﻐﲑﺍﹰ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻛﱪ ﺭﺃﻯ ﺃ ﹼﻥ ﺍﻷﻣﺮ ﻗﺪ ﻳﺘﻌﻠﻖ ﺑﺪﻭﺭﺓ ﺍ ﹸﳌﺬّﻧﺐ ﻫﺎﱄ‪ ،‬ﻷ ﹼﻥ ﻣﺬّﻧﺐ‬
‫ﻫﺎﱄ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺍﺷﺪ‪ ،‬ﻣﺮﺗﺒﻂ ﺑﻌﻘﺎﺋﺪ ﺍﻟﻴﻬﻮﺩ‪.‬‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔﱂ ﻳﻌﺠﺒﻨﺎ ﺍﻟﻜﻼﻡ‪ ،‬ﻷﻥ ﺍﶈﺎﺿﺮﺓ ﺭﲟﺎ ﺗﻜﻮﻥ ﺃﻓﻀﻞ ﻟﻮ ﱂ ﺗُﺬﻛﺮ‬
‫ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ‪ ،‬ﺇﺫ ﺃﻥ ﺍﻟﻨﺎﺱ ﻗﺪ ﺍﻋﺘﺎﺩﻭﺍ ﺃﻥ ﻳﺴﻤﻌﻮﺍ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﻌﺠﺎﺋﺰ ﺍﻟّﻨﺒـﻮﺀﺍﺕ‬
‫ﺍﳌﺨﺘﻠﻘﺔ‪ ،‬ﻓﺄﺻﺒﺤﻮﺍ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺍﳌﺜﻘﻔﻮﻥ ﻣﻨﻬﻢ‪ ،‬ﻳﻨﻔﺮﻭﻥ ﻣﻦ ﻣﺜـﻞ‬
‫ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ .‬ﹼﰒ ﻣﺎ ﻟﺒﺜﻨﺎ ﺃﻥ ﺗﻨﺒّﻬﻨﺎ ﺇﱃ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻌﺠـﻮﺯ ﻗـﺪ‬
‫ﲰﻌﺖ ﻣﻦ ﺍﳊﺎﺧﺎﻣﺎﺕ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻌﻘﻞ ﻳﺴﺘﺒﻌﺪ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ‬
‫ﺻﺔ‪ .‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﳝﻨﻊ‪ ،‬ﻭﻓﻖ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴّﺔ‪ ،‬ﺃﻥ‬ ‫ﺗﻮﹼﻗﻌﺎﻬﺗﺎ‪ ،‬ﺃﻭﲢﻠﻴﻼﻬﺗﺎ ﺍﳋﺎ ّ‬
‫ﻳﻜﻮﻥ ﻟﺪﻯ ﺍﳊﺎﺧﺎﻣﺎﺕ ﺑﻘﻴﺔ ﻣﻦ ﺍﻟﻮﺣﻲ‪ ،‬ﲣﺘﻠﻂ ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﺃﻭﻫـﺎﻡ ﺍﻟﺒﺸـﺮ‬
‫ﻭﺃﺳﺎﻃﲑﻫﻢ‪ ...‬ﻭﻫﻜﺬﺍ ﻛﺎﻧﺖ ﺍﻟﺒﺪﺍﻳﺔ‪.‬‬

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‫ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ ﺍﻷﺻﻮﻟّﻴﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰲ ﺇﺳﺮﺍﺋﻴﻞ‪ ..." :‬ﻭﻫﺬﺍ ﺑﺎﻟﻀﺒﻂ ﻫﻮ‬
‫ﻧﻮﻉ ﺍﻟﺴّﻼﻡ ﺍﻟﺬﻱ ﺗﻨﺒﺄ ﺑﻪ ﻣﻨﺎﺣﻢ ﺑﻴﻐﻦ‪ ،‬ﻋﻨﺪﻣﺎ ﺃﻋﻠـﻦ ﰲ ﺫﺭﻭﺓ ﺍﻟﻨﺠـﺎﺡ‬
‫ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺍﻟﻈﺎﻫﺮﻱ ﰲ ﺍﳊﺮﺏ ﻋﻠﻰ ﻟﺒﻨﺎﻥ‪ ،‬ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪ :‬ﺇ ﹼﻥ ﺇﺳﺮﺍﺋﻴﻞ ﺳﺘﻨﻌﻢ‬
‫ﲟﺎ ﻧﺼّﺖ ﺍﻟﺘﻮﺭﺍﺓ ﻋﻠﻴﻪ ﻣﻦ ﺳﻨﻮﺍﺕ ﺍﻟﺴّﻼﻡ ﺍﻷﺭﺑﻌﲔ "‪ .٣٩‬ﻓﻬﻞ ﻳﺸﲑ ﺑـﻴﻐﻦ‬
‫ﻫﻨﺎ ﺇﱃ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﱵ ﺑﺪﺃﻧﺎ ﻬﺑﺎ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ؟! ﻓـﺎﳌﻌﺮﻭﻑ ﺃ ﹼﻥ ﺇﺳـﺮﺍﺋﻴﻞ ﻗـﺪ‬
‫ﺍﺟﺘﺎﺣﺖ ﻟﺒﻨﺎﻥ ﻋﺎﻡ ‪١٩٨٢‬ﻡ‪ ،‬ﻭﻋﻠﻴﻪ ﺗﻜﻮﻥ ﻬﻧﺎﻳﺔ ﺍﻷﺭﺑﻌـﲔ ﺳـﻨﺔ ﺑﺘـﺎﺭﻳﺦ‪:‬‬
‫)‪٢٠٢٢ = (٤٠+١٩٨٢‬ﻡ‪.٤٠‬‬

‫‪ ٣٩‬ﺍﻷﺻﻮﻟﻴّﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰲ ﺇﺳﺮﺍﺋﻴﻞ‪،‬ﺇﻳﺎﻥ ﻟﻮﺳﺘﻚ‪ ،‬ﺗﺮﲨﺔ ﺣﺴﲏ ﺯﻳﻨﺔ‪ ،‬ﺇﺻﺪﺍﺭ ﻣﺆﺳﺴﺔ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻔﻠﺴﻄﻴﻨﻴّﺔ‪ ،‬ﻁ‪،١‬‬
‫‪١٩٩١‬ﻡ‪ ،‬ﺻﻔﺤﺔ ‪ ،٩٥‬ﺑﲑﻭﺕ‪.‬‬
‫‪ ٤٠‬ﻻ ﻧﺘﻮﻗﻊ ﺃﻥ ﳛﺪّﺙ ﺑﻴﻐﻦ ﺍﻟﺼﺤﺎﻓﺔ ﺑﺎﻟﺴﻨﲔ ﺍﻟﻘﻤﺮﻳﺔ‪ .‬ﻭﻻ ﻧﺪﺭﻱ ﻣﺎﺫﺍ ﻳﻘﺼﺪ ﺑﺴﻨﻮﺍﺕ ﺍﻟﺴﻼﻡ‪ .‬ﻭﱂ ﻳﻘﻞ ﻣﺎﺫﺍ ﺳﻴﺤﺼﻞ‬
‫ﺑﻌﺪ ﺍﻧﺘﻬﺎﺋﻬﺎ‪.‬‬

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 ‫ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻐﺎﻣﻀﺔ‬

‫ﺗﺪﻭﻡ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻓﻖ ﺍﻟﻨﺒـﻮﺀﺓ ﺍﻟﻐﺎﻣﻀـﺔ ‪ ٧٦‬ﺳـﻨﺔ‪ ،‬ﺃﻱ )‪.(٤×١٩‬‬

‫ﻭﻳُﻔﺘﺮﺽ ﺃﻥ ﺗﻜﻮﻥ ﺳﻨﲔ ﻗﻤﺮّﻳﺔ‪ ،‬ﻷﻥ ﺍﻟﻴﻬﻮﺩ ﻳﺘﻌﺎﻣﻠﻮﻥ ﺩﻳﻨﻴﹰﺎ ﺑﺎﻟﺸﻬﺮ ﺍﻟﻘﻤﺮﻱ‪،‬‬
‫ﻭﻳﻀﻴﻔﻮﻥ ﻛﻞ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﺷﻬﺮﹰﺍ ﻟﻠﺘﻮﻓﻴﻖ ﺑﲔ ﺍﻟﺴﻨﺔ ﺍﻟﻘﻤﺮّﻳﺔ ﻭﺍﻟﺸﻤﺴـّﻴﺔ‪.‬‬
‫ﻭﻣﻌﻠﻮﻡ ﺃ ﹼﻥ ﺍﻟﻌﺎﻡ ‪١٩٤٨‬ﻡ ﻫﻮ ﺍﻟﻌﺎﻡ ‪١٣٦٧‬ﻫـ‪ .‬ﻭﻋﻠﻰ ﺿﻮﺀ ﺫﻟـﻚ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺤﺖ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻓﺈﻥ ﺇﺳﺮﺍﺋﻴﻞ ﺗﺪﻭﻡ ﺣﱴ‪١٤٤٣ = ( ٧٦ + ١٣٦٧ ) :‬‬
‫ﺻّ‬
‫ﻫﺠﺮﻱ‪ ،‬ﻭﻫﺬﺍ ﻳﻮﺍﻓﻖ ‪ ٢٠٢٢‬ﻣﻴﻼﺩﻱ‪.‬‬
‫ﺗﺴﻤّﻰ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺃﻳﻀﺎ ﺳﻮﺭﺓ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻫﻲ ﺗﺘﺤـﺪﺙ ﰲ‬
‫ﺺ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺓ ﻋﻠﻰ ﺇﻓﺴﺎﺩﻳﻦ‬
‫ﻣﻄﻠﻌﻬﺎ ﻋﻦ ﻧﺒﻮﺀﺓ ﺃﻧﺰﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﺗﻨ ّ‬
‫ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻷﺭﺽ ﺍﺍﳌﻘﺪّﺳﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻹﻓﺴﺎﺩ ﰲ ﺻﻮﺭﺓ ﳎﺘﻤﻌّﻴﺔ‪ ،‬ﺃﻭ‬
‫ﻣﺎ ﻳﺴ ّﻤﻰ ﺍﻟﻴﻮﻡ ﺑﺎﻟﺪﻭﻟﺔ‪ ٤١،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻋﻦ ﻋﻠﻮ ﻭﺍﺳﺘﻜﺒﺎﺭ‪ .‬ﻳﻘﻮﻝ ﺳـﺒﺤﺎﻧﻪ‬
‫ﻯ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﺃﹶﻻ ﺗَﺘﺨﺬﻭﺍ‬
‫ﺏ ﻭﺟﻌﻠﻨﺎ ُﻩ ﻫﺪ ً‬
‫ﻭﺗﻌﺎﱃ ‪َ " :‬ﻭﺀَﺍﺗَﻴﻨﺎ ﻣُﻮﺳَﻰ ﺍﻟﻜﺘﺎ َ‬
‫ﺡ ﺇّﻧ ُﻪ ﻛﺎ ﹶﻥ َﻋ ْﺒ َﺪﹰﺍ َﺷﻜﹸﻮﺭﹰﺍ‪َ .‬ﻭ ﹶﻗﻀَـ ْﻴﻨَﺎ‬
‫ﻣﻦ ﺩﻭﱐ ﻭَﻛﻴﻼ‪ ،‬ﹸﺫ ّﺭﻳ ﹶﺔ َﻣ ْﻦ َﺣ َﻤ ﹾﻠﻨَﺎ َﻣ َﻊ ﻧُﻮ ٍ‬

‫‪ ٤١‬ﺭﺍﺟﻊ ﺍﻟﺼﻔﺤﺎﺕ‪.(٢٤،٢٣) :‬‬

‫‪٥٠‬‬
‫ﺽ ﻣـ ّﺮﺗﲔ َﻭﻟﹶـَﺘ ْﻌ ﹸﻠ ّﻦ ﻋُﻠـﻮﹰﺍ‬
‫ﺴﺪُ ﹼﻥ ﰲ ﺍﻷﺭ ِ‬
‫ﺏ ﹶﻟﺘُ ﹾﻔ ِ‬
‫ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴ ﹶﻞ ﰲ ﺍﻟﻜﺘﺎ ِ‬
‫ﻛﺒﲑﹰﺍ‪ ...،‬ﻓﺈﺫﺍ ﺟﺎﺀ َﻭْﻋ ُﺪ ﺃﻭﻻﻫُﻤﺎ‪ ...‬ﻓﺈﺫﺍ ﺟﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵﺧﺮﺓ ِ"‪ ٤٢‬ﺃ ّﻣﺎ ﺍﻹﻓﺴﺎﺩ‬
‫ﺍﻷﻭﻝ ﻓﻘﺪ ﻣﻀﻰ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺃ ّﻣﺎ ﺍﻟﺜﺎﱐ ﻭﺍﻷﺧﲑ ﻓﺈﻥ ﺍﳌﻌﻄﻴﺎﺕ ﺗﻘﻮﻝ ﺇﻧـﻪ‬
‫ﺍﻟ ّﺪﻭﻟﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﰲ ﻓﻠﺴﻄﲔ ﻋﺎﻡ ‪١٩٤٨‬ﻡ‪ ٤٣،‬ﻭﺍﳌﻼﺣﻆ ﺃﻥ ﺗﻌﺒﲑ " ﻭﻋـﺪ‬
‫ﺍﻵﺧﺮﺓ "‪،‬ﱂ ﻳﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻻ ﻣ ّﺮﺗﲔ‪ :‬ﺍﻷﻭﱃﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻹﻓﺴـﺎﺩ‬
‫ﺍﻟﺜﺎﱐ‪ ،‬ﰲ ﺑﺪﺍﻳﺔ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﻨﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻹﻓﺴﺎﺩ ﻧﻔﺴﻪ‪ ،‬ﻗﺒـﻞ‬
‫ﻬﻧﺎﻳﺔ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﰲ ﺍﻵﻳﺔ ‪ .١٠٤‬ﻭﻋﻠﻰ ﺿﻮﺀ ﺫﻟﻚ ﻧﻘﻮﻝ‪:‬‬
‫ﺇﺫﺍ ﻗﻤﻨﺎ ِﺑﻌ ّﺪ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﻨﺒﻮﺀﺓ‪" :‬ﻭﺁﺗﻴﻨﺎ ﻣﻮﺳـﻰ‬
‫ﺍﻟﻜﺘﺎﺏ" ﺇﱃ ﺁﺧﺮ ﻛﻼﻡ ﰲ ﺍﻟّﻨﺒﻮﺀﺓ‪" :‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻋﺪ ﺍﻵﺧـﺮﺓ ﺟﺌﻨـﺎ ﺑﻜـﻢ‬
‫ﻟﻔﻴﻔﺎ"‪ ٤٤‬ﻓﺴﻮﻑ ﳒﺪ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻟﻜﻠﻤﺎﺕ ﻫﻮ ‪ ١٤٤٣‬ﻛﻠﻤﺔ‪ ،‬ﻭﻫﻮ ﺭﻗﻢ ﻳﻄﺎﺑﻖ‬
‫ﻣﺎ ﺧﻠﺼﻨﺎ ﺇﻟﻴﻪ ﰲ ﺍﻟﺒﻨﺪ )‪ (١‬ﺃﻱ‪ ١٣٦٧) :‬ﻫـ ‪١٤٤٣ = (٧٦ +‬ﻫـ‬
‫ﻫﺎﺟﺮ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺑﺘﺎﺭﻳﺦ ‪٦٢٢/٩/٢٠‬ﻡ‪ ،‬ﻭﻳﺬﻫﺐ‬
‫ﺍﺑﻦ ﺣﺰﻡ ﺍﻟ ﹼﻈﺎﻫﺮﻱ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺃ ﹼﻥ ﺣﺎﺩﺛﺔ ﺍﻹﺳﺮﺍﺀ ﻛﺎﻧـﺖ‬
‫ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺴﻨﺔ‪ ،‬ﺃﻱ ﻋﺎﻡ ‪ ٦٢١‬ﻡ‪ .‬ﻭﻣﻊ ﺷ ﹼﻜﻨﺎ ﰲ ﺻ ّ‬
‫ﺤﺔ ﺍﻟﻘﻮﻝ ﺑﺎﻹﲨـﺎﻉ‪،‬‬
‫ﺇﻻ ﺃ ﹼﻥ ﺍﻷﻗﻮﺍﻝ ﺍﻟ ّﺮﺍﺟﺤﺔ ﻻ ﲣﺮﺝ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﻻ ُﻳﺘﺼ ّﻮﺭ ﺗﺮﺍﺧـﻲ ﻧـﺰﻭﻝ‬
‫ﻓﻮﺍﺗﺢ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻋﻦ ﺣﺎﺩﺛﺔ ﺍﻹﺳﺮﺍﺀ ﻧﻔﺴﻬﺎ‪ .‬ﻋﻠـﻰ ﺿـﻮﺀ ﺫﻟـﻚ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺤﺖ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻬﻧﺎﻳﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻋﺎﻡ ‪ ١٤٤٣‬ﻫﺠﺮﻱ‪ ،‬ﻓﺈﻥ ﻋﺪﺩ ﺍﻟﺴﻨﲔ‬ ‫ﺻّ‬

‫‪ ٤٢‬ﺍﻹﺳﺮﺍﺀ‪( ٧ - ٢ ):‬‬
‫‪ ٤٣‬ﺭﺍﺟﻊ ﺍﻟﺘﻔﺴﲑ‪.‬‬
‫‪٤٤‬‬
‫ﺍﻹﺳﺮﺍﺀ ‪١٠٤‬‬

‫‪٥١‬‬
‫ﺍﻟﻘﻤﺮّﻳﺔ ﻣﻦ ﺳﻨﺔ ﻧﺰﻭﻝ ﺍﻟﻨﺒﻮﺀﺓ‪ ٤٥‬ﺇﱃ ﺳﻨﺔ ﺯﻭﺍﻝ ﺇﺳـﺮﺍﺋﻴﻞ ﻫـﻮ ‪ ١٤٤٤‬ﻷﻥ‬
‫ﺍﻹﺳﺮﺍﺀ ﻛﺎﻥ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺴﻨﺔ‪ .‬ﻭﺇﻟﻴﻚ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺔ‪:‬‬
‫)‪ .١٤٤٤ = (٧٦ × ١٩‬ﻻﺣﻆ ﺃﻥ ‪ ٧٦‬ﻫﻮ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﺍﻟﻘﻤﺮّﻳﺔ ﻟﻌﻤﺮ ﺩﻭﻟﺔ‬
‫ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺃﻱ ﺃ ﹼﻥ ﺍﳌ ّﺪﺓ ﺍﻟﺰﻣﻨّﻴﺔ ﻣﻦ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻨﺒﻮﺀﺓ ﺇﱃ ﺯﻭﺍﻝ ﺇﺳﺮﺍﺋﻴﻞ ﻫـﻲ‬
‫‪ ١٩‬ﺿﻌﻔﹰﺎ ﻟﻌﻤﺮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﺘﻮﻗﹼﻊ‪.‬‬
‫ﺴﻼﻡ ﺳﻨﺔ ‪ ٩٣٥‬ﻕ‪.‬ﻡ‪ ،‬ﻓﺎﻧﺸﻘﹼﺖ ﺍﻟﺪﻭﻟـﺔ ﺑﻌـﺪ‬
‫ﺗﻮﰲ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟ ّ‬
‫ﻭﻓﺎﺗﻪ ﺑﻮﻗﺖ ﻗﺼﲑ‪ ،‬ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻻﻧﺸﻘﺎﻕ‪ ،‬ﻓﻴﻤﺎ ﻧﺮﺍﻩ‪ ،‬ﺑﺪﺍﻳـﺔ ﺍﻹﻓﺴـﺎﺩ ﺍﻷﻭﻝ‬
‫ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﰲ ﻓﻮﺍﺗﺢ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ .‬ﺃﻣّﺎ ﻬﻧﺎﻳﺔ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ ﻭﺍﻷﺧﲑ ﻓﻴﺘﻮﻗﹼﻊ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻋﺎﻡ ‪٢٠٢٢‬ﻡ ﺍﳌﻮﺍﻓﻖ ‪١٤٤٣‬ﻫـ‪ .‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﻋﺪﺩ ﺍﻟﺴّـﻨﲔ ﻣـﻦ‬
‫ﺑﺪﺍﻳﺔ ﺍﻹﻓﺴﺎﺩ ﺍﻷﻭﻝ ﺇﱃ ﺣﺎﺩﺛﺔ ﺍﻹﺳﺮﺍﺀ ﻫﻮ‪١٥٥٦ = (٦٢١+٩٣٥) :‬ﺳـﻨﺔ‬
‫ﴰﺴّﻴﺔ‪ .‬ﻭﺍﳌﻔﺎﺟﺄﺓ ﻫﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﻫﻮ ﻋﺪﺩ ﻛﻠﻤﺎﺕ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ .‬ﺃﻣّـﺎ ﻋـﺪﺩ‬
‫ﺴﻨﲔ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻹﺳﺮﺍﺀ ﺣﱴ ﻬﻧﺎﻳﺔ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ‪ ١٤٤٤‬ﺳﻨﺔ ﻗﻤﺮﻳّـﺔ‪،‬‬
‫ﺍﻟ ّ‬
‫ﻭﻫﻮ‪ ،‬ﻛﻤﺎ ﻗﻠﻨﺎ‪ ١٩ ،‬ﺿﻌﻔﹰﺎ ﻟﻌﻤﺮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﺘﻮﻗﹼﻊ‪ .‬ﻭﻳُﻼ ِﺣﻆ ﺍﻟﻘـﺎﺭﺉ ﺃﻧّﻨـﺎ‬
‫ﺃﺣﺼﻴﻨﺎ ﻗﺒﻞ ﻋﺎﻡ ﺍﻹﺳﺮﺍﺀ ﺳﻨﲔ ﴰﺴﻴّﺔ‪ ،‬ﻭﺑﻌﺪﻩ ﺳﻨﲔ ﻗﻤﺮﻳّﺔ‪.‬‬
‫ﻭﺟﺪﻧﺎ ﺃ ﹼﻥ ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺗﻘﺎﺑﻞ ﺳﻨﺔ؛ ﻓﻌـﺪﺩ‬
‫ﻛﻠﻤﺎﺕ ﺍﻟﺴّﻮﺭﺓ ‪ -١٥٥٦ -‬ﻗﺎﺑﻞ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻣﻦ ﺳﻨﺔ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﺇﱃ ﺳﻨﺔ ﺍﻹﺳﺮﺍﺀ‪ .‬ﻭﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ ﻟﻔﻴﻔﺎ‪ ،‬ﰲ ﻧﺒﻮﺀﺓ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻗﺎﺑﻞ‬
‫ﺍﻟﻌﺎﻡ ‪١٤٤٣‬ﻫـ ﺍﳌﻮﺍﻓﻖ ‪٢٠٢٢‬ﻡ‪ .‬ﻭﺳﻨﺠﺪ ﻣﺼﺪﺍﻕ ﺫﻟﻚ ﰲ ﺃﻣﺜﻠﺔ ﺃﺧﺮﻯ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺑﻞ ﺇ ﹼﻥ ﻫﻨﺎﻙ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﰲ ﺳﻮﺭ ﻣﺘﻌﺪﺩﺓ ﺗﺆﻛﹼﺪ ﺻِـﺪِﻗّﻴﺔ ﻫـﺬﺍ‬

‫‪ ٤٥‬ﺃﻱ ﺯﻣﻦ ﺣﺎﺩﺛﺔ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﺯﻳﺎﺭﺓ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻤﺴﺠﺪ ﺍﻷﻗﺼﻰ‪.‬‬

‫‪٥٢‬‬
‫ﺍﳌﺴﻠﻚ ﺍﻟﺮﻳﺎﺿﻲّ‪ .‬ﻭﺇﻟﻴﻚ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ :‬ﺗﺒﺪﺃ ﻗﺼﺔ ﺍﻟﻜﻬـﻒ‬
‫ﻒ ﻭﺍﻟـ ّﺮﻗﻴﻢ‪ ."...‬ﹼﰒ ﻳﻜـﻮﻥ‬
‫ﺖ ﺃ ﹼﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬ ِ‬
‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﺃﻡ َﺣﺴﺒ َ‬
‫ﺍﻟﻜﻼﻡ ﻋﻦ ﻣﺪّﺓ ﻟﺒﺚ ﺍﻟﻔﺘﻴﺔ ﰲ ﺍﻵﻳﺔ )‪ " :(٢٥‬ﻭﻟﺒﺜﻮﺍ ﰲ ﻛﻬﻔﻬﻢ ﺛﻼﺙ ﻣﺎﺋـ ٍﺔ‬
‫ﲔ ﻭﺍﺯﺩﺍﺩﻭﺍ ﺗﺴﻌﺎ "‪ .‬ﻭﳝﻜﻦ ﺃﻥ ﻧﻘﻮﻝ ﺑﻠﻐﺔ ﺍﻷﺭﻗﺎﻡ‪" :‬ﻭﻟﺒﺜﻮﺍ ﰲ ﻛﻬﻔﻬـﻢ‬
‫ﺳﻨ َ‬
‫‪ ." ٣٠٩‬ﻋﻠﻰ ﺿﻮﺀ ﺫﻟﻚ ﻧﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺑﺪﺃﻧﺎ ﺍﻟﻌ ّﺪ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺼّﺔ‪ " :‬ﺃﻡ ﺣﺴﺒﺖ‬
‫ﺃ ﹼﻥ‪ "...‬ﻓﺴﻨﺠﺪ ﺃ ﹼﻥ ﺗﺮﺗﻴﺐ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗـﺄﰐ ﺑﻌـﺪ ﻋﺒـﺎﺭﺓ‪ " :‬ﻭﻟﺒﺜـﻮﺍ ﰲ‬
‫ﻛﻬﻔﻬﻢ‪ "...‬ﻫﻮ )‪ ،(٣٠٩‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃ ﹼﻥ ﻛﻞ ﻛﻠﻤﺔ ﻗﺎﺑﻠﺖ ﺳﻨﺔ‪ .‬ﰲ ﺍﳌﻘﺎﺑـﻞ‬
‫ﻻﺣﻈﻨﺎ ﺳﺎﺑﻘﹰﺎ ﺃ ﹼﻥ ﻛﻞ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﺳﻮﺭﺓ ﺳﺒﺄ ﻗﺎﺑﻠﺖ ﺳﻨﺔ‪.‬‬

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 ‫‪٦٢١‬ﻡ‬
‫ﻱ‬
‫ﺍﻟﺸﻤﺴ ّﻲ ﻭ ﺍﻟﻘﻤﺮ ّ‬

‫ﻋﻨﺪﻣﺎ ﺗﺪﻭﺭ ﺍﻷﺭﺽ ﺣﻮﻝ ﺍﻟﺸﻤﺲ ﺩﻭﺭﺓ ﻭﺍﺣﺪﺓ ﺗﻜﻮﻥ ﻗﺪ ﺩﺍﺭﺕ ﺣﻮﻝ‬
‫ﻧﻔﺴﻬﺎ ‪ ٣٦٥‬ﻣﺮﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻘﻤﺮ ﻋﻨﺪﻫﺎ ﻗﺪ ﺩﺍﺭ ﺣـﻮﻝ ﺍﻷﺭﺽ ‪ ١٢‬ﻣـﺮﺓ‪.‬‬
‫ﻭﺍﻟﻼﻓﺖ ﺃ ﹼﻥ ﻛﻠﻤﺔ ﻳﻮﻡ ﻣﻔﺮﺩﺓ ﻭﺭﺩﺕ ﰲ ﺍﻟﻘﺮﺍﻥ ﺍﻟﻜﺮﱘ ‪ ٣٦٥‬ﻣﺮﺓ‪ ،‬ﻭﺃ ﹼﻥ ﻛﻠﻤﺔ‬
‫ﺷﻬﺮ ﻣﻔﺮﺩﺓ ﻭﺭﺩﺕ ‪ ١٢‬ﻣﺮﺓ‪ .‬ﻳﺒﻘﻲ ﺃﻥ ﻧﺴﺄﻝ‪ :‬ﻛﻢ ﻣﺮﺓ ﻭﺭﺩﺕ ﻛﻠﻤﺔ ﺳـﻨﺔ؟‬
‫ﻭﺣﱴ ﻧﻌﺮﻑ ﺍﳉﻮﺍﺏ‪ ،‬ﻻﺑ ّﺪ ﻣﻦ ﺍﻹﳌﺎﻡ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻔﻠﻜﻴّﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﻗﻠﻨﺎ ﺇﻧّﻪ ﻋﻨﺪﻣﺎ ﺗﻌﻮﺩ ﺍﻷﺭﺽ ﺇﱃ ﺍﻟﻨﻘﻄﺔ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﻛﺎﻧﺖ ﻓﻴﻬﺎ ﻭﳌـ ّﺮﺓ‬
‫ﻭﺍﺣﺪﺓ ﺗﻜﻮﻥ ﻗﺪ ﺩﺍﺭﺕ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ‪ ٣٦٥‬ﻣﺮﺓ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﻘﻤﺮ ﻋﻨﺪﻫﺎ ﻗﺪ ﺩﺍﺭ‬
‫ﺣﻮﻝ ﺍﻷﺭﺽ ‪ ١٢‬ﻣﺮﺓ‪ .‬ﻭﻟﻜﻦ ﺣﱴ ﻳﻌﻮﺩ ﺍﻟﻘﻤﺮ ﻭﺍﻷﺭﺽ ﻣﻌﺎ ﺇﱃ ﺍﻹﺣﺪﺍﺛﻴّـﺔ‬
‫ﻧﻔﺴﻬﺎ ﻓﻼ ﺑ ّﺪ ﺃﻥ ﺗﺪﻭﺭ ﺍﻷﺭﺽ ﺣﻮﻝ ﺍﻟﺸﻤﺲ ‪ ١٩‬ﻣﺮّﺓ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﻓﻠﻜﻴﹰﺎ ﺃ ﹼﻥ‬
‫ﺍﻷﺭﺽ ﻭﺍﻟﻘﻤﺮ ﻳﻌﻮﺩﺍﻥ ﻣﻌﹰﺎ ﺇﱃ ﺍﻹﺣﺪﺍﺛﻴّﺔ ﻧﻔﺴﻬﺎ ﻛﻞ ‪ ١٩‬ﺳﻨﺔ ﻣﺮّﺓ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺈ ﹼﻥ‬
‫ﺍﻟﻌﺪﺩ ‪ُ ١٩‬ﻳﺴﺘﺨﺪﻡ ﻋﻨﺪ ﺍﻟﻔﻠﻜﻴﲔ ﰲ ﺍﳌﻌﺎﺩﻻﺕ ﺍﻟﱵ ﺗﺒﻴّﻦ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺴّـﻨﺔ‬
‫ﺍﻟﺸﻤﺴﻴّﺔ ﻭﺍﻟﻘﻤﺮﻳّﺔ‪.‬‬

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‫ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﺳﻠﻒ‪ ،‬ﻭﻷ ﹼﻥ ﻫﻨﺎﻙ ﺃﻛﺜﺮ ﻣﻦ ﺩﻭﺭﺓ ﻷﻛﺜﺮ ﻣﻦ ُﺟﺮﻡ‪ ،‬ﻓﻘﺪ ﻗﻤﻨـﺎ‬
‫ﺑﺈﺣﺼﺎﺀ ﻛﻠﻤﺎﺕ‪) :‬ﺳﻨﺔ ﻭﺳﻨﲔ(‪ ،‬ﺃﻱ ﺍﳌﻔﺮﺩ ﻭﺍﳉﻤﻊ‪ ،٤٦‬ﻓﻮﺟـﺪﻧﺎ ﺃ ﹼﻥ ﻛﻠﻤـﺔ‬
‫)ﺳﻨﺔ( ﻗﺪ ﺗﻜﺮﺭﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ‪ ٧‬ﻣﺮّﺍﺕ‪ ،‬ﻭﻛﻠﻤﺔ )ﺳﻨﲔ( ﺗﻜﺮﺭﺕ ‪١٢‬‬
‫ﻣﺮّﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﺍﺠﻤﻟﻤﻮﻉ‪ ٤٧١٩ = (١٢+٧) :‬ﻭﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺎﻟ ﹼﺬﻛﺮ ﺃﻥ ﻛﻞ‬
‫‪ ١٩‬ﺳﻨﺔ ﻗﻤﺮﻳﺔ ﻓﻴﻬﺎ ‪ ٧‬ﺳﻨﻮﺍﺕ ﻛﺒﻴﺴﺔ ‪ ٣٥٥‬ﻳﻮﻣﺎﹰ‪ ،‬ﻭ ‪ ١٢‬ﺳﻨﺔ ﺑﺴﻴﻄﺔ ‪٣٥٤‬‬
‫ﻳﻮﻣﹰﺎ‪.‬‬
‫ﺇﺫﺍ ﹼﰎ ﲢﻮﻳﻞ ﺍﻟﻌﺎﻡ ‪٦٢١‬ﻡ ‪ -‬ﻭﻫﻮ ﻋﺎﻡ ﺍﻹﺳﺮﺍﺀ ‪ -‬ﺇﱃ ﺳﻨﻮﺍﺕ ﻗﻤﺮﻳﺔ‪،‬‬
‫ﻓﺴﻴﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ‪:‬‬
‫‪٤٨‬‬
‫)‪ ٦٤٠,٠٥ = (٣٥٤,٣٦٧) ÷ (٣٦٥,٢٤٢٢×٦٢١‬ﺳــﻨﺔ ﻗﻤﺮﻳــﺔ‪،‬‬
‫ﻭﻋﻠﻴﻪ ﻓﺈ ﹼﻥ ﺍﻟﻔﺎﺭﻕ ﻫﻮ‪ ١٩ = (٦٢١ -٦٤٠) :‬ﻭﲟﺎ ﺃﻥ ﺍﻟﻌﺪﺩ ‪ ١٩‬ﻳﺸﲑ ﻓﻠﻜﻴﹰﺎ‬
‫ﺇﱃ ﺍﻟﺘﻘﺎﺀ ﺍﻟﺸﻤﺴﻲ ﺑﺎﻟﻘﻤﺮﻱ‪ ،‬ﻓﺎﻧﻪ ﻳﺼ ّﺢ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌﺎﻡ ‪٦٢١‬ﻡ ﺭﻣـﺰﹰﺍ ﻟﻠﺘﻘـﺎﺀ‬
‫ﺍﻟﺸﻤﺴﻲ ﺑﺎﻟﻘﻤﺮﻱ ﺃﻳﻀﹰﺎ‪ .‬ﻟﺬﻟﻚ ﺳﻴﺠﺪ ﺍﻟﻘﺎﺭﺉ ﺃﻧﻨﺎ ﻧﺘﻌﺎﻣﻞ ﻗﺒﻞ ﻋﺎﻡ ‪٦٢١‬ﻡ ‪-‬‬
‫ﻭﺍﻟﺬﻱ ﻫﻮ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﻌﺎﻡ ‪ -‬ﺑﺎﻟﺴﻨﺔ ﺍﻟﺸﻤﺴﻴﺔ‪ ،‬ﻭﺑﻌﺪﻩ ﺳـﻨﺘﻌﺎﻣﻞ ﺑﺎﻟﺴـﻨﺔ‬
‫ﺍﻟﻘﻤﺮّﻳﺔ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﺘﻤﻴّﺰ ﻣﺮﺣﻠﺔ ﻣﺎ ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﻹﺳﻼﻡ ﻋﻤّﺎ ﻗﺒﻠﻬﺎ‪ .‬ﻭﻏﲏ ﻋـﻦ‬
‫ﺴﻨﺔ ﺍﳌﻴﻼﺩّﻳﺔ ﻫﻲ ﴰﺴّﻴﺔ‪ ،‬ﻭﺃ ﹼﻥ ﺍﻟﺴﻨﺔ ﺍﳍﺠﺮﻳﺔ ﻫﻲ ﻗﻤﺮّﻳﺔ‪.‬‬
‫ﺍﻟﺒﻴﺎﻥ ﺃ ﹼﻥ ﺍﻟ ّ‬

‫‪ ٤٦‬ﱂ ﺗﺮﺩ ﻛﻠﻤﺔ )ﺳﻨﺔ( ﻣﺜﻨّﺎﺓ‪..‬‬

‫‪ ٤٧‬ﻧﻼﺣﻆ ﻫﻨﺎ ﺃ ﹼﻥ ﺍﻷﺭﺽ ﻗﺪ ﺩﺍﺭﺕ ﺃﻛﺜﺮ ﻣﻦ ﺩﻭﺭﺓ‪ ،‬ﻟﺬﺍ ﻓﺈﻧﻨﺎ ﳓﺼﻲ ﺍﳌﻔﺮﺩ ﻭﺍﳉﻤﻊ‪ ،‬ﺃﻱ‪) :‬ﺳﻨﺔ ﻭﺳﻨﲔ(‪.‬‬
‫‪ ٤٨‬ﺍﻟﻜﺴﺮ‪ (،٠٥) :‬ﺟﺎﺀ ﻧﺘﻴﺠﺔ ﻻﻋﺘﺒﺎﺭ ﺃ ﹼﻥ ﺍﻟﻌﺎﻡ ‪ ٦٢١‬ﻛﺎﻣﻼﹼ‪ ،‬ﺃﻱ ﺣﱴ ﺗﺎﺭﻳﺦ ‪ ٣٠‬ﺫﻭﺍﳊﺠّﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﻳﺼﺎﺩﻑ ﺍﻟﻔﺮﻕ‬
‫‪ ١٩‬ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﻌﺎﻡ ‪٦٢١‬ﻡ‪.‬‬

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 ‫ﺍﻟﺘﺎﺭﻳﺦ ﰲ ﻣﻌﺎﺩﻟﺔ‬

‫ﺃﻋﻠﻦ ﺍﻟﻴﻬﻮﺩ ﻋﻦ ﺇﻗﺎﻣﺔ ﺩﻭﻟﺘﻬﻢ ﰲ ﻓﻠﺴﻄﲔ ﺑﺘـﺎﺭﻳﺦ ‪١٩٤٨/٥/١٥‬ﻡ‪،‬‬

‫ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﺘﱪ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻫﻮ ﺗﺎﺭﻳﺦ ﻗﻴﺎﻡ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻷﻬﻧـﺎ ﱂ‬
‫ﺗﻘﻢ ﻋﻨﺪﻫﺎ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﺍﻟﻌﱪﺓ ﺑﺎﻟﻮﺟﻮﺩ ﺍﻟﻮﺍﻗﻌﻲّ ﻋﻠﻰ ﺍﻷﺭﺽ‪ .‬ﺑﻌﺪ ﻫﺬﺍ ﺍﻹﻋﻼﻥ‬
‫ﺩﺧﻠﺖ ﺍﳉﻴﻮﺵ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺣﺮﺏ ﻣﻊ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﺣﱴ ﺃﺻﺪﺭﺕ ﺍﻷﻣـﻢ ﺍﳌﺘﺤـﺪﺓ‬
‫ﻗﺮﺍﺭﹰﺍ ﺑﻮﻗﻒ ﺇﻃﻼﻕ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻓﻘﺖ ﻋﻠﻴﻪ ﺟﺎﻣﻌـﺔ ﺍﻟـ ّﺪﻭﻝ ﺍﻟﻌﺮﺑﻴـﺔ ﺑﺘـﺎﺭﻳﺦ‬
‫‪١٩٤٨/٦/١٠‬ﻡ‪ ،٤٩‬ﻓﻴﻤﺎ ﲰﻲ‪) :‬ﺍﳍﺪﻧﺔ ﺍﻷﻭﱃ(‪ ،‬ﻭﻫﻮ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻔﻌﻠﻲ ﻟﺒﺪﺍﻳـﺔ‬
‫ﻗﻴﺎﻡ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﺑﻌﺪ ﺃﺭﺑﻌﺔ ﺃﺳﺎﺑﻴﻊ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺛﺎﺭ ﺍﻟﻘﺘﺎﻝ ﻣﺮﺓ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﺃﺻﺪﺭﺕ ﺍﻷﻣﻢ ﺍﳌﺘﺤﺪﺓ ﻗﺮﺍﺭﹰﺍ ﺑﻮﻗﻒ ﺇﻃﻼﻕ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﺍﻓﻘﺖ ﻋﻠﻴﻪ ﺟﺎﻣﻌﺔ ﺍﻟﺪﻭﻝ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﺑﺘﺎﺭﻳﺦ ‪١٩٤٨/٧/١٨‬ﻡ ﻓﻴﻤﺎ ﲰﻲ )ﺍﳍﺪﻧﺔ ﺍﻟﺜﺎﻧﻴﺔ(‪ ،‬ﻭﺑﺬﻟﻚ ﺍﻛﺘﻤﻞ ﻗﻴﺎﻡ‬
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‫ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪.‬‬

‫‪ ٦|١٠ ٤٩‬ﻫﻮ ﺃﻳﻀﹰﺎ ﺗﺎﺭﻳﺦ ﺍﻧﺘﻬﺎﺀ ﺣﺮﺏ ﺍﻷﻳﺎﻡ ﺍﻟﺴﺘﺔ ﻋﺎﻡ ‪١٩٦٧‬ﻡ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻣﻦ ﺍﳍﺪﻧﺔ ﺍﻷﻭﱃ ﻋﺎﻡ‬
‫‪١٩٤٨‬ﻡ ﺇﱃ ﻫﺪﻧﺔ ‪١٩٦٧‬ﻡ ﻫﻮ )‪ (١٩‬ﺳﻨﺔ ﴰﺴﻴﺔ ﲤﺎﻣﹰﺎ‪.‬‬
‫‪ ٥٠‬ﻭﻳُﻠﺤﻆ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻷﻳﺎﻡ ﻣﻦ ﺍﳍﺪﻧﺔ ﺍﻷﻭﱃ ﺇﱃ ﺍﳍﺪﻧﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ ‪ ٣٨‬ﻳﻮﻣﺎ‪ ،‬ﺃﻱ )‪ .(٢×١٩‬ﻭﻳُﻠﺤﻆ ﺃﻳﻀـﹰﺎ ﺃﻥ ﳎﻤـﻮﻉ‬
‫ﺃﺭﻗﺎﻡ ﺗﺎﺭﻳﺦ ﺍﳍﺪﻧﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪١٩٤٨/٧/١٨‬ﻡ ﻫﻮ ﺃﻳﻀﹰﺎ ‪٣٨‬‬

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‫ﺑﻌﺪ ﺍﻋﺘﻤـﺎﺩ ﺍﻟـﺮﺍﺟﺢ ﰲ ﺗـﺎﺭﻳﺦ ﺍﻹﺳـﺮﺍﺀ‪ ٥١‬ﺗـﺒﲔ ﻟﻨـﺎ ﺃﻧّـﻪ‬
‫ﺗﺎﺭﻳﺦ‪٦٢١/١٠/١٠‬ﻡ ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﺃﺻﺒﺤﺖ ﺍﳌﻌﺎﺩﻟﺔ‪:‬‬

‫‪٢٠٢٢‬ﻡ‬ ‫‪١٩٤٨‬ﻡ‬ ‫‪ ٦٢١‬ﻡ‬ ‫‪ ٩٣٥‬ﻕ‪ .‬ﻡ‬

‫_______________________________________‬
‫‪٣ /٥‬‬ ‫‪٦/١٠‬‬ ‫‪١٠/١٠‬‬ ‫‪١٠/١٠‬‬

‫ﻋﺮﻓﻨﺎ ﺃ ﹼﻥ ﺍﻟﺒﺪﺍﻳﺔ ﺍﻟﻌﻤﻠّﻴﺔ ﻟﻘﻴﺎﻡ ﺇﺳﺮﺍﺋﻴﻞ ﻫﻲ ﺍﳍﺪﻧـﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺫﻟـﻚ‬

‫ﺑﺘﺎﺭﻳﺦ ‪١٩٤٨/٦/١٠‬ﻡ‪ .‬ﻭﺇﺫﺍ ﺃﺿﻔﻨﺎ ‪ ٧٦‬ﺳﻨﺔ ﻗﻤﺮﻳﺔ ﻛﺎﻣﻠﺔ ﻓﺴﻴﻜﻮﻥ ﺍﻛﺘﻤﺎﳍﺎ‬
‫ﺑﺘﺎﺭﻳﺦ ‪٢٠٢٢/٣/٥‬ﻡ‪ .‬ﻭﲟﺎ ﺃﻧﻨﺎ ﻻ ﻧﺪﺭﻱ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻟـ ‪ ١٥٥٦‬ﺳﻨﺔ ﺗﺰﻳﺪ‬
‫ﺴﻼﻡ ﻛﺎﻧـﺖ‬ ‫ﺃﺷﻬﺮﹰﺍ ﺃﻭ ﺗﻨﻘﺺ‪ ،‬ﻓﻼ ﻣﻨﺎﺹ ﻣﻦ ﺍﻋﺘﺒﺎﺭ ﺃ ﹼﻥ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟ ّ‬
‫ﺑﺘﺎﺭﻳﺦ ‪٩٣٥/١٠/١٠‬ﻕ‪.‬ﻡ‪.‬‬
‫ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻹﻓﺴﺎﺩ ﺍﻷﻭﻝ‪ ،‬ﻭﺣﱴ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻫﻮ‪+ ٩٣٥) :‬‬
‫ـﺮﺍﺀ‪ ،‬ﺃﻱ‬
‫ـﻦ ﺍﻹﺳـ‬
‫ﺴـﻨﲔ ﻣـ‬
‫ـﺪﺩ ﺍﻟ ّ‬ ‫‪ ١٥٥٦ = (٦٢١‬ﺳـﻨﺔ ﴰﺴـ‬
‫ـﻴﺔ‪ .‬ﻭﻋـ‬
‫‪٦٢١/١٠/١٠‬ﻡ‪ ،‬ﻭﺣﱴ ﺯﻭﺍﻝ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜـﺎﱐ‪ ،‬ﺃﻱ ‪٢٠٢٢/٣/٥‬ﻡ‪ ،‬ﻫـﻮ‪:‬‬
‫)‪ (١٤٠٠,٤‬ﺳﻨﺔ ﴰﺴﻴﺔ‪ ،‬ﻓﻜﻢ ﺗﺰﻳﺪ ﺍﻟﻔﺘﺮﺓ ﺍﻟﱵ ﻗﺒﻞ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻋﻦ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺃﻱ‬
‫ﻣﺎ ﺑﻌﺪ ﺍﻹﺳﺮﺍﺀ ؟ ﺇﻧّﻬﺎ‪ ١٥٥,٦ = (١٤٠٠,٤-١٥٥٦ ) :‬ﺳﻨﺔ‪ .‬ﻓﻤﺎ ﻫـﻮ‬
‫ﻫﺬﺍ ﺍﻟﻌﺪﺩ؟‬

‫‪ ٥١‬ﺍﻋﺘﻤﺪﻧﺎ ﺗﺮﺟﻴﺢ ﺍﻷﺳﺘﺎﺫ )ﳏﻤﺪ ﺃﺑﻮ ﺷﻬﺒﺔ( ﰲ ﻛﺘﺎﺑﻪ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﰒ ﻗﻤﻨﺎ ﺑﺘﺤﻮﻳﻞ ﺍﻟﻘﻤﺮﻱ ﺇﱃ ﴰﺴﻲ ﻓﻜﺎﻥ‬
‫)‪ .(١٠|١٠‬ﻭﻛﺎﻧﺖ ﺍﳌﻔﺎﺟﺄﺓ ﺃﻥ ﻫﺬﺍ ﻫﻮ ﻳﻮﻡ )ﺍﻟﻜﻔﺎﺭﺓ( ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻪ ﰲ ﺍﻹﺻﺤﺎﺡ )‪ (٢٣‬ﻣﻦ ﺳﻔﺮ ﺍﻟﻼﻭﻳﲔ‪.‬‬

‫‪٥٧‬‬
‫ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻹﻓﺴﺎﺩ ﺍﻷﻭﻝ‪ ،‬ﺇﱃ ﻬﻧﺎﻳﺔ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ‪ ،‬ﻫـﻮ‪:‬‬
‫)‪ .٢٩٥٦,٤ = (١٤٠٠,٤+١٥٥٦‬ﻭﺇﺫﺍ ﻗﺴﻤﻨﺎ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻋﻠـﻰ )‪،(١٩‬‬
‫ﻳﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ‪.١٥٥,٦ = (١٩÷٢٩٥٦,٤) :‬‬
‫ﻭﲟﺎ ﺃ ﹼﻥ ﺍﻟﻌﺪﺩ ‪ ١٩‬ﻫﻮ )‪ (٩+١٠‬ﻓﺈ ﹼﻥ‪١٥٥٦ = (١٠×١٥٥,٦) :‬‬
‫ﻭﻫﻮ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻹﻓﺴﺎﺩ ﺍﻷﻭﻝ ﺇﱃ ﻋﺎﻡ ﺍﻹﺳﺮﺍﺀ‪ .‬ﺃﻣّﺎ ﻋﺪﺩ ﺍﻟﺴـﻨﲔ‬
‫ﻣﻦ ﺍﻹﺳﺮﺍﺀ ﺇﱃ ﻬﻧﺎﻳﺔ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺈﻧّـﻪ‪.١٤٠٠,٤ = (٩ × ١٥٥,٦) :‬‬
‫ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺮﺗﲔ ‪ ١٩‬ﺟﺰﺀﹰﺍ؛ ﻋﺸﺮﺓ ﻣﻨﻬﺎ ﺍﻧﻘﻀﺖ ﻗﺒﻞ ﺍﻹﺳـﺮﺍﺀ‪،‬‬
‫ﻭﺗﺴﻌﺔ ﺗﺄﰐ ﺑﻌﺪ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﻭﺣﺪﺓ ﺍﻟﺒﻨﺎﺀ ﻫﻨﺎ ﻫﻲ ‪ ،١٥٥,٦‬ﺃﻱ ﺍﻟﻔﺮﻕ ﺍﻟﺰﻣﲏ‬
‫ﺑﲔ ﺍﻟﻔﺘﺮﺗﲔ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺗﺴﺎﻫﻢ ﰲ ﺗﺮﺟﻴﺢ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ‬
‫ﺴﻼﻡ ﺳﻨﺔ ‪٩٣٥‬ﻕ‪.‬ﻡ‪.‬‬ ‫ﻋﻠﻴﻪ ﺍﻟ ّ‬

‫‪٥٨‬‬
 ‫‪َ ١٩‬ﻣ ِﻠﻜﹰﺎ‬

‫ﺴﻼﻡ ﻋﺎﻡ ‪ ٩٣٥‬ﻕ‪.‬ﻡ ﺍﻧﺸﻘﹼﺖ ﺍﻟﺪﻭﻟـﺔ ﺇﱃ‬

‫ﻋﻨﺪﻣﺎ ﺗﻮﰲ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟ ّ‬
‫ﻗﺴﻤﲔ؛ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻭ َﺩ ّﻣﺮﻫﺎ ﺍﻷﺷﻮﺭﻳّﻮﻥ ﻋﺎﻡ ‪ ٧٢٢‬ﻕ‪.‬ﻡ‪ ،‬ﻭﻳﻬﻮﺫﺍ‬
‫ﰲ ﺍﳉﻨﻮﺏ‪ ،‬ﻭﺩَﻣّﺮﻫﺎ ﺍﻟﺒﺎﺑﻠﻴّﻮﻥ ﻋﺎﻡ ‪ ٥٨٦‬ﻕ‪.‬ﻡ‪ .‬ﻭﺑﺬﻟﻚ ﺗﻜﻮﻥ ﻳﻬـﻮﺫﺍ ﻗـﺪ‬
‫ُﻋ ّﻤﺮﺕ )‪ (١٣٦‬ﺳﻨﺔ ﺃﻛﺜﺮ ﻣﻦ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻋﻠﻰ ﺍﻟ ﱡﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﳒﺪ ﺃ ﹼﻥ ﻋﺪﺩ‬
‫ﺍﳌﻠﻮﻙ ﺍﻟﺬﻳﻦ ﺗﻌﺎﻗﺒﻮﺍ ﻋﻠﻰ ﺣﻜﻢ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺪﻭﻟﺘﲔ ﻫﻮ )‪ (١٩‬ﻣﻠﻜـﹰﺎ‪.‬‬
‫ﱵ ﰲ ﻛﺘﺎﺑﻪ‪) :‬ﺗﺎﺭﻳﺦ ﺳﻮﺭﻳﺎ ﻭﻟﺒﻨﺎﻥ ﻭﻓﻠﺴﻄﲔ(‪ " :‬ﺇﻥ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻳﻘﻮﻝ ﻓﻴﻠﻴﺐ ِﺣ ّ‬
‫ﻋﻨﺪﻣﺎ ﻓﻨﻴﺖ ﻛﺎﻥ ﻗﺪ ﺗﻌﺎﻗﺐ ﻋﻠﻰ ﻋﺮﺷﻬﺎ ‪ ١٩‬ﻣﻠﻜﺎﹰ "‪ .‬ﰒ ﻳﻘﻮﻝ‪ " :‬ﺇ ﹼﻥ ﻳﻬﻮﺫﺍ‬
‫ﻛﺬﻟﻚ ﺗﻌﺎﻗﺐ ﻋﻠﻰ ﻋﺮﺷﻬﺎ ‪ ١٩‬ﻣﻠﻜﺎﹰ " ‪ ،٥٢‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻻﻓـﺖ ﻟﻠﻨﻈـﺮ؛ ﻷ ﹼﻥ‬
‫ﺇﺳﺮﺍﺋﻴﻞ!!‬ ‫ﺩﻭﻟﺔ ﻳﻬﻮﺫﺍ‪ ،‬ﻛﻤﺎ ﻗﻠﻨﺎ‪ُ ،‬ﻋ ّﻤﺮﺕ ‪ ١٣٦‬ﺳﻨﺔ ﺃﻛﺜﺮ ﻣﻦ ﺩﻭﻟﺔ‬
‫‪٢٠٢٢‬ﻡ‬ ‫‪١‬ﻡ‬ ‫‪٥٨٦‬‬ ‫‪٩٣٥‬ﻕ‪.‬ﻡ‬
‫*______*______*_________*_________________________*‬
‫‪٧٢٢‬‬

‫‪ ٥٢‬ﺗﺎﺭﻳﺦ ﺳﻮﺭﻳﺎ ﻭﻟﺒﻨﺎﻥ ﻭﻓﻠﺴﻄﲔ‪ ،‬ﺩ‪ .‬ﻓﻴﻠﻴﺐ ﺣﱵ‪ ،‬ﺗﺮﲨﺔ ﺩ‪ .‬ﺟﻮﺭﺝ ﺣﺪﺍﺩ‪ .‬ﺩﺍﺭ ﺍﻟﺜﻘﺎﻓﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻁ‪ ٣‬ﺝ‪ ،١‬ﺹ‪،٢٠٨‬‬
‫‪.٢١٥‬‬

‫‪٥٩‬‬
‫‪٥٨٦‬ﻕ‪.‬ﻡ ﻫﻮ ﺗﺎﺭﻳﺦ ﺩﻣﺎﺭ ﺩﻭﻟﺔ ﻳﻬﻮﺫﺍ‪ ،‬ﻭﻫﻮ ﺗﺎﺭﻳﺦ ﻬﻧﺎﻳﺔ ﺍﻹﻓﺴـﺎﺩ‬
‫ﺍﻷﻭﻝ‪ .‬ﺃﻣﺎ ﺯﻭﺍﻝ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ ﺍﳌﺘﻮﻗﹼﻊ ﻓﻬـﻮ ‪٢٠٢٢‬ﻡ‪ .‬ﻭﻋﻠﻴـﻪ‪+٥٨٦) :‬‬
‫‪ ٢٦٠٨ = (٢٠٢٢‬ﺳﻨﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﻠﻄﻴﻒ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﳌﺪﺓ ﺗﺸﻜﹼﻞ ‪ ١٩‬ﺿـﻌﻔﹰﺎ‬
‫ﻟﻠﻔﺘﺮﺓ ﺍﻟﺰﻣﻨﻴﺔ ﻣﻦ ﺯﻭﺍﻝ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺇﱃ ﺯﻭﺍﻝ ﺩﻭﻟﺔ ﻳﻬﻮﺫﺍ‪ ٥٣.‬ﻭﻗﺪ ﺫﻛـﺮ‬
‫ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﺃ ﹼﻥ ﻬﻧﺎﻳﺔ ﺩﻭﻟﺔ ﻳﻬﻮﺫﺍ ﻛﺎﻧﺖ ﰲ ﺍﻟﺴﻨﺔ ‪ ١٩‬ﻟﻠﻤﻠﻚ ﻧﺒﻮﺧﺬ ﻧﺼﺮ‪.٥٤‬‬
‫ﻭﻧﻼﺣﻆ ﺃ ﹼﻥ ﺍﻟﻌﺎﻡ ‪٧٢٢‬ﻕ‪.‬ﻡ ﺍﻟﺬﻱ ُﺩﻣّﺮﺕ ﻓﻴﻪ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻫﻮ ﻋﺪﺩ‬
‫ﻣﻦ ﻣﻀﺎﻋﻔﺎﺕ ‪ ١٩‬ﺃﻱ‪ .(٣٨×١٩ ) :‬ﻭﺇﺫﺍ ﺿﺎﻋﻔﻨﺎ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﳒﺪ ﺃﻧﻪ‪:‬‬
‫)‪ ،١٤٤٤ = ( ٢× ٧٢٢‬ﻭﻫﺬﺍ ﻫﻮ ﻋﺪﺩ ﺍﻟ ّ‬
‫ﺴﻨﲔ ﺍﻟﻘﻤﺮّﻳﺔ ﻣﻦ ﺳﻨﺔ ﺍﻹﺳﺮﺍﺀ‪،‬‬
‫ﻭﺣﱴ ﺍﻟﻌﺎﻡ ‪٢٠٢٢‬ﻡ‪ .‬ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﺍﳌﻀﺎﻋﻒ ‪ ١٩‬ﻟﻠﻌﺪﺩ ‪ ،٧٦‬ﻭﺍﻟﺬﻱ ﻫﻮ ﻋﻤﺮ‬
‫ﺴﻨﲔ ﺍﻟﻘﻤﺮﻳّﺔ‪.‬‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﺘﻮﻗﹼﻊ ﺑﺎﻟ ّ‬

‫‪١٩،١٧ = (١٣٦ ÷ ٢٦٠٨) ٥٣‬‬

‫‪ ٥٤‬ﺳﻔﺮ ﺍﳌﻠﻮﻙ ﺍﻟﺜﺎﱐ‪ ،‬ﺍﻹﺻﺤﺎﺡ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ ..." :‬ﻭﰲ ﺍﻟﺸﻬﺮ ﺍﳋﺎﻣﺲ ﻣﻦ ﺳﺎﺑﻊ ﺍﻟﺸﻬﺮ ﻭﻫﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﻋﺸﺮﺓ ﻟﻠﻤﻠﻚ ﻧﺒﻮﺧﺬﻧﺼﺮ‪ "...‬ﻭﻛﺬﻟﻚ ﺳﻔﺮ ﺃﺭﻣﻴﺎ ﺍﻹﺻﺤﺎﺡ ‪" :٥٢‬ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻌﺎﺷﺮ‪."..‬ﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺍﻻﺧﺘﻼﻑ ﺑﲔ‬
‫ﺍﻟﺴّﻔﺮﻳﻦ ﰲ ﲢﺪﻳﺪ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺍﳌﺸﻬﻮﺭ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﺃ ﹼﻥ ﺇﺣﻴﺎﺀ ﻫﺬﻩ ﺍﻟﺬﻛﺮﻯ ﻳﻜﻮﻥ ﺑﺘﺎﺭﻳﺦ ‪٨‬ﻭ‪ ٩‬ﺁﺏ‪ .‬ﻭﺍﻟﺸﻬﺮ ﺍﳋﺎﻣﺲ ﰲ‬
‫ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻳﻘﺼﺪ ﺑﻪ ﺍﻟﺜﺎﻣﻦ ﻣﻴﻼﺩﻱ‪ .‬ﻭﺍﳌﻠﺤﻮﻅ ﻫﻨﺎ ﺃ ﹼﻥ ﳎﻤﻮﻉ ﺃﺭﻗﺎﻡ ‪ ٥٨٦‬ﻫﻮ ‪.١٩‬‬

‫‪٦٠‬‬
 ‫ﺍﻟﻌﺪﺩ ‪ ٧٦‬ﻭﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬

‫ﺗﻨﺘﻬﻲ ﻛﻞ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺑﻜﻠﻤﺔ ﻭﺗﺴـﻤﻰ )ﻓﺎﺻِـﻠﺔ(‬

‫ﻣﺜﻞ‪) :‬ﻭﻛﻴﻼﹰ‪ ،‬ﺷﻜﻮﺭﺍﹰ‪ ،‬ﻧﻔﲑﺍﹰ‪ ،‬ﻟﻔﻴﻔﺎﹰ‪ ...‬ﺍﱁ( ﺃﻱ ﺃﻥ ﻫﻨﺎﻙ )‪ (١١١‬ﻓﺎﺻـﻠﺔ‪.‬‬
‫‪٥٥‬‬
‫ﻭﻋﻨﺪﻣﺎ ﳓﺬﻑ ﺍﻟﻔﻮﺍﺻﻞ ﺍﳌﺘﻜﺮﺭﺓ‪ ،‬ﳒﺪ ﺃ ﹼﻥ ﻋﺪﺩﺍﻟﻔﻮﺍﺻﻞ ﻫﻮ ‪ ٧٦‬ﻓﺎﺻـﻠﺔ‪،‬‬
‫ﻭﻻ ﻧﻨﺴﻰ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻳﺸﲑ ﺇﱃ ﻋﻤﺮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﺘﻮﻗﹼﻊ ﺑﺎﻟﺴﻨﲔ ﺍﻟﻘﻤﺮﻳّﺔ‪ ،‬ﻭﻗﺪ‬
‫ﻋﺮﻓﻨﺎ ﺳﺎﺑﻘﹰﺎ ﺃ ﹼﻥ ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺗﻘﺎﺑﻞ ﺳﻨﺔ‪ .‬ﻭﺍﻟﻼﻓـﺖ‬
‫ﺃﻳﻀﹰﺎ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻓﻘﻂ )‪ (٤‬ﺁﻳﺎﺕ ﻋﺪﺩ ﻛﻠﻤﺎﺕ ﻛـ ٍّﻞ ﻣﻨـﻬﺎ‬
‫)‪ (١٩‬ﻛﻠﻤﺔ‪ .‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﺍﺠﻤﻟﻤﻮﻉ‪٧٦ = (٤×١٩) :‬‬
‫ﺍﻵﻳﺔ ‪ ٧٦‬ﻭﺍﳉﺬﺭ ﻓﺰﺯ‬
‫ﳜﻄﺮ ﺑﺎﻟﺒﺎﻝ ﻫﻨﺎ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻵﻳﺔ ‪ ٧٦‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ .‬ﻭﺇﻟﻴـﻚ‬
‫ﺽ ِﻟﻴُﺨﺮﺟﻮ َﻙ ﻣﻨـﻬﺎ‬
‫ﻧﺺ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ " :‬ﻭﺇ ﹾﻥ ﻛﹶﺎﺩُﻭﺍ ﹶﻟﻴﺴﺘ ِﻔ ّﺰﻭﻧﻚ ِﻣ َﻦ ﺍﻷﺭ ِ‬
‫ﻼ " ﻭﺍﺿﺢ ﺃﻧّﻪ ﻳﺄﰐ ﺑﻌﺪ ﻛﻠﻤﺔ )ﻗﻠﻴ ﹰ‬
‫ﻼ( ﺭﻗـﻢ‬ ‫ﻭﺇﺫﹰﺍ ﻻ ﻳﻠﺒﺜﻮ ﹶﻥ ﺧِﻼﻓﻚ ﺇﻻ ﻗﻠﻴ ﹰ‬
‫ﺍﻵﻳﺔ‪ ،‬ﻭﻫﻮ )‪ .(٧٦‬ﻭﻗﺪ ﻳﺮﻣﺰ ﻫﺬﺍ ﺍﻟ ّﺮﻗﻢ ﺇﱃ ﻋﺪﺩ ﺍﻟﺴﻨﲔ؛ ﻓﺎﻟﻨﺒﻮﺀﺍﺕ ﺃﺣﻴﺎﻧـﹰﺎ‬
‫ﺗﺄﰐ ﻋﻠﻰ ﺻﻮﺭﺓ ﺭﻣﺰ ﳛﺘﺎﺝ ﺇﱃ ﺗﺄﻭﻳﻞ‪ ،‬ﻛﻤﺎ ﳛﺼﻞ ﰲ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﺩﻗﺔ؛ ﻛﺮﺅﻳﺎ‬

‫‪ ٥٥‬ﻣﻊ ﻣﻼﺣﻈﺔ ﺃ ﹼﻥ ﻓﺎﺻﻠﺔ‪ ):‬ﻣﻔﻌﻮﻻ( ﻭﻓﺎﺻﻠﺔ‪ ) :‬ﳌﻔﻌﻮﻻ( ﻫﻲ ﻓﺎﺻﻠﺔ ﻭﺍﺣﺪﺓ‪.‬‬

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‫ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺃﻭ ﺭﺅﻳﺎ ﺍﳌﻠﻚ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ .‬ﻭﺇﻟﻴﻚ ﺍﳌﺆﺷﱢﺮﺍﺕ ﻋﻠﻰ‬
‫ﺍﺣﺘﻤﺎﻝ ﺫﻟﻚ ﺍﺣﺘﻤﺎ ﹰﻻ ﺭﺍﺟﺤﹰﺎ‪:‬‬
‫ﺃ( ﺍﻵﻳﺔ ‪ ٧٦‬ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻹﺧﺮﺍﺝ ﻣﻦ ﺍﻟ ّﺪﻳﺎﺭ‪ ،‬ﻭﻋﻦ ﻣـﺪّﺓ ﻟﺒـﺚ‬
‫ﺍﻟﻜﻔﺎﺭ ﺑﻌﺪ ﻫﺬﺍ ﺍﻹﺧﺮﺍﺝ‪ .‬ﻭﻣﺎ ﳓﻦ ﺑﺼﺪﺩﻩ ﻫﻨﺎ ﻫﻮ ﺍﻟﺒﺤﺚ ﻋﻦ ﻋﺪﺩ ﺍﻟﺴـﻨﲔ‬
‫ﺍﻟﱵ ﺗﻠﺒﺜﻬﺎ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻌﺪ ﻗﻴﺎﻣﻬﺎ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ،‬ﻭﺑﻌﺪ ﺇﺧﺮﺍﺝ ﺃﻫﻠﻬﺎ ﻣﻨﻬﺎ‪.‬‬
‫ﺏ( ﻗﺪ ﻳﻘﻮﻝ ﺍﻟﺒﻌﺾ ﺇ ﹼﻥ ﺍﻵﻳﺔ ﺗﺘﺤﺪﺙ ﻋﻦ ﺇﺧﺮﺍﺝ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻭﻫﺬﺍ ﺻﺤﻴﺢ ‪ -‬ﻭﻟﻜ ّﻦ ﺍﻵﻳﺔ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﻫﻲ‪ُ " :‬ﺳّﻨ ﹶﺔ ﻣَﻦ ﻗﹶـ ْﺪ‬
‫ﻼ "‪ .‬ﻓﺎﻵﻳﺔ ﺗﺘﺤﺪّﺙ ﻋﻦ ُﺳّﻨﺔ‬
‫ﺴّﻨِﺘﻨَﺎ َﺗﺤْﻮﻳ ﹰ‬
‫ﺠﺪُ ِﻟ ُ‬
‫ﻚ ﻣِﻦ ﺭُﺳُ ِﻠَﻨﺎ ﻭَﻻ َﺗ ِ‬
‫ﺃﹶﺭْﺳَﻠﹾﻨَﺎ ﹶﻗ ْﺒ ﹶﻠ َ‬
‫ﰲ ﺍﳌﺎﺿﻲ‪ ،‬ﻭﺍﳊﺎﺿﺮ‪ ،‬ﻭﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﺝ( ﺍﺷﺘ ّﻖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﻦ ﺍﳉﺬﺭ ﺍﻟﺜﻼﺛﻲ )ﻓﺰﺯ( ﻓﻘـﻂ ﺛـﻼﺙ‬
‫ﻛﻠﻤﺎﺕ‪ ،٥٦‬ﻭﺍﻟﻼﻓﺖ ﻟﻼﻧﺘﺒﺎﻩ ﺃﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺜﻼﺙ ﻣﻮﺟﻮﺩﺓ ﰲ ﺳـﻮﺭﺓ‬
‫ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻵﻳﺎﺕ‪ .(١٠٣ ،٧٦ ،٦٤) :‬ﺃ ّﻣﺎ ﺍﻵﻳـﺔ ‪ " :٦٤‬ﻭَﺍﺳْـَﺘ ﹾﻔ ِﺰ ْﺯ ﻣَـ ِﻦ‬
‫ﺖ ِﻣ ْﻨﻬُﻢ‪ "...‬ﻓﻬﻲ ‪ ١٩‬ﻛﻠﻤﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﻘﺎﺑﻞ ‪ -‬ﻛﻤﺎ ﺃﺳـﻠﻔﻨﺎ ‪١٩ -‬‬
‫ﺍ ْﺳَﺘ ﹶﻄ ْﻌ َ‬
‫ﺳﻨﺔ‪ .‬ﻭﺃ ّﻣﺎ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻬﻲ ﺍﻵﻳﺔ ‪ ،٧٦‬ﻭﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩ ﺗﺮﺟﻴﺢ ﺍﺣﺘﻤـﺎﻝ ﺃ ﹼﻥ‬
‫ﻳﻜﻮﻥ ﺭﻗﻤﻬﺎ ﻳﺸﲑ ﺇﱃ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﺍﻟﱵ ﺳﺘﻠﺒﺜﻬﺎ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ؛‬
‫ﺴَﺘ ِﻔ ّﺰﻫُﻢ‬
‫ﻓﻬﻮ ﺗﻔﺴﲑ ﺭﻣﺰﻱ ﻟﻜﻠﻤﺔ )ﻗﻠﻴﻼ(‪ .‬ﺃ ّﻣﺎ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻬﻲ‪ " :‬ﻓﹶﺄﺭﺍ َﺩ ﺃﹶﻥ َﻳ ْ‬
‫ﺽ ﻓﹶﺄ ﹾﻏ َﺮ ﹾﻗﻨَﺎﻩُ َﻭﻣَﻦ َﻣ َﻌﻪُ ﺟَﻤﻴﻌﹰﺎ " ﻭﺗﻠﻴﻬﺎ ﺍﻵﻳﺔ )‪َ " :(١٠٤‬ﻭ ﹸﻗ ﹾﻠﻨَﺎ ﻣِـ ْﻦ‬
‫ِﻣ َﻦ ﺍﻷﺭ ِ‬
‫ﺽ ﹶﻓِﺈﺫﹶﺍ ﺟَﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵ ِﺧ َﺮ ِﺓ ِﺟﺌﹾﻨﹶﺎ ِﺑ ﹸﻜ ْﻢ ﹶﻟﻔِﻴﻔﹰﺎ "‬
‫َﺑ ْﻌ ِﺪ ِﻩ ِﻟَﺒﻨِﻲ ﺇﺳْﺮﺍﺋﻴ ﹶﻞ ﺍ ْﺳ ﹸﻜﻨُﻮﺍ ﺍﻷﺭ َ‬

‫‪ ٥٦‬ﺍﻻﺳﺘﻔﺰﺍﺯ ﻫﻨﺎ ﺍﻹﺯﻋﺎﺝ ﻭﺍﻹﻳﺬﺍﺀ ﻣﻦ ﺃﺟﻞ ﺍﻹﺧﺮﺍﺝ ﺃﻭ ﺍﻻﺳﺘﻨﻬﺎﺽ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﰎ ﺍﺧﺘﻴﺎﺭ ﻛﻠﻤﺔ )ﻟﻴﺴﺘﻔﺰّﻭﻧﻚ( ﺩﻭﻥ‬
‫ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕ ﰲ ﺍﻵﻳﺔ ‪٧٦‬‬

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‫ﺃﻱ ﻗﻠﻨﺎ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﻌﺪ ﻏﺮﻕ ﻓﺮﻋﻮﻥ ﺍﺳﻜﻨﻮﺍ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ٥٧،‬ﻓﻜﺎﻧـﺖ‬
‫ﺴﻜﲎ ﺍﳌﻘﺪّﻣﺔ ﺍﻟﱵ ﻻﺑ ّﺪ ﻣﻨﻬﺎ ﻟﻴﺘﺤﻘﹼﻖ ﻭﻋﺪ ﺍﻹﻓﺴﺎﺩ ﺍﻷﻭﻝ‪ ،‬ﺍﻟﺬﻱ ﳛﺼﻞ‬
‫ﻫﺬﻩ ﺍﻟ ّ‬
‫ﺑﺴﺒﺒﻪ ﺍﻟﺸﺘﺎﺕ ﺍﻷﻭﻝ‪ .‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻋﺪ ﺍﳌ ّﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻷﺧﲑﺓ ﲨﻌﻨـﺎﻛﻢ ﻣـﻦ‬
‫ﱴ‪ ،‬ﻋﻠـﻰ ﺧـﻼﻑ ﺍﳌـ ّﺮﺓ‬‫ﺸﺘﺎﺕ‪ ،‬ﻭﺍﳊﺎﻝ ﺃﻧّﻜﻢ ﺗﻨﺘﻤﻮﻥ ﺇﱃ ﺃﺻـﻮ ٍﻝ ﺷـ ّ‬ ‫ﺍﻟ ّ‬
‫ﺍﻷﻭﱃ‪،‬ﺣﻴﺚ ﻛﻨﺘﻢ ﺗﻨﺘﻤﻮﻥ ﺇﱃ ﺃﺻ ٍﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ " :‬ﻓﹶﺈﺫﺍ‬
‫ﺟَﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵ ِﺧ َﺮ ِﺓ ِﺟ ﹾﺌﻨَﺎ ِﺑﻜﹸﻢ ﹶﻟﻔِﻴ ﹶﻔﹰﺎ "‪ .‬ﻭﺍﻟﻼﻓـﺖ ﻫﻨـﺎ ﺃ ﹼﻥ ﺍﻟﻜﻠﻤـﺔ ﺍﻟﺜﺎﻟﺜـﺔ‬
‫)َﻳﺴﺘ ِﻔ ّﺰﻫﻢ( ﺗﺘﻌﻠﻖ ﺑﺎﻟﻜﻼﻡ ﻋﻦ ﺍﻹﻓﺴﺎﺩﻳﻦ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺍﻹﻓﺴـﺎﺩ‬
‫ﺍﻷﺧﲑ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ .‬ﻭﻻ ﻧﻨﺴﻰ ﻫﻨﺎ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻟﻜﻠﻤـﺎﺕ‬
‫ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﺒّﻮﺀﺓ‪ " :‬ﻭﺁﺗﻴﻨﺎ ﻣﻮﺳﻰ ﺍﻟﻜﺘﺎﺏ‪ "...‬ﺇﱃ ﺁﺧﺮ ﺣﺪﻳ ٍ‬
‫ﺚ‬
‫ﺻﺮﻳﺢ ﻋﻨﻬﺎ‪ " :‬ﹶﻓِﺈﺫﹶﺍ ﺟَﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵ ِﺧ َﺮ ِﺓ ِﺟ ﹾﺌﻨَﺎ ِﺑﻜﹸﻢ ﹶﻟﻔِﻴ ﹶﻔﺎﹸ "‪ ،‬ﻫﻮ ‪١٤٤٣‬ﻛﻠﻤﺔ‪،‬‬
‫ﻭﻳﺘﻄﺎﺑﻖ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻣﻊ ﺍﻟﻌﺎﻡ ‪١٤٤٣‬ﻫـ‪ ،‬ﻭﳚﺪﺭ ﺍﻟﺘﺬﻛﲑ ﻫﻨﺎ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻟﺴﻨﲔ‬
‫ﻣﻦ ﻋﺎﻡ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﻡ‪ ،‬ﻫﻮ ‪ ١٤٤٤‬ﺳﻨﺔ ﻗﻤﺮﻳّﺔ‪ ،‬ﺃﻱ )‪.(٧٦×١٩‬‬
‫ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻭﻋﻠﻰ ﺿﻮﺀ ﺃ ﹼﻥ ﻛﻞ ﻛﻠﻤﺔ ﰲ ﺳـﻮﺭﺓ ﺍﻹﺳـﺮﺍﺀ‬
‫ﺼﻠﺖ ﻣﻦ ﻣﺘﻌﹼﻠﻘﺎﺕ ﺍﻟﻜﻠﻤـﺎﺕ‬ ‫ﺗﻘﺎﺑﻞ ﺳﻨﺔ‪ ،‬ﺇﻟﻴﻚ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻟﺔ ﺍﻟﻌﺪﺩﻳّﺔ ﺍﻟﱵ ﲢ ّ‬
‫ﺍﻟﱵ ﺍﺷﺘﻘﹼﺖ ﻣﻦ )ﻓﺰﺯ(‪ :‬ﻓﺎﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ )ﻭﺍﺳﺘﻔﺰﺯ( ﺗﻘﻊ ﰲ ﺍﻵﻳﺔ ‪ ،٦٤‬ﻭﺍﻟـﱵ‬
‫ﻋﺪﺩ ﻛﻠﻤﺎﻬﺗﺎ )‪ (١٩‬ﻛﻠﻤﺔ‪ .‬ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ )ﻟﻴﺴﺘﻔ ّﺰﻭﻧﻚ( ﺗﻘﻊ ﰲ ﺍﻵﻳﺔ ‪٧٦‬‬
‫ﻭﺍﻟﱵ ﻳﺮﺍﺩ ﺗﺮﺟﻴﺢ ﺍﺣﺘﻤﺎﻝ ﺃﻬﻧﺎ ﺗﺮﻣﺰ ﺇﱃ ﻋـﺪﺩ ﺳـﻨﲔ‪ .‬ﻭﺍﻟﻜﻠﻤـﺔ ﺍﻟﺜﺎﻟﺜـﺔ‬
‫)ﻳﺴﺘﻔﺰﻫﻢ( ﺗﻘﻊ ﰲ ﺍﻵﻳﺔ ‪ ١٠٣‬ﺍﻟﱵ ﺗﺘﺤﺪّﺙ ﻋﻦ ﻏﺮﻕ ﻓﺮﻋﻮﻥ‪ ،‬ﹼﰒ ﺗﻠﻴﻬﺎ ﺍﻵﻳﺔ‬
‫ﺍﻟﱵ ﺗﺘﺤﺪّﺙ ﻋﻦ ﻭﻋﺪ ﺍﻵﺧﺮﺓ‪ .‬ﻭﻋﻠﻴﻪ ﻧﻘﻮﻝ‪ :‬ﲟﺎ ﺃ ﹼﻥ ﻋﺪﺩ ﻛﻠﻤﺎﺕ ﺍﻵﻳﺔ ﺍﻷﻭﱃ‬

‫ﺭﺍﺟﻊ ﺍﻟﺘﻔﺴﲑ‪.‬‬ ‫‪٥٧‬‬

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‫‪ ١٩‬ﻛﻠﻤﺔ‪ ،‬ﻭﻛﻞ ﻛﻠﻤﺔ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺗﻘﺎﺑﻞ ﺳﻨﺔ‪ ،‬ﻭﲟﺎ ﺃﻧّﻨﺎ ﻧﻔﺘـﺮﺽ ﺃ ﹼﻥ‬
‫ﺭﻗﻢ ﺍﻵﻳﺔ ‪ ٧٦‬ﻳﺸﲑ ﺇﱃ ﻋﺪﺩ ﺳﻨﲔ‪ ،‬ﻓﺈ ﹼﻥ ﺍﳌﻌﺎﺩﻟﺔ ﻫﻲ‪:‬‬
‫) ‪ ١٤٤٤ = ( ٧٦×١٩‬ﻭﺍﳌﻔﺎﺟﺄﺓ ﻫﻨﺎ ﺃ ﹼﻥ ﺗﺮﺗﻴـﺐ ﺍﻟﻜﻠﻤـﺔ ﺍﻟﺜﺎﻟﺜـﺔ‪ ،‬ﺃﻱ‬
‫ﻳﺴﺘﻔﺰﻫﻢ‪ ،‬ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻫﻮ )‪ .(١٤٤٤‬ﻓﺘﺄﻣّﻞ!!‬

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 ‫ﺍﻟﻮﻋﺪ‬

‫ﺑﻌﺪ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺍﻧﺸﻘﹼﺖ ﺍﻟﺪﻭﻟﺔ ﻭﺑﺪﺃ ﺍﻹﻓﺴﺎﺩ‪ ،‬ﻓﻜـﺎﻥ‬
‫ﺃﻥ ﺟﺎﺀ ﺍﳌﺼﺮّﻳﻮﻥ‪ ،‬ﻭﺍﻷﺷﻮﺭّﻳﻮﻥ‪ ،‬ﻭﺍﻟﻜﻠﺪﺍﻧﻴّﻮﻥ‪ ،‬ﻓﺎﺣﺘﻠﻮﺍ ﺍﻟﺪﻭﻟﺘﲔ ﻣﻦ ﻏـﲑ ﺃﻥ‬
‫ﻳﺰﻳﻠﻮﺍ ﺍﳌﻠﻮﻙ‪ ،‬ﺑﻞ ﺃﺑﻘﻮﻫﻢ ﻋﻠـﻰ ﻋﺮﻭﺷـﻬﻢ‪ .‬ﻭﰲ ﺍﻟﻌـﺎﻡ ‪ ٧٢٢‬ﻕ‪.‬ﻡ ﻗـﺎﻡ‬
‫ﺍﻷﺷﻮﺭّﻳﻮﻥ ﺑﺘﺪﻣﲑ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺸﻤﺎﻟﻴﺔ ﺇﺳﺮﺍﺋﻴﻞ‪ ٥٨.‬ﻭﺍﺳﺘﻤﺮ ﺍﳉﻮﺱ ‪ -‬ﻭﻫﻮ ﻛﺜﺮﺓ‬
‫ﺍﻟﺘﺮﺩﱡﺩ ‪ -‬ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﳉﻨﻮﺑﻴﺔ ﻳﻬﻮﺫﺍ‪ ،‬ﺣﱴ ﺟﺎﺀ )ﻧﺒﻮﺧﺬ ﻧﺼﺮ( ﻭﺃﻟﻘﻰ ﺍﻟﻘـﺒﺾ‬
‫ﻋﻠﻰ ﺍﳌﻠﻚ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ ﺍﳌﺴﻤﻰ ) ِ‬
‫ﺻﺪﻗﻴﺎ( ﻭﻗﺘﻞ ﺍﻟﻜﺜﲑﻳﻦ‪ ،‬ﻭﺩ ّﻣﺮ ﺩﻭﻟﺔ ﻳﻬﻮﺫﺍ‪،‬‬
‫ﻭﺫﻟﻚ ﻋﺎﻡ ‪ ٥٨٦‬ﻕ‪.‬ﻡ‪ .‬ﻭﺑﺬﻟﻚ ﺍﻧﺘﻬﻰ ﺍﳉﻮﺱ ﰲ ﺍﳌ ّﺮﺓ ﺍﻷﻭﱃ‪ .‬ﻭﺍﻟﻼﻓﺖ ﻟﻠﻨﻈﺮ‬
‫ﺃ ﹼﻥ ﺍﳉﻮﺱ ﺍﺳﺘﻤﺮ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﻹﻓﺴﺎﺩ‪ ،‬ﻭﺍﻧﺘﻬﻰ ﺑﺘﺪﻣﲑ ﺍﻟـﺪﻭﻟﺘﲔ‪ .‬ﻭﻳُﻠﺤـﻆ ﺃ ﹼﻥ‬
‫ﺍﻹﻓﺴﺎﺩ ﻭﺍﳉﻮﺱ ﻛﺎﻧﺎ ﻣﺘﻼﺯﻣﲔ‪ .‬ﺃ ّﻣﺎ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻷﺧﲑﺓ ﻓﻘﺪ ﺑﺪﺃ ﺍﻹﻓﺴﺎﺩ‬
‫ﻋﺎﻡ ‪١٩٤٨‬ﻡ ﰲ ﺟﺰ ٍﺀ ﻣﻦ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ،‬ﰒ ﺍﻛﺘﻤﻞ ﻓﻴﻬﺎ ﺑﻌﺪ ‪ ١٩‬ﻋﺎﻣﺎ‪ ،‬ﰲ‬
‫ﺍﻟﻌﺎﻡ ‪١٩٦٧‬ﻡ‪ .‬ﺃﻱ ﺃ ﹼﻥ ﺍﻹﻓﺴﺎﺩ ﴰﻞ ﺍﻷﺭﺽ ﺍﳌﻘ ّﺪﺳﺔ ﻋﻠﻰ ﻣﺮﺣﻠﺘﲔ‪ .‬ﺃﻣﺎ ﺍﻟﻮﻋﺪ‬
‫ﺍﻷﻭﻝ ﻓﻘﺪ ﺗﻼﺯﻡ ﻓﻴﻪ ﺍﻹﻓﺴﺎﺩ ﻭﺍﻟﻌﻘﻮﺑﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﳌ ّﺮﺓ ﺍﻷﻭﱃ ﻭﺍﻷﺧﲑﺓ‬

‫ﻭﺷﻌﺒﻬﺎ ﻳﻨﺘﺴﺐ ﺇﱃ ﻋﺸﺮﺓ‪ ،‬ﺃﺳﺒﺎﻁ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ﺑﺎﻻﻧﻔﺼﺎﻝ‪ ،‬ﻭﺳﺎﺭﻭﺍ ﰲ ﻃﺮﻳﻖ ﺍﻟﻔﺴﺎﺩ‪.‬‬ ‫‪٥٨‬‬

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 ‫ﳒﺪﻩ ﻳﻨﻌﻜﺲ ﰲ ﻋﺎﱂ ﺍﻷﺭﻗﺎﻡ‪:‬‬
‫ﺍﻟﻌﺎﻡ ‪ ٧٢٢‬ﻕ‪.‬ﻡ ﻫﻮ ﻋﺎﻡ ﺗﺪﻣﲑ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﻟـﱵ ﻫـﻲ ﺃﻭﱃ‬
‫ﺍﻟﺪﻭﻟﺘﲔ ﺇﻓﺴﺎﺩﹰﺍ؛ ﻓﻬﻲ ﺍﻟﱵ ﺑﺪﺃﺕ ﺍﻻﻧﻔﺼﺎﻝ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﺯﺍﻟﺖ ﺃﻭﻻﹰ‪ ،‬ﻭﺑﺎﻟﺘـﺎﱄ‬
‫ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﺎ ﻟﻔﻆ ﺃﻭﻻﳘﺎ‪.‬‬
‫ﺍﻟﻌﺎﻡ ‪١٩٤٨‬ﻡ ﻳﻮﺍﻓﻖ ﺍﻟﻌﺎﻡ ‪١٣٦٧‬ﻫـ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﻳﻜﻮﻥ ﻗﺪ ﻣﻀﻰ ﻋﻠﻰ‬
‫ﺍﻹﺳﺮﺍﺀ ‪ ١٣٦٨‬ﺳﻨﺔ ﻗﻤﺮﻳّﺔ‪ .‬ﻭﰲ ﺍﻟﻌﺎﻡ ‪١٩٦٧‬ﻡ ﻳﻜﻮﻥ ﻗﺪ ﻣﻀـﻰ ﻋﻠـﻰ‬
‫ﺍﻹﺳﺮﺍﺀ ‪ ١٣٨٧‬ﺳﻨﺔ ﻗﻤﺮﻳّﺔ‪ .‬ﻭﰲ ﺍﻟﻌﺎﻡ ‪٢٠٢٢‬ﻡ ﻳﻜﻮﻥ ﻗـﺪ ﻣﻀـﻰ ﻋﻠـﻰ‬
‫ﺍﻹﺳﺮﺍﺀ ‪ ١٤٤٤‬ﺳﻨﺔ ﻗﻤﺮﻳّﺔ‪ .‬ﻭﺑﻨﺎ ًﺀ ﻋﻠﻴﻪ ﺇﻟﻴﻚ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﻌﺪﺩﻳّﺔ‪:‬‬
‫ﺇﺫﺍ ﺑﺪﺃﻧﺎ ﻋ ّﺪ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﺒﻮﺀﺓ‪ ،‬ﺃﻱ ﻣﻦ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪:‬‬
‫ﺏ"‪ ،‬ﻓﺴﻴﻜﻮﻥ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ )ﺃﻭﻻﳘﺎ( ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‪:‬‬
‫"ﻭﺁﺗَﻴﻨَﺎ ﻣُﻮﺳَﻰ ﺍﻟ ِﻜﺘَﺎ َ‬
‫" ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻋ ُﺪ ﹸﺃﻭﻻﳘﺎ ﺑﻌﺜﻨﺎ ﻋﻠﻴﻜﻢ ﻋﺒﺎﺩﹰﺍ‪ "...‬ﻫﻮ ‪٥٩٣٨‬ﻭﻳﻜﻮﻥ ﺗﺮﺗﻴـﺐ‬
‫ﻛﻠﻤﺔ )ﻭﻋﺪ( ﻫﻮ ‪ ،٧٢‬ﻭﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ )ﺍﻵﺧﺮﺓ( ﻫﻮ ‪ ،٧٣‬ﻭﺫﻟﻚ ﰲ ﻗﻮﻟـﻪ‬
‫ﺠ َﺪ‪." ...‬‬
‫ﺴِ‬
‫ﺗﻌﺎﱃ‪ " :‬ﻓﹶﺈﺫﺍ ﺟَﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵ ِﺧ َﺮ ِﺓ ﻟِﻴﺴُﻮﺀﻭﺍ ﻭﺟﻮﻫَﻜﻢ ﻭﻟﻴ ْﺪﺧُﻠﻮﺍ ﺍﳌ ْ‬
‫ﺃﻣّﺎ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ )ﻭﻟﻴﺪﺧﻠﻮﺍ( ﻓﻬﻮ ‪ ،٧٦‬ﻭﻫﺬﺍ ﻳﻨﺴﺠﻢ ﻣﻊ ﺍﻟﻘﻮﻝ ﺑﺄ ﹼﻥ ﻋُﻤـﺮ‬
‫ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺜﺎﻧﻴﺔ ﻫﻮ ‪ ٧٦‬ﺳﻨﺔ؛ ﻷ ﹼﻥ ﻛﻞ ﻛﻠﻤﺔ ﰲ ﺍﻟ ّ‬
‫ﺴﻮﺭﺓ ﺗُﻘﺎﺑـﻞ ﺳـﻨﺔ‪،‬‬
‫ﻭﺍﻟ ّﺪﺧﻮﻝ ﻳﻜﻮﻥ ﻋﻨﺪ ﺣﺼﻮﻝ ﻭﻋﺪ ﺍﻟﻌﻘﻮﺑﺔ‪.‬‬
‫ﺇﺫﺍ ﺿﺮﺑﻨﺎ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ )ﺃﹸﻭﻻﳘﺎ( ﰲ ‪ ١٩‬ﻳﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ‪:‬‬
‫)‪ ٧٢٢ = (٣٨×١٩‬ﻭﻫﺬﺍ ﻫﻮ ﺗﺎﺭﻳﺦ ﺳﻘﻮﻁ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻷﻭﱃ‪ ،‬ﺃﻱ ﻋﺪﺩ‬

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‫ﺍﻟﻌﺪﺩ ‪ ٣٨‬ﻫﻮ ‪٢×١٩‬‬

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‫ﺍﻟﺴﻨﲔ ﺍﻟﺸﻤﺴﻴّﺔ ﻗﺒﻞ ﺍﳌﻴﻼﺩ‪.‬‬
‫ﺇﺫﺍ ﺿﺮﺑﻨﺎ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ )ﻭﻋﺪ( ﰲ ‪ ١٩‬ﻳﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ‪:‬‬
‫)‪ ،١٣٦٨ = (٧٢×١٩‬ﻭﻫﺬﺍ ﻫﻮ ﻋﺪﺩ ﺍﻟ ّ‬
‫ﺴﻨﲔ ﺍﳍﺠﺮّﻳﺔ ﻣﻦ ﺍﻹﺳﺮﺍﺀ ﺇﱃ ﺍﻟﻌﺎﻡ‬
‫‪١٩٤٨‬ﻡ‪ ،‬ﺃﻱ ﺇﱃ ﺯﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻹﻓﺴﺎﺩ ﺍﳉﺰﺋﻲ ﰲ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺿﺮﺑﻨﺎ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ )ﺍﻵﺧﺮﺓ( ﰲ ‪ ١٩‬ﻳﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ‪:‬‬
‫) ‪ ١٣٨٧ = ( ٧٣×١٩‬ﻭﻫﺬﺍ ﻫﻮ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﺍﳍﺠﺮّﻳﺔ ﻣﻦ ﺍﻹﺳـﺮﺍﺀ ﺇﱃ‬
‫ﺍﻟﻌﺎﻡ ‪١٩٦٧‬ﻡ‪ ،‬ﺃﻱ ﻋﺎﻡ ﺍﻛﺘﻤﺎﻝ ﺍﻹﻓﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﺿﺮﺑﻨﺎ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ )ﻭﻟﻴﺪﺧﻠﻮﺍ( ﰲ ‪ ١٩‬ﻳﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ‪:‬‬
‫) ‪ ١٤٤٤ = (٧٦×١٩‬ﻭﻫﺬﺍ ﻫﻮ ﻋﺪﺩ ﺍﻟ ّ‬
‫ﺴﻨﲔ ﺍﳍﺠﺮﻳﺔ‪ ،‬ﻣﻦ ﺍﻹﺳﺮﺍﺀ ﺇﱃ ﺍﻟﻌﺎﻡ‬
‫‪٢٠٢٢‬ﻡ‬
‫ﺇ ﹼﻥ ﺇﺳﺎﺀﺓ ﺍﻟﻮﺟﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ..) :‬ﻟَﻴﺴُﻮﺅﺍ ُﻭﺟُﻮ َﻫﻜﹸﻢ‪ ( ...‬ﳝﻜﻦ ﺃﻥ‬
‫ﺗﺘﻤﺜﻞ ﰲ ﲡﺮﻳﺪ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺻﻮﺭﻬﺗﺎ ﺍﻹﳚﺎﺑﻴﺔ ﺍﳌﺰﻋﻮﻣﺔ ﻭﺍﳌﺼﻄﻨﻌﺔ‪ ،‬ﻭﻏﲏ ﻋﻦ‬
‫ﺍﻟﺒﻴﺎﻥ ﺃ ﹼﻥ ﻭﺟﻮﺩ ﺇﺳﺮﺍﺋﻴﻞ ﻣﺮﻫﻮﻥ ﺑﺎﻟ ّﺪﻋﻢ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﳑﺎ ﻳﻌﲏ ﺃ ﹼﻥ ﺳﻼﺡ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﺍﻷﻭﻝ ﻫﻮ ﺍﻹﻋﻼﻡ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺈ ﹼﻥ ﺇﺳﺎﺀﺓ ﺍﻟﻮﺟﻪ ﺳﻴﻜﻮﻥ ﳍﺎ ﺁﺛﺎﺭ ﻣﺪ ّﻣﺮﺓ ﻋﻠـﻰ‬
‫ﺴﺎﺑﻖ‪ ،‬ﻓﺴﻨﺼﻞ ﺇﱃ ﻧﺘﻴﺠـﺔ‬ ‫ﻭﺟﻮﺩ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﺇﺫﺍ ﺍﺳﺘﺨﺪﻣﻨﺎ ﺍﳌﻨﻄﻖ ﺍﻟﺮّﻳﺎﺿ ّﻲ ﺍﻟ ّ‬
‫ﺗﻘﻮﻝ ﺑﺎﺣﺘﻤﺎﻝ ﺃﻥ ﲤﺘﺪ ﻣﺮﺣﻠﺔ ﺇﺳﺎﺀﺓ ﺍﻟﻮﺟﻪ ﻣﻦ ﻋﺎﻡ ‪١٩٨٥‬ﻡ‪ ،‬ﺇﱃ ﺃﻭﺍﺧﺮ ﻋﺎﻡ‬
‫‪٢٠٠٣‬ﻡ‪.‬‬
‫ﺗﻜﺮﺭﺕ ﻋﺒﺎﺭﺓ " ﻭﻋﺪ ﺍﻵﺧﺮﺓ " ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣـﺮﺗﲔ ﻓﻘـﻂ؛‬

‫‪ ٦٠‬ﻧﺬﻛﹼﺮ ﻫﻨﺎ ﺃﻧّﻨﺎ ﻧﺘﻌﺎﻣﻞ ﻗﺒﻞ ﺍﻹﺳﺮﺍﺀ ﺑﺎﻟﺴﻨﲔ ﺍﻟﺸﻤﺴﻴّﺔ‪ ،‬ﻭﺑﻌﺪﻩ ﺑﺎﻟﺴﻨﲔ ﺍﻟﻘﻤﺮﻳّﺔ‪.‬‬

‫‪٦٧‬‬
‫ﺍﻷﻭﱃ ﰲ ﻓﻮﺍﺗﺢ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺧﻮﺍﺗﻴﻤﻬﺎ‪ ،‬ﻭﺍﻟﻜـﻼﻡ ﰲ ﺍﳌـﺮّﺗﲔ‬
‫ﻳﺘﻌﻠﹼﻖ ﺑﺎﻹﻓﺴﺎﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ،‬ﺑﻞ ﺟﺎﺀﺕ ﺍﻟﻌﺒﺎﺭﺓ ﰲ ﺍﻟﻔﻮﺍﺗﺢ‪:‬‬
‫" ﻓﹶﺈﺫﺍ ﺟَﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵ ِﺧ َﺮ ِﺓ‪ " .....‬ﻭﰲ ﺍﳋﻮﺍﺗﻴﻢ " ﻓﹶﺈﺫﺍ ﺟَﺎ َﺀ َﻭ ْﻋﺪُ ﺍﻵﺧِـ َﺮ ِﺓ‪"...‬‬
‫ﻭﻫﺬﺍ ﻳﺸﲑ ﺇﱃ ﺃ ﹼﻥ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﲟﺠﻤﻠﻬﺎ ﺗﺘﺤﺪﺙ ﺣﻮﻝ ﻭﻋﺪ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻳﺪ ﹼﻝ‬
‫ﻋﻠﻰ ﺃﳘﹼﻴﺔ ﻫﺬﺍ ﺍﻟﻮﻋﺪ‪ .‬ﻭﺳﺒﻖ ﻟﻨﺎ ﺃﻥ ﻗﺮﺃﻧﺎ ﻣﻘﺎ ﹰﻻ ﻟﻸﺳﺘﺎﺫ ﺍﳌﻮﺩﻭﺩﻱ ﻳﺴﺘﻨﺒﻂ ﻓﻴﻪ‬
‫ﺕ ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬ ‫ﻋﻨﺎﺻﺮ ﻗﻴﺎﻡ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺁﻳﺎ ٍ‬
‫ﺩﻻﻻﺕ ﺍﳋﻮﺍﺗﻴﻢ‬
‫ﺟﺎﺀ ﰲ ﺧﻮﺍﺗﻴﻢ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ " :‬ﻗﹸﻞ ﺁﻣﻨﻮﺍ ﺑـ ِﻪ ﹶﺃ ْﻭ ﻻ ُﺗ ْﺆﻣِﻨـﻮﺍ‪ ،‬ﺇ ﹼﻥ‬
‫ﺠﺪﺍﹰ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﺃﹸﻭﺗُﻮﺍ ﺍﻟﻌِﻠ َﻢ ﻣِﻦ ﹶﻗ ْﺒ ِﻠ ِﻪ ﺇِﺫﹶﺍ ﻳُﺘﻠﻰ َﻋ ﹶﻠ ْﻴﻬِﻢ َﻳﺨِـ ّﺮﻭ ﹶﻥ ِﻟﻸَﺫﻗـﺎ ِﻥ ﺳُـ ّ‬
‫ﻭَﻳَﻘﹸﻮﻟﻮﻥﹶ ﺳُﺒْﺤَﺎﻥﹶ ﺭَﺑﻨﺎ ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻭ ْﻋﺪُ َﺭّﺑﻨﺎ ﹶﻟ َﻤ ﹾﻔﻌُﻮ ﹰﻻ "‪.٦١‬‬
‫)ﻗﹸﻞ ﺁﻣِﻨﻮﺍ ِﺑ ِﻪ(‪ :‬ﺃﻱ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻻ ﻧﻨﺴﻰ ﺃﻧﻨﺎ ﰲ ﺳﻴﺎﻕ ﺍﳊﺪﻳﺚ ﻋـﻦ‬
‫ﻭﻋﺪ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻘﺪ ﻳﺮﺟﻊ ﺍﻟﻀّﻤﲑ ﰲ )ﺑﻪ( ﺇﱃ ﺍﻟﻮﻋﺪ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻭُﻳﻘﹶـ ّﻮﻱ‬
‫ﻫﺬﺍ ﻣﻼﺣﻈﺔ ﺃ ﹼﻥ )ﻭﻋﺪ ﻣﻔﻌﻮﻝ( ﱂ ﻳﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻻ ﺛﻼﺙ ﻣـﺮﺍﺕ‪:‬‬
‫"ﻛﺎﻥ ﻭﻋﺪﻩ ﻣﻔﻌﻮ ﹰﻻ" ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺰ ّﻣﻞ‪ .٦٢‬ﻭﻭﺭﺩﺕ ﺍﳌﺮﺗﺎﻥ ﺍﻷﺧﺮﻳﺎﻥ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻹﺳﺮﺍﺀ؛ ﺍﻷﻭﱃ ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﲢﻘﹼﻖ ﺍﻟﻮﻋﺪ ﺍﻷﻭﻝ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ " :‬ﻭﻛـﺎﻥ‬
‫ﻭﻋﺪﹰﺍ ﻣﻔﻌﻮ ﹰﻻ "‪ .‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺟﺎﺀﺕ ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﻭﻋﺪ ﺍﻵﺧﺮﺓ‪ ،‬ﻋﻨﺪ ﺍﻟﻜـﻼﻡ‬
‫ﺠﺐ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ‪ ٦٣‬ﻣﻦ ﺻﺪﻕ ﺍﻟﻮﻋﺪ ﺍﻹﳍﻲ‪ ،‬ﻭﻗﻮﳍﻢ‪" :‬ﺳُـﺒﺤﺎﻥ‬
‫ﻋﻦ ﺗﻌ ّ‬

‫‪ ٦١‬ﺍﻹﺳﺮﺍﺀ‪.١٠٨ ،١٠٧ :‬‬

‫‪ ٦٢‬ﺍﳌﺰّﻣﻞ‪.١٨ :‬‬
‫‪ ٦٣‬ﻻ ﻳﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻫﻨﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻋﻠﻤﻮﺍ ﺑﺎﻟﻮﻋﺪ ﻗﺒﻞ ﺣﺼﻮﻟﻪ‪.‬‬

‫‪٦٨‬‬
‫ﺭّﺑﻨﺎ ﺇ ﹾﻥ ﻛﺎ ﹶﻥ ﻭ ْﻋ ُﺪ َﺭّﺑﻨﺎ ﹶﻟﻤﻔﻌﻮﻻ"‪ .‬ﻭﺍﻟﻼﻓﺖ ﻟﻼﻧﺘﺒﺎﻩ ﺃ ﹼﻥ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ُﺗﺨـﺘﻢ‬
‫ﱪﻩُ َﺗﻜﹾﺒﲑﺍ"‪ .‬ﻭﺗُﺸﲑ ﺧﻮﺍﺗﻴﻢ ﺍﻟﺴﻮﺭﺓ ﺇﱃ ﻧﺼـ ٍﺮ ﳎﻠﺠـﻞ‪،‬‬
‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪َ " :‬ﻭ ﹶﻛ ﱢ‬
‫ﻭﺗﻔﺎﻋﻞ ﺷﺪﻳﺪ ﻋﻨﺪ ﲢﻘﹼﻖ ﺍﻟﻮﻋﺪ‪ ،‬ﻭﻳﺒﺪﻭ ﺃﻧّﻪ ﺳﻴﻜﻮﻥ ﻧﻘﻄﺔ ﲢـﻮّﻝ ﻫﺎﻣّـﺔ ﰲ‬
‫ﷲ‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﺒﺸﺮﻳّﺔ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ " :‬ﺁﻳﺔ ﺍﻟﻌﺰ‪َ :‬ﻭﻗﹸﻞ ﺍﳊﻤـ ُﺪ ِ‬
‫ﺍﻟﺬﻱ ﱂ ﻳَﺘﺨِﺬ ﻭَﻟﹶﺪَﺍﹰ‪َ ،‬ﻭﻟﹶﻢ َﻳ ﹸﻜ ْﻦ ﹶﻟﻪُ ﺷَﺮﻳﻚٌ ﰲ ﺍﳌﹸﻠﻚ‪َ ،‬ﻭﻟﹶﻢ ﻳَﻜﹸﻦ ﹶﻟﻪُ ﻭَﱄﹲ ﻣِـ َﻦ‬
‫ﺍﻟﺬﹼﻝ ﻭَﻛﹶﺒّﺮﻩُ َﺗﻜﹾﺒﲑﺍ "‪.‬‬
‫ﺍﳌﺘﺪﺑّﺮ ﻟﺴﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺧﻮﺍﺗﻴﻤﻬﺎ‪ ،‬ﻳﺪﺭﻙ ﺃﻧّﻬﺎ‬
‫ﺗﺘﺤﺪﺙ ﺣﻮﻝ ﺍﻧﺘﺼﺎﺭ ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﰲ ﻣﻮﺍﺟﻬـﺔ ﻣﻨـﺎﻫﺞ‬
‫ﻀﺎﻟﲔ‪ ،‬ﻭﻳﺒﺪﻭ ﺃﻧّﻪ ﺍﻧﺘﺼﺎﺭ ﻳﺆ ّﺩﻱ ﺇﱃ ﲢ ّﻮﻻﺕ ﻋﺎﳌﻴﺔ ﺗﺘﻼﺀﻡ‬
‫ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟ ّ‬
‫ﻣﻊ ﻣﻜﺎﻧﺔ " ﺍﻷﺭﺽ ﺍﻟﱵ ﺑﺎﺭﻛﻨﺎ ﻓﻴﻬﺎ ﻟﻠﻌﺎﳌﲔ "‪ ،٦٤‬ﻭﻫﺬﺍ ﺍﻹﺩﺭﺍﻙ ﺩﻓﻌﻨـﺎ ﺇﱃ‬
‫ﺇﺣﺼﺎﺀ ﺍﻵﻳﺎﺕ ﻣﻦ ﻬﻧﺎﻳﺔ ﺍﻟﻔﺎﲢﺔ‪ ،‬ﺣﻴﺚ ﺍﻟﻜﻼﻡ ﻋﻦ‪ " :‬ﺻﺮﺍﻁ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻤﺖ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻏﲑ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻻ ﺍﻟﻀﺎﻟﲔ "‪ ،‬ﺇﱃ ﺑﺪﺍﻳﺔ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻟﱵ‬
‫ﺼﺮﺍﻁ ﺍﳊﻖ‪ ،‬ﻓﻜﺎﻥ ﻋﺪﺩ ﺍﻵﻳﺎﺕ ﻣﻦ ﺑﺪﺍﻳﺔ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪،‬‬
‫ﻣﻮﺿﻮﻋﻬﺎ ﺍﻧﺘﺼﺎﺭ ﺍﻟ ّ‬
‫ﺇﱃ ﻬﻧﺎﻳﺔ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﺃﻱ ﺑﺪﺍﻳﺔ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻫﻮ ‪ ٢٠٢٢‬ﺁﻳﺔ‪ .‬ﻓﺘﺄ ّﻣﻞ!!‬
‫ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ )‪ (٢١‬ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ‬
‫ﷲ ﻟﻜـﻢ‪ ،‬ﻭﻻ‬
‫ﺐﺍُ‬
‫ﺽ ﺍﳌﻘﺪّﺳ ﹶﺔ ﺍﻟﱵ ﻛﺘ َ‬
‫ﳜﺎﻃﺐ ﻗﻮﻣﻪ ‪ " :‬ﻳﺎ ﻗﻮ ِﻡ ﺍﺩﺧﻠﻮﺍ ﺍﻷﺭ َ‬
‫ﺗﺮﺗﺪﱡﻭﺍ ﻋﻠﻰ ﺃﺩﺑﺎﺭﻛﹸﻢ ﻓﺘﻨﻘﻠﺒﻮﺍ ﺧﺎﺳﺮﻳﻦ"‬
‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﻄﻠﺐ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﻗﻮﻣﻪ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﻓﻠﺴﻄﲔ‬

‫‪ ٦٤‬ﺍﻷﻧﺒﻴﺎﺀ‪.٧١ :‬‬

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‫ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﺍﻟﱵ ﺃﺧﱪ ﺍﻟﻮﺣﻲ ﺃﻬﻧﻢ ﺳﻴﺪﺧﻠﻮﻬﻧﺎ‪ .‬ﻭﻣﻌﻠـﻮﻡ ﺃﻬﻧـﻢ ﺟﺒﻨـﻮﺍ‬
‫ﺤﺮّﻣﺖ ﻋﻠﻴﻬﻢ ﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻳﺘﻴﻬﻮﻥ ﰲ ﺍﻷﺭﺽ‪ .‬ﻭﻛﺎﻥ ﺩﺧـﻮﳍﻢ‬ ‫ﻭﺗﻘﺎﻋﺴﻮﺍ ﹶﻓ ُ‬
‫ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ ﺑﻌﺪ ﺫﻟﻚ ﻣﻘ ﱢﺪﻣﺔ ‪ -‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻃﻮﻝ ﺍﻟﺰﻣﻦ‪ -‬ﳊﺼـﻮﻝ‬
‫ﻭﻋﺪ ﺍﻟﻔﺴﺎﺩ ﺍﻷﻭﻝ‪ ،‬ﺍﻟﺬﻱ ﻭﻗﻊ ﻗﺒﻞ ﺍﻹﺳﻼﻡ‪ .‬ﻭﺍﳌﺘﺪﺑّﺮ ﻟﻶﻳﺔ ‪ ١٠٤‬ﻣﻦ ﺳﻮﺭﺓ‬
‫ﺍﻹﺳﺮﺍﺀ ﳚﺪ ﺃﻧّﻬﺎ ﺗﺘﺤﺪﺙ ﻋﻦ ﺑﺪﺍﻳﺔ ﺍﻟﻮﺟﻮﺩ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﺍﻟﻴﻬـﻮﺩﻱ ﰲ ﺍﻷﺭﺽ‬
‫ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﻋﻦ ﻬﻧﺎﻳﺘﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﺃﻱ ﺃﻬﻧﺎ ﺗﻠﺨّﺺ ﺍﻟﻨﺒﻮﺀﺓ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺣـﻮﻝ‬
‫ﺽ ﹶﻓِﺈﺫﹶﺍ ﺟَﺎ َﺀ َﻭ ْﻋﺪُ‬
‫ﺍﻹﻓﺴﺎﺩﻳﻦ ‪َ " :‬ﻭ ﹸﻗ ﹾﻠﻨَﺎ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻩ ِﻟَﺒﻨِﻲ ِﺇﺳْﺮﺍﺋﻴ ﹶﻞ ﺍ ْﺳ ﹸﻜﻨُﻮﺍ ﺍﻷ ْﺭ َ‬
‫ﺍﻹﺳﺮﺍﺀ ‪١٠٤‬‬ ‫ﺍﻵ ِﺧ َﺮ ِﺓ ِﺟ ﹾﺌﻨَﺎ ِﺑ ﹸﻜ ْﻢ ﹶﻟ ِﻔﻴﻔﹰﺎ "‪.‬‬
‫ﺍﻟﻼﻓﺖ ﻟﻼﻧﺘﺒﺎﻩ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻵﻳﺎﺕ ﻣﻦ ﺍﻵﻳﺔ ‪ ٢١‬ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺎﺋـﺪﺓ‪ ،‬ﺇﱃ‬
‫ﺍﻵﻳﺔ ‪ ١٠٤‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻫﻮ ‪ ١٤٤٣‬ﺁﻳﺔ‪ .‬ﻭﺳﺒﻖ ﺃﻥ ﻟﻔﺘﻨﺎ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺃ ﹼﻥ‬
‫ﻋﺪﺩ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﻜﻼﻡ ﻋﻦ ﻧﺒﻮﺀﺓ ﺍﻹﻓﺴﺎﺩ ﺃﻭﻝ ﺳﻮﺭﺓ ﺍﻹﺳـﺮﺍﺀ ﺇﱃ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ﻟﻔﻴﻔﺎ" ﻫﻮ ﺃﻳﻀﹰﺎ ‪ ١٤٤٣‬ﻛﻠﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻳﻮﺍﻓﻖ ﺍﻟﻌﺎﻡ ‪١٤٤٣‬‬
‫ﻫـ‪٢٠٢٢ /‬ﻡ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻫﻲ ﺍﻟﺴﻮﺭﺓ ‪ ١٧‬ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﺼﺤﻒ‪ ،‬ﻭﻭﺍﺿﺢ ﺃﻧّﻬﺎ‬
‫ﺍﻟﺴّﻮﺭﺓ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺯﻭﺍﻝ ﺍﻹﻓﺴﺎﺩ ﺍﻟﻴﻬﻮﺩﻱ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻭﺍﻟﻼﻓﺖ‬
‫ﻟﻼﻧﺘﺒﺎﻩ ﺃ ﹼﻥ ﺍﻟﺴﻮﺭﺓ ‪ ،١٨‬ﻭﻫﻲ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ ،‬ﺗﺮﺩ ﻓﻴﻬﺎ ﻗﺼﺔ ﻣﻮﺳﻰ ﻋﻠﻴـﻪ‬
‫ﺴﻼﻡ ﻣﻊ ﺍﳋﻀﺮ‪ ،‬ﻭﻻ ﺫﻛﺮ ﻓﻴﻬﺎ ﻟﻠﻴﻬﻮﺩﻳّﺔ‪ ،‬ﻭﻻ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻷﻭﻝ ﻣﺮّﺓ ﳒﺪ‬
‫ﺍﻟ ّ‬
‫ﺭﺳﻮ ﹰﻻ ﻳﻜﻮﻥ ﺗﺎﺑﻌﹰﺎ‪ .‬ﻭﻗﺪ ﻳﺸﲑ ﻫﺬﺍ ﺇﱃ ﺗﺬﻛﲑ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺑﻌﺪ ﺯﻭﺍﻝ ﺩﻭﻟﺘـﻬﻢ‬
‫ﻭﺯﻭﺍﻝ ﺇﻓﺴﺎﺩﻫﻢ ﻣﻦ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ،‬ﺃ ﹾﻥ ﺗﻮﺍﺿﻌﻮﺍ ﻛﻤﺎ ﺗﻮﺍﺿﻊ ﻣﻮﺳﻰ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺧﺬﻭﺍ ﺍﳊﻖ ﳑﻦ ﳝﻠﻜﻪ‪ ،‬ﻭﻣﺎ ﻳﻀﺮ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﺑﻌﹰﺎ ﻟﻠﺤـﻖ‪،‬‬

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‫ﻭﳌﻦ ﺍﺻﻄﻔﺎﻩ ﺍﷲ ﺑﻌﻠﻤﻪ ﻭﻭﺣﻴﻪ؟! ﻭﻫﺬﺍ ﻭﺟﻪ ﻟﻄﻴﻒ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺘﻨﺎﺳﺐ ﺑـﲔ‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻭﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪.‬‬
‫ﻋﺪﺩ ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﻤﻰ ﺃﻳﻀﹰﺎ ﺳﻮﺭﺓ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻫﻮ‬
‫‪ ١١١‬ﺁﻳﺔ‪ .‬ﻭﻳُﻼﺣﻆ ﺃ ﹼﻥ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻫﻲ ﺃﻳﻀﹰﺎ ‪ ١١١‬ﺁﻳﺔ‪ .‬ﻭﻻ ﻳﻮﺟﺪ ﻏﲑﳘﺎ‬
‫ﻣﻦ ﺍﻟﺴّﻮﺭ ﺍﻟﻘﺮﺁﻧﻴّﺔ ﻣﺎ ﻟﻪ ﺍﻟﻌﺪﺩ ﻧﻔﺴﻪ ﻣﻦ ﺍﻵﻳﺎﺕ‪ .‬ﻭﺍﳌﻼﺣﻆ ﻫﻨـﺎ ﺃ ﹼﻥ ﺳـﻮﺭﺓ‬
‫ﻳﻮﺳﻒ ﺗﺘﺤﺪﺙ ﻋﻦ ﻧﺸﺄﺓ ﻣﺴﺄﻟﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻋﻦ ﺧﺮﻭﺟﻬﻢ ﻣـﻦ ﺍﻷﺭﺽ‬
‫ﺍﳌﻘﺪّﺳﺔ ﺇﱃ ﻣﺼﺮ‪ ،‬ﻭﺃ ﹼﻥ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ ﻭﺍﻷﺧـﲑ‬
‫ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺧﺮﻭﺟﻬﻢ ﻣﻨﻬﺎ ﺍﳋﺮﻭﺝ ﺍﻷﺧـﲑ‪،‬‬
‫ﺍﻟﺬﻱ ﻟﻦ ﻳﻜﻮﻥ ﺑﻌﺪﻩ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺟﻮﺩ ﳎﺘﻤﻌﻲ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪.‬‬

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 ‫ﻋﻼﻣﺎﺕ ﻓﻠﻜﻴّﺔ‬

‫‪ ١‬ﳏﺮﻡ ‪١٤٤٣‬ﻫـ ﻳُﻮﺍﻓﻖ ‪ ٨‬ﺃﻭ ‪ ٩‬ﺁﺏ ‪٢٠٢١‬ﻡ‪ ،‬ﻭﺍﻟﻼﻓﺖ ﻫﻨـﺎ ﺃ ﹼﻥ‬

‫ﻫﺬﺍ ﻫﻮ ﺗﺎﺭﻳﺦ ﺗﺪﻣﲑ ﺍﳍﻴﻜﻞ ﺍﻷ ّﻭﻝ‪ ،‬ﻭﺍﳍﻴﻜﻞ ﺍﻟﺜﺎﱐ‪ .‬ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺣـﱴ‬
‫‪٢٠٢٢/٣/٥‬ﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺗﺎﺭﻳﺦ ﺍﻛﺘﻤﺎﻝ ﺍﻟـ‪ ٧٦‬ﺳﻨﺔ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﻋُﻤﺮ ﺩﻭﻟﺔ‬
‫ﺇﺳﺮﺍﺋﻞ ﺍﳌﺘﻮﻗﹼﻊ‪ ،‬ﻫﻨﺎﻙ )‪ (٢٠٩‬ﻣﻦ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺃﻳﻀﹰﺎ ﻋﺪﺩ ﺍﻷﻳّـﺎﻡ ﻣـﻦ‬
‫‪٢٠٢٢/١/١‬ﻡ‪ ،‬ﺇﱃ ﻬﻧﺎﻳﺔ ﺍﻟﻌﺎﻡ ‪ ١٤٤٣‬ﻫـ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺘﻮﻗﹼﻊ ﺃﻥ ﻳﻜﻮﻥ ﺑﺘـﺎﺭﻳﺦ‬
‫‪٢٨‬ﺃﻭ‪٢٠٢٢/٧/٢٩‬ﻡ‪٦٥.‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃ ﹼﻥ ﺃﻭّﻝ ‪ ٢٠٩‬ﺃﻳّﺎﻡ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﳍﺠﺮﻳّﺔ ﻫﻲ‬
‫ﺁﺧﺮ ‪ ٢٠٩‬ﺃﻳّﺎﻡ ﰲ ﻋُﻤﺮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﺘﻮﻗﹼﻊ‪ .‬ﻭﺃ ﹼﻥ ﺁﺧﺮ ‪ ٢٠٩‬ﺃﻳّﺎﻡ ﻣـﻦ ﺍﻟﺴـﻨﺔ‬
‫ﺍﳍﺠﺮﻳّﺔ ﻫﻲ ﺃﻭّﻝ ‪ ٢٠٩‬ﺃﻳّﺎﻡ ﻣﻦ ﺍﻟﻌﺎﻡ ‪٢٠٢٢‬ﻡ‪ .‬ﻭﻳﺒﺪﺃ ﺍﻟﻌﺎﻡ ‪١٤٤٣‬ﻫـ ﻳـﻮﻡ‬
‫ﺍﻻﺛﻨﲔ‪ ،‬ﻭﻳﻨﺘﻬﻲ ﻳﻮﻡ ﺍﳋﻤﻴﺲ‪ .‬ﺃﻣﺎ ﺍﻟﻌﺎﻡ ‪٢٠٢٢‬ﻡ ﻓﺎﻟﻼﻓﺖ ﺃﻧّﻪ ﻳﺒﺪﺃ ﻳﻮﻡ ﺳﺒﺖ‬
‫ﻭﻳﻨﺘﻬﻲ ﻳﻮﻡ ﺳﺒﺖ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺮﺍﺷﺪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﻗﻮﻝ ﺍﻟﻌﺠﻮﺯ ﺍﻟﻴﻬﻮﺩﻳّﺔ ﺑﺄ ﹼﻥ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﺗﻌﻴﺶ ‪ ٧٦‬ﺳﻨﺔ‪ :‬ﺇّﻧﻪ ﻳﺘﻮﹼﻗﻊ ﺃ ﹼﻥ ﺍﻷﻣﺮ ﻳﺘﻌﻠﻖ ﲟُﺬّﻧﺐ َﻫﺎﱄ‪ ،‬ﻷ ﹼﻥ ﻣـﺬّﻧﺐ ﻫـﺎﱄ‬

‫‪ ٦٥‬ﺍﻟﻌﺪﺩ ‪ ٢٠٩‬ﻫﻮ )‪.(١١×١٩‬‬

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‫ﻣﺮﺗﺒﻂ ﺑﻌﻘﺎﺋﺪ ﺍﻟﻴﻬﻮﺩ‪ .‬ﻭﻋﻠﻰ ﺍﻟﺮّﻏﻢ ﻣﻦ ﺃﻧّﻨﺎ ﻻ ﻧﻌﻠﻢ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ‪ ،‬ﻓﻘﺪ‬
‫ﺑﺎﺩﺭﻧﺎ ﺇﱃ ﺩﺭﺍﺳﺔ ﻣﺬّﻧﺐ َﻫﺎﱄ‪ ،‬ﻓﻮﺟﺪﻧﺎﻩ ﻳُﻜﻤﻞ ﺩﻭﺭﺗﻪ ﰲ ﻛﻞ ‪ ٧٦‬ﺳﻨﺔ ﴰﺴﻴﺔ‬
‫ﻣﺮّﺓ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﰲ ‪ ٧٥‬ﺳﻨﺔ‪ .‬ﻭﻭﺟﺪﻧﺎ ﻋﻠﻤﺎﺀ ﺍﻟﻔﻠﻚ ﻳﻌﺘﱪﻭﻥ ﺃ ﹼﻥ ﺑﺪﺍﻳﺔ ﺍﻟـ ّﺪﻭﺭﺓ‬
‫ﻟﻠﻤﺬﻧﺐ ﻫﺎﱄ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﰲ ﺃﺑﻌﺪ ﻧﻘﻄﺔ ﻟﻪ ﻋﻦ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺗﺴـﻤّﻰ ﻧﻘﻄـﺔ‬
‫ﺍﻷﻭﺝ‪ .‬ﻭﻳﺮﻯ ﺃﻫﻞ ﺍﻷﺭﺽ ﺍ ﹸﳌ ﹶﺬّﻧﺐ ﻋﻨﺪﻣﺎ ﻳﻜﻮﻥ ﰲ ﺃﻗﺮﺏ ﻧﻘﻄـﺔ ﻟـﻪ ﻣـﻦ‬
‫ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺗﺴﻤّﻰ ﻧﻘﻄﺔ ﺍﳊﻀﻴﺾ‪.‬‬
‫ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﻫﺎﱄ ﺑﺪﺃ ﺩﻭﺭﺗﻪ ﺍﻷﺧﲑﺓ ﻋﺎﻡ ‪١٩٤٨‬ﻡ‪ ،‬ﻭﳒﺪ ﺫﻟﻚ‬
‫ﰲ ﻛﺘﺐ ﺍﻟﻔﻠﻚ‪ .‬ﻭﻗﺪ ﲝﺜﻨﺎ ﰲ ﻣﺮﺍﺟﻊ ﻓﻠﻜﻴّﺔ ﻛﺜﲑﺓ ﻟﻨﻌﺮﻑ ﻣﱴ ﻳﺮﺟﻊ ﻫﺎﱄ ﺇﱃ‬
‫ﻧﻘﻄﺔ ﺍﻷﻭﺝ‪ ،‬ﻟﻴﻜﻤﻞ ﺩﻭﺭﺗﻪ ﺍﻷﺧﲑﺓ‪ ،‬ﻓﻠﻢ ﳒﺪ ﻣﻦ ﻳﺘﻌ ّﺮﺽ ﻟﺬﻟﻚ‪ .‬ﻭﻟﻜﻦ ﳝﻜﻨﻨﺎ‬
‫ﺃ ﹾﻥ ﻧﻘ ّﺪﺭ ﺫﻟﻚ؛ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺩﻭﺭﺗﻪ ‪ ٧٦‬ﺳﻨﺔ‪ ،‬ﻓﺴﻴﻜﻮﻥ ﰲ ﻧﻘﻄﺔ ﺍﻷﻭﺝ ﻋـﺎﻡ‬
‫‪٢٠٢٤‬ﻡ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺩﻭﺭﺗﻪ ‪ ٧٥‬ﺳﻨﺔ‪ ،‬ﻓﺴﻴﻜﻮﻥ ﰲ ﺍﻷﻭﺝ ﻋـﺎﻡ ‪٢٠٢٣‬ﻡ‪.‬‬
‫ﻭﻛﺎﻥ ﺃ ﹾﻥ ﻭﻗﻌﻨﺎ ﻋﻠﻰ ﻛﺘﺎﺏ ُﻳﻘﺪّﻡ ﺗﻄﺒﻴﻘﺎﺕ ﻋﻤﻠﻴّﺔ ﻻﺳﺘﺨﺪﺍﻡ ﺍﻟﻜﻤﺒﻴـﻮﺗﺮ ﰲ‬
‫ﻋﻠﻢ ﺍﻟﻔﻠﻚ‪ ،‬ﺍﲰﻪ‪) :‬ﻣﻴﻜﺮﻭﻛﻤﺒﻴﻮﺗﺮ ﻭﻋﻠﻢ ﺍﻟﻔﻠﻚ(‪ ،‬ﻭﺟﺪﻧﺎ ﻓﻴﻪ ﺃﻧّﻪ ﺑﻌﺪ ﺗﺰﻭﻳﺪ‬
‫ﺍﻟﻜﻤﺒﻴﻮﺗﺮ ﺑﺎﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﻼﺯﻣﺔ ﻛﺎﻧﺖ ﺍﳌﻔﺎﺟﺄﺓ ﺃ ﹼﻥ ﻫﺎﱄ ﺳﻴﻌﻮﺩ ﺇﱃ ﺍﻷﻭﺝ ﻋﺎﻡ‬
‫‪٢٠٢٢‬ﻡ‪ .‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻄﺎﺑﻖ ﺑﲔ ﺍﻟﻨﺒﻮﺀﺓ ﻭﺩﻭﺭﺓ ﺍﳌﺬﻧﺐ ﻫـﺎﱄ‪ ،‬ﻭﻻ‬
‫ﻳﻌﲏ ﺫﻟﻚ ﻣﺎ ﻗﺪ ﻳﺘﻮﻫّﻤ ُﻪ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﺛﺄﺛﲑ ﺍﻷﻓﻼﻙ ﰲ ﺣﻴﺎﺓ ﺍﻟﺒﺸﺮ‪ ،‬ﺑﻞ‬
‫ﻻ ﻳﺰﻳﺪ ﺍﻷﻣﺮ ﻋﻦ ﻛﻮﻧﻪ ﻋﻼﻣﺔ ﻭﺭﺩﺕ ﰲ ﻧﺒﻮﺀﺓ‪ ،‬ﻓﻼ ﻓﺮﻕ ﺑـﲔ ﺃﻥ ﻧﻘـﻮﻝ‪":‬‬
‫ﻋﻨﺪﻣﺎ ﺗﺰﻭﻝ ﺇﺳﺮﺍﺋﻴﻞ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻡ ‪٢٠٢٢‬ﻡ " ﺃﻭ ﻧﻘﻮﻝ‪ ":‬ﻋﻨﺪﻣﺎ ﺗﺰﻭﻝ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻳﻜﻮﻥ ﺍﳌﺬﻧّﺐ ﰲ ﺃﺑﻌﺪ ﻧﻘﻄﺔ ﻟﻪ ﻋﻦ ﺍﻟﺸﻤﺲ "‪ .‬ﺃﻭ ﻧﻘـﻮﻝ‪ ":‬ﻋﻨـﺪﻣﺎ ﺗﻘـﻮﻡ‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﺗﺪﻭﻡ ﲟﻘﺪﺍﺭ ﺩﻭﺭﺓ ﻛﺎﻣﻠﺔ ﻟﻠﻤﺬﻧّﺐ "‪.‬‬

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‫ﺭﺃﻯ ﺍﻟﻨﺎﺱ ﻣﺬﻧﺐ ﻫﺎﱄ ﺑﺘﺎﺭﻳﺦ ‪١٩٨٦/٢/١٠‬ﻡ‪ ،‬ﺃﻱ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﰲ‬
‫ﺍﳊﻀﻴﺾ‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﻗﻄﻊ ﻧﺼﻒ ﺍﻟﺪّﻭﺭﺓ ﰲ ﻣ ّﺪﺓ ﻣﻘﺪﺍﺭﻫﺎ ‪ ٣٨‬ﺳﻨﺔ ﴰﺴـّﻴﺔ‪،‬‬
‫ﺃﻱ ) ‪ ،(٢×١٩‬ﻭﺇﺫﺍ ﺑﻘﻲ ﻳﺴﲑ ﺑﺎﻟﺴﺮﻋﺔ ﻧﻔﺴﻬﺎ ﻓﺴﻮﻑ ﻳﻜﻤﻞ ﺩﻭﺭﺗﻪ ﰲ ‪٧٦‬‬
‫ﺳﻨﺔ‪ .‬ﻭﻟﻜﻦ ﻭﻓﻖ ﻣﻌﻄﻴﺎﺕ ﺍﻟﻜﻤﺒﻴﻮﺗﺮ ﺳﻴﻜﻤﻞ ﺁﺧﺮ ﺩﻭﺭﺓ ﻟـﻪ ﰲ ‪ ٧٥‬ﺳـﻨﺔ‬
‫ﴰﺴّﻴﺔ؛ ﺇﺫ ﺑﺪﺃ ﺩﻭﺭﺗﻪ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻌﺎﻡ ‪١٩٤٨‬ﻡ‪ ،‬ﻭﺳﻴﻜﻤﻠﻬﺎ ﰲ ﺃﻭﺍﺧـﺮ ﺍﻟﻌـﺎﻡ‬
‫‪٢٠٢٢‬ﻡ‪ .‬ﻭﻳُﻼﺣَﻆ ﺃﻥ ﺍﳌﺪﺓ ﻣﻦ ‪١٩٨٦/٢/١٠‬ﻡ ﺇﱃ ﺃﻭﺍﺧﺮ ‪٢٠٢٢‬ﻡ ﻫـﻲ‬
‫‪ ٣٨‬ﺳﻨﺔ ﻗﻤﺮﻳﺔ‪ ،‬ﺃﻱ) ‪ .(٢×١٩‬ﻭﺃ ﹼﻥ ﺍﳌﺪّﺓ ﻣﻦ ﺑﺪﺍﻳﺎﺕ ﻋـﺎﻡ ‪١٩٤٨‬ﻡ‪ ،‬ﺇﱃ‬
‫‪١٩٨٦/٢/١٠‬ﻡ ﻫﻲ ‪ ٣٨‬ﺳﻨﺔ ﴰﺴﻴّﺔ‪ .‬ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍﺠﻤﻟﻤـﻮﻉ ‪ ٧٥‬ﺳـﻨﺔ‬
‫ﴰﺴﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃ ﹼﻥ ﺳﺮﻋﺔ ﺍﳌﺬﻧّﺐ ﻗﺪ ﺍﺯﺩﺍﺩﺕ ﺑﻌﺪ ﻋـﺎﻡ ‪١٩٨٦‬ﻡ‪ .‬ﻓﻬـﻞ‬
‫ﻟﺬﻟﻚ ﺩﻻﻟﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﻨﺒﻮﺀﺓ؟!‬

‫‪ ١٩٤٨‬ﻡ‬
‫‪ ١٩٨٦- ٢-١٠‬ﻡ‬

‫ﺳﺒﻖ ﺃﻥ ﺫﻛﺮﻧﺎ ﺃ ﹼﻥ ﺍﳊﺴﺎﺏ ﻗﺒﻞ ‪٦٢١‬ﻡ ﻫﻮ ﺑﺎﻟﺴﻨﺔ ﺍﻟﺸﻤﺴـﻴّﺔ‪ ،‬ﻭﺃ ﹼﻥ‬

‫ﺍﳊﺴﺎﺏ ﺑﻌﺪﻫﺎ ﺑﺎﻟﺴﻨﺔ ﺍﻟﻘﻤﺮّﻳﺔ‪ .‬ﻭﲟﻌﲎ ﺁﺧﺮ‪ :‬ﻣﺎ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﺑﺎﻟﺸﻤﺴ ّﻲ‪ ،‬ﻭﻣـﺎ‬
‫ﻱ ﺧﺎﺹ ﺑﺎﻹﺳﻼﻡ‪ .‬ﻓ ِﻤﻦ ﺃﻭﺝ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ‬ ‫ﻱ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﻘﻤﺮ ّ‬ ‫ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﺑﺎﻟﻘﻤﺮ ّ‬
‫ﺑﺪﺍﻳﺔ ﺣﻀﻴﻀﻬﺎ ‪ ٣٨‬ﺳﻨﺔ ﴰﺴّﻴﺔ‪ .‬ﻭﻣﻦ ﺑﺪﺍﻳﺔ ﺻﻌﻮﺩ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﳊﻀﻴﺾ‬
‫ﺇﱃ ﺃﻭﺟﻬﻢ ‪ ٣٨‬ﺳﻨﺔ ﻗﻤﺮّﻳﺔ‪ ،‬ﻭﺻﻌﻮﺩ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺍﳊﻀﻴﺾ ﻳﻌـﲏ ﺑﺪﺍﻳـﺔ‬
‫ﺣﻀﻴﺾ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻳُﻼﺣﻆ ﺃ ﹼﻥ ﻫﺎﱄ ﻳُﺴﺮﻉ ﰲ ﺣﺮﻛﺘﻪ ﺑﻌـﺪ ﻋـﺎﻡ ‪١٩٨٦‬ﻡ‪،‬‬

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‫ﻭﻳﻼﺣﻆ ﰲ ﺍﳌﻘﺎﺑﻞ ﺃ ﹼﻥ ﺍﳌﺘﻐﻴّﺮﺍﺕ ﰲ ﺍﻟﻌﺎﱂ ﺃﺳﺮﻉ ﻣﻦ ﻛﻞ ﺍﻟﺘﻮﻗﹼﻌﺎﺕ‪.‬‬
‫ﺟﺎﺀ ﰲ ﺍﻵﻳﺔ ‪ ١٢‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﺍﻟﱵ ﺗﺄﺗﻰ ﺗﻌﻘﻴﺒﺎﹰ ﻋﻠﻰ ﺍﻟﻨﺒﻮﺀﺓ‪:‬‬
‫) َﻭ َﺟ َﻌ ﹾﻠﻨَﺎ ﺍﻟﻠﻴﻞﹶ ﻭَﺍﻟﻨﻬﺎ َﺭ َﺀﺍﹶﻳَﺘ ْﻴ ِﻦ ﻓﹶﻤَﺤَﻮْﻧَﺎ ﺀَﺍَﻳ ﹶﺔ ﺍﻟﻠﻴﻞِ َﻭ َﺟ َﻌ ﹾﻠﻨَـﺎ ﺀَﺍﻳَـ ﹶﺔ ﺍﻟﻨـﻬﺎ ِﺭ‬
‫ﳊﺴَﺎﺏ َﻭﻛﹸﻞ َﺷ ٍﺊ‬
‫ﻼ ِﻣ ْﻦ ﺭَﺑﻜﹸﻢ َﻭِﻟَﺘﻌْ ﹶﻠﻤُﻮﺍ َﻋ َﺪ َﺩ ﺍﻟﺴﻨﲔَ ﻭَﺍ ِ‬
‫ﺼ َﺮ ﹰﺓ ِﻟَﺘﺒَْﺘﻐُﻮﺍ ﻓﻀ ﹰ‬
‫ﻣُﺒْ ِ‬
‫ﳊﺴَﺎﺏ‪( ..‬‬
‫ﻼ(‪ .‬ﻻﺣﻆ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ ) :‬ﻭِﻟَﺘ ْﻌﻠﹶﻤﻮﺍ َﻋ َﺪ َﺩ ﺍﻟﺴﻨﲔَ ﻭَﺍ ِ‬
‫ﺼﻠﻨَﺎ ُﻩ َﺗﻔﹾﺼﻴ ﹰ‬
‫ﹶﻓ ّ‬
‫ﻭﲝﺜﹸﻨﺎ ﻫﺬﺍ ﰲ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻭﺍﳊﺴﺎﺏ‪ .‬ﻭﺍﻟﻼﻓﺖ ﻟﻠﻨﻈﺮ ﻫﻨﺎ ﺃ ﹼﻥ ﺗﺮﺗﻴﺐ ﻛﻠﻤـﺔ‬
‫ﻭﺍﳊﺴﺎﺏ ﰲ ﺍﻵﻳﺔ ﻫﻮ ‪ ١٩‬ﻭﺳﺒﻖ ﺃﻥ ﻗﻠﻨﺎ ﺇ ﹼﻥ ﻛ ﹼﻞ ﻛﻠﻤﺔ ﰲ ﺍﻟ ّ‬
‫ﺴﻮﺭﺓ ﺗﻘﺎﺑـﻞ‬
‫ﺳﻨﺔ‪ .‬ﻭﲝﺜﹸﻨﺎ ﻫﺬﺍ ﻳﺘَﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺴﻨﲔ ﻭﺍﳊﺴﺎﺏ ﻭﻓﻖ ﺍﻟﻌﺪﺩ ‪ .١٩‬ﻓﺘﺄﻣّﻞ!!‬

‫‪ ٦٦‬ﻻ ﻋﻼﻗﺔ ﳌﺎ ﻧﻘﻮﻟﻪ ﲟﺰﺍﻋﻢ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺘﺄﺛﲑ ﺍﻷﻓﻼﻙ‪ ،‬ﻭﻻ ﻳﺰﻳﺪ ﺍﻷﻣﺮ ﻋﻦ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺇﺭﻫﺎﺻﺎ ﻣﻠﻤﻮﺳﺎ ﻳﺘﻌﻠﻖ ﺑﻐﻴﺐ‬
‫ﻏﲑ ﳏﺴﻮﺱ‪.‬‬

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 ‫ﻓﻠﻤّﺎ ﻗﻀﻴﻨﺎ ﻋﻠﻴﻪ ﺍﳌﻮﺕ‬

‫ﻫﻞ ﺍﺗّﻔﻖ ﺍﳌﺆﺭﺧﻮﻥ ﻋﻠﻰ ﺃ ﹼﻥ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴّـﻼﻡ ﻫـﻮ‬
‫‪٩٣٥‬ﻕ‪.‬ﻡ؟! ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻘﺎﺭﺉ ﺇﺟﺎﺑﺔ ﺳﺮﻳﻌﺔ ﻓﺒﺈﻣﻜﺎﻧﻪ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ " ﺍﳌﻨﺠﺪ ﰲ‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﻋﻼﻡ"‪ ٦٧،‬ﰒ ﺇ ﹼﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﺗﺬﻛﺮ ﺃ ﹼﻥ ﻭﻓﺎﺗـﻪ‪،‬‬
‫ﺴﻼﻡ‪ ،‬ﻛﺎﻧﺖ ﺳﻨﺔ ‪ ٩٣٥‬ﻕ‪.‬ﻡ‪ .‬ﰲ ﺍﳌﻘﺎﺑﻞ ﳒﺪ ﺃ ﹼﻥ ﻫﻨﺎﻙ ﻣﺮﺍﺟﻊ ﺃﺧﺮﻯ‬ ‫ﻋﻠﻴﻪ ﺍﻟ ّ‬
‫ﺗﺬﻛﺮ ﺃ ﹼﻥ ﻭﻓﺎﺗﻪ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﺎﻧﺖ ﺳﻨﺔ ‪ ٩٣٠‬ﻕ‪.‬ﻡ‪ ،‬ﺃﻭ ‪ ٩٢٦‬ﻕ‪.‬ﻡ‪ .‬ﻭﺍﻟﻴﻮﻡ‬
‫ﻻ ﻳﺴﻬﻞ ﺍﻟﺒﺖ ﺃﻭ ﺍﻟﺘﺮﺟﻴﺢ‪ ،‬ﺑﻞ ﻗﺪ ﻳﺴﺘﺤﻴﻞ‪ .‬ﻭﻧﻈﺮﹰﺍ ﻟﻠﻌﻼﻗـﺎﺕ ﺍﻟﺮّﻳﺎﺿـﻴّﺔ‬
‫ﺍﻟﻼﻓﺘﺔ‪ ،‬ﻭﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻋﺘﺒﺎﺭ ﺳﻨﺔ ‪ ٩٣٥‬ﻕ‪.‬ﻡ ﻫﻲ ﺳﻨﺔ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻓﻘـﺪ ﺭﺃﻳﻨـﺎ ﺃﻥ‬
‫ﻧﺮﺟﻊ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻠﺘﺤﻘﻖ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﻣﺘﻴﺴّﺮﺍﹼ‪ ،‬ﺑﻞ ﱂ ﻳﻜﻦ‬
‫ﻟﻴﺨﻄﺮ ﺑﺎﻟﺒﺎﻝ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺗﻈﻬﺮ ﺇﺭﻫﺎﺻﺎﺕ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﺪﺩﻱ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﱘ‪.‬‬
‫ﻭﺇﻟﻴﻚ ﻋﺰﻳﺰﻱ ﺍﻟﻘﺎﺭﺉ ﺻﻮﺭﺓ ُﺟﺰﺋﻴّﺔ ﻋﻦ ﻣﺴﻠﻜﻨﺎ ﰲ ﺗﺮﺟﻴﺢ ﺍﻻﺣﺘﻤﺎﻻﺕ‪ ،‬ﺑﻌﺪ‬
‫ﺍﻹﳌﺎﻡ ﺑﺎﻷﳕﺎﻁ ﺍﻟﻌﺪﺩﻳّﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬
‫ﺴﻼﻡ ﺇﻻ ﰲ ﺍﻵﻳـﺔ‬ ‫ﱂ ﻳﺘﺤﺪﺙ ﺍﻟﻘﺮﺍﻥ ﺍﻟﻜﺮﱘ ﻋﻦ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟ ّ‬

‫‪ ٦٧‬ﻁ‪ -١٩٧٣ ،٧‬ﺍﳌﻄﺒﻌﺔ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ‪-‬ﺑﲑﻭﺕ‪.‬‬

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‫ﺕ ﻣَﺎ َﺩﻟﹼﻬﻢ ﻋَﻠﻰ َﻣ ْﻮﺗِـ ِﻪ‪."..‬‬
‫ﻀﻴْﻨﺎ َﻋ ﹶﻠ ْﻴ ِﻪ ﺍ ﹶﳌ ْﻮ َ‬
‫)‪ (١٤‬ﻣﻦ ﺳﻮﺭﺓ ﺳﺒﺄ‪ " :‬ﹶﻓ ﹶﻠ ّﻤﺎ ﹶﻗ َ‬
‫ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﰲ ﻛﻠﻤﺔ )ﻓﻠﻤّﺎ( ﻫﻮ ﺣﺮﻑ ﺗﺮﺗﻴﺐ ﻭﺗﻌﻘﻴﺐ‪ ،‬ﻭﻫﻮ ﻫﻨـﺎ ﺣﻠﻘـﺔ‬
‫ﺍﻟﻮﺻﻞ ﺑﲔ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﻭﺝ ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴّـﻼﻡ ﰲ ﺍﻵﻳـﺔ )‪،(١٣‬‬
‫ﻭﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻮﺗﻪ ﰲ ﺍﻵﻳﺔ )‪ .(١٤‬ﻭﻛﻠﻤﺔ )ﳌﹼﺎ( ﻫﻲ ﺍﻟﱵ ُﺗﺤﺪّﺩ ﺯﻣﻦ ﺍﳌﻮﺕ‪.‬‬
‫ﻋﻠﻰ ﺿﻮﺀ ﺫﻟﻚ ﺇﻟﻴﻚ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﻌﺪﺩﻳّﺔ‪:‬‬
‫ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﻣﻦ ﺑﺪﺍﻳﺔ ﺳﻮﺭﺓ ﺳﺒﺄ‪ ،‬ﺇﱃ ﻬﻧﺎﻳﺔ ﺍﻵﻳﺔ )‪ ،(١٣‬ﺃﻱ ﻗﺒـﻞ‬
‫ﺍﳊﺪﻳﺚ ﻋﻦ ﻣﻮﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ‪ ،‬ﻫﻮ ‪ ٩٣٤‬ﺣﺮﻓﹰﺎ‪ ،‬ﰒ ﺗﺎﰐ ﺍﻟﻔﺎﺀ ‪ -‬ﻭﺍﻟﱵ ﻫـﻲ‬
‫ﺣﺮﻑ ﺗﺮﺗﻴﺐ ﻭﺗﻌﻘﻴﺐ ‪ -‬ﻣﻠﺘﺼﻘﺔ ﺑﻜﻠﻤﺔ )ﳌﹼﺎ( ﺍﻟﱵ ﲢﺪﺩ ﺯﻣﻦ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺍﺠﻤﻟﻤﻮﻉ ﻫﻮ )‪ (٩٣٥‬ﺣﺮﻓﹰﺎ‪ .‬ﻭﺍﳌﺪﻫﺶ ﻫﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﻫﻮ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺓ ﺳـﻠﻴﻤﺎﻥ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ‪.‬‬
‫ﺴﻼﻡ ﰲ ﺍﻵﻳﺔ )‪ (١٤‬ﻣﻦ ﺳﻮﺭﺓ‬
‫ﺑﻌﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟ ّ‬
‫ﺳﺒﺄ‪ ،‬ﺗﺘﺤﺪﺙ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﻠﻴﻬﺎ ﻣﺒﺎﺷﺮﺓ ﻋﻦ ﻗﺼّﺔ ﺳﺒﺄ‪ " :‬ﻟﻘﺪ ﻛﺎﻥ ﻟﺴﺒﺄ ﰲ‬
‫ﺴ ﹶﻜﻨﻬﻢ ﺀﺍﻳﺔ‪ "...‬ﻭﻳﺴﺘﻤﺮ ﺍﻟﻜﻼﻡ ﻋﻨﻬﺎ ﺣﱴ ﺍﻵﻳـﺔ )‪ .(٢١‬ﻭﺇﺫﺍ ﺃﺣﺼـﻴﻨﺎ‬
‫َﻣ ْ‬
‫ﺍﳊﺮﻭﻑ ﺑﻌﺪ ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﻓﻠﻤﺎ ﻗﻀﻴﻨﺎ ﻋﻠﻴﻪ ﺍﳌـﻮﺕ " ﺇﱃ‬
‫ﺁﺧﺮ ﺍﻵﻳﺔ )‪ (٢١‬ﺳﻨﺠﺪ ﺃ ﹼﻥ ﺍﻟﻌﺪﺩ ﻫﻮ )‪ (٥٧٠‬ﺣﺮﻓﹰﺎ‪ .‬ﻭﺇﺫﺍ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﳌﻨﺠﺪ‬
‫ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﻷﻋﻼﻡ ﳒﺪ ﺃ ﹼﻥ ﺁﺧﺮ ﺍﻬﻧﺪﺍﻡ ﻟﺴﺪ ﻣﺄﺭﺏ ﻫﻮ ﺍﻟﻌﺎﻡ ‪٥٧٠‬ﻡ‪ ٦٨،‬ﺃﻱ ﺃ ﹼﻥ‬
‫ﻬﻧﺎﻳﺔ ﺳﺒﺄ ﻛﺎﻧﺖ ﰲ ﺍﻟﻌﺎﻡ ‪٥٧٠‬ﻡ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﺮﻭﻑ ﺍﻟــ )‪ (٥٧٠‬ﺑﻌـﺪ‬
‫ﺣﺮﻑ ﺍﻟﻔﺎﺀ ﻗﺎﺑﻠﺖ )‪ (٥٧٠‬ﺳﻨﺔ ﺑﻌﺪ ﺍﳌﻴﻼﺩ‪ ،‬ﻓﺈﻥ ﺍﻟـ )‪ (٩٣٥‬ﺣﺮﻓـﺎ ﺍﻟـﱵ‬

‫‪ ٦٨‬ﺟﺎﺀ ﰲ ﺍﳌﻨﺠﺪ‪ " :‬ﻣﺄﺭﺏ‪ :‬ﻋﺎﺻﻤﺔ ﺍﳌﻤﻠﻜﺔ ﺍﻟﺴﺒﺌﻴﺔ‪...‬ﺍﺷﺘﻬﺮﺕ ﺑﺎﻟﺴّﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﲰﻬﺎ‪...‬ﻳﻨﺴﺐ ﺧﺮﺍﺑﻪ ﺇﱃ ﺍﻟﺴّﻴﻞ ﺍﻟﻌَﺮِﻡ‬
‫ﺑﲔ ‪." ٥٧٠-٥٤٢‬‬

‫‪٧٧‬‬
‫ﺳﺒﻘﺖ ﺗﻘﺎﺑﻞ ﺍﻟـ )‪ (٩٣٥‬ﺳﻨﺔ ﻗﺒﻞ ﺍﳌﻴﻼﺩ‪ .‬ﻭﻬﺑﺬﺍ ﻧﻜﻮﻥ ﻗﺪ ﺭﺟّﺤﻨﺎ ﺃ ﹾﻥ ﺗﻜﻮﻥ‬
‫ﻭﻓﺎﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺳﻨﺔ ‪٩٣٥‬ﻕ‪.‬ﻡ‪ .‬ﻓﺘﺄﻣّﻞ!!‬
‫ﻗﻠﻨﺎ ﺇ ﹼﻥ ﺍﻵﻳﺔ )‪ (١٣‬ﻣﻦ ﺳﻮﺭﺓ ﺳﺒﺄ ﺗﺘﺤﺪﺙ ﻋﻦ ﺃﻭﺝ ﻣﻠﻚ ﺳـﻠﻴﻤﺎﻥ‪،‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﹼﰒ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻋﻦ ﻭﻓﺎﺗﻪ ﰲ ﺍﻵﻳﺔ )‪ ،(١٤‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻣﺒﺎﺷـﺮﺓ‬
‫ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻋﻦ ﻗﺼﺔ ﺳﺒﺄ ﰲ ﺍﻵﻳﺎﺕ‪ .(٢١ – ١٥) :‬ﻭﺍﻟﻼﻓـﺖ ﻫﻨـﺎ ﺃ ﹼﻥ‬
‫ﺍﻟﻜﻼﻡ ﺣﻮﻝ ﺳﺒﺄ ﺟﺎﺀ ﺑﻌﺪ ﺍﻟﻜﻼﻡ ﻋﻦ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃ ﹼﻥ‬
‫ﺳﻠﻄﺎﻥ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺪ ﺍﻣﺘﺪ ﻟﻴﺸﻤﻞ ﳑﻠﻜﺔ ﺳﺒﺄ ﰲ ﺍﻟﻴﻤﻦ‪ ٦٩.‬ﻭﻋﻠﻴﻪ‬
‫ﻓﺈﻧّﻪ ﻣﻦ ﺍﳌﺘﻮﻗﹼﻊ ﺃﻥ ﺗﻨﺸ ّﻖ ﺑﻼﺩ ﺍﻟﻴﻤﻦ ﺑﻌﺪ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ‪ ،‬ﻛﻤـﺎ‬
‫ﺣﺼﻞ ﰲ ﺍﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ .‬ﻭﻣﻦ ﺍﳌﺘﻮﻗﹼﻊ ﺃﻳﻀﹰﺎ ﺃﻥ ﺗﺴﺮﻱ ﻋﺪﻭﻯ ﺍﻹﻓﺴﺎﺩ ﻣـﻦ‬
‫ﻓﻠﺴﻄﲔ ﺇﱃ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻳﻌﺰﺯ ﺍﻟﻘﻮﻝ ﻬﺑﺬﺍ ﺍﻷﻣﻮﺭ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻳﻼﺣﻆ ﺃ ﹼﻥ ﺍﻵﻳﺔ ‪ ١٨‬ﻣﻦ ﺳﻮﺭﺓ ﺳﺒﺄ ﺗﺘﺤﺪﺙ ﻋﻦ ﻋﻼﻗﺔ ﺑﻼﺩ ﺳـﺒﺄ ﰲ‬
‫ﺍﻟﻴﻤﻦ ﺑﺎﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ‪) :‬ﻭ َﺟ َﻌﻠﹾﻨﺎ َﺑ ْﻴَﻨﻬُﻢ َﻭَﺑ ْﻴ َﻦ ﺍﻟﻘﺮﻯ ﺍﻟﱵ ﺑَﺎ َﺭﻛﹾﻨﺎ ﻓﻴﻬﺎ ﻗﹸـﺮﻯ‬
‫ﻇﹶﺎ ِﻫﺮَﺓ‪ .(...‬ﹼﰒ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﰲ ﺍﻵﻳﺔ ‪ ١٩‬ﻋﻦ ﺇﻓﺴﺎﺩ ﺍﻟﺴّـﺒﺌﻴﲔ ﻭﺗﺸـﺘﻴﺘﻬﻢ‪.‬‬
‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻻ ُﻳﺘﺼـﻮّﺭ ﲤﺎﺳـﻚ ﺍﻷﻃـﺮﺍﻑ ﻣـﻊ ﻬﺗـﺎﻭﻱ ﻭﺗﻔﺘـﺖ ﺍﻟﻘﻠـﺐ‪.‬‬
‫ﺛﺎﻟﺜﹰﺎ‪ :‬ﺟﺎﺀ ﺍﻟﻜﻼﻡ ﻋﻦ ﺇﻓﺴﺎﺩ ﺍﻟﺴّﺒﺌﻴﲔ‪ ،‬ﰲ ﺳﻮﺭﺓ ﺳﺒﺄ‪ ،‬ﺑﻌﺪ ﺍﻟﻜﻼﻡ ﺣﻮﻝ ﻭﻓﺎﺓ‬
‫ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ‪.‬‬
‫ﺭﺍﺑﻌﹰﺎ‪ :‬ﳜﺘﺘﻢ ﺍﻟﻜﻼﻡ ﺣﻮﻝ ﺍﳌﻠﻚ ﺍﻟﻌﻈﻴﻢ ﻟﺴﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﰲ ﺳﻮﺭﺓ ﺳﺒﺄ‪،‬‬
‫ﻱ‬
‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ )‪..." :(١٣‬ﺍﻋﻤﻠﻮﺍ ﺀﺍ ﹶﻝ ﺩﺍﻭ َﺩ ﺷُﻜﺮﺍﹰ‪ ،‬ﻭﻗﻠﻴﻞﹲ ﻣﻦ ﻋﺒﺎﺩ َ‬
‫ﺍﻟﺸّﻜﻮﺭ"‪ .‬ﻭﰲ ﻫﺬﺍ ﻣﺪﺡ ﻵﻝ ﺩﺍﻭﺩ‪ ،‬ﻋﻠﻴﻬﻢ ﺍﻟﺴّﻼﻡ‪ ،‬ﻭﺗﻌﺮﻳ ٌ‬
‫ﺾ ﺑﺎﳌﻔﺴـﺪﻳﻦ‪.‬‬

‫‪ ٦٩‬ﺭﺍﺟﻊ ﺍﻵﻳﺎﺕ‪ (٤٤-١٥) :‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‪.‬‬

‫‪٧٨‬‬
‫ﺧﺎﻣﺴﹰﺎ‪ :‬ﺟﺎﺀ ﺍﻟﻜﻼﻡ ﺣﻮﻝ ﺇﻓﺴﺎﺩ ﺍﻟﺴّﺒﺌﻴﲔ ﻭﲤﺰﻳﻘﻬﻢ ﰲ ﺍﻵﻳﺔ )‪ (١٩‬ﻣﻦ ﺳﻮﺭﺓ‬
‫ﺕ ﻟﻜـ ﹼﻞ ﺻَـﺒّﺎ ٍﺭ ﺷـﻜﻮ ٍﺭ "‬
‫ﺳﺒﺄ‪ ،‬ﻭﲣﺘﻢ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪..." :‬ﺇ ﹼﻥ ﰲ ﺫﻟﻚ ﻵﻳﺎ ٍ‬
‫ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﺍﻵﻳﺘﲔ‪١٣) :‬ﻭ‪ (١٩‬ﻗﺪ ُﺧﺘﻤﺘﺎ ﺑﻜﻠﻤﺔ )ﺷﻜﻮﺭ(‪ .‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺑﺄ ﹼﻥ‬
‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻛﺼﻔﺔ ﻟﻠﺒﺸﺮ‪ ،‬ﱂ ﺗﺘﻜﺮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻻ )‪ (٦‬ﻣﺮّﺍﺕ‪ .‬ﻭﻋﻠﻰ‬
‫ﺿﻮﺀ ﺫﻟﻚ‪ ،‬ﺇﻟﻴﻚ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ ﺍﻟﻌﺪﺩﻳّﺔ‪:‬‬
‫‪ (١‬ﻋﺪﺩ ﻛﻠﻤﺎﺕ ﻛﻞ ﺁﻳﺔ ﻣﻦ ﺍﻵﻳﺘﲔ‪ ١٣) :‬ﻭ‪ (١٩‬ﻣﻦ ﺳﻮﺭﺓ ﺳﺒﺄ ﻫﻮ )‪(١٩‬‬
‫ﻛﻠﻤﺔ‪.‬ﻭﻻ ﻳﻮﺟﺪ ﺁﻳﺔ ﺃﺧﺮﻯ ﰲ ﺍﻟﺴّﻮﺭﺓ ﻋﺪﺩ ﻛﻠﻤﺎﻬﺗﺎ ‪.١٩‬‬
‫‪ (٢‬ﻋﺪﺩ ﺣﺮﻭﻑ ﻛﻞ ﻣﻦ ﺍﻵﻳﺘﲔ ﻫﻮ )‪ (٨٤‬ﺣﺮﻓﹰﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺘﺴﺎﻭﻱ ﰲ ﻋـﺪﺩ‬
‫ﺍﳊﺮﻭﻑ ﻭﺍﻟﻜﻠﻤﺎﺕ ﻳﻠﻔﺖ ﺍﻻﻧﺘﺒﺎﻩ‪.‬‬
‫‪ (٣‬ﺇﺫﺍ ﺿﺮﺑﻨﺎ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﰲ ﻋﺪﺩ ﺍﻟﻜﻠﻤﺎﺕ‪ ،‬ﻳﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ ﻫﻮ‪:‬‬
‫) ‪ .١٥٩٦ = (٨٤×١٩‬ﻭﲟﺎ ﺃ ﹼﻥ ﺍﻵﻳﺔ ‪ ١٣‬ﻣﻦ ﺳﻮﺭﺓ ﺳﺒﺄ ﺗﺘﺤﺪﺙ ﻋﻦ ﺃﻭﺝ‬
‫ﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ‪ ،‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻗﺒﻞ ﺍﳊﺪﻳﺚ ﻋﻦ ﻭﻓﺎﺗﻪ ﰲ ﺍﻵﻳﺔ ‪ ،١٤‬ﻭﲟـﺎ ﺃ ﹼﻥ‬
‫ﺍﻵﻳﺔ ‪ ١٩‬ﺗﺘﺤﺪﺙ ﻋﻦ ﺇﻓﺴﺎﺩ ﺍﻟﺴّﺒﺌﻴﲔ ﻭﲤﺰﻳﻘﻬﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﳛﺘﻤـﻞ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻣﻮﺍﻛﺒﹰﺎ ﻹﻓﺴﺎﺩ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﲤﺰﻳﻖ ﺩﻭﻟﺘﻬﻢ‪ ،‬ﻭﲟﺎ ﺃ ﹼﻥ ﺍﻟﻌﺪﺩ ‪ ١٥٩٦‬ﻣﺸﺘﺮﻙ ﺑﲔ‬
‫ﺍﻵﻳﺘﲔ‪ ،‬ﻓﻬﻨﺎﻙ ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻳﺸﲑ ﺇﱃ ﺑﺪﺍﻳﺔ ﻣﻠﻚ ﺳـﻠﻴﻤﺎﻥ‪،‬‬
‫ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ‪ ،‬ﻭﻋﻼﻗﺘﻪ ﺑﺎﻹﺳﺮﺍﺀ‪ .‬ﻭﺍﻟﺬﻱ ﻋﺰﺯ ﻟﺪﻳﻨﺎ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺽ ﺍﳌﻼﺣﻈﺎﺕ‬
‫ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃ( َﻣﻠﻚ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ )‪ (٤٠‬ﺳﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﻭﻓﻖ ﻣﺎ ﺟـﺎﺀ ﰲ ﺍﻟﻌﻬـﺪ‬
‫ﺍﻟﻘﺪﱘ‪ .٧٠‬ﻭﻋﻠﻴﻪ ﻓﺈﺫﺍ ﺃﺿﻔﻨﺎ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﺇﱃ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻣـﻦ ﻭﻓﺎﺗـﻪ‪ ،‬ﻋﻠﻴـﻪ‬

‫‪ ٧٠‬ﺳﻔﺮ ﺍﳌﻠﻮﻙ ﺍﻷﻭﻝ‪ ،‬ﺍﻹﺻﺤﺎﺡ ﺍﳊﺎﺩﻱ ﻋﺸﺮ‪ ..." :‬ﻭﻛﺎﻧﺖ ﺍﻷﻳﺎﻡ ﺍﻟﱵ ﻣﻠﻚ ﻓﻴﻬـﺎ ﺳـﻠﻴﻤﺎﻥ ﰲ ﺃﻭﺭﺷـﻠﻴﻢ ﻋﻠـﻰ‬

‫‪٧٩‬‬
 ‫ﺍﻟﺴﻼﻡ‪ ،‬ﺇﱃ ﺳﻨﺔ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻳﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ‪.١٥٩٦ = (٤٠ +١٥٥٦) :‬‬
‫ﺏ( ﻋﺪﺩ ﻛﻠﻤﺎﺕ ﺁﻳﺎﺕ ﻗﺼﺔ ﺳﺒﺄ ﻫﻮ‪ (١١١) :‬ﻛﻠﻤﺔ‪ .‬ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ‬
‫ﻫﻮ ﻋﺪﺩ ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬
‫ﺝ( ﺍﳌﻔﺎﺟﺄﺓ ﻫﻨﺎ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻵﻳﺎﺕ ﻣﻦ ﺑﺪﺍﻳﺔ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺇﱃ ﺍﻵﻳﺔ ‪ ١٩‬ﻣﻦ‬
‫ﺳﻮﺭﺓ ﺳﺒﺄ‪ ،‬ﻫﻮ )‪ (١٥٩٦‬ﺁﻳﺔ‪ .‬ﻓﺘﺄﻣّﻞ!!‬
‫ﺇﺳﺘﻨﺎﺩﺍﹰ ﺇﱃ ﻣﺎ ﺳﺒﻖ ﺫﻛﺮﻩ ﳝﻜﻦ ﺃﻥ ﻧﻘﻮﻝ‪ :‬ﺇ ﹼﻥ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ﻗﺪ‬
‫ﺗﻮﰲ ﺳﻨﺔ ‪٩٣٥‬ﻕ‪.‬ﻡ‪ ،‬ﺍﳌﻮﺍﻓﻖ ‪ ١٥٥٦‬ﻗﺒﻞ ﺍﻹﺳﺮﺍﺀ‪ .‬ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﳎﻤـﻮﻉ‬
‫ﺃﺭﻗﺎﻡ ﻛ ﹼﻞ ﻣﻦ ﺍﻟﻌﺪﺩﻳﻦ ﻫﻮ )‪ ،(١٧‬ﻭﻻ ﻧﻨﺴﻰ ﺃ ﹼﻥ ﻫﺬﺍ ﻫـﻮ ﺗﺮﺗﻴـﺐ ﺳـﻮﺭﺓ‬
‫ﺍﻹﺳﺮﺍﺀ ﰲ ﺍﳌﺼﺤﻒ‪ ،‬ﻭﺃ ﹼﻥ ﻋﺪﺩ ﻛﻠﻤﺎﺕ ﺍﻟﺴّﻮﺭﺓ ﻫﻮ ‪١٥٥٦‬ﻛﻠﻤﺔ‪ .‬ﻭﺇﺫﺍ ﲨﻌﻨﺎ‬
‫ﺃﺭﻗﺎﻡ ﺍﻟﻌﺪﺩﻳﻦ ﻣﻌﹰﺎ ﻳﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ‪ ٣٤ = (١٧+١٧) :‬ﻭﻫﺬﺍ ﺗﺮﺗﻴﺐ ﺳﻮﺭﺓ ﺳﺒﺄ‬
‫ﰲ ﺍﳌﺼﺤﻒ‪.‬‬

‫ﻛﻞ ﺇﺳﺮﺍﺋﻴﻞ ﺃﺭﺑﻌﲔ ﺳﻨﺔ"‪ .‬ﻭﳓﻦ ﻫﻨﺎ ﻧﺴﺘﺄﻧﺲ ﻭﻻ ﳒﺰﻡ‪ ،‬ﻷﻧﻨﺎ ﻧﻌﻠﻢ ﺃ ﹼﻥ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻟﻴﺲ ﲝﺠﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬

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 ‫ﺣﺴﺎﺏ ﺍﳉﹸﻤﱠﻞ‬

‫ﺗﺘﺄﻟﻒ ﺍﻷﺣﺮﻑ ﺍﳍﺠﺎﺋّﻴﺔ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ‪٢٩‬ﺣﺮﻓﺎﹰ‪ ،‬ﺃﻣّـﺎ ﺍﻷﺣـﺮﻑ‬

‫ﺍﻷﲜﺪﻳﺔ ﻓﻬﻲ ‪ ٢٨‬ﺣﺮﻓﺎﹰ‪ ،‬ﻋﻠﻰ ﺍﻋﺘﺒﺎﺭ ﺃﻧﻪ ﻻ ﻓﺮﻕ ﰲ ﺍﻷﲜﺪﻳّﺔ ﺑـﲔ ﺍﻷﻟـﻒ‬
‫ﻱ‪ ،‬ﻭﺍﺭﺗﺒﺎﻁ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﲟﺎ ﻳﺴﻤﻰ‬ ‫ﻭﺍﳍﻤﺰﺓ‪ .‬ﻭﺍﻟﺬﻱ ﻳﻬﻤﻨﺎ ﻫﻨﺎ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﲜﺪ ّ‬
‫ﺣﺴﺎﺏ ﺍﳉَﹸﻤّﻞ‪ ،‬ﻭﻫﻮ ﺣﺴﺎﺏ ﺍﺳﺘﺨﺪﻡ ﰲ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴّﺎﻣّﻴﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﳒـﺪ ﺃ ﹼﻥ‬
‫ﺍﻷﲜﺪﻳّﺔ ﺍﻟﻌﱪﻳﺔ ﺗﺘﻄﺎﺑﻖ ﻣﻊ ﺍﻷﲜﺪّﻳﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺣﱴ ﺣﺮﻑ )ﺍﻟﺘﺎﺀ(‪ ،‬ﻭﺗﺰﻳﺪ ﺍﻟﻌﺮﺑﻴﺔ‪:‬‬
‫) ﺙ‪ ،‬ﺥ ‪ ،‬ﺫ ‪ ،‬ﺽ ‪ ،‬ﻅ ‪ ،‬ﻍ (‪.‬‬
‫ﻱ‪ ،‬ﻭﻣﺎ ﺍﺭﺗﺒﻂ ﺑﻪ ﻣـﻦ‬ ‫ﻟﻴﺲ ﻣﻦ ﺍﻟﺴّﻬﻞ ﻣﻌﺮﻓﺔ ﺃﺳﺎﺱ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﲜﺪ ّ‬
‫ﺣﺴﺎﺏ ﰲ ﺍﻟﻠﻐﺎﺕ ﺍﻟﺴّﺎﻣﻴّﺔ؛ ﺇﺫ ﺗﻌﺪﺩﺕ ﺍﻷﻗﻮﺍﻝ ﰲ ﺫﻟﻚ‪ ،‬ﲝﻴﺚ ﻳﺼﻌﺐ ﺍﳉﺰﻡ‬
‫ﺃﻭ ﺍﻟﺘﺮﺟﻴﺢ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﳍﺬﺍ ﺍﳊﺴﺎﺏ ﺃﺳﺎﺱ ﺩﻳﲏ؛ ﻓﺮﺟﺎﻝ ﺍﻟﺪﻳﻦ ﺍﻟﻴﻬـﻮﺩﻱ‬
‫ﻳﺴﺘﺨﺪﻣﻮﻧﻪ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﻗﺪ ﺍﺳﺘﺨﺪﻣﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺍﻟﺘﺄﺭﻳﺦ‪ ،‬ﻭﺑﺎﻟﻐﺖ ﺍﳌﺘﺼﻮّﻓﺔ ﰲ‬
‫ﺍﺳﺘﺨﺪﺍﻣﻪ‪،‬ﻛﻤﺎ ﺍﺳﺘﺨﺪﻣﻪ ﺃﻫﻞ ﺍﻟﺴّﺤﺮ ﻭﺍﻟﻜﻬﺎﻧﺔ‪ ،‬ﻭﺍﻟﺸﻌﻮﺫﺓ‪ .‬ﻭﻻ ﻳﺒﻌـﺪ‪،‬ﻛﻤﺎ‬
‫ﻗﻠﻨﺎ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﳍﺬﺍ ﺍﳊﺴﺎﺏ ﺃﺳﺎﺱ ﺩﻳﲏ‪ ،‬ﰒ ﺩﺧﻠـﻪ ﺍﻟﺘّﺤﺮﻳـﻒ ﻭﺍﻟﺘﺒـﺪﻳﻞ‬
‫ﺴ ﱢﻲﺀ ‪.‬‬
‫ﻭﺍﻟﺘﻮﻇﻴﻒ ﺍﻟ ﱠ‬
‫ﻼ ﻋﻦ ﺍﻟﺘﺮﺗﻴﺐ ﺍﳌﺸﺘﻬﺮ‬ ‫ﻱ ﰲ ﺍﻟﺸﻤﺎﻝ ﺍﳌﻐﺮﰊ ﻗﻠﻴ ﹰ‬
‫ﳜﺘﻠﻒ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻷﲜﺪ ّ‬

‫‪٨١‬‬
 ‫ﻱ‬ ‫ﻁ‬ ‫ﺡ‬ ‫ﺯ‬ ‫ﻭ‬ ‫ﻫـ‬ ‫ﺩ‬ ‫ﺝ‬ ‫ﺏ‬ ‫ﺃ‬
‫‪١٠‬‬ ‫‪٩‬‬ ‫‪٨‬‬ ‫‪٧‬‬ ‫‪٦‬‬ ‫‪٥‬‬ ‫‪٤‬‬ ‫‪٣‬‬ ‫‪٢‬‬ ‫‪١‬‬
‫ﻕ‬ ‫ﺹ‬ ‫ﻑ‬ ‫ﻉ‬ ‫ﺱ‬ ‫ﻥ‬ ‫ﻡ‬ ‫ﻝ‬ ‫ﻙ‬
‫‪١٠٠‬‬ ‫‪٩٠‬‬ ‫‪٨٠‬‬ ‫‪٧٠‬‬ ‫‪٦٠‬‬ ‫‪٥٠‬‬ ‫‪٤٠‬‬ ‫‪٣٠‬‬ ‫‪٢٠‬‬
‫ﻍ‬ ‫ﻅ‬ ‫ﺽ‬ ‫ﺫ‬ ‫ﺥ‬ ‫ﺙ‬ ‫ﺕ‬ ‫ﺵ‬ ‫ﺭ‬
‫‪١٠٠٠‬‬ ‫‪٩٠٠‬‬ ‫‪٨٠٠‬‬ ‫‪٧٠٠‬‬ ‫‪٦٠٠‬‬ ‫‪٥٠٠‬‬ ‫‪٤٠٠‬‬ ‫‪٣٠٠‬‬ ‫‪٢٠٠‬‬
‫ﻭﺍﳌﺴﺘﺨﺪﻡ ﻗﺪﳝﹰﺎ ﻭﺣﺪﻳﺜﺎﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ‪ ) :‬ﺃﲜﺪ‪ ،‬ﻫـﻮﺯ‪ ،‬ﺣﻄـﻲ ‪،‬ﻛﻠﻤـﻦ‪،‬‬
‫ﺳﻌﻔﺺ‪ ،‬ﻗﺮﺷﺖ‪ ،‬ﺛﺨﺬ‪ ،‬ﺿﻈﻎ (‪ .‬ﻭﺗﻨﺘﻬﻲ ﺍﻷﲜﺪﻳﺔ ﺍﻟﻌﱪﻳﺔ‪ ،‬ﻛﻤﺎ ﻗﻠﻨﺎ‪ ،‬ﻋﻨـﺪ‬
‫)ﻗﺮﺷﺖ (‪ .‬ﻭﻗﺪ ﹸﺃﻋِﻄ َﻲ ﻛﻞ ﺣﺮﻑ ﻗﻴﻤﺔ ﻋﺪﺩﻳﺔ ﻋﻠﻰ ﺍﻟﺼﻮﺭﺓ ﺍﻵﺗﻴﺔ ‪:‬‬

‫ﳉﻤّﻞ ( ﺃﻧﻪ ﻻ ﻓﺮﻕ ﰲ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳّـﺔ ﺑـﲔ‬ ‫ﻳﻼﺣﻆ ﰲ ﺣﺴﺎﺏ )ﺍ ﹸ‬

‫ﺍﻷﻟﻒ ﻭﺍﳍﻤﺰﺓ‪ ،‬ﻻﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﻷﺣﺮﻑ ﺍﻷﲜﺪﻳﺔ‪ ،‬ﻭﻟـﻴﺲ ﺍﳍﺠﺎﺋﻴّـﺔ‪ .‬ﻭﻗـﺪ‬
‫ﺍﺳﺘﺨ ِﺪﻡ ﻫﺬﺍ ﺍﳊﺴﺎﺏ ﻷﻏﺮﺍﺽ ﻛﺜﲑﺓ‪ ،‬ﻭﺍﺳﺘﺨﺪﻣﻪ ﺍﳌﺴـﻠﻤﻮﻥ ﰲ ﺍﻟﺘـﺄﺭﻳﺦ‬
‫ﻟﻠﻤﻌﺎﺭﻙ‪ ،‬ﻭﺍﻟﻮﻓﻴﺎﺕ‪ ،‬ﻭﺍﻷﺑﻨﻴﺔ‪ ،‬ﻭﻏﲑﻫﺎ‪ ...‬ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ‪:‬‬
‫ﺴﻠﻄﺎﻥ ) ﺑﺮﻗﻮﻕ ( ﻭﻫﻮ ﻣﻦ ﺳﻼﻃﲔ ﺍﳌﻤﺎﻟﻴﻚ ﺍﻟﺒُﺮﺟﻴّﺔ‪،‬‬ ‫ﻋﻨﺪﻣﺎ ﺗﻮﰲ ﺍﻟ ّ‬
‫ﻗﺎﻡ ﺑﻌﺾ ﺍﻟﻈﺮﻓﺎﺀ ﺑﺼﻴﺎﻏﺔ ﻋﺒﺎﺭﺓ ﲢﺪﺩ ﺗﺎﺭﻳﺦ ﻭﻓﺎﺗﻪ‪ ،‬ﻭﻫﻲ‪ ) :‬ﰲ ﺍﳌﺸـﻤﺶ (‪.‬‬
‫ﻭﻋﻠﻴﻪ ﺗﻜﻮﻥ ﻭﻓﺎﺓ ﺑﺮﻗﻮﻕ ﰲ ﺍﳌﺸﻤﺶ‪ .‬ﻭﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳﺔ ﳍﺬﻩ ﺍﻟﻌﺒـﺎﺭﺓ ﻫـﻲ‪:‬‬
‫)‪ ٨٠١ = (٣٠٠+٤٠+٣٠٠+٤٠+٣٠+١+١٠+٨٠‬ﻭﻋﻠﻴﻪ ﺗﻜﻮﻥ‬
‫ﻭﻓﺎﺓ ﺍﻟﺴّﻠﻄﺎﻥ )ﺑﺮﻗﻮﻕ ( ﺑﺘﺎﺭﻳﺦ ‪٨٠١‬ﻫـ‬
‫ﻣﺜﺎﻝ ﺁﺧﺮ‪:‬‬

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 ‫ﺗﻮﰲ ﺷﺎﻋﺮ ﺍﲰﻪ )ﺍﻟﺪّﻟﻨﺠﺎﻭﻱ (‪ ،‬ﻓﺮﺛﺎ ُﻩ ﺻﺪﻳﻖ ﻟﻪ‪ ،‬ﻭﺃﺭّﺥ ﻟﻮﻓﺎﺗﻪ ﻓﻘﺎﻝ‪:‬‬
‫ﻱ ﳊــﺪﻩ‬ ‫ﻭﻗﺪ ﺳﻜ َﻦ ﺍﻟﺪّﻟﻨﺠﺎﻭ ّ‬ ‫ﻚ ﻣﻦ ﺻﺪﻳ ٍﻖ‬
‫ﺖ ﺍﻟﺸّﻌ َﺮ ﻫﻞ ﻟ َ‬
‫ﺳﺄﻟ ُ‬
‫ﻭﺃﺻﺒﺢ ﺭﺍﻗﺪﹰﺍ ﰲ ﺍﻟﻘﱪ ﻋﻨــﺪﻩ‬ ‫ﺡ ﻭﺧ ّﺮ ﻣﻐﺸﻴﺎﹰ ﻋﻠﻴــــﻪ‬ ‫ﻓﺼﺎ َ‬
‫ﺖ‪ :‬ﻣﺎﺕ ﺍﻟﺸﻌ ُﺮ ﺑﻌـﺪﻩ‬ ‫ﻟﻘﺪ ﺃﺭّﺧ ُ‬ ‫ﺖ ﳌﻦ ﻳﻘﻮﻝ ﺍﻟﺸﻌﺮ ﺃﻗﹾﺼِــﺮ‬ ‫ﻓﻘﻠ ُ‬

‫ﺃﻋﻄﻰ ﺍﻟﺸﺎﻋﺮ ﻛﻠﻤ ﹰﺔ ﻣﻔﺘﺎﺣﻴّﺔ ﺗﺪﻟﻨﺎ ﻛﻴﻒ ﳓﺴﺐ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ " :‬ﻟﻘﺪ‬
‫ﺃﺭّﺧﺖ " ﺃﻱ‪ ،‬ﺍﺣﺴﺒﻮﺍ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﱵ ﺗﺄﰐ ﺑﻌﺪ ﻛﻠﻤﺔ ) ﺃﺭّﺧﺖ (‪ .‬ﻭﻛﺎﻥ ﳝﻜـﻦ‬
‫ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﺍﻟﺸﺎﻋﺮ ﻛﻠﻤﺎﺕ ﺃﺧﺮﻯ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﳊﺴـﺎﺏ‪ ،‬ﺃﻭ ﺍﻹﺣﺼـﺎﺀ‪ ،‬ﺃﻭ‬
‫ﺍﻟﻌﺪّ‪ ،‬ﺃﻭ ﺍﻟﺘﺄﺭﻳﺦ‪ ،‬ﺃﻭ ﻛﻠﻤﺎﺕ ﺗﺸﲑ ﺇﱃ ﺍﳉﹸﻤﻠﺔ ﺍﻟﱵ ﲢﻤﻞ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩّﻳﺔ ﺍﻟـﱵ‬
‫ﺤﺪّﺩ ﻋﺒﺎﺭﺓ‪) :‬ﻣﺎﺕ ﺍﻟﺸﻌﺮ ﺑﻌﺪﻩ( ﺗﺎﺭﻳﺦ ﻭﻓﺎﺓ‬
‫ﺃﺭﺍﺩﻫﺎ ﺍﻟﺸﺎﻋﺮ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‪ُ ،‬ﺗ َ‬
‫ﺍﻟﺪﻟﻨﺠﺎﻭﻱ‪:‬‬
‫)‪= (٥+٤+٧٠+٢+٢٠٠+٧٠+٣٠٠+٣٠+١+٤٠٠+١+٤٠‬‬
‫)‪١١٢٣‬ﻫـ(‪.‬‬
‫ﻭﺍﺿﺢ ﺃ ﹼﻥ ﺍﺳﺘﺨﺪﺍﻡ ﻫﺬﺍ ﺍﳊﺴﺎﺏ ﰲ ﺍﻟﺘﺄﺭﻳﺦ ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ ﻣﻦ ﻭﺟﻬﺔ‬
‫ﳉﻤﱠﻞ ﰲ‬ ‫ﺍﻟﻨﻈﺮ ﺍﻟﺸّﺮﻋﻴّﺔ‪ ،‬ﻷ ﹼﻥ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻻﺻﻄﻼﺣﺎﺕ‪ .‬ﺇﻻ ﺃ ﹼﻥ ﺍﺳﺘﺨﺪﺍﻡ ﺍ ﹸ‬
‫ﺍﻟﺴّﺤﺮ‪ ،‬ﻭﺍﻟﺸﻌﻮﺫﺓ‪ ،‬ﻭﺍﻟﻜﻬﺎﻧﺔ‪ ،‬ﻭﺍﻟﺘﻨﺠﻴﻢ‪ ،‬ﺃﺳﺎﺀ ﺇﱃ ﻫﺬﺍ ﺍﳊﺴﺎﺏ ﺍﻟﱪﻱﺀ‪.‬‬
‫ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﻧﻮﻭﻱ ﺍﳉﺎﻭﻱ‪ ،‬ﻣﻔﺴّﺮ‪ ،‬ﻣﺘﺼﻮّﻑ‪ ،‬ﻣﻦ ﻓﻘﻬﺎﺀ ﺍﻟﺸﺎﻓﻌﻴﺔ‪،‬‬
‫ﻫﺎﺟﺮ ﺇﱃ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪ ،‬ﻭﺗﻮﰲ ﻓﻴﻬﺎ ﺳﻨﺔ ‪١٣١٦‬ﻫـ‪ ،‬ﻟﻪ ﻣﺼﻨّﻔﺎﺕ ﻛـﺜﲑﺓ‪،‬‬
‫ﻣﻨﻬﺎ ﺗﻔﺴ ٌﲑ ﻳﺘﺄﻟﻒ ﻣﻦ ﳎﻠﺪﻳﻦ‪ ،‬ﺟﺎﺀ ﰲ ﻣﻘﺪّﻣﺘﻪ‪ " :‬ﻭﲰّﻴﺘﻪُ ﻣﻊ ﺍﳌﻮﺍﻓﻘﺔ ﻟﺘﺎﺭﳜﻪ‪:‬‬
‫ﻣﺮﺍﺡ ﻟﺒﻴﺪ ﻟﻜﺸﻒ ﻣﻌﲎ ﻗﺮﺁﻥ ﳎﻴﺪ " ﻭﺍﺿﺢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃ ﹼﻥ ﺍﳌﺆﻟﻒ ﻗـﺪ‬

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‫ﳉﻤّﻞ ﺗﺎﺭﻳﺦ ﺑﺪﺍﻳﺔ ﺗﺼﻨﻴﻔﻪ ﻟﻪ‪ ،‬ﻭﺍﻟـﺬﻱ‬‫ﺍﺧﺘﺎﺭ ﺍﺳﻢ ﺍﻟﺘﻔﺴﲑ ﻟﻴﻮﺍﻓﻖ ﰲ ﺣﺴﺎﺏ ﺍ ﹸ‬
‫ﻫﻮ ‪١٣٠٤‬ﻫـ‪ .‬ﻭﻗﺪ ﻗﺼﺪﻧﺎ ﻬﺑﺬﺍ ﺍﳌﺜﺎﻝ ﺍﻟﺘّﻌﺮﻳﻒ ﲟﻮﻗﻒ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ‬
‫ﳉﻤّﻞ ‪ ،‬ﺣﻴﺚ ﻻ ﳚﺪﻭﻥ ﻏﻀﺎﺿﺔ ﰲ ﺍﺳﺘﺨﺪﺍﻣﻪ ﻋﻨـﺪﻣﺎ‬ ‫ﻣﻦ ﻣﺴﺄﻟﺔ ﺣﺴﺎﺏ ﺍ ﹸ‬
‫ﻳﺆﺭﺧﻮﻥ‪ ،‬ﺃﻭ ﻳﻄﻠﻘﻮﻥ ﺍﻷﲰﺎﺀ‪ ،‬ﺣﱴ ﻋﻨﺪﻣﺎ ﺗﻜﻮﻥ ﺍﻟﺘﺴﻤﻴﺔ ﻟﻜﺘﺎﺏ ﰲ ﺗﻔﺴـﲑ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﻋﻦ ﺗﻮﺍﺭﺙ‪ .‬ﻓﻠﻤﺎﺫﺍ ﻻ ﻧﻌﻴﺪ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﻧﺆﺻّﻞ ﳍﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﻘﺪ ﻭﺟﺪﻧﺎ ﰲ ﺫﻟﻚ ﺍﳋﲑ ﺍﻟﻜﺜﲑ‪.‬‬
‫ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻟﻔﺎﲢﺔ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ‪ " :‬ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼـﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪ ،‬ﳌﹼﺎ ﺃﺗﺎﻩ ﺍﻟﻴﻬﻮﺩ ﺗﻼ ﻋﻠﻴﻬﻢ ﺃﱂ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻓﺤﺴﺒﻮﻩ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻛﻴﻒ ﻧـﺪﺧﻞ‬
‫ﰲ ﺩﻳﻦ ﻣ ّﺪﺗﻪ ﺇﺣﺪﻯ ﻭﺳﺒﻌﻮﻥ ﺳﻨﺔ‪ ،‬ﻓﺘﺒﺴﻢ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻓﻬﻞ ﻏﲑﻩ ؟ ﻓﻘﺎﻝ ‪ :‬ﺍﳌﺺ‪ ،‬ﻭﺍﻟﺮ‪ ،‬ﻭﺍﳌﺮ‪ .‬ﻓﻘﺎﻟﻮﺍ ﺧﻠﻄﺖ ﻋﻠﻴﻨﺎ ﻓﻼ ﻧﺪﺭﻱ‬
‫ﺑﺄﻳﻬﺎ ﻧﺄﺧﺬ " ﻳﻘﻮﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻣﻌﻘﺒﺎﹰ ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ " :‬ﻓﺈﻥ ﺗﻼﻭﺗﻪ ﺇﻳّﺎﻫﺎ‬
‫ﻬﺑﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺗﻘﺮﻳﺮﻫﻢ ﻋﻠﻰ ﺍﺳﺘﻨﺒﺎﻃﻬﻢ‪ ".. .‬ﺇﺫﻥ ﻳﻌﺘﱪ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺃ ﹼﻥ‬
‫ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻗﺪ ﺃﻗ ّﺮ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﺳـﺘﻨﺒﺎﻃﻬﻢ ‪ .‬ﻭﺟـﺎﺀ ﰲ‬
‫)ﺣﺎﺷﻴﺔ ﺍﻟﺸﻬﺎﺏ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻱ(‪ " :‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨـﺎﺭﻱ‬
‫ﰲ ﺗﺎﺭﳜﻪ‪ ،‬ﻭﺍﺑﻦ ﺟﺮﻳﺮ‪ ،‬ﻋﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﻜﻠﱯ‪ ...‬ﻭﺳﻨﺪﻩ ﺿﻌﻴﻒ"‪.‬‬
‫ﻭﻋﻠﻴﻪ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺮﻛﻦ ﺇﱃ ﺍﺳﺘﻨﺒﺎﻁ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،‬ﻭﻟﻜﻦ ﰲ ﺍﳌﻘﺎﺑﻞ ﱂ ﻳﺮﺩ‬
‫ﳉﻤﱠﻞ‬‫ﺷﻲﺀ ﻋﻦ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻳﻨﻔﻲ ﺃﻥ ﻳﻜﻮﻥ ﳊﺴﺎﺏ ﺍ ﹸ‬
‫ﺃﺻﻞ ﺩﻳﲏ‪ ،‬ﻭﱂ ﺗﻘﻢ ﺍﳊﺠّﺔ ﻋﻠﻰ ﺍﻟﻨﻔﻲ ﺃﻭ ﻋﻠﻰ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﺛﺒﺎﺕ‬
‫ﻀﻌﻴﻒ‪ .‬ﻭﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺒﲏ ﻋﻠﻰ ﻫﺬﺍ‬ ‫ﺃﺭﺟﺢ ﻋﻠﻰ ﺿﻮﺀ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟ ّ‬
‫ﺍﻟﺮﺟﺤﺎﻥ‪ ،‬ﻭﻟﻜﻦ ﳝﻜﻦ ﻟﻨﺎ ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﺃﻥ ﻧﺜﺒﺖ ﺑﺄ ﹼﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻗﺪ ﺍ ّﺩﺧّﺮ‬

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‫ﺕ‪ ،‬ﺃﻭ ﺟُ َﻤ ٍﻞ‪ .‬ﻭﻟﺪﻳﻨﺎ ﻣﻦ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﻘﺮﺁﻧﻴّﺔ‬
‫ﻑ‪ ،‬ﺃﻭ ﻛﻠﻤﺎ ٍ‬ ‫ﺑﻌﺾ ﺍﻷﺳﺮﺍﺭ ﰲ ﺣﺮﻭ ٍ‬
‫ﳉﻤﱠﻞ ﰲ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴّﺔ‪ ،‬ﻛﻴﻒ ﻻ‪ ،‬ﻭﻗﺪ‬ ‫ﻣﺎ ﻳﺆﻛﹼﺪ ﻭﺟﻮﺩ ﺣﺴﺎﺏ ﺍ ﹸ‬
‫ﰊ‪ .‬ﻭﻣﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﻗﻮﻟﻨﺎ‪ :‬ﺇ ﹼﻥ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺒﺎﺀ‪،‬‬ ‫ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﻠﺴﺎ ٍﻥ ﻋﺮ ّ‬
‫ﺍﻹﻟﺼﺎﻕ‪ ،‬ﻭﺍﻟﺘﺒﻌﻴﺾ‪ ،‬ﻭﻗﻮﻟﻨﺎ‪ :‬ﺇ ﹼﻥ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﺒﺎﺀ ﺍﺛﻨﺎﻥ ؟! ﻭﻟﻜﻦ ﻛﻴﻒ ﳝﻜﻨﻨﺎ‬
‫ﺃﻥ ﻧﻌﺮﻑ ﺃ ﹼﻥ ﻋﺒﺎﺭﺓ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲢﻤﻞ ﺳ ّﺮﹰﺍ ﻋﺪﺩّﻳﺎ ً؟! ﻧﻘﻮﻝ‪ :‬ﻻ ﺑﺪ ﺃﻥ‬
‫ﻼ‪ .‬ﻭﺳﻴﺠﺪ ﺍﻟﻘﺎﺭﺉ‬ ‫ﻳَﺜﺒُﺖ ﺫﻟﻚ ﺑﻄﺮﻳﻖ ﻣﻦ ﻃﺮﻕ ﺍﻹﺛﺒﺎﺕ ﺍﳌﻘﺒﻮﻟﺔ ﺷﺮﻋﹰﺎ ﺃﻭ ﻋﻘ ﹰ‬
‫ﺖ ﺑﺼﻠﺔ ﺇﱃ ﻣﺴﻠﻚ ﺍﳌﺘﺼﻮّﻓﺔ‪،‬‬ ‫ﺃ ﹼﻥ ﻣﺴﻠﻜﻨﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻣﺴﻠﻚ ﺟﺪﻳﺪ‪ ،‬ﻻ ﳝ ﱡ‬
‫ﺃﻭ ﻏﲑﻫﻢ‪ ،‬ﳑﻦ ﺃﺻﺎﺑﻮﺍ ﺃﻭ ﺃﺧﻄﺄﻭﺍ‪ ،‬ﺃﻭ ﺍﳓﺮﻓﻮﺍ‪.‬‬
‫ﳉﻤﱠﻞ ﺻِﺪﻗّﻴﺔ ﻋﻨﺪﻣﺎ ﻧﻌﻠﻢ ﺃ ﹼﻥ َﺭﺳْﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬‬ ‫ﻳﻜﺘﺴﺐ ﺣﺴﺎﺏ ﺍ ﹸ‬
‫ﻭﺍﻟﺬﻱ ﻳﺴ ّﻤﻰ ﺑﺎﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﱐ‪ ،‬ﻫﻮ ﺭﺳﻢ ﺗﻮﻗﻴﻔ ّﻲ‪ ،‬ﺃﻱ ﺑﺈﺷﺮﺍﻑ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺣﻴﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻋﻠﻴﻪ ﲨﺎﻫﲑ ﺍﻟﻌﻠﻤﺎﺀ‪َ .‬ﻭَﻳﺴﻬُﻞ ﺍﻟﻴﻮﻡ ﺇﺛﺒﺎﺕ ﺫﻟﻚ‬
‫ﺑﻌﺪ ﺍﻛﺘﺸﺎﻑ ﺑﻌﺾ ﺍﻟﺒﲎ ﺍﻟﺮّﻳﺎﺿﻴّﺔ ﺍﳌﻌﺠﺰﺓ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ .‬ﻭﻗﺪ ﺗﺒﲔ ﻟﻨـﺎ ﺃ ﹼﻥ‬
‫ﳍﺬﺍ ﺍﻟﺮﺳﻢ ﺃﺳﺮﺍﺭﺍﹰ‪ ،‬ﻗﺪ ﳝﻜﻦ ﺍﻟﺘﻮﺻﻞ ﺇﻟﻴﻬﺎ ﻋﻦ ﻃﺮﻳﻖ ﺣﺴـﺎﺏ ﺍﳉﹸﻤّـﻞ‪ ،‬ﺃﻭ‬
‫ﻏﲑﻩ‪ .‬ﻭﻟﻜﻨﻨﺎ ﺳﻨﻜﺘﻔﻲ ﻫﻨﺎ ﺑﺬﻛﺮ ﻣﺎ ﻟﻪ ﻋﻼﻗﺔ ﲟﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻋﻠـﻰ‬
‫ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﺗﻌﻴﺪ ﺗﺄﻛﻴﺪ ﻭﺭﺳﻢ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻔﺼﻮﻝ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ )ﺇﺳﻼﻣﻨﺎ(‪ ،‬ﻟﻠﺪﻛﺘﻮﺭ ﻣﺼﻄﻔﻰ ﺍﻟﺮﻓـﺎﻋﻲ‪ ..." :‬ﻣـﺎ‬
‫ﺫﻛﺮﻩ ﺻﺎﺣﺐ ﻛﺘﺎﺏ ﻣﺸﺎﺭﻕ ﺃﻧﻮﺍﺭ ﺍﻟﻴﻘﲔ‪ ،‬ﺍﳊﺎﻓﻆ ﺭﺟﺐ ﺍﻟﱪﺳﻲ‪ ،‬ﻣﻦ ﺃﻧـﻪ‬
‫ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َُ " :‬ﻭﻛ ﹼﻞ ﺷ ٍﺊ ﹶﻓﺼّﻠﻨﺎ ُﻩ ﺗﻔﺼـﻴﻼﹰ "‬
‫ﻗﻮﻟﻪ‪ :‬ﻣﻌﻨﺎﻩ ﺷﺮﺣﻨﺎﻩ ﺷﺮﺣﹰﺎ ﺑﻴّﻨﹰﺎ ﲝﺴﺎﺏ ﺍﳉﹸﻤّﻞ‪٧١."...‬ﻭﻋﻠﻴﻪ ﺳـﻨﻘﻮﻡ ﻫﻨـﺎ‬

‫‪ ٧١‬ﺻﻔﺤﺔ ‪.١٩٧‬‬

‫‪٨٥‬‬
‫ﺑﺎﺳﺘﻌﺮﺍﺽ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﻫﺬﺍ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻌﻠﹼﻘﺔ‬
‫ﻬﺑﺬﺍ ﺍﻟﺒﺤﺚ‪:‬‬
‫‪ (١‬ﺟﺎﺀ ﰲ ﺍﻵﻳﺔ ‪ ١٠٤‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ " :‬ﻭﻗﻠﻨﺎ ﻣﻦ ﺑﻌﺪ ِﻩ ﻟﺒﲏ ﺇﺳـﺮﺍﺋﻴ ﹶﻞ‬
‫ﺍﺳﻜﻨﻮﺍ ﺍﻷﺭﺽ‪ ،‬ﻓﺈﺫﺍ ﺟﺎ َﺀ ﻭﻋ ُﺪ ﺍﻵﺧﺮﺓِ ﺟﺌﻨﺎ ﺑﻜﻢ ﻟﻔﻴﻔﹰﺎ "‪ .‬ﺳﺒﻖ ﺃﻥ ﺃﺷـﺮﻧﺎ‬
‫ﺇﱃ ﺃ ﹼﻥ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ )ﻟﻔﻴﻔﹰﺎ(‪ ،‬ﰲ ﺣﺎﻟﺔ ﺑﺪﺃﻧﺎ ﺍﻟﻌ ّﺪ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﻜﻼﻡ ﰲ ﻧﺒـﻮﺀﺓ‬
‫ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻫﻮ ‪ .١٤٤٣‬ﻭﻗﺪ ﺗﻜﺮﺭﺕ ﲨﻠﺔ‪ " :‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻋﺪ ﺍﻵﺧﺮﺓ " ﻣ ّﺮﺗﺎﻥ‬
‫ﻋﻨﺪ ﺍﳊﺪﻳﺚ ﻋﻦ ﺯﻭﺍﻝ ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ‪ .‬ﻭﺇﺫﺍ ﻋﻠﻤﻨﺎ ﺃ ﹼﻥ ﻛﻠﻤﺔ )ﺍﻵﺧﺮﺓ( ﺗُﻘـﺮﺃ‬
‫ﺃﻳﻀﹰﺎ )ﺍﻻﹾﺧﺮﺓ( ﺗﻜﻮﻥ ﺍﳌﻔﺎﺟﺄﺓ ﺃ ﹼﻥ ﺟُﻤﱠﻞ‪ " :‬ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻋ ُﺪ ﺍﻻﹾﺧﺮ ِﺓ ﺟﺌﻨﺎ ﺑﻜﻢ‬
‫ﻟﻔﻴﻔﹰﺎ " ﻫﻮ ‪ ٢٠٢٢‬ﻓﺘﺄﻣّﻞ!!‬
‫‪ (٢‬ﻗﻠﻨﺎ ﺇ ﹼﻥ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ )ﻟﻔﻴﻔﺎ( ﰲ ﻧﺒﻮﺀﺓ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻫﻮ ‪ ،١٤٤٣‬ﻭﻗﻠﻨـﺎ‬
‫ﺇ ﹼﻥ ﺟُﻤّﻞ‪ ) :‬ﹶﻓِﺈﺫﹶﺍ ﺟَﺎ َﺀ َﻭ ْﻋﺪُ ﺍ ﹾﻻ ِﺧ َﺮ ِﺓ ِﺟ ﹾﺌﻨَﺎ ِﺑ ﹸﻜ ْﻢ ﹶﻟﻔِﻴﻔﹰﺎ ( ﻫﻮ ‪ ،٢٠٢٢‬ﻭﻓﻖ ﻗﺮﺍﺀﺓ‬
‫ﻭﺭﺵ ﻟﻜﻠﻤﺔ )ﺍﻻﹾﺧﺮﺓ(‪ .‬ﻭﻫﻨﺎ ﻧﺴﺄﻝ ﺃﻳﻦ ﺍﻟﻌﺎﻡ ﺍﻟﻌﱪﻱ ‪ ٥٧٨٢‬ﺍﳌﻮﺍﻓﻖ ﻟﻠﻌـﺎﻡ‬
‫‪٢٠٢٢‬ﻡ ﻭﺍﻟﻌﺎﻡ ‪ ١٤٤٣‬ﻫـ ؟‪.‬‬
‫ﺇ ﹼﻥ ﺗﺮﺗﻴﺐ ﻛﻠﻤﺔ ﻟﻔﻴﻔﺎ ﰲ ﺍﻟﻨﺒﻮﺀﺓ ﻫﻮ ‪،١٤٤٣‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺗﺮﺗﻴﺐ ﺍﻟﻜﻠﻤﺎﺕ‬
‫ﺍﻷﺭﺑﻊ ﺍﻟﱵ ﺗـﺄﰐ ﺑﻌـﺪ ﻟﻔﻴﻔـﺎ ﻫـﻮ‪١٤٤٧ ،١٤٤٦ ،١٤٤٥ ،١٤٤٤ :‬‬
‫ﺤ ﱢﻖ َﻧﺰَﻝ …" ﻭﺍﳌﻔـﺎﺟﺊ ﻫﻨـﺎ ﺃ ﹼﻥ‬
‫ﺤ ﱢﻖ ﹶﺃْﻧ َﺰﹾﻟﻨَﺎ ُﻩ َﻭﺑِﺎﹾﻟ َ‬
‫ﻭﺍﻟﻜﻠﻤﺎﺕ ﻫﻲ‪َ " :‬ﻭﺑِﺎﹾﻟ َ‬
‫ﳎﻤﻮﻉ ﺗﺮﺗﻴﺐ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻫﻮ ‪.٥٧٨٢‬‬
‫‪ (٣‬ﺳﺒﻖ ﺃﻥ ﻟﻔﺘﻨﺎ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺃ ﹼﻥ )‪ ٥‬ﺁﺫﺍﺭ( ﻫﻮ ﻳﻮﻡ ﺍﻛﺘﻤﺎﻝ ﺍﻟـ )‪ (٧٦‬ﺳﻨﺔ‬
‫ﻗﻤﺮّﻳﺔ‪ ،‬ﺍﺑﺘﺪﺍ ًﺀ ﻣﻦ ‪١٩٤٨/٦/١٠‬ﻡ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺗﺎﺭﻳﺦ ﺍﳍﺪﻧﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺍﻟﻘﻴﺎﻡ ﺍﻟﻔﻌﻠﻲ ﻟﺪﻭﻟﺔ ﻹﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻋﻠﻴﻪ ﺇﻟﻴﻚ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ‪:‬‬

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‫‪ ٥‬ﺁﺫﺍﺭ ‪٢٠٢٢‬ﻡ ﻫﻮ ﻳﻮﻡ ﺳﺒﺖ‪ .‬ﻭﺇﺫﺍ ﺑﺪﺃﻧﺎ ﺍﻟﻌ ّﺪ ﻣﻦ ﻳـﻮﻡ ‪ ٥‬ﺁﺫﺍﺭ ﺇﱃ ﻬﻧﺎﻳـﺔ‬
‫ﺍﻟﺴﻨﺔ‪ ،‬ﻳﻜﻮﻥ ﳎﻤﻮﻉ ﻋﺪﺩ ﺍﻷﻳﺎﻡ ﻫﻮ ‪،٣٠٢‬ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﻫﻮ ُﺟﻤّـﻞ‬
‫)ﺇﺳﺮﺀﻳﻞ( ﻭﻓﻖ ﺭﺳﻢ ﺍﳌﺼﺤﻒ‪.‬‬
‫ﺟُﻤّﻞ ﺍﻟﺴﺒﺖ ‪ + ٥ +‬ﺟُﻤّﻞ ﺁﺫﺍﺭ = ‪١٤٠١‬‬
‫= ‪١٤٠١‬‬ ‫‪٩٠٣ + ٥ + ٤٩٣‬‬
‫ُﺟﻤّﻞ‪) :‬ﺃﻟﻔﺎﻥ ﻭﺍﺛﻨﻦ ﻭﻋﺸﺮﻭﻥ(‪١٤٠١ = ٧٢‬‬
‫ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﳎﻤﻮﻉ‪) :‬ﺍﻟﺴﺒﺖ ‪ + ٥ +‬ﺁﺫﺍﺭ ‪ +‬ﺃﻟﻔﺎﻥ ﻭﺍﺛﻨﻦ ﻭﻋﺸﺮﻭﻥ( ﻫـﻮ‬
‫ﺖ ﻋﻠـﻰ ﺍﻟـﺬﻳﻦ‬
‫‪ ٢٨٠٢‬ﻭﻫﺬﺍ ﻫﻮ ﺟُﻤﱠﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ " :‬ﺇﻧّﻤﺎ ﺟُ ِﻌ ﹶﻞ ﺍﻟﺴّـﺒ ُ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪٧٣"...‬ﻭﻫﺬﻩ ﺁﺧﺮ ﺁﻳﺔ ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﺼﺤﻒ ُﻳﺬﻛﺮ ﻓﻴﻬـﺎ ﻛﻠﻤـﺔ‬
‫ﺴﻨﲔ ﻣﻦ ﺳﻨﺔ ﺍﻹﺳـﺮﺍﺀ ‪٦٢١‬ﻡ ﺇﱃ‬
‫ﺴﺒﺖ‪ .‬ﻭﺍﻟﻼﻓﺖ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻟ ّ‬
‫ﺍﻟ ّ‬
‫‪٢٠٢٢‬ﻡ ﻫﻮ ﺃﻳﻀﹰﺄ‪١٤٠١ = (٦٢١ – ٢٠٢٢) :‬‬
‫‪ (٤‬ﻋﻨﺪﻣﺎ ﻧﺄﺧﺬ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺮﺍﺟﺢ ﻋﻨﺪ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﳒﺪ ﺃ ﹼﻥ ﺣﺎﺩﺛﺔ ﺍﻹﺳـﺮﺍﺀ ﻗـﺪ‬
‫ﻭﻗﻌﺖ ﰲ ﺍﻟﻴﻮﻡ )‪ (٧٦‬ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻘﻤﺮﻳّﺔ‪ .٧٤‬ﻭﻗﺪ ﻻﺣﻈﻨﺎ ﺗﻜﺮﺭ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﻻ ﻧﻨﺴﻰ ﺃﻧّﻪ ﺍﻟﻌﻤﺮ ﺍﳌﺘﻮﻗﹼﻊ ﻟﺪﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ‪ .‬ﻭﻓﺎﺟﺄﺗﻨﺎ ﺍﻵﻳﺔ ‪٧٦‬‬
‫ﻋﻨﺪﻣﺎ ﺩﺭﺳﻨﺎ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﺸﺘﻘﹼﺔ ﻣﻦ ﺍﳉﺬﺭ ﻓﺰﺯ‪ .‬ﻭﺇﻟﻴﻚ ﺍﻵﻥ ﻫﺬﻩ ﺍﳌﻔﺎﺟﺄﺓ‪:‬‬
‫ُﻋﺮّﻑ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑـ‪ " :‬ﺍﻟﺬﻱ ﺑﺮﻛﻨﺎ ﺣﻮﻟﻪ " ﻭ ُﺟﻤﱠﻞ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻭﻓﻖ ﺭﲰﻬﺎ ﺍﻟﻌﺜﻤﺎﱐ ﻫﻮ ‪ ١٠٦٣‬ﻓﻤﺎ ﻫﻲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗﺮﺗﻴﺒﻬﺎ ﺑﲔ‬

‫‪ ٧٢‬وردت آﻠﻤﺔ )اﺛﻨﺎن( ﻓﻲ اﻟﻘﺮﺁن اﻟﻜﺮیﻢ أیﻀ ًﺎ ﺑﺪون أﻟﻒ هﻜﺬا )اﺛﻨﻦ(‪.‬‬
‫‪٧٣‬‬
‫ﺍﻟﻨﺤﻞ‪ .١٢٤ :‬ﺭﺍﺟﻊ ﺑﺎﺏ ﺍﻟﺴﺒﻮﺕ ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬
‫‪٧٤‬‬
‫ﺃﻱ ‪ ١٧‬ﺭﺑﻴﻊ ﺃﻭﻝ‪.‬‬

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 ‫ﻛﻠﻤﺎﺕ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ‪ ١٠٦٣‬؟‪:‬‬
‫ﺃ( ﺇﻧّﻬﺎ ﻛﻠﻤﺔ )ﻳﻠﺒﺜﻮﻥ(‪ ،‬ﻭﺍﻟﻠﺒﺚ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﺰﻣﻦ‪.‬‬
‫ﺏ( ﺍﻟﻼﻓﺖ ﺃ ﹼﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﺭﺩﺕ ﰲ ﺍﻵﻳﺔ ‪ ٧٦‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬
‫‪٧٥‬‬
‫ﺝ( ﺟُﻤﱠﻞ )ﻳﻠﺒﺜﻮﻥ( ﻫﻮ ‪ ٥٩٨‬ﻓﻤﺎﺫﺍ ﻟﻮ ﺃﺿﻔﻨﺎ ﺇﻟﻴﻪ ‪ ١٠٦٣‬؟‬
‫)‪ ١٦٦١ = (١٠٦٣+٥٩٨‬ﻭﺍﳌﻔﺎﺟﺄﺓ ﻫﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﻫﻮﺍﻟﻌﺪﺩ ‪ ١٤٤٣‬ﻣﻀﺎﻓﹰﺎ‬
‫ﺇﻟﻴﻪ ﺟُﻤﱠﻞ ﻛﻠﻤﺔ )ﻫﺠﺮﻱ(‪ ١٦٦١ = (٢١٨+١٤٤٣) :‬ﻓﺘﺄﻣّﻞ!!‬
‫‪ (٥‬ﺃﺳﻘﻂ ﺍﻷﺷﻮﺭﻳّﻮﻥ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺳﻨﺔ ‪٧٢٢‬ﻕ‪.‬ﻡ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﱂ ﻳﺒﻖ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻌﺎﻡ ﺇﻻ ﺩﻭﻟﺔ ﻳﻬﻮﺫﺍ‪ ،‬ﻭﺍﻟﱵ ﺍﺳﺘﻤﺮ ﻭﺟﻮﺩﻫﺎ ﺣﱴ ﺳـﻨﺔ ‪٥٨٦‬ﻕ‪.‬ﻡ‪ .‬ﻭﻋﻨـﺪ‬
‫ﺳﻘﻮﻁ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺎﻥ ﺗﺮﺗﻴﺐ ﺍﳌﻠﻚ ﻫﻮ ‪ ١٩‬ﻭﺍﲰﻪ )ﻫﻮﺷﻊ(‪ .٧٦‬ﻭﻋﻨـﺪ‬
‫ﺳﻘﻮﻁ ﻳﻬﻮﺫﺍ ﻛﺎﻥ ﺗﺮﺗﻴﺐ ﺍﳌﻠﻚ ﺃﻳﻀﹰﺎ ‪ ١٩‬ﻭﺍﲰﻪ )ﺻِﺪﻗِﻴّﺎ(‪ .‬ﻭﺇﻟﻴـﻚ ﻫـﺬﻩ‬
‫ﺍﳌﻔﺎﺟﺄﺓ‪:‬‬
‫ﺃ( ﺟُﻤﱠﻞ ﻛﻠﻤﺔ ﻳﻬﻮﺫﺍ ﻫﻮ ‪ ٧٢٢‬ﻭﻻ ﻧﻨﺴﻰ ﺃﻧّﻬﺎ ﺍﻟﺪﻭﻟﺔ ﺍﻟﱵ ﺑﻘﻴﺖ ﺑﻌﺪ ﺍﻟﻌـﺎﻡ‬
‫‪٧٢٢‬ﻕ‪.‬ﻡ‪.‬‬
‫ﺏ( ﺑﺴﻘﻮﻁ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺯﺍﻝ ﺍﻹﻓﺴﺎﺩ ﺍﻷﻭﻝ ﺟُﺰﺋﻴّـﺎﹰ‪ ،‬ﻭﺍﻛﺘﻤـﻞ ﺍﻟـﺰﻭﺍﻝ‬
‫ﺻﺪﻗﻴّﺎ( ﻫﻮ‬
‫ﺑﺴﻘﻮﻁ ﺩﻭﻟﺔ ﻳﻬﻮﺫﺍ ‪٥٨٦‬ﻕ‪.‬ﻡ‪ .‬ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﺟُﻤﱠﻞ )ﻫﻮﺷﻊ ‪ِ +‬‬
‫‪ ٥٨٦‬ﻓﺘﺄﻣّﻞ!!‬
‫‪ (٦‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻫﻲ ﺍﻟﺴّﻮﺭﺓ ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﻧﺒﻮﺀﺓ ﻭﻋﺪ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻛﺄﻬﻧﺎ‬
‫ﺳﻮﺭﺓ ﺍﻟﻮﻋﺪ‪ ،‬ﻭﻗﺪ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻫﻨﺎ ﺃ ﹼﻥ ﺟُﻤﱠﻞ ﻛﻠﻤﺔ )ﺍﻟﻮﻋﺪ( ﻫﻮ )‪ (١١١‬ﻭﻫـﺬﺍ‬

‫‪٧٥‬‬
‫ﺃﻱ ﻧﻀﻴﻒ ﺇﱃ ﺟُﻤﱠﻞ ﺍﻟﻜﻠﻤﺔ ﺗﺮﺗﻴﺒﻬﺎ ﰲ ﺍﻟﺴﻮﺭﺓ‪ .‬ﻭﻫﺬﺍ ﻣﺴﻠﻚ ﻳﺘﻜﺮﺭ ﻛﺜﲑﹰﺍ ﰲ ﲝﻮﺛﻨﺎ ﺍﻟﻌﺪﺩﻳﺔ‪.‬‬
‫‪٧٦‬‬
‫ﻛﻞ ﻣﻨﻬﻤﺎ ﻫﻮ ‪.١٩‬‬
‫ﺍﳌﻘﺼﻮﺩ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﳌﻠﻮﻙ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻧﺸﻘﺎﻕ ﺍﻟﺪﻭﻟﺘﲔ ﺇﱃ ﺯﻭﺍﻝ ًّ‬

‫‪٨٨‬‬
 ‫ﻋﺪﺩ ﺁﻳﺎﺕ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬

‫‪٨٩‬‬
 ‫ﺍﻟﺴّﺒﻮﺕ‬

‫ﺍﻟﺴّﺒﺖ ﰲ ﺍﻟﻴﻬﻮﺩﻳّﺔ‪:‬‬

‫ﺟﺎﺀ ﰲ ﺳﻔﺮ )ﺍﻟﻼﻭﻳﲔ(‪ ،‬ﺍﻹﺻﺤﺎﺡ )‪" : (٢٥‬ﻭﻗﺎﻝ ﺍﻟﺮﺏ ﳌﻮﺳﻰ ﰲ ﺟﺒـﻞ‬

‫ﺳﻴﻨﺎﺀ‪ :‬ﺃﻭﺹ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ :‬ﻣﱴ ﺟﺌﺘﻢ ﺇﱃ ﺍﻷﺭﺽ ﺍﻟﱵ ﺃﻫﺒﻜﻢ‪ ،‬ﻻ ﺗﺰﺭﻋﻮﻫﺎ ﰲ‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ ،‬ﺍﺯﺭﻉ ﺣﻘﻠﻚ ﺳﺖ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻗﹼﻠﻢ ﻛﺮﻣﻚ ﺳـﺖ ﺳـﻨﻮﺍﺕ‪،‬‬
‫ﻭﺍﲨﻊ ﻏﻠﺘﻬﻤﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻓﻔﻴﻬﺎ ﺗﺮﻳﺢ ﺍﻷﺭﺽ ﻭﺗﻌﻄﻠﻬﺎ ﺳﺒﺘﹰﺎ ﻟﻠﺮﺏ‪،‬‬
‫ﻻ ﺗﺰﺭﻉ ﻓﻴﻬﺎ ﺣﻘﻠﻚ‪ ،‬ﻭﻻ ُﺗﻘﹼﻠﻢ ﻛﺮﻣﻚ‪ .‬ﻻ ﲢﺼﺪ ﺯﺭﻋﻚ ﺍﻟﺬﻱ ﳕﺎ ﺑﻨﻔﺴـﻪ‪،‬‬
‫ﻭﻻ ﺗﻘﻄﻒ ﻋﻨﺐ ﻛﺮﻣﻚ ﺍ ﹸﳌﺤْﻮﻝ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺳﻨﺔ ﺭﺍﺣ ٍﺔ ﻟـﻸﺭﺽ " ﻭﺑﻌـﺪ‬
‫ﺗﻔﺼﻴﻞ ﺃﺣﻜﺎﻡ ﺷﺮﻳﻌﺔ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻫﺬﻩ‪ ،‬ﻳﻘﻮﻝ ﰲ ﺍﻹﺻـﺤﺎﺡ )‪..." :(٢٦‬‬
‫ﻭﻟﻜﻦ ﺇﻥ ﻋﺼﻴﺘﻤﻮﱐ ﻭﱂ ﺗﻌﻤﻠﻮﺍ ﺑﻜﻞ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ‪ ،‬ﻭﺇﻥ ﺗﻨ ﹼﻜﺮﰎ ﻟﻔﺮﺍﺋﻀـﻲ‬
‫ﻭﻛﺮﻫﺘﻢ ﺃﺣﻜﺎﻣﻲ‪ ،‬ﻭﱂ ﺗﻌﻤﻠﻮﺍ ﺑﻜﻞ ﻭﺻﺎﻳﺎﻱ‪ ،‬ﺑﻞ ﻧﻜﺜﺘﻢ ﻣﻴﺜﺎﻗﻲ‪ ،‬ﻓﺈﱐ ﺍﺑﺘﻠﻴﻜﻢ‬
‫ﺑﺎﻟﺮﻋﺐ ﺍﳌﻔﺎﺟﺊ‪ ...‬ﺃﹸﺷﺘﺘﻜﻢ ﺑﲔ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻭﺃ َﺟ ّﺮ ُﺩ ﻋﻠﻴﻜﻢ ﺳﻴﻔﻲ ﻭﺃﹸﻻﺣﻘﻜﻢ‪،‬‬
‫ﻭﺃﹸﺣ ّﻮﻝ ﺃﺭﺿﻜﻢ ﺇﱃ ﻗﻔﺮ‪ ،‬ﻭﻣﺪﻧﻜﻢ ﺇﱃ ﺧﺮﺍﺋﺐ‪ .‬ﻋﻨﺪﺋﺬٍ ﺗﺴﺘﻮﰲ ﺍﻷﺭﺽ ﺭﺍﺣﺔ‬
‫ﺳﺒﻮﻬﺗﺎ ﻃﻮﺍﻝ ﺳﻨﲔ ﻭﺣﺸﺘﻬﺎ ﻭﺃﻧﺘﻢ ﻣﺸﺘﺘﻮﻥ ﰲ ﺩﻳﺎﺭ ﺃﻋﺪﺍﺋﻜﻢ‪ .‬ﺣﻴﻨﺌ ٍﺬ ﺗﺮﺗـﺎﺡ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﺗﺴﺘﻮﰲ ﺳﻨﲔ ﺳﺒﻮﻬﺗﺎ‪ ،‬ﻓﺘﻌ ّﻮﺽ ﰲ ﺃﻳﺎﻡ ﻭﺣﺸﺘﻬﺎ ﻋﻦ ﺭﺍﺣﺘﻬﺎ ﺍﻟﱵ ﱂ‬

‫‪٩٠‬‬
 ‫"‪.٧٧‬‬ ‫ﺗﻨﻌﻢ ﻬﺑﺎ ﰲ ﺳﻨﻮﺍﺕ ﺳﺒﻮﺗﻜﻢ ﻋﻨﺪﻣﺎ ﻛﻨﺘﻢ ﺗُﻘﻴﻤﻮﻥ ﻋﻠﻴﻬﺎ‪...‬‬
‫ﻭﺟﺎﺀ ﰲ ﺳﻔﺮ )ﺃﺧﺒﺎﺭ ﺍﻷﻳﺎﻡ ﺍﻟﺜﺎﱐ( ﺍﻹﺻﺤﺎﺡ )‪ ..." :(٣٦‬ﻭﺳـﱮ‬
‫ﻧﺒﻮﺧﺬ ﻧﺼّﺮ ﺍﻟﺬﻳﻦ ﳒﻮﺍ ﻣﻦ ﺍﻟﺴﻴﻒ ﺇﱃ ﺑﺎﺑﻞ‪ ،‬ﻓﺄﺻﺒﺤﻮﺍ ﻋﺒﻴﺪﺍﹰ ﻟﻪ ﻭﻷﺑﻨﺎﺋـﻪ ﺇﱃ‬
‫ﺃﻥ ﻗﺎﻣﺖ ﳑﻠﻜﺔ ﻓﺎﺭﺱ‪ .‬ﻭﺫﻟﻚ ﻟﻜﻲ ﻳﺘﻢ ﻛﻼﻡ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻧﻄﻖ ﺑﻪ ﻋﻠﻰ ﻟﺴﺎﻥ‬
‫ﺇﺭﻣﻴﺎ؛ ﺣﱴ ﺗﺴﺘﻮﰲ ﺍﻷﺭﺽ ﺳﺒﻮﻬﺗﺎ‪ ،‬ﺇﺫ ﺃﻬﻧﺎ ﺑﻘﻴﺖ ﻣﻦ ﻏﲑ ﺇﻧﺘﺎﺝ ﻛـﻞ ﺃﻳـﺎﻡ‬
‫ﺧﺮﺍﻬﺑﺎ ﺣﱴ ﺍﻧﻘﻀﺎﺀ ﺳﺒﻌﲔ ﺳﻨﺔ "‪ .٧٨‬ﻭﻭﺭﺩﺕ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺑﺼﻴﻐﺔ ﺃﺧـﺮﻯ‪:‬‬
‫"‪...‬ﺣﱴ ﺍﺳﺘﻮﻓﺖ ﺍﻷﺭﺽ ﺳﺒﻮﻬﺗﺎ‪ ،‬ﻷﻬﻧﺎ ﺳﺒﺘﺖ ﰲ ﻛﻞ ﺃﻳﺎﻡ ﺧﺮﺍﻬﺑﺎ‪ ،‬ﻹﻛﻤـﺎﻝ‬
‫‪.٧٩‬‬ ‫ﺳﺒﻌﲔ ﺳﻨﺔ "‬

‫ﺴﺒﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪:‬‬

‫ﺍﻟ ّ‬

‫ﺴﺒﻮﺕ ﰲ ﺍﻟ ﹼﺬﺍﻛﺮﺓ ﺍﻟﻴﻬﻮﺩّﻳﺔ ﺑﺎﻟﺰﻭﺍﻝ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﲟـﺎ‬ ‫ﺍﺭﺗﺒﻂ ﺍﻟ ّ‬

‫ﻳﺘﻌﻠﻖ ﺑﺎﻷﺭﺽ ﺍﳌﻘﺪّﺳﺔ‪ ،‬ﻭﻗﺪ ﻭﺟﺪﻧﺎ ﺃ ﹼﻥ ﺑﻌﻀﻬﻢ ﻳﻌﺘﻘﺪ ﺑﺄ ﹼﻥ ﺍﻟﺪﻧﻴﺎ ﺳـﺘﺰﻭﻝ ﰲ‬
‫ﺍﻟﻌﺎﻡ )‪ (٦٠٠٠‬ﻋﱪﻱ‪ ،‬ﻭﻫﺬﺍ ﻷﻥ ﺍﻷﻟﹾﻒ ﺍﻟﺴﺎﺑﻌﺔ ﺗﻌﲏ ﺍﻟﺰﻭﺍﻝ‪ .‬ﻭﺧﻼﺻﺔ ﺍﻷﻣﺮ‬
‫ﺴﺒﻮﺕ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﻟﻌﺪﺩ )‪ .(٧‬ﻭﻭﺍﺿﺢ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﱘ ﺃ ﹼﻥ ﺷـﺮﻳﻌﺔ‬
‫ﺃ ﹼﻥ ﺍﻟ ّ‬
‫ﺴﺒﺖ ﳍﺎ ﻭﺟﻮﺩ ﰲ ﺩﻳﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﻟﺘﻔﺼـﻴﻼﺕ‪.‬‬ ‫ﺍﻟ ّ‬
‫ﺴﺒﺖ( ﺗﻜﺮﺭﺕ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ )‪ (٥‬ﻣـﺮّﺍﺕ‪،‬‬
‫ﻭﳑﺎ ﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﺃ ﹼﻥ ﻛﻠﻤﺔ )ﺍﻟ ّ‬

‫‪ ٧٧‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ‪ -‬ﻛﺘﺎﺏ ﺍﳊﻴﺎﺓ ‪ -‬ﺗﺮﲨﺔ ﺗﻔﺴﲑﻳﺔ ‪ -‬ﺹ ‪ ١٦٣‬ﻭﺹ ‪.١٦٦‬‬

‫‪ ٧٨‬ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ‪.‬‬
‫‪ ٧٩‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ‪ -‬ﲨﻌﻴﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺍﳌﺘﺤﺪﺓ ‪ - ١٩٤٦‬ﺍﳌﻄﺒﻌﺔ ﺍﻷﻣﺮﻳﻜﺎﻧﻴﺔ ‪ -‬ﺑﲑﻭﺕ ﺻﻔﺤﺔ ‪.٤٤٥‬‬

‫‪٩١‬‬
‫ﻭﺇﺫﺍ ﺃﺿﻴﻒ ﺇﻟﻴﻬﺎ ﻛﻠﻤﱵ )ﺳﺒﺘﻬﻢ‪ ،‬ﻳﺴﺒﺘﻮﻥ(‪ ،‬ﻳﻜﻮﻥ ﺍﺠﻤﻟﻤـﻮﻉ ‪ ٧‬ﻣـﺮّﺍﺕ‪.‬‬
‫ﻭﻳﻠﻔﺖ ﺍﻟﻨﻈﺮ ﺃﻳﻀﹰﺎ ﺃ ﹼﻥ ‪ ٣‬ﻛﻠﻤﺎﺕ ﻣﻨﻬﺎ ﻭﻫﻲ‪) :‬ﺍﻟﺴﺒﺖ‪ ،‬ﺳﺒﺘﻬﻢ‪ ،‬ﻳﺴـﺒﺘﻮﻥ(‪،‬‬
‫ﻭﺭﺩﺕ ﰲ ﺍﻟﺴّﻮﺭﺓ ﺍﻟﱵ ﺗﺮﺗﻴﺒﻬﺎ ﰲ ﺍﳌﺼﺤﻒ ‪ ٨٠.٧‬ﻭﺃ ﹼﻥ ﺁﺧﺮ ِﺫﻛـﺮ ﻟﻜﻠﻤـﺔ‬
‫ﺴﺒﺖ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺗﺮِﺩ ﰲ ﺍﻵﻳﺔ ‪ ١٢٤‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﺃﻱ ﰲ ﺧﻮﺍﺗﻴﻢ‬
‫ﺍﻟ ّ‬
‫ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﺗﺴﺒﻖ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬

‫ﺍﻟﺴّﺒﻮﺕ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪:‬‬

‫ﰲ ﻛﻞ ُﺳﺒﻮﺕ ﺗﻜﻮﻥ ﻗﺪ ﻣﻀﺖ ‪ ٧‬ﺳﻨﻮﺍﺕ‪ .‬ﻓﻜﻢ ﺗﺰﻳﺪ ﺍﻟﺸﻤﺴّﻴﺔ ﻓﻴﻬﺎ ﻋـﻦ‬

‫ﺍﻟﻘﻤﺮّﻳﺔ ؟ ﺍﻟﻼﻓﺖ ﻟﻼﻧﺘﺒﺎﻩ ﺃﻬﻧﺎ ﺗﺰﻳﺪ ‪ ٧٦‬ﻳﻮﻣﹰﺎ‪ .‬ﻭﻫﺬﺍ ُﻳﺬ ﹼﻛﺮﻧﺎ ﺑـﺎﻟﺮﻗﻢ ‪ ٧٦‬ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺍﻵﻳﺔ ‪ ٧٦‬ﺍﻟﱵ ﺗﺘﺤﺪﺙ ﻋﻦ ﺍﻹﺧـﺮﺍﺝ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻳﺔ ‪ ٧٧‬ﻓﻬﻲ ﺗﻨﺺ ﻋﻠﻰ ﺃ ﹼﻥ ﻣﺎ ﺫﻛﺮ ﰲ ﺍﻵﻳﺔ ‪ ٧٦‬ﻫﻮ ﺳُـﻨﱠﺔ ﰲ ﺍﳌﺎﺿـﻲ‬
‫ﻭﺍﳌﺴﺘﻘﺒﻞ‪ .‬ﻭﺍﻟﻼﻓﺖ ﺃ ﹼﻥ ﻋﺪﺩ ﻛﻠﻤﺎﻬﺗﺎ ﻫﻮ ‪ ١١‬ﻛﻠﻤﺔ‪ .‬ﻭﻋﻠﻴﻪ‪= (١١÷٧٧) :‬‬
‫‪ .٧‬ﻭﻳﻠﺤﻆ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻦ ﺍﻵﻳﺔ )‪ (١٢٤‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ‬
‫ﺁﺧﺮ ﺁﻳﺔ ﰲ ﺗﺮﺗﻴﺐ ﺍﳌﺼﺤﻒ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺣﱴ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻣﻦ ﺳﻮﺭﺓ‬
‫ﺍﻹﺳﺮﺍﺀ‪ " :‬ﻭﺁﺗﻴﻨﺎ ﻣﻮﺳﻰ ﺍﻟﻜﺘﺎﺏ‪ "...‬ﻫﻮﺃﻳﻀﹰﺎ )‪ (٧٧‬ﻛﻠﻤﺔ‪.‬‬
‫ﻟﻘﺪ ﺭﺃﻳﻨﺎ ﺃﻥ ﻧﺘﺨﺬ ﻣﻦ ﺍﻟﺮﻗﻢ ‪ ٧‬ﻭﺣﺪﺓ ﺭﻳﺎﺿﻴّﺔ‪ ،‬ﻓﻮﺟـﺪﻧﺎ ﺃ ﹼﻥ ﳍـﺬﺍ‬
‫ﺍﻟﻌﺪﺩ ﻋﻼﻗﺔ ﺑﺘﺎﺭﻳﺦ ﺍﻷﺭﺽ ﺍﳌﻘ ّﺪﺳﺔ‪ .‬ﻭﺍﳌﺪﻫﺶ ﺃﻥ ﳒﺪ ﳍﺬﺍ ﻛﻠﻪ ﻋﻼﻗﺔ ﲜُﻤﱠﻞ‬

‫‪ ٨٠‬ﺍﻷﻋﺮﺍﻑ‪.١٦٣ :‬‬

‫‪٩٢‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﻭﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻵﺗﻴﺔ‪) :‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﺑﻨﻮﺍ ﺇﺳﺮﺀﻳﻞ‪،‬‬
‫ﺴﺒﺖ‪ ،‬ﺍﻹﺳﺮﺍﺀ(‪ .‬ﻭﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ‬ ‫ﺑﲏ ﺇﺳﺮﺀﻳﻞ‪ ،‬ﺑﲏ ﺇﺳﺮﺍﺀﻳﻞ‪ ،‬ﺇﺳﺮﺀﻳﻞ‪ ،‬ﺍﻟ ّ‬
‫ﳜﺘﻠﻒ ﻟﻔﻈﻬﺎ ﻋﻦ ﻛﺘﺎﺑﺘﻬﺎ‪ ،‬ﻭﻓﻖ ﺭﺳﻢ ﺍﳌﺼﺤﻒ ﺍﻟﻌﺜﻤﺎﱐ‪ .‬ﻓﻜﻠﻤﺔ )ﺇﺳـﺮﺍﺋﻴﻞ(‬
‫ﺗﻜﺘﺐ ﰲ ﺍﳌﺼﺤﻒ )ﺇﺳﺮﺀﻳﻞ( ﻭﺍﻻﺧﺘﻼﻑ ﻫﺬﺍ ﻳـﺆﺩّﻱ ﺇﱃ ﺍﻻﺧـﺘﻼﻑ ﰲ‬
‫ﺴﺒﻮﺕ ﰲ ‪ ١٣‬ﺳـﻨﺔ‬ ‫ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳّﺔ ﻟﻠﻜﻠﻤﺔ‪ .‬ﻭﳚﺪﺭ ﺃﺧﲑﹰﺍ ﻣﻼﺣﻈﺔ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻟ ّ‬
‫ﻼ‪ ،‬ﻫﻮ ﺳﺒﻮﺕ ﻭﺍﺣﺪ‪ ،‬ﻛﻤﺎ ﻫﻮ ﰲ ﺍﻟـ ‪ ٧‬ﺳﻨﻮﺍﺕ‪ ،‬ﺣﱴ ﺗﻜﺘﻤﻞ ‪ ١٤‬ﺳـﻨﺔ‬ ‫ﻣﺜ ﹰ‬
‫ﻭﻫﻜﺬﺍ‪...‬‬
‫ﳉ ّﻤﻞ ﻫﻲ ‪،٣٦٥‬‬ ‫ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩّﻳﺔ ﻟﻌﺒﺎﺭﺓ‪) :‬ﺑﲏ ﺇﺳﺮﺍﺀﻳﻞ( ﻭﻓﻖ ﺣﺴﺎﺏ ﺍ ﹸ‬
‫ﺴﻨﺔ ﺍﻟﺸﻤﺴّﻴﺔ‪ .‬ﻭﻟﻜﻦ ﻭﻓﻖ ﺍﻟ ّﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﱐ ﻟﻠﻤﺼـﺤﻒ‬ ‫ﻭﻫﺬﺍ ﻫﻮ ﻋﺪﺩ ﺃﻳﺎﻡ ﺍﻟ ّ‬
‫ﺗﻨﻘﺺ )ﺃﻟﻔﹰﺎ(‪ ،‬ﻫﻜﺬﺍ‪) :‬ﺑﲏ ﺇﺳﺮﺀﻳﻞ( ﻓﺘﺼﺒﺢ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩّﻳﺔ )‪ .(٣٦٤‬ﺃ ّﻣﺎ ﻋﺒﺎﺭﺓ‬
‫)ﺑﻨﻮ ﺇﺳﺮﺍﺀﻳﻞ( ﻓﻘﻴﻤﺘﻬﺎ ﺍﻟﻌﺪﺩّﻳﺔ )‪ .(٣٦١‬ﻭﻻ ﲣﺘﻠﻒ ﻫﺬﻩ ﺍﻟﻘﻴﻤﺔ ﰲ ﺍﻟ ّﺮﺳـﻢ‬
‫ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻷ ﹼﻥ ﺍﻷﻟﻒ ﺍﻟﱵ ﺣُﺬﻓﺖ ﻣﻦ ﻛﻠﻤﺔ )ﺇﺳﺮﺀﻳﻞ( ﺃﹰﺿـﻴﻔﺖ ﺇﱃ ﻛﻠﻤـﺔ‬
‫)ﺑﻨﻮﺍ(‪ ،‬ﻓﺘﻜﺘﺐ ﻫﻜﺬﺍ‪) :‬ﺑﻨﻮﺍ ﺇﺳﺮﺀﻳﻞ(‪ ،‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﺍﺠﻤﻟﻤﻮﻉ ﺃﻳﻀـﹰﺎ )‪(٣٦١‬‬
‫ﻭﻫﺬﺍ ﻫﻮ )‪ .(١٩×١٩‬ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩّﻳﺔ ﻟﻌﺒـﺎﺭﺓ‪) :‬ﺍﳌﺴـﺠﺪ‬
‫ﺍﻻﻗﺼﺎ( ﻭﻓﻖ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﱐ‪ ،‬ﻫﻲ ﺃﻳﻀﹰﺎ )‪ (٣٦١‬ﻣﻊ ﻣﻼﺣﻈﺔ ﺃ ﹼﻥ ﺍﳌﺴـﺠﺪ‬
‫ﺍﻷﻗﺼﻰﱂ ﻳﺬﻛﺮ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﻻ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﻭﺍﻟﱵ ﺗﺴﻤﻰ ﺃﻳﻀـﹰﺎ‬
‫ﺳﻮﺭﺓ )ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ(‪ ،‬ﻭﻣﻦ ﻏﲑ ﺇﺿﺎﻓﺔ )ﺑﻨﻮﺍ ﺇﺳﺮﺍﺀﻳﻞ(!! ﻭﺍﻟﻘﻴﻤـﺔ ﺍﻟﻌﺪﺩﻳّـﺔ‬
‫ﻟﻜﻠﻤﺔ )ﺇﺳﺮﺀﻳﻞ( ﻭﻓﻖ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﱐ ﻫﻲ )‪ .(٣٠٢‬ﰲ ﺣـﲔ ﺃ ﹼﻥ ﺍﻟﻘﻴﻤـﺔ‬
‫ﺍﻟﻌﺪﺩّﻳﺔ ﻟﻜﻠﻤﺔ )ﺍﻟﺴﺒﺖ( ﻫﻲ )‪ ،(٤٩٣‬ﺃ ّﻣﺎ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩﻳﺔ ﻟﻌﺒﺎﺭﺓ )ﺍﳌﺴـﺠﺪ‬
‫ﺍﳊﺮﺍﻡ( ﻓﻬﻲ )‪ (٤١٨‬ﻭﻫﺬﺍ ﻫﻮ )‪ .(٢٢×١٩‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﳎﻤـﻮﻉ ﺟُﻤﱡـﻞ‪:‬‬

‫‪٩٣‬‬
 ‫)ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﺎ ‪ +‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ( ﻫﻮ )‪ (٧٧٩‬ﺃﻱ )‪.(٤١×١٩‬‬
‫ﻛﺎﻥ ﻓﻨﺎﺀ ﺍﳌ ّﺮﺓ ﺍﻷﻭﱃ ﺑﺎﻟﻜﺎﻣﻞ ﺳـﻨﺔ ‪ ٥٨٦‬ﻕ‪.‬ﻡ‪ ،٨١‬ﺇﺫ ﹼﰎ ﺩﺧـﻮﻝ‬
‫ﺍﻟﻘﺪﺱ ﻭﺗﺪﻣﲑ ﺍﳍﻴﻜﻞ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ ﻭﺃﺳﻠﻔﻨﺎ‪ .‬ﺃ ّﻣﺎ ﺣﺼﻮﻝ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻜـﺎﻥ‪،‬‬
‫ﻛﻤﺎ ﺗﻘ ّﺪﻡ‪ ،‬ﻋﻠﻰ ﻣﺮﺣﻠﺘﲔ؛ ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ ﺳﻨﺔ ‪١٩٤٨‬ﻡ‪ ،‬ﻭﺍﳌﺮﺣﻠـﺔ ﺍﻟﺜﺎﻧﻴـﺔ‬
‫ﺑﺪﺧﻮﻝ ﺍﻟﻘﺪﺱ ﺳﻨﺔ ‪١٩٦٧‬ﻡ‪ .‬ﻭﺳﺒﻖ ﺃﻥ ﺃﺷﺮﻧﺎ ﺇﱃ ﺃ ﹼﻥ ﻗﻴﺎﻡ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳉﹸﺰﺋـﻲ‬
‫ﻛﺎﻥ ﰲ ‪١٩٤٨/٦/١٠‬ﻡ ﻭﻫﻮ ﺗﺎﺭﻳﺦ ﺍﳍﺪﻧﺔ ﺍﻷﻭﱃ‪ .‬ﻭﻛﺎﻧﺖ ﻫﺪﻧـﺔ ‪١٩٦٧‬ﻡ‬
‫ﺑﺘﺎﺭﻳﺦ ‪ ٦/١٠‬ﺃﻳﻀﹰﺎ‪ .٨٢‬ﻓﺈﺫﺍ ﻋﺮﻓﻨﺎ ﺃ ﹼﻥ ﺗﺪﻣﲑ ﺍﳍﻴﻜﻞ ﺍﻷﻭﻝ ﻭﺍﳍﻴﻜﻞ ﻭﺍﻟﺜـﺎﱐ‬
‫ﻛﺎﻥ ﰲ ‪ ٨‬ﺁﺏ ﻋﺎﻡ ‪ ٥٨٦‬ﻕ‪.‬ﻡ ﺃﺩﺭﻛﻨـﺎ ﺃ ﹼﻥ ﺗـﺎﺭﻳﺦ )‪ (٦/١٠‬ﰲ ﺍﻟﻌـﺎﻣﲔ‬
‫)‪١٩٤٨‬ﻡ ‪١٩٦٧ ،‬ﻡ( ﳚﻌﻞ ﺃﻱ ﲨﻊ ﻟﻠﺴﻨﲔ ﻣﻦ )‪ ٥٨٦‬ﻕ‪ .‬ﻡ ‪١٩٤٨ -‬ﻡ(‬
‫ﻭﻣﻦ )‪ ٥٨٦‬ﻕ‪.‬ﻡ ‪١٩٦٧ -‬ﻡ( ﻳﻨﻘﺺ ﻋﻦ ﺍﻻﻛﺘﻤﺎﻝ ﺷﻬﺮﻳﻦ‪ .‬ﻭﻋﻠﻴﻪ ﳒـﺪ ﺃ ﹼﻥ‬
‫ﺴﺒﻮﺕ ﺑﲔ )‪ ٥٨٦‬ﻕ‪١٩٤٨ - .‬ﻡ( ﻫﻮ ‪ ٣٦١‬ﺳﺒﻮﺗﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ُﺟﻤﱠﻞ‬
‫ﻋﺪﺩ ﺍﻟ ّ‬
‫)ﺑﻨﻮﺍ ﺇﺳﺮﺀﻳﻞ( ﻭ ُﺟﻤﱠﻞ )ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﺎ( ﻭﻓﻖ ﺭﺳﻢ ﺍﳌﺼـﺤﻒ‪ .‬ﻭﺃ ﹼﻥ ﻋـﺪﺩ‬
‫ﺴﺒﻮﺕ ﺑﲔ )‪ ٥٨٦‬ﻕ‪.‬ﻡ ‪ ١٩٦٧ -‬ﻡ( ﻫﻮ )‪ (٣٦٤‬ﻭﻫﺬﺍ ﻫﻮ ُﺟﻤﱠﻞ )ﺑـﲏ‬
‫ﺍﻟ ّ‬
‫ﺴﺒﻮﺕ ﺭﻗﻢ‬
‫ﺇﺳﺮﺀﻳﻞ( ﻭﻓﻖ ﺭﺳﻢ ﺍﳌﺼﺤﻒ‪ .‬ﻭﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻘﺪﺱ ﻛﺎﻥ ﺍﻟ ّ‬
‫)‪ (٣٦٥‬ﻭﻫﺬﺍ ﻫﻮ ﺟُﻤﱠﻞ )ﺑﲏ ﺇﺳﺮﺍﺀﻳﻞ( ﻭﻓﻖ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺑﺬﻟﻚ ﺍﻛﺘﻤﻠـﺖ ﺩﻭﺭﺓ‬
‫ﻓﻠﻜﻴﺔ‪.٨٣‬‬
‫ﺩ ّﻣﺮ ﺍﻷﺷﻮﺭﻳﻮﻥ ﳑﻠﻜﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺳﻨﺔ )‪ ٧٢٢‬ﻕ‪.‬ﻡ(‪ ،‬ﻭﺩ ّﻣﺮ ﺍﻟﻜﻠﺪﺍﻧﻴﻮﻥ‬

‫‪ ٨١‬ﺭﺍﺟﻊ ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﻭﻛﺬﻟﻚ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪.‬‬

‫‪٨٢‬‬
‫)‪١٩ = (١٩٤٨ -١٩٦٧‬‬
‫‪ ٨٣‬ﻷﻥ )‪ (٣٦٥‬ﻫﻮ ﻋﺪﺩ ﺍﳌﺮﺍﺕ ﺍﻟﱵ ﺗﺪﻭﺭﻫﺎ ﺍﻷﺭﺽ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻜﻮﻥ ﻓﻴﻪ ﻗﺪ ﺩﺍﺭﺕ ﺣﻮﻝ ﺍﻟﺸﻤﺲ‬
‫ﻣﺮ ﹰﺓ ﻭﺍﺣﺪﺓ‪.‬‬

‫‪٩٤‬‬
‫ﳑﻠﻜﺔ ﻳﻬﻮﺫﺍ ﺳﻨﺔ )‪ ٥٨٦‬ﻕ‪.‬ﻡ(‪ ،‬ﺃﻱ ﺃ ﹼﻥ ُﻋﻤﺮ ﳑﻠﻜﺔ )ﻳﻬﻮﺫﺍ( ﺍﻣﺘ ّﺪ ﺃﻛﺜـﺮ ﲟـﺎ‬
‫ﻳﻘﺎﺭﺏ ﺍﻟـ )‪ (١٣٦‬ﺳﻨﺔ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﳌﺪّﺓ ﻫﻨﺎﻙ )‪ (١٩‬ﺳﺒﻮﺗﺎﹰ‪.‬‬
‫ﺍﻟﻠﻐﺔ ﺍﺻﻄﻼﺡ ﺑﺸﺮﻱ‪ ٨٤،‬ﻭﻗﺪ ﻧﺰﻟﺖ ﺍﻟ ّﺮﺳـﺎﻻﺕ ﺑﻠﻐـﺎﺕ ﺍﻷﻗـﻮﺍﻡ‬
‫ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﻧﺮﻯ ﺃ ﹼﻥ ﺍﻟﺘﺄﺭﻳﺦ ﺑﺎﳍﺠﺮﻱ‪ ،‬ﺃﻭ ﺑﺎﳌﻴﻼﺩﻱ‪ ،‬ﻫﻮ ﺃﻳﻀـﹰﺎ ﻣـﻦ ﻗﺒﻴـﻞ‬
‫ﻼ ﺇ ﹼﻥ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻫﻮ ‪ ١٩٩٣‬ﺑﻌﺪ ﻣﻴﻼﺩ ﺍﳌﺴﻴﺢ‪ ،‬ﻓـﺈ ﹼﻥ‬
‫ﺍﻻﺻﻄﻼﺡ؛ ﻓﺈﺫﺍ ﻗﻴﻞ ﻣﺜ ﹼ‬
‫ﺫﻟﻚ ﻻ ﻳﻌﲏ ﺃﻧﻨﺎ ﳒﺰﻡ ﺑﺄﻥ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﻭﻟﺪ ﻗﺒـﻞ ‪١٩٩٣‬ﺳـﻨﺔ‪،‬‬
‫ﻭﻟﻜﻨﻨﺎ ﺗﻮﺍﻃﺄﻧﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺻﻄﻼﺡ‪ ،‬ﺍﻟﺬﻱ ﻗﺪ ﻳﻜﻮﻥ ﻭﺍﻗﻌﻴﺎﹰ‪ ،‬ﻭﻗﺪ ﻻ ﻳﻜﻮﻥ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟ ﱡﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻓﺈ ﹼﻥ ﺍﺟﺘﻤﺎﻋﻨﺎ ﻋﻠﻰ ﻫـﺬﺍ ﺍﻟﺘـﺄﺭﻳﺦ ﳚﻌﻠـﻪ ﻣﻌﺘﻤـﺪﹰﺍ‬
‫ﻭﺻﺤﻴﺤﹰﺎ‪،‬ﻛﻤﺎ ﻫﻲ ﺍﻟﻠﻐﺔ‪.‬‬
‫ﺟﺎﺀ ﰲ ﻛﺘﺎﺏ )ﺍﷲ ﻭﺍﻹﻧﺒﻴﺎﺀ ﰲ ﺍﻟﺘّﻮﺭﺍﺓ ﻭﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ(‪ ..." :‬ﻭﻳﻨﺘﻬﻲ‬
‫ﺍﻟﺪﻛﺘﻮﺭ )ﻣﻮﺭﻳﺲ ﺑﻮﻛﺎﻱ( ﺇﱃ ﺗﺄﻳﻴﺪ ﻓﺮﺿﻪ ﺑﺄ ﹼﻥ ﻓﺮﻋﻮﻥ ﺍﳋﺮﻭﺝ ﻫﻮ )ﻣﻨﺒﺘﺎﺡ(‬
‫ﺍﺑﻦ ﺭﻣﺴﻴﺲ ﺍﻟﺜﺎﱐ‪ .‬ﻭﲟﺎ ﺃ ﹼﻥ ﻣﻨﺒﺘﺎﺡ ﺗﺴّﻨﻢ ﻋﺮﺵ ﻣﺼـﺮ ﺳـﻨﺔ ‪ ١٢٢٤‬ﻕ‪ .‬ﻡ‪،‬‬
‫ﻭﺣﻜﻢ ﻣﺼﺮ ﳌﺪﺓ ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﰲ ﺃﺣﺪ ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﻋﺸﺮﻳﻦ ﻋﺎﻣﹰﺎ ﰲ ﻗﻮ ٍﻝ ﺛﺎﻥٍ‪،‬‬
‫‪٨٥‬‬ ‫ﻓﺈﻥ ﺳﻨﺔ ﺍﳋﺮﻭﺝ ﺇ ّﻣﺎ ﺃﻥ ﺗﻜﻮﻥ ﺳـﻨﺔ )‪ ١٢١٤‬ﻕ‪.‬ﻡ( ﺃﻭ )‪ ١٢٠٤‬ﻕ‪ .‬ﻡ( "‬
‫ﻭﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﺳﻠﻒ ﺇﻟﻴﻚ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ‪:‬‬
‫‪ ١٢٠٤‬ﻕ‪.‬ﻡ ﻛﺎﻥ ﺍﳋﺮﻭﺝ ﻣﻦ ﻣﺼﺮ‪.٨٦‬‬

‫‪ ٩٥٣‬ﻕ‪.‬ﻡ ﻛﺎﻧﺖ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬

‫‪ ٨٤‬ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻣﻦ ﻳﺮﻯ ﺃ ﹼﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴّﺔ ﺗﻮﻗﻴﻔﻴّﺔ‪ ،‬ﻭﳓﻦ ﻫﻨﺎ ﻻ ﻧﻘﺼﺪ ﺃﻥ ﻧﺮﺟّﺢ ﻗﻮﻻ ﻋﻠﻰ ﺁﺧﺮ‪.‬‬
‫‪ ٨٥‬ﺍﷲ ﻭﺍﻷﻧﺒﻴﺎﺀ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ‪ -‬ﺩ‪ .‬ﳏﻤﺪ ﻋﻠﻲ ﺍﻟﺒﺎﺭ ‪ -‬ﻁ‪١٩٩٠ - ١‬ﻡ ‪ -‬ﺍﻟﺪﺍﺭ ﺍﻟﺸﺎﻣﻴﺔ – ﺑﲑﻭﺕ‪ ،‬ﻭﺩﺍﺭ‬
‫ﺍﻟﻘﻠﻢ ‪ -‬ﺩﻣﺸﻖ ﺹ‪.٢٢٩‬‬
‫‪ ٨٦‬ﻣﻊ ﻣﻼﺣﻈﺔ ﺃﻧﻪ ﺃﺣﺪ ﺍﺣﺘﻤﺎﻟﲔ‪.‬‬

‫‪٩٥‬‬
 ‫ﺸﻤﺎﻟﻴﺔ‪.‬‬
‫‪ ٧٢٢‬ﻕ‪.‬ﻡ ﻛﺎﻥ ﺗﺪﻣﲑ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟ ّ‬
‫‪ ٥٨٦‬ﻕ‪.‬ﻡ ﻛﺎﻥ ﺗﺪﻣﲑ ﺩﻭﻟﺔ ﻳﻬﻮﺫﺍ ﺍﳉﻨﻮﺑﻴﺔ‪.‬‬
‫‪١٩٤٨‬ﻡ ﻭ ‪١٩٦٧‬ﻡ ﻭ ‪٢٠٢٢‬ﻡ ﻫﻲ ﺳﻨﻮﺍﺕ‪ :‬ﻗﻴـﺎﻡ ﺇﺳـﺮﺍﺋﻴﻞ‪ ،‬ﹼﰒ ﺩﺧـﻮﻝ‬
‫ﺍﻟﻘﺪﺱ‪ ،‬ﹼﰒ ﺍﻟﺰﻭﺍﻝ ﺍﳌﺘﻮﹼﻗﻊ ﺗﻮﹼﻗﻌﹰﺎ ﺭﺍﺟﺤﹰﺎ‪ .‬ﻭﺍﻟﻼﻓﺖ ﻟﻼﻧﺘﺒﺎﻩ ﻓﻴﻤﺎ ﺳﻠﻒ ﺃ ﹼﻥ‪:‬‬
‫ﺴﻨﲔ ﺍﻟﻌﱪّﻳﺔ ﻗﺒﻞ ﻋﺎﻡ ‪١٢٠٤‬ﻕ‪.‬ﻡ ﻳﺴﺎﻭﻱ‪ ٣٦٥‬ﺳـﺒﻮﺗﹰﺎ‪ ،‬ﻭﻫـﺬﺍ‬
‫ﺃ( ﻋﺪﺩ ﺍﻟ ّ‬
‫ﻳﺴﺎﻭﻱ ﺩﻭﺭﺓ ﻓﻠﻜﻴّﺔ ﻭﺍﺣﺪﺓ ﻟﻸﺭﺽ ﺣﻮﻝ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﺏ( ﻣﻦ ﺍﻟﻌﺎﻡ ‪ ١٢٠٤‬ﻕ‪.‬ﻡ ﺇﱃ ﺍﻟﻌـﺎﻡ ‪ ٩٣٥‬ﻕ‪.‬ﻡ ﻫﻨـﺎﻙ ‪ ٣٨‬ﺳـﺒﻮﺗﹰﺎ‪ ،‬ﺃﻱ‬
‫)‪.(٢×١٩‬‬
‫ﺝ( ﻣﻦ ﺯﻭﺍﻝ ﺍﻟ ّﺪﻭﻟﺔ ﺍﻷﻭﱃ ﻋﺎﻡ ‪ ٧٢٢‬ﻕ‪.‬ﻡ ﺇﱃ ﺯﻭﺍﻝ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺜﺎﻧﻴـﺔ ﻋـﺎﻡ‬
‫‪ ٥٨٦‬ﻕ‪.‬ﻡ ﻫﻨﺎﻙ )‪ (١٩‬ﺳﺒﻮﺗﺎ‪.‬‬
‫ﺩ( ﻣﻦ ﺯﻭﺍﻝ ﺍﳌ ّﺮﺓ ﺍﻷﻭﱃ ‪ ٥٨٦‬ﻕ‪.‬ﻡ ﺇﱃ ﻗﻴﺎﻡ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴـﺔ ‪١٩٤٨‬ﻡ ﻫﻨـﺎﻙ‬
‫‪.٨٧‬‬ ‫‪ ٣٦١‬ﺳﺒﻮﺗﺎﹰ‪ .‬ﺃﻱ )‪(١٩×١٩‬‬
‫ﻫـ( ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﺎﻡ ‪ ٥٨٦‬ﻕ‪.‬ﻡ ﺇﱃ ﺍﻟﻌﻮﺩﺓ ﻋـﺎﻡ ‪١٩٦٧‬ﻡ ﻫﻨـﺎﻙ ‪٣٦٤‬‬
‫ﺳﺒﻮﺗﺎﹰ‪ .‬ﻭﻫﺬﺍ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ ﺟُﻤﱠﻞ )ﺑﲏ ﺇﺳﺮﺀﻳﻞ(‪ ،‬ﻭﻓﻖ ﺭﺳﻢ ﺍﳌﺼﺤﻒ‪.‬‬
‫ﺴﺒﻮﺕ ﺭﻗﻢ )‪ (٣٦٥‬ﻳﻜﻮﻥ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻘﺪﺱ‪ ،‬ﻭﺑﺬﻟﻚ ﺗﻜﺘﻤـﻞ ﺩﻭﺭﺓ‬
‫ﻭ( ﺍﻟ ّ‬
‫ﺴﺒﻮﺕ ﻗﺒﻞ ﺗﺎﺭﻳﺦ ﺍﳋﺮﻭﺝ ﻣﻦ‬
‫ﻓﻠﻜﻴّﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﺴّﺒﻮﺕ‪ .‬ﻭﻫﻮ ﺍﻟﻌﺪﺩ ﻧﻔﺴﻪ ﻟﻠ ّ‬
‫ﻣﺼﺮ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﻟﺒﻨﺪ ﺃ‪ .‬ﻭﻫﻮ ﺟُﻤﱠﻞ )ﺑﲏ ﺇﺳﺮﺍﺀﻳﻞ(‪ ،‬ﻭﻓﻖ ﺍﻟﻠﻔﻆ‪.‬‬
‫ﺯ( ﻋﺪﺩ ﺍﻟ ّ‬
‫ﺴﺒﻮﺕ ﻣﻦ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ ‪٩٣٥‬ﻕ‪.‬ﻡ‬
‫ﺇﱃ ﺍﻟﺰﻭﺍﻝ ﺍﳌﺘﻮﻗﻊ ﻋـﺎﻡ ‪٢٠٢٢‬ﻡ ﻫـﻮ )‪ .(٤٢٢‬ﻭﻋـﺪﺩ‬

‫‪ ٨٧‬ﺭﺍﺟﻊ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬

‫‪٩٦‬‬
‫ﺴﺒﻮﺕ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﺘﺄﺭﻳﺦ )ﺍﻟﻌﱪﻱ( ﺣـﱴ ﺗـﺎﺭﻳﺦ ﻭﻓـﺎﺓ‬
‫ﺍﻟ ّ‬
‫ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻮ )‪ (٤٠٣‬ﺳﺒﻮﺗﺎﹰ‪ ،‬ﻭﻋﻠﻴـﻪ ﻳﻜـﻮﻥ‬
‫ﺍﻟﻔﺮﻕ ‪١٩‬ﺳﺒﻮﺗﺎﹰ‪.‬‬
‫ﺡ( ﻋﺪﺩ ﺍﻟﺴّﺒﻮﺕ ﻣﻦ ﻭﻓﺎﺓ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴّﻼﻡ ‪ ٩٣٥‬ﻕ‪.‬ﻡ ﺇﱃ ‪٢٠٢٢‬ﻡ ﻫﻮ‬
‫‪ ،٤٢٢‬ﻓﻤﺎ ﻫﻮ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ؟!‬
‫ﺇﺫﺍ ﲨﻌﻨﺎ ﺗﺮﺗﻴﺐ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺇﱃ ﻋﺪﺩ ﺁﻳﺎﻬﺗﺎ‪ ،‬ﺇﱃ ﺟُﻤّﻞ ﺍﲰﻬـﺎ‪ ،‬ﻳﻜـﻮﻥ‬
‫ﺍﻟﻨﺎﺗﺞ‪ + ١٧ ) :‬ﺍﻹﺳﺮﺍﺀ ‪. ٤٢٢ = (١١١ + ٢٩٤‬‬
‫ﻁ( ﺍﻟﻌﺎﻡ ‪٢٠٢٢‬ﻡ ﻳﻮﺍﻓﻖ ﺍﻟﻌﺎﻡ ﺍﻟﻌﱪﻱ ‪ .٥٧٨٢‬ﻭﻗﺪ ﻭﺟﺪﻧﺎ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻟﺴّﺒﻮﺕ‬
‫ﺣﱴ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﻫﻮ‪ ٨٢٦ = (٧ ÷ ٥٧٨٢) :‬ﻭﻣﻌﻠﻮﻡ ﺃ ﹼﻥ ﺍﻟﺴﺒﻮﺕ ﻓﻴﻪ ﻣﻌـﲎ‬
‫ﺍﻻﻧﻘﻄﺎﻉ‪ .‬ﻭﺍﳌﻔﺎﺟﺊ ﻫﻨﺎ ﺃ ﹼﻥ ُﺟﻤّﻞ )ﺳﺒﺖ ﺑﲏ ﺇﺳﺮﺀﻳﻞ( ﻫﻮ ﺃﻳﻀﹰﺎ ‪.٨٢٦‬‬
‫ﻱ( ﰲ ﺍﻟﻌﺎﻡ ‪١٩٦٩‬ﻡ ﺍﻛﺘﻤﻠﺖ ﺩﻭﺭﺓ ﻓﻠﻜﻴـﺔ ﻣـﻦ ﺍﻟﺴـﺒﻮﺕ‪ ،‬ﺃﻱ )‪(٣٦٥‬‬
‫ﺳﺒﻮﺗﺎﹰ‪ ،‬ﺍﺑﺘﺪﺍ ًﺀ ﻣﻦ ﺯﻭﺍﻝ ﺍﻟ ّﺪﻭﻟﺔ ﺍﻷﻭﱃ ﻭﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻘﺪﺱ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻌـﺎﻡ‬
‫ﺴﻨﲔ ﳝﺜـﻞ‬ ‫ﻳﺼﺎﺩﻑ ﺍﻟﻌﺎﻡ ﺍﻟﻌﱪﻱ )‪ (٥٧٣٠‬ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻣﻦ ﺍﻟ ّ‬
‫ﻓﺘﺮﺓ ﻧﺼﻒ ﺍﻟﻌﻤﺮ ﻟﻠﻜﺮﺑﻮﻥ ‪ ،٨٨١٤‬ﻭﺍﻟﺬﻱ ﻳُﺴﺘﺨﺪﻡ ﻣﻦ ِﻗﺒﻞ ﻋﻠﻤﺎﺀ ﺍﻵﺛـﺎﺭ‬
‫ﻟﺘﺤﺪﻳﺪ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻧﻴّﺔ‪ ،‬ﻭﺍﳊﻀﺎﺭﺍﺕ ﺍﻟﺒﺸﺮّﻳﺔ‪ .‬ﻭﻳﻘﻊ ﻫﺬﺍ ﺍﻟﻌـﺎﻡ ﰲ ﺍﻟـﺪّﻭﺭﺓ‬
‫‪ ٣٠٢‬ﻟﻠﻌﺪﺩ ‪ ٨٩.١٩‬ﻭﺍﻟﻌﺪﺩ )‪ (٣٠٢‬ﻫﻮ ﺟُﻤﱠﻞ ﻛﻠﻤﺔ )ﺇﺳﺮﺀﻳﻞ( ﻭﻓﻖ ﺍﻟﺮﺳﻢ‬

‫ﺹ ‪Physics - Principles and Problems - James T. Murphy ٤٩٧‬‬ ‫‪٨٨‬‬

‫‪Charles E. Merril Publishing Co.‬‬
‫‪ ٨٩‬ﻛﻞ ‪ ١٩‬ﺳﻨﺔ ﻫﻨﺎﻙ ﺩﻭﺭﺓ ﻓﻠﻜﻴّﺔ ﺗﺴﻤّﻰ ﺍﻟﺪّﻭﺭﺓ ﺍﳋﺴﻮﻓّﻴﺔ‪ ،‬ﻭﺍﻟﺪﻭﺭﺓ ﺭﻗﻢ ‪ ٣٠٢‬ﺗﺒﺪﺃ ‪ ٥٧١٩‬ﻭﺗﻨﺘﻬﻲ ‪٥٧٣٨‬‬
‫ﻭﺑﺆﺭﺓ ﺍﻟﺪﻭﺭﺓ ﻫﻲ ﺍﻟﻌﺎﻡ ‪ .٥٧٢٩‬ﻭﻫﺬﺍ ﻳﻮﺍﻓﻖ ﻋﺎﻡ ‪١٩٦٩‬ﻡ‪ ،‬ﺍﻟﺬﻱ ﻳﻮﺍﻓﻖ ﺃﻳﻀﹰﺎ ‪٥٧٣٠‬‬

‫‪٩٧‬‬
 ‫ﺍﻟﻌﺜﻤﺎﱐ‪ .‬ﺃﻱ ﺃ ﹼﻥ ﺩﻭﻟﺔ ﺇﺳﺮﺍﺋﻴﻞ ﺍﺣﺘﻠﺖ ﺍﻟﻘﺪﺱ ﰲ ﺍﻟﺪّﻭﺭﺓ ﺇﺳﺮﺀﻳﻞ ﻟﻠﻌﺪﺩ ‪١٩‬‬
‫ﳉ ﱠﻤﻞ ﻫﻲ )‪ ،(٩٥‬ﻭﻋﻠﻴﻪ‪:‬‬
‫ﻙ( ﻗﻴﻤﺔ ﻛﻠﻤﺔ )ﻣﻴﻼﺩﻱ( ﰲ ﺍ ﹸ‬
‫)‪ + ٢٠٢٢‬ﻣﻴﻼﺩﻱ ‪ ٢١١٧ = ( ٩٥‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻌﺪﺩ )‪ (٣٠٢‬ﺳﺒﻮﺕ‪ .‬ﻓﻬﻞ‬
‫ﻳﺪﻝ ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻮﺕ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺃﻱ ﺍﻧﻘﻄﺎﻋﻬﺎ ؟! ﻭﻻ ﻧﻨﺴﻰ ﺃ ﹼﻥ ﺁﺧـﺮ ﻭﺭﻭﺩ‬
‫ﻟﻜﻠﻤﺔ )ﺍﻟﺴﺒﺖ( ﺟﺎﺀﺕ ﰲ ﺧﻮﺍﺗﻴﻢ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ ،‬ﻭﺍﻟﱵ ﻳﺄﰐ ﺑﻌﺪﻫﺎ ﰲ ﺗﺮﺗﻴﺐ‬
‫ﺍﳌﺼﺤﻒ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪.‬‬
‫ﻝ( ﺳﺒﻖ ﺃﻥ ﻗﻠﻨﺎ ﺇ ﹼﻥ ﻫﻨﺎﻙ ﺳﺒﻮﺗﺎﹰ ﻭﺍﺣﺪﺍ ًﰲ ﻛﻞ ﺳﺒﻊ ﺳﻨﲔ‪ ،‬ﻭﻗﺪ ﻟﻔﺖ ﺍﻧﺘﺒﺎﻫﻨﺎ‬
‫ﺃ ﹼﻥ ﺟُﻤﱠﻞ ﻋﺒﺎﺭﺓ )ﺳﺒﻊ ﺳﻨﲔ( ﻫﻮ ‪ ،٣٠٢‬ﺃﻱ ﺟُﻤﱠﻞ ﺇﺳﺮﺀﻳﻞ‪ .‬ﻓﺘﺄﻣﱠﻞ!!‬
‫ﺴﻨﲔ ﻣﻦ ‪٩٣٥‬ﻕ‪.‬ﻡ ﺇﱃ ‪٦٢١‬ﻡ ﻫﻮ ‪ ١٥٥٦‬ﺳـﻨﺔ ﴰﺴـﻴّﺔ‪.‬‬
‫ﻋﺪﺩ ﺍﻟ ّ‬
‫ﻭﻋﺪﺩ ﺍﻟﺴﻨﲔ ﺍﻟﺸﻤﺴﻴّﺔ ﻣﻦ ‪٦٢١‬ﻡ ﺇﱃ ‪٢٠٢٢‬ﻡ‪ ،‬ﻛﻤﺎ ﺳﺒﻖ ﻭﺃﻥ ﺑﻴّﻨﻨﺎ‪ ،‬ﻫـﻮ‪:‬‬
‫‪ ١٤٠٠,٤‬ﺳﻨﺔ ﴰﺴﻴّﺔ‪ .‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﺍﻟﻔﺮﻕ‪ ١٥٥,٦ :‬ﺳﻨﺔ ﴰﺴﻴّﺔ‪ .‬ﻭﺳـﺒﻖ‬
‫ﺃﻥ ﺑﻴّﻨﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﻫﻮ ‪١‬ﻋﻠﻰ ‪ ١٩‬ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻔﺘﺮﺗﲔ‪ .‬ﻓـﺈﺫﺍ ﻗﻤﻨـﺎ ﺑﻄـﺮﺡ‬
‫‪ ١٥٥,٦‬ﺳﻨﺔ ﻣﻦ ﺍﻟﻌﺎﻡ ‪٩٣٥‬ﻕ‪.‬ﻡ ﻓﺴﻨﻜﻮﻥ ﻋﻨـﺪﻫﺎ ﰲ ﺍﻟﻌـﺎﻡ ‪٧٧٩‬ﻕ‪.‬ﻡ‪.‬‬
‫ﻭﻳﺘﻤﻴّﺰ ﻫﺬﺍ ﺍﻟﻌﺎﻡ ﺑﺎﻷﻣﻮﺭ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺃ( ‪ ٧٧٩‬ﻫﻮ )‪.(٤١×١٩‬‬
‫ﺏ( ﺑﻌﺪ ‪ ٥٧‬ﺳﻨﺔ ﻣﻦ ﺍﻟﻌﺎﻡ ‪٧٧٩‬ﻕ‪.‬ﻡ ﺯﺍﻟﺖ ﺩﻭﻟﺔ ﺇﺳـﺮﺍﺋﻴﻞ ﺍﻷﻭﱃ‪ ،‬ﺃﻱ ﰲ‬
‫ﻋﺎﻡ ‪٧٢٢‬ﻕ‪.‬ﻡ‪ .‬ﻭﺑﻌﺪ ‪ ٥٧‬ﺳﻨﺔ ﻣﻦ ﺍﻟﻌﺎﻡ ‪١٩٦٧‬ﻡ‪ ٩٠‬ﻳﺘﻮﻗﹼﻊ ﺃﻥ ﺗﺰﻭﻝ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪٩١.‬ﻭﺇﺫﺍ ﺿﺮﺑﻨﺎ ﺍﻟﻌﺪﺩ ‪ ٧٢٢‬ﰲ ‪ ٢‬ﻳﻜﻮﻥ ﺍﻟﻨﺎﺗﺞ‪١٤٤٤ = (٢×٧٢٢) :‬‬

‫‪ ٩٠‬ﳎﻤﻮﻉ ﺃﺭﻗﺎﻡ ﺍﻟﻌﺪﺩ ‪ ٧٧٩‬ﻫﻮ ‪ ٢٣‬ﻭﻫﺬﺍ ﺃﻳﺼﹰﺎ ﳎﻤﻮﻉ ﺃﺭﻗﺎﻡ ﺍﻟﻌﺪﺩ ‪.١٩٦٧‬‬
‫‪ ٥٧ ٩١‬ﻫﻮ ﺃﻳﻀﹰﺎ )‪.(٣×١٩‬ﻭﺍﻟﻌﺪﺩ ‪ ٧٢٢‬ﻫﻮ )‪ (٣٨×١٩‬ﺃﻱ )‪(٢×١٩×١٩‬‬

‫‪٩٨‬‬
‫ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻌﺪﺩ ﻫﻮ ﺍﳌﻀﺎﻋﻒ ‪ ١٩‬ﻟﻌﻤﺮ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳌﺘﻮﻗﹼﻊ‪ ،‬ﺃﻱ ‪٧٦‬‬
‫ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﺍﻟﻘﻤﺮﻳّﺔ ﻣﻦ ‪٦٢١‬ﻡ ﺇﱃ ‪٢٠٢٢‬ﻡ‪.‬‬
‫ﺝ( ﺟُﻤﱠﻞ )ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﺎ( ﻫﻮ ‪ .٣٦١‬ﻭ ُﺟﻤﱠﻞ )ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ( ﻫـﻮ ‪.٤١٨‬‬
‫ﳉﻤﱠﻠﲔ ﻫﻮ )‪ .(٥٧‬ﻭﺍﺠﻤﻟﻤﻮﻉ ﻫـﻮ‪.٧٧٩ = (٤١٨+٣٦١) :‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍ ﹸ‬
‫ﻭﻫﺬﺍ )‪ .(٤١×١٩‬ﻭﺍﻟﻼﻓﺖ ﻫﻨﺎ ﺃ ﹼﻥ )‪ (٤١‬ﻫﻮ ﺟُﻤﱠﻞ )ﺇﱃ(‪ .‬ﻭﺍﻧﻈﺮ ﻣﻌـﻲ ﺇﱃ‬
‫ﻣﻮﻗﻊ ﻛﻠﻤﺔ )ﺇﱃ( ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﻓﺎﲢﺔ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪) :‬ﺳُـ ْﺒﺤﺎ ﹶﻥ ﺍﻟـﺬﻱ‬
‫ﺠ ِﺪ ﺍ َﻷ ﹾﻗﺼَﺎ‪.(...‬‬
‫ﺴِ‬
‫ﺠ ِﺪ ﺍﳊﹶﺮﺍ ِﻡ ﺇﱃ ﺍﳌ ْ‬
‫ﺴِ‬
‫ﻼ ﻣ َﻦ ﺍﳌ ْ‬
‫ﹶﺃﺳْﺮﻯ ِﺑ َﻌ ْﺒﺪ ِﻩ ﻟ ْﻴ ﹰ‬

‫ﻣﺎﺫﺍ ﻋﻦ ﳎﻤﻮﻉ ﺍﻟﺴّﺒﻮﺕ‪:‬‬

‫ﳉ ّﻤﻞ ﻓﺎﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩّﻳﺔ ﻟﻜﻠﻤـﺔ )ﺍﻟﺴـﺒﺖ( ﻫـﻲ‬ ‫ﻭﻓﻖ ﺣﺴﺎﺏ ﺍ ﹸ‬

‫ﺴﺒﻮﺕ ﻫﻮ ﺍﻟﺴﻨﺔ ﺍﻟﺴﺎﺑﻌﺔ ﺍﻟﱵ ﻳﺴﺒﻘﻬﺎ )‪ (٦‬ﺳﻨﻮﺍﺕ‬ ‫)‪ .(٤٩٣‬ﻭﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻓﺈﻥ ﺍﻟ ّ‬
‫ﺴﺎﺑﻌﺔ‪ .‬ﻓﻤﺎ ﻫﻲ ﺍﻟﺴّﻨﻮﺍﺕ ﺍﻟﺴّـﺖ ﺍﻟـﱵ‬ ‫ﻣﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﹼﰒ ﻳﻜﻮﻥ ﺍﻻﻧﻘﻄﺎﻉ ﰲ ﺍﻟ ّ‬
‫ﺗﺴﺒﻖ ﺍﻻﻧﻘﻄﺎﻉ؟! ﺇﺫﺍ ﻗﻤﻨﺎ ﺑﻀﺮﺏ ُﺟﻤﱠﻞ ﻛﻠﻤﺔ )ﺍﻟﺴﺒﺖ( ﰲ ﺍﻟﻌﺪﺩ )‪ (٦‬ﻳﻜﻮﻥ‬
‫ﺴﻨﲔ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ‬
‫ﺍﻟﻨﺎﺗﺞ‪ ٢٩٥٨ = ( ٦×٤٩٣) :‬ﻭﻫﺬﺍ ﻫﻮ ﻋﺪﺩ ﺍﻟ ّ‬
‫ﺑﺪﺃ ﻓﻴﻪ ﺍﻹﻓﺴﺎﺩ ﺍﻷﻭّﻝ‪ ،‬ﺃﻱ ‪ ٩٣٥‬ﻕ‪.‬ﻡ‪ ،‬ﺇﱃ ﻬﻧﺎﻳﺔ ﺍﻟﻌﺎﻡ ﺍﻟـﺬﻱ ﻳـﺰﻭﻝ ﻓﻴـﻪ‬
‫ﺍﻹﻓﺴﺎﺩ ﺍﻟﺜﺎﱐ‪٢٠٢٢ ،‬ﻡ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﳌﺪﻫﺶ ﺃ ﹼﻥ ﺍﻟﻌﺪﺩ ‪ ٢٩٥٨‬ﻫﻮ ﳎﻤﻮﻉ ُﺟﻤﱠﻞ ﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﻭﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﱵ ﹼﰎ ﺍﳊﺪﻳﺚ ﻋﻨﻬﺎ ﻗﺒﻞ ﻗﻠﻴﻞ‪ ،‬ﻣُﻀﺎﻓﹰﺎ ﺇﻟﻴﻬﺎ ﺟُﻤﱠﻞ )ﺍﻹﺳﺮﺍﺀ(‪،‬‬
‫ﻭﻫﻲ‪):‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﺎ‪ ،‬ﺑﻨﻮﺍ ﺇﺳﺮﺀﻳﻞ‪ ،‬ﺍﻟﺴﺒﺖ‪ ،‬ﺍﻹﺳﺮﺍﺀ(‪.‬‬

‫‪٩٩‬‬
‫ﻭﻫﺬﻩ ﻻ ﳜﺘﻠﻒ ُﺟﻤﱠﻠﻬﺎ ﻛﺘﺎﺑﺔ ﺃﻭ ﻟﻔﻈﹰﺎ‪ .‬ﺃﻣّﺎ ﺍﻟﱵ ﳜﺘﻠﻒ ُﺟﻤﱠﻠﻬﺎ ﻛﺘﺎﺑ ﹰﺔ ﻭﻟﻔﻈﹰﺎ‬
‫ﻓﻬﻲ‪) :‬ﺑﲏ ﺇﺳﺮﺀﻳﻞ‪ ،‬ﺑﲏ ﺇﺳﺮﺍﺀﻳﻞ‪ ،‬ﺇﺳﺮﺀﻳﻞ(‪ .‬ﻭﺍﻻﺧﺘﻼﻑ ﻛﻤﺎ ﻫﻮ ﻣﻠﺤﻮﻅ‬
‫ﰲ ﻛﻠﻤﺔ ﺇﺳﺮﺀﻳﻞ‪ .‬ﻭﱂ ﻳﺮﺩ ﰲ ﻣﻼﺣﻈﺎﺗﻨﺎ ﺍﻟﺘﺎﺭﳜﻴّﺔ ﺍﻟﻌﺪﺩ ‪ ٣٠٣‬ﺑﻞ ﺍﻟﻌﺪﺩ‬
‫‪ ٣٠٢‬ﻭﺍﻟﺬﻱ ﻫﻮ ُﺟﻤﱠﻞ ﻛﻠﻤﺔ ﺇﺳﺮﺀﻳﻞ‪ ،‬ﻭﻓﻖ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﱐ‪ .‬ﻭﻓﻴﻤﺎ ﻳﺄﰐ‬
‫ﺟﺪﻭﻝ ﺗﻮﺿﻴﺤ ّﻲ‪:‬‬

‫ﻛﺘﺎﺑﺔ ﻭﻻ ﳜﺘﻠﻒ ﻟﻔﻈﹰﺎ‬ ‫‪٤١٨‬‬ ‫ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‬

‫ﻛﺘﺎﺑﺔ ﻭﻻ ﳜﺘﻠﻒ ﻟﻔﻈﹰﺎ‬ ‫‪٣٦١‬‬ ‫ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﺎ‬
‫ﻛﺘﺎﺑﺔ ﻭﻻ ﳜﺘﻠﻒ ﻟﻔﻈﹰﺎ‬ ‫‪٣٦١‬‬ ‫ﺑﻨﻮﺍ ﺇﺳﺮﺍﺋﻴﻞ‬
‫ﻛﺘﺎﺑﺔ‬ ‫‪٣٦٤‬‬ ‫ﺑﲏ ﺇﺳﺮﺀﻳﻞ‬
‫ﻟﻔﻈﹰﺎ‬ ‫‪٣٦٥‬‬ ‫ﺑﲏ ﺇﺳﺮﺍﺀﻳﻞ‬
‫ﻛﺘﺎﺑﺔ ﻭﱂ ﻳﺮﺩ ﻟﻔﻈﹰﺎ‬ ‫‪٣٠٢‬‬ ‫ﺇﺳﺮﺀﻳﻞ‬
‫ﻛﺘﺎﺑﺔ ﻭﻻ ﳜﺘﻠﻒ ﻟﻔﻈﹰﺎ‬ ‫‪٤٩٣‬‬ ‫ﺍﻟﺴﺒﺖ‬
‫ﻛﺘﺎﺑﺔ ﻭﻻ ﳜﺘﻠﻒ ﻟﻔﻈﹰﺎ‬ ‫‪٢٩٤‬‬ ‫ﺍﻹﺳﺮﺍﺀ‬
‫‪٢٩٥٨‬‬ ‫ﺍﺠﻤﻟﻤﻮﻉ‬

‫‪١٠٠‬‬
 ‫ﺃﺭﺑﻊ ﺩﻭﺭﺍﺕ‬

‫ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺪﺩ ﺃﻳﺎﻡ ﺍﻟﺴﻨﺔ ﺍﻟﺸﻤﺴّﻴﺔ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻘﻤﺮّﻳﺔ ﻫﻮ )‪ (١١‬ﻳﻮﻣـﺎ‪،‬‬

‫ﻱ ﻳﻮﻡ ﻣـﻦ ﺃﻳّـﺎﻡ ﺍﻟﺴّـﻨﺔ‬
‫ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﻟ ّﺪﻗﺔ )‪ .(١٠,٨٧٥٢‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃ ﹼﻥ ﺃ ّ‬
‫ﺍﻟﻘﻤﺮّﻳﺔ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻌﻼﻗﺔ ﻧﻔﺴﻬﺎ ﻣﻊ ﺍﻟﺴﻨﺔ ﺍﻟﺸﻤﺴﻴّﺔ ﻛﻞ )‪ (٣٣,٥٨٤٨٧‬ﺳﻨﺔ‬
‫ﺴﻨﲔ ﻣﻦ ﺯﻭﺍﻝ ﺍﻹﻓﺴﺎﺩ ﺍﻷﻭﻝ ﻭﺍﳋـﺮﻭﺝ‬ ‫ﴰﺴﻴّﺔ ﻣﺮّﺓ‪ .‬ﻭﻗﺪ ﻭﺟﺪﻧﺎ ﺃ ﹼﻥ ﻋﺪﺩ ﺍﻟ ّ‬
‫ﻣﻦ ﺍﻟﻘﺪﺱ ﺳﻨﺔ ‪ ٥٨٦‬ﻕ‪ .‬ﻡ‪ ،‬ﺇﱃ ﺩﺧﻮﻝ ﺍﻟﻘﺪﺱ ﰲ ﺍﳌـﺮﺓ ﺍﻟﺜﺎﻧﻴـﺔ ‪١٩٦٧‬ﻡ‬
‫ﻳﺸﻜﻞ ‪ ٧٦‬ﺩﻭﺭﺓ‪ ،‬ﻭﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺪﻗﹼﺔ ﲝﻴﺚ ﺗﻜﺘﻤﻞ ﺃﻳّﺎﻡ ﻫﺬﻩ ﺍﻟﺪّﻭﺭﺓ ﰲ ﺍﻟﻌـﺎﻡ‬
‫‪١٩٦٧‬ﻡ‪ .‬ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺍﻛﺘﻤﺎﻝ ﻷﺭﺑﻊ ﺩﻭﺭﺍﺕ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻘﺪﺱ‪:‬‬
‫ﺃ( ﺩﻭﺭﺓ ﻓﻠﻜﻴﺔ ﻣﻦ ﺍﻟ ّ‬
‫ﺴﺒﻮﺕ‪ ،‬ﺃﻱ )‪ ،(٣٦٥‬ﻭﺫﻟﻚ ﻣﻦ ﺍﳋﺮﻭﺝ ﻋﺎﻡ ‪٥٨٦‬ﻕ‪.‬ﻡ‬
‫ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺩﺧﻮﻝ ﻋﺎﻡ ‪١٩٦٧‬ﻡ ﺑﻘﻠﻴﻞ‪ ،‬ﺃﻱ ﻋﺎﻡ ‪١٩٦٩‬ﻡ‪ .‬ﻓﻠﻢ ﺗﻜﺘﻤﻞ ﻫـﺬﻩ‬
‫ﺍﻟﺪّﻭﺭﺓ ﺇ ﹼﻻ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻘﺪﺱ‪.‬‬
‫ﺏ( ﺩﻭﺭﺓ ﺍﻟﻜﺮﺑﻮﻥ ‪ ١٤‬ﻭﺍﻟﱵ ﻫﻲ ‪ ٥٧٣٠‬ﺳﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﻮﺍﻓﻖ ﺍﻟ ّ‬
‫ﺴﻨﺔ ﺍﻟﻌﱪّﻳﺔ ﺑﻌﺪ‬
‫ﺩﺧﻮﻝ ﺍﻟﻘﺪﺱ ﺑﻘﻠﻴﻞ‪ ،‬ﺃﻱ ﻋﺎﻡ ‪١٩٦٩‬ﻡ‪ .‬ﻓﻠﻢ ﺗﻜﺘﻤﻞ ﻫﺬﻩ ﺍﻟـﺪّﻭﺭﺓ ﺇ ﹼﻻ ﺑﻌـﺪ‬
‫ﺩﺧﻮﻝ ﺍﻟﻘﺪﺱ‪.‬‬
‫ﺝ( ﺍﻟ ّﺪﻭﺭﺓ ‪ ٣٠٢‬ﻟﻠﻌﺪﺩ ‪ ١٩‬ﺃﻱ ﺍﻟ ّﺪﻭﺭﺓ ﺇﺳﺮﺀﻳﻞ ﻟﻠﻌﺪﺩ ‪ ١٩‬ﻭﻓﻖ ﺍﻟﺘـﺄﺭﻳﺦ‬
‫ﺍﻟﻌﱪﻱ‪ .‬ﻭﺗﺒﺪﺃ ﻫﺬﻩ ﺍﻟﺪّﻭﺭﺓ ﻣﻦ ﺳﻨﺔ ‪ ،٥٧١٩‬ﻭﺗﻨﺘﻬﻲ ﺳﻨﺔ ‪ .٥٧٣٨‬ﻭﻋﻠﻴﻪ ﻳﻘﻊ‬
‫ﺍﻟﻌﺎﻡ ‪١٩٦٩‬ﻡ‪ ،‬ﰲ ﺑﺆﺭﺓ ﻫﺬﻩ ﺍﻟﺪّﻭﺭﺓ‪ ،‬ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﺳﺎﺑﻘﹰﺎ‪.‬‬

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‫ﺩ( ‪ ٧٦‬ﺩﻭﺭﺓ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ )‪ (٣٣,٦‬ﺳﻨﺔ ﴰﺴﻴﺔ‪ .‬ﻭﺗﺒﺪﺃ ﻣـﻦ ﺧـﺮﻭﺝ‬
‫‪٥٨٦‬ﻕ‪.‬ﻡ ﻭﺍﻛﺘﻤﻠﺖ ﰲ ﺍﻟﻌﺎﻡ ‪١٩٦٧‬ﻡ‪.‬‬
‫ﻗﻠﻨﺎ ﺇ ﹼﻥ ﻫﻨﺎﻙ ﺩﻭﺭﺓ ﲤﺜﻞ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﺴـﻨﺔ ﺍﻟﺸﻤﺴـﻴﺔ ﻭﺍﻟﻘﻤﺮﻳـﺔ‪،‬‬
‫ﻭﻣﻘﺪﺍﺭﻫﺎ )‪ (٣٣،٦‬ﺳﻨﺔ ﴰﺴﻴﺔ‪ .‬ﻭﻫﺬﺍ ﻳﻌﲏ ﺃ ﹼﻥ ﺍﻟ ّﺪﻭﺭﺓ )‪ (١٩‬ﺑﻌﺪ ﺍﳌﻴﻼﺩ ﺗﻘﻊ‬
‫ﺗﻘﺮﻳﺒﺎﹰ ﺑﲔ )‪٦٠٤‬ﻡ ‪٦٣٨ -‬ﻡ(‪ .‬ﻭُﻳﻠﺤﻆ ﺃ ﹼﻥ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪،‬‬
‫ُﺑ ِﻌﺚ ﺑﻌﺪ ﺑﺪﺍﻳﺔ ﺍﻟ ّﺪﻭﺭﺓ ﲟﺎ ﻳﻘﺎﺭﺏ )‪ (٦‬ﺳﻨﻮﺍﺕ‪ ،‬ﺃﻱ )‪ ٦١٠‬ﻡ(‪ .‬ﻭﺗﻮﰲ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺒﻞ ﻬﻧﺎﻳﺔ ﺍﻟ ّﺪﻭﺭﺓ ﲟﺎ ﻳﻘﺎﺭﺏ )‪ (٦‬ﺳﻨﻮﺍﺕ ﺃﻳﻀﺎ‪ ،‬ﺃﻱ )‪٦٣٢‬ﻡ(‪.‬‬
‫ﻛﻤﺎ ﻭُﻳﻠﺤﻆ ﺃ ﹼﻥ ﺑﺆﺭﺓ ﺍﻟ ّﺪﻭﺭﺓ )‪ (١٩‬ﻫﻮ ﻋﺎﻡ )‪ ٦٢٢‬ﻡ(‪ ،‬ﻭﺍﻟﺬﻱ ﻫـﻮ ﻋـﺎﻡ‬
‫ﺍﳍﺠﺮﺓ‪ .‬ﻭﻋﻠﻴﻪ ﺗﻜﻮﻥ ﺳﻨﺔ ﺑﺪﺍﻳﺔ ﺍﻟﺘﻘﻮﱘ ﺍﳍﺠﺮﻱ ﻣﻮﺍﻓﻘﺔ ﻟﺒﺪﺍﻳﺔ ﺍﻟـ ّﺪﻭﺭﺓ ‪١٩‬‬
‫ﻱ‪.‬‬
‫ﻱ ﻭﺍﳌﻴﻼﺩ ّ‬
‫ﻱ‪ ،‬ﺃﻱ ﺑﲔ ﺍﳍﺠﺮ ّ‬
‫ﺸﻤﺴ ّﻲ ﻭﺍﻟﻘﻤﺮ ّ‬
‫ﻟﻠﻌﻼﻗﺔ ﺑﲔ ﺍﻟ ّ‬

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 ‫ﻗﺒﻞ ﺃﻥ ﳔﺘﻢ‬

‫ﳉ ﱠﻤﻞ ﻟﹻ‪) :‬ﺑﻨﻮ ﺇﺳـﺮﺀﻳﻞ(‪،‬‬ ‫ﻻﺣﻈﻨﺎ ﺃ ﹼﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻌﺪﺩّﻳﺔ ﻭﻓﻖ ﺣﺴﺎﺏ ﺍ ﹸ‬

‫)ﺍﳌﺴﺠﺪ ﺍﻻﻗﺼﺎ(‪) ،‬ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ(‪) ،‬ﺑﲏ ﺇﺳـﺮﺍﺀﻳﻞ(‪) ،‬ﺑـﲏ ﺇﺳـﺮﺀﻳﻞ(‪،‬‬
‫ﺴﺒﺖ(‪) ،‬ﺇﺳﺮﺀﻳﻞ(‪) ،‬ﺍﻹﺳﺮﺍﺀ(‪ ،‬ﺟﺎﺀﺕ ﻛﻠﻬﺎ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﻌﺎﺩﻟـﺔ ﺍﻟ ّﺮﻳﺎﺿـّﻴﺔ‬ ‫)ﺍﻟ ّ‬
‫ﻟﺘﺎﺭﻳﺦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﺟﺎﺀﺕ ﻣُﻨﺴﺠﻤﺔ ﻣﻊ ﺍﳌﺴﺎﺭ ﺍﻟﺘﺎﺭﳜﻲّ ﺍﻟﺬﻱ ﰎ ﺍﳊـﺪﻳﺚ‬
‫ﻋﻨﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪.‬‬
‫ﺗﻠﻚ ﻣﻼﺣﻈﺎﺕ ﺟﺎﺀﺕ ﺗﺆ ﹼﻛﺪ ﺻﺤﺔ ﻣﺴﻠﻜﻨﺎ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﻗـﺎﻧﻮ ٍﻥ‬
‫ﺟﺎﻣﻊ ﳛﻜﻢ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻭﻳﻀﺒﻂ ﺣﺮﻛﺘﻪ‪ .‬ﻻ ﺷﻚ ﺃّﻧﻪ ﺃﻣ ٌﺮ ﻋﺠﻴـﺐ؛ ﺃﻥ ﻳﺴـﲑ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻭﻓﻖ ﻗﺎﻧﻮﻥ ﺭﻳﺎﺿ ّﻲ ﻛﻤﺎ ﰲ ﻋﺎﱂ ﺍﳌﺎﺩﺓ‪ .‬ﻭﻫﺬﺍ ﳚﻌﻠﻨﺎ ﲝﺎﺟﺔ ﺇﱃ ﺇﻋﺎﺩﺓ‬
‫ﺕ ﺍﻟﺘﺎﺭﻳﺦ ﻭﻗﻮﺍﻧﻴﻨﻪ‪ .‬ﻓﻬﻞ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ‬ ‫ﺍﻟﻨﻈﺮ ﰲ ﺑﻌﺾ ُﻣﺴﹼﻠﻤﺎ ٍ‬
‫ﺕ ﻭﺟُﻤ ٍﻞ ﻗﺮﺁﻧﻴّﺔ ﻫﻲ ﺭﻣﻮﺯ ﻭ)ﺷﻴﻔﺮﺍﺕ(‪ ،‬ﻭﻫـﻞ‬ ‫ﻗﺪ ﺍ ّﺩﺧِﺮﺕ ﰲ ﺻﻮﺭﺓ ﻛﻠﻤﺎ ٍ‬
‫ﳚﻮﺯ ﻟﻨﺎ ﺑﻌﺪ ﻫﺬﺍ ﺃﻥ ﻧﻀﺮﺏ ﺻﻔﺤﹰﺎ ﻋﻦ ﻣﺘﺎﺑﻌﺔ ﻣﺜـﻞ ﻫـﺬﻩ ﺍﳌﻼﺣﻈـﺎﺕ‬
‫ﺍﻻﺳﺘﻘﺮﺍﺋّﻴﺔ ؟!‬
‫ﺣﱴ ﻻ ﻳﻈ ّﻦ ﺍﻟﺒﻌﺾ ﺃﻧﻨﺎ ﻧﺘﻌﺎﻣﻞ ﰲ ﻫﺬﻩ ﺍﳌﻼﺣﻈﺎﺕ ﻣـﻦ ﻣﻨﻄﻠـﻖ‬
‫ﺍﻟّﺘﺴﻠﻴﻢ ﺑﺼﺤﺔ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻭﺻﺪﻕ ﻧﺒﻮﺀﺍﺗﻪ‪ .‬ﻭﺣﱴ ﻻ ﻳﺘﻮﻫﻢ ﺃ ﹼﻥ ﺻﺪﻕ ﺑﻌﺾ‬
‫ﺻﺪِﻗّﻴﺘﻪ‪ .‬ﻭﻟﻜﻲ ﻻ ﺗﻮﺣﻲ ﺩﺭﺍﺳﺘﻨﺎ ﻟـﺒﻌﺾ‬ ‫ﻼ ﻋﻠﻰ ِ‬ ‫ﻫﺬﻩ ﺍﻟﻨﺒﻮﺀﺍﺕ ﻳﺸﻜﻞ ﺩﻟﻴ ﹰ‬
‫ﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻟﺘﻮﺭﺍﺗﻴﺔ ﺃﻧّﻬﺎ ﺇﻗﺮﺍ ٌﺭ ﻭﺇﳝﺎﻥ؛ ﻓﺈﻧﻨﺎ ﻧُﺆﻛﺪ ﻋﻠﻰ ﺍﻵﰐ‪:‬‬
‫‪ -١‬ﻛﺎﻥ ﻛﻞﱡ ﺭﺳﻮ ٍﻝ ُﻳﺒﻌﺚ ﺇﱃ ﻗﻮﻣﻪ ﺧﺎﺻﺔ‪ ،‬ﻭﺑﻌﺚ ﳏﻤﺪ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﺇﱃ ﺍﻟﻨﺎﺱ ﻛﺎﹼﻓﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺟﺎﺀﺕ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻧﺎﺳﺨﺔ ﻟﻠﺸـﺮﺍﺋﻊ‬

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 ‫ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﺤ ِﻤ ﹾﻞ َﻋ ﹶﻠﻴْﻨﺎ ﺇﺻـ َﺮﹰﺍ‬
‫‪ -٢‬ﺟﺎﺀ ﰲ ﺁﺧﺮ ﺁﻳﺔ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪َ ...." :‬ﺭﺑّﻨﺎ ﻭَﻻ َﺗ ْ‬
‫ﹶﻛﻤَﺎ َﺣ َﻤﻠﹾَﺘﻪُ َﻋﻠﹶﻰ ﺍﻟﺬﻳﻦَ ِﻣ ْﻦ ﹶﻗ ْﺒ ِﻠﻨَﺎ‪ ."..‬ﻭﻣﻦ ﻫﻨﺎ ﻗﺪ ﺗﺒﺪﻭ ﺑﻌﺾ ﺍﻟﺘﺸـﺮﻳﻌﺎﺕ‬
‫ﺴﻤﺤﺔ؛ ﻓﻤﺎ ﻳﻜﻮﻥ ﻣﻨﺎﺳﺒﹰﺎ ﻟﻌﺼـ ٍﺮ‬
‫ﺍﻟﺴﺎﺑﻘﺔ ﻏﺮﻳﺒﺔ ﻣﻘﺎﺭﻧ ﹰﺔ ﺑﺎﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣّﻴﺔ ﺍﻟ ّ‬
‫ﻣﻦ ﺍﻟﻌﺼﻮﺭ ﻭﹸﺃ ّﻣﺔ ﻣﻦ ﺍﻷﻣﻢ‪ ،‬ﻗﺪ ﻻ ﻳﻜﻮﻥ ﻣﻨﺎﺳﺒﹰﺎ ﳉﻤﻴﻊ ﺍﻷﻣﻢ ﻭﺍﻟﻌﺼﻮﺭ‪.‬‬
‫ﺤﺔ ﺍﻟﻜﻞ‪ .‬ﻷﻧﻨﺎ‬ ‫‪ُ -٣‬ﺣ ﹾﻜ ُﻢ ﺍﳌﺴﻠﻤﲔ ﺑﺼ ّ‬
‫ﺤﺔ ﺟﺰ ٍﺀ ﻣﻦ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻻ ﻳﻌﲏ ﺻ ّ‬
‫ﻧﻌﺘﻘﺪ ﻭﺟﻮﺩ ﺟﺰﺀ ﻣﻦ ﺍﳊﻘﻴﻘﺔ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺍﶈﺮّﻓﺔ‪ ،‬ﻭﻧﻌﺘﻘﺪ ﺣﺼﻮﻝ ﺍﻟﺘﺤﺮﻳـﻒ‬
‫ﻭﻟﻴﺲ ﺍﻟﺘﺒﺪﻳﻞ ﺍﻟﻜﺎﻣﻞ‪.‬‬
‫‪ -٤‬ﺑﻌﺚ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺰﻝ ﺍﻟﺮﺳﺎﻻﺕ‪ ،‬ﻭﳛﻔﻆ ﻣﻨﻬﺎ ﻣﺎ ﻳﺸﺎﺀ ﳊﻜﻤـ ٍﺔ‬
‫ﻳﺮﻳﺪﻫﺎ‪ ،‬ﻭﻳُﻨﺴﻲ ﻣﻨﻬﺎ ﻣﺎ ﻳﺸﺎﺀ ﳊﻜﻤﺔ ﺃﻳﻀﹰﺎ‪ .‬ﺍﻧﻈﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺠﺪُﻭَﻧﻪُ َﻣ ﹾﻜﺘُﻮﺑَـﹰﺎ ِﻋﻨْـ َﺪﻫُﻢ ﻓِـﻲ ﺍﻟﺘـﻮﺭَﺍﺓِ‬
‫ﱯ ﺍﻷُﻣ ّﻲ ﺍﻟﺬﻱ َﻳ ِ‬
‫)‪ ..‬ﺍﻟﺮﺳُﻮ ﹶﻝ ﺍﻟﻨ ّ‬
‫ﻭَﺍﻹْﻧﺠِﻴ ِﻞ(‪.٩٢‬‬
‫‪ -٥‬ﺍﻷﺻﻞ ﺃ ﹾﻥ ﺗﺘﻔﻖ ﺍﻷﺩﻳﺎﻥ ﺍﻟﺴﻤﺎﻭﻳﺔ ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﻌﻘﺎﺋـﺪﻱ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻌﻘﻴـﺪﺓ‬
‫ﺃﺧﺒﺎﺭ‪ ،‬ﻭﺍﳋﱪ ﺍﻟﺼﺎﺩﻕ ﻻ ﳜﺘﻠﻒ ﻣﻦ ﺭﺳﻮﻝ ﺇﱃ ﺁﺧﺮ‪ .‬ﺃ ّﻣﺎ ﺍﳉﺎﻧﺐ ﺍﻟّﺘﺸـﺮﻳﻌ ّﻲ‬
‫ﻓﺎﻷﺻﻞ ﺃﻥ ﳒﺪ ﻓﻴﻪ ﺍﺧﺘﻼﻓﹰﺎ؛ ﻟﺘﺒﺎﻳﻦ ﺍﻟﻌﺼﻮﺭ ﻭﺍﻷﻣﻢ‪ ،‬ﺣﱴ ﻧﺰﻟـﺖ ﺍﻟﺸـﺮﻳﻌﺔ‬
‫ﺸﺎﻣﻠﺔ‪.‬‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺍﻟ ّ‬

‫‪ ٩٢‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪.١٥٧ :‬‬

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 ‫ﺍﳋﺎﲤﺔ‬
‫‪ ...‬ﻭﺑﻌﺪ‪:‬‬
‫ﺐ ﺃﻥ ﺃﺧﻮﺽ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻀﺎﻳﺎ‪ ،‬ﻭﻟﻜﻦ َﻭﺟَـ ْﺪﺗُﲏ‬ ‫ﺖ ﺃﹸﺣ ّ‬
‫ﻣﺎ ﻛﻨ ُ‬
‫ﺖ ﺃ ﹼﻥ ﻣﻦ ﻭﺍﺟـﱯ ﺃﻥ‬ ‫ﻣﺪﻓﻮﻋﹰﺎ ﰲ ﻫﺬﺍ ﺍﳌﺴﺎﺭ ﻣﻦ ﺧﻼﻝ ﻋﻤﻠّﻴﺔ ﺍﺳﺘﻘﺮﺍﺋّﻴﺔ؛ ﻓﺮﺃﻳ ُ‬
‫ﺃﺿﻊ ﺍﻟﺒﺤﺚ ﺑﲔ ﻳﺪﻱ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻷ ﹼﻥ ﺫﻟﻚ ﻣﻦ ﺣﻘﹼﻪ ﻋﻠﻴﻨﺎ‪ .‬ﺃ ّﻣﺎ ﺍﳊﻜـ ُﻢ ﻋﻠـﻰ‬
‫ﺍﳌﻘﺪّﻣﺎﺕ ﻭﺍﻟﻨﺘﺎﺋﺞ ﻓﻤﻦ ﻣﺴﺌﻮﻟﻴّﺘﻪ‪.‬‬
‫ﻣﺎ ﺃﻇﻦ ﺃ ﹼﻥ ﻫﺬﺍ ﻫﻮ ﻬﻧﺎﻳﺔ ﺍﳌﻄﺎﻑ‪ ،‬ﻓﻜﻠﻤﺎ ﺃﻋﺪﻧﺎ ﺍﻟّﻨﻈﺮ ﻭﺟﺪﻧﺎ ﺟﺪﻳﺪﺍﹰ‪.‬‬
‫ﺕ ﻓﺼﱠﻠﻨﺎ ﺍﳊﺪﻳﺚ ﻋﻨـﻬﺎ ﰲ ﻛﺘـﺎﺏ‬ ‫ﻭﻣﻦ ﺃﻣﺜﻠﺔ ﺫﻟﻚ‪ ،‬ﻣﺎ ﻭﺟﺪﻧﺎ ﻣﻦ ﻣﺆﻳﱢﺪﺍ ٍ‬
‫)ﻭﻟﺘﻌﻠﻤﻮﺍ ﻋﺪﺩ ﺍﻟﺴﻨﲔ ﻭﺍﳊﺴﺎﺏ ‪ ( ٣٠٩‬ﻭﻛﺬﻟﻚ ﻛﺘـﺎﺏ )ﺍﳌﻴـﺰﺍﻥ ‪٤٥٦‬‬
‫ﲝﻮﺙ ﰲ ﺍﻟﻌﺪﺩ ﺍﻟﻘﺮﺁﱐ(‪ .‬ﻣﻦ ﻫﻨﺎ ﻧﺮﺟﻮ ﺃﻥ ﻻ ﻳﺒﺨﻞ ﻋﻠﻴﻨﺎ ﺍﻟﻘـﺎﺭﺉ ﺍﻟﻜـﺮﱘ‬
‫ﲟﻼﺣﻈﺎﺗﻪ‪ ،‬ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳋﺼﻮﺹ ﺇﺫﺍ ﻣﺎ ﻭﻗﻊ ﻋﻠﻰ ﺟﺪﻳﺪ ﰲ ﺍﳌﺴﺎﻟﺔ‪ ،‬ﺃﻭ ﺭﺃﻯ‬
‫ﺍﻋﻮﺟﺎﺟﹰﺎ ﻻ ُﺑﺪّ ﻣﻦ ﺗﻘﻮﳝﻪ‪.‬‬

‫ﻭﺍﷲ ﻫﻮ ﺍﳌﻮﻓﻖ‪.‬‬

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