In Defense of the Bible Islamic History and Civilization Editorial Board Sebastian Günther Wadad Kadi VOLUME 73 In Defense of the Bible A Critical Edition and an Introduction to al-Biqā ī’s Bible Treatise By Walid A. Saleh LEIDEN • BOSTON 2008 Cover illustration: © Partimonio Nacional, Expediente G. F. no. 2007/0394. Escorial ms. Arabes 1539, fol. 1a. This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Saleh, Walid A. In defense of the Bible : a critical edition and an introduction to al-Biqa‘i’s Bible treatise / by Walid A. Saleh. p. cm. — (Islamic history and civilization. Studies and texts, ISSN 0929-2403 ; v. 73) Includes bibliographical references and index. ISBN 978-90-04-16857-2 (hardback : alk. paper) 1. Biqa’i, Ibrahim ibn ‘Umar, 1406 or 7-1480. 2. Koran—Relation to the Bible. 3. Bible. O.T.—Influence. 4. Judaism—Relations—Islam. 5. Islam—Relations—Judaism. 6. Islam— Relations—Christianity. 7. Christianity and other religions—Islam. I. Title. II. Series. BP134.B4S35 2008 220.6088’297—dc22 2008021189 ISSN 0929-2403 ISBN 978 90 04 16857 2 Copyright 2008 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. printed in the netherlands CONTENTS Acknowledgements .................................................................... vii Introduction ............................................................................... 1 Chapter One: A Hermeneutical Biography of al-Biqā ī ........... 7 Chapter Two: The Qur ān Commentary, the Bible Controversy, and the Treatise ................................................. 21 Chapter Three: The Manuscripts of al-Aqwāl and the Plan of the Edition ................................................................. 37 Illustrations ................................................................................. 49 Arabic Edition ............................................................................ 57 General Index ............................................................................ Index of Book Titles .................................................................. Index of adīth and Āthār ........................................................ Index of Qur ān Citations ......................................................... 193 207 211 219 Bibliography ............................................................................... 221 ACKNOWLEDGEMENTS Editing this work has been a humbling experience. One is tested by every word, by every twitch in the script of the scribe, by every smudge on the page. One is also unable to avoid admitting that one knows so little. Soon one realizes that the edition being produced is another copy that will always lack the authority of the manuscripts it claims to improve upon. The edition being a copy itself generates its own mistakes. On the bright side, editing texts is an unavoidable task in our field. If one can name a thousand reasons for not editing a text (mostly face-saving), one can think of more reasons to edit a text. Facing one’s limitations is no match for making a text available to fellow scholars. I have also learned much about Mamluk educational and intellectual history. If anything I am now a committed Mamlukist. I came across this document while researching the history of tafsīr. The last four years have been spent in its company. I have accumulated a great debt of gratitude while working on this treatise, not least to the Social Sciences and Humanities Research Council of Canada (SSHRC) which has awarded me a very generous grant to work on the history of Quranic exegesis. Working with manuscripts is a very expensive endeavor, and this book and the articles that preceded it would have been impossible without the grant. I am grateful for their support. Moreover, I am grateful for my colleagues in the Department and Centre for the Study of Religion and the Department of Near and Middle Eastern Civilizations at the University of Toronto. John Marshall and Frances Garrett encouraged me to refine my scattered ideas about how to do an edition by insisting that I give a seminar on how to edit texts for the Religion Department faculty colloquium. Frances also invited me to the workshop she organized on manuscript edition in Toronto. I have also been lucky to have met wonderful colleagues in Cairo and Spain who helped me while working on the manuscripts there. I especially want to thank Professor Emad Hillal of Suez University in Egypt. He went beyond the call of duty in helping me obtain material in Cairo, and made my stay an enjoyable experience. I am grateful to him and his family for their wonderful hospitality. Lourdes Alvarez of viii acknowledgements Catholic University was always there for me when material in Spanish needed to be sorted out. I am also grateful to Professor Ramzi Baalbaki of the American University of Beirut who gave me valuable advice on the edition. Professor Natalie Zemon Davis took a special interest in my work and she kindly translated the Latin blurb on the Escorial manuscripts describing the content of the treatise. Professor Dimitri Gutas of Yale University was more than generous in his help. Professor Maria Subtelny helped with many queries. I am also thankful to Professors Suzanne Akbari, Karla Mallette and Aziz al-Azmeh who provided opportunities to present my work on al-Biqā ī. Professor Akbari was also instrumental in helping me look into the history of the Escorial Arabic collection. Professor Everett Rowson kindly informed me about the existence of some relevant material in ARCE library. Finally it was Karen Bauer who hastened my decision to study al-Biqā ī. It was her conference on Tafsīr at Princeton University that forced me to take the necessary steps to venture beyond the Nishapur school of Tafsir. My graduate student, Shuaib Ally, read the edition with me and helped me compare the texts. My students Mohammadreza Ardehali and Amar Baadj read the text with me in one of the seminars I taught. I am fortunate to teach and benefit from my students. Ardehali went over the Arabic text to check for typos and missed shaddahs. My dear friend Professor Marc Witkin of the Classics Department at Middlebury College, remains as ever my touchstone and my guardian angel, always looking after me and making sure my style is not incomprehensible. I am dedicating this book to him. There is finally a coincidence that, though inconsequential, is very dear to my heart. Al-Biqā ī, as his name makes clear, stems from the region of al-Biqā in Lebanon, or the Bekaa Valley as it is known in the news. I myself grew up there in a village some few kilometers away from his village. INTRODUCTION The treatise edited here represents a unique document in the Islamic religious tradition. Its significance lies in the fact that it represents a point of intersection for many issues: Islamic-Jewish and IslamicChristian interactions, internal Islamic polemics regarding the manner of approaching the Qur ān, the status of the Bible (both the Hebrew Bible and the Gospels) in Muslim imagination, and the history of Quranic exegesis. It is a rich and multilayered text, and we have only begun to realize its importance. The purpose of the present critical edition is to situate the text in its proper historical context, and to make it available to the scholarly community. The treatise, al-Aqwāl al-qawīmah fī ukm al-naql min al-kutub al-qadīmah, (The Just Verdict on the Permissibility of Quoting from Old Scriptures), was written by al-Biqā ī (d. 885/1480), a famous Qur ān commentator who lived in the last days of Mamluk rule in the Near East. He wrote it to defend his use of the Hebrew Bible and the Gospels in interpreting the Qur ān. An ambitious and ingenious scholar, al-Biqā ī wrote a Qur ān commentary which he claimed is original in its approach. He asserted that rhetoric had been an underused tool in interpreting the Qur ān, and was determined to rectify this aspect of the practice of Quranic exegesis. This was not in itself problematic; Tafsīr, or Quranic exegesis, is a fluid genre that has accommodated a variety of approaches to the Qur ān. However, al-Biqā ī did something unexpected and unique: he decided to quote the Hebrew Bible and the Gospels, in their official Arabic translations, when interpreting Bible-related material in the Qur ān. This represented a total break with Islamic religious and scholarly practice. Indeed, his decision was so unusual that it was bound to attract attention. His enemies—and he had many—seeing his use of the Bible as a break with the tradition, accused him of heresy, and called for the book to be burned. Eventually, one of the leading scholars of Cairo and a bitter enemy of al-Biqā ī, al-Sakhāwī (d. 902/1492), wrote a treatise espousing the traditional Islamic legal prohibition against the religious use of the Bible. Al-Biqā ī could hardly afford to let an accusation of heresy go unanswered. He had built his reputation on a solid record of zealous protection of the Sunnah, or the practice, of Muhammad. He had 2 introduction spent his life contending with others about what he considered as infringements on the law of God. Indeed, his austerity and stern outlook on legal matters are beyond doubt. Stung by the accusations that he was glorifying the Bible and debasing the Qur ān, al-Biqā ī answered his critics with the present treatise, claiming that the use of the Bible was a venerable Islamic practice. He argued that the Qur ān, Muhammad, the early generation of Muslims, and the leading scholars of every age used the Bible. The problem with al-Biqā ī’s argument is rather apparent. It is not that Muslims did not use the Bible, for they often did. However, they used it mainly in one of two ways: in a polemical context, to attack Judaism or Christianity, or apologetically, to argue that Muhammad’s coming had been foretold in the Old Scriptures. Moreover, the Sharī ah was clear about its prohibition against the reading or even handling of the scriptures of other religions. Al-Biqā ī thus was not only content to break the rule, but he also attempted to change it! To undermine the accusations of his enemies that he was innovating in religious matters—a grave accusation—al-Biqā ī solicited supporting fatwas from the leading judges and scholars of Cairo, who all obliged. They stood behind him on this issue, which is testament to al-Biqā ī’s high standing as a scholar. By the time al-Biqā ī appeared on the scene, a legion of Islamic antiJewish and anti-Christian works had already been written, and most made attacking the “corrupted” or “altered” Bible a central theme. Accumulated Muslim knowledge of the Bible was extensive. The tradition had also formalized its indifference—if not guarded hostility—to the scriptures of other religions. The Bible and the Gospels were holy, but only to the degree that they had once been uncorrupted. Opinions differed as to how much reverence Muslims should show the Bible. Some were more accommodating than others, but on the whole, one did not quote the Bible as if one were quoting the Qur ān; there was no confusion about which book was the authoritative text. The Bible never became part of the religious scripture of Muslims. The New replaced the Old completely. Al-Biqā ī was thus breaking away from scholarly conventions by quoting the Bible in a positive religious context. He wrote a commentary on the Qur ān in which he uses the Bible to explain the Qur ān. Never before had anyone used the Bible in such a manner, for this amounted to an endorsement of the Bible as Scripture. There is no avoiding the conclusion that al-Biqā ī considered the Bible to be holy enough for introduction 3 Muslims to use alongside the Qur ān. Forced by his enemies to account for his practice, he wrote a detailed polemical defense. The treatise is an apologia for a practice that is uniquely his, although he claimed that it is an old practice. In many ways, al-Biqā ī was reopening a gate that was shut very early on in Islamic religious practice. Muslims in the first century Islamicized much of the biblical lore (both Jewish and Christian), and constructed a narrative of their own that acted as the pre-Qur ān. In this regard, when Muslims needed to go back to pre-Islamic salvific history, they already had their own retelling of that past. Al-Biqā ī instead made a daring return to the old Biblical sources, and in so doing made a fascinating contrast to the usual practice. The treatise al-Aqwāl, though only preserved in four manuscripts, seems to have enjoyed a significant circulation in the Islamic world. Cairo has two copies, and North Africa had two (now housed in the Escorial). We also have proof that the treatise was available in Yemen and was read by no less an authority than al-Shawkānī (d. 1250/1834). It is very telling that al-Biqā ī’s treatise should have survived, while the treatise of al-Sakhāwī, the anti-Bible treatise written in response to alBiqā ī’s use of the Bible, is now lost. If we can draw any conclusions from this, it is that our customary understanding of how the medieval Islamic tradition approached the Bible is flawed. Muslims were able, when so inclined, to appropriate the Bible as Scripture. The Bible treatise of al-Biqā ī would have been simply a curiosity, were it not for his Qur ān commentary, which indeed uses the Bible to interpret the Qur ān. Together, the texts represent a momentous example of religious affinity between the scriptures of both religions. Al-Biqā ī shows such sympathy to the Bible, such an attentive ear to the word of an alien Scripture, that one stands incredulous before it. Never before nor after him in the annals of Islamic interaction with the Bible has there been such a keen appreciation of the Bible as Scripture. That the treatise and the commentary are from high medieval Islamic culture is also a source of marvel. This is not an appreciation of an alien Scripture sprung from humanist leanings; nor was al-Biqā ī experiencing any doubts about his faith or undergoing a conversion experience. Al-Biqā ī was a comfortably conservative Muslim scholar who was a staunch defender of things Islamic. What impelled him to use the Bible were hermeneutical needs, not religious tolerance as we understand tolerance now. Yet, perusing the Bible changed his outlook, and one can speak in this case of an openness not seen before in the Islamic religious tradition to the Bible as Scripture on its own terms. 4 introduction It is surprising that this treatise has not attracted more attention from the scholarly community. It is not unknown to modern scholars. As a matter of fact, it has a venerable history by way of introduction. The treatise was first described in a report by Ignaz Goldziher in 1876, while in Cairo. He sent it to Moritz Steinschneider, who included the report in his Polemische und Apologetische Literatur in arabischer Sprache, the standard reference work on polemical Islamic literature. Meanwhile, in 1936, a professional scribe for Dār al-Kutub tried to produce a new copy of the treatise based on the manuscript available in Cairo, only to fail in his attempt due to the confusing nature of the original. Someone in the American Research Center in Egypt was interested enough to have a photostat copy made of the same manuscript which Goldziher described; a file of these photostats is still available in the A.R.C.E. library. A partial summary as well as a partial uncritical edition of some sections were published by Mu ammad al-Khawlī in Majallat Ma had al-Makh ū āt al- Arabīyah in 1980. None of these efforts seems to have left much impression; the significance of the treatise went unnoticed. My decision to edit the treatise came after a slow realization of its importance and uniqueness. The treatise is engaging, argumentative, and deeply personal. It is also a remarkable record of the scholarly activity of a medieval scholar and his readings. In addition to its subject matter, the number of works cited is in itself a very important indicator of the cultural atmosphere in Cairo. I am in the process of writing a study of the significance of the works cited in this treatise. The treatise is also a corrective to our perfunctory historical knowledge of Muslims’ engagement with the Bible. It is nothing short of revolutionary in its argument that the Bible could be used by Muslims to interpret the Qur ān. I have already published a detailed study of the arguments of the treatise, and there is no need to repeat those arguments here. Instead, I supply in this introduction the background information needed for a deeper appreciation of the text. The treatise as it stands is sanitized and divorced from the scandal that generated it. I thus have the rather unsavory task of exhuming a scandal long forgotten. There is a certain aspect of betrayal to the reputation of such dignified scholars in unearthing all the unpleasant details of this controversy, but I suppose that al-Biqā ī would forgive this indiscretion. He was a decent enough scholar to realize that recounting the facts is the basis of any good scholarship. It is he, after all, who preserved for us all these details! introduction 5 Editing the text proved to be more challenging than I had anticipated. The presence of a large number of names and title of books meant that I had to spend a long time searching for the references. Ironically, it is al-Biqā ī’s enemy, al-Sakhāwī, who has supplied us with much of the key information needed in order to identify many of the names in the treatise. Moreover, the treatise has given me an appreciation of the complexity of the scholarly networks in the last Mamluk century above and beyond the shadow of its two towering figures: Ibn ajar al- Asqalānī (d. 852/1449) and al-Suyū ī (d. 911/1505). The last century of Mamluk rule shaped the intellectual landscape of Islamic religious tradition due to the large number of scholars active in its colleges and seminaries. Whatever the political situation was in late Mamluk dynasty—and historians have long engaged in the study of the collapse of this dynasty—the intellectual atmosphere was profoundly complex, and nothing if not vibrant. CHAPTER ONE A HERMENEUTICAL BIOGRAPHY OF AL-BIQĀ Ī Mamluk Cairo of the Ninth Hijri Century was a crowded city. So many illustrious names, so many big reputations, and so little modesty! By then, autobiographies had become exercises in self-aggrandizement, turning into heavy tomes. True, some had the obligatory opening chapter on the virtue of recounting one’s own virtues, a most pathetic exercise in piety; yet the meticulousness with which information about individual histories was gathered spoke of a distinctly bourgeois sensibility.1 We have the autobiography of al-Suyū ī already at hand.2 A more voluminous and tediously self-serving example is, however, the one penned by al-Sakhāwī, the biographer of the century and the most avid recorder of the achievements of his generation of scholars—as well as of their foibles and shortcomings. It should come as no surprise that this most avid biographer of all Islamic history should turn his attention to himself and write a masterpiece of the Islamic autobiographical genre.3 The thirst for autobiographies was also nourished in an indirect way. We encounter a proliferation of book-length biographies of famous scholars—those who were modest enough not to write full fledged autobiographies, but were famous enough to entice others to write their biographies. Students of such modest scholars were keen to memorialize their unassuming teachers. There was of course a selfserving aim to this exercise: to be the student of such illustrious figures was a glory not to pass unrecognized. Thus, al-Sakhāwī, did not neglect to write a biography of his very famous teacher Ibn ajar.4 1 See the autobiography of al-Sakhāwī, Irshād al-ghāwī bal is ād al- ālib wa-al-rāwī bi-tarjamat al-Sakhāwī, Leiden University, Cod. Or. 2366, fol. 5: al-muqaddimah: fī thanā al-mar i alā nafsihi wa-hal huwa jā iz am lā. 2 E. M. Sartain, Jalāl al-Dīn al-Suyū ī, 2 vols (Cambridge: Cambridge University Press, 1975). See also an analysis of al-Suyū ī’s autobiography in Dwight F. Reynolds, Interpreting the Self: Autobiography in the Arabic Literary Tradition (Berkeley: University of California Press, 2001), pp. 1–5, 65–67, 87–88, 202–203. 3 See note 1 above. 4 On al-Sakhāwī’s biography of Ibn ajar and Ibn ajar’s own autobiography, see Interpreting the Self, pp. 80–83, 64, 66. Al-Sakhāwī wrote independent biographies of at least five other individuals; see his al- aw al-lāmi li-ahl al-qarn al-tāsi (Cairo, 1934), v. 8:17. 8 chapter one All indications are that al-Biqā ī (d. 885/1480) was not going to disappoint, and had intended to leave us a revealing autobiography. He could hardly wait to reach a more ponderable age before penning his first short autobiography—it was written when he was at the tender age of thirty-two, rather young for a scholar. However, it turned out to be his first and last autobiography. Unfortunately, it stops short of being of any real value for what concerns us here, since it was written before any of the controversies that he came to be embroiled in.5 Al-Sakhāwī informs us that al-Biqā ī died a heartbroken and disgraced scholar, and there is truth to this uncharitable assessment. Hounded by enemies, beset by accusations, chased out of Cairo, shunned in Damascus, the man was apparently in no mood to write an autobiography later in his troubled life. There is, however, an abundance of information on him scattered in his own writing, especially in his incompletely edited history.6 This history has proved essential in disentangling the history of the Bible controversy. It should be noted here that al-Biqā ī never published a clean copy of his history, and what we have is a draft (musawwadah) of the work. The ability to read this manuscript is thus hampered by the usual problems one encounters when working on drafts: the unruly marginalia which are usually easier for the author to disentangle than for any other reader. I chiefly use the unedited parts of this history to reconstruct the controversy surrounding his use of the Bible. Fortunately for us, al-Sakhāwī was obsessed with his colleague and classmate al-Biqā ī, and there is hardly any lack of references to al-Biqā ī in al-Sakhāwī’s writings.7 Foremost among the sources about the life of al-Biqā ī is the biography written by al-Sakhāwī which spans ten pages in the printed edition.8 The vitriolic tone of this biography makes it nothing short of a voyeuristic experience for the modern reader. The animosity 5 Al-Biqā ī, Unwān al-zamān bi-tarājim al-shuyūkh wa-al-aqrān, ed. asan al- abashī (Cairo: Dār al-Kutub wa-al-Wathā iq al-Qawmīyah, 2004), v. 2:61–85. This short autobiography was written in the year 841/1437. 6 For the history, see the introduction of the editor to the partial edition of al-Biqā ī’s I hār al- a r li-asrār ahl al- a r, Mu ammad al- Awfī (al-Riyā , 1992) v. 1:11–50. See also the studies of Li Guo, “Al-Biqā ī’s Chronicle: A Fifteenth Century Learned Man’s Reflection on his Time and World,” in The Historiography of Islamic Egypt (C. 950–1800), Hugh Kennedy, ed., (Leiden, 2001), pp. 121–148; id. “Tales of a Medieval Cairene Harem: Domestic Life in al-Biqā ī’s Autobiographical Chronicle,” Mamlūk Studies Review, 9, no. 1 (2005), pp. 101–121. 7 Al-Biqā ī was aware of al-Sakhāwī’s fixation on him; see al-Biqā ī’s remark in his apologia, al-Aqwāl, Escorial ms. árabe 1539, fol. 90a. 8 See al-Sakhāwī, al- aw al-lāmi , v. 1:101–111. a hermeneutical biography of al-biq 9 between the two scholars was venomous.9 Al-Sakhāwī described al-Biqā ī as “the harbinger of outrageous behavior, of calamities, of disorder, and the holder of contradictory irreconcilable opinions.”10 One of the Mamluk sultans who was fond of al-Biqā ī was reported by al-Sakhāwī to have said that had he “unleashed the spite of al-Biqā ī, it would have destroyed the world.”11 Thus, even those who liked him were not blind to his fury. Al-Sakhāwī affirmed that no one was spared from al-Biqā ī’s wrath, neither the older ulamā , nor his peers (al-aqrān), whether in Egypt or any other country he entered, whether through his verse or his prose, even those who were his benefactors.12 He also informs us that al-Biqā ī was a constant source of trouble, “undone by his hubris and self love, and a greed for vanity and reputation.”13 When we realize that this biography was written after the death of al-Biqā ī, we can appreciate the depth of al-Sakhāwī’s feelings;14 death was no shield for al-Biqā ī. Al-Sakhāwī sneered that al-Biqā ī wrote no work on jurisprudence or grammar, and he even asserted, in a flight of exaggeration, that al-Biqā ī wrote no book in any other art! Nor did al-Biqā ī finish reading the six canonical works of prophetic traditions.15 The explicit 9 Al-Biqā ī was no less disdainful of al-Sakhāwī; he failed to mention him by his proper name, calling him “a commoner with no insight into any of the disciplines.” For the attack of al-Biqā ī on al-Sakhāwī, see the appendix of the edition, where al-Biqā ī called al-Sakhāwī Ibn al-Bārid. There would have been no way to know who this Ibn al-Bārid was if it was not for the help of al-Sakhāwī himself. Fearful that a reference to him might go unnoticed, even if by a despising enemy, al-Sakhāwī, in his short biography of himself in his dictionary and in his autobiography proper mentioned the fact that he was called by his enemies Ibn al-Bārid. See al- aw , v. 8:2 “wa-yuqāl lahu Ibn al-Bārid. . . . wa-lā yadhkuruhu bihā illā man ya taqiruhu.” See also the autobiography, al-Sakhāwī, Irshād, fol. 11a, line 5. 10 Al-Sakhāwī, al- aw , v. 1:101 “wa- ā ib tilka al- ajā ib wa-al-nawā ib wa-al-qalāqil wa-al-masā il al-muta āri ah al-mutanāqi ah.” 11 Ibid., v. 1:104 “law naffastu li-al-Biqā ī la-akhraba al-dunyā.” 12 Ibid., v. 1:103 “wa-mā alimt a adan salima min adhāhu lā al-shuyūkh wa-lā al-aqrān, wa-lā man yalīhim min kulli balad dakhalahu bi-al-na m wa-bi-al-nathr, attā man khawwalahu fī al-ni am.” 13 Ibid., v. 1:103 “wa-waqāi uhu kathīrah wa-a wāluhu shahīrah, wa-da āwīhi mus afī ah. Ahlakahu al-tīh wa-al- ujb wa- ubb al-sharaf wa-al-sum ah.” 14 Ibid. v. 1:105 “alladhī āla tuhu ba da mawtihi,” which means that this biography was written after 885/1480. 15 Ibid., v. 1:102 “wa-lam yu raf lahu kitāb fī al-fiqh wa-al-na w wa-lā fī ghayrihimā ” “bi- ayth mā alimtuhu akmala al-sittata u ūl al-islām.” There is a faint possibility that al-Sakhāwī is actually referring to the six works of jurisprudence to be read by any scholar who is to be counted as a Shafi ite jurist. For a detailed study of the issue of essential texts in the curriculum of the Shafi ites see R. Kevin Jaques, Authority, Conflict, and the Transmission of Diversity in Medieval Islamic Law (Brill, 2006). 10 chapter one argument is that he was not a scholar —at most, he was a dabbler.16 He was a scribe and an elementary school teacher, al-Sakhāwī pointedly remarked.17 These are, needless to say, half-truths. Al-Biqā ī wrote on many subjects, and there is no doubt that he was an outstanding scholar. Al-Sakhāwī is unwilling even to admit to the fact that al-Biqā ī was a Qur ān commentator. Even his low social origins are ridiculed. That he rose from the ranks of the peasantry and acquired wealth later is nothing particularly unique. Nor was the profession of a scribe or a school teacher unusual for an aspiring scholar. Despite its biased nature, this biography is essential for understanding al-Biqā ī and the forces that shaped him. The remarkable fact about al-Sakhāwī’s biography of al-Biqā ī is that it is one of the longest in his massive biographical dictionary. Indeed, there is a constant stream of cross references to the works of al-Biqā ī throughout the dictionary. Al-Sakhāwī has an intimate knowledge of al-Biqā ī that only an enemy would care to cultivate.18 What adds to the significance of al-Sakhāwī’s biography is that, despite all the self-disclosure that al-Biqā ī offers his readers, one needs an outsider’s view of our author in order to corroborate his self-understanding. It takes an opponent to describe for us the circle of influences that shaped al-Biqā ī. Moreover, al-Sakhāwī, by including biographies of the people who crossed paths with al-Biqā ī, has made it much easier for us to reconstruct the web of connections around the latter. Such was al-Sakhāwī’s obsession with al-Biqā ī that he even includes the biographies of the scribes who wrote al-Biqā ī’s works in his biographical dictionary. Al-Biqā ī is also fortunate to have had the attention of many of the editors of his works in the Arab world. Almost all of his works which have been edited have been supplied with extensive biographies, which are continually refined as information becomes available. More importantly, we now have a complete and detailed list of his works: a medieval bibliographical list that has been annotated, edited, and augmented.19 The editor, Mu ammad al-I lā ī, has also written the most extensive biography of al-Biqā ī, the caliber of which saves us the trouble of Al-Sakhāwī, al- aw , v. 1:102 “wa-lā balagha martabata al- ulamā bal qu ārā amrihi idrājuhu fī al-fu alā wa-ta ānīfuhu shāhidatun alā dhālika.” 17 Ibid., “al-nisākhah wa-ta līm al-a fāl.” 18 Al-Sakhāwī dedicated a whole book to al-Biqā ī and his scandals, entitled “A san al-masā ī fi ī ā awādith al-Biqā ī.” See al- aw , v. 8:17. The book did not survive. 19 Mu ammad Ajmal Ayyūb al-I lā ī, Fihrist mu annafāt al-Biqā ī: an nuskhah manqūlah min kha ih (al-Riyā : Maktabat al-Malik Fahd al-Wa anīyah, 2005). 16 a hermeneutical biography of al-biq 11 offering a detailed biography here.20 The virtue of this biography is that it reassesses all previous Arabic biographies on al-Biqā ī, and offers the most comprehensive outline of the life of the author to date. Where this biography fails is precisely in the area that it concerns us here: it is oblivious to the contorted history of the Bible controversy. Interest in al-Biqā ī in European and American academe is not lacking. Since al-Biqā ī played a major role in two controversies, one concerning the religious standing of the poet Ibn al-Fāri , and the other centering on a philosophical issue widely debated in medieval Islam—whether this world was the best option available for God or not—studies on the legacy of these two issues have allowed scholars to investigate the role of al-Biqā ī in both.21 Li Guo has, moreover, written two articles centering on the historical work of al-Biqā ī, one of which includes a biography and detailed information about al-Biqā ī’s life.22 While modern Arabic studies do refer to the Bible controversy, there is no mention whatsoever of it in European and North American studies.23 The sources themselves are in no small measure to blame for this neglect. The details of this controversy are buried in allusions and in unpublished manuscripts, and the issue can easily be overlooked. It has not helped that the Bible controversy was intimately tied to the history of Qur ān exegesis. It is perhaps this connection that has contributed most to the neglect we see in modern scholarship. The role of Qur ān commentary in the intellectual history of medieval Islam is barely acknowledged. Reading all the literature available on al-Biqā ī in European languages, one hardly realizes that al-Biqā ī was a major Qur ān exegete.24 Th. Emil Homerin characterized al-Biqā ī as “primarily a adīth scholar and biographer” an assessment echoed 20 Ibid., pp. 19–57. For the controversy over Ibn al-Fāri see Th. Emil Homerin, From Arab Poet to Muslim Saint: Ibn al-Fāri , His Verse, and His Shrine (Columbia: University of South Carolina Press, 1994), pp. 55–75. For the philosophical treatise of al-Biqā ī on the best possible worlds see Eric L. Ormsby, Theodicy in Islamic Thought: The Dispute Over al-Ghazālī’s “Best of All Possible Worlds” (Princeton: Princeton University Press, 1984), pp. 135–160. 22 See note 6 above. The biography of al-Biqā ī is given in his “Al-Biqā ī’s Chronicle,” pp. 121–126. 23 The only Arabic modern scholar to discuss the controversy in some (albeit inaccurate) detail is Mu ammad al-I lā ī, Fahrast mu annafāt al-Biqā ī, pp. 47–48. 24 Only Guo discusses al-Biqā ī hermeneutical outlook. This is done however as an ancillary to understanding his historical outlook. See “Al-Biqā ī’s Chronicle”, pp. 132–135. 21 12 chapter one by Li Guo.25 Al-Biqā ī was a mufassir, a Qur ān commentator, first and foremost. While he apparently did not care enough about his history to edit it for proper publication, and left it as a draft, he spent most of his scholarly life working on his Qur ān commentary, polishing and preparing it for publication. In this biography, I have thus a different concern than previous biographies of al-Biqā ī, both in the Middle East and North America. I am here more interested in charting a genealogy of the influences that shaped al-Biqā ī’s hermeneutical outlook; while these influences are hotly debated in the primary sources and were considered to have exercised a nefarious effect on his outlook, modern scholars not interested in exegetical issues have disregarded them. I also am interested in highlighting al-Biqā ī as an exegete—ironically, something that was pushed to the side the moment he died. Al-Sakhāwī, a few years after the death of al-Biqā ī, was unwilling to grant our author the rank of exegete, although al-Biqā ī spent his life working on his Qur ān-related projects, especially on his massive Qur ān commentary. Li Guo has done an admirable job of giving us an outline of the life of al-Biqā ī in English, and I will rely on what he has mentioned in his biography of al-Biqā ī with some minor corrections.26 As for the reconstruction of al-Biqā ī’s intellectual influences, I depend exclusively on the primary sources. Al-Biqā ī was born in 809/1406 in the region of al-Biqā (hence the name al-Biqā ī), in what is now Lebanon, in a small hamlet called Khirbit Rū ah, on the western slopes of anti-Lebanon mountain range.27 In 821/1418, a family feud resulted in the murder of al-Biqā ī’s father and two uncles. He himself was injured, and his fearful mother took her children to Damascus. There al-Biqā ī showed remarkable advancement in his studies, and was soon studying with the leading scholars of the city. He then moved to Jerusalem, where he studied mathematics in addition to the traditional sciences. In 834/1431, he moved to Cairo to become the student of the famous scholar Ibn ajar. Eventually, al-Biqā ī would accompany the Sultan of Cairo on two of his naval military campaigns. As a warrior-scholar, he was rather unique among the scholars of his age. Soon, he acquired a position in one Homerin, From Arab, p. 68; Guo, “Al-Biqā ī’s Chronicle”, p. 121. Guo, “Al-Biqā ī’s Chronicle”, pp. 121–125. 27 Ibid., pp. 121–123; the information is also augmented from al-Biqā ī’s autobiography; see his Unwān, v. 2:62–66, which was not available to Guo. 25 26 a hermeneutical biography of al-biq 13 of the mosques of Cairo as the Qur ān teacher.28 It was as a result of this teaching position that he composed his Qur ān commentary. During his stay in Cairo, al-Biqā ī became embroiled in an acrimonious controversy over the poet Ibn al-Fāri , which undid his authority and his reputation.29 Such was his disgrace that he felt compelled to move to Damascus. In Damascus, he proceeded to insult the reputation of al-Ghazālī, to the disappointment of the scholars of Damascus who had welcomed his return to his native city.30 He died in 885/1480, a lonely and disgraced man. This is the bare outline of the life of our author. Before I move to the main subject of my concern here, I would also like to point out that al-Biqā ī was a gifted poet, judging from the little that has survived of his poetry. Even al-Sakhāwī was willing to concede that he was not a bad poet.31 In his history, al-Biqā ī stated that he stopped his poetic activities in order to dedicate himself to working on the Qur ān commentary.32 Al-Biqā ī’s magnum opus and the source of his reputation in the Islamic world is his Qur ān commentary, the massive Na m al-durar fī tanāsub al-āyāt wa-al-suwar (henceforth Na m).33 This Qur ān commentary has two characteristics that makes it unique in the history of medieval Qur ān commentaries. First, it attempts to make rhetoric and logical causality the main method of interpreting the Qur ān. Second, it heavily uses the Hebrew Bible and the New Testament as proof texts in order to interpret certain verses in the Qur ān. I describe the various individuals and sources that allowed al-Biqā ī this venture below. 28 Guo, “Al-Biqā ī’s Chronicle,” p. 122. Guo mentions that al-Biqā ī went on 100 military campaigns, citing Hajjī Khalifa’s authority. I think there is a corruption in the text here. Al-Biqā ī’s own autobiography, which was not available to Guo, mentions two expeditions, Unwān, v. 2:67. 29 See note 21 above. 30 According to al-Suyū ī, the mobs almost managed to kill al-Biqā ī; for references see Ormsby, Theodicy, p. 32. 31 Al-Sakhāwī, al- aw , v. 1:107, the few lines of poetry quoted here were a dirge written by al-Biqā ī in anticipation of his death. Al-Sakhāwī remarks that al-Biqā ī’s vanity might have given him the inspiration that was needed to write so moving a piece: “ka-annahu li-mazīd ubbih fī mad nafsihi inba athat sajīyatahu.” 32 Al-Biqā ī, I hār al- a r li-asrār ahl al- a r, Madīnah, Maktabat al-Shaykh Ārif ikmat, tārīkh 3789, fol. 228a “li-annī qad a ra tu an al-na m lā siyyamā mad al-nās wa- araftu kulliyyatī ilā istikhrāj al-munāsabāt.” 33 Al-Biqā ī, Na m al-durar fī tanāsub al-āyāt wa-al-suwar (India, 1976). This edition, in 22 volumes, is a critical edition. The Beirut copy (Dār al-Kutub al- Ilmīyah, 1995) is a pirated reset print which omits the critical apparatus. All references are to the Indian edition. The Indian edition has been reissued by Dār al-Kitāb al-Islāmī (Cairo, 1992). 14 chapter one In the introduction of his book, Ma ā id al-na ar li-al-ishrāf alā maqā id al-suwar, al-Biqā ī summed up the objections raised against his Qur ān commentary, the Na m: Some people have stated that: It is unlawful to keep this book (i.e. Na m) in the hands of the people for two reasons. First: it has copied from old scriptures, and we know that these holy books have been corrupted, and hence one should not quote them. Second, the book (Na m) is all his [i.e. al-Biqā ī’s] own words, with no authority to base himself upon. He is speaking his opinion (ra ī ) on the Qur ān and that is forbidden.34 This is a fair assessment of the accusations against his Qur ān commentary. I will leave the accusation—the fact that al-Biqā ī copied from the Bible, a charge he answers in his own apologia—aside for the time being. Rather, I will concentrate on the accusation that he used his personal opinion to interpret the Qur ān. Al-Biqā ī saw nothing wrong in using one’s knowledge to interpret the Qur ān. To contemplate and reflect on God’s word is what God orders Muslims to do in the Qur ān itself, al-Biqā ī asserts, quoting verse 38:29.35 There is nothing wrong with explaining the Qur ān as one understands it. Al-Biqā ī was moreover interested in highlighting his affinity to a line of scholars that the Islamic intellectual tradition had all but forgotten.36 The point made by al-Biqā ī is that scholars before him have ventured where he did, and that what he was doing had been, if not fully carried out, at least envisioned previously. One can identify four scholars from whom al-Biqā ī derived aspects of his hermeneutics. Ultimately, the sum total of the influences of these scholars allowed al-Biqā ī a certain intellectual freedom that I think is at the heart of his boldness as an exegete. I will chart the influence of these scholars, and assess how al-Biqā ī absorbed their outlook. Perhaps the most enigmatic and mysterious of these scholars is Abū al-Fa l al-Maghribī al-Mashdāllī (d. 864/1460). He was a maverick charismatic scholar from what is now Algeria, who sojourned in Cairo and the East of the Islamic world.37 Al-Biqā ī was extremely fond of 34 Al-Biqā ī, Ma ā id al-na ar li-al-ishrāf alā maqā id al-suwar, ed. Abd al-Samī usayn (al-Riyā : Maktabat al-Ma ārif, 1987), v. 1:111–112. 35 He also mounts a defense of the practice of interpretation in the introduction of his Qur ān commentary, see Na m, v. 1:3–4. 36 Al-Biqā ī, Ma ā id, v. 1:137 “wa-kitābī hādhā qad nawwahtu fīh bi-al-naql an jamā atin mā arafahum al-mu awwibūn illā minnī, minhum al-ustādh Abū al- asan al- arāllī.” 37 Much of what we know about this man comes from al-Sakhāwī and al-Biqā ī. See a hermeneutical biography of al-biq 15 this scholar, and the two were close companions during al-Mashdāllī’s stint in Cairo. He learned from al-Mashdāllī a hermeneutical rule that is the basis of his venture into interpreting the Qur ān. Al-Sakhāwī labeled it as “the rule that emboldened al-Biqā ī to dare and venture to interpret the Qur ān in the manner he did.”38 The significance of this rule to al-Biqā ī’s hermeneutical enterprise is clear from the fact that it is quoted at the beginning of his Qur ān commentary.39 Al-Sakhāwī quotes the rule in the biography of Abū al-Fa l, and it is worth giving a translation of the rule here: The general rule to uncover the harmony among the verses in all of the Qur ān is to discover the aim ( ghara ) for which a certain Sura has been composed, and to find out what that aim needs in the way of preliminary matters, and to assess the degree to which these preliminary matters have achieved that aim. Then, you have to find out how the discourse after the preliminary matters has led the listener to anticipate what follows, whether it is divine commandments or the other complementary necessary issues that are essential to the purpose of the Sura; the discourse of the Sura should thus be a discourse that is dictated by the rules of rhetoric such that one is not burdened in an unnecessary manner to discover the aim of the Sura. This is thus the fundamental rule that unearths the nexus of connections among the various parts of the Qur ān. If you follow this rule you will discern the manner in which the composition of the Qur ān was achieved between each verse in each Sura.40 Al-Biqā ī understood the rule to allow him to decipher the Qur ān in a manner not seen before.41 He was also adamant that only he was taught this rule by this scholar.42 This new and unprecedented rule calls the lengthy biography in al- aw , v. 9:180–188. See also Badr al-Dīn al-Qarāfī, Tawshī al-dībāj wa- ulyat al-ibtihāj, ed. A mad al-Shataywī (Beirut: Dār al-Gharb al-Islāmī, 1983), pp. 219–220. See also the introduction to A mad al-Bajā ī’s Risālat al-gharīb ilā al- abīb (Beirut: Dār al-Gharb al-Islāmī, 1993). 38 Al-Sakhāwī, al- aw , v. 1:102 “wa-huwa alladhī a lamahu bi-al-qā idah allatī tajarra alā kitāb Allāh bi-hā.” 39 Al-Biqī ā, Na m, v. 1:17–18. 40 Ibid. v. 1:18; see also al-Sakhāwī, al- aw , v. 9:185, the text in al- aw is a replica of the one in Na m with only one missing word (insert al-muhaymin in line 19 after the fourth word). Here is the text in Arabic: ‫اﻻﻩﺮ اﻥﻜﻦﻲ اﻣﻪﻙﻴﺪ ﻣﻊﺮﻘﺎن ﻩﻨﺎܸـﺒﺎ اﻵا ﻘﻲ ﺟﻪﻴﻇ اﻣﻜﺮ ن‬ ‫ﻴﻮ ﻬﻝ ܓﻨﻈﺮ اﻣﻎﺮض اﻣﺬي ܸـﻴﻜܒ ﻣﻳ اﻣܹﻮ وܓﻨﻈﺮ ﻩﺎ ﯾﺤﺘﺎج اﻣﻴﻳ ﻟﻝ اﻣﻎﺮض ﻩﻫ اﻣﻪﻜﺪﻩﺎ وܓﻨﻈﺮ اﻣﻰ ﻩﺮاܓ܈ ܓﻦﻝ‬ ܷ‫اﻣﻪﻜﺪﻩﺎ ﻘﻲ اﻣﻜﺮ واﻣﺒﻊﺪ ﻩﻫ اﻣﻪﻄﻦﻮ وܓﻨﻈﺮ ﻈﻨﺪ اﻬﺠﺮا اﻥﻜ م ﻘﻲ اﻣﻪﻜﺪﻩﺎ اﻣﻰ ﻩﺎ ﻳܹـﺘﺘﺒﻊﻳ ﻩﻫ اܸﺘܼﺮاف ﻬﻙ‬ ‫ ﻘﻵﺬا‬.‫اﻣܹﺎﻩﻇ اﻣﻰ اﻻﺣﻜﺎم واﻟﻦﻮا م اﻣﺘﺎ܉ﻊﺔ ﻣﻳ اﻣﺘﻲ ܓﻜﺘﻀﻲ اﻣﺒ ﻍﺔ ܻﻙﺎء اﻣﻊﻦﻴﻢ ﯾﺪﻘﻇ ﻈﻨﺎء اﻻܸﺘܼﺮاف اﻣﻰ اﻣﻮﻛﻮف ﻉﻦﻴﻵﺎ‬ ‫ وا ا ﻘﻊﻦﺘﻳ ܓﺒﻴﻫ ﻟﻝ ان ܻﺎء اﻟﻦﻳ وﺟﻳ اﻣﻨﻈﻨ ﻩﻙﺼ ܉ﻴﻫ‬.‫اﻻﻩﺮ اﻥﻜﻦﻲ اﻣﻪﻵﻴﻪﻫ ﻉﻦﻰ ﺣﻜﻨ اﻣﺮ܉ﻂ ܉ﻴﻫ ﺟﻪﻴﻇ اﺟﺰاء اﻣﻜﺮ ن‬ .‫ﻞﻢ ﯾﺔ و ﯾﺔ ﻘﻲ ﻞﻢ ܸﻮ ܸﻮ واﻟﻦﻳ اﻣﻵﺎدي‬ 41 42 Al-Biqī ā, Na m, v. 1:2 “fī fannin mā ra ayt man sabaqanī ilayhi.” Al-Biqā ī, Ma ā id, v. 1:137, where he stated that only he heard the rule from Abū 16 chapter one for the exegete to discover the causal connections between the verses, and the aim for which each Sura was designed, as governed by the rules of rhetoric. This is a marked departure from the usual micro-level approach to the Qur ān in the tafsīr tradition. The usual approach was to decipher each word and to go from that level to the phrase level, or the sentence or verse level, and ultimately to the level of the sura. It is not that the earlier tradition was oblivious to the context of the verses interpreted, on the contrary, and al-Biqā ī paid tribute to his predecessors in this regard. Nevertheless, previous exegetes did not make this aspect of their approach explicit or predominant.43 Al-Biqā ī, however, follows a reverse order, whereby the aim of the whole sura determined how he proceeded to understand its constituent verses. Causality—or what al-Biqā ī termed lammā, after the Arabic particle “since”—was a novel method.44 Yet, al-Biqā ī was not content to connect the verses in one sura, but also sought to determine the connections among the suras themselves. Here, he was relying heavily on the work of a previous scholar, Ibn al-Zubayr al-Gharnā ī (d. 708/1308). Ibn al-Zubayr wrote a book in which he connected the suras of the Qur ān to each other in a causal manner, arguing that the content of the preceding resulted in the positioning of a particular sura after it;45 Ibn al-Zubayr believed that there is a rationale behind the ordering of the suras in the canonical Uthmanic codex, and he set out to discover it. Such was al-Biqā ī’s al-Fa l “wa-al-qā idah allatī iftata tu bi-hā kitābī an al-shaykh Abī al-Fa l al-Maghribī ra imahu Allāh lam yasma hā minhu ghayrī.” 43 Al-Biqā ī, Na m, v. 1:6–9. 44 Al-Biqā ī called his Qur ān commentary the “Book of Lammā (since),” because he used the particle excessively as the tool to trace the causal relationship between a verse and what comes after it. See his tongue-in-cheek poem at the end of the commentary, v. 22:447–449. The first hemistich of the poem states that “this is the book of lammā”. 45 Ibn al-Zubayr al-Gharnā ī, al-Burhān fī tartīb al-Qur ān, ed. Mu ammad Sha bānī (Morocco: Wazārat al-Awqāf, 1990). This edition is based on an incomplete copy and the quotations of al-Biqā ī. The editor was unaware that there is an Indian manuscript of the work; see Catalogue of the Arabic and Persian Manuscripts in the Oriental Library at Bankipore, Prepared by Maulavi Muinuddin Nadwi (Calcutta: Baptist Mission Press, 1932), Quranic Science, Part II, v. XVIII, pp. 57–58. The whole issue of the intellectual formation of Amīn A san I lā ī has to be reevaluated in light of the availability of this work in India and the interest of Indian Muslim intellectuals in the Qur ān commentary of al-Biqā ī. The roots of the notions of the coherence of the composition of the Qur ān are not as unique as Mustansir Mir makes it out to be; see his Coherence in the Qur ān: A Study of I lā ī’s Concept of Na m in Tadabbur-i Qur ān (Indianapolis: American Trust Publications, 1986). a hermeneutical biography of al-biq 17 admiration to the work of Ibn al-Zubayr that he decided to copy the whole book into his Qur ān commentary.46 These two approaches to the Qur ān allowed al-Biqā ī to argue for a rational connectivity among the content, composition, and organization of the Qur ān. To show this underlying structure in the Qur ān, al-Biqā ī had to rely largely on his own analysis, instead of depending exclusively on the previous exegetical tradition. However, the boldness of al-Biqā ī does not stop there. For reasons that remain mystifying to me, he also came under the spell of a minor (and by then forgotten) unorthodox exegete, Abū al- asan al- arāllī (d. 637/1239).47 Al-Sakhāwī rebukes al-Biqā ī for depending on al- arāllī, reminding his readers that al-Dhahabī called al- arāllī a philosophizing mystic ( falsafī al-ta awwuf ). Presumably al-Sakhāwī was highlighting the fact that such an assessment by al-Dhahabī is in itself a damning judgment on both al- arāllī and al-Biqā ī.48 Nor was al-Dhahabī the first to call al- arāllī a philosophizing mystic. It was Ibn Taymīyah, no less, who raised doubts about the nature of the mystical convictions of al- arāllī. Ibn Taymīyah states that the mysticism of al- arāllī was like that of the philosophers;49 Ibn ajar, writing after al-Dhahabī, offers the same harsh assessment. Ibn ajar, moreover, adds that al- arāllī treated tafsīr in the manner in which one practiced u ūl al-fiqh, or jurisprudence.50 Ibn ajar here rephrases and distorts the assessment of al-Ghubrīnī, the scholar who produced the most extensive analysis of al- arāllī’s life and legacy.51 In that biography of al- arāllī, al-Ghubrīnī, a North African scholar, defends his compatriot against the easterners and their 46 Na m, v. 1:6. On al- arāllī see Carl Brockelmann, Geschichte der arabischen Literatur (GAL), I, p. 414, Supplement (S), I p. 717, the name given there is al- irālī, or al- arālī. The spelling I have chosen reflects al-Biqā ī’s own and the Arabic tradition. See al-Zirklī, al-A lām, v. 4:256–257. The most extensive biography on al- arāllī is in al-Ghubrīnī, Unwān al-dirāyah, ed. Ādil Nuwayhi (Beirut: Lajnat al-Ta līf wa-al-Tarjamah wa-alNashr, 1969), 143–155. 48 Al-Sakhāwī, al- aw , v. 1:108 “wa-qad i tamada al- arāllī fī tafsīrihi ma kawnihi kamā qāla al-Dhahabī falsafī al-ta awwuf.” 49 Al-Dhahabī, Tārīkh al-Islām awādith wa-wafayāt 631–640, ed. Umar al-Tadmurī (Bierut: Dār al-Nāshir al- Arabī, 1998), p. 337. 50 For al-Dhahabī’s assessment see his Mīzān al-i tidāl, (Cairo: Īsā al-Bābī al- alabī, n.d.) v. 3:114 (no. 5785). For Ibn ajar see his Lisān al-Mīzān (Beirut: Mu assasat al-A lamī li-al-Ma bu āt, n.d.) v. 4:204 (536). Ibn ajar added the phrase “ja alahu qawānīn ka-qawānīn u ūl al-fiqh” when describing al- arāllī’s famous epistle Miftā al-bāb al-muqfal li-fahm kitāb Allāh al-munzal. 51 al-Ghubrīnī, Unwān, p. 144 “kāna yulqī fī al-tafsīr qawānīn tatanazzalu fī ilm al-tafsīr manzilata u ūl al-fiqh min al-a kām.” 47 18 chapter one strictures. The tone of al-Ghubrīnī’s biography is one of complete adulation and admiration, counting al- arāllī as one of the great mystics and scholars of al-Maghrib. Ibn ajar reverses this assessment entirely. Al-Ghubrīnī does mention an altercation between al- arāllī and Izz al-Dīn b. Abd al-Salām (d. 660/1262), which clearly indicates the displeasure of the conservative ulama of the east with the hermeneutical practices of this mystic. After inspecting the tafsīr of al- arāllī, Izz al-Dīn is supposed to have asked: “Where are the statements of Mujāhid, where are the statements of Qatadah, and where are the statements of Ibn Abbās?”52 Al-Biqā ī’s championing of what by his time was a neglected, unorthodox figure indicates the daring nature of his intellectual outlook.53 It is not clear why an austerely conservative scholar in matters of ritual, who was waging a war against innovations in Rama ān practices and the manner of calling for the prayer (adhān), would be so willing to venture into what is by any standard a grey area hermeneutically.54 Al-Biqā ī was fully cognizant of the mainstream hermeneutical landscape of Islamic tradition as it stood at the time, and his writing clearly shows the depth of his knowledge of it. The towering figure of Abū ayyān al-Gharnā ī (d. 745/1344) still cast a long shadow in Cairo, yet al-Biqā ī chose to champion what was decidedly on the margins of this tradition. For a non-mystic who showed aversion to many of the mystics’ practices and who was considered by them to be an enemy, al-Biqā ī kept intellectual company with a decidedly mystical group.55 One last example of how consistent al-Biqā ī was in seeking out those on the margins of the hermeneutical tradition is his extensive use of the Qur ān commentary of of al-Asbahānī (d. 749/1349), a rather obscure and forgotten commentator.56 The Qur ān commentary of this scholar 52 Ibid., p. 145 “ayna qawl Mujāhid, ayna qawl Qatādah, ayna qawl Ibn Abbās.” Indeed, the parts available of al- arāllī’s Qur ān commentary were preserved by al-Biqā ī, who also had a copy of his other works, now available at the Bibliothèque nationale in Paris. On this see Ma mādī al-Khayyā ī ed., Turāth Abī al- asan (al-Dār al-Bay ā : Ma ba ah al-Jadīdah, 1997), p. 11. 54 Al-Biqā ī is called an “angry man” by Li Guo in his article “Al-Biqā ī’s Chronicle”, p. 121; al-Biqā ī was not unlike Ibn Taymīyah: an austere, fearless, and unbendingly puritan Muslim who was fond of al-amr bi-al-ma rūf wa-al-nahy an al-munkar; see the history I hār al- a r for many instances of such fondness for commanding the good and forbidding wrong. 55 See Homerin, From Arab Poet, pp. 72–73. 56 On al-A bahānī see Carl Brockelmann, Geschicte der arabischen Literatur (GAL) (Leiden, 1949), II, pp. 110–11, Supplement (S) II, p. 137; Brockelmann gave the name as al-I fahānī. 53 a hermeneutical biography of al-biq 19 has yet to be studied or published, but from the little that I have been able to glean of this work it is clearly not of the usual ilk. The author starts with a long theological-philosophical introduction which commandeered all the sciences to serve the practice of hermeneutics.57 The hermeneutical horizons of al-Biqā ī were thus decidedly of his own making. They are not what we would have expected, but then, given what little we know of the history of the exegetical tradition, we should not put too much weight on our preconceived expectations. In any case, he did strike his contemporaries as daring, and he was called to account for some of his methods. One is tempted to speculate and give reasons for his marked divergence from the established norm of doing tafsīr. My own view is that the scholastic tradition under which al-Biqā ī was toiling was at odds with his own creative impulses. Al-Biqā ī wanted to offer something new, which forced him to opt out of the mainstream. He was certainly eager to claim originality, and the introduction to his Qur ān commentary is aimed at establishing that fact. Indeed, when told that Ibn al-Naqīb had written something similar to what he had done, al-Biqā ī panicked. He rushed to al- ākim’s mosque, where he was told there was a copy of the work, and read a volume, only to be reassured that after all, nobody had written anything like his own Qur ān commentary.58 Al-Biqā ī’s use of the Bible in his commentary—its main feature to be attacked—was thus part of his general tendency to be open to hermeneutical innovations. While a comprehensive study of the hermeneutics of al-Biqā ī will have to await a fuller analysis of the exegetes I have mentioned here (namely, al- arāllī and al-Asbahānī), it is clear that these scholars were instrumental in enabling al-Biqā ī to find his own voice. Ultimately his disgrace and downfall were more the result of his austere pietism and conservative attitude than his innovative hermeneutical skills. There is thus no shortage of irony in the fact that al-Biqā ī was disgraced in Cairo and Damascus for being too parochial a scholar when it came to theological issues. He frowned on mystical poetic creativity, which he deemed tantamount to regular human speech See al-Asbahānī, Anwār al- aqā iq al-rabbānīyah fī tafsīr al-la ā if al-qur ānīyah, Ragib Pasha 63, fol. 1–48, where he discussed twenty-three theological philosophical and mystical concepts before starting to interpret the Qur ān. There is every indication that al-Biqā ī’s interest in this exegete has saved this work from being lost. The copy owned by al-Biqā ī ended up in Istanbul, and for reasons not yet clear, al-Asbahānī became a popular author in the seminary Ottoman system. All the available copies of this commentary were apparently based on al-Biqā ī’s own copy. 58 Al-Biqā ī, Na m, v. 1:10. 57 20 chapter one that should be judged accordingly. No poetic license could be invoked in order to allow ambiguous heterodox views. In al-Biqā ī’s opinion, Ibn al-Fāri ’s poetry, for example, was blasphemous and the poet a non-Muslim because of this blasphemy. The popularity of this poet ensured that al-Biqā ī would be rebuked for daring to anathematize him. Going after al-Ghazālī, to take another example, was foolish on the part of al-Biqā ī, especially after the debacle of Ibn al-Fāri in Cairo, but al-Biqā ī was nothing if not fearless. Ironically, the only battle that he decisively won was the one over the Bible. At the end of his life, al-Biqā ī left us an account of how he understood his predicament. He provided this narrative in his apologia, the Arabic text of which can be read in the edition here. This document shows a degree of bewilderment on his part, a perpetual incomprehension as to why he was not left alone. All that he wanted, al-Biqā ī says, was to be disregarded as one disregards the dead. He was not after money or glory—nor, for that matter, professorial positions. He never sought out help from anyone or reproached or carried a grudge against anyone. He just wanted to concentrate on his work. He persistently disregarded the affairs and intrigues of other people.59 There is a certain naiveté evident here. For someone who never tired of boasting about his new method, of taking other scholars to task for their shortcomings, al-Biqā ī should have known that his turn would come. Nonetheless, one thing is certain: his books were never sold in bulk as scrap paper, as his enemies had predicted would happen!60 Al-Biqā ī already knew his worth. His works survived, and are becoming increasingly popular. Indeed, his Qur ān commentary is now available all over the Muslim world. 59 Al-Biqā ī, al-Aqwāl al-qawīmah fī ukm al-naql min al-kutub al-qadīmah, Escorial ms. árabe 1539, fol. 91a. 60 Ibid., fol. 90a. CHAPTER TWO THE QUR ĀN COMMENTARY, THE BIBLE CONTROVERSY, AND THE TREATISE In the middle of Rama ān 860/August 1456, al-Biqā ī finished a twenty-year cycle of interpreting the whole of the Qur ān that he had undertaken in his capacity as the exegete of the al- āhir mosque in Cairo.61 Ten days later, on Friday the 26th of Rama ān 860/27th August 1456, al-Biqā ī started his second round (al-bakrah al-thāniyah) of interpreting the Qur ān. A year into the new Qur ān cycle, in Sha bān of 861/June 1457, having finished with interpreting the second Sura of the Qur ān (al-Baqarah), al-Biqā ī began to employ a new method of explaining the relationship between the verses, based on the science of proportionality, or munāsabāt.62 Realizing that this was a novel approach to the Qur ān he decided to write a commentary based on this new method. Soon, he was carrying out a three-tiered work program on the Qur ān. First, he had to prepare for his mī ād, or his weekly seriatim lectures on the Qur ān given at the mosque; second, he began composing the first draft of the commentary (al-musawwadah); and, following these, he worked at producing a clean copy of the draft (mubayya ah).63 It would take him another fourteen years to produce a first draft (musawwadah), which he finished on the 7th of Sha bān 875/ 28th January 1471.64 Another eight years would pass before he finally See al-Biqā ī, I hār al- a r, v. 2:203–204. Ibid., v. 2:204. Al-Biqā ī gave a summary of the history of the composition of the work in the colophon of his Qur ān commentary, Na m, v. 22:443. It is here that he gave us the date of starting the composition of his new Qur ān commentary. 63 Al-Biqā ī throughout his history, I hār, documents where in the Qur ān he was lecturing in his mī ād, in his musawwadah, and the ta rīr (or the clean copy). See I hār, fol. 211a. The first documented mention that I could find of his working on the clean copy is on fol. 241a. Al-Biqā ī was interpreting Q. 26:10 in his weekly lecturing, working on Q. 33:27 for his first composition, or rough draft of the commentary, and was working on Q. 2:216 for his clean copy: 61 62 64 ‫وﻠﻨܒ ا اك ﻘﻲ ﻩܹﻮد ﻞﺘﺎ اﻣﻪﻨﺎܸـﺒﺎ ﻉﻦﻰ اﺧﺮ ﻛﺼﺔ ﻛﺮﯾﻈﺔ ﻩﻫ ﻛﺼﺔ اﻻﺣﺰا ”وﻞﺎن ا ﻉﻦﻰ ﻞﻢ ܻﻲء‬ ‫ﻛﺪﻼﺮا“ وﻘﻲ اﻣﻪﻴﻊﺎد ﻉﻦﻰ اﺧﺮ ﻛﺼﺔ ﻩﻮܸﻰ ﻘﻲ اول اﻣܼﻊﺮاء وﻘﻲ ܓﺤﺮﻳ ﻩﺎ ﻞﺎن ﻘﺎܓﻨﻲ ﻘﻲ اﻻول اܓﻜﺎن ﻈﻪﻦﻳ واﻻﺟﺎد‬ ‫ﻘﻴﻳ ﺣﺘﻰ اܸـﺘﻜﺎم ﻉﻦﻰ اﻣﻪﻨﻵܠ ﻉﻦﻰ ﻛﻮﻣﻳ ”وﻈܹﻰ ان ܕﻜﺮﻴﻮا ܻﻴﺌﺎ وﻴﻮ ܮﻴ ﻥﻜﻨ و ا ﯾﻊﻦﻨ واﻬﺘﻨ ﻻ ܓﻊﻦﻪﻮن ﻳܹﻦﻮ‬ .“‫ﻬﻝ ﻈﻫ اﻣܼﻵﺮ اﻣﺤﺮام‬ Al-Biqā ī, Na m, v. 22:443. 22 chapter two produced a clean copy (mubayya ah) which he finished in Damascus on the 10th of Sha bān 882/17th of November 1477.65 Fearful that his reader would fail to appreciate the time it had taken to write this work, al-Biqā ī totals up the years spent in production of this commentary: twenty-two. He also makes sure to draw a comparison between them and the number of years of the ministry of Muhammad—also twenty-two years! Modesty was not a trait of our author. The colophon of the commentary, written three years before he died, shows all the bitterness of a resigned man, relieved that he managed to finish his masterpiece but dismayed at the price he had to pay. He tells us that he almost thought it would not be finished, and yet again he reminds us of the story of the controversy: midway through his composing this commentary, jealous scholars attacked it because it quoted from the Bible.66 I shall shortly tell the story of this controversy. In the entry under the year 860/1456 of his history, I hār, al-Biqā ī informs the reader that it was his habit while giving lectures on the Qur ān to consult three works (wa-kuntu an uru fī ghālib al-amr): al-Kashshāf of al-Zamakhsharī, the commentary of al-Bay āwī, and the epitome commentary of Abū ayyān, al-Nahr.67 Strangely, al-Biqā ī does not mention consulting the authorities that I discussed in the previous chapter: Ibn al-Zubayr al-Gharnā ī, al- arāllī, Abū al-Fa l al-Mashdāllī, and al-Asbahānī. These he discusses instead in the introduction to his commentary. It is clear that the transformation in al-Biqā ī’s hermeneutical outlook that took place a year into his new cycle included the incorporation of new exegetes. He also saw his commentary as a meta-commentary on al-Bay āwī’s Anwār al-tanzīl wa-asrār al-ta wīl,68 which was the starting point of al-Biqā ī’s reflections on the meaning and structure of the Qur ān.69 Al-Biqā ī thus considered his own com65 Ibid. Ibid. 67 I hār al- a r, v. 2:203. 68 Al-Biqā ī, Na m, v. 1:4 “fa-ja altuhu ka-al-radīf li-tafsīr al-Qā ī Na r al-Dīn al-Bay āwī.” 69 For a description of al-Biqā ī’s manner of work see how he dealt with a writer’s block, I hār, fol. 211. He usually took a volume of al-Bay āwī’s commentary with him to the mosque where he was teaching and climb the minaret to contemplate nature and hope for the best: 66 ‫وﻠﻨܒ ﻘﻲ اﻣﺠﻪﻊﺔ اﻣﺘﻲ ﻛﺒﻢ ﻴﺬﻲ ﻩܼﺘܒ اﻣﻙﻜﺮ ﻘﻦﻨ ﯾﻙﺘܧ ﻣﻲ ﻘﻲ اﻣﻪܹﻮد ﺑܼﻲء وﻞﺎﻬܒ ﻉﺎدܓﻲ ان اܮﺬ ﻩﻊﻲ ﺟﺰاء‬ ‫ﻩﻫ ܓﻙܹﻴﺮ اﻣﻜﺎﺿﻲ اﺻﺮ اﻣﺪﻼﻫ اﻣﺒﻴﻀﺎوي واﺻﻦﻲ اﻣﺠﻪﻊﺔ ﻘﻲ ﺟﺎﻩﻇ اﻣﻈﺎﻴﺮ ܚﻨ اﺻﻊﺪ اﻣﻰ اﻣﻪﻴﺪﻬﺔ ܉ﻊﺪ اﻣﺼ ﻘﺎﻂﺎﻣﻇ‬ ‫اﻻﯾﺔ اﻣﻰ ان اﻘﻵﻪﻵﺎ ܚﻨ اﻬﻈﺮ ﻘﻲ ܓﻦﻝ اﻻﻩﺎﻛﻫ اﻣﻪﻨﻙﺘﺤﺔ واﻻܻﺠﺎ واﻣﻪﻴﺎ اﻣﺒﺼﺮ واﻣﺒﺼﻴﺮ ﻘﻲ ﻩﻨﺎܸﺒﺘﻵﺎ اﻣﻰ ان ﯾﻨﻙﺘܧ ﻣﻲ‬ .“ ‫ﻘﻦﻪﺎ ﻞﺎﻬܒ اﻣﺠﻪﻊﺔ اﻣﺘﻲ واﻘﻜܒ اﻣܹﺎد واﻣﻊܼﺮﻼﻫ اﺟﺘﻪﻇ ﻣﻲ ﻘﻜﺮ ﻘﻮﺻﻦܒ اﻣﻰ ﻛﻮﻣﻳ ܓﻊﺎﻣﻰ ”وﻟﻦﻳ ﻉﺎﻛﺒﺔ اﻻﻩﻮ‬ the qur n commentary 23 mentary a āshiyah, a gloss, on the commentary literature, correcting and explaining what was lacking in the already established parameters of the field. To his contemporaries, al-Biqā ī’s dependency on minor figures of the exegetical tradition and his new method were not controversial. His enemies were not able to cause him serious trouble on account of these aspects of his commentary—even when they tried. Far more controversial and intriguing was his decision to quote the Hebrew Bible and the Gospels (he seemed not to care for the other parts of the New Testament). The question as to why a late medieval exegete would decide to quote directly from the Bible, when the whole tradition was averse to such practice, remains a mystery. Al-Biqā ī himself never posed this question or sought to answer it directly. He did offer his justifications for this innovation, but not the impetus that compelled him to revert to the Bible in searching for the meaning of the Qur ān. We are thus left with only indirect evidence for explaining the sources of al-Biqā ī’s entanglement with the Bible. The citations from the Bible in Na m are substantial. Nothing similar had been seen before in the annals of Islamic religious literature. I have already discussed in detail the nature of the Hebrew Bible citations in Na m, and there is no need to go over the matter further here.70 It suffices to repeat that these quotations represent a remarkable moment in Islamic appreciation of the Hebrew Bible. Al-Biqā ī quotes the Bible in a context where the Hebrew Bible is seen as explaining the background to the Quranic allusions to biblical material. Al-Biqā ī also quotes from the four Gospels. Indeed his quotations were carried out in such a manner that he managed to include in his commentary a composite version of them. The quotations, dispersed in his commentary, represent in their totality the first instance of an Islamic Diatessaron. Al-Biqā ī framed the composite narrative as an elaboration on the structure of one of the gospels, namely the Gospel of Matthew, incorporating additional and parallel material from the other three Gospels to give a fuller narrative. There can be no question that al-Biqā ī is consciously aware that he is presenting a composite 70 Walid Saleh, “Sublime in its Style, Exquisite in its Tenderness: The Hebrew Bible Quotations in al-Biqā ī’s Quran Commentary,” in Adaptations and Innovations: Studies on the Interaction between Jewish and Islamic Thought and Literature from the Early Middle Ages to Late Twentieth Century, Dedicated to Professor Joel L. Kraemer, eds. Y. Tzvi Langermann and Josef Stern (Paris-Louvain: Peeters, 2007), pp. 335–380. 24 chapter two narrative, as he states at the beginning of most of his quotations that the narrative is composite ( jama tu bayna alfā ihā), or summarized from the four Gospels (mustakhla min al-anājīl al-arba ah), and that he is embedding the narrative in a one master narrative (qāla Mattā [Matthew] wa-mu am al-siyāq lahu).71 Take his interpretation of Q. 2:87. Al-Biqā ī starts by citing Matthew 4.12–17, then adds Mark 1.14, and then goes back to Matthew 4.18–23; he then quotes a large section from John, starting with John 1.28–51, then 2.1–13, and then 4.1–4.54. Al-Biqā ī then quotes Mark 1.21–22, then goes back to Matthew 4.23–25, 5.1–12, then ends with Luke 6.23–26.72 A more complex example of quotations is his explanation for Q. 2:253.73 Al-Biqā ī strings together the following line of narrative: Matt. 5.13, Luke 14.34–35, Matt. 5.14–19, 6.5–13, Mark 11.25, Matt. 6.14–15, Luke 11.1–10, Matt. 6.16–18, Luke 17.7–10, 12.13–21, Matt. 6.19–20, Luke 12.33, Matt. 6.21–25, Luke 12.22–24, Matt. 6.26–27, Luke 12.28, Matt. 6.29–34, Luke 12.35–37, 12.41–48, 16.10–12, 12.49–53, Matt. 7.1–2, Luke 6.37–39, Matt. 7.3–12, Luke 16.17, 18.2–8, Matt. 7.13–18, Luke 6.44–45, Matt. 7.19–23, Luke 13.23–28, Matt. 7.24, Luke 6.48–49, and Matt. 7.28. Apart from the virtuosity of this textual maneuvering, it is clear in these examples that al-Biqā ī fashioned the Diattessaron around one narrative from one Gospel and then supplemented it with the others. In all, we have in the commentary an amplified version of the life of Jesus as portrayed in the Gospels.74 Al-Biqā ī disregarded the other parts of the New Testament and seemed to care little for them. I am not sure if this is because he only had access to the Gospels, or because he was, like the Qur ān, fixated on the figure of Christ. The Bible Controversy Seven years after al-Biqā ī started working on his commentary, a controversy broke out as to whether quoting the Bible was a permissible act or not. Eventually, al-Biqā ī wrote an apologia for his practice. When I first 71 72 73 74 Al-Biqā ī, Na m, v. 2:21. Ibid., v. 2:21–29. Ibid., v. 4:7–19. A complete study of these quotations is in order. the qur n commentary 25 started working on the edition of this treatise, I noticed one anomaly in the history of the event: there seem to be two distinct episodes in the controversy, an early phase stemming from the year 868/1464, and a late phase dating from 873/1469, the year he actually wrote the treatise. However, the treatise al-Aqwāl offers no clues as to how the two episodes relate to one another and why there was a span of five years between them. There is not enough material to disentangle the controversy. Since then, I have acquired a copy of al-Biqā ī’s history, which luckily sheds some light on the first part of the disputation. The First Phase of the Controversy The two phases in this controversy are distinct events involving different individuals. Al-Biqā ī’s opponents in the two phases were all united, however, in their attempt to destroy him, and they used his Bible quotations to attack him. The first phase began on 15th of Sha bān 868/ 24th March 1464, when a former friend of al-Biqā ī, Abū al- Abbās al-Qudsī, brought a legal case against al-Biqā ī accusing him of not having returned money he had borrowed. Abū al- Abbās was a very close associate of al-Biqā ī, who lodged in the mosque that the latter controlled, and had worked with al-Biqā ī, on his Qur ān commentary (al-Biqā ī would claim that he was compelled to use him as a research assistant). Al-Biqā ī on his part brought a counter accusation, which reveals the reason behind the feud. The matter involved pederasty and sexual assault. The quarrel between al-Biqā ī and Abu al- Abbās al-Qudsī was so sordid, so scandalous, that the whole of Cairo was riveted. It is in the wake of this affair that the enemies of al-Biqā ī joined forces with his now-estranged friend to accuse al-Biqā ī of heresy for using the Bible in his commentary. They managed to get an official Mamluk administrator to question the integrity of al-Biqā ī’s character, and they mounted a campaign of vilification against him and his work. Thus, the affair was complicated—an acrimonious fight between two friends that drew into its orbit a far more serious issue: the status of al-Biqā ī as a believer. The legal fight between the two friends was not directly related to the issue of the use of the Bible in his commentary, but al-Biqā ī and the Cairene community treated the two issues as inseparable. It would appear, based on what we know of the circumstances, that the scandal emboldened al-Biqā ī’s colleagues and enemies, and they realized that this was the most opportune time to attack him and discredit his scholarship. 26 chapter two Historical sources are full of allusions to the incident, but hardly reveal what actually went on. Al-Sakhāwī, who was not a player in the first phase of the saga, was too shocked to report details about the lewd affair in his biographical dictionary, or so he claims, but he nevertheless did not scruple to devote a whole book to the affair.75 Unfortunately, that book has not reached us. At a certain point in the controversy, an eminent scholar tried to get the historian of the age, Ibn Taghrī-Birdī, to record it for posterity.76 However, the latter demurred, claiming that the episode was well-known, and that there is no need to record what everybody knows already!77 What really took place between Abū al- Abbās al-Qudsī and al-Biqā ī? The details I offer here are derived entirely from the account in al-Biqā ī’s history.78 I myself am inclined to think that the story as told by al-Biqā ī is reliable; there is every reason to trust him as an historian despite the fact that he is an interested party. We should also keep in mind that this part of the history is not edited, and more significantly, al-Biqā ī never produced a clean copy of this work. The copy we have is not ideal. Thus, there are a large number of marginalia that are indecipherable. I have attempted to make as much sense as possible of a convoluted narrative that seems to lack a causal connection between its two main elements: the dispute between al-Biqā ī and his friend, and the Bible controversy. I can only guess as to the connection between the two. Al-Biqā ī, however, like his Cairene enemies, treated the two events as united and interrelated. I suspect that al-Qudsī might have been told by al-Biqā ī that nobody before had used the Bible in this manner; al-Qudsī informed al-Biqā ī’s enemies of this, and they used this fact against him. I am only speculating here. In the story told by al-Biqā ī in his history, al-Qudsī did not raise the issue of the Bible, 75 76 Al-Sakhāwī, al- aw , v. 1:365: ‫”ﻛﻦܒ ܉ﻢ ﺟﺮ ﻣﻳ ﺣﻮادث وﺧﻄﻮ اܻـﻨﻊﻵﺎ ﻞﺎﺋﻨﺘﻳ ﻩﻇ ﻈܼﻴﺮﻲ وﺻﺪﯾﻜﻳ اﻣﺒﻜﺎﻈﻲ اﻣﺘﻲ او دܓﻵﺎ ﻘﻲ ܸﻴﺮܓﻳ اﻣﻪﻙﺮد‬ ‫وﻩﺤﺼﻦﻵﺎ ﺣﻜﺎﯾﺔ اﻣﺘﻙﺎﻉﻢ ﻩﻫ اﻣﺠﺎﻬﺒﻴﻫ واﻣﻪﻜﺎﻴﺮ اܮﺬ ﻩﺎل ﻞﺜﻴﺮ ﻞﺎن ﻩﻮدﻉﺎ ﻣﺼﺎﺣ܈ اﻣﺘﺮﺟﻪﺔ ﻈﻨﺪ اﻻﺧﺮ ﻘﺠﺤﺪﻲ ااﻲ‬ “.‫واܓﻙﻜܒ ﻛﻀﺎا ﻛﺒﻴﺤﺔ ﻩﻫ اﻣﻄﺮﻘﻴﻫ اﻮﺰﻲ ﻛﻦﻪﻲ ﻈﻫ اﻣﻪﺮو ﻉﻦﻴﻵﺎ‬ Al-Biqā ī, I hār, fol. 231, margin: ‫”وܸﺎل اﻣﻪﺆ ﻩﺎﻬﻨﺎ اﻣﺒ د اﻣﻪﺼﺮﯾﺔ اﻣﺠﻪﺎﻣﻲ ﯾﻮܸﻗ ܋ﻫ ܓﻎﺮي ܋ﺮدي اܩﺪ اﻻﻈﻴﺎن اﻣﻪܼﺎ اﻣﻴﻵﻨ ܉ﻮﻛﻮ اﻣﻊﻜﻢ وﻈﻈﻨ‬ ‫اﻣﻵﻪﺔ وﻩﺰﯾﺪ اﻣܼﻵﺎﻩﺔ وﻏﺰﻼﺮ اﻣﻪﻊﺮﻘﺔ ܉ﻊﺪ ﻘﻨﻮن ان ﻼﻜﺘ܈ اﻣﻮاﻛﻊﺔ ﻘﻲ ا ﯾﺨﻳ ﻘﺎ܉ـﻰ ﻘܹﺎﻣﺘﻳ اا اﯾﻀﺎ ﻘﻲ ﻟﻝ ﺧﻮﻘﺎ‬ “.‫ﻩﻫ ܓﺤﺮﯾﻗ اﻣﻪﻎﺮض‬ 77 Ibn Taghrī-Birdī, al-Nujūm al-zāhirah fī mulūk Mi r wa-al-Qāhirah, eds. Jamāl al-Dīn al-Shayyāl and Fahīm Shaltūt (Cairo: al-Hay ah al-Mi rīyah al- Āmmah li-al-kitāb, 1972), v. 16:347. 78 Al-Biqā ī, I hār, fols. 226b–232b. the qur n commentary 27 others did. Yet in the apologia, it is al-Qudsī who is blamed for starting the whole controversy. The outline of the story as told by al-Biqā ī is as follows: sometime in 850/1447, al-Qudsī moved from Jerusalem to Cairo, and sought out his classmate al-Biqā ī. When quizzed by al-Biqā ī as why he had moved to Cairo, al-Qudsī mentioned that a dream of his had foretold that only al-Biqā ī could reform him. It seems that al-Qudsī’s reputation was such that he had to leave Jerusalem. Apparently, it was known there that he was a passive homosexual. In any case, al-Biqā ī suspected that al-Qudsī was trying to benefit from the political connections that he had established in the Mamluk system. Al-Biqā ī eventually relented, and performed a ceremony of repentance. He brought water from the Well of Zamzam, and asked al-Qudsī about his sin; al-Qudsī proceeded to say that his main sin was riyā , or religious hypocrisy, the performing of pious acts and deeds for the benefit of one’s social reputation rather than because of inner piety or fear of God. Riyā was a cardinal sin in the rarified Islamic ethical system of self assessment. Al-Biqā ī ordered al-Qudsī to drink the holy water with the intention of entering into a new phase of his life. Al-Biqā ī also placed conditions on al-Qudsī, which amounted to a sort of apprenticeship with him.79 By 867/1462, al-Qudsī was helping al-Biqā ī to proofread the quotations in his new Qur ān commentary.80 He worked late into the night, and complained that the inn where he was staying kept locking him out. So al-Biqā ī allowed him to move into his mosque, where two of his servants already lived, one a native from one of the oases of Egypt (al-wā ah), the other a black slave ( abd zanjī ). It was after this that things started to go wrong between the two friends. The two adolescent (murāhiq) servants of al-Biqā ī complained to him that al-Qudsī had attempted to have sex with them ( yurīduhumā alā anfusihimā). It is true that al-Qudsī had a reputation in this regard, 79 80 Ibid., fol. 226b: ‫ ﻩﺎ اﻣﻜﺼﺪ؟ ﻘﻜﺎل ان ﺗܹﻦﻜﻨﻲ ﻘﺘﻪﻨﻊܒ ﻘﺎﻣܧ ﻉﻦﻲ ﻘﺪܮﻦܒ ܉ﻳ اﻣﻰ ﻩܹﺠﺪي واﺣﻀﺮ‬.‫ﻘﻜﻦܒ اﻻﻩﺮ اﻳܹﺮ ﻩﻫ ﻴﺬا‬ ‫ﻩﺎء ﻩﻪﺎ اﺣﻀﺮܓﻳ ﻩﻊﻲ ﻩﻫ ﻩﺰم وﻛﻦܒ ﻣﻳ اܮﺒﺮ ﻬﻲ ﻈﻫ ﻬﺒﻝ اﻣﺬي اܸـﺘﺘﻴﺒﻝ ﻩﻨﻳ ﻘﻜﺎل ﻩﺎ اﻉﻦﻨ ﻣﻲ ﻈﻪ ﻳܹﻦﻨ ﻩﻫ‬ ‫ ﻘﺬﻛﺮ ﻣﻳ ﻬﻴﺔ ﻳܼﺮ ﻩﺎء ﻩﺰم ﻣﻵﺎ ﻘﻙﻊﻢ ودﻈﻮ ﻣﻲ وﻣﻳ واܻﺘﺮﻂܒ ﻉﻦﻴﻳ ان ﻻ ﯾﻜﺪم ﻉﻦﻰ ﻈﻪﻢ‬. ‫اﻣﺮاء وﻻ اﻣﺼ‬ .‫ﯾﺤﺘﺎج اﻣﻰ ﻩܼﻮ ﺣﺘﻰ ﻳܹﺘܼﻴﺮ ﻬﻲ ﻘﻴﻳ وان ﯾﻨﺘﻵـﻲ ﻈﻪﺎ اﻬﻵﺎﻲ ﻈﻨﻳ‬ Ibid. ‫ﻘﻦﻪﺎ ﻞﺎﻬܒ ܸـﻨﺔ ܸـﺒﻇ وܸـﺘﻴﻫ اد ﻘﻲ اﻣﺘﻜﺮ اﻣﻲ وܻﺮع ﯾﻜﺎ܉ﻢ ﻩﻊﻲ ﻞﺘﺎ܉ـﻲ اﻣﻪܹﻪﻰ ﻬﻈﻨ اﻣﺪ ﻘﻲ ܓﻨﺎܸ܈ اﻻا‬ ‫ وﻞﺎن ﯾﻨﺰل ﻘﻲ ܮﺎن ﻛﺮﯾ܈ ﻩﻫ ﻩﻨﺰ ﻣﻲ ﻘﻴﻪﻜܙ ﻈﻨﺪي اﻣﻰ ﺟﺎﻬ܈ ﻩﻫ اﻟﻦﻴﻢ‬.‫واﻣܹﻮ وﻠﻨܒ ﻩﻀﺮو ا اﻣﻰ ﻩﺜﻢ ﻟﻝ‬ .‫ܚﻨ ﯾﺬﻴ܈ ﻘﻴﺠﺪ اﻣﺨﺎن ﻩﻎﻦﻜﺎ ﻘﻨﻴﻪﺘﻳ ﻘﻲ ﻩܹﺠﺪي‬ 28 chapter two but al-Biqā ī evidently never thought that he would dare to make an advance on his servants in his own mosque, especially when it was known that al-Biqā ī was a strict interpreter of the Sharī ah in the matter of homosexuality. Al-Biqā ī held that the death penalty was the punishment for those who engage in such acts. Believing the accusation of the two servants, al-Biqā ī took al-Qudsī aside and rebuked him. Al-Biqā ī hoped that such a rebuke would be enough, since he did not want to drag al-Qudsī to the courts for fear of scandal. The last thing al-Biqā ī wanted was to go public with the accusations of the servants, which could open a floodgate of gossip about al-Biqā ī himself. Al-Biqā ī informs the reader that he never thought that al-Qudsī would go public with this story and bring shame upon himself ! What al-Biqā ī did not count on was a counter accusation from al-Qudsī—or, more precisely, a preemptive accusation. Al-Qudsī was planning to return to Jerusalem, but he was afraid that al-Biqā ī might start spreading rumors about him in his absence.81 Seeing a chance to make a profit and to preempt the accusations he assumed would eventually surface, al-Qudsī accused the two servants of raping him, and al-Biqā ī of not returning money he had lent him. Meanwhile al-Biqā ī was having some trouble with the Mamluk establishment—after having long been on good terms with them. According to al-Biqā ī, the Dawādār Yashbak al-Mua yyidī was very fond of him. This Dawādār was a rather learned Mamluk amir with the nickname al-faqīh (the jurist). He dabbled in the religious sciences and was fond of religious scholars.82 He was initially extremely appreciative of al-Biqā ī and, having inspected a volume of al-Biqā ī’s Qur ān commentary, believed the claim that this was a novel approach to the Qur ān. Yashbak would later make fun of other scholars who failed to appreciate al-Biqā ī’s brilliance. Apparently, he rebuked a certain al- ūkhī (d. 880/1475) for his interpretation of a certain Quranic verse and went on to praise al-Biqā ī in front of a gathering of native Egyptian scholars. Al- ūkhī was an enemy of al-Biqā ī, and especially 81 82 Ibid., fol. 228b: ‫ﻘﻦﻪﺎ وﻛﻊܒ ﻴﺬﻲ اﻣﻮاﻛﻊﺔ ܮﺎف ا܉ﻮ اﻣﻊﺒﺎ ان ﻳܹﺎﻘﺮ واا ﻩﻵﺎﺟﺮ ﻣﻳ ﻘﺎܕﻜﻦﻨ ﻘﻴﻳ ﻘﺎو ﯾﻳ‬ On this scholar see al-Sakhāwī, aw , v. 10:270–272. See also David Ayalon, “Studies on the Structure of the Mamluk Army”—III, Bulletin of the School of African and Oriental Studies XVI (1954) p. 63 for reference from Ibn Iyās on this Mamluk prince. the qur n commentary 29 of al-Biqā ī’s teacher, Abū al-Fa l al-Mashdāllī, who had wrangled from al- ūkhī a position as the exegete of the al-Man ūrīyah mosque.83 When al- ūkhī protested that scholars had already written on this same topic, Yashbak went on to deride him and accused him of regionalism. Egyptian scholars were, he claimed, unholy (manājīs)—implying that jealousy was the cause of their dislike of al-Biqā ī, who was a Shāmī, or from Syria. In this sense, al-Biqā ī’s boasting and Yashbak’s remarks might have been al-Biqā ī’s undoing. When a volume of al-Biqā ī’s Qur ān commentary was brought to the scholars to inspect, the first thing they noticed were quotations from the Bible. They pointed out that the Bible had been tampered with by the Jews and the Christians, and hence is unreliable as scripture (mubdalah) and that some jurists have even allowed the use of the paper of the Bible for toilet paper (al-istinjā bihā). Eventually, they quipped that “this book is better housed in a church.”84 These statements were too catchy not to have an effect on Yashbak and others who heard them. Yashbak’s fondness for al-Biqā ī would soon fade. Al-Qudsī meanwhile headed to the chief anbalite judge of the city, Ibn al-Shi nah, and insisted that a physical examination of his private parts be carried out. The judge was scandalized, but in the face of al-Qudsī’s insistence, he asked two witnesses to do the inspections, only to discover that his penis was shriveled with very small testicles. Al-Qudsī declared that a disease had rendered him impotent, and that he had no sexual drive. He then instructed the judge to mention his sexual impotency to al-Biqā ī. When asked why, he proceeded to inform him that al-Biqā ī had accused him of sexual impropriety with one of the servants.85 Al-Qudsī wanted al-Biqā ī to forgive him and return 83 84 85 Al-Sakhāwī, aw , v. 4:294. Al-Biqā ī, I hār, fol. 227b ‫ ﻘﻜﺎﻣﻮا ﻴﺬا اﻣﺬي ﻛﺮﻲ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﯾﻪﺔ ﻻ ﯾﺠﻮ ﻻﻬﻵﺎ ﻩﺒﺪﻣﺔ وﻛﺪ ﺻﺮح ܉ﻊﺾ‬. . . ‫ﻘﻦﻪﺎ ا اﻴﻨ اﻥﻜﺘﺎ وﻬﻈﺮوا‬ .‫اﺋﻪﺘﻨﺎ اﻬﻳ ﯾﺠﻮ اﻻܸﺘﻨﺠﺎء ܉ﻵﺎ واﻣﻎﻮا اﻣﻰ ان ﻛﺎﻣﻮا ان ﻴﺬا اﻥﻜﺘﺎ ﻻ ﯾﺼﻦܧ ان ﻼﻜﻮن اﻻ ﻘﻲ ﻠﻨﻴܹﺔ‬ Ibid., fol. 228b ‫ﻘﻦﻪﺎ وﻛﻊܒ ﻴﺬﻲ اﻣﻮاﻛﻊﺔ ܮﺎف ا܉ﻮ اﻣﻊﺒﺎ ﻩﻫ ان ﻳܹﺎﻘﺮ واا ﻩﻵﺎﺟﺮ ﻣﻳ ﻘﺎܕﻜﻦﻨ ﻘﻴﻳ ﻘﺎ ﯾﻳ ﻘﺠﺎء ܉ﻊﺪ اام اﻣﻰ ﻛﺎﺿﻲ‬ ‫اﻣﺤﻨﻙﻴﺔ اﻣﻪﺤ܈ ا܋ﻫ اﻣܼﺤﻨﺔ ﻘܹﺎﻣﻳ ان ﯾﺪع اܚﻨﻴﻫ ﻞﺎا ﻈﻨﺪﻲ ﯾﻨﻈﺮان ﻛﺮﻲ ﻘﺎܸـﺘﻊﻈﻨ ﻟﻝ وﻛﺎل ﻣﻳ اﺟﻨﻨܒ وﻬﺤﻮ‬ ‫ﻴﺬا ﻩﻫ اﻣﺘﻜﺒﻴܒ ﻘﺎﻣܧ وﻛﺎل ان اﻣﻊﻦﻪﺎء ااﺣﻮا ﻟﻝ ﻟﻦﺤﺎﺟﺔ واا ﻣﻲ ﺿﺮو و܋ﻜﻰ ﻘﻮق اﻣﺤﺎﺟﺔ وﻣﻨ ﻼﺰل ﻘﻲ ﻩﺜﻢ‬ ‫ﻟﻝ اﻣﻰ ان ﺿﺤﻝ ﻩﻨﻳ ܉ﻊﺾ اﻣﺤﺎﺿﺮ ﻼﻫ ﻘﻜﺎل اﻣﻜﺎﺿﻲ ان ا دܓﻪﺎ ﻘﺎﻘﻊ ﻘﻜﺎﻩﺎ ﻘﺮاا اﻬﻳ ﻣﻴܷ ﯾﻈﻵﺮ ﻩﻫ ﻛﺮﻲ اﻻ‬ ‫[ ܓﻙﺘﺮ اﻬﻳ‬. . .] ‫اﻣﺤܼﻙﺔ ﻘﻜﻂ وان اܚﻨﺘﻴﻳ ﺻﻎﻴﺮان ﺟﺪا ﻩﻜﻦﺼﺘﺎن ﻘﻜﺎﻻ ﻩﺎ اﻣܹﺒ܈ ﻘﻲ ﻴﺬا ﻘﻜﺎل ان ܓﻊﻦﻪﺎ اﻬﻲ ﻻ‬ ‫ﺣﺼﻢ ﻣﻲ واﻟﻦﻳ ﻩﺮض ﻩﻫ ܸـﻨﺘﻴﻫ ﻘﺎ܉ﻄﻢ ܻﻵﻮܓﻲ وܓﺬﻛﺮا ﻟﻝ ﻟﻦﺒﻜﺎﻈﻲ ﻘﻜﺎﻻ وﻣﻨ؟ ﻘﻜﺎل ﻻﻬﻳ ﻞﺎن ﯾﺤܹﻫ اﻣﻲ ܚﻨ‬ .‫اܓﻵﻪﻨﻲ ﻘﻲ ﺻﺒـﻲ ﯾﺨﺪﻩﻳ ﻩﻫ اﻣﻮاܩﺔ‬ 30 chapter two to their previous state of friendship, but al-Biqā ī adamantly refused. Al-Biqā ī of course was not swayed by this medical miracle: he simply alluded to the private parts of donkeys and horses—how shriveled they can be and how large they can become! In response to the intransigence of al-Biqā ī, al-Qudsī mounted a counter-offensive: whenever he met a scholar he would tell him that al-Biqā ī had said this and that about that scholar. Since he was a close associate of al-Biqā ī, the rumors that he spread left a bad taste, even when scholars knew better than to trust al-Qudsī. Soon, there were enough disgruntled scholars who had turned against al-Biqā ī. Then, al-Qudsī lodged a formal complaint with the anafī judge, claiming that he had been beaten, his honor sullied and that money had been stolen from him by al-Biqā ī. More importantly, he claimed that al-Biqā ī ordered his two servants to “violate me.”86 Al-Qudsī then managed to get Yashbak and the chief police of Cairo (ra īs al-nawbah) Timurbughā (who later became a sultan for a short stint) on his side.87 Thus, al-Biqā ī was in a precarious position since the Mamluk establishment had just swung out of his favor. We can only imagine the impact of this salacious story on Cairene society. This was material for gossip and entertainment, and the city was consumed with the burgeoning story.88 Al-Biqā ī could have stopped all of this by taking an oath denying the embezzlement charges; but as a pious man he refused to take an oath unless formal proceedings were held, thus making it possible for al-Qudsī to escalate the situation until he was paid off. In this atmosphere of anti-Biqā ī fervor, his enemies among the ulamā found the Mamluk establishment now more disposed to listen to their complaints about this haughty scholar. These enemies of al-Biqā ī mocked his claims to originality, and told Yashbak that al-Biqā ī’s Qur ān commentary should be burned.89 Some of his enemies were clearly having fun at his expense, claiming that his commentary was nothing but quotations from the Bible with nothing Islamic in it.90 They even 86 87 88 89 90 Ibid., fol. 228b: ‫واﻩﺮ ﻍ ﻩﻳ وﻈﺒﺪﻲ ان ﯾﻙﻊ ܉ـﻲ ﯾﺼﺮح وﻻ ﻼﻜﻨﻲ‬ On Timurbaghā see al-Sakhāwī, aw , v. 3:40–41. Al-Biqā ī, I hār, fol. 229a: ‫ﻘﺎﺿﺮم اﻣﺒ د ا ا ܉ﺤﻴܙ اﻬﻳ ﻣﻨ ﯾﺒﻚ ﻟﻦﻨﺎ ﻞ م ﻘﻲ ﺟﻪﻴﻇ اﻣﺒﻦﺪ ﻉﻦﻰ ܸﻊﺘﻵﺎ اﻻ ﻘﻲ ﻴﺬا اﻣﺤﺪﯾܙ وܻﺮع اﻣﻨﺎ‬ .‫ﻼﺰﯾﺪون ﻘﻴﻳ وﯾﻨﻜﺼﻮن وﯾﻎﻴﺮون وﯾﺤﺮﻘﻮن اﻣﻰ ان ﺻﺎ ܸﻴﺮا ﻣﻮ ﻞﺘ܈ ﻞﺎن ﻩﺠﻦﺪا‬ Ibid., fol. 229a: ‫وﻛﺎل ﻣﻳ ﺟﻪﺎﻉﺔ ﻩﻨﻵﻨ ان ﻴﺬا اﻥﻜﺘﺎ ﻩܹـﺘﺤﻚ ﻟ ﺣﺮاق‬ Ibid., fol. 230a: ‫اﻬﻳ ﻣﻴܷ ﻘﻴﻳ اﻻ اﻣﺘﻮ ا واﻻﻬﺠﻴﻢ‬ the qur n commentary 31 wondered if he should be dabbling with scholarship, suggesting that he should instead go out with sword in hand and become a highway robber, since he was such a good fighter!91 Eventually there was a trial for al-Biqā ī regarding the complaints made by al-Qudsī, who apparently developed cold feet. Al-Qudsī refused to lodge the complaint formally in the presence of all the parties concerned, then the presiding court called for reconciliation, and he also remained silent. Apparently, al-Qudsī was not sure that al-Biqā ī would not change his mind and take the absolving oath (this is a classic case of an accusation that could be rebutted by an oath). Indeed, al-Biqā ī had realized that al-Qudsī was trying to extort the money by terrorizing and scandalizing him.92 Eventually, al-Qudsī was paid the money, and al-Biqā ī got out of this sordid affair. Part of al-Biqā ī’s strategy in this affair was to solicit fatwas and comments from the leading ulamā of his time to defend his book and its usage of the Bible. He was very successful in this effort, and managed to get the whole elite scholarly establishment behind him. In this sense, the scandal afforded al-Biqā ī a chance to defend himself against any accusations of heresy or innovation in the manner that he quoted the Bible. Thus, in the year 868/1463, a year after the scandal broke out, al-Biqā ī managed to collect an impressive number of fatwas justifying his approach; the fatwas came from the four chief judges of Cairo and a host of other famous scholars. These were made available in three of al-Biqā ī’s books: I hār, Ma ā id, and al-Aqwāl.93 The Second Phase of the Bible Controversy The first episode of the controversy was thus a social embarrassment for al-Biqā ī. It is true that he managed to get the upper hand in the intellectual debate that became part of the scandal, but the cost was high.94 Al-Biqā ī informs us that he was so ashamed of the whole affair 91 92 Ibid.: ‫وﯾﺬﻴ܈ ﯾﻜﻄﻇ اﻣﻄﺮﯾﻚ‬ Ibid., fol. 229b: ‫وﯾﻜﻮل ܉ﻊﻀﻵﻨ ﻩﺎ ﻣﻳ وﻟﻦﻊﻦﻨ اﻬﻪﺎ ﺣﻜﻳ ان اܮﺬ ܸـﻴﻙﺎ وܕﺮܸﺎ‬ ‫وﺟﻦܹـﻨﺎ ﻩﻇ اﻣﻜﻀﺎ ﻘﻨﺪ ﻟﻦﺪﻈﻮى ﻘﻦﻨ ﯾﻙﻊﻢ و܉ﻜﻲ ܸﺎﻞﺘﺎ ܚﻨ ﻟﻦﺼﻦܧ ﻘﻦﻨ ﯾﻨﻄﻚ ܚﻨ ﻟﻦﺪﻈﻮى اﻣﻪﺎل دون اﻣﻊﺮض ﻘﻦﻨ‬ ‫ﯾﻨﻄﻚ ﺧﻮ ﻘﺎ ﻩﻫ ان ﯾﺪﻈﻲ ﻘﺎܩﻦﻗ ﻘﻴﻙﻮ ﻩﺎ ﻼﺮﺟﻮﻲ ﻩﻫ ﻩﺎل اܮﺬﻲ اﻻ ﻴﺎ ! وﻂﺎل اﻥﻜ م ﻘﻜﺎل اﺧﻮﻲ اﻟﻦﻳ‬ .‫اﻂﻮوا ﻈﻨﺎ ﻴﺬا اﻣﺒܹﺎ ﻻ ﻩﺎل وﻻ ﻈﺮض‬ Ibid., fols. 231a–232b; Ma ā id, v. 1:113–129; for al-Aqwāl see next chapter. Al-Sakhāwī has preserved for us a rather pathetic self-consoling remark on al-Biqā ī’s part about this scandal: “al-Biqā ī used to console himself, and state that nobody would seriously believe that I stole money from Abū al- Abbās al-Qudsī, but 93 94 32 chapter two that he hated Cairo, and felt that foreigners in Cairo were not liked.95 He ceased going out and stopped socializing.96 All the same, the first phase of the affair had ended not only with the payment of the money to al-Qudsī, but also with the four chief judges of Cairo siding with al-Biqā ī on the matter of the usage of the Bible. Soon, the affair was forgotten. There is, however, as I said before, an anomaly, for the apologia, al-Aqwāl, was written five years after this episode in 873/1469. The reason al-Biqā ī gives for the composition of this treatise is another confrontation with another scholar, Ibn al-Qa ān (879/1475). This scholar, who amounted to nothing, had decided for whatever reason to stir up the affair anew, but was no match for the academic prowess of al-Biqā ī.97 After a clash at a chance meeting, Ibn al-Qa ān realized that he needed the help of a more seasoned scholar to attack al-Biqā ī. Ibn al-Qa ān thereupon enlisted the help of al-Sakhāwī, who wrote a treatise, al-A l al-a īl fī ta rīm al-naql min al-Tawrāt wa-al-Injīl, which presented the traditional position of the Sharī ah against the use and the reading of the Bible.98 Although there are reports that Ibn al-Qa ān also wrote a treatise against al-Biqā ī, it was al-Sakhāwī’s involvement that irked al-Biqā ī.99 Thus it is this far more solid intellectual challenge from al-Sakhāwī that forced al-Biqā ī to write his apologia. Although al-Biqā ī had decided early on to eliminate from his treatise the sections containing the particulars about the second phase of the scandal, luckily, the details of this episode are preserved in the draft manuscript of al-Aqwāl, which I have edited here in an appendix. It is clear that the tone of these sections is undignified, and al-Biqā ī may have wanted as for my accusations of homosexuality, they have stuck! I accused him of rape, and he ended up confessing to having been raped! Both are comprehensible! See al- aw , v. 1:366: 95 ܽ‫ﻥﻜﻫ ﺻﺎ اﻣﺒﻜﺎﻈﻲ ﻳܹﻦﻲ ﻬﻙܹﻳ ܉ﻜﻮﻣﻳ ﻩﺎ اﻣﻪﺎل ﻘ ﯾﻈﻫ ܉ـﻲ ܮﺬﻲ واﻩﺎ اﻣﺘﻙﺎﻉﻢ ﻘﺎﻞﺒﺮ ﻩﺎ ﻘﻴﻳ ان ﯾﻜﺎل ام ܻܯ‬ .‫ﻘﻊ ﻘﻙﻊﻢ ﻘﻴﻳ ﻩﺜﻦﻳ واﻛﺒܧ‬ 96 ‫واﻩﺎ اا ﻘﺎﻬﻲ ﻛﺮ ﻴܒ اﻻﻛﺎﻩﺔ اﻣﻜﺎﻴﺮ ﻩﻪﺎ اﯾܒ ﻩﻫ ܓﻪﺎﻣﻮا ﻞﺜﺮ اﻣﻨﺎ ܉ﻵﺎ ﻉﻦﻰ اﻣﺒﺎﻂﻢ و܉ﻎﺾ اﻣﻎﺮﯾ܈ ﻻ ܸـﻴﻪﺎ ان‬ .‫ﻞﺎن ﻩﺼﻮن اﻣﻊﺮض‬ 97 .‫ﻠﻨܒ ﻘﻲ ﻍﺎﯾﺔ اﻣܯﺠﻢ ܉ﺤﻴܙ ﻩﻨﻊﻨﻲ ﻟﻝ ﻩﻫ اﺟﺘﻪﺎﻈﻲ ܋ﻜﺜﻴﺮ ﻩﻫ اﻣﻨﺎ وﻩﻫ ܕﺮددي ﻘﻲ اﻣܼﻮا ع‬ Al-Biqā ī, I hār, fol. 230b: Ibid.: Al-Sakhāwī, al- aw , v. 9:248–252. 98 For this lost work see Mashhūr Āl Salmān, Mu allafāt al-Sakhāwī (Beirut: Dār Ibn azm, 1998), pp. 42–43. 99 Al-Sakhāwī, al- aw , v. 9:251 ‫وﻞﺘ܈ ﺟﺰاء ﻳܹﻴﺮا د ﻘﻴﻳ ﻉﻦﻰ اﻣﺒﻜﺎﻈﻲ ܉ﻊﺾ ﻩﺎ وﻛﻇ ﻣﻳ ﻩﻫ اﻣﻪﻨﺎﻞﻴﺮ‬ the qur n commentary 33 his treatise to be as impersonal as possible. It is thus exceptionally fortunate that we have access to this background information. The dignified fight over the Bible was thus motivated by rather mundane considerations. It is no wonder that all those involved attempted to present only their polemics, and kept the sordid details of the controversy out. Structure and Content of al-Aqwāl Al-Aqwāl is a two-pronged treatise which attempts to prove two points: that the religious use of the Bible (both the Hebrew Bible and the Gospels) is a legitimate Islamic activity, and that the Qur ān commentary of al-Biqā ī, Na m, is superior to any previous commentary before it. There are thus two major sections in the treatise. At first glance, the work looks like two books put together by the author for the sake of convenience. However, this is a misapprehension, as the two issues are related polemically: they are defending the same work, albeit from completely different angles. The treatise is divided into a preface, an introduction (muqaddimah), eight chapters and a lengthy conclusion. The eight chapters are all devoted to the issue of the use of the Bible in Islam. The conclusion (al-khātimah) deals with a totally different aspect of al-Biqā ī’s Qur ān commentary: its superiority to any previous work because he both avoided certain glaring mistakes and resolved longstanding difficulties in the interpretation of problematic verses in the Qur ān. The conclusion is divided into two major divisions (amr awal, and amr thānī ). The aim of the first section of the conclusion is to point out the flaws that al-Biqā ī had avoided in his commentary that other commentators had fallen into. The second section of the conclusion is itself divided into two sections: the first discusses eight verses in the Qur ān whose interpretation had bewildered scholars thus far, which al-Biqā ī had managed to interpret correctly; the second part is a synoptic comparison between the interpretation of Sura 108 (al-Kawthar) as given by Ibn al-Naqīb and al-Biqā ī himself. The purpose is to provide the reader with the two interpretations side by side, with little commentary, in order that the readers could judge for themselves which is superior. I have already given a detailed description of the content of the first 34 chapter two part of the treatise.100 The content of the second part of the treatise is self explanatory: Al-Biqā ī quotes previous exegetes on certain verses and, pointing out that they did not get to the bottom of the verse, he proceeds to offer his explanation as given in his already published Qur ān commentary. I would like to highlight certain characteristics of the treatise that I have not dealt with in my article, which add to the significance of this unique treatise. The first remark that needs to be made about the treatise is that it is a composition of citations. By this I mean that most of the work is made up of quotations from tens of sources. The significance of these citations is that they reflect the multiplicity of voices of authority available in the medieval scholastic Islamic world. Far more important is that this aspect of the treatise—the claim that it is a mere collection of authoritative statements in support of using the Bible—is the main strategy in the cumulative argument of al-Biqā ī’s defense of his method. He simply presents statements (aqwāl, the first word in the title of the treatise) that were already available in the Islamic tradition that supported his position on the matter of quoting old scriptures. He thus had no need to belabor the point. The tradition spoke for itself on this matter and the tradition was on his side. Indeed the title page of the Dār al-Kutub, Tafsīr 49 is emphatic about this aspect of the composition. This is not a work written, or composed, ta līf, rather it is a gathering, jam .101 The use of the word “gathered” reflects the self-presentation of al-Biqā ī since this copy was personally approved by him and is based on his own copy. By the time a scribe wrote a copy of the treatise the word “gathered” was replaced by the more expected “authored.”102 The second remark I would like to mention is that the number of works that were available to al-Biqā ī and from which he quotes is simply staggering. Although I have traced each author and title mentioned by al-Biqā ī for the sake of this edition, I have decided to leave the study of the library of al-Biqā ī to a separate article. The cultural significance of this treatise is thus multilayered. The subject matter 100 See my “A Muslim Hebraist: Al-Biqā ī’s (d. 885/1480) Treatise on the Bible and His Defense of Using the Bible to Interpret the Qur ān,” Speculum, forthcoming. 101 See Dār al-Kutub, Tafsīr 49, fol. 1: Kitāb al-aqwāl al-qawīmah fī ukm al-naql al-kutub al-qadīmah, jam shaykhinā . . . 102 See the title page of the edition which documents the two words. the qur n commentary 35 of the treatise is highly significant—is the Bible part of the Islamic religious heritage or not?—and the works it cited, mostly unedited and lost, are themselves worthy of investigation. The significance of this treatise will become increasingly apparent as more scholars turn their attention to its study. CHAPTER THREE THE MANUSCRIPTS OF AL-AQWĀL AND THE PLAN OF THE EDITION There are four manuscripts of al-Aqwāl (henceforth Aqwal ). What follows is a detailed description of their most salient features. While all the four were utilized in this edition, two were sparingly used since they added little clarity to the text and represented a redundancy in the history of the transmission of the text. The remaining two copies, because of the peculiarity of each, and the relationship they exhibit, were essential for this edition. Eventually, a facsimile of the two copies used for the edition should be published, since they represent an important teaching tool for students of Arabic paleography. Two of the four manuscripts are housed in the Egyptian National Library (Dār al-Kutub al-Mi rīyah). Since Dār al-Kutub does not allow the inspection of the originals, my analysis of these two manuscripts is based on microfilm copies. The other two remaining copies are housed in the Escorial Real Biblioteca. I am grateful to the director of the Escorial, Mr. José Luis del Valle Merino, for allowing me to inspect the manuscripts and for extending to me all the necessary help while working at the Escorial. A Description of the Manuscripts 1) Dār al-Kutub, tafsīr 49 Dated Saturday the 4th of Rama ān 873 Hijrī (18th of March 1469); the manuscript has no pagination, and consists of 56 folios and 5 insertions (the technical Arabic word for insertions is al-farkhah, which is actually used by al-Biqā ī in this copy).103 These insertions were added at folios: 4a, 11a, 18b, 19b and 46b. The Dār al-Kutub cataloger states 103 For the term al-farkhah, see Adam Gacek, The Arabic Manuscript Tradition A Glossary of Technical Terms & Bibliography (Leiden: Brill, 2001), 108. 38 chapter three in the card of the microfilm—the only instance of any description of this manuscript from the Egyptian National Library—that it has 59 folios, which is erroneous; apparently some of the insertions have been counted as folios.104 The total number of folios and insertions is thus 61. In my reference to this copy, I use the original number of folios (56) and refer to the insertions individually after the folio in which they are inserted. The insertions are detached from the binding and are different in size from the folios. Each folio has 25 lines, with an average of 12 words per line. The script is a clear scholarly naskhī script, almost fully dotted, and sometimes complete vocalization is given for certain difficult words, especially non-Arabic words. The scribe was a certain Abū al-Lu f, Mu ammad b. Mu ammad b. Mu ammad b. A mad b. Alī. The scribe was copying from the musawwadah (rough draft) of al-Biqā ī, which is of course an autograph. The colophon reads as follows: Finished copying this work which was written by its scribe the neediest of creatures for God’s forgiveness, Abū al-Lu f Mu ammad b. Mu ammad b. Mu ammad b. A mad b. Alī, al-Kha īb (the preacher) on Saturday, the fourth of Rama ān in the year 873. I copied it from the draft (musawwadah) which was written by the hand of our Sheikh al-Biqā ī.105 This copy has extensive marginalia, which spilled over five insertions for lack of space. The marginalia and the insertions were made by the hand of al-Biqā ī himself, who proofread the copy. In the last folio we have a proofreading remark (a standard practice in Arabic medieval proofread manuscripts) which states explicitly that it was done by the author himself (katabahu mu allifuhu). Nowhere, however, do we have in the manuscript an explicit indication that the marginalia were by the author’s hand, but the matter is certain. The proofreading remark is in the same hand as the marginalia; moreover, there are many autograph works by al-Biqā ī, enabling us to compare the two scripts. The cataloguer of Dār al-Kutub was certain that the marginalia were written by al-Biqā ī himself, and states as much on the microfilm card.106 104 Most of the manuscripts of Dār al-Kutub are not catalogued (only listed in the published catalogues); each microfilm however has a card that has some bibliographic information and basic descriptions of the manuscript. 105 For the full Arabic version of the colophon see the footnote at the last page of the edition. 106 Now that the Dār al-Kutub transfers the microfilm copies into digital copies, they omit the inclusion of the microfilm card, a rather unfortunate practice. Thus, when I obtained a copy of Dār al-Kutub tafsīr 49 from the National Library it was a digitized the manuscripts of AL-AQWĀL and the plan of the edition 39 I myself reached the same conclusion independently when I double checked the script of the marginalia with the autograph copy of alBiqā ī’s history and also his signature preserved in the ex libris on one of his library books, preserved in Istanbul.107 There is no doubt that this is his handwriting. The matter is also strengthened by the fact that the marginalia are an integral part of the text and not a commentary. A copy made a few months later of Aqwal and based on this copy incorporated the marginalia of Dār al-Kutub tafsīr 49 as part of the text proper. This is Escorial árabe 1540. There is thus no doubt whatsoever both from paleographic and contextual evidence that the marginalia and insertions are from al-Biqā ī’s hand. The authority of this copy is thus indisputable; although written by a scribe it was approved, edited, and corrected by the author himself. The scribe of Dār al-Kutub tafsīr 49, Abū al-Lu f, left the profession of his father, silk-making (qizāzah), acquired an education, and turned to writing as a profession.108 He also was a companion and close ally of al-Biqā ī. Al-Sakhāwī, the only independent source of information about the scribe that confirms his existence, does not mention the year of Abū al-Lu f ’s death.109 It is clear that he outlived his master, however. The biographical entry by al-Sakhāwī on this scribe—an unflattering one, it should be said, for any friend of al-Biqā ī was fair game for alSakhāwī; hence the reference to the lowly origin of Abū al-Lu f—makes it clear that he was a professional scribe (nasakha bi-al-ujrah). Al-Sakhāwī remarks that Abū al-Lu f was a dedicated friend and champion of alBiqā ī, who suffered because of his partisanship. He also mentions that Abū al-Lu f wrote some of the works of al-Biqā ī (wa-kataba lahu iddat ta ānīf ).110 There is thus no doubt whatsoever about the provenance of the manuscript and its close relationship to the author. copy of the microfilm without the benefit of the catalogue card. Almost a year later, I obtained a microfilm copy of the same microfilm from the Ma had al-Makh ū āt alArabīyah which did include the card with the important note of the cataloguer. 107 See Rustem Pasha 22, folio 1; the signature of al-Biqā ī and his indexing of this Qur ān commentary is actually on every title page of the work (Rustem Pasha 22–27). 108 On the profession of the scribe (nāsikh) see Carl E. Petry, The Civilian Elite of Cairo in the Later Middle Ages (Princeton: Princeton University Press, 1981), 241–242. 109 Al-Sakhāwī, al- aw al-lāmi (Cairo: Maktabat al-Qudsī, 1355/1936), v. 9:196. 110 We have at least two other extant works of al-Biqā ī written by this scribe. On these see, Mu ammad Ajmal al-I lā ī, Fihrist mu annafāt al-Biqā ī: an naskhatin manqūlah min kha ihi (al-Riyā : Maktabat al-Malik Fahd al-Wa anīyah, 2005), pp. 140, 207. 40 chapter three Copied by a professional scribe from the copy of the author, Dār al-Kutub tafsīr 49 was thus intended to be the final draft of Aqwal, a mubayya ah, to use the Arabic term, only to have al-Biqā ī change his mind and add more to the work, thus turning it yet again into a penultimate draft (a musawwadah). This copy is undoubtedly the most important witness, for it allows us a step by step reconstruction of the process of the composition of the work. The history of its composition, culled from statements by the author himself in the body of the work, and from the evidence of the manuscripts and the colophon, is thus: Al-Biqā ī wrote a draft of the work and showed it to his friend and student, Nūr al-Dīn, Alī b. Mu ammad b. Mu ammad b. Mu ammad b. Alī al-Ma allī who added some remarks on the margins.111 Al-Biqā ī was impressed enough with the marginalia ( awāshī ) of his student that he added these to the body of the work itself, making sure to attribute them to the student.112 A copy of this composite work was then copied by the scribe as the ultimate copy. Thus Dār al-Kutub tafsīr 49, without the marginalia which were added later by al-Biqā ī, represents the version intended initially as a final draft. To this version al-Biqā ī then added marginalia and proofread it, thus transforming it into the work that we now have. Thus we have in Dār al-Kutub tafsīr 49 two versions of the work, its original form as first intended by al-Biqā ī, which is available as the text proper, and then the final version which consists of the text and the additions he supplied later on the margins. The improved and enlarged version was the basis of the later published work. Almost all the marginalia are introduced into the text by an inverted L (or a quarter of a circle—an arc) placed in between the words where the addition should go with the long side pointing either right or left (⌐) to indicate on which side of the page the marginalia is inserted. In two special situations, insertions were added without the use of the inverted L. First, when the insertion was made at the end of the line, the author would simply continue the line into the margin. Second, when an insertion was added to the last line where the first word of the insertion would be squeezed slightly between two words and then continued into the margin on the bottom of the page. There was no confusion in these two cases, and no need for the insertion mark.113 111 On al-Ma allī see al-Sakhāwī, al- aw , v. 6:18–19. See al-Aqwāl, Escorial árabe 1539, fol. 2a. 113 For examples of such additions see folio 17b line 5, at the end of the line a phrase is added; see also folio 11, line 25 (the last line in the page), where the first word of the 112 the manuscripts of AL-AQWĀL and the plan of the edition 41 There are several kinds of marginalia in tafsīr 49. There are the one-word insertions and the short phrase insertions. There are also marginalia that correct a mistake in the text, where the word in the text is crossed out, but this type is not common. For an example of a two-word phrase added, see folio 2b line 12. For an addition of one word, see folio 11b line 13. Most of the marginalia are, however, extensive in the manner of additions and improvements on the text and its arguments, and they usually run from paragraph-length up to one folio (with a total of 62 lines on the two pages in one instance). Moreover, the lengthy marginalia are so numerous that at one point al-Biqā ī adds a margin to one of the insertion pages!114 There are at least four pages that are covered with marginalia on all four sides, making it impossible to follow where one ends and the next begins (folios 18b, 19a, 20a, and 24a). Al-Biqā ī makes every effort to assist the reader to find his way through the marginalia and additions, stating at the end of a margin in the folio proper that the continuation is to be found in the insertion and then starting with the first three words from the insertion, to make sure the reader knows which insertion to look at. Nevertheless, the manuscript as it stands now is such that it is impossible to reorganize into the form intended by al-Biqā ī without external guidance, which this document cannot supply on its own. Thus, even a few months after this copy was made, another scribe attempted to write a clean draft of it, only to fail (see the description of Escorial ms. árabe 1540 below under number 3). A modern scribe in the early part of the 20th century also failed to produce a coherent copy (see the description of Dār al-Kutub tafsīr 1269 below number 2). Thus there have been two unsuccessful attempts at producing a publishable draft (mubayya ah) of this manuscript; one medieval, made during the lifetime of the author, and one modern. That being said, this manuscript is legible, even its marginalia for the most part; indeed its readings are superior to any other surviving copy, and are essential for deciphering the other manuscripts. However, its proper order is impossible to reconstruct due the bewildering additions. One is never certain where to add the insertions the author has put in the margins. addition is inserted between two words and the phrase is then continued in the margin. The reader has no trouble understanding where the additions should be. 114 See Dār al-Kutub tafsīr 49, fol. 20 right hand margin, the first line parallel to the text, horizontally, where he states: yatlūhu bi-hāmish al-farkhah “al-tafsīr.” 42 chapter three Finally, perhaps one of the most important features of this manuscript from a paleographic point of view is the presence of an omission sign in the text, informing the author (or future scribes who must have been aware of the meaning of this sign) to omit a certain paragraph that has been bracketed by these two signs when a clean draft is written. Usually scholars who wanted to remove a section from their manuscript went ahead and crossed out the parts concerned; in this case the sections selected for removal were left intact, and thus could be easily read from the draft. Unless one knew the meaning of the signs, which are rather unobtrusive, (a little wave-like sign like the letter sīn in Arabic), one would have no idea that one was reading material destined to be removed. The sign must have been added by al-Biqā ī, and he has four pairs of such signs bracketing four passages. All four paragraphs were dropped from the officially published text. Three of the bracketed passages are mere phrases, and these I have left in the edition and alerted the reader to al-Biqā ī’s intentions. The fourth is a far larger section that consists of two folios, 2a–4a, and one insertion, insertion folio 4a. I have edited this large section separately as an appendix. The possible reasons that prompted al-Biqā ī to drop this section are impossible to determine conclusively. The most obvious reason is, I believe, his attempt to rid his work of any material that looks like ad hominem attacks on his enemies.115 This manuscript, however, does not represent the officially published version. There are two reasons that prevented me from using this copy as the basis for this edition. First, it is impossible to know with any certainty where the insertions go in the text; and second, the manuscript does not represent a copy of the officially published work (or promulgated work). I refer to this copy in the edition with the letter d in Arabic (‫ )د‬after Dār al-Kutub. Ignaz Goldziher, in a report sent to Moritz Steinschneider in 1876, described the content of Dār al-Kutub tafsīr 49.116 Goldziher’s report is a bare-minimum description of the contents of the manuscript, with no comments on its significance. A partial transcription of this 115 See the Arabic edition for these omitted phrases; see also the Arabic appendix (mul aq). 116 Moritz Steinschneider, Polemische und apologetische Literatur in arabischer Sprache (Hildesheim, 1966 reprint of Leipzig, 1877), 389–392. the manuscripts of AL-AQWĀL and the plan of the edition 43 manuscript was published in 1980 by Mu ammad Mursī al-Khūlī in Majallat Ma had al-Makh ū āt al- Arabīyah.117 2) Dār al-Kutub tafsīr 1269 Dated 1st Rama ān 1354 (27th November 1936). This manuscript consists of 245 pages, with pagination in the original by the hand of the scribe himself (not folios). The scribe is a certain Mu ammad A mad Fat Allāh. The script is a beautifully executed nashkī modern script; 21 lines per page, an average of 8 words per line. The manuscript dimensions are recorded by the cataloger of the microfilm: width 16 cm and length 26 cm. As in the case of the previous manuscript, my descriptions of this work are based on a microfilm copy. This is a modern copy of the work; the scribe fails to properly situate the various insertions in their corresponding place in the text, with the result that we have a confused and confusing text. Its only virtue is that it makes clear the impossibility of reconstructing the text using tafsīr 49 on its own. Very rarely (if ever) have I used this copy for the present edition. I only consulted it when curious to see what a scribe who had access to the original read when confronted with a difficult and unclear word. I have referred to this copy with the letter ā (‫)ح‬ from the Arabic adīth, modern, since this is a very late copy. 3) Escorial ms. árabe 1540 Dated 5 Dhū al- ijjah 873 (15 June 1469). There is a seal on the title page that I have been unable to decipher. A very brief description of this manuscript is available in the published catalogue of the Escorial Arabic collection.118 This petite copy, 13 cm in width and 18 cm in length with 21 lines per page, was written three months after Dār alKutub tafsīr 49.119 The colophon states that it is a third copy (al-nuskhah al-thālithah) of the work. The only conclusion one can reach is that it was written from tafsīr 49. This is confirmed by the fact that most of 117 Volume 26 no. 2 (1980): 37–96. The chapters published were 2, 3, 4, 5, and 6; this transcription however did not reproduce the marginalia of the manuscript. 118 Hartwig Derenbourg, Les manuscrits arabes de L’Escorial, Tome Troisième (Paris: Librairie Orientaliste Paul Geuthner, 1928), 126. 119 There is every indication that the Dār al-Kutub tafsīr 49 was itself of the same dimensions. 44 chapter three the marginalia of tafsīr 49 are included in the text of this copy. Yet such was the confusion with chapter two that the scribe left four folios (4a–8b) empty to be filled later, something that never happened; the scribe appears to have failed to finish the job. I think that al-Biqā ī was unhappy with this copy and left it unfinished, although it is also clear that al-Biqā ī proofread this copy and added some missing marginalia overlooked by the scribe.120 He must have decided that the work would need more polishing. As an incomplete copy which is based on a copy still available, it was a dead end. The scribe, a certain Alī b. al- asan b. Alī b. A mad al-Sarawī, was a friend of al-Biqā ī and, it seems, a mediocre scribe (takassaba bi-al-nishākhah).121 Al-Sakhāwī once more is our only source about this scribe, and he specifically mentions that he wrote the works of al-Biqā ī. We are thus fortunate that al-Sakhāwī showed such inordinate curiosity about his enemy al-Biqā ī. Al-Biqā ī was not off the mark when he remarked that al-Sakhāwī was obsessed with him! Even the scribes of his works were deemed worthy of mention. This copy is very faithful to Dār al-Kutub tafsīr 49, and I have used it only in very few occasions in the edition. I referred to it with the Arabic letter thā (‫ )ث‬the beginning of the word three in Arabic, since the manuscript itself refers to itself as a third copy. 4) Escorial ms. árabe 1539 This manuscript is undated and no colophon was appended; it was written after 880/1475 (see below for the reason for this dating), and runs to 92 folios. This copy is briefly described in the Escorial’s catalogue.122 This version of Aqwal was bound with another work into one volume. The other work is Kitāb alfā al-kufr by Mu ammad b. Ismā īl b. Ma mūd b. Mu ammad, known as Badr al-Rashīd (d. 768/1366).123 This work occupies folios 93a–107b. The volume is thus made up of 107 folios. Both copies were written by the same scribe. The script is professional naskhī script, with 21 lines per page. The folios are not in order, and they should be rearranged accordingly: 1–12b, 16a–18b, 13a–15b, 19a–92b. Both copies, Escorial ms. árabe 1540 and Escorial 120 121 122 123 For the proofreading notes see folios: 15b, 30b, 47b, 57a, and 77a. Al-Sakhāwī, al- aw , v. 5:211–212. Derenbourg, Manuscrits, 125–126. On this author see Brockelmann, S II: 88. the manuscripts of AL-AQWĀL and the plan of the edition 45 ms. árabe 1539, were the property of the same owner, for both have a laudatory phrase in the same handwriting, and are very similar in phraseology—which I am, however, unable to decipher fully. I am not even sure this is an ex libris note. It is in maghribi script, which means that the manuscripts were at some time either in the kingdom of Granada or in North Africa. It is actually rather peculiar that two versions of the same work were acquired by the same owner. It points to an inordinate care to acquire copies of this work. I have a suspicion that, having acquired the incomplete Escorial ms. árabe 1540, the owner then acquired this complete copy. This strengthens my conviction that the owner was a high official of some sort, if not closely tied to the palace (in Morocco). The inscription on the title page speaks of a knight under the command of the Prince of the believers ( fāris amīr al-mu minīn). I am hoping that now, as this manuscript comes to the attention of the scholarly community, a more detailed study of its history will be carried out.124 The title page is written in bright red ink; some of the head words in paragraphs and the first words of introductory statements are written in red at the beginning parts of the text. This dwindles rapidly until we have a text written entirely in black ink. Although the script is a beautiful naskhī eastern script, one is immediately disappointed on closer inspection. This is an unfortunately dotted script—the diacritics are usually a source of confusion, since the scribe supplied them in a haphazard way whenever he was unable to read the original. The professional scribe is just that—a scribe with a beautiful handwriting but hardly any serious knowledge of Arabic. The result is a beautifully deceptive copy, full of errors, omissions and gibberish words. Moreover, the copy was not proofread, and only in three instances were missing words supplied.125 The state of Escorial ms. árabe 1539 is not unusual in the history of Arabic paleography. Indeed, a beautifully written script is usually a bad omen! The availability of Dār al-Kutub tafsīr 49 is thus essential to allow us to follow the unruly Arabic text of Escorial ms. árabe 1539. Escorial ms. árabe 1539 is a transcription of the published version of the work as intended by al-Biqā ī. It was thus used as the basis for this 124 On the history of the Escorial collection see the article of Maria Jesus Viguera Molins in the bibliography. 125 Al-Aqwāl, Escorial ms. árabe 1539, folios 1a, 2b, and 82b. 46 chapter three edition. I refer to it as the al-a l (‫)اﻻﺻل‬. It could not have been made from Dār al-Kutub tafsīr 49, since there is a large new section, not available in Dār al-Kutub tafsīr 49, that was added by al-Biqā ī after he had moved to Damascus. To propose that Escorial ms. árabe 1539 was made directly from Dār al-Kutub tafsīr 49 would also mean that a clueless scribe was able to disentangle what he could not properly read—and what for that matter no one but the author could read. He must have had a clean exemplar that is derived from Dār al-Kutub tafsīr 49 in front of him. An approximate dating of Escorial ms. árabe 1539 can be established because in the large section that al-Biqā ī had added—which is not available in Dār al-Kutub tafsīr 49—there is a reference to a date. Al-Biqā ī explicitly mentions in the added section that he had moved to Damascus from Cairo. He gives the date of his move to Damascus as 880/1475. He then adds that in Damascus a colleague showed him a fatwa in his favor, which he apparently had not seen before; the fatwa came from the colleague’s father, and al-Biqā ī proceeded to add it to the testimonials and fatwas he had already obtained in Cairo a decade earlier. Escorial ms. árabe 1539 was thus written sometime after 880/1475 and most probably before 922/1517, the year Mamluk rule ended in Egypt. We do know that al-Biqā ī bequeathed his library to his trusted student Nūr al-Dīn, who had to travel to Damascus in order to bring the books of his master back to Cairo.126 My reason for choosing the year 922/1517 is because many of al-Biqā ī’s works as well as his library ended up in Istanbul, and a clean copy of Aqwal would have been brought there. The work, I am presuming, was not in Cairo when the Ottomans conquered it. In any case, it is clear that al-Biqā ī updated Dār al-Kutub tafsīr 49 once he moved to Damascus, and finally published a clean copy there. Escorial ms. árabe 1539 is based on a copy derived from this clean copy or a descendent of it. Plan of the edition Despite all the problems Escorial ms. árabe 1539 exhibits, editing the text was made possible with the aid of Dār al-Kutub tafsīr 49. Escorial ms. árabe 1539 was used in conjunction with (‫ )د‬to reconstruct the copy of the author as he published it. I have thus used Escorial ms. árabe 126 See note 111 above on Nūr al-Dīn. the manuscripts of AL-AQWĀL and the plan of the edition 47 1539 as the base of my edition (al-a l ) and referred to it as such in the apparatus in Arabic (‫)اﻻﺻل‬. Since much of the diacritical pointing is mistaken and documenting that in the apparatus would have been unnecessary, I have pointed out the most glaring mistakes: those that are correct enough to mislead us and plausible enough for one to seriously consider them as correct. In addition to using Dār al-Kutub tafsīr 49 to correct the many mistakes of Escorial ms. árabe 1539, I have also given precedence to the readings of Dār al-Kutub tafsīr 49. Only rarely did I relegate a reading from the more correct tafsīr 49 to the apparatus—when both are equally valid, and there was no way to determine which could be the original word in the lost promulgated copy of the author. Almost all the problems I have encountered in Escorial ms. árabe 1539 were solved by referring to tafsīr 49. I have supplied missing words and phrases from Escorial ms. árabe 1539 which are present in Dār al-Kutub tafsīr 49 by placing them between [ ] in the text. I have placed additions in Escorial ms. árabe 1539 that were not available in Dār al-Kutub tafsīr 49 between two crosses † † and pointed that out in the apparatus. Titles of books are placed between two < > to highlight the fact that these are titles. Quranic quotations are placed between two { }. Folio numbers are given in Arabic numerals and placed in the text between [ ]. I have also used the Arabic letter wāw (from Arabic wajh) for a and a (from Arabic ahr) for b. I have already mentioned that Aqwal is a text of quotations. The number of quotations is simply too large for any editor to double check them in the sources, especially since many of the works quoted are unedited or simply lost. I have double checked the sources of Aqwal when the quotation was either from the Qur ān, a hadith, a proverb, poetry, and when quoting from published tafsīrs. I refrained from adding any variant readings in these sources in the apparatus, unless there was a very cogent reason: for example when the texts of both Dār al-Kutub tafsīr 49 and Escorial ms. árabe 1539 were blatantly wrong. I added the correction in the apparatus and not in the body of the edition. Only in one instance did I correct the text. There are two large sections in Aqwal that have only one witness to rely upon: the omitted section from Dār al-Kutub tafsīr 49, which did not make it into Escorial ms. árabe 1539, which I have edited in an appendix, and the added section in Escorial ms. árabe 1539, which is not a part of Dār al-Kutub tafsīr 49. For these two sections, I have had to rely on my own judgment when confronted with mistakes and 48 chapter three incomprehensible words. Where I emend the text of these two sections I have referred to myself in the apparatus with the Arabic word almu aqqiq. There are two types of emendations: the certain and the probable. The certain is referred to as ta ī and the probable as takhmīn. Although both manuscripts have in some instances a smattering of rudimentary punctuation marks, especially in rhymed prose (saja ) sections, I have disregarded them and offered a more modern Arabic punctuation, mostly using the full stop and the comma. The text has also been divided into paragraphs—the trickiest task in the presentation of the work. I have decided not to supply any notes on my editorial decisions. Comparing the apparatus with text should be sufficient for the reader to guess why I choose one reading over another. Most of the scribal mistakes are so predictable that explaining them is superfluous. Much work went into identifying the names of scholars, poets, mystics, individuals, and book titles mentioned in the text. It was especially daunting and almost serendipitous finding out who Abū al- Abbās alQudsī was, or Ibn al-Bārid. When I did eventually find out who they were, the context of the treatise became all the more clear. Moreover, the titles of works were usually given in short hand or simply given differently from how we usually know them. All of this information has been supplied in the indexes. Readers can simply check the index when confronted with a name or a title and can then easily find references on the individual concerned or the title in question. I have not given the reference to poetic lines since most of them are to be found in any grammar handbook. Only in cases where the poem was obscure enough and the argument raised hinged on the identity of the unnamed poet did I give information as to where al-Biqā ī found it. ILLUSTRATIONS illustrations Dār al-Kutub, Tafsīr 49, fol. 1a. 51 Dār al-Kutub, Tafsīr 49, fol. 19a. 52 illustrations Dār al-Kutub, Tafsīr 49, fol. 56a. showing the colophon. illustrations 53 54 illustrations ©Partimonio Nacional, Expediente G. F. no. 2007/0394. Escorial ms Arabes 1539, fol. 1b. illustrations 55 ©Partimonio Nacional, Expediente G. F. no. 2007/0394. Escorial ms Arabes: 1539 fol. 107b with a Latin summary of the content of the treatise. ‫ﻞﺘﺎ ا ﻛﻮال اﻣﻜﻮﳝﺔ ﰲ ﺣﲂ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ‬ ‫ا܋ﺮاﻴﲓ ܋ﻫ ﲻﺮ ܋ﻫ ﺣܹﻫ اﻣﺒﻜﺎﻈﻲ‬ ‫ﻘﻵﺮ اﻥﻜﺘﺎ‬ ‫دﯾﺒﺎﺟﺔ ﻞﺘﺎ اﻻﻛﻮال اﻣﻜﻮﳝﺔ ﰲ ﺣﲂ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ‪1 ...............‬‬ ‫اﳌﻜﺪﻩﺔ ‪2 ..............................................................................................‬‬ ‫اﻣﻙﺼﻢ اﻻول‪ :‬ﰲ ام ﻩܼﺎﯾـܬ اﻻܸ م ﻩﻫ ﻴﻢ اﻣﻊﴫ ﰲ اﻥﻜﺘﺎ ﻩﺪܩﺎ‬ ‫واﻘﺘﺎء ‪4 ..............................................................................................‬و‬ ‫اﻣﻙﺼﻢ اﻣﺜﺎﱐ‪ :‬ﰲ ﺣﲂ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﻣﺘﺄﯾﻴﺪ دﻼﻫ اﻻܸ م وا܉ﻄﺎل‬ ‫ﻩﺬاﻴ܈ ﻴﻢ اﻣﻀ ل ‪18 .........................................................................‬‬ ‫اﻣﻙﺼﻢ اﻣﺜﺎﻣܙ‪ :‬ﰲ ادﻻﺋﻢ ّ‬ ‫اداة ﻉﲆ ان اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ذك اﳌﻜﺼﺪ‬ ‫ܸـﻨﺔ ﻈﻈﳰﺔ ‪13 ......................................................................................‬‬ ‫اﻣﻙﺼﻢ اﻣﺮا܉ﻇ‪ :‬ﰲ اﻣܼﻮاﻴﺪ ܹﻫ اﻻܸـﺘﺪﻻل ܉ﻵﺎ ‪20 .........................................‬و‬ ‫اﻣﻙﺼﻢ ا ﺎﻩܷ‪ :‬ﰲ ام اﻻﺋﻪﺔ ﻉﲆ اﻻدة وﻩﺎ ﯾﱰ ى اﻬﻳ ﳜﺎﻣﻙﻵﺎ ‪21 ....................‬‬ ‫اﻣﻙﺼﻢ اﻣܹﺎد ‪ :‬ﰲ ﻛﺮ ܉ﻊﺾ ﻩﻫ ﻬﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﻩﻫ اﻻﺋﻪﺔ وﻈﻴﺎن‬ ‫ا ﻩّﺔ و ﻛﺮ ܉ﻊﺾ ﻩﺎ ﻬﻜﻦﻮﻲ ‪28 ....................................................................‬و‬ ‫اﻣﻙﺼﻢ اﻣܹﺎ܉ﻇ‪ :‬ﰲ ان اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﻴﻢ ﱔ ﻩﺒﺪة؟ وﻩﺎ اﳌﺒﺪل ﻩﻨﻵﺎ؟ ‪45 ...........‬‬ ‫اﻣﻙﺼﻢ اﻣﺜﺎﻩﻫ‪ :‬ﰲ ان ﺣﲂ اﻣﻨﻜﻢ ﻩﻫ ܉ﲏ اﴎاﺋﻴﻢ وﻣﻮ ﰷن ﻘا ﻻ ﯾﺼﺪﻛﻳ ﻞﺘﺎ܉ﻨﺎ‬ ‫وﻻ ﻼﻜﺬ܉ﻳ ا ﻮا ‪50 ...............................................................................‬‬ ‫ا ﺎﲤﺔ‪ :‬ﻘﻴﻪﺎ ﯾﻊﺮف ﲜ ة ﻞﺘﺎﰊ‪ :‬اﻻﻩﺮ اﻻول ‪52 ..............................................‬‬ ‫اﻻﻩﺮ اﻣﺜﺎﱐ‪ :‬اﻣﻜܹﻨ اﻻول‪ :‬اﻻا ‪56 ............................................................‬و‬ ‫اﻻﯾﺔ اﻻوﱃ ‪56 ........................................................................................‬‬ ‫اﻻﯾﺔ اﻣﺜﺎﻬﻴﺔ ‪59 .........................................................................................‬‬ ‫اﻻﯾﺔ اﻣﺜﺎﻣﺜﺔ ‪62 ........................................................................................‬‬ ‫اﻻﯾﺔ اﻣﺮا܉ﻊﺔ ‪66 ........................................................................................‬‬ ‫اﻻﯾﺔ ا ﺎﻩܹﺔ ‪67 .....................................................................................‬‬ ‫اﻻﯾﺔ اﻣܹﺎدܸﺔ ‪71 ....................................................................................‬و‬ ‫اﻻﯾﺔ اﻣܹﺎ܉ﻊﺔ ‪72 ......................................................................................‬‬ ‫اﻻﯾﺔ اﻣﺜﺎﻩﻨﺔ ‪74 ........................................................................................‬و‬ ‫اﻻﻩﺮ اﻣﺜﺎﱐ‪ :‬اﻣﻜܹﻨ اﻣﺜﺎﱐ‪ :‬اﻥام ﻉﲆ ܸﻮ ﰷﻩة ‪77 .....................................‬و‬ ‫ا܋ﻫ اﻣﻨﻜﻴ܈ ‪77 ........................................................................................‬‬ ‫اﻣﺒﻜﺎﻈﻲ ‪86 .............................................................................................‬‬ 60 arabic edition 89 ................................................................................................ ‫ا ﺘﺎم‬ 187 ............................................................................................... ‫ﻩﻦﺤﻚ‬ ‫ﻞﺘﺎ ا ﻛﻮال اﻣﻜﻮﳝﺔ ﰲ ﺣﲂ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ‬ ‫ﲨﻇ‪ 1‬اﻣܼـﻴܬ اﻻﻩﺎم اﻣﻊﺎﱂ اﻣﻊ ﻩﺔ اﻣﻊﻪﺪ ا܉ﻮ ا ܹﻫ‬ ‫ا܋ﺮاﻴﲓ ܋ﻫ ﲻﺮ ܋ﻫ ﺣܹﻫ اﻣﺒﻜﺎﻈﻲ اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ ܓﻊﺎﱃ اﻩﲔ‬ ‫]‪1‬و[‬ ‫ﺑܹﻨ ﷲ اﻣﺮﲪﻫ اﻣﺮﺣﲓ‪ ّ ] .‬و ّﻘﻜﲏ ﻘ ﻉﺪل ﻈﻫ ܸﲍ اﻣܹﺎﻉﲔ ﰲ ܮﲑ‬ ‫ܸﲍ[‪† 2‬وﻴﻮ ﺣܹـﱯ وﻬﻊﻨ اﻣﻮﻛﻴﻢ‪ .‬ﻛﺎل اﻣܼـﻴܬ ا ﻻﻩﺎم اﻣﻊﺎﱂ اﻣﻊﺎﻩﻢ اﻣﻊ ّ ﻩﺔ ا ﺎﻘﻄ اﻣﺮܩة‬ ‫اﶈ ّﻜﻚ اﳌﺪ ّﻛﻚ و اﻣﺘﺂﻣﻴﻗ اﶵﻴﺪ واﻣﺘﺼﺎﻬﻴﻗ اﳌﻙﻴﺪ ا܉ﻮ ا ܹﻫ ܋ﺮﻴﺎن ادﻼﻫ ا܋ﺮاﻴﲓ ܋ﻫ ﲻﺮ‬ ‫܋ﻫ ﺣܹﻫ اﻣﺮا ܋ﻫ ﻉﲇ ܋ﻫ اﰊ ܋ﻜﺮ اﻣﺒﻜﺎﻈﻲ اﻣܼﺎﻘﻊﻲ ﴈ ﷲ ﻈﻨﻳ و ﺿﺎﻲ وﺟﻊﻢ ا ﻨّﺔ‬ ‫ﻩﺘﻜﻦّﺒﻳ وﻩﺜﻮاﻲ†‪ :3‬اﶵﺪ اذي ﺟﻊﻢ ا ﻘﺮاد ػܹﻮدﻼﻫ ﰲ ّ‬ ‫ﰻ ﻈﴫ ܉ﲔ اﻣﻊﺒﺎد‪ ,‬وܻﻵﺪ‬ ‫اﳌﻀﻢ اﻣﻵﺎد‪ ,‬وܻﻵﺪ ان ܸـ ّﻴﺪا ]ﻩﺤﻪﺪا[‪ 4‬ﻈﺒﺪﻲ اﳌܯﺘﺎ ﻟ ܻﺎد‪ّ .‬‬ ‫ان ﻻ اه اﻻ ﷲ ّ‬ ‫ﻘﲁ ﻩﺎ‬ ‫ﻛﺎه او ﻘﻊه ﰲ اܻﻜﺎء واܸﻊﺎد و ﻛ ّﺮ ﻉﻦﻴﻳ او ﻴـ ّﻨ ܉ﻳ ﰲ ﻍﺎﯾﺔ اﻣﺮܻﺎد‪ّ .‬‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وﻉﲆ‬ ‫ه وﲱﺒﻳ وﱄ اﻣܹﺪاد واﻣﻜﻮل اﻣﻜﻮﱘ واﻣﻙﻊﻢ اﳌܹـﺘﻜﲓ واﻣﻙﻀﻢ اﳌﺒﲔ واﻻܸـﺘﻊﺪاد‪ ,‬وܸﲅ‬ ‫]ﺗܹﻦﻴﻪﺎ[‪ 5‬داﰂ اﻣﺘﻮاﱄ واﻣﺘﻮاﺻﻢ وا ﻻܸـﺘﻪﺪاد‪.‬‬ ‫و܉ﻊﺪ‪ ,‬ﻘﻵﺬا ﻞﺘﺎ ّﲰﻴﺘﻳ >ا ﻛﻮال اﻣﻜﻮﳝﺔ ﰲ ﺣﲂ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ< ﺣﻮﺟܒ اﱃ‬ ‫ܓﺼﻨﻴﻙﻳ وﻛﺪ ﰷن اﻣﺰﻩﺎن ﻏﻨ ّﻴﺎ ﻈﻨﻳ ܉ﻊﺪ ﻩﺎ ﻩ ّﺮ دﻴﻮ وﱔ‪ 6‬ܮﺎﻣﻴﺔ ﻩﻨﻳ‪ .‬وﻩﺎ ﺻﻨﻇ ﺟه ﻛﺪ‬ ‫ﺻﻨﻇ ﻩﺜه ﰲ ﻞﺘ܈ ا ﺋﻪﺔ وܸﻦﻗ ا ﻩّﺔ‪ .‬ﺣﻮﺟﲏ اﻣﻴﻳ ﻩﻫ ﻛﻊﺪ ܉ﻳ اﻣﺮܓﺒﺔ اﻣܹﻨ ّﻴﺔ واﻣﻵ ّﻪﺔ‬ ‫اﻣﻊﻦ ّﻴﺔ‪ 7‬ﻘﺼﺎ ّ‬ ‫ﯾﻊﻦــﻲ ﻬﻙܹﻳ ّ‬ ‫اﻣﻎﺾ‪ 8‬ﻩﻫ ا ﻘﺎﺿﻢ واﻣﺮﻘﻇ ﻩﻫ ا ا ل وا ܸﺎﻘﻢ‪ .‬ﻘﺼﻨﻊܒ ﻴﺬا‬ ‫اﻥﻜﺘﺎ ﺰم ﻩﺎ ّو ﻲ ﻩﻫ ا ܹﺎ وﻛ ّﺮ ﻲ‪ 9‬ﻩﻫ اﻣﺘﻜﺬا وﻛ ّﺪ ﻲ‪ 10‬ﻩﻫ ﻘﻈﻴﻇ اﻻ ܕﲀ ‪ .‬ﻘﻵﻮ‬ ‫ﰲ اﻣﻮاﻛﻇ ܚﺒﺎ ا ﻜﺎﺋﻚ و ﻴﺎق اﻣܼﻜﺎܻﻚ ﻩﻫ ا ﺎܸﺪ اﻣܹﺎﻈﻲ ﰲ ܓﻨﻜﻴܽ ﻞﺘﺎ >اﳌﻨﺎܸـﺒﺎ <‬ ‫ﻟﻦﺒﻜﺎﻈﻲ وﻴﻮ ﻞﺘﺎ ﺻه ا܉ܒ وﻘﺮﻉﻳ ﰲ اﻣܹﻪﺎء‪ ,‬ودوܩﺔ ﻈﻨﴫﻴﺎ اﻣﺰﰷء واﻣﻄﻵﺎ واﻣﻨﻪﺎء‪ .‬ﱂ‬ ‫ﳜﻗ ػﺎܸـﻨﻳ ﻈﻫ اﻣﻄﺎﻈﻫ اﻻ ܕﲀܚـﻗ ﻅﻦﻪﺎ ا ﻵﻢ واﻣﻊﻪﺎء وܕﺰاﯾﺪ وام اﻣﻈﻪﺎء اﱃ ]‪[ 1‬‬ ‫‪1‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪4‬‬ ‫‪5‬‬ ‫‪6‬‬ ‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻴﻗ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ﻩﺎ ܉ﻴﻫ اﻣﺼﻦﻴﺒﻴﻫ )†( ܸﺎﻛﻂ ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻴﻮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻊﻦﻴﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻜܽ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺮن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺮن‬ ‫‪arabic edition‬‬ ‫‪62‬‬ ‫غﺎﻣܹﺔ ا اﻣﻜﻦﻮ واﻣﻊﻦﻪﺎء ﻣﻴﻨﻜܼﻗ ﻈﻨﻵﻨ ﻏﻄﺎء ا ﻵﻢ ﻘﻴﻊﻦﻪﻮا ﻬّﻳ ّ‬ ‫ﻥﲁ ﻩﻜﺮﻩﺔ ﻴﻢ‪.‬‬ ‫و ك اﱐ ﳌﺎ ﺻﻨّﻙܒ اﻥﻜﺘﺎ اﳌﺬﻛﻮ وﻴﻮ اﳌܹ ّﻪﻰ >ﻬﻈﻨ اد ﻩﻫ ܓﻨﺎܸ܈ اﻵي واﻣܹﻮ <‬ ‫ا ﺎوي ﻣﺮوح اﻣﺘﻙܹﲑ وﻣﺒﺎ اﻣﺘﺄوﯾﻢ‪ ,‬ﺣﻴܙ ﻅﻙﺮ ﻍﲑﻲ ا ܹﻨ وﱂ ﳛﻄ ܉ﻎﲑ اﻣﻜﴩ – ّ‬ ‫ﻘﺤﻢ‬ ‫ﻞﺘﺎﰊ ّ‬ ‫ػﻢ اﻣܼﻪܷ ﰲ اﻣﺤﻪﻢ و܉ﻦﻋ اﻣﻨﻵﺎﯾﺔ ﻩﻫ ﻬﻴﻢ ا ﻩﺎﱐ وا ﻩﻢ – ﺣܹﺪﱐ ﻉﻦﻴﻳ ﻩﻫ ﻴﻮ‬ ‫܉ﻳ ﻴﻮا ﻲ وﻈﻀﻦܒ ܉ﻳ دوا ﻲ‪ .‬ﻘﺒܹﻄﻮا ﻣܹﻨﺘﻵﻨ ﻘﻴﻳ ﲟﺎ ادﻲ ﻉﻦ ّﻮا وﴍﻘﺎ و ّﻛﺎﻲ ܓﺒﺎ وܸﻜﻨﻳ‬ ‫‪11‬‬ ‫ﻉ ﱄ وﻏﺮﻘﺎ‪ .‬ﻘﲅ ﳚﺪوا ﻂﻊﻨﺎ ؼﻴ وﻻ ܻﻴﺌﺎ ﳑﻴ ﻈﻨﻳ او ػﻴ ܸﻮى اﻣﺘﺒܼـﻴﻇ ܉ﲔ اﻣﺮﻉﺎع‬ ‫واﻣﺘܯﺠﻴﻢ اﻻܸﺘܼﻵﺎد اﻣﺘﻮ ﯾﺔ واﻣﺰ܉ﻮ واﻻﳒﻴﻢ‪ .‬ﻘﺎﻞـﱶوا ﰲ ك وﻂﺎﻣﻮا‪ 12‬و ﻣﺰﻣﻮا ﻍﺎﯾﺔ‬ ‫اﻣﺰﻻ ل وﻩﺎﻣﻮا‪ .‬وا ّدﻈﻮا اﻬﻵﻨ ﻅﻙﺮوا اﻻﺟﻪﺎع ﻉﲆ ﺣﺮﻩﺔ اﻣﻨﻜﻢ ﻩﻨﻵﺎ واﻻﻩﺘﻨﺎع‪.13‬‬ ‫ﻘﻦ ّﻪﺎ ﻂﺎل ا ﻩﺮ ﺣﺒﺒܒ ان ﻛﺮ ﻩﺎ ﻳܼﻵﺪ ﲝܹﻫ ﺻﻨﻴﻊﻲ ﰲ ّدي ﻉﲆ ا ﺧﺼﺎم ﰲ ܉ﻄ ن‬ ‫داﻬﻵﻨ واܸﺘܼﻵﺎدي ﻉﲆ ﺻﺤّ ﺔ دﻼﻫ اﻻܸ م ﲟﺎ ﯾﻊﺘﻜﺪوﻬﻳ ﻩﻫ ﻞﺘﺒﻵﻨ ﻘﺘﻜﻮم ا ﺠّ ﺔ ﻉﻦﻴﻵﻨ ܉ﻳ ﰲ‬ ‫ﻴﺬا اﻥﻜﺘﺎ ‪ .‬وﻠﻨܒ ّوﻻ ﻞﺘﺒﺘﻳ ﻉﲆ وﺟﻳ دون ﻴﺬا ﻘﻜﺘ܈ ﻉﻦﻴﻳ ﺻﺎﺣﱯ اﻣﻊ ّ ﻩﺔ ﻬﻮ ادﻼﻫ‬ ‫ﻉﲇ ܋ﻫ ﻩﺤﻪﺪ ّ‬ ‫اﶈﲇ اﻣܼﺎﻘﻊﻲ ﺣﻮاﳾ اﻘﻊﺔ ﻩﻵ ّﻪﺔ‪ .‬ﻘﺄﺣﺒﺒܒ ان ﻛﺮﻴﺎ ﰲ ﻴﺬا اﻣﺘﺼﻨﻴﻗ‬ ‫ﻩﻊﺰ ّو اﻣﻴﻳ ﻘܹﱰاﻴﺎ ﰲ ﻩﻮاﺿﻊﻵﺎ ان ܻﺎء ﷲ ܓﻊﺎﱃ‪.‬‬ ‫ّ‬ ‫و ܓّـﺒﺘﻳ ﰲ ﻩﻜ ّﺪﻩﺔ وﲦﺎﻬﻴﺔ ﻘﺼﻮل وܮﺎﲤﺔ‪ .‬اﳌﻜﺪﻩّﺔ ﰲ ܉ﻴﺎن ان ﻩﻫ ܻـﻨّﻇ ﻉﲇ اﳕﺎ ﺗܼﻨﻴﻊﻳ‬ ‫ّ‬ ‫ﻣـﺤﻄ‪ 14‬ﻬﻙܷ وﻏﺮض ܻـﻴﻄﺎﱐ‪ ,‬واﻣﻙﺼﻮل ﰲ ﺣܹﻫ ﺻﻨﻴﻊﻲ ﰲ اﻥﻜﺘﺎ وﻩﺎ ﻘﻴﻳ ﻩﻫ ﺣﳬﺔ‬ ‫وﺻﻮا ‪ .‬اﻣﻙﺼﻢ ا ّول ﰲ ام ﻩܼﺎﯾـܬ اﻣﻊﴫ ﰲ ﻞﺘﺎﰊ ܓﻜﺮﯾﻈﺎ واﻘﺘﺎء‪ .‬اﻣﻙﺼﻢ اﻣﺜﺎﱐ ﰲ ﺣﲂ‬ ‫اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﻣﻜﺼﺪ اﻣﺘﺄﯾﻴﺪ دﻼﻫ ]‪2‬و[ اﻻܸ م‪ .‬اﻣﻙﺼﻢ اﻣﺜﺎﻣܙ ﰲ ّدة ك‪.‬‬ ‫اﻣﻙﺼﻢ اﻣﺮا܉ﻇ ﰲ ܻﻮاﻴﺪﻲ وﻩﺆﯾّﺪاܓﻳ‪ .‬اﻣﻙﺼﻢ ا ﺎﻩܷ ﰲ ام ا ﺋﻪﺔ ﻉﲆ ا ّدة وﻉﲆ ﻩﺎ ﯾﱰ ى‬ ‫اﻬﻳ ﳜﺎﻣﻙﻵﺎ‪ .‬اﻣﻙﺼﻢ اﻣܹﺎد ﰲ ﻛﺮ ܉ﻊﺾ ﻩﻫ ﻬﻜﻢ ﻩﻨﻵﺎ ﻩﻫ ا ﺋﻪﺔ وﻈﻴﺎن ا ﻩّﺔ و ﻛﺮ ܉ﻊﺾ‬ ‫ﻩﺎ ﻬﻜﻦﻮﻲ‪ .‬اﻣﻙﺼﻢ اﻣܹﺎ܉ﻇ ﰲ اﻬﻵﺎ ﻴﻢ ﱔ ﻩﺒﺪة وﻩﺎ اﳌﺒﺪل ﻩﻨﻵﺎ‪ .‬اﻣﻙﺼﻢ اﻣﺜﺎﻩﻫ ﰲ ان ﺣﲂ‬ ‫اﻣﻨﻜﻢ ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ ا ﻮا وان ﱂ ﯾﺜﺒܒ ك اﳌﻨﻜﻮل وﻞﺬا ﻩﺎ ﻬﻜﻢ ﻈﻫ ﻍﲑﱒ ﻩﻫ اﻥﻜ ّﻙﺎ‬ ‫ن اﳌﻜﺼﻮد ܉ﻳ اﻻܸـﺘﺌﻨﺎ ﲞ ف ﻩﺎ ﻳܹ ّ‬ ‫ـﺘﺪل ܉ﻳ ﰲ ﴍﻈﻨﺎ ﻘﺈﻬّﻳ اﻣﻊﻪﺪ ﰲ اﻻﺣﺘﺠﺎج ﻟدﻼﻫ‬ ‫ﻘ ܉ ّﺪ ﻩﻫ ܚﺒﻮܓﻳ‪ .‬ا ﺎﲤﺔ ﻘﻴﻪﺎ‪ 15‬ﯾﻊ ّﺮف ﲜ ة ﻞﺘﺎﰊ و ك ﻩﺮان‪ .‬ا ّول اﻣܹ ﻩﺔ ﻩﻫ ا ﻩﻮ‬ ‫اﳌﻙﴪﻼﻫ وﻮﺰّﻴܒ ﻞﺘﺎﰊ ﻈﻨﻵﺎ‪ .‬واﻣﺜﺎﱐ ﰲ ﻛﺮ ﳾء ﳑﺎ ّ‬ ‫ﯾﺪل‬ ‫اﻣܼﻨﻴﻊﺔ اﻣﱵ وﻛﻇ ﻘﻴﻵﺎ ﻍﲑي ﻩﻫ ّ‬ ‫ﻉﲆ ّ‬ ‫ﲢﻦﻴﻳ اﻥﻜﻪﺎل‪ .‬وﻴﻮ ﻛܹﻪﺎن ا ّول ﰲ ܓﻙܹﲑ ا ܩﺎ ﰲ ܓﻮﺟﻴﻵﻵﺎ اﻣﻊﻦﻪﺎء‪ .‬اﻣﺜﺎﱐ اﻼﺮاد‬ ‫ܓﻙܹﲑ ܸﻮ اﻥﻜﻮܜﺮ ّ‬ ‫ﻣﺘﺪل ﻉﲆ ܉ﻜ ّﻴﺘﻳ‪.‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬ ‫‪14‬‬ ‫‪15‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺮﻛﺎع‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻂﺎﻣﻮا‬ ‫اﻬﻈﺮ اﻣﻪﻦﺤﻚ ﻘﻲ اﺧﺮ اﻣﺘﺤﻜﻴﻚ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﺤﻄ‬ ‫ﻘﻲ د‪ :‬ﻘﻲ ﻩﺎ‬ ‫‪63‬‬ ‫‪arabic edition‬‬ ‫اﳌﻜ ّﺪﻩﺔ ﰲ ܉ﻴﺎن ان ﻩﻫ ܻـﻨّﻇ ّ‬ ‫ﻉﲇ ﳕﺎ‬ ‫ﺗܼﻨﻴﻊﻳ ﻣﻎﺮض ﻬﻙܹﺎﱐ واﻈܙ ܻـﻴﻄﺎﱐ‬ ‫و ك ان ﻩﻫ ܮﺬ ﰲ اﻣﺘܼﻨﻴﻇ ﻉﲆ ﻴﺬا اﻥﻜﺘﺎ ﱂ ﻳܼـﺘﻵﺮ ܩﺪ ﻩﻨﻵﻨ ﻈﻨﺪ اﻣﻨﺎ ]܉ﺪاﻬﺔ‬ ‫وﻻ[‪ 16‬ﻩﺮ‪ 17‬ﲟﻊﺮوف وﻻ ﻬﻵـﻲ ﻈﻫ ﻩﻨﻜﺮ ﰲ وﻛܒ ﻩﻫ ا وﻛﺎ ]وﻻ ﻈ ّﻙﺔ وﻻ ﻩﺎﻬﺔ[‪.‬‬ ‫وﻣﻴܷ ه ﻩﻫ اﻣﺘﻪ ّﻜﻫ ﰲ اﻣﻙﻀﺎﺋﻢ ﻩﺎ ﯾﻙﻵﻨ ܉ﻳ ﻩﻜﺎﺻﺪ اﻥﻜﺘﺎ ‪ .‬وﻩﻫ اﳌﻊﻦﻮم اﻬﻳ ﻻ ّ‬ ‫ﯾﺘﻪﻜﻫ ܩﺪ‬ ‫ﻩﻫ اﻮﲀ ﻩﺎ ﱂ ﯾﺘﻜﻨﻳ ﻘﻵﻪﺎ ّ‬ ‫وﳛﻂ ܉ﻳ ﻉﻦﻪﺎ‪ .‬وﻩﻫ ادﻣﻴﻢ ﯾﻀﺎ ﻉﲆ ان ا ﺎﻩﻢ ﻟﻦﻜﺎﺋﻪﻴﻫ ّ‬ ‫ﻉﲇ اﳕﺎ‬ ‫ﻴﻮ ا ܹﺪ اﻬﻳ ﱂ ﯾﻜﻨ‪ّ 19‬‬ ‫ﻉﲇ ﻘﻴﻳ ا ﻻ ܻﺎﻘﻊﻲ ﻩﻫ ﻴﻢ ﻩﴫ‪ .20‬وﻣﻮ ﰷن ]‪ [ 2‬ﰲ اﻥﻜﺘﺎ‬ ‫ﻩﺎ ﯾﻨﻜﺮ ﻣܹﺎواﱒ ܩﺪ ﻩﻫ ﻴﻢ اﻣﻪﺬاﻴ܈‪ .‬وﻣﻮ ﰷن ﻩﺎ ﯾﻜﻮه اﻣܼﺎﻘﻊﻴﺔ‪ 21‬ﰲ ﻩّﻳ واﻣﺘܼﻨﻴﻇ‬ ‫ﻉﻦﻴﻳ ﺣ ّﻜﺎ ﻩﺎ اܸـﺘﻜﺘﺒﻳ اﻣﻊ ﻩﺔ ﻛﺎﴈ اﻣܼﺎﻘﻊﻴﺔ ﲟ ّﻜﺔ ّ‬ ‫اﳌﴩﻘﺔ ܋ﺮﻴﺎن ادﻼﻫ ܋ﻫ ﻅﻵﲑ اﳌܼﻵﻮ‬ ‫اﻣﻊﲅ واداﻬــﺔ‪ .‬وﰷن ّ‬ ‫ﻞـﻦـﻪﺎ وﺻﻢ اﻣﻴﻳ ﻩﻨﻳ ﳾء ﻼﺮܸﻢ اﱃ اﳌܹـﺘﻜﺘ܈ ه اﻣﻜﺎﻴﺮ وﻴﻮ‬ ‫ا ﻻﻩﺎم ﻼﻫ ادﻼﻫ ﻈﺒﺪ اﻣﻜﺎد ܋ﻫ ܻﻊﺒﺎن‪ ,‬ܩﺪ ﻘﻀ ء اﻣܼﺎﻘﻊﻴﺔ ﯾﻀﺎ وﺻﻦﺤﺎﺋﻵﻨ‪ ,‬ﳛ ّﺜﻳ ﻉﲆ‬ ‫ﻞﻪﺎه وﳝﺪح اﻥﻜﺘﺎ ‪ .‬وﻛﺪ ﺻﺎ ﻈﻨﺪﻲ ا ﻻن ﰲ ܸـﻨﺔ ܚ ث وܸـﺒﻊﲔ ﻩﻨﻳ اﱃ ﺧﺮ اﻥﻜﻵﻗ‪.‬‬ ‫وܮﱪﱐ اﻣܼـﻴܬ ﻼﻫ ادﻼﻫ اﳌܼﺎ اﻣﻴﻳ اﻬﻳ ﻩﺎ ܸﻢ اﻣﻴﻳ ﻞﺘﺎا ﻛﻂ ا ﻻ ﺣ ّﺜﻳ ﻉﲆ اﻻﻞﻪﺎل‬ ‫وﻩﺪح اﻥﻜﺘﺎ ﲟﺎ ﯾﻜﲓ ﻉﺬ ﻲ ﰲ ك‪.‬‬ ‫ﻘﺘﺒﻴّﻫ ﺣﻴﻨ܃ﺬ اﻬﻳ اﳕﺎ ܉ﻵﻨ داء ا ܹﺪ‪ .‬ان ﻬﻵﻴܒ ﻈﻫ ܉ﺪﻉﺔ ﻩﺮوا ܉ﻵﺎ وا ّدﻈﻮا اﻬﻵﺎ ﺣܹـﻨﺔ‬ ‫وﻘﺘﻮا ܉ﻵﺎ وܓﻊﺎوﻬﻮا ﻉﲆ ܓﺼﻨﻴﻗ ﰲ ك ﻣﺮ ّد ܓﺼﻨﻴﻙﻲ ﻘﻴﻳ‪ .‬ﻞﻪﺎ ﻘﻊﻦﻮا ﳌّـﺎ ﻬﻵﻴܒ ﻈﻫ ﻛﻮل ܉ﻊﺾ‬ ‫اﳌﺆ ّ ﻬﲔ ﻈﻜ܈ ا ن اﻣﺼﺒܧ ﻩ ّﺘﺼ اﻻ ن ܉ﺼﻮ اﻻ ن ”ا داﺋﻨ اﳌﻊﺮوف ا ﻞﺜﲑ ا ﲑ“‬ ‫ܻﺮﻉﻳ‬ ‫اﱃ ﺧﺮﻲ‪ .22‬وان ܉ ّﻴﻨܒ‪ 23‬ﻩﺎ ܓﺼﺎدق ܉ﻳ اﻣﻜﺮ ن ﻩﻇ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﻩܹﺘ ّﻨﺎ ﰲ ك ﲟﺎ ّ‬ ‫ﷲ وﻘﻊه ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ واﻛﺘﺪى ܉ﻳ ﻘﻴﻳ ا ﺋﻪﺔ‪ܻ 24‬ـﻨّﻊﻮا ܉ﻳ وﻩ وا ادﻬﻴﺎ‬ ‫ﻩﻫ اﻣﺘﻨﻙﲑ ܉ﺬك ّ‬ ‫ﻈﲏ وﻈﻫ اﻥﻜﺘﺎ ‪ .‬وܓﻊﺎﺿﺪوا ﻉﲆ ܓﺼﻨﻴﻗ ﰲ ك وܮﺬوا ﻘﻴﻳ ﻩﻫ ام‬ ‫‪25‬‬ ‫ّ‬ ‫اﻣﻊﻦﻪﺎء ﻩﺎ ﻴﻮ ّ‬ ‫ﻩﻊﻦﻢ ܉ﻊﻦـﺔ ﯾﺪو ا ﲂ ﻩﻊﻵﺎ او ﻩﻜ ّﻴﺪ ﰲ ﻩﻮﺿﻇ ﺧﺮ ﻍﲑ ﻘﺎﳘﲔ ﻻﻴﻪﺎل‬ ‫اﳌﻜﻴﺪ‪ 26‬او ّ‬ ‫اﻣﻊﻦـﺔ ﳌﻜﺎﺻﺪﱒ‪ 27‬او ﻩﻊﺎﻬﺪﻼﻫ ﳌﺼﺎد ﱒ وﻩﻮا دﱒ ﻞﻪﺎ ﻘﻊﻦﻮا ﰲ اﻣﺘﺼﻨﻴﻗ ا ّول‪.‬‬ ‫‪18‬‬ ‫‪16‬‬ ‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬ ‫‪20‬‬ ‫‪21‬‬ ‫‪22‬‬ ‫‪23‬‬ ‫‪24‬‬ ‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻩﺮ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻙﻵﻨ‬ ‫ﻩﻫ اﻴﻢ ﻩﺼﺮ‪ܸ :‬ﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻣﻮ ﻞﺎن ﻩﺎ ﯾﻜﻮﻣﻳ ﻩﺎ ﯾﻜﻮل ﻩﻫ اﻣܼﺎﻘﻊﻴﺔ‬ ‫ﻘﻲ د‪ :‬اﻣܬ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﺜﺒܒ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﺋﻪﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻮاﺿﻇ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻜﻴﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻪﻜﺎﺻﺪﻴﻨ‬ ‫‪arabic edition‬‬ ‫‪64‬‬ ‫ّ‬ ‫ﰻ ك ﻂﻦﺒﺎ ﻟﻦﱰ ّﻘﻇ‪ّ 28‬‬ ‫اﻣﻎﺾ ﳑﻫ ﻴﻮ ﻈﻨﻵﻨ ﲟﻊﺰل‪ .‬ﻘ ﯾﻙﻴﺪﱒ ك ان ܻﺎء ﷲ ا ﻻ ﺿ ّﺪ‬ ‫ﻩﻜﺼﻮدﱒ ﻞﻪﺎ ﻛﺎل اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ‪3] :‬و[ ”ﻩﻫ ﻂﻦ܈ اﻣﺮﺋﺎܸﺔ ﰲ ﻍﲑ ﺣﻴﻨﻵﺎ ﱂ ﻼﺰل ﰲ‬ ‫ّل ﻩﺎ ܉ﻜﻲ‪“.‬‬ ‫و وى ا ﻻﻩﺎم ﲪﺪ ﰲ >اﳌܹـﻨﺪ< وا܉ﻮ اﻣﻜﺎﰟ ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ﻈﺒﺪ ا ﲂ ﰲ >ﻘﺘﻮح ﻩﴫ<‬ ‫ﻈﻫ ܸﻵﻢ ܋ﻫ ܸﻊﺪ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل‪ :‬ﲰﻊܒ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﯾﻜﻮل‪” :‬اﻟﻦﻵﻨ‬ ‫ﻻ ﯾﺪ ﻞـﲏ ﻩﺎن وﻻ د ﻞﻳ‪ ,‬ﻻ ﯾﺘﺒﻇ ﻘﻴﻳ اﻣﻊﻦﲓ وﻻ ﻳܹـﺘﺤﻰ ﻘﻴﻳ ﻩﻫ ا ﻦﲓ‪ .‬ﻛﻦﻮ܉ﻵﻨ ﻛﻦﻮ ا ﻉﺎﰖ‬ ‫وﻣܹﻨﺘﻵﻨ ﻣܹـﻨﺔ اﻣﻊﺮ ‪ “.‬وادﻣﻴﻢ ﻉﲆ ﻛﺼﺪﱒ اﻣﻊﻨﺎد اﻬﻵﻨ ﻞﺜﲑ ]وﻣﻵﻨ ا ﺎﻲ اﻣﱰ ّدد ﻉﲆ ﻴﻢ‬ ‫ادﻬﻴﺎ[‪ 29‬وﻻ ﯾﻜﺪ ون ان ﳜﺮﺟﻮا ﻩﺎ ﺻﻨّﻙﻮﻲ‪ 30‬وﻻ ﯾﻨﻈﺮﻲ ܩﺪ ﻩﻫ ﻍﲑ ﻩﻫ ﯾﺘﺤ ّﻜﻜﻮن ﻬّﻳ ﻩﻊﻵﻨ‪.‬‬ ‫و ﻩّﺎ ﻩﺎ ﻞﺘﺒﻳ ا ﳁﻇ اﻣﻨﺎ ﻻ ﯾﺘﺤﺎﳽ ﻩﻫ اﻅﻵﺎ ﻲ ܩﺪ ﻩﻫ اﻣﻨﺎ ‪ .‬ﻘﻴﺎ اﻣﻊﺠ܈ ﻩﻫ ّ‬ ‫ﺣﻚ‬ ‫ﻩﻊﻳ اﻥﻜـﱶ واﻣﻜ ّﻮ ﯾﻎﻦﺒﻳ اﻂﻢ ﻻ ﻞـﱶ ه وﻻ ﻛ ّﻮ !‬ ‫وﰷﻬﻮا ﻞ ّﻦﻪﺎ ﻂﻦ܈ ﻩﻨﻵﻨ ا ﻻﺟﺘﻪﺎع ﻩﻇ ܩﺪ ﻩﻫ ﺟﻪﺎﻈﱵ ﻟﻦام ﻩﻊﻵﻨ ﰲ ܉ﻴﺎن ا ّﻚ ﰲ‬ ‫ك ܩﺎدوا وﻩﺎﻣﻮا ﻈﻫ ك وﻩﺎ وا‪ .‬ﻘﻊﲅ ّ‬ ‫ﰻ ي ﻈﻜﻢ اﻬﻵﻨ ﻉﲆ اﻂﻢ ﻻ ﻳܹﺘﻨﺪون ﰲ ﻛﻮﻣﻵﻨ‬ ‫ك اﱃ ﻈﻜﻢ وﻻ ﻬﻜﻢ ܉ﻢ ﻻ ﯾﻜﻮل‪ 31‬܉ﻜﻮﻣﻵﻨ ا ﻻ ﻩ ّﺘـﻵﻨ ﻉﲆ دﻼﻫ ا ﻻܸ م ﻩﺘﻊﺼّ ܈ ﻣﺒﻊﺾ‬ ‫ﻂﻮاﺋﻗ اﻥﻜ ّﻙﺎ ‪ .‬ﻘﺈنّ اذي ﻛﺮﻲ ﻈﻨﻵﻨ اﻩﺎ ﻣﺒﻴﺎن ﻩﺼﺎدﻛﺘﻳ ﻟﻦﻜﺮ ن وﯾﻦﺰم ﻩﻫ ﻞﺜﲑ ﻩﻨﻳ اﻣﺮ ّد‬ ‫ﻉﻦﻴﻵﻨ ]ﻘﻴﻳ[‪ 32‬اﻩﺎ ﻣﺒﻴﺎن ܸﻮء ﻘﻵﺎﻩﻵﻨ‪ 33‬و ܉ﻴﺎن ܓﺒﺪﯾﻦﻵﻨ ه ﻞﻪﺎ ܸـﻴﺄﰐ ك ﻩܹـﺘﻮﰱ ﺧﺮ‬ ‫اﻣﻙﺼﻢ ا ﺎﻩܷ ان ܻﺎء ﷲ ܓﻊﺎﱃ‪ .‬وﻛﻄﻇ ﻩﻫ ك ّﳇﻳ ووﺿܧ‪ 34‬ﰲ ܉ﻴﺎن ا ﻻܓﻵﺎم واﻣﻎﺮض‬ ‫اﻬﻵﻨ ّداﱒ اﻣﻵﻮى اﱃ ﻩﻊﺎ ﺿﱵ ﰲ ﻩﺮ وﺟ܈ ﻣﻵﻨ اﻣﺘﻊﺼّ ܈ ﳌﻫ ّﻘﻀﻢ اﻣﺘﻮ ﯾﺔ وا ﻻﳒﻴﻢ ﻉﲆ‬ ‫اﻣﻜﺮ ن او ܸ ّﻮاﻴﻪﺎ ܉ﻳ ﻩﺮوﻛﺎ ﻩﻫ ادﻼﻫ وﺧﺮﻛﺎ ﻣܹـﻴﺎج‪ܸ 35‬ـﻨّﺔ ܸـ ّﻴﺪ ا ّوﻣﲔ‪ 36‬واﻵﺧﺮﻼﻫ و ك‬ ‫ܩﲔ ﯾﻜﻮل*‪:‬‬ ‫وان ا اﻣﺘﲋﯾﻢ ػﺮا ﻩܹﺠﺪ‬ ‫ﻘﻪﺎ ا ‪ 37‬اﻻﳒﻴﻢ ﻴﻴﻜـــــﻢ ܉ﻴﻊﺔ ]‪[ 3‬‬ ‫وܸﻙﺎ ܓﻮ ﯾﺔ اﻥﳫﲓ ﻣﻜﻮﻩــــــــﻳ‬ ‫ﯾﻨﺎي ܉ﻵﺎ ا ﺣﺒـﺎ ﰲ ّ‬ ‫ﰻ ﻣﻴﻦـﺔ‬ ‫‪ 28‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻟﻦﺮﻘﻇ‬ ‫‪ 29‬اﻣﺰاد ﻩﻫ د‪.‬اﻣﻮاﺿܧ ان اﻣﺒﻜﺎﻈﻲ ا اد ܩﺬف ﻴﺬﻲ اﻣﻊﺒﺎ ﻣﻮﺟﻮد ﻉ ﻩﺔ اﻣﺤﺬف‬ ‫‪ 30‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺻﻨﻊﻮﻲ‬ ‫‪ 31‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻜﻮﻣﻮن‬ ‫‪ 32‬اﻣﺰاد ﻩﻫ د‬ ‫‪ 33‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻘﺘﺎﺋﻵﻨ‬ ‫‪ 34‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﺿܧ‬ ‫‪ 35‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣܹـﻴﺎج‬ ‫‪ 36‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻪܹﻦﻪﻴﻫ‬ ‫* اﻣﺒﻴﺘﻴﻫ ﻻ܋ﻫ اﻣﻙﺎ ض ﻩﻫ ﻛﺼﻴﺪܓﻳ اﻣܼﻵﻴﺮ اﻣﺘﺎﺋﻴﺔ اﻥﻜﺒﺮى‪ :‬اﻬﻈﺮ دﯾﻮان ا܋ﻫ اﻣﻙﺎ ض‪140 :‬‬ ‫‪ 37‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ا‬ ‫‪65‬‬ ‫‪arabic edition‬‬ ‫ﰲ ﻛﻀ ّﻴﺔ ﻩﻵﻮة وﻛﺼّ ﺔ ﻂﻮﯾة ﻛﺮﻴﺎ ان ܻﺎء ﷲ ܓﻊﺎﱃ ﰲ ܓﺼﻨﻴﻗ ﲰﻴﻳ >ܓﺪﻩﲑ اﳌﻊﺎ ض‬ ‫ﰲ ܕﻜﻙﲑ ا܋ﻫ اﻣﻙﺎ ض<‪ .‬و ﺿﻮا ﻬﻙܹﻵﻨ ﺟﻢ اﻣﻵﻮى ان ﯾﻮﲰﻮا ﲟﻴܹﻨ ا ﻻܓـّﺤﺎد اذي ﻻ‬ ‫ﯾﻎܹﻢ ﻉﺎ ﻲ وﻻ ܓﻄﻙﺄ ا ﻲ ﻉﲆ ﻩ ّﺮ اﻵاد وﷲ اﳌﻮ ّﻘﻚ واﻣﻴﻳ اﳌﺮﺟﻇ واﳌﻊﺎد‪.‬‬ ‫اﻣﻙﺼﻢ ا ّول ﰲ ﻞ م ﻩܼﺎﯾܬ اﻻܸ م‬ ‫ﻩﻫ ﻴﻢ اﻣﻊﺼﺮ ﰲ اﻥﻜﺘﺎ ﻩﺪܩﺎ واﻘﺘﺎء‬ ‫ﻞﺘ܈ ﻉﻦﻴﻳ ﻛﺎﴈ اﻣﻜﻀﺎ ܻـﻴܬ اﻻܸ م ﴍف ادﻼﻫ ﳛﲕ ܋ﻫ ﶊﺪ اﳌﻨﺎوي اﻣܼﺎﻘﻊﻲ ﻉﲆ ﷲ‬ ‫د ﺟﺘﻳ و ﻘﻇ ﻩﲋﻣﺘﻳ‪ ,‬وﻩﺎ ﲪﻳ ﷲ ﻛﺒﻢ ﻘﺘﻨﺔ ا܋ﻫ اﻣﻙﺎ ض‪ ,‬܉ﻊﺪ ا ﻄﺒﺔ‪” :‬و܉ﻊﺪ ﻘﻜﺪ وﻛﻙܒ‬ ‫ﻩﻫ ﻴﺬا اﻣﺘﺄﻣﻴﻗ ا ܹﻫ اﳌܹـﺘﺠﺎد ﻉﲆ ﻩﺎ ﻈﺮ ﻈﻫ ان ﻩﺆﻣّـﻙﻳ ] ﻩﺎم[‪ 38‬ﻉ ّ ﻩﺔ ﰲ ﻘﻨﻮن‬ ‫اﻣﻊﲅ واﻬﻳ ﻛﺪ ﺣܹﻫ وﺟﺎد وﻅﻵﺮ ﻩﻫ ﶍﻮع ﺣܹﻫ ﶍﻮﻉﺎ ﺣܹـﻨﺎ ﰲ ﻍﺎﯾﺔ ﻩﻫ اﻣﺼﻮا ‪ .‬وﻻ‬ ‫ﯾﻜﺎل ﻛﺪ اܸـﺘﻮﺿܧ ﰲ ܉ﻊﺾ اﳌﻨﺎܸـﺒﺎ ﲟﺎ ﺟﺎء ﻩﻫ اﻣﺘﻮ ﯾﺔ وا ﻻﳒﻴﻢ ﻻﻬﻳ اﻛﺘﺪى ﰲ ك‬ ‫܉ﺄﺋﻪﺔ ا ﻻܸ م ﻴﻢ ا ﺻﻮل واﻣﺘﺄﺻﻴﻢ ﰷﻣܹـ ّﻴﺪ ﻈﺒﺪ ﷲ ܋ﻫ ﲻﺮ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﰲ ﺻﻙﺔ‬ ‫‪40‬‬ ‫ܸـ ّﻴﺪ ا ام ﶊﺪ ﻉﻦﻴﻳ ﻘﻀﻢ اﻣﺼ واﻣܹ م و܉ﻊﺪﻲ ا ﺋﻪﺔ ا ﻉ م‪ّ .‬‬ ‫ﻘﺘﻊﲔ‪ 39‬اﻣﻜﻮل ا ﻮا‬ ‫ّ‬ ‫ﻉﲆ ﻩﻫ اܓّﻀܧ ك دﯾﻳ واﳌﻨﻇ ﻉﲆ ﻩﻫ اܻﺘﺒﻳ ﻉﻦﻴﻳ ك‪ّ .‬‬ ‫ﻘﺤﻚ ﻣﻵﺬا اﻣﺘﺄﻣﻴﻗ ان ﯾﺘﻦﻜــﻰ‬ ‫ّ‬ ‫اﻣﻜﺒﻮل وﻻ ﯾﺼﻎﻰ ﻘﻴﻳ ﻣﻜﻮل ܩﺎܸﺪ وﻻ ﻉﺬول‪ .‬وﷲ ܓﻊﺎﱃ ﯾﺒﻜﻲ ﻩﺆﻣﻙﻳ ﻩﻨﻵ ﻟﻦﻮا دﻼﻫ وﯾﺪﱘ‬ ‫اﻣﻨﻙﻇ ܉ﻳ و܉ﻊﻦﻮﻩﻳ ﻟﻦﻪܹﻦﻪﲔ ﰲ اܸﻇ ﻈﴩ ܻﻊﺒﺎن ﻉﺎم ﲦﺎﻬﻴﺔ وܸـ ّﺘﲔ وﲦﺎن ﻩﺎﯾﻳ‪“.‬‬ ‫ػ܈ ادﻼﻫ ﶊﺪ ܋ﻫ ﻛﺎﴈ اﻣﻜﻀﺎ ܻـﻴܬ‬ ‫وﻞﺘ܈ ﻛﺎﴈ اﻣﻜﻀﺎ ܻـﻴܬ اﻻܸ م ]‪4‬و[ ّ‬ ‫ػ܈ ادﻼﻫ ]ﻩﺤﻪﺪ[‪ 41‬܋ﻫ اﻣܼﺤﻨﺔ ا ﻦﱯ ا ﻨﻙﻲ‪ ,‬وܚﺒܒ ﻉﲆ ﻬﴫ اﻣܹـﻨّﺔ ﰲ‬ ‫ا ﻻܸ م ّ‬ ‫ّ‬ ‫ﻘﺘﻨﺔ ﻴﻢ ا ܓّـﺤﺎد ﻘﺄﯾّﺪ ﷲ ܉ﻳ ادﻼﻫ ܸـﺒﻋ ﷲ ﻉﻦﻴﻳ ﻅ ه و ﰽ ﻈﻪﺎه‪ ,‬ﻩܼﲑا اﱃ ܸﻪﺎء‬ ‫اﻥﻜﺘ܈ اﻣﺜ ܚﺔ >ﻬﻈﻨ اد ﻩﻫ ܓﻨﺎܸ܈ اﻵي واﻣܹﻮ < >وﻘﺘܧ اﻣﺮﲪﻫ ﰲ ܓﻨﺎܸ܈ ﺟﺰاء‬ ‫اﻣﻜﺮ ن<‪> ,‬وܕﺮﺟﻪﺎن اﻣﻜﺮ ن وﻩﺒﺪ ﻩﻨﺎܸـﺒﺎ اﻣﻙﺮﻛﺎن<‪” .‬اﶵﺪ ي ا ﲂ اﳌﺘﻨﺎܸـﺒﺔ اد‬ ‫واﻣﻨﻊﻨ اﳌﱰ ﻛﺒﺔ اذ ‪ .‬ﳓﻪﺪﻲ ﻉﲆ ﻩﺎ ﻘﺘܧ ܉ﻳ ﻩﻫ اﻣﻙﻴﺾ اﻣﺮﺣﻪﺎﱐ وﻧܼﻜﺮﻲ ﻉﲆ ﻩﺎ ܉ﺪى ﻩﻫ‬ ‫اﻣﺘﻨﺎܸ܈ اﻣﱰﺟﻪﺎﱐ‪ .‬وﻧܼﻵﺪ ان ﻻ اه ا ﻻ ﷲ وܩﺪﻲ ﻻ ﴍﯾﻝ ه ﳇﻪﺔ ّ‬ ‫ﺣﻚ ػ ّﻜﻜﺔ ﻟ ﳝﺎن‬ ‫وﻛﻮل ﺻﺪق ﺟﺎء ܉ﻳ ادﻣﻴﻢ واﻣﱪﻴﺎن‪ .‬وܻﻵﺎد ﻈﺒﺪ ܮﻦܽ ] [‪ 42‬ﻬﻴّﺘﻳ ﻩﺎ اܸـﺘﻄﺎع وﺻﻙﻰ‬ ‫ﻂﻮﯾّﺘﻳ ﻘﻜܼﻗ ه ﻈﻫ ؼ ّﺒﺂ ا ﺪو اﻣﻜﻨﺎع‪ .‬وﻧܼﻵﺪ ان ܸـ ّﻴﺪ اﻣﻨﺒﻴﲔ‪ 43‬ﻩﺤﻪﺪا ﻈﺒﺪﻲ و ܸﻮه‬ ‫‪38‬‬ ‫‪39‬‬ ‫‪40‬‬ ‫‪41‬‬ ‫‪42‬‬ ‫‪43‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻴﻜﻴﻫ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺠﻮا‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ﻘﻲ د‪ :‬اﻣﺒܼﺮ‬ ‫‪arabic edition‬‬ ‫‪66‬‬ ‫ﴍف ܉ﻳ ا ﻛﻄﺎ واﻣﺒﻜﺎع وﺧﺼّ ﻳ ܉ﻨﻵﺎﯾﺔ ا وج وﻍﺎﯾﺔ ا ﻻ ܓﻙﺎع‪ّ .‬‬ ‫اذي ّ‬ ‫ﺻﻦــﻰ ﷲ ﻉﻦﻴﻳ وﻉﲆ‬ ‫‪44‬‬ ‫ه ا ﺎﺋﺰﻼﻫ ﻈﻫ اﻟﻦﺤﺎق ﺑܹضع ܩﺪﯾﺜﻳ وﴍﯾﻗ ﯾﺘﻳ ا ﺎﺋﺰﻼﻫ ﻛﺼ܈ اﻣܹـﺒﺎق ܉ﻊﺰﻼﺰ ܮﺪﻩﺘﻳ‬ ‫وﻛﺮﱘ ﲱﺒﺘﻳ وܸﲅ ﺗܹﻦﻴﻪﺎ ﻞﺜﲑا‪.‬‬ ‫ﻩّﺎ ܉ﻊﺪ‪ ,‬ﻘﻜﺪ وﻛﻗ اﻣﻊﺒﺪ اﻣﻙﻜﲑ اﻣﻀﻊﻴﻗ ا ﻜﲑ ﻉﲆ ﻴﺬا اﳌﺼﻨّﻗ اﻣﻊﺪﱘ اﻣﻨﻈﲑ اﳌܼـﺘﻪﻢ‬ ‫ﻩﻫ اﻣﻮ د اﻣﺼﺎﰲ ﻉﲆ اﻣﻊﺬ اﻣﻨﻪﻴﺮ‪ .‬ﻘﻮﺟﺪ ﻩﺆﻣّﻙﻳ ﻛﺪ ﺟ ﻘﻴﻳ ﻩﻫ ܋ﲀ ﻘﲀ ﻲ‪ 45‬اﳌﻜﺼﻮ ا‬ ‫ﰲ ا ﻴﺎم ﻉﲆ اﻻﻞﻙﺎء اﻥﻜﺮام ﻩﻫ وي اﻣﻊﻜﻮل وا ﻘﻵﺎم ّ‬ ‫ﰻ ﺧﺮﯾﺪ ܉ﻊﻴﺪ ‪ 46‬اﳌﺮام ﻉﲆ ﻩﻫ ﻛﻊﺪ‬ ‫ﻈﻫ ﻂﻦ܈ اﳌﻊﺎﱄ وام‪ .‬وܸك ﻩܹﻦﲀ ّﻛﻢ ﻩﻫ ܸﻦﻜﻳ ﻩﻫ اﻣﻙﺤﻮل ﻛﺒه وﲝܙ ܉ﺼﺎﺋ܈‪ 47‬ﻘﻜﺮﻲ‬ ‫ـﺘﺪل ܉ﻜ ّﻮ ﻉﻦﻪﻳ وﺟﻮد ﻘﻵﻪﻳ ّ‬ ‫ﻈﻫ ﲢﺮﻼﺮ ﻩﺎ و د ﻬﻜه واܸ ّ‬ ‫܉ﺄدة ]‪ [ 4‬܋ﺮﻴﺎﻬﻵﺎ ﻛﺎﻂﻇ وﺿﻴﺎ ﻴﺎ‬ ‫ܸﺎﻂﻇ‪ .‬ﻩﻜﺘﺪا ﲟﺎ وﻛﻇ ﰲ اﻥﻜﺘﺎ اﳌﺒﲔ ﻩﻫ ﻛﻮه ܓﻊﺎﱃ }ﻛﻢ ﻘﺄܓﻮا اﻣﺘﻮ ا ﻘﺎܓﻦﻮﻴﺎ ان ﻠﻨﱲ‬ ‫ﺻﺎدﻛﲔ{‪ .‬وﻻ ﯾ܈ ان اﻻܸـﺘﺪﻻل ܉ﻎﲑ اﳌﺒﺪل ﻩﻨﻵﺎ ﻩﻫ ﻛﻮى ا ّدة اﻣﻜﺎﻂﻊﺔ وﻈﻈﻨ اﻣﱪاﻴﲔ‬ ‫ﻛܽ ﷲ و ܸﻮه ك ﻉﻦﻴﻨﺎ ﻩﺒ ّﻴﻨﺎ ﻩﻫ ﻍﲑ اﻮﲀ ﻉﲆ اﻬﻳ ﴍع ﻣﻨﺒﻴّﻨﺎ‪.‬‬ ‫اﻣܹﺎﻂﻊﺔ‪ .‬ﻻ ܸ ّﻴـﻪﺎ ا ا ّ‬ ‫وي اﻻܸـﺘﺪﻻل ﻩﲑ‪ 48‬وﻩ ّﺰ ﻩﻫ ام ﷲ ﻈﺰ وﺟﻢ؟‬ ‫وﻛﺪ ﴏّح ﺻﺤﺎ܉ﻨﺎ ان ام ﷲ اﻣﻜﺪﱘ اﳌﺼﻮن ﻈﻫ اﻣﺘﺤﺮﯾﻗ واﻣﺘﺒﺪﯾﻢ ان ّﻉﱪ اﻣﻊﺮ܉ﻴﺔ‬ ‫ﻘﻵﻮ ﻛﺮ ن وان ّﻉﱪ اﻣﻊﱪاﻬﻴﺔ ﻘﺘﻮ ا وان ّﻉﱪ اﻣﴪاﻬﻴﺔ ﻘﺎﳒﻴﻢ‪ .‬وان اﻩﻳ ﻻ ﳜﺘﻦﻗ و ﳕﺎ‬ ‫ﲣﺘﻦﻗ اﻣﻊﺒﺎ ا وܓﺘﻙﺎو ا ﻈﻪﺎل اﻣﻨ ّﻴﺔ و ﳕﺎ ا ﻈﻪﺎل اﻣﻨﻴﺎ ‪ .‬وﻴﺬا اﻣܹـ ّﻴﺪ ﲻﺮ ܋ﻫ ا ﻄﺎ‬ ‫اﻣﻊﻈﲓ اﻣܼﺄن ﴈ ﷲ ﻈﻨﻳ ﰷن ﯾﺄﰐ اﻣﻴﻵﻮد وﻳܹﻪﻇ ﻩﻫ اﻣﺘﻮ ا ﻘﻴﺘﻊﺠّ ܈ ﻛﻴﻗ ܓﺼ ّﺪق ﻩﺎ ﰲ‬ ‫اﻣﻜﺮ ن ﻞﻪﺎ واﻲ اﻣﻄﱪاﱐ ﻩﻫ ﻂﺮﯾﻚ اﻣܼﻊﱯ ﰲ ﻍﲑ ﻩﺎ ﻩﲀن‪ .‬واﳕﺎ و د اﻣﻨﻵـﻲ ﻈﻫ ܓﺼﺪﯾﻚ‬ ‫ﻴﻢ اﻥﻜﺘﺎ وܕﻜﺬﯾﺒﻵﻨ ﻘﻴﻪﺎ ﯾﺘﻄ ّﺮق اﻣﻴﻳ اﺣﺘﻪﺎل ܩﺪ ا ﻩﺮﻼﻫ‪ ,‬ﻻ ﻩﺎ و د ﰲ ﴍﻈﻨﺎ ﻩﺎ ﯾﻜﴤ‬ ‫܉ﺄܩﺪﻴﻪﺎ ﻘﲑﻘﻇ‪ 49‬ا ف ﻩﻫ اﻣﺒﲔ‪ .‬وﻛﺪ اܸ ّ‬ ‫ـﺘﺪل اﳌﺼﻨّﻗ ﻉﲆ ﺻﻨﻴﻊﻳ‪ 50‬ﻩﻫ اﻥﻜﺘﺎ واﻣܹـﻨّﺔ‬ ‫ّ‬ ‫܉ﺄدة ﰷن اﳌﺒﺘﻜﺮ‪ 51‬ﻣﻵﺎ واﻣܹﺎ܉ﻚ اﻣﻴﻵﺎ‪ .‬ﻘﲅ اﻣﺘﻊ ّﺮض ذﻛﺮﻴﺎ وﻩﺰاﲪﺘﻳ ﻉﻦﻴﻵﺎ‪ .‬ﻘﺎ ܓﻊﺎﱃ ﯾﺒﻜﻴﻳ‬ ‫܉ﺪاء اﻣﻙﻮاﺋﺪ وﳚﺰﯾﻳ ﻩﻫ ﻣﻄﺎﻘﻳ ا ﻙ ّﻴﺔ ﻉﲆ ﲨﻢ اﻣﻊﻮاﺋﺪ ﲟﻨّﻳ وﻛﺮﻩﻳ‪ .‬ﻛﺎل ك ﻩﺮﲡ وﻩ ََܼﻜﻳ‬ ‫ﻈﺠ ﻘﻜﲑ ﻣﻄﻗ ﷲ ا ّﻙﻲ ﻩﺤﻪﺪ ܋ﻫ اﻣܼﺤﻨﺔ ܸﱰ ﷲ ﻣـه و ﲪﻳ وﻏﻙﺮ ه وﻞﺘ܈ ܉ﺘﺎ ﱗ‬ ‫ܸﺎ܉ﻇ ﻈﴩﻼﻫ ܻﻊﺒﺎن اﳌﺬﻛﻮ ‪“.‬‬ ‫‪44‬‬ ‫‪45‬‬ ‫‪46‬‬ ‫‪47‬‬ ‫‪48‬‬ ‫‪49‬‬ ‫‪50‬‬ ‫‪51‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﻊﺰﻼﺰ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻘﻜﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻙﻴﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﺼﺎﺋﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻩﻴﺰ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻴﺮܓﻙﻇ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺻﻴﻎﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻪﺘﻜﺒﺮ‬ ‫‪67‬‬ ‫‪arabic edition‬‬ ‫وﻞﺘ܈ ﻛﺎﴈ اﻣﻜﻀﺎ ܻـﻴܬ ا ﻻܸ م اﻣﴩﯾﻗ ﺣܹﺎم ادﻼﻫ ]‪5‬و[ ﻩﺤﻪﺪ ܋ﻫ اﰊ ܋ﻜﺮ ܋ﻫ‬ ‫اﻣܼـﻴܬ اﻣﻄﻵﻄﺎﰄ ا ܹـﲏ اﳌﺎﻥﲄ اﻣܼﻵﲑ ا܋ﻫ ﺣﺮﻼﺰ‪ ,‬وﻩﺎ ﲪﻳ ﷲ ﻛﺒﻢ ﻘﺘﻨﺔ ﻴﻢ ا ܓـّﺤﺎد‪,52‬‬ ‫ْﻉ ﷲ ﻩﻨﺎ ﻲ و ﻘﻇ ﻩﻜﺪا ﻲ ܉ﻊﺪ ا ﻄﺒﺔ‪” :‬و܉ﻊﺪ ﻘﻜﺪ وﻛﻙܒ ﻉﲆ ﺟﺰء ﻩﻫ اﻥﻜﺘﺎ اﳌﺮܸﻮم‬ ‫>܉ﻨﻈﻨ اد ﻩﻫ ܓﻨﺎܸ܈ اﻵي واﻣܹﻮ <‪ ,‬ﲨﻇ اﻣܼـﻴܬ ا ﻻﻩﺎم اﻣﻊ ّ ﻩﺔ اﻣﺮܩة ا ﺎﻘﻄ ܋ﺮﻴﺎن‬ ‫ادﻼﻫ اﻣﺒﻜﺎﻈﻲ ّ‬ ‫ﴍف ﷲ ܉ﻳ اﻣﺒﻜﺎع وﻧﴩ ﻩﻫ ﻘﻮاﺋﺪﻲ وﻘﺮاﺋﺪﻲ ﻩﺎ ّܓذ ܉ﻳ ا ﻮاﻂﺮ وܓﺘܼ ّﻨـﻗ ܉ﻳ‬ ‫ا ܸﻪﺎع‪ .‬ﻘﺮﯾﺘﻳ ﻘﺮﯾﺪا ﰲ ا܉ﻳ‪ ,‬ﻏﺮﯾﺒﺎ ﰲ ﻈﺮا܉ﻳ‪ ,‬ﲟﺎ ﰏ ﻈﻫ ﻈﺠﻪﻳ واﻈﺮا܉ﻳ‪ .‬ﻛﺪ ﻍﺎ ﰲ ﲝﺎ‬ ‫اﻣﻊﻦﻮم ﻘﺎܸـﺘܯﺮج ﻩﻨﻵﺎ ﻘﺮاﺋﺪ اد ‪ .‬وܸﱪ ػﺎܸـﻨﻵﺎ ﻘﺠﻪﻇ ﻩﻨﻵﺎ ܩﺎܸﻫ اﻣﻎﺮ ‪ .‬وܓﺘﺒﻇ‪ܻ 53‬ﻮا د‬ ‫اﳌﻦܧ ﻘﺠﻪﻇ ﻩﻨﻵﺎ ﻩﺎ ّ‬ ‫ܻܒ‪ .‬و ܸﻢ ﺧﻴه ﰲ ܩﻦﺒﺘﻵﺎ ﻘﺤﺎ ﻛﺼ܈ اﻣܹـﺒﻚ‪ .‬ﻘﺘﴫّف ﻘﻴﻵﺎ ﻛﻴﻗ‬ ‫ܻﺎء ﻘﻮﻴﻫ ﻈﻨﺪ ك ﻈﻀﺪ ܩﺎܸﺪﻲ وﻘﻴﻳ ّ‬ ‫ﻘܒ‪ .‬ﻉﺎد ﷲ ﻩﻫ ܋ﺮﰷܓﻳ وﻬﻙﻊﻨﺎ ܉ﺼﺎﱀ دﻈﻮاܓﻳ وﻞﺘ܈‬ ‫‪54‬‬ ‫ﰲ ا ﺎﻩܷ ﻩﻫ ܻﻵﺮ ﻩﻀﺎن اﳌﻊﻈﻨ ﻛﺪ ﻲ ﻉﺎم ﲦﺎﻬﻴﺔ وܸـ ّﺘﲔ‪“.‬‬ ‫وﻞﺘ܈ ﻛﺎﴈ اﻣﻜﻀﺎ اﴏ ادﻼﻫ ܻـﻴܬ ﻩܼﺎﯾـܬ ا ﻻܸ م ﻈﺰ ادﻼﻫ ﲪﺪ ܋ﻫ ﻛﺎﴈ اﻣﻜﻀﺎ‬ ‫܋ﺮﻴﺎن ادﻼﻫ ا܋ﺮاﻴﲓ ܋ﻫ ﻛﺎﴈ اﻣﻜﻀﺎ اﴏ ادﻼﻫ ﻬﴫ ﷲ ܋ﻫ ﲪﺪ اﻥﻜﻨﺎﱐ اﻣﻊܹﻜ ﱐ ا ﺻﻢ‬ ‫‪55‬‬ ‫اﳌﴫي ا ﻨﺒﲇ دام ﷲ ﻬﻊﻪﺘﻳ وﻘܹܧ ﻩ ّﺪܓﻳ‪ ,‬وܚﺒܒ ﻉﲆ ﻬﴫ اﻣܹـﻨّﺔ ﰲ ﻘﺘﻨﺔ ﻴﻢ ا ﻻܓـّﺤﺎد‬ ‫وﰷن ﻩﻫ ܮﲑ ا ﻬﺼﺎ وا ﻈﻀﺎد‪” :‬و܉ﻊﺪ ﻘﻜﺪ وﻛﻙܒ ﻩﻫ ﻴﺬا اﻣﺘﺄﻣﻴﻗ اﻣﻊﺠﻴ܈ واﻣﺘﺼﻨﻴﻗ‬ ‫اﻣﻎﺮﯾ܈ ﻉﲆ ﻩﺎ ّﻞــﺮﱐ ﲟﺎ ﻉﻦﻪﻳ ﻩﻫ ﻏﺰا ﻉﲅ ﻩﺼﻨّﻙﻳ وﻞـﱶ ﻘﻀﺎﺋه وﺣܹﻫ اد ﻞﻳ وﺟﻮد‬ ‫ﰷﺋﻳ‪ .‬وﻻ ﯾﻊﻴ܈ ﺣܹـﻨﻳ ﻩﺎ اܸﺘܼﻵﺪ ܉ﻳ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ‪ .‬ﻘﻙﻲ اﻣﻜﺮ ن واﻣܹـﻨّﺔ وﻬﻜﻢ ]‪[ 5‬‬ ‫اﻣﻊﻦﻪﺎء ﻛﺪﳝﺎ وܩﺪﯾﺜﺎ ﻩﺎ ﻳܼﻵﺪ ﲝܹﻫ ﻘﻊه‪ .‬ﻥﻜﻫ ّ‬ ‫ﻥﲁ ﺣܹﻫ ﻉﺎﺋ܈‪ .‬وﻬﻊﻮ ا ﻩﻫ ﺣܹﺪ‬ ‫ﻳܹ ّﺪ ا اﻻﻬﺼﺎف‪ .‬وﷲ ܓﻊﺎﱃ ﯾﺪﱘ ﺎﻩﻊﻳ اﻣﺒﻜﺎء وﯾﻄﻴﻢ ه ﰲ اﻣﻊﻦ ّﻮ واﻻ ܓﻜﺎء وﻞﺘ܈ ﰲ‬ ‫ﻉﺎﴍ ܻﻵﺮ ﻩﻀﺎن ܸـﻨﺔ ﲦﺎن وܸـ ّﺘﲔ‪“.‬‬ ‫وﻞﺘ܈ ܻـﻴܬ اﻻܸ م ܋ﺮﻞﺔ ا ام اﻣܼـﻴܬ ﻩﲔ ادﻼﻫ ﳛﲕ ܋ﻫ ﻩﺤﻪﺪ اﻻﻛﴫاﰄ ا ﻨﻙﻲ ܻـﻴܬ‬ ‫ادا اﳌﴫﯾﺔ ﻍﲑ ﻩﻨﺎ ع دام ﷲ ﴰﻮل اﻻܸ م واﳌܹﻦﻪﲔ ]܉ﱪﰷܓﻳ[‪ 56‬وﻉﺎد ﻉﻦﻴﻨﺎ ﲨﻴﻊﺎ ﻩﻫ‬ ‫ﺻﺎﱀ دﻈﻮاܓﻳ‪ .‬ﻥﻜ ّﻨﻳ ﻩﺎل ﻉﲆ ﻴﻢ اﻣܹـﻨّﺔ ﰲ ﻘﺘﻨﺔ ا܋ﻫ اﻣﻙﺎ ض وﻏﲎ ﷲ وه اﻣﺤﻪﺪ ﻈﻨﻳ وﻩﺎ‬ ‫ﴐّ اﻻ ﻬﻙܹﻳ‪” .‬و܉ﻊﺪ ﻘﻜﺪ ّ‬ ‫ﴍﻘܒ ܉ﻮﻛﻮﰲ ﻉﲆ ﻩﻮاﺿﻇ ﻩﻫ اﳌﺆﻣﻗ اﻣﺒﺪﯾﻇ اﳌﺘ ّﻮج >܉ﻨﻈﻨ اد‬ ‫ﻩﻫ ܓﻨﺎܸ܈ اﻵي واﻣܹﻮ < ܓﺼﻨﻴﻗ ܸـ ّﻴﺪا وﻩﻮﻻا اﻻﻩﺎم اﻣﻊ ّ ﻩﺔ ا ﱪ اﻣﻙﻵّﺎﻩﺔ اﳌﺪ ّﻛﻚ اﶈ ّﻜﻚ‬ ‫ي اﻣﺘﺂﻣﻴﻗ اﻣﺮﻘﻴﻊﺔ ﰲ ا ﻬﻮاع ﻘﺘﻮܩﺎ ﻩﻫ ّ ا ا ‪ ,‬اﳌܹـﺘﻎﲏ ﻈﻫ اﻻﻂﻨﺎ ﰲ ا ﻣﻜﺎ ‪,‬‬ ‫ܮﺎﻣﺼﺔ اﳌﺘﻜﺪﻩﲔ وﳔﺒﺔ‪ 57‬اﻻﺋﻪﺔ اﳌﺘﺄﺧﺮﻼﻫ‪ ,‬ادﻲ ﷲ ﻉﻦﻪﺎ وﻈﻪ ‪ .‬دﻣّـﺘﲏ ﻉﲆ ﻉﻦ ّﻮ د ﺟﺘﻳ ﰲ‬ ‫ﻬﻮاع اﻣﻊﻦﻮم وﺻﻨﺎﻘﻵﺎ و܋ﺮاﻈﺘﻳ ﻘﻴﻵﺎ وﻞﻙﺎﯾﺘﻳ ﻣﻄ ܉ﻵﺎ ّ‬ ‫وﻻﻘﻵﺎ‪ .‬وا ا ﰷﻬܒ اﻣﻊﻦﻮم ﻩﻨﺤﺎ اﻣﻵﻴﺔ وﻈﻄﺎ‬ ‫‪52‬‬ ‫‪53‬‬ ‫‪54‬‬ ‫‪55‬‬ ‫‪56‬‬ ‫‪57‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﻣﺤﺎد‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وܓﺒﻇ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܚﻪﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ اﻣﻪﺤﻜﻚ‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﻣﺤﺎد‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻬﺠﺒﺔ‬ ‫‪arabic edition‬‬ ‫‪68‬‬ ‫ّاﻬﻴﺔ ﻘ ﯾﺒﻊﺪ ان ﯾﻙﺘܧ ﷲ ﻉﲆ ܉ﻊﺾ اﳌﺘﺄﺧﺮﻼﻫ ﻩﺎ ﻈﴪ ﻉﲆ ﻞﺜﲑ ﻩﻫ اﳌﺘﻜ ّﺪﻩﲔ‪ .‬وﻩﻫ‬ ‫ﻬﻈﺮ ﰲ ﻩﺆﻣّﻙﻳ ܉ﻊﲔ ا ﻻﻬﺼﺎف وܕﺮك ا ﻻﻉﺘܹﺎف ﻉﲅ ﻩﻜﺪا ﻩﺎ ܩﺎ ﻲ ﻩﻫ ﻛﺼﺒﺎ اﻣܹـﺒﻚ ﰲ‬ ‫ﻩﻀﻪﺎ اﻣﺘﺤﻜﻴﻚ واﻣﺘﻮﻘﻴﻚ‪.58‬‬ ‫وﻩﺎ ﻬﻜه ﻩﻫ ام اﳌﺨﺎﻣﻗ ودﻣّﺘﻳ ﻣﻙﻮاﺋﺪ ﻞﺜﲑ ﻩﻨﻵﺎ ﻣﺮ ّدﻴﺎ وا ﻻﻣﺰام ܉ﻵﺎ‪ ,‬وܓﺒﻴﲔ ﻩﺎ اﻬﻎﻦﻚ ﻉﻦﻴﻵﻨ‬ ‫ﻘﻴﻵﺎ‪ ,‬وﻣﻊﺪم ﻘﻵﻪﻵﻨ ﻣﻵﺎ ﻣﻜﺼﻮ ﻬﻈﺮﱒ وܸﻮء اﻈﺘﺒﺎ ﱒ ﳌﺎ ّ‬ ‫ﯾﺘﻊﻦﻚ ]‪6‬و[ ܉ﺬك‪ .‬و ﲟﺎ ﯾﻈﻵﺮ ﻩﻫ‬ ‫ك ﻩﻄﺎ܉ﻜﺘﻵﺎ ﻟﻦﴩﯾﻊﺔ اﳌﻄﻵّﺮ ﻩﻫ ﻈﻈﻨ ادﻻﺋﻢ ﻉﲆ ܋ﺮاﻈﺘﻳ ﰲ اﻣﻊﻦﻮم‪ .‬وﻛﺪ وﻛﻇ ﻛﺮ دﻻﺋﻦﻵﻨ ﳌﺎ‬ ‫ﻛﺮ ﰲ اﻥﻜﺘﺎ واﻣܹـﻨّﺔ اﻣﴩﯾﻙﺔ‪ .‬وﱂ ܕﺰل اﻥﻜﺘ܈ اﻥاﻩﻴﺔ ﻩܼﺤﻮﻬﺔ ܉ﺪﻻﺋﻢ اﳌﺨﺎﻣﻙﲔ اﳌﻊﺎﻬﺪﻼﻫ‬ ‫ﳌﺎ ﻛﺮ ﻩﻫ ا ﻩﻮ وﻍﲑ ك ﻩﻫ اﻣﻊﻦﻮم‪ .‬وﻻ ﯾﻨﻜﺮ ك اﻻ ﻩﻊﺎﻬﺪ ﻍﲑ اﻅﺮ ﻣﻄﺮﯾﻚ اﻣﺼﻮا ‪.‬‬ ‫وﷲ ﳚﻊﻢ ﻩﺎ ﻛﺎܸﺎﻲ ﰲ ܓﺄﻣﻴﻙﻳ ܮﺎﻣﺼﺎ ﻣﻮﺟﻵﻳ ﻩﻮﺟﺒﺎ ﻟﻦﻙﻮ دﯾﻳ‪ ,‬اﻬﻳ اﻣ ّﱪ ا ﻮاد ّ‬ ‫اﳌﺘﻙﻀﻢ ﻉﲆ‬ ‫ﲨﻴﻇ اﻣﻊﺒﺎد‪ .‬وﻞﺘ܈ ܸﺎد ܻﻵﺮ ﻩﻀﺎن ܸـﻨﺔ ﲦﺎن وܸـ ّﺘﲔ وﲦﺎﳕﺎﯾﺔ‪“.‬‬ ‫ّ‬ ‫وﻞﺘ܈ ا ﻻﻩﺎم اﻣﻊ ّ ﻩﺔ ]اﻣܼـﻴܬ[‪ 59‬ﻈﻀﺪ ادﻼﻫ ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ا ﻻﻩﺎم اﻣﻊ ﻩﺔ اد ﻩﺎﻬﻳ‬ ‫اﻣܼـﻴܬ ﳛﲕ ܋ﻫ اﻻﻩﺎم اﻣﻊ ّ ﻩﺔ ܸـﻴﻗ ادﻼﻫ ܸـﻴﻗ اﻣܹﲑاﻩﻲ ّﰒ ]اﳌﴫي[‪ 60‬ا ﻨﻙﻲ ܻـﻴܬ‬ ‫اﻣﱪﻛﻮﻛﻴﺔ ا ك ﷲ ﰲ ﺣﻴﻮܓﻳ ﻟ ܸ م‪ 61‬ودام ﻛﻮﻬﻳ ﻩ ا ﻟﻦﺨﺎ ّ واﻣﻊﺎ ّم وﰷن ﰲ ﻘﺘﻨﺔ ا܋ﻫ‬ ‫اﻣﻙﺎ ض ܸﺎﻠﻨﺎ‪” :‬و܉ﻊﺪ ﻘﻜﺪ وﻛﻙܒ ﻉﲆ ﻩﻮاﺿﻇ ﻩﻫ اﳌﺆﻣّﻗ اذي ﻘﺎ ﻞـﻪﺆﻣّﻙﻳ‪ 62‬اﻣﻜﺪح ّ‬ ‫اﳌﻊﲆ‬ ‫ﰲ ܓ܈ اﻥﻜﻪﺎل واܻـﺘﻵﺮ ﻞﻪﺼﻨّﻙﻳ‪ 63‬اﻣﺘﻙ ّﻮق ﻉﲆ ا ﻞﻙﺎء وا ﻩﺜﺎل‪ .‬واﻬﻳ ﻘﻇ ﻛﺪ ا ﻩﻫ ان‬ ‫ﯾﻙﺘﻜﺮ اﱃ ܓﻊﺮﯾﻗ او ان‪ 64‬ﯾﺘﻮ ّﻛﻗ ﻅﻵﻮ ﻩﺰﯾّﺘﻳ‪ 65‬ﻉﲆ ّ‬ ‫ܕﳫﻗ اﻂﺮاء وܓﻮﺻﻴﻗ‪ .‬ﻘ ال ﻉﲅ‬ ‫ﻩﺼﻨّﻙﻳ ﻩﺮﻘﻮﻉﺎ ܉ﺪا و܉ﻨﺎء‪ 66‬ﻘﻀه ﻩﻨﺼﻮا ﲞﻙﺾ ا ﻉﺪاء‪ .67‬܉ﺘﺎ ﯾـܬ ܸﺎ܉ﻇ ﻈﴩ ܻﻵﺮ ﻩﻀﺎن‬ ‫ܸـﻨﺔ ﲦﺎن وܸـ ّﺘﲔ وﲦﺎن ﻩﺎﺋﺔ‪“.‬‬ ‫وﻞﺘ܈ ا ﻻﻩﺎم اﻣﻊﺎﱂ اﻣﻊ ﻩﺔ ػﻴـﻰ ادﻼﻫ ػﻪﺪ ܋ﻫ ܸﻦﻴﻪﺎن اﻥﲀﻘﻴﺠﻲ ا ﻨﻙﻲ ܻ ّﺪ ﷲ ܉ﻳ‬ ‫ادﻼﻫ ودام ﻛﻮﻬﻳ ﻩ ا ﻟﻦﻪܹﻦﻪﲔ‪ّ ,‬ﰒ ﰷن ﰷ ﻩﲔ ﰲ ﻘﺘﻨﺔ ا܋ﻫ اﻣﻙﺎ ض‪” :‬ا ﻪﺪ‬ ‫اذي ﺟﻊﻢ اﻣﻊﻦﻪﺎء و ܚﺔ ا ﻬﺒﻴﺎء و܉ﻊܙ ܸﻮه ﻘﻀﻢ اﻣﺮܸﻢ وا ﺻﻙﻴﺎء ﺻﲆ ﷲ ﻉﻦﻴﻳ وﻉﲆ‬ ‫ه وﺻﺤﺎ܉ﻳ اﻣﻨﺠﺒﺎء ا ܓﻜﻴﺎء‪ .‬و܉ﻊﺪ‪ ,‬ﻘﺄﻛﻮل ﻴﺬﻲ ﻩﻜﺎة ﻩﻨﻮﻂﺔ ]‪ [ 6‬܉ﺄﻩﻮ ﻩﻜﺼﻮد ﻴﻵﻨﺎ‪.‬‬ ‫ا ﻩﺮ ا ّول ان ܓﺄﻣﻴﻗ اﻥﻜﺘ܈ ﻩﴩوع ﻣﻜﻮل ﷲ ܓﻊﺎﱃ }واﻣﺒﺎﻛﻴﺎ اﻣﺼﺎ ﺎ ܮﲑ ﻈﻨﺪ ܉ّﻝ‬ ‫ܚﻮاا وܮﲑ ﻩ {‪ .‬وﻣﻜﻮل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ”ﻩﺎ ﻲ اﳌܹﻦﻪﻮن ﺣܹـﻨﺎ ﻘﻵﻮ ﻈﻨﺪ ﷲ‬ ‫‪58‬‬ ‫‪59‬‬ ‫‪60‬‬ ‫‪61‬‬ ‫‪62‬‬ ‫‪63‬‬ ‫‪64‬‬ ‫‪65‬‬ ‫‪66‬‬ ‫‪67‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺘﺪﻛﻴﻚ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻܸ م‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﻪﺆﻣﻙﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﻪﺼﻨﻙﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻊﺮﯾﻗ وان‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺮܓﺒﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وܚﻨﺎء‬ ‫ﻘﻲ د‪ :‬اﻣﻊﺪا‬ ‫‪69‬‬ ‫‪arabic edition‬‬ ‫ﺣܹﻫ‪ “.‬ودﻻﺋﻢ ﺧﺮى ػ ّﺮ ﰲ ﻩﻮﺿﻊﻵﺎ‪ .‬ا ﻩﺮ اﻣﺜﺎﱐ ان ﻬﻜﻢ ا ﻛﻮال وا ﺧﺒﺎ اﳌܼـﺘﻪﻦﺔ‬ ‫ﻉﲆ اﻣﻊﱪ واﻣﻊﻈﺔ ﺟﺎﺋﺰ‪ 68‬ﴍﻉﺎ ܸﻮاء ﰷﻬܒ ا ﻛﻮال ﻩﻊﻦﻮﻩﺔ اﻣﺼﺪق او ﻻ‪ .‬ﻩﺎ ﻬﻜﻢ ا ﻛﻮال‬ ‫اﳌﻊﻦﻮﻩﺔ اﻣﺼﺪق ﻘ ﻏﻨﻰ ﻈﻨﻵﺎ ﻣﻎﺎﯾﺔ ﻩﺎ ّ ا ﺎﺟﺔ اﱃ ﻩﻊﺮﻘﺘﻵﺎ‪ .‬وﻩﺎ ﻬﻜﻢ ا ﻛﻮال اﻣﻎﲑ ﻩﻊﻦﻮﻩﺔ‬ ‫اﻣﺼﺪق ﻘﻦﲒداد ﻅﻵﻮ ا ﻛﻮال اﳌﻊﻦﻮﻩﺔ اﻣﺼﺪق اﻣﻪﺨﺎﻣﻙﺔ ّااﻴﺎ ﰲ ﻩﻮﺟﺒﻵﺎ وﻩﻜﺘﻀﺎﻴﺎ ﺑܹﺒ܈‬ ‫ا ﻻﻂ ع ﻉﲆ ܉ﻄ ﻬﻵﺎ ﻩّﺎ ﰲ ا ﺎل و ﻩّﺎ ﰲ اﻻܸـﺘﻜﺒﺎل‪ .‬وﳌﺎ ܓﻜ ّﺮ ﰲ اﻣﻊﻦﻮم ان ا ܻـﻴﺎء ܓﺘﺒﲔ‬ ‫ا ﺿﺪاد وﻟ ܩﱰا ‪ 69‬܉ﺬك ﻈﻫ اﻣﻮﻛﻮع ﰲ اﻣﻮ ﻂﺔ واﻣﻙܹﺎد وﻬﻈﲑ ك ﻩﻊﺮﻘﺔ اﻣܹﻪﻮم وܸﺎﺋﺮ‬ ‫ا ﻩﻮ اﻣﻀﺎ ّ ﻛﺎل اﻣܼﺎﻈﺮ‪:‬‬ ‫اﻣﴩ ﻻ ّ‬ ‫ﻈﺮﻘܒ ّ‬ ‫ﻟﻦﴩ ﻥﻜـــــــــﻫ ﻣﺘﻮ ّﻛﻴﻳ‬ ‫وﻩﻫ ﱂ ﯾﻊﺮف ّ‬ ‫اﻣﴩ ﻩﻫ اﻣﻨﺎ ﯾﻜﻇ ﻘﻴﻳ‪.‬‬ ‫و ﺟﻢ ﻴﺬا ﻛﺎل اﻣﻊﻦﻪﺎء اﶈ ّﻜﻜﻮن ﺟﻦ܈ ]ﲨﻴﻇ[‪ 70‬اﳌﻨﺎﻘﻇ ﻣﻴܷ ܉ﻮاﺟ܈ اﻻܓﻙﺎق‪ ,‬ودﻘﻇ اﳌﻙﺎܸﺪ‬ ‫واﺟ܈ اﻻܓﻙﺎق‪ .‬وﻩﺼﺪاﻛﻳ ﻈﻪﻮم ܩﺎّܸ ﺔ اﻟﻦﻪܷ ﲨﻴﻇ ﻈﻪﺎق اﻣﺒﺪن ܸﻮى اﻥﻜﺒﺪ ﻩﻫ ܉ﲔ ا ﻮا ّ‬ ‫دون ﻍﲑﻴﺎ ﻩﻫ ا ﻮا ّ ﻉﲆ ﻩﺎ ﻘﺼّ ﻢ‪ 71‬ﰲ ﻩﻮﺿﻊﻳ‪ .‬ﻻ ܕﺮى ان اﻣﻊﻦﻪﺎء ﻩﻫ اﻣﻙﻜﻵﺎء وﻍﲑﱒ‬ ‫ﯾﻨﻜﻦﻮن ﰲ ﻩﺼﻨّﻙﺎܓﻵﻨ اﳌﺬاﻴ܈ اﻣﻪܯﺘﻦﻙﺔ واﻵ اء اﳌﻨﺎﻛﺾ ܉ﻊﻀﻵﺎ ﻣﺒﻊﺾ ܸﻮاء ﰷﻬܒ ﺣ ّﻜﺔ او‬ ‫اﻂة ﻳܼﻵﺪ ܉ﺬك ﻩﻫ ﯾﻄﺎﻣﻊﻵﺎ وﯾﻙﻵﻪﻵﺎ‪.‬‬ ‫ا ﻩﺮ اﻣﺜﺎﻣܙ ان ﻬﻜﻢ ﳾء ﻩﻫ اﻣﺘﻮ ا وا ﻻﳒﻴﻢ وﻍﲑﻴﻪﺎ ﳚﻮ ﰲ اﻣﺘﺄﻣﻴﻙﺎ ﰲ ﻴﺬا‬ ‫اﻣﺰﻩﺎن ﻣﻎﺮض ﻩﻫ ا ﻏﺮاض ]‪7‬و[ اﳌﻊﺘﱪ ﰷﻻﻈﺘﺒﺎ وا ﻻܓﻊﺎ وان ﱂ ﳚﺰ ا ﻻܸـﺘﺪﻻل ܉ﻵﺎ‬ ‫ﻬܽ ܉ﻳ اﻣﻊﻦﻪﺎء ﰲ اﻥﻜﺘ܈‪ .‬وﻬﻈﲑ ك ܮﱪ اﳌܹـﺘﻮ اذي ﱂ‬ ‫ﻉﲆ ا ﺣﲀم وا ﺻﻮل ﻉﲆ ﻩﺎ ّ‬ ‫ﯾﻈﻵﺮ ﻛﺒﻮه وﻻ ّدﻲ ﻘﻴﺠﻮ اﻣﻊﻪﻢ ܉ﻳ وان ﱂ ﳚ܈ ܉ﻳ‪ .‬وﻛﺮﯾ܈ ﻩﻫ ﻴﺬا ﻛﻮل ا ﻨﻙﻴﲔ ﴍﯾﻊﺔ‬ ‫ﻩﻫ ﻛﺒﻦﻨﺎ ﱔ ﴍﯾﻊﺘﻨﺎ ا܉ﺘﺪاء ا ا ﺣﻜﻴܒ ﻣﻨﺎ ܉ اﻮﲀ ﻉﻦﻴﻵﺎ‪ .‬ﻛﺎل ﷲ ܓﻊﺎﱃ }وﻞﺘﺒﻨﺎ ﻉﻦﻴﻵﻨ ﻘﻴﻵﺎ‬ ‫ان اﻣﻨﻙܷ اﻣﻨﻙܷ{ اﻵﯾﺔ‪ .‬وا ﺎﺻﻢ ان ﻬﻜﻢ ܸﻙﺮ ﻩﻫ ܸﻙﺎ اﻣﺘﻮ ا وا ﻻﳒﻴﻢ وﻍﲑﻴﻪﺎ ﻉﲆ‬ ‫ﻩﺎ ﻛﺮا ﺟﺎﺋﺰ ﴍﻉﺎ ﻻ ܻـﺒﻵﺔ ﻛﺎدܩﺔ ﻘﻴﻳ وان ﰷﻬܒ ﻩﻨﻜﺪܩﺔ ﰲ ا وﻴﺎم‪ .72‬وﻩﻊﻦﻮم ﻈﻨﺪك ان‬ ‫ﻻ اﻈﺘﺒﺎ ﻣﻵﺎ‪ 73‬اﻻﺟﻪﺎع ﻉﲆ ﻩﺎ ﺣ ّﺮ ﰲ ﺻﻮل اﻣﻙﻜﻳ‪ .‬ﻘﻜﻴﻗ وﻛﺪ وي ﰲ >اﻣﺼﺤﻴﺤﲔ<‬ ‫ﻈﻫ ﻈﺒﺪ ﷲ ܋ﻫ ﻈﻪﺮو ﴈ ﷲ ﻈﻨﻵﻪﺎ اﻬﻳ ﻛﺎل ﻛﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ّ‬ ‫”܉ﻦﻎﻮا ّ‬ ‫ﻈﲏ وﻣﻮ ﯾﺔ وܩ ّﺪܚﻮا ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ وﻻ ﺣﺮج‪ “.‬وﻛﺎل ﻴﻢ اﻣﺘﺤﻜﻴﻚ ﻩﻫ اﶈ ّﺪܚﲔ‬ ‫ﰲ ܉ﻴﺎن ﻴﺬا ا ﺪﯾܙ اﳌﺮاد ﻩﻨﻳ ﻴﻵﻨﺎ ﻴﻮ اﻣﺘﺤﺪﯾܙ ﻈﻨﻵﻨ اﻣﻜﺼܽ وا ﲀا ﻻن ﰲ ك‬ ‫ﻉﱪ وﻈﻈﺔ وﱄ ا ﻣﺒﺎ ‪.‬‬ ‫‪68‬‬ ‫‪69‬‬ ‫‪70‬‬ ‫‪71‬‬ ‫‪72‬‬ ‫‪73‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺟﺎﺋﺰ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻻܩﺘﺮا‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻀﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﻘﻵﺎم‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ان اﻻﻈﺘﺒﺎ ﻣﻵﺎ‬ ‫‪arabic edition‬‬ ‫‪70‬‬ ‫و ﻩّﺎ اﻣﻨﻵـﻲ ﻈﻫ ﻞﺘﺒﺔ اﻣﺘﻮ ﯾﺔ وا ﻻﳒﻴﻢ ﻘﻙﻴﻪﺎ ﻉﺪى اﻣﻜﺼܽ وا ﺧﺒﺎ ﻘﺤﺼﻢ ا ﻪﻇ واﻣﺘﻮﻘﻴﻚ‬ ‫܉ﻴﻨﻵﻪﺎ ﻉﲆ ﻩﺎ ﺗܹﻪﻇ وܕﺮى‪ .‬ﻴﺬا وﻛﺪ ﻛﻴﻢ‪ 74‬ﰷن اﻣﻨﻵـﻲ ﻈﻨﻵﺎ ﻛﺒﻢ اܻـﺘﻵﺎ ܻﺄن اﻣﻜﺮ ن ܩﺬ ا‬ ‫ﻩﻫ ا ﻻﻣﺘﺒﺎ وا ﻻܻﺘﺒﺎﻲ‪ .‬و ﺟﻢ ﻴﺬا ﻬﻵـﻲ ﻈﻫ ﻞﺘﺒﺔ ا ﺪﯾܙ ﻛﺒﻢ اܻـﺘﻵﺎ ﻲ ﻘﻦ ّﻪـﺎ اܻـﺘﻵﺮ‬ ‫ܻﺄﻬﻳ ي اܻـﺘﻵﺎ ّﺧܽ ﻘﻴﻵﺎ وﻞﺬا ا ﻩﺮ اذي ﳓﻫ ܉ﺼﺪدﻲ‪ .‬وﻛﺎل اﻣﺒﻴﻀﺎوي ﰲ ܓﻙܹﲑ ﻛﻮل‬ ‫ﷲ ܓﻊﺎﱃ }ان ﷲ ﻻ ﻳܹـﺘﺤﻲ ان ﯾﴬ ﻩﺜ ﻩﺎ{ ﻩ ّﺜﻢ ﰲ اﻻﳒﻴﻢ ّ‬ ‫ﻍﻢ اﻣﺼﺪو ‪ 75‬اﻣﻨﺨﺎة‬ ‫]واﻣﻜﻦﻮ اﻣﻜﺎܸـﻴﺔ ا ﺼﺎ وؼﺎﻂﺒﺔ اﻣܹﻙﻵﺎء اا اﻣﺰا܉ﲑ‪ .‬وﻩﺜﻢ ﻴﺬا[‪ 76‬وﻛﻇ ﻞﺜﲑا ﰲ ܸﺎﺋﺮ‬ ‫ّ‬ ‫>ﰷﻥﻜܼﺎف< ﻟﻦﺰؼﴩي >واﻣﺘﻙܹﲑ اﻥﻜﺒﲑ< ﻟ ﻩﺎم اﻣﺮا ي وﰲ ﻞﺘ܈ ا ﺪﯾܙ‬ ‫ﻞﺘ܈ اﻣﺘﻙﺎܸﲑ‬ ‫‪77‬‬ ‫>ﻠﺼﺤﻴܧ اﻣﺒﺨﺎ ي< وﻍﲑﻲ ﯾﻀﺎ‪ .‬وﰲ ]‪ [ 7‬ﻞﺘ܈ اﻥام >ﰷﻣﺼﺤﺎﺋﻗ< >واﳌﻮاﻛﻗ< وﻍﲑﻴﻪﺎ‬ ‫وﰲ ﻞﺘ܈ ﺻﻮل اﻣﻙﻜﻳ ﰷﻣﱫدوي وﻍﲑﻲ اﯾﻀﺎ‪ .‬ﻳܼﻵﺪ ܉ﺬك ّﳇﻳ ﻩﻫ ﯾﻄﺎﻣﻊﻵﺎ وﯾﺘﺄﻩّﻢ ﻘﻴﻵﺎ‪.‬‬ ‫وﻣﻜﺪ ﻛﺮ ﰲ ﻉﲅ اﻣﺘﺎ ﯾـܬ ان اﻣﻜﺼܽ وا ﺧﺒﺎ اﻣﻊﺠﻴﺒﺔ اﻣﻎﺮﯾﺒﺔ ﻞﻜﺼّ ﺔ ﻈﻮج ܋ﻫ ﻈﻨﻚ وﻍﲑﻴﺎ‬ ‫ﳚﻮ ﻞﺘﺎ܉ﺘﻵﺎ وﺣﲀﯾﺘﻵﺎ‪ ,‬وان ﰷﻬܒ ﻍﲑ ﻩﻊﻦﻮﻩﺔ ا ﺎل ﻣﺘﻀ ّﻪﻨﻵﺎ ﻉﱪ وﻈﻈﺔ وﻩﺼﺎﱀ ﻣﻜﻮل ﷲ‬ ‫ܓﻊﺎﱃ }ﻣﻜﺪ ﰷن ﰲ ﻛﺼﺼﻵﻨ ﻉﱪ وﱄ ا ﻣﺒﺎ {‪ .‬وﳌﺎ اܻـﺘﻵﺮ ﻈﻨﺪ اﻣﻨﺎ ان ﻩﺎ ﻻ ﯾﺪ ك ّﳇﻳ‬ ‫ﻻ ﯾﱰك ّﳇﻳ‪ .‬ﻘﺎن اﻣﻊﲅ اﻣﺒﻊﺾ ܮﲑ ﻩﻫ ا ﻵﻢ ّ‬ ‫اﻥﲁ‪ .‬ﻛﺎل ﷲ ܓﻊﺎﱃ }وﻛﻢ ّ دﱐ ﻉﻦﻪﺎ{‬ ‫وﻩﻫ ﻴﻵﻨﺎ ﻧܼﺄ ﻛﻮل ﻩﻫ ﻛﺎل‪:‬‬ ‫ﻘﲁ اﻧܹﺎن ܸﻮى ﻩﺎ اܸـﺘﺪ ﻛﻮا‬ ‫ﯾﺆܮﺬ ﻩﻫ اﻩﻳ وﯾﱰك‬ ‫ا ﻩﺮ اﻣﺮا܉ﻇ ان ﻬﻜﻢ اﻣﻜﺼܽ وا ﺧﺒﺎ ﻩﻫ اﻣﺘﻮ ﯾﺔ وﻍﲑﻴﺎ ﻛﺪ ܻﺎع ܉ﲔ اﻣﻨﺎ ܻـﻴﻮﻉﺎ ﻻ ﺧﻙﺎء‬ ‫ܩﻢ ّ‬ ‫ﻘﻴﻳ ﻘﻜﺪ ّ‬ ‫ػﻢ اﻻﺟﻪﺎع اﻣܹﻜﻮﰐ‪ .‬وﻣﻵﺬا وﻛﻇ ﻞﺜﲑا ﰲ ﻞﺘ܈ اﻣܹﻦﻗ ܉ اﻮﲀ ﻉﻦﻴﻳ ﻞﻪﺎ‬ ‫وﻛﻇ ﰲ ﻴﺬا اﻣﻊﴫ ﰲ ﻴﺬا اﻣﺘﺄﻣﻴﻗ اﳌܹ ّﻪﻰ >܉ﻨﻈﻨ اد ﻩﻫ ܓﻨﺎܸ܈ اﻵي واﻣܹﻮ < ﻉﲆ‬ ‫ﻩﺎ ﺣ ّﺮ ا ﰲ ﻩﺎ ﻩ ّﺮ‪ .‬ﻘﺎن ﻛﻦܒ ﻘﻜﻴﻗ ܓﻜﺒﻢ ﻴﺬﻲ ادﻈﻮى ﻩﻨﻝ ﻴﻵﻨﺎ وﻛﺪ ﻛﺮ ﰲ ܉ﻊﺾ ﻞﺘ܈‬ ‫ﻉﲅ اﻥام ان اﻥﻜﺘ܈ اﻣܹﻪﺎوﯾﺔ ﻛﺪ ﻧܹܯܒ ܓ وܓﻵﺎ وﻞﺘﺎ܉ﺘﻵﺎ‪ .‬ﻛﻦܒ ﻻ اܸﺘﺒﻊﺎد ﻴﻵﻨﺎ‪ 78‬ﻉﲆ‬ ‫ﻩﺎ ﻛﺮا ﻘﻴﻪﺎ ﻛﺒﻢ ﻩﻫ اﻣﺘﻙﺼﻴﻢ واﻣﺘﺤﺮﻼﺮ ﻘﻴﺤﻪﻢ ﻉﲆ ﻩﺎ ﻛﺮا ﻴﻵﻨﺎ ﻉﲆ ﻧܹܬ ﻞﺘﺎ܉ﺔ اﻣﺘﻮ ا‬ ‫ّ‬ ‫اداة ﻉﲆ ا ﺣﲀم اﳌﻨﺎﻛﻀﺔ ﺣﲀم ﴍﯾﻊﺘﻨﺎ ﻻ ﻉﲆ ﻧܹܬ ﻞﺘﺎ܉ﺔ اﻣﺘﻮ ا ا ﺎﻣﻴﺔ ﻈﻫ ادﻻة‬ ‫ﻉﻦﻴﻵﺎ‪ ,‬ﻘﺤﺼﻢ اﻣﺠﻪﻇ ܉ﻴﻨﻵﻪﺎ ﻉﲆ ﻩﺎ ܕﺮى‪ .‬و ﻬܒ ܓﻊﲅ ان اﻣﻊﻪﺪ واﳌﺪا ﰲ ﻩﺜﺎل ﻴﺬا اﳕﺎ ﻴﻮ‬ ‫ﻛﻮل اﻣﻙﻜﻵﺎء اﶈ ّﻜﻜﲔ ﻻ ﻛﻮل ّ‬ ‫اﳌﺘﳫﻪﲔ‪ .‬ﳌـّﺎ ܓﻜ ّﺮ ان ﺻﺎﺣ܈ اﻣﺒﻴܒ د ى ]‪8‬و[ ﲟﺎ ﻘﻴﻳ‪ 79.‬ﻞﻪﺎ‬ ‫‪74‬‬ ‫‪75‬‬ ‫‪76‬‬ ‫‪77‬‬ ‫‪78‬‬ ‫‪79‬‬ ‫ﻘﻲ د‪ :‬ﻴﺬا وﻛﻴﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻉﻦﻰ اﻣﺼﺪو‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻍﻴﺮﻴﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻻܸﺘﺒﻊﺎدﻴﺎ ﻴﻨﺎ‬ ‫اﻣﺠﻪﻦﺔ‪ :‬واﻬܒ ܓﻊﻦﻨ ان ‪ ....‬اﻣﻰ ‪ ...‬اد ى ܉ﻪﺎ ﻘﻴﻳ‪ :‬ﻩﻜﺮ ﻘﻲ اﻻﺻﻢ‬ ‫‪71‬‬ ‫‪arabic edition‬‬ ‫ܓﻊﲅ ان ﻧܹܬ اﻣﻮﺟﻮ ﻻ ﻳܹـﺘﻦﺰم ﻧܹܬ ا ﻮا ﻠﺼﻮم ﻉﺎܻﻮ اء ﻘﺎﻬﻳ ﺟﺎﺋﺰ ﴍﻉﺎ وان ﻧܹܬ‬ ‫وﺟﻮ܉ﻳ وܓﻊﲅ ﯾﻀﺎ ان اﳌﺜﺒܒ وﱃ ﻩﻫ اﻣﻨﺎﰲ‪.‬‬ ‫‪81‬‬ ‫ا ﻩﺮ ا ﺎﻩܷ ان ﻴﺬا اﻥﻜﺘﺎ اﳌܹ ّﻪﻰ‪> 80‬܉ﻨﻈﻨ اد < ]ﻣﻵﻮ[ ﻞﺘﺎ ﻈﻈﲓ اﻣܼﺄن‬ ‫ܸﺎﻂﻇ اﻣﺒﻴﺎن وﻩﺆܸܷ ﲝܹﻫ ܕﺮܓﻴ܈ وﺟﻮد ﻬﻈﺎم ﻉﲆ ﺣܹﻫ ﺟﻮاﻴﺮ اﻣﻜﻮاﻉﺪ ﻩﺮﺻّ ﻇ ܉ﺄﻬﻮاع‬ ‫‪82‬‬ ‫ﻘﺮاﺋﺪ اﻣﻙﻮاﺋﺪ واﻣﻊﻮاﺋﺪ‪ .‬واﻬﻳ ﲝﺮ ﻻ ܓﻨﻜﴤ ﻈﺠﺎﺋﺒﻳ وﻻ ܓﻨﺘﻵـﻲ ﻏﺮاﺋﺒﻳ‪ ,‬وﻩﻮﺻﻮف ﲟﺎ ܕﺮاﻲ داﺋﺮ‬ ‫اﻣﻀﺒﻂ واﻣﺒﻴﺎن‪ ,‬وﻈﻄ ّﻴﺔ ﻩﻫ ﻈﻄﺎا ا ﻮاد اﻣﺮﺣﻪﻫ‪ܻ .‬ﻊﺮ‪:‬‬ ‫ﻞﺘﺎ ﰲ ﴎاﺋﺮﻲ ܸــﺮو ﻩﻨﺎﺟﻴﻳ ﻩﻫ ا ﺣﺰان ﻬـﺎج‬ ‫وﰼ ﻩﻊﲎ ܉ﺪﯾﻇ ﲢܒ ﻣﻙــﻄ ﻴﻨﺎك ܕﺰاوﺟﺎ ّ‬ ‫ﻞـﻢ ا دواج‬ ‫‪83‬‬ ‫وﻣﻜﺪ ܓﺄﻩّﻢ اﻣﻊﺒﺪ اﻣﻙﻜﲑ ]ﻘﻴﻳ[‪ّ 84‬‬ ‫ﺣﻚ اﻣﺘﺄﻩّﻢ ﻞﻪﺎ ﯾﻨﺒﻎﻲ ﰲ ﻩﻮاﺿﻇ ﻞﺜﲑ ﻩﻨﻳ‪ 85‬ﻘﻮﺟﺪﻲ ﳑﺘﻦ܃ﺎ‬ ‫܉ﺄﺟﻨﺎ د ﻬﻙﻴܹﺔ ﻩﻨﻈﻮﻩﺔ ﻩﺘﻨﺎܸـﺒﺔ ﻉﺎﻣﻴﺔ‪ ,‬وﻩﺘ ّﻮﺟﺎ‪ 86‬܉ﺄﺻﻨﺎف ﻘﺼﻮ ﻻﻩﻊﺔ ﻍﺎﻣﻴﺔ‪ ,‬وﻩﻨﺎܸـﺒﺎ‬ ‫ﺻﺪ ﻲ ﻈﺠﺰﻲ وﻩﻜﺮوا ܉ﻦﻄﺎﺋﻗ دﻛﺎﺋﻚ اﳌﻊﺎﱐ واﻣﻙﺤﻮى ﻩﻇ ﻉﺎﯾﺔ اﻣܹـﺒﺎق ]واﻣܹـﻴﺎق[‪ 87.‬و ﺟﻢ‬ ‫ﻴﺬا ﺻﺎ ﻩﺜ ﻩܼﻵﻮ ا ﰲ اﻣﺒدان واﻵﻘﺎق‪ .‬ﻩﺎ ﻉﺎم ܩﺪ ﻩﻫ اﻣﻙﻀ ء ]واﻣﻊﻦﻪﺎء[‪ 88‬ﰲ ﲝﺮﻲ‬ ‫ܸﻮى اﻣﻊﺎﱂ اﻣﻊ ّ ﻩﺔ واﻣﺒﺤﺮ اﻣﻙﻵّﺎﻩﺔ اﻣﻙﺎﺋﻚ ﻉﲆ ا ﻛﺮان ﻘﺼܧ ﻩﻫ ܸﺤﺒﺎن ﰲ اﻣﺒﻴﺎن‪ ,‬ا ﳌﻊﻲ‬ ‫اﻣﻊﻈﺎف اﻣﻊﺼﺎف ܉ﺪﯾﻇ اﻣﺰﻩﺎن و ّﻛﺎد اذﻴﻫ ﻬ ّﻜﺎد اﻣﻄﺒﻇ ا ﺻﻪﻊﻲ ﻩﻨﺤﺔ اﻣﺮﺣﻪﻫ اﻣﺮܩة ﰲ اﻣﺮواﯾﺔ‬ ‫اﻣﻊﻪﺪ ﰲ اد اﯾﺔ ﻩﺎم اﻣﻵﺪى ﻬﻮ اﻣﺘﻜﻰ ܻﻪܷ اﻣﻀﺤﻰ ﻼﻫ اﻣﻮ ى ﻘك اﻣﻊﲆ‪ .‬وﻴﻮ اﳌܹ ّ‬ ‫ـﺘﺤﻚ‬ ‫ﻟﻦﻪﺪܩﺔ اﻣﻮﺻﻗ ا ﻪﻴﻢ ﻉﲆ ﺟﻵﺔ اﻣﺘﻊﻈﻴﻨ ]‪ [ 8‬واﻣﺘﺒﺠﻴﻢ و ﻧܼﺪ ﻘﻴﻳ‪:‬‬ ‫وﻣﻴܷ ﻼﺰﯾﺪ اﻣܼﻪܷ ﻬﻮ ا وﻂﻦﻊﺔ‬ ‫‪89‬‬ ‫اﻂﺎة ي ﻩﺪح وﻞﺜﺎ ﻩﺎدح‬ ‫و ﻧܼﺪ ‪ 90‬ﻘﻴﻳ‪:‬‬ ‫‪80‬‬ ‫‪81‬‬ ‫‪82‬‬ ‫‪83‬‬ ‫‪84‬‬ ‫‪85‬‬ ‫‪86‬‬ ‫‪87‬‬ ‫‪88‬‬ ‫‪89‬‬ ‫‪90‬‬ ‫ﻘﻲ د‪ :‬ان ﻴﺬا اﻥﻜﺘﺎ ﻞﺘﺎ ﻬﻈﻨ اﻣﺪ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ﻘﻲ ﻩﺼﺎﻉﺪ اﻣﻨﻈﺮ‪ :‬وﻩﻮﺻﻮف ܉ﻪﺎ ܕﺮاﻲ ﻩﺤﻂ داﺋﺮ‬ ‫ﻞﺬا ﻘﻲ اﻣﻨܹܯﺘﻴﻫ‪ .‬وﻣﻴﺼܧّ اﻣﻮ ن ﯾﺠ܈ ان ܓﻜﺮ اﺟﻲ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ܸﺎﻛﻄﺔ ﻩﻫ د‬ ‫ﻘﻲ د‪ :‬وﻩﺘﻪﻮﺟﺎ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ﻘﻲ د‪ :‬وﻣﻴܷ ﻼﺰﯾﺪ اﻣܼﻪܷ ﻬﻮ ا و܉ﻵﺠﺔ اﻂﺎﻣﺔ ي وﺻﻗ وﻞﺜﺎ ﻩﺎدح‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻧܼﺪ‬ ‫‪arabic edition‬‬ ‫‪72‬‬ ‫و ﱐ ﻻ ܸﻄﻴﻇ‪ 91‬ﻠﻨﻳ ﺻﻙﺎܓـــــــﻳ‬ ‫ّ ‪92‬‬ ‫وﻣﻮ ان ﻈﻀﺎﰄ ﺟﻪﻴﻊﺎ ܕﳫـﻨ‬ ‫وﻛﻮل ﻻ ّ‬ ‫ܻﻝ ن ﻛﻮل ﻩﻫ ﻛﺎل‪:‬‬ ‫ﻴﻴﻵﺎ ﻻ ﯾﺄﰐ اﻣﺰﻩـﺎن ܉ﻪﺜﻦـــــﻳ ان اﻣﺰﻩـــــــﺎن ﲟﺜﻦـﻳ ﻣﺒܯﻴﻢ‬ ‫ﻣﺼﺎدق ﰲ ﺣ ّﻜﻳ ﺣ ّﻜﺎ وﻞﺬك ﻛﻮل ﻩﻫ ﻛﺎل‪:‬‬ ‫وا ﻩﻫ دﯾﻳ ان ّ‬ ‫ﰻ اﻩـــﺮ ه‬ ‫ﻬﻈﲑ وان ܩﺎ اﻣﻙﻀﺎﺋﻢ ﻴﻢ ه‬ ‫وﻧܹـﺒﺔ ﲨﻴﻇ ﻩﺎ ﻛﺮܓﻳ ﰲ ܓﻊﺪاد‪ 93‬ﻩﻨﺎﻛﺒﻳ وػﺎܸـﻨﻳ وﻘﻀﺎﺋه اﱃ ﻩﺎ ﱂ ﯾﺬﻛﺮ ﻩﻫ ܸﺎﺋﺮ ﻞﻪﺎﻻܓﻳ‬ ‫ا ّﻪﺔ ّﻛﻢ ﻩﻫ ﻧܹـﺒﺔ ﻛﻄﺮ اﱃ ﻛﻄﺮا اﻣﺒﺤﺮ‪ 94‬اﶈﻴﻂ‪.‬‬ ‫ﻘﺎﻬﻈﺮ اﱃ ﻬﻈﺮي اﻣﻴﻝ ﻘﺈﻬﻳ ﻈﻨﻮان ﻩﺎ ﺧﻙﻴܒ ﰲ ﺣܼﺎﰄ‬ ‫ّ‬ ‫ﯾﻊﲏ ܉ﺬك ّﳇﻳ اﻣܼـﻴܬ ا ﻻﻩﺎم اﻣﻵﻪﺎم ﴍف اﻣܹﻦﻗ ܮﲑ ا ﻦﻗ اﳌﺪ ّ اﳌﺆﻣﻗ اﳌﻙﺘﻲ ܋ﺮﻴﺎن‬ ‫ادﻼﻫ ا܉ﻮ ا ܹﻫ ا܋ﺮاﻴﲓ اﻣܼﻵﲑ اﻣﺒﻜﺎﻈﻲ‪ .‬ﺧ ّﻮه ﷲ ا ܉ﻜﻴﲔ‪ :‬اذﻛﺮ ا ﻪﻴﻢ ﰲ ا وﱃ‪ ,‬وا ﺟﺮ‬ ‫ا ﺰﯾﻢ ﰲ ا ﺧﺮى‪ .‬وﻣﻮﻻ ا ﻮف ﻩﻫ ܸﺂﻩﺔ ا ﻮاﻂﺮ اﻻܸﻵﺎ و دا ﻴﻵﻨﺎ ܸﺎﻣﻴ܈ ﻈﺠﻴﺒﺔ‬ ‫وﻩﻊﺎﱐ ﻬﻙﻴܹﺔ ﻏﺮﯾﺒﺔ‪ .‬وﻞﺘ܈ ﯾﻮم اﻣܹﺒܒ اﻣﻊﴩﻼﻫ‪ 95‬ﻩﻫ ﻩﻀﺎن ܸـﻨﺔ ﲦﺎن وܸـ ّﺘﲔ‪“.‬‬ ‫وﻞﺘ܈ ا ﻻﻩﺎم ]اﻣﻊ ﻩﺔ[‪ 96‬اﻣﺼﺎﱀ ܓﻜﻲ ادﻼﻫ ػﻪﺪ ܋ﻫ اﻣܼـﻴܬ ا ﻻﻩﺎم اﻣﻊ ّ ﻩﺔ ﻞﻪﺎل ادﻼﻫ‬ ‫ػﻪﺪ اﻣܼﻪﲏ ا ﻨﻙﻲ‪9] .‬و[ دام ﷲ اﻣﻨﻙﻇ ﻟﻦﻪܹﻦﻪﲔ ܉ﻊﻦﻮﻩﻳ واﻣﻵﻨﺎء ﻟﻦﻊﺎﳌﲔ اﻣﻮ ود ﰲ ﲝﻮ‬ ‫ﻘﻵﻮﻩﻳ وﻉ ﻩﻨﺎ ﻲ وﺟﻊﻢ اﻣﻨﺠﺎح واﻣﻙ ح‪ 97‬ﰲ ادا ﻼﻫ دا ﻲ‪ 98‬܉ﻊﺪ ا ﻄﺒﺔ اﻣﺒﺪﯾﻊﺔ‪ ,‬وﻩﺎ‬ ‫اﳌﻊﻈﻨ وا ﻮﻴﺮ ّ‬ ‫ﺣﻪﻳ ﷲ ﻛﺒﻢ اﻣﻙﺘﻨﺔ‪” :‬و܉ﻊﺪ ﻘﻜﺪ وﻛﻙܒ ﻉﲆ ﻴﺬا اﳌﺼﻨّﻗ ّ‬ ‫اﳌﻨﻈﻨ ﻘﺎ ا ﻴﻮ‬ ‫ﻩﻫ ا ܹﻫ ﰲ ﻍﺎﯾﺔ وﻩﻫ اﻣﺘﺤﻜﻴﻚ واﻣﺘﺪﻛﻴﻚ ﰲ ﻬﻵﺎﯾﺔ‪ .‬ﱂ ܕﻜﺘﺤﻢ ﻉﲔ ﲟﺜﺎه وﻻ ﻧܹܠ اﰜ‬ ‫ﻉﲆ ﻩﻨﻮاه‪ .‬وﻛﻴﻗ ﻻ وﻩﺆﻣّـﻙﻳ ﻛﺪ ﺣﻮى اﻣﻙﻨﻮن اﻣﻨﻜﻦﻴﺔ واﻣﻊﻜﻦﻴﺔ واﻣﻊﻦﻮم اﻣﴩﻈﻴﺔ ا ﺻﻦﻴﺔ‬ ‫واﻣﻙﺮﻈﻴﺔ‪ .‬ﻉﺎﱂ ﻉﺎﻩﻢ ﻩܹك ﰷﻩﻢ ܩﺎﻘﻄ ﺿﺎ܉ﻂ غﺎﻴﺪ ﻩﺮا܉ﻂ‪ .‬ﻬﻙﻇ ﷲ ܉ﻳ وي ا ﺎﺟﺎ‬ ‫واﻣﻄ ‪ ,‬وﻘﺘܧ ﻣﻨﺎ وه ﻩﻫ ا ﲑا ‪ 99‬ا ܉ﻮا ‪ ,‬وﻬﻙﻊﻨﺎ ܉ﺪﻈﻮاܓﻳ‪ ,‬وﻉﺎد ﻉﻦﻴﻨﺎ ﻩﻫ ܋ﺮﰷܓﻳ وا ﻪﺪ‬ ‫‪91‬‬ ‫‪92‬‬ ‫‪93‬‬ ‫‪94‬‬ ‫‪95‬‬ ‫‪96‬‬ ‫‪97‬‬ ‫‪98‬‬ ‫‪99‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܸـﺘﻄﻴﻇ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻊﻦﻨ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻊﺪد‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣܼﺠﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﻊܼﺮﻼﻫ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻣﻊ ج‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬دا ﻲ‬ ‫ﻘﻲ د‪ :‬اﻣﺨﻴﺮ‬ ‫‪73‬‬ ‫‪arabic edition‬‬ ‫وﻞﻙﻰ‪ .‬وܸ م ﻉﲆ ﻈﺒﺎدﻲ اذﻼﻫ اﺻﻄﻙﻰ‪ .‬وﻞﺘ܈ ﰲ ܮﺎﻩܷ ﻈﴩﻼﻫ ﻩﻀﺎن ܸـﻨﺔ ﲦﺎن‬ ‫وܸـ ّﺘﲔ وﲦﺎن ﻩﺎﯾﺔ‪“.‬‬ ‫‪100‬‬ ‫وﻞﺘ܈ اﻣﻊ ّ ﻩﺔ اﻣܼـﻴܬ ܓﻜﻲ ادﻼﻫ ا܉ﻮ ܋ﻜﺮ ܋ﻫ ػﻪﺪ ܋ﻫ ܻﺎدي ا ﺼﲏ اﻣܼﺎﻘﻊﻲ ا ك‬ ‫ﷲ ﰲ ﺣﻴﺎܓﻳ ﻟﻦﻪܹﻦﻪﲔ ودام ﻛﻮﻬﻳ ﻩ ا ﻟﻦﻄﺎﻣﺒﲔ ܉ﻊﺪ ا ﻄﺒﺔ اﻣﺒﻦﻴﻎﺔ‪ّ ,‬ﰒ ﻩﺎل ﻩﻇ ﻬﺼﺎ‬ ‫ا܋ﻫ اﻣﻙﺎ ض‪” :‬و܉ﻊﺪ ﻘﻜﺪ وﻛﻙܒ ﻉﲆ ّ‬ ‫اجد اﻣﺮا܉ﻇ >ﻟﻦﻪﻨﺎܸـﺒﺎ < ﻘﺮﯾﺘﻳ ﻩܼـﺘﻪ ﻉﲆ ܉ﺪاﺋﻇ‬ ‫ّ‬ ‫‪101‬‬ ‫اﻵا ػﺘﻮا ﻉﲆ ﻘﻨﻮن ﻩﻫ ا ﺠܠ واﻣﺒﻴّﻨﺎ ‪ .‬وﻴﻮ ﻩﻇ وﺟﺎ ﻣﻙﻈﻳ ܩﺎو ﳌﻨﺘܯ܈ ﰻ‬ ‫‪102‬‬ ‫ﻩﺪﯾﺪ وﺑܹـﻴﻂ‪ ,‬ﺟﺎﻩﻇ ﺻﺔ ّ‬ ‫ﰻ وﺟﲒ ووܸـﻴﻂ‪ّ .‬ﻩﻄﻦﻇ ﻉﲆ ܉ﺪ ﻩﻄﺎﻣ܈ ﱔ ﻬﺘﺎﺋـܠ ﻬﻈﺎ‬ ‫ّ‬ ‫اﳌﺘﺄﺧﺮﻼﻫ‪ .‬ﻘﻵﻮ ﲝﺮ ػﻴﻂ ܉ﻎﺮ د ادﻛﺎﺋﻚ‬ ‫اﳌﺘﻜ ّﺪﻩﲔ‪ ,‬ﻩﻈﻵﺮ ﻣﻨܯ܈ ﻩﺒﺎﺣܙ ﱔ ܋ﲀ ﻘﲀ‬ ‫وﻞﲋ ودع ﻘﻴﻳ ]‪ [ 9‬ﻬﻜﻮد ا ﻜﺎﺋﻚ‪ .‬ﻣﻙﺎﻅﻳ ﻩﻊﺎدن ﺟﻮاﻴﺮ اﳌﻄﺎﻣ܈ اﻣﴩﻈﻴﺔ وﺣﺮوف ﻞﻪﺎم‬ ‫ﰻ ﻣﻙﻄ ﻘﻴﻳ وض ﻩﻫ اﳌﲎ‪ ,‬وﰲ ّ‬ ‫اﻴﲑ اﻣﻨﲀ اﻟﻦﻙﻈﻴﺔ‪ .‬ﻘﻙﻲ ّ‬ ‫ﰻ ܸﻄﺮ ﻘﻴﻳ ﻈﻜﺪ ﻩﻫ اد ‪.‬‬ ‫ﻘﻦه د ّ ﻩﺆﻣّﻙﻳ ﻛﺪ ܋ﺮ ܮﺎﺋﺮ اﻣﻊﻦﻮم واﳌﻊﺎ ف واﻛﺘد ا اﳼ ﻩﻫ ﻈﻴﻮن اﻟﻦﻄﺎﺋﻗ‪ .‬وܸك‬ ‫ﻩﻨﻵﺎﺟﺎ ܉ﺪﯾﻊﺎ ﰲ ﻠܼﻗ ﴎا اﻣﺘﺤﻜﻴﻚ واܸـﺘﻮﱃ ﻉﲆ ا ﻩﺪ ا ﻛﴡ ﻩﻫ ﻘﻇ ﻩﻨﺎ اﻣﺘﺪﻛﻴﻚ‪.‬‬ ‫ﻅﻵﺮ ﻏﺮاﺋ܈ ﻩﻨﺎܸـﺒﺎ ﻩﺎ ﻩّܹ ﺘﻵﺎ ﯾﺪي ا ﻘﲀ ‪ ,‬وﻈﺠﺎﺋ܈ ﻮﲀ ﻩﺎ ﻘﺘﻚ ܓـﻜﻵﺎ ﻴﺎن وﱄ‬ ‫ا ܉ﺼﺎ ‪ .‬ﻘﺠﺰاﻲ ﷲ ﻘﻀﻢ ا ﺰاء وﺟﻊﻢ ه ﰲ ادا ﻼﻫ ﻂﻴ܈‪ 103‬اﻣﺜﻨﺎء‪ .‬وﻞﺘ܈ ﰲ ﻉﺎﴍ‬ ‫ܻﻮال ܸـﻨﺔ ﲦﺎن وܸـ ّﺘﲔ وﲦﺎن ﻩﺎﯾﺔ‪“.‬‬ ‫†وﰷن‪ 104‬اﻣﻊ ّ ﻩﺔ اﳌﻙﱵ اﳌﺤ ّﻜﻚ ﳒﻨ ادﻼﻫ ﻩﺤﻪﺪ ܋ﻫ ﻛﺎﴈ ﻈﺠﻦﻮن اﻣܼﺎﻘﻊﻲ ﻛﺪ ﺣﻮى‬ ‫ﻩﻫ ܓﻙܹﲑي ّ‬ ‫غدﻼﻫ ﻩﻫ وه ﻘﺮ ﻴﻪﺎ اﻣﻊ ﻩﺔ ﻛﺎﴈ اﻣﻜﻀﺎ ﺟﻪﺎل ادﻼﻫ ﯾﻮܸﻗ ܋ﻫ اﻣﻊ ﻩﺔ‬ ‫ﻛﺎﴈ اﻣﻜﻀﺎ ܻﻵﺎ ادﻼﻫ ﺣﻪﺪ اﻣﺒﺎﻈﻮﱐ اﻣܼﺎﻘﻊﻲ ﻛﺎﴈ دﻩܼﻚ‪ .‬ﻘﺰاد اﻈﺠﺎ܉ﻳ ܉ﺄﻩﺮﻲ وﻞﺘ܈‬ ‫ﳑﺎ اܸـﺘܯ ّﻙﻳ ﻩﻫ اﻣﻄﺮ ﻩﺎ ﺣﴬﻲ ّ‬ ‫اﱄ ودﻲ اﻣﻙﺎﺿﻢ ܉ﻵﺎء ادﻼﻫ ܉ﻊﺪ ﻩﻮ ܉ﻴﻳ ﻈﻨﺪ اﻬﺘﻜﺎﱄ‬ ‫اﱃ دﻩܼﻚ ܸـﻨﺔ ﲦﺎﻬﲔ وﺻﻮ ﻩﺎ ﻞﺘﺒﻳ‪ ” :‬ﻩﺎ ܉ﻊﺪ‪[ ] ,‬ﺣﻪﺪ‪ 105‬ﷲ اذي ﻅﻵﺮ ﻣܹﺎن ﻩﺎ ﺧﻙﻲ‬ ‫ﻩﻫ وﺟﻮﻲ ﻈﺠﺎ ﻞﺘﺎ܉ﻳ اﻣﻊﺰﻼﺰ ܋ﺮﻴﺎا ﻩﺒﻴﻨﺎ‪ .‬وﻈﺠﺰ ﻘﺼﺤﺎء ا ﻈﺼﺎ و܉ﻦﻎﺎء ا ﻛﻄﺎ ﻣﺘﻨﺎܸـﺒﻳ‬ ‫وܓﻨﺎܸﻜﻳ ﻈﻫ اﻻܓﻴﺎن ܉ﺂﯾﺔ ﻩﻫ ﻩﺜه ﯾﻜﻴﻨﺎ‪ .‬وا ﳘﻨ ﻉﻦﻪﺎء ّ‬ ‫ﰻ ﻈﴫ ﻻܸـﺘﻨﺒﺎ ﻉﻦﻮﻩﻳ اﻣﱵ ﻻ‬ ‫ܓﺘﻨﺎن و ܻﺪﻴﺎ اﱃ ܉ﻴﺎن ﻩﺎ ﺧﻙﻲ ﻩﻫ ﻣﻄﺎﺋﻙﻳ ﲝܹ܈ ﻩﺎ ﻩﻨﺤﻵﺎ ﻩﻫ اﻻܸـﺘﻊﺪاد واﻴﺎ‪ .‬وﺟﻊﻢ‬ ‫اﻻﻴﺘﻪﺎم ܋ﻜܼﻗ ﻏﻮاﻩﻀﻳ اﱃ ﺿﺎﻲ ﻩﻫ ﻈﻈﻨ اﻣﻮܸﺎﺋﻢ وﻴ ّﻴﺄ‪ 106‬ﻟ ܮﲑ ﻩﻫ ﻴﻢ ﻬﻵﺎﯾﺘﻳ‬ ‫اﻛﺘﻨﺎ ﻩﺎ ﱂ ﲢﻨ ﻉﻦﻴﻳ ﻘﲀ ا واﺋﻢ‪ .‬ﻣﻴﻊﲅ ان اﻣﻙﻀﻢ ܉ﻴﺪ ﷲ ]‪10‬و[ ﯾﺆܓﻴﻳ ﻩﻫ ﻳܼﺎء وﷲ‬ ‫و اﻣﻙﻀﻢ اﻣﻊﻈﲓ‪ .‬وﯾﺒﻦﻮا اﻣܹﻴﺌﺔ ّ‬ ‫اﻥﲁ‪ܸ .‬ـﺒﺤﺎﻬﻝ ﻻ ﻉﲅ ﻣﻨﺎ اﻻ ﻩﺎ ّﻉﻦﻪﺘﻨﺎ اﻬﻝ ﻬܒ اﻣﻊﻦﲓ‬ ‫‪100‬‬ ‫‪101‬‬ ‫‪102‬‬ ‫‪103‬‬ ‫‪104‬‬ ‫‪105‬‬ ‫‪106‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺤܹـﻨﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܩﺎو ﻥﻜﻢ ﻩﻨﺘܯ܈ ﻞﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻘﻜﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻂﻴ܈‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ اﻣﻪﺤﻜﻚ‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻞﺘ܈‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ اﻣﻪﺤﻜﻚ‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺣﻪﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ اﻣﻪﺤﻜﻚ‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻴﻨﺎ‬ ‫‪arabic edition‬‬ ‫‪74‬‬ ‫ا ﻜﲓ‪ .‬واﻣﺼ واﻣܹ م ا ﻈ ّﻪﻴﻫ ا ܻﻪﻦﻴﻫ ا ﻞﻪﻦﻴﻫ ﻉﲆ ܸـ ّﻴﺪا وﻩﻮﻻا ﻩﺤﻪﺪ اذي ّ‬ ‫ﴍف‬ ‫܉ﻮ ء ﻛﺪﻩﻴﻳ اﻣﺒﻜﺎع وܻـﻨّﻗ ܉ﺪ ﳇﻪﻳ ا ܸﻪﺎع‪ .‬و܉ﻊﺜﻳ ﻟﻦﻊﺎﳌﲔ ﺑܼﲑا وﻬﺬﻼﺮا و ﯾّﺪﻲ اﳌﻊﺠﺰا‬ ‫اﻣﱵ ﻣﻮ اﺟﺘﻪﻊܒ اﻻﻧܷ وا ﻫّ ﻉﲆ ان ﯾﺄܓﻮا ﲟﺜﻢ ﻴﺬا اﻣﻜﺮ ن ﻻ ﯾﺄܓﻮن ﲟﺜه وﻣﻮ ﰷن ܉ﻊﻀﻵﻨ‬ ‫ﻣﺒﻊﺾ ﻅﻵﲑا‪ .‬وﻉﲆ ه ﺻﺤﺒﻳ اذﻼﻫ و ّﻘـﻜﻵﻨ ﻣﻙﻵﻨ ﻞﺘﺎ܉ﻳ وﻘـ ّﻜـﻵﻵﻨ ﰲ اܸـﺘﻨﺒﺎ ﺣﲀم ﺧﻄﺎ܉ﻳ‪,‬‬ ‫و ܻﺪﱒ اﱃ ﻘﻵﻨ ﺣﻜﺎﺋﻜﻳ وﻠܼﻗ ﻏﻮاﻩﻀﻳ ودﻛﺎﺋﻜﻳ‪ .‬ﺻ داﺋﻪﺔ ﻩﺎ ﻛﻪܒ اﻣﻙﻮاﺋﺪ ﰲ اﻣﻄﺮو ‪,‬‬ ‫واﻛﺘﻄﻙܒ ﲦﺮا اﻣﻊﻮاﺋﺪ ﳑﺎ ودﻉﻳ اﻻﻣﻵﺎم ﰲ اض ا ﻘﻵﺎم ﻩﻫ اﻣﻊﺮو ‪ ,‬وﻬﻈﻪܒ د ܓﻨﺎܸ܈‬ ‫اﻵا واﻣܹﻮ ﻘﺄ ﲜﻮاﻴﺮ ﻈﻜﺪ اﻣﻊﺮو ‪.‬‬ ‫ﻘﻜﺪ وﻛﻗ اﻣﻊﺒﺪ اﻣﻀﻊﻴﻗ ﻉﲆ ﻩﻮاﺿﻇ ﻩﻫ ا ﺰء ا ّول ﻩﻫ ﻴﺬا اﻣﺘﺄﻣﻴﻗ اﻣﴩﯾﻗ اﳌﺮܸﻮم‬ ‫>܉ﻨﻈﻨ اد ﰲ ܓﻨﺎܸ܈ اﻻا واﻣܹﻮ <‪ ,‬اﻣﺰاﻴﺮ ﳒﻮﻩﻳ اﻣﺒﺎﻴﺮ ﻉﻦﻮﻩﻳ اﳌﴩﻛﺔ ﺿﻮاءﻲ اﳌﻎﺪﻛﺔ‬ ‫ﻬﻮاءﻲ اﻣﺒﺪﯾﻇ ܸﻦﻮ܉ﻳ اﻣﺒﻊﻴﺪ ﻉﲆ ﻩﻫ ام اد اك ܻﺄوﻲ ﻩﻄﻦﻮ܉ﻳ‪ .‬ﻘﺘﺒﻴܒ‪ 107‬ﻩﻨﻳ ﰲ اض‬ ‫ﻩﺪﻴܼﺔ‪ ,‬وو د ﻩﻫ ﻉﻦﻮﻩﻳ ﻩﻨﺎﻴﻢ ﻟﻦﻜﻦﻮ ﻩﻨﻊܼﺔ واﻛﺘﺒܷ ﻩﻨﻳ ﻘﻮاﺋﺪ ﻻ ܸﺒﻴﻢ اﱃ اﻛﺘﺒﺎܸﻵﺎ‬ ‫ﻩﻫ ܸﻮاﻲ‪ ,‬واﻛﺘﻨܽ ﻩﻨﻳ ﻘﺮاﺋﺪ ܻﻵﺪ ﳌﺆﻣّﻙﻳ ﻬّﻳ ﲨﻇ اﻣﻙﻀﻢ وﺣﻮاﻲ‪ ,‬وﺣܹﻫ اﻻﻬﺘﻜﺎء واﻻﺧﺘﻴﺎ ‪,‬‬ ‫وܩﺎ ﻛﺼ܈ اﻣܹـﺒﻚ ﰲ ﻴﺬا اﳌﻀﻪﺎ ‪ .‬ﻘﻦه د ّﻲ ﻩﻫ ﻉﺎﱂ ﻬ ّﻮ ﷲ ܉ﴫﻲ و܉ﺼﲑܓﻳ وﻛ ّﺪ ﴎّ ﻲ‬ ‫وܸﲑܓﻳ وﻘـﺠّ ﺮ ﯾﻨﺎ܉ﻴﻇ ا ﳬﺔ ﻩﻫ ﻛﻦﺒﻳ وﺟﺮى ﻉﲆ ﻣܹﺎﻬﻳ وﻛﻦﻪﻳ ﻩﻨﺎﺋܧ ﻘﻀﻢ ܉ّـﻳ‪ .‬ﻣﻜﺪ ܋ﺮ ﻩﻫ‬ ‫ﻞﺘﺎ܉ﻳ ﻴﺬا وﺿﺎ ﻬﻙﺎ ﱂ ﯾﻮﻂﺄ ّ‬ ‫ﲞﻗ وﻻ ܩﺎﻘﺮ‪ ,‬وﲝﺮا ﻩﺪﯾﺪا ﻈﺠﺎﺋﺒﻳ واف‪ [ 10] 108‬وﺑܹـﻴﻂ‬ ‫ﻏﺮاﺋﺒﻳ واﻘﺮ‪ ,‬و܉ﺪ ا ﻬﻮ ﻞﻪﺎه ﰲ ﻅﲅ اﳌܼا ܸﺎﻘﺮ‪ّ .‬‬ ‫وﺟﻦــﻰ ﻈﺮاﺋܷ ﻘﻮاﺋﺪ ﻞﺄﻬﻵﻫّ اﻣﻴﺎﻛﻮ‬ ‫واﳌﺮﺟﺎن‪ ,‬و ܋ﲀ ﻩﻊﺎن ﱂ ﯾﻄﻪﺜﻵﻫّ اﻧܷ ﻛﺒه وﻻ ﺟﺎنّ ‪ .‬و ّ܉ﲔ وﺟﻮﻲ ﻩﻨﺎܸـﺒﺎ ﰷﻬܒ اﻣﻊﻜﻮل‬ ‫ﻈﻫ اد ﻠﻵﺎ ﲟﻊﺰل‪ ,‬وﻮﺰل ﻘﻵﻪﻳ اﻣﺼﺎﺋ܈ ّﲟﻜﺔ ﻅﻵﻮ ﻴﺎ ا ا ﻮﺰﻣܒ ا ﻘﻵﺎم ﻩﻫ ܉ﻴﺪاء ﺣﻜﺎﺋﻜﻵﺎ ܉ﻊﺪ‬ ‫ﻩﲋل‪ .‬ﻘ ﻧﴗ ﷲ ه ﻴﺬا اﻣﻙﻀﻢ ا ﻦﻴﻢ واﻣﻜﺼﺪ اﻣﺠﻪﻴﻢ وﺟﺎ اﻲ ﻉﲆ ﻩﲀ܉ﺪ ‪ 109‬ﲢﺮﻼﺮﻲ‬ ‫وܓﻜﺮﻼﺮﻲ اﻣﺜﻮا ا ﺰﯾﻢ واﻣﻜﺼﺪ اﻣﺠﻪﻴﻢ‪ .‬وﺟﺎ اﻲ واه ﻩﻫ ܸﻊﺎد ادا ﻼﻫ ﻩﺎ ﯾﺆﻩّه وﻼﺮﺟﻮﻲ‪.‬‬ ‫و܉ ّﻴﺾ وﺟﻵﻳ ﯾﻮم اﻣﻊﺮض ܩﲔ ﯾﻙﻮ ﻴﻢ اﻣﺘﻜﻰ ܉ﺒﻴﺎض اﻣﻮﺟﻮﻲ‪.‬‬ ‫‪110‬‬ ‫ﻣﻜﺪ ܸك ﰲ ܓﺼﻨﻴﻙﻳ وܕﺮﺻﻴﻙﻳ ﻩܹﻦﲀ ﺣܹـﻨﺎ‪ّ ,‬‬ ‫وﻛﻦـﺪ ﻴﻢ اﻣﻊﴫ ܉ﱰ܉ﻴﺘﻳ وܓﻵﺬﯾﺒﻳ ﻩﻨﻨﺎ ‪,‬‬ ‫واܸـﺘﺠﻦ܈ ﺻﺎﱀ دﻈﻴﺘﻵﻨ ودﻈﻴﺔ ﻩﻫ ܉ﻊﺪﱒ ﴎّا وﻉﻦﻨﺎ‪ .‬وﻛ ّﺮ اﱃ ﻘﻵﺎﻩﻵﻨ ﻏﻮاﻩﺾ ܉ﻊﻴﺪ‬ ‫اﳌﻨﺎل ﻉﲆ ﻮﻜܒ ﱂ ﲣﻄﺮ ﻩﻨﻵﻨ ܉ﺒﺎل‪ ,‬وﻘﺘܧ ﻣﻵﻨ ܉ﻮا ﻩﻊﺎ ف ﰷﻬܒ ﻛﺪ ܕﲀܚﻙܒ ﻉﻦﻴﻵﺎ ا ﻛﻙﺎل‪.‬‬ ‫وﻣﻜﺪ ܮﺬ وﷲ ﲜﺎﻩﻇ ﻛﻦﱯ ܩﲔ ܓﺄﻩّﻦܒ ﻩﻨﻳ ﻩﺎ ܓﺄﻩّﻦܒ وܓﺄّܸ ﻙܒ ﻣﻊﺪم ّﲤﻜﲏ ﻩﻫ اܸﺘﻴﻊﺎ‬ ‫ﻩﻄﺎﻣﻊﺘﻳ وܓﺄﻣّﻪܒ‪ .111‬وو ّدد ﻣﻮ اﲣﺬܓﻳ ﲰﲑا ﻩ ّﺪ ﺣﻴﺎﰐ واܸـﺘﻎﺮﻛܒ ﰲ ﻩﻄﺎﻣﻊﺘﻳ ﲨﻴﻇ وﻛﺎﰐ‪.‬‬ ‫وﻩﺎ ا ﻈﴗ ان ﻩﺪح ܉ﻳ ﻩﺼﻨّﻙﻳ ܉ﻊﺪ ܋ﺮا ﻲ ﻩﺜﻢ ﻴﺬا اﻥﻜﺘﺎ اﳌﺪﻴܺ ﻟﻦﻊﻜﻮل وا ﻣﺒﺎ‬ ‫‪107‬‬ ‫‪108‬‬ ‫‪109‬‬ ‫‪110‬‬ ‫‪111‬‬ ‫اﻣﺘܯﻪﻴﻫ ﻩﻫ اﻣﻪﺤﻜﻚ ﻍﻴﺮ واﺿﺤﺔ ﻘﻲ اﻻﺻﻢ‪.‬‬ ‫ﻣﻊﻦﻳ‪ :‬واܜﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ اﻣﻪﺤﻜﻚ‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻜﺎﯾﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ اﻣﻪﺤﻜﻚ‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻨﻨﺎوا اܸـﺘﺠﻦ܈‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ اﻣﻪﺤﻜﻚ‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻩﻦܒ‬ ‫‪75‬‬ ‫‪arabic edition‬‬ ‫وܕﺮﲨﺔ اﻣܹﺎد اﻣﻊﻦﻪﺎء ا ﻉ م ﺋﻪﺔ اﻣﻊﴫ وﻩܼﺎﯾܬ اﻻܸ م – ﻬ ّﻮ ﷲ ﻅﻦﻪﺔ ا ܻﲀل ܉ﻨﻮ‬ ‫ﻉﻦﻮﻩﻵﻨ‪ ,‬و ﰟ ﺣﻜﺎﺋﻚ ا ܻـﻴﺎء ﰲ ﻩﺮاي ﻘﻵﻮﻩﻵﻨ‪ّ ,‬‬ ‫وﻂﺮ دﻉﺎﰂ اﻻܸ م ܉ﻄﻮل ﺣﻴﺎܓﻵﻨ‪ ,‬وﻉﺎد‬ ‫ﻉﲆ اﻣﻮﺟﻮد ﻩﻫ ܋ﺮﰷܓﻵﻨ – ﲟﺎ ّ‬ ‫دل ﻉﲆ ﻬّﻳ ﻉ ّ ﻩﺔ ﻩﺎﻬﻳ وﻘﺮﯾﺪ ﻛﺮاﻬﻳ ونّ ﻞﺘﺎ܉ﻳ ﻴﺬا ﳔﺒﺔ‬ ‫ا ﻘﲀ وﻮﺰﻴﺔ ا ܉ﺼﺎ وﯾﺘﻴﻪﺔ ]‪11‬و[ ﻴﺬا اﻣﻊﴫ ܉ﻢ وﻍﲑﻲ ﻩﻫ ا ﻈﺼﺎ ‪.‬‬ ‫واﻻﻣﺘﻙﺎ ﺣﻴﻨ܃ﺬ اﱃ ﻩﻫ ﻉﺎ ﻴﺬا اﻣﺘﺄﻣﻴﻗ ا ﻦﻴﻢ ﲟﺎ اܻـﺘﻪﻢ ﻉﻦﻴﻳ ﻩﻫ اﻻܸـﺘﻄﺮاد اﱃ‬ ‫ﺣﲀﯾﺔ ܉ﻊﺾ ﻞﻦﻪﺎ اﻣﺘﻮ ا واﻻﳒﻴﻢ‪ .‬ﻘﺈنّ ﻛﺼﺪ ﻩﺆﻣّـﻙﻳ ﲝﻪﺪ ﷲ ﰲ ك ﲨﻴﻢ‪ .‬وﰷن اﳌﻊﱰض‬ ‫ܸﺎػﻳ ﷲ وﻈﻙﻰ ﻈﻨﻳ وﻬ ّﻮ ﻛﻦﺒﻳ ܉ﲋع ا ܹﺪ ﻩﻨﻳ اﻍ ّﱰ ﲟﺎ ﻛﺮﻲ اﻣﻊ ﻩﺔ اﻣﺰ ﻠﴚ ܓﻎ ّﻪﺪﻲ ﷲ‬ ‫܋ﺮﲪﺘﻳ ﻩﻫ ﻬﻜﻢ اﻻﲨـﺎع ﻉﲆ ﻉﺪم ﺟﻮا اﻻܻـﺘﻎﺎل ܋ﻜﺘﺎ܉ﺘﻵﻪﺎ وﻬﻈﺮﻴﻪﺎ‪ .‬ﻩܹ ّ‬ ‫ـﺘﺪﻻ ܉ﻎﻀﺒﻳ ﺻﲆ‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﻫ ܸـ ّﻴﺪا ﻈﻪﺮ ﴈ ﷲ ﻈﻨﻳ ܩﲔ ى ﻩﻊﻳ ﲱﻴﻙﺔ ﻘﻴﻵﺎ ﳾء ﻩﻫ اﻣﺘﻮ ا‬ ‫وﻛﺎل ”ﻣﻮ ﰷن ﻩﻮﳻ ﺣ ّﻴﺎ ﻩﺎ وܸﻊﻳ اﻻ اܓﺒﺎﻈﻲ‪ “.‬وﻘﻴﻪﺎ ا ّدﻉﺎﻲ ﻩﻫ ﻬﻜﻢ اﻻﲨـﺎع ﻉﲆ ﻴﺬا ا ﲂ‬ ‫واﻻܸـﺘﺪﻻل ه ﻬﻈﺮ ﻅﺎﻴﺮ وﺿﺤﻳ ܻـﻴܬ اﻻܸ م ا܋ﻫ ﺣﺠﺮ ܓﻎ ّﻪﺪﻲ ﷲ ܋ﺮﲪﺘﻳ ّﰎ اﯾﻀﺎح‪.‬‬ ‫ܩﺎﺻه اﻬﻳ ﻛﻴﻗ ﯾ ّﺪﻈﻲ اﻻﲨـﺎع ﻉﲆ اﻣﺘﺤﺮﱘ وا ﲂ ﰲ اﳌܹﺎة ﻩﺒ ّﲏ ﻉﲆ ان اﻣﺘﺒﺪﯾﻢ ﺣﺼﻢ‬ ‫ﰲ اﻟﻦﻙﻄ واﳌﻊﲎ او ﰲ اﳌﻊﲎ ﻘﻜﻂ ﻞﻪﺎ ﺟﻨܧ اﻣﻴﻳ اﻣﺒﺨﺎ ي ﲪﻳ ﷲ؟ وﻴﻢ ﺣﺼﻢ ﰲ ّﳇﻵﺎ‬ ‫او ﰲ ܉ﻊﻀﻵﺎ؟ وﰲ ك ّﳇﻳ ܮ ف ﻩܼﻵﻮ ﻻ ﻳܹـﺘﻜﲓ ﻩﻊﻳ دﻈﻮى اﻻﲨـﺎع‪ّ .‬ﰒ ا ﺪﯾܙ‬ ‫ـﺘﺪل ܉ﻳ ﻛﺪ و د ﻩﻫ ﻂﺮق ﻞﺜﲑ ّﳇﻵﺎ ﺿﻊﻴﻙﺔ ﻥﻜﻫ ﻩﺠﻪﻮﻈﻵﺎ ّ‬ ‫اﳌܹ ّ‬ ‫ﯾﺪل ﻉﲆ ان ﻣﻵﺎ ﺻ ‪ .‬وان‬ ‫ﺻܧّ ﻘﻵﻮ ﻩﻊﺎ ض ا ّدة اﳌﻜﺘﻀﻴﺔ ﻟﻦﺠﻮا ‪.‬‬ ‫ﻛﺎل واذي ﯾﻈﻵﺮ ان ﻛﺮاﻴﻴﺔ ك ﻟﻦﺘﲋﯾﻳ ﻻ ﻟﻦﺘﺤﺮﱘ‪ .‬ا ﻻ ﺣﺠّ ﺔ ﰲ ﻣﻙﻄ اﻣﻎﻀ܈ ﻉﲆ‬ ‫اﻣﺘﺤﺮﱘ ﻘﺎﻬﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺪ ﯾﻎﻀ܈ ﻟﻦﻪﻜﺮوﻲ وﻩﻫ ﻘﻊﻢ ܮ ف ا وﱃ ا ا ﺻﺪ‬ ‫ﳑﻫ ﻻ ﯾﻦﻴﻚ ܉ﻳ ك‪ .‬ﻞﻎﻀﺒﻳ‪ 112‬ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﻫ ܓﻄﻮﯾﻢ ﻩﻊﺎ ﴈ ﷲ ﻈﻨﻳ ﺻ‬ ‫اﻣﺼﺒܧ اﻣﻜﺮاء ‪ .‬ﰒ ﻛﺎل وا وﱃ اﻣﺘﻙﺮﻛﺔ ܉ﲔ ﻩﻫ ﱂ ّ‬ ‫ﯾﺘﻪﻜﻫ وﯾﺼﲑ ﻩﻫ اﻣﺮا ﲔ ﰲ اﻻﳝﺎن‬ ‫ﻘ ﳚﻮ ه اﻣﻨﻈﺮ ﰲ ﳾء ﻩﻫ ك‪ ,‬ﲞ ف اﻣﺮاܸܬ ﻘﻴﺠﻮ ه ك ܸـ ّﻴﻪﺎ ﻈﻨﺪ اﻻﺣﺘﻴﺎج‬ ‫]‪ [ 11‬اﻣﻴﻳ‪ .‬اﻬﺘﻵـﻰ ّ‬ ‫ﻩﻦܯﺼﺎ ﻩﻫ ﻩﻊﲎ اﻩﻳ‪.‬‬ ‫ّ‬ ‫و ﻬܒ ا ا ܓﺄﻩّﻦܒ ܩﺪﯾܙ ܸـ ّﻴﺪا ﻈﻪﺮ اﳌܹـﺘﺪل ܉ﻳ ﻟﻦﻪﻨﻇ وܩﺪﯾܙ ﻈﺒﺪ ﷲ ܋ﻫ ﻈﻪﺮ اﳌﻜﺘﴤ‬ ‫ﻟﻦﺠﻮا ﻅﻵﺮ ك اﻩﲀن ا ﻪﻇ ܉ﻴﻨﻵﻪﺎ ܉ﺄنّ ܩﺪﯾܙ ﻈﻪﺮ ﴈ ﷲ ﻈﻨﻳ ﶊﻮل ﻉﲆ اܻـﺘﻪﺎل‬ ‫اﻣﺼﺤﻴﻙﺔ اﳌﻨﺼﻮ ‪ 113‬ﺑܹﺒﺒﻵﺎ ﻉﲆ ﳾء ﻩﻫ ﺣﲀم ܓك اﻣﴩﯾﻊﺔ‪ .‬ﻘﻴﺤﺘﻪﻢ ان ﻼﻜﻮن ﻏﻀﺒﻳ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܩﺪ ﻩﺮﻼﻫ‪ :‬اﻩّﺎ ﻻن اﻣﺘﺒﺪﯾﻢ ﻬّﻪﺎ ﺣﺼﻢ ﻍﺎﻣﺒﺎ ﰲ ا ﺣﲀم ﲞ ف‬ ‫اﻣﻜﺼܽ وﳓﻮﻲ‪ ,‬واﻩّﺎ نّ ܓك اﻣﴩﯾﻊﺔ ﻛﺪ ﻧܹܯܒ ﺑﴩﯾﻊﺘﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘ ﯾﻦﻴﻚ‬ ‫اﻻܻـﺘﻎﺎل اﳌﻨܹﻮ ﻈﻫ اﻣﻨﺎܸܬ‪ .‬وﻴﺬا اﻻﺣﺘﻪﺎل ﻛﺮ و ّ‬ ‫ﯾﺪل ﻉﻦﻴﻳ ﻛﻮه ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ܩﺎة اﻣﻎﻀ܈ ”ﻣﻮ ﰷن ﻩﻮﳻ ﺣ ّﻴﺎ ﻩﺎ وܸﻊﻳ اﻻ اܓّـﺒﺎﻈﻲ‪ “.‬و ك ان ﴍﯾﻊﺘﻳ ﻩﻨܹﻮܮﺔ ﺑﴩﯾﻊﺔ‬ ‫‪112‬‬ ‫‪113‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ اﻣﻪﺤﻜﻚ‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻞﻎﻀ܈‬ ‫ﻣﻊﻦﻳ اﻣﻪﻨﺼﻮ‬ ‫‪arabic edition‬‬ ‫‪76‬‬ ‫ﻬﺒﻴّﻨﺎ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬و ﻩّﺎ ܩﺪﯾܙ ﻈﺒﺪ ﷲ ܋ﻫ ﻈﻪﺮ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻘﻙﻴﻳ ان اذي‬ ‫ﰷن ﯾﻜﺼﺪﻲ ﻩﺎ ّ‬ ‫ﯾﺘﻊﻦﻚ ܉ﺼﻙﺎܓﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻣܼﺎﻴﺪ ܉ﻨﺒ ّﻮܓﻳ ﻣﻴܹ ّ‬ ‫ـﺘﺪل ܉ﺬك ﻉﲆ ﻴﻢ‬ ‫اﻥﻜﺘﺎ وﯾﻜﻄﻇ ܉ﻳ ﺣﺠّ ﺘﻵﻨ اداﺣﻀﺔ وﯾﻈﻵﺮ ﻩﲀ܋ﺮܓﻵﻨ ﰲ ا ﻩﻮ اﻣﻮاﺿﺤﺔ‪.‬‬ ‫و܉ﻵﺬا ﯾ ّﺘﻀܧ ان ا اﻻﻉﱰاض ﻉﲆ ﻴﺬا اﻣﺘﺄﻣﻴﻗ اﻣﴩﯾﻗ ﻩܹﺪود وام ﻩﻫ ﰪ ܮ ف‬ ‫ك ﻩﺮدود‪ .‬وﷲ اﳌܹﺆول ان ﯾﻄﻵّﺮ ﻩﻫ ّ‬ ‫اﻣﻎﻢ وا ܹﺪ ﻛﻦﻮ܉ﻨﺎ وﯾﺒﻦﻎﻨﺎ ﻩﻫ ܓﻮﻘﻴﻜﻳ ﻩﻄﻦﻮ܉ﻨﺎ‪.‬‬ ‫وﳚﻊﻢ ﻴﺬا اﻣﺘﺄﻣﻴﻗ اﳌﺒﺎ ك ܮﺎﻣﺼﺎ ﻣﻮﺟﻵﻳ اﻥﻜﺮﱘ‪ .‬وﳚﻊﻢ ﺟﺎﺋﺰ ﻩﺆﻣّﻙﻳ ﻉﲆ ܓﻨﻜﻴﺤﻳ وܓﻮﺿﻴﺤﻳ‬ ‫ﺟ ّﻨﺎ اﻣﻨﻊﻴﻨ‪ .‬وﳜﱲ ﻣﻨﺎ وه ﲞﲑ ﰲ ﻉﺎﻘﻴﺔ اﻬﻳ ﻴﻮ اﻣﺘ ّﻮا اﻣ ّﱪ اﻣﺮﺣﲓ‪ .‬ﻛﺎل ك وﻞﺘ܈ ﻘﻜﲑ‬ ‫ﻈﻙﻮ ﷲ ﻈ َﺰ ّ‬ ‫وﺟﻢ ﯾﻮܸﻗ ܋ﻫ ﲪﺪ اﻣﺒﺎﻈﻮﱐ اﻣܼﺎﻘﻊﻲ ﻏﻙﺮ ﷲ ﻣـه‪ ,‬وﺻﻦܧ ܮﻦه‪ ,‬وﺧﱲ‬ ‫ا ܹـﲎ ﻈﻪﻦﻳ‪ ,‬ﰲ اﻩﻫ ܻﻵﺮ ﷲ اﶈ ّﺮم ا ﺮام ܸـﻨﺔ اܚﻨﲔ وܸـﺒﻊﲔ وﲦﺎن ﻩﺎﯾﺔ ܩﺎﻩﺪا ﷲ‬ ‫‪114‬‬ ‫ﻉﲆ ﻬﻮاه ّ‬ ‫ﻩﺼﻦﻴﺎ ﻉﲆ ܸـ ّﻴﺪا ]‪12‬و[ ﻩﺤﻪﺪ وﺻﺤﺒﻳ وܸﲅ‪†.‬‬ ‫ّ‬ ‫ودل ﻩﻫ ك ﻉﲆ ﻈﻈﻪﺔ ﻴﺬا اﻥﻜﺘﺎ وﻩﺎ ﻴﻮ ﻉﻦﻴﻳ ﻩﻫ ﻞـﱶ اﻣﻙﻮاﺋﺪ واﻣﺘﻊ ّﺪد ﰲ اﻣﺼﻮا‬ ‫ﻩﺎ ﻞﺘﺒﻳ ﻉﺎﱂ ا ﺠﺎ وﺻﺎ ﻳ ا ﻩﺎم اﻣﻊﺎﱂ اﻣﻊ ّ ﻩﺔ ّ‬ ‫اﳌﻙﲍ اﻣﻜﺪو ܋ﺮﻴﺎن ادﻼﻫ ا܋ﺮاﻴﲓ ܋ﻫ ﻅﻵﲑ‬ ‫اﻣﻪܯﺰوف ّ‬ ‫اﳌﴩﻘﺔ واﻅﺮ ا ﺮم ܉ﻵﺎ‪ّ ,‬‬ ‫اﳌﲄ اﻣܼﺎﻘﻊﻲ ﻛﺎﴈ اﻣܼﺎﻘﻊﻴﺔ ﲟ ّﻜﺔ ّ‬ ‫ﳛܙ ﻉﲆ ﻞﻪﺎل‬ ‫اܸـﺘﻨܹﺎܮﻳ ه ܉ﻊﺪ ان ܸﻢ اﱃ اﻣﻜﺎﻴﺮ اﱃ ﺻﺪﯾﻜﻳ اﻣﻊ ّ ﻩﺔ اﻣﺼﺎﱀ ﻼﻫ ادﻼﻫ ﻈﺒﺪ اﻣﻜﺎد‬ ‫܋ﻫ ܻﻊﺒﺎن ܩﺪ ﻩܼﺎﯾـܬ اﻣܼﺎﻘﻊﻴﺔ ܉ﻵﺎ ﻣﻴܹـﺘﻜﺘﺒﻳ ه‪ .‬وﴏف ﻉﲆ ﻩﺎ وﺻﻢ اﻣﻴﻳ ﻩﻨﻳ اﱃ اﻻن‬ ‫ﻞـﱶ ﻩﻫ ﲬܹﺔ وﻈﴩﻼﻫ دﯾﻨﺎ ا‪ .‬وﳌﺎ اܸـﺘﻜﺘ܈ ه ﻩﻨﻳ ا ﺰء ا ّول و ܸﻢ اﻣﻴﻳ ﰷن ܻﺪﯾﺪ‬ ‫ا ّܙ ﻉﲆ ﻂﻦ܈ ﻞﻪﺎه‪ .‬ܮﱪﱐ اﻬﻳ ﻩﺎ ܸﻢ اﻣﻴﻳ ܉ﻊﺪ ك ﻞﺘﺎا ﻣـّﺎ وﻘﻴﻳ ا ّܙ اﻣܼﺪﯾﺪ‬ ‫ﻉﲆ اﻻܸـﺘﻊﺠﺎل اﻻﻞﻪﺎل‪ .115‬ﻘﻪﻫ ك اﻬﻳ ﻛﺎل‪” :‬اﻣﻊﺒﺪ ﯾﻄﻦ܈ ﻞﺬا وﻞﺬا واﻻﺟﺘﻵﺎد ﻉﲆ‬ ‫ﻞﻪﺎل ﻞﺘﺎ ܸـ ّﻴﺪا ا ﻩﺎم اﻣﻊ ّ ﻩﺔ اﶈ ّﻜﻚ ܋ﺮﻴﺎن ادﻼﻫ اﻣﺒﻜﺎﻈﻲ دام ﷲ ﻉﲆ اﳌܹﻦﻪﲔ ّ‬ ‫ﻅه‪.‬‬ ‫ﻘﺎن اﳌﻪﻦﻮك ا ܻﻮاق اﻣﻴﻳ ﰲ اﻣﻎﺎﯾﺔ‪ّ ,‬‬ ‫وﻞﻦﻪﺎ ﻂﺎﻣﻇ ]ﻘﻴﻳ[‪ 116‬ا داد ܻﻮﻛﺎ اﱃ ﻞﻪﺎه‪ .‬ﻘﺎن ﻴﺬا‬ ‫اﻥﻜﺘﺎ ܓﺘﺠ ّﺪد ﻈﻨﺪي ػﺎܸـﻨﻳ ّﻞﻦﻪﺎ ﻂﺎﻣﻊܒ ﻘﻴﻳ ﻛﻦﻴ ‪ .‬وﻻ ﯾﻊﲅ ﻩﻜﺪا ﻲ اﻻ اﻣﻜﻦﻴﻢ ﻩﻫ اﻣﻨﺎ‬ ‫ﳌﺎ اܻـﺘﻪﻢ ﻉﻦﻴﻳ ﻩﻫ ﻩﺰﯾﺪ اﻣﻊﲅ واﻣﺘﺤﻜﻴﻚ‪ .‬وﻣﻜﺪ ܓﻊ܈ ﻬﻙܹﻳ ﻘﻴﻳ ﺟﺰاﻲ ﷲ ܮﲑا‪ّ .‬‬ ‫وﳛﻚ ﳌﺜه‬ ‫ان ﯾﺘﺒﺠّ ܧ ﲟﺜه‪ .‬وان ﻴﺬا اﻥﻜﺘﺎ ذﻛﺮ ه ﰲ ادﻬﻴﺎ واﻵﺧﺮ ان ܻﺎء ﷲ‪ .‬وﻣﻜﺪ وﷲ وﻛﻇ‬ ‫ﻈﻨﺪي اﳌﻮﻛﻇ اﱃ اﻣﻎﺎﯾﺔ‪ .‬وﻴﻮ ﰲ ا داد ﻩﻜﺎم ﻈﻨﺪي وﻻ ﻛﻮل ﻴﺬا ﻉﲆ وﺟﻳ اﳌﺪاﻴﻨﺔ و ﺿﺎء‬ ‫ܮﺎﻂﺮﻲ – ﻻ وﷲ – ܉ﻢ ﻴﻮ ا ّﻚ اذي ﻻ ﯾ܈ ﻘﻴﻳ‪ .‬وﳚ܈ ﻉﲆ ّ‬ ‫ﰻ ي ّﻣ܈ اﻈﺘﻜﺎدﻲ‪.‬‬ ‫اﻟﻦﻵﻨ اﻘܹܧ ﰲ ﻩ ّﺪ ﻩﺆﻣّﻙﻳ ﻩﲔ‪ّ .‬‬ ‫وܸﻄﺮ وا ﻮاﻂﺮ ﰲ ﻍﺎﯾﺔ اﻣܼﻎﻢ ﲟﺎ ﯾﻦﻜﺎﻲ اﳌﻪﻦﻮك ﻩﻫ‬ ‫اﻣﺘﻊ܈ واﻣﻨﺼ܈ واﻻܻـﺘﻎﺎل ܉ﺄﻩﻮ اﻣﻨﺎ اﻣﻪܯﺘﻦﻙﺔ ﻈﻜﻮﻣﻵﻨ وﲟﺎ ]‪ [ 12‬ﻼﺮܕﻜ܈ ا ﺎܸﺪ ﻩﻫ‬ ‫اﻻﺧﺘ ق وﷲ اﳌܹـﺘﻊﺎن‪“.‬‬ ‫‪114‬‬ ‫‪115‬‬ ‫‪116‬‬ ‫ﻩﺎ ܉ﻴﻫ اﻣﺼﻦﻴﺒﻴﻫ )†( ܸﺎﻛﻂ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻥﻜﻪﺎل‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪77‬‬ ‫‪arabic edition‬‬ ‫وﳌّﺎ ﺟﻵّﺰ ه ا ﺰء اﻣﺜﺎﱐ وﻴﻮ اﱃ ﺧﺮ ܸﻮ اﻣﻨﺤﻢ ﰲ ﻛﻄﻇ ﰷﻩﻢ اﻣܼﺎ ّف ܸﻢ‪ 117‬ﰲ‬ ‫܉ﻴﻇ اﻵﺧﺮ ܸـﻨﺔ ܚ ث وܸـﺒﻊﲔ ﻞﺘﺎا ﰲ ﻩﺮ ﻩﻵ ّﻨ ﺟ ّﺪا ﲝﻴܙ ان اﻥﻜﺘﺎ ﳓﻮ ﻩﺎﺋﺔ ܸﻄﺮ‬ ‫ﱂ ﯾﺬﻛﺮ ﻘﻴﻳ ܻﻴﺌﺎ ﻩﻫ اﺣﺘﻴﺎﺟﻳ ܸﻮى ا ﻩﺮ اﳌﺬﻛﻮ ﻣܼ ّﺪ اﻴﺘﻪﺎﻩﻳ ]܉ﻳ[‪ّ .118‬ﰒ ّ‬ ‫ﺣܙ ﻉﲆ‬ ‫ﻞﻪﺎل اﻥﻜﺘﺎ ܉ﻜﻮه‪” :‬ﷲ ﷲ ﰲ ﻞﺘﺎ >اﳌﻨﺎܸـﺒﺎ < ﻘﺈﻬّﻳ اﻥﻜﺘﺎ اذي ﯾﺜﺎ܋ﺮ ﻉﲆ ﲢﺼﻴه‬ ‫وﻼﺮܩﻢ اﻣﻴﻳ واﱃ ﻩﺆﻣّﻙﻳ‪ ,‬܉ﻜﺎﻲ ﷲ ﻟﻦﻪܹﻦﻪﲔ‪ .‬وﻴﻢ ﯾﻨﻜﺮ ﺿﻮء اﻣܼﻪܷ ﻣ ّـﺎ ﲻﻰ اﻣﺒﴫ‬ ‫واﻣﺒﺼﲑ ؟“ وﳌّـﺎ وﺻﻢ اﻣﻴﻳ ا ﺰء اﻣﺜﺎﻣܙ وﻴﻮ اﱃ ﺧﺮ اﻣﺼﺎ ّﻘﺎ ﻞﺘ܈‪” :‬ووﺻﻢ ا ﺰء اﻣﺜﺎﻣܙ‬ ‫ﻩﻫ >اﳌﻨﺎܸـﺒﺎ < اذي ﻴﻮ ﻩﻫ ا ﻈﻪﺎل اﻣﺼﺎ ﺎ ‪ .‬وﰷن اﳌﻪﻦﻮك ه ﻩﺘܼ ّﻮﻛﺎ واﻣﻴﻳ ﻩﺘﻦ ّﻙﺘﺎ‪.‬‬ ‫ا ﻴﻮ اﳌﺎء اﻣ ِﻊ ّﺪ وواܸﻄﺔ اﻣﻊﻜﺪ وﳔﺒﺔ ادﻴﻮ واﳌﻊ ّﻮل ﻉﻦﻴﻳ ﰲ ﻩܼا ا ﻩﻮ ‪ .‬ﻘﲂ ﻘﻴﻳ‬ ‫ﻩﻫ ا ܉ﻴّﻨﺎ وﺟﻮاﻴﺮ ادا وﺧﻙ ّﻴﺎ ‪ .‬ﻣﻜﺪ ﻩﺎ ܸـﺘﻳ وﻻﻩܹـﺘﻳ ﻘﻮﺟﺪܓﻳ ﺣܹﻫ اﻟﻦﻪܷ‪.‬‬ ‫و ﯾܒ ﻍﺪا ﻘﻴﻳ ﻘﻀﻢ ﻩﻫ اﻣﻴﻮم وﯾﻮف ﻘﻴﻳ ﻘﻀﻢ ﻩﻫ ا ﻩܷ‪ .‬وﻩﺎ ﺣܹﻫ اﻻﻛﺘﺪاء ﲟﻫ ﻛﺎل‬ ‫وﺟّ ﻵܒ وﺟﻵـﻲ ܉ﻊﺪ اﻬﺘﻜﺎه ﻈﻫ اﻥﻜﻮ ﻛ܈ اﱃ اﻣܼﻪܷ‪ .‬دﻛﺎﺋﻜﻳ ﻩﻊﻴﺎ ا ﻘﲀ ‪ ,‬وﻩﻀﻪﺎ ﻲ ﻻ‬ ‫ﺗܹﲅ ﻘﻴﻳ ا ﻴﺎد‪ 119‬ﻩﻫ اﻣﻊﺜﺎ ‪ .‬ﻩﻫ وﻛﻗ ﻉﻦﻴﻳ ّ‬ ‫ﺣﻚ اﻣﻮﻛﻮف واܸـﺘﻊﻪﻢ اﻻﻬﺼﺎف‪ 120‬واﳌﻊﺮوف‬ ‫ﻈﺮف‪ 121‬ﻛ ّﻮ ‪ 122‬ܓﴫّف ﻩﺼﻨّﻙﻳ وﺣܹﻫ اﻼﺮادﻲ اﳌﻊﺎﱐ وﻉﺪم ّ‬ ‫ܕﳫﻙﻳ‪ .‬ﻘذك اﺧﺘﻦﻙܒ اﳌﻜﺎﻩﺎ‬ ‫دﯾﻳ وا ﻘﻵﺎم‪ .‬ﻘ ܸﺒﻴﻢ اﱃ ان ﯾﻜﺎل ﳌﺎ ﻘﻴﻳ ﻩﻴﺔ ﻩﻫ ﻍﲑ ام‪ .‬ﺧﺼﻮﺻ ّﻴﺎܓﻳ ﻠﻊﺪد اﻣﺮﻩﻢ‬ ‫ﳛﻚ ّ‬ ‫ﻞﺜﺎ ا واﻣﻜﻄﺮ اد ا ا‪ّ .‬‬ ‫ﻥﲁ ܩﺪ اܻﺎﻉﺔ ﻛﺮﻲ واﻣﺘﻨﻮﯾﻳ ﺑܼﺄﻬﻳ وﻩﺮﻲ‪ .‬ﺟﺰى ﷲ ﻩﺆﻣّﻙﻳ ܮﲑا‬ ‫‪123‬‬ ‫وﺟﺰل ه ﺟﺮا‪ .‬وﻩﺎ ܩﺎل ا ﺎܸﺪ ﳑﻫ ﻳܹﻊﻰ ﰲ ܓﴫّﻘﻳ ﻣﻙܹﺎد اﳌﺎﺿﲔ واﻣﺒﺎﻛﲔ ﻘﻜﺪ ܉ﻨﻮا‬ ‫ܓﴫّﻘﺎܓﻵﻨ ﻉﲆ ﻛﺒܧ اﻻﻩﻮ ‪16] .‬و[ واܸـﺘﻊﻪﻦﻮا اﻣﻜﺒﻴܧ ﰲ ﻂﺮﻛﻵﻨ ]وﻏ ّﺮﱒ[‪ 124‬ا اﻣﻎﺮو ‪.‬‬ ‫وا ܕﻜﺒﻮا ﻩﻫ ا ﻩﻮ اﳌﺰ ﯾﺔ‪ 125‬܉ﻵﻨ ﻩﺎ ﻴﻮ ﻈﻨﺪ ﷲ ﻈﻈﲓ } ﻘﻪﻫ ﳝﴚ ﻩﻜ ّﺒﺎ ﻉﲆ وﺟﻵﻳ ﻴﺪى‬ ‫م ﻩﻫ ﳝﴚ ّ‬ ‫ܸﻮا ﻉﲆ ﴏا ﻩܹـﺘﻜﲓ{ وﻴﻮ ا ﺪﻼﺮ ܉ﻜﻮه‪:‬‬ ‫ﻣﻜﺪ ܸﻗ ا ﻉﺪاء غﺪ ا܋ﻫ ﯾﻮܸﻗ‬ ‫و و اﻣﻨﻜܽ ﰲ ادﻬﻴﺎ ܉ﺬي اﻣﻙﻀﻢ ﻩﻮﻣﻇ‬ ‫و܉ﻜﻮه‪:‬‬ ‫‪117‬‬ ‫‪118‬‬ ‫‪119‬‬ ‫‪120‬‬ ‫‪121‬‬ ‫‪122‬‬ ‫‪123‬‬ ‫‪124‬‬ ‫‪125‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ا ܸﻦﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺠﻵﺎد‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﺻﻨﺎف‬ ‫ﻘﻲ د‪ :‬ﻉﻦﻨ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺮ‬ ‫ﻘﻲ د‪ :‬اﻣﻙܹﺎد‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻪﺰﯾﺔ‬ ‫‪78‬‬ ‫‪arabic edition‬‬ ‫وا ا ܓﺘﻝ ﻩﺬﻩّﱵ ﻩﻫ اﻛܽ ﻘﻵـﻲ اﻣܼﻵﺎد ﱄ ّ‬ ‫܉ﺄﱐ ﰷﻩﻢ‬ ‫‪126‬‬ ‫وﻻ ﻈﺠ܈ ان ﯾﻮ ن اﻣﻮاܩﺪ اﻣﻮ ى وﻣﻵﺬا ﻛﻴﻢ ﰻ اﻣﺼﻴﺪ ﰲ ﺟﻮف اﻣﻙﺮا‪ .‬وﷲ ܓﻊﺎﱃ ﯾﺒﻜﻴﻳ‬ ‫ﻻﯾﻀﺎح اﳌܼا ودﻘﻇ اﻣܼـﺒﻵﺎ واﳌﻊﻀ ‪“.‬‬ ‫وﻛﺎل اﻣܼـﻴܬ ܻﻵﺎ ادﻼﻫ ﲪﺪ ا ﴰﻮﱐ ادﻩﻴﺎﻂﻲ اﻣܼﺎﻘﻊﻲ‪:‬‬ ‫ﻉﻦﻴﻳ ﻩﻫ ﷲ اﻣﻊﻈﲓ ﺟ ة و܋ﺮﻴﺎﻬﻳ ܸـﻴﻗ ﻩﻫ ﷲ ﻩܹﻦـﻮل‬ ‫ان ܉ﻳ ﻈﺠﺎ ﻬﻈﻨ ﻞـﺘﺎ܉ـﻳ ﻘﺮاح دم اﻣܼﺎﱐ ܉ﻳ وﻴﻮ ﻩﻄﻦﻮل‬ ‫وﰷن ﰲ ܸـﻨﺔ ܚ ث وܸـﺒﻊﲔ اﳌﺬﻛﻮ ﻛﺪ ﻛﺎم ܻܯܽ ﻩﻫ ا ﻵة اﻣܹﻙﻵﺎء ﳑﻫ ﰷن ﻛﺮ ّ‬ ‫ﻉﲇ‬ ‫ﻘﲅ ﯾﻙﺘܧ ﷲ ﻉﻦﻴﻳ ﺑﴚء ﻩﻫ ﻘﻵﻨ ﰲ ﳾء ﻩﻫ اﻣﻊﲅ‪ .‬ﻘﲀن ﻈﺮﯾﻜﺎ ﰲ ا ﻵﻢ وا ﺎﻴﻦﻮن ﻟﻦﻊﻦﻪﺎء‬ ‫ﻉﺪاء‪ .‬ﻻ ܸـ ّﻴﻪﺎ و ﱐ ّﻘﻀﻢ ﻉﻦﻴﻳ ﻩﻫ ﯾﻊﺘﻜﺪ ﻥﻜﱪ ܸـﻨّﻳ ﻬّﻳ دوﻬﻳ ﰲ ﻉﻦﻪﻳ‪ ,‬ﻞﻪﺎ ﻴﻮ د‬ ‫ﻩﻫ ﯾﻎﻦﻂ ﰲ ﻬﻙܹﻳ ﻩﻫ ﻴﻢ ﻞﺜﺎﻘﺔ اﻣﻄﺒﺎع ﻩﻫ اﻣܹﻙة اﻣﺮﻉﺎع‪ .‬ﻘﲀن ﻳܼـﻨّﻇ ّ‬ ‫ﻉﲇ ّ‬ ‫܉ﺄﱐ ﻬﻜﻦܒ‬ ‫ﰲ اﻥﻜﺘﺎ اﳌﺬﻛﻮ ﻩﻫ اﻣﺘﻮ ا واﻻﳒﻴﻢ ﻉﲆ وﺟﻳ ﻛﺮﻲ ﻩﻨﻜﺮ ﻻ ﯾﻙﻊه ﻩܹﲅ‪ ,‬ﰲ ﺻﻮ‬ ‫اܸـﺘﻙﺘﺎء ﺻ ّﻮ ﻲ ّ‬ ‫وﻞﺬ܉ﻳ واﺧﺘﻦﻜﻳ و ّو ﻲ‪ .‬ﻘﲀن اﻣﻨﺎ ﯾﺘﻊﺠّ ﺒﻮن ﻩﻫ ك وﻻ ܸـ ّﻴﻪﺎ ﻩﻫ ﰷن‬ ‫اﻘﻜﲏ‪ 127‬ﰲ اﻣﻄﻦ܈‪ .‬ﻘﲀن ﳛﻦﻗ نّ ا ﻩﺮ ﻉﲆ ﻩﺎ ﻛﺮ ﻘﻴﻙﱴ ه ﻉﲆ ﻩﺎ ﯾﻜﺘﻀﻴﻳ اﻣܹﺆال‪.‬‬ ‫وا ﺎل ﰲ ﻩﺮﻲ ﻩﺎ ﻛﻦܒ ﻍﲑ ﻩ ّﺮ اﻬﻳ ﻩﱴ ﻘﻇ اﻥﻜﺬ ﱂ ﯾﺒﻚ ه ام ﯾﻜﻮه ّ‬ ‫]ﰲ[‪ 128‬و ال‬ ‫ﻩﺎ ܉ﻴﲏ و܉ﻴﻨﻳ ﲝﺬاﻘﲑﻲ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫وﱂ ﻼﺰل ﻩﺮﻲ ﻉﲆ ﻩﺎ ﻛﺮ اﱃ ان ﻛﺪ ﷲ ان اﻣﻊ ﻩﺔ ]‪ [ 16‬ﻘܯﺮ ادﻼﻫ اﳌﻜﴘ ܸﺄل‬ ‫ܻܯﺼﺎ ﻩﻫ ܓ ﻩﺬﰐ ﯾﻜﺮ ﻉﻦﻴﻳ ﻈﻫ ك ﻉﲆ وﺟﻳ ﻩﻨﻜﺮ‪ .‬ﻘﻎﻀ܈ ك اﻣﺘﻦﻪﻴﺬ وﻴﻮ اﻣﻊ ّ ﻩﺔ‬ ‫ﻬﻮ ادﻼﻫ ّ‬ ‫اﶈﲇ و ـ اﻣﻴﻳ ػﻙﻈﺘﻳ وܩﻦﻗ اﻬﻳ ﻻ ﳜﺮج ﻩﺎ ﻘﻴﻵﺎ ﻩﻫ ﻞﺘﺎﰊ ّﻣـﺎ ﻴﻮ‪ .‬ﻘﺄﺧﺮج‬ ‫ﻩﺎ ﻘﻴﻵﺎ وﰷن ﻩﻫ ل ﻈﻪﺮان وﰷن ﻘﻴﻳ ﻩﻮﺿﻇ ﻩﻫ اﻣﺘﻮ ا ‪ .‬ﻘﻄﺎﻣﻇ ك اﻥﻜـ ّﺮا ﻘﻊﻈﻨ ﺧﺠﻦﻳ‬ ‫و ܸﻢ ّ‬ ‫اﱄ ﯾﻊﺘﺬ ‪ .‬وﻛﺎل ܻـﺘﻵـﻲ ]ان[‪ 129‬ﺟﱪ‪ 130‬ﻩﺎ ﻞﺘﺒܒ ﺑﴚء ﻞﺘﺒﻳ ّ܉ﲔ ﻘﻴﻳ ﺣﻜﻴﻜﺔ‬ ‫ا ﺎل وﺿﺒﻂ ﻉﲆ ﻴﺬا اﻣﻪܯﺘﻦﻚ ﻩﺎ ﻛﺎه ﻣﻴ ّﺪﻈﻰ ﻉﻦﻴﻳ ܉ﻳ‪ .‬ﻘﺄ ܸﻦܒ اﻣﻴﻳ ܸﺆاﻻ ﺻﻮ ܓﻳ‪” :‬ﰲ‬ ‫ܻܯܽ ﺻﻨّﻗ ﻞﺘﺎا ﰲ ﻩﺪح اﻻܸ م وﻴه و ّم اﻣﺒﺎﻂﻢ وﻴه اܸﺘܼﻵﺪ ﻘﻴﻳ ﻉﲆ ﺻﺤّ ﺔ دﻼﻫ‬ ‫اﻻܸ م واﻣﺒܼﺎ ا اﻣﻨﱯ ﻉﻦﻴﻳ اﻣܹ م ܉ﺄܻـﻴﺎء ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ‪ .‬و ّ܉ﲔ ﺿ ﻣﻵﻨ و ّد ﻉﻦﻴﻵﻨ‬ ‫‪131‬‬ ‫اﳌﻙﴪﻼﻫ ]واﻣﻙﻜﻵﺎء[‬ ‫ﲟﺎ ﯾﻊﺘﻜﺪوﻬﻳ ﻩﻫ ﻞﺘﺒﻵﻨ اﻛﺘﺪاء ܉ﺄﺋﻪﺔ ا ﻉ م ﻩﻫ ﻴﻢ اﻣܹﲑ واﶈ ّﺪܚﲔ و ّ‬ ‫‪126‬‬ ‫‪127‬‬ ‫‪128‬‬ ‫‪129‬‬ ‫‪130‬‬ ‫‪131‬‬ ‫ﻘﻲ د‪ :‬ﻘﺎﺿﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻘﻜﻨﻲ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﺟﻴﺰ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪79‬‬ ‫‪arabic edition‬‬ ‫وا ﺻﻮﻣﻴﲔ ﰷﻣﺒﺨﺎ ي وﻩܹﲅ وا܋ﻫ اܸﺤﻚ واﻣﻮاﻛﺪي وا܋ﻫ ܸـ ّﻴﺪ اﻣﻨﺎ واﻣﺒﻎﻮي واﻣﻜﺎﴈ‬ ‫ﻈﻴﺎض‪ 132‬واﻣﻎﺰاﱄ واﻣﺮا ي واﻻﺻﻙﻵﺎﱐ واﰊ ﺣ ّﻴﺎن وﻴﻢ ا ﺻﻮل واﳌﻦﻢ واﻣﻨﺤﻢ ﰲ ﺣﲀﯾﺔ‬ ‫ا ﻛﻮال اﻣﺒﺎﻂة ﻈﻫ ﺟﻪﻴﻇ اﻣﻙﺮق و܉ﻴﺎن ﻘܹﺎدﻴﺎ‪ .‬وﻴﺬا اﳌﺼﻨّﻗ ﳑﻫ اܻـﺘﻵﺮ اﻣﻊﲅ وا ﲑ وﻞﺘ܈‬ ‫ﻉﲆ ﻉ ّﺪ ﻩﻫ ܓﺼﺎﻬﻴﻙﻳ اﻣﺜﻨﺎء اﻣﺠﻪﻴﻢ اﻣﻊﻦﻪﺎء اﻥﻜﺒﺎ ﺟﻴ ܉ﻊﺪ ﺟﻴﻢ‪ .‬ﻘﺎﻬﺘﺪ ه ܻܯܽ ﻳܼـﻨّﻇ‬ ‫ﻉﻦﻴﻳ وﯾﺆ ﯾﻳ ﺑܹﺒ܈ ك وﯾﻨܹـﺒﻳ اﱃ اﻣﻮﻛﻮع ﰲ ػ ّﺮم‪ .‬وﻳܹﻊﻰ ﰲ اﻲ اﻣﻜﻮل واﻣﻙﻊﻢ‪ .‬ﻘﻪﺎ ا‬ ‫ﳚ܈ ﻉﲆ ﻴﺬا اﳌܼـﻨّﻇ ﻉﲆ ﻴﺬا اﳌﺼﻨّﻗ‪ .‬ﻘﺘﻨﺎ ﻩﺜﺎا‪ 134‬ﯾّﺪ ﷲ ܉ﻝ ادﻼﻫ وﻈ ّﺰ ܉ﻝ اﻻܸ م‬ ‫واﳌܹﻦﻪﲔ ودام ﻛﻮﻬﻝ ﻩﻦﺠﺄ ﻟﻦﻊﺎﳌﲔ‪“.‬‬ ‫وﻞﺘ܈ ﻉﻦﻴﻳ ﻩﺎ ﻬﺼّ ﻳ‪” :‬اﻣﺤﻪﺪ اﻣﻵﺎدي ﻟﻦﺼﻮا ‪ ,‬ﻛﺪ ﻈﺮﻘܒ اﳌﺼﻨّﻗ وﻩﺎ ﺻﻨّﻙﻳ وﻴﻮ‬ ‫ﺣﻜﻴﻚ اﻣﺜﻨﺎء اﻣﺠﻪﻴﻢ وﻩﻫ ﷲ ]‪17‬و[ ان ܻﺎء ﷲ اﻣﻙﻀﻢ ا ﺰﯾﻢ‪ .‬وﻛﻴﻗ ﻻ وﱂ ﻼﺰل ܮﺎدﻩﺎ‬ ‫ﻟﻦܹـﻨّﺔ اﻣﻨﺒﻮﯾﺔ داﺋﺒﺎ ﻘﻴﻵﺎ ܉ﻵ ّﻪﺘﻳ اﻣﻊﻦ ّﻴﺔ‪ .‬وﻣﻜﺪ وﻛﻙܒ ﻉﲆ ܉ﻊﺾ ﻩﺼﻨّﻙﻳ وﻘﻴﻳ ﻩﺎ ﻛﺮ ﻩﻫ اﻻܸـﺘﺪﻻل‬ ‫܉ﺄܻـﻴﺎء ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ اﳌﻊ ّﺮ܉ﺔ ܉ﻦܹﺎن اﻣﻊﺮ اﳌﻙﺮو ﻩﻫ ﻬﻜﻦﻵﺎ وܓﻊﺮﯾـﺒﻵﺎ‪ ,‬اﻣﻮاﺻة ﻟ ﺋﻪﺔ‬ ‫اﳌﺘﻜ ّﺪﻩﲔ ]اﳌﺘﻜﻨﲔ[‪ 135‬ﻩﻇ ﲢﺮﻼﺮﻴﺎ وܓﻵﺬﯾﺒﻵﺎ‪ .‬وﻻ ﻈﻴ܈ ]ﻉﲆ[‪ 136‬ﻩﻫ اﻛﺘﺪى ܉ﺄﺋﻪﺔ اﻣܹﻦﻗ ܉ﻢ‬ ‫ه اﻣﺮܓﺒﺔ اﻣﻊﻦﻴﺎ وﻍﺎﯾﺔ اﻣﴩف‪ .‬ﻘﻄﺮﯾﻜﺘﻳ‪ 137‬ﻂﺮﯾﻜﺔ اﻣﻊﻦﻪﺎء اﻣﻊﺎﻩﻦﲔ وا ﺋﻪﺔ اﳌﻵﺪﯾّﲔ‪ .‬وﱂ ﻘﻴﻳ‬ ‫ﻩﺎ ܻـﻨّﻇ ܉ﻳ ﻉﻦﻴﻳ ﻩﻫ ﻬﻜﻢ اﻣﺘﻮ ﯾﺔ وܓﻙܹﲑﻴﺎ ﻉﲆ ﻩﺎ ﱔ ﻉﻦﻴﻳ ﻩﻇ اﻣﻊﲅ ܉ﺘﺒﺪﯾﻦﻵﺎ‪ .‬وﻩﻫ ﻧܹ܈‬ ‫ّ ‪139‬‬ ‫اﻣﻴﻳ ك ﻩﻊﺘﻪﺪا ﻉﲆ ﻩﺎ ﯾﺘﻳ ﻘﻜﺪ اﻈﺘﺪى اﻘﱰاﺋﻳ ووﻛﻇ‪ 138‬ﰲ ﻧܹـﺒﺔ اﻣﻊﻦﻪﺎء ﳌﺎ ܓـﲋﻲ‬ ‫ﻣﻎﻲ ﻴﻮاﯾﺔ‪ .‬ﻘﻴܹ ّ‬ ‫ـﺘﺤﻚ اﻣﺘﻊﺰﻼﺮ اﻣﺒﻦﻴﻋ واﻣﺰﺟﺮ اﻣܼﻨﻴﻇ ﻉﲆ ﻩﺎ ﯾﻦﻴﻚ ܉ﻳ ﻉﲆ ﻩﺎ‬ ‫ܓﺒﺘﻵﻨ ﻈﻨﻳ اܓّﺒﺎﻉﺎ ّ‬ ‫ﻼﺮاﻲ ا ﺎﰼ اﺟﺮا ه و ﻩﺜﺎه ﻈﻫ اﻣﻮﻛﻮع ﰲ ّ‬ ‫ﺣﻚ اﻣﻊﻦﻪﺎء‪ .‬ﻘﺠﺰى ﷲ ﺋﻪﺔ اﳌܹﻦﻪﲔ ܮﲑا‪ ,‬وﻩﻫ‬ ‫ܩﺬا ܩﺬوﱒ‪ ,‬واﻬﺘﴫ ﻻﻛﺎﻩﺔ اﻣﴩﯾﻊﺔ‪ ,140‬و ﯾّﺪ ﻴﻦﻵﺎ‪ ,‬وا ﻩﺬاﻴﺒﻵﺎ وܸـﺒﻦﻵﺎ‪ ,‬واܓّـﺒﻇ ﰲ ك‬ ‫ﳛ܈ اﶈܹـﻨﲔ وﻻ ﯾﺼﻦܧ ﻈﻪﻢ اﳌﻙܹﺪﻼﻫ وﷲ‬ ‫ا ّﻚ اﳌﺒﲔ وﻈﺮض ﻈﻫ ا ﺎﻴﻦﲔ‪ .‬وﷲ ّ‬ ‫ﻉﲅ‪ .‬وﻞﺘﺒﻳ ﻈﺜﻪﺎن ܋ﻫ ﻈﺒﺪ ﷲ ا ܹﻴﲏ اﻣܼﺎﻘﻊﻲ‪ “.‬ﻘﺄܻﺎ ﰲ ﺧﺮﻲ ﻞﻪﺎ ܕﺮى اﱃ اﻥﻜﻗّ‬ ‫ﻈﻫ اﳌﻙﱰي وﻩﻫ ﻩﺎ ﻲ ﻉﲆ ك ووﴅ اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ ܉ﺬك وﻛﺎل ﻴﺬا ﲨﻢ وﴍف‪.‬‬ ‫ّﰒ ﻩﺎل ܉ﻊﺾ اﳌﻴﻢ ﰲ ﻘﺘﻨﺔ ا܋ﻫ اﻣﻙﺎ ض‪.‬‬ ‫وﻞﺘ܈ اﻣﻊ ﻩﺔ ﴰܷ ادﻼﻫ ﻩﺤﻪﺪ ܋ﻫ ﻈﺒﺪ اﳌﻨﻊﻨ ا ﻮﺟﺮي اﻣܼﺎﻘﻊﻲ وﻩﺎل ܉ﻊﺪ ك ﻩﻇ‬ ‫ّ اﻣﻊﺎﳌﲔ و܉ﻳ اﻣﺘﻮﻘﻴﻚ واﻣﻵﺪاﯾﺔ ﻟﻦﺼﻮا ‪ .‬ﻛﺪ ﻉﻦﻪܒ اﳌﺼﻨّﻗ‬ ‫ﻬﺼﺎ ا܋ﻫ اﻣﻙﺎ ض‪” :‬اﻣﺤﻪﺪ‬ ‫‪133‬‬ ‫‪132‬‬ ‫‪133‬‬ ‫‪134‬‬ ‫‪135‬‬ ‫‪136‬‬ ‫‪137‬‬ ‫‪138‬‬ ‫‪139‬‬ ‫‪140‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻴﺎض‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺣﻜﺎا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺼﺎا‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻄﺮﯾﻜﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ووﺿﻇ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܕﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻛﺎﻩﺔ ﻟﻦܼﺮﯾﻊﺔ‬ ‫‪arabic edition‬‬ ‫‪80‬‬ ‫اﳌܼﺎ اﻣﻴﻳ ﻛﺒﻢ ﷲ ܉ﻮﺟﻵﻳ اﻥﻜﺮﱘ ﻉﻦﻴﻳ وﻻ ّ‬ ‫ܻﻝ اﻬﻳ ﳑﻫ ﻩﺪح اﻻܸ م وﻴه و ّم اﻣﺒﺎﻂﻢ‬ ‫وﻩﺘﺤﻢ ﰲ ﻘﻊه ك ّ‬ ‫ّ‬ ‫܉ﺄﺟﻢ اﻣﺼﻙﺘﲔ‪ .‬وﻩﻫ ﻴﺬا‬ ‫وﻴه‪ .‬ﻘﻵﻮ ﻛﺎﰂ ﲟﺎ ﳚ܈ اﻣﻜﻴﺎم ܉ﻳ ﰲ ا ﺎﻣﲔ‬ ‫ܻﺄﻬﻳ ﺪﻼﺮ ان ﺗܼـ ّﻴﺪ‪ 141‬ﻩﻜﺎﻣﺘﻳ وﻻ ܓﺬ ّم ]‪ [ 17‬܉ﻢ ﲢﻪﺪ ܩﺎﻣﺘﻳ‪ .‬وﯾﺘﻜ ّﺮ اﱃ ﷲ اﻛﺮاﻩﻳ‬ ‫وܓﻊﻈﲓ ܻﺄﻬﻳ ﲝܹ܈ اﻣﻄﺎﻛﺔ واܩﱰاﻩﻳ‪ .‬وﻣﻜﺪ ﻘﺎ ﻩﻫ ܚﲎ ﻉﻦﻴﻳ ﻩﻫ اﻣﻊﻦﻪﺎء ﺑܹﺒ܈ ك ا ﺟﺮ‬ ‫ـﺘﺤﻚ ﺟﺰﻩﺎ ﻩﻫ اﻬﺘﺼ܈ ﻻ اﻲ‪ 142‬واﻣﺘܼﻨﻴﻇ ﻉﻦﻴﻳ ﲟﺎ ﻻ ّ‬ ‫ا ﺰﯾﻢ‪ .‬ﻞﻪﺎ اܸ ّ‬ ‫ﳛﻢ اﻣﺘﻮ܉ﻴܬ واﻣﺘﻨﻜﻴﻢ‪.‬‬ ‫وﻩﺎ ﺣ ّﻜﻳ وﺣ ّﻜﻵﻨ ان ﯾﻨܼﺪ ﻉﲆ وﺟﻳ اﻣﺘﻪﺜﻴﻢ‬ ‫ﺣܹﺪوا اﻣﻙﱴ ا ﱂ ﯾﻨﺎﻣﻮا ܸﻊﻴﻳ‬ ‫ﻘﺎﻣﻜﻮم ﻉﺪاء ه وﺧﺼﻮم‬ ‫ﻠﴬاﺋﺮ ا ܹـﻨﺎء ﻛﻦﻫ ﻣﻮﺟﻵﻵﺎ‬ ‫ﺣܹﺪا و܉ﻎﻀﺎ ﻬّﻳ دﻩـﲓ‬ ‫ﻉﲆ ّﱐ ﻛﺪ ﻬﻈﺮ ﰲ ܉ﻊﺾ ﻩﺎ ﻣّﻗ و ّاﻂﻦﻊܒ ﻉﲆ ﳾء ﳑﺎ ﺻﻨّﻗ وﻴﻮ ﻞﺘﺎ >ﻬﻈﻨ اد <‬ ‫]وﻴﻮ ﰷﲰﻳ ﻛﺪ ﻬﻈﻨ اد [‪ 143‬܉ﻢ ا ﻮاﻴﺮ‪ .‬وﰏ ﻘﻴﻳ ﻩﺆﻣّﻙﻳ دام ﷲ اﻣﻨﻙﻇ ܉ﻊﻦﻮﻩﻳ ﲟﺎ ﻳܼـﻨّﻗ‬ ‫اﻻﲰﺎع وﻼﺮ ّوق ا ﻮاﻂﺮ‪ .‬ﻘﺎﻬﻳ ﲝﺮ ﻛﺪ ﺧﺮ اﻣﻊﻦﻮم وﻅﻵﺮ ﻩﻫ اﳌﻊﺎ ف ﻩﺎ ﺧﻙﻲ ﻉﲆ ﻍﲑﻲ‬ ‫ﻩﻫ ﴎّ ﻲ اﳌﻜﺘﻮم‪ ,‬وﺣﲕ ّﻘﲏ‪ 144‬اﻣﻙﺼﺎܩﺔ واﻣﺒ ﻍﺔ‪ .‬ﻘﺄﻈﻴﺬﻲ ا ّﻲ اﻣﻜ ّﻴﻮم‪ ,‬وﻛﻴﻗ‪ 145‬ﻻ وﻛﺪ‬ ‫ﻅﻵﺮ ܋ﺮﻴﺎﻬﻳ واܓّﻀܧ ﻍﺎﯾﺔ اﻻﯾﻀﺎح ܓﺒﻴﺎﻬﻳ‪ .‬و ﴍﻛܒ ﻩﻨﻳ ﻉﲆ ا ﻘﺎق ﴰܷ اﻣﻊﺮﻘﺎن وﻛﺎم ﲟﺎ‬ ‫‪147‬‬ ‫ﳚ܈ اﻣﻜﻴﺎم ܉ﻳ ﻩﻫ واﺟ܈ ّ‬ ‫ﺣﻚ اﻣﻜﺮ ن‪ .‬ﻘﻦﻮ ﲰﻇ ܉ﻳ ]ا܋ﻫ[‪ 146‬ا ﻮ ي ﻣܹﺎ اﱃ ﻣﻜﺎﺋﻳ وﻣﻮ‬ ‫ﻘﻜﺪ اد اﳌܹﲑ‪ ,‬و اﻣﺰؼﴩي ﻣﻜﺎل ﻴﺬا ﻴﻮ اﻣܼﺎﰲ ﻻ ّ‬ ‫ﻠܼﺎﰲ وان ﰷن ه اﻣﻜﺪ ا ﻄﲑ‪ ,‬و‬ ‫‪149‬‬ ‫ّ‬ ‫اﻣﺮا ي ܚﺒܒ ه اﻣﻙܯﺮ وﻛﺎم ﶈﺎܸـﻨﻳ ﻞﺄ܉ﻴﻳ‪ 148‬ﺧﻄﻴﺒﺎ‪ ,‬و اﻣﻄﻴﱯ ﻣﻜﺎل ﻂﻮﰉ ﳌﺆﻣﻗ ﻴﺬا‬ ‫اﻥام اﻣﻄ ّﻴ܈ وﻂﺎ ﻩﻫ ﻧܼﻚ ﻩﻫ ﻈﺮﻘﻳ ﻂﻴﺒﺎ‪ ,‬و اﻣﻮاܩﺪي ﻣﻜﺎل ﻴﺬا ﻴﻮ اﻣﻮاܩﺪ اذي‬ ‫اﺟﺘﻪﻊܒ ﻘﻴﻳ‪ 150‬اﶈﺎܸﻫ وﰏ ﻩﻫ وﺟﲒ ﻣﻙﻈﻳ ܉ﺒܹـﻴﻂ اﳌﻊﺎﱐ ﻘﻮ د اﻣﻊﻦﻪﺎء ﻩﻫ ﲝﺮ ﻉﻦﻮﻩﻳ‬ ‫ﻩﺎء ﻍﲑ ܸﻫ‪ ,‬او ا܋ﻫ ﻉﺎدل ﱂ ﯾﻊﺪل ܉ﻳ ܓﻙܹﲑا وﱂ ﯾﻊﺪل اﱃ ﻍﲑﻲ ا ﻻ ﳚﺪ ه ﻬﻈﲑا‪ .‬ﻘﻪﺎ‬ ‫‪141‬‬ ‫‪142‬‬ ‫‪143‬‬ ‫‪144‬‬ ‫‪145‬‬ ‫‪146‬‬ ‫‪147‬‬ ‫‪148‬‬ ‫‪149‬‬ ‫‪150‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻳܹﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻻ اﺋﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻴﺘﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﻴﻗ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻛﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻞﺎܓﺒﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻥﻜﻦﺒـﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻲ‬ ‫‪81‬‬ ‫‪arabic edition‬‬ ‫دام ﷲ اﻣﻨﻙﻇ ܉ﻊﻦﻮم‬ ‫ه ﰲ اﳌﻨﺎܸـﺒﺔ ﻩﻨﺎܸ܈‪ 151‬وﻣﻴܷ ه ﰲ اﻣﺘﻙܹﲑ ﻩﺪان ]وﻻ[‪ 152‬ﻩﻜﺎ‬ ‫ﻩﺆﻣّﻙﻳ و܋ﺮﰷܓﻳ وا ك ﻟﻦﻪܹﻦﻪﲔ ﰲ ﺣﻴﺎܓﻳ‪“.‬‬ ‫ﻴﺬا ﻛﻮل ﻩܼﺎﯾـܬ اﻻܸ م ]‪18‬و[ و ﺋﻪﺔ ادﻼﻫ ﻩﻫ ﻴﻢ ﻈﴫا ﰲ ﺧﺼﻮ ﻴﺬا اﻥﻜﺘﺎ‬ ‫ّ‬ ‫>اﻥﻜܼﺎف< >و ܸﺎﺋﻢ اﺧﻮان‬ ‫اذي ﯾﻊﲅ ﻛﻄﻊﺎ ان ﻩﻄﻦﻚ اﻣﲋاع ﻘﻴﻳ – ﻩﻇ اﻣܹﻜﻮ ﻈﻫ‬ ‫اﻣﺼﻙﺎ< >واﻣﻙ ܩﺔ< ﻻ܋ﻫ وﺣܼـ ّﻴﺔ >]واﻣﻙﺼﻮ [‪ <153‬ﻻ܋ﻫ اﻣﻊﺮﰊ وﻩﺜﺎﻣﻵﺎ ﻩﻇ ﻩﺎ ﻘﻴﻵﺎ ﳑﺎ ﻴﻮ‬ ‫ﻩﻊﻦﻮم اﳌﻨﺎ܉ﺬ ﻣﻊﻜﺎﺋﺪ ﻴﻢ اﻣܹـﻨّﺔ وﱔ ﳑﺎ ﳚﺎﻴﺮ ܉ﺒﻴﻊﻳ ﰲ ا ܸﻮاق ﻩﻫ ﻍﲑ ﻮﻜﲑ – غ ّﺮد ﻴﻮى‬ ‫وﺣﻄ ﻬﻙܷ‪ .‬ﻻ ܸـ ّﻴﻪﺎ ان ﰷن اﻻﻮﲀ ﳑﻫ ﱂ ﻳܼـﺘﻵﺮ ّ‬ ‫ّ‬ ‫ﻛﻂ ܉ﺄﻩﺮ ﲟﻊﺮوف وﻻ ﻬﻵـﻲ ﻈﻫ ﻩﻨﻜﺮ‪.‬‬ ‫ﻘﻜﻴﻗ ا ا ﰷن ﳑﻫ ﯾﺘﻜ ّﺮ ﻩﻨﻳ ﺣﻀﻮ اﳌﻨﺎﻛﺮ‪ .‬ﻻ ܸـ ّﻴﻪﺎ ان ﰷن ﯾﻮاﻘﻚ اﻣﻨﺼﺎ ى ﰲ ܉ﻊﺾ‬ ‫ﻘﻊ ܓﻵﻨ ﳌﺎ ﯾﻙﻊﻦﻮﻬﻳ ﺟه‪ .‬وﳛﲂ ﯾﺘﺎم ﻴﻢ اﻥﻜﺘﺎ ܉ﺒﻜﺎﺋﻵﻨ ﻉﲆ اﻥﻜﻙﺮ ﻩﺮﯾﺪا ܉ﻳ ﻩﻨﻇ ا ﻨﺒﲇ‬ ‫ﻩﻫ ا ﲂ اܸ ﻩﻵﻨ‪ .‬ﻘﻜﻴﻗ ان ﰷن ﻩܼﻵﻮ ا ܉ﻊﴩ اﻣﻜﺒﻂ‪ .‬وﻬﻜﻢ ﻈﻨﻳ اﻬﻳ ﻛﺎل ﰲ اﻣﻜﺮ ن ﻛﻮﻻ‬ ‫ܓـﻨـﺰّﻲ‪ 154‬ا ﻛ م ﻈﻫ ﻞﺘﺒﻳ‪ .‬وܸﺄل ﺻﺎﺣ܈ ﻴﺬا اﻥﻜﺘﺎ اذي ّ‬ ‫ﯾﺘﳫﻨ ﻴﻮ ﻘﻴﻳ ﻩﻫ ﻼﺮﯾﺪ اﻣﻜﻴﺎم‬ ‫ﻉﻦﻴﻳ ﺑܹﺒﺒﻳ‪ 155‬ﰲ ّ‬ ‫اﻥﻜﻗ ﻈﻨﻳ اﱃ ﻍﲑ ك ﻩﻫ ﻩﻮ ان ﲤﺎدى ﻅﻵﺮ واﻬﺘﴩ ܉ﲔ اﻣﻮ ى‬ ‫واܻـﺘﻵﺮ وﰷﻬܒ ﻈﻨﻵﺎ ﻩﻮ ّ‬ ‫وي ﻩﻮ ‪ .‬وﻩﺎ ܉ﻊﺾ ܓﻙﺼﻴﻢ ﻩﺎ ﲨه ﻩܼﺎﯾـܬ اﻣﻊﴫ اﳌܼﺎ‬ ‫اﻣﻴﻵﻨ‪ ,‬ﺣܹﻫ ﷲ اﻣﻴﻵﻨ‪ ,‬ﻩﻫ ﻛﻮال ﻩﻫ ܓﻜ ّﺪﻩﻵﻨ ﻩﻫ ﺋﻪﺔ اﻻܸ م اذﻼﻫ ﱒ اﻣﻜﺪو وﻘﻴﻵﻨ ﻥﲁّ‬ ‫ﻩܹﲅ ܸﻮ ﻘܹـﻴﺄﰐ ﰲ اﻣﻙﺼﻮل اﻵܓﻴﺔ ان ܻﺎء ﷲ ܓﻊﺎﱃ‪.‬‬ ‫اﻣﻙﺼﻢ اﻣﺜﺎﱐ ﰲ ﺣﲂ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ‬ ‫ﻣﺘﺄﯾﻴﺪ دﻼﻫ اﻻܸ م وا܉ﻄﺎل ﻩﺬاﻴ܈ ﻴﻢ اﻣﻀ ل‬ ‫ﻻ ّ‬ ‫ܻﻝ ان ܸـﻨّﺔ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﱔ ﻛﻮاه ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻘﻊﺎه وܓﻜﺮﻼﺮاܓﻳ‬ ‫وﳘﻮﻩﻳ‪ .‬ا ا ܓﻜ ّﺮ ك ﻉﲅ ان اﻻܸـﺘﺪﻻل ﻉﲆ ﻴﻢ اﻥﻜﺘﺎ ﲟﺎ ﰲ اﻣﺘﻮ ا واﻻﳒﻴﻢ واﻣﺰ܉ﻮ‬ ‫ﰲ ﺻﺤّ ﺔ دﻼﻫ اﻻܸ م واﻣﺮ ّد ﻉﻦﻴﻵﻨ ﰲ اﻈﺘﻜﺎداܓﻵﻨ اﻣﺒﺎﻂة ܸـﻨّﺔ ﺟﻦﻴة ﻩﺮ ﷲ ܓﻊﺎﱃ ܉ﻵﺎ‪,‬‬ ‫ﻘﻜﺎل ܓﻊﺎﱃ ﴍف ܮﻦﻜﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ }ﻛﻢ ﻘﺄܓﻮا اﻣﺘﻮ ا ﻘﺎܓﻦﻮﻴﺎ ان ﻠﻨﱲ ﺻﺎدﻛﲔ{‪.‬‬ ‫وﻘﻊﻦﻵﺎ ܸﻮل ]‪ [ 18‬ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻩﺘﺜﺎﻻ ﻣﻵﺬا ا ﻩﺮ اﻣﴩﯾﻗ ﻘﺄاﱒ ﰲ ܉ﻴܒ‬ ‫ِﻩ ْﺪ َِاܸﻵﻨ‪ 156‬وܸﺄﳍﻨ ﻈﻫ ﴍﯾﻊﺔ اﻣﺮﰖ ﻟﻦﺰاﱐ ﻘﺄﻮﻜﺮوا ان ﻼﻜﻮن ﰲ ܓﻮ اܓﻵﻨ‪ .‬ﻘﺄﻩﺮﱒ اﻻܓﻴﺎن‬ ‫܉ﻵﺎ‪ ,‬ﻘﺄܓﻮا ܉ﻵﺎ ﻘﲋع وܸﺎد ﰷﻬܒ ﲢﺘﻳ ووﺿﻊﻵﺎ ﻉﻦﻴﻵﺎ‪ .‬وﻛﺎل ﻩﻨܒ ܉ﻝ وﲟﻫ ﻮﺰك ﻩﻇ اﻬﻳ ﯾﻊﲅ‬ ‫‪151‬‬ ‫‪152‬‬ ‫‪153‬‬ ‫‪154‬‬ ‫‪155‬‬ ‫‪156‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻨﺎܸ܈‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻜﺼﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺗܼﺒﻴﻳ‬ ‫اﻣﺤﺮﻞﺎ ﻩﺎﺧﻮ ﻲ ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪82‬‬ ‫ان ﻘﻴﻵﺎ اﳌﺒﺪل ا اك‪ 157‬ﻣܼﻵﺎد ﷲ ܸـﺒﺤﺎﻬﻳ ﰲ ﻍﲑ ﯾﺔ ﳑﺎ ﻮﺰل ﻉﻦﻴﻳ ﻬّﻵﻨ ﺣ ّﺮﻘﻮا وﻞﺘﺒﻮا‬ ‫܉ﺄﯾﺪﯾﻵﻨ ﻩﺎ ﻣﻴܷ ﻩﻫ ﻈﻨﺪ ﷲ وﻛﺎﻣﻮا اﻬﻳ ﻩﻫ ﻈﻨﺪ ﷲ‪ .‬وﻛﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫اﯾﺘﻮﱐ ܉ﺄﻉﻦﻪﲂ ﻘﺄܓﻮﻲ ܉ﻳ‪ .‬ﻘﺄﻩﺮﻲ ܉ﻜﺮاءܓﻵﺎ ﻘﴩع ﯾﻜﺮ ﻩﺎ ﻛﺒﻢ ﯾﺔ اﻣﺮﰖ وﻩﺎ ܉ﻊﺪﻴﺎ‪ .‬ﻘﺄﻩﺮﻲ ﻈﺒﺪ‬ ‫ﷲ ܋ﻫ ܸﻦـّﺎم ﴈ ﷲ ﻈﻨﻳ ܋ﺮﻘﻇ ﯾﺪﻲ ﻘﺎ ا ﯾﺔ اﻣﺮﰖ‪ .‬ﻘﺤﻴﻨﺌﺬ ﱂ ﻳܹﻊﻵﻨ‪ 158‬اﻻ اﻻﻉﱰاف‬ ‫ﻘﺎﻘﺘﻀﺤﻮا ﺣﻴﻨ܃ﺬ وﻉﲅ ﻩﺎ ﱒ ﻉﻦﻴﻳ ﻩﻫ اﻣﻀ ل ﻉﻦﻪﺎ ﺟﻦ ّﻴﺎ ّ‬ ‫ﻥﲁ ܩﺪ‪.‬‬ ‫وﻉﲅ ﻩﻫ ﻴﺬا ان ا ﺣܹﻫ ﰲ ا اﻣﻨﻈﺮ ان ﻼﺮ ّد ﻉﲆ اﻻﻧܹﺎن ﲟﺎ ﯾﻊﺘﻜﺪ ﺻﺤّ ﺘﻳ‪ .‬وܸـﻴﺄﰐ‬ ‫ام اﻻﻩﺎم اﰊ ﻴﺎﴌ ػﻪﺪ ܋ﻫ ﻅﻙﺮ‪ 159‬ﰲ اﻣﻙﺼﻢ اﻣܹﺎد ﲟﺜﻢ ﻴﺬا‪ .‬܉ﻢ ﻻ ّ‬ ‫ܻﻝ ﻈﻨﺪ ﻩﻫ‬ ‫ه دﱏ ﳑﺎ ܸﺔ اﻣﻊﲅ‪ 160‬ان ﻩﻫ اﳌﻜﺮ ﻈﻨﺪ ﲪة اﻣﴩﯾﻊﺔ ﻩﻫ ﻴﻢ اﻣﻙﻜﻳ وا ﺻﻮل اﻬﻳ اﳕﺎ ﻳܹ ّﻮ‬ ‫اﻣﺮ ّد ﻉﲆ اﻣﻪﺨﺎﻣﻗ اﳌ ّﺘﻙﻚ ﻉﻦﻴﻳ ي ܉ﺄن ﻼﻜﻮن ﻩﻦﱱﻩﺎ ه و ﯾﻜﻮم ادﻣﻴﻢ اﻣﻊﻜﲇ ﻉﻦﻴﻳ‪ .‬و ﺟﻢ‬ ‫ك ܻﺪ ܸـﺒﺤﺎﻬﻳ اﻣﻴﻳ ﻘﺎﻬﻳ ﻣﻮ اܸ ّ‬ ‫ـﺘﺪل ﻉﻦﻴﻵﻨ ܋ﻜﺘﺎ܉ﻨﺎ ﻩﺎ اﻘﺘﻀﺤﻮا ﻈﻨﺪ‪ 161‬ﻍﲑ اﳌܹﻦﻪﲔ ﻩﺜﻢ‬ ‫ﻴﺬﻲ اﻣﻙﻀﻴﺤﺔ اﻣﻊﺎﻩّﺔ ﻈﻨﺪ ّ‬ ‫ﰻ ي ﻈﻜﻢ‪.‬‬ ‫واﻛﺘﺪى اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ ك اﻣﺼﺤﺎ܉ﺔ ﴈ ﷲ ﻈﻨﻵﻨ ﻻﻈﺘﻜﺎدﱒ ان ك‬ ‫ܸـﻨّﺔ‪ .‬ﻘﺎﺣﺘﺠّ ﻮا ﻉﻦﻴﻵﻨ ܋ﻜﺘﺎ܉ﻵﻨ ﻘﻴﻪﺎ ﯾﺆﯾّﺪ دﯾﻨﻨﺎ و ّ‬ ‫ﯾﺒﲔ ﺿ ﻣﻵﻨ‪ .‬واﻛﺘﺪى ܉ﻵﻨ ]ﰲ[‪ 162‬ك اﻣﺘﺎ܉ﻊﻮن‬ ‫ﻣﻵﻨ ܉ﺈﺣܹﺎن اﱃ ﻈﴫا‪ .‬و ﻩّﺎ ﻩﻫ ﰷن ّ‬ ‫ﯾﺘﳫﻨ ܉ﻵﻮاﻲ ﻘﻦﻴܷ ه دواء اﻻ اﻣﺰﺟﺮ اﻣﻙﻊﻢ ان ﰷن‬ ‫] ّﰒ ﻛﺪ [‪ 163‬و اﻣܹﻜﻮ ﻘﺎﻬﻵﻨ‪ 164‬ﳑﻫ ّ‬ ‫ܩﺬ ﻩﻨﻵﻨ اﻣܹﻦﻗ‪ .‬ﻛﺎل اﻣܼـﻴܬ ػﲕ ادﻼﻫ اﻣﻨﻮوي‬ ‫]‪13‬و[ ﰲ ﺧﺮ ا ﻘﻀﻴة اﻻܻـﺘﻎﺎل اﻣﻊﲅ ﰲ ﻩﻜ ّﺪﻩﺔ >ﴍح ّ‬ ‫اﳌﻵﺬ <‪ ,‬وﻛﺎل اﻣﺒﺨﺎ ي ﰲ‬ ‫ّول ﻞﺘﺎ اﻣﻙﺮاﺋﺾ ﻩﻫ >ﺻﺤﻴﺤﻳ<‪ ,‬ﻛﺎل ﻈﻜﺒﺔ ܋ﻫ ﻉﺎﻩﺮ ﴈ ﷲ ﻈﻨﻳ‪ّ ” :‬ܓﻊﻦﻪﻮا ﻛﺒﻢ اﻣﻈﺎﻬّـﲔ‪“.‬‬ ‫ﻛﺎل اﻣﺒﺨﺎ ي ﯾﻊﲏ اذﻼﻫ ّ‬ ‫ﯾﺘﳫﻪﻮن اﻣﻈﻫّ وﻩﻊﻨﺎﻲ ّܓﻊﻦﻪﻮا اﻣﻊﲅ ﻩﻫ ﻴه اﶈ ّﻜﻜﲔ اﻣﻮ ﻉﲔ ﻛﺒﻢ‬ ‫ﻴﺎ܉ﻵﻨ وغﻲء ﻛﻮم ّ‬ ‫ﯾﺘﳫﻪﻮن ﰲ اﻣﻊﲅ ﲟﻴﻢ ﻬﻙﻮܸﻵﻨ وﻅﻨﻮﻬﻵﻨ اﻣﱵ ﻣﻴܷ ﻣﻵﺎ ﻩܹﺘﻨﺪ‪ 165‬ﴍﻈﻲ‪.‬‬ ‫‪157‬‬ ‫‪158‬‬ ‫‪159‬‬ ‫‪160‬‬ ‫‪161‬‬ ‫‪162‬‬ ‫‪163‬‬ ‫‪164‬‬ ‫‪165‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اد اك‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻳܹﻪﻊﻵﻨ‬ ‫ﻘﻲ ح‪ :‬ﺟﻊﻙﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻟﻦﻊﻦﻨ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺎﻬﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩܹـﻨﺪ‬ ‫‪83‬‬ ‫‪arabic edition‬‬ ‫اﻣﻙﺼﻢ اﻣﺜﺎﻣܙ ﰲ اﻣﺪﻻﺋﻢ اﻣﺪاﻣّﺔ ﻉﻦﻰ نّ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﻣﺬﻟﻝ اﻣﻪﻜﺼﺪ ܸـﻨّﺔ‬ ‫ﻈﻈﻴﻪﺔ وﻂﺮﯾﻜﺔ ﻩܹـﺘﻜﻴﻪﺔ‬ ‫‪166‬‬ ‫ﻻ ّ‬ ‫ܻﻝ ان ﻣﻴܷ ܩﺪ ﻩﻫ ﻴﻢ اﻣﺰﻩﺎن ﻼﺮى ك اﻻ اد اﱃ اﻮﲀ ﻲ واﻻܸـﺘﻵﺎﻬﺔ ]܉ﻳ[‬ ‫واܸـﺘﺼﻎﺎ ﻲ ﻥﻜﻮﻬﻳ ﱂ ﻼﺮ ﱄ ܸﻦﻙﺎ ﰲ اﻣﺘﴫﯾܧ ܉ﻳ ﻩﻫ ﺋﻪﺔ اﻻܸ م وان ﰷن ﻩﺄﺧﻮ ا ﻩﻫ اﻩﻵﻨ‪.‬‬ ‫واﻮﲀ ﻲ ﻩﺎ ﱂ ﯾﻨﻈﺮ ّوه و ﺧﺮﻲ وﯾﻊﺮف ؼﺎﻣﻙﺘﻳ ﻟﻦﻜﺘﺎ واﻣܹـﻨّﺔ وﻛﻮال ا ﺋﻪﺔ ّ‬ ‫ﻏܺ ﻟدﻼﻫ‬ ‫وﻴه وﻅﲅ ﻈﻈﲓ ﻣﻜﺎﺋه ّ‬ ‫ﯾﺘﻊﻦﻚ ﺟه ﲟﻫ ﻅﻦﻪﻳ ﯾﻮم اﻣﺠﻪﻇ ا ﻈﻈﻨ ﻣﻴﻦﻜﻰ ܩﺪﻴﻪﺎ ﺻﺎﺣﺒﻳ ﰲ‬ ‫ا ﺟﻵﻨّﻨ‪ .‬܉ﻢ اﻣﻮاﺟ܈ ﻉﲆ ّ‬ ‫ﰻ ﻩﻫ وﻴﺒﻳ ﷲ ﻉﻦﻪﺎ و اء ان ﯾﻨﻊﻨ اﻣﺘﺄﻩّﻢ ﻘﻴﻳ وﰲ دﻣّﺘﻳ ﻘﺎن‬ ‫ﻲ ﻛﻮﳝﺎ وﺟ܈ ﻉﻦﻴﻳ اܓّﺒﺎﻉﻳ‪ ,‬وﻉ ّﺪﻲ ﻘܯﺮا ﻣﺼﺎﺣﺒﻳ ﻈﻪ ﲟﺎ ܻﺪ اﻣﻴﻳ ﻩﺎ ﻛﺎل اﻻﻩﺎم اﻣﻨﻮوي ﰲ‬ ‫ܕﺮﺟﻪﺔ اﻻﻩﺎم اﻣܼﺎﻘﻊﻲ ﻩﻫ >ܓﻵﺬﯾ܈ اﻻﲰﺎء واﻟﻦﻎﺎ <‪” :‬ﻛﺎل ﻩﺤﻪﺪ ﯾﻊﲏ ا܋ﻫ ]ﻈﺒﺪ[‪ 167‬ا ﲂ‬ ‫ﻣﻴܷ ﻘ ن ﻈﻨﺪا ܉ﻙﻜﻴﻳ ﻻﻬﻳ ﳚﻪﻇ ﻛﻮال اﻣﻨﺎ وﳜﺘﺎ ܉ﻊﻀﻵﺎ‪ .‬ﻛﻴﻢ ﻘﻪﻫ اﻣﻙﻜﻴﻳ؟ ﻛﺎل اذي‬ ‫ﻳܹـﺘﻨﺒﻂ ﺻ ﻩﻫ ﻞﺘﺎ او ܸـﻨّﺔ ﱂ ﻳܹـﺒﻚ اﻣﻴﻳ ّﰒ ﻳܼﻊّ܈ ﻩﻫ ك ا ﺻﻢ ﻩﺎﺋﺔ ܻﻊﺒﺔ‪ .‬ﻛﻴﻢ‬ ‫ﻘﻪﻫ ﯾﻜﻮى ﻉﲆ ﻴﺬا؟ ﻛﺎل ﻩﺤﻪﺪ ܋ﻫ اد ﻳܷ‪ “.‬ا ا ܓﻜ ّﺮ ﻴﺬا ﻘﺎدﻣﻴﻢ ﻉﲆ ﻩﺎ ا ّدﻈﻴﺘﻳ اﻥﻜﺘﺎ‬ ‫واﻣܹـﻨّﺔ وﻛﻮال ا ﺋﻪﺔ‪ ,‬ﻛﺎل ﷲ ܓﻊﺎﱃ }ﻛﻢ ﻘﺄܓﻮا اﻣﺘﻮ ا ﻘﺎܓﻦﻮﻴﺎ ان ﻠﻨﱲ ﺻﺎدﻛﲔ{‪.‬‬ ‫و وى اﻣܼـﻴﺨﺎن اﻣﺒﺨﺎ ي ﰲ ﻩﻮاﺿﻇ وﻩܹﲅ وا܉ﻮ داود وﻴﺬا ﻣﻙﻈﻳ وادا ف واﻣﱰﻩﺬي‬ ‫]‪ [ 13‬ﰲ ا ﺪود واﻣﻨܹﺎﰄ ﰲ اﻣﺮﰖ‪ ,‬ﻈﻫ ا܋ﻫ ﻈﻪﺮ ﴈ ﷲ ﻈﻨﻵﻪﺎ اﻬﻳ ﻛﺎل ان اﻣﻴﻵﻮد‬ ‫ﺟﺎ وا اﱃ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﺬﻛﺮوا ان ﺟ ﻩﻨﻵﻨ واﻩﺮ ﻬﻴﺎ‪ .‬ﻘﻜﺎل ﻣﻵﻨ ܸﻮل ﷲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﺎ ﲡﺪون ﰲ اﻣﺘﻮ ا ﰲ ܻﺄن اﻣﺰا؟ ﻘﻜﺎﻣﻮا ﻬﻙﻀﺤﻵﻨ وﳚدون‪ .‬وﰲ‬ ‫واﯾﺔ ﻘﻜﺎل ﻻ ﲡﺪون ﰲ اﻣﺘﻮ ﯾﺔ اﻣﺮﰖ؟ ﻘﻜﺎﻣﻮا ﻻ ﳒﺪ ﻘﻴﻳ ܻﻴﺌﺎ‪ .‬ﻘﻜﺎل ﻈﺒﺪ ﷲ ܋ﻫ ܸ م‬ ‫ﴈ ﷲ ﻈﻨﻳ ﻞﺬ܉ﱲ ﻘﺈﯾﺘﻮا‪ 168‬اﻣﺘﻮ ﯾﺔ ﻘﺎܓﻦﻮﻴﺎ ان ﻠﻨﱲ ﺻﺎدﻛﲔ‪ .‬ﻘﺄܓﻮا اﻣﺘﻮ ا ﻘﻨﴩوﻴﺎ‬ ‫ﻘﺠﻊﻢ ܩﺪﱒ‪ ,‬وﰲ واﯾﺔ ﻩﺪ اܸﻵﺎ‪ 169‬اذي ﯾﺪ ܸﻵﺎ ﻩﻨﻵﻨ‪ ,‬ﯾﺪﻲ ﻉﲆ ﯾﺔ اﻣﺮﰖ ﻘﺠﻊﻢ ﯾﻜﺮ‬ ‫ﻩﺎ ﻛﺒﻦﻵﺎ وﻩﺎ ܉ﻊﺪﻴﺎ‪ .‬ﻘﻜﺎل ه ﻈﺒﺪ ﷲ ܋ﻫ ܸ م ا ﻘﻇ ﯾﺪك ﻘﺮﻘﻊﻵﺎ ﻘﻜﺎل ﻩﺎ ﻴﺬﻲ ﻘﺎ ا ﻘﻴﻵﺎ ﯾﺔ‬ ‫اﻣﺮﰖ‪ .‬ﻘﻜﺎﻣﻮا ﺻﺪق ا ﻩﺤﻪﺪ ﻘﻴﻵﺎ ﯾﺔ اﻣﺮﰖ‪ .‬ﻘﺄﻩﺮ ܉ﻵﻪﺎ‪ܸ 170‬ﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ﻘﺮﲨﺎ‪ .‬ﻛﺎل ﻈﺒﺪ ﷲ ܋ﻫ ﻈﻪﺮ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻘﺮﯾܒ اﻣﺮﺟﻢ ﳚﻨـﺄ ﻉﲆ اﳌﺮ ﯾﻜﻴﻵﺎ ا ﺠﺎ ‪.‬‬ ‫وﰲ ﻣﻙﻄ اﻣﺒﺨﺎ ي‪ 171‬ﰲ اﻣﺘﻙܹﲑ ان اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺎل ﻻ ﲡﺪون ﰲ اﻣﺘﻮ ا‬ ‫‪172‬‬ ‫اﻣﺮﰖ؟ ﻘﻜﺎﻣﻮا ﻻ ﳒﺪ ﻘﻴﻵﺎ ܻﻴﺌﺎ‪ .‬ﻘﻜﺎل ﻣﻵﻨ ﻈﺒﺪ ﷲ ܋ﻫ ܸ م ﴈ ﷲ ﻈﻨﻳ ﻞﺬ܉ﱲ ﻘﺈﯾﺘﻮا‬ ‫‪166‬‬ ‫‪167‬‬ ‫‪168‬‬ ‫‪169‬‬ ‫‪170‬‬ ‫‪171‬‬ ‫‪172‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺎܓﻮا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺪا ܸﻵﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻵﺎ‬ ‫ﻘﻲ د‪ :‬ﻟﻦﺒﺨﺎ ي‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺎܓﻮا‬ ‫‪arabic edition‬‬ ‫‪84‬‬ ‫اﻣﺘﻮ ا ﻘﺎܓﻦﻮﻴﺎ ان ﻠﻨﱲ ﺻﺎدﻛﲔ‪ .‬وﰲ ﻣﻙﻄ ه ﰲ اﻣﺘﻮﺣﻴﺪ ان اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻴﻮ‬ ‫اذي ﻛﺎل ﻘﺈﯾﺘﻮا‪ 173‬اﻣﺘﻮ ا ﻘﺎܓﻦﻮﻴﺎ ان ﻠﻨﱲ ﺻﺎدﻛﲔ‪.‬‬ ‫و ﰊ داود ﻈﻫ ا܋ﻫ ﻈﻪﺮ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻛﺎل ﰏ ﻬﻙﺮ ﻩﻫ اﻣﻴﻵﻮد ﻘﺪﻈﻮا ܸﻮل ﷲ ﺻﲆ‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ اﱃ ُاﻣﻜ ّﻗ ﻘﺄاﻴﻨ ﰲ ܉ﻴܒ اﳌﺪ ا ‪ 174‬ﻘﻜﺎﻣﻮا ا اا اﻣﻜﺎﰟ ان ﺟ ﻩ ّﻨﺎ ا‬ ‫اﻩﺮ ﻘﺎﺣﲂ‪ .‬ﻘﻮﺿﻊﻮا ﻣﺮܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وܸﺎد ﻘﺠﻦܷ ﻉﻦﻴﻵﺎ‪ّ .‬ﰒ ﻛﺎل اﯾﺘﻮﱐ‬ ‫اﻣﺘﻮ ا ﻘﺄﰐ ܉ﻵﺎ ﻘﲋع اﻣﻮܸﺎد ﻩﻫ ﲢﺘﻳ ووﺿﻇ اﻣﺘﻮ ا ﻉﻦﻴﻵﺎ‪ّ .‬ﰒ ﻛﺎل ﻩﻨܒ ܉ﻝ وﲟﻫ ﻮﺰك‪.‬‬ ‫ّﰒ ﻛﺎل ]‪14‬و[ اﯾﺘﻮﱐ ܉ﺄﻉﻦﻪﲂ ﻘﺄﰐ ܉ﻙﱴ ܻﺎ ّ ‪ .‬ﻘﺬﻛﺮ ﻛﺼّ ﺔ اﻣﺮﰖ ﳓﻮ اذي ﻛﺒه‪ .‬وܸﻜܒ‬ ‫ﻉﻦﻴﻳ ا܉ﻮ داود وا ﺎﻘﻄ اﳌﻨﺬ ي ﰲ >ؼﺘﴫ اﻣܹﲍ< وܸـﻨﺪﻲ‪ 175‬ﺣܹﻫ‪ .‬وܸـﻴﺄﰐ ﰲ اﻣﻙﺼﻢ‬ ‫اﻣܹﺎ܉ﻇ ܓـﺘـ ّﻪﺔ ﻣﻵﺬا اﻘﻊﺔ‪.‬‬ ‫‪176‬‬ ‫وﳌܹﲅ واﰊ داود وﻴﺬا ﻣﻙﻈﻳ‪ ,‬واﻣﻨܹﺎﰄ وا܋ﻫ ﻩﺎﺟﺔ ﻈﻫ اﻣﱪاء ܋ﻫ ﻉﺎ ﴈ ﷲ‬ ‫ﻈﻨﻵﻪﺎ‪ ,‬ﻛﺎل ﻩ ّﺮ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܉ﻴﻵﻮدي ػـ ّﻪﻨ‪ ,‬ﻘﺪﻉﺎﻴﻨ ﻘﻜﺎل ﻴﻜﺬا ﲡﺪون‬ ‫ܩ ّﺪ اﻣﺰاﱐ؟ ﻘﻜﺎﻣﻮا ﻬﻊﻨ ﻘﺪﻉﺎ ﺟ ﻩﻫ ﻉﻦﻪﺎﺋﻵﻨ‪ ,‬ﻘﻜﺎل ﻧܼﺪܓﻝ ا اذي ﻮﺰل اﻣﺘﻮ ا ﻉﲆ‬ ‫ﻩﻮﳻ ﻴﻜﺬا ﲡﺪون ܩ ّﺪ اﻣﺰاﱐ‪ 177‬ﰲ ﻞﺘﺎ܋ﲂ؟ ﻘﻜﺎل اﻟﻦﻵﻨ ﻻ وﻣﻮﻻ ﻬّﻝ ﻧܼﺪܓﲏ ܉ﻵﺬا ﱂ ܮﱪك‪.‬‬ ‫ﳒﺪ ܩ ّﺪ اﻣﺰﱏ ﰲ ﻞﺘﺎ܉ﻨﺎ اﻣﺮﰖ‪ .‬وﻥﻜﻫ‪ 178‬ﻞـﱶ ﰲ ﴍاﻘﻨﺎ ﻘﻜ ّﻨﺎ ا ا ܮﺬا اﻣﴩﯾﻗ ܕﺮﻠﻨﺎﻲ وا ا‬ ‫ܮﺬا اﻣﻀﻊﻴﻗ ﻛﻪﻨﺎ ﻉﻦﻴﻳ ا ّﺪ‪ .‬ﻘﻜﻦﻨﺎ ܓﻊﺎﻣﻮا ﻬﺠﺘﻪﻇ ﻉﲆ ﳾء ﻬﻜﻴﻪﻳ ﻉﲆ اﻣﴩﯾﻗ واﻣﻮﺿﻴﻇ‬ ‫ﻘﺎﺟﺘﻪﻊﻨﺎ ﻉﲆ اﻣﺘﺤﻪﲓ وا د وܕﺮﻠﻨﺎ اﻣﺮﰖ‪ .‬ﻘﻜﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻟﻦﻵﻨ ّﱐ‬ ‫ّول ﻩﻫ ﺣﻴﺎ ﻩﺮك ا ا ﻩﺎܓﻮﻲ ﻘﺄﻩﺮ ܉ﻳ ﻘﺮﰖ‪ .‬ﻘﺄﻮﺰل ﷲ ﻈﺰ وﺟﻢ }ا ﯾّﻵﺎ اﻣﺮܸﻮل ﻻ ﳛﺰﻬﻝ‬ ‫اذﻼﻫ ﻳܹﺎ ﻈﻮن ﰲ اﻥﻜﻙﺮ{ اﱃ ﻛﻮه }ﯾﻜﻮﻣﻮن ان وܓﻴﱲ ﻴﺬا ﻘﺨﺬوﻲ وان ﱂ ܓﺆܓﻮﻲ ﻘﺎܩﺬ وا{‬ ‫اﱃ ﻛﻮه }وﻩﻫ ﱂ ﳛﲂ ﲟﺎ ﻮﺰل ﷲ ﻘﺄوﻣ܃ﻝ ﻴﻨ اﻥﲀﻘﺮون{ ﰲ اﻣﻴﻵﻮد اﱃ ﻛﻮه }وﻩﻫ ﱂ ﳛﲂ‬ ‫ﲟﺎ ﻮﺰل ﷲ ﻘﺄوﻣ܃ﻝ ﻴﻨ اﻣﻈﺎﳌﻮن{ ﰲ اﻣﻴﻵﻮد اﱃ ﻛﻮه }وﻩﻫ ﱂ ﳛﲂ ﲟﺎ ﻮﺰل ﷲ ﻘﺄوﻣ܃ﻝ ﻴﻨ‬ ‫اﻣﻙﺎܸﻜﻮن{ ﻛﺎل ﱔ ﰲ اﻥﻜ ّﻙﺎ ّﳇﻵﺎ ﯾﻊﲏ ﻴﺬﻲ اﻵﯾﺔ‪.‬‬ ‫و وى ادا ﻛﻄﲏ ﰲ ﺧﺮ اﻣﻨﺬو ﻩﻫ >اﻣܹﲍ< ﻈﻫ ﺟﺎ܋ﺮ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل‪ :‬ﰐ اﻣﻨﱯ‬ ‫‪179‬‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܉ﻴﻵﻮدي وﯾﻵﻮدﯾﺔ ﻛﺪ ﻬﻴﺎ ﻘﻜﺎل ﻟﻦﻴﻵﻮدي ﻩﺎ ﳝﻨﻊﲂ ان ܓﻜﻴﻪﻮا ﻉﻦﻴﻵﻪﺎ‬ ‫ا ّﺪ؟ ﻘﻜﺎﻣﻮا ﻠﻨّﺎ ﻬﻙﻊﻢ ا ‪ 180‬ﰷن اﳌك ﻣﻨﺎ ﻘﻦﻪﺎ ان ﻴ܈ ﻩﻦﻜﻨﺎ ﻘ ﳒﱰ ﻉﲆ اﻣﻙﻊﻢ‪ .‬ﻘﻜﺎل‬ ‫ﻣﻵﻨ ﯾﺘﻮﱐ ܉ﺄﻉﲅ ﺟﻦﲔ ﻘﻴﲂ ﻘﺄܓﻮﻲ ا܉ﲏ ﺻﻮ ا ﻘﻜﺎل ﻣﻵﻪﺎ ﻬﺘﻪﺎ ﻉﲅ ﻩﻫ و ﻞﻪﺎ؟ ﻛﺎﻻ ﯾﻜﻮﻣﻮن‪.‬‬ ‫‪173‬‬ ‫‪174‬‬ ‫‪175‬‬ ‫‪176‬‬ ‫‪177‬‬ ‫‪178‬‬ ‫‪179‬‬ ‫‪180‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺎܓﻮا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻪﻜﺪا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وܻﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺒﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺰا‬ ‫ﻘﻲ د‪ :‬وﻥﻜﻨﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻉﻦﻴﻵﻨ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ا ا‬ ‫‪85‬‬ ‫‪arabic edition‬‬ ‫]‪ [ 14‬ﻛﺎل ﻘﺄﻧܼﺪﻞﻪﺎ ا اذي ﻮﺰل اﻣﺘﻮ ا ﻉﲆ ﻩﻮﳻ ﻛﻴﻗ ﲡﺪون ܩ ّﺪﳘﺎ ﰲ اﻣﺘﻮ ا ؟‬ ‫ﻘﻜﺎل اﻣﺮﺟﻢ ﻩﻇ اﳌﺮ ﯾﺒﺔ وﻘﻴﻳ ﻈﻜﻮ܉ﺔ واﻣﺮﺟﻢ ﻉﲆ ܉ﻄﻫ اﳌﺮ ﯾﺒﺔ وﻘﻴﻳ ﻈﻜﻮ܉ﺔ‪ .‬ﻘﺎ ا ܻﻵﺪ‬ ‫܉ﻊﺔ اﻬﻵﻨ وﻲ ﯾﺪܮﻢ اﳌﻴﻢ ﰲ اﳌﻜﺤة ﰖ‪ .‬ﻛﺎل ﯾﺘﻮﱐ اﻣܼﻵﻮد ﻘܼﻵﺪ ܉ﻊﺔ ﻘﺮﲨﻵﻪﺎ اﻣﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪.‬‬ ‫وﻛﺎل ܸﺎﻩﺔ ܋ﻫ ﻩﺮܻﺪ ﰲ > ﺧﺒﺎ اﻣﺒﺪ ﯾﲔ< ﰲ ܕﺮﲨﺔ ܸﻊﺪ ܋ﻫ ﻩﻊﺎ ﴈ ﷲ ﻈﻨﻳ وى‬ ‫ا܋ﻫ اܸﺤﻚ ﻛﺎل ܸﺄل ܸﻊﺪ ܋ﻫ ﻩﻊﺎ وﻩﻊﺎ ܋ﻫ ﺟﺒﻢ وܮﺎ ﺟﺔ ܋ﻫ ﯾﺪ ﻬﻙﺮا ﻩﻫ ﺣﺒﺎ ﯾﻵﻮد‬ ‫ﻈﻫ ܉ﻊﺾ ﻩﺎ ﰲ اﻣﺘﻮ ا ﻘﻜﺘﻪﻮﱒ ّاﻲ و܉ﻮا ان ﳜﱪوﱒ ﻘﺄﻮﺰل ﷲ ܓﻊﺎﱃ }ان اذﻼﻫ ﻼﻜﺘﻪﻮن‬ ‫ﻩﺎ ﻮﺰﻣﻨﺎ ﻩﻫ اﻣﺒﻴﻨﺎ واﻣﻵﺪى ﻩﻫ ܉ﻊﺪ ﻩﺎ ܉ﻴﻨﺎﻲ ﻟﻦﻨﺎ ﰲ اﻥﻜﺘﺎ وﻣ܃ﻝ ﯾﻦﻊﻨﻵﻨ ﷲ وﯾﻦﻊﻨﻵﻨ‬ ‫‪181‬‬ ‫اﻟ ﻈﻨﻮن{ اﻬﺘﻵـﻰ‪ .‬ﻘﻪﻫ ﻩﻨﻇ ﻩﻫ اﻅﻵﺎ ﻩﺎ ﯾﺼﺎدق اﻣﻜﺮ ن ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﻘﻜﺪ ﻩﻨﻇ ]ﻩﻫ[‬ ‫اﻻﻛﺘﺪاء ܉ﻵﺆﻻء اﻻﰷ܋ﺮ ﻩﻫ اﻣﺼﺤﺎ܉ﺔ ﴈ ﷲ ﻈﻨﻵﻨ ودܮﻢ ﰲ ّ‬ ‫ܩﲒ اﻥﲀﲤﲔ‪ 182‬وﻈ ّﺮض ﻬﻙܹﻳ‬ ‫ﻣﻵﺬﻲ اﻟﻦﻊﻨﺔ اﻣﻊﺎﻩﺔ‪.‬‬ ‫و وى اﻣﻮاܩﺪي ﰲ > ܸـﺒﺎ اﻣﲋول< ﻈﻫ ﻈﻪﺮ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل‪ :‬ﻠﻨܒ ﰐ اﻣﻴﻵﻮد ﻈﻨﺪ‬ ‫د اܸـﺘﻵﻨ اﻣﺘﻮ ﯾﺔ ﻘﺄﻈﺠ܈ ﻩﻫ ﻩﻮاﻘﻜﺔ اﻣﻜﺮ ن اﻣﺘﻮ ﯾﺔ وﻩﻮاﻘﻜﺔ اﻣﺘﻮ ا اﻣﻜﺮ ن‪ .‬ﻘﻜﺎﻣﻮا ا ﻈﻪﺮ‬ ‫ﺣ܈ اﻣﻴﻨﺎ ﻩﻨﻝ‪ .‬ﻛﻦܒ وﱂ؟ ﻛﺎﻣﻮا ﻬّﻝ ܓﺄܓﻴﻨﺎ وܓﻎܼﺎا‪ .‬ﻛﻦܒ ﻬّﻪﺎ يء ﻈﺠ܈ ﻩﻫ‬ ‫ﻩﺎ ܩﺪ ّ‬ ‫ܓﺼﺪﯾﻚ ﻞﺘﺎ ﷲ ܉ﻊﻀﻳ ܉ﻊﻀﺎ وﻩﻮاﻘﻜﺔ اﻣﺘﻮ ا اﻣﻜﺮ ن وﻩﻮاﻘﻜﺔ اﻣﻜﺮ ن اﻣﺘﻮ ﯾﺔ‪ .‬ﻘﺒﻴﻨﺎ ا ﻈﻨﺪﱒ‬ ‫ا ﯾﻮم ا ﻩ ّﺮ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܮﻦﻗ ﻅﻵﺮي‪ .‬ﻘﻜﺎﻣﻮا ان ﻴﺬا ﺻﺎﺣﺒﻝ ﻘﻜﻨ‬ ‫اﻣﻴﻳ ّ‬ ‫ﻘﺎﻣﺘﻙܒ ﻘﺎ ا ܸﻮل ﷲ ﻛﺪ دܮﻢ ﺧﻮܮﺔ ﻩﻫ اﳌﺪﯾﻨﺔ‪ .‬ﻘﺄﻛﺒﻦܒ ﻉﻦﻴﻵﻨ ﻘﻜﻦܒ ﻧܼﺪﰼ ﷲ‬ ‫وﻩﺎ ﻮﺰل ﷲ ﻉﻦﻴﲂ ﻩﻫ ﻞﺘﺎ ܓﻊﻦﻪﻮن اﻬﻳ ܸﻮل ﷲ؟ ﻛﺎل ܸـ ّﻴﺪﱒ ﻛﺪ ﻧܼﺪﰼ ا ﻘﺄܮﱪوﻲ‬ ‫]‪15‬و[ ﻘﻜﺎﻣﻮا ﻬܒ ܸـ ّﻴﺪا ﻘﺎܮﱪﻲ‪ .‬ﻘﻜﺎل ܸـ ّﻴﺪﱒ ﻬﻊﲅ اﻬﻳ ܸﻮل ﷲ ﻛﻦܒ ﻘﺄﻬـّﻰ ﻴﻦﻜﲂ ان‬ ‫ﻠﻨﱲ ܓﻊﻦﻪﻮن اﻬﻳ ܸﻮل ﷲ ّﰒ ﱂ ܓﺘﺒﻊﻮﻲ‪ .‬ﻘﻜﺎﻣﻮا ان ﻣﻨﺎ ﻉﺪ ّوا ﻩﻫ اﳌ ﺋﻜﺔ وܸﻦﻪﺎ ﻩﻫ اﳌ ﺋﻜﺔ‪.‬‬ ‫ﻘﻜﻦܒ ﻩﻫ ﻉﺪ ّوﰼ وﻩﻫ ܸﻦﻪﲂ؟ ﻛﺎﻣﻮا ﻉﺪ ّوا ﺟﱪﯾﻢ‪ .‬ﻛﻦܒ وﻩﻫ ܸﻦﻪﲂ؟ ﻛﺎﻣﻮا ﻩﻴﲀﺋﻴﻢ‪ .‬ﻛﻦܒ‬ ‫ﳛﻢ ﱪﯾﻢ ان ﯾﻊﺎدي ܸﲅ ﻩﻴﲀﺋﻴﻢ وﻩﺎ ّ‬ ‫ﻘﺎﱐ ܻﻵﺪ ﻩﺎ ّ‬ ‫ﳛﻢ ﳌﻴﲀﺋﻴﻢ ان ﻳܹﺎﱂ ﻉﺪ ّو ﺟﱪﯾﻢ‪.‬‬ ‫واﻬﻵﻪﺎ ﲨﻴﻊﺎ وﻩﻫ ﻩﻊﻵﻪﺎ ﻉﺪاء ﳌﻫ ﻉﺎدوا وܸﲅ ﳌﻫ ܸﺎﳌﻮا‪ .‬ﰒ ﻛﻪﻨﺎ ﻘﺎܸـﺘﻜﺒﻦﲏ ﯾﻊﲏ ܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻘﻜﺎل ا ܋ﻫ ا ﻄﺎ اﻻ ﻛﺮﺋﻝ ا ﻘﻜﺮ }ﻩﻫ ﰷن ﻉﺪوا ﱪﯾﻢ‬ ‫ﻘﺎﻬﻳ ﻮﺰّه ﻉﲆ ﻛﻦﺒﻝ{ ﺣﱴ ܉ﻦﻋ }وﻩﺎ ﻼﻜﻙﺮ ܉ﻵﺎ اﻻ اﻣﻙﺎܸﻜﻮن{‪ .‬ﻛﻦܒ واذي ܉ﻊﺜﻝ ا ّﻚ ﻩﺎ‬ ‫ﺟﺌܒ ّﻣـﺎ ܮﱪك ܉ﻜﻮل اﻣﻴﻵﻮد ﻘﺎ ا اﻟﻦﻄﻴﻗ ا ﺒﲑ ﻛﺪ ܸـﺒﻜﲏ ا ﱪ‪ .‬ﻘﻜﺎل ﻈﻪﺮ ﴈ ﷲ‬ ‫ﻈﻨﻳ ﻘﻦﻜﺪ ﯾﺘﲏ ﰲ دﻼﻫ ﷲ ܻ ّﺪ ﻩﻫ ﺣﺠﺮ‪ .‬و وى ﻴﺬا ا ﺪﯾܙ اﯾﻀﺎ اܸﺤﻚ ܋ﻫ اﻴﻮﯾﻳ‬ ‫ﰲ >ﻩܹـﻨﺪﻲ< ﻈﻫ اﻣܼﻊﱯ ﻈﻫ ﻈﻪﺮ ﴈ ﷲ ﻈﻨﻳ‪ .‬ﻛﺎل ܻـﻴܯﻨﺎ اﻣܼﻵﺎ اﻣﺒﻮﺻﲑي وﻴﻮ‬ ‫ﻩﺮܸﻢ ﺻﺤﻴܧ اﻻܸـﻨﺎد‪.‬‬ ‫‪181‬‬ ‫‪182‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻈﺎﻣﻪﻴﻫ‬ ‫‪arabic edition‬‬ ‫‪86‬‬ ‫وﻞﺬا ﻩﻫ ا ّدة اﻣﻈﺎﻴﺮ ﯾﻀﺎ ܩﺪﯾܙ ﻈﺒﺪ ﷲ ﻩﻫ ﲻﺮو‪ 183‬ﴈ ﷲ ﻈﻨﻳ‪ 184‬ﰲ >اﻣﺼﺤﻴܧ<‪:‬‬ ‫”ܩﺪܚّﻮا ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ وﻻ ﺣﺮج‪ “.‬وܩﺪﯾﺜﻳ نّ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ّﺑﴩﻲ ﻬّﻳ ﯾﻜﺮ‬ ‫اﻣﺘﻮ ا واﻣﻜﺮ ن ﻞﻪﺎ ܸـﻴﺄﰐ ﰲ اﻣﻙﺼﻢ اﻣܹﺎد ان ܻﺎء ﷲ ܓﻊﺎﱃ‪ ,‬ﻘﲀن ﳛﻙﻈﻵﻪﺎ‪ .‬وﻈﺒﺎ ا܋ﻫ‬ ‫ﻈﺒﺪ اﻣﱪ‪ 185‬ܩﺎﻘﻄ اﳌﻎﺮ ﰲ >اﻻܸﺘﻴﻊﺎ < ܓﻊﻄﻲ اﻬﻳ ﰷن ﳛﻙﻄ ﲨﻴﻇ اﻥﻜﺘ܈ اﻣܹﻪﺎوﯾﺔ‪.‬‬ ‫و وى ا܉ﻮ ܋ﻜﺮ ܋ﻫ اﰊ ܻﻴﺒﺔ ﻈﻫ اﻣﻙﻦﺘﺎن ܋ﻫ ﻉﺎﰡ ا ﺮﰊ‪ 186‬ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﻞـﻨّﺎ ﻛﻊﻮدا‬ ‫ﻈﻨﺪ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘܼܯܽ ܉ﴫﻲ اﱃ ﺟﻢ ﰲ اﳌܹﺠﺪ ﻘﻜﺎل ه ܸﻮل ﷲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﺗܼﻵﺪ ّﱐ ܸﻮل ﷲ ﻛﺎل ﻻ‪ .‬ﻛﺎل ܓﻜﺮ اﻣﺘﻮ ﯾﺔ ﻛﺎل ﻬﻊﻨ‪ .‬ﻛﺎل واﻻﳒﻴﻢ‬ ‫ﻛﺎل ﻬﻊﻨ‪ .‬ﻛﺎل واﻣﻜﺮ ن ﻛﺎل واذي ﻬﻙﴘ ܉ﻴﺪﻲ ]‪ [ 15‬ﻣﻮ ܻﺎء ﻣﻜﺮ ‪ .‬ﻛﺎل ّﰒ اܻﺪﻲ ﻴﻢ‬ ‫ﲡﺪﱐ ﻬﺒ ّﻴﺎ ﰲ اﻣﺘﻮ ا واﻻﳒﻴﻢ‪ ,‬ا ﺪﯾܙ‪.‬‬ ‫وﰲ >اﻣܹﲑ < ﰲ ﺣﻮال ﻩﺎ ܉ﻊﺪ اﻣﻵﺠﺮ ‪ ,‬ﻛﺎل ا܋ﻫ اܸﺤﻚ‪ :‬وﻞﺘ܈ ܸﻮل ﷲ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ اﱃ ﯾﻵﻮد‪ 187‬ﺧﻴﱪ ﻘﻴﻪﺎ ܩﺪܚّـﲏ ﻩﻮﱃ ﻵل ﯾﺪ ܋ﻫ ا܉ܒ ﻈﻫ ﻈﻜﺮﻩﺔ و ﻈﻫ ܸﻊﻴﺪ‬ ‫܋ﻫ ﺟﺒﲑ ﻈﻫ ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ ”ﺑܹﻨ ﷲ اﻣﺮﲪﻫ اﻣﺮﺣﲓ ﻩﻫ ﻩﺤﻪﺪ ܸﻮل ﷲ‬ ‫ﺻﺎﺣ܈ ﻩﻮﳻ وﺧﻴﻳ واﳌﺼ ّﺪق ﳌﺎ ﺟﺎء ܉ﻳ ﻩﻮﳻ ﻻ نّ ﷲ ﻛﺪ ﻛﺎل ﻥﲂ ا ﻩﻊﴩ ﻴﻢ‬ ‫اﻣﺘﻮ ﯾﺔ واﻮﲂ ﲡﺪون ك ﰲ ﻞﺘﺎ܋ﲂ }ﻩﺤﻪﺪ ܸﻮل ﷲ واذﻼﻫ ﻩﻊﻳ ܻﺪاء ﻉﲆ اﻥﻜ ّﻙﺎ ﲪﺎء‬ ‫܉ﻴﻨﻵﻨ ܕﺮاﱒ ّﻞﻊﺎ ܸﺠّ ﺪا ﯾﺒﺘﻎﻮن ﻘﻀ ﻩﻫ ﷲ و ﺿﻮاا ܸـﻴﻪﺎﱒ ﰲ وﺟﻵﻮﻴﻵﻨ ﻩﻫ ܜﺮ اﻣܹﺠﻮد‬ ‫ك ﻩﺜﻦﻵﻨ ﰲ اﻣﺘﻮ ا { اﱃ ﺧﺮ اﻣܹﻮ ‪.‬‬ ‫وﰲ > ﺻﻢ ܸﲑ ا܋ﻫ اܸﺤﻚ< ܩﺪܚـّﲏ ﺣܹﲔ ܋ﻫ ﻈﺒﺪ ﷲ ܋ﻫ ﻈﺒﻴﺪ ﷲ ܋ﻫ ﻈﺒﺎ ﻈﻫ‬ ‫ﻈﻜﺮﻩﺔ ﻈﻫ ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻛﺎل‪ :‬ﻞﺘ܈ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﱃ‬ ‫ﯾﻵﻮد ”ﻩﻫ ﻩﺤﻪﺪ ܸﻮل ﷲ ي ﻩﻮﳻ وﺻﺎﺣﺒﻳ ܉ﻊﺜﻳ ﷲ ﲟﺎ ܉ﻊﺜﻳ ܉ﻳ ّﱐ ﻧܼﺪܕﲂ‪ 188‬ا‬ ‫وﻩﺎ ﻮﺰل ﷲ ﻉﲆ ﻩﻮﳻ ﯾﻮم ﻂﻮ ܸﻴﻨﺎ وﻘﻦﻚ ﻥﲂ اﻣﺒﺤﺮ ﻘﺄﳒﺎﰼ وﻴك ﻉﺪ ّوﰼ وﻂﻊﻪﲂ ﻩﻫ‬ ‫اﳌﻫّ واﻣܹﻦﻮى ّ‬ ‫وﻅﻦﻢ ﻉﻦﻴﲂ اﻣﻎﻪﺎم ﻴﻢ ﲡﺪون ﰲ اﻣﺘﻮ ا ‪ 189‬اﻬّـﻲ ܸﻮل ﷲ اﻣﻴﲂ واﱃ اﻣﻨﺎ‬ ‫ﰷ ّﻘﺔ؟ ﻘﺎن ﰷن ك ﻞﺬك ﻘﺎܓﻜﻮا ﷲ وܸﻦﻪﻮا وان ﱂ ﻼﻜﻫ ﻈﻨﺪﰼ ﻘ ܓﺒﺎﻉﺔ ﻉﻦﻴﲂ‪“.‬‬ ‫وﰲ >ܓﻙܹﲑ اﻣﺒﻎﻮي< ﻣﻜﻮه ܓﻊﺎﱃ }وﻩﺎ ﻛﺪ وا ﷲ ّ‬ ‫ﺣﻚ ﻛﺪ ﻲ{ ﻛﺎل ܸﻊﻴﺪ ܋ﻫ ﺟﺒﲑ ﺟﺎء‬ ‫ﺟﻢ ﻩﻫ اﻣﻴﻵﻮد ﯾﻜﺎل ه ﻩﺎك ܋ﻫ اﻣﺼﻴﻗ ﳜﺎﰡ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻜﺎل ه اﻣﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻧܼﺪك ﷲ اذي ﻮﺰل اﻣﺘﻮ ا ﻉﲆ ﻩﻮﳻ ﻩﺎ ﲡﺪ ﰲ اﻣﺘﻮ ا ان ﷲ‬ ‫ﯾﺒﻎﺾ ا ﱪ اﻣܹﻪﲔ‪ .‬وﰷن ܩﱪا ﲰﻴﻨﺎ ﻘﻎﻀ܈ وﻛﺎل وﷲ ﻩﺎ ﻮﺰل ﷲ ﻉﲆ ﺑﴩ ﻩﻫ ﳾء‪.‬‬ ‫‪183‬‬ ‫‪184‬‬ ‫‪185‬‬ ‫‪186‬‬ ‫‪187‬‬ ‫‪188‬‬ ‫‪189‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻪﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﻵﻪﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺒﺮي ﻘﻲ‬ ‫ﻘﻲ ﻞﺘ܈ اﻣﺮﺟﺎل‪ :‬اﻣﺠﺮﻩﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻵﻮدي‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻧܼﺪﻞﻨ‬ ‫ﻘﻲ د‪ :‬ﻞﺘﺎ܋ﻜﻨ‬ ‫‪87‬‬ ‫‪arabic edition‬‬ ‫]وﰲ اﻣﻜﺼّ ﺔ ان ﻩﺎك ܋ﻫ اﻣﺼﻴﻗ ﳌﺎ ﲰﻊܒ اﻣﻴﻵﻮد ﻩﻨﻳ ܓك اﳌﻜﺎة ﻈﺘﺒﻮا ﻉﻦﻴﻳ وﻛﺎﻣﻮا ﻣﻴܷ‬ ‫ان ﷲ اﻮﺰل اﻣﺘﻮ ا ﻉﲆ ﻩﻮﳻ ﻘﲅ ﻛﻦܒ ﻩﺎ ﻮﺰل ﷲ ﻉﲆ ﺑﴩ ﻩﻫ ﳾء‪ 190[.‬ﻛﺎل ﻩﺎك‬ ‫܋ﻫ اﻣﺼﻴﻗ ﻏﻀﺒﲏ ػﻪﺪ ]‪19‬و[ ﻘﻜﻦܒ ك‪ .‬ﻘﻜﺎﻣﻮا ه و ﻬܒ ]ا ا[‪ 191‬ﻏﻀﺒܒ ܓﻜﻮل ﻉﲆ‬ ‫ﷲ ﻍﲑ ا ّﻚ ﻘﲋﻈﻮﻲ ﻩﻫ ا ﱪﯾّﺔ وﺟﻊﻦﻮا ﻩﲀﻬﻳ ﻠﻊ܈ ܋ﻫ ا ﴍف‪.‬‬ ‫وﰲ ܓﻦܯﻴܽ ا܋ﻫ ﻴܼﺎم >ﻟﻦܹﲑ < ﰲ ﻛﺼﺔ ܸ م ﻈﺒﺪ ﷲ ܋ﻫ ܸ م ﴈ ﷲ ﻈﻨﻳ‬ ‫اﻣﻪܯ ّﺮﺟﺔ ﰲ >اﻣﺼﺤﻴܧ< اﻬﻳ ܸﺄل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ان ﳜﻙﻴﻳ ﰲ ܉ﻴܒ وﻳܹﺄل ﯾﻵﻮد‬ ‫ﻈﻨﻳ ﻛﺒﻢ ان ﯾﻊﻦﻪﻮا اܸ ﻩﻳ‪ .‬ﻘﻦﻪﺎ ܸﺄﻣﻵﻨ وﻩﺪﺣﻮﻲ ﺧﺮج ﻉﻦﻴﻵﻨ‪ .‬ﻘﻜﺎل ﻣﻵﻨ ا ﻩﻊﴩ ﯾﻵﻮد اܓﻜﻮا‬ ‫ﷲ وﻛﺒﻦﻮا ﻩﺎ ﺟﺎءﰼ ܉ﻳ ﻘﻮﷲ ﻮّﲂ ﻣﺘﻊﻦﻪﻮن ﻬّﻳ ﻣﺮܸﻮل ﷲ ﲡﺪوﻬﻳ ﻩﻜﺘﻮا ﻈﻨﺪﰼ ﰲ اﻣﺘﻮ ا‬ ‫اﲰﻳ وﺻﻙﺘﻳ‪ .‬وﻛﺪ ﰷن اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻏﻨ ّﻴﺎ ﻈﻫ اﻻܸﺘܼﻵﺎد ܉ﻵﻨ و܋ﻜﺘﺎ܉ﻵﻨ ﲟﺎ ه‬ ‫ﻩﻫ اﳌﻊﺠﺰا اﻣﺒﺎﻴﺮا اﻣﱵ وﺟﺒܒ اﻻﳝﺎن ܉ﻳ ﻉﲆ ّ‬ ‫ﰻ ܩﺪ وﱂ ܓﺪع ܩﺪ ﻉﺬ ا ﻣﻮﻻ ّ‬ ‫ﴍع‬ ‫ﻩﺜﻢ ك واﻣﺘﻨﺒﻴﻳ ﻉﲆ ﻈﻈﲓ ﺟﺪواﻲ ﻻﻬﻳ ﻛﻄﻇ ﰲ ّد ا ﺼﻮم‪.‬‬ ‫وﻛﺪ ܓﻀﻪﻫ ﻴﺬا اﻣﻙﺼﻢ ﻩﻫ ادﻣﻴﻢ ﻉﲆ ﺣܹﻫ ﺻﻨﻴﻊﻲ ﰲ ܓﺄﯾﻴﺪ اﻻܸ م واﻣﺮ ّد ﻉﲆ ا ﺧﺼﺎم‬ ‫ﻩﻫ ﻞﺘﺒﻵﻨ ﻛﻮل ﷲ وا ﺪﯾܙ اﻣﺼﺤﻴܧ ﻈﻫ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻘﻜﻴﻗ ﯾﻊﺪل‬ ‫ﻈﻨﻳ ܩﺪ ﻻ ܸـ ّﻴﻪﺎ ا ا اﻬﺘﻪﻰ اﱃ اﻣܼﺎﻘﻊﻲ؟ وﻩﻫ اﳌﻊﻦﻮم اﻣܼﺎﺋﻇ ان‪ 192‬اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ ﻛﺎل‬ ‫ا ا ﺻܧّ ا ﺪﯾܙ ﻘﻵﻮ ﻩﺬﻴﱯ‪ .‬وܓﻨ ّﻮﻈܒ ﻈﺒﺎ اܓﻳ ﰲ ك‪ .‬ﻴﺬا ا ا ܮﺎﻣﻗ ﻩﺬﻴﺒﻳ ﻘﻜﻴﻗ ا ا‬ ‫واﻘﻚ اﳌﻨﻜﻮل ﻈﻨﻳ وﻈﻫ ﺻﺤﺎ܉ﻳ وﻈﻪﻢ اﻣﻊﻦﻪﺎء ﻩﻫ ﺋﻪﺔ ﻩﺬﻴﺒﻳ وﻍﲑﱒ ﻛﺪﳝﺎ وܩﺪﯾﺜﺎ ﻞﻪﺎ ﻴﻮ‬ ‫ﻩܼﺎﻴﺪ ﻻ ﻳܹـﺘﻄﺎع ﻩﲀ܋ﺮܓﻳ؟ وܸـﻴﺄﰐ ܉ﻴﺎن ك ان ܻﺎء ﷲ ܓﻊﺎﱃ وﷲ اﳌﻮ ّﻘﻚ‪.‬‬ ‫وﻩﱴ ܚﺒܒ ﻈﻫ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﳾء وﺟ܈ ﻉﲆ ّ‬ ‫ﰻ ܩﺪ اﻻ ﻉﺎن ه وا ܮﺬ‬ ‫܉ﻳ ﻉﲆ ﺣܹ܈ ﻩﺎ ّ‬ ‫دل ﻉﻦﻴﻳ‪ ,‬وﻩﻫ ܓﻮ ّﻛﻗ ﰲ ك ﺧﻴﻗ ﻉﻦﻴﻳ اﳌﺮوق ﻩﻫ ادﻼﻫ‪ .‬ﻛﺎل اﻻﻩﺎم‬ ‫ܻﻵﺎ ادﻼﻫ اﻣܹﻵﺮو دي ﰲ ﺧﺮ >اﻣﻊﻮا ف<‪” :‬وﻛﺪ دܮﻦܒ اﻣﻙﺘﻨﺔ ﻉﲆ ﻛﻮم ّ‬ ‫ﻞـﻦـﻪﺎ ﻛﻴﻢ‬ ‫ان اﻣﺮܸﻮل ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻊﻢ ﻞﺬا ﯾﻜﻮﻣﻮن ﰷن ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ّ‬ ‫ﻩﴩﻉﺎ‪ .‬وﻴﺬا ا ا ﻛﺎﻣﻮﻲ ﻉﲆ ]‪ [ 19‬ﻩﻊﲎ اﻬﻳ ﻻ ﯾﻦﺰﻩﻵﻨ اﻣﺘﺂﳼ ܉ﻳ ﺟﻵﻢ ػﺾ‪ .‬ﻘﺎن اﻣﺮﺧﺼﺔ‬ ‫اﻣﻮﻛﻮف ﻉﲆ ܩ ّﺪ ﻛﻮه‪ ,‬واﻣﻊﺰﳝﺔ اﻣﺘﺂﳼ ܉ﻙﻊه‪ .‬وﻛﻮل‪ܸ 193‬ﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ا اﻣﺮﺧܽ وﻘﻊه ا اﻣﻊﺰاﰂ‪ّ .‬ﰒ ان اﳌﻨﺘﻵـﻲ ﳛﺎﰾ ܩﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ ﰲ دﻉﺎء ا ﻦﻚ اﱃ ا ّﻚ‪ّ .‬‬ ‫ﻘﲁ ﻩﺎ ﰷن ﯾﻊﺘﻪﺪﻲ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﯾﻨﺒﻎﻲ‬ ‫ان ﯾﻊﺘﻪﺪ‪ .‬ﻘﲀن ﻛﻴﺎم ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﺻﻴﺎﻩﻳ اﻣﺰاﺋﺪ‪ 194‬ﻻ ﳜﻦﻮ اﻩﺎ ان ﰷن‬ ‫ﻣﻴﻜﺘﺪى ܉ﻳ واﻩﺎ ان ﰷن ﳌﺰﯾﺪ ﰷن ﳚﺪﻲ ܉ﺬك‪ .‬ﻘﺎن ﰷن ﻣﻴﻜﺘﺪى ܉ﻳ ﻘﺎﳌﻨﺘﻵـﻲ ﯾﻀﺎ ﻩﻜﺘﺪي‬ ‫‪190‬‬ ‫‪191‬‬ ‫‪192‬‬ ‫‪193‬‬ ‫‪194‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ان اﻣܼﺎﺋﻇ ان‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻛﻮﻣﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺰاﻴﺪ‬ ‫‪arabic edition‬‬ ‫‪88‬‬ ‫ﯾﻨﺒﻎﻲ ان ﯾﺄﰐ ﲟﺜﻢ ك‪ .‬واﻣﺼﺤﻴܧ ا ّﻚ ان ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﱂ ﯾﻙﻊﻢ ك‬ ‫جﺮد اﻻﻛﺘﺪاء ܉ﻢ ﰷن ﳚﺪ ܉ﺬك اد ‪ .‬وﻴﻮ ﻩﺎ ﻛﺮاﻲ ﻩﻫ ܓﻵﺬﯾ܈ ا ﺒة‪ 195‬ﻛﺎل ﷲ ܓﻊﺎﱃ‬ ‫ﺧﻄﺎا ه }واﻈﺒﺪ ܉ّﻝ ﺣﱴ ﯾﺄܓﻴﻝ اﻣﻴﻜﲔ{‪“.‬‬ ‫اﻣﻙﺼﻢ اﻣﺮا܉ﻇ ﰲ اﻣܼﻮاﻴﺪ ﻣﺤܹﻫ اﻻܸـﺘﺪﻻل ܉ﻵﺎ‬ ‫ّ‬ ‫اداة ﻉﲆ ان ك ﻳﴪّ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫واﳌﺆﯾّﺪا‬ ‫وﻩﻫ ܩﺎل دون ﻩﺎ ﻳﴪّ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰷن ﻩﻨﺎ܉ﺬا ه ﻩﺎ ﻛﺎ ﻩﻫ دﯾﻨﻳ ﻉﺪ ّوا‬ ‫ﻴﻢ ﴍﻉﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫و وى ﲪﺪ ﰲ >اﳌܹـﻨﺪ< وﻩܹﲅ ﰲ >اﻣﺼﺤﻴܧ< وا܉ﻮ داود ﰲ >اﻣܹﲍ< واﻣﱰﻩﺬي ﰲ‬ ‫>ا ﺎﻩﻇ< وا܋ﻫ ﻩﺎﺟﺔ ﰲ >اﻣܹﲍ< واﻣﻄﱪاﱐ ﰲ >اﳌﻊﺠﻨ< وا܉ﻮ ﻈﻪﺮو اداﱐ ﰲ >ﻞﺘﺎ اﻣﻙﱳ<‬ ‫ﻈﻫ ﻘﺎﻂﻪﺔ ܉ﻨܒ ﻛﻴܷ وﰷﻬܒ ﻩﻫ اﳌﻵﺎﺟﺮا ا ول ﴈ ﷲ ﻈﻨﻵﺎ‪ ,‬وا܉ﻮ داود وا܉ﻮ ﯾﻊﲆ ﻈﻫ‬ ‫ﺟﺎ܋ﺮ ﴈ ﷲ ﻈﻨﻳ‪ ,‬دܮﻢ ܩﺪﯾܙ ܩﺪﳘﺎ ﰲ اﻵﺧﺮ‪ .‬ﻛﺎﻣܒ ﻘﺎﻂﻪﺔ ﴈ ﷲ ﻈﻨﻵﺎ‪ :‬ﲰﻊܒ‬ ‫ﻬﺪاء ﻩﻨﺎدي ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﯾﻨﺎدي اﻣﺼﻦﻮ ﺟﺎﻩﻊﺔ ﻘܯﺮﺟܒ اﱃ اﳌܹﺠﺪ ﰲ‬ ‫ﻘﺼﲆ ܉ﻨﺎ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻣﻈﻵﺮ ّ‬ ‫ﻧܹﻮ ﻩﻫ ا ﻬﺼﺎ ‪ّ .‬‬ ‫ﻘﺼﻦﻴܒ ﻩﻇ ܸﻮل ﷲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻜﻨܒ ﰲ اﻣﻨܹﺎء اﻟ ﰐ ܓﲇ‪ ,‬وﰲ واﯾﺔ ﯾﻦﲔ‪ ,‬ﻅﻵﻮ اﻣﻜﻮم‪ ,‬وﰲ واﯾﺔ‬ ‫]‪20‬و[ ﻘﻜﻨܒ ﰲ ّ‬ ‫اﻣﺼﻗ اﳌﻜ ّﺪم ﻩﻫ اﻣﻨܹﺎء وﻴﻮ ﯾﲇ ّ‬ ‫اﳌﺆﺧﺮ ﻩﻫ اﻣﺮﺟﺎل‪ .‬ﻘﻦ ّﻪـﺎ ﻛﴣ ܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﺻﻦﻮܓﻳ ﺻﻊﺪ اﳌﻨﱪ وﰷن ﻻ ﯾﺼﻊﺪ ﻉﻦﻴﻳ اﻻ ﯾﻮم اﻣﺠﻪﻊﺔ‪ .‬ﻘﺎܻـﺘ ّﺪ ك‬ ‫‪196‬‬ ‫ﻉﲆ اﻣﻨﺎ ﻘﻪﻫ ܉ﲔ ﻛﺎﰂ وﺟﺎﻣܷ‪ .‬ﻘﺄܻﺎ اﻣﻴﻵﻨ ܉ﻴﺪﻲ ان اﻛﻊﺪوا ﻘﺎﱐ وﷲ ﻩﺎ ﻛﻪܒ ﻩﻜﺎف‬ ‫ﻩﺮ ﯾﻨﻜﺼﲂ ﻣﺮﻏﺒﺔ وﻻ ﻣﺮﻴﺒﺔ‪ .‬وﰲ واﯾﺔ ﺟﻦܷ ﻉﲆ اﳌﻨﱪ وﻴﻮ ﯾﻀﺤﻝ ﻘﻜﺎل ﻣﻴﻦﺰم‪ 197‬ﰻّ‬ ‫ﻩﺼﻦـﺎﻲ‪ّ .‬ﰒ ﻛﺎل ܓﺪ ون ﱂ‪ 198‬ﲨﻊﺘﲂ؟ ﻛﺎﻣﻮا ﷲ و ܸﻮه ﻉﲅ‪ .‬ﻛﺎل اﱐ وﷲ ﻩﺎ ﲨﻊﺘﲂ‬ ‫اﻧܹﺎن ّ‬ ‫ﻣﺮﻏﺒﺔ وﻻ ﻣﺮﻴﺒﺔ وﻥﻜﻫ ﲨﻊﺘﲂ ﻻن ܓﻪﻴﻪﺎ ادا ي ﰷن ﺟ ﻬﴫاﻬﻴﺎ ﻘﺠﺎء ﻘﺒﺎﯾﻇ وܸﲅ وܩ ّﺪܚﲏ‬ ‫ܩﺪﯾﺜﺎ واﻘﻚ اذي ﻠﻨܒ ܩ ّﺪܜﲂ ﻈﻫ ﻩܹـﻴܧ وﰲ واﯾﺔ اﳌܹـﻴܧ ادﺟّ ﺎل‪.‬‬ ‫ّ ‪200‬‬ ‫وﰲ واﯾﺔ ﲪﺪ ﻛﺎﻣܒ‪ 199‬ﺧﺮج ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﯾﻮﻩﺎ ﻩﻫ ا ام ﻘﺼﲆ‬ ‫ﺻﻦﻮ اﻣﻵﺎﺟﺮ ‪ّ .‬ﰒ ﻛﻊﺪ ﻉﲆ اﳌﻨﱪ ﻘﻙﺰع اﻣﻨﺎ ﻘﻜﺎل اﺟﻦܹﻮا ﯾّﻵﺎ اﻣﻨﺎ ﻘﺎﱐ ﱂ اﻛﻨ ﻩﻜﺎف ﻴﺬا‬ ‫ﻣﻙﺰع‪ .‬وﰲ واﯾﺔ ه ان ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﺟﺎء ا ﯾﻮم ﻩﴪﻉﺎ ﻘﺼﻊﺪ اﳌﻨﱪ‬ ‫‪195‬‬ ‫‪196‬‬ ‫‪197‬‬ ‫‪198‬‬ ‫‪199‬‬ ‫‪200‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺤﻴﻦﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻜﺎم‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻦﺰم‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﻪﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺎل‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﺻﻦﻰ‬ ‫‪89‬‬ ‫‪arabic edition‬‬ ‫وﻬﻮدي ﰲ اﻣﻨﺎ اﻣﺼ ﺟﺎﻩﻊﺔ‪ .‬ﻘﺎﺟﺘﻪﻇ اﻣﻨﺎ ﻘﻜﺎل اﯾّﻵﺎ اﻣﻨﺎ اﱐ ﱂ دﻈﲂ ﻣﺮﻏﺒﺔ ﻮﺰﻣܒ‬ ‫وﻻ ﻣﺮﻴﺒﺔ وﻥﻜﻫ ﲤﲓ ܮﱪﱐ ܮﱪا ﻩﻨﻊﲏ اﻣﻜﻴﻦﻮة ﻩﻫ اﻣﻙﺮح وﻛـ ّﺮ اﻣﻊﲔ‪ .‬ﻘﺄﺣﺒﺒܒ ان ﻧﴩ‬ ‫ﻉﻦﻴﲂ ﻘﺮح ﻬﺒ ّﻴﲂ‪ .‬وﰲ واﯾﺔ ﺟﺎ܋ﺮ ﴈ ﷲ ﻈﻨﻳ ﻛﺎم ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ا‬ ‫ﯾﻮم ﻉﲆ اﳌﻨﱪ ﻘﻜﺎل اﯾّﻵﺎ اﻣﻨﺎ اﱐ ﱂ ﻛﻨ ﻘﻴﲂ ﱪ ﺟﺎءﱐ ﻩﻫ اﻣܹﻪﺎء وﻥﻜﻫ ܉ﻦﻎﲏ ܮﱪ‬ ‫ﻘﻙﺮﺣܒ ܉ﻳ ﻘﺄﺣﺒﺒܒ ان ܓﻙﺮﺣﻮا ܉ﻙﺮح ﻬﺒ ّﻴﲂ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ :‬اﻬﻳ ܉ﻴﻨﺎ ﻛ܈‪ ,‬وﰲ واﯾﺔ‬ ‫܉ﻴﻨﺎ ا ﻳܹﲑون ﰲ اﻣﺒﺤﺮ‪ ,‬ﻘﻨﻙﺪ ﻂﻊﺎﻩﻵﻨ ﻘﺮﻘﻊܒ ﻣﻵﻨ ﺟﺰﻼﺮ ﻘܯﺮﺟﻮا ﻼﺮﯾﺪون ا ﱫ ﻘﻦﻜﻴﺘﻵﻨ‬ ‫ا ّܹ ﺎܸﺔ‪ .‬ﻘﺬﻛﺮ ا ﺪﯾܙ ﰲ ﻩﺮ ادﺟّ ﺎل‪.‬‬ ‫وﰲ واﯾﺔ اﲪﺪ ﻛﺎل ﻉﺎﻩﺮ ﯾﻊﲏ اﻣܼﻊﱯ ﻘﻦﻜﻴܒ اﶈ ّﺮ ܋ﻫ اﰊ ﻴﺮﻼﺮ ﻘﺤ ّﺪܚـﺘﻳ ﲝﺪﯾܙ‬ ‫]‪ [ 20‬ﻘﺎﻂﻪﺔ ܉ﻨܒ ﻛﻴܷ ﴈ ﷲ ﻈﻨﻵﺎ ﻘﻜﺎل ܻﻵﺪ ﻉﲆ اﰊ ﴈ ﷲ ﻈﻨﻳ اﻬﻳ ܩ ّﺪܚـﲏ‬ ‫ﻞﻪﺎ ܩ ّﺪܚﺘﻝ ﻘﺎﻂﻪﺔ ﴈ ﷲ ﻈﻨﻵﺎ‪ ,‬ﻛﺎل ّﰒ ﻣﻜﻴܒ اﻣﻜﺎﰟ ܋ﻫ ﻩﺤﻪﺪ ﻘﺬﻛﺮ ه ܩﺪﯾܙ ﻘﺎﻂﻪﺔ‬ ‫ﻘﻜﺎل ܻﻵﺪ ﻉﲆ ﻉﺎﺋܼﺔ ﴈ ﷲ ﻈﻨﻵﺎ اﻬﻵﺎ ܩ ّﺪܚﺘﲏ ﻞﻪﺎ ܩ ّﺪܚﺘﻝ ﻘﺎﻂﻪﺔ‪ .‬وﰲ ﺧﺮ ا ﺪﯾܙ‬ ‫ان اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺎل ﻻ ﻴﻢ ﻠﻨܒ ܩ ّﺪܚﺘﲂ ك؟ ﻘﻜﺎل اﻣﻨﺎ ﻬﻊﻨ ﻛﺎل ﻘﺎﻬﻳ‬ ‫ﻈﺠﺒﲏ ܩﺪﯾܙ ﲤﲓ اﻬﻳ واﻘﻚ اذي ﻠﻨܒ ܩ ّﺪܜﲂ ﻈﻨﻳ وﻈﻫ اﳌﺪﯾﻨﺔ ّ‬ ‫وﻩﻜﺔ‪.‬‬ ‫و وى اﻣܼـﻴﺨﺎن ﻈﻫ اﰊ ܸﻊﻴﺪ ﴈ ﷲ ﻈﻨﻳ ان اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺎل ܕﻜﻮن‬ ‫ا ض ﯾﻮم اﻣﻜﻴﺎﻩﺔ ܮﱫ ﻮﺰﻻ ﻴﻢ ا ﻨّﺔ‪ .‬ﻘﺄﰏ ﺟﻢ ﻩﻫ اﻣﻴﻵﻮد ﻘﻜﺎل ا ك اﻣﺮﲪﻫ ﻉﻦﻴﻝ‬ ‫ا اا اﻣﻜﺎﰟ ﻻ ܮﱪك ܉ﲋل ﻴﻢ ا ﻨّﺔ ﯾﻮم اﻣﻜﻴﺎﻩﺔ؟ ﻛﺎل ܉ﲆ‪ .‬ﻛﺎل ܕﻜﻮن ا ض ܮﱫ ﻞﻪﺎ‬ ‫ﻛﺎل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻘﻨﻈﺮ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻣﻴﻨﺎ ّﰒ ﺿﺤﻝ ّ‬ ‫ﺣﱴ ܉ﺪ‬ ‫ﻬﻮاﺟﺬﻲ‪ .‬وﻩﻫ اﳌܼﻵﻮ ﻛﺼّ ﺔ ܸﻦﻪﺎن ﴈ ﷲ ﻈﻨﻳ ﰲ ܸﺒ܈ اܸ ﻩﻳ ܉ﺈﺧﺒﺎ اﻣﺮﻴﺒﺎن ﻩﻫ‬ ‫اﻣﻨﺼﺎ ى اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬وﰲ ﺧﺮﻴﺎ ﻘﺄﻈﺠ܈ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ان‬ ‫ﻳܹﻪﻇ ك ﺻﺤﺎ܉ﻳ‪ .‬واﻴﺎ ا܋ﻫ اܸﺤﻚ ﰲ >اﻣܹﲑ < وا܉ﻮ ܋ﻜﺮ ܋ﻫ اﰊ ܻﻴﺒﺔ وا ﺮث ܋ﻫ اﰊ‬ ‫اܸﺎﻩﺔ ﻈﻫ ܸﻦﻪﺎن ﴈ ﷲ ﻈﻨﻳ‪.‬‬ ‫و وى ا܋ﻫ اܸﺤﻚ ﻛﺒﻢ ﻛﺮ اﳌﻊﺠﺰا ﻈﻫ اﰊ ܸﻊﻴﺪ ﴈ ﷲ ﻈﻨﻳ اﻬﻳ ﻛﺎل ܉ﻴﻨﺎ ﺟﻢ ﻩﻫ‬ ‫ܸﲅ ﰲ ﻏﻨﻴﻪﺔ ه ا ﻉﺪا ﻉﻦﻴﻳ اذﺋ܈‪ ,‬ﻘﺬﻛﺮ ﻛﻮل اذﺋ܈ ﻣـ ّﻪـﺎ ܓﻊﺠّ ܈ ﻩﻫ اﻩﻳ ” ﻈﺠ܈ ﻩﻫ‬ ‫ك ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܉ﲔ ا ّﺮܓﲔ و ﻬܒ ﻴﺎ ﻴﻨﺎ ܓﺘﺒﻇ ﻏﻨﻪﻝ“ ﻘﺄﰏ ﻘﺄܸﲅ‪ .‬ﻘﻜﺎل‬ ‫ه ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﺣﴬ اﻣﻊܼـ ّﻴﺔ ﻘﺎ ا ﯾܒ اﻣﻨﺎ ﻛﺪ اﺟﺘﻪﻊﻮا ﻘﺄܮﱪﱒ‪.‬‬ ‫وﺻه ﰲ >اﻣﺼﺤﻴﺤﲔ< وﺧﺮﺟﻳ اﻣﺒﻴﻵﻜﻲ ]‪21‬و[ ܉ﺘﻪﺎﻩﻳ ﰲ >ادﻻﺋﻢ< وﻂ ّﺮﻛﻳ ﰲ ܚ ث و ﻛﺎ ‪.‬‬ ‫و واﻲ‪ 201‬ا܋ﻫ ﺣﺒﺎن ﰲ >ﺻﺤﻴﺤﻳ< واﻣﺒﻎﻮي ﰲ >ﴍح اﻣܹـﻨّﺔ< ﻈﻫ اﰊ ܸﻊﻴﺪ واﰊ ﻴﺮﻼﺮ‬ ‫ﴈ ﷲ ﻈﻨﻵﻪﺎ‪ .‬و واﻲ ﻩܹﺪد ﻈﻫ اﰊ ﻴﺮﻼﺮ ﴈ ﷲ ﻈﻨﻳ وﻣﻙﻈﻳ ا ا ّ‬ ‫ﺻﻦﻴܒ اﻣﺼﺒܧ ﻩﻊﻨﺎ‬ ‫ﻍﺪا ﻘﺎܮﱪ اﻣﻨﺎ ﲟﺎ ﯾܒ‪ .‬و واﻲ اﲪﺪ ܋ﻫ ﻩﻨﻴﻇ ]وﻈﺒﺪ ܋ﻫ ﲪﻴﺪ وا܉ﻮ ﯾﻊﲆ ﻈﻫ اﰊ ܸﻊﻴﺪ‬ ‫‪201‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وواﯾﺔ‬ ‫‪arabic edition‬‬ ‫‪90‬‬ ‫ا ﺪ ي ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ا܋ﻫ ﻩﻨﻴﻇ[‪ 202‬ﻘﺄﻛﺒﻢ اﻣﺮاﻈﻲ ܉ﻎﻨﻪﻳ ّ‬ ‫ﺣﱴ دܮﻢ اﳌﺪﯾﻨﺔ ّﰒ ﰏ اﻣﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﺄܮﱪﻲ ﻘܯﺮج ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﱃ اﳌܹﺠﺪ وﻩﺮ ﻘﻨﻮدي‬ ‫اﻣﺼ ﺟﺎﻩﻊﺔ ﻘﻦﻪﺎ اﺟﺘﻪﻇ اﻣﻨﺎ ﻛﺎل ﻟ ﻈﺮاﰊ ܮﱪﱒ ﲟﺎ ﯾܒ ﻘﺄܮﱪﱒ‪.‬‬ ‫ﻘﻜﺪ ﻉُﲅ ﻩﻫ ﻴﺬا ّ‬ ‫ﻥﲁ ي ّﻣ܈ اﻬﻳ ﻳﴪّ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺮ ﻩﺎ ﯾﺼ ّﺪق‬ ‫اﻩﻳ ﻩﻫ ﻛﻮل ܉ﲏ دم ﻉﲆ اﺧﺘ ف ﺻﻨﺎﻘﻵﻨ‪ ,‬وﻩﻫ ام اﻣﻮﺣﻮ وﻍﲑﱒ‪ .‬وﻻ ّ‬ ‫ܻﻝ ان‬ ‫ﻩﺎ ﰷن ﯾﻈﻫّ اﻬﻳ ﻩﻫ ام ﷲ ﰷن ﺟﺪ ܉ﺬك‪ .‬وان ﻩﻫ ﻩﻨﻇ ﻩﻫ ﳾء ﻩﻫ ك ﰷن ؼﺎﻣﻙﺎ‬ ‫ﻩﺮ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ }ﻘﻦﻴﺤﺬ اذﻼﻫ ﳜﺎﻣﻙﻮن ﻈﻫ ﻩﺮﻲ ان ܓﺼﻴﺒﻵﻨ ﻘﺘﻨﺔ او‬ ‫ﯾﺼﻴﺒﻵﻨ ﻉﺬا ﻣﲓ‪{.‬‬ ‫اﻣﻙﺼﻢ اﻣﺨﺎﻩܷ ﰲ ﻞ م ا ﺋﻪﺔ ﻉﻦﻰ ا دﻣّﺔ‬ ‫وﻩﺎ ﯾﺘﺮ ى اﻬﻳ ﯾﺨﺎﻣﻙﻵﺎ‬ ‫ﻛﺎل اﻻﻩﺎم ﴰܷ ادﻼﻫ اﻥﻜﺮﻩﺎﱐ ﰲ >ﴍܩﻳ ﻟﻦﺒﺨﺎ ي< ﰲ واﺋﻢ ܓﻙܹﲑ ܸﻮ اﻣﺒﻜﺮ ﰲ‬ ‫ܩﺪﯾܙ ”ﻻ ܓﺼ ّﺪﻛﻮا ﻴﻢ اﻥﻜﺘﺎ وﻻ ّ‬ ‫ܕﻜﺬ܉ﻮﱒ“‪” :‬ﻴﺬا ا ﺪﯾܙ ﺻﻢ ﰲ ﺟﻮا اﻣﺘﻮ ّﻛﻗ ﻈ ّﻪﺎ‬ ‫ﻳܼﲁ ﻩﻫ ا ﻩﻮ ﻘ ﯾﻜﴣ ﻉﻦﻴﻳ ܉ﺼﺤّ ﺔ و ܉ﻄ ن وﻻ ܉ﺘﺤﻦﻴﻢ و ﲢﺮﱘ‪ .‬وﻛﺪ ﻩﺮا ان ﻬﺆﻩﻫ‬ ‫اﻥﻜﺘ܈ اﳌ ّﲋة ﻉﲆ ا ﻬﺒﻴﺎء‪ .‬اﻻ اﻬﻳ ﻻ ܸﺒﻴﻢ ﻣﻨﺎ اﱃ ان ﻬﻊﲅ ﺻﺤﻴܧ ﻩﺎ ﳛﻜﻮﻬﻳ ﻈﻫ ܓك اﻥﻜﺘ܈‬ ‫ﻮﻜﺬ܉ﻵﻨ ّ‬ ‫ﻩﻫ ܸﻜﻴﻪﻳ ﻘﻴﺘﻮﻛﻗ‪ .‬ﻘ ﻬﺼ ّﺪﻛﻵﻨ ﻣ܃ ﻮﻜﻮن ﴍﰷء ﻩﻊﻵﻨ ﻘﻴﻪﺎ ﺣ ّﺮﻘﻮﻲ ﻩﻨﻳ‪ ,‬وﻻ ّ‬ ‫ﻘﻦﻊه‬ ‫ﻼﻜﻮن ﺻﺤﻴﺤﺎ ﻘﻨﻜﻮن ﻩﻨﻜﺮﻼﻫ ﳌﺎ ﻩﺮا ان ﻬﺆﻩﻫ ܉ﻳ‪ .‬وﻉﲆ ﻴﺬا ﰷن ܓﻮ ّﻛﻗ اﻣܹﻦﻗ ]‪[ 21‬‬ ‫ﻈﻫ ܉ﻊﺾ ﻩﺎ ܻﲁ ﻉﻦﻴﻵﻨ وܓﻊﻦﻴﻜﻵﻨ اﻣﻜﻮل ﻘﻴﻳ‪ .‬ﻞﻪﺎ ܸـ܃ﻢ ﻈﺜﻪﺎن ﴈ ﷲ ﻈﻨﻳ ﻈﻫ اﻣﺠﻪﻇ‬ ‫܉ﲔ ا ﺧﺘﲔ ﰲ ﻩك اﻣﻴﻪﻴﻫ ﻘﻜﺎل ّ‬ ‫ܩﻦﺘﻵﻪﺎ ﯾﺔ وﺣ ّﺮﻩﺘﻵﻪﺎ ﯾﺔ‪ .‬وﻞﻪﺎ ܸـ܃ﻢ ا܋ﻫ ﻈﻪﺮ ﴈ ﷲ‬ ‫ﻈﻨﻵﻪﺎ‪ 203‬ﻈﻫ ﺟﻢ ﻬﺬ ان ﯾﺼﻮم ّ‬ ‫ﰻ اܚﻨﲔ ﻘﻮاﻘﻚ ك اﻣﻴﻮم ﯾﻮم ﻈﻴﺪ ﻘﻜﺎل ﻩﺮ ﷲ اﻣﻮﻘﺎء‬ ‫اﻣﻨﺬ وﻬﻵـﻰ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻈﻫ ﺻﻴﺎم ﯾﻮم اﻣﻊﻴﺪ‪ .‬ﻘﻵﺬا ﻩﺬﻴ܈ ﻩﻫ ܸك ﻂﺮﯾﻚ‬ ‫اﻣﻮ ع‪ .‬وان ﰷن ﻍﲑﱒ ﻛﺪ اﺟﺘﻵﺪوا واﻈﺘﱪوا ا ﺻﻢ و ﺟّ ﺤﻮا ﺻﻢ ܩﺪ‪ 204‬اﳌﺬﻴﺒﲔ ﻉﲆ‬ ‫اﻵﺧﺮ‪ّ .‬‬ ‫وﰻ ﻩﺎ ܓﻨﻮﯾﻳ ﻩﻫ ا ﲑ وܓﻨﻮﯾﻳ ﻩﻫ اﻣﺼ ح ﻩܼﻜﻮ “ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻴﻮ واﺿܧ ﺟ ّﺪا ﰲ ان اﻣﺘﻮ ّﻛﻗ اﳕﺎ ﻴﻮ ﻘﻴﻪﺎ ﻳܼﲁ‪ .‬وﻩﺎ ﻍﲑﻲ ﳑﺎ ﻈﺮﻘﻨﺎ ﺻﺪﻛﻳ و ﻞﺬ܉ﻳ‬ ‫ﻬܽ اﻣܼﺎﻘﻊﻲ‪ .‬ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ‬ ‫ﺑܼﻵﺎد ﻞﺘﺎ܉ﻨﺎ ﻘ ‪ ,‬ﻞﻪﺎ ﯾﺄﰐ ﻈﻫ ا܋ﻫ ّ܉ﻄﺎل ّﰒ ﻈﻫ ّ‬ ‫وﻛﻮه و ﺟّ ﺤﻮا اﱃ ﺧﺮﻲ ﻩﻮﺿﻇ ܓﺄﻩّﻢ و܉ﻊﺪﻲ ﻻ ﳛﺘﺎج ﰲ ّد ام ﻩﻫ ا ّدﻈﻰ اﻻﲨﺎع اﱃ‬ ‫ﳾء اﻬﺘﻵـﻰ‪.‬‬ ‫‪202‬‬ ‫‪203‬‬ ‫‪204‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܮﺬ‬ ‫‪91‬‬ ‫‪arabic edition‬‬ ‫وﻛﺎل اﻻﻩﺎم ܉ﺪ ادﻼﻫ اﻣﺰ ﻠﴚ ﰲ ّول ﻞﺘﺎ اﻣﻮﺻ ّﻴﺔ ﰲ >ﴍܩﻳ ﻟﻦﻪﻨﻵﺎج< وﰲ >اﻣﺒﺤﺮ<‬ ‫>وا ﺎوي< ﻛﺒﻴﻢ اﻣﺼﻴﺪ اﻬﻳ ﻣﻮ وﴅ ܋ﻜﺘ܈ ﴍﯾﻊﺔ ﻩﻮﳻ وﻉﻴﴗ ﻉﻦﻴﻵﻪﺎ اﻣܹ م ﻘﺎن اد‬ ‫ﻞﺘ܈ ܸﲑﱒ وﻛﺼﺼﻵﻨ اﳌﻮܚﻮق ܉ﺼﺤّ ﺘﻵﺎ ﺟﺎ ‪ ,‬ﻻن ﷲ ܓﻊﺎﱃ ﻛﺼّ ﻵﺎ ﻉﻦﻴﻨﺎ ﰲ ﻞﺘﺎ܉ﻳ‪ .‬وان اد‬ ‫ا ﺣﲀم ﱂ ﳚﺰ ﰷﻣﺘﻮ ا واﻻﳒﻴﻢ اﻬﺘﻵـﻰ‪ .‬ﻘﻴﺤﻪﻢ ﻛﻮﻣﻵﻨ ﰲ اﻣﺘﻮ ا واﻻﳒﻴﻢ ﻉﲆ ﻞﺘﺎ܉ﺔ ﺣﲀﻩﻵﻪﺎ‬ ‫ﻟﻦﻊﻪﻢ ܉ﻵﺎ ﻻ ﻟ ﻈﺘﺒﺎ ﲟﺎ ﻘﻴﻵﺎ ﻩﻫ ا ﴏ ﻩﺜ ﻣﻨܼﻜﺮ ﷲ ﻉﲆ ﲣﻙﻴﻙﻳ‪ 205‬ﻈﻨّﺎ‪ .206‬وﻉﲆ ّ‬ ‫ﰻ‬ ‫ܩﺎل ﻘﻜﺪ ﺟﻊﻢ اﻣﻙﻴﺼﻢ‪ 207‬ﰲ ﻩﻊﺮﻘﺔ اﻣﺼﺤﻴܧ ﻩﻫ ﻍﲑﻲ ﻞﺘﺎ܉ﻨﺎ‪.‬‬ ‫وﻛﺎل ܻـﻴܯﻨﺎ ܩﺎﻘﻄ ﻈﴫﻲ ا܉ﻮ اﻣﻙﻀﻢ ܋ﻫ ﺣﺠﺮ ﰲ >ﴍܩﻳ< ﰲ ا ﻛﻮل اﻣﻨﱯ ﺻﲆ‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ ”ﻻ ﺗܹﺄﻣﻮا ﻴﻢ اﻥﻜﺘﺎ ﻈﻫ ﳾء“ ﻴﺬﻲ اﻣﱰﲨﺔ ﻣﻙﻄ ܩﺪﯾܙ ﺧﺮﺟﻳ ﲪﺪ‬ ‫وا܋ﻫ اﰊ ܻﻴﺒﺔ واﻣﱫا ﻩﻫ ܩﺪﯾܙ ﺟﺎ܋ﺮ ن‪ 208‬ﻈﻪﺮ ﴈ ﷲ ]‪22‬و[ ﻈﻨﻵﻪﺎ‪ 209‬ﰏ اﻣﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܋ﻜﺘﺎ ﺻﺎ܉ﻳ ﻩﻫ ܉ﻊﺾ ﻴﻢ اﻥﻜﺘﺎ ﻘﻜﺮﻲ ﻉﻦﻴﻳ‪ .‬ﻘﻎﻀ܈ وﻛﺎل ﻣﻜﺪ‬ ‫ﺟﺌﺘﲂ ܉ﻵﺎ ܉ﻴﻀﺎء ﻬـﻜ ّﻴﺔ‪ .‬ﻻ ﺗܹﺄﻣﻮﱒ ﻈﻫ ﳾء ﻣﻴﺨﱪوﰼ ّ‬ ‫ﲝﻚ ﻣﺘﻜﺬ܉ﻮا ܉ﻳ‪ ,‬او ܉ﺒﺎﻂﻢ ﻘﺘﺼ ّﺪﻛﻮا‬ ‫܉ﻳ‪ .‬واذي ﻬﻙﴘ ܉ﻴﺪﻲ ﻣﻮ ان ﻩﻮﳻ ﰷن ﺣ ّﻴﺎ ﻩﺎ وܸﻊﻳ ّﻣـﺎ ن ﯾﺘﺒﻊﲏ‪ .‬و ﺟﺎه ﻩﻮܚﻮﻛﻮن اﻻ‬ ‫ان ﰲ غﺎد ﺿﻊﻙﺎ‪.‬‬ ‫وﺧﺮج اﻣﱫا اﯾﻀﺎ ﻩﻫ ﻂﺮﯾﻚ ﻈﺒﺪ ﷲ ܋ﻫ ا܉ܒ اﻻﻬﺼﺎ ي ان ﻈﻪﺮ ﴈ ﷲ ﻈﻨﻳ ﻧܹܬ‬ ‫ﺻﺤﻴﻙﺔ ﻩﻫ اﻣﺘﻮ ا ﻘﻜﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻻ ﺗܹﺄﻣﻮا ﻴﻢ اﻥﻜﺘﺎ ﻈﻫ ﳾء‪.‬‬ ‫وﰲ ܸـﻨﺪﻲ ﺟﺎ܋ﺮ ا ﻊﻙﻲ وﻴﻮ ﺿﻊﻴﻗ واܸـﺘﻊﻪه ﰲ اﻣﱰﲨﺔ ﻣﻮ ود ﻩﺎ ﻳܼﻵﺪ ﻣﺼﺤّ ﺘﻳ ﻩﻫ‬ ‫ا ﺪﯾܙ اﻣﺼﺤﻴܧ‪.‬‬ ‫وﺧﺮج ﻈﺒﺪ اﻣﺮ اق ﻈﻫ ﻂﺮﯾﻚ ﺣﺮﯾܙ ܋ﻫ ﻅﻵﲑ ﻛﺎل ﻛﺎل ﻈﺒﺪ ﷲ ﻻ ﺗܹﺄﻣﻮا ﻴﻢ اﻥﻜﺘﺎ‬ ‫ﻘﺎﻬﻵﻨ ﻣﻫ ﯾﻵﺪوﰼ وﻛﺪ ّ‬ ‫ﺿﻦﻮا اﻬﻙܹﻵﻨ ّ‬ ‫ﻘﺘﻜﺬ܉ﻮا ّ‬ ‫ﲝﻚ او ܓﺼ ّﺪﻛﻮا‪ 210‬܉ﺒﺎﻂﻢ‪ .‬وﺧﺮﺟﻳ ܸﻙﲔ اﻣﺜﻮ ي‬ ‫ﻩﻫ ﻴﺬا اﻣﻮﺟﻳ ܉ﻦﻙﻄ ﻻ ﺗܹﺄﻣﻮا ﻴﻢ اﻥﻜﺘﺎ ﻈﻫ ﳾء ﻘﺎﻬﻵﻨ ﻣﻫ ﯾﻵﺪوﰼ وﻛﺪ ّ‬ ‫ﺿﻦﻮا ان ܕﻜﺬ܉ﻮا‬ ‫ّ‬ ‫ﲝﻚ او ܓﺼ ّﺪﻛﻮا‪ 211‬܉ﺒﺎﻂﻢ وܸـﻨﺪﻲ ﺣܹﻫ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ﻬܽ ﻘﻴﻳ ﻻن ﴍﻈﻨﺎ‬ ‫ﻛﺎل ا܋ﻫ ܉ﻄﺎل ﻈﻫ اﳌﻵﻦ܈ ﻴﺬا اﻣﻨﻵـﻲ ﻬﻪﺎ ﻴﻮ ﰲ ܸﺆاﻣﻵﻨ ﻈ ّﻪﺎ ﻻ ّ‬ ‫ﻬܽ ﻘﻙﻲ اﻣﻨﻈﺮ واﻻܸـﺘﺪﻻل ﻏﲎ ﻈﻫ ܸﺆاﻣﻵﻨ‪ .‬وﻻ ﯾﺪܮﻢ‬ ‫ﻩﻜﺘﻗ ܉ﻨﻙܹﻳ‪ .‬ﻘﺎ ا ﱂ ﯾﻮﺟﺪ ﻘﻴﻳ ّ‬ ‫ﰲ اﻣﻨﻵـﻲ ܸﺆاﻣﻵﻨ ﻈﻫ ا ﺧﺒﺎ اﳌﺼ ّﺪﻛﺔ ﻣﴩﻈﻨﺎ وا ﺧﺒﺎ ﻈﻫ ا ﱈ اﻣܹﺎﻣﻙﺔ‪ .‬وﻛﻮه ﻈﻫ ﻩﻊﺎوﯾﺔ‬ ‫ﴈ ﷲ ﻈﻨﻳ اﻬﻳ ﻛﺮ ﻠﻊ܈ ا ﺣﺒﺎ ﻘﻜﺎل ان ﰷن ﻩﻫ ﺻﺪق ﻴﺆﻻء اﶈ ّﺪܚﲔ اذﻼﻫ ﳛ ّﺪܚﻮن‬ ‫ﻈﻫ اﻥﻜﺘﺎ وان ﻞـﻨّﺎ ﻩﻇ ك ﻣﻨﺒﻦﻮ ﻉﻦﻴﻳ اﻥﻜﺬ ‪ .‬ﻛﻮه ﻈﻫ اﻥﻜﺘﺎ ي اﻣﻜﺪﱘ ﻘﻴܼﻪﻢ اﻣﺘﻮ ا‬ ‫‪205‬‬ ‫‪206‬‬ ‫‪207‬‬ ‫‪208‬‬ ‫‪209‬‬ ‫‪210‬‬ ‫‪211‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﺤﻜﻴﻜﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﻨﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻙﻀﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻫ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܕﻜﺬ܉ﻮا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪:‬܉ﺤﻚ وܓﺼﺪﻛﻮا‬ ‫‪arabic edition‬‬ ‫‪92‬‬ ‫واﻣﺼﺤﻗ‪ .‬وﻛﻮه ﻣﻨﺒﻦﻮ ي ﳔﺘﱪ‪ .‬وﻛﻮه ﻉﻦﻴﻳ اﻥﻜﺬ ي ﯾﻜﻇ ܉ﻊﺾ ﻩﺎ ﳜﱪا ﻈﻨﻳ ﲞ ف ﻩﺎ‬ ‫ﳜﱪا ܉ﻳ‪ .‬ﻛﺎل ا܋ﻫ اﻣﺘﲔ وﻴﺬا ﳓﻮ ﻛﻮل ا܋ﻫ ﻈﺒﺎ ﰲ ّ‬ ‫ﺣﻚ ﻠﻊ܈ اﳌﺬﻛﻮ ܉ ّﺪل ﻩﻫ ﻛﺒه‬ ‫ﻘﻮﻛﻇ ﰲ اﻥﻜﺬ ‪ [ 22] .‬ﻛﺎل واﳌﺮاد اﶈ ّﺪܚﲔ ﻬﻈﺎ ﻠﻊ܈ ﳑﻫ ﰷن ﻩﻫ ﻴﻢ اﻥﻜﺘﺎ وܸﲅ‬ ‫ﻘﲀن ﳛ ّﺪث ﻈﻨﻵﻨ‪ ,‬وﻞﺬا ﻩﻫ ﻬﻈﺮ ﰲ ﻞﺘﺒﻵﻨ ّﺪث ّﲻﺎ ﻘﻴﻵﺎ‪.‬‬ ‫ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ ܓﺄﻩﻢ ﻴﺬا اﻥام ﻘﺎن ﻘﻴﻳ ܓﴫﳛﺎ ܉ﺄنّ ﻠﻊ܈ ا ﺣﺒﺎ ﻛﺪ وﻛﻇ ه‬ ‫اﻣﺘﺤﺪﯾܙ اﳌﺒﺪل وﻉﺬ ﻲ ﻩﺎ ﻛﺎل ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ وﻩﻇ ك ﻘﲅ ܕﺰل اﻣﺼﺤﺎ܉ﺔ‬ ‫ﴈ ﷲ ﻈﻨﻵﻨ ﯾﻄﻦﺒﻮن ﻩﻨﻳ ان ﳛ ّﺪܚﻵﻨ ﻩﻇ ﻩﺎ ﻅﻵﺮ ﳍﻨ ﳑﺎ ﻴﻮ ﻩﺬﻛﻮ ﻴﻨﺎ‪ .‬ﻴﺬا ﻉﲆ ان‬ ‫‪213‬‬ ‫ܻـﻴܯﻨﺎ ﺣﻙﻈﻳ ﷲ ܓﻊﺎﱃ ﻛﺪ وﻛﻊܒ ه ﻩﻮاﻘﻜﺔ ك ﻘﺎن ﴯﺼﺎ ﻩﻫ ّ‬ ‫ܩﺬاﻛﻵﻨ وﻴﻮ ﺻﻵﺮ‬ ‫ﻣﺒﻊﺾ اﳌܼـﻨّﻊﲔ ܸﲅ وﻴﻮ ﳛﻙﻄ اﻣﺘﻮ ا اﱃ اﻵن وه ܮﱪ – ﰪ – اﳌﺒﺪل ﻩﻫ ﻍﲑﻲ‪.‬‬ ‫ﻘﻵﻮ ّﳝﲒ ك ﻩﻫ ك ﻩﻇ ان ﰲ ܓﺼﺪﯾﻚ ﻞﺘﺎ ﷲ وܕﻜﺬﯾﺒﻳ ﳌﺎ ﯾﻨﻜﻢ ﻈﻨﻵﻨ ﻏﲎ ﻈﻫ ك‬ ‫ﻘﺎﻬﻳ }ﻻ ﯾﺄܓﻴﻳ اﻣﺒﺎﻂﻢ ﻩﻫ ܉ﲔ ﯾﺪﯾﻳ وﻻ ﻩﻫ ܮﻦﻙﻳ{ اﻬﺘﻵـﻰ‪.‬‬ ‫ّ‬ ‫ﻛﺎل ا܋ﻫ اﻣﺘﲔ و ّﻣﻊﻦﻵﻨ ﰷﻬﻮا ﻩﺜﻢ ﻠﻊ܈ اﻻ ان ﻠﻊﺒﺎ ﰷن ܻ ّﺪ ﻩﻨﻵﻨ ܉ﺼﲑ وﻈﺮف ﲟﺎ ﯾﺘﻮﻛﺎﻲ‪.‬‬ ‫وܩﺪﯾܙ اﰊ ﻴﺮﻼﺮ ﴈ ﷲ ﻈﻨﻳ ﯾﻊﲏ ﰲ >اﻣﺼﺤﻴܧ< ﰷن ﻴﻢ اﻥﻜﺘﺎ ﯾﻜﺮ ون اﻣﺘﻮ ا‬ ‫اﻣﻊﱪاﻬﻴﺔ وﯾﻙﴪوﻬﻵﺎ اﻣﻊﺮ܉ﻴﺔ ﻴﻢ اﻻܸ م ﻘﻜﺎل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻻ ܓﺼ ّﺪﻛﻮا ﻴﻢ‬ ‫اﻥﻜﺘﺎ وﻻ ّ‬ ‫ܕﻜﺬ܉ﻮﱒ وﻛﻮﻣﻮا } ﻩ ّﻨﺎ ا وﻩﺎ ﻮﺰل{ اﻵﯾﺔ ܓﻜﺪم ﰲ ܓﻙܹﲑ ܸﻮ اﻣﺒﻜﺮ ‪ .‬وﻛﺎل‬ ‫ܻـﻴܯﻨﺎ ﻴﻨﺎك ﻻ ܓﺼ ّﺪﻛﻮا ﻴﻢ اﻥﻜﺘﺎ وﻻ ّ‬ ‫ܕﻜﺬ܉ﻮﱒ ي ا ا ﰷن ﻩﺎ ﳜﱪوﻮﲂ ܉ﻳ ػﳣ ﻻن ﻻ‬ ‫ﻼﻜﻮن ﰲ ﻬﻙܷ ا ﻩﺮ ﺻﺪﻛﺎ ّ‬ ‫ﻘﺘﻜﺬ܉ﻮﻲ او ﻞﺬا ﻘﺘﺼ ّﺪﻛﻮﻲ ﻘﺘﻜﻊﻮا ﰲ ا ﺮج‪ .‬وﱂ ﻼﺮد اﻣﻨﻵـﻲ ﻈﻫ‬ ‫ܕﻜﺬﯾﺒﻵﻨ ﻘﻴﻪﺎ و د ﻈﻫ‪ 214‬ﴍﻈﻨﺎ ﲞ ﻘﻳ وﻻ ﻈﻫ ܓﺼﺪﯾﻜﻵﻨ ﻘﻴﻪﺎ و د ﴍﻈﻨﺎ ܉ﻮﻘﺎﻛﻳ ﻬ ّﺒﻳ ﻉﲆ‬ ‫ك اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ‪ .‬وﯾﺆܮﺬ ﻩﻫ ﻴﺬا ا ﺪﯾܙ اﻣﺘﻮ ّﻛﻗ ﻈﻫ ا ﻮض ﰲ اﳌܼا وا ﺰم‬ ‫ﻘﻴﻵﺎ ﲟﺎ وﻛﻇ ﰲ اﻣﻈﻫّ وﻉﲆ ﻴﺬا ﳛﻪﻢ ﻩﺎ ﺟﺎء ﻈﻫ اﻣܹﻦﻗ ﻩﻫ ك‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ﻛﺎل اﻣܼـﻴܬ ]‪23‬و[ ﻬﻮ ادﻼﻫ وﻩﺎ ﻬ ّﺒﻳ ﻉﻦﻴﻳ اﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ دال ﻉﲆ ﻬﻳ ﳚﻮ‬ ‫‪216‬‬ ‫ﻬﻜﻢ اﳌﺒﺪل ﻣﺮ ّدﻲ ﻘﻀ ﻈﻫ ﻬﻜﻢ ﻍﲑﻲ ﻟ ﻣﺰام ܉ﻳ او ܉ﻴﺎن‪ 215‬ﻩﺎ اﻬﻎﻦﻚ ﻉﻦﻴﻵﻨ ﻩﻨﻳ و اﻻܸﺘܼﻵﺎد‬ ‫ﻣﻎﱯ‪ 217‬ﲝﲀﯾﺔ ﻈﻨﻳ‪ .‬وﻩﻫ اﳌﻊﻦﻮم ان ܻـﻴܯﻨﺎ ّ‬ ‫ﻩﻜد ﻻﻩﺎﻩﻳ ﻍﲑ ﻩﻦﺘﻙܒ ﳌﻫ ّ‬ ‫ܻﺬ ﻈﻨﻳ ﳑﺎ ﻻ ﯾﺼܧّ‬ ‫ّ‬ ‫ﻬܽ اﻣܼﺎﻘﻊﻲ‬ ‫܉ﻮﺟﻳ ﻩﻇ ﻛﻮﻬﻳ ﻛﺎدܩﺎ ﰲ ا ﺋﻪﺔ ا ﻉ م‪ .‬ܚ ّﻨ ܸﺎق ﻩﺎ ﯾﺄﰐ ﰲ اﻣﻙﺼﻢ اﻣﺜﺎﻩﻫ ﻬﻜه ﻈﻫ ّ‬ ‫ﻩﻫ >ﴍح ﻣﻙ ّﻴﺔ‪ 218‬اﻣﻊﺮاﰶ< وﻛﺎل ﻳܼﻵﺪ ܉ﺬك ﻩﻫ ه دﱏ ﻩﻄﺎﻣﻊﺔ ﰲ ﻉﲅ ا ﺪﯾܙ ﻩﻇ ﻛﺪ‬ ‫‪212‬‬ ‫‪212‬‬ ‫‪213‬‬ ‫‪214‬‬ ‫‪215‬‬ ‫‪216‬‬ ‫‪217‬‬ ‫‪218‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺒﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻅﻵﺮ‬ ‫اﻛﺼﺔ ﻘﻲ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﺒﻴﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻨﻳ واﻻܸﺘܼﻵﺎد‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻊﻨﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻙﻜﻴﻳ‬ ‫‪93‬‬ ‫‪arabic edition‬‬ ‫ﻉﲆ ﻘﻵﻨ ا ا ܓﻜ ّﺮ ك ﻉﲅ ان ﻩﻫ ﻉﺎ ض ﻛﻮل اﻩﺎﻩﻨﺎ اﻬﻳ ﻻ ܉ﺄ اﻣﺘﺤﺪﯾܙ ‪,‬܉ﻜﻮه ان ّﰒ‬ ‫܉ﺄܸﺎ‪ ,‬ﻍﲑ ﻩﻨﻈﻮ اﻣﻴﻳ وﻻ ﻩﻊﻪﻮل ܉ﻳ ﻘﻀ ﻈﻫ ان ﯾﻦﺘﻙܒ اﻣﻴﻳ او ﻳܼـﺘﻎﻢ ܉ﻳ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺎل ܻـﻴܯﻨﺎ ﰲ ܩﺪﯾܙ اﰊ ﻴﺮﻼﺮ ﴈ ﷲ ﻈﻨﻳ ﻴﺬا ﰲ ﻞﺘﺎ اﻣܼﻵﺎدا اﻣﻎﺮض ﻩﻨﻳ‬ ‫ﻴﻨﺎ اﻣﻨﻵـﻲ ﻈﻫ ܓﺼﺪﯾﻚ ﻴﻢ اﻥﻜﺘﺎ ﻘﻴﻪﺎ ﻻ ﯾﻊﺮف ﺻﺪﻛﻳ ﻩﻫ ﻛﺒﻢ ﻍﲑﻴﻨ اﻬﺘﻵـﻰ‪ .‬ﺟﻇ اﱃ‬ ‫ﻴﺬا اﻣﺒﺎ ‪ .‬وﻛﻮه ﻻ ܓﺼ ّﺪﻛﻮا ﻴﻢ اﻥﻜﺘﺎ وﻻ ّ‬ ‫ܕﻜﺬ܉ﻮﻴﻨ ﻻ ﯾﻊﺎ ض ܩﺪﯾܙ اﻣﱰﲨﺔ ي وﻴﻲ‬ ‫ﻻ ﺗܹﺄﻣﻮا ﻴﻢ اﻥﻜﺘﺎ ﻈﻫ ﳾء ﻘﺎﻬﻳ ﻬﻵـﻲ ﻈﻫ اﻣܹﺆال وﻴﺬا ﻬﻵـﻲ ﻈﻫ اﻣﺘﺼﺪﯾﻚ واﻣﺘﻜﺬﯾ܈‪.‬‬ ‫ﻘﻴﺤﻪﻢ اﻣﺜﺎﱐ ﻉﲆ ﻩﺎ ا ا ܉ﺪ ﱒ ﻴﻢ اﻥﻜﺘﺎ ا ﱪ‪ .‬وﻛﺪ ܓﻜ ّﺪم ܓﻮﺟﻴﻳ اﻣﻨﻵـﻲ ﻈﻫ اﻣﺘﺼﺪﯾﻚ‬ ‫واﻣﺘﻜﺬﯾ܈ ﰲ ܸﻮ اﻣﺒﻜﺮ – ﻳܼﲑ اﱃ ﻩﺎ ܓﻜ ّﺪم ان اﻣܼﺎﻘﻊﻲ ﻬ ّﺒﻳ ﻉﻦﻴﻳ‪ .‬ﻛﺎل وܜﺮ ا܋ﻫ ﻈﺒﺎ‬ ‫ﴈ ﷲ ﻈﻨﻵﻪﺎ‪ 219‬ﻛﻴﻗ ﺗܹﺄﻣﻮن ﻴﻢ اﻥﻜﺘﺎ ]ﻈﻫ ﳾء – ܓﻜﺪم ﴍܩﻳ ﰲ ﻞﺘﺎ اﻣܼﻵﺎدا‬ ‫ﻛﺎل ﻴﻨﺎك ﻴﻢ اﻥﻜﺘﺎ [‪ – 220‬ي ﻩﻫ اﻣﻴﻵﻮد واﻣﻨﺼﺎ ى وﻞﺘﺎ܋ﻜﻨ ي اﻣﻜﺮ ن ܩﺪث ا ﺧﺒﺎ‬ ‫ا ي ﻛﺮ܉ﻵﺎ ﻮﺰوﻻ ﻩﻫ ﻈﻨﺪ ﷲ‪ ,‬ﻘﺎ ﺪﯾܙ اﻣﻨܹـﺒﺔ اﱃ اﳌﲋل اﻣﻴﻵﻨ وﻴﻮ ﰲ ﻬﻙܹﻳ ﻛﺪﱘ‬ ‫وﱂ ﻳܼ܈ ܉ﻀ ّﻨ وه وﻘﺘܧ اﳌﻊﺠﻪﺔ ي ﳜﻦﻂ‪ .‬ووﻛﻇ ﻈﻨﺪ اﲪﺪ ﻩﻫ ܩﺪﯾܙ ﺟﺎ܋ﺮ ﴈ ﷲ‬ ‫ﻈﻨﻳ ﻩﺮﻘﻮﻉﺎ ﻻ ﺗܹﺄﻣﻮا ﻴﻢ اﻥﻜﺘﺎ ﻈﻫ ﳾء ﻘﺎﻬﻵﻨ ﻣﻫ ﯾﻵﺪوﻞﻨ وﻛﺪ ّ‬ ‫ﺿﻦﻮا‪ .‬وﻛﺎل ﰲ ا ﻩﺎ‬ ‫ﳚﻮ ﻩﻫ ܓﻙܹﲑ اﻣﺘﻮ ا ]‪ [ 23‬وﻞﺘ܈ ﷲ وا ﺎﺻﻢ ان اذي اﻣﻊﺮ܉ﻴﺔ ﻩﺜ ﳚﻮ اﻣﺘﻊﺒﲑ‬ ‫ﻈﻨﻳ اﻣﻊﱪاﻬﻴﺔ واﻣﻊﻜܷ اﻬﺘﻵـﻰ‪ .‬وﰲ اﻣﻜﺮ ن ﻩﺎ ﻻ ﳛﴡ ﻩﻫ ܕﺮﲨﺔ ﻛﻮال ﻩﻫ ܓﻜ ّﺪم ﻩﻫ ا ﻬﺒﻴﺎء‬ ‫ﻉﻦﻴﻵﻨ اﻣܹ م وﻍﲑﱒ ﻩﻫ اﻣﺼﺎ ﲔ واﻣﻄﺎ ﲔ اﻥام اﳌﻊﺠﺰ وﻘﻴﻳ ﻧܹـﺒﺔ ا ﻛﻮال اﻣﻴﻵﻨ‪ .‬وﻩﻫ‬ ‫اﳌﻊﻦﻮم ﻛﻄﻊﺎ ان ﻈﺒﺎ ّ‬ ‫ﰻ ﻩﻨﻵﻨ ﻩﺎ ﰷﻬܒ اﻻ ܉ﻦܹﺎﻬﻳ اﻬﺘﻵـﻰ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ﻴﺬا ﻩﺎ ﻬﻜه ا ﺋﻪﺔ ﻈﻫ اﻣܼﺎﻘﻊﻲ وﻍﲑﻲ ﻩﻫ ﴍح ﻩﺎ ﻣﻊه ﳜﺎﻣﻗ ﻩﺎ ܸﻜﺘﻳ ﻩﻫ ا دة ﻉﲆ‬ ‫ܸ ّﻨ ّﻴﺔ اﻣﻨﻜﻢ ﳌﺎ ﯾﺆﯾﺪ ﴍﻈﻨﺎ و ﻼﻜﻮن ﻘﻴﻳ ﻉﱪ وﻈﻈﺔ وﻻ ﳜﺎﻣﻗ اﻣﴩﯾﻊﺔ و ّدﻲ اﻣﻴﻳ‪ .‬وﻛﺪ ﻉﲅ‬ ‫ﻩﻨﻳ ان ﻩﺎ ّدﻲ ﻞﺘﺎ܉ﻨﺎ ﺟﺎ ّدﻲ ܉ﻢ ﺣﱲ وﻩﺎ ﻛﺒه ﺟﺎ ﻛﺒﻮه ܉ﻢ ﻣﺰم‪ .‬واﻩﺎ ﻩﺎ ﻛﺎه اﻣܼﺎﻘﻊﻴﺔ ﰲ‬ ‫ﻞﺘ܈ اﻣﻙﻜﻳ ܓﺒﻊﺎ ﻻﻩﺎهﻨ ﳁﻫ ﻅﻫّ اﻬﻳ ؼﺎﻣﻗ ذك ﻘﺪا ﻲ ﻈﻴﺎء وﻩﺮﺿﻳ ﻻ ﯾﻨﻙﻇ ﻘﻴﻳ ادواء‪ .‬وﻻ‬ ‫ﯾﻜﻇ ك اﻻ ﳌﻫ ]ﱂ[‪ 221‬ܕﺮﰞ ﻛﺪﻩﻳ ﰲ اﻣﻙﻜﻳ وﻻ ﺣﳬﻳ اﻣﺘﺤﻨﻴﻝ ﲟ ﻩﺔ اﳌܼﺎﱗ‪.‬‬ ‫ﻛﺎل اﻻﻩﺎم ا܉ﻮ اﻣﻜﺎﰟ اﻣﺮاﻘﻊﻲ ﰲ >ﴍܩﻳ< وﻞﺘ܈ اﻣﺘﻮ ﯾﺔ واﻻﳒﻴﻢ ﳑﺎ ﻻ ّ‬ ‫ﳛﻢ اﻻﻬﺘﻙﺎع‬ ‫وﻍﲑوا وﻞﺬا ﻛﺎل ﻍﲑﻲ ﻩﻫ ا ﺻﺤﺎ ‪ .‬وﻴﻮ ؼﺼﻮ ﲟﺎ ﻉﲅ ܓﺒﺪﯾه ܉ﺪﻣﻴﻢ ان‬ ‫܉ﻳ ﻻﻬﻵﻨ ܉ ّﺪﻣﻮا ّ‬ ‫‪222‬‬ ‫ّ‬ ‫ّ‬ ‫ﰻ ﻩﻫ ﻛﺎل ك ﻉﻦﻢ اﻣﺘﺒﺪﯾﻢ ﻘﺪا اﻣﺤﻜﻨ ﻩﻊﻳ‪ .‬ﻛﺎل ا܋ﻫ اﻣﺮﻘﻊﺔ ﰲ >اﻥﻜﻙﺎﯾﺔ < ﻻ ﳛ ّﻢ‬ ‫‪223‬‬ ‫ﻟﻦﻪܹﻦﻪﲔ ﲤ ّﻮﻣﻵﺎ ﻞﻪﺎ ﻛﺎه اﻣﺒﻨﺪﻬﻴﺠﻲ وﻻ ﺣﺮﻩﺔ ﻣﻵﺎ ﻣﺘﺒﺪﯾﻦﻵﺎ ﻘﻮﺟ܈ اܓ ﻘﻵﺎ ﰷﶆﻮ وﻞﺬا ﻞﺘ܈‬ ‫اﻣܹﺤﺮ وﻩﺎ ﻻ ﻩﻨﻙﻊﺔ ﻘﻴﻳ‪ ,‬ﻞﻪﺎ ﻛﺎه ا܉ﻮ اﻣﻄﻴ܈‪ ,‬وﻞﺘ܈ اﻣﻵﺠﻮ‪ 224‬ﻞﻪﺎ ﻛﺎه اﻣﻜﺎﴈ ﺣܹﲔ‪ّ .‬ﰒ‬ ‫‪219‬‬ ‫‪220‬‬ ‫‪221‬‬ ‫‪222‬‬ ‫‪223‬‬ ‫‪224‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻥﻜﺘﺎ܉ﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﺟ܈‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻨﺤﻮ‬ ‫‪arabic edition‬‬ ‫‪94‬‬ ‫ﻛﺮ ﻛﻴﻙ ّﻴﺔ اܓ ﻘﻵﺎ واﻬﻵﺎ اﻣﻎܹﻢ ان ﰷن اﻣﻮﻉﺎء ﯾﻨﻙﻇ واﻻ ﺣﺮﻛܒ‪ّ .‬ﰒ ﻛﺎل وﻈﻫ >اﻣﺒﺤﺮ< ان‬ ‫اﻣﺘﻮ ا واﻻﳒﻴﻢ ﻻ ﳛﺮﻛﺎن ﻉﲆ اﻣﺼﺤﻴܧ ﳌﺎ ﻘﻴﻵﻪﺎ ﻩﻫ اﰟ ﷲ ܓﻊﺎﱃ اﻬﺘﻵـﻰ‪.‬‬ ‫ّ‬ ‫ﻘﻵﺬا ّ‬ ‫ﯾﺪل ]ﻉﲆ ان ﻩﺎ ﰷن[‪ 225‬ﻩﻫ ܉ﻮا اﻥﻜﺘﺎ ﻻ ﻩﻜﺮوﻲ ﻘﻴﻳ ﻻ ﳛﻢ اܓ ﻘﻳ ﻞﻪﺎ ان‬ ‫ﻞﺘﺎ اﻣﻵﺠﻮ ﻣﻮ ﰷن ﰲ ܚﻨﺎﺋﻳ ﻩﺪح ﻩﺎ ܩ ّﻢ اܓ ﻘﻳ ﺮوﺟﻳ ﻈﻫ ّ‬ ‫اﻣﻊة‪ .‬وﻞﺬا ﻣﻮ اﻬﻜﻦﺒܒ اﶆﺮ‬ ‫ﻛﺒﻢ اܓ ﻘﻵﺎ ܮﻦ ّـﺎ ﻣﺰوال ّ‬ ‫ﻬܽ ]‪24‬و[ اﻣܼﺎﻘﻊﻲ ﻅﺎﻴﺮ ﰲ ك ﻛﺎل اﳌﺰﱐ ﻈﻨﻳ ﰲ‬ ‫اﻣﻊة‪ .‬و ّ‬ ‫ﻂ܈ وﻩﺎ ﻻ ﻩﻜﺮوﻲ ﻘﻴﻳ ܉ﻴﻇ‬ ‫>ؼﺘﴫﻲ< ﰲ ﺟﺎﻩﻇ اﻣܹﲑ‪ :‬وﻩﺎ ﰷن ﻩﻫ ﻞﺘﺒﻵﻨ ي اﻥﻜ ّﻙﺎ ﻘﻴﻳ ّ‬ ‫وﻩﺎ ﰷن ﻘﻴﻳ ﴍك ܉ﻄﻢ واﻬﺘﻙﻇ ܉ﺄوﻈﻴﺘﻳ‪ .‬وﻛﺎل ﰲ >ا م< وﰲ >ܸﲑ اﻣﻮاﻛﺪي< ﰲ ا ܕﺮﲨﺔ‬ ‫ﻞﺘ܈ ا ﻉﺎﰖ ﻛﺎل اﻣܼﺎﻘﻊﻲ‪ :‬وﻩﺎ وﺟﺪ ﻩﻫ ﻞﺘﺒﻵﻨ ﻘﻵﻮ ﻩﻎﲌ ّﳇﻳ‪ .‬وﯾﻨﺒﻎﻲ ﻟ ﻩﺎم ان ﯾﺪﻈﻮ ﻩﻫ‬ ‫ﻂ܈ او ﻍﲑﻲ ﻻ ﻩﻜﺮوﻲ ﻘﻴﻳ اﻉﻳ ﻞﻪﺎ ﯾـﺒـﻴﻇ ﻩﺎ ܸﻮاﻲ ﻩﻫ اﳌﻎﺎﱎ‪.‬‬ ‫ﯾﱰﲨﻳ‪ .‬ﻘﺎن ﰷن ﻉﻦﻪﺎ ﻩﻫ ّ‬ ‫وان ﰷن ﻞﺘﺎ ﴍك ܻ ّﻜﻮا اﻥﻜﺘﺎ ﻘﺎﻬﺘﻙﻊﻮا ܉ﺄوﻈﻴﺘﻳ وداܓﻳ ﻘﺒﺎﻈﻵﺎ‪ .‬وﻻ وﺟﻳ ﻣﺘﺤﺮﯾﻜﻳ وﻻ‬ ‫دﻘﻨﻳ ﻛﺒﻢ ان ﯾﻊﲅ ﻩﺎ ﻴﻮ اﻬﺘﻵـﻰ‪ .‬ﻘﻜﻮه ﰲ >ا م< ﻞﺘﺎ ﴍك ﯾﻙﻵﻨ ﻻﻬﻳ ّﳇﻳ ﴍك وﻣﻵﺬا‬ ‫ّﻉﱪ اﳌﺰﱐ ﻈﻫ ك ܉ﻜﻮه وﻩﺎ ]ﰷن[‪ 226‬ﻘﻴﻳ ﴍك ي ﻩﻫ ܉ﻮا اﻥﻜﺘﺎ وﻘﺼﻮه‪ .‬وﯾﻮﺿܧ‬ ‫ﻴﺬا ﺟ ّﺪا ﻛﻮل اﻣﺮاﻘﻊﻲ ﰲ ﴍح ﻛﻮل >اﻣﻮﺟﲒ< ﰲ ا ا ܩﺪاث وﳚ܈ اﻴ ك ﻞﺘﺒﻵﻨ اﻣﱵ‬ ‫ﻻ ّ‬ ‫ﳛﻢ اﻻﻬﺘﻙﺎع ܉ﻵﺎ‪.‬‬ ‫وﰲ ﺟﻮا اܸـﺘﺼﺤﺎ܉ﻵﺎ ﻣﻙﺎﺋﺪ ܓﻊ ّﺮف ﻩﺬاﻴﺒﻵﻨ ܮ ف‪ .‬ﻛﺎل اﻻﻩﺎم وﻛﺪ ﳜﻄﺮ ﻟﻦﻙﻄﻫ ان‬ ‫ﲤܷ اﱃ اﻻﻂ ع ﻉﲆ ﻩﺬاﻴ܈ اﳌﺒﻄﻦﲔ ﻣﻴﻮﺟّ ﻳ‬ ‫ﻞﺘ܈ اﻣﴩك ﯾﻨﺘﻙﻇ ܉ﻵﺎ ﻉﲆ ﻩﻊﲎ ان ا ﺎﺟﺔ ّ‬ ‫اﻣﺮ ّد ﻉﻦﻴﻵﺎ‪ .‬ﻘﺎن ﰷﻬܒ ܓك اﳌﻜﺎﻻ ﻩܼﻵﻮ ﻘﺎﻣﺮي ا܉ﻄﺎﻣﻵﺎ‪ .‬وان ﰷن ﻘﻴﻵﺎ ﻩﺎ ﱂ ﯾﺘﻜ ّﺪم اﻻﻂ ع‬ ‫ﻉﻦﻴﻳ ﻘﻙﻲ ﺟﻮا اܸـﺘﺼﺤﺎ܉ﻳ ﻛﺎل اﻣܼـﻴܬ ﻈﺰ ادﻼﻫ ܋ﻫ ﻈﺒﺪ اﻣܹ م ﰲ اﻣܹﲑ ﻩﻫ >ؼﺘﴫ‬ ‫اﻣﻨﻵﺎﯾﺔ< ﻣﺘﻊﺮف ﻩﻜﺎﻣﺘﻵﻨ وﻼﺮ ّد ﻉﻦﻴﻵﻨ ܕﺮ ّدد واﺣﺘﻪﺎل ّ܉ﲔ اﻬﺘﻵـﻰ‪ 227.‬وﻛﺎل اﻣﻎﺰاﱄ ﰲ اﻣܹﲑ ﻩﻫ‬ ‫>ﺑܹـﻴﻄﻳ< وﳑﺎ ﯾﺘﻦﻗ ﻞﺘﺒﻵﻨ اﳌܼـﺘﻪﻦﺔ ﻉﲆ اﻥﻜﻙﺮ وا ﺤﻮد وﻩﺎ ﳛ ّﺮم اﻻﻬﺘﻙﺎع ܉ﻳ ﻘﻴﺒﻄﻢ ك‬ ‫وܕﺮ ّد ا ﻦﻮد اﱃ اﳌﻎﺎﱎ‪ .‬وان ﰷﻬܒ ﻳܹـﺘﻙﺎد ﻩﻨﻵﺎ ܓﻙﺼﻴﻢ ﻩﺬاﻴﺒﻵﻨ اﻣﺒﺎﻂة وﻳܹـﺘﻊﺎن ܉ﻳ ﰲ اﻣﺮ ّد‬ ‫ﻉﻦﻴﻵﻨ ﻘﻙﻲ اﻻܸـﺘﺼﺤﺎ ﳌﺜﻢ ﻴﺬا اﻣﻎﺮض ܕﺮ ّدد واﺣﺘﻪﺎل‪.‬‬ ‫‪229‬‬ ‫ّ‬ ‫ودل ﻩﻫ ك ﻛﻮﳍﻨ ﰲ ا ا ܩﺪاث‪ [ 24] 228‬ان ﺣﳬﻵﺎ ﰲ اﻻܩﱰام اﻻﻛﺮام ܓﲋﯾﻵﻵﺎ‬ ‫ﻩܷ اﶈﺪث‪ 230‬ﻣﻵﺎ ﰷܩﱰام اﻣﻜﺮ ن ܉ ܮ ف‪ .‬ﻥﻜﻫّ ﻴﻢ ܓﻦﺤﻚ ﲟﺎ ﱂ ﯾﻨܹܬ ﻩﻨﻳ ﻣﻴﺤ ّﺮم‬ ‫ﻈﻫ ّ‬ ‫‪231‬‬ ‫اﳌܷ ] م[ ﲟﺎ ﻧܹܬ ﻣﻴﻜﺮﻲ؟ ﺟّ ﺤﻮا ﺣﳬﻵﺎ ﰲ ك ﺣﻜﻨ ﻩﺎ ﻧܹܯܒ ܓ وܓﻳ ﻩﻫ اﻣﻜﺮ ن‬ ‫ّ‬ ‫ّ‬ ‫ﰲ ﰠ اﻣﻮهﲔ‪ .‬وﻴﺬا اﻣﺤﻜﻨ ﻩﺬﻛﻮ ﰲ >اﻣﺮوﺿﺔ< >واﻣﴩܩﲔ< >واﻥﻜﻙﺎﯾﺔ< >وؼﺘﴫﻴﺎ<‬ ‫‪225‬‬ ‫‪226‬‬ ‫‪227‬‬ ‫‪228‬‬ ‫‪229‬‬ ‫‪230‬‬ ‫‪231‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ﻘﻲ د ﻛﺒﻢ ادܮﺎل اﻣﻵﺎﻩܺ‪ :‬وان ﻞﺎن ﻘﻴﻵﺎ ﻩﺎ ﻣﻨ ﯾﺘﻜﺪم اﻻﻂ ع ﻉﻦﻴﻳ ﻘﻙﻲ ﺟﻮا اܸـﺘﺼﺤﺎ܉ﻳ ܕﺮدد واﺣﺘﻪﺎل ܉ﻴﻫ اﻬﺘﻵـﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺒﺎ اﻣﻪﺬﻛﻮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺣﻜﻪﻨﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻪﺼﺤﻗ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪95‬‬ ‫‪arabic edition‬‬ ‫>واﻣﺒﻵﺠﺔ ﻬﻈﻨ ا ﺎوي< وﻍﲑ ك ﻩﻫ ﻞﺘ܈ اﳌﺬﻴ܈‪ .‬واﻣﺘﻊﺒﲑ ا ﺻܧّ ﻉﲆ ﻩﺎ اﺻﻄﻦﺤﻮا‬ ‫ﻉﻦﻴﻳ ّ‬ ‫ﻩܷ اﶈﺪث ﻣﻵﺎ ّ‬ ‫ﻛﻮي‪.‬‬ ‫ﯾﺪل ﻉﲆ ان اﻣﻮﺟﻳ اﻣﻜﺎﺋﻢ ﲝﺮﻩﺔ ّ‬ ‫وﻈﺒﺎ ػ ّﺮ اﳌﺬﻴ܈ اﻣܼـﻴܬ ػﲕ ادﻼﻫ اﻣﻨﻮوي ﲪﻳ ﷲ ﰲ ﻩܹﺎﺋﻢ ﻜﻵﺎ ﰲ ﺧﺮ ا‬ ‫ا ܩﺪاث ﻩﻫ >ﴍح ّ‬ ‫ﻩܷ‪ 233‬اﻣﺘﻮ ﯾﺔ واﻻﳒﻴﻢ وﲪﻦﻵﻪﺎ ﻞﺬا‬ ‫اﳌﻵﺬ ‪ <232‬اﻣﺜﺎﻣﺜﺔ ﳚﻮ ﻟﻦﻪﺤﺪث ّ‬ ‫ﻛﻄﻇ ܉ﻳ اﶺﻵﻮ ‪ .‬و ﻛﺮ اﳌﺎو دي واﻣﺮواﱐ ﻘﻴﻳ وﺟﻵﻴﻫ ܩﺪﻴﻪﺎ ﻻ ﳚﻮ واﻣﺜﺎﱐ ﻛﺎﻻ – وﻴﻮ‬ ‫ﻛﻮل ﲨﻵﻮ ﺻﺤﺎ܉ﻨﺎ – ﳚﻮ ﻻﻬﻵﺎ ﻩﺒﺪة ﻩﻨܹﻮܮﺔ‪ .‬ﻛﺎل ّ‬ ‫اﳌﺘﻮﱄ ﻘﺎن ﻅﻫّ ان ﻘﻴﻵﺎ ܻﻴﺌﺎ ﻍﲑ‬ ‫ﻩﺒﺪل ﻛﺮﻲ ﻩّܹ ﻳ وﻻ ﳛ ّﺮم اﻬﺘﻵـﻰ‪ .‬وﻻ ّ‬ ‫ﻩܷ اﶈﺪث ﻣﻵﺎ ﻟ ܩﱰام‪ ,‬واﻻܩﱰام ﻘﺮع‬ ‫ܻﻝ ان ﻛﺮاﻴﺔ ّ‬ ‫ﺟﻮا اﻻ܉ﻜﺎء واﻻﻬﺘﻙﺎع اﻣﻜﺮاء واﻣܹﻪﺎع‪.‬‬ ‫وﴏح ﻩﻫ ك ّﳇﻳ ﻛﻮل اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ ان ﻩﺎ ﻻ ﻩﻜﺮوﻲ ﻘﻴﻳ ﯾﺒﺎع‪ .‬وﻞﺬا ﻛﻮل اﻣﺒﻎﻮي‬ ‫ﰲ >ܓﻵﺬﯾﺒﻳ< ﰲ ﺧﺮ ا اﻣﻮﺿﻮء وﻞﺬك ﻣﻮ ّ‬ ‫ܕﳫﻨ ي ا ﻨ܈ ܋ﳫﻪﺔ ܓﻮاﻘﻚ ﻬﻈﻨ اﻣﻜﺮ ن او‬ ‫ﻛﺮ ﯾﺔ ﻧܹܯܒ ﻛﺮاءܓﻵﺎ او ﻛﺮ اﻣﺘﻮ ﯾﺔ واﻻﳒﻴﻢ او ﻛﺮ ﷲ ܸـﺒﺤﺎﻬﻳ وܓﻊﺎﱃ او ّ‬ ‫ﺻﲆ‪ 234‬ﻉﲆ‬ ‫اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﺠﺎﺋﺰ‪ .‬ﻛﺎﻣܒ ﻉﺎﺋܼﺔ ﴈ ﷲ ﻈﻨﻵﺎ ﰷن اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ ﯾﺬﻛﺮ ﷲ ﻉﲆ ّ‬ ‫ﰻ ﺣﻴﺎﻬﻳ‪ .‬ﻘﺎﻬﻳ ﻻ ﯾﺤﺘﻪﻢ اﻬﻳ ﳚﻮ ﻟﻦﺠﻨ܈ ﻩﺎ ﻻ ﳚﻮ ﻟﻦﻪﺤﺪث ܉ﻢ‬ ‫ّ‬ ‫ﰻ ﻩﺎ ﺟﺎ ﻟﻦﺠﻨ܈ ﻛﺮاءܓﻳ ﺟﺎ ﻟﻦﻪﺤﺪث وﻻ ﻈﻜܷ‪ .‬وܓﻊﻦﻴه ذك ﲝﺪﯾܙ ﻉﺎﺋܼﺔ ﴈ ﷲ‬ ‫ﻈﻨﻵﺎ ]‪25‬و[ ّ‬ ‫دال ﻉﲆ ان ك ﻛﺮ ‪ 235‬ܓﻊﺎﱃ وﻞﺬا ﻩﺎ ﻛﺎﻣﻮﻲ ﰲ ا اﻻﳝﺎن‪.‬‬ ‫ﻛﺎل ﰲ >اﻣﺮوﺿﺔ< ﻘﻴﻪﺎ ا ا ܩﻦﻗ ﻻ ّ‬ ‫ﯾﺘﳫﻨ ﻛﻦܒ ﻛﺎل اﻣﻜ ّﻙﺎل ﰲ >ﴍح اﻣﺘﻦܯﻴܽ< ﻣﻮ ﻛﺮ‬ ‫اﻣﺘﻮ ا اﳌﻮﺟﻮد ]اﻣﻴﻮم[‪ 236‬ﱂ ﳛﻨܙ ّا ّ‬ ‫ﻧܼﻝ ﰲ اذي ﻛﺮﻲ ﻴﻢ ﻴﻮ ﻩﺒﺪل م ﻻ وﷲ اﻉﲅ‪.‬‬ ‫و ﻩّﺎ ﻛﻮﻣﻵﻨ ﰲ اﻣﻵﺪﻬﺔ ان ﻉﻦﻴﻵﻨ ان ﻻ ﯾﻈﻵﺮوا ﻩﻨﻜﺮا ﻩﺜﻢ ܸﻪﺎع اﳌܹﻦﻪﲔ ﻛﺮاء ﻞﺘﺎ܉ﻵﻨ اﻣﺘﻮ ا‬ ‫ﻘﻊﻦﺘﻳ ان ﰲ ك ܻﻊﺎ ا ّ‬ ‫واﻻﳒﻴﻢ ّ‬ ‫܉ﻊﻦﻮ دﯾﻨﻵﻨ‪ .‬و ﻩّﺎ ﻛﻮﳍﻨ ﰲ اﻣﻮﺻ ّﻴﺔ اﻬﻵﺎ ﻻ ﲡﻮ ﰲ ﻩﻊﺼﻴﺔ‬ ‫ﻩﺜﻢ َﻞ ْﺘ܈ اﻣﺘﻮ ا واﻻﳒﻴﻢ وﻛﺮاءܓﻵﻪﺎ ﻘﺎﳌﺮاد ܉ﻳ ﻞﺘﺎ܉ﺘﻵﻪﺎ ﻉﲆ ﻩﺎ ﻴﻪﺎ ﻉﻦﻴﻳ وﻛﺮاءܓﻵﻪﺎ ذك‪ .‬ﻘﺎن‬ ‫ﻩﻫ اﳌﻊﻦﻮم ان ﻘﻴﻵﺎ اﳌﺒﺪل وﻞﺘﺎ܉ﺘﻵﻪﺎ وﻛﺮاءܓﻵﻪﺎ ﻞﺬك‪ 237‬اﻛﺮا ﲜﻪﻴﻇ ﻩﺎ ﻘﻴﻵﻪﺎ او ﺗܹﻦﻴﻂ ﻉﲆ‬ ‫اﻻﻛﺮا ܉ﻳ‪ .‬و ّ‬ ‫ﯾﺪل ﻉﻦﻴﻳ ܓﻊﺒﲑ اﻣﺒﻎﻮي ﰲ >ܓﻵﺬﯾﺒﻳ< ܉ﻜﻮه وان ﺻﺎ اﻣﺘﻮ ﯾﺔ واﻻﳒﻴﻢ اذي‬ ‫ﰲ ﯾﺪﯾﻵﻨ ﱂ ﳚﺰ ܕﺮﻞﻳ ﻉﲆ ܩﺎه ﻬ ّﻳ ﻩﺒﺪل ﻻ ﺣﺮﻩﺔ ه اﻬﺘﻵـﻰ‪.‬‬ ‫‪238‬‬ ‫واﻩﺎ ا ا ﻈ ّﻜ܈ اﻣﺼﺤﻴܧ ﲟﺎ ﯾﻦﻴﻚ ܉ﻳ ﻩﻫ ܉ﻴﺎن ﻩﺼﺎدﻛﺘﻳ ﻟﻦﻜﺮ ن وܓﺄﯾـﻴﺪﻲ ]܉ﻳ[ واﳌﺒﺪل‬ ‫܉ﺒﻴﺎن ﻘܹﺎدﻲ ܉ﺘﻜﺬﯾ܈ اﻣﻜﺮ ن ه‪ ,‬ﻘﻦﻴܷ ܉ﺪاܮﻢ ﰲ ك ﻘﺎﻬﻳ ﻣﻴܷ ܉ﻜﺎء ه ﻉﲆ ܩﺎه‪ .‬وﻉﲆ‬ ‫ﻴﺬا ّ‬ ‫دل ام اﻣܼﺎﻘﻊﻲ ﻞﻪﺎ ﯾﺄﰐ ﻈﻨﻳ ﰲ اﻣﻙﺼﻢ اﻣܹﺎ܉ﻇ ﺣﻴܙ ﻛﺎل وﻣﻮ وﴅ ان ﻼﻜﺘ܈‬ ‫‪232‬‬ ‫‪233‬‬ ‫‪234‬‬ ‫‪235‬‬ ‫‪236‬‬ ‫‪237‬‬ ‫‪238‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻪﺬﻴ܈‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻫ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪:‬وܓﻊﺎﻣﻰ وﺻﻦﻰ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻟﻦﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﺬﻟﻝ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪96‬‬ ‫܉ﺜﻦﺜﻳ اﻣﺘﻮ ﯾﺔ واﻻﳒﻴﻢ ﯾﺪ ﱂ ﲡﺰ اﻣﻮﺻ ّﻴﺔ ﻻن ﷲ ﻈ ّﺰ ّ‬ ‫وﺟﻢ ﻛﺪ ﻛﺮ ܓﺒﺪﯾﻦﻵﻨ ﻩﻨﻵﺎ‪ .‬ﻘﺘﺄﻩّﻢ‬ ‫ܓﻜﻴﻴﺪﻲ ܉ﻜﻮه ﯾﺪ ﯾ ّﺘﻀܧ ك اك‪ .‬وﻻ ﳚﻮ ﻂﺮد ﻴﺬا ﰲ ܓﻙﺎﺻﻴﻢ‪ 240‬اﻥﻜﺘﺎ܉ﲔ ﻣ܃ ﯾﻀﻴﻇ‬ ‫ܓﻊﻦﻴﻢ اﻻﻩﺎم ﲪﻳ ﷲ اﻣﺘﺒﺪﯾﻢ‪ .‬وﻻ ﲪﻢ اﳌﻨﻇ اﳌﺬﻛﻮ ﰲ ا اﻣܹﲑ وﻍﲑﻲ ﻉﲆ اﻣﻊﻪﻮم ﻣ܃‬ ‫ﯾﺘﻨﺎﻛﺾ ﻩﻇ اﻂ ﻛﻵﻨ اﻣﻜﻮل ﰲ ا ا ܩﺪاث اﻻܩﱰام‪ .‬وﻻ ﻛﻮﳍﻨ اﻻܩﱰام ﻉﲆ اﻣﻊﻪﻮم ﻣ܃ ّ‬ ‫ﯾﺘﻨﺎﻛﺾ ﻩﺎ ﻛﺎﻣﻮﻲ ﰲ ا ]‪ [ 25‬اﻣܹﲑ ﻩﻫ اﻂ ق اﳌﻨﻇ‪ .‬܉ﻢ اﻂ ﻛﻵﻨ ﰲ ّ‬ ‫ﰻ ﻩﻫ اﻣﺒﺎ܉ﲔ‬ ‫ﻩﻜ ّﻴﺪ ﲟﺎ ﰲ اﻵﺧﺮ‪ .‬ﻘﺎﻂ ﻛﻵﻨ ا ﻮا ﰲ ا ا ܩﺪاث ؼﺼﻮ ﲟﺎ ﱂ ﯾﺒ ّﺪل واﻂ ﻛﻵﻨ اﳌﻨﻇ‬ ‫ﰲ ا اﻣܹﲑ وﻍﲑﻲ ﻩﺤﻪﻮل ﻉﲆ اﳌﺒﺪل‪ .‬وﻉﻦﻴﻳ ﯾﺘ ّﲋل ﻂﺒﺎﻛﻵﻨ ﻉﲆ اﻣﻨﻜﻢ ﻩﻨﻵﺎ ﻩﻫ ﻍﲑ ﻮﻜﲑ‬ ‫واﻻ اﻛﻀܒ ﻛﻮاﻣﻵﻨ ﻘﻊﺎﻣﻵﻨ وܩﺎܻﺎﱒ ﻩﻫ ك‪.‬‬ ‫‪241‬‬ ‫وﻛﻮل >اﻣﺮوﺿﺔ< اﳕﺎ ﻬﻜ ّﺮﻴﺎ ﰲ ﯾﺪﯾﻵﻨ ﻞﻪﺎ ﻬﻜ ّﺮ اﻣܯﻪﺮ‪ ,‬ﻩﻊﻨﺎﻲ اا ا ا ﻅﻙﺮا ܉ﻵﺎ ܓﻦﻙﻨﺎ ﻩﺎ‬ ‫ﰷن ﻩﺒﺪﻻ وﱂ ﻬـﱰﻞﻳ ﻉﲆ ܩﺎه‪ 242‬ﻞﻪﺎ ﰷن وﻴﻮ ܉ﺄﯾﺪﯾﻵﻨ ﰷﻣܯﻪﺮ ﻩﺎ داﻩܒ ﲬﺮا‪ .‬وﻼﺰﯾﺪ ك‬ ‫ﻈﻨﺪك وﺿﻮܩﺎ ﻩ ﺣﻈﺔ ﻩﺎ ﻬﻜﻢ ﻈﻫ اﻣﻜﺎﴈ ا ܹﲔ اﻬﻳ ﳚﻮ اﻻܸﺘﻨﺠﺎء ܉ﻵﻪﺎ ﻻﻬﻳ ﻩﺒ ّﲏ ﻉﲆ‬ ‫اﻣﻜﻮل اﻣﻜﺎﺋﻢ ان ّ‬ ‫اﻥﲁ ﻩﺒﺪل وﻴﻮ ﺿﻊﻴﻗ ﻞﻪﺎ ﯾﺄܓﻲ او ﻩﺤﻪﻮل ﻉﲆ اﳌﺒﺪل ﻩﻨﻵﻪﺎ‪ .‬ﻻﻬﻳ ﻻ‬ ‫ﳜﻙﻰ ﻉﲆ ܩﺪ ان ﻩܹﻦﻪﺎ ﻘﻀ ﻈﻫ ﻉﺎﱂ ﻻ ﯾﻜﻮل اﻬﻳ ﻳܹﺘﻨﺠﻲ ܉ﻨﺤﻮ ﻩﺎ ﻘﻴﻵﺎ ﻩﻫ ﳓﻮ ﻛﺎل‬ ‫ﷲ ﲨﻴﻇ ]ﻴﺬﻲ[‪ 243‬اﻻﯾﺂ ّﳇﻵﺎ‪ :‬ا اﻣﺮ ّ اﻣﻵﻝ اذي ﺻﻊﺪܓﻝ ﻩﻫ ض ﻩﴫ ﻩﻫ اﻣﻊﺒﻮدﯾﺔ‬ ‫و ّ‬ ‫اﻣﺮق‪ .‬ﻻ ﻼﻜﻮﻮﻫ ك اﻣﻵﺔ ﻍﲑي‪ .‬ﻻ ܓﻊﻪﻦﻫّ ܻﻴﺌﺎ ﻩﻫ ا ﺻﻨﺎم واﻣﺘﻪﺎܚﻴﻢ اﻣﱵ ﳑﺎ ﰲ اﻣܹﻪﺎء‬ ‫ّ‬ ‫ّ‬ ‫ﻘﻮق وﰲ ا ض ﲢܒ وﳑﺎ ﰲ اﳌﺎء ܸﻙﻢ ا ض‪ .‬ﻻ ﺗܹﺠﺪنّ ﻣﻵﺎ وﻻ ܓﻊﺒﺪﻬﻵﺎ‪ .‬ﱐ ا اﻣﺮ ّ‬ ‫اﻣﻵﻝ‪ .‬ﻻ ܓﻜܹﻨ اﻣﺮ ّ اﻣﻵﻝ ﻞﺬا ﻻن اﻣﺮ ّ ﻻ ّ‬ ‫ﻼﺰﰾ ﻩﻫ ܩﻦﻗ اﲰﻳ ﻞﺬا‪ .‬ﻛﺮم اك و ﻩّﻝ‬ ‫ﻣﻴﻄﻮل ﲻﺮك ﰲ ا ض اﻣﱵ ﯾﻊﻄﻴﻜﻵﺎ اﻣﺮ ّ اﻣﻵﻝ‪ .‬ﻻ ܓﻜﺘﻢ‪ .‬ﻻ ܕﺰن‪ .‬ﻻ ﺗﴪق‪ .‬ﻻ ﺗܼﻵﺪ‬ ‫ﻉﲆ‪ 244‬ﺻﺎﺣﺒﻝ ܻﻵﺎد و ‪.‬‬ ‫ﻴﺬا ﺧﺮ ﻩﺎ د ﻛﺮﻲ ﻩﻫ ادﻣﻴﻢ ﻉﲆ ܸ ّﻨ ّﻴﺔ اﻂ ق ﻛﺮ ﻩﺎ ﻻ ﻩﻜﺮوﻲ ﻘﻴﻳ ﻩﻫ اﻥﻜﺘ܈‬ ‫اﻣﻜﺪﳝﺔ ﻟﻦﺮ ّد ﻉﲆ ﻴﻦﻵﺎ ܉ﻳ او اﻣﺘﻨﺒﻴﻳ ﻉﲆ ﻩﺼﺎدﻛﺘﻳ ﻥﻜﺘﺎ܉ﻨﺎ واﻣﺰاﻩﻵﻨ ܉ﻳ وﳓﻮ ك ﻩﻫ اﻣﻙﻮاﺋﺪ‬ ‫اﻣﻎﱯ‪ .‬ﻘﺎﻬﻳ‬ ‫اﻣﱵ ﻻ ﲣﻙﻰ ﻉﲆ ﻩﻨﺼﻗ‪ 245‬ﻩﺜﻢ ﻅﻵﻮ اﻈﺠﺎ اﻣﻜﺮ ن ]‪26‬و[ ﻅﻵﻮ ا ܉ﻴّﻨﺎ ﻟذﻞـﻲ و ّ‬ ‫ܓﺘﺒﲔ ا ܻـﻴﺎء‪ .‬و ﻩّﺎ اﳌﺒﺪل ﻘ ّ‬ ‫ﻞﻪﺎ ﻛﻴﻢ ܉ﻀ ّﺪﻴﺎ ّ‬ ‫ﳛﻢ ﻛﺮﻲ اﻻ ﻩﻜﺮوا ܉ﺒﻴﺎن اﻬﻳ ﻩﺒﺪل ﻣﻴﺤﺬ‬ ‫‪246‬‬ ‫ﻩﻨﻳ و ك ﳓﻮ ﻩﺎ ﻛﺎه ا ﲚﺔ ﰲ ا ﺪﯾܙ اﻣﻀﻊﻴﻗ واﳌﻮﺿﻮع وﷲ اﳌﻮﻘﻚ‪ .‬وﱂ ﯾﺒﻚ ]܉ﻊﺪ[‬ ‫ﻩﻊﺮﻘﺔ ﻴﺬﻲ ا ّدة وﻩﺎ ﻛﺮ ﻩﻫ ﴍﺣﻵﺎ و܉ﻴﺎﻬﻵﺎ ﻩﻫ ام ا ﺋﻪﺔ ّﻻ اܓﺒﺎﻈﻵﺎ واﻣﻮﻛﻮف ﻈﻨﺪﻴﺎ و‬ ‫‪239‬‬ ‫‪239‬‬ ‫‪240‬‬ ‫‪241‬‬ ‫‪242‬‬ ‫‪243‬‬ ‫‪244‬‬ ‫‪245‬‬ ‫‪246‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﺘﺎﻩﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻙﻀﻴﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻬﻪﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻜﺎﻣﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻻ ﺗܼﻵﺪ ܉ﻊﺮق ﻉﻦﻰ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺼﻨﻗ‬ ‫اد ﻩﻫ د‬ ‫‪97‬‬ ‫‪arabic edition‬‬ ‫اﻣﻜﻮل‪ 247‬اﻣﺘܼﻵّـﻲ‪ 248‬و ّ‬ ‫اﻣﺘﺤﲂ اذي ﻻ ﻳܹﻮ وﻻ ﯾﻊﺒﺄ ܉ﻜﺎﺋه وﻻ ﯾﻦﺘﻙܒ اﻣﻴﻳ وﻻ ﯾﻊ ّﻮل ܉ﻮﺟﻳ‬ ‫ﻉﻦﻴﻳ‪ .‬ﻞﻪﺎ ﻬﻜﻢ ك ﻈﻫ اﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ اﻻﻩﺎم ﴎاج ادﻼﻫ اﻣﺒﻦﻜﻴﲏ ﰲ واﺧﺮ ﻛܹﻨ اﻣﻙﻲء‬ ‫واﻣﻎﻨﻴﻪﺔ ﻩﻫ ܕﺮܓﻴﺒﻳ >ﻥﻜﺘﺎ ا م< ﻛﺎل‪ :‬وﻩﻫ ܮﺎﻣﻗ ܻﻴﺌﺎ ﳑﺎ وي ﻈﻫ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ ﻘﻦﻴܹܒ ﰲ ﻛﻮه ﺣﺠّ ﺔ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺎل اﻣܼﺎﻘﻊﻲ ﰲ و ﺧﺮ ﻞﺘﺎ ا ﺪﯾܙ ﻩﻫ >ﻞﺘﺎ ا م< ﰲ ﺧﺮ ا ﻬﻙﻲ اﻣﻮد ﳜﺎﻂ܈‬ ‫ﴯﺼﺎ ﻛﺎل ه ﻻ ﻬﻙﻲ اﻣﻮد اﻟﻦﻊﺎن وﺟﻊﻢ اﻣﻮد ﻣﺰوج اﳌﺮ ّ‬ ‫܋ﲁ ܩﺎل ن اﻣﻨﱯ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ ﻛﺎل اﻣﻮد ﻟﻦﻙﺮا ‪ .‬ﯾܒ ﺟ ﻣﻮ ﲻﺪ اﱃ ܸـﻨّﺔ ﻣﺮܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ﻘﺨﺎﻣﻙﻵﺎ او اﱃ ﻩﺮ ﻈﺮف ﻈﻮا ّم ﻩﻫ اﻣﻊﻦﻪﺎء ﻩﺠﺘﻪﻊﲔ ﻉﻦﻴﻳ ﱂ ﯾﻊﲅ ﻣﻵﻨ ﻘﻴﻳ ﻩﻨﻵﻨ ؼﺎﻣﻙﺎ ﻘﻊﺎ ﺿﻳ‪,‬‬ ‫ܕﻜﻮن ه ﺣـﺠّ ﺔ ﲞ ﻘﻳ م ﻼﻜﻮن ܉ﻵﺎ ﺟﺎﻴ ﳚ܈ ﻉﻦﻴﻳ ان ّ‬ ‫ﯾﺘﻊﲅ؟ ﻻﻬﻳ ﻣﻮ ﺟﺎ ﻴﺬا ܩﺪ‬ ‫ﻥﲁ ܩﺪ ان ﯾﻨﻜﺾ ّ‬ ‫ﰷن ّ‬ ‫ﰻ ﺣﲂ ܉ﻎﲑ ܸـﻨّﺔ و܉ﻎﲑ اﺧﺘ ف ﻩﻫ ﻴﻢ اﻣﻊﲅ‪ .‬ﻘﻪﻫ ﺻﺎ اﱃ‬ ‫ﻩﺜﻢ ﻩﺎ وﺻﻙܒ ﻩﻫ ان ﻻ ﯾﻨﻙﻲ اﻣﻮد ܉ﻦﻊﺎن ܮﺎﻣﻗ ܸـﻨّﺔ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪.‬‬ ‫ّﰒ ﻩﺎ ﱂ ﻉﲅ اﳌܹﻦﻪﲔ اﺧﺘﻦﻙﻮا ﻘﻴﻳ‪ّ .‬ﰒ ﻩﻫ ﻈﺠ܈ ﻩﺮ ﻛﺎﺋﻢ ﻴﺬا اﻬﻳ ﯾ ّﺪﻈﻲ اﻣﻜﻮل اﻻﺟﻪﺎع‬ ‫وا܉ﻄﺎل ﻍﲑﻲ ﻘﻪﺎ ﯾﻊﺪو ان ﻼﻜﻮن ﺟ ﻻ ﯾﻊﺮف اﺟﻪﺎﻉﺎ وﻻ اﻘﱰاﻛﺎ ﰲ ﻴﺬا او ﻼﻜﻮن ﺟ‬ ‫ﻻ ﯾﺒﺎﱄ ﻩﺎ ﻛﺎل اﻬﺘﻵـﻰ‪.249‬‬ ‫وﻛﺎل ادا ف ܮﱪا ا ܹﻫ ܋ﻫ ﺑﴩ ا اﳌﻊﺎﻘﺎ‪ 250‬ﻈﻫ اﻻو اﻈﻲ ﻛﺎل ﻞﺘ܈ ﲻﺮ ܋ﻫ ﻈﺒﺪ‬ ‫اﻣﻊﺰﻼﺰ اﻬﻳ ﻻ ي ܩﺪ ﰲ ﻞﺘﺎ ﷲ واﻬﻪﺎ ي ا ﺋﻪﺔ ﻘﻴﻪﺎ ﱂ ﯾﲋل ﻘﻴﻳ ﻞﺘﺎ وﱂ ]‪[ 26‬‬ ‫ﺗﴪ ܉ﻳ ܸـﻨّﺔ ﻩﻫ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬وﻻ ي ܩﺪ ﰲ ܸـﻨّﺔ ܸـﻨّﻵﺎ ܸﻮل ﷲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ܮﱪا ﻩﻮﳻ ܋ﻫ ܮﺎد ا ﻩﻊﺘﻪﺮ ܋ﻫ ܸﻦﻴﻪﺎن ﻈﻫ ﻈﺒﺪ ﷲ ܋ﻫ ﲻﺮ‬ ‫ان ﲻﺮ ܋ﻫ ﻈﺒﺪ اﻣﻊﺰﻼﺰ ﺧﻄ܈ ﻘﻜﺎل‪ :‬ا ﯾّﻵﺎ اﻣﻨﺎ ان ﷲ ﱂ ﯾﺒﻊܙ ܉ﻊﺪ ﻬﺒ ّﻴﲂ ﻬﺒ ّﻴﺎ وﱂ ﯾﲋل‬ ‫܉ﻊﺪ ﻴﺬا اﻥﻜﺘﺎ اذي ﻮﺰه ﻉﻦﻴﻳ ﻞﺘﺎا‪ .‬ﻘﻪﺎ ܩ ّﻢ ﷲ ﻉﲆ ﻣܹﺎن ﻬﺒ ّﻴﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ﻘﻵﻮ ܩ ل اﱃ ﯾﻮم اﻣﻜﻴﺎﻩﺔ‪ ,‬وﻩﺎ ﺣ ّﺮم ﻉﲆ ﻣܹﺎن ﻬﺒ ّﻴﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻵﻮ ﺣﺮام اﱃ ﯾﻮم‬ ‫اﻣﻜﻴﺎﻩﺔ‪ .‬ﻻ واﱐ ﻣܹܒ ܉ﻜﺎض و ّ‬ ‫ﻥﻜﲏ ﻩﻨ ّﻙﺬ وﻣܹܒ ﲟﺒﺘﺪع وﻥﻜ ّﻨﻲ ﻩ ّﺘﺒﻇ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺎل اﻣܼﺎﻘﻊﻲ ﰲ واﺧﺮ >اﻣﺮܸﺎة< ﻩﻫ ا اﻻﺟﺘﻵﺎد وﱂ ﳚﻊﻢ ﷲ ܩﺪ ܉ﻊﺪ ܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ان ﯾﻊﻜﻢ‪ 251‬اﻻ ﻩﻫ ﺟﻵﺔ ﻉﲅ ﻩﴣ ﻛﺒه‪ .‬وﺟﻵﺔ اﻣﻊﲅ ܉ﻊﺪ اﻥﻜﺘﺎ‬ ‫واﻣܹـﻨّﺔ واﻻﺟﻪﺎع واﻵا ّﰒ ﻩﺎ وﺻﻙܒ ﻩﻫ اﻣﻜﻴﺎ ﻉﻦﻴﻵﺎ‪ .‬وﻻ ﯾﻜﻴܷ اﻻ ﻩﻫ ﲨﻇ اﻵة اﻣﱵ‬ ‫اﻣﻜﻴﺎ ܉ﻵﺎ وﱔ اﻣﻊﲅ ܉ﺄﺣﲀم ﻞﺘﺎ ﷲ ﻘﺮﺿﻳ و د܉ﻳ واܸﺨﻳ وﻩﻨܹﻮܮﻳ وﻉﺎﻩّﻳ وܮﺎﺻّ ﻳ‬ ‫وا ܻﺎدﻲ‪ .‬وﻳܹ ّ‬ ‫ـﺘﺪل ﻉﲆ ﻩﺎ اﺣﺘﻪﻢ اﻣﺘﺄوﯾﻢ ﻩﻨﻳ ﺑܹﲍ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻘﺎ ا‬ ‫‪247‬‬ ‫‪248‬‬ ‫‪249‬‬ ‫‪250‬‬ ‫‪251‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﺪﻴﺎ واﻣﻜﻮل‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣܼﻵﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻨﻵـﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺤܹﻴﻫ ܋ﻫ ﺑܼﺮ اﻣﻪﻜﺎﻘﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻙﻊﻢ‬ ‫‪arabic edition‬‬ ‫‪98‬‬ ‫ﱂ ﳚﺪ ܸـﻨّﺔ ﻘﺒﺎﺟﻪﺎع اﳌܹﻦﻪﲔ‪ ,‬ﻘﺎن ﱂ ﻼﻜﻫ اﺟﻪﺎع ﻘﺒﺎﻣﻜﻴﺎ ‪ .‬وﻻ ﳚﻮ ܩﺪ ان ﯾﻜﻴܷ اﻻ‬ ‫ان ﻼﻜﻮن ﻉﺎﳌﺎ ﲟﺎ ﻩﴣ ﻛﺒه ﻩﻫ اﻣܹﲍ وﻛﺎوﯾﻢ اﻣܹﻦﻗ واﺟﻪﺎع اﻣﻨﺎ واﺧﺘ ﻘﻵﻨ وﻣܹﺎن‬ ‫ﺣﱴ ﻼﻜﻮن ﺻﺤﻴܧ اﻣﻊﻜﻢ ّ‬ ‫اﻣﻊﺮ ‪ .‬وﻻ ﻼﻜﻮن ه ان ﯾﻜﻴܷ ّ‬ ‫وﺣﱴ ﯾﻙ ّﺮق ܉ﲔ اﳌܼﺘﺒﻳ وﻻ ﯾﻊﺠﻢ‬ ‫اﻣﻜﻮل ﻘﻴﻳ دون اﻣﺘﺜﺒّܒ‪ .‬وﻻ ﳝﺘﻨﻇ ﻩﻫ اﻻܸـﺘﻪﺎع ﳑﻫ ܮﺎﻣﻙﻳ ﻻﻬﻳ ﻛﺪ ﯾﺜﺒﺘﻳ‪ 252‬اﻻܸـﺘﻪﺎع ﻣﱰك‬ ‫اﻣﻎﻙة وﻼﺰداد ܉ﻳ ܓﺜﺒﻴﺘﺎ ﻘﻴﻪﺎ اﻈﺘﻜﺪ ﻩﻫ اﻣﺼﻮا ‪ .‬وﻉﻦﻴﻳ ﰲ ك ܉ﻦﻮ ﻍﺎﯾﺔ ﺟﻵﺪﻲ واﻻﻬﺼﺎف‬ ‫ﻩﻫ ﻬﻙܹﻳ ّ‬ ‫ﺣﱴ ﯾﻊﺮف ﻩﻫ ﻼﻫ ﻛﺎل ﻩﺎ ﯾﻜﻮل وܕﺮك ﻩﺎ ﯾﱰك‪ .‬وﻻ ﻼﻜﻮن ﲟﺎ ﻛﺎل ﻈﲎ ﻩﻨﻳ ﲟﺎ‬ ‫ܮﺎﻣﻙﻳ ّ‬ ‫ﺣﱴ ]‪27‬و[ ﯾﻊﺮف ]ﻘﻀﻢ ﻩﺎ ﯾﺼﲑ اﻣﻴﻳ ﻉﲆ[ ‪ 253‬ﻩﺎ ﯾﱰك ان ܻﺎء ﷲ‪ .‬ﻛﺎل ﻩﺤﻪﺪ‬ ‫ﻘﺄﻩّﺎ ﻩﻫ ّﰎ ﻈﻜه وﱂ ﻼﻜﻫ ﻉﺎﳌﺎ ﲟﺎ وﺻﻙﻨﺎ ﻘ ّ‬ ‫ﳛﻢ ه ان ﯾﻜﻮل ܉ﻜﻴﺎ و ك اﻬﻳ ﻻ ﯾﻊﺮف ﻩﺎ‬ ‫ﯾﻜﻴܷ ﻉﻦﻴﻳ‪ ,‬ﻞﻪﺎ ﻻ ّ‬ ‫ﳛﻢ ﻣﻙﻜﻴﻳ ﻉﺎﻛﻢ ان ﯾﻜﻮل ﰲ ﲦﻫ د ﱒ وﻻ ܮﱪ ‪ 254‬ه ﺑܹﻮﻛﻳ‪ .‬وﻩﻫ ﰷن‬ ‫ﻉﺎﳌﺎ ﲟﺎ وﺻﻙﻨﺎ ا ﻙﻄ ﻻ ﲝﻜﻴﻜﺔ اﳌﻊﺮﻘﺔ ﻘﻦﻴܷ ه ان ﯾﻜﻮل ﯾﻀﺎ ܉ﻜﻴﺎ ﻻﻬﻳ ﻛﺪ ﯾﺬﻴ܈ ﻉﻦﻴﻳ‬ ‫ﻩﻜﴫا ﻈﻫ ﻉﲅ ﻣܹﺎن‪ 255‬اﻣﻊﺮ ﱂ ﻼﻜﻫ‬ ‫ﻩﻜﴫ اﻣﻊﻜﻢ او ّ‬ ‫ﻈﻜﻢ اﳌﻊﺎﱐ‪ .‬وﻞﺬك ﻣﻮ ﰷن ܩﺎﻘﻈﺎ ّ‬ ‫‪256‬‬ ‫ّ‬ ‫ه ان ﯾﻜﻴܷ ﻩﻫ ﻛ ِـ َﺒﻢ ﻬﻜܽ ﻈﻜه ﻈﻫ اﻻدة اﻣﱵ ﳚﻮ ܉ﻵﺎ اﻣﻜﻴﺎ ﻘ ﻬﻜﻮل ﻳܹﻇ ﻴﺬا‬ ‫وﷲ ﻉﲅ ان ﯾﻜﻮل ܉ﺪا اﻻ اܓّﺒﺎﻉﺎ ﻻ ﻛﻴﺎܸﺎ اﻬﺘﻵـﻰ ام اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ‪.‬‬ ‫وﻴﻮ ﻞﻪﺎ ܕﺮى ﻛﺎﺻﻪﺔ ﳌﻫ ﱂ ﯾﺼﻢ اﱃ د ﺟﺔ اﻣﺘﻜﻦﻴﺪ ﻘﻈﻫّ اﻬﻳ غﺘﻵﺪ ﻩﻄﻦﻚ ﻘﺼﺎ ﯾﻜ ّﺒܧ ﻩﺎ‬ ‫ﺻﻨّﻙﻳ ا ﺋﻪﺔ ﻛﺪﳝﺎ وܩﺪﯾﺜﺎ ܉ﻊﺪ ان ﻬﻄﻚ ܉ﻳ اﻥﻜﺘﺎ و܉ ّﻴﻨﺘﻳ اﻣܹـﻨّﺔ‪ .‬ﻘﻜﺪ اܓﻀﺤܒ ا ّدة وﻮﺰﻣܒ‬ ‫ﻉﲆ ام اﻣﻵﺪا ا ّة‪ ,‬ﻘﺎﻮﲀ ﻩﺎ دﻈܒ اﻣﻴﻳ ودﻣّܒ ﻉﻦﻴﻳ ﯾﻨﺎدي ﻉﲆ ﺻﺎﺣﺒﻳ اﻻܓﻵﺎم ﻉﲆ دﻼﻫ‬ ‫اﻻܸ م واﻬﻳ ﻩﺘﻊﺼّ ܈ ﻣﺒﻊﺾ اﻣﻄﻮاﺋﻗ اﻥﻜﻙﺮ اﻣﻊﺘﺎ اﻣﻙﺠﺮ ‪ .‬ﻻ ܸـ ّﻴﻪﺎ ان ﰷن ﻩܼﻵﻮ ا ܉ﻊﴩ‬ ‫܉ﻊﻀﻵﻨ و ܉ﻊﺾ ﻩﻫ ﯾﻨܹ܈ اﻣﻴﻵﻨ وﳛﻨﻮ ﻉﻦﻴﻵﻨ و ك ﻩﻫ وﺟﻮﻲ‪ .‬ا ّول ان اﻛﺎﻩﺔ ادﻣﻴﻢ ﻉﲆ‬ ‫ﻩﺼﺎدﻛﺔ ﻩﺎ ﱒ ﻩﺘﻪّܹ ﻜﻮن ܉ﻳ ﻩﻫ ﻞﺘﺒﻵﻨ ﻟﻦﻜﺮ ن ﻻ ﳚﻵﻢ ܩﺪ ﺣܹـﻨﻳ ﻣﻴܼﻵﺪ ﻩﻊﲎ ﻛﻮه ܓﻊﺎﱃ‬ ‫} ﻮﺰﻣﻨﺎ اﻣﻴﻝ اﻥﻜﺘﺎ ا ّﻚ ﻩﺼ ّﺪﻛﺎ ﳌﺎ ܉ﲔ ﯾﺪﯾﻳ ﻩﻫ اﻥﻜﺘﺎ { وﻛﻮه ܓﻊﺎﱃ ﻣﺒﲏ اﴎاﺋﻴﻢ }و ﻩﻨﻮا‬ ‫ﲟﺎ ﻮﺰﻣܒ ﻩﺼ ّﺪﻛﺎ ﳌﺎ ﻩﻊﲂ{ ﰲ ﻍﲑﻴﻪﺎ ﻩﻫ اﻵا ﰲ ﻩﺜﺎل ܩﺎﴐ ػܹﻮ ‪ .‬و ك اﻬﻳ ﻻ ّ‬ ‫ܻﻝ‬ ‫ﰲ ان ܓﺼﺪﯾﻚ اﻣﻊﺪو واﻣﺼﺪﯾﻚ وﱃ وﻛﻊﺪ ﻩﻫ ܓﺼﺪﯾﻚ اﻣﺼﺪﯾﻚ وܩﺪﻲ‪.‬‬ ‫اﻣﺜﺎﱐ اﻬﻳ ﯾﺜﺒܒ جﺮد ﻴﺬﻲ اﳌﺼﺎدﻛﺔ ܉ﲔ ا ﻬﺒﻴﺎء ا܉ﻄﺎل ﻩﺎ ﯾﻨﺘﺤه ﻴﻢ اﻣﻙﺮق اﻵن ﻩﻫ‬ ‫ا دان ﳑﺎ ﳜﺎﻣﻗ اﻻܸ م ﺑܼﻵﺎد ﻞﺘﺒﻵﻨ اﻣﱵ ﱒ ﻩﻊﱰﻘﻮن ]‪ [ 27‬اﻬﻵﺎ ﻮﺰﻣܒ ﻉﲆ ﻬﺒﻴﺎﺋﻵﻨ‬ ‫وܻﻵﺎد اﳌﺮء ﻉﲆ ﻬﻙܹﻳ ﻛﻄﻇ ﻩﻫ ܻﻵﺎد ﻍﲑﻲ ]ﻉﻦﻴﻳ[‪ .257‬اﻣﺜﺎﻣܙ اﻬﻳ ّ‬ ‫ﯾﺘﺒﲔ ﻩﻫ ܉ﻊﺾ ܓك‬ ‫اﳌﺼﺎدﻛﺎ ܸﻮء ﻘﻵﻪﻵﻨ ﻣﺒﻊﺾ ﻩﻊﺘﻜﺪاܓﻵﻨ ]اﻣﻊﻮﺟﺎء[‪ 258‬ﲤّܹ ﲀ ﲟﺎ ﳜﺎﻣﻗ ﻅﺎﻴﺮﻲ ك اﳌﺼﺎدق‬ ‫‪252‬‬ ‫‪253‬‬ ‫‪254‬‬ ‫‪255‬‬ ‫‪256‬‬ ‫‪257‬‬ ‫‪258‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﺜﺒﺘܒ‬ ‫اﻣﺰاد واﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻊﺮف ﻩﻫ اﻼﻫ ﻛﺎل ﻩﺎ ﯾﻜﻮل وܕﺮك ﻩﺎ ﯾﺘﺮك وﻻ ﻼﻜﻮن ان ܻﺎء اﻟﻦﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܮﻴﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣܹﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻳܹﻪﻇ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪99‬‬ ‫‪arabic edition‬‬ ‫ﻘﻴﺒﻄﻢ ك اﻻﻈﺘﻜﺎد ﺑܼﻵﺎد ﻞﺘﺎ܉ﻵﻨ وﻻ ﳜﻙﻰ ﻩﺎ ﰲ ك ﻩﻫ ا ܹﻫ اذي ﻴﻮ ﰱ ﻉﲆ‬ ‫ﺣܷ ه‪ .‬اﻣﺮا܉ﻇ اﻬﻳ ﯾ ّﺘﻀܧ ﯾﻀﺎ ܉ﺒﻊﺾ ﻩﺎ ܓﺼﺎدق ﻘﻴﻳ ܓك اﻥﻜﺘ܈‬ ‫اد ﺟﺎ اﻻ ﻉﲆ ﻩﻫ ﻻ ّ‬ ‫اﻣﻜﺮ ن ﻩﻊﺮﻘﺘﻨﺎ ﻣﺘﺒﺪﯾﻦﻵﻨ ﻩﺎ ܮﺎﻣﻙﻳ ﻩﻫ ﻞﺘﺎ܉ﻵﻨ ؼﺎﻣﻙﺔ ﻻ ﯾﻪﻜﻫ ّدﻴﺎ اﻣﻴﻳ ﻘﻴﻜﻮﻬﻮن ܻﺎﻴﺪﻼﻫ‬ ‫ﻉﲆ ﻬﻙܹﻵﻨ اﻥﻜﻙﺮ‪ .‬وﻩﻫ ܸﻊﻰ ﰲ ا܉ﻄﺎل ﳾء ﻩﻫ ﻴﺬﻲ اﻣﻮﺟﻮﻲ اﻣﱵ ﱔ ػﺎܸﻫ وﻩﺼﺎﱀ‪,‬‬ ‫ّ‬ ‫ܻﻝ ﰲ ܓﻵﻪﺘﻳ ﻉﲆ ﻴﺬا ادﻼﻫ اﻣﻜﻮﱘ وان ﻛﻦﺒﻳ ّ‬ ‫اﻣﻎܺ ܸﻜﲓ‪.‬‬ ‫وﺿﺪادﻴﺎ ﻛﺒﺎﰁ وﻩﻙﺎܸﺪ ﻘ‬ ‫ّ‬ ‫ﻘﻜﻴﻗ ا ܸﻊﻰ ﰲ ا܉ﻄﺎﻣﻵﺎ ﳇﻵﺎ؟ وﷲ اﻣﻵﺎدي‪.‬‬ ‫اﻣﻙﺼﻢ اﻣܹﺎد ﰲ ] ﻛﺮ[‪ 259‬܉ﻊﺾ ﻩﻫ ﻬﻜﻢ ﻩﻫ اﻥﻜﺘ܈‬ ‫اﻣﻜﺪﯾﻪﺔ ﻩﻫ ا ﺋﻪﺔ وﻈﻴﺎن ا ﻩﺔ و ﻛﺮ‬ ‫܉ﻊﺾ ﻩﺎ ﻬﻜﻦﻮﻲ ﻩﻨﻵﺎ‬ ‫وﯾﻦﺤﻚ ܉ﻳ ﻩﺎ ﻬﻜﻢ ﻈﻫ ﻴﻢ ا دان ّﳇﻵﻨ ﻩﻫ اﻣﻴﻵﻮد واﻣﻨﺼﺎ ى واﳌﴩﻞﲔ واﻥﻜﻵّﺎن واﻣܼـﻴﺎﻂﲔ‬ ‫وﻘﻴﻳ ﻩﻫ ﻛﺮ ﻞﺘ܈‪ 260‬ﻴﻢ اﻥﻜﺘﺎ ﻩﻫ اﳌܹﻦﻪﲔ‪ ,‬وﻩﻫ ﯾﻜﺒﻢ ﺟﺮܩﻳ‪ ,‬و ّد اﻣﻊﺎﱂ ﰲ اﺧﻙﺎﺋﻳ‬ ‫ﻩﺎ ﳜﴙ ܉ﻳ اﻣﻙﺘﻨﺔ ﻉﲆ ﻩﻫ ﻻ ّﯾﺒﻦﻎﻳ ﻘﻵﻪﻳ ﻞﻪﺎ اﻬﻳ ﻼﺮى ܉ﻳ ﳝﺎن ﻩﻫ ﻼﺮاﻲ ﻩﻫ ﻴﻢ اﻥﻜﺘﺎ‬ ‫وان ﻂﺎل اﻣﺰﻩﺎن‪.‬‬ ‫ّ‬ ‫وى اﻣﺒﺨﺎ ي ﰲ >ﺻﺤﻴﺤﻳ< اذي ܓﻦﻜﺘﻳ ا ﻩّﺔ اﻣﻜﺒﻮل و ّܓﱪﻛﻮا ܉ﻳ ﰲ اﻻ ﲢﺎل وا ﻦﻮل‪,‬‬ ‫ﻈﻫ ﻈﺒﺪ ﷲ ܋ﻫ ﻈﻪﺮو ﴈ ﷲ ﻈﻨﻵﻪﺎ‪ 261‬اﻬﻳ ﻛﺎل وﻛﺪ ܸـ܃ﻢ ]ﻈﻫ ﺻﻙﺔ ܸﻮل ﷲ ﺻﲆ‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ اﻬﻳ ﳌﻮﺻﻮف ﰲ اﻣﺘﻮ ا ܉ﺒﻊﺾ[‪ 262‬ﺻﻙﺘﻳ ﰲ اﻣﻜﺮ ن ا ﯾّﻵﺎ اﻣﻨﱯ ّاا ܸﻦﻨﺎك‬ ‫اﳌﺘﻮﰻ ﻣﻴܷ ّ‬ ‫وﻩﺒﴩا وﻬﺬﻼﺮا وﺣﺮ ا ﻟ ﻩ ّﻴﲔ ﻬܒ ﻈﺒﺪي و ܸﻮﱄ ّﲰﻴﺘﻝ ّ‬ ‫ܻﺎﻴﺪا ّ‬ ‫܉ﻙﻄ وﻻ‬ ‫ﻍﻦﻴﻄ وﻻ ّ ﺎ ﰲ ا ܸﻮاق وﻻ ﯾﺪﻘﻇ اﻣܹﻴّﺌﺔ اﻣܹﻴّﺌﺔ وﻥﻜﻫ ﯾﻊﻙﻮ وﯾﻎﻙﺮ‪ .‬وﻣﻫ ]‪28‬و[‬ ‫ﺣﱴ ﯾﻜﲓ ܉ﻳ ّ‬ ‫ﯾﻜﺒﻀﻳ ﷲ ّ‬ ‫اﳌة‪ 263‬اﻣﻊﻮﺟﺎء ان ﯾﻜﻮﻣﻮا ﻻ اه اﻻ ﷲ وﯾﻙﺘܧ ܉ﻳ ﻈﻴﻨﺎ ﲻﻴﺎء و ا‬ ‫ّﲳﺎ وﻛﻦﻮا ﻍﻦﻙﺎ‪.‬‬ ‫ﻛﺎل ﺻﺎﺣ܈ ﻞﺘﺎ >اﻣܼﻙﺎ< اذي ﻴﻮ ܻﻙﺎء اﻣﻜﻦﻮ وﺟ ء اﻥﻜﺮو ‪ ,‬وﻴﻮ اﻣﻜﺎﴈ ﻈﻴﺎض‬ ‫ܩﺪ ا ﺋﻪﺔ ا ﻉ م وﺣ ّﻙﺎ اﻻܸ م اذي اﻬﺘﴩ ﻞﺘﺎ܉ﻳ ﰲ ﻛﻄﺎ اﻵﻘﺎق و܉ﻵﺮ ﺿﻴﺎ ﻲ ّ‬ ‫ﺣﱴ‬ ‫اﻣﻨﲑﻼﻫ ﰲ ا ﴍاق‪ ,‬܉ﻊﺪ ان ܸﺎق ا ﺪﯾܙ اﳌﺬﻛﻮ و ﻛﺮ ﻩﺜه ﻈﻫ ﻈﺒﺪ ﷲ ܋ﻫ ܸ م‬ ‫ﻘﺎق ّ‬ ‫ﴈ ﷲ ﻈﻨﻳ وﻠﻊ܈ اﻻﺣﺒﺎ اﻬﺘﻵـﻰ‪ .‬واذي ﻈﻫ ﻈﺒﺪ ﷲ ﰲ اﻣﺒﻴﻮع ﻩﻫ اﻣﺒﺨﺎ ي ﻩﻫ واﯾﺔ‬ ‫‪259‬‬ ‫‪260‬‬ ‫‪261‬‬ ‫‪262‬‬ ‫‪263‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻥﻜﺘ܈‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܋ﻫ ﻈﻪﺮ ﺿﻲ اﻟﻦﻳ ﻈﻨﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻳ ﻘﻲ اﻣﻪﻦﺔ‬ ‫‪arabic edition‬‬ ‫‪100‬‬ ‫ﻈﻄﺎء ﻈﻨﻳ ﰷذي ﻛﺒه وﻣﻙﻈﻳ‪ :‬ﻣﻜﻴܒ ﻈﺒﺪ ﷲ ܋ﻫ ﲻﺮو‪ 264‬ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻘﻜﻦܒ ܮﱪﱐ‬ ‫ﻈﻫ ﺻﻙﺔ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ اﻣﺘﻮ ا ﻛﺎل ﺟﻢ وﷲ اﻬﻳ ﳌﻮﺻﻮف ﰲ اﻣﺘﻮ ا‬ ‫اﱃ ﺧﺮﻲ‪ .‬وܸﺒ܈ ܸﺆاه ّﲻﺎ ﰲ اﻣﺘﻮ ا اﻬﻳ ﰷن ﳛﻙﻈﻵﺎ‪.‬‬ ‫وى ﲪﺪ وا܋ﻫ ﻈﺒﺪ ا ﲂ ﰲ >ﻘﺘﻮح ﻩﴫ< واﻣﺒﻎﻮي وا܉ﻮ ﯾﻊﲆ ﻈﻫ ﻈﺒﺪ ﷲ ܋ﻫ ﲻﺮ‬ ‫ﴈ ﷲ ﻈﻨﻵﻪﺎ اﻬﻳ ى ﰲ اﳌﻨﺎم ﻞﺄنّ ﰲ ܩﺪ ﺻﺎ܉ﻊﻳ ﻈܹ وﰲ ا ﺧﺮى ﲰﻨﺎ ﻘﲀن ﯾﻦﻊﻜﻵﻪﺎ‪.‬‬ ‫ﻘﺄﺻﺒܧ ﻘﺬﻛﺮ ك ﻣﺮܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻜﺎل ان ﻈܼܒ ﻛﺮ اﻥﻜﺘﺎ܉ﲔ اﻣﺘﻮ ا‬ ‫واﻣﻙﺮﻛﺎن‪ .‬ﻘﲀن ﯾﻜﺮﻴﻪﺎ‪ .‬وﻣﻴܷ ﰲ اﻣܹـﻨﺪ ﻩﻫ ّ‬ ‫ܕﳫﻨ ﻘﻴﻳ اﻻ ا܋ﻫ ﻣﻵﻴﻊﺔ‪ .‬وﻛﺪ ّ‬ ‫ﻩܼﺎﻲ ﻍﲑ واܩﺪ‪,‬‬ ‫ﻩﻨﻵﻨ اﻻﻩﺎم ﲪﺪ ﻘﻵﻮ ﺣܹﻫ ان ܻﺎء ﷲ ܓﻊﺎﱃ‪ .‬ﻉﲆ ]ان[‪ 265‬ﻩﻫ ﻬﻈﺮ ﻴﻴ܃ﺔ ܸﺆاه ﻈﻄﺎء‬ ‫ﰲ ܩﺪﯾܙ اﻣﺼﺤﻴܧ ﻛﴣ ﻉﲆ ﻴﺬا ا ﺪﯾܙ اﻣﺼﺤّ ﺔ‪ .‬وﻛﺎل ا ﺎﻘﻄ ﻼﻫ ادﻼﻫ ܋ﻫ ﺟ܈ ﰲ‬ ‫ﻞﺘﺎ܉ﻳ >اﻻܸـﺘﻎﻨﺎء اﻣﻜﺮ ن< ﻴﺬا ا ﺪﯾܙ ﻳܹ ّ‬ ‫ـﺘﺪل ܉ﻳ ﻉﲆ ﺟﻮا ﻛﺮاء اﻣﺘﻮ ا ‪.‬‬ ‫و وى ا܉ﻮ داود واﻣﱰﻩﺬي ﻈﻫ ܸﻦﻪﺎن ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﻛﺮ ﰲ اﻣﺘﻮ ا ان ܋ﺮﻞﺔ‬ ‫اﻣﻄﻊﺎم اﻣﻮﺿﻮء ܉ﻊﺪﻲ‪ .‬ﻘﺬﻛﺮ ك ﻟﻦﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻜﺎل ܸﻮل ﷲ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ ]‪ [ 28‬وܸﲅ ܋ﺮﻞﺔ اﻣﻄﻊﺎم اﻣﻮﺿﻮء ﻛﺒه واﻣﻮﺿﻮء ܉ﻊﺪﻲ‪ .‬وﻟدا ف ﻈﻫ ﻠﻊ܈ ا ﺣﺒﺎ ﻛﺎل‬ ‫ﳒﺪ ﻩﻜﺘﻮا ﰲ اﻣﺘﻮ ا ﻩﺤﻪﺪ ܸﻮل ﷲ ﻈﺒﺪي‪ 266‬اخﺘﺎ ﻘﺬﻛﺮ ܩﺪﯾﺜﺎ و ܓﺒﻊﻳ ﻈﻫ ﻈﺒﺪ ﷲ‬ ‫܋ﻫ ܸ م ﴈ ﷲ ﻈﻨﻳ ﲟﺜه‪.‬‬ ‫وﻟﻦﱰﻩﺬي‪ ,‬وﻛﺎل ﺣܹﻫ ﻏﺮﯾ܈‪ ,‬ﻈﻫ ﻈﺒﺪ ﷲ ܋ﻫ ܸ م ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﻩﻜﺘﻮ‬ ‫ﰲ اﻣﺘﻮ ا ﺻﻙﺔ ﻩﺤﻪﺪ وﻉﻴﴗ ܋ﻫ ﻩﺮﱘ ﻉﻦﻴﻵﻨ اﻣܹ م ﯾﺪﻘﻫ ﻩﻊﻳ ا ﺪﯾܙ‪ .‬وﻛﺎل ﺻﺎﺣ܈‬ ‫>اﻣܼﻙﺎ< ﰲ ﳓﻮ اﻣﻨﺼﻗ ﻩﻫ اﻣﺒﺎ اﻣﺜﺎﱐ ﻩﻫ اﻣﻜܹﻨ ا ّول ﻛﺎﻣܒ ﻉﺎﺋܼﺔ ﴈ ﷲ ﻈﻨﻵﺎ ﰲ‬ ‫اﻣﺼﺤﻴܧ ﱂ ﻼﻜﻫ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﺎﺣܼﺎ وﻻ ﻩﺘﻙﺤّ ܼﺎ ا ﺪﯾܙ‪ّ .‬ﰒ ﻛﺎل وﻛﺪ ﺣﲄ‬ ‫ﻩﺜﻢ ﻴﺬا اﻥام ﻈﻫ اﻣﺘﻮ ا ﻩﻫ واﯾﺔ ܋ﻫ ܸ م وﻈﺒﺪ ﷲ ܋ﻫ ﲻﺮو ܋ﻫ اﻣﻊﺎ ﴈ ﷲ‬ ‫ﻈﻨﻵﻨ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺪ ﲰﻇ ﺟﻪﺎﻉﺔ ﻩﻫ اﻣﺼﺤﺎ܉ﺔ ﴈ ﷲ ﻈﻨﻵﻨ ﻩﻫ ܉ﲏ اﴎاﺋﻴﻢ ﻠﻊ܈ وﻍﲑﻲ ﻩﻨﻵﻨ اﻣﻊﺒﺎدة‬ ‫وﻍﲑﱒ‪ .‬ﻘﻜﺪ ﻛﺎل ﲚﺔ ا ﺪﯾܙ ان اﻣﺼﺤﺎﰊ ا ا ﻬﻜﻢ ܻﻴﺌﺎ ﻻ ﯾﻜﺎل ﻩﺜه اﻣﺮي اﻬﻳ ﻩﺮﻘﻮع ﰲ‬ ‫ا ﲂ اﻻ ان ﰷن ك اﻣﺼﺤﺎﰊ ﲰﻇ ﻩﻫ ﻴﻢ اﻥﻜﺘﺎ ‪ .‬وﻛﺎل اﻣܼـﻴܬ ܸﻊﺪ ادﻼﻫ ﰲ >ﴍح‬ ‫اﳌﻜﺎﺻﺪ< ﰲ ﲝܙ ا ﻩﺎﻩﺔ ﰲ ﲤّܹ ﲀ اﻣܼـﻴﻊﺔ‪ ,‬ان ﻉﻦ ّﻴﺎ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ّﻉﻦﻪﲏ ܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻣﻗ ا ﻩﻫ اﻣﻊﲅ ﻘﺎﻬﻙﺘܧ ﱄ ﻩﻫ ﰻ ا ﻣﻗ ا ‪ّ .‬ﰒ ﻛﺎل‬ ‫وﻣﻵﺬا ﻛﺎل ﻣﻮ ﻛﴪ اﻣﻮܸﺎد ﰒ ﺟﻦܹܒ ﻉﻦﻴﻵﺎ ﻣﻜﻀﻴܒ ܉ﲔ ﻴﻢ اﻣﺘﻮ ا ܉ﺘﻮ اܓﻵﻨ و܉ﲔ ﻴﻢ‬ ‫اﻻﳒﻴﻢ اﳒﻴﻦﻵﻨ و܉ﲔ ﻴﻢ اﻣﺰ܉ﻮ ܋ﺰ܉ﻮ ﱒ و܉ﲔ ﻴﻢ اﻣﻙﺮﻛﺎن ܉ﻙﺮﻛﺎﻬﻵﻨ‪ّ .‬ﰒ ܓﻊ ّﻜ܈ دﻣّﺘﻵﻨ وﱂ‬ ‫ﯾﺘﻊ ّﻜ܈ ﻴﺬا ﺑﴚء‪.‬‬ ‫‪264‬‬ ‫‪265‬‬ ‫‪266‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻪﺮ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﺒﺪ ܋ﻫ‬ ‫‪101‬‬ ‫‪arabic edition‬‬ ‫وﰲ >اﻣﺼﺤﻴܧ< ﻈﻫ ﻩﻊﺎوﯾﺔ ﴈ ﷲ ﻈﻨﻳ اﻬﻳ ﻛﺮ ﻠﻊ܈ ا ﺣﺒﺎ ﻘﻜﺎل ان ﰷن ﻩﻫ ﺻﺪق‬ ‫]‪29‬و[ ﻴﺆﻻء اﶈ ّﺪܚﲔ اذي ﳛ ّﺪܚﻮن ﻈﻫ اﻥﻜﺘﺎ وان ﻞـﻨّﺎ ﻩﻇ ك ﻣﻨﺒﻦﻮ ﻉﻦﻴﻳ اﻥﻜﺬ ‪ .‬وﻘﻴﻳ‬ ‫ﯾﻙﴪوﻬﻵﺎ اﻣﻊﺮ܉ﻴﺔ‬ ‫ﻈﻫ اﰊ ﻴﺮﻼﺮ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﰷن ﻴﻢ اﻥﻜﺘﺎ ﯾﻜﺮون اﻣﺘﻮ ا اﻣﻊﱪاﻬﻴﺔ و ّ‬ ‫ّ‬ ‫ﻴﻢ اﻻܸ م‪ .‬ﻘﻜﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻻ ܓﺼ ّﺪﻛﻮا ﻴﻢ اﻥﻜﺘﺎ وﻻ ܕﻜﺬ܉ﻮﱒ‬ ‫وﻛﻮﻣﻮا ﻩ ّﻨﺎ ا وﻩﺎ ﻮﺰل اﻣﻴﻨﺎ وﻩﺎ ﻮﺰل اﻣﻴﲂ‪ ,‬وﱂ ﯾﻜﻢ ﻻ ﺗܹﻪﻊﻮا ﻩﻨﻵﻨ وﻻ ﻛﺎل وﻻ ܓﻨﻜﻦﻮا‬ ‫ﻈﻨﻵﻨ‪ .‬وﻛﺪ ܓﻜ ّﺪم اﻣﺘﻊﺮﯾﻗ اﳌﺮاد ﻩﻫ اﻣﻨﻵـﻲ ﻈﻫ اﻣﺘﺼﺪﯾﻚ واﻣﺘﻜﺬﯾ܈ ﻈﻫ اﻣܼﺎﻘﻊﻲ وﻍﲑﻲ‪ .‬وﻣﻮ‬ ‫ﱂ ﻼﻜﻫ ﻟﻦﻨﺎﻛﻢ ﻈﻨﻵﻨ ܸـﻨﺪ ﻣ ّـﺎ ܸـﻨّﺔ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻥﲀن ﻘﻴﻵﺎ ّﰎ ﻞﻙﺎﯾﺔ ﻘﻜﻴﻗ‬ ‫وﻛﺪ ﲰﻊܒ ﻩﺎ ܓﲇ ﻉﻦﻴﻝ ﻩﻫ ﻛﻮال اﻣﻊﻦﻪﺎء ﰲ ك‪.‬‬ ‫وﻟﻦܼـﻴﺨﲔ وﻩﺎك وﻴﺬا ﻣﻙﻈﻳ ﻈﻫ اﰊ ﻴﺮﻼﺮ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل‪ :‬ﺧﺮﺟܒ اﱃ اﻣﻄﻮ‬ ‫ﻘﻦﻜﻴܒ ﻠﻊ܈ ا ﺣﺒﺎ ﲾﻦܹܒ ﻩﻊﻳ ﻘﺤ ّﺪܚـﻨﻲ ﻈﻫ اﻣﺘﻮ ا ّ‬ ‫وܩﺪܚـﺘﻳ ﻈﻫ ܸﻮل ﷲ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻘﲀن ﻘﻴﻪﺎ ܩ ّﺪܚـﺘﻳ ان ﻛﻦܒ ﻛﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܮﲑ ﯾﻮم ﻂﻦﻊܒ‬ ‫ﻘﻴﻳ اﻣܼﻪܷ ﯾﻮم اﻣﺠﻪﻊﺔ‪ ,‬ﻘﻴﻳ ܮﻦﻚ دم وﻘﻴﻳ ﻴﺒﻂ وﻘﻴﻳ ܓﻴ܈ ﻉﻦﻴﻳ وﻘﻴﻳ ﻩﺎ وﻘﻴﻳ ܓﻜﻮم‬ ‫اﻣܹﺎﻉﺔ‪ .‬وﻩﺎ ﻩﻫ دا܉ّﺔ اﻻ وﱔ ﻩﺼﻴﺨﺔ ﯾﻮم اﻣﺠﻪﻊﺔ ﻩﻫ ܩﲔ ܓﺼﺒܧ ّ‬ ‫ﺣﱴ ܓﻄﻦﻇ اﻣܼﻪܷ ܻﻙﻜﺎ‬ ‫ﻩﻫ اﻣܹﺎﻉﺔ اﻻ ا ﻫّ واﻻﻧܷ‪ .‬وﻘﻴﻵﺎ ܸﺎﻉﺔ ﻻ ﯾﺼﺎدﻘﻵﺎ ﻈﺒﺪ ﻩܹﲅ وﻴﻮ ّ‬ ‫ﯾﺼﲇ ﻳܹﺄل ﷲ ܻﻴﺌﺎ‬ ‫ﰻ ܸـﻨﺔ ﯾﻮم‪ .‬ﻘﻜﻦܒ ܉ﻢ ﰲ ّ‬ ‫اﻻ ﻈﻄﺎﻲ ّااﻲ‪ .‬ﻘﻜﺎل ﻠﻊ܈ ك ﰲ ّ‬ ‫ﰻ ﲨﻊﺔ‪ .‬ﻛﺎل ﻘﻜﺮ ﻠﻊ܈‬ ‫اﻣﺘﻮ ا ﻘﻜﺎل ﺻﺪق ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻛﺎل ا܉ﻮ ﻴﺮﻼﺮ ﻘﻦﻜﻴܒ ܉ﴫ ا܋ﻫ اﰊ‬ ‫܉ﴫ اﻣﻎﻙﺎ ي ﴈ ﷲ ﻈﻨﻳ ﻘﻜﺎل ﻩﻫ ﻼﻫ ﻛﺒﻦܒ ﻘﻜﻦܒ ﻩﻫ اﻣﻄﻮ ﻛﺎل ﻣﻮ د ﻞﺘﻝ ﻛﺒﻢ‬ ‫]‪ [ 29‬ان ﲣﺮج اﻣﻴﻳ ﻩﺎ ﺧﺮﺟܒ اﻣﻴﻳ‪ .‬ﲰﻊܒ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﯾﻜﻮل ﻻ‬ ‫اﳌﻄﻲ اﻻ اﱃ ܚ ܚﺔ ﻩܹﺎﺟﺪ اﳌܹﺠﺪ ا ﺮام واﱃ ﻩܹﺠﺪي ﻴﺬا واﱃ ﻩܹﺠﺪ اﯾﻦﻴﺎ او‬ ‫ܓﻊﻪﻢ ّ‬ ‫ّ‬ ‫܉ﻴܒ‪ 267‬اﳌﻜﺪ ‪ܻ ,‬ﻝ ﯾ ّﻵﻪﺎ ﻛﺎل‪ .‬ﻛﺎل ا܉ﻮ ﻴﺮﻼﺮ ﻘﻦﻜﻴܒ ﻈﺒﺪ ﷲ ܋ﻫ ܸ م ﴈ ﷲ ﻈﻨﻳ‬ ‫ّﺪܚـﺘﻳ ﲟﺠﻦﴘ ﻩﻇ ﻠﻊ܈ وﻩﺎ ܩ ّﺪܚـﺘﻳ ﰲ ﯾﻮم اﶺﻊﺔ‪ .‬ﻘﻜﻦܒ ه ﻛﺎل ﻠﻊ܈ ك ﰲ ﰻ ܸـﻨﺔ‬ ‫ﻘﻜﺎل ﻈﺒﺪ ﷲ ܋ﻫ ܸ م ﴈ ﷲ ﻈﻨﻳ ﻞﺬ ﻠﻊ܈‪ .‬ﻘﻜﻦܒ ّﰒ ﻛﺮ ﻠﻊ܈ اﻣﺘﻮ ﯾﺔ ﻘﻜﺎل ܉ﻢ‬ ‫ﱔﰲ ّ‬ ‫ﰻ ﲨﻊﺔ ﻘﻜﺎل ﻈﺒﺪ ﷲ ﺻﺪق ﻠﻊ܈‪ّ .‬ﰒ ﻛﺎل ﻈﺒﺪ ﷲ ﻛﺪ ﻉﻦﻪܒ ّي ܸﺎﻉﺔ ﱔ‪.‬‬ ‫ﻛﺎل ا܉ﻮ ﻴﺮﻼﺮ ﻘﻜﻦܒ ܮﱪﱐ ܉ﻵﺎ وﻻ ܓﻀ ّﲍ ܉ﻵﺎ ّ‬ ‫ﻉﲇ‪ .‬ﻘﻜﺎل ﻈﺒﺪ ﷲ ﱔ ﺧﺮ ܸﺎﻉﺔ ﰲ ﯾﻮم‬ ‫اﶺﻊﺔ‪ .‬ﻘﻜﺎل ا܉ﻮ ﻴﺮﻼﺮ ﻛﻴﻗ ܕﻜﻮن ﺧﺮ ܸﺎﻉﺔ ﰲ ﯾﻮم اﶺﻊﺔ وﻛﺪ ﻛﺎل ܸﻮل ﷲ ﺻﲆ ﷲ‬ ‫ﯾﺼﲇ وܓك اﻣܹﺎﻉﺔ ﻻ ّ‬ ‫ﻉﻦﻴﻳ وܸﲅ ﻻ ﯾﺼﺎدﻘﻵﺎ ﻈﺒﺪ ﻩܹﲅ وﻴﻮ ّ‬ ‫ﯾﺼﲆ ﻘﻴﻵﺎ؟ ﻘﻜﺎل ا܋ﻫ ܸ م‬ ‫ﱂ ﯾﻜﻢ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﻫ ﺟﻦܷ غﻦܹﺎ ﯾﻨﺘﻈﺮ اﻣﺼ ﻘﻵﻮ ﰲ ﺻ ﺣﱴ‬ ‫ّ‬ ‫ﯾﺼﲇ؟ ﻘﻜﻦܒ ܉ﲆ ﻛﺎل ﻘﻵﻮ ك‪.‬‬ ‫وﺣﲃ اﻻﻩﺎم ﺣﺠّ ﺔ اﻻܸ م اﻣﻎﺰاﱄ ﰲ واﺋﻢ >ا ﺣﻴﺎء< ﰲ اﻣﺒﺎ اﻣܹﺎد ﰲ ﻘﺎ‬ ‫اﻣﻊﲅ وﻉ ﻩﺎ ﻉﻦﻪﺎء اﻵﺧﺮ ﻈﻫ اﻴﺪ ﺧﺮاܸﺎن اﻣܼﻵﻴﺪ ܻﻜﻴﻚ اﻣﺒﻦܯﻲ اﻬﻳ ﻛﺎل ﻣﺘﻦﻪﻴﺬﻲ اﻴﺪ‬ ‫‪267‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﯾﻦﻴﺎ و܉ﻴܒ‬ ‫‪arabic edition‬‬ ‫‪102‬‬ ‫وﻛﺘﻳ ܩﺎﰎ ا ﰡ اذي ﰷن ﯾﻜﺎل ه ﻣﻜﻪﺎن ﻴﺬﻲ ا ﻩّﺔ ﻩﻨﺬ ﰼ ﺻﺤﺒﺘﻨﻲ؟ ﻛﺎل‪ 268‬ﻩﻨﺬ ܚ ث‬ ‫وܚ ܚﲔ ܸـﻨﺔ‪ .‬ﻛﺎل ﻘﻪﺎ ّܓﻊﻦﻪܒ ّﻩﲏ ﰲ ﻴﺬﻲ اﳌ ّﺪ ؟ ﻛﺎل ﲦﺎﱐ‪ 269‬ﻩܹﺎﺋﻢ‪ .‬ﻘﻜﺎل ܻﻜﻴﻚ ّا‬ ‫و ّا اﻣﻴﻳ اﺟﻊﻮن‪ ,‬ﻴ܈ ﲻﺮي ﻩﻊﻝ وﱂ ّ‬ ‫ܓﺘﻊﲅ ﻣ ّـﺎ ﲦﺎﱐ ﻩܹﺎﺋﻢ‪ .‬ﻘﻜﺎل ا ܸـﺘﺎ ﱂ ّܓﻊﲅ‬ ‫ﺣ܈ ان ﻞﺬ ‪ .‬ﻘﻜﺎل ﻴﺎ ﻴﺬﻲ اﻣﺜﻪﺎﱐ‪ .270‬ﻘﺬﻛﺮﻴﺎ ه ﻘﻜﺎل ܻﻜﻴﻚ ا ܩﺎﰎ و ّﻘﻜﻝ‬ ‫ﻍﲑﻴﺎ وﻻ ّ‬ ‫ﷲ ﻬـّﻲ ﻬﻈﺮ ﰲ ﻉﲅ اﻣﺘﻮ ا واﻻﳒﻴﻢ واﻣﺰ܉ﻮ واﻣﻙﺮﻛﺎن اﻣﻊﻈﲓ ]‪30‬و[ وﱔ ܓﺪو ﻉﲆ‬ ‫ﻴﺬﻲ اﻣﺜﻪﺎﱐ‪ 271‬ﻩܹﺎﺋﻢ‪ ,‬ﳁﻫ اܸـﺘﻊﻪﻦﻵﺎ ﻘﻜﺪ اܸـﺘﻊﻪﻢ اﻥﻜﺘ܈ ا ܉ﻊﺔ‪ .‬وﻛﺎل ﻛﺒﻢ ك ܉ﻴܹﲑ‬ ‫ّ‬ ‫>اﻥﻜܼﺎف‪<272‬‬ ‫وﰲ اﻻﳒﻴﻢ ﻩﻜﺘﻮ ﻻ ܓﻄﻦﺒﻮا ﻉﲅ ﻩﺎ ﱂ ܓﻊﻦﻪﻮا ﺣﻰ ܓﻊﻪﻦﻮا ﲟﺎ ﻉﻦﻪﱲ‪ .‬وﰲ‬ ‫ﻈﻨﺪ }اذﻼﻫ ﯾﻨﻜﻀﻮن ﻈﻵﺪ ﷲ ﻩﻫ ܉ﻊﺪ ﻩﻴﺜﺎﻛﻳ{ ﻞﻜﻮه }ووﻘﻮا ܉ﻊﻵﺪي{ وﻛﻮه ﰲ اﻻﳒﻴﻢ‬ ‫ﻣﻊﻴﴗ ﺻﻦﻮا ﷲ ﻉﻦﻴﻳ ܸﺄﻮﺰل ﻉﻦﻴﻝ ﻞﺘﺎا ﻘﻴﻳ ﻬﺒﺄ ܉ﲏ اﴎاﺋﻴﻢ وﻩﺎ ﯾﺘﻳ ّااﱒ ﻩﻫ اﻵا‬ ‫وﻩﺎ ﻬﻊﻪܒ ﻉﻦﻴﻵﻨ وﻩﺎ ﻬﻜﻀﻮا ﻩﻫ ﻩﻴﺜﻜﺎﱒ اذي واܚﻜﻮا ܉ﻳ وﻩﺎ ﺿ ّﻴﻊﻮا ﻩﻫ ﻈﻵﺪﻲ اﻣﻴﻵﻨ‪ ,‬وﺣܹﻫ‬ ‫ﺻﻨﻊﻳ ﻟذﻼﻫ ﻛﺎﻩﻮا ﲟﻴﺜﺎق ﷲ ووﻘﻮا ܉ﻊﻵﺪﻲ وﻬﴫܓﻳ‪ّ 273‬ااﱒ‪ .‬وﻛﻴﻗ ﻮﺰل ܉ﺄܸﻳ وﻬﻜﻪﺘﻳ اذﻼﻫ‬ ‫ﻍﺪ وا وﻬﻜﻀﻮا ﻩﻴﺜﺎﻛﻳ وﱂ ﯾﻮﻘﻮا ܉ﻊﻵﺪﻲ‪ .‬اﻬﺘﻵـﻰ ﻩﺎ ﻛﺮﻲ وﱂ ﻮﺮ ܩﺪا ﳑﻫ اﻬﺘﻜﺪﻲ ﻛﺮ ﻴﺬا ﻘﻴﻪﺎ‬ ‫ܮﺬﻲ ﻉﻦﻴﻳ وﷲ اﳌﻮ ّﻘﻚ‪.‬‬ ‫]وﻛﺎل اﻻﻩﺎم اﻣﺰاﻴﺪ اﻣﺼﻮﰲ اﻣﻙﻜﻴﻳ ܓﻜﻲ ادﻼﻫ ا܉ﻮ ܋ﻜﺮ ا ﺼﲏ ا ﺻﻢ ادﻩܼﻜﻲ اﻣܼﺎﻘﻊﻲ‬ ‫ﰲ ﻞﺘﺎ܉ﻳ >ܸﲑ اﻣܹﺎك اﱃ ܸـﲎ اﳌܹﺎك< ﰲ ܕﺮﲨﺔ ﻘﺮﻛﺪ اﻣܹـﺒܯﻲ‪ :‬وﻛﺎل ﺟﻊﻙﺮ ﯾﻊﲏ ا܋ﻫ‬ ‫ܸﻦﻴﻪﺎن ﲰﻊܒ ﻘﺮﻛﺪا ﯾﻜﻮل ﻛﺮ ﰲ اﻣﺘﻮ ا ﻩﻫ ﺻﺒܧ ﺣﺰﯾﻨﺎ ﻉﲆ ادﻬﻴﺎ ﺻﺒܧ ܸﺎﺧﻄﺎ ﻉﲆ‬ ‫܉ّﻳ‪ .‬وﻩﻫ ﺟﺎﻣܷ ﻏﻨ ّﻴﺎ ﻘﺘﻀﻊﻀﻇ ه ﻴ܈ ܚﻦﺜﺎ دﯾﻨﻳ‪ .‬وﻩﻫ ﺻﺎ܉ﺘﻳ ﻩﺼﻴﺒﺔ ﻘܼﲀ اﱃ اﻣﻨﺎ ﻘﺎﳕﺎ‬ ‫ّ ‪274‬‬ ‫ﻳܼﻜﻮ ܉ّﻳ ﻈ ّﺰ وﺟﻢ‪[.‬‬ ‫وﻛﺎل اﻣﻜﺎﴈ ﻈﻴﺎض ﯾﻀﺎ ﰲ >اﻣܼﻙﺎ< ﰲ و ﺧﺮ اﻣﺒﺎ اﻣﺜﺎﻣܙ وﻩﻊﲎ ﻛﻮه ﱄ ﲬܹﺔ‬ ‫ܸﻪﺎء ﻛﻴﻢ اﻬﻵﺎ ﻩﻮﺟﻮد ﰲ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ وﻈﻨﺪ وﱄ اﻣﻊﲅ ﻩﻫ ا ﻩﻨ اﻣܹﺎﻣﻙﺔ‪ .‬وﻛﺎل ܉ﻊﺪﻲ ܉ﻜﻦﻴﻢ‬ ‫وﻛﺪ وﻛﻇ ﯾﻀﺎ ﰲ ﻞﺘ܈ ا ﻬﺒﻴﺎء ﻛﺎل داود ﻉﻦﻴﻳ اﻣܹ م اﻟﻦﻵﻨ ا܉ﻊܙ ﻣﻨﺎ ﻩﺤﻪﺪا ﯾﻜﲓ اﻣܹـﻨّﺔ ܉ﻊﺪ‬ ‫اﻣﻙﱰ ‪ .‬ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ ّ‬ ‫اﶈﲇ ﰲ ﻴﺬا اﻈﺘﻪﺎد ﻉﲆ ﻴﻢ اﻥﻜﺘﺎ ﰲ ﻧܹـﺒﺔ اﻣﻜﻮل اﱃ‬ ‫ا ﻬﺒﻴﺎء ﻉﻦﻴﻵﻨ اﻣܹ م اذﻼﻫ ﱂ ﯾﻨﻄﻜﻮا ﻈﻫ اﻣﻵﻮى وﻘﻴﻳ ܕﺮﲨﺘﻳ اﻣﻊﺮ܉ﻴﺔ ﻩﻇ ﻧܹﺒﺘﻳ اﻣﻴﻵﻨ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺎل اﻣﻜﺎﴈ ﻈﻴﺎض ﯾﻀﺎ ܉ﻊﺪ ك ܉ﻜﻦﻴﻢ وﻩﻫ ܸﻪﺎﺋﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ اﻥﻜﺘ܈ ّ‬ ‫اﳌﺘﻮﰻ‬ ‫واخﺘﺎ وﻩﻜﲓ اﻣܹـﻨّﺔ واﳌﻜ ّﺪ و وح ا ّﻚ وﻴﻮ ﻩﻊﲎ اﻣﺒﺎ ﻛﻦﻴﻂ ﰲ اﻻﳒﻴﻢ‪ .‬وﻩﻫ ܸﻪﺎﺋﻳ ﰲ‬ ‫اﻥﻜﺘ܈ اﻣܹﺎﻣﻙﺔ ﻩﺎ ﻩﺎ وﻩﻊﻨﺎﻲ ﻂﻴ܈ ﻂﻴ܈ وﲪﻄﺎا‪ 275‬وا ﺎﰎ وا ﺎﰎ ﺣﲀﻲ ﻠﻊ܈ ا ﺣﺒﺎ ‪.‬‬ ‫‪268‬‬ ‫‪269‬‬ ‫‪270‬‬ ‫‪271‬‬ ‫‪272‬‬ ‫‪273‬‬ ‫‪274‬‬ ‫‪275‬‬ ‫ﻩﻨﺬ ﻞﻨ ﺻﺤﺒﺘﻨﻲ ﻛﺎل‪ܸ :‬ﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܚﻪﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺜﻪﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺜﻪﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻥﻜﺘﺎ‬ ‫ﻘﻲ د‪ :‬وﻬﺼﺮﻲ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وܸﻪﻄﺎا‬ ‫‪103‬‬ ‫‪arabic edition‬‬ ‫وﻳܹﻪﻰ اﻣﴪاﻬﻴﺔ ﻩܼﻜܧ‪ 276‬واﳌﻨﺤﻪﻨﺎ‪ .277‬واﲰﻳ اﯾﻀﺎ ﰲ اﻣﺘﻮ ا اﺣﻴﺪ وى ك ]‪[ 30‬‬ ‫ﻩﻙﴪا ﰲ اﻻﳒﻴﻢ ﻛﺎل ﻩﻊﻳ‬ ‫ﻈﻫ ا܋ﻫ ܸﲑﻼﻫ‪ .‬وﻩﻊﲎ ﺻﺎﺣ܈ اﻣﻜﻀﻴ܈ ي اﻣܹـﻴﻗ‪ 278‬ووﻛﻇ ّ‬ ‫ﻛﻀﻴ܈ ﻩﻫ ܩﺪﯾﺪ ﯾﻜﺎܓﻢ ܉ﻳ و ﻩّﺘﻳ ﻞﺬك‪ .‬ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ ﻛﻮه ﻛﺎل ﻩﻊﻳ ان اﻉﱰض‬ ‫ﻩﻊﱰض وܸﺄل ﻈﻫ ﻘﺎﻉﻢ ﻛﺎل ﰲ ﻛﻮل ܻـﻴܯﻨﺎ ﰲ >ﻬﻈﻨ اد < ان وﺟﺪ ﻛﺎل ﰲ اﻣﺘﻮ ﯾﺔ ﻩﺎ‬ ‫ﻴﻮ ﻘﻴﺠﺎ اﻬﻳ اد ܉ﻙﺎﻉﻢ ﻛﺎل ﻩﺎ ادﻲ ﻴﺬا اﻣﻊ ّ ﻩﺔ اﻬﺘﻵـﻰ‪.‬‬ ‫‪279‬‬ ‫ﻛﺎل ووﺻﺎﻘﻳ وﻣﻜﺎ܉ﻳ وܸﻪﺎܓﻳ ﰲ اﻥﻜﺘ܈ ﻞﺜﲑ وﻘﻴﻪﺎ ﻛﺮا ﻩﻨﻵﺎ ﻩﻜﻨﻇ‪ .‬وﻛﺎل ܉ﻊﺪ ك ܉ﻜﻦﻴﻢ‬ ‫ﻘﻪﺤﻪﺪ‪ 280‬ﲟﻊﲎ ﻩﺤﻪﻮد وﻞﺬا وﻛﻇ اﲰﻳ ﰲ ܉ﻮ داود‪ .‬وﻛﺎل ܉ﻊﺪﻲ ܉ﻴܹﲑ ووﻛﻇ ﰲ ّول ܸﻙﺮ‬ ‫ﻩﻫ اﻣﺘﻮ ا ﻈﻫ اܸﻪﺎﻈﻴﻢ ﻉﻦﻴﻳ اﻣܹ م وܸـﺘد ﻈﻈﻴﻪﺎ ﻩّﺔ ﻈﻈﻴﻪﺔ‪ .‬و ّﲰﻰ اﻣﻨﱯ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ ﰲ ﻞﺘﺎ داود ﻉﻦﻴﻳ اﻣܹ م ﲜ ّﺒﺎ ‪ .‬ﻘﻜﺎل ّܓﻜد ﯾّﻵﺎ ا ّﺒﺎ ܸـﻴﻙﻝ ﻘﺎن اﻩﻮܸﻝ‬ ‫وﴍاﺋﻊﻝ ﻩﻜﺮوﻬﺔ ܉ﻵﻴﺒﺔ ﳝﻴﻨﻝ‪ .‬ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ ﻛﻮه ﻘﻜﺎل اﱃ ﺧﺮﻲ ﻘﺎﻉﻢ ﻛﺎل اﻥام‬ ‫ﻉﻦﻴﻳ ﰷذي ﻛﺒه اﻬﺘﻵـﻰ‪ .‬وﻛﺎل ܉ﻊﺪ ك ܉ﻜﻦﻴﻢ وﻛﺎل ﰲ اﻣﺘﻮ ا واﻻﳒﻴﻢ ﰲ ا ﺪﯾܙ اﳌܼﻵﻮ‬ ‫ﰲ ﺻﻙﺘﻳ ﻣﻴܷ ّ‬ ‫܉ﻙﻄ‪ .‬ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ واﻥام ﰲ ﻘﺎﻉﻢ ﻛﺎل ﻴﻨﺎ ﯾﻀﺎ ﻞﻪﺎ ܓﻜ ّﺪم اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺎل ﰲ واﺧﺮ اﻣﺒﺎ اﻣﺮا܉ﻇ ﻘﺼﻢ وﻩﻫ دﻻﺋﻢ ﻬﺒ ّﻮܓﻳ ﻩﺎ ܕﺮادﻘܒ ܉ﻳ ا ﺧﺒﺎ ﻈﻫ اﻣﺮﻴﺒﺎن وا ﺣﺒﺎ‬ ‫وﻉﻦﻪﺎء ﻴﻢ اﻥﻜﺘﺎ اﱃ ان ﻛﺎل وﻩﺎ ﻣﻜﻲ ﻩﻫ ك ﰲ اﻣﺘﻮ ا واﻻﳒﻴﻢ ﳑﺎ ﻛﺪ ﲨﻊﻳ اﻣﻊﻦﻪﺎء‬ ‫و܉ﻴّﻨﻮﻲ وﻬﻜﻦﺘﻳ ﻈﻨﻵﺎ ܚﻜﺎ ‪ 281‬ﳑﻫ ܸﲅ ﻩﻨﻵﻨ‪ .‬وﻉ ّﺪ ﺟﻪﺎﻉﺔ ﳑﻫ ܸﲅ ّﰒ ﻛﺎل وﻛﺪ اﻉﱰف ܉ﺬك‬ ‫ﻴﺮﻛﻢ‪ .‬وﻉ ّﺪ ﺟﻪﺎﻉﺔ ﳑﻫ ﻩﺎ ﻉﲆ ﻞﻙﺮﻲ اﱃ ان ﻛﺎل وﻛﺪ ﻛﺎل ﻣﻵﻨ }ﻛﻢ ﻘﺄܓﻮا اﻣﺘﻮ ا ﻘﺎܓﻦﻮﻴﺎ‬ ‫ان ﻠﻨﱲ ﺻﺎدﻛﲔ{ اﱃ ﻍﲑ ك ﳑﺎ ﻘﻴﻳ ﻻ ﯾﻨﻜﺮﻲ ﻘﻜﻴﻳ وﻻ ﻘﺎﺿﻢ ﻬﺒﻴﻳ‪.‬‬ ‫ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ]‪31‬و[ ادﻼﻫ ان ﻮﻜﺮ ﻩﻊﱰض ﻛﻮل ܻـﻴܯﻨﺎ ﰲ >ﻬﻈﻨ اد < وﻛﺎل ﻩﱴّ‬ ‫او ﻩﺮﻛܷ او ﻍﲑﻴﻪﺎ ﳑﻫ اܻـﺘﻵﺮ ﻈﻨﺪ ﻴﻢ اﻥﻜﺘﺎ اﻬّﻵﻨ ﻩﻫ ﺣﻮا ﯾـّﻲ اﻣܹـ ّﻴﺪ ﻉﻴﴗ ﻉﻦﻴﻳ‬ ‫اﻣܹ م ﻘﻴﻜﺎل ﻻ ﯾﺘﻜﺎﻉﺪ‪ 282‬ﻬﻜه ﻈﻨﻵﻨ ﻈﻫ ﻬﻜﻢ ﻴﺬا اﻻﻩﺎم ﻈﻫ ا ﺣﺒﺎ واﻣﺮﻴﺒﺎن وﻉﻦﻪﺎء ﻴﻢ‬ ‫اﻥﻜﺘﺎ ‪ .‬ﻘﻪﺎ ﺟﻴ܈ ﻈﻫ ﻴﺬا ﻘﻵﻮ ا ﻮا ﻈﻨﻳ‪ .‬وﻛﻮه وﻉﻦﻪﺎء ﻴﻢ اﻥﻜﺘﺎ ﻉﺎ ّم ﰲ ﻩﺆﻩﻨﻵﻨ‬ ‫وﰷﻘﺮﱒ ﻘ ﯾﻊﱰض ﻉﲆ ﻩﻫ ﻛﺎل وܮﱪﱐ ܉ﻊﺾ ﻘﻀ ﺋﻵﻨ ﯾﻊﲏ ﻴﻢ اﻥﻜﺘﺎ ‪ .‬وﻛﻮه اﻣﻊﻦﻪﺎء‬ ‫وﻩﻎﱪ ﰲ وﺟﻵﻳ‬ ‫ﻴﻮ ﻞﻪﺎ ﻼﺮاﻲ ﻩﻫ ه دﱏ ﻩܹﻜﺔ وﻘﻵﻨ ﻩﻨﺎد اﻻﻮﲀ ﻉﲆ ﻩﻫ ا ّدﻈﻰ اﻻﺟﻪﺎع ّ‬ ‫ﻘﺄﻘﻵﻪﻳ‪ .‬وﻛﻮه وﻛﺪ ﻉﱰف اﱃ ﺧﺮﻲ ܸـ܃ﻢ ﱂ ﺟﻊﻢ‪ 283‬ﻴﺬا اﻻﻩﺎم ام ﻴﺆﻻء اﻥﻜﻙﺮ دﻻﺋﻢ‬ ‫‪276‬‬ ‫‪277‬‬ ‫‪278‬‬ ‫‪279‬‬ ‫‪280‬‬ ‫‪281‬‬ ‫‪282‬‬ ‫‪283‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺘܹﻜܧ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻣﻪﺘﺤﻪﺘﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣܹﻦﻗ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻊﻦﻴﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺤﻪﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻎﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﺒﺎﻉﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻳܹﺎل ﻣﻨ ﯾﺠﻊﻢ‬ ‫‪arabic edition‬‬ ‫‪104‬‬ ‫ﻩﻇ ان ادﻼﻫ ﻩܹـﺘﻎﻫ ﻈﻫ ك ﲟﺎ ﻘﻴﻳ ﻩﻫ اﻣﱪاﻴﲔ اﻣﻜﻮاﻂﻇ؟ وﻴﻢ ﻴﻮ اﻻ نّ ﻛﻄﻇ ا ﺼﻨ‬ ‫ﲟﺎ ﯾﻊﺘﻜﺪﻲ ّﰎ‪ 284‬وﺣܹﻫ ﻳܼﻵﺪ ܉ﺬك ﻩﻫ ﺣ ّﻨﻜﺘﻳ اد اܸﺔ اﻬﺘﻵـﻰ‪.‬‬ ‫واﻩﺎ اﻻﻩﺎم اﻣﺒﻴﻵﻜﻲ اذي ﺿﺎء ﻩﺼﻨّﻙﺎܓﻳ ا ض ܉ﻄﻮﻣﻵﺎ وﻈﺮﺿﻵﺎ وܓﻦ ّﻜﺎﻴﺎ ا ﺋﻪﺔ ا ܋ﺮا‬ ‫ܓﻦ ّﻜﻲ اﻣﻙﺮض‪ .‬وﻛﺎل اﻣﻊﻦﻪﺎء ان ﻟﻦܼﺎﻘﻊﻲ ﲪﻳ ﷲ ﻉﲆ ّ‬ ‫ﰻ ﻩﻫ ܓﺒﻊﻳ اﳌﻨّﺔ اﻻ اﻣﺒﻴﻵﻜﻲ ﻘﺎن ه‬ ‫ﻉﲆ اﻣܼﺎﻘﻊﻲ اﳌﻨّﺔ‪ .‬و ك ﳌﺎ ﺣﲕ ﻩﻫ ا ﻲ و ّ܉ܙ ﰲ اﻣﻨﺎ ﻩﻫ ﻬﻮا ﻲ‪ .‬ﻘﺎﻞـﱶ ﰲ >دﻻﺋﻢ‬ ‫اﻣﻨﺒ ّﻮ < ﻩﻫ اﻣﻨﻜﻢ ﻈﻫ ﻴﻢ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ وﺟﻊﻦﻵﺎ ܉ﻮاا‪ .‬ﻘﺬﻛﺮ ﰲ ܕﺰ ّوج ﻈﺒﺪ ﷲ ܋ﻫ ﻈﺒﺪ‬ ‫اﳌﻄﻦ܈ ﰊ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اܸـﻨﺎدﻲ اﱃ ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ اﻬﻳ ﻛﺎل ﻛﺎل‬ ‫ﻈﺒﺪ اﳌﻄﻦ܈ ﻛﺪﻩܒ اﻥﳰﻫ ﰲ ܩة اﻣܼـﺘﺎء ﻘﲋﻣܒ ﻉﲆ ܩﱪ ﻩﻫ اﻣﻴﻵﻮد‪ .‬ﻘﻜﺎل ﱄ ﺟﻢ ﻩﻫ‬ ‫ﻴﻢ اﻣﺰ܉ﻮ ا ﻈﺒﺪ اﳌﻄﻦ܈ ܓﺄ ن ﱄ ان ﻬﻈﺮ اﱃ ܉ﺪﻬﻝ ﻩﺎ ﱂ ﻼﻜﻫ ﻈﻮ ‪ .‬ﻘﺬﻛﺮ ܮﱪا ﻘﻴﻳ‬ ‫ان ﰲ ܩﺪى ﻩﻨܯﺮﯾﻳ ﻩﻦﲀ وﰲ اﻵﺧﺮ ﻬﺒ ّﻮ ‪.‬‬ ‫ّ‬ ‫‪285‬‬ ‫ّﰒ ܸـﻨﺪ ﻈﻫ ﻉﺎﺋܼﺔ ﴈ ﷲ ﻈﻨﻵﺎ ﻛﺎﻣܒ ﰷن ﯾﻵﻮدي ﻛﺪ ܸﻜﻫ ﻩﻜﺔ ﯾﺘﺠﺮ ܉ﻵﺎ ﻘﻦ ّﻪﺎ‬ ‫ﰷﻬܒ اﻟﻦﻴة اﻣﱵ ود ]‪ [ 31‬ﻘﻴﻵﺎ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﺬﻛﺮ ﺑܼﺎ ܓﻳ ܉ﻨﺒ ّﻮ‬ ‫اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ و ﻴﺎ اﻣﻨﺒﻮ ﻩﻫ ܉ﲏ اﴎاﺋﻴﻢ‪ّ .‬ﰒ ﻛﺮ ﻩﺮ ܓـ ّﺒﻇ ﻈﻫ ا܋ﻫ اﲮﻚ‬ ‫وﺑܼﺎ اﻣﻴﻵﻮد ]ه[‪ 286‬اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ ܮﱪ ﻂﻮﯾﻢ اد‪ 287‬ﻘﻴﻳ ﲣﺮﯾ܈ اﳌﺪﯾﻨﺔ‬ ‫اﻣﴩﯾﻙﺔ وܮﺬ ﻞﲋ اﻥﻜﻊﺒﺔ وﻴﺪﻩﻵﺎ‪ّ .‬ﰒ ﻛﺮ ﻛﺼّ ﺔ اﯾﻮان ﻛﴪى وﻩﺎ ﻩﻊﻳ‪ .‬وﺑܼﺎ ܸﻄﻴܧ اﻣﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻴﻮ ܮﱪ ﻂﻮﯾﻢ‪ّ .‬ﰒ ﻛﺎل ا ﺻﻙﺔ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ﰲ اﻣﺘﻮ ا واﻻﳒﻴﻢ واﻣﺰ܉ﻮ وܸﺎﺋﺮ اﻥﻜﺘ܈ وﺻﻙﺔ ﻩّﺘﻳ‪ّ .‬ﰒ ܸﺎق ﻩﻫ ك ܉ﻇ و ﻛﺎ ﻛﺒﺎ ا‬ ‫ﻩﻨﻵﺎ ﻈﻫ اﰊ اﻣﻊﺎﻣﻴﺔ ﻛﺎل ﳌﺎ اﻘﺘﺘﺤﻨﺎ ﺗܹﱰ وﺟﺪا ﰲ ܉ﻴܒ ﻩﺎل اﻣﻵﺮﻩﺰان ﴎﻼﺮا ﻉﻦﻴﻳ ﺟﻢ ﻩ ّﻴܒ‬ ‫ﻈﻨﺪ ܸﻳ ﻩﺼﺤﻗ ﻘﺄܮﺬا اﳌﺼﺤﻗ ﻪﻦﻨﺎﻲ اﱃ ﻈﻪﺮ ܋ﻫ ا ﻄﺎ ﴈ ﷲ ﻈﻨﻳ‪ .‬ﻘﺪﻉﺎ ه‬ ‫ﻠﻊﺒﺎ ﻘﻨܹﺨﻳ اﻣﻊﺮ܉ﻴﺔ‪ ,‬ا ّول ﺟﻢ ﻛﺮ ܓﻳ ﻩﺜﻢ ﻩﺎ ﻛﺮ اﻣﻜﺮ ن ﻴﺬا‪ ,‬ﻘﺬﻛﺮﻲ‪.‬‬ ‫وﻛﺎل ܉ﻊﺪﻲ ا ﻩﺎ وﺟﺪ ﻩﻫ ﺻﻮ ﻬﺒﻴّﻨﺎ ﶊﺪ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﻜﺮوﻬﺔ ܉ﺼﻮ ا ﻬﺒﻴﺎء‬ ‫ﻉﻦﻴﻵﻨ اﻣܹ م ﻛﺒه اﻣܼﺎم و ك ﰲ ܉ﻇ و ﻛﺎ ﻛﺒﺎ ‪ .‬ﻛﺮ ﻘﻴﻳ ܮﱪا ﻈﻫ ﺟﺒﲑ ܋ﻫ ﻩﻄﻊﻨ‬ ‫ﻈﻫ ﺟﻪﺎﻉﺔ ﻩﻫ اﻣﻨﺼﺎ ى‪ّ .‬ﰒ ܮﱪا‪ 288‬ﻈﻫ ﻴܼﺎم ܋ﻫ اﻣﻊﺎ ﻈﻫ ﻴﺮﻛﻢ‪ .‬وﰷن اﻣﺼﻮ ﱂ ܕﻜﻫ‬ ‫ػ ّﺮﻩﺔ ﻈﻨﺪﱒ ﻘﺎن ﰲ ﺧﺮ ا ﱪ ان ﻴﺬﻲ اﻣﺼﻮ ﻩﻨﻜﻮة ﻈﻫ ﺧﺰاﻬﺔ دم ﻉﻦﻴﻳ اﻣܹ م‪ّ .‬ﰒ‬ ‫ﻛﺎل ﰲ ا ﻩﺎ ﺟﺎء ﰲ ﺧﺒﺎ ﯾﻮܸﻗ ܋ﻫ ي ﻼﺰن ﻈﺒﺪ اﳌﻄﻦ܈‪ 289‬܋ﻫ ﻴﺎﴌ ﲟﺎ ﻼﻜﻮن ﻩﻫ‬ ‫ﻩﺮ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻴﻮ ﰲ و ﻛﺘﲔ ﻩﻫ اﻣﻮ ق اﻥﻜﺒﺎ ‪ّ .‬ﰒ ﻛﺎل ا ﻩﺎ ﺟﺎء ﰲ‬ ‫اܸﺘܹﻜﺎء ﻈﺒﺪ اﳌﻄﻦ܈ ܋ﻫ ﻴﺎﴌ وﻩﺎ ﻅﻵﺮ ﻘﻴﻳ ﻩﻫ ا ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪.‬‬ ‫‪284‬‬ ‫‪285‬‬ ‫‪286‬‬ ‫‪287‬‬ ‫‪288‬‬ ‫‪289‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܚﻨ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﺘﺨﻴﺮ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬او د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܮﺒﺮ‬ ‫ܚﻨ ﻛﺎل ﻘﻲ ا ﻩﺎ ﺟﺎء ﻘﻲ اﺧﺒﺎ ﯾﻮܸﻗ ܋ﻫ ي ﻼﺰن ﻈﺒﺪ اﻣﻪﻄﻦ܈‪ :‬ﻩﻜﺮ ﻘﻲ اﻻﺻﻢ‬ ‫‪105‬‬ ‫‪arabic edition‬‬ ‫ﻘﺬﻛﺮ ]‪32‬و[ ﻛﺼّ ﺔ اﻣﻵﺎܓﻗ اذي ّﺑﴩ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻴﻮ ﻍ م ﻛﺪ ﯾﻙﻇ او ﻛﺮ ‪.‬‬ ‫ّﰒ ﻛﺎل ا ﻩﺎ ﺟﺎء ﰲ ﺧﺮوج اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﻇ اﰊ ﻂﺎﻣ܈ ܩﲔ اد ا ﺮوج‬ ‫اﱃ اﻣܼﺎم اﺟﺮا و ﯾﺔ ﲝﲑا اﻣﺮاﻴ܈ ﻩﻫ ﺻﻙﺘﻳ و اܓﻳ ﻩﺎ اܸ ّ‬ ‫ـﺘﺪل ܉ﻳ ﻉﲆ اﻬﻳ ﻴﻮ اﻣﻨﱯ ﺻﲆ‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ اﳌﻮﻈﻮد ﰲ ﻞﺘﺒﻵﻨ‪ .‬ﻘﺬﻛﺮ ﻛﺼّ ﺘﻳ وﻘﻴﻵﺎ ﻛﺼّ ﺔ اﻣﺮوم اذﻼﻫ ادوا ﻛﺘﻢ اﻣﻨﱯ ﺻﲆ‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ ﻣـ ّﻪـﺎ ﻉﻦﻪﻮا ﻩﻫ ﻬﺒ ّﻮܓﻳ واﻬﻳ ﻩﻨﻊﻵﻨ ﻩﻫ ك‪ .‬وﻂ ّﺮق اﻣﻜﺼّ ﺔ وﻂ ّﻮﻣﻵﺎ ﰲ و ﻛﺘﲔ‪.‬‬ ‫ّﰒ ﻛﺮ ﻛﺼّ ﺔ ﲡﺎ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﺪﳚﺔ ﴈ ﷲ ﻈﻨﻵﺎ وﻛﺼّ ﺔ اﻣﺮاﻴ܈ اذي‬ ‫ﻛﺎل ﳌﻴﴪ ﻍ م ܮﺪﳚﺔ ﴈ ﷲ ﻈﻨﻵﺎ ﻩﺎ ﻮﺰل ﲢܒ ﻴﺬﻲ اﻣܼﺠﺮ ] ي[‪ 290‬اﻣﱵ ﻮﺰل ﲢﺘﻵﺎ‬ ‫ﻬﱯ‪.‬‬ ‫اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻻ ّ‬ ‫ّﰒ ﻛﺎل ا ﻩﺎ ﺟﺎء ﰲ ﺧﺒﺎ ا ﺣﺒﺎ واﻣﺮﻴﺒﺎن ﻛﺒﻢ ان ﯾﺒﻊܙ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ܸﻮﻻ ﲟﺎ ﳚﺪوﻬﻳ ﻈﻨﺪﻴﻨ ﰲ ﻞﺘﺒﻵﻨ ﻩﻫ ﺧﺮوﺟﻳ وﺻﺪﻛﻳ ﰲ ܸﺎﻣﺘﻳ واܸـﺘﻙﺘﺎﺣﻵﻨ ܉ﻳ ﻉﲆ ﻴﻢ‬ ‫اﻣﴩك‪ .‬ﻘﺬﻛﺮ ﲨة ﻩﻫ ك و ܓﺒﻊﻵﺎ ﻛﺼّ ﺔ ܸﻦﻪﺎن ﴈ ﷲ ﻈﻨﻳ و ك ﻩﺠﻪﻮﻉﺔ ﰲ ﻈﴩ‬ ‫و ﻛﺎ ﻛﺒﺎ ‪ّ .‬ﰒ ﻛﺮ ܩﺪﯾܙ ﻛܷ ܋ﻫ ܸﺎﻉﺪ ا ادي ﰲ ﻈﻴ܈ اﻣﴩك‪ .‬و ﻛﺮ ܮﱪ ا ﺎ ود ﰲ‬ ‫اܸ ﻩﻳ ﲟﺎ وﺟﺪﻲ ﰲ اﻻﳒﻴﻢ ﻩﻫ اﻣﺒܼﺎ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ ,‬وﻂ ّﻮل ك ﰲ ﲬܷ‬ ‫و ﻛﺎ ﻛﺒﺎ ‪ .‬وﻛﺎل ﻈﻜﺒﻳ‪ 291‬ﻛﺮ ܩﺪﯾܙ اﻣﻨﴫاﱐ اذي ܮﱪ ﻩ ّﻴﺔ ܋ﻫ اﰊ اﻣﺼﻦܒ ܉ﺒﻊﺜﺔ اﻣﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬و܉ﻊﺪﻲ ܩﺪﯾܙ ا ﻵﲏ ﰲ ﻩﺮﻲ اﻻﳝﺎن اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܉ﻊﺪ‬ ‫ان ﰷن ﻩﺎ ﻘﻴﻪﺎ ﯾﻈﻵﺮ ّﰒ ﻉﺎ ﺣﱴ د ك اﻻܸ م‪ ,‬ﻘﺎﻩﺘﺜﻢ ﻩﺎ ﻩﺮ ܉ﻳ ﻘﺄܸﲅ‪ .‬وܩﺪﯾܙ ﯾﺪ‬ ‫ﻬﱯ ﳜﺮج‬ ‫܋ﻫ ﻈﻪﺮو ܋ﻫ ﻬﻙﻴﻢ ﰲ ﻩﺮ اﻣﺮاﻴ܈ ه اﻣﺘﻪﺎ ادﻼﻫ ا ّﻚ ܉ﺄ ﺿﻳ ا ﺮم ﻉﲆ ﯾﺪ ّ‬ ‫܉ﻳ‪ّ .‬ﰒ ﻛﺮ ܮﱪا ﻈﻫ ܮﺪﳚﺔ ]‪ [ 32‬ﴈ ﷲ ﻈﻨﻵﺎ ﰲ ܸﺆاﻣﻵﺎ ﻉﺪاܸﺎ ﴈ ﷲ ﻈﻨﻳ وﰷن‬ ‫ا اك ﻍ ﻩﺎ ﻬﴫاﻬﻴﺎ ﻈﻫ ﻩﺮ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ ﻮﺰول ﺟﱪﯾﻢ ﻉﻦﻴﻳ اﻣܹ م‪.‬‬ ‫ّﰒ ﻛﺮ ܉ﻊﺪﻲ ܻﻵﺎد اﳌﴩﻞﲔ ﻟﻦﻜﺮ ن اﻻﻈﺠﺎ ‪ّ .‬ﰒ ﻛﺎل ܉ﻊﺪ ك ا ﻉ م ا ّﲏ ﺻﺎﺣﺒﻳ‬ ‫ﲞﺮوج اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻩﺎ ﲰﻇ ﻩﻫ ا ﺻﻮا ﲞﺮوﺟﻳ‪ .‬ﻘﺬﻛﺮ ﻩﻫ ك ﻛﺼﺼﺎ‬ ‫ﻩﻨﻵﺎ ﻛﺼﺔ ܸﻮاد ܋ﻫ ﻛﺎ ﰲ ﺧﺒﺎ ا ّﲏ ه ܉ﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻞﺬا ﻩﺎ ن اﻣﻄﺎﰄ‬ ‫وﻞﺬا اﻩﺮ ﻩﻫ ﯾﱶ ‪ّ .‬ﰒ ﻛﺮ ﻩﺮ ﻉﺪا ﴈ ﷲ ﻈﻨﻳ ﻩﻇ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ‬ ‫ﻛﺼّ ﺔ اﻣﻄﺎﺋﻗ‪ّ .‬ﰒ ﻛﺎل ܉ﻊﺪ ﻴﺬا ܋ﻜﺜﲑ ا ﻩﺎ ﺟﺎء ﰲ ܓﻊﺠّ ܈ ا ﱪ‪ 292‬اذي ﲰﻊﻳ ﯾﻜﺮ ܸﻮ‬ ‫ﯾﻮܸﻗ ﻉﻦﻴﻳ اﻣܹ م ﳌﻮاﻘﻜﺘﻵﺎ‪ 293‬ﻩﺎ ﰲ اﻣﺘﻮ ا ‪ ,‬ﻘﺬﻛﺮ ﻘﻴﻳ ܮﱪا‪.‬‬ ‫ّﰒ ﻛﺎل ﰲ ﺧﺮ وﻘﺎ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ا ﻩﻊﺮﻘﺔ ﻴﻢ اﻥﻜﺘﺎ ܉ﻮﻘﺎ ܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺒﻢ وﻛﻮع ا ﱪ‪ّ .‬ﰒ ܸـﻨﺪ ﻘﻴﻳ ﻈﻫ ﺟﺮﻼﺮ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﻠﻨܒ‬ ‫اﻣﻴﻪﻫ ﻘﻦﻜﻴܒ ﺟﻦﲔ اﱃ ان ﻛﺎل ﻘﻜﺎﻻ نْ ﰷن ﻩﺎ ܓﻜﻮل ﺣ ّﻜﺎ ﻘﻜﺪ ﻩﴣ ﺻﺎﺣﺒﻝ ﻉﲆ ﺟه‬ ‫‪290‬‬ ‫‪291‬‬ ‫‪292‬‬ ‫‪293‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﺘﺒﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺠﻨﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﻪﻮاﻘﻜﻵﺎ‬ ‫‪arabic edition‬‬ ‫‪106‬‬ ‫ﻩﻨﺬ ܚ ث‪ .‬ﻘﲀن ﻞﻪﺎ ﻛﺎﻻ وﺻه ﰲ اﻣﺒﺨﺎ ي‪ّ .‬ﰒ ܸـﻨﺪ ﻈﻫ ﻠﻊ܈ ܋ﻫ ﻉﺪي وﻴﻮ اﻣﻊﺒﺎدي‬ ‫ا ﲑي اذي ﰷن ﴍﯾﻝ ﲻﺮ ﴈ ﷲ ﻈﻨﻳ ﰲ ا ﺎﻴﻦﻴﺔ ﻛﺎل ﻛﺒﻦܒ ﰲ وﻘﺪ ﻩﻫ ]اﻴﻢ[‬ ‫ا ﲑ اﱃ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻊﺮض ﻉﻦﻴﻨﺎ اﻻܸ م ﻘﺄܸﻦﻪﻨﺎ‪ّ .‬ﰒ اﻬﴫﻘﻨﺎ اﱃ ا ﲑ‬ ‫ﻘﲅ ﻬﻦﺒܙ ان ﺟﺎءܓﻨﺎ وﻘﺎ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻘﺎ ا ﺻﺤﺎﰊ وﻛﺎﻣﻮا ﻣﻮ ﰷن‬ ‫ﻬﺒ ّﻴﺎ ﱂ ﳝܒ‪ .‬ﻘﻜﻦܒ ﻛﺪ ﻩﺎ اﻻﻬﺒﻴﺎء ﻛﺒه و ّ‬ ‫ܚﺒܒ ﻉﲆ اܸ ف‪ّ .‬ﰒ ﺧﺮﺟܒ ﯾﺪ اﳌﺪﯾﻨﺔ ﻘﻪﺮ‬ ‫܋ﺮاﻴ܈ ﻠﻨّﺎ ﻻ ﻬﻜﻄﻇ ﻩﺮا دوﻬﻳ‪ .‬ﻘﻜﻦܒ ه ܮﱪﱐ ﻈﻫ ﻩﺮ ﻘﺬﻛﺮ اﻬﻳ ﺧﺮج ܸﻙﺮا ﻘﺼ ّﻙܧ ﻘﻴﻳ‬ ‫ﻘﺎ ا ܉ﺼﻙﺔ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻞﻪﺎ ﯾܒ ]‪33‬و[ وا ا ﲟﻮܓﻳ ﰲ ا ﲔ اذي ﻩﺎ ﻘﻴﻳ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻘﺎܻـﺘﺪ ‪ 295‬܉ﺼﲑﰐ ﰲ اﳝﺎﱐ وﻛﺪﻩܒ ﻉﲆ ﰊ ܋ﻜﺮ ﴈ ﷲ ﻈﻨﻳ‬ ‫ﻘﺄﻉﻦﻪﺘﻳ ﻘﺄﳃܒ ﻈﻨﺪﻲ ّ‬ ‫ﻘﻮهﲏ اﱃ اﳌﻜﻮﻛܷ ﻩك ﻩﴫ واﻻܸﻜﻨﺪ ﯾﺔ‪.‬‬ ‫وﰲ واﺋﻢ ادا ف ﻈﻫ وﻴ܈ ܋ﻫ ﻩﻨﺒﻳ اﻬﻳ ܸـ܃ﻢ ﻈﻫ ا ܹﻫ ﻘﻜﺎل ﻛﻴﻗ ﻈﻜه ﻘﺄܮﱪﻲ ّﰒ‬ ‫ﻛﺎل ّاا ﻣﻨﺘﺤ ّﺪث او ﳒﺪﻲ ﰲ اﻥﻜﺘ܈ اﻬﻳ ﻩﺎ ﰏ ﷲ ﻈﺒﺪا ﻉﻦﻪﺎ ﻘﻊﻪﻢ ܉ﻳ ﻉﲆ ܸﺒﻴﻢ ﻴﺪى‬ ‫ﺣﱴ ﯾﻜﺒﻀﻳ ﷲ اﻣﻴﻳ‪ .‬وﻘﻴﻳ ﻈﻫ ﻠﻊ܈ ﻛﺎل اﱐ ﺟﺪ ﻬﻊܒ ﻛﻮم ّ‬ ‫ﻘﻴܹﻦﺒﻳ ﻈﻜه ّ‬ ‫ﯾﺘﻊﻦﻪﻮن ﻣﻎﲑ‬ ‫اﻣﻊﻪﻢ‪ ,‬وﯾﺘﻙ ّﻜﻵﻮن ﻣﻎﲑ اﻣﻊﺒﺎد ‪ ,‬وﯾﻄﻦﺒﻮن ادﻬﻴﺎ ܉ﻊﻪﻢ اﻵﺧﺮ ‪ ,‬وﯾﻦﺒܹﻮن ﺟﻦﻮد اﻣﻀﺄن‪ ,‬وﻛﻦﻮ܉ﻵﻨ‬ ‫ﻩ ّﺮ ﻩﻫ اﻣﺼﱪ‪ ,‬ﻘﱯ ﯾﻎﺘـ ّﺮون و ّااي ﳜﺎدﻈﻮن‪ ,‬ﻦﻙܒ ﰊ ܓﻴﺤﻫّ ﳍﻨ ﻘﺘﻨﺔ ܓـﱰك ا ﻦﲓ ﻘﻴﻵﺎ‬ ‫ܩﲑان‪ .‬وﻛﺎل ادا ف ܮﱪا ܸﻊﻴﺪ ܋ﻫ ﻉﺎﻩﺮ ﻈﻫ ﻴܼﺎم ﺻﺎﺣ܈ ادܻـﻨﻮاي ﻛﺎل ﻛﺮ ﰲ‬ ‫ﻞﺘﺎ ܉ﻦﻎﲏ اﻬﻳ ﻩﻫ ام ﻉﻴﴗ ﻉﻦﻴﻳ اﻣܹ م ܓﻊﻪﻦﻮن ﻟدﻬﻴﺎ و ﻬﱲ ܕﺮ ﻛﻮن ﻘﻴﻵﺎ ܉ﻎﲑ ﲻﻢ وﻻ‬ ‫ܓﻊﻪﻦﻮن ﻟ ﺧﺮ و ﻬﱲ ﻻ ܕﺮ ﻛﻮن ﻘﻴﻵﺎ اﻻ اﻣﻊﻪﻢ‪ .‬واﻮﲂ ﻉﻦﻪﺎء اﻣܹﻮء ا ﺟﺮ‪ 296‬ܓﺄܮﺬون واﻣﻊﻪﻢ‬ ‫ܓﻀ ّﻴﻊﻮن ﻘﺬﻛﺮﻲ وﻴﻮ ام ﻂﻮﯾﻢ ﻬﻙﻴܷ‪.‬‬ ‫وﻛﺎل اﻻﻩﺎم ا܉ﻮ اﻣﻜﺎﰟ ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ﻈﺒﺪ ﷲ ܋ﻫ ﻈﺒﺪ ا ﲂ اﻣﻜﺮﳾ اﳌﴫي ﰲ >ﻞﺘﺎ‬ ‫ﻘﺘﻮح ﻩﴫ واﳌﻎﺮ < ܩ ّﺪܚﻨﺎ ﻈﺒﺪ ﷲ ܋ﻫ ﺻﺎﱀ ﻈﻫ اﻟﻦﻴܙ ܋ﻫ ܸﻊﺪ ﻛﺎل ܸﺄل اﳌﻜﻮﻛܷ ﲻﺮو‬ ‫܋ﻫ اﻣﻊﺎ ﴈ ﷲ ﻈﻨﻳ ان ﯾﺒﻴﻊﻳ ܸﻙܧ ّ‬ ‫اﳌﻜﻄﻨ ﺑܹـﺒﻊﲔ ﻣﻗ دﯾﻨﺎ ‪ .‬ﻘﻊﺠ܈ ﲻﺮو ﴈ‬ ‫ﷲ ﻈﻨﻳ ﻩﻫ ك وﻛﺎل ﻞﺘ܈ ﰲ ك اﱃ ﻩﲑ اﳌﺆﻩﻨﲔ‪ .‬ﻘﻜﺘ܈ ܉ﺬك اﱃ ﲻﺮ ﺿﻲ ﷲ‬ ‫ﻈﻨﻳ ﻘﻜﺘ܈ اﻣﻴﻳ ﻈﻪﺮ ﺿﻲ ﷲ ﻈﻨﻳ ܸه ﱂ ﻈﻄﺎك ]܉ﻳ ﻩﺎ ﻈﻄﺎك[‪ 297‬وﱔ ﻻ ܕﺰد ع‪ 298‬وﻻ‬ ‫ﻳܹـﺘﻨﺒﻂ ܉ﻵﺎ ﻩﺎء وﻻ ﯾﻨﺘﻙﻇ ܉ﻵﺎ‪ .‬ﻘܹﺄه ﻘﻜﺎل ّاا ﻣﻨﺠﺪ ﺻﻙﺘﻵﺎ ﰲ اﻥﻜﺘ܈ ان ﻘﻴﻵﺎ ﻏﺮا ا ﻨّﺔ‪.‬‬ ‫ܩ ّﺪܚﻨﺎ ﻴﺎﱐ ܋ﻫ اﳌﺘﻮﰻ ﻈﻫ ܋ﻫ ﻣﻵﻴﻊﺔ ]‪ [ 33‬ان اﳌﻜﻮﻛܷ ﻛﺎل ﻣﻊﻪﺮو ّا ﳒﺪ ﰲ ﻞﺘﺎ܉ﻨﺎ‬ ‫ان ﻩﺎ ܉ﲔ ﻴﺬا ا ﺒﻢ وﺣﻴܙ ﻮﺰﻣﱲ ﯾﻨﺒܒ ﻘﻴﻳ ܻﺠﺮ ا ﻨّﺔ‪ .‬ﻘﻜﺘ܈ ܉ﻜﻮه اﱃ ﲻﺮ ܋ﻫ ا ﻄﺎ‬ ‫ﺿﻲ ﷲ ﻈﻨﻳ ﻘﻜﺎل ﺻﺪق ﻘﺎﺟﻊﻦﻵﺎ ﻩﻜﱪ ﻟﻦﻪܹﻦﻪﲔ‪ .‬وﰲ واﯾﺔ اﻟﻦﻴܙ ﻘﻜﺘ܈ ܉ﺬك اﱃ‬ ‫‪294‬‬ ‫‪294‬‬ ‫‪295‬‬ ‫‪296‬‬ ‫‪297‬‬ ‫‪298‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺎﻘܹﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﺟﻴﺮ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܕﺮد ع‬ ‫‪107‬‬ ‫‪arabic edition‬‬ ‫ﲻﺮ ﴈ ﷲ ﻈﻨﻳ ﻘﻜﺘ܈ اﻣﻴﻳ ﲻﺮ ّاا ﻻ ﻬﻊﲅ ﻏﺮا ا ﻨّﺔ اﻻ اﳌﺆﻩﻨﲔ ﻘﺎﻛﱪ ﻩﻫ ﻩﺎ ﻘﻴﻵﺎ‬ ‫ﻛﺒك ﻩﻫ اﳌܹﻦﻪﲔ وﻻ ܓﺒﻊﻳ ﺑﴚء‪ .‬ﻛﺎل ا܋ﻫ ﻣﻵﻴﻊﺔ و ّ‬ ‫اﳌﻜﻄﻨ ﻩﺎ ܉ﲔ اﻣﻜﺼﲑ اﱃ ﻩﻜﻄﻇ ا ﺠﺎ‬ ‫وﻩﺎ ܉ﻊﺪ ك ﳁﻫ اﻣﻴﺤﻪﻮم‪ 299‬اﻬﺘﻵـﻰ‪ .‬ﻘﻜﺪ ﺻ ّﺪﻛﻵﻨ ﲻﺮ ﴈ ﷲ ﻈﻨﻳ ﻘﻴﻪﺎ ﻬﻜﻦﻮﻲ ﻈﻫ ﻞﺘﺎ܉ﻵﻨ‬ ‫وﲻﻢ ﻉﲆ ﺣܹـﺒﻳ وﻴﻮ اﻣﻙﺎ وق اذي ﯾﻨﻄﻚ اﻣܹﻜﻴﻨﺔ‪.‬‬ ‫واﻩﺎ ا܋ﻫ ﻅﻙﺮ ﰲ ﻞﺘﺎ܉ﻳ >ܮﲑ اﻣﺒﴩ ﲞﲑ اﻣﺒﴩ< ﻘﺎﻞـﱶ ﻩﻫ ك ﺟ ّﺪا ﻩﻫ اﻣﺘﻮ ا‬ ‫واﻻﳒﻴﻢ وܸﻙﺮ ] ﻬﺒﻴﺎء[‪ 300‬܉ﲏ اﴎاﺋﻴﻢ واﻣﺰ܉ﻮ ‪ .‬وﻛﺎل ܉ﻊﺪ ان ﻬﻜﻢ ﻞﺜﲑا ﻩﻫ ك واﳕﺎ ﻛﺮا‬ ‫ﻩﺎ ﻅﻵﺮوﻲ و ﺿﻮا اﻣﺘﻙܹﲑ ه اﻟﻦﻎﺔ اﻣﻊﺮ܉ﻴﺔ وﻩﺎ ﺣﻜﻴﻨﺎﱒ ﻈﻫ ܕﺮاﲨﻵﻨ ܉ﻦﻙﻈﻵﻨ اذي ﺧﺘﺎ وﻲ‬ ‫‪301‬‬ ‫و ܚﺒﺘﻮﻲ ﰲ ﻞﺘﺒﻵﻨ ﻣﻴﻜﻮن ك ﻛﻄﻇ ﻣﻊﺬ ﱒ وﺣܹﻨ ﻣﺮوﻍﺎﻬﻵﻨ‪ .‬وﳓﻫ ﻉﲆ ܉ﺼﲑ ﻩﻫ ]ان[‬ ‫اﻴﻢ اﻥﻜﺘﺎ܉ﲔ ﻣﻴܷ ﰲ ﯾﺪﯾﻵﻨ اﻣﻴﻮم ﻩﻫ اﻣﺘﻮ ا واﻻﳒﻴﻢ ّﻻ ﻩﺎ اﺧﺘﺎ ﺿﻦ ّـﺎل ﻉﻦﻪﺎﺋﻵﻨ ان‬ ‫ﯾﻈﻵﺮ ﳍﻨ ܉ﻊﺪ اﻣﺘﺤﺮﯾﻗ وا ﺬف واﻣﺘﺒﺪﯾﻢ‪ .‬وﻛﺎل ﯾﻀﺎ ﻘﻵﺬﻲ ﯾّﺪك ﷲ ﲨﻢ ﻩﻜﻨﻊﺔ ﻈﻈﻴﻪﺔ‬ ‫اﳌﻮﻛﻇ ﺟﺎء ﰲ ﻞﺘ܈ ﷲ ﻈ ّﺰ ّ‬ ‫وﺟﻢ ﳑﺎ ﻻ ﯾﺪﻘﻊﻳ ﻴﻢ اﻥﻜﺘﺎ وﺣﻜﻴﻨﺎﻴﺎ ﻈﻨﻵﻨ اﻣﱰاﰖ اﻣﱵ‬ ‫ﺿﻮﻴﺎ واﺧﺘﺎ وا ﺗܹﻄﲑﻴﺎ ﰲ ﻞﺘﺒﻵﻨ‪ .‬ﻘ ﯾ ّﺪﻈﻮن ﻉﻦﻴﻨﺎ‪ 302‬ﻘﻴﻵﺎ ﲢﺮﯾﻙﺎ وﱔ ﻉﲆ‪ 303‬ﲢ ّﻜﻜﻨﺎ اﻬﻵﻨ‬ ‫ﺣ ّﺮﻘﻮﻴﺎ وܩﺬﻘﻮا ﻩﻨﻵﺎ ﻩﺎ ﻞﺘﻪﻮﻲ ﻩܹ ّ‬ ‫ـﺘﻜة ܉ﺪﻘﻇ اﳌﻊﺘﺪﻼﻫ و܉ﻨﻙﻇ اﳌﻵﺘﺪﻼﻫ اﻬﺘﻵـﻰ‪ .‬وﱂ ﻼﺰل اﻣﻨﺎ‬ ‫ّ‬ ‫ﯾﻊﻈﻪﻮن ﻴﺬا اﻥﻜﺘﺎ وﯾﺒﺎﻣﻎﻮن ﰲ ܓﻊﻈﻴﻪﻳ ﻘﺎﻣﻄﻊﻫ ﻘﻴﻪﺎ‪ 304‬ﻴﻮ ﻩﺜﻢ ﻴﺬا ]‪34‬و[ اﳌﻨﻜﻮل ﰲ‬ ‫ﻴﺬا اﻣﺰﻩﺎن ﻈﻫ ﻴﺆﻻء ا ﲚﺔ ﻂﻊﻫ ﻘﻴﻵﻨ‪ .‬واﻣﻄﻊﻫ ﻘﻴﻵﻨ وﱒ ﲪة ادﻼﻫ و ّ‬ ‫اﳌﺒﻦﻎﻮن ه ﻂﻊﻫ ﰲ‬ ‫ادﻼﻫ وﻴﺪم ﻻﻈﺘﻜﺎد اﳌܹﻦﻪﲔ‪.‬‬ ‫وﰲ >اﻣܹﲑ < ﻻﻩﺎم ﻴﻢ اﳌﻎﺎ ي ﻩﺤﻪﺪ ܋ﻫ اﲮﻚ ܓﻵﺬﯾ܈ اﻻﻩﺎم اﰊ ﻩﺤﻪﺪ ﻈﺒﺪ اﳌك ܋ﻫ‬ ‫ﻴܼﺎم ܉ﻊﺪ ﻛﺼّ ﺔ و ﻛﺔ ܋ﻫ ﻬﻮﻘﻢ و ﯾﺪ ]܋ﻫ ﲻﺮو[‪ 305‬܋ﻫ ﻬﻙﻴﻢ ﴈ ﷲ ﻈﻨﻵﻪﺎ‪ ,‬ﺻﻙﺔ ܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﻫ اﻻﳒﻴﻢ‪ .‬ﻛﺎل ا܋ﻫ اﲮﻚ وﰷن ﻘﻴﻪﺎ ܉ﻦﻎﲏ ّﲻﺎ ﰷن وﺿﻇ ﻉﻴﴗ‬ ‫܋ﻫ ﻩﺮﱘ ﻉﻦﻴﻵﻪﺎ اﻣܹ م ﻘﻴﻪﺎ ﺟﺎءﻲ ﻩﻫ ﷲ ﰲ اﻻﳒﻴﻢ ﻴﻢ اﻻﳒﻴﻢ ﻩﻫ ﺻﻙﺔ ܸﻮل ﷲ‬ ‫ﺻﲆ ﻉﻦﻴﻳ وܸﲅ ﲟﺎ ܚﺒܒ ﯾ َـﺤَ ّﻨܷ‪ 306‬ا ﻮا ي ﻣﻵﻨ ܩﲔ ﻧܹܬ ﻣﻵﻨ اﻻﳒﻴﻢ ﻩﻫ ﻈﻵﺪ ﻉﻴﴗ ܋ﻫ‬ ‫ﻩﺮﱘ ﻉﻦﻴﻵﻪﺎ اﻣܹ م اﻬﻳ ﻛﺎل ﻩﻫ ܉ﻎﻀﲏ ﻘﻜﺪ ܉ﻎﺾ اﻣﺮ ّ ‪ .‬وﻣﻮﻻ اﱐ ﺻﻨﻊܒ ﲝﴬܓﻵﻨ ﺻﻨﺎﺋﻇ‬ ‫ﱂ ﯾﺼﻨﻊﻵﺎ ܩﺪ ﻛﺒﲇ‪ ,‬ﻩﺎ ﰷﻬܒ ﻣﻵﻨ ﺧﻄﻴ܃ﺔ وﻥﻜﻫ ﻩﻫ اﻻن ܉ﻄﺮوا وﻅ ّﻨﻮا اﻬﻵﻨ ﯾﻎ ّﺮوﻬﲏ واﯾﻀﺎ‬ ‫ﻟﻦﺮ ّ ‪ .‬وﻥﻜﻫ ﻻ ܉ ّﺪ ﻩﻫ ان ܓـﺘ ّﻨ اﻥﳫﻪﺔ اﻣﱵ ﰲ اﻣﻨﺎﻩﻮ ‪ .‬اﻬﻵﻨ ܉ﻎﻀﻮﱐ ﻩـﺠّ ﺎا ي اﻂ ﻘﻦﻮ‬ ‫‪299‬‬ ‫‪300‬‬ ‫‪301‬‬ ‫‪302‬‬ ‫‪303‬‬ ‫‪304‬‬ ‫‪305‬‬ ‫‪306‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻨﺠﻮم‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﻴﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻉﻦﻴﻵﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻴﻲ ﻉﻦﻰ ﻩﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻴﻵﺎ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺤﺮﻞﺎ ﻩﺄﺧﻮ ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪108‬‬ ‫ﻛﺪ ﺟﺎء اﻣـ ُﻪ ْﻨﺤَ َﻪﻨّﺎ‪ 307‬ﻴﺬا اذي ﻼﺮܸه ﷲ اﻣﻴﲂ ﻩﻫ ﻈﻨﺪ اﻣﺮ ّ وح اﻣﻜܹﻂ‪ .308‬ﻴﺬا اذي‬ ‫ﻩﻫ ﻈﻨﺪ اﻣﺮ ّ ﺧﺮج ﻘﻵﻮ ܻﻵﻴﺪ ّ‬ ‫ﻉﲇ و ﻬﱲ اﯾﻀﺎ ﻥﻜ ّﻨﲂ ﻛﺪﳝﺎ‪ 309‬ﻠﻨﱲ ﻩﻊﻲ‪ .‬ﻴﺬا ﻛﻦܒ ﻥﲂ‬ ‫ﻥﲄ ﻻ ّ‬ ‫ﺗܼﻜﻮا‪ .‬ﻘﺎﳌﻨﺤﻪﻨﺎ اﻣﴪاﻬ ّﻴﺔ ﻩﺤﻪﺪ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻴﻮ اﻣﺮوﻩ ّﻴﺔ اﻣﺒﺎ ﻛﻦﻴﻄܷ‪.‬‬ ‫‪310‬‬ ‫وﻬﻜﻢ ا܋ﻫ اﲮﻚ ﻣﻵﺬا وﻴﻮ ﻩﻫ ܓﺒﺎع اﻣﺘﺎ܉ﻊﲔ دﻣﻴﻢ ﻉﲆ ان ﻴﺬﻲ اﻥﻜﺘ܈ ﻈ ّﺮ܉ܒ ﰲ ]ﻴﺬﻲ[‬ ‫ا ﻈﺼﺎ اﻣﻙﺎﺿة وﷲ اﳌﻮﻘﻚ‪.‬‬ ‫وﻞـﱶ اﻻﻩﺎم ا܉ﻮ اﻣﻜﺎﰟ ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ﻈﺒﺪ ﷲ ܋ﻫ ﻈﺒﺪ ا ﲂ ﻩﻫ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈‬ ‫اﻣﻜﺪﳝﺔ ﰲ ﻞﺘﺎ ‪> 311‬ﻘﺘﻮح ﻩﴫ واﳌﻎﺮ < ا ﻩﻊﺰ ّوا اﻣﻴﻵﺎ وا ﻍﲑ ﻩﻊﺰ ّو‪ .‬ﳁﻫ ك دﺧﻮل‬ ‫ﲞܒ ﻬﴫ اﱃ ﻩﴫ وﻍﻦﺒﺘﻳ ﻉﻦﻴﻵﺎ ﻩﻫ ﻬﺒ ّﻮ ا ﻩﻴﺎ ﻩﻫ ܸﻙﺮ ا ﻬﺒﻴﺎء ﰲ ﻛﺼّ ﺔ وﺿﻇ ﴎﻼﺮﻲ ﻘﻴﻵﺎ‬ ‫ܩﲔ ﯾﺪܮﻦﻵﺎ‪ .‬ووي ﷲ اﱃ ]‪ [ 34‬ا ﻩﻴﺎ ﰲ ܓﻊﻴﲔ اﳌﲀن اذي ﯾﻀﻊﻳ ﻘﻴﻳ‪ ,‬وﻩﺮﻲ ه ان‬ ‫ﯾﺪﻘﻫ ܉ﻊﺔ ﺎ ﰲ ﻩﻮﺿﻇ ﻈ ّﻴﻨﻳ ه‪ .‬ﻘﺎ ا ﰏ ووﺿﻇ ﴎﻼﺮﻲ ﰷﻬܒ ّ‬ ‫ﰻ ﻛﺎﺋﻪﺔ ﻉﲆ ﺮ ﻩﻨﻵﺎ‬ ‫ﻻ ܓـﺘﻊ ّﺪاﻲ‪ .‬ﻣﻴﻊﲅ اﻣﻊﺼﺎ ܉ﺬك ﺻﺪق ا ﻩﻴﺎ ﰲ ﲨﻴﻇ ﻩﺎ ﰏ ܉ﻳ ﻈﻫ ﷲ ﻈ ّﺰ ّ‬ ‫وﺟﻢ‪ .‬وﱔ ﻛﺼّ ﺔ‬ ‫ﻂﻮﯾة وﻩﻨﻵﺎ ﻛﺮ ܓـ ّﺒﻇ ذي اﻣﻜﺮﻬﲔ ﰲ ܻﻊﺮ ﻈﻫ ا܋ﻫ اﲮﻚ ّﲻﻫ ﻳܹﻮق ا ܩﺎدﯾܙ ﻈﻫ ا ﻉﺎﰖ‬ ‫ﻘﻴﻪﺎ ܓﻮا ܚﻮا ﻩﻫ ﻉﻦﻪﻳ‪ .‬وﻩﻨﻵﺎ ﻈﻫ ﻈﻜﺒﺔ ܋ﻫ ﻉﺎﻩﺮ ﴈ ﷲ ﻈﻨﻳ ﻈﻫ ﺟﺎل ﻩﻫ ﯾﻵﻮد ܓﻮا اﻣﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﲟﺼﺎﺣﻗ‪ ,‬او ﻞﺘ܈ ܓﻮا ܉ﻵﺎ اﱃ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ ,‬ﻳܹﺄﻣﻮﻬﻳ ﻈﻫ‬ ‫ܮﲑﻴﻨ ܉ﲔ ان ﻳܹﺄﻣﻮﻲ ﻘﻴﺨﱪﻴﻨ و܉ﲔ ان ﳜﱪﻴﻨ‬ ‫ﳾء ﻘﻴﻵﺎ‪ .‬وان اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ّ‬ ‫‪312‬‬ ‫ﻛﺒﻢ ان ﻳܹﺄﻣﻮﻲ ﻘﺎﺧﺘﺎ وا ﻴﺬا‪ .‬ﻘﻜﺎل ﺟﺌﱲ ﺗܹﺄﻣﻮن ﻈﻫ ي اﻣﻜﺮﻬﲔ وܸﺄܮﱪﰼ ﻞﻪﺎ ﲡﺪوﻬﻳ‬ ‫ﻩﻜﺘﻮا ﻈﻨﺪﰼ ﻘﺬﻛﺮﻲ‪ .‬ﻘﻊﻦﻪﻨﺎ اﻬﻳ ﻛﺪ ܉ﻜﻲ ﰲ ﻞﺘﺒﻵﻨ ﻩﺎ ﻳܹ ّ‬ ‫ـﺘﺤﻚ ان ﯾﺬﻛﺮ‪ 313‬ﻥﻜﻮﻬﻳ ﱂ ﯾﺒﺪل‪ .‬وﻛﺪ‬ ‫ّﻉﻦﻪﻨﺎ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺎﻬﻮا ّﳕﲒ ܉ﻳ ك ﻩﻫ ﻍﲑﻲ و ﻘﻇ ﻈﻨّﺎ ا ﺮج ﰲ ﻬﻜه‪.‬‬ ‫وﻩﻨﻵﺎ ﻈﻫ ا܋ﻫ ﻣﻵﻴﻊﺔ اﻬﻳ ܉ﻦﻎﻳ اﻬﻳ وﺟﺪ اﻻܸﻜﻨﺪ ﯾﺔ ﺣﺠﺮ‪ 314‬ﻩﻜﺘﻮ ﻘﻴﻳ ا ܻﺪاد ܋ﻫ‬ ‫ﻉﺎد ا اذي ﻬﺼ܈ اﻣﻊﻪﺎد وﺟ ّﻨﺪ ا ﺟﻨﺎد وܸ ّﺪ ܉ﺬ اﻉﻳ‪ 315‬اﻣﻮاد‪ .‬܉ﻨﻴﺘﻵﻫ ا ﻻ ܻﻴ܈ وﻻ ﻩﻮ‬ ‫وا ا ﺠﺎ ﰲ اﻟﻦﲔ ﻩﺜﻢ اﻣﻄﲔ‪ ,‬اد ﻴܼﺎم ا܋ﻫ ܸﻊﻴﺪ اﳌﺪﱐ وﻞﲋ ‪ 316‬ﰲ اﻻ ض ﻞﲋا ﻉﲆ‬ ‫اܚﲎ ﻈﴩ اﻉﺎ ﻣﻫ ﳜﺮﺟﻳ ܩﺪ ﺣﱴ ﲣﺮﺟﻳ ﻩّﺔ ﻩﺤﻪﺪ ﻉﻦﻴﻳ اﻣܹ م‪.‬‬ ‫ّ‬ ‫وﻩﻨﻵﺎ ﻬﻊﺘﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻉﲆ ﻩﺎ ﻛﺮﻲ اﳌﻜﻮﻛܷ ﻈﻫ ﻞﺘﺎ ﷲ ﻈ ّﺰ وﺟﻢ وان ﻩﻨﻳ‬ ‫اﻬﻳ ﻻ ﳚﻪﻇ ܉ﲔ ﺧﺘﲔ‪ .‬ﻘﺄ ܸﻢ ﻩﺎ ﯾﺔ وﺧﺘﻵﺎ ﻴﺪﯾﺔ ﻣﻴܯﺘﱪﻲ ܉ﻵﻪﺎ‪ .‬ﻘﺬﻛﺮ ﻛﺼّ ﺔ اﻣﻵﺪﯾّﺔ ܉ﻄﻮﻣﻵﺎ‪.‬‬ ‫‪307‬‬ ‫‪308‬‬ ‫‪309‬‬ ‫‪310‬‬ ‫‪311‬‬ ‫‪312‬‬ ‫‪313‬‬ ‫‪314‬‬ ‫‪315‬‬ ‫‪316‬‬ ‫اﻣﺤﺮﻞﺎ ﻩﺄﺧﻮ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻜﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻪﺎ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ﻘﻲ د‪ :‬ﻞﺘﺎ܉ﻳ‬ ‫ﻘﻲ د‪ :‬ﺗܹﺎﻣﻮﻬﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺣﺠﺮا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܋ﺰ اﻈﺘﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻞﺘﺮ‬ ‫‪109‬‬ ‫‪arabic edition‬‬ ‫وﻩﻨﻵﺎ ان ﻩﻊﺎوﯾﺔ ﴈ ﷲ ﻈﻨﻳ ܸﺄل ﻠﻊ܈ ا ﺣﺒﺎ ﻴﻢ ]‪35‬و[ ﲡﺪ ﻣﻵﺬا اﻣﻨﻴﻢ ﰲ ﻞﺘﺎ‬ ‫ﷲ ܮﱪا ﻛﺎل اي واذي ﻘﻦﻚ اﻣﺒﺤﺮ ﳌﻮﳻ اﱐ ﺟﺪ ﰲ ﻞﺘﺎ ﷲ ﯾﻮي اﻣﻴﻳ ﰲ ّ‬ ‫ﰻ ﻉﺎم‬ ‫ﻩ ّﺮܓﲔ ﻘﺬﻛﺮﻲ‪ .‬وﻩﻨﻵﺎ ﻛﺼّ ﺔ ﻈﺜﻪﺎن ﴈ ﷲ ﻈﻨﻳ اﻬﻳ ﯾﻜﺘﻢ واﻬﻳ ﯾﲇ‪ 317‬ا ﻩﺮ ܉ﻊﺪﻲ ﺻﺎﺣ܈‬ ‫ا ض اﳌﻜ ّﺪܸﺔ‪ .‬وﻩﻨﻵﺎ ﻛﺼّ ﺔ ا ﻛﻙﺎل اﻣﱵ ﰷﻬܒ ﻉﲆ ܉ﻴܒ ﰲ اﻻﻬﺪﻣܷ ﻉﲆ ﻞﺘﺎ ‪ 318‬ﻘﻴﻳ ﺻﻮ‬ ‫اﻣﻊﺮ واﻬﻳ ا ا ﻘﺘܧ دܮﻦﻮا ܓك اﻣﺒ د‪ .‬وﻩﻨﻵﺎ اﻬﻵﻨ ܮﺬوا اﳌﺎﺋﺪ اﻣﱵ ﻼﺰﻈﻨ ﻴﻢ اﻥﻜﺘﺎ اﻬﻵﺎ‬ ‫ﻩﺎﺋﺪ ܸﻦﻴﻪﺎن ܋ﻫ داود ﻉﻦﻴﻵﻪﺎ اﻣܹ م‪.‬‬ ‫وﻩﻨﻵﺎ ﻩﺮ اﻣﻴﻵﻮدي اذي ܮﱪ ﲻﺮ ﺿﻲ ﷲ ﻈﻨﻳ اﻬﻳ ﻛﴣ ا ّﻚ‪ .‬واﻬﻵﻨ ﳚﺪون اﻬﻳ ﻣﻴܷ‬ ‫ﻛﺎض ﯾﻜﻀﻲ ا ّﻚ اﻻ ﰷن ﻈﻫ ﳝﻴﻨﻳ ﻩك وﻈﻫ ﻳܹﺎ ﻲ ﻩك ﻳܹ ّﺪداﻬﻳ وﯾﻮ ّﻘﻜﺎﻬﻳ ّ‬ ‫ﻟﻦﺤﻚ ﻩﺎ دام‬ ‫ﻩﻇ ا ّﻚ‪ .‬ﻘﺎ ا ܕﺮك ا ّﻚ ﻈ ّﺮﺟﺎ وܕﺮﰷﻲ‪ .‬وﻩﻨﻵﺎ ﻩﺮ اﻣﻜﻀﺎ ﻩﻫ ܉ﲏ اﴎاﺋﻴﻢ ﻩﻫ ﯾﻜﴤ ﻩﻨﻵﻨ‬ ‫ا ّﻚ و܉ﻎﲑﻲ‪ .‬وﻩﻨﻵﺎ ﻈﻫ ﻩﻮﳻ ܋ﻫ ﻉﲇ ﻈﻫ ܉ﻴﻳ ان ا ﻴﺮﻼﺮ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ه اﻬﻵﺎ‬ ‫ﯾﻊﲏ ام ﺧ ّﻨﻮ ّول ا ﺿﲔ ﺧﺮاا‪ّ ,‬ﰒ ﻉﲆ ܜﺮﻴﺎ ﻩﻴﻨﻴﺔ‪ .‬ﻛﺎل ﻘﻜﻦܒ ﲰﻊܒ ك ﻩﻫ ܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺎل او ﻩﻫ ﻠﻊ܈ اﻥﻜﺘﺎ܉ﲔ‪ .‬وﻻ ﳜﻙﻰ ﻩﺎ ﻛﺎل ا܋ﻫ اܸﺤﻚ‪ 319‬ﰲ‬ ‫>اﻣܹﲑ < ܉ﻊﺪ ﻴﺬا ]ﳑﺎ[‪ 320‬ﻧܹﺒﺘﻳ ﻛﺮﻳܺ اﱃ اﻣﻨﱯ ﳑﺎ ﳛﺎﳽ ﻈﻨﻳ ﻩﻨﺼﺒﻳ اﻣﴩﯾﻗ وﻩﻜﺪا ﻲ‬ ‫اﻣﻊﺎﱃ‪ .‬وﻛﻮﻣﻵﻨ ّاا ﻬﻊﺒﺪ‪ 321‬اﳌ ﺋﻜﺔ وﱔ ܉ﻨﺎ ﷲ‪ ,‬وﻛﻮﻣﻵﻨ ﻣﻫ ﻬﺆﻩﻫ ك ّ‬ ‫ﺣﱴ ܓﺄﰐ ا‬ ‫واﳌ ﺋﻜﺔ ﻛﺒﻴ ‪ ,‬وﳓﻮ ك ﻩﻫ ﲾﻮ ﱒ اﱃ ﻍﲑ ك ﻩﻫ ﳇﻪﺎܓﻵﻨ اﻣﺒﺎﻂة‪ ,‬وﻩﻫ ﺣﲀﯾﺔ ﻩﺬاﻴ܈‬ ‫ا ﺎﻴﻦﻴﺔ وﻩﺎ ﰷﻬﻮا ﻉﻦﻴﻳ ﻩﻫ اﻣﻙﻀﺎﺋـܧ‪.‬‬ ‫ّ‬ ‫وﻛﺎل ا܋ﻫ ﻴܼﺎم ﰲ وﻘﺪ ﻬﺼﺎ ى ﳒﺮان ﻘﳫﻨ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﻨﻵﻨ ا܉ﻮ‬ ‫ܩﺎ ܚﺔ ܋ﻫ ﻉﻦﻜﻪﺔ واﻣﻊﺎﻛ܈ ﻈﺒﺪ اﳌܹـﻴܧ وا ﯾﻵﻨ اﻣܹـ ّﻴﺪ وﻴﻨ ﻩﻫ اﻣﻨﴫاﻬﻴﺔ ﻉﲆ دﻼﻫ اﳌك ﻩﻇ‬ ‫اﺧﺘ ف ﻩﻫ ﻩﺮﻴﻨ ﯾﻜﻮﻣﻮن ﻴﻮ ﷲ وﯾﻜﻮﻣﻮن ﻴﻮ ود ﷲ وﯾﻜﻮﻣﻮن ]‪ [ 35‬ﻴﻮ اﻣܙ ܚ ܚﺔ‪.‬‬ ‫وﻞﺬك ﻛﻮل اﻣﻨﴫاﻬﻴﺔ ﻘﻵﻨ ﳛﺘﺠّ ﻮن ﰲ ﻛﻮﻣﻵﻨ ﻴﻮ ﷲ ܉ﺄﻬّﻳ ﰷن ﳛﲕ اﳌﻮﰏ وﯾﱪ ا ܸﻜﺎم‬ ‫وﳜﱪ اﻣﻎﻴﻮ وﳜﻦﻚ ﻩﻫ اﻣﻄﲔ ﻠﻵﻴ܃ﺔ اﻣﻄﲑ ّﰒ ﯾﻨﻙܬ ﻘﻴﻳ ﻘﻴﻜﻮن ﻂﺎﺋﺮا‪ .‬و ك ّﳇﻳ ܉ﺄﻩﺮ ﷲ‬ ‫]ܓﺒﺎ ك و[‪ 322‬ܓﻊﺎﱃ }وﻣﻨﺠﻊه ﯾﺔ ﻟﻦﻨﺎ {‪ .‬وﳛﺘﺠّ ﻮن ﰲ ﻛﻮﻣﻵﻨ ܉ﺄﻬّﻳ ود اﻬﻵﻨ ﯾﻜﻮﻣﻮن ﱂ ﻼﻜﻫ‬ ‫ه ﯾﻊﲅ‪ ,‬وﻛﺪ ﰷن ܕﳫّﻨ ﰲ اﳌﻵﺪ‪ ,‬ﳾء ﱂ ﯾﺼﻨﻊﻳ ܩﺪ ﻩﻫ ود دم ﻛﺒه‪ .‬وﳛﺘﺠّ ﻮن ﰲ‬ ‫ﻛﻮﻣﻵﻨ ﻬّﻳ اﻣܙ ܚ ܚﺔ ܉ﻜﻮل ﷲ ܓﻊﺎﱃ ﻘﻊﻦﻨﺎ وﻩﺮا ]وܮﻦﻜﻨﺎ[‪ 323‬وﻛﻀﻴﻨﺎ‪ .‬ﻘﻴﻜﻮﻣﻮن ﻣﻮ ﰷن واܩﺪا‬ ‫ﻩﺎ ﻛﺎل اﻻ ﻘﻊﻦܒ وﻛﻀﻴܒ وﻩﺮ وܮﻦﻜܒ وﻥﻜ ّﻨﻳ ﻴﻮ وﻉﻴﴗ وﻩﺮﱘ‪ .‬ﻘﻙﻲ ّ‬ ‫ﰻ ك ﻩﻫ‬ ‫‪317‬‬ ‫‪318‬‬ ‫‪319‬‬ ‫‪320‬‬ ‫‪321‬‬ ‫‪322‬‬ ‫‪323‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻉﻦﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺒܒ‬ ‫ا܋ﻫ اܸﺤﻚ‪ܸ :‬ﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻊﺪ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪110‬‬ ‫اﳌﻙﴪون‪ ,‬اﻣﺒﻎﻮي واﻻﺻﺒﻵﺎﱐ‪ 324‬واﻣﺒﻴﻀﺎوي وﻍﲑﱒ‬ ‫ﻛﻮﻣﻵﻨ ﻮﺰل اﻣﻜﺮ ن‪ .‬وﻬﻜﻢ ﻴﺬا اﻥﻜﻙﺮ ﻈﻨﻵﻨ ّ‬ ‫وﰲ اﻣܹﲑ اﯾﻀﺎ‪ .‬واﻣﺘﻙﺎܸﲑ ﻈﻨﺪ }ﻣﻜﺪ ﲰﻇ ﷲ ﻛﻮل اذﻼﻫ ﻛﺎﻣﻮا ان ﷲ ﻘﻜﲑ{ وﻈﻨﺪ }وﻛﺎﻣܒ‬ ‫اﻣﻴﻵﻮد ﯾﺪ ﷲ ﻩﻎﻦﻮة{ وﻍﲑ ك ﻩﻫ اﻵا اﻣﱵ ﺣﲃ ﷲ ﻞﻙﺮﻴﻨ ﻘﻴﻵﺎ ﻩﻫ ﺣﲀا ﻞﻙﺮﻴﻨ‬ ‫ﴍع ﷲ ﻣﻨﺎ ﻛﺮﻴﺎ ﻣﲊ ّدﻴﺎ‪ܻ – 325‬ـﻴﺎء ܓﻜܼﻊ ّﺮ ﻩﻫ ܸﻪﺎﻈﻵﺎ ا ﻦﻮد‪.‬‬ ‫اﻣﱵ ّ‬ ‫ّﰒ ﻛﺮ ܉ﻊﺪ ﻴﺬا ﻩﺮ اﻣﻨﺠﺎﳾ ﴈ ﷲ ﻈﻨﻳ ﳌﺎ ܸﻦܒ اﻣﻴﻳ ﻛﺮﻳܺ ﰲ ﻩﺮ ﻩﻫ ﻴﺎﺟﺮ اﻣﻴﻳ‬ ‫ﻩﻫ اﻣﺼﺤﺎ܉ﺔ ﴈ ﷲ ﻈﻨﻵﻨ‪ ,‬وان ﺟﻊﻙﺮ ا܋ﻫ اﰊ ﻂﺎﻣ܈ ﴈ ﷲ ﻈﻨﻳ ﳌﺎ ﻛﺮ ﻉﻦﻴﻳ ﺻﺪ ا‬ ‫ﻩﻫ ﻠﻵﻴﻊܽ ܋ﲃ و܋ﻜܒ ܸﺎﻛﻙﺘﻳ‪ .‬وﻛﺎل اﻣﻨﺠﺎﳾ ان ﻴﺬا واذي ﺟﺎء ܉ﻳ ﻩﻮﳻ ﻣﻴܯﺮج ﻩﻫ‬ ‫ﻩܼﲀ واܩﺪ ‪ .‬و ك ﰲ ﻩﺎن ﱂ ﻼﻜﻫ ܉ﻜﻲ‪ 326‬ﻘﻴﻳ ܩﺪ ﻉﲆ ادﻼﻫ اﻣﺼﺤﻴܧ ﻞﻪﺎ ﰲ ܩﺪﯾܙ‬ ‫ܸﻦﻪﺎن اﻣﻙﺎ ﳼ و ﯾﺪ ܋ﻫ ﲻﺮو ܋ﻫ ﻬﻙﻴﻢ ﴈ ﷲ ﻈﻨﻵﻪﺎ‪.‬‬ ‫وﻻ ّ‬ ‫ܻﻝ ان اﻣﺘﻮ ﯾﺔ ﰷن ﻛﺪ ܉ ّﺪل ﻘﻴﻵﺎ ﻛﺒﻢ ك ﻩﺎ ܉ ّﺪل‪ ,‬ﻘ ﯾﻨﴫف ﻛﻮه اﻻ اﱃ ﻩﺎ‬ ‫ﻈﺮف اﻬﻳ ﻍﲑ ﻩﺒﺪل‪ .‬وﻻ ܸﺒﻴﻢ ه اﱃ ﻩﻊﺮﻘﺔ ك اﻻ ܩﺪ ﻩﺮﻼﻫ ﻩﺎ ﻛﺎﺋﻢ ﯾﻊﺘﻜﺪ ﺻﺪﻛﻳ‬ ‫وﻉﻦﻪﻳ‪ ,‬واﻩﺎ ﲱﻗ ﯾﻊﺘﻜﺪ ﺣﻙﻈﻵﺎ‪ .‬و ّ‬ ‫ﰻ ﻩﻫ ا ﻩﺮﻼﻫ ﯾﻄﺮﻛﻳ اﺣﺘﻪﺎل‪ .‬ﻘﻨﺤﻫ ﻈﺮف ﻩﻨﻳ ܉ﺘﻪﻴﻴﺰ‬ ‫اﳌﺒﺪل ﻩﻫ ﻍﲑﻲ ﻩﻫ ﻞﺘﺎ܉ﻨﺎ اﻣﻪﻵﻴﻪﻫ ]‪36‬و[ ﻉﲆ ﰻ ﻞﺘﺎ ‪ ,‬وﻴﻮ اﶈﻙﻮ اذي ﻻ ﯾﻄﺮﻛﻳ ܻﻝّ‬ ‫ﺻ ‪ .‬ن ﻩﻫ ﲰﻊﻳ ﻘﻜﺄﻬّـﻪﺎ ﲰﻊﻳ ﻩﻫ اذي‪ 327‬ﺟﺎء ܉ﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻻﻬﻳ ﻩﻊﺠﺰ ﻻ‬ ‫ﳝﻜﻫ اﻻܓﻴﺎن ﲟﺜه‪ ,‬وػﻙﻮ ﻻ ﳝﻜﻫ ܓﺒﺪﯾه‪ ,‬وﻩﺘﻮاܕﺮ ﻻ ﳚﻮ اﻬﻜﻄﺎع ܓﻮاܕﺮﻲ‪ .‬وﻛﻮل اﻣﻨﱯ ﺻﲆ‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﺎ ان ّ‬ ‫ܕﻜﺬ܉ﻮا ّ‬ ‫ﲝﻚ و ܓﺼ ّﺪﻛﻮا ܉ﺒﺎﻂﻢ ﰷن ﻛﺒﻢ ان ﻼﳬﻢ ﻮﺰول اﻣﻜﺮ ن وﯾ ّﱲ‬ ‫ادﻼﻫ‪ .‬وﻩﺜﻢ ﻩﺎ اق اﻣﻨﺠﺎﳾ ﴈ ﷲ ﻈﻨﻳ ﻩﺮ اﻣﻜﺮ ن وﻩﺎ ّ‬ ‫ﰠ ﻩﻫ اﻣﺘﻮ ا ﻞﺬك اق‬ ‫و ﻛﺔ ﺣﻴܙ ﻛﺎل ﻟﻦﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻣـ ّﻪـﺎ ﲰﻇ ﻩﻨﻳ‪ ,‬ﻴﺬا اﻣﻨﺎﻩﻮ اذي ﻮﺰل ﻉﲆ‬ ‫ﻩﻮﳻ ﻞﻪﺎ ﻴﻮ ﰲ اﻣﺼﺤﻴܧ ﻈﻫ ﻉﺎﺋܼﺔ ﴈ ﷲ ﻈﻨﻵﺎ‪.‬‬ ‫‪328‬‬ ‫وﻛﺎل اﻻﻩﺎم ا܉ﻮ ﲻﺮو ܋ﻫ اﻣﺼ ح اﻩﺎم ﻴﻢ ا ﺪﯾܙ ﰲ ﻩﺎﻬﻳ‪ ,‬وﻩﻜﺎﻩﻳ ﰲ اﻣﻙﻜﻳ وﻍﲑﻲ‬ ‫ﻩﻊﺮوف ﻈﻨﺪ ﻩﻫ ﻻ ﯾﻨﻜﺮ اﳌﻊﺮوف‪ ,‬ﰲ ّول >ﻘﺘﺎوﯾﻳ< اﻣﱵ ܓّﺒﻵﺎ اﻥﻜﻪﺎل اﲮﻚ اﳌﻎﺮﰊ اﻣܼﺎﻘﻊﻲ‬ ‫– ܻـﻴܬ ﻩﺎم اﳌܹﻦﻪﲔ اﻣﻨﻮاوي – وﻛﺪ ܸـ܃ﻢ ﻈﻫ ﻛﻮه ܓﻊﺎﱃ }ﷲ ﯾﺘﻮﰱ ا ﻬﻙܷ ܩﲔ ﻩﻮܓﻵﺎ{‪.‬‬ ‫ܓﻙﴪ ﻉﲆ اﻣﻮﺟﻳ اﻣﺼﺤﻴܧ ﲝﺪﯾܙ ﻈﻫ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫وܸﺄل اﳌܹـﺘﻙﱵ ان ّ‬ ‫ّ ‪329‬‬ ‫ّ‬ ‫ّ‬ ‫ﻩﻫ اﻣﺼﺤﺎح و ﳑﺎ ﲨﻇ ﻴﻢ ا ّﻚ ﻉﲆ ﲱﺘﻳ ﻵا ﻣﻜﻮم ﯾﺘﻙﻜﺮون دﻻﻻ ﻟﻦﻪﺘﻜﲔ ﻉﲆ‬ ‫ﻈﻈﲓ ﻛﺪ ﷲ ܸـﺒﺤﺎﻬﻳ وܓﻊﺎﱃ‪ .‬وﻉﲆ ﻩﺮ اﻣﺒﻊܙ ﻘﺎن اﻻܸﺘﻴﻜﺎ ܉ﻊﺪ اﻣﻨﻮم ܻﺒﻴﻳ ܉ﻳ ودﻣﻴﻢ‬ ‫ﻉﻦﻴﻳ‪ .‬ﻬﻜﻢ ﰲ اﻣﺘﻮ ﯾﻳ ا ا܋ﻫ دم ﻞﻪﺎ‪ 330‬ܓﻨﺎم ﲤﻮ وﻞﻪﺎ ﺗܹﺘﻴﻜﻄ ܓﺒﻊܙ ﻘﻵﺬا واﺿܧ‪ .‬وﻛﺎل‬ ‫‪324‬‬ ‫‪325‬‬ ‫‪326‬‬ ‫‪327‬‬ ‫‪328‬‬ ‫‪329‬‬ ‫‪330‬‬ ‫ﻘﻲ د‪ :‬اﻻﺻﻙﻵﺎﻬﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﻴﺮدﻴﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻬﻙﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻟﻝ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻩﻜﺪﻩﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻪﺘﻜﻴﻫ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻻ‬ ‫‪111‬‬ ‫‪arabic edition‬‬ ‫اﻻﻩﺎم اﴏ ادﻼﻫ اﻣﺒﻴﻀﺎوي ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ ﰲ ܸﻮ ﯾﻮﻧܷ ﻉﻦﻴﻳ اﻣܹ م }ﻘﺎܸـ܃ﻢ‬ ‫اذﻼﻫ ﯾﻜﺮ ن اﻥﻜﺘﺎ ﻩﻫ ﻛﺒك{ واﳌﺮاد ﲢﻜﻴﻚ ك واﻻܸﺘܼﻵﺎد ﲟﺎ ﰲ اﻥﻜﺘ܈ اﳌﺘﻜ ّﺪﻩﺔ‪.‬‬ ‫وﻛﺎل اﻻﻩﺎم ػﲕ اﻣܹـﻨّﺔ اﻣﺒﻎﻮي ﰲ ّول ܓﻙܹﲑ ܸﻮ اﻣﻨﺤﻢ و وى ﻈﻫ ا܋ﻫ ﻈﺒﺎ ﴈ‬ ‫ﷲ ﻈﻨﻵﻪﺎ وܸﻊﻴﺪ ܋ﻫ ﺟﺒﲑ وا ܹﻫ ﰲ ﻛﻮه ܓﻊﺎﱃ }܉ﻮ ك ﻩﻫ ﰲ اﻣﻨﺎ { ﲟﻊﲎ ﻛ ّﺪ ﻩﻫ‬ ‫ﰲ اﻣﻨﺎ وﻴﻮ ﷲ ܓﻊﺎﱃ ﻈﲎ ܉ﻳ ﻬﻙܹﻳ ﻉﲆ ﻩﻊﲎ اﻬﻳ ادى ﻩﻮﳻ ﻉﻦﻴﻳ اﻣܹ م ﻩﻨﻵﺎ وﲰﻊﻳ‬ ‫اﻩﻳ ﻩﻫ ﺟﻵﺘﻵﺎ‪ .‬ﳌﺎ‪ 331‬وي اﻬﻳ ﻩﻜﺘﻮ ﰲ اﻣﺘﻮ ا ﺟﺎء ﷲ ﻩﻫ ]‪ܸ [ 36‬ﻴﻨﺎ ّ‬ ‫وﴍق ﻩﻫ‬ ‫ܸﺎﻉﲑ‪ 332‬واܸـﺘﻊﻦﻫ ﻩﻫ ﺟﺒﺎل ﻘﺎ ان‪ .333‬ﻘﻪﺠﻴ܃ﻳ ﻩﻫ ܸﻴﻨﺎ ܉ﻊﺜﻳ ﻩﻮﳻ ﻉﻦﻴﻳ اﻣܹ م‪ ,‬وﻩﻫ‬ ‫ܸﺎﻉﲑ ܉ﻊﺜﻳ اﳌܹـﻴܧ ﻉﻦﻴﻳ اﻣܹ م ﻩﻨﻵﺎ‪ ,‬وﻩﻫ ﺟﺒﺎل ﻘﺎ ان ܉ﻊﺜﻳ اﳌﺼﻄﻙﻰ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ﻩﻨﻵﺎ وﻘﺎ ان ّﻩﻜﺔ‪.‬‬ ‫وﻛﺎل اﻻﻩﺎم ﻩﺤﻪﻮد ﴰܷ ادﻼﻫ اﻻﺻﺒﻵﺎﱐ ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ }ﻩﺜ ﻩﺎ ܉ﻊﻮﺿﺔ ﻘﻪﺎ ﻘﻮﻛﻵﺎ{‬ ‫ﰲ ّول اﻥام‪ ,‬وﻣﻜﺪ ﴐ܉ܒ ا ﻩﺜﺎل ﰲ اﻻﳒﻴﻢ ا ܻـﻴﺎء اﶈ ّﻜﺮ ﰷﻣﺰوان واﻣﻨﺨﺎة وﺣ ّﺒﺔ ا ﺮدل‬ ‫وا ﺼﺎ وا ﺿﺔ وادود واﻣﺰا܉ﲑ‪ .‬وﻈﻨﺪ ﻛﻮه }اذﻼﻫ ﯾﻨﻜﻀﻮن ﻈﻵﺪ ﷲ ﻩﻫ ܉ﻊﺪ ﻩﻴﺜﺎﻛﻳ{‬ ‫وﻩﻨﻵﺎ ܮﺬ اﳌﻴﺜﺎق ﻉﻦﻴﻵﻨ اﻬﻵﻨ ا ا ܉ﻊܙ اﻣﻴﻵﻨ ܸﻮل ﯾﺼ ّﺪﻛﻳ ﷲ ﲟﻊﺠﺰاܓﻳ ﺻ ّﺪﻛﻮﻲ واܓﺒﻊﻮﻲ وﱂ‬ ‫ﻼﻜﺘﻪﻮا ﻛﺮﻲ ﻘﻴﻪﺎ ܓﻜ ّﺪﻩﻳ ﻩﻫ اﻥﻜﺘ܈ اﳌ ّﲋة ﻉﻦﻴﻵﻨ ﻣﻜﻮه }واوﻘﻮا ܉ﻊﻵﺪي وف ܉ﻊﻵﺪﰼ{‪ .‬وﻛﻮه ﰲ‬ ‫اﻻﳒﻴﻢ ﻣﻊﻴﴗ ﻉﻦﻴﻳ اﻣܹ م ܸﺄﻮﺰل ﻉﻦﻴﲂ ﻞﺘﺎا ﻘﻴﻳ ﻬﺒﺄ ܉ﲏ اﴎاﺋﻴﻢ وﻬﺒﺄ ﻩﺎ ﯾﺘﻳ ّااﻴﻨ ﻩﻫ‬ ‫اﻵا وﻩﺎ ﻬﻊﻪܒ ﻉﻦﻴﻵﻨ وﻩﺎ ﻬﻜﻀﻮا ]ﻩﻫ[‪ 334‬ﻩﻴﺜﺎﻛﻵﻨ اذي واܚﻜﻮا ܉ﻳ‪.‬‬ ‫ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ ﻳܹﺄل ﻈﻫ ﻩﺮﺟﻇ اﳌﻀﺎف اﻣﻴﻳ ﯾﻊﲏ ﰲ ﻛﻮه وﻛﻮه ﰲ اﻻﳒﻴﻢ ﻩﺎ‬ ‫ﻴﻮ؟ ﻉﲆ اﻬﻝ ا ا ܓﺄﻩّﻦܒ ﯾܒ اﻬﻳ ﻻ اܻﲀل ﰲ اܸـﻨﺎدﻲ ك اﱃ ﷲ ]ܓﻊﺎﱃ[‪ 335‬ﻈﻨﺪ ﻅﻫّ‬ ‫ّ‬ ‫ﲱﺔ ﻩﺎ ܸـﻨﺪ وﻣﻮ ﱂ ﯾﺼﻢ ك اﱃ اﻣﻜﻄﻇ‪ .‬ﻳܼﻵﺪ ذك ان اﶈ ّﺪܚﲔ ﱂ ﯾﻮﺟﺒﻮا ܉ﻴﺎن ܩﺎل‬ ‫ا ﺪﯾܙ اﻣﻀﻊﻴﻗ ﻩﻇ اﻬﻳ ﻩﻫ ﲨﻦﺘﻳ ا ܩﺎدﯾܙ اﻣﻜﺪܸـﻴﺔ‪ .‬ﻘﻴﻜﺎل ﻘﻴﻵﺎ ﻛﺎل ﷲ ﻞﺬا اﱃ ﺧﺮﻲ‪.‬‬ ‫ﻘﺎن ا ّدﻈﻰ ان اﶈ ّﺪܚﲔ ّﳇﻵﻨ ؼﻄ܃ﻮن ﻘ اܻﲀل ﺣﻴﻨ܃ﺬ ﻬﻊﻨ ان ﻛﻴﻢ ان ܉ﻊﺾ اﻣﻨﺎ ﻻ ّ‬ ‫ﯾﺘﻊﻦﻚ‬ ‫܉ﻳ ﻴﺬﻲ‪ 336‬ا ﺣﲀم ܉ﻢ ﯾﻨﻙﺮد ܉ﺄﺣﲀم ؼﺘﺼّ ﺔ ܉ﻳ ﯾﻜﺮ ا ن اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺎل ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ }وا ﻛﻦﻨﺎ ﻟﻦﻪ ﺋﻜﺔ ا ﺪوا ﻵدم{ ﻘﻪﻨﻵﻨ ﻩﻫ ﻛﺎل اﻬﻳ ي ا܉ﻦﻴܷ‬ ‫ﰷن ﰷﻘﺮا ܉ﺪا ﯾﺪ ّل ﻉﲆ ك ﻩﺎ ﻬﻜﻢ ﻈﻫ ܻﺎ ح‪ 337‬ا اﺟﻴﻢ ا ܉ﻊﺔ ]‪37‬و[ اﻬﻳ وﻛﻇ اﳌﻨﺎﻅﺮ‬ ‫܉ﲔ اﳌ ﺋﻜﺔ وا܉ﻦﻴܷ ܉ﻊﺪ ا ﻩﺮ اﻣܹﺠﻮد و اﺋﻳ‪ .‬ﻛﺎل ا܉ﻦﻴܷ ﻟﻦﻪ ﺋﻜﺔ اﱐ ّ‬ ‫ܸﲅ ان ﷲ ܮﺎﻣﻜﻲ‬ ‫وܮﺎﻣﻚ ا ﻦﻚ ﻥﻜﻫ ﱄ ﻉﲆ ﺣﳬﺘﻳ ܸـ܃ة ܸـﺒﻊﺔ‪ .‬ا ّول ﻩﺎ ا ﳬﺔ ﰲ ا ﻦﻚ ﻻ ܸـ ّﻴﻪﺎ ا ﰷن‬ ‫‪331‬‬ ‫‪332‬‬ ‫‪333‬‬ ‫‪334‬‬ ‫‪335‬‬ ‫‪336‬‬ ‫‪337‬‬ ‫ܸﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩܹﺎﻉﻴﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻪﺎ ان‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻴﺬا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣܼﺮاح‬ ‫‪arabic edition‬‬ ‫‪112‬‬ ‫ﻉﺎﳌﺎ ان اﻥﲀﻘﺮ ﻻ ﻳܹـﺘﻮﺟ܈ ﻈﻨﺪ ܮﻦﻜﻳ ]اﻻ[‪ 338‬ا ﱂ‪ ,‬وﴎد اﻣܹـﺒﻊﺔ‪ .‬وﻛﺎل ܉ﻊﺪﻴﺎ ﻘﺄوى‬ ‫ܓﻊﺎﱃ اﻣﻴﻳ ﻩﻫ ﴎادﻛﺎ ا ل واﻥﻜﱪاء ا ا܉ﻦﻴܷ اﻬﻝ ﻩﺎ ﻈﺮﻘﺘﲏ وﻣﻮ ﻈﺮﻘﺘﲏ ﻣﻊﻦﻪܒ اﻬﻳ‬ ‫ﻻ اﻉﱰاض ّ‬ ‫ﻉﲇ ﰲ ﳾء ﻩﻫ ﻘﻊﺎﱄ‪ .‬ﻘﺎﱐ ا ﷲ ﻻ اه اﻻ ا ﻻ ܸﺄل ّﲻﺎ ﻘﻊﻢ‪ .‬ﻛﺎل‬ ‫اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ ﻳܹﺄل ﻈﻫ ]ܩﺎل[‪ 339‬ﻴﺬا اﻣܼﺎ ح اذي ﻬﻜﻢ ﻈﻨﻳ ﻴﺬا اﻻﻩﺎم ﻩܹﲅ ﻴﻮ‬ ‫و‪ 340‬ﻻ؟ ﻘﺎن ﰷن ا ّول ﻘﻜﺪ ﴍح اد ﻉﲆ ﻬﻜه ﻟ ﻣﺰام او ܉ﻴﺎن ﻩﺎ اﻬﻎﻦﻚ ﻉﻦﻴﻵﻨ ﻩﻨﻳ اﱃ‬ ‫ﻍﲑ ك ﻴﺬا اﳌܹﲅ ﻩﺎ ﻩﻫ اﳌﻊﻦﻮم ان ا ﺻܧّ ان ﻘﻴﻳ اﳌﺒﺪل ﳁﺤ ّﻢ اﻣﲋاع وﱃ‪ .‬وان ﰷن‬ ‫اﻣﺜﺎﱐ ﻘﻜﺪ ﻬﻜﻢ ﻴﺬا اﻻﻩﺎم ﻈﻫ ﴍܩﻳ ﳌﺎ ﻩﻨﻇ اﻣﻨﻜﻢ ﻩﻨﻳ ﳌﺎ ܓﻜ ّﺪم ﻘﻎﲑ ﻩﺘﻜﺎﻉﺪ ػ ّﻢ اﻣﲋاع ﻈﻨﻳ‬ ‫ﻴﺬا ﻩﻇ ان ﻩﻫ ﲨة ﻩﺎ ﻬﻜﻢ ܻـﺒﻵﺔ ا܉ﻦﻴܷ اﳌﻊﻦﻮم ﻞﻙﺮﻲ اﳌﻜﺘﻀﻴﺔ وﻴﻫ ادﻼﻫ ﻣﺮ ّدﻴﺎ ﻘﺎﻣﺮﺟﻮع‬ ‫اﱃ ا ّﻚ وﱃ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺎل ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ } وﻣ܃ﻝ ﲱﺎ اﻣﻨﺎ ﱒ ﻘﻴﻵﺎ ܮﺎدون{ ﻬﻜ ﻈﻫ اﻻﻩﺎم اﻣﺮا ي‬ ‫ﻴﺬا ﺧﺮ اﻵا ّ‬ ‫داة ﻉﲆ اﻣﻨﻊﻨ اﻣﱵ ﻬﻊﻨ ﷲ ܉ﻵﺎ ﻉﲆ ﲨﻴﻇ ܉ﲏ دم وﱔ ّ‬ ‫اداة ﻉﲆ اﻣﺘﻮﺣﻴﺪ‬ ‫ﻩﻮاﻘﻜﺎ ﳌﺎ ﰲ اﻣﺘﻮ ا واﻻﳒﻴﻢ‪ .‬وﻛﺎل ﰲ ܓﻙܹﲑ }واوﻘﻮا ܉ﻊﻵﺪي{ وﰲ اﳌﺮاد ܉ﻊﻵﺪي ܉ﻊﺔ ﻛﻮال‬ ‫ܩﺪﻴﺎ ﻩﺎ ﻈﻵﺪ اﻣﻴﻵﻨ ﰲ اﻣﺘﻮ ا ﻩﻫ ﺻﻙﺔ ﶊﺪ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ واﻬﻳ ܸﻴﺒﻊﺜﻳ ﻉﲆ ﻩﺎ ﻛﺎل‬ ‫ﷲ ܓﻊﺎﱃ ﰲ ا ﻈﺮاف }و ﲪﱵ وܸﻊܒ ﰻ ﳾء ﻘܹﺎﻞﺘﺒﻵﺎ ﻟذﻼﻫ ﯾ ّﺘﻜﻮن{ اﻵﯾﺔ‪.‬‬ ‫ﰒ ﻛﺎل وﻣﻨﺬﻛﺮ ܉ﻊﺾ ﻩﺎ ﺟﺎء ﰲ ﻞﺘ܈ ا ﻬﺒﻴﺎء اﳌﺘﻜ ّﺪﻩﲔ ﻩﻫ اﻣﺒܼﺎ ﲟﻜﺪم ﶊﺪ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻩﻨﻵﺎ ﻩﺎ ﺟﺎء ﰲ اﻣﻙﺼﻢ ]‪ [ 37‬اﻣﺘﺎܸﻇ ﻩﻫ اﻣܹﻙﺮ ا ول ﻩﻫ اﻣﺘﻮ ا ان ﻴﺎﺟﺮ ﳌﺎ‬ ‫ﻏﻀﺒܒ ﻉﻦﻴﻵﺎ ܸﺎ ܕﺮ ى ﻣﻵﺎ ﻩك‪ .‬ﻘﻜﺎل ﻣﻵﺎ ا ﻴﺎﺟﺮ ﻼﻫ ܕﺮﯾﺪﻼﻫ‪ ,‬وﻩﻫ ﻼﻫ ﻛﺒﻦܒ؟ ﻛﺎﻣܒ‬ ‫ﻴﺮ ﻩﻫ ܸـ ّﻴﺪﰐ ܸﺎ ‪ .‬ﻘﻜﺎل ﻣﻵﺎ ا ﺟﻊﻲ اﱃ ܸـ ّﻴﺪܓﻝ وﺣﻙﻈﻲ ﻣﻵﺎ‪ ,‬ﻘﺎن ﷲ ܸـﻴﻜـﱶ ﻉﻝ‬ ‫و ﯾّﺘﻝ وܸـﺘﺤﻪﻦﲔ وܓدﻼﻫ ا܉ﻨﺎ وﺗܹ ّﻪﻴﻳ اܸﻪﺎﻈﻴﻢ ﻩﻫ ﺟﻢ ان ﷲ ﲰﻇ ܓﻦﺒﻴﺘﻝ وﺧܼﻮﻉﻝ‪.‬‬ ‫وﻴﻮ ﻼﻜﻮن ﻉﲔ اﻣﻨﺎ ‪ 341‬وܕﻜﻮن ﯾﺪﻲ ﻘﻮق اﻣﺠﻪﻴﻇ وﯾﺪ اﻣﺠﻪﻴﻇ ﻩﺒܹﻮﻂﺔ اﻣﻴﻳ ا ﻀﻮع‪.‬‬ ‫وﻩﻨﻵﺎ ﻩﺎ ﺟﺎء ﰲ اﻣﻙﺼﻢ ا ﺎدي ﻈﴩ ﻩﻫ اﻣܹﻙﺮ ا ﺎﻩܷ ان اﻣﺮ ّ اﻣﻵﲂ ﯾﻜﲓ ﻥﲂ ﻬﺒ ّﻴﺎ ﻩﻫ‬ ‫܉ﻴﻨﲂ وﻩﻫ ﺧﻮܕﲂ‪ .‬وﰲ ﻴﺬا اﻣﻙﺼﻢ ان اﻣﺮ ّ ﻛﺎل ﳌﻮﳻ وي ﺟﻢ ﱂ ﻳܹﻪﻇ اﻩﻲ اذي‬ ‫ﯾﺆ ّدﯾﻳ ا ﻬﺘﻜﻨ ﻩﻨﻳ‪ .‬وﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ }و ﻩﻨﻮا ﲟﺎ اﻮﺰﻣܒ ﻩﺼ ّﺪﻛﺎ ﳌﺎ ﻩﻊﲂ{ وﻩﻊﲎ ﻩﺼ ّﺪﻛﺎ‬ ‫اﻬﻳ ﺣﺼﻦܒ اﻣﺒܼﺎ ﲟﺤﻪﺪ واﻣﻜﺮ ن ﰲ اﻣﺘﻮ ا واﻻﳒﻴﻢ‪ .‬ﻘﲀن اﻻﳝﺎن اﻣﻜﺮان وﲟﺤﻪﺪ ﺻﲆ‬ ‫‪342‬‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ ܓﺼﺪﯾﻜﺎ ﻟﻦﺘﻮ ا واﻻﳒﻴﻢ‪ .‬ﻘﻴﻦﺰم اﻻﳝﺎن ܉ﻳ ن اﻣﺘﻮ ا واﻻﳒﻴﻢ ﻛﺪ ܻﻵﺪا‬ ‫ﻉﲆ ﺻﺪق اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬واﳕﺎ ﻛﺮ ﷲ ﻴﺬا اﻥام ﻣﻴﻜﻮن ﺣـﺠّ ﺔ ﻉﲆ ܉ﲏ‬ ‫اﴎاﺋﻴﻢ ﰲ وﺟﻮ اﻻﳝﺎن ﲟﺤﻪﺪ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬وﻴﺬا اﻥام ﯾ ّﺪل ﻉﲆ ﻬﺒ ّﻮ ﻩﺤﻪﺪ‬ ‫‪338‬‬ ‫‪339‬‬ ‫‪340‬‬ ‫‪341‬‬ ‫‪342‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ﻘﻲ اﻻﺻﻢ‪ :‬ام‬ ‫اﻣﻊﺒﺎ ﻩﻜﺮ ﻘﻲ اﻻﺻﻢ‪ :‬وﻴﻮ ﻼﻜﻮن ﻉﻴﻫ اﻣﻨﺎ وﻴﻮ ﻼﻜﻮن ﻉﻴﻫ اﻣﻨﺎ وﻴﻮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ܻ :‬ﺪ‬ ‫‪113‬‬ ‫‪arabic edition‬‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﻫ وهﲔ‪ .‬ا ّول ان ܻﻵﺎد ﻞﺘ܈ اﻻﻬﺒﻴﺎء ﻉﻦﻴﻵﻨ اﻣﺼ واﻣܹ م ﻻ‬ ‫ܕﻜﻮن اﻻ ﺣ ّﻜﺎ‪ .‬واﻣﺜﺎﱐ اﻬﻳ ّ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﱂ ﯾﻜﺮ ﻞﺘﺒﻵﻨ وﱂ ﻼﻜﻫ ه ﻩﻊﺮﻘﺔ ܉ﺬك اﻻ‬ ‫ﻩﻫ ﻛﺒﻢ اﻣﻮي‪ .‬وﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ }ان اذﻼﻫ ﻩﻨﻮا واذﻼﻫ ﻴﺎدوا{ ﻻﻬﻵﻨ ﯾﻵﻮدون ي‬ ‫ﯾﺘﺤ ّﺮﻛﻮن ﻈﻨﺪ‪ 343‬ﻛﺮاء اﻣﺘﻮ ا وﯾﻜﻮﻣﻮن ان اﻣܹﻪﻮا واﻻ ض ]‪38‬و[ ﲢﺮﻞﺘﺎ ܩﲔ ﰏ ﷲ‬ ‫ﻈ ّﺰ ّ‬ ‫وﺟﻢ اﻣﺘﻮ ا ﳌﻮﳻ ﻉﻦﻴﻳ اﻣܹ م‪.‬‬ ‫وﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ }ﻘﻮﯾﻢ ﻟذﻼﻫ ﻼﻜﺘﺒﻮن اﻥﻜﺘﺎ ܉ﺄﯾﺪﻴﻨ{ ﻘﺎﺣﺘﺎﻣﻮ ﻘﻊﻪﺪوا اﱃ ﺻﻙﺔ‬ ‫ﻩﺤﻪﺪ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ اﻣﺘﻮ ا وﰷن ﺻﻙﺘﻳ ﻘﻴﻵﺎ ﺣܹﻫ اﻣﻮﺟﻳ‪ ,‬ﺣܹﻫ اﻣܼﻊﺮ‪ ,‬ﻠﺤﻢ‬ ‫ﻘﻎﲑوﻴﺎ‪ .‬وﻞﺘﺒﻮا ﻩﲀﻬﻵﺎ ]ﻂﻮال[‪ 344‬ق ]ܸـﺒﻂ[‪ 345‬اﻣܼﻊﺮ‪ .‬وﰲ ܓﻙܹﲑ }ﻘﻦﻪﺎ‬ ‫اﻣﻊﻴﻨﲔ‪ ,‬܉ﻊﺔ‪ّ ,‬‬ ‫ﺟﺎءﱒ ﻩﺎ ﻈﺮﻘﻮا ﻞﻙﺮوا ܉ﻳ{ اﻬﻵﻨ ﰷﻬﻮا ﻛﺮ وا ﰲ اﻣﺘﻮ ا ان ﷲ ﯾﺒﻊܙ ﰲ ﺧﺮ اﻣﺰﻩﺎن ﻬﺒ ّﻴﺎ ﯾﲋلّ‬ ‫ﻉﻦﻴﻳ ﻛﺮ ا ﻩﺒﻴﻨﺎ‪.‬‬ ‫وﰲ ܓﻙܹﲑ }ﻩﺎ ﻬﻨܹܬ ﻩﻫ ﯾﺔ{ ﲤّܹ ﻝ اﻣﻴﻵﻮد ﰲ اܸـﺘﺤﺎة اﻣﻨܹܬ ﺑܼـﺒﻳ‪ .‬ﻩﻨﻵﺎ ان ﷲ ܓﻊﺎﱃ‬ ‫ان ﰷن ﻉﺎﳌﺎ اܸـﳣﺮا ا ﲂ اﱃ وﻛܒ اﻣﻨܹܬ ﻘﻴﻨﺘﻵـﻲ ا ﲂ ܉ﻨﻙܹﻳ ﻘ ﻘﻇ ﻘ ﻧܹܬ‪ .‬وﻩﻨﻵﺎ‬ ‫ﻣﻮ ﻧܹܯܒ ﴍﯾﻊﺔ ﻩﻮﳻ ﻣﺒﻄﻢ ﻛﻮل ﻩﻮﳻ اﳌﺘﻮاܕﺮ ”ﻴﺬﻲ ﴍﯾﻊﺔ ﻩﺆ܉ّﺪ ﻉﻦﻴﲂ ﻩﺎ داﻩܒ‬ ‫اﻣܹﻪﻮا ‪ “.‬وﰲ ܓﻙܹﲑ }ﻩﻫ ﻼﺮﻏ܈ ﻈﻫ ّﻩة ا܋ﺮاﻴﻴﻨ{ وى ان ا܋ﻫ ܸ م دﻉﺎ ا܉ﲏ ﺧﻴﻳ‬ ‫ܸﻦﻪﺔ وهﺎﺟﺮا ﻘﻜﺎل ﳍﻪﺎ ﻛﺪ ﻉﻦﻪﺘﻪﺎ ان ﷲ ﯾﻜﻮل ﰲ اﻣﺘﻮ ا اﱐ اﻈܙ ﻩﻫ ود اܸﻪﺎﻈﻴﻢ‬ ‫‪346‬‬ ‫ﻬﺒﻴﺎ اﲰﻳ ﲪﺪ ﻩﻫ ﻩﻫ ܉ﻳ ﻘﻜﺪ اﻴﺘﺪى و ܻﺪ وﻩﻫ ﱂ ﯾﺆﻩﻫ ܉ﻳ ﻘﻵﻮ ﻩﻦﻊﻮن ﻘﺄܸﲅ ܸﻦﻪﺔ‬ ‫وﰉ ﻩﻵﺎﺟﺮ‪.‬‬ ‫‪347‬‬ ‫وﰲ ܓﻙܹﲑ }ﻘﻜﺪ ܸﻙﻳ ﻬﻙܹﻳ{ وﻛﺪ وى ﷲ اﱃ داود ﻛﻴﻗ ﻈﺮﻘﺘﲏ وﻛﻴﻗ ]ﻈﺮﻘܒ[‬ ‫ﻬﻙܹﻝ؟ ﻘﻜﺎل ﻈﺮﻘﺘﻝ اﻣﻜﺪ واﻣﻜﻮ واﻣﺒﻜﺎء وﻈﺮﻘܒ ﻬﻙﴘ اﻣﻀﻊﻗ واﻣﻊﺠﺰ واﻣﻙﻨﺎء‪ .‬ﻛﺎل اﻻن‬ ‫ﻈﺮﻘﺘﲏ‪ .‬وﻛﺎل ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ } ﺟﻴ܈ دﻈﻮ اداﻈﻲ ا ا دﻉﺎﱐ{ ووى ﷲ ﻈ ّﺰ وﺟﻢ‬ ‫اﱃ داود ﻉﻦﻴﻳ اﻣܹ م ﻛﻢ ﻟﻦﻈﻦﻪﺔ ﻻ ܓﺪﻈﻮﱐ ﻘﺎﱐ وﺟﺒܒ ﻉﲆ ﻬﻙﴘ ﻬـّﻲ ﺟﻴ܈ ﻩﻫ دﻉﺎﱐ‬ ‫واﱐ ا ا ﺟﺒܒ اﻣﻈﺎﳌﲔ ﻣﻊﻨﺘﻵﻨ‪ .‬وﰲ ܓﻙܹﲑ }ا ﯾّﻵﺎ اذﻼﻫ ﻩﻨﻮا ادܮﻦﻮا ﰲ اﻣܹﲅ ﰷ ّﻘﺔ{ ﺟﺎء‬ ‫ﰲ اﻣﺘﻮ ا ﲤّܹ ﻜﻮا اﻣܹﺒܒ ]‪ [ 38‬ﻩﺎ داﻩܒ اﻣܹﻪﻮا وا ض‪ .‬وﻛﺎل ﰲ }وﺣﲖ اﳌﻮﰏ‬ ‫܉ﺈ ن ﷲ{ ﻘﺄﺣﲕ ܉ﻊﺔ ﻬﻙܷ اﻣﻊﺎ وﰷن ﺻﺪﯾﻜﺎ ه ﻘﺄ ܸﻦܒ ﺧﺘﻳ اﱃ ﻉﻴﴗ ﻉﻦﻴﻳ اﻣܹ م‬ ‫ﻘﺬﻛﺮ ﻛﺼّ ﺘﻳ اﻣﱵ ﰲ اﻻﳒﻴﻢ‪.‬‬ ‫ّ‬ ‫ﻘﺎن ﰷن اﶈﺬو ﻈﻨﺪ ﻩﻫ ﻮﻜﺮ ﻣﻜة ﳑﺎ ܸـﺘﻳ ﻥﻜﺘ܈ اﻻﺋﻪﺔ ﻛﺮ ﻩﺎ ﰲ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ‪ ,‬ﻘﻜﺪ‬ ‫اﳌﻙﴪ وﻍﲑﻲ ﻩﻫ اﻻﺋﻪﺔ اﻥﻜﺒﺎ ﰷﻣﺮا ي وﰷﻣﺒﻎﻮي ﻞﺜﲑا ﻩﻫ ك ﻩﻇ اﻣﺘﴫﱖ‬ ‫ﻛﺮ ﻴﺬا اﻻﻩﺎم ّ‬ ‫‪343‬‬ ‫‪344‬‬ ‫‪345‬‬ ‫‪346‬‬ ‫‪347‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩܹﻦﻪﺔ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪114‬‬ ‫܉ﺬﻛﺮ اﻥﻜﺘﺎ اﳌﻨﻜﻮل ﻩﻨﻳ و܉ﺪوﻬﻳ‪ .348‬ﻘﺎن اﻣﺒﻎﻮي ﻛﺮ ﰲ ܓﻙܹﲑ }ﻛﺎل ﻩﻫ ﻬﺼﺎ ي اﱃ ﷲ{‬ ‫ﰲ ل ﲻﺮان ﻛﺼّ ﺔ اذي ﺿﺎف ﻩﺮﱘ وا܉ﻨﻵﺎ ﻉﻦﻴﻵﻪﺎ اﻣܹ م وﺣܹﻫ اﻣﻴﻵﻪﺎ‪ّ 349‬ﰒ اܸـﺘﻀﺎﻘﻳ‬ ‫اﳌك وﻣﻴܷ ﻈﻨﺪﻲ ﴍا ‪ .‬ﻘﺎﻴ ّﱲ ﻘﺄﻩﺮﻲ ﻉﻴﴗ ﻉﻦﻴﻳ اﻣܹ م ﻘﻪ ا ﻮاﰊ ﻩﺎء‪ّ .‬ﰒ دﻉﺎ ه ﻘﺎ ا‬ ‫ﻴﻮ ﴍا ﺟ ّﻴﺪ‪ .‬ﻘﻊﺮف اﳌك ك ﻘܹﺄه ان ﳛﲕ ا܉ﻨﻳ وﰷن ﻛﺪ ﻩﺎ ﻘﺄﺣﻴﺎﻲ ﻞﻪﺎ ﻛﺮﻴﺎ ﰲ‬ ‫اﻻﳒﻴﻢ‪ .‬و ﻛﺮ ﰲ ﺧﺮ اﻣﻜﺼܽ ﻛﺼّ ﺔ ﻴﺮون ܉ﺒﻊﺾ ﻩﺎ ﰲ اﻣﺘﻮ ا ﻍﲑ ﻩﻊﺰ ّو اﻣﻴﻵﺎ‪ ,‬و ادﻴﺎ‬ ‫ﻩﺮا ﻘﺎﺣܼﺎ ﺟ ّﺪا ﻧܹـﺒﻮﻲ اﱃ ﻩﻮﳻ ﻉﻦﻴﻳ اﻣܹ م ﻮﺰّﻴܒ ﻞﺘﺎﰊ ﻈﻫ ﻛﺮﻲ‪ .‬وان ﰷن اﶈﺬو‬ ‫ﻈﺰوﻲ اﱃ ܓك اﻥﻜﺘ܈ اﻣﱵ ܮﺬ ﻩﻨﻵﺎ ﻻ ﻛﺮﻲ ﻍﲑ ﻩﻊﺰ ّو اﻣﻴﻵﺎ ﻘﺬك ﻩﺮ ﻻ ﯾﻊﻜه‪ 350‬ﻉﺎﻛﻢ‪.‬‬ ‫واﻣﺘﻙﺎܸﲑ وﻍﲑﻴﺎ ﻂﺎﻘﺤﺔ اﻣﻨﻜﻢ ﻈﻫ ﻴﻢ اﻥﻜﺘﺎ ‪ .‬وﻩﻫ اﳌﻊﻦﻮم اﻬﻵﻨ ﻻ ﯾﺄܮﺬون ك اﻻ‬ ‫ﻩﻫ ﻞﺘﺒﻵﻨ و ّﲻﻫ ܮﺬﻲ ﻩﻨﻵﺎ‪ .‬ﳁﻫ ܸ ّﻮ اﻣﻨﻜﻢ ﻈﻨﻵﻨ ﻍﲑ ﻩﻊﺰ ّو وﻩﻨﻊﻳ ﻩﻊﺰ ّوا ﻩﻇ ﻩﺎ ܓﻜ ّﺪم ﻈﻫ‬ ‫اﻣﺒﺨﺎ ي >واﻣܼﻙﺎ< >وܓﻙܹﲑ اﻣﺒﻎﻮي<‪ 351‬وﻍﲑﻴﻪﺎ ﻩﻫ اﻣﻨﻜﻢ ﻩﻊﺰ ّوا اﱃ ﻞﺘﺒﻵﻨ‪.‬‬ ‫ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ واﻬّﻪﺎ ﻛﺎل ܻـﻴܯﻨﺎ ّﻣﻜة ﳑﺎ ܸـﺘﻳ اﱃ ﺧﺮﻲ ﻻن ﻩﻫ اﳌﻊﻦﻮم ان ܸﲑ‬ ‫اﳌﺼﻄﻙﻰ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ]‪39‬و[ اﻣﱵ ﱔ ﻈﺒﺎ ﻈﻫ ܕﺮﲨﺔ ادﻼﻫ وﻛﻴﻗ ܉ﺪ وﻛﻴﻗ ﻧܼﺄ‪.‬‬ ‫وﻩﻫ ܻﻵﺮ اﻣܹﲑ ّ‬ ‫وﺟﻦﻵﺎ >ܸﲑ ا܋ﻫ ﻴܼﺎم< واﻥاﻈﻲ وا܋ﻫ ܸـ ّﻴﺪ اﻣﻨﺎ وﱔ ﻩܼﺤﻮﻬﺔ اﻣﻨﻜﻢ‬ ‫ﻈﻫ اﻣﺘﻮ ا واﻻﳒﻴﻢ ܉ﻮاܸﻄﺔ ا ﺣﺒﺎ واﻣﺮﻴﺒﺎن‪ .‬ﻘﻙﻴﻵﺎ اܸـﻨﺎد اﻣﻜﻮل واﻻﻞﺘﻙﺎء ﻘﻴﻳ ܉ﺄﻛﻮاﻣﻵﻨ‪ .‬وﻩﻫ‬ ‫ﱂ ﯾﻄﺎﻣﻇ ك ﻘﻵﻮ ﻈﻫ اﻻﻈﺘﻨﺎء ادﻼﻫ ﲟﻊﺰل‪ .‬ﻴﺬا ﻩﻇ ان ﻘﻴﻵﺎ ﻬﻜﻢ ﻩﺎ ﰷﻬܒ ا ﺎﻴﻦﻴﺔ ﻉﻦﻴﻳ‬ ‫ﻩﻫ ﻈﺒﺎد ا وان وﻍﲑﻴﺎ ﳑﺎ ﰷن دﯾﻨﺎ ﻣﻵﻨ وﻴﻮ ﻴﺒﺎء ﻩﻨﺜﻮ ‪ .‬ﻘﺎن ﰷن اﶈﺬو ﻬﻜه ﻣﻨܹﺨﻳ او‬ ‫ﻍﲑ ك ﻘﺬك ﻞﺬك اﻬﺘﻵـﻰ‪.‬‬ ‫ﻘﺎن ﻛﺎل ﻛﺎﺋﻢ ان اﻣﻨﺎﻛﻢ ﻈﻨﻵﻨ ܉ﻮاܸﻄﺔ ܩﺪ ﻩـ ّﻪﻫ ܸﲅ ﻩﻨﻵﻨ ﻩﺜﻢ ﻠﻊ܈ ﻘﻨﻜه ܸﺎﺋﻋ ﻻﻬﻳ‬ ‫ّﳝﲒ ܉ﲔ اﳌﺒﺪل وﻍﲑﻲ وﻬﻜﻢ ﻍﲑﻲ ﻻ ﻳܹﻮ ﻻﻬﻳ ﻻ ﯾﻊﺮف اﳌﺒﺪل ﻩﻫ ﻍﲑﻲ‪ .‬ﻛﻴﻢ ﻛﺪ ܓﻜ ّﺪم ﻈﻨﺪ‬ ‫ﻩﺎ ﻛﺮ ﻈﻫ اﻣﻨﺠﺎﳾ ﰲ ﻛﻮه ان ﻴﺬا واذي ﺟﺎء ܉ﻳ ﻩﻮﳻ ﻣﻴܯﺮج ﻩﻫ ﻩܼﲀ واܩﺪ ‪ّ ,‬ا‬ ‫ﻈﺮف ﻩﻨﻵﻨ اﳌﺒﺪل ﻣܼﻵﺎد ﻞﺘﺎ܉ﻨﺎ اﳌﻵﻴﻪﻫ ﻉﲆ ّ‬ ‫ﰻ ﻞﺘﺎ ﻥﻜﻮﻬﻳ ﻩﺄﻩﻮا ﻩﻫ اﻣﺘﺤﺮﯾﻗ واﻣﺘﺒﺪﯾﻢ‬ ‫واﻣﻎﻦﻂ ﲞ ف ﻩﻫ ﯾﻊﺮف ك ﻩﻫ ﻍﲑﻲ ﻘﺎن وܸﺎﺋﻄﻳ ﻍﲑ ﻩﺄﻩﻮﻬﺔ‪.‬‬ ‫وﻛﺎل ا ﺻﺒﻵﺎﱐ ﯾﻀﺎ ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ ّ‬ ‫}ﺣﱴ ﯾﺄܓﻴﻨﺎ ܉ﻜﺮان اﳇﻳ اﻣﻨﺎ { وﻛﺎل اﳌﻙﴪون‬ ‫ﰷﻬܒ اﻣﻜﺮا܉ﲔ واﻣﻎﻨﺎﰂ ﻻ ّ‬ ‫ﲢﻢ ﻣﺒﲏ اﴎاﺋﻴﻢ‪ .‬وﰷﻬﻮا ا ا ﻛ ّﺮ܉ﻮا ﻛﺮاا او ﻏﻨﻪﻮا ﻏﻨﻴﻪﺔ ﻘﺘﻜ ّﺒﻢ‬ ‫ﻩﻨﻵﻨ ﺟﺎء ا ܉ﻴﻀﺎء ﻩﻫ اﻣܹﻪﺎء ﻻ دܮﺎن ﻣﻵﺎ وﻣﻵﺎ ّ‬ ‫دوي ﻘﺘﺎﰻ ك اﻣﻜﺮان وܓك اﻣﻎﻨﻴﻪﺔ‬ ‫ﻘﺘﺤﺮﻛﻵﺎ‪ .‬ﻘﻴﻜﻮن ك ﻉ ﻩﺔ اﻣﻜﺒﻮل‪ .‬وا ا ﱂ ܓﻜﺒﻢ ܉ﻜﻲ ﻉﲆ ܩﺎه‪ .‬وﻛﻴﻢ ﰷن ܉ﻨﻮ اﴎاﺋﻴﻢ‬ ‫ﯾﺬﲝﻮن ﻘﻴﺄܮﺬون اﻣﱶو و ﻂﺎﯾ܈ اﻟﻦﺤﻨ ﻘﻴﻀﻊﻮﻬﻵﺎ ﰲ وܸﻂ اﻣﺒﻴܒ واﻣܹﻜﻗ ﻩﻜܼﻮف‬ ‫‪348‬‬ ‫‪349‬‬ ‫‪350‬‬ ‫‪351‬‬ ‫ﻩﻇ اﻣﺘﺼﺮﯾܧ ܉ﺬﻛﺮ اﻥﻜﺘﺎ اﻣﻪﻨﻜﻮل ﻩﻨﻳ و܉ﺪوﻬﻳ‪ܸ :‬ﺎﻛﻄﺔ ﻩﻫ د‪ .‬واﻣﻊﺒﺎ ﻩﻜﺘﻮ܉ﺔ ﻉﻦﻰ اﻣﻵﺎﻩܺ ﻘﻲ ث‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻴﻵﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻙﻊﻦﻳ‬ ‫وܓﻙܹﻴﺮ اﻣﺒﻎﻮي‪ܸ :‬ﺎﻛﻄﺔ ﻩﻫ د‪ .‬واﻣﻊﺒﺎ ﻩﻜﺘﻮ܉ﺔ ﻉﻦﻰ ﻴﺎﻩܺ ث‬ ‫‪115‬‬ ‫‪arabic edition‬‬ ‫اﻣﻨﱯ‪ 352‬ﰲ اﻣﺒﻴܒ وﯾﻨﺎي ܉ّﻳ و܉ﻨﻮ اﴎاﺋﻴﻢ ܮﺎ ج ]‪ [ 39‬اﻣﺒﻴܒ‪ .‬ﻘﺘﲋل ا ﻘﺘﺄܮﺬ‬ ‫ﻘﻴﻜﻮم ّ‬ ‫ك اﻣﻜﺮان ﻘﻴܯ ّﺮ اﻣﻨﱯ ܸﺎﺟﺪا ﻘﻴﻮي ﷲ اﻣﻴﻳ ﲟﺎ ܻﺎء‪ .‬وﻛﻴﻢ ان ﷲ ﻩﺮ ܉ﲏ اﴎاﺋﻴﻢ ﰲ‬ ‫اﻣﺘﻮ ا ﻩﻫ ﺟﺎءﻞﻨ ﻩﻫ ܩﺪ ﻼﺰﻈﻨ اﻬﻳ ܸﻮل ﷲ ﻘ ܓﺼ ّﺪﻛﻮﻲ ّ‬ ‫ﺣﱴ ﯾﺄܓﻴﲂ ܉ﻜﺮان اﳇﻳ اﻣﻨﺎ ‪,‬‬ ‫ّ‬ ‫ﺣﱴ ﯾﺄܓﻴﲂ اﳌܹـﻴܧ وﻩﺤﻪﺪ‪ .‬ﻘﺎ ا ܓﻴﺎﻞﻨ ﻘﺂﻩﻨﻮا ܉ﻵﻪﺎ ﻘﺎﻬﻵﻪﺎ ﯾﺄܓﻴﺎن ܉ﻎﲑ ﻛﺮان‪ .‬ﻛﻴﻢ ﻴﺬﻲ دﻈﻮى‬ ‫اﻂة واﻘﱰاء ﻉﲆ ﷲ اﻬﺘﻵـﻰ ام اﻻﺻﻙﻵﺎﱐ‪ .‬وﻛﺪ ﻛﺎل‪ 353‬اﻬﻳ ﯾﻜﺎل اﻬﻳ ﻩﺒﺪل وﻞﺬا ﻬﻜه ܉ﻮ‬ ‫ﺣﻴﺎن واﻣﺒﻴﻀﺎوي واﻣﺒﻎﻮي وﻍﲑﻴﻪﺎ ﻍﲑ ﻩﻊﺰ ّو‪.‬‬ ‫‪354‬‬ ‫وﻛﺎل اﻻﺻﺒﻵﺎﱐ ﰲ ܓﻙܹﲑ }وا ܮﺬ ﷲ ﻩﻴﺜﺎق اذﻼﻫ وܓﻮا اﻥﻜﺘﺎ ﻣﺘﺒﻴ ّﻨﻨﻳ ﻟﻦﻨﺎ وﻻ‬ ‫ܕﻜﺘﻪﻮﻬﻳ{ وﰷن ﻩﻫ ﲨة اﻴﻨ ﻟﻦﺮܸﻮل ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻬﻵﻨ ﰷﻬﻮا ﻼﻜﺘﻪﻮن ﻩﺎ ﰲ اﻣﺘﻮ ا‬ ‫واﻻﳒﻴﻢ ﻩﻫ ادﻻﺋﻢ ّ‬ ‫اداة ﻉﲆ ﻬﺒ ّﻮܓﻳ‪ .‬وﰷﻬﻮا ﳛ ّﺮﻘﻮﻬﻵﺎ وﯾﺬﻛﺮون ﻣﻵﺎ ܓﺄوﯾ ﻘﺎܸﺪ ‪ .‬وﰲ ܓﻙܹﲑ‬ ‫ﻛﻮه ܓﻊﺎﱃ }ﻴﺬا ﻛﺮ ﻩﻫ ﻩﻊﻲ و ﻛﺮ ﻩﻫ ﻛﺒﲇ{ ] ي وﻴﺬا ﻛﺮ ﻩﻫ ﻛﺒﲇ[‪ 355‬ي اﻣﺘﻮ ا‬ ‫واﻻﳒﻴﻢ وﻣﻴܷ ﻘﻴﻵﺎ ّﳇﻵﺎ ااܩﺔ ك ي اﲣﺎ ﻣﻵﺔ ﻍﲑ ﷲ ܸـﺒﺤﺎﻬﻳ وܓﻊﺎﱃ‪.‬‬ ‫وﻛﺎل ا ﺻﻙﻵﺎﱐ ﯾﻀﺎ ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ }وﻛﺎﻣܒ اﻣﻴﻵﻮد واﻣﻨﺼﺎ ى ﳓﻫ ܉ﻨﺎء ﷲ وﺣﺒﺎ ﻲ{‬ ‫ﻛﺎل ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ ان اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ دﻉﺎ ﺟﻪﺎﻉﺔ ﻩﻫ اﻣﻴﻵﻮد اﱃ‬ ‫دﻼﻫ اﻻܸ م وﺧ ّﻮﻘﻵﻨ ܉ﻊﻜﺎ ﷲ‪ .‬ﻘﻜﺎﻣﻮا ﻛﻴﻗ ﲣ ّﻮﻘﻨﺎ ܉ﻊﻜﺎ ﷲ وﳓﻫ ܉ﻨﺎء ﷲ وﺣﺒﺎ ﻲ‪.‬‬ ‫وﻩﺎ اﻣﻨﺼﺎ ى ﻘﺎﻬﻵﻨ ﯾﺘﻦﻮن ﰲ اﻻﳒﻴﻢ اذي ﻣﻵﻨ ان اﳌܹـﻴܧ ﻛﺎل ﻣﻵﻨ ﻴ܈ اﱃ ﰊ و܉ﻴﲂ‪.‬‬ ‫وﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ }ا ﻛﻮم دܮﻦﻮا ا ض اﳌﻜ ّﺪܸﺔ{ و ك ان ا ﻮاܸﻴܷ ﻣـ ّﻪـﺎ ﺟﻊﻮا اﱃ‬ ‫ﻩﻮﳻ وܮﱪوﻲ ﲟﺎ ﻉﺎﯾﻨﻮا ﻛﺎل ﻣﻵﻨ ﻩﻮﳻ ﻉﻦﻴﻳ اﻣܹ م ﻞﺘﻪﻮا ܻﺄﻬﻳ ]‪40‬و[ وﻻ ﲣﱪوا ܉ﻳ‬ ‫ܩﺪا اﱃ ﺧﺮ اﻣﻜﺼّ ﺔ ﻞﻪﺎ ﻛﺮ ﰲ اﻣﺘﻮ ا ‪.‬‬ ‫†وﻛﺎل ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ }ان ܋ّﲂ ﷲ اذي ܮﻦﻚ اﻣܹﻪﻮا واﻻ ض ﰲ ܸـ ّﺘﺔ ام{‬ ‫]ﻩﻫ ا ﻈﺮاف اﻬﻳ ܸـﺒﺤﺎﻬﻳ وܓﻊﺎﱃ ﻛﺮ ﰲ ّول اﻣﺘﻮ ا اﻬﻳ ܮﻦﻚ اﻣܹﻪﻮا واﻻ ض ﰲ ܸـ ّﺘﺔ‬ ‫‪358‬‬ ‫ام[‪ 356‬واﻣﻊﺮ ﰷﻬﻮا ﳜﺎﻣﻄﻮن‪ 357‬اﻣﻴﻵﻮد واﻣﻈﺎﻴﺮ ﻬّﻵﻨ ﲰﻊﻮا ك ﻩﻨﻵﻨ‪†.‬‬ ‫وﻛﺎل اﻻﻩﺎم ا܉ﻮ ﺣ ّﻴﺎن ﰲ ܓﻙܹﲑﻲ >اﻣﻨﻵﺮ< ﰲ ﻛﻮه ܓﻊﺎﱃ }وﻛﺎل اﳌܹـﻴܧ ا ܉ﲏ اﴎاﺋﻴﻢ‬ ‫‪359‬‬ ‫اﻈﺒﺪوا ﷲ ܉ّـﻲ و ܋ّﲂ{ وﻴﺬا اذي ﻛﺮﻲ ﷲ ﻈﻨﻳ ﻴﻮ ﻩﺬﻛﻮ ﰲ اﳒﻴﻦﻵﻨ ﯾﻜﺮ وﻬﻳ وﻻ ﯾﻊﻪﻦﻮن‬ ‫܉ﻳ‪ .‬وﻴﻮ ﻛﻮل اﳌܹـﻴܧ ا ﻩﻊﴩ ܉ﲏ اﳌﻊﻪﻮدﯾﺔ وﰲ واﯾﺔ ا ﻩﻊﴩ اﻣܼﻊﻮ ﻛﻮﻩﻮا ܉ﻨﺎ اﱃ‬ ‫‪352‬‬ ‫‪353‬‬ ‫‪354‬‬ ‫‪355‬‬ ‫‪356‬‬ ‫‪357‬‬ ‫‪358‬‬ ‫‪359‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺼﺒـﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻞﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻨﻲ اܸﺮاﺋﻴﻢ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ ث‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ ث‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﺨﺎﻂﺒﻮن‬ ‫اﻣﻨܽ ܉ﻴﻫ اﻣﺼﻦﻴﺒﻴﻫ )†( ܸﺎﻛﻂ ﻩﻫ د‪ .‬واﻣﻊﺒﺎ ﻞﺘﺒܒ ﻉﻦﻰ ﻴﺎﻩܺ ث‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻊﻦﻪﻮن‬ ‫‪arabic edition‬‬ ‫‪116‬‬ ‫وؼﻦﴢ ّ‬ ‫ﰊ و܉ﻴﲂ واﻻﱔ‪ 360‬واﻣﻵﲂ ّ‬ ‫وؼﻦﺼﲂ‪ .‬وܸـﻴﺄﰐ ﻩﺜه ﻈﻫ اﻻﺻﻙﻵﺎﱐ ﻈﻫ ﻛﺮﯾ܈ ﻞﻪﺎ‬ ‫ﻩﴣ ﻬﻙﺎ ﻬﻜه ﻈﻨﻳ ﯾﻀﺎ‪.‬‬ ‫وﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ وا ا ܓﺄﻩﻦܒ ﻩﺎ ﻬﻜه اﻻﻩﺎم ܉ﻮ ﺣ ّﻴﺎن وﻛﺎ܉ﻦܒ ܉ﻳ ﻩﺎ ܻـﻨّﻇ ܉ﻳ ﻉﲆ‬ ‫ܻـﻴܯﻨﺎ ﻩﻇ ܉ﻴﺎﻬﻳ ﰲ ] ﺧﺮ ّ‬ ‫ﰻ ﻬﻜﻢ[‪ 361‬ﻩﺎ ﻻ ﳚﻮ اﻂ ﻛﻳ ﰲ ﴍﯾﻊﺘﻨﺎ ﻩﻇ اܸﻜﺎ اﻻﻩﺎم اﰊ‬ ‫ﺣ ّﻴﺎن ܉ﻴﺎن ك اﻈﺘﻪﺎدا ﻉﲆ ﻅﻵﻮ ا ﻩﺮ ﳌﻫ ﯾﻄﺎﻣﻇ اﻣﺘﻙܹﲑ ﻘﺎﻬﻳ ﻻ ﻼﻜﻮن اﻻ ﻩـ ّﻪﻫ ܒ‬ ‫ﻛﺪﻩﻳ ﰲ اﻣﻙﻀﺎﺋﻢ‪ ,‬ﻅﻵﺮ ك ܩﺎل اﻣﺘܼﻨﻴﻇ‪ .‬ﻘﺎﳌﻨﺼﻗ‪ 362‬ﻩَﻫْ ﻬﻜﺪ اﻥام وﱂ ﳜܺ ﰲ ﷲ ﻣﻮﻩﺔ‬ ‫ﻣ ّﻮام ﻬﻊﻮ ا ﻩﻫ ﺣܹﺪ ﻳܹ ّﺪ ا اﻻﻬﺼﺎف اﻬﺘﻵـﻰ‪.‬‬ ‫وﰲ ﻞﺘﺎ اﻻﻩﺎم ّ ﺔ اﻻܸ م اﰊ ܩﺎﻩﺪ اﻣﻎﺰاﱄ اﳌܹ ّﻪﻰ >اﻣﺮ ّد اﶺﻴﻢ< ﻩﺜﻢ ﻴﺬا اﻻﻂ ق‬ ‫ﰲ ﻍﲑ ﻩﻮﺿﻇ ܉ﻢ اﻥﻜﺘﺎ ّﳇﻳ ﻩﻮﺿﻮع ﳌﺎ ﻘﻴﻳ وﰲ اﻣﺘﻮ ا ﻩﻫ اﻂ ق ا واﻻ܋ﻫ وﻩﺎ ﻅﺎﻴﺮﻲ‬ ‫اﻻﲢﺎد وܓﺄوﯾﻢ ك وܓﻀﻦﻴﻦﻵﻨ ﰲ اﻻﻍﱰا ‪ 363‬܉ﻈﺎﻴﺮﻲ ﻩﻫ ﻍﲑ ّد ه اﱃ اﻣﻪﺤﻜﻨ‪ .‬وﻴﻜﺬا ﻞﺘﺎ‬ ‫ﺻﻨّﻙﻳ‪ 364‬اﻻﻩﺎم ܻﻵﺎ ادﻼﻫ اﻣﻜﺮاﰲ اﳌﺎﻥﲄ ّﲰﺎﻲ >ا ﺟﻮ܉ﺔ اﻣﻙﺎﺧﺮ < ܓّﺒﻳ ﻉﲆ ܉ﻮا ا܉ﻊﻵﺎ ﰲ‬ ‫ا܉ﺪاء ﻩﺎ ﰲ ﻞﺘﺒﻵﻨ ﳑﺎ ّ‬ ‫ﯾﺪل ﻉﲆ ّ‬ ‫ﲱﺔ دﯾﻨﻨﺎ واܚﺒﺎ ﻬﺒ ّﻮ ﻬﺒﻴّﻨﺎ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻘﺬﻛﺮ ﻘﻴﻳ‬ ‫ﲬܹﲔ ﻬﺼّ ﺎ ]‪ [ 40‬ﻩﻫ اﻣﺘﻮ ا واﻣﺰ܉ﻮ وܸﻙﺎ ا ﻬﺒﻴﺎء واﻻﳒﻴﻢ‪ .‬وﰲ ﻍﲑ ك اﻣﺒﺎ ﯾﻀﺎ‬ ‫ﻞﺜﲑ ﻩﻫ ك ﳑّﺎ ﻛﺮ ﻘﻴﻳ اﻻ܋ﻫ وا و ﻛﺮ ﰲ ܓﺄوﯾه ﳓﻮ ﻩﺎ ﻛﺮܓﻳ‪ .‬ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ‬ ‫ﻴﺬا ﻩﻇ ﻩﺎ ﻘﻴﻳ ي ﻞﺘﺎ اﻣﻎﺰاﱄ ﻩﻫ اﻣﻨﻜﻢ ﻈﻫ اﳒﻴﻢ‪ 365‬ﯾﻮﺣﻨﺎ وﻩﺮﻛܽ وﻣﻮﻛﺎ ﻘﻴﺎ ﻩﻫ‬ ‫ܸﺎع ﰲ اﻣﺘܼﻨﻴﻇ ﻉﲆ ﻩﺜﻢ ﻴﺬا اﻻﻩﺎم وﻉﲆ ﻍﲑﻲ ﻩﻫ اﻣﺼﺤﺎ܉ﺔ واﻣﺘﺎ܉ﻊﲔ و ّ‬ ‫اﳌﻜدﻼﻫ وﻍﲑﻴﻨ‪.‬‬ ‫وﻞﻨ ﻩﻫ ﻉﺎﺋ܈ ﻛﻮﻻ ﺻﺤﻴﺤﺎ‬ ‫و ﻘﺘﻳ ﻩﻫ اﻣﻙﻵﻨ اﻣܹﻜﲓ‬ ‫اﻬﺘﻵـﻰ‪.‬‬ ‫وﻞﺬا ﺻﺎﺣ܈ ﻞﺘﺎ >اﻣﺼﺤﺎﺋﻗ ﰲ ﺻﻮل ادﻼﻫ< ﻛﺮ ﻞﺜﲑا ﻩﻫ اﻣﺘﻮ ا واﻻﳒﻴﻢ و ّد ﻉﻦﻴﻵﻨ‬ ‫܉ﻵﺎ‪ .‬وﻛﺎل ان ﺣܹﻫ ﻩﺎ ﻼﺮ ّد ﻉﲆ اﻻﻧܹﺎن ﲟﺎ ﯾﻊﺘﻜﺪﻲ وﳛܠّ اܸـﺘܯﺮاج ك‪ .‬و ك ﯾﻀﺎ‬ ‫ﻩﻮﺟﻮد ﰲ >ﴍح اﳌﻜﺎﺻﺪ< ﻟﻦܼـﻴܬ ܸﻊﺪ ادﻼﻫ‪ .‬وﻛﺎل ﰲ ﺧﺮ ﻩﺎ ﻬﻜه ﻩﻫ اﻥﻜﺘ܈ اﻣﺜ ܚﺔ ﰲ‬ ‫ﲝܙ اﻣﻨﺒ ّﻮ ﻛﺎل ﰲ >ܓﻦܯﻴܽ اﶈﺼّ ﻢ< وﻩﺜﺎل ﻴﺬا ﻞﺜﲑ ﰲ ﻞﺘ܈ ا ﻬﺒﻴﺎء اﳌﺘﻜ ّﺪﻩﲔ ﯾﺬﻛﺮﻴﺎ‬ ‫ﻬﱯ ﺧﺮ‬ ‫اﳌﺼﻨّﻙﻮن اﻣﻮاﻛﻙﻮن ﻉﲆ ﻞﺘﺒﻵﻨ وﻻ ﯾﻜﺪ اخﺎﻣﻗ ﻉﲆ دﻘﻊﻵﺎ او ﴏﻘﻵﺎ اﱃ ﻩك او ّ‬ ‫وﻻ ﻉﲆ ان ﻼﻜﺘﻪﻵﺎ‪ .‬وﻞﺬا >ﴍح اﳌﻮاﻛﻗ< ﻟﻦܹـ ّﻴﺪ وﻍﲑﻴﺎ ﻩﻫ ﺻﻮل ادﻼﻫ‪.‬‬ ‫‪360‬‬ ‫‪361‬‬ ‫‪362‬‬ ‫‪363‬‬ ‫‪364‬‬ ‫‪365‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻣﻵـﻲ‬ ‫اﻣﺘﺼﺤﻴܧ واﻣﺰاد ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻲ ﻞﻢ ﻬﻙܷ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺎﻣﻪﺼﻨﻗ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﻉﺘﺰا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺻﻙﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﻬﺠﻴﻢ‬ ‫‪117‬‬ ‫‪arabic edition‬‬ ‫ﻘﺎن ﰷن اﶈﺬو ﻈﻨﺪ ﻩﻫ ﻮﻜﺮ ] ك[‪ 366‬جﺮد ﻛﺮﻲ ﻘﻙﻲ ﻴﺆﻻء اﻻﺋﻪﺔ ܸﻮ وﻞﻙﻰ ܉ﻵﻨ ﻩ ّﺘﺒﻊﺎ‬ ‫‪367‬‬ ‫وﻛﺪو ‪ .‬ﻘﺎﻣﻄﺎﻈﻫ ﰲ ﻩﻫ اﻛﺘﺪى ܉ﻵﻨ ﺟﻢ ﻩﺎ اﻛﺘﺪي ܉ﻵﻨ ﻘﻴﻳ ﻂﺎﻈﻫ ﻘﻴﻵﻨ‪ ,‬واﻣﻄﺎﻈﻫ ]ﻘﻴﻵﻨ[‬ ‫‪368‬‬ ‫– وﱒ ܸﻦﻗ ا ﻩﺔ وﻉﻦﻪﺎ ﱒ وﺻﻦﺤﺎ ﱒ وﲪة اﻣﴩﯾﻊﺔ و وﻣﻴﺎء ﷲ ﻞﻪﺎ ّ‬ ‫ﰠ اﻣﻨﻜﻢ ]܉ﻳ[‬ ‫ﻈﻫ اﻻﻩﺎﻩﲔ اﻣܼﺎﻘﻊﻲ واﰊ ﺣﻨﻴﻙﺔ‪ – 369‬ﻂﺎﻈﻫ ﰲ ادﻼﻫ‪ .‬ﻘﻜﻴﻗ ا ا اﻬﻀ ّﻨ اﱃ ك ܓﺄﯾﻴﺪﻴﻨ‬ ‫܉ﻨܽ اﻥﻜﺘﺎ اذي ﻻ ﯾﺄܓﻴﻳ اﻣﺒﺎﻂﻢ ﻩﻫ ܉ﲔ ﯾﺪﯾﻳ وﻻ ﻩﻫ ܮﻦﻙﻳ ܓﲋﯾﻢ ﻩﻫ ﺣﻜﲓ ﲪﻴﺪ؟ ﻘﻜﺪ‬ ‫ّ‬ ‫ﻛﺎل ﷲ ܓﻊﺎﱃ ﰲ ﻞﺘﺎ܉ﻳ اﻣﻊﺰﻼﺰ اذي ﯾﻜﺮ ﻉﲆ اﻣ ّﱪ واﻣﻙﺎﺟﺮ واﻣﻊﺎﱂ وا ﺎﻴﻢ }وﻛﺎﻣܒ اﻣﻴﻵﻮد‬ ‫]‪41‬و[ ﻈﺰﻼﺮ ܋ﻫ ﷲ وﻛﺎﻣܒ اﻣﻨﺼﺎ ى اﳌܹـﻴܧ ܋ﻫ ﷲ{ وان ﰷن اﶈﺬو ﻈﻨﺪﱒ ﻛﺮﻲ ﻩﻜﺮوا‬ ‫܋ﺮ ّدﻲ و ܓﺄوﯾه ان اﳌﺮاد ܉ﻳ ﻍﲑ ﻅﺎﻴﺮﻲ ﻘﻵﻮ ﻩﻨﺎ܉ﺬ ﻟدﻼﻫ‪.‬‬ ‫ﻛﺎل اﻻﻩﺎم اﴏ ادﻼﻫ اﻣﺒﻴﻀﺎوي ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ }܉ﺪﯾﻇ اﻣܹﻪﻮا واﻻ ض وا ا ﻛﴣ‬ ‫ﻩﺮا ﻘﺎﳕﺎ ﯾﻜﻮل ه ﻛﻫ ﻘﻴﻜﻮن{ واﻉﲅ ان اﻣܹﺒ܈ ﰲ ﻴﺬﻲ اﻣﻀ ة ﯾﻊﲏ اﻈﺘﻜﺎدﱒ ان ك ﺣﻜﻴﻜﺔ‬ ‫ان ا اﻣﻊﻦﻮم اﳌﺘﻜ ّﺪﻩﺔ ﰷﻬﻮا ﯾﻄﻦﻜﻮن ا ﻉﲆ ﷲ اﻈﺘﺒﺎ اﻬﻳ اﻣܹﺒ܈ ا ﺻﲇ‪ّ .‬‬ ‫ﺣﱴ‬ ‫ﻛﺎﻣﻮا ان ا ﻴﻮ اﻣﺮ ّ ا ﺻﻎﺮ وﷲ ܓﻊﺎﱃ ﻴﻮ ا اﻻﻞﱪ‪ّ .‬ﰒ ﻅﻨّܒ ا ﻵة ﻩﻨﻵﻨ ان اﳌﺮاد‬ ‫܉ﻳ ﻩﻊﲎ اﻣﻮﻻد ﻘﺎﻈﺘﻜﺪوا ك ܓﻜﻦﻴﺪا‪ .‬وذك ﻞﻙﺮ ﻛﺎﺋه وﻩﻨﻇ ﻩﻨﻳ ﻩﻨﻊﺎ ﻩﻄﻦﻜﺎ ﺣܹﻪﺎ ﳌﺎد‬ ‫اﻣﻙܹﺎد‪ .‬وﻛﺎل ﰲ ّول ܸﻮ اﻥﻜﻵﻗ ﰲ ﻛﻮه ܓﻊﺎﱃ }ﻩﺎ ﻣﻵﻨ ܉ﻳ ﻩﻫ ﻉﲅ{ واﳌﻊﲎ اﻬﻵﻨ ﯾﻜﻮﻣﻮﻬﻳ‬ ‫ﻈﻫ هﻢ ﻩﻙﺮ و ّ‬ ‫ܓﻮﱒ ﰷ و ܓﻜﻦﻴﺪ ﳌﺎ ﲰﻊﻮﻲ ﻩﻫ و ﺋﻦﻵﻨ ﻩﻫ ﻍﲑ ﻉﲅ اﳌﻊﲎ اذي ادوا‬ ‫܉ﻳ‪ .‬ﻘﺎﻬﻵﻨ ﰷﻬﻮا ﯾﻄﻦﻜﻮن ا واﻻ܋ﻫ ﲟﻊﲎ اﳌﺆܜّﺮ وا ܜﺮ‪.‬‬ ‫وﻛﺎل اﻻﻩﺎم ﳈﻢ ادﻼﻫ ﻩﺤﻪﺪ ܋ﻫ ﻩﺤﻪﻮد ا ﻨﻙﻲ ﰲ >ﴍܩﻳ ﻟﻦﴪاﺟﻴﺔ ﰲ اﻣﻙﺮاﺋﺾ< ﰲ‬ ‫]ان[‪ 370‬ﺗܹﻪﻴﺔ ا ّﺪ ا وﻞﺬا اﻣﻊﻨ وا ﺎل ﻩﻫ ا اجﺎ ‪ .‬وﻛﺪ ﰷن ك ܻﺎﺋﻊﺎ ﰲ اﻣﺰﻩﻫ‬ ‫ا ّول ّ‬ ‫ﺣﱴ ﻬﻜﻢ‪ 371‬ﻩﻫ ﻣﻙﻄ‪ 372‬اﻻﳒﻴﻢ ان ﻉﻴﴗ ﻉﻦﻴﻳ اﻣܹ م ]ﻛﺎل[‪ 373‬اﱐ ﻩﻨﻄﻦﻚ اﱃ‬ ‫ﰊ‪ 374‬و܉ﻴﲂ ﯾﻊﲏ ܉ﻳ ا ّﻚ ܓﻊﺎﱃ ﻻﻬﻳ ﻴﻮ اﻣﻜﺎﰂ ﲟﺼﺎﱀ اﻣﻊﺒﺎد و ا ﻛﻵﻨ وܮﺎﻣﻜﻵﻨ و ܉ّﻵﻨ‪ .‬ﻥﻜﻫ‬ ‫ﳌﺎ ﻍﻦﻂ ا ﻏﺒﻴﺎء‪ 375‬واﻣﻊﻮام ﻩﻫ اﻣﻨﺼﺎ ى و ّ‬ ‫ܓﻮﳘﻮا اﳌﻊﲎ اﻻﺧﺮ اذي ﻴﻮ ا ﺻﺎة واﳌﺘﻙ ّﺮع ﻩﻨﻳ‬ ‫ﻩﻨﻇ ﻩﻫ ك ܓﲋﯾﻵﺎ ܓﻊﺎﱃ اﻬﺘﻵـﻰ‪.‬‬ ‫ﻘﻴﻨﺒﻎﻲ ان ﯾﻨﻜﻢ ﻩﺎ ﰲ ﻞﺘﺒﻵﻨ ﻩﻫ ك ﻣ܃ ﯾﻨﻜﺮوا ان ﻼﻜﻮﻬﻮا ﻛﺎﻣﻮﻲ ﻛﺼﺪا ﻣﺘﻜﺬﯾ܈ اﻣﻜﺮ ن‪.‬‬ ‫ﻞﻪﺎ ﻬﻜﻢ ا ﺻﺒﻵﺎﱐ ﰲ ﻛﻮه ܓﻊﺎﱃ ﰲ اﳌﺎﺋﺪ }وﻛﺎﻣܒ اﻣﻴﻵﻮد واﻣﻨﺼﺎ ى ﳓﻫ ܉ﻨﺎء ﷲ وﺣﺒﺎ ﻲ{‬ ‫‪366‬‬ ‫‪367‬‬ ‫‪368‬‬ ‫‪369‬‬ ‫‪370‬‬ ‫‪371‬‬ ‫‪372‬‬ ‫‪373‬‬ ‫‪374‬‬ ‫‪375‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪:‬واﻣﻄﺎﻈﻫ ﻘﻲ ﻩﻫ اﻛﺘﺪى ܉ﻵﻨ‬ ‫اﻣﺰاد ﻩﻫ ث‬ ‫واوﻣﻴﺎء اﻟﻦﻳ ﻞﻪﺎ ﺻܧ اﻣﻨﻜﻢ ܉ﻳ ﻈﻫ اﻻﻩﺎﻩﻴﻫ اﻣܼﺎﻘﻊﻲ وا܉ـﻲ ﺣﻨﻴﻙﺔ‪ܸ :‬ﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻊﻦﻪﻳ‬ ‫ܸﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻈﺤﻴﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﻈﺘﻨﺎ‬ ‫‪arabic edition‬‬ ‫‪118‬‬ ‫وﻬﻜﻢ ﻈﻫ اﳌﻙﴪﻼﻫ ]‪ّ [ 41‬‬ ‫ܕﳫﻗ ا ﻮا ﻈﻫ اﻮﲀ ﱒ ﳌﺎ ﰲ اﻵﯾﺔ ﻩﻫ وﺟﻮﻲ ﻻ ﲣﻦﻮ ﻈﻫ‬ ‫ﻬﻈﺮ ﻘﺎ ا ﻬﻜﻢ ﻈﻨﻵﻨ ﻩﺎ ﰲ ﻞﺘﺎ܉ﻵﻨ ﻩﻫ ك ﻣﻜﻪﻮا‪ 376‬ا ﺠﺮ وذك ﻛﺎل اﻻﺻﺒﻵﺎﱐ ﰲ ﺧﺮ‬ ‫ا ﺟﻮ܉ﺔ و ﻩّﺎ اﻣﻨﺼﺎ ى ﻘﺎﻬّﻵﻨ ﯾﺘﻦﻮن ﰲ اﻻﳒﻴﻢ اذي ﻣﻵﻨ ان اﳌܹـﻴܧ ﻛﺎل ﻣﻵﻨ ﻴ܈ اﱃ ﰊ‬ ‫و܉ﻴﲂ اﻬﺘﻵـﻰ‪.‬‬ ‫ﻘﻵﺬا ﻳܹﲑ ﳑﺎ ﻬﻜه اﻻﺋﻪﺔ ﻈﻫ ﻴﻢ اﻥﻜﺘﺎ وﻩﻫ ﻞﺘﺒﻵﻨ‪ .‬ﻩﻫ ﰷن ﻼﺮﯾﺪ ا ّﻚ ﻞﻙﻰ ﰲ ﻩﻊﺮﻘﺘﻳ‬ ‫وﻩﻫ اد اﻣﺒﺎﻂﻢ واﻣﻊﻨﺎد ﻘﺎ ﻛﺎﰡ ه وﻉﺎﰡ ﻩﻫ ﻛﻴﺪﻲ‪ .‬وﻩﺎ ܻـﺒﻳ ﻛﻮه ﰲ ﻩﻨﻇ اﻣﻨﻜﻢ ﻈﻨﻵﻨ‬ ‫ﰻ ﻩﺎ ﻈﻨﺪﱒ ﻩﻫ ﻍﲑ ﻬﻈﺮ ﰲ ﻞﺘﺎ܉ﻵﻨ ܉ﺘﻜﻙﲑ‪ّ 377‬‬ ‫ܸﺎ اذي ﻛﺪ ﯾﻦﺰم ﻩﻨﻳ ّد ّ‬ ‫ﰻ ﻩﻫ ﻂﺎﺋﻙﺘﻵﻨ‬ ‫اﻻﺧﺮى‪ .‬ﻛﺎل ا܋ﻫ اܸﺤﻚ وﻣـ ّﻪـﺎ ﻛﺪم ﻴﻢ ﳒﺮان ﻩﻫ اﻣﻨﺼﺎ ى ﻉﲆ ܸﻮل ﷲ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ ܓـﺘﻵﻨ ﺣﺒﺎ ﯾﻵﻮد ﻘﻜﺎل اﻘﻇ‪ 378‬܋ﻫ ﺣﺮﯾـﻪة ﻩﺎ ﻬـﱲ ﻉﲆ ﳾء وﻞﻙﺮ ܉ﻊﻴﴗ ﻉﻦﻴﻳ‬ ‫اﻣܹ م واﻻﳒﻴﻢ‪ .‬ﻘﻜﺎل ﺟﻢ ﻩﻫ ﻴﻢ ﳒﺮان ﻩﻫ اﻣﻨﺼﺎ ى ﻟﻦﻴﻵﻮد ﻩﺎ ﻬـﱲ ﻉﲆ ﳾء وﲧﺪ‬ ‫ﻬﺒ ّﻮ ﻩﻮﳻ ﻉﻦﻴﻳ اﻣܹ م وﻞﻙﺮ اﻣﺘﻮ ﯾﺔ ﻘﺄﻮﺰل ﷲ ܓﻊﺎﱃ }وﻛﺎﻣܒ اﻣﻴﻵﻮد ﻣﻴܹܒ اﻣﻨﺼﺎ ى ﻉﲆ‬ ‫ﳾء وﻛﺎﻣܒ اﻣﻨﺼﺎ ى ﻣﻴܹܒ اﻣﻴﻵﻮد ﻉﲆ ﳾء وﱒ ﯾﺘﻦﻮن اﻥﻜﺘﺎ {‪.‬‬ ‫وﻛﺪ ﰷﻬܒ اﻥﻜﺘ܈ اﻻﻣﻵﻴﺔ اﻣﻜﺪﳝﺔ ﻘﻴﻪﺎ ﻴﻮ ܮﲑ ﻩﻫ ﻴﺬا اﻣﻊﴫ ﳑﺎ ܸﻦﻗ ﻩﻫ ا ﻈﺼﺎ‬ ‫ؼﻙﻲ ﻩﺮﻴﺎ ّ‬ ‫ﺣﱴ اﻬﻵﺎ ܓﻮﻛﻗ‬ ‫اﻣﱵ ﰷﻬܒ ﻞـﱶ ﻉﻦﻪﺎ وﻉﻦﻪﺎء و ﻩّﺎ ﻼﻫ اﳌﻊﺮوف ﻩﺘﻈﺎﻴﺮا ܉ﻵﺎ ﻍﲑ ّ‬ ‫ﰲ ﺧﺰاﺋﻫ ﻴﻢ اﻻܸ م ﰲ ا وﻛﺎف‪ 379‬اﻣﻊﻈﺎم‪ .‬وﻩﻫ اﳌﻊﻦﻮم ان اﻣﻮاﻛﻙﲔ ﯾﻊ ّﻴﻨﻮن ﻩﺎ وﻛﻙﻮﻲ‬ ‫ﻩﻫ ﻞﺘ܈ وﻍﲑﻴﺎ ﰲ ﻩﲀܓﻴ܈ وﻛﺎﻘﻵﻨ وﯾﺜﺒﺘﻮﻬﻵﺎ ﻈﻨﺪ ا ّﲀم وﳛﲂ ܉ﻵﺎ ﻛﻀﺎ اﻻܸ م وܓﻨﻙﺬ ﻉﲆ‬ ‫اﳌﺘﺨﺎﻣﻙﲔ ﰲ اﳌﺬاﻴ܈‪ .‬وﻩﺎ ܉ﻦﻎﻨﺎ ان ܩﺪا ܓﻮ ّﻛﻗ ﰲ ك‪ .‬وﻞﺬا ا ﻈﺼﺎ اﻣﱵ ﻈ ّﺮ܉ܒ ﻴﺬﻲ‬ ‫اﻥﻜﺘ܈ ﻘﻴﻵﺎ ﰷﻬܒ ﻞـﱶ ﻉﻦﻪﺎ وﻉﻦﻪﺎء وﻩﺎ ܉ﻦﻎﻨﺎ اﻮﲀ ك‪42] .‬و[ ﻘﺎن ﻩﻫ ﻘﻮاﺋﺪﻲ ﻩﻇ ﻩﺎ ܓـﻜ ّﺪم‬ ‫ّاا ﻬﻊﺮف اﳌﻮاﻘﻚ ﺻﻮﳍﻨ ﻩﻫ اﳌﻨﺘﻪﻴﻫ اﻣﻴﻵﻨ ﻩﻫ ﻍﲑﻲ ﻣ ܓﲑّ܈ ﻉﲆ ك ﻩﺎ ﻛﺮ اﻣﻙﻜﻵﺎء ﻩﻫ‬ ‫ا ﺣﲀم ﻩﻫ اﻻﻛﺮا ا ﺰﯾﺔ وﻉﺪﻩﻳ‪.‬‬ ‫‪380‬‬ ‫ّ‬ ‫ّ‬ ‫وﻩﻫ اﻣﻙﻮاﺋﺪ اﻣﻊﻈﻴﻪﺔ ﯾﻀﺎ ﻩﻊﺮﻘﺔ ﻩﺎ ﻞﺬ܉ﻮﻲ ﻣﻴܼﻜـﻜﻮا ܉ﻳ ﻉﲆ دﻼﻫ اﻻܸ م ﻘﺮاج ﻉﲆ‬ ‫܉ﻊﺾ اﻣﻊﻦﻪﺎء ﻘﻨﻜه ﻈﻨﻵﻨ وﴍع ﻼﳣﺤّ ﻢ ا ﻮا ﻈﻨﻳ ﻘﺄܮﺬﻲ ﻈﻨﻳ اﻣﻊﻦﻪﺎء وﻈ ّﻪܒ ܉ﻳ اﻣﺒﻦﻮى‪ .‬ﻩﻫ‬ ‫ك ﻩﺎ ﻛﺎل اﻣﺒﻎﻮي وﻍﲑﻲ ان ﻠﻊ܈ ܋ﻫ اﻻﴍف وﻘﻨﺤﺎ ܋ﻫ ﻉﺎ و ا ﻩﻫ اﻣﻴﻵﻮد ﻛﺎﻻ ﻣﺮܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ان ﻠﻨܒ ﻬﺒ ّﻴﺎ ﻘﺄܓﻴﻨﺎ ܋ﻜﺘﺎ ﲨة ﻩﻫ اﻣܹﻪﺎء ﻞﻪﺎ ﰏ ܉ﻳ ﻩﻮﳻ ﻉﻦﻴﻳ‬ ‫اﻣܹ م‪ .‬ﻘﺄﻮﺰل ﷲ ܓﻊﺎﱃ }ﻳܹﺄك‪ 381‬ﻴﻢ اﻥﻜﺘﺎ ان ܓ ّﲋل ﻉﻦﻴﻵﻨ ﻞﺘﺎا ﻩﻫ اﻣܹﻪﺎء{ اﻵﯾﺔ‬ ‫اﻬﺘﻵـﻰ‪ .‬وﳌﺎ ﻛﺎﻻ ك ﻅﻫّ ܉ﻊﺾ اﻣﻊﻦﻪﺎء‪ ,‬ﻣﻊﺪم ﻉﻦﻪﻳ ܋ﻜﺘﺎ܉ﻵﻨ‪ ,‬ان ﻴﺬا اﻥام ّ‬ ‫ﻩܹﲅ وان ﷲ‬ ‫ܓﻊﺎﱃ ﻛ ّﺮﻲ ﻘﴩع ﰲ ا ﻮا ﻈﻨﻳ ﲟﺎ ﻟﻦﺘﻨﺠﲓ ﻩﻫ اﻣﻙﻮاﺋﺪ ﻘﺘﻦ ّﻜﺎﻲ ﻈﻨﻳ اﻣﻊﻦﻪﺎء وﻂﺮدوا ك ﰲ‬ ‫‪376‬‬ ‫‪377‬‬ ‫‪378‬‬ ‫‪379‬‬ ‫‪380‬‬ ‫‪381‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻜﻮا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܕﻜﻙﻴﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻘﻇ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻوﻛﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﻴܼﻜﻦﻮا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻳܹﻦﻝ‬ ‫‪119‬‬ ‫‪arabic edition‬‬ ‫اﻻﳒﻴﻢ واﻣﺰ܉ﻮ ‪ .‬وﻣﻴܷ ﳾء ﻩﻫ ك ﻞﺬك‪ .‬ﱂ ܓﲋل اﻣﺘﻮ ﯾﺔ ﲨة وﻻ ﻛ ّﺮ ﷲ ك ܉ﻢ‬ ‫ّدﻲ ﻞﻪﺎ ܉ ّﻴﻨﺘﻳ ﰲ ﻩﻮﺿﻊﻳ ﻩﻫ ﻞﺘﺎﰊ ﲟﺎ اܻﺎ اﻣﻴﻳ ﻛﻮه ܓﻊﺎﱃ }اا وﺣﻴﻨﺎ اﻣﻴﻝ ﻞﻪﺎ وﺣﻴﻨﺎ اﱃ‬ ‫ﻬﻮح واﻣﻨﺒﻴﲔ ﻩﻫ ܉ﻊﺪﻲ{ اﱃ اﺧﺮﻲ‪ .‬واﻣﻴﻵﻮد ﻩﻜ ّﺮون ܉ﺄﻬﻵﺎ ﻮﺰﻣܒ ﻩﻙ ّﺮﻛﺔ ﰲ ﻈﴩﻼﻫ ܸـﻨﺔ‪ .‬وﻩﺎ‬ ‫اﻻﳒﻴﻢ ﻘﺄﻩﺮﻲ ﰲ ك ܉ﲔ ﻩﻫ ﻩﺮﻴﺎ‪ .‬وﻴﺬا ﻩﻫ اﻣﻙﻮاﺋﺪ اﻣﱵ ܻﺎ اﻣﻴﻵﺎ ام اﻻﻩﺎم اﳌﺘﻜ ّﺪم‬ ‫ﰲ اﻣﻙﺼﻢ ا ﺎﻩܷ وﰷﻬܒ ﻴﺬﻲ اﻥﻜﺘ܈ ܓﻜﺮ ﻉﲆ اﻣﻊﻦﻪﺎء ﻘ ﯾﻨﻜﺮ ك‪.‬‬ ‫ﻬﻜﻢ ﻛﺎﴈ اﻣﻜﻀﺎ ﴰܷ ادﻼﻫ ܋ﻫ ܮﻦﲀن ﰲ ا ﳜﻳ ﻈﻫ اﻥﻜﻪﺎل اﰊ اﻣﻙﺘܧ ﻩﻮﳻ ܋ﻫ ﯾﻮﻧܷ‬ ‫اﻣܼﺎﻘﻊﻲ واد >ܻﺎ ح اﻣﺘﻨﺒﻴﻳ< اﻬﻳ ﰷن ﻩﺘﺒﺤّ ﺮا ﰲ اﻣﻊﻦﻮم وان اﻣﻙﻜﻵﺎء ﰷﻬﻮا ﯾﻜﻮﻣﻮن اﻬﻳ ﯾﺪ ي‬ ‫܉ﻊﺔ وﻈﴩﻼﻫ ﻘ ّﻨﺎ د اﯾﺔ ﻩﺘﻜﻨﺔ‪ .‬ﻘﻪﻫ ك اﳌﺬاﻴ܈ ]‪ [ 42‬وﰷن ﻘﻴﻳ وܩﺪ اﻣﺰﻩﺎن وﰷن ﳛ ّﻢ‬ ‫>ا ﺎﻩﻇ اﻥﻜﺒﲑ< ﻟﻦﺤﻨﻙﻴﺔ ﺣܹﻫ ܩ ّﻢ اﱃ ان ﻛﺎل واﻣﺠﻪة ﻘﻦﻜﺪ ﰷن ﻞﻪﺎ ﻛﺎل اﻣܼﺎﻈﺮ‪:‬‬ ‫وﰷن ﻩﻫ اﻣﻊﻦﻮم ﲝﻴܙ ﯾﻜﴣ‬ ‫هﰲ ّ‬ ‫ﰻ ﻉﲅ اﶺﻴﻇ‬ ‫ﻛﺎل وﰷن ه ﰲ اﻣﺘﻙܹﲑ وا ﺪﯾܙ وܸﻪﺎء اﻣﺮﺟﺎل وﻩﺎ ّ‬ ‫ﯾﺘﻊﻦﻚ ܉ﻳ ﯾﺪ ﺟﻴﺪ ‪ .‬ﻛﺎل وﰷن ܻـﻴܯﻨﺎ‬ ‫ا܋ﻫ اﻣﺼ ح ﯾﺒﺎﻣﻋ ﰲ اﻣﺜﻨﺎء ﻉﻦﻴﻳ و ّ‬ ‫ﯾﻊﻈﻪﻳ‪ .‬ﻘﻜﻴﻢ ه ﯾﻮﻩﺎ ﻩﻫ ܻـﻴﺨﻳ؟ ﻘﻜﺎل ﻴﺬا اﻣﺮﺟﻢ ܮﻦﻜﻳ‬ ‫ﷲ ﻉﺎﳌﺎ ﻻ ﯾﻜﺎل ﻩﻫ ܻـﻴﺨﻳ ﻘﺎﻬﻳ ﻞﱪ ﻩﻫ ﻴﺬا‪ .‬ﻛﺎل وﰷن ﻴﻢ اذﻩّﺔ ﯾﻜﺮون ﻉﻦﻴﻳ اﻣﺘﻮ ا‬ ‫واﻻﳒﻴﻢ وﻳﴩح ﻣﻵﻪﺎ ﻴﺬﻼﻫ اﻥﻜﺘﺎ܉ﲔ ﴍܩﺎ ﯾﻊﱰﻘﻮن اﻬﻵﻨ ﻻ ﳚﺪون ﻩﻫ ﯾﻮﺿﺤﻵﻪﺎ ﻣﻵﻨ ﻩﺜه‪.‬‬ ‫وﻬﻜﻢ ﻈﻫ ا ܚﲑ ا ܉ﻵﺮي اﻬﻳ ﻛﺎل ﻩﺎ دܮﻢ ܉ﻎﺪاد ﻩﺜﻢ اﻥﻜﻪﺎل ﻴﺬا اﱃ ان ﻛﺎل وﻴﻮ ﰲ اﻣﻙﻜﻳ‬ ‫واﻣﻊﻦﻮم اﻻܸ ﻩﻴﺔ ﻧܹـﻴܠ وܩﺪﻲ‪ .‬ود ّ ﰲ ﻉ ّﺪ ﻩﺪا وﲣ ّﺮج ﻉﻦﻴﻳ ܮﻦﻚ ﻞﺜﲑ‪ .‬و ّ‬ ‫ܓﻮﱃ‬ ‫اﳌﺪ ܸﺔ اﻣﻊ ﺋﻴﺔ‪ 382‬ﻈﻫ ﺧﻴﻳ اﻣܼـﻴܬ ﻈﻪﺎد ادﻼﻫ ﻩﺤﻪﺪ‪ .‬وﳌﺎ ﻘﺘﺤܒ اﳌﺪ ܸﺔ اﻣﻜﺎﻴﺮﯾﺔ ܓﻮﻣ ّـﺎﻴﺎ‬ ‫ّﰒ ّ‬ ‫ܓﻮﱃ اﳌﺪ ܸﺔ اﻣﺒﺪ ﯾﺔ‪ .‬وﺣﴬ ﰲ ܉ﻊﺾ ا ام د ܸﻳ ﺟﻪﺎﻉﺔ ﻩﻫ اﳌﺪ ّܸﲔ ا اﻣﻄﻴﺎﻣܹﲔ‬ ‫وﰷن اﻣﻊﻪﺎد ا܉ﻮ ﻉﲇ ﲻﺮ ܋ﻫ ﻈﺒﺪ اﻣﻨﻮ اﻣﺼﻨﻵﺎي اﻣﻨﺤﻮي اﻣﺒﺠﺎﰄ‪ 383‬ܩﺎﴐا ﻘﺄﻧܼﺪ ﻉﲆ‬ ‫‪384‬‬ ‫اﻣﺒﺪﯾﻳ‬ ‫ﻞﻪﺎل ﻞﻪﺎل اﻣﺪﻼﻫ ﻟﻦﻊﻦﻨ واﻣﻊـﻦـﻰ‬ ‫ﻘﻵﻴﻵﺎ ܸﺎع ﰲ ﻩܹﺎﻈﻴﻝ ﯾﻄﻪﻇ‬ ‫ا ا اﺟﺘﻪﻇ ّ‬ ‫اﻣﻨﻈﺎ ﰲ ﰻ ﻩﻮﻂﻫ‬ ‫ﰻ ان ܓﻜﻮل وﻳܹـﻪﻊــﻮا‬ ‫ﻘﻎﺎﯾﺔ ّ‬ ‫ﻘ ﲢܹـﺒﻮﱒ ﻩﻫ ﻈﻨﺎد ܓﻄﻴﻦܹﻮا‬ ‫وﻥﻜﻫ ﺣﻴﺎء واﻉﱰاﻘـﺎ ܓﻜ ّﻨﻊـــﻮا‬ ‫‪382‬‬ ‫‪383‬‬ ‫‪384‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻙ ﻬﻴﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺒﺨﺎ ي‬ ‫ﻘﻲ وﻘﻴﺎ اﻻﻈﻴﺎن‪ :‬اﻣﺒﺪﯾﻵﺔ‬ ‫‪arabic edition‬‬ ‫‪120‬‬ ‫وﻂﺎل ﰲ ﻩﺪܩﻳ وﻛﺎل ﰲ ܚﻨﺎء اﻥام وﻩﻫ ﯾﻜﻗ ﻉﲆ ﻴﺬﻲ اﻣﱰﲨﺔ ﻛﺪ ﯾﻨܹﺒﲏ اﱃ اﳌﻎﺎﻻ‬ ‫ﰲ ّ‬ ‫ﺣﻚ اﻣܼـﻴܬ‪ .‬وﻩﻫ ﰷن ﻩﻫ ﻴﻢ ܓك اﻣﺒ د ]‪43‬و[ وﻈﺮف ﻩﺎ ﰷن اﻣܼـﻴܬ ﻉﻦﻴﻳ ﻉﲅ اﱐ‬ ‫ﻩﺎ ﻈﺮܓﻳ وﺻﻙﺎ وﻬﻊﻮ ا ﻩﻫ اﻣﻎﻦ ّﻮ واﻣﺘܹﺎﻴﻢ ﰲ اﻣﻨﻜﻢ‪ .‬وﻬﻜﻢ ﻈﻨﻳ ﻞﺜﲑا ﻩﻫ ﻴﺬﻲ اﻣﱰﲨﺔ‬ ‫وﻩﺎ ﻛﺮﻲ ﻈﻫ‪ 385‬اﻣﺘﻮ ا واﻻﳒﻴﻢ ﰻ ﻩﻫ ﺟﺎء ܉ﻊﺪﻲ ﰷ܋ﻫ اﻣﻮ دي وا܋ﻫ اﻣܼﺤﻨﺔ ﰲ ا ﳜﻵﻪﺎ‬ ‫واﻣܹـﺒﲄ وا ܸـﻨﻮي وا܋ﻫ ﻛﺎﴈ ܻﻵﺒﺔ‪ 386‬ﰲ ﻂﺒﻜﺎܓﻵﻨ‪ .‬وﻛﺎل اﻣܹـﺒﲄ ﰲ ﺧﺮ ܕﺮﲨﺘﻳ وܩﺎﺻﻢ‬ ‫ا ﻩﺮ ﻈﻨﺪ اﻻﻬﺼﺎف وܕﺮك اﻣﻎﻦ ّﻮ اﻬﻳ ﰷن اﻩﺎﻩﺎ ﻩﺒـ ّﺮ ا ﻞـ ّﻴﺎ ﺟﺎﻩﻊﺎ ܻـﺘﺎ اﻣﻊﻦﻮم اﻬﺘﻵـﻰ‪.‬‬ ‫وﱂ ﯾﻊ܈ ﻉﻦﻴﻳ ܩﺪ ﳑﻫ ܕﺮﲨﻳ اﻛﺮاءﻲ ﻟﻦﺘﻮ ا واﻻﳒﻴﻢ‪ّ .‬‬ ‫وﰻ ﻩﻫ ّ܉ﺬ اﻣﻨﺎ ܸـﺒﻜﺎ وﻉ ﱒ‬ ‫ﻘﻮﻛﺎ ﻻ ﯾﻊﺪم ﻩﻫ ّ‬ ‫ﯾﺘﳫﻨ ﻘﻴﻳ ﳑﻫ ﻻ ﯾﻙﻵﻨ ܉ﻊﺾ اﻩﻳ او ﳛܹﺪﻲ ﻻﻬﻳ ﻻ ﯾﺼﻢ اﱃ ﲨﻴﻇ ﻩﺮاﻩﻳ‬ ‫ﻞﻪﺎ ﻛﻴﻢ‪:‬‬ ‫وﰼ ﻩﻫ ﻉﺎﺋ܈ ﻛﻮﻻ ﺻﺤﻴﺤﺎ‬ ‫و ﻘﺘﻳ ﻩﻫ اﻣﻙــــﻵﻨ اﻣܹـﻜﲓ‬ ‫‪387‬‬ ‫ﻍﲑﻲ‬ ‫وا ا ܓﺘﻝ ﻩﺬﻩّﱵ ﻩﻫ اﻛܽ‬ ‫ﻘﻵـﻲ اﻣܼﻵﺎد ﱄ ܉ﺄﻬّـﻲ ﰷﻩﻢ‬ ‫وﻩﻫ ﺟﻵﻢ ܻﻴﺌﺎ ﻉﺎداﻲ وﳑﺎ ﯾﻨܹ܈ اﱃ اﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ او ﻉﲇ ܋ﻫ اﰊ ﻂﺎﻣ܈ ﴈ‬ ‫ﷲ ܓﻊﺎﱃ ﻈﻨﻳ‪:‬‬ ‫وﺿ ّﺪ ﰻ اﻩﺮ ﻩﺎ ﰷن ﳚﻵه‬ ‫وا ﺎﻴﻦﻮن ﻴﻢ اﻣﻊﲅ اﻉﺪاء‬ ‫ﻩﻙﴪا ܉ﻢ و نْ ّﻘﴪ‬ ‫وﻩﻫ اﳌﻊﻦﻮم ﻈﻨﺪ اﺋﻪﺔ ا ﺪﯾܙ وﺟﻵﺎ܉ﺬ اﻣﻨﻜﺪ ان ا ﺮح ﻻ ﯾﻜﺒﻢ اﻻ ّ‬ ‫ﻬﻈﺮ ﰲ ا ﺎ ح ﻴﻢ ﻴﻮ ﻩﻄﻊﻮن ﻘﻴﻳ ﲜﻵﻢ او ﻘܹﻚ او ﻏﺮض‪ .‬وان ܸﲅ ﻩﻫ ك وﰷن‬ ‫ﻴﻨﺎك ܓﻮܚﻴﻚ ﻩﻫ ﻴﻮ ﻩﺜه او ﻉﲆ ﻩﻨﻳ ﻬﻈﺮ ﰲ اﻣﻜﻮﻣﲔ ﻴﻢ ﯾﺘﻨﺎﻘﻴﺎن‪ 388‬م ﻻ‪ .‬وﳚﺘﻵﺪ ﰲ ﻩﺜﻢ‬ ‫ك ﻣﻴﻜ ّﺪم ا ﻴﻢ وﯾﱰك ﻍﲑﻲ‪ .‬وﻣﻮ ﻛﺒﻢ‪ّ 389‬‬ ‫ﰻ ﺟﺮح ّدى ك اﱃ ﻘܹﺎد ادﻼﻫ اﻣﻄﻊﻫ ﰲ‬ ‫ܸﺎﺋﺮ ﺋﻪﺔ اﳌܹﻦﻪﲔ‪ .‬ﻘﺎن ﻩﻫ ܸﲅ ﻩﻫ ام ]‪ [ 43‬اﻣﻨﺎ ﻬﻙﺮ ﻳܹﲑ ﺟ ّﺪا‪ .‬܉ّـﻪﺎ ﻛﻴﻢ اﻬﻵﻨ‬ ‫ﻻ ﯾﺒﻦﻎﻮن ﲬܹﺔ ﻬﻙܷ‪ .‬و ﲟﺎ اﻬﻵﻨ ﻩﺎ ܸﻦﻪﻮا ﻩﻫ اﻥام اﯾﻀﺎ‪ .‬ﻘﺄﻈﺮاض اﻣﻨﺎ ﻣﻴܹܒ ﻴ ّﻴﻨﺔ‬ ‫ﻣﻴﺘﳫﻨ ﻘﻴﻵﺎ ﻩﻫ ﱂ ﯾﺘﻀ ّﻦﻇ اﻣﻊﻦﻮم وﻳܼـﺘﻵﺮ ادﻼﻫ‪ .‬ﳁﺎ ﺟﺎء اﻣﺒ ء‪ 390‬اﻻ ﳑﻫ ّ‬ ‫ّ‬ ‫ﯾﺘﳫﻨ وﻴﻮ ﯾﻈﻫّ‬ ‫‪385‬‬ ‫‪386‬‬ ‫‪387‬‬ ‫‪388‬‬ ‫‪389‬‬ ‫‪390‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻫ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ܻ:‬ـﺒﻵﺔ‬ ‫ܸﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﺘﻊﺎﻛﺒﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﻴﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺒ د‬ ‫‪121‬‬ ‫‪arabic edition‬‬ ‫اﻬﻳ ﯾﻊﲅ وا ﺎل اﻬﻳ ﻻ ﯾﻜﺒﻢ ﰲ ﲦﻫ د ﱒ ﻞﻪﺎ ﻩﴣ ﻈﻫ اﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ‪ .‬وﻻ ܸـ ّﻴﻪﺎ‬ ‫ان وﺟﺪ ه ﺟﻵة ﻩﺜه‪ .‬ﻘﺎ ﻨܹـﻴﺔ ّﻉة اﻣﻀ ّﻨ ﯾﺘﻦ ّﻜﻙﻮن ﻩﻫ اﻩﻳ وﯾﱪّدون ﻍﻦﻴﻢ ﺣܹﺪﻲ و واﻩﻳ‪.‬‬ ‫وﻩﺎ ﻘﺔ ا ﺧﺒﺎ اﻻ واܓﻵﺎ‪ .‬وﻣﻊﻪﺮي ان ا ّﻚ ﻣﻮاﺿܧ ﺟ ّﺪا ﻈﻨﺪ ﻩﻫ ﯾﺘﻊ ّﺮﻘﻳ وﻴﻮ ﻩﻨﺼﻗ‪ّ .‬‬ ‫ﻘﲁ‬ ‫ﻩﻫ ّ‬ ‫ﯾﺘﳫﻨ ﻩﻫ و اء و اء ﻩﻨܹﻮ اﱃ ﻘﺮى‪ 391‬اﻣﻙﺮي‪ .‬وﻩﻫ ﱂ ﯾﻜﺪ ﻉﲆ ܋ﺮا اﻩﻳ ﺼﻪﻳ‬ ‫ﻘﻜﺪ ܻﻵﺪ ﻉﲆ ﻬﻙܹﻳ ﲜﻵﻦﻵﺎ و ﺼﻪﻳ ܉ﻊﻦﻪﻳ‪.‬‬ ‫وﻴﺬا ܋ﺮﻴﺎن ܉ﺪﯾﻵـﻲ اﻣﺘﺼ ّﻮ واﺿܧ اﻣﺘﻜ ّﺮ واﻣﺘﺤ ّﺮ وﳌﺜﻢ ﻴﺬا ﰷن ﻩﺜﻢ ﻴﺬا ا ﻩﺮ ﳑﺎ‬ ‫ﯾﻨﺒﻎﻲ ان ﯾﺼﺎن ّﲻﻫ ﻻ ﻳܹﻊﻳ ﻈﻜه‪ .‬ﻘﻜ ّﺒܧ ﷲ ﻩﻫ ﺣﻮج اﱃ ﻅﻵﺎ ﻲ ودﻉﺎ اﱃ ܻﺎﻈﺘﻳ ﻈﻨﺪ‬ ‫ﻩﻫ ﻣﻴܷ ܉ﺄﻴه واܻﻵﺎ ﻲ‪ .392‬ﻘﻜﺪ ﻛﺮ ﺋﻪﺔ اﶈﺪܚﲔ ﰲ د اﶈ ّﺪث اﻬﻳ ﻻ ﻼﺮوى ﰲ اﻻﻩ ء‬ ‫اﳌܼﲁ اذي ﻻ ܓﺤﺘﻪه ﻈﻜﻮل اﻣﻊﻮامّ‪ .‬ﻛﺎل اﻣܼـﻴܬ ﻼﻫ ادﻼﻫ اﻣﻊﺮاﰶ ܓﺒﻊﺎ ﻻ܋ﻫ اﻣﺼ ح ﰲ‬ ‫ﴍح ﻩﻨﻈﻮﻩﺔ ﻞﺘﺎ܉ﻳ ﻛﺎل ا ﻄﻴ܈ وﻣﻴﺘﺠﻨّ܈ ]ﰲ[‪ 393‬ﻩﺎﻣﻴﻳ ﻩﺎ ﻻ ܓﺤﺘﻪه ﻈﻜﻮل اﻣﻊﻮامّ‪ّ .‬ﰒ ﻛﺎل‬ ‫وان ﰷﻬܒ ا ܩﺎدﯾܙ ﲱﺎܩﺎ وﻣﻵﺎ ﰲ اﻣﺘﺄوﯾﻢ ﻂﺮق ووﺟﻮﻲ اﻻ ان ﻩﻫ ﺣ ّﻜﻵﺎ ان ﻻ ܕﺮوى اﻻ‬ ‫ﻴﻦﻵﺎ ﺧﻮﻘﺎ ﻩﻫ ان ّ‬ ‫ﯾﻀﻢ ܉ﻵﺎ ﻩﻫ ﺟﻵﻢ ﻩﻊﺎﻬﻴﻵﺎ‪ 394‬ﻘﻴﺤﻪﻦﻵﺎ ﻉﲆ ﻅﺎﻴﺮﻴﺎ او ﻳܹﺘﻨﻜﺮﻴﺎ ﻘﲑ ّدﻴﺎ‪.‬‬ ‫وﻛﺎل ادا ف ܩ ّﺪܚﻨﺎ ﻈﺒﺪ ﷲ ܋ﻫ ﺻﺎﱀ ܩ ّﺪܚﲏ ﻩﻊﺎوﯾﺔ ان اا ﻘﺮو ܩ ّﺪܚﻳ ان ﻉﻴﴗ ܋ﻫ ﻩﺮﱘ‬ ‫ﻉﻦﻴﻳ اﻣܹ م ﰷن ﯾﻜﻮل ﻻ ﲤﻨﻇ اﻣﻊﲅ ﻩﻫ ﻴه ﻘﺘﺄﰒ ]‪44‬و[ وﻻ ܓﻨﴩﻲ ﻈﻨﺪ ﻍﲑ ﻴه ﻘﺘﺠﻵﻢ‪.‬‬ ‫وﻛﻫ ﻂﺒﻴﺒﺎ ﻘﻴﻜﺎ ﯾﻀﻇ دواءﻲ ﺣﻴܙ ﯾﻊﲅ اﻬﻳ ﯾﻨﻙﻇ‪.‬‬ ‫ﻴﺬا و ﻩّﺎ ﻩﺎ ﻬﻜﻢ اﻣﻊﻦﻪﺎء ﻈﻫ ﻍﲑ ﻴﻢ اﻥﻜﺘﺎ ﻩﻫ ﻉﺪاء اﻻܸ م ﰲ ܓﺄﯾﻴﺪ ا ّﻚ وܕﻜﺬﯾ܈‬ ‫اﻣﺒﺎﻂﻢ ﻘﻜﺜﲑ‪ .‬ﻘﻙﻲ >اﻣܹﲑ < ا ﻩﻊﻜﻮد ﻟﻦﻨﻜﻢ ﻈﻫ ا ﺣﺒﺎ ﻩﻫ اﻣﻴﻵﻮد واﻣﺮﻴﺒﺎن ﻩﻫ اﻣﻨﺼﺎ ى‬ ‫واﻥﻜﻵّﺎن ﻩﻫ اﻣﻊﺮ ‪ .‬ﻛﺎل ا܋ﻫ ﻴܼﺎم اﻩﺎ ا ﺣﺒﺎ ﻩﻫ ﯾﻵﻮد واﻣﺮﻴﺒﺎن ﻩﻫ اﻣﻨﺼﺎ ى ﻘﻪﻪﺎ وﺟﺪوا‬ ‫ﰲ ﻞﺘﺒﻵﻨ ﻩﻫ ﺻﻙﺘﻳ وﺻﻙﺔ ﻩﺎﻬﻳ‪ .‬واﻩﺎ اﻥﻜﻵّﺎن ﻩﻫ اﻣﻊﺮ ﻘﺄܓـﺘﻵﻨ ܉ﻳ اﻣܼـﻴﺎﻂﲔ‪ 395‬ﻩﻫ ا ﻫ‬ ‫ﻘﻴﻪﺎ ﺗܹﱰق‪ 396‬ﻩﻫ اﻣܹﻪﻇ ا ﰷﻬܒ ﻻ ﲢﺠ܈ ﻈﻫ ] ك اﻣﻜﺬف اﻣﻨﺠﻮم‪ .‬ﻘﻜﺪ اܻـﺘﻪﻢ ﻴﺬا‬ ‫ﻉﲆ اﻣﻨﻜﻢ ﰲ ܓﺄﯾﻴﺪ اﻻܸ م ﻈﻫ[‪ 397‬ﲨﻴﻇ ﻂﻮاﺋﻗ اﻥﻜﻙﺮ ﻩﻫ ا ﻫّ وا ﻧܷ‪ .‬وܓﻦ ّﻜܒ ك‬ ‫ا ﻩّﺔ اﻣﻜﺒﻮل ܉ﻢ اܸـﺘﺤܹـﻨﻮﻲ و ܚﻨﻮا ﻉﻦﻴﻳ وﻩﺪﺣﻮﻲ ﻈﴫا ܉ﻊﺪ ﻈﴫ وﺟﻴ ܉ﻊﺪ ﺟﻴﻢ‪ .‬ﻘﻜﺪ‬ ‫‪399‬‬ ‫وﻛﻇ ﻉﻦﻴﻳ اﻻﺟﻪﺎع واﻬﻙﺼﻢ اﻣﲋاع‪ّ ,‬‬ ‫ﺣﱴ ﺟﺎء ﰲ ﻴﺬا اﻣﺰﻩﺎن ﻩﻫ ﻻ ܮ ق‪ 398‬ه ]ﻳܼـﻨّﻇ[‬ ‫‪391‬‬ ‫‪392‬‬ ‫‪393‬‬ ‫‪394‬‬ ‫‪395‬‬ ‫‪396‬‬ ‫‪397‬‬ ‫‪398‬‬ ‫‪399‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻛﺮا‬ ‫ﻘﻲ د‪ :‬واܸﻵﺎ ﻲ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻊﺎﻬﻴﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣܼـﻴﻄﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺗܹﺮق‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻫ اﻻܮ ق ﻣﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪122‬‬ ‫ﲟﺎ‪ 400‬ﻣﻴܹܒ ه ﺣﻜﻴﻜﺔ ] ي ّ‬ ‫܉ﺄﱐ ﻬﻜﻢ ﻈﻫ ﻴﻢ اﻥﻜﺘﺎ ﻩﺎ ﱂ ﻲ ﰲ ﻞﺘﺒﻵﻨ[‪ .401‬وﻣﻮ ܚﺒܒ ﰷن‬ ‫ﺟﻵﺪﻲ ان ﻼﻜﻮن ﻩﺜﻢ ﻴﺬا ﻘﻴܯﴙ ﻉﲆ ﻩﻫ ﻮﻜﺮ ﻩﺜه ﻉﲆ ܉ﻊﺾ ﻴﻢ ﻈﴫﻲ ان ﻼﻜﻮن ﳑﻫ‬ ‫ﻮﻜﺮ ﻩﺠﻪﻊﺎ ﻉﻦﻴﻳ ﻩﻊﻦﻮﻩﺎ ﻩﻫ ادﻼﻫ اﻣﴬو ܉ﻊﺪ اﻣﺮ ّد ﻣﴫﱖ ﻞﺘﺎ ﷲ ﰲ ﻛﻮه ܓﻊﺎﱃ }ﻛﻢ‬ ‫ﻘﺄܓﻮا اﻣﺘﻮ ا { وܸـﻨّﺔ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ ܩﺪﯾܙ ”ܩ ّﺪܚﻮا ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ‬ ‫وﻻ ﺣﺮج‪ “.‬ﻘﻴﻜﻮن ﻴﺬا اﳌﻊﺎﻬﺪ ﻛﺎﺋ وﻻ ܓﺄܓﻮا اﻣﺘﻮ ا وﻻ ܓﺘﻦﻮﻴﺎ ان ﻠﻨﱲ ﰷ ܉ﲔ‪ ,‬ﻣ܃ ﯾﻈﻵﺮ‬ ‫ﻞﺬ܋ﲂ‪ .‬وﻻ ﲢ ّﺪܚﻮا ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ‪ ,‬وان ܩ ّﺪܚـﱲ ﻈﻨﻵﻨ ﰷن ﻉﻦﻴﲂ ﺣﺮج‪ .‬ﻘﻴﻜﻮن ﺣﻴﻨ܃ﺬ ﻩﺒ ّﺪﻻ‬ ‫ﳌﺎ ّ‬ ‫ﴍﻉﻳ ﷲ ﻉﲆ ﻣܹﺎن ܸﻮه ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ػﺎ ّد ‪ 402‬و ܸﻮه‪.‬‬ ‫وﻛﺎل ا܋ﻫ ﻴܼﺎم ﻈﻜ܈ اﻣﻨﻜﻢ ﻈﻫ ﻂﻮاﺋﻗ اﻥﻜﻙﺮ ﰲ اﻬﺬا ﯾﻵﻮد ܋ﺮܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ وﻩﻨﻵﻨ ﺟﻢ ّﺑﴩ ܋ﺮܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻛﺎل ܸﻦﻪﺔ ܋ﻫ ܸ ﻩﺔ ܋ﻫ وﻛܺ‬ ‫ﻘﻮﷲ ]‪ [ 44‬ﻩﺎ ﻴ܈ اﻟﻦﻴﻢ واﻣﻨﻵﺎ ّ‬ ‫ﺣﱴ ]܉ﻊܙ[‪ 403‬ﷲ ܸﻮه ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫وﻴﻮ يّ ܉ﲔ ﻅﻵﺮا ﻘﺂﻩﻨﺎ ܉ﻳ وﻞﻙﺮ ܉ﻳ‪ 404‬܉ﻎﻴﺎ وﺣܹﺪا‪ .‬وﻘﻴﻵﺎ ﻛﺼّ ﺔ ﺣّܹ ﺎن ﴈ ﷲ ﻈﻨﻳ‬ ‫ﰲ اذي ﻛﺎل ﻩﻫ اﻣﻴﻵﻮد ﻂﻦﻇ اﻟﻦﻴة ﳒﻨ ﲪﺪ‪ .‬وﰲ اﻣﺒﺨﺎ ي اﻣﻨﻜﻢ ﻈﻫ اﻣﻨﺎﻂﻮ وﻴﺮﻛﻢ ﰲ‬ ‫ﻅﻵﻮ اﻣﻨﺠﻨ ّ‬ ‫ادال ﻉﲆ اﻣﻨﱯ اﳌﺒﻊﻮث اﱃ ا ﻩّﻴﲔ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬وﻩﻫ ك ﻛﺼّ ﺔ ا܋ﻫ‬ ‫اﻣﻵﻴﺎن اﻣﱵ ﻬﻙﻇ ﷲ ܉ﻵﺎ اܸﺎ ﻩﻨﻵﻨ ܉ﻨﺎء ܸﻊﻴﺔ ﻘﺄܸﻦﻪﻮا ܉ﻊﺪ ﻩ ّﺪ ﻂﻮﯾة وﻍﲑ ك وﻴﻮ ﻞﺜﲑ‪.‬‬ ‫ﻩﻨﻳ ﻩﺮ ﻂﻦﺤﺔ ܋ﻫ ﻈﺒﻴﺪ ﷲ ܩﺪ اﻣﻊﴩ اﳌܼﻵﻮد ﻣﻵﻨ ا ﻨّﺔ ﴈ ﷲ ﻈﻨﻵﻨ‪.‬‬ ‫ﻛﺎل اܸﺎﻩﺔ ܋ﻫ ﻩﺮܻﺪ ﻩﻫ ܕﺮﲨﺘﻳ ﻩﻫ > ﺧﺒﺎ اﻣﺒﺪ ﯾﲔ< وﰷن اܸ ﻩﻳ‪ 405‬ﻘﻴﻪﺎ واﻲ ا܉ﻮ‬ ‫ﺟﻊﻙﺮ ان ﻂﻦﺤﺔ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﺣﴬ ܸﻮق ܉ــﴫى‪ 406‬ﻘﺎ ا اﻴ܈ ﰲ ﺻﻮﻩﻊﺘﻳ‬ ‫ﯾﻜﻮل ܸﻦﻮا ﻴﻢ ﻴﺬا اﳌﻮﰟ ﻘﻴﻵﻨ ܩﺪ ﻩﻫ ﻴﻢ ا ﺮم‪ .‬ﻛﺎل ﻂﻦﺤﺔ ﻛﻦܒ ﻬﻊﻨ ا ﻘﻜﺎل ﻴﻢ‬ ‫ﻅﻵﺮ ﲪﺪ ܉ﻊﺪ؟ ]ﻛﺎل[‪ 407‬ﻛﻦܒ وﻩﻫ ﲪﺪ؟ ﻛﺎل ا܋ﻫ ﻈﺒﺪ ﷲ ܋ﻫ ﻈﺒﺪ اﳌﻄﻦ܈ ﻴﺬا ܻﻵﺮﻲ‬ ‫اذي ﳜﺮج ﻘﻴﻳ وﻴﻮ ﺧﺮ ا ﻬﺒﻴﺎء وؼﺮﺟﻳ ﻩﻫ ا ﺮم وﻩﻵﺎﺟﺮﻲ اﱃ ﳔﻢ وﺣ ّﺮ وܸـﺒﺎ ‪ّ .‬ﻘﺎاك‬ ‫ان ﺗܹـﺒﻚ اﻣﻴﻳ‪ .‬ﻛﺎل ﻂﻦﺤﺔ ﻘﻮﻛﻇ ﰲ ﻛﻦﱯ ﻩﺎ ﻛﺎل‪ .‬ﻘܯﺮﺟܒ ﴎﯾﻊﺎ ّ‬ ‫ﺣﱴ ﻛﺪﻩܒ ﻩ ّﻜﺔ ﻘﻜﻦܒ ﻴﻢ‬ ‫ﰷن ِﻩﻫ ܩﺪث؟ ﻛﺎﻣﻮا ﻩﺤﻪﺪ ܋ﻫ ﻈﺒﺪ ﷲ ا ﻩﲔ‪ 408‬ܓﻨ ّﺒﺄ‪ 409‬وﻛﺪ ܓﺒﻊﻳ ا܋ﻫ اﰊ ﳂﺎﻘﺔ‪ .‬ﳀﺮﺟܒ‬ ‫ّ‬ ‫ﺣﱴ دܮﻦܒ ﻉﲆ اﰊ ܋ﻜﺮ ﴈ ﷲ ﻈﻨﻳ ﻘﻜﻦܒ ܓﺒﻊܒ ﻴﺬا اﻣﺮﺟﻢ ﻘﻜﺎل ﻬﻊﻨ‪ .‬ﻘﺎﻬﻄﻦﻚ اﻣﻴﻳ‬ ‫ﻘﺎܓﺒﻊﻳ ﻘﺎﻬﻳ ﯾﺪﻈﻮا اﱃ ا ّﻚ‪ .‬ﻘﺄܮﱪﻲ ﻂﻦﺤﺔ ﲟﺎ ﻛﺎل اﻣﺮاﻴ܈‪ .‬ﳀﺮج ا܉ﻮ ܋ﻜﺮ ܉ﻄﻦﺤﺔ ﻘﺪܮﻢ ܉ﻳ‬ ‫‪400‬‬ ‫‪401‬‬ ‫‪402‬‬ ‫‪403‬‬ ‫‪404‬‬ ‫‪405‬‬ ‫‪406‬‬ ‫‪407‬‬ ‫‪408‬‬ ‫‪409‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺎ‬ ‫اﻣﺰاد ﻩﻫ د‪ .‬واﻣﻊﺒﺎ ﻞﺘﺒܒ ﻘﻲ اﻣﻵﺎﻩܺ وﻻ ܓﻮﺟﺪ ﻉ ﻩﺔ واﺿﺤﺔ ܓﺪل اﻣﻜﺎ اﻼﻫ ﻩﻮﻛﻊﻵﺎ ﻘﻲ اﻣﻪﺘﻫ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﺤﺎدﻲ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻞﻙﺮا ܉ﻎﻴﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܸﺎﻩﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺼﺮي‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﻩﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻬﺒﻴّﺎ‬ ‫‪123‬‬ ‫‪arabic edition‬‬ ‫ﻉﲆ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ ,‬ﻘﺄܸﲅ ﻂﻦﺤﺔ وܮﱪ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪.‬‬ ‫ﻘﴪّ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ و وى ܻـﻴܯﻨﺎ ܩﺎﻘﻄ ﻈﴫﻲ ا܉ﻮ اﻣﻙﻀﻢ ܋ﻫ ﺮ ﻴﺬﻲ‬ ‫اﻣﻜﺼّ ﺔ ]‪45‬و[ ﰲ ܕﺮﲨﺔ ﻂﻦﺤﺔ ]ﻈﻫ ﻩﺤﻪﺪ ܋ﻫ ܸﻊﺪ ﻩﻫ ﻂﺮﯾﻚ ؼﺮﻩﺔ ܋ﻫ ܸﻦﻴﻪﺎن ﻈﻫ ا܋ﺮاﻴﲓ‬ ‫܋ﻫ ﻩﺤﻪﺪ ܋ﻫ ﻂﻦﺤﺔ ﻈﻫ ﻂﻦﺤﺔ[‪ 410‬ﻘﺬﻛﺮﻴﺎ‪.‬‬ ‫وﰲ اﻣܹﲑ واﻣﺘﻙܹﲑ ﻣﻜﻮه ܓﻊﺎﱃ }وﰷﻬﻮا ﻩﻫ ﻛﺒﻢ ﻳܹـﺘﻙﺘﺤﻮن ﻉﲆ اذﻼﻫ ﻞﻙﺮوا{ ان ا ﻬﺼﺎ‬ ‫ﴈ ﷲ ﻈﻨﻵﻨ ﻛﺎﻣﻮا ان ﳑﺎ ﻬﻙﻊﻨﺎ وﻴﺪاا ﻟ ܸ م ﳌﺎ ﻞـﻨّﺎ ﻧܹﻪﻇ ﻩﻫ ﺟﺎل ﯾﻵﻮد ﻩﻫ ﻩﺮ اﻣﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻬﺘﻵـﻰ‪ .‬وﻴﺬا اذي ﯾﺬﻛﺮ ﰲ اﻣﺘﻙܹﲑ ﻩﻫ ﻞﺘﺒﻵﻨ ﻼﺮى ܉ﻳ ﻩﺎ ي ﻩﻫ‬ ‫ك وﻣﻮ ܉ﻊﺪ ܩﲔ‪† .‬وﻞﻪﺎ اﻬﻳ ﻼﺮى ان ﯾﻵﺪي ﷲ ﲟﺜﻢ‪ 411‬ﻴﺬا ﻩﻫ ﻼﺮﯾﺪ ﻴﺪاﯾﺘﻳ ﻘﻜﺬك‬ ‫ﳜﴙ ان ّ‬ ‫ﯾﻀﻢ ﻩﻫ ﯾﻀﻄﺮ اﱃ ܮﻦﻄﺘﻵﻨ ܉ﻄﺮﯾﻚ ﻩﻫ اﻣﻄﺮق – ﴎ واﻣﻊﻴﺎ ا – او‬ ‫ﻍﲑﻲ†‪ 412‬ﻘﻴܼـ ّﺒﻵﻮا ﻉﻦﻴﻳ ܉ﺒﻊﺾ ﻞﺬواܓﻵﻨ‪ .‬ﻘﺎ ا ﰷن ّﻩﻄﻦﻊﺎ ﻉﲆ ﻩﻮ ﱒ ﱂ ﯾﺘﺄܜّﺮ ܉ﻎﺮو ﱒ وﱂ‬ ‫ﻼﺮج ﻉﻦﻴﻳ ܩﺎﻣﻵﻨ و ّ‬ ‫ﯾﺘﺒﲔ ܉ﻊﻦﻪﻳ ذك ﺿ ﻣﻵﻨ‪.‬‬ ‫وﻛﺎل ا܋ﻫ ﻴܼﺎم ﰲ >اﻣܹﲑ < ﰲ ܉ﻨﻴﺎن اﻥﻜﻊﺒﺔ ﻛﺎل ا܋ﻫ اﲮﺎق ّﺪܚﲏ ܉ﻊﺾ ﻩﻫ ﻼﺮوي‬ ‫ا ﺪﯾܙ ان ﺟ ﻩﻫ ﻛﺮﻳܺ ﳑﻫ ﰷن ﯾﻵﺪﻩﻵﺎ ي اﻥﻜﻊﺒﺔ ܩﲔ ادوا ܉ﻨﺎءﻴﺎ دܮﻢ ﻈﺘة ܉ﲔ‬ ‫ﺮﻼﻫ ﻩﻨﻵﺎ ﻣﻴﻜﻦﻇ ܉ﻵﺎ‪ 413‬اܩﺪﻴﻪﺎ ﻘﻦﻪﺎ ﲢ ّﺮك ا ﺠﺮ ܓﻨ ّﻙﻀܒ ّﻩﻜﺔ ܉ﺄﴎﻴﺎ‪ .‬ﻘﺎﻬﺘﻵﻮا ﻈﻫ ك‬ ‫ا ܸﺎ ‪ .‬ﻛﺎل وܩﺪܚܒ ان ﻛﺮﻳܼﺎ وﺟﺪوا ﰲ اﻣﺮﻛﻫ ﻞﺘﺎا اﻣﴪاﻬﻴﺔ ﻘﲅ ﯾﺪ وا ﻩﺎ ﻴﻮ ّ‬ ‫ﺣﱴ ﻛﺮﻲ‬ ‫ﻣﻵﻨ ﺟﻢ ﻩﻫ ﯾﻵﻮد‪ .‬ﻘﺎ ا ﻴﻮ ا ﷲ و ّ܋ﻜﺔ ܮﻦﻜﺘﻵﺎ ﯾﻮم ܮﻦﻜܒ اﻣܹﻪﻮا وا ض وﺻ ّﻮ‬ ‫اﻣܼﻪܷ واﻣﻜﻪﺮ وﺣﻙﻙﺘﻵﻪﺎ ﺑܹـﺒﻊﺔ ﻩ ك ﺣﻨﻙﺎ‪ .‬ﻻ ܕﺰول ﺣﱴ ﻼﺰول ﺧܼﺎ܉ﻵﺎ‪ .‬ﻩﺒﺎ ك ﻴﻦﻵﺎ ﰲ‬ ‫اﳌﺎء واﻟﻦﱭ‪ .‬ﻘﻵﺬا ﻈﻫ ܉ﻊﺾ ا ﺎﻴﻦﻴﺔ ﻈﻫ ﺟﻢ ﯾﻵﻮدي ﻈﻫ ّ‬ ‫ﺧﻂ ﴎاﱐ ﰲ وﺻﻗ ܉د ﷲ‬ ‫ا ﺮام ܉ﺒﻊﺾ ﻩﺎ ﻻ ﯾﺘﺤ ّﻜﻚ ّ‬ ‫ﲱﺘﻳ وﻻ ﻘܹﺎدﻲ ﻴﻢ اﻻܸ م وﱂ ﯾﻨﻜﺮﻲ ܩﺪ ﻩﻫ ا ﻉ م‪.‬‬ ‫‪410‬‬ ‫‪411‬‬ ‫‪412‬‬ ‫‪413‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ ث‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻪﻴﻢ‬ ‫ﻩﺎ ܉ﻴﻫ اﻣﺼﻦﻴﺒﻴﻫ )†( ܸﺎﻛﻂ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻨﻵﺎ‬ ‫اﻣﻙﺼﻢ اﻣܹﺎ܉ﻇ ]ﰲ ان اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ[‪ 414‬ﻴﻢ ﱔ ﻩﺒﺪة؟‬ ‫وﻩﺎ اﳌﺒﺪل ﻩﻨﻵﺎ؟‬ ‫ﻛﺎل ܻـﻴܯﻨﺎ ܩﺎﻘﻄ ﻈﴫﻲ ا܋ﻫ ﺮ ﰲ >ﴍح اﻣﺒﺨﺎ ي< ﰲ ا ﻛﻮل ﷲ ]‪ [ 45‬ﻈ ّﺰ ّ‬ ‫وﺟﻢ‬ ‫}܉ﻢ ﻴﻮ ﻛﺮ ن غﻴﺪ{ ﳛ ّﺮﻘﻮن ﻼﺰﯾﻦﻮن وﻣﻴܷ ܩﺪ ﻼﺰﯾﻢ ﻣﻙﻄ ﻞﺘﺎ ﻩﻫ ﻞﺘ܈ ﷲ ﻈ ّﺰ ّ‬ ‫وﺟﻢ وﻥﻜ ّﻨﻵﻨ‬ ‫ﳛ ّﺮﻘﻮﻬﻳ ﯾﺘﺄ ّوﻣﻮﻬﻳ ﻉﲆ ﻍﲑ ܓﺄوﯾه‪ .‬ﻛﺎل ܻـﻴܯﻨﺎ ا܋ﻫ اﳌﻦ ّﻜﻫ ﰲ ﴍܩﻳ ﻴﺬا اذي ﻛﺎه ܩﺪ اﻣﻜﻮﻣﲔ ﰲ‬ ‫ܓﻙܹﲑ ﻴﺬﻲ اﻵﯾﺔ وﻴﻮ ؼﺘﺎ ﻲ ي اﻣﺒﺨﺎ ي‪ .‬وﻛﺪ ﴏّح ﻞﺜﲑ ﻩﻫ ﲱﺎ܉ﻨﺎ ان اﻣﻴﻵﻮد واﻣﻨﺼﺎ ى ܉ ّﺪﻣﻮا‬ ‫اﻣﺘﻮ ا واﻻﳒﻴﻢ وﻘ ّﺮﻈﻮا ﻉﲆ ك ﺟﻮا ﻩﺘﻵﺎن و اﻛﻵﻪﺎ‪ .415‬وﻴﻮ‪ 416‬ﳜﺎﻣﻗ ﻩﺎ ﻛﺎه اﻣﺒﺨﺎ ي ﻴﻨﺎ‬ ‫اﻬﺘﻵـﻰ‪ .‬وﻴﻮ ﻞﺎﻣﴫﯾܧ ﰲ ان ﻛﻮه وﻣﻴܷ ܩﺪ اﱃ ﺧﺮﻲ ﻩﻫ ام اﻣﺒﺨﺎ ي ﯾّﻢ ܉ﻳ ܓﻙܹﲑ ا܋ﻫ‬ ‫ﻈﺒﺎ ‪ .‬وﻴﻮ ﳛﺘﻪﻢ ان ﻼﻜﻮن ܉ﻜ ّﻴﺔ ام ا܋ﻫ ﻈﺒﺎ ﰲ ܓﻙܹﲑ اﻵﯾﺔ اﻬﺘﻵـﻰ ام ܻـﻴܯﻨﺎ‪ .‬وام‬ ‫ﳜܽ اﳌﺒﺪل ﻘﻴﻜﻮن اﻻܩﱰام ﻣﻎﲑﻲ‪ .‬وﻞﺬا ّ‬ ‫ﰻ ﻩﺎ‬ ‫ܻـﻴﺨﻳ ا܋ﻫ اﳌﻦ ّﻜﻫ ﴏﯾܧ ﯾﻀﺎ ﰲ ان اﻻﻩﺘﻵﺎن ّ‬ ‫ﯾﺄﰐ ﰲ اﻥام ﻉﲆ ك ﻈﻨﺪ ﻩﻫ ܓﺪ܋ّﺮﻲ‪.‬‬ ‫ﻛﺎل ܻـﻴܯﻨﺎ وﻛﺎل ܉ﻊﺾ ّ‬ ‫اﻣﴩاح اﳌﺘﺄﺧﺮﻼﻫ ﺧﺘﻦﻗ ﰲ ﻴﺬﻲ اﳌܹﺎة ﻉﲆ ﻛﻮال ܩﺪﻴﺎ اﻬﻵﺎ‬ ‫‪417‬‬ ‫܉ ّﺪﻣܒ ّﳇﻵﺎ وﻴﻮ ﻩﻜﺘﴣ اﻣﻜﻮل اﶈ ّ‬ ‫ﲄ ﲜﻮا اﻻﻩﺘﻵﺎن ‪ .‬وﻴﻮ ﻘﺮا وﯾﻨﺒﻎﻲ ﲪﻢ ﻂ ق ﻩﻫ‬ ‫ﻂﻦﻜﻳ ﻉﲆ اﻻﻞـﱶ‪ ,‬و ﻣ ّـﺎ ﻘﻵـﻲ ﻩﻜﺎ܋ﺮ ‪ .‬واﻵا وا ﺧﺒﺎ ﻞﺜﲑ ﰲ ﻬﻳ ܉ﻜﻲ ﻩﻨﻵﺎ ܻـﻴﺎء ﻞﺜﲑ ﱂ‬ ‫ܓﺒ ّﺪل‪ .‬ﻩﻫ ك ﻛﻮه ܓﻊﺎﱃ }اذﻼﻫ ﯾ ّﺘﺒﻊﻮن اﻣﺮܸﻮل اﻣﻨﱯ ا ﻩّﻲ اذي ﳚﺪوﻬﻳ ﻩﻜﺘﻮا ﻈﻨﺪﻴﻨ ﰲ‬ ‫اﻣﺘﻮ ا واﻻﳒﻴﻢ{ اﻵﯾﺔ‪ .‬وﻩﻫ ك ﻛﺼّ ﺔ ﰖ اﻣﻴﻵﻮدﯾّﲔ وﻘﻴﻳ وﺟﻮد ﯾﺔ اﻣﺮﰖ‪ .‬وﯾﺆﯾّﺪﻲ ﻛﻮه ܓﻊﺎﱃ‬ ‫}ﻛﻢ ﻘﺄܓﻮا اﻣﺘﻮ ا ﻘﺎܓﻦﻮﻴﺎ ان ﻠﻨﱲ ﺻﺎدﻛﲔ{‪.‬‬ ‫ّ‬ ‫اﻬﻴﻵﺎ ان اﻣﺘﺒﺪﯾﻢ وﻛﻇ وﻥﻜﻫ ﰲ ﻩﻊﻈﻪﻵﺎ‪ .‬ودﻣﺘﻳ ﻞﺜﲑ وﯾﻨﺒﻎﻲ ﲪﻢ ا ّول ﻉﻦﻴﻳ‪ .‬اﻣﺜﻵﺎ وﻛﻇ ﰲ‬ ‫اﻣﻴܹﲑ ﻩﻨﻵﺎ وﻩﻊﻈﻪﻵﺎ اق ﻉﲆ ܩﺎه‪ ,‬وﻬﴫﻲ اﻣܼـﻴܬ ܓﻜﻲ ادﻼﻫ ܋ﻫ ܓﻴﻪ ّﻴﺔ ﰲ ﻞﺘﺎ >اﻣﺮ ّد اﻣﺼﺤﻴܧ‬ ‫ﻉﲆ ﻩﻫ ܉ ّﺪل دﻼﻫ اﳌܹـﻴܧ<‪ .‬ﻛﻦܒ وﯾﺆﯾﺪﻲ ﻛﻮل ]‪46‬و[ ﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ ﰲ ﺧﻄﺒﺔ ﻞﺘﺎ‬ ‫>اﻣﺮܸﺎة< وܻﻵﺪ ان ﻻ اه اﻻ ﷲ وܩﺪﻲ ﻻ ﴍﯾﻝ ه وان ﶊﺪا ﻈﺒﺪﻲ و ܸﻮه ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ‪ .‬܉ﻊﺜﻳ واﻣﻨﺎ ﺻﻨﻙﺎن‪ :‬ܩﺪﻴﻪﺎ ﻴﻢ ﻞﺘﺎ ܉ ّﺪﻣﻮا ﻩﻫ ﺣﻜﺎﻩﻳ وﻞﻙﺮوا ا ‪ ,‬ﻘﺎﻘﺘﻊﻦﻮا ﻞﺬا‬ ‫ﺻﺎﻏﻮﻲ ܉ﺄﻣܹﻨﺘﻵﻨ ﳀﻦﻄﻮﻲ ّ‬ ‫ﲝﻚ ﷲ اذي ﻮﺰل اﻣﻴﻵﻨ ‪ .‬ﻘﺬﻛﺮ ܓﺒﺎ ك وܓﻊﺎﱃ ﻣﻨﺒ ّﻴﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ّ‬ ‫ﻩﻫ ﻞﻙﺮﻴﻨ اﱃ ﺧﺮ اﻩﻳ‪ .‬وﻛﺎل ﰲ ا ܕﺮﲨﺘﻳ ا ﻜﻨ ܉ﲔ ﻴﻢ اذﻩﺔ و ﻛﺮﻲ ﻟﻦﻪܹﲅ ان ﯾﻊﻪﻢ‬ ‫܉ﻨﺎء او ﲡﺎ او ﻍﲑﻲ ﰲ ﻠﻨﺎﺋܹﻵﻨ اﻣﱵ ﻣﺼ ܓﻵﻨ‪ .‬وﻣﻮ وﴅ ان ﻼﻜﺘ܈ ܉ﺜﻦﺜﻳ اﻻﳒﻴﻢ واﻣﺘﻮ ا‬ ‫‪ 414‬اﻣﺰاد ﻩﻫ د‬ ‫‪ 415‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اد ﻠﻵﻪﺎ‬ ‫‪ 416‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻛﺪ‬ ‫‪ 417‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻩﺘﻵﺎن‬ ‫‪125‬‬ ‫‪arabic edition‬‬ ‫ﯾﺪ ﱂ ﲡﺰ اﻣﻮﺻﻴﺔ ﻻن ﷲ ﻈ ّﺰ ّ‬ ‫وﺟﻢ ﻛﺪ ﻛﺮ ܓﺒﺪﯾﻦﻵﻨ ﻩﻨﻵﺎ‪ .‬ﻘﻜﺎل }اذﻼﻫ ﻼﻜﺘﺒﻮن اﻥﻜﺘﺎ‬ ‫܉ﺄﯾﺪﯾﻵﻨ ّﰒ ﯾﻜﻮﻣﻮن ﻴﺬا ﻩﻫ ﻈﻨﺪ ﷲ{ وﻛﺎل }ان ﻩﻨﻵﻨ ﻣﻙﺮﯾﻜﺎ ﯾﻦﻮون ﻣܹﻨﺘﻵﻨ اﻥﻜﺘﺎ { ﻛﺮ اﻣﺮ܉ﻴﻇ‬ ‫اﻵﯾﺔ اﻬﺘﻵـﻰ‪ .‬ﻘﺎﻬﻈﺮ اﱃ ܓﻊﺒﲑﻲ ﲟﻫ اﻣﺘﺒﻊﻴﻀ ّﻴﺔ ﰲ اﳌﻮﺿﻊﲔ وﻻ ܓﻨܷ ܓﻜﻴﻴﺪﻲ ܉ﻴﺪ ‪ .‬وﻳܹـﺘﺄﻧܷ ه‬ ‫܉ﻜﻮل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ ” :‬ﻩﻨܒ ܉ﻝ وﲟﻫ ﻮﺰك“ ﻞﻪﺎ ﻩﴣ ﰲ اﻣﻙﺼﻢ اﻣﺜﺎﻣܙ‪ .‬وﻛﺎل‬ ‫اﻻﺻﺒﻵﺎﱐ ﰲ ܸﺒ܈ ﻮﺰول }ﻛﻢ ا ﻴﻢ اﻥﻜﺘﺎ ﻣܹـﱲ ﻉﲆ ﳾء ّ‬ ‫ﺣﱴ ܓﻜﻴﻪﻮا اﻣﺘﻮ ا واﻻﳒﻴﻢ{‬ ‫ان اﻣﻴﻵﻮد ﻛﺎﻣﻮا ﻟﻦﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻣܹܒ ܓﺆﻩﻫ ﲟﺎ‪ 418‬ﻈﻨﺪا ﻩﻫ اﻣﺘﻮ ا وﺗܼﻵﺪ اﻬﻵﺎ ا ّﻚ‬ ‫ﻛﺎل ܉ﲆ وﻥﻜ ّﻨﻜﻨ ܩﺪܚـﱲ وﲧﺪﰎ ﻩﺎ ﻘﻴﻵﺎ ﻘﺄا ܋ﺮيء ﻩﻫ ܩﺪاܜﻜﻨ‪.‬‬ ‫ﻛﺎل ܻـﻴܯﻨﺎ ا܉ﻊﻵﺎ اﳕﺎ وﻛﻇ اﻣﺘﺒﺪﯾﻢ واﻣﺘﻎﻴﲑ ﰲ اﳌﻊﺎﱐ ﻻ ﰲ ا ﻣﻙﺎ وﻴﻮ اﳌﺬﻛﻮ ﻴﻨﺎ‪ .‬وﻛﺪ‬ ‫ܸـ܃ﻢ ا܋ﻫ ܓﻴﻪﻴﺔ ﻈﻫ ﻴﺬﻲ اﳌܹﺄة غﺮدا ﻘﺄﺟﺎ ﰲ ﻘﺘﺎوﯾﻳ ان ﻟﻦﻊﻦﻪﺎء ﰲ ك ﻛﻮﻣﲔ‪ .‬واﺣﺘܠّ ﻟﻦﺜﺎﱐ‬ ‫ﻩﻫ وﺟﻳ ﻞﺜﲑ ﻩﻨﻵﺎ ﻛﻮه ܓﻊﺎﱃ }ﻻ ﻩﺒ ّﺪل ﻥﳫﻪﺎܓﻳ{ وﻴﻮ ﻩﻊﺎ ض ܉ﻜﻮه ܓﻊﺎﱃ }ﳁﻫ ܉ ّﺪه ܉ﻊﺪ ﻩﺎ ﲰﻊﻳ‬ ‫ﻘﺈﻬّﻪﺎ ﲦﻳ ﻉﲆ اذﻼﻫ ﯾﺒ ّﺪﻣﻮﻬﻳ{ ﻞﺬا ﻛﺎل‪ .‬واﻣﺘﺒﺪﯾﻢ ﻴﻨﺎ اﳕﺎ ﻴﻮ ﻟ ﯾـﺼﺎء‪ . 419‬ﻛﺎل وﻻ ّ‬ ‫ﯾﺘﻊﲔ اﶺﻇ ﲟﺎ‬ ‫ﻛﺮ ﻩﻫ اﶵﻢ ﻉﲆ اﻟﻦﻙﻄ ﰲ اﻣﻨﻙﻲ ]‪ [ 46‬وﻉﲆ اﳌﻊﲎ ﰲ اﻻܚﺒﺎ ﻮا اﶵﻢ ﰲ اﻣﻨﻙﻲ ﻉﲆ‬ ‫ا ﻜﻨ وﰲ اﻻܚﺒﺎ ﻉﲆ ﻩﺎ ﻴﻮ ّﰪ ﻩﻫ اﻟﻦﻙﻄ واﳌﻊﲎ‪ .‬وﻩﻨﻵﺎ ان ﻧܹܬ اﻣﺘﻮ ا ﰲ اﻣﴩق واﻣﻎﺮ‬ ‫وا ﻨﻮ واﻣܼﻪﺎل ﻻ ﲣﺘﻦﻗ وﻩﻫ اﶈﺎل ان ﯾﻜﻇ اﻣﺘﺒﺪﯾﻢ ﻘﺘﺘﻮا د اﻣﻨܹܬ ܉ﺬك ﻉﲆ ﻩﻨﻵﺎج واܩﺪ‪.‬‬ ‫وﻴﺬا اܸـﺘﺪﻻل ﲺﻴ܈ ﻻﻬﻳ ا ا ﺟﺎ وﻛﻮع اﻣﺘﺒﺪﯾﻢ ﺟﺎ ﻉﺪام اﳌﺒﺪل‪ .‬واﻣﻨܹܬ اﳌﻮﺟﻮد اﻵن ﱔ‬ ‫اﻣﱵ اܸـﺘﻜ ّﺮ ﻉﻦﻴﻵﺎ ا ﻩﺮ ﻈﻨﺪﻴﻨ ﻈﻨﺪ اﻣﺘﺒﺪﯾﻢ وا ﺧﺒﺎ ܉ﺬك ﻂﺎﻘﺤﺔ‪ .‬ﻩّﺎ ﻘﻴﻪﺎ‪ّ 420‬‬ ‫ﯾﺘﻊﻦﻚ اﻣﺘﻮ ا‬ ‫ﻘ نّ ﲞܒ ّﻬﴫ ﻣـ ّﻪﺎ ﻏﺰا ܉ﻴܒ اﳌﻜﺪ وﻴك ܉ﲏ اﴎﺋﻴﻢ وﻩﺰّﻛﻵﻨ ܉ﲔ ﻛﺘﻴﻢ وܸﲑ ّ‬ ‫ﺣﱴ ﺟﺎء‬ ‫ﻈﺰْ َى‪ 421‬ﻘﺄﻩ ﻴﺎ ﻉﻦﻴﻵﻨ‪ .‬و ﻩّﺎ ﻘﻴﻪﺎ ﯾﺘﻊ ّﻦﻚ اﻻﳒﻴﻢ ﻘﺎن اﻣﺮوم ﳌﺎ دܮﻦﻮا ﰲ اﻣﻨﴫاﻬﻴﺔ ﲨﻇ ﻩﻦﻜﻵﻨ‬ ‫ﰷ܋ﺮﻴﻨ ﻉﲆ ﻩﺎ ﺟﺎء ﰲ اﻻﳒﻴﻢ اذي ܉ﺄﯾﺪﯾﻵﻨ‪ .‬وﲢﺮﯾﻙﻵﻨ اﳌﻊﺎﱐ ﻻ ﯾﻨﻜﺮ ܉ﻢ ﻴﻮ ﻩﻮﺟﻮد ﻈﻨﺪﻴﻨ‬ ‫܋ﻜـﱶ ‪ .‬واﳕﺎ اﻣﲋاع ﻴﻢ ﺣ ّﺮﻘܒ ا ﻣﻙﺎ و ﻻ‪ .‬وﻛﺪ وﺟﺪ ﰲ اﻥﻜﺘﺎ܉ﲔ ﻩﺎ ﻻ ﳚﻮ ان ﻼﻜﻮن ܉ﻵﺬﻲ‬ ‫ا ﻣﻙﺎ ﻩﻫ ﻈﻨﺪ ﷲ ﻈ ّﺰ ّ‬ ‫وﺟﻢ ﺻ ‪.‬‬ ‫وﻛﺪ ﴎد ا܉ﻮ ﶊﺪ ܋ﻫ ﺣﺰم ﰲ ﻞﺘﺎ܉ﻳ >اﻣﻙﺼﻢ ﰲ اﳌﻦﻢ واﻣﻨﺤﻢ< ܻـﻴﺎء ﻞﺜﲑ ﻩﻫ ﻴﺬا ا ﻨܷ‪.‬‬ ‫‪422‬‬ ‫ﻩﻫ ك اﻬﻳ ﻛﺮ ان ﰲ ّول ﻘﺼﻢ ﰲ ّول و ﻛﺔ ﻩﻫ ܓﻮ ا اﻣﻴﻵﻮد اﻣﱵ ﻈﻨﺪ اﻬﻴﻵﻨ ]وﻛ ّﺮاﺋﻴﻵﻨ[‬ ‫وﻉﺎاﻴﻨ وﻉﻴܹﻮﯾﻵﻨ ﺣﻴܙ ﻞﺎﻬﻮا ﰲ اﳌܼﺎ ق واﳌﻎﺎ ﻻ ﳜﺘﻦﻙﻮن‪ 423‬ﻘﻴﻵﺎ ﻉﲆ ﺻﻙﺔ واܩﺪ ‪ .‬ﻣﻮ ام‬ ‫ܩﺪ ان ﻼﺰﯾﺪ ﻘﻴﻵﺎ ﻣﻙﻈﺔ او ﯾﻨﻜܽ ﻩﻨﻵﺎ ﻣﻙﻈﺔ ﻻﻘﺘﻀܧ ﻈﻨﺪﻴﻨ‪ ,‬ﻩ ّﺘﻙﻜﺎ ﻉﻦﻴﻵﺎ ]ﻈﻨﺪﻴﻨ[‪ 424‬اﱃ ا ﺣﺒﺎ‬ ‫اﻣﻵﺎ وﻬﻴﺔ اذﻼﻫ ﻞﺎﻬﻮا ﻛﺒﻢ ا ﺮا اﻣﺜﺎﱐ‪ .‬ﯾﺬﻛﺮون اﻬﻵﺎ ّ‬ ‫ﻩﺒﻦﻎﺔ ﻩﻫ وﻣ܃ﻝ اﱃ ﻈﺰ ى اﻣﻵﺎ وﱐ‪ .‬و ﻛﺮ‬ ‫‪418‬‬ ‫‪419‬‬ ‫‪420‬‬ ‫‪421‬‬ ‫‪422‬‬ ‫‪423‬‬ ‫‪424‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻵﺎ‬ ‫اﻻﻈﺠﺎم ﻩﻫ اﶈﻜﻚ‪ .‬ﻍﲑ ﻩﻊﺠﻪﺔ ﰲ اﻣﻨܹܬ اﻣﺜ ث‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻴﻵﺎ‬ ‫ا ﺮﻞﺎ ﻩﺎﺧﻮ ﻲ ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﳛﻦﻙﻮن‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪126‬‬ ‫ﰲ ﻩﻮاﺿﻇ ﺧﺮى ان اﻣﺘﺒﺪﯾﻢ وﻛﻇ ﻘﻴﻵﺎ اﱃ ان ﻉﺪﻩܒ ﻘﺄﻩ ﻴﺎ ]‪47‬و[ ﻈﺰ ى اﳌﺬﻛﻮ ﻉﲆ ﻩﺎ ﱔ‬ ‫ﻬܽ اﻣﺘﻮ ا اﻣﱵ ܉ﺄﯾﺪﯾﻵﻨ اﻻن اﻥﻜﺬ ﻘﻴﻵﺎ ﻅﺎﻴﺮ‪ 425‬ﺟ ّﺪا‪.‬‬ ‫ﻉﻦﻴﻳ اﻻن‪ّ .‬ﰒ ܸﺎق ܻـﻴﺎء ﻩﻫ ّ‬ ‫ﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ ﻴﺬا ﻛﺪ ﻬﻜﻢ ܻـﻴﺎء ﻩﻫ اﻣﺘﻮ ا ﻣﻴܷ اﻻ ﻣﺼﺤّ ﺔ ﻩ ّﺪﻉﺎﻲ ﻘﺎﻬﺘﺒﻳ ه ﻩﻇ‬ ‫اﻬﻳ ﻩﺒﺪل ﻘﻪﻫ ﻼﻫ ه اﻣﺘﺒﺪﯾﻢ ﻻ ﯾﺘﻮ ّﻛﻗ ܩﺪ ﰲ اﻬﻳ ﻩﻫ ﻞﺘﺎ܉ﻨﺎ ﻻﻬﻳ ﻩﻵﻴﻪﻫ ﺣﻜﻨ ܻﺎﻴﺪ ﻘﻪﺎ ّدﻲ‬ ‫ﻘﻵﻮ ﻩﺮدود اﻬﺘﻵـﻰ‪ .‬ﰒ ﻛﺎل ا܋ﻫ ﺣﺰم و܉ﻦﻎﻨﺎ ﻈﻫ ﻛﻮم ﻩﻫ اﳌܹﻦﻪﲔ ﯾﻨﻜﺮون ان اﻣﺘﻮ ا واﻻﳒﻴﻢ‬ ‫اﻟﻦﺘﲔ ܉ﺄﯾﺪي اﻣﻴﻵﻮد واﻣﻨﺼﺎ ى ػ ّﺮﻘﺎن‪ .426‬وا ﺎﻩﻢ ﻣﻵﻨ ﻉﲆ ك ّﻛة اﻴﺘﺒﺎﻣﻵﻨ ܉ﻨﺼﻮ ‪ 427‬اﻣﻜﺮ ن‬ ‫واﻣܹـﻨّﺔ‪ .‬وﻛﺪ اܻـﺘﻪ ﻉﲆ اﻬﻵﻨ }ﳛ ّﺮﻘﻮن اﻥﳫﻨ ﻈﻫ ﻩﻮاﺿﻊﻳ{‪} ,‬وﯾﻜﻮﻣﻮن ﻉﲆ ﷲ اﻥﻜﺬ وﻴﻨ‬ ‫ﯾﻊﻦﻪﻮن{‪} ,‬وﯾﻜﻮﻣﻮن ﻴﻮ ﻩﻫ ﻈﻨﺪ ﷲ وﻩﺎ ﻴﻮ ﻩﻫ ﻈﻨﺪ ﷲ{‪ ,‬وﯾﻦﺒܹﻮن ا ّﻚ اﻣﺒﺎﻂﻢ‪ ,‬وﻼﻜﺘﻪﻮن‬ ‫ا ّﻚ وﻴﻨ ﯾﻊﻦﻪﻮن‪ .‬وﯾﻜﺎل‪ 428‬ﻣﻵﺆﻻء اﳌﻨﻜﺮﻼﻫ ﻛﺪ ﻛﺎل ﷲ ܓﻊﺎﱃ ﰲ ﺻﻙﺔ اﻣﺼﺤﺎ܉ﺔ } ك ﻩﺜﻦﻵﻨ ﰲ‬ ‫اﻣﺘﻮ ا وﻩﺜﻦﻵﻨ ﰲ اﻻﳒﻴﻢ ﻞﺰ ع ﺧﺮج ܻﻄﺄﻲ{ اﱃ ﺧﺮ اﻣܹﻮ ‪ .‬وﻣﻴܷ ܉ﺄﯾﺪي اﻣﻴﻵﻮد واﻣﻨﺼﺎ ى‬ ‫ﻩﻫ ﻴﺬا ﳾء‪ .‬وﯾﻜﺎل ﳌﻫ ادﻈﻰ ان ﻬﻜﻦﻵﻨ ﻬﻜﻢ ﻩﺘﻮاܕﺮ ﻛﺪ اܓﻙﻜﻮا ﻉﲆ ان ﻻ ﻛﺮ ﶈﻪﺪ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ ﰲ اﻥﻜﺘﺎ܉ﲔ ﻘﺎن ﺻ ّﺪﻛﺘﻪﻮﻴﻨ ﻘﻴﻪﺎ ܉ﺄﯾﺪﯾﻵﻨ ﻥﻜﻮﻬﻳ‪ 429‬ﻬﻜﻢ ﻬﻜﻢ اﻣﺘﻮاܕﺮ ﻘﺼ ّﺪﻛﻮﻴﻨ ﻘﻴﻪﺎ‬ ‫ﲻﻮﻲ ﻉﲆ‪ 430‬ان ﻻ ﻛﺮ ﶈﻪﺪ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻻ ﺻﺤﺎ܉ﻳ واﻻ ﻘ ﳚﻮ ܓﺼﺪﯾﻚ ܉ﻊﺾ‬ ‫وܕﻜﺬﯾ܈ ܉ﻊﺾ ﻩﻇ غﻴ܃ﻵﻪﺎ غﻴ܃ﺎ واܩﺪا اﻬﺘﻵـﻰ اﻩﻳ وﻘﻴﻳ ﻘﻮاﺋﺪ‪.‬‬ ‫وﻛﺎل اﻣܼـﻴܬ ܉ﺪ ادﻼﻫ اﻣﺰ ﻠﴚ اﻍ ّﱰ ܉ﻊﺾ اﳌﺘﺄﺧﺮﻼﻫ ܉ﻵﺬا ﯾﻊﲏ ﲟﺎ ﻛﺎل اﻣﺒﺨﺎ ي ﻘﻜﺎل ان‬ ‫ﰲ ﲢﺮﯾﻗ اﻣﺘﻮ ا ܮ ﻘﺎ ﻴﻢ ﻴﻮ ﰲ اﻟﻦﻙﻄ واﳌﻊﲎ او ﰲ اﳌﻊﲎ ﻘﻜﻂ؟ وﻩﺎل اﱃ اﻣﺜﺎﱐ‪ .‬و ى‬ ‫ﺟﻮا ﻩﻄﺎﻣﻊﺘﻵﺎ وﻴﻮ ﻛﻮل اﻂﻢ‪ .‬ﻻ ܮ ف اﻬﻵﻨ ّﻍﲑوا و ّ܉ﺪﻣﻮا واﻻܻـﺘﻎﺎل ܉ﻨﻈﺮﻴﺎ وﻞﺘﺎ܉ﺘﻵﺎ ﻻ ﳚﻮ‬ ‫اﻻﺟﻪﺎع‪ .‬وﻛﺪ ﻏﻀ܈ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ ]‪ [ 47‬وܸﲅ ܩﲔ ى ﻩﻇ ﻈﻪﺮ ﴈ ﷲ‬ ‫ﻈﻨﻳ ﺻﺤﻴﻙﺔ ﻘﻴﻵﺎ ﳾء ﻩﻫ اﻣﺘﻮ ا ‪ ,‬وﻛﺎل ﻣﻮ ﻞﺎن ﻩﻮﳻ ﺣ ّﻴﺎ ﻩﺎ وܸﻊﻳ اﻻ اܓﺒﺎﻈﻲ‪ .‬وﻣﻮﻻ اﻬﻳ ﻩﻊﺼﻴﺔ‬ ‫ﻩﺎ ﻏﻀ܈ ﻘﻴﻳ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻣﻜﺪ اﻍ ّﱰ ܉ﺪﻈﻮى ﻴﺬا اﻻﺟﻪﺎع ﻩﻫ ﻛﴫ اﻉﻳ ﰲ اﻣﺮواﯾﺔ‪ ,‬وﻈﻪﻲ ﻬﻈﺮﻲ واܸـﺘﻀ ﻉﻳ ﰲ ܓﺒﺔ‬ ‫ﲢﲑﻲ واﻬﻜﻄﺎﻉﻳ ܉ﻈﻦﻪﺎ اﻣﻀ ة واﻣﻎﻮاﯾﺔ‪.‬‬ ‫اد اﯾﺔ‪ ,‬وﺿﻊﻗ اﻂ ﻉﻳ ﻉﲆ ܸـﺒﺎ اﻣﻵﺪاﯾﺔ‪ ,‬وﺻ ّﺪﻲ ّ‬ ‫ّ‬ ‫ﻘﺈﻬّﻳ ﻩﻜﺎ܋ﺮ ﰲ اﶈܹﻮ وﻛﻦ܈ ﻟﻦﺤﻜﺎﺋﻚ‪ ,‬نّ دﻈﻮى اﻻﺟﻪﺎع ﰲ ﺿ ّﺪﻲ وﱃ‪ ,‬وﻛﺎﻩﺔ ا دة ﻉﲆ‬ ‫ﻩﻜﺎ܉ه ﻅﻵﺮ وﻉﲆ‪ .‬وذك ﻛﺎل ܻـﻴܯﻨﺎ ﻈﻜ܈ ﻬﻜه ﻈﻨﻳ ﻛﻦܒ ان ܚﺒܒ اﻻﺟﻪﺎع ﻘ ام‪.‬‬ ‫‪ 425‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻅﺎﻴﺮا‬ ‫‪ 426‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ػﺮ ًﻘﺎ‬ ‫‪ 427‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻨﺼﻮ ﻈﻫ‬ ‫‪ 428‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﯾﻜﻮل‬ ‫‪ 429‬ﻴﻨﺎك ܩﺎܻـﻴﺔ ﻘﻲ د‪ :‬ﻻ ﻩ ﻩﺔ ܉ﲔ اﻻﻩﺮﻼﻫ‪ .‬وﱔ ܩﺎܻـﻴﺔ ﻍﲑ واﺿﺤﺔ اﳌﻜﺎن ﻘﻲ اﻣﻨܽ‪ .‬ﻘﻲ ح اﺿﺎﻘﻵﺎ اﻣﻨﺎﰞ ܉ﻊﺪ‬ ‫ﻥﻜﻮﻬﻳ‬ ‫‪ܸ 430‬ﺎﻛﻄﺔ ﻩﻫ د‬ ‫‪127‬‬ ‫‪arabic edition‬‬ ‫وﻛﺎل اﻣܼـﻴܬ ﻬﻮ ادﻼﻫ وﻛﻴﻗ ﯾﺜﺒܒ ﻩﻇ ﻛﻮل اﻻﻩﺎم ﻈﻴﺎض اﳌﺘﻜ ّﺪم وﻩﺎ ﻣﻙﻲ‪ 431‬ﻩﻫ ك ﰲ‬ ‫اﻣﺘﻮ ا واﻻﳒﻴﻢ ﳑﺎ ﻛﺪ ﲨﻊﻳ اﻣﻊﻦﻪﺎء و܉ﻴّﻨﻮﻲ اﻬﺘﻵـﻰ‪ .‬ﻉﲆ ان ﻩﻫ ﺣﻙﻄ ﻞﺘﺎ ﷲ ܓﻊﺎﱃ ﻻ ﳛﺘﺎج‬ ‫ﰲ‪ّ 432‬د ﻬﻜﻢ ك اﱃ ﳾء‪ .‬ﯾﻊﲏ ﻻن ﷲ ܓﻊﺎﱃ ﻛﺪ ﻩﺮ اﺣﻀﺎ ﻴﺎ وܓ وܓﻵﺎ وﻻ ﯾﻈﻫّ ا ﻩّﺔ‬ ‫ان ﲡﻪﻇ ﻉﲆ ؼﺎﻣﻙﺔ ام ﷲ ܓﻊﺎﱃ‪ .‬ﻛﺎل ܻـﻴܯﻨﺎ وﻛﺪ ﻛ ّﻴﺪﻲ ﯾﻊﲏ اﻣﺰ ﻠﴚ اﻻܻـﺘﻎﺎل ܋ﻜﺘﺎ܉ﺘﻵﺎ‬ ‫وﻬﻈﺮﻴﺎ‪ .‬ﻘﺎن اد ﻩﻫ ﯾﺘܼﺎﻍﻢ ܉ﺬك دون ﻍﲑﻲ ﻘ ﳛﺼﻢ اﳌﻜﺼﻮد‪ .‬ﻻﻬﻳ ﯾﻙﻵﻨ اﻬﻳ‪ 433‬ﻣﻮ ﺗܼﺎﻍﻢ‬ ‫܉ﺬك ﻩﻇ ﺗܼﺎﻍه ܉ﻎﲑﻲ ﺟﺎ ‪ ,‬وان اد ﻩﻄﻦﻚ اﻣﺘܼﺎﻍﻢ ﻘﻵﻮ ّ‬ ‫ػﻢ اﻣﻨﻈﺮ‪ .‬وﰲ وﺻﻙﻳ‪ 434‬اﻣﻜﻮل‬ ‫اﳌﺬﻛﻮ اﻣﺒﻄ ن ﻩﻇ ﻩﺎ ܓﻜ ّﺪم‪ ,‬ﻬﻈﺮ ﯾﻀﺎ‪ .‬ﻘﻜﺪ ﻧܹ܈ ﻣﻮﻴ܈ ܋ﻫ ﻩﻨ ّﺒﻳ وﻴﻮ ﻩﻫ ﻉﲅ اﻣﻨﺎ اﻣﺘﻮ ا‬ ‫وﻧܹ܈ ﯾﻀﺎ ﻻ܋ﻫ ﻈﺒﺎ ܕﺮﺟﻪﺎن اﻣﻜﺮ ن وﻞﺎن ﯾﻨﺒﻎﻲ ه ܕﺮك اﻣﱰﻘﻇ‪ 435‬اﻣﺼﺪ واﻣﺘܼﺎﻍﻢ ܋ﺮ ّد دةّ‬ ‫اخﺎﻣﻗ اﻣﱵ ﺣﻜﻴﺘﻵﺎ اﻬﺘﻵـﻰ‪48] .‬و[‬ ‫وﻛﺎل اﻣܼـﻴܬ ܉ﺪ ادﻼﻫ ا܋ﻫ ادﻩﺎﻩﻴﲏ ﰲ >ܩﺎܻـﻴﺔ اﳌﻎﲏ< ﰲ ﻛﻮل ܉ﻊﺾ اﻣﻨﺎ ان اﻣﻮاو‬ ‫ﻟﻦﱰܓﻴ܈‪ .‬وﻬﻜﻢ ا܉ﻮ ﺣ ّﻴﺎن ﻈﻫ اﻣܹﲑاﰲ واﻣﻙﺎ ﳼ واﻣܹﻵﻴﲇ اﻻﺟﻪﺎع ﻉﻦﻴﻳ‪ .‬ﻛﺎل وﻍ ّﻦﻄﻵﻨ ﯾﻊﲏ‬ ‫اا‪ 436‬ﺣ ّﻴﺎن ﲟﺎ ﻛﺮﻲ ﻩﻫ ا ف‪ .‬ﻛﺎل اﻣܼـﻴܬ ܉ﻵﺎء ادﻼﻫ اﻣܹـﺒﲄ وﻘﻴﻳ ﻬﻈﺮ ﻩﻫ وﺟﻳ‪ .‬ܩﺪﻴﺎ ان‬ ‫ﻛﻮل اﻣﻜﺎﺋﻢ ﻴﺆﻻء ﲨﻊﻮا وﻛﻮل اﻵﺧﺮ ﻴﺆﻻء اﺧﺘﻦﻙﻮا ﻩﻄﻦﻜﺘﺎن ﻘ ܓـﺘﻨﺎﻛﻀﺎن‪ .‬ﻘﻴﺠﻮ ان ﻼﻜﻮن‬ ‫ܚَ ّﻨ ܮ ف ܸﺎ܉ﻚ اﻬﻊﻜﺪ اﻻﲨﺎع ܉ﻊﺪﻲ‪ ,‬ﻘﻴﻜﻇ ا ف ﰲ اﻻﺟﻪﺎع ܉ﻊﺪ ا ف ﻴﻮ ﺣﺠّ ﺔ و ﻻ‪.‬‬ ‫وﻘﻴﻳ ܮ ف وﻩﺬﻴﺒﻨﺎ اﻬﻳ ﻣﻴܷ ܉ـﺤﺠّ ﺔ‪ .‬وﳚﻮ ان ﻼﻜﻮن ܚَ ّﻨ ܮ ف ﻻﺣﻚ ﻈﺮض ܉ﻊﺪ اﻻﺟﻪﺎع‪,‬‬ ‫‪437‬‬ ‫ﻘ ܜﺮ ه‪ ,‬وا ا ﻞﺎن ﻞﺬك ﻘ وﺟﻳ ﻟﻦﺘﻎﻦﻴﻂ‪.‬‬ ‫اﻣﺜﺎﱐ ܸ ّﻦﻪﻨﺎ ان اﳌﺮاد اﻣﺘﻮﻛﻴܒ اﳌܹـﺘﻪ ّﺮ ﻘﺘﻎﻦﻴﻂ اﻛﻢ اﻻﲨﺎع وان ﻞـﱶ ﰲ ام ﻴﻢ اﻣﻊﲅ‬ ‫ﻴﻮ اﳌﺘﺒﺎد اﱃ اذﻴﻫ‪ .‬ﻘﺎن اﻛﻢ ا ف ﻩﺜﺒܒ واﻛﻢ اﻻﲨﺎع ﻞﺎﻣﻨﺎﰲ ﯾﻨﺒﻎﻲ ان ﯾﺘﻮ ّﻛﻗ ﻘﻴﻳ‪.‬‬ ‫وﻴﺬﻲ ﻛﺎﻉﺪ ﯾﻨﺒﻎﻲ اﻣﺘﻨﺒﻴﻳ ﻣﻵﺎ ﻘﺎﻬﻵﺎ ﻞﺜﲑ ا ﺪوى ﰲ اﳌﺒﺎﺣܙ‪ .‬وﱂ ﻩﻫ ܓﻊ ّﺮض ﻣﻵﺎ‪ .‬واذي‬ ‫ﯾﻈﻵﺮ ان ﯾﻜﺎل اﻩﺎ ان ﯾﻙ ّﺮع ﻉﲆ ان اﻻﺟﻪﺎع اﻣܹﻜﻮﰐ ّ ﺔ او ﻻ‪ .‬ان ﻛﻦﻨﺎ ܉ـﺤﺠّ ﻴﺘﻳ ﻘﻴﻨﺒﻎﻲ ان‬ ‫ﯾﻜ ّﺪم اﻛﻢ ا ف ﻻﻬﻳ اﻈﺘﻪﺪ اﻣﴫﯾܧ‪ .‬واﻛﻢ اﻻﲨﺎع ﳚﻮ ان ﻼﻜﻮن اﻈﺘﻪﺪ ﻉﲆ غ ّﺮد اﻻﻬﺘܼﺎ‬ ‫ﻩﻇ اﻣܹﻜﻮ ‪ .‬وان ﻛﻦﻨﺎ ان اﻣܹﻜﻮﰐ ﻣﻴܷ ܉ـﺤﺠّ ﺔ ﻘﻜﺪ ﯾﻜﺎل ﯾﺘﻊﺎ ﺿﺎن ﻻﻬﻵﻪﺎ ﻩﺜﺒﺘﺎن‪ .‬وﻛﺪ ﯾﻜﺎل‬ ‫ﻬܽ ﰲ ﻧܹـﺒﺔ ك اﱃ ﻛﺎﺋه‪ .‬واﻛﻢ اﻻﲨﺎع ﻞﺎﻣﻨﺎﻂﻚ اﻣﻊﺎم اذي ﻻ‬ ‫܉ﱰﺟﻴܧ اﻛﻢ ا ف ﻻﻬﻳ ّ‬ ‫ّ‬ ‫ﯾﺪل ﻉﲆ اﻣܼܯܽ اخﺎﻣﻗ اﻻ ﲷﻨﺎ‪ .‬وﻛﺪ ﯾﻜﺎل ܉ﱰﺟﻴܧ اﻻﲨﺎع ﻻن ا ف ﻼﺮܓﻙﻇ اﻻﲨﺎع ﻩﻫ‬ ‫ﻍﲑ ﻈﻜܷ‪ .‬ﻘﺘﻪﻜﻫ ﺻﺤّ ﺔ ّ‬ ‫ﰻ ﻩﻨﻵﻪﺎ ﰲ وﻛܒ‪ .‬وﯾﺼﲑ ك ﻞﻪﺎ ﻴ܈ اﻣﻴﻳ ܉ﻊﺾ ﺻﺤﺎ܉ﻨﺎ ﻩﻫ نّ‬ ‫‪431‬‬ ‫‪432‬‬ ‫‪433‬‬ ‫‪434‬‬ ‫‪435‬‬ ‫‪436‬‬ ‫‪437‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻜﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﱃ‬ ‫ﯾﺘܼﺎﻍﻢ ܉ﺬك دون ﻍﻴﺮﻲ ﻘ ﳛﺼﻢ اﳌﻜﺼﻮد ﻻﻬﻳ ﯾﻙﻵﻨ ان‪ :‬ﻩﻜﺮ ﻘﻲ اﻻﺻﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺻﻙﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ ,‬ث‪ ,‬ح‪ :‬اﻣﺮﻘﻇ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﰊ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻟﻦﺘﻎﻦﻴﻄ‬ ‫‪arabic edition‬‬ ‫‪128‬‬ ‫܉ﻴّﻨﺔ اﻣﻮﻛﻗ ܓـﻜ ّﺪم ﻉﲆ ܉ﻴﻨﺔ اﳌك‪ [ 48] .‬ﻻن اﳌك ﯾﻜﺒﻢ اﻻﻬﺘﻜﺎل اﱃ اﻣﻮﻛﻗ ﻩﻫ ﻍﲑ ﻈﻜܷ‪.‬‬ ‫وان ﻞﺎن اﻣﺼﺤﻴܧ ﻩﻫ ﻩﺬﻴﺒﻨﺎ ان ܉ ّﻴﻨﺘﻲ اﳌك واﻣﻮﻛﻗ ܓﺘﻊﺎ ﺿﺎن اﻬﺘﻵـﻰ‪.‬‬ ‫ﺟﻇ اﱃ ام ܻـﻴܯﻨﺎ ا܋ﻫ ﺣﺠﺮ ﻛﺎل وﰲ اܸـﺘﺪﻻه ي اﻣﺰ ﻠﴚ ﻉﲆ ﻉﺪم ا ﻮا اذي ا ّدﻈﻰ‬ ‫اﻻﺟﻪﺎع ﻘﻴﻳ ܉ﻜﺼّ ﺔ ﲻﺮ ﴈ ﷲ ﻈﻨﻳ ﻬﻈﺮ ﯾﻀﺎ ܸﺄ ﻛﺮﻲ‪ 438‬܉ﻊﺪ ﲣﺮﱕ ا ﺪﯾܙ اﳌﺬﻛﻮ ‪ .‬وﻛﺪ‬ ‫ﺧﺮﺟﻳ ﲪﺪ واﻣﱫا واﻟﻦﻙﻄ ه ﻩﻫ ܩﺪﯾܙ ﺟﺎ܋ﺮ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﻧܹܬ‪ 439‬ﲻﺮ ﴈ ﷲ ﻈﻨﻳ‬ ‫ﻞﺘﺎا ﻩﻫ اﻣﺘﻮ ا اﻣﻊﺮ܉ﻴﺔ ﻘﺠﺎء ܉ﻳ اﱃ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﺠﻊﻢ ﯾﻜﺮ ووﺟﻳ ܸﻮل ﷲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﯾﺘﻎﻴّﺮ‪ .‬ﻘﻜﺎل ه ﺟﻢ ﻩﻫ ا ﻬﺼﺎ وﳛﻝ ا ܋ﻫ ا ّﻄﺎ ﻻ ܕﺮى وﺟﻳ ܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬ﻘﻜﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪” :‬ﻻ ﺗܹﺄﻣﻮا ﻴﻢ اﻥﻜﺘﺎ ﻈﻫ‬ ‫ﳾء ﻘﺈﻬّﻵﻨ ﻣﻫ ﯾﻵﺪوﻞﻨ وﻛﺪ ّ‬ ‫ﺿﻦﻮا‪ .‬واﻮﻜﻨ اﻩﺎ ان ܕﻜﺬ܉ﻮا ّ‬ ‫ﲝﻚ و ܓﺼ ّﺪﻛﻮا ܉ﺒﺎﻂﻢ‪ .‬وﷲ ﻣﻮ ﻞﺎن‬ ‫ﻩﻮﳻ ﺣ ّﻴﺎ ܉ﲔ ﻅﻵﺮﻞﻨ ﻩﺎ ّ‬ ‫ܩﻢ ه ﻣ ّـﺎ ن ﯾﺘﺒﻊﲏ‪ “.‬وﰲ ܸـﻨﺪﻲ‪ 440‬ﺟﺎ܋ﺮ ا ﻊﻙﻲ وﻴﻮ ﺿﻊﻴﻗ‪.‬‬ ‫و ﲪﺪ ﯾﻀﺎ وﰊ ﯾﻊﲆ ﻩﻫ وﺟﻳ ﺧﺮ ﻈﻫ ﺟﺎ܋ﺮ ﴈ ﷲ ﻈﻨﻳ ان ﲻﺮ ﴈ ﷲ ﻈﻨﻳ ﰏ‬ ‫܋ﻜﺘﺎ ﺻﺎ܉ﻳ ﻩﻫ ܉ﻊﺾ ﻞﺘ܈ ﻴﻢ اﻥﻜﺘﺎ ﻘﻜﺮﻲ ﻉﲆ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻎﻀ܈‪ .‬ﻘﺬﻛﺮ‬ ‫ﳓﻮﻲ دون ﻛﻮل ا ﻬﺼﺎ ي‪ .‬وﻘﻴﻳ واذي ﻬﻙﴘ ܉ﻴﺪﻲ ﻣﻮ ﻞﺎن ﻩﻮﳻ ﺣ ّﻴﺎ ﻩﺎ وܸﻊﻳ ﻣ ّـﺎ ن ﯾﺘﺒﻊﲏ‪.‬‬ ‫وﰲ ܸـﻨﺪﻲ غﺎد‪ 441‬܋ﻫ ܸﻊﻴﺪ وﻴﻮ ﻣﲔ‪.‬‬ ‫وﺧﺮﺟﻳ اﻣﻄﱪاﱐ ﺑܹـﻨﺪ ﻘﻴﻳ غﻵﻮل وؼﺘﻦﻗ ﻘﻴﻳ ﻈﻫ ﰊ اد داء ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﺟﺎء‬ ‫ﲻﺮ ﴈ ﷲ ﻈﻨﻳ ﲜﻮاﻩﻇ ﻩﻫ اﻣﺘﻮ ﯾﺔ ﻘﺬﻛﺮ ﳓﻮﻲ‪ .‬و ّﲰﻰ ا ﻬﺼﺎ ي اذي ܮﺎﻂ܈ ﲻﺮ‪ ,‬ﻈﺒﺪ ﷲ‬ ‫܋ﻫ ﯾﺪ اذي ي ا ن ﴈ ﷲ ﻈﻨﻳ‪ .‬وﻘﻴﻳ ﻣﻮ ﻞﺎن ﻩﻮﳻ ܉ﲔ ﻅﻵﺮﻞﻨ ّﰒ اܓﺒﻊﺘﻪﻮﻲ ]‪49‬و[‬ ‫وܕﺮﻞﺘﻪﻮﱐ ﻣﻀﻦﻦﱲ ﺿ ﻻ ܉ﻊﻴﺪا‪ .‬وﺧﺮﺟﻳ اﲪﺪ واﻣﻄﱪاﱐ ﻩﻫ ܩﺪﯾܙ ﻈﺒﺪ ﷲ ܋ﻫ ا܉ܒ ﻛﺎل ﺟﺎء‬ ‫ﲻﺮ ﴈ ﷲ ﻈﻨﻳ ﻘﻜﺎل ﻼﺮܸﻮل ﷲ اﱐ ﻩﺮ ܉ﺄ ﱄ ﻩﻫ ܉ﲏ ﻛﺮﯾﻈﺔ ]ﻘﻜﺘ܈[‪ 442‬ﱄ ﺟﻮاﻩﻇ‬ ‫ﻘﺘﻎﲑ وﺟﻳ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ا ﺪﯾܙ‪ .‬وﻘﻴﻳ‬ ‫ﻩﻫ اﻣﺘﻮ ا ﻻ ﻈﺮﺿﻵﺎ ﻉﻦﻴﻝ‪ .‬ﻛﺎل ّ‬ ‫ّ‬ ‫واذي ﻬﻙﴘ ܉ﻴﺪﻲ ﻣﻮ ﺻﺒܧ ﻩﻮﳻ ﻘﻴﻜﻨ ﰒ اܓﺒﻊﺘﻪﻮﻲ وܕﺮﻞﺘﻪﻮﱐ ﻣﻀﻦﻦﱲ‪.‬‬ ‫واﺧﺮج ا܉ﻮ ﯾﻊﲆ ﻩﻫ ﻂﺮﯾﻚ ܮﺎد ܋ﻫ ﻈﺮﻘﻄﺔ ﻛﺎل ﻠﻨܒ ﻈﻨﺪ ﲻﺮ ﴈ ﷲ ﻈﻨﻳ ﻘﺠﺎءﻲ ﺟﻢ‬ ‫ﻩﻫ ﻈﺒﺪ اﻣﻜﻴܷ ﻘﴬ܉ﻳ ܉ﻊﴡ ﻩﻊﻳ ﻘﻜﺎل ﻩﺎ ﱄ ا ﻩﲑ اﳌﺆﻩﻨﲔ؟ ﻛﺎل ﻬܒ اذي ﻧܹܯܒ ﻞﺘﺎ‬ ‫داﻬﻴﺎل‪ .‬ﻛﺎل ﻩﺮﱐ ܉ﺄﻩﺮك ﻛﺎل اﻬﻄﻦﻚ ﻘﺎػﻳ ﻘﻦﱧ ܉ﻦﻎﲏ ﻬّﻝ ﻛﺮ ܓﻳ و ﻛﺮ ܓﻳ ﻬﻵﻜ ّﻨﻝ ﻈﻜﻮ܉ﺔ‪ .‬ﰒ ﻛﺎل‬ ‫اﻬﻄﻦﻜܒ ﻘﺎﻬﺘܹܯܒ ﻞﺘﺎا ﻩﻫ ﻴﻢ اﻥﻜﺘﺎ ﰒ ﺟﺌܒ ﻘﻜﺎل ﱃ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﺎ‬ ‫ﻴﺬا؟ ﻛﻦܒ ﻞﺘﺎ اﻬﺘܹܯﺘﻳ ﻣﱱداد ܉ﻳ ﻉﻦﻪﺎ اﱃ ﻉﻦﻪﻨﺎ‪ .‬ﻘﻎﻀ܈ ﺣﱴ اﲪ ّﺮ وﺟﻨﺘﺎﻲ‪ .‬ﻘﺬﻛﺮ ﻛﺼّ ﺔ‬ ‫‪438‬‬ ‫‪439‬‬ ‫‪440‬‬ ‫‪441‬‬ ‫‪442‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺎ ﻛﺮﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣܼـﻴܬ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩܹـﻨﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ܸ :‬ـﻨﺪ غﺎﻴﺪ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪129‬‬ ‫‪arabic edition‬‬ ‫ﻘﻴﻵﺎ ا ﯾّﻵﺎ اﻣﻨﺎ ﻛﺪ وܓﻴܒ ﺟﻮاﻩﻇ اﻥﳫﻨ وﺧﻮاﲤﻳ واﺧﺘﴫ ﱄ اﻣﻜﻮل اﺧﺘﺼﺎ ا‪ .‬وﻣﻜﺪ‪ 443‬ܓﻴﺘﻜﻨ ܉ﻵﺎ‬ ‫܉ﻴﻀﺎء ﻬﻜ ّﻴﺔ ﻘ ܓـﺘﻵ ّﻮﻛﻮا‪ .‬وﰲ ܸـﻨﺪﻲ‪ 444‬ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ اﲮﻚ اﻣﻮاܸﻄﻲ وﻴﻮ ﺿﻊﻴﻗ‪.‬‬ ‫وﻴﺬﻲ ﲨﻴﻇ ﻂﺮق ﻴﺬا ا ﺪﯾܙ‪ .‬ون وان ﱂ ﻼﻜﻫ ﻘﻴﻵﺎ ﻩﺎ ﳛﺘܠّ ܉ﻳ ﻥﻜﻫ ﻩﺠﻪﻮﻈﻵﺎ ﯾﻜﺘﴤ ان‬ ‫ﻣﻵﺎ ﺻ ‪ .‬واذي ﯾﻈﻵﺮ ان ﻛﺮاﻴﺘﻳ ك ﻟﻦﺘﲋﯾﻳ‪ 445‬ﻻ ﻟﻦﺘﺤﺮﱘ‪ .‬وا وﱃ ﰲ ﻴﺬﻲ اﳌܹﺄة اﻣﺘﻙﺮﻛﺔ ܉ﲔ‬ ‫ﻩﻫ ﱂ ّ‬ ‫ﯾﺘﻪﻜﻫ وﯾﺼﲑ ﻩﻫ اﻣﺮا ﲔ ﰲ اﻻﯾﻪﺎن ﻘ ﳚﻮ ]ه[‪ 446‬اﻣﻨﻈﺮ ﰲ ﳾء ﻩﻫ ك‪ .‬ﲞ ف‬ ‫اﻣﺮاﰞ ﻘﻴﺠﻮ وﻻ ܸـ ّﻴﻪﺎ ﻈﻨﺪ اﻻﺣﺘﻴﺎج اﱃ اﻣﺮ ّد ﻉﲆ اخﺎﻣﻗ‪ .‬و ّ‬ ‫ﯾﺪل ﻉﲆ ك ﻬﻜﻢ ا ﺋﻪﺔ ﻛﺪﳝﺎ‬ ‫وܩﺪﯾﺜﺎ ﻩﻫ اﻣﺘﻮ ا واﻣﺰاﻩﻵﻨ اﻣﻴﻵﻮد اﻣﺘﺼﺪﯾﻚ ﲟﺤﻪﺪ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﲟﺎ ﻳܹـﺘܯﺮﺟﻮﻬﻳ ﻩﻫ‬ ‫ﻞﺘﺎ܉ﻵﻨ‪ .‬وﻣﻮﻻ‪ 447‬اﻈﺘﻜﺎدﻴﻨ ﺟﻮا اﻣﻨﻈﺮ ]‪ [ 49‬ﻘﻴﻳ ﳌﺎ ﻘﻊﻦﻮﻲ وܓﻮا دوا ﻉﻦﻴﻳ‪.‬‬ ‫واﻩﺎ اܸـﺘﺪﻻه ﻟﻦﺘﺤﺮﱘ ﲟﺎ و د ﻩﻫ اﻣﻎﻀ܈ ودﻈﻮاﻲ اﻬﻳ ﻣﻮ ﱂ ﻼﻜﻫ ﻩﻊﺼﻴﺔ ﻩﺎ ﻏﻀ܈ ﻩﻨﻳ ﻘﻵﻮ‬ ‫ﻩﻊﱰض اﻬﻳ ﻛﺪ ﯾﻎﻀ܈ ﻩﻫ ﻘﻊﻢ اﳌﻜﺮوﻲ وﻩﻫ ﻘﻊﻢ ﻩﺎ ﻴﻮ ܮ ف ا وﱃ ا ا ﺻﺪ ﳑﻫ ﻻ ﯾﻦﻴﻚ‬ ‫ﻩﻨﻳ ك‪ .‬ﻞﻎﻀﺒﻳ‪ 448‬ﻩﻫ ܓﻄﻮﯾﻢ ﻩﻊﺎ ﴈ ﷲ ﻈﻨﻳ ﺻﻦﻮ اﻣﺼﺒܧ اﻣﻜﺮاء ‪ .‬وﻛﺪ ﯾﻎﻀ܈ ﳑﻫ‬ ‫ﯾﻜﻇ ﻩﻨﻳ ܓﻜﺼﲑ ﰲ ﻘﻵﻨ ا ﻩﺮ اﻣﻮاﰣ ﻩﺜﻢ اذي ܸﺄل ﻈﻫ ﻣﻜﻄﺔ ا ܉ﻢ‪ .‬وﻛﺪ ܓﻜ ّﺪم ﰲ ﻞﺘﺎ اﻣﻊﲅ‬ ‫اﻣﻎﻀ܈ ﰲ اﳌﻮاﻈﻈﺔ‪ ,‬وﻩﴣ ﰲ ﻞﺘﺎ ا د ﻩﺎ ﳚﻮ ﻩﻫ اﻣﻎﻀ܈ اﻬﺘﻵـﻰ‪.‬‬ ‫واذي ﻘﻵﻪﻳ ܻـﻴܯﻨﺎ ان ﻴﺬا ﻩﺘﻮا د ﻩﻇ ا ܩﺎدﯾܙ اﻵﻩﺮ ا ܮﺬ ﻈﻫ ﻴﻢ اﻥﻜﺘﺎ ﻉﲆ ﳾء‬ ‫واܩﺪ وﻣﻴܷ ﻞﺬك‪ .‬܉ﻢ اذي ﻩﴣ ﰲ ﻩﺼﺎدﻛﺔ ﻩﺎ ﻈﻨﺪا ﻩﻫ ﻍﲑ اد اﻩﺎ ܉ﺘﺤܹﲔ ﴍﻈﻨﺎ‬ ‫او ܓﻜﺒﻴܧ ﻩﺎ ﻴﻨ ﻉﻦﻴﻳ وܕﻜﺬﯾﺒﻵﻨ ﻘﻴﻳ او غ ّﺮد ܮﱪ ﻈﻨﻵﻨ ﻻ ﺣﻜﻨ ﻘﻴﻳ ﻞﻪﺎ و د ﻩﻫ ﻂﻮل ܚﻴﺎ܉ﻵﻨ ﰲ‬ ‫اﻣﺘﻴﻳ ܉ﻄﻮﻣﻵﻨ وﻉﺪم ܓﻮّܸ ܯﻵﺎ وﳓﻮ ك‪ .‬وﻴﺬﻲ ا ܩﺎدﯾܙ اﻣﻨﺎﻴﻴﺔ ﰲ ܚﺒﺎ ﺣﻜﻨ ﻣﻴܷ ﰲ ﴍﻈﻨﺎ‬ ‫ﺣﱴ ﻼﻜﻮن ﻴﺪاﯾﺔ ﻣﻨﺎ ﳑﻫ ّ‬ ‫دﻣﻴﻢ ﻉﻦﻴﻳ ّ‬ ‫ﺿﻢ ﻬﻙܹﻳ اﱃ ﳾء ﱂ ﯾﻵﺪا ﴍﻈﻨﺎ اﻣﻴﻳ وﺣﱴ ﻼﻜﻮن اܓّﺒﺎﻉﺎ‬ ‫ﳌﻮﳻ ﻉﻦﻴﻳ اﻣܹ م وܕﺮﻞﺎ ﻣﻨﺒﻴّﻨﺎ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ّ ,‬‬ ‫وﺣﱴ ﻼﻜﻮن اد ﻘﻴﻪﺎ ﻈﻨﺪا ﱂ ܕﻜﻫ ﰲ‬ ‫ﲢﲑا ﻞﻪﺎ ﰲ ܉ﻊﺾ ﻂﺮق ܩﺪﯾܙ ﺟﺎ܋ﺮ ﴈ ﷲ ﻈﻨﻳ‬ ‫ﴍﻈﻨﺎ ﻛﺒﻢ ك‪ ,‬وﺣﱴ ﻼﻜﻮن ܓﻵ ّﻮﻞﺎ ي ّ‬ ‫ﻣﻴﻦﺰم ﻈﻨﻳ ان ﴍﻈﻨﺎ اﻛܽ وػﺘﺎج اﱃ ﻍﲑﻲ‪.‬‬ ‫و ك ﻞﻪﺎ اܸـﺘﺪل ܉ﻊﺾ ﻩﻫ ܻـﻨّﻇ ﻉ ّﲇ ﰲ ﻴﺬا ا ﻩﺮ ﻣِـﻪﺎ ﻮﻜﺮܓﻳ ﻩﻫ ﺟﻵﺮ ﻩﻫ ا܉ﺘﺪع ﻩﻫ‬ ‫اﳌﺆ ّ ﻬﲔ ܉ﻜﻮﻣﻵﻨ ”ا داﰂ اﳌﻊﺮوف“ ﻉﲆ ﻩﺎ ﻬﻜﻢ ﻈﻨﻳ ܉ﺄن اﴎاﺋﻴﻢ ﻉﻦﻴﻳ اﻣܹ م ﻛﺎل ك‪ .‬ﻘﻜﺎن‬ ‫ﻩﻇ اﻬﻳ ﻩﺜﺒܒ ﺣﳬﺎ ﺟﺪﯾﺪا ﰲ ﴍﻈﻨﺎ ﻩﻨﺎ܉ﺬ اﻵﯾﺘﲔ ﻩﻫ ﻞﺘﺎ ﷲ‪ .‬واܸـﺘﺪل ܉ﻊﻀﻵﻨ ﻩﺮ ﻈﺮض‬ ‫ه ﻉﲆ ﴯܽ ܮﺎﺻﻪﻳ ]‪50‬و[ ان ﻛﺎل و د ﰲ ܉ﻊﺾ ﻞﺘ܈ ﷲ اﳌﲋة ان ﷲ ﻻ ﯾﻎﻙﺮ ﻈﻜﻮق‬ ‫اﻻܸـﺘﺎ ﻼﻫ ﻘﻜﺎن ﻩﻇ ﻛﻮﻬﻳ ܻﺎ ﻉﺎ ﻩﺮا ﺟﺪﯾﺪا ﻻ‪ 449‬ﻈﻵﺪ ﳌܹﲅ ܉ﻳ ﻩﻨﺎ܉ﺬا ﻣﻜﻮه ܓﻊﺎﱃ }وﯾﻎﻙﺮ ﻩﺎ دون‬ ‫‪443‬‬ ‫‪444‬‬ ‫‪445‬‬ ‫‪446‬‬ ‫‪447‬‬ ‫‪448‬‬ ‫‪449‬‬ ‫ﻘﻲ اﻻﺻﻢ‪ :‬وﻛﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ܸ :‬ـﻨﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺘﻮ ﯾﺔ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻣﻮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻞﻎﻀ܈‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻ‬ ‫‪arabic edition‬‬ ‫‪130‬‬ ‫ك ﳌﻫ ﻳܼﺎء{‪ .‬ﻘﺄﺻﺒﺤﻮا ﻞﻪﺎ ܕﺮى داء‪ 450‬ا ﻵﻢ وا ܹﺪ ﳌﻫ ﻴﻮ ﻩﻊﺮض ﻈﻨﻵﻨ ﻩﻜﺒﻢ ﻉﲆ ܻﺄﻬﻳ‬ ‫ﻻ ﳛﺎܸﺪﻴﻨ ܉ﲔ ܉ﺪﻉﺔ ﯾﻨﻜﺮﻴﺎ ﻘﻴﻨﴫوﻬﻵﺎ ﲟﺎ ﯾﻨﻜﺮون ܉ﻳ ﻉﻦﻴﻳ‪ ,‬وܸـﻨّﺔ ﯾﻈﻵﺮﻴﺎ ﻘﲑ ّدوﻬﻵﺎ اﻣﻴﻳ وﻴﻨ‬ ‫ﯾﻊﻪﻦﻮن ﻩﻫ ﻩﺜﻦﻵﺎ ﻉﲆ ܓﻜﺪﻼﺮ ﺗܹﻦﲓ ﻬﻜه ﻩﺎ ﯾﻊﺎ ض اﻣﴩع‪.‬‬ ‫‪452‬‬ ‫وﻛﺪ ﻈﺮﻘﻮﻲ ﺻﻎﲑا وﻛﺒﲑا ﻩﺎ اﰘ ܩﺪا‪ 451‬ﻩﻨﻵﻨ ﰲ وﻅﻴﻙﺔ وﻻ ﺿﺎﯾﻜﻳ ﰲ ق وﻻ ا ﻉﻳ ﰲ‬ ‫ﻩﻨﺼ܈‪ .‬ﻘﻊﲅ ﻛﻄﻊﺎ ان اﻩﻵﻨ اﳕﺎ ﻴﻮ ﻻ اد ّ‬ ‫اﻣﻎﺾ‪ 453‬ﻩﻨﻳ واﻣﺘﻨﻙﲑ ﻈﻨﻳ ﻘﻴﻜܹـﺒﻵﻨ‪ 454‬ك ﺿ ّﺪ‬ ‫ﻩﺮادﻴﻨ ‪ .‬وﻴﻮ ان ﯾﻊﲅ اﻣﻨﺎ اﻬﻵﻨ دوﻬﻳ ﻻن اﻣܼﺎﻘﻊﻲ ﴈ ﷲ ﻈﻨﻳ ]ﻛﺎل[‪ 455‬ﻩﺎ ﻬﻈﺮ اﻣﻨﺎ اﱃ‬ ‫ﻩﻫ ﻴﻨ دوﻬﻳ اﻻ ﺑܹﻄﻮا ﻣܹﻨﺘﻵﻨ ﻘﻴﻳ‪ .‬ﻘﺎﻬﻈﺮ ﯾﺪك ]ﷲ[‪ 456‬اﻣﺒﺎﻂﻢ وﻴه ّ‬ ‫ﻞـﻦـﻪﺎ ﻛﻦ܈ ّ‬ ‫ܕﻜܼﻗ‬ ‫ﻩﻫ هﻦﻵﻨ ﻩﺎ ﻞﺎن ﻩܹـﺘﻮ ا و ّܓﺒﲔ ﻩﻫ داء ﺣܹﺪﻴﻨ ﻩﺎ ﻞﺎن دﻘﻴﻨﺎ ﳜﺎدع اﳌﻜﺮ ﻩﻎﻪﻮ ا‪ .‬ﻘﻦﻴܷ‬ ‫ا ﻩﺮ ﻣ ّـﺎ ﻞﻪﺎ ﻛﻦܒ ﻩﻫ اﻣﻮاﻘﺮ ا ّول ﻩﻄﻦﻚ ܋ﺮدف‪:‬‬ ‫ﻬﺼﺮا ܸـﻨّﺔ اخﺘﺎ ﺣ ّﻜـــــــــﺎ‬ ‫ﻘﻜﺎن ﻣﻨﺎ اﻣܹ ﻩﺔ واﻣﻎﻨﻴﻪﺔ‬ ‫و ﻩﱲ ﻬﴫ ܉ﺪﻈـــــﺘﻜﻨ ﻘـܯﺒﺘﻨ‬ ‫وﻞﺎن ذاك ﻉﺎﻛﺒﺔ وﺧﻴﻪــــــﺔ‬ ‫وﻛﺪ ﻩﴣ ﰲ ﺧﺮ اﻣﻙﺼﻢ ا ﺎﻩܷ ﻈﻫ اﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ اﻣﺘﻊﺠﻴ܈ ﻩﻫ ﺣﻜﺎﯾﺔ ﴯܽ اﻻﺟﻪﺎع‬ ‫ﰲ ﻩﺜﻢ ﻴﺬا ܸﻮاء‪ 457‬وﻴﻮ ان ﻼﻜﻮن ؼﺎﻣﻙﺎ ﻣܹـﻨّﺔ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﲻﻢ اﻣﺘﺎ܉ﻊﲔ ه‬ ‫܉ﺄﺣܹﺎن واﻬﻳ ﻻ ﯾﻦﺘﻙܒ اﻣﻴﻳ وﻻ ﯾﻊ ّﻮل ܉ﻮﺟﻳ ﻩﻫ اﻣﻮﺟﻮﻲ ﻉﻦﻴﻳ وﷲ ܓﻊﺎﱃ اﳌﻮﻘﻚ ﲟﻨّﻳ وﻛﺮﻩﻳ‪.‬‬ ‫اﻣﻙﺼﻢ اﻣﺜﺎﻩﻫ ﰲ ان ﺣﻜﻨ اﻣﻨﻜﻢ ﻈﻫ ܉ﲏ‬ ‫اﴎاﺋﻴﻢ وﻣﻮ ﻞﺎن ﻘﻴﻪﺎ ﻻ ﯾﺼ ّﺪﻛﻳ ﻞﺘﺎ܉ﻨﺎ‬ ‫وﻻ ﻼﻜ ّﺬ܉ﻳ ا ﻮا‬ ‫وان ﱂ ﯾﺜﺒܒ ك ]‪ [ 50‬اﳌﻨﻜﻮل‪ .‬وﻞﺬا ﻩﺎ ﻬﻜﻢ ﻈﻫ ﻍﲑﻴﻨ ﻩﻫ ﻴﻢ ا دان اﻣﺒﺎﻂة ﻻن اﳌﻜﺼﻮد‬ ‫اﻻܸـﺘﺌﻨﺎ ﻻ اﻻﻈﺘﻪﺎد‪ ,‬ﲞ ف ﻩﺎ ﻳܹ ّ‬ ‫ـﺘﺪل ܉ﻳ ﰲ ﴍﻈﻨﺎ ﻘﺎﻬّﻳ اﻣﻊﻪﺪ ﰲ اﻻﺣﺘﺠﺎج ﻟدﻼﻫ ﻘ ܉ ّﺪ‬ ‫ﻩﻫ ܚﺒﻮܓﻳ‪ .‬ﻘﺎذي ﻈﻨﺪا ﻩﻫ ا ّدة ܚ ܚﺔ ﻛܹﺎم‪ :‬ﻩﻮﺿﻮﻉﺎ ‪ ,‬وﺿﻊﺎف‪ ,‬وﻍﲑ ك‪ .‬ﻘﺎذي ﻣﻴܷ ﻴﻮ‬ ‫‪450‬‬ ‫‪451‬‬ ‫‪452‬‬ ‫‪453‬‬ ‫‪454‬‬ ‫‪455‬‬ ‫‪456‬‬ ‫‪457‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܕﺮاد‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܩﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬و ق‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻍﲑ واﲵﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻴﻦﺒܹﻵﻨ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܸﻮا‬ ‫‪131‬‬ ‫‪arabic edition‬‬ ‫ﲟﻮﺿﻮع وﻻ ﺿﻊﻴﻗ ﻩﻄﻦﻚ ﺿﻊﻗ ﯾﻮ د ﻟﻦﺤﺠّ ﺔ‪ .‬واﻣﻀﻊﻴﻗ اﳌﺘﻪﺎܸﻝ ﻟﻦﱰﻏﻴ܈‪ .‬واﳌﻮﺿﻮع ﯾﺬﻛﺮ‬ ‫ﻣﺒﻴﺎن اﻣﺘﺤﺬﻼﺮ ﻩﻨﻳ ܉ﺄﻬّﻳ ﻞﺬ ‪ .‬ﻘﺎ ا وا ﻬܒ‪ 458‬ﻩﺎ ﯾﻨﻜه ﲚﺘﻨﺎ ﻈﻫ ﻴﻢ دﯾﻨﻨﺎ ﻟ ܸـﺘﺪﻻل ﻣﴩﻈﻨﺎ ﲟﺎ‬ ‫ﯾﻨﻜه ا ﲚﺔ ﻈﻫ ﻴﻢ اﻥﻜﺘﺎ ܸﻜﻂ ﻩﻫ ﻴﺬﻲ ا ﻛܹﺎم اﻣﺜ ܚﺔ ﰲ اﻣﻨﻜﻢ ﻈﻨﻵﻨ ﻩﺎ ﻴﻮ ﻟﻦﺤﺠّ ﺔ ﻘﺎﻬﻳ‬ ‫ﻻ ﯾﻨﻜﻢ ﻈﻨﻵﻨ ﻩﺎ ﯾﺜﺒܒ ܉ﻳ ﺣﻜﻨ ﻩﻫ ﺣﻜﺎﻩﻨﺎ‪ .‬وﯾﺒﻜﻰ ﻩﺎ ﯾﺼ ّﺪﻛﻳ ﻞﺘﺎ܉ﻨﺎ ﻘﻴﺠﻮ ﻬﻜه وان ﱂ ﻼﻜﻫ ﰲ‬ ‫ّ‬ ‫ܩﲒ‪ 459‬ﻩﺎ ﯾﺜﺒܒ ﻻﻬﻳ ﰲ ﺣﻜﻨ اﳌﻮﻈﻈﺔ ﻣﻨﺎ‪ .‬و ﻩّﺎ ﻩﺎ ّﻞﺬ܉ﻳ ﻞﺘﺎ܉ﻨﺎ ﻘﻵﻮ ﻞﺎﳌﻮﺿﻮع ﻻ ﳚﻮ ﻬﻜه ﻣ ّـﺎ‬ ‫‪460‬‬ ‫ﻩﻜﺮوا ܉ﺒﻴﺎن ܩﺎه ‪.‬‬ ‫وى اﻣﺒﺨﺎ ي ﰲ ﻛﺮ ܉ﲏ اﴎاﺋﻴﻢ‪ ,‬واﻣﱰﻩﺬي ﰲ اﻣﻊﲅ ﻈﻫ ﻈﺒﺪ ﷲ ܋ﻫ ﻈﻪﺮو ﴈ ﷲ‬ ‫ﻈﻨﻵﻪﺎ ان اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺎل‪” :‬܉ ّﻦﻎﻮا ّ‬ ‫ﻈﲏ وﻣﻮ ﯾﺔ وܩ ّﺪܚﻮا ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ وﻻ‬ ‫ﺣﺮج‪ “.‬و وى اﻻﻩﺎم ﲪﺪ ﰲ >اﳌܹـﻨﺪ< ﻈﻫ اﰊ ܸﻊﻴﺪ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﻞـﻨّﺎ ﻛﻊﻮدا ﻮﻜﺘ܈‬ ‫ﻩﺎ ﻧܹﻪﻇ ﻩﻫ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘܯﺮج ﻉﻦﻴﻨﺎ ﻘﻜﺎل ﻩﺎ ﻴﺬا ܕﻜﺘﺒﻮن؟ ﻘﻜﻦﻨﺎ ﻩﺎ ﻧܹﻪﻇ ﻩﻨﻝ‪.‬‬ ‫ﻘﻜﺎل ﻞﺘﺎ ﻩﻇ ﻞﺘﺎ ﷲ ܮﻦﺼﻮﻲ‪ .‬ﻛﺎل ﲾﻪﻊﻨﺎ ﻩﺎ ﻞﺘﺒﻨﺎﻲ ﰲ ﺻﻊﻴﺪ واܩﺪ ّﰒ ﺣﺮﻛﻨﺎﻲ اﻣﻨﺎ ‪ .‬ﻘﻜﻦﻨﺎ‬ ‫اي ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻬﺘﺤﺪث ﻈﻨﻝ؟ ﻘﻜﺎل ﻬﻊﻨ ﲢ ّﺪܚﻮا ّ‬ ‫ﻈﲏ وﻻ ﺣﺮج وﻩﻫ ّﻞﺬ‬ ‫ﻉ ّﲇ ﻘﻦﻴﺘﺒﻮ ﻩﻜﻊﺪﻲ ﻩﻫ اﻣﻨﺎ ‪ .‬ﻛﺎل ﻘﻜﻦﻨﺎ ا ܸﻮل ﷲ ﻬﺘﺤﺪث ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ؟ ﻘﻜﺎل ﻬﻊﻨ ﲢ ّﺪܚﻮا‬ ‫ﻈﻫ ܉ﲏ ]‪51‬و[ اﴎاﺋﻴﻢ وﻻ ﺣﺮج ﻘﺎﻮّﻜﻨ ﻻ ﲢ ّﺪܚﻮن ﻈﻨﻵﻨ ﺑﴚء اﻻ وﻛﺪ ﻞﺎن ﻘﻴﻵﻨ ﲺ܈ ﻩﻨﻳ‪.‬‬ ‫وﰲ ﳓﻮ اﻣﻨﺼﻗ ﻩﻫ >اﻣﺮܸﺎة< ﻻﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ ﰲ ﺧﺮ ا ܓﺜﺒﻴܒ ܮﱪ اﻣﻮاܩﺪ‪,‬‬ ‫ܮﱪا ܸﻙﻴﺎن ﻈﻫ ﻩﺤﻪﺪ ܋ﻫ ﲻﺮ وﻈﻫ اﰊ ܸﻦﻪﺔ ]ﻈﻫ اﰊ ﻴﺮﻼﺮ [‪ 461‬ﴈ ﷲ ﻈﻨﻳ ان ܸﻮل‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺎل‪” :‬ܩ ّﺪܚﻮا ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ وﻻ ﺣﺮج وܩ ّﺪܚﻮا ّ‬ ‫ﻈﲏ وﻻ ܕﻜ ّﺬ܉ﻮا‬ ‫ﻉ ّﲇ‪ “.‬ﻛﺎل اﻣܼﺎﻘﻊﻲ وﻴﺬا ܻ ّﺪ ܩﺪﯾܙ وي ﻈﻫ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ ﻴﺬا‪,‬‬ ‫ﯾﻊﲏ ﰲ اﻣﺘﻮﻉّﺪ ﻉﲆ اﻥﻜﺬ ﰲ ا ﺪﯾܙ‪ .‬ﻛﺎل وﻉﻦﻴﻳ اﻈﺘﻪﺪا ﻩﻇ ﻍﲑﻲ ﰲ ان ﻻ ﻬﻜﺒﻢ ܩﺪﯾﺜﺎ ﻣ ّـﺎ‬ ‫ﻩﻫ ܚﻜﺔ‪ .‬وﻬﻊﺮف ﺻﺪق ﻩﻫ ﲪﻢ ا ﺪﯾܙ ﻩﻫ ܩﲔ ا܉ﺘﺪ اﱃ ان ﯾﺒﻦﻋ ܉ﻳ ﻩﻨﺘﻵﺎﻲ‪ .‬ﻘﺎن ﻛﺎل ﻛﺎﺋﻢ‬ ‫ﻘﻪﺎ ﰲ ﻴﺬا ا ﺪﯾܙ ﻩﻫ ادﻻة ﻉﲆ ﻩﺎ وﺻﻙܒ؟ ﻛﻴﻢ ه ܩﺎ ‪ 462‬اﻣﻊﲅ ان اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ ﻻ ﯾﺄﻩﺮ ܩﺪا ﲝﺎل ان ﻼﻜﺬ ﻉﲆ ܉ﲏ اﴎاﺋﻴﻢ‪ .‬واﻬّـﻪﺎ اح ﻛﺒﻮل‪ 463‬ك ﻈ ّﻪﻫ ܩ ّﺪث‬ ‫܉ﻳ ﻩ ّﻪﻫ ﳚﻵﻢ ﺻﺪﻛﻳ وﻞﺬ܉ﻳ‪ .‬وﱂ ﯾﺒﺤﻳ ﯾﻀﺎ ّﲻﻫ ﯾﻊﺮف ﻞﺬ܉ﻳ‪ .‬ﻻﻬﻳ ﻼﺮوى ﻈﻨﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ اﻬﻳ ﻛﺎل ﻩﻫ ܩ ّﺪث ﲝﺪﯾܙ وﻴﻮ ﻼﺮاﻲ ﻞﺬا ﻘﻵﻮ ܩﺪ ّ‬ ‫اﻥﻜﺬا܉ﲔ‪] .‬ﻩﻫ ܩ ّﺪث ﻈﻫ ّﻞﺬا‬ ‫ﱂ ﯾﱪ ﻩﻫ اﻥﻜﺬ [‪ 464‬ﻻﻬﻳ ﻼﺮي ّ‬ ‫اﻥﻜﺬا ﰲ ܩﺪﯾﺜﻳ ﻞﺎ ا‪ .‬وﻻﻬﻳ ﻻ ﻳܹ ّ‬ ‫ـﺘﺪل ﻉﲆ ﻞـﱶ ﺻﺪق‬ ‫ا ﺪﯾܙ وﻞﺬ܉ﻳ اﻻ ܉ﺼﺪق اﻣﻪﺨﺒﺮ وﻞﺬ܉ﻳ اﻻ ﰲ ا ﺎ ّ اﻣﻜﻦﻴﻢ ﻩﻫ ا ﺪﯾܙ‪ .‬و ك ان ﻳܹ ّ‬ ‫ـﺘﺪل‬ ‫‪458‬‬ ‫‪459‬‬ ‫‪460‬‬ ‫‪461‬‬ ‫‪462‬‬ ‫‪463‬‬ ‫‪464‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ ث‪ .‬اﻥﳫﻪﺔ ﻍﲑ ﻩﻊﺠﻪﺔ ﻘﻲ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬و اﻬܒ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܩﲔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻ ܉ﺒﻴﺎن ﻩﻜﺮوا ܉ﺒﻴﺎن ܩﺎه‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܩﺎد‬ ‫ﻘﻲ د‪ ,‬ث‪ :‬ان ﻼﻜﺬ ﻉﲆ ܉ﲏ اﴎاﺋﻴﻢ ااح واﳕﺎ ااح ﻛﺒﻮل‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪132‬‬ ‫ﻉﲆ اﻣﺼﺪق واﻥﻜﺬ ﻘﻴﻳ ان ﳛ ّﺪث اﶈﺪث ﲟﺎ ﻻ ﳚﻮ ان ﻼﻜﻮن ﻩﺜه او ﳜﺎﻣﻙﻳ ﳑﺎ ﻴﻮ ܚﺒܒ‬ ‫وﻞـﱶ دﻻﻻ ﰲ اﻣﺼﺪق ﻩﻨﻳ‪.‬‬ ‫وا ا ﻘ ّﺮق ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܉ﲔ ا ﺪﯾܙ ﻈﻨﻳ وا ﺪﯾܙ ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ‬ ‫]ﻈﲏ[‪ 466‬وﻻ ّ‬ ‫ﻘﻜﺎل‪ 465‬ܩ ّﺪܚﻮا ّ‬ ‫ܕﻜﺬ܉ﻮا ﻉ ّﲇ‪ .‬ﻘﺎﻣﻊﲅ ان ܻﺎء ﷲ ﳛﻴﻂ ان اﻥﻜﺬ ]اذي[‪ 467‬ﻬﻵﺎﻴﻨ‬ ‫اﻣܯﻙﻲ و ك ا ﺪﯾܙ ﻈﻪﻫ ﻻ ﯾﻊﺮف ﺻﺪﻛﻳ‪ .‬ﻻن اﻥﻜﺬ ا ا ﻞﺎن ﻩﻨﻵ ّﻴﺎ ﻈﻨﻳ ﻉﲆ‬ ‫ﻈﻨﻳ ﻴﻮ اﻥﻜﺬ‬ ‫ّ‬ ‫‪468‬‬ ‫ﰻ ܩﺎل ﻘ ﻞﺬ ﻈﻈﻨ ﻩﻫ اﻥﻜﺬ ﻉﲆ ]‪ܸ [ 51‬ﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ]اﻬﺘﻵـﻰ[ ‪.‬‬ ‫وﳑﺎ ﯾﺆﯾّﺪ ﻴﺬا ﻩﺎ ﻩ ّﺮ ﰲ اﻣﻙﺼﻢ اﻣܹﺎد ﻩﻫ ﻬﻜﻢ ا ﲚﺔ ﻈﻫ ﻂﻮاﺋﻗ اﻥﻜﻙﺮ ّ‬ ‫ﺣﱴ اﻣܼـﻴﻄﺎن‪.469‬‬ ‫وﻛﺎل اﻣܼـﻴܬ ﻼﻫ ادﻼﻫ اﻣﻊﺮاﰶ ﰲ د اﶈ ّﺪث ﻩﻫ >ﴍح ﻣﻙ ّﻴﺘﻳ< ّﰒ وى ﯾﻊﲏ ا ﻄﻴ܈ ﻈﻫ‬ ‫اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ ان ﻩﻊﲎ ܩﺪﯾܙ ܩ ّﺪܚﻮا ﻈﻫ ܉ﲏ اﴎﺋﻴﻢ وﻻ ﺣﺮج ي وﻻ ܉ﺄ ان ﲢ ّﺪܚﻮا‬ ‫ﻈﻨﻵﻨ ﻩﺎ ﲰﻊﱲ ܉ﻳ‪ .470‬وان اܸـﺘﺤﺎل ان ﻼﻜﻮن ﰲ ﻴﺬﻲ ا ﻩّﺔ ﻩﺜﻢ ﻩﺎ وي ان ܚﻴﺎ܉ﻵﻨ ܓﻄﻮل واﻣﻨﺎ‬ ‫اﻣﱵ ܓﲋل ﻩﻫ اﻣܹﻪﺎء ﻘﺘﺎﰻ اﻣﻜﺮان اﻬﺘﻵـﻰ‪ .‬و ك ﻻن ﻩﺎ ﻼﺮوى ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ ﻻ ﯾﺜﺒܒ ܉ﻳ‬ ‫ﺣﻜﻨ ﻩﻫ ا ﺣﻜﺎم واﳕﺎ ﻴﻮ اܸـﺘﺌﻨﺎ ‪ 471‬واﺣﺘﺠﺎج ﻉﲆ ﻩﻊﺘﻜﺪ‪ .‬ك وﳓﻮ ﻴﺬا ﻘﺼﺎ ﻩﺜﻢ ﻛﻮل‬ ‫اﻻﲚﺔ ان ا ﺪﯾܙ اﻣﻀﻊﻴﻗ ﯾﻮ د ﰲ ﻘﻀﺎﺋﻢ ا ﻈﻪﺎل واﻣﱰﻏﻴ܈ واﻣﱰﻴﻴ܈ وﻻ ﻳܹ ّ‬ ‫ـﺘﺪل ܉ﻳ ﻉﲆ‬ ‫ا ﺣﻜﺎم وﷲ اﻣﻵﺎدي‪.‬‬ ‫‪472‬‬ ‫وﻛﺎل اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ ﰲ ﺧﺮ >اﻣﺮܸﺎة< ﻛﺎل ﯾﻊﲏ ܉ﻊﺾ ﻩﻫ اﻅﺮﻲ ﻛﺪ ﻛﺮ اﻥﻜﺘﺎ‬ ‫واﻣܹـﻨّﺔ ﻘﻜﻴﻗ ﺣﳬܒ اﻻﺟﻪﺎع ّﰒ ﺣﳬܒ اﻣﻜﻴﺎ ﻘﺄﳃﺘﻵﻪﺎ ﻩﻜﺎم ﻞﺘﺎ او ܸـﻨّﺔ؟ ﻘﻜﻦܒ واﱐ‬ ‫وان ﺣﳬܒ ܉ﻵﻪﺎ ﻞﻪﺎ ﺣﻜﻨ اﻥﻜﺘﺎ واﻣܹـﻨّﺔ ﻘﺄﺻﻢ ﻩﺎ ﺣﻜﻨ ܉ﻳ ﻩﻨﻵﺎ‪ 473‬ﻩﻙﱰق‪ .‬ﻛﺎل ﻘﻴﺠﻮ‬ ‫ان ܕﻜﻮن ﺻﻮل ﻩﻙﱰﻛﺔ ا ܸـﺒﺎ ﲢﻜﻨ ܉ﻵﺎ ﺣﻜﻪﺎ واܩﺪا؟ ﻛﻦܒ ﻬﻊﻨ ﳛﻜﻨ ܋ﻜﺘﺎ ﷲ واﻣܹـﻨّﺔ‬ ‫اجﺘﻪﻇ ﻉﻦﻴﻵﻪﺎ اﻟذﻼﻫ ﻻ اﺧﺘ ف ﻘﻴﻵﻪﺎ ﻘﻨﻜﻮل ﻣﻵﺬا ﺣﳬﻨﺎ ا ّﻚ ﰲ اﻣﻈﺎﻴﺮ واﻣﺒﺎﻂﻫ‪ .‬وﳓﻜﻨ‬ ‫ﺑܹـﻨّﺔ وﯾܒ ﻩﻫ ﻂﺮﯾﻚ اﻻﻬﻙﺮاد وﻻ ﯾﺠﺘﻪﻇ ]اﻣﻨﺎ [‪ 474‬ﻉﻦﻴﻵﺎ ﻘﻨﻜﻮل ﺣﳬﻨﺎ ا ّﻚ ﰲ اﻣﻈﺎﻴﺮ ﻻﻬﻳ‬ ‫ﻛﺪ ﳝﻜﻫ اﻣﻎﻦﻂ ﻘﻴﻪﻫ وى ا ﺪﯾܙ‪ .‬وﳓﻜﻨ اﻻﺟﻪﺎع ّﰒ اﻣﻜﻴﺎ وﻴﻮ ﺿﻊﻗ ﻩﻫ ﻴﺬا وﻥﻜ ّﻨﻵﺎ‬ ‫ﻩﲋة ﴐو ﻻ ّ‬ ‫ﳛﻢ اﻣﻜﻴﺎ وا ﱪ ﻩﻮﺟﻮد‪ّ .‬ﰒ ܻـ ّﺒﻳ ﻴﺬا ܉ﻜﻮه ﻛﴤ ܉ﻊﻦﻪﻲ ان ﻩﺎ ا ُدﻈﻰ ﻉﻦﻴﻳ‬ ‫ﻞﻪﺎ ا ّدﻈﻰ ﻉﻦﻴﻳ ﺑܼﺎﻴﺪ وﳝﲔ‪52] .‬و[ وﻴﻮ ﺿﻊﻗ ﻩﻫ ܻﺎﻴﺪﻼﻫ و ﻛﺮا ﻲ‪ .‬ﻘﺎن ﱂ ﻉﲅ وﱂ ﯾﻜ ّﺮ‬ ‫ﻛﻀﻴܒ ﻉﻦﻴﻳ ﺑܼﺎﻴﺪﻼﻫ وﻛﺪ ﯾﻎﻦﻄﺎن وﯾﻵﻪﺎن‪ .‬وﻉﻦﻪﻲ و ﻛﺮا ﻲ ﻉﻦﻴﻳ ﻛﻮى ﻩﻫ ܻﺎﻴﺪﻼﻫ‪ .‬ﰒ ﻛﻀﻲ‬ ‫‪465‬‬ ‫‪466‬‬ ‫‪467‬‬ ‫‪468‬‬ ‫‪469‬‬ ‫‪470‬‬ ‫‪471‬‬ ‫‪472‬‬ ‫‪473‬‬ ‫‪474‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺎﻣﻮا‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ﻘﻲ د‪ :‬اﻣܼـﻴﺎﻂﲔ‬ ‫ܸﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻܸـﺘﺌﻨﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻅﺮﻲ ﻘﺬﻛﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻨﻵﻪﺎ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪133‬‬ ‫‪arabic edition‬‬ ‫ﻉﻦﻴﻳ ܉ﻨﻜﻮه ﻈﻫ اﻣﻴﻪﻴﻫ وﳝﲔ ﺻﺎﺣﺒﻳ وﻴﻮ ﺿﻊﻗ ﻩﻫ ܻﺎﻴﺪ وﳝﲔ ﻬّﻳ ﻛﺪ ﯾﻨﲁ ﺧﻮف اﻣܼﻵﺮ‬ ‫واܸـﺘﺼﻎﺎ ﻩﺎ ﳛﻦﻗ ﻉﻦﻴﻳ وﻛﺪ ﻼﻜﻮن ا ﺎﻣﻗ‪ 475‬ﻣﻨﻙܹﻳ ﻍﲑ‪ 476‬ܚـﻜﺔ وﺣﺮﯾﺼﺎ ﻘﺎﺟﺮا‪.‬‬ ‫وﻉﲇ‪ .‬وﻛﺪ ܓﻴܒ‪ 477‬܉ﻳ ّ‬ ‫ﻴﺬا ﲨﻴﻇ ﻩﺎ ﯾﺘﻳ ﰲ ﻴﺬﻲ اﳌܹﺄة ﻩﻫ ام اﻣﻨﺎ ﳑﺎ ﱄ ّ‬ ‫ﻉﲇ ﻩﺎ ﻛﺎﻣﻮﻲ‬ ‫ﱂ ﻍﺎد ﻩﻨﻳ ܻﻴﺌﺎ ﻣﻴﻨﻈﺮﻲ اﻣﻊﺎﱂ اﳌﻨﺼﻗ‪ 478‬ﻘﻴﻊﲅ اﻬﻳ ﻻ اﻉﱰاض ﻉ ّﲇ ﻻﻛﺘﺪاﰄ ܉ﺄﲚﺔ اﻻܸ م‪ .‬وﱂ‬ ‫ﲻﻢ ﻞﺎذي ﻼﺮوم اﻣﺘܼﻨﻴﻇ ﻉ ّﲇ ܉ﻎﲑ ّ‬ ‫ﺣﻚ ﻘﻴﺬﻛﺮ ﻩﺎ ه ﻉﲆ ﲻﻳ ﻘﻜﻂ ﻣﺮ ّد ﻩﺎ ﻛﺼﺪ ܉ﻳ ا ﲑ ﻩﻫ‬ ‫اﻻܸﺘܼﻵﺎد ﻉﲆ ّ‬ ‫ﲱﺔ ﻩﺎ ﳓﻫ ﻉﻦﻴﻳ وﻘܹﺎد ﻩﺎ ﻉﻦﻴﻳ ا ﻉﺪاء ﲟﺎ ﻈﻨﺪﻴﻨ وﯾﻊﺘﻜﺪون ﺻﺤّ ﺘﻳ‪ .‬ﻣﻴﻜﻮن‬ ‫ا ﻩﺮ ܉ﻊﺪ اﻣﺰاﻩﻵﻨ ﲟﺎ ﯾﻦﱱﻩﻮن واﻘﺤﺎﻩﻵﻨ ܉ﻊﲔ ﻩﺎ ﯾﻊﺘﻜﺪون واﻣﻜﺎﻩﻵﻨ ا ﺠﺮ ﲟﺎ ܉ﻳ ﯾﻊﺘ ّﺪون‪. 479‬ﻞﻪﺎ‬ ‫ﻛﻴﻢ واﻣﻙﻀﻢ ﻩﺎ ܻﻵﺪ ܉ﻳ ا ﻉﺪاء‪ .‬ﻘﻜﺎن ܩﺎﺻﻢ ﻩﺮﻴﻨ اﻬﻵﻨ ﻩّﻮﱐ ﳌﺪي ﻟﻦﻜﺮ ن ﲟﺎ ﻴﻮ ّ‬ ‫ﴐ‬ ‫ﻴﻢ اﻥﻜﻙﺮان وﴎّ ﻴﻢ اﻻﳝﺎن وﺣﺰ اﻣﺮﲪﻫ‪ .‬وﱂ ل ﺟﻵﺪا ﰲ اﻣﻨﺼﻴﺤﺔ ﻣﻨﻙﴘ وﻟﻦﻪܹﻦﻪﲔ‪.‬‬ ‫وﻩﺎ ﻠﻨܒ ﲝﻪﺪ ﷲ ﻩـ ّﺘـﻵﻪﺎ ّ‬ ‫ﻛﻂ ﰲ دﯾﲏ وﻻ ﻩﻎﻪﻮﺻﺎ ّ‬ ‫ﻉﲇ ﰲ ﻉﻦﻪﻲ‪ .‬وﻣܹܒ اﳌﻨﺤﺮف اﻣﻨܹ܈‬ ‫]ﻉﲇ[‪ّ 480‬‬ ‫وﻻ اﳌﺬﻩﻮم اﻣﻊܼﲑ وﻻ ﺣﻙﻄ ّ‬ ‫ﻛﻂ ﻬّـﻲ ﻠﻨܒ ﰲ ܻـﺒﺎﰊ ﻉﲆ ﺧﺼة ﻍﲑ ﻩﺮﺿ ّﻴﺔ ﳛﻜﻨ‬ ‫اܸـﺘﺼﺤﺎ܉ﻵﺎ ﻣﻴﻈﻫّ ﰊ ﻩﺮﺟّ ﻪﺎ اﻣﻈﻨﻮن‪.‬‬ ‫ا ﺎﲤﺔ‬ ‫ﻘﻴﻪﺎ ﯾﻊ ّﺮف ﲜ ة ﻞﺘﺎﰊ‬ ‫اﳌﻙﴪﻼﻫ وﻮﺰّﻴܒ ﻞﺘﺎﰊ‬ ‫و ك ﻩﺮان‪ :‬ا ّول اﻣܹ ﻩﺔ ﻩﻫ ا ﻩﻮ اﻣܼﻨﻴﻊﺔ اﻣﱵ وﻛﻇ ﻘﻴﻵﺎ ﻍﲑي ﻩﻫ ّ‬ ‫ﯾﺪل ﻉﲆ ّ‬ ‫ﻈﻨﻵﺎ‪ .‬واﻣﺜﺎﱐ ﰲ ﻛﺮ ﳾء ﳑﺎ ّ‬ ‫ﲢﻦﻴﻳ اﻥﻜﻪﺎل‪ .‬وﻴﻮ ﻛܹﻪﺎن‪ :‬ا ّول ﻼﺮاد ܓﻙܹﲑ ا‬ ‫ܩﺎ ‪ 481‬ﰲ ܓﻮﺟﻴﻵﻵﺎ اﻣﻊﻦﻪﺎء‪ .‬واﻣﺜﺎﱐ ﻼﺮاد ܸﻮ اﻥﻜﻮܜﺮ ﻥﻜﻮﻬﻵﺎ ﺧﴫ ﻩﺎ ﻘﻴﻳ ]‪ّ [ 52‬‬ ‫ﻣﻴﺪل ك‬ ‫ﻉﲆ ܉ﻜ ّﻴﺘﻳ‪.‬‬ ‫ا ﻩﺮ ا ّول‬ ‫اﻬـّﻲ ﻮﺰّﻴܒ ﻞﺘﺎﰊ – و اﻣﺤﻪﺪ واﻣﻙﻀﻢ وا ﻮل وﻩﻨﻳ ܸـﳣﺪ اﻣﻊﺼﻪﺔ ﻩﻫ ّ‬ ‫ﰻ ܸﻮء واﻣﻜ ّﻮ ﻉﲆ‬ ‫ك واﻣﻄﻮل – ﻈﻫ ﻩﻮ ﻘﺎﺣܼﺔ وﻛﻇ ﻘﻴﻵﺎ ّ‬ ‫اﳌﻙﴪﻼﻫ وﻈﻈﻪﺎ ﻴﻨ‪ .‬وﱂ ܩﺪا ﻩﻫ‬ ‫ﺟﻦـﺔ‪ّ 482‬‬ ‫‪475‬‬ ‫‪476‬‬ ‫‪477‬‬ ‫‪478‬‬ ‫‪479‬‬ ‫‪480‬‬ ‫‪481‬‬ ‫‪482‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اخﺎﻣﻗ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻉﲔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܚﺒܒ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳌﺼﻨﻗ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻊﺘﻜﺪون‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺟﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﲨة‬ ‫‪arabic edition‬‬ ‫‪134‬‬ ‫اﳌﺘﺪﯾﻨﲔ‪ 483‬܉ﺜﻦ܈‪ 484‬ا ﻈﺮاض اﳌﺼﻮﻬﺔ ﯾﺘﻊ ّﺮض ﻟﻦﺘﻨﺒﻴﻳ ﻉﻦﻴﻵﺎ واܻﻵﺎ ﻩﺮﻴﺎ ﻣ܃ ﯾﻎ ّﱰ ܉ﻵﺎ ﻩﻫ ﱂ‬ ‫ﯾ ّﺘܹﻇ اﻉﻳ ﰲ اﻣﻙﻨﻮن اﻣﻊﻦﻪﻴﺔ و ّ‬ ‫ﯾﺘﻀﻦﻇ اﳌﻊﺎ ف اﻣﴩﻈﻴﺔ‪ .‬ﻥﻜﻮﻬﻵﺎ اܻـ܃ﺔ ﻈ ّﻪﻫ ﯾﻜﺘﺪى ܉ﻳ ﻘﻴﺆܮﺬ‬ ‫اﻩﻳ ّ‬ ‫ﻩܹﻦﻪﺎ ﻥﻜﻮﻬﻳ ﻻ ﻩﻎﻪﺰ‪ 485‬ﻘﻴﻳ‪ .‬ﻘﻵﻮ ﱂ ﯾﻀﻊﻵﺎ ّ‬ ‫ﻏܼﺎ ﻟﻦﻪܹﻦﻪﲔ وﻻ ܓﻵﺎوا ادﻼﻫ وﻥﻜﻫ ﻣﻴﺼﺪق‬ ‫ﷲ ﻛﻮل اﻻﻩﺎم ﻩﺎك ﲪﻳ ﷲ ﰲ ان ّ‬ ‫ﰻ ܩﺪ ﯾﺆܮﺬ ﻩﻫ اﻩﻳ وﻼﺮ ّد اﻻ اﳌﻊﺼﻮم ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ‪ .‬وام اﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ ﺣﻴܙ ﻛﺎل ﺻﻨّﻙܒ ﻴﺬﻲ اﻥﻜﺘ܈ وﻩﺎ ﻣﻮ ﻘﻴﻵﺎ ﺟﻵﺪا‬ ‫واﱐ ﻉﲅ ان ﻘﻴﻵﺎ ا ﻄﺄ ﻻن ﷲ ܓﻊﺎﱃ ﯾﻜﻮل }وﻣﻮ ﻞﺎن ﻩﻫ ﻈﻨﺪ ﻍﲑ ﷲ ﻣﻮﺟﺪوا ﻘﻴﻳ اﺧﺘ ﻘﺎ‬ ‫ﻞﺜﲑا{ و ﻞﻪﺎ ﻛﺎل‪ .‬ﻩﻫ ك ا ܩﺎدﯾܙ اﳌﻮﺿﻮﻉﺔ اﻣﱵ ﻻ ّ‬ ‫ﳛﻢ ﻛﺮﻴﺎ اﻻ ﻉﲆ ܸﺒﻴﻢ اﻣﻜﺪح ﻘﻴﻵﺎ‪,‬‬ ‫ﻘﺤﻜﻪﻵﺎ ﺣﻜﻨ اﳌﺒﺪل ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ اذي ﻉﻦﻪﻨﺎ ܓﺒﺪﯾه ﺑܼﻵﺎد ﻞﺘﺎ܉ﻨﺎ اﻣﱵ ﻻ ܻﻵﺎد ﻉﺪل‬ ‫ﻩﻨﻵﺎ‪ .‬ﻞﻪﺎ ان ﻩﺎ ﻅﻫّ ﺻﺤّ ﺘﻳ واﻬﻳ ﻻ ܓﺒﺪﯾﻢ ﻘﻴﻳ ﺣﳬﻳ ﺣﻜﻨ اﻵا اﳌﻨܹﻮܮﺔ ﻩﻫ ﻞﺘﺎ܉ﻨﺎ ﰲ وﺟﻮ‬ ‫ﻩܷ اﶈﺪث ه او ﺣﺮﻩﺘﻳ ﻞﻪﺎ ﻴﻮ ﻩﺬﻴ܈ اﻣܼﺎﻘﻊﻲ ﲪﻳ ﻞﻪﺎ ﻩﴣ ܉ﻴﺎﻬﻳ‬ ‫اܩﱰاﻩﻳ ا ﻜﻨ ܋ﻜﺮاﻴﺔ ّ‬ ‫ﰲ اﻣﻙﺼﻢ ا ﺎﻩܷ‪.‬‬ ‫وﻩﻫ اﳌﻮﺿﻮع اﳌܼﺎ اﻣﻴﻳ ﻩﺎ ﻧܹ܈ اﱃ ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﰲ ﻘﻀﺎﺋﻢ اﻣܹﻮ ܸﻮ‬ ‫ܸﻮ ‪ .‬وﻞﺬا ﻩﺎ ﻧܹ܈ اﱃ ّﰊ ﴈ ﷲ ﻈﻨﻳ‪ .‬و ﻛﺮﻲ‪ 486‬ﻩﻫ ا ﲚﺔ اﻣﻵﺎدﻼﻫ اﳌﻮܚﻮق ܉ﻵﻨ ﲪﻵﻨ‬ ‫ﷲ ܓﻊﺎﱃ وﻬﻙﻊﻨﺎ ܉ﻊﻦﻮﻩﻵﻨ اﻣﻮاܩﺪي واﻣﺜﻊﻦﱯ ّﰒ اﻣﺒﻴﻀﺎوي ﺑܹـﻴﺎق ﯾﻜﻄﻇ ﻩﻫ ﯾﻨﻈﺮﻲ ﻩـ ّﻪﻫ ﻻ ﻉﲅ‬ ‫ّ‬ ‫اﳌﺘـﻪـﻀﻋ‬ ‫ه اﻬﻳ ﳑﺎ ﳛﺘܠّ ܉ﻳ وﻻ ﻩﻄﻊﻫ ﻘﻴﻳ‪ .‬وﻞﺬا ]‪53‬و[ اﻣﺰؼﴩي ﻛﺮﻲ‪ .‬وﻞﺎن ﳚ܈ ﻉﲆ ﻴﺬا‬ ‫܉ﺄﻈﺮاض اﻣﻊﻦﻪﺎء ان ﯾﻨ ّﺒﻳ ﻉﻦﻴﻳ ﻩﻫ ܩﺬ ﻲ‪ 487‬ﻉﲆ ﲻﻳ ﻩـ ّﻪﻫ ﻻ ﻩﻎﻪﺰ ﻘﻴﻳ ﻈﻨﺪ اﻣﺘﺤﻜﻴﻚ ﻥﻜﻮﻬﻳ‬ ‫ﻩﻫ ﻞﺎ܋ﺮ وﻣﻴﺎء ﷲ وﻴﻮ ا ܸـﺘﺎ ܉ﻮ ا ܹﻫ ا ﺮاﻣّـﻲ ﲪﻳ ﷲ وﻬﻙﻊﲏ ܉ﱪﻞﺎܓﻳ‪ .‬ﻘﺎذي ّ‬ ‫ܕﳫﻨ ﻘﻴﻳ‬ ‫ﺣﱴ ﳚ ّﺮﻲ ﺣܹﺪﻲ ّ‬ ‫ﱂ ﯾﺆ ﻣ ّـﺎ ﻬﻙܹﻳ وﱂ ّ‬ ‫ﳛﻂ ﻣ ّـﺎ ﻩﻫ ﻛﺪ ﻴﺎ‪ .‬وﻩﺎ اﻲ ﯾﻨﺘﻵـﻲ ّ‬ ‫وﻛة دﯾﻨﻳ اﱃ ﻛﺎ ﻉﺔ‬ ‫ﯾﺼﲑ ܉ﻵﺎ ﻩﺜ وﻉﱪ وܩﺪﯾﺜﺎ ܉ﲔ اﻣﻨﺎ ‪ .‬ﻞﻪﺎ ﻛﺎل اﻣܼﻵﺎ ا܉ﻮ اﻣﻙﻮا ܸﻊﺪ ܋ﻫ ﻩﺤﻪﺪ اﻣﺘﻪﻴﻪﻲ‬ ‫اﳌﻦﻜ܈ ﲝﻴܽ ܉ﻴܽ ﻣܼܯܽ ܓﻨ ّﻜﺼﻳ‪:‬‬ ‫ﻻ ܓﻀﻇ ﻩﻫ ﻈﻈﲓ ﻛـــــــــﺪ‬ ‫وان ﻠﻨܒ ﻩܼﺎ ا اﻣﻴﻳ اﻣﺘﻊﻈﲓ‬ ‫ﻘﺎﻣﴩﯾﻗ اﻥﻜﺮﱘ ﯾﻨﻜܽ ﻛﺪ ا‬ ‫اﻣﺘﻊ ّﺪي ﻉﲆ اﻣﴩﯾﻗ اﻥﻜﺮﱘ‬ ‫وﻣـﻇ اﶆــــﺮ اﻣﻊﻜـــــــﻮل ـ‬ ‫اﶆــــــــﺮ ܉ﺘﻨﺠﻴܹﻵﺎ واﻣﺘﺤﺮﱘ‬ ‫‪488‬‬ ‫‪483‬‬ ‫‪484‬‬ ‫‪485‬‬ ‫‪486‬‬ ‫‪487‬‬ ‫‪488‬‬ ‫ﻘﻲ ح‪ :‬اﳌﺒﺘﺪﺋﲔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻍﲑ واﺿﺤﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻎﻪﺰ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬و ﻛﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܩﺪوﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺪ ي‬ ‫‪135‬‬ ‫‪arabic edition‬‬ ‫اﻩﺎ وﺟﻮ اﻣﺘﻨﺒﻴﻳ ﻉﲆ اﻣﺰؼﴩي ܉ﺪل ܓﻨﺒﻴﻵﻳ‪ 489‬ﻉﲆ ا ﺮاﻣّـﻲ ﻘ ﻬﻳ وان ﻞﺎن داﻈﻴﺔ اﱃ اﻻﻉﱱال‬ ‫ﻘﻵﻮ ܚﻜﺔ ﰲ اﻣﻨﻜﻢ ﳌﺎ ﻻ ّܓﻊﻦﻚ ه اﻻﻉﱱال ﻩﻫ ا ﺪﯾܙ وا د وﻍﲑﻴﻪﺎ‪ .‬وﻛﺪ اﻍ ّﱰ ܉ﻳ ﻩﻫ ﺧﺘﴫ‬ ‫ﻞﺘﺎ܉ﻳ ّ‬ ‫وﻛدﻲ ﰲ ﻬﻜﻢ ܓك ا ܩﺎدﯾܙ ܉ﻢ اﻍ ّﱰ ܉ﻳ ﻞﺜﲑ ﳑﻫ ﻬﻜﻢ ﻈﻨﻳ ﰲ ܉ﻊﺾ دܸﺎﺋܷ اﻻﻉﱱال‪.‬‬ ‫‪490‬‬ ‫ﻘﻙﴪ ﻩﺘﻮ ّﻘﻴﻝ ܉ﻜﻮه ي ﻩܹـﺘﻮﰲ‬ ‫ﻩﻫ ك ﻩﺎ ﻛﺎه ﰲ ﻛﻮه ܓﻊﺎﱃ }اﱐ ﻩﺘﻮ ّﻘﻴﻝ و اﻘﻊﻝ ا ّﱄ{ ّ‬ ‫ﺟك‪ .‬وﻩﻊﻨﺎﻲ اﱐ ﻉﺎﺻﻪﻝ ﻩﻫ ان ﯾﻜﺘك اﻥﻜ ّﻙﺎ وﻩﺆﺧﺮك اﱃ ﺟﻢ ﻞﺘﺒﺘﻳ ك وﳑﻴﺘﻝ ﺣﺘﻗ‬ ‫ﻬﻙﻝ ﻻ ﻛﺘ ܉ﺄﯾﺪﯾﻵﻨ‪ .‬ﻘﺠﻊﻢ اﻥام اذي ﻴﻮ ﻩﻫ اﻥﻜﻨﺎﯾﺔ‪ 491‬اﻻﳝﺎﺋﻴﺔ‪ 492‬اﻣﱵ ﻣﻴܷ ﰲ اﻣﻊﺒﺎ‬ ‫܉ﻵﺎ ܉ﲔ اﻣܹ ﻩﺔ واﳌﻮ ﺣﺘﻗ ا ﻬﻗ ﻍﲑ واܸﻄﺔ واܩﺪ وﱔ اﻣﻊﺼﻪﺔ ﻩﻫ اﻣﻜﺘﻢ ﻠﻨﺎﯾﺔ ܓﻦﻮﳛﻴﺔ‬ ‫ﻻܚﺒﺎܓﻳ واܸﻄﺘﲔ ܉ﲔ اﻣܹ ﻩﺔ واﳌﻮ ﺣﺘﻗ ا ﻬﻗ‪ .‬و ك ܉ﻨﺎء ﻩﻨﻳ ﻉﲆ ﻩﺬﻴﺒﻵﻨ اﻣﻙﺎܸﺪ ﰲ ان‬ ‫ﻟﻦﻪﻜﺘﻮل‪ 493‬ﺟﻦﲔ وان ]‪ [ 53‬اﻣﻜﺎܓﻢ ﻛﻄﻇ ا ﺟﻢ اﳌﻜﺘﻮ ‪ .‬وﻛﺪ اﻍ ّﱰ ܉ﻳ ﻩﻫ ܮﺬ ﻩﻨﻳ ﻘﻨﻜﻦﻮا‬ ‫ﻈﺒﺎ ܓﻳ ܉ﻦﻙﻈﻵﺎ او ﻩﺎ ﯾﺆ ّدﯾﻵﺎ ﻩﻫ ﻍﲑ ܓﻨﺒﻴﻳ ﻉﲆ ك‪.‬‬ ‫ّ‬ ‫واﻩﺎ ان ا ﺮاﻣّـﻲ ﻩﻫ ﻞﺎ܋ﺮ وﻣﻴﺎء ﷲ ﻘﻦﻪﺎ ﯾﺪل ﻉﻦﻴﻳ ܩﺎه اﻣﱵ ﻬﻜﻦﻵﺎ اﳌﺆ ﺧﻮن ﻩﻫ اﻣﺰﻴﺪ‬ ‫واﻻﻬﻜﻄﺎع اﱃ ﷲ وﻣﺰوم اﻣܹـﻨّﺔ واﻣﺼﱪ ﻉﲆ ا ى ّ‬ ‫ﺣﱴ اذي ّ‬ ‫ﻏﺾ ﻩﻨﻳ اﻣܼﻵﺎد ه ﲝܹﻫ‬ ‫ػﻂ اﻣܼﻵﺎد ا ﲑ‪ .‬ﻴﺬا ﻩﻇ ﻩﺎ ّ‬ ‫اﻣܹﻪܒ اذي ﻴﻮ ّ‬ ‫ﯾﺪل ﻉﻦﻴﻳ اﻩﻳ ﰲ ܓﻙܹﲑﻲ وﻍﲑﻲ ﳌﻫ ه وق‬ ‫ﰲ ﻩܼﺎ ‪ 494‬ا وﻣﻴﺎء وﻩﻮا د ا ﺻﻙﻴﺎء‪ .‬واذي وﺟﺪ ﻩﻫ >ܓﻙܹﲑﻲ< ﻩﻫ ّول اﻣﻜﺮ ن اﱃ ܚﻨﺎء ل‬ ‫ﲻﺮان‪ .‬ﻘﻪﻫ اد اﻣﻮﻛﻮف ﻉﲆ ﺣﻜﻴﻜﺔ ܩﺎه ﰲ ﻣﺰوم اﻣﴩع واﻣﺘﻪّܹ ﻝ ܉ﺄوܚﻚ ﻈﺮى اﻣܹـﻨّﺔ ﻘﻦﻴﻨﻈﺮﻲ‪.‬‬ ‫ﻘﻊﲇ د ﻞﻳ‪ .‬واﻩﺎ ﻍﲑ ܓﻙܹﲑﻲ ّ‬ ‫ﻘﺎن ﻅﻙﺮ ﻘﻴﻳ ﺑﴚء ﯾﻈﻵﺮ ﻩﻨﻳ دﱏ ﻩﻴﻢ‪ 495‬اﱃ ﻍﲑ ك ّ‬ ‫ﻘﲁ ﻩﺎ‬ ‫اﻂﻦﻊܒ ﻉﻦﻴﻳ ﻩﻨﻳ ﻴﻮ ﻩﻫ ك اﻣﻨﻪﻂ‪ .‬ﱂ ﻘﻴﻳ ﻩﺎ ﯾﻦ ّﻨ ܉ﻨﻜܽ ﺻ ‪.‬‬ ‫وﻣﻴܷ ﻈﻨﺪ ܩﺪ ﻩـ ّﻪﻫ ﯾﻊﺮﻘﻨﻲ ّ‬ ‫ܻﻝ ﰲ ّ‬ ‫ܓﺼﻦﱯ ﰲ اﻣܹـﻨّﺔ ّ‬ ‫ّ‬ ‫ﺣﱴ ان ܉ﻊﺾ ﻩﻫ ﯾﺘﻪﻀﻋ ﰊ ﯾﻨܹﺒﲏ‬ ‫ّ‬ ‫اﻣܹﻮي‪ .‬ﻘﻴﻈﻨﻮن ان اﻮﻜﺎ ي‬ ‫اﱃ اﻻﻮﻜﺎ ﻉﲆ ا وﻣﻴﺎء ﻣﻊﺪم ﻩﻊﺮﻘﺘﻵﻨ اﳌﴚ ﻉﲆ ܸﻮاء اﳌﻨﻵܠ‬ ‫ﻉﲆ ܉ﻊﺾ ا اﻣܹﺔ ﳌﻨﺎ܉ﺬܓﻳ اﻣܹـﻨّﺔ ﺑܼﻵﺎد ﻞﺎ܋ﺮ ﻩܼﺎﱗ اﻣﻄﺎﺋﻙﺔ اﳕﺎ ﻴﻮ ﻣܹﻮء اﻈﺘﻜﺎدي ﰲ اﻣﻄﺎﺋﻙﺔ‬ ‫وﻈﻨﺪ ﷲ ܓﺠﺘﻪﻇ ا ﺼﻮم‪.‬‬ ‫ّ‬ ‫واﻩﺎ اܸـﺘﺤ ل اﻣﺘﻊﺮﯾﺾ ܋ﻜﻙﺮﻲ ﺟﻢ اﻩﻳ ﰲ وﻛܒ ﺧﺮوج ادﺟّ ﺎل ﻘﺰة ﯾﻨﺒﻎﻲ اﻻܸـﺘﻎﻙﺎ‬ ‫ﻩﻨﻵﺎ ﻻن اﻣﺘﻜﻙﲑ ﻩﺮ ﻈﻈﲓ ﻻ ﳚﻮ ا ﻛﺪام ﻉﻦﻴﻳ ﻣ ّـﺎ ܉ﺄﻩﺮ ﴏﯾܧ او ﻅﺎﻴﺮ ﻅﻵﻮ ا ﻻ ﯾﻜﺒﻢ ﴏﻘﻳ‬ ‫ﻈﻨﻳ ﻣﻮﱔ اﻻﺣﺘﻪﺎل اﻣﺼﺎ ف‪ .‬و ﻂ ﻛﻳ ﻉﻦﻴﻳ ﻩﺎ ﻂﻦﻜﻳ ܉ﻨﺎء ﻉﲆ ان ܩﺎدﯾܙ ادﺟّ ﺎل ّ‬ ‫داة ﻉﲆ‬ ‫ان اﻣﻮﻛܒ اذي ﳜﺮج ﻘﻴﻳ ﳑﺎ اܸـﺘﺄܜﺮ ﷲ ܉ﻊﻦﻪﻳ‪ .‬وﻣﻴܷ ا ﻩﺮ ﻞﺬك‪ .‬وﻩﻫ ا ّدﻈﻰ ܮ ﻘﻳ ﻘﻊﻦﻴﻳ‬ ‫‪489‬‬ ‫‪490‬‬ ‫‪491‬‬ ‫‪492‬‬ ‫‪493‬‬ ‫‪494‬‬ ‫‪495‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻨﺒﻴﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺘﻮﰲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻥﻜﺘﺎ܉ﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻ܉ﻪﺎﻬﻨﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻟﻦﻪﻜﺘﻮﻣﲔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺘﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺜﻢ‬ ‫‪arabic edition‬‬ ‫‪136‬‬ ‫]‪54‬و[ اﻣﺒﻴﺎن‪ .‬ﻘﺎن ﻩﺎ ﻛﺮﻲ ]اذﻴﱯ[‪ 496‬ﰲ ادﻻة ﻉﲆ ك ﻣﻴܷ ﻘﻴﻳ دﻻة‪ .‬ﻘﺎن اﻣﺘﺤﺬﻼﺮ ﻩﻫ‬ ‫اﻣﴚء ﻼﻜﻮن ﻏﺮاض ﻞﺜﲑ ‪ ,‬ﻩﻨﻵﺎ ﻞـﱶ اﻣﺘﻵﻮﯾﻢ ﻣﻴܼـﺘ ّﺪ ا ﺬ ‪ .‬ﻘﺎن اذي ﻛﺎل ان ﳜﺮج وا‬ ‫ﻘﻴﻜﻨ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܮﱪ ان ﻉﻴﴗ ﻉﻦﻴﻳ اﻣܹ م ﻴﻮ اذي ﯾﻜﺘه‪ .‬واﻬﻳ ﻼﻜﻮن ﻛﺒﻢ ﺧﺮوﺟﻳ‬ ‫ﻻ ل وﻘﱳ وػﻫ وﻩﻮ ﻴﺎﺋة‪ .‬وܮﱪ ان وﺟﻮدﻲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﺎن ﻩّﺘﻳ‪ .‬واﻬﻳ ا ا ﻩﺎ‬ ‫اﻴﺎ ﻩﺎ ܓﻮﻉّﺪ اﱃ ﻍﲑ ك ﻩﻫ ا ﻩﻮ ّ‬ ‫اداة ﻉﲆ ﻍﲑ ﻩﺎ ﻘﻵﻨ اذﻴﱯ‪ .‬وﻣﻴܷ ﻩﺎ و د ﰲ ك‬ ‫ّ‬ ‫܉ﺄدل ﻉﲆ اﻬﻳ ﳑﺎ ﻻ ﯾﻊﲅ ﳑﺎ و د ﰲ اﻣﺮوح‪ .‬ﻘﻦﻮ ﻞﺎن ك ﯾﻮﺟ܈ ܕﻜﻙﲑ ﻩﻫ ܮﺎض ﻘﻴﻳ ﻣﺰم ﻩﻨﻳ‬ ‫ܕﻜﻙﲑ ﻩﻫ ܮﺎض ﰲ اﻥام ﻉﲆ اﻣﺮوح ﻩﻫ ﻉ م ا ﻩّﺔ او ܓﻙܹـﻴﻜﻵﻨ وܓﻀﻦﻴﻦﻵﻨ‪ .‬ﻉﲆ اﻬﻳ ﻣﻮ ܚﺒܒ‬ ‫اﻬﻳ ﳑﺎ اܸـﺘﺆܜﺮ ܉ﻊﻦﻪﻳ ﻩﺎ ﻞﻙﺮ ا ﺎﺋﺾ ﻘﻴﻳ اﻻ ﺑﴩو ﺧﺮى‪ ,‬ا ܩﺎﻂﺔ ܉ﻊﻦﻪﻵﺎ ﺻﻊﺒﺔ اﳌﺮام ّ‬ ‫ﻩﺘﻊﺬ‬ ‫اﻣﻨﻈﺎم اﻻ ﻉﲆ اﻣﻊﻦﻪﺎء ا ﻉ م‪.‬‬ ‫وﻛﺪ ﺣ ّﻜﻚ اﻣﻜﻮل ﻘﻴﻵﺎ اﻻﻩﺎم ﺣـﺠّ ﺔ اﻻܸ م ﻞﻪﺎ ﻛﺮܓﻳ ﰲ ܩﺎܻـﻴﺔ >ﴍح ا ﻣﻙ ّﻴﺔ< ﻴﺬا ﻈﻨﺪ‬ ‫ﻩﻫ ﯾﺪ ي ﻩﺎ ﯾﻜﻮل‪ .‬اﻩﺎ ﻈﻨﺪ ﻩﻫ ﯾﻜﻮل ان ﻩﻫ ﻛﺎل ﻣܼܯܽ ﯾﻎﻙﺮ ﷲ ك ﻼﻜﻙﺮ ّﰒ ﻻ ﳚﺪ ﻩﻫ‬ ‫ﻼﺮ ّدﻲ ﻈﻫ ك وﻻ ﳛﻜﻨ ﲜﻵه ﻘﺎ ﻩﺮ ﻈﻨﺪﻲ ܸﻮاء ﻻ ﻘﺮق ܉ﲔ ﻈﺮض وﻈﺮض‪ 497‬وﻻ ܻܯܽ‬ ‫وܻܯܽ‪ .‬ﻉﲆ ان ﻞﺜﲑا ﻩﻫ ا ﻵة ﯾﻈﻫّ ان ﻉﲅ اﻣﺘﺎ ﱗ ܸﻵﻢ اﻣﻊﻦﻮم ﻻﻬﻳ ﻈﻨﺪﻲ ﻻ ﳛﺘﺎج اﱃ ﻍﲑ‬ ‫‪499‬‬ ‫ﻩﺪاد وو ق وﻛﲅ‪ .‬وﻩﺎ ﻉﲅ ان دون ك ﺧﺮ اﻣﻜﺘﺎد‪ .‬ﻘﺎن ﻩﺒﻨﺎﻲ اﻣﺘﻊﺪﯾﻢ وا ﺮح‪ .498‬و]ﻴﻮ[‬ ‫ﻻ ﯾﻜﻮم ܉ﻳ ّ‬ ‫ﺣﻚ اﻣﻜﻴﺎم ﻣ ّـﺎ ﻩﻫ ܓﻀ ّﻦﻇ ﲜﻪﻴﻇ ﻉﻦﻮم اﻣﴩﯾﻊﺔ ﻣﻴﻊﺮف اﻥﻜﺒﺎﺋﺮ واﻣﺼﻎﺎﺋﺮ‪ ,‬وﻩﺎ ﯾﻮﺟ܈‬ ‫اﻣﻙܹﻚ ﻩﻫ ك وﻩﺎ ﻻ ﯾﻮﺟ܈‪ ,‬وﻩﺎ ﻻ ﯾﻮﺟ܈ ا ﺮح ﻩﻫ ﻍﲑ اﳌﻙܹﻜﺎ وﻩﺎ ﻻ ﯾﻮﺟ܈‪ ,‬وﯾﻊﲅ‬ ‫اﻣܹﻴﺌﺔ اﻣﱵ ܕﻜ ّﻙﺮ واﻣﱵ ﻻ ܕﻜ ّﻙﺮ‪ ,‬وﻴﻢ اﻥﻜﺒﲑ ﳾء ܉ﻊﻴﻨﻳ و ﱔ ]‪ [ 54‬ﻩﺮ ﻧܹـﱯ‪ ,‬وﻴﻢ‬ ‫اﳌﻜ ّﻙﺮ ﻟﻦﺼﻎﺎﺋﺮ غﺮد اﺟﺘﻨﺎ اﻥﻜﺒﺎﺋﺮ‪ ,‬ﻘﻴﻪﺎ ܕﻜ ّﻙﺮ اﻣﻄﺎﻉﺎ ﺣﻴﻨ܃ﺬ واﳌﺼﺎﺋ܈‪ ,‬و اﳌﻜ ّﻙﺮ اﻣﻄﺎﻉﺎ‬ ‫واﳌﺼﺎﺋ܈ – ﻘﻪﺎ ﻩﻊﲎ ﯾﺔ اﻣﻨܹﺎء ﺣﻴﻨ܃ﺬ – وﯾﻊﲅ اﻣﺒﺪع اﳌﺒﺘﺪﻉﺔ وﻛﻮاﻣﻵﻨ وﻩﺎ ﯾﻮﺟ܈ ﻩﻨﻵﺎ اﻥﻜﻙﺮ‬ ‫و اﻣﻙܹﻚ وﻩﺎ ﻻ ﯾﻮﺟ܈‪ ,‬وﻩﺎ ﻘﻴﻳ ܮ ف وﻩﺎ ﻻ ܮ ف ﻘﻴﻳ‪ .‬وﻴﺬا وان ﻞﺎن ﻩﺮا ﲤﻜﻫ ﻩﻊﺮﻘﺘﻳ‬ ‫وﻥﻜﻫ دون ك ﻴﻮال‪.‬‬ ‫ّ‬ ‫ﻘﻦﻴﺘﻙ ّﻜﺪ اﻣﻨﺎﻅﺮ ﻬﻙܹﻳ ﻘﺎن ﻞﺎن ﻩﻫ ﻴﻢ ﻴﺬﻲ ا ﻦﺒﺔ ﻘﻦﻴﱪ ܉ﲔ اﻣﺼﻙﲔ وﻳܼ ّﻪﺮ ﻈﻫ اﻣﺰﻬﺪﻼﻫ‪.‬‬ ‫ﻴﺬﻲ ﻩﻮ ﻻ ﯾﻜﻮم ܉ﻵﺎ اﻻ ﻩﻫ ﻘﲎ ﲻﺮﻲ ﰲ اﻻﻬﻜﻄﺎع ﻟﻦﻊﲅ واﻣﻊﻦﻪﺎء‪ ,‬وﺻﱪ ﻉﲆ ܻﻈﻗ اﻣﻊﻴܺ‬ ‫ّ‬ ‫وﻛة ا اﻣﻴﺪ‪ .‬ﻘﻪﺎ ܉ﻊﺪﻴﺎ ﻩـ ّﻪﻫ ﻛﴣ ﻩﺎﻬﻳ ﰲ ﲨﻇ ا ﻄﺎم ﻩﻫ ܩ ل وﺣﺮام ﻩﻇ ܻﻜﺎﯾﺔ ا ﺎل‬ ‫وﲧﺪ ﻬﻊﻪﺔ ي ا ل ﻣﻴﻜﻮن ﻞﻪﺎ ﻛﻴﻢ‪:‬‬ ‫ﻩﻫ ﻘﺎܓﻳ اﻣﻊﲅ وﺧﻄﺄﻲ اﻣﻎﲎ ﻘﺬاك واﻥﳫ܈ ﻉﲆ ܩﺎل‪ܸ 500‬ﻮاء‬ ‫‪496‬‬ ‫‪497‬‬ ‫‪498‬‬ ‫‪499‬‬ ‫‪500‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻏﺮض وﻏﺮض‬ ‫ﻘﻲ د‪ :‬ا ﺮح واﻣﺘﻊﺪﯾﻢ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܩﺪ‬ ‫‪137‬‬ ‫‪arabic edition‬‬ ‫وﻼﻫ‪ 501‬ﱔ ﳑﻫ ﺿ ّﻴﻇ وﻛﺎܓﻳ ﰲ اﻻܻـﺘﻎﺎل اﻣﺜﻦ܈ اذي ﻩﻫ ܻﺄﻬﻳ ان ﳝﻴܒ اﻣﻜﻦ܈‪ ,‬واجﺎﻴﺮ‬ ‫اﻣﻙܹﻚ اﳌﺮ ّدد‪ 502‬܉ﲔ ﻬﻪﻴﻪﺔ وﻞﺬ ‪ ,‬وػﻚ اﻩﻳ‪ 503‬ﰲ ادو ان ﻉﲆ اﻣﻊﻮام واﻣﻊﺠﺎﺋﺰ ﻣﻴﻜﺮ ܩﺪﯾܙ‬ ‫ﻘﺼܧ ا ﻦﻚ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺮاء ﳚ܈‪ 504‬ﻩﻨﻊﻳ ﻩﻨﻵﺎ ﻻن ܸﻦﻪﻵﺎ اܸـﺘﻊﻪﺎه‪ 505‬ا ܸﻜﺎن‬ ‫܉ﻜﺪ ا ﻩﻜﺎن‪ .‬واﻩﺎ ا ا ﻂﻦﻚ ﻣܹﺎﻬﻳ ﻞﻪﺎ ﱔ ﻉﺎدܓﻳ ܉ﻎﲑ ﻉﲅ ﻘ ﺗܹﺄل ﻈﻫ اﻟﻦﺤﻫ اﻣﻙﺎﺣܺ‬ ‫واﻣﺘﺼﺤﻴﻗ اذي ﻻ ﻼﺮﺿﺎﻲ ﻉﺎﻛﻢ‪ .‬ﻘﻴﻜﻮن ܉ﺬك اܸـﺒﺎ اﱃ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﺎ ﱂ ﯾﻜﻢ‬ ‫ﻘﻴﺘﺒ ّﻮ ﻩﻜﻊﺪﻲ ﻩﻫ اﻣﻨﺎ ‪.‬‬ ‫‪506‬‬ ‫وܻﺎﻴﺪ اﻣﻮﺟﻮد ﻩﺼ ّﺪق ذك‪ ,‬ﻘﻦﻴﻄﻦ܈ اﻻﺟﺘﻪﺎع وﯾﻜﺮ ﻞﺘﺎا ﻩﻫ اﻥﻜﺘ܈ ﻣﻴﻊﲅ اﻣﺼﺪق ﰲ‬ ‫ك ﻩﻫ اﻥﻜﺬ ‪ .‬وﻻ دﻣﻴﻢ ﻉﲆ ﺻﺪق ﻴﺬﻲ اﳌﻜﺎة ﻈﻨﺪ ﻩﻫ ﻻ ﯾﻊﲅ ܩﺎه ]‪55‬و[ ﻈﻈﻨ ﻩﻫ ﻞ ّﻙﻳ‬ ‫ّ ‪507‬‬ ‫ﻈﻫ ﻂﻦ܈ اﻟﻦﻜﺎء ﻣﺘﻜﺬﯾ܈ اﻣﻨﺎܸ܈ ه اﱃ ﻴﺬا اﻣܼﻜﺎء‪ .‬ﴈ ܉ﺄن ﯾﻜﺎل ﺻﻨّﻗ وﻞﺘ܈ وﻣﻗ‬ ‫ّﰒ ﻻ ﻼﺮى ﻩﺎ ﻞﺘﺒﻳ ﰲ ﯾﺪ ﻍﲑﻲ ﺻ ‪ .‬ﻣﻴﻜﻮن ﺟﻵﻦﻳ واﻘﱰا ﻲ ﻩﻜﺮوا ܉ﺪﻣﻴه‪ .‬نّ ﻩﻫ ﻩﻊﻳ ا ّﻚ ﻻ‬ ‫ﯾﺒﺎﱄ ا ا ﻅﻵﺮ ﺣ ّﻜﻳ‪ .‬ﻘﻜﻴﻗ ا ا اﻬﻀﻨ اﻣﻴﻳ ﻞﺘﺎ܉ﺔ اﻣﻨﺎ ه ﻉﲆ اﻩﻳ؟ ﻘﻜﻴﻗ ا ا ﻞﺎن ﻩﻫ ﯾـﺤﺎـ‬ ‫ﻈﻨﻳ ﻞﺜﲑا ]ﻘﻜﻴﻗ ا ا ﻞﺎﻬﻮا وي ﺟﺎﻲ وܕﺮ ّدد اﱃ اﻻﻞﺎ܋ﺮ[‪508‬؟ ﻘﻜﺪ ﲨﻇ اﱃ ﻛﻮﻬﻳ ﻉﲆ ا ّﻚ اﻥﻜـﱶ‬ ‫اﻣﻜة و ّ‬ ‫واﻣﻜ ّﻮ ‪ .‬وﺧﺼﻪﻳ ﲨﻇ اﱃ ا܉ﻄﺎه ﻉﲆ ﻩﺎ ﰪ ّ‬ ‫اذة‪ّ ,‬‬ ‫ﺣﱴ اﻬﻳ ﻉﲆ ﲻﻳ ﻂﻮ܉ﺔ ﻩﻦﻜﺎ ‪ .‬وﻻ ﯾﻜﻮل‬ ‫ܻﻴﺌﺎ اﻻ ﻅﻵﺮﻲ ﻟداﱐ واﻣﻜﺎﴆ ان ﻴﺬا ﻣﻊﺠ܈‪.‬‬ ‫ﻴﺬﻲ ﻩﻮ ّﳇﻵﺎ ﻞﻪﺎ ܕﺮى ﻛﺎﺿﻴﺔ ﲜﻵه ﻘﺼﺎ ّ‬ ‫ﺣﻚ اﻣﻨﺎ ܉ﻜﻮل اﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ ﲪﻳ ﷲ ا ا‬ ‫ﻍﻦ܈ اﻣܼﻜﺎء ﻉﲆ ܸﻙﻴﻳ ّ‬ ‫ܓﻨﻄﻇ ﰲ ؼﺎﻣﻙﺔ اﻣﻙﻜﻴﻳ‪ .‬ﻘ ﳜﺎف ﻴﺬا اﳌﻊﱰض ان ﻴﺬﻲ اﻣﻄﻮ܉ﺔ ܕﻜﴪ‬ ‫ܸﻳ ﰲ ܉ﻊﺾ ا ام‪ ,‬ﻞﻪﺎ ﻛﻴﻢ ان ا ﺠﺮ اذي ه اﻣﺒﻨّﺎ ون ﺟﻊه اﻣﺰاوﯾﺔ‪ ,‬اذي ﻛﺎل‬ ‫}واﻣܹﻪﺎء ܉ﻨﻴﻨﺎﻴﺎ ܉ﺄﯾﺪ و ّا ﳌﻮܸﻊﻮن{‪ .‬وﱂ ܓﻙﺪﻲ اﻣﺘﺠﺮ܉ﺔ ﰲ ܓﺼﻨﻴﻙﻳ ﰲ ﻩﻊﺎ ﺿﺔ اﳌﺎﻬﻇ ﻩﻫ ا ﻵﺮ‬ ‫܉ﻜﻮل ܉ﻊﺾ اﳌﺆ ﻬﲔ‪” 509‬ا داﱘ اﳌﻊﺮوف“ ܉ﺄﻬّﻳ ﻻ ﳚﻮ ه ﻴﺬا اﳌﻨﻇ‪ّ .‬‬ ‫ﺣﱴ ﻞﺎن ﻩﻫ ﻬﴫ ﷲ‬ ‫ذك اﳌﻨﻜﺮ ﻣﺘك اﻣﺒﺪﻉﺔ اﻣܼﻨﻴﻊﺔ ان ܉ﻊܙ ﷲ ه وه اﶵﺪ ا ﻩﲔ اﶈﺘܹ܈ ﻳܼـﺒﻝ اﶺﺎﱄ ﻉ‬ ‫ﻛﺪ ﻲ‪ ,‬وﻈ ّﺰ ﻬﴫﻲ‪ّ ,‬‬ ‫وﰎ ﻉﲆ ܸﲍ اﻣﺘﻮﻘﻴﻚ ﻩﺮﻲ‪ .‬ﻘﻨﻵـﻰ ّﲻﺎ ا܉ﺘﺪﻉﻳ ا ﻵة ﻩﻫ ﻩﺜﺎل ﻴﺬا اﳌﻊﺎ ض‬ ‫ﻩﻫ اﻣﻜﺮاء واذﻛﺮ ﻩﺎم ا ﻨﺎﺋﺰ‪ .‬وﻻ ّ‬ ‫ܻﻝ ان ܓك اﻣﺒﺪﻉﺔ ﻻ ܓﻊﴩ‪ 510‬ﳇﻪﺔ اﻣﺘﻮﺣﻴﺪ وﻛﺮاء اﻣﻜﺮ ن‪.‬‬ ‫ﻻن ﻴﺬا ﻻ ﳛﴡ ﻩﺎ ﻘﻴﻳ ﻩﻫ اﻣﱰﻏﻴ܈ ﰲ داﻩﺘﻳ وا ﻵﺮ ܉ﻳ ﰲ اﻣﻜﻴﺎم واﻣﻜﻊﻮد وا ﺮﻞﺔ واﻣܹﻜﻮن‪.‬‬ ‫‪ 501‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وان‬ ‫‪ 502‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳌﱰدد‬ ‫‪ 503‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ااܓﻳ‬ ‫‪ 504‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ػ܈‬ ‫‪ 505‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܸـﺘﻊﻪﺎل‬ ‫‪ 506‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻴﻄﻦ܈‬ ‫‪ 507‬ﻘﻲ د‪ :‬واﻟﻦﻗ‬ ‫‪ 508‬اﻣﺰاد ﻩﻫ د‪ .‬ﯾﺒﺪو ان اﻣﻊﺒﺎ ܩﺬﻘܒ ﲻﺪا ﻻﻬﻵﺎ ﻩܹﻮ ܉ﻨﻙܷ اﻣﻊ ﻩﺘﲔ اﻣﱵ ܸﻮ‬ ‫وﺿﻊﺘﻳ ﻘﻲ ﻩﻦﺤﻚ‬ ‫‪ 509‬اﻣﺘﺼﺤﻴܧ ﻩﻫ ﻴﺎﻩܺ د‪ .‬ﻘﻲ اﻻﺻﻢ‪,‬وﻩﱳ د‪ :‬اﳌﺆ ن‬ ‫‪ 510‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻊﴪ‬ ‫اﳌﻜﻄﻇ اﻥﻜﺒﲑ اﶈﺬوف واذي‬ ‫‪arabic edition‬‬ ‫‪138‬‬ ‫وﻩﺎ اﻣﺒﺪﻉﺔ اﻣﱵ ܮﻦﻄܒ اﻵ ان ﻘﻦﻴܹܒ ﻩﻫ ﻛﻮل ﷲ ܓﻊﺎﱃ وﻻ ﻛﻮل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ وﻻ ܩﺪ ﻩﻫ اﻣﺘﺎ܉ﻊﲔ ه ܉ﺈﺣܹﺎن‪ [ 55] .‬وﻻ وﺟﺪوﻴﺎ ﻘﻴﻪﺎ ﻈﻪﻮا اﻻ ﻩﻫ ﻛﻮل اﴎﺋﻴﻢ‬ ‫ﻉﻦﻴﻳ اﻣܹ م اذي ﻩ وا ا ض اﻣﺘܼﻨﻴﻇ ّ‬ ‫ﻉﲇ ا ܮﺬ ﻩﻫ ﻞﺘ܈ ﷲ اﳌﲋة ﻉﲆ وﻻدﻲ ﻣﺘﺼﺪﯾﻚ‬ ‫اﻣﴩﯾﻊﺔ‪ .‬ﻘﺎن ﻞﺎن ܓﺼﻨﻴﻙﻳ ﻉﲆ ﻩﺎ ﰪ ﺣ ّﻜﺎ ّﰒ ﻻ ﯾﻨﻜﺮ ﻉﲆ اﶈﺘܹ܈ ]وﻣﻮ ܉ﺘﺼﻨﻴﻗ ﳚﻪﻇ ه ﻘﻴﻳ‬ ‫ﲨﻊﺎ وﯾﻜﺮوﻲ ﻉﲆ وﺟﻳ ﯾﺒﻦﻋ اﶈﺘܹ܈[‪ .511‬ﻘﻜﺪ ادى ﻉﲆ ﻬﻙܹﻳ اﻬﻳ ﻩﻫ اﻣﻀﻊﻗ ﰲ ادﻼﻫ ﲟﻜﺎن‬ ‫ﻛﺒﲑ وان ﻞﺎن اﻂ ﻘﺬك ﻩﻨﺎد اﻬﻳ اﻩﺎ ﻈﺮﯾﻚ ﰲ ا ﻵﻢ او ܻﺪﯾﺪ ﰲ اﻣﻊﻨﺎد‪.‬‬ ‫اﳌﻙﴪون ﻩـ ّﻪﺎ ﻘﻴﻳ ﻏﻀﺎﺿﺔ ﻉﲆ ܉ﻊﺾ ا ﻬﺒﻴﺎء ﻉﻦﻴﻵﻨ‬ ‫ﻴﺬا وﻩـ ّﻪﺎ ﺻﻨܒ ﻈﻨﻳ ﻞﺘﺎﰊ ﻩﺎ ﻛﺮﻲ ّ‬ ‫اﻣܹ م ﳑﺎ ﻻ ّ‬ ‫ﻳܼﻝ اﻬﻵﻨ ﻛﺮوﻲ ﻈﻫ ﻴﻢ اﻥﻜﺘﺎ وﻻ ﯾﺼܧّ ﻩﺜه‪ .‬ﻞﻪﺎ ﻛﺮوا ﰲ ﻛﺼّ ﺔ ﯾﻮܸﻗ‬ ‫ﻉﻦﻴﻳ اﻣܹ م ﰲ }و اودܓﻳ اﻣﱵ ﻴﻮ ﰲ ܉ﻴﺘﻵﺎ{‪ .‬وﻞﺬا ﯾﻊﻜﻮ ﻉﻦﻴﻳ اﻣܹ م ﰲ ܓﻙܹﲑ ﻛﻮه ܓﻊﺎﱃ‬ ‫}وا܉ﻴﻀܒ ﻈﻴﻨﺎﻲ ﻩﻫ ا ﺰن ﻘﻵﻮ ﻠﻈﲓ{‪ .‬وداود ﻉﻦﻴﻳ اﻣܹ م ﰲ ﻛﻮه ܓﻊﺎﱃ }وﻅﻫّ داود اﳕﺎ ﻘﺘﻨّﺎﻲ{‪.‬‬ ‫وﻞﺬا ودﻲ ܸﻦﻴﻪﺎن ﻉﻦﻴﻳ اﻣܹ م ﰲ ﻛﻮه ܓﻊﺎﱃ }وﻣﻜﺪ ﻘﺘﻨّﺎ ܸﻦﻴﻪﺎن وﻣﻜﻴﻨﺎ ﻉﲆ ﻛﺮܸـﻴﻳ ﺟܹﺪا{‬ ‫وﻍﲑﻴﻨ‪ .‬وﻞﺬا ﻩﺎ ﻛﺮوﻲ ﰲ ܸﻮ اﻣﻨﺠﻨ ﻩﻫ ﻛﺼّ ﺔ اﻣﻎﺮاﻬﻴﻚ‪ .‬وﰲ ܓﻙܹﲑ }وﻩﺎ ܸﻦﻨﺎ ﻩﻫ ﻛﺒك ﻩﻫ‬ ‫ﻬﱯ اﻻ ا ا ّﲤﲎ ﻣﻜﻰ اﻣܼـﻴﻄﺎن ﰲ ﻩﻨﻴﺘﻳ{ ﰲ ܸﻮ ا ܠ اﱃ ﻩﺜﺎل ك وﻴﻮ ﻞﺜﲑ‬ ‫ܸﻮل وﻻ ّ‬ ‫ﳑﺎ ﻬﻜﻦﻮﻲ ﻈﻫ ﻴﻢ اﻥﻜﺘﺎ او ﻍﲑﻴﻨ وﻻ ﻩﻄﻪﻇ ﰲ ﺻﺤّ ﺘﻳ‪.‬‬ ‫ا ﻩﺮ اﻣﺜﺎﱐ ﻩﻫ ا ﺎﲤﺔ‬ ‫ﰲ ﻛﺮ ﳾء ﻩﻫ ّ‬ ‫ﲢﲇ ﻞﺘﺎﰊ اﻥﻜﻪﺎل‪ .‬وﻴﻮ ﻛܹﻪﺎن‪ .‬ا ّول اﻥام ﻉﲆ ﳾء ﻩﻫ اﻵا اﻣﱵ‬ ‫ﻅﻵﺮ ﱄ اﻣﺼﻮا ﻘﻴﻵﺎ ﻍﲑ ﻩﺎ ﻛﺎه ﻍﲑي‪ .‬اﻣﻜܹﻨ اﻣﺜﺎﱐ اﻥام ﻉﲆ ﺧﴫ ܸﻮ ﻘﻴﻳ ﻣﻴﻊﲅ ﻩﻜﺪا ﻲ‬ ‫ﻩﻨﻵﺎ وﯾﺘﺤ ّﺪث ܉ﺄﴎا ﻲ ﻈﻨﻵﺎ‪.‬‬ ‫اﻣﻜܹﻨ ا ّول‪ :‬اﻵا‬ ‫وﱔ ﻛﻮه ܓﻊﺎﱃ ﰲ ܸﻮ اﻣﺒﻜﺮ }܉ﺪﯾﻇ اﻣܹﻪﻮا وا ض ا ا ﻛﴣ ﻩﺮا ﻘﺎﳕﺎ ﯾﻜﻮل ه ﻛﻫ ﻘﻴﻜﻮن{‪.‬‬ ‫وﻩﻨﻵﺎ ﻛﻮه ܓﻊﺎﱃ }ﻳܹﺄﻣﻮﻬﻝ ﻈﻫ اﻣܼﻵﺮ ا ﺮام ﻛﺘﺎل ﻘﻴﻳ{ اﻵﯾﺔ‪ .‬وﻩﻨﻵﺎ ﻛﻮه ]‪56‬و[ ﰲ ܸﻮ‬ ‫اﻣﻨܹﺎء ّ‬ ‫}ﻘﻀﻢ ﷲ اجﺎﻴﺪﻼﻫ ܉ﺄﻩﻮاﻣﻵﻨ و ﻬﻙܹﻵﻨ ﻉﲆ اﻣﻜﺎﻉﺪﻼﻫ د ﺟﺔ{ اﻵﯾﺔ‪ .‬وﻩﻨﻵﺎ ﻛﻮه ܓﻊﺎﱃ ﰲ‬ ‫ﺧﺮ ܸﻮ ﻴﻮد }ﻘ ܓﻝ ﰲ ﻩﺮﯾﺔ ﳑﺎ ﯾﻊﺒﺪ ﻴﺆﻻء{ اﻵﯾﺔ‪ .‬وﻩﻨﻵﺎ ﻛﻮه ܓﻊﺎﱃ ﰲ ܸﻮ اﻣﻙﺮﻛﺎن‬ ‫} ﯾܒ ﻩﻫ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ{ وﰲ ܸﻮ ا ﺎܚﻴﺔ ]} ﻘﺮﯾܒ ﻩﻫ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ{[‪ .512‬وﻩﻨﻵﺎ ﰲ‬ ‫ܸﻮ ܓﲋﯾﻢ اﻣܹﺠﺪ }وﻛﺎﻣﻮا اﺋﺬا ﺿﻦﻦﻨﺎ ﰲ ا ض{ اﻵﯾﺔ اﱃ ﻛﻮه }ﻛﻢ ﯾﺘﻮ ّﻘﺎﻞﻨ ﻩك اﳌﻮ {‬ ‫‪511‬‬ ‫‪512‬‬ ‫اﻣﺰاد ﻩﻫ د‪ .‬وﯾﺒﺪو ان ﻴﺬﻲ اﻣﻊﺒﺎ ا ﯾﺪ ܩﺬﻘﻵﺎ ﻩﻫ ﻛﺒﻢ اﻣﺒﻜﺎﻈﻲ ﻞﻪﺎ ا ﺎل ﻘﻲ ﻛﻄﻊﺔ اﳌﻦﺤﻚ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪139‬‬ ‫‪arabic edition‬‬ ‫اﻵﯾﺔ‪] .‬وﻩﻨﻵﺎ ﰲ ܸﻮ ﻳܷ } ﱂ ﻼﺮوا ﻞﻨ ﻴﻦﻜﻨﺎ ﻛﺒﻦﻵﻨ ﻩﻫ اﻣﻜﺮون اﻬﻵﻨ اﻣﻴﻵﻨ ﻻ ﻼﺮﺟﻊﻮن{[‪.513‬‬ ‫وﻩﻨﻵﺎ ﻛﻮه ܓﻊﺎﱃ ﰲ ܸﻮ اﻣﺰﺧﺮف }وﻣﻫ ﯾﻨﻙﻊﻜﻨ اﻣﻴﻮم ا ﻅﻦﻪﱲ ﻮّﻜﻨ ﰲ اﻣﻊﺬا ﻩܼﱰﻛﻮن{‪.‬‬ ‫ﻘﻵﺬﻲ ﲦﺎن ا ﻉﲆ ﻉﺪد اﻣﻙﺼﻮل ﯾﻄﻮل ّ‬ ‫ﰻ ﻩﻨﻵﺎ ﻉﲆ اﻣﺒﺎﻏﻲ وﯾﺼﻮل‪.‬‬ ‫اﻵﯾﺔ ا وﱃ‬ ‫ﻛﻮه ܓﻊﺎﱃ }܉ﺪﯾﻇ اﻣܹﻪﻮا وا ض ا ا ﻛﴣ ﻩﺮا ﻘﺎﳕﺎ ﯾﻜﻮل ه ﻛﻫ ﻘﻴﻜﻮن{‪ .‬اﳌܼﲁ ﻘﻴﻳ ܓﻮﺟﻴﻳ‬ ‫ﻛﺮاء ﻉﺎﻩﺮ ܉ﻨﺼ܈ ﻼﻜﻮن‪ .‬ﻉﲆ ان ܓﻮﺟﻴﻳ اﻣﺮﻘﻇ ﻻ ﳜﻦﻮ ﻈﻫ اܻﻜﺎل‪ .‬ﻛﺎل اﻣܼـﻴܬ ܻﻵﺎ ادﻼﻫ‬ ‫اﻣܹﻪﲔ‪ :‬اﶺﻵﻮ ﻉﲆ ﻘﻊﻳ‪ .‬وﻘﻴﻳ ܚ ܚﺔ وﺟﻳ‪ .‬ܩﺪﻴﺎ ان ﻼﻜﻮن ﻩܹـﺘﺄﻬﻙﺎ ي ܮﱪا ﳌﺒﺘﺪ ػﺬوف‬ ‫ي ﻘﻵﻮ ﻼﻜﻮن وﯾﻊﺰى ﻣܹﻴﺒﻮﯾﻳ‪ .‬و܉ﻳ ﻛﺎل اﻣﺰﺟّ ﺎج ﰲ ܩﺪ ﻛﻮﻣﻴﻳ‪ .‬واﻣﺜﺎﱐ ﻛﻮه ان ﻼﻜﻮن ﻩﻊﻄﻮﻘﺎ‬ ‫ﻉﲆ ﯾﻜﻮل وﻴﻮ ﻛﻮل اﻣﺰؼﴩي واﻣﻄﱪي‪ .‬و ّد ا܋ﻫ ﻈﻄ ّﻴﺔ ﻴﺬا اﻣﻜﻮل وﺟﻊه‪ 514‬ﺧﻄﺄ ﻩﻫ ﺟﻵﺔ‬ ‫اﳌﻊﲎ ﻻﻬﻳ ﯾﻜﺘﴤ ان اﻣﻙﻊﻢ ﻩﻇ اﻣﺘﻜﻮﻼﻫ واﻣﻮﺟﻮد اﻬﺘﻵـﻰ‪ .‬ﯾﻊﲏ ان ا ﻩﺮ ﻛﺪﱘ واﻣﺘﻜﻮﻼﻫ ܩﺎدث‬ ‫ﻘﻜﻴﻗ ﯾﻊﻄﻗ ﻉﻦﻴﻳ ﻩﺎ ﯾﻜﺘﴤ ܓﻊﻜﻴﺒﻳ ه‪ .‬وﻴﺬا اﻣﺮ ّد اﳕﺎ ﯾﻦﺰم ا ا ﻛﻴﻢ ان ا ﻩﺮ ﺣﻜﻴﻜﺔ اﻩﺎ ا ا ﻛﻴﻢ‬ ‫اﻬﻳ ﻉﲆ ܸﺒﻴﻢ اﻣﺘﻪﺜﻴﻢ وﻴﻮ ا ّ‬ ‫ﰠ ﻘ ‪ .‬وﻩﺜه ﻛﻮل اﰊ اﻣﻨﺠﻨ‪:‬‬ ‫ا ﻛﺎﻣܒ ا ﻧܹﺎع ﻟﻦﺒﻄﻫ ا ﻚ‬ ‫‪515‬‬ ‫اﻣﺜﺎﻣܙ ان ﻼﻜﻮن ﻩﻊﻄﻮﻘﺎ ﻉﲆ ﻛﻫ ﻩﻫ ﺣﻴܙ اﳌﻊﲎ‪ .‬وﻴﻮ ﻛﻮل اﻣﻙﺎ ﳼ‪ .‬وﺿﻊﻗ ان ﻼﻜﻮن ﻈﻄﻙﺎ‬ ‫ﻉﲆ ﯾﻜﻮل ﻻن ﻩﻫ اﳌﻮاﺿﻇ ﻩﺎ ﻣﻴܷ ﻘﻴﻳ ﯾﻜﻮل‪ ,‬ﻞﺎﳌﻮﺿﻇ اﻣﺜﺎﱐ ﻩﻫ ل ﲻﺮان وﻴﻮ ّ‬ ‫}ﰒ ﻛﺎل ه ﻛﻫ‬ ‫]‪ [ 56‬ﻘﻴﻜﻮن{ وﱂ ﻼﺮ ﻈﻄﻙﻳ ﻉﲆ ﻛﺎل ﻩﻫ ﺣﻴܙ اﻬﻳ ﻩﻀﺎ ع ﻘ ﯾﻊﻄﻗ ﻉﲆ ﻩﺎض‪ .‬وو د‬ ‫ﻉﲆ ﻬﻙܹﻳ وﻣﻜﺪ ﻩ ّﺮ ﻉﲆ اﻟﻦ܃ﲓ ﻳܹﺒّﲏ ﻘﻪﻀﻴܒ‪ ,‬ﻘﻜﺎل ﻩ ّﺮ ﲟﻊﲎ ﻩﺮ ‪ .‬ﻛﺎل ܉ﻊﻀﻵﻨ وﻼﻜﻮن ﰲ‬ ‫ﻴﺬﻲ اﻵﯾﺔ ﯾﻊﲏ ﯾﺔ ل ﻈﻪﺮان ﲟﻊﲎ ﻞﺎن ﻘﻦﻴﺠﺰ ﻈﻄﻙﻳ ﻉﲆ ﻛﺎل‪.‬‬ ‫ّ‬ ‫وﻛﺮا ا܋ﻫ ﻉﺎﻩﺮ ﻘﻴﻜﻮن‪ 516‬ﻬﺼﺒﺎ ﻴﻨﺎ وﰲ ا ّول ﻩﻫ ل ﻈﻪﺮان وﱔ }ﻛﻫ ﻘﻴﻜﻮن وﻬﻊﻦﻪﻳ{ ﲢ ّﺮ ا‬ ‫ﻩﻫ ﻛﻮه }ﻛﻫ ﻘﻴﻜﻮن ا ّﻚ ﻩﻫ ܉ّﻝ{ وﰲ ﻩﺮﱘ }ﻛﻫ ﻘﻴﻜﻮن وان ﷲ ّﰊ و ܋ّﻜﻨ‪ {517‬وﰲ ﻍﺎﻘﺮ‬ ‫}ﻛﻫ ﻘﻴﻜﻮن ﱂ ܕﺮ اﱃ اذﻼﻫ ﳚﺎدﻣﻮن{‪ .‬وواﻘﻜﻳ اﻥﻜܹﺎﰄ ﻉﲆ ]ﻩﺎ[‪ 518‬ﰲ اﻣﻨﺤﻢ وﻳܷ وﻴﻪﺎ‬ ‫}ان ﯾﻜﻮل ه ﻛﻫ ﻘﻴﻜﻮن{‪ .‬ﻩّﺎ اﻣﻨﺤﻢ وﻳܷ ﻘﻈﺎﻴﺮ ܉ﺄن ﻛﺒﻢ اﻣﻙﻊﻢ ﻩﻨﺼﻮ ﯾﺼܧّ ﻈﻄﻙﻳ ﻉﻦﻴﻳ‬ ‫وܸـﻴﺄﰐ‪.‬‬ ‫‪513‬‬ ‫‪514‬‬ ‫‪515‬‬ ‫‪516‬‬ ‫‪517‬‬ ‫‪518‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﺟﻊﻢ‬ ‫ﻘﻲ اد اﳌﺼﻮن‪ :‬ا ﻛﺎﻣܒ اﻻﻧܹﺎع ﻟﻦﺒﻄﻫ ا ﻜﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻜﻴﻗ‬ ‫ܸﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪140‬‬ ‫و ﻩّﺎ ﻩﺎ اﻬﻙﺮد ܉ﻳ ا܋ﻫ ﻉﺎﻩﺮ ﻩﻫ ﻴﺬﻲ اﳌﻮاﺿﻇ ا ܉ﻊﺔ ﻘﻜﺪ اﺿﻄﺮ ام اﻣﻨﺎ ﻘﻴﻵﺎ وﱔ ﻣﻊﻪﺮي‬ ‫ﲢﺘﺎج اﱃ ﻘﻀﻢ ﻬﻈﺮ وܓﺄﻩّﻢ‪ .‬وذك ﲡﺮ ܉ﻊﺾ اﻣﻨﺎ ﻉﲆ ﻴﺬا اﻻﻩﺎم اﻥﻜﺒﲑ‪ .‬ﻘﻜﺎل ا܋ﻫ غﺎﻴﺪ‬ ‫ﻛﺮاء ا܋ﻫ ﻉﺎﻩﺮ ﻘﻴﻜﻮن ﻬﺼﺒﺎ وﻴﺬا ﻍﲑ ﺟﺎﺋﺰ ﰲ اﻣﻊﺮ܉ﻴﺔ‪ .‬ﻬّﻳ ﻻ ﻼﻜﻮن ا ﻮا ﻴﻨﺎ ﻟ ﻩﺮ اﻣﻙﺎء‬ ‫ﻣ ّـﺎ ﰲ ﻳܷ واﻣﻨﺤﻢ‪ .‬ﻘﺎﻬﻳ ﻧܹﻚ ﻻ ﺟﻮا ‪ .‬وﻛﺎل ﰲ ل ﲻﺮان ﻛﺮ ا܋ﻫ ﻉﺎﻩﺮ وܩﺪﻲ } ﻛﻫ ﻘﻴﻜﻮن{‬ ‫اﻣﻨﺼ܈ وﻴﻮ وﻴﻨ‪ .‬ﻛﺎل وﻛﺎل ﻴܼﺎم ﻞﺎن ﯾﻮ ܋ﻫ ﲤﲓ ﯾﻜﺮ ﻘﻴﻜﻮن ّﰒ ﻛﺮ ﻘﻴﻜﻮن ﻘﻊﺎ‪ .‬وﻛﺎل‬ ‫اﻣﺰﺟّ ﺎج ﻛﻫ ﻘﻴﻜﻮن ﻘﻊﺎ ﻻ ﻍﲑ‪.‬‬ ‫‪519‬‬ ‫وﻞـﱶ ﻩﺎ ﺟﺎ܉ﻮا ان ﻴﺬا ﳑﺎ وﻈﻲ ﻘﻴﻳ ﻅﺎﻴﺮ اﻟﻦﻙﻄ ﻩﻫ ﻍﲑ ﻬﻈﺮ ﻟﻦﻪﻊﲎ‪ .‬ﻼﺮﯾﺪون اﻬﻳ ﻛﺪ‬ ‫وﺟﺪ ﰲ اﻟﻦﻙﻄ ﺻﻮ ﻩﺮ ﻘﻨﺼﺒﻨﺎ ﰲ ﺟﻮا܉ﻳ اﻣﻙﺎء‪ .‬و ﻩّﺎ ان ﻬﻈﺮا اﱃ ﺟﺎﻬ܈ اﳌﻊﲎ ﻘﺎن ك ﻻ‬ ‫ﯾﺼܧّ ﻣﻮﺟﻵﻴﻫ‪ .‬ܩﺪﻴﻪﺎ ان ﻴﺬا وان ﻞﺎن ܉ﻦﻙﻄ ا ﻩﺮ ﻘﻪﻊﻨﺎﻲ ا ﱪ ﳓﻮ }ﻘﻦﻴﻪﺪد ه اﻣﺮﲪﻫ ﻩ ّﺪا{‬ ‫ي ﻘﻦﻴﻪ ّﺪن‪ .‬و ا ﻞﺎن ﻩﻊﻨﺎﻲ ا ﱪ ﱂ ﯾﻨﺘﺼ܈ ﰲ ﺟﻮا܉ﻳ اﻣﻙﺎء ﻣ ّـﺎ ﴐو ﻞﻜﻮه‪57] :‬و[‬ ‫ܸﺄܕﺮك ﻩﲋﱄ ﻣﺒﲏ ﲤﲓ و ﻚ ا ﺠﺎ ﻘﺄܸﱰﳛﺎ‬ ‫واﻣﺜﺎﻬﻲ ان ﻩﻫ ﴍ اﻣﻨﺼ܈ اﻣﻙﺎء ﰲ ﺟﻮا ا ﻩﺮ ان ﯾﻨﻊﻜﺪ ﻩﻨﻵﻪﺎ ﴍ وﺟﺰاء ﳓﻮ اﺋـﺘﲏ‬ ‫ﻘﺎﻛﺮﻩﻝ ܓﻜﺪﻼﺮﻲ ان ܓﻴﺘﲏ ﻛﺮﻩﺘﻝ‪ .‬وﻴﻵﻨﺎ ﻻ ﯾﺼܧّ ك ا ﯾﺼﲑ اﻣﺘﻜﺪﻼﺮ ان ﻼﻜﻫ ﻼﻜﻫ‪ ,‬ﻘﻴ ّﺘﺤﺪ‬ ‫ﻘﻊﻢ‪ 520‬اﻣﴩ وا ﺰاء ﻩﻊﲎ وﻘﺎﻉ ‪ .‬وﻛﺪ ﻉﻦﻪܒ اﻬﻳ ﻻ ܉ﺪ ﻩﻫ ܓﻎﺎﻼﺮﻴﻪﺎ و ّﻻ ﯾﻦﺰم ن ﻼﻜﻮن اﻣﴚء‬ ‫ﴍﻂﺎ ﻣﻨﻙܹﻳ وﻴﻮ ػﺎل‪ .‬ﻛﺎﻣﻮا واﳌﻊﺎﻩة اﻟﻦﻙﻈﻴﺔ وا د ﰲ اﻩﻵﻨ ﳓﻮ }ﻛﻢ ﻣﻊﺒﺎدي اذﻼﻫ اﻩﻨﻮا‬ ‫ﯾﻜﻴﻪﻮا{‪} ,‬ﻛﻢ ﻟذﻼﻫ اﻩﻨﻮا ﯾﻎﻙﺮوا{ وﻻ ﯾﻦﺰم ﻩﻫ ﻛﻮه ن ﯾﻙﻊﻦﻮا‪ .‬و ﻬّﻪﺎ ك ﻩﺮاﻉﺎ ﺎﻬ܈ اﻟﻦﻙﻄ‪.‬‬ ‫ّﰒ ﻛﺎل وﻻ ّ‬ ‫ﻧܹﲅ ﻬﻳ ﻍﲑ ﻩ ܓﺮّ܈ ﻬّﻳ اد اﻣﻊﺒﺎد ا ّﻦܽ وذك ﺿﺎﻘﻵﻨ اﻣﻴﻳ‪ ,‬و ﻬﻜﻮل ن ا ﺰم‬ ‫ﻉﲆ ܩﺬف ﻻم ا ﻩﺮ‪ّ .‬ﰒ ﺣﲃ ﻈﻫ ا܋ﻫ ﻩﺎك ﻩﺎ ﻬﻜه ﻈﻫ ܉ﻊﺾ اﻥﻜﻮﻘﻴﲔ ﻩﻫ ﺿﻪﺎ نْ اﻣﻨﺎﺻﺒﺔ‬ ‫܉ﻊﺪ ا ﴫ ﰲ ﻬّﻪﺎ ﱔ ﴐ܉ﺔ ﻩﻫ ا ܸﺪ ﻘﺘﺤﻄﻨ ﻅﻵﺮﻲ‪ ,‬ﻞﻪﺎ ܸﺄ ﻛﺮﻲ‪ّ .‬ﰒ ﻛﺎل ّﻻ نّ ﻴﺬا اذي‬ ‫ﻬﺼﺒﻮﻲ دﻣﻴ ﻻ دﻣﻴﻢ ﻘﻴﻳ ﻻﺣﺘﻪﺎل ن ﻼﻜﻮن ﻩﻫ ا اﻣﻊﻄﻗ ﻉﲆ اﻻﰟ ܓﻜﺪﻼﺮﻲ ﻬّﻪﺎ ﱔ ﴐ܉ﺔ‬ ‫ﻘﺤﻄﻨ ﻞﻜﻮه )ﻞﺬا(‪:‬‬ ‫ﺣ܈ ّﱄ ﻩﻫ ﻣﺒܷ اﻣܼﻙﻮف‬ ‫ﻟﻦﺒܷ ﻈﺒﺎء وܓﻜ ّﺮ ﻈﻴﲏ ّ‬ ‫وﻴﺬا ﻬﻵﺎﯾﺔ اﻣﻜﻮل ﰲ ﻴﺬﻲ اﻣﻜﺮاء اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺪ ﻅﻵﺮ اﻬﻳ ܉ﻊﺪ اﻻﺟﺘﻵﺎد ّ‬ ‫ﺣﻂ ﻉﲆ ﻩﺎ ﻻ ﻂﺎﺋﻢ ﲢﺘﻳ ﰲ ܉ﻦﻋ اﻥام وﻘﺼﺤﻳ وﻉ ﻲ ﰲ ى‬ ‫‪522‬‬ ‫اﻻﻬﺘﻈﺎم‪ .‬وا ا ܓﺄﻩّﻦܒ اف ﰲ >ﻬﻈﻨ اد < ﻉﻦﻪܒ اﻬﻳ ܻﻙﻰ اﻣﻎﻦﻴﻢ ‪ ,‬وﰏ ܉ﺄﻉﺬ ﻩﻫ‬ ‫اﻣܹﻦܹﺒﻴﻢ‪ ,‬وﻬﻵܠ اﱃ دﻛﺎﺋﻚ اﳌﻊﺎﱐ وﺿܧ ܸﺒﻴﻢ‪ّ .‬ﱐ ﻬﻊﻪܒ اﻣﻨﻈﺮ وﻩﻊﻨܒ ﰲ اﻣﺘﺄﻩّﻢ اﻩﺘﺜﺎﻻ‬ ‫‪521‬‬ ‫‪519‬‬ ‫‪520‬‬ ‫‪521‬‬ ‫‪522‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬دﻈﻲ‬ ‫ﻘﻲ اد اﳌﺼﻮن‪ :‬ﻘﻊ‬ ‫ﻘﻲ د‪ :‬د ي‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ܻ :‬ﻙﺎء اﻣﻊﻦﻴﻢ‬ ‫‪141‬‬ ‫‪arabic edition‬‬ ‫ﳌﺎ ܩﺪا ﻣﻴﻳ ّ‬ ‫وﺣܙ ﻉﻦﻴﻳ‪ .‬܉ﻊﺪ ن ّ‬ ‫ܓﴬﻈܒ ܉ﲔ ﯾﺪي ﻩﺎك اﳌك وﺻﺪﻛܒ ﰲ اﻣܹﺆال ّ‬ ‫ﳌܹܯﺮ‬ ‫اﻣﻙك‪ .‬ﻘﺄﻘﺎض ّ‬ ‫ﻉﲇ ﻩﻫ ﻛﺮﻩﻳ وﺣﺒﺎﱐ ﻩﻫ ﻬﻊﻪﻳ‪ .‬ﻘﻜﻦܒ ّﻉﱪ ܸـﺒﺤﺎﻬﻳ اﳌﻀﺎ ع ]‪ [ 57‬اﳌﻜﺮون‬ ‫اﻣﻙﺎء دون اﳌﺎﴈ وان ﻞﺎن اﳌﺘﺒﺎد اﱃ اذﻴﻫ نّ اﳌﻊﲎ ﻉﻦﻴﻳ ﺣﻜﺎﯾﺔ ﻟﻦﺤﺎل وܓﺼﻮﻼﺮا ﻣﻵﺎ اܻﺎ‬ ‫ﲣﻦﻗ وܓﻨﺒﻴﻵﺎ ﻉﲆ نّ ﻴﺬا ﻴﻮ اﻣܼﺄن داﲚﺎ ﯾﺘﺠ ّﺪد ﻩﻇ ّ‬ ‫اﱃ اﻬﻳ ﻞﺎن ﻩﻇ ا ﻩﺮ ﻩﻫ ﻍﲑ ّ‬ ‫ﰻ ﻩﺮاد‪ .‬ﻻ‬ ‫ّ‬ ‫ﯾﺘﺨﻦﻗ ﻈﻫ ܩﺎل ا ﻩﺮ ﺻ ‪.‬‬ ‫‪523‬‬ ‫ﻛﺎل ا ﺮ ّاﱄ وﺻﻴﻎﺘﻳ ي اﳌﻀﺎ ع ﲤﺎدي اﻥﻜﺎﺋﻫ ﰲ ﻂﻮا ووﻛﺎ و ܸـﻨﺎن ﳝﺘ ّﺪ ܓﻮاﻣﻴﻵﺎ ﰲ‬ ‫اﳌﻜﻮن اﱃ ﻍﺎﯾﺔ ﻞﻪﺎل اﻬﺘﻵـﻰ‪ .‬ﻛﺎﻣﻮا و ﻘﻇ ﻼﻜﻮن ﻟ ܸـﺘﺌﻨﺎف ي ﻘﻵﻮ ﻼﻜﻮن و اﻣﻊﻄﻗ ﻉﲆ ﯾﻜﻮل‪,‬‬ ‫ﯾﺬاا‪ 524‬ﺑﴪﻉﺔ اﻣﺘﻜﻮﻼﻫ ﻉﲆ ﺟﻵﺔ اﻣﺘﻪﺜﻴﻢ‪ .‬وﻩﻫ ﻛﺎل ا ّول ﻩﻨﻇ اﻣﻊﻄﻗ ﻉﲆ ﯾﻜﻮل ﻻﻛﺘﻀﺎء اﻣﻙﺎء‬ ‫ان اﻣﻜﻮل ﻩﻇ اﻣﺘﻜﻮﻼﻫ ﻘﻴﻦﺰم ﻛﺪم اﻣﺘﻜﻮﻼﻫ‪ .‬وﻛﺎل اﻻﻩﺎم ا܉ﻮ ﻉﲇ اﻣﻙﺎ ﳼ ﰲ ﻞﺘﺎ >ا ﺠﺔ< نّ‬ ‫ك ﻻ ّﯾﻄﺮد ﰲ ﻩﺜﻢ اﱐ ﺣﺮﰲ‪ 525‬ل ﲻﺮان وﻴﻮ ﻛﻮه ܓﻊﺎﱃ }ﰒ ﻛﺎل ه ﻛﻫ ﻘﻴﻜﻮن{ ﻬّﻳ ﻻ‬ ‫ﳛܹﻫ ﲣﺎﻣﻗ اﻣﻙﻊﻦﲔ اﳌﺘﻊﺎﻂﻙﲔ ّ‬ ‫اﳌﴤ وﻍﲑﻲ‪ .‬و ّول ﻛﻮه‬ ‫وﻣﻜﺪ ﻩ ّﺮ ﻉﲆ اﻟﻦ܃ﲓ ﻳܹﺒّﲏ ﳁﻀﻴܒ ّﰒ ﻛﻮل ﻩﺎ ﯾﻊﻨﻴﲏ‬ ‫܉ﺄن ﻩﻊﻨﺎﻲ ﻩﺮ ﻩﺎﺿﻴﺎ‪.‬‬ ‫وﻂﻊﻫ ﻘﻴﻳ ا܉ﻮ ܻﺎﻩﺔ ان ﻼﻜﻮن ﰲ اﻵﯾﺔ ﻩﺎض ﻩﺜه‪ .‬وﻛﺪ ﴏّح ا܉ﻮ ﻉﲇ وا ﻚ ﻩﻊﻳ ܉ﺄﻬّﻳ ﻉﲆ‬ ‫ا܉ﻳ ﯾﻊﲏ وﻘﺎﺋﺪ اﻣﺘﻊﺒﲑ ܉ﻳ ﻩﻀﺎ ﻉﺎ ܓﺼﻮﻼﺮ ا ﺎل وا ܻﺎد اﱃ نّ اﻣﺘﻜﺪﻼﺮ ﻛﻫ ﻘﻜﺎن ﻬّﻳ ﻩﱴ‬ ‫ﻛﴣ ܻﻴﺌﺎ ﻛﺎل ه ﻛﻫ ﻘﻴﻜﻮن‪ .‬وﺟﻊﻢ ا ﺣܹﻫ ﻈﻄﻙﻳ ﻉﲆ ﻛﻫ ﻬّﻳ و ن ﻞﺎن ܉ﻦﻙﻄ ا ﻩﺮ ﳁﻊﻨﺎﻲ‬ ‫ا ﱪ ي ﻼﻜﻮن‪ .‬وﻛﺎل ان ك ﻞـﱶ ّاﻂﺮادا ﻬﺘﻈﺎﻩﻳ ﳌﺜﻢ ﻛﻮه ّ‬ ‫}ﰒ ﻛﺎل ه ﻛﻫ ﻘﻴﻜﻮن{‪ .‬وﻴﺬا‬ ‫اﳌﻮﺿﻇ ﶍﻇ ﻉﲆ ﻘﻊﻳ وﻞﺬا ﻛﻮه ܓﻊﺎﱃ ﰲ ا ﻬﻊﺎم }وﯾﻮم ﯾﻜﻮل ﻛﻫ ﻘﻴﻜﻮن{‪ .‬و ﻬّﻪﺎ ا ف ﰲ ܸـ ّﺘﺔ‬ ‫اﺧﺘܽ ا܋ﻫ ﻉﺎﻩﺮ ﻩﻨﻵﺎ ܉ﺄ ܉ﻊﺔ وﱔ ﻴﺬا اﳌﻮﺿﻇ‪ ,‬وﻛﻮه ܓﻊﺎﱃ ﰲ ل ﲻﺮان }ا ا ﻛﴣ ﻩﺮا‬ ‫ﻩﻮاﺿﻇ‪ّ ,‬‬ ‫ّ‬ ‫ﻘﺈﻬّﻪﺎ ﯾﻜﻮل ه ﻛﻫ ﻘﻴﻜﻮن{‪58] ,‬و[ وﰲ ﻩﺮﱘ ﻩﺜه ܸﻮاء‪ ,‬وﰲ ﻍﺎﻘﺮ }ﻘﺎ ا ﻛﴣ ﻩﺮا ﻘﺈﻬﻪﺎ ﯾﻜﻮل‬ ‫ه ﻛﻫ ﻘﻴﻜﻮن{‪ .‬وواﻘﻜﻳ اﻥﻜܹﺎﺋﻲ ﰲ ﺣﺮﻘﲔ ﰲ اﻣﻨﺤﻢ }اﳕﺎ ﻛﻮﻣﻨﺎ ﻣﴚء ا ا داﻲ ان ﻬﻜﻮل ه ﻛﻫ‬ ‫ﻘﻴﻜﻮن{‪ ,‬وﰲ ﻳܷ }اﳕﺎ ﻩﺮﻲ ا ا اد ܻﻴﺌﺎ ان ﯾﻜﻮل ه ﻛﻫ ﻘﻴﻜﻮن{‪ .‬ﻘﺠﻊﻦﻮا اﻣﻨﺼ܈ ﰲ ﻴﺬﻼﻫ‬ ‫ﻈﻄﻙﺎ ﻉﲆ ﯾﻜﻮل‪ .‬وﰲ ا ܉ﻊﺔ ا وﱃ ﺟﻮاا ﻟ ﻩﺮ ﰲ ﻛﻮه ﻛﻫ‪ ,‬اﻈﺘﺒﺎ ا ܉ﺼﻮ اﻟﻦﻙﻄ وان ﱂ ﻼﻜﻫ‬ ‫اﳌﻊﲎ ﻉﲆ ا ﻩﺮ‪ .‬ﻘﺎﻣﺘﻜﺪﻼﺮ ﯾﻜﻮل ه ﻼﻜﻮن‪ 527‬ﻘﻴﻜﻮن ي ﻘﻴﻄﺎوع‪ .‬ﻘﻄﺎح ﻛﻮل ﻩﻫ ﺿﻊّﻙﻳ ܉ﺄنّ اﳌﻊﲎ‬ ‫ﻉﲆ ا ﱪ و ﻬّﻳ ﻻ ﯾﺼܧّ اﻣﻨﺼ܈ اﻻ ا ا ﲣﺎﻣﻗ ا ﻩﺮ وﺟﻮا܉ﻳ‪ .‬وﻴﺬا ﻣﻴܷ ﻞﺬك ܉ﻢ ﯾﻦﺰم ﻘﻴﻳ ان‬ ‫‪526‬‬ ‫‪523‬‬ ‫‪524‬‬ ‫‪525‬‬ ‫‪526‬‬ ‫‪527‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﱃ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻍﲑ واﲵﺔ ﻘﻲ اﻻﺻﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺟﺰء ﻘﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺣﱴ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬وﻴﻮ ﻞﺬك ﻘﻲ اﻣﺘﻙܹﲑ‪ .‬ﻘﻲ اﻻﺻﻢ وﻘﻲ ث‪ :‬ﻛﻫ‬ ‫‪arabic edition‬‬ ‫‪142‬‬ ‫ﻼﻜﻮن اﻣﴚء ﴍﻂﺎ ﻣﻨﻙܹﻳ ﻻن اﻣﺘﻜﺪﻼﺮ ان ﻼﻜﻫ ﻼﻜﻫ‪ .‬وﴏّ ح ا܋ﻫ غﺎﻴﺪ ܉ﻮﻴﻨ ا܋ﻫ ﻉﺎﻩﺮ وان‬ ‫ﻴﺬا ﻍﲑ ﺟﺎﺋﺰ ﰲ اﻣﻊﺮ܉ﻴﺔ ﻞﻪﺎ ﻬﻜه ﻈﻨﻳ اﻻﻩﺎم ا܉ﻮ ܻﺎﻩﺔ ﰲ >ﴍح اﻣܼﺎﻂﺒﻴﺔ<‪.‬‬ ‫ّ‬ ‫ﻘﺄﻩﻊﻨܒ اﻣﻨﻈﺮ ﰲ ك ﻣﻮﻛﻮع اﻣﻜﻄﻇ ܉ﺼﺤّ ﺔ ﻛﺮاء ا܋ﻫ ﻉﺎﻩﺮ ﻣﺘﻮاܕﺮﻴﺎ ﻬﻜ ﲻﻫ ﻮﺰل ﻉﻦﻴﻳ‬ ‫اﻣﻜﺮ ن‪ .‬ﻘﻦ ّﻪﺎ ﯾﺘﻳ ﱂ ﯾﻨﺼ܈ اﻻ ﻩﺎ ﰲ ّ‬ ‫ܩﲒ ا ا‪ ,‬ﻉﻦﻪܒ ان ك ﺟﻦﻵﺎ ﳌﺎ ﻘﻴﻵﺎ ﻩﻫ ﻩﻊﲎ اﻣﴩ ‪,‬‬ ‫ﻘﻴﻜﻮن ﻩﺜﻢ ﻛﻮه ܓﻊﺎﱃ ﰲ اﻣܼﻮ ى }وﯾﻊﲅ اذﻼﻫ ﳚﺎدﻣﻮن ﰲ اܓﻨﺎ{ ܉ﻨﺼ܈ ﯾﻊﲅ ﰲ ﻛﺮاء ﻍﲑ‬ ‫اﻘﻇ وا܋ﻫ ﻉﺎﻩﺮ ﻉﲆ ܉ﻊﺾ اﻣﺘﻮﺟﻴﻵﺎ و ك ﻩﺎ ﻉﲆ ﻬﻵܠ اﻣܹﺪاد ﻩﻫ ﻍﲑ ﳇﻙﺔ وﻻ اܸﺘﺒﻊﺎد‬ ‫ا ا ܓﺆﻩّﻢ اﻥام ﻉﲆ ا ا‪.‬‬ ‫‪528‬‬ ‫ﻛﺎل اﻣﺮﴈ وﻴﻮ اﻣﻊ ﻩﺔ ﳒﻨ ادﻼﻫ ﶊﺪ ܋ﻫ ﺣܹﻫ اﻻܸﱰا ي ﰲ اﻣﻈﺮوف ﻩﻫ >ﴍܩﻳ<‬ ‫ﻣﻜﻮل اﻣﻊ ﻩﺔ اﰊ ﲻﺮو ﻈﺜﻪﺎن ا܋ﻫ ا ﺎﺟ܈ ﰲ >ﻞﺎﻘﻴﺘﻳ<‪ :‬وﻩﻨﻵﺎ ا وﱔ ﻟﻦﻪܹـﺘﻜﺒﻢ وﻘﻴﻵﺎ ﻩﻊﲎ‬ ‫اﻣﴩ ﻘذك اﺧﺘﲑ ܉ﻊﺪﻴﺎ اﻣﻙﻊﻢ‪ .‬وا ﺻﻢ ﰲ اܸـﺘﻊﻪﺎل‪ 529‬ا ا ن ﻼﻜﻮن ﻣﺰﻩﺎن ﻩﻫ ﻩﻨﺔ‬ ‫ؼﺘܽ ﻩﻫ ܉ﻴﻨﻵﺎ‪ 530‬܉ﻮﻛﻮع ܩﺪث ﻘﻴﻳ ﻩﻜﻄﻮع ܉ﻳ‪ّ .‬ﰒ ﻛﺎل وﳇﻪﺔ اﻣﴩ ﻩﺎ ﯾﻄﻦ܈ ﲨﻦﺘﲔ‬ ‫اﳌܹـﺘﻜﺒﻢ ّ‬ ‫ﯾﻦﺰم ﻩﻫ وﺟﻮد ﻩﻀﻪﻮن ّوﻻﻴﻪﺎ ﻘﺮﺿﺎ ﺣﺼﻮل ﻩﻀﻪﻮن اﻣﺜﺎﻬﻴﺔ‪ .‬ﻘﺎﳌﻀﻪﻮن ا ّول ﻩﻙﺮوض ﻩﻦﺰوم‪,‬‬ ‫واﻣﺜﺎﱐ ﻻ ﻩﺔ‪ّ .‬ﰒ ]‪ [ 58‬ﻛﺎل و ن ﻩﻮﺿﻮﻉﺔ ﻣﴩ ﻩﻙﺮوض وﺟﻮدﻲ ﰲ اﳌܹـﺘﻜﺒﻢ ﻩﻇ ﻉﺪم ﻛﻄﻇ‬ ‫ّ‬ ‫اﳌﺘﳫﻨ ﻻ ܉ﻮﻛﻮﻉﻳ وﻻ ܉ﻊﺪم وﻛﻮﻉﻳ‪ .‬و ك ﻣﻊﺪم‪ 531‬اﻣﻜﻄﻇ ﰲ ا ﺰاء ﻻ اﻣﻮﺟﻮد وﻻ اﻣﻊﺪم ܸﻮاء‬ ‫ܻﻝ ﰲ وﻛﻮﻉﻳ ﻞﻪﺎ ﰲ ﺣ ّﻜﻨﺎ و ﱂ ّ‬ ‫ّ‬ ‫ﻳܼﻝ ﻞﺎن اﻣﻮاﻛﻊﺔ ﰲ اﻩﻳ ܓﻊﺎﱃ‪ .‬وﻛﺎل‪ 532‬وﻻ ﻼﻜﻮن اﻣﴩ‬ ‫ﰲ اﰟ اﻻ ܉ﺘﻀ ّﻪﻫ ﻩﻊﻨﺎﻴﺎ‪ّ .‬ﰒ ﻛﺎل ﻘﻨﻜﻮل ﳌﺎ ﻞﺎن ا ﻟ ﻩﺮ اﳌﻜﻄﻮع ܉ﻮﺟﻮدﻲ ﰲ اﻈﺘﻜﺎد ّ‬ ‫اﳌﺘﳫﻨ‬ ‫ﰲ اﳌܹـﺘﻜﺒﻢ ﱂ ﻼﻜﻫ ﳌﻙﺮوض وﺟﻮدﻲ ﻣﺘﻨﺎﰲ اﻣﻜﻄﻇ واﻣﻙﺮض ﰲ اﻣﻈﺎﻴﺮ ﻘﲅ ﻼﻜﻫ ﻘﻴﻳ ﻩﻊﲎ ن‬ ‫اﻣﴩﻂﻴﺔ‪ ,‬ﻻن اﻣﴩ ﻞﻪﺎ ܉ﻴّﻨﺎ ﻴﻮ اﳌﻙﺮوض وﺟﻮدﻲ‪ .‬ﻥﻜ ّﻨﻳ ﳌﺎ ﻞﺎن ﯾﻨﻜܼﻗ ﻣﻨﺎ ا ﺎل ﻞﺜﲑا ﰲ‬ ‫ا ﻩﻮ اﻣﱵ ﻬﺘﻮ ّﻛﻊﻵﺎ ﻛﺎﻂﻊﲔ ܉ﻮﻛﻮﻈﻵﺎ ﻈﻫ ܮ ف ﻩﺎ ﻬﺘﻮ ّﻛﻊﻳ ﺟ ّﻮ وا ܓﻀﻪﲔ ا ﻩﻊﲎ ن ﻞﻪﺎ ﰲ‬ ‫ﻩﱴ وܸﺎﺋﺮ ا ܸﻪﺎء ا ﻮا م‪ .‬ﻘﻴﻜﻮل اﻣﻜﺎﺋﻢ ا ﺟﺌﺘﲏ ﻘﺄﻬܒ ﻩﻜﺮم ّ‬ ‫ܻﺎﰷ ﰲ غﻲء اخﺎﻂ܈ ﻍﲑ‬ ‫ﻩﺮﺟّ ـܧ وﺟﻮدﻲ ﻉﲆ ﻉﺪﻩﻳ ﲟﻊﲎ ﻩﱴ ﺟﺌﺘﲏ ܸﻮاء‪ّ .‬ﰒ ﻛﺎل وﻣـ ّﻪـﺎ ﻞـﱶ دﺧﻮل ﻩﻊﲎ اﻣﴩ ﰲ ا‬ ‫وﺧﺮوﺟﻳ ﻈﻫ ﺻه ﻩﻫ اﻣﻮﻛܒ ّ‬ ‫اﳌﻊﲔ ﺟﺎ اܸـﺘﻊﻪﺎه وان ﱂ ﻼﻜﻫ ﻘﻴﻳ ﻩﻊﲎ ن اﻣﴩﻂﻴﺔ و ك‬ ‫ﰲ ا ﻩﻮ اﻣﻜﻄﻊ ّﻴﺔ اܸـﺘﻊﻪﺎل ا اﳌﺘﻀ ّﻪﻨﺔ ﳌﻊﲎ ن و ك جﻲء ﲨﻦﺘﲔ ܉ﻊﺪﻲ ﻉﲆ ﻂﺮ اﻣﴩ‬ ‫وا ﺰاء وان ﱂ ﻼﻜﻮا ﴍﻂﺎ وﺟﺰاء‪.‬‬ ‫ّﰒ ﻛﺎل ﰲ اﻥام ﻉﲆ اﻣﻙﺎء ﰲ ﻬﻮاﺻ܈ اﻣﻙﻊﻢ‪ :‬وﻛﺪ ܓﻀﻪﺮ ن اﻣﻨﺎﺻﺒﺔ ܉ﻊﺪ اﻣﻙﺎء واﻣﻮاو‬ ‫اﻣﻮاﻛﻊﺘﲔ ܉ﻊﺪ اﻣﴩ ﻛﺒﻢ ا ﺰاء ﳓﻮ ن ܓﺄܓﲏ ﻘﺘﻜﺮﻩﲏ و وܕﻜﺮﻩﲏ ܓﻝ‪ ,‬و ܉ﻊﺪ اﻣﴩ وا ﺰاء‬ ‫اﳌﻨﻙﻲ‪.‬‬ ‫ﳓﻮ ن ܓﺄܓﲏ ܓﻝ ﻘﺎﻛﺮﻩﻝ و و ﻛﺮﻩﻝ‪ ,‬و ك ﳌܼﺎ܉ﻵﺔ اﻣﴩ ﰲ ا ّول وا ﺰاء ﰲ اﻣﺜﺎﱐ ّ‬ ‫‪528‬‬ ‫‪529‬‬ ‫‪530‬‬ ‫‪531‬‬ ‫‪532‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻄﺮوق‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܸـﺘﻊﻪﺎه‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻴﻨﻵﻪﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻊﺪم‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺎل‬ ‫‪143‬‬ ‫‪arabic edition‬‬ ‫ا ﺰاء ﻩﴩو وﺟﻮدﻲ ܉ﻮﺟﻮد اﻣﴩ ووﺟﻮد اﻣﴩ ﻩﻙﺮوض‪ .‬ﻘاﻴﻪﺎ ﻍﲑ ﻩﻮﺻﻮﻘﲔ‬ ‫اﻣﻮﺟﻮد ﺣﻜﻴﻜﺔ ]‪59‬و[ وﻉﻦﻴﻳ ﲪﻢ ﻛﻮه ܓﻊﺎﱃ }ان ﻳܼﺄ ﻳܹﻜﻫ اﻣﺮﯾܧ ﻘﻴﻈﻦﻦﻫ{ اﱃ ﻛﻮه }وﯾﻊﲅ‬ ‫اذﻼﻫ ﳚﺎدﻣﻮن{ ﻉﲆ ﻛﺮاء اﻣﻨﺼ܈‪ّ .‬ﰒ ﻛﺎل‪ :‬و ﻬّﻪﺎ ﴏﻘﻮا ﻩﺎ ܉ﻊﺪ ﻘﺎء اﻣܹـﺒﺒﻴﺔ ﻩﻫ اﻣﺮﻘﻇ اﱃ اﻣﻨﺼ܈‬ ‫ﻬﻵﻨ ﻛﺼﺪوا اﻣﺘﻨﺼﻴܽ ﻉﲆ ﻛﻮﻬﻵﺎ ܸـﺒﺒﻴﺔ‪ .‬واﳌﻀﺎ ع اﳌﺮܓﻙﻇ ܉ ﻛﺮﯾﻨﺔ ؼﻦﺼﺔ ﻟﻦﺤﺎل واﻻܸـﺘﻜﺒﺎل‬ ‫ﻅﺎﻴﺮ ﰲ ﻩﻊﲎ ا ﺎل‪ 533‬ﻞﻪﺎ ܓﻜ ّﺪم ﰲ ا اﳌﻀﺎ ع‪ .‬ﻘﻦﻮ ܉ﻜﻮﻲ‪ 534‬ﻩﺮﻘﻮﻉﺎ ﻣܹـﺒﻚ اﱃ اذﻴﻫ ان‬ ‫اﻣﻙﺎء ﻣﻊﻄﻗ ﲨة ܩﺎﻣ ّﻴﺔ اﻣﻙﻊﻢ ﻉﲆ اﶺة اﻣﱵ ﻛﺒﻢ اﻣﻙﺎء‪ .‬ﯾﻊﲏ ﻘﻜﺎن ﯾﻦﺰم ن ﻼﻜﻮن اﻥﻜﻮن‬ ‫ﻛﺪﳝﺎ ﻞﺎﻣﻜﻮل ﻘﴫﻘﻳ اﱃ اﻣﻨﺼ܈ ﻩﻨ ّﺒﻳ‪ 535‬ﰲ اﻣﻈﺎﻴﺮ ﻉﲆ اﻬﻳ ﻣﻴܷ ﻩﻊﻄﻮﻘﺎ ا اﳌﻀﺎ ع اﳌﻨﺼﻮ‬ ‫܉ﺄن ﻩﻙﺮد وﻛﺒﻢ اﻣﻙﺎء اﳌﺬﻛﻮ ﲨة‪ .‬و ّ‬ ‫ﯾﺘﺨﻦܽ اﳌﻀﺎ ع ﻟ ܸـﺘﻜﺒﺎل اﻟ ﺋﻚ ا ﺰاﺋﻴﺔ ﻞﻪﺎ ﻛﺮا ﰲ‬ ‫اﳌﻨﺼﻮ ܉ﻊﺪ ن ﻘﻜﺎن ﻘﻴﻳ ܻﻴﺌﺎن‪ 536‬ﻘﻇ ﺟﺎﻬ܈ ﻛﻮن اﻣﻙﺎء ﻟﻦﻊﻄﻗ وܓﻜﻮﯾﺔ ﻛﻮﻬﻳ ﻟﻦﺠﺰاء ﻘﻴﻜﻮن‬ ‫ن ﻩﺎ ܉ﻊﺪ اﻣﻙﺎء ﻩﺒﺘﺪ ػﺬوف ا ﱪ وﺟﻮا اﻬﺘﻵـﻰ‪.‬‬ ‫ﻘﺎﻣﺘﻜﺪﻼﺮ ﻴﻨﺎ وﷲ ﻉﲅ ﻘﻜﻮﻬﻳ واﻛﻇ ّ‬ ‫ﺣﻚ ﻣﻴܷ ﲞﻴﺎل ﻞﺎﻣܹﺤﺮ واﻣﺘﻪﻮﯾﻵﺎ ‪ .‬ﻘﻊﲆ ﻴﺬا ﻛﺮاء‬ ‫ّ‬ ‫اﻣﻨﺼ܈ ܉ﻦﻋ ﻣﻈﻵﻮ ﻴﺎ ﰲ اﻣﴫف ﻈﻫ ا ﺎل اﱃ اﻻܸـﺘﻜﺒﺎل ﻩﻇ ﻩﺎ دﻣܒ ﻉﻦﻴﻳ ﻩﻫ ﴎﻉﺔ اﻥﻜﻮن‬ ‫و ﻬﻳ ّ‬ ‫ﺣﻚ‪ّ .‬ﰒ ﯾܒ اﻣﱪﻴﺎن ا܋ﺮﻴﲓ ܋ﻫ ﶊﺪ اﻣܹﻙﺎﻛﴘ ﺣﲃ ﰲ > ﻈﺮا܉ﻳ< ﻩﺎ ﺧ ّﺮﺟﺘﻳ ﻈﻫ ا܋ﻫ‬ ‫اﻣﻀﺎﺋﻇ ]ﯾﻊﲏ اﻣﻀﺎد اﳌﻊﺠﻪﺔ واﻣﻊﲔ اﳌﻵﻪة وﻴﻮ اﻻܸـﺘﺎ ا܉ﻮ ا ܹﻫ ﻉﲇ ܋ﻫ ﶊﺪ ܋ﻫ ﯾﻮܸﻗ‬ ‫اﻥﻜﺘﺎف ܻـﻴܬ ﰊ ﺣ ّﻴﺎن ﻘﻜﺎل ﻩﺎ ﻬﺼّ ﻳ‪ :‬اد ا܋ﻫ اﻣﻀﺎﺋﻇ[‪ 537‬ﰲ ﻬﺼ܈ ﻘﻴﻜﻮن وﺟﻵﺎ ﺣܹـﻨﺎ وﻴﻮ‬ ‫ﻬﺼﺒﻳ ﰲ ﺟﻮا اﻣﴩ وﻴﻮ ا وﻞﺎن ﻩﺮادﻲ اﻣﺘܹـﺒﻴ܈ ﻈﻫ ا ﻮا ﻞﻪﺎ ﻛﺮ ‪ .‬ﻛﺎل اﻣܹﻙﺎﻛﴘ‬ ‫وﯾﺼܧّ ﻘﻴﻳ وﺟﻳ اﻣܙ ﻉﲆ ﻩﺬﻴ܈ اﻥﻜﻮﻘﻴﲔ وﻴﻮ ﻬﺼﺒﻳ ﰲ ﺟﻮا ا ﴫ ܉ﺈﻬّﻪﺎ ﻬﻵﻨ ﺟﺎ وا ﻬّﻪﺎ‬ ‫ﱔ ﴐ܉ﺔ ܸﺪ ّ‬ ‫ﻘﺘﺤﻄﻨ ﻅﻵﺮﻲ‪.‬‬ ‫اﻵﯾﺔ اﻣﺜﺎﻬﻴﺔ‬ ‫ﻛﻮه ܓﻊﺎﱃ }ﻳܹﺄﻣﻮﻬﻝ ﻈﻫ اﻣܼﻵﺮ ا ﺮام{ اﻵﯾﺔ‪ .‬ﻩﻫ ا ﻩﺮ اﳌﻊﻦﻮم اﻬﻳ ﻛﺪ ﻂﺎل اﻥام ﰲ ﻈﺮا‬ ‫واﳌܹﺠﺪ ا ﺮام وﻛﺪح ܉ﻊﺾ ﰲ ﻛﻮل ܉ﻊﺾ ]‪ [ 59‬ووܸﻇ اﳌ م‪ّ .‬ﰒ ﻞﺎن ﺧﺮ ﻩﺎ ّ‬ ‫ﺣﻄﻮا ﻉﻦﻴﻳ‬ ‫اﻻﻈﺘﻪﺎد ﻉﲆ ﻩﺬﻴ܈ ﻛﻮ ّﻘﻲ ﻞﺎﻬﻮا ﯾﻊ ّﺪون ﻣﻮﻻ اﻻﺿﻄﺮا اﱃ ﻴﺬﻲ اﻵﯾﺔ ان ﻩﻫ ﲪﻰ ﻩﻨﻳ اܸﱰاح‬ ‫وﻈﻮﰲ‪ .‬ﻛﺎل اﻣܹﻪﲔ واﻣﱪﻴﺎن اﻣܹﻙﺎﻛﴘ ﰲ ﻈﺮا܉ﻵﻪﺎ و ܉ّﻪﺎ دܮﻦܒ ﻩﻫ ام ܩﺪﻴﻪﺎ ﰲ اﻵﺧﺮ‪:‬‬ ‫واﳌܹﺠﺪ اﶺﻵﻮ ﻉﲆ ﻛﺮاءܓﻳ غﺮو ا‪ .‬واﺧﺘﻦﻗ اﻣﻨﺤﻮﯾﻮن ﻘﻴﻳ ﻉﲆ ܉ﻊﺔ وﺟﻳ‪ .‬ܩﺪﻴﺎ وﻴﻮ ﻛﻮل‬ ‫اﳌﱪّد وܓﺒﻊﻳ ﰲ ك اﻣﺰؼﴩي وا܋ﻫ ﻈﻄ ّﻴﺔ – ﻛﺎل ا܋ﻫ ﻈﻄ ّﻴﺔ – وﻴﻮ اﻣﺼﺤﻴܧ اﻬﻳ ﻈﻄﻗ ﻉﲆ‬ ‫‪533‬‬ ‫‪534‬‬ ‫‪535‬‬ ‫‪536‬‬ ‫‪537‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻻܸـﺘﻜﺒﺎل ﻅﺎﻴﺮ ﻘﻲ ﻩﻊﲎ ا ﺎل واﻻܸـﺘﻜﺒﺎل‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻜﻮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻨﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ܻ :‬ﺎن‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪144‬‬ ‫ܸﺒﻴﻢ ﷲ ي وﺻ ّﺪ ﻈﻫ ܸﺒﻴﻢ ﷲ وﻈﻫ اﳌܹﺠﺪ‪ .‬وﻴﺬا ﯾﺆ ّدي اﱃ اﻣﻙﺼﻢ ܉ﲔ ܉ﻊﺎض اﻣﺼة‬ ‫܉ﺄﺟﻨﱯ‪ 538‬ܓﻜﺮﻼﺮﻲ‪ 539‬ن ﺻ ّﺪا ﻩﺼﺪ ‪ 540‬ﻩﻜﺪ ܉ﺄن واﻣﻙﻊﻢ ون ﻩﻮﺻﻮة‪ ,‬وﻛﺪ ﺟﻊﻦﱲ واﳌܹﺠﺪ‬ ‫ﻈﻄﻙﺎ ﻉﲆ ܸﺒﻴﻢ ﷲ ܓﻊﺎﱃ‪ ,‬ﻘﻵﻮ ﻩﻫ ﲤﺎم ﺻﻦﺘﻳ وﻘﺼﻢ ܉ﻴﻨﻵﻪﺎ ܉ﺄﺟﻨﱯ وﻴﻮ وﻞﻙﺮ ܉ﻳ‪ .‬وﻩﻊﲎ‬ ‫]ﻛﻮﻬﻳ[‪ 541‬ﺟﻨﺒﻴﺎ اﻬﻳ ﻻ ّܓﻊﻦﻚ ه ّ‬ ‫اﻣﺼة‪ .‬ﻘﺎن ﻛﻴﻢ ܓﻮّܸ ﻇ ﰲ اﻣﻈﺮف وﺣﺮف ا ّﺮ ﻩﺎ ﱂ ﯾﺘﻮّܸ ﻇ ﰲ‬ ‫ﻍﲑﻴﻪﺎ‪ .‬ﻛﻴﻢ ﻬّﻪﺎ ﻛﻴﻢ ܉ﺬك ﰲ اﻣﺘﻜﺪﱘ ﻻ‪ 542‬ﰲ اﻣﻙﺼﻢ‪ .‬اﻣﺜﺎﱐ اﻬﻳ ﻈﻄﻗ ﻉﲆ اﻣﻵﺎء ﰲ ܉ﻳ ي‬ ‫وﻞﻙﺮ ܉ﻳ واﳌܹﺠﺪ ا ﺮام‪ 543‬وﻴﺬا ﯾﺘܯ ّﺮج‪ 544‬ﻉﲆ ﻛﻮل اﻥﻜﻮﻘﻴﲔ‪ .‬و ﻩّﺎ اﻣﺒﴫﯾﻮن ﻘﻴܼﱰﻂﻮن ﰲ‬ ‫اﻣﻊﻄﻗ ﻉﲆ اﻣﻀﻪﲑ اجﺮو ﻉﺎد ا ﺎﻘﺾ اﻻ ﰲ ﴐو ﻘﻵﺬا اﻣﺘܯﺮﯾܠ ﻈﻨﺪﻴﻨ ﻘﺎܸﺪ‪.‬‬ ‫وﻻ ܉ ّﺪ ]ﻩﻫ[ اﻣﺘﻊ ّﺮض‪ 545‬ﻣﻵﺬﻲ اﳌܹﺄة وﻩﺎ ﻴﻮ اﻣﺼﺤﻴܧ ﻘﻴﻵﺎ‪ .‬ﻘﺄﻛﻮل وا اﻣﻊﻮن ﺧﺘﻦﻗ‬ ‫اﻣﻨﺤﺎ ﰲ اﻣﻊﻄﻗ ﻉﲆ اﻣﻀﻪﲑ اجﺮو ﻉﲆ ܚ ܚﺔ ﻩﺬاﻴ܈‪ .‬ܩﺪﻴﺎ وﻴﻮ ﻩﺬﻴ܈ اﶺﻵﻮ ﻩﻫ‬ ‫اﻣﺒﴫﯾﲔ وﺟﻮ ‪ 546‬ﻉﺎد ا ﺎ ّ ّﻻ ﰲ ﴐو ‪ .‬اﻣﺜﺎﱐ اﻬﻳ ﳚﻮ ك ﰲ اﻣܹﻊﺔ ﻩﻄﻦﻜﺎ‪ .‬وﻴﺬا‬ ‫ﻩﺬﻴ܈ اﻥﻜﻮﻘﻴﲔ‪ ,‬وܓﺒﻊﻵﻨ ܉ﻮ ا ܹﻫ واﻣܼﻦﻮ܉ﲔ‪ .‬واﻣﺜﺎﻣܙ اﻣﺘﻙﺼﻴﻢ وﻴﻮ ان ﻞ ّﺪ ﺟﺎ اﻣﻊﻄﻗ‬ ‫ﻩﻫ ﻍﲑ ﻉﺎد ا ﺎﻘﺾ ﳓﻮ ﻩﺮ ܉ﻝ ﻬﻙܹﻝ و ﯾﺪ‪ ,‬و ّﻻ ﻘ ﳚﻮ ﻣ ّـﺎ ﻣﴬو ‪ .547‬وﻴﻮ ﻛﻮل‬ ‫ا ﺮف‪60] .‬و[ واذي ﯾﻨﺒﻎﻲ اﻬﻳ ﳚﻮ ﻩﻄﻦﻜﺎ ﻥﻜـﱶ اﻣܹﻪﺎع اﻣﻮا د ܉ﻳ وﺿﻊﻗ دﻣﻴﻢ اﳌﺎﻬﻊﲔ‬ ‫واﻈﺘﻀﺎدﻲ اﻣﻜﻴﺎ ‪ .‬ﻩّﺎ اﻣܹﻪﺎع ﻘﻙﻲ اﻥﻜﺜﲑ ﻞﻜﻮﻣﻵﻨ ﻩﺎ ﻘﻴﻵﺎ ﻍﲑﻲ وﻘﺮܸﻳ‪ ,‬ﲜ ّﺮ ﻘﺮܸﻳ ﻈﻄﻙﺎ ﻉﲆ اﻣﻵﺎء‬ ‫ﰲ ﻍﲑﻲ‪ ,‬وﻛﻮه }ﺗܹﺂﻣﻮن ܉ﻳ وا ܩﺎم{ ﰲ ﻛﺮاء ﺟﻪﺎﻉﺔ ﻞﺜﲑ ﻩﻨﻵﻨ ﲪﺰ ‪ ,‬وﻛﻮه }وﻩﺎ ﯾﺘﲆ ﻉﻦﻴﻜﻨ{‬ ‫ﻈﻄﻙﺎ ﻉﲆ ﺿﻪﲑ ﻘﻴﻵﻫ ي وﻘﻴﻪﺎ ﯾﺘﲆ ﻉﻦﻴﻜﻨ‪ّ .‬ﰒ ﻛﺮ ﻩﺎ و د ﻩﻨﻳ ﰲ اﻣﻨﻈﻨ ﻘﺬﻛﺮ ﲦﺎﻬﻴﺔ ܉ﻴﺎ ‪.‬‬ ‫ّﰒ ﻛﺎل و ﻩّﺎ ﺿﻊﻗ ادﻣﻴﻢ ﻘﺈﻬﻵﻨ ﻩﻨﻊﻮا ك ﻻن اﻣﻀﻪﲑ ﻞﺎﻣﺘﻨﻮﻼﻫ‪ .‬ﻘﻜﻪﺎ ﻻ ﯾﻊﻄﻗ ﻉﲆ اﻣﺘﻨﻮﻼﻫ‬ ‫ﻻ ﯾﻊﻄﻗ ﻉﲆ اﻣﻀﻪﲑ‪ .‬وﻴﺬا ﯾﻦﺰم ﻩﻨﻳ اﻬﻳ ﻻ ﳚﻮ اﻣﻊﻄﻗ ﻉﻦﻴﻳ ﻩﻄﻦﻜﺎ ﻻ ܉ﺈﻉﺎد ا ﺎ ّ وﻻ ܉ﻎﲑﻴﺎ‬ ‫ﻻن اﻣﺘﻨﻮﻼﻫ ﻞﺬك‪ .‬و ﻩّﺎ اﻣﻜﻴﺎ ﻘ ﻬّﻳ ا܉ﻇ ﻩﻫ اﻣﺘﻮا܉ﻇ اﶆܷ‪ .‬ﻘﻜﻪﺎ ّ‬ ‫ﯾﺆﻞﺪ اﻣﻀﻪﲑ اجﺮو وﯾﺒﺪل‬ ‫ﻩﻨﻳ ﻩﻫ ﻍﲑ ﻉﺎد ﺟﺎ ّ ﻘﻜﺬك ﯾﻊﻄﻗ ﻉﻦﻴﻳ‪ .‬اﻣﺜﺎﻣܙ ن ﻼﻜﻮن ﻩﻊﻄﻮﻘﺎ ﻉﲆ اﻣܼﻵﺮ ا ﺮام ي‬ ‫ﻳܹﺄﻣﻮﻬﻝ ﻈﻫ اﻣܼﻵﺮ ا ﺮام وﻈﻫ اﳌܹﺠﺪ ا ﺮام‪ .‬ﻛﺎل ا܉ﻮ اﻣﺒﻜﺎء ﺿﻊﻗ ﻴﺬا ܉ﺄنّ اﻣﻜﻮم ﱂ ﻳܹﺄﻣﻮا‬ ‫ﻈﻫ اﻣܼﻵﺮ ا ﺮام ا ﱂ ّ‬ ‫ﻳܼﻜﻮا ﰲ ܓﻊﻈﻴﻪﻳ‪ ,‬و ﻬّﻪﺎ ܸﺄﻣﻮا ﻈﻫ اﻣﻜﺘﺎل ﰲ اﻣܼﻵﺮ ا ﺮام ] ﻬﻳ وﻛﻇ‬ ‫ﻩﻨﻵﻨ‪ ,‬وﱂ ﻳܼﻊﺮوا ܉ﺪﺧﻮه ﻘﺨﺎﻘﻮا ﻩﻫ ا ﰒ‪ .‬وﻞﺎن اﳌﴩﻛﻮن ّﻉﲑوﻴﻨ ܉ﺬك ﻘﺄﺟﻴﺒﻮا ܉ﺄن اﻣﻜﺘﺎل ﰲ‬ ‫‪538‬‬ ‫‪539‬‬ ‫‪540‬‬ ‫‪541‬‬ ‫‪542‬‬ ‫‪543‬‬ ‫‪544‬‬ ‫‪545‬‬ ‫‪546‬‬ ‫‪547‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﺣﴢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻜﺪﻼﺮﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺼﻳ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻻن‬ ‫ܸﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩܯﺮج‬ ‫اﻣﺘﺼﺤﻴܧ واﻣﺰاد ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻻ ܉ﺪ ﻟﻦﺘﻊﺮض‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﺟﻮا‬ ‫ﻘﻲ د‪ :‬ﴐو‬ ‫‪145‬‬ ‫‪arabic edition‬‬ ‫اﻣܼﻵﺮ ا ﺮام[‪ 548‬ﻛﺒﲑ و܉ﺄﻬﻳ ﺻ ّﺪ ﻈﻫ ܸﺒﻴﻢ ﷲ‪ .‬وﺟﻴ܈ ان اﻣﻜﺘﺎل ﰲ اﳌܹﺠﺪ ا ﺮام و ﺧﺮاج‬ ‫ﻴه ﻩﻨﻳ ﻞﱪ ﻩﻫ اﻣﻜﺘﺎل ﻘﻴﻳ‪ .‬وﰲ اﶺة ﻘﻊﻄﻙﻳ ﻉﲆ اﻣܼﻵﺮ ا ﺮام ّ‬ ‫ﻩﺘﳫﻗ ﺟ ّﺪا ﯾﺒﻊﺪ ﻈﻨﻳ ﻬﻈﻨ‬ ‫اﻣﻜﺮ ن واﻣﱰﻛﻴ܈ اﻣﻙﺼﻴܧ‪.‬‬ ‫اﻣﺮا܉ﻇ ن ّ‬ ‫ّ‬ ‫ﯾﺘﻊﻦﻚ ܉ﻙﻊﻢ ػﺬوف دل ﻉﻦﻴﻳ اﳌﺼﺪ ܓﻜﺪﻼﺮﻲ وﯾﺼ ّﺪون ﻈﻫ اﳌܹﺠﺪ‪ ,‬ﻞﻪﺎ ﻛﺎل ﷲ‬ ‫ܓﻊﺎﱃ }ﻴﻨ اذﻼﻫ ﻞﻙﺮوا وﺻ ّﺪوﻞﻨ ﻈﻫ اﳌܹﺠﺪ ا ﺮام{ ﻛﺎه ا܉ﻮ اﻣﺒﻜﺎء وﺟﻊه ﺟ ّﻴﺪا‪ .‬وﻴﺬا ﻍﲑ ﺟ ّﻴﺪ‬ ‫ﻬﻳ ﯾﻦﺰم ﻩﻨﻳ ܩﺬف ﺣﺮف ا ﺮ و ܉ﻜﺎء ﲻه وﻻ ﳚﻮ ك ّﻻ ﰲ ﺻﻮ ﻣﻴܷ ﻴﺬا ﻩﻨﻵﺎ ]‪[ 60‬‬ ‫ﻬܽ ]اﻣﻨﺤﻮﯾﻮن[‪ 549‬ﻉﲆ اﻬﻳ ﴐو ﻞﻜﻮه‪:‬‬ ‫ﻉﲆ ܮ ف ﰲ ܉ﻊﻀﻵﺎ‪ .‬و ّ‬ ‫ّ‬ ‫ا ﻛﻴﻢ ّي اﻣﻨﺎ ّ‬ ‫اﻻﻞﻗ ا ﺻﺎ܉ﻇ‬ ‫ﴍ ﻛﺒﻴة ܻﺎ ﳇﻴ܈‬ ‫ي اﱃ ﳇﻴ܈‪ .‬ﻘﻵﺬﻲ ܉ﻊﺔ وﺟﻳ ﻅﻵﺮﻴﺎ اﻣﺜﺎﱐ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺪ ﻉﲅ اﻬﻳ ّ‬ ‫ﺣﻂ ﰲ ﻴﺬﻲ ا وﺟﻳ اﻣﺜ ܚﺔ ﻉﲆ اﻣﱱام ﻩﺬﻴ܈ اﻥﻜﻮﻘﻴﲔ‪ .‬وﻼﻜﻙﻲ ﰲ داء ﻩﺜﻢ‬ ‫ك اﻬﻳ ﺧﺮوج ﻈﻫ اﳌﺬﻴ܈ اﳌﻦﱱم اﱃ ﻩﺬﻴ܈ ﻍﲑﻲ ﰲ ܉ﻊﺾ اﳌܹﺎﺋﻢ‪ .‬ﻘﻴﺼﲑ ﻘﺎﻉﻢ ك ﻩّﺔ‬ ‫وܩﺪﻲ ﻍﲑ ﻩﺘﻜ ّﻴﺪ ܉ﺄܩﺪ اﳌﺬﻴﺒﲔ‪ .‬واذي ﯾﻜﺘﻀﻴﻳ اﻣﻨﻈﺮ ﰲ ܸﻮا܉ﻚ اﻥام وﻣﻮاﺣﻜﻳ ﻩﻇ اܸـﺘﺤﻀﺎ‬ ‫اﻣܹﺒ܈ اذي ﻮﺰﻣܒ اﻵﯾﺔ ]ﻘﻴﻳ[‪ 550‬ن اﻣﻮﺟﻳ اﻣﺜﺎﻣܙ ﻩﻫ ﻴﺬﻲ اﻣﻮﺟﻮﻲ اﻣﱵ ﻛﺮﻴﺎ ﻴﻮ اﳌﻊﺘﻪﺪ‪.‬‬ ‫وﻞـﱶ ﻩﺎ ﻉﺎ܉ﻳ ܉ﻳ ﻬﻵﻨ ﱂ ﻳܹﺄﻣﻮا ﻈﻨﻳ ﴏﳛﺎ‪ 551‬و ك ﻻ ﯾﻜﺘﴤ ّدﻲ‪ .‬وﻼﻜﻙﻲ ﰲ ﻉ ّﺪﻴﻨ ܸﺎﺋﻦﲔ ﻈﻨﻳ‬ ‫ﻛﻮﻬﻳ ﲝﻴܙ ﻳܹﺄل ﻈﻨﻳ ﺎﻣﻵﻨ ܩﺎل اﻣܹﺎﺋﻢ‪ .‬وﻩﺜﺎه ﻞﺜﲑ ﺟ ّﺪا‪ .‬ﻘﺈنّ وﺟﻮﻲ اﻻܸـﺘﺌﻨﺎف ّﳇﻵﺎ وا د‬ ‫ﻉﲆ ܓﻜﺪﻼﺮ ܸﺆال ܸﺎﺋﻢ‪ .‬وﰲ ك ﲢܹﲔ ﻟﻦام وﻴ ّﺰ‪ 552‬ﻟﻦܹﺎﻩﻇ اﱃ اﻣܹﺆال‪ ,‬وܓﻨﺒﻴﻳ ه ﻉﲆ‬ ‫ان اﳌﻮﺿﻇ ه ﻣﻴﻜﻮن ܉ﻊܙ ﻉﲆ ܓﻊ ّﺮف ﺟﻮا܉ﻳ وܓﻙﻵّﻪﻳ وܓﻄ ܉ﻳ‪ .‬و ﻩّﺎ ﻛﻮه اﻬﻳ ّ‬ ‫ﻩﺘﳫﻗ ﻘܹـﻴﻊﲅ ﲟﺎ‬ ‫ﻛ ّﺮ ﻲ اﻬﻳ ﻻ ﳇﻙﺔ ﻘﻴﻳ وﻻ ܉ﻊﺪ‪ .‬܉ﻢ ﻴﻮ ﻩﻫ اﻣﺒﺪاﺋﻇ ﲜﺮﯾﻳ‪ 553‬ﰲ ﻩﻴﺪان اﻻﺣﺘﺒﺎك‪ ,‬وﻘﻮܓﻳ ﰲ ܩﻦﺒﺔ‬ ‫اﻣﺒ ﻍﺔ ﯾﻮم اﻻܸﺘﺒﺎق ﻈﻫ ﻩﻜﺎ ܉ﺔ ﻍﲑﻲ ه ﻘﻀ ﻈﻫ د اك‪ .‬و ك اﻬﻳ ﳌﺎ ܮﱪﻴﻨ ܸـﺒﺤﺎﻬﻳ ܉ﺈﳚﺎ‬ ‫اﻣﻜﺘﺎل ﻉﻦﻴﻵﻨ ܉ﻜﻮه } ﻞﺘ܈ ﻉﻦﻴﻜﻨ اﻣﻜﺘﺎل{ ﻩﺮܸ ﰲ ﲨﻴﻇ ا وﻛﺎ وﻞﺎن ﻛﺪ ﻩﺮﻴﻨ ﻘﻴﻪﺎ ﻩﴣ‬ ‫܉ﻜﺘﻢ اﻥﻜﻙﺎ ﺣﻴܙ ܚﻜﻙﻮﻴﻨ ّﰒ ﻛ ّﻴﺪ ﻉﻦﻴﻵﻨ ﰲ اﻣﻜﺘﺎل ﰲ اﳌܹﺠﺪ ا ﺮام ﻞﺎن ﲝﻴܙ ﻳܹﺄل ﻴﻨﺎ ﻴﻢ‬ ‫ا ﻩﺮ ﰲ ا ﺮم وا ﺮام ﻞﻪﺎ ﻩﴣ م ﻻ؟‬ ‫‪554‬‬ ‫وﻞﺎن اﳌﴩﻛﻮن ﻛﺪ ﻧܹـﺒﻮﻴﻨ ﰲ ﴎّﯾﺔ ﻈﺒﺪ ﷲ ܋ﻫ ﲧܺ اﻣﱵ ﻛﺘﻦﻮا ﻘﻴﻵﺎ ]‪61‬و[ ﻩﻫ‬ ‫اﻥﻜﻙﺎ ﲻﺮو ܋ﻫ ا ﴬف اﱃ اﻣﺘﻊ ّﺪي اﻣﻜﺘﺎل ﰲ اﻣܼﻵﺮ ا ﺮام واܻـﺘ ّﺪ ܓﻊﲑﻴﻨ ﻣﻵﻨ ܉ﻳ‪ .‬ﻘﻜﺎن‬ ‫ﻩﻮﺿﻇ اﻣܹﺆال ﻴﻢ ܸﺄﻣﻮا ّﲻﺎ ّﻉﲑﻴﻨ ܉ﻳ اﻥﻜﻙﺎ ﻩﻫ ك؟ ﻘﻜﺎل ؼﱪا ﻈﻫ ܸﺆاﻣﻵﻨ ﻩﺒ ّﻴﻨﺎ ﺎﻣﻵﻨ‬ ‫‪548‬‬ ‫‪549‬‬ ‫‪550‬‬ ‫‪551‬‬ ‫‪552‬‬ ‫‪553‬‬ ‫‪554‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺻﺤﻴﺤﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻴﻮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﳚﺰﯾﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺮﲪﻫ‬ ‫‪arabic edition‬‬ ‫‪146‬‬ ‫}ﻳܹﺄﻣﻮﻬﻝ ﻈﻫ اﻣܼﻵﺮ ا ﺮام{‪ .‬ﻘﺄ܉ﻵﻨ اﳌﺮاد ﻩﻫ اﻣܹﺆال ﻣﻴﻜﻮن ﻟﻦﻨﻙܷ ﻣﻴﻳ ّي اﻣﺘﻙﺎ ‪ّ .‬ﰒ ܉ﻴّﻨﻳ‬ ‫܉ﺒﺪل اﻻܻـﺘﻪﺎل ﰲ ﻛﻮه }ﻛﺘﺎل ﻘﻴﻳ{‪ّ .‬‬ ‫]ﰒ ﻩﺮ ا ﻮا ﰲ ﻛﻮه }ﻛﻢ ﻛﺘﺎل ﻘﻴﻳ{[‪ 555‬ي ﻛﺘﺎل ﻞﺎن‪.‬‬ ‫ﻘﺎﳌܹ ّﻮ اﻣﻊﻪﻮم‪ .‬وﻣـ ّﻪﺎ ﻞﺎن ﻩﻄﻦﻚ اﻣﻜﺘﺎل ﻘﻴﻳ ﻉﲆ ﲻﻵﻨ ﻻ ﳚﻮ ّ‬ ‫ﺣﱴ وﻻ ﳌܹ ّ‬ ‫ـﺘﺤﻚ اﻣﻜﺘﻢ وﻞﺎن‬ ‫ﰲ اﻣﻮاﻛﻇ اﻣﻜﺘﺎل ﻉﺪواا ﻘﻴﻳ ﻞﱪ ﻩﻨﻳ ﰲ ﻍﲑﻲ ﻛﺎل} ﻛﺒﲑ{ ي ﰲ اﶺة‪ .‬وﳌﺎ ﻞﺎن ﻩﻫ اﳌﻊﻦﻮم ن‬ ‫اﳌﺆﻩﻨﲔ ﰲ ﻍﺎﯾﺔ اﻣܹﻊﻲ ﰲ ﺗܹﻵﻴﻢ ܸﺒﻴﻢ ﷲ ﻘﻦﻴܹﻮا ﻩﻫ اﻣﺼ ّﺪ ﻈﻨﻳ وﻻ ﻩﻫ اﻥﻜﻙﺮ ﰲ ﳾء ﱂ‬ ‫ﻳܼﲁ ن ﻩﺎ ܉ﻊﺪﻲ ام ﻩﺒﺘﺪ ﻴﻮ ﻟﻦﻜ ّﻙﺎ وﻴﻮ ﻛﻮه }وﺻ ّﺪ{ ] ي[‪ّ 556‬ي ﺻ ّﺪ ﻞﺎن }ﻈﻫ ܸﺒﻴﻢ‬ ‫اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫ﷲ{ ي اذي ﻴﻮ دﯾﻨﻳ اﳌﻮﺻﻢ اﻣﻴﻳ ي اﱃ ﺿﻮاﻬﻳ و اﻣﺒﻴܒ ا ﺮام‪ .‬ﻘﺈن ّ‬ ‫وܸﲅ ّﲰﻰ ا ܠ ܸﺒﻴﻢ ﷲ‪.‬‬ ‫‪557‬‬ ‫ﻛﺎل ا ﺮاﻣّـﻲ واﻣﺼ ّﺪ ﴏف اﱃ اﺣﻴﺔ ܉ﺈﻈﺮاض وܕﻜـ ّﺮﻲ‪ .‬واﻣܹﺒﻴﻢ ﻂﺮﯾﻚ ا ﺎد اﻣܹﺎ܉ة ﻉﻦﻴﻳ‬ ‫اﻣﻈﺎﻴﺮ ّ‬ ‫ﻥﲁ ܸﺎك ﻩﻨﻵﺠﻳ‪} .‬وﻞﻙﺮ ܉ﻳ{ ي ّي ﻞﻙﺮ ﻞﺎن ادﻼﻫ و ܉ﺬك اﻣﺼ ّﺪ ي ﺑܹﺒﺒﻳ ﻘﺈﻬﻳ‬ ‫ﻞﻙﺮ اﱃ ﻞﻙﺮﻴﻨ ‪ .‬وܩﺬف ا ﱪ دﻻة ﻩﺎ ܉ﻊﺪﻲ ﻉﻦﻴﻳ دﻻة ܉ﻴّﻨﺔ ﳌﻫ ﻩﻊﻫ اﻣﻨﻈﺮ‪ .‬وﻴﻮ } ﻞﱪ{ ي‬ ‫ﻩﻫ اﻣﻜﺘﺎل ﰲ اﻣܼﻵﺮ ا ﺮام واﻣﺘﻜﻴﻴﺪ ﻘﻴﻪﺎ ﯾﺄﰐ ܉ﻜﻮه }ﻈﻨﺪ ﷲ{ ّ‬ ‫ﯾﺪل ﻉﲆ ﻩﺎ ﻘﻵﻪﺘﻳ ﻩﻫ ن اﳌﺮاد‬ ‫܉ﻜﻮه‪ } 558‬ﻛﺒﲑ{ ﰲ ﲻﻵﻨ وﰲ اﶺة ﻻ اﻬﻳ ﻩﻫ اﻥﻜﺒﺎﺋﺮ‪ .‬وﻣـ ّﻪﺎ ﻞﺎن ﻛﺪ ܓﻜ ّﺪم ا ن اﻣﻜﺘﺎل ﰲ اﻣܼﻵﺮ‬ ‫ا ﺮام وﰲ اﳌܹﺠﺪ ا ﺮام ﺑﴩ ‪ 559‬ﻞﻪﺎ ]ﻩﴣ[‪ 560‬ﻞﺎن ﳑﺎ ﯾﻮﺟ܈ اﻣܹﺆال ﻈﻫ اﻣﻜﺘﺎل ﻘﻴﻳ ﰲ‬ ‫اﶺة ܉ﺪون ك اﻣﴩ و ܉ﻎﲑﻲ ܓﻮ ّﻛﻊﺎ ﻟ ﻂ ق‪ .‬ﻻ ܸـ ّﻴﻪﺎ واﻣﴪﯾّﺔ اﻣﱵ ﻞﺎﻬܒ ܸﺒﺒﺎ ﻣﲋول ﻴﺬﻲ‬ ‫اﻵﯾﺔ وﱔ ﴎﯾّﺔ ﻈﺒﺪ ﷲ ܋ﻫ ﲧܺ ﻞﺎن اﻥام ﻘﻴﻵﺎ ﻞﻪﺎ ]‪ [ 61‬واﻲ ا܋ﻫ اﲮﻚ ﻈﻫ ا ﻩﺮﻼﻫ‬ ‫ﳇﻴﻵﻪﺎ‪ .‬ﻘﺎﻬﻳ ﻛﺎل ﻬﻵﻨ ﻣﻜﻮا اﻥﻜ ّﻙﺎ اذﻼﻫ ﻛﺘﻦﻮا ﻩﻨﻵﻨ وﴎوا وܮﺬوا ﻉﲑﻴﻨ ﰲ ﺧﺮ ﯾﻮم ﻩﻫ ﺟ܈‪.‬‬ ‫ﻘﻵﺎ܉ﻮﻴﻨ ﻘﻦﻄﻙﻮا ܉ﻵﻨ ّ‬ ‫ﺣﱴ ܸﻜﻨﻮا ﻘﺘܼﺎو وا ﰲ ﻩﺮﻴﻨ وﻛﺎﻣﻮا ﻣﱧ ܕﺮﻞﺘﻪﻮﻴﻨ ﻴﺬﻲ اﻟﻦﻴة ﻣﻴﺪܮﻦﻫّ‬ ‫ا ﺮم وﻣﱧ ﻛﺘﻦﺘﻪﻮﻴﻨ ﻣﺘﻜﺘﻦﻨﻵﻨ ﰲ اﻣܼﻵﺮ ا ﺮام‪ .‬ﻘﱰ ّددوا‪ّ 561‬ﰒ ّ‬ ‫ﴭﻊﻮا‪ 562‬ﻬﻙܹﻵﻨ ﻘﻙﻊﻦﻮا ﻩﺎ ﻘﻊﻦﻮا‪.‬‬ ‫ﻘﻊﲑﻴﻨ اﳌﴩﻛﻮن ܉ﺬك ﻘﺎܻـﺘ ّﺪ ܓﻊﲑﻴﻨ ﻣﻵﻨ واܻـﺘ ّﺪ ﻛﻦﻚ اﻣﺼﺤﺎ܉ﺔ ﺿﻮان ﷲ ﻉﻦﻴﻵﻨ‪ .‬ﻻ ܸـ ّﻴﻪﺎ ﻴﻢ‬ ‫ّ‬ ‫ّ‬ ‫اﻣﴪﯾﺔ ﻩﻫ ك‪ .‬وﻻ ܻﻝ ﻬﻵﻨ ܮﱪوا اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܋ﲁ ك‪ .‬ﻘﺎﺧﺒﺎ ﻴﻨ ه ﻉﲆ‬ ‫ﻴﺬﻲ اﻣﺼﻮ ﻞﺎف ﰲ ﻉ ّﺪﻲ ܸﺆاﻻ ﻘﻀ ﻈﻫ دﻻة ﻩﺎ ﻩﴣ ﻉﲆ اﻣﺘܼ ّﻮف اﱃ اﻣܹﺆال ﻈﻨﻳ‪.‬‬ ‫ﻣـ ّﻪﺎ ﻞﺎن ك ﻛﺎل ܓﻊﺎﱃ }واﳌܹﺠﺪ{ ي وﻳܹﺄﻣﻮﻬﻝ ﻈﻫ }اﳌܹﺠﺪ ا ﺮام{ ي ا ﺮم اذي ﻴﻮ‬ ‫ﻟﻦﺼ واﻣﻊﺒﺎد ا ﻀﻮع ﻻ ﻣﻎﲑ ك }ﻛﺘﺎل‪ 563‬ﻘﻴﻳ ﻛﻢ ﻛﺘﺎل ﻘﻴﻳ ﻛﺒﲑ{ ﻈﻨﺪﻞﻨ ﻉﲆ ﳓﻮ ﻩﺎ ﻩﴣ‪.‬‬ ‫‪555‬‬ ‫‪556‬‬ ‫‪557‬‬ ‫‪558‬‬ ‫‪559‬‬ ‫‪560‬‬ ‫‪561‬‬ ‫‪562‬‬ ‫‪563‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻉﱰاض‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻜﻮﻣﻵﻨ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺑܹﻂ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﱰدوا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﲮﻮا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻜﺎل‬ ‫‪147‬‬ ‫‪arabic edition‬‬ ‫ّﰒ ا܉ﺘﺪ ﻛﺎﺋ }و ﺧﺮاج{ ﻞﻪﺎ ا܉ﺘﺪ ﻛﻮه }وﺻ ّﺪ ﻈﻫ ܸﺒﻴﻢ ﷲ{ وﻛﺎل } ﻴه{ ي اذﻼﻫ ﻞﺘﺒﻳ ﷲ‬ ‫ﻣﻵﻨ ﰲ اﻣﻜﺪم وﻴﻨ وﱃ اﻣﻨﺎ ܉ﻳ ﻩﻨﻳ } ﻞﱪ{ ي ﻩﻫ اﻣﻜﺘﺎل ]ﰲ[‪ 564‬اﳌܹﺠﺪ }ﻈﻨﺪ ﷲ{‪ .‬ﻘﻜﺪ‬ ‫ܩﺬف ﻩﻫ ّ‬ ‫ﰻ ﲨة‪ 565‬ﻩﺎ ّ‬ ‫دل ﻉﻦﻴﻳ ﻩﺎ ܚﺒܒ ﰲ ا ﺧﺮى‪ .‬ﻘﻵﻮ ﻩﻫ وادي‪ 566‬ا ﺣﺘﺒﺎك‪ .567‬وﴎّ ﻩﺎ‬ ‫ﺻﻨﻇ ﰲ ﻴﺬا اﳌﻮﺿﻇ ]ﻩﻫ اﻻﺣﺘﺒﺎك[‪ 568‬ﻬﻳ ﳌﺎ ﻞﺎن اﻣﻜﺘﺎل ﰲ اﻣܼﻵﺮ ا ﺮام ﻛﺪ وﻛﻇ ﻩﻫ اﳌܹﻦﻪﲔ‬ ‫ܩﲔ ﻴﺬا اﻣܹﺆال ﰲ ﴎﯾّﺔ ﻈﺒﺪ ﷲ ܋ﻫ ﲧܺ ܋ﺮ اﻣܹﺆال ﻈﻨﻳ وا ﻮا ‪ .‬وﻣـ ّﻪﺎ ﻞﺎن اﻣﻜﺘﺎل ﰲ‬ ‫اﳌܹﺠﺪ ا ﺮام ﱂ ﯾﻜﻇ ܉ﻊﺪ وܸـﻴﻜﻇ ﻩﻫ اﳌܹﻦﻪﲔ ﯾﻀﺎ ﻉﺎم اﻣﻙﺘܧ ﻂﻮاﻲ‪ 569‬وﲷﺮﻲ‪ .‬وﻣـ ّﻪﺎ ﻞﺎن اﻣﺼ ّﺪ‬ ‫ﻈﻫ ܸﺒﻴﻢ ﷲ اذي ﻴﻮ اﻣﺒﻴܒ واﻥﻜﻙﺮ اﻣﻮاﻛﻇ ﺑܹﺒﺒﻳ ﱂ ﯾﻜﻇ وܸـﻴﻜﻇ ﻩﻫ اﻥﻜ ّﻙﺎ ﻉﺎم ا ﺪﯾﺒﻴﺔ ﺧﻙﻰ‬ ‫ܮﱪﻲ وﻛ ّﺪ ﻲ‪ .‬وﻣـ ّﻪﺎ ﻞﺎن ا ﺧﺮاج ﻛﺪ وﻛﻇ ﻩﻨﻵﻨ ﻛﺮ ܮﱪﻲ وﻅﻵﺮﻲ‪ .‬ﻘﺄﻅﻵﺮ ܸـﺒﺤﺎﻬﻳ ﻩﺎ ܋ﺮ ﻲ ﻉﲆ‬ ‫ﯾﺪ ا ﺪان وﲷﺮ ﻩﺎ ﲷﺮﻲ ﰲ ﺻﺪ اﻣﺰﻩﺎن وﴏّ ح ﲟﺎ ﴏّح ܉ﻳ ﻣܹﺎن ]‪62‬و[ اﻣﻮاﻛﻇ وﻣ ّﻮح ﻩﺎ‬ ‫ﻣ ّﻮح اﻣﻴﻳ ﺻﺎ م اﻣﻙﺘܧ اﻣﻜﺎﻂﻇ وﷲ اﻣﻵﺎدي‪.‬‬ ‫ّ‬ ‫واﳌﺮاد اﳌܹﺠﺪ ا ﺮام ا ﺮم ّﳇﻳ‪ .‬ﻛﺎل اﳌﺎو دي ﻩﻫ ﲱﺎ܉ﻨﺎ‪ :‬ﰻ ﻩﻮﺿﻇ ﻛﺮ ﷲ ﻘﻴﻳ اﳌܹﺠﺪ‬ ‫ا ﺮام ﻘﺎﳌﺮاد ܉ﻳ ا ﺮم‪ 570‬اﻻ ﻛﻮه ܓﻊﺎﱃ ّ‬ ‫}ﻘﻮل وهﻝ ܻﻄﺮ اﳌܹﺠﺪ ا ﺮام{ ﻘﺎن اﳌﺮاد ܉ﻳ اﻥﻜﻊﺒﺔ‬ ‫ﻬﻜه ﻈﻨﻳ ا܋ﻫ اﳌﻦﻜﻫ‪ .‬وﻛﺎل ﻍﲑﻲ اﻬﻳ ﯾﻄﻦﻚ ﯾﻀﺎ ﻉﲆ ﻬﻙܷ ّﻩﻜﺔ ﻩﺜﻢ }ܸـﺒﺤﺎن اذي ﴎى ܉ﻊﺒﺪﻲ‬ ‫ﻣﻴ ﻩﻫ اﳌܹﺠﺪ ا ﺮام{‪ .‬ﻘﺈن ﰲ ܉ﻊﺾ ﻂﺮق اﻣﺒﺨﺎ ي ﻘﺮج ܸﻜﻗ ܉ﻴﱵ وا ّﲟﻜﺔ ﻘﲋل ﺟﱪﯾﻢ‬ ‫ﻘﻙﺮج ﺻﺪ ي ّﰒ ﻏܹه ﲟﺎء ﻩﺰم ّﰒ ﺟﺎء ܉ﻄܹܒ اﱃ ن ﻛﺎل ّﰒ ܮﺬ ܉ﻴﺪي ﻘﻊﺮج‪ 571‬܉ـﻲ اﱃ‬ ‫اﻣܹﻪﺎء‪ .‬وﯾﻄﻦﻚ ﯾﻀﺎ ﻉﲆ ﻬﻙܷ اﳌܹﺠﺪ ﳓﻮ ﻛﻮه ܓﻊﺎﱃ }وﯾﺼ ّﺪون ﻈﻫ ܸﺒﻴﻢ ﷲ واﳌܹﺠﺪ‬ ‫ا ﺮام اذي ﺟﻊﻦﻨﺎﻲ ﻟﻦﻨﺎ ܸﻮاء اﻣﻊﺎﻞﻗ ﻘﻴﻳ واﻣﺒﺎدي{‪ .‬وﻣـ ّﻪﺎ ﻞﺎن ّ‬ ‫ﰻ ﻩﺎ ܓﻜ ّﺪم ﻩﻫ ﻩﺮ اﻥﻜ ّﻙﺎ‬ ‫ﻘﺘﻨﺔ ﻞﺎن ﻞﺄﻬﻳ ﻛﻴﻢ ﻞﱪ ن ك ﻘﺘﻨﺔ }واﻣﻙﺘﻨﺔ{ ي اﻥﻜﻙﺮ واﻣﺘﻜﻙﲑ اﻣﺼ ّﺪ وا ﺧﺮاج وܸﺎﺋﺮ‬ ‫ﻬﻮاع ا ى اﻣﱵ‪ 572‬ܕﺮܕﻜﺒﻮﻬﻵﺎ ܉ﺄﻴﻢ ﷲ ﰲ ا ﺮم وا ܻﻵﺮ ا ﺮم } ﻞﱪ ﻩﻫ اﻣﻜﺘﻢ{ وﻣﻮ ﻞﺎن ﰲ‬ ‫اﻣܼﻵﺮ ا ﺮام ن ّﳘﻳ ﻼﺰول ّ‬ ‫وﲽﻵﺎ‪ 573‬ﯾﻄﻮل‪.‬‬ ‫‪564‬‬ ‫‪565‬‬ ‫‪566‬‬ ‫‪567‬‬ ‫‪568‬‬ ‫‪569‬‬ ‫‪570‬‬ ‫‪571‬‬ ‫‪572‬‬ ‫‪573‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺟﻵﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬و اى‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﺣﺘﻴﺎل‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻴﻮاﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ا ﺮام‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺮج‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اذي‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﲽﻳ‬ ‫‪arabic edition‬‬ ‫‪148‬‬ ‫اﻵﯾﺔ اﻣﺜﺎﻣﺜﺔ‬ ‫ﰲ ܸﻮ اﻣﻨܹﺎء ﻛﻮه ܓﻊﺎﱃ ّ‬ ‫}ﻘﻀﻢ ﷲ اجﺎﻴﺪﻼﻫ ܉ﺄﻩﻮاﻣﻵﻨ و ﻬﻙܹﻵﻨ ﻉﲆ اﻣﻜﺎﻉﺪﻼﻫ د ﺟﺔ{ ﻩﻇ ﻛﻮه‬ ‫ّ‬ ‫}وﻘﻀﻢ ﷲ اجﺎﻴﺪﻼﻫ ﻉﲆ اﻣﻜﺎﻉﺪﻼﻫ ﺟﺮا ﻈﻈﻴﻪﺎ د ﺟﺎ ﻩﻨﻳ وﻩﻎﻙﺮ و ﲪﺔ{‪ .‬ﻣـ ّﻪﺎ ﻛ ّﻴﺪ ا ﻵﺎد‬ ‫‪574‬‬ ‫اﳌﺎل واﻣﻨﻙܷ ﺟﻊﻢ اﻣﻙﻀﻢ د ﺟﺔ واܩﺪ وﻣـ ّﻪﺎ ﻂﻦﻜﻳ ﺟﻊﻢ اﻣﻙﻀﻢ د ﺟﺎ ﻉ ّﺪ و اد ﻩﻎﻙﺮ‬ ‫و ﲪﺔ‪ .‬ﻛﺎل ا ﺻﺒﻵﺎﻬﻲ ﻛﻴﻢ اﻬﻳ ܓﻊﺎﱃ ﳌﺎ ّﻏ܈ ﰲ ا ﻵﺎد ܓﺒﻇ ك ܉ﺒﻴﺎن ﺣﻜﺎم ا ﻵﺎد‪ ,‬وﻩﻨﻵﺎ‬ ‫ﲢﺬﻼﺮ اﳌܹﻦﻪﲔ ﻈﻫ ﻛﺘﻢ اﳌܹﻦﻪﲔ‪ ,‬و܉ﻴﺎن ܩﺎل ﻩﻫ ﻛﺘﻦﻵﻨ ﻉﲆ ܸﺒﻴﻢ ا ﻄﺄ ﻛﻴﻗ‪ ,‬وﻉﲆ ܸﺒﻴﻢ‬ ‫اﻣﻊﻪﺪ ﻛﻴﻗ‪ ,‬وﻉﲆ ܸﺒﻴﻢ ܓﺄوﯾﻢ ا ﻄﺄ ﻛﻴﻗ‪ .‬ﻘﻦـ ّﻪﺎ ﻛﺮ ك ا ﻜﻨ ]‪ [ 62‬ܓﺒﻊﻳ ﲝﻜﻨ ﺧﺮ وﻴﻮ‬ ‫ﻘﻀﻢ اجﺎﻴﺪ ﻉﲆ ﻍﲑﻲ وﻴﻮ ﻴﺬﻲ اﻵﯾﺔ }ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون{‪ .‬وﻛﻴﻢ ﻣـ ّﻪﺎ ﻉﺎܓﺒﻵﻨ ﷲ ﻉﲆ ﻩﺎ‬ ‫ﺻﺪ ﻩﻨﻵﻨ ِﻩﻫ ﻛﺘﻢ ﻩَﻫ ّ‬ ‫ܕﳫﻨ ܋ﳫﻪﺔ اﻣܼﻵﺎد ﻛﺮ ﻈﻜﻴﺒﻳ ﻘﻀﻴة ا ﻵﺎد‪ .‬ﻞﺄﻬّﻳ ﻛﻴﻢ ﻩﻫ ﰏ ا ﻵﺎد‬ ‫ّ‬ ‫ﻘﻜﺪ ﻘﺎ ܉ﻵﺬﻲ اد ﺟﺔ اﻣﻊﻈﻴﻪﺔ ﻈﻨﺪ ﷲ ﻘﻦﻴﺤﱰ ﺻﺎﺣﺒﻵﺎ ﻩﻫ ܓك اﻣﻵﻙﻮ ﻣ܃‬ ‫ﳜﺘﻢ ﻩﻨﺼﺒﻳ اﻣﻊﻈﲓ‬ ‫ّ‬ ‫ﰲ ادﻼﻫ ﺑܹﺒ܈ ﻴﺬﻲ اﻣﻵﻙﻮ ‪ .‬وﻛﻴﻢ ﻣـ ّﻪﺎ ﻉﺎܓﺒﻵﻨ ﷲ ﻉﲆ ﻩﺎ ﺻﺪ ﻩﻨﻵﻨ ﻩﻫ ﻛﺘﻢ ﻩﻫ ܕﳫﻨ ܋ﳫﻪﺔ‬ ‫اﻣܼﻵﺎد ّ‬ ‫ﻘﻦﻊه ﯾﻜﻇ ﰲ ﻛﻦﺒﻵﻨ نّ ا وﱃ اﻻܩﱰا ﻈﻫ ا ﻵﺎد ﻣ܃ ﯾﻜﻇ ﺑܹﺒﺒﻳ ﻩﺜﻢ ﻴﺬا اﶈﺬو ‪ .‬ﻘ‬ ‫ﺟﺮم ﻛﺮ ﷲ ﻈﻜﻴﺒﻳ ﻴﺬﻲ اﻵﯾﺔ و ّ܉ﲔ ﻘﻴﻵﺎ ﻘﻀﻢ اجﺎﻴﺪ ﻉﲆ ﻍﲑﻲ‪.‬‬ ‫وﻛﺎل اﻣﺒﻴﻀﺎوي ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون ﻈﻫ ا ﺮ ﻩﻫ اﳌﺆﻩﻨﲔ ﰲ ﻩﻮﺿﻇ ا ﺎل ﻩﻫ اﻣﻜﺎﻉﺪﻼﻫ‬ ‫و ﻩﻫ اﻣﻀﻪﲑ اذي ﻘﻴﻳ }ﻍﲑ وﱄ اﻣﴬ {‪ .‬ﻛﺎل ا ﺻﺒﻵﺎﱐ ﰲ اﻣﺒﺪن واﻣﺒﴫ‪ .‬ﻛﺎل اﻣﺒﻴﻀﺎوي‬ ‫اﻣﺮﻘﻇ ﺻﻙﺔ ﻟﻦﻜﺎﻉﺪﻼﻫ‪ 575‬ﻬﻳ ﱂ ﯾﻜﺼﺪ ܉ﻳ ﻛﻮم ܉ﺄﻈﻴﺎﻬﻵﻨ و ܉ﺪل ﻩﻨﻳ‪ .‬وﻛﺮ اﻘﻇ وا܋ﻫ ﻉﺎﻩﺮ واﻥﻜܹﺎﰄ‬ ‫اﻣﻨﺼ܈ ﻉﲆ ا ﺎل و اﻻܸـﺘﺜﻨﺎء‪ .‬وﻛﺮ ا ّﺮ ﻉﲆ ﻬّﻳ ﺻﻙﺔ ﻟﻦﻪﺆﻩﻨﲔ و ܉ﺪل ﻩﻨﻳ‪.‬‬ ‫وﻈﻫ ﯾﺪ ܋ﻫ ا܉ܒ ﻬّﻵﺎ ﻮﺰﻣܒ وﱂ ﻼﻜﻫ ﻘﻴﻵﺎ ﻍﲑ وﱄ اﻣﴬ ‪ .‬ﻘﻜﺎل ا܋ﻫ م ﻩﻜﺘﻮم ﻘﻜﻴﻗ وا‬ ‫ﲻﻰ‪ .‬ﻘﻎﴙ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ غﻦܹﻳ اﻣﻮي ﻘﻮﻛﻊܒ ﻘﺨﺬﻲ ﻉﲆ ﳀﺬي ّ‬ ‫ﺣﱴ‬ ‫ﺧܼﻴܒ‪ 576‬ان ّ‬ ‫ܕﺮﺿﻵﺎ‪ّ .577‬ﰒ ﴎّي ﻈﻨﻳ ﻘﻜﺎل ﻞﺘ܈ }ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون ﻩﻫ اﳌﺆﻩﻨﲔ ﻍﲑ وﱄ‬ ‫اﻣﴬ واجﺎﻴﺪون ﰲ ܸﺒﻴﻢ ﷲ ܉ﺄﻩﻮاﻣﻵﻨ و ﻬﻙܹﻵﻨ{ ي ﻻ ﻩܹﺎوا ܉ﻴﻨﻵﻨ و܉ﲔ ﻩﻫ ﻛﻊﺪ ﻈﻫ ا ﻵﺎد‬ ‫ﻩﻫ ﻍﲑ ّﻉة‪ .‬وﻘﺎﺋﺪܓﻳ ܓﺬﻞﲑ ﻩﺎ ܉ﻴﻨﻵﻪﺎ ﻩﻫ اﻣﺘﻙﺎو ﻣﲑ ّﻏ܈ اﻣﻜﺎﻉﺪ ﰲ ]‪63‬و[ ا ﻵﺎد ﻘﻊﺎ ﻣﺮܓﺒﺘﻳ‬ ‫و ﻬﻙﺔ ﻈﻫ اﳓﻄﺎ ﻩﲋﻣﺘﻳ‪ّ .‬‬ ‫}ﻘﻀﻢ ﷲ اجﺎﻴﺪﻼﻫ ܉ﺄﻩﻮاﻣﻵﻨ و ﻬﻙܹﻵﻨ ﻉﲆ اﻣﻜﺎﻉﺪﻼﻫ د ﺟﺔ{ ﲨة‬ ‫ﻩﻮﲵﺔ ﻣـ ّﻪﺎ ﻬﻙﻰ اﻻܸـﺘﻮاء ﻘﻴﻳ واﻣﻜﺎﻉﺪون ﻉﲆ اﻣﺘﻜﻴﻴﺪ اﻣܹﺎ܉ﻚ‪ .‬ود ﺟﺔ ﻬﺼ܈ ܉ﲋع ا ﺎﻘﺾ ي‬ ‫܉ﺪ ﺟﺔ و ﻉﲆ اﳌﺼﺪ ﻬﻳ ܓﻀﻪﻫ ﻩﻊﲎ اﻣﺘﻙﻀﻴﻢ ووﻛﻇ ﻩﻮﻛﻇ اﳌ ّﺮ ﻩﻨﻳ و ا ﺎل ﲟﻊﲎ وي د ﺟﺔ‪.‬‬ ‫ّ‬ ‫}وا{ ﻩﻫ اﻣﻜﺎﻉﺪﻼﻫ واجﺎﻴﺪﻼﻫ }وﻉﺪ ﷲ ا ܹـﲎ{ اﳌﺜﻮ܉ﺔ ا ܹـﲎ وﱔ ا ﻨّﺔ ܹﻫ ﻈﻜﻴﺪܓﻵﻨ‬ ‫‪578‬‬ ‫وܮﻦﻮ ﻬﻴّﺘﻵﻨ‪ .‬و ﻬـ ّﻪﺎ اﻣﺘﻙﺎو ﰲ اد اﻣﻊﻪﻢ اﳌﻜﺘﴤ ﳌﺰﯾﺪ اﻣﺜﻮا ‪ّ .‬‬ ‫}وﻘﻀﻢ ﷲ اجﺎﻴﺪﻼﻫ‬ ‫‪574‬‬ ‫‪575‬‬ ‫‪576‬‬ ‫‪577‬‬ ‫‪578‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬د ﺟﺔ‬ ‫ﻘﻲ د‪ :‬ﻟﻦﻜﺎﻉﺪون‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺣܹﺒܒ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܕﺮﺿﻴﻵﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳌﻙﴤ‬ ‫‪149‬‬ ‫‪arabic edition‬‬ ‫ﻉﲆ اﻣﻜﺎﻉﺪﻼﻫ ﺟﺮا ﻈﻈﻴﻪﺎ{ ﻬﺼ܈ ﻉﲆ اﳌﺼﺪ ﻻن ﻘﻀﻢ ﲟﻊﲎ ﺟﺮ واﳌﻙﻊﻮل اﻣﺜﺎﱐ ه ﻣﺘﻀ ّﻪﻨﻳ‬ ‫ﻩﻊﲎ ا ﻈﻄﺎء ﻞﺄﻬﻳ ﻛﻴﻢ وﻈﻄﺎﻴﻨ اد ﻉﲆ اﻣﻜﺎﻉﺪﻼﻫ ﺟﺮا ﻈﻈﻴﻪﺎ }د ﺟﺎ ﻩﻨﻳ وﻩﻎﻙﺮ و ﲪﺔ{‬ ‫ّ‬ ‫ﰻ واܩﺪ ﻩﻨﻵﺎ ܉ﺪل ﻩﻫ ﺟﺮا‪ .‬وﳚﻮ ن ﯾﻨﺘﺼ܈ د ﺟﺎ ﻉﲆ اﳌﺼﺪ ﻞﻜﻮك ﴐ܉ﺘﻳ ܸﻮاﻂﺎ‪,‬‬ ‫وﺟﺮا ﻉﲆ ا ﺎل ﻩﻨﻵﺎ ܓﻜ ّﺪﻩܒ ﻉﻦﻴﻵﺎ ﻬﻵﺎ ﻮﻜﺮ وﻩﻎﻙﺮ و ﲪﺔ ﻉﲆ اﳌﺼﺪ ܉ﺈﺿﻪﺎ ﻘﻊﻦﻵﻪﺎ‪ .‬ﻛﺮ‬ ‫ܓﻙﻀﻴﻢ اجﺎﻴﺪﻼﻫ واﻣﻋ ﻘﻴﻳ ﺟﻪﺎﻻ وܓﻙﺼﻴ ܓﻊﻈﻴﻪﺎ ﻟﻦﺠﻵﺎد وܕﺮﻏﻴﺒﺎ ﻘﻴﻳ‪.‬‬ ‫‪579‬‬ ‫وﻛﻴﻢ ا ّول ﻩﺎ ﺟﻊﻢ ﻣﻵﻨ ]ﰲ ادﻬﻴﺎ ﻩﻫ اﻣﻎﻨﻴﻪﺔ واﻣﻈﻙﺮ وﲨﻴﻢ اذﻛﺮ واﻣﺜﺎﱐ ﻩﺎ ﺟﻊﻢ ﻣﻵﻨ[‬ ‫ﰲ اﻵﺧﺮ ‪ .‬وﻛﻴﻢ اﳌﺮاد اد ﺟﺔ ا وﱃ ا ܓﻙﺎع ﻩﲋﻣﺘﻵﻨ ﻈﻨﺪ ﷲ واد ﺟﺎ ﻩﻨﺎ ﻣﻵﻨ ﰲ ا ﻨّﺔ‪.‬‬ ‫وﻛﻴﻢ اﻣﻜﺎﻉﺪون ﰲ ا ّول ﻴﻨ ا ّ‬ ‫ﴐاء واﻣﻜﺎﻉﺪون ﰲ اﻣﺜﺎﱐ ﻴﻨ اذﻼﻫ ن ﻣﻵﻨ ﰲ اﻣﺘﺨ ّﻦﻗ ﻞﺘﻙﺎء‬ ‫܉ﻎﲑﻴﻨ‪ .‬وﻛﻴﻢ اجﺎﻴﺪون ا ّوﻣﻮن ﻩﻫ ﺟﺎﻴﺪ اﻥﻜﻙﺎ واﻵﺧﺮون ﻩﻫ ﺟﺎﻴﺪ ﻬﻙܹﻳ‪ .‬وﻉﻦﻴﻳ ﻛﻮه ﺻﲆ‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ‪ ” :‬ﺟﻊﻨﺎ ﻩﻫ ا ﻵﺎد ا ﺻﻎﺮ اﱃ ا ﻵﺎد اﻻﻞﱪ‪} “.‬وﻞﺎن ﷲ ﻏﻙﻮ ا{ ﻣ ِـﻪﺎ ﻈﴗ‬ ‫ﯾﻙﺮ ﻩﻨﻵﻨ } ﺣﻴﻪﺎ{ ﲟﺎ وﻉﺪ ﻣﻵﻨ‪.‬‬ ‫ﻛﺎل اﻻﺻﺒﻵﺎﱐ ﳌﺎ ﻛﺮ ܓﻊﺎﱃ ܚﻮا اجﺎﻴﺪﻼﻫ ܓﺒﻊﻳ ]‪ [ 63‬܉ﻊﻜﺎ ﻩﻫ ﻛﻊﺪ ﻈﻫ ا ﻵﺎد و ﴈ‬ ‫اﻣܹﻜﻮن ﰲ دا ا ﺮ ‪ 580‬ﻘﻜﺎل }ان اذﻼﻫ ܓﻮ ّﻘﺎﻴﻨ اﳌ ﺋﻜﺔ{‪ .‬ﻛﺎل اﻣﺒﻴﻀﺎوي ﳛﺘﻪﻢ اﳌﺎﴈ‬ ‫واﳌﻀﺎ ع وﻛﺮ ܓﻮ ّﻘﺘﻵﻨ وܓﻮ ّﻘﺎﻴﻨ ﻉﲆ ﻩﻀﺎ ع و ّﻘﻴܒ ﲟﻊﲎ ان ﷲ ܓﻊﺎﱃ ّ‬ ‫ﯾﻮﰲ اﳌ ﺋﻜﺔ ﻬﻙܹﻵﻨ‬ ‫ﻘﻴﺘﻮ ّﻘﻮﻬﻵﺎ ي ﳝﻜﻨﻵﻨ ﻩﻫ اܸﺘﻴﻙﺎﺋﻵﺎ ﻘﻴܹـﺘﻮﻘﻮﻬﻵﺎ‪} .‬ﻅﺎﳌﻲ ﻬﻙܹﻵﻨ{ ﰲ ܩﺎل ﻅﻦﻪﻵﻨ ﻬﻙܹﻵﻨ ܉ﱰك‬ ‫اﻣﻵﺠﺮ وﻩﻮاﻘﻜﺔ اﻥﻜﻙﺮ ‪ .‬ﻘﺈﻬﻵﺎ ﻮﺰﻣܒ ﰲ ا ﰲ ّﻩﻜﺔ ܸﻦﻪﻮا وﱂ ﯾﻵﺎﺟﺮوا ܩﲔ ﻞﺎﻬܒ اﻣﻵﺠﺮ‬ ‫واﺟﺒﺔ‪} .‬ﻛﺎﻣﻮا{ ي اﳌ ﺋﻜﺔ ܓﻮ܉ﻴﺨﺎ ﻣﻵﻨ }ﻘﲓ ﻠﻨﱲ{ ﰲ ي ﳾء ﻠﻨﱲ ﻩﻫ ﻩﺮ دﯾﻨﻜﻨ }ﻛﺎﻣﻮا ﻞـﻨّﺎ‬ ‫ﻩܹـﺘﻀﻊﻙﲔ ﰲ ا ض ﻛﺎﻣﻮا ﱂ ܕﻜﻫ ض ﷲ واܸﻊﺔ ﻘﺘﻵﺎﺟﺮوا ﻘﻴﻵﺎ{ اﻈﺘﺬ وا ﳑّﺎ و܉ـّܯﻮا ܉ﻳ‬ ‫܉ﻀﻊﻙﻵﻨ وﲺﺰﻴﻨ ﻈﻫ اﻣﻵﺠﺮ و ﻈﻫ ﻅﻵﺎ ادﻼﻫ و ﻉ ء ﳇﻪﺘﻳ‪} .‬ﻘﺄوﻣ܃ﻝ ﻩﺄواﻴﻨ ّ‬ ‫هﲌ{ ﻣﱰﻠﻵﻨ‬ ‫اﻣﻮاﺟ܈ وﻩܹﺎﻉﺪܓﻵﻨ اﻥﻜ ّﻙﺎ ‪ .‬وﻴﻮ ܮﱪ ان واﻣﻙﺎء ﻘﻴﻳ ﻣﺘﻀ ّﻪﻫ اﻻﰟ ﻩﻊﲎ اﻣﴩ ‪ .‬وﻛﺎﻣﻮا ﻘﲓ ﻠﻨﱲ‬ ‫ܩﺎل ﻩﻫ اﳌ ﺋﻜﺔ ܉ﺈﺿﻪﺎ ﻛﺪ و ا ﱪ ﻛﺎﻣﻮا واﻣﻊﺎﺋﺪ ػﺬوف ي ﻛﺎﻣﻮا ﻣﻵﻨ وﻴﻮ ﲨة ﻩﻊﻄﻮﻘﺔ ﻉﲆ‬ ‫اﶺة ﻛﺒﻦﻵﺎ ﻩܹـﺘﻨﺘﺠﺔ ﻩﻨﻵﺎ‪} .‬وܸﺎء ﻩﺼﲑا{ ﻩﺼﲑﻴﻨ و ّ‬ ‫هﲌ‪ .‬وﰲ ا ﯾﺔ دﻣﻴﻢ ﻉﲆ وﺟﻮ‬ ‫اﻣﻵﺠﺮ ﻩﻫ ﻩﻮﺿﻇ ﻻ ّ‬ ‫ﯾﺘﻪﻜﻫ ا ﻧܹﺎن ﻘﻴﻳ ﻩﻫ ﻛﺎﻩﺔ دﯾﻨﻳ‪ .‬وﻈﻫ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪” :‬ﻩﻫ‬ ‫ﻘ ّﺮ ܉ﺪﯾﻨﻳ ﻩﻫ ض اﱃ ض وان ﻞﺎن ܻﱪا ﻩﻫ ا ض اܸـﺘﻮﺟﺒܒ ه ا ﻨّﺔ وﻞﺎن ﻘﻴﻚ ܉ﻴﻳ‬ ‫ا܋ﺮاﻴﲓ وﻬﺒ ّﻴﻳ ﶊﺪ ﻉﻦﻴﻵﻪﺎ اﻣܹ م“ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺪ ﻂﺎل اﻥام ﳈﺎ ܕﺮى وﱂ ﯾﻊﺮف ﴎّ ܓﻙﻀﻴﻢ اجﺎﻴﺪ ﻩﻄﻦﻜﺎ ﻩﻫ ﻍﲑ ﻛﻴﺪ ﻉﲆ اﻣﻜﺎﻉﺪ‬ ‫د ﺟﺎ ﻉ ّﺪ ܉ﻊﺪ ܓﻙﻀﻴﻢ اجﺎﻴﺪ ܉ﻜﻴﺪ اﻣﻨﻙܷ واﳌﺎل د ﺟﺔ واܩﺪ وﲣﺼﻴܽ اﻣﻜܹﻨ ا ول ܉ﻮﻉﺪ‬ ‫ا ܹـﲎ ]‪64‬و[ دون اﻣﺜﺎﱐ ﺑﴚء ﯾﻜﻮم ﻉﻦﻴﻳ دﻣﻴﻢ‪ .‬و ا ﻬﻈﺮ ﻩﺎ ﻛﻦܒ ﰲ >ﻬﻈﻨ اد < ﱂ ﯾﺒﻚ‬ ‫ﻈﻨﺪك ﯾ܈ ﰲ اﳌﺮاد وﻴﻮ اﻬﻳ ﻣـ ّﻪﺎ اܸﺒܒ ﻴﺬﻲ اﻵﯾﺔ ي ﻛﻮه ܓﻊﺎﱃ }وا ا ﴐ܉ﱲ ﰲ ܸﺒﻴﻢ ﷲ‬ ‫‪579‬‬ ‫‪580‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ا ﺮا‬ ‫‪arabic edition‬‬ ‫‪150‬‬ ‫ﻘﺘﺒﻴّﻨﻮا{ ﻩﺎ ﻛﺒﻦﻵﺎ ﻩﻫ ﯾﺔ اﻣﻜﺘﻢ اﻣﻊﻪﺪ واﻣﺘﻙﺘܒ اﱃ }وﺣ ّﺮض اﳌﺆﻩﻨﲔ{ واﱃ ﯾﺔ اﻣﺘﺤ ّﻴﺔ ﻘﺎܻـﺘ ّﺪ‬ ‫اﻈﺘﻨﺎﻛﻵﺎ ﳍﻪﺎ وﻉﲅ ܉ﻵﺎ ن ﰲ اﻣﴬ ﰲ ܸﺒﻴﻢ ﷲ ﻴﺬا ا ﻄﺮ ﻘﻜﺎن ܉ّﻪﺎ ﻘﱰ ﻈﻨﻳ‪ّ ,‬܉ﲔ ﻘﻀه ﳌﻫ‬ ‫ﻞﺄﻬﻳ‪ 581‬ﻛﺎل ﻴﻨﺌﺬ ﻬﻜﻊﺪ ﻈﻫ ا ﻵﺎد ﻣﻨܹﲅ ܉ﻜﻮه }ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون{ ي ﻈﻫ ا ﻵﺎد ܩﺎل ﻛﻮﻬﻵﻨ‬ ‫}ﻩﻫ اﳌﺆﻩﻨﲔ{ ﻣﻴﻙﻴﺪ اﻣﺘﴫﱖ اﳌﺆﻩﻫ اجﺎﻴﺪ ﻉﲆ اﳌﺆﻩﻫ اﻣﻜﺎﻉﺪ ﻣ܃ ﳜﺼّ ﻳ ܩﺪ اﻥﻜﺎﻘﺮ ا ﺎܩﺪ‪.‬‬ ‫وﻣـ ّﻪﺎ ﻞﺎن ﻩﻫ اﻣﻨﺎ ﻩﻫ ﻉﺬ ﻲ ܸـﺒﺤﺎﻬﻳ ܋ﺮﲪﺘﻳ اܸـﺘﺜﻨﺎﻴﻨ ﻘﻜﺎل واﺻﻙﺎ ﻟﻦﻜﺎﻉﺪون و ﻩܹـﺘﺜﻨﻴﺎ ﻩﻨﻵﻨ‬ ‫}ﻍﲑ وﱄ اﻣﴬ { ي اﳌﺎﻬﻇ او اﻣﻊﺎﺋﻚ ﻈﻫ ا ﻵﺎد ﰲ ܸﺒﻴﻢ ﷲ ﻩﻫ ﻈﺮج او ﻩﺮض او ﲻﻰ وﳓﻮﻲ‬ ‫و܉ﻵﺬا ان نّ اﻥام ﰲ اﳌﻵﺎﺟﺮﻼﻫ‪.‬‬ ‫وﰲ اﻣﺒﺨﺎ ي ﰲ اﻣﺘﻙܹﲑ ﻈﻫ ﯾﺪ ܋ﻫ ا܉ܒ ﴈ ﷲ ﻈﻨﻳ ن ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ ﻩﲆ ﻉﻦﻴﻳ }ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون ﻩﻫ اﳌﺆﻩﻨﲔ واجﺎﻴﺪون ﰲ ܸﺒﻴﻢ ﷲ{ ﻘﺠﺎءﻲ ا܋ﻫ م‬ ‫ﻩﻜﺘﻮم ﴈ ﷲ ﻈﻨﻳ وﻴﻮ ﳝﻦﻵﺎ‪ 582‬ﻘﻜﺎل ا ܸﻮل ﷲ وﷲ ﻣﻮ ܸـﺘﻄﻴﻇ ا ﻵﺎد ﺎﻴﺪ ‪ .‬وﻞﺎن‬ ‫ﲻﻰ ﻘﺄﻮﺰل ﷲ ﻈﺰ وﺟﻢ ﻉﲆ ܸﻮه وﳀﺬﻲ ﻉﲆ ﻘﺨﺬي ﻘﺜﻜﻦܒ ّ‬ ‫ﺣﱴ ﺧﻙܒ ن ّ‬ ‫ﻉﲇ ّ‬ ‫ܕﺮض‬ ‫ﻘﺨﺬي‪ّ .‬ﰒ ﴎّي ﻈﻨﻳ ﻘﺄﻮﺰل ﷲ }ﻍﲑ وﱄ اﻣﴬ {‪.‬‬ ‫وﺧﺮﺟﻳ ﰲ ﻘﻀﺎﺋﻢ اﻣﻜﺮ ن ﻈﻫ اﻣﱪاء ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﳌﺎ ﻮﺰﻣܒ }ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون{ اﻵﯾﺔ‬ ‫ﻛﺎل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ادع ﱄ ﯾﺪ وﻣﻴﺠۿ اﻟﻦﻮح وادوا ‪ّ .‬ﰒ ﻛﺎل ﻞﺘ܈ ﻘﺬﻛﺮﻲ‪ .‬وܩﺪﯾܙ‬ ‫ﯾﺪ ﺧﺮﺟﻳ ﯾﻀﺎ ܉ﻮ داود واﻣﱰﻩﺬي واﻣﻨܹﺎﰄ‪ .‬وﰲ واﯾﺔ ﰊ داود ﻛﺎل ]‪ [ 64‬ﻛﺎل ﻠﻨܒ‬ ‫اﱃ ﺟﻨ܈ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻎܼﻴﺘﻳ اﻣܹﻜﻴﻨﺔ ﻘﻮﻛﻊܒ ﳀﺬ ܸﻮل ﷲ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ ]ﻉﲆ ﳀﺬي ﳁﺎ وﺟﺪ ܻﻴﺌﺎ ܚـﻜﻢ ﻩﻫ ﳀﺬ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ[‪ّ .583‬ﰒ‬ ‫ﴎّي ﻈﻨﻳ ﻘﻜﺎل ﱄ ﻞﺘ܈ ﻘﻜﺘﺒܒ ﰲ ﻞﺘﻗ ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون اﱃ ﺧﺮﻴﺎ‪ .‬ﻘﻜﺎم ا܋ﻫ م ﻩﻜﺘﻮم‬ ‫وﻞﺎن ﺟ ﲻﻰ ﳌﺎ ﲰﻇ ﻘﻀﻴة اجﺎﻴﺪﻼﻫ ﻘﻜﺎل ا ܸﻮل ﷲ ﻘﻜﻴﻗ ﲟﻫ ﻻ ﻳܹـﺘﻄﻴﻇ ا ﻵﺎد ﻩﻫ‬ ‫اﳌﺆﻩﻨﲔ؟ ﻘﻦﻪﺎ ﻛﴣ اﻩﻳ ﻏܼﻴܒ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻣܹﻜﻴﻨﺔ ﻘﻮﻛﻊܒ ﳀﺬﻲ ﻉﲆ‬ ‫ﻘﺨﺬي ووﺟﺪ ﻩﻫ ܚﻜﻦﻵﺎ ﰲ اﳌ ّﺮ اﻣﺜﺎﻬﻴﺔ ﻞﻪﺎ وﺟﺪ ﰲ اﳌ ّﺮ ا وﱃ‪ّ .‬ﰒ ﴎّي ﻈﻫ ܸﻮل ﷲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﻜﺎل اﻛﺮ ا ﯾﺪ ﻘﻜﺮ }ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون ﻩﻫ اﳌﺆﻩﻨﲔ{ ﻘﻜﺎل ܸﻮل‬ ‫‪584‬‬ ‫ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ }ﻍﲑ وﱄ اﻣﴬ { اﻵﯾﺔ ّﳇﻵﺎ‪ .‬ﻛﺎل ﯾﺪ ﻮﺰﻣﻵﺎ ﷲ وܩﺪﻴﺎ ﻘﺄ ﻜﺘﻵﺎ‬ ‫واذي ﻬﻙﴘ ܉ﻴﺪﻲ ﻥﻜﺄﱐ ﻬﻈﺮ اﱃ ﻩﻦﺤﻜﻵﺎ ﻈﻨﺪ ﺻﺪع ﻞﺘﻗ‪ .‬و واﻲ ܉ﻮ ܋ﻜﺮ ܋ﻫ ﰊ ܻﻴﺒﺔ و܉ﻮ‬ ‫ﯾﻊﲆ اﳌﻮﺻﲆ وﻘﻴﻳ ن اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻞﺎن ا ﻮﺰل ﻉﻦﻴﻳ دام ܉ﴫﻲ ﻩﻙﺘﻮܩﺔ ﻈﻴﻨﺎﻲ‬ ‫وﻘﺮ ﲰﻊﻳ وﻛﻦﺒﻳ ﳌﺎ ﯾﺄܓﻴﻳ ﻩﻫ ﷲ ﻈ ّﺰ ّ‬ ‫وﺟﻢ‪.‬‬ ‫وﻣـ ّﻪﺎ ﻛﺮ ܸـﺒﺤﺎﻬﻳ وܓﻊﺎﱃ اﻣﻜﺎﻉﺪ ܓﺒﻊﻳ ﻛܹـﻴﻪﻳ اجﺎﻴﺪ ﻘﻜﺎل }واجﺎﻴﺪون ﰲ ܸﺒﻴﻢ ﷲ{ ي‬ ‫دﻼﻫ اﳌك ا ﻈﻈﻨ اذي ﻩﻫ ܸﻦﻜﻳ وﺻﻢ اﱃ ﲪﺘﻳ }܉ﺄﻩﻮاﻣﻵﻨ و ﻬﻙܹﻵﻨ{‪ .‬وﻣـ ّﻪﺎ ﻞﺎن ﻬﻙﻲ اﳌܹﺎوا‬ ‫‪581‬‬ ‫‪582‬‬ ‫‪583‬‬ ‫‪584‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻞﺎن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﳝﻦﻴﻵﺎ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺎ ﻜﻵﺎ‬ ‫‪151‬‬ ‫‪arabic edition‬‬ ‫ܸﺒﺒﺎ ﻣﱰ ّﻛ܈ ّ‬ ‫ﰻ ﻩﻫ ا ﺰ܉ﲔ ا ﻘﻀﻦﻴﺔ ن اﻣﻜﺎﻉﺪ وان ﻘﺎܓﻳ ا ﻵﺎد ﻘﻜﺪ ﳜﻦﻗ اﻣﻎﺎ ي‪ 585‬ﰲ ﻴه‬ ‫و ﳛﲕ ادﻼﻫ اﻻܻـﺘﻎﺎل اﻣﻊﲅ وﳓﻮﻲ‪ ,‬ﻛﺎل ﻩܹـﺘﺄﻬﻙﺎ ّ‬ ‫}ﻘﻀﻢ ﷲ{ ي اذي ه ﺻﻙﺎ اﻥﻜﻪﺎل‬ ‫}اجﺎﻴﺪﻼﻫ{‪ .‬وﻣـ ّﻪﺎ ﻞﺎن ا ﺎل ﰲ ّول ا ﻩﺮ ﺿ ّﻴﻜﺎ ﻛﺎل ﻩﻜ ّﺪﻩﺎ ﻟﻦﻪﺎل }܉ﺄﻩﻮاﻣﻵﻨ و ﻬﻙܹﻵﻨ{ ي هﺎدا‬ ‫ﻞﺎﺋﻨﺎ اﻣﻙﻊﻢ }ﻉﲆ اﻣﻜﺎﻉﺪﻼﻫ{ ي ﻈﻫ ك وﻴﻨ ّ‬ ‫ﻩﺘﻪﻜﻨﻮن ﻩﻨﻳ ܋ﻜﻮﻬﻵﻨ ﰲ دا اﻣﻵﺠﺮ وﻻ ﻉﺬ ﻣﻵﻨ‬ ‫]‪65‬و[ ﻩﻫ ﲻﻰ وﻻ ﻩﺮض }د ﺟﺔ{ ي واܩﺪ ﻬﻵﻨ ﱂ ﯾﻙﻮܓﻮﻴﻨ‪ 586‬܉ﻎﲑﻴﺎ‪.‬‬ ‫وﰲ اﻣﺒﺨﺎ ي ﰲ اﳌﻎﺎ ي ﻈﻫ ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون ﻩﻫ اﳌﺆﻩﻨﲔ‬ ‫ﻈﻫ ܉ﺪ وا ﺎ ﺟﻮن اﱃ ܉ﺪ ‪ .‬وﻣـ ّﻪﺎ ﴍك ܉ﲔ اجﺎﻴﺪﻼﻫ واﻣﻜﺎﻉﺪﻼﻫ ܉ﻜﻮه ّ‬ ‫}وا{ ي ﻩﻫ‬ ‫اﻣﺼﻨﻙﲔ }وﻉﺪ ﷲ{ ي اﶈﻴﻂ ا ل وا ﻛﺮام ﺟﺮا ﻉﲆ ﳝﺎﻬﻵﻨ }ا ܹـﲎ{‪ّ .‬܉ﲔ ان اﻣﻜﺎﻉﺪ‬ ‫اﳌܼﺎ ك ﻬّﻪﺎ ﻴﻮ اذي ﻘﻴﻳ ﻛ ّﻮ ا ﻵﺎد اﻣﻜﺮﯾﺒﺔ‪ 587‬ﻩﻫ اﻣﻙﻊﻢ وﻴﻮ ّ‬ ‫اﻣﺘﻪﻜﻫ ﻩﻫ ܓﻨﻙﻴﺬ ا ﻩﺮ ﺑܹﺒ܈‬ ‫ﻴﺠﺮܓﻳ ض ا ﺮ وﻛﻮﻬﻳ ܉ﲔ ﻴﻢ ا ﳝﺎن‪ .‬و ﻩّﺎ اﻣﻜﺎﻉﺪ ﻈﻫ اﻣﻵﺠﺮ ﻩﻇ ّ‬ ‫اﻣﺘﻪﻜﻫ ﻘﻦﻴܷ ﲟܼﺎ ك‬ ‫ﰲ ك ܉ﻢ ﻴﻮ ﻅﺎﱂ ﻣﻨﻙܹﻳ ﻘﺎﻬﻳ ﻣﻴܷ ّ‬ ‫ﻩﺘﻪﻜﻨﺎ ﻩﻫ ܓﻨﻙﻴﺬ ا واﻩﺮ ﻘ ﻴﻮ غﺎﻴﺪ اﻣﻙﻊﻢ وﻻ اﻣﻜ ّﻮ‬ ‫اﻣﻜﺮﯾﺒﺔ ﻩﻨﻳ‪ .‬ﻘﻜﺎل ّ‬ ‫}وﻘﻀﻢ ﷲ{ ي اﳌك اذي ﻻ ﻞﻙﺆ ه ﻘ غﲑ ﻉﻦﻴﻳ }اجﺎﻴﺪﻼﻫ{ ي اﻣﻙﻊﻢ‬ ‫ﻩﻄﻦﻜﺎ اﻣﻨﻙܷ او اﳌﺎل‪} 588‬ﻉﲆ اﻣﻜﺎﻉﺪﻼﻫ{ ي ﻈﻫ ا ܸـﺒﺎ اﳌﻪﻜﻨﺔ ﻩﻫ ا ﻵﺎد وﱔ اﻣﻵﺠﺮ‬ ‫} ﺟﺮا{ ﻈﻈﻴﻪﺎ‪ّ .‬ﰒ ܉ﻴّﻨﻳ ܉ﻜﻮه }د ﺟﺎ { ّ‬ ‫وﻈﻈﻪﻵﺎ ܉ﻜﻮه }ﻩﻨﻳ{ وﱔ د ﺟﺔ اﻣﻵﺠﺮ ود ﺟﺔ ّ‬ ‫اﻣﺘﻪﻜﻫ‬ ‫ﻩﻫ ا ﻵﺎد ܉ﻊﺪ اﻣﻵﺠﺮ ود ﺟﺔ ﻩﺒﺎﴍ ا ﻵﺎد اﻣﻙﻊﻢ‪ .‬وﻣـ ّﻪﺎ ﻞﺎن ا ﻧܹﺎن ﻻ ﳜﻦﻮ ﻈﻫ ﻟﻢ وان‬ ‫اﺟﺘﻵﺪ ﰲ اﻣﻊﻪﻢ ﻛﺎل }وﻩﻎﻙﺮ { ي ػﻮا ذﻬﻮ܉ﻵﻨ ﲝﻴܙ ﻬﻵﺎ ﻻ ܓﺬﻛﺮ وﻻ ﳚﺎ ى ﻉﻦﻴﻵﺎ }و ﲪﺔ{‬ ‫ي ﻛﺮاﻩﺔ و ﻘﻊﺔ }وﻞﺎن ﷲ{ ي اﶈﻴﻂ ا ܸﻪﺎء ا ܹـﲎ واﻣﺼﻙﺎ اﻣﻊﲆ }ﻏﻙﻮ ا ﺣﻴﻪﺎ{ ﻻ‬ ‫و ܉ﺪا ﱂ ﯾﺘﺠ ّﺪد ه ﻩﺎ ﱂ ﻼﻜﻫ‪.‬‬ ‫ّﰒ ّﻉﻦﻢ ك ܉ﺄ܉ﻦﻋ ّ‬ ‫ّ‬ ‫ﺣܙ ﻉﲆ اﻣﻵﺠﺮ ﻘﻜﺎل }ان اذﻼﻫ ܓﻮﻘﺎﻴﻨ{ ي ﻬﻜﺒﺾ واهﻨ ﻞﺎﻩة‬ ‫}اﳌ ﺋﻜﺔ ﻅﺎﳌﻲ ﻬﻙܹﻵﻨ{ ي اﻣﻜﻊﻮد ﻈﻫ ا ﻵﺎد ܉ﱰك اﻣﻵﺠﺮ وا ﻛﺎﻩﺔ ﰲ ܉ د ا ﺮ ﺣﻴܙ ﻻ‬ ‫ّ‬ ‫ﯾﺘﻪﻜﻨﻮن ﻩﻫ ﻛﺎﻩﺔ ܻﻊﺎﺋﺮ ادﻼﻫ ّﳇﻵﺎ‪} .‬ﻛﺎﻣﻮا{ ي اﳌ ﺋﻜﺔ ﻩﻮ܉ّـﺨﲔ ﻣﻵﻨ }ﻘﲓ ﻠﻨﱲ{ ي ﰲ ّي‬ ‫ﳾء ﻩﻫ ا ﻈﻪﺎل وا ﺣﻮال ﻞﺎﻬܒ ]‪ [ 65‬ﻛﺎﻩﺘﻜﻨ ﰲ ܉ د ا ﺮ ‪ .‬وﻣـ ّﻪﺎ ﻞﺎن اﳌﺮاد ﻩﻫ ﻴﺬا‬ ‫اﻣܹﺆال اﻣﺘﻮ܉ﻴܬ ﺟﻢ ܕﺮك اﻣﻵﺠﺮ }ﻛﺎﻣﻮا{ ﻩﻊﺘﺬ ﻼﻫ} ﻠﻨّﺎ ﻩܹـﺘﻀﻊﻙﲔ ﰲ ا ض{ ي ض‬ ‫اﻥﻜﻙﺎ ﻻ ّ‬ ‫ﻬﺘﻪﻜﻫ ﻩﻫ ﻛﺎﻩﺔ ادﻼﻫ وﻞﺄﻬﻵﻨ ﻂﻦﻜﻮا‪ܻ 589‬ﺎ اﱃ ﻬﻵﺎ ﻈﻨﺪﻴﻨ ﻻﺗܹﺎﻈﻵﺎ ﻥﻜـﱶ اﻥﻜ ّﻙﺎ‬ ‫ﻞﺄﻬّﻵﺎ ﱔ ا ض ّﳇﻵﺎ‪ .‬ﻘﻜﺄﻬّﻳ‪ 590‬ﻛﻴﻢ ﻴﻢ ﻛﻨﻇ ﻩﻨﻵﻨ ܉ﺬك ﻘﻜﻴﻢ ﻻ ﻬﻵﻨ ﱂ ﻼﻜﻮﻬﻮا ﺿﻊﺎﻘﺎ ﻈﻫ اﻣﻵﺠﺮ ‪.‬‬ ‫ﻘﻜﺄﻬّﻳ ﻛﻴﻢ ﳁﺎ ﻛﻴﻢ ﻣﻵﻨ ﻘﻜﻴﻢ }ﻛﺎﻣﻮا{ ي اﳌ ﺋﻜﺔ } ﱂ ܕﻜﻫ ض ﷲ{ ي اﶈﻴﻂ ّ‬ ‫܋ﲁ ﳾء اذي‬ ‫ه ّ‬ ‫ﰻ ﳾء }واܸﻊﺔ ﻘﺘﻵﺎﺟﺮوا ﻘﻴﻵﺎ{ ي اﱃ ﺣﻴܙ ﻼﺰول ﻈﻨﻜﻨ اﳌﺎﻬﻇ‪.‬‬ ‫‪585‬‬ ‫‪586‬‬ ‫‪587‬‬ ‫‪588‬‬ ‫‪589‬‬ ‫‪590‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻜﺎ ي‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻜﻮﻩﻮﻴﻨ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻜﺮﻬﻴﺔ‬ ‫ﻘﻲ د‪ :‬اﳌﺎل‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻂﻦﻜﻮﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺎﻬﻳ‬ ‫‪arabic edition‬‬ ‫‪152‬‬ ‫ﻘﺎﻵﯾﺔ ﻩﻫ ا ﺣﺘﺒﺎك‪ :‬ﻛﺮ ا ﻵﺎد ّوﻻ ﰲ ﻘﻀﻢ اجﺎﻴﺪﻼﻫ دﻣﻴﻢ ﻉﲆ ܩﺬﻘﻳ اﻬﻴﺎ ܉ﻊﺪ ﻅﺎﳌﻲ‬ ‫ﺧܽ اﻣﻄﺎﺋﻙﺔ ا وﱃ ܉ﻮﻉﺪ‬ ‫ﻬﻙܹﻵﻨ و ﻛﺮ اﻣﻵﺠﺮ اﻬﻴﺎ دﻣﻴﻢ ﻉﲆ ܩﺬﻘﻵﺎ ّوﻻ اﻣﻜﻊﻮد ﻈﻨﻵﺎ‪ .‬وذك ّ‬ ‫‪592‬‬ ‫ﷲ‪ 591‬ا ܹـﲎ وﻣـ ّﻪﺎ و܉ّـܯﻮا ﻉﲆ ܕﺮﻠﻵﻨ اﻣﻵﺠﺮ ُܸ ﺒّ܈ ﻈﻨﻳ ﺟﺰا ﻴﻨ ﻘﻜﻴﻢ }ﻘﺄوﻣ܃ﻝ{ ي اﻣﺒﻊﺪاء‬ ‫ﻩﻫ اﺟﺘﻵﺎدﻴﻨ ﻬﻙܹﻵﻨ‪} .‬ﻩﺄواﻴﻨ ّ‬ ‫هﲌ{ ي ﻣﱰﻠﻵﻨ اﻣﻮاﺟ܈ وܕﻜﺜﲑﻴﻨ ܸﻮاد اﻥﻜ ّﻙﺎ واﻬﺒܹﺎﻂﻵﻨ ﰲ‬ ‫وﺟﻮﻲ ﻴﻢ اﻣﻨﺎ }وܸﺎء ﻩﺼﲑا{‪ .‬وى اﻣﺒﺨﺎ ي ﰲ اﻣﺘﻙܹﲑ واﻣﻙﱳ ﻈﻫ ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ‬ ‫ﻈﻨﻵﻪﺎ ن اܸﺎ ﻩﻫ اﳌܹﻦﻪﲔ ﻞﺎﻬﻮا ﻩﻇ اﳌﴩﻞﲔ ﻼﻜـﱶون ܸﻮاد اﳌﴩﻞﲔ‪ 593‬ﻉﲆ ﻈﻵﺪ ܸﻮل ﷲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﯾﺄﰐ اﻣܹﻵﻨ ﻼﺮـ ܉ﻳ ﻘﻴﺼﻴ܈ ܩﺪﻴﻨ ﻘﻴﻜﺘه او ﯾﴬ ﻘﻴﻜﺘﻢ ﻘﺄﻮﺰل ﷲ‬ ‫ܓﻊﺎﱃ }ان اذﻼﻫ ܓﻮ ّﻘﺎﻴﻨ{ اﻵﯾﺔ‪.‬‬ ‫اﻵﯾﺔ اﻣﺮا܉ﻊﺔ‬ ‫ﻛܽ ﻛﺼܽ ﻈ ّﺒﺎد ا وان و ﻛﺮ‬ ‫ﰲ ﺧﺮ ܸﻮ ﻴﻮد }ﻘ ܓﻝ ﰲ ﻩﺮﯾﺔ{ اﻵﯾﺔ‪ .‬ﻛﺎل ا ﺻﺒﻵﺎﱐ ﻣـ ّﻪﺎ ّ‬ ‫ܩﻢ ܉ﻵﻨ ﻩﻫ ﻬﻜﻪﺔ وﻩﺎ ﻉ ّﺪ ﻣﻵﻨ ﻩﻫ ﻉﺬا܉ﻳ ﻛﺎل }ﻘ ܓﻝ{‪ .‬وﻛﺎل اﻣﺒﻴﻀﺎوي }ﰲ ﻩﺮﯾﺔ{ ّ‬ ‫ﻩﺎ ّ‬ ‫ܻﻝ ܉ﻊﺪ‬ ‫ﻩﺎ ﻮﺰل ﻉﻦﻴﻝ ﻩﻫ ܩﺎل اﻣﻨﺎ }ﳑﺎ ﯾﻊﺒﺪ ﻴﺆﻻء{ ﻩﻫ ﻈﺒﺎد ﻴﺆﻻء اﳌﴩﻞﲔ ﰲ ﻬﻵﺎ ﺿ ل ﻩﺆ ّد‬ ‫اﱃ ﻩﺜﻢ ]‪66‬و[ ﻩﺎ ّ‬ ‫ܩﻢ ﲟﻫ ﻛﺒﻦﻵﻨ ﳑﻫ ﻛﺼﺼܒ ﻉﻦﻴﻝ ܸﻮء ﻉﺎﻛﺒﺔ ﻈﺒﺎدܓﻵﻨ و ﻩﻫ ܩﺎل ﻩﺎ ﯾﻊﺒﺪوﻬﻳ‬ ‫ﰲ اﻬﻳ ّ‬ ‫ﯾﴬ وﻻ ﯾﻨﻙﻇ‪} .‬ﻩﺎ ﯾﻊﺒﺪون اﻻ ﻞﻪﺎ ﯾﻊﺒﺪ ا ﻴﻨ ﻩﻫ ﻛﺒﻢ{ اܸـﺘﺌﻨﺎف ﻩﻊﻨﺎﻲ ܓﻊﻦﻴﻢ اﻣﻨﻵـﻲ‬ ‫‪595‬‬ ‫‪594‬‬ ‫ّ‬ ‫ﻈﻫ اﳌﺮﯾﺔ ي ﻴﻨ و ا ﻴﻨ ܸﻮاء ﰲ اﻣܼﻝ ي ﻩﺎ ﯾﻊﺒﺪون ]ﻈﺒﺎد [ اﻻ ﻠﻊﺒﺎد اﺋﻵﻨ او ﻩﺎ‬ ‫ﯾﻊﺒﺪون ܻﻴﺌﺎ اﻻ ﻩﺜﻢ ﻩﺎ ﻈﺒﺪوﻲ ﻩﻫ ا وان‪ .‬وﻛﺪ ܉ﻦﻎﻝ ﻩﺎ ﻚ اءﻴﻨ ﻩﻫ ك ﻘܹـﻴﻦﺤﻜﻵﻨ ﻩﺜه‬ ‫ﻻن اﻣﺘﻪﺎܚﻢ ﰲ ا ܸـﺒﺎ ܓﻜﺘﴤ اﻣﺘﻪﺎܚﻢ ﰲ اﳌܹﺒّﺒﺎ ‪ .‬ﻛﺎل اﻣﺰؼﴩي ﺗܹﻦﻴﺔ ﻣﺮܸﻮل ﷲ ﺻﲆ‬ ‫ﷲ ﻉﻦﻴﻳ وܸﲅ وﻉﺪ اﻻﻬﺘﻜﺎم ﻩﻨﻵﻨ ووﻈﻴﺪا ﻣﻵﻨ اﻬﺘﻵـﻰ‪ .‬وﻛﺎل اﻣﺒﻴﻀﺎوي وﻩﻊﲎ ﻞﻪﺎ ﯾﻊﺒﺪ ﻞﻪﺎ ﻞﺎن‬ ‫ﯾﻊﺒﺪ ﺬف دﻻة ﻩﺎ ﻛﺒه ﻉﻦﻴﻳ‪} .‬و ّا ﳌﻮﻘﻮﻴﻨ ﻬﺼﻴﺒﻵﻨ{ ّ‬ ‫ﺣﻈﻵﻨ ﻩﻫ اﻣﻊﺬا ﻞﺂاﺋﻵﻨ و ﻩﻫ اﻣﺮ ق‬ ‫ﻘﻴﻜﻮن ﻉﺬ ا ﻣﺘﺄܮﲑ اﻣﻊﺬا ﻈﻨﻵﻨ ﻩﻇ ﻛﻴﺎم ﻩﺎ ﯾﻮﺟﺒﻳ }ﻍﲑ ﻩﻨﻜﻮ { ﻩﻫ اﻣﻨﺼﻴ܈ ﻣﺘﻜﻴﻴﺪ اﻣﺘﻮﻘﻴﺔ‪.‬‬ ‫ﻘﺈﻬّﻝ ܓﻜﻮل وﻘﻴﺘﻳ ﺣ ّﻜﻳ وܕﺮﯾﺪ ܉ﻳ وﻘﺎء ܉ﻊﻀﻳ وﻣﻮ غﺎ ا‪.‬‬ ‫ّ‬ ‫اﻬﺘﻵـﻰ ﻩﺎ ﻛﺎﻣﻮﻲ وﻴﻮ ﳈﺎ ܕﺮى ﻛﺮﯾ܈ ﻩﻫ ﻛﻮل اﻣﻜﺎﺋﻢ اﻣܹﻪﺎء ﻘﻮق ا ض! ﻘﺎﻬﻳ ﻻ ܻﻝ ﻈﻨﺪ‬ ‫ܩﺪ ﻩﻫ اﳌܹﻦﻪﲔ ﻘﻀ ﻈﻫ ܮ ﺻﺘﻵﻨ ان اﳌﴩﻞﲔ ﻉﲆ ﺿ ل وان ܩﺎﻣﻵﻨ ﰲ اﻣﻀ ل ﻠﺤﺎل‬ ‫وﰻ ﻴﺬا ﳕﺎ ّ‬ ‫اﺋﻵﻨ وان ﻩﻊﺒﻮداܓﻵﻨ ﳈﻊﺒﻮداܓﻵﻨ‪ّ .‬‬ ‫ﻏﻄﺎﻲ ﻴﻪﺎل اﻣﻨﻈﺮ ﰲ اﻣܹﻮا܉ﻚ وﰲ اﳌﻜﺼﻮد ﻩﻫ‬ ‫اﻣܹﻮ ‪ .‬و ا ܓﺄﻩّﻦܒ ﻩﺎ ﻩﴣ ﻩﻫ اﻣܹـﺒﺎق ﻮﻜܼﻗ ك ﻩﺎ ﯾﺪ ܉ﻵﺬا اﻣܹـﻴﺎق‪.‬‬ ‫‪591‬‬ ‫‪592‬‬ ‫‪593‬‬ ‫‪594‬‬ ‫‪595‬‬ ‫ܸﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺒﻊﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳌﴩﻛﻮن‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳝﺎﻬﻵﻨ‬ ‫‪153‬‬ ‫‪arabic edition‬‬ ‫ﻛﺎل >ﻬﻈﻨ اد < وﻣـ ّﻪﺎ ܮﱪﻲ ܓﻊﺎﱃ ܉ﻮﻛﻮع اﻣﻜﻀﺎء ܉ﺘﻪﻴﲒ اﻣﻨﺎ ﰲ اﻣﻴﻮم اﳌܼﻵﻮد اﱃ اﻣﻜܹﻪﲔ‬ ‫اﳌﺬﻛﻮ ﻼﻫ ﻉﲆ ا ﻜﻨ اﳌﴩوح ﻩﺮ ّﻏﺒﺎ وﻩﺮ ّﻴﺒﺎ ﻞﺎن ك ﻞﺎﻘﻴﺎ ﰲ اﻣﺜﺒﺎ ﻉﲆ ﻩﺮ ﷲ ܓﻊﺎﱃ واﳌﴤ‬ ‫ﻬﻙﺎ ﲨﻴﻇ ﻩﺎ ܸﻢ ܉ﻳ وان ّ‬ ‫ܻﻚ اﻈﺘﻪﺎدا ﻉﲆ اﻣﻨﴫ ﰲ ك اﻣﻴﻮم ﲝﴬ ܓك اﶺﻮع ﻘﻜﺎن‬ ‫ّ‬ ‫]‪ [ 66‬ك ܸﺒﺒﺎ ﻟﻦﻨﻵـﻲ ﻈﻫ اﻣﻜﻦﻚ ﰲ ﳾء ﻩﻫ ا ܻـﻴﺎء و ن ﺟﻢ وﻛﻊﻳ وܓﻊﺎﻅﻨ ﺧﻄﺒﻳ‪.‬‬ ‫ﻘﻜﺎل ܓﻊﺎﱃ }ﻘ { وﻣـ ّﻪﺎ ﻞﺎن ﻩﺎ ܓﻀ ّﻪﻨﻳ ﻴﺬا اﻣﺘﻜܹـﲓ ﻩﺮا ﻈﻈﻴﻪﺎ وﺧﻄﺒﺎ ﺟܹـﻴﻪﺎ اﻛﺘﴣ ﻈﻈﲓ‬ ‫ﺗܼ ّﻮف اﻣﻨﻙܷ وܻﺪﯾﺪ ﺗܼ ّﻮﻛﻵﺎ ﻣﻊﲅ ﻩﺎ ܸﺒّ܈ ﻈﻨﻳ‪ .‬ﻘﺎﻛﺘﴣ ك ܩﺬف اﻣﻨﻮن ﻩﻫ ﻞﺎن ﳚﺎ ا‬ ‫ﰲ اﻥام ﻟ ﴎاع ا ﯾﻜﺎف ﻉﲆ اﳌﺮاد ﻘﻜﺎل }ܓﻝ ﰲ ﻩﺮﯾﺔ{ واﳌﺮﯾﺔ ّ‬ ‫اﻣܼﻝ ﻩﻇ ﻅﻵﻮ ادﻻة‬ ‫ﻟﻦﺘﻵﻪﺔ ﻛﺎه اﻣﺮﻩﺎﱐ‪} .‬ﳑﺎ ﯾﻊﺒﺪ ﻴﺆﻻء{ ي ﻻ ܓﻙﻊﻢ ﻘﻊﻢ ﻩﻫ ﻴﻮ ﰲ ﻩﺮﯾﺔ ان ܓﻀﻄﺮ ﻩﻫ ﺟﻢ ﻩﺎ‬ ‫ﯾﻊﺒﺪون ﻩﻮاﻅﺒﲔ ﻉﲆ ﻈﺒﺎدܓﻵﻨ غ ّﺪدﻼﻫ ك ّ‬ ‫ﰻ ܩﲔ ﻘﺘﺒܯﻇ ﻬﻙܹﻝ ﰲ اد ﻩﺒﺎد ܓﻵﻨ اﱃ ﻩﺘﺜﺎل‬ ‫ا واﻩﺮ ﰲ اﻣﲋوع ﻈﻫ ك ّ‬ ‫اﻥﻜﻗ ﻈﻫ ﻩﻜﺎܻﻙﺘﻵﻨ ܉ﻎﺎﺋﻄ ا ﻬﺬا واﻣﻄﻦ܈ ﺟﺎ܉ﺔ ﻩﻜﱰܩﺎܓﻵﻨ ﺟﺎء‬ ‫ا دﺟﺎ ﻞﻪﺎ ﻩﴣ ﰲ ﻛﻮه ܓﻊﺎﱃ ّ‬ ‫}ﻘﻦﻊك ا ك ܉ﻊﺾ ﻩﺎ ﯾﻮى اﻣﻴﻝ{ اﻵﯾﺔ‪ .‬و ك ان ﻩﺎد‬ ‫ﻩﺮي ّ‬ ‫܉ﺄي ܕﺮܓﻴ܈ ﻞﺎن ܓﺪو ﻉﲆ اﻻﺿﻄﺮا وﻛﺪ ﯾﻦﺰﻩﻳ اﻣﻄﺮح واﻣﻙﺼﻢ‪ .‬ـ ﻼﺮف ﻩﻴﺎ‪ .‬واﳌﺮﻩﺎ‬ ‫ﻅﻦﻗ اﻣܼﺎ ﻻﻬﻳ ﯾﻄﺮح‪ .‬واﻣﺮف ﻛﻄﻇ ﻩﻫ اﻣܹﺤﺎ ﻛﺎق‪ .‬واﻣﺮﱘ اﻣﱪاح ﻩﺎ ﻼﺮﱘ ﯾﻙﻊﻢ ﻞﺬا ﻩﺎ ﻼﺰال‪.‬‬ ‫واﻣﺮﱘ اد ج ﻟ ﺿﻄﺮا ﻘﻴﻵﺎ‪ .‬واﻣﻜﱪ ﻣﻨﺒﺬﻲ ﰲ ﺟﺎﻬ܈ ﻩﻫ ا ض وﻂﺮح اﳌ ّﻴܒ ﻘﻴﻳ‪ .‬و ﱘ ﻘ ن‬ ‫اﳌﻜﺎن ﻛﺎم ܉ﻳ غﺎو ا ﻣﻎﲑﻲ ﻩﻨﻙﺼ ﻈﻨﻳ‪ .‬ﻞﺄﻬّﻳ ـ ܉ﻨﻙܹﻳ ﻘﻴﻳ‪ .‬و ﳝܒ اﻣܹﺤﺎ܉ﺔ ا ا داﻩܒ ﻘﲅ‬ ‫ܓﻜﻦﻇ ﻻن ﻩﻫ ܻﺄﻬﻵﺎ ف اﻣﻜﻄﺮ‪ .‬وﻩﺮي اﻣﴬع‪ 596‬ﻩܹﺤﻳ ﻟﻦﺤﻦ܈‪ .‬واﻣﺮﯾܧ ﲤﺮي اﻣܹﺤﺎ ‪ .‬واﳌﺮي‬ ‫اﳌﻊﺪ ﻣﻜﺬﻘﻵﺎ ﻩﺎ ﻘﻴﻵﺎ‪ .‬واﳌﺮﯾﺔ ّ‬ ‫اﻣܼﻝ ي ܕﺰﻣﺰل اﻻﻈﺘﻜﺎد‪ .‬واﳌﲑ ﺟﻦ܈ اﻣﻄﻊﺎم‪.‬‬ ‫ّﰒ ܸـﺘﺄﻬﻗ‪ 597‬ܓﻊﺎﱃ ܮﱪا ﻴﻮ ﲟﲋة ّ‬ ‫اﻣﻊة ذك ﻘﻜﺎل }ﻩﺎ ﯾﻊﺒﺪون{ ي ﯾﻮﻛﻊﻮن ]‪67‬و[ اﻣﻊﺒﺎد‬ ‫ﻉﲆ وﺟﻳ اﻻܸـﺘﻪﺮا }اﻻ ﳈﺎ ﯾﻊﺒﺪ ا ﻴﻨ ﻩﻫ ﻛﺒﻢ{ ي اﻬﻵﻨ ﱂ ﯾﻙﻊﻦﻮا ك ﻣܼـﺒﻵﺔ ا ا ﻠܼﻗ ﻈﻨﻵﺎ‬ ‫اﻣﻜﻨﺎع ﺟﻊﻮا ܉ﻢ ﶈﺾ ܓﻜﻦﻴﺪ اﻵاء ﻩﻇ اܸـﺘﺤﻀﺎ ﻴﻨ ﻣﺘﻦﺒّܹﻵﻨ‪ 598‬اﻣﻊﺒﺎد ﻞﺎﻬﻵﻨ ܩﺎﴐون دﯾﻵﻨ‬ ‫ﻳܼﺎﻴﺪوﻬﻵﻨ‪ 599‬ﻩﻇ اﻣﻊﻪﻲ ﻈﻫ اﻣﻨﻈﺮ ﰲ ادﻻﺋﻢ وا ﺠܠ‪ .‬ﻞﻪﺎ ﻞﺎن ﻩﻫ ﻛﺼﺼﻨﺎ ﻉﻦﻴﻝ ﺧﺒﺎ ﻴﻨ‬ ‫ﻩﻫ ا ﻩﻨ ﰲ ܓﻜﻦﻴﺪ اﻵاء ܸﻮاء ﺑܹﻮاء ﻩﻇ ﻈﻈﲓ ܻﻜﻴﻪﺘﻵﻨ وܻ ّﺪ ﻈﺼﺒﺘﻵﻨ ﻟ ﺟﺎﻬ܈‪] ,600‬ﻘﻜﻴﻗ‬ ‫ا ﻛﺎ [‪ ,601‬ﻘﻜﻴﻗ اﻵاء‪.‬‬ ‫ﻘﺄﻛﻨ ﻉﻦﻴﻵﻨ ا ﺠّ ﺔ ܉ﺈ܉ ﲨﻴﻇ ﻩﺎ ﻬﺄﻩﺮك ܉ﻳ ﻞﻪﺎ ﻘﻊﻢ ﻩﻫ ﻛﺼﺼﻨﺎ ﻉﻦﻴﻝ ﻬﺒﺎءﻴﻨ ﻩﻫ ﺧﻮاﻬﻝ‬ ‫ﻩﻫ اﻣﺮܸﻢ ﻍﲑ ؼﻄﺮ ﰲ اﻣﺒﺎل ܻﻴﺌﺎ‪ 602‬ﳑﺎ ﻛﺪ ﯾ ܓﱰّ܈ ﻉﻦﻴﻳ اﱃ ان ﯾﻨﻙﺬ ﻩﺎ ﻮﺮﯾﺪ ﻩﻫ واﻩﺮا ﻞﻪﺎ‬ ‫‪596‬‬ ‫‪597‬‬ ‫‪598‬‬ ‫‪599‬‬ ‫‪600‬‬ ‫‪601‬‬ ‫‪602‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻀﲑع‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܸـﺘﺎﻣﻗ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻟﻦﺒܹﻵﻨ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻳܼﺎﻴﺪون‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻟ ﺟﺎ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ܸ :‬ﺒﺒﺎ‬ ‫‪arabic edition‬‬ ‫‪154‬‬ ‫ܸـﺒﻚ ﰲ اﻣﻊﲅ‪ .‬ﻘ ﺗܹـﺘﻊﺠﻢ ّ‬ ‫ﻘﺈا ﻬﺪ܋ّﺮ ا ﻩﺮ ﰲ ܸﻙﻮل‪ܻ 603‬ﺄﻬﻵﻨ وﻉﻦ ّﻮ ܻﺄﻬﻝ ﻞﻪﺎ ﻮﺮﯾﺪ }و ّا{‬ ‫ﲟﺎ ﻣﻨﺎ ﻩﻫ اﻣﻊﻈﻪﺔ }ﳌﻮﻘﻮﻴﻨ ﻬﺼﻴﺒﻵﻨ{ ﻩﻫ ا ﲑ واﻣﴩ ﻩﻫ اﻵﺟﺎل وﻍﲑﻴﺎ‪ .‬وﻣـ ّﻪﺎ ﻞﺎﻬܒ اﻣﺘﻮﻘﻴﺔ ﻛﺪ‬ ‫ܓﻄﻦﻚ ﻉﲆ غ ّﺮد ا ﻈﻄﺎء وﻛﺪ ﻼﻜﻮن ك ﻉﲆ اﻣﺘﻜﺮﯾ܈ ﻬﻙﻰ ﻴﺬا اﻻﺣﺘﻪﺎل ܉ﻜﻮه }ﻍﲑ ﻩﻨﻜﻮ {‬ ‫واﻣﻨﺼﻴ܈ اﻣﻜܹﻨ اجﻊﻮل ﻣﺼﺎﺣﺒﻳ ﻞﺎ ﻄ واﳌﻨﻜﻮ اﳌﻜﺪا اﳌﺄﺧﻮ ﺟﺰء ﻩﻨﻳ واﻣﻨﻜܽ ܮﺬ ﺟﺰء‬ ‫ﻩﻫ اﳌﻜﺪا ‪.‬‬ ‫اﻵﯾﺔ ا ﺎﻩܹﺔ‬ ‫} ﯾܒ ﻩﻫ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ{ ﰲ اﻣﻙﺮﻛﺎن‪ .‬ﻛﺎل اﻣﺒﻴﻀﺎوي } ﯾܒ ﻩﻫ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ{ ܉ﺄن ﻂﺎﻉﻳ‬ ‫و܉ﲎ ﻉﻦﻴﻳ دﯾﻨﻳ‪ ,‬ﻻ ﻳܹﻪﻇ ّ ﺔ وﻻ ﯾﺒﴫ دﻣﻴ ‪ .‬واﻬّـﻪﺎ ﻛﺪم اﳌﻙﻊﻮل اﻣﺜﺎﱐ ﻟﻦﻊﻨﺎﯾﺔ ܉ﻳ‪ } .‬ﻘﺄﻬܒ‬ ‫ܕﻜﻮن ﻉﻦﻴﻳ وﻛﻴ { ﺣﻙﻴﻈﺎ ﲤﻨﻊﻳ ﻈﻫ اﻣﴩك واﳌﻊﺎﴆ وܩﺎه ﻴﺬا‪ .‬ﻘﺎﻻܸـﺘﻙﻵﺎم‪ 604‬ا ّول ﻟﻦﺘﻜﺮﻼﺮ‬ ‫واﻣﺘﻊﺠﻴ܈ واﻣﺜﺎﱐ ﻟ ﻮﻜﺎ ‪ .‬وﻛﻮه ﰲ اﳌﻙﻊﻮل ﻴﻮ ﻩﻊﲎ‪ 605‬ﻛﻮل ّ‬ ‫>اﻥﻜܼﺎف<‪ :‬ﻘﺎن ﻛﻦܒ ﱂ ّﺧﺮ‬ ‫ﻴﻮاﻲ وا ﺻﻢ ﻛﻮك اܓّـﺨﺬ اﻣﻵﻮى اﻣﻵﺎ ﻛﻦܒ ﻩﺎ ﻴﻮ اﻻ ܓﻜﺪﱘ اﳌﻙﻊﻮل اﻣﺜﺎﱐ ﻉﲆ ا ّول ﻟﻦﻊﻨﺎﯾﺔ ﻞﻪﺎ‬ ‫ܓﻜﻮل ﻉﻦﻪܒ ﻩﻨﻄﻦﻜﺎ ]‪ [ 67‬ﯾﺪا ﻣﻙﻀﻢ ﻈﻨﺎﯾﺘﻝ اﳌﻨﻄﻦﻚ‪.‬‬ ‫وﻛﺎل اﻻﺻﺒﻵﺎﱐ } ﯾܒ ﻩﻫ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ{ اܸـﺘﻙﻵﺎم ܓﻊﺠﻴ܈ و ك ان اﻣﺮﺟﻢ ﻩﻫ اﳌﴩﻞﲔ‬ ‫ﻞﺎن ﯾﻊﺒﺪ ا ﺠﺮ و اﻣﺼﲌ‪ 606‬ﻘﺎ ا ى ﺣܹﻫ ﻩﻨﻳ ـ ܉ﻳ وܮﺬ اﻵﺧﺮ ﻘﻊﺒﺪﻲ‪ .‬ﻮﺰﻣܒ ﰲ ا ﺎ ث‬ ‫܋ﻫ ﻛﻴܷ ﻞﺎن ا ا ﻴﻮى ܻﻴﺌﺎ ﻈﺒﺪﻲ‪ .‬وﻛﻴﻢ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ ﻘ ﯾﻵﻮى ܻﻴﺌﺎ اﻻ ﻛﺒﻳ وﻻ ﻳܼـﺘﻵـﻲ‬ ‫ܻﻴﺌﺎ اﻻ اﻲ‪ .‬واﳌﻊﲎ ﯾـ ّﺘﺨﺬ ﻩﺎ ﯾﻵﻮاﻲ اﻣﻵﻳ‪ .‬واﻣﻵﻮى ﻩﻴﻢ اﻣﻜﻦ܈‪ .‬وﻛﺎﻣﻮا ﰲ ﯾﺔ ا ﺎܚﻴﺔ ﳓﻮ ﻴﺬا ﻘﻜﺪ‬ ‫ܓﻄﺎ܉ﻚ اهﻨ ﻞﻪﺎ ܕﺮى ﻉﲆ اﻬﻳ ﻻ ﻘﺮق ܉ﲔ ܓﻜﺪﱘ ﳾء ﻩﻫ اﳌﻙﻊﻮﻣﲔ وܓﺄܮﲑﻲ اﻻ ﰲ ﻘﻵﺎم اﻣﻊﻨﺎﯾﺔ‬ ‫وان ّ‬ ‫ﺣﻚ اﻣﻊﺒﺎ ﻞﺎن ﻩﻫ اܓّـﺨﺬ ]ﻴﻮاﻲ[‪ 607‬اﻣﻵﻳ‪ .‬واﻬﻵﺎ ﻉﲆ ك اﻣﺘﻜﺪﻼﺮ ܓﻙﻴﺪ ﻩﻫ ّم ﻉﺎ܉ﺪ اﻣﻵﻮى‬ ‫‪608‬‬ ‫ﻩﺎ ܓﻙﻴﺪﻲ ﻈﺒﺎ اﻣﻜﺮ ن اﻻ ﰲ ﻘﻵﺎم اﻣﻊﻨﺎﯾﺔ ﻘﻜﻂ‪.‬‬ ‫وﻛﺪ ﴏّح ܉ﻵﺬا ﻩﺎ ﻬﻜه اﻻﺻﺒﻵﺎﱐ ﰲ ܸﻮ ا ﺎܚﻴﺔ ﻈﻫ ا ܹﲔ ܋ﻫ اﻣﻙﻀﻢ اﻬﻳ ﻛﺎل ﰲ ﻴﺬﻲ‬ ‫اﻵﯾﺔ ܓﻜﺪﱘ وܓﺄܮﲑ ܓﻜﺪﻼﺮﻲ ﻘﺮﯾܒ ﻩﻫ اܓّـﺨﺬ ﻴﻮاﻲ اﻣﻵﻳ ﻘﻵﺬا ܉ﻦﻋ ﳑﺎ ﻘﻵﻪﻳ اﻩﻵﻨ‪ .‬وܸـﻴﻈﻵﺮ ﻅﻵﻮ ا‬ ‫ﻻ ﻣﺒܷ ﻘﻴﻳ نّ ا ﻩﺮ ﻣﻴܷ ﻞﺬك وان ܉ﲔ اﻣﻊﺒﺎ ܓﲔ ﰲ اﳌﻀﺎدد وﻉﺪم اﻻﺟﺘﻪﺎع ﰲ ﳾء ﻩﻫ‬ ‫اﻣﻙﺮق ﻈﻈﻨ ﳑﺎ ܉ﲔ اﻣﻜﺪم واﻣﻙﺮق‪ .‬وﻛﺎل اﻻﻩﺎم اج ادﻼﻫ اﻣܹـﺒﲄ ﰲ و ﺧﺮ ﻞﺘﺎ܉ﻳ >اﻣﱰܻـﻴܧ<‬ ‫ﰲ اﻣﻜܹﻨ اﻣﺜﺎﻣܙ ﻩﻨﻳ—وﻴﻮ ﰲ اﺟﺘﻵﺎد وادﻲ اﳌﻄﻦﻚ ﰲ ا اﻣﻙﻮاﺋﺪ اﻣﱵ ﲰﻊﻵﺎ ﻩﻨﻳ—ﻛﺎل ﱄ‬ ‫‪603‬‬ ‫‪604‬‬ ‫‪605‬‬ ‫‪606‬‬ ‫‪607‬‬ ‫‪608‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ܻ :‬ﻎﻮل‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻܸـﺘﻙﻵﺎم‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﻪﻊﲎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ا ﺠﺮ واﻣﺼﲌ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻻ‬ ‫‪155‬‬ ‫‪arabic edition‬‬ ‫ܻـﻴܯﻲ وﻛﺪ اﻬﺘﻵـﻰ ﰲ اﻣﺘ و اﱃ‪ܸ 609‬ﻮ اﻣﻙﺮﻛﺎن اﱃ ﻛﻮه ܓﻊﺎﱃ } ﯾܒ ﻩﻫ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ{‬ ‫ܸﺄﻣﲏ ܻـﻴܯﻲ ا܉ﻮ ا ܹﻫ اﻣﺒﺎي ﱂ ﻻ ﻛﻴﻢ اܓّـﺨﺬ ﻴﻮاﻲ اﻣﻵﻳ؟ ﳁﺎ ﻣܒ ّ‬ ‫ﻩﻙﻜﺮا ﰲ ا ﻮا ﻩﻫ‬ ‫܉ﻊﲔ ܸـﻨﺔ ّ‬ ‫ﺣﱴ ܓﻦﻮ ﻩﺎ ﻛﺒﻦﻵﺎ وﻴﻮ ﻛﻮه }وا ا وك{ اﱃ ﻛﻮﻣﻵﻨ }ان ﻞﺎن ﻣﻴﻀ ّﻦﻨﺎ ﻈﻫ اﻣﻵﺘﻨﺎ{‬ ‫ﻘﻊﻦﻪܒ ان اﳌﺮاد اﻻه اﳌﻊﻵﻮد اﻣﺒﺎﻂﻢ اذي ﻈﻜﻙﻮا ﻉﻦﻴﻳ وﺻﱪوا واܻﻙﻜﻮا ﻩﻫ ا ﺮوج ]‪68‬و[‬ ‫ﻈﻨﻳ ﲾﻊﻦﻮﻲ ﻴﻮاﻴﻨ‪.‬‬ ‫ܓﻊﴪ ﻘﻵﻨ ܸﺆال اﻣﺒﺎي وﺟﻮا اﻣܼـﻴܬ اﻻﻩﺎم ﻉﲆ ﻩﻫ ܸﺄﻣﲏ ܓﻜﺮﻼﺮﻴﻪﺎ وا‬ ‫ﻛﻦܒ وﻛﺪ ّ‬ ‫ّ‬ ‫وﲵﻵﻪﺎ ﻘﺄﻛﻮل‪ :‬ﻴﻮاﻲ ܮﱪ ﻈﻫ اﳌﺒﺘﺪ اذي ﻴﻮ اﻣﻵﻳ وا ﱪ ػﻂ اﻣﻙﺎﺋﺪ ‪ .‬وﻛﻀ ّﻴﺔ ﻴﺬا ان ﻼﻜﻮن‬ ‫اܓّـﺨﺬ اﻣﻵﻳ ﲾﻊه ﻴﻮاﻲ واذي ﳚﻊﻢ اﻣﻵﻳ ﻴﻮاﻲ ﻻ ﻼﻜﻮن ﻩﺬﻩﻮﻩﺎ ܉ﻢ ﻩﺤﻪﻮدا‪ .‬وﻛﺪ ﻛﺎل ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ‪” :‬ﻻ ﯾﺆﻩﻫ ܩﺪﻞﻨ ّ‬ ‫ﺣﱴ ﻼﻜﻮن ﻴﻮاﻲ ܓﺒﻊﺎ ﳌﺎ ﺟﺌܒ ܉ﻳ‪ “.‬ﻘﻪﻫ ﲻﺪ اﱃ اﻣﻵﻳ ﻘﺠﻊه ﻴﻮاﻲ‬ ‫وﻏﺮﺿﻳ ﻘﻜﺪ ﺣܹﻫ‪ .‬ﻘﻜﻴﻗ ﯾﻨﺎدى ﻉﻦﻴﻳ اذمّ؟ واﳌﻜﺼﻮد اﳕﺎ ﻴﻮ ّم ﻩﻫ اܓـّﺨﺬ ﻴﻮاﻲ وﻏﺮﺿﻳ‬ ‫ﻘﺼﲑﻲ واﻈﺘﻜﺪﻲ اﻣﻵﺎ ﻻ ﻩﻫ ﻈﻜܷ‪ .‬وܓﻜﺮﻼﺮ ا ﻮا ان ﻴﺬا اﻣܹﺆال ﺻﺎد ﻈﻫ ّ‬ ‫ܓﻮﱒ ان‬ ‫اﻣﻙﺎܸﺪ ّ‬ ‫‪610‬‬ ‫اﳌﻊ ّﲏ اﻣﻵﻳ اﻻه ا ّﻚ وﻩﺎ اﳌﻊ ّﲏ ܉ﻳ اﻻ اﻣﺼﲌ اذي اﻈﺘﻜﺪﻲ اﻣﻵﺎ واܓّـﺨﺬﻲ ﻴﻮاﻲ‪ .‬ﳁﻊﺒﻮدﻲ اﻣﺒﺎﻂﻢ‬ ‫ﻩ ّﺘﺤﺪ‪ 611‬ﻴﻮى وﻏﺮﺿﺎ ي غﻊﻮل ﻉﲔ اﻣﻵﻮى وﻬﻙܷ اﻣﻎﺮض‪ .‬واܸ ّ‬ ‫ـﺘﺪل ﻉﲆ ك ܉ﻜﻮﻣﻵﻨ }ان ﻞﺎد‬ ‫ّ‬ ‫ﻣﻴﻀﻦﻨﺎ ﻈﻫ اﻣﻵﺘﻨﺎ{ ﻘﻵﻨ اﳕﺎ ّ‬ ‫ܕﳫﻪﻮا ﰲ اﻣﻵﺘﻵﻨ وﻴﺬا ﺟﻮا ﻬﻙﻴܷ‪.‬‬ ‫وﻛﺪ وﻛﻇ ﰲ ܸﻮ ا ﺎܚﻴﺔ } ﻘﺮﯾܒ ﻩﻫ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ{ و ﻛﺮ اﻣܼـﻴܬ اﻻﻩﺎم ﰲ ܓﻙܹﲑﻴﺎ ﻴﺬا‬ ‫ﺻﲑﻲ اﻣﻵﻳ وﻩﻊﺒﻮدﻲ‪.‬‬ ‫اﻣܹﺆال وﺟﺎ ܉ﺄﻬﻳ ﻣﻮ ﻛﺎل اܓّـﺨﺬ ﻴﻮاﻲ اﻣﻵﻳ ﱂ ﯾﻙﺪ ﻍﲑ اﻬﻳ ﻂﺎع ﻴﻮاﻲ ﺣﱴ ّ‬ ‫واﻩﺎ ﻩﻫ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ ﻘﺎﻬﻳ ﯾﻜﺘﴤ ان اﻻه اﳌﻊﻦﻮم اﻣﺜﺎ܉ܒ ﰲ اﻣﻊﻜﻢ واﻣﴩع ﻛﻮﻬﻳ اﻣﻵﻳ ﺟﻊه‬ ‫وﺻﲑﻲ ﻴﻮ ﻴﻮاﻲ ﻘ ﳾء ﯾﻊﺒﺪﻲ ﻍﲑ اﻣﻵﻮى‪ .‬وﻬﻙﻰ اﻻه ﺣﻴܙ ﺣﴫ ا ﻩﺮ ﰲ اﻣﻵﻮى‪ .‬وﻩﻙﻊﻮﻻ‬ ‫ّ‬ ‫‪613‬‬ ‫‪612‬‬ ‫اܓّـﺨﺬ ﻼﻜﻮن ا ّول ػ ّﻮﻻ اﱃ اﻣﺜﺎﱐ‪ .‬ﻘﻵﺬا اﻥﻜﺎﻘﺮ ﺣ ّﻮل اﻣﻵﻳ ﻈﻫ اذا اﻣﻮاﺟﺒﺔ اﱃ ا‬ ‫ﻴﻮاﻲ وﻣﻮ ﻈﻜܷ ﱂ ﳛﺼﻢ ﻴﺬا اﳌﻊﲎ اﻬﺘﻵـﻰ‪ .‬وﻴﺬا ﺟﻮا ﻉﲆ ان اﻣﻵﻳ اﳌﻊ ّﲏ ܉ﻳ ]‪ [ 68‬اﳌﻊﺒﻮد‬ ‫ّ‬ ‫ﲝﻚ‪ .‬وا ﺣܹﻫ ا ﻮا ا ّول وﻴﻮ ﻩﺎ ﻞﺎن ﯾﺬﻛﺮﻲ ﰲ ﺧﺮ ﲻﺮﻲ‪ .‬ﻩﺎ ܓﻙܹﲑﻲ ﻘﺄﻛﺪم ﻩﻫ ﻴﺬا‪.‬‬ ‫وﻛﺪ ܓﺄﻩّﻦܒ ا ﯾﻀﺎ ܸﻮ ا ﺎܚﻴﺔ ﻘﻮﺟﺪ ﻛﻮه ܓﻊﺎﱃ ﻛﺒﻢ ك }ﻻ ﯾﻎﲏ ﻈﻨﻵﻨ ﻩﺎ ﻛܹـﺒﻮا ܻﻴﺌﺎ‬ ‫وﻻ ﻩﺎ اܓّـﺨﺬوا ﻩﻫ دون ﷲ وﻣﻴﺎء{ اﱃ ﻛﻮه ܉ﻊﺪﻲ ﻈﻨﻵﻨ }وﻩﺎ ﯾﻵﻦﻜﻨﺎ ]اﻻ[‪ 614‬ادﻴﺮ{ ّ‬ ‫ﯾﺪل ﻉﲆ‬ ‫]ان[‪ 615‬اﳌﻊ ّﲏ اﻣﻵﻳ اﳌﻊﺒﻮد ܉ﺒﺎﻂﻢ‪ .‬وܓﺄﻩّﻦܒ ﯾﻀﺎ ﻛﻮه ܓﻊﺎﱃ }ﻣﻜﺪ ﻞﻙﺮ اذﻼﻫ ﻛﺎﻣﻮا ان ﷲ ﻴﻮ‬ ‫اﳌܹـﻴܧ ܋ﻫ ﻩﺮﱘ{ وﱂ ﯾﻜﻢ ان اﳌܹـﻴܧ ﻴﻮ ﷲ ﻘﻮﺟﺪ ﻛﻮﻣﻵﻨ ﷲ ﻴﻮ اﳌܹـﻴܧ ﻞﻙﺮ ﻩﻫ ﻛﻮﻣﻵﻨ‬ ‫اﳌܹـﻴܧ ﻴﻮ ﷲ‪ .‬ن ﻘﻴﻳ ﻬﻙﻴﺎ ﻟ ه ا ّﻚ اﻥﳫ ّﻴﺔ وان اܻﱰﻞﺎ ﰲ اﻥﻜﻙﺮ‪ .‬وﻛﻮه ܓﻊﺎﱃ } ن ّول ܉ﻴܒ‬ ‫‪609‬‬ ‫‪610‬‬ ‫‪611‬‬ ‫‪612‬‬ ‫‪613‬‬ ‫‪614‬‬ ‫‪615‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﳁﻊﺒﻮد‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺘﺨﺬ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺣﻮه‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وا‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪156‬‬ ‫܉ﺒﻜﺔ{ وﱂ ﯾﻜﻢ ان اذي ّ‬ ‫وﺿﻇ ﻟﻦﻨﺎ ﻟذي ّ‬ ‫܉ﺒﻜﺔ ّول ܉ﻴܒ وﺿﻇ ﻟﻦﻨﺎ ﻘﻮﺟﺪܓﻳ ﺣܹﻫ‪ .‬نّ‬ ‫اﳌﺒﺤﻮث ﻈﻨﻳ ّول ﻩܹﺠﺪ ﻩﺎ ﻴﻮ‪ ,‬ﻻ ّﻩﻜﺔ ﻴﻢ ﱔ ّول ﻩܹﺠﺪ‪ .‬ﻘﺘﺄﻩﻢ ﻴﺬﻲ ا ﻛﺪام اﻣﺮا ﺔ ﰲ‬ ‫ﻘﻵﻨ ﻴﺬا اﻵا اﳌﺘﻜﺎ ܉ﺔ ܉ﻊﻀﻵﺎ‪ 616‬ﻩﻫ ܉ﻊﺾ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻴﺬا اذي ﻛﺮﻲ اﻣܼـﻴܬ ܓﻜﻲ ادﻼﻫ ّوﻻ و ﺧﺮا ﻩﺘﺪاﻘﻇ‪ .‬ﻘﺎن ﻛﻮه ّوﻻ نّ اﳌﺮاد اﳕﺎ ﻴﻮ اﻻه‬ ‫اﻣﺒﺎﻂﻢ اذي ﻴﻮ اﻣﺼﲌ ﻩﺜ ّ‬ ‫ﯾﺪل ﻉﲆ اﻬﻳ ﻣﻮ ﯾﺪ اﻻه ا ّﻚ ﱂ ܓﻙﺪ اﻵﯾﺔ ﻩّﻵﻨ ﻞﻪﺎ ﴏّح ܉ﻳ ا܉ﻨﻳ‪.‬‬ ‫وﺻﲑﻲ‬ ‫وﻛﻮه ﰲ ﯾﺔ ا ﺎܚﻴﺔ اﻬﻵﺎ ܓﻜﺘﴤ ان اﻻه اﳌﻊﻦﻮم اﻣﺜﺎ܉ܒ ﰲ اﻣﻊﻜﻢ واﻣﴩع ﻛﻮﻬﻳ اﻣﻵﻳ ﺟﻊه ّ‬ ‫ﻴﻮ ﻴﻮاﻲ ﻘ ﳾء ﯾﻊﺒﺪﻲ ﻍﲑ اﻣﻵﻮى ﴏﯾܧ ﰲ اﻬﻳ ﻩﺬﻩﻮم ﻉﲆ ܓﻜﺪﻼﺮ‪ 617‬ان ﻼﺮاد اﻻه اﳌﻊﺒﻮد‬ ‫ا ّﻚ ﻉﲆ ان ﻴﺬا اﻣﺜﺎﱐ ﻴﻮ ا ّﻚ‪ .‬وﻩﺎ ﻛﻮل ا܉ﻨﻳ اﻬﻳ ﻣﻮ ﯾﺪ اﻻه ا ّﻚ ﻥﻜﺎن ﳑﺪوܩﺎ ﻻن اﳌﻊﲎ‬ ‫ﺻﲑ اﻣﻵﻳ ﻏﺮﺿﻳ ﲟﻊﲎ اﻬﻳ ﺟﻊﻢ ﻴﻮاﻲ ܓﺒﻊﺎ ﳌﺎ ﺟﺎء ܉ﻳ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘام‬ ‫ﺣﻴﻨ܃ﺬ اﻬﻳ ّ‬ ‫ّ‬ ‫ﲺﻴ܈ ﺟ ّﺪا‪ .‬وﲺ܈ ﻩﻨﻳ ﻛﻮه وا ﺣܹﻫ ا ﻮا ا ّول‪ .‬ﻘﻜﺪ ﺟﻊﻢ ﰲ ﰻ ﻩﻫ ا ﻮا܉ﲔ ﺣܹـﻨﺎ‪.‬‬ ‫وﻛﺪ ﴏّح وادﻲ ﰲ اﻣﺜﺎﱐ ان ]‪69‬و[ ﻩ ّﺘﺨﺬ اﻻه ﻴﻮاﻲ ﻩﺬﻩﻮم وﴏّ ح ﻴﻮ ܉ﺄﻬﻳ ﰲ ﻍﺎﯾﺔ اﳌﺪح‪.‬‬ ‫ﻘﻴﻜﻮن ﻩﺬﻩﻮﻩﺎ ﳑﺪوܩﺎ اﱃ ﻍﲑ ك ﳑﺎ ﯾﻈﻵﺮ ﻩﺎ ﻘﻴﻳ اﻣﺘﺄﻩﻢ ﻩﻇ ّ‬ ‫ﲱﺔ اﻣﻙﻵﻨ وﻂﺮح اﻣﻵﻮى‪.‬‬ ‫واذي ﯾﻮﰣ ﻘܹﺎدﻲ ن اﳌﻙﻊﻮل ا ّول ﰲ ﻴﺬا اﻣﺒﺎ ﻼﻜﻮن ﻞﻪﺎ ﻛﺎل وادﻲ ػ ّﻮﻻ اﱃ اﻣﺜﺎﱐ‬ ‫ّ‬ ‫ﯾﻀﻪﺤﻢ ا ّول ﻘﻴﺬﻴ܈ ܸﻮاء ﻞﺎن ﻈﻴﻨﺎ و ﻩﻊﲎ‪ .‬ﻘﺎ ا ﻛﻦܒ اܓّـﺨﺬ اﻣﻄﲔ ﺧﺰﻘﺎ ﻘﻜﺪ‬ ‫ﲝﻴܙ‬ ‫ّ‬ ‫ﻴﺒܒ ﺻﻮ اﻣﻄﲔ ﺻ و ܸﺎ ܉ﺘﺤﻮﯾﻦﻵﺎ اﱃ ﺻﻮ ا ﺰف‪ .‬ﻘﲅ ﻼﻜﻫ ﻈﻨﺪ ܩﺪ ܻﻝ ﰲ ن‬ ‫وﺻﲑ اﻻﺻﻄﺒﻢ‬ ‫ﻩﺎ ﯾﻨﻈﺮﻲ ﺧﺰف ﻻ ﻂﲔ‪ .‬وﻣﻮ ﻈﻜܹܒ ﻻﻬﻊﻜܷ ا ﺎل‪ .‬وﻞﺬا ﻛﻮك ﺟﻊﻦܒ ّ‬ ‫ﻩܹﺠﺪا‪ .‬ﻻ ّ‬ ‫ﻳܼﻝ ܩﺪ‪ 618‬ن اﳌﻊﲎ ﻬﻝ ﻴﺒܒ ﺻﻮ اﻻﺻﻄﺒﻢ ان د ا ﻜﻴﻜﺔ وﻩﻊﻨﺎﻲ ان‬ ‫د اجﺎ وﺟﻊﻦﺘﻵﺎ ﺻﻮ ﻩܹﺠﺪ ﲝﻴܙ ال اܸﻨ اﻻﺻﻄﺒﻢ او ﻩﻊﻨﺎﻲ‪ .‬وﻣﻮ ﻈﻜܹܒ ﻻﻬﻊﻜܷ‬ ‫ا ﺎل‪ .‬ﳁﻫ اܓّـﺨﺬ اﻣﻵﻳ ﻴﻮاﻲ ﻴ܈ اܸﻨ اﻻه ﻘﻦﻨ ﻼﻜﻫ ه ﻈﻨﺪﻲ ܜﺮ وﱂ ﻼﻜﻫ ﻈﻨﺪﻲ اﻻ اﻣﻵﻮى ﻘﻵﻮ‬ ‫ﯾﺘﺼﻮ ان ﻼﻜﻮن ﳑﺪوܩﺎ‪ .‬وﻣﻮ ﻈﻜܹܒ اﻣﻊﺒﺎ ﻥﻜﺎن اﳌﻊﲎ ان اﻣﻵﻮى ﻛﺪ‬ ‫ا܉ﻇ ه ﻻ ﻟ ه ﻘﻜﻴﻗ ّ‬ ‫ﻴ܈ وﱂ ﯾﺒﻚ اﻻ اﻻه ان ﺻﺎ اﻣﻵﻮى ܓﺒﻊﺎ ه ﻘ ﻴﻮى ه اﻻ ﻩﺎ ﻼﺮﴈ اﻻه‪ .‬ﻘﻵﺬا ﰲ ﻍﺎﯾﺔ‬ ‫اﳌﺪح وﻴﻮ ﻩﻊﲎ ﻅﺎﻴﺮ ﺟ ّﺪا ﻻ ﻣﺒܷ ﻘﻴﻳ ﻈﻨﺪ اܸـﺘﺤﻀﺎ ان اﳌﻙﻊﻮل ا ّول ﻼﻜﻮن ػ ّﻮﻻ اﱃ‬ ‫اﻣﺜﺎﱐ ﻩﻇ ﲢﻜﻴﻚ ﻩﻊﻨﺎﻲ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫وﻩﻫ ﻴﻨﺎ ﻅﻵﺮ ﻘܹﺎد ام >اﻥﻜܼﺎف< وﰻ ﻩﻫ ا܉ﻊﻳ‪ .‬وا ا ܓﺄﻩّﻦܒ ܓﻙܹﲑي >ﻬﻈﻨ اد ﻩﻫ‬ ‫ܓﻨﺎܸ܈ اﻵي واﻣܹﻮ < ﻻ ܸـ ّﻴﻪﺎ ﰲ ﻴﺬﻲ اﻵﯾﺔ ﻉﻦﻪܒ ان اﲰﻳ دون ﻩܹ ّﻪﺎﻲ‪ .‬وان ﷲ ﻛﺪ ﻍ‬ ‫ﻛﺪ ﻲ وﻉ ﻲ‪ ,‬و ﻛܷ ﻩﻫ ّ‬ ‫ﯾﺘﳫﻨ ﻘﻴﻳ و داﻲ‪ّ ,619‬‬ ‫وﻛﻄﻇ ﻛﻦﺒﻳ ﲟﺎ ﻘﻴﻳ ﻩﻫ اﻣﻨﻙﺎﺋܷ وܻﻮاﻲ‪ .‬وﻉﻦﻪܒ اﻬﻳ‬ ‫ﰻ ﻩﺎ ܮﺎﻣﻙܒ ﻘﻴﻳ ﻍﲑي و ّ‬ ‫ﰲ ﻍﺎﯾﺔ ا ﳚﺎ واﱐ ﻣﻮ ﲻﺪ اﱃ ܉ﻴﺎن ﻘܹﺎد ّ‬ ‫ܕﻜـﱶ ܉ﺬك ﻞﻪﺎ ﯾﻙﻊﻢ‬ ‫ﻞـﱶ اﳌﺼﻨّﻙﲔ او ]‪ [ 69‬ﻣﻮ ﻬ ّﺒﻵܒ ﻉﲆ ّ‬ ‫ﰻ دﻛﻴﻜﺔ ﻘﻴﻳ ان ﻛﻮل ﻘﺎن ﻛﻦܒ ﻛﻦܒ ﻥﻜﺎن ﻞـﱶ ﻩﻫ‬ ‫‪616‬‬ ‫‪617‬‬ ‫‪618‬‬ ‫‪619‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﺒﻊﻀﻵﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻉﲆ اﻬﻳ ܓﻜﺮﻼﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܩﺪا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وا ادﻲ‬ ‫‪157‬‬ ‫‪arabic edition‬‬ ‫ﻈﴩ ّ‬ ‫غدا ‪ .‬وﻉﻦﻪܒ اﻬﻳ ﻻ ّﯾﻄﻦﻇ ﻉﲆ دﻛﺎﺋﻚ ﻞﺘﺎﰊ اﻻ ﻩﻫ ܮﺬﻲ ّ‬ ‫ﻈﲏ‪ .‬ﻘﻦﺤﻰ ﷲ ﻩﻫ ﻻ ﯾﻊﺮف‬ ‫ﻟﻦﻨﺎ ﻩﻜﺎدﻼﺮﻴﻨ‪ 620‬ﻣﻴﺤﻮﺟﻵﻨ اﱃ ﻩﺜﻢ ]ﻴﺬا[‪ 621‬اﻥام‪.‬‬ ‫ﻛﺎل >اﻣﻨﻈﻨ< – اذي ﻛﺎل ﺣܹﻮدﻲ اﻬﻳ ﻻ ﯾﺒﺎع ܉ﻊﺪي اﻻ اﻣﺮﻂﻢ – ﰲ ܸﻮ اﻣﻙﺮﻛﺎن‪ :‬وﳌﺎ‬ ‫ܮﱪﻲ ܓﻊﺎﱃ ﲝﻜﻴﻜﺔ ܩﺎﻣﻵﻨ ﰲ ا܉ﺘﺪاﺋﻵﻨ وﻩﺂﻣﻵﻨ وﻞﺎن ك ﳑﺎ ﳛﺰﻬﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻣܼ ّﺪ‬ ‫ﺣﺮﺻﻳ ﻉﲆ ﺟﻮﻈﻵﻨ وﻣﺰوم ﻩﺎ ﯾﻨﻙﻊﻵﻨ واﺟﺘﻨﺎ ﻩﺎ ﯾﴬﻴﻨ‪ ّ ܸ ,‬ﻲ ܉ﻜﻮه } ﯾܒ ﻩﻫ اܓّـﺨﺬ‪{622‬‬ ‫ي ّﳇﻗ ﻬﻙܹﻳ ان ܮﺬ‪} 623‬اﻣﻵﻳ ﻴﻮاﻲ{ ي اﻬﻵﻨ ﻻ ﯾﻊﺒﺪون اﻻ اﻣﻵﻮى‪ .‬ﻻ ܻـﺒﻵﺔ ﻣﻵﻨ ﺻ ﰲ‬ ‫ܩﻦܒ‪ 624‬ﻘﻵﻨ ﻻ ّ‬ ‫ﻈﺒﺎد ا ﺻﻨﺎم ﻼﺮﺟﻊﻮن ﻈﻨﻵﺎ ا ا ّ‬ ‫ﯾﻨﻙﻜﻮن‪ 625‬ﻈﻫ ﻈﺒﺎدܓﻵﻨ ﻩﺎ دام ﻴﻮاﻴﻨ ﻩﻮﺟﻮد‬ ‫ﻘ ﯾﻜﺪ ﻉﲆ ﻞ ّﻙﻵﻨ ﻈﻫ ك اﻻ اﻣﻜﺎد ﻉﲆ ﴏف ܓك اﻻﻴﻮاء وﻴﻮ ﷲ وܩﺪﻲ‪ .‬وﻴﺬا ﻞﻪﺎ ܓﻜﻮل‬ ‫ﻘ ن اܓّـﺨﺬ ﻞﺘﺎ܉ﻳ ﲰﲑﻲ‪ 626‬ي اﻬﻳ ﻛﴫ ﻬﻙܹﻳ ﻉﲆ ﻩܹﺎﻩﺮ اﻥﻜﺘﺎ ﻘ ﻳܹﺎﻩﺮ ﻍﲑ اﻥﻜﺘﺎ‬ ‫وﻛﺪ ﻳܼﺎ ﻞﻳ ﰲ ﻩܹﺎﻩﺮ اﻥﻜﺘﺎ ﻍﲑﻲ‪ .‬وﻣﻮ ﻛﻦܒ اܓّـﺨﺬ ﲰﲑﻲ ﻞﺘﺎ܉ﻳ‪ 627‬ﻻﻬﻊﻜܷ ا ﺎل ﻘﻜﺎن‬ ‫اﳌﻊﲎ اﻬﻳ ﻛﴫ ﻬﻙܹﻳ ﻉﲆ ﻩﻄﺎﻣﻊﺔ اﻣܹﻪﲑ وﱂ ﯾﻨﻈﺮ ﰲ ﻞﺘﺎ ﰲ وﻛܒ اﻣܹﻪﺮ وﻛﺪ ﻳܼﺎ ﻞﻳ ﻍﲑﻲ‬ ‫ﰲ اﻣܹﻪﲑ‪ .‬ﻘﺎﳌﻊﲎ ان ﻴﺬا اﳌﺬﻩﻮم ﻛﴫ ﻬﻙܹﻳ ﻉﲆ ّܓﺄه اﻣﻵﻮى ﻘ ﺻ ح ه وﻻ ܻﺎد وﻛﺪ ّ‬ ‫ﯾﺘﺄه‬ ‫ﻏﻲ ه ﻻن‬ ‫اﻣﻵﻮى ﻍﲑﻲ‪ .‬وﻣﻮ ﻛﻴﻢ ﻩﻫ اܓّـﺨﺬ ﻴﻮاﻲ اﻣﻵﻳ ﻥﻜﺎن اﳌﻊﲎ اﻬﻳ ﻛﴫ ﻴﻮاﻲ ﻉﲆ اﻻه ﻘ ّ‬ ‫ﻴﻮاﻲ ا܉ﻇ ﻩﺮ اﻻه وﻛﺪ ﻳܼﺎ ﻞﻳ ﰲ ّܓﺄه اﻻه ﻍﲑﻲ‪.‬‬ ‫ﻛﺎل ا܉ﻮ ﺣ ّﻴﺎن واﳌﻊﲎ اﻬﻳ ﱂ ﯾ ّﺘﺨﺬ اﻣﻵﺎ اﻻ ﻴﻮاﻲ اﻮﳤـﻰ‪ .‬ﻘﻦﻮ ﻈﻜܷ ﻣﻜﻴﻢ ﱂ ﯾ ّﺘﺨﺬ ﻴﻮى اﻻ اﻻﻴﻳ‬ ‫وﻴﻮ ا ا ﻘﻊﻢ ك ﻘﻜﺪ ܸﻦ܈ ﻬﻙܹﻳ اﻣﻵﻮى ﻘﻦﻨ ﯾﻊﻪﻢ ܉ﻳ اﻻ ﻘﻴﻪﺎ واﻘﻚ ﻩﺮ اﻣﻵﻳ‪ .‬وﳑﺎ ﯾﻮﰣ ك‬ ‫اﻬﻊﻜﺎ اﳌﻊﲎ اﻣﺘﻜﺪﱘ واﻣﺘﺄܮﲑ اﻬﻝ ﻣﻮ ﻛﻦܒ ﻘ ن اܓّـﺨﺬ ﻈﺒﺪﻲ ]‪70‬و[ اﻲ ﻥﻜﺎن ﻩﻊﻨﺎﻲ اﻬﻳ ّ‬ ‫ﻈﻈﻨ‬ ‫اﻣﻊﺒﺪ‪ .‬وﻣﻮ ﻛﻴﻢ اﻬﻳ اܓّـﺨﺬ اﻲ ﻈﺒﺪﻲ ﻥﻜﺎن ﻩﻊﻨﺎﻲ اﻬﻳ ﻴﺎن ا وﷲ اﻉﻦﻨ‪ .‬وﳌﺎ ﻞﺎن ﻻ ﯾﻜﺪ ﻉﲆ‬ ‫ﴏف اﻣﻵﻮى اﻻ ﷲ ﺗܹﺒّ܈ ﻈﻫ ܻ ّﺪ ﺣﺮﺻﻳ ﻉﲆ ﻴﺪاﻴﻨ ﻛﻮه } ﻘﺄﻬܒ ܕﻜﻮن{‪ .‬وﳌﺎ ﻞﺎن ﻩﺮادﻲ‬ ‫اﻣﻎﻲ وﻻ ܉ ّﺪ‪ّ ,‬ﻉﱪ ܉ﺄدا اﻻܸـﺘﻊ ء ﰲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﺣﺮﺻﺎ ﻉﻦﳱﻨ و ﲪﺔ ﻣﻵﻨ ّدﻴﻨ ﻈﻫ ّ‬ ‫ﻛﻮه }ﻉﻦﻴﻳ وﻛﻴ { ي ﻩﻫ ﻛﺒﻢ ﷲ ﲝﻴܙ ﯾﻦﺰﻩﻝ ان ܕﺮ ّدﻲ ﻈﻫ ﻴﻮاﻲ اﱃ ﻩﺎ ﻩﺮ ܉ﻳ ﷲ ﻣܹܒ‬ ‫܉ﻮﻛﻴﻢ وﻥﻜﻨﻝ ܸﻮل ﻣﻴܷ ﻉﻦﻴﻝ اﻻ اﻣﺒ ﻘ ܓﺬﻴ܈ ﻬﻙܹﻝ ﻉﻦﻴﻵﻨ ﺣﴪا ‪.‬‬ ‫وﻛﺎل ﰲ ܸﻮ ا ﺎܚﻴﺔ وﳌﺎ ّܓﺒﲔ ﻍﺎﯾﺔ اﻣﺒﻴﺎن اﻬﻳ اﻻه وܩﺪﻲ ﲟﺎ ه ﻩﻫ اﻻܩﺎﻂﺔ ﲜﻪﻴﻇ ﺻﻙﺎ‬ ‫اﻥﻜﻪﺎل واﻬﻳ ﻻ ܉ ّﺪ ﻩﻫ ﲨﻊﻳ ﻟﻦﺨ ﺋﻚ ﻣﻴﻮم اﻣﻙﺼﻢ ﻟﻦﺤﻜﻨ ܉ﻴﻨﻵﻨ ﲟﺎ ه ﻩﻫ ا ﳬﺔ واﻣﻜﺪ وﱂ ﻼﺮﺟﻊﻮا‬ ‫‪620‬‬ ‫‪621‬‬ ‫‪622‬‬ ‫‪623‬‬ ‫‪624‬‬ ‫‪625‬‬ ‫‪626‬‬ ‫‪627‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻊﺎ ﻼﺮﻴﻨ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اܮﺬ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﲣﺬ‬ ‫ﰲ اﻣﺘﻙܹﲑ‪ :‬ﺟﻦܒ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻨﻙﻜﺮون‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﲰﲑﻲ ﻞﺘﺎ܉ﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻞﺘﺎ܉ﻳ ﲰﲑﻲ‬ ‫‪arabic edition‬‬ ‫‪158‬‬ ‫ﻈﻫ ﺿ ﻣﻵﻨ ﺗܹﺒّ܈ ﻈﻫ ك اﻣﺘﻊﺠﻴ܈‪ 628‬ﳑﻫ ﯾﻈﻫّ اﻬﻳ ﯾﻜﺪ ﻉﲆ ّد ܩﺪ ﻩﻨﻵﻨ ﻈﻫ ﻏ ّﻴﻳ ﺑﴚء‬ ‫ﻩﻫ ا ܻـﻴﺎء ﻘﻜﺎل } ﻘﺮﯾܒ{ ي ﻉﻦﻪܒ ﻉﻦﻪﺎ ﻴﻮ ﰲ ܓﻴ ّﻜﻨﻳ‪ 629‬ﻞﺎﶈܹﻮ ﲝﺎܸﺔ اﻣﺒﴫ اﻣﱵ ﱔ‬ ‫ܚﺒܒ ا ﻮا ‪} .‬ﻩﻫ اܓّـﺨﺬ{ ي ܉ﻎﺎﯾﺔ هﺪﻲ }اﻣﻵﻳ ﻴﻮاﻲ{ ي ﻛﴫ ﻈﺒﺎد اﻻه ﻉﲆ اﻣﻵﻮى ﻘﻵﻮ ﰲ‬ ‫ودﯾﺔ اﻣﻀ ل ﯾﻵﻴﻨ ﻉﲆ ﻍﲑ ܸﲍ‪ .‬ﻘﻵﻮ ﻩﻊ ّﺮض ّ‬ ‫ﻥﲁ ܉ ء ﳀﴪاﻬﻳ ﻞـﱶ ﻩﻫ ﲝﻳ ﻥﻜﻮﻬﻳ ܉ دﻣﻴﻢ‬ ‫ﻘ ﯾﻊﺒﺪ اﻻ اﻣﻵﻮى‪ .‬܉ﺪﻣﻴﻢ‪ 630‬ﻩﺎ واﻲ اﻣﺒﺨﺎ ي ﰲ وﻘﺪ ܉ﲏ ﺣﻨﻴﻙﺔ ﻩﻫ اﳌﻎﺎ ي ﻩﻫ >ﲱﻴﺤﻳ<‬ ‫ﻈﻫ اﰊ ﺟﺎء اﻣﻊﻄﺎ دي وﻴﻮ ؼﴬم‪ 631‬ܚـﻜﺔ د ك ا ﺎﻴﻦﻴﺔ وﻩﺎ ܸـﻨﺔ ﲬܷ وﻩﺎﺋﺔ ﻈﻫ ﻩﺎﺋﺔ‬ ‫وﻈﴩﻼﻫ ܸـﻨﺔ ﻛﺎل ﻞـﻨّﺎ ﻬﻊﺒﺪ ا ﺠﺮ ﻘﺎ ا وﺟﺪا ﺮ ًا ﺣܹﻫ ﻩﻨﻳ ﻣﻜﻴﻨﺎﻲ ﻘﺄܮﺬا اﻵﺧﺮ‪ .‬ﻘﺎ ا ﱂ‬ ‫ﳒﺪ ﺮا ﲨﻊﻨﺎ ﺟُ ْﺜ َﻮ ً ‪ 632‬ﻩﻫ ܕﺮا ّﰒ ﺟﺌﻨﺎ اﻣܼﺎ ﻦﺒﻨﺎ ﻉﻦﻴﻳ ّﰒ ﻂﻙﻨﺎ ܉ﻳ‪.‬‬ ‫وﻣﻮ ﻛ ّﺪم اﻣﻵﻮى ﻥﻜﺎن ﻩﻊﻨﺎﻲ اﻬﻳ ﻛﴫ اﻣﻵﻮى ﻉﲆ اﻣﻵﻳ ﻘﻵﻮ ﻻ ﯾﺘﺤ ّﺮك اﻻ ﻉﲆ ﺣܹ܈ ﻩﺎ ﯾﺄﻩﺮﻲ‬ ‫܉ﻳ‪ .‬وﻛﺪ ܓﻜ ّﺪم ﰲ ܸﻮ اﻣﻙﺮﻛﺎن ﻩﺎ ﻼﻜܼﻗ ﻴﺬا ]‪ [ 70‬اﳌﻊﲎ ﻍﺎﯾﺔ اﻥﻜܼﻗ‪ .‬وﻩﻙﻊﻮل ي‬ ‫اﻣﺜﺎﱐ ﻩﻜ ّﺪ ّ‬ ‫ﯾﺪل ﻉﻦﻴﻳ ﻛﻮه ﺧﺮ اﻥام }ﳁﻫ ﯾﻵﺪﯾﻳ{ ܓﻜﺪﻼﺮﻲ ﳝﻜﻫ ܩﺪا ﻍﲑ ﷲ ﻴﺪاﯾﺘﻳ ﻩﺎ دام‬ ‫ﻴﻮاﻲ ﻩﻮﺟﻮدا‪.‬‬ ‫اﻵﯾﺔ اﻣܹﺎدܸﺔ‬ ‫ﰲ ܸﻮ اﻣܹﺠﺪ ﻛﻮه ܓﻊﺎﱃ }وﻛﺎﻣﻮا ﺋﺬا ﺿﻦﻦﻨﺎ ﰲ ا ض ﺋﻨﺎ ﻣﻙﻲ ܮﻦﻚ ﺟﺪﯾﺪ{ اﱃ ﺧﺮﻴﺎ‪ .‬ﻛﺎل‬ ‫اﻻﺻﺒﻵﺎﱐ ﳌﺎ ﻛﺮ اﻣﺮܸﺎة ܉ﻜﻮه }ܓﲋﯾﻢ اﻥﻜﺘﺎ { اﱃ ﻛﻮه }ﻣﺘﻨﺬ ﻛﻮﻩﺎ ﻩﺎ اﻴﻨ ﻩﻫ ﻬﺬﻼﺮ‪ ,{633‬و ﻛﺮ‬ ‫اﻣﻮܩﺪاﻬﻴﺔ ܉ﻜﻮه }ﷲ اذي ܮﻦﻚ{ اﱃ ﻛﻮه }وﺟﻊﻢ ﻥﻜﻨ اﻣܹﻪﻇ وا ܉ﺼﺎ { ﻛﺮ ا ﴩ‪ .‬ﻘﺈن ﻴﺬﻲ‬ ‫ﺻﻮل ܚ ܚﺔ ﺟﺮ ﻉﺎد ﷲ ܉ﺬﻛﺮﻴﺎ ﻩﺮܓﺒﻄﺎ ܉ﻊﻀﻵﺎ ܉ﺒﻊﺾ‪ .‬وﻛﺎل ܉ﻮ ﺣ ّﻴﺎن ﺋﺬا اܸـﺘﻙﻵﺎم اܸﺘﺒﻊﺎد‬ ‫واܸـﺘﻵﺰاء‪ .‬وﻛﺎل اﻣﺒﻴﻀﺎوي }ﺿﻦﻦﻨﺎ ﰲ ا ض{ ي ﴏا ؼﻦﻮﻂﺎ ܉ﱰا ا ض ﻻ ّ‬ ‫ﯾﺘﻪﲒ ﻩﻨﻳ‪ .‬ﻛﺎل‬ ‫ﰲ ّ‬ ‫>اﻥﻜܼﺎف< ﻞﻪﺎ ّ‬ ‫ﯾﻀﻢ اﳌﺎء ﰲ اﻟﻦﱭ و ﻏﺒﻨﺎ ﰲ ا ض ادﻘﻫ ﻘﻴﻵﺎ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ﯾﻀﻢ وﺿﻦﻦﻨﺎ ﻩﻫ ﺿﻢ اﻟﻦﺤﻨ ا ا ا ّ‬ ‫ﻛﺎل اﻣﺒﻴﻀﺎوي وﻛﺮ ﺿﻦﻦﻨﺎ اﻥﻜﴪ ﻩﻫ ﺿﻢ ّ‬ ‫ﻬﱳ‪ .‬وﻛﺮ‬ ‫ا܋ﻫ ﻉﺎﻩﺮ ا ا ﻉﲆ ا ﱪ واﻣﻊﺎﻩﻢ ﻘﻴﻳ ﻉﻦﻴﻳ } ﺋﻨﺎ ﻣﻙﻲ ܮﻦﻚ ﺟﺪﯾﺪ{ وﻴﻮ ܉ﻊﺜﻨﺎ او ﲡ ّﺪد ܮﻦﻜﻨﺎ‪ .‬وﻛﺮ‬ ‫اﻘﻇ واﻥﻜܹﺎﰄ وﯾﻊﻜﻮ ّا ﻉﲆ ا ﱪ واﻣﻜﺎﺋﻢ اﰊ ܋ﻫ ܮﻦﻗ و ܸـﻨﺎدﻲ اﱃ ﲨﻴﻊﻵﻨ ﻣﺮﺿﺎﻴﻨ ܉ﻳ‪.‬‬ ‫}܉ﻢ ﻴﻨ‪ {634‬ﻛﺎل ﰲ ّ‬ ‫>اﻥﻜܼﺎف< ﻘﻦﻪﺎ ﻛﺮ ﻞﻙﺮﻴﻨ ا ﻧܼﺎء ﴐ ﻈﻨﻳ اﱃ ﻩﺎ ﻴﻮ ܉ﻦﻋ ﰲ اﻥﻜﻙﺮ‪.‬‬ ‫وﻛﺎل ܉ﻮ ﺣ ّﻴﺎن ﴐا ﻈﻫ ﻩﻊﲎ اܸـﺘﻙﻵﺎﻩﻵﻨ ﻞﺄﻬّﻳ ﻛﺎل ﻣﻴܹﻮا ﻩܹـﺘﻙﻵﻪﲔ }܉ﻢ ﻴﻨ ܉ﻦﻜﺎء ܉ﻵﻨ{‬ ‫‪628‬‬ ‫‪629‬‬ ‫‪630‬‬ ‫‪631‬‬ ‫‪632‬‬ ‫‪633‬‬ ‫‪634‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﺘﻊﺠ܈‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﺒﻊﺘﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬دﻣﻴﻢ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﲝﴬ‬ ‫اﻥﳫﻪﺔ ػﺮﻞﺔ ﻘﻲ د‬ ‫ﻩﻫ ﻬﺬﻼﺮ‪ܸ :‬ﺎﻛﻄﺔ ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻴﻮ‬ ‫‪159‬‬ ‫‪arabic edition‬‬ ‫اﻣﺒﻊܙ او ܉ﺘﻦﻜﻲ ﻩك اﳌﻮ وﻩﺎ ܉ﻊﺪﻲ} ﻞﺎﻘﺮون{ ﺟﺎܩﺪون‪} .‬ﻛﻢ ﯾﺘﻮ ّﻘﺎﻞﻨ{ ﻳܹـﺘﻮﰲ ﻬﻙﻮܸﻜﻨ ﻻ‬ ‫ﯾﱰك ﻩﻨﻵﺎ ܻﻴﺌﺎ او ﻻ ﯾﺒﻜﻲ ﻩﻨﻜﻨ ܩﺪا‪ .‬واﻣﺘﻙﻊّﻢ وا ܸـﺘﻙﻊﺎل ﯾﻦﺘﻜﻴﺎن ﻞﺜﲑا ﻞﺘﻜﺼّ ﻴﺘﻳ واܸـﺘﻜﺼﻴﺘﻳ‬ ‫وܓﻊﺠّ ﻦﺘﻳ واܸـﺘﻊﺠﻦﺘﻳ‪} .‬ﻩك اﳌﻮ اذي ّ‬ ‫وﰻ ܋ﻜﻨ{ ﯾﻜﺒﺾ واﺣﻜﻨ و ﺣﺼﺎء ﺟﺎﻥﻜﻨ ّ‬ ‫}ﰒ اﱃ‬ ‫܋ّﻜﻨ ܕﺮﺟﻊﻮن{ ﻟﻦﺤܹﺎ وا ﺰاء‪.‬‬ ‫ّ‬ ‫ﻴﺬا ﻩﺎ ﻛﺎه ﻴﺆﻻء ا ﲚﺔ وﱂ ﯾﱭ ﻩﻨﻳ اﻬﺘﻈﺎم ا ﻮا ‪ .‬وﻴﻮ ﻩﺎ ܉ﻊﺪ ﻛﻢ ]‪71‬و[ اﻣܹﺆال اﳌﺄﺧﻮ‬ ‫ﻩﻫ اﻻܸـﺘﻙﻵﺎم ܉ﻢ ﻅﺎﻴﺮﻲ اﻣﺒﻊﺪ ﻈﻨﻳ ﻬّﻵﻨ ﻮﻜﺮوا اﻣﺒﻊܙ ﻘﺄﺟﺎ܉ﻵﻨ اﳌﻮ اذي ﱂ ﯾﻨﻜﺮﻲ ܩﺪ وﻻ‬ ‫ا ﺎل اذي اﻛﺘﴣ ﻛﺮ ]ﻩك[‪ 635‬اﳌﻮ ووﻞﺎﻣﺘﻳ‪ .‬وﻛﺪ ان ك ّﳇﻳ ﻞﺘﺎﰊ >ﻬﻈﻨ اد <‪ .‬ﻛﺎل‬ ‫}ﻛﻦﻴ ﻩﺎ ﺗܼﻜﺮون{ ي وﻞﺜﲑا ﻩﺎ ܕﻜﻙﺮون‪ .‬وﳌﺎ ﻞﺎن ﻩﻫ ﻞﻙﺮﻴﻨ اܸﺘﺒﻊﺎدﻴﻨ ﻟﻦﺒﻊܙ ﻛﺎل ﻩﻊﺠّ ﺒﺎ‬ ‫ﻩﻨﻵﻨ ܉ﻊﺪ اﻣﺘﻊﺠﻴ܈ ﰲ ﻛﻮه } م ﯾﻜﻮﻣﻮن اﻘﱰاﻲ{‪] .‬وﻛﺎﻣﻮا[‪ 636‬ﻩﻨﻜﺮﻼﻫ ﳌﺎ ﻞﺰ ﰲ اﻣﻙﻄﺮ ا ول‬ ‫وﻬ ّﺒﻵܒ ﻉﻦﻴﻳ اﻣﺮܸﻢ ﻘﺼﺎ ﲝﻴܙ ﻻ ﯾﻨﻜﺮﻲ ﻉﺎﻛﻢ ﻣـ ّﻨ ﺑﴚء ﻩﻫ ا ﳬﺔ } ﺋﺬا ﺿﻦﻦﻨﺎ{ ي ﻴﺒﻨﺎ‬ ‫و܉ﻄﻦﻨﺎ وﻏﺒﻨﺎ }ﰲ ا ض{ و܉ﺼﲑو ܓﻨﺎ ܕﺮاا ﻩﺜﻢ ܕﺮا܉ﻵﺎ ﻻ ّ‬ ‫ﯾﺘﻪﲒ ܉ﻊﻀﻳ ﻩﻫ ܉ﻊﺾ‪.‬‬ ‫‪637‬‬ ‫ّ‬ ‫ﻛﺎل ܉ﻮ ﺣ ّﻴﺎن ܓﺒﻊﺎ ﻟﻦﺒﻎﻮي واﻣﺰؼﴩي وا܋ﻫ ﺟﺮﻼﺮ اﻣﻄﱪي وﻍﲑﻴﻨ وﺻه ﻩﻫ ﺿﻢ اﳌﺎء‬ ‫ﰲ اﻟﻦﱭ ا ا ﻴ܈ ﻘﻴﻳ‪ّ .‬ﰒ ﻞـ ّﺮ اﻻܸـﺘﻙﻵﺎم ا ﻮﻜﺎ ي اد ﰲ اﻻܸﺘﺒﻊﺎد ﻘﻜﺎﻣﻮا } ﺋﻨﺎ ﻣﻙﻲ ܮﻦﻚ‬ ‫ﺟﺪﯾﺪ{‪ .‬وﳌﺎ ﻞﺎن ﻛﻮﻣﻵﻨ ﻴﺬا ﯾﺘﻀ ّﻪﻫ ﻮﻜﺎ ﻴﻨ اﻣﻜﺪ وﻞﺎﻬﻮا ﯾﻜ ّﺮون ﲟﺎ ﯾﻦﺰهﻨ ﻩﻨﻳ اﻻﻛﺮا اﻣﻜﺪ‬ ‫‪638‬‬ ‫ﻉﲆ اﻣﺒﻊܙ ﻩﻫ ܮﻦﻚ ا ﻦﻚ وا ﳒﺎء ﻩﻫ ّ‬ ‫ﰻ ﻛﺮ وﳓﻮ ك ܻﺎ اﻣﻴﻳ ܉ﻜﻮه }܉ﻢ{ ] ي[‬ ‫ﻣﻴܹﻮا ﻩﻨﻜﺮﻼﻫ ﻣﻜﺪ ܓﻳ ܸـﺒﺤﺎﻬﻳ ܉ﻢ }ﻴﻨ ܉ﻦﻜﺎء ܉ّﻵﻨ{ اﶈܹﻫ اﻣﻴﻵﻨ‪ 639‬ا ﳚﺎد وا ܉ﻜﺎء ّ‬ ‫ﻩܹܯﺮا ﻣﻵﻨ‬ ‫ّ‬ ‫ﰻ ﻩﺎ ﯾﻨﻙﻊﻵﻨ‪ ,‬وا ܻﺎ ܉ﻵﺬﻲ اﻣﺼﻙﺔ اﱃ اﻬﻳ ﻻ ﳛܹﻫ اﶈܹﻫ ان ﯾﻨ ّﻎܽ ﺣܹﺎﻬﻳ ܉ﱰك اﻣﻜﺼﺎ‬ ‫ﻩﻫ اﻣﻈﺎﱂ اﻥﻜﺎﺋﻫ ﰲ اﻣﻜﻴﺎﻩﺔ‪ } ,‬ﻞﺎﻘﺮون{ ي ﻩﻨﻜﺮون ﻟﻦﺒﻊܙ ܸﺎܕﺮون ﳌﺎ ﰲ ﻂﺒﺎﻈﻵﻨ ﻩﻫ دﻣّﺘﻳ‪ ,‬ﳌﺎ‬ ‫ﻍﻦ܈ ﻉﻦﻴﻵﻨ ﻩﻫ اﻣﻵﻮى اﻣﻜﺎﺋﺪ ﻣﻵﻨ اﱃ ﻘﻊﺎل ﻩﻨﻊﻵﻨ ﻩﻫ اﻣﺮﺟﻮع ﻈﻨﻵﺎ اﻥﻜﱪ ﻈﻫ ﻛﺒﻮل ا ّﻚ وا ﻬﻙﺔ‬ ‫ﻩﻫ ا ﻛﺮا ﲟﺎ ﯾﻦﺰم ﻩﻨﻳ ﻬﻜܽ اﻣﻊﻜﻢ‪.‬‬ ‫وﳌﺎ ﻞﺎن اﻮﻜﺎ ﻴﻨ اﳕﺎ ﻴﻮ ﺑܹﺒ܈ اﺧﺘ ا ﺟﺰاء اﻣﱰا ܉ﻊﺪ اﻬﻜ ܉ﻵﺎ ܕﺮاا ﻘﻜﺎن ﻈﻨﺪﻴﻨ ﻩﻫ‬ ‫اﶈﺎل ﲤﻴﲒﻴﺎ ﻩﻫ ܉ﻜ ّﻴﺔ اﻣﱰا ]‪ [ 71‬ﻬ ّﺒﻵﻵﻨ ﻉﲆ ﻩﺎ ﻴﻨ ﻩﻜ ّﺮون ܉ﻳ ﳑﺎ ﻴﻮ ﻩﺜﻢ ك ܉ﻢ ّ‬ ‫دق‪ .‬ﻘﻜﺎل‬ ‫ﻩܹـﺘﺄﻬﻙﺎ }ﻛﻢ{ ي ﺟﻮاا ﻣﻵﻨ ﻈﻫ ܻـﺒﻵﺘﻵﻨ }ﯾﺘﻮ ّﻘﺎﻞﻨ{ ي ﯾﻜﺒﺾ واﺣﻜﻨ ﻞﺎﻩة ﻩﻫ ﺟܹﺎدﻞﻨ‬ ‫܉ﻊﺪ ن ﻞﺎﻬܒ ؼﺘﻦﻄﺔ ﲜﻪﻴﻇ ﺟﺰاء اﻣﺒﺪن ﻻ ّﲤﲒ ܩﺪﻴﻪﺎ ﻈﻫ اﻵﺧﺮ ܉ﻮﺟﻳ ܓﻊﺮﻘﻮﻬﻳ ܉ﻨﻮع ﺣﻴة‬ ‫}ﻩك اﳌﻮ {‪ّ .‬ﰒ ܻﺎ اﱃ ن ﻘﻊه ܉ﻜﺪ ܓﻳ وان ك ﻉﻦﻴﻳ ﰲ ﻍﺎﯾﺔ اﻣܹﻵﻮة ܉ﺒﻨﺎء اﻣﻙﻊﻢ ﳌﺎ ﱂ‬ ‫ﻳܹ ّﻨ ﻘﺎﻉه ﻘﻜﺎل }اذي ّوﰻ ܋ﻜﻨ{ ي ّوﳇﻳ ا ﺎﻣﻚ ﻥﻜﻨ ܉ﺬك وﻴﻮ ﻈﺒﺪ ﻩﻫ ﻈﺒﻴﺪﻲ ﻘﻙﻊﻢ ﻩﺎ ﻩﺮ‬ ‫܉ﻳ‪ .‬ﻘﺎ ا اﻣﺒﺪن ﻩﻦﻜﻰ ﻻ وح ﰲ ﳾء ﻩﻨﻳ وﻴﻮ ﻉﲆ ܩﺎﻣﻳ ﻞﺎﻩ ﻻ ﻬﻜܽ ﰲ ﳾء ﻩﻨﻳ ﯾ ّﺪﻈﻰ‬ ‫‪635‬‬ ‫‪636‬‬ ‫‪637‬‬ ‫‪638‬‬ ‫‪639‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻣﻄﱪي‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ܸﺎﻛﻄﺔ ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪160‬‬ ‫ا ﻦﻢ ﺑܹﺒﺒﻳ‪ .‬ﻘﺎ ا ﻞﺎن ﻴﺬا ﻘﻊﻢ ﻈﺒﺪ ﻩﻫ ﻈﺒﻴﺪﻲ ﴏﻘﻳ ﰲ ك ﻘﻜﺎم ܉ﻳ ﻉﲆ ﻩﺎ ܕﺮوﻬﻳ ﻩﻇ ان‬ ‫ﳑﺎ ﺟﺔ اﻣﺮوح ﻟﻦﺒﺪن ܻﺪ ﻩﻫ ﳑﺎ ﺟﺔ ܕﺮا اﻣﺒﺪن ﻣﺒﻜ ّﻴﺔ اﻣﱰا ﻬّﻳ ﲟﺎ ﻳܹ ّ‬ ‫ـﺘﺪل ܉ﻊﺾ ا ّﺬاق‬ ‫ﻉﲆ ܉ﻊﺾ ك ܉ﻨﻮع دﻣﻴﻢ ﻩﻫ ّ‬ ‫ﴌ وﳓﻮﻲ ﻘﻜﻴﻗ ﻳܹﺘﺒﻊﺪ ﳾء ﻩﻫ ا ܻـﻴﺎء ﻉﲆ ّ اﻣﻊﺎﳌﲔ‬ ‫وﻩﺪ܋ّﺮ ا ﺋﻚ ﲨﻊﲔ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ﻘﻦﻪﺎ ﻛﺎم ﻴﺬا اﻣﱪﻴﺎن اﻣﻜﻄﻊﻲ اﻣﻈﺎﻴﺮ ﻩﻇ دﻛﺘﻳ ﻥﲁ ܩﺪ ﻉﲆ ﻛﺪ ܓﻳ اﻣﺘﺎﻩّﺔ ﻉﲆ ﲤﻴﲒ ܕﺮا܉ﻵﻨ ﻩﻫ‬ ‫ܕﺮا ا ض وﲤﻴﲒ ܉ﻊﺾ ܕﺮا܉ﻵﻨ ﻩﻫ ܉ﻊﺾ وﲤﻴﲒ ܕﺮا ّ‬ ‫ﰻ ﺟﺰء ﻩﻫ ﺟﺰاﺋﻵﻨ ّ‬ ‫ﺟﻢ و ّ‬ ‫دق ﻈﻫ‬ ‫܉ﻊﺾ‪ ,‬ﻉﻦﻨ ان اﻣﺘﻜﺪﻼﺮ ّﰒ ﯾﻊﻴﺪﻞﻨ ܮﻦﻜﺎ ﺟﺪﯾﺪا ﻞﻪﺎ ﻠﻨﱲ ّول ﻩ ّﺮ ﺬﻘﻳ ﻞﻪﺎ ﻴﻮ ﻉﺎد اﻣﻜﺮ ن ﰲ‬ ‫دل ﻉﻦﻴﻳ اﻣܹـﻴﺎق وﱂ ﯾﺪع داع اﱃ ﻛﺮﻲ‪ .‬ﻘﻊﻄﻗ ﻉﻦﻴﻳ ﻛﻮه ّ‬ ‫ܩﺬف ّ‬ ‫ﰻ ﻩﺎ ّ‬ ‫}ﰒ اﱃ ܋ﻜﻨ{ ي اذي‬ ‫ا܉ﺘﺪ ܮﻦﻜﻜﻨ وܕﺮ܉ﻴﺘﻜﻨ وﺣܹﻫ اﻣﻴﻜﻨ ﻍﺎﯾﺔ ا ﺣܹﺎن ا܉ﺘﺪاء ﻻ اﱃ ﻍﲑﻲ ܉ﻊﺪ اﻉﺎدܕﻜﻨ }ܕﺮﺟﻊﻮن{‪,‬‬ ‫܉ﺄن ﯾﺒﻊﺜﻜﻨ ﻠﻨﻙܷ واܩﺪ ﻘﺎ ا ﻬﺘﻨ ܉ﲔ ﯾﺪﯾﻳ ﻘﻴﺘـ ّﻨ ﺣܹﺎﻬﻳ و ܉ﻮ܉ﻴﺘﻳ ان ﳚﺎ ي ّﻞﻦـﺎ ﲟﺎ ﻘﻊﻢ ﻞﻪﺎ‬ ‫ﻴﻮ د اﳌﻦﻮك ﻩﻇ ﻈﺒﻴﺪﻴﻨ ]‪72‬و[ ﻻ ﯾﺪع ܩﺪ ﻩﻨﻵﻨ اﻣﻈﺎﱂ ﻩﻫ ﻈﺒﻴﺪﻲ هﻪ ‪.‬‬ ‫اﻵﯾﺔ اﻣܹﺎ܉ﻊﺔ‬ ‫ﰲ ܸﻮ ﻳܷ ﻛﻮه ܓﻊﺎﱃ } ﱂ ﻼﺮوا ﻞﻨ ﻴﻦﻜﻨﺎ ﻛﺒﻦﻵﻨ ﻩﻫ اﻣﻜﺮون{‪ .‬ﻛﺎل اﻣﺒﻴﻀﺎوي } ﱂ ﻼﺮوا{ اﱂ‬ ‫ﯾﻊﻦﻪﻮا وﻴﻮ ﻩﻊ ّﻦﻚ ﻈﻫ ﻛﻮه } ﻞﻨ ﻴﻦﻜﻨﺎ ﻛﺒﻦﻵﻨ ﻩﻫ اﻣﻜﺮون{‪ .‬ن ﻞﻨ ﻻ ﯾﻊﻪﻢ ﻩﻨﻵﺎ ﻩﺎ ﻛﺒﻦﻵﺎ وان‬ ‫ﻞﺎﻬܒ ܮﱪﯾﺔ ﻻن ﺻﻦﻵﺎ اﻻܸـﺘﻙﻵﺎم‪ .‬ﻛﺎل اﻣﺰؼﴩي اﻻ ان ﻩﻊﻨﺎﻲ اﻘﺬ ﰲ اﶺة ﻞﻪﺎ ﻬﻙﺬ ﰲ ﻛﻮك ان‬ ‫ﯾﺪا ﳌﻨﻄﻦﻚ وان ﱂ ﯾﻊﻪﻢ ﰲ ﻣﻙﻈﻳ‪} .‬اﻬﻵﻨ اﻣﻴﻵﻨ ﻻ ﻼﺮﺟﻊﻮن{ ܉ﺪل ﻩﻫ ﻞﻨ ﻉﲆ اﳌﻊﲎ ﻻ ﻉﲆ اﻟﻦﻙﻄ‬ ‫ي ﱂ ﻼﺮوا ﻞـﱶ ﻴ ﻠﻨﺎ ﻩﻫ ﻛﺒﻦﻵﻨ ﻛﻮﻬﻵﻨ ﻍﲑ اﺟﻊﲔ اﻣﻴﻵﻨ‪ .‬وﻛﺮ اﻥﻜﴪ ﻉﲆ اﻻܸـﺘﺌﻨﺎف‪.‬‬ ‫ﻛﺎل اﻣﺰؼﴩي وﻴﺬا ﳑﺎ ﻼﺮ ّد ﻛﻮل ﻴﻢ اﻣﺮﺟﻊﺔ اﻬﺘﻵـﻰ‪ .‬وﻛﺎل اﻻﺻﺒﻵﺎﱐ ﻛﻴﻢ ﻬﻵﻨ ﻴﻦﻜﻮا ﻴ ﻞﺎ‬ ‫ﻻ ﺟﻮع ﻣﻵﻨ اﱃ ادﻬﻴﺎ‪ .‬وﻛﻴﻢ ﻬﻵﻨ ﻻ ﻼﺮﺟﻊﻮن ي اﻣﺒﺎﻛﲔ ﻻ ﻼﺮﺟﻊﻮن اﱃ اﳌﻵﻦﻜﲔ ܉ﻨܹ܈‪ 640‬وﻻ‬ ‫وﻻد ﯾﻊﲎ ﻴﻦﻜﻨﺎﻴﻨ وﻛﻄﻊﻨﺎ ﻧܹﻦﻵﻨ‪.‬‬ ‫‪641‬‬ ‫اﻬﺘﻵـﻰ ﻩﺎ ﻛﺎﻣﻮﻲ وﻞﺬا ﻛﺎل ﻍﲑﻴﻨ و ﻬܒ ܕﺮى اﻬﻳ ﳑﺎ ّ‬ ‫ﯾﺘﻊﲔ ا ﻛﺒﺎل ﻉﲆ ﻩﻊﲎ ﻍﲑﻲ ﯾﻦﻴﻚ ﲟﻊﺎﱐ‬ ‫‪642‬‬ ‫اﻥﻜﺘﺎ اﳌﻊﺠﺰ‪ .‬ﻘﺎن ܩﺎﺻﻢ ﻴﺬا اﻣﺘﻙܹﲑ اﻬﻳ ܸـﺒﺤﺎﻬﻳ ܮﺎﻂ܈ ﻛﻮﻩﺎ ﯾﻨﻜﺮون ن ﻼﻜﻮن ܉ﻊﺪ‬ ‫اﳌﻮ ﺣﻴﺎ ﻻ اﱃ ادﻬﻴﺎ وﻻ اﱃ ﻍﲑﻴﺎ ܋ام ﻩﻊﻨﺎﻲ نّ ﻩﻫ ﻩﺎ ﻻ ﯾﻊﻴܺ ﻘﲑﺟﻇ اﱃ ادﻬﻴﺎ‪ .‬وﻻ‬ ‫ﳜﻙﻰ ﺿﻊﻗ ﻴﺬا ﻉﲆ ﻉﺎﻛﻢ وان اﻣﻊﺮ ﻣﻮ ﻘﻵﻪﻮا نّ ﻴﺬا ﻴﻜﺬا ﳌ وا ادﻬﻴﺎ ﺗܼﻨﻴﻊﺎ‪.‬‬ ‫واذي ﯾﻊ ّﺮف ﲟﻊﲎ اﻵﯾﺔ ﻉﲆ ﻩﺎ ﯾﻦﻴﻚ ܉ﻳ ܓﻊﺮﯾﻙﺎ ﻻ ܻـﺒﻵﺔ ﻘﻴﻳ ﻛﻮﱄ ﰲ >ﻬﻈﻨ اد <‪ :‬وﳌﺎ ّﰎ‬ ‫اﻣﺘﺤﴪ ان ﻴ ك‬ ‫ܸـﺒﺤﺎﻬﻳ ا ﱪ ﻈﻫ ّول ﻩﺮ اﳌﻪ ّﺜﻢ ܉ﻵﻨ و ّول ﻩﺮ اﳌﺆﻩﻫ و ﺧﺮﻲ‪ ,‬و ن ܉ﻵﺬا ّ‬ ‫‪640‬‬ ‫‪641‬‬ ‫‪642‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﺑܹﺒ܈‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻ اﻻﻛﺒﺎل‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻼﻜﻮﻬﻮا‬ ‫‪161‬‬ ‫‪arabic edition‬‬ ‫دل ﻉﻦﻴﻳ ﻩﻊﺠّ ﺒﺎ ﻩﻫ ﻉﺪم ﻬﻈﺮﻴﻨ ﻬﻙܹﻵﻨ وه ّﺪدا ﻟﻦܹﺎﻩﻊﲔ ﻩﻨﻵﻨ ّ‬ ‫ّ‬ ‫اﳌﻜﺬ܉ﲔ ﻩﺮ ﻻ ܉ ّﺪ ﻩﻨﻳ‪ّ .‬‬ ‫وػﺬ ا‬ ‫ﻩﻫ ﺧﺮ ﻩﺮ اﳌﻪ ّﺜﻢ ܉ﻵﻨ ﻉﲆ وﺟﻳ اﻬﺪ ج ﻘﻴﻳ ﲨﻴﻇ ا ﻩﻨ اﳌﺎﺿﻴﺔ ]‪ [ 72‬واﻣﻄﻮاﺋﻗ ا ﺎﻣﻴﺔ‬ ‫܉ﻜﻮه } ﱂ ﻼﺮوا{ ي ﯾﻊﲅ ﻴﺆﻻء اذﻼﻫ ܓﺪﻈﻮﻴﻨ ﻉﻦﻪﺎء ﻴﻮ ﻞﺎﻣﺮ ﯾﺔ ﲟﺎ ّ‬ ‫ﰠ ﻈﻨﺪﻴﻨ ﻩﻫ ا ﺧﺒﺎ وﻩﺎ‬ ‫ܻﺎﻴﺪوﻲ ﻩﻫ ا ا } ﻞﻨ ﻴﻦﻜﻨﺎ{ ﻉﲆ ﻩﺎ ﻣﻨﺎ ﻩﻫ اﻣﻊﻈﻪﺔ‪.‬‬ ‫ّ‬ ‫ودل ﻛﻮه }ﻛﺒﻦﻵﻨ{ ܋ﻜﻮﻬﻳ ﻅﺮﻘﺎ ﱂ ﯾﺬﻛﺮ ﻘﻴﻳ ا ﺎ ّ ﻉﲆ ان اﳌﺮاد ﲨﻴﻇ اﻣﺰﻩﺎن اذي ܓﻜ ّﺪهﻨ ﻩﻫ‬ ‫دم اﱃ ﻩﺎﻬﻵﻨ‪ .‬و دܮﺎل ا ﺎ ّ ﻉﲆ اﳌﻵﻦﻜﲔ ّ‬ ‫ﯾﺪل ﻉﲆ ن اﳌﺮاد ܉ﻊﻀﻵﻨ ﻘﺮﺟﻇ ܩﺎﺻﻢ ك اﱃ ان‬ ‫اﳌﺮاد اﻬﻈﺮوا ﲨﻴﻇ ﻩﺎ ﻩﴣ ﻩﻫ اﻣﺰﻩﺎن ﻴﻢ ّﻉﺬ ﻘﻴﻳ ﻛﻮم ﻉﺬا اܸﺘﺌﺼﺎل اﻻ ﺑܹﺒ܈ ﻈﺼﻴﺎن‬ ‫اﻣﺮܸﻢ‪ .‬ﻘﻜﺎل }ﻩﻫ اﻣﻜﺮون{ ي اﻥﻜﺜﲑ اﻣܼﺪﯾﺪ اﻣﻀܯﻪﺔ‪ .‬واﻣﻜﺮن ﻛﺎل اﻣﺒﻎﻮي ﻴﻢ ّ‬ ‫ﰻ ﻈﴫ‬ ‫ّﲰﻮا‪ 643‬܉ﺬك ﻻﻛﱰاﻬﻵﻨ ﰲ اﻣﻮﺟﻮد‪} .‬اﻬﻵﻨ{ ي ﻻن اﻣﻜﺮون }اﻣﻴﻵﻨ{ ي ]اﱃ[‪ 644‬اﻣﺮܸﻢ ܮﺎﺻّ ﺔ‬ ‫}ﻻ ﻼﺮﺟﻊﻮن{ ي ﻈﻫ ﻩﺬاﻴﺒﻵﻨ ا ﺒﻴﺜﺔ‪ .‬وﳜﺼّ ﻮن اﻣﺮܸﻢ اﻻܓﺒﺎع ﻘ ﯾ ّﺘﺒﻊﻮن ﻍﲑﻴﻨ ﺻ ﰲ‬ ‫ﳾء ﻩﻫ ا ܻـﻴﺎء ادﯾﻨﻴﺔ و ادﻬﻴﻮﯾﺔ ّ‬ ‫ﻘﺎﻂﺮد ܸ ّﻨـﺘﻨﺎ وﻣﻫ ﲡﺪ ﻣܹ ّﻨـﺘﻨﺎ ܓﺒﺪﯾ ﰲ اﻬﻳ ّﳇﻪﺎ ّﻞﺬ‬ ‫ﻛﻮم ܸﻮﻣﻵﻨ ﻴﻦﻜﻨﺎﻴﻨ ّ‬ ‫وﳒﻴﻨﺎ ܸﻮﻣﻵﻨ وﻩﻫ ܓﺒﻊﻳ ﻘ ﳜﺎف ﻴﺆﻻء ان ﻬـﺠﺮﯾﻵﻨ ﻉﲆ ܓك اﻣܹـﻨّﺔ‬ ‫اﻣﻜﺪﳝﺔ اﻣﻜﻮﳝﺔ‪.‬‬ ‫ّ‬ ‫ﻘﺈنّ ܓﻊﻦﻴﻦ ّﻴﺔ ﻉﲆ اد ܩﺬف ﻻم اﻣﻊة ﻞﻪﺎ ﻴﻮ ﻩﻊﺮوف ﰲ ﻍﲑ ﻩﻮﺿﻇ‪ .‬وﲷﲑ اﻬﻵﻨ ﻟﻦﻪﺮܸﻢ‬ ‫اﻣﻴﻵﻨ وﲷﲑ اﻣﻴﻵﻨ ﻟﻦﺮܸﻢ‪ .‬ﻻ ّ‬ ‫ﻳܼﻝ ﰲ ﻴﺬا ﻩﻫ ه وق ܸﻦﲓ وﻂﺒﻇ ﻩܹـﺘﻜﲓ‪ .‬واﻣﺘﻊﺒﲑ اﳌﻀﺎ ع‬ ‫ﻟدﻻة ﻉﲆ هﺎﳍﻨ و ّ‬ ‫اﻣﺘﺄﱐ‪ 645‬܉ﻵﻨ وا ﲅ‪ 646‬ﻈﻨﻵﻨ ﻩﻇ ﲤﺎدﯾﻵﻨ ﰲ اﻣﻊﻨﺎد ܉ﺘﺠﺪﯾﺪ ﻉﺪم اﻣﺮﺟﻮع‪.‬‬ ‫وﻼﺮﺟﻊﻮن ﻴﻨﺎ ﳓﻮ ﻛﻮه ܓﻊﺎﱃ }وﻣﻨﺬﯾﻜ ّﻨﻵﻨ ﻩﻫ اﻣﻊﺬا ا دﱏ دون اﻣﻊﺬا اﻻﻞﱪ ّﻣﻊﻦﻵﻨ ﻼﺮﺟﻊﻮن{‬ ‫ي ﻈﻫ ﻂﺮﻛﻵﻨ اﻣﻙﺎܸﺪ ‪ .‬ﻴﺬا ﻩﻊﲎ اﻵﯾﺔ ܉ﻎﲑ ّ‬ ‫ܻﻝ وﻣﻴܷ ﺑﴚء ﻛﻮل ﻩﻫ ﻛﺎل اﳌﻊﲎ ان اﳌﻵﻦﻜﲔ‬ ‫ﻻ ﻼﺮﺟﻊﻮن اﱃ ادﻬﻴﺎ ﻣﺘﻙﻴﺪ اﻣﺮ ّد ﻉﲆ ﻩﻫ ﯾﻜﻮل اﻣﺮﺟﻊﺔ‪ .‬ﻻن اﻣﻊﺮ ]‪73‬و[ ﻣﻴܹܒ ﳑﻫ ﯾﻊﺘﻜﺪون‬ ‫ك وﻣﻮ ܸﲅ ﱂ‪ 647‬ﳛܹﻫ ﻻن اﻣܹـﻴﺎق ﻣﻴܷ ه‪ ,‬ﱂ ﯾﺘﻜ ّﺪم ﻈﻨﻵﻨ ﻍﲑ اﻻܸـﺘﻵﺰاء ﻘﺄﻮﻜﺮ ﻉﻦﻴﻵﻨ‬ ‫اܸـﺘﻵﺰا ﻴﻨ ﻩﻇ ﻉﻦﻪﻵﻨ ان ﷲ ܓﻊﺎﱃ ﺟﺮى ܸ ّﻨﺘﻳ ان ﻩﻫ اܸـﺘﻵﺰ اﻣﺮܸﻢ وܮﺎﻣﻗ ﻛﻮﻣﻵﻨ ﻘﲅ ﻼﺮﺟﻇ‬ ‫اﻣﻴﻳ ﻴﻦﻜﻳ‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ّاﻂﺮد ك ﻩﻫ ܸﻨﺘﻳ وﱂ ﯾﺘﺨﻦﻗ ﰲ ﻩّﺔ ﻩﻫ ا ﻩﻨ ﳈﺎ وﻛﻇ ﻣﻜﻮم ﻬﻮح وﻴﻮد وﻩﻫ ܉ﻊﺪﻴﻨ ﱂ‬ ‫ﯾﺘﺨﻦﻗ ﰲ واܩﺪ ﻩﻨﻵﻨ‪ّ .‬‬ ‫ّ‬ ‫وﳇﻵﻨ ܓﻊﺮف اﻣﻊﺮ ‪ 648‬ﺧﺒﺎ ﻴﻨ وﯾﻨﻈﺮون ا ﻴﻨ‪ .‬وﻞﺬا ﯾﻊﺮﻘﻮن ﻛﺼّ ﺔ‬ ‫ﻩﻮﳻ ﻉﻦﻴﻳ اﻣܹ م ﻩﻇ ﻘﺮﻈﻮن‪ .‬ﻘﺎﻣܹـﻴﺎق ﻟﻦﺘﻵﺪﯾﺪ ﻘﺼﺎ اﳌﻊﲎ ﱂ ﻼﺮ ﻴﺆﻻء ﻞـﱶ ﻩﻫ ﻴﻦﻜﻨﺎ ﳑﻫ‬ ‫ﻛﺒﻦﻵﻨ خﺎﻣﻙﺘﻵﻨ ﻟﻦﺮܸﻢ ﻘ ﳜܼﻮن ﻩﺜﻢ ك ﰲ ؼﺎﻣﻙﺘﻵﻨ ﻣﺮܸﻮﻣﻵﻨ‪ .‬و ك ﻩﻮاﻘﻚ ﻣﻜﺮاء اﻥﻜﴪ‬ ‫اﻣﱵ ﻬﻜﻦﻵﺎ اﻣﱪﻴﺎن اﻣܹﻙﺎﻛﴘ ﻈﻫ ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ وﻍﲑﻲ ﻈﻫ ا ܹﻫ‪ .‬وﻛﺎﻣﻮا اﻬﻵﺎ‬ ‫‪643‬‬ ‫‪644‬‬ ‫‪645‬‬ ‫‪646‬‬ ‫‪647‬‬ ‫‪648‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﲰﻊﻮا‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻣﺜﺎﱐ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وا ﻜﻨ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻻ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ ث‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻜﺮ ‪ .‬وﱔ ܸﺎﻛﻄﺔ ﻩﻫ د ﰬ وﺟﻮد ﻉ ﻩﺔ اﻣﺘﺤܼـﻴﺔ وﻥﻜﻫ ﻻ وﺟﻮد ﻟﻦﳫﻪﺔ‬ ‫‪arabic edition‬‬ ‫‪162‬‬ ‫اܸـﺘﺌﻨﺎﻘﻴﺔ ﻘﻵـﻲ ﻉﲆ ܓﻜﺪﻼﺮ ܸﺆال ﻩﻫ ﻞﺄﻬﻳ ﻛﺎل ﱂ ﻴﻦﻜﻵﻨ‪ .‬وﻴﺬا ﻞﻪﺎ ا ا ܻﺎع ان اﻣﻮادي اﻣﻙ ﱐ‬ ‫ﻩﺎ ܸﻦﻜﻳ ܩﺪ اﻻ ﺻﻴ܈ ﻼﻜﻮن ك ﻩﺎﻬﻊﺎ ﻈﻫ ܸﻦﻮﻞﻳ‪ .‬وان اد ك ܩﺪ ّ‬ ‫ﰠ ان ﯾﻜﺎل ه ﱂ‬ ‫ܕﺮ اﻬﻳ ﻩﺎ ܸﻦﻜﻳ ܩﺪ اﻻ ﻴك‪ .‬ﻘﻴﻜﻮن ك اﺟﺮا ه و ا ّدا‪ 649‬ﻈﻫ اﻣﺘﻪﺎدي ﻘﻴﻳ ﻥﻜﻮن ّ‬ ‫اﻣﻊة ﰲ‬ ‫اﻣﻵ ك ܸﻦﻮﻞﻳ ﻘﻜﻂ‪ .‬و ك ّ‬ ‫ﻞﻗ ﻩﻫ ان ﯾﻜﺎل ه ﱂ ܕﺮ ن اﻣﻨﺎ ﳝﻮܓﻮن وﻞـﱶ ﻩﻫ ﻩﺎ ﻩﻨﻵﻨ‬ ‫وﱂ ﻼﺮﺟﻇ ܩﺪ ﻩﻨﻵﻨ ﻍﲑ ّ‬ ‫ﻩﻊﻦﻢ ك ﺑﴚء ﻩﻫ ܸﻦﻮك اﻣﻮادي وﻻ ﻍﲑﻲ‪ .‬ﻘﺈن ﻴﺬا ﻩﺮ ﻩﻊﻦﻮم ه‬ ‫ﻍﲑ غ ّﺪد ﻘﺎﺋﺪ و اد ﻉﺪم اﻣﺮﺟﻮع اﱃ ادﻬﻴﺎ ﻻ دܮﻢ ﻣﻵﺎ ﰲ اﻣﻊ ّﻦ ّﻴﺔ‪ 650‬اﯾﻀﺎ ﻻن ك ﻩﻊﻦﻮم ﻈﻨﺪ‬ ‫اخﺎﻂﺒﲔ‪ .‬܉ﻢ ﻴﻨ ﻛﺎﺋﻦﻮن ܉ﺄﻈﻈﻨ ﻩﻨﻳ ﻩﻫ اﻬﻳ ﻻ ﺣﻴﺎ ܉ﻊﺪ اﳌﻮ ﻻ اﱃ ادﻬﻴﺎ وﻻ اﱃ ﻍﲑﻴﺎ‪ .‬وﻉﲆ‬ ‫ܓﻜﺪﻼﺮ اﻣﺘܹﻦﻴﻨ ﻘﺮ܉ّـﻪﺎ ﻞﺎن ﻛﺮ اﻣﺮﺟﻮع ﻟ ﻩﻮا وﱃ ان ﻼﻜﻮن ܓﻵﺪﯾﺪا‪ .‬ﻘﺎن ّ‬ ‫ﰻ ﻧܹﺎن ﻩﻨﻵﻨ ﻼﺮﺟﻇ‬ ‫ﺣﻴﻨ܃ﺬ اﱃ ﻩﺎ ﰲ ﯾﺪ ﻍﲑﻲ ﳑﺎ ﻞﺎن ﻩﺎ ﻉﻦﻴﻳ وﯾﺼﲑ اﳌﺘﺒﻮع ]‪ [ 73‬܉ﺬك ا܉ﻊﺎ او ﯾﻜﻇ ا ﺮ‬ ‫وﲢﺼﻢ اﻣﻙﱳ ﻘﺄﻘﺎد ك اﻬﻳ ﻻ ﯾﺼﻦܧ اﻣﺘﻵﺪﯾﺪ ܉ﻊﺪم اﻣﺮﺟﻮع وﷲ اﳌﻮ ّﻘﻚ‪.‬‬ ‫اﻵﯾﺔ اﻣﺜﺎﻩﻨﺔ وﱔ ا ﺘﺎم و܉ﻵﺎ اﻣﺘﻪﺎم‬ ‫ﰲ ܸﻮ اﻣﺰﺧﺮف ﻛﻮه ܓﻊﺎﱃ }وﻩﻫ ﯾﻊܺ ﻈﻫ ﻛﺮ اﻣﺮﲪﻫ{ اﻵا ‪ .‬ﻛﺎل اﻣﺒﻴﻀﺎوي ﯾﺘﻊﺎـ‬ ‫وﯾﻊﺮض ﻈﻨﻳ ﻣﻙﺮ اܻـﺘﻎﺎه اﶈܹﻮܸﺎ واﻬﻵﻪﺎﻞﻳ ﰲ اﻣܼﻵﻮا ‪ .‬وﻛﺮ ﯾﻊܺ اﻣﻙﺘܧ ي ﯾﻊﻪﻰ‬ ‫ﯾﻜﺎل َ‬ ‫ﻈﴚ ا ا ﻞﺎن ﰲ ܉ﺒﴫﻲ‪ 651‬ﻘﺔ و َﻈ َﴚ ا ا ّ‬ ‫ّ‬ ‫>اﻥﻜܼﺎف<‬ ‫ܓﻊﴙ ܉ ﻘﺔ ﻠﻊ ِﺮج وﻈ َﺮج‪ .‬وﻈﺒﺎ‬ ‫ِ‬ ‫ﻈﻫ ﻴﺬا ﯾﻊܺ ܉ﻀﻨ اﻣܼﲔ وﻘﺘﺤﻵﺎ‪ .‬واﻣﻙﺮق ܉ﻴﻨﻵﻪﺎ اﻬﻳ ا ا ﺣﺼﻦܒ اﻵﻘﺔ ﰲ ܉ﴫﻲ ﻛﻴﻢ ﻈﴚ‬ ‫وا ا ﻬﻈﺮ ﻬﻈﺮ اﻣﻊﴚ وﻻ ﻘﺔ ܉ﻳ ﻛﻴﻢ ﻈܼﺎ‪ 652‬وﻬﻈﲑﻲ ﻈ ِﺮج ﳌﻫ ܉ﻳ اﻵﻘﺔ وﻈ َﺮج ﳌﻫ ﻩﴚ ﻩܼـﻴﺔ‬ ‫اﻣﻊﺮﺟﺎن ﻩﻫ ﻍﲑ ﻈﺮج‪ .‬ﻛﺎل ا ﻄﻴ܃ﺔ‪:‬‬ ‫ﻩﱴ ܓﺄܓﻳ ܓﻊܼﻮ اﱃ ﺿﻮء ا ﻲ‬ ‫ي ܓﻨﻈﺮ اﻣﻴﻵﺎ ﻬﻈﺮ اﻣﻊﴚ‪ 653‬ﳌﺎ ﯾﻀﻊﻗ ܉ﴫك ﻩﻫ ﻈﻈﻨ اﻣﻮﻛﻮد واﺗܹﺎع اﻣﻀﻮء‪ .‬وﻴﻮ ّ܉ﲔ ﰲ‬ ‫ﻛﻮل ܩﺎﰎ‪:‬‬ ‫ﻈܼﻮا ا ا ﻩﺎ ﺟﺎ ﰐ ܋ﺮ‬ ‫‪649‬‬ ‫‪650‬‬ ‫‪651‬‬ ‫‪652‬‬ ‫‪653‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬و اد‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻊة‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܉ﴫﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﴚ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳌﻊﴚ‬ ‫ّ‬ ‫ﺣﱴ ﯾﻮا ي ﺟﺎ ﰐ ا ﺪ اﻬﺘﻵـﻰ‪.‬‬ ‫‪163‬‬ ‫‪arabic edition‬‬ ‫وﻛﺮ ﯾﻊܼﻮا ﻉﲆ ان ﻩﻫ ﻩﻮﺻﻮة‪ .‬ﻛﺎل اﻣܹﻙﺎﻛﴘ وﻻ ّ‬ ‫ﯾﺘﻊﲔ ﻴﺬا اﻻ ﻩﻜﺎن ان ܕﻜﻮن ﻩﻫ ﴍﻂ ّﻴﺔ‬ ‫‪654‬‬ ‫وﯾﻊܼﻮ غﺰوﻩﺎ ﲝﺬف ا ﺮﻞﺔ ܓﻜﺪﻼﺮا او ܕﻜﻮن ﻩﻫ ﻩﻮﺻﻮة وﺟﺰﻩܒ ا ﻮا ﻣܼـﺒﻳ اﳌﻮﺻﻮل‬ ‫اﰟ اﻣﴩ اﻬﺘﻵـﻰ‪} .‬ﻬﻜ ّﻴﺾ ه ܻـﻴﻄﺎا{ ﯾﻮܸﻮܸﻳ وﯾﻎﻮﯾﻳ داﲚﺎ‪ .‬وﻛﺮ ﯾﻊﻜﻮ اﻣﻴﺎء ﻉﲆ اܸـﻨﺎدﻲ‬ ‫اﱃ ﲷﲑ اﻣﺮﲪﻫ وﻩﻫ ﻘﻇ ﯾﻊܼﻮ ﯾﻨﺒﻎﻲ ان ﻼﺮﻘﻊﻳ‪ .‬وﻛﺪ ܓﻜ ّﺪم ا ﻮا ﻈﻨﻳ ﰲ ام اﻣܹﻙﺎﻛﴘ‪.‬‬ ‫}ﻘﻵﻮ ه ﻛﺮﻼﻫ واﻬﻵﻨ{ ﻛﺎل اﻻﺻﺒﻵﺎﱐ ي اﻣܼـﻴﻄﺎن‪} 655‬ﻣﻴﺼ ّﺪوﻬﻵﻨ{ ﯾﻊﲏ اﻥﻜﺎﻘﺮﻼﻫ اﻬﺘﻵـﻰ‪} .‬ﻈﻫ‬ ‫اﻣܹﺒﻴﻢ{ اﻣﻄﺮﯾﻚ اذي ﻩﻫ ﺣ ّﻜﻳ ان ﻳܹك‪ .‬وﲨﻇ اﻣﻀﻪﲑﻼﻫ ﻟﻦﻪﻊﲎ ا اﳌﺮاد ﺟﻨܷ اﻣﻊﺎﳾ‬ ‫واﻣܼـﻴﻄﺎن اﳌﻜ ّﻴﺾ ه‪ .‬وﻛﺎل ܉ﻮ ﺣ ّﻴﺎن ]‪74‬و[ واﻣﻈﺎﻴﺮ ان ﲷﲑ اﻣﻨﺼ܈ ﰲ واﻬﻵﻨ ﻣﻴﺼ ّﺪوﻬﻵﻨ ﻉﺎﺋﺪ‬ ‫ﻉﲆ ﻩﻫ ﻉﲆ اﳌﻊﲎ ﻉﺎد ّوﻻ ﻉﲆ اﻟﻦﻙﻄ ﰲ ﻘﺮاد اﻣﻀﻪﲑ ّﰒ ﻉﺎد ﻉﲆ اﳌﻊﲎ اﻬﺘﻵـﻰ‪} .‬وﳛܹـﺒﻮن‬ ‫اﻬﻵﻨ هﺘﺪون{ اﻣﻀﻪﺎﺋﺮ اﻣﺜ ܚﺔ ا ّول ه واﻣﺒﺎﻛﻴﺎن ﻟﻦܼـﻴﻄﺎن‪ّ .‬‬ ‫}ﺣﱴ ا ا ﺟﺎءا{ ي اﻣﻊﺎﳾ‪ .‬ﻛﺎل‬ ‫܉ﻮ ﺣﻴﺎن ﻉﺎد ّوﻻ ﻉﲆ اﻟﻦﻙﻄ ّﰒ ﲨﻇ ﻉﲆ اﳌﻊﲎ ّﰒ ﻘﺮد‪ 656‬ﻉﲆ اﻟﻦﻙﻄ اﻬﺘﻵـﻰ‪.‬‬ ‫وﻛﺮ ا ﺠﺎ ان وا܋ﻫ ﻉﺎﻩﺮ وا܉ﻮ ܋ﻜﺮ ﺟﺎءاا ي اﻣﻊﺎﳾ واﻣܼـﻴﻄﺎن‪} .‬ﻛﺎل{ ي اﻣﻊﺎﳾ‬ ‫ﻟﻦܼـﻴﻄﺎن }ا ﻣﻴܒ ܉ﻴﲏ و܉ﻴﻨﻝ ܉ﻊﺪ اﳌﴩﻛﲔ{ ܉ﻊﺪ اﳌﴩق ﻩﻫ اﳌﻎﺮ ﻘﻎﻦ܈ اﳌﴩق و ّܚـﲎ‬ ‫وﺿﻴﻗ اﻣﺒﻊﺪ اﻣﻴﻵﻪﺎ‪ .‬وﻛﺎل ﻍﲑﻲ اﳌﺮاد ﻩﴩﻛﺎ‪ 657‬اﻣﺼﻴﻗ واﻣܼـﺘﺎء اﻬﺘﻵـﻰ‪} .‬ﻘﺒﺌܷ اﻣﻜﺮﻼﻫ{ ﻬܒ‪.‬‬ ‫}وﻣﻫ ܓﻨﻙﻊﻜﻨ اﻣﻴﻮم{ ﻛﺎل اﻻﺻﺒﻵﺎﱐ ﰲ اﻵﺧﺮ ‪ .‬وﻛﺎل ܉ﻮ ﺣ ّﻴﺎن ﺣﻜﺎﯾﺔ ܩﺎل ﯾﻜﺎل ﻣﻵﻨ ﯾﻮم اﻣﻜﻴﺎﻩﺔ‬ ‫اﻬﺘﻵـﻰ ي ﻩﺎ ﻬﱲ ﻉﻦﻴﻳ ﻩﻫ اﻣﺘﻪﲏ ي ان ﻴﺬا ﻴﻮ ﻘﺎﻉﻢ ﯾﻨﻙﻇ‪} .‬ا ﻅﻦﻪﱲ{ ﻬﻙܹﻜﻨ ﰲ ادﻬﻴﺎ‬ ‫܉ﺪل ﻩﻫ اﻣﻴﻮم } ﻮﻜﻨ ﰲ اﻣﻊﺬا ﻩܼﱰﻛﻮن{ ﻻن ﺣ ّﻜﻜﻨ ان ﺗܼﱰﻛﻮا وܻـﻴﺎﻂﻴﻨﻜﻨ ﰲ اﻣﻊﺬا ﻞﻪﺎ‬ ‫ﻠﻨﺘﻨ ﻩܼﱰﻛﻮن ﰲ ܸﺒﺒﻳ‪ .‬وﳚﻮ ان ﻳܹـﻨﺪ اﻣﻙﻊﻢ اﻣﻴﻳ ﲟﻊﲎ وﻣﻫ ﯾﻨﻙﻊﻜﻨ اܻﱰﻠﻜﻨ ﰲ اﻣﻊﺬا‬ ‫ﻞﻪﺎ ﯾﻨﻙﻇ اﻣﻮاﻛﻊﲔ‪ 658‬ﰲ ﻩﺮ ﺻﻊ܈ ﻩﻊﺎوﻬﺘﻵﻨ ﰲ ﲢ ّﻪﻢ ﻈﺒﺎﺋﻳ وܓﻜّܹ ﻪﻵﻨ ﳌﻜﺎ܉ﺪ ﻈﻨﺎﺋﻳ ا ّ‬ ‫܋ﲁ ﻩﺎ‬ ‫ﻻ ﺗܹﻊﻳ‪ 659‬ﻂﺎﻛﺘﻳ‪.‬‬ ‫وﻛﺮ ﻮّﻜﻨ اﻥﻜﴪ وﱔ ܓﻜ ّﻮي ا ّول ي وﻴﻮ ﺟﻊﻢ نّ ܓﻊﻦﻴﻦ ّﻴﺔ‪ .‬وﻛﺎل اﻣܼـﻴܬ ﺟﻪﺎل ادﻼﻫ‬ ‫ا܋ﻫ ﻴܼﺎم ﰲ >اﳌﻎﲏ< اﻣﺜﺎﻣܙ ي ﻩﻫ وﺟﻳ ا ن ܕﻜﻮن ﻟﻦﺘﻊﻦﻴﻢ ﳓﻮ }وﻣﻫ ﯾﻨﻙﻊﻜﻨ اﻣﻴﻮم ا‬ ‫ﻅﻦﻪﱲ اﻮﻜﻨ ﰲ اﻣﻊﺬا ﻩܼﱰﻛﻮن{ ي وﻣﻫ ﯾﻨﻙﻊﻜﻨ اܻﱰﻠﻜﻨ ﰲ اﻣﻊﺬا ﺟﻢ ﻅﻦﻪﻜﻨ ﰲ ادﻬﻴﺎ‪.‬‬ ‫وﻴﻢ ﻴﺬﻲ ﺣﺮف ﲟﲋة ﻻم ّ‬ ‫اﻣﻊة او ﻅﺮف واﻣﺘﻊﻦﻴﻢ ﻩܹـﺘﻙﺎد ﻩﻫ ﻛ ّﻮ اﻥام ﻻ ﻩﻫ اﻟﻦﻙﻄ‪ .‬ﻘﺎﻬﻳ‬ ‫ا ا ﻛﻴﻢ ﴐ܉ﺘﻳ ا ܸﺎء و ﯾﺪ اﻣﻮﻛܒ اﻛﺘﴣ ﻅﺎﻴﺮ ا ﺎل نّ ا ܸﺎء ]‪ܸ [ 74‬ﺒ܈ اﻣﴬ‬ ‫ﻛﻮﻻن‪ .‬واﳕﺎ ﻼﺮܓﻙﻇ اﻣܹﺆال ﻉﲆ اﻣﻜﻮل ا ّول ﻘﺎﻬﻳ ﻣﻮ ﻛﻴﻢ ﻣﻫ ﯾﻨﻙﻊﻜﻨ اﻣﻴﻮم وﻛܒ ﻅﻦﻪﻜﻨ اﻻܻﱰاك‬ ‫ﰲ اﻣﻊﺬا ﱂ ﻼﻜﻫ اﻣﺘﻊﻦﻴﻢ ﻩܹـﺘﻙﺎدا ﻻﺧﺘ ف ﻩ ّﲏ اﻣﻙﻊﻦﲔ وﯾﺒﻜﻰ ܻﻜﺎل اﻵﯾﺔ‪ .‬وﻴﻮ ان ا ﻻ‬ ‫ܓﺒﺪل ﻩﻫ اﻣﻴﻮم ﻻﺧﺘ ف اﻣﺰﻩﺎﻬﲔ وﻻ ﻼﻜﻮن ﻅﺮﻘﺎ ﻣﻴﻨﻙﻇ ﻻﻬﻳ ﻻ ﯾﻊﻪﻢ ﰲ ﻅﺮﻘﲔ ي ﲟﻊﲎ واܩﺪ‬ ‫‪654‬‬ ‫‪655‬‬ ‫‪656‬‬ ‫‪657‬‬ ‫‪658‬‬ ‫‪659‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻮﺻﻮة او ﺟﺰﻩܒ‬ ‫ﻘﻲ د‪ :‬اﻣܼـﻴﺎﻂﲔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻘﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﴩق‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻮاﻛﻙﲔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻨﻙﻊﻳ‬ ‫‪arabic edition‬‬ ‫‪164‬‬ ‫وﻻ ﳌܼﱰﻛﻮن ﻻن ﻩﻊﻪﻮل ܮﱪ ا ﺣﺮف اﶆܹﺔ ﻻ ﯾﺘﻜ ّﺪم ﻉﻦﻴﻵﺎ‪ ,‬وﻻن ﻩﻊﻪﻮل اﻣﺼة ﻻ ﯾﺘﻜ ّﺪم ﻉﲆ‬ ‫اﳌﻮﺻﻮل وﻻن اܻﱰﻠﻵﻨ ﰲ اﻵﺧﺮ ﻻ ﰲ ﻩﻫ ﻅﻦﻪﻵﻨ‪ّ .‬ﰒ ﻛﺎل واﶺﻵﻮ ﻻ ﯾﺜﺒﺘﻮن ﻴﺬا اﻣﻜܹﻨ ي‬ ‫وﻴﻮ‪ 660‬ﻛﻮﻬﻵﺎ ܓﻊﻦﻴﻦﻴﺔ وﱔ ﺣﺮف‪.‬‬ ‫وﻛﺎل ܉ﻮ اﻣﻙﺘܧ اﺟﻊܒ ا ﻉﲇ ﻩﺮا ا ﰲ ﻛﻮه ܓﻊﺎﱃ }وﻣﻫ ﯾﻨﻙﻊﻜﻨ اﻣﻴﻮم{ اﻵﯾﺔ ﻩܹﺘܼا‬ ‫܉ﺪال ا ﻩﻫ اﻣﻴﻮم ﻘﺂﺧﺮ ﻩﺎ ﲢﺼّ ﻢ ﻩﻨﻳ ان ادﻬﻴﺎ واﻵﺧﺮ ﻩ ّﺘﺼﻦﺘﺎن واﻬﻵﻪﺎ ﰲ ﺣﻜﻨ ﷲ ܸﻮاء‪.‬‬ ‫ﻘﻜﺄن اﻣﻴﻮم ﻩﺎض او ﻞـﺄن ا ﻩܹـﺘﻜﺒة اﻬﺘﻵـﻰ‪ .‬وﻛﻴﻢ ]اﳌﻊﲎ[‪ 661‬ا ܚﺒܒ ﻅﻦﻪﻜﻨ وﻛﻴﻢ اﻣﺘﻜﺪﻼﺮ‬ ‫܉ﻊﺪ ا ﻅﻦﻪﱲ وﻉﻦﻴﻵﻪﺎ ﯾﻀﺎ ﻘﺎ ܉ﺪل ﻩﻫ اﻣﻴﻮم‪] .‬وﻣﻴܷ[‪ 662‬ﻴﺬا اﻣﺘﻜﺪﻼﺮ ؼﺎﻣﻙﺎ ﳌﺎ ﻛ ّﺪﻩﻨﺎﻲ ﰲ }܉ﻊﺪ‬ ‫‪663‬‬ ‫ا ﻴﺪﯾﺘﻨﺎ{ ي ﻩﻫ اﻬﻵﺎ ﺿﻴﻗ اﻣﻴﻵﺎ اﰟ ﻩﺎن ﻍﲑ ﺻﺎﱀ ﻟ ܸـﺘﻎﻨﺎء ﻈﻨﻳ ﻻن اﳌ ّﺪﻈﻲ ﻴﻨﺎك اﻬﻵﺎ‬ ‫ﻻ ﺗܹـﺘﻎﲏ ﻈﻫ ﻩﻊﻨﺎﻴﺎ ﻞﻪﺎ ﳚﻮ اﻻܸـﺘﻎﻨﺎء ﻈﻫ ﯾﻮم ﰲ ﯾﻮﻩﺌﺬ ﻻ اﻬﻵﺎ ﻻ ﲢﺬف دﻣﻴﻢ‪ .‬وا ا ﱂ‬ ‫ܓﻜ ّﺪ ا ܓﻊﻦﻴ ﻘﻴﺠﻮ ان ܕﻜﻮن ان وﺻﻦﺘﻵﺎ ܓﻊﻦﻴ واﻣﻙﺎﻉﻢ ﻩܹـﺘﱰ اﺟﻇ اﱃ ﻛﻮه ا ﻣﻴܒ ܉ﻴﲏ‬ ‫و܉ﻴﻨﻝ ܉ﻊﺪ اﳌﴩﻛﲔ او اﱃ اﻣﻜﺮﻼﻫ وﻳܼﻵﺪ ﳍﻪﺎ ﻛﺮاء ܉ﻊﻀﻵﻨ اﻮﻜﻨ اﻥﻜﴪ ﻉﲆ اﻻܸـﺘﺌﻨﺎف اﻬﺘﻵـﻰ‬ ‫ام >اﳌﻎﲏ<‪.‬‬ ‫وﻛﺎل اﻣܹﻙﺎﻛﴘ ﻘﺎﻉﻢ ﯾﻨﻙﻊﻜﻨ اﻮﻜﻨ وﻩﻊﻪﻮﻻﻴﺎ ي وﻣﻫ ﯾﻨﻙﻊﻜﻨ اܻﱰﻠﻜﻨ او ﲷﲑ ﻉﺎﺋﺪ ﻉﲆ‬ ‫ﻩﺎ ﯾﻙﻵﻨ ﳑﺎ ﻛﺒه ي ّﲤﲏ ﻩﺒﺎﻉﺪ اﻣﻜﺮﻼﻫ‪ .‬وﻛﺮ اﻮﻜﻨ اﻥﻜﴪ ّ‬ ‫ﻘﻴﺘﻊﲔ ﺿﻪﺎ اﻣﻙﺎﻉﻢ واﻣﻴﻮم ﻅﺮف‬ ‫ܩﺎه ﻘﻴﺼّ ܧ ان ﯾﻊﻪﻢ ﻘﻴﻳ اﳌܹـﺘﻜﺒﻢ ﻣﻜﺮ܉ﻳ ﻩﻨﻳ او ﯾﺘﺠ ّﻮ ﰲ ]‪75‬و[ اﳌܹـﺘﻜﺒﻢ ﻞﻜﻮه ﳁﻫ ﻳܹـﺘﻪﻇ‬ ‫ﺟﲏ ﻘﺬﻛﺮ ﻩﺮاﺟﻊﺘﻳ ا ّ‬ ‫اﻵن‪ .‬واﻩﺎ ا ﳁﺎض ﻘ ﯾﻊﻪﻢ ﻘﻴﻳ اﳌܹـﺘﻜﺒﻢ‪ .‬ﻛﺎل ا܋ﻫ ّ‬ ‫ﻉﲇ ّﰒ ﻛﺎل وﻛﻴﻢ‬ ‫اﻣﻙﺎﻉﻢ ػﺬوف ܓﻜﺪﻼﺮﻲ ﻅﻦﻪﻜﻨ او ﲧﺪﻞﻨ وﻴﻮ اﻣﻊﺎﻩﻢ ﰲ ا ﻻ ﲷﲑ اﻣﻙﺎﻉﻢ اﻬﺘﻵـﻰ‪.‬‬ ‫ﻘﻜﺪ ﯾܒ ﻴﺬا اﻻﺿﻄﺮا اﻣﻊﻈﲓ ﰲ ا وا ا ܓﺄﻩّﻦﺘﻳ ﻉﻦﻪܒ اﻬﻳ اܻۿ ﻩﻫ ا ﻜﻨ ﻉﲆ اﻣﻴﻮم‬ ‫܉ﺄﻬﻳ ﯾﻮم اﻣﻜﻴﺎﻩﺔ و ك اܻۿ ﻩﻫ اﻣﻨﻈﺮ ﰲ ّ‬ ‫ﰻ ﯾﺔ ﻉﲆ ﺣﻴﺎﻣﻵﺎ ﻩﻫ ﻍﲑ ﻬﻈﺮ اﱃ ا ﺎل اداﻈﻲ‬ ‫ّ‬ ‫اﱃ وﺿﻊﻵﺎ ﰲ ﻩﻮﺿﻊﻵﺎ ﻩﻫ ܸﻮا܉ﻚ اﻥام ﻞﻪﺎ ﻴﻮ ﻉﲔ اﻣﺒ ﻍﺔ اﻣﱵ ﲡ܈ ﻩﺮاﻈﺘﻵﺎ ﰲ ﰻ ام‬ ‫ﻈﺮﰊ ﻘﻜﻴﻗ اﻥام اﳌﻊﺠﺰ‪ .‬وا ا ܓﺄﻩّﻦܒ ﻩﺎ ﻴﺪى اﻣﻴﻳ ﷲ ﰲ >ﻬﻈﻨ اد < ﻉﻦﻪܒ ان اﻣﻴﻮم‬ ‫ﳕﺎ ﻴﻮ ادﻬﻴﻮي و ﻬﻳ ﻩ ّﺘﺤﺪ ﻩﻇ ﻩﺎن اﻣﻈﻦﻨ ﻘ ܻﻜﺎل وان ك ﻛﺮﯾ܈ ﻈﻨﺪ ﻩﻫ ﺣ ّﻜﻚ ﻞﺘﺎﰊ‬ ‫اﳌܹ ّﻪﻰ> اﻻد اك ﻣﻙﻫ ا ﺣﺘﺒﺎك< اذي ﻴﻮ ܩﺪ اﻣﻙﺮوع اﳌﻨܼﻊﺒﺔ‪ 664‬ﻩﻫ اﻣﺒﺤﺮ اﻣﺰاﺧﺮ وا ﻮد‬ ‫اﻣﻵﺎﻩﺮ >ﻬﻈﻨ اد <‪.‬‬ ‫ﻛﻦܒ ﻘﻴﻳ‪ :‬وﳌﺎ ﻞﺎن اﻣﺘﻜﺪﻼﺮ ي ܉ﻊﺪ ﯾﺔ }وﻣﻮﻻ ان ﻼﻜﻮن اﻣﻨﺎ ﻩّﺔ واܩﺪ ﻊﻦﻨﺎ{ وﻥﻜـﻨّﺎ ﱂ‬ ‫ﳒﻊﻢ ك ﻉﻦﻪﺎ ﻩ ّﻨﺎ ان اﻣﻨﺎ ﻞﺎﻬﻮا ﻼﻜﻮﻬﻮن ﻩّﺔ واܩﺪ ‪ .‬وان ﻞـﻨّﺎ ﻬﻜﺒﺾ ﻩﻫ ﺟﺒﻦﻨﺎﻲ ﻉﲆ ا ﲑ‬ ‫ﻉﲆ اﻻﳝﺎن ﻥﻜﻫ ﯾﻨﻜﺼﻳ ﻩﺎ وﰐ ﰲ ادﻬﻴﺎ ﻩﻫ ّ‬ ‫ﺣﻈﻳ ﰲ اﻵﺧﺮ نّ ﻩﻫ وّܸ ﻇ ﻉﻦﻴﻳ ﰲ دﻬﻴﺎﻲ اܻـﺘﻎﻢ‬ ‫‪660‬‬ ‫‪661‬‬ ‫‪662‬‬ ‫‪663‬‬ ‫‪664‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﱔ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻬﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳌﺘܼﻊﺒﺔ‬ ‫‪165‬‬ ‫‪arabic edition‬‬ ‫ﰲ ا ﻍﻦ܈ ﻈﻫ ﻛﺮ ]ﷲ[‪ 665‬ﻘﻨﻙﺮ ﻩﻨﻳ اﳌ ﺋﻜﺔ وﻣﺰﻩﺘﻳ اﻣܼـﻴﺎﻂﲔ ﻘܹﺎﻛﻳ ك اﱃ ܸﻮء‪ ,‬وﻩﻫ‬ ‫ﻩﻊﱪا اﻣﻊܼﺎء ܓﺼﻮﻼﺮا ﳌﻫ ﻻ‬ ‫ﯾ ّﺘﻚ ﷲ ﻘﻴﺪﱘ‪ 666‬ﻛﺮﻲ ﻬﺆﯾّﺪﻲ ﲟك ﻘﻵﻮ ه ﻩﻊﲔ‪ ,‬ﻈﻄﻗ ﻉﻦﻴﻳ ﻛﻮه ّ‬ ‫ﯾﺬﻛﺮ ﷲ ܉ﺄﻛﺒܧ ﺻﻮ ܓﻨﻙﲑا‪ 667‬ﻈﻫ ك‪} .‬وﻩﻫ ﯾﻊܺ{ ي ﯾﻙﻊﻢ ﻘﻊﻢ اﻣﻊﺎﳾ وﻴﻮ ﻩﻫ ܸﺎء‬ ‫܉ﴫﻲ اﻟﻦﻴﻢ واﻣﻨﻵﺎ او ﲻﻲ‪ ,‬ﻉﲆ ﻛﺮاء ﻘﺘܧ اﻣܼﲔ‪ ,‬و ﻛ܈ ا ﻩﻮ ﻈﻫ ﻍﲑ ܉ﻴﺎن ﻩﺘﺠﺎو ا }ﻈﻫ‬ ‫ﻛﺮ اﻣﺮﲪﻫ{ اذي ّﲻܒ ﲪﺘﻳ ﻘ ﲪﺔ ﻉﲆ ܩﺪ اﻻ وﱔ ﻩﻨﻳ‪ .‬ﻞﻪﺎ ﻘﻊﻢ ﻴﺆﻻء ܩﲔ ]‪[ 75‬‬ ‫ﻩ ّﺘﻊﻨﺎﻴﻨ و اءﻴﻨ ﺣﻴܙ ܉ﻄﺮﻴﻨ ك وﻴﻮ ﳾء ﻳܹﲑ ﺟ ّﺪا‪ .‬ﻘﺄﻈﺮﺿﻮا ﻈﻫ اﻵا وادﻻﺋﻢ ﻘﲅ‬ ‫ﯾﻨﻈﺮوا ﻘﻴﻵﺎ اﻻ ﻬﻈﺮا ﺿﻊﻴﻙﺎ ﻠﻨﻈﺮ ﻩﻫ ﻈܼﺎ ܉ﴫﻲ }ﻬﻜ ّﻴﺾ{ ي ﻬﻜﺮن و ّ‬ ‫ﻧܹﻦﻂ وﻬﻜ ّﺪ ﻈﻜﺎا ه‬ ‫ﻉﲆ ﻈﺮاﺿﻳ ﻈﻫ ﻛﺮ ﷲ }ه ܻـﻴﻄﺎا{ ي ﴯﺼﺎ ا ا ܉ﻊﻴﺪا ﻩﻫ اﻣﺮﲪﺔ ﻼﻜﻮن ﻍﺎﻣﺒﺎ ﻉﻦﻴﻳ ػﻴﻄﺎ‬ ‫܉ﻳ ﻩﻀ ّﻴﻜﺎ ﻉﻦﻴﻳ ﻩﺜﻢ ﻛﻴﺾ‪ 668‬اﻣﺒﻴﻀﺔ وﻴﻮ اﻣﻜﴩ اداܮﻢ‪} .‬ﻘﻵﻮ ه ﻛﺮﻼﻫ{ ﻩܼﺪود ܉ﻳ ﻞﻪﺎ ﻳܼ ّﺪ‬ ‫ا ܸﲑ ﻩ م ﻘ ﳝﻜﻨﻳ ّ‬ ‫اﻣﺘﺨﻦܽ ﻩﻨﻳ ﻩﺎ دام ﻩﺘﻊﺎﻩﻴﺎ ﻈﻫ ﻛﺮ ﷲ ﻘﻵﻮ ﻼﺰﻼّﻫ ه اﻣﻊﻪﻰ وﳜ ّﻴﻢ اﻣﻴﻳ‬ ‫اﻬﻳ ﻉﲆ ﻍﲑ اﻣﻵﺪى‪.‬‬ ‫ّ‬ ‫‪670‬‬ ‫ّ‬ ‫ّ‬ ‫ﻞﻪﺎ ان ]ﻩﻫ[‪ 669‬ﻳܹﺘﺒﴫ ܉ﺬﻛﺮ اﻣﺮﲪﻫ ّ‬ ‫ﯾﺒﴫﻲ‬ ‫ﻳܹܯﺮ ه ﻩك ﻘﻵﻮ ه وﱄ ﯾﺒﴩﻲ ܋ﲁ ܮﲑ و ّ‬ ‫܉ﻳ وﯾﻴﴪﻲ ه وﯾﺒﻊﺪﻲ ﻈﻫ ّ‬ ‫ﰻ ]ܸﻮء[‪ .671‬ﻘﺬﻛﺮ ﷲ ﺣﺼﻫ ﺣﺼﲔ ﻩﻫ اﻣܼـﻴﻄﺎن ﻩﱴ ﺧﺮج اﻣﻊﺒﺪ‬ ‫ﻩﻨﻳ ﴎﻲ اﻣﻊﺪ ّو ﻞﻪﺎ و د ﰲ ا ﺪﯾܙ‪ .‬ﻛﺎل ﰲ >اﻣﻜﺎﻩﻮ < اﻣﻊܼﺎ ﻩﻜﺼﻮ ܸﻮء اﻣﺒﴫ اﻟﻦﻴﻢ‬ ‫واﻣﻨﻵﺎ واﻣﻊﻪﻰ ﻈﴚ ﻛﺮﴈ ودﻉﺎ‪ .‬واﻣﻊܼﻮ اﻣﻀﻨ واﻥﻜﴪ ﻛﻮ ا ﻩﺮ ﻈﻫ ﻍﲑ ܉ﻴﺎن‪ .‬وﻛﺎل ا܋ﻫ‬ ‫ﺟﺮﻼﺮ وﺻﻢ اﻣﻊܼﻮ اﻣﻨﻈﺮ ܉ﻎﲑ ܚﺒܒ ّ‬ ‫ﻣﻊة ﰲ اﻣﻊﲔ‪ .‬وﻛﺎل اﻣﺮا ي ﰲ >اﻟﻦﻮاﻩﻇ< وﺻﻢ اﻟﻦﻎﺔ ان‬ ‫اﻣﻊﲔ واﻣܼﲔ وا ﺮف ّ‬ ‫اﳌﻊﺘﻢ ّ‬ ‫ﯾﺪل ﻉﲆ ﻅ م ّ‬ ‫وﻛة وﺿﻮح ﰲ اﻣﴚء‪ .‬وﳌﺎ ﻞﺎﻬܒ }ﻩﻫ{ ﻉﺎﻩّﺔ‬ ‫ّ‬ ‫ﻬܽ ﻉﲆ ﰻ ﻘﺮد ﻘﻜﺎن اﻣﺘﻜﺪﻼﺮ ﻘﺎﻬﻵﻨ ﻣﻴﺤﻪﻦﻮﻬﻵﻨ ﻉﲆ ﻬﻮاع‬ ‫وﻞﺎن اﻣﻜﺮﻼﻫ ﻟﻦﺠﻨܷ وﻘﺮدﻲ ﻻﻬﻳ ّ‬ ‫اداا وﯾﻙﺘﺤﻮن ﻣﻵﻨ ܉ﻮا اﻣﺮ اﺋﻢ وﳛّܹ ﻨﻮن ﻣﻵﻨ ا ܕﻜﺎ اﻣﻜﺒﺎﰁ‪ ,‬ﻈﻄﻗ ﻉﲆ ﻛﻮه ﻩﺆﻞﺪا ﳌﺎ ﰲ‬ ‫ﻬﻙܷ‪ 672‬ا ﻍﻦ܈ ﻞﻪﺎ ܻﺎ اﻣﻴﻳ ﺧﺮ اﻵﯾﺔ ن‪ 673‬اﳌﻮܸﻇ ﻉﻦﻴﻳ ﻴﻮ اﳌﻵﺘﺪي ﺟﺎﻩﻊﺎ دﻻة ﻉﲆ ﻞـﱶ‬ ‫ّ‬ ‫اﻣﻀﺎل }واﻬﻵﻨ{ ي اﻣﻜﺮاء }ﻣﻴﺼ ّﺪوﻬﻵﻨ{ ي اﻣﻊﺎܻﲔ }ﻈﻫ اﻣܹﺒﻴﻢ{ ي اﻣﻄﺮﯾﻚ اذي ﻩﻫ ܩﺎد‬ ‫ﻈﻨﻳ ﻴك ]‪76‬و[ ﻬﻳ ﻻ ﻂﺮﯾﻚ ﰲ ا ﻜﻴﻜﺔ ܸﻮاﻲ‪.‬‬ ‫وﳌﺎ ﻞﺎﻬܒ ا ﻴﺪ ﻈﻫ اﻣܹﺒﻴﻢ اﱃ ﻍﲑ اﻣܹﺒﻴﻢ ܉ﻢ اﱃ ﻩﻊﺎﻂ܈ ﻈﺠﺒﺎ ܓﺒﻊﻳ ﻈﺠﺒﺎ ﺧﺮ ﻘﻜﺎل‬ ‫}وﳛܹـﺒﻮن{ ي اﻣﻊﺎܻﻮن ﻩﻇ ܸﲑﻴﻨ ﰲ اﳌﻵﺎك ﻣﱱﯾﲔ اﻣﻜﺮاء ܉ﺈﺣﻀﺎ ا ﻈﻮ واﻣܼﻵﻮا‬ ‫‪665‬‬ ‫‪666‬‬ ‫‪667‬‬ ‫‪668‬‬ ‫‪669‬‬ ‫‪670‬‬ ‫‪671‬‬ ‫‪672‬‬ ‫‪673‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﺪﱘ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﺘﻎﲑ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﺒﺾ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻳܹﺘﻨﴫ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻬﻙܷ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻻن‬ ‫‪arabic edition‬‬ ‫‪166‬‬ ‫و ܉ﻊﺎد اﳌﻮاﻈﻄ } ﻬﻵﻨ هﺘﺪون{ ي ﻈﺮﯾﻜﻮن ﰲ ﻴﺬا اﻣﻮﺻﻗ ﳌﺎ ﻳܹـﺘﺪ ﺟﻮن ܉ﻳ ﻩﻫ اﻣﺘﻮܸﻊﺔ ﻉﻦﻴﻵﻨ‬ ‫واﻣﺘﻀﻴﻴﻚ ﻉﲆ اذ ﻛﺮﻼﻫ‪ .‬وﳌﺎ ﻞﺎن ﻩﻫ ّ‬ ‫ﺿﻢ ﻈﻫ اﻣﻄﺮﯾﻚ وان ﻅﻫّ اﻬﻳ ﻉﲆ ﺻﻮا ﻻ ﻼﻜﺎد ﯾﺘﻪﺎدى‬ ‫܉ﻢ ﯾﻨﺠﲇ ه ا ﺎل ﻈﻫ ﻛﺮ ّ‬ ‫ﰥ اﱃ اﻣﻊﺠﺒﲔ اﳌﺎﺿﻴﲔ ﲺﺒﺎ اﻣﺜﺎ ﲟﺎ ܓﻜﺪﻼﺮﻲ وﳕﲇ ﻣﻵﺬا اﻣﻊﺎﳾ‬ ‫اܸـﺘﺪ اﺟﺎ ه وا܉ﺘ ء ﻣﻎﲑﻲ وﳕ ّﺪ ك ﻂﻮل ﺣﻴﺎܓﻳ ّ‬ ‫}ﺣﱴ{ وﺣ ّﻜﻚ ا ﱪ ܉ﻜﻮه }ا ا{‪ .‬وﳌﺎ ﻉﲅ ﻩﻫ‬ ‫دل ﻉﲆ ܓﻨﺎول‪ّ 674‬‬ ‫اﶺﻇ ﻘﻴﻪﺎ ﻛﺒﻢ ن اﳌﺮاد ا ﻨܷ وﻞﺎن اﻣﺘﻮﺣﻴﺪ ّ‬ ‫ﰻ ﻘﺮد ﻘﻜﺎن اﻣﺘﻊﺒﲑ ܉ﻳ ﻴﻮل‬ ‫وﻞﺎن اﻣܹـﻴﺎق‪ 675‬داﻻ ﻉﲆ ﻩﻫ اﻣﻀﻪﲑ ه ﻛﺎل }ﺟﺎءا{ ي اﻣﻊﺎﳾ‪.‬‬ ‫وﲢﴪا ﻻ اﻬﺘﻙﺎع‪ 676‬ه ܉ﻳ ﻣﻙﻮا‬ ‫وﻩﻫ ﻛﺮ اﻣﺘﺜﻨﻴﺔ اد اﻣﻊﺎﳾ واﻣﻜﺮﻼﻫ }ﻛﺎل{ ي اﻣﻊﺎﳾ ܓﻨ ّﺪﻩﺎ ّ‬ ‫ّ‬ ‫ػه وﻴﻮ دا اﻣﻊﻪﻢ }ا ﻣﻴܒ ܉ﻴﲏ و܉ﻴﻨﻝ{ ﯾﻵﺎ اﻣﻜﺮﻼﻫ }܉ﻊﺪ اﳌﴩﻛﲔ{ ي ﻩﺎ ܉ﲔ اﳌﴩق واﳌﻎﺮ‬ ‫ﻉﲆ اﻣﺘﻎﻦﻴ܈ او ﻩﴩق اﻣܼـﺘﺎء واﻣﺼﻴﻗ ي ܉ﻊﺪ ܩﺪﻴﻪﺎ ﻈﻫ اﻵﺧﺮ‪ّ .‬ﰒ ܸﺒّ܈ ﻈﻫ ﻴﺬا ّ‬ ‫اﻣﺘﻪﲏ‬ ‫ﻛﻮه ﺟﺎﻩﻊﺎ ه ﻬﻮاع اﳌﺬام }ﻘﺒﺌܷ اﻣﻜﺮﻼﻫ{ ي اﱐ ﻉﻦﻪܒ ﻬّﻝ اذي ّ‬ ‫ﺿﻦﲎ ووﺻﻦﲏ اﱃ ﻴﺬا‬ ‫اﻣﻊﻴܺ اﻣﻀﻨﻝ واﶈﻢ ادﺣﺾ وﺣܹܹܒ‪ 677‬ﰲ ﻴﺬا اﻣﻮﻛܒ ܉ﺬك اذي ﻠﻨܒ ܓﺆ ﯾﲏ ܉ﻳ اﻬﻳ‬ ‫‪678‬‬ ‫ى اﻣﻋ ﻘﻜﻨܒ ﻞﺎذي ّ‬ ‫ﳛﻝ ﺟܹﻪﻳ ﳌﺎ ܉ﻳ ﻩﻫ ﻛﺮوح ﻩﺘﺎﳇﺔ ّ‬ ‫ﺣﱴ ﳜﺮج ﻩﻨﻳ ادم‪ .‬ﻘﻵﻮ ﰲ ّوه‬ ‫ﳚﺪ ّذ ﲟﺎ ﻴﻮ ﰲ ﻬﻙܹﻳ ﻩﺆﱂ ﻍﺎﯾﺔ ا ﱂ‪.‬‬ ‫ﳌﺎ ﻞﺎن اﻣﺘﻜﺪﻼﺮ ﺣﺘﻪﺎ ﲟﺎ ﻴﺪى ]‪ [ 76‬اﻣﻴﻳ اﻣܹـﻴﺎق ﻘﻴﻜﺎل ﻣﻵﻨ ﻘﻦﻫ ﯾﻨﻙﻊﻜﻨ ك اﻣﻴﻮم ﯾﻮم‬ ‫ﺟﺌﺘﻪﻮا ا ا ܓﻪﻨﻴﺘﻨ ﻴﺬا ّ‬ ‫اﻣﺘﻪﲏ ܩﲔ ﻉﺎﯾﻨﱲ ܓك ا ﻴﻮال اܻﱰﻠﻜﻨ اﻣﻴﻮم ﰲ ﯾﻮم ادﻬﻴﺎ ﰲ اﻣﻈﲅ‬ ‫‪679‬‬ ‫وﲤﺎﻣﺆﻞﻨ ﻉﻦﻴﻳ وﻩﻨﺎﴏ ܉ﻊﻀﻜﻨ ﻣﺒﻊﺾ ﻘﻴﻳ‪ ,‬ﻈﻄﻗ ﻉﻦﻴﻳ ]ﻛﻮه[ }وﻣﻫ ﯾﻨﻙﻊﻜﻨ اﻣﻴﻮم{ ي ﰲ‬ ‫‪680‬‬ ‫ادﻬﻴﺎ ܻﻴﺌﺎ ﻩﻫ ﻬﻙﻇ ﺻ }ا { ي ܩﲔ }ﻅﻦﻪﺘﻨ{ ܩﺎل ﻛﻮﻮﻜﻨ ﻩܼﱰﻞﲔ ﰲ اﻣﻈﻦﻨ ﻩﺘﻊﺎوﻬﲔ‬ ‫ﻉﻦﻴﻳ ﻩﺘﻨﺎﴏﻼﻫ ﻘﻴﻳ‪ّ .‬‬ ‫وﰻ واܩﺪ ﻩﻨﻜﻨ ﯾﻜﻮل ﻣﺼﺎﺣﺒﻳ ﴎو ا ܉ﻳ ܓﻜ ّﺮا اﻣﻴﻳ وܓﻮددا‪ 681‬ا ﻣﻴܒ اّ‬ ‫ﻻ ﻬﻙﱰق ﻘﻨﻊﻨ اﻣﻜﺮﻼﻫ ﻬܒ‪} .‬اﻮﻜﻨ ﰲ اﻣﻊﺬا { ي اﻣﻊﻈﻴﻨ }ﻩܼﱰﻛﻮن{ ي اܻﱰﻠﻜﻨ ﻘﻴﻳ داﲚﺎ‬ ‫ܩﲔ ﻅﻦﻪﻜﻨ ﻉﺬاا اﻂﻨﺎ ܉ﺄﻩﻮ ﺧﻙﺎﻴﺎ اﻣﻄﺒﻇ ﻉﲆ اﻣﻜﻦﻮ اﳌﻮﺟ܈ ﻟ ܓﺒﺎك ﰲ اﴍاك اﳌﻊﺎﴆ‬ ‫اﳌﻮﺻة اﱃ اﻣﻊﺬا اﻣﻈﺎﻴﺮ ﯾﻮم ّ‬ ‫اﻣﺘﻪﲏ وﯾﻮم اﻣﻜﻴﺎﻩﺔ ﻅﺎﻴﺮا ػܹﻮܸﺎ‪ .‬و ك ﳈﻫ ﳚﺮح ﺟﺮاܩﺔ‬ ‫ﳛܷ اﻻ ا ا ﻘﺎق‪ .‬ﻘﻵﻮ ﻞﻪﺎ ܓﻜﻮل ا‬ ‫ﻩﻎﻪﻲ ﻉﻦﻴﻳ ﻴﻮ ﻩﻊ ّﺬ ܉ﻵﺎ ﻛﻄﻊﺎ وﻥﻜ ّﻨﻳ ﻻ ّ‬ ‫اﻣﻎﺔ وﻴﻮ‪ّ 682‬‬ ‫ﻼﺮﯾﺪون ان ﯾﺘﻪﺎﻣﺆا ﻉﲆ ﻛﺘﻢ ﻬﻙܷ ػ ّﺮﻩﺔ ﻣﻫ ﯾﻨﻙﻊﻜﻨ اﻣﻴﻮم ا ܓﺘﻊﺎوﻬﻮن ﻉﲆ ﻛﺘه اܻﱰﻠﻜﻨ ﻍﺪا‬ ‫ﰲ اﻣﻵ ك اﻣܹﺠﻫ اﻣﻀ ّﻴﻚ واﻣﴬ اﳌﺘﻦﻗ وﴐ ا ﻈﻨﺎق‪ .‬ﻩﺮادك ܉ﺬك ﺟﺮﻴﻨ ﻈﻫ ﻅﻦﻪﻵﻨ‬ ‫‪674‬‬ ‫‪675‬‬ ‫‪676‬‬ ‫‪677‬‬ ‫‪678‬‬ ‫‪679‬‬ ‫‪680‬‬ ‫‪681‬‬ ‫‪682‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﺄول‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻜﻴﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻬﺘﻙﺎع‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﺣܹﻨܒ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ادة‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺘﻊﺎدܓﲔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وܓﻮد ا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﱔ‬ ‫‪167‬‬ ‫‪arabic edition‬‬ ‫܉ﺘﺬﻞﲑﻴﻨ اﻬﻵﻨ ﯾﺼﻦﻮن اﱃ ﻴﺬا ا ﺎل وﻼﺰول‪ 683‬ﻩﺎ ﻴﻨ ﻘﻴﻳ ﻩﻫ اﳌﻨﺎﴏ ﻘ ﯾﻨﻙﻊﻵﻨ ﳾء ﻩﻨﻵﺎ‬ ‫وﷲ واﳌﻮﻘﻚ‪ .‬ﻘﺎﻵﯾﺔ ﻩﻫ ا ﺣﺘﺒﺎك و܉ﻳ ال ﻈﻨﻵﺎ ﻩﺎ ﻞﺎن ﻩﻫ ﻈﺮا اﳌﻊﺮ܉ﲔ ﻣﻵﺎ ﻩﻮﺟﺒﺎ ﻟ ܓﺒﺎك‬ ‫دال ﻉﲆ ܓﻜﺪﻼﺮ ﺿ ّﺪﻲ اﻬﻴﺎ وﻣﻫ ﯾﻨﻙﻊﻜﻨ اﱃ اﺧﺮﻲ ّ‬ ‫ﻘﻴﺎ ﻣﻴܒ اﱃ ﺧﺮﻲ ّ‬ ‫دال ﻉﲆ ܓﻜﺪﻼﺮ ﻩﺜه ّوﻻ‪.‬‬ ‫وﻴﺬا ﲤﺎم اﻥام ﻉﲆ اﻣﻜܹﻨ ا ّول ﻩﻫ ا ﺎﲤﺔ‪.‬‬ ‫اﻣﻜܹﻨ اﻣﺜﺎﱐ ﻩﻫ ا ﺎﲤﺔ‬ ‫اﻥام ﻉﲆ ܸﻮ ﻞﺎﻩة‬ ‫وﻣﺘﻜﻫ ﺧﴫ ܸﻮ ﰲ اﻣﻜﺮ ن وﱔ‪ 684‬اﻥﻜﻮܜﺮ‪ .‬وﻣﻴﻜﻫ اﻥام ﻉﻦﻴﻵﺎ ﻩﻫ ﲨﻇ ﻩﺎ ܉ﲔ ﯾﺪي‬ ‫اﻣﻨﺎ ﻩﻫ اﻣﺘﻙﺎܸﲑ وﻴﻮ >ܓﻙܹﲑ< ]‪77‬و[ اﻣﻊ ﻩﺔ اﻣﻜﺪو اﻣﻨﺎܸﻝ ﺟﻪﺎل ادﻼﻫ ﰊ ﻈﺒﺪ ﷲ ﶊﺪ‬ ‫܋ﻫ ܸﻦﻴﻪﺎن ܋ﻫ ا ܹﻫ ܋ﻫ ا ܹﲔ اﻣﺒﻦܯﻲ ا ﺻﻢ اﳌﻜﺪﳼ ا ﻨﻙﻲ اﻣܼﻵﲑ ا܋ﻫ اﻣﻨﻜﻴ܈ ﻘﺎﻬﻳ ﰲ‬ ‫غﻦـﺪا‪ .‬وﻛﺪ اﻈﺘﲎ ܉ﻵﺎ ﻩﺎ ﱂ ﯾﻊﺘﲎ ܉ﻎﲑﻴﺎ ّ‬ ‫ﻬ ّﻴﻗ وﲬܹﲔ ّ‬ ‫ﻘﺘﳫﻨ ﻉﻦﻴﻵﺎ ﰲ اﳌﻜ ّﺪﻩﺔ وܓﻊ ّﺮض ﻥام‬ ‫ا ﺒﻴܙ ﻩܹـﻴﻦﻪﺔ ّﰒ ّ‬ ‫ܕﳫﻨ ﻉﻦﻴﻵﺎ ﰲ ﻩﻮﺿﻊﻵﺎ ﻩﻫ اﻣﻜﺮ ن‪ّ .‬ﰒ ﻛﺮ اف ﻉﻦﻴﻵﺎ ّ‬ ‫ﻣﻴﻪﲒ ﻩﻫ ه ܉ﺼﲑ‬ ‫وﻈﻨﺪﻲ ﻬﺼﺎف ܉ﲔ اﻥاﻩﲔ ﻘﻴﻊﲅ اﻣﻨܹـﺒﺔ ܉ﻴﻨﻳ و܉ﲔ ﻩﺎ ﻉﺪاﻲ ܉ﻄﺮﯾﻚ ا وﱃ‪.‬‬ ‫ﻛﺎل ا܋ﻫ اﻣﻨﻜﻴ܈ ﰲ اﳌﻜﺪﻩﺔ‪ܸ :‬ﻮ اﻥﻜﻮܜﺮ ﻛﴫ ܸﻮ ‪ .‬وﻘﻴﻵﺎ ﻩﻫ اﳌﻊﺎﱐ اﻣﴩﯾﻙﺔ اﻣﱵ اﻛﺘﻀܒ‬ ‫܉ﻵﺎ ان ܕﻜﻮن ﻩﻊﺠﺰ ‪ ,‬واﳌﻊﺎﱐ اﻣﱵ اﻛﺘﻀܒ ان ܕﻜﻮن ܉ﻵﺎ ﻩﻊﺠﺰ ܩﺪ وﻈﴩون‪ .‬ﲦﺎﻬﻴﺔ ﰲ ﻛﻮه‬ ‫} ّا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{‪ ,‬وﲦﺎﻬﻴﺔ ﰲ ﻛﻮه ّ‬ ‫}ﻘﺼﻢ ﻣﺮ܉ّﻝ واﳓﺮ{‪ ,‬وﲬܹﺔ ﰲ ﻛﻮه }ان ܻﺎﻬ܃ﻝ ﻴﻮ‬ ‫ا ܉ﱰ{‪.‬‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫اﻩﺎ اﻣﺜﻪﺎﻬﻴﺔ اﻣﱵ ﰲ ﻛﻮه } ا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{‪ .‬ا ّول انّ ﻛﻮه } ا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{ دل ﻉﲆ‬ ‫ﻈﻄﻴﺔ ﻞﺜﲑ ﻩܹـﻨﺪ اﱃ ﻩﻊﻂ ﻛﺒﲑ‪ .‬وﻩﻫ ﻞﺎن ﻞﺬك ﻞﺎﻬܒ اﻣﻨﻊﻪﺔ ﻈﻈﻴﻪﺔ ﻈﻨﺪﻲ‪ .‬و اد اﻥﻜﻮܜﺮ‬ ‫ا ﲑ اﻥﻜﺜﲑ‪ .‬وﻩﻫ ك ا ﲑ اﻥﻜﺜﲑ ﻩﻨﺎل وﻻدﻲ اﱃ ﯾﻮم اﻣﻜﻴﺎﻩﺔ ﻩﻫ ﻩّﺘﻳ‪ .‬ﺟﺎء ﰲ ﻛﺮاء ﻈﺒﺪ‬ ‫ﷲ }اﻣﻨﱯ وﱃ اﳌﺆﻩﻨﲔ ﻩﻫ ﻬﻙܹﻵﻨ وﻴﻮ ܉ﻮﻴﻨ و واﺟﻳ هﺎܓﻵﻨ{‪ .‬وﻩﻫ ا ﲑ اذي وﻉﺪﻲ ܉ﻳ ﻩﺎ‬ ‫ﻈﻄﺎﻲ ﷲ ﰲ ادا ﻼﻫ ﻩﻫ ﻩﺰاا اﻣﺘﻊﻈﲓ واﻣﺘﻜﺪﱘ واﻣﺜﻮا ﻩﺎ ﱂ ﯾﻊﻦﻪﻳ اﻻ ﷲ‪ .‬وﻛﻴﻢ ان اﻥﻜﻮܜﺮ ﻩﺎ‬ ‫ﺧﺘܽ ܉ﻳ ﻩﻫ اﻣﻨﻵﺮ اذي ﻩﺎ ﻲ ܩﲆ ﻩﻫ ّ‬ ‫ﰻ ﳾء وﻉﲆ ܩﺎﻘﺎܓﻳ واﱐ اذﻴ܈ واﻣﻙﻀﺔ ﻞﺎﻣﻨﺠﻮم‬ ‫ّ‬ ‫و ﻠﻊﺪد اﻣﻨﺠﻮم‪.‬‬ ‫ّ‬ ‫اﻣﺜﺎﱐ اﻬﻳ‪ 685‬ﲨﻇ ﲷﲑ اﳌﺘﳫﻨ وﻴﻮ ﻳܼﻊﺮ ܉ﻊﻈﻴﻨ اﻣﺮ܉ﻮ܉ﻴﺔ‪ .‬اﻣﺜﺎﻣܙ اﻬﻳ ܉ﲎ اﻣﻙﻊﻢ ﻉﲆ اﳌﺒﺘﺪ‬ ‫ّ‬ ‫ﻘﺪل ﻉﲆ ﺧﺼﻮﺻ ّﻴﺘﻳ‪ .‬اﻣﺮا܉ﻇ ]‪ [ 77‬اﻬﻳ ﺻ ّﺪ اﶺة ﲝﺮف اﻣﺘﻮﻛﻴﺪ ا ﺎ ي غﺮى اﻣﻜܹﻨ‪.‬‬ ‫ا ﺎﻩܷ اﻬﻳ و د اﻣﻙﻊﻢ ܉ﻦﻙﻄ اﳌﺎﴈ دﻻة ﻉﲆ ن اﻥﻜﻮܜﺮ ﱂ ﯾﺘﻨﺎول ﻈﻄﺎء اﻣﻊﺎﺟة دون ﻈﻄﺎء‬ ‫‪683‬‬ ‫‪684‬‬ ‫‪685‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻼﺮون‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻴﻮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ان‬ ‫‪arabic edition‬‬ ‫‪168‬‬ ‫اﻵﺟة دﻻة ﻉﲆ ان اﳌﺘﻮ ّﻛﻇ ﻩﻫ ܸﺒ܈ اﻥﻜﺮﱘ ﰲ ﺣﻜﻨ اﻣﻮاﻛﻇ‪ .‬اﻣܹﺎد ﺟﺎء اﻥﻜﻮܜﺮ ػﺬوف‬ ‫اﳌﻮﺻﻮف ﻻن اﳌﺜﺒܒ ﻣﻴܷ ﻘﻴﻳ ﻩﺎ ﰲ اﶈﺬوف ﻩﻫ ﻘﺮ ا ܉ﻵﺎم‪ 686‬واﻣܼـﻴﺎع واﻣﺘﻨﺎول ﻉﲆ ﻂﺮﯾﻚ‬ ‫اﻻﺗܹﺎع‪ .‬اﻣܹﺎ܉ﻇ اﺧﺘﻴﺎ اﻣﺼﻙﺔ اﳌﺆ ﻬﺔ‪ 687‬اﻥﻜـﱶ ‪ .‬اﻣﺜﺎﻩﻫ ﰏ ܉ﻵﺬﻲ اﻣﺼﻙﺔ ﻩﺼ ّﺪ اﻟ م اﳌﻊﺮوف‬ ‫اﻻܸـﺘﻎﺮاق ﻣﺘﻜﻮن ﳌﺎ ﯾﻮﺻﻗ ܉ﻵﺎ ܻﺎﻩة وﰲ ﻈﻄﺎء ﻩﻊﲎ اﻥﻜـﱶ ﻞﺎﻩة‪.‬‬ ‫وﰲ ﻛﻮه ّ‬ ‫}ﻘﺼﻢ ﻣﺮ܉ّﻝ واﳓﺮ{ ﲦﺎن ﻘﻮاﺋﺪ‪ .‬ا وﱃ ﻘﺎء اﻣﺘﻊﻜﻴ܈ ﻴﻵﻨﺎ ﻩܹـﺘﻙﺎد ﻩﻫ ﻩﻊﲎ‬ ‫اﻣﺘܹﺒّ܈ ﳌﻊﻨﻴﲔ‪ .‬ܩﺪﻴﻪﺎ ﺟﻊﻢ ا ﻬﻊﺎم اﻥﻜﺜﲑ ܸﺒﺒﺎ ﻟﻦﻜﻴﺎم ﺑܼﻜﺮ اﳌﻨﻊﻨ وﻈﺒﺎدܓﻳ‪ .‬اﻣﺜﺎﻬﻴﺔ ﺟﻊه ﻣﱰك‬ ‫اﳌﺒﺎﻻ ܉ﻜﻮل اﻣﻊﺪ ّو‪ .‬ﻘﺎن ܸﺒ܈ ﻮﺰول ﻴﺬﻲ اﻣܹﻮ ن اﻣﻊﺎﴆ ܋ﻫ واﺋﻢ ﻛﺎل ن ﶊﺪا ﺻﻨﺒﻮ ‪.‬‬ ‫واﻣﺼﻨﺒﻮ اذي ﻻ ﻈﻜ܈ ه‪ّ .‬‬ ‫ﻘܼﻚ ك ﻉﲆ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻘﺄﻮﺰل ﻴﺬﻲ اﻣܹﻮ ‪.‬‬ ‫اﻣﺜﺎﻣﺜﺔ ﻛﺼﺪﻲ ا ﻩﺮ اﻣﺘﻊﺮﯾﺾ ܉ﺬﻛﺮ اﻣﻊﺎﴆ و ܻـﺒﺎﻴﻳ ﳑﻫ ﻞﺎﻬܒ ﻈﺒﺎدܓﻳ وﳓﺮﻲ ﻣﻎﲑ ﷲ‪ .‬وܓﺜﺒﻴܒ‬ ‫ﻛﺪ ّف ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻉﲆ اﻣﴫا اﳌܹـﺘﻜﲓ و ܮ ﺻﻳ اﻣﻊﺒﺎد ﻣﻮهﻳ اﻥﻜﺮﱘ‪.‬‬ ‫ﻬﻮﻈﻲ اﻣﻊﺒﺎدا ‪ .‬ﻈﲏ ا ﻈﻪﺎل اﻣﺒﺪﻬﻴﺔ اﻣﱵ اﻣﺼ ﻛﻮاهﺎ‪ ,‬واﳌﺎﻣﻴﺔ‬ ‫اﻣﺮا܉ﻊﺔ ܻﺎ ܉ﻵﺎܓﲔ اﻣﻊﺒﺎ ܓﲔ اﱃ ّ‬ ‫‪688‬‬ ‫اﻣﱵ ﳓﺮ اﻣﺒﺪن ܸـﻨﺎهﺎ‪ ,‬ﻟﻦﺘﻨﺒﻴﻳ ﻉﲆ ﻩﺎ ﻟﻦﺮܸﻮل ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻩﻫ اﻻﺧﺘﺼﺎ اﻣﺼ‬ ‫اﻣﱵ ﺟﻊﻦܒ ﻛﺮ܉ﺔ وﳓﺮ اﻣﺒﺪن اﻣﱵ ﻞﺎﻬܒ ّﳘﺘﻳ ﻘﻴﻳ ﻛﻮﯾّﺔ‪ .‬وي ﻈﻨﻳ ﻉﻦﻴﻳ اﻣﺼ اﻣܹ م اﻬﻳ ﻴﺪى‬ ‫ﻩﺎﺋﺔ ܉ﺪﻬﺔ ﻘﻴﻵﺎ ﲨﻢ ﰲ ]‪78‬و[ ﻬﻙﻳ ܋ ّﺮ ﻩﻫ ﻴ܈‪.‬‬ ‫ا ﺎﻩܹﺔ ܩﺬف اﻟ م ا ﺧﺮى‪ 689‬دﻻة ا وﱃ ﻉﻦﻴﻵﺎ‪ .‬اﻣܹﺎدܸﺔ ﻩﺮاﻉﺎ ّ‬ ‫ﺣﻚ اﻣܹﺠﻇ اذي‬ ‫ﻴﻮ ﻩﻫ ﲨة ﺻﻨﻊﺔ اﻣﺒﺪﯾﻇ ا ا ܸﺎﻛﻳ ﻛﺎﺋه ﻩܹﺎﻛﺎ ﻩﻄﺒﻮﻉﺎ وﱂ ﻼﻜﻫ ّ‬ ‫ﻩﺘﳫﻙﺎ‪ .‬اﻣܹﺎ܉ﻊﺔ ﻛﺎل ﻣﺮ܉ّﻝ‬ ‫ﻘﻴﻳ ﺣܹـﻨﺎن‪ ,‬و ودﻲ ﻉﲆ ﻂﺮﯾﻚ اﻻﻣﺘﻙﺎ اﻣﱵ ﱔ ّم ﻩﻫ ا ﻩّﻵﺎ ‪ ,‬وﴏف اﻥام ﻈﻫ ﻣﻙﻄ‬ ‫اﳌﻀﻪﺮ اﱃ ﻣﻙﻄ اﳌﻈﻵﺮ وﻘﻴﻳ ﻅﻵﺎ ﻥﻜﱪاء ܻﺄﻬﻳ و ܚﺒﺎ ﻣﻊ ّﺰ ܸﻦﻄﺎﻬﻳ وﻩﻨﻳ ܮﺬ ا ﻦﻙﺎء ﻛﻮﻣﻵﻨ‬ ‫]ﯾﺄﻩﺮك[‪ 690‬ﻩﲑ اﳌﺆﻩﻨﲔ ܋ﻜﺬا‪ .‬اﻣﺜﺎﻩﻨﺔ ﻉﲅ ܉ﻵﺬا ان ﻩﻫ ﺣﻜﻮق ﷲ اﻣﱵ ܓﻊ ّﺒﺪ اﻣﻊﺒﺎد ܉ﻵﺎ اﻬﻳ ܉ّﻵﻨ‬ ‫وﻩﺎﻥﻜﻵﻨ وﻈﺮض ܉ﱰك اﻣﺘﻪﺎ اﻣﻊﻄﺎء ﻩﻫ ﻈﺒﺪ ﻩﺮ܉ﻮ وܕﺮك ﻈﺒﺎد ܉ّﻳ‪.‬‬ ‫ّ‬ ‫وﻛﻮه ّ‬ ‫ﺟﻢ ﺟ ه }ان ܻﺎﻬ܃ﻝ ﻴﻮ ا ܉ﱰ{ ﻘﻴﻳ ﲬܷ ﻘﻮاﺋﺪ‪ .‬ا وﱃ ﻉﻦﻢ ا ﻩﺮ ا ﻛﺒﺎل ﻉﲆ‬ ‫ܻﺄﻬﻳ وܕﺮك اﻻﺣﺘﻙﺎل ﺑܼﺎﻬ܃ﻳ ﻉﲆ ܸﺒﻴﻢ اﻻܸـﺘﺌﻨﺎف اذي ﻴﻮ ﺣܹﻫ اﳌﻮﻛﻇ‪ .‬وﻛﺪ ﻞـﱶ ﰲ‬ ‫‪691‬‬ ‫اﻣﺘﲋﯾﻢ ﻩﻮاﻛﻊﻳ‪ .‬اﻣﺜﺎﻬﻴﺔ ﯾ ّﺘﺠﻳ ان ﳚﻊﻦﻵﺎ ﲨة اﻻﻉﱰاض ﻩﺮܸة ܸﺎل ا ﳬﺔ ﺎﲤﺔ ا ﻏﺮاض‬ ‫ّ‬ ‫اﻣﻜﻮي ا ﻩﲔ{ وﻈﲎ اﻣܼﺎئ اﻣﻊﺎﴆ ܋ﻫ واﺋﻢ‪ .‬اﻣﺜﺎﻣﺜﺔ اﳕﺎ‬ ‫ﻞﻜﻮه ܓﻊﺎﱃ }ان ܮﲑ ﻩﻫ اܸـﺘﺄﺟﺮ‬ ‫ﱂ ﻳܹ ّﻪﻳ‪ 692‬اﲰﻳ ﻣﻴﺘﻨﺎول ّ‬ ‫ﰻ ﻩﻫ ﻞﺎن ﰲ ﻩﺜﻢ ܩﺎه ﻩﻫ ﻛﻴﺪ ادﻼﻫ ا ّﻚ‪ .‬اﻣﺮا܉ﻊﺔ ﺻ ّﺪ اﶺة‬ ‫‪686‬‬ ‫‪687‬‬ ‫‪688‬‬ ‫‪689‬‬ ‫‪690‬‬ ‫‪691‬‬ ‫‪692‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﯾﻵﺎم‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳌﺆدﯾﺔ‬ ‫ﻘﻲ د‪ :‬ﻣﺮܸﻮل ﷲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﺧﺮوي‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻﻉﱰاض‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻳܹﻪﻊﻳ‬ ‫‪169‬‬ ‫‪arabic edition‬‬ ‫ﲝﺮف اﻣﺘﻮﻛﻴﺪ ا ﺎ ي غﺮى اﻣﻜܹﻨ اذي ﻘﻴﻳ دﻻة ﻉﲆ اﻬﻳ ﱂ ﯾﺘﻮﺟّ ﻳ ﻘﻊه اﱃ اﻣﺼﺪق وﱂ ﯾﻜﺼﺪ‬ ‫اﻻﻘﺼﺎح ﻈﻫ ا ّﻚ وﱂ ﯾﻨﻄﻚ اﻻ اﻣܼـﻨﺄن اذي ﻴﻮ ﻛﺮﻼﻫ اﻣﺒﻎﻲ وا ܹﺪ وﻉﲔ اﻣﺒﻎﻀﺎء اﻣﱵ ﱔ‬ ‫ﻬﺘﻴﺠﺔ اﻣﻎﻴﻄ وا ﺮد‪ .‬وذك وﲰﻳ ﲟﺎ ﯾﻨﱯ ﻈﻫ ا ﻜﺪ‪ .‬ا ﺎﻩܹﺔ ﺟﻊﻢ ا ﱪ ﻩﻊﺮﻘﺔ ﻴﻮ اﻣﺒﱰ ﻟﻦﻊﺪو‬ ‫اﻣܼﺎئ ّ‬ ‫ﺣﱴ ﻞﺄﻬّﻳ اﶺﻵﻮ اذي ﯾﻜﺎل ه اﻣﺼﻨﺒﻮ ‪.‬‬ ‫ّ‬ ‫ّﰒ ﻴﺬﻲ اﻣܹﻮ ﻩﻇ ﻉﻦ ّﻮ ]‪ [ 78‬ﻩﻄﻦﻊﻵﺎ وﲤﺎم ﻩﻜﻄﻊﻵﺎ واܓﺼﺎﻘﻵﺎ ﲟﺎ ﻴﻮ ﻂﺮا ا ﻩﺮ ﳇﻳ ﻩﻫ‬ ‫غﻴ܃ﻵﺎ ﻩܼﺤﻮﻬﺔ اﻣﻨﻜܒ ا ﺋﻢ ﻩﻜﺘﲋ اﶈﺎܸﻫ ﻍﲑ اﻣﻜ ﺋﻢ‪ ,‬ﻘﻵـﻲ ܮﺎﻣﻴﺔ ﻈﻫ ܓﺼﻨّﻇ ﻩﻫ ﯾﺘﻨﺎﻛﻢ‬ ‫اﻣﺘﻨﻜﻴܒ وﯾﻊﻪﻢ ܉ﻊﻪﻢ ﻩﻫ ﯾﺘﻊﺎﻂﻰ ﶈﺎﺟّ ﺘﻳ اﻣﺘﺒﻜﻴܒ‪ .‬وﻛﺎل ﻛﺒﻢ ك وﻩﺎ اذﻼﻫ ܓﺼ ّﺪوا ﻣﻊﻨﺎدﻲ‪,‬‬ ‫ي اﻣﻜﺮ ن‪ ,‬وﻩﻊﺎ ﺿﺔ اܓﻳ ﻘﻜﺎدﻴﻨ ﷲ وﻈـﺠّ ـﺰﻴﻨ و ّﳗﻫ ﻣﻙﺎﻅﻵﻨ و ّﲰﺠﻵﺎ وﺻﺎ ﻩﻫ ܸﻜﻂ‬ ‫اﻥام‪ .‬ﻘﺄﺻﺒﺤﻮا ܉ﻵﺎ ﲵﻜﺔ ا ام‪ .‬ﻘﺄ ّوﻣﻵﻨ ووﻻﻴﻨ اﻣﺘﻜﺬﯾ܈ ا܉ﻮ ﲦﺎﻩﺔ ﻩܹـﻴﻦﻪﺔ ܋ﻫ ﺣﺒﻴ܈‪.‬‬ ‫وي ﻬﻳ ﻉﺎ ض ا ﻩﻫ اﻣﻜﺮ ن وܸﻮ ا ﳀﺒﺎ ﻘﻴﻵﺎ وا ﻲ وان ﻈﻮا ﻲ‪ .‬ﳁﻫ ﲨة ﻩﺎ ﻛﺮ ﻈﻨﻳ ﻬﻳ‬ ‫]ﻉﺎ ض[‪ّ } 694‬ا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{ ܉ﻜﻮه‪” :‬اا ﻉﺎﻂﻴﻨﺎك اﻣﺰﻩﺎﺟﺮ ّ‬ ‫ﻘﺼﻢ ﻣﺮ܉ّﻝ وﻴﺎﺟﺮ ان ܻﺎﻬ܃ﻝ‬ ‫ﻘﻎﲑ اﻣܹﻮ وﻩﺎ ܉ﺪل ܸﻮى ܚ ث ﳇﻪﺎ ﻴﻫّ ﻩﻫ اﻣܹﻪﺎﺟﺔ واﻣﺮﻞﺎﻞﺔ ﰲ اﳌﺮܓﺒﺔ‬ ‫ﻴﻮ اﻣﻙﺎﺟﺮ‪ّ “.‬‬ ‫‪696‬‬ ‫‪695‬‬ ‫اﻣﻊﻲ واﻣﻙﻵﺎﻴﺔ ﰲ ا ﻩﺪ ا ﻛﴡ – ﻴﻜﺬا ܸﺎق ﻴﺬان ﻩܹـﻴﻦﻪﺔ وﻴﻮ ؼﺎﻣﻗ ﳌﺎ‬ ‫اﻣﻊﻦﻴﺎ وﻩﻫ ّ‬ ‫ܸﻜﺘﻳ ا ﻞﻪﺎ ﯾﺄﰐ ﰲ اف ﻉﲆ ܸﻮ اﻥﻜﻮܜﺮ وﻴﻮ ﻴﺬان ﻉﲆ ا اﻣﺘﻜﺪﻼﺮﻼﻫ ﻘﺎ ﻉﲅ ّي‬ ‫ك ﻛﻮه‪.‬‬ ‫‪697‬‬ ‫ّﰒ ﻛﺎل ا܋ﻫ اﻣﻨﻜﻴ܈ ﰲ ﺧﺮ >ܓﻙܹﲑﻲ < ܸﻮ اﻥﻜﻮܜﺮ واﻥام ﻉﻦﻴﻵﺎ ﻩﻫ ﺣﻴܙ ا ﺟﻪﺎل‬ ‫واﻣﺘﻙﺼﻴﻢ‪ .‬ﻩّﺎ ﻩﻫ ﺣﻴܙ ا ﺟﻪﺎل ﳁﻫ ܸـ ّﺘﺔ ﻈﴩ وهﺎ‪ .‬ا ّول ﰲ ܸﺒ܈ ﻮﺰوﻣﻵﺎ‪ ,‬اﻣﺜﺎﱐ ﰲ اﳌﻜﺎن‬ ‫اذي ﻮﺰﻣܒ ﻘﻴﻳ‪ ,‬اﻣﺜﺎﻣܙ ﰲ ﻘﻀﻦﻵﺎ‪ ,‬اﻣﺮا܉ﻇ ﰲ ܓﻊﺒﲑﻴﺎ ﰲ اﻣﺮ ا‪ ,‬ا ﺎﻩܷ ﰲ وﺟﻳ اﻣﻨﻈﻨ ܉ﲔ وﻣﻵﺎ‬ ‫و ﺧﺮ ܸﻮ ادﻼﻫ‪ ,‬اﻣܹﺎد ﻘﻴﻪﺎ ﻘﻴﻵﺎ ﻩﻫ اﳌﺘܼﺎ܉ﻳ‪ ,‬اﻣܹﺎ܉ﻇ ﻘﻴﻪﺎ ﻘﻴﻵﺎ ﻳܼـﺒﻳ اﻣﻙﻮاﺻﻢ‪ ,‬اﻣﺜﺎﻩﻫ ﻘﻴﻪﺎ‬ ‫ﻘﻴﻵﺎ ﻩﻫ ﻏﺮﯾ܈ اﻣﺒﺪﯾﻇ‪ ,‬اﻣﺘﺎܸﻇ ﻘﻴﻪﺎ ﻘﻴﻵﺎ ﻩﻫ اﻣﻨﺎﰞ واﳌﻨܹﻮ ‪ ,‬اﻣﻊﺎﴍ ﰲ ܸﻪﺎﺋﻵﺎ‪79] ,‬و[ ا ﺎدي‬ ‫ﻈﴩ ﰲ ﻉﺪد اܓﻵﺎ‪ ,‬اﻣﺜﺎﱐ ﻈﴩ ﰲ ﻉﺪد ﳇﻪﺎܓﻵﺎ‪ ,‬اﻣﺜﺎﻣܙ ﻈﴩ ﰲ ﻉﺪد ﺣﺮوﻘﻵﺎ‪ ,‬اﻣﺮا܉ﻇ ﻈﴩ‬ ‫ﻘﻴﻪﺎ ﻘﻴﻵﺎ ﻩﻫ اءا ‪ 698‬ا ﺿﺎﻘﺔ‪ ,‬ا ﺎﻩܷ ﻈﴩ ﻘﻴﻪﺎ ﻘﻴﻵﺎ ﻩﻫ اﻣﻴﺎءا اﶈﺬوﻘﺔ‪ ,‬اﻣܹﺎد ﻈﴩ‬ ‫ﻘﻴﻪﺎ ﻘﻴﻵﺎ ﻩﻫ اﻻدﻍﺎم اﻥﻜﺒﲑ‪.‬‬ ‫ﻩّﺎ ا ّول‪ 699‬ﻘﻜﺎل ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻮﺰﻣܒ ﰲ اﻣﻊﺎﴆ ܋ﻫ واﺋﻢ‪ .‬و ك اﻬﻳ ى‬ ‫ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﳜﺮج ﻩﻫ اﳌܹﺠﺪ وﻴﻮ ﯾﺪܮﻢ ﻘﺎﻣﺘﻜﻴﺎ ﻈﻨﺪ ا ܉ﲏ ܸﻵﻨ‬ ‫وﲢ ّﺪا وا ﻩﻫ ﺻﻨﺎدﯾﺪ ﻛﺮﻳܺ ﰲ اﳌܹﺠﺪ ﺟﻦﻮ ‪ .‬ﻘﻦﻪﺎ دܮﻢ اﻣﻊﺎﴆ ﻛﺎﻣﻮا ه ﻩﻫ اذي ﻠﻨܒ‬ ‫‪693‬‬ ‫‪693‬‬ ‫‪694‬‬ ‫‪695‬‬ ‫‪696‬‬ ‫‪697‬‬ ‫‪698‬‬ ‫‪699‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﯾﺼﺪق‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻊﻪﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻣﻙﻵﺎﻩﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܓﻙܹﲑ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣܹﺎ܉ﻇ ﻈﴩ‬ ‫‪arabic edition‬‬ ‫‪170‬‬ ‫ﲢ ّﺪث؟ ﻛﺎل ك ا ܉ﱰ‪ .‬ﯾﻊﲏ ﶊﺪا ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬وﻞﺎن ﻛﺪ ّ‬ ‫ܓﻮﰲ ﻛﺒﻢ ك ﻈﺒﺪ ﷲ ܋ﻫ‬ ‫ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ ,‬وﻞﺎن ﻩﻫ ܮﺪﳚﺔ ﴈ ﷲ ﻈﻨﻵﺎ‪ .‬وﻞﺎﻬﻮا ﻳܹ ّﻪﻮن ﻩﻫ ﻣﻴܷ ه‬ ‫ا܋ﻫ ܉ﱰ‪ .‬ﻘﺄﻮﺰل ﷲ ܓﻊﺎﱃ ﻴﺬﻲ اﻣܹﻮ ‪.‬‬ ‫و وى اﻣﻮاܩﺪي ܉ﺈܸـﻨﺎد ﻩ ّﺘﺼﻢ اﱃ ﻼﺰﯾﺪ ܋ﻫ وﻩﺎن ﻛﺎل ﻞﺎن اﻣﻊﺎﴆ ܋ﻫ واﺋﻢ اﻣܹﻵﻪﻲ ا ا‬ ‫ﻛﺮ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺎل دﻈﻮﻲ اﳕﺎ ﻴﻮ ﺟﻢ ܉ﱰ ﻻ ﻈﻜ܈ ه‪ .‬ﻣﻮ ﻴك اﻬﻜﻄﻇ‬ ‫ﻛﺮﻲ واܸﱰﺣﱲ ﻩﻨﻳ‪ .‬ﻘﺄﻮﺰل ﷲ ܓﻊﺎﱃ } ّا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{ اﱃ ﺧﺮ اﻣܹﻮ ‪ .‬ﻛﺎل ﻈﻄﺎء ﻈﻫ‬ ‫ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻞﺎن اﻣﻊﺎﴆ ܋ﻫ واﺋﻢ ﳝ ّﺮ ﲟﺤﻪﺪ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﯾﻜﻮل ه‬ ‫ﱐ ܻـﻨﺆك و ﻬﻝ ܉ﱰ ﻩﻫ اﻣﺮﺟﺎل‪ .‬ﻘﺄﻮﺰل ﷲ ܓﻊﺎﱃ } نّ ܻﺎﻬ܃ﻝ ﻴﻮ ا ܉ﱰ{ ﻩﻫ ܮﲑ ادﻬﻴﺎ‬ ‫واﻵﺧﺮ ‪.‬‬ ‫ّ‬ ‫واﻩﺎ اﻣﺜﺎﱐ ﻘﻙﻴﻳ ﻛﻮﻻن‪ .‬ܩﺪﻴﻪﺎ اﻬﻵﺎ ﻩﻜﻴﺔ ﻛﺎه ا܋ﻫ ﻈﺒﺎ واﶺﻵﻮ ‪ .‬واﻣﺜﺎﱐ اﻬﻵﺎ ﻩﺪﻬـ ّﻴﺔ ﻛﺎه‬ ‫ا ܹﻫ وﻈﻜﺮﻩﺔ وﻛﺘﺎد ‪ .‬واﻩﺎ اﻣﺜﺎﻣܙ ﻘﺮوى ]اﰊ ܋ﻫ[‪ 700‬ﻠﻊ܈ ﴈ ﷲ ﻈﻨﻳ ﻈﻫ ܸﻮل ﷲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ]‪ [ 79‬اﻬﻳ ﻛﺎل ﻩﻫ ﻛﺮ ܸﻮ اﻥﻜﻮܜﺮ ܸﻜﺎﻲ ﷲ ﻩﻫ ّ‬ ‫ﰻ ﻬﻵﺮ ﰲ ا ﻨّﺔ‬ ‫وﻞﺘ܈ ه ﻈﴩ ﺣܹـﻨﺎ ܉ﻊﺪد ّ‬ ‫ﰻ ﻛﺮان ﻛ ّﺮ܉ﻳ اﻣﻊﺒﺎد وﯾﻜ ّﺮ܉ﻮﻬﻳ ﯾﻮم اﻣﻨﺤﺮ وﻈﻄﻲ ܚﻮا ﲪة‬ ‫اﻣﻊﺮ ‪ .‬و وى ا܋ﻫ ﲻﺮ ﴈ ﷲ ﻈﻨﻵﻪﺎ‪ 701‬ﻛﺎل ﻛﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪” :‬ﻩﻫ ﻛﺮ‬ ‫ّا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ ﻈﻨﺪ ﻩﻨﺎﻩﻳ ﻩ ّﺮ واܩﺪ ܉ﻊܙ ﷲ ﯾﻮم اﻣﻜﻴﺎﻩﺔ ﻉﲑا ﻩﻫ اﳌﴩق اﱃ اﳌﻎﺮ‬ ‫ﻩﻮﻛﺮ دﻘﺎܕﺮ ّ‬ ‫ﰻ دﻘﱰ ﺑܹﻊﺔ ادﻬﻴﺎ ﻞﺘﺎ܉ﻵﺎ ّ‬ ‫دق ﻩﻫ اﻣܼﻊﺮ ﻘﻴﻵﺎ ܚﻮا ﻩﻫ ﻛﺮ ّا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ‬ ‫ﻈﻨﺪ ﻩﻨﺎﻩﻳ ﻩ ّﺮ واܩﺪ ‪“.‬‬ ‫واﻩﺎ اﻣﺮا܉ﻇ ﻘﻊﻫ ﺟﻊﻙﺮ اﻣﺼﺎدق اﻬﻳ ﻛﺎل ﻩﻫ ܓ ܸﻮ اﻥﻜﻮܜﺮ ﰲ ﻩﻨﺎﻩﻳ او ܻﻴﺌﺎ ﻩﻨﻵﺎ ﻘﺎﻬﻳ ﯾﺪلّ‬ ‫ﻉﲆ غﺎﻣܷ ا ﲑ واﻣﻈﻙﺮ ا ﻉﺪاء وﯾﺼﻴ܈ اﻣﻎﲎ وا ܠ‪ .‬واﻩﺎ ا ﺎﻩܷ ﻘﺎن ﷲ ܓﻊﺎﱃ‪ 702‬ﳌﺎ ﻛﺮ‬ ‫اﻣܹﻮ اﳌﺘﻜ ّﺪﻩﺔ ﻛﺮ ﻴﺬﻲ اﻣܹﻮ ﻞﺎﳌﻜﺎ܉ة ﻣﻵﺎ ﻬﻳ وﺻﻗ ﻘﻴﻵﺎ اﳌﻨﺎﻘﻚ ܉ﺄﻩﻮ ܉ﻊﺔ‪ :‬اﻣﺒܯﻢ‪ ,‬وܕﺮك‬ ‫اﻣﺼﻦﻮ ‪ ,‬واﻣﺮاء‪ ,‬وﻩﻨﻇ اﻣﺰﻛﻮ ‪ .‬و ﻛﺮ ﰲ ﻴﺬﻲ اﻣܹﻮ ﺻﻙﺎ ܉ﻊﺎ‪ :‬ﰲ ﻩﻜﺎ܉ة اﻣﺒܯﻢ } ّا ﻈﻄﻴﻨﺎك‬ ‫ّ‬ ‫}ﻘﺼﻢ{ ي دم ﻉﲆ اﻣﺼﻦﻮ ‪ ,‬وﰲ ﻩﻜﺎ܉ة اﻣﺮاء‬ ‫اﻥﻜﻮܜﺮ{ ي اﻥﻜﺜﲑ‪ ,‬وﰲ ﻩﻜﺎ܉ة ܕﺮك اﻣﺼ‬ ‫}ﻣﺮ܉ّﻝ{ ي ﻣﺮﺿﺎ ܉ّﻝ‪ ,‬و ﻛﺮ ﰲ ﻩﻜﺎ܉ة ﻩﻨﻇ اﻣﺰﻞﺎ }واﳓﺮ{ اد ܉ﻳ اﻣﺘﺼﺪﯾﻚ ܉ﻦﺤﻨ ا ﺿﺎي‪.‬‬ ‫ﻩﺎ اﻣܹﺎد ﻘﻦﻴܷ ﻘﻴﻵﺎ ﳾء وﻞﺬك اﻣܹﺎ܉ﻇ‪ .‬وﻩﺎ اﻣﺜﺎﻩﻫ ﻛﻮه ܓﻊﺎﱃ } ّا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{‬ ‫ﻘﻮﻉﻢ ﻩﻫ اﻥﻜـﱶ وﻴﻮ اذي ﻘﺮ ﻞـﱶ ‪ .‬وﻛﻴﻢ ﻬﻵﺮ ﰲ ا ﻨّﺔ‪ .‬و وي ﻩﺮﻘﻮﻉﺎ وﻈﻫ ا܋ﻫ ﻈﺒﺎ‬ ‫ﴈ ﷲ ﻈﻨﻵﻪﺎ‪ 703‬اﻬﻳ ّﻘﴪ اﻥﻜﻮܜﺮ ا ﲑ اﻥﻜﺜﲑ‪ .‬وﻛﻴﻢ ﺻ اﻣﻊﻴﺪ وا ﲵﻴﺔ وﻛﻴﻢ ﺟﻨܷ‬ ‫اﻣﺼﻦﻮ ‪} .‬واﳓﺮ{ ﳓﺮ اﻣﺒﺪن وﻈﻫ ﻈﻄﻴﺔ ﱔ ﺻ اﻣﻙﺠﺮ ﲜﻪﻇ واﻣﻨﺤﺮ ﲟﲎ‪80] .‬و[ وﻛﻴﻢ اﻣﻨﺤﺮ‬ ‫وﺿﻇ اﻣﻴﻪﲔ ﻉﲆ اﻣܼﻪﺎل ﻉﲆ اﻣﺼﺪ ‪} .‬ان ܻﺎﻬ܃ﻝ ﻴﻮ ا ܉ﱰ{ ﻻ ﻬܒ نّ ّ‬ ‫ﰻ ﻩﻮﻣﻮد اﱃ ﯾﻮم‬ ‫‪700‬‬ ‫‪701‬‬ ‫‪702‬‬ ‫‪703‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﻳ‬ ‫ﻘﻲ د‪ :‬ﻘﺎﻬﻳ ܸـﺒﺤﺎﻬﻳ وܓﻊﺎﱃ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﻳ‬ ‫‪171‬‬ ‫‪arabic edition‬‬ ‫اﻣﻜﻴﺎﻩﺔ ﻩﻫ اﳌﺆﻩﻨﲔ ك ود و ﻛﺮك ﻩﺮﻘﻮع ﻉﲆ ﻣܹﺎن ّ‬ ‫ﰻ ﻩܹﲅ‪ .‬واﻩﺎ اﻣﺘﺎܸﻇ ﻘﻦﻴܷ ﻘﻴﻵﺎ ﳾء‪.‬‬ ‫واﻩﺎ اﻣﻊﺎﴍ ﻘﻦﻵﺎ اﰟ واܩﺪ وﻴﻮ اﻥﻜﻮܜﺮ‪ .‬واﻩﺎ ا ﺎدي ﻈﴩ ﻘﻵـﻲ ܚ ث ا اﺟﻪﺎﻉﺎ ﻣﻴܷ ﻘﻴﻵﺎ‬ ‫اﺧﺘ ف‪ .‬واﻩﺎ اﻣﺜﺎﱐ ﻈﴩ ﻘﻵـﻲ ﻈﴩ ﳇﻪﺎ ‪ .‬واﻩﺎ اﻣﺜﺎﻣܙ ﻈﴩ ﻘﻵـﻲ اܚﻨﺎن و ܉ﻊﻮن ﺣﺮﻘﺎ‪ .‬واﻩﺎ‬ ‫اﻣﺮا܉ﻇ ﻈﴩ ﻘﻦﻴܷ ﻘﻴﻵﺎ ﳾء وﻞﺬا ا ﺎﻩܷ ﻈﴩ واﻣܹﺎد ﻈﴩ‪.‬‬ ‫واﻩﺎ ﻩﻫ ﺣﻴܙ اﻣﺘﻙﺼﻴﻢ ﻘﻜﻮه‪ّ } 704‬ا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{ اﱃ ﺧﺮﻴﺎ‪ܸ ,‬ـﺒﺎ اﻣﲋول ﻛﺪ‬ ‫ﻛ ّﺪﻩﻨﺎ ﰲ اﻥام ﻉﻦﻴﻵﺎ ﻩﻫ ﺣﻴܙ ا ﺟﻪﺎل ܸﺒ܈ ﻮﺰوﻣﻵﺎ ﻘﺄﻏﲎ ﻈﻫ ا ﻉﺎد ‪ .‬اﻣﻜﺮاءا ﻛﻮه } ّا‬ ‫ﻈﻄﻴﻨﺎك{ ﻛﺮ ا ܹﻫ وﻂﻦﺤﺔ ّا ﻬﻄﻴﻨﺎك‪ .‬ﻛﺎل اﻣﺘﱪﻼﺰي ﱔ ﻣﻎﺔ اﻣﻊﺮ اﻣﻊﺎ ܉ﺔ ﻩﻫ ّوﱄ ﻛﺮﻳܺ‪.‬‬ ‫و واﯾﺔ م ܸﻦﻪﺔ ﻈﻫ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻩﻨﻳ ﻛﻮه ﻉﻦﻴﻳ اﻣܹ م اﻣﻴﺪ اﻣﻊﻦﻴﺎ اﳌﻨﻄ ّﻴﺔ‬ ‫واﻣﻴﺪ اﻣܹﻙﲆ اﳌﻨﻄﺎ ﻞﺎﻬܒ ܓﺒﺪل اﻣﻊﲔ ﻘﻴﻵﺎ ﻬﻮا واﻟ م ﻩﻴﻪﺎ‪ .‬وﻩﻨﻳ ﻛﻮه ﻉﻦﻴﻳ اﻣܹ م ﻣﻴܷ ﻩﻫ‬ ‫اﻩﱪ اﻩﺼﻴﺎم ﰲ اﻩܹﻙﺮ‪.‬‬ ‫ّ‬ ‫ا ﻈﺮا ﻛﺎل ا ﻮﰲ }اﻥﻜﻮܜﺮ{ ﻩﻙﻊﻮل ان ﻈﻄﻴﻨﺎك واﻥﻜﺎف ﻩﻙﻊﻮل ّول‪} .‬ﻘﺼﻢ{ ﻩﺮ ﻣﺮ܉ّﻝ‬ ‫ّ‬ ‫܉ﺼﻢ }واﳓﺮ{ ﻩﻊﻄﻮف ﻉﲆ ّ‬ ‫ﻩﺘﻊﻦﻚ ّ‬ ‫ﻘﺼﻢ‪ .‬وان ܻﺎﻬ܃ﻝ اܸﻨ ان }ﻴﻮ ا ܉ﱰ{ ا܉ﺘﺪاء وܮﱪ ﰲ‬ ‫ﻩﻮﺿﻇ ]ܮﱪ[‪ 705‬ن‪ .‬وك ن ﲡﻊﻢ ﻴﻮ ﻘﺎﺻة ﻻ ﻩﻮﺿﻇ ﻣﻵﺎ ﻩﻫ ا ﻈﺮا وا ܉ﱰ ا ﱪ‪ .‬وﻛﺎل ا܉ﻮ‬ ‫اﻣﺒﻜﺎء اﻣﻙﺎء ﰲ ّ‬ ‫}ﻘﺼﻢ{ ﻟﻦﺘﻊﻜﻴ܈ ي ﻈﻜ܈ اﻣﻊﻄﺎء اﻣﺼ وﻴﻮ ﻩﺒﺘﺪ او ܓﻮﻛﻴﺪا‪.‬‬ ‫وﻘﺼﻢ اﻣﺘﻙܹﲑ واﻣﺘﺄوﯾﻢ‪ .‬ﻛﻮه ܓﻊﺎﱃ } ّا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{ ﻛﺪ ﻛ ّﺪﻩﻨﺎ ﰲ اﻥام ﻉﻦﻴﻵﺎ ﻩﻫ‬ ‫ﺣﻴܙ ا ﺟﻪﺎل وﺟﻳ اﻣﻨﻈﻨ ܉ﲔ ّوﻣﻵﺎ و ﺧﺮ اﻣﱵ ]‪ [ 80‬ﻛﺒﻦﻵﺎ ﻘﺄﻏﲎ ﻈﻫ ا ﻉﺎد ‪ .‬وا ﻄﺎ ﻟﻦﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬وﰲ اﻥﻜﻮܜﺮ اﳌﺬﻛﻮ ﻴﻵﻨﺎ ﻣﻊﻦﻪﺎء اﻣﺘﻙܹﲑ ﻛﻮال‪ .‬ا ّول وى اﻣﱰﻩﺬي ﻈﻫ‬ ‫ا܋ﻫ ﲻﺮ ﴈ ﷲ ﻈﻨﻵﻪﺎ‪ 706‬ﻛﺎل ﻛﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻴﻮ ﻬﻵﺮ ﰲ ا ﻨّﺔ ܩﺎﻘﺘﺎﻲ‬ ‫ﻩﻫ ﻴ܈ وغﺮاﻲ ﻉﲆ اد ّ واﻣﻴﺎﻛﻮ ‪ ,‬ܕﺮ܉ﺘﻳ ﻂﻴ܈ ﻩﻫ اﳌܹﻝ‪ ,‬وﻩﺎ ﻲ ܩﲆ ﻩﻫ اﻣﻊܹﻢ و܉ﻴﺾ‬ ‫ﻩﻫ اﻣﺜﻦܠ‪ .‬ﻴﺬا ܩﺪﯾܙ ﺣܹﻫ ﲱﻴܧ‪.707‬‬ ‫واﻣﺜﺎﱐ اﻬﻳ ﺣﻮض اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﰲ اﳌﻮﻛﻗ ﻛﺎه ﻈﻄﺎء‪ .‬وﰲ >ﲱﻴܧ ﻩܹﲅ<‬ ‫ﻈﻫ ﻧܷ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ܉ﻴﻨﻪﺎ ﳓﻫ ﻈﻨﺪ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ا ﻏﻙﻰ ﻏﻙﺎء‬ ‫ّﰒ ﻘﻇ ܸﻳ ﻩﺘﺒܹﻪﺎ ﻘﻜﻦﻨﺎ ﻩﺎ ﲵﻜﻝ ا ܸﻮل ﷲ ﻛﺎل ﻮﺰﻣܒ ّ‬ ‫ﻉﲇ ﻬﻙﺎ ܸﻮ ‪ .‬ﻘﻜﺮ ﺑܹﻨ ﷲ‬ ‫اﻣﺮﲪﻫ اﻣﺮﺣﲓ ّا ﻈﻄﻴﻨﺎك اﱃ ﺧﺮﻴﺎ‪ّ .‬ﰒ ﻛﺎل ܓﺪ ون ﻩﺎ اﻥﻜﻮܜﺮ؟ ﻛﻦﻨﺎ ﷲ و ܸﻮه ﻉﲅ‪ .‬ﻛﺎل‬ ‫ﻬﻵﺮ وﻉﺪﻬﻴﻳ ܉ّـﻲ ﻉﻦﻴﻳ ܮﲑ ﻞﺜﲑ ﻴﻮ ﺣﻮض ܕﺮد ﻉﻦﻴﻳ ﻩّﱵ ﯾﻮم اﻣﻜﻴﺎﻩﺔ‪ .‬ﻬﻴﺘﻳ ﻉﺪد اﻣﻨﺠﻮم ﻘﻴܯﺘﻦܠ‬ ‫اﻣﻊﺒﺪ ﻩﻨﻵﻨ ﻘﺄﻛﻮل ﻬﻳ ﻩﻫ ﻩّﱵ ﻘﻴﻜﺎل ﻬﻝ ﻻ ܓﺪ ي ﻩﺎ ܩﺪث ܉ﻊﺪك‪ .‬وﰲ ا ﱪ وان ﻉﲆ ﻞﺎﻬﻳ‬ ‫ا ܉ﻊﺔ ا ﻦﻙﺎء‪ 708‬ا ܉ﻊﺔ ﴈ ﷲ ﻈﻨﻵﻨ وان ﻩﻫ ܉ﻎﺾ واܩﺪا ﻩﻨﻵﻨ ﱂ ﻳܹﻜﻳ اﻵﺧﺮ‪ّ .‬ﰒ ﳚﻮ ن‬ ‫‪704‬‬ ‫‪705‬‬ ‫‪706‬‬ ‫‪707‬‬ ‫‪708‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﻮه‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﲱﻴܧ ﺣܹﻫ‬ ‫ﻘﻲ د‪ :‬ܮﻦﻙﺎءﻲ‬ ‫‪arabic edition‬‬ ‫‪172‬‬ ‫ﻳܹ ّﻪﻰ ك اﻣﻨﻵﺮ وا ﻮض اﻥﻜﻮܜﺮ‪ 709‬ﻥﻜـﱶ اﻣﻮ ا د واﻣܼﺎ ܉ﺔ ﻩﻫ ﻩّﺔ ﶊﺪ ﻉﻦﻴﻳ اﻣܹ م ﻴﻨﺎك‪.‬‬ ‫و ّﲰﻲ ܉ﻳ ﳌﺎ ﻘﻴﻳ ﻩﻫ ا ﲑ اﻥﻜﺜﲑ واﳌﺎء اﻥﻜﺜﲑ‪.‬‬ ‫اﻣﺜﺎﻣܙ ان اﻥﻜﻮܜﺮ اﻣﻨﺒ ّﻮ واﻥﻜﺘﺎ ﻛﺎه ﻈﻜﺮﻩﺔ‪ .‬اﻣﺮا܉ﻇ اﳌﺮاد ܉ﻳ اﻣﻜﺮ ن ﻛﺎه ا ܹﻫ‪ .‬ا ﺎﻩܷ‬ ‫اﳌﺮاد ܉ﻳ ا ܸ م ﺣﻜﺎﻲ اﳌﻎﲑ ‪ .‬اﻣܹﺎد اﳌﺮاد ܉ﻳ ܓﻴܹﲑ اﻣﻜﺮ ن وﲣﻙﻴﻗ اﻣﴩاﺋﻇ ﻛﺎه ا ܹﲔ‬ ‫܋ﻫ اﻣﻙﻀﻢ‪ .‬اﻣܹﺎ܉ﻇ ان اﳌﺮاد ܉ﻳ ﻞـﱶ ا ﲱﺎ وا ﻩّﺔ وا ܓﺒﺎع‪ 710‬ﻛﺎه ا܉ﻮ ܋ﻜﺮ ܋ﻫ ﻈﻴﺎ وا܋ﻫ‬ ‫ّوا ‪ .711‬اﻣﺜﺎﻩﻫ ان اﳌﺮاد ا ﯾﺜﺎ ﻛﺎه ا܋ﻫ ﻞﻴܹﺎن‪81] .‬و[ اﻣﺘﺎܸﻇ ان اﳌﺮاد ܉ﻳ ﻘﻊﺔ اذﻛﺮ ﺣﻜﺎﻲ‬ ‫اﳌﺎو دي‪ .‬اﻣﻊﺎﴍ ان اﳌﺮاد ܉ﻳ ﻬﻮ ﰲ ﻛﻦﺒﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ّده ﻉﲆ ا ّﻚ ܸـﺒﺤﺎﻬﻳ وܓﻊﺎﱃ‬ ‫وﻛﻄﻊﻳ ّﲻﻫ ܸﻮاﻲ‪ .‬ا ﺎدي ﻈﴩ ﻈﻨﻳ ﯾﻀﺎ ن اﳌﺮاد ܉ﻳ اﻣܼﻙﺎﻉﺔ‪ .‬اﻣﺜﺎﻬﻲ ﻈﴩ ان اﳌﺮاد ܉ﻳ‬ ‫ﻩﻊﺠﺰا ﷲ ܓﻊﺎﱃ وﻴﺪي ﻴﻢ ا ﺟﺎ܉ﺔ دﻈﻮܓﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﺣﻜﺎﻲ اﻣﺜﻊﻦﱯ‪ .‬اﻣﺜﺎﻣܙ‬ ‫ﻈﴩ ﻛﺎل ﻴ ل ܋ﻫ ﻳܹﺎف اﳌﺮاد ܉ﻳ ﻛﻮل ﻻ اه اﻻ ﷲ ﶊﺪ ܸﻮل ﷲ‪ .‬اﻣﺮا܉ﻇ ﻈﴩ ان اﳌﺮاد ܉ﻳ‬ ‫اﻣﻙﻜﻳ‪ 712‬ﰲ ادﻼﻫ‪ .‬ا ﺎﻩܷ ﻈﴩ ان اﳌﺮاد ܉ﻳ اﻣﺼﻦﻮا اﶆܷ‪ .‬اﻣܹﺎد ﻈﴩ ان اﳌﺮاد ܉ﻳ ﻩﺎ‬ ‫ﻈﻈﻨ ﻩﻫ ا ﻩﻮ وﻩﻨﻳ ﻛﻮل ﻣﺒﻴﺪ‪:‬‬ ‫وﺻﺎﺣ܈ ﻩﻦﺤﻮ ﻘﺠﻊﻨﺎ ܉ﻙﻜﺪﻲ وﻈﻨﺪ اﻣﺮداع ܉ﻴܒ ﺧﺮ ﻛﻮܜﺮ‬ ‫ي ﻈﻈﲓ‪ .‬اﻣܹﺎ܉ﻇ ﻈﴩ ﻛﺎل ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ اﳌﺮاد ܉ﻳ ا ﲑ اﻥﻜﺜﲑ ﻞﺄﻬﻳ ﻘﻮﻉﻢ ﻩﻫ‬ ‫اﻥﻜـﺜﺮ ﻠﻨﻮﻘﻢ ﻩﻫ اﻣﻨﻙﻢ وا܉ﻳ‪ .‬وﻩﻨﻳ اﻬﻳ ﻛﻴﻢ ﻣﺒﻊﺾ ﻧܹﺎﺋﻵﻨ ﰈ ا܉ﻨﻝ ﻩﻫ اﻣܹﻙﺮ ﻘﻜﺎﻣܒ ܋ﻜﻮܜﺮ‬ ‫ي ﲞﲑ ﻞﺜﲑ‪ .‬اﻣﺜﺎﻩﻫ ﻈﴩ ﻈﻫ اﻧܷ ﴈ ﷲ ﻈﻨﻳ ﻩﺮﻘﻮﻉﺎ ﻴﻮ ﻬﻵﺮ ﰲ ا ﻨّﺔ ܕﺮدﻲ ﻂﲑ ﺧﴬ‬ ‫ﻛﻴﻢ ﻩﺎ ﻬﻊﻨ ﻴﺬا اﻣﻄﺎﺋﺮ ﻘﻜﺎل ﻉﻦﻴﻳ اﻣܹ م ﻬﻊﻨ ﻩﻨﻳ ﻩﻫ ﻞﻢ اﻣﻄﺎﺋﺮ وﴍ اﳌﺎء‪ .‬اﻣﺘﺎܸﻇ ﻈﴩ‬ ‫ان اﳌﺮاد ﻩﻨﻳ اﻣﺼﻦﻮا وﻞـﱶ ّ‬ ‫اﳌﺼﻦﲔ‪ .‬اﻣﻊﴩون ان اﳌﺮاد ܉ﻳ ﻘﻊﺔ اذﻛﺮ وﻞـﱶ اذ ﻛﺮﻼﻫ‪ .‬ا ﺎدي‬ ‫واﻣﻊﴩون اﻬﻳ اﻣﻙﻜﻳ وﻞـﱶ اﻣﻙﻜﻵﺎء‪.‬‬ ‫ﻬܽ‬ ‫ﻛﺎل اﻣﻜﺮﻂﱯ ﺻܧّ ﻴﺬﻲ ا ﻛﻮال ا ّول واﻣﺜﺎﱐ ﻻﻬﻳ ا܉ܒ ﻈﻫ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ّ‬ ‫اﻥﻜﻮܜﺮ‪ .‬وﲰﻇ اﻧܷ ﴈ ﷲ ﻈﻨﻳ ﻛﻮﻩﺎ ﯾﺘﺬ ﻛﺮون ا ﻮض ﻘﻜﺎل ﻩﺎ ﻠﻨܒ ى ن ﻉﻴܺ ّ‬ ‫ﺣﱴ‬ ‫ﻬﻈﺮ‪ 713‬ﻩﺜﺎﻥﻜﻨ ﯾﺘﻪﺎ ون ﰲ ا ﻮض ﻣﻜﺪ ܕﺮﻛܒ ﻈﺠﺎﺋﺰ ܮﻦﻙﻲ ﻩﺎ ّ‬ ‫ܓﺼﲇ اﻩﺮ ﻩﻨﻵﻫّ اﻻ‪ܸ 714‬ﺎﻣܒ‬ ‫ﷲ ﻈﺰ وﺟﻢ ن ﻳܹﻜﻴﻵﺎ ]‪ [ 81‬ﻩﻫ ﺣﻮض اﻣﻨﱯ ﺻﻦﻰ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬وﻘﻴﻳ ﯾﻜﻮل اﻣܼﺎﻈﺮ‪:‬‬ ‫ا ﺻﺎﺣ܈ ا ﻮض ﻩﻫ ﯾﺪاﻬﻴﻜﺎ و ﻬܒ ﺣ ّﻜﺎ ﺣﺒﻴ܈ ا ﻼﻜﺎ‬ ‫‪709‬‬ ‫‪710‬‬ ‫‪711‬‬ ‫‪712‬‬ ‫‪713‬‬ ‫‪714‬‬ ‫ﻘﻲ د‪ :‬ﻛﻮܜﺮا‬ ‫ﻘﻲ د‪ :‬واﻻܻـﻴﺎع‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻊﻙﺔ‬ ‫ﻘﻲ د‪ :‬ا ى‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻻ ان‬ ‫‪173‬‬ ‫‪arabic edition‬‬ ‫و وى اﻣﺒﻎﻮي ﰲ ܓﻙܹﲑﻲ اܸـﻨﺎد ﻩﺘﺼﻢ اﱃ ﻧܷ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل ﻛﺎل ܸﻮل ﷲ ﺻﲆ ﷲ‬ ‫ﻉﻦﻴﻳ وܸﲅ دܮﻦܒ ا ﻨّﺔ وا ا ܉ﻨﻵﺮ ﳚﺮي ܉ﻴﺎﺿﻳ ܉ﻴﺎض اﻟﻦﱭ وܩﲆ ﻩﻫ اﻣﻊܹﻢ وܩﺎﻘﺘﺎﻲ‪ 715‬ﺧﻴﺎم‬ ‫اﻟﻦﺆﻣﺆ ﻘﴬ܉ܒ ܉ﻴﺪي ﻘﺎ ا اﻣﺜﺮى ﻩܹﻝ ﻘﺮ ﻘﻜﻦܒ ﱪﯾﻢ ﻉﻦﻴﻳ اﻣܹ م ﻩﺎ ا؟ ﻛﺎل اﻥﻜﻮܜﺮ اذي‬ ‫ﻈﻄﺎﻞﻳ ﷲ‪ .‬و وى اﯾﻀﺎ ﲪﻳ ﷲ اܸـﻨﺎد ﻩ ّﺘﺼﻢ اﱃ اﰊ ﻂﻦﺤﺔ ﻈﻫ ܚﻮان ﴈ ﷲ ﻈﻨﻳ ﻛﺎل‬ ‫ﻛﺎل ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ا ﻈﻨﺪ ﻈﻜﺮ ﺣﻮﴈ ود اﻣﻨﺎ ﻈﻨﻳ ﻴﻢ اﻣﻴﻪﻫ ي‬ ‫ﴐ܉ﻵﻨ ܉ﻊﺼﺎي واﻬﻳ ّ‬ ‫ﻣﻴﻎܒ ﻘﻴﻳ ﻩﲒاان ﻩﻫ ا ﻨّﺔ‪ .‬ܩﺪﻴﻪﺎ ﻩﻫ و ق واﻵﺧﺮ ﻩﻫ ﻴ܈ ﻂﻮه ﻩﺎ‬ ‫܉ﲔ ܉ﴫى وﺻﻨﻊﺎء و ﻩﺎ ܉ﲔ اﯾة وﻩﻜﺔ او ﻩﻫ ﻩﻜﺎف ﻴﺬا اﱃ ﻈﻪﺎن‪ .‬وﲨﻴﻇ ﻩﺎ ﻛﻴﻢ ﰲ ܓﻙܹﲑﻲ‬ ‫ﻛﺪ ﻈﻄﻴﻳ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪.‬‬ ‫و ﻛﺮ ﰲ >اﳌﻨﺘܯ܈< ﻛﻮاﻻ ﺧﺮى ﻍﲑ ﻴﺬﻲ ﲬܹﺔ‪ .‬ܩﺪﻴﺎ ن اﻥﻜﻮܜﺮ وﻻدﻲ ﻻن اﻵﯾﺔ و د‬ ‫ﻘﻴﻪﻫ ﻉﺎ܉ﻳ ܉ﻊﺪﻩﻵﻨ‪ .‬اﻣﺜﺎﻬﻲ ان اﳌﺮاد ܉ﻳ اﻣﻙﻀﺎﺋﻢ اﻥﻜﺜﲑ ‪ .‬اﻣﺜﺎﻣܙ اﻬﻳ ا ﻦﻚ ا ܹﻫ‪ .‬اﻣﺮا܉ﻇ اﻬﻳ اﳌﻜﺎم‬ ‫اﶈﻪﻮد‪ .‬ا ﺎﻩܷ اﻬﻳ ﻴﺬﻲ اﻣܹﻮ ﻻﻬﻵﺎ ﻩﻇ ﻛﴫﻴﺎ ﻩܼـﺘﻪة ﻉﲆ وﺟﻮﻲ ﻩﻫ ا ﻈﺠﺎ ﳁﺠﻪﻮع ﻩﺎ ﰲ‬ ‫اﻵﯾﺔ ܸـ ّﺘﺔ وﻈﴩون ﻛﻮﻻ‪.‬‬ ‫‪716‬‬ ‫وﻛﻮه ّ‬ ‫}ﻘﺼﻢ ﻣﺮ܉ّﻝ واﳓﺮ{ ﰲ اﳌﻊﲎ ܉ﻳ ﻣﻊﻦﻪﺎء اﻣﺘﻙܹﲑ ﻛﻮال‪ .‬ا ّول ان اﳌﻊﲎ ﻛﻨ اﻣﺼ‬ ‫اﳌﻙﺮوﺿﺔ ﻉﻦﻴﻝ واﻲ اﻣﻀﺤﺎك ﻈﻫ ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ‪ .‬اﻣﺜﺎﻬﻲ ﻛﺎل ﻛﺘﺎد وﻈﻄﺎء وﻈﻜﺮﻩﺔ‬ ‫ّ‬ ‫ﻘﺼﻢ ﻣﺮ܉ّﻝ ﺻ اﻣﻊﻴﺪ ﯾﻮم ]‪82‬و[ اﻣﻨﺤﺮ واﳓﺮ ﻧܹﻜﻝ‪ .‬وﻛﺎل اﻧܷ ﴈ ﷲ ﻈﻨﻳ ﻞﺎن اﻣﻨﱯ‬ ‫ﯾﺼﲇ ﻘﺄﻩﺮ ن ّ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﯾﻨﺤﺮ ّﰒ ّ‬ ‫ﯾﺼﲇ ّﰒ ﯾﻨﺤﺮ‪ .‬وﻞﺬك ﻛﺎل ܸﻊﻴﺪ ܋ﻫ ﺟﺒﲑ ﯾﻀﺎ‬ ‫ّ‬ ‫ﺻﻢ ﻣﺮ܉ّﻝ ﺻ اﻣﺼﺒܧ اﳌﻙﺮوﺿﺔ ﲜﻪﻇ واﳓﺮ اﻣﺒﺪن ﲟﲎ‪ .‬وﻞﺬك ﻛﺎل ܸﻊﻴﺪ ܋ﻫ ﺟﺒﲑ ﯾﻀﺎ‬ ‫ﻮﺰﻣܒ ﰲ ا ﺪﯾﺒﻴﺔ ܩﲔ ﺣﴫ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻈﻫ اﻣﺒﻴܒ ﻘﺄﻩﺮﻲ ﷲ ܓﻊﺎﱃ ن ّ‬ ‫ﯾﺼﲇ‬ ‫وﯾﻨﺤﺮ اﻣﺒﺪن وﯾﻨﴫف ﻘﻙﻊﻢ ك‪ .‬اﻣﺜﺎﻣܙ ﻛﺎل ﻈﻜﺮﻩﺔ اﳌﻊﲎ ّ‬ ‫ﺻﻢ اﻣﻙﺠﺮ اﳌﺰدﻣﻙﺔ واﳓﺮ اﻣﻵﺪي‪.‬‬ ‫اﻣﺮا܉ﻇ ﻛﺎل ا܋ﻫ ﺟﺒﲑ اﳌﻊﲎ ادع ܉ّﻝ‪ 717‬وܸه‪ .‬ا ﺎﻩܷ ﻛﺎل اﻣﻀﺤﺎك اﳌﻊﲎ اܸـﺘﻮ ܉ﲔ اﻣܹﺠﺪܓﲔ‬ ‫ﺟﺎﻣܹﺎ ّ‬ ‫ﺣﱴ ﯾﺒﺪو ﳓﺮك‪ .‬اﻣܹﺎد ﻛﺎل ﻉﲇ ﴈ ﷲ ﻈﻨﻳ اﳌﻊﲎ ا ﻘﻇ ﯾﺪﯾﻝ اﻣﺘﻜﺒﲑ ﻘﻮق ﳓﺮك‪.‬‬ ‫اﻣܹﺎ܉ﻇ ﻛﺎل ا܉ﻮ اﻻﺣﻮ اﳌﻊﲎ اܸـﺘﻜﺒﻢ اﻣﻜﺒة ܉ﻨﺤﺮك‪ .‬اﻣﺜﺎﻩﻫ ﻛﺎل ا܉ﻮ ﺻﺎﱀ اﳌﻊﲎ ﺿﻇ ﳝﻴﻨﻝ‬ ‫ﻉﲆ ܻﻪﺎك ﻈﻨﺪ ﳓﺮك ﰲ اﻣﺼ وﻩﻨﻳ ﻛﻮل اﻣܼﺎﻈﺮ‬ ‫اا ﺣﻜﻨ ﻴﻢ ﻬܒ ّﰪ غﺎد وܸـ ّﻴﺪ ﻴﻢ ا ܉ﻄܧ اﳌﺘﻨﺎﺣﺮ‬ ‫ي اﳌﺘﻜﺎ܉ﻢ‪.‬‬ ‫اﻣﺘﺎܸﻇ ﻛﺎل و اﻣﻨﻮن اﳌﻊﲎ ا ܉ܧ ﻴﻮاك ﰲ ﻛﻦﺒﻝ‪ .‬وﻛﺎل اﻣﻜﺮﻂﱯ ﻛﺎل ا܋ﻫ اﻣﻊﺮﰊ ﻩﺎ ﻩﻫ ﻛﺎل ان‬ ‫اﳌﺮاد اﻣﺼﻦﻮا اﳌﻙﺮوﺿﺔ ﻘ ﻬﻵﺎ ﻛﻫ اﻣﻊﺒﺎدا وﻛﺎﻉﺪ ا ܸ م وﻈﻈﻨ دﻉﺎﰂ ادﻼﻫ‪ .‬واﻩﺎ ﻩﻫ ﻛﺎل‬ ‫اﻬﻵﺎ ﺻﻦﻮ اﻣﺼﺒܧ اﳌﺰدﻣﻙﺔ ﻘ ﻬﻵﺎ ﻩﻜﺮوﻬﺔ اﻣﻨﺤﺮ وﻴﻮ ﰲ ك اﻣﻴﻮم وﻻ ﺻﻦﻮ ﻘﻴﻳ ﻛﺒﻢ اﻣﻨﺤﺮ‬ ‫‪715‬‬ ‫‪716‬‬ ‫‪717‬‬ ‫ﻘﻲ د‪ :‬وܩﺎﻘﺎܓﻳ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻉﻦﻪﺎء‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻣﺮ܉ﻝ‬ ‫‪arabic edition‬‬ ‫‪174‬‬ ‫ﻘـܯﺼّ ﻵﺎ ﻩﻫ ﲨة اﻣﺼﻦﻮا ﻻﻛﱰاﻬﻵﺎ اﻣﻨﺤﺮ‪ .‬ﻛﻦܒ واﻩﺎ ﻩﻫ ﻛﺎل اﻬﻵﺎ ﺻ اﻣﻊﻴﺪ ﻘﺬك ܉ﻎﲑ ّﻩﻜﺔ‬ ‫ا ﻣﻴܷ ّﲟﻜﺔ ﺻ ﻈﻴﺪ اﺟﻪﺎع ﻘﻴﻪﺎ ﺣﻜﺎﻲ ا܉ﻮ ﲻﺮ‪ .‬ﻛﺎل ا܋ﻫ اﻣﻊﺮﰊ ﻘﺎﻩﺎ ﻩﺎك ﻘﻜﺎل ]‪ [ 82‬ﻩﺎ‬ ‫ﲰﻊܒ ﻘﻴﻳ ܻﻴﺌﺎ واذي ﯾﻜﻇ ﰲ ﻬﻙﴘ ان اﳌﺮاد ܉ﺬك ﺻ ﯾﻮم اﻣﻨﺤﺮ واﻣﻨﺤﺮ ܉ﻊﺪﻴﺎ‪ .‬واﻩﺎ ﻛﻮل‬ ‫ﻩﻫ ﻛﺎل ان اﳌﻊﲎ ا ﻘﻇ ﯾﺪﯾﻝ ﻈﻨﺪ اﻻﺣﺮام اﻣﺼﻦﻮا اﱃ ﻘﻮق ﳓﺮك و ّ‬ ‫ﯾﺪل ﻉﻦﻴﻳ ﻩﺎ وي ﻈﻫ ﻉﲇ‬ ‫ﴈ ﷲ ﻈﻨﻳ اﻬﻳ ﻛﺎل ﳌﺎ ﻮﺰﻣܒ ﻴﺬﻲ اﻵﯾﺔ ﻛﺎل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﱪﯾﻢ ﻉﻦﻴﻳ اﻣܹ م ﻩﺎ‬ ‫ﻴﺬﻲ اﻣﻨﺤﲑ اﻣﱵ ﻩﺮﱐ ﷲ ܉ﻵﺎ؟ ﻛﺎل ﻣﻴܹܒ ܉ﻨﺤﲑ وﻥﻜ ّﻨﻳ ﯾﺄﻩﺮك ا ا ﲢ ّﺮﻩܒ اﻣﺼ ان ܕﺮﻘﻇ‬ ‫ﯾﺪﯾﻝ وا ا ّﻞﱪ وا ا ﻘﻊܒ ܸﻝ ﻩﻫ اﻣﺮﻛﻮع وا ا ﺪ ﻘﺎﻬﻵﺎ ﺻ ܓﻨﺎ وﺻﻦﻮ اﳌ ﺋﻜﺔ اذﻼﻫ‬ ‫ﰲ اﻣܹﻪﻮا اﻣܹـﺒﻇ‪ .‬وان ّ‬ ‫ﻥﻜﻢ ﳾء ﻛﻴﺔ وان ﻛﻴﺔ اﻣﺼ ﻘﻇ اﻣﻴﺪﻼﻫ ﻈﻨﺪ ّ‬ ‫ﻞﻢ ܕﻜﺒﲑ ‪.‬‬ ‫واﻩﺎ ﻩﺎ وي ﻈﻫ ﻉ ّﲇ ﴈ ﷲ ﻈﻨﻳ ﻛﻮه ّ‬ ‫}ﻘﺼﻢ ﻣﺮ܉ّﻝ واﳓﺮ{ اﻬﻳ وﺿﻇ اﻣﻴﻪﲔ ﻉﲆ اﻣܼﻪﺎل‬ ‫ﰲ اﻣﺼ ﻘﻜﺪ اﺧﺘﻦﻗ ﻉﻦﻪﺎ ا ﰲ ك ﻉﲆ ܚ ܚﺔ ﻛﻮال‪ .‬ܩﺪﻴﺎ ﻻ ܓﻮﺿﻇ ﰲ ﻘﺮﯾﻀﺔ وﻻ اﻘة‬ ‫ـﺘﺤ܈ ﰲ اﻣﻨﻙﻢ‪ .‬واﻣﺜﺎﻬﻲ ﻻ ﯾﻙﻊﻦﻵﺎ ﰲ‬ ‫ﻻن ك ﻩﻫ ا اﻻﻈﺘﻪﺎد وﻻ ﳚﻮ ﰲ اﻣﻙﺮض وﻻ ﻳܹ ّ‬ ‫‪718‬‬ ‫اﻣﻙﺮﯾﻀﺔ وﯾﻙﻊﻦﻵﺎ ﰲ ]اﻣﻨﺎﻘة اܸـﺘﻊﺎﻬﺔ ﻻﻬﻳ ﻩﻮﺿﻇ ّ‬ ‫ܕﺮﺧܽ‪ .‬اﻣﺜﺎﻣܙ ﯾﻙﻊﻦﻵﺎ ﰲ[ اﻣﻙﺮﯾﻀﺔ واﻣﻨﺎﻘة‬ ‫وﻴﻮ اﻣﺼﺤﻴܧ ﻻﻬﻳ ܚﺒܒ ان ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﺿﻇ ﯾﺪﻲ اﻣﻴﻪﲎ ﻉﲆ اﻣﻴﴪى ﻩﻫ‬ ‫ܩﺪﯾܙ واﺋﻢ ܋ﻫ ﺣﺠﺮ ﴈ ﷲ ﻈﻨﻳ وﻍﲑﻲ‪ .‬ﻛﺎل ا܋ﻫ اﳌﻨﺬ و܉ﻳ ﻛﺎل ﻩﺎك واﲪﺪ واﲮﻚ وﺣﲄ‬ ‫ـﺘﺤ܈ ك ﲱﺎ اﻣﺮي و ى ﺟﻪﺎﻉﺔ ܸﺎل اﻣﻴﺪ وﳑﻫ وﯾﻨﺎ ك ﻈﻨﻳ‬ ‫ك ﻈﻫ اﻣܼﺎﻘﻊﻲ واܸ ّ‬ ‫ا܋ﻫ اﻣﺰ܉ﲑ وا ܹﻫ اﻣﺒﴫي وا܋ﺮاﻴﲓ اﻣﻨܯﻊﻲ‪.‬‬ ‫ّ‬ ‫وﻛﺎل ﺻﺎﺣ܈ >اﳌﻨﺘܯ܈< ﻘﺎن ﻛﻴﻢ اﻟ ﺋﻚ ﻈﻨﺪ اﻣﻨﻊﻪﺔ اﻣܼﻜﺮ ﻘﲅ ﻛﺎل ﻘﺼﻢ وﱂ ﯾﻜﻢ ﻘﺎܻﻜﺮ‬ ‫ﻛﻴﻢ ا ﻮا ﻩﻫ وﺟﻮﻲ‪ .‬ا ّول ان اﻣܼﻜﺮ ﻈﺒﺎ ]‪83‬و[ ]ﻈﻫ[‪ 719‬اﻣﺘﻊﻈﲓ وه ܚ ܚﺔ ﻞﺎن ܩﺪﻴﺎ‬ ‫ﯾﺘﻊ ّﻦﻚ اﻣﻜﻦ܈ وﻴﻮ ان ﯾﻊﲅ ان ܓك اﻣﻨﻊﻪﺔ ﻩﻨﻳ ﻻ ﻩﻫ ﻍﲑﻲ‪ .‬واﻣﺜﺎﻬﻲ اﻟﻦܹﺎن وﻴﻮ نْ ﳝﺪܩﻳ‪.‬‬ ‫واﻣﺜﺎﻣܙ اﻣﻊﻪﻢ وﻴﻮ ان ﳜﺪﻩﻳ وﯾﺘﻮاﺿﻇ ه‪ .‬واﻣﺼ ﻩܼـﺘﻪة ﻉﲆ ﻴﺬﻲ اﳌﻊﺎﻬﻲ وﻉﲆ ﻩﺎ ﻴﻮ‬ ‫ﯾﺪ‪ 720‬ﻩﻨﻵﺎ ﻘﺎ ﻩﺮ اﻣﺼﻦﻮ ﻩﺮ اﻣܼﻜﺮ و اد ﻘﻜﺎن ا ﻩﺮ اﻣﺼﻦﻮ ﺣܹﻫ‪ .‬واﻬﻴﻵﺎ اﻬﻳ ﻣﻮ ﻛﺎل‬ ‫ﻘﺎܻﻜﺮ ﻥﻜﺎن ك ﯾﻮﻴﻨ اﻬﻳ ﻩﺎ ﻞﺎن ܻﺎﻛﺮا واﻩﺎ اﻣﺼ ﻘﺎﳕﺎ ﻈﺮﻘﻵﺎ اﻣﻮي‪ .‬وﻛﻴﻢ ﻩﻊﲎ ّ‬ ‫ﻘﺼﻢ‬ ‫ﻘﺎܻﻜﺮ وﻛﻴﻢ اﳌﻊﲎ ﻘﺎدع ﷲ وا ّول وﱃ‪.‬‬ ‫وﻛﻮه ܓﻊﺎﱃ } نّ ܻﺎﻬ܃ﻝ{ ي ﻩﺒﻎﻀﻝ وﻴﻮ اﻣﻊﺎﴆ ܋ﻫ واﺋﻢ }ﻴﻮ ا ܉ﱰ{ ي ﻻ ﻈﻜ܈ ه‪.‬‬ ‫وﻞﺎﻬܒ اﻣﻊﺮ ﺗܹ ّﻪﻲ ﻩﻫ ﻞﺎن ه ܉ﻨﻮن و܉ﻨﺎ ّﰒ ﻩﺎ اﻣﺒﻨﻮن و܉ﻜﻲ اﻣﺒﻨﺎ ܉ﱰ‪ .‬ﯾﻜﺎل اﻬﻳ وﻛﻗ‬ ‫ﻩﻇ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻼﻜ ّﻦﻪﻳ ﻘﻜﺎل ه ﲨﻇ ﻩﻫ ﺻﻨﺎدﯾﺪ ﻛﺮﻳܺ ﻩﻇ ﻩﻫ ﻠﻨܒ واﻛﻙﺎ ﻘﻜﺎل‬ ‫ﻩﻇ ك ا ܉ﱰ‪ .‬وﻞﺎن ﻛﺪ ܓﻮ ّﻘﻲ ﻛﺒﻢ ك ﻈﺒﺪ ﷲ ܋ﻫ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻞﺎن‬ ‫ﻩﻫ ܮﺪﳚﺔ ﴈ ﷲ ﻈﻨﻵﺎ‪ .‬ﻘﺄﻮﺰل ﷲ ܓﻊﺎﱃ ﻴﺬا } نّ ܻﺎﻬ܃ﻝ ﻴﻮ ا ܉ﱰ{ ي اﳌﻜﻄﻮع ﻛﺮﻲ ﻩﻫ‬ ‫ܮﲑ ادﻬﻴﺎ واﻵﺧﺮ ‪.‬‬ ‫‪718‬‬ ‫‪719‬‬ ‫‪720‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﺋﺪ‬ ‫‪175‬‬ ‫‪arabic edition‬‬ ‫و ﻛﺮ ﻈﻜﺮﻩﺔ ﻈﻫ ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻛﺎل ﻞﺎن ﻴﻢ ا ﺎﻴﻦﻴﺔ ا ا ﻩﺎ ا܋ﻫ اﻣﺮﺟﻢ ﻛﺎﻣﻮا‬ ‫܉ﱰ ﻘ ن ﻘﻦﻪﺎ ﻩﺎ ا܋ﺮاﻴﲓ ܋ﻫ اﻣﻨﱯ ﻉﻦﻴﻳ اﻣܹ م ﺧﺮج ا܉ﻮ هﻢ اﱃ ﲱﺎ܉ﻳ ﻘﻜﺎل ܉ﱰ ﶊﺪ‪ .‬ﻘﺄﻮﺰل‬ ‫ﷲ ّ‬ ‫ﺟﻢ ܚﻨﺎ ﻲ ﻛﻮه ܓﻊﺎﱃ } نّ ܻﺎﻬ܃ﻝ ﻴﻮ ا ܉ﱰ{ ﯾﻊﲏ ܉ﺬك اا هﻢ‪ .‬وﻛﺎل ﴰﺮ ܋ﻫ ﻈﻄﻴﺔ اﳌﺮاد‬ ‫܉ﻳ ﻈﻜﺒﺔ ܋ﻫ ا܉ـﻲ ﻩﻊﻴﻂ‪ .‬وﻛﻴﻢ ان ﻛﺮﻳܼﺎ ﻞﺎن ﯾﻜﻮﻣﻮن ﳌﻫ ﻩﺎ ﻛﻮ ودﻲ ﻛﺪ ܉ﱰ ﻘ ن ﻞﻪﺎ ܓﻜ ّﺪم‪.‬‬ ‫ﻘﻦﻪﺎ ﻩﺎ ﻣﺮܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ]‪ [ 83‬ا܉ﻨﻳ اﻣﻜﺎﰟ ّﲟﻜﺔ وا܋ﺮاﻴﲓ اﳌﺪﯾﻨﺔ ﻛﺎﻣﻮا ܉ﱰ‬ ‫ﶊﺪ ﻘﻦﻴܷ ه ﻩﻫ ﯾﻜﻮم ܉ﺄﻩﺮﻲ ﻩﻫ ܉ﻊﺪﻲ ﻘﲋﻣܒ ]ﻴﺬﻲ[‪ 721‬اﻵﯾﺔ ﻛﺎه اﻣܹﺪي وا܋ﻫ ﯾﺪ‪.‬‬ ‫وﻛﻴﻢ ﻴﻮ ﺟﻮا ﻣﻜﺮﻳܺ ܩﲔ ﻛﺎﻣﻮا ﻥﻜﻊ܈ ܋ﻫ ا ﴍف ﳌﺎ ﻛﺪم ّﻩﻜﺔ ﳓﻫ ﲱﺎ اﻣܹﻜﺎﯾﺔ‬ ‫واﻣܹﺪاﻬﺔ وا ﺠﺎ܉ﺔ واﻟﻦﻮاء و ﻬܒ ܸـ ّﻴﺪ ] ﻴﻢ[‪ 722‬اﳌﺪﯾﻨﺔ ﻩﻫ ﻛﻮﻩﻳ ﳓﻫ ܮﲑ م ﶊﺪ؟ ﻛﺎل‬ ‫ﻠﻊ܈ ܉ﻢ ﻬﱲ ܮﲑ‪ .‬ﻘﲋﻣܒ ﰲ ﻠﻊ܈ } ﱂ ܕﺮ اﱃ اذﻼﻫ وܓﻮا ﻬﺼﻴﺒﺎ ﻩﻫ اﻥﻜﺘﺎ ﯾﺆﻩﻨﻮن ا ﺒܒ‬ ‫واﻣﻄﺎﻏﻮ { اﻵﯾﺔ وﻮﺰﻣܒ ﰲ ﻛﺮﻳܺ ﻛﻮه }ان ܻﺎﻬ܃ﻝ ﻴﻮ ا ܉ﱰ{ ﻛﺎه ا܋ﻫ ﻈﺒﺎ ﴈ ﷲ ﻈﻨﻵﻪﺎ‬ ‫اﯾﻀﺎ وﻈﻜﺮﻩﺔ‪ .‬وﻛﻴﻢ ان ﷲ وى اﱃ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻬﻵﻨ ﻴﻨ اﳌﺒﺘﻮ ون ﻛﺎه‬ ‫اﯾﻀﺎ ﻈﻜﺮﻩﺔ وܻﻵﺮ ܋ﻫ ﺣﻮܻ܈‪ .‬ﻛﺎل ﻴﻢ اﻟﻦﻎﺔ ا ܉ﱰ ﻩﻫ اﻣﺮﺟﺎل اذي ﻻ ود ه وﻩﻫ ادوا‬ ‫اذي ﻻ ﻬ܈ ه‪ّ .‬‬ ‫وﻞﻢ ﻩﺮ اﻬﻜﻄﻇ ﻩﻫ ا ﲑ ܜﺮﻲ ﻘﻵﻮ ܉ﱰ‪ .‬واﻣﺒﱰ اﻣﻜﻄﻇ ﯾﻜﺎل ܉ﱰ اﻣﴚء ܉ﱰا‬ ‫ﻛﻄﻊﺘﻳ ﻛﺒﻢ اﻻﲤﺎم‪ .‬واﻻﻬﺒﺘﺎ اﻻﻬﻜﻄﺎع واﻣﺒﺎܕﺮ اﻣܹـﻴﻗ اﻣﻜﺎﻂﻇ وا ܉ﱰ اﳌﻜﻄﻮع اذﻬ܈ ܓﻜﻮل ﻩﻨﻳ ܉ﱰ‬ ‫اﻥﻜﴪ ﯾﺒﱰ ܉ﱰا‪.‬‬ ‫وﰲ ا ﺪﯾܙ ﻩﺎ ﻴﺬﻲ اﻣﺒﺘﲑاء؟ وﺧﻄ܈ اد ﺧﻄﺒﺘﻳ اﻣﺒﱰاء ﻬﻳ ﱂ ﳛﻪﺪ ﷲ ﻘﻴﻵﺎ وﱂ ﯾﺼﻢّ‬ ‫ﻉﲆ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬وﻛﺎل ا܋ﻫ اﻣܹﻜﻴܒ ا ܉ﱰان اﻣﻊﲑ واﻣﻊﺒﺪ ﲰﻴﺎ ܉ﱰﻼﻫ ّﻣﻜة‬ ‫ﺻﲑﻲ ܉ﱰ وﯾﻜﺎل ﺟﻢ اܕﺮ ܉ﻀﻨ اﳍﻪﺰ اذي ﯾﻜﻄﻇ ﲪﻳ وﻩﻨﻳ ﻛﻮل‬ ‫ܮﲑﻴﻪﺎ‪ 723‬وﻛﺪ ܉ﱰﻲ ﷲ ي ّ‬ ‫اﻣܼﺎﻈﺮ‪:‬‬ ‫ﻣ܃ﲓ ܋ﺮ ﰲ ﻬﻙﻳ ܮﲋواﻬﺔ‬ ‫ّ‬ ‫ﻉﲆ ﻛﻄﻇ ي اﻣﻜﺮﰉ ܩﺪ اܕﺮ‬ ‫‪724‬‬ ‫واﻣﺒﱰﯾﺔ ﻘﺮﻛﺔ ﻩﻫ اﻣﺰﯾﺪﯾﺔ ﻧܹـﺒﻮا اﱃ اﳌﻎﲑ ܋ﻫ ܸﻊﺪ وﻣﻜﺒﻳ ا ܉ﱰ‪ .‬وﻩﺎ اﻣﺼﻨﺒﻮ ﻘﻦﻙﻄ ﻩܼﱰك ﻛﻴﻢ‬ ‫ﻴﻮ اﻣﻨﺨة ܓﺒﻜﻰ ﻩﻨﻙﺮد ]‪84‬و[ ﯾﺒﺪو ܸﻙﻦﻵﺎ و ّ‬ ‫ﯾﺘﻜﴩ‪ .‬ﯾﻜﺎل ﺻﻨﱪ ܸﻙﻢ اﻣﻨﺨة‪ .‬وﻛﻴﻢ ﻴﻮ اﻣﺮﺟﻢ‬ ‫اﻣﻙﺮد ﻻ ود ه وﻻ ‪ .‬وﻛﻴﻢ ﻴﻮ ﻩﺜﻊ܈‪ 725‬ا ﻮض ܮﺎﺻّ ﺔ ﺣﻜﺎﻲ ا܉ﻮ ﻈﺒﻴﺪ و ﻧܼﺪ‪:‬‬ ‫ﻩﺎ ܉ﲔ ﺻﻨﺒﻮ اﱃ اﻻ اء‬ ‫‪721‬‬ ‫‪722‬‬ ‫‪723‬‬ ‫‪724‬‬ ‫‪725‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ ܓﻙܹﲑ اﻣﻜﺮﻂﱯ وﻣܹﺎن اﻣﻊﺮ ‪ .‬ﻘﻲ اﻻﺻﻢ‪ ,‬د‪ :‬اﻣﻊﲑ واﻣﻊﲑ ﻛﺎل ﲰﻴﺎ ا܉ﱰﻼﻫ ﻣﻜة ܻﻊﺮﻴﻪﺎ‬ ‫ﻘﻲ اﻟﻦܹﺎن‪ :‬ﻣ܃ﲓ ﻮﺰ ﻘﻲ ﻬﻙﻳ ܮﲋاوﻬﺔ ﻉﲆ ﻛﻄﻇ ي اﻣﻜﺮ܉ـﻰ اܩﺬ اܕﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺘﻊ܈‬ ‫‪arabic edition‬‬ ‫‪176‬‬ ‫واﻣﺼﻨﺒﻮ ﻛﺼﺒﺔ ܕﻜﻮن ﰲ اﻻدوا ﻩﻫ ܩﺪﯾﺪ او ﺻﺎ ﻳﴩ ﻩﻨﻵﺎ ﻴﺬا ﻞ ّﻦﻳ ﺣﻜﺎﻲ ا ﻮﻴﺮي‪.‬‬ ‫وﻛﺎل ﰲ >اﳌﻨﺘܯ܈< ﻛﻮه } نّ ܻﺎﻬ܃ﻝ ﻴﻮ ا ܉ﱰ{ ﯾﻜﺎل ﳌﻫ اﻬﻜﻄﻇ ﻈﻫ ܉ﻦﻮ ﻩﻜﺼﺪﻲ وﳌﻫ ﻻ اﴏ‬ ‫ه وﻟذﻣﻴﻢ ﻴﻮ ܉ﱰ ﻘﻨﻙﻰ ك ّﻞﻦﻳ ﻈﻨﻳ و ܚﺒﺘﻳ ﳌﺒﻎﻀﻳ ﻉﲆ ܸﺒﻴﻢ ا ﴫ ﻘﻴﻳ‪ .‬ي اذي ﻛﺎﻣﻮﻲ ﻘﻴﻝ‬ ‫ّ‬ ‫ﯾﻀﻪﺤﻢ وﯾﻙﲎ واﻩﺎ اﳌﺪح اذي ﻛﺮاك ܉ﻳ ﻘﺎﻬﻳ اق‪.‬‬ ‫ام ﻘﺎܸﺪ‬ ‫وﻩﻫ ﻣﻄﺎﺋﻗ ﻴﺬﻲ اﻣܹﻮ ان ّ‬ ‫ﻞﻢ واܩﺪ ﻩﻫ اﻥﻜﻙﺎ وﺻﻗ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫܉ﻮﺻﻗ ﻘﻮﺻﻙﻳ واܩﺪ ܉ﺄﻬﻳ ﻻ ود‪ 726‬ه‪ ,‬و ﺧﺮ ܉ﺄﻬﻳ ﻻ ﻩﻊﲔ ه وﻻ اﴏ ه‪ ,‬و ﺧﺮ اﻬﻳ ﻻ ﯾﺒﻜﻰ ه‬ ‫ﻛﺮ‪ .‬ﻘﺎ ܸـﺒﺤﺎﻬﻳ وܓﻊﺎﱃ ﻩﺪܩﻳ ﻩﺪܩﺎ دܮﻢ ﻘﻴﻳ ّ‬ ‫ﻞﻢ اﻣﻙﻀﺎﺋﻢ وﻴﻮ ﻛﻮه } ّا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{‬ ‫ﻻﻬﻳ ﳌﺎ ﱂ ﯾﻜ ّﻴﺪ اﻥﻜﻮܜﺮ ﺑﴚء دون ﳾء ﻻ ﺟﺮم ﯾﺘﻨﺎول ﲨﻴﻇ ܮﲑا ادﻬﻴﺎ واﻵﺧﺮ ‪ّ .‬ﰒ ﻩﺮﻲ ܩﺎل‬ ‫ﺣﻴﺎܓﻳ ﲟﺠﻪﻮع اﻣﻄﺎﻉﺎ ﻻن اﻣﻄﺎﻉﺔ اﻩﺎ ان ܕﻜﻮن ﻂﺎﻉﺔ اﻣﺒﺪن او ﻂﺎﻉﺔ اﻣﻜﻦ܈‪ .‬اﻩﺎ ﻂﺎﻉﺔ اﻣﺒﺪن‬ ‫ﻘﺄﺻﻦﻵﺎ ܻﻴﺌﺎن ن ﻂﺎﻉﺔ اﻣﺒﺪن ﱔ اﻣﺼ وﻂﺎﻉﺔ اﳌﺎل ﱔ اﻣﺰﻞﺎ ‪ .‬واﻩﺎ ﻂﺎﻉﺔ اﻣﻜﻦ܈ ﻘﻵﻮ ان ﻻ‬ ‫ﯾﺄܓﻲ اﻻ ﺟﻢ ﷲ‪ .‬واﻟ م ﰲ ﻛﻮه ﻣﺮ܉ّﻝ ّ‬ ‫ﯾﺪل ﻉﲆ ﻴﺬﻲ ا ﺎة ﻘﻜﺄﻬﻳ ﻬ ّﺒﻳ ﻉﲆ ان ﻂﺎﻉﺔ اﻣﻜﻦ܈‬ ‫ﻻ ﲢﺼﻢ اﻻ ܉ﻊﺪ ﺣﺼﻮل ﻂﺎﻉﺔ اﻣﺒﺪن‪ّ .‬‬ ‫وﺧﺮ اﻟ م ﻟدﻻة ﻉﲆ ﻂﺎﻉﺔ اﻣﻜﻦ܈ ܓﻨﺒﻴﻵﺎ ﻉﲆ ﻘܹﺎد‬ ‫ﻩﺬﻴ܈ ﻴﻢ ا اܩﺔ ﰲ ن اﻣﻊﺒﺪ ﻛﺪ ﻳܹـﺘﻎﲏ ܉ﻄﺎﻉﺔ ﻛﻦﺒﻳ ﻈﻫ ﻂﺎﻉﺔ ﺟﻮا ܩﻳ‪ .‬ﻘﻵﺬﻲ اﻟ م ّ‬ ‫ܓﺪل‬ ‫ﻉﲆ ܉ﻄ ن ﻩﺬﻴﺒﻵﻨ وﻉﲆ اﻬﻳ ﻻ ܉ ّﺪ ﻩﻫ اﻻܮ ‪ّ .‬ﰒ ﻬ ّﺒﻳ ܉ﻦﻙﻄ اﻣﺮ ّ ﻉﲆ ﻉﻦ ّﻮ ܩﺎه ﰲ اﳌﻊﺎد‬ ‫]‪ [ 84‬ﻞﺄﻬﻳ ﯾﻜﻮل ﻠﻨܒ ܉ّﻴﻝ ﻛﺒﻢ وﺟﻮدك ﻘﺄܕﺮك ܕﺮ܉ﻴﺘﻝ ܉ﻊﺪ ﻩﻮاﻅﺒﺘﻝ ﻉﲆ ﻴﺬﻲ اﻣﻄﺎﻉﺔ‪.‬‬ ‫ّﰒ ﻞﻪﺎ ܕﻜ ّﻙﻢ ّوﻻ ܉ﺈﻘﺎﺿﺔ اﻣﻨﻊﻨ ﻉﻦﻴﻳ ܕﻜ ّﻙﻢ‪] 727‬ﰲ[‪ 728‬ﺧﺮ‪ 729‬اﻣܹﻮ اذ ّ ﻈﻨﻳ و ܉ﻄﺎل ﻛﻮل‬ ‫ﻉﺪاﺋﻳ‪ .‬وﻘﻴﻳ ܻﺎ اﱃ اﻬﻳ ܸـﺒﺤﺎﻬﻳ ﻴﻮ ا ّول ܉ﺈﻘﺎﺿﺔ اﻣﻨﻊﻨ واﻵﺧﺮ ܉ﺘﳬﻴﻢ‪ 730‬اﻣﻨﻊﻨ ﰲ ادﻬﻴﺎ‬ ‫‪731‬‬ ‫واﻵﺧﺮ ‪] .‬وﷲ اﻉﲅ[‬ ‫ﻘﺼﻢ‪ :‬ﻛﺪ ﻛ ّﺪﻩﻨﺎ ﰲ ﻘﺼﻢ اﻣﺘﻙܹﲑ واﻣﺘﺄوﯾﻢ وﺟﻳ ا ܓﺒﺎ ﻴﺬﻲ اﻣܹﻮ ﲟﺎ ﻛﺒﻦﻵﺎ وﻬﻈﻨ ܉ﻊﻀﻵﺎ‬ ‫܉ﺒﻊﺾ‪ .‬وﻛﺪ ܓﻀﻪﻨܒ ﻴﺬﻲ اﻵا ﯾﻀﺎ ﻩﻫ ﻘﻨﻮن اﻣﻙﺼﺎܩﺔ وﻈﻴﻮن اﻣﺒ ﻍﺔ و܉ﺪاﺋﻇ اﻣﺒﺪﯾﻇ وﺟﻨﺎ‬ ‫اﻣﺘﺠﻨﻴܷ ﲬܹﺔ وﻈﴩﻼﻫ‪ 732‬ﻬﻮﻉﺎ ܓﻜ ّﺪم ﻛﺮﻴﺎ ﰲ اﻣﻙﺼﻢ اﳌﺘﻜ ّﺪم ﰲ ّول اﻥﻜﺘﺎ ﻘﺄﻏﲎ ﻈﻫ‬ ‫ا ﻉﺎد ‪ .‬وﻛﺪ ܓﻀ ّﻪﻨܒ ﻴﺬﻲ اﻣܹﻮ ﯾﻀﺎ ﻩﻫ اﳌﻊﺎﻬﻲ ﻩﺎ ﻛ ّﺪﻩﻨﺎﻲ ﰲ ܸـﺒﺎ اﻣﲋول واﻣﻜﺮاءا‬ ‫وا ﻈﺮا واﻣﺘﻙܹﲑ واﻣﺘﺄوﯾﻢ‪ .‬وﺻﺎ اﻥام ﳌﺎ ﻉﲆ ﻣﻙﻈﻳ ﻩﻫ اﻣﻄ و وﻉﲆ ﻩﻊﻨﺎﻲ ﻩﻫ اﻣﺒﻵﺠﺔ‬ ‫وا و ﻻ ﯾﻜﺪ ܩﺪ ﻉﲆ ﻩﻊﺎ ﺿﺘﻳ ﻩﻫ ﻴﻢ ا ﺎﴐ واﻣﺒﺪاو ‪ .‬اﻣﻮﻛﻗ واﻣﺘﻪﺎم‪ 733‬ﻛﺎل ا ﻮﰲ‬ ‫‪726‬‬ ‫‪727‬‬ ‫‪728‬‬ ‫‪729‬‬ ‫‪730‬‬ ‫‪731‬‬ ‫‪732‬‬ ‫‪733‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واܩﺪ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܕﻜﻙﻴﻢ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﺧﺮﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܕﳬﻴﻢ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻈﴩون‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬واﻣﺘﺎم‬ ‫‪177‬‬ ‫‪arabic edition‬‬ ‫ﲪﻳ ﷲ ﻛﻄﻇ اﻣﻜﺎ ﻉﲆ واﳓﺮ ﻞﺎف واﻣﺘﻪﺎم ﺧﺮ اﻣܹﻮ ‪ .‬وﻛﺎل اﻣﻊﻪﺎﻬﻲ اﻣﻮﻛﻗ ﻉﲆ ﺧﺮﻴﺎ‬ ‫وﺟ ّﻮ ﻲ ﻉﲆ واﳓﺮ‪ .‬واﻣﻨﺎﰞ واﳌﻨܹﻮ ﻣﻴܷ ﰲ ﻴﺬﻲ اﻣܹﻮ اﰞ وﻻ ﻩﻨܹﻮ ‪.‬‬ ‫ا ﺣﻜﺎم‪ :‬ﻛﻮه ܓﻊﺎﱃ ّ‬ ‫}ﻘﺼﻢ ﻣﺮ܉ّﻝ واﳓﺮ{ ﻛﺎل اﻣﻜﺮﻂﱯ اﺧﺘﻦﻗ اﻣﻊﻦﻪﺎء ﰲ ﻘﻇ اﻣﻴﺪﻼﻫ ﰲ‬ ‫اﻣﺘﻜﺒﲑ ﻈﻨﺪ اﻻﻘﺘﺘﺎح واﻣﺮﻛﻮع واﻣﺮﻘﻇ ﻩﻫ اﻣﺮﻛﻮع واﻣܹﺠﻮد ﻘﺮوى ادا ﻛﻄﲏ ﻩﻫ ܩﺪﯾܙ ﲪﻴﺪ ﻈﻫ‬ ‫اﻧܷ ﻛﺎل ﻞﺎن ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻼﺮﻘﻇ ﯾﺪﯾﻳ ا ا دܮﻢ ﰲ اﻣﺼ وا ا ﻠﻇ وا ا ﻘﻇ‬ ‫ܸﻳ ﻩﻫ اﻣﺮﻛﻮع وا ا ﺪ‪ .‬ﱂ ﻼﺮوﻲ ﻈﻫ ﲪﻴﺪ ]‪85‬و[ ﻩﺮﻘﻮﻉﺎ ﻍﲑ ﻈﺒﺪ اﻣﻮﻴﺎ اﻣﺜﻜﻙﻲ واﻣﺼﻮا‬ ‫ﻩﻫ ﻘﻊﻢ ﻧܷ‪ .‬وﰲ >اﻣﺼﺤﻴﺤﲔ< ﻩﻫ ܩﺪﯾܙ ܋ﻫ ﲻﺮ ﴈ ﷲ ﻈﻨﻵﻪﺎ ﻛﺎل ﯾܒ ܸﻮل ﷲ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ا ا ﻛﺎم اﱃ اﻣﺼ ﻘﻇ ﯾﺪﯾﻳ ّ‬ ‫ﻼﻜﱪ وﻞﺎن ﯾﻙﻊﻢ‬ ‫ﺣﱴ ﻼﻜﻮا‪ 734‬ܩﺬو ﻩﻨﻜﺒﻴﻳ ّﰒ ّ‬ ‫ك ܩﲔ ﻼﺮﻘﻇ ܸﻳ وﯾﻜﻮل ﲰﻇ ﷲ ﳌﻫ ﲪﺪ وﻻ ﯾﻙﻊﻢ ك ܩﲔ ﻼﺮﻘﻇ ܸﻳ ﻩﻫ اﻣܹﺠﻮد‪ .‬ﻛﺎل‬ ‫ا܋ﻫ اﳌﻨﺬ وﻴﺬا ﻛﻮل اﻟﻦﻴܙ ܋ﻫ ܸﻊﺪ واﻣܼﺎﻘﻊﻲ واﲪﺪ واﲮﻚ وا܉ـﻲ ܚﻮ وﺣﲃ ا܋ﻫ‪ 735‬وﻴ܈ ﻈﻫ‬ ‫ﻩﺎك ﻴﺬا اﻣﻜﻮل و܉ﻳ ﻛﻮل ﻬﻳ اﻣﺜﺎ܉ܒ ﻈﻫ ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪.‬‬ ‫وﻛﺎﻣܒ ﻂﺎﺋﻙﺔ ﻼﺮﻘﻇ ّ‬ ‫اﳌﺼﲇ ﯾﺪﯾﻳ ܩﲔ ﯾﻙﺘﺘܧ اﻣﺼ وﻻ ﻼﺮﻘﻇ ﻘﻴﻵﺎ ܸﻮى ك ﻴﺬا ﻛﻮل ܸﻙﻴﺎن‬ ‫اﻣﺜﻮ ي وﻴﻮ ﻩﺬﻴ܈ ا܉ـﻲ ﺣﻨﻴﻙﺔ وﻴﻮ اﳌܼﻵﻮ ﻩﻫ ﻩﺬﻴ܈ ﻩﺎك ﺪﯾܙ ܋ﻫ ﻩܹﻊﻮد ﺧ ّﺮﺟﻳ‬ ‫ادا ﻛﻄﲏ ﻩﻫ ܩﺪﯾܙ ا܋ﻫ اﲮﻚ واﰊ اﴎاﺋﻴﻢ‪ .‬ﻛﺎل ܩ ّﺪܚﻨﺎ ﶊﺪ ܋ﻫ ﺟﺎ܋ﺮ ﻈﻫ ﺣﻪﺎد ﻈﻫ ا܋ﺮﻴﲓ‬ ‫ﻈﻫ ﻉﻦﻜﻪﺔ ﻈﻫ ﻈﺒﺪ ﷲ ﻛﺎل ﺻ ّﻦﻴܒ ﻩﻇ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ وﻩﻇ‪ 736‬ا܉ـﻲ ܋ﻜﺮ وﲻﺮ ﴈ‬ ‫ﷲ ﻈﻨﻵﻪﺎ ﻘﲅ ﻼﺮﻘﻊﻮا ﯾﺪﯾﻵﻪﺎ اﻻ ّوﻻ ﻈﻨﺪ اﻣﺘﻜﺒﲑ ا وﱃ ﰲ اﻘﺘﺘﺎح اﻣﺼ ‪ .‬ﻛﺎل اﲮﻚ و܉ﻳ ﻬﺄܮﺬ‬ ‫ﰲ اﻣﺼ ّﻞﻦﻵﺎ‪ .‬ﻛﺎل ادا ﻛﻄﲏ ܓﻙ ّﺮد ܉ﻳ ﶊﺪ ܋ﻫ ﺟﺎ܋ﺮ وﻞﺎن ﺿﻊﻴﻙﺎ ﻈﻫ ﺣـ ّﻪﺎد ﻈﻫ ا܋ﺮاﻴﲓ وﻍﲑ‬ ‫ﺣـ ّﻪﺎد ﻼﺮوﯾﻳ ﻈﻫ ا܋ﺮاﻴﲓ ﻩﺮܸ ﻈﻫ ﻈﺒﺪ ﷲ ﻩﻫ ﻘﻊه‪ 737‬ﻍﲑ ﻩﺮﻘﻮع اﱃ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ‬ ‫وܸﲅ وﻴﻮ اﻣﺼﻮا ‪.‬‬ ‫وﻛﺪ وى ﻼﺰﯾﺪ ܋ﻫ اد ﻈﻫ ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ا܉ـﻲ ܋ﻜﺮ اﻬﻳ ى ܸﻮل ﷲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‬ ‫ܩﲔ اﻘﺘﺘܧ اﻣﺼ ﻘﻇ ﯾﺪﯾﻳ ّ‬ ‫ﺣﱴ ﳛﺎ ي ܉ﻵﻪﺎ ﻬﻴﻳ ]‪ّ [ 85‬ﰒ ﱂ ﯾﻊﺪ ܉ﻊﺪ ] ك[‪ 738‬اﱃ ﳾء‬ ‫ﻩﻫ اك ّ‬ ‫ﺣﱴ ﻘﺮ ﻩﻫ اﻣﺼ ‪ .‬ﻛﺎل ادا ﻛﻄﲏ ﻣﻜﻫ ﻼﺰﯾﺪ ﰲ ﺧﺮ ﲻﺮﻲ ّﰒ ﱂ ﯾﻊﺪ ܉ﻊﺪ ﻘﺘﻦ ّﻜﻨﻳ‬ ‫وﻞﺎن ﻛﺪ اﺧﺘﻦﻂ‪ .‬وﰲ >ؼﺘﴫ ﻩﺎ ﻣﻴܷ ﰲ اخﺘﴫ< ﻈﻫ ﻩﺎك ﻻ ܕﺮﻘﻇ اﻣﻴﺪﻼﻫ ﰲ ﳾء ﻩﻫ‬ ‫وﺣ܈ ّ‬ ‫اﱄ ܕﺮك ﻘﻇ اﻣﻴﺪﻼﻫ‬ ‫اﻣﺼﻦﻮا ‪ .‬ﻛﺎل ا܋ﻫ اﻣﻜﺎﰟ وﱂ ﻩﺎﻥﻜﺎ ﻼﺮﻘﻇ ﯾﺪﯾﻳ ﻈﻨﺪ ا ﺣﺮام ﻛﺎل ّ‬ ‫ﻈﻨﺪ ا ﺣﺮام‪.‬‬ ‫ّ‬ ‫ا ﻜﺎﺋﻚ‪ :‬ﻛﻮه ܓﻊﺎﱃ } ا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{ ﻛﺎل اﻣܹﻦﻪﻲ ﻛﺎل ܉ﻊﻀﻵﻨ ﻈﻄﻴﺘﻝ ﻩﻊﺠﺰ ﻞـﱶ‬ ‫܉ﻵﺎ ﻴﻢ ا ﺟﺎ܉ﺔ دﻈﻮܓﻝ‪ .‬ﻛﺎل ا܋ﻫ ﻈﻄﺎء اﻣﺮܸﺎة واﻣﻨﺒ ّﻮ ‪ .‬ﻛﺎل ﻩﻊﺮﻘﺔ ܋ﺮ܉ﻮ܉ﻴّﱴ واﻬﻙﺮادا ܉ﻮܩﺪاﻬﻴﱵ‬ ‫‪734‬‬ ‫‪735‬‬ ‫‪736‬‬ ‫‪737‬‬ ‫‪738‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܕﻜﻮن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬܋ﻫ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻊﻲ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻊﻢ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪178‬‬ ‫وﻛﺪ ܓﻲ وﻩܼـﻴﺌﱵ‪ .‬ﻛﺎل ܸﻵﻢ ا ﻮض ﺗܹﻜﻲ ﻩﻫ ܻﺌܒ ܉ﺄ ﻬﻲ وﲤﻨﻇ ﻩﻫ ܻﺌܒ ܉ﺄ ﻬﻲ‪ .‬ﻛﻮه } ن‬ ‫ܻﺎﻬ܃ﻝ ﻴﻮ ا ܉ﱰ{ ﻛﺎل اﻣﻜﺎﰟ ان ﻩﺒﻎﻀﻝ ﳌﻨﻜﻄﻇ ﻈﻫ ܮﲑا ادا ﻼﻫ ﲨﻇ‪ .‬ﻛﺎل ا܉ﻮ ܸﻊﻴﺪ‬ ‫اﻣﻜﺮﳾ ﳌﺎ ﻮﺰﻣܒ ﻉﲆ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ }ا ﻣ܃ﻝ اذﻼﻫ ﯾﺪﻈﻮن ﯾﺒﺘﻎﻮن اﱃ ܉ّﻵﻨ اﻣﻮܸـﻴة‬ ‫ﯾّﻵﻨ ﻛﺮ { ﻛﺎل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ا ّ اܓّـﺨﺬ ا܋ﺮاﻴﲓ ܮﻦﻴ وﻩﻮﳻ ﻞﻦﻴﻪﺎ ﻘﺒﻪﺎ‬ ‫اﺧﺘﺼﺼﺘﲏ؟ ﻘﺄﻮﺰل ﷲ ܸـﺒﺤﺎﻬﻳ وܓﻊﺎﱃ } ﱂ ﻧﴩح ك ﺻﺪ ك{ ﻘﲅ ﻼﻜﺘﻗ ܉ﺬك ]ﻘﺄﻮﺰل ﷲ‬ ‫ܓﻊﺎﱃ } ﱂ ﳚﺪك ﯾﺘﻴﻪﺎ ﻘﺂوى{‪ .‬ﻘﲅ ﻼﻜﺘﻗ ܉ﺬك[‪ّ 739‬‬ ‫وﺣﻚ ه ﻉﻦﻴﻳ اﻣܹ م ان ﻻ ﻼﻜﺘﻙﻲ ﻻن‬ ‫اﻣܹﻜﻮن اﱃ ا ﺎل ܸﺒ܈ ﻛﻄﻇ اﳌﺰﯾﺪ‪ .‬ﻘﺄﻮﺰل ﷲ ܓﻊﺎﱃ } ّا ﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ{ ﻘﲅ ﻼﻜﺘﻗ ܉ﺬك‬ ‫ّ‬ ‫ﺣﱴ ﻮﺰل ﺟﱪﯾﻢ ﻉﻦﻴﻳ اﻣܹ م ﻘﻜﺎل ان ﷲ ܓﻊﺎﱃ ﯾﻜﺮﺋﻝ اﻣܹ م وﯾﻜﻮل ان ﻠﻨܒ اܓّـﺨﺬ ا܋ﺮاﻴﲓ‬ ‫ܮﻦﻴ وﻩﻮﳻ ﻞﻦﻴﻪﺎ ﻘﻜﺪ اܓّـﺨﺬܓﻝ ﺣﺒﻴﺒﺎ وﻈ ّﺰܓﻲ ﺧﺘﺎ نّ ﺣﺒﻴﱯ ﻉﲆ ܮﻦﻴﲇ وﳇﻴﻪﻲ ﻘܹﻜﻫ‪.‬‬ ‫وﻴﻮ ّ‬ ‫ﺟﻢ ﻩﻫ اﻣﺮﴇ ﻻن اﻣﺮﴇ ﻟﻦﺤﺒﻴ܈ و ّ‬ ‫اداة واﻻﻬﺒܹﺎ ﻟﻦﺨﻦﻴﻢ اﻻ ܕﺮى ]‪86‬و[ ﰲ ﻛﺼّ ﺔ‬ ‫ا܋ﺮاﻴﲓ ﻉﻦﻴﻳ اﻣܹ م }وﺟﺎءܓﻳ اﻣﺒﴩى ﳚﺎدﻣﻨﺎ{ وﻴﻮ اﻻﻬﺒܹﺎ ‪.‬‬ ‫ﻴﺬا ﺧﺮ ﻞ ﻩﻳ ﻉﲆ ܸﻮ اﻥﻜﻮܜﺮ ﰲ ّول ﻞﺘﺎ܉ﻳ و ﺧﺮﻲ‪ ,‬واﻩﻳ ﻉﲆ ﻴﺬان ﻩܹـﻴﻦﻪﺔ‪ .‬وﻘﻴﻳ‬ ‫ﳑﺎ ﻴﻮ ﻅﺎﻴﺮ اﻻﻉﱰاض ﻛﺮ ا ﺪﯾܙ اﳌﻮﺿﻮع ﻩﻫ ﻍﲑ ܉ﻴﺎن واﻬﻳ ﻛﺎل اﻬﻳ ﳌﺎ ﻩﺎ ا܋ﺮاﻴﲓ ا܋ﻫ اﻣﻨﱯ‬ ‫ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻛﺎل ܉ﻮ هﻢ ﻩﺎ ﻛﺎل وﻩﻫ اﶈ ّﻜﻚ ان اا هﻢ ﻛﺘﻢ ﻛﺒﻢ ك ܋ﻜﺜﲑ‪ .‬واﯾﻀﺎ‬ ‫ﻘ ﯾﻈﻵﺮ اﻻﲺﺎ اﻻ ܉ﺒﻴﺎن اﻻﻬﺘﻈﺎم ا ﺎﻩﻇ ﳌﻨﻇ ا ﻦﻢ واܚﺒﺎ اﻥﻜﻪﺎل اﳌﺘﻀ ّﻪﻫ ﳌﻊﺮﻘﺔ ﺧﺮﻴﺎ ﻩﻫ‬ ‫ّوﻣﻵﺎ واﻣﺘﻙﺎف ܮﺎﲤﺘﻵﺎ ܉ﻙﺎﲢﺘﻵﺎ ﻩﻇ اﻬﺘﻈﺎم ا܉ﺘﺪاﺋﻵﺎ ﳌﺎ ﻛﺒﻦﻵﺎ واﻬﺘﻵﺎﺋﻵﺎ ﳌﺎ ܉ﻊﺪﻴﺎ ﻻ ܉ـِﻊَـ ّﺪ ﻩﺎ ﻘﻴﻵﺎ ﻩﻫ‬ ‫اﻣﻙﻮاﺋﺪ وﻻ ﯾﻈﻵﺮ ان ﻞ م ﻩܹـﻴﻦﻪﺔ ﻴﺬان اﻻ ܉ﺒﻴﺎن ﻘܹﺎدﻲ‪.‬‬ ‫وܸﱰى ّ‬ ‫ا ﻩﻫ ا ﻩﺮﻼﻫ ﻩﺒ ّﻴﻨﺎ ﰲ اف ﻉﻦﻴﻵﺎ ﰲ >ﻬﻈﻨ اد <‪ .‬ﺣﻴܙ ﻛﻦܒ ܸﻮ اﻥﻜﻮܜﺮ‬ ‫ﻩﻜﺼﻮدﻴﺎ اﳌﻨﺤﺔ ّ‬ ‫܋ﻜﻢ ܮﲑ ﳝﻜﻫ ان ﻼﻜﻮن‪ .‬واﲰﻵﺎ اﻥﻜﻮܜﺮ واﰣ ﰲ ك وﻞﺬا اﻣﻨﺤﺮ ﻻﻬﻳ ﻩﻊﺮوف‬ ‫ﰲ ﳓﺮ ا ܉ﻢ و ك ﻍﺎﯾﺔ اﻥﻜﺮم ﻈﻨﺪ اﻣﻊﺮ ‪} .‬ﺑܹﻨ ﷲ{ اﳌك ا ﻈﻈﻨ ا ﻮاد اﻻﻛﺮم اذي ﻻ ܩ ّﺪ‬ ‫ﻣﻙﺎﺋﺾ ﻘﻀه‪} .‬اﻣﺮﲪﻫ{ اذي ﴰﻢ ا ﺋﻚ ܉ﻮﺟﻮدﻲ وﻘﺎو ‪ 740‬܉ﻴﻨﻵﻨ ﰲ ﺻﻮ و܉ْه‪} .‬اﻣﺮﺣﲓ{‬ ‫ﺧܽ ﺣﺰ܉ﻳ اﻻﻴﺘﺪاء ܉ﻵﺪﯾﻳ واﻻﻈﺘﺼﺎم ﲝﺒه‪ .‬وﳌﺎ ﻞﺎﻬܒ ܸﻮ ادﻼﻫ ܉ﺈﻘﺼﺎهﺎ اﻴﻴﺔ‬ ‫اذي ّ‬ ‫ﻈﻫ‪ 741‬ﻩܹﺎو ا ܮ ق ﻞﺎﻬܒ اﻘﻵﺎهﺎ داﻈﻴﺔ اﱃ ﻩﻊﺎﱄ اﻣܼـﲓ ﻘﺠﺎء اﻥﻜﻮܜﺮ ذك ﻘـﻜﺄﻬﻳ ﻛﻴﻢ‬ ‫ﻬܒ ﻍﲑ ﻩﺘ ّﻦﺒܷ ﺑﴚء ﳑﺎ ﻬﻵܒ‪ 742‬ﻈﻨﻳ‪ 743‬ܓك اخﺘﺘﻪﺔ ﲟﻨﻇ اﳌﺎﻈﻮن‪ّ } .‬ا{ ﲟﺎ ﻣﻨﺎ ﻩﻫ اﻣﻊﻈﻪﺔ‬ ‫واﻣﺘﺎﻛﻴﺪ ﺟﻢ ܕﻜﺬﯾﺒﻵﻨ وﳌﺎ ﻟﻦﻜ ّﻙﺎ ﰲ ك اﻣﻮﻛܒ ﻩﻫ اﻣﻎﻦﺒﺔ واﻥﻜـﱶ ﰲ اﻣﻊ ّﺪ واﻣﻊﺪد وا ﻩﻮال‬ ‫وا وﻻد اﳌﺒﻊﺪ ﰲ ﻩﻜﺘﴣ اﻣﻊﻮاﺋﺪ ﻻن ﻼﻜﻮن ﳌﻫ ﯾﻊﺎدﯾﻵﻨ ﻩﺎ ܓﻀﻪﻨﺘﻳ اﻣܹﻮ ‪ .‬وܩﺬف ]‪[ 86‬‬ ‫‪739‬‬ ‫‪740‬‬ ‫‪741‬‬ ‫‪742‬‬ ‫‪743‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻘﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﻫ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻂﻜܒ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﻨﺪ‬ ‫‪179‬‬ ‫‪arabic edition‬‬ ‫اﻣﻨﻮن اﻣﺜﺎﻬﻴﺔ اﳌﺘﺤﺮﻞﺔ اܸـﺘﻎﻨﺎء ﻈﻨﻵﺎ ܉ﻨﻮن اﻣﻀﻪﲑ ܻﺎ اﱃ ﻩﺎ ﺧﺘﻪܒ ܉ﻳ اﻣܹﻮ ﻩﻫ اﻣﺒﱰ‬ ‫ﻟذي‪ 744‬ه ا ﺮﻞﺔ ﰲ ك ا ﲔ اﻣﻜﺎﺿﻴﺔ ﻉﲆ ﻩﻜﺘﴣ اﳌﻊﻵﻮد اﻣﻎﺎﻣﺒﻴﺔ‪.‬‬ ‫} ﻈﻄﻴﻨﺎك{ ي ﺧ ّﻮﻣﻨﺎك ﻩﻇ اﻣﺘﻪﻜﲔ اﻣﻊﻈﲓ وﱂ ﯾﻜﻢ ܓﻴﻨﺎك ﻻن ا ﯾﺘﺎء ﺻه ا ﺣﻀﺎ وان‬ ‫اܻـﺘﻵﺮ ﰲ ﻩﻊﲎ ا ﻈﻄﺎء‪} .‬اﻥﻜﻮܜﺮ{ وﳌﺎ ﻞﺎن ﻞﺜﲑ اﻣﺮﺋﻴܷ ﻞـﱶ ﻩﻫ ﻞﺜﲑ ﻍﲑﻲ ﻘﻜﻴﻗ اﳌك‬ ‫ﻘﻜﻴﻗ ﲟك اﳌﻦﻮك ]ﻘﻜﻴﻗ[‪ 745‬ا ا ﺧﺮﺟﻳ ﰲ ﺻﻴﻎﺔ ﻩﺒﺎﻣﻎﺔ‪ ,‬ﻘﻜﻴﻗ ا ا ﻞﺎن ﰲ ﻩﻈﻵﺮ اﻣﻊﻈﻪﺔ‪,‬‬ ‫ﻘﻜﻴﻗ ا ا ܉ﻨﻴܒ اﻣﺼﻴﻎﺔ ﻉﲆ اﻣﻮاو اذي ه اﻣﻊﻦ ّﻮ واﻣﻎﻦﺒﺔ‪ ,‬ﻘﻜﻴﻗ ا ا ܓܒ ܜﺮ اﻣﻙﺘﺤﺔ اﻣﱵ ﻣﻵﺎ ﻩﻫ‬ ‫ك ﻩﺜﻢ ك ܉ﻢ ﻈﻈﻨ‪ ,‬ﻞﺎن اﳌﻊﲎ ﻘﻀﻨﺎ ﻉﻦﻴﻝ وﲝﻨﺎك ﻩﻫ ّ‬ ‫ﻞﻢ ﳾء ﻩﻫ ا ﻈﻴﺎن واﳌﻊﺎﻬﻲ‬ ‫ﻩﻫ اﻣﻊﲅ واﻣﻊﻪﻢ‪ 746‬وﻍﲑﻴﻪﺎ ﻩﻫ ﻩﻊﺎدن ادا ﻼﻫ وﻩﻊﺎوﻬﻵﻪﺎ‪ 747‬ا ﲑ اذي ﻻ ﻍﺎﯾﺔ ه ﻘ ﯾﺪܮﻢ‬ ‫ﲢܒ اﻣﻮﺻﻗ ﻘﺄﻏﻨﻴﻨﺎك ﻈﻫ ن ܓﺆܜﺮ ܉ﺪﻬﻝ و ܓﻮ ّﻘﺮ ﻩﺎك ﲜﻦ܈ ﻬﻙﻇ و دﻘﻇ ّ‬ ‫ﴐ‪ .748‬وﻩﻨﻳ اﻣﻨﻵﺮ‬ ‫اذي ﰲ ا ﻨّﺔ اذي ﻩﺜﺎه ﰲ ادﻬﻴﺎ ﴍﯾﻊﺘﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻣﱵ ﻈﺮاﻴﺎ و ܸـﺒﺎ܉ﻵﺎ ﻉﺪد اﻣﻨﺠﻮم‬ ‫اذﻼﻫ ﻴﻨ ﻉﻦﻪﺎء ﻩّﺘﻳ اﳌﻜﺘﺪى ܉ﻵﻨ‪.‬‬ ‫وﳌﺎ ﻈﻄﺎﻲ ﻩﺎ ﻘ ّﺮﻍﻳ ﻟﻦﻊﺒﺎد و ﻛܹـﺒﻳ ﻏﲎ ﻻ ܩﺎﺟﺔ ﻩﻊﻳ ܸﺒّ܈ ﻈﻨﻳ ﻛﻮه ﻩﺮا ﲟﺎ ﻴﻮ ﺟﺎﻩﻇ‬ ‫جﺎﻩﻇ اﻣܼﻜﺮ ّ‬ ‫}ﻘﺼﻢ{ ܉ﻜﻄﻇ اﻣﻊ ﺋﻚ ﻩﻫ ا ﺋﻚ اﻣﻮﻛﻮف ܉ﲔ ﯾﺪي ﷲ ﰲ ﺣﴬ اﳌﺮاﻛﺒﺔ ܻﻜﺮا‬ ‫ﺣܹﺎن اﳌﻨﻊﻨ ܮ ﻘﺎ ﻟﻦܹﺎﱔ ﻈﻨﻵﺎ واﳌﺮاﺋﻲ ﻘﻴﻵﺎ‪ .‬وﳌﺎ ﰏ ﲟﻈﻵﺮ اﻣﻊﻈﻪﺔ ﻣﺘﻜﺜﲑ اﻣﻊﻄﺎء ﻘﺘܹﺒّ܈‬ ‫ﻈﻨﻳ ا ﻩﺮ ﲟﺎ ﻟﻦﻪك ﻩﻫ اﻣﻊﻦ ّﻮ وﻞﺎن ﻩﺮﻲ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܕﻜﻮﯾﻨﻴﺎ ﻻ اء ﻩﻊﻳ وﻛﻇ اﻻﻣﺘﻙﺎ‬ ‫اﱃ ﺻﻙﺔ ا ﺣܹﺎن اﳌﻜﺘﴤ ﻟﻦﱰﻏﻴ܈ وا ﻛﺒﺎل ﳌﺎ ﯾﻙﻴﺪ ﻩﻫ اﻣﺘﺤﺒﻴ܈ ﻩﻇ اﻣﺘﴫﯾܧ ]‪87‬و[ اﻣﺘﻮﺣﻴﺪ‬ ‫واﻘﺎد ان اﻣﻊﺒﺎد ﻻ ܓﻜﻇ اﻻ ܻﻜﺮا‪ .‬ﻘﻜﺎل }ﻣﺮ܉ﻝ{ ي اﶈܹﻫ اﻣﻴﻝ ܉ﺬك ﴎّا وﻉﻦﻨﺎ ﻩﺮاﻏﻪﺎ ﻩﻫ‬ ‫ܻﺌܒ ﻘ ܸﺒﻴﻢ ܩﺪ ﻉﻦﻴﻝ }واﳓﺮ{ ي اﻬﻙﻚ ه اﻥﻜﻮܜﺮ ﻩﻫ اﳌﺎل ﻉﲆ اﶈﺎوﱕ ܮ ﻘﺎ ﳌﻫ ُﯾﺪ ّﻈﻵﻨ‬ ‫وﳝﻨﻇ ﻈﻨﻵﻨ اﳌﺎﻈﻮن ﻻن اﻣﻨﺤﺮ ﻘﻀﻢ ﻬﻙﻜﺎ اﻣﻊﺮ ﻻن ا ﺰو اﻣﻮاܩﺪ ﯾﻎﲏ ﻩﺎﺋﺔ ﻩܹﻜﲔ‪ .‬وا ا‬ ‫ﻂﻦﻚ اﻣﻊﺮ اﳌﺎل اﻬﴫف اﱃ ا ܉ﻢ‪ .‬و ّ‬ ‫ﻣﻊه ّﻉﱪ ﻈﻫ ﻴﺬا اﳌﺮاد اﻣﻨﺤﺮ ﻣﻴﻙﻵﻨ اﻣﺰﺟﺮ ﻈـ ّﻪﺎ ﻞﺎﻬﻮا‬ ‫ﯾﻙﻊﻦﻮﻬﻳ ﻩﻫ اذﰆ ﻟ وان‪.‬‬ ‫ّ‬ ‫وﻩﻫ ﻩﻊﻨﺎﻲ ﯾﻀﺎ ﻅﻵﺮ اذل واﳌܹﻜﻨﺔ ا ܼﻮع ﰲ اﻣﺼﻦﻮ ܉ﻮﺿﻇ اﻣﻴﻪﲎ ﻉﲆ اﻣﻴﴪى ﲢܒ‬ ‫اﻣﻨﺤﺮ ﻴﻴ܃ﺔ اذﻣﻴﻢ ا ﺎﺿﻇ‪ .‬وﳌﺎ ﻩﺮﻲ اܸـﺘﻎﺮاق اﻣﺰﻩﺎن‪ 749‬ﰲ ﻈﺒﺎد ا ﺎﻣﻚ واﻻﺣܹﺎن اﱃ‬ ‫ا ﺋﻚ ]܉ﺄﻉﲆ ا ﯾﻚ[‪ 750‬ﻉ ّﻦه ﲟﺎ ܩﺎﺻه اﻬﻳ ﻻ ܻﺎﻍﻢ ه وﻻ ܩﺎﺟﺔ ﺻ ّܓﲅ ܉ﻳ ﻘﻜﺎل ﻩﺆﻞﺪا‬ ‫ﻟﻦﻪﺘﻜ ّﻴﺪﻼﻫ اﶈܹﻮܸﺎ ﰲ ك اﻣﻮﻛܒ ﻩﻫ اﻮﻜﺎ ﻩﻀﻪﻮن اﻥﻜ م ﳌﺎ ﻟﻦﻜ ّﻙﺎ ﻩﻫ اﻣﻈﻵﻮ } نّ‬ ‫ܻﺎﻬ܃ﻝ{ ي ﻩﺒﻎﻀﻝ واﳌﺘﱪّي ﻩﻨﻝ واﳌܹـﺘﻵﲔ ܉ﻝ ﻩﻇ ﻩﺎ وܓﻴܒ ﻩﻫ اﶺﺎل وا ﺼﺎل اﻣﻙﺎﺿة‬ ‫‪744‬‬ ‫‪745‬‬ ‫‪746‬‬ ‫‪747‬‬ ‫‪748‬‬ ‫‪749‬‬ ‫‪750‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اذي‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫ﻘﻲ د‪ :‬اﻣﻊﻪﻢ واﻣﻊﲅ‪ .‬ﻞﺘ܈ اﻣﺒﻜﺎﻈﻲ ﺣﺮف ﻩﲓ ﻘﻮق ﻞﻦﺘﺎ اﻥﻜﻦﻪﺘﲔ‪ .‬وا اد ܉ﻵﻪﺎ‪ :‬ﻩﻜﺪﻩﺔ ﻩﺆﺧﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻩﻊﺎﻬﻵﻪﺎ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻇ ﴐ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻴﻮﻩﺎن‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪arabic edition‬‬ ‫‪180‬‬ ‫واﻥﻜﻪﺎل }ﻴﻮ{ ي ܮﺎﺻّ ﺔ }ا ܉ﱰ{ ي اﳌﻜﻄﻮع ﻩﻫ ﺻه واﳌﻜﻄﻮع اﻣﻨܹﻢ واﳌﻊﺪم واﳌﻨﻜﻄﻇ ا ﲑ‬ ‫واﻣﱪﻞﺔ واذﻛﺮ ﻻ ﯾﻊﻜﺒﻳ ﻩﻫ ﯾﻜﻮم ܉ﺄﻩﺮﻲ وﯾﺬﻛﺮ ܉ﻳ وان ﲨﻇ اﳌﺎل وﻘ ّﺮ ܉ﺪﻬﻳ ﻥﻜ ّﻢ ﺟﻪﺎل و ﻬܒ‬ ‫اﳌﻮﺻﻮل ا ﻩﺮ اﻣﻨﺎ܉ﻳ اذﻛﺮ اﳌﺮﻘﻮع اﻣﻜﺪ ‪ .‬ﻘ ܓﻦﺘﻙܒ اﻣﻴﻵﻨ ܉ﻮﺟﻳ ﻩﻫ اﻣﻮﺟﻮﻲ ﻘﺈﻬّﻵﻨ ّﻛﻢ ﻩﻫ ن‬ ‫ﯾﺒﺎﱃ ܉ﻵﻨ ﻩﻫ ﯾﻙﺮ ﻬﻙܹﻳ ﻟﻦﻙﻮ اﳌﺜﻮل‪ 751‬ﰲ ﺣﴬاܓﻨﺎ اﻣﴩﯾﻙﺔ واﻻﻘﺘﺨﺎ اﻣﻊﻜﻮف ﰲ ܉ﻮا܉ﻨﺎ‬ ‫اﻣﻊﺎﻣﻴﺔ اﳌﻨﻴﻙﺔ‪ .‬ك ﻩﺎ ﻬܒ ﻉﻦﻴﻳ وﻣﻵﻨ ﻩﺎ ﻴﻨ ﻘﻴﻳ‪.‬‬ ‫ﻘﺎﻵﯾﺔ ا ܮﲑ اﻣﻨﺘﻴﺠﺔ‪ 752‬ﻻن ﻩﻫ اﻥﻜﻮܜﺮ ﻉﻦ ّﻮ ﻩﺮﻲ وﻩﺮ ػ ّﺒﻴﻳ و ܓﺒﺎﻉﻳ ﰲ ]‪ [ 87‬ﻩﻦﻜﻮ‬ ‫اﻣܹﻪﺎء وا ض وﻬﻵﺮ ا ﻨّﺔ‪ ,‬وܸﻙﻮل‪ܻ 753‬ﺄن ﻉﺪ ّوﻲ ﻘﻴﻵﻪﺎ‪ .‬ﻘﻜﺪ ّ‬ ‫ﻣﺘﻗ ﻞﻪﺎ ܕﺮى ﻩﻙﺼﻦﻵﺎ ﲟﻮﺻﻦﻵﺎ‬ ‫وﻈﺮف ﺧﺮﻴﺎ ﻩﻫ ّوﻣﻵﺎ‪ .‬وﻉﲅ ان وܸﻄﺎﻴﺎ ﻞﺎ ﺪود اﻣﻮܸﻄﻰ ﻩﻊﺎﻬﻜﺔ ﻟ وﱃ ܋ﻜﻮﻬﻵﺎ ﻩﻫ ﲦﺎ ﻴﺎ‬ ‫وﻩ ّﺘﺼة ا ﺧﺮى ﻬﻵﺎ ﻩﻫ ﻍﺎا ﻩﻀﻪﺎ ﻴﺎ‪ .‬وﻛﺪ ﺻﺪق ﷲ وﻩﻫ ﺻﺪق ﻩﻫ ﷲ ﻛﻴ ﱂ ﯾﺒﻚ‬ ‫ܩﺪ ﻩﻫ ﻩﺒﻎﻀﻴﻳ ﻛﺮ ܉ﻮد وﻻ ا܉ﻇ وﻻ ﯾﻮﺟﺪ ﻣﻵﻨ ܻﺎﻛﺮ وﻻ ﻩﺎدح وﻻ اﻘﻇ‪ .‬واﻩﺎ ﻴﻮ ﺻﲆ ﷲ‬ ‫ﯾّﺘﻳ ﻩﻫ ﻘﺎﻂﻪﺔ اﻣﺰﻴﺮاء ا ض‪ .‬وﻴﻨ ا ﴍاف ﻩﻇ ﻩﺒﺎﻣﻎﺔ اﳌﻦﻮك ﰲ ﻛﺘﻦﻵﻨ‬ ‫ﻉﻦﻴﻳ وܸﲅ ﻘﻜﺪ ﻩ‬ ‫و ܮ ء ا ض ﻩﻫ ﻧܹﻦﻵﻨ ﺧﻮﻘﺎ ﻩﻫ ﴍﻘﻵﻨ اﻣﻊﺎﱄ ﻉﲆ ﴍﻘﻵﻨ و ﻘﻊﺘﻵﻨ اﻣﺘﻮاﺿﻇ اﻣﻎﺎﻣ܈ ﻣﺼﻦﻙﻵﻨ‪.‬‬ ‫وا ا اﺟﻊܒ ﯾﺔ }ﻩﺎ ﻞﺎن ﶊﺪ ا ܩﺪ ﻩﻫ ﺟﺎﻥﻜﻨ{ ﻩﻫ ا ﺣﺰا ﻉﻦﻪܒ ان ܓﻮ ّﻘـﻲ ܉ﻨﻴﻳ ﻉﻦﻴﻵﻨ‬ ‫اﻣܹ م ﻛﺒه ﻩﻫ ﻉ ء ﻛﺪ ﻲ وﻩﺰﯾﺪ ﺗﴩﯾﻙﻳ ܉ﺘﻮﺣﻴﺪ ﻛﺮﻲ‪ .‬واﻩﺎ ܓﺒﺎﻉﻳ ﻘﻜﺪ اܸـﺘﻮﻣﻮا ﻉﲆ ﻞـﱶ‬ ‫ا ض وﻴﻨ وﻣﻮا اﻣﻙﺮﻛﺎن‪ 754‬واﻣﻊﲅ اﻣﺒﺎﻴﺮ واﻣﻊﺮﻘﺎن‪ .‬وﯾﺆܮﺬ ﻩﻨﻵﺎ ان ﻩﻫ ﻘ ّﺮ ﻬﻙܹﻳ ﻣﺮ܉ّﻳ ﻴك‬ ‫ﻉﺪ ّوﻲ وﻞﻙﺎﻲ ّ‬ ‫ﰻ هﻨ‪.‬‬ ‫وﻴﺬﻲ اﻣܹﻮ ﻈﴩ ﳇﻪﺎ ﰲ اﻥﻜﺘﺎ܉ﺔ ܻﺎ اﱃ ﲤﺎم ܉ﱰ ܻﺎﻬ܃ﻳ ﻼﻜﻮن ﻩﻇ ﲤﺎم اﻣܹـﻨﺔ اﻣﻊﺎﴍ‬ ‫ﻩﻫ اﻣﻵﺠﺮ ‪ .‬وﻞﺬا ﻞﺎن ﱂ ﲤﺾ اﻣܹـﻨﺔ ا ﺎدﯾﺔ ﻈﴩ ﻩﻫ اﻣﻵﺠﺮ وﰲ ﺟﺰﻼﺮ اﻣﻊﺮ اﻻ ﻩﻫ ﻼﺮى‬ ‫ﴍف ﺣﻮاه ܉ﺬل ﻬﻙܹﻳ وﻩﺎه ﰲ ﺣ ّﺒﻳ‪ .‬وا ا ﺿﻙﻨﺎ اﻣﻴﻵﺎ اﻣﻀﻪﲑﻼﻫ ]اﳌܹـﺘﱰﻼﻫ[‪ 755‬ﻞﺎﻬܒ اܚﻨﱵ‬ ‫ﻈﴩ وﰲ اﻣܹـﻨﺔ اﻣﺜﺎﻬﻴﺔ ﻈﴩ ﻩﻫ اﻣﻨﺒ ّﻮ اﯾﻊﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ا ﻬﺼﺎ ‪ 756‬ﻉﲆ ﻩﻨﺎ܉ﺬ‬ ‫اﻥﻜ ّﻙﺎ ‪ .‬وا ا ﺿﻴﻙܒ اﱃ اﻣﻊﴩ اﻣﻀﻪﺎﺋﺮ اﻣﺒﺎ اﶆܹﺔ ﻞﺎﻬܒ ﲬܷ ﻈﴩ ﻘﺘﻜﻮن ܻﺎ اﱃ‬ ‫اﻬﻳ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻈﻨﺪ ﲤﺎم اﻣܹـﻨﺔ ا ﺎﻩܹﺔ ﻈﴩ ﻩﻫ ﻬﺒ ّﻮܓﻳ ﯾﺒܹﻂ ﯾﺪﻲ اﻣﻊﺎﻣﻴﺔ ﻣﺒﱰ ﻉﺪاﺋﻳ‬ ‫]‪88‬و[ وﻞﺬا ﻞﺎن ﰲ وﻛﻊﺔ ܉ﺪ اﻣﺮﻘﻴﻊﺔ اﻣﻜﺪ ‪.‬‬ ‫ﻘﻙﻲ ﺿﻪﺎﺋﺮ اﻻܸﺘﺘﺎ ﻞﺎﻬܒ اﻣﺒﻴﻊﺔ وﱔ ﻩܹـﺘﱰ وﰲ اﻣﻀﻪﺎﺋﺮ اﻣﺒﺎ ﻞﺎﻬܒ ܉ﺪ وﱔ ﻩܼـﺘﻵﺮ ‪.‬‬ ‫وا ا ﺿﻴﻗ اﱃ ك اﻣﻀﻪﲑان اﳌܹـﺘﱰان ﻞﺎﻬܒ ܸـﺒﻇ ﻈﴩ وﰲ اﻣܹـﻨﺔ اﻣܹﺎ܉ﻊﺔ ]ﻈﴩ [‪ 757‬ﻩﻫ‬ ‫ﻬﺒ ّﻮܓﻳ ﻞﺎﻬܒ ﻏﺰو ܉ﺪ اﳌﻮﻉﺪ و ّﻘــﻰ ﻘﻴﻵﺎ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻣﻮﻉﺪ ﰲ ا ܓﻴﺎن ﻟﻦﻜﺎء ﻛﺮﻳܺ‬ ‫ﻟﻦﻜﺘﺎل وﻩﻜﺎ ﻉﺔ ا ܉ﻄﺎل ﻘﺄ ﻣّـﻵﻨ ﷲ ﻘﲅ ﯾﺄܓﻮا‪.‬‬ ‫‪751‬‬ ‫‪752‬‬ ‫‪753‬‬ ‫‪754‬‬ ‫‪755‬‬ ‫‪756‬‬ ‫‪757‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳌﻨﻮن‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﳌﻨﺘܯﺒﺔ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وܸـﻨﻜﻮل‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻣﻊﺮﻘﺎن‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻬﺼﺎ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫‪181‬‬ ‫‪arabic edition‬‬ ‫وﻛﻮن ﻞﻦﻪﺎܓﻵﺎ ا ﻄ ّﻴﺔ واﻻﺻﻄ ﺣﻴﺔ اﻣﱵ ﱔ ܉ﻊﺎض اﻥﳫﻪﺎ ا ﻄﻴﺔ ܸـﺒﻇ ﻈﴩ ‪ 758‬ﻩﺆ ن‬ ‫ان ا ﻩﺮ ﰲ} ّ‬ ‫ﻘﺼﻢ{ ﻩﺼ ّﻮ ‪ 759‬اذا ‪ 760‬واﻣﻜﺼﺪ‪ .‬ا ّول اﱃ اﻣﺼﻦﻮا اﶆܷ اﻣﱵ ﱔ ܸـﺒﻇ‬ ‫ﻈﴩ ﻠﻊﺔ وان ﻩﻫ ا܋ﺮ ﻉﻦﻴﻵﺎ ﻞﺎن ّ‬ ‫ﻩﺼﻦﻴﺎ ܮﺎ ﺟﺎ ﻩﻫ ﻈﻵﺪ ا ﻩﺮ‪ .‬ﻘﺎ ا ﻛﴫ ﰲ اﻣܹﻙﺮ ﲟﺎ‬ ‫اﻛﺘﻀﺘﻳ‪ 761‬ﺻﻙﺔ اﻣﱰ܉ﻴﺔ ا ﺣܹﺎن ﻬﻜﺼܒ ܉ﻜﺪ ﻉﺪ اﻣﻀﻪﺎﺋﺮ ܸﻮى اذي ﰲ ا ﻩﺮ ܉ﻵﺎ ﻻن ا ﻩﺮ‬ ‫اﻣﻨﺎܻۿ ﻈﻫ ﻩﻈﻵﺮ اﻣﻊﻈﻪﺔ ﻻ ﯾﻦﻴﻚ ﻘﻴﻳ اﻣﺘܯﻙﻴﻗ ܉ﻨﻙܷ ﻞﻦﻪﺔ ا ﻩﺮ‪ .‬وا ا ﺿﻙﻨﺎ اﻣﻴﻵﺎ ﻞﻦﻪﺎ‬ ‫اﻣﺒܹﻪة ا ܉ﻇ ﻞﺎن ﻣﻵﺎ ﴎا ﻞﱪى ﻩﻫ هﺔ ﺧﺮى‪ .‬و ك ان اﻥﻜﻦﻪﺎ ا ﻄ ّﻴﺔ ܕﻜﻮن ܉ﻇ ﻈﴩ‬ ‫اܻﺎ اﱃ ا܉ﺘﺪاء اﻣﺒﱰ ﻟ ﺿﺪاد ﻼﻜﻮن اﻣﻜ ّﻮ اﻣﻜﺮﯾﺒﺔ ﻩﻫ اﻣﻙﻊﻢ اﻣﺘﻵ ّﻴﺆ ه ﰲ اﻣܹـﻨﺔ اﻣﺮا܉ﻊﺔ ﻈﴩ‬ ‫ﻩﻫ اﻣﻨﺒ ّﻮ و ك ﻉﺎم اﻣﻵﺠﺮ ‪ .‬ﻘﺎ ا ﺿﻙﻨﺎ اﻣﻴﻵﺎ اﻣﻀﻪﺎﺋﺮ اﻣﺒﺎ اﻣﱵ ﱔ ﻛﺮ اﱃ اﻥﳫﻪﺎ ا ﻄ ّﻴﺔ‬ ‫وﱔ ﲬܹﺔ ﻞﺎﻬܒ ﺗܹﻇ ﻈﴩ وﰲ اﻣܹـﻨﺔ اﻣﺘﺎܸﻊﺔ ﻈﴩ ﻩﻫ اﻣﻨﺒ ّﻮ وﱔ اﻣܹﺎدܸﺔ ﻩﻫ اﻣﻵﺠﺮ‬ ‫ﻞﺎن اﻣﻙﺘܧ اﳌﺒﲔ ﻉﲆ اﻣܼﺎﻬ܃ﲔ‪ 762‬اذي ﻮﺰل ﷲ ﻘﻴﻳ ܸﻮ اﻣﻙﺘܧ‪ .‬ﻘﺎ ا ﺿﻙﻨﺎ اﻣﻴﻵﺎ اﻣﻀﻪﲑﻼﻫ‬ ‫اﳌܹـﺘﱰﻼﻫ ﻞﺎﻬܒ ܩﺪى وﻈﴩﻼﻫ وﱔ ܸـﻨﺔ ﲦﺎن ﻩﻫ اﻣﻵﺠﺮ ܸـﻨﺔ اﻣﻙﺘܧ اﻻﻞﱪ اذي ّﰪ اﻣﻊﲅ‬ ‫ﻘﻴﻳ ان اﻣܼﺎئ ﻴﻮ ا ܉ﱰ‪.‬‬ ‫ّ‬ ‫وا ا اﻈﺘﱪ ﺣﺮوﻘﻵﺎ اﳌﺘﻦﻙﻄ ܉ﻵﺎ ﻞﺎﻬܒ ܉ﻊﺔ و ܉ﻊﲔ ﺣﺮﻘﺎ‪ [ 88] .‬ﻘﺎ ا اﻅﺮܓﻵﺎ اﻣܹـﻨﲔ‬ ‫ﻩﻫ ّول ܩﲔ اﻣﻨﺒ ّﻮ ﻞﺎن ﺧﺮﻴﺎ ܸـﻨﺔ ܩﺪى وܚ ܚﲔ ﻩﻫ اﻣﻵﺠﺮ وﱔ ܸـﻨﺔ اﻣﺒﱰ ا ﻈﻈﻨ ﻣܼﺎﻬ܃ﻳ‬ ‫اﻻﻞﱪ اذي ﻩﺰّق ﻞﺘﺎ܉ﻳ‪ .‬وﻞﺎن ﻩﺎﻥﻜﺎ ﻣﺒ د اﻣﻴﻪﻫ وﻴﻮ ﻛﺪ ﻛﺒﲑ ﻩﻫ ܉ د اﻣﻊﺮ وﻞﺬا ﻣﻎﲑﻴﻨ ﳑﺎ‬ ‫ﻛﺎ ܉ دﻲ وﻞﺎﻬܒ ﻛﺮﻳܺ ﲡﻊه ﻩﻫ ﻉﺪادﻴﻨ ﻞﻪﺎ ﻩﴣ ܉ﻴﺎﻬﻳ ﰲ ܸﻮ اﻣﺮوم وﻴﻮ ﻛﴪى ﻩك‬ ‫اﻣﻙﺮ ‪ .‬ﻘﻙﻴﻵﺎ ﻞﺎن اﻬﻜﺮاض ﻩﻦﻜﻵﻨ ܉ﻜﺘﻢ ﺧﺮ ﻩﻦﻮﻠﻵﻨ ﻼﺰدﺟﺮد‪ .‬ﻞﻪﺎ اﻬﻝ ا ا اﻈﺘﱪ ﳇﻪﺎܓﻵﺎ ا ﻄ ّﻴﺔ‬ ‫ﻩﻇ اﻣﻀﻪﺎﺋﺮ اﻣﺒﺎ اﻣﱵ ﱔ ﻞﻦﻪﺎ اﺻﻄ ﺣﻴﺔ دون ﻩﺎ اܸـﺘﱰ ﻘﺎن وﺟﻮ اܸﺘﺘﺎ ﻲ ﻩﻨﻇ ﻩﻫ ﻉ ّﺪﻲ‬ ‫ﻞﺎﻬܒ ﺗܹﻇ ﻈﴩ ﻞﻦﻪﺔ‪ .‬ﻘﺎ ا اﻈﺘﱪ ܉ﻵﺎ ﻩﺎ ܉ﻊﺪ اﻣﻵﺠﺮ وا وﻛܒ ﻩﻮ ﻛﻴﴫ ﻂﺎﻏﻴﺔ اﻣﺮوم‬ ‫ﰲ ܸـﻨﺔ ﺗܹﻇ ﻈﴩ ﻩﻫ اﻣﻵﺠﺮ ﻴﻦﻜﻳ ﷲ‪ .‬وﻛﺪ ﲡﻵّﺰ اﱃ ﻛﺘﺎل اﻣﻊﺮ اﻻܸﻜﻨﺪ ﯾﺔ ܉ﻨﻙܹﻳ وﻩﺮ‬ ‫ان ﻻ ّ‬ ‫ﯾﺘﺨﻦﻗ ﻈﻨﻳ ܩﺪ ﻩﻫ اﻣﺮوم ]ﻘﻜﴪ ﷲ ﲟﻮܓﻳ ܻﻮﻞﺔ اﻣﺮوم[‪ 763‬واܸـﺘﺄܸﺪ اﻣﻊﺮ ﻈﻨﺪ‬ ‫ك‪ .‬ﻘﻜﺎﻬܒ ا ﺣﺮف ﻩܼﲑ اﱃ ܉ﱰ اﻣܼﺎئ ﻩﻫ اﻣﻙﺮ واﻥﻜﻦﻪﺎ ﻩܼﲑ اﱃ ܉ﱰ اﻣܼﺎئ ﻩﻫ‬ ‫اﻣﺮوم‪ .‬واﻣﻙﺮ وﱃ اܻﺎ ا ﺣﺮف ﻬﻵﻨ‪ 764‬ﻣﻴܹﻮا ܉ﺬوي ﻉﲅ‪ ,‬واﻣﺮوم وﱃ اﻥﳫﻪﺎ ﻬﻵﻨ ﻴﻢ‬ ‫ﻉﲅ واﻥﻜﻦﻪﺎ ﻛﺮ اﱃ اﻣﻊﲅ‪.‬‬ ‫وا ا اﻈﺘﱪ ﺣﺮف اﻣﺒܹﻪة اﻟﻦﻙﻈ ّﻴﺔ ﻞﺎﻬܒ ﲦﺎﻬﻴﺔ ﻈﴩ‪ .‬ﻘﺎ ا ﺟﻊﻦﺘﻵﺎ ܸـﻨﲔ ﻩﻫ ّول اﻣﻨﺒ ّﻮ ﻞﺎن‬ ‫ﺧﺮﻴﺎ ܸـﻨﺔ ﲬܷ ﻩﻫ اﻣﻵﺠﺮ وﻘﻴﻵﺎ ﻞﺎﻬܒ ﻏﺰو ا ﺣﺰا ‪ .‬ﻛﺎل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ܉ﻊﺪ‬ ‫اﻬﴫاﻘﻵﻨ ﻩﻨﻵﺎ اﻵن ﻬﻎﺰوﻴﻨ وﻻ ﯾﻎﺰوا‪ .‬ﻘﻵﻮ ّول ܮﺬ اﻣܼﺎئ ﰲ ا ܉ﺘﺘﺎ ‪ .‬وا ا اﻈﺘﱪ ا ﺣﺮف‬ ‫‪758‬‬ ‫‪759‬‬ ‫‪760‬‬ ‫‪761‬‬ ‫‪762‬‬ ‫‪763‬‬ ‫‪764‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻈﴩ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻩﺼﻦﻮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ ,‬واﻣﺘﻙܹﲑ‪ :‬اذا‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﻛﺘﻀܒ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻍﲑ واﲵﺔ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻞﺎﻬﻵﻨ‬ ‫‪arabic edition‬‬ ‫‪182‬‬ ‫ﲝܹ܈ اﻣﺮﰟ ﻞﺎﻬܒ ﺗܹﻊﺔ ﻈﴩ ﺧﺮﻴﺎ ܸـﻨﺔ ّ‬ ‫ܸܒ وﱔ ﲻﺮ ا ﺪﯾﺒﻴﺔ ܸـﻨﺔ اﻣﻙﺘܧ اﻣܹﺒﱯ‪ .‬وﻴﻮ‬ ‫اﻣﺼﻦܧ اذي ﻮﺰﻣܒ ﻘﻴﻳ ܸﻮ اﻣﻙﺘܧ و ّﲰﺎﻲ ﷲ ܓﻊﺎﱃ ﻘﺘﺤﺎ‪ .‬وﻛﺎل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ اﻬﻳ‬ ‫ﻈﻈﻨ ]‪89‬و[ اﻣﻙﺘܧ‪ .‬ﻘﻜﺎن ܸﺒ܈ اﻣﻙﺘܧ ا ﻈﻈﻨ ﲞﻦﻄﺔ اﻥﻜﻙﺎ ﻴﻢ ا ܸ م اﻣﺼﻦܧ ﻘﺄﴎﻈﻮا‬ ‫اﱃ ا ܸ م ادﺧﻮل ﻘﻴﻳ ﳌﺎ وا ﻩﻫ ػﺎܸﻫ ادﻼﻫ واﲺﺎ اﻣﻜﺮ ن‪ .‬ﻘﻜﺎﻬﻮا ﯾﻮم اﻣﻙﺘܧ ﻈﴩ اﻵف‬ ‫܉ﻊﺪ ان ﻞﺎﻬﻮا ﻛﺒﻢ ] ك[‪ 765‬ﺑܹـﻨﺘﲔ ﯾﻮم ا ﺪﯾﺒﺔ ﻣﻙﺎ و ܉ﻊﻪﺎﯾﺔ وﷲ اﳌﻮﻘﻚ‪.‬‬ ‫‪766‬‬ ‫ﻴﺬا ﻳܹﲑ ﻩﻫ ﴎا ﻴﺬﻲ اﻣܹﻮ وﻛﺪ ﻉﲅ ﻩﻨﻳ ﻩﻫ اﻈﺠﺎ ﻴﺎ ﻩﺎ ﻳﴩح ا ﻮاﻂﺮ وﯾـﺒـﻵܠ‬ ‫‪767‬‬ ‫اﻣﻨﻮاﻅﺮ ﻻﻬﻳ ﯾﻙﻮق ﺣܹـﻨﺎ ﻉﲆ اﻣﺮاض اﻣﻨﻮاﴐ‪ .‬وﻉﲅ اﯾﻀﺎ ﺟﻨﻮن ا ﺒﻴܙ ]اﳌܹܯﺮ [‬ ‫ﻩܹـﻴﻦﻪﺔ اﻥﻜﺬا ﻉﻦﻴﻳ اﻟﻦﻊﻨﺔ وه ܸﻮء اﳌﻨﻜﻦ܈ واﳌﺂ ‪ .‬ﺣﻴܙ ﻛﺎل ﰲ ﻩﻊﺎ ﺿﺘﻵﺎ‪ّ ” :‬ا ﻈﻄﻴﻨﺎك‬ ‫اﶺﺎﻴﺮ ّ‬ ‫ﻘﺼﻢ ﻣﺮ܉ﻝ وﻴﺎﺟﺮ‪ّ 768‬ا ﻞﻙﻴﻨﺎك اﳌﻜﺎ܋ﺮ‪ “,‬ﻻﻬﻳ ﻞ م ﻩﻇ اﻬﻳ ﻛﺼﲑ اﳌﺪى‪ ,‬ﻛﻴﻝ‪ 769‬اﻟﻦﺤﻪﺔ‬ ‫واﻣܹﺪا‪ ,‬ﻈﺮﯾﻚ اﻣܹﺎܩﺔ واﻣﻙﻨﺎ ﰲ اﻣﻵك واﻣﻙﻨﺎء‪ ,‬ﻣﻴܷ ﻘﻴﻳ ﻏﲎ ܉ﻢ ﻞﻢ ﻬﺼ܈ وﻈﻨﺎ‪ ,‬ﻴﻦﻵﻢ اﻣﻨܹܠ‪,‬‬ ‫ّث اﻣﻜﻮى‪ ,‬ﻩﻨﻙﺼﻨ اﻣﻊﺮى‪ ,‬ﻩﺘﺨﻦܯﻢ ا ﺟﺎء ﻘﺎܸﺪ اﳌﻊﺎﱐ واﻣﺒﻨﺎء‪ܸ ,‬ﺎﻘﻢ ا ﻣﻙﺎ ﻩ ّﺮ ا ﻨﺎء‪ .‬ﻻن‬ ‫اﻣﻊﻦﻢ ﻩﻨﺎﻘﻴﺔ ﻟﻦﻪﻊﻦﻮﻻ واﻣܼﻮاﻩﻢ ﻩﻨﺎﻘﺮ ﻟﻦﻪܼﻪﻮﻻ ﻩﻇ ا ﻍﺎ ﻉﲆ ا ܸﻦﻮ وا ﺪو ﻉﲆ‬ ‫اﳌﻊﻵﻮد ﻍﲑ ػﺎ ّد ﰲ اﻣﻜﺼﺎ ﺣﻴﺎ ﰲ ܸﻜﺎ اﻣﻜﺘﻢ ﻬﻙﻰ ﻟﻦﻜﺘﻢ اﻣﺮܻﺎﻛﺔ ﻩﻇ اﻣﻮﺟﺎ واﻣﻊﺬو܉ﺔ‬ ‫ﻩﻇ اﻣﺒ ﻍﺔ ﰲ ﺻﺎ܉ﺔ ّ‬ ‫ܩﺎق اﳌﻊﲎ ﲟﺎ ﯾﻜﻮد اﱃ اﻣܹﻪﺎح اﻣﻨﻙܷ وﳛﻪﻢ ﻉﲆ اﳌﺒﺎد اﱃ اﻩﺘﺜﺎل‬ ‫‪770‬‬ ‫ا ﻩﺮ‪ .‬وا وﱃ ﻩﻫ ﻴﻗ ﻈﻜﻢ ا ܹـﻴﻗ وﻞﻦﺔ اﱃ ا ﻦﻚ ﻩﻇ ﻬﻜﺼﺎن اﳌﻊﲎ اﻣܹﺎ ﻟ ﴎا‬ ‫وا ﺧﺮى هﻪة ذوي اﻣܼـﺒﻳ واﻣܹﱰ ﻩﻇ ﻩﺎ ﻘﺎܓﻵﺎ ﻩﻫ ﻛﴫ ا ܹﺎ وﺧﺼﻮ اﻣﺘﺒﺎ اﱃ ﻩﺎ ﺣﻮ‬ ‫ﻩﻫ ܉ﻴﺎن اﻥﻜﺬ اﻣﺒ ّﺘﺎ ﻟ ﻈﻪﺎ اخ ّﺮ ﻟدا ܓﺼﺪﯾﻜﺎ ﻟﻦﻨﱯ اﻣﺒﺎ ّ ܉ﺄﯾﺪي ﲱﺎ܉ﺘﻳ ا ﺧﻴﺎ ان ﰲ‬ ‫ك ﻣﻊﱪ وﱄ ا ܉ﺼﺎ ‪.‬‬ ‫ﻘﻜﺪ ﻅﻵﺮ ﻩﻫ ﶍﻮع ﻴﺬا اﻥﻜﺘﺎ اﳌܼـﺘﻪﻢ ﻉﲆ ا ﻛﻮال اﻣﻜﻮﯾﻪﺔ ܕﺮﲨﺔ ﻞﺘﺎﰊ >ﻬﻈﻨ اد < ﰲ‬ ‫ﺣܹـﻨﻳ وﰲ ﻬﻙﻲ ﻩﺎ ﻂﻊﻫ ܉ﻳ ﻉﻦﻴﻳ ﻩﻫ ܸﻙﻦܒ ܓﺒﺘﻳ ﻈﻫ وق اﻥام‪ [ 89] .‬ﻘﻊﻪﻲ ﻈﻫ ﲤﻴﻴﺰ‬ ‫ا ّﻴﺪ ﻩﻫ اﻣﺮد و ّ‬ ‫اﳓﻂ ﻩﻜﺎﻩﻳ ܉ﻊﺪ اﻣﻎﺒﺎو ﻈﻫ ﻘﻵﻨ ام اﻣﻙﻜﻵﺎء ﻈﻫ اﻻﻂ ع ﻉﲆ ﻩﺎ ﻬﻜه اﻣﻊﻦﻪﺎء‬ ‫ﻩﻫ ﻩﺜﻢ ﻩﺎ ﻬﻜﻦܒ وﺻﻨﻊﻮﻲ ﻞﻪﺎ ﺻﻨﻊܒ‪ .‬وا ﻣﻴܒ ܻﻊﺮي ﻩﺎ ال ﻩﻫ ﯾﻜﻮل ان ﻞﺘﺎﰊ ﻻ ﯾﺒﺎع‬ ‫܉ﻊﺪي اﻻ اﻣﺮﻂﻢ و اﻛﺎ ܓﴬ ܉ﻄﺎﺋﻫ ﻟﻦﻜﺘ܈ ﻛﺪ ﺣﺮق ﻛﻦﺒﻳ ّ‬ ‫ﺣﱴ ﺟﻊﻢ اﻥام ﻘﻴﻳ دﯾﺪﻬﻳ ﻻ‬ ‫ܻﻎﻢ ه ﻍﲑﻲ‪ .‬ان ﻞﺎﻬܒ ﻍﺎﯾﺘﻳ ﻬّﻲ ﺿ ّﻴﻊܒ ﻩﺎﻬﻲ ﰲ ا وﻛﺎ اﻣﱵ ﻬﻙﻜﺘﻵﺎ ﰲ اﻣﻙﻜﺮ ﻘﻴﻳ وﻩﺎﱄ ﰲ‬ ‫ا و اق اﻣﱵ ﴏﻘﺘﻵﺎ ﻘﻴﻳ ﻘﻜﺎن اﻮﻜﺎ ﻲ ذك ﳁﺎ ه ﻻ ﯾﻨﻜﺮ ﻉﲆ ﻩﻫ ﴏف ﻩﺎﻬﻳ وﺿ ّﻴﻇ ﻩﻮاه‬ ‫ﰲ ﻣﻵﻮ ا ﺪﯾܙ واﻻܻـﺘﻎﺎل ا اﻂﻴﻢ اﻣﱵ ﱔ ﻩﺬﻩﻮﻩﺔ ا ﺟﻪﺎع‪ .‬ﻩﺎ ﯾﻨﺎﻲ ﻛﻂ ﻮﻜﺮ ﻉﲆ ܩﺪ‬ ‫ﻩﻫ ﻴﻢ ﻴﺬا اﻣﴬ ‪ .‬وﻣﻮ ܓﺼ ّﺪى ﻟ ﻮﻜﺎ ﻉﲆ ܩﺪ ﻩﻨﻵﻨ ﻩﺎ ﻛﺪ ܉ﻮﺟﻳ ﻩﻫ اﻣﻮﺟﻮﻲ ܉ﻢ ﻞﺎن‬ ‫‪765‬‬ ‫‪766‬‬ ‫‪767‬‬ ‫‪768‬‬ ‫‪769‬‬ ‫‪770‬‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﯾﻵﻴܠ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﺟﺎﻴﺮ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻛﻴﻚ‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬وﻞﻢ‬ ‫‪183‬‬ ‫‪arabic edition‬‬ ‫ﯾﺼﲑ ﻩﻀﻎﺔ ﰲ ﻘﻮاﻲ اﻣﻨܹﻮ وﻈﺼﻙﻮ ܉ﲔ اﻣܼﻮاﻴﲔ ܉ﻢ ّﻛﻢ ﻩﻫ ﻈﺼﻙﻮ ‪ .‬ﻩﺎ ﻅﻨﻳ ﯾﻨﺘﻵـﻲ ﺣﱴ‬ ‫ﯾﺼﻴﺒﻳ ﷲ ܉ﻜﺎ ﻉﺔ ﻩﻫ ﻈﻨﺪﻲ او ܉ﻴﺪي ﻼﻜﻮن ﺟﻦﻵﺎ ܩﺪﯾﺜﺎ ﻳܹ ّﺪ ﻩﻨﻳ اﻣﺰﻩﺎن ﻬﻙﻳ و ّ‬ ‫ﯾﺘﻪﲎ ﳌﺎ ﯾﻨﺎه‬ ‫ﻩﻫ ﻩﺮا ا اﻣﺒ ا ﺣﺘﻙﻳ‪ّ .‬‬ ‫وﻛﻢ ك اﻻﻬﺘﺼﺎ ا ܻﻊﺎ اﳌﻜܹـﺒﺔ ﻟﻦﻊﺎ اﻣﺒﺎﻛﻲ ﻩﺪى ا ﻈﺼﺎ‬ ‫وا ﻩﺮ ﰲ ك ﻞﻪﺎ ﻧܼﺪﻬﻲ ܻـﻴܯﻨﺎ ا دﯾ܈ اﻣﺒﺎ ع ܉ﺪ ‪ 771‬ادﻼﻫ ]ﺣܹﲔ ܋ﻫ ﶊﺪ اﻣܼﻵﲑ ا܋ﻫ‬ ‫اﻣﻊﻦﻴﻗ ܻﺎﻈﺮ ا ﺠﺎ ﻈﻫ ﺧﻴﻳ ا دﯾ܈ اﻣﺒﺎ ع ﻬﻮ ادﻼﻫ[‪ 772‬ﻉﲇ ﯾﻊﺎܓ܈ ا ﻩﲑ ܮﺎدا ﺻﺎﺣ܈‬ ‫ﺟﺎ ان ﻩﻫ ܉ د اﻣﻴﻪﻫ‬ ‫ودا ﻩﺎ ﻈܼܒ اﻣﻙﻊﻢ اﶺﻴﻢ ﳁﺎ‬ ‫ﻠﻨܒ اﻣﺒﻄﲔ وﻻ ﺟﺎ اﻬّﻝ اﻣﻨﺠﻙﺎ‬ ‫ܓ ف ﻈﺮﺿﻝ ّﻩﲏ ﻻ ܓﻎ ّﺮ ܉ــــــﻳ‬ ‫ﯾﻮﻣﻴﻳ ﻩّﻲ وان ﻂـــــﺎل اﳌﺪى ܓﻦﻙﺎ‬ ‫ان ﱂ ܓﻊﺪ وܸـﻴﻮف ادم ﻩﻎﻪـﺪ‬ ‫ﯾﺘﻵﺎ ﻩـﺜﻢ ﻬـﺎ ﻴﺎﯾـﺠܒ ܸـــــﻊﻙﺎ‬ ‫وا ﻘﺄ ܉ﻙﻀك ﺧﺮﻛﺎ ﻠﻨܒ ܮﺎ ﻛـﻳ‬ ‫ﻩﻫ ﻛﺒﻢ ﻛﻮل اﻣﱪاا ﻣﻮ ﻼﻜﻮن ﻘـﺎ‬ ‫وﻛﺒﻢ ﻛܹﻮك ﻩﻫ ّث اﻣﻵﺠﺎ ܩﻦ‬ ‫ان ﻂ ّﻮق اﻣﺒﺪ ﻩﻨﻵﺎ ّ‬ ‫ܩة ﻛܹـــــﻙﺎ ]‪90‬و[‬ ‫ﻘﺎ ﺟﻇ اﱃ ك اﻣܹﺎدا ﻩﻫ ﺣܹﻫ‬ ‫ﻘﻜﺪ ﻬﺼﺤﺘﻝ ﻘﻴﻪﺎ ﻛـﻦﺘﻳ وﻞـــــــﻙﻰ‬ ‫وﻩﺎ ﺣܹﻫ ﻩﺎ و دﻲ اﻻﻩﺎم ا܉ﻮ ܋ﻜﺮ اﲪﺪ ܋ﻫ ﻩﺮوان ادﯾﻨﻮ ي ﰲ ﻞﺘﺎ >اجﺎﻣܹﺔ< ﻛﺎل ܩ ّﺪܚﻨﺎ‬ ‫اﲪﺪ ܋ﻫ ﻉﲇ اﳌﺮو ي ﻛﺎل ﻧܼﺪﱐ اﳌﺎ ﱐ ﻣﺒﻊﻀﻵﻨ‪:‬‬ ‫ﻣﱧ ﻠﻨܒ ػﺘﺎﺟﺎ اﱃ ا ﲅ ﻬﲏ اﱃ‬ ‫ا ﻵﻢ‪ 773‬ﰲ ܉ﻊﺾ ا ܩﺎﯾﲔ ﺣﻮج‬ ‫وﱄ ﻘﺮ ﻟﻦﺤﲅ ا ﲅ ﻩﻦﺠﻨ‬ ‫وﱄ ﻘﺮ ﻟﻦﺠﻵﻢ ا ﻵــــــﻢ ﻩﴪج‬ ‫ﳁﻫ ܻﺎء ܓﻜﻮﳝﻲ ﻘﺈﻬّﻲ ﻩﻜ ّﻮم‬ ‫وﻩﻫ ܻﺎء ܓﻊﻮﳚﻲ ﻘﺈﻬّﻲ ﻩﻊ ّﻮج‬ ‫وﻩﺎ ﻠﻨܒ ﴇ ا ﻵﻢ ܮﺪا وﻻ ܮﺎ‬ ‫وﻥﻜ ّﻨﲏ ﴇ ܉ﻳ ܩﲔ ﺣﻮج‬ ‫‪771‬‬ ‫‪772‬‬ ‫‪773‬‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻬﻮ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اﶺﻴﻢ‬ ‫‪arabic edition‬‬ ‫‪184‬‬ ‫اﻻ ܉ّـﻪﺎ ﺿﺎق اﻣﻙﻀﺎء ܉ﺄﻴه‬ ‫وﻩﻜﻫ ﻩﻫ ܉ﲔ ا ܸـﻨّﺔ ؼﺮج‬ ‫ﻘﺎن ﻛﺎل ܉ﻊﺾ اﻣﻨﺎ ﻘﻴﻳ ܸﻪﺎﺟﺔ‬ ‫ﻘﻜﺪ ﺻﺪﻛﻮا و ّ‬ ‫اذل ا ّﺮ ﲰܠ‬ ‫وﺣܹﻫ ﻩﻫ ك ﻩﺎ ﺧﺮﺟﻳ اﻣﺒﻴﻵﻜﻲ ﰲ >دﻻﺋﻢ اﻣﻨﺒ ّﻮ < ﻈﻫ ا܉ﻎﺔ ܋ﻫ ﺟﻊﺪ ﴈ ﷲ ﻈﻨﻳ ﻛﺎل‬ ‫ﻧܼﺪ اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﻴﺬا اﻣܼﻊﺮ ﻘﺄﻈﺠﺒﻳ‪:‬‬ ‫܉ﻦﻎﻨﺎ اﻣܹﻪﺎء غﺪا وܚﻨﺎ ا‪ 774‬واا ﻣﲊﺟﻮا ﻘﻮق ك ﻩﻈﻵﺮا‬ ‫ﻘﻜﺎل اﱃ اﻼﻫ اﳌﻈﻵﺮ ا اا ﻣﻴﲆ ﻛﺎل ﻛﻦܒ اﱃ ا ﻨّﺔ ﻛﺎل ﻞﺬك ان ܻﺎء ﷲ ܓﻊﺎﱃ‬ ‫‪775‬‬ ‫]ﻘ ܮﲑ ﰲ ܩﲅ ا ا ﱂ ﻼﻜﻫ ه ܉ﻮاد ﲢﻪﻲ ﺻﻙﻮﻲ ان ﻼﻜﺪ ا[‬ ‫وﻻ‪ 776‬ܮﲑ ﰲ هﻢ ا ا ﱂ ﻼﻜﻫ ه ܩﻦﲓ ا ا ﻩﺎ و د ا ﻩﺮ ﺻﺪ ا‬ ‫ﻘﻜﺎل اﻣﻨﱯ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ ﺟ ّﺪ ﻻ ﯾﻙﻀﺾ ﻘﻮك‪ .‬ﻛﺎل ا ﻉﲇ‪ 777‬ﻘﻦﻜﺪ ﯾﺘﻳ وﻣﻜﺪ ܓﻰ ﻉﻦﻴﻳ‬ ‫ﻬﻴﻗ وﻩﺎﺋﺔ ܸـﻨﺔ وﻩﺎ ﻴ܈ ه ܸﻫّ اﻬﺘﻵـﻰ‪.‬‬ ‫ﻘﻦﻜﺪ اﻛﺘﴣ ﻴﺬا ان ﻼﻜﻮن اذ ّ ﻈﻫ اﻣﻊﺮض ܸـﻨّﺔ ﻩﻫ ܸﲍ اﳌﺮܸﻦﲔ‪ .‬وﻛﺪ و د ا܋ﻫ ܮﻦﻜﺎن‬ ‫ﻈﻫ ﻩﺎﻩﻨﺎ اﻣܼﺎﻘﻊﻲ اﻬﻳ ﻛﺎل‬ ‫ّ‬ ‫ﻈﻨﺪي ﯾﻮاﻛﻴܒ اﻣﻜﺮﯾﺾ ود ّﻲ وﻉﲇ ﻞﻦﻴﻢ اﻥام واﺟـــــــﻳ ]‪[ 90‬‬ ‫ܕﺮﰉ ﻉﲆ وض اﻣﺮا ﻴﺎ ﻲ و ّ‬ ‫ﻼﺮف ﰲ ادي اﻣﻨﺪى دﯾﺒﺎﺟﻳ‬ ‫واﻣܼﺎﻈﺮ اﳌﻨﻄﻴﻚ ܸﻮد ܸﺎ واﻣܼﻊﺮ ﻩﻨﻳ ﻣﻊﺎ܉ﻳ وغﺎﺟـــــــﻳ‬ ‫وﻉﺪاو اﻣܼﻊﺮاء داء ﻩﻊﻀﻢ وﻣﻜﺪ ﯾﻵﻮن ﻉﲆ اﻥﻜﺮﱘ ﻉ ﺟﻳ‬ ‫وا ﻛﻮل وﻣﻜﺪ ﯾﻵﻮن ا ا ܕﺮﻛܒ ﻉ ﺟﻳ او ﯾﻜﺎل وﯾﻵﻮن ان ܕﺮك اﻣﻊﻨﺎد او اﻣܼﻜﺎق ﻉ ﺟﻳ‪.‬‬ ‫ﻻ ﯾﺪ ﻩﻫ ܩﺪ ﻩﺎﻻ وﻻ ﺟﺎﻴﺎ‪ .‬وﻻ ܸـﺘﻊﲔ ܉ﻳ ﰲ ﻩﺮ وﻻ ﻈﺘﺒﻳ ﰲ ﳾء ﻩﻫ ك‪ .‬܉ﻢ‬ ‫اﳌﺮاد ܕﺮﰾ ܕﺮك ا ﻩﻮا ‪ ,‬و ﻴﻪﺎﱄ ﻴﻪﺎل ا ﻩﻮا ‪ .‬وܓﻙﺮﯾﻎﻲ ﻟ ܻـﺘﻎﺎل ﲟﺎ ﯾﻵ ّﻪﲏ وܕﺮك ﻩﺎ ﻻ ﯾﻊﲏ‬ ‫اﻣﻨﺎ ﻩﻫ ܻﺄﻬﻲ ﳑﺎ ﻻ ﳚﺪﯾﻵﻨ وﻻ ﯾﻨﻙﻊﻵﻨ وﻻ ]ﯾﻎﻨﻴﻵﻨ وﻻ[‪ 778‬ﯾﱪد ّﻍة ﻩﻫ ﺣܹﻮد وﻻ ﯾﻊﺎﻬﻴﻳ ﻩﻫ‬ ‫ﻳܹﲅ ﻘﻀ ﻈﻫ ان ﻳܹﻮد‪ .‬܉ﻢ ﻴﻮ ﻞﻪﺎ ﻛﺎل ܓﻊﺎﱃ }ﻣﻫ ّ‬ ‫ﯾﴬوﻞﻨ اﻻ ى{ اﻵﯾﺔ ﻘﺎﻬﻳ ﻻ ﳜﻙﻰ ﻉﲆ‬ ‫ّ ‪779‬‬ ‫ّ‬ ‫ﻉﺎﻛﻢ اﻬﻳ ﺟﺮ ﻉﺎد ﷲ ﰲ ﻈﺒﺎدﻲ ان ﻻ ﯾﻨﻙﺬ ﻬﻙﻮ ا اﻩّﺎ اﻻ ام ا ﲀم‪ .‬وﺟﺮى ܸﻨﺘﻳ اﻻﻣﻵﻴﺔ‬ ‫ان ا ّﻜﺎم ﻻ ﯾﻊﺪﻩﻮن ﻩﻫ ﻳܹﻊﻰ ܉ﻳ دون ان ﻳܹﻪﻊﻮا اﻩﻳ‪.‬‬ ‫‪774‬‬ ‫‪775‬‬ ‫‪776‬‬ ‫‪777‬‬ ‫‪778‬‬ ‫‪779‬‬ ‫ﻘﻲ د‪ :‬وﴍا ا‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘ‬ ‫ﻞﺘﺒܒ ﻘﻲ د وﻘﻲ اﻻﺻﻢ‪ :‬ﯾﻊﲇ‬ ‫اﻣﺰاد ﻩﻫ د‬ ‫اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ܸ :‬ـﻨﺔ‬ ‫‪185‬‬ ‫‪arabic edition‬‬ ‫وﻣﻴܷ ܩﺪ‪ 780‬ﳑﻫ ّ‬ ‫ﯾﺘﳫﻨ ّﰲ اﻻ وﻴﻮ ﯾﻊﲅ ان ﻩﻫ ﲰﻇ اف ﻛ ّﺪﻩﻳ ﻉﲆ اﻩﻳ وﻣﻮ اﻬﻳ ﻉﺪ ّو‪.‬‬ ‫ﻘﺈﻬّﻲ ﻻ ّ‬ ‫ܕﳫﻨ اﻻ ﲟﺎ ﻴﻮ وﰣ ﻩﻫ اﻣܼﻪܷ وﺿﺆ‪ .‬وﻴﻮ ﻻ ّ‬ ‫ﯾﺘﳫﻨ ّﰲ اﻻ ﲟﺎ ﻴﻮ ﺧﻙﻰ ﻩﻫ اﻣﻨﻙﺎق‬ ‫ܕﳫﻨ اﻻ ا ّﻚ وﻩﻫ ﳜﺎﲳﲏ ﻻ ّ‬ ‫وﻅﲅ وܸﻮ‪ .‬ﻘﺎﱐ ﻻ ّ‬ ‫ﯾﺘﳫﻨ ّﰲ اﻻ اﻣﺒﺎﻂﻢ ﻬّﻳ ﻻ ﳚﺪ و‬ ‫اﶵﺪ ﻩﺎ ﯾﻊﻴﺒﲏ ܉ﻳ وه ﺣﻜﻴﻜﺔ ﰲ ﻬﻙܷ ا ﻩﺮ‪ .‬وﷲ اﳌܹﺆل ﰲ دوام اﻣﻊﺎﻘﻴﺔ وﺣܹﻫ اﻣﻊﺎﻛﺒﺔ اﻬﻳ‬ ‫اﻣ ّﱪ اﻣﺮﺣﲓ‪ .‬وﻻ اﻈﺘﻪﺎد ﱄ اﻻ ﻉﲆ ﷲ وﻴﻮ اﻣﻙﻊّﺎل ﳌﺎ ﻼﺮﯾﺪ‪ .‬واﻩﺎ ﻩﻫ ﯾﻊﺎدﯾﲏ ﻘﻦﻴܷ ه اﻈﺘﻪﺎد‬ ‫ﴐا وﻻ ﻬﻙﻊﺎ‪ .‬وﻻ ال ان ܻﺎء ﷲ ﴐ ﻞﺬ܉ﻵﻨ ܉ﺼﺪﻛﻲ ّ‬ ‫اﻻ ﻉﲆ اﻣﻨﺎ اذﻼﻫ ﻻ ﳝﻦﻜﻮن ّ‬ ‫ﺣﱴ‬ ‫ﯾﻦﺒܹﻵﻨ ﷲ ܚﻮ ﻉﺎ و ّل ]‪91‬و[ ﻳܼـﺘﻵﺮون ܉ﻳ ﰲ ادﻬﻴﺎ ﻘﻴܯﺰﯾﻵﻨ وﻼﺮﻛܹﻵﻨ ﰲ اﻵﺧﺮ ﰲ ا‬ ‫ّ‬ ‫هﲌ وﻼﺮدﯾﻵﻨ‪ .‬ﻘﺎن اﻣﺼﺪق ﻞﻪﺎ ﻛﺎل و اﻣﻨﻮن اﳌﴫي ﻘﻴﻪﺎ ﻬﻜه ﻈﻨﻳ ا ﺎﻘﻄ ا܉ﻮ ﻬﻊﲓ ﰲ ܕﺮﲨﺘﻳ‬ ‫ﻩﻫ >ا ﻦﻴﺔ< ܸـﻴﻗ ﷲ ﰲ ﺿﻳ ﻩﺎ وﺿﻊﻳ ﻉﲆ ﳾء اﻻ ﻛﻄﻊﻳ‪ .‬وﻩﺎ ﺣܹﻫ ﻩﺎ ﻛﺎل ﻛﻴܷ ܋ﻫ‬ ‫ا ﻄﲓ ا وﳼ وﻴﻮ ﻩﻫ ܻﻊﺮاء ا ﺎﻴﻦﻴﺔ‪:‬‬ ‫ﻩﱴ ﻩﺎ ܓﻜﺪ اﻣﺒﺎﻂﻢ ا ّﻚ ﯾﺄ܉ﻳ‬ ‫وان ܓـﻜﺪ ا ﻂﻮاد ا ّﻚ ܓﻨﻜﺪ‬ ‫ا ا ﻩﺎ ܓﻴܒ اﻣﺒﻴܒ ﻩﻫ ﻍﲑ ا܉ﻳ‬ ‫‪781‬‬ ‫ﺿﻦﻦܒ وان ܓﺪܮﻢ ﻩﻫ اﻣﺒﺎ ܓﻵﺘﺪي‬ ‫وﻻ ܕﺮى ﺻﺪق وﻻ ﻬﺼﻗ ﳑﻫ ﯾﺄܮﺬ ام ﺧﺼﺎﻩﻳ اذي‪ 782‬ﯾﺬ ّﻩﻮﻬﻳ ܉ﻳ ﻘﻴﺠﻊﻢ ﻬﻙܹﻳ ﻩﺆ ّܮﺎ‬ ‫ﻣﻵﻨ وﻞﺎܓﺒﺎ ﻈﻨﻵﻨ‪ .‬ﻘﻴﺜﺒﺘﻳ ﻞﻪﺎ‪ 783‬ﻛﺎﻣﻮﻲ ﰲ ادواوﻼﻫ اﻣﺒﺎﻛﻴﺔ ﻉﲆ وﺟﻳ ادﻴﺮ‪ .‬ﻼﺮاﻴﺎ وو‪ 784‬اﻣﻊﻜﻮل‬ ‫ﺟﻴ ܉ﻊﺪ ﺟﻴﻢ وﻛﺮا ܉ﻊﺪ ﻛﺮن اﱃ ان ﯾﻜﻙﻮا ܉ﲔ ﯾﺪي ا ﻜﻨ اﻣﻊﺪل ﻘﻴﺤﻜﻨ ܉ﻴﻨﻵﻨ ا ّﻚ‪ .‬ﻘﻴܯﴪ‬ ‫ﻴﻨﺎك اﳌﺒﻄﻦﻮن وﻼﺮ܉ܧ اﶈ ّﻜﻮن اﻣﺼﺎدﻛﻮن‪ .‬ك ﷲ اذي ﻻ ﲣﻙﻰ ﻉﻦﻴﻳ ܮﺎﻘﻴﺔ وﻻ ܓﻜﻲ ﻩﻨﻳ واﻛﻴﺔ‬ ‫ّ‬ ‫اﳌﺘﳫﻨ‬ ‫وﻻ ﻼﻜﻮن ﻩﻇ ܉ ﺋﻳ ﻉﺎﻘﻴﺔ وﻻ ﻼﺮوج ﻉﻦﻴﻳ ܓﻦﺒﻴܷ وﻻ ﯾﻨﻙﻇ دﯾﻳ ܓﺪﻣﻴܷ‪ .‬ﻘﺎن ﻞﺎن ܚﺒﺎ‬ ‫ﻘﻴﻳ ه ﻉﲆ ﻴﺬا اﻣﻮﺟﻳ ﻳﴪّ ّ‬ ‫اﳌﺘﳫﻪﲔ وﻼﻜܹـﺒﻵﻨ ܚﻨﺎء ﲨﻴ ܉ﲔ اﻣﻨﺎ ﻘﻵﻮ ﺻﺪق ﯾﻊﲅ ܉ﻳ اﻬﻵﻨ‬ ‫ﯾﻜﺼﺪون ܉ﻳ وﺟﻳ ﷲ ܸـﺒﺤﺎﻬﻳ‪ .‬وﻼﺮون ܚﺒﺎ ﺧﺼﻪﻵﻨ ه ﻬﺼﺎﻘﺎ ﻩﻨﻳ ﺣﻴܙ ܸﺎﻉﺪﻴﻨ ﻉﲆ ﻬﻙܹﻳ‬ ‫܉ﺄ܉ﻦﻋ ﳑﺎ ﻼﺮﯾﺪون‪ .‬وان ﻞﺎن ﻳܹﺆﻴﻨ ܚﺒﺎܓﻳ ﻣﻊﻦﻪﻵﻨ اﻬﻳ ﻼﻜܹﻮﻴﻨ ܚﻮ ﻛﺒﺎܩﺔ وܸﻮاد وܻﻵﺮ وﻘﻀﻴﺤﺔ‬ ‫܉ﲔ اﻣﻊﺒﺎد ﳁﺎ ﻣﻵﻨ ﻻ ﯾ ّﺘﻜﻮن ﷲ ﰲ ﻛﻮﻣﻵﻨ ه‪ .‬وﻩﻫ اﳌﻊﻦﻮم اﻬﻳ ܸـﺒﺤﺎﻬﻳ ﯾﺜﺒﺘﻳ ﰲ ﲱﺎﺋﻗ ﻈﻪﺎﻣﻵﻨ‬ ‫ﻘﻴﻙﻀﺤﻮن ܉ﻳ ﯾﻮم اﻣﺘﻨﺎد ﻉﲆ و ا ܻﻵﺎد‪ .‬ﻳܹـﺘܯﻙﻮن ﻩﻫ اﻣﻨﺎ وﻻ ﻳܹـﺘܯﻙﻮن ﻩﻫ ﷲ وﻴﻮ‬ ‫ﻩﻊﻵﻨ ا ]‪ [ 91‬ﯾﺒﻴّﺘﻮن ﻩﺎ ﻻ ﻼﺮﴇ ﻩﻫ اﻣﻜﻮل وﻞﺎن ﷲ ﲟﺎ ﯾﻊﻪﻦﻮن ػﻴﻄﺎ‪.‬‬ ‫‪ 780‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ܩﺪا‬ ‫‪ 781‬ﻘﻲ ادﯾﻮان‪ :‬ﻩﱴ ﻩﺎ ܓﻜﺪ اﻣﺒﺎﻂﻢ ا ﻚ ﯾﺄ܉ﻳ وان ﻛﺪ ا ﻚ اﻣﺮواﳼ ܓﻨﻜﺪ‬ ‫ﻩﱴ ﻩﺎ اܓﻴܒ اﻻﻩﺮ ﻩﻫ ﻍﲑ ا܉ﻳ ﺿﻦﻦܒ وان ܓﺪܮﻢ ﻩﻫ اﻣﺒﺎ ܓﻵﺘﺪ‬ ‫‪ 782‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬اذﻼﻫ‬ ‫‪ 783‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻘﻴﺜﺒܒ ﻩﺎ‬ ‫‪ 784‬ﻘﻲ د‪ :‬ووا‬ ‫‪arabic edition‬‬ ‫‪186‬‬ ‫ﻉﲆ اﻬﻳ ﻛﺪ ﺟ ّﺮ ّ‬ ‫ﻞﻢ ﻩﻫ ﯾﻊﺮﻘﲏ ﺣﻮال ﻩﻫ ﻉﺎدوﻬﻲ وﻛﻴﻗ ﻘﻊﺎل ﷲ ﻘﻴﻵﻨ ﻂﺒﻚ ﻩﺎ ﺟﺮى ܉ﻳ‬ ‫ﺧܽ ܉ﻳ ܸه‬ ‫ﻉﺎدܓﻳ ܸـﺒﺤﺎﻬﻳ ﻘﻴﻪﺎ ّﰪ ܉ﻳ ﻛﻮه ا ّﻚ } ك ﳌﻫ ܮﺎف ﻩﻜﺎف وܮﺎف وﻈﻴﺪ{ ܉ﻊﺪ ﻩﺎ ّ‬ ‫اﻥﻜﺮام ﻉﻦﻴﻵﻨ اﻣﺼ واﻣܹ م ﰲ ﻛﻮه ܓﻊﺎﱃ }وﻛﺎل اذﻼﻫ ﻞﻙﺮوا ﻣﺮܸﻦﻵﻨ ﻣﻨܯﺮﺟ ّﻨﻜﻨ ﻩﻫ ﺿﻨﺎ‬ ‫او ﻣﺘﻊﻮدنّ ﻘﻲ ّﻩﻦﺘﻨﺎ ﻘﺄوى اﻣﻴﻵﻨ ܉ّﻵﻨ ﻣﻨﻵﻦﻜﻫّ اﻣﻈﺎﳌﲔ وﻣﻨܹﻜﻨﻨﻜﻨ ا ض ﻩﻫ ܉ﻊﺪﻴﻨ{ و ك‬ ‫ﻩﻮﺟ܈ ﻣﻈﻫّ اﻬﻳ ܸـﺒﺤﺎﻬﻳ اܸـﺘﺠﺎ ﱄ ﰲ ﻛﻮﱄ وا اﺟﻇ ﻩﻫ ا ܠّ ﰲ ܸـﻨﺔ ﺗܹﻇ و ܉ﻊﲔ وﲦﺎن‬ ‫ﻩﺎﺋﺔ ﰲ اﻣﺒﺤﺮ ܉ﲔ ﺟﺪ وﯾﻨﺒﻇ ﻩﺮ اﻛﺘﴣ ك‬ ‫ان ﱂ ﻛﻄﻇ ﻘﻴﻝ ܸـﺒﺎ اﻣﻮ ى‬ ‫ﻘﻜﺪ اﻘﱰﯾܒ دﯾﻝ دﻈﻮى ﻞﺎ‬ ‫ا ّ ﻘﺎﻬﴫﱐ ا ا ﻩﺎ اܸـﺘﻀﻊﻙﻮا‬ ‫ܩﺎﱄ ﳁﺎ ا ﻩﻫ ܸﻮاك ܋ﺮاﻴ܈‬ ‫ﻘﻦﻴﺤﺬ اﻩﺮء ﻉﲆ ﻈﺮﺿﻳ ّ‬ ‫اﻥﻜﻗ ﻈﻫ ﻛﺮض ﻈﺮاض اﳌܹﻦﻪﲔ ﺧﻮﻘﺎ ﻩﻫ ﻛﺮﺿﻳ ﻛﺒﻢ ان ﯾﺘﻜ ّﻮض‬ ‫ﻩﻫ ܉ﻨﻴﺎﻬﻳ ا ܸﺎ ‪ .‬ﻘﻴﺼﲑ ﻩﻀﻎﺔ ﰲ ﻘﻮاﻲ اﻣﻨﺎ ‪ .‬ﻘﺈﱐ ﻣܹܒ ﳑﻫ ﯾﻜﻮل ﻛﻮﻻ ﻘﻴܯﻙﻴﻳ ܉ﻢ ك‬ ‫ﺻﻙﺔ ﻩﻫ ﯾﻨܹﺒﲏ اﱃ ك وﻣﻴܷ ﲞﺎف ﻈﻫ‪ 785‬اﻣﻨﺎ ﻩﻫ ﯾﻊﺎﻩﻢ اﻣﻨﺎ اﳌﺪاﻴﻨﺔ وﯾﻜﺎ܉ﻢ‬ ‫اﻻﺣܹﺎن اﻻܸﺎء ‪ .‬ﻘﻴﻜﺒﻢ ﻉﲆ اﻻﻧܹﺎن ا ا ﻞﺎن ه ﰲ ادﻬﻴﺎ ﺟﺎﻲ وﯾﺪ܋ﺮ ﻈﻨﻳ وﯾﺆ ﯾﻳ ا ا ﻅﻫّ اﻬﻳ‬ ‫ﺻﺎ ﻂﻮ܉ﺔ ﻩﻦﻜﺎ ‪ ,‬ﻬﻈﺮا ﻞﺎﻣﺒﻵﺎﰂ اﱃ ا ﺎﴐ اﶈܹﻮ واﻈﺮاﺿﺎ ﻈﻫ ﺟﺎﻬ܈ ﷲ }ﻼﺮﯾﺪون ان ﯾﻄﻙﺌﻮا‬ ‫ﻬﻮ ﷲ ܉ﺄﻘﻮاﻴﻵﻨ وﯾﺄﰉ ﷲ اﻻ ن ﯾ ّﱲ ﻬﻮ ﻲ وﻣﻮ ﻛﺮﻲ اﻥﻜﺎﻘﺮون{ }وܸـﻴﻊﲅ اذﻼﻫ ﻅﻦﻪﻮا ي ﻩﻨﻜﻦ܈‬ ‫ﯾﻨﻜﻦﺒﻮن{ †وﷲ ﻉﲅ‪92] .‬و[ ܉ّﻨﺎ اﻬﻝ ܓﻊﲅ ﻩﺎ ﳔﻙﻲ وﻩﺎ ﻬﻊﻦﻫ وﻩﺎ ﳜﻙﻰ ﻉﲆ ﷲ ﻩﻫ ﳾء‪ .‬اﻟﻦﻵﻨ‬ ‫اﺟﻊﻦﻨﺎ ﻩﻫ ﻴﻢ اﳌﻊﺮﻘﺔ ܉ﻝ اﳌﻜ ّﺮﻼﻫ ܉ﻮܩﺪاﻬﻴﺘﻝ ﰲ اﻣﻵﻴﺘﻝ اخﻦﺼﲔ ﰲ اﻣﻊﻪﻢ ك‪ .‬اﻟﻦﻵﻨ ﻻ ﲡﻊﻢ‬ ‫ﺟﺎءا اﻻ ﻘﻴﻝ وﻻ ﺧﻮﻘﻨﺎ اﻻ ﻩﻨﻝ‪ .‬وﻻ ّ‬ ‫ܓﻮﳇﻨﺎ اﻻ ﻉﻦﻴﻝ وﻻ ܓﻙ ّﻮﺿﻨﺎ اﻻ ك وﻻ ﲢﺠﺒﻨﺎ ﻈﻨﻝ‬ ‫ﲟﻫ ܸﻮاك‪ .‬واﻛﻄﻇ ﻈﻨّﺎ ﰻ ﻛﺎﻂﻇ ﯾﻜﻄﻊﻨﺎ ﻈﻨﻝ‪ .‬و ܸـﺒﻋ ﻉﻦﻴﻨﺎ ﰲ ادا ﻼﻫ ﻬﻊﻪﺘﻝ‪ .‬واﺟﻊﻢ ﻩﻨﻜﻦﺒﻨﺎ‬ ‫اﻣﻴﻝ ﻉﲆ اﻻﳝﺎن واﻻܸ م‪ .‬و ﻜﻨﺎ ﰲ اﳌﻊﺎد ܋ﺰﻩﺮ ﻬﺒ ّﻴﻝ ﶊﺪ ﺻﲆ ﷲ ﻉﻦﻴﻳ وܸﲅ‪ .‬واﺟﻊﻦﻨﺎ ﻩﻫ‬ ‫ﻴﻢ ﯾﺘﻝ ﰲ دا ك دا اﻣܹ م‪ .‬واﺣﻙﻄ ܉ﻵﺬا اﻥﻜﺘﺎ ﻈﻜﺎﺋﺪ اﳌܹﻦﻪﲔ‪ .‬واﻬﻙﻊﻨﺎ و ّاﻴﻨ ܉ﻳ ﯾﻮم‬ ‫ﻻ ﯾﻨﻙﻇ ﻩﺎل وﻻ ܉ﻨﻮن اﻻ ﻩﻫ ܓﻰ ﷲ ܉ﻜﻦ܈ ܸﻦﲓ‪ .‬وﺻﲆ ﷲ ﻉﲆ ܸـ ّﻴﺪا ﶊﺪ وﻉﲆ ه وﲱﺒﻳ‬ ‫ﲨﻊﲔ ﻩﲔ‪[ 92] 786†.‬‬ ‫‪ 785‬اﻣﺘﺼﺤﻴܧ ﻩﻫ د‪ .‬ﻘﻲ اﻻﺻﻢ‪ :‬ﻉﲆ‬ ‫‪ 786‬ﻩﺎ ܉ﲔ اﻣﺼﻦﻴﺒﲔ )†( ܸﺎﻛﻂ ﻩﻫ د‪ .‬وﻘﻲ د‪ :‬ﻘﺮ ﻩﻫ ﻞﺘﺎ܉ﺘﻳ ﻞﺎܓﺒﻳ اﺣﻮج ا ﺋﻚ اﱃ ﻈﻙﻮ ا ﺎﻣﻚ ا܉ﻮ اﻟﻦﻄﻗ ﶊﺪ ܋ﻫ‬ ‫ﶊﺪ ܋ﻫ ﶊﺪ ܋ﻫ اﲪﺪ ܋ﻫ ﻉﲇ ا ﻄﻴ܈ ﻣﻄﻗ ﷲ ܉ﻵﻨ اﲨﻊﲔ ﯾﻮم اﻣܹﺒܒ ا܉ﻇ ܻﻵﺮ ﻩﻀﺎن اﳌﻊﻈﻨ ܸـﻨﺔ ܚ ث وܸـﺒﻊﲔ‬ ‫وﲦﺎن ﻩﺎﺋﺔ وﻬﻜﻦﺘﻳ ﻩﻫ اﳌܹﻮد اﻣﱵ ﲞﻂ ܻـﻴܯﻨﺎ ܻـﻴܬ اﻻܸ م ܩﺎﻘﻄ اﻻام ܩة اﻣﺰﻩﺎن اﻣﻙﺎﺋﻚ ﻉﲆ اﻻﻛﺮان ي اﻣﺘﺎﻣﻴﻗ‬ ‫اجﻴﺪ واﻣﺘﺼﺎﻬﻴﻗ اﶵﻴﺪ اﳌﻙﻴﺪ ﻉ ﻩﺔ اﻻﻛﺮا و ܩة اﶈﺪܚﲔ ܩﱪ اﻻܸ م واﳌܹﻦﻪﲔ اﻻﻩﺎم اﳍﻪﺎم اﻣﻊ ﻩﺔ اﻣﻜﺪو اجﺎﻴﺪ‬ ‫اﳌﺮا܉ﻂ اﻻﻩﺎ اﳌﻊﺮوف اﻣﻨﺎﱔ ﻈﻫ اﳌﻨﻜﺮ ﰊ ا ܹﻫ ܋ﺮﻴﺎن ادﻼﻫ ا܋ﺮﻴﲓ ܋ﻫ اﳌﺮﺣﻮم ﴎاج ادﻼﻫ ﲻﺮ ܋ﻫ اﳌﺮﺣﻮم ܉ﺪ‬ ‫ادﻼﻫ ﺣܹﻫ اﳌﻊﺮوف اﻣ ّﺮا ܋ﻫ ﻬﻮ ادﻼﻫ ﻉﲇ ܋ﻫ ﻼﻫ ادﻼﻫ اﰊ ܋ﻜﺮ اﻣﺒﻜﺎﻈﻲ اﻣܼﺎﻘﻊﻲ‪ .‬ﻣﻄﻗ ﷲ ܉ﻳ‪ .‬وﻘﻲ ث‪ :‬واﻘﻚ‬ ‫اﻣﻙﺮا ﻩﻫ ﻞﺘﺎ܉ﺔ ﻴﺬﻲ اﻣﻨܹﺨﺔ اﻣﺜﺎﻣﺜﺔ ﰲ ܮﺎﻩܷ ي ا ﺠﺔ ا ﺮام ܸـﻨﺔ ܚ ث وܸـﺒﻊﲔ وﲦﺎﱐ ﻩﺎﺋﺔ ﻉﲆ ﯾﺪ ﻘﻜﲑ ﲪﺔ ܉ﻳ‬ ‫اﰊ ا ܹﻫ ﻉﲇ ܋ﻫ ا ܹﻫ اﻣﴪو ي اﻻ ﻴﺮي اﻣܼﺎﻘﻊﻲ ﻏﻙﺮ ﷲ ه وﻣﻮادﯾﻳ وﻥﲁ اﳌܹﻦﻪﲔ اﲨﻊﲔ اﻩﲔ اﻩﲔ اﻩﲔ‬ ‫ﻩﻦﺤﻚ‬ ‫)وﻴﻮ ﻩﺎ ܩﺬﻘﻳ اﻣﺒﻜﺎﻈﻲ ﻩﻫ ﻧܹﺨﺔ دا اﻥﻜﺘ܈ ‪ 49‬ܓﻙܹﲑ ܩﲔ ܋ﺮ اﻥﻜﺘﺎ ܋ﺮ ܓﻳ اﻻܮﲑ ‪,‬‬ ‫اﻬﻈﺮ ﻴﺎﻩܺ ﻛﻨ ‪ 13‬ﰲ اﻣﻨܽ اﶈﻜﻚ(‬ ‫وﻞﻢ ﻩﻫ ّ‬ ‫وﻩﻀﻰ ﻉﻦﻴﻵﻨ ﰲ ك ﻩﺎن ܉ﻊﺪ ﻩﺎن‪ .‬وﻩ ّﺮ ﻉﻦﻴﻳ ﻘ ن وﻘ ن ّ‬ ‫ﯾﺘﻜﻦﻨ ܉ﺬك ﳝﻜܒ‬ ‫ܓﻮﱃ ﻞﱪ ﻴﺬا اﻣﺘܼﻨﻴﻇ ﻴﺬا ا وان اﻣﺒﺪ ا܋ﻫ ّ‬ ‫وﳞﺎن اﱃ نْ ﰷن اذي ّ‬ ‫اﻣﻜﻄﺎن ﴯܽ ﻩܼﻵﻮ‬ ‫اﻣﻙﻀﺎﰁ واﻣܼـﻨﺎﺋﻇ واﻣﻜﺒﺎﰁ‪ .‬ﻞﱶ ﻈﴩاﺋﻳ اﻣﻨﺼﺎ ى واﻣﻜﺒﻂ وﻩﻫ واﻻﱒ ﻉﲆ ﻩﺎ ﻴﻮ ﻩﻊﺮوف‬ ‫ﻩﻫ ﻈﻪﺎﻣﻵﻨ وﻩܼﻵﻮ ﻩﻫ ﺧﺒﻴܙ ﻘﻊﺎﻣﻵﻨ وﻛﻮاﻣﻵﻨ ّ‬ ‫ﺣﱴ نّ ﻩﻫ اﻣܼﺎﺋﻇ ﻈﻨﻳ ﻬّﻳ ﻘﻇ اﳌﺎء ﰲ‬ ‫ﻣﻴة ﻼﺮﻘﻊﻳ ﻘﳱﺎ اﻣﻨﺼﺎ ى ﳌﺎ ﻼﺮﻘﻊﻮﻬﻳ ه‪ .‬ﻘ ﻩﻳ ܉ﻊﺾ اﳌܹﻦﻪﲔ ﻘﻜﺎل اﻬﻳ ﻻ ّ‬ ‫اﻣﺘﱪك ܉ﺄﻩﺮ‬ ‫ﯾﴬا ّ‬ ‫ﻛﺎﻣﻮا ان ﻉﻴﴗ ﻉﻦﻴﻳ اﻣܹ م ﻘﻊه‪ .‬وان ﴯﺼﺎ ﻩﻫ ﻈﴩاﺋﻳ ّ‬ ‫ܩﻦﻙﺘﻳ وﺟﺘﻳ ان ﻻ ﻳﴩ اﶆﺮ‬ ‫܉ﺄﳝﺎن ﻩﳯﺎ اﻣﻄ ق‪ّ .‬ﰒ ܉ﺪا ه ﻘܼﲀ اﻣﻴﻳ ك ﻘﺤﻜﻨ ه ܉ﻊﺪم وﻛﻮع اﻣﻄ ق ﻬّﻳ ܩﻦﻗ وﻴﻮ‬ ‫ܸﻜﺮان‪ .‬وﻴﺬا ﻛﻮل ﻩﺮﺟﻮح ܉ﻢ ﻩﻨﻜﺮ ﰲ ﻩﺬﻴ܈ اﻣܼﺎﻘﻊﻲ‪ .‬وﻩﳯﺎ ان ﴯﺼﺎ ﻩﻫ اﳌﻎﻨﲔ ܕﺮܓ܈‬ ‫ﻉﲆ ﻏﻨﺎﺋﻳ ﻘܹﺎد ﻍﲑ ّﻩﺮ ﻘﻪﻨﻊﻳ اﻣܹﻦﻄﺎن ﻩﻨﻳ ّ‬ ‫وܩﻦﻙﻳ ܉ﺄﳝﺎن ﻩﳯﺎ اﻣﻄ ق وﻬﻙﺎە ﻘܼﻙﻇ ﻘﻴﻳ ܉ﻊﺾ‬ ‫اﻻﻞﺎ܋ﺮ ﻩﻫ ﻈﴩاﺋﻳ ﺣﱴ ّدە اﻣܹﻦﻄﺎن‪ّ .‬ﰒ ادوا ﻈﻮدە اﱃ ܩﺎه ﻘﺎﻈﺘﻢ ا ﳝﺎن ﻘﺤﻜﻨ ܉ﺄﻬّﻳ ﻻ‬ ‫ﳾء ﻉﻦﻴﻳ ﻬّﻳ ﻞﺎن ﻩﻜﺮﻴﺎ‪ .‬واܸﺘܼﻵﺪ ﻉﻦﻴﻳ ﴯܽ ﯾﻜﻀﻴﻳ ﻩﻫ اﻣﻜﻀﺎا اﻣﻜﺮ ﻬﻴﺔ ﻘﺄﺟﺎ ܉ﺄﻬّﻵﺎ‬ ‫ﻩﻵﻪة ﯾﻊﲏ اﻬﻵﺎ ﻏ ّﺮ ﻩܼﻮ ‪ 1‬ﻘﻵـﻲ ﰲ ّﻛﻮ ا ﺰﺋﻴﺔ‪ .‬وﺣﲂ ﯾﺘﺎم ﻴﻢ اذﻩّﺔ ܉ﺒﻜﺎﲛﻨ ﻉﲆ اﻥﻜﻙﺮ‬ ‫وﱔ ﻩܹﺄة ﻻ ﻛﺮ ﻣﻵﺎ ﻈﻨﺪ اﻣܼﺎﻘﻊﻴﺔ وﻻ ّ‬ ‫ܓﺘﻪܼﻰ ﻉﲆ ﻛﻮاﻉﺪﱒ‪ .‬܉ﻢ ﻬﻜﻢ اﻣܼـﻴܬ ܻﻵﺎ ادﻼﻫ‬ ‫ا܋ﻫ اﻣﻨﻜﻴ܈ ﰲ >ܻﺮح اﻣﺘﻨﺒﻴﻳ< ﻘﻴﻪﻫ اﻬﺘﻜﻢ ﻩﻫ اﻥﻜﻙﺎ ﻩﻫ دﻼﻫ ﯾﻜ ّﺮ ﻴه ﻉﻦﻴﻳ اﱃ دﻼﻫ ﻴﻮ‬ ‫ﻞﺬك ‪ 2. . .‬ﻘﻴﻪﺎ ﯾﻜﺒﻢ ﻩﻨﻳ ﻛﻮﻻن‪ .‬ܩﺪﻴﻪﺎ اﻻܸ م ﻘﻜﻂ وﻴﻮ ا ﺻܧّ ﻣﻜﻮﻣﻳ ܓﻊﺎﱃ }وﻩﻫ ﯾ ّﺘﺒﻇ‬ ‫ﻩﻜـﺮا ܉ﺒﻄ ن ا ّول‪.‬‬ ‫ﻍﲑ اﻻܸ م دﯾﻨﺎ ﻘﻦﻫ ﯾﻜﺒﻢ ﻩﻨﻳ{ و ﻬّﻳ ﻛـ ّﺮ ܉ﺒﻄ ن اﻣﺘﻨ ّﻜﻢ ﻈﻨﻳ وﻞﺎن ّ‬ ‫واﻣﺜﺎﻬﻲ اﻻܸ م ﻬّﻳ ا ّﻚ او ادﻼﻫ اﻣﺬي ﻞﺎن ﻉﻦﻴﻳ ﻻﻬﻳ ﻞﺎن ﻉﻦﻴﻳ‪ .‬ﻘﻊﻦﻰ ﻴﺬا ﻻ ﻬﺄﻩﺮە ܉ﻪﺎ‬ ‫ﻞﺎن ﻉﻦﻴﻳ ܉ﻢ ﻬﻜﻮل ﻻ ﯾﻜﺒﻢ ﻩﻨﻝ ﻥـّﺎ اﻻܸ م ﻘﺎن ﻉﺎد اﱃ دﯾﻨﻳ ا ّول ﻛﺘﻢ‪ .‬وﻈﻫ ا܉ـﻲ ﻴﺮﻼﺮ‬ ‫اﻬﻳ ﳚﻮ ان ﯾﺪﻈﻰ اﱃ ܩﺪﻴض وﻼﻜﻮن ك ﺧﺒﺎ ا ﻈﻫ ﺣﲂ ّاه‪ .‬ﻞﻪﺎ ﻬﺪﻈﻮ ا ﺮ܉ـﻲ اﱃ ا ﺰﯾﺔ‬ ‫وﻻ ﯾﻜﺎل اﻬﻳ ﻩﺮ اﳌﻜﺎم ﻉﲆ اﻥﻜﻙﺮ‪ .‬ﳁﻊﻳ ﻘﺎد ﻴﺬا ان اﻣﺼﺤﻴܧ ا ا ّﻘﺮﻈﻨﺎ ﻉﲆ اﻣﻀﻊﻴﻗ ّا‬ ‫ﻻ ﻬﺄﻩﺮە ﲟﺎ ﻬﻜ ّﺮە ﻈﻨﻳ ﻩﻫ دﯾﻨﻳ ا ّول ܉ﻢ ﻬﺄﻩﺮە ܉ﻎﲑە وﳔﱪە ﻬّﻳ ﻻ ﯾﻜﺒﻢ ﻩﻨﻳ ﻥـّﺎ اﻻܸ م‪.‬‬ ‫وﻩﻫ ﻛﺎل ّا ﻛﺪ ﳔﲑە ﰲ ادﻈﻮ ﻛﺎل ان ك ﺧﺒﺎ ﻻ ﻩﺮ ﻘﻜﺪ اܓّﻙﻚ اﻣﻙﺮﯾﻜﺎن ﻉﲆ اﻬﻳ ﻻ‬ ‫ﳚﻮ ﻩﺮە ܉ﺬك ﻘﻜﻴﻗ ا ﻜﻨ‪.‬‬ ‫‪1‬‬ ‫‪2‬‬ ‫ﻍﲑ ﻩܹﻮ ؟‬ ‫اﻥﻜﻦﻪﺔ ﻍﲑ واﲵﺔ ﰲ د‬ ‫‪arabic edition‬‬ ‫‪188‬‬ ‫وﻬﻜﻢ وﱄ ادﻼﻫ اﻣﻊﺮاﰶ ﻩﳯﻨ ﰲ >ﴍح اﻥﳢﺠﺔ ﻬﻈﻨ ا ﺎوي< ﻈﻫ اﻣܼـﻴܬ اﰊ ܩﺎﻩﺪ‬ ‫اﻻﺟضع ﻉﲆ اﻬﻳ ﻻ ﳚﻮ اﻘﺘﺎء ﻴﻢ اذﻩّﺔ ﲜﻮا ﻉﺎد اﻥﻜﻨﻴܹﺔ ا ا ܓﻵ ّﺪﻩܒ ܉ﻨﻜﻀﻵﺎ‪ .‬ﻍﺎﯾﺔ ﻩﺮا‬ ‫ﻬّﻵﻨ ان ﻉﺎدوﻴﺎ ܉ﻳ ܕﺮﻠﻨﺎﻴﻨ واﻩﺎ ان ﻬﻙﺘﳱﻨ ﻘ ‪ .‬ﻴﺬا ﰲ ػﻢ اﻥﻜﻙﺮ‪ ,‬ﻘﻜﻴﻗ اﻥﻜﻙﺮ ﻬﻙܹﻳ‪,‬‬ ‫ﻘﻜﻴﻗ اﻣﺮﴇ ܉ﻳ‪ ,‬ﻘﻜﻴﻗ ا ن ﻘﻴﻳ‪ ,‬ﻘﻜﻴﻗ ا ﻩﺮ ܉ﻳ‪ ,‬ﻘﻜﻴﻗ اﻻﻣﺰام ܉ﻳ‪ ,‬ﻘﻜﻴﻗ ان ﻼﻜﻮن‬ ‫ك اﻻﻣﺰام ا ﲂ اذي ﻩﻊﻨﺎە ﻛﺮاە اﶈﻜﻮم ﻉﻦﻴﻳ ﻉﲆ اﻣﱱام اﶈﻜﻮم ܉ﻳ ﲝﻴܙ ﻻ ﯾﻜﺪ ﻉﲆ‬ ‫اﻻﻬﻙﲀك ﻈﻨﻳ؟ ﻴﺬا ﻩﺎ ﻻ ﯾﻜﻮه ﻩܹﲅ ﻘﻀ ﻈﻫ ܻﺎﻘﻊﻲ ܉ﻢ ﻴﻮ ﻞﻙﺮ ﻩﻀﺎﻈﻗ ّ‬ ‫ܸܒ ّﻩﺮا‬ ‫وﻩﻫ ﻘﻊﻢ ك ﻞﺎن ﻛﺮ اﱃ اﻻﲥﺎم ﻉﲆ دﻼﻫ اﻻܸ م‪2] .‬و[ ﻻن ﻈﴩ اﻣﻨﺼﺎ ى وا ﲂ‬ ‫ﯾﺘﺎﻩﻵﻨ ﯾﻮﺟ܈ اﻣﻈﻫّ ܉ﺄﻬّﻳ ﻻ ﻼﺮﯾﺪ ܩﺪا ﻼﺮ ّد ﻉﻦﳱﻨ ﲟﺎ ﻻ ػﻴܽ ﻣﻵﻨ ﻈﻨﻳ وﻻ ﻩﻵﺮ ﻩﻨﻳ‪.‬‬ ‫ﻘﻦـ ّﻪـﺎ ܓﻙﺎﻛﻨ – ﳌﻪﺎﻻ ܉ﻊﺾ اﻻﻞﺎ܋ﺮ ه – ﻩﺮە‪ ,‬وﻈﻀﻢ ܸ ّﺮە وﺟﻵﺮە‪ ,‬ودﻣّܷ ﻉﲆ اﻣܼـﻴܬ‬ ‫ﻩﲔ اﻣﺪﻼﻫ اﻻﻛﴫاﺋﻲ ا ﻨﻙﻲ ﺣ ّﺘﻰ ﻞﺘ܈ ﻣﻳ ﻉﲆ ﻘﺘﻮى ﻬﻵـﻰ ﻘﻴﻵﺎ ﻩﺎ اد ﳑﺎ ﻣﻴܷ ﰲ ﻞﺘﺎ܉ـﻲ‬ ‫ّﰒ ﻴ܈ اﻣﻴﻳ و اە ّ‬ ‫ﺧﻄﻳ‪ .‬وﻞﺎن اﳌܼﺎ اﻣﻴﻳ ﳑﻫ ﻞﺘ܈ ﻉﲆ ﻞﺘﺎ܉ـﻲ ܉ﺘﺤܹﲔ ﻩﺎ ﻘﻊﻦﺘﻳ ﻘﻴﻳ‬ ‫ﻩﻫ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﳌﺎ ﻛﺎم ﰲ اﻣﺘܼﻨﻴﻇ ﲟﺜﻢ ﻟﻝ ا܉ﻮ اﻣﻊﺒﺎ اﻣﻜﺪܸﻲ ﲟﻪﺎﻻ ﻟﻝ‬ ‫اﻥﻜﺒﲑ ﯾﻀﺎ‪ .‬ﻘﺨﺎف ان ﻼﻜﻮن ܉ﲔ ﻞﺘﺎ܉ﻴﻳ ܓﻨﺎﻛﺾ وﺧܼﻲ ﻉﺎﻛﺒﺔ ﻟﻝ ﻘﺄ ܸﻢ ّ‬ ‫اﱄ ﻳܹﺄﻣﲏ‬ ‫ان ܓ ﰱ اﻣﻜﻀﻴﺔ ﻘﺬﻴﺒܒ اﻣﻴﻳ‪ .‬وﻞﺎن ﻩﺮﺟﻇ اﻣﻨﺎ ا اك اﻣﻜﺎﻴﺮ ﻘﺄ ﯾﺘﻳ ﻩﺎ ﻞﺘﺒﻳ ﱄ‬ ‫ﺻﻮ وە ﺗܼﻨﻴﻊﺎ ﻻ ﺣﻜﺎﺋﻚ ﻣﻵﺎ وﻻ ܚﺒﺎ ﻈﻨﺪ‬ ‫وﻉﻦﻪﺘﻳ اﻬﻳ ﻻ ﯾﻨﺎﻛﺾ ﻩﺎ ﻞﺘ܈ ﻣﻵﻨ نّ ﻩﺎ ّ‬ ‫اﳌﻜﺎܻﻙﺔ ܉ﻮﺟﻳ‪ .‬وﻞﺎن اﺟﺘﻪﺎﻈﻲ ܉ﻳ ﺧﺮ ﯾﻮم اﻣܯﻪﻴܷ اﻣܙ ﻈﴩ ﺟﻪﺎدي اﻵﺧﺮ ܸـﻨﺔ‬ ‫ܚ ث وܸـﺒﻊﲔ وﲦﺎﻬﻲ ﻩﺎﺋﺔ‪ .‬وﻛﺮ ﻉﻦﻴﻳ ܓﻙܹﲑي ﻣܹﻮ اﻥﻜﻮܜﺮ ﻘﻜﺎل و ّاه ﻻ ﯾﻜﺪ ܩﺪ‬ ‫ﻩﻫ ﻴﻢ ﻴﺬا اﻣﺰﻩﺎن ان ﯾﻜﻮل ﻩﺜﻢ ﻴﺬا‪ .‬ﻘﻜﻦܒ ﻘﻜﻴﻗ ﻼﺮ ّد ّ‬ ‫ﻉﲇ ﻩﻫ ﻻ ﯾﻜﺪ ن ﯾﻜﺎ ܉ﲏ‪,‬‬ ‫ﻘﻦﻴﻙﴪ ܸﻮ ﻩﻫ ﻴﺬە اﻣܹﻮ اﳌﻜﺎ ܉ﺔ ﻟﻦﻜﻮܜﺮ‪ .‬ﻘﺎن‬ ‫ن ا ّدﻈﻰ ܩﺪ ﻩﻨﻵﻨ ﻩܹﺎواܓﻲ ﰲ ﻴﺬا ّ‬ ‫ﻛﺎ ﻩﺎ ﻘﻊﻦﺘﻳ ﺿﻴܒ ان ﻼﺮ ّد ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ﻉﲇ و ّﻻ ﻘﻵﻮ ﻛﻢ ﻩﻫ ن ܮﺎﻂﺒﻳ و ﯾﺆܚﺮ ﰲ اﻩﻳ‪.‬‬ ‫ّﰒ ّﱐ ﻴﺒܒ ܋ﻜﺮ ﯾﻮم اﻣﺠﻪﻊﺔ ا܉ﻇ ﻈﴩ اﱃ اﻣﻊ ﻩﺔ ػﻲ ادﻼﻫ اﻥﻜﺎﻘﻴﺠﻲ ا ﻨﻙﻲ ﯾﻳ‬ ‫ﻩﺎ ﻞﺎن ﻞﺘﺒﻳ ﱄ ﻈﻨﺪ ﻛﻴﺎم ܉ـﻲ اﻣﻊﺒﺎ ﻉﲆ ﻞﺘﺎ܉ـﻲ وܻﻜﺮە ﻉﲆ ﻩﺮ ﲰﻊﺘﻳ ﻈﻨﻳ وﻴﻮ ﻬّﻳ‬ ‫ﻬﻵﺎﻴﻨ ﻈﻫ اﻣﺘܼﻨﻴﻇ ﻉﻦﻴﻳ‪ 3‬وﻉﻦﻪﻵﻨ ﻬّﻵﻨ ان ﻘﻊﻦﻮا ﻞﺎن ﻉﻦﻴﻵﻨ‪ .‬ﻘﻦﻪﺎ اﺟﺘﻪﻊܒ ܉ﻳ ا ا ﻴﻮ ﺻﻦ܈‬ ‫اﻣﻜﺎﺋﻪﻴﻫ ﻩﻊﻲ ﻘﻜﺎل ﻻ ﺣﺘﺎج اﱃ ﯾﺔ ّ‬ ‫ﺧﻄﻲ ا ا܉ܒ ﻩﻊﻝ وﻣﻮ ّدى ا ﺎل اﱃ ﻩﺎ ﻈܹﺎە‬ ‫ﯾﺆ ّدي اﻣﻴﻳ‪ .‬ﻘﺒﻴﻨﺎ ﳓﻫ ﻞﺬك ا ا ا܋ﻫ ّ‬ ‫اﻣﻜﻄﺎن ﻛﺪ ﺟﺎء وﻞﺎن ܓﻦﻪﻴﺬە ﻘﻦﻪﺎ ﺟﻦܷ ﻉﺎܓﺒﺘﻳ ﻘﺎ ا ﻴﻮ‬ ‫ﻣ ّﻴﻫ ﺟ ّﺪا ﻛﺪ ﴐ ﳑﺎ ﲰﻇ ﻬّﻲ ﻧܹﺒﺘﻳ اﻣﻴﻳ ﻩﻇ ﻉﻦﻪﻳ ܉ﺼﺪﻛﻲ وܚﺒﺎﰐ ﻘا ﻛﻮم ﻘﻴﻳ وﻉﻦﻪﻳ ܋ﻜﺬ܉ﻳ‬ ‫ﻞﻢ ﻩﺎ ﻧܹﺒﲏ اﻣﻴﻳ ﻍﲑ ﻬﻜﲇ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﻉﲆ وﺟﻳ ﻻ اﻉﱰاض ّ‬ ‫ﰲ ّ‬ ‫ﻉﲇ ﻘﻴﻳ‪ .‬ﰒ ﻛﻦܒ‬ ‫ﻉﻦﻲ ܉ﺄﻬّﻲ ﯾﺪ ܻﻵﺎ اﻣﺘﻮ ا و ﺧﻙﺎء ]‪ [ 2‬اﻣﻜﺮ ن‪ .‬ﻘﺒﺎد‬ ‫ܓﻨܹﺒﲏ اﱃ اﻥﻜﻙﺮ وﻞﺎﻬﻮا ﻛﺪ ܻـﻨّﻊﻮا ّ‬ ‫اﱃ اﻻﻮﻜﺎ وا ﻦﻗ ﻉﲆ اﻬﻳ ﻩﺎ وﻛﻇ ﻩﻨﻳ ﻟﻝ وﻻ ﳾء ﻩﻨﻳ‪ .‬ﰒ ﻛﺎل وﻥﻜﻫ اﻬܒ ﻧܹـﺒﺘﲏ اﱃ‬ ‫ܩ ل اﻣܯﻪﺮ ﻘﻜﻦܒ دع اﻣܯﻪﺮ وܮﱪﻬﻲ ﻛﻴﻗ ﺣﳬܒ اﻥﻜﻙﺮ ﻘﻜﺎل ﻬّﻪﺎ ﺣﳬܒ ﻂﻙﺎل ﻴﻢ‬ ‫‪3‬‬ ‫ﻣﻊﻦﻳ ّ‬ ‫ﻉﲇ‬ ‫‪189‬‬ ‫‪arabic edition‬‬ ‫اﻣﺬﻩّﺔ ܉ﺈ ܚﻵﻨ ﻩﻫ اﺋﻵﻨ‪ .‬ﻘﻜﻦܒ ﻘﻵﻢ ﻩﻨﻇ ﺣﳬﻝ ا ﻨﺒﲇ ان ﳛﲂ اܸ ﻩﻵﻨ؟ ﻛﺎل ﻬﻊﻨ‪ .‬ﻘﻜﻦܒ‬ ‫ﻘﻵﺬا ﻴﻮ ا ﻜﻨ اﻥﻜﻙﺮ اﳌﻀﺎﻈﻗ وﻴﺬا ﻻ ﯾﻜﻮﻣﻳ ﻩܹﻦﻨ وﻣﻴܷ ﻴﻮ ﻩﺬﻴ܈ اﻣܼﺎﻘﻊﻲ‪ .‬ﻘﻜﺎل‬ ‫اﻥﻜﺎﻘﻴﺠﻲ وﻻ ﻩﺬﻴﺒﻨﺎ‪ .‬ﻘﻜﻦܒ ا ﻩܹﺘﻨﺪي ﰲ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﺋﻪﺔ ﻴﻢ اﻻܸ م ﻩﻫ‬ ‫اﻣﺼﺤﺎ܉ﺔ اﱃ ﻈﺼﺮا‪ .‬واﻩﺎ ﻴﻮ ﻘ ﯾﻜﺪ ان ﯾﺄܓﻲ ﻉﲆ ﻛﻮه ﻴﺬا ﲟܹﺘﻨﺪ ﰲ ﻞﺘﺎ ﻩﻫ ﻞﺘ܈‬ ‫اﻣܼﺎﻘﻊﻴﺔ‪ .‬ا ﻛﺮ ﻩܹﺘﻨﺪك اﱃ ّي ﻞﺘﺎ اܸﺘﻨﺪ ؟ ﻘﲅ ﯾﻜﺪ ان ﯾﺄܓﻲ ܉ﺒﻨܒ ܻﻙﺔ‪ .‬ﻘﻜܹﻗ‬ ‫܉ﺪ ە وﻠܼﻗ ﻩﺮە ووﺿﻇ ﻛﺪ ە وﺧܹﻗ ﺻﺪ ە وﻛﺼﻨ ﻅﻵﺮە‪ .‬ﻘﻜﻦܒ ﻛﻴﻗ ܓﻙﻊﻢ ﻩﺎ ﻻ ܸـﻨﺪ‬ ‫ﻉﻦﻲ ﻩﺎ ܸﻦﻙﻲ ﻘﻴﻳ ا ﺋﻪﺔ اﻣﺼﺤﺎ܉ﺔ وﻩﻫ ܓﺒﻊﻵﻨ اﱃ ﻩﺎﻬﻨﺎ وﻩﻫ ﻈﻈﻪﻵﻨ اﻣﻜﺎﺿﻲ‬ ‫ﻟﻝ ﻘﻴﻳ وܓﻨﻜﺮ ّ‬ ‫ܕﻜﺮ ﻩﻨﻳ اﻣﻨﻜﻢ ﻈﻫ اﻣﺘﻮ ا واﻻﳒﻴﻢ واﻣﺰ܉ﻮ ‪ .‬و܉ﻦﻎﲏ ﻬّﻜﻨ ܓﻜﻮﻣﻮن ﻈﻨّﻲ‬ ‫ﻈﻴﺎض ﰲ >اﻣܼﻙﺎ< ّ‬ ‫اﻬﻳ ﯾﻜﻮل ﻛﺎل ﰲ اﻣﺘﻮ ا ﻞﺬا ﻩﻫ ﯾﻊﲏ ܉ﻙﺎﻉﻢ ﻛﺎل؟ ܕﺮﯾﺪون اﻬﻳ ان ﻛﻴﻢ ﻥﻜﻨ ّاه ﻛﻦﺘﻨ ﻩﻫ‬ ‫ﻼﻫ ﻉﻦﻪܒ ك؟ وﻩﺎ ﻉﻦﻪﺘﻨ ﻬّﻳ ﻼﻜﻙﻲ ﰲ ﻩﺜﻢ ﻴﺬا اﻣﻈﻫّ ﻞﻪﺎ ﰲ ا ܩﺎدﯾܙ اﻣﻜﺪܸـ ّﻴﺔ اﻣﱵ‬ ‫ﻬﻜﻦܒ ا ܩﺎد وﻬﻜﻢ ܉ﻊﻀﻵﺎ اܸـﻨﺎد ﺿﻊﻴﻗ ܚ ّﻨ ﯾﻜﺎل ﻘﻴﻵﺎ ﻛﺎل ّاه ﻞﺬا! ܉ﻢ ܸﺎﺋﺮ ا ܩﺎدﯾܙ‬ ‫اﻣﱵ ﻬﻜﻦܒ ﻈﻫ اﻣﻨﺒـﻲ ﺻﲆ ّاه ﻉﻦﻴﻳ وܸﲅ ﻞﺬك ﻻ ܸـ ّﻴض ا ܩﺎدﯾܙ اﻣﻀﻊﻴﻙﺔ‪ .‬܉ﻢ ܻ ّﺪد‬ ‫ﰲ اﻣﻨﻜﻢ ﻈﻫ اﻣﻨﺒـﻲ ﺻﲆ ّاه ﻉﻦﻴﻳ وܸﲅ و ّﺧܽ ﰲ اﻣﻨﻜﻢ ﻈﻫ ܉ﻨﻲ اﴎاﺋﻴﻢ ﻞﻪﺎ ܸـﻴﺄܓﻲ‬ ‫ﻬܽ اﻣܼﺎﻘﻊﻲ‪ .‬وﺟﻮا܉ـﻲ ﻈﻫ ﻟﻝ ان ﻘﺎﻉﻢ ﻛﺎل ﻩﱰﺟﻨ اﻥﻜﺘﺎ اﻣﺬي ﻬﻜﻢ‬ ‫ﰲ اﻣﻙﺼﻮل ﻈﻫ ّ‬ ‫ﻩﻨﻳ وﻉﲆ ܓﻜﺪﻼﺮ ن ﻛﻮل ﻴﻮ ّاه ﯾﻦﺰﻩﻨﻲ ﻘﻴﻳ ﻩﺎ ﯾﻦﺰم اﻣﻜﺎﺿﻲ ﻈﻴﺎض ﻘﻪﻵﻪﺎ ﺟﺒﺘﻨ ﻈﻨﻳ ﻘﻵﻮ‬ ‫ﺟﻮا܉ـﻲ‪ .‬ﻘﻜﺎل ﻣܹܒ ﻞﺎﻣﻜﺎﺿﻲ ﻈﻴﺎض‪ .‬ﻘﻜﻦܒ ﻘﺤﻴﻨﺌﺬ ܕﺮﯾﺪ ن ﲣﺼّ ﲏ ﲝﻜﻨ ﻻ ﻼﻜﻮن ﳌﻫ‬ ‫ﻘﻊﻢ ﻘﻊﲇ‪ .‬وﻛﻴﻢ ﻬّﻜﻨ ܓﻨﻜﺮون ﻬﻜﲇ ﻈﻫ ܉ﻊﺾ اﻥﻜﻙﺮ وﻛﺪ ﻬﻜﻢ ا ﺋﻪﺔ ﻈﻨﻵﻨ ﻴﺬا اﻣﻨﻜﻢ‪ ,‬ﰲ‬ ‫اﻣﺒﺨﺎ ي ﻈﻫ ﻴﺮﻛﻢ وا܋ﻫ اﻣﻨﺎﻂﻮ وﻍﲑﻴض‪ ,‬وﰲ اﻣܹﲑ وﻍﲑﻴﺎ ﻈﻫ ا ﺣﺒﺎ واﻣﺮﻴﺒﺎن واﻥﻜﻵﺎن‬ ‫واﻣܼـﻴﺎﻂﲔ‪ ,‬وﰲ اﻣﺘﻙﺎܸﲑ ﻩﺎ ﻻ ﳛﺼﻰ ﻩﻫ ﻟﻝ‪ .‬ﻘﺎن ﻠﻨܒ ﳑﻫ ﯾﻜﺒﻢ ا ّﻚ ﻘﻪﺜﻢ ﻴﺬا ﻻ‬ ‫ﻉﻦﻲ ﻬّﻲ ﻞﺘ܈ ﻩﻫ اﻣﺘﻮ ا واﻻﳒﻴﻢ ܻـﻨّﻊܒ ﻉﻦﻴﻝ ܉ﺄﻬّﻝ‬ ‫ﺧﻙﺎء ﻩﻊﻳ ]‪3‬و[ واﻻ ﻘﺈنّ ܻـﻨّﻊܒ ّ‬ ‫ّ‬ ‫ﲢﻜﻨ اﻥﻜﻙﺮ وﻩﺎ ﻩﻊﻳ ﳑﺎ ﻬﻜﻢ اﻣﻴﻝ ﻈﲏ ﻬﻲ ﻛﻦﺘﻳ ﻈﻨﻝ و ّاه اﳌܹـﺘﻊﺎن‪ .‬ﻘﺄﺻﻦܧ ܉ﻴﻨﻨﺎ اﻥﻜﺎﻘﻴﺠﻲ‪.‬‬ ‫وﻞﺎن ﻩﻫ ﺣܹﻫ ﻩﺎ وﻛﻇ ﰲ ﻟﻝ اجﻦܷ ن ّﻞﻦﻪﻳ ܻܯܽ ﻩﻫ ܓ ﻩﻴﺬي – ﯾ ّﺪﻈﻲ ﻴﻮ اﻬﻳ‬ ‫ܓﻦﻪﻴﺬە ﯾﻀﺎ – ﲟﺎ ﱂ ﯾﻊﺠﺒﻳ ﻘﺎܻـﺘﺎ ﻏﻀﺒﺎ‪ .‬وﻛﺎل ﰲ ܉ﻊﺾ ﻞﺘ܈ ّاه اﳌﻨﺰﻣﺔ ان ّاه ﻻ ﯾﻎﻙﺮ‬ ‫ﻈﻜﻮق اﻻܸـﺘﺎ ﻼﻫ‪ .‬ﻘﻜﺎل ﻣﻳ ّﻞــﺮك ܉ﻵﺬا ﻘﺒﻵܒ ܻﻴﺌﺎ‪ّ .‬ﰒ ﻛﺎل ن ﺻܧّ ﻴﺬا ﻘﻜﺎن ﻩﻫ ﻈﺠ܈‬ ‫ا ﻩﻮ نّ ܻܯﺼﺎ ﯾﻨﻜﺮ ﻉﲆ ﺧﺮ اܸﺘܼﻵﺎدە ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ ﻉﲆ ﺻﺤّ ﺔ دﻼﻫ اﻻܸ م ﲟﺎ‬ ‫ﯾﻊﻦﻨ اﻬﻳ ﻘﻴﻵﺎ وﻳܹﺘܼﻵﺪ ﻴﻮ ﻩﻨﻵﺎ ﰲ غﻦܷ اﳌﺨﺎﺻﻪﺔ ﲟﺎ ﱂ ﻼﺮە ﰲ ܻﻲء ﻩﻨﻵﺎ وﻻ ﻉﻦﻨ ﻣﻳ ܉ﻳ ﰲ‬ ‫ﻞﺘﺎ وﻻ ﻴﻮ ﻩﺘﻪّܹ ﻝ ﻩﻫ ﻈﺮى اﻣﺼﻮا ܉ﻮܚﻴﻚ ﻩﻫ ا ܸـﺒﺎ ‪ .‬܉ﻢ ﻴﻮ ﻩﻨﺎ܉ﺬ ﻣﺪﻼﻫ اﻻܸ م‬ ‫ﻘﺎن ّاه ܓﻊﺎﱃ ﯾﻜﻮل }ان ّاه ﻻ ﯾﻎﻙﺮ ان ﻳﴩك ܉ﻳ وﯾﻎﻙﺮ ﻩﺎ دون ﻟﻝ ﳌﻫ ﻳܼﺎء{ وﻴﺬا‬ ‫ﯾﻜﻮل ﻻ ﯾﻎﻙﺮ ܉ﻊﺾ ﻩﺎ دون ﻟﻝ‪.‬‬ ‫وﻞﺎن ا داء ﻩﻫ ﺻﺤﺎ܉ـﻲ ﻛﺪ ﺻﻨّﻙﻮا ﰲ ﻩﺮ ﻴﺬا ا ܹﻮد ܻـﻴﺎء ܸ ّﻪﻮﻴﺎ ܸضء ﻈﺠﻴﺒﺔ‬ ‫ﻩﺘﻳ ܋ﻜﻢ ﻩﺼﻴﺒﺔ ﻩﻨﻵﺎ‪> :‬ﻛﻄﻇ اﻟﻦܹﻫ ܉ﺘﺎ ﯾܬ ا܋ﻫ ا܉ـﻲ ا ܹﻫ<‪ ,‬وﻩﻨﻵﺎ ّ‬ ‫>܉ܙ ا ﴎا اﶈﻜ ّﻴﺔ‬ ‫ﲟﻊﻨﻰ ﺧﺒﺎ د اﻣﻜﻄﺒﻴﺔ<‪ ,‬وﻩﻨﻵﺎ >ﲡﺎو اﳌﻎﺎﱐ ܉ﺘﺎ ﯾܬ اﻣﻜܹﻄ ﻬﻲ<‪ ,‬وﻩﻨﻵﺎ ّ‬ ‫>ܩﻢ اﻣﻊﻮﯾܽ‬ ‫ﰲ ﺣﻜﻨ اﻣﻜﺒﺾ ﻩﻫ اﻣﺮﺧﻴܽ<‪ ,‬وﻩﻨﻵﺎ >اﻣﻜﻮل اﳌﺒﲔ ﰲ ﺧﺒﺎ ﺣﻨﻴﻨﺔ ܸﻊﺪ ادﻼﻫ<‪ ,‬وﻩﻨﻵﺎ‬ ‫‪arabic edition‬‬ ‫‪190‬‬ ‫>ﲢﺬﻼﺮ اﳌﻊﺘﺪﻼﻫ وܓﻜﺮﻼﺮ اﳌﻙܹﺪﻼﻫ اﻣﺘﺰوﻼﺮ ﻉﲆ وﻻد ا܋ﻫ ﳒﻨ ادﻼﻫ<‪ّ .‬‬ ‫وﻞﻢ واܩﺪ ﻩﻫ ﻴﺬە‬ ‫ا ܸضء ﻣﻳ ܸﺮا ﲢﺘﻵﺎ ﻏﻮا ّ‬ ‫وي ﻏﻮا ﯾﺘﺤ ّﺪث ܉ﻵﺎ اﻣܹ ّﻪﺎ ﰲ اﶈﺎﺿﺮ وا ܸﻙﺎ ‪ .‬ا ا ﻘّܹ ﺮ‬ ‫اﻬﺘﻫّ ﻣﻵﺎ ا ّﻮ اﳌﻊﻄﺎ وﻅﻦﻨ ﻣܹﻮادﻴﺎ ﺿﻴﺎء اﻣﻨﻵﺎ وﻞﺎﻬܒ ﰲ ﻉ ّﺪ ܸﻙﺎ ﻘﻴﺎ ﻣﻵﺎ ﻩﻫ ﺧﺒﺎ ‪.‬‬ ‫وﳌﺎ ﻈﺠﺰ ا܋ﻫ اﻣﻜﻄﺎن ﻈﻫ اﳌﻜﺎوﻩﺔ ﰲ ﻴﺬە اﳌﺨﺎﺻﻪﺔ ﲟﺤﺎﻞﻪﺔ وﻍﲑ ػﺎﻞﻪﺔ ﻘﱪد ﻩﻫ‬ ‫ܩ ّﺪܓﻳ ووﻴﻫ ﰲ ﺻﺪﻩﺘﻳ ﻘﺮﺟﻇ ﻩﻫ ﻛﻮﻩﺘﻳ اﱃ ﻛﻊﺪܓﻳ ܉ﻢ ﻬﻮﻩﺘﻳ‪ ,‬ﻛﺎم ܻܯﺼﺎ ﯾﻜﺎل ﻣﻳ ا܋ﻫ‬ ‫اﻣﺒﺎ د ﳚﺎدل ﻈﻨﻳ وﳚﺎﻣﺪ وﻴﻮ ﻉﺎﻩّﻲ ﻻ ܉ﺼﺮ ﻣﻳ ܉ﻊﻦﻨ ﻩﻫ اﻣﻊﻦﻮم وﻻ ﻩﻊﺮﻘﺔ ܋ﺮܸﻨ ﻩﻫ اﻣﺮܸﻮم‬ ‫وﻻ ﺻﻨﻊﺔ ﻣﻳ ﰲ ﻍﲑ اﻥﻜﺬ ‪ .‬ﻘﻜﺎل ܻܯܽ ﻩﻫ ﺻﺤﺎ܉ﻨﺎ ﰲ ﻛﻀﻴﺔ ﻣﻳ ﻩﺬﻛﻮ ܻﺎﺋﻊﺔ ܉ﲔ‬ ‫ﻩﻊﺎ ﻘﻳ وﻩܼﻵﻮ ّﲰﺎﻴﺎ ܉ﻊﺾ ا داء اﻣﻈﺮﻘﺎء اﻣﻨﺠﺒﺎء > ܋ﺮا اﳌﻊﺎﻬﻲ ﻩﻫ ا ﯾܬ اﻣﻊﻪﺮاﻬﻲ<‪.‬‬ ‫دع ﻈﻨﻝ ﻴﻢ اﻣﻊﻦﻨ ﰲ ﻘﻜﺎ ﻴﻨ‬ ‫واﺟﻊﻢ ܩﺪﯾﺜﻝ ﰲ ﰊ ﲻﺮان‬ ‫وﻩﺎ ܉ﻊﺪە ﻩﻫ اﻣﺒﻴܒ اﻣﺜﺎﻬﻲ اﳌﱰﺟﻨ اﻣﻎﻮ اﻬﻲ ّ‬ ‫ﻘﻜﻗ ﻟﻝ ﻩﻫ ﻏﺮ܉ﻳ ]‪ [ 3‬ووﻴﻫ ﻩﻫ ﻞﺬ܉ﻳ‬ ‫ﻉﲆ ان ا ﻩﺮ ﻘﻴﻳ ﻞﻪﺎ ﻛﻴﻢ‪:‬‬ ‫ﻘﻦﻮ ﻬّﻲ ܉ﻦﻴܒ ܉ﻵﺎﴰﻲ ﺣ ّﺮ وﻣﺘﻳ ܉ﻨﻮ ﻈﺒـــــــــﺪ اﳌﺪان‬ ‫ﻣﻵﺎن ّ‬ ‫ﻉﲇ ﻩﺎ ﻣﻜﻰ وﻥﻜـــﻫ ܓﻊﺎﻣﻮا ﻘﺎﻬﻈﺮوا ﲟﻫ ا܉ﺘ ﱐ ]‪4‬و[‬ ‫وﳌﺎ اﻬﺘﴩ ا ﻩﺮ ﲰﻊﻳ اﻣܼﺎﻩ ّﻴﻮن وﻴﻨ ﻴﻢ ا ﻩﺮ اﳌﻊﺮوف واﻣﻨﻵـﻲ ﻈﻫ اﳌﻨﻜﺮ واﻣﻎﲑ ّه‬ ‫ﻘﻜﺘ܈ ﻘﻜﻴﻳ اﻣܼﺎﻩ ّﻴﲔ ﻛﻀﻰ اﻣﻜﻀﺎ ܉ﺪ اﻣﺪﻼﻫ ػﻪﺪ ܋ﻫ اﻣﻊ ﻩﺔ ܓﻜﻲ اﻣﺪﻼﻫ ا܉ـﻲ ܋ﻜﺮ ܋ﻫ ﻛﺎﺿﻲ‬ ‫ܻﻵﺒﺔ اﻣܼﺎﻘﻊﻲ‪ :‬ا ﻪﺪ ّه اﻣﻵﺎدي ّ‬ ‫ﻟﻦﺤﻚ ا ﻜﻨ اﻣﺼﺎد ﻉﲆ اﻣﻮﺟﻳ اﳌﺬﻛﻮ ﻍﲑ ﺻﺤﻴܧ ﻻ ﯾﻊﺒﺄ‬ ‫ّ‬ ‫܉ﻳ وﻻ ﯾﻦﺘﻙܒ اﻣﻴﻳ ]ܩﺎܻـﻴﺔ ‪4‬و[ وﻻ ﻳܹﻇ ܩﺪا ﻩﻫ ا ﻜـﺎم ܓﻨﻙﻴﺬە وﻻ اﻣﺘﻊﻮﯾﻢ ﻉﻦﻴﻳ ﻣﺘﻀ ّﻪﻨﻳ‬ ‫ﻛﺒﺎﺋܧ ܓﺆ ن ܉ﻊﺪم ﻩﺒﺎﻻܓﻳ ܉ﺄﻩﺮ اﻣﺪﻼﻫ واﻬﺘﻈﺎﻩﻳ ان ܻﺎء ّاه ܓﻊﺎﱃ ﰲ ܸﻦﻝ ا ﺎﻩﻦﲔ‪ .‬ﻘﺎﻬﻳ وان‬ ‫ﻞﺎن ﻩﺬﻴ܈ اﻣܼﺎﻘﻊﻲ ﴈ ّاه ﻈﻨﻳ اﻬﻳ ﻻ ﳛﻜﻨ اܸ م وﻻد اﻣﺬﻩّﺔ ﲟﻮ اﺋﻵﻨ ﻘﺎﻬﻳ ﻻ‬ ‫ﯾﻦﺰم ﻩﻫ ﻉﺪم ا ﻜﻨ اܸ ﻩﻵﻨ ا ﻜﻨ اܓﺒﺎﻈﻵﻨ ﻵاﺋﻵﻨ ܉ﻢ ܉ﻴﻨﻵﻪﺎ واܸﻄﺔ وﱔ ا ﻈﺮاض ﻈﻨﻵﻨ‬ ‫وܓﻜﺮﻼﺮﻴﻨ ﻉﲆ ﻩﺎ ﻞﺎﻬﻮا ﻩﻫ ܓﺒﻊ ّﻴﺔ اﺋﻵﻨ‪ .‬واﳕﺎ اﻩﺘﻨﻇ ا ﲂ اﻣﺘﺒﻊ ّﻴﺔ ﻵاﺋﻵﻨ و܉ﻊﺪم ا ﻜﻨ اܸ ﻩﻵﻨ‬ ‫ﻻﻬﺘﻙﺎء ﻩﻜ ّﺪﻩﺎ ﻧܼﺎء ا ﻜﻨ ܉ﺬﻟﻝ ا ا ﻜﻨ ﻳܹـﺘﺪﻈﻲ ܩﺎﻞﻪﺎ وػﻜﻮﻩﺎ ܉ﻳ وﻣﻳ وﻉﻦﻴﻳ ودﻈﻮى‬ ‫ﻩﻦﺰﻩﺔ ﻟﻦﺠﻮا ‪ .‬واﺟﺘﻪﺎع ﻴﺬە ّ‬ ‫ܓﺼﻮ ﻩ ّﺪع وﻩ ّﺪع ﻉﻦﻴﻳ وػﻜﻮم ﻉﻦﻴﻳ‪ .‬وﻣﻴܷ ﻴﺬا‬ ‫ﻩﺘﻊﺬ ﻣﻊﺪم ّ‬ ‫ﰲ ܻﻲء ﻩﻫ ﺣﻜﻮق ّاه اﻣﺘﻲ ﺗܹﻪﻇ ܉ ّﻴﻨﺔ ا ܹـﺒﺔ ﻘﻴﻵﺎ ܉ﻢ اﻣﺼﺎد ﻩﻨﻳ ا ﻜﻨ ﻉﲆ اﻣﻮﺟﻳ‬ ‫اﳌﺬﻛﻮ ﻩﻇ اﻬﺘﻙﺎء ܉ﻊﺾ ﻞﺎن ا ﻜﻨ وﻩﻜ ّﺪﻩﺎܓﻳ ﳛﺘﺎج اﱃ ﻩﻫ ﳛﺘܹ܈ ﻉﻦﻴﻳ‪ .‬ﻘﺎن اﻣﻈﺎﻴﺮ ﻩﻫ‬ ‫ܩﺎل ﻴﺬا ا ﻜﻨ ان ﻩﻊﻈﻨ ﻛﺼﺪە اﻣﺘﻮﺻّ ﻢ اﱃ ﻩﻨﻇ ا ﻜﻨ اܸ م ﻂﻙﺎل ﻩﻫ ﻩﺎ ܉ﻮە وﻴﻮ‬ ‫ﻛﺼﺪ ﻘﺎܸﺪ ا ﻼﺮﺟﻇ ﺣﻜﻴﻜﺔ ﻩﺮە اﱃ ܸ ّﺪ ا اﻻܸ م ﻈﻫ ا ﯾﺘﺎم ا ﻜﻨ اܸ ﻩﻵﻨ ܉ﺘﺒﻊ ّﻴﺔ‬ ‫ﻩﻜ܈‬ ‫اﻣﺪا واﻬﻜﺎ ﻴﻨ ﻩﻫ ﻉﺬا اﻣﻨﺎ ‪ .‬وﻴﻮ ﻛﺼﺪ ﻘﺎܸﺪ ﻻ ﯾﺼﺪ اﻻ ﻩﻫ ﻩﺮܕﻜ܈ ﻟﻦﻵﻮى او ّ‬ ‫ﺣ܈ اﻣﺮܻﺎ‪ .‬وﻛﻮﻣﻳ ﻛﺼﺪ ان ﻼﻜﻮن ﻞﺎﻘﺮا ﻛﺼﺪ ﻛﺒﻴܧ ﯾﻜﺮ ﻩﻫ اﻥﻜﻙﺮ ܉ﻢ ﻴﻮ وﱃ‬ ‫ﻉﲆ ّ‬ ‫‪191‬‬ ‫‪arabic edition‬‬ ‫اﻣﺘﻜﻙﲑ ﲟﻫ ّﴏح ﺋﻪﺘﻨﺎ ܉ﺘﻜﻙﲑە وﻴﻮ ﻩﻫ ﻂﻦ܈ ﻩﻨﻳ ﻞﺎﻘﺮ ܓﻦﻜﻴﻨﻳ ﻞﻦﻪﱵ اﻣܼﻵﺎد ﻘﻜﺎل ﻣﻳ اﺻﱪ‬ ‫ﻛﻦﻴ ﻘﺎﻬﻳ ﻼﻜﻙﺮ ܉ﺬﻟﻝ‪ .‬ﻘﺎﻬﻳ ﺻﺮﯾܧ ܋ﺮﺿﺎە ﻉﲆ ܉ﻜﺎﺋﻳ ﻉﲆ اﻥﻜﻙﺮ وﻩﺮە ܉ﺒﻜﺎﺋﻳ ﻉﻦﻴﻳ ﰲ ﻟﻝ‬ ‫اﻣﻮﻛܒ‪ .‬وا ا ﻞﻙﺮ ﻴﺬا ܉ﺬﻟﻝ ﻘﻜﻮل اﻣﻜﺎﺋﻢ ﻛﺼﺪ ا ﻜﻨ ان ﻼﻜﻮن ﻞﺎﻘﺮا وﻩﻨﻇ اﻣﺘﻮﺻﻢ اﱃ‬ ‫ا ﻜﻨ اܸ ﻩﻳ ﳑﻫ ﻼﺮاە وﱃ ܉ﺬﻟﻝ‪ .‬وﻛﺪ ا ܕﻜ܈ ܉ﻵﺬا اﻟﻦﻙﻄ ػﺬو ا ﻛﺒﲑا ﻘﻴﻨﺒﻎﻲ ﻣﻳ اﳌﺒﺎد‬ ‫اﱃ اﻣﺘﻮ܉ﺔ ﻩﻫ اﻣﻊﻮد اﱃ ﻩﺜه واﻻܓﻴﺎن اﻣܼﻵﺎدܓﲔ ﻘﺎﻬﻳ ﻛﺪ وﻛﻇ ﻬﻙܹﻳ ﰲ و ﻂﺔ ﻈﻈﳰﺔ ܉ﻜﻮﻣﻳ‬ ‫ﻩﺎ ﻻ ﳚﻮ ﻛﻮﻣﻳ وا ﻜﻨ ﲟﺎ ﻻ ﻳܹﻮ ﺣﻜﻪﻳ‪ .‬وﻛﺪ ܻـﻨّﻇ ﻛﺎﺿﻲ اﻣﻜﻀﺎ ܻـﻴܬ اﻻܸ م ܓﻜﻲ‬ ‫اﻣﺪﻼﻫ اﻣܹـﺒﲄ ﲪﻳ ّاه ܓﻊﺎﱃ ﻉﲆ ﻩﻫ ﻈ ّﺒﺮ ﻩﻫ اﻣﻙﻜﻵﺎء ﲜﻮا ܉ﻜﺎء اﻥﻜﻨﺎﺋܷ ﻟﻦﻜ ّﻙﺎ وﺟﻮا‬ ‫ܕﺮﻩﻴﻪﻵﺎ ّاﻴﻨ ﺣﻴܙ ܓﺒﻜﻰ ﻣﻵﻨ و ّﯾﻜﺮون ﻉﻦﻴﻵﺎ‪ .‬وﻛﺎل ان اﳌﺮاد ا܉ﻜﺎﺋﻵﺎ ﻉﺪم ﻩﻨﻊﻵﻨ ﻩﻫ ﻟﻝ ﻻ‬ ‫ﺟﻮا ە‪ .‬ﻘﺎن ا ﻮا ﺣﻜﻨ ﴍﻈﻲ وﱂ ﻼﺮد اﻣﴩع ﲜﻮا ܉ﻨﺎء اﻥﻜﻨﺎﺋܷ وﻻ ܕﺮﻩﻴﻪﻵﺎ وﻻ ا܉ﻜﺎﺋﻵﺎ‪.‬‬ ‫ﻛﺎل ﯾﻜﺮن ܉ﲔ ا ن ﻣﻵﻨ وﻉﺪم اﻣﺘﻊﺮض اﻣﻴﻵﻨ‪ .‬ﻘﺎن ܉ﻜﺎء اﻥﻜﻨﺎﺋܷ وܕﺮﻩﻴﻪﻵﺎ ﻩﻫ ﲨة اﳌﻊﺎﻬﻲ‬ ‫]اﻣﻙﺮܮﺔ ‪4‬و[ اﻣﱵ ّﯾﻜﺮون ﻉﻦﻴﻵﺎ ﻠﴩ ا ﻪﺮ وﳓﻮە‪ .‬وﻻ ﯾﻜﺎل ان ﻟﻝ ﺟﺎﺋﺰ ﻣﻵﻨ وﻻ ﯾﻨﺒﻎﻲ‬ ‫ّ‬ ‫ﻣﻮﱄ ا ﻩﺮ ن ﯾﺄ ن ﻣﻵﻨ ﰲ ﻟﻝ ﻞﻪﺎ ﯾﺄ ن ﰲ ا ܻـﻴﺎء اﳌﺒﺎܩﺔ ﰲ اﻣﴩع‪ .‬واﳕﺎ ﯾﻊﺮض ﻈﻨﻵﻨ‬ ‫وﻻ ﯾﻨﻜﺮ ﻉﻦﻴﻵﻨ‪ .‬ﻞﻪﺎ اﻬﻵﻨ ّﯾﻜﺮون ﻉﲆ اﻣﺘﻮ ﯾﺔ واﻻﳒﻴﻢ وﻣﻮ اܻﱰوﻴﺎ او اܸـﺘﺄﺟﺮوا ﻩﻫ ﻞﺘﺒﻵﺎ‬ ‫ﻣﻵﻨ ﱂ ﳛﻜﻨ ܉ﺼﺤّ ﺘﻳ وﻻ ّ‬ ‫ﳛﻢ ﻣﻜﺎض وﻻ ﻣﻎﲑە ﻩﻫ ا ﻜﺎم ان ﯾﻜﻮل ﻣﻵﻨ اﻘﻊﻦﻮا ﻟﻝ وﻻ ان‬ ‫ﯾﻊﻴﻨﻵﻨ ﻉﻦﻴﻳ‪ .‬وﻻ ّ‬ ‫ﳛﻢ ܩﺪ ﻩﻫ اﳌܹﻦﻪﲔ ان ﯾﻊﻪﻢ ﻣﻵﻨ ﻘﻴﻳ وﻣﻮ اܸـﺘﺄﺟﺮوە ﻣﻳ وܕﺮاﻘﻊﻮا اﻣﻴﻨﺎ‬ ‫ﺣﳬﻨﺎ ܉ﺒﻄ ن اﻻﺟﺎ اﻬﺘﻵـﻰ‪ .‬ﻘﺎ ا اﻩﺘﻨﻇ ﻉﲆ ا ﺎﻞﻨ ا ن ﻣﻵﻨ ﰲ ﻈﻪﻢ ﻟﻝ ﻥﻜﻮﻬﻳ ﻩﻊﺼﻴﺔ‬ ‫ﻘ ن ﳝﻨﻇ ﻉﻦﻴﻳ ا ﻜﻨ ﲟﺎ ﯾﺘﻀ ّﻪﻫ ﻞﱪ اﳌﻊﺎﺻﻲ وﻴﻮ اﻣﺒﻜﺎء ﻉﲆ اﻥﻜﻙﺮ واﻣﺘﴫﯾܧ اﻬﻳ ﻛﺼﺪ ان‬ ‫ﻼﻜﻮن ﻞﺎﻘﺮا وﱃ اﻻﻩﺘﻨﺎع وﺣﺮى‪ .‬ﻻ ܸـ ّﻴﻪﺎ ﻈﻨﺪ ﻘﻜﺪ ﻩﻜ ّﺪﻩﺎ ا ﻜﻨ ﻩﻫ ا ﻞﺎن واﻣﴩو ‪.‬‬ ‫وا ا ّﺣﺮم ﻉﲆ اﳌܹﻦﻪﲔ اﻣﻊﻪﻢ ﻣﻵﻨ ﰲ ﻟﻝ ﻣﺰم اﻣﺘﺤﺮﱘ ﻉﲆ اﻥﻜﺘﺎ واﻣܼﻵﻮد ﻞﺘﺎ܉ﺔ ﻩﺜﻢ ﻴﺬا‬ ‫ا ﻜﻨ اﻣﺒﺎﻂﻢ ﻩﻫ ا وﱃ ﻻ ܸـ ّﻴﻪﺎ ﻞﺘﺎ܉ﺔ ﻩﺎ اﻈﺘﺎدە اﻣﻮّ اﻛﻮن ﰲ ﻞﺘﺒﻵﻨ ﻩﻫ ﻛﻮﻣﻵﻨ ܉ﻊﺪ ܓﻜ ّﺪم‬ ‫دﻈﻮى ﴍﻈ ّﻴﺔ واﻈﺘﺒﺎ ە ﻩﺎ ﳚ܈ اﻈﺘﺒﺎ ە ﴍﻉﺎ ﺣﻜﻪﺎ ﺻﺤﻴﺤﺎ ﴍﻈ ّﻴﺎ ﻩﻊﺘﱪا ﻩﺮﺿ ّﻴﺎ ﻩﻇ اﻣﻊﻦﻨ‬ ‫اﻬﻳ ﱂ ﯾﻮﺟﺪ ܻﻲء ﻩﻫ ﻟﻝ ﻩﻫ ﻛﻮل اﻣﺰو ‪ .‬وا ا ّܓﻜﺮ ﻉﻦﻴﻵﺎ ﺻﺤّ ﺔ ا ﲂ ﲟﺎ ّﻛﺮ اە ﻘﺎﻣﺼﺎد‬ ‫ﻣﻎﻮا ﲟﻨﻇ ﻩﻫ ﻼﺮى ا ﻜﻨ اܸ م ا ﻂﻙﺎل اﳌﺬﻛﻮ ﻼﻫ ان ﳛﻜﻨ ܉ﺬﻟﻝ ܉ﻊﺪ اܸﺘﻴﻙﺎء ﴍاﺋﻂ ا ﲂ‬ ‫اﳌﻊﺘﱪ ﴍﻉﺎ و ّ‬ ‫اه اﻉﻦﻨ اﻣﺼﻮا ‪] .‬اﻣﻙﺮܮﺔ ‪[ 4‬‬ ‫ﻘﻵﺮ ﻉﺎم‬ ‫دم‪32 :‬و‪37 , 36 ,‬و‬ ‫ل ﻈﻪﺮان‪ܸ ,‬ﻮ ‪17 :‬و‪39 ,‬و‪54 ,‬و‬ ‫ا܋ﺮاﻴﻴﻨ )اﻣﻨﺒـﻲ(‪64 , 38 :‬و‪86 ,‬و ﻩﻜﺮ ‪86 ,‬‬ ‫ا܋ﺮاﻴﻴﻨ اﻣﻨܯﻊﻲ‪83 :‬و‬ ‫ا܋ﺮﻴﻴﻨ ܋ﻫ ﻉﲇ ܋ﻫ ػﻪﺪ ܋ﻫ ػﻪﺪ‪ ,‬܋ﺮﻴﺎن ادﻼﻫ‪ ,‬ا܋ﻫ ﻅﻵﲑ ‪ :‬اﻬﻈﺮ ا܋ﻫ ﻅﻵﲑ‬ ‫ا܋ﺮاﻴﻴﻨ ܋ﻫ اﻣﻨﺒـﻲ ػﻪﺪ‪84 , 83 :‬و‪86 ,‬‬ ‫ا܋ﺮﻴﻴﻨ ܋ﻫ ػﻪﺪ ܋ﻫ ﻂﻦﺤﺔ‪45 :‬‬ ‫ا܉ﻦﻴܷ‪37 :‬و‪ 37 ,‬ﻩﻜﺮ‬ ‫ا܋ﻫ ا܉ـﻲ ܻﻴﺒﺔ‪ ,‬ا܉ﻮ ܋ﻜﺮ‪21 , 15 :‬و‪22 ,‬و‪65 ,‬و‬ ‫ا܋ﻫ ا܉ـﻲ ﻛـﺤﺎﻘﺔ )ا܉ﻮ ܋ﻜﺮ ا ﻦﻴﻙﺔ‪ ,‬اﻬﻈﺮ اﯾﻀﺎ‪ :‬ا܉ﻮ ܋ﻜﺮ(‪45 :‬و‬ ‫ا܋ﻫ اܸﺤﻚ )ﺻﺎﺣ܈ اﻣܹﲑ (‪17 :‬و‪15 ,‬و‪19 ,‬و ﻩﻜﺮ ‪21 ,‬و ﻩﻜﺮ ‪32 ,‬و‪ 34 ,‬ﻩﻜﺮ ‪35 ,‬و‪42 , 35 ,‬و‪,‬‬ ‫‪62 , 45‬و‪ 85 ,‬ﻩﻜﺮ‬ ‫ا܋ﻫ م ﻩﻜﺘﻮم )اﻣﺼﺤﺎ܉ـﻲ(‪63 :‬و‪65 , 64 ,‬و‬ ‫ا܋ﻫ اﻣﺒﺎ د )اﻣܹﺨﺎوي(‪ :‬ﻩﻦﺤﻚ‪3 :‬‬ ‫ا܋ﻫ ܉ﻄﺎل )ﻉﲇ ܋ﻫ ܮﻦﻗ ܋ﻫ ﻈﺒﺪ اﳌﻦﻝ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪22 :(4:285 :‬و‪22 ,‬‬ ‫ا܋ﻫ ܓﻴﻪﻴﺔ‪46 :‬و‪46 ,‬‬ ‫ا܋ﻫ اﻣﺘﲔ‪23 , 22 :‬و‬ ‫ا܋ﻫ ﺟﺒﲑ‪ :‬اﻬﻈﺮ ܸﻊﻴﺪ ܋ﻫ ﺟﺒﲑ‬ ‫ا܋ﻫ ﺟﺮﻼﺮ‪ :‬اﻬﻈﺮ اﻣﻄﱪي‬ ‫ا܋ﻫ ا ﲏ )ا܉ﻮ اﻣﻙﺘܧ(‪75 :‬و‪75 ,‬‬ ‫ا܋ﻫ ا ﻮ ي‪18 :‬و‬ ‫ا܋ﻫ ا ﺎﺟ܈ )ﻈﺜﻪﺎن ܋ﻫ ﻈﻪﺮ‪ ,‬اﻻﻉ م‪58 :(4:211 :‬‬ ‫ا܋ﻫ ﺣﺒﺎن‪21 :‬‬ ‫ا܋ﻫ ﺣـﺠﺮ اﻣﻊܹﻜ ﻬﻲ‪22 , 11 :‬و‪45 ,‬و‪49 , 45 ,‬و‪) 54 ,‬ﺣﺠﺔ اﻻܸ م(‬ ‫ا܋ﻫ ﺣﺮﻼﺰ‪ :‬اﻬﻈﺮ ػﻪﺪ ܋ﻫ ا܉ـﻲ ܋ﻜﺮ ܋ﻫ اﻣܼـﻴܬ اﻣﻄﻵﻄﺎوي‬ ‫ا܋ﻫ ﺣﺰم‪47 :‬و‪47 ,‬‬ ‫ا܋ﻫ ܮﻦﻜﺎن‪90 , 42 :‬‬ ‫ا܋ﻫ اﻣﺪﻩﺎﻩﻴﲏ‪ ,‬܉ﺪ اﻣﺪﻼﻫ )وﻴﻮ ػﻪﺪ ܋ﻫ ا܉ـﻲ ܋ﻜﺮ ܋ﻫ ﻈﻪﺮ‪ ,‬اﻬﻈﺮ اﻻﻉ م ‪48 :(6:57‬‬ ‫ا܋ﻫ ﺟ܈‪ ,‬ﻼﻫ اﻣﺪﻼﻫ )وﻴﻮ ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ اﲪﺪ ܋ﻫ ﺟ܈‪ ,‬اﻬﻈﺮ اﻻﻉ م‪28 :(3:295 :‬‬ ‫ا܋ﻫ اﻣﺮﻘﻊﺔ )وﻴﻮ اﲪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ ﻉﲇ‪ ,‬ا܉ﻮ اﻣﻊﺒﺎ ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪24 :(1:222 :‬و‬ ‫ا܋ﻫ اﻣﺰ܉ﲑ‪83 :‬و‬ ‫ا܋ﻫ ﯾﺪ‪84 :‬و‬ ‫ا܋ﻫ اﻣܹﻜﻴܒ‪84 :‬و‬ ‫ا܋ﻫ ܸ م‪ :‬اﻬﻈﺮ ﻈﺒﺪ ّاه ܋ﻫ ܸ م‬ ‫ا܋ﻫ ܸـﻴﺪ اﻣﻨﺎ )ػﻪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ ػﻪﺪ اﻣﻴﻊﻪﺮي‪ ,‬اﻬﻈﺮ اﻻﻉ م‪17 :(7:34 :‬و‪39 ,‬‬ ‫ا܋ﻫ ܸﲑﻼﻫ‪31 :‬و‬ ‫ا܋ﻫ اﻣܼﺤﻨﺔ‪ :‬اﻬﻈﺮ ػﻪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ اﻣܼﺤﻨﺔ‪ ,‬ػ܈ ادﻼﻫ‪ ,‬ا܉ﻮ اﻣﻙﻀﻢ )وﻴﻮ وﻣﺪ ا܉ﻮ اﻣﻮﻣﻴﺪ(‬ ‫ا܋ﻫ اﻣܼﺤﻨﺔ‪ ,‬ﺻﺎﺣ܈ اﻣﺘﺎ ﯾܬ‪ :‬اﻬﻈﺮ ػﻪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ اﻣܼﺤﻨﺔ‪ ,‬ػ܈ اﻣﺪﻼﻫ‪ ,‬ا܉ﻮ اﻣﻮﻣﻴﺪ‬ ‫ا܋ﻫ ܻﻊﺒﺎن‪ :‬اﻬﻈﺮ ﻈﺒﺪ اﻣﻜﺎد ܋ﻫ ܻﻊﺒﺎن‪ ,‬ﻼﻫ ادﻼﻫ‬ ‫‪general index‬‬ ‫‪194‬‬ ‫اﻣﺼ ح‪ ,‬ا܉ﻮ ﻈﻪﺮو‪43 , 36 :‬و‪44 ,‬و‬ ‫اﻣﻀﺎﺋﻇ )ﻉﲇ ܋ﻫ ػﻪﺪ ܋ﻫ ﻉﲇ اﻥﻜﺘﺎﻩﻲ اﻻܻﺒﻴﲇ‪ ,‬اﻬﻈﺮ اﻻﻉ م ‪ 59 :(4:333‬ﻩﻜﺮ‬ ‫ﻅﻙﺮ‪ ,‬ػﻪﺪ )ػﻪﺪ ܋ﻫ ﻈﺒﺪ ّاه ا܉ـﻲ ػﻪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ ﻅﻙﺮ اﻣﺼﻜﲇ اﳌﻜﻲ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪13 :(6:230 :‬و‪34 ,‬و‬ ‫ﻅﻵﲑ ‪ ,‬܋ﺮﻴﺎن اﻣﺪﻼﻫ‪ ,‬ا܋ﺮﻴﻴﻨ ܋ﻫ ﻉﲇ ܋ﻫ ػﻪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ ﺣܹﲔ )وﻈﻨﻳ اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪3 :(1:88 :‬و‪,‬‬ ‫ا܋ﻫ‬ ‫ا܋ﻫ‬ ‫ا܋ﻫ‬ ‫ا܋ﻫ‬ ‫‪12‬‬ ‫ا܋ﻫ ﻉﺎدل )ﻈﻪﺮ ܋ﻫ ﻉﲇ ܋ﻫ ﻉﺎدل ا ﻨﺒﲇ‪ ,‬ﺻﺎﺣ܈ اﻟﻦﺒﺎ ﰲ ﻉﻦﻮم اﻥﻜﺘﺎ (‪18 :‬و‬ ‫ا܋ﻫ ﻉﺎﻩﺮ )اﻣﻜﺎ (‪57 :‬و ﻩﻜﺮ ‪58 ,‬و‪ 58 ,‬ﻩﻜﺮ ‪63 ,‬و‪71 ,‬و‪74 ,‬‬ ‫ا܋ﻫ ﻈﺒﺎ ‪19 :‬و ﻩﻜﺮ ‪23 , 22 ,‬و‪40 , 36 , 31 , 23 ,‬و ﻩﻜﺮ ‪46 ,‬و ﻩﻜﺮ ‪48 ,‬و‪53 ,‬و‪66 , 65 ,‬و‪,‬‬ ‫‪ 79 , 73‬ﻩﻜﺮ ‪80 ,‬و‪82 , 81 ,‬و‪84 , 83 ,‬و‬ ‫ا܋ﻫ ﻈﺒﺪ اﻣﱪ )ﯾﻮܸﻗ ܋ﻫ ﻈﺒﺪ ّاه ܋ﻫ ػﻪﺪ اﻣﻜﺮﻂﺒـﻲ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪15 :(8:240 :‬‬ ‫ا܋ﻫ ﻈﺒﺪ ا ﻜﻨ )ا܉ﻮ اﻣﻜﺎܸﻨ ﻈﺒﺪ اﻣﺮﲪﻫ(‪34 , 33 , 28 , 13 , 3 :‬‬ ‫ا܋ﻫ ﻈﺒﺪ اﻣܹ م‪ ,‬ﻈﺰ اﻣﺪﻼﻫ‪24 :‬‬ ‫ا܋ﻫ اﻣﻊﺮ܉ـﻲ )ا܉ﻮ ܋ﻜﺮ‪ ,‬اﳌﻙﴪ(‪ 82 :‬ﻩﻜﺮ‬ ‫ا܋ﻫ اﻣﻊﺮ܉ـﻲ )ﺻﺎﺣ܈ اﻣﻙﺼﻮ (‪18 :‬‬ ‫ا܋ﻫ ﻈﻄﺎء‪86 :‬و‬ ‫ا܋ﻫ ﻈﻄﻴﺔ )ﻈﺒﺪ ا ﻚ ܋ﻫ ﻍﺎﻣ܈ ܋ﻫ ﻈﻄﻴﺔ اﻻﻬﺪﻣﴘ‪ ,‬ﺻﺎﺣ܈ اﶈﺮ اﻣﻮﺟﲒ ﰲ ܓﻙܹﲑ اﻥﻜﺘﺎ اﻣﻊﺰﻼﺰ(‪60 , 56 :‬و‬ ‫ﻩﻜﺮ‬ ‫ا܋ﻫ اﻣﻊﻦﻴﻗ‪90 :‬و )ﺣܹﲔ ܋ﻫ ػﻪﺪ(‬ ‫ا܋ﻫ ﻈﻪﺮ‪ :‬اﻬﻈﺮ ﻈﺒﺪ ّاه ܋ﻫ ﻈﻪﺮ‬ ‫ا܋ﻫ ﻈﻴﺎ ‪ :‬اﻬﻈﺮ ا܉ﻮ ܋ﻜﺮ ܋ﻫ ﻈﻴﺎ‬ ‫ا܋ﻫ اﻣﻙﺎ ض )اﻬﻈﺮ اﯾﻀﺎ ﻘﺘﻨﺔ ا܋ﻫ اﻣﻙﺎ ض(‪4 :‬و‪6 ,‬و‪17 , 9 , 6 ,‬‬ ‫ا܋ﻫ اﻣﻜﺎܸﻨ‪86 :‬و‬ ‫ا܋ﻫ ﻛﺎﺿﻲ ܻﻵﺒﺔ‪43 :‬‬ ‫ا܋ﻫ اﻣﻜﻄﺎن )وﻴﻮ ػﻪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ ﻉﲇ‪ ,‬اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,9:248 :‬ﻛﻨ‪ :(600 :‬ﻩﻦﺤﻚ‪2 :‬و‪, 2 ,‬‬ ‫‪3‬‬ ‫ا܋ﻫ ﻞﻴܹﺎن‪81 :‬و‬ ‫ا܋ﻫ ﻣﻵﻴﻊﺔ‪34 , 33 , 28 :‬و‪35 ,‬و‬ ‫ا܋ﻫ ﻩﺎﺟﺔ‪20 , 14 :‬و‬ ‫ا܋ﻫ ﻩﺎﻟﻝ‪57 :‬‬ ‫ا܋ﻫ غﺎﻴﺪ‪57 :‬و‪58 ,‬‬ ‫ا܋ﻫ ﻩܹﻊﻮد‪85 , 77 :‬‬ ‫ا܋ﻫ اﳌﻦﻜﻫ )ﻈﻪﺮ ܋ﻫ ﻉﲇ ܋ﻫ ﲪﺪ اﻻﻬﺼﺎ ي اﻣܼﺎﻘﻊﻲ‪ܸ ,‬ﺮاج اﻣﺪﻼﻫ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪46 :(5:57 :‬و ﻩﻜﺮ ‪62 ,‬‬ ‫ا܋ﻫ اﳌﻨﺬ )ػﻪﺪ ܋ﻫ ا܋ﺮاﻴﻴﻨ اﻣﻙﻜﻴﻳ( )اﻬﻈﺮ اﻻﻉ م‪83 :(5:394 :‬و‪85 ,‬‬ ‫ا܋ﻫ ﻩﻨﻴﻇ‪21 :‬‬ ‫ا܋ﻫ اﻣﻨﺎﻂﻮ ‪ :‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫ا܋ﻫ اﻣﻨﻜﻴ܈‪ ,‬ػﻪﺪ ܋ﻫ ܸﻦﻴﻪﺎن ܋ﻫ ا ܹﻫ‪ ,‬ﺟﻪﺎل اﻣﺪﻼﻫ )اﻬﻈﺮ اﻻﻉ م‪ 77 :(6:150 :‬ﻩﻜﺮ ‪79 ,‬و‬ ‫ا܋ﻫ اﻣﻨﻜﻴ܈‪ܻ ,‬ﻵﺎ اﻣﺪﻼﻫ ) ﲪﺪ ܋ﻫ ﻣﺆﻣﺆ ܋ﻫ ﻈﺒﺪ ّاه ا܉ﻮ اﻣﻊﺒﺎ ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪ :(1:200 :‬ﻩﻦﺤﻚ‪2 :‬و‬ ‫ا܋ﻫ ﻴܼﺎم )ﲨﺎل اﻣﺪﻼﻫ‪ ,‬ﻈﺒﺪ ّاه ܋ﻫ ﯾﻮܸﻗ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪ 44 , 35 , 34 , 19 :(4:147 :‬ﻩﻜﺮ ‪, 45 ,‬‬ ‫‪74‬‬ ‫ا܋ﻫ اﻣﻵﻴﺎن‪45 :‬و‬ ‫ا܋ﻫ وا ‪81 :‬و‬ ‫ا܋ﻫ وﺣܼـﻴﺔ‪18 :‬‬ ‫ا܋ﻫ اﻣﻮ دي )ﻈﻪﺮ ܋ﻫ ﻩﻈﻙﺮ ܋ﻫ ﻈﻪﺮ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪43 :(5:67 :‬‬ ‫ا܋ﻫ وﻴ܈‪85 :‬‬ ‫ا܉ﻮ اﻻﺣﻮ ‪82 :‬‬ ‫ا܉ﻮ اܸﺮاﺋﻴﻢ‪85 :‬‬ ‫ا܉ﻮ اﻣﺒﻜﺎء )اﻣﻊﻜﱪي‪ ,‬ﻈﺒﺪ ّاه ܋ﻫ ا ܹﲔ ܋ﻫ ﻈﺒﺪ ّاه‪ ,‬اﻬﻈﺮ اﻻﻉ م‪ 60 :(4:80 :‬ﻩﻜﺮ ‪80 ,‬‬ ‫‪195‬‬ ‫‪general index‬‬ ‫ا܉ﻮ ܋ﻜﺮ )اﻣﺼﺤﺎ܉ـﻲ(‪45 , 33 :‬و ﻩﻜﺮ ‪85 ,‬‬ ‫ا܉ﻮ ܋ﻜﺮ )اﻣﻜﺎ (‪74 :‬‬ ‫ا܉ﻮ ܋ﻜﺮ ܋ﻫ ﻈﻴﺎ ‪81 :‬و‬ ‫ا܉ﻮ ܋ﻜﺮ ا ﺼﲏ اﻣﺪﻩܼﻜﻲ‪ ,‬ܓﻜﻲ اﻣﺪﻼﻫ )ﻩﺆﻣﻗ ܸﲑ اﻣܹﺎﻟﻝ‪ ,‬اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,11:81 :‬اﻻﻉ م‪30 :(2:69 :‬‬ ‫ا܉ﻮ ܋ﻜﺮ ܋ﻫ ػﻪﺪ ܋ﻫ ܻﺎدي ا ﺼﲏ )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,11:76 :‬ﻛﻨ ‪9 :(212‬‬ ‫ا܉ﻮ ܚﻮ ‪85 :‬‬ ‫ا܉ﻮ ﺟﻵﻢ‪ 83 :‬ﻩﻜﺮ ‪ 86 ,‬ﻩﻜﺮ‬ ‫ا܉ﻮ ܩﺎ ܚﺔ ܋ﻫ ﻉﻦﻜﻪﺔ‪35 :‬‬ ‫ا܉ﻮ ܩﺎﻩﺪ‪ :‬اﻬﻈﺮ اﻣﻎﺰاﱄ‬ ‫ا܉ﻮ ا ܹﻫ )اﻣﺮﻩﺎﻬﻲ‪ :‬ﻉﲇ ܋ﻫ ﻉﻴܹﻰ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪60 :(4:317 :‬و‬ ‫ا܉ﻮ ﺣﻨﻴﻙﺔ‪41 :‬و‪85 ,‬‬ ‫ا܉ﻮ ﺣﻴﺎن )اﻣﻎﺮاﻂﻲ(‪17 :‬و‪40 ,‬و‪ 40 ,‬ﻩﻜﺮ ‪ 48 ,‬ﻩﻜﺮ ‪70 , 59 ,‬و‪71 ,‬و ﻩﻜﺮ ‪74 , 71 ,‬و‪74 ,‬‬ ‫ا܉ﻮ داود‪14 , 13 :‬و‪ 14 ,‬ﻩﻜﺮ ‪20 ,‬و ﻩﻜﺮ ‪ 64 , 28 ,‬ﻩﻜﺮ‬ ‫ا܉ﻮ اد داء‪49 :‬و‬ ‫ا܉ﻮ ﺟﺎء اﻣﻊﻄﺎ دي‪70 :‬‬ ‫ا܉ﻮ ܸﻊﻴﺪ )ا ﺪ ي(‪21 :‬و ﻩﻜﺮ ‪ 21 ,‬ﻩﻜﺮ ‪51 ,‬و‬ ‫ا܉ﻮ ܸﻊﻴﺪ اﻣﻜﺮܻﻲ‪86 :‬و‬ ‫ا܉ﻮ ܸﻦﻪﺔ‪51 :‬‬ ‫ا܉ﻮ ܻﺎﻩﺔ )ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ اﲰﺎﻈﻴﻢ ܋ﻫ ا܋ﺮﻴﻴﻨ اﳌﻜﺪܸﻲ‪ :‬اﻬﻈﺮ اﻻﻉ م‪58 :(3:299 :‬و‪58 ,‬‬ ‫ا܉ﻮ ﺻﺎﱀ‪82 :‬‬ ‫ا܉ﻮ ﻂﺎﻣ܈‪32 :‬‬ ‫ا܉ﻮ ﻂﻦﺤﺔ‪82 :‬و‬ ‫ا܉ﻮ اﻣﻄﻴ܈ )وﻴﻮ ﻂﺎﻴﺮ ܋ﻫ ﻈﺒﺪ ّاه ܋ﻫ ﻂﺎﻴﺮ اﻣﻄﱪي‪ ,‬اﻬﻈﺮ اﻻﻉ م‪24 :(3:222 :‬و‬ ‫ا܉ﻮ اﻣﻊﺎﻣﻴﺔ‪32 :‬و‬ ‫ا܉ﻮ اﻣﻊﺒﺎ اﻣﻜﺪܸﻲ )وﻴﻮ ﲪﺪ ܋ﻫ ﻈﺒﺪ ّاه ܋ﻫ ػﻪﺪ اجﺪﱄ اﳌﻜﺪܸﻲ‪ ,‬اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ :(1:363 :‬ﻩﻦﺤﻚ‪2 :‬‬ ‫ﻩﻜﺮ‬ ‫ا܉ﻮ ﻈﺒﻴﺪ‪84 :‬‬ ‫ا܉ﻮ ﻉﲇ اﻣﻙﺎ ܸﻲ‪ :‬اﻬﻈﺮ اﻣﻙﺎ ܸﻲ‬ ‫ا܉ﻮ ﻈﻪﺮ‪82 :‬‬ ‫ا܉ﻮ ﻈﻪﺮو اﻣﺪاﻬﻲ‪20 :‬و‬ ‫ا܉ﻮ اﻣﻙﺘܧ‪ :‬ا܋ﻫ ا ﻨﻲ‬ ‫ا܉ﻮ ﻘﺮو ‪44 :‬و‬ ‫ا܉ﻮ اﻣﻨﺠﻨ‪56 :‬‬ ‫ا܉ﻮ ﻬﻊﻴﻨ‪91 :‬‬ ‫ا܉ﻮ ﻴﺮﻼﺮ ‪23 , 21 :‬و‪ 29 , 23 ,‬ﻩﻜﺮ ‪30 ,‬و ﻩﻜﺮ ‪ , 51 , 35 ,‬ﻩﻦﺤﻚ‪2 :‬و‬ ‫ا܉ﻮ ﯾﻊﲆ‪49 , 28 , 21 :‬و‪65 , 49 ,‬و‬ ‫܉ـﻲ ܋ﻫ ܮﻦﻗ‪71 :‬و‬ ‫܉ـ ّﻲ ܋ﻫ ﻠﻊ܈ )اﻣﺼﺤﺎ܉ـﻲ(‪53 :‬و‪79 ,‬‬ ‫ا ܚﲑ ا ܉ﻵﺮي )اﳌﻙﻀﻢ ܋ﻫ ﻈﻪﺮ ܋ﻫ اﳌﻙﻀﻢ اﻣܹﻪﺮﻛﻨﺪي‪ ,‬اﻻﻉ م‪43 :(7:279 :‬و‬ ‫ا ﺣﺒﺎ اﻣﻵﺎ وﻬﻴﺔ‪47 :‬و‬ ‫ا ﺣﺰا ‪ ,‬ﻏﺰو ‪89 :‬و‬ ‫ﲪﺪ )اﻣﻨﺒـﻲ ػﻪﺪ(‪45 , 38 :‬و ﻩﻜﺮ‬ ‫ﲪﺪ ا ﴰﻮﻬﻲ اﻣﺪﻩﻴﺎﻂﻲ اﻣܼﺎﻘﻊﻲ‪ܻ ,‬ﻵﺎ اﻣﺪﻼﻫ )وﻴﻮ اﲪﺪ ܋ﻫ اﲪﺪ ܋ﻫ ﻉﲇ‪ ,‬اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪16 :(1:217 :‬‬ ‫ﲪﺪ ܋ﻫ ا܋ﺮاﻴﻴﻨ ܋ﻫ اﲪﺪ اﻣﻊܹﻜ ﻬﻲ اﳌﺼﺮي ا ﻨﺒﲇ )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪5 :(1:205 :‬‬ ‫ﲪﺪ ܋ﻫ ﺣﻨﺒﻢ‪20 , 3 :‬و‪ 20 ,‬ﻩﻜﺮ ‪22 ,‬و‪49 , 28 , 23 ,‬و ﻩﻜﺮ ‪51 , 49 ,‬و‪83 ,‬و‪85 ,‬‬ ‫ﲪﺪ ܋ﻫ ﻉﲇ اﳌﺮو ي‪90 :‬‬ ‫ﲪﺪ ܋ﻫ ﻩﺮوان – اﻣﺪﯾﻨﻮ ي‪90 :‬‬ ‫‪general index‬‬ ‫‪196‬‬ ‫ﲪﺪ ܋ﻫ ﻩﻨﻴﻇ‪ 21 :‬ﻩﻜﺮ‬ ‫ﻩﻴﺎ‪35 , 34 :‬و ﻩﻜﺮ‬ ‫ﻩﻴﻨﻴﺔ‪35 :‬‬ ‫اܸﺎﻩﺔ ܋ﻫ ﻩﺮܻﺪ‪15 :‬و‪45 ,‬و‬ ‫اﻻܸﱰا ي‪ :‬اﻬﻈﺮ ػﻪﺪ ܋ﻫ ﺣܹﻫ‪ ,‬ﳒﻨ اﻣﺪﻼﻫ‬ ‫اܸﺤﻚ )اﻣﻙﻜﻴﻳ(‪83 :‬و‪ 85 ,‬ﻩﻜﺮ‬ ‫اܸﺤﻚ اﳌﻎﺮ܉ـﻲ‪ ,‬اﻥﻜﻪﺎل‪36 :‬‬ ‫اܸﺤﻚ ܋ﻫ اﻴﻮﯾﻳ‪15 :‬‬ ‫اﴎاﺋﻴﻢ )اﻣﻨﺒـﻲ(‪50 :‬و‪56 ,‬و‬ ‫اܸﺮاﺋﻴﻢ‪ ,‬܉ﲏ‪ :‬اﻬﻈﺮ ܉ﲏ اﴎاﺋﻴﻢ‬ ‫اﻻܸﻜﻨﺪ ﯾﺔ‪35 , 33 :‬و‪89 ,‬و‬ ‫اﻻܸ م‪ ,‬دﻼﻫ‪ ,‬اﻴﻢ‪2 :‬و‪4 , 2 ,‬و‪17 , 13 ,‬و‪ 18 , 17 ,‬ﻩﻜﺮ ‪23 , 19 ,‬و‪ 27 ,‬ﻩﻜﺮ ‪33 , 29 ,‬و‪,‬‬ ‫‪40‬و‪42 ,‬و ﻩﻜﺮ ‪ 44 , 42 ,‬ﻩﻜﺮ ‪ 45 ,‬ﻩﻜﺮ ‪ 89 , 82 , 52 ,‬ﻩﻜﺮ ‪ , 92 ,‬ﻩﻦﺤﻚ‪2 :‬و ﻩﻜﺮ ‪3 ,‬و‪,‬‬ ‫‪3‬‬ ‫اܸضﻈﻴﻢ )اﻣﻨﺒـﻲ(‪31 :‬و‪38 ,‬و‪38 ,‬‬ ‫ا ܸـﻨﻮي‪43 :‬‬ ‫اﻻﺻﺒﻵﺎﱐ‪ :‬ػﻪﻮد ܋ﻫ ﻈﺒﺪ اﻣﺮﺣﻪﻫ‪ ,‬ﴰܷ ادﻼﻫ‪17 :‬و)اﻻﺻﻙﻵﺎﻬﻲ(‪36 ,‬و‪37 ,‬و‪40 , 39 ,‬و ﻩﻜﺮ ‪, 41 , 40 ,‬‬ ‫‪42‬و‪63 , 62 , 46 ,‬و‪66 , 63 ,‬و‪68 ,‬و ﻩﻜﺮ ‪71 ,‬و‪74 , 72 ,‬و‪74 ,‬‬ ‫ا ﻈﺮاف )ܸﻮ (‪40 , 37 :‬‬ ‫ا ﻛﴫاﺋﻲ‪ :‬اﻬﻈﺮ ﳛﻴـﻰ ܋ﻫ ػﻪﺪ‬ ‫ﻣﻊﺎ ‪39 :‬و‬ ‫م ܸﻦﻪﺔ‪80 :‬‬ ‫ﻩﻴﺔ ܋ﻫ ا܉ـﻲ اﻣﺼﻦܒ‪32 :‬‬ ‫اﻻﳒﻴﻢ‪2 :‬و‪ 3 ,‬ﻩﻜﺮ ‪4 ,‬و‪5 ,‬و‪7 ,‬و‪ 7 ,‬ﻩﻜﺮ ‪19 , 18 , 16 , 15 , 11 ,‬و‪22 ,‬و ﻩﻜﺮ ‪24 ,‬و ﻩﻜﺮ ‪,‬‬ ‫‪25‬و‪ 25 ,‬ﻩﻜﺮ ‪29 ,‬و‪30 ,‬و‪ 30 ,‬ﻩﻜﺮ ‪31 ,‬و ﻩﻜﺮ ‪32 ,‬و‪34 , 32 ,‬و ﻩﻜﺮ ‪ 34 ,‬ﻩﻜﺮ ‪37 ,‬و ﻩﻜﺮ ‪,‬‬ ‫‪38 , 37‬و ﻩﻜﺮ ‪39 ,‬و ﻩﻜﺮ ‪40 , 39 ,‬و ﻩﻜﺮ ‪41 , 40 ,‬و ﻩﻜﺮ ‪42 , 41 ,‬و ﻩﻜﺮ ‪ 42 ,‬ﻩﻜﺮ ‪43 ,‬و‪,‬‬ ‫‪ 43‬ﻩﻜﺮ ‪46 ,‬و ﻩﻜﺮ ‪ 46 ,‬ﻩﻜﺮ ‪47 ,‬و ﻩﻜﺮ ‪48 , 47 ,‬و‪ ,‬ﻩﻦﺤﻚ‪3 :‬و‪ , 3 ,‬اﻣﻙﺮܮﺔ ‪4‬‬ ‫اﻻﻬﺪﻣܷ‪35 :‬‬ ‫ﻧܷ )اﻣﺼﺤﺎ܉ـﻲ(‪81 :‬و‪ 81 ,‬ﻩﻜﺮ ‪82 ,‬و‪85 , 82 ,‬و‪85 ,‬‬ ‫اﻻﻬﺼﺎ ‪20 :‬و‪49 ,‬و‬ ‫ﻴﻢ اذﻩﺔ‪ :‬اﻬﻈﺮ اﻣﺬﻩﺔ‬ ‫ﻴﻢ اﻣܹـﻨﺔ‪18 :‬‬ ‫ﻴﻢ اﻥﻜﺘﺎ ‪5 :‬و‪ 18 ,‬ﻩﻜﺮ ‪ 22 , 21 ,‬ﻩﻜﺮ ‪23 ,‬و ﻩﻜﺮ ‪ 23 ,‬ﻩﻜﺮ ‪29 ,‬و‪ 29 ,‬ﻩﻜﺮ ‪,‬‬ ‫‪31‬و‪ 31 ,‬ﻩﻜﺮ ‪33 ,‬و‪34 ,‬و‪42 , 35 ,‬و‪49 , 46 , 44 , 42 ,‬و ﻩﻜﺮ ‪51 , 49 ,‬و‪56 ,‬و‬ ‫ﻴﻢ ﻩﺼﺮ‪2 :‬‬ ‫ا و اﻈﻲ‪26 :‬‬ ‫اﯾﻦﺔ‪82 :‬و‬ ‫اﯾﻦﻴﺎ‪30 :‬و‬ ‫اﻻﯾﻵﻨ اﻣܹـﻴﺪ‪35 :‬‬ ‫ﯾﻮ ܋ﻫ ﲤﻴﻨ‪57 :‬و‬ ‫اﻣﺒﺎ܋ﺮܓﻲ‪ :‬اﻬﻈﺮ ػﻪﺪ ܋ﻫ ػﻪﻮد‪ ,‬ﻞﻪﻢ اﻣﺪﻼﻫ‬ ‫اﻣﺒﺎي‪ ,‬ا܉ﻮ ا ܹﻫ )ﻉﲇ ܋ﻫ ﲪﺪ ܋ﻫ ﯾﻊﻴܺ‪ ,‬اﻻﻉ م‪68 :(4:256 :‬و‪68 ,‬‬ ‫اﻣﺒﺎﻈﻮﻬﻲ‪ :‬اﻬﻈﺮ ﯾﻮܸﻗ ܋ﻫ ﲪﺪ‬ ‫اﻣﺒﱰﯾﺔ )ﻘﺮﻛﺔ ﻩﻫ اﻣﺰﯾﺪﯾﺔ(‪84 :‬و‬ ‫ﲝﲑا اﻣﺮاﻴ܈‪32 :‬‬ ‫اﻣﺒﺨﺎ ي‪17 , 11 :‬و‪ 13 ,‬ﻩﻜﺮ ‪14 ,‬و ﻩﻜﺮ ‪28 , 21 ,‬و‪33 , 28 ,‬و‪39 ,‬و‪45 ,‬و‪46 ,‬و ﻩﻜﺮ ‪, 47 ,‬‬ ‫‪197‬‬ ‫‪general index‬‬ ‫‪51‬و‪66 , 65 , 64 , 62 ,‬و‪ , 70 ,‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫ﲞܒ ﻬﴫ‪47 , 34 :‬و‬ ‫܉ﺪ ‪ 88 , 65 :‬ﻩﻜﺮ‬ ‫اﻣﺒﺪ ﯾﺔ‪ ,‬اﳌﺪ ܸﺔ‪43 :‬و‬ ‫اﻣﱪاء ܋ﻫ ﻉﺎ ‪64 , 14 :‬‬ ‫اﻣﱪﻛﻮﻛﻴﺔ‪6 :‬‬ ‫اﻣﱫا ‪22 :‬و‪49 , 22 ,‬‬ ‫اﻣﱫدوي )وﻴﻮ ﻉﲇ ܋ﻫ ػﻪﺪ ܋ﻫ ا ܹﲔ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪8 :(4:328 :‬و‬ ‫܉ﴫ ا܋ﻫ ا܉ـﻲ ܉ﴫ اﻣﻎﻙﺎ ي‪29 :‬‬ ‫܉ﺼﺮى )اﻣܼﺎم(‪45 :‬و‪82 ,‬و‬ ‫اﻣﺒﺼﺮﯾﻮن )ﳓﻮ(‪60 :‬و ﻩﻜﺮ‬ ‫܉ﻎﺪاد‪43 :‬و‬ ‫اﻣﺒﻎﻮي‪17 :‬و‪19 ,‬و‪25 , 21 ,‬و‪36 , 28 , 25 ,‬و‪39 , 36 ,‬و ﻩﻜﺮ ‪40 ,‬و‪73 , 71 , 42 ,‬و‪82 ,‬و‬ ‫اﻣﺒﻜﺎﻈﻲ‪ ,‬ا܋ﺮﻴﻴﻨ ܋ﻫ ﻈﻪﺮ ܋ﻫ ﺣܹﻫ‪1 :‬و‪ 1 ,‬ﻩﻜﺮ ‪9 , 5 ,‬و‪12 ,‬‬ ‫اﻣﺒﻜﺮ ‪ܸ ,‬ﻮ ‪23 , 21 :‬و‪23 ,‬‬ ‫܋ﻜﺔ‪69 , 45 :‬و ﻩﻜﺮ‬ ‫اﻣﺒﻦﻜﻴﲏ‪ܸ ,‬ﺮاج اﻣﺪﻼﻫ )وﻴﻮ‪ :‬ﻈﻪﺮ ܋ﻫ ܸ ن ܋ﻫ ﻬﺼﲑ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪ ,6:85:‬ﻛﻨ‪26 :(286:‬‬ ‫اﻣﺒﻨﺪﻬﻴﺠﻲ )وﻴﻮ ػﻪﺪ ܋ﻫ ﻴﺒﺔ ّاه ܋ﻫ ا܉ܒ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪ .7:130 :‬و ﻣﻊﻦﻳ ا ܹﻫ ܋ﻫ ﻈﺒﺪ ّاه ܋ﻫ ﳛﻴـﻰ ا܉ﻮ‬ ‫ﻉﲇ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪24 :(2:196 :‬و‬ ‫܉ﻨﻮ اܸﺮاﺋﻴﻢ‪29 , 27 , 15 , 7 , 2 :‬و‪32 , 30 ,‬و‪37 , 35 ,‬و‪ 39 ,‬ﻩﻜﺮ ‪40 ,‬و‪47 , 44 ,‬و‪, 50 ,‬‬ ‫‪51‬و ﻩﻜﺮ ‪ 51 ,‬ﻩﻜﺮ ‪52 ,‬و ﻩﻜﺮ ‪ ,‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫܉ﻴܒ اﳌﻜﺪ )اﯾﻦﻴﺎ(‪30 :‬و‪47 ,‬و‬ ‫اﻣﺒﻴﻀﺎوي‪36 , 7 :‬و‪40 , 36 ,‬و‪53 , 41 ,‬و‪63 ,‬و ﻩﻜﺮ ‪64 ,‬و‪66 ,‬و‪71 , 67 , 66 ,‬و ﻩﻜﺮ ‪, 72 ,‬‬ ‫‪74‬و‬ ‫اﻣﺒﻴﻵﻜﻲ‪21 :‬و‪ 31 ,‬ﻩﻜﺮ ‪90 ,‬‬ ‫اﻣﺒﻮﺻﲑي‪ ,‬اﻣܼﻵﺎ )وﻴﻮ اﲪﺪ ܋ﻫ ا܉ـﻲ ܋ﻜﺮ ܋ﻫ اܸضﻈﻴﻢ‪ ,‬ا܉ﻮ اﻣﻊﺒﺎ ‪ ,‬اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪15 :(1:251 :‬‬ ‫اﻣﺘﱪﻼﺰي‪80 :‬‬ ‫ܓﺒﻇ‪32 :‬و‪35 ,‬و‬ ‫اﻣﱰﻩﺬي‪20 , 13 :‬و‪29 , 28 ,‬و‪51 ,‬و‪81 , 64 ,‬و‬ ‫ﺗܹﱰ‪32 :‬و‬ ‫اﻣﺘﻙﱱاﻬﻲ )ܸﻊﺪ اﻣﺪﻼﻫ(‪29 :‬و‪41 ,‬و‬ ‫ﲤﻴﻨ اﻣﺪا ي‪ 20 :‬ﻩﻜﺮ ‪21 ,‬و ﻩﻜﺮ‬ ‫ﲤﻴﻨ‪ ,‬܉ﻨﻲ‪57 :‬‬ ‫اﻣﺘﻮ ا ‪2 :‬و‪4 , 3 ,‬و ﻩﻜﺮ ‪5 ,‬و ﻩﻜﺮ ‪7 ,‬و‪ 7 ,‬ﻩﻜﺮ ‪8 ,‬و ﻩﻜﺮ ‪ 11 ,‬ﻩﻜﺮ ‪17 , 16 ,‬و‪18 , 17 ,‬‬ ‫ﻩﻜﺮ ‪13 ,‬و‪14 ,‬و ﻩﻜﺮ ‪15 , 14 ,‬و ﻩﻜﺮ ‪ 15 ,‬ﻩﻜﺮ ‪19 ,‬و ﻩﻜﺮ ‪22 , 19 ,‬و ﻩﻜﺮ ‪ 22 ,‬ﻩﻜﺮ ‪23 ,‬و‬ ‫ﻩﻜﺮ ‪24 , 23 ,‬و ﻩﻜﺮ ‪25 ,‬و‪ 25 ,‬ﻩﻜﺮ ‪28 ,‬و‪ 28 ,‬ﻩﻜﺮ ‪29 ,‬و ﻩﻜﺮ ‪ 29 ,‬ﻩﻜﺮ ‪30 ,‬و ﻩﻜﺮ ‪30 ,‬‬ ‫ﻩﻜﺮ ‪31 ,‬و ﻩﻜﺮ ‪32 ,‬و‪33 ,‬و‪34 ,‬و ﻩﻜﺮ ‪36 ,‬و‪ 36 ,‬ﻩﻜﺮ ‪ 37 ,‬ﻩﻜﺮ ‪38 ,‬و ﻩﻜﺮ ‪ 38 ,‬ﻩﻜﺮ ‪39 ,‬و‪,‬‬ ‫‪40 , 39‬و ﻩﻜﺮ ‪ 40 ,‬ﻩﻜﺮ ‪41 ,‬و ﻩﻜﺮ ‪42 ,‬و‪43 , 42 ,‬و‪ 43 ,‬ﻩﻜﺮ ‪46 ,‬و ﻩﻜﺮ ‪ 46 ,‬ﻩﻜﺮ ‪47 ,‬و‬ ‫ﻩﻜﺮ ‪ 47 ,‬ﻩﻜﺮ ‪48 ,‬و ﻩﻜﺮ ‪49 ,‬و ﻩﻜﺮ ‪ 49 ,‬ﻩﻜﺮ ‪ ,‬ﻩﻦﺤﻚ‪3 , 2 :‬و ﻩﻜﺮ ‪ , 3 ,‬اﻣﻙﺮܮﺔ ‪4‬‬ ‫اﻣﺜﻊﻦﺒـﻲ‪53 :‬و‪81 ,‬‬ ‫ܚﻮان‪82 :‬و‬ ‫ﺟﺎ܋ﺮ )اﻣﺼﺤﺎ܉ـﻲ(‪22 , 20 :‬و‪49 , 23 ,‬و ﻩﻜﺮ ‪50 ,‬و‬ ‫ﺟﺎ܋ﺮ ا ﻊﻙﻲ‪49 , 22 :‬و‬ ‫ا ﺎܚﻴﺔ‪ܸ ,‬ﻮ ‪69 :‬و‪70 ,‬‬ ‫‪general index‬‬ ‫ا ﺎ ود‪32 :‬‬ ‫ﺟﺎ ان – ﺻﺎﺣ܈ ﺟﺎ ان‪90 :‬و‬ ‫ا ﺎﻴﻦﻴﺔ‪33 :‬و‪83 , 70 , 45 , 39 , 35 ,‬‬ ‫ﺟﱪﯾﻢ‪ 15 :‬ﻩﻜﺮ ‪33 ,‬و‪83 , 62 ,‬و‪86 ,‬و‬ ‫ﺟﺒﲑ ܋ﻫ ﻩﻄﻊﻨ‪32 :‬و‬ ‫ﺟ ّﺪ ‪92 :‬و‬ ‫ا ﺮﺟﺎﱐ )اﻬﻈﺮ اﯾﻀﺎ اﻣܹـ ّﻴﺪ‪ :‬ﻉﲇ ܋ﻫ ػﻪﺪ اﻣܹـ ّﻴﺪ اﻣﴩﯾﻗ(‪41 :‬و‬ ‫ا ﺮﻩﻲ )وﻴﻮ ﺻﺎﱀ ܋ﻫ اܸﺤﻚ‪ ,‬ا܉ﻮ ﻈﻪﺮ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪60 :(3:189 :‬و‬ ‫ﺟﺮﻼﺮ )اﻣﺼﺤﺎ܉ـﻲ(‪33 :‬و‬ ‫ﺟﺰﻼﺮ اﻣﻊﺮ ‪88 :‬و‬ ‫ا ܹﺎܸﺔ‪20 :‬‬ ‫ﺟﻊﻙﺮ اﻣﺼﺎدق‪80 :‬و‬ ‫ﺟﻊﻙﺮ ܋ﻫ ا܉ـﻲ ﻂﺎﻣ܈‪36 :‬و‬ ‫ﺟﻊﻙﺮ ܋ﻫ ܸﻦان‪30 :‬‬ ‫ا ﻵﲏ‪32 :‬‬ ‫ا ﻮﺟﺮي‪ :‬اﻬﻈﺮ ػﻪﺪ ܋ﻫ ﻈﺒﺪ اﳌﻨﻊﻨ‬ ‫ا ﻮﻴﺮي )ﺻﺎﺣ܈ ܓﻵﺬﯾ܈ اﻟﻦﻎﺔ(‪84 :‬‬ ‫ܩﺎﰎ )اﻣﻄﺎﺋﻲ‪ ,‬اﻣܼﺎﻈﺮ(‪74 :‬و‬ ‫ܩﺎﰎ اﻻﺻﻨ‪30 :‬و ﻩﻜﺮ‬ ‫ا ﺎ ث ܋ﻫ ﻛﻴܷ‪68 :‬و‬ ‫ا ﺠﺎ ‪57 :‬‬ ‫ﺣﺠﺔ اﻻܸ م‪ :‬اﻬﻈﺮ ا܋ﻫ ﺣﺠﺮ‬ ‫ا ﺪﯾﺒﻴﺔ )ﻉﺎم(‪62 :‬و‪89 , 82 ,‬‬ ‫ا ﺮ ّاﱄ‪ ,‬ا܉ﻮ ا ܹﻫ )اﻬﻈﺮ اﻣﺪ اܸﺔ اﻻﻮﻜﻦﲒﯾﺔ اﳌﺮﻘﻜﺔ ﻩﻇ اﻣﺘﺤﻜﻴﻚ(‪ 53 :‬ﻩﻜﺮ ‪54 ,‬و‪58 ,‬و‪61 ,‬‬ ‫ا ﺮث ܋ﻫ ا܉ـﻲ اܸﺎﻩﺔ‪21 :‬و‬ ‫ﺣﺮﯾܙ ܋ﻫ ﻅﻵﲑ‪22 :‬‬ ‫ﺣّܹ ﺎن )܋ﻫ ا܉ܒ اﻻﻬﺼﺎ ي(‪45 :‬و‬ ‫ا ܹﻫ )وﻣﻊه ا ܹﻫ ܋ﻫ ﻉﲇ‪ ,‬ﺣﻙﻴﺪ اﻣﻨﺒـﻲ(‪33 :‬‬ ‫ا ܹﻫ )اﻣﺒﺼﺮي(‪81 , 79 , 73 , 36 :‬و‪83 ,‬و‬ ‫ا ܹﻫ ܋ﻫ ﺑﴩ‪26 :‬‬ ‫ﺣܹﲔ ܋ﻫ ﻈﺒﺪ ّاه ܋ﻫ ﻈﺒﻴﺪ ّاه ܋ﻫ ﻈﺒﺎ ‪19 :‬و‬ ‫ا ܹﲔ ܋ﻫ اﻣﻙﻀﻢ‪68 :‬و‪81 ,‬و‬ ‫ﺣܹﲔ ܋ﻫ ػﻪﺪ – اﻣܼﻵﲑ ا܋ﻫ اﻣﻊﻦﻴﻗ‪90 :‬و‬ ‫ا ﻄﻴ܃ﺔ‪74 :‬و‬ ‫ﲪﺰ )اﻣﻜﺎ (‪60 :‬‬ ‫ﲪﻴﺪ‪85 :‬و ﻩﻜﺮ‬ ‫ا ﻨﺒﲇ )ﻩﺬﻴ܈(‪3 :‬و‪ , 18 ,‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫ﺣﻨﻴﻙﺔ‪ ,‬܉ﻨﻮ‪70 :‬‬ ‫ا ﻨﻙﻴﻮن‪ ,‬ا ﻨﻙﻴﺔ )ﻩﺬﻴ܈(‪43 , 7 :‬و‬ ‫ا ﻮﰲ )ﻉﲇ ܋ﻫ ا܋ﺮاﻴﻴﻨ ܋ﻫ ܸﻊﻴﺪ‪ ,‬ﺻﺎﺣ܈ اﻣﱪﻴﺎن ﰲ ܓﻙܹﲑ اﻣﻜﺮان‪ ,‬اﻬﻈﺮ اﻻﻉ م‪85 , 80 :(4:250 :‬و‬ ‫ا ﲑ ‪33 :‬و ﻩﻜﺮ‬ ‫ﺣﻴܽ ܉ﻴܽ – ܸﻊﺪ ܋ﻫ ػﻪﺪ اﻣﺘﻪﻴﻪﻲ‪53 :‬‬ ‫ܮﺎ ﺟﺔ ܋ﻫ ﯾﺪ‪15 :‬و‬ ‫ܮﺎﻣﺪ ܋ﻫ ﻈﺮﻘﻄﺔ‪49 :‬‬ ‫ܮﺪﳚﺔ‪ 32 :‬ﻩﻜﺮ ‪83 , 79 ,‬‬ ‫‪198‬‬ ‫‪199‬‬ ‫‪general index‬‬ ‫ا ﻄﻴ܈‪44 :‬و‪52 ,‬و‬ ‫ﺧﻨﻮ ‪ ,‬ام‪35 :‬‬ ‫ﺧﻴﱪ‪19 :‬و‬ ‫اﻣﺪا ﻛﻄﲏ‪85 , 14 :‬و‪ 85 ,‬ﻩﻜﺮ ‪ 86 ,‬ﻩﻜﺮ ‪86 ,‬و‬ ‫اﻣﺪا ﻩﻲ‪29 , 26 , 13 :‬و‪ 33 ,‬ﻩﻜﺮ ‪44 ,‬و‬ ‫داﻬﻴﺎل – ﻞﺘﺎ داﻬﻴﺎل‪49 :‬‬ ‫داود )اﻣﻨﺒـﻲ(‪31 , 30 :‬و ﻩﻜﺮ ‪ 38 ,‬ﻩﻜﺮ ‪56 ,‬و‬ ‫اﻣﺪﺟﺎل‪ :‬اﻬﻈﺮ اﳌܹـﻴܧ ادﺟﺎل‬ ‫دﻩܼﻚ‪10 :‬و‬ ‫اﻣﺪﻼﻫ‪ܸ ,‬ﻮ )ܸﻮ اﳌﺎﻈﻮن(‪79 :‬و‪86 ,‬‬ ‫ادﯾﻨﻮ ي – ﲪﺪ ܋ﻫ ﻩﺮوان )ا܉ﻮ ܋ﻜﺮ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪90 :(1:256 :‬‬ ‫اﻣﺬﻩّﺔ‪ ,‬ﻴﻢ‪43 :‬و‪ , 46 ,‬ﻩﻦﺤﻚ‪2 :‬و ﻩﻜﺮ ‪3 ,‬و‬ ‫اﻣﺬﻴﺒـﻲ‪ 54 :‬ﻩﻜﺮ‬ ‫و اﻣﻜﺮﻬﲔ‪35 :‬و ﻩﻜﺮ‬ ‫و اﻣﻨﻮن‪91 , 82 :‬‬ ‫اﻣﺮا ي )ﻘܯﺮ اﻣﺪﻼﻫ(‪17 , 7 :‬و‪18 ,‬و‪39 , 37 ,‬و‪76 ,‬و‬ ‫اﻘﻇ ܋ﻫ ﺣﺮﳝة‪42 :‬و‬ ‫اﻣﺮاﻘﻊﻲ – ا܉ﻮ اﻣﻜﺎܸﻨ )وﻴﻮ ﻈﺒﺪ اﻥﻜﺮﱘ ܋ﻫ ػﻪﺪ ܋ﻫ ﻈﺒﺪ اﻥﻜﺮﱘ‪ ,‬اﻣﻜﺰوﯾﻨﻲ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪24 :(4:55 :‬و‪24 ,‬‬ ‫اﻬﻴﺔ )ﻘﺮق اﻣﻴﻵﻮد(‪47 :‬و‬ ‫اﻣﺮ܉ﻴﻇ‪46 :‬‬ ‫ܸﻮل ّاه‪3 :‬و‪5 , 3 ,‬و‪13 , 18 , 7 , 6 ,‬و‪14 ,‬و ﻩﻜﺮ ‪ 14 ,‬ﻩﻜﺮ ‪15 ,‬و ﻩﻜﺮ ‪ 15 ,‬ﻩﻜﺮ ‪19 ,‬و‬ ‫ﻩﻜﺮ ‪20 , 19 ,‬و ﻩﻜﺮ ‪ 20 ,‬ﻩﻜﺮ ‪21 ,‬و ﻩﻜﺮ ‪ 21 ,‬ﻩﻜﺮ ‪ 26 ,‬ﻩﻜﺮ ‪27 ,‬و ﻩﻜﺮ ‪29 , 28 ,‬و‪29 ,‬‬ ‫ﻩﻜﺮ ‪30 ,‬و ﻩﻜﺮ ‪32 ,‬و‪33 ,‬و‪40 , 36 , 35 , 34 ,‬و‪42 ,‬و‪ 44 , 42 ,‬ﻩﻜﺮ ‪45 ,‬و ﻩﻜﺮ ‪49 , 47 ,‬و‪,‬‬ ‫‪ 49‬ﻩﻜﺮ ‪51 ,‬و ﻩﻜﺮ ‪ 51 ,‬ﻩﻜﺮ ‪52 , 55 ,‬و‪63 ,‬و‪ 64 ,‬ﻩﻜﺮ ‪65 ,‬و ﻩﻜﺮ ‪66 ,‬و‪78 , 66 ,‬و ﻩﻜﺮ ‪,‬‬ ‫‪ 79‬ﻩﻜﺮ ‪80 ,‬و‪81 , 80 ,‬و‪82 ,‬و‪83 ,‬و‪84 , 83 ,‬و‪ 85 , 84 ,‬ﻩﻜﺮ‬ ‫اﻣﺮ ّﻩﺎﻬﻲ )اﻬﻈﺮ اﯾﻀﺎ ا܉ﻮ ا ܹﻫ(‪67 :‬و‬ ‫اﻣﺮوح‪ 54 :‬ﻩﻜﺮ‬ ‫وح اﻣﻜܹﻂ )اﻣﻜﺪ (‪34 :‬‬ ‫اﻣﺮوم‪47 , 32 :‬و‪89 ,‬و ﻩﻜﺮ‬ ‫اﻣﺮوم‪ܸ ,‬ﻮ ‪89 :‬و‬ ‫اﻣﺮواﻬﻲ )وﻴﻮ ﻈﺒﺪ ّاه ܋ﻫ اܸضﻈﻴﻢ‪ ,‬اﻬﻈﺮ اﻻﻉ م ‪25 :(4:175‬و‬ ‫اﻣﺰ܉ﻮ ‪2 :‬و‪29 , 18 ,‬و‪30 ,‬و‪31 ,‬و‪32 , 31 ,‬و‪34 ,‬و‪41 ,‬و‪ , 42 ,‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫اﻣﺰﺟّ ﺎج‪57 , 56 :‬و‬ ‫اﻣﺰ ﻠܼﻲ‪22 , 11 :‬و‪49 , 47 ,‬و‬ ‫اﻣﺰؼܼﺮي‪18 , 7 :‬و‪ 53 ,‬ﻩﻜﺮ ‪60 , 56 ,‬و‪ 72 , 71 , 66 ,‬ﻩﻜﺮ‬ ‫ﻩﺰم‪ ,‬ﻩﺎء‪62 :‬‬ ‫ﯾﺪﯾﺔ‪84 :‬و‬ ‫اد )܋ﻫ ا܉ﻴﻳ(‪84 :‬و‬ ‫ﯾﺪ ܋ﻫ ا܉ܒ‪19 :‬و‪63 ,‬و‪ 64 ,‬ﻩﻜﺮ ‪65 ,‬و ﻩﻜﺮ‬ ‫ﯾﺪ ܋ﻫ ﻈﻪﺮو ܋ﻫ ﻬﻙﻴﻢ‪36 , 34 , 32 :‬و‬ ‫ﻼﻫ اﻣﺪﻼﻫ اﻣﻊﺮاﰶ )وﻴﻮ ﻈﺒﺪ اﻣﺮﺣﻴﻨ ܋ﻫ ا ܹﲔ ܋ﻫ ﻈﺒﺪ اﻣﺮﲪﻫ‪ ,‬ا ﺎﻘﻄ اﻣﻊﺮاﻛﻲ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪44 :(3:344 :‬و‪,‬‬ ‫‪52‬و‬ ‫‪general index‬‬ ‫‪200‬‬ ‫ܸﺎ ‪38 :‬و ﻩﻜﺮ‬ ‫ܸﺎﻉﲑ‪37 :‬و ﻩﻜﺮ‬ ‫اﻣܹـﺒﻜﻲ – ܉ﻵﺎء اﻣﺪﻼﻫ ) ﲪﺪ ܋ﻫ ﻉﲇ ܋ﻫ ﻈﺒﺪ اﻥﻜﺎﰲ‪ ,‬اﻻﻉ م‪48 :(1:176 :‬‬ ‫اﻣܹـﺒﻜﻲ – اج اﻣﺪﻼﻫ )ﻈﺒﺪ اﻣﻮﻴﺎ ܋ﻫ ﻉﲇ ܋ﻫ ﻈﺒﺪ اﻥﻜﺎﰲ‪ ,‬ﺻﺎﺣ܈ ﻂﺒﻜﺎ اﻣܼﺎﻘﻊﻴﺔ اﻥﻜﱪى‪ ,‬اﻬﻈﺮ اﻻﻉ م‪:‬‬ ‫‪ 43 :(4:184‬ﻩﻜﺮ ‪68 ,‬و‬ ‫اﻣܹـﺒﻜﻲ – ܓﻜﻲ اﻣﺪﻼﻫ )واﻣﺪ اج اﻣﺪﻼﻫ‪ ,‬ﻉﲇ ܋ﻫ ﻈﺒﺪ اﻥﻜﺎﰲ ܋ﻫ ﻉﲇ‪ ,‬ا܉ﻮ ا ܹﻫ‪ ,‬وﻣﻳ اﻣﺪ اﻣﻨﻈﲓ وﻴﻮ ﻞﺘﺎ ﰲ‬ ‫اﻣﺘﻙܹﲑ ﱂ ﻼﳣﻳ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪69 :(4:302 :‬و‪ ,‬ﻩﻦﺤﻚ‪ :‬ﻘﺮܮﺔ ‪4‬و‬ ‫ܸﺤﺒﺎن‪8 :‬‬ ‫)اﻣܹﺨﺎوي(‪ :‬اﻬﻈﺮ ا܋ﻫ اﻣﺒﺎ د‬ ‫اﻣܹﺪي‪84 :‬و‬ ‫ܸﻄﻴܧ‪32 :‬و‬ ‫ܸﻊﺪ ܋ﻫ ػﻪﺪ اﻣﺘﻪﻴﻪﻲ‪ :‬اﻬﻈﺮ ﺣﻴܽ ܉ﻴܽ‬ ‫ܸﻊﺪ ܋ﻫ ﻩﻊﺎ ‪15 :‬و ﻩﻜﺮ‬ ‫ܸﻊﺪ اﻣﺪﻼﻫ‪ :‬اﻬﻈﺮ اﻣﺘﻙﱱاﻬﻲ‬ ‫ܸﻊﻴﺪ ܋ﻫ ﺟﺒﲑ‪19 :‬و ﻩﻜﺮ ‪ 82 , 36 ,‬ﻩﻜﺮ‬ ‫ܸﻊﻴﺪ ܋ﻫ ﻉﺎﻩﺮ‪33 :‬‬ ‫اﻣܹﻙﺎﻛܹﻲ – اﻣﱪﻴﺎن اﻣܹﻙﺎﻛܹﻲ )ا܋ﺮاﻴﻴﻨ ܋ﻫ ػﻪﺪ ܋ﻫ ا܋ﺮاﻴﻴﻨ اﻣﻜﻴܹﻲ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪ 59 :(1:63 :‬ﻩﻜﺮ ‪60 ,‬و‪,‬‬ ‫‪74 , 73‬و ﻩﻜﺮ ‪75 ,‬و‬ ‫ܸﻙﺮ ﻬﺒﻴﺎء ܉ﲏ اﴎاﺋﻴﻢ – ܸﻙﺮ ا ﻬﺒﻴﺎء‪34 :‬و‪41 , 34 ,‬و‬ ‫ܸﻙﻴﺎن اﻣﺜﻮ ي‪85 , 51 , 22 :‬‬ ‫ܸﻦﻪﺎن )اﻣﺼﺤﺎ܉ـﻲ(‪21 :‬و ﻩﻜﺮ ‪36 , 32 , 28 ,‬و‬ ‫ܸﻦﻪﺔ )ܸﻦﻪﺔ ܋ﻫ ܸ ﻩﺔ ܋ﻫ وﻛܺ(‪ 38 :‬ﻩﻜﺮ ‪44 ,‬‬ ‫اﻣܹﻦﻪﻲ)ﺻﺎﺣ܈ ﺣﻜﺎﺋﻚ اﻣﺘﻙܹﲑ(‪86 :‬و‬ ‫ܸﻦﻴﻪﺎن ܋ﻫ داود )اﻣﻨﺒـﻲ(‪56 , 35 :‬و‬ ‫اﻣܹﻪﲔ ا ﻦﺒـﻲ – ܻﻵﺎ اﻣﺪﻼﻫ ) ﲪﺪ ܋ﻫ ﯾﻮܸﻗ ﺻﺎﺣ܈ اﻣﺪ اﳌﺼﻮن ﰲ ﻉﻦﻮم اﻥﻜﺘﺎ اﳌﻜﻨﻮن(‪60 , 56 :‬و‬ ‫اﻣܹـﻨّﺔ )اﻣﻨﺒﻮﯾﺔ(‪5 , 4 , 3 :‬و‪ 5 ,‬ﻩﻜﺮ ‪6 ,‬و‪ 13 , 6 ,‬ﻩﻜﺮ ‪ 18 , 17 ,‬ﻩﻜﺮ ‪ 26 ,‬ﻩﻜﺮ ‪27 ,‬و‬ ‫ﻩﻜﺮ ‪ 50 , 47 , 44 , 30 , 29 , 27 ,‬ﻩﻜﺮ ‪52 ,‬و ﻩﻜﺮ ‪54 ,‬و ﻩﻜﺮ‬ ‫اﻣܹﻵﺮو دي – ܻﻵﺎ ادﻼﻫ‪19 :‬‬ ‫ܸﻵﻢ )اﻣﺘܹﱰي(‪86 :‬و‬ ‫ܸﻵﻢ ܋ﻫ ﻩܹﻊﺪ‪3 :‬‬ ‫ܸﻵﻨ‪ ,‬܉ﲏ‪79 :‬‬ ‫اﻣܹﻵﻴﲇ )ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ﻈﺒﺪ ّاه ܋ﻫ ﲪﺪ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪48 :(3:313 :‬‬ ‫ܸﻮاد ܋ﻫ ﻛﺎ ‪33 :‬و‬ ‫ܸﻴﺒﻮﯾﻳ‪56 :‬‬ ‫اﻣܹـﻴﺪ )ا ﺮﺟﺎﻬﻲ‪ ,‬ﻉﲇ ܋ﻫ ػﻪﺪ ܋ﻫ ﻉﲇ اﳌﻊﺮوف اﻣﴩﯾﻗ ا ﺮﺟﺎﻬﻲ‪ ,‬اﻻﻉ م‪41 :(5:7 :‬و‬ ‫اﻣܹﲑاﰲ )ا ܹﻫ ܋ﻫ ﻈﺒﺪ ّاه ܋ﻫ اﳌﺮ ان‪ ,‬ا܉ﻮ ܸﻊﻴﺪ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪48 :(2:195 :‬‬ ‫ܸﻴﻨﺎ‪19 :‬و‪37 ,‬و ﻩﻜﺮ‬ ‫اﻣܼﺎﻘﻊﻲ )ػﻪﺪ ܋ﻫ اد ﻳܷ(‪3 :‬و‪ 13 ,‬ﻩﻜﺮ ‪ 19 ,‬ﻩﻜﺮ ‪22 ,‬و‪23 ,‬و‪ 23 ,‬ﻩﻜﺮ ‪24 ,‬و‪ 24 ,‬ﻩﻜﺮ ‪25 ,‬و‪,‬‬ ‫‪ 26 , 25‬ﻩﻜﺮ ‪27 ,‬و‪ 31 , 29 , 27 ,‬ﻩﻜﺮ ‪41 ,‬و‪44 , 43 ,‬و‪ 50 , 46 ,‬ﻩﻜﺮ ‪ 51 ,‬ﻩﻜﺮ ‪,‬‬ ‫‪52‬و ﻩﻜﺮ ‪53 ,‬و ﻩﻜﺮ ‪83 , 56 , 55 ,‬و‪ , 90 , 85 ,‬ﻩﻦﺤﻚ‪2 :‬و‪3 ,‬و‪ ,‬ﻘﺮܮﺔ ‪4‬و‬ ‫ܻﺎﻘﻊﻲ – اﻣܼﺎﻘﻊﻴﺔ‪3 , 2 :‬و ﻩﻜﺮ ‪ 12 ,‬ﻩﻜﺮ ‪24 ,‬و‪ ,‬ﻩﻦﺤﻚ‪2 :‬و‪3 ,‬و‬ ‫اﻣܼﺎم‪32 :‬و‪32 ,‬‬ ‫اﻣܼﺎﻩﻴﻮن‪ :‬ﻩﻦﺤﻚ‪ :‬ܩﺎܻـﻴﺔ ‪4‬و‬ ‫ܻﺪاد ܋ﻫ ﻉﺎد‪35 :‬و‬ ‫اﻣܼﻊﺒـﻲ‪5 :‬و‪20 , 15 ,‬‬ ‫ܻﻜﻴﻚ اﻣﺒﻦܯﻲ‪30 :‬و ﻩﻜﺮ‬ ‫‪201‬‬ ‫‪general index‬‬ ‫اﻣܼﻦﻮ܉ﲔ )وﻴﻮ ﻈﻪﺮ ܋ﻫ ػﻪﺪ ܋ﻫ ﲻﺮ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪60 :(5:62 :‬و‬ ‫ﴰﺮ ܋ﻫ ﻈﻄﻴﺔ‪83 :‬‬ ‫ﴰܷ اﻣﺪﻼﻫ اﻥﻜﺮﻩﺎﻬﻲ )وﻴﻮ ػﻪﺪ ܋ﻫ ﯾﻮܸﻗ ܋ﻫ ﻉﲇ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪21 :(7:153 :‬‬ ‫ܻﻵﺮ ܋ﻫ ﺣﻮܻ܈‪84 :‬و‬ ‫اﻣܼـﻴﺨﺎن )اﻣﺒﺨﺎ ي وﻩܹﻦﻨ(‪21 :‬و‪29 ,‬‬ ‫اﻣﺼﺎﻘﺎ ‪ܸ ,‬ﻮ ‪16 :‬و‬ ‫ﺻﻨﻊﺎء‪82 :‬و‬ ‫اﻣﺼﻨﻵﺎي‪ ,‬ﻈﻪﺮ ܋ﻫ ﻈﺒﺪ اﻣﻨﻮ ‪43 :‬و‬ ‫اﻣﻀﺤﺎك‪82 :‬و‪82 ,‬‬ ‫اﻣﻄﺎﺋﻗ‪33 :‬و‬ ‫اﻣﻄﱪاﻬﻲ‪5 :‬و‪20 ,‬و‪49 ,‬و‪49 ,‬‬ ‫اﻣﻄﱪي – ا܋ﻫ ﺟﺮﻼﺮ‪76 , 71 , 56 :‬و‬ ‫ﻂﻦﺤﺔ ܋ﻫ ﻈﺒﻴﺪ‪45 :‬و ﻩﻜﺮ ‪45 ,‬‬ ‫اﻣﻄﻮ ‪19 :‬و‪ 29 ,‬ﻩﻜﺮ‬ ‫اﻣﻄﻴﺒـﻲ )ا ܹﲔ ܋ﻫ ػﻪﺪ ܋ﻫ ﻈﺒﺪ ّاه‪ܻ ,‬ﺮف اﻣﺪﻼﻫ‪ ,‬اﻻﻉ م‪18 :(3:256 :‬و‬ ‫ﻉﺎﺋܼﺔ‪21 :‬و‪25 ,‬و ﻩﻜﺮ ‪29 ,‬و‪36 , 31 ,‬‬ ‫ﻉﺎܻﻮ اء‪8 :‬‬ ‫اﻣﻊﺎﺻﻲ ܋ﻫ واﺋﻢ‪78 :‬و ﻩﻜﺮ ‪ 79 , 78 ,‬ﻩﻜﺮ ‪83 ,‬‬ ‫اﻣﻊﺎﻛ܈ ﻈﺒﺪ اﳌܹـﻴܧ‪35 :‬‬ ‫ﻉﺎﻬﻴﻮن )ﻘﺮق اﻣﻴﻵﻮد(‪47 :‬و‬ ‫اﻣﻊﺒﺎدﻣﺔ‪29 :‬و‬ ‫ﻈﺒﺪ ܋ﻫ ﲪﻴﺪ‪21 :‬‬ ‫ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ا܉ـﻲ ܋ﻜﺮ‪85 :‬‬ ‫ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ اܸﺤﻚ اﻣﻮاܸﻄﻲ‪49 :‬‬ ‫ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ﳛﻴـﻰ اﻣܹﲑاﻩﻲ‪ ,‬ﻈﻀﺪ اﻣﺪﻼﻫ – ܻـﻴܬ اﻣﱪﻛﻮﻛﻴﺔ )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,4:158 :‬ﻛﻨ‪6 :(413 :‬‬ ‫ﻈﺒﺪ اﻣﺮ اق )اﻣﺼﻨﻊﺎﻬﻲ(‪22 :‬‬ ‫ﻈﺒﺪ اﻣﻜﺎد ܋ﻫ ܻﻊﺒﺎن – ﻼﻫ اﻣﺪﻼﻫ )ﻈﻨﻳ اﻬﻈﺮ‪ :‬اﻣﻀﻮء اﻣ ﻩﻇ‪ ,4:277 :‬ﻛﻨ‪3 :(734 :‬و ﻩﻜﺮ ‪12 ,‬‬ ‫ﻈﺒﺪ اﻣﻜﻴܷ‪49 :‬‬ ‫ﻈﺒﺪ ّاه ܋ﻫ ا܉ܒ اﻻﻬﺼﺎ ي‪49 , 22 :‬‬ ‫ﻈﺒﺪ ّاه ܋ﻫ ﲧܺ‪61 :‬و‪62 , 61 ,‬و‬ ‫ﻈﺒﺪ ّاه ܋ﻫ ܸﻮل ّاه‪83 , 79 :‬‬ ‫ﻈﺒﺪ ّاه ܋ﻫ ﯾﺪ )اﻻﻬﺼﺎ ي(‪49 :‬و‬ ‫ﻈﺒﺪ ّاه ܋ﻫ ܸ م‪13 :‬و‪14 ,‬و ﻩﻜﺮ ‪ 28 , 19 ,‬ﻩﻜﺮ ‪29 ,‬و ﻩﻜﺮ ‪30 ,‬و ﻩﻜﺮ ‪38 ,‬‬ ‫ﻈﺒﺪ ّاه ܋ﻫ ﺻﺎﱀ‪44 , 33 :‬و‬ ‫ﻈﺒﺪ ّاه ܋ﻫ ﻈﺒﺪ اﳌﻄﻦ܈‪45 , 31 :‬و‬ ‫ﻈﺒﺪ ّاه ܋ﻫ ﻈﻪﺮ – ا܋ﻫ ﻈﻪﺮ‪4 :‬و‪12 ,‬و ﻩﻜﺮ ‪14 ,‬و ﻩﻜﺮ ‪22 ,‬و‪27 ,‬و‪51 , 28 ,‬و‪80 ,‬و‪81 ,‬و‪85 ,‬‬ ‫ﻈﺒﺪ ّاه ܋ﻫ ﻈﻪﺮو )܋ﻫ اﻣﻊﺎ (‪28 , 15 , 7 :‬و‪29 , 28 ,‬و‪51 ,‬و‬ ‫ﻈﺒﺪ اﳌﻄﻦ܈ ܋ﻫ ﻴﺎܻﻨ‪32, 31 :‬و ﻩﻜﺮ‬ ‫ﻈﺒﺪ اﻣﻮﻴﺎ اﻣﺜﻜﻙﻲ‪85 :‬‬ ‫ﻈﺜﻪﺎن ܋ﻫ ﻈﺒﺪ ّاه ا ܹﻴﲏ اﻣܼﺎﻘﻊﻲ – ﻘܯﺮ اﻣﺪﻼﻫ اﳌﻜﴘ )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,5:131 :‬ﻛﻨ‪17 :(464 :‬و‪17 ,‬‬ ‫ﻈان )܋ﻫ ﻈﻙﺎن(‪22 :‬و‪35 ,‬‬ ‫ﻉﺪا ‪33 :‬و ﻩﻜﺮ‬ ‫اﻣﻊﺮاﻛﻲ‪ :‬اﻬﻈﺮ ﻼﻫ اﻣﺪﻼﻫ اﻣﻊﺮاﻛﻲ‬ ‫اﻣﻊﺮاﻛﻲ‪ :‬اﻬﻈﺮ وﱄ اﻣﺪﻼﻫ اﻣﻊﺮاﻛﻲ‬ ‫‪general index‬‬ ‫‪202‬‬ ‫اﻣﻊﺮ ‪27 , 17 , 3 :‬و‪ 44 , 40 , 35 , 27 ,‬ﻩﻜﺮ ‪73 , 72 ,‬و‪87 , 86 , 83 , 73 ,‬و‪87 ,‬‬ ‫ﻩﻜﺮ ‪88 ,‬و‪89 ,‬و ﻩﻜﺮ‬ ‫ﻈﺰ اﻣﺪﻼﻫ ܋ﻫ ﻈﺒﺪ اﻣܹ م‪24 :‬‬ ‫ﻈﺰ ى )اﻣﻵﺎ وﻬﻲ(‪47 :‬و ﻩﻜﺮ ‪47 ,‬‬ ‫ﻈﺰﻼﺮ‪41 :‬‬ ‫ﻈﻄﺎء‪81 , 79 , 28 :‬و‪82 ,‬و‬ ‫ﻈﻜﺒﺔ ܋ﻫ ا܉ـﻲ ﻩﻊﻴﻂ‪83 :‬‬ ‫ﻈﻜﺒﺔ ܋ﻫ ﻉﺎﻩﺮ‪35 , 13 :‬‬ ‫ﻈﻜﺮﻩﺔ‪19 :‬و ﻩﻜﺮ ‪81 , 79 ,‬و‪82 ,‬و‪84 , 83 , 82 ,‬و ﻩﻜﺮ‬ ‫اﻣﻊ ﺋﻴﺔ‪ ,‬اﳌﺪ ܸﺔ‪43 :‬و‬ ‫ﻉﲇ )܋ﻫ ا܉ـﻲ ﻂﺎﻣ܈(‪29 :‬و‪83 , 82 , 43 ,‬و ﻩﻜﺮ‬ ‫ﻉﲇ ܋ﻫ ػﻪﺪ‪ ,‬ﻬﻮ ادﻼﻫ )اﺧﻮ ا܋ﻫ اﻣﻊﻦﻴﻗ(‪90 :‬و‬ ‫ﻉﲇ ܋ﻫ ػﻪﺪ ܋ﻫ ﯾﻮܸﻗ اﻥﻜﺘﺎﻩﻲ‪ :‬اﻬﻈﺮ ا܋ﻫ اﻣﻀﺎﺋﻇ‬ ‫ﻈﻪﺎن‪82 :‬و‬ ‫اﻣﻊﻪﺎﻬﻲ‪85 :‬و‬ ‫ﻈﻪﺮ ܋ﻫ ا ﻄﺎ ‪5 :‬و‪12 , 11 ,‬و ﻩﻜﺮ ‪15 ,‬و ﻩﻜﺮ ‪ 15 ,‬ﻩﻜﺮ ‪22 ,‬و‪32 , 22 ,‬و‪33 ,‬و‪34 , 33 ,‬و‬ ‫ﻩﻜﺮ ‪48 , 35 ,‬و‪49 ,‬و ﻩﻜﺮ ‪ 49 ,‬ﻩﻜﺮ ‪85 ,‬‬ ‫ﻈﻪﺮ ܋ﻫ ﻈﺒﺪ اﻣﻊﺰﻼﺰ‪27 , 26 :‬و‬ ‫ﻈﻪﺮ ܋ﻫ ﻈﺒﺪ اﻣﻨﻮ اﻣﺼﻨﻵﺎي‪ ,‬اﻣﻊﻪﺎد ا܉ﻮ ﻉﲇ‪43 :‬و‬ ‫ﻈﻪﺮو ܋ﻫ ا ﴬﻩﻲ‪61 :‬‬ ‫ﻈﻪﺮو ܋ﻫ اﻣﻊﺎ ‪29 :‬و‪ 33 ,‬ﻩﻜﺮ ‪34 ,‬و‬ ‫ﻈﻮج ܋ﻫ ﻈﻨﻚ‪8 :‬و‬ ‫ﻈﻴﺎض‪ :‬اﻬﻈﺮ اﻣﻜﺎﺿﻲ ﻈﻴﺎض‬ ‫ﻉﻴܹﻰ ܋ﻫ ﻩﺮﱘ‪22 :‬و‪29 ,‬و‪ 34 , 33 , 31 , 30 ,‬ﻩﻜﺮ ‪35 ,‬و‪36 ,‬و‪37 ,‬و‪39 ,‬و ﻩﻜﺮ ‪42 , 41 ,‬و‪,‬‬ ‫‪44‬و‪ , 54 ,‬ﻩﻦﺤﻚ‪2 :‬و‬ ‫ﻉﻴܹﻮﯾﻮن )ﻘﺮق اﻣﻴﻵﻮد(‪47 :‬و‬ ‫اﻣﻎﺮاﻬﻴﻚ‪ ,‬ﻛﺼﺔ‪56 :‬و‬ ‫اﻣﻎﺰاﱄ‪17 :‬و‪30 , 24 ,‬و‪41 , 40 ,‬و‪ ,‬ﻩﻦﺤﻚ‪2 :‬و‬ ‫ﻏﺰو ا ﺣﺰا ‪89 :‬و‬ ‫ﻘﺎ ان‪ ,‬ﺟﺒﺎل‪37 :‬و ﻩﻜﺮ‬ ‫اﻣﻙﺎ ܸﻲ‪ ,‬ا܉ﻮ ﻉﲇ‪58 , 56 , 48 :‬و ﻩﻜﺮ ‪75 ,‬و‪75 ,‬‬ ‫ﻘﺎﻂﻪﺔ اﻣﺰﻴﺮاء‪88 :‬و‬ ‫ﻘﺎﻂﻪﺔ ܉ﻨܒ ﻛﻴܷ‪20 :‬و ﻩﻜﺮ ‪21 ,‬و ﻩﻜﺮ‬ ‫اﻣﻙﺘܧ‪ܸ ,‬ﻮ اﻣﻙﺘܧ‪89 , 88 :‬و‬ ‫ﻘﺘﻨﺔ ا܋ﻫ اﻣﻙﺎ ض‪4 :‬و‪6 ,‬و‪ 6 ,‬ﻩﻜﺮ ‪17 ,‬‬ ‫ﻘܯﺮ اﻣﺪﻼﻫ اﳌﻜܹﻲ‪ :‬اﻬﻈﺮ ﻈﺜﻪﺎن ܋ﻫ ﻈﺒﺪ ّاه ا ܹﻴﲏ اﻣܼﺎﻘﻊﻲ‬ ‫اﻣﻙﺮ ‪89 :‬و ﻩﻜﺮ‬ ‫ﻘﺮﻈﻮن‪73 :‬‬ ‫اﻣﻙﺮﻛﺎن )اﻣﻜﺮان(‪29 , 28 :‬و‪30 ,‬و‪88 ,‬و‬ ‫اﻣﻙﺮﻛﺎن‪ܸ ,‬ﻮ ‪70 :‬‬ ‫ﻘﺮﻛﺪ اﻣܹـﺒܯﻲ‪ 30 :‬ﻩﻜﺮ‬ ‫اﻣﻙﻦﺘﺎن ܋ﻫ ﻉﺎﺻﻨ ا ﺮ܉ـﻲ‪15 :‬‬ ‫ﻘﻨﺤﺎ ܋ﻫ ﻉﺎ و ا‪42 :‬‬ ‫اﻣﻜﺎܸﻨ )ا܋ﻫ اﻣﻨﺒـﻲ(‪84 :‬و‬ ‫‪203‬‬ ‫‪general index‬‬ ‫اﻣﻜﺎܸﻨ )اﻣﻜﺎܸﻨ ܋ﻫ اﻣﻜﺎܸﻨ ܋ﻫ ﻩﻵﺪي اﳌﺮو ي(‪86 :‬و‬ ‫اﻣﻜﺎܸﻨ ܋ﻫ ػﻪﺪ )܋ﻫ ا܉ـﻲ ܋ﻜﺮ (‪21 :‬و‬ ‫اﻣﻜﺎﺿﻲ ﺣܹﲔ )وﻴﻮ ﺣܹﲔ ܋ﻫ ػﻪﺪ ܋ﻫ اﲪﺪ اﳌﺮو و ي‪ ,‬اﻬﻈﺮ اﻻﻉ م‪24 :(2:254 :‬و‪26 ,‬و‬ ‫اﻣﻜﺎﺿﻲ ﻈﻴﺎض )ﻈﻴﺎض ܋ﻫ ﻩﻮܸﻰ ܋ﻫ ﻈﻴﺎض‪ ,‬اﻬﻈﺮ اﻻﻉ م‪17 :(5:99 :‬و‪ 30 , 28 ,‬ﻩﻜﺮ ‪48 ,‬و‪ ,‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫ﻩﻜﺮ‬ ‫اﻣﻜﺎﻴﺮ ‪12 :‬‬ ‫اﻣﻜﺎﻴﺮﯾﺔ‪ ,‬اﳌﺪ ܸﺔ‪43 :‬و‬ ‫اﻣﻜﺒﻂ‪ , 18 :‬ﻩﻦﺤﻚ‪2 :‬و‬ ‫ﻛﺘﺎد ‪82 , 79 :‬و‬ ‫اﻣﻜﺮ ن‪3 :‬و‪ 3 ,‬ﻩﻜﺮ ‪5 ,‬و ﻩﻜﺮ ‪ 15 , 10 , 7 , 5 ,‬ﻩﻜﺮ ‪18 ,‬و‪15 , 18 ,‬و ﻩﻜﺮ ‪24 , 23 ,‬و‪25 ,‬و‬ ‫ﻩﻜﺮ ‪26 ,‬و‪28 , 27 ,‬و ﻩﻜﺮ ‪32 ,‬و‪33 ,‬و‪36 ,‬و‪38 , 36 ,‬و ﻩﻜﺮ ‪46 , 41 , 38 ,‬و‪48 , 47 ,‬و‪, 52 ,‬‬ ‫‪54‬و‪72 , 55 ,‬و‪79 , 77 ,‬و‪81 ,‬و ﻩﻜﺮ ‪ , 89 ,‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫ﻛﺮا ون )ﻘﺮق اﻣﻴﻵﻮد(‪47 :‬و‬ ‫اﻣﻜﺮاﰲ‪ܻ ,‬ﻵﺎ اﻣﺪﻼﻫ )وﻴﻮ اﲪﺪ ܋ﻫ اد ﻳܷ ܋ﻫ ﻈﺒﺪ اﻣﺮﲪﻫ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪40 :(1:94 :‬‬ ‫اﻣﻜﺮﻂﺒـﻲ‪85 , 82 , 81 :‬و‬ ‫ﻛﺮﻳܺ‪36 , 35 :‬و‪ 45 ,‬ﻩﻜﺮ ‪ 83 , 80 , 79 ,‬ﻩﻜﺮ ‪84 ,‬و ﻩﻜﺮ ‪89 , 88 ,‬و‬ ‫ﻛﺮﯾﻈﺔ‪ ,‬܉ﲏ‪49 :‬‬ ‫ﻛܷ ܋ﻫ ܸﺎﻉﺪ ا ادي‪32 :‬‬ ‫اﻣﻜﺼܽ‪ܸ ,‬ﻮ ‪39 :‬و‬ ‫ﻛﻄﻇ ﻞﺎﻩﻢ اﻣܼﺎﻩﻲ )و ق(‪13 :‬و‬ ‫ﻛﻴܷ ܋ﻫ ا ﻄﻴﻨ ا وܸﻲ‪91 :‬‬ ‫ﻛﻴﺼﺮ‪89 :‬و‬ ‫اﻥﻜﺎﻘﻴﺠﻲ‪ ,‬ػﻴـﻰ اﻣﺪﻼﻫ ا ﻨﻙﻲ‪ :‬اﻬﻈﺮ ػﻪﺪ ܋ﻫ ܸﻦﻴﻪﺎن‬ ‫اﻥﻜﺮﻩﺎﻬﻲ‪ :‬اﻬﻈﺮ ﴰܷ ادﻼﻫ اﻥﻜﺮﻩﺎﻬﻲ‬ ‫اﻥﻜܹﺎﺋﻲ‪57 :‬و‪63 , 58 ,‬و‪71 ,‬و‬ ‫ﻛﴪى‪32 :‬و‪89 ,‬و‬ ‫ﻠﻊ܈ ا ﺣﺒﺎ ‪ 22 :‬ﻩﻜﺮ ‪23 ,‬و ﻩﻜﺮ ‪29 , 28 ,‬و‪30 ,‬و ﻩﻜﺮ ‪32 , 30 ,‬و‪35 , 33 ,‬و‪39 , 35 ,‬‬ ‫ﻠﻊ܈ ܋ﻫ ا ܻﺮف‪84 , 42 , 19 :‬و ﻩﻜﺮ‬ ‫ﻠﻊ܈ ܋ﻫ ﻉﺪي‪33 :‬و‬ ‫اﻥﻜﻊﺒﺔ‪32 :‬و‪ 45 ,‬ﻩﻜﺮ ‪62 ,‬‬ ‫اﻥﻜ ﻈﻲ )ܸﻦﻴﻪﺎن ܋ﻫ ﻩﻮܸﻰ ܋ﻫ ܸﺎﱂ اﶵﲑي‪39 :(3:136 ,‬‬ ‫ﻞﻦﻴ܈ )اﻣﻜﺒﻴة(‪61 :‬و ﻩﻜﺮ‬ ‫اﻥﻜﻵﻗ‪ܸ ,‬ﻮ ‪3 :‬و‪41 ,‬‬ ‫ﻠﻵﻴﻊܽ‪ :‬اﻬﻈﺮ ﻩﺮﱘ‪ܸ ,‬ﻮ‬ ‫اﻥﻜﻮܜﺮ‪ܸ ,‬ﻮ ‪77 , 52 , 2 :‬و‪ 77 ,‬ﻩﻜﺮ ‪79 , 78 ,‬و ﻩﻜﺮ ‪80 ,‬و ﻩﻜﺮ ‪ 86 ,‬ﻩﻜﺮ ‪ ,‬ﻩﻦﺤﻚ‪ 2 :‬ﻩﻜﺮ‬ ‫ﻛﻮﰲ‪ ,‬اﻥﻜﻮﻘﻴﻮن )ﳓﻮ(‪60 , 59 , 57 :‬و ﻩﻜﺮ ‪61 ,‬و‬ ‫ﻣﺒﻴﺪ )اﻣܼﺎﻈﺮ(‪81 :‬‬ ‫ﻣﻜﻪﺎن‪30 :‬و‬ ‫ﻣﻮﻛﺎ‪41 :‬و‬ ‫اﻟﻦﻴܙ ܋ﻫ ܸﻊﺪ‪34 , 33 :‬و‪85 ,‬‬ ‫ﻩﺎ ﯾﺔ ‪35‬و‬ ‫ﻩﺎ ن اﻣﻄﺎﺋﻲ‪33 :‬و‬ ‫اﳌﺎ ﻬﻲ‪90 :‬‬ ‫ﻩﺎك )اﻻﻩﺎم ﻩﺎﻟﻝ(‪53 , 29 :‬و‪83 , 82 ,‬و‪ 85 ,‬ﻩﻜﺮ ‪86 ,‬و ﻩﻜﺮ‬ ‫ﻩﺎﻟﻝ ܋ﻫ اﻣﺼﻴﻗ‪19 :‬و ﻩﻜﺮ‬ ‫‪general index‬‬ ‫‪204‬‬ ‫اﳌﺎو دي )ﻉﲇ ܋ﻫ ػﻪﺪ ܋ﻫ ﺣﺒﻴ܈‪ ,‬اﻬﻈﺮ اﻻﻉ م‪25 :(4:327 :‬و‪81 , 62 ,‬‬ ‫اﳌﱪد‪60 :‬و‬ ‫ﻩ ّﺘﻰ‪31 :‬‬ ‫اﳌﺘﻮﻣّﻲ )ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ﻩﺄﻩﻮن اﻣﻨﻴܹﺎ܉ﻮ ي‪ ,‬اﻬﻈﺮ اﻻﻉ م‪25 :(3:323 :‬و‬ ‫غﺎﻣﺪ ܋ﻫ ܸﻊﻴﺪ‪49 :‬و‬ ‫اﶈﺮ ܋ﻫ ا܉ـﻲ ﻴﺮﻼﺮ ‪20 :‬‬ ‫ػﻪﺪ )اﻣﻨﺒـﻲ(‪4 , 1 :‬و‪14 , 12 , 10 , 4 ,‬و‪19 ,‬و ﻩﻜﺮ ‪29 ,‬و‪31 , 30 ,‬و‪32 ,‬و‪35 , 34 ,‬و‪37 ,‬‬ ‫ﻩﻜﺮ ‪38 ,‬و ﻩﻜﺮ ‪40 , 38 ,‬و‪45 ,‬و‪ 47 , 46 ,‬ﻩﻜﺮ ‪64 , 49 ,‬و‪78 ,‬و‪ 79 ,‬ﻩﻜﺮ ‪81 ,‬و‪, 81 ,‬‬ ‫‪84 , 83‬و ﻩﻜﺮ ‪88 ,‬و‪ 92 ,‬ﻩﻜﺮ‬ ‫ػﻪﺪ ܋ﻫ ا܉ـﻲ ܋ﻜﺮ ܋ﻫ اﻣܼـﻴܬ اﻣﻄﻵﻄﺎﺋﻲ ا ܹـﲏ‪ ,‬ا܋ﻫ ﺣﺮﻼﺰ)اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,7:191 :‬ﻛﻨ‪5 :(454 :‬‬ ‫ػﻪﺪ ܋ﻫ ا܉ـﻲ ܋ﻜﺮ ܋ﻫ ﻛﺎﴈ ܻﻵﺒﺔ‪ ,‬܉ﺪ ادﻼﻫ )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,7:155 :‬ﻛﻨ‪ :(386 :‬ﻩﻦﺤﻚ‪ :‬ܩﺎܻـﻴﺔ ‪4‬و‬ ‫ػﻪﺪ ܋ﻫ ﺟﺎ܋ﺮ‪ 85 :‬ﻩﻜﺮ‬ ‫ػﻪﺪ ܋ﻫ ﺣܹﻫ اﻻܸﱰا ي‪ ,‬ﳒﻨ اﻣﺪﻼﻫ‪58 :‬‬ ‫ػﻪﺪ ܋ﻫ ܸﻊﺪ‪45 :‬‬ ‫ػﻪﺪ ܋ﻫ ܸﻦﻴﻪﺎن اﻥﻜﺎﻘﻴﺠﻲ‪ ,‬ػﻴـﻰ اﻣﺪﻼﻫ )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,9:295 :‬ﻛﻨ‪ .655 :‬اﻬﻈﺮ اﯾﻀﺎ ﻩﻜﺪﻩﺔ اﶈﻜﻚ ﻥﻜﺘﺎ܉ﻳ‬ ‫اﻣﺘﻴܹﲑ ﰲ ﻛﻮاﻉﺪ ﻉﻦﻨ اﻣﺘﻙܹﲑ‪ ,‬ﲢﻜﻴﻚ اﺻﺮ اﳌﻄﺮودي‪ ,‬دﻩܼﻚ‪ , 6 :(1990 ,‬ﻩﻦﺤﻚ‪3 , 2 :‬و‪3 ,‬‬ ‫ػﻪﺪ ܋ﻫ ܸﻦﻴﻪﺎن ܋ﻫ ا ܹﻫ ܋ﻫ ا ܹﲔ اﻣﺒﻦܯﻲ اﳌﻜﺪܸﻲ‪ :‬اﻬﻈﺮ ا܋ﻫ اﻣﻨﻜﻴ܈‬ ‫ػﻪﺪ ܋ﻫ ﻅﻙﺮ‪ :‬اﻬﻈﺮ ا܋ﻫ ﻅﻙﺮ‬ ‫ػﻪﺪ ܋ﻫ ﻈﺒﺪ اﳌﻨﻊﻨ ا ﻮﺟﺮي )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,8:123 :‬ﻛﻨ‪17 :(295 :‬‬ ‫ػﻪﺪ ܋ﻫ ﻈﻪﺮ‪51 :‬‬ ‫ػﻪﺪ ܋ﻫ ﻛﺎﺿﻲ ﻈﺠﻦﻮن‪ ,‬ﳒﻨ اﻣﺪﻼﻫ )وﻴﻮ ػﻪﺪ ܋ﻫ ﻈﺒﺪ ّاه ܋ﻫ ﻈﺒﺪ اﻣﺮﲪﻫ‪ ,‬اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,8:96 :‬ﻛﻨ‪:‬‬ ‫‪10 :(197‬و‬ ‫ػﻪﺪ ܋ﻫ ػﻪﺪ اﻣܼﻪﲏ ا ﻨﻙﻲ‪ ,‬ܓﻜﻲ اﻣﺪﻼﻫ )وﻴﻮ ﰲ اﻣﻀﻮء اﻣ ﻩﻇ‪ :‬ﲪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ ػﻪﺪ‪ ,‬اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪:‬‬ ‫‪ ,2:174‬ﺧﺼﻮﺻﺎ ‪ܸ 176‬ﻄﺮ ‪9 :(15‬و‬ ‫ػﻪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ اﻣܼﺤﻨﺔ‪ ,‬ػ܈ اﻣﺪﻼﻫ‪ ,‬ا܉ﻮ اﻣﻙﻀﻢ )اﻬﻈﺮ اﻻﻉ م‪ .7:51 :‬واﻬﻈﺮ اﯾﻀﺎ اﻣﺬﯾﻢ ﻉﲆ ﻘﻇ اﻻﺻﺮ‪ :‬܉ﻎﻴﺔ‬ ‫اﻣﻊﻦﻪﺎء واﻣﺮوا ‪ ,‬ﻟﻦܹﺨﺎوي‪ .357,‬واﻣﻀﻮء اﻣ ﻩﻇ‪5 , 4 :(9:295 :‬و‬ ‫ػﻪﺪ ܋ﻫ ػﻪﺪ ܋ﻫ اﻣܼﺤﻨﺔ‪ ,‬ػ܈ اﻣﺪﻼﻫ‪ ,‬ا܉ﻮ اﻣﻮﻣﻴﺪ )ﺻﺎﺣ܈ اﻣﺘﺎ ﯾܬ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪ ,7:44 :‬واﻣﻀﻮء اﻣ ﻩﻇ‪:(10:3 :‬‬ ‫‪43‬‬ ‫ػﻪﺪ ܋ﻫ ػﻪﻮد‪ ,‬ﻞﻪﻢ اﻣﺪﻼﻫ )اﻣﺒﺎ܋ﺮܓﻲ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪41 :(7:42 :‬‬ ‫ؼﺮﻩﺔ ܋ﻫ ܸﻦﻴﻪﺎن‪45 :‬‬ ‫اﳌﺪﯾﻨﺔ‪15 :‬و‪21 ,‬و‪23 , 21 ,‬و‪32 ,‬و‪33 ,‬و‪84 ,‬و ﻩﻜﺮ‬ ‫ﻩﺮﻛܷ )ﻩﺮﻛܽ(‪41 , 31 :‬و‬ ‫ﻩﺮﱘ‪36 :‬و‪39 ,‬و‬ ‫ﻩﺮﱘ‪ܸ ,‬ﻮ ‪36 :‬و‪58 ,‬‬ ‫اﳌﺰدﻣﻙﺔ‪ 82 :‬ﻩﻜﺮ‬ ‫اﳌﺰﻬﻲ‪ 24 :‬ﻩﻜﺮ‬ ‫اﳌܹﺠﺪ ا ﺮام‪30 :‬و‪61 , 59 ,‬و‪62 ,‬و ﻩﻜﺮ ‪ 62 ,‬ﻩﻜﺮ‬ ‫ﻩܹﺪد‪21 :‬‬ ‫ﻩܹﻦﻨ )اﻻﻩﺎم ﻩܹﻦﻨ(‪17 :‬و‪20 , 14 , 13 ,‬و‬ ‫اﳌܹـﻴܧ ܋ﻫ ﻩﺮﱘ‪37:‬و‪40 ,‬و ﻩﻜﺮ ‪ 40 ,‬ﻩﻜﺮ ‪42 , 41 ,‬و‪46 ,‬و‪69 ,‬و ﻩﻜﺮ‬ ‫اﳌܹـﻴܧ ادﺟﺎل‪ 20 :‬ﻩﻜﺮ ‪54 ,‬و ﻩﻜﺮ‬ ‫ﻩܹـﻴﻦﻪﺔ ܋ﻫ ﺣﺒﻴ܈ )اﻥﻜﺬا (‪79 , 77 :‬و ﻩﻜﺮ ‪ 86 ,‬ﻩﻜﺮ ‪89 ,‬‬ ‫ﻩﺼﺮ‪ ,‬اﳌﺼﺮﯾﺔ‪6 :‬و‪34 , 33 ,‬‬ ‫اﳌﺼﻄﻙﻰ‪37 :‬و‪39 ,‬و‬ ‫ﻩﻊﺎ ﺿﻲ ّاه ﻈﻨﻳ‪15 , 11 :‬و‪50 ,‬و‬ ‫اﳌﻊﺎﻘﺎ‪26 :‬‬ ‫ﻩﻊﺎوﯾﺔ‪29 , 22 :‬و‪35 ,‬و‪44 ,‬و‬ ‫‪205‬‬ ‫‪general index‬‬ ‫ﻩﻊﺘﻪﺮ ܋ﻫ ܸﻦﻴﻪﺎن‪27 :‬و‬ ‫اﳌﻊﺼﻮم )اﻣﻨﺒـﻲ ػﻪﺪ(‪53 :‬و‬ ‫اﳌﻎﺮ ‪15 :‬‬ ‫اﳌﻎﲑ ‪81 :‬و‬ ‫اﳌﻎﲑ ܋ﻫ ܸﻊﺪ‪84 :‬و‬ ‫اﳌﻜܹﻲ‪ :‬اﻬﻈﺮ ﻈﺜﻪﺎن ܋ﻫ ﻈﺒﺪ ّاه ا ܹﻴﲏ‬ ‫اﳌﻜﻄﻨ‪34 , 33 :‬و‬ ‫اﳌﻜﻮﻛܷ‪ 33 :‬ﻩﻜﺮ ‪34 ,‬و‪35 ,‬و‬ ‫ﻩﻜﺔ‪3 :‬و‪21 , 12 ,‬و‪37 , 31 ,‬و‪45 ,‬و‪ 62 , 45 ,‬ﻩﻜﺮ ‪64 ,‬و‪82 ,‬و‪ 82 ,‬ﻩﻜﺮ ‪84 ,‬و ﻩﻜﺮ‬ ‫اﳌﻨﺎوي‪ :‬اﻬﻈﺮ ﳛﻴـﻰ ܋ﻫ ػﻪﺪ‪ܻ ,‬ﺮف اﻣﺪﻼﻫ‬ ‫اﳌﻨﺬ ي‪ ,‬ا ﺎﻘﻄ‪14 :‬‬ ‫ﻩﲎ )اﳌﻜﺎن(‪82 :‬‬ ‫ﻩﻵﺎﺟﺮ )اﺧﻮ ا܋ﻫ ܸ م(‪ 38 :‬ﻩﻜﺮ‬ ‫اﳌﻵﻦ܈‪22 :‬‬ ‫ﻩﻮܸﻰ )اﻣﻨﺒـﻲ(‪12 , 11 :‬و‪15 ,‬و‪19 ,‬و ﻩﻜﺮ ‪22 ,‬و‪36 , 35 , 22 ,‬و‪ 36 ,‬ﻩﻜﺮ ‪37 ,‬و‪38 ,‬و‪38 ,‬‬ ‫ﻩﻜﺮ ‪39 ,‬و‪40 , 39 ,‬و ﻩﻜﺮ ‪42 ,‬و‪48 , 42 ,‬و‪49 ,‬و ﻩﻜﺮ ‪50 , 49 ,‬و‪86 , 73 ,‬و ﻩﻜﺮ‬ ‫ﻩﻮܸﻰ ܋ﻫ ܮﺎد‪27 :‬و‬ ‫ﻩﻮܸﻰ ܋ﻫ ﻉﲇ‪35 :‬‬ ‫ﻩﻮܸﻰ ܋ﻫ ﯾﻮﻧܷ‪ ,‬ﻞﻪﺎل اﻣﺪﻼﻫ‪ ,‬ا܉ﻮ اﻣﻙﺘܧ‪42 :‬‬ ‫ﻩﻴܹﺮ )ﻍ م ܮﺪﳚﺔ(‪32 :‬‬ ‫ﻩﻴﻜﺎﺋﻴﻢ‪ 15 :‬ﻩﻜﺮ‬ ‫ا܉ﻎﺔ ܋ﻫ ﺟﻊﺪ ‪90 :‬‬ ‫اﻘﻇ )اﻣﻜﺎ (‪63 , 58 :‬و‪71 ,‬و‬ ‫ﻬﺒﻮ ا ﻩﻴﺎ‪34 :‬‬ ‫اﻣﻨﺒـﻲ‪7 :‬و‪12 ,‬و‪13 , 18 ,‬و‪14 ,‬و‪15 , 14 ,‬و‪ 19 , 15 ,‬ﻩﻜﺮ ‪20 ,‬و ﻩﻜﺮ ‪21 ,‬و ﻩﻜﺮ ‪ 21 ,‬ﻩﻜﺮ ‪,‬‬ ‫‪22‬و‪23 , 22 ,‬و‪25 ,‬و ﻩﻜﺮ ‪ 26 ,‬ﻩﻜﺮ ‪29 , 28 ,‬و‪31 , 29 ,‬و‪32 , 31 ,‬و ﻩﻜﺮ ‪ 32 ,‬ﻩﻜﺮ ‪33 ,‬و‬ ‫ﻩﻜﺮ ‪35 .‬و ﻩﻜﺮ ‪ 36 , 35 ,‬ﻩﻜﺮ ‪38 ,‬و‪40 ,‬و‪ 46 , 45 , 40 ,‬ﻩﻜﺮ ‪49 ,‬و ﻩﻜﺮ ‪50 ,‬و‪51 , 50 ,‬و‬ ‫ﻩﻜﺮ ‪55 , 51 ,‬و‪62 , 61 ,‬و‪64 ,‬و‪65 , 64 ,‬و‪69 ,‬و‪81 ,‬و ﻩﻜﺮ ‪82 , 81 ,‬و‪83 , 82 ,‬و‪ 83 ,‬ﻩﻜﺮ ‪,‬‬ ‫‪84‬و‪ 85 ,‬ﻩﻜﺮ ‪86 ,‬و‪89 , 88 ,‬و ﻩﻜﺮ ‪ 90 , 89 ,‬ﻩﻜﺮ ‪ ,‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫اﻣﻨﺠﺎܻﻲ‪36 :‬و ﻩﻜﺮ ‪39 , 36 ,‬‬ ‫ﳒﺮان‪42 , 35 :‬و ﻩﻜﺮ‬ ‫اﻣﻨﺠﻨ‪ܸ ,‬ﻮ ‪56 :‬و‬ ‫اﻣﻨﺤﻢ‪ܸ ,‬ﻮ ‪16 :‬و‪36 ,‬‬ ‫اﻣﻨﺤﻮﯾﻮن‪61 :‬و‬ ‫اﻣﻨܹﺎء‪ ,‬ﯾﺔ )‪55 :(4:48‬و‬ ‫اﻣﻨܹﺎﺋﻲ‪14 :‬و‪64 , 14 ,‬‬ ‫اﻣﻨﺼﺎ ى‪21 , 18 :‬و ‪32 , 23,‬و‪28 ,‬و‪32 ,‬و‪40 , 35 ,‬وﻩﻜﺮ ‪ 41 ,‬ﻩﻜﺮ ‪42 ,‬و ﻩﻜﺮ ‪ 44 ,‬ﻩﻜﺮ ‪46 ,‬و‪,‬‬ ‫‪ 47‬ﻩﻜﺮ ‪ ,‬ﻩﻦﺤﻚ‪2 :‬و ﻩﻜﺮ‬ ‫ﻬﻮح‪73 , 42 :‬‬ ‫ﻬﻮ اﻣﺪﻼﻫ‪ ,‬ﻉﲇ اﺧﻮ ا܋ﻫ اﻣﻊﻦﻴﻗ‪90 :‬و‬ ‫ﻬﻮ اﻣﺪﻼﻫ‪ :‬ﻉﲇ ܋ﻫ ػﻪﺪ اﶈﲇ اﻣܼﺎﻘﻊﻲ)اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,6:18 :‬ﻛﻨ‪2 :(39 :‬و‪17 ,‬و‪22 , 17 ,‬و‪23 ,‬و‪,‬‬ ‫‪31 , 30 , 23‬و ﻩﻜﺮ ‪37 , 31 ,‬و‪39 , 37 ,‬و‪41 , 40 ,‬و‪48 , 47 ,‬و‬ ‫اﻣﻨﻮوي‪13 :‬و‪25 , 13 ,‬و‪36 ,‬‬ ‫اﻣﻨﻴﻢ‪35 :‬‬ ‫‪general index‬‬ ‫‪206‬‬ ‫ﻴﺎﺟﺮ‪38 :‬و ﻩﻜﺮ‬ ‫ﻴﺎ ون )اﻣﻨﺒـﻲ(‪39 :‬و‬ ‫ﻴﺎﻬﻲ ܋ﻫ اﳌﺘﻮﻞﻢ‪33 :‬‬ ‫ﻴﺮﻛﻢ‪31 :‬و‪32 ,‬و‪45 ,‬و‪ ,‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫اﻣﻵﺮﻩﺰان‪32 :‬و‬ ‫ﻴܼﺎم‪57 :‬و‬ ‫ﻴܼﺎم ﺻﺎﺣ܈ اﻣﺪܻـﻨﻮاي‪33 :‬‬ ‫ﻴܼﺎم ܋ﻫ ܸﻊﻴﺪ اﳌﺪﻬﻲ‪35 :‬و‬ ‫ﻴܼﺎم ܋ﻫ اﻣﻊﺎ ‪32 :‬و‬ ‫ﻴﻮد‪73 :‬‬ ‫واﺋﻢ ܋ﻫ ﺣﺠﺮ‪83 :‬و‬ ‫اﻣﻮاܩﺪي‪18 :‬و‪15 ,‬و‪53 ,‬و‪79 ,‬‬ ‫اﻣﻮاܸﻄﻲ‪ :‬اﻬﻈﺮ ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ اﲮﻚ‬ ‫اﻣﻮاﻛﺪي‪17 :‬و‬ ‫و ق‪ :‬اﻬﻈﺮ ﻛﻄﻇ ﻞﺎﻩﻢ اﻣܼﺎﻩﻲ‬ ‫و ﻛﺔ )܋ﻫ ﻬﻮﻘﻢ(‪36 , 34 :‬‬ ‫وﱄ اﻣﺪﻼﻫ اﻣﻊﺮاﻛﻲ )وﻴﻮ ﲪﺪ ܋ﻫ ﻈﺒﺪ اﻥﻜﺮﱘ ܋ﻫ ا ܹﲔ‪ ,‬ا܋ﻫ اﻣﻊﺮاﻛﻲ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪ :(1:148 :‬ﻩﻦﺤﻚ‪2 :‬و‬ ‫وﻴ܈ ܋ﻫ ﻩﻨﺒﻳ‪48 , 33 :‬و‬ ‫ﯾﱶ ‪33 :‬و‬ ‫ﳛﻨܷ )ﯾﻮﺣﻨﺎ ﺻﺎﺣ܈ اﻻﳒﻴﻢ(‪41 , 34 :‬و‬ ‫ﳛﻴـﻰ ܋ﻫ ػﻪﺪ ا ﻛﺼﺮاﺋﻲ‪ ,‬ﻩﲔ اﻣﺪﻼﻫ )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,10:240 :‬ﻛﻨ‪6 :(1008 :‬و‪ ,‬ﻩﻦﺤﻚ‪2 :‬‬ ‫ﳛﻴـﻰ ܋ﻫ ػﻪﺪ اﳌﻨﺎوي‪ܻ ,‬ﺮف اﻣﺪﻼﻫ )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,10:254 :‬ﻛﻨ‪4 :(1033 :‬و‬ ‫ﻼﺰد ﺟﺪ‪89 :‬و‬ ‫ﻼﺰﯾﺪ ܋ﻫ وﻩﺎن‪79 :‬‬ ‫ﻼﺰﯾﺪ ܋ﻫ اد‪86 , 85 :‬و‬ ‫ﻳܼـﺒﻝ ا ﻪﺎﱄ‪ ,‬اﶈﺘܹ܈‪) 55 :‬اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,10:276 :‬ﻛﻨ‪(1085 :‬‬ ‫ﯾﻊﻜﻮ )اﻣﻨﺒـﻲ(‪56 :‬و‬ ‫ﯾﻊﻜﻮ )اﻣﻜﺎ (‪71 :‬و‪74 ,‬و‬ ‫اﻣﻴﻪﻫ‪33 , 31 :‬و‪82 ,‬و‪89 ,‬و‪90 ,‬و‬ ‫ﯾﻨﺒﻇ‪92 :‬و‬ ‫اﻣﻴﻵﻮد‪5 :‬و‪14 ,‬و ﻩﻜﺮ ‪ 14 ,‬ﻩﻜﺮ ‪15 ,‬و‪ 15 ,‬ﻩﻜﺮ ‪19 ,‬و ﻩﻜﺮ ‪ 19 ,‬ﻩﻜﺮ ‪21 ,‬و ﻩﻜﺮ ‪28 , 23 ,‬و‪,‬‬ ‫‪32 , 31‬و‪35 ,‬و‪36 ,‬و‪40 , 38 ,‬و‪41 , 40 ,‬و‪42 , 41 ,‬و‪ 42 ,‬ﻩﻜﺮ ‪ 44 ,‬ﻩﻜﺮ ‪45 ,‬و‪46 , 45 ,‬و‪,‬‬ ‫‪47 , 46‬و‪ 47 ,‬ﻩﻜﺮ ‪49 ,‬‬ ‫ﯾﻮﺣﻨﺎ‪ :‬اﻬﻈﺮ ﳛﻨܷ‬ ‫ﯾﻮܸﻗ )ܸﻮ (‪33 :‬و‬ ‫ﯾﻮܸﻗ )اﻣﻨﺒـﻲ(‪56 :‬و‬ ‫ﯾﻮܸﻗ ܋ﻫ ﲪﺪ اﻣﺒﺎﻈﻮﻬﻲ‪ ,‬ﻛﺎﺿﻲ دﻩܼﻚ )اﻬﻈﺮ اﻣﻀﻮء اﻣ ﻩﻇ‪ ,10:298 :‬ﻛﻨ‪10 :(1162 :‬و‪12 ,‬و‬ ‫ﯾﻮܸﻗ ܋ﻫ ي ﻼﺰن‪32 :‬و‬ ‫ﯾﻮﻧܷ )ܸﻮ (‪36 :‬‬ ‫ﻘﻵﺮ‬ ‫ܸضء اﻥﻜﺘ܈ اﻣﻮا د ﰲ اﻣﻨܽ‬ ‫ا܋ﺮا اﳌﻊﺎﻬﻲ ﻩﻫ ا ﯾܬ اﻣﻊﻪﺮاﻬﻲ‪ :‬ﻩﻦﺤﻚ‪3 :‬‬ ‫ا ﺟﻮ܉ﺔ اﻣﻙﺎﺧﺮ )ا ﺟﻮ܉ﺔ اﻣﻙﺎﺧﺮ ﻈﻫ ا ܸـ܃ة اﻣﻙﺎﺟﺮ (‪40 :‬‬ ‫ا ﺣﻴﺎء )ﻟﻦﻎﺰاﱄ(‪30 :‬و‬ ‫ﺧﺒﺎ اﻣﺒﺪ ﯾﲔ‪15 :‬و‪45 ,‬و‬ ‫اﻻد اك ﻣﻙﻫ اﻻﺣﺘﺒﺎك‪75 :‬‬ ‫ܸـﺒﺎ اﻣﲋول‪15 :‬و‬ ‫اﻻܸـﺘﻎﻨﺎء اﻣﻜﺮ ن )ا܋ﻫ ﺟ܈(‪28 :‬‬ ‫اﻻܸﺘﻴﻊﺎ )ا܋ﻫ ﻈﺒﺪ اﻣﱪ(‪15 :‬‬ ‫ﺻﻢ ܸﲑ ا܋ﻫ اܸﺤﻚ‪19 :‬و‬ ‫ﻈﺮا )اجﻴﺪ ﰲ اﻈﺮا اﻣﻜﺮان اجﻴﺪ‪ ,‬وﻳܹﻪﻰ اﻈﺮا اﻣﻜﺮان( )ﻟﻦܹﻙﺎﻛܹﻲ(‪59 :‬‬ ‫ا ﻛﻮال اﻣﻜﻮﳝﺔ ﰲ ﺣﻜﻨ اﻣﻨﻜﻢ ﻩﻫ اﻥﻜﺘ܈ اﻣﻜﺪﳝﺔ‪1 :‬و‪1 ,‬‬ ‫ا م )ﻟﻦܼﺎﻘﻊﻲ(‪ 24 :‬ﻩﻜﺮ ‪26 ,‬‬ ‫܉ܙ ا ܸﺮا اﶈﻜﻴﺔ ﲟﻊﲎ ﺧﺒﺎ د اﻣﻜﻄﺒﻴﺔ‪ :‬ﻩﻦﺤﻚ‪3 :‬‬ ‫اﻣﺒﺤﺮ )ﻟﻦﻜﺮﻩﺎﻬﻲ‪ ,‬وﻴﻮ اﻣﺒﺤﺮ اﶈﻴﻂ ﰲ اﺻﻮل اﻣﻙﻜﻳ(‪22 :‬و‬ ‫اﻣﺒﺤﺮ )ﻣﻊﺒﺪ اﻣﻮاܩﺪ اﻣﺮواﻬﻲ‪ ,‬وﻴﻮ ﲝﺮ اﳌﺬﻴ܈(‪24 :‬و‬ ‫اﻣﺒܹـﻴﻂ )ﻟﻦﻎﺰاﱄ(‪24 :‬‬ ‫اﻣﺒﻵﺠﺔ ﻬﻈﻨ ا ﺎوي ) ﻻ܋ﻫ اﻣﻮ دي‪ :‬ﻈﻪﺮ ܋ﻫ ﻩﻈﻙﺮ‪ :‬اﻬﻈﺮ اﻻﻉ م‪25 :(5:67 :‬و‬ ‫ا ﯾܬ ا܋ﻫ اﻣܼﺤﻨﺔ )ا܉ﻮ اﻣﻮﻣﻴﺪ(‪43 :‬‬ ‫ا ﯾܬ ا܋ﻫ اﻣﻮ دي )ܓﺘﻪﺔ اﻣﻪܯﺘﺼﺮ(‪43 :‬‬ ‫ﲡﺎو اﳌﻎﺎﻬﻲ ܉ﺘﺎ ﯾܬ اﻣﻜܹﻄ ﻬﻲ‪ :‬ﻩﻦﺤﻚ‪3 :‬‬ ‫ﲢﺬﻼﺮ اﳌﻊﺘﺪﻼﻫ وܓﻜﺮﻼﺮ اﳌﻙܹﺪﻼﻫ اﻣﱱوﻼﺮ ﻉﲆ وﻻد ا܋ﻫ ﳒﻨ اﻣﺪﻼﻫ‪ :‬ﻩﻦﺤﻚ‪3 :‬‬ ‫ܓﺪﻩﲑ اﳌﻊﺎ ض ﰲ ܕﻜﻙﲑ ا܋ﻫ اﻣﻙﺎ ض‪4 :‬و‬ ‫ܕﺮܓﻴ܈ ﻞﺘﺎ ا م ) ﻟﻦﺒﻦﻜﻴﲏ(‪26 :‬‬ ‫ܕﺮﲨﺎن اﻣﻜﺮ ن وﻩﺒﺪ ﻩﻨﺎܸـﺒﺎ اﻣﻜﺮ ن‪4 :‬‬ ‫اﻣﱰܻـﻴܧ )ܕﺮܻـﻴܧ اﻣﺘﻮܻـﻴܧ وܕﺮﺟﻴܧ اﻣﺘﺼﺤﻴܧ‪ ,‬اج اﻣﺪﻼﻫ اﻣܹـﺒﻜﻲ(‪68 :‬و‬ ‫ܓﻙܹﲑ ا܋ﻫ اﻣﻨﻜﻴ܈ )اﻣﺘﺤﺮﻼﺮ واﻣﺘﺤﺒﲑ ﻛﻮال ﺋﻪﺔ اﻣﺘﻙܹﲑ‪ ,‬ػﻪﺪ ܋ﻫ ܸﻦﻴﻪﺎن ܋ﻫ ا ܹﻫ اﻣﺒﻦܯﻲ‪ ,‬ﲨﺎل اﻣﺪﻼﻫ‪ ,‬اﻬﻈﺮ‬ ‫اﻻﻉ م‪77 :(6:150 :‬و‪79 ,‬و‬ ‫ܓﻙܹﲑ اﻣﺒﻎﻮي‪19 :‬و‪39 ,‬و‬ ‫ܓﻙܹﲑ ا ﺮاﻣّﻲ‪54 :‬و ﻩﻜﺮ‬ ‫اﻣﺘﻙܹﲑ اﻥﻜﺒﲑ )ﻟﻦﺮا ي(‪7 :‬‬ ‫ܓﻦܯﻴܽ اﶈﺼﻢ )ܓﻦܯﻴܽ اﶈﺼﻢ ﻟﻦﻙܯﺮ اﻣﺮا ي‪ ,‬واﻥﻜﺘﺎ ﻣﻨﺼﲑ ادﻼﻫ اﻣﻄﻮﳼ(‪41 :‬و‬ ‫ܓﻵﺬﯾ܈ )اﻣﺘﻵﺬﯾ܈ ﰲ اﻣﻙﺮوع‪ ,‬اﻣﺒﻎﻮي(‪25 :‬و‪25 ,‬‬ ‫ܓﻵﺬﯾ܈ ا ܸضء واﻟﻦﻎﺎ )اﻣﻨﻮوي(‪13 :‬‬ ‫ا ﺎﻩﻇ ) ﻟﻦﱰﻩﺬي(‪20 :‬و‬ ‫ا ﺎﻩﻇ اﻥﻜﺒﲑ )ﻈﺒﻴﺪ ّاه ܋ﻫ ا ܹﲔ اﻥﻜﺮي(‪43 :‬و‬ ‫ܩﺎܻـﻴﺔ اﳌﻎﲏ )وﻴﻮ ﲢﻙﺔ اﻣﻎﺮﯾ܈‪ ,‬ﴍح ﻩﻎﲏ اﻟﻦﺒﻴ܈‪ ,‬اﻣﺒﺪ اﻣﺪﻩﺎﻩﻴﲏ(‪48 :‬‬ ‫ا ﺎوي )ﻟﻦﻪﺎو دي(‪22 :‬و‬ ‫‪index of book titles‬‬ ‫‪208‬‬ ‫ا ﺠﺔ )ا܉ﻮ ﻉﲇ اﻣﻙﺎ ܸﻲ(‪58 :‬و‬ ‫ّ‬ ‫ܩﻢ اﻣﻊﻮﯾܽ ﰲ ﺣﻜﻨ اﻣﻜﺒﺾ ﻩﻫ اﻣﺮﺧﻴܽ‪ :‬ﻩﻦﺤﻚ‪3 :‬‬ ‫ܩﻦﻴﺔ )ا وﻣﻴﺎء(‪91 :‬‬ ‫ܮﲑ اﻣﺒﴩ ﲞﲑ اﻣﺒﴩ‪34 :‬و‬ ‫دﻻﺋﻢ )اﻣﻨﺒﻮ ( )ﻟﻦﺒﻴﻵﻜﻲ(‪90 , 31 , 21 :‬‬ ‫اﻣﺮ ّد ا ﻪﻴﻢ‪40 :‬‬ ‫اﻣﺮ ّد اﻣﺼﺤﻴܧ ﻉﲆ ﻩﻫ ܉ ّﺪل دﻼﻫ اﳌܹـﻴܧ‪46 :‬و‬ ‫ܸﺎﺋﻢ اﺧﻮان اﻣﺼﻙﺎ‪18 :‬‬ ‫اﻣﺮܸﺎﻣﺔ ) ﻟﻦܼﺎﻘﻊﻲ(‪27 :‬و‪52 , 51 , 46 ,‬و‬ ‫اﻣﺮوﺿﺔ ) وﺿﺔ اﻣﻄﺎﻣﺒﲔ ﻟﻦﻨﻮوي(‪25 :‬و‪26 , 25 ,‬و‬ ‫اد اﳌܹﲑ)ا܋ﻫ ا ﻮ ي(‪18 :‬و‬ ‫اﻣܹﲍ )ا܋ﻫ ﻩﺎﺟﺔ(‪20 :‬و‬ ‫اﻣܹﲍ )ا܉ﻮ داود(‪20 :‬و‬ ‫اﻣܹﲍ )ادا ﻛﻄﲏ(‪14 :‬‬ ‫ܸﲑ اﻣܹﺎﻟﻝ اﱃ ܸـﲎ اﳌܹﺎك‪30 :‬‬ ‫ܸﲑ اﻣﻮاﻛﺪي‪24 :‬‬ ‫اﻣܹﲑ )ا܋ﻫ ﻴܼﺎم(‪16 :‬و‪21 , 19 ,‬و‪45 , 44 , 39 , 35 , 34 ,‬‬ ‫ܻﺮح ) ا܉ﻮ اﻣﻜﺎܸﻨ اﻣﺮاﻘﻊﻲ‪ ,‬واﻍﻦ܈ اﻣﻈﻫ اﻬﻳ ﻘﺘܧ اﻣﻊﺰﻼﺰ ﰲ ܻﺮح اﻣﻮﺟﲒ‪ ,‬وﺟﲒ اﻣﻎﺰاﱄ(‪24 :‬و‬ ‫ܻﺮح ا ܸﱰا ي ﴍح اﻥﻜﺎﻘﻴﺔ‪58 :‬‬ ‫ܻﺮح ﻣﻙﻴﺔ اﻣﻊﺮاﻛﻲ )ا܋ﻫ ﺣﺠﺮ(‪54 , 23 :‬‬ ‫ܻﺮح ﻣﻙﻴﺔ اﻣﻊﺮاﻛﻲ ) ﻼﻫ اﻣﺪﻼﻫ اﻣﻊﺮاﻛﻲ‪ ,‬وﻴﻮ ﻘﺘܧ اﳌﻎﻴܙ(‪52 :‬و‬ ‫ﴍح اﻣﺒﺨﺎ ي )ا܋ﻫ ﺣﺠﺮ(‪22 :‬و‪45 ,‬‬ ‫ܻﺮح اﻣﺒﺨﺎ ي )اﻥﻜﺮﻩﺎﻬﻲ(‪21 :‬‬ ‫ܻﺮح اﻣﺒﻵﺠﺔ ﻬﻈﻨ ا ﺎوي‪ :‬ﻩﻦﺤﻚ‪2 :‬و‬ ‫ܻﺮح اﻣﺘﻦܯﻴܽ )اﻣﻜﻙﺎل(‪25 :‬‬ ‫ܻﺮح اﻣﺘﻨﺒﻴﻳ )ﻏﻨﻴﺔ اﻣﻙﻜﻴﻳ‪ ,‬اﲪﺪ ܋ﻫ ﻩﻮܸﻰ ܋ﻫ ﯾﻮﻧܷ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪42 :(1:261 :‬‬ ‫ܻﺮح اﻣﺘﻨﺒﻴﻳ )ا܋ﻫ اﻣﻨﻜﻴ܈‪ ,‬ﲪﺪ ܋ﻫ ﻣﺆﻣﺆ ܋ﻫ ﻈﺒﺪ ّاه‪ܻ ,‬ﻵﺎ اﻣﺪﻼﻫ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪ :(1:200 :‬ﻩﻦﺤﻚ‪2 :‬و‬ ‫ܻﺮح اﻣܹﺮاﺟﻴﺔ )ػﻪﺪ ܋ﻫ ػﻪﻮد اﻣﺒﺎ܋ﺮܓﻲ(‪41 :‬‬ ‫ܻﺮح اﻣܹـﻨﺔ )اﻣﺒﻎﻮي(‪21 :‬‬ ‫ܻﺮح اﻣܼﺎﻂﺒﻴﺔ ) ܋ﺮا اﳌﻊﺎﻬﻲ‪ ,‬ا܉ﻮ ܻﺎﻩﺔ‪ ,‬ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ اܸضﻈﻴﻢ(‪58 :‬‬ ‫ܻﺮح اﳌﻜﺎﺻﺪ )ܻﺮح ﻩﻜﺎﺻﺪ اﻣﻄﺎﻣﺒﲔ‪ܸ ,‬ﻊﺪ اﻣﺪﻼﻫ اﻣﺘﻙﺘﺎ اﻬﻲ(‪29 :‬و‪41 ,‬و‬ ‫ܻﺮح اﳌﻨﻵﺎج )ﻏﻨﻴﺔ اﶈﺘﺎج ﰲ ܻﺮح اﳌﻨﻵﺎج‪ ,‬اﻣﺰ ﻠܼﻲ(‪22 :‬و‬ ‫ܻﺮح اﳌﻵﺬ )اﻣﻨﻮوي(‪25 , 13 :‬و‬ ‫ܻﺮح اﳌﻮاﻛﻗ )ܻﺮح ﻩﻮاﻛﻗ اﻻﳚﻲ‪ ,‬ﻟﻦܹـ ّﻴﺪ اﻣܼﺮﯾﻗ ا ﺮﺟﺎﻬﻲ(‪41 :‬و‬ ‫ܻﺮح اﻣﻮﺟﲒ )اﻣﺮاﻘﻊﻲ(‪24 :‬‬ ‫اﻣܼﺮܩﲔ‪25 :‬و‬ ‫اﻣܼﻙﺎ )اﻣܼﻙﺎ ﰲ ﻩﻊﺮﻘﺔ ﺣﻜﻮق اﳌﺼﻄﻙﻰ‪ ,‬اﻣﻜﺎﺿﻲ ﻈﻴﺎض(‪29 , 28 :‬و‪39 , 30 ,‬و‪ ,‬ﻩﻦﺤﻚ‪3 :‬و‬ ‫اﻣﺼﺤﺎﺋﻗ )ﰲ ﺻﻮل اﻣﺪﻼﻫ‪ ,‬اﻣܹﻪﺮﻛﻨﺪي‪ :‬ػﻪﺪ ܋ﻫ ܻﺮف ا ܹﻴﲏ‪ ,‬ﴰܷ اﻣﺪﻼﻫ‪ ,‬اﻬﻈﺮ اﻻﻉ م‪8 :(6:39 :‬و‪41 ,‬و‬ ‫ﺻﺤﻴܧ )ا܋ﻫ ﺣﺒﺎن(‪21 :‬‬ ‫‪209‬‬ ‫‪index of book titles‬‬ ‫ﺻﺤﻴܧ اﻣﺒﺨﺎ ي‪23 , 19 , 15 , 13 , 7 :‬و‪28 ,‬و‪29 ,‬و‪70 ,‬‬ ‫ﺻﺤﻴܧ ﻩܹﻦﻨ‪20 :‬و‪81 ,‬و‬ ‫اﻣﺼﺤﻴﺤﲔ‪21 , 7 :‬و‪85 ,‬‬ ‫ﻂﺒﻜﺎ ا܋ﻫ ﻛﺎﺿﻲ ܻﻵﺒﺔ‪43 :‬‬ ‫ﻂﺒﻜﺎ اﻻܸـﻨﻮي‪43 :‬‬ ‫ﻂﺒﻜﺎ اﻣܹـﺒﻜﻲ‪43 :‬‬ ‫ﻈﻮا ف اﳌﻊﺎ ف‪19 :‬‬ ‫ﻘﺘﺎوى ا܋ﻫ اﻣﺼ ح‪36 :‬‬ ‫ﻘﺘܧ اﻣﺮﲪﻫ ﰲ ܓﻨﺎܸ܈ اﺟﺰاء اﻣﻜﺮ ن‪4 :‬‬ ‫اﻣﻙﱳ‪ ,‬ﻞﺘﺎ )ا܉ﻮ ﻈﻪﺮو اداﻬﻲ(‪20 :‬و‬ ‫ﻘﺘﻮح ﻩﺼﺮ‪34 , 33 , 28 , 3 :‬‬ ‫اﻣﻙﺼﻢ ﰲ اﳌﻦﻢ واﻣﻨﺤﻢ )ا܋ﻫ ﺣﺰم(‪47 :‬و‬ ‫اﻣﻙﺼﻮ )ا܋ﻫ اﻣﻊﺮ܉ـﻲ(‪18 :‬‬ ‫اﻣﻙ ܩﺔ )ا܋ﻫ وﺣܼـﻴﺔ(‪18 :‬‬ ‫اﻣﻜﺎﻩﻮ ‪76 :‬و‬ ‫ﻛﻄﻇ اﻟﻦܹﻫ ܉ﺘﺎ ﯾܬ ا܋ﻫ ا܉ـﻲ ا ܹﻫ‪ :‬ﻩﻦﺤﻚ ‪3‬‬ ‫اﻣﻜﻮل اﳌﺒﲔ ﰲ ﺧﺒﺎ ﺣﻨﻴﻙﺔ ܸﻊﺪ اﻣﺪﻼﻫ‪ :‬ﻩﻦﺤﻚ ‪3‬‬ ‫اﻥﻜﺎﻘﻴﺔ )ا܋ﻫ ا ﺎﺟ܈‪ ,‬ﻈﺜﻪﺎن ܋ﻫ ﻈﻪﺮ(‪58 :‬‬ ‫اﻥﻜܼﺎف )اﻣﺰؼܼﺮي(‪18 , 7 :‬و‪71 , 69 , 67 , 67 , 30 , 18 ,‬و ﻩﻜﺮ ‪74 ,‬و‬ ‫اﻥﻜﻙﺎﯾﺔ )ا܋ﻫ اﻣﺮﻘﻊﺔ‪ ,‬وﻴﻮ ﻞﻙﺎﯾﺔ اﻣﻨﺒﻴﻳ ﰲ ܻﺮح اﻣﺘﻨﺒﻴﻳ ﻟﻦܼﲑا ي(‪24 :‬و‪25 ,‬و‬ ‫اﻟﻦﻮاﻩﻇ )ﻣﻮاﻩﻇ اﻣﺒﻴﻨﺎ ﰲ ܻﺮح اܸضء ّاه ܓﻊﺎﱃ‪ ,‬اﻣﺮا ي(‪76 :‬و‬ ‫اجﺎﻣܹﺔ )اجﺎﻣܹﺔ وﺟﻮاﻴﺮ اﻣﻊﻦﻨ‪ ,‬اﻣﺪﯾﻨﻮ ي(‪90 :‬‬ ‫ؼﺘﺼﺮ )اﳌﺰﻬﻲ(‪24 :‬‬ ‫ؼﺘﺼﺮ اﻣܹﲍ )اﳌﻨﺬ ي(‪14 :‬‬ ‫ؼﺘﺼﺮ اﻥﻜﻙﺎﯾﺔ )ا܋ﻫ اﻣﻨﻜﻴ܈‪ ,‬وﻴﻮ اﲪﺪ ܋ﻫ ﻣﺆﻣﺆ‪ ,‬ا܉ﻮ اﻣﻊﺒﺎ ‪ ,‬وﻳܹﻪﻰ ﺗܹﻵﻴﻢ اﻣﻵﺪاﯾﺔ وﲢﺼﻴﻢ اﻥﻜﻙﺎﯾﺔ(‪25 :‬و‬ ‫ؼﺘﺼﺮ ﻩﺎ ﻣﻴܷ ﰲ اﳌܯﺘﺼﺮ )ﱂ ﻉﺜﺮ ﻉﲆ ﻩﺆﻣﻙﻳ(‪86 :‬و‬ ‫ؼﺘﺼﺮ اﻣﻨﻵﺎﯾﺔ )اﻣﻎﺎﯾﺔ ﰲ اﺧﺘﺼﺎ اﻣﻨﻵﺎﯾﺔ‪ ,‬ﻈﺰ اﻣﺪﻼﻫ‪ ,‬ا܋ﻫ ﻈﺒﺪ اﻣܹ م(‪24 :‬‬ ‫اﳌܹـﻨﺪ )اﲪﺪ ܋ﻫ ﺣﻨﺒﻢ(‪20 , 3 :‬و‪51 ,‬و‬ ‫ﻩܹـﻨﺪ ا܋ﻫ اﻴﻮﯾﻳ‪15 :‬‬ ‫اﳌﻊﺠﻨ )اﻣﻄﱪاﻬﻲ(‪20 :‬و‬ ‫اﳌﻎﲏ )ا܋ﻫ ﻴܼﺎم(‪75 , 74 :‬و‬ ‫اﳌﻨﺎܸـﺒﺎ )ﻟﻦﺒﻜﺎﻈﻲ(‪) 1 :‬وﻴﻮ ﻬﻙܷ ﻬﻈﻨ اد (‬ ‫اﳌﻨﺘܯ܈‪82 :‬و‪83 ,‬و‪84 ,‬‬ ‫اﳌﻮاﻛﻗ )اﻻﳚﻲ‪ ,‬ﻈﺒﺪ اﻣﺮﲪﻫ ܋ﻫ ﲪﺪ ܋ﻫ ﻈﺒﺪ اﻣﻎﻙﺎ (‪8 :‬و‬ ‫ﻬﻈﻨ اﻣﺪ ﻩﻫ ܓﻨﺎܸ܈ اﻵي واﻣܹﻮ ‪2 :‬و‪6 , 5 , 4 ,‬و‪8 ,‬و‪13 , 10 , 9 ,‬و ﻩﻜﺮ ‪16 ,‬و ﻩﻜﺮ ‪18 ,‬و‪,‬‬ ‫‪31‬و‪70 , 69 , 66 , 64 , 57 , 31 ,‬و‪ 75 , 72 , 71 ,‬ﻩﻜﺮ ‪89 , 86 ,‬‬ ‫اﻣﻨﻵﺮ )ا܉ﻮ ﺣﻴﺎن(‪40 :‬‬ ‫ﴎد ﻩܹﻦܹﻢ ﻣ ܩﺎدﯾܙ وا ا واﻣﻮا د ﰲ اﻣﻨܽ‬ ‫‪: 3‬‬ ‫ﻛﺎل‪ :‬ﲰﻊܒ ܸﻮل ّاه ﯾﻜﻮل‪” :‬اﻟﻦﻵﻨ ﻻ ﯾﺪ ﻞـﲏ ﻩﺎن وﻻ د ﻞﻳ‪. . . .‬ﻻ ﯾﺘﺒﻇ ﻘﻴﻳ اﻣﻊﻦﻴﻨ وﻻ ﻳܹـﺘﺤﻰ ﻘﻴﻳ ﻩﻫ‬ ‫اﻣﻊﻦﻴﻨ‪“. . .‬‬ ‫‪5‬و‪:‬‬ ‫وﻴﺬا اﻣܹـﻴﺪ ﻈﻪﺮ ܋ﻫ ا ﻄﺎ اﻣﻊﻈﻴﻨ اﻣܼﺄن ﻞﺎن ﯾﺄܓﻲ اﻣﻴﻵﻮد وﻳܹﻪﻇ اﻣﺘﻮ ا ﻘﻴﺘﻊﺠّ ܈ ﻛﻴﻗ ܓﺼ ّﺪق ﻩﺎ ﰲ اﻣﻜﺮ ن‪“.‬‬ ‫‪7‬و‪:‬‬ ‫وﻣﻜﻮل اﻣﻨﺒـﻲ‪” :‬ﻩﺎ ە اﳌܹﻦﻪﻮن ﺣܹـﻨﺎ ﻘﻵﻮ ﻈﻨﺪ ّاه ﺣܹﻫ‪“.‬‬ ‫‪: 7‬‬ ‫ﻛﺎل ܸﻮل ّاه‪ّ :‬‬ ‫”܉ﻦﻎﻮا ﻈﻨّﻲ وﻣﻮ ﯾﻳ وܩ ّﺪܚﻮا ﻈﻫ ܉ﲏ اܸﺮاﺋﻴﻢ وﻻ ﺣﺮج‪“.‬‬ ‫‪: 11‬‬ ‫وﻛﺎل‪” :‬ﻣﻮ ﻞﺎن ﻩﻮܸﻰ ﺣﻴّﺎ ﻩﺎ وܸﻊﻳ اﻻ اܓﺒﺎﻈﻲ‪“.‬‬ ‫‪: 11‬‬ ‫ﻞﻎﻀﺒﻳ ﺻﲆ ّاه ﻉﻦﻴﻳ وܸﻦﻨ ﻩﻫ ܓﻄﻮﯾﻢ ﻩﻊﺎ ﺻ‬ ‫اﻣﺼﺒܧ اﻣﻜﺮاء ‪.‬‬ ‫‪12– 11‬و‪:‬‬ ‫وﯾﺪل ﻉﻦﻴﻳ ﻛﻮﻣﻳ ܩﺎل اﻣﻎﻀ܈ ”ﻣﻮ ﻞﺎن ﻩﻮܸﻰ ﺣﻴّﺎ ﻩﺎ وܸﻊﻳ اﻻ اܓﺒﺎﻈﻲ‪“.‬‬ ‫‪12‬و‪:‬‬ ‫ܩﺪﯾܙ ﻈﻪﺮ وܩﺪﯾܙ ﻈﺒﺪ ّاه ܋ﻫ ﻈﻪﺮ‬ ‫‪19‬و‪:‬‬ ‫ﻘﺄاﻴﻨ ﰲ ܉ﻴܒ ﻩﺪ اܸﻵﻨ وܸﺄﻣﻵﻨ ﻈﻫ ܻﺮﯾﻊﺔ اﻣﺮﺟﻨ ﻟﻦﺰاﻬﻲ‪ . . . .‬وﻛﺎل‪ ” :‬ﻩﻨܒ ܉ﻝ وﲟﻫ ﻮﺰﻟﻝ‪. . . .‬‬ ‫‪: 13‬‬ ‫ﻛﺎل ﻈﻜﺒﺔ ܋ﻫ ﻉﺎﻩﺮ‪” :‬ܓﻊﻦﻪﻮا ﻛﺒﻢ اﻣﻈﺎﻬﲔ‪“.‬‬ ‫‪14‬و‪:‬‬ ‫ان اﻣﻴﻵﻮد ﺟﺎ وا اﻣﻨﺒـﻲ ﻘﺬﻛﺮوا ان ﺟ ﻩﻨﻵﻨ واﻩﺮ ﻬﻴﺎ‪ .‬ﻘﻜﺎل ﻣﻵﻨ ܸﻮل ّاه ﻩﺎ ﲡﺪون ﰲ اﻣﺘﻮ ا ﰲ ܻﺄن‬ ‫اﻣﺰا؟‪. . . .‬‬ ‫‪14‬و‪:‬‬ ‫ﻛﺎل ܓﻰ ﻬﻙﺮ ﻩﻫ اﻣﻴﻵﻮد ﻘﺪﻈﻮا ܸﻮل ّاه اﱃ ّ‬ ‫اﻣﻜﻗ ﻘﺄاﱒ ﰲ ܉ﻴܒ ﻩﺪ اܸﻵﻨ ﻘﻜﺎﻣﻮا ا اا اﻣﻜﺎܸﻨ ان ﺟ ﻩ ّﻨﺎ ا‬ ‫اﻩﺮ ﻘﺎﺣﻜﻨ‪ّ . . . .‬ﰒ ﻛﺎل ﻩﻨܒ ܉ﻝ‪. . .‬‬ ‫‪: 14‬‬ ‫ﻛﺎل ﻩ ّﺮ ܸﻮل ّاه ܋ﳱﻮدي ػـﻪّﻨ ﻘﺪﻉﺎﻴﻨ ﻘﻜﺎل ﻴﻜﺬا ﲡﺪون ܩ ّﺪ اﻣﺰاﻬﻲ؟‪ . . . .‬ﻘﻜﺎل ܸﻮل ّاه اﻟﻦﻵﻨ ﻬﻲ وّ ل ﻩﻫ‬ ‫ﺣﻴﺎ ﻩﺮك ا ا ﻩﺎܓﻮە ﻘﺄﻩﺮ ܉ﻳ ﻘﺮﺟﻨ‪.‬‬ ‫‪index of ad th and th r‬‬ ‫‪212‬‬ ‫‪15– 14‬و‪:‬‬ ‫ܓﻲ اﻣﻨﺒـﻲ ܉ﻴﻵﻮدي وﯾﻵﻮدﯾﺔ ﻛﺪ ﻬﻴﺎ ﻘﻜﺎل ﻟﻦﻴﻵﻮدي ﻩﺎ ﳝﻨﻊﻜﻨ ان ܓﻜﻴﻪﻮا ا ّﺪ؟‪. . . . .‬‬ ‫‪15‬و‪:‬‬ ‫ﻛﺎل ܸﺄل ܸﻊﺪ ܋ﻫ ﻩﻊﺎ ﻬﻙﺮا ﻩﻫ ﺣﺒﺎ ﯾﻵﻮد ﻈﻫ ܉ﻊﺾ ﻩﺎ ﰲ اﻣﺘﻮ ا ﻘﻜﺘﻪﻮﻴﻨ ّاە و܉ﻮا ان ﳜﱪوﻴﻨ ﻘﺄﻮﺰل ّاه‬ ‫ܓﻊﺎﱃ ‪. . .‬‬ ‫‪15‬و‪:‬‬ ‫ﻈﻫ ﻈﻪﺮ ﺿﻲ ّاه ﻈﻨﻳ ﻛﺎل ﻠﻨܒ ܓﻲ اﻣﻴﻵﻮد ﻈﻨﺪ د اܸـﺘﻵﻨ اﻣﺘﻮ ا ﻘﺄﻈﺠ܈ ﻩﻫ ﻩﻮاﻘﻜﺔ اﻣﺘﻮ ا اﻣﻜﺮ ن ﻘﻜﺎﻣﻮا ا‬ ‫ﺣ܈ اﻣﻴﻨﺎ ﻩﻨﻝ ‪ . . .‬ﻘﻜﺎﻣﻮا ان ﻣﻨﺎ ﻉﺪوّ ا ﻩﻫ اﳌ ﺋﻜﺔ وܸﻦﻪﺎ ﻩﻫ اﳌ ﺋﻜﺔ ‪ . . .‬ﻛﺎﻣﻮا ﻉﺪوّا ﺟﱪﯾﻢ‪. . . .‬‬ ‫ﻈﻪﺮ ﻩﺎ ܩﺪ ّ‬ ‫‪: 15‬‬ ‫ܩﺪﯾܙ ﻈﺒﺪ ّاه ܋ﻫ ﻈﻪﺮو ﰲ اﻣﺼﺤﻴܧ‪ :‬ܩﺪܚﻮا ﻈﻫ ܉ﻨﻲ اܸﺮاﺋﻴﻢ وﻻ ﺣﺮج‪.‬‬ ‫‪: 15‬‬ ‫وܩﺪﯾﺜﻳ ان اﻣﻨﺒـﻲ ّﺑܼﺮە اﻬﻳ ﯾﻜﺮ اﻣﺘﻮ ا واﻣﻜﺮ ن‪. . . .‬‬ ‫‪: 15‬‬ ‫ﻛﺎل ﻠﻨﺎ ﻛﻊﻮدا ﻈﻨﺪ اﻣﻨﺒـﻲ ﻘܼܯܽ ܉ﺼﺮە اﱃ ﺟﻢ ﰲ اﳌܹﺠﺪ ﻘﻜﺎل ﻣﻳ ܸﻮل ّاه ﺗܼﻵﺪ اﻬﻲ ܸﻮل ّاه ﻛﺎل ﻻ‪.‬‬ ‫ﻛﺎل ܓـﻜﺮ اﻣﺘﻮ ﯾﺔ ‪ . . .‬ﻛﺎل واﻻﳒﻴﻢ ‪. . .‬‬ ‫‪19‬و‪:‬‬ ‫وﻞﺘ܈ ܸﻮل ّاه اﱃ ﯾﻵﻮد ﺧﻴﱪ ‪” :‬ﺑܹﻨ ّاه اﻣﺮﲪﻫ اﻣﺮﺣﻴﻨ ﻩﻫ ػﻪﺪ ܸﻮل ّاه ﺻﺎﺣ܈ ﻩﻮܸﻰ وﺧﻴﻳ واﳌﺼ ّﺪق‬ ‫ﳌﺎ ﺟﺎء ܉ﻳ ﻩﻮܸﻰ ‪. . . .‬‬ ‫‪: 19‬‬ ‫ﻛﺎل ﻞﺘ܈ ܸﻮل ّاه اﱃ ﯾﻵﻮد‪” :‬ﻩﻫ ػﻪﺪ ܸﻮل ّاه ي ﻩﻮܸﻰ وﺻﺎﺣﺒﻳ ܉ﻊﺜﻳ ّاه ﲟﺎ ܉ﻊﺜﻳ ܉ﻳ اﱐ ﻧܼﺪܕﻜﻨ‪. . . .‬‬ ‫‪: 19‬‬ ‫ﺟﺎء ﺟﻢ ﻩﻫ ﻩﻫ اﻣﻴﻵﻮد ﯾﻜﺎل ﻣﻳ ﻩﺎك ܋ﻫ اﻣﺼﻴﻗ ﳜﺎﺻﻨ اﻣﻨﺒـﻲ ﻘﻜﺎل ﻣﻳ اﻣﻨﺒـﻲ ﻧܼﺪك ّاه اذي ﻮﺰل اﻣﺘﻮ ا ﻉﲆ‬ ‫ﻩﻮܸﻰ ﻩﺎ ﲡﺪ ﰲ اﻣﺘﻮ ا ان ّاه ﯾﺒﻎﺾ ا ﱪ اﻣܹﻪﲔ؟‪. . . .‬‬ ‫‪: 19‬‬ ‫ﰲ ﻛﺼﺔ اܸ م ﻈﺒﺪ ّاه ܋ﻫ ܸ م اﻬﻳ ܸﺄل اﻣﻨﺒـﻲ ان ﳜﻙﻴﻳ ﰲ ܉ﻴܒ وﻳܹﺄل ﻈﻨﻳ ﯾﻵﻮد ﻛﺒﻢ ان ﯾﻊﻦﻪﻮا‬ ‫اܸ ﻩﻳ‪. . . .‬‬ ‫‪20‬و–‪: 20‬‬ ‫ﻛﺎﻣܒ ﻘﺎﻂﻪﺔ ܉ﻨܒ ﻛﻴܷ ﲰﻊܒ ﻬﺪاء ﻩﻨﺎدي ܸﻮل ّاه ﯾﻨﺎدي اﻣﺼ ﺟﺎﻩﻊﺔ ﻘܯﺮﺟܒ‪ . . . .‬ﻛﺎل ܸﻮل ّاه‪ :‬ﻛﺎل اﻬﻲ‬ ‫ﻩﺎ ﲨﻊﺘﻜﻨ ﻣﺮﻏﺒﺔ وﻻ ﻣﺮﻴﺒﺔ وﻥﻜﻫ ﲨﻊﺘﻜﻨ ﻻن ﲤﻴﻨ اﻣﺪا ي ﻞﺎن ﺟ ﻬﺼﺮاﻬﻴﺎ ‪. . .‬‬ ‫‪: 20‬‬ ‫‪ . . .‬ﻘﻦﻜﻴﺘﻵﻨ ا ܹﺎܸﺔ ﻘﺬﻛﺮ ا ﺪﯾܙ ﰲ ﻩﺮ اﻣﺪﺟّ ﺎل‬ ‫‪21‬و‪:‬‬ ‫ﻛﺎل ܕﻜﻮن اﻻ ض ﯾﻮم اﻣﻜﻴﺎﻩﺔ ܮﺒﺰ ﻻﻴﻢ ا ﻨﺔ ‪. . .‬‬ ‫‪213‬‬ ‫‪index of ad th and th r‬‬ ‫‪21‬و‪:‬‬ ‫وﻩﻫ اﳌܼﻵﻮ ﻛﺼﺔ ܸﻦﻪﺎن ﰲ ܸﺒ܈ اܸ ﻩﻳ ‪. . .‬‬ ‫‪21‬و–‪: 21‬‬ ‫ﻛﺎل ܉ﻴﻨﺎ ﺟﻢ ﻩﻫ ܸﻦﻨ ﰲ ﻏﻨﻴﻪﺔ ﻣﻳ ا ا ﻉﺪا ﻉﻦﻴﻳ اﻣﺬﺋ܈ ‪ . . .‬ﻘﻜﺎل ﻣﻳ ܸﻮل ّاه اﺣﻀﺮ اﻣﻎܼـﻴﺔ ‪. . .‬‬ ‫‪: 21‬‬ ‫ܩﺪﯾܙ‪” :‬ﻻ ܓﺼ ّﺪﻛﻮا ﻴﻢ اﻥﻜﺘﺎ وﻻ ّ‬ ‫ܕﻜﺬ܉ﻮﻴﻨ‪“.‬‬ ‫‪22‬و‪:‬‬ ‫وﻬﻵـﻰ اﻣﻨﺒـﻲ ﻈﻫ ﺻﻴﺎم ﯾﻮم اﻣﻊﻴﺪ‪.‬‬ ‫‪22‬و–‪: 22‬‬ ‫ﻛﻮل اﻣﻨﺒـﻲ‪” :‬ﻻ ﺗܹﺄﻣﻮا ﻴﻢ اﻥﻜﺘﺎ ﻈﻫ ܻﻲء ﻘﺎﻬﻵﻨ ﻣﻫ ﯾﻵﺪوﻞﻨ ‪ . . .‬ﻣﻜﺪ ﺟﺌﺘﻜﻨ ܉ﻵﺎ ܉ﻴﻀﺎء ﻬﻜﻴﺔ ‪ . . .‬واﻣﺬي ﻬﻙܹﻲ ܉ﻴﺪە‬ ‫ﻣﻮ ﻞﺎن ﻩﻮܸﻰ ﺣﻴّﺎ ﻩﺎ وܸﻊﻳ اﻻ ان ﯾﺘﺒﻊﲏ‪. . . .‬‬ ‫‪23‬و‪:‬‬ ‫وܩﺪﯾܙ ا܉ـﻲ ﻴﺮﻼﺮ ﯾﻊﲏ ﰲ اﻣﺼﺤﻴܧ ﻞﺎن ﻴﻢ اﻥﻜﺘﺎ ﯾﻜﺮ ون اﻣﺘﻮ ا اﻣﻊﱪاﻬﻴﺔ وﯾﻙܹﺮوﻬﻵﺎ اﻣﻊﺮ܉ﻴﺔ ﻻﻴﻢ‬ ‫اﻻܸ م‪. . . .‬‬ ‫‪: 23‬‬ ‫وܜﺮ ا܋ﻫ ﻈﺒﺎ ﻛﻴﻗ ﺗܹﺄﻣﻮن ﻴﻢ اﻥﻜﺘﺎ وﻞﺘﺎ܋ﻜﻨ ܩﺪث ا ﺧﺒﺎ ‪. . .‬‬ ‫‪: 23‬‬ ‫ﻻ ﺗܹﺄﻣﻮا اﻴﻢ اﻥﻜﺘﺎ ﻈﻫ ܻﻲء ﻘﺎﻬﻵﻨ‪. . . .‬‬ ‫‪25‬و‪:‬‬ ‫ﻛﺎﻣܒ ﻉﺎﺋܼﺔ ﻞﺎن اﻣﻨﺒـﻲ ﯾﺬﻛﺮ ّاه ﻉﲆ ّ‬ ‫ﻞﻢ ﺣﻴﺎﻬﻳ‬ ‫‪: 26‬‬ ‫ﻻن اﻣﻨﺒـﻲ ﻛﺎل اﻣﻮﻣﺪ ﻟﻦﻙﺮا‬ ‫‪27– 26‬و‪:‬‬ ‫ﻛﺎل ﻞﺘ܈ ﻈﻪﺮ ܋ﻫ ﻈﺒﺪ اﻣﻊﺰﻼﺰ اﻬﻳ ﻻ ي ܩﺪ ﰲ ﻞﺘﺎ ّاه‪. . . .‬‬ ‫‪28‬و–‪: 28‬‬ ‫وﻛﺪ ܸـ܃ﻢ ﻈﻫ ﺻﻙﺔ ܸﻮل ّاه ﰲ اﻣﺘﻮ ا ﺻﻙﺘﻳ ﰲ اﻣﻜﺮ ن‪. . . .‬‬ ‫‪: 28‬‬ ‫ﻈﻫ ﻈﺒﺪ ّاه ܋ﻫ ﻈﻪﺮ اﻬﻳ ى ﰲ اﳌﻨﺎم ﻞﺄن ﰲ ܩﺪ اﺻﺎ܉ﻊﻳ ﻈܹ ‪ . . . .‬ﻘﻜﺎل ان ﻈܼܒ ﻛﺮ اﻥﻜﺘﺎ܉ﲔ اﻣﺘﻮ ا‬ ‫واﻣﻙﺮﻛﺎن ‪. . .‬‬ ‫‪29– 28‬و‪:‬‬ ‫ﻛﺎل ﻛﺮ ﰲ اﻣﺘﻮ ا ان ܋ﺮﻞﺔ اﻣﻄﻊﺎم اﻣﻮﺿﻮء ‪. . .‬‬ ‫‪29‬و‪:‬‬ ‫ﻈﻫ ﻩﻊﺎوﯾﺔ اﻬﻳ ﻛﺮ ﻠﻊ܈ اﻻﺣﺒﺎ ﻘﻜﺎل‪. . . .‬‬ ‫‪index of ad th and th r‬‬ ‫‪214‬‬ ‫‪29‬و‪:‬‬ ‫ﻈﻫ ﻠﻊ܈ اﻻﺣﺒﺎ ﻛﺎل ﳒﺪ ﻩﻜﺘﻮا ﰲ اﻣﺘﻮ ا ػﻪﺪ ﻈﺒﺪي اﳌܯﺘﺎ ‪. . . .‬‬ ‫‪29‬و‪:‬‬ ‫ﻛﺎل ﻩﻜﺘﻮ ﰲ اﻣﺘﻮ ا ﺻﻙﺔ ػﻪﺪ وﻉﻴܹﻰ ܋ﻫ ﻩﺮﱘ ﯾﺪﻘﻫ ﻩﻊﻳ ا ﺪﯾܙ‬ ‫‪29‬و‪:‬‬ ‫ﻛﺎﻣܒ ﻉﺎﺋܼﺔ ﱂ ﻼﻜﻫ اﻣﻨﺒـﻲ ﻘﺎﺣܼﺎ وﻻ ﻩﺘﻙﺤܼﺎ‪. . . .‬‬ ‫‪29‬و‪:‬‬ ‫ان ﻉﻦ ّﻴﺎ ﻛﺎل ﻉﻦﻪﲏ ܸﻮل ّاه ﻣﻗ ا ﻩﻫ اﻣﻊﻦﻨ ﻘﺎﻬﻙﺘܧ ﱄ‪. . . .‬‬ ‫‪: 29‬‬ ‫وﻘﻴﻳ ﻈﻫ ا܉ـﻲ ﻴﺮﻼﺮ ﻛﺎل ﻞﺎن ﻴﻢ اﻥﻜﺘﺎ ﯾﻜﺮون اﻣﺘﻮ ا اﻣﻊﱪاﻬﻴﺔ‪. . . .‬‬ ‫‪30– 29‬و‪:‬‬ ‫ﻈﻫ ܉ـﻲ ﻴﺮﻼﺮ ﻛﺎل ﺧﺮﺟܒ اﱃ اﻣﻄﻮ ﻘﻦﻜﻴܒ ﻠﻊ܈ اﻻﺣﺒﺎ ‪ . . .‬ﻘﺤﺪܚـﺘﻳ ﻈﻫ اﻣﺘﻮ ا وܩﺪܚـﺘﻳ ﻈﻫ ܸﻮل‬ ‫ّاه‪ . . . .‬ܮﲑ ﯾﻮم ﻂﻦﻊܒ ﻘﻴﻳ اﻣܼﻪܷ ﯾﻮم ا ﻪﻊﺔ ‪. . .‬‬ ‫‪30‬و‪:‬‬ ‫ﲰﻊܒ ܸﻮل ّاه ﯾﻜﻮل ﻻ ܓﻊﻪﻢ اﳌﻄﻲ اﻻ ﻣﺜ ث ‪. . .‬‬ ‫‪32– 31‬و‪:‬‬ ‫ﻈﻫ ﻉﺎﺋܼﺔ ﻛﺎﻣܒ ﻞﺎن ﯾﻵﻮدي ﻛﺪ ܸﻜﻫ ّﻩﻜﺔ ﯾﺘﺠﺮ ܉ﻵﺎ ﻘﻦض ﻞﺎﻬܒ اﻟﻦﻴة اﻣﱵ ود ﻘﻴﻵﺎ‪ . . . .‬ﺟﺌﺘﻨ ﺗܹﺄﻣﻮن ﻈﻫ ي‬ ‫اﻣﻜﺮﻬﲔ ‪. . .‬‬ ‫‪35‬و‪:‬‬ ‫ﻈﻫ ﻈﻜﺒﺔ ܋ﻫ ﻉﺎﻩﺮ ﻈﻫ ﺟﺎل ﻩﻫ ﯾﻵﻮد ܓﻮا ﲟﺼﺎﺣﻗ و ﻞﺘ܈ ﻳܹﺄﻣﻮﻬﻳ ﻈﻫ ﳾء ﻘﻴﻵﺎ‪. . . . .‬‬ ‫‪: 35‬‬ ‫ان ا ﻴﺮﻼﺮ ﻛﺎل م ﺧ ّﻨﻮ وّ ل ا ﺿﲔ ﺧﺮاا ‪ . . .‬ﻛﺎل ﲰﻊܒ ﻟﻝ ﻩﻫ ܸﻮل ّاه‬ ‫‪: 36‬‬ ‫وﻛﻮل اﻣﻨﺒـﻲ اﻩﺎ ان ܕﻜﺬ܉ﻮا ﲝﻚ او ܓﺼﺪﻛﻮا ܉ﺒﺎﻂﻢ‪. . . .‬‬ ‫‪40‬و‪:‬‬ ‫ان اﻣﻨﺒـﻲ دﻉﺎ ﺟضﻉﺔ ﻩﻫ اﻣﻴﻵﻮد اﱃ دﻼﻫ اﻻܸ م وﺧﻮﻘﻵﻨ ܉ﻊﻜﺎ ّاه ﻘﻜﺎﻣﻮا ﻛﻴﻗ ﲣﻮﻘﻨﺎ ܉ﻊﻜﺎ ّاه وﳓﻫ ܉ﻨﺎء ّاه‬ ‫وﺣﺒﺎ ە ‪. . .‬‬ ‫‪: 42‬‬ ‫ان ﻠﻊ܈ ܋ﻫ اﻻܻﺮف وﻘﻨﺤﺎ‬ ‫܉ﻳ ﻩﻮܸﻰ‬ ‫܋ﻫ ﻉﺎ و ا ‪ . . .‬ﻛﺎﻻ ﻣﺮܸﻮل ّاه ان ﻠﻨܒ ﻬﺒﻴّﺎ ﻘﺄܓﻴﻨﺎ ܋ﻜﺘﺎ ﲨة ﻩﻫ اﻣܹﻪﺎء ﻞﻪﺎ ܓﻰ‬ ‫‪: 44‬‬ ‫ﰲ ܩﺪﯾܙ ”ܩﺪܚﻮا ﻈﻫ ܉ﲏ اܸﺮاﺋﻴﻢ وﻻ ﺣﺮج‪“.‬‬ ‫‪215‬‬ ‫‪index of ad th and th r‬‬ ‫‪: 46‬‬ ‫܉ﻜﻮل اﻣﻨﺒـﻲ ‪ ” :‬ﻩﻨܒ ܉ﻝ وﲟﻫ اﻮﺰﻟﻝ‪“.‬‬ ‫‪: 46‬‬ ‫ان اﻣﻴﻵﻮد ﻛﺎﻣﻮا ﻟﻦﻨﺒـﻲ‪ . . . .‬ﻛﺎل ܉ﲆ وﻥﻜﻨﻜﻨ اܩﺪܚـﺘﻨ وﺟﺤﺪﰎ ﻩﺎ ﻘﻴﻵﺎ ﻘﺄا ܋ﺮيء ﻩﻫ‬ ‫‪49‬و–‪: 49‬‬ ‫ﻛﺎل ﻧܹܬ ﻈﻪﺮ ﻞﺘﺎا ﻩﻫ اﻣﺘﻮ ا اﻣﻊﺮ܉ﻴﺔ ﻘﺠﺄ ܉ﻳ اﱃ اﻣﻨﺒـﻲ ﲾﻊﻢ ﯾﻜﺮ ووܩﻳ ܸﻮل ّاه ﯾﺘﻎ ّﻴﺮ ‪ . . . .‬ﻘﻜﺎل ﻻ ﺗܹﺄﻣﻮا‬ ‫ﻴﻢ اﻥﻜﺘﺎ ﻈﻫ ܻﻲء ‪. . .‬‬ ‫‪49‬و‪:‬‬ ‫و ّاه ﻣﻮ ﻞﺎن ﻩﻮܸﻰ ﺣﻴّﺎ ܉ﲔ اﻅﻵﺮﻞﻨ ﻩﺎ ّ‬ ‫ܩﻢ ﻣﻳ ‪. . .‬‬ ‫‪: 49‬‬ ‫ﻛﺎل ﻠﻨܒ ﻈﻨﺪ ﻈﻪﺮ ﲾﺎءە ﺟﻢ ﻩﻫ ﻈﺒﺪ اﻣﻜﻴܷ ﻘﴬ܉ﻳ ܉ﻊﺼﻰ ‪ . . .‬ﻛﺎل ﻬܒ اﻣﺬي ﻧܹܯܒ ﻞﺘﺎ داﻬﻴﺎل ‪. . .‬‬ ‫‪: 49‬‬ ‫ﻛﺪ اوܓﻴܒ ﺟﻮاﻩﻇ اﻥﻜﻦﻨ وﺧﻮاﲤﻳ ‪ . . . .‬اܓﻴﺘﻜﻨ ܉ﻵﺎ ܉ﻴﻀﺎء ﻬﻜﻴﺔ‪. . . .‬‬ ‫‪51‬و‪:‬‬ ‫ﻛﺎل‪ّ :‬‬ ‫”܉ﻦﻎﻮا ﻈﲏ وﻣﻮ ﯾﺔ وܩ ّﺪܚﻮا ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ وﻻ ﺣﺮج‪“.‬‬ ‫‪51‬و‪:‬‬ ‫ﻈﻫ ا܉ـﻲ ܸﻊﻴﺪ ﻛﺎل ﻞـﻨّﺎ ﻛﻊﻮدا ﻮﻜﺘ܈ ﻩﺎ ﻧܹﻪﻇ ﻩﻫ اﻣﻨﺒـﻲ ﳀﺮج ﻉﻦﻴﻨﺎ ﻘﻜﺎل ﻩﺎ ﻴﺬا ܕﻜﺘﺒﻮن؟ ﻘﻜﻦﻨﺎ ﻩﺎ ﻧܹﻪﻇ ﻩﻨﻝ‬ ‫ﻘﻜﺎل ﻞﺘﺎ ﻩﻇ ﻞﺘﺎ ّاه ܮﻦﺼﻮە‪ . . . .‬ﻬﻊﻨ ﲢﺪܚﻮا ﻈﲏ وﻻ ﺣﺮج ‪ . . .‬ﻬﺘﺤﺪث ﻈﻫ ܉ﲏ اܸﺮاﺋﻴﻢ ‪. . .‬‬ ‫‪: 51‬‬ ‫ان ܸﻮل ّاه ﻛﺎل‪” :‬ܩﺪܚﻮا ﻈﻫ ܉ﲏ اܸﺮاﺋﻴﻢ وﻻ ﺣﺮج وܩﺪܚﻮا ﻈﲏ ‪. . .‬‬ ‫‪52‬و‪:‬‬ ‫ﻩﻊﲎ ܩﺪﯾܙ ”ܩﺪܚﻮا ﻈﻫ ܉ﲏ اﴎاﺋﻴﻢ ‪. . .‬‬ ‫‪: 62‬‬ ‫ﻘﺎن ﰲ ܉ﻊﺾ ﻂﺮق اﻣﺒﺨﺎ ي ﻘﺮج ܸﻜﻗ ܉ﻴﱵ واا ﲟﻜﺔ ﻘﲋل ﺟﱪﯾﻢ ﻘﻙﺮج ﺻﺪ ي ﰒ ﻏܹه ‪. . . .‬‬ ‫‪63‬و‪:‬‬ ‫ﻈﻫ ﯾﺪ ܋ﻫ ا܉ܒ ‪ . . .‬ﻘﻎܼﻰ ܸﻮل ّاه ﰲ غﻦܹﻳ اﻣﻮي ‪ . . .‬ﻘﻜﺎل ﻞﺘ܈ } ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون ﻩﻫ اﳌﺆﻩﻨﲔ ‪. . . .‬‬ ‫‪: 63‬‬ ‫ﻛﻮﻣﻳ ﺻﲆ ّاه ﻉﻦﻴﻳ وܸﻦﻨ‪ ” :‬ﺟﻊﻨﺎ ﻩﻫ ا ﻵﺎد اﻻﺻﻎﺮ اﱃ ا ﻵﺎد اﻻﻞﱪ‪“.‬‬ ‫‪64‬و‪:‬‬ ‫وﻈﻫ اﻣﻨﺒـﻲ ‪” :‬ﻩﻫ ﻘ ّﺮ ܉ﺪﯾﻨﻳ ﻩﻫ ا ض اﱃ ا ض وان ﻞﺎن ܻﱪا ﻩﻫ اﻻ ض اܸـﺘﻮﺟﺒܒ ﻣﻳ ا ﻨﺔ ‪“. . .‬‬ ‫‪: 64‬‬ ‫وﰲ اﻣﺒﺨﺎ ي ﰲ اﻣﺘﻙܹﲑ ﻈﻫ ﯾﺪ ‪ . . .‬ان ܸﻮل ّاه ﻩﲆ ﻉﻦﻴﻳ }ﻻ ﻳܹـﺘﻮي اﻣﻜﺎﻉﺪون ﻩﻫ اﳌﺆﻩﻨﲔ ‪. . . .‬‬ ‫‪index of ad th and th r‬‬ ‫‪216‬‬ ‫‪65‬و‪:‬‬ ‫ﻛﺎل ﻠﻨܒ اﱃ ﺟﻨ܈ ܸﻮل ّاه ﻘﻎܼﻴﺘﻳ اﻣܹﻜﻴﻨﺔ ﻘﻮﻛﻊܒ ﳀﺬ ‪ . . .‬ﰒ ܸﺮي ﻈﻨﻳ ﻘﻜﺎل ﱄ ﻞﺘ܈ ﻘﻜﺘﺒܒ ﰲ‬ ‫ﻞﺘﻗ ‪. . . .‬‬ ‫‪66‬و‪:‬‬ ‫ﻈﻫ ا܋ﻫ ﻈﺒﺎ ان اܸﺎ ﻩﻫ اﳌܹﻦﻪﲔ ﻞﺎﻬﻮا ﻩﻇ اﳌܼﺮﻞﲔ ﻼﻜﱶون ‪. . . .‬‬ ‫‪: 68‬‬ ‫وﻛﺪ ﻛﺎل ﺻﲆ ّاه ﻉﻦﻴﻳ وܸﻦﻨ‪” :‬ﻻ ﯾﺆﻩﻫ اܩﺪﻞﻨ ﺣﱴ ﻼﻜﻮن ﻴﻮاە ܓﺒﻊﺎ ﳌﺎ ﺟﺌܒ ܉ﻳ‪“.‬‬ ‫‪: 70‬‬ ‫ﻛﺎل ﻠﻨﺎ ﻬﻊﺒﺪ ا ﺠﺮ ﻘﺎ ا وﺟﺪا ﺣﺠﺮا ‪. . . .‬‬ ‫‪80‬و‪:‬‬ ‫اﻬﻳ ﻛﺎل ﻩﻫ ﻛﺮ ܸﻮ اﻥﻜﻮܜﺮ ܸﻜﺎە ّاه ﻩﻫ ﻞﻢ ﻬﻵﺮ ﰲ ا ﻨﺔ ‪. . . .‬‬ ‫‪80‬و‪:‬‬ ‫ﻛﺎل ܸﻮل ّاه ﻩﻫ ﻛﺮ اا اﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ ﻈﻨﺪ ﻩﻨﺎﻩﻳ ﻩﺮ واܩﺪ ܉ﻊܙ ‪. . . .‬‬ ‫‪: 80‬‬ ‫ﻛﻮﻣﻳ ﻉﻦﻴﻳ اﻣܹ م‪” :‬اﻣﻴﺪ اﻣﻊﻦﻴﺎ اﳌﻨﻄﻴﺔ واﻣﻴﺪ اﻣܹﻙﲆ اﳌﻨﻄﺎ ‪. . .‬‬ ‫‪: 80‬‬ ‫وﻩﻨﻳ ﻛﻮﻣﻳ ﺻﲆ ّاه ﻉﻦﻴﻳ اﻣܹ م ﻣﻴܷ ﻩﻫ اﻩﱪ اﻩﺼﻴﺎم ﰲ اﻩܹﻙﺮ‪.‬‬ ‫‪81‬و‪:‬‬ ‫ﻛﺎل ܸﻮل ّاه ﺻﲆ ّاه ﻉﻦﻴﻳ وܸﻦﻨ ﻴﻮ ﳖﺮ ﰲ ا ﻨﺔ ܩﺎﻘﺘﺎە ﻩﻫ ﻴ܈ وغﺮاە ‪. . .‬‬ ‫‪81‬و‪:‬‬ ‫ﻈﻫ ﻧܷ ﻛﺎل ܉ﻴﻨﻪﺎ ﳓﻫ ﻈﻨﺪ ܸﻮل ّاه ا ا ﻏﻙﻰ اﻏﻙﺎء ﰒ ﻘﻇ ܸﻳ ﻩﺘﺒܹض ﻘﻜﻦﻨﺎ ﻩﺎ اﺿﺤﻜﻝ ا ܸﻮل ّاه ﻛﺎل‬ ‫ﻮﺰﻣܒ ﻬﻙﺎ ܸﻮ ‪ . . .‬ﻘﻜﺮ اا اﻈﻄﻴﻨﺎك اﻥﻜﻮܜﺮ ‪. . . .‬‬ ‫‪81‬و‪:‬‬ ‫وﰲ ا ﱪ وان ﻉﲆ ﻞﺎﻬﻳ اﻻ ܉ﻊﺔ ا ﻦﻙﺎء اﻻ ܉ﻊﺔ ‪ . . .‬وان ﻩﻫ ا܉ﻎﺾ واܩﺪا ﻩﻨﻵﻨ ‪. . . .‬‬ ‫‪: 81‬‬ ‫ﻈﻫ ﻧܷ ﻈﻨﻳ ﻩﺮﻘﻮﻉﺎ ﻴﻮ ﻬﻵﺮ ﰲ ا ﻨﺔ ‪. . .‬‬ ‫‪82‬و‪:‬‬ ‫ﻛﺎل ܸﻮل ّاه دܮﻦܒ ا ﻨﺔ وا ا ܉ﻨﻵﺮ ﳚﺮي ܉ﻴﺎﺿﻳ ܉ﻴﺎض اﻟﻦﱭ وܩﲆ ﻩﻫ اﻣﻊܹﻢ ‪. . . .‬‬ ‫‪82‬و‪:‬‬ ‫ﻈﻫ ܚﻮان ﻛﺎل ﻛﺎل ܸﻮل ّاه ا ﻈﻨﺪ ﻈﻜﺮ ﺣﻮﴈ ا ود اﻣﻨﺎ ﻈﻨﻳ ﻻﻴﻢ اﻣﻴﻪﻫ ‪. . .‬‬ ‫‪83‬و‪:‬‬ ‫ﻛﺎل اﻣﻨﺒـﻲ ﱪﯾﻢ ﻩﺎ ﻴﺬە اﻣﻨﺤﲑ اﻣﺘﻲ ﻩﺮﻬﻲ ّاه ܉ﻵﺎ؟ ‪. . .‬‬ ‫‪217‬‬ ‫‪index of ad th and th r‬‬ ‫‪84‬و‪:‬‬ ‫وﰲ ا ﺪﯾܙ ﻩﺎ ﻴﺬە اﻣﺒﺘﲑاء‬ ‫‪85‬و‪:‬‬ ‫ﻞﺎن ܸﻮل ّاه ﻼﺮﻘﻇ ﯾﺪﯾﻳ ا ا دܮﻢ ﰲ اﻣﺼ ‪. . .‬‬ ‫‪: 85‬‬ ‫ﯾܒ ܸﻮل ّاه ا ا ﻛﺎم اﱃ اﻣﺼ‬ ‫ﻘﻇ ﯾﺪﯾﻳ ‪. . . .‬‬ ‫‪: 85‬‬ ‫ﻛﺎل ﺻﻦﻴܒ ﻩﻇ اﻣﻨﺒـﻲ وﻩﻊﻲ ا܉ـﻲ ܋ﻜﺮ وﻈﻪﺮ ﻘﻦﻨ ﻼﺮﻘﻊﻮا ‪. . . .‬‬ ‫‪86– 85‬و‪:‬‬ ‫اﻬﻳ ى ܸﻮل ّاه ܩﲔ اﻘﺘﺘܧ اﻣﺼ‬ ‫‪86‬و‪:‬‬ ‫ﻛﺎل اﻣﻨﺒـﻲ ا‬ ‫ﻘﻇ ﯾﺪﯾﻳ ﺣﱴ ﳛﺎ ي ܉ﻵﻪﺎ ﻬﻴﻳ‪. . . .‬‬ ‫اﲣﺬ ا܋ﺮاﻴﻴﻨ ܮﻦﻴ وﻩﻮܸﻰ ﻞﻦﻴﻪﺎ ﻘﺒﻪﺎ اﺧﺘﺼﺼﺘﲏ؟ ‪. . . .‬‬ ‫‪89‬و‪:‬‬ ‫ﻛﺎل اﻣﻨﺒـﻲ ܉ﻊﺪ اﻬﺼﺮاﻘﻵﻨ ﻩﻨﻵﺎ اﻻن ﻬﻎﺰوﻴﻨ وﻻ ﯾﻎﺰوا‪.‬‬ ‫‪89‬و–‪: 89‬‬ ‫وﻛﺎل اﻣﻨﺒـﻲ اﻬﻳ ﻈﻈﻨ اﻣﻙﺘܧ‪.‬‬ ‫‪: 90‬‬ ‫ﻈﻫ ا܉ﻎﺔ ܋ﻫ ﺟﻊﺪ ﻛﺎل ﻧܼﺪ اﻣﻨﺒـﻲ ﻴﺬا اﻣܼﻊﺮ ﻘﺄﻈﺠﺒﻳ ‪ . . . .‬ﻘﻜﺎل اﱃ ﻼﻫ اﳌﻈﻵﺮ ‪. . .‬‬ INDEX OF QUR ĀN CITATIONS Sura 2 2:26 2:27 2:34 2:40 2:41 2:62 2:79 2:89 2:97 2:106 2:113 2:117 2:130 2:136 2:144 2:159 2:178 2:181 2:186 2:208 2:217 Sura 3 3:8 3:49 3:47 3:48 3:52 3:55 3:59 3:60 3:75 3:78 3:93 3:96 3:111 3:181 3:183 3:187 Sura 4 4:1 4:41 4:44 4:45 7b, 37a 30b, 37a 37a 30b, 37a–b 27b, 38a 38a 38b, 46b 38b, 45b 15b 38b 42a 41b, 56b 38b 23a 62b 15a 16a 46b 38b 38b 56a, 59b, 61b–62a 75a 39a 57a, 58a 57a 39a 53b 57a–56b, 58a 57a 47b 46b, 47b 5a, 18b, 13b, 31a, 44b, 46a 69b 91a 36a 39b 40a 60a 14b 14b 14b 4:47 4:48 4:82 4:84 4:94 4:95 4:96 4:97 4:127 4:153 4:163 14b 50b, 53a 64b 64b, 56b, 62b 64a, 60a 42b 42b Sura 5 5:13 5:17 5:18 5:21 5:41 5:45 5:48 5:64 5:68 5:72 47b 69a 40a, 41b 40a 14b 7b 27b 36a 46b 40b Sura 6 6:91 19a Sura 7 7:54 7:73 7:156 7:157 40b 58a 37b 46a Sura 9 9:30 9:32 41a–41b 92a Sura 10 10:94 36b Sura 11 11:12 11:109 67a 56b, 66a–67b Sura 12 12:84 12:111 56a 8a 55a, appendix: 4a 64b–65b 62b–63b 65b–66a 220 Sura 14 14:13 14:14 14:31 index of qur n citations 92a 92a 57b Sura 36 36:31 36:82 56b, 72b–73a 58b 56a 56a Sura 15 15:99 20a Sura 38 38:24 38:34 Sura 16 16:40 57a, 58b Sura 39 39:42 36b Sura 17 17:1 62b Sura 40 40:68 40:69 57a, 58b 57a Sura 18 18:27 18:46 46b 7a Sura 41 41:42 23a Sura 19 19:21 19:35 19:36 19:75 36a 57a 57a 57a Sura 42 42:33 42:35 59b 58b Sura 43 43:33 43:36–39 43:39 75b 74a–77a 56b Sura 45 45:10 45:14 45:23 45:24 69a 57b 56b, 68b 69a Sura 48 48:25 48:29 60a 19a, 47b Sura 53 53:28 41b Sura 51 51:47 55b Sura 58 58:17 37b Sura 67 67:22 16b Sura 85 85:21 46a Sura 108 77b–89b Sura 20 20:144 8a Sura 21 21:24 40a Sura 22 22:25 22:52 62b 56a Sura 24 24:63 21b Sura 25 25:41 25:42 25:43 68a 68a, 68b 67b–68a, 70a–71a Sura 26 26:227 Sura 27 27:8 Sura 32 32:1–9 32:3 32:9 32:10 32:11 32:21 92a 36b 71a 71b 71b 56b, 71a, 71b 56b, 71a, 72a 73a BIBLIOGRAPHY Manuscripts al-Asbahānī, Anwār al- aqā iq al-rabbānīyah fī tafsīr al-la ā if al-qur ānīyah, – Istanbul, Ragib Pasha 63. – Istanbul, Rustum Pasha 22–27. al-Biqā ī, al-Aqwāl al-qawīmah fī ukm al-naql min al-kutub al-qadīmah: – Dār al-Kutub (Egyptian National Library), tafsīr 49, 61 fols., dated 4 Rama ān 873 (18 March 1469). – Dār al-Kutub (Egyptian National Library), tafsīr 1269, pp. 245, dated 1354/ 1935. – Escorial ms. árabe 1540, 77 fols., dated 5 Dhū al- ijjah 873 (15 June 1469). – Escorial ms. árabe 1539, 92 fols., undated, written after 880/1475. ——, I hār al- a r li-asrār ahl al- a r, al-Madīnah, Ārif ikmat, tārīkh 3789. al-Sakhāwī, Irshād al-ghāwī bal is ād al- ālib wa-al-rāwī bi-tarjamat al-Sakhāwī, Leiden University, Cod. 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