بسم الله الرحمن الرحيم
قال تعالى : (( فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ (24) ))
قال تعالى : ((وَقَالَ فِرْعَوْنُ يَا أَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ فَاجْعَل لِّي صَرْحًا لَّعَلِّي أَطَّلِعُ إِلَىٰ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ (38))
قال تعالى : ((وَنَادَىٰ فِرْعَوْنُ فِي قَوْمِهِ قَالَ يَا قَوْمِ أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَٰذِهِ الْأَنْهَارُ تَجْرِي مِن تَحْتِي ۖ أَفَلَا تُبْصِرُونَ (51))
هذه الايات من دلائل النبوة بلا شك ولا ريب اذ هي من الاعجاز التاريخي ذلك ان الحقائق و الشواهد التاريخية التي تم اكتشافها من خلال علماء المصريات اثناء فك الرموز الهيروغليفية و دراسة الاثار المصرية اكدت بان كثيرا من الفراعنة ادعو الالوهية وكانوا بمثابة الملك الاله (و العياذ بالله ) على الارض لاهل مصر و هذه الحقيقة لم تذكرها التوراة ابدا .
وقد اغاظ هذا بعض اعداء الاسلام فاقتبسوا من كتاب Legends of the Jews الجزء الثاني هذا النص :
((Moses announced the first plague to Pharaoh one morning when the king was walking by the river’s brink. This morning walk enabled him to practice a deception. He called himself a god, and pretended that he felt no human needs. To keep up the illusion, he would repair to the edge of the river every morning, and ease nature there while alone and unobserved. At such a time it was that Moses appeared before him, and called out to him, "Is there a god that hath human needs?" "Verily, I am no god," replied Pharaoh, "I only pretend to be one before the Egyptians, who are such idiots, one should consider them asses rather than human beings))
https://www.originalsources.com/Docu...P5BHC6NZ3S69EP
و ادعو بهذا ان القران اقتبس من القصص الهاجادية و للرد على هذا الكذب نقول :
ان كتاب Legend of the Jews الفه الدكتور LOUIS GINZBERG سنة 1909 وقد جمع فيه القصص الاسرائيلية خارج العهد القديم سواءا كان هذا من المدراشات او من التلمود او من كتابات الاحبار الاخرى و تالله كان الاحرى باصحاب الدعوى ان ياتو بالمصادر الاصلية التي ذكرت هذه القصة و هي :
1. مدراش تنحوما
2. مدراش الخروج رباه
و النص من مدراش تنحوما الفصل Vaera 14 :
((And the Lord said unto Moses: “Rise up early in the morning, and stand before Pharaoh; lo, he cometh from the water” (Exod. 8:16). Why did Pharaoh go to the waters early in the morning? Because the wicked one boasted that since he was a god, he had no need to go to the water to relieve himself. Therefore he went out early in the morning so that no one would see him performing a demeaning act. That is why the Holy One, blessed be He, said to Moses: Rise up early in the morning, when he must (go out), and say unto him: Thus saith the Lord, the God of the Hebrews … for I will this time send all My plagues upon thy person, etc. (Exod. 9:14). Ordinarily, when a man desires to harm his enemy, he does so unexpectedly lest he be forewarned, but the Holy One, blessed be He, warned the wicked Pharaoh before each plague, as it is said: Behold, I will cause it to rain (ibid., v. 18), Behold, tomorrow will I bring locusts into thy border (ibid. 10:5). And He did so in each instance))
https://www.sefaria.org/Midrash_Tanc...a.14.1?lang=bi
ودعوى الاقتباس مردودة للسبب التالي :
ان كلا من مدراش تنحوما و مدراش خروج رباه تم تاليفهما بعد الاسلام فلا يصح نسبة الاقتباس الى الاسلام بل الصحيح ان كتبة المدراشين اقتبسوا دعوى الوهية فرعون لنفسه من القران .
1. مدراش تنحوما تم تاليفه بعد الفتح الاسلامي و قد يكون تالفيه تاخر الى القرن التاسع الميلادي .
نقرا من Encyclopedia Judaica :
(( The Middle Period
To the period from the Muslim conquest (c. 640 c.e.) to the end of the tenth century belong many variegated midrashic and aggadic works. In addition to the exegetical and homiletical types of Midrash, the above-mentioned composition by a single person belongs to this period. The most important group of Midrashim of this period – all of which are homiletical – are those of the Tanḥuma Midrash (*Tanḥuma Yelammedenu) group in which the old and the new are used indiscriminately. Of the exegetical Midrashim, particular mention may be made of Ecclesiastes Rabbah, Midrash Samuel, Midrash Proverbs (greatly influenced by the apocalyptic and Heikhalot literatures), Midrash Tehillim i, Exodus Rabbah i, and the series of smaller *Midrashim (Midreshei Zuta) to four of the five *scrolls. In all these too, marks of the old and the new, both in content and in form, appear together. Among the aggadic works the most important are: Seder Eliyahu Rabbah and Seder Eliyahu Zuta; Pirkei de-R. Eliezer (compiled apparently close to 750); Midrash Agur, also called Mishnat R. Eliezer; and a further series of smaller compositions. In most of them external influences from the Muslim (Pirkei de-R. Eliezer) or Byzantine (The Throne and Hippodrome of Solomon, etc.) eras can be seen.))
https://www.encyclopedia.com/philoso...udaism/midrash
و نقرا من Encyclopedia of Jewish Folklore and Traditions الصفحة 582:
(( TANHUMA (also known as Yelamdenu, ) a major work of that period , arranged according to portions of the pentateuch read in the synagogue containing early material as well as later starta, maybe as late as of the ninth century ))
2. مدراش خروج رباه تم تاليفه ايضا بعد الفتح الاسلامي وقد يكون تاليفه تاخر الى القرن العاشر الميلادي
نقرا من Encyclopedia Judaica :
(( The Middle Period
To the period from the Muslim conquest (c. 640 c.e.) to the end of the tenth century belong many variegated midrashic and aggadic works. In addition to the exegetical and homiletical types of Midrash, the above-mentioned composition by a single person belongs to this period. The most important group of Midrashim of this period – all of which are homiletical – are those of the Tanḥuma Midrash (*Tanḥuma Yelammedenu) group in which the old and the new are used indiscriminately. Of the exegetical Midrashim, particular mention may be made of Ecclesiastes Rabbah, Midrash Samuel, Midrash Proverbs (greatly influenced by the apocalyptic and Heikhalot literatures), Midrash Tehillim i, Exodus Rabbah i, and the series of smaller *Midrashim (Midreshei Zuta) to four of the five *scrolls. In all these too, marks of the old and the new, both in content and in form, appear together. Among the aggadic works the most important are: Seder Eliyahu Rabbah and Seder Eliyahu Zuta; Pirkei de-R. Eliezer (compiled apparently close to 750); Midrash Agur, also called Mishnat R. Eliezer; and a further series of smaller compositions. In most of them external influences from the Muslim (Pirkei de-R. Eliezer) or Byzantine (The Throne and Hippodrome of Solomon, etc.) eras can be seen.))
https://www.encyclopedia.com/philoso...udaism/midrash
و نقرا من Encyclopedia of Jewish Folklore and Traditions الصفحة 582:
(( Exodus Rabbah : A work that addresses the book of Exodus .... It has been dated to the tenth century, but its place has remained obscure ))
و نقرا من Encyclopedia Judaica:
(( In style and content Exodus Rabbah i often resembles later medieval Midrashim and aggadot, such as Sefer ha-Yashar. The redactor of Exodus Rabbah drew upon tannaitic literature, the Jerusalem Talmud, *Genesis Rabbah, *Leviticus Rabbah, *Lamentations Rabbah, and other early aggadic Midrashim of the amoraic period, and he made extensive use of the Babylonian Talmud and of Midrashim of the *Yelammedenu-Tanḥuma type. Such Midrashim were the chief source of the work, and many of its homilies occur in the various editions of the Tanḥuma, mostly in the printed one. The redactor of Exodus Rabbah broke the lengthy expositions of the Yelammedenu-Tanḥuma type, which included halakhic material as well, linking the shorter units to appropriate biblical verses, at the same time incorporating additional material from numerous other sources. In using legends of the Babylonian Talmud, the redactor tried, often not very successfully, to change their language from Babylonian to Galilean Aramaic. His intention apparently was to compile a Midrash, in continuation of Genesis Rabbah, on the Book of Exodus up to the point where the *Mekhilta begins. The redaction of Exodus Rabbah i took place, it seems, not earlier than the tenth century c.e))
https://www.encyclopedia.com/religio.../exodus-rabbah
هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم
