الرد على شبهة اقتباس القران قصة سجود الملائكة لادم عليه الصلاة و السلام

بسم الله الرحمن الرحيم


قال تعالى : (( وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا (50) ))

قال تعالى : (( وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ (34) ))

قال تعالى : (( إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِّن طِينٍ (71) فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ (72) فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ (73) إِلَّا إِبْلِيسَ اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ (74) قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ الْعَالِينَ (75) قَالَ أَنَا خَيْرٌ مِّنْهُ ۖ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ (76)))

قال تعالى : (( وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُن مِّنَ السَّاجِدِينَ (11) قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ ۖ قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ (12) قَالَ فَاهْبِطْ مِنْهَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيهَا فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ (13)))

قال تعالى : (( وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِّن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ (28) فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ (29) فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ (30) إِلَّا إِبْلِيسَ أَبَىٰ أَن يَكُونَ مَعَ السَّاجِدِينَ (31) قَالَ يَا إِبْلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ (32) قَالَ لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ (33) قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ (34) وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَىٰ يَوْمِ الدِّينِ (35) ))

قال تعالى : ((وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ (116) فَقُلْنَا يَا آدَمُ إِنَّ هَٰذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ (117))

كانت هذه قصة رفض ابليس عليه لعنة الله السجود لادم عليه الصلاة و السلام من القران الكريم ويدعي اعداء الاسلام اليوم من الملاحدة و المنصرين ان هذه القصة مقتبسة من كتب يهودية متاخرة و هي مجرد كتب تفسيرية تحتوي على الاساطير لا اقل و لا اكثر

و الحقيقة عكس ذلك اذ ان المتتبع للمصادر التي يدعون اقتباس القران منها لا تخلو ان تكون احد ثلاثة :

1. مصادر بعد الاسلام (بعد القرن السابع)

2. مصادر جمعت بشكل اولي قبل الاسلام بزمن بسيط و لكنها تعرضت لاضافات و تنقيحات كثيرة لقرون امتدت الى فترة ما بعد الاسلام

3. مصادر قبل الاسلام بقرون طويلة تمتد الى فترة ما قبل المسيح عليه الصلاة و السلام ويصل تراثها الشفهي الى زمان ابعد من ذلك


و المصادر التي يدعي هؤلاء الاقتباس منها هي :

1. المدراشات الثلاثة : مدراش فرقي العازر ، مدراش تكوين رباه و مدراش تنحوما .

2. سفر اخنوخ الثاني (المعروف بالترجمة السلافية لسفر اخنوخ)

3. كتاب Chronicles of Jerahmeel

4. الترجمة اللاتينية لكتاب حياة ادم و حواء

وسنرد باذن الله على كل نقطة على حدة



اولا : المدراشات الثلاثة

1. مدراش فرقي العازر :

النص المدعى للاقتباس :

مدراش فرقي العازر الجزء 11:

Adam stood and he began to gaze upwards and downwards. He saw all the creatures which the Holy One, blessed be He, had created; and he was wondering in his heart, and he began to praise and glorify his Creator, saying, "O Lord, how manifold are thy works !" (Ps. 104:24). He stood on his feet and was adorned with the Divine Image. His height was from east to west, as it is said, "Thou hast beset me behind and before" (Ps. 139:5). "Behind" refers to the west, "before" refers to the east. All the creatures saw him and became afraid of him, thinking that he was their Creator, and they came to prostrate || themselves before him.
https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.11.9?lang=en

الرد :
شبهة الاقتباس مردودة لعلتين :

1. مدراش فرقي العازر تم تاليفه بعد الاسلام فقيل في القرن التاسع وقيل في الثامن فالاقتباس اذا مستحيل هنا لانه متاخر عن الاسلام .

نقرا من الموسوعة اليهودية :
PIRḲE DE-RABBI ELI'EZER:

By: Joseph Jacobs, Schulim Ochser
Haggadicmidrashic work on Genesis, part of Exodus, and a few sentences of Numbers; ascribed to R. Eliezer b. Hyrcanus, and composed in Italy shortly after 833. It is quoted immediately before the end of the twelfth century under the following titles: Pirḳe Rabbi Eli'ezer ha-Gadol (Maimonides, "Moreh," ii., xxvi.); Pirḳe Rabbi Eli'ezer ben Hyrcanus ("Seder R. Amram," ed. Warsaw, 1865, p. 32a); Baraita de-Rabbi Eli'ezer("'Aruk," s.v. ; Rashi on Gen. xvii. 3; gloss to Rashi on Meg. 22b; David Ḳimḥi, "Shorashim," s.v. ); Haggadah de-Rabbi Eli'ezer ben Hyrcanus (R. Tam, in Tos. Ket. 99a).
http://www.jewishencyclopedia.com/ar...rabbi-eli-ezer

بل على العكس فان هذا المدراش تاثر مؤلفه كثيرا بالاسلام و ليس العكس و حتى في القصص المتعلقة بادم عليه الصلاة و السلام

وذكرت الموسوعة اليهودية ذلك نقلا عن المستشرق زونز :
Another legend connects the building of the Kaaba with Abraham. When the time came for Adam to die, he had forgotten the gift of forty years to David, and had to be reminded of it by the Angel of Death. He is said to have been buried in the "Cave of Treasures"—a Christian, rather than a Jewish, idea. Several of these peculiar features are found again in the Pirḳe de-Rabbi Eliezer, a work that was compiled under Arabic influence (Zunz, "G. V." 2d ed., pp. 289 et seq.).
http://www.jewishencyclopedia.com/articles/758-adam

و نقرا في مقدمة مدراش فرقي العازر :
Composed in Talmudic Israel/Babylon (c.630 - c.1030 CE). Pirke de-Rabbi Eliezer (Chapters of Rabbi Eliezer) is an aggadic-midrashic work on the Torah containing exegesis and retellings of biblical stories. The composition enjoyed widespread circulation and recognition throughout Jewish history, and continues to do so in the present. Traditionally, it has been understood to be a tannaitic composition which originated with the tanna Rabbi Eliezer ben Hyrcanus, - a disciple of Rabbi Yohanan ben Zakai and teacher of Rabbi Akiva - and his disciples. However, modern scholarship has shown the book in fact a a medieval work from the 8th Century. The work is divided into 54 chapters, which may be divided into seven groups. Pirke De-Rabbi Eliezer comprises exegesis, legends and folklore, as well as astronomical discussions related to the story of the Creation. The author dwells longest on the description of the second day of Creation, in which the Ma'aseh ha-Merkavah (Ezek. i.) is described in various forms.
https://www.sefaria.org/Pirkei_DeRabbi_Eliezer?lang=en


2. النص يختلف عن النص القراني في عدة نقاط :

نص المدراش يتكلم عن سجود جميع المخلوقات لا الملائكة بينما النص القراني يتكلم عن سجود الملائكة

نص المدراش يخلو من امر الله عز وجل بالسجود لادم عليه الصلاة و السلام

نص المدراش يذكر ان السجود جاءت نتيجة لخوف من ادم عليه الصلاة و السلام لانه وبحسب النص ظنوا ان ادم عليه الصلاة و السلام هو الله و العياذ بالله بينما القران يذكر ان سجود الملائكة تم نتيجة امر الهي .


2. مدراش تكوين رباه :

النص المدعى للاقتباس :

مدراش تكوين رباه الجزء الثامن :

Said R’ Hosha`ya: In the moment that the Holy One created Adam Harishon, the first Human, the ministering angels erred and sought to say ‘Holy/Qadosh’ before him (to worship him) . . . What did the Holy One do? ‘He cast upon him deep sleep’ [Gn 2:21] and all knew that he was Adam.https://www.sefaria.org/Bereishit_Rabbah.8.10?lang=en

و دعوى الاقتباس هنا مردودة لسببين :

1. مدراش تكوين رباه تم تاليفه في القرن الرابع او الخامس الميلادي حسب قول المحققين و هو قبل الاسلام الا انه تعرض لكثير من الاضافات و التنقيحات و التغيير على مدى القرون مما يدعونا للشك في ان مثل هذا النص وجد قبل الاسلام .

نقرا من مقدمة المدراش :
Composed in Talmudic Israel/Babylon (500 CE). Bereshith Rabbah (The Great Genesis) is a midrash comprising a collection of rabbinical homiletical interpretations of the Book of Genesis. It contains many simple explanations of words and sentences, often in Aramaic, suitable for the instruction of youth. It also contains varied haggadic expositions popular in the public lectures of the synagogues and schools. The tradition that Rabbi Hoshaiah is the author of Genesis Rabbah may be taken to mean that he began the work as numerous additions have been made over the subsequent years before it was redacted (4th-5th Century CE). The editor strung together various longer or shorter explanations and haggadic interpretations of the successive passages, sometimes anonymously, sometimes citing the author. Even then the text was probably not closed, for longer or shorter passages could always be added, the number of prefatory passages to a section be increased, and those existing be enlarged by accretion. It is divided into sections variably numbered between 97-101. This arrangement shows some similarity with the triennial reading of the Torah as was practised in Israel.
https://www.sefaria.org/Bereishit_Rabbah?lang=en


و نقرا من الموسوعة اليهودية :
Perhaps the comments on Genesis were originally divided into parashiyot that corresponded with the above-mentioned sections of the text, and that contained the beginnings of the simplest introductions, as indeed the first traces of such introductions are found also in the tannaitic Midrash. But the embellishment of the parashiyot with numerous artistic introductions—which points to a combination of the form of the running commentary with the form of the finished homilies following the type of the Pesiḳta and Tanḥuma Midrashim—was certainly the result of the editing of the Bereshit Rabbah that is now extant, when the material found in collections and traditions of the haggadic exegesis of the period of the Amoraim was taken up in the Midrash, and the Bereshit Rabbah was given its present form, if not its present bulk. Perhaps the editor made use also of different collections on the several parts of Genesis.
...It is difficult to ascertain the exact date of the actual editing of the Bereshit Rabbah; it was probably undertaken not much later than that of the Jerusalem Talmud. But even then the text was probably not finally closed, for longer or shorter passages could always be added, the number of prefatory passages to a parashah be increased, and those existing be enlarged by accretion. Thus, beginning with the sidra Wayishlaḥ, extensive passages are found that bear the marks of the later Haggadah, and have points of connection with the Tanḥuma homilies. The passages were probably added at an early date, since they are not entirely missing in the older manuscripts, which are free from many other additions and glosses that are found in the present editions. In the concluding chapters the Bereshit Rabbah seems to have remained defective. In the parashiyot of the sidra Wayiggash the comment is no longer carried out verse by verse; the last parashah of this pericope, as well as the first of the sidra Wayeḥi, is probably drawn from Tanḥuma homilies; the comment to the whole 48th chapter of Genesis is missing in all the manuscripts (with one exception), and to verses 1-14 in the editions; the remaining portion of this sidra, the comment on Jacob's blessing (Gen. xlix.), is found in all the manuscripts—with the above-mentioned exceptions—in a revision showing later additions, a revision that was also used by the compiler of the Tanḥuma Midrash edited by Buber.
http://www.jewishencyclopedia.com/ar...ereshit-rabbah


نقرا من ENCYCLOPEDIA JUDAICA:
Nevertheless, the question of "exactly what a rabbinic redactor does with the material he is revising" can be determined only on the level of individual passages, and it is more than likely that in some cases the redactor of Genesis Rabbah reworked an earlier literary tradition which is preserved in a more original form in the Jerusalem Talmud, whereas in other cases the opposite may be the case. This can be explained by positing that some of the aggadot and halakhot which occur in both Genesis Rabbah and the Jerusalem Talmud were derived from earlier common sources (perhaps from oral traditions). Alternatively, both Genesis Rabbah and the Jerusalem Talmud may have undergone successive revisions (as did the Babylonian Talmud), even after they took on a fairly distinct and identifiable literary form as redactional wholes, such that either one of them could have drawn upon a version of the other which differs in some respects from the works which we possess today. Therefore the artificial linking of the important issue of the nature of rabbinic redactional revision of earlier literary sources to the broader (and far less significant) question of possible literary dependence of one or the other of these two finished and complete literary works on the other only leads to methodological and conceptual confusion.
https://www.encyclopedia.com/religio...genesis-rabbah

و كل هذا مع الاخذ بعين الاعتبار ان اقدم مخطوطتين لهذا المدراس ترجعان الى القرنين الحادي عشر و الثاني عشر !!! فلا يمكن حينها التاكد من صحة اصالة النص المدعى للاقتباس

نقرا من المصدر السابق :
This edition is one of the finest such works of modern rabbinic scholarship. It was begun by J. *Theodor in 1903 and completed in 1936 by Ḥ. *Albeck, who also wrote the introduction. From the numerous manuscripts at his disposal, Theodor chose the London manuscript, written about the middle of the 12th century. Careful examination of the manuscripts by Albeck, however, established the manuscript Vatican 30, copied in the 11th century, as superior. The London manuscript is probably a later formulation of the same tradition recorded in the Vatican manuscript.
https://www.encyclopedia.com/religio...genesis-rabbah


2. الاختلافات الشاسعة بين النص المدعى للاقتباس و بين النص القراني :

النص المدراشي يذكر ان الملائكة يتحدث عن ارادة الملائكة تلقيب ادم عليه الصلاة و السلام بالقدوس بينما النص القراني يتحدث عن السجود

النص المدراشي يخلو من امر الله عز وجل للملائكة على عكس القران

النص المدراشي يتكلم عن انامة الله عز وجل للملائكة حتى لا يلقبوا ادم عليه الصلاة و السلام بالقدوس بينما النص القراني يتكلم عن امتثال الملائكة عليهم السلام لله عز وجل بالسجود لادم عليه الصلاة و السلام .


3. مدراش تنحوما :

النص المدعى للاقتباس :

مدراش تنحوما PEKUDE 3
There were twelve hours in that day. During the first hour He collected the dust for the body of man; in the second hour He kneaded the dust of the east and the west together, as it is said: Thou hast hemmed me in behind and before (Ps. 139:4). Behind refers to the west, and before to the east, as is said: Before the east side (Exod. 38:13). The creatures of the earth saw him and feared him. They believed that he was their creator. They came and bowed down before him, and he said to them: “Why do you come to bow before me?” “All of us have come because we have seen all the creatures that the Holy One, blessed be he, has created.
https://www.sefaria.org/Midrash_Tanc...i.3.18?lang=en

دعوى الاقتباس مردودة لسببين :

1. مدراش تنحوما ماتخر عن الاسلام فقد تم تاليفه حسب راي كثير من النقاد في فترة ما بعد الفتح الاسلامي للشام :

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


2. الاختلافات بين القصة القرانية و القصة المدراشية :

نفس الاختلافات بين النص القراني و بين نص مدراش فرقي العازر

القصة المدراشية هنا تذكر ان سجود المخلوقات كان بسبب ظنهم ان ادم عليه الصلاة و السلام هو الله عز وجل و العياذ بالله

القصة المدراشية هنا تذكر ان ادم عليه الصلاة و السلام سال المخلوقات بعد سجودهم له عن سبب السجود (و هذا غير موجود في القصة القرانية) .

يتبع باذن الله

ثانيا : سفر اخنوخ الثاني (الترجمة السلافية لسفر اخنوخ) .

النص المدعى للاقتباس :
الفصل الواحد و الثلاثون لسفر اخنوخ الثاني
1 Adam has life on earth, and I created a garden in Eden in the east, that he should observe the testament and keep the command.
2 I made the heavens open to him, that he should see the angels singing the song of victory, and the gloomless light.
3 And he was continuously in paradise, and the devil understood that I wanted to create another world, because Adam was lord on earth, to rule and control it.
4 The devil is the evil spirit of the lower places, as a fugitive he made Sotona from the heavens as his name was Satanail (Satan), thus he became different from the angels, (but his nature) did not change (his) intelligence as far as (his) understanding of righteous and sinful (things).
5 And he understood his condemnation and the sin which he had sinned before, therefore he conceived thought against Adam, in such form he entered and seduced Eva (Eve), but did not touch Adam.

دعوى الاقتباس مردودة لسببين :

1. سفر اخنوخ الثاني متاخر عن الاسلام حيث يرجع هذا العمل الى القرن العاشر او الحادي عشر

نقرا من ECYCLOPEDIA OF JUDAICA:
ENOCH, SLAVONIC BOOK OF (known as ii Enoch ; abbr. ii En. ; also entitled the Book of the Secrets of Enoch , or several variations on this), apocryphal work translated in the tenth or 11th century from Greek into Slavonic. The dating is deduced from the evidence of certain linguistic peculiarities. The first complete edition of the work was published by A. Popov in 1880. It was edited and studied by M. Sokolov (1899 and 1910) who made a special examination of the quotations from Old Russian literature it contains. An edition and translation of the work into French was made by A. Vaillant (1952). There are considerable differences between the two recensions (one long and one short) found in the manuscripts.
https://www.encyclopedia.com/religio...-slavonic-book

و حسب الموسوعة اليهودية فان سفر اخنوخ الاول (اليوناني و الذي منه جاءت الترجمة السلافية المعروفة بسفر اخنوخ الثاني) ليس من المصادر التي تحتوي على القصة او ما يشابهها فهي اذا مجرد عمل اضافي في الترجمة السلافية

نقرا من الموسوعة اليهودية :
Far older, and blended with Babylonian mythology (Isa. xiv. 12), is the story preserved in Adam and Eve, the Slavonic Book of Enoch, xxxi. 3-6 (compare Bereshit Rabbati, ed. Epstein, p. 17; Pirḳe R. El. xiii.; Chronicle of Jerahmeel, xxii.; and Koran, sura ii. 34; xv. 30), according to which all the angels were commanded by Michael the archangel to pay homage to the image of God; whereupon all bowed before Adam except Satan, who, in punishment for his rebelliousness, was hurled from his heavenly
heights to the depth of the abyss, while his vacant throne was reserved for Adam, to be given to him at the time of the future resurrection.
http://www.jewishencyclopedia.com/articles/758-adam


2. الاختلافات الشاسعة بين القصتين :

لا وجود لامر بالسجود للملائكة و لا حتى سجود المخلوقات و لا امتناع ابليس لعنه الله عن السجود و لا كل ذلك انما هي اشارة طفيفة في العدد الخامس لاثم ارتكبه ابليس لعنه الله سابقا دون تحديد ما هو هذا الاثم .

يتبع باذن الله

ثالثا : كتاب Chronicles of Jerahmeel :

النص المدعى للاقتباس :

الفصل السادس من الكتاب الصفحة 18 :
God; his height extended from the east to the west, as it is said, 'Behind and in front Thou hast formed me.' Behind, that is the west, and in front, that is the east. All the creatures saw him and were afraid of him; they thought he was their creator, and prostrated themselves before him. Adam then said to the animals: 'Why do you come and prostrate yourselves before me?
https://www.sacred-texts.com/bib/coj/coj010.htm

دعوى الاقتباس مردودة لسببين :

1. هذا الكتاب تم تاليفه في القرن الرابع عشر الميلادي اي بعد سبع قرون من ظهور الاسلام !! فهو متاخر جدا !!!

نقرا من مقدمة الكتاب الصفحة 21 :
. I had the whole manuscript copied out, with a view to its ultimate publication, in 1888. And now the first part of it, dealing with Scripture history from the Creation down to the death of Judas Maccabeus, forms the present publication. The compilation of the manuscript is due to a certain Eleasar ben Asher the Levite, who lived at the beginning of the fourteenth century somewhere in the Rhine Provinces, and whose preface I have reproduced as faithfully as possible. In it he states that he has collected the books from far and wide, and combined them into one consecutive whole, fully conscious of the fact that no such book had ever been prepared before, and charging his children with the faithful preservation of this record of his labours of many years, continued under great stress and with great difficulties.
https://www.sacred-texts.com/bib/coj/coj003.htm


2. الاختلافات بين القصة القرانية و بين ما هو موجود في كتاب Chronicles of Jerahmeel:

نفس الاختلافات بين القصة القرانية و القصة في مدراش تنحوما تقريبا


يتبع باذن الله مع الجزء الاخير و هو كتاب حياة ادم و حواء الابوكريفي (الابوكريفي حسب اعتقاد اليهود و النصارى اليوم)

رابعا : الترجمة اللاتينية لكتاب حياة ادم و حواء المعروف ب Vita Adami et Evae:


انقل النص المدعى للاقتباس من الموسوعة اليهودية :
But one day when the guarding angels had ascended to heaven to sing their hymn () to the Lord (Ḥul. 91b), Satan thought the time opportune to carry out his evil designs against Adam. Satan hated Adam, for he regarded him as the cause of his fall. After God had created man, He ordered all the angels to prostrate themselves before Adam, but Satan rebelled against God's command, despite the direct bidding of Michael "to worship the image of YHW" (), and answered proudly: "If God be angry against me, I will exalt my throne above the stars of God" (compare Isa. xiv. 13). Whereupon God "cast him out from heaven with all his host of rebellious angels" (Slavonic Book of Enoch, xxxi. 18, and Mek., Shirah, § 2).
http://www.jewishencyclopedia.com/ar...9-adam-book-of

و الكتاب له نظير باليونانية و يسمى ب Apocalypsis Mosis اي رؤيا موسى

و اقول : ان دعوى الاقتباس هنا قائمة على اساس باطل الا و هي دعوى ان هذا السفر لا اصل له و هو عمل منحول لبعض الربانيين و الاحبار لمجرد عدم دخوله في قانونية اسفار الكتاب المقدس اليوم

و هذا مردود لاكثر من سبب :

اولا : ان الترجمة اللاتينية لكتاب حياة ادم و حواء Vita Adami et Evae و الترجمة اليونانية Apocalypse of Moses مقتبسان من اصل عبري مفقود يرجع تاريخ تدوينه الى فترة ما قبل تدمير الهيكل الثاني بل الى فترة ما قبل المسيح عليه الصلاة و السلام و تحديدا الفترة الهيلينية و هذا يعني انه قد يكون مستمد من تراث شفهي اقدم

نقرا من الموسوعة اليهودية :
There can be no doubt, however, that there existed at an early date, perhaps even before the destruction of the Second Temple, a collection of legends of Adam and Eve which have been partially preserved, not in their original language, but somewhat changed. It is possible to prove that the apocryphas, Apocalypsis Mosis— as Tischendorf, following a copyist's erroneous inscription, called the book—and Vita Adæ et Evæ, and to a certain degree even their Slavonic, Syriac, Ethiopic, and Arabic offshoots, are of identical Jewish origin. According to these apocryphal works and to the Eastern and Western forms of the Apocalypsis, the Jewish portion of the Book of Adam must have read somewhat as follows (the parallels in apocryphal and rabbinical literature are placed in parentheses)
http://www.jewishencyclopedia.com/ar...9-adam-book-of

نقرا من الموسوعة البريطانية :
Biography was an extremely popular literary genre during the late Hellenistic period of Judaism (3rd century BC to 3rd century AD), and legends of biblical figures were numerous. But all surviving Haggada (folk stories and anecdotes) about Adam and Eve are Christian works and are preserved in a number of ancient languages (e.g., Greek, Latin, Ethiopic). Although all Aramaic and Hebrew texts have been lost, the basic material was presumably of Jewish authorship

https://www.britannica.com/topic/Life-of-Adam-and-Eve

ويقدر تاريخ تدوين الترجمتين اليونانية و اللاتينية بين الاعوام 20 قبل الميلاد - 70 بعد الميلاد

نقرا من الموسوعة البريطانية :
Extant versions of the Life of Adam and Eve have consequently been used to reconstruct the supposed original, which was probably composed sometime between 20 BC and AD 70, because the apocalyptic portion of the work (chapter 29) seems to imply that the Herodian Temple of Jerusalem was functioning when the book was written. The book is primarily noteworthy for its imaginative retelling of the biblical story and for its inclusion of visions and angelology, both characteristic of Hellenistic religious writing
https://www.britannica.com/topic/Life-of-Adam-and-Eve


ثانيا : السفر خالي من الاضافات النصرانية حسب اقوال النقاد فتراجمه تخلو من التعديلات و التنقيحات النصرانية مما يزيدنا وثاقة بقوة ارتباط هاتين الترجمتين بالاصل العبري :

نقرا من الموسوعة اليهودية :
The reconstruction of the Jewish Book of Adam here attempted may be hypothetical in some points, for neither the Apoc. Mosis nor the Vita can be considered to represent a true copy of the original. But it makes clear that these two apocryphas are based on the Hebrew or Aramaic Book of Adam and that the latter belongs to the midrashic literature, as many of its allusions can only be explained by the Midrash.
...With regard to the alleged Christian elements and reminiscences of the New Testament in the Apoc. Mosis and Vita they will be sufficiently characterized by the following examples: Apoc. Mosis, iii., "Child of Wrath," is based on a haggadic etymology of the name Cain, and has nothing to do with Eph. ii. 3; and Apoc. Mosis, xix., "Lust is the beginning of all sin," is thoroughly Jewish (see above), and need not therefore have been taken from such a source as James, i. 15. This, moreover, is the case with all the other alleged Christian passages in the Apoc. Mosis, which would prove nothing, even if they were of Christian origin; for it can not be surprising to find Christian allusions in the language of a book so widely read among Christians as the Apocrypha. Even passages where one would expect that a Christian editor or compiler would interject Christological notions are quite free from them; all of which tends to show that neither the Apoc. Mosis nor the Vita was in any way tampered with by Christian writers.http://www.jewishencyclopedia.com/articles/759-adam-book-of


ثالثا : ان هذا السفر و هو كتاب حياة ادم و حواء يعتبر اقدم سفر يتكلم عن كون الشيطان هو الحية التي اغوت ادم و حواء في سفر التكوين بل لا يوجد سفر من اسفار العهد القديم يذكر ان الحية كانت ابليس و لا يوجد اي موضع حتى في العهد الجديد يذكر ان الحية كانت ابليس الا في سفر الرؤيا فقط و هو اخر اسفار العهد الجديد !!! بل لا يوجد اي نص في العهد القديم باكمله يذكر سقوط ابليس من السماء (باستثناء نص مبهم في اشعياء 14 :12 (كيف سقطت من السماء يا زهرة بنت الصبح) اولوها بانها تعني سقوط ابليس ) و سقوط ملائكته كذلك بعد حربهم مع الملائكة الصالحين بقيادة ميكائيل
.(سفر رؤيا يوحنا اللاهوتي 12: 7) وَحَدَثَتْ حَرْبٌ فِي السَّمَاءِ: مِيخَائِيلُ وَمَلاَئِكَتُهُ حَارَبُوا التِّنِّينَ، وَحَارَبَ التِّنِّينُ وَمَلاَئِكَتُهُ (سفر رؤيا يوحنا اللاهوتي 12: 8) وَلَمْ يَقْوَوْا، فَلَمْ يُوجَدْ مَكَانُهُمْ بَعْدَ ذلِكَ فِي السَّمَاءِ.
(سفر رؤيا يوحنا اللاهوتي 12: 9) فَطُرِحَ التِّنِّينُ الْعَظِيمُ، الْحَيَّةُ الْقَدِيمَةُ الْمَدْعُوُّ إِبْلِيسَ وَالشَّيْطَانَ، الَّذِي يُضِلُّ الْعَالَمَ كُلَّهُ، طُرِحَ إِلَى الأَرْضِ، وَطُرِحَتْ مَعَهُ مَلاَئِكَتُهُ.


(سفر رؤيا يوحنا اللاهوتي 20: 2) فَقَبَضَ عَلَى التِّنِّينِ، الْحَيَّةِ الْقَدِيمَةِ، الَّذِي هُوَ إِبْلِيسُ وَالشَّيْطَانُ، وَقَيَّدَهُ أَلْفَ سَنَةٍ،



و كل هذا لا نجده في سفر التكوين ، نقرا من سفر التكوين 3
1. وَكَانَتِ الْحَيَّةُ أَحْيَلَ جَمِيعِ حَيَوَانَاتِ الْبَرِّيَّةِ الَّتِي عَمِلَهَا الرَّبُّ الإِلهُ، فَقَالَتْ لِلْمَرْأَةِ: «أَحَقًّا قَالَ اللهُ لاَ تَأْكُلاَ مِنْ كُلِّ شَجَرِ الْجَنَّةِ؟» 2 فَقَالَتِ الْمَرْأَةُ لِلْحَيَّةِ: «مِنْ ثَمَرِ شَجَرِ الْجَنَّةِ نَأْكُلُ،
3 وَأَمَّا ثَمَرُ الشَّجَرَةِ الَّتِي فِي وَسَطِ الْجَنَّةِ فَقَالَ اللهُ: لاَ تَأْكُلاَ مِنْهُ وَلاَ تَمَسَّاهُ لِئَلاَّ تَمُوتَا».
4 فَقَالَتِ الْحَيَّةُ لِلْمَرْأَةِ: «لَنْ تَمُوتَا!
5 بَلِ اللهُ عَالِمٌ أَنَّهُ يَوْمَ تَأْكُلاَنِ مِنْهُ تَنْفَتِحُ أَعْيُنُكُمَا وَتَكُونَانِ كَاللهِ عَارِفَيْنِ الْخَيْرَ وَالشَّرَّ».
6 فَرَأَتِ الْمَرْأَةُ أَنَّ الشَّجَرَةَ جَيِّدَةٌ لِلأَكْلِ، وَأَنَّهَا بَهِجَةٌ لِلْعُيُونِ، وَأَنَّ الشَّجَرَةَ شَهِيَّةٌ لِلنَّظَرِ. فَأَخَذَتْ مِنْ ثَمَرِهَا وَأَكَلَتْ، وَأَعْطَتْ رَجُلَهَا أَيْضًا مَعَهَا فَأَكَلَ.
7 فَانْفَتَحَتْ أَعْيُنُهُمَا وَعَلِمَا أَنَّهُمَا عُرْيَانَانِ. فَخَاطَا أَوْرَاقَ تِينٍ وَصَنَعَا لأَنْفُسِهِمَا مَآزِرَ.
8 وَسَمِعَا صَوْتَ الرَّبِّ الإِلهِ مَاشِيًا فِي الْجَنَّةِ عِنْدَ هُبُوبِ رِيحِ النَّهَارِ، فَاخْتَبَأَ آدَمُ وَامْرَأَتُهُ مِنْ وَجْهِ الرَّبِّ الإِلهِ فِي وَسَطِ شَجَرِ الْجَنَّةِ.
9 فَنَادَى الرَّبُّ الإِلهُ آدَمَ وَقَالَ لَهُ: «أَيْنَ أَنْتَ؟».
10 فَقَالَ: «سَمِعْتُ صَوْتَكَ فِي الْجَنَّةِ فَخَشِيتُ، لأَنِّي عُرْيَانٌ فَاخْتَبَأْتُ».
11 فَقَالَ: «مَنْ أَعْلَمَكَ أَنَّكَ عُرْيَانٌ؟ هَلْ أَكَلْتَ مِنَ الشَّجَرَةِ الَّتِي أَوْصَيْتُكَ أَنْ لاَ تَأْكُلَ مِنْهَا؟»
12 فَقَالَ آدَمُ: «الْمَرْأَةُ الَّتِي جَعَلْتَهَا مَعِي هِيَ أَعْطَتْنِي مِنَ الشَّجَرَةِ فَأَكَلْتُ».
13 فَقَالَ الرَّبُّ الإِلهُ لِلْمَرْأَةِ: «مَا هذَا الَّذِي فَعَلْتِ؟» فَقَالَتِ الْمَرْأَةُ: «الْحَيَّةُ غَرَّتْنِي فَأَكَلْتُ».
14 فَقَالَ الرَّبُّ الإِلهُ لِلْحَيَّةِ: «لأَنَّكِ فَعَلْتِ هذَا، مَلْعُونَةٌ أَنْتِ مِنْ جَمِيعِ الْبَهَائِمِ وَمِنْ جَمِيعِ وُحُوشِ الْبَرِّيَّةِ. عَلَى بَطْنِكِ تَسْعَيْنَ وَتُرَابًا تَأْكُلِينَ كُلَّ أَيَّامِ حَيَاتِكِ.
15 وَأَضَعُ عَدَاوَةً بَيْنَكِ وَبَيْنَ الْمَرْأَةِ، وَبَيْنَ نَسْلِكِ وَنَسْلِهَا. هُوَ يَسْحَقُ رَأْسَكِ، وَأَنْتِ تَسْحَقِينَ عَقِبَهُ».

و هذا يعني ان دعوى الاقتباس من كتاب حياة ادم و حواء من جهة المنصرين ملزمة لهم ايضا في مثل هذه المواضع و كما قال المثل : رمتني بدائها و انسلت .

نقرا من الموسوعة اليهودية :
The high development of the demonology of the New Testament presupposes a long period of evolution. In the Gospels the beliefs of the lower orders of society find expression, and Satan and his kingdom are regarded as encompassing the entire world, and are factors in all the events of daily life. In strict accordance with his manifold activity he bears many names, being called "Satan" (Matt. iv. 10; Mark i. 30, iv. 15; Luke x. 18 et passim), "devil" (Matt. iv. 1 et passim), "adversary" (I Peter v. 8, ἀντίδικος; I Tim. v. 14, ἀντικείμενος), "enemy" (Matt. xiii. 39), "accuser" (Rev. xii. 10), "old serpent" (ib. xx. 2), "great dragon" (ib. xii. 9), Beelzebub (Matt. x. 25, xii. 24, et passim), and Belial (comp. Samael). The fall of Satan is mentioned in Luke x. 18, John xii. 31, II Cor. vi. 16, and Rev. xii. 9. He is the author of all evil (Luke x. 19 et passim; Acts v. 3; II Cor. xi. 3; Ephes. ii. 2), who beguiled Eve (II Cor. xi. 3; Rev. xii. 9), and who brought death into the world (Heb. ii. 13), being ever the tempter (I Cor. vii. 5; I Thess. iii. 5; I Peter v. 8), even as he tempted Jesus (Matt. iv.). The belief in the devil as here developed dominated subsequent periods, and influenced indirectly the Jews themselves; nor has it been entirely discarded to-day.
Satan and his host are mentioned comparatively seldom in the Talmud and Midrash, although the material on this subject is not without importance.

http://www.jewishencyclopedia.com/articles/13219-satan


رابعا : لم يكن للمسيحيين الاوائل و لا اباء الكنيسة نفس النظرة تجاه الاسفار الابوكريفية كما للنصارى اليوم بل ان في العهد الجديد اقتباسات واضحة من اسفار ابوكريفية .

نقرا مثلا من قاموس الكتاب المقدس :
ويقتبس كاتب رسالة يهوذا في عددي 14و15 سفر أخنوخ ص 1: 9. وكذلك يوجد لبعض الأقوال الخاصة بأواخر الأيام في العهد الجديد ما يقابلها في سفر أخنوخ. و في سفر أخنوخ. وقد اقتبس بعض الآباء في العصور المسيحية الأولى بعض أقوال هذا السفر. ومن بين هؤلاء جاستين الشهيد وأرينيوس وأكليمندوس الاسكندري وأوريجانوس. ولكن قادة المسيحيين فيما بعد أنكروا هذا الكتاب ورفضوه. ومن بين هؤلاء يوحنا فم الذهب وأغسطينوس وجيروم أو أورينيموس. ولم يعتبر اليهود او المسيحيون هذا الكتاب ضمن الأسفار القانونية.
http://st-takla.org/Full-Free-Coptic...A/A_121_1.html


تصريح اباء الكنيسة باقتباس العهد الجديد من اسفار ابوكريفية و اسفار ضائعة

اولا : تصريح جيروم

نقرا من انجيل متى 27:5 فَطَرَحَ الْفِضَّةَ فِي الْهَيْكَلِ وَانْصَرَفَ، ثُمَّ مَضَى وَخَنَقَ نَفْسَهُ. 6 فَأَخَذَ رُؤَسَاءُ الْكَهَنَةِ الْفِضَّةَ وَقَالُوا: «لاَ يَحِلُّ أَنْ نُلْقِيَهَا فِي الْخِزَانَةِ لأَنَّهَا ثَمَنُ دَمٍ».
7 فَتَشَاوَرُوا وَاشْتَرَوْا بِهَا حَقْلَ الْفَخَّارِيِّ مَقْبَرَةً لِلْغُرَبَاءِ.
8 لِهذَا سُمِّيَ ذلِكَ الْحَقْلُ «حَقْلَ الدَّمِ» إِلَى هذَا الْيَوْمِ.
9 حِينَئِذٍ تَمَّ مَا قِيلَ بِإِرْمِيَا النَّبِيِّ الْقَائِلِ: «وَأَخَذُوا الثَّلاَثِينَ مِنَ الْفِضَّةِ، ثَمَنَ الْمُثَمَّنِ الَّذِي ثَمَّنُوهُ مِنْ بَني إِسْرَائِيلَ،
10 وَأَعْطَوْهَا عَنْ حَقْلِ الْفَخَّارِيِّ، كَمَا أَمَرَنِي الرَّبُّ».

ذكر القديس جيروم ان ما اقتبسه متى في العدد التاسع موجود في احد الاسفار الابوكريفية لارمياء :يقول ادم كلارك في تفسيره :
Jeremy the prophet - The words quoted here are not found in the Prophet Jeremiah, but in Zac 11:13. But St. Jerome says that a Hebrew of the sect of the Nazarenes showed him this prophecy in a Hebrew apocryphal copy of Jeremiah; but probably they were inserted there only to countenance the quotation here.
https://www.sacred-texts.com/bib/cmt/clarke/mat027.htm


ثانيا : تصريح يوحنا ذهبي الفم
نقرا في متى 2 :
19 فَلَمَّا مَاتَ هِيرُودُسُ، إِذَا مَلاَكُ الرَّبِّ قَدْ ظَهَرَ فِي حُلْمٍ لِيُوسُفَ فِي مِصْرَ20 قَائِلاً: «قُمْ وَخُذِ الصَّبِيَّ وَأُمَّهُ وَاذْهَبْ إِلَى أَرْضِ إِسْرَائِيلَ، لأَنَّهُ قَدْ مَاتَ الَّذِينَ كَانُوا يَطْلُبُونَ نَفْسَ الصَّبِيِّ».
21 فَقَامَ وَأَخَذَ الصَّبِيَّ وَأُمَّهُ وَجَاءَ إِلَى أَرْضِ إِسْرَائِيلَ.
22 وَلكِنْ لَمَّا سَمِعَ أَنَّ أَرْخِيلاَوُسَ يَمْلِكُ عَلَى الْيَهُودِيَّةِ عِوَضًا عَنْ هِيرُودُسَ أَبِيهِ، خَافَ أَنْ يَذْهَبَ إِلَى هُنَاكَ. وَإِذْ أُوحِيَ إِلَيْهِ فِي حُلْمٍ، انْصَرَفَ إِلَى نَوَاحِي الْجَلِيلِ.
23 وَأَتَى وَسَكَنَ فِي مَدِينَةٍ يُقَالُ لَهَا نَاصِرَةُ، لِكَيْ يَتِمَّ مَا قِيلَ بِالأَنْبِيَاءِ: «إِنَّهُ سَيُدْعَى نَاصِرِيًّا»

يصرح يوحنا ذهبي الفم ان العدد 23 لا يوجد في العهد القديم و لكنه ينتمي الى احد الاسفار الضائعة :نقرا من كتاب يوحنا ذهبي الفم Homilies on the Gospel of Matthew الفصل IX الصفحة 113
6. We see here the cause why the angel also, putting them at ease for
the future, restores them to their home. And not even this simply, but
he adds to it a prophecy, "That it might be fulfilled," saith he, "which
was spoken by the prophets, He shall be called a Nazarene."
And what manner of prophet said this? Be not curious, nor
overbusy. For many of the prophetic writings have been lost; and
this one may see from the history of the Chronicles.For being
negligent, and continually falling into ungodliness, some they
suffered to perish, others they themselves burnt upand cut to pieces.
The latter fact Jeremiah relates;the former, he who composed book of
Deuteronomy was hardly found, buried somewhere and lost. But if,
when there was no barbarian there, they so betrayed their books,
much more when the barbarians had overrun them. For as to the
fact, that the prophet had foretold it, the apostles themselves in
many places call Him a Nazarene.
http://www.documentacatholicaomnia.e...atthew,_EN.pdf


خامسا : الاختلافات بين القصة في سفر حياة ادم و حواء و القصة القرانية :

لاوجود لسؤال ميكائيل لابليس بل السؤال عن سبب عدم السجود في القصة القرانية هو من الله عز وجل

لا وجود لسقوط الملائكة و ان منهم من اتبع ابليس في استكباره بل القران واضح ان الملاذكة كلهم سجدوا الا ابليس ابى و استكبر

لا وجود لالحاح من طرف ميكائيل لابليس ليسجد لادم في القران

لا وجود لحرب او ثورة مزعومة من قبل ابليس و جنده على الاله جل و علا في القران


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