الجزء الخامس :خلق الله لادم من قبضة قبضها من جميع الارض .
بسم الله الرحمن الرحيم
نقرا في سنن الترمذي الجزء الخامس كتاب تفسير القران باب ومن سورة البقرة 2955 حدثنا محمد بن بشار حدثنا يحيى بن سعيد وابن أبي عدي ومحمد بن جعفر وعبد الوهاب قالوا حدثنا عوف بن أبي جميلة الأعرابي عن قسامة بن زهير عن أبي موسى الأشعري قال قال رسول الله صلى الله عليه وسلم إن الله تعالى خلق آدم من قبضة قبضها من جميع الأرض فجاء بنو آدم على قدر الأرض فجاء منهم الأحمر والأبيض والأسود وبين ذلك والسهل والحزن والخبيث والطيب قال أبو عيسى هذا حديث حسن صحيح
تحقيق الألباني:
صحيح، المشكاة (100) ، الصحيحة (1630)
يدعي اعداء الاسلام اليوم من الملاحدة و المنصرين ان كيفية خلق ادم عليه الصلاة و السلام كما في الحديث الصحيح اعلاه مقتبس 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. مدراش فرقي العازر
2. ترجوم يوناثان لسفر التكوين
3. سفر اخنوخ الثاني (المعروف بالترجمة السلافية لسفر اخنوخ)
4. كتاب Chronicles of Jerahmeel
5. التلمود
.
وسنرد باذن الله على كل نقطة على حدة
اولا : مدراش فرقي العازر
النص المدعى للاقتباس :
مدراش فرقي العازر الفصل الحادي عشر :
He began to collect the dust of the first man from the four corners of the world; red, black, white, and "pale green," (which) refers to the body.
Why (did He gather man's dust) from the four corners of the world? Thus spake the Holy One, blessed be He: If a man should come from the east to the west, or from the west to the east, and his time comes to depart from the world, then the earth shall not say, The dust of thy body is not mine, return to the place whence thou wast created. But (this circumstance) teaches thee that in every place where a man goes or comes, and his end approaches when he must depart from the world, thence is the dust of his body, and there it returns to the dust, as it is said, "For dust thou art, and unto dust shalt thou return" (Gen. 3:19).
https://www.sefaria.org/Pirkei_DeRab...r.11.6?lang=en
دعوى 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. الاختلافات بين نص الحديث الصحيح وبين نص المدراش :
نص المدراش يتكلم عن ان التراب الذي خلق منه ادم عليه الصلاة و السلام ماخوذ من اركان الارض الاربعة !!!! بينما نص الحديث الصحيح يصرح ان خلق ادم عليه الصلاة و السلام كان من قبضة قبضها الله عز وجل (على ما يليق بجلاله و عظمته من غير تعطيل و لا تاويل و لا تشبيه) من جميع الارض
.
ثانيا : ترجوم يوناثان لسفر التكوين :
النص المدعى للاقتباس :
نقرا في ترجوم يوناثان لسفر التكوين الاصحاح الثاني :
And the Lord God created man in two formations; and took dust from the place of the house of the sanctuary, and from the four winds of the world, and mixed from all the waters of the world, and created him red, black, and white; and breathed into his nostrils the inspiration of life, and there was in the body of Adam the inspiration of a speaking spirit, unto the illumination of the eyes and the hearing of the ears.
https://www.sefaria.org/Targum_Jonat...is.2.7?lang=en
دعوى الاقتباس مردودة لعلتين :
1. ترجوم يوناثان لسفر التكوين تم تالفيه بشكل مؤكد بعد ظهور الاسلام (قيل بعد القرن الحادي عشر وقيل في القرن الرابع عشر) و يدل على هذا انه يحتوي على اسماء عربية كفاطمة !
نقرا من الموسوعة اليهودية JEWISH ENCYCLOPEDIA:
. If there is a tradition among them [the Palestinians] that it has been made the subject of public discourse since the days of the ancient sages [here follow the names of Palestinian amoraim of the third and fourth centuries], it must be held in the same esteem as our Targum; for otherwise they would not have allowed it. But if it is less ancient, it is not authoritative. It is very improbable, however, in our opinion, that it is of later origin" (comp. "R. E. J." xlii. 235). The following statement is quoted ("Kol Bo," § 37) in the name of R. Meïr of Rothenburg (13th cent.) with reference to the Targum: "Strictly speaking, we should recite the weekly section with the Targum Yerushalmi, since it explains the Hebrew text in fuller detail than does our Targum; but we do not possess it, and we follow,
moreover, the custom of the Babylonians." Both these statements indicate that the Palestinian Targum was rarely found in the Middle Ages, although it was frequently quoted after the eleventh century
(see Zunz, "G. V." pp. 66 et seq.), especially in the "'Aruk" of Nathan b. Jehiel, which explains many words found in it
http://www.jewishencyclopedia.com/articles/14248-targum
و نقرا من ENCYCLOPEDIA JUDAICA:
Targum Jonathan is the Targum to the prophetic books, and Targum Yerushalmi is a largely midrashic translation (or interpretation) of the Hagiographa.
Targum Pseudo-Jonathan is a late targum on the whole Pentateuch (Genesis 15. 14 mentions the wives of Muḥammad as the wives of Ishmael)
, but preserving the earlier interpretations. Several fragmentary targumim (pl.) have survived, together with an early form of the Palestinian targum tradition in Neofiti I. From all this it is clear that there was a relatively stable, though developing, targum tradition, which is unsurprising, given the connection between targumim and synagogues.
https://www.encyclopedia.com/philoso...general/targum
و نقرا من مقدمة ترجوم يوناثان لسفر التكوين :
Composed in Talmudic Israel (c.150 - c.250 CE). Targum Pseudo-Jonathan is a western targum (translation) of the Torah (Pentateuch) from the land of Israel (as opposed to the eastern Babylonian Targum Onkelos). Its correct title was originally Targum Yerushalmi (Jerusalem Targum), which is how it was known in medieval times. But because of a printer's mistake it was later labeled Targum Jonathan, in reference to Jonathan ben Uzziel. Some editions of the Pentateuch continue to call it Targum Jonathan to this day. Most scholars refer to the text as Targum Pseudo-Jonathan. This targum is more than a mere translation. It includes much Aggadic material collected from various sources as late as the Midrash Rabbah as well as earlier material from the Talmud. It is effectively a combination of a commentary and a translation. In the portions where it is pure translation, it often agrees with the Targum Onkelos.
The date of its composition is disputed. It cannot have been completed before the Arabic conquest as it refers to Mohammad's wife Fatimah, but might have been initially composed in the 4th Century CE. However, some scholars date it in the 14th Century.
https://www.sefaria.org/Targum_Jonathan_on_Genesis?lang=en
نقرا من قاموس الكتاب المقدس :
((فوائد الترجومات:لا أهمية مطلقًا للترجومات في تحقيق النصوص، حيث أنها في معظمها ترجمات توضيحية وليست ترجمات مباشرة. ولكن للترجومات أهميتها من جهة بعض التفسيرات اليهودية في القرون التي أعقبت زمن المسيح.
ولكن يقلل من هذه الأهمية أن معظمهما يشتمل على إضافات كثيرة أو تغيرات حدثت في أزمنة متأخرة، فيحتوي الترجوم الفلسطيني مثلا على إشارة واضحة محددة إلى مدينة القسطنطينية التي لم تؤسس إلا في 325 م. كما أنه ينسب إلى إسماعيل زوجة وابنة بأسماء من القرن السابع الميلادي
. ولكن أحياناً يعطينا الترجوم المعنى الدقيق لكلمة عبرية نادرة كانت تستخدم في أوائل العصر المسيحي، وإن كان ذلك يستلزم حرصا شديدا))
https://st-takla.org/Full-Free-Copti...nslations.html
2. الاختلافات بين نص الحديث الصحيح و بين نص ترجوم يناثان لسفر التكوين :
نص الترجوم يتكلم عن اخذ التراب من مكان الهيكل المقدس و من اركان الارض الاربعة !!! بينما نص الحديث يذكر ان الله عز وجل خلق ادم عليه الصلاة و السلام بقبضة قبضها (على ما يليق بجلاله و عظمته من غير تاويل او تعطيل او تشبيه ) من جميع انحاء الارض
.
ثالثا :سفر اخنوخ الثاني (الترجمة السلافية لسفر اخنوخ) .
النص المدعى للاقتباس :
نقرا من سفر اخنوخ الثاني الاصحاح الثلاثون
10 [Friday]. On the sixth day I commanded my wisdom to create man from seven consistencies: one, his flesh from the earth; two, his blood from the dew; three, his eyes from the sun; four, his bones from stone; five, his intelligence from the swiftness of the angels and from cloud; six, his veins and his hair from the grass of the earth; seven, his soul from my breath and from the wind.
http://www.pseudepigrapha.com/pseude...ha/enochs2.htm
دعوى الاقتباس مردودة لعلتين :
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
2. الاختلافات بين نص الحديث الصحيح و بين نص سفر اخنوخ الثاني :
نص سفر اخنوخ الثاني يختلف جذريا عن نص الحديث الصحيح فالنص قسم جسم ادم عليه الصلاة و السلام الى سبعة اجزاء و كل جزء خلقه الله عز وجل من مصدر معين حسب نص السفر و الارض او (تراب الارض) محصور هنا فقط على خلق لحم ادم بينما دمه و عيناه و عظامه و اوعية دمه و كذلك ذكاؤه كلها من مصادر مختلفة . اما نص الحديث الصحيح فانما يتكلم عن خلق جسم ادم عليه الصلاة و السلام كله من قبضة قبضها الله عز وجل (على ما يليق بجلاله و عظمته من غير تاويل و لا تعطيل و لا تشبيه) من جميع انحاء الارض
.
رابعا : كتاب Chronicles of Jerahmeel :
النص المدعى للاقتباس :
نقرا من نفس الكتاب الجزء السادس الصفحة 16 :
God then called Gabriel, and said unto him: 'Go and bring Me dust from the four corners of the earth, and I will create man out of it.' Gabriel then went to gather dust from the earth, but the earth drove him away and would not allow him to take dust from it. Gabriel thereupon said: 'Why, O
earth, dost thou not hearken to the voice of thy Lord, who founded thee upon the waters without props and without pillars?' The earth replied, and said: 'I am destined to become a curse, and to be cursed through man, and if God Himself does not take the dust from me, no one else shall ever do so.' (7) When God saw this He stretched forth His hand, took of the dust, and created therewith the first man on the sixth day. God created the matter of man in four colours, white, black, red and green. The bones and the sinews are white, the intestines black, the blood red, and the skin of the body green (livid). When the soul departs from the body, the body immediately becomes livid. (
https://www.sacred-texts.com/bib/coj/coj010.htm
دعوى الاقتباس مردودة لعلتين :
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 نص الحديث الصحيح و بين ما هو موجود في كتاب Chronicles of Jerahmeel:
نص الكتاب يتكلم ان الله عز وجل في بادئ الامر بعث جبريل عليه السلام لياتيه بالتراب من اركان الارض الاربعة و لكن الارض رفضت جيريل عليه السلام!!! و هذا ليس له وجود في نص الحديث الصحيح
نص الكتاب يذكر حوارا دار بين جيريل عليه السلام و بين الارض بعد رفض الارض ان ياخئ جبريل عليه السلام منها التراب الذي سيخلق منه ادم عليه الصلاة و السلام !!! وهذا غير موجود في نص الحديث الصحيح
نص الكتاب يتكلم عن حكمة اخذ التراب من اركان الارض الاربعة الا و هو خلق اجزاء جسم ادم عليه الصلاة و السلام المختلفة بالوان مختلفة فالتراب الابيض خلقت منه العظام البيضاء و التراب الاحمر خلق منه الدم الاحمر و التراب الاسود خلقت منه الاعضاء الداخلية و التراب الاخضر خلق منه الجلد !! بينما نص الحديث الصحيح يتكلم عن الحكمة او احد الحكم من خلق الله عز وجل ادم عليه الصلاة و السلام من قبضة من تراب قبضها من جميع انحاء الارض (على ما يليق بجلاله و عظمته من غير تعطيل و لا تاويل و لا تشبيه) الا وهي خلق اصناف البشر باختلاف الوانهم فمنهم الابيض و منهم الاسود و منهم الاحمر و باختلاف طبائعهم ايضا فمنهم الخبيث و منهم الطيب و منهم الحزن و السهل
.
خامسا : التلمود
النص المدعى للاقتباس:
نقرا من تلمود سنهدرين 38a :
It is taught in a baraita that Rabbi Meir would say: The dust that served to form Adam the first man was gathered from the entire world, as it is stated: “When I was made in secret and wrought in the lowest places of the earth, Your eyes did see my unshaped flesh” (Psalms 139:15–16), and it is written: “For the eyes of the Lord run to and fro throughout the whole earth” (II Chronicles 16:9), indicating that this figure was formed from the whole earth, the place within the view of the Lord’s eyes. Rav Oshaya says in the name of Rav: With regard to Adam the first man
38bhis torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Eretz Yisrael, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world.
https://www.sefaria.org/Sanhedrin.38b?lang=en
و للرد نقول :
اولا : ان دعوى الاقتباس هنا قائمة على اساس باطل الا و هي دعوى ان التلمود كله باطل و مجرد عمل متاخر يحتوي على الخرافات و الحقيقة هي ان التلمود و ان بدا تدوينه في القرن الثاني الميلادي الا انه تجميع لتراث شفهي يرجع بعضه الى زمن السبي او حتى ما قبل السبي بقول النقاد
و تتضح اهميته الجلية عند اليهود في اطلاقهم عليه تسمية " التوراة الشفهية" فالتلمود عندهم يعتبر اهم المصادر بعد التناخ (العهد القديم) حيث يضم المشناة و الهاجاداه و يعتبر عندهم بقية علوم الانبياء التي لم يتم تدوينها في اسفار العهد القديم و تم تناقلها شفهيا .
بمعنى اخر يمكننا ان نقول ان التلمود يمثل التراث الشفهي اليهودي الممتد من فترة السبي و ما قبله الى قرون تالية
.
نقرا من الموسوعة اليهودية JEWISH ENCYCLOPEDIA:
As early as the third century Joshua ben Levi interpreted Deut. ix. 10 to mean that the entire Law, including Miḳra, Mishnah, Talmud, and Haggadah, had been revealed to Moses on Sinai
(Yer. Pes. 17a, line 59; Meg. 74d, 25), while in Gen. R. lxvi. 3 the blessings invoked in Gen. xxvii. 28 are explained as "Miḳra, Mishnah, Talmud, and Haggadah." The Palestinian haggadist Isaac divided these four branches into two groups: (1) the Miḳra and the Haggadah, dealing with subjects of general interest; and (2) the Mishnah and the Talmud, "which can not hold the attention of those who hear them" (Pesiḳ. 101b; see Bacher, "Ag. Pal. Amor." ii. 211)
....
The history of the origin of the Talmud is the same as that of the Mishnah—a tradition, transmitted orally for centuries
, was finally cast into definite literary form, although from the moment in which the Talmud became the chief subject of study in the academies it had a double existence, and was accordingly, in its final stage, redacted in two different forms. The Mishnah of Judah I. was adopted simultaneously in Babylon and Palestine as the halakic collection par excellence; and at the same time the development of the Talmud was begun both at Sepphoris, where the Mishnah was redacted, and at Nehardea and Sura, where Judah's pupils Samuel and Rab engaged in their epoch-making work. The academies of Babylon and of Palestine alike regarded the study of the Mishnah and its interpretation as their chief task. The Amoraim, as the directors and members of these academies were called ( see Amora), became the originators of the Talmud; and its final redaction marked the end of the amoraic times in the same way that the period of the Tannaim was concluded by the compilation of the Mishnah of Judah I. Like the Mishnah, the Talmud was not the work of one author or of several authors, but was the result of the collective labors of many successive generations, whose toil finally resulted in a book unique in its mode of development.
......
After the completion of the Talmud as a work of literature, it exercised a twofold influence as a historical factor in the history of Judaism and its followers, not only in regard to the guidance and formulation of religious life and thought, but also with respect to the awakening and development of intellectual activity.
As a document of religion the Talmud acquired that authority which was due to it as the written embodiment of the ancient tradition, and it fulfilled the task which the men of the Great Assembly set for the representatives of the tradition when they said, "Make a hedge for the Torah" (Ab. i. 2). Those who professed Judaism felt no doubt that the Talmud was equal to the Bible as a source of instruction and decision in problems of religion, and every effort to set forth religious teachings and duties was based on it
; so that even the great systematic treatise of Maimonides, which was intended to supersede the Talmud, only led to a more thorough study of it. In like manner
http://www.jewishencyclopedia.com/articles/14213-talmud
ثانيا : الجزم بالاقتباس باطل لان تدوين التلمود لم يتم على مرحلة واحدة قبل الاسلام بل امتد تدوينه لقرون طويلة على مدى اجيال اشرف على جمعه عدد من الكتاب و تعرض لبعض التنقيحات على مدى قرون :
نقرا من الموسوعة اليهودية JEWISH ENCYCLOPEDIA :
The date at which the Talmud was committed to writing is purely conjectural. The work itself contains neither statements nor allusions to show that any complete or partial copy of the work redacted and completed by Ashi and Rabina had been made in their days;
and the same lack of information characterizes both Yerushalmi and the Mishnah (the basis of both the Talmudim), as well as the other works of the tannaitic period. There are, however, allusions, although they are only sporadic, which show that the Halakah and the Haggadah were committed to writing; for copies were described as being in the possession of individual scholars, who were occasionally criticized for owning them. This censure was based on an interdiction issued in the third century, which forbade any one to commit the teachings of tradition to writing or to use a manuscript of such a character in lecturing (see Giṭ. 60a; Tem. 14b).
http://www.jewishencyclopedia.com/articles/14213-talmud
و هذا يعني ان جمع التلمود في كتاب واحد بدا مع الحبر اشي في القرن الرابع ثم الحبر رابي في بداية القرن الخامس الميلادي
نقرا من الموسوعة اليهودية JEWISH ENCYCLOPEDIA :
ASHI:
By: Marcus Jastrow, Wilhelm Bacher
A celebrated Babylonian amora; born 352; died 427; reestablished the academy at Sura, and was the first editor of the Babylonian Talmud
. According to a tradition preserved in the academies (Ḳid. 72b), Ashi was born in the same year that Raba, the great teacher of MaḦuza, died, and he was the first teacher of any importance in the Babylonian colleges after Raba's death.
When Ashi undertook the final redaction of the Talmud he evidently had at his disposal notes of this kind, although Brüll (l.c. p. 18) is probably correct in ascribing to Rabina the first complete written copy of the Talmud; Rabina had as collaborators many of the Saboraim, to whom an ancient and incontrovertible tradition assigns numerous additions to the Talmudic text.
http://www.jewishencyclopedia.com/articles/1945-ashi
و نقرا من الموسوعة اليهودية JEWISH ENCYCLOPEDIA:
RABINA I.:
By: Wilhelm Bacher, Jacob Zallel Lauterbach
Babylonian amora of the fifth generation; died about 420
. He was a pupil of Raba b. Joseph b. Ḥama, and his extreme youthfulness at that time is shown by the fact that his teacher designated him and Ḥama b. Bisa as "dardeḳi" (children; B. B. 16b).....
When R. Ashi became director of the Academy of Sura (or Matah Meḥasya), Rabina became a student there, although he was at least as old as Ashi—perhaps even a few years older; however, he was rather the associate of Ashi ("talmid ḥaber") than his pupil ('Er. 63a).
Next to Ashi, Rabina had the greatest share in the redaction of the Talmud undertaken by Ashi and his colleagues
. Rabina died seven years before Ashi.
http://www.jewishencyclopedia.com/ar...12505-rabina-i
الا ان ما كتبوه تمت الاضافة اليه و التعديل عليه اكثر من مرة فالحبر رابينا اضاف و نقح بعضا مما كتبه الحبر اشي ثم مع توالي الاجيال جاءت تعديلات و اضافات اكثر
نقرا في الموسوعة اليهودية JEWISH ENCYCLOPEDIA :
The academies of Babylon and of Palestine alike regarded the study of the Mishnah and its interpretation as their chief task.
The Amoraim, as the directors and members of these academies were called ( see Amora), became the originators of the Talmud; and its final redaction marked the end of the amoraic times in the same way that the period of the Tannaim was concluded by the compilation of the Mishnah of Judah I. Like the Mishnah, the Talmud was not the work of one author or of several authors, but was the result of the collective labors of many successive generations, whose toil finally resulted in a book unique in its mode of development.
.
.....
. When Ashi undertook the final redaction of the Talmud he evidently had at his disposal notes of this kind, although Brüll (l.c. p. 18) is probably correct in ascribing to Rabina the first complete written copy of the Talmud;
Rabina had as collaborators many of the Saboraim, to whom an ancient and incontrovertible tradition assigns numerous additions to the Talmudic text.
No Formal Ratification.
When Rabina died a written text of the Talmud was already in existence
, the material contributed by the Saboraim being merely additions; although in thus extending the text they simply continued what had been done since the first redaction of the Talmud by Ashi
. The Saboraim, however, confined themselves to additions of a certain form which made no change whatsoever in the text as determined by them under the direction of Rabina (on these saboraic additions as well as on other accretions in Babli, see the statements by Brüll, l.c. pp. 69-86).
Yet there is no allusion whatever to a formal sanction of the written text of the Talmud; for neither did such a ratification take place nor was a formal one at all necessary. The Babylonian academies, which produced the text in the course of 300 years, remained its guardians when it was reduced to writing; and it became authoritative in virtue of its acceptance by the successors of the Amoraim,
as the Mishnah had been sanctioned by the latter and was made the chief subject of study, thus becoming a basis for halakic decisions. The traditions, however, underwent no further development; for the "horayot," or the independent exegesis of the Mishnah and the halakic decisions based on this exegesis, ceased with Ashi and Rabina, and thus with the completion of the Talmud, as is stated in the canon incorporated in the Talmud itself (B. M. 86a). The Mishnah, the basal work of halakic tradition, thenceforth shared its authority with the Talmud.
http://www.jewishencyclopedia.com/articles/14213-talmud
ثالثا : الجزم بالاقتباس باطل هنا نظرا لعدم توفر اي مخطوطة للتلمود اليوم يعود تاريخها لما قبل الاسلام
.
نقرا في الموسوعة اليهودية JEWISH ENCYCLOPEDIA :
Earliest Manuscript of the Babli.
In the editions the Babylonian Talmud is so arranged that each paragraph of the Mishnah is followed by the portion of the Talmud which forms the commentary on it; the portions are frequently divided into sections, rubricked by the successive sentences of the mishnaic paragraph on which they are based, although an entire paragraph occasionally serves as a single text. Thus Babli on Ket. ii. 1 (16a-18b) is divided into six sections; but there is no division into sections for ii. 2 (18b-20b), ii. 3 (20b-22a), ii. 5 (23b), and ii. 9 (27b-28a). There are three sections for ii. 4 (23a); two for ii. 6 (23b-26a), ii. 7 (26b-27a), and ii. 8 (27a, b); and eight for ii. 10 (28a, b).
In the Munich codex, which is based on a manuscript of the middle of the ninth century (see Lewy in "Breslauer Jahresbericht," 1905, p. 28)
, the text of the entire chapter of the Mishnah is written in large characters on the inner portion of the page, separated from the Talmudic text, which is in a different script. In the fragments in the Bodleian Library, Oxford, written in 1123 and containing a portion of the treatise Keritot (see "J. Q. R." ix. 145), each chapter is headed by the entire mishnaic text on which it is based
http://www.jewishencyclopedia.com/articles/14213-talmud
فاقدم مخطوطة للتلمود عندنا هي مخطوطة ميونخ و التي هي في الاصل نسخت من مخطوطة اخرى في منتصف القرن التاسع
وقد تم نسخ مخطوطة ميونخ في القرن الرابع عشر الميلادي
نقرا من FREDBERG JEWISH MANUSCRIPT SOCIETY:
Between the years 1342 and 1343 Shlomo ben Shimshon copied by hand the complete Babylonian Talmud in one volume containing 577 pages.
Thetype of script Shlomo ben Shimshon used was not the elegant square script commonly used for writing canonical treatises, but a middling script—that enabled a denser and more massive script and with which the copyist was able to include all 37 tractates of the Talmud in addition to the Mishna in a single volume. Apparently, Shlomo ben Shimshon’s achievement is unprecedented—not only for being the only volume of the Babylonian Talmud preserved in manuscript, but primarily for being the only one created from the outset as a single volume. Over the generations, the manuscript made its way across Europe, passing among various owners who left their signatures in the body of the manuscript. We do not know the name of its original owner since his name was erased by one of the manuscript’s later owners. Various hypotheses have been raised about its whereabouts in the intervening centuries, but what is certain is that some time during the nineteenth century this volume, along and other religious manuscripts, were collected from a German church and placed in the Munich State Library, hence its name—The Munich Manuscript.
http://web.nli.org.il/sites/nlis/en/...munich_95.aspx
رابعا : دعوى الاقتباس (من يهود الجزيرة ********* مردودة هنا نظرا لاختلاف البيئة اليهودية في الجزيرة العربية عن تلك الموجودة خارج الجزيرة العربية من جهة الثقافة الدينية و الاجتماعية
فقد ذكر بعض النقاد ان يهود الجزيرة العربية تميزوا بعدة امور تفصلهم عن يهود الشام و العراق و مصر :
اولا : الانعزالية الاجتماعية و البعد الجغرافي عن بقية يهود العالم مما جعل يهود الجزيرة العربية شبه منقطعين عن بقية يهود العالم و لا يربطهم الا مسمى الديانة و رابطة الدم
ثانيا : ضحالة العلم الديني لدى يهود الجزيرة العربية مقارنة ببقية يهود العالم
.
و مما يدل على هذا ما نقرؤه في كتاب تاريخ اليهود في بلاد العرب الصفحة 11 -12:
file:///Users/MacbookPro/Downloads/مكتبة نور - تاريخ اليهود في بلاد العرب في الجاهلية وصدر الإسلام.pdf
ويؤيد هذا ما تقوله الموسوعة اليهودية JEWISH ENCYCLOPEDIA عن احبار يهود المدينة (الذي في نظرهم كانوا مصدرا من مصادر القران حسب ادعائهم و حاش لله )
he connected his teaching with that of the Holy Scriptures of the Jews and Christians, of whose contents, however, he had in many particulars only a very imperfect knowledge—his teachers having been monks
or half-educated Jews
—and this knowledge he often repeated in a confused and perverted fashion.
http://www.jewishencyclopedia.com/articles/8263-islam
ثالثا : ذكر ان يهود الجزيرة العربية من ضحالة علمهم في نظر بقية اليهود لم يكونوا ينفذوا وصايا التلمود بل ان التلمود لم يكن مصدرا مهما لهم
نقرا من كتاب تاريخ اليهود في بلاد العرب لاسرائيل ولفنسون الصفحة 13
سلسلة رد شبهة اقتباس القران و السنة الصحيحة من اساطير اليهود في قصة ادم عليه الصلاة و السلام
رد مع اقتباس
المفضلات