‫من ُك ُنوز َو َذ َخا ِئ َر َك ِني َس ُة آ ْل َم ْش ِرق‬

‫ٔاانﺟﻴﻞ ﻣﺎر ﻋﺒﺪﻳﺸﻮع ُاﻟﺼﻮابوي اﻟْ ُﻤ َﺴ َّﺠ َﻌﺔ‬

‫ﻋﺒﺪﻳﺸﻮع )ﻋﻮدﻳﺸﻮع( ُاﻟﺼﻮابوي ُرﰟ ﻣﻄﺮاان ٔﻻﺑﺮﺷـﻴﺔ ﻧﺼﻴﺒﲔ وﺗﻮاﺑﻌﻬﺎ )‪ ،(1318-1291‬إﺣﺪى ٔاﱒ ٔاﺑﺮﺷـﻴﺎت ﻛﻨﻴﺴﺔ‬
‫اﳌﴩق‪ ،‬واﻟﱵ ﰷﻧﺖ ﲨﻴﻌﻬﺎ ﺧﺎﺿﻌﺔ ﻻٕدارة اﳉﺎﺛﻠﻴﻖ اﻟﺒﻄﺮﻳﺮك‪ .‬ﰷن ﻋﻮدﻳﺸﻮع ﻣﻠﻔﺎان وﺣﻜﲓ زﻣﺎﻧﻪ‪ ،‬ﻋﺎﳌﺎ وﻣﻔﴪا‪ ،‬ﻻﻫﻮ ٌﰐ وﺟﺎﻣ ٌﻊ‬
‫وﻋﺎﱂٌ ﰲ اﻟﻘﻮاﻧﲔ اﻟﻜﻨﺴـ ّﻴﺔ ﻋﺎﻣ ًﺔ وﺗكل اﳋﺎﺻﺔ ﺑﻜﻨﻴﺴﺔ اﳌﴩق‪ .‬وﰷن ﻋﺎﳌﺎ ﺑﺎٓداب اﻟﻠﻐﺘﲔ اﻟﴪايﻧﻴﺔ واﻟﻌﺮﺑﻴﺔ ﺣﺴﺐ )ﻓﻬﺮﺳﻪ‬
‫اﻟﺸﻬﲑ ﻟﻠ ُﻜﺘﺐ اﳌﱰﲨﺔ ﻣﻦ اﻟﻴﻮانﻳﺔ اﱃ اﻟﴪايﻧﻴﺔ‪ ،‬وﻣﺆﻟ َّﻔﺎت آابء ﻛﻨﻴﺴﺔ اﳌﴩق(‪ ،‬وﻓﻴﻪ ﻳﻌﺪّ د ﻛﺘﺎابﺗﻪ ﰲ ﳖﺎﻳﺔ ﻓﻬﺮﺳﻪ‪ٔ } :‬اان‬
‫وﺿﻌﺖ‪ :‬ﴍﺣ ًﺎ ﻟﻠﻜﺘﺎب اﳌﻘﺪّ س اﻟﻘﺪﱘ واﳉﺪﻳﺪ‪ ،‬وﺳﻔﺮ ًا ﺟﺎﻣﻌ ًﺎ ﻟﻠﺘﺪﺑﲑ اﻟﻌﺠﻴﺐ‪ ،‬وﻛﺘﺎب ا ٔﻻﺷﻌﺎر‬ ‫ُ‬ ‫ﻋﺒﺪﻳﺸﻮع اﻟﺼﻮابوي اﻟﻀﻌﻴﻒ‬
‫] ‪[1‬‬ ‫ܿ‬ ‫ܿ‬ ‫ܿ‬ ‫ܵ‬ ‫ܵ‬ ‫ܿ‬
‫اﳌﺪﻋﻮ "ﻓﺮدوس ﻋﺪن" وﶍﻮﻋﺔ ﳐﺘﴫة ﻟﻠﻘﻮاﻧﲔ اجملﻤﻌ ّﻴﺔ‪ ،‬وﻛﺘﺎب ﺷﻬﻤﺮورﻳﺪ اذلي وﺿﻌﺘﻪ ابﻟﻌﺮﺑ ّﻴﺔ ] ܼܕܐܪ ݂ܒܐ ܼ ݂ ܼܪ ܹ ݂ܒ ܸܗ[‪،‬‬
‫وﻛﺘﺎب اﳌﺮﺟﺎﻧﺔ ﰲ ﲱّﺔ اﻻٕﳝﺎن‪ ،‬وﻛﺘﺎب ا ٔﻻﴎار اﳋﻔﻴّﺔ ﻟﻔﻠﺴﻔﺔ اﻟﻴﻮانﻧﻴﲔ‪ ،‬وﻛﺘﺎ ًاب ﻣﺪرﺳـ ّﻴﺎ دلﺣﺾ ﲨﻴﻊ اﻟﺒﺪع‪ ،‬وﻛﺘﺎب ﻧﻈﻢ‬
‫ﰻ اﻟﻌﻠﻮم‪ ،‬وﺗﺮاﰖ وﺗﻌﺎزي وﻣﻘﺎﻻت ﰲ ﺷ ّـﱴ اﳌﻮاﺿﻴﻊ‪،‬‬ ‫ا ٔﻻﺣﲀم واﻟﴩاﺋﻊ اﻟﻜﻨﺴـ ّﻴﺔ‪ ،‬وذكل اذلي ﻳﺘﻀ ّﻤﻦ ‪ 12‬ﻣﳰﺮ ًا ﲢﺘﻮي ﻋﲆ ّ‬
‫اﻟﻔﻦ اﻟﻌﺠﻴﺐ‪ ،‬ورﺳﺎﺋﻞ ﳐﺘﻠﻔﺔ ﰲ ﻣﻮاﺿﻴﻊ ّ‬
‫ﻣﺘﻨﻮﻋﺔ‪،‬‬ ‫وﴍح اﻟﺮﺳﺎةل اﻟﱵ ﻛﺘﳢﺎ ٔارﺳﻄﻮﻃﺎﻟﻴﺲ اﻟﻜﺒﲑ اﻟﻌﺠﻴﺐ إﱃ اﻻٕﺳﻜﻨﺪر ﰲ ّ‬
‫وﺣ َّﻞ اﳌﺴﺎﺋﻞ اﻟﻌﻮﻳﺼﺔ وا ٔﻻﻟﻐﺎز واﻟﺮؤوس وا ٔﻻﻣﺜﺎل{‪ .‬وٕان ﱂ ﻳﺼﻠﻨﺎ ﺳﻮى اﻟﻘﻠﻴﻞ ﻣﻦ ﻛﺘﺎابﺗﻪ اﻟﴪايﻧﻴﺔ اﻟﱵ ذﻛﺮﻫﺎ‪ ،‬ﻧﻘﺪّ م ﻫﻨﺎ‬
‫ﺑﻌﺾ ﻣﺎ ﻗﺪّ ﻣﻪ ﰲ ﺗﺮﲨﺘﻪ ﻟ ٕﻼﳒﻴﻞ اﱃ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﰲ ﻫﺬﻩ اﳌﻘﺎةل‪ ،‬ﺳﻮف ﻧﻘﺪم ٔاﻗﺘﺒﺎﺳﺎت ﻣﻦ ﺗﺮﲨﺘﻪ ﻟﻜﺘﺎب "اﻻٕﳒﻴ ُﻞ اﳌ ُ َﻔ َّﺼ ُﻞ" ٔاي )ﳐﺘﺎرات ﻣﻦ اﻻٕﳒﻴﻞ( ܐ ܸ ܼܿܘ ܿ ܼܓ ܼ ܿ ܢ ܼܿ ܐܵ‬
‫)وﻫﻮ ﻗﺮاءات ﻣﻦ ا ٔﻻانﺟﻴﻞ ا ٔﻻرﺑﻌﺔ واﻟﱵ ُاﺧﺘﲑت ﻟ ُﺘﻘﺮ ٔا ﻋﲆ ﻣﺪار اﻟﺴـﻨﺔ اﻟﻠﻴﺘﻮرﺟﻴﺔ وﺣﺴﺐ ﻃﻘﻮس ﻛﻨﻴﺴﺔ اﳌﴩق(‪ ،‬واذلي‬
‫ﻧُﴩ ﲢﺖ ﻋﻨﻮان ) ٔاانﺟﻴﻞ ﻋﺒﺪﻳﺸﻮع ُاﻟﺼﻮابوي اﳌ ُﺴ ّﺠﻌﺔ‪ ،‬ﲢﻘﻴﻖ ودراﺳﺔ اﳋﻮري ﺳﺎﱊ ﺧﻮري‪ .‬دراﺳﺎت ﻓﺮﻧﺴـﻴﺔ ﻟ ٔﻼب ﲰﲑ‬
‫ﺧﻠﻴﻞ ﲰﲑ اﻟﻴﺴﻮﻋﻲ‪ .‬ج‪ ،1‬ج‪ .2‬ﺑﲑوت‪] .(2007 ،‬إﻧﺘﺒﺎﻩ! ﰲ ﻣﻘﺎﻟﻨﺎ ﻫﺬا‪ ،‬ﱂ ﻧﻨﻘﻞ ﴍح اﳌﻔﺮدات واﻟﺘﺒﺎﻳﻦ ﰲ اخملﻄﻮﻃﺎت‬
‫واذلي ﻧُﴩ ﰲ ﲢﻘﻴﻖ ودراﺳﺔ اﻟﻜﺘﺎب إﻻ ﺑﻌﺾ اﻟﺘﻮﺿﻴﺤﺎت[‪.‬‬
‫وﰲ ﻣﻘﺪﻣﺔ اﻟﻜﺘﺎب‪ ،‬ﻳﺬ ُﻛﺮان ﻋﺒﺪﻳﺸﻮع ابﺳﲈء ﳑﻦ ﺳـﺒﻘﻪ ﰲ ﺗﺮﲨﺔ اﻻٕﳒﻴﻞ‪ ،‬ﻣﻨﺘﻘﺪا ﻟﱰﺟﲈﲥﻢ وٕاﻗﺮارﻩ ابﳖﺎ ﱂ ُﲡﺎز ﻟ ُﺘﻘﺮ ٔا ﰲ ﺻﻼة‬
‫اﻟﻠﻴﺘﻮرﺟﻴﺔ اﻟﻜﻨﺴـ ّﻴﺔ‪ ،‬وﻧﻨﻘﻞ ﳑﺎ ﻳﻘﻮل‪[:‬‬
‫܀܀܀܀܀‬
‫‪2‬‬
‫} ِﺑ ْﺴ ِﻢ ِ‬
‫ﷲ َّاﻟﺮ ْ َﲪ ِﻦ َّاﻟﺮ ِﺣﲓ‬
‫‪ .1‬اﻟْ َﺤ ْﻤﺪُ ِ َّاذلي ا ْﺳـ َﺘ ْﻐ َﺮ َق ا َٔﻻ َز َل ِﻗﺪَ ُﻣﻪ‪،‬‬
‫ِ َ ‪3‬‬
‫‪َ .2‬و َٔاﲠْ َ َﺮ ِت اﻟْ ُﻌ ُﻘﻮ َل ﺣﳬُﻪ‪،‬‬
‫‪َ .3‬وﻓَﺎﺗَ ِﺖ اﻻ ْٕﺣ َﺼ َﺎء ِﻧ َﻌ ُﻤﻪ‪،‬‬

‫ﻇﲏ( إﺷﺎرة اﱃ ﻛﺘﺎب ا ٔﻻانﺟﻴﻞ‬ ‫ܕܐ ܵܪ ݂ ܵܒܐ ܼ ݂ ܼ ܿܪ ܿ ܹ ݂ܒ ܿ ܸܗ )اذلي َرﺗَّﺒْ ُﺖ ﺗﺮﻛﻴﺒﻪ ابﻟﻌﺮﺑﻴﺔ‪ ،‬أي ﻧ َّﻈﻤﺘﻪ(‪ ،‬ﻗﺪ ﻳﻜﻮن )ﺣﺴﺐ ّ‬
‫‪] .1‬ﺷﻬﻤﺮورﻳﺪ ﻟﻔﻈﺔ ﻓﺎرﺳـﻴﺔ ﻣﺮﻛّﺒﺔ وﺗﻌﲏ "اﳌﺮﺟﺎﻧﺔ اﳌﻠﻜﻴﺔ"‪ܿ .‬‬
‫ܼ‬ ‫ّ‬ ‫ّ‬
‫اﳌُﺴ َّﺠﻌﺔ‪ ،‬ﻣﻮﺿﻮع ﻣﻘﺎﻟﻨﺎ ﻫﺬا؟ ﻓﻜﻴﻒ ﳞﻤﻞ ﻣﺎر ﻋﺒﺪﻳﺸﻮع ذﻛﺮ ﻫﺬا اﻟﻜﺘﺎب اﻟﻨﻔﻴﺲ واﻟﱵ ﻻ ﺗﻘ ّﻞ هجﻮد وﻣﻌﺎانة ﲝﺜﻪ وﻣﺸﻘّﺔ ﺗﺮاﻛﻴﺐ ﻗﺮاءاﺗﻪ اﻟﻌﺮﺑﻴﺔ اﳌُﺴ ّﺠﻌﺔ‪ ،‬ﻣﻌﺎانﺗﻪ اﻟﺸﺎﻗﺔ واﻟﺼﻌﺒﺔ واﻟﱵ‬
‫݂ܓ ܼ ܵ ܐ َﻣ ِﻠ ُﻜﻨﺎ‬ ‫ﻳ ُﺸﲑ إﻟﳱﺎ ﰲ ﻣﻘﺪﻣﺔ وﺧﺎﲤﺔ ﻛﺘﺎﺑﻪ ﻟﻠﻤﻘﺎﻣﺎت اﻟﴪايﻧﻴﺔ اﻟﺸﻌﺮﻳﺔ "ﻓﺮدوس ﻋﺪن"‪ .‬وان ﰷن ﻋﻨﻮان أﺣﺪ ﻣﺆﻟﻔﺎﺗﻪ "اﳌﺮﺟﺎﻧﺔ ﰲ ﲱّﺔ اﻻٕﳝﺎن"‪ ،‬ﻓ ٕﺎﳒﻴﻞ ﻳﺴﻮع اﳌﺴـﻴﺢ ) ܼܿ ܼܿ‬
‫اﳊﻮارﻳﲔ اﻻٕﳒﻴﻠﻴﲔ ﻫﻮ ﺑﻌﻴﻨﻪ "اﳌﺮﺟﺎﻧﺔ اﳌﻠﻜﻴّﺔ")؟([‬‫اﳌ َ ْﺴ ُﺠﻮد( ﺣﺴﺐ ﻛﺮازة ّ‬
‫‪" .2‬ﻳﺘﻌ ّﻤﺪ اﻟﲀﺗﺐ ﻫﺬا اﻟﺘّﻌﺒﲑ ﰲ ﻣﺴـﳤﻞ اﳌﻘ ّﺪﻣﺔ ﰒ ﰲ ا ّٔول ّاﻟﱰﲨﺔ‪ ،‬ﻟﻴﻈﻬﺮ أن ﻫﺬا ا ٕﻻﺳـﺘﻌﲈل ﻧﴫاﱐ أﺻﻴﻞ؛ وﻗﺪ أﻇﻬﺮت اﻻٕﻛﺘﺸﺎﻓﺎت أن اﳌﺴﺤ ّﻴﲔ ]اﻟﻌﺮب[ ﰲ اﳉﺰﻳﺮة اﻟﻌﺮﺑ ّﻴﺔ ﰷﻧﻮا‬
‫ﻳﺴـﺘﻌﻤﻠﻮﻧﻪ ﻗﺒﻞ اﻻٕﺳﻼم وﻳﻨﻘﺸﻮﻧﻪ ﻋﲆ أﺑﻮاﲠﻢ وأﻋﺘﺎﲠﻢ وﶍ ّﻌﺎﲥﻢ‪] ".‬اﻟﺸﺎرﺣﺔ ‪ ،1‬ج ‪ ،1‬ص ‪.[85‬‬
‫اﻟﺴﺠﻌﺔ‪ ،‬ﻋﻼوة ﻋﲆ ﺗﻘﻔﻴﺔ آﺧﺮﻫﺎ‪ ،‬ﻛﻘﻮهل‪ٔ :‬اّﺿﺎﻟﻴﻞ –‬ ‫‪" .‬ﻻ ﳜﻔﻲ ﻣﺎ ﰲ ﻫﺬﻩ اﳌﻘ ّﺪﻣﺔ ﻣﻦ ﺻﻮر ﺑﻴﺎﻧ َّﻴﺔ وﺻﻨﺎﻋﺔ ﺑﺪﻳﻌ َّﻴﺔ وﻟﺰوم ﻣﺎ ﻻ ﻳﻠﺰم ﻣﻦ ﻓﻮاﺻﻞ ﻣﺘﻮازﻧﺔ وﻗﻮاف داﺧﻠ ّﻴﺔ َّرﺻﻊ ﲠﺎ ﺣﺸﻮ َّ‬
‫‪3‬‬

‫َٔاابﻃﻴﻞ؛ ﻃﻐﻴﺎن – َٔاواثن؛ ﻋﺮﻓﺎن – إﳝﺎن‪ ...‬وﻟﻘﺪ ﺗﺎَٔﺛَّﺮ ﰲ ذكل ﺧﻄﻲ اﳊﺮﻳﺮي َّاذلي ﺣﺎول أن ﳚﺎرﻳﻪ‪ ،‬ﺑﻞ َّﺑﺰﻩ ﰲ ﺑﻌﺾ ا ٔﻻﺣﻴﺎن‪) .‬راﺟﻊ اﳌﻘ ّﺪﻣﺎت(‪] ".‬اﻟﺸﺎرﺣﺔ ‪ ،1‬ج‪ ،1‬ص ‪[85‬‬
‫‪1‬‬
 ‫‪َ .4‬و َﺟ َﺎو َز ِت اﻟْ ُﺤﺪُ و َد ِﻗ َﺴ ُﻤﻪ‪ 46-5] .‬ﱂ ﻧﻨﻘﻞ ﻫﺬﻩ اﻻٓايت ﻟﻐﺮض اﻻٕﺧﺘﺼﺎر‪[ .‬‬
‫‪َٔ .47‬ا َّﻣﺎ ﺑ َ ْﻌﺪُ ‪ ،‬ﻓَﻠَ َّﻤﺎ َﰷ َن اﻟﻨَّ ْﻘ ُﻞ ِﻣ ْﻦ ﻟُ َﻐ ٍﺔ ا َٕﱃ ﻟُ َﻐ ٍﺔ ُٔا ْﺧ َﺮى‬
‫‪ِ .48‬ﻣ ْﻦ ﻏَ ْ ِﲑ ٕاﻓْ َﺴﺎ ٍد َوﻻ ﺗَ ْﺒ ِﺪ ٍﻳﻞ ِﻟﻠْ َﻤ ْﻌ َﲎ‪،‬‬
‫الك ِم َو َﻣ َﻘ َﻄ ِﻌﻪ‪،‬‬ ‫‪ً .49‬وﻻ َ ْﲣ ِﻠﻴﻂٍ ِﻟ ُﺠ َﻤﻞِ ْاﻟ َ َ‬
‫‪َ .50‬وﻻ َ ْﲢ ِﺮ ٍﻳﻒ ِﻟﻠْ َﻘ ْﻮلِ َﻋ ْﻦ ا َٕﻳﺮا ِد ُﻣ ْﺒ ِﺪ ِﻋﻪ‪،‬‬
‫‪َ .51‬ﻣ َﻊ ُﻣ َﺤ َﺎو َ ِةل اﻟْ َﻔ َﺼﺎ َﺣ ِﺔ ِﰲ اﻟﻠ ُّ َﻐ ِﺔ اﻟْ َﻤ ْﻨ ُﻘﻮلِ ٕاﻟ َﳱْ َﺎ‪،‬‬
‫ﻳﺐ اﻟﻠ ُّ َﻐ َﺘ ْ ِﲔ ﻋَﻠَﳱْ َﺎ‪،‬‬‫وط اﻟْ ُﻤ َﻌ َّﻮلِ ِﰲ ا ٕﻻ َﺣ َﺎﻃ ِﺔ ِﺑ َﻐ ِﺮ ِ‬ ‫اﻟﴩ ِ‬ ‫‪َ .52‬وﻟُ ُﺰو ِم ُّ ُ‬
‫ﻮن اﻟْ ُﻤ ْﻌ َﺘ َﻤﺪ‪،‬‬ ‫‪ُ .53‬ﻫ َﻮ اﻟْ َﻘﺎﻧ ُ ُ‬
‫‪َ .54‬وا َٔﻻ ْﺻ ُﻞ َّ ِاذلي ٕاﻟ َ ْﻴ ِﻪ اﻟْ ُﻤ ْﺴﺘ َﻨَﺪ‪،‬‬
‫اﻟﺴ ِﺒﻴﻞ‬ ‫‪ .55‬ﻓَ َﺴﻠَ ْﻜ ُﺖ َﻫ ِﺬ ِﻩ َّ‬
‫‪4‬‬
‫‪ِ .56‬ﰲ ﺗَ ْﺮ َ َﲨ ِﱵ ا َٕﱃ اﻟﻠ ُّ َﻐ ِﺔ اﻟْ َﻌ َﺮِﺑﻴَّ ِﺔ ﻓُ ُﺼﻮ َل اﻻ ْ ِٕﳒﻴﻞ‪،‬‬
‫‪َ .57‬ﻣ َﻊ ٔاﻟْ َﻔ ٍﺎظ ِﻣﻦ اﻟﺘَّ ْﻔ ِﺴ ِﲑ اﻟْ ُﻤ َﺤﻘَّ ِﻖ َواﻟﺘَّﺎٔ ِوﻳﻞ‪] .‬ﰲ اﻻٓايت ‪ 75-58‬ﻳﴪد ﻟﻨﺎ ﺑﻌﺾ ﳑﻦ ﺳـﺒﻘﻪ ﰲ اﻟﱰﲨﺔ و ٔاﳘﻞ اﻟﴩوط‪[.‬‬
‫‪َ .76‬و َٔاانَ ﻓَ َﻤ َﻊ ا ْﻋ ِ َﱰ ِاﰲ ِﺑ ُﻘ ُﺼ ِﻮري َو َﺟ َﻼ َ ِةل ا َٔﻻ ْﻣﺮ‪،‬‬
‫‪َ .77‬وﺗَﻀَ ﺎ ُؤ ِﱄ َﻋ ْﻦ َﺧ ْﻮ ِض َﻫ َﺬا اﻟْ َﻐ ْﻤﺮ‪،‬‬
‫اﻟﴩاﺋِﻂَ اﻟْ َﻤ َﺬ ُﻛ َﻮر َة ِﻓﳰ َﺎ ﺗَ ْﺮ َ ْﲨ ُﺘﻪ‪،‬‬ ‫‪ .78‬ﻓَ ٕﺎﻧ َّ ِﲏ ا ْﺣﺘَ َﺬﻳْ ُﺖ َّ َ‬
‫‪َ .79‬و َٔا ْﺧ َﺮ ْﺟ ُﺖ ا َٕﱃ اﻟْ َﻌ َﺮِﺑﻴَّﺔ اﻟْ ُﻔ ُﺼﻮ َل اﻟْ ُﻤ َﻘﺪَّ َﺳ َﺔ ا ٕﻻ ْ ِﳒﻴ ِﻠﻴَّ َﺔ ﻋَ َﲆ َﻣﺎ ﻗَﺪَّ ْﻣ ُﺘﻪ‪،‬‬
‫ﺎت اﻟﺜ َّ َﻤﺎن‪،‬‬ ‫‪َ .80‬وﺑ َﺪَ ْٔا ُت ﺑـﺎﻧ ْﺸَ ﺎ ِء اﻟْ ُﻤ َﻘ ِّﺪ َﻣ ِ‬
‫ﲁ ِﻣ َﻦ إِ َٔﻻ ْرﺑ َ َﻌ ِﺔ ُّاﻟﺮ ُﺳﻞِ اﺛْﻨَﺎن‪] .‬اخملﻄﻮﻃﺔ ﲢﺘﻮي ﻋﲆ ﺗﺴﻊ ﻣﻘﺪﻣﺎت )ﺛﻼﺛﺔ ﻟﻴﻮﺣﻨﺎ اﻟﺮﺳﻮل؟(‪ٔ ،‬اي ّان إﺣﺪاﻫﺎ ﻣﻨﺤﻮةل‪[.‬‬ ‫‪ِ .81‬ﻟ ُ ٍّ‬
‫اﻟﺴ َﺆال‪،‬‬ ‫‪ .82‬و َٔاانَ ﺿَ ِﺎر ٌع ا َٕﱃ َﻣ ْﻦ َﺣ َّﺚ ﻋَ َﲆ ُّ‬
‫‪َ .83‬و َوﻋَﺪَ ِاب ٕﻻ َﺟﺎﺑ َ ِﺔ َوﺑ ُﻠُﻮغِ اﻻٓ َﻣﺎل‪،‬‬
‫‪َٔ .84‬ان ﻳ ُ َﺴ ِّﺪ َد ِﻣ ِ ّﲏ ﻏَ ِﺮﻳ َﺰ َة اﻟْ َﻌ ْﻘﻞ‪،‬‬
‫‪ .85‬ا َٕﱃ َﺣ ِﻘﻴ َﻘ ِﺔ اﻟﻨَّ ْﻘﻞ‪،‬‬
‫اﻟﺰ َﻞ‪،‬‬
‫‪َ .86‬وﻳ َ ْﻌ ِﺼ َﻢ ِّاذل ْﻫ َﻦ ِﻣ َﻦ َّ ﻟ‬
‫‪َ .87‬و َ ْﳛ ُﺮ َس اﻟْ َﺨﺎ ِﻃ َﺮ َﻋ ْﻦ اﻟْ َﺨ َﻄﻞ‪.‬‬
‫‪ .88‬ﻓَﺎ َّٕاي ُﻩ َٔا ْد ُﻋﻮا َوٕاﻟ َ ْﻴ ِﻪ ﺗَ َﻮ ُّﺳ ِﲇ‪،‬‬
‫‪َ .89‬و ِﺑ ِﻪ ِﺛ َﻘ ِﱵ َوﻋَ ِﻠ ْﻴ ِﻪ ﺗَ َﻮ ُّ ِﳇﻲ‪] { .‬ج‪ ،1‬ص ‪[90-85‬‬
‫܀܀܀܀܀‬

‫ﺧﺎﺻﺔ وﻋﻠﲈً ﻗﺎﲚ ًﺎ ﺑﺬاﺗﻪ‪ ،‬ﺣﻴﺚ ﻣﻨﺬ اﻟﻘﺮن اﻟﺘّﺎﺳﻊ ﻣﺪارس ّﻟﻠﱰﲨﺔ‪ ...‬واﺷـﳤﺮت دلى اﳌﱰﲨﲔ ﺛﻼﺛﺔ أﺳﺎﻟﻴﺐ ّﻟﻠﱰﲨﺔ‪ ،‬ﻳﻠ ّﻤﺢ إﻟﳱﺎ اﻟﻨّﺎﻗﻞ ﰲ ﻫﺬﻩ اﳌﻘ ّﺪﻣﺔ‪".‬‬ ‫‪ّ " .4‬‬
‫ﺗﺸﲁ َّاﻟﱰﲨﺔ ﰲ اﻟﻌﺮﺑ َّﻴﺔ ﺻﻨﺎﻋﺔ ّ‬
‫]اﻟﺸﺎرﺣﺔ ‪ ،18‬ج‪ ،1‬ص ‪.[88‬‬
‫‪2‬‬
 ‫ﻧﺴﻄﺮ اﳌﻘﺪﻣﺔ ا ٔﻻوﱃ ﳌﱴ اﻟﺮﺳﻮل واﻟﱵ ّﻧﻈﻤﻬﺎ ﻣﺎر ﻋﺒﺪﻳﺸﻮع ُﻣﺴﺠ ّﻌﺔ ﻟﻴﺸﻬﺪ اﻟﻘﺎرئ ﺟﲈل ّ‬
‫وﻓﻦ ٔاﺳﻠﻮﺑﻪ ﰲ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ‪[.‬‬ ‫]وﻫﻨﺎ ّ‬

‫} اﳌﻘﺪﻣﺔ ا ٔﻻوﱃ ﳌﱴ اﻟﺮﺳﻮل‬

‫‪ .1‬ا َّٕن ٔا َﻋﺬ َب َﻣﺎ ٔا ْو َر َدﺗْ ُﻪ ا َٔﻻﻓْﻬَ ُﺎم ِﻣ ْﻦ ِﺣ َﻴ ِﺎض َﻣﺎ ِء اﻟْ َﺤ َﻴﺎ ِة ا َٔﻻﺑ َ ِﺪﻳ َّﺔ‬
‫‪َ .2‬و ٔا ْﻫ َﺬ َب َﻣﺎ ْاراتَ ﺿَ ﺖ ِﺑ ِﻪ ا َٔﻻ ْو َﻫﺎ ُم ِﰲ ِر َاي ِض اﻟْ َﻤ َﻌ ِﺎﱐ اﻟْ ُﻤ ْﺸـ َﺘ ِﻤ َ ِةل ﻋَ َﲆ اﻟْﻤ َﻘ ِﺎﺻ ِﺪ اﻟ َّﺴـ ّﻴ ِﺪﻳ َّﺔ‪،‬‬
‫‪َ .3‬و َٔا ْﻋ َﺬ َب َﻣﺎ َﻃ َﺮ َق َٔا ْ َﲰﺎ َع ا ٔﻻانَ م ِﻣ َﻦ ا َٔﻻﻧْ َﺒﺎ ِء ا ٕﻻﻟ َﻬِ َّﻴﺔ‬
‫‪َ .4‬وا َٔﻻﻟْ َﻔ ِﺎظ اﻟْ ُﻤﻬْ ِﺪﻳ َّﺔ‬
‫اﻟﻄ ُﺮ ِق َّاﻟﺮ ِدﻳ َّﺔ‪،‬‬ ‫اﻟﺼﺎ ِ ّد َﻋ ِﻦ ُّ‬ ‫ﺎب ِﻣ ْﻦ ﺑ َﺪَ اﺋِﻊ ِ ِﻋ ْ ِﲅ اﻟْ َﻴ ِﻘﲔِ َّ‬ ‫‪َ .5‬و َٔا ْ َﲺ َﺐ َﻣﺎ ﺑ َﺪَ َﻩ ا َٔﻻﻟْ َﺒ َ‬
‫‪َ .6‬و َٔا ْﺻ َﻮ َب َﻣﺎ َﺟ َﻌ َﻞ ُد ْﺳـ ُﺘ ًﻮرا ِﰲ ا ْﻛ ِﺘ َﺴ ِﺎب اﻟْ َﻔﻀَ ﺎﺋِﻞِ ا ِﻻ ْﺟﳤِ َﺎ ِدﻳ َّﺔ‪،‬‬
‫‪َ .7‬ﻣﺎ َﺟ َﺎء ِﺑ ِﻪ اﻟْ ُﻤ ْﺆﺗَ َﻤ ُﻦ ﻋَﲆ ُﻛ ُﻨﻮ ِز اﻟْ َﺤ َﻘﺎﺋِﻖ‪،‬‬
‫ﴎ ِار اﻟ ِّﺴـ َﻴ َﺎﺳ ِﺔ َّاﻟﺮ َّاب ِﻧ َّﻴ ِﺔ ِﰲ ﺗَ ْﻘ ِﻮ ِﱘ اﻟْ َﺨ َﻼ ِﻳﻖ‪،‬‬ ‫‪َ .8‬واﻟْ ُﻤ َّﻄ ِﻠ ُﻊ ﻋَ َﲆ َٔا ْ َ‬
‫ﺎكل ِﻟﻠ ُّﺴـ ُﺒﻞِ اﻟﻨَّ َﺒ ِﻮﻳ َّ ِﺔ ِﰲ ا ٕﻻ ْﺧ َﺒ ِﺎر ِابﻟْ َﻐﺮاﺋِﺐ‪،‬‬ ‫اﻟﺴ ِ ُ‬ ‫‪َّ .9‬‬
‫ﴍﻳ َ َﻌ ِﺔ اﻟْ َﻔﻀْ ﻞِ َﻣ َﻊ اﺿْ ﻬَ ِﺎر اﻟْ ُﻤ ْﻌﺠِ َﺰ ِات َواﻟْ َﻌ َﺠﺎﺋِﺐ‬
‫ِﻫ ِ ِ َّ ‪ِٕ5‬‬
‫ﻮﺳ ِﻮﻳ َّ ِﺔ ِﰲ ﻗَ َﻮا ِﻟ ِﺐ َ ِ‬ ‫اﻟﺴﺎ ِﺑ ُﻚ ِﻟﻠْ ُّﺴـﻨَّ ِﺔ اﻟْ ُﻤ َ‬ ‫‪َ .10‬و َّ‬
‫ﻮب ا ٕﻻ ْﺑ َﺮا ﳰ َّﻴﺔ اﻟﻨ َﺴﺐ‬ ‫‪َ .11‬اب ِذ ُر ﺑ ُ ُﺬ ِور ا ٕﻻﳝ َﺎ ِن ِﰲ َٔا َر ِاﴈ اﻟْ ُﻘﻠُ ِ‬
‫‪َ .12‬واﻟْ َﺠﺎ ِﻣ ُﻊ ﻟ َﻬَﺎ ﺑ َ ْ َﲔ ﻧ َ َﻔ َﺎﺳ ِﻪ ا َٔﻻ َد ِب َو َﺟ َﻼ َ ِةل اﻟْ َﺤ َﺴﺐ‪.‬‬
‫ﻗﺎﺻ ِﻴﺺ ا ٕﻻﻟ َﻬِ َّﻴ ِﺔ َوﺑ َ َﻮا ِﻫ ِﺮ اﻟﺘَّ ْ ِﲋﻳﻞ‪،‬‬ ‫‪ُ .13‬ﻣﺪَ ِّو ُن ا َٔﻻ ِ‬
‫ٕﴎاﺋِﻴ ِﻠ َّﻴ ِﺔ ِﺑﺎَٔ َوا ِﻣ ِﺮ اﻻ ْ ِٕﳒﻴﻞ؛‬ ‫‪َ .14‬و ُﻣ َﻘ ّ ِﻮ ُم ا ْﻋ ِﻮ َﺟﺎجِ ا َٔﻻ ْذ َﻫ ِﺎن اﻻ َ ِ‬
‫اﻟﻄﺎ ِﻫ َﺮ ِة َواﻟْ ِﻔ ْﻜ َﺮ ِة اﻟْ ُﻘﺪْ ِﺳـ َّﻴﺔ‪،‬‬ ‫‪ُ .15‬ذو اﻟﻨَّ ْﻔ ِﺲ َّ‬
‫‪َ .16‬واﻟْ ُﻤ َﳬَّ ُﻞ ِابﻟْ َﻤ َﺤ ِﺎﺳ ِﻦ اﻟْ َﻌ ْﻘ ِﻠﻴَّ ِﺔ َواﻟْ َﻤﻨَﺎ ِﻗ ِﺐ اﻟْ ِﺤ ِ ّﺴـﻴَّﺔ‪،‬‬
‫اﻟﺴ َﻌﺎ َد ِة َٔا َﻣﺎ َم ا ُٔﻻ َّﻣ ِﺔ ا ُٔﻻ ْر َاث َذ ْﻛ ِﺴـ َّﻴﺔ‪،‬‬ ‫‪ .17‬ﻓَﺎ ِﺗ ُﺢ َٔاﺑْ َﻮ ِاب َّ‬
‫ﲱ ِﺔ ا ِﻻ ْﻋ ِﺘ َﻘﺎ ِد َو َﺻﺎ ِﻟ ِﺢ اﻟْ َﻌ َﻤﻞ ُﻣ ْﺴـ َﺘ ْﻐ ِﺮﻗًﺎ ِاب ْﻟ َﳬَﺎلِ ِﻟﻠْ ُّﺴ َ ِﲍ اﻟﻨَّﺎ ُﻣﻮ ِﺳـ َّﻴﺔ‪،‬‬ ‫ﻮن ِ َّ‬ ‫‪َ .18‬و َﻣﺎ ِﻧ ُﺢ َٔا ْر َاب ِب ا ٕﻻﻓَﺎ َد ِة ﻗَﺎﻧ ُ َ‬
‫ﰻ َﻣ ُﻘﻮل‪،‬‬ ‫‪ .19‬ﻗَﺎﺋِ ٌﻞ ﻗَ ْﻮ َ ُهل ﻓَ ْﻮ َق ُ ِ ّ‬
‫ﰻ َﻣ ْﻔ ُﻌﻮل‪،‬‬ ‫‪َ .20‬وﻓَ ِﺎﻋ ٌﻞ ِﻓ ْﻌ َ ُهل ﻳ َ ُﻔ ُﻮق ُ َّ‬
‫ﴩ‪َ :‬ﻣ َّﱴ َّاﻟﺮ ُﺳﻮل‬ ‫‪ِ .21‬وﻋَﺎ ُء ُروحِ اﻟْ ُﻘﺪُ ِس‪َٔ ،‬ا َﺣﺪُ ا ِﻻﺛْ َﲏ َﻋ َ َ‬
‫ﴩ َوﻳ َ ُﻘﻮل‪] { :‬ج‪ ،1‬ص ‪[92-91‬‬ ‫‪ٕ .22‬ا ْذ ﻳُﺒَ ِ ّ ُ‬

‫وﻛﲎ ابﻟﻘﻠﻮب "الاﺑﺮاﻫﳰﻴﺔ اﻟﻨﺴﺐ" ﻋﻦ ّ‬

‫ﰻ اﳌﺘﺤﺪّ رﻳﻦ ﻣﻦ ﺻﻠﺐ إﺑﺮاﻫﲓ؛ و ٔاكﻧ ّﻪ ﻳﻘﺼﺪ‬ ‫‪" .‬ﻳﻘﺼﺪ ا ّٔن ّﻣﱴ ﻛﺘﺐ ابﻻٓراﻣﻴّﺔ ]اﻟﴪايﻧ ّﻴﺔ[ ﻟﻠﺸّ ﻌﻮب اﻟﻨّﺎﻃﻘﺔ ﲠﺎ ﻣﻦ ﺑﻼد ﻓﺎرس إﱃ ّ‬
‫اﳌﺘﻮﺳﻂ‪ّ .‬‬ ‫‪5‬‬

‫اﻟﻌﺮب؛ وذلكل أردف ﻗﻮهل "ﺑﻮاﻫﺮ اﻟﺘّﲋﻳﻞ" أي ا ّٔن اﻻٕﳒﻴﻞ ﻟﻠﻌﺮب أﻳﻀ ًﺎ" ]اﻟﺸﺎرﺣﺔ ‪ ،32‬ج ‪ ،1‬ص ‪[92‬‬
‫‪3‬‬
‫]وﻫﻨﺎ ﻧﻨﻘﻞ اﻟﺒﻌﺾ ﻣﻦ اﻟﺘﺤﻘﻴﻖ وادلراﺳﺔ ﺣﻮل ﻣﺎ ﺟﺎء ﰲ ﻧﴩ ﻛﺘﺎب ٔاانﺟﻴﻞ ﻋﺒﺪﻳﺸﻮع اﻟﺼﻮابوي اﳌ ُﺴ ّﺠﻌﺔ ﻟﻠﺨﻮري‬
‫ﺳﺎﱊ ﺧﻮري ﻟﻴﻜﻮن اﻟﻘﺎرئ ﻋﲆ ٍﰼ ﻣﻦ اﻻٕﻃﻼع واﳌﻌﺮﻓﺔ ﺣﻮل ّﻓﻦ وﻣﻀﻤﻮن ﺗﺮﲨﺔ اﻟﻜﺘﺎب‪[:‬‬
‫} ا ّﻟﺮد ﻋﲆ اﲺﺎز اﻟﻘﺮا ٓن‬
‫ﱂ ﻳﻜﻦ اﻟﺼﻮابوي ٔا ّول ﻧﴫاﱐ ٔاو ٔا ّول ﻣﺴﲅ ﻛﺘﺐ ﻋﲆ اﲺﺎز اﻟﻘﺮا ٓن‪ ،‬ﻓﻬﺬا ٔاﺑﻮ اﻟﻄﻴﺐ اﳌﺘﻨﱯ ﺣﺎول ٔان ﻳﺪّ ﻋﻲ اﻟﻨّﺒﻮة‪ ،‬وﻛﺘﺐ‬
‫اﳌﻌﺮي ٔان ﳚﺎري اﻟﻘﺮا ٓن‬ ‫ﻋﲆ ﻣﺎ ﻳُﺬﻛﺮ ﻗﺮا ٓان ذﻫﺐ ﲨﻴﻌﻪ وﱂ ﻳﺼﻞ اﻟﻴﻨﺎ ﺳﻮى ﺟﺰء ﻣﻦ ﺳﻮرة ‪ ....‬وﺑﺪورﻩ‪ ،‬ﻓﻘﺪ ﺣﺎول ٔاﺑﻮ اﻟﻌﻼء ّ‬
‫اﶵﻮي ﰲ ﻛﺘﺎﺑﻪ "ﻣﻌﺠﻢ ا ٔﻻدابء"‪.... .‬‬ ‫و ٔان ﳛﺬو ﺣﺬوﻩ ﺳﻮر ًا وا ٓايت ﰲ ﻛﺘﺎﺑﻪ "اﻟﻔﺼﻮل واﻟﻐﺎايت" ّاذلي ﻳﺬﻛﺮﻩ ايﻗﻮت ٌّ‬
‫اﻟﻘﺒﻄﻲ الكم واﰣ ﻳﻨﻔﻲ ﻋﻦ‬ ‫اﻟﻌﺴﺎل ّ‬ ‫اﻟﺼﺎﰲ اﺑﻦ ّ‬ ‫ﻛﲈ اﻧﱪى ﳌﺜﻞ ﻫﺬا اﻟﻌﻤﻞ ٔاﻛﱶ ﻣﻦ واﺣﺪ ﻣﻦ ﻛﺘّﺎب اﻟﻨﺼﺎرى‪ ،‬وﻟﻨﺎ ﰲ ﻣﺆﻟﻔﺎت ّ‬
‫اﻟﻘﺮآن اﻻٕﲺﺎز‪ ،‬وﲩﺘﻪ ٔان ﺑﻌﺾ اﻟﻨﺼﺎرى " ّﻋﺮب اﻻٕﳒﻴﻞ و ٔاﰏ ﻓﻴﻪ ﺑﻐﺮﻳﺐ اﻟﻠُّﻐﺔ وﺟﻮدة اﻟﻨّﻀﻢ ﻣﻊ ﺗﻘﻴُّﺪﻩ ﺣﻔﻆ ﻣﻌﺎﱐ اﻻٕﳒﻴﻞ ﻋﲆ‬
‫ٔاﺻﻠﻬﺎ‪ّ ،‬ﰒ ﺳﻠﻮﻛﻪ )ﰲ ﻣﻘﺎﻃﻊ اﻟالكم(‪ ،‬ﻃﺮﻳﻖ ﻣﺎ اﻓﺘﺨﺮ ﺑﻪ ﻋﻠﻴﻪ وﱂ ﻳُﺪع ﻣﻌﺠﺰة"‪.‬‬
‫اﻟﺼﻮابوي ﻓﱪﻫﻦ ابﳊ ّﺠﺔ ادلاﻣﻐﺔ ﺑﺎٔ ّن ٔا ّي ﺑﴩ‪ ،‬إذ ٔاراد‪ ،‬ﻳﺴـﺘﻄﻴﻊ ٔان ﻳﺎٔﰐ ﲟﺜﻞ ﻣﺎ ﰲ اﻟﻘﺮآن ﻣﻦ آايت وﺳﻮر‪ ،‬و ٔان‬ ‫إﱃ ٔان ﺟﺎء ُّ‬
‫ﳚﺎرﻳﻪ ﻟﻐﺔ وﺗﻌﺒﲑ ًا‪ ،‬ﻻ ﺑﻞ ﻳﱪﻫﻦ اﻟﺼﻮابوي ﺑﺎٔﻧﻪ ﻳﺴـﺘﻄﻴﻊ ٔان ﻳﺘﺠﺎوز ﻣﺎ ﻳﻌﺘﱪﻩ اﳌﺴﲅ إﲺﺎز ًا ﰲ اﻟﻘﺮآن‪" :‬إذ ﻟﻴﺲ ﰲ ﻫﺬا اﻟﻜﺘﺎب‬
‫ﻣﺎ ﻳﺮﺗﻘﻲ ﺑﻪ ﻓﻮق ﻃﺮق اﻟﺒﴩ ٔاو ﳜﺮﺟﻪ ﻋﳯﺎ‪ ،‬وﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﻌﺠﺰﱒ ﻋﻦ ﻣﻌﺎرﺿﺘﻪ"‪.‬‬
‫وﻟﻬﺬا اﻟﺴﺒﺐ اﺧﺘﺎر اﻟﺼﻮابوي ﻟﱰﲨﺘﻪ اﳌﺴـﺘﻮى ا ٔﻻﻣﺜﻞ واﻟﻄﺮﻳﻘﺔ اﻟﻔﻀﲆ اﻟﱵ ﺳﺘﺒﻠﻐﻪ ﻳﻘﻴﻨ ًﺎ إﱃ ﻣﺎ ﺻﺒﺎ إﻟﻴﻪ‪ ،‬ﻓﲅ ﻳﱰﰖ ّ‬
‫ﺷﻌﺮا ﺑﻞ‬
‫ﺗﻌ ّﻤﺪ ﻛﺘﺎﺑﺔ اﻟﻨّﱶ اﳌﺴﺠﻮع‪ ،‬ﻋﲆ ﺷﺎﳇﺔ اﻟﻘﺮآن‪ّ .‬ﰒ إن ﻫﺬا اﻻٓﺧﲑ ) ٔاي اﻟﻘﺮآن( ﻻ ﻳﻌﳣﺪ ﰲ ٔاﲭﺎﻋﻪ ﺳﻮى ﻋﺪد ﳏﺪود ﻣﻦ اﻟﻘﻮاﰲ‬
‫ﻻ ﺗﺘﺠﺎوز اﻻﺛﲏ ﻋﴩة ﻗﺎﻓﻴﺔ‪ ،‬ابﳌﻘﺎﺑﻞ ﻳﺴـﺘﻌﻤﻞ اﻟﺼﻮابوي ﺗﺴﻊ ﻋﴩة ﻗﺎﻓﻴﺔ‪ .‬ﺑﻞ ذﻫﺐ ٔاﺑﻌﺪ ﻣﻦ اﻟﻘﺮآن‪ ،‬ﻓﻴﻠﱱم اﻟﻘﺎﻓﻴﺔ ﻧﻔﺴﻬﺎ ﰲ‬
‫ﺗﺘﻜﺮر إﱃ ﻣﺎ ﻓﻮق‬ ‫ﻳﻨﻮع اﻟﻘﺮا ٓن ﰲ اﻟﻘﻮاﰲ وﻻ ﻳﻠﱱهمﺎ ﰲ ﻛﺜﲑ ﻣﻦ اﻻٓايت‪ .‬وﻗﺪ ٔاﴍان إﱃ آايت ّ‬ ‫ﺗﺮﲨﺔ اﻟﻘﺮاءة اﻟﻮاﺣﺪة ﳇّﻬﺎ‪ ،‬ﺑﻴامن ّ‬
‫اﻟﺼﻠﺒﻮت‪.‬‬ ‫اﳌﺌﺔ ّﻣﺮة‪ ،‬ﻛﲈ ٔاﶈﻨﺎ إﱃ ٔا ّن اﻟﻘﺎﻓﻴﺔ اﻟﻮاﺣﺪة ﺗﺘﻮاﱃ ﰲ ‪ّ 256‬ﻣﺮة ﰲ إﳒﻴﻞ ﲨﻌﺔ ّ‬
‫وﻳﺮﻛّﺐ اﻟﺼﻮابوي اﻟﻘﻮاﰲ اﻟﺼﻌﺒﺔ اﻟﱵ ﻻ ﻧﻘﻊ ﻋﻠﳱﺎ ﰲ اﻟﺘّﲋﻳﻞ‪ ،‬واﻟﱵ ﻳﺘﺤﺎﺷﺎﻫﺎ ﲿﻮل اﻟﺸﻌﺮاء‪ ،‬ﰷﻟﺜﺎء واﳉﲓ واﳊﺎء واﻟﺴﲔ‬
‫واﻟﻘﺎف‪] "...‬ج‪ ،1‬ص ‪[83-81‬‬
‫ﺗﺒﴩ ﲠﺎ‪ ،‬ﰷﻧﺖ ﻛﺬكل ﺣﺎﻓﺰ ًا ّﻟدلﻓﺎع ﻋﳯﺎ؛ ﻓﺎﻟﻬﺪﻓﺎن‪:‬‬ ‫ﳣﺴﻚ ﺑﻌﻘﻴﺪﲥﺎ و ّ‬ ‫اﻟﺴﻤﺔ َّاﻟﺮﺳﻮﻟﻴﺔ ﺳﺒﺒ ًﺎ ﻟﻜﻨﻴﺴﺔ ]اﳌﴩق[‪ٔ ،‬ﻻن ﺗ ّ‬ ‫"ﻛﲈ ﰷﻧﺖ ِ ّ‬
‫ﻓﺎﻋﻲ ﻣﺘﻼزﻣﺎن‪ ...‬و ٔاك ّن اﻟﺼﻮابوي ّاذلي ﺑﺮﻫﻦ َّﻟﻘﺮاﺋﻪ اﳌﺴﻠﻤﲔ ٔا ّن اﻟﻠُّﻐﺔ اﻟﻌﺮﺑ ّﻴﺔ ﻟﻴﺴﺖ ﺣﻜﺮ ًا ﻋﻠﳱﻢ‪ ،‬ﳛﺎرﲠﻢ‬ ‫اﻟﻌﻘﺎﺋﺪي وادلّ ُّ‬
‫ﺑﺴﻼهحﻢ‪ ،‬ﻣﻨﺘﻘﻴ ًﺎ ا ٔﻻﻟﻔﺎظ واﻟﺘّﻌﺎﺑﲑ ّاﻟﱵ ﻳﺎٔﻧﺴﻮن إﻟﳱﺎ‪ ،‬وﳜﺎﻃﳢﻢ ﻋﲆ ﻣﺴـﺘﻮى ﺗﻔﻜﲑﱒ وﲟﺜﻞ اﳌﻨﻄﻖ ّاذلي درﺟﻮا ﻋﲆ‬
‫ﰻ ّﻣﺮة ﻳﻨﻘﻞ ﻓﳱﺎ الكم اﻻٕﳒﻴﻞ‬ ‫اﺳـﺘﻌﲈهل‪ ....‬وﻗﺪ ُﳜﺮج اﻟﺼﻮابوي ٔاﻫﺪاﻓﻪ ادلﻓﺎﻋ ّﻴﺔ ﰲ ﺣةل ﻣﺴﻜﻮﻧ ّﻴﺔ‪ ،‬وﻟﻨﺎ ﻋﲆ ذكل ٔاﻣﺜةل ﰲ ّ‬
‫ﻨﺒﻄﻲ" )ﻋﺪد‬ ‫اﱊ ﻳﺼﺒﺢ ﻧﻌﲈن "اﻟ ّ‬ ‫ﰲ ﺗﻌﺎﺑﲑ ﻋﺮﺑ ّﻴﺔ – إﺳﻼﻣﻴّﺔ؛ ﻓﺎﳌﺬﰆ )ﰲ ﻋﺪد ‪ ،1‬س ‪ (22‬ﻫﻮ "ﳏﺮاب اﻟﺒﺨﻮر"‪ ،‬وﻧﻌﲈن اﻻٓر ُّ‬
‫اﻟﺼﻮابوي‬ ‫ﺣﱴ ﻣﺎ ﺑﲔ اﻟﳯﺮﻳﻦ‪ ،‬وﻫﻜﺬا ﻳﺮى ﻗﺎرئ ُّ‬ ‫ﺳﻮراي ّ‬
‫ﺳﲀن ّ‬ ‫ﻧﺒﻄﻲ ﰷﻧﺖ ﺗﺸـﳣﻞ ﻋﲆ ّ‬ ‫‪ ،10‬س ‪ ،(41‬وذكل ٔﻻن ﳇﻤﺔ ّ‬
‫اﻟﺼﺎدوﻗﻴﲔ" ّاﻟﺰاندﻗﺔ‪] ".‬ج‪ ،1‬ص‬ ‫اﻟﺴﺒﺐ ﻳﺴ ّﻤﻲ "ا ٔﻻﱈ" اﳊﻨﻔﺎء‪ ،‬و"اﻟﻔ ّﺮﺳـﻴﲔ" اﳌﻌﱱةل‪ ،‬و" ّ‬ ‫ﻧﻔﺴﻪ ﻣﻌﻨ ّﻴﺎ ﲠﺬا اﻟالكم‪ .‬وﻟﻬﺬا ّ‬
‫‪[79-78‬‬
‫ﻮابوي ﻗﻮهل )وﻗﺪ ﺣﺬا ﰲ ﺷﻌﺮﻩ ﺣﺬوا ﺷﻌﺮاء اﻟﻌﺮب ﻣﻦ اﳉﻨﺎس‬ ‫اﻟﺼ ِ ّ‬‫اﻟﻘﺮدايح اذلي ﻗﺪَّ م ﺑﻪ دلﻳﻮان ﻋﺒﺪﻳﺸﻮع ُّ‬
‫ّ‬ ‫"وﺟﺎء ﰲ الكم‬
‫اﻟﴪاين(" ‪...‬‬ ‫ﺣﺐ اﻟﻌﺮب ﻣﻨﻪ إﱃ ُّ‬ ‫ﻔﻈﻲ‪ .‬ﻓﺬكل ﰷن ﺷﻌﺮﻩ َٔا َّ‬ ‫واﻟﺘَّﻮﺷـﻴﺢ وﻟﺰوم ﻣﺎ ﻳﻠﺰم‪ ،‬وﻏﲑ ذكل ﻣﻦ ﻓﻨﻮن ﺑﺪﻳﻌﻬﻢ اﻟﻠ ّ ّ ِ‬
‫ٔا( ﻓﺼﺎﺣﺔ اﳌﻔﺮد‬
‫اﻟﺴﻤﻊ‪ ،‬وﻣﻦ‬ ‫ﻐﻮي‪ ،‬وﻣﻦ اﻟﻜﺮاﻫﺔ ﰲ َّ‬ ‫ﻳﻜﻮن اﳌﻔﺮد ﻓﺼﻴﺤ ًﺎ ﻣﱴ ﺧﻠُﺺ ﻣﻦ ﺗﻨﺎﻓﺮ اﳊﺮوف‪ ،‬وﻣﻦ اﻟﻐﺮاﺑﺔ وﻣﻦ ﳐﺎﻟﻔﺔ اﻟﻘﻴﺎس اﻟﻠ ُّ ّ‬
‫اﻟﺴﺨﺎﻓﺔ‪.‬‬ ‫ا ِﻻﺑﺘﺬال و َّ‬
‫‪4‬‬
‫ﻟﲁ ﺗﻌﺒ ٍﲑ اﻟﻠَّﻔﻈﺔ اﳌﻮاﻓﻘﺔ ﻟﻐ ًﺔ وﻣﻌﲎ‬ ‫اﻟﴩاﺋﻂ‪ ،‬ﻓﱰاﻩ ِّﻳﲋل اﻟﳫﲈت ﰲ ﻣﻨﺎزﻟﻬﺎ‪ ،‬و َّ‬
‫ﻳﺘﺨﲑ ِّ‬ ‫وﻗﺪ ﺣﻘَّﻖ ﻣﱰﲨﻨﺎ ٔﻻﻟﻔﺎﻇﻪ وﻣﻔﺮداﺗﻪ ﻫﺬﻩ َّ‬
‫وﺻﻴﺎﻏ ًﺔ وﲩﲈ وﻣﻮﺳـﻴﻘﻰ‪....‬‬
‫ب( ﻓﺼﺎﺣﺔ اﳌﺮﻛَّﺐ‬
‫ﻮابوي ﻣﻦ ﻣﺘﺎﻧ ٍﺔ وﰲ ﺗﺮاﻛﻴﺒﻪ ﻣﻦ ﺑﻼﻏﺔ‪.....‬‬ ‫اﻟﺼ ِ ّ‬ ‫ﺑﻴﺎن ﻣﺎ ﰲ ﻟﻐ ِﺔ ُّ‬ ‫وﻏﲏ ُ‬ ‫ﻳﻜﻮن اﳌﺮﻛَّﺐ ﻓﺼﻴﺤ ًﺎ ﻣﱴ ﰷﻧﺖ ﲨﻴﻊ ﳇﲈﺗﻪ ﻓﺼﻴﺤﺔ"‪ٌّ .‬‬
‫ﺑﻴﺎن َٔاو ﺑﺪﻳﻊ‪َٔ ،‬او اﺳـﺘﻌﲈ ًﻻ‬ ‫اﻟﺴﻬﻮةل َٔﻻﺻﺎﲠﺎ‪ ،‬وﻟﻜَّﻨﻪ ﻳﻘﺼﺪ اﻻٕﲺﺎز‪ ،‬و َٔاك َّن اﻻٓﻳﺔ اﻟ ّﱵ ﻻ ﻏﺮاﺑﺔ ﻓﳱﺎ َٔاو وﺟﻪ ٍ‬ ‫ﻮابوي‪ ،‬ﻟﻮ ﻗﺼﺪ ُّ‬ ‫ﻓﺎﻟﺼ ُّ‬ ‫ُّ‬
‫اﻟﺸﻌﺮﻳ َّﺔ واﻟﻘﺮآﻧﻴَّﺔ‪،‬‬ ‫ﻳﻮﴮﻬﺎ ابﶈ ِ ّﺴـﻨﺎت‪ ،‬وﻳﺴـﺘﻌﻤﻞ اﳉﻮازات ِ ّ‬ ‫ﻳﻮﳾ ﺗﻌﺎﺑﲑﻩ و ِ ّ‬ ‫ﺷﺎ َّذا‪ ،‬ﻟﻴﺴﺖ ﰲ ُﻋﺮﻓﻪ ﻣﻦ اﻟﺒﻼﻏﺔ ﲟﲀن‪ ،‬ذلكل راح ِ ّ‬
‫ﺑﲁ دﻗﺎﺋﻖ اﻟﻠ ُّﻐﺔ وﻣﺎ ﺟﺮى ﻋﲆ ﻣﻔﺮداﲥﺎ ﲨﻌ ًﺎ واﺷـﺘﻘﺎﻗ ًﺎ وﳓﺘ ًﺎ‪ ،‬ﻗﻴﺎﺳ ًﺎ وﻋﲆ ﺧﻼف‬ ‫اﻟﴫف واﻟﻨَّﺤﻮ‪ ،‬و ِّ‬ ‫ﻳﺘﴫف ﺑﲁ ﺷﻮاذات َّ‬ ‫و َّ‬
‫اﻟﻘﻴﺎس‪ .‬وﻗﺪ ﺟﺎرى ﰲ ﺗﺮاﻛﻴﺒﻪ اﻟﻜﻮ ِﻓّﻴﲔ ٔاﺣﻴﺎ ًان )ﻛﺬﻛﺮ اﻟﻔﺎﻋﻞ ﺑﻌﺪ اﻟﻀَّ ﻤﲑ‪ ،‬ﻣﺜ ًﻼ‪ٔ ،‬او اﺳـﺘﻌﲈل اﳌﺸـﺘﻘَّﺎت ﻣﲀن اﻟﻔﻌﻞ(‪ٔ ،‬او‬
‫اﻟﻌﺮا ِﻗّﻴﲔ ٔاﺣﻴﺎ ًان ٔاﺧﺮى‪ ،‬ﻓﺎدﺧﻞ ﰲ ُ َﲨهل ﳇﲈت ﻣﺜﻞ‪ :‬اﻟﻘﻠﻴﺐ ﲟﻌﲎ اﻟﺒﱤ )ﻋﺪد ‪ ،72‬س ‪ٔ ،(7‬او ﳇﻤﺔ ﺣﺎ ِرب ﲟﻌﲎ اﻟ ِﻠ ّﺺ )ﻋﺪد‬
‫ﳇﲈت ُٔاﺧﺮى ﻋﲆ ﻣﺬﻫﺐ َٔاﻫﻞ اﳊﺠﺎز‪ ،‬ﰷﺳـﺘﻌﲈل ﳇﻤﺔ "ﻣﻌﺎﻣةل" ﲟﻌﲎ ﻣﺼﺒﺎحٍ‪ ....‬ﻓﺘﺎَٔ َّﻣ ْﻞ ﰼ ﰷن‬ ‫‪ ،53‬س ‪ .(85‬وﻳﺴـﺘﻌﻤﻞ ٍ‬
‫ﴫف ﺑﻐﺮﻳﺐ اﻟﻠ ُّﻐﺔ وﺷﻮاردﻫﺎ‪ ....‬وﻣﻦ ﴐوب اﻟﻔﺼﺎﺣﺔ ﻣﺎ ﻳﺴـﺘﻮﻗﻔﻨﺎ‬ ‫ﻏﻮﺻﻪ ﻋﲆ اﻟﻐﺮﻳﺐ ﻣﺘﻌ ِّﻤﺪً ا‪ ،‬ﻟﻴﱪﻫﻦ ﻋﲆ ﻃﻮل ابﻋﻪ ﰲ اﻟﺘَّ ُّ‬
‫ﻜﱪ ﻣﺎ َٔاﻧﺰل ﺗﻌﺎﱃ ﻋﲆ ﻗﻠﻤﻪ ﻣﻦ‬ ‫ادف وﻣﺘﻮارد‪ ،‬وﻧُ ِ ُ‬ ‫ﻮابوي ﻣﻦ ﻣﱰ ٍ‬ ‫اﻟﺼ ِ ّ‬ ‫ﺣﱴ ﻟ ُﻨﻌ َﺠ َﺐ ﳑَّﺎ ﻳﺰﺧﺮ ﺑﻪ ﺻﺪر ُّ‬ ‫ﰲ اﻟﻜﺜﲑ ﻣﻦ ا ٔﻻانﺟﻴﻞ َّ‬
‫اﳌﻮﴮﺎت ﻓﻨ ًّﺎ‬ ‫ﺗﻘﺮ ُب ﻣﺎ ﺑﻴﻨﻪ وﺑﲔ َّ‬ ‫ﺑﻨﱶﻩ ٕاﱃ ﺣﺪود ِ ّ‬
‫اﻟﺸﻌﺮ َٔاو ّ ِ‬ ‫وﴏﻓﻪ ﻓﻴﻪ ﻣﻦ ﻣﻮﺳـﻴﻘﻰ وﺻﻮر وﻣﻘﺪر ٍة ﺗﻌﺒﲑﻳ َّﺔ ﺗﺼﻞ ِ‬ ‫ﲮﺮ اﻟﺒﻴﺎن َّ‬
‫اﻟﺴ ِﻠ ّ ِّﺤﻴﲔ ﻋﺪد ‪ ،80‬س ‪:17-10‬‬ ‫وﻧﻈ ًﻤﺎ وﺗﻮزﻳ ًﻌﺎ‪ ،‬ﻛﲈ ﰲ إﳒﻴﻞ ا ٔﻻﺣﺪ اﳋﺎﻣﺲ ﻣﻦ ﺳﺎﺑﻮع ِ ّ‬
‫‪ 10‬ﻣﻘﺎﻃﻊ ﺻﻮﺗ َّﻴﺔ‬ ‫و َٔاﻗُﻮل ِﻟﻨَ ْﻔﴘ َﺧ ِﻠﻴَّﺎ‬
‫‪ 8‬ﻣﻘﺎﻃﻊ ﺻﻮﺗ َّﻴﺔ‬ ‫ﴎي َﻣ ِﻠ َّﻴﺎ‬ ‫َاي ﻧ َ ْﻔ ُﺲ ُ ّ ِ‬
‫‪ 8‬ﻣﻘﺎﻃﻊ ﺻﻮﺗ َّﻴﺔ‬ ‫ا ْﻏ َﺘ ِﻨ ِﻤﻲ َّاﻟﺮ َاح َﻫ ِﻨ َّﻴﺎ‬
‫‪ 8‬ﻣﻘﺎﻃﻊ ﺻﻮﺗ َّﻴﺔ‬ ‫وﳇﻲ َﻃ ِ ّﻴ َّﺒﺎ َﺷﻬِ َّﻴﺎ‬ ‫ُِ‬
‫‪ 8‬ﻣﻘﺎﻃﻊ ﺻﻮﺗ َّﻴﺔ‬ ‫اﴍ ِﰊ اﻟﻨَّﺎ ِﻓ َﻊ ِر َّاي‬ ‫َْ‬
‫‪ 8‬ﻣﻘﺎﻃﻊ ﺻﻮﺗ َّﻴﺔ‬ ‫واﻟْ َﺘ ِّﺬي اﻟْ ِﺘ َﺬا ًذا َﻣ ِﺮ َّاي‬
‫اﻟﺼﻮﺗﻴَّﺔ‪ ،‬ﻓ ٕﺎﻧ َّﻨﺎ ﳒﺪﻫﺎ ﻣﺘﺸﺎﲠﺔ‪ .‬وٕاذا ﻧﻈﺮان ﻣﻦ ﺣﻴﺚ اﻟﻮزن‪ ،‬اﺳـﺘﻄﻌﻨﺎ َٔان‬ ‫ﻓﺎٕذا ﻧﻈﺮان إﱃ ﻫﺬﻩ اﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻋﺪد اخملﺎرج َّ‬
‫ﺣﺮة‪:‬‬ ‫ﺳﲈط ﻋﲆ ﳎﺰو ِء َّاﻟﺮﻣﻞ وﻗﻔةل َّ‬ ‫ﻧﺮ ِﺗّﳢﺎ ﰲ ﺛﻼﺛﺔ َٔا ٍ‬
‫وﳇﻲ َﻃ ِ ّﻴ َّﺒﺎ َﺷ ِﻬ َّﻴﺎ‬ ‫ا ْﻏﺘ ِﻨ ِﻤﻲ َّاﻟﺮ ّاح َﻫ ِﻨ َّﻴﺎ ُ ِ‬
‫اﴍ ِﰊ اﻟﻨَّﺎ ِﻓ َﻊ ِر َّاي‬‫َْ‬
‫واﻟْ َﺘ ِّﺬي اﻟْ ِﺘ َﺬا ًذا َﻣ ِﺮ َّاي‬
‫ﲣﲑ ا ٔﻻﻟﻔﺎظ ‪ .‬ﻓاكَٔﻧ َّﻪ‬ ‫اﻟﻔﲏ ﰲ اﺧﺘﻴﺎر اﻟﻘﺎﻓﻴﺔ اﳌﻨﺎﺳـﺒﺔ‪َٔ ،‬او ﻳﺪ ُّل ﻋﲆ ﻃﻮل ابﻋﻪ ﰲ ُّ‬ ‫ﺣﺴﻪ ِ ّ ِ ّ‬ ‫وﰲ ﻣﺜﻞ ﻫﺬﻩ اﳌﻘﺎﻃﻊ ﻣﺎ ﻳﺸﻬﺪ ﻋﲆ ِ ّ‬
‫ﻳﺘﺨﲑ ﻣﳯﺎ‬ ‫ﺳﲅ اﻻٕﻳﻘﺎع واﳌﻮﺳـﻴﻘﻰ‪ .‬وﰲ ﰻ ﻫﺬا ﻳﺒﺪو ﺻﺎﺣﺒﻨﺎ ﻛﻨﺎﻗﺪ اﳉﻮاﻫﺮ‪َّ ،‬‬ ‫ﲝﺴﻪ‪ ،‬وﻳﺰﳖﺎ ﲟﲒان ذوﻗﻪ‪ ،‬وﻳﻘﻴﺴﻬﺎ ﻋﲆ َّ‬ ‫ﻳﻘﺪرﻫﺎ ِّ‬ ‫ِّ‬
‫ﺣةل ﺗﺮوق ﻟﻠﻌﲔ‬ ‫وﳜﺮهجﺎ ﺑﺎٔﲠـﻰ َّ ٍ‬
‫ﺣﱴ ﻳﺒ ِﻠ ّﻐﻬﺎ َٔاﻋﲆ ﻗﺪ ٍر ﻣﻦ ُّاﻟﺮواء‪ِ ّ ،‬‬ ‫اﳊﺴﺎن‪َٔ ،‬او ﻛﺨﺒ ٍﲑ ﺑﻌﲅ اﶺﺎل ﻳﻘﻠ ّﺐ اﻟﻠ َّﻔﻈﺔ‪ ،‬وﻳﻌﺎﰿ اﶺةل ّ‬
‫و ٔاﲨﻞ ُﺻﻨ َﻌ ٍﺔ ﺗﺴﺘﺴـﻴﻐﻬﺎ ا ٔﻻذن؛ ﳁﻦ ﻻ ﻳﺴـﺘﻮﻗﻔﻪ ُروا ُء اﻟﻘﺎﻓﻴﺔ وﻣﺘﺎﻧ ُﺔ اﻟ َّﺴـﺒﻚ وﺷﺪَّ ُة ا َٔﻻﴎ ﰲ ﻗﻮهل ﻣﻦ ﺗﺮﲨﺔ ا َٔﻻﺣﺪ ا َٔﻻ َّول ﻣﻦ‬
‫ﺳﺎﺑﻮع ﻣﺎر ٕاﻳﻠ َّﻴﺎ )ﻋﺪد ‪ ،95‬س ‪:(36-23‬‬

‫‪5‬‬
 ‫"‪ ...‬وﻟ َ َّﻤﺎ َد َﺧﻞ اﳌ ُ َﺨ ِﻠ ّ ُﺺ وا ْﺟﺘَ َﺎز ِﺑﺎَٔ ِرﳛﺎ‬
‫اﻟﴩ ﻧَ ُﺰوﺣﺎ‬ ‫ﲵﻰ َﻋ ِﻦ َّ َّ‬ ‫اﲰ ُﻪ َز َّﰷ َٔا ْ َ‬
‫اﺗ َّ َﻔ َﻖ َٔا َّن َر ُﺟ ًﻼ ْ ُ‬
‫وﻗَﺪْ َﰷن ﻏَ ِﻨ ًّﻴﺎ َوﰷ ِﺑ َﺮ اﻟْ َﻤ َﻜ َﺴ ِﺔ ُرﺗْ َﺒ ٍﺔ وﺗَ ْﺼ ِﺤﻴﺤﺎ‪.‬‬
‫وﺿﻴﺤﺎ‪،‬‬ ‫َوﰷن ﻳُ ْﺆ ِﺛ ُﺮ َٔا ْن ﻳ َ ْﻨ ُﻈ َﺮ إﱃ اﻟْ ُﻤ َﺨ ِﻠ ّ ِﺺ وﻳ َ ْﻌ ِﺮﻓَ ُﻪ ِﻋ ْﺮﻓَﺎانَ ِ‬
‫و َﻣﺎ َﰷن ﻳ َ َﺘ َﻤﻜَّ ُﻦ ِﻣ ْﻦ َذ ِ َكل ِﻟ ِﺰ َﺣﺎ ِم اﻟْ َﻤ ِٔﻼ‪ .‬وٕا َّن اﻟْ َﻤ َﲀ َن ﻟَ ْﻢ ﻳَ ُﻜ ْﻦ ﻓَ ِﺴـﻴﺤﺎ‪،‬‬
‫ٕا ْذ َﰷن َز َّﰷ َﻫ َﺬا ِﰲ ﻗَﺎ َﻣ ِﺘ ِﻪ ﻗَ ِﺼ ًﲑا َر ِﺟﻴﺤﺎ‪.‬‬
‫ﴬا َﻣ ِﻠﻴﺤﺎ‬ ‫ﻓَ َﺴ َﺎر َع ﻓَ ْﺎﺳﺘ َ َﺒ َﻖ اﻟْ ُﻤ َﺨ ِﻠ ّ َﺺ َﻣ ْﺤ َ ً‬
‫ﻮن انَ ِﻇ ًﺮا ِﻣﻨْ ُﻪ َو ْ ًهجﺎ َﺻ ِﺒﻴﺤﺎ‬ ‫ﴭ َﺮ ٍة ِﺗﲔٍ ﻓَ َّﺠ ٍﺔ ِﻟ َﻴ ُﻜ َ‬ ‫َو َﺻ ِﻌﺪَ ﻓَ ْﻮ َق َ َ‬
‫َٔﻻ َّن ُﻫﻨﺎك َﻋ َّﻦ ِﻟﻠْ ُﻤ َﺨﻠ ّ ُﺺ ِﰲ اﻟْ ُﻌ ُﺒﻮ ِر ُﺟﻨُﻮﺣﺎ‬
‫وﻟَ َّﻤﺎ َو َاﰱ اﻟْ ُﻤ َﺨﻠ ّ ُﺺ َذاكَ اﻟْ َﻤ َﲀَن َوو ِﻃ َﺊ ِﻣﻨْ ُﻪ َﺻ ِﻔﻴﺤﺎ‬
‫ﻟَ َﻤ َﺤ ُﻪ ﻓَ َﻘﺎ َل َ ُهل ﺗَﻠْ ِﻮ ًﳛﺎ‪:‬‬
‫َ ِ ّﲺﻞِ اﻟْ ُ ُﲋو َل َاي َز َّﰷ‪ ،‬ﻓَ َﲀ َن َﻣ ْﺘ َﺠ ُﺮكَ َرِﺑﻴﺤﺎ‬
‫ﻮن ﺑ َﻴْ ُﺘ َﻚ َﻣ َﺤ ًّﻼ ِﻟ ِﻀ َﻴﺎﻓَ ِﱵ َﺻﻠُﻮﺣﺎ‬ ‫ﻓَﺎ َّٕن اﻟْ َﻴ ْﻮ َم َو ُﺟ َﺐ َٔا ْن ﻳَ ُﻜ َ‬
‫ﴪ ًورا‪ ،‬وﻗَ َﺮا ُﻩ ِﻗ ًﺮى َﻣ ِﻠﻴﺤﺎ{ ]ج‪ ،1‬ص ‪.[59-54‬‬ ‫ﻓَ َﺴ َﺎر َع انَ ِز ًﻻ‪ ،‬وﺗَﻠَﻘَّﺎ ُﻩ َﻣ ْ ُ‬
‫܀܀܀܀܀‬
‫]ﻫﻨﺎ اﺧﱰان ﺑﻌﺾ اﻟﻘﺮاءات ﻣﻦ ﺗﺮﲨﺔ ﻛﺘﺎب ا ٔﻻانﺟﻴﻞ اﳌ ُ َﻔ ّﺼةل ﳌﺎر ﻋﺒﺪﻳﺸﻮع اﻟﻨﺼﻴﱯ ﻣﻦ اﻟﴪايﻧﻴﺔ اﱃ اﻟﻌﺮﺑﻴﺔ ﻟﺘﻌﺮﻳﻒ اﻟﻘﺎرئ‬
‫ﺣﻮل ﻣﻀﻤﻮن وﲿﻮى اﻟﻜﺘﺎب‪ .‬وﻧﻨ ّﻮﻩ اﻟﻘﺎرئ ابن آايت ا ٔﻻرﻗﺎم ﺑﲔ ا ٔﻻﻗﻮاس اﳌﺮﺑّﻌﺔ ][ ﱂ ﺗُﻨﴩ ﺗﻔﺎداي ﳊﺠﻢ اﳌﻘﺎل واﻻٕﺧﺘﺼﺎر‪[.‬‬
‫} ﺑ ِْﺴ ِﻢ ِ‬
‫ﷲ َّاﻟﺮ ْ َﲪ ِﻦ َّاﻟﺮ ِﺣ َﲓ‬
‫)ﻧﺒﺪي ﺑﻌﻮن ﷲ وﺣﺴﻦ ﺗﻮﻓﻴﻘﻪ‪ ،‬وﻧﻜﺘﺐ ﻛﺘﺎب ﻓﺼﻮل اﻻٕﳒﻴﻞ اﳌﻘﺪس اذلي ﻳُﻘﺮ ٔا ﰲ اﻻٓﺣﺎد واذلﰷرﻳﻦ وا ٔﻻﻋﻴﺎد‬
‫وﻣﻮاﻗﻴﺖ ا ٔﻻﺻﻮام اﻟﻮاﻗﻌﺔ ﰲ دور اﻟﺴـﻨﺔ ﻣﻦ ﻧﺴﺨﺔ وﺗﺮﲨﺔ ا ٔﻻب اﻟﻘﺪﻳﺲ اﻟﻄﺎﻫﺮ اﻟﻨﻔﻴﺲ اﻟﻔﺎﺿﻞ اﻟﲀﻣﻞ اﻟﻌﺎﱂ‬
‫]‪[6‬‬
‫اﻟﻌﺎﻣﻞ ﻣﺎر ﻋﺒﺪﻳﺸﻮع ﻣﻄﺮان ﻧﺼﻴﺒﲔ وارﻣﻴﻨﻴﺔ واﻋﲈﻟﻬﺎ َو َﺻﻼﺗﻪ ﺗﻌ ّﻢ ﰷﻓﺔ اﳌﺆﻣﻨﲔ اﲨﻌﲔ آﻣﲔ‪(.‬‬

‫ﺗﺮﲨﺔ إﳒﻴﻞ ا ٔﻻﺣﺪ ا ٔﻻول ﻣﻦ اﻟ ُّﺴـ ّﺒﺎر ]ﻟﻮﻗﺎ اﻟﺮﺳﻮل ‪[25-1:1‬‬

‫ﺪوﻧﻮا ٔاﻗﺎﺻﻴﺺ ا ُٔﻻﻣﻮر اﻟﱵ ﳓﻦ ﲟﻌﺮﻓﳤﺎ ٔاوﱃ‬ ‫‪ٔ .1‬ﻻ ّن ا َٔﻻ ﻛﱶﻳﻦ آﺛﺮوا ٔان ﻳُ ّ‬
‫‪َ .2‬ﺣﺴـامب ٔادّاﻩ إﻟﻴﻨﺎ ّاذلﻳﻦ ﰷﻧﻮا ﺷﺎﻫﺪﻳﻦ و َﺧﺪَ ﻣ ًﺎ ﻟﻠﳫﻤﺔ‪ُ ،‬ﻣﻨﺬ ا ُٔﻻوﱃ‬
‫ﻋﻦ ﱄ ِﻟ ُﻘﺮﰊ ﻣﻦ ﰷﻓ ّﳤِ ﻢ ِﲠ ّﻤ ٍﺔ‪ ،‬و ِﺣﺮﴆ ﻋﲆ ِﺣﻔﻆ ﻣﺎ ﻳ ُﺘﲆ‬ ‫‪ .3‬ﻣﺎ ّ‬
‫ﻴﺖ اتوﻓﻴﻼ‪.‬‬ ‫الك ﻋﲆ ﻧﺴﻘﻪ و ُﻛﳯﻪ‪ ،‬اي ذا ّ‬
‫اﻟﺼ ِ‬ ‫‪ٔ .4‬ان ٔاﻛﻮن كل ﰷﺗﺒﺎ ُ ًّ‬
‫‪ .5‬ﰾ ﺗﻌﲅ ﺣﻘﻴﻘﺔ ٔاﻗﺎوﻳﻞ ﺻﺪّ ﻗﳤﺎ‪ ،‬ﻓ ُﻜﻨﺖ ﲠﺎ ﻋﲆ اﻟﻄﺮﻳﻘﺔ اﳌ ُﺜﲆ‪[58-6 .......] .‬‬
‫ﺗﴫﻣﺖ ٔا ّاي ُم ﻣﻨﺎ ِﺑ ِﻪ ﰲ اﳋﺪﻣﺔ‪ٕ ،‬اﱃ ﺑﻴﺘﻪ ا ْﻧﻜﻔﻰ‪.‬‬
‫‪ .59‬وﳌ ّﺎ َّ‬

‫‪] .6‬ﰲ ﻫﺬا اﳌﻘﺎل‪ ،‬وﺿﻌﻨﺎ ﻫﺬﻩ اﳌﻘﺪﻣﺔ ﰲ ﻣﲀﳖﺎ ا ٔﻻﺻﻴﻞ إذ ﰲ ﻧﴩ ﻛﺘﺎب "أانﺟﻴﻞ ﻋﺒﺪﻳﺸﻮع اﳌُﺴ ّﺠﻌﺔ"‪ ،‬ﻧ ُﻘﻠﺖ اﱃ اﳊﺎﺷـﻴﺔ )اﻧﻈﺮ اﻟﺸﺎرﺣﺔ ‪ ،1‬ج‪ ،1‬ص ‪[.(113‬‬
‫‪6‬‬
 ‫‪ .60‬وﻣﻦ ﺑﻌﺪ ﺗكل ا ٔﻻ ّايم إذ ﻣﴣ‪،‬‬
‫‪َ .61‬ﺣ ِﺒﻠﺖ أﻟﻴﺸـ َﺒ ُﻊ زوﺟ ُﺘﻪ ﺑﻔﱴ‪،‬‬
‫ﴎت ﰲ ﻧﻔﺴﻬﺎ ﲬﺴﺔ ُﺷﻬﻮ ٍر ِﻛامت ًان ٔا ْﺧﻔﻰ‪.‬‬ ‫‪ .62‬و ٔا ّ‬
‫‪ .63‬وﰷﻧﺖ ﺗ ُﻘﻮل ِﻟ َﻤﻦ وﻋﻰ‪:‬‬
‫ابﻟﺮﲪﺔ واﻟﻨُّﻌﻤﻰ‪،‬‬ ‫رﰊ ٔا ّايم ﻟ َ َﺤ َﻈﲏ ّ‬
‫‪ .64‬ﻫﺬا ﻣﺎ ﺻﻨﻊ ﰊ ّ‬
‫‪ِ .65‬ﻟ ُﲒﻳﻞ ﻋﺎري ﻣﻦ ﺑﲔ اﻟْ َﻮرى‪] { .‬ج‪ ،1‬ص ‪[117-113‬‬
‫܀܀܀܀܀‬
‫} ﺗﺮﲨﺔ إﳒﻴﻞ اﶆﻴﺲ ﻣﻦ ٔاﺳـﺒﻮع ﻣﻨﺘﺼﻒ اﻟﺼﻮم ]ﻳﻮﺣﻨﺎ اﻟﺮﺳﻮل ‪[13-7:1‬‬
‫‪7‬‬
‫اﻟﻮﻗﺖ‪ ،‬وﻣﺎ ﻓﻴﻪ َﺣﺪَ ث‪،‬‬ ‫‪َ .1‬و ِﻣﻦ ﺑﻌ ِﺪ ذكل ِ‬
‫‪ .2‬ﰷن اﳌ ُﺨﻠّﺺ ﻳ َﱰ ّد ُد ﰲ اﳉﻠﻴﻞ‪ ،‬و ِﺑﻪ َﻣ َﻜﺚ‪،‬‬
‫‪ٔ .3‬ﻻﻧ ّﻪ ﻣﺎ ﰷن ﻳُ ْﺆﺛﺮ ّاﻟﱰ ُّد َد ﰲ ُﳞﻮذا‪ ،‬ذات اﳊ َﻨَﺚ‪[13-4 .......] .‬‬
‫‪ .14‬ﻗﺎل ﻟَﻬُﻢ اﳌ ُﺨﻠ ّ ُﺺ إذ ﻧ َ َﻔﺚ‪:‬‬
‫ﺣﱴ اﻻٓن ﱂ ﻳﺒﻠُﻎ وﻗﱵ اﳌ ُ ِﺤﺚ‪.‬‬ ‫‪ٕ .15‬اﻧ ّﻪ ّ‬
‫ﰻ ﺣﲔٍ ُﻣ َﻌﺪٌّ ابﳊُﻀﻮر واﳊَﺪَ ث‪[30-17 .......] .‬‬ ‫‪ .16‬ﻓﺎٔ ّﻣﺎ وﻗ ُﺘﲂ ٔا ُﻧﱲ‪ ،‬ﻓﻔﻲ ُ ّ‬
‫ﷲ ﺑُ ِﻌﺚ‪.‬‬‫‪ٔ .31‬ﻻ ّن ﻗﻮﻣ ًﺎ ﻣﳯُﻢ ﰷﻧﻮا ﻳ ُﻘﻮﻟﻮن ٕاﻧ ّﻪ ﺻﺎ ِﻟ ٌﺢ‪َ ،‬و ِﻣﻦ ِ‬
‫‪ .32‬وا ٓ َﺧﺮون ﰷﻧﻮا ﻳ َ ُﻘﻮﻟﻮن ﻻ‪ ،‬ﺑ َ ْﻞ ﻗﺪ َﻋ َﺒﺚ‪،‬‬
‫‪ .33‬و ُﻫﻮ ﻳ َ ِﻀ ُّﻞ ا ُٔﻻ ّﻣ َﺔ ﲟﺎ َﺧ ِﺒﺚ‪.‬‬
‫‪ .34‬وﻣﺎ ِﻣﻦ ٔا َﺣ ٍﺪ ﰷن ﻳﺘﳫّ ُﻢ ﻋﻠﻴﻪ ﻇﺎ ِﻫﺮ ًا‪ ،‬ﻣﻦ َﺷـ ٍ‬
‫ﻴﺦ َو َﺣﺪَ ث‪،‬‬
‫اﳋﻮف ﻣﻦ اﻟﳱُﻮد واﻟ َﻌ َﻴﺚ‪] { 8.‬ج‪ ،1‬ص ‪[282-280‬‬ ‫‪ِ .35‬ﺑ َﺴﺒَ ِﺐ ِ‬
‫܀܀܀܀܀‬
‫} ﺗﺮﲨﺔ إﳒﻴﻞ ذﻛﺮان ﻣﺎر ﻛﻴﻮرﻛﻴﺲ اﻟﺸﺎﻫﺪ ]ﻣﱴ اﻟﺮﺳﻮل ‪[30-19:27 ،27-16:24 ،42-10:34‬‬
‫‪ .1‬وﻗﺎل اﳌ ُ َﺨﻠ ّ ُﺺ ﻟﺘﻼﻣﻴﺬﻩ و ّاﻟﺮﻓﺎق‪:‬‬
‫اﻟﺼ َﻠﺢ واﻟ ِﻮﻓﺎق‪،‬‬ ‫ﻴﺖ ُٔﻻو ِﻗ َﻊ ﰲ ا ٔﻻرض ُّ‬ ‫‪ .2‬ﻻ ﺗَ ُﻈﻨّﻮا ٔا ّﱐ ٔاان ٔاﺗَ ُ‬
‫ﺮب واﻟﺸّ ﻘﺎق‪.‬‬ ‫اﻟﺴﻼم ﺑﻞ اﳊَ َ‬ ‫‪ .3‬ﱂ ا ٓ ِت ُٔﻻو ِﻗ َﻊ ّ‬
‫اﳌﺆ ِﻣﻦ‪ُ ،‬ﳜﺎ ِﻟ ُﻒ ﻋﲆ ٔاﺑﻴﻪ ذي اﻟ ِﻨّﻔﺎق‪.‬‬ ‫ﻴﺖ ٔﻻﺟ َﻌﻞ َّاﻟﺮ ُﺟ َﻞ ْ‬ ‫‪ .4‬ﻓﺎ ّٕﱐ ٔاﺗَ ُ‬
‫‪ .5‬و ٔااب ِﻋﺪُ ﺑﲔ ا ِﻻﺑﻨَ ِﺔ اﳌﺆ ِﻣﻨَ ِﺔ و ُٔا ِّﻣﻬﺎ اﻟﲀ ِﻓ َﺮة‪ ،‬واﻟ َﻜﻨ َّ ِﺔ و َﺣﲈﲥَ ﺎ ابﻟ ِﻔﺮاق‪.‬‬
‫‪ .6‬و ٔاﻋﺪا ُء َّاﻟﺮ ُﺟﻞِ اﳌﺆ ِﻣ ِﻦ‪ ،‬ا ٓ ُل ﺑ َﻴ ِﺘﻪ اﻟ ُﻔ ّﺴﺎق‪[19-7 .......] 9.‬‬

‫‪" .‬رﻛﺐ اﳌﱰﰖ ﻗﺎﻓﻴﺔ ﺻﻌﺒﺔ‪ ،‬إذ ُﳚﻤﻊ اﻟﲁُّ ا ّٔن اﻟﺜ َّﺎء ﻣﻦ اﻟﻘﻮاﰲ اﳊﺮون اﻟًّﱵ ﻳﺘﺠﻨَّﳢﺎ اﻟﺸُّ ﻌﺮاء‪ ،‬ﻓﻼ ﳒﺪ ﰲ دواوﻳﻦ ﲿﻮﳍﻢ ٕا ّﻻ ﺷﺬرات‪ ،‬أو ﻻ ﳒﺪ‪ .‬ﻓﻔﻲ دﻳﻮان ّ‬
‫‪7‬‬
‫اﳌﺘﻨﱯ ﻻ ﻧﻘﻊ ﻋﲆ ﻗﺼﻴﺪة‬
‫واﺣﺪة ﲠﺬﻩ اﻟﻘﺎﻓﻴﺔ‪ .‬وﻋﻨﺪ أﰊ ﲤ ّﺎم ﻗﺼﻴﺪاتن‪ :‬ا ٔﻻوﱃ ‪ ،37‬واﻟﺜﺎﻧﻴﺔ ‪ 28‬ﺑﻴﺘ ًﺎ‪ .‬وﱂ أﺟﺪ ﰲ اﻟﻘﺮآن ﺳﻮى ﲭﻌﺔ واﺣﺪة ﰲ ﺳﻮرة اﻟﻘﺎرﻋﺔ ‪11\101‬؛ ﻣﻦ ﻫﻨﺎ ﻗﺼﺪﻩ ٕاﱃ ﻧﻮع ﻣﻦ اﻻٕﲺﺎز‪] ".‬اﻟﺸﺎرﺣﺔ‬
‫‪ ،67‬ج ‪ ،1‬ص ‪[280‬‬
‫‪] .8‬اخملﻄﻮﻃﺎت[ "ب ش ف‪ :‬اﻟﻌﺒﺚ‬
‫اﻟﴩ ادلَّ اﰂ اﻟﺸَّ ﺪﻳﺪ‪) .‬اﻧﻈﺮ اﻟﻔﲑوزأابدي(‪".‬‬
‫ﻻ أﻇﻨُّﻪ – رﰬ ﺗﺸﺎﺑﻪ اخملﻄﻮﻃﺎت – ﻗﺪ اﺳـﺘﻌﻤﻞ ﻓﻌﻞ ﻋﺒﺚ ّﻣﺮﺗﲔ‪ .‬ﻓﺎٕﻣﺎ أن ﺗﻜﻮن "اﻟﻌﻴﺚ" )ابﻟﻴﺎء( ﲟﻌﲎ اﻻٕﻓﺴﺎد أو "اﻟﻨَّﻐﺚ" ﲟﻌﲎ ّ ّ‬
‫]اﻟﺸﺎرﺣﺔ ‪ ،84‬ج‪ ،1‬ص ‪.[282‬‬
‫‪7‬‬
 ‫ﺟﺮ ُﻩ ّاذلي ﻓﺎق‪.‬‬ ‫ﻮل ُﻟﲂ ٕاﻧ َّ ُﻪ ﻻ ﻳ َﻀﻴ ُﻊ َٔا ُ‬ ‫‪ .20‬اﳊ َ َّﻖ ٔاﻗُ ُ‬
‫اﻟﻄﻼق‪،‬‬ ‫ﺷﺎء ٔان ﻳ َﺘ َﺒﻌﲏ‪ ،‬ﻓَﻠْ َﻴﻜ ُﻔﺮ ِﺑﻨَ ِﻔﺴﻪ وﻳ ُﻮﱄ ادلُّ ﻧﻴﺎ َّ‬ ‫‪ .21‬ﻣﻦ َ‬
‫‪َ .22‬وﻟْ َﻴﺎٔ ُﺧﺬ َﺻﻠﻴ َﺒ ُﻪ‪َ ،‬وﻟ َﻴ ُﻜﻦ ﻣﻦ اﻗﺘﻔﺎ ِء ٔاﺛ ِﺮي ﻋﲆ ِﻟ َﺤﺎق‪.‬‬
‫ﻧﻔﺴ ُﻪ‪ ،‬ﻓﻘﺪ ٔااب َدﻫﺎ وٕاﱃ اﻟﻬَﻼك اﻧ ْﺴﺎق‪.‬‬ ‫‪ .23‬ا ّٕن َﻣﻦ ٔا َﺣ َّﺐ ٔان ُﳛ َﲖ َ‬
‫ﻧﻌﲓ ابق‪[38-25 .......] .‬‬ ‫ﻧﻔﺴ ُﻪ ﻣﻦ ٔاﺟﲇ‪َ ،‬ﺳـ َﻴﺠِ ﺪُ ﻫﺎ ﰲ ٍ‬ ‫‪َ .24‬وﻣﻦ ٔاﻫكل َ‬
‫ٕﻧﺴﺎن ﻳ َ ُﱰكُ ﺑُﻴﻮات‪ٔ ،‬او إﺧﻮ ًة‪ٔ ،‬او ٔا َﺧﻮ ٍات اب ِﻻﺗ ّﻔﺎق‪،‬‬ ‫وﰻ ا ٍ‬ ‫‪ُّ ُ .39‬‬
‫ذات إﺷﻔﺎق‪،‬‬ ‫‪ٔ .40‬او ٔا ًاب‪ٔ ،‬او ُٔاﻣ ًﺎ َ‬
‫‪ٔ .41‬او زو َﺟ ًﺔ‪ٔ ،‬او ٔاوﻻ ًدا َذوي ٕارﻓﺎق‪،‬‬
‫‪ٔ .42‬او ِﺿ َﻴﺎﻋ ًﺎ ﻣﻦ ٔاﺟﻞِ اﲰﻲ‪ ،‬وﻳﻮ َم اﻟﺘَّﻼق‪،‬‬
‫‪ .43‬ﻓَﻴﻘ َﺒ ُﻞ ﻋﻦ اﻟﻮا ِﺣ ِﺪ ِﻣﺌَ ًﺔ ﺑﻼ اﻋ ِﺘﻴﺎق‪،‬‬
‫‪َ .44‬وﻳَ ِﺮ ُث ﺣﻴﺎ َة ا ٔﻻﺑ ِﺪ ابﻻﺳـ ِﺘﻐﺮاق‪.‬‬
‫ﺼﲑون ُﻣﺘﺎٔ ّﺧﺮﻳﻦ‪ ،‬وﻣﻦ اﳌ ُﺘﺎٔ ّﺧﺮﻳﻦ ُﻣﺘﻘﺪّ ﻣﲔ ﰲ ا ِﻻﻟﺘﺤﺎق‪] { .‬ج‪ ،2‬ص ‪[405-402‬‬ ‫‪َ .45‬وﻛﺜﲑون ِﻣ َﻦ اﳌ ُﺘﻘﺪّ ﻣﲔ ﻳ َ ُ‬
‫܀܀܀܀܀‬
‫} ﺗﺮﲨﺔ إﳒﻴﻞ اا ٔﻻﺣﺪ اﳋﺎﻣﺲ ﻣﻦ ﺳﺎﺑﻮع اﻟﻘﻴﻆ ]ﻟﻮﻗﺎ اﻟﺮﺳﻮل ‪[4-1 :20 ،31-19 :16‬‬
‫‪ .1‬وﻗﺎل اﳌ ُﺨﻠ ّ ُﺺ َٔﻻﺣﺰ ِاب اﻟﳱَ ﻮ ِد‪ ،‬وﻗﺪ َذ َّم َ‬
‫اﻟﻘﺴﺎو َة َو َﻫ َﺠﺎ‪:‬‬
‫‪ .2‬ﻟﻘﺪ ﰷن َر ُﺟ ٌﻞ ذو ﺛَ َﺮو ٍة‪ٔ ،‬اﲵﻰ ابﻟْ ِﻌ ّ ِﺰ ُﻣﺘَ ّﻮ َﺟﺎ‪،‬‬
‫‪ .3‬وﰷن ﻳﻜﺘ َﴘ ا ُٔﻻرﺟﻮ َان واﳊ ِﺮ َﻳﺮ اﻟْ ُﻤﺪَ َّﲜﺎ‪،‬‬
‫‪َ .4‬و ُﻫﻮ َﲨﻴ َﻊ ٔا َّاي ِﻣ ِﻪ‪ ،‬ﰲ ّذل ٍة ﻳ َﻨ َﻌ ُﻢ ُﻣ ْﺒﳤَ َﺠﺎ‪.‬‬
‫اﲰ ُﻪ ﻟَ َﻌ َﺎز ُر‪ ،‬ﰷن ٔاﻓ َﻘ َﺮ اﻟ ِﻌﺒﺎ ِد و ٔا ْﺣ َﻮ َﺟﺎ‪،‬‬ ‫ﺴﻜﲔ ْ ُ‬ ‫‪َ .5‬و ِﻣ ٌ‬
‫ﻣﳫﻮﻣ ًﺎ ابﻟ ُﻘﺮوحِ ُﻣ َّ‬
‫ﴬ َﺟﺎ‪.‬‬ ‫ابب ذكل اﻟ َﻐ ِ ّﲏ‪ْ ،‬‬ ‫‪ .6‬وﰷن ُﻣﻠﻘًﻰ ﻋﲆ ِ‬
‫ﺘﺎت ُﻣﺘﻨﺎ ِﺛ ٍﺮ‪ ،‬ﻋﻦ ِﺧ َﻮ ِان اﻟ َﻐ ّﲏ ِﺑﺸَ ًﻮق ﺗﺎَٔ َّﺟ َﺠﺎ‪،‬‬ ‫‪ .7‬وﰷن ﻳَ َّﳣﲎ ٔان ﳝ َٔﻼ ﺑ َﻄﻨَ ُﻪ ﻣﻦ ﻓُ ٍ‬
‫‪ .8‬ﺑ َ ْﻞ و ِاﻟالك ُب‪ ،‬ﰷﻧﺖ ﺗَ ُﻌﺮو ُﻩ ُﻣﻨ َﺘ ِﻄ َﻌ ًﺔ ِﺟ َﺮا َﺣ ُﻪ اﳌ ُﻬَ َّﺒ َﺠﺎ‪[45-9 .......] .‬‬
‫‪ُ .46‬ﻛﻮﻧﻮ ٔا ﻋﲆ َﺣ َﺬ ٍر َوﻗَ ِّﺪ ُﺳﻮا اﳌ ُﺤ َﺘ ِﻠ َﺠﺎ‪.‬‬
‫ﺪر َﺟﺎ‪،‬‬ ‫‪ .47‬إن َٔا ْذﻧ َ َﺐ ٔا ُﺧﻮك‪ ،‬ﻓَ ْﺎز ُﺟﺮ ُﻩ ُﻣﺴـ َﺘ ِ‬
‫انب‪ ،‬ﻓَ ْﺎﺻ َﻔ ْﺢ َﻋﻨﻪ‪ ،‬و ُﻛﻦ ِﻟ َﺴﺒﻴﻞِ اﳌ َ ِ‬
‫ﲀر ِم ُﻣﻨﳤَ ِ َﺠﺎ‪.‬‬ ‫‪ .48‬ﻓَﺎٕن ٔا َ‬
‫ٕﻟﻴﻚ َﺳـﺒ َﻊ َﻣ ّﺮ ٍات ﰲ اﻟﻴﻮ ِم َو َﻫ َﺮ َﺟﺎ‪،‬‬ ‫ﺳﺎء ا َ‬ ‫‪ .49‬وٕان ٔا َ‬
‫ٕﻟﻴﻚ ﻗﺎﺋ ًﻼ ٔاانَ اتﺋِ ٌﺐ‪ ،‬ﻓَﺎ ْﻏ ِﻔ ْﺮ هل ﻟَﻬَ َﺠﺎ‪] { .‬ج‪ ،2‬ص ‪[508-505‬‬ ‫‪َ .50‬و َﺳـﺒ َﻊ ّﻣﺮ ٍات ﻳَ ِﺮﺟ ُﻊ ا َ‬

‫ﻮابوي اﳌﺘﺒ ّﺤﺮ ﰲ ﻋﻠﻮم اﻟﻜﺘﺎب واﻟﻌﻘﻴﺪة‪ ،‬ﻓﺎﺗﻪ اﻻٕﳒﻴﻞ ﻋﲆ ﺣﻘﻴﻘﺔ ﻣﺎ ﻓﻬﻤﻪ اﻻٓابء ّاذلﻳﻦ ﺳـﺒﻘﻮﻩ‪ .....‬ﻓﺎﳌﺴﲅ ﰲ اﻟﻌﴫ اﻟﻌ ّﺒﺎﳼ َّاﻟﺮاﺑﻊ‪ ،‬ﻻ ﻳﻔﻘﻪ أن ﺗﻜﻮن اﳊﺮب اﻟّﱵ‬ ‫اﻟﺼ ّ‬‫‪ ..." .9‬وﻻ ﻳﻌﻘﻞ ا ّٔن ّ‬
‫اﻟﴩك وﺳـﻴﻔًﺎ‬ ‫أﰏ ﲠﺎ اﳌﺴـﻴﺢ هجﺎد ًا ﺿ ّﺪ ا ّذلات‪ ،‬أو أن ﻳﻜﻮن ﻳﺴﻮع ﺳﺒﺐ ﺷﻘﺎق ﺑﺪاﻋﻲ ا ِﻻﺧﺘﻴﺎر اذلي ﻳﻔﺮﺿﻪ ﻋﲆ اﻻٕﻧﺴﺎن‪ .‬ﻳﻔﻬﻢ اﳌﺴﲅ – ﲟﻨﻄﻖ اﻟﻘﺮآن – ا ّٔن ﶊّﺪً ا ﺟﺎء ﺣﺮاب ﻋﲆ ّ‬
‫اﻟﻔﺴﺎق"‪ .‬أي ا ّٕن‬‫ﺳﻠّﻄﻪ ﷲ ﻋﲆ أﻋﻨﺎق اﻟﲀﻓﺮﻳﻦ‪ .‬وﻳﺪرك ا ّٔن اﳉﻬﺎد ﻳﻜﻮن ابﻟ ّﺴـﻴﻒ‪ ،‬وا ّٔن ا ٔﻻﻣﺮ ابﳌﻌﺮوف واﻟﳯّ ـﻲ ﻋﻦ اﳌﻨﻜﺮ ﻳُﻠﺰم اﳌﺴﲅ "أن ﳜﺎﻟﻒ ﻋﲆ أﺑﻴﻪ اﳌﻨﺎﻓﻖ و ٔا ّﻣﻪ اﻟﲀﻓﺮة وأﻫهل ّ‬
‫اﳌﺴﲅ ﻳﺰﲺﻪ ُّﻧﺺ اﻻٕﳒﻴﻞ ﻛﲈ ورد ﰲ ّﻣﱴ ‪ ،35-34 :10‬وﻳﻘﺒﻞ ﺑﱰﲨﺔ ُاﻟﺼﻮابوي ﰲ اﻟﺸّ ﲁ اذلي أﺧﺮﺟﻪ أﻋﻼﻩ‪.‬‬
‫ﲣﲑ ﻫﺬﻩ ا ٔﻻﻟﻔﺎظ‪ ،‬وأﻗﺎم ﻫﺬﻩ اﳌﻘﺎﺑﻼت‪ ،‬وﻗﺎرن ﺑﲔ اﻻٕﳝﺎن واﻟﻨّﻔﺎق واﻟﻜﻔﺮ واﻟﻔﺴﻖ؛ ﻻ ﺑﺪّ ٔاﻧ ّﻪ ﻓﻜّﺮ ﲟﺎ‬ ‫ﻮابوي ﱂ ﻳﻔﻜّﺮ ﺑ ّﲂ ﻫﺬا ﻋﻨﺪﻣﺎ ﻧﻘﻞ ﻛﺘﺎﺑﻪ‪ ،‬ﳒﻴﺐ ﺑﺎٔ ّن ﻣﻦ ّ‬ ‫اﻟﺼ ّ‬‫وﻋﲆ ﻣﻦ ﻳﻌﱰض ﺑﺎٔ ّن ّ‬
‫ﻣﺴﻜﻮﱐ ﻣﺎ‪] ".‬اﳌﻘﺪّ ﻣﺔ‪ ،‬ج‪ ،1‬ص ‪.[81-80‬‬
‫ّ‬ ‫ٍ‬
‫ﰷن ﻳﺘﻨﺨّﻞ وﻳﻨﺘﻘﻲ ﻣﻦ أﻟﻔﺎظ‪ ،‬ﻗﺎﺻﺪً ا دون ا ّٔي رﻳﺐ إﱃ ﻫﺪف‬
‫‪8‬‬
 ‫܀܀܀܀܀‬
‫} ﺗﺮﲨﺔ إﳒﻴﻞ ا ٔﻻﺣﺪ اﻟﺜﺎﱐ ﻣﻦ ﺳﺎﺑﻮع ﻣﺎر ٕاﻳﻠﻴﺎ ]ﻣﱴ اﻟﺮﺳﻮل ‪[23-1 :13‬‬
‫ﻣﺎن ّاذلي ﻓﻴﻪ اﻧﳤَ ـﻰ اﻟﻨّﺎ ُﻣ ُﻮس اﻟ َﻌ ِﺘﻴﻖ‪،‬‬ ‫‪َ .1‬وﰲ َذكل ّاﻟﺰ ِ‬
‫‪َ .2‬ﺧ َﺮ َج اﳌ ُﺨﻠ ّ ُﺺ ِﻣ َﻦ َّاﻟﺮﺑْﻊ ِ‪ ،‬ﻓَ َﺠﻠَﺲ ﻋﲆ َﺳـ ِﻴﻒ اﻟ َﺒ ْﺤ ِﺮ‪َ ،‬واﳌ َ ُٔﻼ ِﺑ ِﻪ َﺣ ِﺪﻳﻖ‬
‫ﰻ ﻓَ ِﺮﻳﻖ‪،‬‬ ‫‪َ .3‬وﰷن ا ْﺟﳣ َﻊ ﻋﻠﻴﻪ ُﲨﻮ ٌع َﻛﺜﲑ ٌة‪ِ ،‬ﻣ ْﻦ ُ ِ ّ‬
‫اﻟﺴ ِﻔﲔِ ﺑﻪ َﺣ ِﻘﻴﻖ‪.‬‬ ‫ﻠﻮس ﰲ َّ‬ ‫اﻟﺼ ُﻌﻮ ُد واﳉُ ُ‬ ‫‪َ .4‬ﺣ ّﱴ ﰷن ُّ‬
‫وﰻ اﳉ َﻤﻊ ِ ﰷﻧ ُﻮا ﻋﲆ ﺷﺎ ِﻃ ِﺊ اﻟ َﺒﺤ ِﺮ ُوﻗُﻮﻓ ًﺎ‪َ ،‬و ُﻫ َﻮ ﻟ ُﻬﻢ ﰲ ﺗ َﺸ ِﻮﻳﻖ‪.‬‬ ‫‪ُّ ُ .5‬‬
‫ﻘﻮل ﻓامي ﻳﺎٔ ِﰐ ِﻣ َﻦ اﻟﺘَّﺤﻘﻴﻖ‪:‬‬ ‫ﻟﻐﺎز ﻛﺜﲑ ًا‪ ،‬وﻳ َ ُ‬ ‫‪ .6‬وﰷن ﻳُ ِﳫّ ُﻤﻬُﻢ اب ٔﻻ ِ‬
‫‪ .7‬ﻟَ َﻘﺪ َﺧ َﺮ َج ز ِار ٌع ِﻟ َﲒ َر َع اﳌ َﺤ ُﻘﻮق‪.‬‬
‫‪ .8‬ﻓَﻠَ ّﻤﺎ ٔان ﺑ َ َﺬ َر ِﺑ ْﺬ َر ُﻩ ِابﻟﺘَّﺤ ِﻠﻴﻖ‪[45-9 .......] ،‬‬
‫ﻔﺎرﻳﻖ‪:‬‬ ‫‪ .46‬ﻓَﺎ َﲰ ُﻌﻮا اﻻٓ َن َﻣﺜ َ َﻞ َّاﻟﺰا ِرعِ ذي اﻟﺘَّ ِ‬
‫ﻴﺎن َو ِﺛﻴﻖ‪،‬‬ ‫ﻮت‪َ ،‬وﻟ َ ْﻢ ﻳ َ َﺘ َﺤﻘَّ ْﻖ ﻓَ ْﻬ َﻤﻬﺎ ِﺑﺒَ ٍ‬ ‫ﰻ َﻣﻦ َ ِﲰ َﻊ َ ِﳇ َﻤ َﺔ اﳌ َﻠ ُﻜ ِ‬ ‫‪ُّ ُ .47‬‬
‫ﺨﻄ ُﻒ اﻟﳫﻤ َﺔ اﳌ َﺒﺬور َة ﰲ ﻗﻠ ِﺒ ِﻪ اﻟ َﻐ ِﺮﻳﻖ‪.‬‬ ‫اﻟﴩ ُﻳﺮ‪ ،‬ﻓَ َﻴ ِ‬ ‫‪ .48‬ﻳﺎٔﰐ ِ ّ ّ ِ‬
‫ﴪوق‪.‬‬ ‫‪ .49‬ﻫﺬا ُﻫﻮ ّاذلي ﺑ َ َﺬ َر ﻋﲆ َﻣ َﻤ ّ ِﺮ َّ‬
‫اﻟﺴﺎ ِﺑ َ ِةل‪ ،‬ﻓَﻬُ َﻮ َﻣ ُ‬
‫ﻄﺮوق‪،‬‬ ‫‪ .50‬ﻓﺎَٔ َّﻣﺎ اﳌ َ ُﺒﺬ ُور ﻋﲆ َﲲ ٍﺮ َﻣ ُ‬
‫ﻮق َو ِﻣﻴﻖ‪،‬‬ ‫ﻠﳫ َﻤ ِﺔ‪ِ ،‬ﺑﺸَ ٍ‬ ‫اﻟﺴﺎ ِﻣ ُﻊ ِﻟ َ ِ‬ ‫‪ .51‬ﻓَﻬُ َﻮ َّ‬
‫‪ .52‬ﻓَ َﻴﻘ َﺒﻠُﻬﺎ ِﻣﻦ ﺳﺎ َﻋ ِﺘ ِﻪ‪ِ ،‬ﺑ ُﴪ ٍور إﻟﻴ ِﻪ ﻓَ َﺮﺣ ًﺎ ﻳ َ ُﺴﻮق‪.‬‬
‫ﺎت ﻟﻬﺎ ﻓﻴ ِﻪ َوﻻ َٔاﺻ َﻞ َﻋ ِﺮﻳﻖ‪،‬‬ ‫‪َ .53‬وﻻ ﺛَ َﺒ َ‬
‫ﻗﺖ ِﺧ ّ ِﺮﻳﻖ‪،‬‬ ‫اﺑﻦ َو ٍ‬ ‫‪ .54‬وﻟَ ِﻜﻨ َّ ُﻪ ُ‬
‫اﻟﻀﻴﻖ‪.‬‬ ‫ﻋﺎﺟ ًﻼ ِﻟﻠﻀَّ ِ‬
‫ﻨﻚ َو ِّ‬ ‫ﻮن ِ‬ ‫اﺿﻄﻬﺎ ٌد ِﻣﻦ ٔاﺟﻞِ اﻟﳫ َﻤ ِﺔ‪ ،‬ﰷن اﳌ َ ْﻔ ُﺘ ُ‬ ‫‪ .55‬وٕاذا َﻣﺎ َﺣﺪَ َث ِ‬
‫‪ .56‬ﻓﺎٔ ّﻣﺎ ّاذلي ﺑُ ِﺬ َر ﺑﲔ ٔا ْﺷﻮ ٍاك‪ُ ،‬ﻫﻮ ﲠﺎ َﻣ ْﺮ ُﺷﻮق‪،‬‬
‫اﻟﳫ َﻤ َﺔ إذ ﻳُ ِﻔﻴﻖ‪،‬‬ ‫‪ .57‬ﻓَﻬُﻮ ّاذلي ﻳ َﺴ َﻤ ُﻊ َ ِ‬
‫ﻘﺎن اﻟ ِﳫ َﻤ َﺔ ابﻟﺘَّﻀْ ِﻴﻴﻖ‪،‬‬ ‫‪َ .58‬و َ ُّﱒ ادلُّ ﻧﻴﺎ َو َﻫ َﻮى اﻟ ِﻐ َﲎ‪ْ َ ،‬ﳜ ُﻨ ِ‬
‫‪ .59‬ﻓﺎٕذا ﺛَ َﻤ ُﺮ َﻫﺎ َﻣ ْﻤ ُﺤﻮق‪.‬‬
‫ﰷن اﳌ َﺮ ُﻣﻮق‪،‬‬ ‫اﻟﺼﺎ ِﻟ َﺤ ِﺔ‪َ ،‬و َ‬ ‫رض َّ‬ ‫‪ٔ .60‬ا َّﻣﺎ ّاذلي َز َر َع ﰲ ا َٔﻻ ِ‬
‫‪ .61‬ﻓَﻬُﻮ ّاذلي ﻳ َﺴ َﻤ ُﻊ َ ِﳇ َﻤﱵ ا ْﺳـ ِﺘ َﻤﺎ َع َﺻ ِﺪﻳﻖ‪،‬‬
‫‪ .62‬ﻓَﻴَ ْﻔ َﻘ ُﻪ‪ ،‬ﻓَ ُﻴﺜْ ِﻤ ُﺮ َﺻﺎ ِﻟﺤ ًﺎ ﻓَﻴَ ُﻔﻮق‪،‬‬
‫اﻟﻄ ِﻠﻴﻖ‪:‬‬ ‫اﻟﺼﻼحِ َواﻟ َﻔﻼحِ َّ‬ ‫‪َ .63‬وﻳُ َﺮِﻳ ّ ُﻊ ﰲ َّ‬
‫ﻌﺾ ﺛَﻼ ِﺛ َﲔ ِﻣ ْﻦ ِﺛ َﻤﺎ ٍر ِابﻟْ َﻔﻀْ ﻞِ ﺗَ ِﻠﻴﻖ‪] { .‬ج‪ ،2‬ص ‪[523-519‬‬ ‫ﻌﺾ ِﺳـ ِﺘّ َﲔ‪ ،‬وﺑ َ ٌ‬ ‫‪ .64‬ﺑ َ ْﻌ ٌﺾ َﻣﺎﻳ َ ًﺔ‪ ،‬وﺑ َ ٌ‬
‫܀܀܀܀܀‬

‫‪9‬‬
‫} ﺗﺮﲨﺔ إﳒﻴﻞ ا ٔﻻﺣﺪ اﻟﺮاﺑﻊ ﻣﻦ ﻗﺪّ اس اﻟﺒﻴﻌﺔ ] ّﻣﱴ اﻟﺮﺳﻮل ‪46-22:41‬؛ ‪12-23:1‬؛ ‪[23‬‬
‫ﻌﲔ َو ٔاﻫ َﻞ ا ِﻻ ْﻋ ِ َﱱال‪،‬‬ ‫ﺣﺒﺎر ُﻣﺠ َﺘ ِﻤ َ‬ ‫ﰷن ا ٔﻻ ُ‬ ‫‪ .1‬وٕا َذا َ‬
‫‪َ .2‬ﺳﺎَٔﻟَﻬُﻢ اﳌ ُ َﺨ ِﻠ ّ ُﺺ ﻓَ َﻘﺎ َل‪:‬‬
‫اﺑﻦ َﻣ ْﻦ ُﻫﻮ ِ َﲝ ِﻘﻴ َﻘ ِﺔ اﳊَﺎل؟‬ ‫‪ .3‬ﻣﺎ ﻗَﻮﻟُ ُﲂ ﰲ اﳌ َ ِﺴـﻴ ِﺢ‪ُ ،‬‬
‫اﺑﻦ َد َاو َد‪ ،‬ﻋَ َﲆ ﻣﺎ ﺗَ َﻄﺎﺑ َ َﻘﺖ ِﻓﻴﻪ ا َٔﻻ َﻗﻮال‪.‬‬ ‫ﻗﺎﻟﻮا ُ‬
‫‪ُ .4‬‬
‫ﻮت اﻟﺘ َّ ْﺴﺎٓل‪:‬‬ ‫‪ .5‬ﻗَﺎل ﻟ َﻬُﻢ َوﻗَﺪ َٔاﻋَﺪَّ ِﻣ َﻦ اﻟْ ّﻼ ُﻫ ِ‬
‫‪ .6‬ﻓَ َﻜ َﻴﻒ َدﻋَﺎ ُﻩ َد ُاو ُد ِاب ُّﻟﺮوحِ َر ًّاب‪ِ ،‬ﺑ َﻼ ا ْٕﺷ َﲀل؟‬
‫‪ .7‬ﻓﺎ َّن ِﰲ َﻣﺎ َ ُهل ِﻣ ْﻦ َﻣ َﻘﺎل‪:‬‬
‫]ܐ ܹ ܼܿ ܵ ܵ ܐ ܵ ܝ܆ ٔاي‪ ،‬ﻗَﺎ َل َّاﻟﺮ ُّب ِﻟ ِﺴـ ِ ّﻴ ِﺪي[‬ ‫ﺮﰊ‪ِ :‬ا ْﺟ ِﻠﺲ َﻋ ْﻦ ﻳ َﻤﻴﲏ ِﰲ ٔاﻋﲆ اﳌ َ َﺤﺎ ّل‪،‬‬ ‫ِٕ‬
‫‪ .8‬ﻗَﺎل َّاﻟﺮ ُّب ِﻟ ِ ّ‬
‫ﻴﻚ‪ ،‬ﺻﺎ ِﻏ َﺮ ًة اب ٕﻻ ْذﻻل‪.‬‬ ‫ﻋﺪاءكَ َﲢ َﺖ ﻗَﺪَ َﻣ َ‬ ‫ﺣﱴ ٔاﺟ َﻌ َﻞ ٔا َ‬ ‫‪َّ .9‬‬
‫‪ .10‬ﻓﺎٕذا َﰷن َد ُاو ُد ﻳ َﺪْ ُﻋﻮ ُﻩ َر ًّاب ِابﻻﺳـ ِﺘ ْﻘﻼل‪،‬‬
‫‪ .11‬ﻓ ِﻜ َﻴﻒ ُﻫ َﻮ اﺑ ُﻨ ُﻪ اب ٕﻻﻧ ْ َﺴﺎل؟‬
‫‪ .12‬ﻓَ َ ْﲅ ﻳ َ ْﻘ ِﺪ ْر َٔا َﺣ ٌﺪ ٔان ُ ِﳚﻴ َﺒ ُﻪ ِﰲ َذا ا ِﳉﺪَ ال‪[27-13 .......] .‬‬
‫ﰟ اﻟْ َﻐﺎل‪،‬‬ ‫‪ .28‬ﻓﺎَٔﻧْ ُﱲ ﻻ ُ ِﲢﺒُّﻮا ٔان ﺗُﺪْ َﻋﻮا ِﺑ َﻌ ِﻈﳰﻲ‪َ ،‬و ُﻫ َﻮ ا ِﻻ ْ ُ‬
‫‪َٔ .29‬ﻻ َّن َﻋﻈﳰ َ ُﲂ ُﻫﻮ َوا ِﺣ ٌﺪ ِابﻟﺘَّ ْﻔ ِﺼﻴﻞ َوا ٕﻻ َﲨﺎل‪،‬‬
‫‪ .30‬و َٔا ُﻧﱲ‪ُ ،‬ﳇّ ُﲂ إﺧﻮ ٌة ٔا ُﻧﱲ َوآل‪.‬‬
‫رض ِابﳌ َ َﺤﺎل‪،‬‬ ‫‪َ .31‬وﻻ ﺗَﺪ ُﻋﻮا ُﻟﲂ َٔا ًاب ﰲ ا ٔﻻ ِ‬
‫اﻟﺴ َﻤﺎ ِو ُّي‪َ ،‬وٕاﻟ َﻴ ِﻪ اﳌَﺎٓل‪.‬‬‫ﺑﻮﰼ َّ‬‫‪ .32‬ﻓَﻮا ِﺣ ٌﺪ ُﻫﻮ ٔا ُ ُ‬
‫‪َ .33‬وﻻ ﺗَﺪْ ُﻋﻮا ُﻣﺪَ ِﺑّ ِﺮ َﻳﻦ ﻓامي ﻳُﻘﺎل‪،‬‬
‫‪َٔ .34‬ﻻ َّن ُﻣﺪَ ِﺑّ َﺮُﰼ وا ِﺣ ٌﺪ‪َ ،‬و ُﻫﻮ اﳌ َﺴ ُـﻴﺢ‪َ ،‬ر ُّب ُﺳـﻨَّ ِﺔ ا َٔﻻﻓْﻀَ ﺎل‪[47-35 .......] .‬‬
‫‪ .48‬ﻓَ َﻤ ْﻦ َٔا َﻗﺴ َﻢ ٕا َذ ْن ِابﳌ َ ْﺬﺑ ً ِﺢ ﻓَﻨَﺎل‪،‬‬
‫‪ .49‬ﻓَ ٕﺎﻧ َّ ُﻪ ﻗَﺪ َٔا َﻗﺴ َﻢ ِﺑ ِﻪ‪َ ،‬و ِ َﲜﻤﻴﻊ ِ ﻣﺎ ﻓَﻮﻗَ ُﻪ ِﺑﻼ ا ْﻋ ِﺘ َﻼل‪،‬‬
‫ﻴﲁ وﻣﺎ اﺳـ َﺘ َﻘﺎل‪،‬‬ ‫‪َ .50‬و َﻣ ْﻦ ٔا َﻗﺴ َﻢ ِابﻟﻬَ َ ِ‬
‫‪ .51‬ﻓَ َﻘﺪ َٔا َﻗﺴ َﻢ ِﺑ ِﻪ‪َ ،‬و ِﺑ َﻤ ْﻦ ُﻫ َﻮ ِﻓﻴﻪ َﺣﺎ ّل‪.‬‬
‫‪َ .52‬و َﻣ ْﻦ َٔا ْﻗ َﺴ َﻢ ِاب َﻟﺴﲈ ِء ﻓَﺎﺳـ َﺘ َﻄﺎل‪،‬‬
‫ﷲ‪َ ،‬و ِابﻟْ ُﻤ ْﺴـ َﺘ ِﻮي ﻋَﻠَ ْﻴ ِﻪ‪َ ،‬ر ِ ّب اﻟْ ِﻌ َّﺰ ِة َواﻟْ َﺠ َﻼل‪] { .‬ج‪ ،2‬ص ‪[569-566‬‬ ‫‪ .53‬ﻓَ َﻘﺪْ َٔا ْﻗ َﺴ َﻢ ِﺑ َﻌ ْﺮ ِش ِ‬
‫܀܀܀܀܀‬
‫ﻋﲈﻧﻮﺋﻴﻞ‬ ‫اﻟﻀﻌﻴﻒ‬
‫ﺑﻨﻌﻤﺔ اﻻٕهل‪ ،‬اﺳﻘﻒ ٔاﺑﺮﺷـﻴﺔ ﻛﻨﺪا‪ ،‬ﻛﻨﻴﺴﺔ اﳌﴩق اﻻٓﺷﻮرﻳﺔ‬
‫ﺗﻮروﻧﺘﻮ‪ 30 :‬ﺣﺰﻳﺮان ‪2016‬‬

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