‫ﻣﻦ ﺍﻟﺸﻴﺦ ﺍﻟﺪﺍﻋﻴﺔ‬

‫ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻣﻔﱵ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‬

‫ﺍﻟﻜﺒﲑ ﺃﻣﲑ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻣﻮﻻﻧﺎ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻋﻤﺮ ﳏﻤﺪ ﻓﺎﺭﻭﻕ‬
‫ﺍﻟﻌﻄﺎﺭﻱ ﺍﳌﺪﱐ ﺭﲪﻪ ﺍﷲ ﺍﻟﻐﲏ ﻣﻦ ﺃﺑﻨﺎﺀ‬ ‫ﻣﺆﺳﺲ‬
‫ﳎﻠﺲ ﺍﻟﺸﻮﺭﻯ ﻣﻦ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻫﻮ‬ ‫"ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ"‬
‫ﺫﹸﻭ ﺃﺧﻼﻕ ﻓﺎﺿﻠﺔ ﻭﻣﺘ‪‬ﺒﻊ‪ ‬ﻟﻠﺸﺮﻳﻌﺔ ﻭﳏﺎﻓﻆ‬
‫ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺍﳋﺮﻭﺝ‬
‫ﺍﻟﻌﻼﻣﺔ ﻣﻮﻻﻧﺎ ﺃﰊ‬
‫ﻟﻠﺴﻔﺮ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﻊ ﺍﻟﻘﻮﺍﻓﻞ ﺍﳌﺪﻧﻴﺔ‪،‬‬ ‫ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴﺎﺱ‬
‫ﻭﺍﻟﺪﺭﺱ ﻣﻦ ﻛﺘﺎﺏ ﻧﻔﺤﺎﺕ ﺍﻟﺴﻨ‪‬ﺔ )ﻓﻴﻀﺎﻥ‬
‫ﺍﻟﻌﻄﹼﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ‬
‫ﺳﻨ‪‬ﺖ(‪ ،‬ﻭﺣﻀﻮﺭ ﺍﻻﺟﺘﻤﺎﻋﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﻣﻞﺀ‬
‫ﻛﺘﻴﺐ ﺍﳉﻮﺍﺋﺰ ﺍﳌﺪﻧﻴﺔ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﳋﲑ‪،‬‬ ‫ﺍﻟﺮﺿﻮﻱ ﺣﻔﻈﻪ ﺍﷲ‬
‫ﻭﺇﻳﻘﺎﻅ ﺍﳌﺴﻠﻤﲔ ﻟﺼﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﺍﻟﺪﻋﻮﺓ‬ ‫ﺍﻟﻘﻮﻱ‪:‬‬
‫ﺍﻟﻔﺮﺩﻳﺔ‪) ،‬ﺃﻱ‪ :‬ﺍﶈﺎﻭﻟﺔ ﺍﻟﻔﺮﺩﻳﺔ ﻟﺮﺑﻂ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﺎﻟﺒﻴﺌﺔ ﺍﳌﺘﺪﻳﻨﺔ ﻟﻠﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ‪،‬‬
‫ﻭﺗﺸﺠﻌﻬﻢ ﻟﻠﻘﻴﺎﻡ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ(‪ .‬ﻭﻗﺪ ﻗﺎﻡ‪‬‬
‫ﺑﺎﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺘﻌﻠﻴﻢ ﰲ ﺟﺎﻣﻌﺔ ﺍﳌﺪ ﻳﻨﺔ ﻭﻛﺎﻥ‬
‫ﻳﻘﻮﻡ ﺑﺈﺻﺪﺍﺭ ﺍﻟﻔﺘﺎﻭﻯ ﰲ ﺩﺍﺭ ﺍﻹﻓﺘﺎﺀ ﻷﻫﻞ‬
‫ﺍﻟﺴﻨ‪‬ﺔ ﻭﻳﺆﻟﱢﻒ ﺍﳌﺆﻟﱠﻔﺎﺕ ﺍﻟﻘﻴ‪‬ﻤﺔ ﻭﻗﺪ ﺻﻨ‪‬ﻒ "ﺻﺮﺍﻁ ﺍﳉﻨﺎﻥ" ﰲ ﺗﻔﺴﲑ ﺳﺘ‪‬ﺔ ﺃﺟﺰﺍﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ ﺑﺎﻟﻠﻐﺔ ﺍﻷﺭﺩﻳﺔ ﻭﻛﺬﻟﻚ ﺻﻨ‪‬ﻒ ﺍﳊﺎﺷﻴﺔ ﻛﺎﻣﻼﹰ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ ﻭﻣﺎﺕ ﰲ ‪ ١٨‬ﳏﺮﻡ‬
‫ﺍﳊﺮﺍﻡ ﻋﺎﻡ ‪١٤٢٧‬ﻫـ‪ ،‬ﺍﳌﻮﺍﻓﻖ ‪ ١٧‬ﻓﱪﺍﻳﺮ ﺳﻨﺔ ‪٢٠٠٦‬ﻡ‪ .‬ﻭﺃﺧﺮ‪‬ﺝ ﻫﺬﻩ ﺍﳊﺎﺷﻴﺔﹶ ﺍﳌﺴﻤﺎﺓ ﺑـ‪" :‬ﺃﻧﻮﺍﺭ‬
‫ﺍﳊﺮﻣﲔ"‪ ،‬ﳎﻠﺲ‪ ‬ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﳊﺬﻑ ﲝﺴﺐ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻭﺿ‪‬ﻊ ﺑﲔ ﺃﻳﺪﻳﻜﻢ ﺍﳉﺰﺀ‬
‫ﻣﻦ ﺃﻧﻮﺍﺭ ﺍﳊﺮﻣﲔ‪ ،‬ﻧﺴﺄﻝ ﺍﷲَ ﻋﺰ‪ ‬ﻭﺟﻞﹼ ﺃﻥ ﳚﻌﻠﻬﺎ ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ ﻋﻦ ﺭ‪‬ﻭ‪‬ﺣﻪ ﻭﻧﺴﺄﻝ ﻷﺑﻨﺎﺀ‬
‫ﳎﻠﺲ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺃﺟﺮ‪ ‬ﺍﻟﻌﻤﻞ ﻭﺃﻥ ﻳﺮﺯﻗﻬﻢ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻣﻊ‪ ‬ﺧﻠﻮﺹ ﺍﻟﻨﻴﺔ‪.‬‬
‫ﺁﻣﲔ ﲜﺎﻩ ﺍﻟﻨﱯ ﺍﻷﻣﲔ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ‪.‬‬

‫‪١‬‬
‫)ﺗﻌﺮﻳﺐ‪ :‬ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ(‬
‫‪ ٨‬ﺷﻮﺍﻝ ﺍﳌﻜﺮﻡ ‪١٤٣٢‬ھـ‬
‫‪0‬‬‫‪٦٥/٥‬‬
‫‪3‬‬
‫اﳌﺠﻠﺪ اﻟﺜﺎﱐ‬
‫م ‪ ٨٦٤‬ھـ‬
‫اﻟﺘﻔﺴﲑ ﻟﻺﻣﺎﻣﲔ اﳍﻤﺎﻣﲔ ﺟﻼل اﻟﺪﻳﻦ اﳌﺤﻠﻲ اﻟﺸﺎﻓﻌﻲ ‪ ،‬وﺟﻼل‬
‫م ‪٩١١‬ھـ‬
‫اﻟﺪﻳﻦ اﻟﺴﻴﻮﻃﻲ اﻟﺸﺎﻓﻌﻲ رﲪﻬﻤﺎ اﷲ اﻟﻜﺎﰲ‬

‫‪1‬‬ ‫‪2‬‬
‫‪ ‬ا‪‬ب ا‪‬درا‪‬‬
‫‪0‬‬ ‫ﻣﻜﺘﺒﺔاﻟﻤﺪﻳﻨﺔ‬
‫ا‪‬ر‬
‫‪3‬‬
‫أ‪‬وار ا‪‬ر‪‬ن ‪ ‬ر ا‪‬ن‬

‫ا‪‬د‪ ‬ا‪‬‬
‫‪ ‬ا‪‬ب ا‪‬درا‪‬‬ ‫ا‪‬ط‪ ‬ا‪‬و‪‬‬
‫‪374‬‬

‫‪+92-21-4921389/90/91‬‬
‫‪+92-21-4125858‬‬
‫‪ilmia@dawateislami.net‬‬

‫ڈ‬ ‫ﻣﺎرﮐﻴ‬
‫ﺷﻬﻴﺪاں‬
‫ﺎؤن‬
‫ﻫﺆ ﮔﻴ‬
‫ڈ‬ ‫ڑ‬
‫ڈ‬ ‫ﻛﻤﻴ ﻲ‬ ‫راوﻟﭙﻨ ي‬
‫‪MCB‬‬
‫ڈ‬

‫‪1‬‬ ‫ﺳ ﺮﻳ‬
‫ﻣﻮڑ‬

‫‪2‬‬

‫ ا‬‫د‬‫ا‬
‫ا‬‫د‬‫ا‬

0 0

0 0

 i ْ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ‬

‫ﺎﱐ‬ 

‫ ا‬‫د‬‫ا‬


0 0

0 0

 ii ْ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ‬

‫ﺎﱐ‬ 
 ‫‪‬‬
‫‪‬‬ ‫ﻣﻘﺪﻣﺔ‬ ‫‪‬‬
‫‪0‬‬

‫ﻛﺘﺐ َ ُ ْ‬
‫رﺑﻜﻢ َﻋ ٰ َ ْ ِ‬
‫ﻔﺴ ِ ْ َ َ‬
‫اﻟﺮﺣﻤﺔ َاﻧ ٗ‬ ‫ََ َ‬ ‫‪0‬‬

‫اﻟﺮﺣﻤﺔ ا ِﻧ ٗ‬ ‫ﻛﺘﺐ َ ُ ْ‬
‫رﺑﻜﻢ َﻋ ٰ َ ْ ِ‬
‫ﻔﺴ ِ ْ َ َ‬ ‫ََ َ‬
‫َْ‬
‫اﻟﺤﻖ‬ ‫اﻟﺤﻜﻢ ِاﻻ ؕ َ ُﻘﺺ‬ ‫ان ْ ُ ْ ُ‬‫ِِ‬
‫َْ‬
‫اﻟﺤﻖ‬ ‫ؕ َْﻘِﺾ‬ ‫ان ْ ُ ْ ُ‬
‫اﻟﺤﻜﻢ ِاﻻ‬ ‫ِِ‬

‫‪‬‬ ‫‪‬‬
‫اﻟـﺮﻳﺢ ُـ ْ ا‬
‫ﻳﺮﺳـﻞ ٰ َ‬
‫اﻟﺬي ُ ْ ِ ُ‬
‫َو ُ َﻮ ِ ْ‬

‫‪iii‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪‬‬
‫‪‬‬ ‫‪‬‬
‫رﺣﻤﺘـ ٖ‬ ‫ﻳﺮﺳﻞ اﻟﺮﻳ َٰﺢ ُ ُ ا ﺑَ ْ َ َ َ ْ‬
‫ﻳﺪي َ ْ َ ِ‬ ‫اﻟﺬي ُ ْ ِ ُ‬
‫َو ُ َﻮ ِ ْ‬

‫ِاﻧ ُ ْـﻢ َﻻ ْ ِ ُ ْ َ‬
‫ُﻌﺠـﺰون‬ ‫ﻳﻦ َﻛ َ ُ ْ َ َ ُ ْ‬
‫واﺳﺒﻘﻮا‬ ‫اﻟﺬ ْ َ‬
‫ِ‬ ‫ﺤﺴ َ‬
‫ََوﻻَﻳ ْ َ‬

‫ﺤـﺴ َ‬
‫َﻳ ْ َ‬
‫ِاﻧ ُ ْـﻢ َﻻ ْ ِ ُ ْ َ‬
‫ُﻌﺠـﺰون‬ ‫ﻳﻦ َﻛ َ ُ ْ َ َ ُ ْ‬
‫واﺳﺒﻘﻮا‬ ‫اﻟﺬ ْ َ‬
‫ِ‬ ‫ََوﻻَﺗ ْ َ‬
‫ﺤﺴ َ‬

‫ﻣﻦ ْاﻻَ ْ ٰ ي‬ ‫ﻟﻤﻦ َ ْ ِ ْ ُ ْ‬

‫اﻳﺪﻳﻜﻢ َ‬ ‫َﻳﺎﻳ َ ﺎ اﻟﻨ ِ ُﻗﻞ َ ْ‬
‫‪0‬‬

‫‪0‬‬
‫ﻣﻦ ْاﻻ ُ ٰ ي‬ ‫ﻟﻤﻦ َ ْ ِ ْ ُ ْ‬
‫اﻳﺪﻳﻜﻢ َ‬ ‫َﻳﺎﻳ َ ﺎ اﻟﻨ ِ ُﻗﻞ َ ْ‬
‫‪  ‬ذا ا‪‬ب‬

‫‪‬‬

‫‪‬‬
‫‪‬‬

‫‪‬‬ ‫‪‬‬
‫‪‬‬

‫‪iv‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 
 










0

0


 v ْ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ‬

‫ﺎﱐ‬ 
 ‫‪‬‬
‫‪‬‬ ‫‪‬‬
‫‪0‬‬

‫‪0‬‬

‫‪‬‬ ‫‪vi‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬ ‫‪‬‬
 
 
0

،‫درا‬‫ب ا‬ ‫ ا‬‫ن‬ 0

(‫وة ا‬‫د‬‫" )ا‬‫ ا‬‫د‬‫"ا‬

 vii ْ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ‬

‫ﺎﱐ‬ 
 ‫‪6‬‬ ‫‪f‬‬
‫ﺃﻱ ﺑﺎﻟﺴﻮﺀ‪١٢.‬ﻣﻨﻪ‬ ‫ﻋﻠﻰ ﺃﺣﺪ‪١٢.‬‬
‫اﻟﺠ ْ ﺮَ ِﺑﺎﻟﺴﻮ ِء ِ َ‬
‫>‬ ‫?‬
‫ﻇﻠﻢ )‪ ﴾(٣‬ﻓﻼ ﻳﺆاﺧـﺬه ﺑـﺎﳉﻬﺮ )‪ (٤‬ﺑـﻪ ﺑـﺄن‬ ‫اﻟﻘﻮل﴾ ﻣﻦ أﺣﺪ أي ﻳﻌﺎﻗﺒﻪ ﻋﻠﻴﻪ ﴿ ِاﻻ َ ْ‬
‫ﻣﻦ ُ ِ َ‬ ‫ﻣﻦ ْ َ ْ ِ‬ ‫ﻳﺤﺐ اﷲُ ْ َ‬
‫﴿ َﻻ ُ ِ‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫ﺍﳉﺰﺀ ﺍﻟﺴﺎﺩﺱ‬

‫ﺪوا﴾ ﺗﻈﻬﺮوا ﴿ َ ْ ً‬
‫ﺧﲑا﴾‬ ‫ان ُ ْﺗﺒ ُ ْ‬
‫ﺳﻤﻴﻌﺎ﴾ ﳌﺎ ﻳﻘﺎل ﴿ َﻋﻠ ِ ْ ً )‪ ﴾(۱۴۸‬ﲟﺎ ُﻳﻔﻌﻞ ﴿ ِ ْ‬ ‫ﳜﱪ ﻋﻦ ﻇﻠﻢ ﻇﺎﳌﻪ وﻳﺪﻋﻮ ﻋﻠﻴﻪ ﴿ َو َ َ‬
‫ﺎن اﷲُ َ ِ ْ ً‬
‫)‪(٥‬‬

‫ﻳﻦ َﻳﻜْ ُ ُ ْ َ‬
‫ون‬ ‫ﻗﺪﻳﺮا)‪ِ ﴿ ﴾(۱۴۹‬ان ِ‬
‫اﻟﺬ ْ َ‬ ‫ﺎن َ ُ‬
‫ﻋﻔﻮا َ ِ ْ ً‬ ‫ﻋﻦ ُﺳﻮ ٍء﴾ ﻇﻠﻢ ﴿ﻓ َِﺎن اﷲَ َ َ‬ ‫ﺗﺨﻔﻮه﴾ ﺗﻌﻤﻠﻮه ﺳﺮا ﴿ َ ْاو َ ْ ُ ْ‬
‫ﻌﻔﻮا َ ْ‬ ‫ﻣﻦ أﻋﻤﺎل اﻟﱪ ﴿ َ ْاو ُ ْ ُ ْ ُ‬
‫)‪(٦‬‬
‫ﻭﻫﻢ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪١٢.‬ﲨﺎﻟﲔ<‬
‫ﺑﺒﻌﺾ﴾ ﻣﻦ اﻟﺮﺳـﻞ ﴿و َ ْ‬
‫ﻧﻜـ ُ ُ‬ ‫ﻧﺆﻣﻦ ِ َ ْ ٍ‬ ‫رﺳﻠِ ٖ ﴾ ﺑﺄن ﻳﺆﻣﻨﻮا ﺑﻪ دو‪‬ﻢ ﴿َو َ ُ ْ ُ ْ َ‬
‫ﻘﻮﻟﻮن ُ ْ ِ ُ‬ ‫ان َ ﻗ ُْﻮا ﺑَ ْ َ اﷲِ َو ُ ُ‬ ‫رﺳﻠ ِ ٖ َو ُ ِ ْ ُ ْ َ‬
‫ﻳﺮﻳﺪون َ ْ‬ ‫ﷲ َو ُ ُ‬
‫ِﺑﺎ ِ‬
‫ﺃﻱ ﻳﺮﻳﺪﻭﻥ ﺑﻘﻮﳍﻢ ﺍﳌﺬﻛﻮﺭ ‪١٢ .‬ﺭﻭﺡ‬
‫ﻴﻼ )‪﴾(۱۵۰‬ﻃﺮﻳﻘﺎ ﻳﺬﻫﺒﻮن إﻟﻴﻪ)‪﴿ (٧‬ا ُوﻟٓ ٰ ِ َ‬
‫ذﻟﻚ﴾ اﻟﻜﻔﺮ واﻹﳝﺎن ﴿ َﺳ ِ ْ ً‬ ‫ان ِ ُ ْ‬
‫ﻳﺘﺨﺬوا ﺑَ ْ َ ٰ ِ َ‬ ‫ﺑﺒﻌﺾ﴾ ﻣﻨﻬﻢ ﴿و ُ ِ ْ ُ ْ َ‬
‫?‬
‫ﻚ ُُﻢ‬ ‫ﻳﺮﻳﺪون َ ْ‬ ‫َِ ْ ٍ‬

‫ﺕ ﺑﺎﻟﺴﻮﺀ ﺃﻱ ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﺍﳌﻜﺘﻮﻣﺔ ﻛﻐِﻴﺒـﺔ ﻭﳕﻴﻤـﺔ ﻓـﺈﻥﹼ ﺍﻟﻌﺎﻗـﻞ ﻣ‪‬ـﻦ ﺍﺷـﺘﻐﻞ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻻ ﳛﺐ ﺍﷲ ﺍﳉﻬﺮ﴾[ ﺃﻱ ﺭﻓ ‪‬ﻊ ﺍﻟﺼﻮ ِ‬
‫ﺝ‬ ‫)‪(١‬‬
‫ﺑﻌﻴﻮﺑﻪ ﻭﺍﳉﻬ ‪‬ﺮ ﻟﻴﺲ ﻗﻴﺪﺍ ﺑﻞ ﻣﺜﻠﹸﻪ ﺍﻹﺳﺮﺍ ‪‬ﺭ ﺑﺬﻟﻚ ﻭﺇﳕﺎ ‪‬ﺧﺺ‪ ‬ﺍﳉﻬ ‪‬ﺮ ﻷﻧﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﺳﺒﺒﺎ ﻟﻠﱰﻭﻝ ﻓﻬﻮ ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ ﻓﻼ ﻣﻔﻬـﻮ ‪‬ﻡ ﻟـﻪ‬
‫ﺶ‪.‬‬
‫ﺴﻨ‪‬ﻮﺍ ﺿﻴﺎﻓﺘ‪‬ﻪ ﻓﻠﻤ‪‬ﺎ ﺧ‪‬ـﺮﺝ ﺗ‪‬ﻜﻠﱠـ ‪‬ﻢ ﻓـﻴﻬﻢ ﺟ‪‬ﻬـﺮﺍ ﺃﻭ ﺧ‪‬ـﺼ‪‬ﻪ ﻷﻧـﻪ ﺃﹶﻓﺤـ ‪‬‬
‫ﻑ ﻗﹶﻮﻣﺎ ﺃﻱ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ‪‬ﻢ ﺿ‪‬ﻴﻔﺎ ﻓﻠﹶﻢ ﻳ‪‬ﺤ ِ‬
‫ﺐ ﺃ ﱠﻥ ‪‬ﺭﺟ‪‬ﻼ ﺃﹶﺿﺎ ‪‬‬
‫ﻭﺍﻟﺴﺒ ‪‬‬
‫)ﺧﻄﻴﺐ(‪ ،‬ﻭﰲ ﺍﳋﺎﺯﻥ‪ :‬ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳ ﹸﺔ ﰲ ﺃﹶﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺫﻟﻚ ﺃﻥﹼ ﺭﺟـﻼ ﻧ‪‬ـﺎ ﹶﻝ ﻣِﻨـﻪ ﻭﺍﻟـﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﹼﻢ ﺣﺎﺿﺮ‪ ‬ﻓﹶﺴ ﹶﻜﺖ‪ ‬ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣِﺮﺍﺭﺍ ﰒﹼ ‪‬ﺭﺩ‪ ‬ﻋﻠﻴﻪ ﻓﹶﻘﺎ ‪‬ﻡ ﺍﻟﻨﱯﱡﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ‬
‫ﺐ ﻋﻨـﻚ ﻓﻠﻤ‪‬ـﺎ‬
‫ﺕ ﻋﻠﻴﻪ ﻗﹸﻤﺖ‪ ،!..‬ﻗﺎﻝ ﺇﻥﹼ ‪‬ﻣﻠﹶﻜـﺎﹰ ﻛـﺎﻥ ﻳ‪‬ﺠﻴـ ‪‬‬
‫ﻳﺎﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ‪‬ﺷ‪‬ﺘ ‪‬ﻤﻨِﻲ ﻓﻠﹶﻢ ‪‬ﺗﻘﹸﻞ ﺷﻴﺌﺎ ﺣﱴ ﺇﺫﺍ ‪‬ﺭﺩ‪ ‬ﺩ ‪‬‬
‫ﻚ ﻭﺟﺎﺀ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻓﻘﻤﺖ‪ ،‬ﻓﱰﻟﺖ ﺍﻵﻳ ﹸﺔ‪.‬‬ ‫ﳌﹶﻠ ‪‬‬
‫ﺐﺍ ﹶ‬
‫ﺕ ﻋﻠﻴﻪ ﹶﺫﻫ‪ ‬‬
‫ﺭ‪‬ﺩﺩ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﻌﺎﻗﺒﻪ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﳊﹸﺐ‪ ‬ﻭﺍﻟﺒﻐﺾ‪ ‬ﻣﻌ ‪‬ﲎ ﻗﺎﺋﻢ‪ ‬ﺑِﺎﻟﻘﹶﻠﺐ ﻭﻫﻮ ﻣ‪‬ﺴﺘﺤِﻴﻞﹲ ﻋﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻓﺄﹶﺟـﺎﺏ‪ ‬ﺑـﺄ ﱠﻥ‬ ‫)‪(٢‬‬
‫ﺍﳌﺮﺍﺩ‪ ‬ﻻﺯﻣ‪‬ﻪ ﻭﻫﻮ ﺍﻟﻌﻘﺎﺏ‪ ‬ﻷﻥﹼ ﻣ‪‬ﻦ ﻏﹶﻀِﺐ ﻣِﻦ ﺃﹶﺣﺪ ﻋﺎﹶﻗﺒ‪‬ﻪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﷲ ﺃﻥ ﻳ‪‬ﺪﻋ‪ ‬ﻮ ﺃﺣـﺪ‪ ‬ﻋﻠـﻰ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻻ ﳛﺐ ﺍﷲ ﺍﳉﻬﺮ ﺑﺎﻟﺴﻮﺀ ﻣﻦ ﺍﻟﻘﻮﻝ ﺇﻻ ﻣﻦ ﻇﻠﻢ﴾[ ﻋﻦ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﰲ ﺍﻵﻳﺔ ﻳﻘﻮﻝ ﻻ‪‬ﻳ ِ‬
‫ﺤﺐ‪ ‬ﺍ ُ‬ ‫)‪(٣‬‬
‫ﺺ ﻟﻪ ﺃﻥ ﻳﺪﻋﻮ ﻋﻠﻰ ﻣ‪‬ﻦ ﻇﹶﹶﻠ ‪‬ﻤﻪ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ ﻗﺎﻝ ﻫﻮ ﺍﻟﺮﺟﻞ ﻳ‪‬ـﱰِﻝ ﺑﺎﻟﺮﺟـﻞ ﻓـﻼ ﻳ‪‬ـﻀ‪‬ﻴ‪‬ﻔﹸﻪ ﻓـﻼ‬ ‫ﺃﺣﺪ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻈﻠﻮﻣﺎ ﻓﺈﻧﻪ ‪‬ﺭﺧ‪ ‬‬
‫ﺺ ﻟـﻪ ﺃﻥ ﻳﻘـﻮﻝ ﻟـﻪ ﻭﻳ‪‬ـﺴ ِﻤﻌ‪‬ﻪ‪ ،‬ﻓـﺎﺣ‪‬ﺘﺞ‪ ‬ـﺎ ﺍﻟﻠﻴـﺚﹸ ﻋﻠـﻰ ﻭ‪‬ﺟـﻮﺏ‬
‫ﺱ ﺃﻥ ﻳﻘﻮﻝ ﻟﹶﻢ ‪‬ﻳﻀ‪‬ﻴ‪‬ﻔﲏ ﻭﺃﹶﺧ ‪‬ﺮﺟ‪‬ﻪ ﺍﺑ ‪‬ﻦ ﺃﹶﰊ ﺣﺎﺗ‪‬ﻢ ﺑﻠﻔﻆِ‪ :‬ﻓ ‪‬ﺮﺧ‪ ‬‬
‫ﺑﺄ ‪‬‬
‫ﺍﻟﻀﻴﺎﻓﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ﻳﺆﺍﺧﺬﻩ ﺑﺎﳉﻬﺮ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﴿ ‪‬ﻣﻦ﴾ ﺑِﺤﺬﻑ ﺍﳌﹸﻀﺎﻑ ﺃﻱ ﺇﻻﹼ ‪‬ﺟﻬ‪ ‬ﺮ ﻣ‪‬ﻦ ﻇﹸﻠﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﺼﺒ‪‬ﻪ ﺃﻭ ﺳﺒ‪‬ﻨِﻲ ﺃﻭ ﹶﻗ ﹶﺬﹶﻓﻨِﻲ ﻭﻳ‪‬ﺪﻋ‪ ‬ﻮ ﻋﻠﻴﻪ ﺩﻋﺎﺀ ﺟﺎﺋﺰﺍﹰ ﺑﺄﻥ ﻳﻜﻮ ﹶﻥ ﺑﻘﺪﺭ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﺄﻥ ﻳ‪‬ﺨﺒِﺮ ﻋﻦ ﻇﹸﻠﻢ ﻇﺎﳌِﻪ[ ﺑﺄﻥ ﻳﻘﻮﻝ ‪‬ﺳ ‪‬ﺮﻕ‪ ‬ﻣﺎﻟِﻲ ﺃﻭ ﻏﹶ ‪‬‬ ‫)‪(٥‬‬
‫ﺴﺐ‪ ‬ﻭﺍﻟﺪ‪‬ﻩ ﻭﺇﻥ ﻛﺎﻥ ﻫ‪‬ﻮ ﹶﻓ ‪‬ﻌ ﹶﻞ ﻛﺬﻟﻚ ﻭﻻ ﻳﺪﻋﻮ ﻋﻠﻴﻪ ﻷَﺟ‪‬ـﻞ ﺫﻟـﻚ‬ ‫ﻇﹸﻠﻤﻪ ﻓﻼ ﻳﺪﻋﻮ ﻋﻠﻴﻪ ِﺑﺨ‪‬ﺮﺍﺏِ ﺩﻳﺎﺭِﻩ َﻷﺟ‪‬ﻞ ﺃﹶﺧ ِﺬ ﻣﺎﻟﻪ ﻣﻨﻪ ﻭﻻ ‪‬ﻳ ‪‬‬
‫ﺑﺎﳍﻼﻙ ﺑﻞ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﹼﻬﻢ‪ ‬ﺧﻠﱢﺺ ‪‬ﺣﻘﹼﻲ ﻣﻨﻪ ﺃﻭ ﺍﻟﻠﹼﻬﻢ‪ ‬ﺟﺎﺯِﻩ ﺃﻭ ﻛﺎﻓِﺌﻪ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﺪ ‪‬ﻋ ‪‬ﻮ ﻋﻠﻴﻪ ﺑِـﺴ‪‬ﻮ ِﺀ ﺍﳋﺎﺗِﻤـﺔ ﺃﻭ ﺍﻟﻔِﺘﻨـ ِﺔ ﰲ ﺍﻟـﺪ‪‬ﻳﻦ‬
‫ﻓﺈﻥﹼ ﺑﻌﻀ‪‬ﻬﻢ ‪‬ﻣ‪‬ﻨﻌ‪‬ﻪ ﻣﻄﻠﻘﺎﹰ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻭﺃﺟﺎﺯﻩ ﺑﻌﻀ‪‬ﻬﻢ ﺇﺫﺍ ﻛﺎﻥ ﻇﺎﳌﺎﹰ ﻣ‪‬ﺘ ‪‬ﻤﺮ‪‬ﺩﺍ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻋﻔﻮﺍ ﻗﺪﻳﺮﺍ﴾[ ﻳ‪‬ﻜﺜﱢ ‪‬ﺮ ﺍﻟ ‪‬ﻌﻔﹾ ‪‬ﻮ ﻋﻦ ﺍﻟﻌ‪‬ﺼﺎﺓ ‪‬ﻣ ‪‬ﻊ ﻛﻤﺎ ِﻝ ﻗﺪﺭﺗِﻪ ﻋﻠـﻰ ﺍﻻﻧﺘﻘـﺎﻡ ﻓـﺄﹶﻧﺘ‪‬ﻢ ﺃﹶﻭﱃ ﺑِـﺬﻟﻚ ﻭﻫـﻮ ﺣـﺚﹼ ﻟﻠﻤﻈﻠـﻮﻡ ﻋﻠـﻰ‬ ‫)‪(٦‬‬
‫ﺺ ﻟﻪ ﰲ ﺍﻻﻧﺘﺼﺎﺭ ﺣﺜ‪‬ﺎ ﻋﻠﻰ ﻣ‪‬ﻜﺎ ِﺭ ِﻡ ﺍﻷَﺧﻼﻕِ‪) .‬ﻛﺮﺧﻲ(‬ ‫ﺗ‪‬ﻤﻬِﻴ ِﺪ ﺍﻟﻌ‪‬ﻔ ِﻮ ﺑﻌ ‪‬ﺪ ﻣﺎ ‪‬ﺭﺧ‪ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻃﺮﻳﻘﺎ ﻳ‪‬ﺬ ‪‬ﻫﺒ‪‬ﻮﻥ ﺇﻟﻴﻪ[ ﺃﻱ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ‪‬ﻳﺘ‪ِ ‬‬
‫ﺨﺬﹸﻭﺍ ﳍﻢ ﺩﻳﻨﺎﹰ ﻭﻣ‪‬ﺬﻫ‪‬ﺒﹰﺎ ﻭﺍﺳﻄﺔﹰ ﺑﲔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔـﺮ ﻭﻫـﻮ ﺍﻹﳝـﺎ ﹸﻥ ﺑِـﺒ‪‬ﻌﺾِ ﺍﻟﺮ‪‬ﺳ‪‬ـ ِﻞ‬ ‫)‪(٧‬‬
‫‪Å‬‬
‫‪١‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﻳﻦ َ َ ً‬
‫ﻋﺬاﺑﺎ ﻣ ِ ْ ًﻨﺎ )‪ ﴾(۱۵۱‬ذا إﻫﺎﻧﺔ)‪ (١‬وﻫﻮ ﻋﺬاب اﻟﻨﺎر‬ ‫ﻣﺆﻛﺪ ﳌﻀﻤﻮن اﳉﻤﻠﺔ ﻗﺒﻠﻪ ﴿ َو َ ْ َ ْ َ‬
‫اﻋﺘﺪﻧﺎ ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ‬ ‫ا ْ ﻜٰ ِ ُ ْ َ‬
‫ون َﺣﻘﺎ﴾ ﻣﺼﺪر ِّ‬
‫? ﺃﻱ ﰲﺍﻹﳝﺎﻥ ‪‬ﻢ ﻻ ﰲﺍﻟﺘﻔﻀﻴﻞ‪ ١٢.‬ﲨﺎﻟﲔ‬
‫ُﺟﻮر ُْﻢ﴾ ﺛﻮاب‬
‫ﻧﺆﺗﻴ ِ ْﻢ﴾ ﺑﺎﻟﻨﻮن واﻟﻴﺎء ﴿ا ُ ْ َ‬ ‫اﺣﺪ ﻣﻨْ ُ ْﻢ ا ُوﻟٓ ٰ ِ َ‬
‫رﺳﻠ ِ ٖ ﴾ ﻛﻠﻬﻢ ﴿ َو َ ْﻟﻢ ُ َ ﻗ ُْﻮا ﺑَ ْ َ َ َ ٍ‬ ‫ﻳﻦ َ ُ ْ‬
‫)‪(٢‬‬
‫ﺳﻮف ُ ْ ِ ْ‬
‫ﻚ َْ َ‬ ‫ﻣﻨﻮا ِﺑﺎﷲِ َو ُ ُ‬ ‫اﻟﺬ ْ َ‬
‫﴿ َو ِ‬
‫ِﺘﺐ﴾ اﻟﻴﻬﻮد ﴿ َ ْ‬ ‫أﻋﻤﺎﳍﻢ ﴿ َو َ َ‬
‫)‪(٤‬‬
‫ان‬ ‫ﻠﻚ﴾ ﻳﺎ ﳏﻤﺪ ﴿اَ ْ ُ‬
‫ﻞا ْﻜ ٰ ِ‬ ‫ﻏﻔﻮرا﴾ ﻷوﻟﻴﺎﺋﻪ ﴿رﺣ ِ ْ ً )‪ ﴾(۱۵۲‬ﺑﺄﻫﻞ ﻃﺎﻋﺘﻪ ﴿ َ ْﺴَﺌ ُ َ‬ ‫ﺎن اﷲُ َ ُ ْ ً‬
‫ﻉ‬
‫)‪(٣‬‬ ‫ﻉ‬
‫ﺃﻱ ﺳﺆﺍﳍﻢ‪١٢.‬‬ ‫ﻣﺘﻌﻠﱢﻖ ﺑـ ½ﻳﺴﺌﻠﻚ¼‪١٢.‬‬
‫َﻘﺪ َﺳﺎَ ُ ْﻟﻮا﴾ أي آﺑﺎؤﻫﻢ‬
‫ﺗﻌﻨﺘﺎ ﻓﺈن اﺳﺘﻜﱪت ذﻟﻚ ﴿ﻓ َ ْ‬
‫)‪(٦‬‬ ‫? )‪(٥‬‬
‫اﻟﺴﻤﺎء﴾ ﲨﻠﺔ ﻛﻤﺎ أﻧﺰل ﻋ ﻣﻮ‬ ‫ﻣﻦ َ ٓ ِ‬‫ُ َﺗﻨﺰ َل َﻋﻠ َْﻴ ِ ْﻢ ﻛ ِ ٰ ًﺒﺎ َ‬
‫)‪(٧‬‬ ‫?‬

‫ﺍﻟﻔﺎﺀ ﺗﻔﺴﲑﻳﺔ‪١٢.‬ﺭﻭﺡ‬
‫?‬
‫ِﻘﺔ﴾ اﳌﻮت ﻋﻘﺎﺑﺎ ﳍﻢ ﴿ ِ ُ ْ‬
‫ﺑﻈﻠﻤ ِ ِ ْﻢ ﴾)‪ (٩‬ﺣﻴﺚ‬ ‫َﻘﺎﻟﻮا اَر َِﻧﺎ اﷲَ َﺟ ْ َ ًﺮة﴾ ﻋﻴﺎﻧﺎ )‪﴿ (٨‬ﻓ َ َ َ ْ‬
‫َﺎﺧﺬﺗ ُ ُﻢ اﻟﺼﻌ َ ُ‬ ‫ذﻟﻚ ﻓ َ ُ‬ ‫ﻛﺒ ـﺮَ﴾ أﻋﻈﻢ ﴿ ِ ْ‬
‫ﻣﻦ ٰ ِ َ‬ ‫ﻣﻮ َ ْ َ‬ ‫﴿ ُْ‬

‫ﻭﺍﻟﻜﻔ ‪‬ﺮ ﺑِﺒﻌﻀِﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫ﻗﻮﻟﻪ‪] :‬ﺫﺍ ﺇﻫﺎﻧﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺇﺳﻨﺎﺩ‪ ‬ﺍ ﹸ‬
‫ﳌ ِﻬﲔ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ِﻣﻦ ﹶﻗﺒﻴ ِﻞ ﺇﺳﻨﺎﺩِ ﺍﻟﻔﻌﻞ ﺇﱃ ﺳﺒﺒﻪ‪ ،‬ﻓﻔﻴﻪ ﳎﺎﺯ ﻋﻘﻠﻲ ﻓﺎﻓﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻣﻨــﻮا‪ ...‬ﺇﱁ﴾[ ﻣﻘﺎﺑــ ﹸﻞ ﻗﻮﻟِــﻪ ﴿ﺇﻥ ﺍﻟــﺬﻳﻦ ﻳﻜﻔــﺮﻭﻥ‪ ...‬ﺇﱁ﴾‪ ،‬ﻭﻗﻮﻟﹸــﻪ ﴿ﻭﱂ ﻳﻔﺮﻗــﻮﺍ‪ ...‬ﺇﱁ﴾ ﻣ‪‬ﻘﺎﺑِــ ﹸﻞ ﻗﻮﻟِــﻪ‬ ‫ﻗﻮﻟــﻪ‪﴿] :‬ﻭﺍﻟــﺬﻳﻦ َ ُ ْ‬ ‫)‪(٢‬‬
‫﴿ﻭﻳﺮﻳﺪﻭﻥ‪ ...‬ﺇﱁ﴾ ﻭﻗﻮﻟِﻪ ﴿ﻭﻳﻘﻮﻟﻮﻥ‪ ...‬ﺇﱁ﴾ ﻭﺃﻣ‪‬ﺎ ﻗﻮﻟﹸﻪ ﴿ﻭﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﺨﺬﻭﺍ‪ ...‬ﺇﱁ﴾ ﻓﺪﺍ ِﺧ ﹲﻞ ﻓﻴﻤﺎ ﻗﺒﻠﹶﻪ ﻓﻘﺪ ﲤﱠﺖِ ﺍﳌﹸﻘﺎﺑ‪‬ﻠ ﹸﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺏ ﺃﹶﻋﻤﺎﻟِﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﺎ ﻳﻌﻄﻴﻬﻢ ﺭﲪﺔﹲ ﻭﻓﻀﻞﹲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻗﻀﺎﺀُ ﺍﳊﻖ‪ ‬ﺍﻟﻮﺍﺟ ِ‬
‫ﺐ ﻋﻠﻴـﻪ ﺗﻌـﺎﱃ ﻛﻤـﺎ ﻳ‪‬ﻔﻬ‪‬ـﻢ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺛﻮﺍ ‪‬‬ ‫)‪(٣‬‬
‫ﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻣﻦ ﺇﺿﺎﻓﺔ ﺍﻷَﺟﺮ ﺇﻟﻴﻬﻢ ﻓﻼ ‪‬ﻳ ِﺮﺩ‪ ‬ﺃﻧﻪ ﻻ‪‬ﻳﺠِ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳﺴﺌﻠﻚ ﺃﻫ ﹸﻞ ﺍﻟﻜﺘٰﺐ‪ ...‬ﺇﱁ﴾[ ﻧ‪‬ﺰﻟﹶﺖ ﰲ ﺃﹶﺣﺒﺎ ِﺭ ﺍﻟﻴﻬﻮﺩ ﺣﻴﺚﹸ ﻗﺎﻟﻮﺍ ﻟِﺮﺳﻮ ِﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﺇﻥ ﻛﻨـﺖ‪ ‬ﻧﺒﻴـﺎ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺡ ﻛﻤـﺎ ‪‬ﻧﺰ‪‬ﻟـﺖِ‬ ‫ﻓﹶﺄﺗِﻨﺎ ﺑﻜﺘﺎﺏ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﲨﻠﺔﹰ ﻛﻤﺎ ﹶﺃﺗٰﻰ ﺑﻪ ﻣ‪‬ﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻭﻗﻴﻞ ﻛﺘﺎﺑﺎ ﳏﺮ‪‬ﺭﺍ ﺑِﺨﻂﱟ ﺳ‪‬ﻤﺎ ِﻭﻱ‪ ‬ﰲ ﺃﹶﻟﻮﺍ ٍ‬
‫ﺤﻜﱡ ‪‬ﻢ ﻭﺍﻟﺘ‪ ‬ﻌﻨ‪‬ـﺖ‪،‬‬
‫ﺼﺪ‪‬ﻫﻢ ‪‬ﺬﻩ ﺍﻟﻌﻈﻴﻤ ِﺔ ﺇﻻ ﺍﻟﺘ‪ ‬‬‫ﲔ ‪‬ﻳ ِﱰ ﹸﻝ ﺃﻭ ﻛﺘﺎﺑﺎ ﺇﻟﻴﻨﺎ ِﺑﺄﹶﻋﻴﺎﻧِﻨﺎ ﺑﺄﻧ‪‬ﻚ ﺭ‪‬ﺳﻮ ﹸﻝ ﺍﷲِ ﻭﻣﺎ ﻛﺎﻥ ﻣ‪‬ﻘ ِ‬
‫ﺍﻟﺘﻮﺭﺍﺓﹸ ﺃﻭ ﻛﺘﺎﺑﺎ ﻧ‪‬ﻌﺎِﻳﻨ‪‬ﻪ ِﺣ ‪‬‬
‫ﺴ ‪‬ﻦ ﻭﻟﻮ ‪‬ﺳﺄﹶﻟﹸﻮﻩ ِﻟﻜﹶﻲ ‪‬ﻳ‪‬ﺘ‪‬ﺒﻴ‪‬ﻨ‪‬ﻮﺍ ﺍﳊﻖ‪ ‬ﻷَﻋﻄﹶﺎﻫ‪‬ﻢ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫ﻗﺎﻝ ﺍﳊﹶ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻌ‪‬ـﻨ‪‬ﺘﹰﺎ[ ﺃﻱ ﻻ ﺍﺳﺘِﺮﺷ‪‬ﺎﺩﹰﺍ ﻭ ﺇﻻﹼ ﹶﻟ‪‬ﻨ ‪‬ﺰ ﹶﻝ ﻛﻤﺎ ﻃﹶﻠﺒ‪‬ﻮﺍ ﻓﻌِﻘﺎﺑ‪‬ﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺻﻒِ ﺍﻟﻘﺎﺋ ِﻢ ﺑِﻬﻢ‪ .‬ﻭﺍﻟﺘﻌﻨ‪‬ﺖ‪ ‬ﻃﹶﻠﹶﺐ ﺍﻟﻮﻗـﻮﻉِ ﰲ ﺍﻟ ‪‬ﻌﻨ‪‬ـﺖِ‬ ‫)‪(٥‬‬
‫ﺃﻱ ﺍﳌﹶﺸﻘﱠﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ ‪] :‬ﻓﹶﺈِﻥِ ﺍﺳﺘ‪‬ﻜﺒ‪‬ﺮﺕ‪ ‬ﺫﻟﻚ[ ﻗﹶﺪ‪‬ﺭ‪‬ﻩ ﻟِﻴ‪‬ﻔِﻴﺪ‪ ‬ﺃﹶﻥﱠ ﻗﹶﻮﻟﹶﻪ ﴿ﻓﹶﻘﹶﺪ ‪‬ﺳ ﺄﹶﻟﹸﻮﺍ﴾ ﺟـﻮﺍﺏ‪ ‬ﺷ‪‬ـﺮﻁٍ ﻣﻘـﺪ‪‬ﺭٍ ﻭﻻ ﻳ‪‬ﺨﻔٰـﻰ ﺃﹶﻥﹼ ﰲ ﻫـﺬﻩ ﺍﻟﻔﹶـﺎ ِﺀ‬ ‫)‪(٦‬‬
‫ﻗﹶﻮﻟﹶﲔ ﺃﹶﺣﺪ‪‬ﳘﺎ ﺃﹶ‪‬ﺎ ﻋﺎﻃِﻔﺔ ﻋﻠﻰ ﲨﻠﺔ ﳏﺬﻭﻓﺔ ﻭﻗﺪ‪‬ﺭ‪‬ﻫﺎ ﺍﺑﻦ‪ ‬ﻋ‪‬ﻄﻴﺔ ½ﻓﹶﻼ ﺗ‪‬ﺒﺎﻝِ ﻳﺎ ﳏﻤ‪‬ﺪ‪ ‬ﺑِﺴ‪‬ﺆ‪‬ﺍﻟِﻬﻢ ﻭ ﺗ‪‬ﺸﻄِﻴﻄِﻬﻢ ﻓﺈ‪‬ﺎ ﻋﺎﺩ‪‬ﻢ‬
‫ﻓﻘﺪ ﺳﺄﻟﹸﻮﺍ ﻣ‪‬ﻮ ﺳٰﻰ ﺃﹶﻛﱪ‪ ‬ﻣِﻦ ﺫﹶﻟﻚ‪ .‬ﻭﺍﻟﺜﺎﱐ ﺃﹶ‪‬ﺎ ﺟ‪‬ﻮﺍﺏ‪ ‬ﺷ‪‬ـﺮﻁٍ ﻣﻘـﺪ‪‬ﺭٍ ﻛﹶﻤـﺎ ﻣ‪‬ـﺮ‪ ‬ﺃﹶﻱ ﺇِ ِﻥ ﺍﺳـﺘ‪‬ﻜﺒ‪‬ﺮﺕ‪ ‬ﻣـﺎ ﺳ‪‬ـﺄﹶﻟﹸﻮﺍ ﻣِﻨـﻚ‪ ‬ﻓﹶﻘﹶـﺪ‬
‫ﺳ‪‬ﺄﹶﻟﹸﻮﺍ‪ ...‬ﺇﱁ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺟ‪‬ﻤﺎﻟﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺁﺑﺎ ‪‬ﺅﻫﻢ[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﻟﻴﻬﻮﺩ ﺍﳌﻮﺟﻮﺩِﻳﻦ ﰲ ﺯ‪‬ﻣﻨِﻪ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟـﻪ ﻭﺳـﻠﹼﻢ ﻟﹶـﻢ ﻳ‪‬ـﺼﺪﺭ ﻋﻨـﻬﻢ‬ ‫)‪(٧‬‬
‫ﻫﺬﺍ ﺍﻟﺴﺆﺍ ﹸﻝ ﻓﻜﻴﻒ ﻳﺼﺢ‪ ‬ﺍﻟﻨﺴﺒ ﹸﺔ ﺇﻟﻴﻬﻢ ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﻧﺴﺒﺔ ﺍﻟﺴﺆﺍﻝ ﺇﱃ ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺯﻣﻨﻪ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ﳎـﺎﺯ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ِﺭﺿ‪‬ﺎﻫ‪‬ﻢ ﺑِﻤﺎ ‪‬ﻭ ِﺟ ‪‬ﺪ ﻣِﻦ ﺁﺑﺎﺋﻬﻢ ﻓﻜﺎﻧ‪‬ﻮﺍ ﻛﹶﺄﻧ‪‬ﻬﻢ ﻫ‪ ‬ﻢ ﺍﻟﺴﺎﺋﻠﻮﻥ‪) .‬ﲨﻞ‪ ،‬ﲨﺎﻟﲔ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋِﻴﺎﻧﹰﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺟﻬﺮﺓ﴾ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻷ‪‬ﺎ ﻧﻮﻉ ﻣﻦ ﻣﻄﻠﻖ ﺍﻟﺮﺅﻳﺔ ﻓﻴ‪‬ﻼﻗِﻲ ﻋﺎ ِﻣﻠﹶﻪ ﰲ ﺍﻟﻔﻌﻞ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﻘﺎﻟﻮﺍ ﺃﺭﻧﺎ ﺍﷲ ﺟﻬﺮﺓ ﻓﺄﺧﺬ‪‬ﻢ ﺍﻟﺼٰﻌﻘﺔ ﺑﻈﻠﻤﻬﻢ﴾[ ﻳ‪‬ﺴﺘﺪﻝﱡ ﺑﻪ ﻋﻠﻰ ﻣ‪‬ﻨﻊ ﺭ‪‬ﺅﻳﺘِﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬

‫‪٢‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﻋﻦ‬ ‫ﻨﺖ﴾ اﳌﻌﺠﺰات ﻋ وﺣﺪاﻧﻴﺔ اﷲ ﴿ﻓ ََﻌﻔ ْ َ‬
‫َﻮﻧﺎ َ ْ‬
‫)‪(٢‬‬
‫ﻌﺪ َﻣﺎ َ ٓ َ ْ‬
‫ﺟﺎءﺗ ُ ُﻢ ْاﻟ َ ٰ ُ‬ ‫ِﺠﻞ﴾ ٰإﳍﺎ ﴿ ِﻣﻦ َ ْ ِ‬ ‫ﺗﻌﻨﺘﻮا ﰲ اﻟﺴﺆال)‪ُ ﴿ (١‬ﺛﻢ َ ُ‬
‫اﺗﺨﺬوا ْاﻟﻌ ْ َ‬
‫ﻣﺘﻌﻠﻖ ﺑـ ½ﺗﺴﻠﻄﺎ¼‪١٢.‬‬
‫ﺳﻠﻄﻨﺎ ﻣ ِ ْ ًﻨﺎ)‪ ﴾(۱۵۳‬ﺗﺴﻠﻄﺎ )‪ (٣‬ﺑﻴﻨﺎ ﻇﺎﻫﺮا ﻋﻠﻴﻬﻢ ﺣﻴﺚ أﻣﺮﻫﻢ ﺑﻘﺘﻞ أﻧﻔﺴﻬﻢ ﻮﺑـﺔ‬
‫ﺗ‬ ‫ذﻟﻚ﴾ وﻟﻢ ﻧﺴﺘﺄﺻﻠﻬﻢ﴿ َو َﺗ ْ َﻨﺎ ُ ْ‬
‫ﻣﻮ ٰ ُ ْ ٰ ً‬ ‫َِٰ‬
‫?‬

‫ﺃﻱ ﺍﻟﻄﻮﺭ‪١٢.‬‬
‫ُﻠﻨﺎ َﻟ ُ ُﻢ﴾ وﻫﻮ‬
‫ﺑﻤﻴﺜﺎﻗ ِ ِ ْﻢ﴾ ﺑﺴﺒﺐ أﺧﺬ اﳌﻴﺜﺎق ﻋﻠﻴﻬﻢ ﻟﻴﺨﺎﻓﻮا ﻓﻴﻘﺒﻠﻮه ﴿ َو ﻗ ْ َ‬
‫)‪(٥‬‬
‫ﻮر﴾ اﳉﺒﻞ ﴿ ِ ِ ْ َ‬
‫َﻮﻗ ُ ُﻢ اﻟﻄ ْ َ‬ ‫ﻓﺄﻃﺎﻋﻮه ﴿ َو َرﻓ ْ َ‬
‫َﻌﻨﺎ ﻓ ْ َ‬
‫?‬ ‫)‪(٤‬‬

‫ﻌـﺪوا﴾ وﰲ ﻗـﺮاءة ﺑﻔـﺘﺢ‬ ‫ُﻠﻨـﺎ َﻟ ُ ْـﻢ َﻻ َ ْ ُ ْ‬

‫اﻟﺒﺎب﴾ ﺑﺎب اﻟﻘﺮ ﻳﺔ ﴿ ُﺳﺠ ًﺪا﴾ ﺳﺠﻮد اﳓﻨﺎء ﴿و ﻗ ْ َ‬
‫)‪(٩)(٨‬‬ ‫)‪(٧‬‬
‫ادﺧﻠﻮا ْ َ َ‬‫ﻣﻈﻞ ﻋﻠﻴﻬﻢ )‪ُ ُ ْ ﴿ (٦‬‬
‫ﻭﻛﺎﻥ ﻳﻮ ﻡ ﺍﻟﺴﺒﺖ ﻳﻮﻡ ﻋﺒﺎﺩ‪‬ﻢ‪١٢.‬ﺭﻭﺡ‬ ‫ﺃﻱ ﻻ ﲡﺎﻭﺯﻭﺍ ﺍﳊﺪ‪١٢.‬‬
‫ﺖ﴾ ﺑﺎﺻﻄﻴﺎد اﳊﻴﺘﺎن ﻓﻴﻪ ﴿ َو َ َ ْ َ‬
‫)‪(١٠‬‬
‫اﺧﺬﻧﺎ‬ ‫اﻟﻌﲔ وﺗﺸﺪﻳﺪ اﻟﺪال وﻓﻴﻪ إدﻏﺎم اﻟﺘﺎء ﰲ اﻷﺻﻞ ﰲ اﻟﺪال أي ﻻ ﺗﻌﺘﺪوا ﴿ ِ ْ‬
‫اﻟﺴﺒ ِ‬
‫?‬ ‫?‬

‫ﻟﻠﺘﺎﻛﻴﺪ‪١٢ .‬ﲨﺎﻟﲔ‬ ‫ﺃﻱ ﺍﻻﺟﺘﻨﺎﺏ ﻋﻦ ﺍﻟﺼﻴﺪ ﰲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪١٢.‬‬

‫َﺒﻤﺎ َ ْﻘﻀِ ِ ْﻢ﴾ ﻣﺎ زاﺋﺪة واﻟﺒﺎء ﻟﻠـﺴﺒﺒﻴﺔ ﻣﺘﻌﻠﻘـﺔ ﲟﺤـﺬوف أي ﻟﻌﻨـﺎﻫﻢ‬
‫)‪(١١‬‬
‫ﻏﻠﻴﻈﺎ )‪ ﴾(۱۵۴‬ﻋ ذﻟﻚ ﻓﻨﻘﻀﻮه ﴿ﻓ ِ َ‬ ‫ِْ‬
‫ﻣﻨ ُ ْﻢ ْ َ‬
‫ﻣﻴﺜﺎﻗًﺎ َ ِ ْ ً‬
‫?‬ ‫?‬

‫ﻟﺴﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪١٢.‬‬ ‫ﻛﺰﻛﺮﻳﺎ ﻭﳛﲕ ﻭﻏﲑﳘﺎ‪١٢.‬ﻣﺪ‬

‫ﻏﻠﻒ﴾‬ ‫ﺣﻖ و َ ْﻗﻮﻟ ِ ِ ْﻢ﴾ ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ﻗ ُ ْ ُ َ‬
‫ُﻠﻮﺑﻨﺎ ُ ْ ٌ‬ ‫ﻐﻴـﺮ ِ َ ٍّ‬ ‫ﻗﺘﻠ ِ ِ ُﻢ ْاﻻ َﻧ ِ َ ٓ َ‬
‫ﻴﺎء ِ َ ْ‬ ‫ﻣﻴﺜﺎﻗ ُ ْﻢ َو ُﻛ ْ ِ ِْﻢ ِ ٰ ٰ‬
‫ﺑﺎﻳﺖِ اﷲِ َو َ ْ‬ ‫ﺑﺴﺒﺐ ﻧﻘﻀﻬﻢ ﴿ ْ َ َ‬
‫?‬ ‫?‬

‫ﲨﻊ ﺃﻏﻠﻒ ﺃﻱ ﳏﺠﻮﺑﺔ‪١٢.‬ﻣﺪ <‬ ‫=ﺃﻱ ﻣﻌﺠﺰﺍﺕ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ١٢.‬ﻣﺪ‬

‫ﻗﻮﻟﻪ‪] :‬ﺗﻌﻨ‪‬ﺘﻮﺍ ﰲ ﺍﻟﺴﺆﺍﻝ[ ﺃﻱ ﺳ‪‬ﺆﺍﻟِﻬﻢ ﺑِﻤﺎ ﻳ‪‬ﺴ‪‬ﺘﺤِﻴ ﹸﻞ ﺷ‪‬ﺮﻋﺎﹰ ﻓﺈﻧ‪‬ﻬﻢ ﻃﹶﻠﺒﻮﺍ ﺍﻟﺮﺅﻳ ﹶﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺎ ﹶﻝ ﻛﻮﻧِﻬﻢ ﻛﺎِﻓﺮِﻳﻦ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﻭ‪‬ﺣﺪﺍﻧﻴﺔ ﺍﷲ[ ﺃﻱ ﻭﻋﻠﻰ ﻗﺪﺭﺗﻪ ﻭﻋﻠﻰ ﻋِﻠﻤﻪ ﻭﻋﻠﻰ ِﻗ ‪‬ﺪﻣِﻪ ﻭﻋﻠﻰ ﻛﻮﻧﻪ ﳐﺎﻟﻔـﺎ ﻟﻸﺟـﺴﺎﻡ ﻭﺍﻷﻋـﺮﺍﺽ ﻭﻋﻠـﻰ ﺻـﺪﻕ‬ ‫)‪(٢‬‬
‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺴﻠﻄﺎ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺳﻠﻄـٰﻨﺎ﴾ ﻣﺼﺪﺭ ﻭﺃﻥﹼ ﴿ ‪‬ﻣﺒِﻴﻨﺎ﴾ ﻣِﻦ ½ﺃﹶﺑﺎ ﹶﻥ¼ ﺑِﻤﻌﲎ ﹶﻇﻬ‪‬ﺮ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺴﺒﺐ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺎﺀ ﺳﺒﺒﻴﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﻟﻴ‪‬ﺨﺎﻓﹸﻮﺍ[ ﻭﺫﻟﻚ ﺃ‪‬ﻢ ﺍﻣﺘﻨﻌﻮﺍ ﻣِﻦ ﻗﹸﺒﻮﻝ ﺷﺮﻳﻌ ِﺔ ﺍﻟﺘﻮﺭﺍ ِﺓ ﹶﻓﺮ‪‬ﻓﻊ ﺍ ُ‬
‫ﷲ ﺗﻌـﺎﱃ ﻋﻠـﻴﻬﻢ ﺍﻟﻄـﻮﺭ ﻓﻘﹶِﺒﻠﹸﻮﻫـﺎ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﻓﻴ‪‬ﻘ‪‬ﺒﻠﹸـﻮﻩ¼ ﺃﻱ ﻭﻻ‬ ‫)‪(٥‬‬
‫ﻳ‪‬ﻨﻘﹸﻀ‪‬ﻮﻩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ ‪‬ﻣ ِﻈﻞﱞ ﻋﻠﻴﻬﻢ[ ﺃﻱ ﻣﺮﻓﻮﻉ ﻓﻮﻕ ﺭﺅﻭﺳِﻬﻢ ﻭﻣ‪‬ﺤﺎﺫِﻳﻬﻢ ﻛﺎﻟﻈﻠﹼﺔ ﻭﻫﺬﺍ ﺍﻟﺘﻘﻴﻴ ‪‬ﺪ ‪‬ﺳﺒ‪ ‬ﻖ ﹶﻗﻠﹶـﻢٍ ﻷﻥﹼ ﻗـﺼﺔ ﻓـﺘﺢ ﺍﻟﻘﺮﻳـﺔ ﻛﺎﻧـﺖ‬ ‫)‪(٦‬‬
‫ﺑﻌﺪ ﺧﺮﻭ ِﺟﻬﻢ ﻣﻦ ﺍﻟﺘ‪‬ﻴ‪ِ ‬ﻪ ﻭﻗﺼ‪‬ﺔ ﺭﻓ ِﻊ ﺍﳉﺒﻞ ﻓﻮﻕ ﺭﺅﻭ ِﺳﻬﻢ ﻛﺎﻧﺖ ﻋﻘﺐ ﻧﺰﻭﻝ ﺍﻟﺘﻮﺭﺍﺓ ﻗﺒﻞ ﺩﺧﻮﳍﻢ ﺍﻟﺘ‪‬ﻴـ ‪‬ﻪ ﻛﻤـﺎ ﻗـﺎﻝ ﺍﻟﻔﺎﺿـﻞ ﻋﻠـ ‪‬ﻲ‬
‫ﺍﻟﻘﺎﺭﻱ‪ :‬ﺍﳌﺸﻬﻮ ‪‬ﺭ ﺃﻥﹼ ‪‬ﺭﻓ ‪‬ﻊ ﺍﳉﺒ ِﻞ ﺇﳕﺎ ﻛﺎﻥ ﻋﻨ ‪‬ﺪ ﺍﻟﺘﻜﻠﻴﻒِ ﺑﺎﻟﻌﻤﻞ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻻ ﻋﻨـ ‪‬ﺪ ﺗﻜﻠـﻴ ِﻔﻬﻢ ﺩ‪‬ﺧـﻮ ﹶﻝ ﺑـﺎﺏِ ﺍﻟﻘﺮﻳـ ِﺔ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﺑـﺎﺏ‬
‫ﺍﻟﻘﺮﻳﺔ¼ ﻓﻘﻴﻞ ﻫﻲ ﺑﻴﺖ ﺍﳌﻘـﺪﺱ ﻭﻗﻴـﻞ ﺃﺭﳛـﺎﺀ ﻭﺍﻟﻘـﻮﻝ ﺍﳌـﺬﻛﻮﺭ ﻋﻠـﻰ ﻟـﺴﺎﻥ ﻣﻮﺳـﻰ ﺃﻭ ﻋﻠـﻰ ﻟـﺴﺎﻥ ﻳﻮﺷـﻊ ﻋﻠﻴﻬﻤـﺎ ﺍﻟـﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ‪) .‬ﲨﻞ‪ ،‬ﲨﺎﻟﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﺏ ﺍﻟﻘﺮﻳﺔ[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﰲ ﴿ﺍﻟﺒﺎﺏ﴾ ‪‬ﺑ ‪‬ﺪﻝﹲ ﻣﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺳﺠﻮ ‪‬ﺩ ﺍﳓﻨﺎﺀ[ ﺃﻱ ﻣﻄﺄﻃﺌِﲔ ﺍﻟﺮﺅﻭﺱ ﻓﻬﻮ ﺳﺠﻮﺩ‪ ‬ﺗﻮﺍﺿﻊٍ ﻭﺧﻀﻮﻉ ﻓﺨﺎﻟﹶﻔﻮﺍ ﻭﺩﺧﻠﻮﺍ ‪‬ﺯﺣ‪‬ﻔﹰﺎ ﻋﻠﻰ ﺃﹶﺳﺘﺎﻫِﻬﻢ‪) .‬ﲨﻞ(‬ ‫)‪(٨‬‬
‫ﳓﻨﺎﺀ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴﺠﻮﺩ ﻫﺎﻫﻨﺎ ﻟﻴﺲ ﰲ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺳﺠﻮ ‪‬ﺩ ﺍ ٍ‬ ‫)‪(٩‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻ ﺗﻌﺘﺪﻭﺍ[ ﺃﻱ ﻓﻬﻮ ﻣﻦ ﺍﻻﻋﺘﺪﺍﺀ ﺑﺪﻟﻴﻞ ﺇﲨﺎﻉ ﺍﻟﺴﺒﻌﺔ ﻋﻠﻰ ﴿ﺍﻋ‪‬ﺘﺪ‪‬ﻭﺍ ﻣﻨﻜﻢ ﰲ ﺍﻟﺴ‪‬ﺒ‪‬ﺖِ﴾ ﻭﺗﺼﺮﻳﻔﻪ ﻋﻠﻰ ﻫـﺬﻩ ﺍﻟﻘـﺮﺍﺀﺓ‬ ‫)‪(١٠‬‬
‫ﺃﻧﻪ ﻧﻘﻠﺖ ﻓﺘﺤﺔ ﺍﻟﺘﺎﺀ ﺇﱃ ﺍﻟﻌﲔ ﺍﻟﺴﺎﻛﻨﺔ ﻗﺒﻠﻬﺎ ﰒ ﻗﻠﺒﺖ ﺍﻟﺘﺎﺀ ﺩﺍﻻ ﻭﺃﺩﻏﻤﺖ ﰲ ﺍﻟﺪﺍﻝ ﺑﻌﺪﻫﺎ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻟﻌﻨ‪‬ﺎﻫﻢ[ ﺃﺧﺬ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﳑﺎ ﺟﺎﺀ ﻣﺼﺮﺣﺎ ﺑﻪ ﰲ ﺃﻭﻝ ﺍﳌﺎﺋﺪﺓ ﴿ﻓﺒﻤﺎ ﻧﻘﻀﻬﻢ ﻣﻴﺜﺎﻗﻬﻢ ﻟﻌﻨ‪‬ﺎﻫﻢ﴾‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(١١‬‬

‫‪٣‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﻗﻠﻴﻼ)‪ ﴾(۱۵۵‬ﻣﻨﻬﻢ ﻛﻌﺒﺪ اﷲ ﺑﻦ‬ ‫ﻃﺒﻊ﴾ ﺧﺘﻢ ﴿اﷲُ َﻋﻠ َْﻴ َ ﺎ ِﺑﻜُ ْ ِ ِْﻢ﴾ ﻓﻼ ﺗﻌﻲ وﻋﻈﺎ ﴿ﻓ ََﻼ ُ ْ ِ ُ ْ َ‬
‫ﻳﺆﻣﻨﻮن ِاﻻ َ ِ ْ ً‬ ‫ﻻ ﺗﻌﻲﻛﻼﻣﻚ ﴿ َ ْ‬
‫)‪(١‬‬
‫ﺑﻞ َ َ َ‬
‫ﻣﻌﻄﻮﻑ ﻋﻠﻰ﴿ﻓﺒﻤﺎ ﻧﻘﻀﻬﻢ﴾ ﺃﻭﻋﻠﻰ ﻣﺎ ﻳﻠﻴﻪ ﻣﻦ ﻗﻮﻟﻪ ﴿ﺑﻜﻔﺮﻫﻢ﴾‪١٢.‬ﻣﺪ‬

‫ﺳﻼم وأﺻﺤﺎﺑﻪ ﴿و ِﺑﻜُ ْ ِ ِْﻢ﴾ ﺛﺎﻧﻴﺎ ﺑﻌﻴ وﻛـﺮر اﻟﺒـﺎء ﻟﻠﻔـﺼﻞ ﺑﻴﻨـﻪ وﺑـﲔ ﻣـﺎ ﻋﻄـﻒ ﻋﻠﻴـﻪ ﴿ َو َ ْ‬
‫ﻗـﻮﻟ ِ ِ ْﻢ َـ ٰ َﻣـﺮْ َ َﻳﻢﺑ ُ ْ َ ً‬ ‫)‪(٣‬‬ ‫?‬
‫ﺘﺎﻧـﺎ‬ ‫)‪(٢‬‬

‫ﻧــــــــ‬
‫رﺳﻮل اﷲِ﴾)‪ (٦‬ﰲ زﻋﻤﻬﻢ‪،‬‬ ‫ﻗﺘﻠﻨﺎ ْ َ ِ ْ َ‬‫ﻗﻮﻟ ِ ِ ْﻢ﴾ﻣﻔﺘﺨﺮﻳﻦ ﴿ ِاﻧﺎ َ َ ْ َ‬
‫ﻋﻈ ْ ً )‪ ﴾(۱۵۶‬ﺣﻴﺚ رﻣﻮﻫﺎ ﺑﺎﻟﺰﻧﺎ ﴿و َ ْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫اﺑﻦ َﻣﺮْ َ َﻳﻢ َ ُ ْ َ‬
‫اﻟﻤﺴﻴﺢ ﻋ ِْﻴ َ ْ َ‬ ‫َِ‬

‫ﻧــــــ ﺯﻋﻤﻪ‪١٢.‬‬
‫َﺒﻮه َو ٰﻜ ِْﻦ ُﺷﺒ َ َﻟ ُ ْﻢ﴾ ‪...............‬‬ ‫أي ﲟﺠﻤﻮ ع ذﻟﻚ ﻋﺬﺑﻨﺎﻫﻢ ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ ﺗﻜﺬﻳﺒﺎ ﳍﻢ ﰲ ﻗﺘﻠﻪ ‪َ ﴿ :‬و َﻣﺎ َ َ ُ ْ ُ‬
‫)‪(٧‬‬
‫ﻗﺘﻠﻮه َو َﻣﺎ َﺻﻠ ُ ْ ُ‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺑﻞ ﻃﺒﻊ ﺍﷲ ﻋﻠﻴﻬﺎ﴾[ ﺃﻱ ﺃﺣﺪﺙ ﻋﻠﻴﻬﺎ ﺻﻮﺭﺓ ﻣﺎﻧﻌﺔ ﻋﻦ ﻭﺻﻮﻝ ﺍﳊﻖ ﺇﻟﻴﻬﺎ‪ .‬ﻭﻫـﺬﺍ ﺇﺿـﺮﺍﺏ ﻋـﻦ ﺍﻟﻜـﻼﻡ ﺍﳌﺘﻘـﺪﻡ ﺃﻱ ﻟـﻴﺲ‬ ‫)‪(١‬‬
‫ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﻣﻦ ﻗﻮﳍﻢ ﴿ﻗﻠﻮﺑﻨﺎ ﻏﻠﻒ﴾‪ .‬ﻭﻗﻮﻟـﻪ ﴿ﺇﻻ ﻗﻠـﻴﻼ﴾ ﳛﺘﻤـﻞ ﺍﻟﻨـﺼﺐ ﻋﻠـﻰ ﻧﻌـﺖِ ﻣـﺼﺪﺭ ﳏـﺬﻭﻑ ﺃﻱ ﺇﻻ ﺇﳝﺎﻧـﺎ ﻗﻠـﻴﻼ‬
‫ﻭﳛﺘﻤﻞ ﻛﻮﻧﻪ ﻧﻌﺘﺎ ﻟﺰﻣﺎﻥ ﳏﺬﻭﻑ ﺃﻱ ﺯﻣﺎﻧﺎ ﻗﻠﻴﻼ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﺎ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻓﺎﻋﻞ ﴿ﻳﺆﻣﻨﻮﻥ﴾ ﺃﻱ ﺇﻻ ﻗﻠﻴﻼ ﻣﻨﻬﻢ‬
‫ﻓﺈ‪‬ﻢ ﻳﺆﻣﻨﻮﻥ ﻷﻥ ﺍﻟﻀﻤﲑ ﰲ ﴿ﻻﻳﺆﻣﻨﻮﻥ﴾ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﳌﻄﺒﻮﻉ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ ﻭﻣﻦ ﻃﺒﻊ ﻋﻠﻰ ﻗﻠﺒﻪ ﺑﺎﻟﻜﻔﺮ ﻓﻼ ﻳﻘﻊ ﻣﻨﻪ ﺍﻹﳝﺎ ﹸﻥ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺛﺎﻧﻴﺎ ﺑﻌﻴﺴﻰ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﻳ‪‬ﻠ ‪‬ﺰ ‪‬ﻡ ﺍﻟﺘﻜﺮﺍ ‪‬ﺭ ﺑﻘﻮﻟﻪ ﴿ﻭﺑﻜﻔﺮﻫﻢ﴾ ﲝﻴﺚ ﻗـﺎﻝ ﺃﻭ‪‬ﻻ ﴿ﻭﻛﻔـﺮﻫﻢ ِ ٰ ٰ‬
‫ﺑﺎﻳـﺖِ ﺍﷲ﴾‬ ‫)‪(٢‬‬
‫ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﻣﺎ ﻗﺎﻝ ﺃﻭ‪‬ﻻ ﻣﺘﻌﻠﱢﻖ ﲟﻮﺳﻰ ﻭﺍﻟﺘﻮﺭﺍ ِﺓ ﻭﺛﺎﻧﻴﺎ ﺑِﻌﻴﺴﻰ ﻓﻼ ﻳ‪‬ﻠﺰ‪‬ﻡ ﺍﻟﺘﻜﺮﺍ ‪‬ﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ ﹶﻛﺮ‪ ‬ﺭ ﺍﻟﺒﺎﺀَ[ ﺃﻱ ﰲ ﻗﻮﻟﻪ ﴿ﻭﺑﻜﻔﺮﻫﻢ﴾ ﻟﻠﻔﺼﻞ ﺃﻱ ِﺑﺄﹶﺟ‪‬ﻨﱯ‪ ‬ﻭﻫﻮ ﻗﻮﹸﻟﻪ ﴿ﺑﻞ ﻃﺒﻊ ﺍﷲ‪ ...‬ﺇﱁ﴾‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺘﺎﻧﺎ ﻋﻈﻴﻤﺎ﴾[ ﻣﻔﻌﻮﻝ ﺑﻪ ﻛﻤﺎ ﻫﻮ ﺍﻷﻇﻬﺮ ﻓﺈﻧﻪ ﻣﺘﻀﻤ‪‬ﻦ ﻣﻌﲎ ½ﻛﻼﻡ¼ ﳓﻮ‪ :‬ﻗﻠﺖ ﺧﻄﺒﺔ ﻭﺷﻌﺮﺍ‪ .‬ﻭﻗﻴـﻞ ﺇﻧـﻪ ﻣﻨـﺼﻮﺏ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻋﻠﻰ ﻧﻮﻉ ﺍﳌﺼﺪﺭ ﻛﻘﻮﳍﻢ ½ﻗﻌﺪ ﺍﻟ ﹸﻘﺮ‪‬ﹸﻓﺼ‪‬ﺎ َﺀ¼ ﻳﻌﲏ ﺃﻥ ﺍﻟﻘﻮﻝ ﻳﻜﻮﻥ ‪‬ﺘﺎﻧﺎ ﻭﻏ ‪‬ﲑ ‪‬ﺘﺎﻥ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﻬﺘﺎﻥ ﺃ‪‬ﻢ ﺭﻣﻮﺍ ﺳﻴﺪﺗﻨﺎ ﻣﺮﱘ ﺭﺿﻲ‬
‫ﺍﷲ ﻋﻨﻬﺎ ﺑﺎﻟﺰﻧﺎ ﻷ‪‬ﻢ ﺃﻧﻜﺮﻭﺍ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺧﻠﻖ ﺍﻟﻮﻟﺪ ﻣِﻦ ﻏ ِﲑ ﺃﹶﺏ‪ ،‬ﻭﻣﻨﻜﺮ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺫﻟﻚ ﻛﺎﻓﺮ ﻷﻧـﻪ ﻳﻠﺰﻣـﻪ ﺃﻥ‬
‫ﻳﻘﻮﻝ ﻛﻞ ﻭﻟﺪ ﻣﺴﺒﻮﻕ ﺑﻮﺍﻟﺪ ﻻ ﺇﱃ ﻣ‪‬ﺒﺪﺃ ﻭﺫﻟﻚ ﻳ‪‬ﻮﺟِﺐ ﺍﻟﻘﻮ ﹶﻝ ِﺑﻘِ ‪‬ﺪ ِﻡ ﺍﻟﻌﺎﻟﹶﻢ ﻭﺍﻟﺪﻫ ِﺮ ﻭﺍﻟﻘﹶ ‪‬ﺪﺡِ ﰲ ﻭﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ ﺍﳌﺨﺘﺎﺭ‪) .‬ﻛﺮﺧﻲ(‬
‫ﺨﺮِﻳﻦ[ ﺃﻱ ﻓﻤﺎ ﺟﺎﺀﻫﻢ ﺍﻟﻀﺮ ‪‬ﺭ ﺇﻻ ﻣِﻦ ﺍﻓﺘﺨﺎﺭﻫﻢ ﲟﺎ ﺫﹸﻛﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻔﺘ ِ‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺭﺳﻮ ﹶﻝ ﺍﷲ﴾[ ﻓﻴﻪ ﺃ‪‬ﻢ ﻛﻔﺮﻭﺍ ﺑﻪ ﻭﺳﺒ‪‬ﻮﻩ ﻭﻗﺎﻟﻮﺍ ﻫﻮ ﺳﺎﺣ ‪‬ﺮ ﺍﺑ ‪‬ﻦ ﺳﺎﺣﺮﺓ ﻓﻜﻴﻒ ﻳﻘﻮﻟـﻮﻥ ﻓﻴـﻪ ½ﺭﺳـﻮ ﹶﻝ ﺍﷲ¼؟‪ ،‬ﻭﺍﳉـﻮﺍ ‪‬‬
‫ﺏ‬ ‫)‪(٦‬‬
‫ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ‪‬ﻜﱡﻤﺎ ﺑﻪ ﻋﻠﻰ ﺣﺪ‪ ‬ﻗﻮ ِﻝ ﻣﺸﺮﻛِﻲ ﻣﻜﹼﺔ ﰲ ﺣﻖ‪ ‬ﻧﺒﻴ‪‬ﻨﺎ ﺻﻠﱠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ ﴿ﻭﻗﺎﻟﻮﺍ ﻳٰﺄﻳﻬﺎ ﺍﻟـﺬﻱ ﻧ‪‬ـﺰ‪ ‬ﹶﻝ ﻋﻠﻴـﻪ ﺍﻟـﺬﻛ ‪‬ﺮ‬
‫ﺇﻧﻚ ‪‬ﻨﻮﻥ﴾]ﺍﳊﺠﺮ‪ [٦:‬ﻭﻗﻮ ِﻝ ﻓﺮﻋﻮﻥ ﴿ﺇﻥﹼ ﺭﺳـﻮﻟﻜﻢ ﺍﻟـﺬﻱ ﺃﺭﺳـﻞ ﺇﻟـﻴﻜﻢ ‪‬ﻨـﻮﻥ﴾ ]ﺍﻟـﺸﻌﺮﺍﺀ‪ [٢٧:‬ﻭﻳ‪‬ـﺸ ‪‬ﻬ ‪‬ﺪ ﻟـﺬﻟﻚ ﻗـﻮ ﹸﻝ‬
‫ﺐ ﺃﻳﻀﺎ ﺑﺄﻥﹼ ﻫﺬﺍ ﻣِﻦ ﻛﻼﻣِﻪ ﺗﻌﺎﱃ ﻟِﻤﺪﺣِﻪ ﻭﺗﱰﻳﻬِﻪ ﻋﻦ ﻣ‪‬ﻘـﺎﻟﺘِﻬﻢ ﻓﻴـﻪ ﻓﻴﻜـﻮﻥ ﺍﻟﻮﻗـ ‪‬‬
‫ﻒ‬ ‫ﺍﳌﻔﺴ‪‬ﺮ ﰲ ﻧ‪‬ﺴﺨﺔ ½ﰲ ﺯ‪‬ﻋﻤﻪ¼ ﺑﺎﻹﻓﺮﺍﺩ ﻭﺃﹸﺟﻴ ‪‬‬
‫ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ ﻓﻴﻜﻮﻥ ﻣﻨﺼﻮﺑﺎ ﲟﺤﺬﻭﻑ ﺃﻱ ﺃﹶﻣ ‪‬ﺪﺡ‪ ‬ﺭﺳﻮ ﹶﻝ ﺍﷲ ﻣﺜﻼ ﻭﻗﻮﳍﻢ ﴿ﺇﻧﺎ ﻗﺘﻠﻨﺎ ﺍﳌﺴﻴﺢ﴾ ﺃﻱ ﻭﺻﻠﺒﻨﺎﻩ ﺑـﺪﻟﻴﻞ ﻗﻮﻟـﻪ ﴿ﻭﻣـﺎ‬
‫ﻗﺘﻠﻮﻩ ﻭﻣﺎ ﺻﻠﺒﻮﻩ﴾ ﻓﻔﻴﻪ ﺍﻛﺘﻔﺎﺀ ﻭﲨﻠ ﹸﺔ ﴿ﻭﻣﺎ ﻗﺘﻠﻮﻩ ﻭﻣﺎ ﺻﻠﺒﻮﻩ‪ ...‬ﺇﱁ﴾ ﺣﺎﻝ ﺃﻭ ﻣﻌﺘﺮﺿﺔ‪).‬ﺟ‪‬ﻤﻞ(‬
‫ﺕ ﺍﳌﺘﻘﺪ‪‬ﻣـ ﹶﺔ ﻭﻫـﻲ ﺳـﺒﻌﺔﹲ ﻳ‪‬ﺘﻌﻠﱠـ ‪‬ﻖ ﲨﻴﻌ‪‬ﻬـﺎ ﺑﻌﺎﻣـﻞ ﻭﺍﺣـﺪ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﲟﺠﻤـﻮﻉ ﺫﻟـﻚ ﻋـﺬﹼﺑﻨﺎﻫﻢ[ ﺃﺷـﺎﺭ ‪‬ـﺬﺍ ﺇﱃ ﺃﻥﹼ ﺍ‪‬ـﺮﻭﺭﺍ ِ‬ ‫)‪(٧‬‬
‫ﺼﺢ‪ ‬ﺗﻘﺪﻳ ‪‬ﺮ ﻛﻞﱢ ﻣﺎ ﻳﺪﻝﱡ‬
‫ﻭﻻﳛﺘﺎﺝ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﺇﱃ ﺇِﻓﺮﺍﺩﻩ ﺑِﻌﺎﻣِﻞ ﻭﺇﱃ ﺃﻥﹼ ﻣﺎ ﻗﺪ‪‬ﺭﻩ ﺃﻭ‪‬ﻻ ﺑﻘﻮﻟﻪ ½ﻟﻌﻨ‪‬ﺎﻫﻢ¼ ﻻ ﻳ‪‬ﺘﻌﻴ‪ ‬ﻦ ﲞﺼﻮﺻﻪ ﺑﻞ ‪‬ﻳ ِ‬
‫ﻋﻠﻰ ﻫ‪‬ﻮﺍﻧِﻬﻢ ﻭﺣ‪‬ﻘﺎﺭﺗِﻬﻢ ﻓﻠﺬﻟﻚ ﻗﺪ‪‬ﺭﻩ ﺑﻌﻀ‪‬ﻬﻢ ½ﻟﹶﻌﻨ‪‬ﺎﻫﻢ¼ ﻭﺑﻌﻀ‪‬ﻬﻢ ½ﹶﻓ ‪‬ﻌﻠﹾﻨ‪‬ﺎ ﻣﺎ ﹶﻓﻌ‪‬ﻠﻨ‪‬ﺎ¼ ﻭﺑﻌﻀ‪‬ﻬﻢ ½ﻋﺬﱠﺑﻨ‪‬ﺎﻫﻢ¼ ﻭﻫـﺬﺍ ﺍ َﻷﺧِـﲑ‪ ‬ﺃﹶﻭﱃ ﻷﻧـﻪ‬
‫ﻣﻨﻄﺒﻖ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺘﻘﺪﻳﺮﺍﺕ‪ ،‬ﻭﺍﳊﺎﺻ ﹸﻞ ﺃﻧﻪ ﺃﹶﺷﺎ ‪‬ﺭ ﺇﱃ ﺧ‪‬ﺼﻮﺹِ ﺍﳌﺘﻌﻠﱠﻖ ﹶﺃﻭ‪‬ﻻ ﻭﺃﹶﺷﺎ ‪‬ﺭ ﺛﺎﻧﻴﺎ ﺇﱃ ﺃ ﱠﻥ ﺗﻌﻤﻴﻤ‪‬ﻪ ﺃﹶﻭﱃ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪) .‬ﲨﻞ(‬

‫‪٤‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫? ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺃﻭ ﺭﺟﻞ ﻣﻦ ﺍﳊﻮﺍﺭﻳﲔ‪١٢.‬ﲨﺎﻟﲔ ﺃﻱ ﺷﺒﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪١٢.‬‬
‫ﻳﻦ ْ َ‬ ‫اﳌﻘﺘﻮل واﳌﺼﻠﻮب وﻫﻮ ﺻﺎﺣﺒﻬﻢ ﺑﻌﻴ أي أﻟ اﷲ ﻋﻠﻴﻪ ﺷﺒﻬﻪ ﻓﻈﻨﻮه إﻳﺎه ﴿ َو ِان ِ‬
‫)‪(٤‬‬ ‫)‪(٢‬‬‫)‪(٣‬‬
‫اﺧﺘﻠ ُ َْﻔﻮا ِ ْﻓﻴ ِ﴾ أي ﰲ ﻋﻴ‬ ‫اﻟﺬ ْ َ‬
‫?‬ ‫)‪(١‬‬

‫=ﻣﺘﻌﻠﱢﻖ ﺑـ ½ﺷﺒﻪ¼‪١٢.‬ﲨﻞ =ﺃﻱ ﻋﻠﻰ ﺍﳌﻘﺘﻮﻝ‪١٢.‬‬

‫ﻣﻨ ُ﴾ ﻣﻦ ﻗﺘﻠﻪ ﺣﻴﺚ ﻗﺎل ﺑﻌﻀﻬﻢ ﳌﺎ رأوا اﳌﻘﺘـﻮل‪ :‬اﻟﻮﺟـﻪ وﺟـﻪ ﻋﻴـ واﳉـﺴﺪ ﺲ ﲜـﺴﺪه ﺲ ﺑـﻪ ‪،‬وﻗـﺎل‬
‫)‪(٥‬‬
‫ﻓﻠـﻴ‬ ‫ﻟـﻴ‬ ‫﴿ َﻟ ِ ْ َ ٍ ّ‬
‫ﺷﻚ ْ‬
‫اﺗﺒﺎع اﻟﻈﻦ﴾ اﺳﺘﺜﻨﺎء ﻣﻨﻘﻄـﻊ )‪(٧)(٦‬أي ﻟﻜـﻦ ﻳﺘﺒﻌـﻮن ﻓﻴـﻪ اﻟﻈـﻦ‬ ‫آ َﺧﺮون ‪ :‬ﺑﻞ ﻫﻮ ﻫﻮ‪َ ﴿ ،‬ﻣﺎ ﻟَ ُ ْﻢ ﺑ ِ ٖ ﴾ ﺑﻘﺘﻠﻪ ﴿ ِ ْ‬
‫ﻣﻦ ﻋ ْ ٍِﻠﻢ ِاﻻ َ َ‬
‫? ﺃﻱ ﺇﱃ ﻣﻮﺿﻊ ﻻﳚﺮﻱ ﻓﻴﻪ ﺣﻜﻢ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ‬
‫َو َ َ‬ ‫ﷲ َِ ْ‬ ‫ﻗﺘﻠـﻮه َ ﻘ ِ ْ ﻨـﺎ)‪ ﴾(۱۵۷‬ﺣـﺎل ﻣﺆﻛـﺪة ﻟﻨﻔـﻲ اﻟﻘﺘــﻞ ﴿ َ ْ‬
‫اﻟـﺬي ﲣﻴﻠـﻮه ﴿ َو َﻣـﺎ َ َ ُ ْ ُ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬
‫ﻳـﺰا﴾ﰲ ﻣﻠﻜــﻪ‬
‫ـﺎن اﷲُ َﻋﺰ ِ ْ ً‬
‫)‪(١٠‬‬
‫اﻟﻴـ ِ‬ ‫ﺑـﻞ رﻓ ََﻌـ ُ ا ُ‬
‫ﻭﻫﻮ ﺍﻟﺴﻤﺎﺀ‪١٢.‬ﲨﻞ‬

‫)‪(١٣‬‬
‫ﻣﻮﺗ ِ ٖ ﴾ أي اﻟﻜﺘﺎﰊ‬ ‫ﻟﻴﺆﻣ َ ﺑ ِ ٖ ﴾ ﺑﻌﻴ ﴿ َ ْ َ‬
‫ﻗﺒﻞ َ ْ‬ ‫ِﺘﺐ﴾ أﺣﺪ )‪ِ ﴿ (١٢‬اﻻ َ ُ ْ ِ‬
‫ﻣﻦ َا ْ ِﻞ ا ْ ﻜ ٰ ِ‬ ‫﴿ َﺣ ِﻜ ْ ً )‪ ﴾(۱۵۸‬ﰲ ﺻﻨﻌﻪ ﴿ َو ِ ْ‬
‫ان﴾ ﻣﺎ ﴿ ْ‬
‫)‪(١١‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻘﺘﻮﻝ ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺷﺒﻪ﴾ ﻣﺴﻨﺪ ﺇﱃ ﺿﻤﲑ ﺍﳌﻘﺘﻮﻝ ﻷﻥﹼ ﻗﻮﻟﹶﻬﻢ ﴿ﺇﻧﺎ ﻗﺘﻠﻨﺎ﴾ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﻛﺄﻧﻪ ﻗﻴﻞ ﻭﻟﻜﻦ‬ ‫)‪(١‬‬
‫‪‬ﺷﺒ‪‬ﻪ ﳍﻢ ﻣ‪‬ﻦ ﻗﹶﺘﻠﹸﻮﻩ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻘﺘﻮﻝ ﻭﺍﳌﺼﻠﻮﺏ[ ‪‬ﺑ ‪‬ﺪﻝﹲ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘِﺮ ﻭﻗﻴﻞ ﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ﻫﻮ ﴿ﳍﻢ﴾‪) .‬ﲨﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ ﺻﺎﺣﺒﻬﻢ[ ﺃﻱ ﻭﺍﺣﺪ‪ ‬ﻣﻨﻬﻢ ﻛﹶﺎ ﹶﻥ ﻳ‪‬ﻨﺎِﻓ ‪‬ﻖ ‪‬ﻣ ‪‬ﻊ ﺳﻴ‪‬ﺪِﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻓﹶﻠﻤ‪‬ﺎ ﹶﺃ ‪‬ﺭﺍﺩ‪‬ﻭﺍ ﻗﺘﻠﹶﻪ ﻗﺎﻝ ﹶﺃﻧ‪‬ـﺎ ﹶﺃﺩ‪‬ﻟﱡﻜـﻢ ﻋﻠﻴـﻪ ﻓﹶـ ‪‬ﺪ ‪‬ﺧ ﹶﻞ‬ ‫)‪(٣‬‬
‫ﺖ ﺳﻴ‪‬ﺪِﻧﺎ ﻋﻴﺴﻰ ﹶﻓ ‪‬ﺮِﻓ ‪‬ﻊ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻭﺃﹸﻟﻘِ ‪‬ﻲ ِﺷﺒ‪‬ﻬ‪‬ﻪ ﻋﻠﻰ ﺍﳌﹸﻨﺎﻓِﻖ ﻓ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ﻋﻠﻴﻪ ﹶﻓﻘﹶﺘﻠﹸﻮﻩ ﻭﻫ‪‬ﻢ ‪‬ﻳﻈﹸـﻨ‪‬ﻮﻥ ﺃﻧﻪ ﻋﻴﺴﻰ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﺑ‪‬ﻴ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻈﻨﻮﻩ ﺇﻳ‪‬ﺎﻩ[ ﰒ ﺇ‪‬ﻢ ﳌﹼﺎ ﱂ ‪‬ﻳﺠِﺪ‪‬ﻭﺍ ﺻﺎ ِﺣ‪‬ﺒﻬﻢ ﻭﻻ ﻋﻴﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ ‪‬ﻭ ﹶﻗﻌ‪‬ـﻮﺍ ﰲ ﺍﳊﹶﻴ‪‬ـﺮﺓ ﻓﻘـﺎﻟﻮﺍ ﺇﻥ ﻛـﺎﻥ ﻫـﺬﺍ‬ ‫)‪(٤‬‬
‫ﻋﻴﺴﻰ ﻓﺄﹶﻳ ‪‬ﻦ ﺻﺎﺣﺒ‪‬ﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﺻﺎ ِﺣﺒ‪‬ﻨﺎ ﻓﺄﻳﻦ ﻋﻴﺴﻰ‪) .!..‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻠﻴﺲ ﺑﻪ[ ﺃﻱ ﻓﻠﻴﺲ ﻫﺬﺍ ﺍﳌﻘﺘﻮ ﹸﻝ ﺑﻪ ﺃﻱ ﺑِﻌﻴﺴﻰ ﺃﻱ ﻟﻴﺲ ﻫﻮ ﻋﻴﺴﻰ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄِﻊ[ ﺃﻱ ﻷﻥﹼ ﺍﻟﻈﻦ‪ ‬ﻭﺃﹶﺗﺒﺎﻋ‪‬ﻪ ﻟﻴﺲ ﻣِﻦ ﺟِﻨﺲ ﺍﻟﻌِﻠﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻴﻘﲔ ﺇﺫ ﺍﻟﻈﻦ‪ ‬ﺍﻟﻄﺮ ‪‬‬
‫ﻑ ﺍﻟﺮﺍﺟﺢ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺍﻟﻔﹶﺮ ِ‬
‫ﻕ ‪‬ﺑﲔ‪ ‬ﺍﻟﻌِﻠﻢ ﻭﺍﻟﻈﻦ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻝ ﻣﺆﻛﱢﺪﺓ[ ﺃﻱ ﻓﻴﻼﺣﻆ ﺍﻟﻘﻴﺪ ﺑﻌﺪ ﻭﺟﻮﺩ ﺍﻟﻨﻔﻲ ﺃﻱ ﺍﻧﺘﻔﻰ ﺍﻟﻘﺘ ﹸﻞ ﻳﻘﻴﻨﺎ ﻓﻬﻮ ﻣِﻦ ﺑﺎ ِ‬
‫ﺏ ﺗ‪‬ـ‪‬ﻴ ﱡﻘ ِﻦ ﺍﻟﻌ‪‬ـ ‪‬ﺪ ِﻡ ﻻ ﻣِـﻦ ﻋ‪‬ـ ‪‬ﺪ ِﻡ ﺍﻟﺘـﻴﻘﱡﻦ‬ ‫)‪(٨‬‬
‫ﻛﻤﺎ ﻗﺎﻟﻮﻩ ﰲ ﺳ‪‬ﻠﺐ ﺍﻟﻌ‪‬ﻤﻮﻡ ﻭﻋ‪‬ﻤﻮﻡ ﺍﻟﺴﻠﺐ ﻭﺑﺎﳉﻤﻠﺔ ﻫﻮ ﻧﻔﻲ ﻟﻠﻘﻴﺪ ﻭﺍﳌﻘﻴ‪‬ﺪ ﻣ‪‬ﻌﺎﹰ ﺃﻱ ﺃﻧﻪ ﻇﹶﻬ‪‬ـ ‪‬ﺮ ﳍـﻢ ﺑ‪‬ﻌـ ‪‬ﺪ ﺍﻟـﺸﻚ‪ ‬ﺍﻷﻣـ ‪‬ﺮ ﻭﺗﻴﻘﻨـﻮﺍ‬
‫ﻋﺪﻡ ﺍﻟﻘﺘﻞ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺻﺎﺣﺒِﻬﻢ ﺃﻭ ﺍﳌﻌﲎ ﻗﺘﻼ ﻳﻘﻴﻨﺎ ﻭﺃﻣﺎ ﺟﻌﻠﻪ ﻣﺘﻌﻠﱢﻘﺎ ﲟﺎ ﺑﻌﺪ‪‬ﻩ ﻓﲑﺩ‪‬ﻩ ﺃﻥﹼ ﻣﺎ ﺑﻌﺪ ½ﺑﻞ¼ ﻻ ‪‬ﻳﻌﻤﻞ ﻓﻴﻤﺎ ﻗﺒﻠﹶﻬﺎ ﻛﻤـﺎ‬
‫ﺗ‪‬ﻘﺪ‪‬ﻡ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺆﻛﱢﺪﺓ ﻟِﻨﻔﻲ ﺍﻟﻘﺘﻞ[ ﻭﺍﳌﻌﲎ ﺍﻧﺘﻔﻰ ﻗﺘﻠﹸﻬﻢ ﻟﻪ ﺍﻧﺘﻔﺎﺀ ﻳﻘﻴﻨﺎ ﺃﻱ ﺍﻧﺘﻔﺎﺅﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻘﻄـﻊ ﻭﳚـﻮﺯ ﺃﻥ ﻳﻜـﻮﻥ ﺣـﺎﻻ ﻣـﻦ ﻭﺍﻭ‬ ‫)‪(٩‬‬
‫﴿ﻗﺘﻠﻮﻩ﴾ ﺃﻱ ﻣﺎ ﻓﻌﻠﻮﺍ ﺍﻟﻘﺘﻞ ﻣﺘﻴﻘﻨﲔ ﺃﻧﻪ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻞ ﻓﻌﻠﻮﻩ ﺷﺎﻛﱢﲔ ﻓﻴﻪ‪) .‬ﲨﻞ‪ ،‬ﺧﻄﻴﺐ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺑﻞ ﺭﻓﻌﻪ ﺍﷲ ﺇﻟﻴﻪ﴾[ ﻓﻴﻪ ِﻗﺼ‪ ‬ﹸﺔ ﺭ‪‬ﻓ ِﻊ ﻋﻴﺴٰﻰ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١٠‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﺇﻥ﴾ ﻫﻨﺎ ﻧﺎﻓﻴﺔ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﺣﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺨﺒ‪‬ﺮ ﻋﻨﻪ ﳏﺬﻭﻑ ﻗﺎﻣﺖ ﺻﻔﺘﻪ ﻣ‪‬ﻘﺎﻣﻪ ﺃﻱ ﻣـﺎ ﺃﺣـﺪ ﻣِـﻦ ﺃﻫـ ِﻞ ﺍﻟﻜﺘـﺎﺏ ﻭﺣـﺬﻑ ½ﺃﺣـﺪ¼ ﻷﻧـﻪ‬ ‫)‪(١٢‬‬
‫ﻣﻠﺤﻮﻅ ﰲ ﻛﻞﹼ ﻧﻔﻲ ﻳ‪‬ﺪﺧﻠﹸﻪ ﺍﻻﺳﺘﺜﻨﺎ ُﺀ ﳓ ‪‬ﻮ ﻣﺎ ﻗﺎﻡ ﺇﻻ ﺯﻳﺪ ﺃﻱ ﻣﺎ ﻗﺎﻡ ﺃﺣ ‪‬ﺪ ﺇﻻ ﺯﻳﺪ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻜﺘﺎﰊ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻀﻤﲑ ﺭﺍﺟﻊ ﺇﱃ ﺍﻷﺣﺪ ﺍﳌﻘﺪ‪‬ﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١٣‬‬

‫‪٥‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫اﻟﻘﻴﻤﺔِ‬ ‫ﺣﲔ ﻳﻌﺎﻳﻦ ﻣﻼﺋﻜﺔ اﳌﻮت ﻓﻼ ﻳﻨﻔﻌﻪ إﳝﺎﻧﻪ أو ﻗﺒﻞ ﻣﻮت ﻋﻴ ﳌﺎ ﻳ ل ﻗﺮب اﻟﺴﺎﻋﺔ ﻛﻤﺎ ورد ﰲ ﺣﺪﻳﺚ‪َ ﴿ ،‬و َ ْ َ‬
‫ﻳﻮم ْ ِ ٰ َ‬
‫)‪(١‬‬
‫ﺃﻱ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪١٢.‬ﺭﻭﺡ‬

‫ﻳﻦ َ ُ ْ‬
‫ـﺎدوا﴾ ﻫـﻢ‬ ‫اﻟـﺬ ْ َ‬ ‫﴿ َ‬ ‫َﺒﻈﻠﻢ﴾ أي ﻓﺒﺴﺒﺐ ﻇﻠﻢ‬ ‫ﻴﺪا)‪ ﴾(۱۵۹‬ﲟﺎ ﻓﻌﻠﻮه ﳌﺎ ﺑﻌﺚ إﻟﻴﻬﻢ ‪﴿،‬ﻓ ِ ُ ْ ٍ‬ ‫ﻳﻜﻮن﴾ ﻋﻴ ﴿ َﻋﻠ َْﻴ ِ ْﻢ َﺷ ِ ْ ً‬ ‫َ ُْ ُ‬
‫?‬
‫ﻣﻦ ِ‬
‫)‪(٣)(٢‬‬

‫ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪١٢.‬‬
‫ُﺣﻠﺖ َﻟ ُ ْﻢ﴾ ﻫﻲ اﻟﱵ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ْ َ ﴿:‬ﻣَﻨﺎ ُﻞ ذ ِْي ُﻇ ُ ﴾ اﻵﻳﺔ ﴿ َو ِ َﺼﺪ ِْﻢ﴾ اﻟﻨﺎس ﴿ َ ْ‬
‫ﻋﻦ‬ ‫ﺒﺖ ا ِ ْ‬ ‫ﻣﻨﺎ َﻋﻠ َْﻴ ِ ْﻢ ﻃ َ ٰ ٍ‬‫اﻟﻴﻬﻮد ﴿ َ ْ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫?‬

‫ﻭﺳﺎﺋﺮ ﺍﻟﻮﺟﻮﻩ ﺍﶈﺮﻣﺔ‪١٢.‬ﻣﺪ‬

‫ﺑﺎﻟﺒﺎﻃ ِِﻞ﴾ ﺑﺎﻟﺮﺷﺎ‬ ‫ﻋﻨ ُ﴾ ﰲ اﻟﺘﻮراة ﴿ َواَ ْﻠ ِ ِ ْﻢ َ ْ َ َ‬ ‫ﻴﻞ اﷲِ﴾ دﻳﻨﻪ ﺻﺪا ﴿َﻛﺜ ِ ْ ً ا)‪ ﴿ ﴾(۱۶۰‬و َ ْ ِ‬
‫> )‪(٧‬‬
‫اﻟﻨﺎس ِ ْ َ‬ ‫اﻣﻮال‬ ‫ﻗﺪ ﻧ ُ ُ ْﻮا َ ْ‬
‫اﻟﺮﺑﻮا َو َ ْ‬
‫اﺧﺬ ُِﻢ ٰ‬ ‫َﺳ ِ ْ ِ‬
‫)‪(٦‬‬
‫ِ‬
‫? ﺃﻱ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪١٢.‬ﻣﺪ‬ ‫? ﺃﻱ ﳑﻦ ﺣﺬﺍ ﺣﺬﻭﻫﻢ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﻣﻨ ُ ْﻢ﴾ ﻛﻌﺒﺪ اﷲ ﺑﻦ‬
‫ِﻠﻢ ِ ْ‬‫ُﻮن﴾ اﻟﺜﺎﺑﺘﻮن ﴿ ِ ْاﻟﻌ ْ ِ‬ ‫ﻋﺬاﺑﺎ َاﻟ ِ ْ ً )‪ ﴾(۱۶۱‬ﻣﺆﳌﺎ)‪ٰ ﴿ (٨‬ﻜ ِِﻦ ِ‬
‫اﻟﺮﺳﺨ ْ َ‬ ‫ﻳﻦ ِ ْ‬
‫ﻣﻨ ُ ْﻢ َ َ ً‬ ‫اﻋﺘﺪﻧﺎ ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ‬
‫ﰲ اﳊﻜﻢ ﴿ َو َ ْ َ ْ َ‬
‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ ﻗﹶﺒ ﹶﻞ ﻣﻮﺕ‪ ...‬ﺇﱁ[ ﺗﻔﺴﲑ ﺛﺎﻥ ﰲ ﺍﻟﻀﻤﲑ ﻭﺫﻫﺐ ﲨﺎﻋﺔ ﻣـﻦ ﺃﻫـﻞ ﺍﻟﺘﻔـﺴﲑ ﺇﱃ ﺃﻥﹼ ﺍﻟـﻀﻤﲑ ﻳﺮﺟـﻊ ﺇﱃ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ‬ ‫)‪(١‬‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﳌﻌﲎ‪ :‬ﻭﻣﺎ ﻣﻦ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺇﻻ ﻟﻴﺆ ِﻣ‪‬ﻨﻦ‪ ‬ﺑﻌﻴﺴﻰ ﻗﺒ ﹶﻞ ﻣﻮﺗِﻪ ﺃﻱ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﺫﻟـﻚ‬
‫ﳌﻠﹼـ ﹸﺔ‬
‫ﻋﻨﺪ ﻧﺰﻭﻟِﻪ ِﻣ ‪‬ﻦ ﺍﻟﺴﻤﺎﺀ ﰲ ﺁ ِﺧ ِﺮ ﺍﻟﺰﻣﺎﻥ ﻓﻼ ﻳ‪‬ﺒﻘٰﻰ ﺃﹶﺣﺪ‪ ‬ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑﲔ ﺇﻻ ﺁ ‪‬ﻣ ‪‬ﻦ ﺑﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺣـﱴ ﺗﻜـﻮﻥ ﺍ ِ‬
‫ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﻣﻠﹼ ﹸﺔ ﺍﻹﺳﻼﻡ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻓﺒﺴﺒﺐ ﻇﻠﻢ[ ﺃﻱ ﻇﻠﻢٍ ﻗﺒﻴ ٍﺢ ﻓﺎﻟﺘﻨﻮﻳ ‪‬ﻦ ﻟﻠﺘﻌﻈﻴﻢ ﻭﻫﺬﺍ ﺍﻟﻈﻠﻢ ﻫﻮ ﻣﺎ ﺗ‪‬ﻘﺪ‪ ‬ﻡ ﻣِﻦ ﻗﻮﻟﻪ ﴿ ﻳ‪‬ـﺴ‪‬ﹶﺌﹸﻠ ‪‬‬
‫ﻚ ﺃﻫـﻞ ﺍﻟﻜــﺘٰﺐ‪ ...‬ﺇﱁ ﴾‬ ‫)‪(٢‬‬
‫]ﺍﻟﻨﺴﺎﺀ‪ [١٥٣:‬ﻭﻗﻮﻟﻪ ﴿ﺍﺟﻌﻞ ﻟﻨﺎ ﺇﳍﺎ‪ ...‬ﺍﻵﻳﺔ﴾ ]ﺍﻷﻋﺮﺍﻑ‪) .[١٣٨:‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺒﺴﺒﺐ ﻇﻠﻢ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺎﺀ ﻫﺎﻫﻨﺎ ﻟﻠﺴﺒﺒﻴﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺑﺼﺪ‪‬ﻫﻢ‪ ...‬ﺇﱁ﴾[ ﻭﻗﻮﻟﻪ ﴿ﻭﺃﺧﺬِﻫﻢ‪ ...‬ﺇﱁ﴾ ﻭﻗﻮﻟﻪ ﴿ﻭﺃﻛﻠِﻬﻢ‪ ...‬ﺇﱁ﴾ ﻛﻠﻪ ﺗﻔﺴﲑ ﻟﻠﻈﻠﻢ ﺍﻟﺬﻱ ﺗ‪‬ﻌﺎﻃﹶﻮﻩ ﻓﻬﻮ ﻣـﻦ‬ ‫)‪(٤‬‬
‫ﻋﻄﻒ ﺍﳋﺎﺹ‪ ‬ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪ ‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﻧﻘﻀﻬﻢ ﺍﳌﻴﺜﺎﻕ‪ ‬ﻭﻣﺎ ﺑﻌﺪ‪‬ﻩ‪) .‬ﻗﺮﻃﱯ‪ ،‬ﲨﻞ(‬
‫ﺱ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﻫﻨﺎ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻨﺎ ‪‬‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺻﺪ‪‬ﺍ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﻛﺜﲑﺍ﴾ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﳌﺼﺪﺭ ﳏﺬﻭﻑ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻟﻘﻮﻟﻪ ﴿ﺑـﺼﺪ‪‬ﻫﻢ﴾ ﻭﻳـﺼﺢ‪‬‬ ‫)‪(٦‬‬
‫ﻑ ﻣﻔﻌﻮﻻ ﺑﻪ ﻭﺍﻟﺘﻘﺪﻳ ‪‬ﺮ ﻭﺑِﺼﺪ‪‬ﻫﻢ ﺧ‪‬ﻠﻘﺎ ﻛﺜﲑﺍ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ(]ﻋﻠﻤﻴﺔ[‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﶈﺬﻭ ‪‬‬
‫ﺺ ﺍﳊﺎﻛ ‪‬ﻢ ﻭﻏﲑ‪‬ﻩ ِﻟﻴ‪‬ﺤ ﹸﻜ ‪‬ﻢ ﺑـﻪ ﺃﻭ ﻳ‪‬ﺤﻤﻠـﻪ ﻋﻠـﻰ ﻣـﺎ ﻳﺮﻳـﺪ ﻭﺟ‪‬ﻤﻌﻬـﺎ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑِﺎﻟ ‪‬ﺮﺷ‪‬ﺎ[ ﰲ ﺍﳌِﺼﺒﺎﺡ ﺍﻟﺮﺷﻮﺓ ﺑﺎﻟﻜﺴﺮ ﻣﺎ ﻳ‪‬ﻌﻄﻴﻪ ﺍﻟﺸﺨ ‪‬‬ ‫)‪(٧‬‬
‫ﺭِﺷﹰﺎ ﻣﺜﻞ ﺳِﺪﺭ‪‬ﺓ ﻭ ِﺳﺪ‪‬ﺭ ﻭﺍﻟﻀﻢ‪ ‬ﻟﻐـﺔﹲ ﻭﲨﻌ‪‬ﻬـﺎ ﺭ‪‬ﺷـﺎﹰ ﺑﺎﻟـﻀﻢ‪ ‬ﺃﻳـﻀﺎ‪ ،‬ﻭ ‪‬ﺭﺷ‪‬ـﻮﺗ‪‬ﻪ ﺭﺷـﻮﺍ ﻣـﻦ ﺑـﺎﺏ َﻗﺘ‪‬ـ ﹶﻞ ﺃﻋﻄﻴﺘ‪‬ـﻪ ﺭ‪‬ﺷـﻮ ﹰﺓ ﻓﺎﺭ‪‬ﺗ‪‬ـﺸٰﻰ ﺃﹶﻱ‬
‫ﹶﺃ ‪‬ﺧ ﹶﺬ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺆﹶﻟﻤﹰﺎ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻟِﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍ ﹸ‬
‫ﳌﺒﺎﹶﻟﻐﺔ‪ ،‬ﻭﰲ ﺍﳋﻄﻴﺐ‪ :‬ﻭﳚﻮﺯ ﹶﻛﺴ ‪‬ﺮ ﺍﻟﻼ ِﻡ ½ﻣﺆﻟِﻤـﺎﹰ¼‬ ‫)‪(٨‬‬
‫‪ .‬ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﻮﺟﻬﲔ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﺯﻡ ﲟﻌﲎ ﺍﳌﺘﻌﺪ‪‬ﻱ ﻓﻼ ﻳ‪‬ـ ِﺮﺩ‪‬‬ ‫ﻛﺴﻤﻴﻊ ﲟﻌﲎ ﻣ‪‬ﺴﻤِﻊ ﻭﻋﻠﻴﻪ ﻓِﻨﺴﺒ ﹸﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ‬
‫ﺃﻥﹼ ﺍﻟﻌﺬﺍﺏ‪ ‬ﻟﻴﺲ ِﺑﺼﺎ ِﺣﺐ ﺍﻷَﹶﻟﻢ ﺑﻞ ﺍﻟﺪﺍﺧ ﹸﻞ ﻓﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﻜﻦ اﻟﺮﺳﺨﻮن ﰲ ﺍﻟﻌﻠﻢ﴾[ ﺟﻲﺀ ﻫﻨﺎ ﺑـ﴿ﻟﻜﻦ﴾ ﻷ‪‬ﺎ ﻭ‪‬ﻗﻌﺖ ﺑﲔ ﻧﻘﻴﻀ‪‬ﲔ ﻭﳘﺎ ﺍﻟﻜﻔـﺎﺭ ﻭﺍﳌﺆﻣﻨـﻮﻥ‪ ،‬ﻭ﴿ اﻟﺮﺳـﺨﻮن﴾‬ ‫)‪(٩‬‬
‫ﻣﺒﺘﺪﺃ ﻭﰲ ﺧﺒ‪‬ﺮﻩ ﺍﺣﺘﻤﺎﻻﻥ ﺃﻇﻬﺮ‪‬ﳘﺎ ﺃﻧﻪ ﴿ﻳﺆﻣﻨﻮﻥ﴾ ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﺍﳉﻤﻠـﺔ ﻣِـﻦ ﻗﻮﻟـﻪ ﴿ﺃﻭﻟﺌـﻚ ﺳـﻨﺆﺗﻴﻬﻢ﴾ ﻭ﴿ﰲ ﺍﻟﻌﻠـﻢ﴾ ﻣﺘﻌﻠﱢـﻖ‬
‫‪Å‬‬
‫‪٦‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﻗﺒﻠﻚ﴾ ﻣﻦ اﻟﻜﺘﺐ ﴿ َو ْ ُ ِ ْ‬
‫اﻟﻤﻘﻴﻤ ِ ْ َ‬
‫)‪(٢‬‬
‫ﻣﻦ َ ْ ِ َ‬ ‫ُﻧﺰل ِ ْ‬ ‫ﻣﺎ ا ْ ِ َ‬‫اﻟﻴﻚ َو َ ۤ‬
‫ُﻧﺰل ِ َ ْ َ‬ ‫ﻳﺆﻣﻨﻮن ِ َ ۤ‬
‫ﺑﻤﺎ ا ْ ِ َ‬ ‫اﻟﻤﺆﻣﻨﻮن﴾ اﳌﻬﺎﺟﺮون واﻷﻧﺼﺎر ﴿ ُ ْ ِ ُ ْ َ‬
‫)‪(١‬‬
‫ﺳﻼم ﴿ َو ْ ُ ْ ِ ُ ْ َ‬
‫ﻟﻸﻛﺜﺮ‪١٢.‬‬ ‫? ﻋﻄﻔﺎ ﻋﻠﻰ﴿اﻟﺮﺳﺨﻮن﴾‪ ١٢.‬ﲨﺎﻟﲔ‬
‫ﺳﻨﺆﺗﻴْ ِ ْﻢ﴾ ﺑﺎﻟﻨﻮن واﻟﻴﺎء‬ ‫اﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ ا ُوﻟٓ ٰ ِ َ‬
‫ﻚ َ ُْ ِ‬ ‫ﻮة َو ْ ُ ْ ِ ُ ْ َ‬
‫اﻟﻤﺆﻣﻨﻮن ِﺑﺎﷲ ِ َو ْ َ ْ‬ ‫ﻠﻮة﴾ ﻧﺼﺐ ﻋ اﳌﺪح وﻗﺮئ ﺑﺎﻟﺮﻓﻊ ﴿ َو ْ ُ ْ ُ ْ َ‬
‫اﻟﻤﺆﺗﻮن ٰ‬
‫اﻟﺰﻛ َ‬ ‫اﻟﺼ ٰ َ‬
‫?‬ ‫)‪(٣‬‬

‫ِﻴﻞ َو ﻉ‬
‫اﺳﻤﻌ ْ َ‬ ‫ﻌﺪهٖ َو﴾ ﻛﻤﺎ ﴿ َ ْاوﺣَ ْ َﻨ ۤﺎ ا ِ ِ ْاﺑﺮ ٰ ِ ْ َ‬
‫ﻴﻢ َو ِ ْ ٰ‬ ‫اوﺣ ْ َ ۤﻨﺎ ا ِ ٰ ُ ْ ٍ‬
‫ﻧﻮح و اﻟﻨﺒ ِ ٖ ّ َ ِﻣﻦ َ ْ ِ‬ ‫اﻟﻴﻚ )‪ۤ َ َ (٤‬‬
‫ﻛﻤﺎ َ ْ َ‬ ‫اوﺣ ْ َ ۤﻨﺎ ِ َ ْ َ‬ ‫اﺟﺮا َﻋﻈِ ْ ً )‪ ﴾(۱۶۲‬ﻫﻮ اﳉﻨﺔ ﴿ ِ ۤ‬
‫اﻧﺎ َ ْ َ‬ ‫﴿َ ْ ً‬
‫ﻉ‬
‫)‪(٥‬‬
‫ﺃﻱ ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪١٢.‬ﺭﻭﺡ‬ ‫ﺃﻱ ﺍﺑﲏ ﺇﺑﺮﺍﻫﻴﻢ‪١٢.‬ﺻﺎﻭﻱ‬
‫َﻴﻤﻦ َو َﺗ ْ َﻨﺎ﴾ أﺑـﺎه ﴿ َ ٗ َ‬
‫داود‬ ‫ﺮون َو ُﺳﻠ ْ ٰ َ‬
‫ﻳﻮﻧﺲ َو ٰ ُ ْ َ‬ ‫ﻌﻘﻮب﴾ اﺑﻦ إﺳﺤﺎق ﴿ َو ْاﻻ َ ْ َ ِ‬
‫ﺳﺒﺎط﴾ أوﻻده ﴿ َو ﻋ ِْﻴ ٰ َو َ ْ َ‬
‫اﻳﻮب َو ُ ْ ُ َ‬ ‫ِْ َٰ‬
‫اﺳﺤﻖ﴾ اﺑﻨﻴﻪ ﴿ َو َ ْ ُ ْ َ‬
‫?‬ ‫?‬

‫زﺑﻮرا )‪﴾(۱۶۳‬ﺑﺎﻟﻔﺘﺢ اﺳﻢ ﻟﻠﻜﺘﺎب اﳌﺆ )‪ (٦‬واﻟﻀﻢ ﻣﺼﺪر ﲟﻌﲎ ﻣﺰﺑﻮرا أي ﻣﻜﺘﻮﺑﺎ‪...................................‬‬ ‫َ ًُْ‬

‫ﺑـ﴿اﻟﺮﺳﺨﻮن﴾ ﻭ﴿ﻣﻨﻬﻢ﴾ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﻷﻧﻪ ﺣﺎﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘ ِﻜﻦ‪ ‬ﰲ ﴿اﻟﺮﺳﺨﻮن﴾‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻬﺎﺟﺮﻭﻥ ﻭﺍﻷﻧﺼﺎﺭ[ ﻫﺬﺍ ﺃﺣﺪ ﻗﻮﻟﹶﲔ ﰲ ﺗﻔﺴﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ‪‬ﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪) .‬ﲨﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﻟﻜﹸﺘﺐ[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺑﻴﺎﻥ ﴿ﻣﺎ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺪﺡ[ ﻫﻮ ﺃﹶﻭﱃ ﺍﻷَﻋﺎﺭِﻳ ِ‬
‫ﺐ ﻭﻗﻴﻞ ﻫﻮ ﻋﻄﻒ ﻋﻠﻰ ﴿ﻣﺎ ﺃﻧﺰﻝ﴾ ﻭﻳﻜﻮﻥ ﺍﳌـﺮﺍﺩ ﺑِﻬـﻢ ﺍﻷﻧﺒﻴـﺎﺀَ ﻋﻠـﻴﻬﻢ ﺍﻟـﺼﻼﺓﹸ‬ ‫)‪(٣‬‬
‫ﻭﺍﻟﺴﻼ ‪‬ﻡ‪) .‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﻧﺎ ﺃﻭﺣﻴﻨﺂ ﺇﻟﻴﻚ‪ ...‬ﺇﱁ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﻣﺴﻜﲔ ﻭﻋﺪﻱ ﺑﻦ ﺯﻳـﺪ ﻳـﺎ ﳏﻤـﺪ )ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬ ‫)‪(٤‬‬
‫ﺕ ﻭﻗﻴـﻞ ﻫـﻮ‬
‫ﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳـﺎ ِ‬
‫ﻭﺳﻠﻢ( ﻣﺎ ﻧ‪‬ﻌﻠﻢ ﺃﻥﹼ ﺍﷲ ﺃﻧﺰﻝ ﻋﻠﻰ ﺑ‪‬ﺸﺮ ﻣﻦ ﺷﻲﺀ ﻣِﻦ ﺑ‪‬ﻌ ِﺪ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻓﺄﹶﻧﺰ ﹶﻝ ﺍ ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺟﻮﺍﺏ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﺳ‪‬ﺆﺍﳍﻢ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻥ ‪‬ﻳﱰﱢﻝ ﻋﻠﻴﻬﻢ ﻛﺘﺎﺑﺎ ﻣﻦ ﺍﻟـﺴﻤﺎﺀ ﲨﻠـﺔﹰ ﻭﺍﺣـﺪﺓ ﻓﺄﺟـﺎﺏ ﺍﷲ‬
‫ﻋﺰﻭﺟﻞ ﻋﻦ ﺳﺆﺍﳍﻢ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻓﻘﺎﻝ ﴿ﺇﻧﺎ ﺃﻭﺣﻴﻨﺂ ﺇﻟﻴﻚ ﻛﻤﺎ ﺃﻭﺣﻴﻨﺂ ﺇﱃ ﻧﻮﺡ ﻭ اﻟﻨﺒ ِ ٖ ّ َ ﻣﻦ ﺑﻌﺪﻩ﴾ ﻭﺍﳌﻌﲎ ﺃﻧﻜﻢ ﻳﺎ ﻣ‪‬ﻌﺸ ‪‬ﺮ ﺍﻟﻴﻬـﻮﺩ‬
‫‪‬ﺗ ِﻘﺮ‪‬ﻭﻥ ِﺑ‪‬ﻨ‪‬ﺒﻮ‪‬ﺓ ﻧﻮﺡ ﻭﲜﻤﻴﻊ ﺍﻷﻧﺒﻴﺎﺀ ﺍﳌﺬﻛﻮﺭِﻳﻦ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ )ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﻫﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ﻧﺒﻴـﺎ ﻭﺍﳌﻌـﲎ ﺃﻥ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺃﹶﻭﺣﻰ ﺇﱃ ﻫﺆﻻﺀ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺃﻧﺘﻢ ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﻴﻬﻮﺩ ﻣ‪‬ﻌﺘ ِﺮﻓﹸﻮﻥ ﺑﺬﻟﻚ ﻭﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻛﺘﺎﺑﺎ ﲨﻠـﺔ‬
‫ﻭﺍﺣﺪﺓ ﻣِﺜ ﹶﻞ ﻣﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻠﻤﺎ ﱂ ﻳﻜﻦ ﻋﺪﻡ ﺇﻧﺰﺍﻝ ﺍﻟﻜﺘﺎﺏ ﲨﻠﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺃﺣـﺪ ﻫـﺆﻻﺀ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﻗﺎﺩﺣﺎ ﰲ ﻧﺒﻮﺗﻪ ﻓﻜﺬﻟﻚ ﱂ ﻳﻜﻦ ﺇﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﻣﻔﺮ‪‬ﻗﺎ ﻋﻠﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﺩﺣﺎ ﰲ ﻧﺒﻮﺗـﻪ ﺑـﻞ ﻗـﺪ ﺃﻧـﺰﻝ ﻋﻠﻴـﻪ ﻛﻤـﺎ‬
‫ﺃﻧﺰﻝ ﻋﻠﻴﻬﻢ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﺃﻭﺣﻴﻨﺂ ﺇﱃ ﺇﺑﺮٰﻫﻴﻢ ‪...‬ﺇﱁ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﺃﻭﺣﻴﻨﺂ ﺇﱃ ﻧـﻮﺡ﴾ ﻻ ﻋﻠـﻰ ﴿ﻧـﻮﺡ﴾‬ ‫)‪(٥‬‬
‫ﺣﱴ ﻳ‪‬ﻠﺰ ‪‬ﻡ ﺍﻟﺘﻜﺮﺍ ‪‬ﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﳌﺆ ٰﺗﻰ‪ ...‬ﺇﱁ[ ﳘﺎ ﻗﺮﺍﺀﺗﺎﻥ ﺳﺒﻌﻴﺘﺎﻥ‪ ،‬ﺍﻟﻀﻢ‪ ‬ﳊﻤﺰﺓ ﻭﺍﻟﻔﺘﺢ ﻟﻐﲑﻩ ﻭﻗﻮﻟـﻪ ½ﻣـﺼﺪﺭ¼ ﺃﻱ ﻓﻬـﻮ ﺍﺳـﻢ ﻣﻔـﺮﺩ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﻢ ﻟﻠﻜﺘﺎﺏ ﺍ ﹸ‬ ‫)‪(٦‬‬
‫ﻋﻠﻰ ﻓﹸﻌﻮﻝ ﻛﺎﻟﺪ‪‬ﺧ‪‬ﻮﻝ ﻭﺍﳉﹸﻠﻮﺱ ﻭﺍﻟﻘﹸﻌﻮﺩ ﻭﻓﻴﻪ ﻧﻈﺮ ﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﺍﻟﻔﹸﻌﻮﻝ ﺑﺎﻟﻀﻢ‪ ‬ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ﻟﻼﺯﻡ ﻭﻻ ﻳﻜﻮﻥ ﻟﻠﻤﺘﻌـﺪﻱ ﺇﻻ ﰲ‬
‫ﻀﻌ‪‬ﻔﹸﻪ ﺟ‪‬ﻌ ﹸﻞ ﺍﻟﻔﹸﻌﻮﻝ ﻣﺼﺪﺭﺍ ﻟﻪ‪ ،‬ﻓﺎﻷَﻭﱃ ﺃﻧﻪ ﺟ‪‬ﻤـ ‪‬ﻊ ½ ‪‬ﺯﺑ‪‬ـﺮ¼ ﺑـﺎﻟﻔﺘﺢ‬
‫ﺃﻟﻔﺎﻅ ﻣ‪‬ﺤﻔﻮﻇﺔ ﳓﻮ ﺍﻟﻠﺰﻭﻡ ﻭﺍﻟﻨﻬﻮﻙ ﻭ½ ‪‬ﺯ‪‬ﺑ ‪‬ﺮ¼ ﻛﻤﺎ ﺗ‪‬ﺮﻯ ﻣﺘﻌﺪ‪ ‬ﻓ‪‬ﻴ ‪‬‬
‫ﺐ¼ ﻭﺫﻟﻚ ﻣِﺜﻞ ﹶﻓﻠﹾﺲ ﻭ ﹸﻓﻠﹸﻮﺱ ﺃﻭ ﲨﻊ ½ ِﺯﺑ‪‬ﺮ¼ ﺑﺎﻟﻜـﺴﺮ ﻣﺜـﻞ ِﺣﻤ‪‬ـﻞ ﻭ ‪‬ﺣﻤ‪‬ـﻮﻝ‬ ‫ﺼ ‪‬ﺮ¼ ﲟﻌﲎ ½ ﹶﻛ‪‬ﺘ ‪‬‬ ‫ﺏ ﻭ‪‬ﻧ ‪‬‬
‫ﺿ ‪‬ﺮ ‪‬‬
‫ﻣﺼﺪﺭ ﻟـ½ ‪‬ﺯ‪‬ﺑ ‪‬ﺮ¼ ﻣﻦ ﺑ‪‬ﺎﺑ‪‬ﻲ ½ ‪‬‬
‫ﻭِﻗﺪ‪‬ﺭ ﻭﹸﻗﺪ‪‬ﻭﺭ‪) .‬ﲰﲔ‪ ،‬ﺷﻬﺎﺏ(‬

‫‪٧‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﻣﺘﻌﻠﻖ ﺑـ ½ ﻗﺼﺼﻨﺎ¼‪١٢.‬ﺭﻭﺡ‬
‫َﻴﻚ﴾)‪ (٢‬روي أﻧﻪ ﺗﻌﺎﱃ ﺑﻌﺚ ﲦﺎﻧﻴـﺔ آﻻف)‪(٣‬ﻧﺒـﻲ‬ ‫رﺳﻼ ْﻟﻢ َ ْ ُ ْ‬ ‫َﻴﻚ ِ ْ‬
‫?‬
‫ﻘﺼﺼ ُ ْﻢ َﻋﻠ ْ َ‬ ‫ﻗﺒﻞ َو ُ ُ ً‬
‫ﻣﻦ َ ْ ُ‬ ‫ﻗﺼﺼﻨ ُ ْﻢ َﻋﻠ ْ َ‬
‫ﻗﺪ َ َ ْ ٰ‬ ‫﴿َو﴾ أرﺳﻠﻨﺎ )‪ً ُ ُ ﴿ (١‬‬
‫رﺳﻼ َ ْ‬
‫=ﺃﻱ ﻣﻦ ﻗﺒﻞ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ١٢.‬ﻣﺪ‬
‫ﻣـﻮ ٰ ﴾ ﺑـﻼ واﺳـﻄﺔ‬ ‫ﻠـﻢ اﷲُ ُ ْ‬ ‫أرﺑﻌﺔ آﻻف ﻣﻦ ﺑﲏ إﺳﺮاﺋﻴﻞ وأرﺑﻌﺔ آﻻف ﻣﻦ ﺳﺎﺋﺮ اﻟﻨﺎس ﻗﺎﻟﻪ اﻟﺸﻴﺦ ﰲ ﺳـﻮرة ﻏـﺎﻓﺮ ﴿ َو َ َ‬
‫)‪(٤‬‬
‫= ﺃﻱ ﺍﶈﻠﻲ‪ = ١٢.‬ﺃﻱ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺭﺳﻼ ﻣﻦ ﻗﺒﻠﻚ ﻣﻨﻬﻢ ﻣﻦ ﻗﺼﺼﻨﺎﻋﻠﻴﻚ‬
‫ﻳﻦ﴾ ﺑﺎﻟﻌﻘــﺎب ﻣ ـﻦ ﻛﻔ ـﺮ‪،‬‬ ‫ـﺬرِ ْ َ‬ ‫ﻳﻦ﴾ ﺑــﺎﻟﺜﻮاب ﻣ ـﻦ ٰاﻣـﻦ ﴿ َو ُ ْ‬
‫ﻣﻨـ ِ‬ ‫رﺳ ـ ًـﻼ﴾ ﺑــﺪل ﻣ ـﻦ رﺳــﻼ ﻗﺒﻠــﻪ ﴿ َ‬
‫ﻣﺒ ـ ِ ْ َ‬ ‫)‪(٥‬‬
‫﴿ َﺗ ْﻠ ِ ـ ْ ً )‪ُ ُ ﴿.﴾(۱۶۴‬‬
‫ﺇﱁ‪١٢.‬ﺻﺎﻭﻱ‬

‫ﻟﻮﻻ َ ْ َ ْ َ‬ ‫ﺳﻞ﴾ إﻟﻴﻬﻢ ﻓﻴﻘﻮﻟـﻮا ‪َ َ ﴿ :‬‬ ‫ﻟﻠﻨﺎس َﻋ َ ا ِ‬ ‫أرﺳﻠﻨﺎﻫﻢ ﴿ ِ َﻟﺌﻼ َ ُ ْ َ‬

‫)‪(٩‬‬
‫أرﺳـﻠﺖ‬ ‫رﺑﻨﺎ َ ْ َ‬ ‫ﻌﺪ﴾ إرﺳﺎل ﴿ اﻟﺮ ُ ِ‬ ‫ﷲ ُﺣﺠﺔ ﴾ ﺗﻘﺎل ﴿ َ ْ َ‬ ‫ﻳﻜﻮن ِ ِ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﺭﺳﻠﻨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺭﺳﻼ﴾ ﻣﻌﻤـﻮﻝ ﶈـﺬﻭﻑ ﻣﻌﻄـﻮﻑ ﻋﻠـﻰ ﴿ﺃﻭﺣﻴﻨـﺎ﴾ ﻭﻫـﻮ ﺍﻟـﺪﺍﻝﹼ ﻋﻠـﻰ ﻫـﺬﺍ ﺍﶈـﺬﻭﻑ‬ ‫)‪(١‬‬
‫ﺑﺎﻻﻟﺘﺰﺍﻡ ﻓﺈﻥ ﺍﻹﳛﺎﺀ ﻳ‪‬ﻠﺰ‪‬ﻣﻪ ﺍﻹﺭﺳﺎ ﹸﻝ ﺃﻭ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﴿ﺭﺳﻼ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺭﺳﻼ ﱂ ﻧ‪‬ﻘﺼ‪‬ﺼﻬﻢ ﻋﻠﻴﻚ﴾[ ﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻟﹶـﻢ ﻳ‪‬ﺨـﺮﺝ ﻣـﻦ ﺍﻟـﺪﻧﻴﺎ ﺣـﱴ ﻋ‪‬ﻠِـ ‪‬ﻢ ﲨﻴـ ‪‬ﻊ ﺍﻷﻧﺒﻴـﺎﺀ‬ ‫)‪(٢‬‬
‫ﺗﻔﺼﻴﻼ‪ ،‬ﻛﻴﻒ ﻻ ﻭﻫ‪‬ﻢ ﻣ‪‬ﺨﻠﹸﻮﻗﹸﻮﻥ ﻣﻨﻪ ﻭﺻﻠﹼﻮﺍ ﺧﻠﻔﹶﻪ ﻟﻴﻠ ﹶﺔ ﺍﻹﺳﺮﺍﺀ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ؟ ﻭﻟﻜﻨﻪ ﻣـﻦ ﺍﻟﻌﻠـﻢ ﺍﳌﻜﺘـﻮﻡ ﻭﺇﳕـﺎ ﺗـﺮﻙ ﺑﻴـﺎﻥ‬
‫ﻗِﺼﺼﻬﻢ ﻟﻸﻣﺔ ﺭﲪﺔﹰ ‪‬ﻢ ﻓﻠﹶﻢ ﻳﻜﻠﹼﻔﻬﻢ ﺇﻻ ﲟﺎ ﻳ‪‬ﻄﻴﻘﻮﻥ‪) .‬ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺳﻮﺭﺓ ﺍﻟﻐﺎﻓﺮ ﲢﺖ ﺁﻳﺔ ‪) .(٧٨‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻌﺚ ﲦﺎﻧﻴﺔ ﺁﻻﻑ[ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻣﻌﻨﺎﻩ ½ﺃﹶﺭﺳـ ﹶﻞ¼ ﻓﻴﻜـﻮﻥ ﻣﻘﺘـﻀﺎﻩ ﺃﻥﹼ ﲨﻠـ ﹶﺔ ﺍﻟﺮ‪‬ﺳ‪‬ـﻞ ﻫـﺬﺍ ﺍﻟﻌـﺪﺩ‪ ‬ﺍﳌـﺬﻛﻮ ‪‬ﺭ ﻭﻫـﻮ ﺧـﻼﻑ‬ ‫)‪(٣‬‬
‫ﺍﳌﺸﻬﻮ ِﺭ ﻭﻟﺬﻟﻚ ﺗﺒ‪‬ﺮﹶﺃ ﺍﳌﹸﻔﺴ‪‬ﺮ ﻣِﻦ ﻫﺬﺍ ﺍﻟﻘﻮ ِﻝ‪ .‬ﻭﻋﻦ ﺃﰊ ﺫﺭ‪ ‬ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ﻗـﺎﻝ ﻗﻠـﺖ ﻳﺎﺭﺳـﻮ ﹶﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻛـﻢ‬
‫ﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻳﻦ ﺃﻟﻔﺎ ﻭﻛﺎﻥ ﺍﳌﹸﺮﺳـﻠﻮﻥ ﺛﻼﲦﺌـﺔ ﻭﺛﻼﺛـﺔ ﻋـﺸﺮ‬ ‫ﻛﺎﻧﺖ ﺍﻷﻧﺒﻴﺎﺀُ ﻭﻛﻢ ﻛﺎﻥ ﺍﳌﹸﺮ ‪‬ﺳﻠﹸﻮﻥ؟ ﻗﺎﻝ ﻛﺎﻧﺖ ﺍﻷﻧﺒﻴﺎﺀُ ﻣﺌ ﹶﺔ ﺃﻟ ٍ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺼ ‪‬ﺮ ﻋﻠـﻰ ﻋـﺪﺩِ ﰲ ﺍﻟﺘـﺴﻤﻴﺔ ﳍـﺬﻩ ﺍﻵﻳـﺔ‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺳﺌﻞ ﻋﻦ ﻋﺪﺩ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻘﺎﻝ ﻣﺌﺘﺎ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺃﻟﻔﺎ ﻭﺍﻷَﻭﱃ ﺃﹶﻥ ﻻ ‪‬ﻳﻘﺘـ ِ‬
‫ﻭ ‪‬ﺧ‪‬ﺒ ‪‬ﺮ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳ‪‬ﻔﻴ ‪‬ﺪ ﺇﻻ ﺍﻟﻈﻦ‪ ‬ﻭﻻ ﻋِﱪﺓ ﺑﺎﻟﻈﻦ‪ ‬ﰲ ﺍﻻﻋﺘِﻘﺎﺩﻳﺎﺕ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺻﺎﻭﻱ‪ ،‬ﺎﺭ ﺷﺮﻳﻌﺖ(‬
‫ﺴ ِﻤ ‪‬ﻊ ﻣﻮﺳﻰ ﺫﻟﻚ ﺍﻟﻜﻼ ‪‬ﻡ ﻭﻭ‪‬ﺟ ‪‬ﻪ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﻼ ﻭﺍﺳﻄﺔ[ ﺃﹶﺷﺎ ‪‬ﺭ ‪‬ﺬﺍ ﺇﱃ ﺩ‪‬ﻓ ِﻊ ﻣﺎ ﻳﻘﻮﻟﹸﻪ ﺍﻟﻘﹶﺪﺭﻳ ﹸﺔ ﻣِﻦ ﹶﺃﻥﹼ ﺍ َ‬
‫ﷲ ﺗﻌﺎﱃ ‪‬ﺧﹶﻠ ‪‬ﻖ ﻛﻼﻣﹰﺎ ﰲ ﻣ‪‬ﺤﻞﹼ ﻓ ‪‬‬ ‫)‪(٤‬‬
‫ﺍﻟﺪﻓ ِﻊ ﺃﻥﹼ ﻣﻄﻠ ‪‬ﻖ ﺍﻟﺘﻜﻠﱡﻢ ﷲ ﺗﻌﺎﱃ ﻣﺘﺤﻘﹼﻖ ‪‬ﻣ ‪‬ﻊ ﻛﻞﹼ ﺍﻷﻧﺒﻴﺎﺀ ﻓﻼ ﻭﺟﻪ ﻟﺘﺨﺼﻴﺺ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ‪) .‬ﻛﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ ‪‬ﺪﻝﹲ ﻣﻦ ﴿ﺭﺳﻼ﴾[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺭﺳﻼ﴾ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ‪‬ﺑ ‪‬ﺪﻝﹲ ﻣِﻦ ﴿ﺭﺳﻼ﴾ ﻗﺒﻠﹶﻪ ﻻ ﻋﻠﻰ ﺍﳌﺪﺡ ﻛﻤﺎ ﻗﻴـﻞ ﻷﻧ‪‬ـﻪ‬ ‫)‪(٥‬‬
‫ﺝ ﺇﱃ ﺍﳊﺬﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻳ‪‬ﺤﺘﺎ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﺭﺳﻠﻨﺎﻫﻢ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑِﺘﻘﺪﻳﺮﻩ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ ﴿ﻟﺌﻼ ﻳﻜﻮﻥ﴾ ﻣﺘﻌﻠﱢﻘﺔ ﺑـ½ﺃﺭﺳﻠﻨﺎ¼ ﺍﶈﺬﻭﻑ ﻻ ﺑـ﴿ﻣﺒـﺸﺮﻳﻦ ﻭﻣﻨـﺬِﺭﻳﻦ﴾‬ ‫)‪(٦‬‬
‫ﻛﻤﺎ ﻗﻴﻞ ﻷﻥﹼ ﺍﻷﺻ ﹶﻞ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﻔﻌ ﹸﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﺌﻼ ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺣﺠﺔ‪ ...‬ﺇﱁ﴾[ ﻓﻴﻪ ﺩﻟﻴﻞ ﻟﻘﻮﻝ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ‪ :‬ﺇﻧـﻪ ﻻ ﺣ‪‬ﻜـ ‪‬ﻢ ﻗﹶﺒـﻞ ﺍﻟﺒِﻌﺜـﺔ ﻭﻻ ‪‬ﻳﺤ‪‬ﻜﹸـ ‪‬ﻢ ﺍﻟﻌ‪‬ﻘـ ﹸﻞ‪.‬‬ ‫)‪(٧‬‬
‫)ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺭﺳﺎﻝ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻗﹶﻄﻊ ﺍﳊﹸﺠ‪‬ﺔ ﻻ ﺑﺎﻋﺘﺒﺎﺭ ﻧ‪‬ﻔﺲ ﺍﻟﺮﺳﻞ ﺑﻞ ﺑﺈﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﻭﺗﻌﻠﻴﻤﻬﻢ ﺇﻳﺎﻫﻢ ﺍﻷَﺣﻜﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﺱ ﻋﻠـﻰ ﺍﷲ ﰲ ﺗـﺮﻙ ﺍﻟﺘﻮﺣﻴـﺪ ﻭﺍﻟﻄﺎﻋـ ِﺔ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺑ‪‬ﻌﺪ‪ ﴾‬ﺍﻟﺮﺳﻞ[ ﻳﻌﲏ ﺑﻌﺪ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﻭﺇﻧﺰﺍﻝ ﺍﻟﻜﺘﺐ ﻭﺍﳌﻌﲎ ﻟﺌﻼ ﻳ‪‬ﺤـﺘﺞ‪ ‬ﺍﻟﻨـﺎ ‪‬‬ ‫)‪(٩‬‬
‫ﺖ ﻋﻠﻴﻨﺎ ﻛﺘﺎﺑﺎ‪ .‬ﻓﻔﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻟﻮ ﻟﹶﻢ ﻳ‪‬ﺒﻌ‪‬ـﺚِ ﺍﻟﺮﺳـﻞ ﻟﻜـﺎﻥ ﻟﻠﻨـﺎﺱ ﻋﻠﻴـﻪ‬
‫ِﺑ ‪‬ﻌ ‪‬ﺪ ِﻡ ﺍﻟﺮﺳﻞ ﻓﻴﻘﻮﻟﻮﺍ ﻣﺎ ﺃﹶﺭﺳﻠﺖ‪ ‬ﺇﻟﻴﻨﺎ ﺭﺳﻮﻻ ﻭﻣﺎ ﺃﹶﻧﺰﻟ ‪‬‬
‫ﺣﺠﺔ ﰲ ﺗﺮﻙ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻄﺎﻋﺔ‪ .‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻻ ﻳ‪‬ﻌﺬﱢﺏ ﺍﳋﹶﻠ ‪‬ﻖ ﻗﹶﺒ ﹶﻞ ﺑِﻌﺜ ِﺔ ﺍﻟﺮﺳـﻞ ﻛﻤـﺎ ﻗـﺎﻝ ﺗﻌـﺎﱃ ﴿ﻭﻣـﺎ ﻛﻨـﺎ ﻣﻌـﺬﺑﲔ‬
‫‪Å‬‬
‫‪٨‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﺃﻱ ﻋﺬﺭ ﺍﻟﻨﺎﺱ‪١٢.‬‬
‫اﻟﻤﺆﻣﻨ ِ َ ﴾ ﻓﺒﻌﺜﻨﺎﻫﻢ ﻟﻘﻄﻊ ﻋﺬرﻫﻢ ﴿ َو َ َ‬
‫ﺎن اﷲُ َﻋﺰ ِ ْﻳﺰً ا﴾ ﰲ ﻣﻠﻜـﻪ ﴿ َﺣ ِﻜ ْ ً )‪ ﴾(۱۶۵‬ﰲ ﺻـﻨﻌﻪ‪،‬‬ ‫ﻣﻦ ْ ُ ْ ِ‬ ‫ﺘﻚ َ َ ُ َ‬
‫وﻧﻜﻮن ِ َ‬ ‫رﺳﻮﻻ ﻓ ََﻨ ِ َ‬
‫ﺒﻊ ﻳ ٰ ِ َ‬ ‫ِ َإﻟ ْ َﻨﺎ َ ُ ً‬
‫?‬

‫ﺃﻱ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﻧﺒﻮﺗﻪ‪١٢.‬ﲨﻞ‬

‫اﻟﻴـﻚ﴾ ﻣـﻦ‬
‫اﻧـﺰل ِ َ ْ َ‬ ‫ﷲ َ ْﺸ َ ُﺪ﴾ ﻳﺒﲔ ﻧﺒﻮﺗﻚ ﴿ ِ َ ۤ‬
‫وﻧﺰل)‪ (١‬ﳌﺎ ﺳﺌﻞ اﻟﻴﻬﻮد ﻋﻦ ﻧﺒﻮﺗﻪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﺄﻧﻜﺮوه‪ٰ ﴿ :‬ﻜ ِِﻦ ا ُ‬
‫?‬
‫ﺑﻤﺎ َ ْ َ َ‬
‫ﻧـــــــــــــــــ‬
‫ﺪون﴾ ﻟﻚ أﻳﻀﺎ‬
‫ﻜﺔ َ ْﺸ َ ُ ْ َ‬ ‫اﻧﺰﻟ ٗ ﴾ ﻣﻠﺘﺒﺴﺎ )‪ِ ﴿ (٣‬ﻌ ِْﻠﻤِ ٖ ﴾)‪ (٥) (٤‬أي ﻋﺎﳌﺎ ﺑﻪ )‪ (٦‬أو و ﻓﻴﻪ ﻋﻠﻤﻪ )‪َ ﴿ (٨)(٧‬و ْ َ ٓ‬
‫اﻟﻤﻠ ٰ ِ َ ُ‬ ‫اﻟﻘﺮآن)‪ (٢‬اﳌﻌﺠﺰ ﴿ َ ْ َ َ‬
‫ﻧـــــــ ﻣﺘﻠﺒﺴﺎ‬

‫ﺃﻱ ﻋﻠﻰ ﺻﺤﺔ ﻧﺒﻮﺗﻚ‪ ١٢ .‬ﺻﺎﻭﻱ‬

‫ﻴﻞ اﷲِ﴾ دﻳﻦ اﻹﺳﻼم ﺑﻜﺘﻤﻬﻢ‬ ‫ﻳﻦ َﻛ َ ُ ْوا﴾ ﺑﺎﷲ ﴿ َو َ ْ‬
‫ﺻﺪوا﴾ اﻟﻨﺎس ﴿ َ ْ‬
‫ﻋﻦ َﺳ ِ ْ ِ‬ ‫ﻴﺪا)‪ ﴾(۱۶۶‬ﻋ ذﻟﻚ ﴿ ِان ِ‬
‫اﻟﺬ ْ َ‬ ‫﴿ َو َﻛ ٰ ِﺑﺎﷲِ َﺷ ِ ْ ً‬
‫?‬

‫ﻳﻦ َﻛ َ ُ ْوا﴾ ﺑـﺎﷲ ﴿ َو ﻇَ ﻠ ُ ْ‬

‫َﻤﻮا﴾‬ ‫ِﻴﺪا)‪ ﴾(۱۶۷‬ﻋﻦ اﳊﻖ‪ِ ﴿.‬ان ِ‬
‫اﻟﺬ ْ َ‬ ‫ﺿﻠﻼ َﻌ ْ ً‬
‫ﺿﻠﻮا َ ٰ‬ ‫ﻧﻌﺖ ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻫﻢ اﻟﻴﻬﻮد ﴿ َ ْ‬
‫ﻗﺪ َ ْ‬

‫ﺐ ﺃﻫ ِﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻋﻠﻰ ﺃﻥﹼ ﻣ‪‬ﻌ ِﺮﹶﻓ ﹶﺔ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗ‪‬ﺜـ‪‬ﺒﺖ‪ ‬ﺇﻻ ﺑﺎﻟﺴﻤﻊ ﻷﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻟـﺌﻼ‬
‫ﺣﱴ ﻧﺒﻌﺚ ﺭﺳﻮﻻ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ [١٥:‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ِﻟﻤ‪‬ﺬﻫ‪ِ ‬‬
‫ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺍﷲ ﺣﺠﺔ ﺑﻌﺪ ﺍﻟﺮﺳﻞ﴾ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﻗﺒﻞ ﺑﻌﺜﺔ ﺍﻟﺮﺳﻞ ﺗﻜﻮﻥ ﳍﻢ ﺍﳊﺠ‪‬ـﺔ ﰲ ﺗـﺮﻙ ﺍﻟﻄﺎﻋـﺎﺕ ﻭﺍﻟﻌﺒـﺎﺩﺍﺕ‪ .‬ﻓـﺈﻥ‬
‫ﺖ ﻛﻴﻒ ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﺣﺠـﺔ ﻗﹶﺒـﻞ ﺍﻟﺮﺳـﻞ ﻭﺍﳋﹶﻠـ ‪‬ﻖ ﻣ‪‬ﺤﺠ‪‬ﻮﺑ‪‬ـﻮﻥ ﲟـﺎ ﻧـﺼﺐ ﻣـﻦ ﺍ َﻷﺩِﻟﹼـﺔ ﺍﻟـﱵ ﺍﻟﻨﻈـ ‪‬ﺮ ﻓﻴﻬـﺎ ﻣ‪‬ﻮﺻِـﻞﹲ ﺇﱃ ﻣ‪‬ﻌﺮِﻓﺘـﻪ‬ ‫ﻗﻠ ‪‬‬
‫ﻭﻭ‪‬ﺣﺪﺍﻧﻴﺘﻪ ﻛﻤﺎ ﻗﻴﻞ‪:‬‬
‫ﺗﺪﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﻮﺍﺣﺪ‬ ‫ﻭﰲ ﻛﻞﹼ ﺷﻲﺀ ﻟﻪ ﺁﻳﺔ‬
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‫‪0 0‬‬
‫ﻗﻠﺖ‪ :‬ﺍﻟﺮﺳ ﹸﻞ ﻣ‪‬ﻨﺒ‪‬ﻬ‪‬ﻮﻥ ﻭﺑﺎ ِﻋﺜﹸﻮﻥ ﺍﳋﹶﻠ ‪‬ﻖ ﺇﱃ ﺍﻟﻨﻈﺮ ﰲ ﺗﻠﻚ ﺍﻟﺪﻻﺋﻞ ﺍﻟﱵ ﺗﺪﻝﹼ ﻋﻠـﻰ ﻭ‪‬ﺣﺪﺍﻧﻴﺘـﻪ ﺳـﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌـﺎﱃ ﻭ ‪‬ﻣﺒ‪‬ـﻴ‪‬ــﻨ‪‬ﻮﻥ ﳍـﺎ ﻭﻫـﻢ‬
‫ﻭ‪‬ﺳﺎِﺋﻂﹸ ‪‬ﺑﲔ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ﻭﺧ‪‬ﻠﻘِﻪ ﻭﻣ‪‬ـ‪‬ﺒﻴ‪‬ـﻨ‪‬ﻮﻥ ﺃﹶﺣﻜﺎ ‪‬ﻡ ﺍﷲِ ﺗﻌﺎﱃ ﺍﻟﱵ ﺍﻓﺘ‪‬ﺮﺿ‪‬ﻬﺎ ﻋﻠﻰ ﻋِﺒﺎﺩِﻩ ﻭﻣﺒﻠﱢﻐ‪‬ﻮﻥ ﺭِﺳﺎﻻﺗِﻪ ﺇﻟﻴﻬﻢ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻧﺰﻝ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ‪‬ﻭﻓ ِﻖ ﻋﺎﺩِﺗﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﻘﺮﺁﻥ[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺑﻴﺎﻥ ﴿ﻣﺎ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻠﺘﺒﺴﺎ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃ ﱠﻥ ﺍﻟﺒﺎﺀَ ﻟﻺﻟﺼﺎﻕِ ﻻ ﻟﻠﺴﺒﺒﻴ ِﺔ ﻓﻼ ‪‬ﻳ ِﺮﺩ‪ ‬ﺃﻥﹼ ﺍﻟﻌِﻠ ‪‬ﻢ ﻟﻴﺲ ﺳﺒﺒﺎ ﻟﻺﻧﺰﺍﻝ ﻷﻥﹼ ﺃﹶﻓﻌﺎ ﹶﻝ ﺍﷲ ﺗﻌﺎﱃ ﻏ ‪‬ﲑ ‪‬ﻣ ‪‬ﻌﻠﱠﻠﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻠﺘﺒﺴﺎ ﴿ﺑﻌﻠﻤﻪ﴾[ ﺃﻱ ﺍﳋﺎﺹ‪ ‬ﺑﻪ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﻌﻠﻤﻪ ﻏﲑ‪‬ﻩ ﻭﻫﻮ ﺗﺄﻟﻴﻔﹸﻪ ﻋﻠﻰ ﻧ‪‬ﻈﻢ ﻳ‪‬ﻌﺠﺰ ﻋﻨﻪ ﻛ ﱡﻞ ﺑﻠﻴﻎ ﺃﻭ ﺑﻌﻠﻤﻪ ﺑِﺤﺎ ِﻝ ﻣ‪‬ﻦ ﺃﹶﻧ ‪‬ﺰ ﹶﻝ‬ ‫)‪(٤‬‬
‫ﺖ ِﻟﻨ‪‬ﻔﺴﻪ ﺍﻟﻌﻠ ‪‬ﻢ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬ ‫ﺱ ﺍﻷَﻧﻮﺍ ِﺭ ﺍﻟﻘﺪﺳﻴ ِﺔ‪).‬ﻛﺮﺧﻲ(‪ .‬ﻭﻓﻴﻪ ﻧﻔﻲ ﻗﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟﺼﻔﺎﺕ ﻓﺈﻧﻪ ﺃﹶﺛﺒ ‪‬‬
‫ﻋﻠﻴﻪ ﻭﺍﺳﺘﻌﺪﺍﺩِﻩ ﻻﻗﺘﺒﺎ ِ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻧﺰﻟﻪ ﺑﻌﻠﻤﻪ﴾[ ﺃﻱ ﻣﺸﺘ ِﻤﻼﹰ ﻋﻠﻰ ﻋِﻠﻢ ﺍﷲ‪ ،‬ﻓﻔﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃ ﱠﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋِﻠ ‪‬ﻢ ﻛﻞﱢ ﺷﻲﺀ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﺎﳌﺎ ﺑﻪ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳉﺎ ‪‬ﺭ ﻭﺍ‪‬ﺮﻭ ‪‬ﺭ ﺣﺎﻝﹲ ِﻣ ‪‬ﻦ ﺍﻟﻔﺎﻋﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﺱ ﰲ ﻣ‪‬ﻌﺎﺷِﻬﻢ ﻭﻣ‪‬ﻌﺎﺩِﻫﻢ ﻓﺎﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭ ‪‬ﺭ ﻋﻠﻰ ﺍﻷَﻭ‪‬ﻝ ﺣﺎﻝ ﻣﻦ ﺍﻟﻔﺎﻋـﻞ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ ‪‬ﻭ ﻓِﻴ ِﻪ ﻋﻠﻤ‪‬ﻪ[ ﺃﻱ ﻣﻌﻠﻮﻣ‪‬ﻪ ﳑﺎ ﻳ‪‬ﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻨﺎ ‪‬‬ ‫)‪(٧‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻣِﻦ ﺍﳌﹶﻔﻌﻮﻝ ﻭﺍﳉﻤﻠ ﹸﺔ ﰲ ﻣﻮﺿِﻊ ﺍﻟﺘﻔﺴﲑ ﻟِﻤﺎ ﻗﺒﻠﹶﻬﺎ‪ .‬ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﺃﹶﻧﺰﻟﹶـﻪ ﺣـﺎ ﹶﻝ ﻛﻮﻧِـﻪ ﻣﻌﻠﻮﻣـﺎ ﷲ ﺗﻌـﺎﱃ ﻓﻘـﻮ ﹸﻝ‬
‫ﺕ ﻭﻣﻌﲎ ﻛﻮﻧِﻬﺎ ﻓﻴـﻪ ﺩﻻﻟﺘ‪‬ـﻪ ﻋﻠﻴﻬـﺎ ﻭﻓﻬﻤ‪‬ﻬـﺎ ﻣﻨـﻪ ﻭﻛـﺬﺍ ﺍﳌـﺮﺍﺩ‪ ‬ﺑـﺎﻟﻌﻠﻢ ﰲ ﺍﻵﻳـﺔ‬ ‫ﺍﳌﻔﺴﺮ ½ﺃﻭ ‪‬ﻭ ﻓِﻴ ِﻪ ﻋﻠﻤ‪‬ﻪ¼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﻌﻠﻢ ﺍﳌﻌﻠﻮﻣﺎ ‪‬‬
‫ﻭﺍﳌﻌﲎ ﺃﹶﻧﺰﻟﹶﻪ ﻣﻠ‪‬ﺘﺒِﺴﺎ ﲟﻌﻠﻮﻣﺎﺗﻪ ﺗﻌﺎﱃ ﺃﻱ ﺩﺍﻻ ﻋﻠﻴﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻓِﻴ ِﻪ ﻋﻠﻤ‪‬ﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﺣﺎﻝ ﻣﻦ ﺍﳌﻔﻌﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬

‫‪٩‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﺃﻱ ﺑﻌﺪ ﻣﺎ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺮ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﻨﻢ﴾ أي اﻟﻄﺮﻳـﻖ اﳌـﺆدي‬‫ﻟﻴﻐ ِ َ َﻟ ُ ْﻢ َو َﻻ ِ َﻟﻴ ْ ِﺪﻳَ ُ ْﻢ َ ِ ْ ًﻘﺎ)‪ ﴾(۱۶۸‬ﻣﻦ اﻟﻄﺮق ﴿ ِاﻻ َ ِ ْ َﻳﻖ َﺟ َ َ‬ ‫ﻧﺒﻴّﻪ ﺑﻜﺘﻤﺎن ﻧﻌﺘﻪ ﴿ َ ْﻟﻢ َ ُ ِ‬
‫)‪(١‬‬
‫ﷲ َِ ْ‬
‫?‬
‫ﻳﻜﻦ ا ُ‬
‫? ﺃﻱ ﻋﺪﻡ ﺍﻟﻐﻔﺮﺍﻥ ﻭﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ‪١٢.‬ﲨﺎﻟﲔ‬
‫ذﻟﻚ َﻋ َ اﷲ ِ َ ِﺴ ْ ً ا )‪ ﴾(۱۶۹‬ﻫﻴﻨﺎ ﴿ َﻳﺎﻳ َ ﺎ ُ‬
‫اﻟﻨﺎس﴾ أي‬ ‫ﺎن ٰ ِ َ‬ ‫ﻳﻦ﴾ ﻣﻘﺪرﻳﻦ اﳋﻠﻮد )‪ْ ِ ﴿ (٣‬ﻓﻴ َ ۤﺎ ﴾إذا دﺧﻠﻮﻫﺎ ﴿ َ َ ً‬
‫اﺑﺪا َو َ َ‬ ‫إﻟﻴﻬﺎ )‪ِ ِ ٰ ﴿ (٢‬‬
‫ﺧﻠﺪ ْ َ‬
‫? ﺃﻱ ﺑﺎﻟﺮﺳﻮﻝ ﻭﲟﺎ ﺟﺎﺀﻛﻢ ﺑﻪ‪١٢.‬ﺭﻭﺡ‬
‫ﻣﻦ ُ ْ‬
‫رﺑﻜﻢ ﻓ ٰ ِ ُ ْ‬ ‫ﺳﻮل﴾ ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ ِ ْ َ‬
‫ﺑﺎﻟﺤﻖ ِ ْ‬ ‫ﻗﺪ َ ٓ َ ُ ُ‬
‫)‪(٨‬‬
‫َﺎﻣﻨﻮا﴾ ﺑـﻪ واﻗـﺼﺪوا ﴿ َ ْ‬
‫ﺧﻴــًﺮا‬ ‫ﺟﺎءﻛﻢ اﻟﺮ ُ ْ ُ‬ ‫أﻫﻞ ﻣﻜﺔ ﴿ َ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥)(٤‬‬

‫رض﴾ ﻣﻠﻜﺎ وﺧﻠﻘﺎ وﻋﺒﻴﺪا‪ ،‬ﻓﻼ ﻳﻀﺮه ﻛﻔﺮﻛﻢ ﴿ َو َ َ‬ ‫ان َﺗﻜْ ُ ُ ْوا﴾ ﺑﻪ ﴿ﻓ َِﺎن َﻣﺎ ِﰱ ٰ ٰ ِ‬ ‫ُْ‬
‫ﻜﻢ﴾ ﳑﺎ أﻧﺘﻢ ﻓﻴﻪ ﴿ َو ِ ْ‬
‫)‪(٩‬‬
‫ﺎن‬ ‫اﻟﺴﻤﻮت َو ْاﻻَ ْ ِ‬
‫)‪(١٠‬‬

‫دﻳﻨﻜﻢ َو َﻻ َ ُ ْ ُ ْ‬
‫ﰱ ِْ ِ ُ ْ‬ ‫اﷲُ َﻋﻠِ ْ ً ﴾ ﲞﻠﻘﻪ ﴿ﺣَ ِﻜ ْ ً )‪ ﴾(۱۷۰‬ﰲ ﺻﻨﻌﻪ ﺑﻬﻢ ﴿ َﻳﺎ ْ َﻞ ا ْ ﻜ ٰ ِ‬
‫ِﺘﺐ﴾ اﻹﳒﻴﻞ ﴿ َﻻ َ ْ ُ ْ‬
‫ﻐﻠﻮا﴾ ﺗﺘﺠﺎوزوا اﳊﺪ ﴿ ِ ْ‬
‫)‪(١١‬‬
‫ﻘﻮﻟﻮا‬

‫ﻗﻮﻟﻪ‪ِ ] :‬ﻣ ‪‬ﻦ ﺍﻟﻄﱡ ‪‬ﺮﻕِ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﹶﺃ ﱠﻥ ﺍﻻﺳﺘﺜﻨﺎﺀَ ﻣﺘ‪‬ﺼﻞ ﻷﻧﻪ ﻣﻦ ﺟﻨﺲ ﺍﻷﻭ‪‬ﻝ ﻭﺍﻷﻭ‪ ‬ﹸﻝ ﻋﺎﻡ‪ ‬ﻷﻧﻪ ﻧﻜِﺮﺓ ﰲ ﺳِـﻴﺎﻕ ﺍﻟﻨﻔـﻲ ﻭﺇﻥ ﹸﺃﺭﻳـ ‪‬ﺪ ﺑـﻪ‬ ‫)‪(١‬‬
‫ﻃﺮﻳﻖ‪ ‬ﺧﺎﺹ‪ ‬ﺃﻱ ﻋﻤﻞﹲ ﺻﺎﱀ ﻓﺎﻻﺳﺘﺜﻨﺎ ُﺀ ﻣﻨﻘﻄِﻊ‪) .‬ﻛﺮﺧﻲ(‬
‫ﳌ ‪‬ﺆﺩ‪‬ﻱ ﺇﻟﻴﻬﺎ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑـ﴿ﻃﺮﻳﻖ ﺟﻬﻨ‪‬ﻢ﴾ ﻃﺮﻳ ‪‬ﻖ ﺍﻷﻋﻤﺎ ِﻝ ﺍ ﹸ‬
‫ﳌﺆ‪‬ﺩ‪‬ﻳ ِﺔ ﺇﱃ ﺟﻬﻨ‪‬ﻢ ﻓﻴﻜـﻮﻥ ﺇﺿـﺎﻓ ﹸﺔ ﺍﻟﻄﺮﻳـﻖ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻄﺮﻳﻖ‪ ‬ﺍ ﹸ‬ ‫)‪(٢‬‬
‫ﺇﱃ ﺟﻬﻨ‪ ‬ﻢ ‪‬ﻣﺠﺎﺯﹰﺍ‪ ،‬ﻓﻼ ‪‬ﻳ ِﺮﺩ‪ ‬ﺃﻥﹼ ﻃﺮﻳ ‪‬ﻖ ﺟﻬﻨ‪ ‬ﻢ ﻳ‪‬ﻬﺪِﻱ ﳍﻢ ﻳ‪‬ﻮ ‪‬ﻡ ﺍﻟﻘِﻴﺎﻣ ِﺔ ﻻ ﰲ ﺍﻟﺪﻧﻴﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻘﺪ‪‬ﺭﻳﻦ ﺍﳋﻠﻮﺩ‪ ...‬ﺇﱁ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃ ﱠﻥ ﴿ﺧٰﻠِـﺪِﻳﻦ﴾ ﺣـﺎﻝ ﻣﻘـﺪ‪‬ﺭﺓ ﺃﻱ ﻣِـﻦ ﻣﻔﻌـﻮ ِﻝ ﴿ﻳﻬـﺪﻳﻬﻢ﴾ ﻷﻥ ﺍﳌـﺮﺍﺩ ﺑﺎﳍﺪﺍﻳـﺔ‬ ‫)‪(٣‬‬
‫ﻫﺪﺍﻳﺘ‪‬ﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﻃﺮﻳﻖ ﺟﻬﻨ‪ ‬ﻢ ﺃﻱ ﺇﱃ ﻣﺎ ‪‬ﻳﺆ‪‬ﺩ‪‬ﻱ ﺇﱃ ﺍﻟﺪ‪‬ﺧﻮﻝ ﻓﻴﻬﺎ ﹶﻓﻬ‪‬ﻢ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻏـﲑ‪ ‬ﺧﺎﻟـﺪﻳﻦ ﻓﻴﻬـﺎ‪ ،‬ﻭﻗﻮﻟـﻪ‪﴿ :‬ﺃﺑـﺪﺍ﴾‬
‫ﺚ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬ ‫ﳌﻜﹾ ِ‬ ‫ﺗﻮﻛﻴﺪ ﻟـ﴿ﺧِٰﻠﺪِﻳﻦ﴾ ﻟﺌﻼﹼ ﻳ‪‬ﺤ ‪‬ﻤ ﹶﻞ ﻋﻠﻰ ﻃﹸﻮ ِﻝ ﺍ ﹸ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﻫﻞ ﻣﻜﺔ[ ﻫﺬﺍ ﻧﺎﻇﺮ ﻟﻠﻐﺎﻟﺐ ﻣِﻦ ﺃﻥﹼ ﴿ﻳٰﺄﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ﴾ ﺧﻄـﺎﺏ ﻷﻫـﻞ ﻣﻜـﺔ ﻭ ﴿ﻳٰﺄﹶﻳﻬـﺎ ﺍﻟـﺬﻳﻦ ﺁﻣﻨـﻮﺍ﴾ ﺧﻄـﺎﺏ ﻷﻫـﻞ‬ ‫)‪(٤‬‬
‫ﺍﳌﺪﻳﻨﺔ ﺇﻻ ﺃﻥﹼ ﺍﻟﻌِﱪﺓ ﺑِﻤﻔﻬﻮ ِﻡ ﺍﻟﻠﻔﻆ ﻭﻫﻮ ﻋﺎﻡ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﻫ ﹶﻞ ﻣﻜﺔ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﰲ ﴿ﺍﻟﻨﺎﺱ﴾ ﻟﻠﻌ‪‬ﻬﺪ ﻭﺍﳌﻌﻬﻮﺩ‪ ‬ﺃﻫ ﹸﻞ ﻣﻜﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﰲ ﴿ﺍﻟﺮﺳﻮﻝ﴾ ﻟﻠﻌﻬﺪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﺘﻌﻠﱢ ‪‬ﻖ ﺍﻹﳝﺎﻥ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻗﹾﺼِﺪ‪‬ﻭﺍ ﴿ﺧ‪‬ﲑﺍ﴾[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﴿ﺧﲑﺍ﴾ ﻣﻌﻤﻮﻝ ﶈﺬﻭﻑ‪) .‬ﲨﻞ(‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺎﺿـﻞ ﻋﻠـﻲ ﺍﻟﻘـﺎﺭﻱ ﺭﲪـﻪ ﺍﷲ ﺍﻟﺒـﺎﺭﻱ ﻗﻮﻟـﻪ‪:‬‬ ‫)‪(٨‬‬
‫½ﻭﺍﻗﺼِﺪﻭﺍ¼ ﻳﻌﲏ ﴿ﺧﲑﺍﹰ ﻟﻜﻢ﴾ ﻣﻔﻌﻮ ﹸﻝ ﻓﻌﻞٍ ﻣﻘﺪ‪‬ﺭٍ‪ ،‬ﺃﻭ ﺍﻟﺘﻘﺪﻳﺮ ½ﺁﻣِﻨ‪‬ﻮﺍ ﺇﳝﺎﻧﺎ ﺧﲑﺍ ﻟﱠﻜﻢ¼‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﳑﺎ ﺃﻧﺘﻢ ﻓِﻴﻪ[ ﺃﻱ ﻭﻫﻮ ﺍﻟﻜﻔﺮ ﺃﻱ ﺑﺘﻘـﺪﻳﺮ ﺃﻥﹼ ﻓﻴـﻪ ﺧـﲑﺍﹰ ﻭﺇﻻ ﻓـﺎﻟﻜﻔ ‪‬ﺮ ﻻ ﺧـ ‪‬ﲑ ﻓِﻴـﻪ ﺃﺻـﻼﹰ ﺃﻭ ﺃﻥﹼ ﺫﻟـﻚ ﺑـﺰﻋﻤﻬﻢ ﻷﻧـﻪ ﺇﺫﺍ‬ ‫)‪(٩‬‬
‫ﺖ ½ﻣِﻦ¼ ِﺑﺄﹶﻓ ‪‬ﻌ ِﻞ ﺍﻟﺘﻔﻀﻴﻞ ﺗ‪‬ﻌﻴ‪ ‬ﻦ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﺎﺑِﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺼﹶﻠ ‪‬‬
‫ﺍﺗ‪ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ﻳﻀﺮﻩ ﻛﻔﺮﻛﻢ ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳉﻮﺍﺏ ﳏﺬﻭﻑ ﻭﲨﻠ ﹶﺔ ﴿ﻓـﺈﻥ ﷲ‪ ...‬ﺇﱁ﴾ ﺗﻌﻠﻴـﻞ ﻟـﻪ‪) .‬ﺟ‪‬ﻤـﻞ(‪ ،‬ﻭﻗـﺎﻝ‬ ‫)‪(١٠‬‬
‫ﻀﺮ‪‬ﻩ ﻛﹸﻔـ ‪‬ﺮﻛﹸﻢ¼ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻧـﻪ ﺟـﻮﺍﺏ ﺍﻟـﺸﺮﻁ ﺩﻝﹼ ﻋﻠﻴـﻪ ﻗﻮﻟﹸـﻪ ﴿ﻓـﺈﻥﹼ‬‫ﺍﻟﻔﺎﺿﻞ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ﻋﻠﻴﻪ ﺭﲪـﺔ ﺍﻟﺒـﺎﺭﻱ ﻗﻮﻟﹸـﻪ‪½ :‬ﻓـﻼ ﻳ‪‬ـ ‪‬‬
‫ﷲ‪...‬ﺇﱁ﴾ ﻳ‪‬ﻌﲏ ﺇﻥ ﺗ‪‬ﻜﻔﹸﺮﻭﺍ ﻓﻬﻮ ﻏﹶﲏ‪ ‬ﻋﻨﻜﻢ ﻻ ﻳ‪‬ﺘﻀ‪‬ﺮ‪ ‬ﺭ ﻋﻨﻜﻢ ِﺑﻜﹸﻔﺮﻛﹸﻢ ﻛﻤﺎ ﻻ ﻳ‪‬ﻨﺘ ِﻔ ‪‬ﻊ ﺑِﺈﳝﺎﻧﻜﻢ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻹﳒﻴﻞ[ ﺃﻱ ﻓـ﴿ﺍﻟﻜﺘٰﺐ﴾ ﻋﺎﻡ‪ ‬ﻣﺮﺍﺩ ﺑﻪ ﺧﺎﺹ‪ ‬ﻭﻛﺬﺍ ﴿ﺃﻫﻞ ﺍﻟﻜﺘٰﺐ﴾ ﺍﳌﺮﺍﺩ‪ ‬ﻢ ﺣﻴﻨﺌﺬ ﺍﻟﻨﺼﺎﺭٰﻯ ﻓﻜﻞﹼ ﻣﻨﻬﻤﺎ ﻋﺎﻡ‪ ‬ﻣـﺮﺍﺩ‬ ‫)‪(١١‬‬
‫ﺺ ﺳـﻴ‪‬ﺪِﻧﺎ ﻋﻴـﺴٰﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ‬
‫ﺑﻪ ﺧﺎﺹ‪ ‬ﻭﺫﻟﻚ ﻷﻥﹼ ﻣﺎ ﺑﻌﺪ‪‬ﻩ ﻳﺪﻝﹼ ﻟﺬﻟﻚ ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ‪‬ﻢ ﺍﻟﻔﹶﺮﻳﻘﺎﻥ ﹶﻓ ‪‬ﻐﹸﻠﻮ‪ ‬ﺍﻟﻴﻬـﻮ ِﺩ ﺑِﺘﻨﻘِـﻴ ِ‬
‫‪Å‬‬
‫‪١٠‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﻋﻄﻒ ﺑﻴﺎﻥ ﺃﻭ ﺑﺪﻝ‪١٢.‬ﻣﺪﺍﺭﻙ‬
‫اﻟﻘ َ ۤﺎ ﴾‬ ‫رﺳﻮل اﷲ ِ َو َ ِ َ ُ‬
‫ﻠﻤﺘ ٗ )‪ٰ ْ َ (٢‬‬ ‫ﻣﺮ َ َﻳﻢ َ ُ ْ ُ‬ ‫اﻟﺤﻖ﴾ ﻣﻦ ﺗ ﻳﻬﻪ ﻋﻦ اﻟﺸﺮﻳﻚ واﻟﻮﻟﺪ ﴿ ِ َ‬
‫اﻧﻤﺎ ْ َ ِ ْ ُ‬ ‫َ َ اﷲِ ِاﻻ﴾ اﻟﻘﻮل ﴿ ْ َ‬
‫?‬
‫اﺑﻦ َ ْ‬
‫اﻟﻤﺴﻴﺢ ﻋ ِْﻴ َ ْ ُ‬
‫)‪(١‬‬

‫= ﺧﱪ‪١٢.‬ﻣﺪﺍﺭﻙ‬ ‫? ﺃﻱ ﺍﻟﺮﻭﺡ‪ = ١٢.‬ﻣﺒﺘﺪﺃ‪١٢.‬ﻣﺪﺍﺭﻙ‬

‫ﻣﻨ ُ﴾ أﺿﻴﻒ إﻟﻴﻪ ﺗﻌﺎﱃ )‪(٥‬ﺗﺸﺮﻳﻔﺎ ﻟﻪ وﻟﻴﺲ ﻛﻤﺎ زﻋﻤﺘﻢ اﺑﻦ اﷲ أو إﳍـﺎ‬
‫)‪(٦‬‬
‫روح﴾ أي ذو روح ﴿ ْ‬
‫)‪(٤‬‬
‫أوﺻﻠﻬﺎ اﷲ ﴿ ا ِ ٰ َﻣﺮ ْ َ َﻳﻢ َو ُ ْ ٌ‬
‫)‪(٣‬‬
‫ﺃﻱ ﻣﻦ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ‪١٢.‬ﲨﺎﻟﲔ‬
‫رﺳـﻠ ِ ٖ َو َﻻ‬ ‫ﺮﻛﺐ واﻹﻟﻪ ﻣ ه ﻋﻦ اﻟﺘـﺮﻛﻴﺐ وﻋﻦ ﻧﺴﺒﺔ اﳌﺮﻛﺐ إﻟﻴـﻪ ﴿ﻓ ٰ ِ ُ ْ‬
‫ﻣﻌﻪ أو ﺛﺎﻟﺚ ﺛﻼﺛﺔ ﻷن ذا اﻟﺮوح ﻣ ﺍﻥ‪١٢‬‬
‫)‪(٧‬‬ ‫?‬
‫ﷲ َو ُ ُ‬
‫َﺎﻣﻨﻮا ِﺑـﺎ ِ‬
‫ﺃﻱ ﺍﻟﺘﺜﻠﻴﺚ‪١٢.‬ﲨﺎﻟﲔ‬

‫‪١٢‬وأﺗﻮا ﴿ َﺧ ْ ًا ُ ْ‬‫اﻧﺘ ُ ْﻮا﴾ ﻋﻦ ﺍﻥ‬ ‫ﻘﻮﻟﻮا﴾ اﻵﳍﺔ )‪َ ٰ َ ﴿ (٨‬‬

‫ﺛﻠﺜ ٌﺔ﴾ اﷲ وﻋﻴ وأﻣﻪ﴿ ِ ـْ َ‬ ‫َ ُُْْ‬
‫?‬
‫ﻜﻢ﴾‪...............................‬‬ ‫) ‪(٩‬‬
‫ذﻟﻚ‬

‫ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﺇﻧﻪ ﺍﺑ ‪‬ﻦ ﺯﺍﻧﻴﺔٍ ﻭ ﹸﻏﹸﻠﻮ‪ ‬ﺍﻟﻨﺼﺎﺭٰﻯ ﺑﺎﳌﹸﺒﺎﹶﻟﻐﺔ ﰲ ﺗ‪‬ﻌﻈِﻴﻤِﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺐ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔ ﹸﺔ ﻣﺼﺪﺭٍ ﳏﺬﻭﻑٍ ﻭﻫﻮ ½ﺍﻟﻘﻮﻝ¼‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻘﻮﻝ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﴿ﺍﳊﻖ﴾ ‪‬ﻧ ِ‬
‫ﺼ ‪‬‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻛﻠﻤﺘﻪ﴾[ ﺃﻱ ﺃﻧﻪ ﺗﻜﻮ‪‬ﻥ ﺑِﻜﻠِﻤﺘِﻪ ﻭﺃﹶﻣﺮِﻩ ﺍﻟﺬﻱ ﻫﻮ ½ﻛﹸﻦ¼ ﻣِﻦ ﻏﲑِ ﻭﺍﺳﻄ ِﺔ ﺃ ٍ‬
‫ﺏ ﻭﻻ ﻧﻄﻔـﺔٍ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﺃﹶﻭﺻ‪‬ـﻠﹶﻬﺎ¼ ﺃﻱ ﺑِـ‪‬ﻨﻔﹾﺦِ‬ ‫)‪(٢‬‬
‫ﺼ ﹶﻞ ﻣِـ ‪‬ﻦ ﺍﻟـﺮﻳﺢ‬
‫ﺟِﱪﻳ ﹶﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﰲ ﺟ‪‬ﻴﺐ ﺩِﺭ‪‬ﻋِﻬﺎ ﹶﻓ ‪‬ﻮﺻ‪ ‬ﹶﻞ ﺍﻟﻨﻔﺦ‪ ‬ﺇﱃ ﻓﹶﺮﺟِﻬﺎ ﻓﺤ‪‬ﻤﻠﺖ ﺑﻪ‪ .‬ﻭﺇﳕـﺎ ﲰـﻲ ﺭ‪‬ﻭﺣـﺎ ﻷﻧـﻪ ﺣ‪‬ـ ‪‬‬
‫ﺍﳊﺎﺻ ِﻞ ﻣِﻦ ‪‬ﻧﻔﹾ ِﺦ ﺟِﱪﻳ ﹶﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻭﺍﻟﺮﻳﺢ‪ ‬ﻳ‪‬ﺨﺮ‪‬ﺝ ﻣـﻦ ﺍﻟـﺮ‪‬ﻭﺡِ ﻭ½ﻣِـﻦ¼ ﺍﺑﺘﺪﺍﺋﻴـﺔ ﻻ ﺗﺒﻌﻴـﻀﻴﺔ ﻛﻤـﺎ ﺯ‪‬ﻋﻤـﺖِ ﺍﻟﻨـﺼﺎﺭٰﻯ‬
‫ﺖ ﺑِـ‪‬ﻨﻔﹾ ِﺦ ﺟِﱪﻳـ ﹶﻞ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ‬
‫ﺖ ﻣﻨـﻪ ﻭﺇﻥ ﻛﺎﻧـ ‪‬‬
‫ﻭﻫﻲ ﻣﺘﻌﻠﱢﻘﺔ ﲟﺤﺬﻭﻑ ‪‬ﻭ ﹶﻗ ‪‬ﻊ ﺻﻔﺔﹰ ﻟـ﴿ﺭ‪‬ﻭﺡ﴾ ﺃﻱ ﻛﺎﺋﻨ ٍﺔ ﻣِﻦ ِﺟ ‪‬ﻬﺘِﻪ ﺗﻌﺎﱃ ﻭ ‪‬ﺟﻌِﻠـ ‪‬‬
‫ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻟِﻜﻮ ِﻥ ﺍﻟﻨ‪‬ﻔ ِﺦ ِﺑﺄﹶﻣﺮِﻩ ﺗﻌﺎﱃ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻭﺻ‪‬ﻠﹶﻬﺎ[ ﺇﻧ‪‬ﻤﺎ ﹶﻓﺴ‪ ‬ﺮ ﺑﻪ ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﺃﻥﹼ ½ﺇﱃ¼ ﻻ‪‬ﺗﻘﹶ ‪‬ﻊ ﺻﻠ ﹶﺔ ½ﹶﺃﻟﻘٰﻰ¼‪].‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺼﺢ‪ ‬ﺣ‪‬ﻤﻠﹸﻪ ﻋﻠﻰ ﴿ﺭﺳﻮﻝ ﺍﷲ﴾‪].‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺫﹸﻭ ﺭ‪‬ﻭﺡٍ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﳌﻀﺎ ‪‬‬
‫ﻑ ِﻟ‪‬ﻴ ِ‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ ...‬ﺇﱁ[ ﻭﺇﳕﺎ ﺃﹶﺿﺎﻓﹶﻬﺎ ﺇﱃ ﻧﻔﺴِﻪ ﻋﻠﻰ ﺳﺒﻴ ِﻞ ﺍﻟﺘـﺸﺮﻳﻒ ﻭﺍﻟﺘﻜـﺮﱘِ ﻛﻤـﺎ ﻳﻘـﺎ ﹸﻝ ½ﺑ‪‬ﻴـﺖ‪ ‬ﺍﷲ¼ ﻭ½ﻧﺎﻗـﺔ ﺍﷲ¼‬ ‫)‪(٥‬‬
‫ﻭﻫﺬﻩ ﻧﻌﻤﺔ ﻣِﻦ ﺍﷲ ﻳﻌﲏ ﺃﻧﻪ ﻫﻮ ﺗﻔﻀﻞ ‪‬ﺎ ﻭﻗﻴﻞ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﻟﺬﻱ ﻧﻔﺨﻪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺟﻴﺐ ﺩﺭﻉ ﻣـﺮﱘ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻬﺎ ﻓﺤﻤﻠﺖ ﺑﺈﺫﻥ ﺍﷲ ﻭﺇﳕﺎ ﺃﺿﺎﻓﻪ ﺇﱃ ﻧﻔﺴﻪ ﺑﻘﻮﻟﻪ ﴿ﻣﻨﻪ﴾ ﻷﻧﻪ ﻭﺟﺪ ﺑﺄﻣﺮ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ ﺃﹶﺩﺧ ﹶﻞ ﺍﻟﻨﻜﺮﺓﹶ ﰲ ﻗﻮﻟﻪ ﴿ﻭﺭﻭﺡ ﻣﻨﻪ﴾‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﳌﻌﲎ ﺭ‪‬ﻭﺡ ﻣﻦ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻘﺪﺳﻴﺔ ﺍﻟﻌﺎﻟﻴﺔ ﺍﳌﻄﻬﺮﺓ‪) .‬ﺧﺎﺯﻥ ﲝﺬﻑ(‬
‫ﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ‪‬ﻢ ِﻓ ‪‬ﺮﻕ‪ ‬ﺛﻼﺛﺔﹲ؛ ﻓِﺮﻗﺔﹲ ﺗ‪‬ﻘﻮﻝ ﺇﻧﻪ ﺍﺑ ‪‬ﻦ ﺍﷲ ﻭﻓﺮﻗﺔﹲ ‪‬ﺗﻘﹸﻮﻝ ﺇ‪‬ﻤﺎ ﺇِﻟـٰﻬﺎ ِﻥ ﺍ ُ‬
‫ﷲ ﻭﻋﻴﺴﻰ‪ ،‬ﻭﻓﺮﻗـﺔﹲ ‪‬ﺗﻘﹸـﻮﻝ ﺍﻵِﻟﻬ‪‬ـ ﹸﺔ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﺑ ‪‬ﻦ ﺍ ِ‬ ‫)‪(٦‬‬
‫ﷲ ﻣِﻦ ﺫﻟﻚ(‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﷲ ﻭﻋﻴﺴﻰ ﻭﹸﺃﻣ‪‬ﻪ )ﻣ‪‬ﻌﺎ ﹶﺫ ﺍ ِ‬
‫ﺛﻼﺛﺔﹲ ﺍ ُ‬
‫ﺡ‪ ...‬ﺇﱁ[ ‪‬ﻳﺸِﲑ ‪‬ﺬﺍ ﺇﱃ ﻗِﻴﺎﺱ ﻣﻦ ﺍﻟﺸﻜ ِﻞ ﺍﻷﻭ‪ِ ‬ﻝ ﺑِﺄﻥ ﻳ‪‬ﻘـﺎ ﹶﻝ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ ﺫﹸﻭ ﺭ‪‬ﻭﺡ ﻭﻛـ ﱡﻞ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻷﻥﹼ ﺫﹶﺍ ﺍﻟﺮ‪‬ﻭ ِ‬ ‫)‪(٧‬‬
‫ﺱ ﺁﺧ‪‬ـ ‪‬ﺮ ﻣِـﻦ ﺍﻟـﺸﻜﻞﱢ ﺍﻟﺜـﺎﱐ ﺑـﺄﻥ‬
‫ﺡ ‪‬ﻣ ‪‬ﺮﻛﱠﺐ ﻳ‪‬ﻨِﺘﺞ‪ ‬ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻣﺮﻛﱠﺐ ﻓﺘ‪‬ﺠ ‪‬ﻌ ﹸﻞ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠ ﹶﺔ ﺻ‪‬ـﻐﺮٰﻯ ﻟﻘﻴـﺎ ٍ‬‫ﺫِﻱ ﺭ‪‬ﻭ ٍ‬
‫ﺐ ﻳ‪‬ﻨـِﺘﺞ‪ ‬ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ‬ ‫ﺐ ﺇﻟﻴـﻪ ﺍﻟﺘﺮﻛﻴـ ‪‬‬
‫ﺴ ‪‬‬ ‫ﻳﻘﺎ ﹶﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻣﺮﻛﱠﺐ ﻭﺍﻹﻟ ‪‬ﻪ ﻻﻳﻜﻮﻥ ﻣﺮﻛﱠﺒﺎ ﻭﻻ ﻳ‪‬ﻨ ‪‬‬
‫ﻟﻴﺲ ِﺑﺈِﻟ ٰـﻪٍ ﺃﻱ ﻻ ﻣ‪‬ﺴ‪‬ﺘ ِﻘﻼﹼ ﻭﻻ ﻭﺍﺣِﺪﹰﺍ ﻣِﻦ ﺛﻼﺛﺔٍ ﻭﻻ ﺍﺑ ‪‬ﻦ ﺍﷲِ‪) .‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻵﳍ ﹸﺔ[ ‪‬ﻧﺒ‪ ‬ﻪ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﺛﻠـٰﺜﺔﹲ﴾ ‪‬ﺧ‪‬ﺒﺮ‪ ‬ﻟِﻤﺤﺬﻭ ٍ‬
‫ﻑ‪).‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺫﻟﻚ ‪‬ﻭﺃﹾ‪‬ﺗﻮ‪‬ﺍ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺩ‪‬ﻓ ِﻊ ﻣﺎ ﻳﻘﺎ ﹸﻝ ﺇﻥﹼ ﺍﻻﻧﺘﻬﺎﺀَ ﻋﻦ ﺍﳋﲑ ﻻ ﻳ‪‬ﻠﻴ ‪‬ﻖ ﺑِﺸﺄﻧِﻪ ﺗﻌﺎﱃ ﻓﻜﻴﻒ‪ ‬ﻗـﺎﻝ ﴿ﺍﻧﺘـﻬ‪‬ﻮﺍ ﺧ‪‬ـﲑﺍ ﻟﻜـﻢ﴾‬ ‫)‪(٩‬‬
‫ﺐ ﻋﻠـﻰ ﺃﻧ‪‬ـﻪ ﻣﻔﻌـﻮ ﹸﻝ ﻓﻌـﻞٍ‬
‫ﺼ ‪‬‬
‫ﻓﺄﹶﺟﺎﺏ‪ ‬ﺬﺍ ﺃﻥﹼ ﻣﻔﻌﻮ ﹶﻝ ﴿ﺍﻧﺘﻬ‪‬ﻮﺍ﴾ ﳏﺬﻭﻑ‪ ‬ﻭﻫﻮ ½ﻋﻦ ﺫﻟﻚ¼ ﺃﻱ ﺍﻧﺘﻬ‪‬ﻮﺍ ﻋ ِﻦ ﺍﻟﺘﺜﻠِﻴﺚِ‪ ،‬ﻭ﴿ﺧﲑﺍ﴾ ﻧ‪‬ـ ِ‬
‫‪Å‬‬
‫‪١١‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﺃﻱ ﳑﺎ ﺍﺩﻋﻴﺘﻤﻮﻩ‪١٢.‬ﺻﺎﻭﻱ‬
‫ان ُ ْ َ‬‫واﺣﺪﺳﺒﺤﻨ ﴾ ﺗ ﻳﻬﺎ ﻟﻪ ﻋﻦ ﴿ َ ْ‬ ‫ﻣﻨﻪ وﻫﻮ اﻟﺘﻮﺣﻴﺪ ﴿ ِ َ‬
‫?‬
‫اﻟﺴﻤﻮت َو َﻣـﺎ ِﰱ ْاﻻ َ ْ ِ‬
‫رض﴾ ﺧﻠﻘـﺎ‬ ‫وﻟﺪۘ َﻟ ٗ َﻣﺎ ِﰱ ٰ ٰ ِ‬ ‫ﻳﻜﻮن َﻟ ٗ َ َ ٌ‬ ‫اﻧﻤﺎ اﷲُ ِاﻟ ٰ ٌ ِ ٌ ُ ْ ٰ َ‬
‫)‪(١‬‬

‫ﻭﻗﻒ ﻻﺯﻡ‬
‫ﺑﻜﺴﺮ ﺍﳌﻴﻢ‪١٢.‬ﲨﺎﻟﲔ‬
‫ِﻒ﴾ ﻳﺘﻜــﱪوﻳــﺄﻧﻒ‬ ‫َ‬ ‫َ‬ ‫﴿‬ ‫‪.‬‬‫ـﻚ‬‫ـ‬ ‫ذﻟ‬ ‫ـ‬ ‫ﻋ‬ ‫ـﻬﻴﺪا‬ ‫ـ‬‫ﺷ‬ ‫﴾‬ ‫ً‬ ‫ِ‬ ‫ِ‬ ‫ﻛــ‬ ‫﴿‬ ‫ة‬ ‫ﻮ‬‫ـ‬ ‫ﻨ‬‫ﺒ‬‫ﻟ‬‫ا‬ ‫ـﺎﰲ‬
‫ـ‬ ‫ﺗﻨ‬ ‫ـﺔ‬‫ـ‬ ‫ﻠﻜﻴ‬ ‫واﳌ‬ ‫‪١٢‬ــﺎ وﻋﺒﻴــﺪا‪،‬‬
‫وﻣﻠﻜ‬
‫?‬
‫ﻜ‬ ‫ﻨ‬‫ْ‬ ‫ـﺴ‬‫ـ‬ ‫ـﻦ‬‫ـ‬ ‫ﻟ‬ ‫(‬‫‪۱۷۱‬‬ ‫)‬‫ـﻴﻼ‬ ‫ـ‬ ‫وﻛ‬ ‫ﷲ‬ ‫ـﺎ‬
‫ـ‬ ‫ﺑ‬ ‫و‬ ‫ِ‬
‫ﻉ‬

‫َ‬ ‫ْ ْ‬ ‫َ ْ‬ ‫ِ‬ ‫ّ َ َ ٰ‬ ‫ﺍﻥ‬ ‫ﻉ‬

‫ﺑـﻮن﴾)‪ (٤‬ﻋﻨـﺪ اﷲ ﻻﻳـﺴﺘﻨﻜﻔﻮن أن‬ ‫اﻟﻤﻠٓ ٰ ِ َ ُ‬
‫ﻜـﺔ ْ ُ‬
‫اﻟﻤ َ ُ ْ َ‬ ‫ﻋﺒ ًﺪا ﻟﻠ ِ َو َﻻ ْ َ‬ ‫ان ُ ْ َ‬
‫ﻳﻜﻮن َ ْ‬ ‫اﻟﻤﺴﻴﺢ﴾ اﻟﺬي زﻋﻤﺘﻢ أﻧﻪ إﻟﻪ‪ ،‬ﻋﻦ ﴿ َ ْ‬ ‫﴿ َْ ِْ ُ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫اﻟﻤﻠﺌﻜﺔ‪١٢.‬ﲨﻞ‬
‫? ﺃﻱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﻻ ٰ‬
‫ﻳﻜﻮﻧﻮا ﻋﺒﻴﺪا )‪(٥‬وﻫﺬا ﻣﻦ أﺣﺴﻦ اﻻﺳﺘﻄﺮاد )‪(٦‬ذﻛﺮ ﻟﻠﺮد ﻋ ﻣﻦ زﻋـﻢ أ‪‬ـﺎ آﳍـﺔ أو ﺑﻨـﺎت اﷲ ﻛﻤـﺎ رد ﲟـﺎ ﻗﺒﻠـﻪ ﻋـ اﻟﻨـﺼﺎرى‬
‫ﺛﻠﺜﺔ‪١٢.‬ﲨﻞ‬
‫ﺃﻱ ﺃﻥ ﻋﻴﺴﻰ ﺍﺑﻦ ﺍﷲ ﺃﻭ ﺇﻟﻪ ﻣﻌﻪ ﺃﻭ ﺛﺎﻟﺚ ٰ‬
‫ﺟﻤﻴﻌـﺎ)‪ ﴾(۱۷۲‬ﰲ اﻵﺧـﺮة ﴿ﻓ ََﺎﻣـﺎ‬ ‫ﺴﺘﻜْ ِ ْ ﻓ َ َ ْ‬
‫َﺴﻴﺤ ُ ُ ُْﻢ ِ َ ْ‬
‫اﻟﻴ ِ َ ِ ْ ً‬ ‫ِﺒﺎد ﺗ ِ ٖ َو َ ْ َ‬ ‫ﻣﻦ ْﺴ َ ْﻨﻜ ْ‬‫ـﺎﺑﻬﻢ ﴿ َو َ ْ‬ ‫ﻮد ﺧﻄ ُ‬‫اﻟﺰاﻋﻤﲔ ذﻟﻚ اﳌﻘﺼ ِ‬
‫?‬
‫ﻋﻦ ﻋ َ َ‬
‫ِﻒ َ ْ‬
‫ﻣﻔﻌﻮﻝ ﻳﺰﻳﺪ‪١٢.‬ﲨﻞ‬ ‫= ﺻﻔﺔ ﺍﻟﺰﺍﻋﻤﲔ‪١٢.‬‬
‫ﻣﻦ ﻓ َْﻀﻠ ِ ٖ ﴾ ﻣﺎ ﻻ ﻋﲔ رأت وﻻ أذن ﲰﻌﺖ‬ ‫ُﺟﻮر ُ ْﻢ﴾ ﺛﻮاب أﻋﻤﺎﳍﻢ)‪َ ﴿ (٧‬و َﻳﺰ ِ ْ ُ‬
‫ﻳﺪ ُ ْﻢ ْ‬ ‫َﻴﻮﻓﻴ ِ ْﻢ ا ُ ْ َ‬ ‫ﻋﻤﻠﻮا ِ ٰ‬
‫اﻟﺼﻠﺤﺖِ ﻓ ُ َ ْ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َو َ ِ ُ‬ ‫اﻟﺬ ْ َ‬
‫ِ‬
‫?‬

‫ﻋﺬاﺑﺎ َاﻟ ِ ْ ً ﴾ ﻣﺆﳌﺎ ﻫﻮ ﻋﺬاب اﻟﻨﺎر ‪...‬‬ ‫اﺳﺘﻜْ َ ُ ْوا﴾ﻋﻦ ﻋﺒﺎدﺗﻪ ﴿ﻓ ُ َ‬

‫َﻴﻌﺬﺑ ُ ُ ْﻢ َ َ ً‬ ‫ﻨﻜﻔﻮا َو ْ َ‬ ‫ﻳﻦ ْ‬
‫اﺳ َ ْ َ ُ ْ‬ ‫وﻻ ﺧﻄﺮ ﻋ ﻗﻠﺐ ﺑﺸﺮ ﴿ َو َاﻣﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫)‪(٨‬‬

‫ﳏﺬﻭﻑٍ ﻭﻫﻮ ½ِﺍﺋﹾـﺘ‪‬ﻮﺍ¼ ﻓﹶﺎﻧ‪ ‬ﺪﹶﻓ ‪‬ﻊ ﻣﺎ ﻳ‪‬ﻘﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻟﻠﺨ‪‬ﲑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﻦ ﻳ‪‬ﺴﺘﻨﻜﻒ ﺍﳌﺴﻴﺢ‪ ...‬ﺇﱁ﴾[ ﻭﺫﻟﻚ ﹶﺃﻥﹼ ﻭ‪‬ﻓﺪ ﻧ‪‬ﺠﺮﺍ ﹶﻥ ﻗﺎﻟﻮﺍ ﻳﺎ ﳏﻤﺪ )ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ( ﺇﻧـﻚ ﺗﻌﻴـﺐ ﺻـﺎﺣﺒﻨﺎ ﻓﺘﻘـﻮﻝ‬ ‫)‪(٢‬‬
‫ﺇﻧﻪ ﻋﺒﺪ ﺍﷲ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻧﻪ ﻟﻴﺲ ﺑِﻌﺎﺭٍ ﻋﻠﻰ ﻋﻴﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﹰﺍ ﷲ‪ ،‬ﻓﱰﻟﺖ ﴿ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﳌﺴﻴﺢ﴾‪) .‬ﺧﺎﺯﻥ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳉﺎﺭ‪ ‬ﺣﺬﻑ ﻣِﻦ ﴿ﹶﺃﻥﹾ﴾ ﻭﺍﳌﻌﲎ ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﳌﺴﻴﺢ‪ ‬ﻋﻦ ﻛﻮﻧﻪ ﻋﺒﺪﹰﺍ ﷲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﳌﺴﻴﺢ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﺪﺍ ﷲ ﻭﻻ ﺍﳌﻠـٰﺌﻜﺔ ﺍﳌﻘﺮﺑـﻮﻥ﴾[ ﻗـﺎﻝ ﺍﻟﺰﳐـﺸﺮﻱ‪ :‬ﺃﻱ ﻭﻻ ﻣ‪‬ـﻦ ﻫـﻮ ﹶﺃﺟ‪‬ـﻞﱡ ﻣﻨـﻪ‬ ‫)‪(٤‬‬
‫ﺏ ﺍﻟﺘﺮﻗﱢﻲ‪ ،‬ﻭﺟﻮﺍﺑ‪‬ﻪ ﺃﻧـﻪ ﻣِـﻦ ﺑـﺎﺏِ ﺍﻻﺳـﺘِﻄﺮﺍﺩ ﻷﻥﹼ‬‫ﳌﻠﹶﻚ ﻋﻠﻰ ﺍﻟ‪‬ﺒﺸ‪‬ﺮ ﻋﻠﻰ ﺃﻧﻪ ﻣِﻦ ﺑﺎ ِ‬
‫ﻗﺪﺭﺍ ﻭﺃﻋﻈ ‪‬ﻢ ﺧﻄﺮﺍ‪ ،‬ﻓﺎﺳﺘﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﺗﻔﻀﻴ ِﻞ ﺍ ﹶ‬
‫ﺃﻭ‪ ‬ﹶﻝ ﺍﻟﻜﻼﻡ ‪‬ﻣﺴ‪‬ﻮﻕ‪ ‬ﻟﻠﺮﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭٰﻯ ﺍﻟﺰﺍﻋِﻤِﲔ ﺃﻥﹼ ﻋﻴﺴﻰ ﺍﺑ ‪‬ﻦ ﺍﷲ‪ ،‬ﻭﺍﺳﺘﻄﺮﺍﺩ ﻣﻨﻪ ﺇﱃ ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻌ‪‬ـﺮ‪‬ﺏ ﺍﻟـﺰﺍﻋِ ِﻤﲔ‪ ‬ﺃﻥﹼ ﺍﳌﻼﺋﻜـ ﹶﺔ‬
‫ﺕ ﺍﷲ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺑ‪‬ﻨﺎ ‪‬‬
‫ِﻴﺪﺍ[ ﺃﺷﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥﹼ ‪‬ﺧﺒ‪‬ـ ‪‬ﺮ ﴿ﺍﳌﻠﺌﻜـﺔ﴾ ﳏـﺬﻭ ‪‬‬
‫ﻑ ﻻ ﺃﻧـﻪ ﻋﻄـﻒ ﻋﻠـﻰ ﴿ﺍﳌـﺴﻴﺢ﴾ ﺇﺫ ﻻ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻻ ﻳﺴﺘﻨﻜﻔﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ‪‬ﻋﺒ ً‬ ‫)‪(٥‬‬
‫ﻳﺼﺢ‪ ‬ﺍﻹﺧﺒﺎ ‪‬ﺭ ﻋﻦ ﴿ﺍﳌﻠﺌﻜﺔ﴾ ﺑـ½ﻋ‪‬ﺒﺪﺍﹰ¼ ﻷﻧﻪ ﻣ‪‬ﻔﺮ‪‬ﺩ‪) .‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ ‪] :‬ﻭﻫﺬﺍ ﻣِﻦ ﺃﹶﺣﺴﻦِ ﺍﻻﺳﺘِﻄﺮﺍﺩِ‪ ...‬ﺇﱁ[ ﻻ ﻳ‪‬ﺨﻔٰﻰ ﺃﻥﹼ ﺍﻻﺳﺘﻄﺮﺍﺩ‪ ‬ﺍﻻﻧﺘﻘﺎﻝﹸ ﻣِﻦ ﻣﻌـﲎ‪ ‬ﺇﱃ ﻣﻌـ ‪‬ﲎ ﺁﺧ‪‬ـﺮ‪ ‬ﻣ ﺘ‪‬ـﺼِﻞٍ ﺑـﻪ ﻭﱂ‬ ‫)‪(٦‬‬
‫ﻳ‪‬ﻘـﺼ‪‬ﺪِ ﺑــﺬﻛﺮ ﺍﻷﻭ‪‬ﻝ ﺍﻟﺘﻮﺻ‪ ‬ـﻞﹸ ﺇﱃ ﺫﻛــﺮ ﺍﻟﺜــﺎﱐ‪ ،‬ﻭﻋﻠﻴــﻪ ﻗﻮﻟﹸــﻪ ﺗﻌــﺎﱃ ﴿ﻳــﺎ ﺑــﲏ ﺁﺩﻡ ﻗــﺪ ﺃﻧﺰﻟﻨــﺎ ﻋﻠــﻴﻜﻢ ﻟﺒﺎﺳــﺎ‪ ﴾...‬ﺍﻵﻳــﺔ‬
‫]ﺍﻷﻋﺮﺍﻑ ‪ ،[٢٦:‬ﻭﻫﺬﺍ ﺃﺻﻠﹸﻪ ﻭﻗﺪ ﻳﻜـﻮﻥ ﺍﻟﺜـﺎﱐ ﻫـﻮ ﺍﳌﻘـﺼﻮﺩ ﻓﻴ‪‬ـﺬﻛﹶﺮ ﺍﻷﻭ‪‬ﻝﹸ ﻗﺒﻠﹶـﻪ ﻟِﻴ‪‬ﺘﻮﺻ‪‬ـﻞﹶ ﺇﻟﻴـﻪ ﻛﻤـﺎ ﻫﻨـﺎ ﻓﻴﻜـﻮﻥ ﻣـﻦ‬
‫ﺍﻻﺳﺘﻄﺮﺍﺩ ﺍﳊﹶﺴ‪‬ﻦ‪) .‬ﻛﺮﺧﻲ(‬
‫ﺏ ﺃﹶﻋﻤﺎﻟِﻬﻢ[ ﹶﺃﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻣﺎ ‪‬ﻳﻌﻄﻴﻬﻢ ﺭﲪﺔﹲ ﻭﻓﻀﻞﹲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻗﻀﺎﺀُ ﺍﳊﻖ‪ ‬ﺍﻟﻮﺍﺟ ِ‬
‫ﺐ ﻋﻠﻴـﻪ ﺗﻌـﺎﱃ ﻛﻤـﺎ ﻳ‪‬ﻔﻬ‪‬ـﻢ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺛﻮﺍ ‪‬‬ ‫)‪(٧‬‬
‫ﺐ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬‫ﻣﻦ ﺇﺿﺎﻓﺔ ﺍﻷَﺟﺮ ﺇﻟﻴﻬﻢ ﻓﻼ ‪‬ﻳ ِﺮﺩ‪ ‬ﺃﻧﻪ ﻻ‪‬ﻳﺠِ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺆﻟﹶﻤﹰﺎ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻟِﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍ ﹸ‬
‫ﳌﺒﺎﹶﻟﻐﺔ‪ ،‬ﻭﰲ ﺍﳋﻄﻴﺐ‪ :‬ﻭﳚﻮﺯ ﹶﻛﺴ ‪‬ﺮ ﺍﻟﻼ ِﻡ ½ﻣﺆﻟِﻤـﺎﹰ¼‬ ‫)‪(٨‬‬
‫‪Å‬‬
‫‪١٢‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﺃﻱ ﻣﻦ ﺍﷲ ﺃﻭﻣﻦ ﻋﺬﺍﺑﻪ‪١٢.‬ﲨﺎﻟﲔ‬

‫ﻗﺪ َ ٓ َ ُ ْ‬ ‫وﻟﻴﺎ﴾ ﻳﺪﻓﻌﻪ ﻋﻨﻬﻢ ﴿و َﻻ َ ِﺼ ْ ًا)‪﴾(۱۷۳‬ﳝﻨﻌﻬﻢ ﻣﻨﻪ ﴿ َﻳﺎﻳ َﺎ ُ‬

‫?‬
‫ﺟﺎءﻛﻢ‬ ‫اﻟﻨﺎس َ ْ‬
‫)‪(٢‬‬
‫دوِن اﷲِ﴾ أي ﻏﲑه )‪ِ َ ﴿ (١‬‬ ‫ﻣﻦ ُ ْ‬ ‫﴿و َﻻ َ ِ ُ ْ َ‬
‫ﻳﺠﺪون َﻟ ُ ْﻢ ْ‬
‫ﻧﻮرا ﻣ ِ ْ ًﻨﺎ)‪ ﴾(۱۷۴‬ﺑﻴّﻨﺎ وﻫﻮ اﻟﻘﺮآن‬ ‫اﻧﺰﻟﻨﺎ ِ َ ْ ُ ْ‬
‫اﻟﻴﻜﻢ ُ ْ ً‬ ‫رﺑﻜﻢ﴾ ﻋﻠﻴﻜﻢ وﻫﻮ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َو َ ْ َ ْ َ ۤ‬ ‫ﻣﻦ ُ ْ‬ ‫ﺎن﴾ ﺣﺠﺔ ﴿ ْ‬ ‫ُﺑﺮْ َ ٌ‬
‫)‪(٣‬‬
‫? ﺃﻱ ﺇﱃ ﺍﷲ ﺃﻭﺍﳌﻮﻋﻮﺩ‪١٢.‬ﲨﺎﻟﲔ‬ ‫ﺃﻱ ﺗﻮﻛﻠﻮﺍ ﻋﻠﻰ ﺍﷲ ﺃﻭ ﲤﺴﻜﻮﺍ ﺑﺎﻟﻘﺮﺁﻥ‪١٢.‬ﲨﺎﻟﲔ‬
‫اﻃﺎ﴾ ﻃﺮﻳﻘﺎ﴿ ْ َ‬
‫ﻣﺴﺘﻘ ِ ْ ً )‪ ﴾(۱۷۵‬ﻫﻮ دﻳﻦ‬ ‫اﻟﻴ ِ ِ َ ً‬ ‫َﻀﻞ و َﻳ ْ ِﺪﻳْ ِ ْﻢ ِ َ ْ‬ ‫رﺣﻤﺔ ٍ ْ‬ ‫اﻋﺘﺼﻤﻮا ﺑ ِ ٖ ﻓ َ ُ ْ ِ ُ‬ ‫ﻳﻦ َ ُ ْ‬ ‫﴿ﻓ ََﺎﻣﺎ ِ‬
‫?‬
‫ﻣﻨ ُ َو ﻓ ْ ٍ‬ ‫َﺴﻴﺪﺧﻠ ُ ْﻢ ِ ْ َ ْ َ‬ ‫ﷲ َو ْ َ َ‪ْ ُ ١٢‬‬‫ﻣﻨﻮا ِﺑﺎ ِ‬ ‫اﻟﺬ ْ َ‬

‫‪ .‬ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﻮﺟﻬﲔ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﺯﻡ ﲟﻌﲎ ﺍﳌﺘﻌﺪ‪‬ﻱ ﻓﻼ ﻳ‪‬ـ ِﺮﺩ‪‬‬ ‫ﻛﺴﻤﻴﻊ ﲟﻌﲎ ﻣ‪‬ﺴﻤِﻊ ﻭﻋﻠﻴﻪ ﻓِﻨﺴﺒ ﹸﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ‬
‫ﺃﻥﹼ ﺍﻟﻌﺬﺍﺏ‪ ‬ﻟﻴﺲ ِﺑﺼﺎ ِﺣﺐ ﺍﻷَﹶﻟﻢ ﺑﻞ ﺍﻟﺪﺍﺧ ﹸﻞ ﻓﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻏﲑِﻩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﺩﻭﻥ﴾ ﲟﻌﲎ ½ﻏﲑ¼ ﻷﻥﹼ ﻣﻌﲎ ﺩﻭﻥ ½ﺃﹶﺩﱏ¼ ﺃﻱ ﺃﹶﻗﺮﺏ‪ ‬ﻣﻜـﺎﻥٍ ﻣـﻦ ﺍﻟـﺸﻲﺀ ﻭ ﺫﺍ ﻻﳝﻜـﻦ‬ ‫)‪(١‬‬
‫ﻫﺎﻫﻨﺎ ﻻﺳﺘﺤﺎﻟﺔ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﺳﺘ‪‬ﻌﲑ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ½ﻏﲑﻩ¼‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺍﻵﻳﺔ‪] (٢٣:‬ﻋﻠﻤﻴﺔ[‬
‫ﻓﺎﻷﻭﱃ ﻣﺎ ﻗﺎﻟﻪ ﺃﺑـﻮ ﺍﻟـﺴﻌﻮﺩ‪ ،‬ﻭﻧـﺼ‪‬ﻪ‪﴿ :‬ﻭﻻ‬‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻟﻴﺎ﴾ ﻳ‪‬ﺪ ﹶﻓﻌ‪‬ﻪ ﻋﻨﻬﻢ‪ ...‬ﺇﱁ[ ﻫﺬﺍ ﺍﻟﺘﻔﺴ ‪‬ﲑ ‪‬ﻳﺆ‪‬ﺩ‪‬ﻱ ﺇﱃ ﺍﻟﺘﻜﺮﺍﺭ ‪‬ﺑﲔ‪ ‬ﺍﻟﻜﻠﻤﺘ‪‬ﲔ ﹶ‬ ‫)‪(٢‬‬
‫ﺼﺮ‪‬ﻫﻢ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳ‪‬ﻨﺠِﻴﻬﻢ ﻣِﻦ ﻋﺬﺍﺑِﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﳚﺪﻭﻥ ﳍﻢ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻭﻟﻴﺎ﴾ ‪‬ﻳﻠِﻲ ﺃﻣﻮ ‪‬ﺭﻫﻢ ﻭ‪‬ﻳ ‪‬ﺪﺑ‪‬ﺮ ﻣ‪‬ﺼﺎِﻟﺤ‪‬ﻬﻢ ﴿ﻭﻻ ﻧﺼﲑﺍ﴾ ﻳ‪‬ﻨ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺑﺮﻫﺎﻥ﴾[ ﻭﺍﻹﺷﺎﺭﺓ ﰲ ﺍﻵﻳﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻄﻰ ﻟﻜﻞ ﻧﱯ ﺁﻳ ﹰﺔ ﻭﺑﺮﻫﺎﻧﺎ ِﻟ‪‬ﻴﻘِﻴ ‪‬ﻢ ﺑﻪ ﺍﳊﹸﺠ‪ ‬ﹶﺔ ﻋﻠـﻰ ﺍﻷُﻣ‪‬ـﺔ ﻭﺟ‪‬ﻌـ ﹶﻞ ﻧﻔـ ‪‬‬
‫ﺲ ﺍﻟـﻨﱯ‬ ‫)‪(٣‬‬
‫ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﺮﻫﺎﻧﺎ ﻣﻨﻪ ﻭﺫﻟﻚ ﻷﻥﹼ ﺑﺮﻫﺎ ﹶﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻛﺎﻥ ﰲ ﺍﻷﺷـﻴﺎﺀ ﻏـﲑ‪ ‬ﺃﻧﻔﹸـﺴِﻬﻢ ﻣِﺜـﻞ ﻣـﺎ ﻛـﺎﻥ‬
‫ﺲ ﺍﻟﻨﱯ ﺻـﻠﹼﻰ ﺍﷲ‬ ‫ﺸ ‪‬ﺮ ﹶﺓ ﻋ‪‬ﻴﻨﺎﹰ ﻭﻛﺎﻥ ﻧ‪‬ﻔ ‪‬‬
‫ﺠ ‪‬ﺮﺕ‪ ‬ﻣﻨﻪ ﺍﹾﺛ‪‬ﻨﺘ‪‬ﺎ ﻋ‪ ‬‬
‫ﺑﺮﻫﺎﻥ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﰲ ﻋ‪‬ﺼﺎﻩ ﻭﰲ ﺍﳊﹶﺠ‪‬ﺮ ﺍﻟﺬﻱ ﺍﻧ ﹶﻔ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﺮﻫﺎﻧﺎ ﺑﺎﻟﻜﻠﹼﻴﺔ ﻓﻜﺎﻥ ﺑﺮﻫﺎ ﹸﻥ ﻋ‪‬ﻴ‪‬ﻨﻴ‪‬ﻪ ﻣﺎ ﻗﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪)) :‬ﻻ ﺗ‪‬ﺴِﺒﻘﹸﻮﻧِﻲ ﺑﺎﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻓـﺈﱐ ﺃﹶﺭﺍﻛﹸـﻢ ﻣِـﻦ‬
‫ﺼﺮِﻩ ﴿ﻣﺎﺯﺍﻍ ﺍﻟﺒﺼ ‪‬ﺮ ﻭﻣﺎ ﹶﻃﻐٰﻰ﴾ ]ﺍﻟﻨﺠﻢ‪ [١٧:‬ﻭﺑﺮﻫﺎﻥ ﺃﹶﻧﻔِﻪ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ‪:‬‬ ‫ﺧ‪‬ﻠﻔِﻲ ﻛﻤﺎ ﺃﹶﺭﺍﻛﹸﻢ ﻣِﻦ ﺃﹶﻣﺎﻣِﻲ(( ﻭﺑﺮﻫﺎﻥ ‪‬ﺑ ‪‬‬
‫ﲪ ِﻦ ﻣﻦ ِﻗ‪‬ﺒ ِﻞ ﺍﻟ‪‬ﻴﻤ‪‬ﻦ(( ﻭﺑﺮﻫﺎﻥ ﻟﺴﺎﻧﻪ ﴿ﻭﻣﺎ ﻳﻨﻄﻖ ﻋﻦ ﺍﳍﻮﻯ ﺇﻥ ﻫﻮ ﺇﻻ ﻭﺣﻲ ﻳﻮﺣﻰ﴾ ]ﺍﻟﻨﺠﻢ‪ [٣:‬ﻭﺑﺮﻫـﺎ ﹸﻥ‬ ‫ﺲ ﺍﻟﺮ ٰ‬‫))ﺇﱐ َﻷ ِﺟ ‪‬ﺪ ‪‬ﻧ ﹶﻔ ‪‬‬
‫ﺼ ‪‬ﻖ ﰲ‬
‫ﺨِﺒ ‪‬ﺰ ﱠﻥ ﻋ‪‬ﺠِﻴﻨ‪‬ﻜﻢ ﻭﻻ ‪‬ﺗ ِﱰﹸﻟﻦ‪ ‬ﺑﺮ‪ ‬ﻣ‪‬ﺘﻜﹸﻢ ﺣﱴ ﹶﺃﺟِﻲﺀَ ﻓﺠﺎﺀ ﹶﻓﺒ‪‬ـ ‪‬‬ ‫ﺑ‪‬ﺼﺎﻗِﻪ ﻣﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﺃﹶﻣﺮ ﻳﻮ ‪‬ﻡ ﺍﳋﹶﻨﺪﻕ ﻻ ‪‬ﺗ ‪‬‬
‫ﻂ ﺃﻱ ﺗﻐﻠـﻰ‬ ‫ﷲ ﺃﹶ‪‬ﻢ َﻷ ﹶﻛﻠﹸﻮﺍ ﻭﻫ‪‬ﻢ ﹶﺃﹾﻟﻒ‪ ‬ﺣﱴ ﺗ‪‬ﺮﻛﹸﻮﻩ ﻭﺍﻧـﺼ ‪‬ﺮﻓﹸﻮﺍ ﻭِﺇ ﱠﻥ ﺑ‪‬ﺮ ‪‬ﻣﺘ‪‬ﻨـﺎ ﻟﹶـ‪‬ﺘ ِﻐ ﱡ‬
‫ﺴ ‪‬ﻢ ﺑِﺎ ِ‬
‫ﺍﻟ ‪‬ﻌﺠِﲔ ﻭﺑ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﰒ ‪‬ﺑﺼ‪‬ﻖ ﰲ ﺍﻟﺒ‪‬ﺮﻣ‪‬ﺔ ﻭﺑ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ﹶﻓﺄﹶﻗﹾ ‪‬‬
‫ﻭﺇﻥﹼ ﻋ‪‬ﺠِﻴﻨ‪‬ﻨﺎ ﹶﻟﻴ‪‬ﺨ‪‬ﺒ ‪‬ﺰ ﻛﻤﺎ ﻫﻮ‪ ،‬ﻭﺑﺮﻫﺎ ﹸﻥ ‪‬ﻳﺪِﻩ ﻣﺎ ﻗﺎﻝ ﺗﻌـﺎﱃ ﴿ﻭﻣـﺎ ﺭﻣﻴـﺖ‪ ‬ﺇﺫ ﺭﻣﻴـﺖ‪ ‬ﻭﻟﻜـﻦ ﺍﷲ ﺭ‪‬ﻣـﻰ﴾ ]ﺍﻷﻧﻔـﺎﻝ‪ [١٧:‬ﻭﺃﻧـﻪ ﺳـﺒ‪‬ﺢ‬
‫ﺍﳊﺼﻰ ﰲ ﻳﺪﻩ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﻄﹼﺎﺭﻱ‬
‫ﺩﺍﻋﻲ ﺫﺭﺍﺕ ﺑﻮﺩ ﺁﻥ ﭘﺎﻙ ﺫﺍﺕ ﺩﺭ ﻛﻔﺶ ﺗﺴﺒﻴﺢ ﺯﺍﻥ ﻛﻔﱵ ﺣﺼﺎﺩ‬
‫ﻭﺑﺮﻫﺎﻥ ﺃﺻﺒﻌﻪ ﺃﻧﻪ ﺃﺷﺎﺭ ﺑﺄﺻﺒﻌﻪ ﺇﱃ ﺍﻟ ﹶﻘﻤ‪‬ﺮ ﻓﺎﻧﺸﻖ‪ ‬ﻓﻠﻘﺘﲔ ﺣﱴ ﺭ‪‬ﺅﻱ ﺣﺮﺍﺀ ﺑﻴﻨﻬﻤﺎ ‪...‬‬
‫ﻣﺎﻩ ﺭﺍ ﺍﻧﮕﺸﺖ ﺃﻭ ﺑﺸﻜﺎﻓﺘﻪ ﻣﻬﺮ ﺍﺯ ﻓﺮﻣﺎﻧﺶ ﺍﺯ ﺑﺲ ﺗﺎﻓﺘﻪ‬
‫ﲔ ﺃﹶﺻﺎِﺑﻌِﻪ ﺣﱴ ﺷﺮﺏ ﻣﻨﻪ ﻭﺭﻓﻌﻪ ﺧﻠﻖ ﻋﻈﻴﻢ ﻭﺑﺮﻫـﺎ ﹸﻥ ﺻـﺪﺭﻩ ﺃﻧـﻪ ﻛـﺎﻥ ﻳ‪‬ـﺼﻠﹼﻲ‬ ‫ﲔ ﺃﹶﺻﺎِﺑﻌِﻪ ﺃﻧﻪ ﻛﺎﻥ ﺍﳌﺎﺀ ﻳ‪‬ﻨﺒ‪‬ﻊ ﻣِﻦ ‪‬ﺑ ِ‬‫ﻭﺑﺮﻫﺎ ﹸﻥ ﻣﺎ ‪‬ﺑ ‪‬‬
‫ﺼﺪ‪‬ﺭِﻩ ﹶﺃﺯِﻳﺰ‪ ‬ﹶﻛﺄﹶﺯِﻳ ِﺰ ﺍﳌِﺮﺟ‪‬ﻞ ﻣﻦ ﺍﻟﺒ‪‬ﻜﺎﺀ‪ .‬ﻭﺑﺮﻫﺎ ﹸﻥ ﻗﻠﺒﻪ ﺃﻧﻪ ﺗ‪‬ﻨﺎ ‪‬ﻡ ﻋﻴﻨﺎﻩ ﻭﻻ ﻳ‪‬ﻨـﺎﻡ ﻗﻠﺒ‪‬ـﻪ ﻭﻗـﺎﻝ ﺗﻌـﺎﱃ ﴿ﻣـﺎ ﻛـﺬﺏ ﺍﻟﻔـﺆﺍﺩ ﻣـﺎ ﺭﺃﻯ﴾‬
‫ﻭِﻟ ‪‬‬
‫]ﺍﻟﻨﺠﻢ‪ [١١:‬ﻭﻗﺎﻝ ﴿ﺃﱂ ﻧﺸﺮﺡ ﻟﻚ ﺻﺪﺭﻙ﴾ ]ﺍﻻﻧﺸﺮﺍﺡ‪ [١:‬ﻭﻗﺎﻝ ﴿ﻧﺰﻝ ﺑﻪ ﺍﻟﺮﻭﺡ ﺍﻷﻣﲔ ﻋﻠﻰ ﻗﻠﺒﻚ﴾ ]ﺍﻟﺸﻌﺮﺍﺀ‪ .[١٩٣:‬ﻭﺃﻣﺜـﺎ ﹸﻝ‬
‫ﺏ ﻗﹶﻮﺳ‪‬ﲔ ﻭﺑ‪‬ﻠﻎ ﺃﻭ ﺃﹶﺩﱏ‪) .‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(‬
‫ﻫﺬﻩ ﺍﻟﺒ‪‬ﺮﺍﻫِﲔ ﻛﺜﲑﺓ ﻓﻤِﻦ ﺃﻋﻈﻤِﻬﺎ ﺃﻧﻪ ﻋﺮﺝ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺣﱴ ﺟﺎﻭﺯ ﻗﺎ ‪‬‬

‫‪١٣‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﻓﺎﻋﻞ ½ ﻳﻔﺴﺮ¼‪١٢.‬‬
‫?‬
‫اﻣﺮؤﺍﹾ﴾ ﻣﺮﻓﻮع ﺑﻔﻌﻞ ﻳﻔـﺴﺮه ﴿ َﻠ َ‬
‫َـﻚ ﴾)‪ (٣‬ﻣـﺎت‬ ‫ان ْ ُ ٌ‬ ‫ﷲ ُْﻔ ْ ُ ْ‬
‫ِﻴﻜﻢ ِ ْاﻟ َﻠ ٰﻠ َِﺔ ِ ِ‬ ‫ﺴﺘﻔﺘﻮﻧﻚ﴾ )‪ (١‬ﰲ اﻟﻜﻼﻟﺔ )‪ ﴿ (٢‬ﻗ ُِﻞ ا ُ‬
‫اﻹﺳﻼم‪َ َ ْ ُ ْ َ ْ َ ﴿.‬‬
‫ﺃﻱ ﻣﻦ ﺃﺑﻮﻳﻦ ﺃﻭ ﺃﺏ‪> ١٢.‬‬ ‫ﺃﻱ ﻭﻫﻲ ﺍﻟﺸﻘﻴﻘﺔ‪١٢.‬ﺻﺎﻭﻱ‬
‫ُﺧﺖ﴾ ﻣﻦ أﺑﻮﻳﻦ أو أب ﴿ َﻓﻠَ َﺎ ِ ْ ُ‬
‫ﺼﻒ َﻣﺎ َ َ َ‬ ‫وﻟﺪ﴾ أي وﻻ واﻟﺪ وﻫﻮ اﻟﻜﻼﻟﺔ ﴿و َﻟ ا ْ ٌ‬
‫)‪(٤‬‬
‫ﺗﺮك َو َُﻮ﴾ أي اﻷخ ﻛﺬﻟﻚ‬ ‫﴿َْ َ‬
‫ﻟﻴﺲ َﻟ ٗ َ َ ٌ‬
‫)‪(٦‬‬ ‫?‬ ‫)‪(٥‬‬

‫ﺃﻱ ﻟﻸﺥ‪١٢.‬‬ ‫ﻳﻌﲏ ﻭﻻ ﻭﺍﻟﺪ‪١٢.‬ﲨﺎﻟﲔ‬

‫ﻳﺮﺛ ُ َ ۤﺎ ﴾ ﲨﻴﻊ ﻣﺎ ﺗﺮﻛﺖ ﴿ ِ ْ‬

‫ان ْﻟﻢ َ ُ ْ‬
‫?‬
‫وﻟﺪ﴾)‪ (٨‬ﻓﺈن ﻛﺎن ﳍﺎ وﻟﺪ ذﻛﺮ ﻓﻼ ﺷﻲء ﻟﻪ أو أﻧﺜـﻰ ﻓﻠـﻪ ﻣـﺎ ﻓـﻀﻞ ﻋـﻦ ﻧـﺼﻴﺒﻬﺎ‬
‫ﻳﻜﻦ ﻟ َ ﺎ َ َ ٌ‬
‫)‪(٧‬‬
‫﴿َ ِ‬
‫?‬

‫ﺃﻱ ﻧﺼﻴﺐ ﺃﻧﺜﻰ‪<١٢.‬‬

‫ﺎﻧﺘـﺎ﴾ أي اﻷﺧﺘـﺎن ﴿ ْ َ َ‬
‫اﺛﻨﺘـ ْ ِ ﴾ أي‬ ‫وﻟﻮ ﻛﺎﻧﺖ اﻷﺧﺖ أو اﻷخ ﻣﻦ أم ﻓﻔﺮﺿﻪ اﻟـﺴﺪس ﻛﻤـﺎ ﺗﻘـﺪم أول اﻟـﺴﻮرة ﴿ ﻓ ِ ْ‬
‫َـﺎن َ َ َ‬
‫ان َ ُﺎﻧﻮا﴾ أي اﻟﻮرﺛﺔ ﴿ ِ ْ َ ً‬
‫اﺧﻮة)‪ً َ (٩‬‬
‫رﺟﺎﻻ و‬ ‫ﻓﺼﺎﻋﺪا ﻷ‪‬ﺎ ﻧﺰﻟﺖ ﰲ ﺟﺎﺑﺮ وﻗﺪ ﻣﺎت ﻋﻦ أﺧﻮات ﴿ َﻓ َﻠ ُ َﻤﺎ اﻟﺜ ﻠُ ٰ ِ ِﻣﻤﺎ َ َ َ‬
‫ﺗﺮك﴾ اﻷخ ﴿ َو ِ ْ‬
‫ﷲَ ُْ‬
‫ﻜﻢ﴾ ‪.......................................................‬‬ ‫ﻣﺜﻞ َﺣﻆ ْاﻻ ُ ْ َ َ‬
‫ﻧﺜﻴ ْ ِ ُﻳﺒَ ُ ا ُ‬ ‫َِ ًٓ‬
‫ﺴﺎء ﻓ َِﻠﻠﺬ َ ِ﴾ ﻣﻨﻬﻢ ﴿ ِ ْ ُ‬
‫)‪(١٠‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻳﺴﺘﻔﺘﻮﻧﻚ‪ ...‬ﺇﱁ﴾[ ﻛﺎﻥ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻣﺮﻳﻀﺎ ﻓﻌﺎﺩﻩ ﺭﺳﻮ ﹸﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ ﻓﻘـﺎﻝ‬ ‫)‪(١‬‬
‫ﺇﱐ ﻛﹶﻼﻟﺔﹲ ﻓﻜﻴﻒ ﺃﹶﺻﻨﻊ ﰲ ﻣﺎﻟِﻲ؟ ﻓﻨ‪‬ﺰﻟﺖ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﻜﻼﻟﺔ[ ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭﻩ ﻟﺪﻻﻟﺔ ﺍﻟﺜﺎﱐ ﻋﻠﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺮﻓﻮﻉ ﺑﻔﻌﻞ ﻳﻔﺴﺮﻩ ﴿ﻫﻠﻚ﴾[ ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻣِﻦ ﺑﺎﺏ ﺍﻻﺷﺘﻐﺎ ِﻝ ﻭﺇﳕﺎ ﱂ ﻳ‪‬ﺠﻌﻞ ﴿ﺍﻣـﺮﺅﺍﹾ﴾ ﻣﺒﺘـﺪﺃ ﻭ﴿ﻫﻠـﻚ﴾ ‪‬ﺧﺒ‪‬ـﺮ‪‬ﻩ ﻣـﻦ‬ ‫)‪(٣‬‬
‫ﳉ ‪‬ﻤ ِﻞ ﺍﻟﻔﻌﻠﻴﺔ ﻋﻠﻰ ﺍﻷﺻﺢ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻏﲑ ﺣﺬﻑ ﻷﻥ ﺃﺩﺍﺓ ﺍﻟﺸﺮﻁ ﻣﻮﺿﻮﻋﺔ ِﻟ‪‬ﺘ ‪‬ﻌﻠﱡﻖ ﻓﻌﻞ ﺑﻔﻌﻞ ﻓﻬﻲ ﳐﺘﺼ‪‬ﺔ ﺑﺎ ﹸ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﻴﺲ ﻟﻪ ﻭﻟﺪ﴾[ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﻟﺪ ﺍﻻﺑ ‪‬ﻦ ﻭﻫﻮ ﻣﺸ‪‬ﺘﺮ‪‬ﻙ ﻳ‪‬ﻘـ ‪‬ﻊ ﻋﻠـﻰ ﺍﻟـ ﱠﺬﻛﹶﺮ ﻭﺍﻷُﻧﺜـﻰ ﻷﻥﹼ ﺍﻻﺑـﻦ ﻳ‪‬ـﺴﻘِﻂﹸُ ﺍﻷﺧـﺖ‪ ‬ﻭﻻ ﺗ‪‬ـﺴ ِﻘﻄﹸﻬﺎ‬ ‫)‪(٤‬‬
‫ﺍﻟﺒﻨﺖ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ ‪] :‬ﺃﻱ ﻭﻻ ﻭ‪‬ﺍ ﻟِﺪ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻟﺔﹶ ﻣ‪‬ﻦ ﻻ ﻭ‪‬ﻟﹶﺪ‪ ‬ﻟﻪ ﻭﻻ ﻭﺍﻟِﺪ‪ ‬ﻛﻤﺎ ﻫﻮ ﻣ‪‬ﺬﻫﺐ‪ ‬ﺟ‪‬ﻤﻬـﻮﺭ ﺍﻟـﺼﺤﺎﺑﺔ ﻭﺍﻟﺘـﺎﺑﻌﲔ‬ ‫)‪(٥‬‬
‫ﻭﻋﻨﺪ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﺍﻟﻜﻼﻟﺔﹸ ﻣ‪‬ﻦ ﻻ ﻭ‪‬ﻟﹶﺪ‪ ‬ﻟﻪ ﻓﻘﻂﹼ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺼﺎﻭﻱ ﰲ ﻗﻮﻟﻪ ½ﺃﻱ ﻭﻻ ﻭﺍﻟِﺪ‪ :¼‬ﺃﹶﺧﺬﹶ ﻫﺬﺍ ﻣِﻦ ﺗﻮﺭﻳﺚ ﺍﻷُﺧﺖ ﻷ‪‬ـﺎ‬
‫ﻻ ﺗ‪‬ﺮِﺙﹸ ﻣ‪‬ﻊ‪ ‬ﻭﺟﻮﺩِﻩ ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺃﺑﻮﻳﻦ ﺃﻭ ﺃﺏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻷﺧﺖِ ﺍﻟﺸﻘﻴﻘ ﹸﺔ ﺃﻭ ﺍﻟﱵ ﻷ ٍ‬
‫ﺏ ﺩﻭﻥ ﺍﻟـﱵ ﻷﻡ‪ ‬ﻭﻓﻴـﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻷُﺧـﺖ‪ ‬ﻷﻡ‪‬‬ ‫)‪(٦‬‬
‫ﺱ ﰲ ﺁﻳﺔ ﺍﳌﹶﻮﺍﺭﻳﺚِ‪) .‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﺑﺰﻳﺎﺩﺓ(‬ ‫ﻟﻴﺲ ﳍﺎ ﻫﺬﺍ ﺍﳊﻜ ‪‬ﻢ ﻷﻧ‪‬ﻪ ﺗﻌﺎﱃ ﺟ‪‬ﻌﻞ ﺃﺧﺎﻫﺎ ﻋ‪‬ﺼﺒﺔﹰ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻷﺧﺖ‪ ‬ﻷﻡ‪ ‬ﻓﻠﹶﻬﺎ ﺍﻟﺴﺪ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻫﻮ ﻳﺮﺛﻬﺎ﴾[ ﺃﻱ ﺍﻷﺥ‪ ‬ﻳ ِﺮﺙﹸ ﺍﻷُﺧﺖ‪ ‬ﲨﻴ ‪‬ﻊ ﻣﺎﻟﹶﻬﺎ ﺇﻥ ﹸﻗﺪ‪‬ﺭ ﺍﻷﻣ ‪‬ﺮ ﻋﻠﻰ ﺍﻟﻌﻜﺲ ﻣﻦ ﻣﻮ‪‬ﺎ ﻭﺑﻘﺎﺋِﻪ ﺑ‪‬ﻌﺪ‪‬ﻫﺎ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ ‪﴿] :‬ﺇﻥ ﱂ ﻳﻜﻦ ﳍﺎ ﻭﻟﺪ﴾[ ﺃﻱ ﺍﺑﻦ ﻷﻥﹼ ﺍﻻﺑﻦ ﻳ‪‬ﺴﻘِﻂ ﺍﻷ ﺥ‪ ‬ﺩ‪‬ﻭﻥﹶ ﺍﻟﺒﻨـﺖِ‪ ،‬ﻓـﺈﻥ ﻗﻠـﺖ‪ ‬ﺍﻻﺑـﻦ‪ ‬ﻻ ﻳ‪‬ـﺴﻘﻂ ﺍﻷﺥ‪ ‬ﻭ‪‬ﺣـﺪ‪‬ﻩ‬ ‫)‪(٨‬‬
‫ﻓﺎﻷﺏ‪ ‬ﻧﻈﲑ‪‬ﻩ ﰲ ﺍﻹﺳﻘﺎﻁ ﻓﻠِﻢ‪ ‬ﺍﻗﺘﺼﺮ‪ ‬ﻋﻠﻰ ﻧ‪‬ﻔﹾﻲِ ﺍﻟﻮ‪‬ﻟﹶﺪِ؟ ﻓﺎﳉﻮﺍﺏ‪ ‬ﺃﻧﻪ ﺑﻴ‪‬ﻦ‪ ‬ﺣ‪‬ﻜﻢ ﺍﻧﺘﻔﺎﺀِ ﺍﻟﻮﻟﺪِ ﻭﻭﻛﹼـﻞﹶ ﺣ‪‬ﻜـﻢ ﺍﻧﺘﻔـﺎﺀِ ﺍﻟﻮﺍﻟـ ِﺪ‬
‫ﺇﱃ ﺑ‪‬ﻴﺎﻥ ﺍﻟﺴﻨ‪‬ﺔِ ﻭﻫﻮ ﻗﻮﻟﹸﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ )) ﺃﹶﻟﹾﺤِﻘﹸﻮﺍ ﺍﻟﻔﹶﺮﺍﺋِﺾ‪ ‬ﺑِﺄﹶﻫﻠِﻬ‪‬ﺎ ﻓﹶﻤ‪‬ﺎ ﺑ‪‬ﻘِﻲ‪ ‬ﻓﹶﻸَﻭ‪‬ﱃ ﻋﺼﺒﺔ ﺫﹶﻛﹶـﺮ(( ﻭﺍﻷﺏ‪ ‬ﺃﹶﻭﻟــٰﻰ‬
‫ﻣِﻦ‪ ‬ﺍﻷَﺥِ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ (‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺇﺧﻮﺓ﴾[ ﺃﻱ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ‪‬ﻳ ِﺮﺙﹸ ﺑﺎﻹﺧﻮﺓ ﻭﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻹِﺧﻮﺓ ﺍﻹِﺧﻮﺓﹸ ﻭﺍ َﻷ ‪‬ﺧﻮﺍ ‪‬‬
‫ﺕ ﺗﻐﻠﻴﺒﺎ ِﻟﺤ‪‬ﻜ ِﻢ ﺍﻟﺬﻛﻮﺭﺓ‪ ) .‬ﻣﺪﺍﺭﻙ(‬ ‫)‪(٩‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻨﻬﻢ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ ﻻ ﻟﻠﺠﻨﺲ ﻓﻼ ‪‬ﻳ ِﺮﺩ‪ ‬ﺃﻧﻪ ﹶﻻ ِﺣﻖ‪ِ ‬ﻟ ‪‬ﻤﻄﹶﻠ ِﻖ ﺍﻟ ﱠﺬﻛﹶﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١٠‬‬

‫‪١٤‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪6‬‬ ‫‪f‬‬
‫ﷲ ﺑ ِ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬
‫ﻋﻠﻴﻢ)‪ ﴾(۱۷۶‬وﻣﻨﻪ اﳌﲑاث‪ ،‬روى اﻟﺸﻴﺨﺎن ﻋﻦ اﻟـﱪاء أ‪‬ـﺎ آﺧـﺮ ﻉ‬ ‫ان﴾ ﻻ ﴿ َ ﻀِ ْ‬
‫ﻠﻮا َو ا ُ‬ ‫ﺷﺮاﺋﻊ دﻳﻨﻜﻢ ﻟـ﴿ َ ْ‬
‫ﻉ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫آﻳﺔ ﻧﺰﻟﺖ أي ﻣﻦ اﻟﻔﺮاﺋﺾ )‪.(٣‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺷﺮﺍﺋِﻊ‪ ‬ﺩﻳﻨِﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮ ﹶﻝ ﴿ﻳﺒﲔ﴾ ﳏﺬﻭﻑ ﻻ ﺃﻥﹼ ﻣﻔﻌﻮﻟﹶﻪ ﴿ﺃﻥ ﺗﻀﻠﻮﺍ﴾ ﺑِﺘﺄﻭﻳ ِﻞ ﺍﳌﹶـﺼﺪ ِﺭ ﻛﻤـﺎ ﻗﻴـﻞ‪ ،‬ﻷﻥﹼ‬ ‫)‪(١‬‬
‫ﺍﳌﹶﻘﺼ‪‬ﻮﺩ‪ ‬ﺑﺎﻟﺬﺍﺕ ﺑِﺎﻟﺒﻴﺎﻥ ﻳﻜﻮ ﹸﻥ ﺷ‪‬ﺮﺍﺋِ ‪‬ﻊ ﺍﻟﺪ‪‬ﻳﻦ ﻻ ﺍﻟﻀﻼ ﹶﻝ ﻛﻤﺎ ﻻﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ان﴾ ﻻ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻣﻔﻌﻮﻝﹲ ﻣِﻦ ﹶﺃﺟ‪‬ﻠِﻪ ﻋﻠﻰ ﺣﺬﻑ ½ﻻ¼‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟـ﴿ َ ْ‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹶﺃﻱ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟﹾ ﹶﻔﺮ‪‬ﺍﺋِﺾِ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻻﻳﻌﺎﺭﺽ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﺃﻧﻪ ﻗﺎﻝ ﺁ ِﺧ ‪‬ﺮ ﺁﻳ ٍﺔ ﻧ‪‬ﺰﻟﹶـﺖ ﺁﻳـ ﹸﺔ ﺍﻟﺮ‪‬ﺑـﺎ ﺛﹸـﻢ‪‬‬ ‫)‪(٣‬‬
‫ﺳﻮﺭﺓﹸ ﺍﻟﻨﺴﺎﺀ‪) .‬ﻛﻤﺎﻟﲔ(‪ ،‬ﻣﻠﺤﻮﻇﺔ‪ :‬ﰲ ﻣﻌﺮﻓﺔ ﺁ ِﺧ ِﺮ ﻣﺎ ‪‬ﻧﺰﻝ ﺍﺧﺘﻼﻑ‪ ،‬ﻓﻘﺪ ‪‬ﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋـﺎﺯﺏ ﻗـﺎﻝ‪ :‬ﺁﺧِـ ‪‬ﺮ ﺁﻳـﺔٍ‬
‫ﺖ ﺳﻮﺭﺓﹸ ﺑـﺮﺍﺀ ٍﺓ‪ .‬ﻭﹶﺃﺧـﺮﺝ ﺍﻟﺒﺨـﺎﺭﻱ ﻋـﻦ ﺍﺑـﻦ‬ ‫ﺖ ﴿ﻳﺴﺘﻔﺘﻮﻧﻚ ﻗﻞ ﺍﷲ ‪‬ﻳﻔﺘﻴﻜﻢ ﰲ اﻟ ٰﻠﻠـﺔ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ .[١٧٦-‬ﻭﺁ ِﺧ ‪‬ﺮ ﺳﻮﺭ ٍﺓ ‪‬ﻧﺰﹶﻟ ‪‬‬ ‫‪‬ﻧﺰﹶﻟ ‪‬‬
‫ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﺁﺧﺮ ﺁﻳﺔ ﻧﺰﻟﺖ ﺁﻳﺔ ﺍﻟﺮﺑﺎ‪ .‬ﻭﺭﻭﻯ ﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﻋ‪‬ﻤ ‪‬ﺮ ﻣﺜﹶﻠﻪ‪ ،‬ﻭﻋﻨﺪ ﺃﲪﺪ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﻋﻤﺮ‪ :‬ﻣِـﻦ ﺁﺧـ ِﺮ ﻣ‪‬ـﺎ ﻧ‪‬ـ ‪‬ﺰ ﹶﻝ ﺁﻳـ ﹸﺔ‬
‫ﺟﻌ‪‬ـﻮﻥ ﻓﻴـﻪ ﺇﱃ ﺍﷲ﴾ ]ﺍﻟﺒﻘـﺮﺓ‪[٢٨١:‬‬ ‫ﺍﻟﺮ‪‬ﺑﺎ‪ .‬ﻭﺃﺧﺮﺝ ﺍﻟﻨ‪‬ﺴﺎﺋﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﺁ ِﺧ ‪‬ﺮ ﺷﻲﺀٍ ﻧ‪‬ـﺰ ﹶﻝ ﻣِـﻦ ﺍﻟﻘـﺮﺁﻥ‪﴿ :‬ﻭﺍﺗﻘـﻮﺍ ﻳﻮﻣـﺎ ‪‬ﺗﺮ ‪‬‬
‫ﻭﹶﺃﺧﺮﺝ ﻣﺜﹶﻠﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﻟﻔﺮﻳﺎﰊ‪ ،‬ﻭﻫﻮ ‪‬ﻣﺮ ِﻭﻱ‪ ‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ‪ ...‬ﺇﱁ ﻭﻫﻨﺎﻙ ﹶﺃﻗـﻮﺍﻝ ﹸﺃﺧ‪‬ـ ‪‬ﺮ‪ ،‬ﻭﳝﻜـﻦ ﺍﻟﺘﻮﻓﻴـ ‪‬ﻖ ﻭﺍﳉﻤـ ‪‬ﻊ ﺑـﲔ‬
‫ﺍﻷﻗﻮﺍﻝ ﺑﺄ ﱠﻥ ﺑﻌﻀ‪‬ﻬﺎ ﻳﻨﺼﺐ ﻋﻠﻰ ﺁﺧﺮ ﻣﺎ ﻧﺰﻝ ﻣﻦ ﺍﻟﺴﻮﺭ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﺑﺎﻟﻨـﺴﺒﺔ ﻟﻶﻳـﺎﺕ ﻭﺑﻌـﻀﻬﺎ ﺑﺎﻟﻨـﺴﺒﺔ ﳌﻮﺿـﻮﻉ ﺍﻵﻳـﺎﺕ‪ ،‬ﻓﻬـﻲ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﹶﺃﻭﺍ ِﺧﺮ ِﻧﺴﺒﻴ‪‬ﺔ‪ .‬ﺍﻧﻈﺮ ﻟﻠﺘﻔﺼﻴﻞ‪" :‬ﺍﻹﺗﻘﺎﻥ" ﻟﻠﺴﻴﻮﻃﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪١٥‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺳﻮرة اﳌﺎﺋﺪة ﻣﺪﻧﻴﺔ وآﻳﺎ‪‬ﺎ ﻣﺎﺋﺔ وﻋﺸﺮون أو وﺛﻨﺘﺎن أو وﺛﻼث آﻳﺔ‬
‫ﲪﻦ اﻟﺮﺣﻴﻢ‬
‫ﺑﺴﻢ اﷲ اﻟﺮ ٰ‬
‫ـﺖ َ ﻜُـ ْـﻢ ﺑَ ِ ْ َ ُ‬
‫ﻴﻤــﺔ‬ ‫اﻟﻌﻬ ـﻮد اﳌﺆﻛــﺪة اﻟــﱵ ﺑﻴــﻨﻜﻢ وﺑــﲔ اﷲ واﻟﻨــﺎس ﴿ا ُِﺣﻠ ـ ْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢)(١‬‬
‫اوﻓـ ْـﻮا ﺑ ِـ ْ ُ ُ ْ‬
‫ـﺎﻟﻌﻘﻮد ِ﴾‬ ‫ﻳﻦ َ ُ‬
‫ﻣﻨــﻮا َ ْ ُ‬ ‫﴿ َﻳﺎﻳ َ ــﺎ اﻟـ ِ‬
‫ـﺬ ْ َ‬
‫? ﺗﻔﺴﲑ ﻟﻸﻧﻌﺎﻡ‪١٢.‬ﲨﻞ‬
‫ﻳـﺘ ٰ َﻋﻠ ْ ُْ‬
‫َـﻴﻜﻢ﴾ ﲢﺮﳝـﻪ)‪ (٩)(٨‬ﰲ ﴿ ُ َﻣـْﺖ َﻋﻠَـْﻴﻜُُﻢ ْاﻟَﻤ َْﺘـُﺔ﴾‬ ‫ﻣﺎ‬
‫َ ُ ْ‬ ‫ِ‬
‫اﻻ‬ ‫﴿‬ ‫)‪(٧‬‬
‫ﺢ‬ ‫ﺑ‬‫اﻟﺬ‬ ‫ﺑﻌﺪ‬ ‫أﻛﻼ‬ ‫ْاﻻ َ ْ َﻌﺎم ِ﴾)‪ (٦)(٥‬اﻹﺑﻞ واﻟﺒﻘﺮ واﻟﻐﻨﻢ‬

‫ﳌ ‪‬ﻮﺛﱠـﻖ ﺍﳌـﺸﺒ‪‬ﻪ ﺑِﻌﻘـﺪ ﺍﳊﺒـﻞ ﻭﳓـﻮِﻩ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻭﻓﻮﺍ ﺑﺎﻟﻌﻘﻮﺩ﴾[ ﺍﻟﻮﻓﺎ ُﺀ ﺍﻟﻘﻴﺎ ‪‬ﻡ ِﺑﻤ‪‬ﻮ ‪‬ﺟ ِ‬
‫ﺐ ﺍﻟﻌ‪‬ﻘﺪ ﻭﻛﺬﺍ ﺍﻹﻳﻔﺎ ُﺀ‪ ،‬ﻭﺍﻟﻌﻘﺪ ﻫﻮ ﺍﻟﻌﻬـ ‪‬ﺪ ﺍ ﹸ‬ ‫)‪(١‬‬
‫ﻒ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻣـﺎ ‪‬ﻳﻌﻘﺪﻭﻧـﻪ ﻓﻴﻤـﺎ ﺑﻴﻨـﻬﻢ‬ ‫ﷲ ﺗﻌﺎﱃ ﻋﺒﺎﺩ‪‬ﻩ ﻭ ‪‬ﻋ ﹶﻘ ‪‬ﺪﻩ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴ ِ‬ ‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻘﻮﺩ ﻣﺎ ‪‬ﻳ ‪‬ﻌﻢ‪ ‬ﲨﻴ ‪‬ﻊ ﻣﺎ ﺃﻟﺰﻣﻪ ﺍ ُ‬
‫ﺏ‬
‫ﺴ ‪‬ﻦ ِﺩﻳ‪‬ﻨـﹰﺎ ﺑـﺄﻥ ﻳ‪‬ﺤﻤ‪‬ـﻞ ﺍﻷﻣـ ‪‬ﺮ ﻋﻠـﻰ ﻣ‪‬ﻌـ ‪‬ﲎ ‪‬ﻳﻌ‪‬ـﻢ‪ ‬ﺍﻟﻮﺟـﻮ ‪‬‬
‫ﻣِﻦ ﻋ‪‬ﻘﻮ ِﺩ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ﻭﳓ ِﻮﻫﺎ ﳑﺎ ﻳ‪‬ﺠـﺐ ﺍﻟﻮﻓـﺎ ُﺀ ﺑـﻪ ﺃﻭ ‪‬ﻳﺤ‪‬ـ ‪‬‬
‫ﺉ ِﺑﻤ‪‬ـﺎ ﻳ‪‬ﺘﻌﻠﱠـﻖ ﺑِـﻀﺮﻭﺭﻳﺎﺕ‬
‫ﺏ‪ .‬ﻭﹸﺃ ِﻣ ‪‬ﺮ ﺑﺬﻟﻚ ﺃﻭ‪‬ﻻﹰ ﻋﻠﻰ ﻭ‪‬ﺟ ِﻪ ﺍﻹﲨﺎﻝ ﰒ ‪‬ﺷ ِﺮﻉ‪ ‬ﰲ ﺗﻔﺼﻴﻞ ﺍﻷَﺣﻜﺎﻡ ﺍﻟﱵ ﹸﺃ ِﻣ ‪‬ﺮ ﺑﺎﻹﻳﻔﺎﺀ ‪‬ﺎ ﻭ‪‬ﺑ ِﺪ ‪‬‬ ‫ﻭﺍﻟﻨ‪‬ﺪ ‪‬‬
‫ﺸﻬﻢ ﻓﻘﻴﻞ ﴿ﹸﺃ ِﺣﻠﱠﺖ ﻟﻜﻢ‪ ...‬ﺇﱁ﴾‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫ﻣ‪‬ﻌﺎِﻳ ِ‬
‫ﷲ ﻭﻣﺎ ﺣﺮ‪‬ﻡ ﻭﻣﺎ ﹶﻓﺮ‪‬ﺽ ﻭﻣﺎ ‪‬ﺣﺪ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﹼـﻪ ﻻ ‪‬ﺗﻐ‪‬ـ ِﺪﺭ‪‬ﻭﺍ ﻭﻻ ‪‬ﺗ ‪‬ﻨ ِﻜﺜﹸـﻮﺍ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻭﻓﻮﺍ ﺑﺎﻟﻌﻘﻮﺩ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﻳ‪‬ﻌﲏ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣ ﱠﻞ ﺍ ُ‬ ‫)‪(٢‬‬
‫ﺡ ﻭﳓـ ِﻮ ﺫﻟـﻚ ﻓﻴ‪‬ـﺪﺧ‪‬ﻞ ﲢﺘ‪‬ﻬـﺎ‬ ‫ﻕ ﻭﻧﻜﺎ ٍ‬
‫ﲔ ﻭﻧ‪‬ﺬ ٍﺭ ﻭﻃﻼ ٍ‬
‫ﻭﻗﻴﻞ ﻫﻲ ﺍﻟﻌ‪‬ﻬﻮﺩ ﻭﻗﻴﻞ ﻣﺎ ‪‬ﻋ ﹶﻘﺪ‪‬ﻩ ﺍﻹﻧﺴﺎ ﹸﻥ ﻋﻠﻰ ﻧ‪‬ﻔﺴِﻪ ﻣِﻦ ﺑ‪‬ﻴﻊٍ ﻭ ﺷِﺮﺍﺀٍ ﻭ ﻳ‪‬ﻤ ٍ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣِﻦ ﺍﳌﹶﺴﺎﺋِ ِﻞ ﻣﺎ ﻻﻳ‪‬ﺤﺼٰﻰ‪ ،‬ﻭﻗﺎﻝ ﺯ‪‬ﻳ ‪‬ﺪ ﺑ ‪‬ﻦ ﺃﹶﺳﻠﹶﻢ‪ :‬ﺍﻟﻌ‪‬ﻘﻮ ‪‬ﺩ ﺧ‪‬ﻤﺲ؛ ﻋﻘـﺪﺓﹸ ﺍﻟﻨﻜـﺎﺡ ﻭﻋﻘـﺪﺓ ﺍﻟـﻴﻤﲔ ﻭﻋﻘـﺪﺓ ﺍﻟـﺸﺮﻛﺔ ﻭﻋﻘـﺪﺓ ﺍﻟﻌﻬـﺪ‬
‫ﻭﻋﻘﺪﺓ ﺍﳊﻠﻒ ﻭﰲ ﻗﻮ ٍﻝ ﻋﻘﺪﺓﹸ ﺍﻟﺒ‪‬ﻴﻊ ‪‬ﺑ ‪‬ﺪﻝﹶ ﻋﻘﺪﺓِ ﺍﻟﺸﺮﻛﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻌﻬﻮ ِﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍ ‪‬ﺩ ﺑِﺎﻟﻌﻘ ِﺪ ﺍﻟﻌ‪‬ﻘ ‪‬ﺪ ﺍﳌﹶﻌﻨﻮﻱ‪ ‬ﻭﻫﻮ ﺍﻟﻌﻬﺪ ﺍﳌﹸﺸﺒ‪‬ﻪ ِﺑﻌ‪‬ﻘﺪ ﺍﳊﺒ ِﻞ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﺕ‪) .‬ﲨﻞ(‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﻴﻨﻜﻢ ﻭﺑﲔ ﺍﷲ[ ﻭﺫﻟﻚ ﺍﻟﺘﻜﺎﻟﻴ ‪‬‬
‫ﻒ ﻭﺍﻟﻨﺬﻭ ‪‬ﺭ‪ ،‬ﻭﻗﻮﹸﻟﻪ ½ﻭﺍﻟﻨﺎﺱِ¼ ﻭﺫﻟﻚ ﺍﳌﹸﻌﺎﻣ‪‬ﻼ ‪‬‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻴﻤﺔ ﺍﻷﻧﻌﺎﻡ﴾[ ﺇﺿﺎﻓﺘﻪ ﺑﻴﺎﻧﻴﺔ ﻣِﻦ ﺇﺿﺎﻓ ِﺔ ﺍﳉِﻨﺲ ﺇﱃ ﹶﺃﺧ‪‬ﺺ‪ ‬ﻣﻨﻪ ﺃﻭ ﻫﻲ ﲟﻌﲎ ½ﻣِﻦ¼ ﻛﺨﺎﺗ‪‬ﻢ ِﻓﻀ‪‬ﺔٍ ﻭﻣﻌﻨﺎﻩ ﺍﻟﺒﻬﻴﻤـ ﹸﺔ ﻣِـ ‪‬ﻦ‬ ‫)‪(٥‬‬
‫ﻒ ﺇﱃ ﹶﺃﺧ‪‬ﺺ‪ ‬ﻛـ½ﺛﻮﺏ ﺧﺰ‪) .¼‬ﻛﺮﺧﻲ(‬
‫ﺍﻷَﻧﻌﺎ ِﻡ‪ ،‬ﻷ ﹼﻥ ﺍﻟﺒﻬﻴﻤ ﹶﺔ ﺃﹶﻋﻢ‪ ‬ﻓﹸﺄﺿِﻴ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﺣﻠﺖ ﻟﻜﻢ ‪‬ﻴﻤ ﹸﺔ ﺍﻷﻧﻌﺎﻡ﴾[ ﻫﻲ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ ﻭﺍﻟﻮﺣﺶ ﻛﺎﻟﻈﺒﺎﺀ ﻭﺑﻘﺮ ﺍﻟﻮﺣﺶ ﻭﲪﺎﺭِﻩ ﻭﳓﻮِﻫﺎ ﻭﻗﻴـﻞ ﺍ َﻷ ِﺟﻨ‪‬ـ ﹸﺔ‬ ‫)‪(٦‬‬
‫ﺍﻟﱵ ﺗ‪‬ﺨﺮ‪‬ﺝ ﻋﻨﺪ ﺫﹶﺑﺢ ﺍﻷﻣ‪‬ﻬﺎﺕ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻼ ﺑﻌﺪ ﺍﻟﺬﹶﺑﺢ[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ ﺍﻷَﻛ ﹶﻞ ﻷﻥﹼ ﺍ ِ‬
‫ﳊﻞﹼ ﻭﺍﳊﹸﺮﻣﺔ ﻣِﻦ ﺃﹶﻭﺻﺎﻑِ ﺍﻷﻓﻌـﺎﻝِ ﻻ ﺍﻷﻋﻴـﺎ ِﻥ ﻭﺇﳕـﺎ ﻗـﺪ‪‬ﺭ ½ﺑ‪‬ﻌـ ‪‬ﺪ ﺍﻟـﺬﹶﺑﺢ¼ ﻷ‪‬ـﺎ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻛ ﹰ‬ ‫)‪(٧‬‬
‫ِﺑﺪ‪‬ﻭﻥ ﺍﻟﺬﹶﺑﺢ ﻣ‪‬ﺤﺮ‪‬ﻣﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ ‪] :‬ﲢﺮﳝ‪‬ﻪ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻷﺻﻞ ½ﺁﻳﺔﹸ ﲢﺮﳝِﻪ¼ ﰒ ﺣ‪‬ﺬﻑ ﺍﳌﻀﺎﻑ ﺍﻟﺬﻱ ﻫـﻮ ½ﺁﻳـﺔ¼ ﻭ ﺃﹸﻗِـﻴﻢ‪ ‬ﺍﳌﹸـﻀﺎﻑ‪ ‬ﺇﻟﻴـﻪ ﻭﻫـﻮ‬ ‫)‪(٨‬‬
‫½ﲢﺮﳝﻪ¼ ﻣ‪‬ﻘﺎﻣ‪‬ﻪ ﰒﹼ ﺣ‪‬ﺬﻑ ﺍﳌﻀﺎﻑ‪ ‬ﺛﺎﻧﻴﺎ ﻭ ﺃﹸﻗِﻴﻢ ﺍﳌﻀﻤﺮ‪ ‬ﺍ‪‬ﺮﻭﺭ ﻣﻘﺎﻣﻪ ﻓﺎﻧﻘﻠﺐ ﺍﻟـﻀﻤﲑ‪ ‬ﺍ‪‬ـﺮﻭﺭ‪ ‬ﻣﺮﻓﻮﻋـﺎ ﻭﺍﺳـﺘ‪‬ﺘ‪‬ﺮ ﰲ‬
‫﴿ﻳﺘﻠﻰ﴾ ﻭﻋﺎﺩ ﻋﻠﻰ ﴿ﻣﺎ﴾‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﲢﺮﳝ‪‬ﻪ[ ﻗﺪ‪‬ﺭ‪‬ﻩ ﻷﻥﹼ ﺫﻭﺍ ِ‬
‫ﺕ ﺍﻟﺒﻬﻴﻤ ِﺔ ﻏﲑ‪ ‬ﻣ‪‬ﺘﹸﻠﻮ‪‬ﺓ ﺑﻞ ﺣﻜﻤ‪‬ﻬﺎ‪) .‬ﻛﻤﺎﻟﲔ ﻭﻏﲑﻩ ﺑﺘﺼﺮ‪‬ﻑ(]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬

‫‪١٦‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫?ﺃﻱ ﺑﻼ ﺳﺒﺐ‪١٢.‬ﲨﻞ‬
‫اﻵﻳﺔ‪ ،‬ﻓﺎﻻﺳﺘﺜﻨﺎء ﻣﻨﻘﻄﻊ)‪(١‬وﳚﻮز أن ﻳﻜﻮن ﻣﺘﺼﻼ‪ ،‬واﻟﺘﺤﺮﻳﻢ ﳌﺎ ﻋﺮض ﻣﻦ اﳌﻮت وﳓﻮه ﴿ﻏَ ْ َ ُﻣﺤ ِ اﻟﺼ ْ ِ‬
‫ﻴﺪ َوَا‬
‫= ﺃﻱ ﳑﺎ ﺫﻛﺮﺑﻘﻮﻟﻪ ½ﻭﺍﳌﻨﺨﻨﻘﺔ¼ﺍﱁ‪١٢.‬ﲨﻞ‬
‫ﻳـﺪ)‪ ﴾(۱‬ﻣـﻦ اﻟﺘﺤﻠﻴـﻞ‬ ‫ﻣـﺎ ُﻳﺮ ِ ْ ُ‬
‫ﻳﺤﻜـﻢ َ‬ ‫ُ ُ ٌم﴾ أي ﳏﺮﻣﻮن وﻧﺼﺐ ½ﻏﲑ¼ ﻋـ اﳊـﺎل ﻣـﻦ ﺿـﻤﲑ ½ﻟﻜـﻢ¼ ﴿ ِان ا َ‬
‫ﷲَ ْ ُ ُ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﲨﻊ ﻣﻌﻠﻢ ﻭﻫﻮﺍﻟﻌﻼﻣﺔ‪١٢.‬ﲨﻞ = ﺑﻴﺎﻥ ﻟﺮﺑﻄﻪ ﲟﺎ ﺳﺒﻖ‪١٢.‬‬
‫ﺷﻌﺎ ‪ِ Ò‬ﺮَ اﷲ ِ﴾)‪ (٦‬ﲨـﻊ ﺷـﻌﲑة أي ﻣﻌـﺎﻟﻢ دﻳﻨـﻪ ﺑﺎﻟـﺼﻴﺪ ﰲ اﻹﺣـﺮام﴿ َو َﻻ‬‫ﺗﺤﻠﻮا َ َ ٓ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َﻻ ُ ِ ْ‬ ‫وﻏﲑه ﻻ ا ﱰاض ﻋﻠﻴـﻪ‪َ ﴿.‬ﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫?‬

‫= ﻣﺘﻌﻠﻖ ﺑـ½ﻻ ﲢﻠﻮﺍ¼‪١٢.‬‬ ‫? ﻣﺘﻌﻠﻖ ﺑـ ½ﻻ ﲢﻠﻮﺍ¼‪١٢.‬‬

‫اﻟﻘﻼٓ ‪َِ Ò‬ﺪ﴾)‪ (١٠‬ﲨﻊ ﻗﻼدة‬
‫ﺪي﴾)‪ (٩‬ﻣﺎ أﻫﺪي إﱃ اﳊﺮم ﻣﻦ اﻟﻨﻌﻢ ﺑﺎﻟﺘﻌﺮض ﻟﻪ ﴿َو َﻻ ْ َ َ‬
‫اﻟﺸ ْ ﺮَ ْاﻟ َ َ َام ﴾ ﺑﺎﻟﻘﺘﺎل ﻓﻴﻪ ﴿َو َﻻ ْاﻟ َ ْ َ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬

‫= ﻣﺘﻌﻠﻖ ﺑـ ½ﻻ ﲢﻠﻮﺍ¼‪= ١٢.‬ﺃﻱ ﺫﻭﺍﺕ ﺍﻟﻘﻼﺋﺪﻣﻦ ﺍﳍﺪﻱ‪١٢.‬ﲨﺎﻟﲔ‬

‫ﻗﻮﻟﻪ‪] :‬ﻓﺎﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ[ ﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﴿ﻣﺎ ﻳﺘﻠﻰ﴾ ﻟﻔـﻆ ﺇﺫ ﺍﻟـﺘﻼﻭﺓﹸ ﺫِﻛـ ‪‬ﺮ ﺍﻟﻠﻔـﻆِ ﻭﺍﻟﻠﻔـﻆﹸ ﻟـﻴﺲ ﻣِـﻦ ﺟِـﻨﺲ ﺍﻟﺒﻬﻴﻤـ ِﺔ ﻭﺍﻷَﻭﱃ‬ ‫)‪(١‬‬
‫ﻼ‬
‫ﺑِﺴﻴﺎﻕِ ﻛﻼ ِﻡ ﺍﳌﻔﺴﺮ ﺃﹶﻥ ﻳ‪‬ﻮﺟ‪‬ﻪ ﺍﻻﻧﻘﻄﺎﻉ‪ ‬ﺑـﺄ ﱠﻥ ﺍﳌﹸـﺴﺘﺜﲎ ﻣﻨـﻪ ﺣـﻼﻝ ﻭﺍﳌـﺴﺘﺜﲎ ﺣ‪‬ـﺮﺍﻡ ﺑِـﺪﻟﻴﻞ ﻗﻮﻟـﻪ ½ﻭﳚـﻮﺯ ﺃﻥ ﻳﻜـﻮﻥ ﻣﺘ‪‬ـﺼِ ﹰ‬
‫ﻭﺍﻟﺘﺤﺮﱘ ﳌﺎ ﻋﺮﺽ‪ ...‬ﺇﱁ¼ ﺃﻱ ﻓﺎﳌﺴﺘﺜﲎ ﻭﻫﻮ ﺍﶈﺮ‪‬ﻣﺎﺕ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻤﺎ ﻋﺮﺽ ﻟﻪ ﻛﺎﳋﻨﻖ ﻭﺍﻟﺘﺮﺩﻳﺔ ﺣـﻼﻝﹲ ﻓﻬـﻮ ﺩﺍﺧـﻞ ﰲ‬
‫ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ‪‬ﻳﻠِﻴ ‪‬ﻖ ﺑِﻌﺒﺎﺭﺗﻪ‪ ،‬ﻭﺑﻌ ‪‬ﺪ ﺫﻟﻚ ﻳ‪‬ﺘﻮﺟ‪‬ﻪ ﻋﻠﻴﻪ ﻧﻈﺮ ﻭﺍﺿﺢ ﻷﻥﹼ ﻛﻞ ﺍﺳﺘﺜﻨﺎﺀ ﳜﺎﻟﻒ ﺍﳌﺴﺘﺜﲎ ﻣﻨـﻪ ﰲ ﺍﳊﻜـﻢ‬
‫ﻓﻠﻮ ﻧﻈﺮ ﳍﺬﺍ ﻟﹶﻜﺎﻥ ﻛﻞﱡ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻌـﺎ ﻣ‪‬ـ ‪‬ﻊ ﺃﻥﹼ ﺍﳌﻘـﺮ‪‬ﺭ ﰲ ﻛﺘـﺐ ﺍﻟﻌﺮﺑﻴـﺔ ﺃﻥ ﻣ‪‬ـﺪﺍﺭ ﺍﻻﺗـﺼﺎﻝ ﻋﻠـﻰ ﺩ‪‬ﺧـﻮﻝ ﺍﳌـﺴﺘﺜﲎ ﰲ ﺟـﻨﺲ‬
‫ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ﻭﻣ‪‬ﺪﺍﺭ ﺍﻻﻧﻘﻄﺎﻉ ﻋﻠﻰ ﻋ‪‬ﺪﻡ ﺍﻟﺪﺧﻮﻝ ِﺑﻘﹶﻄ ِﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﳊﹸﻜﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺤ ِﺮﻣ‪‬ﻮﻥ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﴿ ‪‬ﺣ ‪‬ﺮﻡ‪ ﴾‬ﲨ ‪‬ﻊ ﺣﺮﺍﻡ ﺻﻔﺔ ﻣﺸﺒﻬﺔ ﲟﻌﲎ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﺍﳊﺎﻝ‪ ...‬ﺇﱁ[ ﻫﻮ ﻣﺎ ﻋﻠﻴﻪ ﻛﻼﻡ ﺍﳉﹸﻤﻬﻮﺭ ﻭﺫﻫﺐ ﺇﻟﻴﻪ ﺑﻌﻀ‪‬ﻬﻢ ﻭ‪‬ﺗ ‪‬ﻌﻘﱢ ‪‬‬
‫ﺐ ﺑﺄﻥﹼ ﻣﻔﻬﻮ ‪‬ﻡ ﻫﺬﺍ ﻣ ‪‬ﻊ ﺗﻘﻴﻴﺪِﻩ ﺑﻘﻮﻟﻪ ﴿ﻭﺃﻧـﺘﻢ ﺣـﺮﻡ﴾‬ ‫)‪(٣‬‬
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‫ﺃﻧﻪ ﺇﺫﺍ ﺍﻧ‪‬ﺘﻔٰﻰ ﻋﻨﻬﻢ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ِﺣﻞﱢ ﺍﻟﺼﻴﺪ ﻭﻫﻢ ‪‬ﺣﺮ‪‬ﻡ ﺗ‪‬ﺤ ‪‬ﺮ ‪‬ﻡ ﻋﻠﻴﻬﻢ ‪‬ﻴﻤـ ﹸﺔ ﺍﻷﻧﻌـﺎﻡ ﻭﻟـﻴﺲ ﻛـﺬﻟﻚ‪ ،‬ﻭﺃﺟﻴـﺐ ﺑـﺄﻥﹼ ﺍﳌﻔﻬـﻮﻡ ﻫﻨـﺎ ﻣﺘـﺮﻭﻙ ﻟـﺪﻟﻴﻞ‬
‫ﺕ ﺍﳌﺘﺮﻭﻛ ِﺔ ﻟِﻌﺎﺭِﺽ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﱂ ﻳ‪‬ﻈﻬ‪‬ﺮ ﻟِﺘﺨﺼﻴﺺ ﺍﳌﻨﻄﻮﻕ ﺑﺎﻟـﺬﻛﺮ ﻓﺎﺋـﺪﺓﹲ ﻏـﲑ‪ ‬ﻧ‪‬ﻔـﻲِ‬ ‫ﺧﺎﺭﺟﻲ‪ ،‬ﻭﻛﺜﲑ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻏﲑِﻩ ﻣِﻦ ﺍﳌﻔﻬﻮﻣﺎ ِ‬
‫ﺐ ﻓﻼ ﻣ‪‬ﻔﻬﻮﻡ ﻟـﻪ ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ ﴿ﻭﺭﺑـﺎﺋﺒﻜﻢ ﺍﻟـﻼﰐ ﰲ ﺣﺠـﻮﺭﻛﻢ﴾ ]ﺍﻟﻨـﺴﺎﺀ‪[٢٣ :‬‬
‫ﺣ‪‬ﻜ ِﻢ ﻏﲑِﻩ ﻭﻫﻨﺎ ﻓﺎﺋﺪﺓ ﻭﻫﻲ ﺧﺮﻭﺟ‪‬ﻪ ﻣ‪‬ﺨ ‪‬ﺮﺝ‪ ‬ﺍﻟﻐﺎﻟ ِ‬
‫ﻓﻌﺮﻓﻨﺎ ﺃﻥﹼ ﻣﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺻﻴﺪﺍ ﻓﺈﻧﻪ ﺣﻼﻝ ﰲ ﺍﻹﺣﻼﻝ ﺩﻭﻥ ﺍﻹﺣﺮﺍﻡ ﻭﻣﺎ ﱂ ﻳﻜﻦ ﺻﻴﺪﺍ ﻓﺈﻧﻪ ﺣﻼﻝ ﰲ ﺍﳊﺎﻟﹶﲔ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺿﻤﲑِ﴿ﻟﻜﻢ﴾[ ﻭﻗﻴﻞ ﻣِﻦ ﻭﺍ ِﻭ ﴿ﺃﻭﻓﻮﺍ﴾ ﻭﻫﻮ ﺑﻌﻴﺪ ﻟﻔﻈﹰﺎ ﻭﻣﻌ ‪‬ﲎ‪ ،‬ﻭﺍﻷﻭ‪‬ﻝﹸ ﺃﹶﻇﻬ ‪‬ﺮ‪) .‬ﲨﺎﻟﲔ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﺐ ِﻟﺤ‪‬ﻜﻤِﻪ‪ ،‬ﻓﻔﻴﻪ ﺭﺩ‪ ‬ﻋﻠـﻰ ﻣـﺎ‬
‫ﻒ ﻫﻮ ﺇﺭﺍﺩﺗ‪‬ﻪ‪ ،‬ﻻ ﺍﻋﺘﺮﺍﺽ‪ ‬ﻋﻠﻴﻪ ﻭﻻ ‪‬ﻣ ‪‬ﻌﻘﱢ ‪‬‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﳛﻜﻢ ﻣﺎ ﻳﺮﻳﺪ﴾[ ﺃﻱ ﹶﻓﻤ‪‬ﻮ ِﺟ ‪‬‬
‫ﺐ ﺍﳊﹸﻜ ِﻢ ﻭﺍﻟﺘﻜﻠﻴ ِ‬ ‫)‪(٥‬‬
‫ﻳ‪‬ﻘﻮﻟﹸﻪ ﺍﳌﻌﺘﺰِﻟ ﹸﺔ ﻣِﻦ ﻣ‪‬ﺮﺍﻋﺎﺓِ ﺍﳌﹶﺼﺎِﻟﺢِ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻻ ﲢﻠﹼﻮﺍ ﺷ‪‬ﻌﺎﺋﺮ ﺍﷲ﴾[ ﻗﻴﻞ ﺍﳌﺮﺍﺩ ‪‬ـﺎ ﺍﳊﹶـ ‪‬ﺮ ‪‬ﻡ ﻭﻗﻴـﻞ ﺍﳌﹶﻨﺎﺳِـﻚ‪ ‬ﻭﻗﻴـﻞ ﻣ‪‬ﺤﺮ‪‬ﻣ‪‬ـﺎ ‪‬‬
‫ﺕ ﺍﻹﺣـﺮﺍﻡ ﻭﻗﻴـﻞ ﺃﹶﻭﺍﻣِـ ‪‬ﺮ ﺍﷲ ﻭﻧ‪‬ﻮﺍﻫِﻴـﻪ‪.‬‬ ‫)‪(٦‬‬
‫)ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ﴾[ ﺃﻱ ﺍﻷَﺷ ‪‬ﻬ ‪‬ﺮ ﺍﳊﺮﺍ ‪‬ﻡ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﻳ‪‬ﻌﻨِـﻲ ﻻ ﺗ‪‬ـﺴﺘ ِ‬
‫ﺤﻠﹼﻮﺍ ﻗﺘـﺎﻻﹰ ﻓﻴﻬـﺎ‪ .‬ﻫـﻮ ﻭ ﻣـﺎ ‪‬ﺑﻌـ ‪‬ﺪﻩ ﻣِـﻦ ﻋﻄـﻒ‬ ‫)‪(٧‬‬
‫ﺍﳋﺎﺹ‪ ‬ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪ ‬ﺇﻋﺘﻨﺎﺀً ِﺑﺸﺄ ِﻥ ﺗﻠﻚ ﺍ ُﻷﻣﻮﺭ‪) .‬ﺍﻹﻛﻠﻴﻞ‪ ،‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺎﻟﻘِﺘﺎ ِﻝ ﻓﻴﻪ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥ ﺍﻹﺣﻼﻝ ﻻ ﻳﺘﺼﻮ‪‬ﺭ ﰲ ﺫﺍﺕ ﺍﻟﺸﻬﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﺤﻠﱢﻪ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻ ﺍﳍﺪﻱ﴾[ ﺃﺻﻞ ﰲ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻹﻫﺪﺍﺀ ﺇﱃ ﺍﻟﺒﻴﺖ ﻭﺗ‪‬ﺤﺮﱘِ ﺍﻹﻏﺎﺭ ِﺓ ﻋﻠﻴﻪ ﻭﺫﹶﲝِﻪ ﻗﹶﺒ ﹶﻞ ﺑ‪‬ﻠﻮ ِ‬
‫ﻍ ‪‬ﻣ ‪‬‬ ‫)‪(٩‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻ ﺍﻟﻘﻼﺋﺪ﴾[ ﻫﻲ ﺍﳍﺪﻱ ﺍﳌﹸﻘﻠﱠﺪ ﺧ‪‬ﺺ‪ ‬ﺑﺎﻟﺬﻛﺮ ﺗﺄﻛﻴﺪﺍ ﻷﻣـﺮِﻩ ﻭﺣﺮﻣﺘِـﻪ ﻭﻓﻴـﻪ ﻣـﺸﺮﻭﻋﻴ ﹸﺔ ﺗﻘﻠﻴـ ِﺪ ﺍﳍﹶـ ‪‬ﺪ ِ‬
‫ﻱ‪ ،‬ﻭﻗﻴـﻞ ﺍﳌـﺮﺍ ‪‬ﺩ‬ ‫)‪(١٠‬‬
‫‪Å‬‬
‫‪١٧‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫? ﺃﻭ ﻣﻦ ﻧﻌﻞ ﺃﻭ ﻏﲑﳘﺎ‪١٢.‬ﲨﺎﻟﲔ‬
‫وﻫـﻲ ﻣــﺎ ﻛــﺎن ﻳﻘﻠــﺪ ﺑـﻪ ﻣـﻦ ﺷــﺠﺮ اﳊـﺮم ﻟﻴــﺄﻣﻦ أي ﻓـﻼ ﺗﺘﻌﺮﺿـﻮا ﳍــﺎ وﻻ ﻷﺻــﺤﺎﺑﻬﺎ ﴿َوَۤﻻ ﴾ﲢﻠـﻮا﴿ ٰٓاﻣ ـ ْ َ ﴾ ﻗﺎﺻــﺪﻳﻦ‬
‫ِﺿـﻮاﻧﺎ﴾ ﻣﻨـﻪ ﺑﻘـﺼﺪه)‪ (١‬ﺑـﺰﻋﻤﻬﻢ‬
‫ﻣﻦ رﺑ ِ ْﻢ﴾ ﺑﺎﻟﺘﺠﺎرة ﴿ َور ْ َ ً‬
‫َﻀﻼ﴾ رزﻗﺎ ﴿ ْ‬ ‫ﻴﺖ ْاﻟ َ َ َام﴾ ﺑﺄن ﺗﻘﺎﺗﻠﻮﻫﻢ ﴿َﻳ ْ َ ُ ْ َ‬
‫ﺘﻐﻮن ﻓ ْ ً‬ ‫﴿ ْاﻟ َ ْ َ‬
‫َﺎﺻﻄﺎدوا﴾)‪ (٥)(٤‬أﻣﺮ إﺑﺎﺣﺔ)‪.................... (٦‬‬ ‫اﻟﻔﺎﺳﺪ وﻫﺬا ﻣﻨﺴﻮخ ﺑﺂﻳﺔ ﺑﺮاءة ﴿ َوا ِذَا َﺣﻠ ْ ُ ْ‬
‫َﻠﺘﻢ﴾ ﻣﻦ اﻹﺣﺮام ﴿ﻓ ْ َ ُ ْ‬
‫)‪(٣) (٢‬‬

‫ﺤﺞ‪ ‬ﺗ‪‬ﻘﱠﻠﺪ‪‬ﻭﺍ ِﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﻤ ِﺮ ﻗِﻼﺩﺓﹰ ﻓﻠﹶﻢ ﻳ‪‬ﻌﺮِﺽ ﳍﻢ ﺃﺣـﺪ‪ ‬ﺑـﺴﻮﺀ ﻭ ﻋﻠـﻰ ﻫـﺬﺍ ﻓﺎﻵﻳـ ﹸﺔ‬
‫ﺏ ﺍﻟﻘﻼﺋﺪ ﻛﺎﻧﻮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺇﺫﺍ ‪‬ﺧ ‪‬ﺮﺟ‪‬ﻮﺍ ﻟﻠ ‪‬‬ ‫ﺃﺻﺤﺎ ‪‬‬
‫ﺴﺦ‪ ‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓِ ﺁﻳﺘﺎﻥ؛ ﺁﻳ ﹸﺔ ﺍﻟﻘﻼﺋ ِﺪ ﻭﻗﻮﻟﹸﻪ‪﴿:‬ﻓﺈﻥ ﺟﺎﺀﻭﻙ ﻓﺎﺣﻜﻢ ﺑﻴﻨﻬﻢ ﺃﻭ ﺃﻋﺮﺽ ﻋﻨﻬﻢ﴾‪ ،‬ﻗﺎﻝ‬ ‫ﻣﻨﺴﻮﺧﺔ‪ .‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ‪‬ﻧ ِ‬
‫ﺍﺑﻦ ﺍﻟﻔﺮﺱ‪ :‬ﺍﺧﺘﻠﻒ ﰲ ﺍﳌﻨﺴﻮﺥ ﻣﻦ ﺍﻵﻳﺔ ﻓﻘﻴﻞ ﻛﻞﹼ ﻣﺎ ﻓﻴﻬﺎ ﻣِﻦ ﻧ‪‬ﻬﻲ ﻋﻦ ﻣﺸﺮﻙ ﺃﻭ ﻣ‪‬ﺮﺍﻋﺎﺓِ ﺣﺮﻣﺔ ﻟﻪ ِﺑﻘِﻼﺩﺓ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻛﺬﺍ‬
‫ﺖ ﻣﻨﺴﻮﺥ‪ ‬ﺑِﻘﻮﻟِﻪ‪﴿ :‬ﻓﻼ ﻳﻘﺮﺑﻮﺍ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ﴾‪ .‬ﻭﻗﺎﻝ‬ ‫ﻣﺎ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻭﻻ ﺁﻣﲔ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ﴾ ﻣِﻦ ﺇﺑﺎﺣ ِﺔ ﺩ‪‬ﺧﻮﻝِ ﺍﳌﺸﺮﻛِﲔ ﺍﻟﺒﻴ ‪‬‬
‫ﺍﻟ ﹶﻄﺒ‪‬ﺮﻱ‪ :‬ﺍﻟﺼﺤﻴﺢ‪ ‬ﺃﻥﹼ ﺍﳌﻨﺴﻮﺥ‪﴿ ‬ﻭﻻ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻭﻻ ﺍﳍﺪﻱ ﻭﻻ ﺍﻟﻘﻼﺋﺪ ﻭﻻ ﺁﻣﲔ ﺍﻟﺒﻴﺖ﴾ ﻟﻺﲨﺎﻉ ﻋﻠـﻰ ﺟـﻮﺍﺯ ﻗِﺘـﺎﻝ ﺃﻫـ ِﻞ‬
‫ﺍﻟﺸﺮﻙ ﰲ ﺍﻟﺸﻬﺮ ﺍﳊﺮﺍﻡ ﻭ‪‬ﺗ ‪‬ﻌﻘﱠﺒﻪ ﺍﺑ ‪‬ﻦ ﺍﻟﻔﺮﺱ ﺑﺄﻥﹼ ﺣﺮﻣ ﹶﺔ ﺍﳍﺪﻱ ﻭﺍﻟﻘﻼﺋ ِﺪ ﺑﺎﻗﻴﺔ ﺑﺎﳌﻌﲎ ﺍﳌﹶﺼﺪﺭ ﺑﻪ ﻣﻦ ﻏﹶﲑِ ﻧﻈﺮٍ ﺇﱃ ﺃﺻﺤﺎﺑِﻬﻤﺎ ﻭﺑﺄﻥﹼ‬
‫ﺺ ﻣﻨﻪ ﺍﳌﺸﺮﻙ ﻓ‪‬ﺒ ِﻘﻲ‪ ‬ﻋﻠﻰ ﺣﺎﻟِﻪ ﰲ ﺍﳌﺆﻣﻦ ﻓﻼ ﻧ‪‬ﺴﺦ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬‫﴿ﺁﻣﲔ ﺍﻟﺒﻴﺖ﴾ ﻋﺎﻡ‪ ‬ﰲ ﺍﳌﺆﻣﻦ ﻭﻏﲑِﻩ‪ ،‬ﺧ‪ ‬‬
‫ﺐ ﻗﹶـﺼ ِﺪ ﺍﻟﺒﻴـﺖِ ﺍﳊـﺮﺍ ِﻡ‪ ،‬ﻓــ½ﻗـﺼﺪ¼ ﻣـﺼﺪﺭ‬ ‫ﻗﻮﻟﻪ‪ِ] :‬ﺑﻘﹶﺼﺪِﻩ[ ﺃﻱ ﺍﻟﺒﻴﺖِ ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ﻳﺒﺘﻐﻮﻥ﴾ ﺃﻱ ﻳ‪‬ﻄﻠﹸﺒـﻮﻥ ﺭِﺿـﺎ ﺍ ِ‬
‫ﷲ ﻭﺛﻮﺍﺑ‪‬ـﻪ ﺑِـﺴﺒ ِ‬ ‫)‪(١‬‬
‫ﺐ ﺯ‪‬ﻋﻤِﻬـﻢ ﺍﻟﻔﺎﺳـ ِﺪ ﻷﻥﹼ‬
‫ﺴ ِ‬
‫ﻣﻀﺎﻑ ﳌﻔﻌﻮﻟﻪ ﺑﻌ ‪‬ﺪ ﺣﺬﻑِ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﺑـﺰﻋﻤﻬﻢ¼ ﺻـﻔﺔ ﻟــ﴿ﺭﺿﻮﺍﻧﺎ﴾ ﺃﻱ ﺭِﺿـﻮﺍﻧﺎ ﻛﺎﺋﻨـﹰﺎ ِﺑﺤ‪‬ـ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﻜﺎﻓﺮِﻳﻦ ﻟﻴﺲ ﳍﻢ ﻧ‪‬ﺼﻴﺐ‪ ‬ﻣِﻦ ﺍﻟﺮﺿﻮﺍﻥ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﺬﺍ ﻣﻨﺴﻮﺥ[ ﻫﻜﺬﺍ ﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠﻲ‪ ‬ﺍﻟﻘﺎﺭﻱ‪ :‬ﺍﳉﹸﻤﻬﻮ ‪‬ﺭ ﻋﻠﻰ ﺃﻧﻪ ﻣﻨﺴﻮﺥ‪ ‬ﻳﺠ‪‬ﻮﺯ ﺍﺑﺘﺪﺍ ُﺀ ﺍﻟﻘِﺘﺎﻝ ‪‬ﻣ ‪‬ﻊ ﺃﻫ ِﻞ ﺍﻟـﺸﺮﻙِ ﰲ ﺍﻷَﺷـﻬ‪‬ﺮ‬ ‫)‪(٢‬‬
‫ﳊﺮ‪‬ﻡ ﻋﻨﺪ‪‬ﻧﺎ‪ ،‬ﻭﺣ‪‬ﻜﻰ ﺍﺑ ‪‬ﻦ ‪‬ﺟﺮِﻳﺮ ﺍﻹﲨﺎﻉ‪ ‬ﻋﻠﻰ ﺃﻥﹼ ﺍﳌـﺸﺮﻙ ﻳ‪‬ﺠـﻮﺯ ﻗﺘﻠﹸـﻪ ﺇﺫﺍ ﱂ ﻳﻜـﻦ ﻟـﻪ ﺃﹶﻣـﺎﻥﹲ ﻭﺇﻥ ﹶﺃﻡ‪ ‬ﺍﻟﺒﻴـﺖ‪‬‬
‫ﳊﺮ‪‬ﻡ ﻟﻜﻦ ﻻ ﰲ ﺍ ﹶ‬
‫ﺍ ﹸ‬
‫ﺍﳊﺮﺍ ‪‬ﻡ‪) .‬ﲨﺎﻟﲔ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ ﻣﻨـﺴﻮﺥ[ ﺍﻹﺷـﺎﺭﺓﹸ ﺇﱃ ﻗﻮﻟـﻪ ﴿ﻭﻻ ﺍﻟـﺸﻬﺮ ﺍﳊـﺮﺍﻡ ﻭﻻ ﺍﳍـﺪﻱ ﻭﻻ ﺍﻟﻘﻼﺋـﺪ ﻭﻻ ﺁﻣـﲔ ﺍﻟﺒﻴـﺖ ﺍﳊـﺮﺍﻡ﴾ ﻓﺎﻷﺭﺑﻌـ ﹸﺔ‬ ‫)‪(٣‬‬
‫ﻣﻨﺴﻮﺧﺔ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺑﺂﻳ ِﺔ ﺑﺮﺍﺀ ٍﺓ¼ ﺃﻱ ِﺑﺠِﻨﺲِ ﺁﻳ ِﺔ ﺑﺮﺍﺀ ٍﺓ ﺇ ِﺫ ﺍﻟﻨﺎﺳ ‪‬ﺦ ﻣﻨﻬﺎ ِﻟﻤ‪‬ﺎ ﻫﻨﺎ ﺁﻳﺎﺕ‪ ‬ﻣﺘﻌﺪ‪‬ﺩﺓﹲ‪) .‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺇﺫﺍ ﺣﻠﻠﺘﻢ ﻓﺎﺻﻄﺎﺩ‪‬ﻭﺍ﴾[ ﺍﺳﺘ‪‬ﺪﻝﹼ ﺑﻪ ﻣ‪‬ﻦ ﻗﺎﻝ ﻣِﻦ ﺍ ُﻷﺻ‪‬ﻮِﻟﻴ‪‬ﲔ ﺇﻥﹼ ﻭ‪‬ﺭﻭ ‪‬ﺩ ﺍﻷَﻣ ِﺮ ﺑ‪‬ﻌ ‪‬ﺪ ﺍﳊﹶﻈ ِﺮ ﻳ‪‬ﻘﺘﻀﻲ ﺍﻹﺑﺎﺣ ﹶﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺎﺻﻄﺎﺩ‪‬ﻭﺍ﴾[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ‪ :‬ﳚﻮﺯ ﺃﻥ ﻳﺼﻄﺎﺩ ﺣﻴﻮﺍﻧﺎ ﺇﻥ ﻛﺎﻥ ﳏﺘﺎﺟﺎ ﺇﱃ ﺍﻷﻛـﻞ‬ ‫)‪(٥‬‬
‫ﺃﻭ ﺍﻟﺪﻭﺍﺀ ﺑﻘﺪﺭ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﳍﻮﺍ ﻭﻟﻌﺒﺎ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌـﺬﻛﻮﺭ ﰲ ﺍﻵﻳـﺔ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ ﻟﻠﻌـﺐ ﺃﻭ ﺇﻫـﻼﻙ ﺍﳊﻴﻮﺍﻧـﺎﺕ‬
‫ﻓﻬﻮ ﻇﻠﻢ ﻭﺗﻌﺪ‪") .‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺮﺿﻮﻳﺔ"‪ ،‬ﻣﺘﺮﲨﺎ ﻭﻣﻠﺨﺼﺎ‪] (٦٥٧/٢١ ،‬ﻋﻠﻤﻴﺔ[‬
‫ﺤﺮِﻡ ﺣﺎﻟ ﹶﺔ ﺍﻹِﺣﺮﺍﻡ ﺑﻘﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﻏـﲑ‪ ‬ﳏﻠـﻲ ﺍﻟـﺼﻴﺪ ﻭﺃﻧـﺘﻢ ﺣ‪‬ـﺮﻡ﴾‬ ‫ﳌ‪‬‬‫ﻗﻮﻟﻪ‪] :‬ﺃﻣ ‪‬ﺮ ﺇﺑﺎﺣﺔ[ ﺃﻱ ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺣﺮ‪ ‬ﻡ ﺍﻟﺼﻴ ‪‬ﺪ ﻋﻠﻰ ﺍ ﹸ‬ ‫)‪(٦‬‬
‫ﻭﺃﹶﺑﺎﺣ‪‬ﻪ ﻟﻪ ﺇﺫﺍ ‪‬ﺣ ﱠﻞ ِﻣﻦ ﺇِﺣﺮﺍﻣِﻪ ﺑﻘﻮﻟﻪ ﴿ﻭﺇﺫﺍ ﺣﻠﻠﺘﻢ ﻓﺎﺻﻄﺎﺩﻭﺍ﴾ ﻭﺇﳕـﺎ ﻗﻠﻨـﺎ ½ﺃﻣـ ‪‬ﺮ ﺇﺑﺎﺣـﺔٍ¼ ﻷﻧـﻪ ﻟـﻴﺲ ﺑِﻮﺍﺟِـﺐ ﻋﻠـﻰ ﺍﳌﹸﺤـﺮِﻡ ﺇﺫﺍ‬
‫ﺣ ﱠﻞ ﻣِﻦ ﺇِﺣﺮﺍﻣِﻪ ﺃﹶﻥ ﻳ‪‬ﺼﻄﹶﺎ ‪‬ﺩ ﻭﻣﺜﻠﹸﻪ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ﻓﺈﺫﺍ ﻗﹸﻀ‪‬ﻴﺖِ ﺍﻟﺼﻼﺓﹸ ﻓﺎﻧﺘﺸﺮﻭﺍ ﰲ ﺍﻷﺭﺽ﴾ ﻣﻌﻨـﺎﻩ ﺃﻧـﻪ ﻗـﺪ ﺃﹸﺑـﻴﺢ ﻟﻜـﻢ ﺫﻟـﻚ ﺑﻌـ ‪‬ﺪ‬
‫ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺍﻟﺼﻼﺓ‪) .‬ﺧﺎﺯﻥ(‬

‫‪١٨‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ان َ ْ ُ ْ‬
‫ُ )‪(١‬‬
‫ﻋﻦ ْ َ ْ ِ‬
‫اﻟﻤﺴﺠﺪِ‬ ‫ﺻﺪوﻛﻢ َ ِ‬ ‫ﺷﻨﺎن﴾ ﺑﻔﺘﺢ اﻟﻨﻮن وﺳﻜﻮ‪‬ﺎ ﺑﻐﺾ ﴿ َ ْﻗﻮم ٍ﴾ ﻷﺟﻞ ﴿ َ ْ‬
‫ﻳﺠﺮﻣﻨﻜﻢ﴾ ﻳﻜﺴﺒﻨﻜﻢ ﴿ َ َ ٰ ُ‬
‫﴿َو َﻻ َ ْ ِ َ ْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﻌﺘﺪواۘ﴾ﻋﻠﻴﻬﻢ ﺑﺎﻟﻘﺘﻞ وﻏﲑه ﴿َو َ َ َ ُ ْ‬

‫ﻭﻗﻒ ﻻﺯﻡ‬

‫ﻌﺎوﻧﻮا َﻋ َ ْاﻟ ِ ﴾ ﺑﻔﻌﻞ ﻣﺎ أﻣﺮﺗﻢ ﺑﻪ ﴿َو ْ ٰ‬

‫اﻟﺘﻘﻮى﴾ ﺑﱰك ﻣﺎ ‪‬ﻴﺘﻢ ﻋﻨﻪ ﴿َوَﻻ‬ ‫ان َ ْ َ ُ ْ‬
‫ْاﻟ َ َ ام ِ َ ْ‬
‫)‪(٥‬‬

‫ﷲ﴾‬ ‫ﻌﺎوﻧﻮا﴾ ﻓﻴﻪ ﺣﺬف إﺣﺪى اﻟﺘﺎءﻳﻦ ﰲ اﻷﺻﻞ ﴿ َﻋ َ ا ْ ِﻻ ْ ِﺛﻢ﴾ اﳌﻌﺎﺻﻲ ﴿َو ْ ُ ْ َ ِ‬
‫اﻟﻌﺪوان﴾ اﻟﺘﻌﺪي ﰲ ﺣﺪود اﷲ ﴿ َوا ُﻘﻮا ا َ‬ ‫َ َ َ ُْ‬
‫)‪(٦‬‬

‫اﻟﺪم﴾‬
‫ﺘﺔ﴾ أي أﻛﻠﻬﺎ ﴿َو ُ‬‫اﻟﻤ ْ َ ُ‬ ‫ﻣﺖ َﻋﻠ ْ ُ ُ‬
‫َﻴﻜﻢ ْ َ‬ ‫ِﻘﺎب )‪ ﴾(۲‬ﳌﻦ ﺧﺎﻟﻔﻪ ﴿ ُ َ ْ‬
‫ﺷﺪﻳﺪ ْاﻟﻌ َ ِ‬ ‫ﺧﺎﻓﻮا ﻋﻘﺎﺑﻪ ﺑﺄن ﺗﻄﻴﻌﻮه ﴿ ِان ا َ‬
‫ﷲ َ ِْ ُ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬
‫ﺍﻟﺮﺑﻊ‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻ ﳚﺮﻣﻨﻜﻢ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻬﺎ ﺍﻟﻨﻬﻲ‪ ‬ﻋﻦ ﺍﻻﻋﺘﺪﺍﺀ ﻭﺃﻧﻪ ﻻ ﻳﺆﺧ‪‬ﺬ ﺃﺣﺪ‪ ‬ﺑِـﺬﹶﻧ ِ‬
‫ﺐ ﺃﺣـﺪٍ‪ ،‬ﻭﺍﻷﻣـ ‪‬ﺮ ﺑﺎﳌﹸﻌﺎﻭ‪‬ﻧـﺔ ﻋﻠـﻰ ﺍﳌﻌـﺮﻭﻑ‬ ‫)‪(١‬‬
‫ﺷﺮﻋﺎ ﻭﺍﻟﻨﻬﻲ‪ ‬ﻋﻦ ﺍﳌﻌﺎﻭﻧﺔ ﻋﻠﻰ ﺍﳌﻨﻜﹶﺮ ﺷﺮﻋﺎ‪ ،‬ﻭﺍﺳﺘﺪﻝﹼ ﺑﻪ ﺍﳌﺎﻟِﻜﻴ ﹸﺔ ﻋﻠﻰ ﺑ‪‬ﻄـﻼﻥ ﺇﺟـﺎﺭﺓ ﺍﻹﻧـﺴﺎﻥ ﻧﻔـﺴ‪‬ﻪ ِﻟﺤ‪‬ﻤـﻞ ﺧ‪‬ﻤـﺮ ﻭﳓـﻮِﻩ‬
‫ﻭﺑ‪‬ﻴﻊ ﺍﻟ ِﻌﻨ‪‬ﺐ ﻟِﻌﺎﺻﺮِﻩ ﲬﺮﹰﺍ ﻭﺍﻟﺴِﻼﺡ ﻟِﻤﻦ ﻳ‪‬ﻌﺼﻲ ﺑﻪ ﻭﺃﺷﺒﺎ ِﻩ ﺫﻟﻚ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺴ‪‬ﺒﻨ‪‬ﻜﻢ[ ﺃﹶﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﳚﺮﻣﻨﻜﻢ﴾ ﻟﻴﺲ ﲟﻌﲎ ﻳ‪‬ﺤﻤِﻠﻨ‪‬ﻜﻢ ﻛﻤﺎ ﻗﻴﻞ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳ‪‬ﺤﺘﺎﺝ ﺇﱃ ﺣ‪‬ﺬﻑ ﺍﳉﺎﺭ‪ ‬ﺃﻱ ﻋﻠـﻰ‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻜ ِ‬ ‫)‪(٢‬‬
‫ﺃﻥ ﺗﻌﺘﺪﻭﺍ ﻛﻤﺎ ﺳﻴﺠﻲﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻌﺪﻟﻮﺍ﴾‪].‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ ‪َ َ ﴿] :‬‬
‫ﺷﻨ ﺎ ُٰن ﻗﻮﻡٍ﴾[ ﻣﺼﺪﺭ ﻣﻀﺎﻑ ﳌﻔﻌﻮﻟﻪ ﻻ ﺇﱃ ﻓﺎﻋﻠﻪ ﻛﻤﺎ ﻗﻴﻞ ﻣـﺄﺧﻮﺫ ﻣِـﻦ ½ ﺷ‪‬ـﻨِﺊﹶ¼ ﺍﳌﺘﻌـﺪ‪‬ﻱ ﻛــ½ﻋ‪‬ﻠِـﻢ‪ ¼‬ﻳﻘـﺎﻝ‬ ‫)‪(٣‬‬
‫ﺷ‪‬ﻨِﺌﹾﺖ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹶ ﺃﹶﺷ‪‬ﻨ‪‬ﺆ‪‬ﻩ ﺃﻱ ﺃﹶﺑﻐ‪‬ﻀﺘ‪‬ﻪ ﻭﻫﺬﺍ ﺍﳌﹶﺼﺪﺭ ﺳ‪‬ﻤﺎﻋِﻲ‪ ‬ﳐﺎﻟﻒ ﻟﻠﻘﻴﺎﺱ ﻣِﻦ ﻭ‪‬ﺟﻬ‪‬ﲔِ؛ ﺗ‪‬ﻌ‪‬ﺪ‪‬ﻱ ﻓﻌ ﻠِﻪ ﻭﻛﹶـﺴﺮِ ﻋ‪‬ﻴﻨِـﻪ ﻷﻧـﻪ ﻻ‬
‫ﻳ‪‬ﻨﻘﺎﺱ‪ ‬ﺇﻻ ﰲ ﻣﻔﺘﻮﺣِﻬﺎ ﺍﻟﻼﺯﻡِ‪ ) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪َ ] :‬ﻷﺟ‪‬ﻞ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻷﺟ‪‬ﻠﻪ ﻓﻬﻮ ﻋﻠﹼﺔ ﻟـ½ َ َ‬
‫ﺷـﻨﺎ ُٰن ¼‪ ،‬ﺃﻱ ﻻ ﻳ‪‬ﺤ ِﻤﹶﻠﻨ‪‬ﻜﻢ ﺑ‪‬ﻐـﻀ‪‬ﻜﻢ ﻟﻘـﻮﻡ ﻷﺟ‪‬ـﻞ ﺻـﺪ‪‬ﻫﻢ‬ ‫)‪(٤‬‬
‫ﺇﻳ‪‬ﺎﻛﹸﻢ ﻋﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻋﻠﻰ ﺃﹶﻥ ﺗ‪‬ﻌ‪‬ﺘﺪ‪‬ﻭﺍ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﻔﻌ ِﻞ ﻣﺎ ﺃﹸﻣﺮﺗ‪‬ﻢ[ ﻓﺴ‪‬ﺮ ﺑﻪ ِﻟﻴ‪‬ﻐﺎِﻳ ‪‬ﺮ ﺍﻟﺘﻘﻮﻯ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﹶﻌﺎﺻِﻲ[ﻓﺴ‪‬ﺮ ﺑﻪ ِﻟﻴ‪‬ﻐﺎِﻳ ‪‬ﺮ ﺍﻟﻌ‪‬ﺪﻭﺍ ﹶﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻋﻘﺎﺑﻪ[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ‪ ‬ﻷﻥﹼ ﺍﻻﺣﺘﺮﺍﺯ‪ ‬ﻋﻦ ﺫﺍ ِ‬
‫ﺕ ﺍﷲ ﺗﻌﺎﱃ ﻣ‪‬ﺤﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‪.‬‬ ‫ﻗﻮﻟﻪ‪ ] :‬‬ ‫)‪(٧‬‬
‫ﻒ ﹶﺃ ‪‬ﻧ ِﻔﻪ؛ ﺃﹶﻱ ِﺑﺪ‪‬ﻭ ِﻥ ﻓِﻌ ِﻞ ﻓﹶﺎﻋـﻞٍ‪ ،‬ﻭﺍﻟﺘﺄﻧﻴـﺚﹸ ﻫﻨـﺎ ﻭﻓِـﻲ‬ ‫ﻗﻮﻟﻪ‪ ﴿] :‬ﺣﺮ‪ ‬ﻣﺖ‪ ‬ﻋ ﹶﻠﻴ‪ ‬ﹸﻜ ‪‬ﻢ ﺍﻟﹾ ‪‬ﻤﻴ‪‬ﺘ ﹸﺔ﴾[ ﻳ‪‬ﺮﺍ ‪‬ﺩ ﺑِﺎﳌﻴ‪‬ﺖِ ﻋﻨ ‪‬ﺪ ﺍﻹﻃﻼﻕِ ﻣ‪‬ﺎ ﻣ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﺣ‪‬ﺘ ‪‬‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿:‬ﻭﺍﳌﹸﻨﺨ‪ِ‬ﻨ ﹶﻘ ﹸﺔ ﺇِﹶﻟﺦ‪ ﴾‬ﻷﻧ‪‬ﻪ ﻭ‪‬ﺻﻒ‪ ‬ﻟِﻠﺸ‪‬ﺎ ِﺓ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪ ،‬ﻭ ِﻫﻲ ﺗ‪‬ﻄﻠﹶـﻖ ﻋﻠـﻰ ﺍﻟـ ﱠﺬ ﹶﻛ ِﺮ ﻭﺍﻷُﻧﺜـﻰ ﻣِـ ‪‬ﻦ ﺍﻟﻐ‪‬ـﻨﻢِ‪ ،‬ﻭﺇِﻥ ﻛﺎﻧـﺖ‪ ‬ﻣ‪‬ﻮﺿ‪‬ـﻮﻋ ﹰﺔ ﰲ‬
‫ﳊ‪‬ﻴﻮ‪‬ﺍ ِﻥ ﺍﳌﹶﺄﻛﻮﻝِ‪ ،‬ﻭﻟﻚ ﺃﹶﻥ ‪‬ﺗ ﹶﻘﺪ‪ ‬ﺭ ﺍﻟﺒﻬِﻴﻤ ﹶﺔ ‪‬ﺑ ‪‬ﺪﻝﹶ ﺍﻟـﺸ‪‬ﺎ ِﺓ ﻭﻟﻔﻈﻬـﺎ ﺃﹶﻋـﻢ‪ ،‬ﻭﻫـﻮ ﺍﻟـﺬﻱ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ‬ ‫ﺍ َﻷﺻ‪ِ ‬ﻞ ِﻟﻸُﻧﺜﻰ‪ ،‬ﻭﺍﳌﺮﺍ ‪‬ﺩ ﺍﻟﺸ‪‬ﺎﺓﹸ ﻭﻏﲑ‪‬ﻫﺎ ِﻣ ‪‬ﻦ ﺍ ﹶ‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺑﻬِﻴ ‪‬ﻤ ﹸﺔ ﺍﻟﹾﹶﺄ‪‬ﻧﻌ‪‬ﺎ ِﻡ ﺇِﻟﱠﺎ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ﴾ ﻓﻠﻤ‪‬ﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﻳ ﹸﺔ ‪‬ﻣ‪‬ﺒﻴ‪‬ﻨ ﹰﺔ ِﻟﻤ‪‬ﺎ ﺍﺳ‪‬ﺘﹾﺜِﻨ ‪‬ﻲ ﻣِـ ‪‬ﻦ ﺣِـﻞﱢ ‪‬ﻴﻤـ ِﺔ ﺍﻷَﻧﻌـﺎ ِﻡ ﺻـﺎ ‪‬ﺭ‬
‫ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﹸﺃ ِﺣﱠﻠ ‪‬‬
‫ﺻ ﹶﻔﺔﹲ ﻟِﻠﺒﻬﻴﻤ ِﺔ؛ ﺃﻱ ‪‬ﺣﺮ‪‬ﻣﺖ‪ ‬ﻋﻠﻴﻜ ‪‬ﻢ ﺍﻟﺒﻬﻴﻤ ﹸﺔ ﺍﳌﻴﺘـ ﹸﺔ‪ ،‬ﻭﺍﳌـﺮﺍ ‪‬ﺩ ﻣِـﻦ ﺍﳌﻴﺘـ ِﺔ ﰲ ﻋ‪‬ـ ‪‬ﺮﻑِ ﺍﻟـﺸ‪ ‬ﺮﻉِ‪ :‬ﻣـﺎ‬ ‫ﺐ ﺃﹶﻥ ﻧﻘﻮ ﹶﻝ‪ :‬ﺇِﻥﹼ ﺍﳌﻴﺘ ﹶﺔ ﻫﻨﺎ ِ‬ ‫ﺍﳌ‪‬ﻨﺎﺳ ‪‬‬
‫ﺕ ﻭﹶﻟﻢ ‪‬ﻳ ﹶﺬﻛﱢ ِﻪ ﺍﻹﻧﺴﺎ ﹸﻥ َﻷ ‪‬ﺟ ِﻞ ﺃﹶﻛﻠِﻪ ‪‬ﺗﺬﹾﻛﻴ ﹰﺔ ﺟ‪‬ﺎﺋﺰﺓﹰ‪ ،‬ﻓﻴﺪﺧ ﹸﻞ ﰲ ‪‬ﻋﻤﻮﻣﻪ ﲨﻴ ‪‬ﻊ ﻣﺎ ﻳﺄﺗِﻲ ‪‬ﻣ ‪‬ﻊ ﺍﻋﺘﺒﺎ ِﺭ ﻗﺎﻋﺪﺓِ‪ :‬ﺇﺫﺍ ﻗﹸﻮِﺑ ﹶﻞ ﺍﻟﻌ‪‬ـﺎﻡ‪ ‬ﺑِﺎﳋـﺎﺹ‪‬‬ ‫ﻣﺎ ‪‬‬
‫ﻳ‪‬ﺮﺍ ‪‬ﺩ ﺑﺎﻟﻌ‪‬ﺎﻡ‪ ‬ﻣﺎ ﻭ‪‬ﺭﺍ َﺀ ﺍﳋﺎﺹ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ ‪] :‬ﺃﻱ ﺃﹶﻛﻠﹸﻬﺎ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺣ‪‬ـﺬﻑِ ﺍﳌـﻀﺎﻑ ﻷﻥﹼ ﺍﳊﹸﺮﻣـﺔ ﻻ ﻳ‪‬ﺘﻌ ﻠﱠـﻖ‪ ‬ﺑِﺎﻷَﻋﻴـﺎﻥِ ﻷﻥﹼ ﺍﻷَﺣﻜـﺎﻡ‪ ‬ﺍﻟـﺸﺮﻋﻴﺔﹶ ﻣِـﻦ ﺻـﻔﺎﺕ‬ ‫)‪(٩‬‬
‫ﻓِﻌﻞ ﺍﳌﹸﻜﻠﱠﻒ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪١٩‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻣﺎ اُ ِﻞ ِ َﻟﻐ ْ ِاﷲ ِﺑ ِ ﴾)‪ (٣‬ﺑﺄن ذﺑﺢ)‪ (٤‬ﻋ اﺳﻢ ﻏﲑه ﴿َو ْ ُ ْ َ ِ َ ُ‬
‫اﻟﻤﻨﺨﻨﻘﺔ﴾ اﳌﻴﺘﺔ‬ ‫ﻟﺨﻨﺰ ِ ْﻳﺮ) ِ‪َ (٢‬و َ ۤ‬ ‫أي اﳌﺴﻔﻮح ﻛﻤﺎ ﰲ اﻷﻧﻌﺎم﴿ َو َ ْ ُ‬
‫ﻟﺤﻢ ا ْ ِ ْ‬
‫)‪(١‬‬

‫ٰ‬
‫)‪(٩‬‬
‫واﻟﻨﻄﻴﺤﺔ﴾)‪ (٨‬اﳌﻘﺘﻮﻟﺔ‬
‫دﻳﺔ﴾ اﻟﺴﺎﻗﻄﺔ ﻣﻦ ﻋﻠﻮ إﱃ أﺳﻔﻞ ﻓﻤﺎﺗﺖ)‪ُ َ ْ ِ َ ﴿ (٧‬‬ ‫واﻟﻤ َ َ َ ُ‬
‫اﻟﻤﻮﻗ ُْﻮذَةُ﴾ اﳌﻘﺘﻮﻟﺔ ﺿﺮﺑﺎ ﴿ َ ْ ُ‬
‫)‪(٦‬‬
‫ﺧﻨﻘﺎ ﴿َو ْ َ ْ‬
‫)‪(٥‬‬

‫﴿ ِاﻻ َﻣﺎ َذﻛ ْ ُ ْ‬

‫ﺘﻢ﴾)‪ (١٣‬أي أدرﻛﺘﻢ ﻓﻴﻪ ‪...............................‬‬ ‫)‪(١٢)(١١‬‬
‫اﻟﺴﺒﻊ﴾)‪ (١٠‬ﻣﻨﻪ‬ ‫ﺑﻨﻄﺢ أﺧﺮى ﳍﺎ ﴿ َو َ ۤ‬
‫ﻣﺎ َا َ َﻞ ُ ُ‬

‫ﻗﻮﻟــﻪ‪] :‬ﺃﻱ ﺍﳌــﺴﻔﻮﺡ[ ﺃﻱ ﺍﻟــﺴﺎﺋ ﹸﻞ‪ ،‬ﻭﻗﻮﹸﻟــﻪ ½ﻛﻤــﺎ ﰲ ﺍﻷﻧﻌــﺎﻡ¼ ﺃﻱ ﺳــﻮﺭﺓِ ﺍﻷﻧﻌــﺎ ِﻡ ﻭﻫــﻮ ﻗﻮﹸﻟــﻪ ﴿ﺇﻻﹼ ﺃﹶﻥ ﻳ‪‬ﻜــﻮ ﹶﻥ ﻣ‪‬ﻴ‪‬ﺘ ـ ﹰﺔ ﺃﻭ ﺩ‪‬ﻣ ـﹰﺎ‬ ‫)‪(١‬‬
‫ﺡ(‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ﻣ‪‬ﺴﻔﹸﻮﺣﺎﹰ﴾ ]‪ [١٤٥‬ﻭﺍﺣﺘ‪‬ﺮﺯ‪ ‬ﺑﻪ ‪‬ﻋ ِﻦ ﺍﻟ ﹶﻜِﺒ ِﺪ ﻭﺍﻟﻄﱢﺤﺎﻝِ )ﻷﻥ ﻓﻴﻬﻤﺎ ﺩ‪‬ﻣﹰﺎ ﻏ ‪‬ﲑ ﻣ‪‬ﺴﻔﻮ ٍ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﳊﻢ ﺍﳋﱰﻳﺮ﴾[ ﺃﻱ ﺍﳋﱰﻳ ‪‬ﺮ ﺑِﺠﻤﻴ ِﻊ ﺃﹶﺟﺰﺍﺋِﻪ ﻭﺇﳕﺎ ﺧﺺ‪ ‬ﻟﹶﺤﻤﻪ ﺑﺎﻟﺬﻛﺮ ﻷﻧﻪ ‪‬ﻣ ‪‬ﻌﻈﹶ ‪‬ﻢ ﺍ ﹶ‬
‫ﳌﻘﺼﻮ ِﺩ ﻣﻨﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﺕ ﻭﻛﺎﻧﻮﺍ ﻳ‪‬ﺬﻛﹸﺮﻭﻥ ﺃﹶﲰـﺎ َﺀ ﺍﻷﺻـﻨﺎ ِﻡ ﻋﻨـﺪ ﺍﻟـﺬﹶﺑﺢ ﻓﻴﻘﻮﻟـﻮﻥ ½ﺑﺎﺳـﻢ ﺍﻟـﻼﺕ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣﺂ ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ ﺑﻪ﴾[ ﺍﻹﻫﻼﻝﹸ ﺭ‪‬ﻓ ‪‬ﻊ ﺍﻟﺼﻮ ِ‬ ‫)‪(٣‬‬
‫ﷲ ﻋﻨ ‪‬ﺪ ﺍﻟﺬﱠﺑﺢ ﻓﹶﻠ ‪‬ﻌ ﱠﻞ ﺍﻟﻼ ‪‬ﻡ ﺑِﻤﻌﲎ ﺑﺎﺀ ﺍﻟﺘﻌﺪﻳ ِﺔ ﻭﻟﻌﻞ ﺍﻟﺒﺎﺀ ﲟﻌـﲎ ½ﻋﻨـﺪ¼ ﻭﺍﳌﻌـﲎ‪ :‬ﻭﻣـﺎ ﺃﹸﻫـﻞﹼ‬
‫ﻭﺍﻟ ‪‬ﻌﺰ‪‬ﻯ¼ ﻓﺎﳌﺬﻛﻮ ‪‬ﺭ ﺇﳕﺎ ﻫﻮ ﺍﺳ ‪‬ﻢ ﻏﲑِ ﺍ ِ‬
‫ﺕ ﻋِﻨﺪ‪‬ﻩ ﺃﻱ ﻋﻨ ‪‬ﺪ ﺫﹶﲝِﻪ ﺑِﻐﲑِ ﺍﷲ ﺃﻱ ﺑِﺎﺳ ِﻢ ﻏﲑِ ﺍﷲ‪) .‬ﻛﱰ ﺍﻹﳝﺎﻥ‪ ،‬ﺻﺎﻭﻱ‪ ،‬ﲨﻞ(‬ ‫ﺃﻱ ‪‬ﺭِﻓ ‪‬ﻊ ﺍﻟﺼﻮ ‪‬‬
‫ﺢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩ‪‬ﻓﻊ ﺍﻋﺘﺮﺍﺽ ‪‬ﻳ ِﺮ ‪‬ﺩ ﻭﻫﻮ ﺃﻧﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﰲ ﺍﻵﻳﺔ ﺃﻥﹼ ﻣﺎ ﺫﹸﻛﺮ ﻋﻠﻴﻪ ﺍﺳ ‪‬ﻢ ﻏﲑِ ﺍﷲ ﻳﻜﻮﻥ ﺣﺮﺍﻣﹰﺎ ﻣ‪‬ـ ‪‬ﻊ ﺃﻧـﻪ ﻟـﻴﺲ‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﺑﺄﹶﻥ ﹸﺫِﺑ ‪‬‬ ‫)‪(٤‬‬
‫ﺏ ﻋﻨﻪ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﻣﺎ ﺫﹸﻛﺮ ﻋﻠﻴﻪ ﺍﺳ ‪‬ﻢ ﻏﲑِ ﺍﷲ ﻋﻨﺪ ﺫﹶﲝِﻪ ﻭﻻ ﻳﻜﻮﻥ ﺣﺮﺍﻣﺎ ﺑِﺬﻛﺮ ﺍﺳ ِﻢ ﻏﲑِ ﺍﷲ ﻣﻄﻠﻘﹰﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻛﺬﻟﻚ‪ ،‬ﻓﺄﹶﺟﺎ ‪‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﺧﻨِﻘﹰﺎ[ ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﻭﻳﻘﺎﻝ ﰲ ﻓﻌﻠﻪ ﺧﻨ‪‬ﻖ ﺑِﻔﺘﺤﻬﺎ ﻳ‪‬ﺨﻨ‪‬ﻖ ﺑِـﻀﻤ‪‬ﻬﺎ ﻭﻫـﺬﺍ ﺍﳌـﺼﺪﺭ ﺳ‪‬ـﻤﺎﻋﻲ‪ ،‬ﻭﻫـﻮ ﺍﺣﺘﺒـﺎﺱ‪ ‬ﺍﻟـﻨ‪‬ﻔﹶﺲ ﺑـﺴﺒﺐ‬ ‫)‪(٥‬‬
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‫ﳊﻠﹾﻖ‪ ) .‬ﺟﻤﻞ‪ ،‬ﺭﻭﺡ(‬‫ﺍﻧﻌﺼﺎﺭ ﺍ ﹶ‬
‫ﺸﺐٍ ﺃﻭ ﺣ‪‬ﺠﺮٍ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻘﺘﻮﻟ ﹸﺔ[ ﺍﺣﺘﺮﺯ ﺑﻪ ﻋﻦ ﺍﳌﻮﻗﻮﺫﺓِ ﺍ ﹶ‬
‫ﳊﻴ‪ِ ‬ﺔ‪،‬ﻭﻗﻮﻟﹸﻪ ½ﺿﺮﺑﹰﺎ¼ ﺃﻱ ِﺑﻨ‪‬ﺤ ِﻮ ﺧ‪ ‬‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻤ‪‬ﺎ‪‬ﺗﺖ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﺴﺎﻗﻄﺔ ‪‬ﺑ ِﻘ‪‬ﻴﺖ‪ ‬ﺣﻴ‪ ‬ﹰﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﺐ ‪‬ﻧﻄﹾـ ِﺢ ﻏﲑِﻫـﺎ ﹶﻟﻬـﺎ‪ ،‬ﻓﻬـﻲ ﺣـﺮﺍﻡ‪ ‬ﻭﻟـﻮ ﺧ‪‬ـﺮﺝ‪ ‬ﻣﻨـﻬﺎ ﺍﻟـﺪ‪‬ﻡ‪ ،‬ﻭﻟـﻮ ﻣِـﻦ ﻣ‪‬ـﺬ‪‬ﺑﺤِﻬﺎ‪ .‬ﻭﰲ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﻟﻨﻄﻴﺤﺔ﴾[ﻭ ِﻫﻲ‪ ‬ﺍﻟﱵ ﻣﺎ‪‬ﺗﺖ‪ ‬ﺑِـ ‪‬‬
‫ﺴ‪‬ﺒ ِ‬ ‫)‪(٨‬‬
‫ﺿ ‪‬ﺮﺑ‪‬ﻪ¼ ﺃﻱ ﺃﹶﺻﺎﺑ‪‬ﻪ ِﺑ ﹶﻘ ‪‬ﺮﻧِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫"ﺍﻟﻘﺎﻣﻮﺱ" ‪‬ﻧ ﹶﻄﺤ‪‬ﻪ ﻛـ½ ‪‬ﻣ‪‬ﻨﻌ‪‬ﻪ ﻭ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻘﺘﻮﻟ ﹸﺔ[ ﺍﺣﺘﺮﺯ ﺑﻪ ﻋﻦ ﺍﻟﻨﻄﻴﺤﺔ ﺍﻟﱵ ﻻ ‪‬ﺗﻤ‪‬ﻮ ‪‬‬
‫ﺕ ﻓﺈ‪‬ﺎ ﺣ‪‬ﻼﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣﺎ ﺃﻫﻞ ﻟﻐﲑ ﺍﷲ ﺑﻪ﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿ﻭﻣﺎ ﺃﻛﻞ ﺍﻟﺴﺒ‪‬ﻊ﴾[ ﻫﺬﻩ ﺍﻷﻣﻮ ‪‬ﺭ ﺍﻟﺴﺘ‪ ‬ﹸﺔ ﻣِﻦ ﺃﹶﻗﺴﺎ ِﻡ ﺍﳌﹶﻴﺘ ِﺔ ﻭﺫِﻛﺮ‪‬ﻫـﺎ ﺑﻌـﺪ‪‬ﻫﺎ ﻣِـﻦ ﻗﹶﺒﻴـﻞ‬ ‫)‪(١٠‬‬
‫ﺕ ﲞﺼﻮﺻﻬﺎ ﻟﻠﺮﺩ‪ ‬ﻋﻠﻰ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻳﺄﻛﻠﻮ‪‬ﺎ ﻭ‪‬ﻳﺴﺘﺤﻠﹼﻮ‪‬ﺎ‪ .‬ﻭﺍﻟﺴﺒ‪‬ﻊ ﺍﺳـﻢ‪ ‬ﻳﻘﹶـ ‪‬ﻊ‬ ‫ﺫِﻛﺮ ﺍﳋﺎﺹ‪ ‬ﺑﻌﺪ ﺍﻟﻌﺎﻡ‪ ‬ﻭﺇﳕﺎ ﺫﹸﻛﺮ ‪‬‬
‫ﺏ ﻭﻳ‪‬ﻔ‪‬ﺘ ِﺮﺳ‪‬ﻬﺎ ﻛﺎ َﻷﺳ‪ِ ‬ﺪ ﻭﻣﺎ ﺩ‪‬ﻭﻧ‪‬ﻪ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺭﻭﺡ(‬
‫ﺏ ﻭﻳ‪‬ﻌ ‪‬ﺪ ‪‬ﻭ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺪﻭﺍ ‪‬‬
‫ﻋﻠﻰ ﻣﺎ ﻟﻪ ﻧ‪‬ﺎ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ‪‬ﻳﺘﻮﻫ‪‬ﻢ ﺃﻥﹼ ﻣﺎ ﹶﺃ َﹶﻛ ﹶﻞ ﺍﻟﺴ‪‬ﺒ ‪‬ﻊ ﺍﻧ ‪‬ﻌﺪﻡ ﻓﻼ ﻳ‪‬ﺤ ‪‬‬
‫ﺴ ‪‬ﻦ ﲢﺮﳝ‪‬ﻪ ﻓﻮﺟ ‪‬ﻪ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﳌﺮﺍ ‪‬ﺩ ﺍﻟﺒﺎﻗﻲ ﺑﻌﺪ ﺃﻛِﻠﻪ ﻣﻨـﻪ‪،‬‬ ‫)‪(١١‬‬
‫ﻓﺘﺄﻣ‪‬ﻞ‪) .‬ﲨﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻨﻪ[ ﺃﻱ ﺑﻌﻀ‪‬ﻪ ﻭﻣﺎ ‪‬‬
‫ﺕ ﺑِﺠﺮﺣِﻪ ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺟ‪‬ﻮﺍﺭِﺡ ﺍﻟﺼﻴ ِﺪ ﺇﺫﺍ ﺃﹶﻛﻠﺖ‪ِ ‬ﻣﻤ‪‬ﺎ ﺍﺻﻄﺎﺩﺗ‪‬ﻪ ﻟﹶﻢ ﺗ‪‬ﺤﻞﹼ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١٢‬‬
‫ﺕ ‪ ،‬ﻭﻓِﻴـ ِﻪ‬
‫ﺤﻘﹶﻪ ﺍﻹﻧـﺴ‪‬ﺎ ﹸﻥ ﺑِﺎﻟـﺬﱠﺑﺢِ ‪ ،‬ﻗﹶﺒـ ﹶﻞ ﺃﹶﻥ ‪‬ﻳﻤ‪‬ـﻮ ‪‬‬
‫ﳊ‪‬ﻴﻮ‪‬ﺍ ﹶﻥ ﺍﻟﺬِﻱ ﹶﻟ ِ‬
‫ﷲ ﺗﻌﺎﱃ ﻣِﻦ ﺟ‪‬ﻤﻴ ِﻊ ﻣ‪‬ﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ ﺍ ﹶ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﻻ ﻣﺎ ﺫﻛﻴﺘﻢ﴾[ ﺍﺳﺘ‪‬ﺜﻨ‪‬ﻰ ﺍ ُ‬ ‫)‪(١٣‬‬
‫ﲔ ﻓﻘﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ﺇﻻ ﻣﺎ ﺫﻛﻴﺘﻢ﴾ ﺭﺍﺟﻊ ﺇﱃ ﺍﳌﻮﻗﹸﻮﺫﺓ ﻭﻣـﺎ ﺑﻌـﺪ‪‬ﻫﺎ‪،‬‬ ‫ﺣ‪‬ﻴﺎﺓﹲ ﻣ‪‬ﺴ‪‬ﺘ ِﻘﺮ‪‬ﺓﹲ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﺇﺫﹶﺍ ﺫﹸﺑﺢ ﺃﹶﺻﺒﺢ‪ ‬ﺣﻼ ﹰﻻ ﻳ‪‬ﺠﻮﺯ‪ ‬ﺃﹶﻛﻠﹸﻪ ﻟِﻠﻤ‪‬ﺴﻠ ِﻤ ‪‬‬
‫‪Å‬‬
‫‪٢٠‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ـﺼﺐ﴾ ﲨ ـﻊ ﻧــﺼﺎب وﻫ ـﻲ اﻷﺻــﻨﺎم﴿َو َ ْ‬
‫ان‬ ‫ـﺢ َــ َ ﴾ اﺳــﻢ ﴿اﻟﻨـ ُ ِ‬
‫اﻟ ـﺮوح)‪(١‬ﻣ ـﻦ ﻫــﺬه اﻷﺷــﻴﺎء ﻓــﺬﲝﺘﻤﻮه ﴿َو َﻣ ــﺎ ُذﺑ ِـ َ‬
‫)‪(٤‬‬ ‫)‪(٣)(٢‬‬

‫زﻻمِ﴾ ﲨـﻊ زﻟـﻢ ﺑﻔـﺘﺢ اﻟـﺰاي وﺿـﻤﻬﺎ ﻣـﻊ ﻓـﺘﺢ اﻟـﻼم ﻗـﺪح ﺑﻜـﺴﺮ اﻟﻘـﺎف‬ ‫ﺴﺘﻘﺴﻤﻮا﴾)‪ (٥‬ﺗﻄﻠﺒﻮا اﻟﻘﺴﻢ)‪(٦‬واﳊﻜﻢ ﴿ ِ ْ َ‬
‫ﺑـﺎﻻ ْ َ‬ ‫َ ْ َـ ْ ِ ُ ْ‬
‫? ﺃﻱ ﻛﺘﺎﺑﺔ‪١٢.‬ﲨﻞ ﻧـــــــــــــــــ‬ ‫? ﺃﻱ ﺧﺎﺩﻣﻬﺎ‪١٢.‬ﲨﻞ‬
‫ﺻﻐﲑ ﻻ رﻳﺶ ﻟﻪ وﻻ ﻧﺼﻞ وﻛﺎﻧﺖ ﺳﺒﻌﺔ ﻋﻨﺪ ﺳﺎدن اﻟﻜﻌﺒﺔ)‪(٧‬ﻋﻠﻴﻬﺎ أﻋﻼم وﻛﺎﻧﻮا ﳛﻜﻤﻮ‪‬ﺎ ﻓﺈن أﻣـﺮ‪‬ﻢ اﺋﺘﻤـﺮوا‬
‫ﻧـــــــ ﳚﻴﺒﻮ‪‬ﺎ‬

‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪½ :‬ﻣﺎ ﺫﲝﺘﻢ ﻣﻦ ﺫﻟﻚ ﻭﺑﻪ ﺭﻭﺡ ﻓﻜﻠﻮﻩ¼ ﻭﻋـﻦ ﻋﻠـﻲ‪ ‬ﻗـﺎﻝ‪½ :‬ﺇﺫﺍ ﺃﺩﺭﻛـﺖ‪ ‬ﺫﻛـﺎﺓ ﺍﳌﻮﻗـﻮﺫﺓ ﻭﺍﳌﺘﺮﺩ‪‬ﻳـﺔ ﻭﺍﻟﻨ‪‬ﻄﻴﺤـﺔ‬
‫ﺏ ﻣﺬﻛﻮﺭ‪) .‬ﺍﻹﻛﻠﻴﻞ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺺ ﺑﻌﻀ‪‬ﻬﻢ ﺍﻻﺳﺘﺜﻨﺎ َﺀ ﲟﺎ ﺃﹶﻛﻞ ﺍﻟﺴ‪‬ﺒ ‪‬ﻊ ﻷﻧﻪ ﺃﻗﺮ ‪‬‬
‫ﻭﻫﻲ ﺗ‪‬ﺤﺮ‪‬ﻙ ﻳﺪﺍ ﺃﻭ ﺭِﺟﻼ ﹶﻓ ﹸﻜﻠﹾﻬﺎ¼‪ ،‬ﻭﺧ‪ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﹶﺩﺭﻛﺘﻢ ﻓﻴﻪ ﺍﻟﺮﻭﺡ‪ [‬ﺃﻱ ﻣ ‪‬ﻊ ﺑﻘﺎﺀ ﺍﳊﻴﺎﺓ ﺍﳌﺴﺘ ِﻘﺮ‪‬ﺓ ﺣﻴﺚ ﻳ‪‬ﺘﺤﺮ‪‬ﻙ ﺑﺎﻻﺧﺘﻴﺎﺭ ﻓﺈﻥ ﱂ ﺗﻜـﻦ ﻓﻴـﻪ ﻫـﺬﻩ ﺍﻟﻘـﻮ‪‬ﺓﹸ ﻓـﻼ ‪‬ﻳﺤِـﻞﹼ‬ ‫)‪(١‬‬
‫ﺑِﺘﺬﻛﻴﺔ ﻷﻥ ﻣﻮﺗﻪ ﺣﻴﻨﺌﺬ ﻣ‪‬ﺤﺎﻝ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﺍﳌﺘﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺍﻟﺘﺬﻛﻴﺔ ﻣﻦ ﺍﻟﻨﻄﺢ ﻭﺍﳋﻨِﻖ ﻭﻏﲑﳘﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟﻨﺼﺐ﴾[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﻭﻣﺎ ﺃﻫﻞﹼ ﻟﻐﲑ ﺍﷲ﴾ ﻓﻬﻮ ﻣﻦ ﻋﻄﻒ ﺍﻟﻌﺎﻡ‪ ‬ﻋﻠﻰ ﺍﳋﺎﺹ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﺐ ﻭﱂ ﻳ‪‬ـﺬﻛﹶﺮ ﺍﲰ‪‬ﻬـﺎ ﻋﻨـﺪ ﺫﹶﲝـﻪ ﺑـﻞ ﻗﹸـﺼﺪ ﺗﻌﻈﻴ ‪‬ﻤﻬـﺎ ﺑﺬﹶﲝـﻪ‪،‬‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣﺎ ﺫﺑﺢ ﻋﻠﻰ ﺍﻟ‪‬ﻨﺼ‪‬ﺐ﴾[ ﺃﻱ ﻣﺎ ﻗﹸﺼﺪ ِﺑ ﹶﺬ‪‬ﺑﺤِـﻪ ﺍﻟﻨ‪‬ـﺼ‪ ‬‬ ‫)‪(٣‬‬
‫ﻓـ﴿ﻋﻠﻰ﴾ ﲟﻌﲎ ﺍﻟﻼﻡ ﻓﻠﻴﺲ ﻫﺬﺍ ﻣﻜﺮ‪‬ﺭﹰﺍ ﻣ ‪‬ﻊ ﻣﺎ ﺳﺒﻖ ﺇﺫ ﺫﺍﻙ ﻓﻴﻤﺎ ﺫﹸﻛﺮ ﻋﻨﺪ ﺫﹶﲝﻪ ﺍﺳ ‪‬ﻢ ﺍﻟﺼﻨ ِﻢ ﻭﻫـﺬﺍ ﻓﻴﻤـﺎ ﻗﹸـﺼﺪ ﺑﺬﹶﲝـﻪ ﺗﻌﻈـﻴ ‪‬ﻢ‬
‫ﺍﻟﺼﻨﻢ ﻣِﻦ ﻏﲑ ﺫِﻛﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺏ ﻭﻫﻲ ﺃﹶﺣﺠﺎﺭ‪ ‬ﻛﺎﻧـﺖ ﻣ‪‬ﻨـﺼﻮﺑ ﹰﺔ ﺣـﻮﻝﹶ ﺍﻟﺒﻴـﺖ ﻳ‪‬ـﺬ‪‬ﺑﺤ‪‬ﻮﻥ ﻋﻠﻴﻬـﺎ ﻭ‪‬ﻳﻌ‪‬ـﺪ‪‬ﻭﻥ‬ ‫ﺐ ﻭﺍﺣ ‪‬ﺪ ﺍﻷَﻧﺼﺎ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺟ‪‬ﻤ ‪‬ﻊ ﻧِﺼﺎﺏ[ ﻭﺍﻷَﻛﺜ ‪‬ﺮ ﻋﻠﻰ ﹶﺃ ﱠﻥ ﺍﻟ‪‬ﻨﺼ‪ ‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﷲ ﺃﹶﻛ ﹶﻞ ﻫﺬﺍ ﺍﻟﻠﱠﺤ ِﻢ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺤﺮ‪ ‬ﻡ ﺍ ُ‬
‫ﺐﻓ ‪‬‬‫ﻀﻌ‪‬ﻮﻧ‪‬ﻪ ﻋﻠﻰ ﺍﻟ‪‬ﻨﺼ‪ِ ‬‬ ‫ﺸﺮ‪‬ﺣ‪‬ﻮﻥ ﺍﻟﻠﱠﺤ ‪‬ﻢ ﻭ‪‬ﻳ ‪‬‬
‫ﻀﺤ‪‬ﻮﻧ‪‬ﻬﺎ ﺑِﺪﻣﺎ ِﺀ ﺗﻠﻚ ﺍﻟﺬﱠﺑﺎﺋِﺢِ ﻭ‪‬ﻳ ‪‬‬
‫ﺫﻟﻚ ﻗﹸﺮﺑ ﹰﺔ ﻭﻳ‪‬ﻨ ‪‬‬
‫ﺴﻤ‪‬ﻮﻥ ‪‬ـﺎ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺃﻥ ﺗﺴﺘﻘﺴِﻤﻮﺍ ‪ ...‬ﺇﱁ ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻫﻲ ﻗِﺪ‪‬ﺍﺡ‪) ‬ﺃﹶﻱ‪ ‬ﻗِﻄﹶﻊ‪ ‬ﺭ‪‬ﻗِﻴﻘﹶﺔﹲ ﻣِﻦ‪ ‬ﺍﻟﹾﺨ‪‬ﺸ‪‬ﺐِ ﺑِﻬ‪‬ﻴﹶﺌﺔِ ﺍﻟﺴ‪‬ﻬ‪‬ﺎﻡِ(ﻛﺎﻧﻮﺍ ﻳ‪‬ﺴﺘﻘـ ِ‬ ‫)‪(٥‬‬
‫ﺍﻷﻣﻮ ‪‬ﺭ ﻭﻗﺪ ﺍﺳﺘ‪‬ﺪﻝﹼ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﻘِﻤﺎﺭ ﻭﺍﻟﺘﻨﺠﻴﻢ ﻭﺍﻟﺮﻣﻞ ﻭﻛﻞﱢ ﻣﺎ ﺷﺎﻛﻠﻪ‪ ،‬ﻭﻋﺪ‪‬ﺍﻩ ﺑﻌﻀ‪‬ﻬﻢ ﺇﱃ ﻣﻨﻊ ﺍﻟﻘﹸﺮﻋـﺔ ﰲ ﺍﻷَﺣﻜـﺎﻡ‬
‫ﻭﻫﻮ ﻣﺮﺩﻭﺩ‪) .‬ﺍﻹﻛﻠﻴﻞ ﻣﺰﻳﺪﺍ ﻣﺎ ﺑﲔ ﺍﳍﻼﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻄﻠﺒﻮﺍ ﺍﻟﻘِﺴﻢ[ ﺑﻜﺴﺮ ﺍﻟﻘﺎﻑ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﺃﻱ ﺗﻄﻠﺒﻮﺍ ﻣ‪‬ﻌﺮِﻓ ﹶﺔ ﺍﻟﻘِﺴﻢ ﺃﻭ ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ﻋﻠﻰ ﻣﻌـﲎ ﺗﻄﻠﺒـﻮﺍ ﲤﻴﻴـ ‪‬ﺰ ﻣـﺎ‬ ‫)‪(٦‬‬
‫ﻉ ﻓﻴﻪ ﻭﻳﺆﻳ‪‬ﺪ ﻫﺬﺍ ﻗﻮﻟﹸﻪ ½ﻭﺍﳊﹸﻜ ‪‬ﻢ¼ ﻓﻜﺄ‪‬ﺎ ﺗ‪‬ﻘﺴِﻢ ﳍﻢ ﻭﺗ‪‬ﺤﻜﹸﻢ ﺑﻴﻨ‪‬ﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺗﺮﻳﺪﻭﻥ ﺍﻟﺸﺮﻭ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻛﺎﻧﺖ ﺳﺒﻌ ﹰﺔ ﻋﻨﺪ ﺳﺎ ِﺩ ِﻥ ﺍﻟﻜﻌﺒ ِﺔ[ ﻭﻛﺎﻧﺖ ﺃﺯﻻﻣ‪‬ﻬﻢ ﺳ‪‬ﺒ ‪‬ﻊ ﻗِﺪﺍ ٍ‬
‫ﺡ ﻣﺴﺘﻮﻳﺔ ﻣﻜﺘﻮﺏ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ½ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِـﻲ ‪‬ﺭﺑ‪‬ـﻲ¼ ﻭﻋﻠـﻰ‬ ‫)‪(٧‬‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﺎ ½ﻧ‪‬ﻬﺎﻧِﻲ ‪‬ﺭﺑ‪‬ﻲ¼ ﻭﻋﻠﻰ ﻭﺍﺣﺪ ½ﻣِﻨﻜﹸﻢ¼ ﻭﻋﻠﻰ ﻭﺍﺣﺪ ½ﻣِﻦ ﻏﹶﲑِﻛﹸﻢ¼ ﻭﻋﻠﻰ ﻭﺍﺣﺪ ½ﻣﻠﺼﻖ¼ ﻭﻋﻠﻰ ﻭﺍﺣـﺪ ½ﺍﻟﻌﻘـﻞ¼ ﻭﻭﺍﺣـﺪ‬
‫ﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺳﻔﺮﺍ ﺃﻭ ﲡﺎﺭﺓ ﺃﻭ ﻧﻜﺎﺣﺎ ﺃﻭ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻧـﺴﺐ ﺃﻭ ﺃﻣـ ِﺮ ﻗﺘﻴـﻞ‬ ‫½ﻏﻔﻞ¼ ﺃﻱ ﻟﻴﺲ ﻋﻠﻴﻪ ﺷﻲﺀ ﻭﻛﺎﻧﺖ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ‪‬‬
‫ﺃﻭ ﺗ‪‬ﺤﻤ‪‬ﻞ ‪‬ﻋﻘﹾﻞٍ ﺃﻭ ﻏﲑِ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟ ِﻌﻈﹶﺎﻡ ﺟﺎﺀﻭﺍ ﺇﱃ ﻫﺒﻞ ﻭﻛﺎﻥ ﺃﻋﻈ ‪‬ﻢ ﺻﻨﻢ ﻟﻘﺮﻳﺶ ﲟﻜﺔ ﻭﻛـﺎﻥ ﰲ ﺍﻟﻜﻌﺒـﺔ ﻭﺟـﺎﺀﻭﺍ ﲟﺎﺋـﺔ‬
‫ﺩﺭﻫﻢ ﻭﺃﻋﻄﻮﻫﺎ ﺻﺎﺣﺐ ﺍﻟﻘﺪﺍﺡ ﺣﱴ ‪‬ﻳﺠِﻴﻠﹶﻬﺎ ﳍﻢ ﻓﺈﻥ ﺧﺮﺝ ½ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧِﻲ ‪‬ﺭﺑ‪‬ﻲ¼ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﺍﻷﻣ ‪‬ﺮ ﻭﺇﻥ ﺧﺮﺝ ½‪‬ـﺎﱐ ‪‬ﺭﺑ‪‬ـﻲ¼ ﱂ ﻳﻔﻌﻠـﻮﺍ‬
‫ﻭﺇﺫﺍ ﺃﺟﺎﻟﻮﺍ ﻋﻠﻰ ﻧﺴﺐ ﻓﺈﻥ ﺧﺮﺝ ½ﻣﻨﻜﻢ¼ ﻛﺎﻥ ﻭﺳﻄﺎ ﻓﻴﻬﻢ ﻭﺇﻥ ﺧﺮﺝ ½ﻣـﻦ ﻏﲑﻛـﻢ¼ ﻛـﺎﻥ ﺣﻠﻔـﺎ ﻓـﻴﻬﻢ ﻭﺇﻥ ﺧـﺮﺝ ½ ‪‬ﻣﻠﹾـﺼ‪‬ﻖ¼‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺣﺎﻟﻪ ﻭﺇﻥ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ½ﺍﻟﻌﻘﻞ¼ ﻭﻫﻮ ﺍﻟﺪﻳﺔ ﻓﻤ‪‬ﻦ ﺧﺮﺝ ﻋﻠﻴﻪ ﻗﺪﺡ ½ﺍﻟﻌﻘﻞ¼ ﲢﻤﻠﻪ ﻭﺇﻥ ﺧﺮﺝ ½ﺍﻟﻐﻔﻞ¼ ﺃﹶﺟـﺎﻟﹸﻮﺍ ﺛﺎﻧﻴـﺎ ﺣـﱴ‬
‫ﺏ ﻋﻠﻴﻬﻢ ﻓﻨ‪‬ﻬﺎﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻭﺣﺮ‪‬ﻣﻪ ﻭﲰ‪‬ﺎﻩ ﻓِﺴﻘﺎ‪) .‬ﺧﺎﺯﻥ(‬ ‫ﻳ‪‬ﺨﺮﺝ‪ ‬ﺍﳌﻜﺘﻮ ‪‬‬

‫‪٢١‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫اﻟﻴﻮم ﻳ َ َِﺲ‬
‫ﻋﺎمﻞﺣﺠﺔ اﻟﻮداع ‪َ ْ َ ْ َ ﴿ :‬‬ ‫ﻓﺴﻖ ﴾)‪ (١‬ﺧﺮوج ﻋﻦ اﻟﻄﺎﻋﺔ‪ ،‬و ﻧﺰل)‪ (٢‬ﻳﻮم ﻋﺮﻓﺔ‬ ‫وإن ‪‬ﺘﻬﻢ اﻧﺘﻬﻮا ﴿ ذٰ ِ ُ ْ‬
‫ﻜﻢ ِ ْ ٌ‬
‫)‪(٣‬‬
‫? ﻣﺘﻌﻠﻖ ﺑـ ½ ﻳﺌﺲ ¼‪١٢.‬ﲨ‬
‫ﻮم‬ ‫اﺧﺸﻮن َ ْ َ‬
‫اﻟﻴ ـ ْ َ‬ ‫دﻳﻨﻜﻢ﴾ أن ﺗﺮﺗﺪوا ﻋﻨﻪ ﺑﻌﺪ ﻃﻤﻌﻬﻢ ﰲ ذﻟﻚ ﳌﺎ رأوا ﻣﻦ ﻗﻮﺗـﻪ ﴿ﻓ ََﻼ َ ْ َ ْ‬
‫ﺗﺨﺸﻮ ُْﻢ َو ْ َ ْ ِ‬
‫ﺃﻱ ﺁﻳﺔ ﺣﻼﻝ ﻭﺣﺮﺍﻡ‪١٢.‬ﲨﻞ‬
‫ﻳﻦ َﻛ َ ُ ْوا ِ ْ‬
‫ﻣﻦ ِ ْ ِ ُ ْ‬ ‫اﻟﺬ ْ َ‬
‫ِ‬
‫اﺗﻤﻤﺖ ﻋَ ﻠ ْ ُ ْ‬ ‫ﻛﻤﻠﺖ َ ُ ْ‬
‫ﻜﻢ ِ ْ َ ُ ْ‬ ‫َْ َ ْ ُ‬
‫?‬
‫ﻌﻤﺘ ِـ ْﻲ﴾ ﺑﺈﻛﻤﺎﻟﻪ‬
‫َﻴﻜﻢ ِ ْ َ‬ ‫دﻳﻨﻜﻢ ﴾ أﺣﻜﺎﻣﻪ و ﻓﺮاﺋﻀﻪ ﻓﻠﻢ ﻳ ل ﺑﻌﺪﻫﺎ ﺣﻼل وﻻ ﺣﺮام ﴿َو َ ْ َ ْ ُ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﺃﻱ ﺍﻟﺪﻳﻦ‪١٢.‬ﺻﺎﻭﻱ <‬

‫ج‬
‫ﻣﺨﻤﺼﺔ ٍ﴾ ﳎﺎﻋﺔ إﱃ أﻛﻞ‬
‫اﺿ ُ ِ ْ َ ْ َ َ‬ ‫رﺿﻴﺖ﴾ أي اﺧﱰت ﴿ َ ُ ُ‬
‫وﻗﻴﻞ ﺑﺪﺧﻮل ﻣﻜﺔ آﻣﻨﲔ ﴿َو َ ِ ْ ُ‬
‫)‪(٨‬‬
‫ﺳﻼ َم ِ ْ ً‬
‫دﻳﻨﺎ ﻓ َ ِ‬
‫َﻤﻦ ْ‬ ‫ﻜﻢ ْاﻻِ ْ َ‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺫﻟﻜﻢ ﻓﺴﻖ﴾[ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻻﺳﺘﻘﺴﺎﻡ ﺑﺎﻷﺯﻻﻡ ﻭﻭ‪‬ﺟ ‪‬ﻪ ﻛﻮﻧِﻪ ِﻓﺴﻘﺎ ﻷﻧﻪ ﺩ‪‬ﺧﻮﻝ ﰲ ﻋِﻠ ِﻢ ﺍﻟﻐ‪‬ﻴﺐ‪ .‬ﻭﻗﻴﻞ ﴿ﺫﻟﻜﻢ﴾ ﺇﺷـﺎﺭﺓﹲ‬ ‫)‪(١‬‬
‫ﺇﱃ ﺟ‪‬ﻤﻴ ِﻊ ﻣﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻭﻛﻞﱞ ﺻﺤﻴﺢ‪) .‬ﲨﺎﻟﲔ‪ ،‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧﺰﻝ[ ﺃﹶ ﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺑﻴﺎ ِﻥ ﺳ‪‬ﺒ‪‬ﺐِ ﻧ‪‬ﺰﻭﻝِ ﺍﻵﻳﺔِ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭ‪ ‬ﻓﹾﻖِ ﻋﺎﺩﺗِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﳊﺞ‪).‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺠ ِﺔ ﺍﻟﹾ ‪‬ﻮﺩ‪‬ﺍﻉِ[ ﻳﻌﲏ ﻳﻮ ‪‬ﻡ ﺍﳉﹸﻤ‪‬ﻌ ِﺔ ﻓﹶﻜﺎ ﹶﻥ ﻋِﻴﺪ‪‬ﻳ ِﻦ ﺑﻞ ﺛﻼﺛ ﹶﺔ ﺃﹶﻋﻴﺎﺩٍ؛ ﻳ‪‬ﻮﻡ ﻧﺰﻭﻟِﻬﺎ ﻭﻳﻮﻡ ﺍﳉﹸﻤ‪‬ﻌ ِﺔ ﻭﺍ ﹶ‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﺎ ‪‬ﻡ ‪‬ﺣ ‪‬‬ ‫)‪(٣‬‬
‫ﺏ ﻗﻮﻝِ ﺍﻟﻘﺎﺋﻞ‪ ،‬ﻭﻫﻮ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﺍﻟﻴﻮ ‪‬ﻡ ﺃﻛﻤﻠـﺖ‪ ‬ﻟﻜـﻢ ﺩِﻳـﻨ‪‬ﻜﻢ﴾ ﻳ‪‬ﻘﺘـﻀﻲ ﺃﻧـﻪ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺣﻜﺎﻣ‪‬ﻪ ﻭﻓﹶﺮﺍِﺋﻀ‪‬ﻪ‪ ...‬ﺇﱁ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍ ِ‬ ‫)‪(٤‬‬
‫ﻛﺎﻥ ﻧﺎﻗﺼﹰﺎ ﻗﺒ ﹶﻞ ﺫﻟـﻚ ﻭﺃﻧـﻪ ﻣـﺎ ﹶﻛﻤ‪‬ـ ﹶﻞ ﺇﻻ ﰲ ﺁﺧِـ ِﺮ ﻋ‪‬ﻤـﺮِﻩ‪ ،‬ﻭﺇﻳـﻀﺎﺣ‪‬ﻪ ﺃ ﱠﻥ ﺍﳌـﺮﺍ ‪‬ﺩ ِﺑﻜﹶﻤﺎﻟِـﻪ ﻋ‪‬ـ ‪‬ﺪ ‪‬ﻡ ﺍﻻﺣﺘﻴـﺎﺝ ﺇﱃ ﻧـﺰﻭﻝ ﺷـﻲﺀ ﻣـﻦ‬
‫ﺍﻟﻔﹶﺮﺍﺋِﺾ ﻭﺍﻷَﺣﻜﺎﻡ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻠﻢ ‪‬ﻳﱰِﻝ ﺑﻌﺪ‪‬ﻫﺎ ﺣﻼﻝ ﻭﻻ ﺣﺮﺍﻡ[ ﺃﻱ ﺁﻳ ﹸﺔ ﺣﻼ ٍﻝ ﺃﻭ ﺣﺮﺍﻡ ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺃﻧﻪ ﻧﺰﻝ ﺑﻌﺪﻫﺎ ﺁﻳـ ﹸﺔ ﻣﻮﻋﻈـﺔ ﻭﻫـﻲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‬ ‫)‪(٥‬‬
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‫﴿ﻭﺍﺗﻘﻮﺍ ﻳﻮﻣﺎ ‪‬ﺗﺮ ‪‬ﺟﻌﻮﻥ ﻓﻴﻪ ﺇﱃ ﺍﷲ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ .[٢٨١ :‬ﺗﺄﻣ‪‬ﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺭﺿﻴﺖ﴾[ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻣﺴﺘﺄﻧﻔﺔ ﻟِﺒﻴﺎﻥ ﺍﳊﺎﻝ ﻭﻟﻴﺴﺖ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﴿ﺃﻛﻤﻠﺖ﴾ ﻷﻧﻪ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﱂ ﻳ‪‬ـﺮﺽ‪ ‬ﺍﻹﺳـﻼ ‪‬ﻡ‬ ‫)‪(٦‬‬
‫ﺩِﻳﻨﹰﺎ ﺇﻻ ﺍﻟﻴﻮ ‪‬ﻡ ﻭﻟﹶﻢ ﻳ‪‬ﺮﺿ‪‬ﻪ ﻗﹶﺒـ ﹶﻞ ﺫﻟـﻚ ﻭﻟـﻴﺲ ﻛـﺬﻟﻚ ﻷﻥﹼ ﺍﻹﺳـﻼ ‪‬ﻡ ﻟﹶـﻢ ﻳ‪‬ـ ‪‬ﺰ ﹾﻝ ﻣ‪‬ﺮﺿِـﻴﹰﺎ ﷲ ﻭﻟﻠـﻨﱯ‪ ‬ﻋﺰ‪‬ﻭﺟـﻞﹼ ﻭﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ‬
‫ﻭﺃﺻﺤﺎﺑِﻪ ﻣ‪‬ﻨ ﹸﺬ ﺃﹶﺭﺳ‪‬ﻠﹶﻪ‪ .‬ﻭ½ ‪‬ﺭﺿِﻲ‪ ¼‬ﻣ‪‬ﺘﻌﺪ‪ ‬ﻟِﻮﺍﺣ ٍﺪ ﻭ﴿ﺍﻹﺳﻼﻡ﴾ ﻣﻔﻌﻮﻟﹸﻪ ﻭ﴿ ِﺩﻳﻨﺎ﴾ ﲤﻴﻴﺰ‪ .‬ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ‬
‫ﻼ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻗﺎﻝ ﻳﺎ ﺃﻣﲑ‪ ‬ﺍﳌﺆﻣﻨﲔ! ﺁﻳ ﹲﺔ ﰲ ﻛﺘﺎﺑِﻜﻢ ﺗ‪‬ﻘﺮﺅ‪‬ﻭ‪‬ﺎ ﻟﹶﻮ ﻋﻠﻴﻨﺎ ﻣ‪‬ﻌﺸ ‪‬ﺮ ﺍﻟﻴﻬﻮﺩ ﻧ‪‬ﺰﻟﺖ‪ ‬ﻻﺗ‪‬ﺨ‪‬ﺬﹾﻧﺎ ﺫﻟـﻚ ﺍﻟﻴـﻮ ‪‬ﻡ ﻋِﻴـﺪﺍ‬
‫ﻗﺎﻝ ﺇﻥﹼ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻗﺎﻝ ﹶﺃﻱ‪ ‬ﺁﻳﺔ؟ ﻗﺎﻝ ﴿ﺍﻟﻴﻮﻡ ﺃﻛﻤﻠﺖ ﻟﻜﻢ ﺩﻳﻨﻜﻢ ﻭﺃﲤﻤﺖ ﻋﻠﻴﻜﻢ ﻧﻌﻤﱵ﴾ ﺍﻵﻳﺔ‪ ،‬ﻗﺎﻝ ﻋﻤﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻗـﺪ ﻋﺮﻓﻨـﺎ ﺫﻟـﻚ ﺍﻟﻴـﻮﻡ‬
‫ﻭﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻧﺰﻟﺖ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻫﻮ ﻗﺎﺋﻢ ِﺑﻌ‪‬ﺮﻓﹶﺔ ﻳﻮ ‪‬ﻡ ﺍﳉﹸ ‪‬ﻤﻌﺔ ﺑﻌ ‪‬ﺪ ﺍﻟﻌـﺼﺮ ﹶﺃﺷـﺎ ‪‬ﺭ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﺇﱃ ﺃﻥﹼ‬
‫ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻛﺎﻥ ِﻋﻴﺪﹰﺍ ﻟﻨﺎ ﻭﻛﺬﻟﻚ ﺍﳌﻜﺎ ﹸﻥ‪ .‬ﻭﺭ‪‬ﻭﻱ ﺃﻧﻪ ﳌﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ‪‬ﺑﻜﻰ ﻋﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘـﺎﻝ ﺍﻟـﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳ ﻠﹼﻢ ﻟﻪ ))ﻣﺎ ﻳ‪‬ﺒﻜِﻴﻚ‪ ‬ﻳﺎ ﻋ‪‬ﻤﺮ‪ ((‬ﻗﺎﻝ ﺃﹶﺑﻜﺎ ﻧِﻲ ﺃﹶ ﻧ‪‬ﺎ ﻛﻨﺎ ﰲ ﺯﻳﺎﺩﺓٍ ﻣ‪‬ﻦ ﺩِﻳﻨﻨﺎ ﻓﺈﺫﺍ ﻗﺪ ﻛﹶﻤ‪‬ـﻞﹶ ﻭﺇﻧـﻪ ﻻ ﻳ‪‬ﻜﻤ‪‬ـﻞﹸ ﺷـﻲﺀٌ ﺇﻻ ﻧ‪‬ﻘﹶـﺺ‪،‬‬
‫ﻓﻘﺎﻝ ﺻ ﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ))ﺻﺪﻗﺖ‪ ((‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻵﻳﺔﹸ ﺗ‪ ‬ﻨﻌِﻲ ﺭ‪‬ﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻤﺎ ﻟﹶﺒِﺚﹶ ﺑﻌـﺪ‪ ‬ﺫﻟـﻚ ﺇﻻ‬
‫ﺃﹶﺣ‪‬ﺪﺍﹰ ﻭ‪‬ﺛﹶﻤﺎﻧِﲔ ﻳﻮﻣ ﺎﹰ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍِﺧﺘ‪‬ﺮﺕ‪ [‬ﺇﳕﺎ ﻓﺴﺮ ﺑﻪ ِﻟ‪‬ﻴﺼِﺢ‪ ‬ﺗﻌﺪﻳﺘ‪‬ﻪ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻭﻫﻮ﴿ﺩﻳﻨﺎ﴾‪ ،‬ﻭﺍﳌﻨﺼﻮﺏ ﺍﻟﺜﺎﱐ ﻳ‪‬ﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌـﻮﻻ ﺛﺎﻧﻴـﺎ‬ ‫)‪(٧‬‬
‫ﺕ ﻟﹶﻜ ‪‬ﻢ ﺍﻹﺳﻼ ‪‬ﻡ ﺩﻳﻨﹰﺎ¼ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺟ‪‬ﻌﻠﻪ ﲤﻴﻴﺰﺍ ﺃﻭ ﺣﺎﻻ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺻﻴ‪‬ﺮ ‪‬‬
‫ﻋﻠﻰ ﺗﻀﻤﲔ﴿ﺭﺿﻴﺖ‪ ﴾‬ﻣﻌﲎ ﺍﻟﺘﺼﻴﲑ‪ ،‬ﻓﺘﻘﺪﻳﺮ‪‬ﻩ ½ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﻤﻦ ﺍﺿﻄﺮ‪ ...‬ﺇﱁ﴾[ ﻭ‪‬ﻗﻌﺖ ﻫﺬﻩ ﺍﻵﻳ ﹸﺔ ﻫﻨـﺎ ﻭﰲ ﺍﻟ‪‬ﺒﻘﹶـﺮ‪‬ﺓ ﻭﺍﻷَﻧﻌـﺎ ِﻡ ﻭﺍﻟﻨﺤـ ِﻞ ﻭﱂ ﻳ‪‬ـﺬﻛﺮ ﺟـﻮﺍ ‪‬‬
‫ﺏ ﺍﻟـﺸﺮﻁِ ﺇﻻ ﰲ ﺍﻟﺒﻘـﺮﺓ‬ ‫)‪(٨‬‬
‫‪Å‬‬
‫‪٢٢‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫رﺣﻴﻢ )‪﴾(۳‬‬ ‫ﷲ ٌَُْ‬
‫ﻏﻔﻮر ﴾ ﻟﻪ ﻣﺎ أﻛﻞ ﴿ ِ ْ ٌ‬ ‫ﻣﺘﺠﺎﻧﻒ ﴾ ﻣﺎﺋﻞ ﴿ ِ ْ ٍ‬
‫ﻻﺛﻢ﴾ ﻣﻌﺼﻴﺔ ﴿ﻓ َِﺎن ا َ‬ ‫ﺷﻲء ﳑﺎ ﺣﺮم ﻋﻠﻴﻪ )‪ (١‬ﻓﺄﻛﻠﻪ)‪ ﴿(٢‬ﻏَ ْ َ ُ َ َ ِ ٍ‬
‫)‪(٣‬‬

‫ﺑﻪ ﰲ إﺑﺎﺣﺘﻪ ﻟﻪ‪ ،‬ﲞﻼف اﳌﺎﺋﻞ ﻹﺛﻢ أي اﳌﺘﻠﺒﺲ ﺑﻪ)‪ (٤‬ﻛﻘﺎﻃﻊ ا ﻟﻄﺮﻳﻖ واﻟﺒﺎﻏﻲ ﻣﺜﻼ ﻓﻼ ﳛﻞ ﻟﻪ اﻷﻛﻞ ﴿ َ ْﺴ ﺌَ ُ ْ َ َ‬
‫ﻠﻮﻧﻚ﴾‬
‫ﻣﻦ ‪. . .‬‬ ‫ﺒﺖ﴾ اﳌﺴﺘﻠﺬات ﴿َو﴾ ﺻﻴﺪ ﴿ َﻣﺎ َ ْ ُ ْ‬
‫ﻋﻠﻤﺘﻢ‬ ‫ُﻞ ا ُِﺣﻞ َ ُ ُ‬
‫ﻜﻢ اﻟﻄ ٰ ُ‬ ‫ﻳﺎ ﳏﻤﺪ ﴿ َﻣﺎ ذ َۤا ا ُِﺣﻞ َﻟ ُ ْﻢ﴾ ﻣﻦ اﻟﻄﻌﺎم ﴿ﻗ ْ‬
‫)‪(٨‬‬ ‫)‪(٧)(٦‬‬ ‫)‪(٥‬‬
‫َ‬

‫ﻓﻴﻘﺪ‪ ‬ﺭ ﰲ ﻏﲑِﻫﺎ ﻭﻫﻮ ½ﻓﻼ ﺇﰒﹶ ﻋﻠﻴﻪ¼‪) .‬ﲨﻞ(‬

‫ﻗﻮﻟﻪ‪] :‬ﳑﺎ ‪‬ﺣﺮ‪ ‬ﻡ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﺘ‪‬ﺼِﻞ ﺑِﺬﻛ ِﺮ ﺍﶈﺮ‪‬ﻣﺎ ِ‬
‫ﺕ‪ ،‬ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺍﻋﺘﺮﺍﺽ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺄﻛﻠﻪ[ ﺇﳕﺎ ﺯﺍﺩ ﻫﺬﺍ ﻷﻥﹼ ﺍﻻﺿﻄﺮﺍﺭ ﻭﺍﻻﺣﺘﻴﺎﺝ ﺑﻐﲑ ﺃﹶﻛﻞ ﻻ ﻳ‪‬ﻮ ِﺟ ‪‬‬
‫ﺐ ﺍﻹﰒﹶ ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻐ‪‬ﻔﺮﺍﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻌﺼﻴﺔٍ[ﺑﺄﻥ ‪‬ﻳﺄ ﹸﻛﹶﻠﻬﺎ ‪‬ﺗﻠﺬﱡﺫﹰﺍ ﺃﻭ ‪‬ﻣﺠﺎ ِﻭﺯﹰﺍ ﺣﺪ‪ ‬ﺍﻟﺮ‪‬ﺧﺼ ِﺔ‪) .‬ﲨﺎﻟﲔ(‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﳌ‪‬ﺘ ﹶﻠﺒ‪‬ﺲ ﺑﻪ[ ﻭﻋﻨﺪﻧﺎ ﺍ ﹸ‬
‫ﳌﻄِﻴ ‪‬ﻊ ﻭﺍﻟﻌ‪‬ﺎﺻِﻲ ﺳ‪‬ﻮﺍﺀٌ ﰲ ﺍﻟ ‪‬ﺮﺧ‪‬ﺺِ‪) .‬ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍ ﹸ‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳﺴﺌﻠﻮﻧﻚ ﻣﺎ ﺫﺁ ﺃﹸﺣﻞ ﳍﻢ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻬﺎ ﺇﺑﺎﺣﺔ ﺍﻟﻄﻴﺒﺎﺕ ﻭﻣﻔﻬﻮﻣ‪‬ـﻪ ﲢـﺮﱘ‪ ‬ﺍﳋﺒﺎﺋـﺚ ﻭﻫـﻲ ﺃﺻـﻞ ﰲ ﺑـﺎﺏ ﺍﻷﻃﻌﻤـﺔ‬ ‫)‪(٥‬‬
‫ﻭﺇﺑﺎﺣﺔ ﺍﻟﺼﻴﺪ ﺑﺎﳉﻮﺍﺭﺡ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﺴﺒﺎﻉ ﻭﺍﻟﻄﻴﻮﺭ ﺑﺸﺮﻁ ﺗﻌﻠﻴﻤﻬﺎ ﻭﺃﻥ ﺗ‪‬ﻤـﺴِﻚ ﺍﻟـﺼﻴ ‪‬ﺪ ﻋﻠـﻰ ﺻـﺎﺣﺒﻬﺎ ﺑـﺄﻥ ﻻ ﺗﺄﻛـﻞ ﻣﻨـﻪ‪ ،‬ﻓـﺎﻥ‬
‫ﳊﻴ‪‬ـﻮﺍﻥ‬
‫ﺖ ﻣﻨﻪ ﻓﺈﳕﺎ ﺃﻣﺴﻜﺖ‪ ‬ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﰲ ﺍﻵﻳﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻨﺪ ﺍﻹﺭﺳﺎﻝ ﻭﻓﻴﻬﺎ ﺟﻮﺍﺯ‪ ‬ﺗﻌﻠـﻴﻢ ﺍ ﹶ‬ ‫ﺃﻛﻠ ‪‬‬
‫ﻭﺿﺮﺑِﻪ ﻟﻠﻤ‪‬ﺼﻠﺤﺔ ﻷﻥ ﺍﻟﺘﻌﻠﻴﻢ ﻳ‪‬ﺤﺘﺎﺝ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺍﺳﺘ‪‬ﺪﻝﹼ ﺑﺎﻵﻳﺔ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﺍﺗ‪‬ﺨﺎﺫ ﺍﻟﻜﻠﺐ ﻟﻠﺼﻴﺪ ﻭﻳﻘـﺎﺱ ﺑـﻪ ﻟﻠﺤﺮﺍﺳـﺔ‪ ،‬ﻭﺑﻘﻮﻟـﻪ‪:‬‬
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‫ﺏ ﻭﺍﻟﺒـﺎﺯﻱ‬ ‫﴿ﻣﻜﻠﺒﲔ﴾ ﻣ‪‬ﻦ ﻗﺎﻝ ﻻ ﻳ‪‬ﺤﻞﹼ ﺇﻻﹼ ﺻﻴ ‪‬ﺪ ﺍﻟﻜﻠﺐ ﺧﺎﺻ‪ ‬ﹰﺔ ﻭ ‪‬ﺭﺩ‪ ‬ﺑﻌﻤﻮﻡ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻭﻋﻦ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﻗـﺎﻝ ﺍﳉـﻮﺍﺭﺡ‪ ‬ﺍﻟﻜـﻼ ‪‬‬
‫ﺐ ﺍ‪‬ﻮﺳﻲ ﺃﻭ ﺑﺎﺯ‪‬ﻩ ﺃﻭ ﺻـﻘﺮ‪‬ﻩ ﺃﻭ ﻋﻘﺎﺑ‪‬ـﻪ ﻓﻴ‪‬ﺮﺳـﻠﹸﻪ ﻓﻴﺄﺧـﺬ ﻗـﺎﻝ ﻻ ﺗﺄﻛﻠﹾـﻪ‬ ‫ﻭﺍﻟﻔﻬ ‪‬ﺪ ﻭﺍﻟﺼﻘ ‪‬ﺮ ﻭﺃﺷﺒﺎﻫ‪‬ﻬﺎ‪ ،‬ﻭﻋﻨﻪ‪ :‬ﰲ ﺍﳌﺴﻠﻢ ﻳﺄﺧﺬ ﻛﻠ ‪‬‬
‫ﺖ ﻷﻧﻪ ﻣِﻦ ﺗﻌﻠﻴﻢ ﺍ‪‬ﻮﺳﻲ ﻭﺇﳕﺎ ﻗﺎﻝ ﺍﷲ ﴿ﺗﻌﻠﻤـﻮ‪‬ﻦ ﳑـﺎ ﻋﻠﻤﻜـﻢ ﺍﷲ﴾ ﻋﻠﻴـﻪ‪ ،‬ﻭﻋﻨـﻪ ﰲ ﻗﻮﻟـﻪ‪﴿:‬ﻭﺍﺫﻛـﺮﻭﺍ ﺍﺳـﻢ ﺍﷲ‬ ‫ﻭﺇﻥ ﲰ‪‬ﻴ ‪‬‬
‫ﻋﻠﻴﻪ﴾ ﻗﺎﻝ ½ﺇﺫﺍ ﺃﹶﺭﺳﻠﺖ‪ ‬ﺟﺎﺭﺣ‪‬ﻚ ﻓﻘﻞ‪ :‬ﺑﺴﻢ ﺍﷲ ﻭﺇﻥ ﻧﺴﻴﺖ‪ ‬ﻓﻼ ‪‬ﺣ ‪‬ﺮﺝ‪ ،¼‬ﻭﺍﺳﺘ‪‬ﺪﻝﹼ ﺑﻌﻤﻮﻡ ﺍﻵﻳﺔ ﻋﻠﻰ ﺇﺑﺎﺣ ِﺔ ﺻﻴ ِﺪ ﺍﻷﺳـﻮ ِﺩ ﺍﻟﺒـﻬﻴ ِﻢ‬
‫ﺖ ﻣﻨﻪ‪ ،‬ﻭ ‪‬ﺭﺩ‪ ‬ﺑﺘﻔـﺴﲑﻩ ﰲ ﺍﳊـﺪﻳﺚ ﺑـﺄﻥ ﻻ ﺗﺄﻛـ ﹶﻞ ﻣﻨـﻪ‪ ،‬ﻭﺍﺳـﺘ‪‬ﺪﻝﹼ‬ ‫ﺧﻼﻓﺎ ِﻟﻤ‪‬ﻦ ‪‬ﻣ‪‬ﻨﻌ‪‬ﻪ ﻭﺑﻌﻤﻮ ِﻡ ﴿ﺃﻣﺴﻜﻦ﴾ ﻣ‪‬ﻦ ﺃﹶﺑﺎﺡ‪ ‬ﺍﻟﺼﻴ ‪‬ﺪ ﻭﻟﻮ ﺃﻛﻠ ‪‬‬
‫ﻗﻮﻡ ﺑﺎﻷَﻣﺮ ﺑﺎﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﻻ ﻳ‪‬ﺴﻤ‪‬ﻰ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺼﻴﺪ ﻻ ﻳ‪‬ﺤﻞﹼ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﳌﺴﺘﻠﺬﹼﺍﺕ[ ﺃﻱ ﻋﻨﺪ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﺎﻉ ﺍﻟﺴﻠﻴﻤﺔ ﻭﻫﺬﺍ ﻣﻘﻴ‪‬ﺪ ﲟﺎ ﱂ ‪‬ﻳ ِﺮ ‪‬ﺩ ﻧ ‪‬‬
‫ﺺ ﺑﺘﺤﺮﳝﻪ ﻣِﻦ ﻛﺘﺎﺏ ﺃﻭ ﺳـﻨ‪‬ﺔ ﺃﻭ ﺇﲨـﺎﻉ ﻭﻻ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍ ﹸ‬ ‫)‪(٦‬‬
‫ﻗﻴﺎﺱ ﻛﺬﻟﻚ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﲨﺎﻟﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺴﺘﻠﺬﹼﺍﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑـ﴿ﺍﻟﻄﻴﺒٰﺖ﴾ ﺍﳊﻼﻻﺕ ﻛﻤﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﺣـﱴ ﻳ‪‬ـ ِﺮ ‪‬ﺩ ﺃﻧـﻪ ﻻ ﻣﻌـﲎ ﻟﺒﻴـﺎﻥ ﺣِـﻞﱢ‬ ‫)‪(٧‬‬
‫ﺍﳊﻼﻻﺕ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺻ‪‬ﻴ ‪‬ﺪ ﴿ﻣﺎ ‪‬ﻋﻠﱠﻤﺘ‪‬ﻢ﴾[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﴿ﻭﻣﺎ ﻋﻠﻤﺘﻢ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﺍﻟﻄﻴﺒٰﺖ﴾ ﻭ½ﺻﻴﺪ¼ ﲟﻌﲎ ½ ‪‬ﻣﺼِﻴﺪ¼ ﻷﻧـﻪ ﻫـﻮ ﺍﻟـﺬﻱ‬ ‫)‪(٨‬‬
‫ﺤﻞﹼ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻌﻠﱠﻤﺔ ﻭﻫﺬﺍ ﻣﻦ ﻋﻄﻒ ﺍﳋﺎﺹ‪ ‬ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪ ‬ﻭﻓﺎﺋﺪﺗ‪‬ﻪ ﺩ‪‬ﻓ ‪‬ﻊ ﺗﻮﻫ‪ِ ‬ﻢ ﺃﻥﹼ ﻣ‪‬ـﺼِﻴ ‪‬ﺪ ﺍﳉﹶﺎ ِﺭﺣ‪‬ـ ِﺔ‬
‫ﹸﺃ ِﺣ ﱠﻞ ﳍﻢ ﻭﺇﻻ ﻓﺎﳉﻮﺍﺭﺡ‪ ‬ﻻ ‪‬ﺗ ِ‬
‫ﻟﻴﺲ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﻭﻫﻮ ﻣﺒِﻨﻲ‪ ‬ﻋﻠﻰ ﺃﻥ ﴿ﻣﺎ﴾ ﻣﻮﺻﻮﻟﺔ ﻓﺈﻥ ﺟﻌﻠﻨﺎﻫﺎ ﺷﺮﻃﻴ ﹰﺔ ﻭﺟﻮﺍ‪‬ﺎ ﴿ﻓﻜﻠﻮﺍ﴾ ﻓـﻼ ﺣﺎﺟـﺔ ﺇﱃ ﺗﻘـﺪﻳﺮ ﺍﳌـﻀﺎﻑ‬
‫ﺍﳌﺬﻛﻮﺭ‪ .‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻫﺬﺍ ﺃﹶﻇﻬ ‪‬ﺮ ﻷﻧﻪ ﻻ ﺇﺿﻤﺎ ‪‬ﺭ ﻓﻴﻪ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪـﺪ ﺭﺿـﺎ ﺧـﺎﻥ ﻋﻠﻴـﻪ ﺭﲪـﺔ ﺍﻟـﺮﲪٰﻦ ﰲ‬
‫‪Å‬‬
‫‪٢٣‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻛﺎﻟﻨﻤﺮ‪١٢.‬ﲨﻞ‬
‫اﻟﺠﻮارِحِ ﴾)‪ (١‬اﻟﻜﻮاﺳﺐ)‪ (٢‬ﻣﻦ اﻟﻜﻼب واﻟﺴﺒﺎع واﻟﻄﲑ ﴿ ُﻣ َﻠﺒ ِ ْ َ ﴾ ﺣﺎل)‪ (٣‬ﻣـﻦ ﻛﻠﺒـﺖ اﻟﻜﻠـﺐ ﺑﺎﻟﺘـﺸﺪﻳﺪ أي أرﺳـﻠﺘﻪ‬
‫ْ ََ‬
‫?‬

‫ﺃﻱ ﻣﻦ ﺍﳊﻴﻞ ﰲ ﺍﻻﺻﻄﻴﺎﺩ‪١٢.‬ﲨﻞ‬ ‫=ﻛﺎﻟﺼﻘﺮ‪١٢.‬ﲨﻞ‬

‫ﻠﻮا ِ ۤ‬ ‫ﻌﻠﻤﻮﻧ َ ُﻦ﴾ ﺣﺎل ﻣﻦ ﺿﻤﲑ ½ﻣﻜﻠﺒﲔ¼ أي ﺗﺆدﺑﻮ‪‬ﻦ ﴿ ِﻣﻤﺎ َ َ ُ ُ‬
‫ﻋﻠﻤﻜﻢ اﷲُ﴾ ﻣﻦ آداب اﻟـﺼﻴﺪ ﴿ َﻓ ُ ُ ْ‬ ‫ﻋ اﻟﺼﻴﺪ ﴿ ُ َ ُ ْ‬
‫?‬
‫ﻣﻤﺎ‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬
‫ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ ½ﺃﻣﺴﻜﻦ ﻋﻠﻴﻜﻢ¼‪١٢.‬‬ ‫? ﺃﻱ ﻟﻜﻢ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﻣﺴﻜﻦ َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ﴾ وإن ﻗﺘﻠﻨﻪ‪ ،‬ﺑﺄن ﻟﻢ ﻳﺄﻛﻠﻦ ﻣﻨﻪ ﲞﻼف ﻏﲑ اﳌﻌﻠﻤﺔ ﻓﻼ ﳛﻞ ﺻﻴﺪﻫﺎ‪ ،‬وﻋﻼﻣﺘﻬﺎ أن ﺗـﺴﱰﺳﻞ‬ ‫َْ َ ْ َ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫?‬

‫? ﺃﻱ ﺗﻌﻠﻤﻬﺎ ﺃﻱ ﻛﻮ‪‬ﺎ ﻣﻌﻠﻤﺔ‪١٢.‬ﲨﻞ‬

‫إذا أرﺳﻠﺖ وﺗ ﺟﺮ إذا زﺟﺮت وﲤﺴﻚ اﻟﺼﻴﺪ وﻻ ﺗﺄﻛﻞ ﻣﻨﻪ‪،‬وأﻗﻞ ﻣﺎ ﻳﻌﺮف ذﻟـﻚ ﺑـﻪ ﺛـﻼث ﻣـﺮات‪ ،‬ﻓـﺈن أﻛﻠـﺖ ﻣﻨـﻪ‬
‫ﻓﻠﻴﺲ ﳑﺎ أﻣﺴﻜﻦ ﻋ ﺻﺎﺣﺒﻬﺎ ﻓﻼ ﳛﻞ أﻛﻠﻪ ﻛﻤﺎ ﰲ ﺣـﺪﻳﺚ اﻟـﺼﺤﻴﺤﲔ‪ ،‬وﻓﻴـﻪ)‪ (٩‬أن ﺻـﻴﺪ اﻟـﺴﻬﻢ إذا أرﺳـﻞ وذﻛـﺮ اﺳـﻢ‬

‫ﺗ‪‬ﺮﺟ‪‬ﻤ ِﺔ ﺍﻟﻘﹸﺮﺁﻥ "ﻛﹶﱰ ﺍﻹﳝﺎﻥ"‪) .‬ﲨﻞ ﲝﺬﻑ(‬

‫ﲪﻦ‪ :‬ﻭﺟـﺎﺯ ﺍﲣـﺎﺫ ﺍﻟـﺼﻘﺮ ﻭﺍﻟﺒـﺎﺯﻱ ﻭﻛـﺬﺍ ﺇﺭﺳـﺎﻟﹸﻬﻤﺎ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻣﻦ ﺍﳉﻮﺍﺭﺡ﴾[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟـﺮ ٰ‬ ‫)‪(١‬‬
‫ﻟﻠﺼﻴﺪ ﻭﺣﻞﹼ ﺻﻴﺪ‪‬ﳘﺎ ﻟﻘﻮﻟﻪ‪﴿ :‬ﻭﻣﺎ ﻋﻠﻤﺘﻢ ﻣﻦ ﺍﳉﻮﺍﺭﺡ﴾ ﺍﻵﻳﺔ ]ﺍﳌﺎﺋـﺪﺓ‪ [٤ :‬ﻭﻟﻜـﻦ ﻳﻠـﺰﻡ ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟـﺼﻴﺪ ﻟـﺪﻭﺍﺀ ﺃﻭ ﻟﻐـﺮﺽ‬
‫ﷲ ﻋﻠﻴـﻪ‬‫ﺐ ﻓﻘﻂ ﻭﺇﻻ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﺻﻄﻴﺎﺩ‪‬ﻩ ﻭﺇﻥ ﻛﺎﻥ ﺃﻛﻠﹸﻪ ﺣﻼﻻﹰ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉـﺎﺭﺡ‪ ‬ﻣﻌﻠﱠﻤـﹰﺎ ﻭﺫﹶﻛﹶـ ‪‬ﺮ ﺍﺳـ ‪‬ﻢ ﺍ ِ‬ ‫ﺻﺤﻴﺢ ﻭﻻ ﻳﻜﻮﻥ ﻟﻠﻬﻮ ﻭﺍﻟﱠﻠ ِﻌ ِ‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺿﺮﺏ ﺍﻟﻐﻨﻢ ﻣﻦ ﻗﻔﺎﻩ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍﻟﻔﻌ ﹸﻞ ﻭﺣ‪‬ـ ﱠﻞ ﺍﻷﻛـ ﹸﻞ‪.‬‬ ‫ﻓﺈﻥﹼ ﺣﺮﻣ ﹶﺔ ﺍﻹﺭﺳﺎﻝ ﺑﻨﻴ ِﺔ ﹶﻟﻬ ٍﻮ ﻻ ‪‬ﻳﻨﺎﰲ ﻛﻮ‪‬ﻧﻪ ‪‬ﺯﻛﺎ ﹰﺓ ﺷﺮﻋﻴ ﹰﺔ ﻟﻜﻦ ﺳ‪‬ﻤ‪‬ﻰ ﺍ َ‬
‫)"ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺮﺿﻮﻳﺔ"‪ ،‬ﻣﺘﺮﲨﺎ ﻭﻣﻠﺨﺼﺎ‪] .(٦٥٤/٢٤ ،‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻜﻮﺍﺳﺐِ[ ﺃﻱ ﻛﻮﺍﺳ ِ‬
‫ﺐ ﺍﻟﺼﻴ ِﺪ ﻋﻠﻰ ﺃﹶﻫﻠِﻬﺎ‪ ،‬ﻭﻗﻴﻞ ﻫﻲ ﻣ‪‬ﻦ ﺍﳉﺮﺍﺣﺔ ﻓﻴﺸﺘﺮﻁ ﻟﻠﺤـﻞﹼ ﺍﳉـﺮﺡ‪ ‬ﻛـﺬﺍ ﰲ "ﺍﳌـﺪﺍﺭﻙ" ﻭﻋﻨـﺪ‬ ‫)‪(٢‬‬
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‫ﺃﰊ ﻳﻮﺳﻒ ﻻ ﻳﺸﺘﺮﻁ ﺍﳉﺮﺡ‪ ‬ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﻟﻮﻗﺎﻳﺔ"‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺐ‪ ...‬ﺇﱁ¼ ﻭﻫـﺬﺍ ﺍﻻﺷـﺘﻘﺎﻕ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻝ[ ﺃﻱ ﻣﻦ ﺍﻟﺘﺎﺀ ﰲ ﴿ ‪‬ﻋﻠﱠﻤﺘ‪‬ﻢ﴾ ﻭﻗﻮﻟﻪ ½ﻣِﻦ ﹶﻛﻠﱠﺒﺖ‪ ‬ﺍﻟﻜﻠ ‪‬‬
‫ﺐ¼ ﺃﻱ ﻣﺄﺧﻮﺫ ﻣِﻦ ½ﻛﻠﱠﺒـﺖ‪ ‬ﺍﻟﻜﻠـ ‪‬‬ ‫)‪(٣‬‬
‫ﺐ ﺃﻭ ﺃ ﱠﻥ ﻛـ ﱠﻞ‬
‫ﺐ ‪‬ﻣ ‪‬ﻊ ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﹶﻓﻮ‪‬ﺟ ‪‬ﻪ ﻫﺬﺍ ﺍﻻﺷﺘﻘﺎﻕِ ﺃﻥﹼ ﺍﻟﺼﻴ ‪‬ﺪ ﺑﺎﻟﻜﻠﺐ ﻫﻮ ﺍﻟﻐﺎﻟـ ‪‬‬
‫ﺭﺑ‪‬ﻤﺎ ﻳ‪‬ﻮ ِﻫ ‪‬ﻢ ﺍﺧﺘﺼﺎﺹ‪ ‬ﻫﺬﺍ ﺍﳊﹸﻜ ِﻢ ﺑﺎﻟﻜﻠ ِ‬
‫ﺟﺎﺭﺣﺔٍ ﻳﻘﺎﻝ ﳍﺎ ﻛﹶﻠﺐ‪ ‬ﻟﻐ ﹰﺔ ﻋﻨﺪ ﺑﻌﻀِﻬﻢ‪) .‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﺭﺳﻠﺘﻪ ﻋﻠﻰ ﺍﻟﺼﻴﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻣﻜﻠﺒﲔ﴾ ﲟﻌﲎ ½ﻣ‪‬ﺮﺳِِﻠﲔ‪ ‬ﻟﻠﻜﻠﺐ¼ ﻷﻥﹼ ﺍﻹﺭﺳـﺎﻝ ﺷـﺮﻁ ِﻟﺤِـﻞﱢ ﺍﻟـﺼﻴﺪ ﻻ ﲟﻌـﲎ‬ ‫)‪(٤‬‬
‫ﻣﻌﻠﱢﻤﲔ ﺇﻳ‪‬ﺎﻩ ﺍﻟﺼﻴ ‪‬ﺪ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻻ ﻓﺎﺋﺪﺓﹶ ﰲ ﺫِﻛﺮ ﻫﺬﻩ ﺍﳊﺎﻝِ ﻷﻧﻪ ﻳ‪‬ﺴﺘ‪‬ﻐﻨٰﻰ ﻋﻨﻬﺎ ﺑﻘﻮﻟﻪ ﴿ﻋﻠﻤﺘﻢ﴾ ﻭﺃﻳﻀﺎ ﴿ﺗ‪‬ﻌﻠﱢﻤﻮﻧ‪‬ﻬﻦ‪] .﴾‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻝ[ﻓﺘﻜﻮﻥ ﺣﺎﻻ ﻣِﻦ ﺣﺎ ٍﻝ ﻭﺗ‪‬ﺴﻤ‪‬ﻰ ﺍﳌﺘﺪﺍﺧﻠ ﹶﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺆﺩﺑﻮ‪‬ﻦ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﻟﺪﻓﻊ ﺍﻟﺘﻜﺮﺍﺭ ﺑﺄﻥﹼ ﺍﻷﻭ‪‬ﻝ ﺗﻌﻠﻴ ‪‬ﻢ ﺍﻟﺼﻴﺪ ﻭﺍﻟﺜﺎﱐﹶ ﺗﻌﻠﻴﻢ ﺍ ِ‬
‫ﳊﻴ‪‬ﻞ ﰲ ﺍﻻﺻﻄﻴﺎﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﺑﺄﹶﻥ ﻟﹶﻢ ﻳ‪‬ﺄﻛﹸﻠ ‪‬ﻦ ﻣﻨﻪ[ ﻳﻌﲏ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟـﺼﻴ ‪‬ﺪ ﺻ‪‬ـﻴ ‪‬ﺪ ﻛﻠـﺐٍ ﻭﳓـﻮِﻩ‪ ،‬ﻓﺄﻣ‪‬ـﺎ ﺻ‪‬ـﻴ ‪‬ﺪ ﺍﻟﺒـﺎﺯﻱ ﻭﳓـﻮِﻩ ﻓﺄﻛﻠﹸـﻪ ﻻ ﻳ‪‬ﺤﺮ‪‬ﻣ‪‬ـﻪ‪ ،‬ﻛـﺬﺍ ﰲ‬ ‫)‪(٧‬‬
‫ﺍﳌﹶﺪﺍﺭِﻙ‪ .‬ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻷﻥﹼ ﺗﺄﺩﻳﺒﻬﺎ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪ ‬ﻣﺘﻌﺬﹼﺭ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻋﻼﻣﺘﻬﺎ[ ﺃﻱ ﻋﻼﻣﺔ ﺍﳌﹸﻌﻠﱠﻤﺔ ﺃﻱ ﺻﻔﺘ‪‬ﻬﺎ‪ .‬ﺃﻱ ﺷﺮﻁﹸ ﺗﻌﻠﻴﻤِﻬﺎ ½ﺃﹶﻥ ﺗ‪‬ﺴﺘ‪‬ﺮﺳِ ﹶﻞ‪ ...‬ﺇﱁ¼‪ .‬ﻭﺣﺎﺻ ﹸﻞ ﻣﺎ ﹶﺫ ﹶﻛﺮ‪‬ﻩ ﺃﺭﺑﻌـ ﹸﺔ ﺷـﺮﻭﻁٍ؛‬ ‫)‪(٨‬‬
‫ﺃﻭ‪‬ﻟﹸﻬﺎ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﻟﻪ ﴿ ‪‬ﻣ ﹶﻜﻠﱢﺒِﲔ﴾ ﻭﺍﻟﺜﺎﻟﺚﹸ ﻭﺍﻟﺮﺍﺑ ‪‬ﻊ ﻣِﻦ ﻗﻮﻟِﻪ ﴿ﺃﹶﻣﺴ‪‬ﻜ ‪‬ﻦ﴾ ﻭﻗﻮﻟِﻪ ﴿ﻋ‪‬ﻠﻴﻜﻢ﴾ ﻭﺃﻣـﺎ ﺍﻟﺜـﺎﱐ )ﺃﻱ ﺍﻻﻧ ِﺰﺟ‪‬ـﺎ ‪‬ﺭ( ﻓﻠـﻴﺲ‬
‫ﻣﺄﺧﻮﺫﺍ ﻣﻦ ﺍﻵﻳﺔ‪ .‬ﻭﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ ﺃﻥ ﻳ‪‬ﺠﻴﺒ‪‬ﻪ ﺇﺫﺍ ‪‬ﺩﻋ‪‬ﺎﻩ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺰﻳﺎﺩﺓ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻓِﻴﻪ[ ﺃﻱ ﺍﳊﺪﻳﺚِ ﺃﻥﹼ ﺻﻴ ‪‬ﺪ ﺍﻟﺴﻬﻢ ﺃﻱ ‪‬ﻣﺜﹶ ﹰ‬
‫ﻼ ﻭﻣﺮﺍﺩ‪‬ﻩ ‪‬ﺬﺍ ﺗﻜﻤﻴ ﹸﻞ ﺍﻟﻔﺎﺋﺪ ِﺓ ِﺑﺬِﻛ ِﺮ ﺣ‪‬ﻜﻢٍ ﺁ ‪‬ﺧ ‪‬ﺮ ‪‬ﻳﻘﹸﻮﻡ ﻣ‪‬ﻘﺎﻡ ﺍﻟﺘﺬﻛﻴـ ِﺔ ﺍﳌﻌﺘـﺎﺩﺓِ‪،‬‬ ‫)‪(٩‬‬
‫‪Å‬‬
‫‪٢٤‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫اﺳﻢ اﷲ ِ َﻋﻠ َْﻴ ِ﴾ ﻋﻨـﺪ إرﺳـﺎﻟﻪ ﴿َوا ُﻘـﻮا اﷲَ ِان ا َ‬
‫ﷲ َ ِْ ُ‬
‫ﻳـﻊ ْ ِ َ ِ‬
‫اﻟﺤـﺴﺎب)‪﴾(۴‬‬ ‫اﷲ ﻋﻠﻴﻪ ﻛﺼﻴﺪ اﳌﻌﻠﻢ ﻣﻦ اﳉـﻮارح ﴿َواذْ ُ ُ وا ْ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺘـﺐ﴾)‪ (٥‬أي ذﺑـﺎﺋﺢ اﻟﻴﻬـﻮد)‪ (٦‬واﻟﻨـﺼﺎرى)‪ِ ﴿ (٧‬ﺣـﻞ﴾‬ ‫ﻳﻦ ا ْ ُ‬

‫ُوﺗﻮا ا ْ ِﻜ ٰ َ‬ ‫اﻟﺬ ْ َ‬ ‫ﺒﺖ﴾ اﳌﺴﺘﻠﺬات ﴿ َو َ َ ُ‬
‫ﻃﻌﺎم ِ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫اﻟﻴﻮم ا ُِﺣﻞ َ ُ ُ‬
‫ﻜﻢ اﻟﻄ ٰ ُ‬ ‫﴿ََْْ َ‬
‫ﺣﻼل ﴿ ُ ْ‬
‫ﻜﻢ َو َ َ ُ ُ ْ‬
‫ﻃﻌﺎﻣﻜﻢ﴾ إﻳﺎﻫﻢ)‪............................................................................... (٨‬‬

‫ﺡ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻭﻗﻮﻟﹸﻪ ½ ﹶﻛﺼ‪‬ﻴ ِﺪ ﺍﳌﹸﻌﻠﱠﻢ¼ ﺃﻱ ﺑِﺸﺮﻁِ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﹸﺮﺡ‪ ‬ﻣﺆﺛﱢﺮﺍ ﻓﻴﻪ ﰲ ﺯ‪‬ﻫ‪‬ﻮﻕِ ﺍﻟﺮ‪‬ﻭ ِ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺍﺫ ﹸﻛ ‪‬ﺮﻭﺍ ﺍﺳ ‪‬ﻢ ﺍﷲ ﻋﻠﻴﻪ﴾[ ﻫﺬﺍ ﺍﻷﻣ ‪‬ﺮ ﻋﻠﻰ ﺍﻟﻨ‪‬ﺪﺏ ﻋﻨﺪ ﺍﻷﻛﺜﺮِﻳﻦ ﺧﻼﻓﹰﺎ ﻟﻺﻣﺎﻡ ﺃﹶﲪﺪ ﻓﺈﻥﹼ ﺫِﻛﺮ‪‬ﻩ ﻋﻨـﺪﻩ ﺷـﺮﻁ ﻟﻠ ِ‬
‫ﺤﻠﹼﻴـﺔ‪.‬‬ ‫)‪(١‬‬
‫)ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻨﺪ ﺇﺭﺳﺎﻟﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻀﻤﲑ ﰲ ﴿ﻋﻠﻴﻪ﴾ ﻋﺎﺋﺪ ﺇﱃ ﴿ﻣﺎ ﻋﻠﻤﺘﻢ ﻣﻦ ﺍﳉﻮﺍﺭﺡ﴾‪) .‬ﲨﻞ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﻟﻴﻮﻡ ﺃﹸﺣﻞﹼ ﻟﻜﻢ ﺍﻟﻄﻴﺒٰﺖ﴾[ ﺇﳕﺎ ﻛﺮ‪‬ﺭ ﺇﺣﻼﻝ ﺍﻟﻄﻴﺒﺎﺕ ﻟﻠﺘﺄﻛﻴﺪ ﻛﺄﻧﻪ ﻗﺎﻝ ﺍﻟﻴﻮ ‪‬ﻡ ﹸﺃﺣِـ ﱠﻞ ﻟﻜـﻢ ﺍﻟﻄﻴﺒٰـﺖ ﺍﻟـﱵ ﺳ‪‬ـﺄﹶﻟﺘ‪‬ﻢ ﻋﻨـﻬﺎ‬ ‫)‪(٣‬‬
‫ﻭﳛﺘﻤﻞ ﺃﻥ ﻳ‪‬ﺮﺍ ‪‬ﺩ ﺑﺎﻟﻴﻮﻡ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟﺬﻱ ﺃﹸﻧ ِﺰﻟﹶﺖ ﻓﻴﻪ ﻫﺬﻩ ﺍﻵﻳ ﹸﺔ ﺃﻭ ﺍﻟﻴﻮ ‪‬ﻡ ﺍﻟـﺬﻱ ﺗ‪‬ﻘـﺪ‪ ‬ﻡ ﺫِﻛـﺮ‪‬ﻩ ﰲ ﻗﻮﻟـﻪ ﴿ﺍﻟﻴـﻮﻡ ﻳـﺌﺲ ﺍﻟـﺬﻳﻦ ﻛﻔـﺮﻭﺍ ﻣـﻦ‬
‫ﺩﻳﻨﻜﻢ﴾ ﻭ﴿ﺍﻟﻴﻮﻡ ﺃﻛﻤﻠﺖ ﻟﻜﻢ ﺩﻳﻨﻜﻢ﴾ ﻭﻳﻜﻮﻥ ﺍﻟﻐﺮﺽ ﻣﻦ ﺫﻛﺮ ﻫـﺬﺍ ﺍﳊﻜـﻢ ﺃﻧـﻪ ﺗﻌـﺎﱃ ﻗـﺎﻝ ﴿ﺍﻟﻴـﻮﻡ ﺃﻛﻤﻠـﺖ ﻟﻜـﻢ ﺩﻳـﻨﻜﻢ‬
‫ﻭﺃﲤﻤﺖ ﻋﻠﻴﻜﻢ ﻧﻌﻤﱵ﴾ ﻓﺒﻴ‪‬ﻦ ﺃﻧـﻪ ﻛﻤـﺎ ﺃﹶﻛﻤ‪‬ـ ﹶﻞ ﺍﻟـﺪﻳ ‪‬ﻦ ﻭﹶﺃﰎﱠ ﺍﻟﻨﻌﻤـ ﹶﺔ ﻓﻜـﺬﻟﻚ ﺃﰎﱠ ﺍﻟﻨﻌﻤـ ﹶﺔ ﺑـﺈﺣﻼﻝ ﺍﻟﻄﻴﺒـﺎﺕ ﻭﻗﻴـﻞ ﻟـﻴﺲ ﺍﳌـﺮﺍﺩ‬
‫ﺑـ﴿ﺍﻟﻴﻮﻡ﴾ ﻳﻮﻣﹰﺎ ﻣ‪‬ﻌﻴ‪‬ﻨﹰﺎ‪) .‬ﺧﺎﺯﻥ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺴﺘﻠﺬﹼﺍﺕ[ ﻗﺪ ﻣﺮ‪ ‬ﻭﺟﻬ‪‬ﻪ ﺁﻧﻔﹰﺎ ﰲ ﴿ﻗﻞ ﺃﹸﺣﻞﹼ ﻟﻜﻢ ﺍﻟﻄﻴﺒٰﺖ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻃﻌﺎﻡ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘٰﺐ[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ‪ :‬ﺍﻟﻄﻬﺎﺭﺓ ﻟﻴـﺴﺖ ﺑـﺸﺮﻁ ﰲ ﺍﻟـﺬﺑﺢ‪ .‬ﻭﳍـﺬﺍ ﲢـﻞ‬ ‫)‪(٥‬‬
‫ﺫﺑﻴﺤﺔ ﺍﳉﻨـﺐ ﻛﺎﻟـﺬﻱ ﻻﲢـﺼﻞ ﻟـﻪ ﺍﻟﻄﻬـﺎﺭﺓ ﺃﺑـﺪﹰﺍ ﻛـﺎﻟ ﹶﻜﻔﹶﺮ ِﺓ ﻣِـﻦ ﺃﻫـﻞ ﺍﻟﻜﺘـﺎﺏ ﻛﻤـﺎ ﻗـﺎﻝ ﺍﷲ ﻋﺰﻭﺟـﻞ‪﴿ :‬ﻭ‪‬ﻃﹶﻌ‪‬ـﺎ ‪‬ﻡ ﺍﻟﱠـﺬِﻳﻦ‪ ‬ﺃﹸﻭﺗ‪‬ـﻮﺍ‬
‫ﺍﻟﹾﻜِ ﺘٰﺐ‪ ...‬ﺇﱁ﴾‪ .‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻘﺎﻝ ﻣﻦ ﺃﻥﹼ ﺍﻟﻜﻔﺮﺓ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﲢﺼﻞ ﳍﻢ ﺍﻟﻄﻬﺎﺭﺓ ﺃﺑﺪﺍ ﺑﺄﻥ ﱂ ﻳ‪‬ﺘﻤﻮﺍ ﺍﻟﻐﺴﻞ ﻣـﻦ ﺗـﺮﻙ ﺍﳌﻀﻤـﻀﺔ‬
‫ﲨ‪‬ﻴ ‪‬ﻊ ﺍﻟﻔﹶﻢ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺇﻳﺼﺎﻝ ﺍﳌﺎﺀ ﺇﻟﯽ ﺍﳌﺎﺭﻥ‪ .‬ﻓﺎﳌﻀﻤـﻀﺔ ﲢـﺼﻞ ﳍـﻢ‬ ‫ﺃﻭ ﺍﻻﺳﺘﻨﺸﺎﻕ ﻭﳘﺎ ﻓﺮﺿﺎﻥ ﰲ ﺍﻟﻐﺴﻞ‪ ،‬ﻓﺎﻷﻭ ﹸﻝ ﺍﺳﺘﻴﻌﺎﺏ ﺍﳌﺎﺀ ِ‬
‫ﺇﺫﺍ ﺷﺮﺑﻮﺍ ﺍﳌﺎﺀ ﻋﺒ‪‬ﺎ ﻭﺍﻻﺳﺘﻨﺸﺎﻕ‪ ‬ﻻ ﲢﺼﻞ ﳍﻢ ﻷﻥﹼ ﺟﺬﺏ ﺍﳌﺎﺀ ﺑﺮﻳﺢ ﺍﻷﻧﻒ ﺇﱃ ﺩﺍﺧﻠﻪ ﻻﺯﻡ ﻟﻪ ﻭﻫ‪‬ﻢ ﻻ ﻳ‪‬ﻔﻌﻠﻮﻧـﻪ ﺑـﻞ ﻏﻔـﻞ ﻋﻨـﻪ ﻣﻌﻈﱠـ ‪‬ﻢ‬
‫ﳉﻬ‪‬ﻠﺔ ﻭﻻ ﻳﺼﺢ ﻏﹸﺴﻠﻬﻢ ﻭﺑ‪‬ﻄﻠﺖ‪ ‬ﺻﻼﺗ‪‬ﻬﻢ ﺑﺬﻟﻚ‪ .‬ﻭﻟﻜﻦ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺬﺑﺢ ﺑﻼ ﺿـﺮﻭﺭﺓ ﰲ ﺣـﺎﻝ ﺍﳉﻨﺎﺑـﺔ ﻷﻥ ﺍﻟـﺬﺑﺢ ﻗﺮﺑـﺔ‬ ‫ﺍﳌﺴﻠﻤِﲔ ﺍ ﹶ‬
‫ﻭﻓﻴﻪ ﺗﺴﻤﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﻷَﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﻄﻬﺎﺭﺓ‪") .‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺮﺿﻮﻳﺔ"‪ ،‬ﻣﺘﺮﲨﺎ ﻭﻣﻠﺨﺼﺎ‪] .(٣٢٤/٤ ،‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺫﺑﺎﺋﺢ ﺍﻟﻴﻬﻮﺩ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺳﺎﺋ ‪‬ﺮ ﺍﻷَﻃ ِﻌ ‪‬ﻤ ِﺔ ﻻ ﻳ‪‬ﺨﺘﺺ‪ِ ‬ﺣﻠﱡﻬﺎ ﺑﺎﳌﻠﹼﺔ ﻷﻥﹼ ﺍﻟﻄﻌﺎ ‪‬ﻡ ﻏﲑ‪ ‬ﺍﻟﺬﺑﺎِﺋ ِﺢ ‪‬ﻳ ِ‬
‫ﺤﻞﱡ ﻣِﻦ ﻛﹸـﻞﱢ ﻛـﺎﻓﺮ ﻓـﻼ‬ ‫)‪(٦‬‬
‫ﺺ ﺃﹶﻫ ِﻞ ﺍﻟﻜﺘﺎﺏ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻭ‪‬ﺟ ‪‬ﻪ ِﻟﺘ‪‬ﺨﺼِﻴ ِ‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ[ ﻭ ‪‬ﻭﺣ‪ ‬ﺪ ﴿ﺍﻟﻜﺘٰﺐ‪ ﴾‬ﻷﻧﻪ ﻟﻠﺠﻨﺲ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻃﻌﺎﻣﻜﻢ﴾ ﺇﻳﺎﻫﻢ[ ﲪﻞ ﺍﳌﻔﺴﺮ ½ﺍﻟﻄﻌﺎﻡ¼ ﻫﻨﺎ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﻭﻋﻠﻴﻪ ﻳﻨﺤﻞﹼ ﺍﳌﻌﲎ‪ ،‬ﻫﻜﺬﺍ ﻭﺇﻃﻌﺎﻣﻜﻢ ﺇﻳـﺎﻫﻢ ﺣـﻞﹼ ﳍـﻢ‬ ‫)‪(٨‬‬
‫ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﳏﺼﻠﻪ ﺇﻥ ﻓﻌﻠﻨﺎ ﺣﻼﻝ ﳍﻢ ﻭﻫﺬﺍ ﻻﻳﻌﻘﻞ ﻓﹶﻠ ‪‬ﻌ ﱠﻞ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻓﺎ ﻭﺍﻟﺘﻘﺪﻳﺮ ِﺣﻞﹼ ﳍﻢ ﻣﺘﻌﻠﱢﻘـﻪ ﺃﻱ ﺍﳌﻄﻌـﻮ ‪‬ﻡ ﻭﻟـﻮ ﲪـﻞ‬
‫ﺐ ﻭﺃﹶﺳ ‪‬ﻬ ﹶﻞ‪) .‬ﲨﻞ(‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘـﺎﺭﻩ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ ﺭﺿـﺎ‬
‫ﺍﳌﻔﺴﺮ ½ﺍﻟﻄﻌﺎﻡ¼ ﰲ ﺍﳌﻮﺿِﻌ‪‬ﲔ ﻋﻠﻰ ﺍﳌﻄﻌﻮﻡ ﻟﹶﻜﺎﻥ ﺃﹶﻭﱃ ﻭﺃﹶﻧﺴ ‪‬‬
‫‪Å‬‬
‫‪٢٥‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻣﻦ َ ْ ِ ُ ْ‬
‫ﻗﺒﻠﻜﻢ﴾ ﺣﻞ ﻟﻜﻢ أن ﺗﻨﻜﺤﻮﻫﻦ‬ ‫ِﺘﺐ ِ ْ‬ ‫ﻳﻦ ا ْ ُ‬
‫ُوﺗﻮا ا ْ ﻜ ٰ َ‬ ‫اﻟﺬ ْ َ‬
‫ﻣﻦ ِ‬‫اﻟﻤﺤﺼﻨﺖ﴾ اﳊﺮاﺋﺮ ﴿ ِ َ‬
‫)‪(١‬‬
‫ﻣﻦ ْ ُ ْ ِ ٰ‬
‫اﻟﻤﺆﻣﻨﺖِ َو ْ ُ ْ َ ٰ ُ‬ ‫اﻟﻤﺤﺼﻨﺖ ِ َ‬
‫﴿ ِﺣﻞ ﻟ ُ ْﻢ َو ْ ُ ْ َ ٰ ُ‬
‫ﻧﻌﺖ ﻟـ ½ﳏﺼﻨﲔ¼‪١٢.‬ﺻﺎﻭﻱ‬
‫ﻣـﺴﻔﺤ ْ َ ﴾ ﻣﻌﻠﻨـﲔ ﺑﺎﻟﺰﻧـﺎ ﺑﻬـﻦ ﴿َو َﻻ ُ ِ ِ‬ ‫ﻣﺤـﺼﻨ ِ ْ َ ﴾ ﻣﺘـﺰوﺟﲔ ﴿ َ ْ‬
‫ـﲑَ ُ ٰ ِ ِ‬ ‫ُﺟـﻮر ُﻦ﴾ ﻣﻬـﻮرﻫﻦ)‪ِ ْ ُ ﴿ (٢‬‬ ‫﴿ا ِذ َۤا َﺗ ْ ُ ُ ْ‬
‫?‬
‫ﻣﺘﺨـﺬي‬ ‫ﺘﻤﻮ ُﻦ ا ُ ْ َ‬
‫ﺍﳋﺪﻥ ﺍﻟﺼﺪﻳﻖ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪١٢.‬ﺭﻭﺡ‬
‫ﻳﻤﺎن﴾ أي ﻳﺮﺗﺪ ﴿ﻓ َ ْ‬ ‫ﻣﻦ ﻳﻜْ ُ ْ ِ ْ ِ‬
‫اﺧﺪا ٍن﴾ ﻣﻨﻬﻦ ﺗﺴﺮون ﺑﺎﻟﺰﻧﺎ ﺑﻬﻦ ﴿َو َ ْ‬
‫?‬
‫ﻋﻤﻠُ ٗ ﴾ اﻟﺼﺎﱀ)‪ (٤‬ﻗﺒﻞ ذﻟﻚ ﻓﻼ ﻳﻌﺘﺪ‬ ‫ﺣﺒﻂ َ َ‬
‫َﻘﺪ َ ِ َ‬
‫)‪(٣‬‬
‫ﺑﺎﻻ ْ َ ِ‬ ‫َْ َ‬
‫ُﻤﺘﻢ﴾ أي أردﺗﻢ اﻟﻘﻴﺎم‬ ‫ﻳﻦ َ ُ‬
‫ﻣﻨﻮا ا ِذَا ﻗ ْ ُ ْ‬ ‫ﻳﻦ )‪ ﴾(۵‬إذا ﻣﺎت ﻋﻠﻴﻪ ﴿ َﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫اﻟﺨ ِ ِ ْ َ‬ ‫ﺑﻪ وﻻ ﻳﺜﺎب ﻋﻠﻴﻪ ﴿َو َُﻮ ِ ْاﻻ ٰ ِ َ ة ِ ِ َ‬
‫ﻣﻦ ْ ٰ‬
‫ﻉ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫ﻉ‬

‫﴿ا ِ َ اﻟﺼ ٰﻠﻮة ِ﴾)‪............................................................................................. (٨‬‬

‫ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﰲ ﺗﺮﲨﺔ ﺍﻟﻘﺮﺁﻥ ﻛﱰ ﺍﻹﳝﺎﻥ‪.‬‬

‫ﻒ ﻭﻟﻴﺲ ﻫﺬﺍ ﺑﺸﺮﻁٍ ﻟـﺼﺤﺔ ﺍﻟﻨﻜـﺎﺡ ﺑـﻞ ﻫـﻮ ﻟﻼﺳـﺘﺤﺒﺎﺏ ﻷﻧـﻪ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺍﶈﺼﻨٰﺖ ﻣﻦ ﺍﳌﺆﻣﻨٰﺖ﴾[ ﻫﻲ ﺍﳊﺮﺍﺋ ‪‬ﺮ ﺃﻭ ﺍﻟﻌ‪‬ﻔﺎﺋ ‪‬‬ ‫)‪(١‬‬
‫ﻳﺼﺢ ﻧﻜﺎﺡ‪ ‬ﺍﻹﻣﺎﺀ ﻣِﻦ ﺍﳌﺴﻠﻤﺎﺕ ﻭﻧﻜﺎﺡ‪ ‬ﻏﲑِ ﺍﻟﻌ‪‬ﻔﺎﺋِﻒ‪ ،‬ﻭﲣﺼﻴﺼ‪‬ﻬﻦ‪ ‬ﺑﻌﺚﹲ ﻋﻠﻰ ﲣﻴ‪‬ﺮ ﺍﳌﺆﻣﻨﲔ ﻟِـﻨﻄﻔﻬﻢ ﻭﻫـﻮ ﻣﻌﻄـﻮﻑ ﻋﻠـﻰ‬
‫ﳋ‪‬ﺒ ‪‬ﺮ ﳏﺬﻭﻑ ﺃﻱ ﻭﺍﶈﺼﻨﺎﺕ ﻣﻦ ﺍﳌﺆﻣﻨﺎﺕ ِﺣﻞﱞ ﻟﻜﻢ‪) .‬ﻣ‪‬ﺪﺍﺭﻙ(‬ ‫﴿ﺍﻟﻄﻴﺒٰﺖ﴾ ﺃﻭ ﻣﺒﺘﺪﺃ ﻭﺍ ﹶ‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻬﻮﺭﻫﻦ[ ﺗﻘﻴﻴﺪ ﺍﳊﻞﹼ ﺑﺈﻳﺘﺎﺋﻬﺎ ﻟِﺘﺄﻛﻴﺪ ﻭﺟﻮﺑِﻬﺎ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺑﺎﻹﳝﺎﻥ﴾[ ﺍﻟﺒﺎﺀ ﲟﻌﲎ ½ﻋﻦ¼ ﻛﻤﺎ ﻳﺸﲑ ﻟﻪ ﻗﻮﻟﹸﻪ ½ﺃﻱ ‪‬ﻳ ‪‬ﺮ‪‬ﺗﺪ‪ ،¼‬ﻓﺎﳌﺮﺍ ‪‬ﺩ ﺑﺎﻟﻜﻔﺮ ﻫﻨﺎ ﺍﻻﺭﺗﺪﺍ ‪‬ﺩ ﺃﻱ ﻭﻣ‪‬ﻦ ﻳﺮﺗﺪ‪ ‬ﻋﻦ ﺍﻹﳝﺎﻥ‪).‬ﲨﻞ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺼﺎﱀ[ ﺍﺣ‪‬ﺘ ‪‬ﺮﺯ‪ ‬ﺑﻪ ﻋﻦ ﺍﳌﻌﺼﻴﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ﻳﻌﺘﺪ‪ ‬ﺑﻪ[ ﻓ‪‬ﻴﻌِﻴ ‪‬ﺪ ﺍﳊﺞ‪ ‬ﻋﻨﺪﻧﺎ ﻷﻧﻪ ﻓﹶﺮﺽ‪ ‬ﺍﻟﻌﻤ ِﺮ ﲞﻼﻑ ﻏﲑِﻩ ﺧﻼﻓﺎ ﻟﻠﺸﺎﻓﻌﻲ‪ ‬ﻓﺈﻥﹼ ﺍﻟﺒﻄﻼﻥ ﻋﻨـﺪﻩ ﻣﻘﻴ‪‬ـﺪ ﺑـﺎﳌﻮﺕ ﻋﻠـﻰ‬ ‫)‪(٥‬‬
‫ﺍﻟﻜﻔﺮ‪ .‬ﻭﰲ ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ‪ :‬ﻭﻋﻨﺪﻧﺎ ﺃﻥ ﺍﻟﺮﺩ‪‬ﺓ ﺗ‪‬ﺤﺒِﻂ ﺍﻷﻋﻤﺎﻝﹶ ﻣﻄﻠﻘﺎ ﺃﻱ ﻭﺇﻥ ‪‬ﺭ ‪‬ﺟ ‪‬ﻊ ﻣﺴﻠِﻤﺎ ‪‬ﺗ ‪‬ﻤﺴ‪‬ﻜﹰﺎ ﺑﻌ‪‬ﻤﻮﻡ ﻗﻮﻟِﻪ ﺗﻌﺎﱃ ﴿ﻭﻟﻮ ﺃﹶﺷـ ‪‬ﺮﻛﹸﻮﺍ‬
‫ﻂ ﻋﻨﻬﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻌﻤﻠﻮﻥ﴾‪) .‬ﲨﺎﻟﲔ‪ ،‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺤِﺒ ﹶ‬
‫ﹶﻟ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺫﺍ ﻣﺎﺕ ﻋﻠﻴﻪ[ ﺃﻱ ﺍﻟﻜﻔ ِﺮ ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﻟﻘﻮﻟﻪ ﴿ﻭﻫﻮ ﰲ ﺍﻵﺧﺮﺓ‪ ...‬ﺇﱁ﴾ ﻻ ﳌﺎ ﻗﺒﻠﻪ ﻷﻥ ﻋﻤﻞ ﺍﳌﺮﺗﺪ‪ ‬ﳛـﺒﻂ ﺃﻱ ﻳﻨﺘﻔـﻲ‬ ‫)‪(٦‬‬
‫ﺛﻮﺍﺑ‪‬ﻪ ﺳﻮﺍﺀ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﺮﺩ‪‬ﺓ ﺃﻭ ﻻ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ ‪] :‬ﺃﻱ ﺃﺭﺩﰎ ﺍﻟﻘﻴﺎﻡ‪ [‬ﺩ‪‬ﻓﻊ‪ ‬ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﻣﻘﺘﻀﻰ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﻄﻬﺎﺭﺓ ﻻ ﲡﺐ ﺇﻻ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺄﺟﺎﺏ‬ ‫)‪(٧‬‬
‫ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﺃﺭﺩﰎ ﺍﻟﻘﻴﺎﻡ ﺃﻱ ﻗﺼﺪﲤﻮﻩ ﻭﻋﺰﻣﺘﻢ ﻋﻠﻴﻪ‪ ،‬ﻭ ﺷ‪‬ﺮﻋ‪‬ﺖِ ﺍﻟﻄﻬﺎﺭﺓﹸ ﻗﺒـﻞ ﺍﻟـﺼﻼﺓ ﻷﻥﹼ ﺍﳌﹸـﺼﻠﹼﻲ ﻳ‪‬ﻨـﺎﺟِﻲ ﺭ‪‬ﺑ‪‬ـﻪ ﻭﻫـﻮ ﰲ‬
‫ﺣ‪‬ﻀﺮ ﺗِﻪ ﻓﻴﺤﺘﺎﺝ ﻗﺒﻞ ﺫﻟﻚ ﻟﻠﻨﻈﺎﻓﺔ ﻣﻦ ﺍﳊﹶﺪ‪‬ﺛﹶﲔ؛ ﺍﻷﺻﻐﺮِ ﻭﺍﻷﻛﱪِ ﻭﻣِﻦ ﺍﳋﺒـ ﺜﹶﲔ؛ ﺍﳊِـﺴ‪‬ﻲ ﻭﺍﳌﻌﻨـﻮﻱ ﻛﺎﻟـﺬﻧﻮﺏ ﻟﻴﺘﺮﺗ‪‬ـﺐ‬
‫ﻋﻠﻰ ﺫﻟﻚ ﻗﺒﻮﻝ ﻃﺎﻋﺘِﻪ‪) .‬ﺻﺎﻭﻱ (‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳﺂﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﺫﺍ ﻗﻤﺘﻢ ﺇﱃ ﺍﻟـﺼﻠﻮﺓ﴾[ ﺍﻵﻳـﺔ‪ ،‬ﻫـﺬﻩ ﺍﻵﻳـ ﹸﺔ ﺃﺻـﻞ ﰲ ﺍﻟﻄﻬـﺎﺭﺍﺕ ﻛﻠﱢﻬـﺎ‪ ،‬ﻓﻔﻴﻬـﺎ ﺍﻟﻮ‪‬ﺿـﻮ ُﺀ ﻭﺍﻟﻐ‪‬ـﺴ ﹸﻞ‬ ‫)‪(٨‬‬
‫ﳊﺪ‪‬ﺙ‪ ،‬ﻓﻔﻲ ﻗﻮﻟﻪ‪﴿:‬ﺇﺫﺍ ﻗﻤﺘﻢ ﺇﱃ ﺍﻟﺼﻠﻮﺓ﴾ ﺍﻟﻨﻮ ‪‬ﻡ‪ ،‬ﻗﺎﻝ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﰲ ﺗﻔﺴﲑﻩ ½ﺇﺫﺍ ﻗﻤـﺘﻢ ﻣـﻦ ﺍﻟﻨـﻮﻡ¼‪،‬‬ ‫ﺏﺍ ﹶ‬
‫ﻭﺍﻟﺘﻴﻤ ‪‬ﻢ‪ ،‬ﻭﻓﻴﻬﺎ ﺃﺳﺒﺎ ‪‬‬
‫ﻭﰲ ﻟﻔﻆ ﺍﻟﻘﻴﺎﻡ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻨﻮﻡ ﻗﺎﻋﺪﺍ ﻻ ﻳﻨﻘﺾ‪ ،‬ﻭﰲ ﻗﻮﻟﻪ‪﴿ :‬ﺃﻭ ﺟﺎﺀ ﺃﺣﺪ ﻣﻨﻜﻢ ﻣﻦ ﺍﻟﻐﺎﺋﻂ﴾ ﻧﻘﺾ‪ ‬ﺍﻟﻮﺿـﻮﺀ ﺑﺎﳋـﺎﺭﺝ ﻣـﻦ‬
‫ﺐ ﻭﺍﳉـﺮ‪ ‬ﻓـﺎﻷُﻭﱃ‬ ‫ﺍﻟﺴﺒﻴﻠﲔ‪ ،‬ﻭﺃﻣﺎ ﺍﻹﻏﻤﺎﺀ ﻭﺍﻟﻨﻌﺎﺱ ﻓﺪ‪‬ﺍﺧِﻼ ِﻥ ﰲ ﺍﻟﻨﻮ ِﻡ ﻭﺍﳋﺎﺭﺝِ ﻣﻦ ﺍﻟﺴﺒﻴﻠﲔ‪ .‬ﻭﻗﻮﻟﹸﻪ‪﴿ :‬ﻭﺃﺭﺟﻠﻜﻢ﴾ ﻗﹸﺮﺉ ﺑﺎﻟﻨﺼ ِ‬
‫ﻟﻠﻐ‪‬ﺴﻞ ﻭﺍﻟﺜﺎﻧﻴ ﹸﺔ ﳌﺴﺢِ ﺍﳋﹸﻒ‪ ‬ﻷﻥﹼ ‪‬ﺗﻌﺪ‪ ‬ﺩ ﺍﻟﻘﺮﺍﺀﺍﺕ ِﺑ ‪‬ﻤ ِﱰﻟ ِﺔ ﺗﻌـﺪ‪‬ﺩ ﺍﻵﻳـﺎﺕ ‪ ،‬ﻭﺍﺳـﺘﺪﻝ ﺍﻟـﺸﻴﻌ ﹸﺔ ﺑﻘـﺮﺍﺀﺓ ﺍﳉـﺮ ﻋﻠـﻰ ﺍﻻﻛﺘﻔـﺎﺀ ﲟـﺴﺢ‬
‫‪Å‬‬
‫‪٢٦‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫? ﺃﻱ ﺣﺪﺛﺎ ﺃﺻﻐﺮ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﻳﺪﻳﻜﻢ ا ِ َ ْ َ َ ِ ِ‬
‫اﻟﻤﺮاﻓﻖ﴾)‪................................................. (٣‬‬ ‫وﺟﻮ َ ُ ْ‬
‫ﻜﻢ َو َ ْ ِ َ ُ ْ‬ ‫وأﻧﺘﻢ ﳏﺪﺛﻮن ﴿ﻓَﺎﻏ ِ ُ ْ‬
‫ْﺴﻠﻮا ُ ُ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺏ ))ﺍﺑـﺪﺀﻭﺍ ﲟـﺎ ﺑـﺪﺃ ﺍﷲ ﺑـﻪ((‪ ،‬ﻭﻳﺆﻳـﺪ ﺇﺭﺍﺩﺗ‪‬ـﻪ‬

‫ﺍﻟﺮ‪ ‬ﺟﻞ‪ ،‬ﻭﺍﺳﺘﺪﻝﹼ ﺑﺎﻵﻳﺔ ﻣ‪‬ﻦ ﻗﺎﻝ ﺑﻮﺟﻮﺏ ﺍﻟﺘﺮﺗﻴﺐ ﺇﻣ‪‬ﺎ ﻷﻥ ﺍﻟﻮﺍﻭ ﻳﻘﺘﻀﻴﻪ ﺃﻭ ﻣِﻦ ﺑـﺎ ِ‬
‫ﺃﻣﺮﺍﻥ‪ :‬ﺍﻟﻔﺼﻞ ﺑﺎﳌﻤﺴﻮﺡ ﺑﲔ ﺍﳌﻐﺴﻮﻟﹶﲔ ﻭﺫﻛﺮ ﺍﻷﻋﻀﺎﺀ ﻻ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻄﺒﻴﻌﻲ‪ ،‬ﻭﺍﺳﺘ‪‬ﺪﻝﹼ ﺑﺎﻵﻳـﺔ ﻋﻠـﻰ ﺍﻟﻮﺿـﻮﺀ ﻟﻜـﻞﹼ ﺻـﻼﺓ‬
‫ﻭﻗﺪ ﻛﺎﻥ ﻭﺍﺟﺒﺎ ﺃﻭ‪‬ﻝﹶ ﺍﻹﺳﻼ ِﻡ ﰒ ‪‬ﻧﺴِﺦ ﻓﻠﹶﻌﻠﱠﻪ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﺍﻻﺳﺘﺤﺒﺎﺏ ﻭﻫﻮ ﺑﺎﻕ‪ .‬ﻭﰲ ﺍﻵﻳﺔ ﺇﳚـﺎﺏ ﺍﻟﻐ‪‬ـﺴﻞ ﺑﺎﳉﻨﺎﺑـﺔ ﺍﻟـﺼﺎﺩﻗﺔ‬
‫ﺑﺎﻹﻧﺰﺍﻝ ﻭﺍﳉِﻤﺎﻉ ﻭﰲ ﻗﻮﻟﻪ‪﴿:‬ﺃﻭ ﻟـٰﻤ‪‬ﺴﺘﻢ ﺍﻟﻨﺴﺎﺀَ﴾ ﺑﺎﻷﻟﻒ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺍﳉِﻤـﺎﻉ‪ ،‬ﻛﻤـﺎ ﻓـﺴ‪‬ﺮﻩ ﺍﺑـﻦ ﻋﺒ‪‬ـﺎﺱ‪ .‬ﻭﰲ ﺍﻵﻳـﺔ ﻣـﺸﺮﻭﻋﻴ ﹸﺔ‬
‫ﳊﺪ‪‬ﺙ ﺍﻷﺻﻐﺮ ﻭﺍﻷﻛﱪ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﴿ﻟـٰﻤـﺴﺘﻢ﴾‪ .‬ﻭﻓﻴﻬـﺎ‬ ‫ﺽ ﲝﻴﺚ ﻳ‪‬ﺸﻖ‪ ‬ﺍﺳﺘﻌﻤﺎﻟﹸﻪ‪ ،‬ﻭﺃﻧﻪ ﻳﻜﻮﻥ ﻋﻦ ﺍ ﹶ‬ ‫ﺍﻟﺘﻴﻤ‪‬ﻢ ﻋﻨﺪ ﹶﻓﻘﹾ ِﺪ ﺍﳌﺎﺀ ﻭﺍﳌﺮ ِ‬
‫ﺙ ﺃﹶﻛـﱪ‪.‬‬‫ﺏ ﺍﻟﻘﺼﺪ ﻟﻘﻮﻟﻪ‪﴿ :‬ﻓﺘﻴﻤﻤﻮﺍ ﺻﻌﻴﺪﺍ ﻃﻴﺒﺎ﴾ ﺃﻱ ﺍ ﹾﻗﺼِﺪﻭﻩ‪ ،‬ﻭﺍﺧﺘﺼﺎﺹ‪ ‬ﺍﻟﺘﻴﻤﻢ ﺑﺎﻟﻮﺟﻪ ﻭﺍﻟﻴـﺪﻳﻦ ﻭﺇﻥ ﻛـﺎﻥ ﻋـﻦ ﺣ‪‬ـ ‪‬ﺪ ٍ‬ ‫ﻭﺟﻮ ‪‬‬
‫ﺏ ﺍﻟﻴﺪﻳﻦ ﺇﱃ ﺍﳌـﺮﻓﻘﲔ ﻷﻧـﻪ ﺗﻌـﺎﱃ ﱂ ﻳـﺬﻛﺮ ﺫﻟـﻚ ﻛﻤـﺎ ﺫﹶﻛﹶـﺮﻩ ﰲ ﺍﻟﻮﺿـﻮﺀ‪ ،‬ﻭﻣ‪‬ـﻦ‬ ‫ﻭﻗﺪ ﻳ‪‬ﺴﺘﺪﻝﹼ ﺑﺎﻵﻳﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﺐ ﺍﺳﺘﻴﻌﺎ ‪‬‬
‫ﺃﻭﺟﺒﻪ ‪‬ﺣ ‪‬ﻤ ﹶﻞ ﺍﳌﻄﻠ ‪‬ﻖ ﻋﻠﻰ ﺍﳌﻘﻴ‪‬ﺪ‪ ،‬ﻭﻓﻴﻬﺎ ﻭﺟﻮﺏ ﻃﻠﺐ ﺍﳌﺎﺀ ﻗﺒﻞ ﺍﻟﺘﻴﻤﻢ ﺣﱴ ﻳﺘﺤﻘﻖ ﻓﻘﺪ‪‬ﻩ‪ .‬ﻭﻓﻴﻬﺎ ﻣﺎ ﻳ‪‬ﺸ ِﻌ ‪‬ﺮ ﺑﺄﻧﻪ ﻣ‪‬ـﺴﻘِﻂ ﻟﻠﻔـﺮﺽ‬
‫ﺏ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻭﰲ ﺍﻵﻳﺔ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻳﺮﺍﺩ ﻟﻠﺼﻼﺓ ﲞﻼﻑ ﻏﲑِﻫـﺎ ﻣِـﻦ‬ ‫ﰲ ﺣﺎﹶﻟ‪‬ﺘﻲِ ﺍﻟﺴﻔﺮ ﻭﺍﳌﺮﺽ ﻷﻧﻪ ﺗﻌﺎﱃ ﱂ ﻳﺬﻛﺮ ﻭﺟﻮ ‪‬‬
‫ﺐ ﺍﻟﺘـﺴﻤﻴ ﹶﺔ ﻭﺍﳌﻀﻤـﻀﺔ ﻭﺍﻻﺳﺘﻨـﺸﺎﻕ‬ ‫ﺍﻟﺬﱢﻛﺮ ﻭﺍﻟﻜﻼ ِﻡ ﻭﺷﺮﻁﹲ ﻟـﺼﺤﺘﻬﺎ ﻭﺃﻧـﻪ ﻻ ﳚـﺐ ﺇﻻ ﺑﺎﻟﻘﻴـﺎﻡ ﺇﻟﻴﻬـﺎ‪ ،‬ﻭ ‪‬ﺭﺩ‪ ‬ﻋﻠـﻰ ﻣـﻦ ﺃﹶﻭﺟـ ‪‬‬
‫ﺐ ﻏﹶﺴﻞ ﺑﺎﻃِ ِﻦ ﺍﻟﻌـﲔِ ﻷﻧـﻪ ﻟـﻴﺲ ﻣـﻦ‬‫ﷲ((‪ ،‬ﻭﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﺳِﻮﻯ ﺍﻷﻋﻀﺎ ِﺀ ﺍﻷﺭﺑﻌ ِﺔ‪ ،‬ﻭﻋﻠﻰ ﻣ‪‬ﻦ ﺃﹶﻭﺟ ‪‬‬ ‫ﳊﺪﻳﺚِ ))ﺗﻮﺿ‪‬ﺄ ﻛﻤﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻙ‪ ‬ﺍ ُ‬
‫ﺉ ﺍﳌﺴﺢ‪ ‬ﻋﻠﻰ ﺍﻟﻌِﻤﺎﻣﺔ ﻭﺍﳋِﻤﺎﺭ ﻭﻻ ﻣ‪‬ﺎ ﻃﹶﺎ ﹶﻝ ﻣِـﻦ ﺷ‪‬ـﻌ ِﺮ ﺍﻟـﺮﺃﺱِ ﻷﻥﹼ ﺫﻟـﻚ ﻟـﻴﺲ‬
‫ﺍﻟﻮﺟﻪ ﺇﺫ ﻻ ﺗﻘﻊ ﺑﻪ ﺍﳌﻮﺍﺟﻬ ﹸﺔ‪ ،‬ﻭﻓﻴﻬﺎ ﺃﻧﻪ ﻻ ﻳ‪‬ﺠ ِﺰ ‪‬‬
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‫ﺏ ﺍﻟﺘﺜﻠﻴﺚِ ﻷﻥﹼ ﺍﻷﻣ ‪‬ﺮ ﻻ ﻳﺪﻝﹼ ﻋﻠﻰ ﺗﻜﺮﺍﺭِﻩ ﻭﺍﳌﺮ‪ ‬ﹸﺓ ﺗ‪‬ﺨ ِﺮﺝ‪ ‬ﻋﻦ ﺍﻟﻌﻬﺪﺓ‪) .‬ﺍﻹﻛﻠﻴﻞ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺑﺮﺃﺱ‪ ،‬ﻭﻓﻴﻬﺎ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﻭ‪‬ﺟﻮ ِ‬
‫ﺐ ﺍﻟﻮﺿـﻮ َﺀ ﻋﻠـﻰ ﻛـﻞﹼ ﻗـﺎﺋﻢ ﺇﱃ ﺍﻟـﺼﻼﺓ ﻭﺇﻥ ﱂ ﻳﻜـﻦ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﺃﻧﺘﻢ ﻣ‪‬ﺤ ِﺪﺛﹸﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻥﹼ ﻇﺎﻫﺮ ﺍﻵﻳـﺔ ﻳ‪‬ﻮﺟِـ ‪‬‬ ‫)‪(١‬‬
‫ﳊ ‪‬ﺪﺙِ ﻻ ﻣﻄﻠﻘﹰﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺐ ﺍﻟﻮﺿﻮ ُﺀ ﰲ ﺣﺎﻟ ِﺔ ﺍ ﹶ‬
‫ﺠ ‪‬‬ ‫ﻣ‪‬ﺤﺪِﺛﹰﺎ ﻭﻗﺪ ﺍﻧﻌﻘﺪ ﺍﻹﲨﺎﻉ‪ ‬ﻋﻠﻰ ﺧﻼﻓﻪ‪ ،‬ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﺃﻧﻪ ‪‬ﻳ ِ‬
‫ﻗﻮﻟﻪ ‪﴿] :‬ﻓﺎﻏﺴﻠﻮﺍ﴾[ ﺃﻱ ﺃﻣِﺮ‪‬ﻭﺍ ﺍﳌﺎ َﺀ ﻋﻠﻰ ﺍﻟﻮ‪‬ﺟﻪِ‪ ،‬ﻭﺍﺳﺘ‪‬ﺜﻨِﻲ‪ ‬ﺩﺍﺧﻞﹸ ﺍﻟﻌ‪‬ـﲔ ﻭﺍﺧ ﺘ‪‬ﻠـﻒ ﰲ ﺍﻟﻔﹶـﻢِ ﻭﺍﻷَﻧـﻒِ ﻭﺍﻷﻛﺜـﺮﻭﻥ ﻋﻠـﻰ‬ ‫)‪(٢‬‬
‫ﺃ‪‬ﻤﺎ ﺳﻨ‪‬ﺘﺎﻥ‪ ،‬ﻭﻋﻨﺪﻧﺎ ﺳﻨ‪‬ﺘﺎﻥ ﰲ ﺍﻟﻮ‪‬ﺿﻮﺀ‪ ،‬ﻓﺮﺿﺎﻥ ﰲ ﺍﻟﻐ‪‬ﺴﻞ ﻟﻠﻤ‪‬ﺒﺎﻟﹶﻐﺔِ ﰲ ½ ﺇﻃﱠﻬ‪‬ﺮ‪‬ﻭﺍ¼ ﻭﻻ ﺣﺎﺟـﺔﹶ ﺇﱃ ﺍﻟـﺪﻟﻚ ﺧﻼﻓـ ﹰﺎ ﳌﺎﻟـﻚ‬
‫ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺃﻳﺪﻳﻜﻢ ﺇﱃ ﺍﳌﺮﺍﻓﻖ﴾[ ½ﺇﱃ¼ ﺗ‪‬ﻔﻴ ‪‬ﺪ ﻣﻌﲎ ﺍﻟﻐﺎﻳﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﻓﺄﻣﺎ ﺩﺧﻮﻟﹸﻬﺎ ﰲ ﺍﳊﹸﻜﻢ ﻭﺧﺮﻭﺟ‪‬ﻬﺎ ﻓـﺄﹶﻣﺮ‪ ‬ﻳ‪‬ـﺪ‪‬ﻭ ‪‬ﺭ ﻣ‪‬ـ ‪‬ﻊ ﺍﻟـﺪﻟﻴﻞ‪،‬‬ ‫)‪(٣‬‬
‫ﻓﻤﺎ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﴿ﻓﻨﻈﺮﺓ ﺇﱃ ﻣﻴﺴﺮﺓ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٨٠ :‬ﻷﻥ ﺍﻹﻋﺴﺎﺭ ﻋﻠﺔ ﺍﻹﻧﻈﺎﺭ ﻭﺑﻮﺟـﻮﺩ ﺍﳌﻴـﺴﺮﺓ ﺗ‪‬ـﺰﻭﻝ ﺍﻟﻌﻠـ ﹸﺔ ﻭﻟـﻮ‬
‫ﺩﺧﻠﺖِ ﺍﳌﻴﺴﺮﺓﹸ ﻓﻴﻪ ﻟﻜﺎﻥ ﻣﻨﻈﹶﺮﹰﺍ ﰲ ﺍﳊﺎﻟﺘ‪‬ﲔ ﻣ‪‬ﻌﺴِﺮﹰﺍ ﻭﻣ‪‬ﻮﺳِـﺮﹰﺍ‪ ،‬ﻭﻛـﺬﻟﻚ ﴿ﺃﲤـﻮﺍ ﺍﻟـﺼﻴﺎﻡ ﺇﱃ ﺍﻟﻠﻴـﻞ﴾ ]ﺍﻟﺒﻘـﺮﺓ‪ [١٨٧ :‬ﻟـﻮ ﺩﺧـﻞ‬
‫ﺍﻟﻠﻴ ﹸﻞ ﹶﻟ ‪‬ﻮﺟ‪‬ﺐ ﺍﻟﻮِﺻﺎﻝﹸ ﻭﳑ‪‬ﺎ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﻗﻮﻟﹸـﻚ ½ ‪‬ﺣﻔِﻈـﺖ‪ ‬ﺍﻟﻘـﺮﺁ ﹶﻥ ﻣِـﻦ ﹶﺃﻭ‪‬ﻟِـﻪ ﺇﱃ ﺁﺧِـﺮِﻩ¼ ﻷﻥ ﺍﻟﻜـﻼﻡ ﻣ‪‬ـﺴ‪‬ﻮﻕ‪ِ ‬ﻟﺤِﻔـﻆِ‬
‫ﺍﻟﻘﺮﺁ ِﻥ ﻛﻠﱢﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻷﻗـﺼﻰ﴾ ]ﺍﻹﺳـﺮﺍﺀ‪ [١ :‬ﻟﻮﻗـﻮﻉ ﺍﻟﻌﻠـﻢ ﺑﺄﻧـﻪ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﹼﻢ ﻻ ﻳ‪‬ﺴﺮٰﻯ ﺑﻪ ﺇﱃ ﺑﻴﺖِ ﺍﳌﹶﻘﺪِﺱ ﻣِﻦ ﻏﲑِ ﺃﻥ ﻳ‪‬ﺪﺧ‪‬ﻠﹶﻪ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﺇﱃ ﺍﳌﺮﺍﻓﻖ﴾ ﻻ ﺩﻟﻴ ﹶﻞ ﻓﻴﻪ ﻋﻠﻰ ﺃﹶﺣﺪ ﺍﻷﻣﺮ‪‬ﻳﻦ ﻓﹶﺄﺧ‪‬ـ ﹶﺬ ﺍﳉﹸﻤﻬـﻮﺭ‬
‫ﺤ ﹶﻜﻤ‪‬ﻮﺍ ﺑِﺪﺧﻮﻟِﻬﺎ ﰲ ﺍﻟﻐ‪‬ﺴﻞ ﻭﹶﺃﺧ‪ ‬ﹶﺬ ﺯ‪ ‬ﹶﻓ ‪‬ﺮ ﻭﺩﺍﻭ ‪‬ﺩ ﺑﺎﳌﺘﻴﻘﱢﻦ ﻓﻠﹶﻢ ﻳ‪‬ﺪﺧِﻼﻫﺎ‪ .‬ﻭﻋﻦ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ـﺪِﻳ ‪‬ﺮ‬
‫ﺑﺎﻻﺣﺘﻴﺎﻁ ﻓ ‪‬‬
‫ﺍﳌﺎ َﺀ ﻋﻠﻰ ﻣِﺮﹶﻓﻘﹶﻴﻪ‪) .‬ﻣﺪﺍﺭﻙ(‬

‫‪٢٧‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫? ﺑﻴﺎﻥ ﺣﻘﻴﻘﺔ ﺍﳌﺴﺢ ﻣﻦ ﺣﻴﺚ ﻫﻮ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﻣﺴﺤﻮا ِ ُ ُ ْ ِ ُ ْ‬
‫ﺑﺮءوﺳﻜﻢ﴾ اﻟﺒﺎء ﻟﻺﻟﺼﺎقأي أﻟﺼﻘﻮا اﳌﺴﺢ)‪ (٢‬ﺑﻬﺎ ﻣﻦ ﻏﲑ إﺳﺎﻟﺔ ﻣﺎء وﻫﻮ اﺳﻢ ﺟﻨﺲ‬ ‫أي ﻣﻌﻬﺎ ﻛﻤﺎ ﺑﻴﻨﺘﻪ اﻟﺴﻨﺔ ﴿َو ْ َ ُ ْ‬
‫)‪(١‬‬
‫ﺃﻱ ﺍﳌﺴﺢ ﺍﻟﺬﻱ ﰲ ﺿﻤﻦ ﺍﻟﻔﻌﻞ‪١٢.‬ﲨﻞ <‬
‫ارﺟﻠ ُ ْ‬
‫َﻜـﻢ﴾ ﺑﺎﻟﻨـﺼﺐ ﻋﻄﻔـﺎ ﻋـ أﻳـﺪﻳﻜﻢ وﺑـﺎﳉﺮ ﻋـ‬ ‫ﻓﻴﻜﻔﻲ أﻗﻞ ﻣﺎ ﻳﺼﺪق ﻋﻠﻴﻪ وﻫﻮ ﻣﺴﺢ ﺑﻌﺾ ﺷﻌﺮه وﻋﻠﻴﻪ اﻟـﺸﺎﻓﻌﻲ ﴿َو َ ْ ُ‬
‫? ﺍﻟﺒﺎﺭﺯﺍﻥ‪١٢.‬ﲨﻞ‬
‫اﳉـﻮار ﴿َِاﱃ ا ْ َ ْ َ‬
‫ﻜﻌﺒ ـ ْ ِ ﴾ أي ﻣﻌﻬﻤــﺎ)‪ (٤‬ﻛﻤــﺎ ﺑﻴﻨﺘــﻪ اﻟــﺴﻨﺔ وﳘــﺎ اﻟﻌﻈﻤــﺎن اﻟﻨﺎﺗﺌــﺎن ﰲ ﻛــﻞ رﺟــﻞ ﻋﻨــﺪ َﻣﻔـ ِـﺼﻞ اﻟــﺴﺎق‬ ‫)‪(٣‬‬

‫? ﺧﱪ‪١٢.‬ﺻﺎﻭﻱ‬ ‫? ﻣﺒﺘﺪﺃ‪١٢.‬ﺻﺎﻭﻱ‬
‫واﻟﻘﺪم‪ ،‬واﻟﻔﺼﻞ ﺑﲔ اﻷﻳﺪي واﻷرﺟﻞ اﳌﻐﺴﻮﻟﺔ ﺑﺎﻟﺮأس اﳌﻤﺴﻮح ﻳﻔﻴﺪ وﺟﻮب اﻟﱰﺗﻴـﺐ )‪(٥‬ﰲ ﻃﻬـﺎرة ﻫـﺬه اﻷﻋـﻀﺎء‬
‫?ﺃﻱ ﰲ ﻃﻬﺎﺭﺓ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ‪١٢.‬ﲨﻞ‬
‫ﺟﻨﺒﺎ ﻓَﺎﻃ ُ ْﺮوا﴾ ﻓﺎﻏﺘـﺴﻠﻮا ﴿َو ِ ْ‬
‫ان‬ ‫ان ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ُ ُ ً‬ ‫وﻋﻠﻴﻪ اﻟﺸﺎﻓﻌﻲ وﻳﺆﺧﺬ ﻣﻦ اﻟﺴﻨﺔ وﺟﻮب اﻟﻨﻴﺔ ﻓﻴﻪ ﻛﻐﲑه ﻣﻦ اﻟﻌﺒـﺎدات ﴿َو ِ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻗﻮﻟﻪ‪ ] :‬ﻣﻌ‪‬ﻬﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺇﱃ﴾ ﲟﻌﲎ ½ ‪‬ﻣ ‪‬ﻊ¼ ﻻ ﻟﻠﻐﺎﻳﺔ ﺍﳋﺎﺭﺟﺔ ﻓﻼ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺃﻥﹼ ﻣﺬ ‪‬ﻫ ‪‬‬
‫ﺐ ﺍﳉﹸﻤﻬﻮﺭ ﻭﻫـﻮ ﺩ‪‬ﺧـﻮﻝ ﺍﳌِـﺮﹶﻓﻘﹶﲔ ﰲ‬ ‫)‪(١‬‬
‫ﺍﻟﻐ‪‬ﺴﻞ ﻳ‪‬ﺨﺎﻟﻒ ﻇﺎﻫ ‪‬ﺮ ﺍﻵﻳﺔ ﻭﻫﻮ ﺍﻟﻐﺎﻳ ﹸﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ ‪] :‬ﺃﹶﻟﹾﺼِﻘﹸﻮﺍ ﺍﻟﹾﻤ‪‬ﺴﺢ‪ [‬ﰲ ﺍﳌﺪﺍﺭﻙ ½ﺍﳌﺮﺍﺩ‪ ‬ﺇﻟﺼﺎﻕ‪ ‬ﺍﳌﺴﺢ ﺑﺎﻟﺮﺃﺱ‪ ،‬ﻭﻣ‪‬ﺎﺳِﺢ‪ ‬ﺑﻌﻀِﻪ ﻭﻣ‪‬ﺴﺘﻮﻋِﺒ‪‬ﻪ ﺑﺎﳌﺴﺢ ﻛﻼﳘﺎ ﻣ‪‬ﻠـﺼِ ‪‬ﻖ‬ ‫)‪(٢‬‬
‫ﻟﻠﻤﺴﺢ ﺑﺮﺃﺳﻪ‪ ،‬ﻓﺄﹶﺧ‪‬ﺬﹶ ﻣﺎﻟﻚ‪ ‬ﺑﺎﻻﺣﺘﻴﺎﻁ ﻓﺄﹶﻭﺟ‪‬ﺐ‪ ‬ﺍﻻﺳﺘﻴﻌﺎﺏ‪ ،‬ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ‬ﺑﺎﻟﻴﻘﲔ ﻓﺄﹶﻭﺟ‪‬ﺐ‪ ‬ﺃﹶﻗﻞﱠ ﻣﺎ ﻳ‪‬ﻘﹶﻊ‪ ‬ﻋﻠﻴﻪ ﺍﺳـﻢ‪ ‬ﺍﳌﹶـﺴﺢ‪،‬‬
‫ﻭﺃﹶ ﺧ‪‬ﺬﹾ ﻧ‪‬ﺎ ﺑِﺒ‪‬ﻴﺎﻥِ ﺍﻟﻨ‪‬ﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ ﻠﹼﻢ ﻭﻫﻮ ﻣﺎ ﺭ‪‬ﻭﻱ ﺃﻧﻪ ﻣ‪‬ﺴ‪‬ﺢ‪ ‬ﻋﻠﻰ ﻧﺎﺻﻴﺘﻪ ﻭﻗﹸـﺪ‪‬ﺭﺕِ ﺍﻟﻨﺎﺻـﻴﺔﹸ ﺑِﺮ‪‬ﺑـﻊ ﺍﻟـﺮﺃﺱ¼‪ .‬ﺍﻧﺘـﻬﻰ‪،‬‬
‫ﻭﺍﳊﺪﻳﺚﹸ ﺭﻭﺍﻩ ﻣﺴﻠﻢ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺑِﺎﳉﺮ‪ ‬ﻋﻠﻰ ﺍﳉِﻮﺍﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﻛﺜﲑﹰﺍ ﻣِﻦ ﺍﻟ ﹸﻘﺮ‪‬ﺍ ِﺀ ﻳ‪‬ﻘـﺮﺅﻭﻥ ﺑـﺎﳉﺮ‪ ‬ﻓﻴﻜـﻮﻥ ﻋﻠـﻰ ﻗـﺮﺍﺀ‪‬ﻢ ﻋﻄﻔـﺎ ﻋﻠـﻰ‬ ‫)‪(٣‬‬
‫ﺐ ﺍﳋﹶﻮﺍﺭﺝ ﻭﺧﻼﻑ‪ ‬ﺍﻟـﺴﻨ‪‬ﺔ ﻭﺧـﻼﻑ‪ ‬ﻋﻤ‪‬ـ ِﻞ ﺍﻟـﺼﺤﺎﺑ ِﺔ ﻭﻗـﻮﻝِ ﺃﻛﺜـ ِﺮ ﺍﻷﻣ‪‬ـﺔ‪ ،‬ﻭﺣﺎﺻـ ﹸﻞ‬ ‫ﺍﻟﺮﺅﻭﺱ ﻓﻴﻜﻮﻥ ﺣﻜﻤ‪‬ﻪ ﺍﳌﺴﺢ‪ ‬ﻭﻫﻮ ﻣﺬﻫ ‪‬‬
‫ﺍﻟﺪﻓﻊ ﺃﻥﹼ ‪‬ﺟﺮ‪‬ﻩ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﺠِﻮﺍﺭ ﻻ ﻟﻠﻌﻄﻒ ﻋﻠﻰ ﺍ‪‬ﺮﻭﺭ ﻭﻧﻈﲑ‪‬ﻩ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ ﻛﻘﻮﻟﻪ ﺗﻌـﺎﱃ ﴿ﻋـﺬﺍﺏ ﻳـﻮ ٍﻡ ﳏـﻴﻂٍ﴾‬
‫ﺤ ‪‬ﺮ ﺿ‪‬ﺐ‪ ‬ﺧ ِﺮﺏٍ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﲔ﴾ ]ﺍﻟﻮﺍﻗﻌﺔ‪ [٢٢ :‬ﺑﺎﳉﺮ‪ ‬ﰲ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻭﺍﻟﻜِﺴﺎﺋﻲ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﻉ ‪‬ﺟ ‪‬‬
‫]ﻫﻮﺩ‪﴿ ،[٨٤ :‬ﻭﺣﻮ ٍﺭ ﻋ ٍ‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻣﻌ‪‬ﻬﻤﺎ[ ﻗﺪ ‪‬ﻣﺮ‪ ‬ﻭ‪‬ﺟﻬ‪‬ﻪ ﺁﻧﻔﹰﺎ ﰲ ﴿ﺍﳌﹶﺮﺍﻓﻖ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻔﻴﺪ ﻭﺟﻮﺏ‪ ‬ﺍﻟﺘﺮﺗﻴﺐِ[ ﻗﹶﺼﺪ‪‬ﻩ ﺑﺬﻟﻚ ﺗ‪‬ﺘﻤﻴ ‪‬ﻢ ﺍﻟﻔﹶﺮﺍﺋِﺾ ﺍﻟﺴﺘ‪ِ ‬ﺔ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬
‫ﺤﺼ‪‬ﻞ ﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻮﺍ ‪‬ﻭ ﻭﺇﻥ ﻛﺎﻧﺖ ﻻﺗ‪‬ﻘﺘـﻀﻲ‬ ‫)‪(٥‬‬
‫ﳊ‪‬ﻨ ِﻔﻴ‪‬ـ ﹸﺔ ﻭ‪‬ﺍﳌﹶﺎِﻟ ِﻜﻴ‪‬ـ ﹸﺔ ﺇِﱃ ﻋ‪‬ـ ‪‬ﺪ ِﻡ‬
‫ﺐ ﻭﻫﻮ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﳌﻐﺴﻮﻻﺕ ﺑﺎﻟﺮﺃﺱِ ﺍﳌﻤـﺴﻮﺡ‪ ،‬ﻭﺫﹶﻫـﺐ ﺍ ﹶ‬ ‫ﺗﺮﺗﻴﺒﺎ ﻟﻜﻦ ﻭ‪‬ﺟﺪﺕ ﻗﺮﻳﻨﺔﹲ ﺗ‪‬ﻔﻴ ‪‬ﺪ ﺍﻟﺘﺮﺗﻴ ‪‬‬
‫ﻒ ‪‬ﺑﻌ‪‬ـﻀ‪‬ﻬﺎ‬‫ﷲ ﺗﻌـﺎﱃ ﹶﺃﻣ‪‬ـ ‪‬ﺮ ِﺑﻐ‪‬ـﺴ‪‬ﻞ ﺍ َﻷﻋـﻀ‪‬ﺎ ِﺀ ‪‬ﻭ ‪‬ﻋﻄﹶـ ‪‬‬
‫ﺐ ﻓِﻲ ﺍﻟﻮ‪‬ﺿﻮﺀِ‪ ،‬ﺑ‪‬ﻞ ﻫﻮ ﺳ‪‬ﻨ‪‬ﺔﹲ ﻋﻨﺪ‪‬ﻫﻢ ﻛﻤﺎ ﰲ "ﺭﺩ ﺍﶈﺘـﺎﺭ"؛ ﻷ ﱠﻥ ﺍ َ‬ ‫ﺏ ﺍﻟﺘ‪‬ﺮﺗﻴ ِ‬
‫‪‬ﻭﺟ‪‬ﻮ ِ‬
‫ﺐ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻋﻠﻰ ﺑ‪‬ﻌﺾٍ ِﺑﻮ‪‬ﺍ ِﻭ ﺍﳉﹶﻤ ِﻊ ﻭﻫﻲ ﻻ ﺗ‪‬ﻘ‪‬ﺘﻀِﻲ ﺍﻟﺘ‪‬ﺮﺗﻴ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺟﻮﺏ ﺍﻟﻨﻴﺔ ﻓﻴﻪ[ ﺃﻱ ﻷﻧﻪ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻛ ﹼﻞ ﻋﺒﺎﺩﺓ ﺗ‪‬ﺤﺘﺎﺝ‪ ‬ﻟﻨﻴ‪‬ـﺔٍ‪ ،‬ﻓ‪‬ﺘﺤ‪‬ـﺼ‪ ‬ﹶﻞ ﺃﻥﹼ ﻓﹶـﺮﺍﺋِﺾ‪ ‬ﺍﻟ ‪‬ﻮﺿ‪‬ـﻮ ِﺀ ﻋﻨـ ‪‬ﺪ ﺍﻹﻣـﺎ ِﻡ ﺍﻟـﺸﺎِﻓ ِﻌ ‪‬ﻲ ﺳـﺘ‪‬ﺔ‪:‬‬ ‫)‪(٦‬‬
‫ﲔ ﺃﹶﺟﺰﺍﺋِـﻪ ﺗ‪‬ﻔﺮِﻳﻘـﹰﺎ ‪‬ﻣ‪‬ﺘﻔﹶﺎﺣِـﺸﹰﺎ‪،‬‬
‫ﻕ ﺑ‪‬ـ ‪‬‬‫ﺐ ‪.‬ﻭﻋﻨﺪ ﻣﺎﻟﻚ ﺳﺒﻌﺔ‪ :‬ﺍﻷﺭﺑﻌـ ﹸﺔ ﻭﺍﻟﻨﻴـ ﹸﺔ ﻭﺍﳌـﻮﺍﻻﺓﹸ ﺑـﺄﻥ ﻻ ‪‬ﻳﻔﹶـﺮ‪ ‬‬ ‫ﺍﻷﺭﺑﻌ ﹸﺔ ﺍﻟﻘﺮﺁﻧﻴ ﹸﺔ‪ ،‬ﻭﺍﻟﻨﻴ‪ ‬ﹸﺔ‪ ،‬ﻭﺍﻟﺘﺮﺗﻴ ‪‬‬
‫ﳊ‪‬ﻨ ِﻔﻴ‪‬ﺔ ﺍﻷﺭﺑﻌ ﹸﺔ ﺍﻟﻘﺮﺁﻧﻴ ﹸﺔ ﻻ ﻏﲑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻭﺍﻟﺘﺪﻟﻴﻚ‪ ‬ﻭﻫﻮ ﺇِﻣﺮﺍ ‪‬ﺭ ﺑﺎﻃﻦ ﺍﻟ ﹶﻜﻒ‪ ‬ﻋﻠﻰ ﺍﻷَﻋﻀﺎﺀ‪ .‬ﻭﻋﻨﺪ ﺍ ﹶ‬
‫ﺻﺤ‪‬ﺘ‪‬ﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻴ‪‬ـﺔ ﻭﺃﻣ‪‬ـﺎ ﺍﻟﺘﺎﺑﻌـ ﹸﺔ ﳍـﺎ ﻛﺎﻟـﺸﺮﻭﻁِ ﻓـﻼ‪ ،‬ﺇﺫ ﻻ ﻓﹶـﺮﻕ‪ ‬ﺑـﲔ‬
‫ﻒ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ[ ﻓﻴﻪ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺩﺍ ِ‬
‫ﺕ ﺍﳌﺴﺘﻘﻠﹼ ﹶﺔ ﺗ‪‬ﺘﻮﻗﱠ ‪‬‬ ‫)‪(٧‬‬
‫ﺏ ﳍﺎ ﺇﻻﹼ ﺑﺎﻟﻨﻴ‪ِ ‬ﺔ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬‫ﺍﻟﻄﻬﺎﺭ ِﺓ ﻭ ﺳ‪‬ﺘ ِﺮ ﺍﻟﻌﻮﺭﺓِ‪ ،‬ﻧ‪‬ﻌﻢ ﻻ ﺛﻮﺍ ‪‬‬

‫‪٢٨‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻣﻦ ْ َ ٓ‬
‫اﻟﻐﺎ‪ِ ِ Ò‬ـﻂ﴾ أي أﺣﺪث ﴿ َ ْاو ٰ َ ْ ُ ُ‬
‫ﻟﻤﺴﺘﻢ‬ ‫اﺣﺪ ْ ُ ْ‬
‫ﻣﻨﻜﻢ َ‬ ‫ﻛﻨﺘﻢ ﻣﺮْ ﴾ ﻣﺮﺿﺎ ﻳﻀﺮه اﳌﺎء ﴿ َ ْاو ﻋَ ٰ َﺳ َ ٍ﴾ أي ﻣﺴﺎﻓﺮﻳﻦ ﴿ َ ْاو َ ٓ َ‬
‫ﺟﺎء َ َ ٌ‬ ‫ُ ُْْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ِﻴﺪاﻃ َ ًﺒﺎ﴾ ﺗﺮاﺑﺎ ﻃﺎﻫﺮا‬

‫ﻴﻤﻤﻮا﴾ اﻗﺼﺪوا)‪َ ﴿ (٧‬ﺻﻌ ْ ً‬‫ﻣﺎء﴾ ﺑﻌﺪ ﻃﻠﺒﻪ ﴿ َﻓ َ َ ُ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫اﻟﻨﺴﺎء ﴾ ﺳﺒﻖ ﻣﺜﻠﻪ ﰲ آﻳﺔ اﻟﻨﺴﺎء ﴿ َﻓﻠ َْﻢ َ ِ ُ ْ‬
‫ﺗﺠﺪوا َ ٓ ً‬
‫)‪(٤‬‬
‫ََٓ‬
‫ﻣﻨ ُ﴾ ﺑـﻀﺮﺑﺘﲔ واﻟﺒـﺎء ﻟﻺﻟـﺼﺎق وﺑﻴﻨـﺖ اﻟـﺴﻨﺔ )‪ (٨‬أن اﳌـﺮاد اﺳـﺘﻴﻌﺎب‬ ‫اﻳﺪﻳﻜﻢ﴾ ﻣﻊ اﳌﺮﻓﻘﲔ ﴿ ْ‬ ‫ﻜﻢ َو َ ْ ِ ْ ُ ْ‬ ‫ﺑﻮﺟﻮ ِ ُ ْ‬ ‫﴿ﻓ ْ َ ُ ْ‬
‫َﺎﻣﺴﺤﻮا ِ ُ ُ ْ‬
‫ﻣﻦ َ َ ٍج﴾ ﺿﻴﻖ ﲟﺎ ﻓﺮض ﻋﻠﻴﻜﻢ ﻣﻦ اﻟﻮﺿﻮء واﻟﻐﺴﻞ واﻟﺘﻴﻤﻢ ﴿و ٰﻜ ِْﻦ ﻳﺮ ِ ْ ُ‬
‫ﻳﺪ‬ ‫ﻟﻴﺠﻌﻞ َﻋ َﻠ ْ ُ ْ‬
‫ﻴﻜﻢ ْ‬ ‫ﷲ َِ ْ َ َ‬
‫ﻳﺪ ا ُ‬‫اﻟﻌﻀﻮﻳﻦ ﺑﺎﳌﺴﺢ ﴿ َﻣﺎ ُﻳﺮ ِ ْ ُ‬
‫َﻴﻜﻢ﴾ ﺑﺎﻹﺳﻼم ﺑﺒﻴﺎن ﺷﺮاﺋﻊ اﻟﺪﻳﻦ ﴿ َ َ ُ ْ‬
‫ﻟﻌﻠﻜﻢ َ ْﺸ ُ ُ ْ َ‬
‫ون )‪﴾(۶‬‬ ‫ﻌﻤﺘ ٗ َﻋﻠ ْ ُ ْ‬ ‫ﻟﻴﻄ َ ُ ْ‬
‫ﺮﻛﻢ﴾ ﻣﻦ اﻷﺣﺪاث واﻟﺬﻧﻮب ﴿َوﻟ ِ ُ ِﺘﻢ ِ ْ َ َ‬ ‫ُِ َ‬
‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣﺴﺎﻓﺮﻳﻦ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ½ﻋﻠﻰ¼ ﺍﺳﺘﻌﺎﺭﺓ ﺗﺒﻌﻴﺔ‪ ،‬ﺷﺒ‪‬ﻪ ‪‬ﺗ ‪‬ﻤﻜﱡﻨﻬﻢ ﻣﻦ ﺍﻟﺴﻔﺮ ﺑﺘﻤﻜﹼﻦ ﺍﻟﺮﺍﻛﺐ ﻣﻦ ‪‬ﻣﺮ ﹸﻛﻮِﺑﻪ‪) .‬ﺷِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﻟﻐﺎﺋﻂ﴾[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺍﳊﺪﺙ ﺍﻷﺻﻐﺮ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻟـٰﻤ‪‬ﺴ‪‬ﺘ ‪‬ﻢ ﺍﻟﻨﺴﺎ َﺀ﴾ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺍﳊﺪﺙ ﺍﻷﻛﱪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﺐ ﻫـﻮ‬
‫ﳌ ‪‬ﻌﺪ‪ ‬ﻟﻘﻀﺎﺀ ﺍﳊﺎﺟﺔ ﻏﲑ‪ ‬ﻣﻮﺟِﺐ ﻟﻠﻄﻬﺎﺭﺓ ﺑـﻞ ﺍﳌﹸﻮﺟِـ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﹶﺃﺣ‪‬ﺪﺙَ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﺘﻮﻫ‪‬ﻢ ﺃﻥﹼ ﺍ‪‬ﻲﺀ ﻣﻦ ﺍﳌﻜﺎﻥ ﺍ ﹸ‬ ‫)‪(٣‬‬
‫ﳌﺠِﻲ َﺀ ﻣﻦ ﺍﻟﻐﺎﺋﻂ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳊﹶـﺪ‪‬ﺙ ﻭﻋﺒ‪‬ـﺮ ﻋﻨـﻪ ﺑﺎﻟﻐـﺎﺋﻂ ﻷﻥﹼ ﺍﻟﻌـﺎﺩﺓ ﻗـﻀﺎ ُﺀ ﺍﳊﺎﺟـﺔ ﰲ ﺍﻟﻐـﺎﺋﻂ ﲟﻌـﲎ‬
‫ﺏ ﺑﺄ ﱠﻥ ﺍ ﹶ‬
‫ﳊ ‪‬ﺪﺙﹸ‪ .‬ﻓﺄﹶﺟﺎ ‪‬‬
‫ﺍ ﹶ‬
‫ﺍﳌﻜﺎﻥ ﺍﳌﻨﺨ‪‬ﻔِﺾ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻒ ﻭﻛِﻼ ‪‬ﻫﻤ‪‬ﺎ ِﺑﻤ‪‬ﻌﻨ‪‬ﻰ ﺍﻟﱠﻠﻤ‪‬ـﺲ ﻫـﻮ ﺍﳉﹶـﺲ‪ ‬ﺑِﺎﻟﻴ‪‬ـ ِﺪ‬‫ﻗﻮﻟﻪ‪ ] :‬ﺳ‪‬ﺒ ‪‬ﻖ ِﻣﺜ ﹸﻠﻪ ﰲ ﺁﻳ ِﺔ ﺍﻟﻨﺴﺎ ِﺀ[ ﻭﻫﻮ ﻗﻮﻟﹸﻪ ﴿ﻟـٰ ‪‬ﻤﺴ‪‬ﺘ ‪‬ﻢ ﺍﻟﻨ‪‬ﺴ‪‬ﺎ َﺀ﴾ ‪‬ﻭﻓِﻲ ﻗِﺮﺍ َﺀ ٍﺓ ﺑِﻼ ﹶﺃِﻟ ٍ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻉ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﺸ ‪‬ﺮ ِﺓ ﻭﻋﻦ ﺍﺑ ِﻦ ﻋﺒ‪‬ﺎﺱ ﻫﻮ ﺍﳉِﻤ‪‬ﺎ ‪‬‬ ‫ﺠﺲ‪ِ ‬ﺑﺒ‪‬ﺎﻗِﻲ ﺍﻟﹾ‪‬ﺒ ‪‬‬
‫ﳊﻖ ِﺑ ِﻪ ﺍﻟﹾ ‪‬‬
‫ﻗﹶﺎﹶﻟ ‪‬ﻪ ﺍﺑ ‪‬ﻦ ‪‬ﻋﻤ ‪‬ﺮ ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎِﻓ ِﻌﻲ‪ ‬ﻭﹸﺃ ِ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﻠﻢ ﲡﺪﻭﺍ ﻣـﺂﺀ﴾[ ﺍﳌـﺮﺍ ‪‬ﺩ ﻣِـﻦ ﻋ‪‬ـ ‪‬ﺪ ِﻡ ﻭِﺟـﺪﺍ ِﻥ ﺍﳌـﺎ ِﺀ ﻋ‪‬ـ ‪‬ﺪ ‪‬ﻡ ﺍﻟـﺘﻤﻜﹼﻦ ﻣِـﻦ ﺍﺳـﺘﻌﻤﺎﻟﻪ ﻷﻥﹼ ﻣـﺎ ﻻ ﻳ‪‬ـﺘﻤ ﱠﻜﻦ ﻣِـﻦ ﺍﺳـﺘﻌﻤﺎﻟﻪ‬ ‫)‪(٥‬‬
‫ﻛﺎﳌﻔﻘﻮﺩ‪) .‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻌﺪ ﻃﻠﺒﻪ[ ِﻣﻦ ﺍﻟﺮﻓﻴﻖ ﻭﻗﺒ ﹶﻞ ﺍﻟﻄﻠﺐ ﺃﻳـﻀﹰﺎ ﺟـﺎﺋﺰ ﻋﻨـﺪ ﺃﰊ ﺣﻨﻴﻔـﺔ ﺭﲪـﻪ ﺍﷲ ﺇِﺫِ ﺍﻟﻄﻠـ ‪‬‬
‫ﺐ ﺫﹸﻝﹼ ﻭﻻ ‪‬ﻳﻨ‪‬ﺒﻐِـﻲ ِﻟﻤ‪‬ـﺆﻣﻦ ﺃﻥ ﻳ‪‬ـ ِﺬﻝﹼ‬ ‫)‪(٦‬‬
‫ﻧﻔﺴ‪‬ﻪ‪) .‬ﲨﺎﻟﲔ ﰲ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ‪] (٤٣ :‬ﻋﻠﻤﻴﺔ[‬
‫ﺼﺪ‪‬ﻭﺍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ ﹼﻥ ﴿ﺻﻌﻴﺪﺍﹰ﴾ ﻣﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﻣﻨﺼﻮﺏ ِﺑﻨ‪‬ـﺰﻉِ ﺍﳋـﺎﻓﺾ ﺃﻱ ﺑِـﺼﻌﻴﺪٍ ﻭﻓـﺴ‪‬ﺮ ﺍﻟﻄﻴ‪‬ـ ‪‬‬
‫ﺐ ﺑﺎﻟﻄـﺎﻫﺮ‪،‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍِﻗ ِ‬ ‫)‪(٧‬‬
‫ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﹶﻓﺴ‪‬ﺮﻩ ﺑﺎﳌﹸﻨِﺒﺖِ‪ ،‬ﻭﻛﻮ ﹸﻥ ﺍﻟﺼﻌﻴﺪ ﲟﻌﲎ ﺍﻟﺘﺮﺍﺏ ﻋﻠﻴﻪ ﺃﻛﺜ ‪‬ﺮ ﺃﻫ ِﻞ ﺍﻟﻠﻐﺔ‪) .‬ﺷِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺖ ﺍﻟﺴﻨ‪ ‬ﹸﺔ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﻣﺎ ﻳﻘـﺎﻝ ﺇﺫﺍ ﻛﺎﻧـﺖ ﺍﻟﺒـﺎﺀ ﻟﻺﻟـﺼﺎﻕ ﱂ ﳚـﺐ ﺍﺳـﺘﻴﻌﺎﺏ ﺍﻟﻌـﻀﻮ‪‬ﻳ ِﻦ ﺑﺎﳌـﺴﺢ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺑﻴ‪‬ﻨ ِ‬ ‫)‪(٨‬‬
‫ﺑﺎﻟﺘﺮﺍﺏ‪] .‬ﻓﺎﺋﺪﺓ[ ﻗﺪ ﺍﺷﺘﻤﻠﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺳﺒﻌ ِﺔ ﺃﹸﻣﻮﺭ ﻛﻠﹼﻬﺎ ﻣ‪‬ﺜﲎ‪ ،‬ﻃﻬﺎﺭﺗـﺎﻥ ﺃﺻـﻞ ﻭﺑـﺪﻝ‪ ،‬ﻭﺍﻷﺻـﻞ ﺍﺛﻨـﺎﻥ ﻣ‪‬ـﺴﺘ‪‬ﻮ ِﻋﺐ‪ ‬ﻭﻏـ ‪‬ﲑ‬
‫ﺐ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻔﻌﻞ ﻏﹶﺴﻞﹲ ﻭﻣـﺴﺢ‪ ‬ﻭﺑﺎﻋﺘﺒـﺎﺭ ﺍﶈـﻞ ﳏـﺪﻭﺩ ﻭﻏـﲑ ﳏـﺪﻭﺩ ﻭﺃ ﹼﻥ ﺁﻟﺘ‪‬ﻬﻤـﺎ ﻣـﺎﺋﻊ ﻭﺟﺎﻣـﺪ‬ ‫ﻣ‪‬ﺴﺘ‪‬ﻮ ِﻋﺐٍ‪ ،‬ﻭﻏﲑ‪ ‬ﺍﳌﺴﺘﻮ ِﻋ ِ‬
‫ﻭﻣﻮﺟِﺒﻬﻤﺎ ﺣﺪﺙ ﺃﺻﻐﺮ ﺃﻭ ﺃﻛﱪ ﻭﺃﻥﹼ ﺍﳌﹸﺒﻴﺢ ﻟﻠﻌﺪﻭﻝ ﺇﱃ ﺍﻟﺒ‪‬ـﺪ‪‬ﻝ ﻣـﺮﺽ ﺃﻭ ﺳـﻔﺮ ﻭﺃﻥ ﺍﳌﻮﻋـﻮﺩ ﻋﻠﻴﻬـﺎ ﺗﻄﻬـﲑ‪ ‬ﺍﻟـﺬﻧﻮﺏ ﻭﺇﲤـﺎ ‪‬ﻡ‬
‫ﺍﻟﻨﻌﻤﺔ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺑﻴﻀﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟﺬﻧﻮﺏ[ ﺍﻷَﻭﱃ ½ﺃﻭ ﺍﻟﺬﻧﻮﺏ¼ ﻟﺌﻼﹼ ﻳ‪‬ﻠ ‪‬ﺰ ‪‬ﻡ ﺍﳉﻤـ ‪‬ﻊ ﺑـﲔ ﺍﳊﻘﻴﻘـﺔ ﻭﺍﳌﹶﺠـﺎﺯ ﺇﺫ ﻻ ﻳ‪‬ﺠـﻮﺯ‪ ‬ﻋﻨـﺪﻧﺎ‪ ،‬ﻭﺍﳌﻌـﲎ ِﻟ‪‬ﻴ ﹶﻄﻬ‪‬ـﺮﻛﹸﻢ ﻣِـﻦ‬ ‫)‪(٩‬‬
‫ﺍﻷَﺣﺪﺍﺙِ ﺃﻭ ِﻟﻴ‪‬ﻄﻬ‪‬ﺮﻛﻢ ﻣِﻦ ﺍﻟﺬﻧﻮﺏ ﻓﺈﻥﹼ ﺍﻟﻮ‪‬ﺿﻮ َﺀ ﺗﻜﻔﲑ ﻟﻠﺬﻧﻮﺏ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬

‫‪٢٩‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ُﻠﺘﻢ﴾)‪ (٢‬ﻟﻠﻨﺒﻲ‬ ‫اﻟﺬي َوا َ َ ُ ْ‬
‫ﻘﻜﻢ ﺑ ِ ۤ ٖ ﴾ ﻋﺎﻫﺪﻛﻢ ﻋﻠﻴﻪ ﴿ ِاذْ ﻗ ْ ُ ْ‬ ‫َﻴﻜﻢ﴾ ﺑﺎﻹﺳﻼم)‪َ﴿ (١‬و ِ ْ َ َ‬
‫ﻣﻴﺜﺎﻗ ُ﴾ ﻋﻬﺪه ﴿ ِ ْ‬ ‫ﻌﻤﺔ اﷲِ َﻋﻠ ْ ُ ْ‬
‫اذ ُ ُ ْوا ِ ْ َ َ‬
‫ﻧﻌﻤﻪ ﴿ َو ْ‬
‫? ﺃﻱ ﺑﺄﻥ ﻛﺎﻥ ﻣﻮﺍﻓﻘﺎ ﳌﺎ ‪‬ﻮﺍﻩ ﻧﻔﻮﺳﻬﻢ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﷲ ﴾ ﰲ ﻣﻴﺜﺎﻗﻪ‬ ‫اﻃﻌﻨﺎ﴾ ﰲ ﻛﻞ ﻣﺎ ﺗﺄﻣﺮ ﺑﻪ وﺗﻨ ﳑﺎ ﳓﺐ وﻧﻜﺮه ﴿ َوا ُﻘﻮا ا َ‬ ‫ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣﲔ ﺑﺎﻳﻌﺘﻤﻮه ﴿ َ ِ ْ َ‬
‫ﺳﻤﻌﻨﺎ َو َ َ ْ َ‬
‫)‪(٣‬‬
‫=ﺑﺄﻥ ﱂ ﻳﻜﻦ ﻣﻮﺍﻓﻘﺎﻛﺎﳉﻬﺎﺩ ﻭﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ‪١٢.‬‬
‫ﻛﻮﻧﻮا َ ِ‬
‫ﻗﻮﻣ ْ َ ﴾ ﻗﺎﺋﻤﲔ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا ُ ْ ُ ْ‬ ‫اﻟﺼﺪورِ )‪ ﴾(۷‬ﲟﺎ ﰲ اﻟﻘﻠﻮب ﻓﺒﻐﲑه أوﱃ ﴿ َﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻋﻠﻴﻢ ِ َ ِ‬
‫ﺑﺬات ُ ْ‬ ‫أن ﺗﻨﻘﻀﻮه ﴿ ِان اﷲَ َ ِ ْ‬
‫)‪(٤‬‬
‫ﺻﺎﻭﻱ‬

‫?ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﻏﲑ ﺫﺍﻟﻚ‪١٢.‬ﺻﺎﻭﻱ‬

‫ﺷﻨﺎن﴾ ﺑﻐﺾ ﴿ َ ْ‬
‫ﻗﻮم ٍ﴾ أي اﻟﻜﻔﺎر)‪َ﴿ (٦‬ﻋ َاﻻ‬ ‫ﺑﺎﻟﻘﺴﻂ﴾ ﺑﺎﻟﻌﺪل ﴿َو َﻻ َ ْ ِ َ ُ ْ‬
‫ﻳﺠﺮﻣﻨﻜﻢ﴾ ﳛﻤﻠﻨﻜﻢ ﴿ َ َ ٰ ُ‬ ‫﴿ ﴾ ﲝﻘﻮﻗﻪ ﴿ ُﺷ َ َﺪا َٓء ِ ْ ِ ْ ِ‬
‫)‪(٥‬‬
‫? ﺃﻱ ﻋﺪﻭﻛﻢ ﻭﻫﻢ ﺍﻟﻜﻔﺎﺭ‪١٢.‬ﲨﻞ‬ ‫?ﺑﺎﺭﺗﻜﺎﺏ ﻣﺎ ﻻﳛﻞ‪١٢.‬‬
‫ﻟﻠﺘﻘﻮى َو ا ُﻘﻮا ا َ‬
‫ﷲ ِان ا َ‬
‫ﷲ َﺧﺒ ِ ْ‬ ‫ﻌﺪﻟﻮا﴾ ﻓﺘﻨﺎﻟﻮا ﻣﻨﻬﻢ ﻟﻌﺪاو‪‬ﻢ ﴿ ِ ْ ِ ُ ْ‬
‫اﻋﺪﻟﻮا﴾ ﰲ اﻟﻌﺪو واﻟﻮﱄ ﴿ َُﻮ﴾ أي اﻟﻌﺪل ﴿ اَ ْ َ ُب ِ ْ ٰ‬ ‫َ ْ ُِْ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬

‫= ﻭﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ‪١٢.‬ﲨﻞ‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻹﺳﻼﻡ[ﻣﺘﻌﻠﱢﻖ ﺑـ ½‪‬ﻳِﺘﻢ‪ ¼‬ﺃﻱ ‪‬ﻳﺘﻢ‪ ‬ﻧﻌﻤ ﹶﺔ ﺍﻹﺳﻼﻡ ﻭ‪‬ﻳﻜ ِﻤﻠﻬﺎ ِﺑﺒﻴﺎﻥ ﺷ‪‬ﺮﺍﺋِ ِﻊ ﺍﻟﺪ‪‬ﻳﻦ‪ ) .‬ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﺫ ﻗﻠﺘﻢ﴾[ ﻇﺮﻑ ﻟﻘﻮﻟﻪ ﴿ﻭ‪‬ﺍﹶﺛ ﹶﻘﻜﹸﻢ﴾ ﻛﻤﺎ ﻳﺸﲑ ﻟﻪ ﻗﻮﻟﹸﻪ ½ﺣـﲔ ﺑ‪‬ـﺎﻳ‪‬ﻌ‪‬ﺘﻤ‪‬ﻮﻩ¼ ﻻ ﻟﻘﻮﻟـﻪ ﴿ﺍﺫﻛـﺮﻭﺍ﴾ ﺇﺫ ﻭﻗـﺖ‪ ‬ﺍﻟـﺬﱢﻛﺮ ﺃﻱ‬ ‫)‪(٢‬‬
‫ﺍﻟﺘ‪‬ﺬﻛﱡﺮ ﻣﺘﹶﺄﺧ‪‬ﺮ ﻋﻦ ﻭﻗﺖ ﻗﻮﻟِﻬﻢ ﺍﳌﺬﻛﻮﺭ‪) .‬ﲨﻞ(‬
‫ﲔ ﺑ‪‬ﺎﻳ‪‬ﻌ‪‬ﺘﻤ‪‬ﻮﻩ[ ﻭﻫﻮ ﺍﳌﻴﺜﺎﻕ‪ ‬ﺍﻟﺬﻱ ﹶﺃﺧ‪‬ﺬﻩ ﻋﻠﻰ ﺍﳌﺴﻠﻤِﲔ ﺣﲔ ﺑ‪‬ـﺎ‪‬ﻳﻌ‪‬ﻬﻢ ﺭﺳـﻮﻝﹸ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻋﻠـﻰ ﺍﻟـﺴﻤﻊ‬ ‫ﻗﻮﻟﻪ‪ِ ] :‬ﺣ ‪‬‬ ‫)‪(٣‬‬
‫ﳌﻜﹾـﺮ‪‬ﻩ ﻓ ﹶﻘِﺒﻠﹸـﻮﺍ ﻭﻗـﺎﻟﻮﺍ ﺳ‪‬ـﻤِﻌﻨﺎ ﻭﹶﺃﻃﹶﻌﻨـﺎ‪ ،‬ﻭﻗﻴـﻞ ﻫـﻮ ﺍﳌﻴﺜـﺎﻕ‪ ‬ﻟﻴﻠـ ﹶﺔ ﺍﻟﻌﻘﺒـﺔ ﻭﰲ ﺑﻴﻌـﺔ‬
‫ﳌﻨ‪‬ـﺸ‪‬ﻂ ﻭﺍ ﹶ‬
‫ﻭﺍﻟﻄﺎﻋﺔ ﰲ ﺣﺎﻝ ﺍﻟﻴ‪‬ﺴﺮ ﻭﺍﻟﻌ‪‬ـﺴﺮ ﻭﺍ ﹶ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺮﺿﻮﺍﻥ‪) .‬ﻣﺪﺍﺭﻙ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳﺂﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ...‬ﺇﱁ﴾[ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻧﻈﲑ‪ ‬ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﻟﻨﺴﺎﺀ ﺇﻻ ﺃﻧﻪ ﻫﻨﺎﻙ ﻗﹶﺪ‪ ‬ﻡ ﻟﻔﻆﹶ ﺍﻟﻘِﺴﻂ ﻭﻫﻨﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ﻭﻛـﺎﻥ ﺍﻟـﺴ‪ ‬ﺮ ﰲ‬ ‫)‪(٤‬‬
‫ﺉ ﻓﻴﻬﺎ ﺑﺎﻟﻘِﺴﻂ ﺍﻟﺬﻱ ﻫـﻮ ﺍﻟﻌ‪‬ـﺪﻝ ﻣـﻦ‬ ‫ﺫﻟﻚ ﻭﺍﷲ ﺃﻋﻠ ‪‬ﻢ ﹶﺃﻥﹼ ﺁﻳ ﹶﺔ ﺍﻟﻨﺴﺎﺀ ﺟِﻲ َﺀ ‪‬ﺎ ﰲ ‪‬ﻣ ‪‬ﻌ ِﺮﺽِ ﺍﻹﻗﺮﺍﺭ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻭﺍِﻟﺪ‪‬ﻳﻪ ﻭﺃﻗﺎﺭﺑِﻪ ﻓ‪‬ﺒ ِﺪ ‪‬‬
‫ﺲ ﻭﻻ ﻭﺍﻟﺪٍ ﻭﻻ ﻗﹶﺮﺍﺑﺔٍ ﻭﺍﻟـﱵ ﻫﻨـﺎ ﺟِـﻲ َﺀ ‪‬ـﺎ ﰲ ﻣﻌـﺮﺽ ﺗـﺮﻙ ﺍﻟﻌـﺪﺍﻭﺓ ﻓﺒ‪‬ـﺪﺉ ﻓﻴﻬـﺎ ﺑـﺎﻷﻣﺮ ﺑﺎﻟﻘﻴـﺎﻡ ﷲ ﻷﻧـﻪ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻉ‪‬‬ ‫ﻏﲑ ﻣ‪‬ﺤﺎﺑﺎ ِﺓ ﻧ‪‬ﻔ ٍ‬
‫ﻟﻠﻤﺆﻣﻨﲔ ﰒ ﹸﺛ‪‬ﻨﻲ‪ ‬ﺑﺎﻟﺸﻬﺎﺩﺓ ﺑﺎﻟ ‪‬ﻌﺪ‪‬ﻝ ﻓﺠِﻲ َﺀ ﰲ ﻛﻞﹼ ﻣ‪‬ﻌﺮِﺽ ﲟﺎ ﻳﻨﺎﺳﺒﻪ‪ .‬ﻭﺗﻜﺮﻳﺮ ﻫﺬﺍ ﺍﳊﻜﻢ ﺇﻣـﺎ ﻻﺧـﺘﻼﻑ ﺍﻟـﺴﺒﺐ ﻛﻤـﺎ ﻗﻴـﻞ ﺇﻥﹼ‬
‫ﺍﻷُﻭﱃ ﻧ‪‬ﺰﻟﺖ ﰲ ﺍﳌﺸﺮﻛﲔ ﻭﻫﺬﻩ ﰲ ﺍﻟﻴﻬﻮﺩ ﺃﻭ ِﻟ ‪‬ﻤﺰِﻳ ِﺪ ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻌﺪﻝ ﻭﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺇﻃﻔﺎﺀ ﺛﹶﺎﺋِﺮﺓِ ﺍﻟﻐﻴﻆ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺧﻄﻴﺐ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺤﻤِﻠﻨ‪‬ﻜﻢ[ ﺿ‪‬ﻤ‪ ‬ﻦ ﴿ﻳ‪‬ﺠﺮﻣﻨ‪‬ﻜﻢ﴾ ﻣﻌﲎ ½ﻳ‪‬ﺤﻤِﻠﻨ‪‬ﻜﻢ¼ ﻭﻣِﻦ ﹶﺛﻢ‪ ‬ﻋﺪ‪‬ﺍﻩ ﺑـ﴿ﻋﻠﻰ﴾‪ ،‬ﺃﻭ ½ﻳﻜﺴﺒﻨ‪‬ﻜﻢ¼ ﻭﳘـﺎ ﻣﺘﻘﺎﺭﺑـﺎﻥ ﻭﻣِـﻦ ﺛﹶـﻢ‪‬‬ ‫)‪(٥‬‬
‫ﻋﺒ‪‬ﺮ ﺑﻪ ﺍﳌﻔﺴ‪ ‬ﺮ ﻓﻴﻤﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟ ﹸﻜﻔﹼﺎ ِﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ‪‬ﺎ ﳐﺘﺼ‪‬ﺔ ‪‬ﻢ ﻓﺈ‪‬ﺎ ‪‬ﻧﺰ‪‬ﻟﺖ ﰲ ﻗﹸﺮ‪‬ﻳﺶ ﳌﹼـﺎ ﺻ‪‬ـﺪ‪‬ﻭﺍ ﺍﳌـﺴﻠﻤِﲔ ﻋـﻦ ﺍﳌـﺴﺠﺪ ﺍﳊـﺮﺍﻡ‪ ،‬ﻭﺟ‪‬ـﺮﻯ‬ ‫)‪(٦‬‬
‫ﺏ ﻋﺎﻡ‪ ‬ﻷﻥﹼ ﺍﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ‪) .‬ﻛﺮﺧﻲ(‬ ‫ﻏﲑ‪‬ﻩ ﻋﻠﻰ ﺃﻥﹼ ﺍﳋﻄﺎ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓ‪‬ﺘﻨ‪‬ﺎﻟﹸﻮﺍ ﻣﻨﻬﻢ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻨﻬﻲ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻈﺎﻫﺮ ﻟﻠﺒﻐﻀﺎﺀ ﻋﻦ ﺃﻥ ﻳ‪‬ﺤ ِﻤﻠﹶﻬﻢ ﻋﻠـﻰ ﺗـﺮﻙ ﺍﻟﻌـﺪﻝ ﻟﻜﻨـﻪ ﰲ ﺍﳌﻌـﲎ‬ ‫)‪(٧‬‬
‫‪‬ﻲ‪ ‬ﳍﻢ ﻋﻦ ﺃﻥ ﻳ‪‬ﺘﺮ‪‬ﻛﻮﺍ ﺍﻟﻌﺪﻝ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﺒﻐﻀﺎﺀ ﻭﺇﻃﺎﻋﺘﻬﻢ ﳍﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻫﻮ﴾ ﺃﻱ ﺍﻟﻌﺪ ﹸﻝ[ ﹶﺃﺷ‪‬ﺎ ‪‬ﺭ ﺑِﻪ ﺇِﱃ ﹶﺃﻥﹼ ﺍﻟﻀﻤ ‪‬ﲑ ‪‬ﻳﻌ‪‬ﻮ ‪‬ﺩ ﻋﻠﻰ ﺍﳌﹶﺼ ‪‬ﺪ ِﺭ ﺍﳌﹶﻔﻬ‪‬ﻮﻡ ﻣِﻦ ﻗﹶﻮﻟِﻪ ﴿ﺍﻋ ِﺪﻟﹸﻮﺍ﴾ ﻛﻘﻮﻟـﻪ ½ﻣ‪‬ـﻦ ﻛﹶـﺬﺏ ﻋ‪‬ﻠـﻰ‪‬‬ ‫)‪(٨‬‬
‫ﻛﺎﻥ ‪‬ﺷﺮ‪‬ﺍ¼ ﻓﻔﻲ ½ﻛﺎﻥ¼ ﺿﻤﲑ‪ ‬ﻳ‪‬ﻔﻬ‪‬ﻢ ِﻣﻦ ﻗﻮﻟِﻪ ½ﻛﺬﺏ¼ ﺃﻱ ﺍﻟﻜﺬﺏ‪) .‬ﻛﺮﺧﻲ(‬

‫‪٣٠‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫اﺟــﺮٌ‬ ‫اﻟـﺼﻠﺤﺖِ ﴾ وﻋــﺪا ﺣـﺴﻨﺎ ﴿ َﻟ ُ ْـﻢ ْ‬
‫ﻣﻐـ ِ َ ٌة و َ ْ‬ ‫ﻋﻤﻠـﻮا ِ ٰ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨـﻮا َو َ ِ ُ‬ ‫اﻟـﺬ ْ َ‬
‫وﻋ ـ َـﺪ اﷲُ ِ‬ ‫ﻌﻤﻠـﻮن )‪﴾(۸‬ﻓﻴﺠـﺎزﻳﻜﻢ ﺑـﻪ ﴿ َ َ‬ ‫ِ َﺑﻤـﺎ َ ْ َ ُ ْ َ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻌﻤﺖ اﷲ ِ َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ ِ ْاذ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮااذ ُ ُ ْوا ِ ْ َ َ‬ ‫اﻟﺠﺤﻴﻢ )‪َ ﴿﴾(۱۰‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫اﺻﺤﺐ ْ َ ِ ْ ِ‬‫ﻚَ ْ ٰ ُ‬‫ﺑﺎﻳ ٰ َ ِۤﻨﺎ ا ُوﻟٓ ٰ ِ َ‬ ‫ﻳﻦ َﻛ َ ُ ْوا َو َ ُ ْ‬
‫ﻛﺬﺑﻮا ِ ٰ‬ ‫ﻋﻈﻴﻢ)‪﴾(۹‬ﻫﻮاﳉﻨﺔ﴿ َو ِ‬
‫اﻟﺬ ْ َ‬ ‫َ ٌِْ‬
‫ﻣﺘﻌﻠﻖ ﺑـ ½ﻧﻌﻤﺖ ﺍﷲ¼ﻻ ﺑـ ½ﺍﺫﻛﺮﻭﺍ¼‪١٢.‬ﲨﺎﻟﲔ‬
‫اﻳﺪﻳ ُ ْﻢ﴾ ﻟﻴﻔﺘﻜﻮا ﺑﻜﻢ ﴿ﻓ ََﻜﻒ َ ْ ِ َ‬
‫اﻳﺪﻳ ُ ْﻢ َ ْ ُ ْ‬ ‫ﻳﺒﺴﻄﻮا﴾ ﳝﺪوا ﴿ ِ َ ْ ُ ْ‬ ‫ﻗﻮم﴾ ﻫﻢ ﻗﺮﻳﺶ ﴿ َ ْ‬
‫>‬

‫ﻋﻨﻜﻢ﴾ وﻋﺼﻤﻜﻢ ﳑﺎ أرادوا‬ ‫)‪(٤‬‬

‫اﻟﻴﻜﻢ َ ْ ِ َ‬ ‫ان ْ ُ ُ‬ ‫َﻢ َ ْ ٌ‬
‫ﻌﺜﻨﺎ﴾ ﻓﻴﻪ‬ ‫ﻣﻴﺜﺎق ﺑَ ِ ا ِ ْ َ ا ِ ْ َ‬
‫ٓءﻳﻞ﴾ ﲟﺎ ﻳﺬﻛﺮ ﺑﻌﺪ ﴿ َو َ َ ْ َ‬ ‫اﺧﺬ اﷲُ ِ ْ َ َ‬
‫ﻟﻘﺪ َ َ َ‬ ‫ﺑﻜﻢ﴿ َو ا ُﻘﻮا اﷲَ َو ﻋَ َ اﷲ ِﻓ َْﻠ َ َ َ‬
‫ﺘﻮ ِﻞ ْ ُ ْ ِ ُ ْ َ‬
‫اﻟﻤﺆﻣﻨﻮن )‪َ ﴿ ﴾(۱۱‬و َ َ ْ‬
‫ﻉ‬
‫ﻉ‬
‫ﺃﻱ ﺑﻘﻮﻟﻪ ½ ﺇﱐ ﻣﻌﻜﻢ ﻟﺌﻦ ﺃﻗﻤﺘﻢ ﺍﻟﺼﻠﻮﺓ¼‪١٢.‬ﺻﺎﻭﻱ‬
‫ﻣﻨ ُ ُﻢ اﺛ ْ َ ْ َﻋ َ َ َﻘِ ْ ًﺒﺎ﴾)‪ (٨‬ﻣﻦ ﻛـﻞ ﺳـﺒﻂ ﻧﻘﻴـﺐ)‪(٩‬ﻳﻜـﻮن ﻛﻔـﻴﻼ ﻋـ ﻗﻮﻣـﻪ ﺑﺎﻟﻮﻓـﺎء‬
‫>‬

‫اﻟﺘﻔﺎت ﻋﻦ اﻟﻐﻴﺒﺔ‪ ،‬أﻗﻤﻨﺎ ﴿ ِ ْ‬

‫)‪(٧)(٦‬‬ ‫)‪(٥‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﺠﺎﺯﻳﻜﻢ ﺑﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻛﻮﻧﻪ ﺧﺒﲑﹰﺍ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳌﹸﺠﺎﺯﺍﺓ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫اﻟـﺼﻠﺤﺖ[ ﻗﺎﻝ ﻓﻀﻴﻠ ﹸﺔ ﺍﻟـﺸﻴﺦ ﺍﻟﺪﺍﻋﻴـ ﹸﺔ ﺍﻟﻜـﺒﲑ‪ ‬ﻣﺆ‪‬ﺳ‪‬ـﺲ‪" ‬ﺍﻟـﺪﻋﻮﺓِ ﺍﻹﺳـﻼﻣﻴ ِﺔ" ﺃﺑـﻮ ﺑـﻼﻝ ﳏﻤـﺪ ﺇﻟﻴـﺎﺱ ﺍﻟﻌﻄـﺎﺭ‬ ‫ٰ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻋﻤﻠﻮﺍ‬ ‫)‪(٢‬‬
‫ﺕ ﰒ ‪‬ﻳ‪‬ﻨﺴﺎﻫﺎ ﻭﻳﺬ ﹸﻛﺮ ﺫﹸﻧﻮﺑ‪‬ﻪ ﻭﻳ‪‬ﺤﺎﺳِﺐ ﻧﻔﺴ‪‬ﻪ ﺑﺎﻟﺘﻘـﺼﲑ ﰲ ﻃﺎﻋـﺔ‬ ‫ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺿﻮﻱ ﺣﻔﻈﻪ ﺍﷲ ﺍﻟﻘﻮﻱ‪ :‬ﺍﻟﺴﻌﻴ ‪‬ﺪ ‪‬ﻣﻦ ‪‬ﻳﻌ ‪‬ﻤ ﹸﻞ ﺍﻟﺼﺎﳊﺎ ِ‬
‫ﻕ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺻِﹶﻠﺔ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﻫﻲ ﺍﺗ‪‬ﺒـﺎﻉ‪‬‬
‫ﺸﺪ‪ ‬ﻳ ‪‬ﺪﻩ ﻋﻠﻰ ﺍﻣﺘﺜﺎﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻟﻄﹸ ‪‬ﺮ ِ‬ ‫ﺭﺑ‪‬ﻪ‪ ،‬ﻭ‪‬ﻳﺨﺎﻑ‪ِ ‬ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﻞﹼ ﺣﺎﻝ ﻭﺣﲔ‪ ،‬ﻭﻳ ‪‬‬
‫ﳌﻘـﺎﻝ‪ ،‬ﻭﹶﺃﻓﻘﹶـ ‪‬ﻪ ﺑﺎﳊـﺎﻝ‪) .‬ﺍﶈﺎﺿـﺮﺍﺕ‬ ‫ﺍﻟﺴﹶﻠﻒ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺃﲨﻌـﲔ‪ ،‬ﻷﻧ‪‬ﻬـﻢ ﺃﻋﻠـ ‪‬ﻢ ﺑﺎﻟـﺴﻨ‪‬ﺔ ﻣﻨ‪‬ـﺎ‪ ،‬ﺇ ﹾﺫ ﻫـﻢ ﺃﻋـ ‪‬ﺮﻑ‪ ‬ﺑﺎ ﹶ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ :‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ‪ :‬ﺃﹸﺭﻳ ‪‬ﺪ ﺇﺻﻼﺡ‪ ‬ﻧﻔﺴﻲ‪ ،‬ﺻـ ‪] (٢١٧‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻋﺪﹰﺍ ‪‬ﺣﺴ‪‬ﻨﹰﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐﹶ ﻟـ﴿ﻭﻋﺪ﴾ ﳏﺬﻭﻑ‪ ،‬ﻭﻗﺪ ﺻﺮ‪‬ﺡ ﰲ ﺍﻵﻳﺔ ﺍﻷُﺧﺮﻯ ﺑﺄﻧﻪ ﺍﳉﻨ‪‬ـ ﹸﺔ‪ ،‬ﻭﻟـﻮ ﻗـﺪ‪‬ﺭﻩ‬ ‫)‪(٣‬‬
‫ﻒ ﻟﻜﺎﻥ ﺃﹶﺣﺴ ‪‬ﻦ‪ .‬ﻓﺎﳉﻤﻠ ﹸﺔ ﻣﻦ ﻗﻮﻟﻪ ﴿ﳍﻢ ﻣﻐﻔﺮﺓ﴾ ﻣﻔﺴ‪‬ﺮﺓ ﻟﻠﻤﺤﺬﻭﻑ ﺗﻔـﺴﲑ‪ ‬ﺍﻟـﺴﺒﺐ ﻟﻠﻤـﺴﺒ‪‬ﺐ ﻷﻥﹼ ﺍﳉﻨ‪‬ـﺔ ﻣﺮﺗ‪‬ﺒـﺔ ﻋﻠـﻰ‬ ‫ﺍﳌﺼﻨ‪ ‬‬
‫ﺍﻟﻐ‪‬ﻔﺮﺍﻥ ﻭﺣﺼﻮﻝِ ﺍﻷَﺟﺮ‪ .‬ﻭﱂ ﻳﻘﻞ ½ﻭﻋﻤﻠﻮﺍ ﺍﻟﺴﻴ‪‬ﺌﺎﺕ¼ ‪‬ﻣ ‪‬ﻊ ﺃﻥﹼ ﺍﳌﻐﻔـﺮﺓﹶ ﺇﳕـﺎ ﻫـﻲ ﻟِﻔﺎﻋِـ ِﻞ ﺍﻟـﺴﻴ‪‬ﺌﺎﺕ ﻷﻥﹼ ﻛـﻞﹼ ﻭﺍﺣـﺪ ﳑ‪‬ـﻦ ﻟـﻴﺲ‬
‫ﺕ ﹸﻏﻔِـﺮﺕ ﻟـﻪ ﺳـﻴ‪‬ﺌﺎﺗ‪‬ﻪ ﻛﻤـﺎ‬
‫ﺕ‪ ،‬ﻓﺎﳌﻌﲎ ﺃﻥﹼ ﻣ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ﻭ ‪‬ﻋ ِﻤ ﹶﻞ ﺍﳊﺴﻨﺎ ِ‬
‫ﲟﻌﺼﻮﻡ ﻻ ﻳ‪‬ﺨﻠﹸﻮ ﻋﻦ ﺳﻴ‪‬ﺌﺎﺕ ﻭﺇﻥ ﻛﺎﻥ ﳑ‪‬ﻦ ﻳ‪‬ﻌ ‪‬ﻤ ﹸﻞ ﺍﻟﺼﺎﳊﺎ ِ‬
‫ﺴﻨٰﺖِ ﻳ‪‬ﺬ ِﻫﱭ‪ ‬ﺍﻟﺴﻴ‪‬ﺌﺎﺕ﴾ ]ﻫﻮﺩ‪) .[١١٤ :‬ﻛﺮﺧﻲ ﲝﺬﻑ(‬ ‫ﳊ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﺇﻥﹼ ﺍ ﹶ‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﻟ‪‬ﻴﻔﹾﺘِﻜﻮﺍ ﺑﻜﻢ[ ﺑﻀﻢ ﺍﻟﺘﺎﺀ ﻭﻛﺴﺮﻫﺎ ﻭﰲ ﺍﳌﺼﺒﺎﺡ‪ :‬ﻓﺘﻜﺖ ﺑﻪ ﻓﺘﻜﺎ ﻣِـﻦ ﺑ‪‬ـﺎﺑ‪‬ﻲ ½ﺿـﺮﺏ ﻭﻗﺘـﻞ¼‪ ،‬ﻭﺑﻌـﻀ‪‬ﻬﻢ ﻳﻘـﻮﻝ ½ﻓﺘﻜـﺎ¼‬ ‫)‪(٤‬‬
‫ﺖ¼ ﺑﺎ َﻷﻟِﻒ ﻟﻐ ﹲﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪‬ﻣﹶﺜﻠﹼﺚ ﺍﻟﻔﺎﺀ ‪‬ﺑﻄﹶﺸﺖ‪ ‬ﺑِﻪ ﺃﻭ ﻗﹶﺘﻠﺘ‪‬ﻪ ﻋﻠﻰ ﻏﹶﻔﻠﺔ ﻭ½ﺃﹶﻓ‪‬ﺘﻜﹾ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻣﻘﺘﻀﻰ ﺍﻟﻈﺎﻫﺮ ½ﻭ‪‬ﺑ ‪‬ﻌﺚﹶ¼‪ ،‬ﻭﺇﳕﺎ ﺍﻟ‪‬ﺘ ﹶﻔﺖ‪ ‬ﺍﻋﺘﻨﺎﺀً ِﺑﺸﺄ ِﻥ ﺍﻟﺒﻌﺚ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﹶﺃ ﹶﻗﻤ‪‬ﻨ‪‬ﺎ[ ﺃﻱ ‪‬ﻭﻟﱠﻴﻨﺎ ﻭ ‪‬ﺣ ﱠﻜ ‪‬ﻤﻨ‪‬ﺎ‪ ،‬ﻭﺇﺳﻨﺎ ‪‬ﺩ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﷲ ﻣِﻦ ﺣﻴﺚﹸ ﺃﻣﺮِﻩ ﺑﻪ ﻭﺇﻻ ﻓﺎﳌﺒﺎﺷ ‪‬ﺮ ﻟـﻪ ﺇﳕـﺎ ﻫـﻮ ﺳـﻴ‪‬ﺪﻧﺎ ﻣﻮﺳـﻰ ﻋﻠﻴـﻪ‬ ‫)‪(٦‬‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ‪‬ﻭﻻﹼﻫﻢ ﻭ‪‬ﻧ ﱠﻘﺒ‪‬ﻬﻢ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﹶﺃﹶﻗﻤ‪‬ﻨ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﻟﺒﻌﺚ ﺍﳉﻌ ﹸﻞ ﻭﺍﻹﻗﺎﻣ ﹸﺔ ﻻ ﺍﻹﺭﺳﺎﻝﹸ ﻭﺇﻻ ﻟﹶﻜﺎﻧ‪‬ﻮﺍ ﻣﻌﺼﻮﻣِﲔ ﻣِﻦ ﺍﻟﻨﻘﺾ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺑﻌﺜﻨﺎ ﻣﻨﻬﻢ ﺍﺛﲏ ﻋﺸﺮ ﻧﻘﻴﺒﺎ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻣ‪‬ﻦ ﻗﺎﻝ ﺇﻥﹼ ﻫﺬﺍ ﻋﺪ ‪‬ﺩ ﺍﻟﺘﻮﺍﺗﺮ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﺐ[ ﻭﺫﻟﻚ ﺃ ﹼﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﺛﻨﺎ ﻋـﺸﺮ ﺳِـﺒ‪‬ﻄﹰﺎ ِﺑﻌ‪‬ـﺪ ِﺩ ﺃﻭﻻ ِﺩ ﻳ‪‬ﻌﻘـﻮ ‪‬‬
‫ﺏ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ‪ ،‬ﻛـﻞﱡ ﺃﻭﻻﺩٍ‬ ‫ﻂ ﻧ‪‬ﻘﻴ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﻛﻞﱢ ِﺳﺒ‪ٍ ‬‬ ‫)‪(٩‬‬
‫ﺏ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ﻭﺍﺣ ‪‬ﺪ ﻣﻨﻬﻢ ﺳِﺒﻂ‪ ،‬ﻓﺎﻷَﺳﺒﺎﻁ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺑِﻤﱰِﻟﺔ ﺍﻟﻘﹶﺒﺎﺋ ِﻞ ﰲ ﺍﻟ ‪‬ﻌ ‪‬ﺮ ِ‬

‫‪٣١‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻠﻮة َو َﺗ ْ ُ ُ‬
‫ـﺘﻢ‬ ‫ﻣﻌﻜﻢ﴾ ﺑﺎﻟﻌﻮن واﻟﻨﺼﺮة ﴿ َﻟ ِ ْﻦ﴾ ﻻم ﻗـﺴﻢ ﴿ َ َ ْ ُ ُ‬
‫اﻗﻤﺘﻢ اﻟـﺼ ٰ َ‬ ‫ﻗﺎل﴾ ﳍﻢ ﴿ اﷲُ ا ِ ْ َ َ ُ ْ‬
‫ﺑﺎﻟﻌﻬﺪ ﺗﻮﺛﻘﺔ ﻋﻠﻴﻬﻢ﴿ َو َ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻋﻨﻜﻢ َ ٰ ِ ُ ْ‬
‫ﺳﻴﺎﺗﻜﻢ‬ ‫ﻻﻛ َ ن َ ْ ُ ْ‬ ‫ﺣﺴﻨﺎ﴾ ﺑﺎﻹﻧﻔﺎق)‪ (٣‬ﰲ ﺳﺒﻴﻠﻪ ﴿ ُ َ‬
‫ﷲ َ ْ ًﺿﺎ َ َ ً‬ ‫ﻋﺰرﺗﻤﻮ ُْﻢ﴾ ﻧﺼﺮﲤﻮﻫﻢ ﴿ َو اَ ْ َ ْ ُ ُ‬
‫ﺿﺘﻢ ا َ‬ ‫ﺑﺮﺳ ِ ْ َو َ ْ ُ ُ ْ‬
‫ﻣﻨﺘﻢ ِ ُ ُ‬ ‫ٰ َ‬
‫اﻟﺰﻛﻮة َو َ ْ ُ ْ‬
‫ﻴﻞ)‪ ﴾(۱۲‬أﺧﻄـﺄ ﻃﺮﻳـﻖ‬ ‫ﺳـﻮا َٓء اﻟـﺴ ِ ْ ِ‬
‫َﻘﺪ َﺿـﻞ َ َ‬ ‫ذﻟﻚ﴾ اﳌﻴﺜﺎق ﴿ ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ ﻓ َ ْ‬ ‫َﻤﻦ َﻛ َ َ َ ْ َ‬
‫ﻌﺪ ٰ ِ َ‬ ‫ﺗﺤﺘ ِ َ ﺎ ْاﻻ َﻧ ْ ٰﺮُ ﻓ َ ْ‬ ‫ﺗﺠﺮي ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫ﺟﻨﺖ َ ْ ِ ْ‬ ‫وﻻدﺧِﻠ ُ ْ‬
‫َﻨﻜﻢ َ ٍ‬ ‫ََُْ‬
‫? ﻟﻠﺘﺎﻛﻴﺪ‪١٢.‬ﲨﺎﻟﲔ‬
‫َﺒﻤﺎ َ ْﻘﻀِ ِ ْﻢ﴾ ﻣﺎ زاﺋـﺪة ﴿ ْ َ َ‬
‫ﻣﻴﺜﺎﻗ ُ ْﻢ َ َﻟﻌـﻨ ُ ْﻢ﴾ أﺑﻌـﺪﻧﺎﻫﻢ‬ ‫اﳊﻖ ‪،‬واﻟﺴﻮاء ﰲ اﻷﺻﻞ اﻟﻮﺳﻂ‪ ،‬ﻓﻨﻘﻀﻮا اﳌﻴﺜﺎق ‪ .‬ﻗﺎل ﺗﻌﺎﱃ﴿ﻓ ِ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻠﻢ﴾ اﻟﺬي ﰲ اﻟﺘﻮراة ﻣﻦ ﻧﻌﺖ ﳏﻤﺪﺻ‬ ‫ﻓﻮن ْاﻟ َ ِ َ‬

‫ﻗﺴﻴﺔ﴾ ﻻ ﺗﻠﲔ ﻟﻘﺒﻮل اﻹﳝﺎن ﴿ﻳُ َ ُ ْ َ‬
‫ُﻠﻮﺑَ ُ ْﻢ ٰ ِ َ ً‬ ‫ﻋﻦ رﲪﺘﻨﺎ ﴿ َو َ َ ْ َ‬
‫ﺟﻌﻠﻨﺎ ﻗ ُ ْ‬
‫)‪(٦‬‬

‫ﺴﻮا﴾ ﺗﺮﻛﻮا)‪َ ﴿ (٧‬ﺣﻈﺎ﴾ ﻧﺼﻴﺒﺎ ﴿ﻣﻤﺎ ُذ ُ ْوا﴾‬ ‫ﻣﻮاﺿﻌِ ٖ ﴾اﻟﱵ وﺿﻌﻪ اﷲ ﻋﻠﻴﻬﺎ أي ﻳﺒﺪﻟﻮﻧﻪ ﴿ َو َ ُ ْ‬
‫ﻋﻦ َ ِ‬ ‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻏﲑه ﴿ َ ْ‬
‫ﺧﺎ‪َ ِ Ò‬ﻨﺔ ٍ﴾ أي‬ ‫أﻣﺮوا ﴿ﺑ ِ ٖ ﴾ ﰲ اﻟﺘﻮراة ﻣﻦ اﺗﺒﺎع ﳏﻤﺪ ﴿ َو َﻻ َ َ ُ‬
‫ﺗﺰال﴾ﺧﻄﺎب ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َ ِ ُ‬
‫ﺗﻄﻠﻊ ﴾ ﺗﻈﻬﺮ ﴿ َﻋ ٰ َ ٓ‬
‫?ﻛﺎﺑﻦ ﺍﻟﺴﻼﻡ ﻭﺃﺻﺤﺎﺑﻪ‪١٢.‬ﲨﻞ‬
‫ﻳﺤﺐ ْ ُ ْ ِ‬
‫اﻟﻤﺤﺴﻨ ِ ْ َ )‪﴾(۱۳‬‬ ‫ﻋﻨ ُ ْﻢ َو ْاﺻﻔَﺢْ ِان ا َ‬
‫ﷲُ ِ‬ ‫ﻣﻨ ُ ْﻢ﴾ ﳑﻦ أﺳﻠﻢ ﴿ﻓ ْ ُ‬
‫َﺎﻋﻒ َ ْ‬ ‫ﻣﻨ ُ ْﻢ﴾ ﺑﻨﻘﺾ اﻟﻌﻬﺪ وﻏﲑه ﴿ ِاﻻ َ ِ ْ ً‬
‫ﻗﻠﻴﻼ ْ‬ ‫ﺧﻴﺎﻧﺔ ﴿ ْ‬
‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻮﻓﺎﺀ ﺑﺎﻟﻌﻬﺪ[ ﺃﻱ ﻋﻠﻰ ﻣﺎ ﺃﹸﻣﺮﻭﺍ ﺑﻪ ﻣِﻦ ﺩ‪‬ﺧﻮﻝ ﺍﻟﺸﺎﻡ ﻭﻣ‪‬ﺤﺎﺭ‪‬ﺑ ِﺔ ﺍﳉﹶﺒﺎﺑِﺮﺓ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺗ‪‬ﻮﺛِﻘ ﹰﺔ ﻋﻠﻴﻬﻢ¼ ﺃﻱ ﺗﺄﻛﻴﺪﹰﺍ ﻋﻠﻴﻬﻢ ﻭﻫـﻮ‬ ‫)‪(١‬‬
‫ﻼ ﻋﻠﻰ ﻗﻮ ِﻣﻪ¼‪ ) .‬ﺟﻤﻞ(‬‫ﻣﺘﻌﻠﱢﻖ ﺑﻘﻮﻟﻪ ﴿ﻭﺑﻌﺜﻨﺎ ﻣﻨﻬﻢ﴾ ﺃﻭ ﺑﻘﻮﻟﻪ ½ﻳﻜﻮﻥ ﻛﻔﻴ ﹰ‬
‫ﷲ ﻟﹶـﺌِﻦ¼‪ ،‬ﻭﻗﻮﻟﹶـﻪ ﴿ﻷُﻛﻔﱢـ ‪‬ﺮﻥﹼ﴾‬ ‫ﺴ ِﻢ ﺍﶈـﺬﻭﻑِ ﺗﻘـﺪﻳﺮ‪‬ﻩ ½ﻭﺍ ِ‬ ‫ﺴﻢٍ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﻻﻡ ﴿ﻟﺌﻦ﴾ ﻫـﻲ ﺍﻟـﻼ ‪‬ﻡ ﺍ ﹸ‬
‫ﳌ ‪‬ﻮﻃﱢﺌﹶـ ﹸﺔ ﻟِﻠﻘﹶـ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻻ ‪‬ﻡ ﹶﻗ ‪‬‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺏ ﺍﻟﺸﺮﻁِ ﳏـﺬﻭﻑ‬ ‫ﺏ ﺍﻟ ﹶﻘﺴ‪‬ﻢ ﹶﻓ ﹶﻘﻂﹾ‪ ،‬ﻭﺟﻮﺍ ‪‬‬
‫ﻁ ﻣ‪‬ﻌﹰﺎ‪ .‬ﻭ ‪‬ﺭﺩ‪‬ﻩ ﺃﺑﻮ ﺣﻴ‪‬ﺎﻥ ﺑﺄﻧﻪ ﺟﻮﺍ ‪‬‬ ‫ﺴ ِﻢ ﻭﺍﻟﺸﺮ ِ‬
‫ﺏ ﺍﻟ ﹶﻘ ‪‬‬
‫ﺴﺪ‪ ‬ﺟ‪‬ﻮﺍ ِ‬
‫ﺟﻮﺍﺏ ﺍﻟ ﹶﻘﺴ‪‬ﻢ ﻭﻫﻮ ﺳ‪‬ﺎﺩ‪ ‬ﻣ ‪‬‬
‫ﻟﺪﻻﻟﺔ ﺟﻮﺍﺏ ﺍﻟ ﹶﻘﺴ‪‬ﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺪ ‪‬ﺗ ﹶﻘﺪ‪ ‬ﻡ ﻣِﺜﻠﹸﻪ‪ ،‬ﻭﺗﺄﺧﲑ‪ ‬ﺍﻹﳝﺎ ِﻥ ﻋﻦ ﺇﻗﺎﻣ ِﺔ ﺍﻟﺼﻼﺓ ﻭﺇﻳﺘﺎ ِﺀ ﺍﻟﺰﻛﺎﺓ ‪‬ﻣ ‪‬ﻊ ﻛﻮﻧِﻬﻤﺎ ﻣِﻦ ﺍﻟﻔﺮﻭﻉ ﺍﳌﺮﺗ‪‬ﺒﺔ ﻋﻠﻴـﻪ‬
‫ﺐ ﺑ‪‬ﻌﺾِ ﺍﻟ ‪‬ﺮﺳ‪‬ﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ‪ ،‬ﻭِﻟﻤ‪‬ﺮﺍﻋـﺎﺓ ﺍﳌﻘﺎﺭﻧـ ِﺔ ﺑﻴﻨ‪‬ـﻪ ﻭﺑ‪‬ـﲔ‪‬‬ ‫ِﻟﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﻬﻢ ﻛﺎﻧﻮﺍ ﻣ‪‬ﻌﺘ ِﺮﻓِﲔ ِﺑﻮ‪‬ﺟﻮﺑِﻬﻤﺎ ‪‬ﻣ ‪‬ﻊ ﺍﺭﺗﻜﺎﺑِﻬﻢ ﺗﻜﺬﻳ ‪‬‬
‫ﻗﻮﻟِﻪ ﺗﻌﺎﱃ ﴿ﻭ ‪‬ﻋﺰ‪‬ﺭ‪‬ﺗﻤ‪‬ﻮﻫﻢ﴾‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻹﻧﻔﺎﻕ[ ﺃﻱ ﻭﺍﺟﺒﹰﺎ ﺃﻭ ﻣﻨﺪﻭﺑﹰﺎ ﻭﻫﻮ ﺃﻋﻢ‪ ‬ﻣﻦ ﺍﻟﺰﻛﺎﺓ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻒ ﻗـﺎﻝ ﺫﻟـﻚ ﻣ‪‬ـ ‪‬ﻊ ﺃﻥﹼ ﻣ‪‬ـﻦ ﹶﻛﻔﹶـ ‪‬ﺮ ﻗﹶﺒـﻞ ﺫﻟـﻚ ﻛـﺬﻟﻚ؟‬ ‫ﻗﻮﻟﻪ‪] :‬ﹶﺃﺧ‪ ‬ﹶﻄﺄﹶ ﻃﹶﺮِﻳﻖ‪ ‬ﺍﳊﻖ‪ [‬ﺃﻱ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺪﻳ ‪‬ﻦ ﺍﳌﺸﺮﻭﻉ‪ ،‬ﻓـﺈﻥ ﻗﻴـﻞ ﻛﻴـ ‪‬‬ ‫)‪(٤‬‬
‫ﺕ‬
‫ﺏ ﻧﻌﻢ! ﻟﻜﻦ‪ ‬ﺍﻟﻜﻔ ‪‬ﺮ ﺑﻌ ‪‬ﺪ ﻣﺎ ﺫﹸﻛﺮ ِﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﻌ‪‬ﻢ ﺃﹶﻗﺒﺢ‪ ‬ﻣﻨﻪ ﻗﺒﻠﹶﻪ ﻷﻥﹼ ﺍﻟﻜﻔ ‪‬ﺮ ﺇﳕﺎ ‪‬ﻋ ﹸﻈ ‪‬ﻢ ﻗﹸﺒﺤ‪‬ﻪ ِﻟ ِﻌﻈﹶ ِﻢ ﺍﻟﻨﻌﻤـﺔ ﺍﳌﹶﻜﻔﹸـﻮﺭﺓِ‪ ،‬ﻓـﺈﺫﺍ ﺯ‪‬ﺍﺩ ِ‬
‫ﻓﺎﳉﻮﺍ ‪‬‬
‫ﺍﻟﻨﻌﻤ ﹸﺔ ﺯ‪‬ﺍ ‪‬ﺩ ﻗﹸﺒﺢ ﺍﻟﻜﻔ ِﺮ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻨﻘﻀﻮﺍ ﺍﳌﻴﺜﺎﻕ[ ﺃﻱ ﺑﺘﻜﺬﻳﺒﻬﻢ ﺍﻟﺮﺳ ﹶﻞ ﺍﻟﺬﻳﻦ ﺟﺎﺅ‪‬ﻭﺍ ﺑﻌ ‪‬ﺪ ﻣ‪‬ﻮﺳﻰ ﻭﻗﺘِﻠﻬﻢ ﺍﻷﻧﺒﻴﺎ َﺀ‪) .‬ﲨﻞ‪ ،‬ﺻﺎﻭﻱ(‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺑﻌ‪‬ﺪﻧﺎﻫﻢ ﻋﻦ ﺭﲪﺘﻨﺎ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃ ﹼﻥ ﻓﻴﻪ ﺇﻃﻼﻕ‪ ‬ﺍﳌﻠﺰﻭﻡ ﻋﻠﻰ ﺍﻟـﻼﺯﻡ‪ ،‬ﻭﻋﻜـﺴ‪‬ﻪ ﴿ﻫـﻞ ﻳـﺴﺘﻄﻴﻊ ﺭﺑـﻚ ﺃﻥ ﻳـﱰﻝ ﻋﻠﻴﻨـﺎ‬ ‫)‪(٦‬‬
‫ﻣﺎﺋﺪﺓ ﻣﻦ ﺍﻟﺴﻤﺎﺀ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [١١٢ :‬ﺃﻱ ﻫﻞ ﻳ‪‬ﻔ ‪‬ﻌ ﹸﻞ‪ ،‬ﺃﹶﻃﻠ ‪‬ﻖ ﺍﻻﺳﺘﻄﺎﻋ ﹶﺔ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻷ‪‬ﺎ ﻻﺯﻣﺔ ﻟﻪ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺮﻛﻮﺍ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎ ِﻥ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺑﺎﻟﻨﺴﻴﺎﻥ ﻷﻧﻪ ‪‬ﻭﻗﹶ ‪‬ﻊ ﰲ ﺍﻟﻘﺮﺁﻥ ِﻟﻤ‪‬ﻌﺎﻥٍ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺧﻴﺎﻧﺔٍ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺃﻥﹼ ﴿ﺧﺎﺋﻨﺔ﴾ ﻣﺆﻧ‪‬ﺚ ‪‬ﻣ ‪‬ﻊ ﺃﻥﹼ ﻧﺎﻗِﻀﻲ ﺍﻟﻌ‪‬ﻬ ِﺪ ﺭِﺟﺎﻝﹲ ﻛﻤﺎ ﻳـﺪﻝﹼ ﻋﻠﻴـﻪ ﻗﻮﻟﹸـﻪ ﺗﻌﺎﱃ﴿ﻣﻨـﻬﻢ﴾ ﻭﻗﻮﻟﹸـﻪ‬ ‫)‪(٨‬‬
‫ﺏ ﺑﺄﻥﹼ ﴿ﺧﺎﺋﻨﺔ﴾ ﻣﺼﺪﺭ‪ ‬ﻋﻠﻰ ﻭﺯﻥ ﺍﻟﻔﺎﻋﻞ ﻛﺎﻟﻌﺎﻓﻴﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫﴿ﻓﺎﻋﻒ ﻋﻨﻬﻢ﴾‪ ،‬ﻓﺄﹶﺟﺎ ‪‬‬

‫‪٣٢‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫?ﺃﻱ ﺍﻷﻣﺮ ﺑﺎﻟﻌﻔﻮ ﻭﺍﻟﺼﻔﺢ ﻭﺃﻣﺜﺎﻟﻪ‪١٢.‬‬
‫ﻣﻴﺜﺎﻗ ُ ْﻢ﴾ ﻛﻤﺎ أﺧـﺬﻧﺎ ﻋـ ﺑـﲏ‬ ‫)‪(٣‬‬
‫ﻳﻦ َ ُ‬
‫ﻗﺎﻟﻮا ِاﻧﺎ َ ٰ ى﴾ ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ ﴿ َ َ ْ َ‬
‫اﺧﺬﻧﺎ ِ ْ َ َ‬ ‫اﻟﺬ ْ َ‬
‫ﻣﻦ ِ‬‫اﻟﺴﻴﻒ ‪َ ﴿ .‬و ِ َ‬
‫)‪(٢‬‬
‫وﻫﺬا ﻣﻨﺴﻮخ ﺑﺂﻳﺔ‬
‫)‪(١‬‬
‫ﻣﺒﺪﻝ ﻣﻨﻪ‪ ١٢.‬ﺑﺪﻝ ﺑﻌﺾ‪١٢.‬‬
‫َﻨﺴﻮا َﺣﻈﺎ ﻣﻤﺎ ذُ ُ ْوا ﺑ ِ ٖ ﴾ ﰲ اﻹﳒﻴﻞ ﻣﻦ اﻹﳝﺎن وﻏﲑه)‪ (٤‬وﻧﻘﻀﻮا اﳌﻴﺜﺎق ﴿ﻓَﺎَ ْ َ ﻳَْﻨﺎ﴾ أوﻗﻌﻨﺎ ﴿ﺑ َ ْ َﻨ ُ ُﻢ‬
‫?‬
‫إﺳﺮاﺋﻴﻞ اﻟﻴﻬﻮد ﴿ﻓ َ ُْ‬
‫?‬

‫اﻟﻘﻴﻤﺔ﴾ ﺑﺘﻔﺮﻗﻬﻢ واﺧﺘﻼف أﻫﻮاﺋﻬﻢ ﻓﻜﻞ ﻓﺮﻗﺔ ﺗﻜﻔﺮ اﻷﺧﺮى ﴿ َو َ ْ َ‬

‫ﺳـﻮف ُ َﻳﻨﺒ ـﺌُ ُ ُﻢ اﷲُ﴾ ﰲ‬ ‫اﻟﻌﺪاوة َو ْ َ ْ َ ٓ َ‬
‫اﻟﺒﻐﻀﺎء ا ِ ٰ َ ْﻳﻮم ِ ْ ِ ٰ َ ِ‬ ‫َْ َ ََ‬
‫)‪(٥‬‬

‫رﺳﻮﻟﻨﺎ﴾ ﳏﻤﺪ ﴿ ُﻳﺒَ ُ‬ ‫ﻗﺪ َ ٓ َ ُ ْ‬

‫ﺟﺎءﻛﻢ َ ُ ْ ُ َ‬ ‫ﺼﻨﻌﻮن)‪ ﴾(۱۴‬ﻓﻴﺠﺎزﻳﻬﻢ ﻋﻠﻴﻪ ﴿ َﻳﺎ ْ َﻞ ا ْ ﻜ ٰ ِ‬
‫ِﺘﺐ﴾ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى ﴿ َ ْ‬ ‫اﻵﺧﺮة ﴿ ِ َﺑﻤﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬
‫ﻋﻦ َﻛﺜ ِ ْ ٍ﴾ﻣﻦ‬ ‫وﺻﻔﺘﻪ ﴿ َو َ ْ ُ ْ‬ ‫ِﺘﺐ﴾ اﻟﺘﻮراة واﻹﳒﻴﻞ ﻛﺂﻳﺔ اﻟﺮﺟﻢ‬ ‫ﺗﺨﻔﻮن﴾ ﺗﻜﺘﻤﻮن ﴿ ِ َ‬
‫ﻣﻦ ا ْ ﻜ ٰ ِ‬ ‫ﻜﻢ َﻛﺜ ِ ْ ً ا ﻣﻤﺎ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ُ ْ ُ ْ َ‬ ‫َ ُْ‬
‫)‪(٦‬‬
‫ﻌﻔﻮﺍ َ ْ‬ ‫َ‬
‫? ﺃﻱ ﳑﺎ ﻛﻨﺘﻢ ﲣﻔﻮﻧﻪ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﻧـﻮر﴾ ﻫـﻮ اﻟﻨﺒـﻲ ﺻـ اﷲ ﻋﻠﻴـﻪ وﺳـﻠﻢ)‪﴿ (٧‬و‬ ‫ﻗـﺪ َ ٓ َ ُ ْ‬
‫ﺟـﺎءﻛﻢ ﻣـ َﻦ اﷲ ِ ُ ْ ٌ‬ ‫ذﻟﻚ ﻓﻼ ﻳﺒﻴﻨﻪ إذا ﻟﻢ ﻳﻜﻦ ﻓﻴﻪ ﻣﺼﻠﺤﺔ إﻻ اﻓﺘـﻀﺎﺣﻜﻢ ﴿ َ ْ‬

‫ﻗﻮﻟﻪ‪] :‬ﻫﺬﺍ ﻣﻨﺴﻮﺥ[ ﻳﻌﲏ ﺇﻥ ﻛﺎﻥ ﻣﻄﻠﻘﹰﺎ ﻭﺇﻻﹼ ﻓﻼ‪ ،‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﻗﻴـﻞ ﺇﻥ ﺗـﺎﺑ‪‬ﻮﺍ ﻭﺁﻣ‪‬ﻨـﻮﺍ ﺃﻭﻋﺎﻫ‪‬ـﺪ‪‬ﻭﺍ ﺃﻭ ﺍﻟ‪‬ﺘ ‪‬ﺰﻣ‪‬ـﻮﺍ ﺍﳉِﺰﻳـ ﹶﺔ )ﻓـﺎﻋﻒ ﻋﻨـﻬﻢ(‪.‬‬ ‫)‪(١‬‬
‫)ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺠﺌﹸـﻮﺍ ﺇﱃ ﺍﳌﻌﺎﻫـﺪﻳﻦ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ[ ﻭﻫﻲ ﴿ﻭﺍﻗﺘﻠﻮﻫﻢ ﺣﻴﺚ ﻭﺟﺪﲤﻮﻫﻢ﴾ ﺍﻵﻣِﺮﺓﹸ ِﺑﻘﺘﺎِﻟﻬﻢ‪ ،‬ﺳ‪‬ﻮﺍﺀ ﻗـﺎ‪‬ﺗﻠﻮﺍ ﺃﻭ ﻻ ﻭﺳ‪‬ـﻮﺍﺀ ﺍﻟ‪‬ﺘ ‪‬‬ ‫)‪(٢‬‬
‫ﻒ ﻻ ﻳ‪‬ﺨﻠﹸﻮﻥ ِﻣﻦ ﹶﺃﻣـﺎﻥ ﻭﺍﳌـﺆ ‪‬ﻣﻦ ﻣﻌـﺼﻮﻡ ﻭﺍﳌﻌـﺼﻮﻡ ﻻ ﳚـﻮﺯ ﻗﺘﻠﹸـﻪ‬ ‫ﺃﻭ ﻻ‪ .‬ﻓﺈﻥ ﻗﻠﺖ ﻛﻴﻒ ‪‬ﻳﺴﺘﻘﻴﻢ ﺍﻟﻨﺴﺦ‪ ‬ﻣ ‪‬ﻊ ﺃﻥﹼ ﻫﺆﻻﺀ ﺍﻟﻄﻮﺍﺋ ‪‬‬
‫ﻭﻻ ﻗِﺘﺎﻟﻪ‪ ،‬ﻭﳚﺎﺏ ﺑﺄﻥﹼ ﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ‪‬ﺑﻌﺪ ﺗﻘﺮ‪‬ﺭ ﺍﻹﺳﻼﻡ ﻭﺃﻣ‪‬ﺎ ﻗﹶﺒﻞ ﺗﻘﺮ‪ِ ‬ﺭﻩ ﻓﻜـﺎﻥ ﺍﳌـﺸﺮﻛﻮﻥ ﻻ ‪‬ﻳﻘِـﺮ‪‬ﻭﻥ ِﺑ ﹶﺄﻣـﺎﻥ ﻭﺇﳕـﺎ ﻳ‪‬ﻘﺒ‪‬ـﻞ ﻣﻨـﻬﻢ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻒ‪) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﻨﺴﺎﺀ ﲢﺖ ﺁﻳﺔ‪(٩٠:‬‬ ‫ﺍﻹﺳﻼ ‪‬ﻡ ﺃﻭ ﺍﻟﺴﻴ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﻧﺎ ‪‬ﻧﺼٰﺮٰﻯ﴾[ ﺇﻧ‪‬ﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻭﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻧﺎ ‪‬ﻧ ٰ‬
‫ﺼﺮٰﻯ﴾ ﻭﱂ ﻳﻘـﻞ ½ﻭﻣـﻦ ﺍﻟﻨـﺼﺎﺭٰﻯ¼ ﻷ‪‬ـﻢ ﺍﻟـﺬﻳﻦ ﺍﺑﺘ‪‬ـ ‪‬ﺪﻋ‪‬ﻮﺍ ﻫـﺬﺍ‬ ‫)‪(٣‬‬
‫ﺍﻻﺳ ‪‬ﻢ ﻭﺳ‪‬ﻤ‪‬ﻮﺍ ﺑﻪ ﺃﻧﻔﺴ‪‬ﻬﻢ ﻻ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺳﻤ‪‬ﺎﻫﻢ ﺑﻪ‪) .‬ﺧﺎﺯﻥ(‬
‫ﲑﻩ[ ﻗﻮﻟﹸﻪ ½ﻣﻦ ﺍﻹﳝﺎﻥ¼ ﺃﻱ ِﺑ ‪‬ﻤﺤﻤ‪‬ﺪ ﻭِﺑﺠﻤﻴ ِﻊ ﺍﻷﻧﺒﻴﺎ ِﺀ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﻏﲑِﻩ¼ ﺃﻱ ﻏـﲑِ ﺍﻹﳝـﺎﻥ ﹶﻛﺒِـﺸﺎﺭ ِﺓ ﻋﻴـﺴٰﻰ‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻣﻦ ﺍﻹﳝﺎ ِﻥ ﻭﻏ ِ‬ ‫)‪(٤‬‬
‫ﺠ ‪‬ﻲ ِﺀ ﳏﻤ‪‬ﺪ ‪‬ﺑﻌ ‪‬ﺪﻩ ﺭﺳﻮﻻﹰ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﲟ‪ِ ‬‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﺑ‪‬ﺘ ﹶﻔﺮ‪ِ ‬ﻗﻬِﻢ[ ﺃﻱ ﺇﱃ ﺍﻟ ِﻔ ‪‬ﺮﻕِ ﺍﻟﺜﻼﺛ ِﺔ‪ ،‬ﻓﻀﻤﲑ‪﴿ ‬ﺑﻴﻨﻬﻢ﴾ ﻟﻠﻨﺼﺎﺭﻯ ﺧﺎﺻ‪‬ﺔ‪ ،‬ﻭﻗﻴﻞ ﳍﻢ ﻭﻟﻠﻴﻬﻮﺩ‪ ،‬ﻓﺎﻟ ِﻔ ‪‬ﺮ ‪‬‬
‫ﻕ ﺇﺛﻨﺎﻥ ﻳﻬـﻮ ‪‬ﺩ ﻭﻧـﺼﺎﺭٰﻯ‪.‬‬ ‫)‪(٥‬‬
‫ﻕ ﺍﻟﺜﻼﺛ ﹸﺔ ﻫﻢ ﺍﻟﻨﺴﻄﻮﺭﻳﺔ ﻭﺍﳌﻠﻜﺎﻧﻴﺔ ﻭﺍﻟﻴﻌﻘﻮﺑﻴﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬‫ﺃﻱ ﹶﺃ ﹾﻏﺮ‪‬ﻳﻨ‪‬ﺎ ﺍﻟﻌﺪﺍﻭﺓﹶ ﺑﲔ‪ ‬ﺍﻟﻴﻬﻮ ِﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﻓﺎﻟ ِﻔ ‪‬ﺮ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳﺒﲔ ﻟﻜﻢ ﻛﺜﲑﺍ‪ ...‬ﺇﱁ﴾[ ﻳﻌـﲏ ﺃﻥﹼ ﳏﻤـﺪﹰﺍ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻳ‪‬ﻈﻬِـ ‪‬ﺮ ﻛـﺜﲑﺍ ﳑ‪‬ـﺎ ﹶﺃ ‪‬ﺧﻔﹶـﻮﺍ ﻭ ﹶﻛ‪‬ﺘﻤ‪‬ـﻮﺍ ﻣـﻦ ﺍﻟﺘـﻮﺭﺍﺓ‬ ‫)‪(٦‬‬
‫ﻭﺍﻹﳒﻴﻞ‪ ،‬ﻭﺫﻟﻚ ﺃ‪‬ﻢ ﺃﹶﺧﻔﹶﻮﺍ ﺁﻳ ﹶﺔ ﺍﻟﺮﺟﻢ ﻭﺻﻔ ﹶﺔ ﻧﺒﻴ‪‬ﻨﺎ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻏﲑ‪ ‬ﺫﻟﻚ‪ ،‬ﰒﹼ ﺇﻥﹼ ﺭﺳـﻮﻝﹶ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ‬
‫ﺑﻴ‪‬ﻦ ﺫﻟﻚ ﻭﺃﹶﻇﻬ‪‬ﺮﻩ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﺠِﺰﺓ ﻟﻠﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻷﻧﻪ ﻟﹶﻢ ﻳ‪‬ﻘﺮﺃ ﻛﺘﺎﺑ‪‬ﻬﻢ ﻭﱂ ﻳ‪‬ﻌﻠﻢ ﻣﺎ ﻓﻴـﻪ‪ ،‬ﻓﻜـﺎﻥ ﺇﻇﻬـﺎ ‪‬ﺭ ﺫﻟـﻚ ﻣﻌﺠِـﺰﺓﹰ‬
‫ﻟﻪ‪﴿ ،‬ﻭﻳﻌﻔﻮﺍﹾ ﻋﻦ ﻛﺜﲑ﴾ ﻳﻌﲏ ﳑﺎ ﻳ‪‬ﻜﺘﻤﻮﻧﻪ ﻓﻼ ﻳ‪‬ﺘﻌﺮ‪‬ﺽ‪ ‬ﻟﻪ ﻭﻻ ﻳ‪‬ﺆﺍ ِﺧﺬﹸﻫﻢ ﺑﻪ ﻷﻧﻪ ﻻ ﺣﺎﺟ ﹶﺔ ﺇﱃ ﺇﻇﻬـﺎﺭِﻩ‪ ،‬ﻭﺍﻟﻔﺎﺋـﺪﺓﹸ ﰲ ﺫﻟـﻚ ﺃ‪‬ـﻢ‬
‫ﻳ‪‬ﻌﻠﻤﻮﻥ ﻛﻮ ﹶﻥ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﺎﳌﹰﺎ ﲟﺎ ﻳ‪‬ﺨﻔﻮﻧﻪ ﻭﻫﻮ ﻣﻌﺠﺰﺓ ﻟﻪ ﺃﻳﻀﺎ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺩﺍﻋﻴﹰﺎ ﳍﻢ ﺇﱃ ﺍﻹﳝﺎﻥ ﺑﻪ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﻮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﻭﺳ‪‬ﻤ‪‬ﻲ ﻧﻮﺭﺍ ﻷﻧﻪ ﻳ‪‬ﻨﻮ‪‬ﺭ ﺍﻟﺒﺼﺎﺋ ‪‬ﺮ ﻭﻳ‪‬ﻬﺪﻳﻬﺎ ﻟﻠﺮ‪‬ﺷ‪‬ﺎﺩ ﻭﻷﻧ‪‬ﻪ ﺃﺻﻞﹸ ﻛﻞﱢ ﻧـﻮ ٍﺭ ﺣِـﺴ‪‬ﻲ‪ ‬ﻭﻣﻌﻨـﻮﻱ‪.‬‬ ‫)‪(٧‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺚ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻧﻮﺭﺍ ﻳﺒـﻴ‪‬ﻦ ﺣﻘﻴﻘ ﹶﺔ ﺣﻆﱢ ﺍﻹﻧﺴﺎﻥ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻧﻪ ﺗﻌـﺎﱃ ﺳ‪‬ـﻤ‪‬ﻰ ﻧﻔـﺴ‪‬ﻪ ﻧـﻮﺭﺍ‬
‫‪Å‬‬
‫‪٣٣‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫اﻟﺴﻠﻢ﴾‬ ‫ِﺿﻮاﻧ َ ٗ ﴾ ﺑﺄن آﻣﻦ ﴿ ُ ُ َ‬
‫ﺳﺒﻞ ٰ ِ‬ ‫اﺗﺒﻊ ر ْ َ‬ ‫ﻛﺘﺐ﴾ ﻗﺮآن ﴿ﻣﺒ ِ ْ ٌ )‪﴾(۱۵‬ﺑﲔ ﻇﺎﻫﺮ ﴿ﻳ ْ ِ ْ‬
‫ﺪي ﺑ ِ ِ﴾ أي ﺑﺎﻟﻜﺘﺎب ﴿اﷲُ َ ِ‬
‫ﻣﻦ َ َ‬ ‫ِٰ ٌ‬
‫ﺃﻱ ﺃﻧﻮﺍﻋﻪ ﻭﻟﺬﻟﻚ ﲨﻌﺖ‪١٢.‬ﲨﺎﻟﲔ‬ ‫? ﺃﻱ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﱃ ِ َ ٍ‬ ‫ﺑﺎذﻧـ ٖ ﴾ﺑﺈرادﺗـﻪ ﴿ َو َﻳ ْ ِ‬
‫ـﺪﻳْ ِ ْﻢ ِ ٰ‬ ‫اﻟﻈﻠﻤـﺖِ ﴾ اﻟﻜﻔـﺮ ﴿َِاﱃ ْ‬ ‫ﻃﺮق اﻟﺴﻼﻣﺔ ﴿ َو ﻳُ ْ ِ ُﺟ ُ ْﻢ َ‬
‫?‬
‫اط‬ ‫)‪(٢‬‬
‫اﻟﻨـﻮ رِ﴾ اﻹﳝـﺎن ﴿ ِ ِ ْ ِ‬ ‫ﻣـﻦ ُ ٰ‬
‫)‪(١‬‬

‫)‪(٤‬‬
‫اﺑﻦ َﻣﺮْ َ َﻳﻢ﴾ﺣﻴﺚ ﺟﻌﻠﻮه إﳍـﺎ )‪ (٣‬وﻫـﻢ اﻟﻴﻌﻘﻮﺑﻴـﺔ‬ ‫ﷲ ُ َﻮ ْ َ ِ ْ ُ‬
‫اﻟﻤﺴﻴﺢ ْ ُ‬ ‫ﻳﻦ َ ُ‬
‫ﻗﺎﻟﻮا ِان ا َ‬ ‫ﻟﻘﺪ َﻛ َ َ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻣﺴﺘﻘﻴﻢ)‪ ﴾(۱۶‬دﻳﻦ اﻹﺳﻼم﴿ َ َ ْ‬ ‫ْ َ ٍِْ‬

‫ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﺍﷲ ﻧﻮﺭ ﺍﻟﺴﻤٰﻮٰﺕ ﻭﺍﻷﺭﺽ﴾ ]ﺍﻟﻨﻮﺭ‪ [٣٥ :‬ﻷ‪‬ﻤﺎ ﻛﺎﻧﺘﺎ ﻣ‪‬ﺨﻔِﻴﺘ‪‬ﲔ ﰲ ﻇﻠﻤـﺔ ﺍﻟﻌ‪‬ـﺪ‪‬ﻡ ﻓـﺎﷲُ ﺗﻌـﺎﱃ ﺃﹶﻇ ‪‬ﻬﺮ‪‬ﳘـﺎ ﺑﺎﻹﳚـﺎﺩ‬
‫ﻭﺳ‪‬ﻤ‪‬ﻰ ﺍﻟﺮﺳﻮﻝﹶ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻧﻮﺭﹰﺍ ﻷﻥﹼ ﺃﻭ‪‬ﻝﹶ ﺷﻲﺀ ﺃﹶﻇﻬﺮ‪‬ﻩ ﺍﳊﻖ‪ِ ‬ﺑﻨ‪‬ﻮ ِﺭ ﻗﹸﺪﺭﺗِﻪ ﻣِﻦ ﻇﹸﻠﻤﺔ ﺍﻟ ‪‬ﻌﺪ‪‬ﻡ ﻛـﺎ ﹶﻥ ﻧـﻮ ‪‬ﺭ ﳏﻤ‪‬ـﺪ ﺻـﻠﹼﻰ ﺍﷲ‬
‫ﺕ‬
‫ﷲ ﻧ‪‬ﻮﺭِﻱ((‪ ،‬ﰒ ﺧﻠﻖ ﺍﻟﻌﺎﻟﹶﻢ ﲟﺎ ﻓﻴﻪ ﻣِﻦ ﻧ‪‬ﻮﺭﻩ ﺑﻌﻀ‪‬ﻪ ﻣِﻦ ﺑ‪‬ﻌﺾ ﻓﻠﻤ‪‬ـﺎ ﻇﹶﻬـﺮﺕ ﺍﳌﻮﺟـﻮﺩﺍ ‪‬‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻛﻤﺎ ﻗﺎﻝ‪)) :‬ﺃﻭ‪‬ﻝﹸ ﻣﺎ ﺧ‪‬ﻠ ‪‬ﻖ ﺍ ُ‬
‫ﺏ ﺇﱃ‬‫ﺏ ﺇﱃ ﺍﻻﺧﺘـﺮﺍﻉ ﻛـﺎﻥ ﺃﹶﻭﱃ ﺑﺎﺳـﻢ ﺍﻟﻨـﻮﺭ ﻛﻤـﺎ ﺃﻥﹼ ﻋـﺎﻟﹶﻢ ﺍﻷﺭﻭﺍﺡ ﺃﹶﻗـﺮ ‪‬‬ ‫ﻣِﻦ ﻭﺟﻮ ِﺩ ﻧﻮﺭِﻩ ﺳ‪‬ـﻤ‪‬ﺎﻩ ﻧ‪‬ـﻮﺭﹰﺍ‪ ،‬ﻭﻛـﻞﱡ ﻣـﺎ ﻛـﺎﻥ ﺃﻗـﺮ ‪‬‬
‫ﺕ ﺇﱃ‬‫ﺏ ﺍﳌﻮﺟـﻮﺩﺍ ِ‬ ‫ﺕ ﻧﻮﺭﺍﻧﻴـﹰﺎ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ ﺍﻟـﺴﻔﻠﻴﺎﺕ‪ ،‬ﻓـﺄﻗﺮ ‪‬‬ ‫ﺍﻻﺧﺘﺮﺍﻉ ﻣﻦ ﻋﺎﻟﹶﻢ ﺍﻷَﺟﺴﺎﻡ ﻓﻠﺬﻟﻚ ﺳ‪‬ـﻤ‪‬ﻲ ﻋـﺎﹶﻟ ‪‬ﻢ ﺍﻷﻧـﻮﺍﺭ ﻭﺍﻟﻌﻠﻮﻳ‪‬ـﺎ ِ‬
‫ﺍﻻﺧﺘﺮﺍﻉِ ﳌﹼﺎ ﻛﺎﻥ ﻧﻮ ‪‬ﺭ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻛﺎﻥ ﺃﹶﻭﱃ ﺑﺎﺳﻢ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﳍـﺬﺍ ﻛـﺎﻥ ﻳﻘـﻮﻝ‪)) :‬ﺃﹶﻧـﺎ ﻣِـﻦ ﺍﷲ ﻭﺍﳌﺆﻣﻨـﻮﻥ ﻣِـﲏ((‬
‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻗﺪ ﺟﺎﺀﻛﻢ ﻣﻦ ﺍﷲ ﻧﻮﺭ﴾ ﻭ ‪‬ﺭ ِﻭﻱ‪ ‬ﻋﻦ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧﻪ ﻗﺎﻝ‪)) :‬ﻛﻨﺖ‪ ‬ﻧﻮﺭﺍ ﺑﲔ ‪‬ﻳ ‪‬ﺪﻱِ ﺭﺑ‪‬ـﻲ ﻗﹶﺒـﻞ ﺧ‪‬ﻠـ ِﻖ‬
‫ﷲ ﻋﺰ‪‬ﻭﺟـﻞﹼ‬ ‫ﺴ‪‬ﺒﺢ‪ ‬ﺍﳌﻼﺋﻜ ﹸﺔ ﺑِﺘﺴﺒﻴﺤِﻪ‪ ،‬ﻓﻠﻤ‪‬ـﺎ ﺧ‪‬ﻠـﻖ ﺍ ُ‬‫ﻒ ﻋﺎﻡٍ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﺴﺒ‪‬ﺢ ﺫﻟﻚ ﺍﻟﻨﻮ ‪‬ﺭ‪ ،‬ﻭ‪‬ﺗ ‪‬‬ ‫ﺸ ‪‬ﺮ ﺃﻟ ‪‬‬
‫ﺁﺩ ‪‬ﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﺑﺄﺭﺑﻌ ﹶﺔ ‪‬ﻋ ‪‬‬
‫ﺁﺩ ‪‬ﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﺃﹶﻟﻘﻰ ﺫﻟﻚ ﺍﻟﻨﻮ ‪‬ﺭ ﰲ ﺻ‪‬ﻠﺒﻪ((‪ .‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧـﻪ ﻗـﺎﻝ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺻﻠﺐ ﺇﺑﺮﺍﻫﻴﻢ ﰒ ﱂ ‪‬ﻳ ‪‬ﺰﻝ ﺗﻌـﺎﱃ‬ ‫ﷲ ﺁﺩ ‪‬ﻡ ﺃﹶﻫ‪‬ﺒﻄﹶﻨِﻲ ﰲ ﺻ‪‬ﻠﺒﻪ ﺇﱃ ﺍﻷﺭﺽِ ﻭﺟ‪‬ﻌﻠﻨِﻲ ﰲ ﺻ‪‬ﻠﺐ ﻧﻮﺡ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻗﹶ ﹶﺬ ﹶﻓِﻨﻲ ﰲ ‪‬‬ ‫))ﳌﹼﺎ ﺧ‪‬ﻠ ‪‬ﻖ ﺍ ُ‬
‫ﲔ ﹶﺃ‪‬ﺑ ‪‬ﻮﻱ‪ ‬ﱂ ﻳ‪‬ﻠ‪‬ﺘﻘِﻴﺎ ﻋﻠﻰ ﺳِـﻔﺎﺡ ﻗﹶـﻂﱡ((‪ ،‬ﻗـﺎﻝ ﺍﻟﻌـﺮﰲ ﰲ ﻗـﺼﻴﺪﺗﻪ‬
‫‪‬ﻳﻨ ﹸﻘﹸﻠِﻨﻲ ﻣﻦ ﺍﻷﺻﻼﺏ ﺍﻟﻜﺮﳝ ِﺔ ﻭﺍﻷﺭﺣﺎ ِﻡ ﺍﻟﻄﺎﻫﺮ ِﺓ ﺣﱴ ﺃﹶﺧ ‪‬ﺮ ‪‬ﺟﻨِﻲ ‪‬ﺑ ‪‬‬
‫ﺍﻟﻨﻌﺘﻴ ِﺔ‪...‬‬
‫‪ٓ ...‬‬ ‫ِ‬
‫‪...‬‬
‫)ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺻﺎﻭﻱ‪ ،‬ﻛﺒﲑ‪ ،‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻃﺮﻕ ﺍﻟﺴﻼﻣﺔ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﴿ﺍﻟﺴﻠـٰﻢ﴾ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﻟﺴﻼﻣﺔ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺈﺭﺍﺩﺗﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍ ‪‬ﺩ ﻣِﻦ ﺍﻹﺫ ِﻥ ﻟﻴﺲ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ‪ ‬ﻭﻫﻮ ﺍﻟﻔـﻚ‪ ‬ﻭﺍﻹﻃـﻼﻕ‪ِ ‬ﻟﻌ‪‬ـ ‪‬ﺪ ِﻡ ﺍ ﹶ‬
‫ﳊﺠ‪‬ـﺮ ﰲ ﺍﳍﺪﺍﻳـﺔ ﻗﹶﺒﻠﹶـﻪ‪.‬‬ ‫)‪(٢‬‬
‫ﻭﺍﻹﺫ ﹸﻥ ﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻓﻠﺬﻟﻚ ﻓﺴ‪‬ﺮ ﺗﺎﺭﺓﹰ ﺑﺎﻷﻣﺮ‪ ،‬ﻭﺗﺎﺭﺓﹰ ﺑﺎﻹﺭﺍﺩﺓ‪ ،‬ﻭﺗﺎﺭﺓﹰ ﺑﺎﻟﺘﻮﻓﻴﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺼﺮ‪‬ﺣ‪‬ﻮﺍ ﺑﺎﻻﺗ‪‬ﺤﺎﺩ ﻓﻜﻴﻒ ﻳﺼ ‪‬ﺢ ﻧﺴﺒ ﹸﺔ ﺍﻻﺗ‪‬ﺤـﺎﺩ ﺇﻟـﻴﻬﻢ؟ ﻓﺄﺟـﺎﺏ ﺑـﺄﻧ‪‬ﻬﻢ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺣﻴﺚ ﺟﻌﻠﻮﻩ ﺇﻟـٰﻬﺎ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪ ‬ﻢ ﺃ‪‬ﻢ ﻟﹶﻢ ‪‬ﻳ ‪‬‬ ‫)‪(٣‬‬
‫ﺐ‬
‫ﺼﺮ‪‬ﺣ‪‬ﻮﺍ ﺑﺎﻻﺗ‪‬ﺤﺎﺩ ﻟﻜﻦ ﻳ‪‬ﻠﺰ ‪‬ﻡ ﻣِﻦ ﻗﻮﻟِﻬﻢ ﻷ‪‬ﻢ ﳌﹼﺎ ﺯ‪‬ﻋﻤﻮﺍ ﺃﻧﻪ ﺇﻟﻪ ﻭﻻ ﺇﻟ ‪‬ﻪ ﺇﻻ ﻭﺍﺣﺪ‪ ‬ﹶﻟ ِﺰﻣ‪‬ﻬﻢ ﺃﹶﻥ ﻳﻜﻮﻥ ﻫـﻮ ﺍﳌـﺴﻴ ‪‬ﺢ ﹶﻓﻨ‪‬ـﺴ ‪‬‬ ‫ﻭﺇﻥ ﻟﹶﻢ ‪‬ﻳ ‪‬‬
‫ﺇﻟﻴﻬﻢ ﻻﺯ ‪‬ﻡ ﻗﻮﻟِﻬﻢ ﻓﺘ‪‬ﺪﺑ‪‬ﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻢ ﺍﻟﻴﻌﻘﻮﺑﻴﺔ[ ﺃﻱ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻻﺗ‪‬ﺤـﺎﺩ ﻭﻫـﺆﻻﺀ ﻧـﺼﺎﺭٰﻯ ﻧ‪‬ﺠـﺮﺍ ﹶﻥ ﺍﺳـﺘﺪﻟﱡﻮﺍ ﺑِـﺼﻔﺎ ِ‬
‫ﺕ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ ﻣِـﻦ‬ ‫)‪(٤‬‬
‫ﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻧﺒﺎﺀ ﺑﺎﻟﻐﻴﺐ ﻋﻠﻰ ﺍﻹﻟـٰﻬﻴﺔ ﻓﻬﻮ ﻣِﺜ ﹸﻞ ﻗﻮﻟِﻚ‪½ :‬ﺍﻟﻜﺮﱘ‪ ‬ﺯﻳﺪ‪ ¼‬ﺃﻱ ﺣﻘﻴﻘ ﹸﺔ ﺍﻟﻜﺮﻡ ﰲ ﺯ‪‬ﻳـﺪ‪ ،‬ﻭﻋﻠـﻰ ﻫـﺬﺍ ﻗـﺎﻟﻮﺍ ﴿ﺇﻥ ﺍﷲ ﻫـﻮ‬
‫‪Å‬‬
‫‪٣٤‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻣﻦ‬
‫ﻣﺮﻳﻢ َو ا ُﻣ ٗ َو َ ْ‬
‫اﺑﻦ َ ْ َ َ‬ ‫ان ﻳ ْ ِ َ‬
‫ﻠﻚ ْ َ ِ ْ َ‬
‫اﻟﻤﺴﻴﺢ ْ َ‬ ‫ﺷﻴﺌًﺎ ِ ْ‬
‫ان َ َارادَ َ ْ‬ ‫ﻳﻤﻠﻚ﴾ أي ﻳﺪﻓﻊ ﴿ ِ َ‬
‫ﻣﻦ﴾ ﻋﺬاب ﴿اﷲ ِ َ ْ‬ ‫َﻤﻦ ْ ِ ُ‬ ‫ﻓﺮﻗﺔ ﻣﻦ اﻟﻨﺼﺎرى ﴿ﻗ ْ‬
‫ُﻞ ﻓ َ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫رض َو َﻣﺎ ﺑَ ْ َﻨ ُ َﻤﺎ‬ ‫ﻣﻠﻚ ٰ ٰ ِ‬

‫اﻟﺴﻤﻮت َو ْاﻻ َ ْ ِ‬ ‫ﺟﻤﻴﻌﺎ﴾ أي ﻻ أﺣﺪ)‪ (٣‬ﳝﻠﻚ ذﻟﻚ وﻟﻮ ﻛﺎن اﳌﺴﻴﺢ إﳍﺎ ﻟﻘﺪر ﻋﻠﻴﻪ ﴿ َو ُ ْ ُ‬ ‫رض َ ِ ْ ً‬
‫ِ ْاﻻ َ ْ ِ‬
‫ﻧﺤﻦ َ ْ ٓ ٰ ُ‬
‫اﺑﻨﺆا اﷲِ﴾ أي ﻛﺄﺑﻨﺎﺋﻪ‬ ‫اﻟﻴ ُ ْﻮدُ َو اﻟﻨ ٰ ٰ ى﴾ أي ﻛﻞ ﻣﻨﻬﻤﺎ ﴿ َ ْ ُ‬
‫ﻗﺎﻟﺖِ ْ َ‬ ‫ﺸﺎءو اﷲُ َﻋ ٰ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬
‫ﻗﺪﻳﺮ )‪﴾(۱۷‬ﺷﺎءه)‪َ ﴿ (٤‬و َ َ‬ ‫ﻳﺨﻠﻖ َﻣﺎ َ َ ٓ ُ َ‬
‫َُُْ‬
‫ﺑﺬﻧﻮﺑﻜﻢ﴾ إن ﺻﺪﻗﺘﻢ‬‫ُﻌﺬﺑﻜﻢ ِ ُ ُ ْ ِ ُ ْ‬
‫ُﻞ﴾ ﳍﻢ ﻳﺎ ﳏﻤﺪ ﴿ﻓَﻠ ِ َﻢ َ ُ ُ ْ‬ ‫ﰲ اﻟﻘﺮب)‪ (٥‬واﳌ ﻟﺔ وﻫﻮ ﻛﺄﺑﻴﻨﺎ ﰲ اﻟﺮﲪﺔ واﻟﺸﻔﻘﺔ ﴿ َو َ ِ ٓ ُ ٗ‬
‫اﺣﺒﺎؤه ﻗ ْ‬
‫? ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻷﺳﺮ‪١٢.‬‬
‫ﻣﻤـﻦ ﴾ ﻣـﻦ ﲨﻠـﺔ‬
‫َـ َ ٌ ْ‬ ‫ﰲ ذﻟﻚ وﻻ ﻳﻌﺬب اﻷب وﻟﺪه وﻻ اﳊﺒﻴﺐ ﺣﺒﻴﺒﻪ وﻗﺪ ﻋـﺬﺑﻜﻢ ﻓـﺄﻧﺘﻢ ﻛـﺎذﺑﻮن ﴿ َ ْ‬
‫ﺑـﻞ َا‬ ‫)‪(٦‬‬

‫ﻣـﻦ َ ٓ ُ‬
‫ـﺸﺎء﴾‬ ‫ـﺸﺎء﴾ اﳌﻐﻔـﺮة ﻟـﻪ ﴿َو َُﻌـ ُ‬
‫ﺬب َ ْ‬ ‫ﻣﻦ ﴿ َﺧﻠ ََﻖ﴾ ﻣﻦ اﻟﺒﺸﺮ ﻟﻜﻢ ﻣﺎ ﳍﻢ وﻋﻠﻴﻜﻢ ﻣـﺎ ﻋﻠـﻴﻬﻢ ﴿ َ ْﻐـ ِ ُ ِ َ ْ‬
‫ﻟﻤـﻦ َ ٓ ُ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬

‫ﳋﺒ‪‬ﺮ ﺇﺫﺍ ‪‬ﻋﺮ‪‬ﻑ ﺑﺎﻷﻟِﻒ ﻭﺍﻟﻼ ِﻡ ﺃﹶﻓﺎ ‪‬ﺩ ﺍﻟﻘـﺼ ‪‬ﺮ ﺳـﻮﺍﺀٌ ﻛـﺎﻥ‬
‫ﷲ ﻫﻮ‪ ،‬ﻭﺫﻟﻚ ﹶﺃ ﹼﻥ ﺍ ﹶ‬ ‫ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ﴾ ﻭﻣﻌﻨﺎﻩ ‪‬ﺑﺖ‪ ‬ﺍﻟﻘﻮﻝﹸ ﻋﻠﻰ ﺃﻥﹼ ﺣﻘﻴﻘ ﹶﺔ ﺍ ِ‬
‫ﺕ ﺍﳉﻤﻠـ ﹸﺔ ﺑــ﴿ﺇﻥﹼ﴾ ‪‬ﺑﻠﹶـﻎﹶ‬ ‫ﻒ ﺗﺄﻛﻴـ ‪‬ﺪ ﻣﻌـﲎ ﺍﻟﻘـﺼ ِﺮ ﻓـﺈﺫﺍ ﺻ‪‬ـﺪ‪‬ﺭ ِ‬ ‫ﻒ ﻓﻴﻪ ﻋ‪‬ﻬﺪﻳ‪‬ﺎ ﺃﻭ ﺟِﻨﺴﻴ‪‬ﺎ ﻓﺈﺫﺍ ﺿ‪‬ﻢ‪ ‬ﻣﻌ‪‬ﻪ ﺿ‪‬ـﻤﲑ‪ ‬ﺍﻟﻔﹶـﺼ‪ِ ‬ﻞ ﺿـﺎ ‪‬ﻋ ‪‬‬
‫ﺍﻟﺘﻌﺮﻳ ‪‬‬
‫ﺍﻟﻜﻤﺎﻝﹶ ﰲ ﺍﻟﺘﺤﻘﻴﻖ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺪ ﹶﻓ ‪‬ﻊ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌِﻠﻚ ﻣ‪‬ﺠﺎﺯ ﻋﻦ ﺍﻟﺪﻓﻊ ﻷﻥﹼ ﺣﻘﻴﻘ ﹶﺔ ﺍﳌِﻠﻚ ﻫﻮ ﺍﻟﻀﺒﻂﹸ ﻭﺍﳊِﻔﻆﹸ ﻋـﻦ ﺣـﺰﻡ ﺷـﻲﺀ ﻳﻘـﺎﻝ ‪‬ﻣﻠﹶﻜـ ‪‬‬
‫ﺖ‬ ‫)‪(١‬‬
‫ﻑ ﻓﻴـﻪ‬
‫ﺍﻟﺸﻲ َﺀ ﺇﺫﺍ ﺃﹶﺩﺧ‪‬ﻠﺘ‪‬ﻪ ﺗ‪‬ﺤﺖ‪ ‬ﺿﺒﻄِﻚ ﺩ‪‬ﺧﻮﻻﹰ ﺗﺎﻣ‪‬ﹰﺎ ﻭﻫﺬﺍ ﻳ‪‬ﺴﺘﻠﺰ‪‬ﻡ ﻗﹸﺪﺭﺓﹶ ﻣﺎﻟﻚِ ﺍﻟﺸﻲ ِﺀ ﻋﻠﻰ ﺍﻟﺘﺼﺮ‪‬ﻑ ﻓﻴﻪ ﻭﻣ‪‬ﻨ ِﻊ ﻏﲑِﻩ ﻋﻠـﻰ ﺍﻟﺘـﺼ ‪‬ﺮ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻓﻼ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺃﻥﹼ ½ﻣِﻦ¼ ﻻ ‪‬ﺗ ﹶﻘ ‪‬ﻊ ﺻِﻠ ﹶﺔ ½‪‬ﻳﻤﻠﻚ¼‪].‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﺬﺍﺏ[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ‪ ‬ﻷﻥﹼ ﴿ﻣِﻦ﴾ ﻟﻠﺘﺒﻌﻴﺾ ﻓﻼ ‪‬ﻳﺘ‪‬ﺼﻮ‪‬ﺭ ﺫﻟﻚ ﺇﻻ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻌﺬﺍﺏ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﺏ ﺑـﺄﻥﹼ‬
‫ﻒ ﻗـﺎﻝ ﴿ﻓﻤـﻦ ﻳ‪‬ﻤﻠـﻚ﴾؟ ﻓﹶﺄﺟـﺎ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻻ ﹶﺃ ‪‬ﺣ ‪‬ﺪ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑِﺬﻟﻚ ﺇﱃ ﺩ‪‬ﻓﻊ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﹶﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎ ‪‬ﻡ ِﻣِﻦ ﺍ ِ‬
‫ﷲ ﺗ‪‬ﻌﺎﱃ ﻣ‪‬ﺤﺎﻝ ﻓﻜﻴـ ‪‬‬ ‫)‪(٣‬‬
‫ﺍﻻﺳﺘﻔﻬﺎ ‪‬ﻡ ﺇﻧﻜﺎﺭﻱ‪ ‬ﲟﻌﲎ ﺍﻟﻨﻔﻲ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼ‪‬ﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺷﺎﺀﻩ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍ ‪‬ﺩ ﻣِﻦ ½ﺍﻟﺸﻲ ِﺀ¼ ﻣﺎ ﺗ‪‬ﻌﱠﻠ ﹶﻘﺖ‪ ‬ﺑﻪ ﺇﺭﺍﺩﺗ‪‬ـﻪ ﺗﻌـﺎﱃ ﻭﻫـﻲ ﺍﳌﻤﻜِﻨـﺎﺕ ﻓﺘ‪‬ﺨـ ‪‬ﺮﺝ‪ ‬ﺑـﺬﻟﻚ ﺫﺍﺗ‪‬ـﻪ ﻭﺻـﻔﺎﺗ‪‬ﻪ‬ ‫)‪(٤‬‬
‫ﺕ ﻓﻼ ‪‬ﺗﺘ‪‬ﻌﱠﻠ ‪‬ﻖ ﺍﻟﻘﺪﺭﺓﹸ ﻭﺍﻹﺭﺍﺩﺓﹸ ﺑﺸﻲﺀ ﻣ‪‬ﻦ ﺫﻟﻚ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻭﺍﳌﹸﺴﺘﺤِﻴﻼ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﹶﻛﺄﹶﺑﻨ‪‬ﺎﺋِﻪ ﰲ ﺍﻟﻘﹸﺮﺏ‪ ...‬ﺇﱁ[ ﺃﹶﺷﺎﺭ ﺑﻪ ﺇﱃ ﹶﺃﻥﹼ ﺍﻟﺒ‪‬ﻨﻮ‪‬ﺓﹶ ﻫﻨﺎ ﺑ‪‬ﻨﻮ‪‬ﺓﹸ ﺍﳌﹶﺤﺒ‪‬ﺔ ﻭﺍﻟﺮﺃﻓ ِﺔ ﻻ ﺍﳊﻘﻴﻘﻴ‪‬ـ ﹸﺔ ﺃﻭ ﺍﳌـﺮﺍ ‪‬ﺩ ﺑﺄﺑﻨـﺎ ِﺀ ﺍ ِ‬
‫ﷲ ﺧﺎﺻ‪‬ـﺘ‪‬ﻪ‬ ‫)‪(٥‬‬
‫ﻛﻤﺎ ﻳ‪‬ﻘﺎﻝ‪½ :‬ﺃﹶﺑﻨﺎ ُﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺃﹶﺑﻨﺎﺀ ُﺍﻵﺧِﺮﺓ¼ ﻭﻗﻴﻞ ﻓﻴﻪ ﺇﺿﻤﺎﺭ‪ ‬ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﺃﺑﻨﺎ ُﺀ ﺃﻧﺒﻴﺎ ِﺀ ﺍﷲ¼‪ ،‬ﻭﻧﻈـﲑ‪‬ﻩ ﴿ﺇﻥ ﺍﻟـﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻧـﻚ ﺇﳕـﺎ ﻳﺒـﺎﻳﻌﻮﻥ‬
‫ﺍﷲ﴾ ]ﺍﻟﻔﺘﺢ‪) .[١٠ :‬ﻛﺮﺧﻲ(‬
‫ﺻﺪ‪‬ﻗﺘ‪‬ﻢ ﰲ ﺫﻟﻚ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃ ﱠﻥ ﺍﻟﻔﹶﺎ َﺀ ﰲ ﺟﻮﺍﺏ ﺷ‪‬ﺮﻁ ﻣﻘﺪ‪‬ﺭ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﺇﻥﹾ ‪‬‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺟ‪‬ﻤﻠ ِﺔ ﻣ‪‬ﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻣِﻦ﴾ ﻟﻠﺘﺒﻌﻴﺾ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ ‪] :‬ﻣِﻦ‪ ‬ﺍﻟﺒ‪‬ﺸ‪‬ﺮِ[ ﺃﹶﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎ ِﻥ ﴿ﻣ‪‬ﻦ﴾‪ ،‬ﺃﹸﻗِﻴﻢ‪ ‬ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥﹸ ﻣ‪‬ﻘﺎﻡ‪ ‬ﺍﻟﻌﺎﺋﺪ ﰲ ﺍﻟﺼﻔﺔ ﻭﻫﻲ ﴿ﺧ‪‬ﻠﹶﻖ‪ ﴾‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺧ‪‬ﻠﹸﻮ‪ ‬ﺍﻟﺼﻠ ِﺔ‬ ‫)‪(٨‬‬
‫ﻣِﻦ ﺍﻟﻌﺎﺋﺪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺍﳌﻐﻔﺮﺓ ﻟﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻔﻌﻮ ﹸﻝ ﴿ﻳ‪‬ﺸﺂﺀ﴾ ﻭﻫﻮ ﻣ‪‬ﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭ ‪‬ﺭﺳ‪‬ﻠِﻪ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫َ‬ ‫ﻗﻮﻟﻪ‪] :‬‬ ‫)‪(٩‬‬

‫‪٣٥‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻗﺪ َ ٓ َ ُ ْ‬
‫ﺟﺎءﻛﻢ‬ ‫اﻟﻤﺼ ْ ُ )‪ ﴾(۱۸‬اﳌﺮﺟﻊ ﴿ َﻳﺎ ْ َﻞ ا ْ ﻜ ٰ ِ‬
‫ِﺘﺐ َ ْ‬ ‫رض َو َﻣﺎ ﺑَ ْ َﻨ ُ َﻤﺎ َو ِ َ ْ‬
‫اﻟﻴ ِ ْ َ ِ‬ ‫ﺗﻌﺬﻳﺒﻪ ﻻ ا ﱰاض ﻋﻠﻴﻪ ﴿ َو ُ ْ ُ‬
‫ﻣﻠﻚ ٰ ٰ ِ‬
‫اﻟﺴﻤﻮت َو ْاﻻ َ ْ ِ‬
‫ﻣﺘﻌﻠﻖ ﺑـ ½ﺟﺎﺀﻛﻢ¼‪١٢.‬ﲨﺎﻟﲔ‬
‫اﻟﺮﺳﻞ﴾ إذ ﻟﻢ ﻳﻜﻦ ﺑﻴﻨﻪ وﺑﲔ ﻋﻴ )‪ (٢‬رﺳﻮل‬ ‫ﻜﻢ﴾ ﺷﺮاﺋﻊ اﻟﺪﻳﻦ ﴿ َﻋ ٰ َﻓ ْ َة ٍ﴾ اﻧﻘﻄﺎع ﴿ َ‬ ‫رﺳﻮﻟﻨﺎ﴾ ﳏﻤﺪ ﴿ ُ َﻳﺒ ُ َ ُ ْ‬
‫َ َُُْ‬
‫?‬
‫ﻣﻦ ُ ِ‬
‫)‪(١‬‬

‫ﻘﻮﻟﻮا﴾ إذا ﻋﺬﺑﺘﻢ ﴿ َﻣﺎ َ ٓ َ َ‬

‫ﺟﺎءﻧﺎ ِﻣﻦ﴾ زاﺋﺪة ﴿ َ ِﺸ ْ ٍو َﻻ َ ِ ْ‬
‫ﻧﺬﻳﺮ ٍ‬ ‫وﻣﺪة ذﻟﻚ ﲬﺴﻤﺎﺋﺔ وﺗﺴﻊ وﺳﺘﻮن ﺳﻨﺔ ﻟـ ﴿ َ ْ‬
‫ان﴾ ﻻ ﴿ َ ُ ْ ُ ْ‬
‫)‪(٣‬‬

‫ﻗﺪﻳﺮ )‪ ﴾(۱۹‬وﻣﻨﻪ ﺗﻌﺬﻳﺒﻜﻢ إن ﻟﻢ ﺗﺘﺒﻌﻮه ﴿َو﴾ اذﻛﺮ‬ ‫ﷲ َ ٰ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬ ‫ﻧﺬﻳﺮ ﴾ ﻓﻼ ﻋﺬر ﻟﻜﻢ إذا ﴿َو ا ُ‬ ‫َﻘﺪ َ ٓ َ ُ ْ‬
‫ﺟﺎءﻛﻢ َ ِﺸ ْ ٌ و َ ِ ْ ٌ‬ ‫ﻓَ ْ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫)‪(٧‬‬
‫ﻣﻠﻮ ًﺎ﴾ أﺻﺤﺎب ﺧﺪم‬ ‫ﺟﻌﻠ ُ ْ‬
‫َﻜﻢ ُ ْ‬ ‫ﻓﻴﻜﻢ﴾ أي ﻣﻨﻜﻢ ﴿ َاﻧ ِ َ ٓ َ‬
‫ﻴﺎء َو َ َ‬
‫)‪(٦‬‬
‫ﺟﻌﻞ ِ ْ ُ ْ‬ ‫ﻌﻤﺔ اﷲ ِ َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ ِاذْ َ َ َ‬ ‫ﻟﻘﻮﻣ ٖ ٰ َ ْﻘﻮم ِ ْ‬
‫اذ ُ ُ ْوا ِ ْ َ َ‬ ‫ﻣﻮ ٰ ِ َ ْ ِ‬‫ﻗﺎل ُ ْ‬‫﴿ ِاذْ َ َ‬
‫ﻣﻦ ﺍﳊﺠﺮ ﻭﺍﻟﻐﻤﺎﻡ‪١٢.‬ﲨﺎﻟﲔ‬
‫اﻟﻌﻠَﻤِ ْ َ )‪﴾(۲۰‬ﻣﻦ اﳌﻦ واﻟﺴﻠ ْ ٰﻮى وﻓﻠﻖ اﻟﺒﺤﺮ وﻏﲑ ذﻟﻚ ﴿ ٰ َ ْ‬ ‫وﺣﺸﻢ ﴿و ﺗٰ ُ ْ‬
‫?‬
‫رض‬ ‫ﻘﻮم ِ ْ ُ ُ‬
‫ادﺧﻠـﻮا ْاﻻ َ ْ َ‬ ‫)‪(٨‬‬
‫ﻣﻦ ْ ٰ‬
‫اﺣﺪا َ‬ ‫ﻜﻢ ﻣﺎ َ ْﻟﻢ ُ ْ ِ‬
‫ﻳﺆت َ َ ً‬
‫ﻣﻦ ﺍﻟﺸﺮﻙ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﷲَ ُْ‬
‫ﻜﻢ﴾ ‪....................................................................‬‬ ‫اﻟﻤﻘﺪﺳﺔ﴾ اﳌﻄﻬﺮة ﴿اﻟ ِ ْ َ َ َ‬
‫ﻛﺘﺐ ا ُ‬ ‫َُْ َ َ‬
‫? )‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺷﺮﺍﺋ ‪‬ﻊ ﺍﻟﺪ‪‬ﻳﻦ[ ﺃﹶﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﴿ﻳﺒﲔ﴾ ﳏﺬﻭﻑ ﻭﱂ ﻳ‪‬ﺬﻛﹸﺮﻩ ِﻟﻈﹸﻬﻮﺭِﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺫ ﱂ ﻳﻜﻦ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﻴﺴﻰ‪ ...‬ﺇﱁ[ ﻫﺬﺍ ﻫﻮ ﺍﻟـﺮﺍﺟﺢ ﻭﻗﻴـﻞ ﻛـﺎﻥ ﺑـﲔ ﳏﻤـﺪ ﻭﻋﻴـﺴﻰ ﺃﺭﺑﻌـﺔ ﺭﺳـﻞ‪ ،‬ﺛﻼﺛـﺔ ﻣـﻦ ﺑـﲏ‬ ‫)‪(٢‬‬
‫ﺇﺳﺮﺍﺋﻴﻞ ﻭﻭﺍﺣﺪ ﻣﻦ ﲪﲑ‪ ،‬ﻭﻫﻮ ﺧﺎﻟﺪ ﺑﻦ ﺳﻨﺎﻥ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟـ﴿ﺃﻥ﴾ﻻ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﻟﻼﻡ ﺇﺷـﺎﺭﺓﹰ ﺇﱃ ﺃﻧـﻪ ﻣﻔﻌـﻮﻝﹲ ﻟـﻪ ﻭ﴿ﺃﻥ﴾ ﻣـﺼﺪﺭﻳ‪‬ﺔ‪ ،‬ﻭﻗـﺪ‪‬ﺭ ½ﻻ¼ ﻷﻥﹼ ﺍﻟﻘـﻮﻝﹶ ﺍﳌـﺬﻛﻮ ‪‬ﺭ ﻟـﻴﺲ ﻋﻠﹼـﺔ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ِﻟ ‪‬ﻤﺠِﻲ ِﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻞ ‪‬ﻋ ‪‬ﺪﻣِﻪ ﻛﻤﺎ ﻻﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ‪‬ﻋﺬﹾ ‪‬ﺭ ﻟﻜﻢ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ½ﺍﻟﻔﺎﺀ¼ ﰲ ﴿ﻓﻘﺪ ﺟﺂﺀﻛﻢ﴾ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﺃﻱ ﻻ ﻋـﺬ ‪‬ﺭ ﻟﻜـﻢ ﻓﻘـﺪ ﺟـﺎﺀﻛﻢ‪ ،‬ﻓـﻼ‬ ‫)‪(٤‬‬
‫‪‬ﻳ ِﺮ ‪‬ﺩ ﺃﻧﻪ ﻻ ﻭ‪‬ﺟ ‪‬ﻪ ﻹﺗﻴﺎ ِﻥ ½ﺍﻟﻔﺎﺀ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺇﺫ﴾ ﻇﺮﻑ ﶈﺬﻭﻑ ﻗﹶﺪ‪‬ﺭ‪‬ﻩ ﺍﳌﻔﺴ‪ ‬ﺮ ﺑِﻘﻮﻟِﻪ ½ﺍﹸﺫﻛﹸﺮ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣﻨﻜﻢ[ ﹶﻓﺴ‪ ‬ﺮ ﺑﻪ ﻷ ﱠﻥ ﺍﻟﻈﺮﻓﻴ ﹶﺔ ﻻ ‪‬ﺗﺼِﺢ‪ ‬ﺣﻘِﻴ ﹶﻘ ﹰﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﺻﺤﺎﺏ‪ ‬ﺧ ‪‬ﺪﻡٍ[ ﻗﺎﻝ ﻗﺘﺎﺩﺓﹸ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻛـﺎﻧﻮﺍ ﺃﻭ‪ ‬ﹶﻝ ﻣ‪‬ـﻦ ‪‬ﻣﻠﹶـﻚ ﺍﳋﹶـ ‪‬ﺪ ‪‬ﻡ ﻭﱂ ﻳﻜـﻦ ﻟِﻤـﻦ ﻗﹶـﺒﻠﹶﻬﻢ ﺧ‪‬ـ ‪‬ﺪﻡ‪ ،‬ﻭﺭﻭﻱ ﻋـﻦ ﺃﹶﰊ‬ ‫)‪(٧‬‬
‫ﺳﻌﻴﺪ ﺍﳋﹸﺪﺭﻱ‪ ‬ﻋﻦ ﺍﻟـﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻗـﺎﻝ‪)) :‬ﻛـﺎﻥ ﺑﻨـﻮ ﺇﺳـﺮﺍﺋﻴﻞ ﺇﺫﺍ ﻛـﺎﻥ ﻷَﺣـﺪِﻫﻢ ﺧـﺎﺩﻡ‪ ‬ﻭﺍﻣ‪‬ـﺮﺃﺓﹲ ﻭ ﺩﺍﺑ‪‬ـﺔ ﻳ‪‬ﻜﺘ‪‬ـﺐ‬
‫ﻂ ﻳ‪‬ـﺴﺘﻌِﺒﺪ‪‬ﻭﻧ‪‬ﻜﻢ‪،‬‬‫‪‬ﻣِﻠﻜﹰﺎ((‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺴ‪‬ﺪ‪‬ﻱ‪﴿ :‬ﻭﺟﻌﻠﻜﻢ ﻣﻠﻮﻛﺎ﴾ ﺃﻱ ﺃﹶﺣﺮﺍﺭﹰﺍ ﺗ‪‬ﻤﻠِﻜﻮﻥ ﺃﹶﻣ ‪‬ﺮ ﺃﹶﻧﻔـﺴِﻜﻢ ﺑﻌـ ‪‬ﺪ ﻣـﺎ ﻛﻨـﺘﻢ ﰲ ﺃﹶﻳـﺪِﻱ ﺍﻟﻘِـ‪‬ﺒ ِ‬
‫ﻭﻗﺎﻝ ﺍﻟﻀ‪‬ﺤ‪‬ﺎﻙ ﻛﺎﻧﺖ ﻣﻨﺎﺯﹸﻟﻬﻢ ﻭﺍﺳﻌ ﹰﺔ ﻓﻴﻬﺎ ﻣِﻴﺎﻩ‪ ‬ﺟﺎﺭﻳﺔﹲ ﻭﻣ‪‬ـﻦ ﻛـﺎﻥ ﻣ‪‬ـﺴﻜﹶـﻨ‪‬ﻪ ﻭﺍﺳـﻌﹰﺎ ﻭﻓﻴـﻪ ‪‬ـﺮ‪ ‬ﺟـﺎﺭٍ ﻓﻬـﻮ ‪‬ﻣﻠِـﻚ‪.‬ﻭﺍﳋﹶـ ‪‬ﺪ ‪‬ﻡ ﺟ‪‬ﻤـ ‪‬ﻊ‬
‫ﺧﺎﺩِﻡ ﻳﻘﺎﻝ ﻟﻠ ﱠﺬﻛﹶﺮ ﻭﺍﻷُﻧ ٰﺜﻰ‪) .‬ﺧﻄﻴﺐ ﻭﻏﲑﻩ(‬
‫ﳌﻦ‪ ‬ﻭﺍﻟﺴ‪‬ﻠﻮٰﻯ[ ﻓﻴﻪ ﺃﻥﹼ ﻧﺰﻭﻟﹶﻬﻤﺎ ﻛﺎﻥ ﰲ ﺍﻟﺘ‪‬ﻴ ِﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺬﻛﲑ‪ ‬ﻣِﻦ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻛﺎﻥ ﻗﹶﺒـ ﹶﻞ ﺍﻟﺘ‪‬ﻴـﻪ ﻛﻤـﺎ‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫)‪(٨‬‬
‫ﻫﻮ ﺻ‪‬ﺮﻳﺢ‪ ‬ﺳ‪‬ﻮﻕِ ﺍﻵﻳﺔ‪ ،‬ﻓﻠﻴﺘﺄﻣ‪‬ﻞ‪) .‬ﲨﻞ(‬
‫ﺕ‬
‫ﺸ ‪‬ﺮﹶﻓﺖ‪ ‬ﻭ ﹶﻃﻬ‪‬ـ ‪‬ﺮ ‪‬‬
‫ﷲ ﻭﺳﻼﻣ‪‬ﻪ ﻋﻠﻴﻬﻢ ﺃﹶﲨﻌِـﲔ‪ ،‬ﻓﹶـ ‪‬‬ ‫ﺕﺍ ِ‬ ‫ﳌ ﹶﻄﻬ‪‬ﺮﺓ[ ﺇﳕﺎ ﺳ‪‬ﻤ‪‬ﻴﺖ ‪‬ﻣ ﹶﻄﻬ‪‬ﺮ ﹰﺓ ِﻟﺴ‪‬ﻜﻨ‪‬ﻰ ﺍﻷﻧﺒﻴﺎ ِﺀ ﺍ ﹸ‬
‫ﳌ ﹶﻄﻬ‪ِ ‬ﺮﻳﻦ ﻓﻴﻬﺎ ﺻ‪‬ﻠﹶﻮﺍ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍ ﹸ‬ ‫)‪(٩‬‬
‫ﺐ ﺍﻟـﺸﺮ‪ ‬ﻭﺍﻟﻨـﻮ ‪‬ﺭ‬ ‫ﺐ ﺑـﺄﻥﹼ ﺍﳋﹶـﲑ ﻳ‪‬ﻐﻠِـ ‪‬‬
‫ﺏ ﺑﺎﳌﹶﻈﺮﻭﻑ‪ .‬ﺇِﻥ ﻗﻠﺖ‪ ‬ﺇ ﱠﻥ ﺍﳉﺒ‪‬ﺎﺭِﻳﻦ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ ﻭﻫ‪‬ﻢ ﻏ ‪‬ﲑ ‪‬ﻣ ﹶﻄﻬ‪‬ﺮِﻳﻦ‪ ،‬ﹸﺃﺟِﻴـ ‪‬‬ ‫ِﺑﻬِﻢ‪ ،‬ﻓﺎﻟﻈﺮﻑ‪ ‬ﻃﹶﺎ ‪‬‬
‫‪Å‬‬
‫‪٣٦‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺃﻱ ﰲ ﺛﻮﺍﺏ ﺍﻟﺪﺍﺭﻳﻦ ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﻳﻦ )‪ ﴾(۲۱‬ﰲ ﺳـﻌﻴﻜﻢ‬ ‫ِﻛﻢ﴾ ﺗﻨﻬﺰﻣـﻮا ﺧـﻮف اﻟﻌـﺪو ﴿ َﻓ َ ْ َ ِ ُ ْ‬ ‫ادﺑـﺎر ُ ْ‬
‫ﺗﺮﺗﺪوا َ ٰۤ َ ْ َ‬
‫أﻣﺮﻛﻢ ﺑﺪﺧﻮﳍﺎ وﻫﻲ اﻟﺸﺎم﴿ َو َﻻ َ ْ َ ْ‬
‫>‬
‫ﻨﻘﻠﺒـﻮا ٰﺧـ ِ ِ ْ َ‬ ‫)‪(١‬‬

‫ﺟﻮا ِﻣﻨْ َﺎ ﻓ َِﺎﻧﺎ‬ ‫ﺟﻮا ِﻣﻨْ َﺎ ﻓ ِ ْ‬

‫َﺎن ﻳ ْ ُ ُ ْ‬ ‫ﻧﺪﺧﻠَ َ ﺎﺣَ ﻳَ ْ ُ ُ ْ‬
‫ﻟﻦ ْ ُ‬‫ﻳﻦ﴾ ﻣﻦ ﺑﻘﺎﻳﺎ ﻋﺎد ﻃﻮاﻻ ذوي ﻗﻮة ﴿ َو ِاﻧﺎ َ ْ‬ ‫ﻳﻤﻮ ِان ِ ْﻓﻴ َ ﺎ َ ْ ً‬
‫ﻗﻮﻣﺎ َﺟﺒﺎرِ ْ َ‬ ‫﴿َ ُْ‬
‫ﻗﺎﻟﻮا ٰ ُ ْ‬
‫ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﻛﺴﺮﻫﺎ‪١٢.‬ﲨﻞ‬
‫ﻳﻦ َ َ ُ ْ َ‬
‫ﻳﺨﺎﻓﻮن﴾ ﳐﺎﻟﻔﺔ أﻣﺮ اﷲ)‪ (٢‬وﳘﺎ ﻳﻮﺷﻊ وﻛﺎﻟﺐ ﻣﻦ اﻟﻨﻘﺒﺎء اﻟﺬﻳﻦ ﺑﻌﺜﻬﻢ‬ ‫اﻟﺬ ْ َ‬
‫ﻣﻦ ِ‬‫رﺟﻠﻦ ِ َ‬
‫ﻗﺎل﴾ ﳍﻢ ﴿ َ ُ ٰ ِ‬ ‫ٰ ِ ُْ َ‬
‫دﺧﻠﻮن)‪ ﴾(۲۲‬ﳍﺎ ﴿ َ َ‬
‫?‬

‫ﲞـﻼف ﺑﻘﻴـﺔ‬ ‫ﷲ َﻋ ﻠ َْﻴ ِ َﻤﺎ﴾ ﺑﺎﻟﻌﺼﻤﺔ ﻓﻜﺘﻤﺎ ﻣﺎ اﻃﻠﻌﺎ ﻋﻠﻴﻪ ﻣﻦ ﺣﺎﳍﻢ إﻻ ﻋـﻦ ﻣـﻮ‬
‫? ﺃﻱ ﻗﺮﻳﺔ ﺍﳉﺒﺎﺭﻳﻦ‪١٢.‬‬
‫ﻣﻮ ﰲ ﻛﺸﻒ أﺣﻮال اﳉﺒﺎﺑﺮة ﴿اَ ْ َ َ‬
‫ﻌﻢ ا ُ‬
‫?ﺃﻱ ﻗﻮﻳﺔ‪١٢.‬ﲨﻞ‬
‫دﺧﻠﺘﻤﻮه ﻓ ِ ُ ْ‬
‫َﺎﻧﻜﻢ‬ ‫اﻟﺒﺎب﴾ ﺑﺎب اﻟﻘﺮﻳﺔ وﻻ ﲣﺸﻮﻫﻢ ﻓﺈ‪‬ﻢ أﺟﺴﺎد ﺑﻼ ﻗﻠﻮب ﴿ﻓَﺎ ِذَا َ َ ْ ُ ُ ْ ُ‬ ‫اﻟﻨﻘﺒﺎء ﻓﺄﻓﺸﻮه ﻓﺠﺒﻨﻮا ﴿ ْ ُ ُ‬
‫ادﺧﻠ ْﻮا َﻋﻠ َْﻴ ِ ُﻢ ْ َ َ‬
‫)‪(٣‬‬

‫ﻧﺪﺧﻠَ َ ۤﺎ‬
‫ﻟﻦ ْ ُ‬‫ﻳﻤﻮ ِاﻧﺎ َ ْ‬ ‫ﻣﺆﻣﻨ ِ ْ َ )‪ْ ُ َ ﴿﴾(۲۳‬‬
‫ﻗﺎﻟﻮا ٰ ُ ْ‬ ‫ان ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ْ ِ‬ ‫ﻏﻠﺒﻮن﴾ ﻗﺎﻻ ذﻟﻚ ﺗﻴﻘﻨﺎ ﺑﻨﺼﺮ اﷲ و إﳒﺎز وﻋﺪه ﴿ َو َﻋ َ اﷲِﻓ َ َ‬
‫َﺘﻮ ُﻠﻮا ِ ْ‬ ‫ٰ ُِْ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫?ﺃﻱ ﺍﳉﺒﺎﺭﻳﻦ‪١٢.‬ﻣﻨﻪ‬
‫ﻗﺎل﴾ ﻣﻮ ﺣﻴﻨﺌﺬ ﴿ َرب ا ِ ْ َ ۤﻻ‬ ‫ِﺪون )‪﴾(۲۴‬ﻋﻦ اﻟﻘﺘﺎل ﴿ َ َ‬ ‫َﻘﺎﺗﻼ﴾ﻫﻢ ﴿ ِاﻧﺎ ٰ ُ َﻨﺎ ٰﻗﻌ ُ ْ َ‬
‫رﺑﻚ)‪ (٧‬ﻓ َ ِ َ ۤ‬
‫اﻧﺖ َو َ َ‬ ‫داﻣﻮا ِ ْﻓﻴ َ ﺎ)‪ (٦‬ﻓ ْ‬
‫َﺎذ َ ْﺐ َ ْ َ‬ ‫اﺑﺪا ﻣﺎ َ ُ ْ‬
‫ًََ‬

‫ﺐ ﺍﻟﻈﹸﻠ ‪‬ﻤ ﹶﺔ‪) .‬ﺻﺎﻭﻱ(‬

‫ﻳ‪‬ﻐِﻠ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﹶﺃ ‪‬ﻣﺮ‪‬ﻛﻢ ِﺑ ‪‬ﺪﺧ‪‬ﻮِﻟﻬﺎ[ ﺩ‪‬ﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﻛﻴﻒ ﺍﳉﻤ ‪‬ﻊ ﺑﲔ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟـﱵ ﺗ‪‬ﻔﻴـﺪ ‪‬ﺗﺤ‪‬ـﺘ‪ ‬ﻢ ﺍﻟـﺪﺧﻮﻝ ﻭﺑـﲔ ﻗﻮﻟـﻪ ﴿ﻓﺈ‪‬ـﺎ ﻣ‪‬ﺤﺮ‪‬ﻣـﺔ‬ ‫)‪(١‬‬
‫ﺐ ﺃﻳﻀﺎ ﺑـﺄﻥﹼ ﻗﻮﻟﹶـﻪ ﺗﻌـﺎﱃ ﴿ﺍﻟـﱵ ﻛﺘـﺐ ﺍﷲ ﻟﻜـﻢ﴾ ﺃﻱ‬ ‫ﺐ ﺍﻷَﻣ ‪‬ﺮ ﺑﺎﻟﺪﺧﻮﻝ ﻭﹸﺃﺟِﻴ ‪‬‬‫ﻋﻠﻴﻬﻢ ﺃﺭﺑﻌﲔ ﺳ‪‬ﻨﺔ﴾‪ ،‬ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟ ﹶﻜ‪‬ﺘ ِ‬
‫ﺤﺮ‪‬ﻣﺖ‪ ‬ﻋﻠﻴﻬﻢ ﺃﺭﺑﻌﲔ ﺳ‪‬ﻨﺔ ﻓﻬﻮ ﻗﹶﻀﺎﺀٌ ﻣ‪‬ﻌﻠﱠﻖ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﻗﺪ‪‬ﺭﻫﺎ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﺇﻥ ﱂ ‪‬ﺗ ﹶﻘ ‪‬ﻊ ﻣﻨﻜﻢ ﻣ‪‬ﺨﺎﻟﹶﻔﺔﹲ ﻭﻗﺪ ‪‬ﻭﻗﹶﻌﺖ‪ ‬ﻓ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﷲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑـ﴿ ‪‬ﺭ ‪‬ﺟﻠـٰﻦ﴾ ‪‬ﺭ ‪‬ﺟﻠﹶﲔ ِﻣ ‪‬ﻦ ﺍﳉﹶﺒـﺎِﺑ ‪‬ﺮﺓِ ﺍﻟـ ﹶﺬ‪‬ﻳ ِﻦ ﹶﺃﺳ‪‬ـﹶﻠﻤ‪‬ﺎ ﻭﺳـﺎﺭ‪‬ﺍ ﺇﱃ ﻣﻮﺳـﻰ ﻛﻤـﺎ ﻗﻴـﻞ ﻷ ﹼﻥ‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺨﺎﹶﻟ ﹶﻔ ﹶﺔ ﺃﹶﻣ ِﺮ ﺍ ِ‬ ‫)‪(٢‬‬
‫ﺐ ﺍﻟﻘِﻴﻞ ½ﺃﻱ ﺍﻟﺮﺟﻼﻥ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺨﺎﻓﹸﻬﻢ ‪‬ﺑﻨ‪‬ﻮ ﺇﺳﺮﺍﺋﻴﻞ¼ ﹶﻓﻌ‪‬ﻠﻰ ﻫﺬﺍ ﺿـﻤﲑ‪ ‬ﺍﻟـﻮﺍﻭ ِﻟ‪‬ﺒﻨِـﻲ ﺇﺳـﺮﺍﺋﻴﻞ‬ ‫ﺍﳌﻌﲎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻋﻠﻰ ﻣﺎ ﻗﺎﻝ ﺻﺎﺣ ‪‬‬
‫ﻭﺍﻟﺮﺍﺟ ‪‬ﻊ ﺇﱃ ﺍﳌﻮﺻﻮﻝ ﳏﺬﻭﻑ ﻛﻤﺎ ﻗﺪ‪‬ﺭﻧ‪‬ﺎ ﻟﻚ ﺍﻵ ﹶﻥ‪ ،‬ﻭﺇﳕﺎ ﻟﹶﻢ ﻳ‪‬ﺮﺽ‪ ‬ﺍﳌﻔﺴ‪ ‬ﺮ ﺑﻪ ِﻟ ‪‬ﻌ ‪‬ﺪ ِﻡ ﺷ‪‬ﻬﺮﺗِﻪ ﻭﻻﺣﺘِﻴﺎﺟِﻪ ﺇﱃ ﺍﳊﹶﺬﻑِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺏ ﺍﻟﻘﹶﺮﻳ ِﺔ[ ﺃﹶﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﺍﻟﻼ ‪‬ﻡ¼ ‪‬ﺑ ‪‬ﺪﻝﹸ ﺍﻹﺿﺎﻓ ِﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎ ‪‬‬ ‫)‪(٣‬‬
‫ﻕ ﺳـﻴ‪‬ﺪﻧﺎ ﻣﻮﺳـﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻻ ﺫﻟﻚ[ ﺃﻱ ﻗﻮﻟﹶﻬﻤﺎ ﴿ﻓﺈﻧﻜﻢ ﻏٰﻠﺒﻮﻥ﴾‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺗ‪‬ﻴﻘﱡﻨﹰﺎ¼ ﺃﻱ ﻷ‪‬ﻤﺎ ﻛﺎﻧﺎ ﺟـﺎﺯِ ‪‬ﻣ ِ‬
‫ﲔ ﺑِـﺼِﺪ ِ‬ ‫)‪(٤‬‬
‫ﷲ ِﺑﻤ‪‬ﻮﺳٰﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﰲ ﻗﹶﻬﺮ ﺃﹶﻋﺪﺍﺋِﻪ‪) .‬ﻛﹶﺮﺧﻲ(‬
‫ﷲ ﻋﺰ‪‬ﻭﺟﻞﹼ ﻭﺇﳒﺎ ِﺯ ﻭ‪‬ﻋﺪِﻩ ﻟِﻤﺎ ‪‬ﻋﻬِﺪﺍﻩ ﻣِﻦ ﺻ‪‬ﻨﻊ ﺍ ِ‬
‫ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻭِﺑﻨ‪‬ﺼ ِﺮ ﺍ ِ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺇﳒﺎ ِﺯ ﻭ‪‬ﻋﺪِﻩ[ ﺃﻱ ﺍﳌﺬﻛﻮ ِﺭ ﰲ ﻗﻮﻟﻪ ﴿ﻭﻗﺎﻝ ﺍﷲ ﺇﱐ ﻣﻌﻜﻢ﴾ ]ﺍﳌﺎﺋﺪﺓ‪) .[١٢ :‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣﺎ ﺩﺍﻣ‪‬ﻮﺍ ﻓﻴﻬﺎ﴾[ ﴿ﻣﺎ﴾ ﻣﺼﺪﺭﻳﺔ ﻇﺮﻓﻴﺔ ﻭ﴿ﺩﺍﻣ‪‬ﻮﺍ﴾ ﻫﻲ ½ﺩ‪‬ﺍ ‪‬ﻡ¼ ﺍﻟﻨﺎﻗﺼ ﹸﺔ ﻭﺧ‪‬ﺒﺮ‪‬ﻫﺎ ﺍﳉﺎﺭ‪ ‬ﺑﻌﺪ‪‬ﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻈﺮﻑ‪ ‬ﺑ‪‬ـ ‪‬ﺪﻝﹲ ﻣ‪‬ـﻦ‬ ‫)‪(٦‬‬
‫﴿ﹶﺃ‪‬ﺑﺪ‪‬ﺍ﴾ ﻭﻫﻮ ‪‬ﺑ ‪‬ﺪﻝﹸ ﺑ‪‬ﻌﺾٍ ﻣ‪‬ﻦ ﹸﻛﻞﱟ ﻷ ﱠﻥ ﺍ َﻷﺑ‪‬ﺪ ‪‬ﻳ ‪‬ﻌﻢ‪ ‬ﺍﻟﺰ‪ ‬ﻣ ‪‬ﻦ ﺍﳌﺴﺘﻘِﺒ ﹶﻞ ﻛﻠﱠﻪ ﻭﺩﻭﺍ ‪‬ﻡ ﺍﳉﹶﺒ‪‬ﺎﺭِﻳ ‪‬ﻦ ﻓﻴﻬﺎ ﺑ‪‬ﻌﻀ‪‬ﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﳌﺠِـﻲ‪َ ‬ﺀ ﻋﻠـﻰ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺎﺫﻫﺐ ﺃﻧﺖ ﻭﺭﺑﻚ﴾[ ﺇﳕﺎ ﻗﺎﻟﻮﺍ ﻫﺬﻩ ﺍﳌﹶﻘﺎﻟ ﹶﺔ ﻷﻥﹼ ﻣ‪‬ﺬﻫ‪‬ﺐ ﺍﻟﻴﻬﻮ ِﺩ ﺍﻟﺘﺠﺴﻴ ‪‬ﻢ ﻓﻜﺎﻧﻮﺍ ‪‬ﻳ ‪‬‬
‫ﺠﻮ‪‬ﺯ‪‬ﻭ ﹶﻥ ﺍﻟ ﱠﺬﻫ‪‬ﺎﺏ ﻭﺍ ﹶ‬ ‫)‪(٧‬‬
‫ﺍﷲ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﺇﻥ ﻗﺎﻟﻮﺍ ﻫﺬﺍ ﻋﻠـﻰ ﻭﺟـﻪ ﺍﻟـﺬﱠﻫﺎﺏ ﻣِـﻦ ﻣﻜـﺎﻥ ﺇﱃ ﻣﻜـﺎﻥ ﹶﻓﻬ‪‬ـﻢ ﻛﻔﹼـﺎﺭ ﻭﺇﻥ ﻗـﺎﻟﻮﻩ ﻋﻠـﻰ ﻭﺟـﻪ‬
‫ﺴ ﹶﻘﺔﹲ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﺇﳕﺎ ﺃﹶﺭﺍﺩ‪‬ﻭﺍ ﺑﻘﻮﻟِﻬﻢ‪﴿ :‬ﺃﻧﺖ ﻭﺭﺑﻚ﴾ ﺃﺧﺎﻩ ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻫﺎﺭﻭ ﹶﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻷﻧـﻪ‬ ‫ﷲ ﹶﻓﻬ‪‬ﻢ ﹶﻓ ‪‬‬ ‫ﺍﳋِﻼﻑ ﻷَﻣ ِﺮ ﺍ ِ‬
‫ﻼ ﻣﻨـﻬﻢ ﺑـﺎﷲ ﺗﻌـﺎﱃ ﻭﺑـﺼﻔﺎﺗِﻪ‪ ،‬ﻭﻣﻨـﻪ‬ ‫ﻛﺎﻥ ﺃﹶﻛ ‪‬ﱪ ﻣِﻦ ﺳﻴ‪‬ﺪِﻧﺎ ﻣﻮﺳٰﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﺳِﻨ‪‬ﺎ‪ .‬ﻭﺍﻷﺻﺢ‪ ‬ﺃ‪‬ﻢ ﺇﳕﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﺟ‪‬ﻬـ ﹰ‬
‫ﷲ ‪‬ﺣﻖ‪ ‬ﻗﹶﺪ ِﺭﻩ﴾ ]ﺍﻷﻧﻌﺎﻡ‪) .[٩١ :‬ﺧﺎﺯﻥ(‬‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭﻣﺎ ﻗﹶ ‪‬ﺪ ‪‬ﺭﻭﺍ ﺍ َ‬

‫‪٣٧‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫اﻟﻘـﻮم ِ‬ ‫اﻣﻠﻚ ِاﻻ َ ْﻔ ِ ْ َو﴾ إﻻ ﴿أ َﺧِ ْﻲ﴾وﻻ أﻣﻠﻚ ﻏﲑﳘﺎ ﻓﺄﺟﱪﻫﻢ ﻋـ اﻟﻄﺎﻋـﺔ ﴿ﻓَـﺎ ْ ُ ْق﴾ ﻓﺎﻓـﺼﻞ ﴿ﺑَ ْ َ َ‬
‫ﻨﻨـﺎ َو َﺑـ ْ َ ْ َ ْ‬ ‫َْ ِ ُ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻗﺎل﴾ ﺗﻌﺎﱃ ﻟﻪ ﴿ﻓ َِﺎﻧ َ ـﺎ﴾ أي اﻷرض اﳌﻘﺪﺳـﺔ ﴿ ُﻣ َ َﻣـ ٌﺔ َﻋﻠ َْـﻴ ِ ْﻢ﴾ أن ﻳـﺪﺧﻠﻮﻫﺎ)‪ْ َ ﴿ (٣‬ار َﻌِـ ْ َ َ َ ً‬
‫ﺳـﻨﺔ‬ ‫ْٰ ِ‬
‫اﻟﻔﺴﻘ ِ ْ َ )‪َ َ ﴿﴾(۲۵‬‬
‫اﻟﻔﺴﻘ ِ ْ َ )‪﴾(۲۶‬‬ ‫ﺎس﴾ ﲢﺰن ﴿ َﻋ َ ْ َ ْ‬
‫اﻟﻘﻮم ِ ْ ٰ ِ‬ ‫رض﴾ وﻫﻲ ﺗﺴﻌﺔ ﻓﺮاﺳﺦ ﻗﺎﻟﻪ اﺑﻦ ﻋﺒﺎس ﴿ﻓ ََﻼ َﺗ ْ َ‬ ‫ﻮن﴾ ﻳﺘﺤﲑون ﴿ ِ ْاﻻ َ ْ ِ‬ ‫َﻳ ِﻴْ ُ ْ َ‬
‫ﻉ‬

‫ﻉ‬
‫? ﺃﻱ ﻗﺎﺻﺪﻳﻦ ﺩﺧﻮﻝ ﺗﻠﻚ ﺍﻷﺭﺽ‪١٢.‬‬
‫روي أ‪‬ﻢ ﻛﺎﻧﻮا ﻳﺴﲑون اﻟﻠﻴﻞ ﺟﺎدﻳﻦ ﻓﺈذا أﺻـﺒﺤﻮا إذا ﻫـﻢ ﰲ اﳌﻮﺿـﻊ اﻟـﺬي اﺑﺘـﺪءوا ﻣﻨـﻪوﻳـﺴﲑون اﻟﻨﻬـﺎر ﻛـﺬﻟﻚ‬
‫? ﺃﻱ ﺑﻌﺪ ﻫﺎﺭﻭﻥ ﺑﺴﻨﺔ‪١٢.‬ﲨﺎﻟﲔ‬ ‫? ﺃﻱ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪١٢.‬‬ ‫? ﺃﻱ ﻣﺎﺗﻮﺍ‪١٢.‬‬
‫ﰲ اﻟﺘﻴـﻪ وﻛـﺎن‬ ‫ﺣﱴ اﻧﻘﺮﺿﻮا ﻛﻠﻬﻢ إﻻ ﻣﻦ ﻟـﻢ ﻳﺒﻠـﻎ اﻟﻌـﺸﺮﻳﻦ ﻗﻴـﻞ ‪ :‬وﻛـﺎﻧﻮا ﺳـﺘﻤﺎﺋﺔ أﻟـﻒ)‪ (٤‬وﻣـﺎت ﻫـﺎرون وﻣـﻮ‬
‫ﺃﻱ ﻗﺪﺭ ﺭﻣﻴﺔ ﲝﺠﺮ‪١٢.‬ﲨﻞ‬
‫رﺑﻪ ﻋﻨﺪ ﻣﻮﺗﻪ أن ﻳﺪﻧﻴﻪ)‪ (٧‬ﻣﻦ اﻷرض اﳌﻘﺪﺳﺔ رﻣﻴﺔ ﲝﺠﺮ ﻓﺄدﻧﺎه ﻛﻤﺎ‬ ‫رﲪﺔ ﳍﻤﺎ)‪ (٥‬وﻋﺬاﺑﺎ ﻷوﻟ ٰﺌﻚ)‪ (٦‬وﺳﺄل ﻣﻮ‬
‫?‬

‫ﺇﻻ[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ ½ﺇﻻﹼ¼ ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﺃﻧﻪ ﻣﻨﺼﻮﺏ ﻋﻄﻔﺎ ﻋﻠﻰ ﴿ﻧﻔﺴﻲ﴾ ﻻ ﻋﻠـﻰ ﺍﺳـﻢ ½ﺇﻥﹼ¼ ﺑـﺄﻥ ﻳﻜـﻮﻥ ﻣﻌﻨـﺎﻩ ½ﺇﱐ ﻻ ﺃﹶﻣﻠِـﻚ‪‬‬
‫ﻗﻮﻟﻪ‪ّ ] :‬‬ ‫)‪(١‬‬
‫ﺇﻻ ﻧﻔﺴﻲ ﻭﺃﺧـﻲ ﺇﻻ ﻧﻔـﺴ‪‬ﻪ¼‪ ،‬ﻭﻻ ﻣﺮﻓـﻮﻉ ﻋﻠـﻰ ﺃﻧـﻪ ﻣﺒﺘـﺪﺃ ﻭﺧ‪‬ﺒ‪‬ـﺮ‪‬ﻩ ﳏـﺬﻭﻑ ﺃﻱ ½ﻭﺃﺧـﻲ ﻛـﺬﻟﻚ¼ ﻛﻤـﺎ ﻗﻴـﻞ ﻻﺣﺘﻴﺎﺟـﻪ ﺇﱃ‬
‫ﺍﳊﺬﻑ ﰲ ﻛﻼ ﺍﻟﻘﹶﻮﻟﹶﲔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﺎﻓﹾﺼِﻞْ[ ‪‬ﻧﺒ‪ ‬ﻪ ﺑﻪ ﻋﻠﻰ ﺑﻴﺎ ِﻥ ﺍﳌﺮﺍ ِﺩ ﻣِﻦ ﴿ﻓﺎﻓﺮﻕ﴾ ﻫﻨﺎ ﻷﻧﻪ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ِﻟﻤ‪‬ﻌـﺎﻥٍ‪ ،‬ﻣﻨـﻬﺎ ﻗﻮﻟﹸـﻪ ﺗﻌـﺎﱃ ﴿ﻭﺇﺫ ﻓﹶﺮ ﹾﻗﻨ‪‬ـﺎ ِﺑﻜﹸـ ‪‬ﻢ ﺍﻟﺒ‪‬ﺤـ ‪‬ﺮ﴾ ﺃﻱ‬ ‫)‪(٢‬‬
‫ﹶﻓﹶﻠﻘﹾﻨ‪‬ﺎﻩ ﻟﻜﻢ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻥ ﻳ‪‬ﺪﺧ‪‬ﻠﻮﻫﺎ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳊﺮﻣﺔ ﻳ‪‬ﺘﺤﻘﱠﻖ ﰲ ﺍﻟﻔﻌﻞ ﺃﻱ ﺍ ِ‬
‫ﳊﻞﱡ ﻭﺍﳊﹸﺮﻣ ﹸﺔ ﻣِﻦ ﺃﹶﻭﺻﺎﻑِ ﺍﻷﻓﻌﺎﻝِ ﻻ ﺍﻷﻋﻴﺎ ِﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ ‪] :‬ﻗﻴﻞ ﻭﻛﺎﻧﻮﺍ ﺳِﺘ‪‬ﻤِﺎﺋﺔِ ﺃﹶﻟﹾﻒٍ‪ ...‬ﺇﱁ[ ﻓﺈﻥ ﻗﻠﺖ‪ ‬ﻛﻴﻒ ﻳ‪‬ﻌﻘﹶﻞ ﺑ‪‬ﻘﺎﺀُ ﻫﺬﺍ ﺍﳉﹶﻤﻊِ ﺍﻟﻌﻈـﻴﻢِ ﰲ ﻫـﺬﺍ ﺍﳌِﻘـﺪﺍﺭ ﺍﻟـﺼﻐﲑِ ﻣِـ ‪‬ﻦ‬ ‫)‪(٤‬‬
‫ﺍﻷﺭﺽ ﺃﺭﺑﻌﲔ‪ ‬ﺳ‪ ‬ﻨ‪‬ﺔﹰ ﲝﻴﺚﹸ ﱂ ﻳ‪‬ﺨﺮ‪‬ﺝ ﻣﻨﻪ ﺃﺣﺪ‪ ،‬ﻗﻠﺖ‪ ‬ﻫﺬﺍ ﻣِﻦ ﺑﺎﺏ ﺧ‪‬ـﺮﻕ ﺍﻟﻌـﺎﺩﺓ ﻭﻫـﻮ ﰲ ﺯ‪‬ﻣ‪‬ـﻦ ﺍﻷﻧﺒﻴـﺎﺀ ﻋﻠـﻴﻬﻢ ﺍﻟـﺼﻼ ﺓﹸ‬
‫ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻏﲑ‪ ‬ﻣ‪‬ﺴﺘ‪ ‬ﺒ‪‬ﻌ‪‬ﺪ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻛﺎﻥ ﺭﲪﺔ ﳍﻤﺎ‪ ...‬ﺇﱁ[ ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺘ‪ ‬ﻴ ‪‬ﻪ ﻋ‪‬ﻘﻮﺑ ﹰﺔ ﻟِﺒﲏ ﺇﺳـﺮﺍﺋﻴ ﹶﻞ ﻣـﺎ ﺧ‪‬ـﻼ ﻣﻮﺳٰـﻰ ﻭﻫـﺎﺭﻭ ﹶﻥ ﻭﻳ‪‬ﻮﺷ‪‬ـ ‪‬ﻊ ﻭﻛﹶﺎﻟِـﺐ )ﻋﻠـﻴﻬﻢ‬ ‫)‪(٥‬‬
‫ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ( ﻭﺇﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺳﻬ‪‬ﻠﹶﻪ ﻋﻠﻴﻬﻢ ﻭﺃﹶﻋﺎﻧ‪‬ﻬﻢ ﻋﻠﻴﻪ ﻛﻤﺎ ‪‬ﺳﻬ‪ ‬ﹶﻞ ﻋﻠﻰ ﺳﻴ‪‬ﺪِﻧﺎ ﺇﺑﺮﺍﻫﻴ ‪‬ﻢ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ ﺍﻟﻨـﺎ ‪‬ﺭ ﻭ ‪‬ﺟ ‪‬ﻌﻠﹶﻬـﺎ‬
‫ﺑ‪‬ﺮﺩﹰﺍ ﻭﺳ‪‬ﻼﻣﹰﺎ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻋﺬﺍﺑﹰﺎ ﻷﻭﻟﺌﻚ[ ﺃﻱ ﻻ ﻣِﻦ ﻛﻞﱢ ﺍﻟ ‪‬ﻮﺟ‪‬ﻮﻩ ﻓـﺈﻧ‪‬ﻬﻢ ﺷ‪‬ـﻜﹶﻮﺍ ﺇﱃ ﺳـﻴ‪‬ﺪِﻧﺎ ﻣﻮﺳـﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ ﺣـﺎﻟﹶﻬﻢ ﻣِـ ‪‬ﻦ ﺍﳉﹸـﻮﻉ‬ ‫)‪(٦‬‬
‫ﳌﻦ‪ ‬ﻭﺍﻟﺴ‪‬ﻠﻮٰﻯ ﻭﺃﹶﻋﻄﺎﻫﻢ ِﻣ ‪‬ﻦ ﺍﻟﻜِﺴ ‪‬ﻮﺓِ ﻣﺎ ﻳ‪‬ﻜﻔِﻴﻬِﻢ ﻓﻜﺎﻥ ﹶﺃﺣ‪‬ـﺪ‪‬ﻫﻢ ﻳ‪‬ﻌﻄـﻰٰ ﻛـﺴﻮﺗ‪‬ﻪ‬ ‫ﷲ ﺗﻌﺎﱃ ﹶﻓﺄﹶﻧ ‪‬ﺰﻝﹶ ﻋﻠﻴﻬﻢ ﺍ ﹶ‬
‫ﻭﺍﻟﻌ‪‬ﺮﻯ ﻭﻏﲑِﻫِﻤﺎ‪ ،‬ﹶﻓ ‪‬ﺪﻋ‪‬ﺎ ﺍ َ‬
‫ﺸ ‪‬ﺮ ﹶﺓ ﻋ‪‬ﻴﻨـﹰﺎ ﻭﺃﺭﺳـﻞ ﻋﻠـﻴﻬﻢ‬
‫ﻋﻠﻰ ﻣِﻘﺪﺍﺭِﻩ ﻭﻫﻴﺌﺘِﻪ‪ ،‬ﻭﹶﺃﺗٰﻰ ﻣﻮﺳﻰ ﲝﺠﺮ ﻣِﻦ ﺟ‪‬ﺒ ِﻞ ﺍﻟﻄﻮ ِﺭ ﻓﻜﺎﻥ ﻳ‪‬ـﻀ ِﺮﺑ‪‬ﻪ ِﺑﻌ‪‬ـﺼﺎﻩ ﻓﻴ‪‬ﺨـﺮ‪‬ﺝ ﻣﻨـﻪ ﺍﺛﻨﺘـﺎ ﻋ‪‬ـ ‪‬‬
‫ﺍﻟﻐﻤﺎﻡ ‪‬ﻳ ِﻈﻠﱡﻬ‪‬ﻢ ﻭ‪‬ﻳ ﹾﻄﹸﻠ ‪‬ﻊ ﳍﻢ ﺑﺎﻟﻠﻴﻞ ﻋ‪‬ﻤﻮﺩ‪ ‬ﻣ‪‬ﻦ ﻧ‪‬ﻮﺭٍ ‪‬ﻳﻀِﻲ ُﺀ ﳍﻢ ﻭﻻ ‪‬ﺗﻄﹸﻮﻝﹸ ﺷ‪‬ﻌ‪‬ﻮﺭ‪‬ﻫﻢ ﻭﺇﺫﺍ ﻭ‪‬ﻟﺪ ﳍـﻢ ﻣﻮﻟﹸـﻮﺩ‪ ‬ﻛـﺎﻥ ﻋﻠﻴـﻪ ﺛـﻮﺏ‪ ‬ﻛـﺎﻟ ﱡﻈ ﹸﻔ ِﺮ‬
‫ﺴ ‪‬ﻊ ِﺑﻘﹶﺪﺭِﻩ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫‪‬ﻳﻄﹸﻮﻝﹸ ِﺑﻄﹸﻮﻟِﻪ ﻭ‪‬ﻳﺘ‪ِ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻥ ‪‬ﻳﺪ‪‬ﻧِﻴ ِﻪ[ ﺃﻱ ‪‬ﻳ ﹶﻘﺮ‪‬ﺑ‪‬ﻪ ﻣِﻦ ﺍﻷﺭﺽِ ﺍﳌﹸﺒﺎﺭ‪‬ﻛ ِﺔ ﺃﻱ ‪‬ﻳ ‪‬ﺪِﻓ ‪‬ﻦ ِﺑﻘﹸﺮﺑِﻬﺎ ﻟِﻜﻮﻧِﻬﺎ ‪‬ﻣ ﹶﻄﻬ‪‬ﺮﺓﹰ ﻣﺒﺎﺭ‪‬ﻛ ﹰﺔ‪ .‬ﻭﻳ‪‬ﺆﺧ‪ ‬ﹸﺬ ﻣِﻦ ﺫﻟﻚ ﹶﺃﻥﹼ ﺍﻹﻧـﺴﺎ ﹶﻥ ﻳ‪‬ﻨﺒﻐِـﻲ‬ ‫)‪(٧‬‬
‫ﺤﺮ‪‬ﻯ ﺍﻟﺪ‪‬ﻓ ‪‬ﻦ ﰲ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭ‪‬ﻛﺔ ِﺑﻘﹸﺮﺏ ‪‬ﻧِﺒﻲ‪ ‬ﺃﻭ ‪‬ﻭِﻟﻲ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﻟﻪ ﺃﹶﻥ ‪‬ﻳ‪‬ﺘ ‪‬‬

‫‪٣٨‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺳﻨﺔ‪١٢.‬ﲨﻞ‬
‫ﰲ اﳊﺪﻳﺚ‪ ،‬وﻧﺒﺊ ﻳﻮﺷـﻊ)‪ (١‬ﺑﻌـﺪ اﻷرﺑﻌـﲔ وأﻣـﺮ ﺑﻘﺘـﺎل اﳉﺒـﺎرﻳﻦ ﻓـﺴﺎر ﲟـﻦ ﺑﻘـﻲ ﻣﻌـﻪ وﻗـﺎﺗﻠﻬﻢ‪،‬وﻛـﺎن ﻳـﻮم اﳉﻤﻌـﺔ‪،‬‬
‫?‬

‫ﻧـــــــــــــــــ‬
‫ووﻗﻔﺖ ﻟﻪ اﻟﺸﻤﺲ ﺳﺎﻋﺔ ﺣﱴ ﻓﺮغ ﻣﻦ ﻗﺘﺎﳍﻢ‪ ،‬وروى أﲪﺪ ﰲ ﻣﺴﻨﺪه ﺣﺪﻳﺚ ½ إن اﻟﺸﻤﺲ ﻟﻢ ﲢﺒﺲ ﻋ ﺑﺸﺮ)‪ (٢‬إﻻ‬
‫ﻧـــــــ ﻋﻦ‬

‫? ﺃﻱ ﺃﻳﺎﻡ ﺳﲑﻩ‪١٢.‬ﺻﺎﻭﻱ‬
‫دم﴾ ﻫﺎﺑﻴـﻞ‬ ‫ﲎ ََ‬ ‫اﺗﻞ﴾ ﻳـﺎ ﳏﻤـﺪ ﴿ َﻋﻠ َْـﻴ ِ ْﻢ﴾ ﻋـ ﻗﻮﻣـﻚ ﴿ َ َﻧﺒـﺎَ﴾ ﺧـﱪ ﴿ ﺑـ‬
‫اْ َْ‬ ‫ﻟﻴﻮﺷﻊ ﻟﻴﺎﱄ ﺳﺎر إﱃ ﺑﻴﺖ اﳌﻘﺪس¼ ﴿ َو ْ ُ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫= ﺃﻱ ﺗﻮﺟﻬﻪ ﻟﻘﺘﺎﳍﻢ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﺣﺪ َِﻤﺎ﴾ وﻫﻮ‬ ‫ﺑﺎﻧﺎ﴾ إﱃ اﷲ وﻫﻮ ﻛﺒﺶ ﳍﺎﺑﻴﻞ وزرع ﻟﻘﺎﺑﻴﻞ ﴿ﻓ ُ ُ‬
‫َﺘﻘﺒ َﻞ ِ ْ‬ ‫ﺑﺎﻟﺤﻖۘ﴾ ﻣﺘﻌﻠﻖ ﺑـ½اﺗﻞ¼﴿ ِاذْ َ َﺑﺎ ُ ْ َ ً‬ ‫وﻗﺎﺑﻴﻞ ﴿ ِ ْ َ‬
‫ﻭﻗﻒ ﻻﺯﻡ‬

‫ﻣﻦ َ َ ِ‬ ‫)‪(٥‬‬

‫? ﺃﻱ ﺍﻟﻘﺎﺑﻴﻞ‪١٢.‬‬
‫ﻣﻦ ْاﻻ ٰ َ ِ﴾ ﻓﻐـﻀﺐ وأﺿـﻤﺮ اﳊـﺴﺪ ﰲ ﻧﻔـﺴﻪ ﴿ َ َ‬
‫ﻗـﺎل﴾ ﻟـﻪ‬ ‫ﻫﺎﺑﻴﻞ ﺑﺄن ﻧﺰﻟﺖ ﻧﺎر ﻣﻦ اﻟﺴﻤﺎء ﻓﺄﻛﻠﺖ ﻗﺮﺑﺎﻧﻪ ﴿ َو َ ْﻟﻢ ُ َ َ ْ‬
‫ﻳﺘﻘﺒﻞ ِ َ‬
‫ﺃﻱ ﳍﺎﺑﻴﻞ‪١٢.‬‬
‫=‬

‫ﺴﻄﺖ﴾‬
‫اﻟﻤﺘﻘ ِ ْ َ )‪َ﴿﴾(۲۷‬ﻟ ِﻦ﴾ ﻻم ﻗﺴﻢ ﴿ َ َ ْ‬ ‫ﷲ ِ َ‬
‫ﻣﻦ ْ ُ‬ ‫ﻳﺘﻘﺒﻞ ا ُ‬ ‫َﻨﻚ﴾ ﻗﺎل‪ :‬ﻟﻢ ؟ ﻗﺎل ﻟﺘﻘﺒﻞ ﻗﺮﺑﺎﻧﻚ دوﱐ﴿ َ َ‬
‫ﻗﺎل ِ َ‬
‫اﻧﻤﺎ َ َ َ ُ‬ ‫﴿ََْ ُ‬
‫ﻻﻗﺘﻠ َ‬
‫)‪(٦‬‬
‫ﺍﻟﻨﺼﻒ‬

‫اﻟﻌﻠَﻤ ِ ْ َ )‪ ﴾(۲۸‬ﰲ ﻗﺘﻠﻚ ﴿ا ِ ‪..............‬‬

‫ﷲ َرب ْ ٰ‬ ‫ﻻﻗﺘﻠ ََﻚ ا ِ َ َ ُ‬
‫اﺧﺎف ا َ‬ ‫ﻳﺪي ِ َ ْ َ‬
‫اﻟﻴﻚ ِ َ ْ ُ‬ ‫ﻟﺘﻘﺘﻠَ ِ ْ َ ۤ‬
‫ﻣﺎ َ َاﻧﺎ ِ َ ِ ٍ‬
‫ﺑﺒﺎﺳﻂ ِ َ‬
‫)‪(٧‬‬
‫ﻳﺪك ِ َ ْ ُ‬
‫ﻣﺪدت ﴿ا ِ َ َ َ َ‬

‫ﷲ ﺗﻌـﺎﱃ ﺳـﻴ‪‬ﺪ‪‬ﻧﺎ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻧﺒ‪‬ﺊﹶ ﻳ‪‬ﻮ ‪‬ﺷ ‪‬ﻊ‪ ...‬ﺇﱁ[ ﻓﻠﻤ‪‬ﺎ ﻣﺎﺕ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ ﻭﺍ‪‬ﻧﻘﹶـ ‪‬‬
‫ﻀﺖِ ﺍﻷَﺭ‪‬ﺑﻌ‪‬ـﻮﻥ ﺳ‪‬ـ‪‬ﻨ ﹰﺔ ‪‬ﺑﻌ‪‬ـﺚﹶ ﺍ ُ‬ ‫)‪(١‬‬
‫ﷲ ﺗﻌﺎﱃ ﻗﹶﺪ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻫ‪‬ﻢ ِﺑﻘِﺘﺎ ِﻝ ﺍﳉﹶﺒ‪‬ﺎﺭِﻳ ‪‬ﻦ ﹶﻓﺼ‪‬ﺪ‪‬ﻗﹸﻮﻩ ﻭﺑ‪‬ﺎ‪‬ﻳﻌ‪‬ﻮﻩ‪) .‬ﲨﻞ(‬
‫ﻳ‪‬ﻮ ‪‬ﺷ ‪‬ﻊ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ‪‬ﻧِﺒﻴ‪‬ﺎ ﹶﻓﺄﹶﺧ‪‬ﺒﺮ‪‬ﻫﻢ ﹶﺃ ﱠﻥ ﺍ َ‬
‫ﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ‬ ‫ﻗﻮﻟﻪ‪] :‬ﱂ ﺗ‪‬ﺤﺒ‪‬ﺲ ﻋﻠﻰ ‪‬ﺑﺸ‪‬ﺮ[ ﺃﻱ ﻗﹶﺒ ﹶﻞ ﺳﻴ‪‬ﺪﻧﺎ ﻳ‪‬ﻮ ‪‬ﺷ ‪‬ﻊ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺇﻻ ﻓﻬﻲ ‪‬ﺣِﺒ ‪‬‬
‫ﺴﺖ‪ ‬ﺑ‪‬ﻌـﺪ‪‬ﻩ ِﻟ‪‬ﻨِﺒﻴ‪‬ﻨـﺎ ﺻ‪‬ـﻠﱠﻰ ﺍ ُ‬ ‫)‪(٢‬‬
‫ﺴﺖ‪ ‬ﻟﻪ ﺍﻟـﺸﻤﺲ‪ ‬ﻣـﺮ‪‬ﺗﲔ ﺇِﺣـﺪﺍﳘﺎ ﻳ‪‬ـﻮ ‪‬ﻡ ﺍﳋﻨـﺪﻕ ﺣِـﲔ‪‬‬ ‫ﻱ ﹶﺃﻥﹼ ﻧﺒﻴ‪‬ﻨﺎ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺣِ‪‬ﺒ ‪‬‬
‫‪‬ﻣﺮ‪‬ﺗ‪‬ﲔ‪ ،‬ﺑﻞ ﻭِﻟﺒ‪‬ﻌﺾِ ﺍﻷَﻭﻟﻴﺎﺀ‪ .‬ﻭﻗﺪ ‪‬ﺭ ِﻭ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﲔ ﺍﻧﺘﻈـﺮ‬
‫ﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﺣﱴ ﺻﻠﹼﻰ ﺍﻟﻌﺼ ‪‬ﺮ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴ ﹸﺔ ﺻ‪‬ﺒﻴﺤ ﹶﺔ ﻟﻴﻠـ ِﺔ ﺍﻹِﺳـﺮﺍ ِﺀ ﺣِـ ‪‬‬
‫ﺷﻐﻠﻮﺍ ﻋﻦ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺣﱴ ﻏﹶﺮﺑﺖِ ﺍﻟﺸﻤﺲ‪ ‬ﻓ ‪‬ﺮﺩ‪‬ﻫﺎ ﺍ ُ‬
‫ﻕ ﺍﻟﺸﻤﺲ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﲨﻞ(‬ ‫ﺍﻟﻌﲑ ﺣﻴﺚ ﺃﺧﱪ ﺑﻮﺻﻮﳍﺎ ﻣ ‪‬ﻊ ﺷﺮﻭ ِ‬
‫دم ﴾[ ﺃﻱ ﻗِﺼ‪‬ﺘ‪‬ﻬﻤﺎ ﻭﻣﺎ ‪‬ﻭﻗﹶ ‪‬ﻊ ﻟﹶﻬﻤﺎ‪ .‬ﻭﺍﳌﻘﺼﻮ ‪‬ﺩ ﻣِﻦ ﺫِﻛ ِﺮ ﻫـﺬﻩ ﺍﻟﻘِـ ‪‬‬
‫ﺼﺺِ ﺍﻹِﺧﺒـﺎ ‪‬ﺭ ﺑِﻤـﺎ ﰲ ﺍﻟ ﹸﻜﺘ‪‬ـﺐ ﺍﻟﻘﹶﺪﳝـ ِﺔ‬ ‫ﻗﻮﻟﻪ‪ ] :‬ﺧ‪‬ﺒ ‪‬ﺮ ﴿ﺍﺑﻨ‪‬ﻲ َ َ‬ ‫)‪(٣‬‬
‫ﳊﺠ‪ ‬ﹸﺔ ﻋﻠﻰ ﺃﹶﺭﺑﺎﺑِﻬﺎ ﻭﻏﲑِﻫﻢ‪ ،‬ﻓﺎﻹِﺧﺒﺎ ‪‬ﺭ ‪‬ﺎ ﻣِﻦ ﲨﻠﺔ ﺍﳌﹸﻌﺠِﺰﺍﺕ‪) .‬ﺻﺎﻭﻱ(‬
‫ِﻟ‪‬ﺘﻘﹸﻮ ‪‬ﻡ ﺍ ﹸ‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﺎﺑﻴﻞ[ ﻗﹶﺪ‪‬ﻣ‪‬ﻪ ﻹﳝﺎﻧِﻪ ﻭﻫﻮ ﺃﹶﺣﺴ ‪‬ﻦ ﻣِﻦ ﺗﺄﺧﲑِ ﺍﻟﺒﻴﻀﺎﻭﻱ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﺐ ﺫﻟﻚ ﺃﻧ‪‬ـﻪ ﻛـﺎﻥ ﰲ ﺷ‪‬ـ ‪‬ﺮ ِ‬
‫ﻉ‬ ‫ﺏ ﺑﻪ ﺇﱃ ﺍﷲ ﻋﺰ‪‬ﻭﺟ ﹼﻞ ﻭ ‪‬ﺳ‪‬ﺒ ‪‬‬ ‫ﺏ ﻛﻞﱡ ﻭﺍﺣﺪ ﻗﺮﺑﺎﻧﹰﺎ‪ .‬ﻭﺍﻟﻘﹸﺮﺑﺎﻥ ﻣﺎ ﻳ‪‬ﺘﻘﺮ‪ ‬‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﺫ ﻗﺮﺑﺎ ﻗﺮﺑﺎﻧﺎ﴾[ ﺃﻱ ﹶﻗﺮ‪ ‬‬ ‫)‪(٥‬‬
‫ﷲ ﺗﻌـﺎﱃ ﺃﹶﻥ ﻳ‪‬ـ ‪‬ﺰ ‪‬ﻭﺝ‪ ‬ﻗﹶﺎﺑِﻴـ ﹶﻞ‬
‫ﺳﻴﺪﻧﺎ ﺁﺩ ‪‬ﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﺇﺫﺍ ﹶﻛ‪‬ﺒ ‪‬ﺮ ﺃﹶﻭﻻﺩ‪‬ﻩ ﺯ‪‬ﻭ‪‬ﺝ‪ ‬ﹶﺫ ﹶﻛ ‪‬ﺮ ﻫـﺬﻩ ﺍﻟـﺒﻄ ِﻦ ﻷُﻧﺜٰـﻰ ﺑﻄـﻦٍ ﺃﹸﺧـﺮﻯ‪ ،‬ﻓﹶـ ﹶﺄ ‪‬ﻣﺮ‪‬ﻩ ﺍ ُ‬
‫ﻚ ‪‬ﺗﺄﹾ ‪‬ﻣﺮ‪‬ﻧﺎ ِﺑ ‪‬ﺮﺃﹾﻳِﻚ ﻻ ﻣِـﻦ ﻋﻨـ ِﺪ‬
‫ﹸﺃﺧ‪‬ﺖ‪ ‬ﻫﺎﺑﻴﻞ ﻭﻛﺎﻧﺖ ﺩﻣﻴﻤ ﹰﺔ ﻭﻫﺎﺑﻴ ﹶﻞ ﺃﹸﺧﺖ‪ ‬ﻗﺎﺑﻴﻞ ﻭﻛﺎﻧﺖ ﲨﻴﻠ ﹰﺔ ﹶﻓ ‪‬ﺮﺿِﻲ‪ ‬ﻫﺎﺑﻴ ﹸﻞ ﻭﹶﺃﺑٰﻰ ﻗﺎﺑﻴ ﹸﻞ ﻭﻗﺎﻝ‪ :‬ﺇﻧ ‪‬‬
‫ﺐ‬‫ﺴ ِﻦ ﻏﹶ‪‬ﻨﻤِـﻪ ﻭﻗﹶﺮ‪‬ﺑ‪‬ـﻪ‪ ،‬ﻭﺫﹶﻫـ ‪‬‬ ‫ﺐ ﻫﺎﺑﻴ ﹸﻞ ﻭﹶﺃﺧ‪ ‬ﹶﺬ ﻛﹶﺒﺸﹰﺎ ﻣِﻦ ﹶﺃﺣ‪‬ـ ‪‬‬
‫ﺍﷲ‪ ،‬ﻓﻘﺎﻝ ﳍﻤﺎ‪ :‬ﹶﻗﺮ‪‬ﺑ‪‬ﺎ ﻗﹸﺮﺑﺎﻧﹰﺎ ﻓﺄﻳ‪‬ﻜﻤﺎ ‪‬ﺗ ﹸﻘﺒ‪ ‬ﹶﻞ ﻣﻨﻪ ﻓﻬﻮ ﹶﺃ ‪‬ﺣﻖ‪ ‬ﺑﺎﳉﻤﻴﻠ ِﺔ‪ ،‬ﻓ ﹶﺬ ‪‬ﻫ ‪‬‬
‫ﺤ ِﺮﻗﹸﻪ‪ ،‬ﻓﻨ‪‬ﺰﹶﻟﺖ‪ ‬ﻋﻠﻰ ﻛﹶﺒﺶِ ﻫﺎﺑﻴ ﹶﻞ ﹶﻓﹶﺄ ‪‬ﺣ ‪‬ﺮﻗﹶﺘ‪‬ـﻪ‬
‫ﻗﺎﺑﻴ ﹸﻞ ِﻟﺼ‪‬ﱪ ِﺓ ﻗﻤﺢ ﻣِﻦ ﹶﺃ ‪‬ﺭ ‪‬ﺩِﺃ ﻣ‪‬ﺎ ﻋِﻨﺪ‪‬ﻩ‪ ،‬ﻭﻛﺎﻥ ﻋﻼﻣ ﹸﺔ ﻗﹸﺒﻮﻝِ ﺍﻟﻘﺮﺑﺎ ِﻥ ﻧ‪‬ﺰﻭﻝﹶ ﻧﺎﺭٍ ﻣ‪‬ﻦ ﺍﻟﺴﻤﺎﺀ ‪‬ﺗ ‪‬‬
‫ﻭﱂ ‪‬ﻳ‪‬ﺘ ﹶﻘﺒ‪‬ﻞ ﻣِﻦ ﻗﹶﺎﺑﻴ ﹶﻞ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ ‪] :‬ﻗﺎﻝ ﻟِﻢ‪‬؟[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ‪ ‬ﻫﺬﺍ ﺍﻟﺴ‪‬ﺆﺍﻝﹶ ﻟِﻴ‪‬ﻜﻮﻥ ﺟﻮﺍﺑ‪‬ﻪ ﻣﻄﺎﺑِﻘﺎﹰ ﻭﺇﻻ ﻓﻤﺎ ﻣﻌﲎ ﺟﻮﺍﺏ ﻗﻮﻟﻪ ﴿ﻷﻗﺘﻠﻨﻚ﴾ ﺑﻘﻮﻟﻪ ﴿ﺇﳕﺎ ﻳﺘﻘﺒﻞ‬ ‫)‪(٦‬‬
‫ﺍﷲ‪ ...‬ﺇﱁ﴾ ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣﺂ ﹶﺃﻧ‪‬ﺎ ﺑِﺒﺎﺳِﻂ﴾[ ﺟ‪‬ﻮﺍﺏ‪ ‬ﻟﻠ ﹶﻘﺴ‪‬ﻢ ِﻟ‪‬ﺘ ﹶﻘﺪ‪‬ﻣِﻪ ﻭﺣ‪‬ﺬﻑ‪ ‬ﺟﻮﺍﺏ ُﺍﻟﺸﺮ ِ‬
‫ﻁ ِﻟ‪‬ﺘ ﹶﺄﺧ‪‬ﺮِﻩ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٧‬‬

‫‪٣٩‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫?ﻛﺎﳊﺴﺪ ﻭﳐﺎﻟﻔﺔ ﺃﻣﺮ ﺃﺑﻴﻪ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﺻﺤﺐ اﻟﻨﺎرِ﴾ وﻻ أرﻳﺪ‬ ‫َﺘﻜﻮن ِ ْ‬
‫ﻣﻦ َ ْ ٰ ِ‬
‫)‪(٣‬‬
‫ﺑﺎﺛ ْ ِ ْ ﴾ ﺑﺈﺛﻢ ﻗﺘﻠﻲ)‪َ ﴿ (٢‬و ِ ْاﺛﻤِ َ‬
‫ﻚ﴾ اﻟﺬي ارﺗﻜﺒﺘﻪ ﻣﻦ ﻗﺒﻞ ﴿ﻓ َ ُ ْ َ‬ ‫ﺗﺒﻮ َا﴾ ﺗﺮﺟﻊ ﴿ ِ ِ‬
‫ان َ ُ‬
‫ِﻳﺪ َ ْ‬
‫)‪(١‬‬
‫اُر ْ ُ‬
‫?ﺃﻱ ﺳﻬﻠﺖﻋﻠﻴﻪ ﺍﻟﻘﺘﻞ‪١٢.‬ﺻﺎﻭﻱ‬ ‫? ﺃﻱ ﺍﳌﺬﻛﻮﺭ ﻭﻫﻮ ﺍﻟﻨﺎﺭ‪١٢.‬ﺻﺎﻭﻱ‬
‫َﻄﻮﻋﺖ﴾ زﻳﻨﺖ ﴿ َﻟ ٗ َ ْ ُ‬
‫ﻔﺴ ٗ‬ ‫ﺟﺰؤا ِ‬
‫اﻟﻈﻠﻤِ ْ َ )‪﴿﴾(۲۹‬ﻓ َ َ ْ‬ ‫أن أﺑﻮء ﺑﺈﲦﻚ)‪ (٤‬إذا ﻗﺘﻠﺘﻚ ﻓﺄﻛﻮن ﻣﻨﻬﻢ ﻗﺎل ﺗﻌﺎﱃ‪َ ﴿ :‬و ٰ ِ َ‬
‫ذﻟﻚ َ ٓ ٰ ُ‬
‫)‪(٥‬‬

‫ﻳﻦ )‪ ﴾(۳۰‬ﺑﻘﺘﻠﻪ وﻟﻢ ﻳﺪر ﻣﺎ ﻳﺼﻨﻊ ﺑﻪ ﻷﻧﻪ أول ﻣﻴﺖ ﻋ وﺟﻪ اﻷرض ﻣﻦ‬ ‫اﻟﺨ ِ ِ ْ َ‬
‫ﻣﻦ ْ ٰ‬ ‫َﻘﺘ َﻠ ٗ )‪ (٦‬ﻓ َ ْ َ َ‬
‫َﺎﺻﺒﺢ﴾ ﻓﺼﺎر ﴿ ِ َ‬ ‫اﺧﻴ ِ ﻓ َ َ‬
‫ﻗﺘﻞ َ ِ ْ‬
‫َْ َ‬
‫ﺃﻱ ﺑﻌﺪ ﺃﻥ ﻧﺒﺶ ﺍﳊﻔﺮﺓ ﻭﻭﺿﻌﻪ ﻓﻴﻬﺎ‪١٢.‬ﲨﻞ‬
‫رض﴾ ﻳﻨﺒﺶ اﻟﺘـﺮاب ﲟﻨﻘـﺎره وﺑﺮﺟﻠﻴـﻪ وﻳﺜـﲑه ﻋـ ﻏـﺮاب‬ ‫ﷲ ُ َ ًاﺑﺎ)‪ُ َ ْ (٧‬‬ ‫ﺑﲏ آدم ﻓﺤﻤﻠﻪ ﻋ ﻇﻬﺮه ﴿ﻓ َ َ َ‬
‫>‬
‫ﻳﺒﺤﺚ ِ ْاﻻ َ ْ ِ‬ ‫َﺒﻌﺚ ا ُ‬
‫ﻣﻴﺖ ﻣﻌﻪ ﺣﱴ واراه ﴿ﻟ ِ ُ ِﻳَ ٗ َ ْ َ‬
‫ﻛﻴﻒ ُ َﻳﻮار ِْي﴾ ﻳﺴﱰ﴿ َ ْ‬
‫ﺳﻮ َءَة﴾ ‪.....................................................‬‬ ‫)‪(٨‬‬

‫ﺐ ِﺑﹶﺄ ‪‬ﺟ ِﻮ‪‬ﺑﺔٍ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﹶﺃ ﱠﻥ ﻫﺬﺍ ﲣﻮﻳﻒ‪ ‬ﻣِـﻦ ﻫﺎﺑﻴـ ﹶﻞ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﱐ ﺃﹸﺭﻳ ‪‬ﺪ‪ ...‬ﺇﱁ﴾[ ﺇِﻥﹾ ﻗﻠﺖ‪ :‬ﺇﻧﻪ ﻻ ‪‬ﺗ ِ‬
‫ﺤﻞﱡ ﺇﺭﺍﺩﺓﹸ ﺍﳌﹶﻌﺼﻴ ِﺔ ِﻣ ‪‬ﻦ ﺍﻟﻐ‪‬ﲑِ‪ ،‬ﹸﺃﺟِﻴ ‪‬‬ ‫)‪(١‬‬
‫ِﻟﻘﹶﺎﺑِﻴ ﹶﻞ ﻟﹶﻌﻠﱠﻪ ‪‬ﻳ ﹶﱰ ِﺟ ‪‬ﺮ‪ ،‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻥﹼ ﺍﳍﻤﺰﺓﹶ ﳏﺬﻭﻓﺔ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻺﻧﻜﺎﺭ‪ ،‬ﻭﺍﻷﺻ ﹸﻞ ﺃﹶﺇﻧ‪‬ﻲ ﹸﺃﺭِﻳﺪ‪‬؟ ﻭﺍﳌﻌﲎ ½ﻻ ﹸﺃﺭِﻳـ ‪‬ﺪ¼‪ ،‬ﻭﻳ‪‬ﺆﻳ‪‬ـ ‪‬ﺪ ﻫـﺬﺍ ﻗـﺮﺍﺀﺓﹸ‬
‫½ﹶﺃﻧ‪ٰ ‬ﻰ¼ ﺑِﻔﺘﺢِ ﺍﻟﻨ‪‬ﻮﻥ ﲟﻌﲎ ½ﻛﻴـﻒ¼‪ ،‬ﺃﻱ ½ﻛﻴـﻒ ﺃﹸﺭﻳـ ‪‬ﺪ ﺫﻟـﻚ؟¼‪ ،‬ﻭﻣﻨـﻬﺎ‪ :‬ﺃﻥﹼ ½ﻻ¼ ﳏﺬﻭﻓـﺔ ﺃﻱ ½ﹶﺃﻥﹾ ﹶﻻ ‪‬ﺗﺒ‪‬ـ ‪‬ﻮ َﺀ ﻋﻠـﻰ ﺣـﺪ‪﴿ ‬ﺇﻥﹼ ﺍﷲ‬
‫ﺽ ﹶﺃﻥﹾ ‪‬ﺗﺰ‪‬ﻭﻻﹶ﴾ ]ﻓﺎﻃﺮ‪ ،[٤١ :‬ﻭﻣﻨﻬﺎ‪ :‬ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﻜـﻮﻥ ﺍﳌـﺮﺍ ‪‬ﺩ ﺑـﺎﻹﰒ ﻋﻘﻮﺑـ ﹰﺔ ﻭﺇﺭﺍﺩﺓﹸ ﻋِﻘـﺎﺏ ﺍﻟﻌﺎﺻـﻲ‬ ‫ﺕ ﻭﺍﻷﺭ ‪‬‬‫ﺴﻚ‪ ‬ﺍﻟﺴﻤٰﻮٰ ِ‬
‫ﻳ‪‬ﻤ ِ‬
‫ﺟﺎﺋﺰﺓ‪ .‬ﻭﺳﻴﺄﰐ ﺟﻮﺍﺏ‪ ‬ﺁ ‪‬ﺧ ‪‬ﺮ ﲢﺖ‪ ‬ﻗﻮﻝِ ﺍﳌﹸﻔﺴ‪‬ﺮ ½ﻭﻻ ﺃﹸﺭﻳ ‪‬ﺪ ﺃﹶﻥ ﹶﺃﺑ‪‬ﻮ َﺀ ﺑِﺈﲦِﻚ¼‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ ِﺑﺘ‪‬ﺼﺮ‪‬ﻑ(‬
‫ﰒ ﻗﹶﺘﻠِﻲ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻀﺎﻑ‪ ‬ﳏﺬﻭﻑ ﻷﻧﻪ ﻻ ﺇِﰒﹶ ﻟﻪ ﺣﱴ ﻳ‪‬ﺮ ِﺟ ‪‬ﻊ ﺍﻵﺧﺮ ﺑﺈﲦﻪ ﺇﻻ ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻟﻔـﺮﺽ‪ ،‬ﻭﺇﺭﺍﺩﺗ‪‬ـﻪ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺈ ِ‬ ‫)‪(٢‬‬
‫ﺑﻌﻴﺪ ﻛﻤﺎ ﻻﻳ‪‬ﺨﻔﻰ‪ ،‬ﻓﻘﻮﻟﻪ ½ﺑﺈﰒ ﻗﺘﻠﻲ¼ ﺇﺿﺎﻓ ﹸﺔ ﺍﳌﺼﺪﺭ ﺇﱃ ﺍﳌﻔﻌﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺴ ‪‬ﺪ‪ ،‬ﻭﻟﺬﻟﻚ ﻟﹶﻢ ‪‬ﻳ‪‬ﺘ ﹶﻘﺒ‪‬ﻞ ﻗﹸﺮﺑﺎﻧ‪‬ﻪ‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻱ ﺍﺭﺗﻜﺒ‪‬ﺘﻪ ِﻣﻦ ﹶﻗﺒ ﹸﻞ[ ﻭﻫﻮ ‪‬ﻋﻘﹸﻮﻕ‪ ‬ﺍﻟﻮﺍِﻟ ِﺪ ﻭﺍ ﹶ‬
‫ﳊ‪‬‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻻ ﺃﹸﺭﻳ ‪‬ﺪ ﺃﹶﻥ ﹶﺃﺑ‪‬ﻮ َﺀ ﺑﺈﲦﻚ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﹶﻢ ‪‬ﻳ ِﺮ ‪‬ﺩ ﻣ‪‬ﻌﺼﻴ ﹶﺔ ﺃﹶﺧﻴِﻪ ﺑﻞ ﺍﳌﻘﺼﻮ ‪‬ﺩ ﺃﻥﹼ ﺫﻟﻚ ﺇﻥ ﻛﺎﻥ ﻳ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ﻻ ﻣ‪‬ﺤﺎﻟـ ﹶﺔ ﹶﻓﹸﺄﺭِﻳـ ‪‬ﺪ‬ ‫)‪(٤‬‬
‫ﰒ ِﻣ ‪‬ﻦ ﺍﻟﻐ‪‬ﲑِ ﻻﳚـﻮﺯ‪ ،‬ﹶﻓﺘ‪‬ﺄﻣ‪‬ـﻞ‪.‬‬ ‫ﺃﹶﻥ ﻳﻜﻮ ﹶﻥ ﻟﻚ ﻻ ﻟِﻲ‪ ،‬ﻓﺎﳌﻘﺼﻮ ‪‬ﺩ ﺑﺎﻟﺬﺍﺕ ﺃﹶﻥ ﻻ ﻳﻜﻮ ﹶﻥ ﻟﻪ‪ ،‬ﻻ ﺃﻥ ﻳﻜﻮﻥ ﻷﺧﻴﻪ‪ ،‬ﻓﻼ ‪‬ﻳ ِﺮ ‪‬ﺩ ﹶﺃ ﱠﻥ ﺇﺭﺍﺩﺓﹶ ﺍﻹ ِ‬
‫)ﺑﻴﻀﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ ] :‬ﺯﻳ‪‬ﻨﺖ‪ [‬ﻓﺴ‪‬ﺮ ﺑﻪ ‪‬ﺭﺩ‪‬ﺍ ﻋﻠﻰ ﻣﺎ ﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ‪‬ﺩ ‪‬ﻋﺖ‪ ‬ﻧﻔﺴ‪‬ﻪ ﺇﱃ ﺫﻟﻚ ﺍﻟﻔﻌ ِﻞ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻻ ﺣﺎﺟ ﹶﺔ ﺇﱃ ﴿ﻟﻪ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ ﹶﻘ‪‬ﺘﻠﹶﻪ﴾[ ﻗﺎﻝ ﺍﳌﻄﻠـﺐ ﺑـ ‪‬ﻦ ﻋﺒـ ِﺪ ﺍﷲ‪ :‬ﳌﹼـﺎ ﻗﹶﺘـﻞ ﺍﺑـ ‪‬ﻦ ﺁﺩ ‪‬ﻡ ﺃﹶﺧـﺎﻩ ‪‬ﺭ ‪‬ﺟﻔﹶـﺖِ ﺍﻷَﺭﺽ‪ِ ‬ﺑﻤ‪‬ـﻦ ﻋﻠﻴﻬـﺎ ﺳ‪‬ـﺒ ‪‬ﻌ ﹶﺔ ﺃﻳ‪‬ـﺎﻡٍ ﻭﺷ‪‬ـ ِﺮ‪‬ﺑﺖ‪ ‬ﺩ ‪‬ﻡ‬ ‫)‪(٦‬‬
‫ﷲ‬
‫ﷲ ﺗﻌﺎﱃ‪ :‬ﻳـﺎ ﻗﺎﺑﻴـ ﹸﻞ ﺃﻳـﻦ ﺃﺧـﻮﻙ ﻫﺎﺑﻴـﻞﹸ؟ ﻓﻘـﺎﻝ ﻣـﺎ ﺃﹶﺩﺭِﻱ‪ ،‬ﻣـﺎ ﻛﻨـﺖ‪ ‬ﻋﻠﻴـﻪ ‪‬ﺭﻗِﻴﺒـﹰﺎ‪ ،‬ﻓﻘـﺎﻝ ﺍ ُ‬ ‫ﺏ ﺍﳌﺎ َﺀ‪ ،‬ﻓﻨ‪‬ﺎﺩ‪‬ﺍﻩ ﺍ ُ‬
‫ﺸ ‪‬ﺮ ‪‬‬
‫ﺍﳌﹶﻘﺘﻮ ِﻝ ﹶﻛﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺽ ﻣِـﻦ‬
‫ﷲ ﻋﻠـﻰ ﺍﻷﺭ ِ‬ ‫ﺖ ﺃﹶﺧـﺎﻙ؟ ﻓﻘـﺎﻝ‪ :‬ﻓـﺄﻳﻦ ‪‬ﺩﻣ‪‬ـﻪ ﺇﻥ ﻛﻨـﺖ‪ ‬ﻗﹶﺘﻠﺘ‪‬ـﻪ؟ ﻓﺤ‪‬ـﺮ‪‬ﻡ ﺍ ُ‬ ‫ﻚ ﹶﻟ‪‬ﻴﻨ‪‬ﺎﺩِﻳﻨِﻲ ﻣِـ ‪‬ﻦ ﺍﻷَﺭﺽِ‪ ،‬ﻓﻠِـ ‪‬ﻢ ﻗﹶﺘﻠـ ‪‬‬
‫ﺗﻌﺎﱃ ﺇ ﱠﻥ ‪‬ﺩ ‪‬ﻡ ﺃﹶﺧِﻴ ‪‬‬
‫ﺏ ﺩ‪‬ﻣﹰﺎ ﺑ‪‬ﻌﺪ‪‬ﻩ ﹶﺃﺑ‪‬ﺪﹰﺍ‪ .‬ﻭﻳ‪‬ﺮﻭٰﻯ ﻋـﻦ ﺍﺑـ ِﻦ ﻋﺒ‪‬ـﺎﺱ ﻗـﺎﻝ‪ :‬ﳌﹼـﺎ ﻗﹶﺘـﻞ ﻗﺎﺑﻴـ ﹸﻞ ﻫﺎﺑﻴـ ﹶﻞ ﻛـﺎﻥ ﺁﺩ ‪‬ﻡ ِﺑ ‪‬ﻤﻜﹼـ ﹶﺔ‪ ،‬ﻓﹶﺎﺷ‪‬ـﺘ‪‬ﺎﻙ‪ ‬ﺍﻟـﺸﺠ ‪‬ﺮ ﺃﻱ‬ ‫ﺸ ‪‬ﺮ ‪‬‬‫ﻳ‪‬ﻮ ‪‬ﻣﺌِ ٍﺬ ﺃﹶﻥ ‪‬ﺗ ‪‬‬
‫ﺕ ﺍﻷﺭﺽ‪ ،‬ﻓﻘـﺎﻝ ﺁﺩ ‪‬ﻡ ﻗـﺪ ﺣ‪‬ـ ‪‬ﺪﺙﹶ ﰲ ﺍﻷﺭﺽ ﺣ‪‬ـ ‪‬ﺪﺙﹲ‪ .‬ﻓـﺄﺗﻰ ﺍﳍﻨـ ‪‬ﺪ‬ ‫ﻀﺖِ ﺍﻟﻔﹶﻮﺍﻛِـ ‪‬ﻪ ﻭﺍ ﹾﻏﺒ‪‬ـﺮ‪ِ ‬‬‫ﺕ ﺍﻷَﻃﻌﻤـ ﹸﺔ ﻭ ‪‬ﺣﻤ‪‬ـ ‪‬‬‫ﹶﻇ ‪‬ﻬ ‪‬ﺮ ﻟﻪ ﺷ‪‬ﻮﻙ‪ ‬ﻭ‪‬ﺗ ‪‬ﻐﻴ‪ ‬ﺮ ِ‬
‫ﻓ ‪‬ﻮ ‪‬ﺟ ‪‬ﺪ ﻗﺎﺑﻴ ﹶﻞ ﻗﺪ ﻗﹶﺘﻞ ﺃﺧﺎﻩ ﻫﺎﺑِﻴ ﹶﻞ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻕ‪) .‬ﺍﻹﻛﻠﻴﻞ ‪‬ﻣ ‪‬ﻊ ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺒﻌﺚ ﺍﷲ ﻏﺮﺍﺑﺎ﴾[ ﺍﻵﻳﺔ‪ ،‬ﺃﺻﻞﹲ ﰲ ﺩ‪‬ﻓ ِﻦ ﺍﳌﻴ‪‬ﺖ‪.‬ﻭﺧ‪‬ﺺ‪ ‬ﺍﻟﻐ‪‬ﺮﺍ ‪‬‬
‫ﺏ ﻷﻧﻪ ‪‬ﻳ‪‬ﺘﺸ‪‬ﺎ َﺀ ‪‬ﻡ ﺑﻪ ﰲ ﺍﻟﻔِﺮﺍ ِ‬ ‫)‪(٧‬‬
‫ﻒ ﻣِﻦ ﺟ‪‬ﺴﺪِﻩ‪ .‬ﺭ ِﻭﻱ‪ ‬ﺃﻧـﻪ ﹶﺃﻭ‪‬ﻝﹸ ﻗﹶﺘِﻴـ ٍﻞ ﻗﹸﺘـﻞ ﻋﻠـﻰ ﻭ‪‬ﺟـ ِﻪ‬ ‫ﺸ ‪‬‬‫ﻗﻮﻟﻪ‪ ﴿] :‬ﻛﻴﻒ ﻳ‪‬ﻮﺍﺭِﻱ ‪ ...‬ﺇﱁ ﴾[ ﻋﻮﺭ ﹶﺓ ﹶﺃﺧِﻴﻪ ﻭﻣﺎ ﻻ ‪‬ﻳﺠ‪‬ﻮﺯ‪ ‬ﺃﹶﻥ ﻳ‪‬ﻨﻜ ِ‬ ‫)‪(٨‬‬
‫ﺤ ‪‬ﻤﻠﹶﻪ ﰲ ﺟِﺮﺍﺏ ﻋﻠﻰ ﻇﹶﻬﺮِﻩ ﺳ‪‬ﻨ ﹰﺔ ﺣـﱴ‬ ‫ﻑ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﺒﺎﻉ‪ ،‬ﻓ ‪‬‬
‫ﺽ ﻣِﻦ ‪‬ﺑِﻨﻲ‪ ‬ﺁﺩ ‪‬ﻡ‪ ،‬ﻭﳌﹼﺎ ﻗﹶﺘﻠﹶﻪ ‪‬ﺗ ‪‬ﺮﻛﹶﻪ ﺑِﺎﻟ ‪‬ﻌﺮ‪‬ﺍ ِﺀ ﻻ ﻳ‪‬ﺪﺭِﻱ ﻣﺎ ﻳ‪‬ﺼ‪‬ﻨ ‪‬ﻊ ﺑﻪ ﻓﺨﺎ ‪‬‬
‫ﺍﻷﺭ ِ‬
‫‪Å‬‬
‫‪٤٠‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫?ﻛﻠﻤﺔ ﺟﺰﻉ ﻭﲢﺴﺮ‪١٢.‬ﲨﺎﻟﲔ‬
‫اﻟﻨﺪﻣ ْ َ )‪ (٣)﴾(۳۱‬ﻋ‬
‫ﻣﻦ ِ ِ‬‫َﺎﺻﺒﺢ ِ َ‬ ‫اﻟﻐﺮاب ﻓ ُ ََﺎوار َِي َ ْ‬
‫ﺳﻮ َءةَ اَ ِ ْ ﻓ َ ْ َ َ‬ ‫ان َ ُ ْ َ‬
‫ﻛﻮن ِ ْ َ‬
‫ﻣﺜﻞ ٰ َﺬا ْ ُ َ ِ‬ ‫اﻋﺠﺰت﴾ ﻋﻦ ﴿ َ ْ‬ ‫اﺧﻴ ِ َ َ‬
‫ﻗﺎل ٰ َﻳﻮﻳْ َﻠ َ َ َ ْ ُ‬ ‫ﺟﻴﻔﺔ ﴿ َ ِ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫ﺃﻱ ﺑﺴﺒﺐ ﻗﺘﻠﻪ ﺃﺧﺎﻩ ﻇﻠﻤﺎ‪١٢.‬ﲨﺎﻟﲔ‬
‫ِ )‪(٤‬‬
‫َ‬
‫ﻗﺘﻞ ْﻔﺴﺎ‬ ‫ٓءﻳﻞ َاﻧ ٗ ﴾ أي اﻟﺸﺄن ﴿ َ ْ‬
‫ﻣﻦ َ َ َ‬ ‫ذﻟﻚ﴾ اﻟﺬي ﻓﻌﻠﻪ ﻗﺎﺑﻴﻞ ﴿ َﻛ َ ْ َﻨﺎ َﻋ ٰ ﺑَ ِ ا ْ َ ا ْ َ‬
‫ِ‬ ‫اﺟﻞ ٰ ِ َ‬ ‫ﲪﻠﻪ وﺣﻔﺮ ﻟﻪ وواراه ﴿ ِ ْ‬
‫ﻣﻦ َ ْ ِ‬
‫?‬

‫ﻗﺘـﻞ‬ ‫رض﴾ ﻣﻦ ﻛﻔﺮ أو زﻧﺎ أو ﻗﻄﻊ ﻃﺮﻳﻖ أو ﳓﻮه ﴿ َﻓ َ َ َ‬

‫ﺎﻧﻤـﺎ َ َ َ‬ ‫ِ َﻐ ْ ِ َ ْ ٍ‬
‫ﻔﺲ﴾ ﻗﺘﻠﻬﺎ ﴿َْاو﴾ ﺑﻐﲑ ﴿ﻓ ََﺴﺎد ٍ﴾ أﺗﺎه ﴿ ِ ْاﻻ َ ْ ِ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﺟﻤﻴﻌـﺎ﴾ ﻗـﺎل اﺑـﻦ ﻋﺒـﺎس ‪ :‬ﻣـﻦ ﺣﻴـﺚ اﻧﺘﻬـﺎك‬

‫اﻟﻨﺎس َ ِ ْ ً‬ ‫اﺣﻴﺎ َﺎ﴾ ﺑﺄن اﻣﺘﻨﻊ ﻋﻦ ﻗﺘﻠﻬـﺎ ﴿ َﻓ َ َ َ ۤ‬
‫ﺎﻧﻤﺎ َ ْ َ‬
‫اﺣﻴﺎ َ‬ ‫ﻣﻦ َ ْ َ‬
‫ﺟﻤﻴﻌﺎ َو َ ْ‬
‫)‪(٨‬‬
‫اﻟﻨﺎس َ ِ ْ ً‬
‫َ‬
‫ﺟﺎءﺗ ُ ْﻢ﴾ ‪............................................................................‬‬ ‫ﺣﺮﻣﺘﻬﺎ وﺻﻮ‪‬ﺎ ﴿ َو َ َ ْ‬
‫ﻟﻘﺪ َ ٓ َ ْ‬ ‫)‪(٩‬‬

‫ﺤﻔﹶـ ‪‬ﺮ ﻟـﻪ ِﺑﻤِﻨﻘﹶـﺎﺭِﻩ ﻭ ِﺭ ‪‬ﺟﻠﹶﻴـﻪ ﰒﹼ ﺃﹶﻟﻘـﺎﻩ ﰲ‬

‫ﲔ ﻓﹶﺎ ﹾﻗ‪‬ﺘﺘ‪‬ﻼ ﻓﻘﹶﺘﻞ ﺃﺣـﺪ‪‬ﳘﺎ ﺍﻵﺧ‪‬ـ ‪‬ﺮ ﻓ ‪‬‬
‫ﷲ ﻋﺰ‪‬ﻭﺟﻞﹼ ﹸﻏﺮ‪‬ﺍ‪‬ﺑ ِ‬
‫ﹶﺃ ‪‬ﺭ ‪‬ﻭﺡ‪ ‬ﻭ ‪‬ﻋ ﹶﻜ ﹶﻔﺖ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﺒﺎﻉ‪ ،‬ﻓﺒﻌﺚ ﺍ ُ‬
‫ﺕ ﺃﹶﻥ ﺃﹶﻛﻮﻥ‪ ...‬ﺇﱁ﴾‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬ ‫ﺍﳊﹸﻔﺮﺓ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻗﺎﻝ‪﴿ :‬ﻳٰ ‪‬ﻮ‪‬ﻳﹶﻠﺘٰﻰ ﺃﹶﻋﺠﺰ ‪‬‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﺟﻴ‪ ‬ﹶﻔ ﹶﺔ[ ﻳﺸﲑ ‪‬ﺬﺍ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ﴿ﺳ‪‬ﻮ َﺀ ﹶﺓ ﹶﺃ ِﺧﻴﻪ﴾ ‪‬ﺟ ‪‬‬
‫ﺴﺪ‪‬ﻩ ﻓﺈﻧﻪ ﳑ‪‬ﺎ ﻳ‪‬ﺴﺘ‪‬ﻘ‪‬ﺒﺢ‪ ‬ﺑﻌﺪ ﻣﻮﺗﻪ ﻭﺧ‪‬ﺼ‪‬ﺖِ ﺍﻟﺴﻮﺀﺓﹸ ﺑﺎﻟـﺬﱢﻛﺮ ﻟﻼﻫﺘﻤـﺎﻡ‬ ‫)‪(١‬‬
‫‪‬ﺎ ﻭﻷ ﹼﻥ ‪‬ﺳ ‪‬ﺘﺮ‪‬ﻫﺎ ﺁ ﹶﻛ ‪‬ﺪ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺕ¼ ﻻﺯﻡ ﻻ‪‬ﻳ‪‬ﺘ ‪‬ﻌﺪ‪‬ﻯ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ِﺑﻨ‪‬ﻔﺴِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﴿ﺃﻥ ﺃﻛﻮﻥ﴾[ ﻗﹶﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﹶﺃﻥﹼ ﴿ﺃﻥ﴾ ﻣﺼﺪﺭﻳﺔ ﻭﻷﻥﹼ ½ ‪‬ﻋ ‪‬‬
‫ﺠ ‪‬ﺰ ‪‬‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺄﺻﺒﺢ ﻣﻦ اﻟﻨـﺪﻣ ﴾[ ﻋﻠﻰ ﻗﺘﻠﻪ ﳌﺎ ﺗﻌﺐ ﻓﻴﻪ ﻣﻦ ﲪﻠﻪ ﻭﲢﲑﻩ ﰲ ﺃﻣﺮﻩ ﻭﱂ ‪‬ﻳ‪‬ﻨ ‪‬ﺪ ‪‬ﻡ ‪‬ﻧ ‪‬ﺪ ‪‬ﻡ ﺍﻟﺘﺎﺋﺒِﲔ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺍﻟﻨ‪‬ـ ‪‬ﺪ ‪‬ﻡ ﺗﻮﺑـ ﹰﺔ‬ ‫)‪(٣‬‬
‫ﺴﹶﺄﻟﹶﻪ ﺳـﻴ‪‬ﺪ‪‬ﻧﺎ ﺁﺩ ‪‬ﻡ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ‬ ‫ﺴﺪ‪‬ﻩ ﻭﻛﺎﻥ ﺃﹶﺑﻴﺾ‪ ‬ﻓـ ‪‬‬
‫ﻟﻨﺎ ﺧﺎﺻ‪ ‬ﹰﺔ ﺃﻭ ﻋﻠﻰ ﺣ‪‬ﻤﻠِﻪ ﻻ ﻋﻠﻰ ﻗﺘﻠِﻪ‪ ،‬ﻭ ‪‬ﺭ ِﻭﻱ‪ ‬ﺃﻧﻪ ﳌﹼﺎ ﻗﹶ‪‬ﺘﻠﹶﻪ ِﺍ ‪‬ﺳ ‪‬ﻮﺩ‪ ‬ﺟ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺴﺪ‪‬ﻙ‪ ،‬ﻓﹶﺎﻟﺴ‪‬ﻮﺩﺍ ﹸﻥ ﻣِﻦ ﻭﻟﺪِﻩ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬ ‫ﻼ‪ ،‬ﻓﻘﺎﻝ ﺑﻞ ﻗﹶﺘﻠﺘ‪‬ﻪ ﻭﻟِﺬﺍ ﺍ ‪‬ﺳ ‪‬ﻮﺩ‪ ‬ﺟ ‪‬‬ ‫ﻋﻦ ﺃﹶﺧﻴﻪ ﻓﻘﺎﻝ ﻣﺎ ﻛﻨﺖ‪ ‬ﻋﻠﻴﻪ ﻭ‪‬ﻛﻴ ﹰ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﺘﺒﻨﺎ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺁﺀِﻳﻞ﴾[ ﺇﳕﺎ ﺧﺼﻬﻢ ﺑﺎﻟﺬﻛﺮ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻘِﺼﺎﺹ ﰲ ﻛﻞﹼ ﻣﻠﹼﺔ ﻷﻥﹼ ﺍﻟﻴﻬﻮ ‪‬ﺩ ‪‬ﻣ ‪‬ﻊ ﻋِﻠﻤِﻬﻢ ‪‬ﺬﻩ ﺍﳌﺒﺎﻟﻐـ ِﺔ‬ ‫)‪(٤‬‬
‫ﺍﻟﻌﻈﻴﻤ ِﺔ ﺃﹶﻗ ‪‬ﺪﻣ‪‬ﻮﺍ ﻋﻠﻰ ﻗﺘﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻷﻭﻟﻴﺎ ِﺀ‪ ،‬ﻭﺫﻟﻚ ﻳﺪﻝﹼ ﻋﻠﻰ ﻗﺴﻮﺓ ﻗﻠﻮﺑِﻬﻢ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺘﻠِﻬﺎ[ ﻳﺸﲑ ‪‬ﺬﺍ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ ﺻﺮ‪‬ﺡ ﺑﻪ ﻏﲑ‪‬ﻩ‪ ،‬ﻭﰲ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﺑﻐﲑ ﻗﺘﻞِ ﻧ‪‬ﻔﺲٍ ﻳ‪‬ﻮﺟِﺐ‪ ‬ﺍﻟﻘﺼﺎﺹ‪ .‬ﻭﰲ ﺍﻟﺴﻤﲔ‪:‬‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ ﴿ﺑﻐﲑ ﻧﻔﺲ﴾‪ ،‬ﻓﻴﻪ ﻭﺟﻬﺎﻥ؛ ﺃﹶﺣ‪‬ﺪ‪‬ﳘﺎ ﺃﻧﻪ ﻣﺘﻌﻠﱢـﻖ ﺑﺎﻟﻘﺘـﻞ ﻗﺒ ﻠﹶﻬـﺎ‪ ،‬ﻭﺍﻟﺜـﺎﱐ ﺃﻧـﻪ ﰲ ﳏـﻞﹼ ﺣـﺎﻝ ﻣـﻦ ﺿـﻤﲑ ﺍﻟﻔﺎﻋـﻞ ﰲ‬
‫﴿ ﻗﹶﺘ‪‬ﻞﹶ﴾ ﺃﻱ ﻗﹶ ﺘ‪‬ﻠﹶﻬﺎ ﻇﺎﳌﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻐﲑ[ ﺃﹶﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻋﻠﻴﻪ ﺍﳉﹸﻤﻬﻮ ‪‬ﺭ ﻣِﻦ ﹶﺃﻥﹼ ﴿ﺃﻭ ﻓﺴﺎﺩ﴾ ﳎﺮﻭﺭ‪ ‬ﻋﻄﻔﺎ ﻋﻠﻰ ﴿ﻧﻔﺲ﴾ ﺍ‪‬ﺮﻭﺭﺓ ﺑﺈﺿﺎﻓﺔ ﴿ﻏﲑ﴾ ﺇﻟﻴﻬـﺎ‪،‬‬ ‫)‪(٦‬‬
‫ﻭﻗﹶﺮ‪‬ﺃﹶ ﺍﳊﹶﺴ‪‬ﻦ‪ ‬ﺑِﻨ‪‬ﺼﺒِﻪ ﺑِﺈِﺿ‪‬ﻤﺎﺭِ ﻓِﻌﻞ ﺃﻱ ½ ﺃﻭ ﻋ‪‬ﻤِﻞﹶ ﻓﹶﺴﺎﺩﺍﹰ¼‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﺗﺎﻩ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍ ‪‬ﺩ ﺑـ﴿ﻓﺴﺎﺩٍ﴾ ﻓﺴﺎﺩ‪‬ﻩ ﺑﺄﻥ ﻳﻜـﻮﻥ ﺗﻨﻮﻳﻨ‪‬ـﻪ ﺑ‪‬ـ ‪‬ﺪﻝﹶ ﺍﻹﺿـﺎﻓ ِﺔ ﻻ ﻣﻄﻠﻘـﹰﺎ ﻓـﻼ ﻳ‪‬ـ ِﺮ ‪‬ﺩ ﺃﻥﹼ ﻣﻄﻠـ ‪‬ﻖ ﺍﻟﻔﹶـﺴﺎ ِﺩ ﻻ‬ ‫)‪(٧‬‬
‫ﻳﻜﻮﻥ ‪‬ﻣﺒِﻴﺤﹰﺎ ِﻟﻘﹶﺘﻠِﻪ ﻓﹶﻤﺎ ﻭ‪‬ﺟ ‪‬ﻪ ﺍﺳﺘﺜﻨﺎﺋِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﺎ ﺑﻐﲑ ﻧﻔﺲ ﺃﻭ ﻓﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﻓﻜﺄﳕﺎ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ﴾[ ﻓﻴﻪ ﻣﺸﺮﻭﻋﻴ ﹸﺔ ﻗﺘ ِﻞ ﺍﳌﹸﻔـ ِ‬
‫ﺴﺪِﻳﻦ ﰲ ﺍﻷﺭﺽ‪،‬‬ ‫)‪(٨‬‬
‫ﳌﻜﹼﺎﺱ‪ ‬ﻭﻣ‪‬ﻦ ‪‬ﻋﻢ‪ ‬ﻓﺴﺎﺩ‪‬ﻩ ﻭﻇﹸﻠﻤ‪‬ﻪ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻓﻴ‪‬ﺪﺧ‪ ‬ﹸﻞ ﰲ ﺫﻟﻚ ﻗﺎ ِﻃ ‪‬ﻊ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﺴﺎﺣ ‪‬ﺮ ﻭﺍ ﹶ‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺣﻴﺚﹸ ﺍﻧِﺘﻬ‪‬ﺎﻙِ ﺣ‪‬ﺮﻣﺘِﻬﺎ ﻭﺻ‪‬ﻮﻧِﻬﺎ[ ﺃﻱ ﺣ‪‬ﺮﻣ ِﺔ ﺍﻟﻨﻔﺲِ ﺍﳌﻘﺘﻮﻟ ِﺔ‪ ،‬ﻳﻌﲏ ﹶﺃﻥﹼ ﻣ‪‬ﻦ ﺍﻧ‪‬ﺘﻬ‪‬ـﻚ‪ ‬ﺣ‪‬ﺮﻣ‪‬ـ ﹶﺔ ﻧ‪‬ﻔـ ٍ‬
‫ﺲ ﹶﻛﻤ‪‬ـﻦ ﺍﻧ‪‬ﺘﻬ‪‬ـﻚ‪ ‬ﺣ‪‬ﺮﻣ‪‬ـ ﹶﺔ‬ ‫)‪(٩‬‬
‫ﷲ‪ ،‬ﻭﺍﻟﺘﺸﺒﻴ ‪‬ﻪ ﻣِﻦ ﻫﺬﻩ ﺍﳊﻴﺜﻴ ِﺔ ﻻ ﻳ‪‬ﻨﺎﻓِﻲ ﺃ ﱠﻥ ﺍﳌﹸﺸﺒ‪ ‬ﻪ ﺑﻪ ﺃﹶﻋﻈ ‪‬ﻢ ﺟ‪‬ﺮﻣﹰﺎ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺻ‪‬ـﻮﻧِﻬﺎ¼ ﻳﻌـﲏ‬ ‫ﺠﺮ‪‬ﻱ ﻭﻫ‪‬ﺪ ِﻡ ﺑِﻨﺎ ِﺀ ﺍ ِ‬
‫ﺟ‪‬ﻤﻴ ِﻊ ﺍﻟﻨﻔﻮﺱِ ﰲ ﺍﻟﺘ‪ ‬‬
‫‪Å‬‬
‫‪٤١‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫? ﺃﻱ ﺑﻌﺪ ﻣﺎ ﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﺃﻭ ﺑﻌﺪ ﳎﻲﺀ ﺍﻟﺮﺳﻞ ﺑﺎﻵﻳﺎﺕ‪١٢.‬ﻣﺪ‬ ‫? ﺃﻱ ﺍﻟﻈﺎﻫﺮﺍﺕ ﻋﻠﻰ ﺻﺪﻗﻬﻢ ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﻓﻮن)‪ ﴾(۳۲‬ﳎﺎوزون‬ ‫رض َ ُﻟﻤ ْ ِ ُ ْ َ‬ ‫ﺑﺎﻟ َ ٰﻨﺖِ ﴾ اﳌﻌﺠﺰات ﴿ ُﺛﻢ ِان َﻛﺜ ِ ْ ً ا ﻣﻨْ ُ ْﻢ َ ْ َ‬
‫ﻌﺪ ٰ ِ َ‬
‫ذﻟﻚ ِ ْاﻻ َ ْ ِ‬ ‫أي ﺑﲏ إﺳﺮاﺋﻴﻞ ﴿ ُ ُ ُ َ‬
‫رﺳﻠﻨﺎ ِ ْ‬ ‫)‪(١‬‬

‫اﳊﺪ ﺑﺎﻟﻜﻔﺮ واﻟﻘﺘﻞ وﻏﲑ ذﻟﻚ‪ ،‬وﻧﺰل)‪ (٢‬ﰲ اﻟﻌﺮﻧﻴﲔ)‪ (٣‬ﳌﺎ ﻗﺪﻣﻮا اﳌﺪﻳﻨﺔ وﻫﻢ ﻣﺮ ﻓﺄذن ﳍﻢ اﻟﻨﺒـﻲ ﺻـ اﷲ ﻋﻠﻴـﻪ‬
‫وﺳﻠﻢ أن ﳜﺮﺟﻮا إﱃ اﻹﺑﻞ وﻳﺸﺮﺑﻮا ﻣﻦ أﺑﻮاﳍﺎ)‪ (٤‬وأﻟﺒﺎ‪‬ﺎ ﻓﻠﻤﺎ ﺻﺤﻮا ﻗﺘﻠﻮا راﻋﻲ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴـﻪ وﺳـﻠﻢ واﺳـﺘﺎﻗﻮا‬
‫رﺳﻮﻟ ٗ﴾ ﲟﺤﺎرﺑﺔ ‪.......................................................‬‬
‫اﷲ)‪َ (٥‬و َ ُ ْ َ‬
‫ِﺑﻮن َ‬ ‫ﻳﻦ ُ َ‬
‫ﻳﺤﺎر ُ ْ َ‬ ‫اﻟﺬ ْ َ‬
‫ﺟﺰؤا ِ‬ ‫اﻹﺑﻞ‪َ ِ ﴿ :‬‬
‫اﻧﻤﺎ َ ٓ ٰ ُ‬

‫ﷲ ﻭﺣِﻔﻆِ ﺣ‪‬ﺪﻭﺩِﻩ ﻭﺑِﻨﺎﺋِـﻪ ﺍﻟـﺬﻱ ﻻ ﻳ‪‬ﻘـ ِﺪ ‪‬ﺭ ﻋﻠﻴـﻪ‬

‫ﺃﻥﹼ ﻣ‪‬ﻦ ﺻ‪‬ﺎ ﹶﻥ ﻧ‪‬ﻔﺴﹰﺎ ِﺑﺄﹶﻥ ﺍﻣ‪‬ﺘ‪‬ﻨ ‪‬ﻊ ﻣِﻦ ﻗﹶﺘﻠِﻬﺎ ﹶﻛﻤ‪‬ﻦ ﺻ‪‬ﺎ ﹶﻥ ﺟ‪‬ﻤﻴ ‪‬ﻊ ﺍﻟﻨﻔﻮﺱِ ﰲ ﻣ‪‬ﺮﺍﻋﺎﺓِ ﺣﻖ‪ ‬ﺍ ِ‬
‫ﺚ ﺍﻧﺘِﻬـﺎﻙِ ﺣﺮﻣﺘِﻬـﺎ¼ ﻭ ½ ﹶﻓ ﹶﻜﺄﹶﳕـﺎ ﺃﹶﺣﻴ‪‬ـﺎ‬
‫ﺐ ﺃﻱ ½ ﹶﻓ ﹶﻜﺄﹶﳕﺎ ﻗﹶﺘـﻞ ﺍﻟﻨـﺎﺱ ﲨﻴﻌـﺎ ﻣِـﻦ ﺣﻴـ ﹸ‬‫ﺇﻻ ﻫﻮ‪ ،‬ﻓﺎﻟﻜﻼ ‪‬ﻡ ﻣِﻦ ﻗﹶﺒِﻴ ِﻞ ﺍﻟﱠﻠﻒ‪ ‬ﻭﺍﻟﻨﺸ ِﺮ ﺍﳌﹸﺮﺗ‪ِ ‬‬
‫ﺍﻟﻨﺎﺱ‪ ‬ﲨﻴﻌﹰﺎ ﻣِﻦ ﺣﻴﺚﹸ ﺻ‪‬ﻮﻧِﻬﺎ¼‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣ‪‬ﺮ ِﺟ ِﻊ ﺍﻟﻀﻤﲑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻧﺰ‪ ‬ﹶﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ‪‬ﻭﻓﹾﻖ ﻋﺎﺩﺗﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﷲ‬
‫ﺠﻬ‪‬ﻴﻨ ﹶﺔ‪ ،‬ﻭﻗﻮﻟـﻪ ½ﻓـﹶﺄﺫِ ﹶﻥ ﳍـﻢ ﺍﻟـﻨﱯﱡﺻـﻠﹼﻰ ﺍ ُ‬ ‫ﲔ[ ﲨﻊ ‪‬ﻋ ‪‬ﺮِﻧ ‪‬ﻲ ﻧﺴﺒﺔﹲ ِﻟ ‪‬ﻌ ‪‬ﺮ ‪‬ﻳ‪‬ﻨ ﹶﺔ ﻗﺒﻴﻠﺔﹲ ﻣِﻦ ﺍﻟ ‪‬ﻌﺮ‪‬ﺏ ﻛ ‪‬‬
‫ﺠ ‪‬ﻬِﻨﻲ‪ ‬ﻧﺴﺒﺔ ِﻟ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻧﺰﻝ ﰲ ﺍﻟ ‪‬ﻌ ‪‬ﺮِﻧﻴ‪‬ـ ‪‬‬ ‫)‪(٣‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ¼ ﺃﻱ ﺑﻌ ‪‬ﺪ ﺃﹶﻥ ﺃﹶﻇﻬ‪‬ﺮﻭﺍ ﺍﻹﺳﻼ ‪‬ﻡ ﻧِﻔﺎﻗﹰﺎ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺍﺳ‪‬ﺘ‪‬ﺎﻗﹸﻮﺍ ﺍ ِﻹِﺑ ﹶﻞ¼ ﺃﻱ ﻓ‪‬ﺒ ‪‬ﻌﺚﹶ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ ﰲ ﻃﹶﻠـﺒِﻬﻢ ﻓﺠِـﻲ َﺀ‬
‫ﺴﻘﹸﻮ ﹶﻥ ﻓـﻼ ﻳ‪‬ـﺴﻘﹶﻮ ﹶﻥ‪ ،‬ﻭﺳ‪‬ـ ‪‬ﻤ ‪‬ﺮ ﺍﻷَﻋـﻴ‪‬ﻦ‬‫ﳊﺮ‪ِ ‬ﺓ ‪‬ﻳﻌ‪‬ـﻀ‪‬ﻮ ﹶﻥ ﺍﳊِﺠـﺎﺭ ﹶﺓ ﻭﻳ‪‬ﺴﺘ‪‬ـ ‪‬‬
‫ﺕ ﺃﹶﻋ‪‬ﻴﻨ‪‬ﻬﻢ ﻭﻗﹸﻄﻌﺖ‪ ‬ﺃﹶﻳﺪِﻳﻬِﻢ ﻭﺗ‪‬ﺮﻛﻮﺍ ﰲ ﺍ ﹶ‬ ‫ﺴ ِﻤ ‪‬ﺮ ‪‬‬ ‫‪‬ﻢ ﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ‪‬ﻢ ﻓ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺐ ﺿ‪‬ﻮﺀُﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻣـﻦ ﻗﹶﺒﻴـﻞ ﺍﳌﹸﺜﻠﹶـﺔ ﺍﳌﹸﺤﺮ‪‬ﻣـﺔ ﻟﻜﻨ‪‬ـﻪ ﹶﻓ ‪‬ﻌﻠﹶـﻪ‬ ‫ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﹶﺃ ‪‬ﺣﻤٰﻰ ﻣ‪‬ﺴﺎ ِﻣﲑ‪ ‬ﺍﳊﺪﻳ ِﺪ ﻭ ﹶﻛﺤ‪ ‬ﹶﻞ ‪‬ﺎ ﺃﹶﻋ‪‬ﻴﻨ‪‬ﻬﻢ ﺣﱴ ﺫﹶ ‪‬ﻫ ‪‬‬
‫ﱃ‬‫ﺸ ‪‬ﺮ‪ ،‬ﻭﻛـﺎﻥ ﺍﻟﺮﺍﻋِـﻲ ﻣ‪‬ـﻮ ﹰ‬ ‫‪‬ﻢ ﺇﻣ‪‬ﺎ ﻗﹶﺒﻞ ﲢﺮﳝِﻬﺎ ﺃﻭ ﻷﻧ‪‬ﻬﻢ ﻓﹶﻌﻠﹸﻮﺍ ﺑﺎﻟﺮﺍﻋِﻲ ﻣِﺜ ﹶﻞ ﻫﺬﺍ ﺍﻟﻔﻌ ِﻞ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﲦﺎﻧﻴ ﹰﺔ ﻭﻛﺎﻧﺖِ ﺍﻹﺑ ﹸﻞ ﺧ‪‬ﻤـﺴ ﹶﺔ ﻋ‪‬ـ ‪‬‬
‫ﻟِﺮﺳﻮﻝِ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ ،‬ﻭﺍﲰ‪‬ﻪ ﻳ‪‬ﺴﺎﺭ ﺍﻟﻨ‪‬ﻮِﺑﻲ‪ ،‬ﻭﻛﺎﻧﺖِ ﺍﻟﺴ‪ِ ‬ﺮﻳ‪ ‬ﹸﺔ ﺍﻟﱵ ﺃﹶﺭ ‪‬ﺳﻠﹶﻬﺎ ﰲ ﻃﹶﻠﺒِﻬﻢ ﻋِـﺸﺮﻳﻦ ﻓﺎﺭِﺳـﹰﺎ ﺃﹶﻣﲑ‪‬ﻫـﻢ ﻛﹸـ ‪‬ﺮﺯ‪ ‬ﺑ‪‬ـ ‪‬ﻦ‬
‫ﺟ‪‬ﺎﺑِﺮ ﺍﻟ ِﻔ ‪‬ﻬﺮِﻱ‪) .‬ﺍﳌﹶﻮﺍﻫﺐ‪ ،‬ﲨﻞ(‬
‫ﻒ‪ ،‬ﻭﻣﻄﻠﻘﹰﺎ ﻋﻨ ‪‬ﺪ ﳏﻤ‪‬ﺪ‪ ،‬ﻭ ﹸﻛ ِﺮ ‪‬ﻩ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻛـﺬﺍ ﰲ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻳ‪‬ﺸﺮ‪‬ﺑﻮﺍ ﻣِﻦ ﺃﹶﺑﻮﺍﻟِﻬﺎ[ ‪‬ﻳ ِ‬
‫ﺤﻞﹼ ﺷ‪‬ﺮﺑ‪‬ﻪ ﻟﻠﺘ‪‬ﺪﺍﻭِﻱ ﻋﻨﺪ ﹶﺃﺑِﻲ ﻳ‪‬ﻮﺳ‪ ‬‬ ‫)‪(٤‬‬
‫ﺍﻹﻳﻀﺎﺡ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺟـﺰؤا ﺍﻟﺬﻳﻦ ﳛﺎﺭﺑﻮﻥ ﺍﷲ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻫﻲ ﰲ ﻗﹸﻄﱠﺎ ِ‬
‫ﻉ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻫﺬﻩ ﺍﻵﻳـﺔ‪ :‬ﺇﺫﺍ ﺧ‪‬ـ ‪‬ﺮﺝ‪ ‬ﻓ ﹶﺄﺧ‪‬ـ ﹶﺬ ﺍﳌـﺎﻝﹶ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﳕﺎ َ ُ‬ ‫)‪(٥‬‬
‫ﺐ‪ ،‬ﻭﺇﺫﺍ ‪‬ﺧ ‪‬ﺮﺝ‪ ‬ﻭﱂ ﻳﺄﺧ‪‬ـ ِﺬ ﺍﳌـﺎﻝﹶ‬
‫ﺝ ﹶﻓﻘﹶﺘ ﹶﻞ ﻭﱂ ﻳ‪‬ﺄﺧ‪ِ ‬ﺬ ﺍﳌﺎﻝﹶ ﻗﹸِﺘ ﹶﻞ‪ ،‬ﻭﺇﺫﺍ ‪‬ﺧ ‪‬ﺮﺝ‪ ‬ﻭﺃﺧ ﹶﺬ ﺍﳌﺎﻝﹶ ﻭﻗﹶ‪‬ﺘ ﹶﻞ ﻗﹸِﺘ ﹶﻞ ﻭﺻ‪ِ‬ﻠ ‪‬‬
‫ﻭﱂ ﻳ‪‬ﻘﺘ‪‬ﻞ ﻗﹸﻄِ ‪‬ﻊ‪ ،‬ﻭﺇﺫﺍ ﺧ‪ ‬ﺮ ‪‬‬
‫ﻭﱂ ﻳ‪‬ﻘﺘ‪‬ﻞ ﻳ‪‬ﻨﻔٰﻰ‪ ،‬ﻭﺑﻪ ﺃﺧﺬ ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮﺣﻨﻴﻔﺔ‪ :‬ﺇﺫﺍ ﻗﹶﺘﻞ ﺍﶈﺎﺭﺑﻮﻥ ﻭﱂ ‪‬ﻳ ‪‬ﻌ ‪‬ﺪﻭﺍ ﺫﻟـﻚ ﻗﹸﺘﻠـﻮﺍ‪ ،‬ﻭﺇﻥ ﹶﺃﺧـ ﹸﺬﻭﺍ ﺍﳌـﺎﻝﹶ ﻭﱂ ‪‬ﻳﻌ‪‬ـ ‪‬ﺪﻭﺍ‬
‫ﻑ ﺑﲔ ﺃﺻﺤﺎِﺑﻨﺎ ﰲ ﺫﻟﻚ‪ .‬ﻓﺈﻥ ﻗﹶﺘﹸﻠﻮﺍ ﻭﹶﺃﺧ‪‬ﺬﻭﺍ ﺍﳌﺎﻝﹶ ﻓﺈﻥﹼ ﺃﺑﺎﺣﻨﻴﻔﺔ ﻗﺎﻝ‪ :‬ﻟﻺﻣـﺎﻡ‬ ‫ﺫﻟﻚ ﻗﹸﻄِ ‪‬ﻌﺖ ﹶﺃﻳ ِﺪﻳﻬﻢ ﻭﹶﺃﺭ ‪‬ﺟﹸﻠﻬﻢ ِﻣﻦ ِﺧﻼﻑ ﻻ ِﺧﻼ ‪‬‬
‫ﺕ‪ ،‬ﺇﻥ ﺷﺎﺀ ﻗﹶﻄﹶ ‪‬ﻊ ﹶﺃﻳ ِﺪﻳﻬﻢ ﻭﹶﺃﺭ ‪‬ﺟﹶﻠﻬﻢ ﻭﻗﹶ‪‬ﺘﹶﻠﻬﻢ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻗﹶﻄﻊ ﹶﺃﻳ ِﺪﻳﻬﻢ ﻭﹶﺃﺭ ‪‬ﺟﹶﻠﻬﻢ ﻭﺻ‪‬ﱠﻠ‪‬ﺒﻬﻢ‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﺻ‪‬ـﱠﻠ‪‬ﺒﻬﻢ‪ ،‬ﻭﺇﻥ ﺷـﺎﺀ‬
‫ﹶﺃﺭ‪‬ﺑ ‪‬ﻊ ﺧِﻴﺎﺭﺍ ٍ‬
‫ﻒ ﻭﳏﻤ‪‬ﺪ ﺇﺫﺍ ﻗﹶﺘﹸﻠﻮﺍ ﻭﹶﺃﺧ ﹸﺬﻭﺍ ﺍﳌﺎﻝﹶ ﻓﺈﻧ‪‬ﻬﻢ ‪‬ﻳﺼﱠﻠ‪‬ﺒﻮﻥ ﻭ‪‬ﻳﻘ‪‬ﺘﹸﻠﻮﻥ ﻭﻻ ‪‬ﻳﻘﻄﹶ ‪‬ﻌﻮﻥ‪ ،‬ﻭﺳـﻴﺄﰐ ﻗـﻮﻝ ﺁﺧ‪‬ـ ‪‬ﺮ‬ ‫ﻗﹶ‪‬ﺘﹶﻠﻬﻢ ﻭ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ﺍﻟ ﹶﻘﻄ ‪‬ﻊ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ‪‬ﻳﻮ ‪‬ﺳ ‪‬‬
‫ﻟﻸﺣﻨﺎﻑ ﻧﻘﻼ ﻋﻦ "ﺍﳌﺪﺍﺭﻙ"‪ .‬ﻭﻗﺎﻝ ﻏﲑ‪‬ﻩ‪ :‬ﺍﻹﻣﺎﻡ ﳐﻴ‪‬ﺮ ﺑﲔ ﺍﻷﺭﺑﻌﺔ ﺑﻨﺎﺀً ﻋﻠﻰ ﺃﻥﹼ ﴿ﺃﻭ﴾ ﻟﻠﺘﺨـﻴﲑ ﻭﺍﺧﺘ‪‬ﻠـﻒ ﰲ ﺍﻟﻨﻔـﻲ ﻓﻘﻴـﻞ ﻫـﻮ‬
‫ﺠ ‪‬ﻦ ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ‪) .‬ﺍﻹﻛﻠﻴﻞ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼ‪‬ﺎﺹ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺐ ﺇﱃ ﻣﺴﺎﻓﺔ ﺍﻟﻘﺼﺮ ﻭﻗﻴﻞ ﺍﻟﺴ‪ ‬‬
‫ﺍﻟﺘﻐﺮﻳ ‪‬‬

‫‪٤٢‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻣـﻦ‬ ‫اﻳﺪﻳ ْ ِ ْﻢ َو َ ْ ُ ُ‬
‫ارﺟﻠ ُ ْـﻢ ْ‬ ‫ُﺼﻠﺒﻮا َ ْاو ُ َ َ‬
‫ﻘﻄﻊ َ ْ ِ‬ ‫ﻘﺘﻠﻮا َ ْاو َ ُ‬
‫)‪(٥‬‬
‫َﺴﺎدا﴾ ﺑﻘﻄﻊ اﻟﻄﺮﻳﻖ ﴿ َ ْ‬
‫ان َ ُ‬ ‫)‪(٤)(٣‬‬ ‫)‪(٢‬‬
‫رض ﻓ َ ً‬ ‫اﳌﺴﻠﻤﲔ ﴿ َو َ ْ َ ْ َ‬
‫ﺴﻌﻮن ِ ْاﻻ َ ْ ِ‬
‫)‪(١‬‬

‫رض﴾½ﺃﻭ¼ ﻟﱰﺗﻴـﺐ اﻷﺣـﻮال)‪ (٦‬ﻓﺎﻟﻘﺘـﻞ ﳌـﻦ ﻗﺘـﻞ ﻓﻘـﻂ‬ ‫ف﴾ أي أﻳﺪﻳﻬﻢ اﻟﻴﻤـﲎ وأرﺟﻠﻬـﻢ اﻟﻴـﺴﺮى ﴿ َ ْاو ُ ْﻳﻨﻔ َْـﻮا ِ َ‬
‫ﻣـﻦ ْاﻻ َ ْ ِ‬ ‫ﺧﻼ ٍ‬
‫َِ‬
‫ﺃﻱ ﻣﺎﻝ ﻣﺴﻠﻢ ﺃﻭ ﺫﻣﻲ‪١٢.‬ﲨﺎﻟﲔ‬
‫واﻟﺼﻠﺐ)‪ (٧‬ﳌﻦ ﻗﺘﻞ وأﺧﺬ اﳌﺎل واﻟﻘﻄﻊ ﳌﻦ أﺧﺬ اﳌﺎل وﻟﻢ ﻳﻘﺘﻞ واﻟﻨﻔﻲ ﳌﻦ أﺧﺎف ﻓﻘﻂ ﻗﺎﻟﻪ اﺑﻦ ﻋﺒﺎس وﻋﻠﻴﻪ اﻟـﺸﺎﻓﻌﻲ‬
‫?‬

‫? ﺃﻱ ﻳﺘﺮﻙ ﻣﺼﻠﻮﺑﺎ ﻋﻠﻰ ﺧﺸﺒﺔ ﺛﻼﺛﺎ‪ ? ١٢.‬ﺃﻱ ﲝﻴﺚ ﳛﺼﻞ ﺍﻟﺰﺟﺮ ﺑﻪ‪١٢.‬ﺻﺎﻭﻱ‬
‫وأﺻﺢ ﻗﻮﻟﻴﻪ أن اﻟﺼﻠﺐ ﺛﻼﺛﺎ ﺑﻌﺪ اﻟﻘﺘﻞ وﻗﻴﻞ ﻗﺒﻠﻪ ﻗﻠﻴﻼ ‪....................................................‬‬
‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﷲ ﻭﺃﻭﻟﻴﺎ َﺀ ﺭﺳﻮﻟِﻪ ﻭﻫـﻢ‬ ‫ﻗﻮﻟﻪ‪ِ] :‬ﺑﻤ‪‬ﺤﺎ ‪‬ﺭ‪‬ﺑ ِﺔ ﺍﳌﹸﺴ ِﻠﻤِﲔ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼ ‪‬ﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎ ٍ‬
‫ﻑ‪ ،‬ﺗﻘﺪﻳﺮ‪‬ﻩ‪ :‬ﳛﺎﺭﺑﻮﻥ ﺃﻭﻟﻴﺎ َﺀ ﺍ ِ‬ ‫)‪(١‬‬
‫ﷲ ﺗﻌﺎﱃ‪ :‬ﻣ‪‬ﻦ ﺃﹶﻫﺎ ﹶﻥ ﻟِﻲ ‪‬ﻭِﻟﻴ‪‬ﺎ ﹶﻓ ﹶﻘ ‪‬ﺪ ﺑ‪‬ﺎ ‪‬ﺭﺯ‪‬ﻧِﻲ ﺑِﺎﳌﹸﺤﺎﺭ‪‬ﺑﺔ(( ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ‪ ،‬ﻣﺪﺍﺭﻙ(‬
‫ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ))ﻳﻘﻮﻝﹸ ﺍ ُ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺴﺎﺩ‪‬ﺍ﴾[ ﻣﻔﻌﻮﻝﹲ ﻷﺟ‪‬ﻠﻪ ﺃﻱ ﻳ‪‬ﺴﻌ‪‬ﻮ ﹶﻥ ﻷﺟ‪‬ﻞ ﺍﻟﻔﹶﺴﺎ ِﺩ‪ .‬ﻭﻗﻮﻟﹸﻪ ½ﺑﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ¼ ﺃﻱ َﻷﺧ‪ِ ‬ﺬ ﺍﳌﺎﻝ ﺃﻭ ﻫ‪‬ﺘﻚ ﺍﳊـﺮﱘ ﺃﻭ ﻗﹶﺘـﻞ‬ ‫)‪(٢‬‬
‫ﺍﻟﻨﻔﻮﺱ‪ ) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻟﻔﺴﺎ ‪‬ﺩ ﰲ ﺍﻷﺭﺽ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻘﻄﻊ ﺍﻟﻄﺮﻳﻖ[ ﻭﻫﻮ ﺍﳌﻜﺎﺑﺮﺓﹸ ﰲ ﺍﻟﻠﺼﻮﺻﻴﺔ‪ ،‬ﰒ ﺟ‪‬ﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥﹼ ﺣ‪‬ﻜـﻢ ﺍﳌﹸﺤﺎﺭ‪‬ﺑـﺔ ﰲ ﺍﻷﻣـﺼﺎﺭ ﻭﺍﻟﻄﱡـﺮ‪‬ﻕ ﺳ‪‬ـﻮﺍﺀٌ‬ ‫)‪(٤‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮﺣﻨﻴﻔ ﹶﺔ ﻭﺃﺻﺤﺎﺑ‪‬ﻪ‪ :‬ﺍﳊﹸﻜ ‪‬ﻢ ﳐ‪‬ﺘ ‪‬‬
‫ﺺ ﺑﺎﳌﹸﺤﺎﺭ‪‬ﺑ ِﺔ ﰲ ﺍﻟ ﱡﻄﺮ‪‬ﻕ ﺩ‪‬ﻭ ﹶﻥ ﺍﻷﻣﺼﺎﺭ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺐ ﺇﻥ ﺃﹶﻓ ‪‬ﺮﺩ‪‬ﻭﺍ ﺍﻟﻘﹶﺘ ﹶﻞ‪﴿ ،‬ﺃﻭ ﻳﺼﻠﺒﻮﺍ﴾ ‪‬ﻣ ‪‬ﻊ ﺍﻟﻘﹶﺘـ ِﻞ ﺇﻥ ‪‬ﺟ ‪‬ﻤﻌ‪‬ـﻮﺍ ﺑ‪‬ـﲔ‪ ‬ﺍﻟﻘﺘـ ِﻞ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻥ ﻳﻘﺘ‪‬ﻠﻮﺍ‪ ...‬ﺇﱁ﴾[ ﻣﻌﻨﺎﻩ ﺃﹶﻥ ﻳ‪‬ﻘﺘﻠﻮﺍ ﻣِﻦ ﻏﲑِ ‪‬‬
‫ﺻﻠﹾ ٍ‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﺃﹶﺧ ِﺬ ﺍﳌﺎ ِﻝ‪﴿ ،‬ﺃﻭ ﺗﻘﻄﻊ ﺃﻳﺪﻳﻬﻢ ﻭﺃﺭﺟﻠﻬﻢ﴾ ﺇﻥ ﺃﹶﺧﺬﹸﻭﺍ ﺍﳌﺎﻝﹶ‪﴿ ،‬ﻣِﻦ ﺧِﻼﻑ﴾ ﺣﺎﻝﹲ ﻣِـﻦ ﺍﻷَﻳـﺪِﻱ ﻭﺍﻷَﺭﺟ‪‬ـ ِﻞ ﺃﻱ ﳐﺘﻠﻔـ ﹰﺔ‪﴿ ،‬ﺃﻭ‬
‫ﳊﺒ‪‬ﺲ ﺇﺫﺍ ﱂ ‪‬ﻳﺰِﻳﺪ‪‬ﻭﺍ ﻋﻠﻰ ﺍﻹﺧﺎﹶﻓ ِﺔ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫ﻳﻨﻔﻮﺍ ﻣﻦ ﺍﻷﺭﺽ﴾ ﺑﺎ ﹶ‬
‫ﺐ ﹶﺃﺣﻮﺍ ِﻝ ﺍﹸﻟﻤﺤﺎ ِﺭِﺑﲔ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺴ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻟﺘﺮﺗﻴﺐ ﺍﻷﺣﻮﺍﻝ[ ﺃﻱ ﺍﻟﺘﻘﺴﻴ ِﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑﺎ ِ‬
‫ﺕ ﻋﻠﻰ ‪‬ﺣ ‪‬‬ ‫)‪(٦‬‬
‫ﺕ ﻛـﺬﺍ ﺫﹶﻛـﺮﻩ‬
‫ﺐ ﺣﻴ‪‬ـﺎ ﻭﻳ‪‬ﺘـﺮ‪‬ﻙ ﺃﻭ ﻳ‪‬ﻄﻌ‪‬ـﻦ ﺣـﱴ ﻳ‪‬ﻤـﻮ ‪‬‬
‫ﺼﹶﻠ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟﺼ‪ ‬ﹾﻠﺐ‪ [‬ﻣ ‪‬ﻊ ﺍﻟﻘﺘﻞ ﻭﻟﻠﻌﻠﻤﺎﺀ ﺧﻼﻑ ﰲ ﺃﻧﻪ ﻳ‪‬ﻘ‪‬ﺘ ﹸﻞ ﻭ‪‬ﻳﺼ‪‬ﹶﻠ ‪‬‬
‫ﺐ ﺃﻭ ﻳ‪‬ـ ‪‬‬ ‫)‪(٧‬‬
‫ﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،‬ﻭﻧ‪‬ﻘ ﹶﻞ ﺍﻟﺼﻔﻮﻱ‪ ‬ﺃ ﹼﻥ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ﻭﻣﺎﻟﻚ ﻳ‪‬ﺼﻠﹶﺐ ﺣﻴ‪‬ﺎ ﻭﻳ‪‬ﻄﻌ‪‬ﻦ ﺣﱴ ﻳ‪‬ﻤﻮ ‪‬‬
‫ﺕ‪ ،‬ﻭﻋﻨـﺪ ﻏﲑِﳘـﺎ ﻭﻣﻨـﻪ ﺍﻟـﺸﺎﻓﻌﻲ ﻳ‪‬ﻘﺘـﻞ ﰒ‬
‫ﻳ‪‬ﺼﻠﺐ ﻧ‪‬ﻜﺎﻻ ﻟِﻐﲑﻩ‪ ،‬ﻭﺫﹸﻛﺮ ﰲ ﺷ‪‬ﺮﺡ ﺍﳌﹶﺠﻤ‪‬ﻊ ﺃﻥﹼ ﺍﻹﻣﺎ ‪‬ﻡ ﺑِﺎﳋِﻴﺎﺭ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ﺇﻥ ﺷﺎﺀ ﻗﹶﻄﹶﻊ ﰒ ﻗﹶ‪‬ﺘ ﹶﻞ ﺃﻭ ﺻ‪‬ـﹶﻠ ‪‬‬
‫ﺐ ﻟﻠﻘﺘـﻞ ﻭﺇﻥ ﺷـﺎﺀ‬
‫ﺐ ﺃﻱ ﻻ ﻳ‪‬ﻘﻄﹶ ‪‬ﻊ ﻛﻤﺎ ﻗﺎﻻ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺼﻠﹾ ِ‬
‫ﺍﻛﺘﻔٰﻰ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺍﻟ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻥﹼ ﺍﻟﺼ‪ ‬ﹾﻠﺐ‪ ‬ﺛﹶﻼﺛﺎً[ ﺃﻱ ﻻ ﹶﺃﻗﹶ ﱠﻞ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺑ‪‬ﻌ ‪‬ﺪ ﺍﻟﻘﹶﺘ ِﻞ¼ ﺃﻱ ﻻ ﻗﺒﻠﹶﻪ ﻓﺎﻷﺻﺢ‪ ‬ﺳﻠﱢﻂﹶ ﻋﻠﻰ ﺍﳌﹶﺴﹶﺄﹶﻟﺘ‪‬ﲔ‪ ،‬ﻭﻗﺪ ﺃﹶﺷﺎﺭ ﻟﻠﻤ‪‬ﻘﺎﺑِـﻞ ﺑﻘﻮﻟـﻪ‪:‬‬ ‫)‪(٨‬‬
‫½ﻭﻗﻴﻞ‪ ...‬ﺍﱁ¼‪ ،‬ﻟﻜﻨ‪‬ﻪ ﻟﹶﻢ ‪‬ﻳ ‪‬ﻮﻑ‪ِ ‬ﺑﺠ‪‬ﻤﻴ ِﻊ ﺍﳌﹸﻘﺎِﺑ ِﻞ ﻷﻥﹼ ﳎﻤﻮﻉ‪ ‬ﺍﻷﻗﻮﺍﻝِ ﺛﻼﺛﺔﹲ‪ ،‬ﻭﻋﺒﺎﺭﺓﹸ "ﺍﳌِﻨﻬﺎﺝ" ﰲ ﺑﺎﺏ ﻗـﺎﻃﻊ ﺍﻟﻄﺮﻳـﻖ‪ :‬ﻓـﺈﻥﹾ ﻗﹶﺘ‪‬ـ ﹶﻞ‬
‫ﺸ ﺒ‪‬ﺔٍ ﺛﻼﺛﺎﹰ ﻣ‪‬ﻦ‪ ‬ﺍﻷﻳ‪‬ﺎﻡِ ﺑِﻠﹶﻴﺎﻟِﻴﻬﺎ ﻭ‪‬ﺟﻮﺑﺎﹰ‪ ،‬ﰒﹼ ﻳ‪‬ﻨ‪‬ﺰ‪‬ﻝﹸ ﺇﻥ ﻟﹶﻢ ﻳ‪‬ﺨ‪‬ﻒ‪ ‬ﺗ‪‬ﻐ‪‬ﻴ‪‬ـﺮ‪‬ﻩ‬
‫ﻭﹶﺃﺧ‪ ‬ﹶﺬ ﻣﺎﻻً ﻗﹸﺘﻞ ﰒﹼ ﺻ‪‬ﻠِﺐ‪ ‬ﻣ‪‬ﻜﹶﻔﱠﻨ ﺎﹰ ﻣ‪‬ﻌﺘ‪‬ﺮِﺿﺎﹰ ﻋﻠﻰ ﻧ‪‬ﺤﻮِ ﺧ‪ ‬‬
‫ﻼ‬‫ﻗﹶﺒﻠﹶﻬﺎ ﻭﺇﻻﹼ ﺃﹶﻧﺰ‪‬ﻝﹶ ﻭ‪‬ﻗﺖ‪ ‬ﺍﻟﺘﻐ‪‬ﻴ‪‬ﺮِ‪ ،‬ﻭﻗﻴﻞ ﻳ‪‬ﺒﻘٰﻰ ﻭ‪‬ﺟﻮﺑﺎﹰ ﺣ‪‬ﱴ ﻳ‪‬ﺘ‪‬ﻬ‪‬ﺮ‪‬ﻯ ﻭﻳ‪‬ﺴِﻴﻞﹶ ﺻ‪‬ﺪﻳﺪ‪‬ﻩ ﺗ‪‬ﻐﻠﻴﻈﺎﹰ ﻋﻠﻴﻪ‪ ،‬ﻭﰲ ﻗﹶﻮﻝٍ‪ :‬ﻳ‪‬ﺼ‪‬ﻠﹶﺐ‪ ‬ﺣﻴ‪‬ـﺎ ﻗﻠـﻴ ﹰ‬
‫ﰒﹼ ﻳ‪‬ﻨ‪‬ﺰ‪‬ﻝﹸ ﻓﹶﻴ‪‬ﻘﺘ‪‬ﻞﹸ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﻘﻠﻴﻞِ ﺃﹶﺩﻧـٰﻰ ﺯ‪‬ﻣ‪‬ﻦٍ ﻳ‪‬ﱰﹶ ﺟِﺮ‪ ‬ﺑﻪ ﻏﲑ‪‬ﻩ ﻋ‪‬ﺮﻓﺎﹰ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻚ ﻭﹶﺃﺑِﻲ ﺣﻨﻴﻔ ﹶﺔ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻴ‪‬ﻘ‪‬ﺘ ﹸﻞ ﻭﻫـﻮ ﻣ‪‬ـﺼﻠﹸﻮﺏ‪.‬‬ ‫ﻼ[ ﺃﻱ ِﺑﺤ‪‬ﻴﺚﹸ ﻳ‪‬ﺤﺼ‪ ‬ﹸﻞ ﺍﻟﺰ‪ ‬ﺟ ‪‬ﺮ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺸﻬﻮ ‪‬ﺭ ﻣﺬﻫ ِ‬
‫ﺐ ﻣﺎﻟ ٍ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻗِﻴ ﹶﻞ ﻗﹶﺒﻠﹶﻪ ﻗﹶﻠﻴ ﹰ‬ ‫)‪(٩‬‬
‫)ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬

‫‪٤٣‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫اﻟـﺪﻧﻴﺎ َو َﻟ ُ ْـﻢ ِﰱ‬
‫ﺧﺰي﴾ ذل ﴿ِﰱ ْ َ‬
‫)‪(٢‬‬
‫وﻳﻠﺤﻖ ﺑﺎﻟﻨﻔﻲ ﻣﺎ أﺷﺒﻬﻪ ﰲ اﻟﺘﻨﻜﻴﻞ ﻣﻦ اﳊﺒﺲ)‪ (١‬وﻏﲑه﴿ ٰ ِ َ‬
‫ذﻟﻚ﴾ اﳉﺰاء اﳌﺬﻛﻮر ﴿ َﻟ ُ ْﻢ ِ ْ ٌ‬
‫? ﺍﻟﻌﻄﻒ ﻟﻠﺘﻔﺴﲑ ﻷﻥ ﺍﻟﻘﻄﺎﻉ ﻫﻢ ﺍﶈﺎﺭﺑﻮﻥ‪١٢.‬ﲨﻞ‬
‫ان َ ْ ِ ُ ْ‬
‫ﻘـﺪروا َﻋﻠ َْـﻴ ِ ْﻢ‬ ‫ﻗﺒـﻞ َ ْ‬ ‫ﺗﺎﺑﻮا﴾ ﻣﻦ اﳌﺤﺎرﺑﲔ واﻟﻘﻄﺎع ﴿ ِ ْ‬
‫ﻣﻦ َ ْ ِ‬ ‫ﻳﻦ َ ُ ْ‬ ‫ﻋﻈﻴﻢ )‪ ﴾(۳۳‬ﻫﻮ ﻋﺬاب اﻟﻨﺎر ﴿ ِاﻻ ِ‬
‫اﻟﺬ ْ َ‬ ‫ْاﻻ ٰ ِ َ ة ِ َ َ ٌ‬
‫ﻋﺬاب َ ِ ْ ٌ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫?ﺃﻱ ﺑﻘﻮﻟﻪ ½ﻓﺎﻋﻠﻤﻮﺍ¼ ﺇﱁ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﻏﻔﻮر﴾ ﳍﻢ ﻣـﺎ أﺗـﻮه ﴿ ِ ْ ٌ‬
‫رﺣـﻴﻢ)‪﴾(۳۴‬ﺑﻬـﻢ‪،‬ﻋـﱪ ﺑـﺬﻟﻚ دون ½ﻓـﻼ ﲢـﺪوﻫﻢ¼ ﻟﻴﻔﻴـﺪ أﻧـﻪ ﻻ ﻳـﺴﻘﻂ)‪ (٦‬ﻋﻨـﻪ‬ ‫ﷲ ٌَُْ‬
‫َﺎﻋﻠ َُﻤﻮا َان ا َ‬
‫ﻓ ْ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٥‬‬

‫ﺑﺘﻮﺑﺘﻪ إﻻ ﺣﺪود اﷲ دون ﺣﻘﻮق اﻵدﻣﻴﲔ ﻛﺬا ﻇﻬﺮ ﱄ)‪....................................................... (٧‬‬

‫ﳊﺒ‪‬ﺲِ[ ﻷﻥﹼ ﺍﳌﻘﺼﻮ ‪‬ﺩ ِﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨﻔﹾﻲِ ﺍﻟﺒﻌ ‪‬ﺪ ﻋﻦ ﺍﳋﹶﻠﻖ ﻭﺫﻟﻚ ﻛﻤﺎ َﳛﺼ‪‬ﻞ ِﺑ‪‬ﻨﻔﹾﻴِﻪ ﻣِﻦ ﺍﻷﺭﺽ ﺍﻟﱵ ﻫﻮ ﺑِﻬﺎ ﻳ‪‬ﺤـﺼ‪‬ﻞ ِﺑﺤ‪‬ﺒـﺴِﻪ‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻣ ‪‬ﻦ ﺍ ﹶ‬ ‫)‪(١‬‬
‫ﺃﻳﻀﹰﺎ ﻭﻟﻮ ﰲ ﺍﻷﺭﺽ ﺍﻟﱵ ﻫﻮ ‪‬ﺎ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹸﺫﻝﱞ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﹶﺃﻥﹼ ﺃﹶﺻ ﹶﻞ ﺍ ِ‬
‫ﳋ ‪‬ﺰﻱِ ﹸﺫﻝﱞ ﻳ‪‬ﺴ‪‬ﺘﺤٰﻰ ﻣِﻨﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺫﻟﻚ ﳍﻢ ﺧﺰﻱ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﻋﺬﺍﺏ ﻋﻈﻴﻢ﴾[ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥﹼ ﺇﻗﺎﻣﺔ ﺍﳊﺪ‪ ‬ﻋﻠﻴﻬﻢ ﻻ ﺗﻜﻮﻥ ﻛﻔﺎﺭ ﹰﺓ ﻟﺬﻧﻮ‪‬ﻢ‬ ‫)‪(٣‬‬
‫ﻹﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ِﺑﻮﻋﻴﺪﻫﻢ ﰲ ﺍﻵﺧﺮﺓ ‪‬ﺑﻌ ‪‬ﺪ ﺇﻗﺎﻣ ِﺔ ﺍﳊﺪ‪ ‬ﻋﻠﻴﻬﻢ‪ ،‬ﻧﻌﻢ ﺗﻜﻮﻥ ﻛﻔﺎﺭﺓﹰ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺇﻻ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﻣﻦ‬
‫ﻗﺒﻞ ﺃﻥ ﺗﻘﺪﺭﻭﺍ ﻋﻠﻴﻬﻢ ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ﴾ ﻓﻬﻮ ﺍﺳﺘﺜﻨﺎﺀ ﳌـﻦ ﺗـﺎﺏ ﻣﻨـﻬﻢ ﻗﺒـ ﹶﻞ ﺍﻟﻘﹸـﺪﺭﺓ ﻋﻠـﻴﻬﻢ ﻭﻫـﻮ ﻣـﺬﻫﺐ ﺍﳊﻨﻔﻴـﺔ‬
‫ﻭﺍﳌﺎﻟﻜﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ‪½ :‬ﻭﻣﻦ ﺃﺗﻰ ﻣﻨﻜﻢ ﺣﺪﹰﺍ ﻓﺄﻗﻴﻢ ﻋﻠﻴﻪ ﻓﻬﻮ ﻛﻔﺎﺭﺗﻪ¼ ﻓﻬﺬﺍ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﰲ "ﺯﺍﺩ ﺍﳌﺴﲑ" ﺃﻥﹼ ﺣﺪﻭ ‪‬ﺩ ﺍﷲ‬
‫ﺐ ﻭﺍﻟ ﹶﻘﻄﻊ ﻭﺍﻟﻨﻔﻲ‪ .‬ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﳊﻨﺎﺑﻠﺔ‪") .‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ"‪" ،٥١٦/٢ ،‬ﺷـﺮﺡ‬ ‫ﺗﺴﻘﻂ ﻋﻨﻬﻢ ﻣِﻦ ﺍﳓﺘﺎ ِﻡ ﺍﻟﻘﺘﻞ ﻭﺍﻟﺼ‪‬ﻠ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ"‪ ،‬ﻛﺘﺎﺏ ﺍﳊﺪﻭﺩ‪ ،‬ﺑﺎﺏ ﺍﳊﺪﻭﺩ ﻛﻔﺎﺭﺍﺕ ﻷﻫﻠﻬﺎ‪،‬ﺻـ ‪" ،٧٣/٢‬ﺯﺍﺩ ﺍﳌﺴﲑ" ﲢﺖ ﻫﺬﻩ ﺍﻵﻳﺔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﹶﺃﻥﹼ ﺳﺎﺋ ‪‬ﺮ ﺃﹶﻧﻮﺍﻉِ ﺍﻟﻌﺬﺍ ِ‬
‫ﺏ ﻟﹶﻴﺴﺖ‪ِ ‬ﺑﻤ‪‬ﺜﺎ‪‬ﺑﺘِﻬﺎ‪ .‬ﻭﺇﳕﺎ ‪‬ﻋﺬﱢﺑ‪‬ﻮﺍ ِﺑﻌ‪‬ﺬﺍﺏٍ ﻋﻈﻴ ٍﻢ ِﻟﻤ‪‬ـﺎ ﺃ ﹼﻥ ﺳـﺒﺒ‪‬ﻪ ﺃﻳـﻀﹰﺎ ﻭﻫـﻮ‬ ‫)‪(٤‬‬
‫ﳌﺤﺎﺭ‪‬ﺑ ِﺔ ﻭﺍﻟﻔﹶﺴﺎ ِﺩ ﻛﺬﻟﻚ ﰲ ﺍﻟ ِﻌﻈﹶ ِﻢ‪ ،‬ﻓﹶﺎﻓﹾﻬ‪‬ﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬‫ﻣﺎ ‪‬ﺣ ِﻜ ‪‬ﻲ ِﻣ ‪‬ﻦ ﺍ ﹸ‬
‫ﻗﻮﻟﻪ‪] :‬ﳍﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﳌﻔﻌﻮﻝ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ ﻭﻛﺬﺍ ﺍﳊﺎﻝﹸ ِﻓﻲ ½‪‬ﻢ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﻟﻴ‪‬ﻔﻴ ‪‬ﺪ ﺃﻧﻪ ﻻ ﻳ‪‬ﺴﻘﹸﻂ‪ ...‬ﺇﱁ[ ﺗ‪‬ﺤﺮﻳﺮ‪‬ﻩ ﺃﻧﻪ ﺇﻥ ﻛﺎﻥ ﻣ‪‬ﺸﺮِﻛﹰﺎ ﺳ‪ ‬ﹶﻘﻄﹶﺖ‪ ‬ﻋﻨﻪ ﺍﳊﹸﺪﻭ ‪‬ﺩ ﻣﻄﻠﻘﹰﺎ ﻷﻥﹼ ﺗﻮﺑﺘ‪‬ﻪ ﺗ‪‬ـ ‪‬ﺪ ‪‬ﺭﹸﺃ ﻋﻨـﻪ ﺍﻟﻌﻘﻮﺑـ ﹶﺔ ﻗﹶﺒـ ﹶﻞ‬ ‫)‪(٦‬‬
‫ﷲ ﻓﻘﻂ ﻛﻤﺎ ﻳ‪‬ﻔﻬﻤﻪ ﻗﻮﻟﹸـﻪ ﴿ﻓـﺎﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻏﻔـﻮﺭ ﺭﺣـﻴﻢ﴾‪ ،‬ﻓﺎﻟﻘﺘـ ﹸﻞ ﻳ‪‬ـﺴ ﹸﻘﻂﹸ‬ ‫ﺍﻟﻘﹸﺪﺭ ِﺓ ﻭﺑﻌﺪ‪‬ﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣ‪‬ﺴﻠِﻤﹰﺎ ﺳ‪ ‬ﹶﻘﻂﹶ ﻋﻨﻪ ﺣﻖ‪ ‬ﺍ ِ‬
‫ﻂ ﻋﻨـﻪ ﺍﻟﻘﹶﻄـ ‪‬ﻊ‪ ،‬ﻓـﺈﻥﹾ ‪‬ﺟﻤ‪‬ـ ‪‬ﻊ‬ ‫ﻕ ِﻟ ‪‬ﻮﱃﱢ ﺍﻟﻘﹶﺘﻴﻞ ﺇﻥ ﺷﺎﺀ ﻋ‪‬ﻔﺎ ﻭﺇﻥ ﺷﺎﺀ ﺍ ﹾﻗ‪‬ﺘﺺ‪ ،‬ﻭﺇﻥ ﹶﺃﺧ‪ ‬ﹶﺬ ﺍﳌﺎﻝﹶ ﻓﻴ‪‬ﺴ ﹸﻘ ﹸ‬
‫ﻭ‪‬ﺟﻮﺑ‪‬ﻪ ﻻ ﺟﻮﺍﺯ‪‬ﻩ ﻗِﺼﺎﺻﹰﺎ ﺇﺫ ﻫﻮ ﺑﺎ ٍ‬
‫ﺐ ﺿ‪‬ﻤﺎ ﹸﻥ ﺍﳌﺎ ِﻝ‪) .‬ﻛﺮﺧﻲ(‬
‫ﺠ ‪‬‬
‫ﺤﺘ‪ ‬ﻢ ﺍﻟﻘﹶﺘ ِﻞ ﻭ‪‬ﻳ ِ‬
‫ﺑﲔ ﺍﻟﻘﺘ ِﻞ ﻭﺃﹶﺧ ِﺬ ﺍﳌﺎﻝِ ﻓﻴ‪‬ﺴ ﹸﻘﻂﹸ ‪‬ﺗ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺬﺍ ﻇﹶ ‪‬ﻬ ‪‬ﺮ ﻟِﻲ[ ﺃﻱ ﻣِﻦ ﺣﻴﺚﹸ ﻓﻬﻤِﻪ ﻣﻦ ﺍﻵﻳﺔ‪ ،‬ﻓﻘﻮﻟﻪ ½ﻭﻟﹶﻢ ﹶﺃ ‪‬ﺭ ﻣ‪‬ﻦ ﺗ‪‬ﻌﺮ‪‬ﺽ‪ ‬ﻟﻪ¼ ﺃﻱ ﻣِﻦ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﻣِﻦ ﺣﻴﺚﹸ ﺃﹶﺧﺬِﻩ ﻣِﻦ ﺍﻵﻳـﺔ‬ ‫)‪(٧‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻧﻔﺴﻪ ﻇﺎﻫﺮﹰﺍ‪ ،‬ﻟﻜﻦ ﻗﻮﻟﻪ ½ﺇﻻ ﺣﺪﻭ ‪‬ﺩ ﺍﷲ¼ ﻛﺎﻥ ﻣﺮﺍﺩ‪‬ﻩ ‪‬ﺎ ﺧﺼﻮﺹ‪ ‬ﺍﳌﺘﻌﻠﹼﻘﺔ ﺑﺎﳊِﺮﺍﺑﺔ ﻻ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﻋﺒـﺎﺭﺓﹸ ﺍﳌﹶﻨـﻬ‪‬ﺞ ﻣـ ‪‬ﻊ‬
‫ﺷﺮﺣِﻬﺎ‪ :‬ﻭﺗ‪‬ﺴ ﹸﻘﻂﹸ ﻋﻨﻪ ﺑِﺘﻮﺑﺔٍ ﻗﹶﺒﻞ ﺍﻟﻘﹸﺪﺭﺓ ﻋﻠﻴﻪ ﻻ ﺑﻌﺪ‪‬ﻫﺎ ﻋ‪‬ﻘﻮﺑﺔﹲ ‪‬ﺗﺨ‪‬ﺼ‪‬ﻪ ﻣِﻦ ﻗﹶﻄ ِﻊ ﻳ‪‬ﺪ ﻭﺭِﺟﻞ ﻭﺗ‪‬ﺤـﺘ‪ِ ‬ﻢ ﻗﹶﺘـﻞٍ ﻭﺻ‪‬ـﻠﹾﺐٍ ﻵﻳـ ِﺔ ﴿ﺇﻻ ﺍﻟـﺬﻳﻦ‬
‫ﺗﺎﺑﻮﺍ ﻣِﻦ ﻗﹶﺒ ِﻞ ﺃﹶﻥ ﺗﻘﺪﺭﻭﺍ ﻋﻠﻴﻬﻢ﴾ ﻓﻼ ﻳ‪‬ﺴﻘﹸﻂ ﻋﻨﻪ ﻭﻻ ﻋﻦ ﻏﲑِﻩ ‪‬ﺎ ﹶﻗ ‪‬ﻮﺩ‪ ‬ﻭﻻ ﻣﺎﻝﹲ ﻭﻻ ﺑﺎﻗﻲ ﺍﳊﺪﻭ ِﺩ ﻣِﻦ ﺣ‪‬ـﺪ‪ ‬ﺯِﻧـﹰﺎ ﻭﺳ‪‬ـﺮِﻗﺔٍ ﻭﺷـﺮﺏٍ‬
‫ﺕ ﺍﻟﻮﺍﺭﺩ ﹶﺓ ﻓﻴﻬﺎ ﻟﹶﻢ ﺗﻔﺼﻞ ﺑﲔ ﻣﺎ ﻗﹶﺒ ﹶﻞ ﺍﻟﺘﻮﺑ ِﺔ ﻭﻣﺎ ﺑﻌﺪ‪‬ﻫﺎ ﲞﻼﻑ ﻗـﺎﻃﻊ ﺍﻟﻄﺮﻳـﻖ‪ ،‬ﻭﻣ‪‬ﺤـﻞﱡ ﻋ‪‬ـ ‪‬ﺪ ِﻡ ﺳ‪‬ـﻘﻮﻁِ ﺑـﺎﻗﻲ‬ ‫ﻑ ﻷﻥﹼ ﺍﻟﻌ‪‬ﻤﻮﻣﺎ ِ‬ ‫ﻭﻗﺬ ٍ‬
‫ﺍﳊﺪﻭﺩ ﺑﺎﻟﺘﻮﺑﺔ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺃﻣ‪‬ﺎ ﺑﻴﻨ‪‬ﻪ ﻭﺑﲔ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻓﺘ‪‬ﺴﻘﻂﹸ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪٤٤‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫وﻟﻢ أر ﻣﻦ ﺗﻌﺮض ﻟﻪ)‪ (١‬واﷲ أﻋﻠﻢ‪ ،‬ﻓـﺈذا ﻗﺘـﻞ وأﺧـﺬ اﳌـﺎل ﻳﻘﺘـﻞ وﻳﻘﻄـﻊ وﻻ ﻳـﺼﻠﺐ وﻫـﻮ أﺻـﺢ ﻗـﻮﱄ اﻟـﺸﺎﻓﻌﻲ وﻻ ﺗﻔﻴـﺪ‬
‫ﷲ﴾ ﺧﺎﻓﻮا ﻋﻘﺎﺑﻪ ﺑﺄن ﺗﻄﻴﻌﻮه ﴿ َو ْ َ ُ‬
‫اﺑﺘﻐﻮا﴾‬ ‫ﻳﻦ َ ُ‬
‫ﻣﻨﻮا ا ُﻘﻮا ا َ‬ ‫ﺗﻮﺑﺘﻪ ﺑﻌﺪ اﻟﻘﺪرة ﻋﻠﻴﻪ ﺷﻴﺌﺎ وﻫﻮ أﺻﺢ ﻗﻮﻟﻴﻪ أﻳﻀﺎ ﴿ َﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫)‪(٢‬‬

‫اﻟﻮﺳﻴﻠ ََﺔ﴾)‪ (٣‬ﻣﺎ ﻳﻘﺮﺑﻜﻢ إﻟﻴﻪ ﻣﻦ ﻃﺎﻋﺘﻪ)‪.......................................................... (٤‬‬ ‫اﻃﻠﺒﻮا ﴿ ِ َ ْ‬

‫اﻟﻴ ِ ْ َ ِ ْ‬

‫ﺐ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻟﹶﻢ ﹶﺃ ‪‬ﺭ ﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﻌﺮ‪‬ﺽ‪ ‬ﻟﻪ[ ﻫﺬﺍ ‪‬ﻋ ‪‬‬
‫ﺠﺐ‪ ‬ﻣ‪‬ﻦ ﺍﻟﺸﻴﺦ ﻣـ ‪‬ﻊ ﻛﺜـﺮﺓِ ﺍﻃﻼﻋِـﻪ ﻓﹶـﺴ‪‬ﺒﺤﺎ ﹶﻥ ﻣ‪‬ـﻦ ﻻ ﻳ‪‬ﻨـﺴٰﻰ‪ ،‬ﻗـﺪ ﺻ‪‬ـﺮ‪‬ﺡ ﺑـﺬﻟﻚ ﺻـﺎﺣ ‪‬‬ ‫)‪(١‬‬
‫ﺏ ﻗﹶﺒـ ﹶﻞ‬
‫ﺺ ﺍﻟﺒﻐـﻮﻱ ﻋﻠـﻰ ﺫﻟـﻚ ﺃﻳـﻀﹰﺎ ﻭﻗـﺎﻝ‪½ :‬ﻓﻤـﻦ ﺗ‪‬ـﺎ ‪‬‬ ‫ﺍﳌﹶﺪﺍﺭِﻙ ﻭﻗﺎﻝ‪½ :‬ﻓﻴ‪‬ﺴ ﹸﻘﻂﹸ ﻋﻨﻬﻢ ﻫﺬﻩ ﺍﳊﺪﻭ ‪‬ﺩ ﺇﻻ ﻣﺎ ﻫﻮ ﺣﻖ‪ ‬ﺍﻟﻌﺒـﺎ ِﺩ¼ ﻭﻧـ ‪‬‬
‫ﺍﻟﻘﹸﺪﺭﺓ ﻋﻠﻴﻪ ﻭﻫﻮ ﻗﹶﺒﻞ ﺃﹶﻥ ﻳ‪‬ﻈ ﹶﻔ ‪‬ﺮ ﺑﻪ ﺍﻹﻣﺎ ‪‬ﻡ ﻳ‪‬ﺴ ﹸﻘﻂﹸ ﻋﻨﻪ ﻛﻞﱡ ﻋ‪‬ﻘﻮﺑ ٍﺔ ‪‬ﻭﺟ‪‬ﺒﺖ‪ ‬ﺣﻘ‪‬ﺎ ﷲ ﺗﻌﺎﱃ ﻭﻻ ﻳ‪‬ﺴﻘﹸﻂ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺣﻘﻮﻕ ﺍﻟﻌﺒـﺎﺩ ﻓـﺈﻥﹾ‬
‫ﺤﺘ‪ ‬ﻢ ﺍﻟﻘﺘ ِﻞ ﻭﻳ‪‬ﺒﻘٰﻰ ﻋﻠﻴﻪ ﺍﻟﻘِﺼﺎﺹ‪ِ ‬ﻟ ‪‬ﻮﱄﱢ ﺍﻟﻘﹶﺘﻴﻞ ﻓﺈﻥ ﺷﺎﺀ ﻋ‪‬ﻔـﺎ ﻋﻨـﻪ ﻭﺇﻥ‬ ‫ﻂ ﻋﻨﻪ ﺑﺎﻟﺘﻮﺑﺔ ﻗﹶﺒﻞ ﺍﻟﻘﹸﺪﺭﺓ ‪‬ﺗ ‪‬‬
‫ﻛﺎﻥ ﻗﺪ ﻗﹶﺘﻞ ﰲ ﻗﹶﻄﻊ ﺍﻟﻄﺮﻳﻖ ﻳ‪‬ﺴ ﹸﻘ ﹸ‬
‫ﺐ ﻭﻫـﻮ ﻗـﻮﻝ‬ ‫ﺼﻠﹾ ِ‬ ‫ﻂ ﻋﻨـﻪ ﺗ‪‬ﺤـﺘ‪ ‬ﻢ ﺍﻟﻘﺘـ ِﻞ ﻭﺍﻟـ ‪‬‬
‫ﺷﺎﺀ ﺍﺳﺘ‪‬ﻮﻓﹶﺎﻩ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﹶﺧ ﹶﺬ ﺍﳌﺎ ﹶﻝ ﻳ‪‬ﺴﻘﹸﻂ ﻋﻨﻪ ﺍﻟﻘﺘ ﹸﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ‪‬ﺟ ‪‬ﻤ ‪‬ﻊ ﺑﻴﻨ‪‬ﻬﻤﺎ ﻳ‪‬ﺴ ﹸﻘ ﹸ‬
‫ﺍﻟﺸﺎﻓﻌﻲ‪ .‬ﺍﻧﺘﻬﻰ¼‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ‪½ :‬ﺍﺳﺘﺜﻨﺎﺀٌ ﳐﺼﻮﺹ‪ ‬ﺑِﻤﺎ ﻫﻮ ﺣﻖ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺪﻝﹼ ﻋﻠﻴﻪ ﻗﻮﻟﹸﻪ ﴿ﻓﺎﻋﻠﻤﻮﺍ﴾‪ ،‬ﻗـﺎﻝ‪ :‬ﻭﺍﻟﺘﻮﺑـ ﹸﺔ ﺑﻌـﺪ‬
‫ﺏ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺍﻵﻳ ﹸﺔ ﰲ ﻗﹸﻄﱠﺎﻉِ ﺍﳌﺴﻠ ِﻤﲔ ﻷﻥﹼ ﺗﻮﺑ ﹶﺔ ﺍﳌﺸﺮِﻙ ‪‬ﺗ ‪‬ﺪ ‪‬ﺭﹸﺃ ﻋﻨﻪ ﺍﻟﻌ‪‬ﻘﻮﺑـ ﹶﺔ ﻗﹶﺒـ ﹶﻞ ﺍﻟﻘـﺪﺭﺓِ‬ ‫ﺍﻟﻘﹸﺪﺭﺓ ﻻ ﺗ‪‬ﺴ ِﻘﻂﹸ ﺍﳊﺪ‪ ‬ﻭﺇﻥ ﺃﹶﺳﻘﹶﻄﺖِ ﺍﻟﻌﺬﺍ ‪‬‬
‫ﻭﺑﻌﺪ‪‬ﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺴﻴ‪‬ﺪ ﻣ‪‬ﻌﲔ‪ ‬ﺍﻟﺪﻳﻦ ﺍﻟﺼﻔﻮﻱ‪ :‬ﺍﻻﺳﺘﺜﻨﺎ ُﺀ ﻋﻠﻰ ﻗﻮ ِﻝ ﻣ‪‬ﻦ ﻗﺎﻝ ﻫﻲ ﰲ ﺃﻫ ِﻞ ﺍﻟﺸﺮﻙ ﻓﻈﺎﻫﺮ‪ ‬ﻷﻥﹼ ﻣ‪‬ـﻦ ﺁﻣ‪‬ـ ‪‬ﻦ ﻣـﺎ ‪‬ﺑﻘِـﻲ‪ ‬ﻋﻠﻴـﻪ‬
‫ﺷﻲﺀٌ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﳌﹸﺤﺎ ِﺭﺑ‪‬ﻮﻥ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﺇﺫﺍ ﺗﺎﺑ‪‬ﻮﺍ ﻗﹶﺒ ﹶﻞ ﺍﻟﻘﺪﺭ ِﺓ ﻳ‪‬ـﺴ ﹸﻘﻂﹸ ﻋﻨـﻬﻢ ﺣـﻖ‪ ‬ﺍﷲ ﻻ ﺣ‪‬ﻘـﻮﻕ‪ ‬ﺑﻨِـﻲ ﺁ ‪‬ﺩ ‪‬ﻡ‪ ،‬ﻭ ‪‬ﻋﻤ‪‬ـ ﹸﻞ ﻛـﺜ ٍﲑ ﻣِـﻦ ﺍﻟـﺴ‪‬ﻠﹶﻒ‬
‫ﺐ‬
‫ﻕ ﺍﻵ ‪‬ﺩﻣِـ‪‬ﻴﲔ‪ ‬ﺃﻳـﻀﹰﺎ ﺇﻻ ﺇﺫﺍ ﹶﺃﺧ‪‬ـ ﹶﺬ ﻣـﺎﻻﹰ ‪‬ﻣ ‪‬ﻌﻴ‪‬ﻨـﹰﺎ ﻓ‪‬ﻴﺠِـ ‪‬‬
‫ﹶﻛ ‪‬ﻌِﻠ ‪‬ﻲ ﺍﺑ ِﻦ ﺃﹶﰊ ﻃﺎﻟِﺐ ﻭﹶﺃﺑِﻲ ﻣ‪‬ﻮﺳٰﻰ ﻭﻏﲑِﳘـﺎ ﻳـﺪ ﱡﻝ ﻋﻠـﻰ ﺃﻧ‪‬ﻬـﺎ ﺗ‪‬ـﺴ ِﻘﻂﹸ ﺣﻘـﻮ ‪‬‬
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‫‪0 0‬‬
‫ﺍﻟﻀﻤﺎ ﹸﻥ‪ ،‬ﰒ ﺧ‪ ‬ﹶﻄ ‪‬ﺮ ِﺑﺒ‪‬ﺎﻟِﻲ ﺃ ﱠﻥ ﺍﻟﺸﻴﺦ‪ ‬ﺃﺭﺍ ‪‬ﺩ ﲟﺎ ﻇﹶ ‪‬ﻬﺮ ﻟﻪ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﺗ‪‬ﻌﺮ‪‬ﺽِ ﺍﻟﺘﻌﺒﲑِ ﻻ ﺍﻹﻓﺎﺩﺓﹶ ﻭﺇﻻ ﹶﻓﻬِﻲ ﺛﺎﺑﺘﺔﹲ ﻣﻌﻠﻮﻣﺔ ﻣِـﻦ ﻗﻮﻟِـﻪ ﴿ﻓـﺎﻋﻠﻤﻮﺍ﴾‬
‫ﻭﺍﷲ ﺃﹶﻋﻠ ‪‬ﻢ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺧﺎﻓﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻘﻮﻯ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﳋﻮﻑ ﻻ ﲟﻌﲎ ِﺣﻔ ِ‬
‫ﻆ ﺍﻟﻨﻔﺲ ﻋﻤ‪‬ﺎ ﻳﺆﰒ ﻛﻤﺎ ﻻ ‪‬ﻳﺨﻔـﻰ‪ .‬ﻭﻳ‪‬ﻤﻜـﻦ ﺃﻥ ﻳﻘـﺎﻝ‬ ‫)‪(٢‬‬
‫ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﻫﺬﺍ ﻷﻥﹼ ﻣﻌﲎ ﺍﻟﺘﻘﻮﻯ ﺍﻻﺣﺘﺮﺍﺯ‪ ‬ﻭﻫﻮ ﻋﻦ ﺫﺍﺕ ﺍﷲ ﻣ‪‬ﺤﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺏ ½ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ¼‪ ،‬ﺭﻏِﺒـﺖ‪ ‬ﻭﺗ‪‬ﻘﺮ‪‬ﺑ‪‬ـﺖ‪ ،‬ﻭﻣﻨـﻪ ﺍﺷـﺘﻘﺎﻕ‪‬‬
‫ﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻌ‪‬ﻤﻞ‪ ،‬ﹶﺃﺳِ ﹸﻞ ﻣِﻦ ﺑﺎ ِ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﻟﻴﻪ ﺍﻟﻮﺳﻴﻠﺔ﴾[ ﰲ ﺍﳌﺼﺒﺎﺡ‪ :‬ﻭﺳ‪‬ﻠﺖ‪ ‬ﺇﱃ ﺍ ِ‬ ‫)‪(٣‬‬
‫ﺏ ﺇﻟﻴﻪ ِﺑ ‪‬ﻌﻤ‪‬ﻞ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬ ‫ﺏ ﺑﻪ ﺇﱃ ﺍﻟﺸﻲ ِﺀ‪ ،‬ﻭﺍﳉﹶﻤ ‪‬ﻊ ﺍﻟﻮ‪‬ﺳﺎﺋِ ﹸﻞ‪ ،‬ﻭ‪‬ﺗ ‪‬ﻮ ‪‬ﺳ ﹶﻞ ﺇﱃ ‪‬ﺭﺑ‪‬ﻪ ِﺑ ‪‬ﻮﺳِﻴﻠ ٍﺔ‪ ،‬ﺗ‪‬ﻘﺮ‪ ‬‬
‫ﺍﻟﻮﺳﻴﻠ ِﺔ‪ ،‬ﻭﻫﻲ ﻣﺎ ﻳ‪‬ﺘﻘﺮ‪ ‬‬
‫ﺏ ﺇﱄﹼ ﺑﺎﻟﻨ‪‬ﻮﺍﻓِـ ِﻞ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﻃﺎﻋﺘﻪ[ ﺑﻴﺎﻥ ﻟـ½ﻣﺎ¼ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻄﺎﻋ ﹸﺔ ﻓﹶﺮﺿﹰﺎ ﺃﻭ ‪‬ﻧﻔﹾ ﹰ‬
‫ﻼ ﻟِﻤﺎ ﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﻭﻣﺎ ﻳ‪‬ﺰﺍﻝ ﻋ‪‬ﺒﺪِﻱ ‪‬ﻳ‪‬ﺘ ﹶﻘﺮ‪ ‬‬ ‫)‪(٤‬‬
‫ﺣﺘ‪‬ﻰ ﹸﺃ ِﺣﺒ‪‬ﻪ‪ ،‬ﻓﺈﺫﺍ ﹶﺃ ‪‬ﺣـﺒ‪‬ﺒﺘ‪‬ﻪ ﻛﻨﺖ‪ ‬ﺳ‪ ‬ﻤﻌ‪‬ﻪ ﺍﻟـﺬﻱ ﻳ‪‬ـﺴ ‪‬ﻤ ‪‬ﻊ ﺑِـﻪ‪ ((...‬ﺍﳊـﺪﻳﺚ‪ .‬ﻓـﺎﻟﺘﻘﻮﻯ ﻫﻨـﺎ ﺗ‪‬ـﺮﻙ ﺍﳌﹸﺨﺎﻟِﻔـﺎﺕ ﻭﺍﺑﺘﻐـﺎ ُﺀ ﺍﻟﻮﺳـﻴﻠﺔ ﻓِﻌـ ﹸﻞ‬
‫ﺕ ﺍﳌﹸﺤﺮ‪‬ﻣـﺔ‪ ،‬ﻭﺍﺑﺘﻐـﺎ ُﺀ ﺍﻟﻮﺳـﻴﻠﺔ ﻣـﺎ ﻳ‪‬ﻘﺮ‪‬ﺑـﻪ ﺇﻟﻴـﻪ‬
‫ﺕ ﺍﻟﻮﺍﺟﺒـ ِﺔ ﻭﺗ‪‬ـﺮﻙ‪ ‬ﺍﳌﹶﻨـﻬﻴ‪‬ﺎ ِ‬
‫ﺕ‪ ،‬ﻭﻳ‪‬ﺼﺢ ﺃﻥﹼ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﻟﺘﻘﻮﻯ ﺍﻣﺘﺜﺎﻝﹸ ﺍﳌﺄﻣﻮﺭﺍ ِ‬ ‫ﺍﳌﺄﻣﻮﺭﺍ ِ‬
‫ﺏ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺜﺮﺓﹸ ﺍﻟﺪﻋﺎﺀ ﻭﺻِﹶﻠ ﹸﺔ ﺍﻟـﺮ‪‬ﺣ‪‬ﻢ ﻭﻛﺜـﺮﺓﹸ‬ ‫ﺕ ﻭﺯﻳﺎﺭﺓﹸ ﺃﺣﺒﺎ ِ‬ ‫ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻭﻣِﻦ ﺟ‪‬ﻤﻠ ِﺔ ﺫﻟﻚ ﻣ‪‬ﺤﺒ‪ ‬ﹸﺔ ﺃﻧﺒﻴﺎ ِﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻭﻟﻴﺎﺋِﻪ ﻭﺍﻟﺼﺪﻗﺎ ‪‬‬
‫ﺍﻟﺬﱢﻛﺮ ﻭﻏﲑ‪ ‬ﺫﻟﻚ‪ ،‬ﻓﺎﳌﻌﲎ ﻛﻞﱡ ﻣﺎ ﻳ‪‬ﻘﺮ‪‬ﺑﻜﻢ ﺇﱃ ﺍﷲ ﻋﺰ‪‬ﻭﺟﻞﹼ ﻓﹶﺎﻟﹾ ‪‬ﺰﻣ‪‬ﻮﻩ ﻭﺍ‪‬ﺗﺮ‪‬ﻛﻮﺍ ﻣـﺎ ﻳ‪‬ﺒﻌِـﺪ‪‬ﻛﻢ ﻋﻨـﻪ‪ ،‬ﺇﺫﺍ ‪‬ﻋِﻠﻤ‪‬ـﺖ‪ ‬ﺫﻟـﻚ ﹶﻓﻤِـ ‪‬ﻦ ﺍﻟـﻀﻼﻝ‬
‫ﻼ ﺑـﻞ ﻫـﻲ ﻣِـﻦ‬ ‫ﺍﻟﺒﻴ‪‬ﻦ ﻭﺍﳋﹸﺴﺮﺍ ِﻥ ﺍﻟﻈﺎﻫِﺮ ﺗﻜﻔﲑ‪ ‬ﺍﳌﹸﺴِﻠ ِﻤﲔ ﺑِﺰﻳﺎﺭﺓِ ﺃﻭﻟﻴﺎ ِﺀ ﺍﷲ ﺗﻌﺎﱃ ﺯ‪‬ﺍ ِﻋ ِﻤﲔ‪ ‬ﺃﻥﹼ ﺯﻳـﺎﺭﺗ‪‬ﻬﻢ ﻋﺒـﺎﺩﺓﹸ ﻏـﲑِ ﺍﷲ ﺗﻌـﺎﱃ‪ ،‬ﻛـ ﱠ‬
‫ﲨﻠ ِﺔ ﺍﳌﹶﺤﺒ‪‬ﺔ ﰲ ﺍﷲ ﺍﻟﱵ ﻗﺎﻝ ﻓﻴﻬﺎ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪)) :‬ﺃﻻ ﻻ ﺇﳝﺎ ﹶﻥ ﻟِﻤـﻦ ﻻ ﻣ‪‬ﺤﺒ‪‬ـﺔ ﻟـﻪ((‪ ،‬ﻭﺍﻟﻮﺳـﻴﻠ ِﺔ ﻟـﻪ ﺍﻟـﱵ ﻗـﺎﻝ‬
‫ﺗﻌﺎﱃ ﻓﻴﻬﺎ‪﴿ :‬ﻭﺍﺑﺘﻐﻮﺍ ﺇﻟﻴﻪ ﺍﻟﻮﺳﻴﻠﺔﹶ﴾‪) .‬ﺻﺎﻭﻱ(‬

‫‪٤٥‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻳﻦ َﻛ َ ُ ْوا َ ْﻟﻮ﴾ ﺛﺒﺖ)‪َ ﴿ (٣‬ان َﻟ ُ ْﻢ)‪ (٤‬ﻣﺎ‬ ‫ﻔﻠﺤﻮن)‪ ﴾(۳۵‬ﺗﻔﻮزون ﴿ ِان ِ‬
‫اﻟﺬ ْ َ‬ ‫)‪(٢‬‬
‫ِﺪوا ِ ْ َﺳ ِ ْﻴﻠ ِ ٖ ﴾ ﻹﻋﻼء دﻳﻨﻪ ﴿ َ َ ُ ْ‬
‫ﻟﻌﻠﻜﻢ ُ ْ ِ ُ ْ َ‬
‫)‪(١‬‬
‫﴿ َو َﺟﺎ ُ ْ‬
‫?ﺃﻱ ﲟﺎ ﰲ ﺍﻷﺭﺽ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﺮﻳﺪون﴾ ﻳﺘﻤﻨﻮن‬ ‫ﻋﺬاب َ ِ ْ ٌ‬
‫اﻟﻴﻢ )‪﴿﴾(۳۶‬ﻳ ُ ِ ْ ُ ْ َ‬ ‫اﻟﻘﻴﻤﺔِ َﻣﺎ ُ ُﻘﺒ َ‬
‫ﻞ ِﻣﻨْ ُ ْﻢ َو َﻟ ُ ْﻢ َ َ ٌ‬ ‫ﻋﺬاب َ ْﻳﻮم ِ ْ ِ ٰ َ‬ ‫ﻟﻴﻔﺘﺪوا ﺑ ِ ٖ ِ ْ‬
‫ﻣﻦ َ َ ِ‬ ‫ﻣﻌ ٗ ِ َ ْ َ ُ ْ‬ ‫ﺟﻤﻴﻌﺎ و ِ ْ‬
‫ﻣﺜ َﻠ ٗ َ َ‬ ‫رض َ ِ ْ ً‬‫ِ ْاﻻ َ ْ ِ‬
‫)‪(٥‬‬
‫?ﺃﻱ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ‪١٢.‬‬
‫ﻣﻘـﻴﻢ)‪ ﴾(۳۷‬داﺋـﻢ ﴿ َو اﻟـﺴﺎر ُِق َو اﻟـﺴﺎر َ ُ‬
‫ِﻗﺔ﴾)‪½ (٧)(٦‬ال¼ ﻓﻴﻬﻤـﺎ‬ ‫ﻋـﺬاب ِ ْ ٌ‬ ‫ﻣﻦ اﻟﻨﺎرِ َو َﻣﺎ ُ ْﻢ ﺑ ِ ٰ ِ ِﺟـ ْ َ ِ ْ‬
‫ﻣﻨ َ ـﺎ َو َﻟ ُ ْـﻢ َ َ ٌ‬ ‫ﺟﻮا ِ َ‬ ‫﴿َ ْ‬
‫ان ﻳ ْ ُ ُ ْ‬
‫?ﺃﻱ ﻟﺸﺒﻪ ﺍﳌﻮﺻﻮﻝ ﺑﺎﻟﺸﺮﻁ‪١٢.‬‬
‫اﻳﺪﻳَ ُ َﻤﺎ﴾)‪................................ (٩‬‬ ‫ﻣﻮﺻﻮﻟﺔ ﻣﺒﺘﺪأ وﻟﺸﺒﻬﻪ ﺑﺎﻟﺸﺮط دﺧﻠﺖ اﻟﻔﺎء ﰲ ﺧﱪه وﻫﻮ ﴿ﻓ ْ َ ُ‬
‫َﺎﻗﻄﻌﻮا َ ْ ِ‬ ‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻹﻋﻼ ِﺀ ﺩِﻳﻨِﻪ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﹶﺃ ﱠﻥ ﴿ﰲ﴾ ﺑِﻤﻌﲎ ﻻ ِﻡ ﺍﻟﺘﻌﻠﻴ ِﻞ ﻭﺍﻟﺴﺒﻴ ﹶﻞ ﲟﻌﲎ ﺍﻟـﺪ‪‬ﻳﻦ ِﻟ ‪‬ﻌﻼﻗـ ِﺔ ﺍﳌﹸـﺸﺎﺑ‪‬ﻬﺔ ﻭﺃﻥﹼ ﰲ ﺍﻟﻜـﻼﻡ ﺣـﺬﻑ‪‬‬ ‫)‪(١‬‬
‫ﷲ ﺍﻟﻌ‪‬ﻠﻴﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬‫ﻣﻀﺎﻑ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﺍﳌﹶﻘﺼِﺪ ﻣﻦ ﺍﳉِﻬﺎﺩ ﺇﻋﻼ ُﺀ ﺍﻹﺳﻼﻡ ﻭﺇﻋﺰﺍﺯ‪ ‬ﻛﻠﻤ ِﺔ ﺍ ِ‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻔﻮﺯﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﻫﺎﻫﻨﺎ ﻭﺇﻻ ﻓﺎﻟﻔﻼﺡ ﰲ ﺍﻷﺻـﻞ ﺍﻟـﺸﻖ ﻭﺍﻟﻔـﺘﺢ ﻛـﺄﻥﹼ ﺍﻟﻔـﺎﺋ ‪‬ﺰ ﺍﻧﻔﺘﺤـﺖ‪ ‬ﻟـﻪ‬ ‫)‪(٢‬‬
‫ﹸﻃ ‪‬ﺮﻕ‪ ‬ﺍﻟﻈﱠﻔﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺛﺒﺖ[ ﺇﳕﺎ ﻗﺪﺭ ½ﺛﺒﺖ¼ ﻷﻥ ½ﻟﻮ¼ ﺣﺮﻑ ﺷﺮﻁ ﳜﺘﺺ ﺩﺧﻮﳍﺎ ﺑﺎﻟﻔﻌﻞ ﻭﻟﻴﻜﻮﻥ ﻣﺘﻌﻠﱠﻖ ﺍﻟﻼﻡ ﰲ ﴿ﳍـﻢ﴾‪ ،‬ﻓـﻼ ﻳـﺮﺩ ﻋـﺪ ‪‬ﻡ‬ ‫)‪(٣‬‬
‫ﺻﺤﺔ ﺩﺧﻮﻝ ﴿ﻟﻮ﴾ ﻋﻠﻰ ﺍﳊﺮﻑ ﺃﻭ ﺍﻻﺳﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﻮ ﺃﻥﹼ ﳍﻢ‪ ...‬ﺇﱁ﴾[ ﴿ﻟﻮ﴾ ﺷﺮﻃﻴﺔ ﻭﻓﻌﻞ ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺑﻘﻮﻟﻪ ½ﺛﺒـﺖ¼‪ ،‬ﻭ﴿ﺃﻥﹼ﴾ ﻭﻣـﺎ‬ ‫)‪(٤‬‬
‫ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻓﺎﻋ ﹸﻞ ½ﺛﺒﺖ¼‪ ،‬ﻭ﴿ﳍﻢ﴾ ﺧﱪ‪﴿ ‬ﺃﻥﹼ﴾ ﻣﻘﺪ‪ ‬ﻡ‪ ،‬ﻭ﴿ﻣﺎ ﰲ ﺍﻷﺭﺽ﴾ ﺍﲰ‪‬ﻬﺎ ﺍﳌـﺆﺧ‪‬ﺮ‪ ،‬ﻭ﴿ﲨﻴﻌـﺎ﴾ ﺗﻮﻛﻴـﺪ ﻟـﻪ ﺃﻭ ﺣـﺎﻝ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﻨﻪ‪ ،‬ﻭ﴿ﻣﺜﻠﻪ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﺳﻢ ﴿ﺃﻥﹼ﴾‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻟﻴﻔﺘﺪﻭﺍ﴾ ﻋﻠﺔ ﻟﻪ‪ ،‬ﻭ﴿ﻣﺎ ‪‬ﺗ ﹸﻘﺒ‪ ‬ﹶﻞ ﻣﻨﻬﻢ﴾ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺘﻤﻨ‪‬ﻮﻥ[ ﺇﻧ‪‬ﻤﺎ ﻓﺴ‪‬ﺮ ﺑﻪ ﻷﻥﹼ ﺣﻘﻴﻘ ﹶﺔ ﺍﻹﺭﺍﺩﺓ ﺇﳕﺎ ﻳ‪‬ﺘﺤﻘﹼﻖ ﻋﻨﺪ ﺍﻟﻘﹸﺪﺭﺓ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻭﻻ ﻗﹸﺪﺭ ﹶﺓ ﳍﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻚ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ‪ ...‬ﺇﱁ﴾[ ﺍِﻋﻠﹶﻢ ﺃﻥﹼ ﺍﻟﺴ‪‬ﺮِﻗ ﹶﺔ ﻫﻲ ﺃﹶﺧ ﹸﺬ ﻣ‪‬ﻜﱠﻠﻒٍ ﺧ‪‬ﻔﻴ ﹰﺔ ﻗﹶﺪ ‪‬ﺭ ‪‬ﻋ ‪‬‬
‫ﺸ ‪‬ﺮ ِﺓ ﺩ‪‬ﺭﺍ ِﻫ ‪‬ﻢ ﻣ‪‬ﻀﺮﻭﺑ ٍﺔ ﻣ‪‬ﻦ ﺣِـ ‪‬ﺮ ٍﺯ ﻻ ﻣِﻠـ ‪‬‬ ‫)‪(٦‬‬
‫ﺴ ‪‬ﻢ ﺑِـﺄﹶﻥ ﻳ‪‬ـﺪﺧ‪ ‬ﹶﻞ ﰲ ﺍﻟـﺪ‪‬ﻫ ِﻦ ﺍﳊـﺎﺭ‪ ‬ﺑﻌـ ‪‬ﺪ‬ ‫ﻕ ﻣِﻦ ﺯ‪ ‬ﻧﺪِﻩ ﻭﻫﻮ ﻣ‪‬ﻔﺼِﻞ ﺍﻟـﺬﱢﺭﺍﻉ ﰲ ﺍﻟﻜﹶـﻒ‪ ،‬ﻭﻳ‪‬ﺤـ ‪‬‬ ‫ﻟﻪ ﻓِﻴﻪ ﻭﻻ ﺷ‪‬ﺒﻬﺘ‪‬ﻪ‪ ،‬ﻭﻳ‪‬ﻘﻄﹶﻊ ﻳ‪‬ﻤﲔ‪ ‬ﺍﻟﺴﺎﺭ ِ‬
‫ﳊﺮ‪ ‬ﺍﻟﺸﺪﻳﺪ ﻭﺍﻟـﱪ ِﺩ ﺍﻟـﺸﺪﻳﺪ‪.‬‬ ‫ﻒ‪ ،‬ﻭﺍﳊﺪ‪ ‬ﺯﺍ ِﺟﺮ‪ ‬ﻻ ﻣ‪‬ﺘِﻠﻒ‪ ،‬ﻭﳍﺬﺍ ﻻ ﻳ‪‬ﻘﻄﻊ ﰲ ﺍ ﹶ‬ ‫ﺴ ‪‬ﻢ ﻷَﻓﻀٰﻰ ﺇﱃ ﺍﻟﺘ‪‬ﹶﻠ ِ‬
‫ﺍﻟﻘﹶﻄ ِﻊ ِﻟﻘﹶﻄﻊ ﺍﻟﺪ ِﻡ ﻷﻧﻪ ﻟﻮ ﱂ ﻳ‪‬ﺤ ‪‬‬
‫ﺏ‪،‬‬
‫ﻭﺇﻥ ﺳ‪ ‬ﺮﻕ‪ ‬ﺛﺎﻧﻴﹰﺎ ﺑﻌﺪ ﻣﺎ ﻗﹸﻄِ ‪‬ﻌﺖ‪ ‬ﻳﺪ‪‬ﻩ ﺍﻟﻴ‪‬ﻤﻨٰﻰ ﺗ‪‬ﻘﻄﹶ ‪‬ﻊ ﺭِﺟﻠﹸﻪ ﺍﻟﻴﺴﺮٰﻯ ﻣِﻦ ﺍﳌﹶﻔﺼِﻞ‪ ،‬ﻭﺇﻥ ‪‬ﺳ ‪‬ﺮﻕ‪ ‬ﺛﺎﻟﺜﹰﺎ ﻻ ﻳ‪‬ﻘﻄﻊ ﺑـﻞ ﻳ‪‬ﺤـﺒ‪‬ﺲ ﺣـﱴ ﻳ‪‬ﺘـﻮ ‪‬‬
‫ﻭﺗ‪‬ﺜ‪‬ﺒﺖ‪ ‬ﺍﻟﺴ‪‬ﺮِﻗ ﹸﺔ ﲟﺎ ﻳ‪‬ﺜﺒﺖ ﺑﻪ ﺷ‪‬ﺮﺏ ﺍﳋﹶﻤ ِﺮ ﺃﻱ ﺑﺎﻟﺸﻬﺎﺩﺓِ ﺃﻭ ﺑﺎﻹﻗﺮﺍﺭ ﻣﺮ‪‬ﺓﹰ‪) .‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ﻣﻠﺘﻘﻄﹰﺎ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ﴾[ ﺃﺻﻞ ﰲ ﻗﻄﻊ ﺍﻟﺴﺎﺭﻕ ﻭﺍﻟﺴﺎﺭﻗﺔ‪ ،‬ﻭﺍﺳﺘ‪‬ﺪﻝﹼ ﺑﻌﻤﻮﻡ ﺍﻵﻳﺔ ﻣ‪‬ـﻦ ﻗـﺎﻝ ﺑـﺎﻟﻘﹶﻄﻊ ﰲ ﺳ‪‬ـ ِﺮﻗﹶﺔ ﻛـﻞﹼ ﺷـﻲﺀ‬ ‫)‪(٧‬‬
‫ﺐ ﻣﺴﺎﺋﻞ ﺍﻟﺴ‪ِ ‬ﺮﻗﹶﺔ ﺩﺍﺧﻠﺔ ﲢـﺖ ﻋ‪‬ﻤـﻮﻡ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﳑ‪‬ـﺎ‬ ‫ﻭﺇﻥ ﻗﹶ ﱠﻞ ﻣِﻦ ِﺣ ‪‬ﺮ ٍﺯ ﺃﻭ ﻏﲑِﻩ‪ ،‬ﻭﺍﳉﹸﻤﻬﻮﺭ ﺧ‪‬ﺼ‪‬ﺼ‪‬ﻮﺍ ﺍﻵﻳ ﹶﺔ ﺑﺎﻷﺣﺎﺩﻳﺚ‪ .‬ﻭﻏﺎﻟ ‪‬‬
‫ﻗﺎﻝ ﺑﻪ ﺍﳉﹸﻤﻬﻮﺭ ﺃﻭ ﺍﻟﺒﻌﺾ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻕ ﻭﺍﻟـﱵ‬ ‫ﻗﻮﻟﻪ‪½] :‬ﺍﻝ¼ ﻓﻴﻬﻤﺎ ﻣﻮﺻﻮﻟﺔ‪...‬ﺇﱁ[ ﺑﻴ‪‬ﻦ ﺑﻪ ﺗ‪‬ﻮﻃِﻴﺔﹰ ﻟِﺪ‪ ‬ﺧﻮﻝِ ﺍﻟﻔﺎﺀ ﰲ ﺍﳋﹶﺒ‪‬ﺮ‪ .‬ﻭ ِ‬
‫ﺻﹶﻠـ‪‬ﺘﻬﺎ ﺍﻟﺼﻔ ﹸﺔ ﺍﻟﺼﺮﳛ ﹸﺔ ﺃﻱ ﺍﻟـﺬﻱ ﺳ‪‬ـ ‪‬ﺮ ‪‬‬ ‫)‪(٨‬‬
‫ﺳ‪‬ﺮﻗﺖ‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ﴾[ ﺃﻱ ‪‬ﻳ ‪‬ﺪ‪‬ﻳﻬِﻤﺎ ﻭﺍﳌﺮﺍ ‪‬ﺩ ﺍﻟﻴ‪‬ﻤﻴﻨـﺎ ِﻥ ﺑـﺪﻟﻴﻞ ﻗـﺮﺍﺀﺓ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﻣـﺴﻌﻮﺩ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‪ ،‬ﻭﺩﺧـﻮﻝ ﺍﻟﻔـﺎﺀ‬ ‫)‪(٩‬‬
‫ﻟِﺘﻀﻤ‪‬ﻨﻬﻤﺎ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﻷﻥﹼ ﺍﳌﻌﲎ‪ :‬ﻭﺍﻟﺬﻱ ‪‬ﺳ ‪‬ﺮﻕ‪ ‬ﻭﺍﻟﱵ ﺳ‪‬ﺮﻗﺖ‪ ‬ﻓﺎﻗﻄﻌﻮﺍ ﹶﺃ ‪‬ﻳ ِﺪﻳ‪‬ﻬﻤﺎ‪ ،‬ﻭﺍﻻﺳﻢ ﺍﳌﻮﺻﻮﻝ ﻳﻀﻤﻦ ﻣﻌﲎ ﺍﻟـﺸﺮﻁ‪ .‬ﻭﺑ‪‬ـ ‪‬ﺪﹶﺃ‬
‫‪Å‬‬
‫‪٤٦‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫أي ﳝﲔ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣـﻦ اﻟﻜـﻮع)‪ (١‬وﺑﻴﻨـﺖ اﻟـﺴﻨﺔ أن اﻟـﺬي ﻳﻘﻄـﻊ ﻓﻴـﻪ رﺑـﻊ دﻳﻨـﺎر)‪ (٢‬ﻓـﺼﺎﻋﺪا وأﻧـﻪ إذا ﻋـﺎد ﻗﻄﻌـﺖ رﺟﻠـﻪ‬
‫ﺍﻟﺒﺎﺀ ﺳﺒﺒﻴﺔ‪١٢.‬ﺻﺎﻭﻱ‬ ‫?ﺃﻱ ﰲ ﺍﳋﺎﻣﺴﺔ‪١٢.‬‬
‫)‪> (٦‬‬
‫اﻟﻴﺴﺮى ﻣﻦ ﻣﻔﺼﻞ اﻟﻘﺪم ﺛﻢ اﻟﻴﺪ اﻟﻴﺴﺮى)‪ (٣‬ﺛﻢ اﻟﺮﺟﻞ اﻟﻴﻤﲎ)‪ (٤‬وﺑﻌﺪ ذﻟﻚ ﻳﻌﺰر ﴿ َﺟﺰَآء﴾ ﻧﺼﺐ ﻋ اﳌﺼﺪر ﴿َِﺑﻤﺎ‬
‫)‪(٥‬‬
‫= ﺃﻱ ﲟﺎ ﻳﺮﺍﻩ ﺍﻹﻣﺎﻡ ﻣﻦ ﻋﻘﻮﺑﺔ‪١٢.‬ﲨﻞ‬
‫ٖ‬
‫ﻇﻠﻤـ ﴾‬ ‫ﺗﺎب ِﻣﻦ َ ْ ِ‬
‫ﻌـﺪ ُ ْ ِ‬ ‫َﻤﻦ َ َ‬
‫ِﻴﻢ)‪ ﴾(۳۸‬ﰲ ﺧﻠﻘﻪ ﴿ ﻓ َ ْ‬
‫)‪(٨‬‬
‫ﻣﻦ اﷲِ َو اﷲُ َﻋﺰ ِ ْﻳﺰٌ﴾ﻏﺎﻟﺐ ﻋ أﻣﺮه ﴿ َﺣﻜ ْ ٌ‬
‫)‪(٧‬‬
‫َ َ َ‬
‫ﻛﺴﺒﺎ ﻧ َ َ ًﺎﻻ﴾ ﻋﻘﻮﺑﺔ ﳍﻤﺎ ﴿ َ‬
‫= ﻭﻓﻴﻤﺎ ﺣﻜﻢ ﻣﻦ ﺍﻟﻘﻄﻊ‪١٢.‬ﲨﺎﻟﲔ‬
‫رﺟﻊ ﻋﻦ اﻟﺴﺮﻗﺔ)‪َ ﴿ (٩‬و َ ْاﺻﻠ ََﺢ﴾ ﻋﻤﻠﻪ)‪....................................................................... (١٠‬‬

‫ﳉﺮ‪‬ﺍ َﺀﺓِ ﻭﻫﻲ ﰲ ﺍﻟﺮﺟﺎﻝ ﺃﹶﻛﺜ ‪‬ﺮ ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮ ﺍﻟﺰﺍﱐﹶ ﻷﻥﹼ ﺍﻟﺰﻧﺎ ﻳ‪‬ﻨﺒﻌﺚﹸ ﻣِﻦ ﺍﻟﺸﻬﻮﺓ ﻭﻫﻲ ﰲ ﺍﻟﻨﺴﺎﺀ ﺃﹶﻭﻓﹶـ ‪‬ﺮ‪ .‬ﻭﻗﹸﻄِﻌ‪‬ـﺖِ‬ ‫ﺑﺎﻟﺮﺟ‪‬ﻞ ﻷﻥ ﺍﻟﺴﺮﻗﺔ ِﻣ ‪‬ﻦ ﺍ ﹶ‬
‫ﺍﻟﻴ ‪‬ﺪ ﻷ‪‬ﺎ ﺁﻟ ﹸﺔ ﺍﻟﺴﺮﻗﺔ ﻭﱂ ﺗ‪‬ﻘﻄﹶﻊ ﺁﻟ ﹸﺔ ﺍﻟﺰﻧﺎ ‪‬ﺗﻔﹶﺎﺩِﻳﹰﺎ ﻋ‪‬ﻦ ﻗﹶﻄ ِﻊ ﺍﻟﻨﺴ ِﻞ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻣ ‪‬ﻦ ﺍﻟﻜﹸﻮﻉِ[ ﺃﻱ ﺍﻟﺰ‪‬ﻧ‪‬ﺪ ﻭﻫﻮ ‪‬ﻣﻔﺼِﻞ ﹶﻃﺮ‪‬ﻑ ﺍﻟﺬﱢﺭﺍﻉ ﰲ ﺍﻟ ﹶﻜﻒ‪ ‬ﻭﺍﻟﻴ ِﺪ ﺃﻱ ﺗ‪‬ﻤـﺎ ‪‬ﻡ ﺍﻟﻌـﻀﻮ‪ ،‬ﻭﺍﳉﹸﻤﻬـﻮﺭ ﻋﻠـﻰ ﺃﻧـﻪ ﺍﻟﺮ‪‬ﺳ‪‬ـ ﹸﻎ ﻷﻧـﻪ‬ ‫)‪(١‬‬
‫ﻕ ﻓﹶﺄ ‪‬ﻣ ‪‬ﺮ ِﺑﻘﹶﻄﻊ ﻳ‪‬ﻤﻴﻨِﻪ ﻣﻨﻪ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﹸﺃِﺗ ‪‬ﻲ ﺑِﺴﺎﺭ ٍ‬
‫ﺸ ‪‬ﺮ ﹶﺓ ‪‬ﺩﺭﺍﻫِـ ‪‬ﻢ ﺃﻭ ﻣـﺎ ‪‬ﻳﺒﻠﹸـﻎ ﻗﻴﻤﺘ‪‬ـﻪ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺭ‪‬ﺑ ‪‬ﻊ ﺩﻳﻨﺎﺭٍ[ ﺃﻱ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪ ﹸﺔ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ﺇﺫﺍ ﺳ‪ ‬ﺮ ‪‬‬
‫ﻕ ﺍﻟﻌﺎﻗ ﹸﻞ ﺍﻟﺒﺎﻟﻎﹸ ‪‬ﻋ ‪‬‬ ‫)‪(٢‬‬
‫ﺐ ﻋﻠﻴﻪ ﺍﻟﻘﻄ ‪‬ﻊ‪) .‬ﺍﳍﺪﺍﻳﺔ(‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺎﺿﻞ ﻋﻠﻲ ﺍﻟﻘـﺎﺭﻱ ﻋﻠﻴـﻪ ﺭﲪـﺔ ﺍﷲ ﺍﻟﺒـﺎﺭﻱ‬ ‫‪‬ﻋﺸ ‪‬ﺮﺓﹶ ‪‬ﺩﺭﺍ ِﻫ ‪‬ﻢ ﻣﻀﺮﻭﺑ ٍﺔ ﻣ‪‬ﻦ ِﺣ ‪‬ﺮﺯ ﻻ ﺷ‪‬ﺒﻬ ﹶﺔ ﻓﻴﻪ ‪‬ﻭ ‪‬ﺟ ‪‬‬
‫ﻗﻮﻟﻪ‪½ :‬ﺭ‪‬ﺑ ‪‬ﻊ ﺩﻳﻨﺎﺭٍ¼ ﻛﻤﺎ ﺭ‪‬ﻭﻱ ﺃﻧﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﹶﻄﹶ ‪‬ﻊ ﺳﺎﺭﻗﹰﺎ ﰲ ﺭ‪‬ﺑ ِﻊ ﺩﻳﻨﺎﺭٍ‪ ،‬ﻭﹶﻟﻨ‪‬ﺎ ﻗﻮﻟﹸﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ))ﻻ ﻗﹶﻄﹾـ ‪‬ﻊ ﺇﻻ‬
‫ﳊﺪ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺸ ‪‬ﺮ ِﺓ ﺩ‪‬ﺭﺍ ِﻫ ‪‬ﻢ(( ﻭﺍﻷَﺧ ﹸﺬ ﺑﺎﻷﻛﺜﺮ ﺃﹶﻭﱃ ﺍﺣﺘﻴﺎﻃﹰﺎ ِﻟ ‪‬ﺪ ‪‬ﺭ ِﺀ ﺍ ﹶ‬
‫ﰲ ﺩﻳﻨﺎﺭ ﺃﻭ ﰲ ‪‬ﻋ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻋﻨﺪﻧﺎ ﺇﻥ ‪‬ﺳ ‪‬ﺮﻕ‪ ‬ﺃﻭ‪‬ﻻﹰ ﻳ‪‬ﻘﻄﹶﻊ ﻳﺪ‪‬ﻩ ﺍﻟﻴ‪‬ﻤﻨٰﻰ ﻣِﻦ ﺯ‪‬ﻧﺪِﻩ‪،‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﰒ ﺍﻟﻴﺪ ﺍﻟﻴ‪‬ﺴﺮٰﻯ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﻣ‪‬ﺬﻫ ِ‬
‫ﺐ ﺇﻣﺎﻣِﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍ ُ‬ ‫)‪(٣‬‬
‫ﺏ ﻛﻤﺎ ﰲ ½ﺍﳍﺪﺍﻳﺔ¼ ﻭﻏﲑِﻫﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺠ ‪‬ﻦ ﺣﱴ ‪‬ﻳﺘ‪‬ﻮ ‪‬‬
‫ﻓﺈﻥﹾ ﻋﺎﺩ ﺛﺎﻧﻴﹰﺎ ﻓﺮِﺟﻠﹸﻪ ﺍﻟﻴﺴﺮٰﻯ‪ ،‬ﻓﺈﻥ ﻋﺎﺩ ﺛﺎﻟﺜﹰﺎ ﻓﻼ ﻗﹶﻄ ‪‬ﻊ ﺑﻞ ﻳ‪‬ﺴ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺮِﺟﻞ ﺍﻟﻴ‪‬ﻤﻨٰـﻰ[ ﻟﻘﻮﻟِـﻪ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ))ﻣ‪‬ـﻦ ﺳ‪‬ـ ‪‬ﺮﻕ‪ ‬ﻓـﺎ ﹾﻗ ﹶﻄﻌ‪‬ﻮﻩ ﻭﺇﻥ ﻋـﺎﺩ ﻓـﺎﻗﻄﻌﻮﻩ ﻭﺇﻥ ﻋـﺎﺩ ﻓـﺎﻗﻄﻌﻮﻩ ﻭﺇﻥ ﻋـﺎﺩ‬ ‫)‪(٤‬‬
‫ﺤﻴِﻲ ﻣِﻦ ﺍﷲ ﺃﻥ ﻻ ﹶﺃ ‪‬ﺩﻉ‪ ‬ﻟﻪ ﻳ‪‬ﺪﹰﺍ ﻳ‪‬ﺄ ﹸﻛ ﹸﻞ ‪‬ـﺎ‬
‫ﺕ ﻗﺎﻝ ﺇِﻧ‪‬ﻲ ﻷَﺳ‪‬ﺘ ‪‬‬
‫ﺙ ‪‬ﻣﺮ‪‬ﺍ ٍ‬ ‫ﻓﺎﻗﻄﻌﻮﻩ((‪ ،‬ﻭﻟﻨﺎ ﻣﺎ ﺭ‪‬ﻭﻱ ﺃﻥﹼ ﻋﻠﻴ‪‬ﺎ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓِﻴﻤ‪‬ﻦ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﻕ ﺛﹶﻼ ﹶ‬
‫ﲔ ﺍﻟﺼﺤﺎﺑ ِﺔ ﻓﺎ ‪‬ﻧﻘﹶﺎﺩ‪‬ﻭﺍ ﺇﻟﻴﻪ ﻭﺍﻧ ‪‬ﻌ ﹶﻘ ‪‬ﺪ ﺇﲨـﺎﻋ‪‬ﻬﻢ ﻋﻠﻴـﻪ ﻭﻣـﺎ ﺭﻭﺍﻩ ﻓﻤ‪‬ﻄﻌ‪‬ـﻮﻥﹲ‬ ‫ﻼ ﻳ‪‬ﻤﺸِﻲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭ ‪‬ﻭﻗﹶﻌﺖِ ﺍﳌﹸﺤﺎﺟ‪ ‬ﹸﺔ ﺑﻴﻨ‪‬ﻪ ﻭﺑ ‪‬‬
‫ﻭﻳ‪‬ﺴﺘ‪‬ﻨﺠِﻲ ﻭﺭِﺟ ﹰ‬
‫ﻋﻨﺪ ‪‬ﻧﻘﹼﺎ ِﺩ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻟﻄﺤﺎﻭﻱ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻧﺼﺐ ﻋﻠﻰ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺬﻫﺒﻪ ﺍﳌﺨﺘﺎﺭ ﻭﻫﻮ ﺃﻥﹼ ﴿ﺟﺰﺁﺀ﴾ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﻻ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻟـﻪ‬ ‫)‪(٥‬‬
‫ﻛﻤﺎ ﻗﻴﻞ ﻷﻥﹼ ﺍﳉﺰﺍﺀَ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﻘﻄﻊ‪ ‬ﻣﻦ ﺍﳌﺨﺎﻃﹶﺒﲔ‪ ،‬ﻓﺘﺄﻣﻞ‪ .‬ﻭﺩﻝﹼ ﻋﻠﻰ ﻓﻌﻠِﻪ ﴿ﻓﺎﻗﻄﻌﻮﺍ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻧﺼﺐ ﻋﻠـﻰ ﺍﳌـﺼﺪﺭ[ ﺃﻱ ﻭﺍﻟﻌﺎﻣـﻞ ﻓﻴـﻪ ﺇﻣـﺎ ﺍﳌـﺬﻛﻮﺭ ﳌﻼﻗﺎﺗـﻪ ﻟـﻪ ﰲ ﺍﳌﻌـﲎ‪ ،‬ﻭﺇﻣـﺎ ﳏـﺬﻭﻑ ﻳ‪‬ﻼﻗِﻴـﻪ ﰲ ﺍﻟﻠﻔـﻆ ﺃﻱ‬ ‫)‪(٦‬‬
‫½ﻓﺠ‪‬ﺎﺯ‪‬ﻭﻫ‪‬ﻤﺎ ﺟ‪‬ﺰﺍﺀً¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺍﻟﻌﺰﻳﺰ ﴾ ﻣﻦ ﺍﻟﻌﺰﺓ ﲟﻌﲎ ﺍﻟﻐﻠﺒﺔ ﻓﻴﻜﻮﻥ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﺻﻔﺔ ﺍﻟﻘﺪﺭﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺧﻠﻘﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌ ﻠﱢﻖ ﻭﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﺍﻻﺭﺗﺒﺎﻁ‪ ،‬ﻓﺎﻓﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺭﺟﻊ ﻋﻦ ﺍﻟﺴ‪ِ ‬ﺮ ﹶﻗﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﺼﺪﺭ ﻣﻀﺎﻑ ﻟﻔﺎﻋﻠﻪ ﺃﻱ ﻣِﻦ ﺑﻌﺪ ﹶﺃﻥﹾ ﻇﹶﹶﻠ ‪‬ﻢ ﻏﲑ‪‬ﻩ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٩‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻤﻠﹶﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝِ ﺃﻱ ﺃﹶﺻﻠﹶ ﺢ‪ ‬ﻋﻤﻠﹶﻪ ﺑﺎﻟﺘﺪﺍﺭ‪‬ﻙ ﻭﻏﲑِﻩ ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١٠‬‬

‫‪٤٧‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻷﻧﻪ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺧﺼﻮﻣﺔ ﺍﻵﺩﻣﻲ‪١٢.‬ﲨﺎﻟﲔ‬
‫رﺣﻴﻢ)‪ ﴾(۳۹‬ﰲ اﻟﺘﻌﺒﲑ ﺑﻬﺬا ﻣﺎ ﺗﻘﺪم)‪ (١‬ﻓﻼ ﻳﺴﻘﻂ ﺑﺘﻮﺑﺘﻪ ﺣﻖ اﻵدﻣﻲ ﻣﻦ اﻟﻘﻄﻊ ورد اﳌﺎل‬ ‫ﻳﺘﻮب َﻋﻠ َْﻴ ِ ِان ا َ‬
‫>‬
‫ﷲ ٌَُْ‬
‫ﻏﻔﻮر ِ ْ ٌ‬ ‫﴿ﻓ َِﺎن ا َ‬
‫ﷲَُْ ُ‬
‫? ﻭﺃﻣﺎ ﺑﻌﺪﻩ ﻓﻼ ﺑﺪ ﻣﻦ ﻗﻄﻌﻪ ﺍﺗﻔﺎﻗﺎ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﻧﻌﻢ ﺑﻴﻨﺖ اﻟﺴﻨﺔ أﻧﻪ إن ﻋﻔﺎ ﻋﻨﻪ ﻗﺒﻞ اﻟﺮﻓﻊ إﱃ اﻹﻣﺎم ﺳﻘﻂ اﻟﻘﻄـﻊ وﻋﻠﻴـﻪ اﻟـﺸﺎﻓﻌﻲ ﴿ َ َ ْ‬
‫اﻟـﻢ َ ْﻌﻠ َْـﻢ﴾ اﻻﺳـﺘﻔﻬﺎم ﻓﻴـﻪ‬ ‫)‪(٢‬‬
‫ﺍﳋﻄﺎﺏ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﻟﻜﻞ ﺃﺣﺪ‪١٢.‬ﺑﻴﻀﺎﻭﻱ‬
‫ﺸﺎء﴾ اﳌﻐﻔﺮة ﻟﻪ ﴿ َو اﷲُ َﻋ ٰ ُﻞ‬
‫=‬

‫ﻟﻤﻦ َ ٓ ُ‬ ‫ﺸﺎء ﴾ ﺗﻌﺬﻳﺒﻪ ﴿ َو َ ْﻐ ِ ُ ِ َ ْ‬ ‫ﻣﻦ َ ٓ ُ‬‫ُﻌﺬب َ ْ‬ ‫رض َ ُ‬ ‫ﻣﻠﻚ ٰ ٰ ِ‬

‫اﻟﺴﻤﻮت َو ْاﻻ َ ْ ِ‬ ‫ﻟﻠﺘﻘﺮﻳﺮ ﴿ َان ا َ‬
‫ﷲ َﻟ ٗ ُ ْ ُ‬
‫)‪(٣‬‬
‫? ﺃﻱ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﳌﻘﺪﻭﺭﻋﻠﻴﻪ‪١٢.‬ﺻﺎﻭﻱ‬
‫ِﻋﻮن ِ ا ْ ﻜُ ْ ِ ﴾ ﻳﻘﻌﻮن‬
‫ﻳﻦ َُﺴﺎر ُ ْ َ‬ ‫ﻳﺤﺰﻧﻚ﴾ ﺻﻨﻊ ﴿ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻗﺪﻳﺮ )‪ ﴾(۴۰‬وﻣﻨﻪ اﻟﺘﻌﺬﻳﺐ واﳌﻐﻔﺮة ﴿ َﻳﺎﻳ َ ﺎ اﻟﺮ ُ ْ ُ‬
‫ﺳﻮل َﻻ َ ْ ُ ْ َ‬ ‫َ ْ ءٍ َ ِ ْ ٌ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫? ﺃﻱ ﻟﺒﻴﺎﻥ ﺍﳌﻮﺻﻮﻝ‪١٢.‬‬
‫)‪(٨‬‬
‫ﺑﺎﻓﻮا ِ ِ ْﻢ﴾ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻣﺘﻌﻠﻖ ﺑﻘﺎﻟﻮا‬ ‫ﻳﻦ َ ُ‬
‫ﻗﺎﻟﻮا َﻣﻨﺎ ِ َ ْ َ‬ ‫ﻟﺬ ْ َ‬ ‫ﻓﻴﻪ ﺑﺴﺮﻋﺔ أي ﻳﻈﻬﺮوﻧﻪ إذا وﺟﺪوا ﻓﺮﺻﺔ ﴿ ِ َ‬
‫ﻣﻦ﴾ ﻟﻠﺒﻴﺎن ﴿ا ِ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﺘﻌﺒﲑ ‪‬ﺬﺍ ﻣﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ[ ﻳﻌﲏ ﱂ ﻳﻘﻞ ½ﻓﻼ ﲢﺪﻭﺍ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﺴ ِﻘﻂﹸ ﺣﻖ‪ ‬ﺍﻟﻌﺒﺪ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﻭﻗﻮﻟـﻪ ½ﻣـﺎ ﺗﻘـﺪﻡ¼‬ ‫)‪(١‬‬
‫ﺃﻱ ﰲ ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﺎﻋﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ﴾ ﰲ ﺑﻴﺎﻥ ﺗﻮﺑﺔ ﻋﻦ ﻗﻄﻊ ﺍﻟﻄﺮﻳﻖ‪].‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ[ ﻭﻛﺬﻟﻚ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻳﻀﺎ ﻛﺬﺍ ﰲ "ﺍﳍﺪﺍﻳـﺔ"‪ ،‬ﻗـﺎﻝ ﺍﻟﻌـﻴﲏ‪ :‬ﻭﻣ‪‬ـﻦ ﻳ‪‬ـﺴﺮِﻕ ﺷـﻴﺌﹰﺎ ﻭ ‪‬ﺭﺩ‪‬ﻩ ﻗﹶﺒـ ﹶﻞ‬ ‫)‪(٢‬‬
‫ﺍﳋﹸﺼﻮﻣﺔ ﺃﻭ ‪‬ﻣﹶﻠﻜﹶﻪ ﺑ‪‬ﻌ ‪‬ﺪ ﺍﻟﻘﹶﻀﺎ ِﺀ ﺑِﺎﻟﻘﹶﻄﻊ ﻟﹶﻢ ﻳ‪‬ﻘﻄﹶﻊ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻌﺬﻳﺒ‪‬ﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻭﻛﺬﺍ ﰲ ﻗﻮﻟﻪ‪½ :‬ﺍﳌﻐﻔﺮﺓﹶ ﻟﻪ¼ ﺇﺷﺎﺭﺓﹲ ﺇﻟﻴﻪ ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ﴾[ ﺃﻱ ﻭﳓﻦ ﻧﻌﺘﻘﺪ ﺃﻥ ﺍﳌﻐﻔﺮﺓ ﺗﺎﺑﻌﺔ ﻟﻠﻤـﺸﻴﺌﺔ ﰲ ﺣـﻖ ﻏـﲑ ﺍﻟﺘﺎﺋـﺐ‪ ،‬ﻓﻴ‪‬ـﺪﺧ‪‬ﻞ ﺍﻟـﺴﺎﺭﻕ‪ ‬ﰲ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺐ ﻷﻥ ﺍﻟـﺴﻴﺎﻕ ﻟﻠﻮﻋﻴـﺪ‪ ،‬ﻭﳌﹼـﺎ ﺑـﻴ‪‬ﻦ ﺃﻧـﻪ ﻣﺎﻟـﻚ‬
‫ﻋ‪‬ﻤﻮﻡ ﻗﻮﻟِﻪ ﴿ﻳﻐﻔﺮ ﳌﻦ ﻳﺸﺎﺀ﴾ ﻭﺇﻥ ﱂ ‪‬ﻳﺘ‪‬ﺐ ﺧﻼﻓﺎ ﻟﻠﻤﻌﺘﺰﻟﺔ‪ .‬ﻭﺇﳕﺎ ﻗـﺪ‪‬ﻡ ﺍﻟﺘﻌـﺬﻳ ‪‬‬
‫ﺍﳌﹸﻠﻚ ﹶﺃﻣ‪‬ﺮ ﻧﺒﻴ‪‬ﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺘﻔﻮﻳﺾ ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﻭ ‪‬ﻋ ‪‬ﺪ ِﻡ ﺍﳌﹸﺒﺎﻻ ِﺓ ِﺑﻤ‪‬ﻜﺎﻳ‪‬ﺪﺓِ ﺍﻷﻋﺪﺍﺀ ﻓﻘﺎﻝ‪﴿ :‬ﻳٰـﺄﹶﻳﻬﺎ ﺍﻟﺮﺳـﻮﻝﹸ‪ ...‬ﺇﱁ﴾‪ .‬ﻭﱂ‬
‫ﻒ ﺍﻟﺮ‪‬ﺳﺎﻟﺔ ﰲ ﲨﻴﻊ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﰲ ﻣﻮﺿِﻌ‪‬ﲔ‪ ،‬ﰲ ﻫـﺬﻩ ﺍﻟـﺴﻮﺭﺓِ ﻫـﺬﺍ ﻭﻣـﺎ ﻳـﺄﰐ‪ ،‬ﻭﺑﻘﻴـ ﹸﺔ‬ ‫ﺐ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ِﺑﻮ‪‬ﺻ ِ‬‫ﻳ‪‬ﺨﺎﻃِ ِ‬
‫ﻒ ﺍﻟﻨﺒﻮﺓِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺧﻄﺎﺑﺎﺗِﻪ ﺑِﻮﺻ ِ‬
‫ﻗﻮﻟﻪ‪] :‬ﺻ‪‬ﻨ ‪‬ﻊ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻷﻥ ﺍﳊﺰﻥ ﻻ ﻳ‪‬ﺤﺼﻞﹸ ﻣِﻦ ﺫﻭﺍ‪‬ﻢ ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﻘﻌﻮﻥ ﻓﻴﻪ ﺑﺴﺮﻋﺔ‪ ...‬ﺇﱁ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﻷﻥ ﺍﳌﺴﺎﺭﻋﺔ ﰲ ﺍﻟﺸﻲﺀ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻪ ﺳﺮﻳﻌ ﺎﹰ ﻣﱴ ﻭ‪‬ﺟﺪ ﻓﺮﺻﺔ ﺍﻟﻮﻗﻮﻉ‬ ‫)‪(٦‬‬
‫ﻓﻴﻪ‪ ،‬ﻭﻓﺴﺮ ﺍﻟﻮﻗﻮﻉ‪ ‬ﰲ ﺍﻟﻜﻔﺮ ﺑﺴﺮﻋﺔ ﺑـ ½ﻳ‪‬ﻈﻬﺮﻭﻧﻪ ﺇﺫﺍ ﻭ‪‬ﺟ‪‬ﺪ‪‬ﻭﺍ ﻓﺮﺻﺔ¼ ﻷﻥ ﻛﻔﺮ ﺍﳌﻨﺎﻓﻖ ﺛﺎﺑـﺖ ﻓﻴـﻪ‪ ،‬ﻭﺇﳕـﺎ ﺍﳌـﺴﺎﺭﻋﺔﹸ ﺇﱃ‬
‫ﺇﻇﻬﺎﺭِﻩ‪ ) .‬ﺷﻴﺦ ﺯﺍﺩﻩ‪ ،٥٢٤/٣ ،‬ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ‪‬ﻳﻈ ِﻬ ‪‬ﺮﻭﻧﻪ[ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﺃﻱ ‪‬ﻳﻈﻬﺮﻭﻥ ﺁﺛﺎ ‪‬ﺭﻩ ﺃﻱ ﺍﻷﻣﻮ ‪‬ﺭ ﺍﻟﱵ ‪‬ﺗ ﹶﻘﻮ‪‬ﻳﻪ ِﻣﻦ ﺍﻷﻗـﻮﺍﻝِ ﻭﺍﻷﻓﻌـﺎﻝِ ﻛـﺎﻟﺘ‪ ‬ﻬﻴ‪ِ ‬ﺆ ِﻟ ِﻘﺘـﺎ ِﻝ ﺍﻟـﻨﱯ‬ ‫)‪(٧‬‬
‫ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﹼﻠﻢ‪ ) .‬ﺟﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ﻗﺎﻟﻮﺍ﴾[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭ‪ ‬ﻣﺘﻌ ﻠﱢﻖ ﲟﺎ ﻗﺒ ﻠﹶﻪ ﻣِﻦ ﻓِﻌﻞ ﻏﺎﺋـﺐ ﻻ ﺑــ﴿ ﺍٰﻣﻨ‪‬ـﺎ﴾ ﻟِﻔـﺴﺎﺩِﻩ ﻟﹶﻔﻈـ ﹰﺎ‬ ‫)‪(٨‬‬
‫ﻭﻣﻌﲎ‪ ،‬ﺃﻣ‪‬ﺎ ﻟﻔﻈﺎﹰ ﻓﻸﻥﹼ ﴿ ﺍٰﻣﻨ‪‬ﺎ﴾ ﻣﺘﻜﻠﱢﻢ ﻭﺿﻤﲑ ½ ﺃﻓﻮﺍﻫِﻬﻢ¼ ﻏﺎﺋﺐ ﻓﻠﻮ ﻛﺎﻥ ﻣﺘﻌﻠﱢﻘﺎﹰ ﺑﻪ ﻳ‪‬ﻘﹶﻞﹾ ½ﺑﺄﻓﻮﺍﻫﻨـﺎ¼ ﻭﻫـﻮ ﻇـﺎﻫﺮ‪ ،‬ﻭﺃﻣ‪‬ـﺎ‬
‫ﻣﻌ ‪‬ﲎ ﻓﻸﻧ‪‬ﻪ ﻳﻜﻮﻥ ﻣﻌﲎ ﻗﻮﻟِﻬﻢ ﺣﻴﻨﺌـﺬ ﺃﻥﹼ ﺇﳝﺎ ﻧ‪‬ﻨـﺎ ﺑـﺎﻷَﻓﻮﺍﻩِ ﻻ ﺑـﺎﻟﻘﻠﻮﺏِ ﻣ‪‬ـﻊ‪ ‬ﺃ‪‬ـﻢ ﺍﺩ‪‬ﻋ‪‬ـﻮﺍ ﺃﻧ‪‬ـﺎ ﻣ‪‬ﺨ ﻠِـﺼ‪‬ﻮﻥ ﰲ ﺍﻹﳝـﺎﻥ ﻋﻨـ ‪‬ﺪ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪٤٨‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺳﻤﻌﻮن ِ ْ َ ِ ِ‬
‫ﻟﻠﻜﺬب﴾ اﻟﺬي اﻓﱰﺗﻪ أﺣﺒﺎرﻫﻢ ﲰﺎع‬ ‫ﻳﻦ َ ُ ْ‬
‫ﺎدوا﴾ ﻗﻮم ﴿ َ ُ ْ َ‬ ‫اﻟﺬ ْ َ‬
‫ﻣﻦ ِ‬‫ُﻠﻮﺑ ُ ُ ْﻢ﴾ وﻫﻢ اﳌﻨﺎﻓﻘﻮن ﴿ َو ِ َ‬ ‫﴿ َو َ ْﻟﻢ ُ ْ ِ ْ‬
‫ﺗﺆﻣﻦ ﻗ ُ ْ‬
‫)‪(١‬‬
‫ﺃﻱ ﺍﻟﻘﻮﻡ ﺍﻵﺧﺮﻭﻥ‪١٢.‬ﲨﻞ‬
‫ـﻦ﴾ ﻣـﻦ اﻟﻴﻬـﻮد ﴿ َﻟـ ْـﻢ َﻳـ ْ ُ ْ َ‬
‫ـﺎﺗﻮك﴾ وﻫــﻢ أﻫـﻞ ﺧﻴــﱪ زﱏ ﻓــﻴﻬﻢ‬ ‫ـﻤﻌﻮن﴾ ﻣﻨــﻚ ﴿ ِ َﻟﻘ ـ ْـﻮم ٍ﴾)‪ (٣‬ﻷﺟـﻞ ﻗـﻮم ﴿ َ ِ ﻳ ْـ َ‬
‫ﻗﺒـﻮل ﴿ َﺳـ ُ ْ َ‬
‫?‬ ‫)‪(٢‬‬

‫ﳏﺼﻨﺎن ﻓﻜﺮﻫﻮا رﲨﻬﻤﺎ ﻓﺒﻌﺜﻮا ﻗﺮﻳﻈﺔ ﻟﻴﺴﺄﻟﻮا اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ﺣﻜﻤﻬﻤﺎ ﴿ﻳُ َ ُ ْ َ‬
‫ﻓﻮن اﻟْ َ ِ َ‬
‫ﻠﻢ﴾ اﻟﺬي ﰲ‬ ‫)‪(٤‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻗﻮﻡ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺳﻤﻌﻮن﴾ ﻣﺒﺘﺪﺃ ﺑﺘﻘﺪﻳﺮ ﺍﳌﻮﺻﻮﻑ ﻭ﴿ﻣِﻦ ﺍﻟﺬﻳﻦ﴾ ﺧ ﺒ‪‬ﺮﻩ ﺍﳌﻘـﺪ‪‬ﻡ ﻻ ﺃﻧـﻪ ﻋﻄـﻒ‪ ‬ﻋﻠـﻰ‬ ‫)‪(١‬‬
‫﴿ﺍﻟﺬﻳﻦ﴾ ﺍﻷﻭ‪‬ﻝِ ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤﺎﻉ ﻗﺒﻮﻝٍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺴ‪‬ﻤﺎﻉ ﻳ‪‬ﺘ ‪‬‬
‫ﻀﻤ‪‬ﻦ ﻣﻌﲎ ﺍﻟﻘﺒﻮﻝِ ﻓﻼ ﻳ‪‬ﺮﺩ ﺃ ﱠﻥ ﺍﻟﺴ‪‬ﻤﺎﻉ ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺑﻨﻔﺴﻪ ﻓﻼ ﺣﺎﺟ ﹶﺔ ﺇﱃ ﺍﻟﻼﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﺏ ﻣِـﻦ ﹶﺃﺣﺒـﺎ ِﺭﻫﻢ ﻭ‪‬ﻧﻘﻠﹸـﻪ ﺇﱃ ﻋـﻮﺍ ِﻣﻬﻢ‪،‬‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺳﻤﻌﻮن ﻟﻘﻮﻡ﴾[ ﺃﻱ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻘـﻮﻡ ﻣـﻦ ﺍﻟﻴﻬـﻮﺩ ﳍـﻢ ﺻـﻔﺘﺎﻥ؛ ﺳ‪‬ـﻤﺎﻉ‪ ‬ﺍﻟﻜﹶـ ِﺬ ِ‬ ‫)‪(٣‬‬
‫ﺤﺮ‪‬ﹸﻓﻮﻩ‪ ،‬ﻭﻗﻮﻟﻪ ½ َﻷ ‪‬ﺟﻞ ﻗﻮﻡٍ¼ ﺃﻱ ﻓﻴﻜﻮﻧﻮﺍ ‪‬ﻭﺳﺎﺋﻂﹶ ﺑﻴ‪‬ﻨﻚ ﻭﺑﲔ‪ ‬ﻗﻮﻡ ﺁﺧ‪‬ﺮﻳﻦ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻂﹸ ﻫ‪‬ـﻢ‬ ‫ﻭﺳ‪‬ﻤﺎﻉ‪ ‬ﺍﳊﻖ‪ ‬ﻣﻨﻚ ﻭ‪‬ﻧﻘﹸﻠﻪ ﻷﺣﺒﺎﺭﻫﻢ ِﻟ‪‬ﻴ ‪‬‬
‫ﹸﻗﺮﻳﻈ ﹸﺔ‪ ،‬ﻭﺍﻟﻘﻮ ‪‬ﻡ ﺍﻵﺧ‪‬ﺮﻭﻥ ﻫﻢ ﻳﻬﻮ ‪‬ﺩ ﺧ‪‬ﻴﱪ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﻫﺬﺍ‪ ،‬ﺗﺄﻣﻞ‪ .‬ﻭﻗـﺪ ﲪـﻞ ﺍﳌﻔـﺴ ‪‬ﺮ ﺍﻟـﻼ ‪‬ﻡ ﻋﻠـﻰ ﺍﻟﺘﻌﻠﻴـﻞ‪ ،‬ﻭ ‪‬ﺣ ‪‬ﻤﹶﻠﻬـﺎ‬
‫ﲪﻦ ﰲ "ﻛـﱰ‬ ‫ﻏﲑ‪‬ﻩ ﻋﻠﻰ ﺃ‪‬ﺎ ﲟﻌﲎ ½ ِﻣﻦ¼ ﻛﻤﺎ ﹶﺃﺧ‪ ‬ﹶﺬﻩ ﺇﻣﺎ ‪‬ﻡ ﺃﻫ ِﻞ ﺍﻟﺴﻨ‪‬ﺔ ﺍ‪‬ﺪ‪ ‬ﺩ ﺍﻷﻋﻈ ‪‬ﻢ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿـﺎ ﺧـﺎﻥ ﻋﻠﻴـﻪ ﺭﲪـﺔ ﺍﻟـﺮ ٰ‬
‫ﺍﻹﳝﺎﻥ"‪ ،‬ﻭﺍﳌﻌﲎ ‪‬ﻣﺒﺎِﻟﻐﻮﻥ ﰲ ﻗﺒﻮﻝِ ﻛﻼ ِﻡ ﻗﻮﻡٍ ﺁﺧ‪‬ﺮﻳﻦ‪ .‬ﻭﺃﻣﺎ ﻛﻮ‪‬ﺎ ﻻ ‪‬ﻡ ﺍﻟﺘﻌﻠﻴﻞ ﲟﻌﲎ ﲰ‪‬ﺎﻋﻮﻥ ﻣﻨﻪ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ ﻹﺟ‪‬ـﻞ‬
‫ﻗﻮﻡٍ ﺁﺧ‪‬ﺮﻳﻦ ‪‬ﻭﺟ‪‬ﻬ‪‬ﻮﻫﻢ ‪‬ﻋﻴﻮﻧﹰﺎ ِﻟ‪‬ﻴ‪‬ﺒﻠﱢﻐﻮﻫﻢ ﻣﺎ ‪‬ﺳ ِﻤﻌﻮﺍ ﻣﻨﻪ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ‪ ،‬ﺃﻭ ﻛﻮ‪‬ـﺎ ﻣﺘﻌﻠﱢﻘـﺔ ﺑﺎﻟﻜـﺬﺏ ﻋﻠـﻰ ﺃﻥﹼ ﴿ﺳـﻤﻌﻮن﴾‬
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‫ﻼ‪) .‬ﲨﻞ‪ ،‬ﺻﺎﻭﻱ(‬ ‫ﺍﻟﺜﺎﱐﹶ ﻣﻜﺮ‪‬ﺭ ﻟﻠﺘﺄﻛﻴﺪ ﲟﻌﲎ ﲰ‪‬ﺎﻋﻮﻥ ﻟ‪‬ﻴﻜ ِﺬﺑﻮﺍ ﻟﻘﻮﻡ ﺁﺧ‪‬ﺮﻳﻦ ﻓﻼ ‪‬ﻳﻜﺎ ‪‬ﺩ ‪‬ﻳﺴﺎ ِﻋ ‪‬ﺪﻩ ﺍﻟﻨﻈ ‪‬ﻢ ﺍﻟﻜﺮﱘ‪ ‬ﺃﺻ ﹰ‬
‫ﺼﻨﺎﻥ[ ﺃﻱ ﺷﺮﻳﻔﺎﻥ ﻓﻴﻬﻢ‪ ،‬ﺃﻱ ﺯ‪‬ﱏ ﺷﺮﻳﻒ ﺑﺸﺮﻳﻔﺔ ﻭﳘﺎ ﳏﺼﻨﺎﻥ‪ ،‬ﻭ ‪‬ﺣﺪ‪‬ﳘﺎ ﰲ ﺍﻟﺘـﻮﺭﺍﺓ ﺍﻟـﺮﺟ ‪‬ﻢ‪ ،‬ﻭﻗﻮﻟـﻪ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺯ‪‬ﻧـٰﻰ ﻓﻴﻬﻢ ‪‬ﻣﺤ ‪‬‬ ‫)‪(٤‬‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻋـﻦ ﺫﻟـﻚ‪ ،‬ﻭﻗـﺎﻟﻮﺍ‪ :‬ﺇﻥﹾ‬ ‫ﲨﻬﻤﺎ¼ ﺃﻱ ِﻟﺸﺮﻓﻬﻤﺎ‪ ،‬ﻓﺒﻌﺜﻮﺍ ‪‬ﺭ ‪‬ﻫﻄﹰﺎ ﻣﻨﻬﻢ ﺇﱃ ‪‬ﺑِﻨﻲ ﹸﻗ ‪‬ﺮ ‪‬ﻳﻈﹶ ﹶﺔ ِﻟ‪‬ﻴﺴﹶﺄﹸﻟﻮﺍ ﺍﻟﻨ ‪‬‬ ‫½ﻓ ﹶﻜ ِﺮ ‪‬ﻫﻮﺍ ‪‬ﺭ ‪‬‬
‫ﳉﻠﹾﺪ ﻭﺍﻟﺘﺤﻤﻴ ِﻢ ﻓﺎﻗﺒ‪‬ﻠﻮﺍ‪ ،‬ﻭﺇﻥ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻛﻢ ﺑﺎﻟﺮ‪ ‬ﺟ ِﻢ ﻓﻼ ‪‬ﺗﻘ‪‬ﺒﻠﻮﺍ‪ ،‬ﻭﹶﺃﺭﺳ‪‬ﹸﻠﻮﺍ ﺍﻟﺰﺍِﻧ‪‬ﻴـ‪‬ﻴﻦ ‪‬ﻣ ‪‬ﻌﻬﻢ‪ ،‬ﻓﹶﺄ ‪‬ﻣ ‪‬ﺮﻫﻢ ﺍﻟـﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ‬ ‫ﹶﺃ ‪‬ﻣﺮ‪‬ﻛﻢ ﺑﺎ ﹶ‬
‫ﺻ ‪‬ﻮ ِﺭﻳﺎ ﻭ ‪‬ﻭﺻ‪ ‬ﹶﻔﻪ ﻟـﻪ‪ ،‬ﻓﻘـﺎﻝ ﺍﻟـﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﺑﺎﻟﺮ‪ ‬ﺟ ِﻢ ﹶﻓﹶﺄ‪‬ﺑﻮﺍ‪ ،‬ﻓﻘﺎﻝ ﺟﱪﻳ ﹸﻞ ﻟﻪ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ‪ِ :‬ﺍﺟ ‪‬ﻌﻞﹾ ‪‬ﺑﻴ‪‬ﻨﻚ ﻭﺑﻴ‪‬ﻨﻬﻢ ﺍﺑ ‪‬ﻦ ‪‬‬
‫ﺻﻮ ِﺭﻳﺎ؟ ﻗﺎﻟﻮﺍ ‪‬ﻧﻌﻢ‪ ،‬ﻭﻫﻮ ﺃﹶﻋﻠ ‪‬ﻢ ﻳﻬﻮﺩﻱ‪ ‬ﻋﻠﻰ ﻭﺟـﻪ ﺍﻷﺭﺽ ﲟـﺎ ﰲ ﺍﻟﺘـﻮﺭﺍﺓِ‪ ،‬ﻗـﺎﻝ‬ ‫ﺾ ﹶﺃﻋﻮ ‪‬ﺭ ‪‬ﻳﻘﺎﻝ ﻟﻪ ﺍﺑ ‪‬ﻦ ‪‬‬
‫ﻭﺳﻠﹼﻢ ﻫﻞ ‪‬ﺗﻌ ِﺮﻓﻮﻥ ﺷﺎﺑ‪‬ﺎ ﹶﺃﺑﻴ ‪‬‬
‫ﺻﻮﺭﻳﺎ؟ ﻗﺎﻝ ‪‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ ﻭﺃﻧﺖ ﺃﹶﻋﻠ ‪‬ﻢ ﺍﻟﻴﻬـﻮﺩ؟‬ ‫ﻀﺮ‪‬ﻭﻩ‪ ،‬ﻓ ﹶﻔ ‪‬ﻌﹸﻠﻮﺍ ﻓﺄﺗﺎﻫﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧﺖ ﺍﺑ ‪‬ﻦ ‪‬‬ ‫ﻓﹶﺄ ‪‬ﺭﺳِﹸﻠﻮﺍ ﺇﻟﻴﻪ ﻓﹶﺄ ‪‬ﺣ ِ‬
‫ﻗﺎﻝ ﻛﺬﻟﻚ ‪‬ﻳﺰﻋﻤﻮﻥ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﳍﻢ ﹶﺃﺗ‪‬ﺮﺿ‪‬ﻮ ﹶﻥ ﺑﻪ ‪‬ﺣ ﹶﻜﻤﹰﺎ؟ ﻗـﺎﻟﻮﺍ ‪‬ﻧﻌـﻢ‪ .‬ﻗـﺎﻝ ﺍﻟـﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻟـﻪ‬
‫ﺠ ‪‬ﺪﻭﻥ ﰲ ﻛﺘﺎِﺑﻜﻢ ﺍﻟﺮﺟ ‪‬ﻢ ﻋﻠﻰ ‪‬ﻣﻦ ﹸﺃﺣـﺼِ ‪‬ﻦ؟‬ ‫ﻕ ﺁﻝﹶ ﻓﺮﻋﻮ ﹶﻥ‪ ،‬ﻫﻞ ‪‬ﺗ ِ‬ ‫ﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟ ‪‬ﻪ ﺇﻻﹼ ﻫﻮ ﺍﻟﺬﻱ ﹶﻓﹶﻠ ‪‬ﻖ ﺍﻟﺒﺤ ‪‬ﺮ ﻭﹶﺃﳒﺎ ﹸﻛﻢ ﻭﹶﺃﻏﺮ ‪‬‬ ‫ﺸ ‪‬ﺪ ‪‬ﻙ ﺍ َ‬
‫ﹶﺃﻧ ‪‬‬
‫ﺐ ﻋﻠﻴﻪ ‪‬ﺳ ﹶﻔﹶﻠ ﹸﺔ ﺍﻟﻴﻬـﻮ ِﺩ‪ ،‬ﻓﻘـﺎﻝ‬ ‫ﺕ ﻣﺎ ﺍﻋﺘﺮﻓﺖ‪ ،‬ﻓ ‪‬ﻮﹶﺛ ‪‬‬ ‫ﺖ ﺃﻭ ﻏﻴ‪‬ﺮ ‪‬‬
‫ﺸﻴﺖ‪ ‬ﹶﺃﻥ ‪‬ﺗﺤﺮﻗﲏ ﺍﻟﺘﻮﺭﺍ ﹸﺓ ﺇﻥﹾ ﹶﻛ ﹶﺬﺑ ‪‬‬ ‫ﻗﺎﻝ ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ‪ .‬ﻭﺍﻟﺬﻱ ﺫﹶﻛﺮ‪‬ﺗِﻨﻲ ﺑﻪ ﻟﻮﻻ ﺧ‪ِ ‬‬
‫ﺏ‪ ،‬ﰒ ﺳﺄﻝ ﺍﻟﻨﱯ‪ ‬ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻦ ﺃﺷـﻴﺎ َﺀ ﻛـﺎﻥ ‪‬ﻳﻌ ِﺮﹸﻓﻬـﺎ ﻣِـﻦ ﹶﺃﻋﻼﻣِـﻪ ﻓﺄﺟﺎﺑـﻪ ﻋﻨـﻬﺎ‬ ‫ﺧِﻔﺖ‪ ‬ﺇﻥ ﹶﻛﺬﹼﺑ‪‬ﺘﻪ ﹶﺃﻥ ‪‬ﻳ ِﱰ ﹶﻝ ﻋﻠﻴﻨﺎ ﺍﻟﻌﺬﺍ ‪‬‬
‫ﻓﺄﺳﻠﻢ‪ ،‬ﻭﹶﺃﻣﺮ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﺎﻟﺰﺍﻧﻴﲔ ﻓ ‪‬ﺮﲨﺎ ﻋﻨﺪ ﺑﺎﺏ ﺍﳌﺴﺠﺪ‪) .‬ﲨﻞ(‪ ،‬ﻭﻗﺎﻝ ﺍﻟـﺼﺎﻭﻱ ﺭﲪـﻪ ﺍﷲ ﺗﻌـﺎﱃ‪ :‬ﻫﻜـﺬﺍ‬
‫ﺫﹶﻛﺮ ﺷﻴﺨ‪‬ﻨﺎ ﺍﻟﺸﻴﺦ‪ ‬ﺍﳉﹶﻤ ﹸﻞ ﻋﻦ ﹶﺃﰊ ﺍﻟﺴﻌﻮﺩ ﻭﱂ ‪‬ﻧ ‪‬ﺮﻫﺎ ﻓﻴﻪ‪ ،‬ﻭﻟﻜﻦ ‪‬ﺗﻘﺪ‪‬ﻡ ﻟﻨﺎ ﺃﻥﹼ ﺍﺑﻦ ﺻ‪‬ﻮ ِﺭﻳﺎ ﹸﺃﰐ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﻗﹶـﺮﹶﺃ ﻣـﺎ ﻗﹶﺒـ ﹶﻞ ﺁﻳـ ِﺔ ﺍﻟـﺮ‪ ‬ﺟ ِﻢ‬
‫ﻀ ‪‬ﺢ ﻫﻮ ﻭﺃﺻﺤﺎ‪‬ﺑﻪ‪ ،‬ﻓﹶﻠﻌﱠﻠﻬﻤـﺎ ﺭﻭﺍﻳﺘـﺎﻥ ﰲ ﺇﺳـﻼ ِﻣﻪ‬ ‫ﻭﻣﺎ ﺑﻌ ‪‬ﺪﻫﺎ‪ ،‬ﻭ ‪‬ﻭﺿ‪ ‬ﻊ ﻳ ‪‬ﺪﻩ ﻋﻠﻴﻬﺎ ﻭﱂ ‪‬ﻳﻘﺮﺃﻫﺎ‪ ،‬ﻓﻨﺒ‪‬ﻬﻪ ﻋﻠﻴﻬﺎ ﻋﺒ ‪‬ﺪ ﺍﷲ ﺑ ‪‬ﻦ ﺍﻟﺴﻼﻡ ﻓﺎﻓ‪‬ﺘ ‪‬‬
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‫‪٤٩‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫? ﺃﻱ ﻳﻬﻮﺩ ﺧﻴﱪ‪١٢.‬ﺻﺎﻭﻱ ? ﻭﻫﻢ ﻗﺮﻳﻈﺔ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﺘﻢ‬ ‫ﻘﻮﻟﻮن﴾ ﳌﻦ أرﺳﻠﻮﻫﻢ ﴿ ِ ْ‬
‫ان ا ُْوﺗ ِ ْ ُ ْ‬ ‫ﻣﻮاﺿ ِﻌ ٖ ﴾ اﻟﱵ وﺿﻌﻪ اﷲ ﻋﻠﻴﻬﺎ‪ ،‬أي ﻳﺒﺪﻟﻮﻧﻪ ﴿ َ ُ ْ ُ ْ َ‬ ‫اﻟﺘﻮراة ﻛﺂﻳﺔ اﻟﺮﺟﻢ ﴿ ِﻣﻦ َ ْ ِ‬
‫ﻌﺪ َ َ ِ‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫ﺃﻱ ﺑﺎﻟﺮﺟﻢ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﻟــﻢ ُ ْ َ ْ ُ‬ ‫ــﺬا﴾ اﳊﻜــﻢ اﳌﺤ ـﺮف أي اﳉﻠــﺪأي أﻓﺘــﺎﻛﻢ ﺑــﻪ ﳏﻤــﺪ ﴿ َﻓﺨ ُ ْ ُ‬
‫ُــﺬوه﴾ ﻓــﺎﻗﺒﻠﻮه ﴿ َو ِ ْ‬ ‫ٰ َ‬
‫>‬
‫ﺗﺆﺗــﻮه﴾ ﺑــﻞ أﻓﺘــﺎﻛﻢ ﲞﻼﻓــﻪ‬ ‫ان ْ‬
‫)‪(٣‬‬
‫ﺃﻱ ﰲ ﺩﻓﻊ ﺍﻟﻔﺘﻨﺔ ﻋﻨﻪ‪١٢.‬ﲨﺎﻟﲔ‬
‫)‪ (٥‬ﻳﻦ‬ ‫َﺎﺣﺬروا﴾ أن ﺗﻘﺒﻠﻮه ﴿ َو َ ْ‬
‫?‬
‫اﻟﺬ ْ َ َ ْﻟﻢ‬
‫ﻚ ِ‬ ‫ﺷﻴـ ًﺌﺎ﴾ ﰲ دﻓﻌﻬﺎ ﴿ا ُوﻟٓ ٰ ِ َ‬ ‫ﺗﻤﻠﻚ َﻟ ٗ ِ َ‬
‫ﻣﻦ اﷲ ِ َ ْ‬ ‫ﻳﺮد ِاﷲُ ﻓ ِ ْ َ َ‬
‫ﻨﺘ ٗ ﴾ إﺿﻼ ﻟﻪ)‪َ ﴿ (٤‬ﻓﻠ َْﻦ َ ْ ِ َ‬ ‫ﻣﻦ ِ‬ ‫﴿ﻓ ْ َ ُ ْ‬
‫ﺧﺰي﴾ ذل ﺑﺎﻟﻔﻀﻴﺤﺔ)‪ (٧‬واﳉﺰﻳﺔ﴿و َﻟ ُ ْﻢ ِﰱ ْاﻻ ٰ ِ َ ة ِ‬ ‫ُﻠﻮﺑَ ُ ْﻢ﴾ ﻣﻦ اﻟﻜﻔﺮ وﻟﻮ أراده ﻟﻜﺎن ﴿ َﻟ ُ ْﻢ ِ ْ َ‬
‫اﻟﺪﻧﻴﺎ ِ ْ ٌ‬
‫)‪(٦‬‬
‫ان َﻳﻄ َﺮ ﻗ ُ ْ‬
‫ﷲَْ‬ ‫ﻳﺮد ِ ا ُ‬
‫ُِ‬
‫ﺟﺎءوك﴾‬ ‫ﻟﻠﺴﺤﺖِ ﴾ ﺑﻀﻢ اﳊﺎء وﺳﻜﻮ‪‬ﺎ أي اﳊﺮام ﻛﺎﻟﺮﺷﺎ ﴿ﻓ ِ ْ‬
‫َﺎن َ ٓ ُ ْ َ‬ ‫ﻠﻮن ِ ُ‬ ‫ﺳﻤﻌﻮ َن ِ ْ َ ِ ِ‬
‫ﻟﻠﻜﺬب َا ُ ْ َ‬ ‫ﻋﻈﻴﻢ )‪ ﴾(۴۱‬ﻫﻢ ﴿ َ ُ ْ‬ ‫ََ ٌ‬
‫ﻋﺬاب َ ِ ْ ٌ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﻋﻨ ُ ْﻢ﴾ ﻫﺬا اﻟﺘﺨﻴﲑ ﻣﻨﺴﻮخ ﺑﻘﻮﻟـﻪ ﴿َوأَ ِن ْ‬

‫اﺣُﻜـْﻢ ﺑَ ْـَﻨ ُ ْﻢ﴾ اﻵﻳـﺔ‪ ،‬ﻓﻴﺠـﺐ اﳊﻜـﻢ‬ ‫ﻟﺘﺤﻜﻢ ﺑﻴﻨﻬﻢ ﴿ﻓ ْ ُ ْ‬
‫َﺎﺣﻜﻢ ﺑَ ْ َﻨ ُ ْﻢ َ ْاو َا ْ ِ ْض َ ْ‬
‫)‪(١١‬‬

‫ﷲ ﺗﻌﺎﱃ‪ :‬ﱂ ‪‬ﻳﺼﺢ‪ ‬ﺇﺳﻼ ‪‬ﻣﻪ ﺑﻞ ﺧﻼﹸﻓﻪ‪.‬‬

‫ﺏ ‪‬ﺭ ِﺣ ‪‬ﻤﻪ ﺍ ُ‬
‫ﻭ ‪‬ﻋ ‪‬ﺪ ِﻣﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸ‪‬ﻬﺎ ‪‬‬
‫ﻀﻌ‪‬ﻮﺍ ﻏﲑ‪‬ﻩ ﻣ‪‬ﻜﺎﻧ‪‬ﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ‪‬ﻳﺒﺪ‪‬ﹸﻟﻮﻧﻪ[ ﺑﹶﺄﻥ ﻳ‪‬ﺰﻳﻠﻮﻩ ﻣِﻦ ﻣ‪‬ﻮ ِ‬
‫ﺿﻌِﻪ ﻭ‪‬ﻳ ‪‬‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﻟﻤ‪‬ﻦ ﺃﹶﺭ ‪‬ﺳﻠﹸﻮﻫﻢ[ ﺃﹶﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣ‪‬ﺬﻑِ ﺍﳌﹶﻔﻌﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳊﹸﻜ ‪‬ﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﹸﺸﺎﺭِ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺿﻼﻟﹶﻪ[ ﺍﻷَﻭﱃ ﺿ‪‬ﻼﻟﹶﻪ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳ‪‬ﻮﺻ‪ ‬‬
‫ﻒ ﺑﻪ ﺍﳌﺨﻠﻮﻕ‪ ‬ﻭﺍﻟﺬﻱ ﺗ‪‬ﺘﻌﱠﻠ ‪‬ﻖ ﺑﻪ ﺍﻹﺭﺍﺩﺓﹸ‪ ،‬ﻭﻗﺪ ‪‬ﻋﺒ‪ ‬ﺮ ﺑﻪ ﻏﲑ‪‬ﻩ‪) .‬ﲨﻞ(‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻭﻟﺌﻚ﴾[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﺬﻛﻮﺭِﻳﻦ ﻣﻦ ﺍﳌﻨﺎﻓ ِﻘﲔ ﻭﺍﻟﻴﻬﻮ ِﺩ‪ ،‬ﻭﻣﺎ ﰲ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ِﻣﻦ ﻣﻌﲎ ﺍﻟﺒ‪‬ﻌ ِﺪ ﻟﻺﻳﺬﺍﻥ ِﺑ‪‬ﺒﻌـ ِﺪ ‪‬ﻣ ِﱰﻟـِﺘﻬﻢ ﰲ‬ ‫)‪(٥‬‬
‫ﷲ ﺃﻥ ‪‬ﻳﻄﻬﺮ ﻗﻠﻮ‪‬ﺑﻬﻢ﴾ ﺃﻱ ِﻣﻦ ِﺭﺟﺲ ﺍﻟﻜﻔ ِﺮ ﻭ ‪‬ﺧﺒـﺚ ﺍﻟـﻀﻼﻟ ِﺔ ﻻ‪ِ‬ﻤ‪‬ـﺎ ِﻛ ِﻬﻢ‬ ‫ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻫﻮ ﻣﺒﺘﺪﺃ‪ ،‬ﺧ‪‬ﺒ ‪‬ﺮﻩ ﻗﻮﹸﻟﻪ ﺗﻌﺎﱃ ﴿ﺍﻟﺬﻳﻦ ﱂ ‪‬ﻳﺮﺩ ﺍ ُ‬
‫ﻓﻴﻬﻤﺎ ﻭﺇﺻﺮﺍ ِﺭﻫﻢ ﻋﻠﻴﻬﻤﺎ ﻭﺇﻋﺮﺍﺿِﻬﻢ ‪‬ﻋﻦ ﺻ‪‬ﺮﻑِ ﺍﺧﺘﻴﺎ ِﺭﻫﻢ ﺇﱃ ‪‬ﺗﺤﺼﻴ ِﻞ ﺍ ِﳍﺪﺍﻳ ِﺔ ﺑﺎﻟﻜﻠﹼﻴﺔ ﻛﻤـﺎ ‪‬ﻳﻨﺒـﺊﹸ ﻋﻨـﻪ ‪‬ﻭﺻـ ﹸﻔﻬﻢ ﺑﺎﳌﹸـﺴﺎ ‪‬ﺭ ‪‬ﻋ ِﺔ ﰲ‬
‫ﺴﻮ ِﺀ ﺍﺧﺘﻴـﺎ ِﺭﻫﻢ ﻭﻗﹸـﺒﺢِ‬ ‫ﺍﻟﻜﻔ ِﺮ ﺃﻭ‪‬ﻻﹰ ﻭﺷ‪‬ﺮﺡ‪ ‬ﻓﻨﻮ ِﻥ ﺿﻼﻟِﺘﻬﻢ ﺁﺧِﺮﹰﺍ‪ ،‬ﻭﺍﳉﻤﻠ ﹸﺔ ﺍﺳﺘﺌﻨﺎﻑ ﻣﺒﲔ ﻟﻜـﻮﻥ ﺇﺭﺍﺩﺗِـﻪ ﺗﻌـﺎﱃ ِﻟ ِﻔﺘﻨﺘـﻬﻢ ﻣﻨﻮﻃـ ﹰﺔ ﺑِـ ‪‬‬
‫ﳌﻮ ِﺟﺐ ﳍﺎ ﻻ ﻭﺍﻗﻌ ﹰﺔ ﻣﻨﻪ ﺗﻌﺎﱃ ﺍﺑﺘﺪﺍﺀً‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬‫ﺻ‪‬ﻨﻴﻌﻬﻢ ﺍ ﹸ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﹶﻟﻮ ﹶﺃﺭﺍ ‪‬ﺩﻩ ﹶﻟ ﹶﻜﺎ ﹶﻥ[ ﺍﺳﺘﺪﻻﻝﹲ ﻋﻠﻰ ﺍﻟﻨﻔﻲ ﺍﳌﺬﻛﻮ ِﺭ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﻛﻴﻨﻮﻧِﺘﻪ ﻣﻌﻠﻮﻡ‪ ‬ﺑﺎﳌﺸﺎ ‪‬ﻫﺪﺓ‪) .‬ﲨﻞ(‬ ‫)‪(٦‬‬
‫ﺤ ِﺔ[ ﺃﻱ ﻟﻠﻤﻨﺎﻓﻘﲔ ﺑﻈﻬﻮﺭ ﻧﻔﺎﻗﻬﻢ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻗﻮﹸﻟﻪ ½ﻭﺍﳉﺰﻳ ِﺔ¼ ﺃﻱ ﻟﻠﻴﻬﻮ ِﺩ‪) .‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹸﺫﻝﱞ ِﺑﺎﻟ ﹶﻔﻀِﻴ ‪‬‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﻢ[ ﺑﻴ‪‬ﻦ ﺑﻪ ﺃﻥﹼ ﴿ ﺳﻤﻌﻮن ﻟﻠﻜﺬب ﴾ ﺧ‪ ‬ﺒ‪‬ﺮ‪ ‬ﳌﺒﺘﺪﺃ ﳏﺬﻭﻑٍ‪ ،‬ﻭﻛﺮ‪‬ﺭ ﺗﺄﻛﻴﺪﺍﹰ ﻟِﻤ‪‬ﺎ ﻗﹶﺒﻠﹶﻪ ﻭﲤﻬﻴﺪﺍﹰ ﻟِﻤﺎ ﺑ‪‬ﻌﺪ‪‬ﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﺖ ﲦﺎﻧﻴـﺔﹲ‪ ،‬ﺭﺷـﻮﺓﹸ ﺍﳊـﺎﻛﻢ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺳﻤﻌﻮن ﻟﻠﻜﺬب أ ﻠﻮن ﻟﻠﺴﺤﺖ﴾[ ﻓﺴﺮﻩ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺑﺎﻟﺮﺷﻮﺓ‪ ،‬ﻭﻋﻦ ﻋﻠ ‪‬ﻲ ﻗﺎﻝ ﺃﺑﻮﺍ ‪‬‬
‫ﺏ ﺍﻟﺴﺤ ِ‬ ‫)‪(٩‬‬
‫ﺐ ﺍﳊﺠ‪‬ﺎﻡ ﻭﺃﹶﺟ ‪‬ﺮ ﺍﻟﻜﺎﻫﻦ ﻭﲦ ‪‬ﻦ ﺍﻟ‪‬ﺒﻐِﻲ‪) .‬ﺍﻹﻛﻠﻴﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺴ ‪‬‬
‫ﺐ ﻭ ﹶﻛ ‪‬‬
‫ﺤ ِﻞ ﻭﲦ ‪‬ﻦ ﺍﳌﻴﺘ ِﺔ ﻭﲦ ‪‬ﻦ ﺍﳋﻤﺮ ﻭﲦ ‪‬ﻦ ﺍﻟﻜﻠ ِ‬
‫ﺐ ﺍﻟ ﹶﻔ ‪‬‬
‫ﺴ ‪‬‬
‫ﻭ ‪‬ﻋ ‪‬‬
‫ﺤﺖ‪ ‬ﻋﻤ ‪‬ﺮ ﺻﺎﺣِﺒﻪ‪ ) .‬ﺟﻤﻞ(‬
‫ﺕ ﺍﻟﱪﻛ ِﺔ ﺃﻭ ﻷﻧﻪ ‪‬ﻳﺴ ‪‬‬
‫ﺤﻮ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﳊﺮﺍﻡِ[ ﻣﺄﺧﻮﺫ ﻣِﻦ ½ﺳ‪ ‬‬
‫ﺤﺘ‪‬ﻪ¼ ﺇﺫﺍ ﺍﺳﺘﺄﺻﻠﹶﻪ‪ ،‬ﺳ‪‬ﻤ‪‬ﻲ ﺑﻪ ﻷﻧﻪ ‪‬ﻣﺴ ‪‬‬ ‫)‪(١٠‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻨﺴﻮﺥ[ ﻟﻴﺲ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓِ ﻣﻨﺴﻮﺥ‪ ‬ﺇﻻﹼ ﻫﺬﺍ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١١‬‬

‫‪٥٠‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺑﻴﻨﻬﻢ إذا ﺗﺮاﻓﻌﻮا إﻟﻴﻨﺎ وﻫﻮ أﺻﺢ ﻗﻮﱄ اﻟﺸﺎﻓﻌﻲ)‪ (١‬ﻓﻠﻮ ﺗﺮاﻓﻌﻮا إﻟﻴﻨﺎ ﻣﻊ ﻣﺴﻠﻢ وﺟﺐ إﲨﺎﻋﺎ ﴿َو إ ِْن ُ ْﻌﺮ ِ ْض َﻋْﻨ ُْﻢ َﻓ َﻠْﻦ ُ ْو َك‬
‫اﻟﻤﻘﺴﻄ ْ َ )‪ ﴾(۴۲‬اﻟﻌﺎدﻟﲔ ﰲ اﳊﻜﻢ‪ ،‬أي ﻳﺜﻴﺒﻬﻢ‬ ‫ﻳﺤﺐ ْ ُ ْ ِ ِ‬
‫ﺑﺎﻟﻘﺴﻂ﴾ ﺑﺎﻟﻌـﺪل)‪ِ ﴿ (٢‬ان اﷲَ ُ ِ‬ ‫َﺷْﻴ ًﺌﺎ َو إ ِْن َﺣﻜَ ْﻤَﺖ﴾ ﺑﻴﻨﻬﻢ ﴿ﻓ ْ ُ ْ‬
‫َﺎﺣﻜﻢ ﺑَ ْ َﻨ ُ ْﻢ ِ ْ ِ ْ ِ‬
‫ﺃﻱ ﺇﻳﻘﺎﻉ ﻟﻠﻤﺨﺎﻃﺐ ﰲ ﺍﻟﻌﺠﺐ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﺗﻌﺠﻴﺐ أي ﻟﻢ ﻳﻘﺼﺪوا ﺑﺬﻟﻚ ﻣﻌﺮﻓﺔ اﳊﻖ ﺑﻞ ﻣﺎ ﻫﻮ‬ ‫اﻟﺘﻮر ُﺔ ِ ْﻓﻴ َ ﺎ ُ ْ ُ‬
‫ﺣﻜﻢ اﷲِ﴾ ﺑﺎﻟﺮﺟﻢ اﺳﺘﻔﻬﺎم‬ ‫ِﻨﺪ ُُﻢ ْ ٰ‬
‫ﻳﺤﻜﻤﻮﻧﻚ َو ﻋ ْ َ‬ ‫﴿ َو َ ْ َ‬
‫ﻛﻴﻒ ُ َ ُ ْ َ َ‬
‫?‬
‫ﻧـــــــــــــــــ‬
‫ﻧـــــــ ﺗﻌﺠﺐ‬

‫ﻭﻫﻮ ﺍﳉﻠﺪ‪١٢.‬ﺻﺎﻭﻱ‬ ‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺣﻜﻢ ﺍﷲ‪١٢.‬ﲨﺎﻟﲔ‬

‫>‬

‫ذﻟـﻚ﴾ اﻟﺘﺤﻜـﻴﻢ﴿ َو َ ۤ‬
‫ﻣـﺎ‬ ‫ﻳﺘﻮﻟﻮن﴾ ﻳﻌﺮﺿﻮن ﻋﻦ ﺣﻜﻤﻚ ﺑﺎﻟﺮﺟﻢ اﳌﻮاﻓﻖ ﻟﻜﺘـﺎﺑﻬﻢ ﴿ ِﻣـﻦ َ ْ ِ‬
‫ﻌـﺪ ٰ ِ َ‬ ‫أﻫﻮن ﻋﻠﻴﻬﻢ ﴿ ُﺛﻢ َ َ َ ْ َ‬
‫?‬

‫ﻴﻮن﴾‬ ‫ﻧﻮر﴾ ﺑﻴﺎن ﻟﻸﺣﻜﺎم ﴿ َ ْ ُ ُ‬

‫ﻳﺤﻜﻢ ﺑ ِ َﺎ اﻟﻨ ِ ْ َ‬ ‫اﻟﺘﻮر َﺔ ِ ْﻓﻴ َ ﺎ ًُﺪى﴾ ﻣﻦ اﻟﻀﻼﻟﺔ ﴿و ُ ْ ٌ‬
‫اﻧﺰﻟﻨﺎ ْ ٰ‬ ‫ﺑﺎﻟﻤﺆﻣﻨ ِ ْ َ )‪ۤ ِ ﴿﴾(۴۳‬‬
‫اﻧﺎ َ ْ َ ْ َ‬ ‫ﻚ ِ ُْْ ِ‬
‫ُوﻟ ٰ ِ َ‬
‫ا ٓ‬
‫ﻉ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫ﻉ‬
‫?ﻣﺘﻌﻠﻖ ﺑـ ½ﳛﻜﻢ¼‪١٢.‬ﲨﻞ‬
‫ﺣﺒﺎر﴾)‪ (٨‬اﻟﻔﻘﻬﺎء‬ ‫ﺑﻨﻴﻮن﴾اﻟﻌﻠﻤﺎء ﻣﻨﻬﻢ ﴿ َو ْاﻻ َ ْ َ ُ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﺎدوا َو اﻟﺮ ِ ْ َ‬ ‫ﻟﻠﺬ ْ َ‬
‫اﺳﻠ ُ َْﻤﻮا﴾ اﻧﻘﺎدوا ﷲ ﴿ ِ ِ‬ ‫ﻳﻦ َ ْ‬ ‫ﻣﻦ ﺑﲏإﺳﺮاﺋﻴﻞ ﴿ ِ‬
‫اﻟﺬ ْ َ‬
‫)‪(٩‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﺐ ﻣﻄﻠﻘﹰﺎ‪ .‬ﻭﻗﻮﻟﹸﻪ ½ ‪‬ﻣ ‪‬ﻊ ﻣﺴﻠﻢ¼ ﺃﻱ ﺑـﺄﻥ ﻛﺎﻧـﺖِ ﺍﻟـﺪﻋﻮﻯ ﺑ‪‬ـﲔ‪ ‬ﻣـﺴﻠﻢ ﻭ‬ ‫ﺻﺢ‪ ‬ﻗﹶﻮﹶﻟ ِﻲ ﺍﻟﺸﺎﻓِﻌﻲ‪ [‬ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔ ﹶﺔ ‪‬ﻳ ِ‬
‫ﺠ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ ﹶﺃ ‪‬‬ ‫)‪(١‬‬
‫ﻛﺎﻓﺮ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ‪ ،‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻌﺪﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﻌﲎ ﺍﻟﻘِﺴﻂ‪) .‬ﺍﻟﺸﻬﺎﺏ‪] (٢٢/٣ ،‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﻀﻼﻟﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌ ﻠﱢﻖ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻧﻮﺭ﴾[ ﰲ ﺍﻟﻜﻼﻡ ﺍﺳﺘﻌﺎﺭﺓ ﻣﺼﺮﺣﺔ ﺣﻴﺚ ﺷ‪‬ﺒ‪‬ﻬﺖِ ﺍﻷﺣﻜﺎ ‪‬ﻡ ﺑﺎﻟﻨﻮﺭ ِﺑ ‪‬‬
‫ﺠﺎ ِﻣﻊ ﺍﻻﻫﺘﺪﺍﺀ ﰲ ﻛﻞﹼ‪ ،‬ﻭﺍﺳ‪‬ﺘﻌﲑ ﺍﺳـ ‪‬ﻢ ﺍﳌﹸـﺸﺒ‪‬ﻪ ﺑـﻪ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟﻠ ‪‬ﻤﺸﺒ‪‬ﻪ‪ ،‬ﻭﺣﻴﺚ ﺃﹸﺭِﻳ ‪‬ﺪ ﺑـﺎﻟﻨﻮﺭ ﺍﻷﺣﻜﺎ ‪‬ﻡ‪ ،‬ﻓﺎﳌﺮﺍ ‪‬ﺩ ﺑـﺎﳍﺪﻯ ﺍﻟﺘﻮﺣﻴ ‪‬ﺪ‪ ،‬ﻓﺎﻟ ‪‬ﻌﻄﻒ ﻣﻐﺎِﻳﺮ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ ‪] :‬ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ‪ ‬ﻟﻠﻌﻬـﺪ ﻻ ﻟﻼﺳـﺘﻐﺮﺍﻕ ﻓـﻼ ﻳ‪‬ـﺮِﺩ‪ ‬ﺃﻥﹼ ﻧ‪‬ﺒﻴ‪‬ﻨـﺎ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ‪ ‬ﱂ ﻳﻜـﻦ ﻣـﺄﻣﻮﺭﹰﺍ‬ ‫)‪(٥‬‬
‫ﺑﺎﳊﹸﻜﻢ ‪‬ﺎ ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﻟﺬﻳﻦ ﺃﺳﻠﻤﻮﺍ﴾[ ﺻﻔﺔﹲ ﹸﺃﺟ ِﺮ‪‬ﻳﺖ‪ ‬ﻋﻠﻰ ﺍﻟﻨﺒﻴﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻋﻠﻰ ﺳـﺒﻴﻞ ﺍﳌﹶـ ‪‬ﺪﺡ ‪‬ﺩﻭ ﹶﻥ ﺍﻟﺘﺨـﺼﻴﺺِ ﻭﺍﻟﺘﻮﺿـﻴﺢِ‪،‬‬ ‫)‪(٦‬‬
‫ﻟﻜﻦ ﻻ ﻟﻠ ﹶﻘﺼ ِﺪ ﺇﱃ ﻣﺪ ِﺣﻬﻢ ﺑﺬﻟﻚ ﺣﻘﻴﻘ ﹰﺔ ﻓﺈﻥﹼ ﺍﻟﻨ‪‬ﺒﻮ‪‬ﺓ ﹶﺃﻋﻈ ‪‬ﻢ ِﻣﻦ ﺍﻹﺳﻼ ِﻡ ﻗﹶﻄﻌﹰﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻭﺻـ ﹸﻔﻬﻢ ﺑـﻪ ‪‬ﺑﻌـ ‪‬ﺪ ﻭﺻـ ِﻔﻬﻢ ‪‬ـﺎ ﺗـﱰﹼﻻﹰ ﻣِـﻦ‬
‫ﻒ ﻻ ﻣ‪‬ﺤﺎﻟـﺔ‪ ،‬ﻛﻤـﺎ ﰲ‬ ‫ﻒ ﰲ ﻣ‪‬ﻌﺮِﺽ ﻣ‪‬ﺪﺡِ ﺍﻟ ‪‬ﻌﻈﹶﻤﺎ ِﺀ ﻣ‪‬ﻨِﺒﺊﹲ ﻋﻦ ِﻋﻈﹶ ِﻢ ﻗﹶـﺪ ِﺭ ﺍﻟﻮ‪‬ﺻـ ِ‬
‫ﺍﻷﻋﻠﻰ ﺇﱃ ﺍﻷَﺩﱏ‪ ،‬ﺑﻞ ِﻟﺘ‪‬ﻨﻮِﻳ ِﻪ ﺷﺄ ِﻥ ﺍﻟﺼﻔ ِﺔ‪ ،‬ﻓﺈﻥﹼ ﺇﺑﺮﺍ ‪‬ﺯ ﻭ‪‬ﺻ ٍ‬
‫ﻒ ﺍﳌﻼﺋﻜ ِﺔ ﺑﺎﻹﳝـﺎﻥ‪ ،‬ﻭﻟـﺬﻟﻚ ﻗِﻴـﻞ‪ :‬ﺃﻭﺻـﺎﻑ‪ ‬ﺍﻷﺷـﺮﺍﻑِ ﺃﺷـﺮﺍﻑ‪ ‬ﺍﻷﻭﺻـﺎﻑِ‪،‬‬ ‫ﻒ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﺑﺎﻟﺼ‪‬ﻼﺡ‪ ،‬ﻭﻭ‪‬ﺻ ِ‬ ‫ﻭ‪‬ﺻ ِ‬
‫ﻭﻓﻴﻪ ﺭ‪‬ﻓﻊ‪ ‬ﻟِﺸﺄ ِﻥ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻌﺮﻳﺾ‪ ‬ﺑﺎﻟﻴﻬﻮﺩ ﺣﻴﺚﹸ ﺍﻓ‪‬ﺘﺨ‪‬ﺮ‪‬ﻭﺍ ِﺑﺄﹸﺻﻮﻟِﻬﻢ ﻭﱂ ﻳ‪‬ﺴِﻠﻤ‪‬ﻮﺍ ﺑﻞ ‪‬ﺣﺮ‪‬ﻓﹸﻮﺍ ﺍﻟﺘﻮﺭﺍ ﹶﺓ ﻭﺑﺪ‪‬ﻟﹸﻮﻫﺎ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻧﻘﺎﺩﻭﺍ ﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺃﺳﻠﻤﻮﺍ﴾ ﻫﺎﻫﻨﺎ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ‪ ‬ﰲ ﺍﻷﻋﻤﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﺑﻨﻴﻮن ﻭﺍﻷﺣﺒﺎﺭ﴾[ ﺃﻱ ﺍﻟﺰ‪‬ﻫ‪‬ﺎﺩ ﻭﺍﻟﻌﻠﻤﺎ ُﺀ ﻣﻦ ‪‬ﻭﻟﺪ ﺳﻴﺪﻧﺎ ﻫﺎﺭﻭ ﹶﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﺍﻟـﺬﻳﻦ ﺍﻟﺘﺰﻣـﻮﺍ ﻃﺮﻳﻘـ ﹶﺔ ﺍﻟﻨﺒـﻴﲔ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬واﻟﺮ ِ ْ َ‬ ‫)‪(٨‬‬
‫ﺱ ﺑﺎﻟﻌﻠﻢ ﻭ‪‬ﻳ ‪‬ﺮﺑ‪‬ـﻮ‪‬ﻧﻬﻢ ﺑِـﺼِﻐﺎ ِﺭﻩ ﻗﹶﺒـ ﹶﻞ ِﻛﺒـﺎ ِﺭﻩ‪،‬‬
‫ﺴ ‪‬ﻮﺳ‪ ‬ﻮ ﹶﻥ ﺍﻟﻨﺎ ‪‬‬
‫ﻭﺟﺎ‪‬ﻧ‪‬ﺒﻮﺍ ِﺩﻳ ‪‬ﻦ ﺍﻟﻴﻬﻮ ِﺩ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﺍﻟﺬﻳﻦ ‪‬ﻳ ‪‬‬
‫ﻭﺍ َﻷﺣﺒﺎ ‪‬ﺭ ﻫﻢ ﺍﻟﻔﻘﻬﺎ ُﺀ ﻭﺍﺣ ‪‬ﺪﻩ ½ﺣﱪ¼ ﺑﺎﻟﻔﺘﺢ ﻭﺍﻟﻜﺴﺮ‪) .‬ﲨﻞ(‬
‫ﻒ ﺧﺎﺹ‪ ‬ﻋﻠﻰ ﻋﺎﻡ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﺮﺑﺎﻧﻴﻮ ﹶﻥ ﻭﺍﻷﺣﺒـﺎ ‪‬ﺭ ﲟﻌـ ‪‬ﲎ ﻭﺍﺣـﺪٍ ﻭﻫـﻢ ﺍﻟﻌﻠﻤـﺎ ُﺀ‬‫ﺑﻨﻴﻮن﴾ ﻋﻄ ‪‬‬‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻔﻘﻬﺎﺀ[ ﺃﻱ ﻓﻌﻄ ﹸﻔﻬﻢ ﻋﻠﻰ ﴿ اﻟﺮ ِ ْ َ‬ ‫)‪(٩‬‬
‫ﷲ ﺗﻌـﺎﱃ ﻗﹶـﺪ‪ ‬ﻣﻬﻢ ﰲ ﺍﻟـﺬﻛﺮ ﻋﻠـﻰ ﺍﻷﺣﺒـﺎﺭ‪ ،‬ﻭﻗﻴـﻞ ﺍﻟﺮﺑـﺎﻧﻴﻮﻥ ﻫـﻢ ﺍﻟـﻮ‪‬ﻻﺓﹸ‬ ‫ﻭﺍﻟﻔﻘﻬﺎ ُﺀ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﹶﺃﻋﻠﻰ ‪‬ﺩ ‪‬ﺭ ‪‬ﺟ ﹰﺔ ﻣﻦ ﺍﻷﺣﺒﺎ ِﺭ ﻷﻥﹼ ﺍ َ‬
‫‪Å‬‬
‫‪٥١‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫?ﺃﻱ ﻟﻔﻈﺎ ﺃﻭ ﻣﻌﲎ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﻛﺘﺐ اﷲِ﴾ أن ﻳﺒﺪﻟﻮه ﴿ َو َ ُ ْ‬
‫ﺎﻧﻮا َﻋﻠ َْﻴ ِ‬ ‫اﺳﺘﺤﻔﻈﻮا﴾ اﺳﺘﻮدﻋﻮه أي اﺳﺘﺤﻔﻈﻬﻢ اﷲ إﻳﺎه ﴿ ِ ْ‬
‫ﻣﻦ ِ ٰ ِ‬ ‫﴿َِﺑﻤﺎ﴾ أي ﺑﺴﺒﺐ اﻟﺬي ﴿ ْ ُ ْ ِ ُ ْ‬
‫)‪(١‬‬

‫اﻟﻨﺎس﴾ أﻳﻬﺎ اﻟﻴﻬﻮد)‪ (٣‬ﰲ إﻇﻬﺎر ﻣﺎ ﻋﻨﺪﻛﻢ ﻣﻦ ﻧﻌﺖ ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﻟـﺮﺟﻢ‬ ‫ﺗﺨﺸﻮا َ‬ ‫ُﺷ َ َﺪ ا َٓء﴾ أﻧﻪ ﺣﻖ ﴿ﻓ ََﻼ َ ْ َ ُ‬
‫)‪(٢‬‬
‫ﻭﻫﻮ ﺍﻟﺮﺷﻮﺓ ﻭﺍﳉﺎﻩ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﻗﻠﻴﻼ﴾ ﻣﻦ اﻟﺪﻧﻴﺎ ﺗﺄﺧﺬوﻧﻪ ﻋ ﻛﺘﻤﺎ‪‬ـﺎ ﴿َو‬ ‫ﺑﺎﻳ ٰ ِ ْ َ َ ً‬
‫اﺧﺸﻮن﴾ ﰲ ﻛﺘﻤﺎﻧﻪ ﴿ َو َﻻ َ ْﺸ َ ُ ْوا﴾ ﺗﺴﺘﺒﺪﻟﻮا)‪ٰ ِ ﴿ (٤‬‬
‫? )‪(٥‬‬
‫ﺛﻤﻨﺎ َ ِ ْ ً‬ ‫وﻏﲑﳘﺎ ﴿ َو ْ َ ْ ِ‬
‫ون )‪ (٧)﴾(۴۴‬ﺑـﻪ ﴿ َو َﻛ َ ْ َﻨـﺎ﴾ ﻓﺮﺿـﻨﺎ)‪َ ﴿ (٨‬ﻋﻠ َْـﻴ ِ ْﻢ ِ ْﻓﻴ َ ۤـﺎ ﴾)‪ (٩‬أي اﻟﺘـﻮراة ﴿ َان‬ ‫ﷲ)‪ (٦‬ﻓ ُ ٓ‬
‫َﺎوﻟ ٰ ِ َﻚ ُُـﻢ ا ْ ٰﻜـ ِ ُ ْ َ‬ ‫اﻧﺰل ا ُ‬
‫ﺑﻤﺎ َ ْ َ َ‬ ‫ﻣﻦ ْﻟﻢ َ ْ ُ ْ‬
‫ﻳﺤﻜﻢ ِ َ ۤ‬ ‫َ ْ‬

‫ﳊﻜﹼﺎ ‪‬ﻡ‪ ،‬ﻭﺍﻷﺣﺒﺎ ‪‬ﺭ ﻫﻢ ﺍﻟﻌﻠﻤﺎ ُﺀ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﻋﻠﻤﺎ ُﺀ ﺍﻟﻨﺼﺎﺭٰﻯ ﻭﺍﻷﺣﺒﺎ ‪‬ﺭ ﻋﻠﻤﺎ ُﺀ ﺍﻟﻴﻬﻮ ِﺩ‪ ) .‬ﺟﻤﻞ(‬
‫ﻭﺍ ﹸ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑﺴﺒﺐ ﺍﻟﺬﻱ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺎﺀَ ﺳـﺒﺒﻴﺔ‪ ،‬ﻭ﴿ﻣـﺎ﴾ ﺍﺳـﻢ‪ ‬ﻣﻮﺻـﻮﻝ ﲟﻌـﲎ ½ﺍﻟـﺬﻱ¼‪ ،‬ﻓﺎﻟﻌﺎﺋـﺪ ﺇﱃ ﴿ﻣـﺎ﴾‬ ‫)‪(١‬‬
‫ﳏﺬﻭﻑ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ ½ﺍﹸ ﺳ‪ ‬ﺘ‪ ‬ﻮﺩِﻋ‪‬ﻮ‪‬ﻩ¼‪ ،‬ﺃﻱ ﺑﺴﺒﺐ ﺍﻟﺬﻱ ﺍﺳﺘ‪‬ﺤﻔِﻈﻮﻩ‪ ،‬ﻭﻓﺎﻋﻞﹸ ﺍﳊﻔﻆ ﻫـﻮ ﺍﷲُ ﺃﻱ ﺑـﺴﺒﺐ ﺍﻟـﺸﺮﻉ ﺍﻟـﺬﻱ‬
‫ﺃﹶ ‪‬ﻣﺮ‪‬ﻫﻢ ﺍﷲ ﺑِﺤﻔﻈِﻪ‪ ،‬ﻭ﴿ﻣِﻦ﴾ ﻟﻠﺘﺒﻴﲔ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻧﻪ ﺣﻖﱞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﻬﻮﺩ ﺑﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻳﻬﺎ ﺍﻟﻴﻬﻮﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﺧﻄﺎﺏ ﻟﻠﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﰲ ﺯ‪‬ﻣ‪‬ﻦِ ﳏﻤ‪‬ﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻷَﺟ‪‬ﻞِ ﺍﻟﺮﺑﻂ ﲟـﺎ ﺳ‪‬ـﺒ‪‬ﻖ‪ ‬ﻻ‬ ‫)‪(٣‬‬
‫ﻟﻠﺤ‪‬ﻜﱠ ﺎﻡ ﻛﻤﺎ ﻗﻴﻞ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺴﺘﺒﺪﻟﻮﺍ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻻﺷﺘﺮﺍ َﺀ ﻣ‪‬ﺠﺎﺯ‪ ‬ﻋﻦ ﺍﻻﺳﺘﺒﺪﺍﻝ ﻻﺧﺘﺼﺎﺻِﻪ ﺑﺎﻷﻋﻴﺎﻥ‪ ،‬ﻭﻟﻮﻻﻩ ﻟﹶـﺪﺧﻠﺖِ ﺍﻟﺒـﺎﺀُ ﻋﻠـﻰ ﺍﻟـﺜﻤﻦِ‪.‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫)ﺍﻟﺸﻬﺎﺏ ﻭﻏﲑﻩ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﺪﻧﻴﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻘﻠﻴﻞ ﰲ ﺍﻵﻳﺔ ﲟﻌﲎ ﺍﳊﻘﲑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣﻦ ﱂ ﳛﻜﻢ ﲟﺂ ﺃﻧﺰﻝ ﺍﷲ﴾[ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤـﺎ ُﺀ ﰲ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﻭﻧﻈﲑ‪‬ﺗﻴﻬـﺎ ﺍﻵِﺗﻴ‪‬ـﺘ‪‬ﲔ ﺃﻱ ﻓـﻴﻤﻦ ‪‬ﻧﺰﻟـﺖ‪ ،‬ﻓﻘـﺎﻝ ﲨﺎﻋـﺔ‬ ‫)‪(٦‬‬
‫ﻀ ِﲑ‪،‬‬
‫ﷲ ِﻣ ‪‬ﻦ ﺍﻟﻴﻬﻮ ِﺩ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ‪ :‬ﰲ ﺧ‪‬ـﺼﻮﺹ ‪‬ﺑﻨِـﻲ ﹸﻗ ‪‬ﺮﻳﻈﹶـ ﹶﺔ ﻭﺍﻟﻨ‪‬ـ ِ‬
‫ﺖ ﺍﻟﺜﻼﺛ ﹸﺔ ﰲ ﺍﻟﻜﻔﹼﺎﺭ ﻭ ‪‬ﻣﻦ ﻏﹶﻴ‪ ‬ﺮ ‪‬ﺣﻜ ‪‬ﻢ ﺍ ِ‬ ‫‪‬ﻧﺰﻟ ِ‬
‫ﺕ ﺍﻟﺜﻼﺙﹸ ﻋﺎﻣ‪‬ـﺔ ﰲ ﺍﻟﻴﻬـﻮﺩ ﻭﰲ ﻫـﺬﻩ ﺍﻷﻣ‪‬ـﺔ‪ ،‬ﻓﻜﹸـﻞﱡ ﻣ‪‬ـﻦ ﺍﺭﺗ‪‬ـﺸٰﻰ‬‫ﺴ ‪‬ﻦ ﻭﺍﻟﻨﺨﻌﻲ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺎ ‪‬‬ ‫ﳊ‪‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍ ﹶ‬
‫ﺴ ‪‬ﻖ‪) .‬ﺧﺎﺯﻥ(‬ ‫ﻭ ‪‬ﺣ ﹶﻜ ‪‬ﻢ ِﺑﻐ ِﲑ ‪‬ﺣﻜ ِﻢ ﺍﷲ ﻓ ﹶﻘﺪ ﹶﻛ ﹶﻔ ‪‬ﺮ ﻭ ﹶﻇﹶﻠ ‪‬ﻢ ﻭﹶﻓ ‪‬‬
‫ﻼ﴾‪ ،‬ﻭﻫـﺬﺍ ﹸﻛﻔـﺮ‬
‫ﺐ ﻗﻮِﻟﻪ ﴿ﻭﻻ ﺗﺸﺘﺮﻭﺍ ﺑﺂﻳﺎﰐ ﲦﻨـﹰﺎ ﻗﻠـﻴ ﹰ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ َُﺎوﻟ ِ َﻚ ُُﻢ ا ْ ﻜ ٰ ِ ُ ْ َ‬
‫ون﴾[ ﺫِﻛﺮ ﺍﻟﻜﻔﺮ ﻫﻨﺎ ﻣﻨﺎﺳﺐ ﻷﻧﻪ ﺟﺎ َﺀ ‪‬ﻋﻘ ‪‬‬ ‫)‪(٧‬‬
‫ﺐ ِﺫﻛ ‪‬ﺮ ﺍﻟ ﹸﻜﻔﺮ ﻫﻨﺎ‪) .‬ﲨﻞ(‬ ‫ﻓ‪‬ﻨﺎ ‪‬ﺳ ‪‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹶﻓ ‪‬ﺮﺿ‪‬ﻨ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﺘﺎﺏ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻔﹶﺮﺽ ﻭﺃﻧﻪ ﻳ‪‬ﻮﺿ‪ ‬ﻊ ﻣ‪‬ﻮ ِ‬
‫ﺿﻌ‪‬ﻪ ﻛﻤﺎ ﰲ "ﺍﻟﻠﺴﺎﻥ" ﻭﻏﲑِﻩ‪ ،‬ﻓﺎﻓﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻴﻬﺎ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻨﻔﺲِ ﻭﺍﻷﻋﻀﺎ ِﺀ ﻭﺍﳉﺮﻭﺡِ ﺑﺘﻘﺮﻳﺮ ﺷ‪‬ﺮ ِﻋﻨﺎ ﻛﻤﺎ ﻗـﺎﻝ ﺻـﻠﹼﻰ ﺍﷲ‬ ‫)‪(٩‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰲ ﺣﺪﻳﺚ ﺍﻟﺴﻦ‪)) ‬ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻘﺼﺎﺹ‪ ،((‬ﻭﺍﺳ‪‬ﺘﺪﻝﹼ ﺑﻌﻤﻮﻡ ﴿ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ﴾ ‪‬ﻣﻦ ﻗﺎﻝ ِﺑ ﹶﻘﺘﻞ ﺍﳌﺴﻠ ِﻢ ﺑﺎﻟﻜـﺎﻓ ِﺮ ﻭﺍﳊﹸـﺮ‪‬‬
‫ﺏ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﺘـﻮﺭﺍﺓ‬ ‫ﳌﺮﹶﺃﺓِ‪ ،‬ﻭﺃﺟﺎﺏ ﺍﺑﻦ ﺍﻟﻔﺮﺱ‪ :‬ﺑﺄﻥﹼ ﺍﻵﻳﺔ ﹸﺃﺭﻳ ‪‬ﺪ ‪‬ﺎ ﺍ َﻷﺣﺮﺍ ‪‬ﺭ ﺍﳌﺴﻠﻤﻮ ﹶﻥ ﻷﻥﹼ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﺍﳌﻜﺘﻮ ‪‬‬ ‫ﺑﺎﻟ ‪‬ﻌﺒ ِﺪ ﻭﺍﻟﺮ‪ ‬ﺟ ِﻞ ِﺑﺎ ﹶ‬
‫ﺴ ِﻤﲔ ﺇﱃ ﻣﺴﻠﻢ ﻭﻛﺎﻓﺮ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻛﻠﱡﻬﻢ ﹶﺃﺣﺮﺍﺭﹰﺍ ﻻ ‪‬ﻋﺒﻴ ‪‬ﺪ ﻓﻴﻬﻢ ﻷﻥﹼ ﻋﻘ ‪‬ﺪ ﺍﻟﺬﱢﻣ‪‬ـ ِﺔ ﻭﺍﻻﺳـﺘﻌﺒﺎ ِﺩ ﺇﳕـﺎ ﹸﺃﺑـﻴﺢ‪‬‬ ‫ﺴﻮﺍ ‪‬ﻣﻨ ﹶﻘ ِ‬
‫ﻛﺎﻧﻮﺍ ﻣﻠﹼ ﹰﺔ ﻭﺍﺣﺪﺓﹰ ﹶﻟﻴ ‪‬‬
‫ﺤﻞﹼ ﻟﻐﲑﻩ ﻭﻋﻘ ‪‬ﺪ ﺍﻟﺬﻣ‪‬ﺔ ِﻟﺒ‪‬ﻘﺎ ِﺀ ﺍﻟ ﹸﻜﻔﹼﺎﺭ ﻭﻟﹶﻢ ﻳ‪‬ﻘﻊ ﺫﻟﻚ‬
‫ﲔ ﺳﺎﺋ ِﺮ ﺍﻷﻧﺒﻴﺎ ِﺀ ﻷ ﹼﻥ ﺍﻻﺳﺘِﻌﺒﺎ ‪‬ﺩ ﻣِﻦ ﺍﻟﻐ‪‬ﻨﺎﺋ ِﻢ ﻭﱂ ‪‬ﺗ ِ‬
‫ﻟﻠﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻣِﻦ ‪‬ﺑ ِ‬
‫‪Å‬‬
‫‪٥٢‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ذن﴾ ﺗﻘﻄـﻊ‬
‫ﻧﻒ َو ْاﻻ ُ ُ َ‬ ‫ﻧـﻒ﴾ ﳚـﺪع)‪ْ ِ ﴿ (٣‬‬
‫ﺑـﺎﻻ َ ْ ِ‬ ‫اﻟﻌـ ْ َ ﴾ﺗﻔﻘـﺄ﴿ ِ ْ َ‬
‫ﺑـﺎﻟﻌ ْ ِ َو ْاﻻ َ ْ َ‬ ‫ﺑـﺎﻟﻨﻔﺲ﴾ إذا ﻗﺘﻠﺘﻬـﺎ ﴿ َو ْ َ‬
‫اﻟـﻨﻔﺲ﴾)‪ (١‬ﺗﻘﺘـﻞ)‪ِ ْ ِ ﴿ (٢‬‬
‫ْ َ‬
‫ﻗﺼﺎص﴾ أي ﻳﻘﺘﺺ ﻓﻴﻬﺎ‬
‫)‪(٥‬‬
‫ذن َو اﻟﺴﻦ﴾ ﺗﻘﻠﻊ ﴿ ِﺑﺎﻟﺴﻦ﴾ وﰲ ﻗﺮاءة ﺑﺎﻟﺮﻓﻊ ﰲ اﻷرﺑﻌﺔ ﴿ َو ْ ُ ُ ْ َ‬
‫اﻟﺠﺮوح﴾ ﺑﺎﻟﻮﺟﻬﲔ ﴿ ِ َ ٌ‬
‫)‪(٤‬‬
‫ﺑﺎﻻ ُ ُ ِ‬
‫﴿ِْ‬
‫?ﺃﻱ ﺣﻜﻮﻣﺔ ﻋﺪﻝ‪١٢.‬‬
‫إذا أﻣﻜﻦ ﻛﺎﻟﻴﺪ واﻟﺮﺟﻞ)‪ (٦‬واﻟﺬ َﻛﺮ وﳓﻮ ذﻟﻚ)‪ (٧‬وﻣﺎ ﻻ ﳝﻜﻦ)‪ (٨‬ﻓﻴﻪ اﳊﻜﻮﻣﺔ وﻫﺬا اﳊﻜﻢ وإن ﻛﺘﺐ ﻋﻠﻴﻬﻢ ﻓﻬﻮ ﻣﻘﺮر‬
‫? ﺃﻱ ﺍﻟﻘﺎﺗﻞ ﻣﻦ ﻧﻔﺴﻪ ﻟﻠﻘﺼﺎﺹ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﻧـﺰل‬
‫ﺑﻤـﺎ َ ْ َ َ‬ ‫ﻣﻦ ْﻟﻢ َ ْ ُ ْ‬
‫ﻳﺤﻜﻢ ِ َ ۤ‬ ‫ﺼﺪق ﺑ ِ ٖ ﴾ أي ﺑﺎﻟﻘﺼﺎص ﺑﺄن ﻣﻜﻦ ﻣﻦ ﻧﻔﺴﻪ ﴿ َﻓ ُ َﻮ َ َ‬
‫ﻛﻔﺎر ٌة ﻟ ٗ ﴾ ﳌﺎ أﺗﺎه ﴿ َو َ ْ‬ ‫َﻤﻦ َ َ َ‬
‫ﰲ ﺷﺮﻋﻨﺎ ﴿ﻓ َ ْ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﺏ ﺑﻴ‪‬ﻦ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬

‫ﰲ ﻋ‪‬ﻬﺪ ﻧﱯ‪ ‬ﺑﻞ ﻛﺎﻥ ﺍﳌﻜﺬﱢﺑﻮﻥ ﻳ‪‬ﻬﹶﻠﻜﹸﻮﻥ ﲨﻴﻌﺎ ﺑﺎﻟﻌﺬﺍﺏ‪ ،‬ﻭﹶﺃ ‪‬ﺧ ‪‬ﺮ ﺫﻟﻚ ﰲ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ ﺭﲪ ﹰﺔ‪ ،‬ﻭﻫﺬﺍ ﺟﻮﺍ ‪‬‬
‫ﳌﺠِﻨﻲ‪ ‬ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻤﺪﺧﻮﻝ ﺍﻟﺒﺎﺀ ﻫﻮ ﺍﳌﹶﺠِﻨﻲ‪ ‬ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﻭﻣﺎ ﻋﻄﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻮﻟﹸـﻪ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻥ ﺍﻟﻨﻔﺲ﴾[ ﺃﻱ ﺍﳉﺎﻧﻴ ﹶﺔ ﺑﺎﻟﻨﻔﺲ ﺃﻱ ﺍ ﹶ‬ ‫)‪(١‬‬
‫ﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍ‪‬ﺮﻭﺭﺍﺕ ﻛﻮﻧﹰﺎ ﻣﻄﻠﻘﹰﺎ ﻻ ﻣﻘﻴ‪‬ـﺪﹰﺍ ﻟﻜـﻦ‬ ‫ﺏ ‪‬ﻳﻘﺘ ِ‬
‫½‪‬ﺗﻘ‪‬ﺘ ﹸﻞ ﴿ﺑﺎﻟﻨﻔﺲ‪ ...‬ﺇﱁ﴾¼ ﻫﺬﺍ ﺗﻔﺴﲑ ﻣﻌ ‪‬ﲎ ﻭﺇﻻﹼ ﻓﺎﻹﻋﺮﺍ ‪‬‬
‫ﳌﻄﻠﹶـﻖ‪ ،‬ﻭﻫـﻮ ½ﻣـﺄﺧﻮﺫﺓ ﺃﻭ ﺗ‪‬ﺆﺧ‪‬ـ ﹸﺬ¼‪ ،‬ﻓﺎﻟﺘﻘـﺪﻳﺮ ﺃﻥﹼ ﺍﻟـﻨﻔﺲ‬
‫ﺏ ﻣِـﻦ ﺍﻟﻜـﻮﻥ ﺍ ﹸ‬‫ﳌﻌﺎ ‪‬ﻭﺿ ِﺔ ﻓ‪‬ﻴﻘﺪ‪‬ﺭ ﳍﺎ ﻣﺎ ‪‬ﻳﻘـ ‪‬ﺮ ‪‬‬
‫ﳌﻘﺎ‪‬ﺑﻠ ِﺔ ﻭﺍ ﹸ‬
‫ﺍﳉﺎﺭ‪ ‬ﻫﻨﺎ ﺑﺎ ُﺀ ﺍ ﹸ‬
‫ﻣﺄﺧﻮﺫﺓ ﺑﺎﻟﻨﻔﺲ‪...‬ﺇﱁ‪ ،‬ﻭﹶﻗﺪ‪ ‬ﺭ ﺍﻟﺒﻌﺾ‪½ ‬ﺗﺴ‪‬ﺘ ِﻘﺮ‪) .¼‬ﲨﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻘ‪‬ﺘ ﹸﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺎﺀ ﻣﺘﻌﻠﱢﻖ ﺑـ ½ﺗ‪‬ﻘﺘﻞ¼ ﺍﳌﻘﺪ‪‬ﺭ ﻻ ﺑِﻤ‪‬ﻘﺘﻮﻟﺔٍ ﻛﻤﺎ ﻗﻴﻞ ﻷﻥﹼ ﺍﻷﺻﻞﹶ ﰲ ﺍﻟﻌﻤﻞ ﺍﻟﻔﻌﻞﹸ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﳌﺼﺒﺎﺡ‪ ) .‬ﺟﻤﻞ(‬ ‫ﻉ[ ﺃﻱ ‪‬ﻳﻘ ﹶﻄ ‪‬ﻊ ﻭ ‪‬ﺟ ‪‬ﺪ ‪‬‬
‫ﻉ ﻛ ﹶﻘﻄﹶ ‪‬ﻊ ‪‬ﻭﺯﻧﹰﺎ ﻭﻣﻌ ‪‬ﲎ ﻛﻤﺎ ﰲ ﺍ ِ‬ ‫ﺠ ‪‬ﺪ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ ‪‬‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓ ﺑﺎﻟﺮﻓﻊ ﰲ ﺍﻷﺭﺑﻌﺔ[ ﺃﻱ ﻗﺮﺍﺀ ٍﺓ ﺳﺒﻌﻴﺔٍ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﻓﻜﻞﱡ ﲨﻠـﺔٍ ﻣـﻦ ﺍﻷﺭﺑﻌـﺔ ﻣﻌﻄﻮﻓـﺔﹲ ﻋﻠـﻰ ﲨﻠـ ِﺔ ﴿ﺃﻥﹼ﴾ ﰲ ﻗﻮﻟـﻪ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫﴿ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ﴾ ﻭ‪‬ﻳﺆ‪‬ﻭ‪‬ﻝﹸ ﴿ﻛﺘﺒﻨﺎ﴾ ﺑــ½ﻗﹸﻠﻨـﺎ¼ ِﻟﻤـﺎ ﰲ ﺍﻟﻜﺘﺎﺑـﺔ ﻣِـﻦ ﻣﻌـﲎ ﺍﻟﻘـﻮﻝِ ﺃﻱ‪ :‬ﻭﻗﹸﻠﻨـﺎ ﻓﻴﻬـﺎ ½ﻭﺍﻟﻌـﲔ‪ ‬ﺑـﺎﻟﻌﲔِ¼‪ ،‬ﻭﻗﻮﻟﹸـﻪ‬
‫ﺐ‪ ،‬ﻭﻣﱴ ‪‬ﺭﻓﻌﺖِ ﺍﻷﺭﺑﻌ ﹸﺔ ‪‬ﻭﺟﺐ ﺍﻟﺮﻓ ‪‬ﻊ ﰲ ﴿ﺍﳉﺮﻭﺡ﴾ ﻭﻣﱴ ‪‬ﻧﺼﺒﺖ‪ ‬ﺟـﺎﺯ ﻓﻴـﻪ ﺍﻟ ‪‬ﻮﺟﻬـﺎ ِﻥ‪ ،‬ﻫـﺬﺍ ﻫـﻮ‬ ‫½ﺑﺎﻟﻮﺟﻬﲔ¼ ﺃﻱ ﺍﻟﺮﻓ ِﻊ ﻭﺍﻟﻨﺼ ِ‬
‫ﳌﻘﺎﻡ‪ ) .‬ﺟﻤﻞ(‬
‫ﲢﻘﻴ ‪‬ﻖ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﻫﺬﺍ ﺍ ﹶ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ‪‬ﻳﻘ‪‬ﺘﺺ‪ ‬ﻓﻴﻬﺎ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﻟِ ﻴ‪‬ﺼﺢ‪ ‬ﺍﳊﹶﻤﻞﹸ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻟﻴﺪ ﻭﺍﻟﺮ‪‬ﺟﻞ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ﴿ﺍﳉﹸﺮ‪‬ﻭﺡ﴾ ﻣﺎ ﻳ‪‬ﺸﻤ‪‬ﻞﹸ ﺍﻷﻃﺮﺍﻑ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻧﺤ ِﻮ ﺫﻟﻚ[ ﻛﺎﻟﺸ‪ ‬ﹶﻔ‪‬ﺘﲔ ﻭﺍ ﹸﻻ‪‬ﻧـﹶﺜـ‪‬ﻴـ ‪‬ﻴﻦ ﻭﺍﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻣﲔ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻣﺎ ﻻ‪‬ﻳﻤ ِﻜﻦ[ ﻣﺒﺘﺪﺃ ﺃﻱ ﻭﺍﻟﺬﻱ ﻻ ‪‬ﻳﻤﻜﻦ ﻓﻴﻪ ﺍﻟﻘﺼﺎﺹ‪½ ‬ﻓﻴﻪ ﺍﳊﻜﻮﻣ ﹸﺔ¼‪ ،‬ﻓﺠﻤﻠ ﹸﺔ ½ﻓﻴﻪ ﺍﳊﻜﻮﻣ ﹸﺔ¼ ﺧ‪‬ﺒﺮ‪ ،‬ﻭﺫﻟـﻚ ﻛﹶـ ‪‬ﺮﺽ‪ ‬ﰲ‬ ‫)‪(٨‬‬
‫ﺍﻟﻠﺤﻢ ﻭﻛﺴﺮٍ ﰲ ﺍﻟ ‪‬ﻌﻈﻢ ﻭ ِﺟﺮﺍﺣﺔ ﰲ ‪‬ﺑﻄﻦ ‪‬ﻳﺨﺎﻑ ﻣﻨﻬﺎ ﺍﻟﺘ‪‬ﻠﻒ‪ .‬ﻭﻇﺎﻫ ‪‬ﺮ ﻛـﻼﻡ ﺍﳌﻔـﺴﺮ ﺃﻥﹼ ﻛـﻞﹼ ﻣـﺎ ﻻ ‪‬ﻳﻤﻜـﻦ ﻓﻴـﻪ ﺍﻟﻘـﺼﺎﺹ‪ ‬ﻓﻔﻴـﻪ‬
‫ﺍﳊﻜﻮﻣ ﹸﺔ ﻭﻟﻌﻠﹼﻪ ‪‬ﻣﺬﻫ‪‬ﺒﻪ‪ ،‬ﻭﺇﻻﹼ ﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ ﺍﻷﺻ ﹸﻞ ﻓﻴﻪ ﺃﻥﹼ ﻣﺎ ﻻ ﻗِﺼﺎﺹ ﻓﻴﻪ ِﻣﻦ ﺍﳉِﻨﺎﻳﺎﺕ ﻋﻠﻰ ﻣـﺎ ‪‬ﺩﻭ ﹶﻥ ﺍﻟـﻨﻔﺲِ ﻭﻟـﻴﺲ ﻟـﻪ ﺃﹶﺭﺵ‪‬‬
‫ﻣﻘﺪ‪‬ﺭ ﻓﻔﻴﻪ ﺍﳊﻜﻮﻣ ﹸﺔ‪ ) .‬ﺟﻤﻞ‪ ،‬ﺻﺎﻭﻱ‪ ،‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ(‬
‫ﺏ ﺍﳊـﻖ‪﴿ ‬ﺑـﻪ﴾ ﺑﺎﻟﻘـﺼﺎﺹ ﻭ ‪‬ﻋﻔﹶـﺎ ﻋﻨـﻪ ﴿ﻓﻬـﻮ‬ ‫ﺴ ِﻔﻲ‪﴿ :‬ﻓﻤﻦ ﺗﺼﺪﻕ﴾ ِﻣﻦ ﹶﺃﺻـﺤﺎ ِ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﻤﻦ ﺗﺼﺪﻕ ﺑﻪ‪...‬ﺇﱁ﴾[ ﻭﻗﺎﻝ ﺍﻟﻨ‪ ‬‬ ‫)‪(٩‬‬
‫ﻕ ِﺑ ‪‬ﺪﻡٍ ﻓﻤـﺎ ﺩ‪‬ﻭﻧ‪‬ـﻪ ﻛـﺎﻥ ﹶﻛﻔﹼـﺎﺭﺓﹰ ﻟـﻪ‬
‫ﻛﻔﺎﺭﺓ ﻟﻪ﴾‪ ،‬ﻓﺎﻟﺘﺼﺪﻕ ﺑﻪ ﻛﻔﺎﺭﺓﹲ ﻟﻠﻤﺘﺼﺪ‪‬ﻕ ﺑﺈﺣﺴﺎِﻧﻪ‪ ،‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ‪)) :‬ﻣ‪‬ﻦ ﺗ‪‬ﺼﺪ‪ ‬‬
‫ﻣِﻦ ﻳﻮﻡ ‪‬ﻭﹶﻟﺪﺗ‪‬ﻪ ﺃﻣ‪‬ﻪ((‪ ) .‬ﻣﺪﺍ ِﺭﻙ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﻤﻦ ﺗﺼﺪﻕ ﺑﻪ ﻓﻬﻮ ﻛﻔﺎﺭﺓ ﻟﻪ﴾[ ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻟﻘﺼﺎﺹ ﺇﻥ ﹸﺃﺭِﻳ ‪‬ﺪ ﺑــ﴿ﻣ‪‬ﻦ﴾ ﺍﳌﹶﺠﻨِـﻲ ﻋﻠﻴـﻪ ﻭﺃﻥﹼ ﺍﻟﻘِـﺼﺎﺹ‪‬‬ ‫)‪(١٠‬‬
‫‪Å‬‬
‫‪٥٣‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺣﺎﻝ ﻣﻦ ﻋﻴﺴﻰ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﻟﻈﻠﻤﻮن )‪َ ﴿﴾(۴۵‬و َﻗﻔ ْ َﻨﺎ﴾ أﺗﺒﻌﻨﺎ ﴿ﻋَ َﺛﺎرِ ِْﻢ﴾ أي اﻟﻨﺒﻴﲔ ﴿ ِﻌ ِْﻴ َ ْ ِ‬ ‫اﷲُ﴾ ﰲ اﻟﻘﺼﺎص وﻏﲑه ﴿ﻓ َُﺎوﻟٓ ٰ ِ َ‬
‫>‬
‫ﻣﺼﺪﻗًﺎ‬‫اﺑﻦ َﻣﺮ ْ َ َﻳﻢ ُ َ‬ ‫ﻚ ُُﻢ ِ ُ ْ َ‬
‫ﻣـﺼﺪﻗًﺎ﴾‬ ‫ﻧـﻮر﴾ ﺑﻴـﺎن ﻟﻸﺣﻜـﺎم ﴿و ُ َ‬ ‫ﻧﺠﻴﻞ ِ ْﻓﻴ ِ ًُﺪى﴾ ﻣﻦ اﻟﻀﻼﻟﺔ﴿و ُ ْ ٌ‬ ‫ﻟﺘﻮر ِﺔ َو َﺗ ْ ﻨٰ ُ ْ ِ‬
‫اﻻ ْ ِ ْ َ‬ ‫ﻣﻦ ا ْ ٰ‬ ‫ﻳﺪﻳْ ِ﴾ ﻗﺒﻠﻪ ﴿ ِ َ‬ ‫َﻟﻤﺎ ﺑَ ْ َ َ َ‬
‫)‪(١‬‬

‫ُ )‪(٤‬‬
‫ﻟﻠﻤﺘﻘ ِ ْ َ )‪َ﴿﴾(۴۶‬و﴾ﻗﻠﻨﺎ ﴿ ْ َ ْ ْ‬
‫ﻟﻴﺤﻜﻢ اَ ْ ُ‬
‫ﻞ‬ ‫)‪(٣‬‬
‫ﻣﻮﻋِ َ ً‬
‫ﻈﺔ ْ ُ‬ ‫اﻟﺘﻮر ِﺔ﴾ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ اﻷﺣﻜﺎم ﴿ َو ًُﺪى و َ ْ‬ ‫ﻣﻦ ْ ٰ‬ ‫ﻳﺪﻳْ ِ ِ َ‬
‫ﺣﺎل ﴿ َﻟﻤﺎ ﺑَ ْ َ َ َ‬
‫)‪(٢‬‬

‫ﷲ ِ ْﻓﻴ ِ﴾ ﻣﻦ اﻷﺣﻜﺎم وﰲ ﻗﺮاءة ﺑﻨﺼﺐ ½ﳛﻜﻢ¼ وﻛﺴﺮ ﻻﻣﻪ ﻋﻄﻔﺎ ﻋ ﻣﻌﻤﻮل½ آﺗﻴﻨﺎه¼ ﴿ َو َ ْ‬
‫ﻣﻦ ْﻟﻢ‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬
‫اﻧﺰل ا ُ‬ ‫ﻧﺠﻴﻞ ِ َ ۤ‬
‫ﺑﻤﺎ َ ْ َ َ‬ ‫ِْ‬
‫اﻻ ْ ِ ْ ِ‬
‫ﺑـﺎﻟﺤﻖ﴾ ﻣﺘﻌﻠـﻖ‬ ‫ِﺘـﺐ﴾ اﻟﻘـﺮآن ﴿ ِ ْ َ‬ ‫اﻟﻔـﺴﻘﻮن )‪َ ﴿ (٧)﴾(۴۷‬و َ ْ َ ْ َ ۤ‬
‫اﻧﺰﻟﻨـﺎ ِ َ ْ َ‬
‫اﻟﻴـﻚ﴾ ﻳـﺎ ﳏﻤـﺪ ﴿ا ْ ﻜ ٰ َ‬ ‫ﷲ ﻓ َُﺎوﻟٓ ٰ ِـ َ‬
‫ﻚ ُُـﻢ ْ ٰ ِ ُ ْ َ‬ ‫اﻧـﺰل ا ُ‬ ‫َ ْ ُْ‬
‫ﻳﺤﻜﻢ ِ َﺑﻤ ۤﺎ َ ْ َ َ‬
‫ﺑـ½أﻧﺰﻟﻨﺎ¼)‪.................................................................................................. (٨‬‬

‫ﹶﻛﻔﹼﺎﺭﺓﹸ ﺍﻟﺬﻧﺐ ﺇﻥ ﹸﺃﺭِﻳ ‪‬ﺪ ﺑﻪ ﺍﳉﹶـﺎﻧِﻲ‪ ،‬ﻭﺍﻷﻭ‪‬ﻝﹸ ﻋـﻦ ﺟـﺎﺑﺮ ﺑـﻦ ﻋﺒـﺪ ﺍﷲ ﺃﺧﺮﺟـﻪ ﺍﺑـ ‪‬ﻦ ﺃﹶﰊ ﺣـﺎﺗ‪‬ﻢ‪ ،‬ﻭﺍﻟﺜـﺎﱐ ﻋـﻦ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﺃﺧﺮﺟـﻪ‬
‫ﺍﻟﻔﺮﻳﺎﰊ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺒﻠﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ½ﻣﺎ ﺑﲔ ﻳﺪﻳﻪ¼ ﻣﺎ ﺳ‪‬ﺒ‪‬ﻘﹶﻪ ﻓﻬﻮ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺴﺒﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻝ[ ﺃﻱ ﻣﻦ ﴿ﺍﻹﳒﻴﻞ﴾ ﺃﻳﻀﹰﺎ ﻓﻬﻲ ﻣﺆﻛﹼﺪﺓ ﻷﻥﹼ ﺍﻟﻜﺘ ‪‬‬
‫ﺐ ﺍﻹﻟـٰﻬﻴﺔ ﻳ‪‬ﺼﺪ‪‬ﻕ‪ ‬ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﹰﺎ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﻠﻨﺎ[ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻮﺍﻭ ﺣﺮﻑ ﻋﻄﻒ ﻭﺍﳌﻌﻄﻮﻑ ﳏﺬﻭﻑ‪ .‬ﻭﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ‪½ :‬ﺇﺷـﺎﺭﺓ ﺇﱃ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺃﻧﻪ ﻋﻄﻒ ﻋﻠﻰ﴿ َو َﺗ ْ ٰﻨ ُ ْ ِ ْ ِ ْ َ‬
‫اﻻﻧﺠﻴﻞ ﴾¼‪ .‬ﻭﺍﳌﺂﻝﹸ ﻭﺍﺣﺪ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ﴾ﻗﻠﻨﺎ ﴿ﻟﻴﺤﻜﻢ﴾[ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻳﻜﻮﻥ ﻫﺬﺍ ﺇﺧﺒﺎﺭﹰﺍ ﻋﻤﺎ ﹶﻓ ‪‬ﺮﺽ‪ ‬ﻋﻠﻴﻬﻢ ﰲ ﻭﻗﺖ ﺇﻧﺰﺍﻟِﻪ ﻋﻠـﻴﻬﻢ ﻣِـﻦ ﺍﳊﹸﻜـﻢ ﲟـﺎ‬ ‫)‪(٤‬‬
‫ﺗ‪‬ﻀﻤ‪‬ﻨﻪ ﺍﻹﳒﻴ ﹸﻞ ﰒ ﺣ‪‬ﺬﻑ‪ ‬ﺍﻟﻘﻮﻝﹶ ﻷﻥﹼ ﻣﺎ ﻗﺒﻠﹶﻪ ﴿ﻭﻛﺘﺒﻨﺎ﴾‪﴿،‬ﻭﻗﻔﻴﻨﺎ﴾ ﻳﺪﻝﹼ ﻋﻠﻴﻪ‪ ،‬ﻭﺣﺬﻑ‪ ‬ﺍﻟﻘﻮﻝ ﻛﺜﲑ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻣ ‪‬ﻦ ﺍﻷﺣﻜﺎ ِﻡ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻮﺻﻮﻝ ﺑِﻘﹶﺮِﻳﻨﺔِ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓ[ ﺃﻱ ﺳﺒﻌﻴﺔٍ‪ِ ،‬ﺑﻨ‪‬ﺼ ِ‬
‫ﺐ ﴿ﻳ‪‬ﺤﻜﹸﻢ﴾ ﺃﻱ ﺑـ½ﹶﺃﻥﹾ¼ ﻣ‪‬ﻀﻤﺮﺓ ﺑﻌـﺪ ﻻ ِﻡ ﻛﹶـﻲ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﻭﻛـﺴ ِﺮ ﻻﻣِـﻪ¼ ﺃﻱ ﺍﻟـﱵ ﻫـﻲ ﻻ ‪‬ﻡ‬ ‫)‪(٦‬‬
‫ﻛﹶﻲ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻋﻄﻔﺎ ﻋﻠﻰ ﻣﻌﻤﻮﻝ ﺁﺗﻴﻨﺎﻩ¼ ﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﳌﻌﻤﻮﻝ ﻗﻮﹸﻟﻪ‪﴿ :‬ﻭﻫﺪﻯ ﻭﻣﻮﻋﻈﺔ ﻟﻠﻤﺘﻘﲔ﴾ ﻭﻫـﺬﺍ ﺑﻨـﺎﺀ ﻋﻠـﻰ ﺃ‪‬ﻤـﺎ ﻣﻨـﺼﻮﺑﺎﻥ‬
‫ﻒ ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﻭﺁﺗﻴﻨﺎﻩ ﺍﻹﳒﻴ ﹶﻞ ﻟﻠﻬ‪‬ـﺪﻯ ﻭﺍﳌﻮﻋﻈـ ِﺔ ﻭﺣﻜ ِﻤﻬـﻢ ﺑـﻪ‪ .‬ﻭﺃﻣـﺎ ﻋﻠـﻰ ﻧـﺼﺒﻬﻤﺎ‬‫ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﻣﻔﻌﻮﻝ ﻟﻪ‪ ،‬ﻓﺤﻴﻨﺌﺬ ‪‬ﻳﺼﺢ‪ ‬ﺍﻟﻌﻄ ‪‬‬
‫ﻒ ﺍﻟﻌﻠﹼ ِﺔ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻓﺎ َﻷﻭﱃ ﻋﻠﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻤﻮﻻﹰ ِﻟﻤﻘﺪ‪‬ﺭ ﺃﻱ‪ :‬ﻭﺁﺗﻴﻨﺎﻩ ﺍﻹﳒﻴ ﹶﻞ ِﻟ‪‬ﻴﺤ ﹸﻜ ‪‬ﻤﻮﺍ ﺑﻪ‪) .‬ﲨﻞ(‬
‫ﻋﻠﻰ ﺍﳊﺎﻟﻴﺔ ﻓ‪‬ﻴﺒ ‪‬ﻌﺪ ﻋﻄ ‪‬‬
‫ﷲ ﺗﻌـﺎﱃ ﺇﺫ ‪‬ﺗ ﹶﻘﺪ‪‬ﻣ‪‬ـﻪ ﻗﻮﻟﹸـﻪ ﴿ﻭﻟـ‪‬ﻴﺤ ﹸﻜﻢ ﹶﺃﻫـ ﹸﻞ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻔٰﺴﻘﻮﻥ﴾[ ﺫِﻛﺮ ﺍﻟ ِﻔﺴ ِﻖ ﻫﻨﺎ ‪‬ﻣﻨﺎﺳِﺐ‪ ‬ﻷﻧﻪ ﺧ‪‬ـﺮﻭﺝ ﻋـﻦ ﹶﺃﻣـ ِﺮ ﺍ ِ‬ ‫)‪(٧‬‬
‫ﺴ ‪‬ﻖ ﻋﻦ ﹶﺃﻣـ ِﺮ ‪‬ﺭﺑ‪‬ـﻪ﴾ ]ﺍﻟﻜﻬـﻒ‪ [٥٠:‬ﺃﻱ‬ ‫ﺍﻹﳒﻴﻞ﴾ ﻭﻫﻮ ﹶﺃﻣﺮ‪ ‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﺍﺳﺠﺪﻭﺍ ﻵﺩﻡ ﻓﺴﺠﺪﻭﺁ ﺇﻻ ﺇﺑﻠﻴﺲ‪ ‬ﻛﺎﻥ ِﻣﻦ ﺍﳉﻦ‪ ‬ﹶﻓ ﹶﻔ ‪‬‬
‫ﺝ ﻋﻦ ﻃﺎﻋِﺘﻪ‪ ) .‬ﺟﻤﻞ(‬
‫ﺧ‪ ‬ﺮ ‪‬‬
‫ﺴﻤ‪‬ﺢ‪ ‬ﻭﺫﻟﻚ ﻷﻥﹼ ﻫـﺬﺍ ﺍﳉـﺎﺭ ﻭﺍ‪‬ـﺮﻭﺭ ﰲ ﳏـﻞﹼ ﺍﳊـﺎﻝ ﻣـﻦ ﴿ﺍﻟﻜﺘٰـﺐ﴾ ﺃﻭ ﻣـﻦ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ﺃﻧﺰﻟﻨﺎ﴾[ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ‪ ‬ﻓﻴﻪ ‪‬ﺗ ‪‬‬ ‫)‪(٨‬‬
‫ﳌﺼﺎ ‪‬ﺣﺒ ِﺔ ﻭ ِﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥﹼ ﺍﳉـﺎﺭ‪ ‬ﻭﺍ‪‬ـﺮﻭﺭ ﺇﺫﺍ ﻭﻗـﻊ‬
‫ﻓﺎﻋﻞ ﴿ﺃﻧﺰﻟﻨﺎ﴾ ﺃﻭ ﻣﻦ ﺍﻟﻜﺎﻑ ﰲ ﴿ﺇﻟﻴﻚ﴾ ﻭﻋﻠﻰ ﻛﻞﱟ ﻓﺎﻟﺒﺎ ُﺀ ﻟﻠ ‪‬ﻤﻼ‪‬ﺑﺴﺔ ﻭﺍ ﹸ‬
‫ﺣﺎﻻﹰ ﻳﻜﻮﻥ ﻣﺘﻌﻠﱢﻘﹰﺎ ﲟﺤﺬﻭﻑ ﻣﺄﺧﻮﺫ ِﻣﻦ ‪‬ﻣﻌﲎ ﺍﻟﺒﺎ ِﺀ ﻓﻠﻌ‪‬ﻞ ﻣﺮﺍﺩ‪‬ﻩ ﺑﺎﻟﺘﻌﻠﱡﻖ ﺍﻟﻌﻤـ ﹸﻞ ﰲ ﻣﺘﻌﱠﻠﻘـﻪ ﺍﶈـﺬﻭﻑِ ﻣـﻦ ﺣﻴـﺚ ﺇﻥﹼ ﺍﻟﻌﺎﻣـﻞ ﰲ‬
‫‪Å‬‬
‫‪٥٤‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺃﻱ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻗﺒﻠﻪ‪١٢.‬ﲨﻞ ? ﻳﻌﲏ ﺍﻟﻼﻡ ﻓﻴﻪ ﻟﻠﺠﻨﺲ‪١٢.‬‬
‫ﻴﻤﻨﺎ﴾ ﺷﺎﻫﺪا ﴿ َﻋﻠ َْﻴ ِ﴾ واﻟﻜﺘﺎب ﲟﻌﲎ اﻟﻜﺘﺐ ﴿ﻓ ْ ُ ْ‬ ‫ﻳﺪﻳْ ِ﴾ ﻗﺒﻠﻪ ﴿ ِ َ‬
‫ﻣﻦ ا ْ ﻜ ٰ ِ‬
‫?‬
‫َﺎﺣﻜﻢ ﺑَ ْ َﻨ ُ ْﻢ﴾ ﺑﲔ‬ ‫ِﺘﺐ َو ُﻣ َ ْ ِ ً‬
‫)‪(١‬‬
‫﴿َُ‬
‫ﻣﺼﺪﻗًﺎ َﻟﻤﺎ ﺑَ ْ َ َ َ‬
‫اﻟﺤﻖ ﻟ ِ ُ ٍ ّﻞ َ َ ْ َ‬
‫ﺟﻌﻠﻨﺎ‬ ‫ﻣﻦ ْ َ‬
‫)‪(٣‬‬
‫ﺒﻊ اَ ْ َﻮا َٓء ُْﻢ﴾ ﻋـﺎدﻻ ﴿ َﻋﻤﺎ َ ٓ َ َ‬
‫ﺟﺎءك ِ َ‬ ‫اﻧﺰل اﷲُ﴾)‪ (٢‬إﻟﻴﻚ ﴿ َو َﻻ َﺗ ِ ْ‬ ‫أﻫﻞ اﻟﻜﺘﺎب إذا ﺗﺮاﻓﻌﻮا إﻟﻴﻚ ﴿ ِ َ ۤ‬
‫ﺑﻤﺎ َ ْ َ َ‬
‫ُﻣﺔ‬ ‫ﻟﺠﻌﻠ ُ ْ‬
‫َﻜﻢ ا ً‬ ‫ﷲَ ََ‬ ‫ﺎﺟﺎ﴾ ﻃﺮﻳﻘﺎ واﺿﺤﺎ ﰲ اﻟﺪﻳﻦ ﳝﺸﻮن ﻋﻠﻴﻪ ﴿ َو َ ْﻟﻮ َ ٓ َ‬
‫ﺷﺎء ا ُ‬ ‫ﻋﺔ﴾ ﺷﺮﻳﻌﺔ ﴿و ِ ْ‬
‫ﻣﻨ َ ً‬ ‫ِْ ُْ‬
‫ﻣﻨﻜﻢ﴾ أﻳﻬﺎ اﻷﻣﻢ)‪ً َ ْ ِ ﴿ (٤‬‬
‫)‪(٥‬‬
‫? ﰲ ﲨﻴﻊ ﺍﻷﻋﺼﺎﺭ‪١٢.‬‬
‫ﻣﺎ ﺗٰ ُ ْ‬
‫ﻜﻢ﴾ ﻣﻦ اﻟﺸﺮاﺋﻊ اﳌﺨﺘﻠﻔﺔ‬ ‫واﺣﺪة ﴾ ﻋ ﺷﺮﻳﻌﺔ واﺣﺪة ﴿و ٰﻜ ِْﻦ﴾ ﻓﺮﻗﻜﻢ ﻓﺮﻗﺎ ﴿ ﻟ َ ْ ُ َ ُ ْ‬
‫ﺒﻠﻮﻛﻢ﴾ ﻟﻴﺨﺘﱪﻛﻢ)‪ۤ َ ْ ِ ﴿ (٨‬‬ ‫ًَِ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﺟﻤﻴًﻌﺎ﴾ ﺑﺎﻟﺒﻌﺚ ﴿ َﻓ ُ َﻨﺒﺌ ُ ْ‬

‫ُﻜﻢ ِ َﺑﻤﺎ‬ ‫ت﴾ ﺳﺎرﻋﻮا إﻟﻴﻬﺎ ﴿ا ِ َ اﷲ ِ َ ْ ِ ُ ُ ْ‬
‫ﻣﺮﺟﻌﻜﻢ َ ِ ْ‬ ‫ﻟﻴﻨﻈﺮ اﳌﻄﻴﻊ ﻣﻨﻜﻢ واﻟﻌﺎﺻﻲ ﴿ﻓ ْ‬
‫َﺎﺳ َ ِ ُﺒﻘﻮا ْ َ‬
‫اﻟﺨ ْ ٰ ِ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﻠﻔﻮن)‪﴾(۴۸‬ﻣﻦ أﻣ ﺮ اﻟﺪﻳﻦ)‪....................................................................... (١١‬‬ ‫ﺗﺨﺘ ِ ُ ْ َ‬ ‫ُُْْ‬

‫ﻛﻨﺘﻢ ِ ْﻓﻴ ِ َ ْ َ‬

‫ﺍﳊﺎﻝ ﻫﻮ ﺍﻟﻌﺎﻣ ﹸﻞ ﰲ ﺻﺎﺣِﺒﻬﺎ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪ .‬ﻭﻗﻮﻟﹸﻪ ﴿ﻣ‪‬ﺼﺪ‪‬ﻗﹰﺎ﴾ ﺣﺎﻝ ﻣِﻦ ﴿ﺍﻟﻜﺘٰﺐ﴾ ﺃﻱ ﺣﺎﻝﹶ ﻛﻮﻧِﻪ ﻣ‪‬ﺼﺪ‪‬ﻗﺎ ﻟِﻤﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ‪ ) .‬ﺟﻤﻞ(‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹶﻗﺒ ﹶﻠﻪ[ ﻗﺪ ﻣﺮ‪ ‬ﻭ‪‬ﺟﻬ‪‬ﻪ ﺁﻧﻔﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺎﺣﻜﻢ ﺑﻴﻨﻬﻢ ﲟﺂ ﹶﺃﻧﺰﻝ ﺍﷲ﴾[ ﻧﺎﺳﺦ ﻟﻠﺤﻜﻢ ﺑﻜﻞﹼ ﺷﺮﻉ ﺳﺎﺑِﻖ‪ ،‬ﻓﻔﻴﻪ ﺃﻥﹼ ﹶﺃﻫـﻞ ﺍﻟﺬﻣ‪‬ـﺔ ﺇﺫﺍ ﺗﺮﺍﹶﻓﻌ‪‬ـﻮﺍ ﺇﻟﻴﻨـﺎ ‪‬ﻧﺤﻜﹸـﻢ ﺑﻴﻨـﻬﻢ‬ ‫)‪(٢‬‬
‫ِﺑﺄﺣﻜﺎ ِﻡ ﺍﻹﺳﻼﻡ ﻻ ِﺑﻤ‪‬ﻌ‪‬ﺘ ﹶﻘﺪِﻫﻢ ﻭﻣِﻦ ﺻ‪ ‬ﻮ ِﺭ ﺫﻟﻚ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﺿِﻤﺎﻥ ﺍﳋﹶﻤﺮ ﻭﳓﻮِﻩ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺤﻞﹼ ﺍﳊﺎﻝ ﻣِـﻦ ﻓﺎﻋِـ ِﻞ ﴿‪‬ﺗﺘ‪‬ﺒِـ ‪‬ﻊ﴾ ﻭﻫـﺬﺍ ﺃﺣ‪‬ـ ‪‬ﺪ ﻭﺟﻬ‪‬ـﲔ‪،‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻋﺎﺩﻻ ﴿ﻋﻤﺎ ﺟﺂﺀﻙ‪ ...‬ﺇﱁ﴾[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺃﻥﹼ ﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭ ﰲ ‪‬ﻣ ‪‬‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺤ ِﺮﻑ‪ ‬ﻣﺘ‪‬ﺒِﻌﹰﺎ‪) .‬ﺟ‪‬ﻤﻞ ﻣﻠﺘﻘﻄﹰﺎ(‬‫ﺤﺮِﻑ¼ ﺃﻱ ﻻ ﺗ‪‬ﻨ ‪‬‬ ‫ﻭﺍﻟﺜﺎﱐ ﺃﻥﹼ ½ﻋﻦ¼ ﻋﻠﻰ ﺑﺎﺑِﻬﺎ ِﻣ ‪‬ﻦ ﺍﳌﹸﺠﺎ ‪‬ﻭﺯ‪‬ﺓ ﻟﻜﻦ ِﺑﺘ‪‬ﻀ ِﻤﲔِ ﴿‪‬ﺗﺘ‪‬ﺒِﻊ﴾ ﻣﻌﲎ ½ﺗ‪‬ـﺘ‪‬ـ ‪‬ﺰ ‪‬ﺣﺰ‪‬ﺡ ﻭﺗ‪‬ـ‪‬ﻨ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻳﻬﺎ ﺍﻷُ ‪‬ﻣ ‪‬ﻢ[ ﻳﻌﲏ ﺍﳋِﻄﺎ ‪‬‬
‫ﺏ ﻋﺎﻡ‪ ‬ﺃﻱ ِﻣﻦ ﱠﻟ ‪‬ﺪﻥﹾ ﺁﺩ ‪‬ﻡ ﺇﱃ ﳏﻤ‪‬ﺪ )ﻋﻠﻰ ﻧﺒﻴ‪‬ﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ(‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﻜﻞ ﺟﻌﻠﻨﺎ ﻣﻨﻜﻢ ﺷﺮﻋﺔ ﻭﻣﻨﻬﺎﺟﺎ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻣ‪‬ﻦ ﻗﺎﻝ ﺇﻥ ﺷ‪‬ﺮ ‪‬‬
‫ﻉ ﻣ‪‬ﻦ ﻗﹶﺒﻠﹶﻨﺎ ﻟـﻴﺲ ﺷ‪‬ـﺮﻋﹰﺎ ﻟﻨـﺎ‪ ،‬ﻭﺇﻟﻴـﻪ ﺫﻫـﺐ ﺍﻟـﺸﺎﻓﻌﻴ ﹸﺔ‪،‬‬ ‫)‪(٥‬‬
‫ﷲ ﻋﻠﻴﻨﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ِﻣﻦ ﻏﲑ ﺇﻧﻜـﺎﺭ‪ ،‬ﻓـﻼ ﻧﺄﺧـﺬ‬ ‫ﻭﺃﻣﺎ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻭﺍﳌﺎﻟﻜﻴﺔ ﻭﺍﳊﻨﺎﺑﻠﺔ ﺃﻧﻪ ﺷ‪‬ﺮﻉ‪ ‬ﻟﻨﺎ‪ ،‬ﺛﺎﺑﺖ‪ ‬ﺍﳊﻜﻢ ﻋﻠﻴﻨﺎ ﺇﺫﺍ ﻗﺼ‪‬ﻪ ﺍ ُ‬
‫ِﻣﻦ ﹶﺃﺣﺒﺎﺭﻫﻢ ﻭﻻ ِﻣﻦ ﹸﻛﺘﺒﻬﻢ‪ ،‬ﻭﺍﺳﺘ‪‬ﺪﻝﹼ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻭﻛﺘﺒﻨﺎ ﻋﻠﻴﻬﻢ ﺃﻥﹼ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻔﺲ﴾‪ ،‬ﺍﻵﻳﺔ ]ﺍﳌﺎﺋﺪﺓ‪ ،[٤٥:‬ﻣ‪‬ﻦ ﻗـﺎﻝ ﺇﻧـﻪ ﺷـﺮﻉ‪ ‬ﻟﻨـﺎ‬
‫ﻣﺎ ﱂ ‪‬ﻳﺮِﺩ ﻧﺎﺳﺦ ﻭﻫﻮ ﻣﺬﻫﺐ ﺍﻷﺣﻨﺎﻑ ﻛﻤﺎ ﻣﺮ‪) .‬ﺍﻹﻛﻠﻴﻞ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻭﺍﺣﺪﺓ[ﺃﻱ ﲨﺎﻋ ﹰﺔ ﻣﺘ‪‬ﻔِﻘ ﹰﺔ ﻋﻠﻰ ﺩِﻳﻦ ﻭﺍﺣﺪ ﻣِﻦ ﻏ ِﲑ ﻧ‪‬ﺴ ٍﺦ‪) .‬ﺻﺎﻭﻱ(‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ً‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻣ ﹰﺔ‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹶﻓﺮ‪ ‬ﹶﻗﻜﹸﻢ ِﻓﺮ‪‬ﻗﹰﺎ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﺘﻌ ﻠﱢﻖ‪ ‬ﺍﻟﻼﻡِ ﻫﻮ ½ﻓﹶﺮ‪‬ﻕ‪ ¼‬ﻻ ½ﺃﹶﺭ‪‬ﺍﺩ‪ ¼‬ﻛﻤﺎ ﻗﻴـﻞ‪ ،‬ﻷﻥﹼ ½ ﻟﻜـﻦ¼ ﻳ‪‬ـﺪ ﺧ‪‬ﻞ ﺑ‪‬ـﲔ‪ ‬ﻛﹶﻼﻣ‪‬ـﲔِ‬ ‫)‪(٧‬‬
‫ﳐﺘﻠِﻔﹶﲔ‪ ،‬ﻭﻣﺎ ﻗﺒﻠﹶﻪ ﻟِﺪﻻﻟ ﺘِﻪ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉ ﺩ‪‬ﻝﱠ ﻋﻠﻰ ﺃﻥﹼ ﻣﺎ ﺑ‪‬ﻌﺪ‪‬ﻩ ﺍﻟﺘﻔﺮﻳﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﻟﻴ‪‬ﺨ‪‬ﺘِﺒﺮ‪‬ﻛﻢ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ‪ ‬ﻣِﻦ ﺍﻻﺑﺘﻼﺀ ﻫﺎﻫﻨﺎ ﻫﻮ ﺍﻻﺧﺘﺒﺎﺭ‪ ‬ﻻ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻟﻜﻦ ﻳ‪‬ﺮِﺩ‪ ‬ﻋﻠﻴﻪ ﺃﻥﹼ ﺍﻻﺧﺘﺒﺎﺭ‪ ‬ﺣﻘﻴﻘـ ﹰﺔ‬ ‫)‪(٨‬‬
‫ﻟِﺘ‪‬ﺤﺼﻴﻞِ ﺍﻟﻌﻠﻢِ ﻭﻫﻮ ﻣ‪‬ﺤﺎﻝ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎ ﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺩ‪‬ﻓﻊ‪ ‬ﺍﻹﻳﺮﺍﺩِ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻻﺧﺘﺒﺎﺭ ﻫﺎﻫﻨﺎ ﻣ‪‬ﻌﺎﻣ‪‬ﻠﺔﹸ ﺍﳌﹸﺨﺘﺒِﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﻟﻴ‪‬ﻨﻈﹸ ‪‬ﺮ ﺍﳌﹸﻄﻴ ‪‬ﻊ‪ ...‬ﺇﱁ[ ﺃﻱ ِﻟﻴ‪‬ﻌﻠ ‪‬ﻢ ﺃﻱ ِﻟﻴ‪‬ﻈ ‪‬ﻬ ‪‬ﺮ ﻣ‪‬ﺘﻌﻠﱢ ‪‬ﻖ ﻋﻠﻤِﻪ ﻭﻫﻮ ﺍﻣﺘﻴﺎﺯ‪ ‬ﺍﳌﹸﻄﻴﻊ ﻣﻦ ﺍﳌﹶﻌﺎﺻﻲ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٩‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﺎ ِﺭﻋ‪‬ﻮﺍ ﺇﻟﻴﻬﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻻﻓﺘﻌﺎﻝﹶ ﲟﻌﲎ ﺍﳌﹸﻔﺎﻋ‪‬ﻠﺔ ﺇﳝﺎﺀً ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺴﺎﺑ‪‬ﻘﺔ ﰲ ﺍﳋﲑﺍﺕ ﺃﹶﻣﺮ‪ ‬ﻣﻄﻠﻮﺏ ﻓﺎﻓﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١٠‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻳﻦ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﴿ﻣﺎ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١١‬‬

‫‪٥٥‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ِﻨـﻮك﴾‬
‫ان﴾ ﻻ ﴿ ْﻔ ُ ْ َ‬
‫)‪(٣‬‬
‫اﺣـﺬر ُْﻢ﴾ ﻟــ ﴿ َ ْ‬
‫)‪(٢‬‬
‫ﺒـﻊ اَ ْ َـﻮ ا َٓء ُْﻢ َو ْ َ ْ‬
‫اﻧـﺰل اﷲُ َو َﻻ َﺗ ِ ْ‬ ‫اﺣﻜﻢ ﺑَ ْ َﻨ ُ ْﻢ)‪ۤ َ ِ (١‬‬
‫ﺑﻤـﺎ َ ْ َ َ‬ ‫ان ْ ُ ْ‬
‫وﳚﺰي ﻛﻼ ﻣﻨﻜﻢ ﺑﻌﻤﻠﻪ ﴿ َو َ ِ‬
‫ـﺼ ْ َﺒ ُ ْﻢ﴾‬
‫ان ِ‬ ‫ﻳـﺪا ُ‬
‫ﷲَ ْ‬ ‫اﻧﻤـﺎ ُﻳﺮ ِ ْ ُ‬ ‫ﺗﻮﻟﻮا﴾ ﻋﻦ اﳊﻜﻢ اﳌ ل وأرادوا ﻏﲑه ﴿ﻓ ْ‬
‫َـﺎﻋﻠ َْﻢ َ َ‬
‫)‪(٤‬‬
‫َﺎن َ َ ْ‬ ‫ﷲ َِ ْ َ‬
‫اﻟﻴﻚ ﻓ ِ ْ‬ ‫ﻌﺾ َ ۤ‬
‫ﻣﺎ َ ْ َ َ‬
‫اﻧﺰل ا ُ‬ ‫ﻳﻀﻠﻮك ﴿ َﻋﻦ َ ْ ِ‬
‫اﻟﻨﺎس‬ ‫ذﻧﻮﺑ ِ ِ ْﻢ﴾ اﻟﱵ أﺗﻮﻫﺎ وﻣﻨﻬﺎ اﻟﺘﻮﱄ وﳚﺎزﻳﻬﻢ ﻋ ﲨﻴﻌﻬﺎ ﰲ اﻷﺧـﺮى ﴿ َو ِان َﻛﺜ ِ ْ ً ا َ‬
‫ﻣﻦ‬ ‫ﺑﺎﻟﻌﻘﻮﺑﺔ ﰲ اﻟﺪﻧﻴﺎ ﴿ ِ َ ْ ِ‬
‫ﺑﺒﻌﺾ ُ ُ ْ‬
‫)‪(٥‬‬
‫ِ‬
‫? ﻋﻦ ﺣﻜﻤﻚ‪١٢.‬‬ ‫? ﻋﻠﻰ ﺗﻘﺪﻳﺮ½ﻗﻞ ﳍﻢ¼‪١٢.‬ﺑﻴﻀﺎﻭﻱ‬
‫ﻳﺒﻐﻮن﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء‪ ،‬ﻳﻄﻠﺒﻮن ﻣﻦ اﳌﺪاﻫﻨﺔ)‪ (٧‬واﳌﻴﻞ إذا ﺗﻮﻟﻮا؟ اﺳﺘﻔﻬﺎم إﻧﻜﺎري‬
‫اﻟﺠﺎ ِِﻠﻴﺔ ِ َ ْ ُ ْ َ‬ ‫ﻟﻔﺴﻘﻮن)‪َ ﴿﴾(۴۹‬اﻓ ُ ْ َ‬
‫َﺤﻜﻢ ْ َ‬ ‫َٰ ُِْ َ‬
‫)‪(٦‬‬
‫ﺃﻱ ﻓﻬﻮ ﲟﻌﲎ ﺍﻟﻨﻔﻲ‪١٢.‬ﺻﺎﻭﻱ‬
‫>‬

‫ﻳﻮﻗﻨﻮن)‪﴾(۵۰‬ﺑﻪ ﺧﺼﻮا ﺑﺎﻟﺬﻛﺮ ﻷ‪‬ﻢ اﻟﺬﻳﻦ ﻳﺘﺪﺑﺮوﻧﻪ‬

‫ﻟﻘﻮم ٍ﴾ ﻋﻨﺪ ﻗﻮم ﴿ ْ ِ ُ ْ َ‬ ‫ﻣﻦ اﷲِ ُ ْ ً‬
‫ﺣﻜﻤﺎ َ ْ‬ ‫اﺣﺴﻦ ِ َ‬
‫ﻣﻦ﴾ أي ﻻ أﺣﺪ ﴿ َ ْ َ ُ‬
‫﴿ َو َ ْ‬
‫ﻉ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫ﻉ‬
‫‪٢‬‬ ‫‪٢‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺃﻥ ﺍﺣﻜﻢ ﺑﻴﻨﻬﻢ‪ ...‬ﺇﱁ﴾[ ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻄﻔﺎ ﻋﻠﻰ﴿ا ْ ﻜ ٰ َ‬

‫ِﺘﺐ﴾‪ ،‬ﻭﺍﻟﺘﻘﺪﻳ ‪‬ﺮ ½ﻭﺃﻧﺰﻟﻨـﺎ ﺇﻟﻴـﻚ ﺍﻟﻜﺘـﺎﺏ ﻭﺃﻥ ‪‬ﺗﺤﻜﹸـ ‪‬ﻢ ﺑـﻪ‬ ‫)‪(١‬‬
‫ﳊﻜ ‪‬ﻢ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ‪‬ﻣﻜﺮ‪‬ﺭﹰﺍ ‪‬ﻣ ‪‬ﻊ ﻣـﺎ ‪‬ﺗﻘـﺪ‪ ‬ﻡ ﻷ‪‬ﻤـﺎ ﻧ‪‬ـ ‪‬ﺰﻻ ﰲ ‪‬ﺣﻜﻤ‪‬ـﲔ ﳐـﺘِﻠ ﹶﻔﲔ ﻓـﺎ ُﻷﻭﱃ ‪‬ﻧ ‪‬ﺰﻟـﺖ‪ ‬ﰲ ﺷـﺄ ِﻥ ‪‬ﺭﺟـ ِﻢ‬
‫ﺑﻴ‪‬ﻨﻬﻢ¼ ﺃﻱ ﻭﺍ ﹸ‬
‫ﺡ ﺍﻟ ِﻘﺼ‪‬ﺔ‪) .‬ﲰﲔ‪ ،‬ﺧﺎﺯﻥ(‬
‫ﳌﺤﺼ‪ِ‬ﻨﲔ‪ ،‬ﻭﻫﺬﻩ ‪‬ﻧ ‪‬ﺰﻟﺖ ﰲ ﺍﻟﺪ‪‬ﻣﺎﺀ ﻭﺍﻟﺪﻳﺎﺕ‪ ،‬ﻛﻤﺎ ‪‬ﻳﺴﺘﻔﺎ ‪‬ﺩ ﺫﻟﻚ ِﻣﻦ ‪‬ﺷﺮ ِ‬ ‫ﺍﹸ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺍﺣﺬﺭﻫﻢ‪ ...‬ﺇﱁ﴾[ ﺳﺒﺐ ﻧﺰﻭﳍﺎ ﺃﻥ ﻛﻌﺐ ﺑﻦ ﺃﺳﻴﺪ ﻭﻋﺒﺪ ﺍﷲ ﺑـﻦ ﺻـﻮﺭﻳﺎ ﻭﺷـﺎﺱ ﺑـﻦ ﻗـﻴﺲ ﻗـﺎﻝ ﺑﻌـﻀﻬﻢ ﻟـﺒﻌﺾ‬ ‫)‪(٢‬‬
‫ﺍﺫﻫﺒﻮﺍ ﺑﻨﺎ ﺇﱃ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﹶﻟﻌﱠﻠﻨﺎ ﻧﻔﺘﻨﻪ ﻋﻦ ﺩﻳﻨﻪ ﻓﹶﺄ‪‬ﺗﻮﻩ ﻓﻘﺎﻟﻮﺍ ﻳـﺎ ﳏﻤـﺪ )ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ( ﻗـﺪ ﻋﺮﻓـﺖ‪ ‬ﺃﻧ‪‬ـﺎ‬
‫ﺃﺣﺒﺎ ‪‬ﺭ ﺍﻟﻴﻬﻮﺩ ﻭﺃﺷﺮﺍ ﹸﻓﻬﻢ ﻭﺳﺎﺩﺍ‪‬ﺗﻬﻢ‪ ،‬ﻭﹶﺃﻧ‪‬ﺎ ﺇﻥ ﺍﺗﺒ ‪‬ﻌﻨﺎﻙ ﺍﺗﺒ ‪‬ﻌ‪‬ﻨﺎ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﻭﱂ ‪‬ﻳﺨﺎِﻟﻔﻮﻧﺎ ﻭﺃﻥﹼ ﺑﻴﻨﻨـﺎ ﻭﺑـﲔ ﻗﻮ ِﻣﻨـﺎ ﺧ‪‬ـﺼﻮﻣ ﹰﺔ ﻓ‪‬ﻨ‪‬ﺘﺤـﺎ ﹶﻛ ‪‬ﻢ ﺇﻟﻴـﻚ‬
‫ﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻓـﺄﻧﺰﻝ ﺍﷲ ﻫـﺬﻩ ﺍﻵﻳـ ﹶﺔ ﴿ﻭﺃﻥ ﺍﺣﻜـﻢ ﺑﻴﻨـﻬﻢ ﲟـﺎ‬ ‫ﻓﹶﺎ ﹾﻗﺾِ ﻟﻨﺎ ﻋﻠﻴﻬﻢ ﻧ‪‬ﺆﻣ ‪‬ﻦ ﺑِﻚ ﻭ‪‬ﻧﺼ‪‬ﺪ‪‬ﻗﹾﻚ ﻓﺄﺑٰﻰ ﺭﺳـﻮﻝﹸ ﺍ ِ‬
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‫‪0 0‬‬
‫ﺏ ﻟﻠـﻨﱯ‬ ‫ﷲ ﺗﻌـﺎﱃ ﰲ ﻛﺘﺎﺑـﻪ‪﴿ .‬ﻭﻻ ﺗﺘﺒـﻊ ﺃﻫـﻮﺁﺀﻫﻢ﴾ ﺍﳋﻄـﺎ ‪‬‬ ‫ﺃﻧﺰﻝ ﺍﷲ﴾‪ ،‬ﻳﻌﲏ ﺍﺣ ﹸﻜ ‪‬ﻢ ﺑﻴﻨﻬﻢ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺑـﺎﳊﹸﻜﻢ ﺍﻟـﺬﻱ ﺃﻧﺰﻟﹶـﻪ ﺍ ُ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﳌﺮﺍﺩ ﻏﲑ‪‬ﻩ ِﻟﻌِﺼﻤﺘِﻪ ﻣﻦ ﺍﻟﻔِﺘﻨﺔ‪ ،‬ﻭﺍﳌﻌﲎ ﻻ ‪‬ﻳﻤِﻴ ﹸﻞ ﺍﳊـﺎﻛ ‪‬ﻢ ﺑـﲔ ﺍﻟﻨـﺎﺱ ﻷﻫـﻮﺍﺋﻬﻢ ﺑـﺄﻥ ﻳ‪‬ﺤﻜﹸـ ‪‬ﻢ ‪‬ـﺎ ﻭﻳ‪‬ﺘـﺮ‪‬ﻙ‬
‫ﷲ ﺗﻌﺎﱃ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍ ُ‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِـ﴿ﺃﻥ﴾[ ﻭﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﻟﻼﻡ‪ ‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ ‪] :‬ﻋﻦ ﺍﳊﹸﻜﻢِ ﺍﳌﹸ ﻨ‪‬ﺰ‪‬ﻝِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﻣﻔﻌﻮﻝِ ﴿ﺗﻮﻟـﻮﺍ﴾‪ ،‬ﻭﻓﻴـﻪ ﺇﳝـﺎﺀٌ ﺇﱃ ﺃﻥ ½ﺗ‪‬ـﻮ‪‬ﻟﹼﻰ¼ ﺑِﻤﻌـﲎ ½ﺃﹶﻋـﺮ‪‬ﺽ‪ ¼‬ﺑﻘﺮﻳﻨـ ِﺔ‬ ‫)‪(٤‬‬
‫ﺍﻟﺘﻌﺪ‪‬ﻱ ﺑـ ½ﻋﻦ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﺪﻧﻴﺎ[ ﺇﳕﺎ ﻗ ﻴ‪‬ﺪ ﺑﻪ ﻟﺌﻼﹼ ‪‬ﻳﺮِﺩ‪ ‬ﺃﻧﻪ ‪‬ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻧﻪ ﻻ ﻋ‪‬ﻘﻮﺑﺔﹶ ﳍﻢ ﺑﺒﺎﻗﻲ ﺍﻟﺬﻧﻮﺏ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻓﺤﻜﻢ ﺍﳉﺎﻫﻠﻴﺔ‪ ...‬ﺇﱁ﴾[ ﺍﻟﻔﺎﺀ ﻟﻠﻌﻄﻒ ﻋﻠﻰ ﻣﻘﺪ‪‬ﺭ ﺩ‪‬ﺧﻠﺖ‪ ‬ﻋﻠﻴﻪ ﺍﳍﻤﺰﺓﹸ ﻳ‪‬ﻘﺘﻀﻴﻪ ﺍﳌﹶﻘـﺎ ‪‬ﻡ ﺃﻱ ﺃﻳ‪‬ﺘ ‪‬ﻮﻟﱠـﻮﻥ ﻋـﻦ ﺣ‪‬ﻜﻤِـﻚ ﻓﻴ‪‬ﺒﻐ‪‬ـﻮﻥ‬ ‫)‪(٦‬‬
‫ﺣ‪‬ﻜ ‪‬ﻢ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﳉﺎﻫﻠﻴﺔ ﺇﻣﺎ ﺍﳌﻠﹼ ﹸﺔ ﺍﳉﺎﻫﻠﻴـ ﹸﺔ ﺍﻟـﱵ ﻫـﻲ ﻣﺘﺎﺑ‪‬ﻌـ ﹸﺔ ﺍﳍﹶـﻮٰﻯ ﺍﳌﹸﻮﺟِﺒـ ﹸﺔ ﻟﻠﻤ‪‬ﻴـﻞ ﻭﺍﳌﹸﺪﺍﻫ‪‬ﻨـ ِﺔ ﰲ ﺍﻷﺣﻜـﺎﻡ‪ ،‬ﻭﻗـﺪ ﺟ‪‬ـﺮﻯ‬
‫ﺍﳌﻔﺴ‪ ‬ﺮ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﺇﻣﺎ ﺃﻫ ﹸﻞ ﺍﳉﺎﻫﻠﻴ ِﺔ ﻭﺣ‪‬ﻜﻤ‪‬ﻬﻢ ﻫﻮ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻣِﻦ ﺍﳌﹸﻔﺎﺿ‪‬ﻠﺔ ﺑﲔ ﺍﻟﻘﹶﺘﻠﻰ ﻣﻦ ﺍﻟﻨ‪‬ﻀِﲑ ﻭﻗﹸﺮ‪‬ﻳﻈ ﹶﺔ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﳌﹸﺪﺍﻫ‪‬ﻨﺔ[ ﰲ ﺍﳌﺨﺘﺎﺭ ﺍﳌﺪﺍﻫﻨﺔ ﺍﳌﺼﺎﻧﻌﺔ ﻭﰲ "ﺍﻟﻘﺎﻣﻮﺱ"‪ :‬ﺍﳌﺪﺍﻫﻨ ﹸﺔ ﺇﻇﻬﺎ ‪‬ﺭ ﺧﻼﻑِ ﻣﺎ ﰲ ﺍﻟﻀﻤﲑِ ﻛﺎﻹﺩﻫﺎﻥ‪) .‬ﲨﻞ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻ ﹶﺃ ‪‬ﺣ ‪‬ﺪ[ ﹶﺃ ﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ‬ﺇﻧﻜﺎﺭﻱ‪ ‬ﲟﻌﲎ ﺍﻟﻨ‪‬ﻔﹾ ِﻲ ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻨﺪ ﻗﻮﻡ[ ﹶﺃﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼ ‪‬ﻡ ﲟﻌﲎ ½ﻋﻨﺪ¼‪ ،‬ﻭﻗﻮﻟﻪ ½ﺑﻪ¼ ﻗﺪ‪‬ﺭﻩ ﺇﺷـﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌـﻮﻝﹶ ﴿ﻳﻮﻗﻨـﻮﻥ﴾ ﳏـﺬﻭﻑ ﻭﺍﻟـﻀﻤﲑ‬ ‫)‪(٩‬‬
‫ﻋﺎﺋﺪ ﻋﻠﻰ ‪‬ﺣﻜ ِﻢ ﺍﷲ‪) .‬ﺻﺎﻭﻱ(‬

‫‪٥٦‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻋﻠﺔ ﻟﻠﻨﻬﻲ‪١٢.‬ﻣﺪ‬
‫اوﻟﻴﺎء﴾ ﺗﻮاﻟﻮ‪‬ﻢ وﺗﻮادو‪‬ﻢ ﴿ َ ْ ُ‬
‫ﻌﻀ ُ ْﻢ َ ْ ِ َ ٓ ُ‬ ‫ﻮد َواﻟﻨ ٰ ى َ ْ ِ َ ٓ َ‬ ‫ﻳﻦ َ ُ ْ‬ ‫﴿ َﻳﺎﻳ َ ﺎ ِ‬
‫?‬
‫ﻌﺾ﴾)‪ (٣‬ﻻﲢﺎدﻫﻢ ﰲ‬ ‫اوﻟﻴﺎء َ ْ ٍ‬ ‫)‪(٢‬‬ ‫)‪(١‬‬
‫اﻟﻴ ُ ْ َ‬ ‫ﻣﻨﻮا َﻻ َ ِ ُ‬
‫ﺗﺘﺨﺬوا ْ َ‬ ‫اﻟﺬ ْ َ‬
‫اﻟﻘﻮم اﻟﻈﻠ ِﻤِ ْ َ )‪ ﴾(۵۱‬ﲟﻮاﻻ‪‬ﻢ اﻟﻜﻔـﺎر ﴿ َﻓ َﱰى‬ ‫َ‬ ‫ْ‬ ‫ﻣﻨ ُ ْﻢ﴾)‪ (٤‬ﻣﻦ ﲨﻠﺘﻬﻢ ﴿ ِان اﷲَ َﻻ ﻳَ ْ ِﺪي ْ َ‬ ‫ﻳﺘﻮﻟ ُ ْﻢ ْ ُ ْ‬
‫ﻣﻨﻜﻢ ﻓ َِﺎﻧ ٗ ِ ْ‬ ‫اﻟﻜﻔﺮ ﴿ َو َ ْ‬
‫ﻣﻦ َ َ‬
‫? ﺣﺎﻝ ﻣﻦ ﺿﻤﲑ ﻳﺴﺎﺭﻋﻮﻥ َ‪١٢.‬ﲨﻞ‬
‫ﻘﻮﻟﻮن﴾ ﻣﻌﺘﺬرﻳﻦ ﻋﻨﻬﺎ‬ ‫ِﻋﻮن ِ ْﻓﻴ ِ ْﻢ﴾ ﰲ ﻣﻮاﻻ‪‬ﻢ ﴿ َ ُ ْ ُ ْ َ‬ ‫ﻣﺮض﴾ ﺿﻌﻒ اﻋﺘﻘﺎد ﻛﻌﺒﺪ اﷲ ﺑﻦ أﰊ اﳌﻨﺎﻓﻖ ﴿ َﺴﺎر ُ ْ َ‬
‫ﺎﻭﻱ‬ ‫ﺻ‬‫‪١٢‬‬ ‫‪.‬‬ ‫ﺃﻣﺮﻣﻜﺮﻭﻩ‬ ‫ﺃﻱ‬
‫ﻳﻦ ِ ْ ﻗ ُ ْ‬
‫ُﻠﻮﺑ ِ ِ ْﻢ َ ٌ‬ ‫اﻟﺬ ْ َ‬
‫ِ‬
‫ﺃﻱ ﺍﳌﻮﺍﻻﺓ‪١٢.‬ﺻﺎﻭﻱ‬
‫>‬

‫ان ُ ِﺼ ْ َ َﻨﺎ َد ٓا‪ٌَِ Ò‬ﺮة﴾ ﻳﺪور ﺑﻬﺎ اﻟﺪﻫﺮ ﻋﻠﻴﻨﺎ ﻣﻦ ﺟﺪب أو ﻏﻠﺒﺔ)‪ (٦‬وﻻ ﻳﺘﻢ أﻣﺮ ﳏﻤﺪ ﻓﻼ ﳝﲑوﻧﺎ)‪ (٧‬ﻗﺎل ﺗﻌـﺎﱃ‬
‫?‬
‫)‪(٨‬‬
‫َْ‬
‫)‪(٥‬‬
‫﴿َْ‬
‫ﻧﺨ‬
‫=ﺃﻱ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪١٢.‬ﲨﻞ‬

‫ﺡ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻻ ﺗﺘﺨﺬﻭﺍ ﺍﻟﻴﻬﻮﺩ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻪ ﺍﻧﻘﻄﺎﻉ ﻣ‪‬ﻮﺍﻻﺓ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺍﻟﻜﻔﹼﺎﺭ ﻓﻼ ﺗ‪‬ـﻮﺍ ‪‬ﺭ ﹶ‬
‫ﺙ ﺑﻴﻨـﻬﻢ ﻭﻻ ﻋﻘـ ‪‬ﺪ ﻭﻻ ﻭِﻻﻳـ ﹶﺔ ﻧﻜـﺎ ٍ‬ ‫)‪(١‬‬
‫ﻭﺃﻥﹼ ﺍﻟﻜﻔﹼﺎﺭ ﻛﻠﱠﻬﻢ ﺳ‪‬ﻮﺍﺀٌ ﹶﻓ‪‬ﻴ ِﺮﺙﹸ ﺍﻟﻴﻬﻮﺩﻱ‪ ‬ﺍﻟﻨﺼﺮﺍﱐﱠ ﻭﻋﻜﺴ‪‬ﻪ‪ ،‬ﻭﻳ‪‬ﺠﺮِﻱ ﺑﻴﻨﻬﻢ ﺍﻟ ‪‬ﻌﻘ ‪‬ﺪ ﻭﻭﻻﻳ ﹸﺔ ﺍﻟﻨﻜﺎﺡ‪ ،‬ﻭﺍﺳ‪‬ﺘﺪﻝﹼ ‪‬ﻋﻤ‪‬ـ ‪‬ﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‬
‫ﻼ ﰲ ﺷ‪‬ـﻲﺀٍ ﻣ‪‬ـﻦ ﺃﻣـﻮ ِﺭ ﺍﳌـﺴﻠﻤﲔ‪ ،‬ﻭﺍﺳـ‪‬ﺘﺪﻝﹼ ‪‬ـﺎ ﻣ‪‬ـﻦ ﻗـﺎﻝ ﻻ ‪‬ﻳﺠـﻮﺯ‪ ‬ﺍﻻﺳﺘﻨـﺼﺎ ‪‬ﺭ‬ ‫ﺑﺎﻵﻳﺔ ﻋﻠﻰ ﻣ‪‬ﻨ ِﻊ ﺍﺳﺘﻜﺘﺎﺏ ﺑﺎﻟﺬﻣ‪‬ﻲ ﻭﺍﲣﺎﺫِﻩ ﻋﺎﻣ ﹰ‬
‫ﺑﺎﻟﻜﻔﹼﺎﺭ ﰲ ‪‬ﺣﺮﺏ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻻ ‪‬ﺗﺘ‪‬ﺨِﺬﹸﻭﺍ ﺍﻟﹾ‪‬ﻴﻬ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﻟﻨ‪‬ﺼٰﺮٰﻯ ﹶﺃﻭ‪ِ‬ﻟﻴ‪‬ﺎﺀ﴾[ ﻗـﺎﻝ ﻓـﻀﻴﻠ ﹸﺔ ﺍﻟـﺸﻴﺦ ﺍﻟﺪﺍﻋﻴـ ﹸﺔ ﺍﻟﻜـﺒﲑ‪ ‬ﻣﺆ‪‬ﺳ‪‬ـﺲ‪" ‬ﺍﻟـﺪﻋﻮﺓِ ﺍﻹﺳـﻼﻣﻴ ِﺔ" ﺃﺑـﻮ ﺑـﻼﻝ‬ ‫)‪(٢‬‬
‫ﳏﻤ‪‬ﺪ ﺇﻟﻴﺎﺱ ﺍﻟﻌﻄﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺿﻮﻱ ﺣﻔﻈـﻪ ﺍﷲ ﺍﻟﻘـﻮﻱ‪ :‬ﺃﻳﻬـﺎ ﺍﳌـﺴﻠﻤﻮﻥ! ﺍﻟـﺼﺤﺒ ﹶﺔ ﺍﻟـﺴﻴﺌ ﹶﺔ ﻓـﺈﻥﹼ ﺃﺛﺮﻫـﺎ ﻋﻠـﻰ ﺍﳌـﺮﺀ ﻭﺍﺿـﺢ‬
‫ﳌﺮﺿِـﻲ‪ ‬ﰲ ِﺩﻳﻨـﻪ ﻭﺧ‪‬ﻠﻘـﻪ‪ ،‬ﻭﳛـﺬﺭ ﺻـﺤﺒﺔ‬ ‫ﻭﺧﻄﲑ ﺑﻼ ﺷﻚ‪ ،‬ﺣﺘ‪‬ﻰ ﺃﻧ‪‬ﻬﺎ ﺗﺆﺛﺮ ﻋﻠﻰ ﻋﻘﻴﺪﺗـﻪ‪ ،‬ﻓﻌﻠـﻰ ﺍﳌـﺆﻣ ِﻦ ﺃﻥ ‪‬ﻳﺨﺘـﺎ ‪‬ﺭ ﺍﳋﻠﻴـ ﹶﻞ ﺍ ﹶ‬
‫ﺍﻷﺷﺮﺍﺭ ﻭﺍﻟﻔﺴﺎﻕِ ﻭﺍﻟﻜﻔﹼﺎ ِﺭ ﻓﺈﻥﹼ ‪‬ﻣﺼﺎ ‪‬ﺣﺒ‪‬ﺘﻬﻢ ﻣ‪‬ﻀﺮ‪‬ﺓ ﻣﻦ ﲨﻴ ِﻊ ﺍﻟ ‪‬ﻮﺟﻮﻩ ﻋﻠﻰ ‪‬ﻣ ‪‬ﻦ ﺧـﺎﹶﻟﻄﹶﻬﻢ‪ ،‬ﻭﻣِـﻦ ﺍﻷﺳـﺒﺎﺏ ﺍﻟـﱵ ‪‬ﺗﻔـﻀﻲ ﺇﱃ ﺍﻟﻨـﺎﺭ‪،‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﳌﻬﺎِﻟﻚ ِﻣﻦ ﺣﻴﺚﹸ ﻳﺸﻌﺮﻭﻥ ﻭﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮﻭﻥ‪ ،‬ﻭﳛﺬﺭ ﺍﳌـﺴﻠ ‪‬ﻢ ﻣـﻦ‬ ‫ﻚ ﺑﺴﺒِﺒﻬﻢ ﺃﻗﻮﺍﻡ‪ ،‬ﻭﻛﻢ ﹶﺃﻗﺎ ‪‬ﺩﻭﺍ ﺃﺻﺤﺎ‪‬ﺑﻬﻢ ﺇﱃ ﺍ ﹶ‬
‫ﻓﻜﻢ ‪‬ﻫﹶﻠ ‪‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﳑﻦ ﻳﻨﺪﻡ ﻭﻳﻘﻮﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪﴿ :‬ﻳ ٰﻮﻳْﻠَ ٰ َﻟ ْ َﺘ ِ َ ْﻟﻢ َ ِ ْ‬
‫أﺗﺨﺬ ُ َﻓﻼ ًﻧﺎ َ ِ ً‬
‫ﺧﻠـﻴﻼ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪) .[٢٧ :‬ﺍﶈﺎﺿﺮﺍﺕ ﺍﻹﺳـﻼﻣﻴﺔ‪ :‬ﺍﳉـﺰﺀ‬
‫ﺍﻟﺜﺎﱐ‪ ،‬ﺍﻟﺮﺳﺎﻟﺔ‪ :‬ﻫ‪‬ﻤﻮﻡ ﺍﳌﻴ‪‬ﺖ‪ ،‬ﺻـ ‪] (٢٤٩‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺑﻌﻀﻬﻢ ﺃﻭﻟﻴﺎﺀ ﺑﻌﺾ﴾[ ﻭ ِﻣﻦ ﺿ‪‬ﺮﻭﺭﺓ ‪‬ﻣﻮﺍﻻﺓِ ﺑﻌ ِ‬
‫ﻀﻬﻢ ﻟﺒﻌﺾٍ ﺍﺟﺘﻤـﺎﻉ‪ ‬ﺍﻟﻜـﻞﱢ ﻋﻠـﻰ ﻣ‪‬ـﻀﺎﺭ‪ِ‬ﺗﻜﻢ ﻓﻜﻴـﻒ ‪‬ﻳﺘـﺼ‪‬ﻮ‪‬ﺭ ﺑﻴـﻨﻜﻢ‬ ‫)‪(٣‬‬
‫ﻭﺑﻴﻨﻬﻢ ‪‬ﻣﻮﺍﻻﺓﹲ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﺿﻲ‪ ‬ﻋﻨﻪ ‪‬ﺭﺿِـﻲ‪ ‬ﺩﻳﻨ‪‬ـﻪ ﻓـﺼﺎﺭ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺈﻧﻪ ﻣﻨﻬﻢ﴾[ ﺃﻱ ﻓﻬﻮ ِﻣﻦ ﹶﺃﻫ ِﻞ ﺩﻳِﻨﻬﻢ ﻷﻧﻪ ﻻ ﻳ‪‬ﻮﺍﻟِﻲ ﺃﺣﺪ‪ ‬ﺃﺣﺪﹰﺍ ﺇﻻ ﻭﻫﻮ ﻋﻨﻪ ﺭﺍ ٍ‬
‫ﺽ‪ ،‬ﻓﺈﺫﺍ ‪‬ﺭ ِ‬ ‫)‪(٤‬‬
‫ِﻣﻦ ﺃﻫ ِﻞ ِﻣﻠﹼِﺘﻪ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺳﺒﻴ ِﻞ ﺍﳌﺒﺎﹶﻟﻐﺔ ﰲ ﺍﻟﺰﺟﺮ‪) .‬ﺧﺎﺯﻥ ﻣﻠﺨ‪‬ﺼﹰﺎ(‬
‫ﻗﻮﻟﻪ ‪﴿] :‬ﻳﻘﻮﻟﻮﻥ ﳔﺸﻰ‪ ...‬ﺇﱁ﴾[ ﺣﺎﻝ ﻣﻦ ﺿﻤﲑ ﴿ﻳﺴﺎﺭﻋﻮﻥ﴾ ﻭﺍﻟـﺪﺍﺋﺮﺓ ﻣـﻦ ﺍﻟـﺼﻔﺎﺕ ﺍﻟﻐﺎﻟﺒـﺔ ﺍﻟـﱵ ﻻ ﻳ‪‬ـﺬﻛﹶﺮ‪ ‬ﻣ‪‬ﻌ‪‬ﻬـﺎ‬ ‫)‪(٥‬‬
‫ﻣﻮﺻﻮﻓﹸﻬﺎ‪ ،‬ﻭﻓﹶﺮ‪‬ﻕ‪ ‬ﺍﻟﺮﺍﻏﺐ‪ ‬ﺑﲔ ﺍﻟﺪﺍﺋﺮﺓ ﻭﺍﻟﺪﻭﻟﺔ ﺑﺄﻥﹼ ﺍﻟﺪﺍﺋﺮﺓ ﻫﻲ ﺍﳋﻂﹼ ﺍﶈﻴﻂ‪ ،‬ﰒ ﻋ ﺒ‪‬ﺮ ‪‬ﺎ ﻋـﻦ ﺍﳊﺎﺩِﺛـﺔ‪ ،‬ﻭﺇﳕـﺎ ﺗ‪‬ﻘـﺎﻝﹸ ﰲ‬
‫ﺍﳌﹶﻜﺮﻭﻩ ﻭﺍﻟﺪ‪‬ﻭﻟﹶﺔﹸ ﰲ ﺍﳌﹶﺤﺒﻮﺏ‪) .‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ ﻏﹶ ﹶﻠ‪‬ﺒ ٍﺔ[ ﺃﻱ ﻏﻠﺒ ِﺔ ﺍﻟﻜﻔﹼﺎﺭ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﲑﻭﻧﺎ[ ﺃﻱ ‪‬ﻳﻌﻄﻮﻧﺎ ﺍ ِ‬
‫ﳌـ‪‬ﻴ ‪‬ﺮ ﹶﺓ ﻭﻫﻲ ﺍﻟﻄﻌﺎ ‪‬ﻡ‪ .‬ﻭﻫﻮ ﻋﻄﻒ ﻋﻠﻰ ﴿‪‬ﺗﺼِﻴﺒ‪‬ﻨﺎ﴾‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ(‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ‪‬ﻳ ِﻤ ‪‬‬ ‫)‪(٧‬‬
‫ﺴﻰ¼ ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﻠﺘﺮﺟ‪‬ﻲ ﺇﻻﹼ ﺃ‪‬ـﺎ‬
‫ﺻﺮ‪‬ﻫﻢ‪½ .‬ﻋ ٰ‬
‫ﷲ ﻧﺎ ِ‬
‫ﲔ ﻭِﺑﺸﺎﺭﺓﹰ ﻟﻠﻤﺆﻣﻨﲔ ﻻﻋﺘﻘﺎﺩﻫﻢ ﺃﻥﹼ ﺍ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺃﻱ ﺭﺩ‪‬ﺍ ِﻟ ﹶﻘﻮ ِﻝ ﺍ ﹸ‬
‫ﳌﻨﺎِﻓ ِﻘ ‪‬‬ ‫)‪(٨‬‬
‫ﻒ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﰲ ﻛﻼ ِﻡ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺘﺤﻘﻴﻖ ﻷﻥﹼ ﻛﻼ ‪‬ﻣﻪ ‪‬ﻣﻮﺍِﻓﻖ ِﻟ ِﻌﻠ ِﻤﻪ ﻭﻫﻮ ﻻ ‪‬ﻳﺘﺨﱠﻠ ‪‬‬

‫‪٥٧‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ِﻨﺪهٖ﴾ ﺑﻬﺘﻚ ﺳﱰاﳌﻨﺎﻓﻘﲔ واﻓﺘﻀﺎﺣﻬﻢ ﴿ﻓ ُ ْ ِ ُ ْ‬
‫َﻴﺼﺒﺤﻮا‬
‫)‪(١‬‬
‫ﻣﻦ ﻋ ْ ِ‬ ‫َﺘﺢ﴾ ﺑﺎﻟﻨﺼﺮ ﻟﻨﺒﻴﻪ ﺑﺈﻇﻬﺎر دﻳﻨﻪ ﴿ َ ْاو َ ْ‬
‫اﻣﺮ ٍ ْ‬ ‫ان ﻳﺎْ ِ َ ِ ْ‬
‫ﺑﺎﻟﻔ ْ ِ‬ ‫﴿ﻓ ََﻌ َ ا ُ‬
‫ﷲَ ْ‬
‫ﻘــﻮل﴾ ﺑــﺎﻟﺮﻓﻊ اﺳـــﺘﺌﻨﺎﻓﺎ ﺑـــﻮاو‬ ‫ــﺴ ِ ْﻢ﴾ ﻣـــﻦ اﻟــﺸﻚ)‪ (٢‬وﻣــﻮاﻻة اﻟﻜﻔــﺎر﴿ﻧ ٰـ ِ ِ‬
‫ــﺪﻣ ْ َ )‪َ ﴿ ﴾(۵۲‬و َ ُ ْ ُ‬ ‫َـــ ٰ َﻣـ ۤــﺎ اَ َ ْوا َا ْ ُﻔـ ِ‬
‫)‪(٣‬‬

‫ﻳﻦ َ ْ َ ُ ْ‬
‫اﻗﺴﻤﻮا)‪ِ (٥‬ﺑﺎﷲِ َﺟ ْ َﺪ‬ ‫ﺆﻻءِ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻣﻨﻮا﴾ ﻟﺒﻌﻀﻬﻢ إذا ﻫﺘﻚ ﺳﱰﻫﻢ ﺗﻌﺠﺒﺎ ﴿اَ ُ َ ٓ‬ ‫ﻳﻦ َ ُ‬ ‫ودو‪‬ﺎ وﺑﺎﻟﻨﺼﺐ ﻋﻄﻔﺎ ﻋ ½ﻳﺄﰐ¼ ﴿ ِ‬
‫اﻟﺬ ْ َ‬ ‫)‪(٤‬‬

‫اﻋﻤ ـ ُ‬
‫ــﺎﻟ ُ ْﻢ﴾‬ ‫ــﺖ﴾ ﺑﻄﻠ ــﺖ ﴿ َ ْ َ‬ ‫ﺣﺒﻄـ ْ‬ ‫ــﻢ َ َﻟﻤ َﻌﻜُـ ْ‬
‫ــﻢ﴾ ﰲ اﻟ ــﺪﻳﻦ ﻗـــﺎل ﺗﻌـــﺎﱃ ﴿ َ ِ َ‬ ‫اﻳﻤـــﺎﻧ ِ ِ ْﻢ﴾ ﻏﺎﻳـــﺔ اﺟﺘﻬـــﺎدﻫﻢ ﻓﻴﻬ ــﺎ ﴿ ِاﻧ ُ ـ ْ‬
‫ََْ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا)‪............. (١١‬‬ ‫ﻳﻦ )‪ ﴾(۵۳‬اﻟﺪﻧﻴﺎ ﺑﺎﻟﻔﻀﻴﺤﺔ واﻵﺧﺮة ﺑﺎﻟﻌﻘﺎب ﴿ َﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫اﻟﺼﺎﳊﺔ ﴿ﻓ َ ْ َ ُ ْ‬
‫َﺎﺻﺒﺤﻮا﴾ ﺻﺎروا ﴿ ٰﺧ ِ ِ ْ َ‬ ‫)‪(١٠‬‬

‫ﺍﻟﺜﻠﺚ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ‪‬ﻴﺼﺒﺤﻮﺍ﴾[ ﻋﻄﻒ ﻋﻠﻰ ﴿ﻳﺄﰐ﴾‪ ،‬ﻭﻓﺎ ُﺀ ﺍﻟﺴﺒﺒﻴﺔ ‪‬ﻣﻐﻨﻴﺔﹲ ﻋﻦ ﺍﻟﺮﺍﺑﻂ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﺸﻚ‪ ...‬ﺇﱁ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﴿ﻣﺎ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻧـٰﺪ ِﻣﲔ﴾[ﺃﻱ ﻋﻠﻰ ‪‬ﺗﺨﻠﱡ ِ‬
‫ﻒ ﻣﺮﺍ ِﺩﻫﻢ ﻭﺣﺴﺮِﺗﻬﻢ ِﻣﻦ ﹶﺃ ‪‬ﺟ ِﻞ ‪‬ﻧﺼ ِﺮ ﳏﻤ‪‬ﺪ ﻭﺃﺻﺤﺎِﺑﻪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻮﺍﻭ ﻭﺩﻭﻧﻬﺎ[ ﳎﻤﻮﻉ‪ ‬ﺍﻟ ِﻘﺮﺍﺀﺍﺕ ﺛﻼﺛﺔﹲ‪ ،‬ﻓ ﹶﻘﺮﹶﺃ ﻋﺎﺻﻢ ﻭﲪﺰﺓ ﻭﺍﻟﻜِﺴﺎﺋﻲ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻮﺍﻭ ﻣ‪‬ـ ‪‬ﻊ ﺍﻟﺮﻓـﻊ‪ ،‬ﻭﻗـﺮﺃ ﻧـﺎﻓﻊ ﻭﺍﺑـﻦ ﻛـﺜﲑ‬ ‫)‪(٤‬‬
‫‪‬‬
‫ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﲝﺬﻓﻬﺎ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺮﻓﻊ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﺈﺛﺒﺎ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﺗﻮﺟﻴ ‪‬ﻬﻬﺎ ﺃﻥﹼ ﺍﻟﺮﻓﻊ ‪‬ﻣ ‪‬ﻊ ﺍﻟﻮﺍﻭ ﻋﻠـﻰ ﻃﺮﻳـﻖ ﺍﻻﺳـﺘﺌﻨﺎﻑ ﻭﺍﻟﺮﻓـ ‪‬ﻊ‬
‫ﺸﹶﺄ ِﻣﻦ ﻗﻮِﻟﻪ ﴿ﻓﻌﺴﻰ ﺍﷲ ﺃﻥ ﻳـﺄﰐ ﺑـﺎﻟﻔﺘﺢ ‪...‬ﺇﱁ﴾‪،‬ﻛﺄﻧـﻪ ﻗﻴـﻞ‬ ‫ﺑﺪﻭِﻧﻬﺎ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﻣﺴﺘﺄﻧﻔﺔ ﺍﺳﺘﺌﻨﺎﻓﹰﺎ ﺑﻴﺎﻧﻴﹰﺎ ﰲ ﺟﻮﺍﺏ ﺳ‪‬ﺆ‪‬ﺍﻝ ‪‬ﻧ ‪‬‬
‫ﻓﻤﺎﺫﺍ ﻳﻘﻮﻝ ﺍﳌﺆﻣﻨﻮﻥ ﺣﻴﻨﺌﺬ؟ ﻭﺃﻥﹼ ﺍﻟﻨﺼﺐ ‪‬ﻣ ‪‬ﻊ ﺍﻟﻮﺍﻭ ﺑﻄﺮﻳﻖ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﴿ﺃﻥ ﻳﺄﰐﹶ﴾ ﺃﻭ ﻋﻠﻰ ﴿ﻓﻴﺼﺒﺤﻮﺍ﴾‪ ) .‬ﺟﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺸ ِﲑﻳ ‪‬ﻦ ﻟﻠﻤﻨـﺎﻓﻘﲔ ﻣﺘﻌﺠـﺒﲔ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﻗﺴﻤﻮﺍ﴾[ ﺍﳍﻤﺰﺓ ﻟﻼﺳﺘﻔﻬﺎﻡ ﺍﻟﺘﻌﺠﱯ ﺃﻱ ﻳﻘﻮﻝ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻣ‪‬ـ ِ‬ ‫)‪(٥‬‬
‫ِﻣﻦ ﺣﺎﳍﻢ ﺣﻴﺚ ﺍﻧ ‪‬ﻌﻜﺲ‪ ‬ﻣﻄﻠﻮ‪‬ﺑﻬﻢ‪ ،‬ﻭﺍﳍﺎﺀ ﻟﻠﺘﻨﺒﻴﻪ‪ ،‬ﻭ½ﺃﻭﻻﺀ¼ ﺍﺳﻢ ﺇﺷﺎﺭﺓ ﻣﺒﺘﺪﺃ‪ ،‬ﻭﺍﳌﻮﺻﻮﻝﹸ ﺧ‪‬ﺒﺮﻩ ﻭﻣﺎ ﺑﻌ ‪‬ﺪﻩ ﺻﻠ‪‬ﺘﻪ‪ ،‬ﻭﻗﻮﹸﻟﻪ ﴿ﺇ‪‬ـﻢ‬
‫ﳌﻌﻜﻢ﴾ ﲨﻠﺔﹲ ﻻ ﳏ ﱠﻞ ﳍﺎ ِﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻷ‪‬ﺎ ﺗﻔﺴﲑ ﻭﺣﻜﺎﻳﺔﹲ ِﻟﻤﻌﲎ ﴿ﺃﻗﺴﻤﻮﺍ﴾‪ ،‬ﻟﻜـﻦ ﻻ ﺑﺄﻟﻔـﺎﻇِﻬﻢ ﻭﺇﻻ ﹶﻟ ِﻘﻴـﻞ ½ﺇﻧ‪‬ـﺎ ‪‬ﻣ ‪‬ﻌﻜـﻢ¼‪،‬‬
‫ﻭﺟﻬ ‪‬ﺪ ﺍﻹﳝﺎ ِﻥ ﹶﺃﻏﹶﻠﻈﹸﻬﺎ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﺴﻤ‪‬ﻮﺍ‬
‫ﺴﻤ‪‬ﻮﺍ﴾‪ ،‬ﻭﺍﻟﺘﻘـﺪﻳ ‪‬ﺮ ﺃﹶﻗـ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻏﺎﻳ ﹶﺔ ﺍﺟﺘﻬﺎﺩﻫﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ ‪‬ﺟ ‪‬ﻬ ‪‬ﺪ﴾ ﺻﻔﺔ ﳌﺼﺪﺭ ﳏﺬﻭ ٍ‬
‫ﻑ ﻣﻔﻌﻮ ٍﻝ ﻣﻄﻠﻖٍ ﻟـ﴿ﺃﹶﻗـ ‪‬‬ ‫)‪(٦‬‬
‫ﺇِﻗﺴﺎ ‪‬ﻡ ﺍﺟﺘﻬﺎ ِﺩ ﺍﻟﻴ‪‬ﻤﲔِ‪ .‬ﻭﻗﻴﻞ ﻧﺼﺒ‪‬ﻪ ﻋﻠﻰ ﺍﳊﺎﻝ ﺃﻱ ﳎﺘ ِﻬﺪِﻳﻦ‪ .‬ﻭﻛﻼﻡ ﺍﳌﻔﺴ‪‬ﺮ ﺃﹶﻭﹶﻓ ‪‬ﻖ ﺑﺎﻷﻭ‪‬ﻝ‪) .‬ﲨﻞ‪ ،‬ﺻﺎﻭﻱ ﺑﺘﺼ‪‬ﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﺪﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﻣِﻦ ﺍﳌﹶﻌِﻴ‪‬ﺔ ﻫﺎﻫﻨﺎ ﺍﳌﻌﻴﺔﹸ ﺍﳌﹶﻌ‪ ‬ﻨـَﻮﻳﺔﹸ ﻭﻫﻲ ﺗ‪ ‬ﺒﻌِﻴ‪‬ﺘ‪‬ﻬﻢ ﰲ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻭﻫﻲ ﺍﺳﺘﻌﺎﺭﺓ ﺷـﺒ‪‬ﻪ‬ ‫)‪(٧‬‬
‫ﻣ‪‬ﻘﺎﺭ‪ ‬ﻧﺘﻬﻢ ﰲ ﺍﻟﺪﻳﻦ ﺑِﺼ‪‬ﺤﺒ ﺘِﻬﻢ ﺍﳉِ ﺴﻤﻴﺔِ ﰲ ﻣ‪‬ﻄﻠﹶﻖ ﺍﳌﹸﻘﺎﺭ‪ ‬ﻧﺔِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ...‬ﺇﱁ[ ﺃﺷـﺎﺭ ﺇﱃ ﺃﻥﹼ ﺁﺧِـﺮ ﻗـﻮﻝِ ﺍﳌـﺆﻣﻨﲔ ﻋـﻦ ﺣـﺎﻝ ﺍﳌﻨـﺎﻓﻘﲔ‪﴿ :‬ﺇ‪‬ـﻢ ﳌﻌﻜـﻢ﴾‪ .‬ﻭﺃﻥﹼ ﻗﻮﻟﹶـﻪ ﴿ﺣﺒﻄـﺖ‬ ‫)‪(٨‬‬
‫ﺃﻋﻤﺎﹸﻟﻬﻢ﴾ ِﻣﻦ ﻗﻮ ِﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻋﻠﻴﻪ ﺟ‪‬ﻤﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ِﻣﻦ ﻗﻮﻝ ﺍﳌﺆﻣﻨﲔ‪ ) .‬ﺟﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻄﻠﺖ[ ﻓ ﺴ‪‬ﺮ ﺑﻪ ﻷﻥﹼ ﺃﹶﺻﻞﹶ ﺍﳊﹶ ﺒ‪‬ﻂِ ﺃﹶﻥ ﺗ‪‬ﺄﻛﹸﻞﹶ ﺇِﺑِﻞﹲ ﻧ‪‬ﺒ‪ ‬ﺘﺎﹰ ﻳ‪‬ﻀ‪‬ﺮ‪‬ﻫﺎ ﻓﹶ ﺘ‪‬ﻌﻈﹸﻢ‪ ‬ﺑ‪‬ﻄﻮﻧ‪‬ﻬﺎ ﻓ ﺘ‪‬ﻬ ﻠِﻚ‪ ،‬ﻭ ﺳ‪‬ﻤ‪‬ﻲ ﺑ‪‬ﻄﻼﻥﹸ ﺍﻟﻌﻤﻞِ ﺑِﻄﹶﺮ‪ ‬ﻳ‪‬ﺎ ِﻥ‬ ‫)‪(٩‬‬
‫ﻣﺎ ﻳ‪‬ﻔﺴِﺪ‪‬ﻩ ﻋﻠﻴﻪ ﺣ‪‬ﺒ‪‬ﻄﺎﹰ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻪ ﺑِﻬ‪‬ﻼﻙِ ﺍﻹِﺑِﻞِ ﺑِﺘ‪ ‬ﻨﺎﻭ‪‬ﻝِ ﻣﺎ ﻳ‪‬ﻀ‪‬ﺮ‪‬ﻫﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺤ ﹸﺔ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥﹼ ﻏﲑ‪ ‬ﺍﻟﺼﺎﳊﺔ ﻻ ﻳ‪ ‬ﺘﻌﻠﱠﻖ‪ ‬ﺑﻪ ﺍﳊﹶﺒ‪‬ﻂﹸ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺼﺎِﻟ ‪‬‬ ‫)‪(١٠‬‬
‫ﺴ‪‬ﺘ ‪‬ﺪ ِﻋﻴﺔﹲ ﻟﻼﺭﺗﺪﺍﺩ ﺷ‪‬ـ ‪‬ﺮﻉ‪ ‬ﰲ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻳﺂﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ...‬ﺇﱁ﴾[ ﳌﹼﺎ ‪‬ﻧﻬﻰ ﻓﻴﻤﺎ ﺳ‪‬ﹶﻠ ‪‬‬
‫ﻒ ﻋﻦ ﻣ‪‬ﻮﺍﻻﺓ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭ‪‬ﺑﻴ‪‬ﻦ ﺃ‪‬ﺎ ‪‬ﻣ ‪‬‬ ‫)‪(١١‬‬
‫‪Å‬‬
‫‪٥٨‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫دﻳﻨ ِ ٖ ﴾ إﱃ اﻟﻜﻔﺮ إﺧﺒﺎر ﲟﺎ ﻋﻠﻢ اﷲ ﺗﻌـﺎﱃ وﻗﻮﻋـﻪ وﻗـﺪ ارﺗـﺪ ﲨﺎﻋـﺔ‬
‫ﻋﻦ ِ ْ‬ ‫ﻳﺮﺗﺪْد﴾ ﺑﺎﻟﻔﻚ واﻹدﻏﺎم ﻳﺮﺟﻊ ﴿ ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ َ ْ‬ ‫ﻣﻦ ْ َ ِ‬
‫)‪(١‬‬
‫َ ْ‬
‫ﻳﺤﺒﻮﻧ َ ﴾)‪ (٤‬ﻗﺎل ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪:‬‬ ‫َﺴﻮف َﻳﺎْ ِ اﷲُ﴾ ﺑﺪﳍﻢ)‪ْ َ ِ ﴿ (٢‬ﻘﻮم ٍ ِ‬
‫ﻳﺤﺒ ُ ْﻢ َو ُ ِ ْ‬
‫)‪(٣‬‬
‫ﺑﻌﺪ ﻣﻮت اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ﻓ َ ْ َ‬
‫اذﻟﺔ﴾)‪ (٦‬ﻋـﺎﻃﻔﲔ ﴿ َـ َ ْ ُ ْ ِ‬
‫اﻟﻤـﺆﻣﻨ ِ ْ َ َاﻋ ِـﺰة ٍ﴾‬ ‫½ﻫﻢ ﻗﻮم ﻫﺬا وأﺷﺎر إﱃ)‪ (٥‬أﰊ ﻣﻮ اﻷﺷﻌﺮي¼ رواه اﳊﺎﻛﻢ ﰲ ﺻـﺤﻴﺤﻪ ﴿ َ ِ ٍ‬

‫ﳌﺮ‪‬ﺗﺪ‪‬ﻳﻦ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ .‬ﻫﺬﺍ ﲢﺬﻳﺮ ﻋﺎﻡ‪ ‬ﻟﻜﻞﱢ ﻣﺆ ِﻣﻦ ﻋﻦ ‪‬ﻣﻮﺍﻻﺓِ ﺍﻟ ﹸﻜﻔﺎ ِﺭ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﺑﻴﺎﻥ ﺣﺎﻝ ﺍ ﹸ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻔﻚ‪ ‬ﻭﺍﻹﺩﻏﺎﻡ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﺑﺎﻟﻔﻚ‪ ‬ﺃﻱ ِﺑ ‪‬ﺪﺍﹶﻟﲔِ ﻣﻜﺴﻮﺭ ٍﺓ ﻓﺴﺎﻛﻨﺔٍ ﳐﻔﹼﻔﺘﲔ ﻋﻠـﻰ ﺍﻷﺻـﻞ ﻭﺑـﺎ ٍ‬
‫ﻕ‬ ‫)‪(١‬‬
‫ﻒ ﺍﳌﺪﻳﻨﺔ ﻭﺍﻟﺸﺎﻡ‪) .‬ﻛﺮﺧﻲ(‬ ‫ﺖ ﺍﻟﺜﺎﻧﻴ ﹸﺔ ﺑﺎﻟﻔﺘﺤﺔ ﲣﻔﻴﻔﹰﺎ‪ ،‬ﻭﻛﻼﳘﺎ ﰲ ‪‬ﻣﺼﺎﺣ ِ‬‫ﺑﺎﻹﺩﻏﺎﻡ ﲣﻔﻴﻔﹰﺎ‪ ،‬ﻭ ‪‬ﺣﺮ‪‬ﻛ ِ‬
‫ﻗﻮﻟﻪ ‪] :‬ﺑ‪‬ﺪ‪‬ﻟﹶﻬ‪‬ﻢ[ ﺃﻱ ﺑ‪‬ﺪ‪‬ﻝﹶ ﺍﳌﹸﺮﺗ‪‬ﺪ‪‬ﻳﻦ‪ ،‬ﻓﺎﻟﻀﻤﲑ‪ ‬ﻋﺎﺋﺪ ﻋﻠﻰ ﴿ﻣ‪‬ـﻦ﴾ ﺑﺎﻋﺘﺒـﺎﺭ ﻣﻌﻨﺎﻫـﺎ‪ ،‬ﻭﺃﺷـﺎﺭ ‪‬ـﺬﺍ ﺍﻟﺘﻘـﺪﻳﺮ ﺇﱃ ﺍﻟـﺮﺍﺑﻂ ﺑـﲔ‬ ‫)‪(٢‬‬
‫ﺍﳌﺒﺘﺪﺃ ﺍﻟﺬﻱ ﻫﻮ ﴿ﻣ‪‬ﻦ﴾ ﻭﺧ‪‬ﺒ‪‬ﺮِﻩ‪ ،‬ﻭﻫﺬﺍ ﻻﻳ‪‬ﺤﺘﺎﺝ‪ ‬ﺇﻟﻴﻪ ﺇﻻ ﻋﻠﻰ ﺍﳌﹶﺮ ﺟ‪‬ﻮﺡِ ﻣِﻦ ﺃﻥﹼ ﺍﳋـﱪ‪ ‬ﻫـﻮ ﺍﳉـﺰﺍﺀُ ﻭ‪‬ﺣـﺪ‪‬ﻩ‪ ،‬ﻭﺃﻣـﺎ ﻋﻠـﻰ‬
‫ﺍﻟﻘﻮﻟﹶﲔ ﺍﻵ ﺧ‪‬ﺮ‪‬ﻳﻦ ﻣِﻦ ﺃﻧﻪ ﺍﻟﺸﺮﻁﹸ ﻭ‪‬ﺣﺪ‪‬ﻩ ﻭﻫﻮ ﺍﻟﺮﺍﺟ ﺢ‪ ،‬ﺃﻭ ﺍ‪‬ﻤﻮﻉ‪ ،‬ﻓﺎﻟﺮﺍﺑﻂﹸ ﻣﻮﺟﻮﺩ ﻭﻫﻮ ﺍﻟﻀﻤﲑ‪ ‬ﺍﳌﺴﺘﺘِﺮ‪ ‬ﰲ ﴿ﻳﺮﺗـﺪﺩ﴾‬
‫ﻭﺍﻟﺒﺎﺭﺯ‪ ‬ﺍ‪‬ﺮﻭﺭ‪ ‬ﰲ ﻗﻮﻟﻪ ﴿ﻋﻦ ﺩﻳﻨﻪ﴾‪) .‬ﲨﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳ‪‬ﺤﺒ‪‬ﻬﻢ﴾[ ﺃﻱ ﻳ‪‬ﻬﺪﻳﻬﻢ ﻭﻳ‪‬ﻮﻓﹼﻘﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻳ‪‬ﺜﻴﺒﻬﻢ ﰲ ﺍﻟﻌ‪‬ﻘﺒٰﻰ ﻷﻥﹼ ﺍﳌﹶﺤﺒ‪‬ﺔ ﻣ‪‬ﻴ ﹸﻞ ﺍﻟﻘﹶﻠ ِ‬
‫ﺐ ﻭﻻ ﻳ‪‬ﺠﻮﺯ‪ ‬ﺇﻃﻼﻗﹸﻪ ﻋﻠـﻰ ﺍﷲ ﺗﻌـﺎﱃ‬ ‫)‪(٣‬‬
‫ﻓﻴ‪‬ﻔﺴ‪ ‬ﺮ ﺑِﻼ ِﺯﻣِﻬﺎ ﻭﺃﻣﺎ ﻣ‪‬ﺤﺒ‪ ‬ﹸﺔ ﺍﻟﻌِﺒﺎﺩ ﻓﻴ‪‬ﻤ ِﻜ ‪‬ﻦ ﺣﻘﻴﻘﺘ‪‬ﻬﺎ ﻭﻻﺯﻣ‪‬ﻬﺎ ﻣِﻦ ﺍﻟﻄﺎﻋ ِﺔ ﻭﺍﻟﻌِﺒﺎﺩﺓ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﳛﺒﻬﻢ ﻭﳛﺒﻮﻧﻪ﴾[ ﻣﻌﲎ ‪‬ﻣﺤﺒ‪ِ ‬ﺔ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ ﺇﻗﺎﻣ‪‬ﺘﻬﻢ ﻟﻪ ﰲ ﺧِﺪ ِﻣِﺘﻪ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺮ‪‬ﺿﺎ ﻭﺍﻹﺛﺎﺑ ِﺔ‪ ،‬ﻭﻣﻌﲎ ﳏﺒِﺘﻬﻢ ﷲ ﺗﻌﺎﱃ ﻣ‪‬ـﻮﺍﻻﺓﹸ‬ ‫)‪(٤‬‬
‫ﻃﺎﻋِﺘﻪ ﻭﺗﻘﺪﱘ‪ ‬ﺧﺪﻣِﺘﻪ ﻋﻠﻰ ﻛﻞﹼ ﺷﻲﺀ ﻭﳌﹼﺎ ﻛﺎﻧﺖ ‪‬ﻣﺤﺒ‪‬ﺘﻬﻢ ﷲ ﺗﻌﺎﱃ ﻧﺎﺷﺌ ﹰﺔ ﻋﻦ ﳏﺒ‪‬ﺔ ﺍﷲ ﺗﻌـﺎﱃ ﳍـﻢ ﻗﹶـﺪ‪ ‬ﻡ ﳏﺒـ ﹶﺔ ﺍﷲ ﺗﻌـﺎﱃ ﳍـﻢ‪.‬‬
‫ﺕ ﺧﻼﻓ ِﺔ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻷﻧﻪ ﺟ‪‬ﺎﻫ‪‬ـ ‪‬ﺪ‬ ‫ﻭﻓﻴﻪ ﺩﻟﻴ ﹸﻞ ‪‬ﻧ‪‬ﺒﻮ‪ِ‬ﺗﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺣﻴﺚ ﹶﺃﺧ‪‬ﺒﺮﻫﻢ ﲟﺎ ﱂ ﻳﻜﻦ ﹶﻓﻜﺎ ﹶﻥ‪ ،‬ﻭﺇﺛﺒﺎ ‪‬‬
‫ﺍﳌﺮﺗﺪ‪‬ﻳﻦ ﻭﺻﺤ ﹸﺔ ﺧﻼﻓﺘِﻪ ﻭﺧﻼﻓ ِﺔ ﻋﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺃﺷﺎﺭ ﺇﱃ‪ ...‬ﺇﱁ[ ﻓـﺎﻟﻘﻮﻡ ﻫـﻢ ﺍﻷﺷـﻌﺮﻳﻮﻥ‪ ،‬ﻭﻗﻴـﻞ ﻫـﻢ ﺃﺑـﻮﺑﻜﺮ ﻭﺃﺻـﺤﺎﺑ‪‬ﻪ ﻋﻠـﻴﻬﻢ ﺍﻟﺮﺿـﻮﺍﻥ ﺍﻟـﺬﻳﻦ ﺑﺎﺷ‪‬ـﺮ‪‬ﻭﺍ ﻗﺘـﺎﻝﹶ ﺍﳌﺮﺗـﺪ‪‬ﻳﻦ‪،‬‬ ‫)‪(٥‬‬
‫ﺏ ﺭﺳﻮﻝِ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻗﹶ ‪‬ﺪﻣِﻬﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺘﺴﻮﻳﻒ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﺏ ﺃ ﱠﻥ ﺍﻵﻳﺔ ﻋﺎﻣ‪‬ﺔ ﻷﺻﺤﺎ ِ‬
‫ﻭﺍﻷﻗﺮ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﺫﻟﺔ﴾[ ﲨ ‪‬ﻊ ﺫﻟﻴﻞ ﻻ ﲨ ‪‬ﻊ ﺫﹶﻟﹸﻮﻝ ﻓﺈﻥﹼ ﲨ ‪‬ﻌﻪ ﺫﹸﻟﹸﻞ‪ ،‬ﻭﻗﻮﹸﻟﻪ ½ﻋﺎﻃﻔﲔ¼ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺃﺫﻟـﺔ﴾ ﻣ‪‬ـ ‪‬‬
‫ﻀﻤ‪‬ﻦ‪ ‬ﻣﻌـﲎ ﻋـﺎﻃِﻔﲔ‬ ‫)‪(٦‬‬
‫َﻷ ‪‬ﺟﻞ ﺗﻌﺪﻳِﺘﻪ ﺑـ﴿ﻋﻠﻰ﴾‪ ،‬ﻭﻛﺎﻥ ﺃﺻﹸﻠﻪ ﺃﻥ ‪‬ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺑﺎﻟﻼﻡ‪ ،‬ﻭﺍﳌﻌﲎ ﻋﺎﻃِﻔﲔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺬﹸﻟﻞ ﳍﻢ ﻭﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﻫـﺬﺍ‬
‫‪‬ﻣﻘ‪‬ﺘ‪‬ﺒﺲ ِﻣﻦ ﻗﻮِﻟﻪ ﺗﻌﺎﱃ ﴿ﻭﺍﺧﻔﺾ ﳍﻤﺎ ﺟﻨﺎﺡ ﺍﻟﺬﻝ ﻣﻦ ﺍﻟﺮﲪﺔ﴾ ]ﺍﻹﺳﺮﺍﺀ‪ ،[٢٤ :‬ﻭﳌﺎ ﻗﺎﻝ ﴿ﺃﺫﻟﺔ ﻋﻠﻰ ﺍﳌـﺆﻣﻨﲔ﴾ ﹶﺃﻭﻫ‪‬ـ ‪‬ﻢ ﺃ‪‬ـﻢ‬
‫ﺃﺫﻻﹼﺀ ‪‬ﻣﺤﻘﺮﻭﻥ ‪‬ﻣﻬﺎﻧﻮﻥ ﻓ ‪‬ﺪﻓ ‪‬ﻊ ﺫﻟﻚ ﺍﻹﻳﻬﺎ ‪‬ﻡ ﺑﻘﻮﻟﻪ ﴿ﺃﻋﺰﺓ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ﴾ ﺃﻱ ﻣﺘﻐﻠﺒﲔ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻭﻗﻊ ﺍﻟﻮﺻـﻒ ﰲ ﺟﺎﻧـﺐ ﺍﶈﺒـﺔ‬
‫ﺠﺪ‪ ‬ﺩ ﻃﺎﻋﺘِـﻪ ﻭﻋﺒﺎﺩﺗِـﻪ ﻛـ ﱠﻞ ﻭﻗـﺖ‪،‬‬
‫ﺑﺎﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻷﻥﹼ ﺍﻟﻔﻌﻞ ﻳﺪﻝﹼ ﻋﻠﻰ ﺍﻟﺘﺠﺪﺩ ﻭﺍﳊﺪﻭﺙ ﻭﻫﻮ ﻣﻨﺎﺳﺐ ﻓﺈﻥﹼ ﳏﺒ‪‬ﺘﻬﻢ ﷲ ﺗﻌﺎﱃ ‪‬ﺗ ‪‬‬
‫ﻒ ﰲ ﺟﺎﻧـﺐ ﺍﻟﺘﻮﺍﺿ‪‬ـ ِﻊ ﻟﻠﻤـﺆﻣﻨﲔ ﻭﺍﻟﻐﻠﻈـ ِﺔ ﻋﻠـﻰ ﺍﻟﻜـﺎﻓﺮﻳﻦ‬ ‫ﻭﳏﺒ ﹶﺔ ﺍﷲ ﺇﻳﺎﻫﻢ ﲡﺪ‪ ‬ﺩ ﺛﻮﺍِﺑﻪ ﻭﺇﻧﻌﺎ ِﻣﻪ ﻋﻠﻴﻬﻢ ﻛ ﱠﻞ ﻭﻗﺖ‪ ،‬ﻭ ‪‬ﻭﻗﹶ ‪‬ﻊ ﺍﻟﻮﺻـ ‪‬‬
‫ﺕ ﺫﻟﻚ ﻭﺍﺳﺘﻘﺮﺍ ِﺭﻩ ﻓﺈﻧﻪ ﻋﺰﻳﺰ ﻓـﻴﻬﻢ‪ ،‬ﻭﺍﻻﺳـ ‪‬ﻢ ﻳـﺪﻝﹼ ﻋﻠـﻰ ﺍﻟﺜﺒـﻮﺕ ﻭﺍﻻﺳـﺘﻘﺮﺍﺭ‪ .‬ﻭﻗـﺪ‪‬ﻡ‬ ‫ﺑﺎﻻﺳﻢ ﺍﻟﺪﺍﻝﹼ ﻋﻠﻰ ﺍﳌﺒﺎﹶﻟﻐﺔ ﺩﻻﻟ ﹰﺔ ﻋﻠﻰ ﹸﺛﺒﻮ ِ‬
‫ﳌﺤﺒ‪‬ـ‪‬ﺘﲔ‪ ،‬ﻭﻗـﺪ‪‬ﻡ ‪‬ﻭﺻـ ﹶﻔﻬﻢ ﺍﳌﺘﻌﻠﱢـﻖ‬ ‫ﺍﻟﻮﺻﻒ ﺑﺎﶈﺒﺔ ﻣﻨـﻬﻢ ﻭﳍـﻢ ﻋﻠـﻰ ﻭﺻـ ِﻔﻬﻢ ﺑــ﴿ﺃﺫﻟﺔ﴾ ﻭ﴿ﺃﻋـﺰﺓ﴾ ﻷ‪‬ﻤـﺎ ﻧﺎﺷِـﺌﺘﺎ ِﻥ ﻋـﻦ ﺍ ﹶ‬
‫‪Å‬‬
‫‪٥٩‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺃﻱ ﰲ ﻧﺼﺮ ﺍﻟﺪﻳﻦ‪١٢.‬ﲨﻞ‬
‫ﻟﻮﻣـ َـﺔ َ ٓﻻ‪ِÒ‬ــﻢٍ﴾)‪ (١‬ﻓﻴــﻪ ﻛﻤــﺎ ﳜــﺎف اﳌﻨــﺎﻓﻘﻮن ﻟ ـﻮم اﻟﻜﻔــﺎر‬
‫ـﺎﻓﻮن َ ْ َ‬ ‫ﻴﻞ اﷲ ِ َو َﻻ َ َ‬
‫ﻳﺨـ ُ ْ َ‬ ‫ﰱ َﺳ ـ ِ ْ ِ‬
‫ـﺪون ِ ْ‬
‫ﻳﺠﺎ ِـ ُ ْ َ‬ ‫أﺷــﺪاء ﴿ َـ َ ا ْ ﻜ ٰ ِ ِ ْﻳـ َ‬
‫ـﻦ ُ َ‬
‫?‬

‫)‪(٤‬‬
‫ﻋﻠﻴﻢ)‪ ﴾(۵۴‬ﲟﻦ ﻫـﻮ أﻫﻠـﻪ‬
‫واﺳﻊ﴾ ﻛﺜﲑ اﻟﻔﻀﻞ ﴿ َ ِ ْ ٌ‬
‫)‪(٣‬‬
‫ﺸﺎء َواﷲُ َ ِ ٌ‬ ‫ﻣﻦ َ ٓ ُ‬ ‫ﻳﺆﺗﻴ ِ َ ْ‬ ‫ذﻟﻚ﴾اﳌﺬﻛﻮر ﻣﻦ اﻷوﺻﺎف﴿ﻓ ْ ُ‬
‫َﻀﻞ اﷲِ ُ ْ ِ ْ‬
‫)‪(٢‬‬
‫﴿َِٰ‬
‫ﻳﻬﻮﺩ ﻗﺮﻳﻈﺔ ﻭﺍﻟﻨﻀﲑ‪١٢.‬‬
‫ﻳﻦ ِ ْ ُ ْ َ‬ ‫ﻳﻦ َ ُ‬
‫ُ )‪(٦‬‬
‫ُﻘﻴﻤـﻮن‬ ‫اﻟﺬ ْ َ‬
‫ﻣﻨﻮا ِ‬ ‫رﺳﻮﻟُ ٗ َو ِ‬
‫اﻟﺬ ْ َ‬ ‫ﷲ َو َ ُ ْ‬ ‫ﺮوﻧـﺎ ﴿ ِ َ‬
‫اﻧﻤﺎ َ ِ ُ‬
‫وﻟﻴﻜﻢ ا ُ‬ ‫وﻧﺰل)‪ (٥‬ﳌﺎ ﻗﺎل اﺑﻦ ﺳﻼم ﻳﺎ رﺳﻮل اﷲ إن ﻗﻮﻣﻨﺎ ﻫﺠ‬
‫)‪(٧‬‬ ‫?‬

‫ﻧـــــــ ﻣﺼﻠﻮﻥ‬
‫ﺃﺳﻠﻤﻨﺎ‪١٢.‬‬ ‫= ﻷﻧﻨﺎ‬
‫ﻳﻦ‬
‫اﻟـﺬ ْ َ‬ ‫ﻳﺘـﻮل اﷲَ َو َ ُ ْ َ‬
‫رﺳـﻮﻟ ٗ َو ِ‬ ‫ﻣـﻦ ََ‬
‫َ َ ْ‬‫و‬ ‫﴿‬ ‫ﻮع‬ ‫ـ‬‫ﻄ‬ ‫ﻟﺘ‬ ‫ا‬ ‫ﺻـﻼة‬ ‫ﻮن‬ ‫رﻛﻌﻮن )‪ (٨)﴾(۵۵‬ﺧﺎﺷﻌﻮن أو ﻳﺼﻠ‬
‫)‪ (٩‬ﻧـــــــــــــــــ‬
‫اﻟﺰﻛﻮة َو ُْﻢ ٰ ِ ُ ْ َ‬ ‫ﻠﻮة َ ُ ْ ُ ْ َ‬
‫وﻳﺆﺗﻮن ٰ َ‬ ‫اﻟﺼ ٰ َ‬
‫اﻟﻐﻠﺒﻮن )‪ ﴾(۵۶‬ﻟﻨﺼﺮه إﻳﺎﻫﻢ أوﻗﻌﻪ ﻣﻮﻗﻊ ½ﻓﺈ‪‬ﻢ¼ ﺑﻴﺎﻧﺎ ﻷ‪‬ﻢ ﻣﻦ ﺣﺰﺑﻪ‬ ‫ﻣﻨﻮا﴾ ﻓﻴﻌﻴﻨﻬﻢ وﻳﻨﺼﺮﻫﻢ ﴿ﻓ َِﺎن ِ ْ َ‬
‫ﺣﺰب اﷲِ ُُﻢ ْ ٰ ِ ُ ْ َ‬ ‫َ ُْ‬
‫ﻉ‬
‫)‪(١٠‬‬ ‫ﻉ‬

‫ﻑ ﺍﳌﺆﻣﻨﲔ ﹶﺃﻳﻀﹰﺎ‪ ) .‬ﺟﻤﻞ‪ ،‬ﲰﲔ(‬

‫ﺸﺮ ِ‬
‫ﺑﺎﳌﺆﻣﻨﲔ ﻋﻠﻰ ‪‬ﻭﺻ ِﻔﻬﻢ ﺍﳌﺘﻌﱢﻠﻖ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ ﻓﺈﻧﻪ ﺁ ﹶﻛ ‪‬ﺪ ﻭﹶﺃﻟ ‪‬ﺰ ‪‬ﻡ ﻣﻨﻪ ﻭِﻟ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻﳜﺎﻓﻮﻥ ﻟﻮﻣﺔ ﻻﺋﻢ﴾[ ﻓﻴﻪ ﺃﻥﹼ ﺧﻮﻑ ﺍﳌﹶﻼﻣ‪‬ﺔ ﻟﻴﺲ ﻋﺬﺭﹰﺍ ﰲ ﺗﺮﻙِ ﺃﻣﺮٍ ﺷﺮ ِﻋﻲ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻑ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺬﻛﻮ ‪‬ﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﹸﺸﺎﺭِ ﺇﻟﻴﻪ ‪ .‬ﻭﺍﻷﻭﺻﺎﻑ‪ ‬ﻫـﻲ ﺍ ﹶ‬
‫ﳌﺤﺒ‪‬ـ ﹸﺔ ﻭﺍﻟﺬﻟﹼـﺔ ﻭﺍﳌﹸﺠﺎﻫ‪‬ـﺪﺓﹸ ﰲ ﺳـﺒﻴﻞ ﺍﷲ ﻭﺍﻧﺘﻔـﺎ ُﺀ ﺧـﻮ ‪‬‬ ‫)‪(٢‬‬
‫ﺍﻟﻠﻮﻣﺔ‪) .‬ﺭﻭﺡ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺜﲑ ﺍﻟﻔﻀﻞ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﻣﻌﻨﺎﻩ ﺫﻟﻚ ﺃﻭ ﺃﻧﻪ ﰲ ﺍﻷﺻﻞ ﻛﺎﻥ ﻣِﻦ ﺍﻹﺳﻨﺎﺩ ﺍﳌﹶﺠﺎﺯﻱ‪ ،‬ﰒﹼ ﻏﻠﺐ ﺣﱴ ﺻـﺎﺭ ﺣﻘﻴﻘـﺔﹰ‪.‬‬ ‫)‪(٣‬‬
‫)ﺍﻟﺸﻬﺎﺏ‪] (٤٩٨/٣ ،‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﲟﻦ ﻫﻮ ﺃﻫﻠﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠﻖ ﻟﻼﺭﺗﺒﺎﻁ ﲟﺎ ﻗﺒﻠﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧﺰﻝ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﻖِ ﻋﺎﺩ ﺗِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﳕﺎ ﻭﻟﻴﻜﻢ‪ ...‬ﺇﱁ﴾[ ﺍﻟ ِﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ‪ ،‬ﻓﻜﻞﱡ ‪‬ﻣﻦ ﺍﻧﺘﺴﺐ ﷲ ﺗﻌـﺎﱃ ﻓﻬـﻮ ‪‬ﻭﻟﻴ‪‬ـﻪ‪ ،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ‪:‬‬ ‫)‪(٦‬‬
‫﴿ﺍﷲ ﻭﱄ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻳ‪‬ﺨﺮﺟﻬﻢ ﻣﻦ ﺍﻟ ﱡﻈﹸﻠﻤٰﺖ ﺇﱃ ﺍﻟﻨﻮﺭ﴾ ]ﺍﻟﺒﻘﺮﺓ‪) .[٢٥٧:‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺭﺳﻮﻟﻪ﴾[ ﺃﻱ ﻷﻧﻪ ﺍﻟﻮﺍﺳﻄ ﹸﺔ ﺍﻟ ‪‬ﻌﻈﻤٰﻰ ﰲ ﻛﻞ ﻧﻌﻤﺔ‪ ،‬ﻭﻗﻮﹸﻟﻪ ﴿ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨـﻮﺍ﴾ ﺃﻱ ﻟﻜـﻮ‪‬ﻢ ﺍﻹﺧـﻮﺍ ﹶﻥ ﻓﻤ‪‬ـﻦ ‪‬ﺗ ‪‬‬
‫ﺨﻠﹼـﻰ ﻋﻨـﻪ‬ ‫)‪(٧‬‬
‫ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻭ ﺍﳌﺆﻣﻨﻮﻥ ﻓﻬﻮ ﻫﺎﻟﻚ ﻷﻥﹼ ‪‬ﻣﻮﺍﻻﺓﹶ ﺍﻟﺜﻼﺛ ِﺔ ﺷﺮﻁ ﰲ ﺻﺤﺔ ﺍﻹﳝﺎﻥ‪) .‬ﺻﺎﻭﻱ(‬
‫ﲪﻦ ﰲ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻫﻢ ٰﺭ ِﻛﻌﻮﻥ﴾[ﺃﻱ ﺧﺎﺷﻌﻮﻥ ﻛﻤﺎ ﻗﺪ‪‬ﺭ ﺍﳌﻔﺴ‪‬ـ ‪‬ﺮ ﻭﻫﻮ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎ ‪‬ﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧـﺎﻥ ﻋﻠﻴـﻪ ﺭﲪـﺔ ﺍﻟـﺮ ٰ‬ ‫)‪(٨‬‬
‫‪‬ﺗﺮ ‪‬ﺟﻤ ِﺔ ﺍﻟ ﹸﻘﺮﺁﻥ "ﻛﱰﹸ ﺍﻹﳝﺎﻥ"‪ .‬ﻭﻗﺎﻝ "ﺍﳋﺎﺯﻥ" ﰲ ﺷﺄﻥ ﻧﺰﻭِﻟﻪ‪ :‬ﻗﺎﻝ ﺟﺎﺑ ‪‬ﺮ ﺑ ‪‬ﻦ ﻋﺒ ِﺪ ﺍﷲ ‪ :‬ﻧﺰﻟﺖ ﰱ ﻋﺒ ِﺪ ﺍﷲ ﺑ ِﻦ ﺳـﻼﻡ‪ ،‬ﻭﺫﻟـﻚ ﺃﻧـﻪ‬
‫ﺴ ‪‬ﻤﻮﺍ ﺃﻥ ﻻ‬ ‫ﺠ ‪‬ﺮﻭﻧـﺎ ﻭﻓﺎ ‪‬ﺭﻗﹸﻮﻧـﺎ ﻭﹶﺃﻗـ ‪‬‬
‫ﻀ ‪‬ﲑ ﻗـﺪ ‪‬ﻫ ‪‬‬
‫ﺟﺎﺀ ﺇﱃ ﳏﻤ‪‬ﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻓﻘـﺎﻝ ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ! ﺇﻥﹼ ﻗﹶﻮﻣﻨ‪‬ـﺎ ﻗﹸﺮﻳﻈـ ﹶﺔ ﻭﺍﻟﻨ‪‬ـ ِ‬
‫ﺿﻴﻨﺎ ﺑﺎﷲ ‪‬ﺭﺑ‪‬ﹰﺎ ﻭِﺑﺮﺳﻮِﻟﻪ ﻧﺒﻴـﹰﺎ‬‫ﺴﻮﻧﺎ‪ ،‬ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳ ﹸﺔ‪ ،‬ﻓ ﹶﻘﺮﹶﺃ ﻋﻠﻴﻪ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ ،‬ﻓﻘﺎﻝ ﻋﺒ ‪‬ﺪ ﺍﷲ ﺑ ‪‬ﻦ ﺳﻼﻡ ‪ :‬ﺭ ِ‬ ‫‪‬ﻳﺠﺎِﻟ ‪‬‬
‫ﻭﺑﺎﳌﺆﻣﻨﲔ ﺃﻭﻟﻴﺎ َﺀ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺧﺎﺷﻌﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺮﻛﻮﻉ ﲟﻌـﲎ ﺍﳋـﺸﻮﻉ ﻓﻴﻜـﻮﻥ ﺍﳌﻌـﲎ ﺧﺎﺷِـﻌِﲔ‪ ‬ﰲ ﺻـﻼِﺗﻬﻢ ﻭﺯﻛـﺎﺗِﻬﻢ‪ ،‬ﺃﻱ ﻓـﺄﹶﻃﻠ ‪‬ﻖ‬ ‫)‪(٩‬‬
‫ﺍﻟﺮﻛﻮ ﻉ‪ ‬ﻭ ﺃﹶﺭﺍﺩ‪ ‬ﻻﺯﻣ‪‬ﻪ ﻭﻫﻮ ﺍﳋﺸﻮﻉ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺇﻳﺘﺎﺀَ ﺍﻟﺰﻛـﺎﺓ ﻻ ﻳ‪‬ﺘـﺼﻮ‪‬ﺭ‪ ‬ﰲ ﺍﻟﺮﻛـﻮﻉ‪ .‬ﻭﻗﻮﻟﹸـﻪ ½ ﺃﻭ ﻳ‪‬ـﺼ ﻠﱡﻮﻥ¼ ﻳﻌـﲏ ﺫﹶﻛﹶـ ‪‬ﺮ‬
‫ﺍﳉﺰﺀَ ﻭ ﺃﹶﺭﺍﺩ‪ ‬ﺑﻪ ﺍﻟﻜﹸﻞﱠ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﷲ ﻭ‪‬ﻟﻴ‪‬ـﺎ‬ ‫ﷲ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳﻮﹶﻟﻪ ﻭﺍﻟﱠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣ‪‬ﻨﻮﺍ[ ½ﻣ‪‬ﻦ¼ ﺍﺳ ‪‬ﻢ ﺷـﺮ ٍ‬
‫ﻁ ﻭﻳ‪‬ﺘـﻮﻝﱠ ﻓﻌﻠﹸـﻪ ﻭ½ﺍﷲ¼ ﻣﻔﻌـﻮﻝﹸ ﻳ‪‬ﺘـ ‪‬ﻮﻝﱠ‪ ،‬ﻭﺍﳌﻌـﲎ ﻳ‪‬ﺨﺘـﺎ ‪‬ﺭ ﺍ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭ ‪‬ﻣﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﻝﱠ ﺍ َ‬ ‫)‪(١٠‬‬
‫‪Å‬‬
‫‪٦٠‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻣﻔﻌﻮﻝ ﺃﻭﻝ ﻟﻘﻮﻟﻪ ﻻ ﺗﺘﺨﺬﻭﺍ‪ ١٢.‬ﺭﻭﺡ‬
‫ﻳﻦ ا ْ ُ‬ ‫اﺗﺨﺬوا ِ ْ َ ُ ْ‬
‫ﻳﻦ َ ُ ْ‬ ‫ﻳﻦ َ ُ ْ‬ ‫أي أﺗﺒﺎﻋﻪ ﴿ﻳ َﺎﻳ َ ﺎ ِ‬
‫?‬
‫ُوﺗﻮا‬ ‫اﻟﺬ ْ َ‬
‫ﻣﻦ﴾ ﻟﻠﺒﻴﺎن ﴿ ِ‬ ‫دﻳﻨﻜﻢ ُ ًُﺰوا﴾ ﻣﻬﺰوءا ﺑﻪ ﺭﻭﺡ﴿و َﻟﻌ ًِﺒﺎ َ‬ ‫اﻟﺬ ْ َ‬ ‫ﻣﻨﻮا َﻻ َ ِ ُ‬
‫ﺗﺘﺨﺬوا ِ‬ ‫اﻟﺬ ْ َ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬
‫? ﻣﻔﻌﻮﻟﻪ ﺍﻟﺜﺎﱐ‪١٢.‬‬
‫ان ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ْ ِ‬
‫ﻣﺆﻣﻨ ِ ْ َ )‪﴾(۵۷‬‬ ‫ﷲ﴾ ﺑﱰك ﻣﻮاﻻ‪‬ﻢ ﴿ ِ ْ‬ ‫ﻜﻔﺎر﴾ اﳌﺸﺮﻛﲔ ﺑﺎﳉﺮ واﻟﻨﺼﺐ ﴿ َ ْ ِ َ ٓ َ‬
‫اوﻟﻴﺎء َو ا ُﻘﻮا ا َ‬ ‫ﻗﺒﻠﻜﻢ َو ا ْ ُ َ‬
‫ﻣﻦ َ ْ ِ ُ ْ‬
‫ِﺘﺐ ِ ْ‬
‫ا ْﻜ ٰ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻧﺎدﻳﺘﻢ﴾ دﻋﻮﺗﻢ ﴿ا ِ َ اﻟﺼ ٰﻠﻮة ِ﴾ ﺑﺎﻷذان ﴿ َ ُ ْ‬

‫اﺗﺨﺬو َﺎ﴾ أي اﻟـﺼﻼة﴿ ُ ًُﺰوا و‬ ‫ﺻﺎدﻗﲔ ﰲ إﳝﺎﻧﻜﻢ ﴿َو﴾ اﻟﺬﻳﻦ ﴿ا ِذَا َ َ ْ ُ ْ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻌﻘﻠﻮن)‪ ﴾(۵۸‬وﻧﺰل)‪ (٩‬ﳌﺎ ﻗﺎل‬ ‫ذﻟﻚ﴾ اﻻﲣﺎذ ﴿ ِ َﺑﺎﻧ ُ ْﻢ﴾ أي ﺑﺴﺒﺐ أ‪‬ﻢ﴿ َ ْ ٌ‬
‫ﻗﻮم ﻻ َ ْ ِ ُ ْ َ‬ ‫َﻟﻌ ًِﺒﺎ﴾ ﺑﺄن ﻳﺴﺘﻬﺰﺋﻮا ﺑﻬﺎ وﻳﺘﻀﺎﺣﻜﻮا ﴿ ٰ ِ َ‬
‫ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﺃﻭﻣﻦ‪ ‬ﺑﺎﷲ‪١٢.‬ﲨﻞ‬ ‫ﺃﻱ ﺑﺄﻱ ﺭﺳﻮﻝ ﺗﺆﻣﻦ‪١٢.‬ﺻﺎﻭﻱ‬
‫ُﻧﺰل ِ َاﻟ ْ َﻨﺎ﴾ اﻵﻳﺔ ﻓﻠﻤﺎ ذﻛﺮ ﻋﻴ ﻗﺎﻟﻮا‪ :‬ﻻ ﻧﻌﻠـﻢ‬ ‫اﻟﻴﻬﻮد ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ :‬ﲟﻦ ﺗﺆﻣ?ﻦ ﻣﻦ اﻟﺮﺳﻞ ﻓﻘﺎل ‪ِ ﴿ :‬ﺑﺎ?ﷲِ َو َ ۤ‬
‫ﻣﺎ ا ْ ِ َ‬

‫ﻳ‪‬ﻌﺒ‪‬ﺪﻩ ﻭﻳ‪‬ﻠﺘﺠِﺊ ﺇﻟﻴﻪ ﻭﻳ‪‬ﺨﺘﺎ ‪‬ﺭ ﺭﺳﻮﻟﹶﻪ ﻭ‪‬ﻟﻴ‪‬ﺎ ﺑﺄﻥ ﻳ‪‬ـﺆﻣِﻦ ﺑـﻪ ﻭﻳ‪‬ﺘﻮﺳ‪‬ـﻞ ﺑـﻪ ﻭﻳ‪‬ﻌﻈﱢﻤـﻪ ﻭﻳ‪‬ـﻮﻗﱢﺮﻩ ﻭﻳ‪‬ﺨﺘـﺎ ‪‬ﺭ ﺍﻟـﺬﻳﻦ ﺁﻣﻨـﻮﺍ ﺃﻭﻟﻴـﺎ َﺀ ﺑِـﺄﻥ ‪‬ﻳﻌِﻴـﻨ‪‬ﻬﻢ‬
‫ﺏ ﺍﻟـﺸﺮﻁ ﻭﺇﳕـﺎ ﺃﹶﻭﻗـ ‪‬ﻊ‬ ‫ﺏ ﺍﷲ‪...‬ﺇﱁ﴾ ﻳ‪‬ﺤﺘﻤﻞ ﺃ‪‬ﺎ ﺟـﻮﺍ ‪‬‬ ‫ﺼﺮ‪‬ﻫﻢ ﻭﻳ‪‬ﻮﻗﱢﺮ‪‬ﻫﻢ ﺇﺫﺍ ﺣ‪‬ﻀﺮﻭﺍ ﻭﻳ‪‬ﺤ ِﻔﻈﹶﻬﻢ ﺇﺫﺍ ﻏﺎﺑ‪‬ﻮﺍ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻓﺈﻥﹼ ﺣِﺰ ‪‬‬ ‫ﻭﻳ‪‬ﻨ ‪‬‬
‫ﺏ ﳏـﺬﻭﻑ ﺗﻘـﺪﻳ ‪‬ﺮﻩ‬ ‫ﺏ ﻭﺍﳉـﻮﺍ ‪‬‬ ‫ﺍﻟﻈﺎ ِﻫ ‪‬ﺮ ﻣ‪‬ﻮﻗِ ‪‬ﻊ ﺍﳌﹸﻀﻤ‪‬ﺮ ﻟِﻨﻜﺘﺔ ﺍﻟﺘﺸﺮﻳﻒ ﻭﻳﺆﺧ‪‬ﺬ ﺫﻟﻚ ﻣِﻦ ﻋﺒﺎﺭﺓ ﺍﳌﻔﺴ‪‬ﺮ ﻭﻳ‪‬ﺤﺘﻤﻞ ﺃ‪‬ﺎ ﺩﻟﻴ ﹸﻞ ﺍﳉﻮﺍ ِ‬
‫ﺏ ﺍﷲ¼‪ .‬ﻭﻗﺎﻝ ﺍﳉﹶﻤﻞ‪ ½ :‬ﻣﻦ¼ ﺷﺮﻃﻴﺔﹲ ﺟﻮﺍ‪‬ﺑﻬﺎ ﳏﺬﻭﻑ ﻗﹶﺪ‪‬ﺭﻩ ﺑﻘﻮﻟﻪ‪ :‬ﻓ‪‬ﻴﻌﻴ‪‬ﻨﻬﻢ ﻭ‪‬ﻳﻨﺼﺮﻫﻢ‪ ،‬ﻭﺍﻟﻀﻤﲑ‪ ‬ﰲ ‪‬ﻳﻌﻴ‪‬ﻨﻬﻢ ﻋﺎﺋـﺪ‬ ‫½ﻳﻜﻦ ﻣِﻦ ِﺣﺰ ِ‬
‫ﺏ‬
‫ﻋﻠﻰ ½ ‪‬ﻣﻦ¼ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻭﲨﻠ ﹸﺔ ½ﻓﻴﻌﻴﻨﻬﻢ¼ ﺧ‪‬ﺒ ‪‬ﺮ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺗﻘﺪﻳ ‪‬ﺮﻩ ½ﻓﻬﻮ ‪‬ﻳﻌﻴﻨﻬﻢ‪...‬ﺇﱁ¼‪ .‬ﻭﺍﳉﻤﻠـ ﹸﺔ ﺍﻻﲰﻴـ ﹸﺔ ﻫـﻲ ﺟـﻮﺍ ‪‬‬
‫½ ‪‬ﻣﻦ¼‪ ،‬ﻭﻟﺬﻟﻚ ﻗﹸﺮﻧﺖ ﺑﺎﻟﻔﺎﺀ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲨﻞ ﺑﺘﻐﲑ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻣﻬ‪‬ﺰ‪‬ﻭ‪‬ﺀًﺍ ﺑﻪ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﲣﺬﻭﺍ ﺩﻳﻨ‪‬ﻜﻢ ﻫﺰﻭﺍ ﻭﻟﻌﺒﺎ﴾[ ﺃﺻﻞ ﰲ ﺗﻜﻔﲑ ﺍ ﹸ‬
‫ﳌﺴﺘﻬ ِﺰﺉ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺸﺮﻳﻌﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻠﺒﻴﺎﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ‪ ‬ﻋﻨﺪﻩ ﻣِﻦ ﺑ‪‬ﲔ ﻣ‪‬ﻌﺎ ﻧِﻴﻪ ﺑِ ﺤ‪‬ﺴ‪‬ﺐِ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺸﺮﻛﲔ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﻟﻴﻜﻮﻥ ﻣﻐﺎﺋﺮﺍﹰ ﻟﻠﻤﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺻﺤ‪‬ﺔ ﺍﻟﻌﻄﻒ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ ‪] :‬ﺑﺎﳉﺮ‪ ...‬ﺇﱁ[ ﺑﺎﳉﺮ ﻋﻄﻒ ﻋﻠﻰ ﳎﺮﻭﺭ ﴿ﻣِﻦ﴾‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺍﻟﻨﺼﺐِ¼ ﺃﻱ ﻋﻄﻒ ﻋﻠﻰ ﴿ﺍﻟـﺬﻳﻦ﴾ ﺍﻟﻮﺍﻗـﻊ ﻣﻔﻌـﻮﻻﹰ‬ ‫)‪(٥‬‬
‫ﺑﻪ‪ ،‬ﻓﻌﻠﻰ ﺍﻷﻭ‪‬ﻝ ﺍﻻﺳﺘﻬﺰﺍﺀُ ﻭﺍﻗﻊ‪ ‬ﻣﻦ ﺍﻟﻔﺮﻳﻘﹶﲔ‪ ،‬ﻭﻋﻠـﻰ ﺍﻟﺜـﺎﱐ ﻭﺍﻗـﻊ ﻣِـﻦ ﺃﻫـﻞ ﺍﻟﻜﺘـﺎﺏ ﻓﻘـﻂ‪ ،‬ﻭﺛﺒـﻮﺕ‪ ‬ﺍﻻﺳـﺘﻬﺰﺍﺀ ﻟﻐﲑﻫـﻢ‬
‫ﻣﺄﺧﻮﺫ ﻣﻦ ﺁﻳﺔ ﺃﹸﺧﺮﻯ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺻﺎﺩﻗﲔ ﰲ ﺇﳝﺎﻧﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟـﻪ ﺟﻌـﻞ ﺍﳌﺨـﺎﻃﹶﺒﲔ ﳑـﻦ ﻳ‪‬ـﺸ‪‬ﻚ‪ ‬ﻭ ﻳ‪‬ﺘـﺮ‪‬ﺩ‪‬ﺩ‪ ‬ﰲ ﺇﳝـﺎ‪‬ﻢ ﺑﻌـﺪ ﻧـﺪﺍﺋﻬﻢ ﺑﻘﻮﻟـﻪ‪:‬‬ ‫)‪(٦‬‬
‫ﺕ‬
‫﴿ ﻳٰﺄ ﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺍٰﻣﻨﻮﺍ﴾‪ ،‬ﻳﻌﲏ ﺃﻥﹼ ﺍﳌﻌﲎ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺍٰﻣﻨﻮﺍ ﺑﻠﺴﺎﻧﻜﻢ ﺇﻥ ﻛﻨﺘﻢ ﻣـﺆﻣﻨﲔ ﺑﻘﻠـﻮﺑﻜﻢ ﻓﻠﹾﻴﺘﺤﻘﹼـ ‪‬ﻖ ﻓـﻴﻜﻢ ﹶﺛﻤ‪‬ـﺮﺍ ‪‬‬
‫ﺍﻹﳝﺎ ِﻥ ﻭﺩﻻﺋﹸﻠﻪ ِﻣﻦ ﺍﻣﺘﺜﺎﻝ ﻣﺎ ﹸﺃﻣﺮﰎ ﺑﻪ ﻭﺍﻻﻧﺘﻬﺎ ِﺀ ﻋﻤ‪‬ﺎ ‪‬ﻧﻬﻴﺘﻢ ﻋﻨﻪ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ‪ ،٦٧٤/٢ ،‬ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪] .(٢٧٨:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻳﻦ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻟﻈﺮﻓﻴﺔ ﻋﻄﻒ ﻋﻠﻰ ﲨﻠﺔ ﴿ﺍﲣﺬﻭﺍ ﺩﻳﻨﻜﻢ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺇﺫﺍ ﻧﺎﺩﻳﺘﻢ ﺇﱃ ﺍﻟﺼﻠﻮﺓ﴾[ ﻗﺎﻝ ﺻﺎﺣﺐ "ﺍﳌـﺪﺍﺭﻙ"‪ :‬ﻭﰲ ﺍﻵﻳـﺔ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﺛﺒـﻮﺕ ﺍﻷﺫﺍﻥ ﺑـﻨﺺ‪ ‬ﺍﻟﻜﺘـﺎﺏ ﻻ ﺑﺎﳌﹶﻨـﺎﻡ‬ ‫)‪(٨‬‬
‫ﻭﺣﺪ‪‬ﻩ‪ .‬ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﺍﻟﺴﻴﻮﻃﻲ‪ :‬ﺇﻧﻪ ﺃﺻﻞ ﰲ ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ‪ ،‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧﺰﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳ ِﺔ ﺍﻵﺗﻴ ِﺔ ﻋﻠﻰ ﻃﺒ ِﻖ ﻋﺎﺩِﺗﻪ‪] .‬ﻋﻠﻤﻴﺔ[‪.‬‬ ‫)‪(٩‬‬

‫‪٦١‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫?ﺃﻱ ﻣﻦ ﺃﻭﺻﺎﻓﻨﺎ ﻭ ﺃﺣﻮﺍﻟﻨﺎ‪١٢.‬ﲨﻞ‬
‫ُﻧـﺰل ِ ْ‬
‫ﻣـﻦ‬ ‫ُﻧﺰل ِ َاﻟ ْ َﻨﺎ َو َ ۤ‬
‫ﻣﺎ ا ْ ِ َ‬ ‫ان َﻣﻨﺎ ِﺑﺎﷲِ َو َ ۤ‬
‫ﻣﺎ ا ْ ِ َ‬ ‫ۤ‬ ‫ﺗﻨﻘﻤﻮن﴾ ﺗﻨﻜﺮون)‪ِ ﴿ (١‬ﻣﻨﺎ ِ ۤ‬
‫اﻻ َ ْ‬ ‫ُﻞ َﻳﺎ ْ َﻞ ا ْ ﻜ ٰ ِ‬
‫ِﺘﺐ َ ْﻞ َ ْ ِ ُ ْ َ‬ ‫دﻳﻨﺎ ﺷﺮا ﻣﻦ دﻳﻨﻜﻢ ﴿ﻗ ْ‬
‫)‪(٢‬‬

‫ﻓــﺴﻘﻮن)‪ ﴾(۵۹‬ﻋﻄــﻒ ﻋــ ½أن ٰاﻣﻨــﺎ¼)‪ ،(٣‬اﳌﻌــﲎ ﻣــﺎ)‪ (٤‬ﺗﻨﻜــﺮون إﻻ إﳝﺎﻧﻨــﺎ‬

‫ﺃﻱ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺍﻷﻣﺮﻳﻦ ﺍﳌﺴﺘﺜﻨﻴﲔ‪١٢.‬ﲨﻞ‬
‫ﻛﺜــ َ ُ ْ‬
‫ﺮﻛﻢ ٰ ِ ُ ْ َ‬ ‫ﻗﺒــﻞ﴾ إﱃ اﻷﻧﺒﻴــﺎء ﴿ َو َان اَ ْ َ‬
‫َْ ُ‬
‫ـﻞ ا َُﻧﺒ ـﺌ ُ ْ‬
‫ُﻜﻢ﴾ أﺧـﱪﻛﻢ‬ ‫اﻟـﻼزم ﻋﻨـﻪ وﻟـﻴﺲ ﻫـﺬا ﳑـﺎ ﻳﻨﻜـﺮ ﴿ﻗ ْ‬
‫ُـﻞ َ ْ‬ ‫وﳐﺎﻟﻔﺘﻜﻢ)‪ (٥‬ﰲ ﻋﺪم ﻗﺒﻮﻟﻪ اﳌﻌﱪ ﻋﻨﻪ ﺑﺎﻟﻔـﺴﻖ‬
‫)‪(٧‬‬ ‫?‬ ‫)‪(٦‬‬
‫ﻭﻫﻮ ﺩﻳﻨﻨﺎ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﻣﺜﻮﺑﺔ﴾ ﺛﻮاﺑﺎ ﲟﻌﲎ ﺟﺰاء ﴿ﻋ ْ َ‬
‫?‬
‫ِﻨﺪ اﷲِ﴾ ﻫﻮ ‪......................‬‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬
‫ذﻟﻚ﴾)‪ (٨‬اﻟﺬي ﺗﻨﻘﻤﻮﻧﻪ ﴿ َ ُ ْ َ ً‬ ‫﴿ ِ َ ٍّ ْ‬
‫ﻣﻦ﴾ أﻫﻞ ﴿ ٰ ِ َ‬

‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻨﻜﺮﻭﻥ[ ﻓﺴﺮ ﴿ﺗ‪‬ﻨﻘﻤﻮﻥ﴾ ﺑـ ½ﺗ‪‬ﻨﻜِﺮﻭﻥ¼ ﺇﺫ ﺍﻟﻨﻘﻤﺔ ﻣﻌﻨﺎﻫﺎ ﺍﻹﻧﻜﺎﺭ ﺑﺎﻟﻠﺴﺎﻥ ﺃﻭ ﺑﺎﻟﻌﻘﻮﺑﺔ‪) .‬ﺍﻟﺸﻬﺎﺏ‪] (٥٠١/٣ ،‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﻻ ﺃﻥ َﻣﻨـﺎ﴾[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻔﺮ‪‬ﻍ‪ ،‬ﻭ﴿ﹶﺃﻥﹾ﴾ ﻭﻣﺎ ‪‬ﺩﺧ‪‬ﹶﻠﺖ‪ ‬ﻋﻠﻴﻪ ﰲ ﺗﺄﻭﻳﻞ ﻣﺼﺪﺭ ﻣﻔﻌﻮﻝ ﻟـ﴿ﺗﻨﻘﻤﻮﻥ﴾‪ ،‬ﻭﺍﻻﺳﺘﻔﻬﺎ ‪‬ﻡ ﺇﻧﻜﺎﺭﻱ‪‬‬ ‫)‪(٢‬‬
‫ﲟﻌﲎ ﺍﻟﻨﻔﻲ‪ ،‬ﻭﺍﳌﻌﲎ ﻻ ‪‬ﺗﻨ ِﻜﺮﻭﻥ ﻭﻻ ‪‬ﺗﻜ ‪‬ﺮ ‪‬ﻫﻮﻥ ِﻣﻦ ﺃﻭﺻﺎِﻓﻨﺎ ﺇﻻ ﺇﳝﺎ‪‬ﻧﻨﺎ ﺑﺎﷲ‪ ...‬ﺇﱁ‪) .‬ﲨﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ ‪] :‬ﻋﻄﻒ ﻋﻠﻰ ﴿ﺃﻥ َﻣﻨـﺎ ﴾[ ﻓﻬﻮ ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﺗﻘـﺪﻳﺮ‪‬ﻩ ½ﻭﺍﻋﺘِﻘﺎﺩ‪‬ﻧـﺎ ﺃﻥﹼ ﺃﻛﺜـﺮﻛﻢ ﻓﺎﺳـﻘﻮﻥ¼‪،‬‬ ‫)‪(٣‬‬
‫ﻭﺇﳕﺎ ﻗﺪ‪‬ﺭﻧﺎ ﺍﳌﻀﺎﻑ‪ ‬ﻟِﺼ ﺤ‪‬ﺔ ﺍﻟﻌﻄﻒ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻌﻄﻒ‪ ‬ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺻﻔﺔ ﻭﻛﻮﻥﹶ ﺃﻛﺜﺮِﻫﻢ ﻓﺎﺳـﻘِﲔ ﻭﺻـﻒ‪ ‬ﳍـﻢ ﻻ ﻟﻨـﺎ‪ ،‬ﻓﻘـﺪ‪‬ﺭ‬
‫ﺍﳌﻀﺎﻑ‪ ‬ﻟﺬﻟﻚ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻌﲎ ﻣﺎ‪ ...‬ﺇﱁ[ ﺇﳕﺎ ﹶﺃﺗﻰ ﺑﺬﻟﻚ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳﺆﺍﻝ ﻣﻘﺪ‪‬ﺭ ﺗﻘﺪﻳﺮﻩ ﺃﻥﹼ ﻗﻮﹶﻟﻪ ﴿ﻭﺃﻥﹼ ﺃﻛﺜﺮﻛﻢ ﻓٰـﺴ ﹸﻘﻮﻥ﴾ ﻭﺻـﻒ ﳍـﻢ ﻭﺃﻣـﺎ‬ ‫)‪(٤‬‬
‫ﻒ ﻣﺎ ﻟﻴﺲ ﻭﺻﻔﹰﺎ ﻟﻨﺎ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻭﺻﻒ‪ ‬ﻟﻨﺎ ﻓﻠﺬﻟﻚ ‪‬ﺣﻮ‪‬ﻝﹶ ﺍﳌﻔﺴ‪ ‬ﺮ ﺍﻟﻌﺒﺎﺭﺓﹶ‪) .‬ﺻﺎﻭﻱ(‬
‫ﺍﻹﳝﺎ ﹸﻥ ﻓﻬﻮ ﻭﺻﻒ ﻟﻨﺎ ﻓ‪‬ﻴﺸ ِﻜ ﹸﻞ ﻋﻄ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ ‪‬ﻣﺨﺎﹶﻟﻔ‪‬ﺘﻜﻢ[ ﻣﺼﺪﺭ ﻣﻀﺎﻑ ِﻟﻤﻔﻌﻮﻟﻪ ﺃﻱ ﻭ ‪‬ﻣﺨﺎﹶﻟﻔ‪‬ﺘﻨﺎ ﺇﻳ‪‬ﺎﻛﻢ ﰲ ‪‬ﻋ ‪‬ﺪ ِﻡ ﻗﹸﺒﻮِﻟﻪ ﺃﻱ ﺍﻹﳝﺎ ِﻥ ﺣﻴ ﹸ‬
‫ﺚ ﺍﺗ‪‬ﺼ‪ ‬ﹾﻔ‪‬ﺘﻢ ﺑﺬﻟﻚ ﺍﻟ ‪‬ﻌ ‪‬ﺪ ِﻡ ﻭﳓـﻦ‬ ‫)‪(٥‬‬
‫ﺧ‪‬ﺎﹶﻟﻔﹾ‪‬ﻨﺎﻛﻢ ﻓﻴﻪ ﻭﹶﻗِﺒﻠﹾ‪‬ﻨﺎﻩ ﺃﻱ ﺍﻹﳝﺎ ﹶﻥ ﻓﺎﺗ‪‬ﺼ‪‬ﻔﹾ‪‬ﻨﺎ ﺑ ﹸﻘﺒﻮِﻟﻪ ﻻ ِﺑ ‪‬ﻌ ‪‬ﺪ ِﻡ ﹸﻗﺒﻮِﻟﻪ‪ ) .‬ﺟﻤﻞ(‬
‫ﳌﻌﺒ‪ ‬ﺮ ﻋﻨﻪ ﺑﺎﻟ ِﻔﺴﻖ[ ﺃﻱ ﻓﹶﺄﻃﻠ ‪‬ﻖ ﺍﻟﻼﺯ ‪‬ﻡ ﻭﻫﻮ ﺍﻟ ِﻔﺴ ‪‬ﻖ ﻭﹶﺃﺭﺍﺩ ﺍﳌﻠﺰﻭ ‪‬ﻡ ﻭﻫﻮ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﻗﺒﻮﻝِ ﺍﻹﳝﺎﻥ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍ ﹸ‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻟﻴﺲ ﻫﺬﺍ ﳑﺎ ‪‬ﻳﻨ ﹶﻜ ‪‬ﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎ ‪‬ﻡ ﺇﻧﻜﺎﺭﻱ‪ .‬ﻭﻫﺬﺍ ﺗﺘﻤﻴﻢ ﻟﻠﻜﻼﻡ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﷲ‪ ...‬ﺇﱁ﴾ ﻭﻗﻮِﻟﻪ ﴿ﺃﻭﻟﺌﻚ ﺷـﺮ﴾‪،‬‬‫ﻗﻮﻟﻪ‪ِ ﴿] :‬ﻣﻦ﴾ ﺃﻫﻞ ﴿ﺫﻟﻚ﴾[ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻟﺘﻔﻀﻴﻞ ﰲ ﺍﻟﺬﻭﺍﺕ ﺑﺪﻟﻴﻞ ﻗﻮِﻟﻪ ﴿ ‪‬ﻣﻦ ﹶﻟﻌﻨﻪ ﺍ ُ‬ ‫)‪(٨‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻓ‪‬ﻴﻘﺪ‪ ‬ﺭ ﰲ ﻗﻮِﻟﻬﻢ ½ﻻ ‪‬ﻧﻌﻠ ‪‬ﻢ ِﺩﻳﻨﹰﺎ ﺷﺮ‪‬ﺍ ِﻣﻦ ِﺩﻳﻨﻜﻢ¼ ﺃﻱ ﻻ ‪‬ﻧﻌﻠ ‪‬ﻢ ﹶﺃﻫ ﹶﻞ ﺩﻳﻦٍ ﺷﺮ‪‬ﺍ ِﻣﻦ ﺃﻫ ِﻞ ِﺩﻳِﻨﻜﻢ‪) .‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﲟﻌﲎ ﺟﺰﺍﺀ[ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻮﻝ ﲟﻌﲎ ﻋﻘﻮﺑﺔ ﺇﺫ ﻫﻲ ﺍﳌـﺮﺍﺩﺓﹸ ﻫﻨـﺎ ﻻ ﻣﻄﻠـ ‪‬ﻖ ﺍﳉـﺰﺍ ِﺀ ﺍﻟـﺼﺎﺩﻕ‪ ‬ـﺎ ﻭﺑـﺎﳋﹶﲑِ‪ ،‬ﻭﺍﳌﺜﻮﺑـ ﹸﺔ‬ ‫)‪(٩‬‬
‫ﲟﻌﲎ ﺍﻟﺜﻮﺍﺏ ﻓﻬﻲ ﳐﺘ ﺼ‪‬ﺔ ﺑﺎﻹﺣـﺴﺎﻥ‪ ،‬ﻭﻗـﺪ ﺍﺳـﺘ‪‬ﻌﻤﻠﺖ ﻫﻨـﺎ ﰲ ﺍﻟﻌﻘﻮﺑـﺔ ﺗ‪‬ﻬ‪‬ﻜﱡﻤـ ﹰﺎ ﻋﻠـﻰ ﺣـﺪ‪﴿ ‬ﻓ ﺒ‪‬ـﺸ‪‬ﺮﻫﻢ ﺑِﻌـﺬﺍﺏٍ ﺃﻟـﻴﻢٍ﴾‬
‫]ﺍﻻﻧﺸﻘﺎﻕ‪ .[٢٤:‬ﻭﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠﻲ‪ ‬ﺍﻟﻘﺎﺭﻱ‪ :‬ﻗﻮﻟﹸﻪ ½ ﺛﻮﺍﺑﺎ ﲟﻌﲎ ﺟﺰﺍﺀ¼ ﺃﻱ ﺛﺎﺑﺘ ﺎﹰ‪ ،‬ﺃﺷﺎﺭ ﺇﱃ ﺩ‪‬ﻓﻊ ﻣـﺎ ﻳ‪‬ﻘـﺎﻝ‪ :‬ﺍﳌﺜﻮﺑـﺔﹸ ﳐﺘـ ﺼ‪‬ﺔ‬
‫ﺑﺎﳋﲑ ﻛﺎﻟﻌ‪‬ﻘﻮﺑﺔ ﺑﺎﻟﺸﺮ‪ ‬ﲞﻼﻑ ﺍﳉﺰﺍﺀ ﻓﺈﻧﻪ ﺃﻋﻢ‪ ‬ﺃﻭ ﺍﳌﺮﺍﺩ‪ ‬ﺍﳌﻌﲎ ﺍﻟﻠﱡﻐ‪‬ﻮِﻱ‪ ‬ﺃﻭ ﺍﻟﺘﺠﺮﻳﺪ‪ ‬ﺃﻭ ﺍﻟﺘﻬﻜﱡﻢ‪ ،‬ﻭﻧ‪‬ﺼﺐ‪ ‬ﺍﳌﹶﺜﹸﻮﺑـﺔِ ﻋﻠـﻰ‬
‫ﺍﻟﺘﻤﻴﻴﺰ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﲨﺎﻟﲔ‪ ،‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺸﺮ‪ ‬ﻣﻦ ﺫﻟـﻚ﴾ ﻓﻜـﹶﺄ ﱠﻥ ﻗـﺎﺋﻼ‬
‫ﻑ ﻓﺈﻧﻪ ﳌﹼﺎ ﻗﺎﻝ ﴿ﻫﻞ ﹸﺃﻧﺒﺌﻜﻢ ِﺑ ‪‬‬‫ﻗﻮﻟﻪ‪] :‬ﻫﻮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ﴿ﻣ‪‬ﻦ﴾ ﰲ ‪‬ﻣﺤﻞﹼ ﺭﻓ ٍﻊ ﺧ‪‬ﺒ ‪‬ﺮ ﻣﺒﺘﺪﺃ ﳏﺬﻭ ٍ‬ ‫)‪(١٠‬‬
‫ﷲ¼‪ ،‬ﻭﻧﻈﲑ‪‬ﻩ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ﻗﻞ ﺃﻓﹸﺄﻧﺒﺌﻜﻢ ﺑِﺸﺮ‪ ‬ﻣِﻦ ﺫﻟﻜﻢ ﺍﻟﻨﺎ ‪‬ﺭ﴾ ]ﺍﳊـﺞ‪ [٧٢:‬ﺃﻱ ﻫـﻮ ﺍﻟﻨـﺎﺭ‪.‬‬ ‫ﻗﺎﻝ ½ﻣ‪‬ﻦ ﺫﻟﻚ؟¼‪ ،‬ﻓﻘﻴﻞ ½ﻫﻮ ﻣ‪‬ﻦ ﻟﹶﻌﻨ‪‬ﻪ ﺍ ُ‬
‫ﻭ‪‬ﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﴿ﻣ‪‬ﻦ﴾ ﻣﻮﺻﻮﻟ ﹰﺔ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﺃﻭ ‪‬ﻧ ِﻜ ‪‬ﺮ ﹰﺓ ﻣﻮﺻﻮﻓ ﹰﺔ‪ ،‬ﻓ ‪‬ﻌﻠﻰ ﺍﻷﻭ‪ِ ‬ﻝ ﻻ ‪‬ﻣﺤ ﱠﻞ ﻟﻠﺠﻤﻠﺔ ﺍﻟﱵ ‪‬ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻋﻠـﻰ ﺍﻟﺜـﺎﱐ ﳍـﺎ‬
‫‪Å‬‬
‫‪٦٢‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫اﻟﺨﻨـﺎز ِْﻳﺮَ ﴾ ﺑﺎﳌـﺴﺦ ﴿َو﴾ ﻣـﻦ ﴿ َ َ َ‬
‫ﻋﺒـﺪ‬ ‫دة َو ْ َ َ‬
‫ﻣـﻨ ُ ُﻢ ْاﻟـ ِ َ َ َ‬ ‫ﻟﻌﻨ ُ اﷲُ﴾ أﺑﻌﺪه ﻋﻦ رﲪﺘﻪ ﴿ َو َﻏﻀِ َﺐ َﻋﻠ َْﻴ ِ َو َ َ َ‬
‫ﺟﻌـﻞ ِ ْ‬ ‫ﻣﻦ َ َ‬‫﴿َ ْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻟﻔﻈﻬﺎ‪ ،‬و ﻫﻢ اﻟﻴﻬﻮد وﰲ ﻗﺮاءة)‪ (٨‬ﺑﻀﻢ ﺑﺎء‬

‫َ‬
‫)‪(٧‬‬
‫اﻟﻄﺎﻏﻮت﴾)‪ (٥‬اﻟﺸﻴﻄﺎن ﺑﻄﺎﻋﺘﻪ)‪ (٦‬ورا ﰲ ½ﻣﻨﻬﻢ¼ ﻣﻌﲎ ½ َﻣﻦ ¼وﻓﻴﻤﺎ ﻗﺒﻠﻪ‬ ‫ُْ َ‬
‫? ﺍﳌﻮﺻﻮﻓﻮﻥ ﺑﺘﻠﻚ ﺍﻟﻘﺒﺎﺋﺢ ﻭﺍﻟﻔﻀﺎﺋﺢ‪١٢.‬ﺭﻭﺡ‬
‫ﺎﻧﺎ﴾ ﲤﻴﻴﺰ ﻷن ﻣـﺄواﻫﻢ‬
‫ﻚ َ ﻣ َ ً‬
‫)‪(٩‬‬
‫½ﻋﺒﺪ¼ وإﺿﺎﻓﺘﻪ إﱃ ﻣﺎ ﺑﻌﺪه اﺳﻢ ﲨﻊ ﻟـ½ﻋﺒﺪ¼ وﻧﺼﺒﻪ ﺑﺎﻟﻌﻄﻒ ﻋ ½ اﻟﻘﺮدة ¼﴿ ا ٓ‬
‫ُوﻟ ٰ ِ َ‬
‫ﺃﻱ ﺑﲔ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻘﺼﺮ‪١٢.‬ﲨﻞ‬
‫ﺳﻮا ِٓء اﻟﺴ ِ ْ ِ‬
‫ﻴﻞ)‪ ﴾(۶۰‬ﻃﺮﻳﻖ اﳊﻖ وأﺻﻞ اﻟﺴﻮاء اﻟﻮﺳﻂ وذﻛﺮ ﺷﺮ)‪ (١٠‬وأﺿﻞ ﰲ ﻣﻘﺎﺑﻠﺔ ﻗﻮﳍﻢ ﻻ ﻧﻌﻠﻢ دﻳﻨﺎ‬ ‫ﻋﻦ َ َ‬ ‫اﻟﻨﺎر ﴿و َ َ‬
‫اﺿﻞ َ ْ‬
‫?‬

‫ﺐ‬
‫ﺐ ﻣﺎ ﻳ‪‬ﺤﻜﹶﻢ ﺑﻪ ﻋﻠﻰ ﴿ﻣﻦ﴾ ﻣِﻦ ﺃﹶﻭ ‪‬ﺟ ِﻪ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭ‪‬ﻳﺼﺢ‪ ‬ﻛـﻮ ﹸﻥ ﳏﻠﱢﻬـﺎ ﺍﳉـﺮ‪ ‬ﻋﻠـﻰ ﺍﻟﺒ‪‬ـ ‪‬ﺪﻝِ ﻣـﻦ ﴿ﺑِـﺸﺮ‪ ﴾‬ﻭﺍﻟﻨـﺼ ‪‬‬
‫ﺴ ِ‬
‫ﺤ‪‬‬
‫‪‬ﻣﺤﻞﱞ ِﺑ ‪‬‬
‫ﷲ‪) .‬ﻛﺮﺧﻲ(‬
‫ﲟ‪‬ﻀﻤ‪‬ﺮ ‪‬ﺩﻝﱠ ﻋﻠﻴﻪ ﴿ﺃﻧﺒﺌﻜﻢ﴾ ﺃﻱ ﹸﺃ ‪‬ﻋﺮ‪‬ﹸﻓﻜﻢ ﻣ‪‬ﻦ ﹶﻟ ‪‬ﻌﻨﻪ ﺍ ُ‬
‫ﻗﻮﻟﻪ‪] :‬ﹶﺃﺑ ‪‬ﻌ ‪‬ﺪﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻠﻌﻦ‪ ‬ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﺒ‪‬ﻌﺪ ﻻ ﲟﻌﲎ ﺍﳌﹶﺴﺦ ﻛﻤﺎ ﺟﺎﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺭ‪‬ﲪﺘِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗ‪‬ﻌﻴ‪ِ ‬ﻦ ﻣﺎ ﺃﹶﺑ ‪‬ﻌ ‪‬ﺪ ﻋﻨﻪ ﺑﻘﺮﻳﻨ ِﺔ ﺍﳌﹶﻘﺎﻡ ﻭﺇﻻ ﻓﹶﺄ ‪‬‬
‫ﺻﻠﹸﻪ ﺍﻹﺑﻌﺎ ‪‬ﺩ ﻋﻦ ﺍﳋﲑ ﻭﻫﻮ ﺃﹶﻋﻢ‪ ،‬ﻛﺬﺍ ﰲ "ﺍﻟﻘﺎﻣﻮﺱ"‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﺖ‪،‬‬
‫ﺏ ﺍﻟـﺴ‪ ‬ﺒ ِ‬
‫ﺴﻮﺧِﲔ ِﻛﻼﳘـﺎ ﹶﺃﺻـﺤﺎ ‪‬‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ ‪‬ﺟ ‪‬ﻌﻞ ﻣﻨﻬﻢ ﺍﻟ ِﻘ ‪‬ﺮ ‪‬ﺩﺓ ﻭﺍﳋﻨﺎﺯﻳ ‪‬ﺮ﴾[ ﻗـﺎﻝ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﺇﻥﹼ ﺍ ﹶ‬
‫ﳌﻤـ ‪‬‬ ‫)‪(٣‬‬
‫ﺨﻮﺍ ِﻗ ‪‬ﺮ ‪‬ﺩ ﹰﺓ ﻭﻣ‪‬ـﺸﺎِﻳﺨ‪‬ﻬﻢ ﻣ‪‬ـﺴﺨﻮﺍ ﺧ‪‬ﻨـﺎﺯﻳ ‪‬ﺮ‪ ،‬ﻭﻗﻴـﻞ ﺇﻥﹼ ﻣ‪‬ـﺴ ‪‬ﺦ ﺍﻟﻘـﺮﺩ ِﺓ ﻛـﺎﻥ ﰲ ﺃﺻـﺤﺎﺏ ﺍﻟـﺴﺒﺖ ﻣـﻦ ﺍﻟﻴﻬـﻮﺩ ﻭﻣ‪‬ـﺴﺦ‪‬‬
‫ﺴ‪‬‬
‫ﺸ‪‬ﺒﺎ‪‬ﺑﻬﻢ ‪‬ﻣ ِ‬
‫ﻓ‪‬‬
‫ﺍﳋﻨﺎﺯﻳ ِﺮ ﻛﺎﻥ ﰲ ﺍﻟﺬﻳﻦ ﹶﻛﻔﺮﻭﺍ ‪‬ﺑﻌ ‪‬ﺪ ‪‬ﻧﺰﻭﻝِ ﺍﳌﺎﺋﺪ ِﺓ ﰲ ﺯ‪‬ﻣﻦ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻦ[ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻋﻄﻒ ﻋﻠﻰ ﺻﻠﺔ ﴿ ‪‬ﻣﻦ﴾‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﳉﹸﻤﻬﻮﺭ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﻭﻧﺼﺐ ﺍﻟﺘـﺎﺀ ﻋﻠـﻰ ﺃﻧـﻪ ﻓﻌـﻞﹲ ﻣـﺎ ٍ‬
‫ﺽ ﻣﻌﻠـﻮﻡ‪،‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻒ ﺍﻟﻔﻌ ِﻞ ﻋﻠﻰ ﺍﻻﺳﻢ ‪‬ﻣ ‪‬ﻊ ﺃﻧﻪ ﻻ ‪‬ﻳﺼِﺢ‪ ‬ﻣﻌﻨﺎﻩ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻭﻓﻴﻪ ﺿﻤﲑ‪ ‬ﻳﻌ‪‬ﻮ ‪‬ﺩ ﺇﱃ ½ﻣ‪‬ﻦ¼‪ ،‬ﻓﻼ ‪‬ﻳ ِﺮ ‪‬ﺩ ﺃﻧﻪ ﻻ ‪‬ﻳﺠ‪‬ﻮ ‪‬ﺯ ﻋﻄ ‪‬‬
‫ﺱ ﻭﺑﻪ ﻗﹶﺮﺃ ﺑﻌـﺾ‪ ‬ﺍﻟﻘﹸـﺮ‪‬ﺍ ِﺀ‬
‫ﻀﻢ‪ ‬ﹶﻛ‪‬ﻨ ‪‬ﺪ ٍ‬
‫ﺕ¼‪ ،‬ﻛﺬﺍ ﰲ ﺍﻟﺼﺤﺎﺡ‪ .‬ﻭ ‪‬ﻋ‪‬ﺒﺪ‪ ‬ﺑﻔﺘﺢ ﻓ ‪‬‬ ‫ﻗﻮﻟﻪ‪ ﴿] :‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﻄﺎﻏﻮﺕ‪ [﴾‬ﻗﹶﺮﹶﺃ ﺑﻌﻀ‪‬ﻬﻢ‪½ :‬ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﻄﱠﺎﻏﹸﻮ ِ‬ ‫)‪(٥‬‬
‫ﺕ‪) .‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺕ¼ ﺑﻔﺘﺢ ﺍﻟﻌﲔ ﻭﺿﻢ‪ ‬ﺍﻟﺒﺎ ِﺀ ﻭﻓﺘﺢِ ﺍﻟﺪﺍﻝ ﻭﺧﻔﺾِ ﺍﻟﻄﱠﺎﻏﹸﻮ ِ‬ ‫½ﻭ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ﺍﻟﻄﱠﺎﻏﹸﻮ ِ‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﺑﻄﺎﻋِﺘﻪ[ ﻓﻜﻞﱡ ‪‬ﻣﻦ ﹶﺃﻃﺎ ‪‬‬
‫ﻉ ﹶﺃﺣﺪﹰﺍ ﰲ ‪‬ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻋ‪‬ﺒ ‪‬ﺪﻩ‪ ،‬ﻭﺫﻟﻚ ﺍﻷﺣ ‪‬ﺪ ﻃﺎﻏﹸﻮﺕ‪) .‬ﺧﺎﺯﻥ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻓﻴﻤﺎ ﹶﻗﺒ ﹶﻠﻪ[ ﺃﻱ ﻭﻣﺎ ‪‬ﺑﻌ ‪‬ﺪﻩ ﻭﻫﻮ ﴿ ‪‬ﻋ‪‬ﺒﺪ‪ ﴾‬ﻋﻠﻰ ﻗﺮﺍﺀﺗﻪ ﻓﻌ ﹰ‬
‫ﻼ ﻣﺎﺿﻴﹰﺎ‪) .‬ﲨﻞ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓ[ ﺃﻱ ﺳﺒﻌﻴﺔٍ‪ ،‬ﻭﻋﻠﻴﻬﺎ ﹶﻓﺼِﻼ ‪‬‬
‫ﺕ ﺍﳌﻮﺻﻮﻝ ﺛﻼﺛـﺔﹲ‪ ،‬ﻭﻋﻠـﻰ ﺍ ُﻷﻭﱃ ﺃﺭﺑﻌـﺔﹲ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﺍﺳـ ‪‬ﻢ ‪‬ﺟﻤـ ٍﻊ ِﻟ ‪‬ﻌﺒ‪‬ـﺪٍ¼ ﺃﻱ ﻭﻗﻴـﺎﺱ‪‬‬ ‫)‪(٨‬‬
‫‪‬ﺟﻤ ِﻌﻪ ½ﹶﺃ ‪‬ﻋـ‪‬ﺒﺪ‪) .¼‬ﲨﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﲤﻴﻴﺰ[ ﺃﻱ ﲤﻴﻴ ‪‬ﺰ ﻧﺴﺒﺔٍ ﺃﻱ ﺃﻭﻟﺌﻚ ﻗﹶ‪‬ﺒ ‪‬ﺢ ‪‬ﻣﻜﺎ‪‬ﻧﻬﻢ‪ .‬ﻭﺍﳌﺮﺍ ‪‬ﺩ ﺑﺎﳌﻜﺎﻥ ﺍﻟﻨﺎ ‪‬ﺭ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴ ‪‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪ ﹸﺔ‪ ،‬ﻓﻬـﻲ ﺍﳉـﺰﺍ ُﺀ‬ ‫)‪(٩‬‬
‫ﳌﺜﹸﻮ‪‬ﺑ ِﺔ‪ ،‬ﻓﺎﳌﺮﺍ ‪‬ﺩ ﻣﻨﻬﺎ ﻭ ِﻣ ‪‬ﻦ ﺍﳌﻜﺎ ِﻥ ﻭﺍﺣﺪ‪) .‬ﲨﻞ(‬
‫ﳌﻌﺒ‪ ‬ﺮ ﻋﻨﻪ ﻓﻴﻤﺎ ﺳﺒﻖ ﺑﺎ ﹶ‬
‫ﺍﹸ‬
‫ﻉ ﰲ ﻗﻮﻟِـﻪ ﴿ﺃﻭﻟﺌـﻚ ﺷـﺮ‪ ‬ﻣﻜﺎﻧـﹰﺎ﴾‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﰲ ﻣﻘﺎ‪‬ﺑﻠـﺔ‪ ...‬ﺇﱁ¼ ﺃﻱ‬ ‫ﺸﺮ‪ ﴾‬ﻭﺍﳌﺮﻓﻮ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭ ِﺫﻛ ‪‬ﺮ ‪‬ﺷﺮ‪ [‬ﺃﻱ ﺍ‪‬ﺮﻭ ِﺭ ﰲ ﻗﻮﻟﻪ ﴿ِﺑ ‪‬‬ ‫)‪(١٠‬‬
‫‪‬ﻣﺸﺎ ﹶﻛﹶﻠ ٍﺔ ِﻟﻘﻮِﻟﻬﻢ ﺍﳌﺬﻛﻮ ِﺭ ﻟﻜﻦ‪ ‬ﺍﳌﺸﺎﻛﻠ ﹶﺔ ﰲ ﺍﻟﺸﺮ‪ ‬ﻇﺎﻫﺮﺓﹲ‪ ،‬ﻭﰲ ﴿ﹶﺃﺿ‪‬ﻞﱡ﴾ ِﻣﻦ ﺣﻴـﺚﹸ ﺇﻥﹼ ﻗـﻮﹶﻟﻬﻢ ﺍﳌـﺬﻛﻮ ‪‬ﺭ ﰲ ﺍﳌﻌـﲎ ‪‬ﻳﺮﺟِـ ‪‬ﻊ ﺇﱃ‬
‫ﺼﹸﻠﻪ ﹶﺃ ﱠﻥ ﺍﻟـﺼ‪‬ﻴ ﹶﻎ‬
‫ﺏ ﺳـﺆﺍ ٍﻝ ‪‬ﻣﺤ‪‬ـ ‪‬‬
‫ﳌﻔﺴ‪‬ﺮ ‪‬ﺬﺍ ﺟـﻮﺍ ‪‬‬
‫ﺿ ﱡﻞ‪ ،‬ﻭﺍ َﻷﺿ‪ ‬ﱠﻞ ﹶﺃ ‪‬ﺷﺮ‪ .‬ﻭﻏﺮﺽ‪ ‬ﺍ ﹸ‬‫ﻗﻮِﻟﻬﻢ ½ﻻ ‪‬ﻧﻌﻠﻢ ِﺩﻳﻨﹰﺎ ﺃﺿ ﱠﻞ ِﻣﻦ ِﺩﻳِﻨﻜﻢ¼ ﻷﻥﹼ ﺍ َﻷﺷﺮ‪ ‬ﹶﺃ ‪‬‬
‫ﺲ ﺍﳌـﺴﻠﻤﲔ ﻻ ﺷ‪‬ـﺮ‪ ‬ﻓﻴـﻪ ﺑﺎﻟﻜﻠﹼﻴـﺔ‪ ،‬ﻭ ‪‬ﻣﺤ‪‬ـﺼ‪ ‬ﹸﻞ‬ ‫ﳌ ﹶﻔﻀ‪ ‬ﹶﻞ ﻋﻠﻴﻪ ﻭﻫﻮ ِﺩﻳـ‪‬ﻨﻨﺎ ﻭ‪‬ﻧﻔﹾ ‪‬‬
‫ﻀﻲ ﻟﻠ ‪‬ﻤﺸﺎ ‪‬ﺭﻛﺔ ﻭﺯﻳﺎﺩ ٍﺓ ‪‬ﻣ ‪‬ﻊ ﺃ ﱠﻥ ﺍ ﹸ‬
‫ﳌﻘﺘ ِ‬
‫ﺍﻟﺜﻼﺛ ﹶﺔ ﻟﻠﺘﻔﻀﻴﻞ ﺍ ﹸ‬
‫ﺏ ﺃ ﱠﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ‪ ‬ﻣﺸﺎ ﹶﻛﻠﺔﹲ ِﻟﺘﻌﺒ ِﲑﻫﻢ‪ ) .‬ﺟﻤﻞ(‬
‫ﺍﳉﻮﺍ ِ‬

‫‪٦٣‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺟﻮا﴾‬ ‫دﺧﻠﻮا﴾ إﻟﻴﻜﻢ ﻣﺘﻠﺒﺴﲔ ﴿ ِﺑﺎ ْ ﻜ ُ ْ ِ َو ُْﻢ َ ْ‬
‫ﻗﺪ َ َ ُ ْ‬ ‫ﻗﺪ َ ُ ْ‬
‫ﻗﺎﻟﻮا َﻣﻨﺎ َو َ ْ‬ ‫ﺟﺎءوﻛﻢ﴾)‪ (١‬أي ﻣﻨﺎﻓﻘﻮ اﻟﻴﻬﻮد ﴿ َ ُ‬ ‫ﺷﺮا ﻣﻦ دﻳﻨﻜﻢ ﴿ َو ا ِذَا َ ٓ ُ ْ ُ ْ‬
‫)‪(٢‬‬

‫ﻣﻨ ُ ْﻢ﴾ أي اﻟﻴﻬﻮد‬ ‫ﺎﻧﻮا َ ْ ُ ُ ْ َ‬

‫ﻳﻜﺘﻤﻮن)‪﴾(۶۱‬ـﻪ ﻣﻦ اﻟﻨﻔﺎق ﴿ َو َ ٰﺗﺮى َﻛﺜ ِ ْ ًا ْ‬ ‫ﻣﻦ ﻋﻨﺪﻛﻢ ﻣﺘﻠﺒﺴﲔ ﴿ﺑ ِ ٖ ﴾وﻟﻢ ﻳﺆﻣﻨﻮا ﴿َواﷲُ َ ْ‬
‫اﻋﻠ َُﻢ ِ َﺑﻤﺎ َ ُ ْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫اﻟـﺴﺤﺖ﴾ اﳊـﺮام ﻛﺎﻟﺮﺷـﺎ‬ ‫ْ َ‬ ‫اﻟﻌـﺪوان﴾ اﻟﻈﻠـﻢ ﴿َو اَ ْﻠ ِ ِ ُـﻢ‬

‫ﺛـﻢ﴾ اﻟﻜـﺬب ﴿َو ْ ُ ْ َ ِ‬ ‫اﻻ ْ ِ‬
‫ِﻋﻮن﴾ ﻳﻘﻌﻮن)‪ (٥‬ﺳﺮﻳﻌﺎ ﴿ِﰱ ْ ِ‬ ‫﴿ َُﺴﺎر ُ ْ َ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻗﻮﻟ ِ ِ ُﻢ ْاﻻِ ْ َ‬
‫ﺛﻢ﴾‬ ‫ﺣﺒﺎر﴾ ﻣﻨﻬﻢ ﴿ َ ْ‬
‫ﻋﻦ َ ْ‬ ‫ﺑﻨﻴﻮن َو ْاﻻ َ ْ َ ُ‬
‫اﻟﺮ ِ ْ َ‬ ‫ﻌﻤﻠﻮن)‪﴾(۶۲‬ـﻪ ﻋﻤﻠﻬﻢ ﻫﺬا)‪ْ َ ﴿ (٨‬ﻟﻮ َﻻ﴾ ﻫﻼ ﴿ َ ْﻳﻨ ٰ ُ ُﻢ‬ ‫ﻟﺒﺌﺲ َﻣﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬ ‫﴿َ ِْ َ‬
‫)‪(١٠)(٩‬‬

‫ﺼﻨﻌﻮن)‪﴾(۶۳‬ـﻪ ﺗﺮك ‪‬ﻴﻬﻢ)‪َ ﴿ (١١‬و َ َ‬

‫ﻗﺎﻟﺖِ ْ َ‬
‫اﻟﻴ ُ ْﻮدُ﴾)‪..................... (١٣)(١٢‬‬ ‫ﻟﺒﺌ ْ َﺲ َﻣﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬ ‫اﻟﻜﺬب ﴿َواَ ْﻠ ِ ِ ُﻢ ْ َ‬
‫اﻟﺴﺤﺖ َ ِ‬

‫ﻗﻮﻟﻪ ‪﴿] :‬ﻭﺇﺫﺍ ﺟﺂﺀُﻭﻛﻢ‪ ...‬ﺇﱁ﴾[ ﻧﺰﻟﺖ ﰲ ﺃﻧﺎﺱ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻛـﺎﻧﻮﺍ ﻳ‪‬ـﺪ ﺧ‪‬ﻠﻮﻥ ﻋﻠـﻰ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ‬ ‫)‪(١‬‬
‫ﻳ‪‬ﻈﻬﺮﻭﻥ ﻟﻪ ﺍﻹﳝﺎﻥﹶ ﻧِﻔﺎﻗﺎﹰ‪ ،‬ﻓﺎﳋﻄـﺎﺏ‪ ‬ﻟﺮﺳـﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻭﺍﳉﻤـﻊ‪ ‬ﻟﻠﺘﻌﻈـﻴﻢ‪ ،‬ﺃﻭ ﻟـﻪ ﻣ‪‬ـﻊ‪ ‬ﻣ‪‬ـﻦ ﻋﻨـﺪ‪‬ﻩ ﻣِـﻦ‬
‫ﺍﳌﺴﻠﻤِﲔ‪ ،‬ﻓﺎﳉﻤﻊ‪ ‬ﻋﻠﻰ ﺣﻘﻴﻘﺘِﻪ‪ ) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﲔ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ‪﴿ :‬ﺑﺎﻟﻜﻔﺮ﴾ ﻣﺘﻌ ﻠﱢﻖ‪ ‬ﺑِﻤﺤﺬﻭ ٍ‬
‫ﻑ ﺣﺎﻝﹲ ﻣ‪‬ﻦ ﻓﺎﻋِﻞِ ﴿ﺩ ﺧﻠﻮﺍ﴾‪ ،‬ﻭﻛﺬﺍ ﻗﻮﻟﹸﻪ‪﴿ :‬ﺑﻪ﴾‬ ‫ﺴ‪‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻣ‪‬ﺘ ﹶﻠﺒ‪ِ ‬‬ ‫)‪(٢‬‬
‫ﺣﺎﻝﹲ ﻣﻦ ﻓﺎﻋﻞِ ﴿ﺧﺮﺟﻮﺍ﴾‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻣﻦ ﺍﻟﻨﻔﺎﻕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﴿ﻣﺎ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻴﻬﻮﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣ‪‬ﺮ ﺟِﻊِ ﺍﻟﻀﻤﲑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ ﹶﻘ ‪‬ﻌﻮ ﹶﻥ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺴﺎﺭ‪‬ﻋ‪‬ﺔﹶ ﺗ‪‬ﻀ‪‬ﻤ‪‬ﻨ‪‬ﺖ‪ ‬ﻣﻌﲎ ﺍﻟﻮ‪‬ﻗﻮﻉِ‪) .‬ﲨﻞ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ‪] (١٧٥:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻜﺬﺏ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﻟ ﻴ‪‬ﻐﺎﻳِﺮ ﺍﳌﻌﻄﻮﻑ‪ ‬ﺃﻱ ﺍﻟﻈﻠﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻟﺮﺷﺎ[ ِﺑ ‪‬‬
‫ﻀﻢ‪ ‬ﺍﻟﺮﺍ ِﺀ ﻭﻛﺴ ِﺮﻫﺎ‪ ،‬ﻓ ‪‬ﻤﻜﺴﻮ ‪‬ﺭﻫﺎ ‪‬ﺟﻤ ‪‬ﻊ ِﺭﺷﻮﺓ ﺑﺎﻟﻜﺴﺮ ﻭﻣﻀﻤﻮﻣ‪‬ﻬﺎ ﺟ‪‬ﻤ ‪‬ﻊ ﺭ‪‬ﺷﻮﺓ ﺑﺎﻟﻀﻢ‪ ) .‬ﺟﻤﻞ(‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻋ ‪‬ﻤ ﹸﻠﻬﻢ ﻫﺬﺍ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﻟﻠﻤﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﻮﻻ ﻳ‪‬ﻨﻬٰ ‪‬ﻬﻢ‪ ...‬ﺇﱁ﴾[ ﲢﻀﻴﺾ ﻭﺗﻮﺑﻴﺦ ﻟﻌﻠﻤﺎﺋِﻬﻢ ﻭ ‪‬ﻋﺒ‪‬ﺎ ِﺩﻫﻢ ﻋﻦ ‪‬ﺗﺮ ِﻛﻬﻢ ﺍﻟﻨـﻬﻲ‪ ‬ﻋـﻦ ﺍ ﹸ‬
‫ﳌﻨﻜﹶـﺮ ﻭﹶﺃﺗـﻰ ﰲ ﺗـﻮﺑﻴﺦ ﺍﻟﻌﻠﻤـﺎﺀ‬ ‫)‪(٩‬‬
‫ِﺑﻘﻮِﻟﻪ ﴿‪‬ﻳﺼﻨﻌﻮﻥ﴾ ﺍﻟﺬﻱ ﻫﻮ ﹶﺃﺑﻠﻎﹸ ﳑ‪‬ﺎ ﻗﻴﻞ ﰲ ﺣﻖ‪ ‬ﻋ‪‬ـﻮﺍﻣ‪‬ﻬﻢ‪ ،‬ﻭﺫﻟـﻚ ﻷﻥﹼ ﺍﻟﻌﻤـ ﹶﻞ ﻻ ‪‬ﻳﻘـﺎﻝ ﻓﻴـﻪ ﺻ‪‬ـ‪‬ﻨﻊ‪ ‬ﻭﺻ‪‬ـ‪‬ﻨ ‪‬ﻌﺔﹲ ﺇﻻﹼ ﺇﺫﺍ ﺻـﺎﺭ ﻋـﺎﺩﺓﹰ‬
‫ﳌﻨﻜﹶـﺮﺍﺕ‪ ،‬ﻭﻟـﺬﻟﻚ‬ ‫ﻓ ﹸﺬﻣ‪‬ﺖ ﻋﻠﻤﺎﺅ‪‬ﻫﻢ ِﺑ ‪‬ﻮﺟ ٍﻪ ﹶﺃﺑﻠ ﹶﻎ ِﻣﻦ ﹶﺫﻡ‪ ‬ﻋﻮﺍﻣ‪‬ﻬﻢ‪ ،‬ﻭﻓﻴﻪ ﺃﻳﻀﹰﺎ ﺫﹶﻡ‪ ‬ﻟﻌﻠﻤﺎ ِﺀ ﺍﳌﺴﻠﻤﲔ ﻋﻠـﻰ ﺗ‪‬ـﻮﺍِﻧﻴﻬﻢ ﰲ ﺍﻟﻨـﻬﻲ ﻋـﻦ ﺍ ﹸ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﻫﺬﻩ ﹶﺃﺷﺪ‪ ‬ﺁﻳ ٍﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﻌـﲏ ﰲ ﺣـﻖ‪ ‬ﺍﻟﻌﻠﻤـﺎﺀ‪ .‬ﻭﻗـﺎﻝ ﺍﻟـﻀ‪‬ﺤ‪‬ﺎﻙ‪ :‬ﻣـﺎ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺁﻳـﺔﹲ ﹶﺃﺧ‪‬ـ ‪‬ﻮﻑ‪‬‬
‫ﻋﻨﺪﻱ ﻣﻨﻬﺎ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﻮﻻ ﻳ‪‬ﻨﻬٰ ‪‬ﻬﻢ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻪ ﻭﺟﻮﺏ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍ ﹸ‬
‫ﳌﻨ ﹶﻜﺮ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﺧﺘﺼﺎﺹ‪ ‬ﺫﻟﻚ ِﺑﻬﻢ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١٠‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺮﻙ‪ ‬ﻧﻬِﻴﻬﻢ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺗﻘﺪﻳﺮِ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ‪ ...‬ﺇﱁ﴾[ ‪‬ﻧ ‪‬ﺰﻟﺖ‪ ‬ﰲ ِﻓ‪‬ﻨﺤ‪‬ﺎ ‪‬‬
‫ﺹ ﺍﻟﻴﻬﻮﺩﻱ‪ ،‬ﻭﳌﹼﺎ ﻗﺎﻝ ﻫﺬﻩ ﺍﳌﻘﺎﻟ ﹶﺔ ﺍﻟـﺸﻨﻴﻌ ﹶﺔ ﻭﱂ ‪‬ﻳ‪‬ﻨﻬ‪‬ـ ‪‬ﻪ ‪‬ﺑ ِﻘﻴ‪‬ـ ﹸﺔ ﺍﻟﻴﻬـﻮ ِﺩ ﻭ ‪‬ﺭﺿ‪‬ـﻮﺍ‬ ‫)‪(١٢‬‬
‫ﺐ ﺍﻟﻘﻮﻝﹸ ﺇﱃ ‪‬ﺟﻤﻠِﺘﻬﻢ‪) .‬ﺧﺎﺯﻥ(‬
‫ﺴ ‪‬‬
‫ِﺑﻘﻮِﻟﻪ ‪‬ﻧ ِ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ﴾[ ﺍﻵﻳﺔ‪ ،‬ﺃﺻﻞ ﰲ ﺗﻜﻔ ِﲑ ‪‬ﻣﻦ ﺻ‪ ‬ﺪ ‪‬ﺭ ﻣﻨﻪ ﰲ ﺟﺎﻧﺐ ﺍﻟﺒﺎﺭﻱ ﺗﻌﺎﱃ ﻣﺎ ﻳ‪‬ﺆﺫِ ﹸﻥ ِﺑﻨ‪‬ﻘﺺ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١٣‬‬

‫‪٦٤‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻣﻐﻠﻮﻟـ ٌﺔ﴾ ﻣﻘﺒﻮﺿـﺔ ﻋـﻦ‬
‫ﷲ َ ْ َُْ‬ ‫ﳌﺎ ﺿﻴﻖ ﻋﻠﻴﻬﻢ)‪ (١‬ﺑﺘﻜﺬﻳﺒﻬﻢ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻌـﺪ أن ﻛـﺎﻧﻮاأ ﻛﺜـﺮ اﻟﻨـﺎس ﻣـﺎﻻ ﴿ َ ُ‬
‫ﻳـﺪ ا ِ‬
‫ﺃﻱ ﻋﻦ ﺍﻟﺒﺨﻞ‪١٢.‬‬
‫اﻳﺪﻳ ْ ِ ْﻢ﴾ ﻋـﻦ ﻓﻌـﻞ اﳋـﲑات‬ ‫إدرار اﻟﺮزق ﻋﻠﻴﻨﺎ‪ ،‬ﻛﻨﻮا ﺑﻪ ﻋﻦ اﻟﺒﺨﻞ ‪ ،‬ﺗﻌﺎﱃ اﷲ ﻋﻦ ذﻟﻚ‪،‬ﻗﺎل ﺗﻌﺎﱃ‪ْ ُ ﴿ :‬‬
‫ﻏﻠﺖ﴾ أﻣﺴﻜﺖ ﴿ َ ْ ِ‬ ‫)‪(٢‬‬ ‫?‬

‫ﻣﺒﺴﻮﻃ َ ٰ ِ ﴾ ﻣﺒﺎﻟﻐﺔ)‪ (٤‬ﰲ اﻟﻮﺻﻒ ﺑﺎﳉﻮد وﺛﲏ اﻟﻴﺪ ﻹﻓﺎدة اﻟﻜﺜﺮة إذ ﻏﺎﻳﺔ ﻣﺎ ﻳﺒﺬﻟﻪ‬ ‫ﻳﺪه َ ْ ُ‬ ‫ِﻨﻮا ِ َﺑﻤﺎ َ ُ ْ َ ْ‬
‫ﻗﺎﻟﻮاۘﺑﻞ َ ٰ ُ‬ ‫دﻋﺎء ﻋﻠﻴﻬﻢ ﴿ َو ُﻟﻌ ُ‬
‫ﻭﻗﻒ ﻻﺯﻡ‬

‫)‪(٣‬‬
‫ﻭﻫﻢ ﻋﻠﻤﺎﺅﻫﻢ ﻭﺭﺅﺳﺎﺅﻫﻢ‪١٢.‬ﲨﻞ‬
‫ْ‬ ‫ْ‬
‫ُﻧﺰل‬ ‫ﻣﻨ ُ ْﻢ ۤ‬
‫ﻣﺎ ا ْ ِ َ‬
‫>‬
‫ﻳﺪن َﻛﺜ ِ ْ ً ا ْ‬
‫ﺸﺎء﴾ ﻣﻦ ﺗﻮﺳﻴﻊ وﺗﻀﻴﻴﻖ ﻻ ا ﱰاض ﻋﻠﻴﻪ ﴿ َو َ َﻟﻴﺰ ِ ْ َ‬
‫)‪(٥‬‬
‫ﻳﻨﻔﻖ َ ْ َ‬
‫ﻛﻴﻒ َ َ ٓ ُ‬ ‫اﻟﺴﺨﻲ ﻣﻦ ﻣﺎﻟﻪ أن ﻳﻌﻄﻲ ﺑﻴﺪﻳﻪ ﴿ ُ ْ ِ ُ‬
‫ﻓﺎﻋﻞ ﻳﺰﻳﺪﻥ‪ ١٢.‬ﺭﻭﺡ <‬ ‫ﻣﻔﻌﻮﻝ ﺛﺎﻥ‪١٢.‬ﺭﻭﺡ‬
‫اﻟﻘﻴﻤﺔِ﴾ﻓﻜﻞ ﻓﺮﻗﺔ‬ ‫اﻟﻌﺪاوة َو ْ َ ْ َ ٓ َ‬ ‫ﻃﻐﻴﺎﻧﺎ و ُﻛ ْ ً ا﴾ ﻟﻜﻔﺮﻫﻢ ﺑﻪ ﴿َو َ ْ َ‬
‫رﺑﻚ﴾ ﻣﻦ اﻟﻘﺮآن ﴿ ُ ْ َ ً‬ ‫اﻟﻴﻚ ِ ْ‬
‫َِ ْ َ‬
‫?‬
‫اﻟﺒﻐﻀﺎء ا ِ ٰ َ ْﻳﻮم ِ ْ ِ ٰ َ‬
‫ﺃﻱ ﺍﳊﺮﺏ‪١٢.‬ﲨﻞ‬
‫اﻟﻘ ْ َﻨﺎ ﺑَ ْ َﻨ ُ ُﻢ ْ َ َ َ َ‬ ‫ﻣﻦ َ‬
‫ﻧﺎرا ْﻟﻠـ َ ْ ِب﴾ أي ﳊـﺮب اﻟﻨﺒـﻲ ﺻـ اﷲ ﻋﻠﻴـﻪ وﺳـﻠﻢ ﴿ َاﻃْﻔَﺎَ َـﺎ ا ُ‬
‫ﷲ﴾ أي ﻛﻠﻤـﺎ أرادوه‬ ‫ﻣﻨﻬﻢ)‪ (٦‬ﲣﺎﻟﻒ اﻷﺧﺮى ﴿ ُ َ ۤ‬
‫>‬
‫اوﻗﺪوا َ ً‬
‫ﻠﻤﺎ َ ْ َ ُ ْ‬ ‫? ﺑﺎﻟﻨﺼﺮﻋﻠﻴﻬﻢ‪١٢.‬‬
‫ﻳﻦ )‪ ﴾(۶۴‬ﲟﻌﲎ أﻧﻪ ﻳﻌـﺎﻗﺒﻬﻢ ﴿ َو َ ْﻟﻮ َان‬
‫اﻟﻤﻔﺴﺪ ْ َ‬ ‫َﺴﺎدا﴾ أي ﻣﻔﺴﺪﻳﻦ)‪ (٧‬ﺑﺎﳌﻌﺎﺻﻲ ﴿َواﷲُ َﻻ ُ ِ‬
‫ﻳﺤﺐ ْ ُ ْ ِ ِ‬ ‫رض ﻓ َ ً‬ ‫ردﻫﻢ ﴿ َو َ ْ َ ْ َ‬
‫ﺴﻌﻮن ِ ْاﻻ َ ْ ِ‬
‫)‪(٨‬‬

‫ﻂ ﻋﻠـﻰ‬‫ﺴﹶ‬ ‫ﺿﻴ‪‬ﻖ‪ ‬ﻋﻠﻴﻬﻢ‪ ...‬ﺇﱁ[ ﺃﻱ ﺿ‪‬ﻴ‪ ‬ﻖ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺯﻕ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒـﺎﺱ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‪ :‬ﺇﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ ﻛـﺎﻥ ﻗـﺪ ﺑ‪‬ـ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﳌﹼﺎ ‪‬‬ ‫)‪(١‬‬
‫ﷲ ﺗﻌﺎﱃ ﰲ ﻧﺒﻴ‪‬ﻨـﺎ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻭﻛـ ﱠﺬﺑﻮﺍ ﺑـﻪ ﻛﹶـﻒ‪‬‬
‫ﺼ ‪‬ﻮﺍ ﺍ َ‬
‫ﺱ ﹶﺃﻣﻮﺍ ﹰﻻ ﻭﹶﺃﺧ‪‬ﺼ‪‬ﺒﻬﻢ ﻧﺎﺣﻴ ﹰﺔ‪ ،‬ﻓﻠﻤ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﺍﻟﻴﻬﻮﺩ ﺣﱴ ﻛﺎﻧﻮﺍ ﹶﺃﻛﺜ ‪‬ﺮ ﺍﻟﻨﺎ ِ‬
‫ﺤﺎﺹ‪ :‬ﻳ ‪‬ﺪ ﺍﷲ ﻣﻐﻠﻮﻟﺔﹲ ﻳﻌﲏ ﳏﺒﻮﺳﺔﹲ ﻣﻘﺒﻮﺿـﺔﹲ ﻋـﻦ ﺍﻟـﺮﺯﻕ ﻭﺍﻟﺒـﺬﻝِ ﻭﺍﻟﻌﻄـﺎ ِﺀ‪،‬‬ ‫ﻂ ﻋﻠﻴﻬﻢ ِﻣﻦ ﺍﻟﺴ‪ ‬ﻌﺔ‪ ،‬ﻓﻌﻨﺪ ﺫﻟﻚ ﻗﺎﻝ ِﻓ ‪‬ﻨ ‪‬‬ ‫ﺴﹶ‬
‫ﻋﻨﻬﻢ ﻣﺎ ‪‬ﺑ ‪‬‬
‫ﷲ ﻋﻦ ﺫﻟﻚ‪) .‬ﺧﺎﺯﻥ(‬ ‫ﺴ‪‬ﺒﻮﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺒﺨ ﹶﻞ ﻭﺍﻟﻘﺒﺾ‪ ‬ﺗﻌﺎﱃ ﺍ ُ‬ ‫ﻓ‪‬ﻨ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹶﻛ‪‬ﻨﻮ‪‬ﺍ ﺑﻪ ﻋﻦ ﺍﻟﺒ‪‬ﺨﻞ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺩ‪‬ﻓ ِﻊ ﻣﺎ ﻳ‪‬ﺘ ‪‬ﻮﻫ‪‬ﻢ ﺃﻥﹼ ﺍﻟﻴﻬﻮﺩ ﻣﺎ ﺍﻋﺘ ﹶﻘﺪ‪‬ﻭﺍ ﺃﻧﻪ ﺗﻌﺎﱃ ﺟِﺴﻢ ﻭﻟﻪ ‪‬ﻳﺪ‪ ،‬ﻓﻤﺎ ﻣﻌﲎ ﻫـﺬﺍ ﺍﻟﻘـﻮﻝِ‬ ‫)‪(٢‬‬
‫ﻂ ﺍﻟﻴ ِﺪ ﺍﳉﹸﻮ ‪‬ﺩ‪].‬ﻋﻠﻤﻴﺔ[‬
‫ﺏ ﺑﺄﻥﹼ ﺍﳌﺮﺍ ‪‬ﺩ ِﺑ ‪‬ﻐﻞﹼ ﺍﻟﻴ ِﺪ ﺍﻟﺒﺨ ﹸﻞ‪ ،‬ﻭﻛﺬﺍ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﺑ‪‬ﻞ ‪‬ﻳﺪ‪‬ﺍﻩ ﻣ‪‬ﺒﺴ‪‬ﻮﻃﹶﺘٰﻦ﴾ ﺍﳌﺮﺍ ‪‬ﺩ ِﺑﺒ‪‬ﺴ ِ‬
‫ﻣﻨﻬﻢ؟ ﻓﺄﺟﺎ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺩﻋﺎﺀ[ ﺇﻣﺎ ﺑﺎﻟﺮﻓﻊ ﺧ‪‬ﺒﺮ‪ ‬ﶈﺬﻭﻑ ﻭﺍﻟﺘﻘﺪﻳ ‪‬ﺮ ﻫﻮ ﺩﻋﺎﺀٌ ﺃﻭ ﺑﺎﻟﻨﺼ ِ‬
‫ﺐ ﻋﻠﻰ ﺃﻧـﻪ ﻣﻔﻌـﻮﻝﹲ َﻷ ‪‬ﺟﻠِـﻪ ﺃﻱ ﻗـﺎﻝ ﺗﻌـﺎﱃ ِﻷﺟ‪‬ـ ِﻞ ﺍﻟـﺪﻋﺎ ِﺀ‬ ‫)‪(٣‬‬
‫ﻋﻠﻴﻬﻢ‪) .‬ﺻﺎﻭﻱ(‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺠﺴ‪ ‬ﻤ ِﺔ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﺟِﺴﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬‫ﻣﺒﺎﻟﻐﺔ[ ﺭﺩ‪ ‬ﻋﻠﻰ ﺍﺳِﺘﺪﻻﻝِ ﺍ ﹸ‬
‫ﳌ‪‬‬ ‫ﻗﻮﻟﻪ‪ٌ ] :‬‬ ‫)‪(٤‬‬
‫ﻕ ﻟِﻌﺒـﺎﺩِﻩ‬
‫ﷲ ﺍﻟـﺮﺯ ‪‬‬
‫ﺴﻂﹶ ﺍ ُ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺗﻮﺳﻴﻊٍ ﻭﺗﻀﻴﻴﻖٍ[ ﺃﻱ ﻋﻠﻰ ﻣ‪‬ﻘ‪‬ﺘﻀ‪‬ﻰ ﺍﳊﻜﻤ ِﺔ ﻭﺍ ﹶ‬
‫ﳌﺼﻠﺤﺔ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳ‪‬ﺸﺎ ُﺀ ﺇﻻ ﺫﻟﻚ‪ ،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ ﴿ﻭﻟـﻮ ﺑ‪‬ـ ‪‬‬ ‫)‪(٥‬‬
‫ﺴﻂﹸ ﺍﻟﺮﺯﻕ‪ ‬ﳌﻦ ﻳ‪‬ﺸﺎ ُﺀ ﻭﻳ‪‬ﻘ ِﺪﺭ‪] ﴾‬ﺍﻟﺸﻮﺭٰﻯ‪) .[١٢:‬ﻛﺮﺧﻲ(‬
‫ﹶﻟ‪‬ﺒﻐ‪‬ﻮﺍ ﰲ ﺍﻷﺭﺽ ﻭﻟﻜ ‪‬ﻦ ‪‬ﻳ ﱢﱰﻝﹸ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭ ﻣﺎ ﻳﺸﺎﺀ﴾ ]ﺍﻟﺸﻮﺭٰﻯ‪ ،[٢٧:‬ﻭﻗﺎﻝ ﴿ﻳ‪‬ﺒ ‪‬‬
‫ﺸﺒ‪‬ﻬﺔ ﻭﺍﳌﹸﺮ ِﺟﺌﹶــﺔ‪ ،‬ﻭﻛ ـﺬﺍ ﺍﻟﻨــﺼﺎﺭٰﻯ ِﻓ ـ ‪‬ﺮﻕ‪ ‬ﻛﺎﳌﻠﻜﺎﻧﻴــﺔ‬ ‫ﻗﻮﻟــﻪ‪] :‬ﻓ ﹸﻜ ـﻞﱡ ﻓِﺮﻗـﺔٍ ﻣﻨــﻬﻢ[ ﺃﻱ ﺍﻟﻴﻬــﻮ ِﺩ‪ ،‬ﹶﻓ ‪‬ﻬــﻢ ِﻓ ـ ‪‬ﺮﻕ‪ ‬ﻛﺎﳉﹶﱪﻳــﺔ ﻭﺍﻟﻘﹶﺪﺭﻳــﺔ ﻭﺍ ﹸ‬
‫ﳌـ ‪‬‬ ‫)‪(٦‬‬
‫ﻭﺍﻟﻨﺴﻄﻮﺭﻳﺔ ﻭﺍﻟﻴﻌﻘﻮﺑﻴﺔ ﻭﺍﳌﺎﺭﻭﻧﻴﺔ‪ .‬ﻓﺈﻥ ﻗﻠﺖ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻳﻀﹰﺎ ﻓِـ ‪‬ﺮﻕ‪ ‬ﻣ‪‬ﺘﻌ‪‬ـﺎ ‪‬ﺩ ‪‬ﻭ ﹶﻥ ﻓﻜﻴـﻒ ﻳﻜـﻮﻥ ﺫﻟـﻚ ﻋ‪‬ﻴﺒـﹰﺎ ﰲ ﺍﻟﻴﻬـﻮﺩ ﻭﺍﻟﻨـﺼﺎﺭٰﻯ؟ ﻗﻠـﺖ‪‬‬
‫ﻼ‬
‫ﺍﻓﺘﺮﺍﻕ‪ ‬ﺍﳌﺴﻠﻤِﲔ ﺇﳕﺎ ‪‬ﺣ ‪‬ﺪﺙﹶ ﺑﻌﺪ ﻋﺼ ِﺮ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﺃﻣ‪‬ﺎ ﰲ ﺍﻟﺼﺪﺭ ﺍﻷﻭ‪‬ﻝِ ﻓﻠـﻢ ﻳﻜـﻦ ﺷـﻲﺀٌ ﻣِـﻦ ﺫﻟـﻚ ﺣﺎﺻـ ﹰ‬
‫ﺴ ‪‬ﻦ ﺟﻌ ﹸﻞ ﺫﻟﻚ ﻋﻴﺒﹰﺎ ﰲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ ﰲ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﺍﻟﺬﻱ ‪‬ﻧ ‪‬ﺰ ﹶﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁ ﹸﻥ ﻋﻠﻰ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪) .‬ﺧﺎﺯﻥ(‬ ‫ﺤ‪‬‬ ‫ﺑﻴﻨﻬﻢ‪ ،‬ﻓ ‪‬‬
‫ﺴ ِﺪﻳﻦ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞ ﴿ ﻳ‪‬ﺴﻌ‪‬ﻮﻥ﴾‪ ،‬ﻭﻳﺼﺢ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍﹰ ﻣﺆﻛﱢﺪﺍﹰ ﻟِـ﴿ﻳ‪‬ﺴﻌ‪‬ﻮﻥﹶ﴾ ﻣِﻦ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ‪‬ﻣﻔ ِ‬ ‫)‪(٧‬‬
‫ﻣﻌﻨﺎﻩ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻳﻌﺎﻗﺒﻬﻢ [ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﳊﹸﺐ‪ ‬ﻭﺍﻟﺒﻐﺾ‪ ‬ﻣﻌ ‪‬ﲎ ﻗﺎﺋﻢ‪ ‬ﺑِﺎﻟﻘﹶﻠﺐ ﻭﻫﻮ ﻣ‪‬ﺴﺘﺤِﻴﻞﹲ ﻋﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻓﺄﹶﺟـﺎﺏ‪ ‬ﺑـﺄ ﱠﻥ‬ ‫)‪(٨‬‬
‫ﺍﳌﺮﺍﺩ‪ ‬ﻻﺯﻣ‪‬ﻪ ﻭﻫﻮ ﺍﻟﻌﻘﺎﺏ‪ ‬ﻷﻥﹼ ﻣ‪‬ﻦ ﻏﹶﻀِﺐ ﻣِﻦ ﺃﹶﺣﺪ ﻋﺎﹶﻗﺒ‪‬ﻪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬

‫‪٦٥‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫? ﺃﻱ ﶈﻮﻧﺎ‪١٢.‬ﺧﺎﺯﻥ‬ ‫ﺃﻱ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪١٢.‬‬
‫ﻣﻨﻮا﴾ ﲟﺤﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿َوا َ ْﻘﻮا﴾ اﻟﻜﻔﺮ)‪ َ ﴿ (١‬ﻜَ ْ َﻧﺎ َﻋﻨْ ُ ْﻢ َ ٰ‬ ‫َا ْ َﻞ ا ْ ﻜ ٰ ِ‬
‫?‬
‫ِﻴﻢ)‪َ ﴿﴾(۶۵‬و َ ْﻟﻮ‬ ‫ﺳﻴﺎﺗ ِ ِ ْﻢ َو َ َ ْ َ ْ‬
‫ﻻدﺧﻠﻨٰ ُ ْﻢ َﺟﻨﺖِ اﻟﻨﻌ ْ ِ‬ ‫ِﺘﺐ َ ُ ْ‬
‫ﻭﻗﻴﻞ ﻫﻮﺍﻟﻘﺮﺍﻥ‪١٢.‬ﺭﻭﺡ‬
‫اﻟﻴ ِ ْﻢ﴾ ﻣﻦ اﻟﻜﺘﺐ‬
‫>‬
‫ُﻧﺰل ِ َ ْ‬ ‫ﻧﺠﻴﻞ﴾ ﺑﺎﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻬﻤﺎ وﻣﻨﻪ اﻹﳝﺎن ﺑﺎﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َو َ ۤ‬
‫ﻣﺎ ا ْ ِ َ‬ ‫اﻟﺘﻮر َﺔ َو ْ ِ‬
‫اﻻ ْ ِ ْ َ‬ ‫اﻗﺎﻣﻮا ْ ٰ‬
‫َاﻧ ُ ْﻢ َ َ ُ‬
‫ارﺟﻠ ِ ِ ْـﻢ﴾ ﺑـﺄن ﻳﻮﺳـﻊ ﻋﻠـﻴﻬﻢ اﻟـﺮزق و َﻳﻔـﻴﺾ ﻣـﻦ ﻛـﻞ ﺟﻬـﺔ ﴿ ِ ْ‬
‫ﻣـﻨ ُ ْﻢ اُﻣـ ٌﺔ﴾‬ ‫ﺗﺤـﺖِ َ ْ ُ‬ ‫ﻣﻦ ﻓ َْﻮﻗ ِ ِ ْﻢ َو ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫ﻠﻮا ِ ْ‬ ‫ﻣﻦ رﺑ ِ ْﻢ َﻻَ َ ُ ْ‬
‫﴿ ْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫? ﺃﻱ ﺑﺎﻟﻘﺮﺍﻥ ﺃﻭ ﲟﺎ ﺫﻛﺮ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪١٢.‬ﺻﺎﻭﻱ‬

‫ﻣﻘﺘﺼﺪة﴾ ﺗﻌﻤﻞ ﺑﻪ وﻫﻢ ﻣﻦ آﻣﻦ ﺑﺎﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻛﻌﺒﺪ اﷲ ﺑﻦ ﺳﻼم وأﺻـﺤﺎﺑﻪ ﴿َو َ ِ ْ‬
‫ﻛﺜـﲑٌ ْ‬
‫ﻣـﻨ ُ ْﻢ‬ ‫ﲨﺎﻋﺔ)‪ٌ َ ِ َ ْ ﴿ (٤‬‬
‫)‪(٥‬‬

‫رﺑﻚ﴾ وﻻ ﺗﻜﺘﻢ ﺷﻴﺌﺎ ﻣﻨﻪ‬

‫ﻣﻦ َ‬‫اﻟﻴﻚ ِ ْ‬
‫ُﻧﺰل ِ َ ْ َ‬
‫ﻣﺎ ا ْ ِ َ‬ ‫ﺳﻮل َ ْ‬
‫ﺑﻠﻎ﴾ ﲨﻴﻊ ﴿ َ ۤ‬ ‫ﻌﻤﻠﻮن)‪﴾(۶۶‬ـﻪ ﴿ َﻳﺎﻳ َ ﺎ اﻟﺮ ُ ْ ُ‬
‫ﺳﺎء﴾ ﺑﺌﺲ ﴿َﻣﺎ﴾ ﺷﻴﺌﺎ ﴿ َ ْ َ ُ ْ َ‬
‫ََٓ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﺍﻟﻜﻔﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫ﻗﻮﻟﻪ‪َ ] :‬‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻷ ﹶﻛ ﹸﻠﻮﺍ﴾[ ﻣﻔﻌﻮﻝﹸ ½ﺃﻛﻠﻮﺍ¼ ﳏﺬﻭﻑ ِﻟﻘﺼ ِﺪ ﺍﻟﺘﻌﻤﻴﻢ ﺃﻭ ﻟﻠﻘﺼﺪ ﺇﱃ ‪‬ﻧﻔﺲ ﺍﻟﻔﻌ ِﻞ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻀﻪ‪ ،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ‬ ‫ﻗﻮﻟﻪ‪ِ] :‬ﺑ ﹶﺄﻥ ﻳ‪ ‬ﻮﺳ‪ ‬ﻊ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺯﻕُ[ ‪‬ﻳﺆﺧ‪ ‬ﹸﺬ ِﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥﹼ ﻃﺎﻋ ﹶﺔ ﺍ ِ‬
‫ﷲ ﺗﻌﺎﱃ ﺳﺒﺐ‪ ‬ﰲ ﺍﻟﺮﺯﻕ ﻭ ‪‬ﻣﻌﺎﺻِ‪‬ﻴﻪ ﺳﺒﺐ‪ ‬ﰲ ﻗﹶﺒ ِ‬ ‫)‪(٣‬‬
‫﴿ﻭ ‪‬ﻣﻦ ﻳﺘﻖ ﺍﷲ ‪‬ﻳﺠﻌﻞ ﻟﻪ ﳐﺮﺟﺎ ﻭ‪‬ﻳﺮﺯﻗﻪ ِﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺐ﴾ ]ﺍﻟﻄﻼﻕ‪ ،[٢:‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻣﻦ ‪‬ﻋ ِﻤﻞ ﺻﺎﳊﺎ ﻣﻦ ﹶﺫﻛﺮ ﺃﻭ ﺃﻧﺜـﻰ‬
‫ﺤِﻴ‪‬ﻴﻨ‪‬ﻪ ﺣﻴﺎﺓﹰ ﻃﻴﺒﺔ﴾ ]ﺍﻟﻨﺤﻞ‪ ،[٩٧:‬ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ))ﺇﺫﺍ ﺭﺃﻳﺖ‪ ‬ﻗﹶﺴﺎ ‪‬ﻭﺓﹰ ﰲ ﻗﹶﻠﺒِﻚ ﻭﺣِﺮﻣﺎﻧﹰﺎ ﰲ ﺭِﺯﻗﻚ ﻭ ‪‬ﻭﻫ‪‬ﻨﹰﺎ‬
‫ﻭﻫﻮ ﻣﺆﻣﻦ ﹶﻓﹶﻠ‪‬ﻨ ‪‬‬
‫ﺐ "ﻓﻴﺾِ ﺍﻟﻘﺪﻳﺮ" ﻫﺬﺍ ﺍﻟﻘﻮﻝﹶ ﺇﱃ ﻣﺎﻟﻚِ ﺑﻦ ﺩﻳﻨﺎﺭ‬ ‫ﺐ ﺻﺎﺣ ‪‬‬ ‫ﺴ ‪‬‬ ‫ﰲ ﺑﺪﻧﻚ ﻓﺎﻋﻠﻢ ﺃﻧﻚ ﺗ‪‬ﻜﻠﱠﻤﺖ‪ ‬ﻓﻴﻤﺎ ﻻ ﻳ‪‬ﻌﻨِﻴﻚ((‪) .‬ﻣﺪﺍﺭﻙ‪ ،‬ﺻﺎﻭﻱ(‪ .‬ﻭ‪‬ﻧ ‪‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻭ‪‬ﻳﺆ‪‬ﻛﱢ ‪‬ﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﻗﻮﻝﹸ ﻣﺎﻟﻚِ ﺑ ِﻦ ﺩِﻳﻨﺎﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪½ :‬ﺇﺫﺍ ﺭﺃﻳﺖ‪ ‬ﻗﹶﺴﺎ ‪‬ﻭﺓﹰ ﰲ ﻗﹶﻠﺒِﻚ‪...‬ﺇﱁ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﲨﺎﻋﺔ[ ﺃﻓﺎﺩ ﺃﻥﹼ ﺍﻷﻣ‪‬ﺔ ﻫﻨﺎ ﲨﺎﻋﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻭﺍﺣﺪﺍﹰ ﺇﺫﺍ ﻛﺎﻥ ﻳ‪‬ﻘﺘ‪‬ﺪﻯ ﺑﻪ‪ ،‬ﻗﺎﻝ ﺗﻌـﺎﱃ‪﴿ :‬ﺇﻥﹼ ﺇﺑـﺮٰﻫﻴﻢ‪ ‬ﻛـﺎﻥ ﺃﻣ‪‬ـﺔ ﻗﺎﻧﺘـ ﹰﺎ‬ ‫)‪(٤‬‬
‫ﷲ﴾ ]ﺍﻟﻨﺤﻞ‪ ،[١٢٠ :‬ﻭﻗﺪ ﻳ‪‬ﻄﻠﹶﻖ ﻟﻔﻆﹸ ﺍﻷﻣ‪‬ﺔ ﻋﻠﻰ ﻏﲑ ﻫـﺬﺍ ﺍﳌﻌـﲎ‪ ،‬ﻭﻣﻨـﻪ ﻗﻮﻟﹸـﻪ ﺗﻌـﺎﱃ‪﴿ :‬ﺇﻧـﺎ ﻭﺟـﺪﻧﺎ ﺁﺑﺎﺀﻧـﺎ ﻋﻠـﻰ ﺃﻣ‪‬ـﺔ﴾‬
‫]ﺍﻟﺰﺧﺮﻑ‪ ،[٢٢ :‬ﺃﻱ ﻋﻠﻰ ﺩِﻳﻦ ﻭﻣﻠﹼﺔ‪ ) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪] (١٢٨:‬ﻋﻠﻤﻴﺔ[‬
‫ﺼﺪﺓ﴾[ ﺃﻱ ﻋﺎ ِﺩﻟﺔ ﻏﲑ‪ ‬ﻏﺎﻟﻴﺔٍ ﻭﻻ ‪‬ﻣﻘﺼ‪‬ﺮﺓﹲ‪ ،‬ﻓﺎﻻﻗﺘﺼﺎ ‪‬ﺩ ﰲ ﺍﻟﺸﻲﺀ ﺍﻻﻋﺘﺪﺍﻝﹸ ﻓﻴﻪ‪ ) .‬ﺟﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣﻘﺘ ِ‬ ‫)‪(٥‬‬
‫ﺲ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﴿ ﺳ‪‬ﺂﺀَ﴾ ﺃﹸ ﺟ‪‬ﺮِ ﻳ‪‬ﺖ‪ ‬ﻣ‪ ‬ﺠ‪‬ﺮﻯ ½ﺑِﺌﺲ‪) .¼‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ‪] (٢٢:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﺑﺌ ‪‬‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ ‪] :‬ﺷﻴﺌﺎﹰ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﻣﺎ﴾ ﻧﻜِﺮﺓﹲ ﲤﻴﻴﺰ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺻﻮﻟﺔﹰ ﻓﹶﺎﻋِﻞﹶ ﴿ﺳﺎﺀ﴾ ﻭﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ‪ ‬ﳏﺬﻭﻑ‪.‬‬ ‫)‪(٧‬‬
‫) ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﲨﻴ ‪‬ﻊ ﴿ﻣﺂ ﺃﹸﻧﺰِ ﹶﻝ ﺇﻟﻴﻚ﴾[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻣﺎ﴾ ﻣﻮﺻﻮﻟﺔﹲ ﲟﻌﲎ ﺍﻟﺬﻱ ﻻ ﻧﻜـﺮﺓﹲ ﻣﻮﺻـﻮﻓﺔﹲ ﻷﻧـﻪ ﻣـﺄﻣﻮﺭ‪ ‬ﺑﺘﺒﻠﻴـﻎِ ﺍﳉﻤﻴـﻊ‬ ‫)‪(٨‬‬
‫ﻛﻤﺎ ﻗﺪ‪‬ﺭﻩ‪ ،‬ﻭﺍﻟﻨﻜﺮﺓﹸ ﻻ ﺗ‪‬ﻔﻲ ﺑﺬﻟﻚ ﺇﺫ ﺗﻘﺪﻳ ‪‬ﺮﻫﺎ ½ﺑﻠﱢﻎ ﺷﻴﺌﺎ ﳑﺎ ﺃﹸﻧﺰﻝ ﺇﻟﻴﻚ¼‪ ،‬ﻭﻣﻦ ﹶﺛﻢ‪ ‬ﻗـﺎﻟﻮﺍ ﺍﻟـﺪﻋﻮﺓﹸ ﻣِﺜـ ﹸﻞ ﺍﻟـﺼﻼﺓِ ﺇﺫﺍ ﻧ‪‬ﻘـﺺ‪ ‬ﻣﻨـﻬﺎ‬
‫ﺴ ‪‬ﻢ ﺇﱃ ﺛﻼﺛ ِﺔ ﺃﻗﺴﺎﻡٍ‪ ،‬ﻣـﺎ ﹸﺃﻣـﺮ ﺑﺘﺒﻠﻴﻐِـﻪ ﻭﻫـﻮ‬ ‫ﺭ‪‬ﻛﻦ‪ ‬ﺑﻄﹶﻠﺖ‪) .‬ﻛﺮﺧﻲ(‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻣﺎ ﹸﺃﻭﺣﻲ ﺇﱃ ﺭﺳﻮﻝِ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ‪‬ﻳﻨﻘ ِ‬
‫ﺍﻟﻘﺮﺁ ﹸﻥ ﻭﺍ َﻷﺣﻜﺎ ‪‬ﻡ ﺍﳌﺘﻌﻠﱢﻘ ﹸﺔ ﺑﺎﳋﹶﻠﻖ ‪‬ﻋﻤﻮﻣﹰﺎ ﻓﻘﺪ ‪‬ﺑﱠﻠ ‪‬ﻐﻪ ﻭﱂ ‪‬ﻳ ِﺰ ‪‬ﺩ ﻋﻠﻴﻪ ‪‬ﺣﺮﻓﹰﺎ ﻭﱂ ‪‬ﻳﻜ‪‬ﺘﻢ ﻣﻨﻪ ‪‬ﺣﺮﻓـﹰﺎ‪ ،‬ﻭﻣـﺎ ﹸﺃﻣِـ ‪‬ﺮ ِﺑ ﹶﻜﺘﻤِـﻪ ﻓﻘـﺪ ﹶﻛ‪‬ﺘﻤ‪‬ـﻪ ﻭﱂ‬
‫ﺾ ﻭ‪‬ﺑﻠﱠـﻎ ﺍﻟـﺒﻌﺾ‪ ‬ﻭﻫـﻮ ﺍ َﻷﺳـﺮﺍ ‪‬ﺭ‬ ‫‪‬ﻳﺒﻠﱢﻎ ﻣﻨﻪ ﺣﺮﻓﹰﺎ ﻭﻫﻮ ﲨﻴ ‪‬ﻊ ﺍ َﻷﺳﺮﺍﺭ ﺍﻟﱵ ﻻ ‪‬ﺗِﻠﻴ ‪‬ﻖ ﺑﺎﻷﻣ‪‬ﺔ‪ ،‬ﻭﻣﺎ ﺧ‪ِّ‬ﻴ ‪‬ﺮ ﰲ ﺗﺒﻠﻴﻐِﻪ ﻭ ﹶﻛﺘ ِﻤﻪ ﻓﻘﺪ ﹶﻛ‪‬ﺘ ‪‬ﻢ ﺍﻟـﺒﻌ ‪‬‬
‫ﲔ ﻣِـﻦ ﺍﻟ ِﻌﻠـﻢ ﻟﹶـﻮ ‪‬ﺑﺜﹶــ ﹾﺜﺖ‪ ‬ﻟﻜـﻢ‬
‫ﺍﻟﱵ ‪‬ﺗِﻠﻴ ‪‬ﻖ ﺑﺎﻷﻣ‪‬ﺔ‪ ،‬ﻭﻟﺬﺍ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﻋﻦ ﺃﰊ ‪‬ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ ½ﺃﻧـﻪ ﻗـﺎﻝ ﹶﺃﻋﻄـﺎِﻧﻲ ‪‬ﺣﺒﻴﺒِـﻲ ﺟِـﺮﺍ‪‬ﺑ ِ‬
‫ﳊﻠﻘﻮ ‪‬ﻡ¼‪) .‬ﺻﺎﻭﻱ(‬ ‫ﹶﺃﺣ ‪‬ﺪﳘﺎ ﹶﻟ ﹸﻘﻄِ ‪‬ﻊ ﻣﻨ‪‬ﻲ ﻫﺬﺍ ﺍ ﹸ‬

‫‪٦٦‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ِﺳﺎﻟﺘ ٗ ﴾ ﺑـﺎﻹﻓﺮاد واﳉﻤـﻊ‬
‫)‪(٣‬‬
‫ﻌﻞ﴾ أي ﻟﻢ ﺗﺒﻠﻎ ﲨﻴﻊ ﻣﺎ أﻧﺰل إﻟﻴﻚ ﴿ﻓ ََﻤﺎ َ ْ َ‬
‫ﺑﻠﻐﺖ ر َ َ َ‬
‫)‪(٢‬‬
‫ان ْﻟﻢ َ ْﻔ َ ْ‬‫ﺧﻮﻓﺎ أن ﺗﻨﺎل ﲟﻜﺮوه ﴿ َو ِ ْ‬
‫)‪(١‬‬

‫ﺃﻱ ﻳ‪‬ﺼﺎﻥﹸ ﻣﻦ ﺍﻟﻌﺪﻭ‪>١٢.‬‬ ‫? ﺃﻱ ﺍﻟﺮﺳﺎﻟﺔ‪١٢.‬ﻣﻨﻪ‬

‫اﻟﻨﺎس﴾ أن ﻳﻘﺘﻠﻮك)‪ (٤‬وﻛﺎن ﺻ اﷲ ﻋﻠﻴـﻪ وﺳـﻠﻢ ُﳛـَﺮس‬ ‫ِ‬ ‫ﻌﺼﻤﻚ ِ َ‬
‫ﻣﻦ‬ ‫ﻷن ﻛﺘﻤﺎن ﺑﻌﻀﻬﺎ ﻛﻜﺘﻤﺎن ﻛﻠﻬﺎ ﴿َو اﷲُ َ ْ ِ ُ َ‬
‫ﺃﻱ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ﺑﻚ‪١٢.‬ﲨﻞ‬
‫ﻳﻦ )‪﴿﴾(۶۷‬ﻗ ُْﻞ ﻳﺎَ ْ َﻞ ا ْ ﻜ ٰ ِ‬ ‫ﺣﱴ ﻧﺰﻟﺖ ﻓﻘﺎل ‪)) :‬اﻧﺼﺮﻓﻮا ﻓﻘﺪ ﻋﺼﻤﲏ اﷲ(( رواه اﳊﺎﻛﻢ ﴿ ِان ا َ‬
‫?‬
‫ِﺘﺐ‬
‫)‪(٦‬‬
‫اﻟﻘﻮم ا ْ ﻜ ٰ ِ ِ ْ َ‬
‫ﷲ َﻻ ﻳَ ْ ِﺪي ْ َ ْ َ‬
‫)‪(٥‬‬
‫? ﺃﻱ ﻋﻨﺪﺍﷲ ﻭﻫﻮ ﺍﳍﺪﻱ ﻭﺍﳋﲑ‪١٢.‬ﺻﺎﻭﻱ‬
‫رﺑﻜﻢ﴾ﺑﺄن ﺗﻌﻤﻠﻮا ﲟﺎ ﻓﻴﻪ وﻣﻨﻪ‬ ‫ُ‬
‫ﻣﻦ ْ‬ ‫اﻟﻴﻜﻢ ْ‬ ‫ُ‬
‫ُﻧﺰل ِ َ ْ ْ‬ ‫ۤ‬
‫ﻧﺠﻴﻞ َو َﻣﺎ ا ْ ِ َ‬ ‫اﻟﺘﻮر َﺔ َو ْ ِ‬
‫اﻻ ْ ِ ْ َ‬ ‫ﻟﺴﺘﻢ َﻋ ٰ َ ْ ٍء﴾ ﻣﻦ اﻟﺪﻳﻦ ﻣﻌﺘﺪ ﺑﻪ ﴿ َﺣ ُ ِ ْ ُ‬
‫ﻘﻴﻤﻮا ْ ٰ‬ ‫َْ ُْ‬
‫)‪(٧‬‬

‫ﻃﻐﻴﺎﻧﺎ و ُﻛ ْ ً ا﴾ ﻟﻜﻔـﺮﻫﻢ ﺑـﻪ ﴿ﻓ ََـﻼ َ ْ َ‬

‫ﺗـﺎس﴾‬ ‫رﺑﻚ﴾ ﻣﻦ اﻟﻘﺮآن ﴿ ُ ْ َ ً‬
‫ﻣﻦ َ‬‫اﻟﻴﻚ ِ ْ‬
‫ُﻧﺰل ِ َ ْ َ‬ ‫ﻣﻨ ُ ْﻢ ۤ‬
‫ﻣﺎ ا ْ ِ َ‬ ‫ﻳﺪن َﻛﺜ ِ ْ ً ا ْ‬
‫اﻹﳝﺎن ﰊ ﴿ َو َ َﻟﻴﺰ ِ ْ َ‬
‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺧﻮﻓﹰﺎ ﹶﺃﻥﹾ ‪‬ﺗﻨ‪‬ﺎ ﹶﻝ‪ ...‬ﺇﱁ[ ﺃﻱ ‪‬ﻳﻤﻨﻌﻚ ﻋﻦ ﻣﻄﻠﻮِﺑﻚ ﻛﺎﻟﻘﺘ ِﻞ ﻭﺍ َﻷﺳ ِﺮ ﻭﻣﻨ ِﻊ ﺍﳋﻠﻖ ﻋﻨﻚ ﻓﺈﻧﻚ ﻣﻌﺼﻮﻡ ِﻣﻦ ﺫﻟـﻚ‪ ،‬ﻭﺃﻣـﺎ ِﻣﺜـ ﹸﻞ‬ ‫)‪(١‬‬
‫ﷲ ﺗﻌﺎﱃ ﺑﺄﻥﹼ ﺭﺳﻮﹶﻟﻪ ﱂ ‪‬ﻳﻜـ‪‬ﺘﻢ ﺷـﻴﺌﺎ ﻓﻬـﻮ ﻣﻌـﺼﻮﻡ ﻣـﻦ ﺍﻟ ِﻜﺘﻤـﺎﻥ‬
‫ﺍﻟﺴﺐ‪ ‬ﻓﺘﺤﻤﻠﻪ ﻭﻻ ﻳﻜﻦ ﻣﺎﻧﻌﺎ ﻟﻚ ﻣﻦ ﺍﻟﺘﺒﻠﻴﻎ‪ ،‬ﻭﻫﺬﺍ ﺇﺧﺒﺎﺭ‪ ‬ﻣﻦ ﺍ ِ‬
‫ﻻﺳِﺘﺤﺎﻟِﺘﻪ ﻋﻠﻴﻪ‪) .‬ﺻﺎﻭﻱ(‬
‫ﺐ ﺍﲢﺎ ‪‬ﺩ ﺍﻟﺸﺮﻁِ ﻭﺍﳉﺰﺍ ِﺀ ﻷﻧﻪ ‪‬ﻳﺆﻭ‪‬ﻝ ﻇﺎﻫﺮﹰﺍ ﺇﱃ ½ﻭﺇﻥ ﱂ ‪‬ﺗﻔﻌﻞ ﻓﻤـﺎ ﻓﻌﻠـﺖ‪¼‬‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺇﻥ ﱂ ‪‬ﺗﻔﻌﻞ‪ ...‬ﺇﱁ﴾[ ﻇﺎﻫ ‪‬ﺮ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴ ِ‬ ‫)‪(٢‬‬
‫ﺏ ﻋﻦ ﺫﻟـﻚ ﺍﺑـ ‪‬ﻦ ﻋﻄﻴـﺔ ﺑﻘﻮﻟـﻪ‪:‬‬ ‫ﺤ ‪‬ﺪﺍ ﺍﺧ‪‬ﺘ ﱠﻞ ﺍﻟﻜﻼ ‪‬ﻡ‪ ،‬ﻭﺃﺟﺎ ‪‬‬
‫ﺼ ﹶﻞ ﺍﻟﻔﺎﺋﺪﺓﹸ ﻭﻣﱴ ﺍﺗ‪ ‬‬
‫ﺏ ﻣﻐﺎِﻳﺮﹰﺍ ﻟﻠﺸﺮﻁ ِﻟ‪‬ﺘﺤ ‪‬‬
‫‪‬ﻣ ‪‬ﻊ ﺃﻧﻪ ﻻ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﻮﺍ ‪‬‬
‫ﺤﻜﻤ‪‬ـﻚ‬ ‫ﺕ ِﺑﺘﺒﻠﻴﻐِـﻪ ﹶﻓ ‪‬‬
‫ﺖ ﺷﻴﺌﺎ ﻓﻘﺪ ‪‬ﺗﺮﻛﺖ‪ ‬ﺍﻟﻜ ﱠﻞ ﻭﺻﺎﺭ ﻣﺎ ‪‬ﺑﱠﻠﻐ‪‬ﺘﻪ ﻏ ‪‬ﲑ ‪‬ﻣﻌ‪‬ﺘﺪ‪ ‬ﺑﻪ ﻓﺼﺎﺭ ﺍﳌﻌﲎ‪ :‬ﻭﺇﻥ ﱂ ‪‬ﺗﺴ‪‬ﺘﻮﻑِ ﻣـﺎ ﹸﺃﻣـﺮ ‪‬‬ ‫ﺃﻱ ﻭﺇﻥ ‪‬ﺗﺮﻛ ‪‬‬
‫ﻼ‪ ،‬ﻭﻗﺪ ﺃﺷﺎﺭ ﺍﳌﻔﺴ‪ ‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪ ﹸﺔ ﺇﱃ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ½ﺃﻱ ﹶﻟﻢ ‪‬ﺗﺒﻠﱢﻎ ﲨﻴـ ‪‬ﻊ ﻣـﺎ‬ ‫ﰲ ﺍﻟ ِﻌﺼﻴﺎﻥ ﻭ ‪‬ﻋ ‪‬ﺪ ِﻡ ﺍﻻﻣﺘﺜﺎﻝ ﺣﻜ ‪‬ﻢ ‪‬ﻣﻦ ﱂ ‪‬ﻳﺒﻠﱢﻎ ﺷﻴﺌﺎ ﺃﺻ ﹰ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻀﻬﺎ ﹶﻛ ِﻜﺘﻤﺎ ِﻥ ﻛﻠﱢﻬﺎ‪) .‬ﲰﲔ(‬ ‫ﹸﺃﻧﺰﻝ ﺇﻟﻴﻚ¼ ﻷ ﹼﻥ ِﻛﺘﻤﺎ ﹶﻥ ﺑﻌ ِ‬
‫ﺠﻤ ٍﻊ ﻭﻛﺴ ِﺮ ﺗﺎ ِﺀ ﲨ ِﻊ ﺗﺄﻧﻴﺚٍ ﺳﺎﹶﻟﻢٍ ﻻﺧـﺘﻼﻑِ ﺃﻧـﻮﺍﻉِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻹﻓﺮﺍﺩ ﻭﺍﳉﻤﻊ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﺮﺍﺀﺓﹶ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﻧﺎﻓﻊ ﻭﺷﻌﺒﺔ ِﺑ ‪‬‬ ‫)‪(٣‬‬
‫ﺕ ﺍﻟ ِﻘﺮﺍﺀﺗﺎ ِﻥ‪) .‬ﻛﺮﺧﻲ(‬‫ﺤ ‪‬ﺪ ِ‬
‫ﻕ ﺑﺘﻮﺣﻴﺪٍ ﻭﻓﺘﺢِ ﺍﻟﺘﺎ ِﺀ‪ ،‬ﻭﺍﺳ ‪‬ﻢ ﺍﳉﻨﺲِ ﺍﳌﻀﺎﻑ‪ ‬ﻳﺸ ‪‬ﻤ ﹸﻞ ﺃﻧﻮﺍ ‪‬ﻋﻬﺎ‪ ،‬ﻓﺎﺗ‪ ‬‬
‫ﺍﻟﺮﺳﺎﻟ ِﺔ‪ ،‬ﻭﺑﺎ ٍ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻥ ‪‬ﻳﻘ‪‬ﺘ ﹸﻠﻮﻙ‪ ...‬ﺇﱁ[ ‪‬ﺩﻓ ‪‬ﻊ ﻣﺎ ﻗﻴﻞ ﺇﻧﻪ ﻗﺪ ﹸﺃﻭﺫِ ‪‬‬
‫ﻱ ﹶﺃﺷﺪ‪ ‬ﺍﻹﻳﺬﺍ ِﺀ ﻗﻮﻻﹰ‪ ،‬ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﳌﺮﺍ ‪‬ﺩ ﺍﻟ ِﻌﺼﻤ ﹸﺔ ِﻣﻦ ﺍﻟﻘﺘ ِﻞ ﻭﻣﺎ ﰲ ﻣﻌﻨـﺎﻩ ﻣِـﻦ‬ ‫)‪(٤‬‬
‫ﻛﻞﱢ ﻣﺎ ‪‬ﻳ ‪‬ﻌﻄﱠ ﹸﻞ ﻋﻠﻴﻪ ﺍﻟﺘﺒﻠﻴﻎﹸ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞﱡ ﻧﱯ‪ ‬ﹸﺃﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ‪ ،‬ﻭﻣﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ِﻣﻦ ﻗﺘـ ِﻞ ﺑﻌـﺾِ ﺍﻷﻧﺒﻴـﺎﺀ ﻋﻠـﻴﻬﻢ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ ﻓﻠـﻢ ﻳﻜﻮﻧـﻮﺍ‬
‫ﻣﺄﻣﻮ ِﺭﻳﻦ ﺑﺎﻟﻘﺘﺎﻝ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﱴ ﻧﺰﻟﺖ[ ﺃﹶ ﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﺳ‪‬ﺒﺐِ ﻧ‪‬ﺰﻭﻝِ ﺍﻵﻳﺔِ ﺍﻟﺴﺎﺑِﻘﺔِ ﻋﻠﻰ ﻭ‪‬ﻓﹾﻖِ ﻋﺎﺩ ﺗِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳٰﺄﻫﻞ ﺍﻟﻜﺘٰﺐ‪ ...‬ﺇﱁ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ‪ :‬ﺟـﺎﺀ ﺭ‪‬ﺳـﻮﻝﹶ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﺭﺍﻓـ ‪‬ﻊ ﺑـ ‪‬ﻦ ﺣﺎﺭﺛـﺔ‬ ‫)‪(٦‬‬
‫ﻭﺳﻼ ‪‬ﻡ ﺑﻦ ﻣﺸﻜﻢ ﻭﻣﺎﻟﻚ‪ ‬ﺑﻦ ﺍﻟﺼﻴﻒ ﻭﺭﺍﻓ ‪‬ﻊ ﺑﻦ ﺣﺮﻣﻠﺔ ﻭﻗﺎﻟﻮﺍ ﻳﺎ ﳏﻤ‪‬ـﺪ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﺃﻟـﺴﺖ‪ ‬ﺗ‪‬ـﺰﻋﻢ ﺃﻧـﻚ ﻋﻠـﻰ ﻣﻠﹼـﺔ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ ﻭ‪‬ﺗﺆ ِﻣ ‪‬ﻦ ﲟﺎ ﻋﻨ ‪‬ﺪﻧﺎ ِﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻓﻘﺎﻝ ﺑﻠﻰ ﻭﻟﻜـﻨ‪‬ﻜﻢ ﹶﺃﺣـﺪﺛ‪‬ﺘﻢ ﻭ ‪‬ﺟﺤـﺪ‪‬ﺗﻢ ﻣـﺎ ﻓﻴﻬـﺎ ﻭ ﹶﻛ‪‬ﺘﻤـ‪‬ﺘﻢ ﻣﻨـﻬﺎ ﻣـﺎ‬
‫ﹸﺃﻣﺮ‪‬ﺗﻢ ﺃﻥ ‪‬ﺗﺒﻴ‪‬ﻨﻮﻩ ﻟﻠﻨﺎﺱ‪ ،‬ﻓﹶﺄ‪‬ﻧﺎ ‪‬ﺑ ِﺮﻱﺀٌ ﻣﻦ ﺇﺣﺪﺍِﺛﻜﻢ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻓﺈﻧ‪‬ﺎ ‪‬ﻧﺄﺧ‪ ‬ﹸﺬ ﲟﺎ ﰲ ﹶﺃﻳـ ِﺪ‪‬ﻳﻨﺎ‪ ،‬ﻓﺈﻧ‪‬ـﺎ ﻋﻠـﻰ ﺍﳊـﻖ‪ ‬ﻭﺍﳍﹸـﺪﻯ ﻭﻻ ﻧ‪‬ـﺆﻣ ‪‬ﻦ ﻟـﻚ ﻭﻻ‬
‫ﷲ ﺗﻌﺎﱃ‪﴿ :‬ﻗﻞ ﻳٰﹶﺄﻫ ﹶﻞ ﺍﻟﻜﺘٰﺐ ﹶﻟﺴ‪‬ﺘﻢ ﻋﻠﻰ ﺷﻲﺀ﴾‪) .‬ﺧﺎﺯﻥ(‬ ‫‪‬ﻧﺘ‪ِ‬ﺒ ‪‬ﻌﻚ‪ ،‬ﻓﹶﺄﻧﺰﻝﹶ ﺍ ُ‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﺪﻳﻦ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﺸﻲﺀ ﺍﳌﻘﻴ‪‬ﺪ‪ ‬ﻻ ﻣﻄﻠﻘ ﺎﹰ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﻛﹸﻔﺮ‪‬ﻫﻢ ﺃﻳﻀﺎﹰ ﺷﻲﺀٌ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﻟ ﹸﻜﻔ ِﺮﻫﻢ ﺑﻪ[ ﺃﻱ ﺑﺎﻟﻘﺮﺁ ِﻥ ﻭﻻ ﻳ‪‬ﺘ ‪‬ﻮﻫ‪ ‬ﻢ ﺃﻧ‪‬ﻪ ﺃﹶﺷﺎ ‪‬ﺭ ﺇﱃ ﺃﻥﹼ ﻧ‪‬ﺼﺒ‪‬ﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻌﻠﹼﺔ ﻓﺈ‪‬ﻤـﺎ ﻣﻔﻌـﻮﻻﻥ ﻟِــ½ﺯ‪‬ﺍ ‪‬ﺩ¼‪ ،‬ﻭﺇﳕـﺎ ﻛـﺮ‪‬ﺭﻩ ﺗﻌـﺎﱃ‬ ‫)‪(٨‬‬
‫‪Å‬‬
‫‪٦٧‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﻳﻦ َ ُ ْ‬
‫ﺎدوا﴾ ﻫﻢ اﻟﻴﻬﻮد ﻣﺒﺘﺪأ‬ ‫اﻟﺬ ْ َ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َو ِ‬ ‫ﻳﻦ)‪ ﴾(۶۸‬إن ﻟﻢ ﻳﺆﻣﻨﻮا ﺑﻚ أي ﻻ ‪‬ﺘﻢ ﺑﻬﻢ ﴿ ِان ِ‬
‫اﻟﺬ ْ َ‬ ‫ﲢﺰن ﴿ َﻋ َ ْ َ ْ‬
‫اﻟﻘﻮم ِ ا ْ ﻜٰ ِ ِ ْ َ‬
‫)‪(١‬‬

‫ﺻﺎﻟﺤﺎ ﻓ ََﻼ‬ ‫اﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ َو َ ِ َ‬

‫ﻋﻤﻞ َ ِ ً‬ ‫ﻣﻦ﴾ ﻣﻨﻬﻢ ﴿ ِﺑﺎﷲ ِ َو ْ َ ْ‬ ‫ﻮن﴾ ﻓﺮﻗﺔ ﻣﻨﻬﻢ ﴿ َو اﻟﻨ ٰ ٰ ى﴾ وﻳﺒﺪل ﻣﻦ اﳌﺒﺘﺪأ ‪ْ َ ﴿ :‬‬
‫ﻣﻦ َ َ‬ ‫﴿َواﻟﺼﺒ ِﺌُ ْ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﲎ اِ ْ َ ا ِ ْ َ‬
‫ٓءﻳـﻞ﴾ ﻋـ‬ ‫ﻣﻴﺜـﺎق َﺑـ ِ ْۤ‬
‫اﺧﺬﻧﺎ ِ ْ َ َ‬ ‫ﻳﺤﺰﻧﻮن)‪ ﴾(۶۹‬ﰲ اﻵﺧﺮة ﺧﱪ اﳌﺒﺘﺪأ ودال ﻋ ﺧﱪ ½إن ¼﴿ َ َ ْ‬
‫ﻟﻘﺪ َ َ ْ َ‬ ‫ﺧﻮف َﻋﻠ َْﻴ ِ ْﻢ َو َﻻ ُْﻢ َ ْ َ ُ ْ َ‬
‫َْ ٌ‬
‫)‪(٥‬‬

‫? ﺑﻴﺎﻥ ﳌﺎ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﻔـﺴ ُ ْﻢ﴾ ﻣـﻦ اﳊـﻖ‪ ،‬ﻛـﺬﺑﻮه‬ ‫رﺳـﻮل ﴾ ﻣـﻨﻬﻢ﴿ ِ َﺑﻤـﺎ َﻻ َﺗ ْ ـﻮى َا ْ ُ ُ‬ ‫ﻠﻤﺎ َ ٓ َ‬
‫ﺟـﺎء ُْﻢ َ ُ ْ‬ ‫رﺳﻼ ُ َ‬ ‫اﻹﳝﺎن)‪ (٦‬ﺑﺎﷲ ورﺳﻠﻪ ﴿ َو َ ْ َ ْ َ ۤ‬
‫ارﺳﻠﻨﺎ ِ َ ْ‬
‫اﻟﻴ ِ ْﻢ ُ ُ ً‬
‫)‪(٧‬‬

‫? ﺃﻱ ﺑﺎﳌﻀﺎﺭﻉ‪١٢.‬‬
‫ﻘﺘﻠـﻮن )‪﴾(۷۰‬ﻛﺰﻛﺮﻳـﺎوﳛﻲ‪ ،‬واﻟﺘﻌﺒـﲑ ﺑـﻪ دون ½ﻗﺘﻠـﻮا¼)‪ (٩‬ﺣﻜﺎﻳـﺔ ﻟﻠﺤـﺎل‬ ‫ﻛﺬﺑﻮا َو َ ِ ًْﻘـﺎ﴾ ﻣـﻨﻬﻢ﴿ ْ ُ ُ ْ َ‬ ‫﴿ َ ِ ْ ًﻘﺎ﴾ ﻣﻨﻬﻢ ﴿ َ ُ ْ‬
‫)‪(٨‬‬

‫ﺱ﴾‪) .‬ﺟ‪‬ﻤﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬

‫ﺐ ﻋﻠﻴﻪ ﻗﻮﻟﹶﻪ ﴿ﻓﻼ ‪‬ﺗﺄ ‪‬‬
‫ِﻟ‪‬ﻴ‪‬ﺘ ‪‬ﻌ ﱠﻘ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ﴾[ ِﺑﹶﺄﻟﺴﻨِﺘﻬﻢ ﻭﻫﻢ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻛﻤﺎ ﰲ "ﺍﳌﺪﺍﺭﻙ"‪ ،‬ﻭﺧ‪‬ﺒ ‪‬ﺮ ﴿ﺇﻥﹼ﴾ ﻫـﺬﻩ ﳏـﺬﻭﻑ ﺗﻘـﺪﻳ ‪‬ﺮﻩ ½ﻓـﻼ ﺧـﻮﻑ‪‬‬ ‫)‪(١‬‬
‫ﺼِﺒِﺌﲔ¼‬
‫ﻀﻰ ﺍﻟﻈـﺎﻫ ِﺮ ½ﺍﻟـ ٰ‬ ‫ﺼﺒﺌﻮﻥ﴾ ﻣ‪‬ـ ‪‬ﻊ ﺃﻥﹼ ‪‬ﻣﻘﺘ‪‬ـ ‪‬‬
‫ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ‪‬ﻳﺤ ‪‬ﺰ‪‬ﻧﻮﻥ¼ ﺩﻝﱠ ﻋﻠﻴﻪ ﺍﳌﺬﻛﻮ ‪‬ﺭ‪ ،‬ﻭﺍﻟﺒﺎﻋﺚﹸ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳ ِﺮ ‪‬ﺭﻓـ ‪‬ﻊ ﴿ﺍﻟـ ٰ‬
‫ﺼﺮٰﻯ﴾ ﻋﻄـﻒ ﻋﻠـﻰ ﻫـﺬﺍ‬ ‫ﻒ ﺍﳉﹸﻤﻞ ﺃﻭ ﻟﻼﺳﺘﺌﻨﺎﻑ‪ ،‬ﻭﻗﻮﹸﻟﻪ ﴿ﻭﺍﻟـﺼٰﺒﺌﻮﻥ ﻭﺍﻟﻨـ ٰ‬ ‫ِﺑ‪‬ﻨﺼِﺒﻪ‪ ،‬ﻭﻗﻮﹸﻟﻪ ﴿ﻭﺍﻟﺬﻳﻦ ﻫﺎ ‪‬ﺩﻭﺍ﴾ ﻣﺒﺘﺪﺃ ﻓﺎﻟﻮﺍ ‪‬ﻭ ِﻟ ‪‬ﻌﻄ ِ‬
‫ﺕ‬‫ﺕ ﺍﻟﺜﻼﺛ ِﺔ‪ ،‬ﻭﻗﻮﹸﻟﻪ ﴿ﻣ‪‬ـﻦ ﺁﻣ‪‬ـ ‪‬ﻦ‪ ...‬ﺇﱁ﴾ ﺑ‪‬ـ ‪‬ﺪﻝﹲ ﻣ‪‬ـﻦ ﺍﳌﹸﺒﺘ‪‬ـﺪ‪‬ﺁ ِ‬ ‫ﺍﳌﺒﺘﺪﺃ‪ ،‬ﻭﻗﻮﹸﻟﻪ ﴿ﻓﻼ ﺧﻮﻑ‪ ‬ﻋﻠﻴﻬﻢ‪ ...‬ﺇﱁ﴾ ﺧ‪‬ﺒﺮ‪ ‬ﻋﻦ ﻫﺬﻩ ﺍﳌﺒﺘﺪﺁ ِ‬
‫ﺾ‪ ،‬ﻓﻬﻮ ‪‬ﻣﺨﺼ‪‬ﺺ ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺇﻥﹼ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ِﻣﻦ ﺍﳌﻨﺎِﻓﻘﲔ ﻭﺍﻟﻴﻬﻮ ِﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ ﻭﺍﻟﺼﺎِﺑﺌِﲔ ﻻ ﺧـﻮﻑ‪ ‬ﻋﻠـﻴﻬﻢ ﻭﻻ‬ ‫ﺍﻷَﺭﺑ‪‬ﻌ ِﺔ ‪‬ﺑ ‪‬ﺪ ﹶﻝ ‪‬ﺑﻌ ٍ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺝ ﻋﻠﻴﻪ ﺍﳌﻔـﺴ‪ ‬ﺮ‬ ‫ﻁ ﺍﻹﳝﺎ ِﻥ ﻻ ﻣﻄﻠﻘﹰﺎ‪ ،‬ﻫﺬﺍ ﺣﺎﺻﻞ ﻣﺎ ‪‬ﺩ ‪‬ﺭ ‪‬‬ ‫ﺸﺮ ِ‬ ‫ﻫﻢ ‪‬ﻳﺤ ‪‬ﺰﻧﻮﻥ‪ ،‬ﻓﺎﻹﺧﺒﺎ ‪‬ﺭ ﻋﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺍﻟﻴﻬﻮ ِﺩ ﻭﻣ‪‬ﻦ ﺑﻌﺪ‪‬ﻫﻢ ﲟﺎ ﺫﹸﻛﺮ ِﺑ ‪‬‬
‫ﲔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﳌﻘﺎﻡ ‪‬ﻭﺟﻮﻩ‪ِ ‬ﺗﺴﻌﺔﹲ ﹸﺃﺧﺮٰﻯ ﺫﹶ ﹶﻛﺮﻫﺎ ﺍﻟﺴﻤ ‪‬‬
‫ﰲ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﰲ ﺍ ﹶ‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻓﺮﻗﺔﹲ ﻣﻨﻬﻢ[ ﺃﻱ ِﻣﻦ ﺍﻟﻴﻬﻮ ِﺩ‪ ،‬ﻫﺬﺍ ﻗﻮﻝﹲ ﻭﺍﳌﺸﻬﻮ ‪‬ﺭ ﰲ ﺍﻟ ِﻔﻘﻪ ﺃ‪‬ﻢ ِﻓﺮﻗﺔﹲ ﻣ‪‬ﻦ ﺍﻟﻨﺼﺎﺭٰﻯ‪ ،‬ﻭﻗﻴﻞ ﺇ‪‬ﻢ ﻃﺎﺋﻔﺔﹲ ﹶﺃﻗـﺪ ‪‬ﻡ ﻣِـﻦ ﺍﻟﻨـﺼﺎﺭٰﻯ‬ ‫)‪(٢‬‬
‫ﺐ ﺍﻟﺴﺒﻌ ﹶﺔ‪ ،‬ﻭﻗﻴﻞ ﻛﺎﻧﻮﺍ ‪‬ﻳﻌﺒﺪﻭﻥ ﺍﳌﻼﺋﻜ ﹶﺔ‪ ) .‬ﺟﻤﻞ(‬ ‫ﻛﺎﻧﻮﺍ ‪‬ﻳﻌ‪‬ﺒﺪﻭﻥ ﺍﻟ ﹶﻜﻮﺍ ِﻛ ‪‬‬
‫ﻕ ﺍﻟﺜﻼﺛ ﹸﺔ‪) .‬ﲨﻞ(‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻳﺒ‪ ‬ﺪ ﹸﻝ[ ﺃﻱ ‪‬ﺑ ‪‬ﺪ ﹶﻝ ﺑﻌ ٍ‬
‫ﺾ ﻣﻨﻪ‪ ،‬ﺃﻱ ِﻣﻦ ﺍﳌﺒﺘﺪﺃ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟ ِﻔ ‪‬ﺮ ‪‬‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻣﻦ ﺍﳌﺒﺘﺪﺃ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺿ‪‬ﻌﻒ ﻣﺎ ﻗﻴﻞ ﺇﻧﻪ ﻣﺒﺘﺪﺃ ﻭ ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻩ ﻗﻮﹸﻟﻪ ‪﴿ :‬ﻓـﻼ ﺧـﻮﻑ‪...‬ﺇﱁ﴾ ﻷﻧـﻪ ﺣﻴﻨﺌـﺬ ‪‬ﻳ ﺤﺘـﺎﺝ‪ ‬ﺇﱃ‬ ‫)‪(٤‬‬
‫ﺣ‪‬ﺬﻑِ ﺍﳋﺒ‪‬ﺮِ ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﺣ‪‬ﻜﻤ‪‬ﻬﻢ ﻛﺬﺍ¼‪ ،‬ﻭﻫﻮ ﺧﻼﻑ‪ ‬ﺍﻟﻈﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻵﺧﺮﺓ[ ﻗﹶﻴ‪‬ﺪ‪ ‬ﺑﻪ ﻟﺌﻼﹼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﹶﻥﹼ ﺍﳌﹸﺆﻣﻦ‪ ‬ﻻﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥﹶ ﺧﺎﺋﻔﺎﹰ ﺣ‪‬ﺰِ ﻳﻨﺎﹰ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣِﻦ ﺧﻮﻑِ ﺍﻟﻌﺎﻗﺒﺔِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗ‪‬ﻌﻴ‪‬ﻦِ ﺍﳌﹶﻮ ﺛﹸﻮ ﻕِ ﺑﻪ ِﺑﻘﹶﺮِ ﻳﻨﺔِ ﺍﻟﺴ‪ ‬ﻴﺎﻕ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹶﻛﺬﱠ‪‬ﺑﻮﻩ[ ﺃﹶﻓﺎ ‪‬ﺩ ﺑﺘﻘﺪﻳﺮ ﻫﺬﺍ ﺇﱃ ﺃﻥﹼ ﴿ﻛﹸﻠﱠﻤﺎ﴾ ﺷﺮﻃﻴﺔﹲ‪ ،‬ﻭﺃﻥﹼ ﺟﻮﺍﺑ‪‬ﻬﺎ ﳏﺬﻭﻑ‪ ) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻨﻬﻢ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳉﻤﻠﺔﹶ ﺍﻟﺸﺮﻃﻴﺔﹶ ﺻﻔﺔﹲ ﻟــ﴿ﺭ‪‬ﺳ‪ ‬ﻼﹰ﴾‪ ،‬ﻭﺍﻟﻌﺎﺋـﺪ‪ ‬ﺇﱃ ﺍﳌﻮﺻـﻮﻑ ﳏـﺬﻭﻑ‪ ،‬ﻭﻟـﻮ ﺟ‪‬ﻌﻠـﺖ‬ ‫)‪(٨‬‬
‫ﺍﺳﺘﺌﻨﺎﻓﻴﺔﹰ ﻟﹶﻤﺎ ﺍﺣ ﺘِﻴﺞ‪ ‬ﻟِﺘﻘﺪﻳﺮِﻩ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺽ ﻣـﺎ ﺣ‪‬ـﺼ‪ ‬ﹶﻞ‬
‫ﳌﺎﺿ‪ِ ‬ﻮﻳ‪‬ﺔ‪ ،‬ﻭﻗﻮﹸﻟﻪ ½ﺣﻜﺎﻳ ﹲﺔ ﻟﻠﺤﺎﻝ ﺍﳌﺎﺿﻴﺔ¼ ﺻ‪‬ﻮﺭ‪‬ﺗﻬﺎ ﺃﻥ ‪‬ﻳﻔـ ‪‬ﺮ ‪‬‬
‫ﺐ ﻟـ﴿ ﹶﻛ ﱠﺬ‪‬ﺑﻮﺍ﴾ ﰲ ﺍ ﹶ‬ ‫ﳌﻨﺎ ِﺳ ‪‬‬ ‫ﻗﻮﻟﻪ‪ ] :‬ﺩﻭ ﹶﻥ ½ ﹶﻗ‪‬ﺘ ﹸﻠﻮﺍ¼[ ﺃﻱ ﺍ ﹸ‬ ‫)‪(٩‬‬
‫ﳌﻀﺎ ِﺭﻉ ﺍﻟﺪﺍﻝﱢ ﻋﻠﻰ ﺣﺎﻝِ ﺍﻟﺘﻜﻠﱡﻢ‪ ) .‬ﺟﻤﻞ(‬‫ﺖ ﺍﻟﺘﻜﻠﱡ ِﻢ‪ ،‬ﻭ‪‬ﻳ ‪‬ﻌﺒ‪ ‬ﺮ ﻋﻨﻪ ﺑﺎ ﹸ‬
‫ﻼ ﻭﻗ ‪‬‬
‫ﻓﻴﻤﺎ ‪‬ﻣﻀٰﻰ ﺣﺎﺻ ﹰ‬

‫‪٦٨‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫? ﻣﻦ ﺍﳌﺜﻘﻠﺔ ﻭﺍﲰﻬﺎ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ½ﺃﻧﻪ¼‪١٢.‬ﲨﻞ‬
‫ﺣﺴﺒﻮا﴾ ﻇﻨﻮا ﴿ َاﻻ َ ُ ْ ُ‬
‫ﺗﻜﻮن﴾ ﺑﺎﻟﺮﻓﻊ ﻓـ½أن¼)‪ (٣‬ﳐﻔﻔﺔ واﻟﻨﺼﺐ ﻓﻬﻲ ﻧﺎﺻﺒﺔ‪ ،‬أي ﺗﻘﻊ ﴿ﻓ ِ ْﻨَ ٌﺔ﴾‬ ‫اﳌﺎﺿﻴﺔ ﻟﻠﻔﺎﺻﻠﺔ ﴿ َو َ ِ ُ‬
‫)‪(٤‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﷲ َﻋﻠ َْﻴ ِ ْﻢ﴾ ﳌـﺎ‬ ‫ﺻﻤﻮا﴾ ﻋﻦ اﺳﺘﻤﺎﻋﻪ ﴿ ُﺛﻢ َ َ‬

‫ﺗﺎب ا ُ‬ ‫َﻌﻤﻮا﴾ ﻋﻦ اﳊﻖ ﻓﻠﻢ ﻳﺒﺼﺮوه ﴿ َو َ ْ‬‫ﻋﺬاب ﺑﻬﻢ ﻋ ﺗﻜﺬﻳﺐ اﻟﺮﺳﻞ وﻗﺘﻠﻬﻢ ﴿ﻓ َ ُ ْ‬
‫ﻟﻘـﺪ َﻛـ َ َ‬
‫ﻌﻤﻠـﻮن)‪ ﴾(۷۱‬ﻓﻴﺠـﺎزﻳﻬﻢ ﺑـﻪ ﴿ َ َ ْ‬ ‫ﺻﻤﻮا﴾ ﺛﺎﻧﻴﺎ ﴿ َﻛﺜ ِ ْ ٌ ْ‬
‫ﻣﻨ ُ ْﻢ﴾ ﺑﺪل ﻣﻦ اﻟﻀﻤﲑ ﴿َواﷲُ َ ِﺼ ْ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ‬ ‫ﺗﺎﺑﻮا ﴿ ُﺛﻢ َ ُ ْ‬
‫ﻋﻤﻮا َو َ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫? ﺣﺎﻝ ﻣﻦ ﺍﻟﻮﺍﻭ ﰲ ﻗﺎﻟﻮﺍ‪١٢.‬ﺻﺎﻭﻱ‬ ‫ﻭﻫﻢ ﺍﻟﻴﻌﻘﻮﺑﻴﺔ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ‪١٢.‬ﲨﻞ‬
‫رﰉ َو َ ُ ْ‬ ‫اﻟﻤﺴﻴﺢ ٰ َﻳﺒ ِ ا ِ ْ َ ا ِ ْ َ‬
‫ﻗﺎل﴾ ﳍﻢ ﴿ ْ َ ِ ْ ُ‬ ‫ﻣﺮ َ َﻳﻢ﴾ﺳﺒﻖ ﻣﺜﻠﻪ ﴿ َو َ َ‬ ‫ﻳﻦ َ ُ‬
‫ﻗﺎﻟﻮا ِان ا َ‬
‫ﷲ َُﻮ ْ َ ِ ْ ُ‬ ‫اﻟﺬ ْ َ‬
‫?‬
‫رﺑﻜﻢ﴾ ﻓﺈﱐ ﻋﺒﺪ‬ ‫ﷲ َ ِّ ْ‬‫اﻋﺒﺪوا ا َ‬
‫ٓءﻳﻞ ْ ُ ُ‬ ‫اﺑﻦ َ ْ‬
‫اﻟﻤﺴﻴﺢ ْ ُ‬ ‫ِ‬
‫اﻟﻨـﺎرو َﻣـﺎ‬
‫ﻣﺎو ُ ُ َ‬ ‫اﻟﺠﻨﺔ﴾ ﻣﻨﻌﻪ أن ﻳﺪﺧﻠﻬﺎ ﴿ َو َ ْ ٰ‬ ‫ﻣﻦ ْ ِ ْك ِﺑﺎﷲِ﴾ ﰲ اﻟﻌﺒﺎدة ﻏﲑه ﴿ﻓ َ ْ‬
‫َﻘﺪ َ َم اﷲُ َﻋﻠ َْﻴ ِ ْ َ َ‬ ‫وﻟﺴﺖ ﺑﺈﻟﻪ ﴿ ِاﻧ ٗ َ ْ‬
‫)‪(٧‬‬

‫ۘ﴾ أي‬
‫ﺛﻠﺜﺔ ٍ‬ ‫ﷲَ ُِ‬
‫ﺛﺎﻟﺚ﴾ آﳍﺔ)‪َ ٰ َ ﴿ (٩‬‬ ‫ﻳﻦ َ ُ‬
‫ﻗﺎﻟﻮا ِان ا َ‬ ‫ﻟﻘﺪ َﻛ َ َ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻣﻦ﴾ زاﺋﺪة ﴿ َا ْ َﺼﺎرٍ )‪ ﴾(۷۲‬ﳝﻨﻌﻮ‪‬ﻢ ﻣﻦ ﻋﺬاب اﷲ ﴿ َ َ ْ‬
‫ﻟﻠﻈﻠﻤِ ْ َ ِ ْ‬
‫ِ ِ‬
‫ﻭﻗﻒ ﻻﺯﻡ‬

‫)‪(٨‬‬
‫ﻭﻫﻢ ﺍﻟﻨﺴﻄﻮﺭﻳﺔ ﻭﺍﳌﺮﻗﻮﺳﻴﺔ‪١٢.‬ﲨﻞ‬
‫ﻘﻮﻟﻮن﴾ ﻣﻦ اﻟﺘﺜﻠﻴﺚ‬
‫ﻳﻨﺘ ُ ْﻮا َﻋﻤﺎ َ ُ ْ ُ ْ َ‬ ‫واﺣﺪ َو ِ ْ‬
‫ان ْﻟﻢ َ ْ َ‬ ‫أﺣﺪﻫﺎ‪ ،‬واﻵﺧﺮان ﻋﻴ وأﻣﻪ وﻫﻢ ﻓﺮﻗﺔ ﻣﻦ اﻟﻨﺼﺎرى ﴿ َو َﻣﺎ ِ ْ‬
‫ﻣﻦ ا ِﻟ ٰ ٍ ِ ۤ‬
‫اﻻ ِاﻟ ٰ ٌ ِ ٌ‬
‫?‬

‫= ﻟﻼﺳﺘﻐﺮﺍﻕ‪١٢.‬ﲨﻞ‬

‫ﻀﻬﺎ‪ ،‬ﻭﻟﻌﻞﹼ ﻓﻴﻪ ‪‬ﺣﺬﻑ‪ ‬ﺍﻟﻮﺍ ِﻭ ﻭﻳﻜﻮﻥ ﻋﻠﹼ ﹰﺔ ﺛﺎﻧﻴ ﹰﺔ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﺻﻠ ِﺔ[ ﺃﻱ ﺍ ﹸ‬
‫ﳌﺤﺎﹶﻓﻈ ِﺔ ﻋﻠﻰ ‪‬ﺭﺅ‪‬ﻭﺱِ ﺍﻵﻱِ ﻭ‪‬ﺗ‪‬ﻨﺎﺳ‪ِ‬ﺒﻬﺎ ‪‬ﻣ ‪‬ﻊ ﺑﻌ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻟﻠ ﹶﻔﺎ ِ‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ ‪﴿] :‬ﻭﺣ‪‬ﺴِﺒ‪‬ﻮﺍ‪ ...‬ﺇﱁ﴾[ ﻭﺳﺒﺐ‪ ‬ﻫﺬﺍ ﺍﳊِﺴﺒﺎﻥِ ﺍﻟﻔﺎﺳﺪِ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻌﺘﻘِﺪ‪‬ﻭﻥ ﺃﻥﹼ ﻛﻞﱠ ﺭﺳﻮﻝٍ ﺟﺎ َﺀﻫﻢ ﺑِﺸﺮﻉٍ ﺁﺧ‪‬ﺮ‪ ‬ﻏ ِﲑ‬ ‫)‪(٢‬‬
‫ﺷ‪‬ﺮﻋِﻬﻢ ﻳ‪‬ﺠﺐ‪ ‬ﻋﻠﻴﻬﻢ ﺗﻜﺬﻳﺒ‪‬ﻪ ﻭﻗﺘ ﻠﹸﻪ‪ ،‬ﻭﻗﻴﻞ ﰲ ﺑﻴﺎﻥ ﺍﻟﺴﺒﺐ ﺃ‪‬ﻢ ﻛـﺎﻧﻮﺍ ﻳ‪‬ﻌﺘﻘِـﺪ‪‬ﻭﻥ ﺃﻥﹼ ﺁﺑـﺎﺀَﻫﻢ ﻭﺃﺳـﻼﻓﹶﻬﻢ ﻳ‪‬ـﺪﻓﹶﻌ‪‬ﻮﻥ ﻋﻨـﻬﻢ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﻌﺬﺍﺏ‪ ‬ﰲ ﺍﻵﺧﺮﺓ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺮﻓﻊ ﻓـ ½ﺃﻥ¼‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻗِﺮﺍﺀَ ﺗ‪‬ﲔ ﺳ‪‬ﺒﻌِﻴ ـﺘ‪‬ﲔ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﺃﹶﻥﹾ¼ ﺇﻥﹾ ﻭ‪‬ﻗﹶﻌـﺖ‪ ‬ﺑ‪‬ﻌـﺪ‪ ‬ﻣـﺎ ﻳ‪‬ﻔﻴـﺪ‪ ‬ﺍﻟـﻴﻘﲔ‪ ‬ﻛﺎﻧـﺖ‬ ‫)‪(٣‬‬
‫ﻣ‪‬ﺨﻔﱠﻔﺔﹰ ﻣ‪‬ﻦ ﺍﻟﺜﻘﻴﻠﺔِ ﻻ ﻏﲑ‪ ،‬ﳓﻮ‪﴿ ‬ﻋ‪‬ﻠِـﻢ‪ ‬ﺃﹶﻥﹾ ﺳ‪‬ـﻴ‪‬ﻜﹸﻮﻥﹸ﴾‪ ،‬ﻭ ﺇِﻥﹾ ﻭ‪‬ﻗﻌـﺖ‪ ‬ﺑﻌـﺪ‪ ‬ﻣـﺎ ﻳ‪‬ﻔﻴـﺪ ﺍﻟﻈـﻦ‪ ‬ﻛﺎﻧـﺖ ﻧﺎﺻـﺒﺔﹰ ﻻ ﻏـﲑ‪ ،‬ﳓـ ‪‬ﻮ‬
‫﴿ﻭﻇﹶﻨ‪‬ﻮﺍ ﺃﹶﻥﹾ ﻻ ﻣ‪‬ﻠﹾﺠ‪‬ﺄﹶ ﻣِﻦ‪ ‬ﺍ ﷲِ ﺇﻻ ﺇﻟﻴﻪ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ ،[١١٨ :‬ﻭﺇِﻥﹾ ﻭ‪ ‬ﻗﻌﺖ ﺑﻌﺪ ﻣﺎ ﻳ‪‬ﺤﺘﻤِ ﻠﹸﻬﻤـﺎ ﻛـﺎﻥ ﻓﻴـﻪ ﺍﻷَﻣـﺮﺍﻥِ ﻛﻬـﺬﻩ ﺍﻵﻳـﺔِ‪،‬‬
‫ﻓﺎﻟﺮﻓﻊ‪ ‬ﻋﻠﻰ ﺗﺄﻭﻳﻞِ ½ﺣ‪ ‬ﺴِﺐ‪ ¼‬ﲟﻌﲎ ½ﻋ‪‬ﻠِﻢ‪ ،¼‬ﻭﺍﻟﻨﺼﺐ‪ ‬ﻋﻠﻰ ﺗﺄﻭﻳﻠِﻬﺎ ﺑﺎﻟﻈﻦ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ‪‬ﺗ ﹶﻘ ‪‬ﻊ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺗﻜﻮﻥ﴾ ﻫﺎﻫﻨﺎ ﺗﺎﻣ‪ ‬ﹲﺔ‪ ،‬ﻓﻼ ‪‬ﻳ ِﺮ ‪‬ﺩ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﺍ ﹶ‬
‫ﳋ‪‬ﺒ ِﺮ‪].‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﲑ[ ﺃﻱ ﰲ ﺍﻟﻔِﻌﹶﻠﲔِ‪ ،‬ﻭ‪‬ﺬﺍ ﺍﻹﻋﺮﺍ ِ‬
‫ﺏ ﺧ‪‬ﺮ ‪‬ﺟﺖِ ﺍﻵﻳـ ﹸﺔ ﻋـﻦ ﺃﻥ ﺗ‪‬ﻜـﻮ ﹶﻥ ﻋﻠـﻰ ﻟﻐـ ِﺔ ½ﹶﺃ ﹶﻛﻠﹸـ ‪‬ﻮِﻧﻲ‪ ‬ﺍﻟﺒ‪‬ﺮﺍﻏِﻴـﺚﹸ¼ ﻷﻥﹼ ﺍﻟﺘﺨـﺮﻳﺞ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑ ‪‬ﺪﻝﹲ ﻣ‪ ‬ﻦ ﺍﻟﻀﻤ ِ‬ ‫)‪(٥‬‬
‫ﻼ ﻭﻳ‪‬ﺠ ‪‬ﻌ ﹶﻞ ﴿ﻛﺜﲑ﴾ ﻫﻮ ﺍﻟﻔﺎﻋ ﹶﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻋﻠﻰ ﺗﻠﻚ‪ ‬ﺍﻟﻠﱡﻐ ِﺔ ﻫﻮ ﺃﹶﻥ ﺗ‪‬ﺠ ‪‬ﻌ ﹶﻞ ﺍﻟﻮﺍ ‪‬ﻭ ﺍﻟﻼﺣﻘ ﹸﺔ ﻟﻠﻔِﻌ ِﻞ ﻋﻼﻣ ﹶﺔ ﺟ‪‬ﻤ ِﻊ ﺍﻟﺬﱡﻛﹸﻮ ِﺭ ﻭﻟﻴﺴﺖ‪ ‬ﺿ‪‬ﻤِﲑﹰﺍ ﻭﻻ ﻓﺎﻋ ﹰ‬
‫ﻗﻮﻟﻪ‪] :‬ﻓ‪‬ﻴﺠﺎﺯِﻳﻬﻢ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌِ ﻠﻢ‪ ‬ﻫﺎﻫﻨﺎ ﻛﻨﺎﻳﺔﹲ ﻋﻦ ﺍ ﹸ‬
‫ﳌ ﺠﺎﺯﺍﺓِ ﺑِﻘﹶﺮﻳﻨﺔِ ﻣ‪‬ﻘﺎﻡِ ﺍﻟﻮ‪‬ﻋِﻴﺪِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻣ‪‬ﻨﻌ‪‬ﻪ ﺃﹶﻥ ﻳ‪‬ﺪ ‪‬ﺧﻠﹶﻬﺎ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ‪﴿ :‬ﺣﺮﻡ﴾ ﺍﺳﺘﻌﺎﺭﺓﹲ ﺗﺒﻌﻴﺔﹲ ﻟﻠﻤ‪‬ﻨﻊ‪ ،‬ﻷ ﱠﻥ ﺍﻟﺘﺤﻠﻴ ﹶﻞ ﻭﺍﻟﺘﺤﺮﱘ‪ ‬ﺇﳕﺎ ﻳ‪‬ﺘﻌﱠﻠ ‪‬ﻖ ﺑﺄﻓﻌﺎﻝِ ﺍﻟﻌِﺒﺎ ِﺩ ﻭﻣﺎ‬ ‫)‪(٧‬‬
‫ﻫﻮ ﰲ ﻭ‪‬ﺳﻌِﻬﻢ‪ ،‬ﻭﻧﻔﺲ‪ ‬ﺍﳉﻨ‪‬ﺔ ﻭﺩ‪‬ﺧﻮﻟﹸﻬﺎ ﻟﻴﺲ ﰲ ﻭ‪‬ﺳ ِﻊ ﺍﻟﻌﺒ ِﺪ ﺣﱴ ﻳ‪‬ﺘﻌﻠﹼ ‪‬ﻖ ﺑﻪ ﺣﻘﻴﻘ ﹸﺔ ﺍﻟﺘﺤﺮﱘ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ‪] (٥٦٤/٣ ،‬ﻋﻠﻤﻴﺔ[‬
‫ﻒ ﺍﻟﻈﻠﻢ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻟﻠﻈﻠﻤِ ْ َ [ ﻓﻴﻪ ﺇﻇﻬﺎﺭ ﰲ ‪‬ﻣﻘﺎﻡ ﺍﻹﺿﻤﺎﺭ ﻟﻠﺘﺴﺠﻴﻞ ﻋﻠﻴﻬﻢ ﺑِﻮﺻ ِ‬ ‫ﻗﻮﻟﻪ‪ِ ِ ] :‬‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﺁِﻟ ‪‬ﻬ ٍﺔ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ ﺁﳍﺔٍ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺜﻼﺛﺔِ ﺍﳌﻘﻴ‪‬ﺪﺓﹸ ﻻ ﺍﳌﻄﻠﻘﺔﹸ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻳ‪‬ـﺼﺪ‪‬ﻕ‪ ‬ﺃﻥﹼ ﺍﷲَ ﺛﺎﻟـﺚﹸ ﺛﻼﺛـ ﺔٍ‬ ‫)‪(٩‬‬
‫ﲟﻌﲎ ﺃﹶﻥﹼ ﺍﻻﺛ ﻨ‪‬ﲔ ﻋِ ﺒﺎﺩ‪‬ﻩ ﻭﻫﻮ ﺛﺎﻟ ﺜﹸﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪٦٩‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫اﻟﻴﻢ )‪ ﴾(۷۳‬ﻣﺆﻟﻢ وﻫﻮ اﻟﻨﺎر ﴿اَﻓ ََﻼ َ ُ ْ ُ ْ َ‬
‫ﻳﺘﻮﺑﻮن)‪ (٢‬ا ِ َ اﷲِ َو‬ ‫ﻳﻦ َﻛ َ ُ ْوا﴾ أي ﺛﺒﺘﻮا ﻋ اﻟﻜﻔﺮ ﴿ ِ ْ‬
‫ﻣﻨ ُ ْﻢ َ َ ٌ‬
‫ﻋﺬاب َ ِ ْ ٌ‬ ‫اﻟﺬ ْ َ‬
‫ﻟﻴﻤﺴﻦ ِ‬‫وﻳﻮﺣﺪوا ﴿ َ َ َ‬
‫)‪(١‬‬

‫ﻗﺪ‬ ‫اﺑﻦ َﻣﺮْ َ َﻳﻢ ِاﻻ َ ُ ْ ٌ‬

‫رﺳﻮل َ ْ‬ ‫اﻟﻤﺴﻴﺢ ْ ُ‬ ‫ﻏﻔﻮر﴾ ﳌﻦ ﺗﺎب ﴿ ِ ْ ٌ‬
‫رﺣﻴﻢ)‪ ﴾(۷۴‬ﺑﻪ)‪َ ﴿ (٥‬ﻣﺎ ْ َ ِ ْ ُ‬ ‫ﺴﺘﻐ ِ ُ ْو ﻧ َ ٗ ﴾ ﳑﺎ ﻗﺎﻟﻮا‪ ،‬اﺳﺘﻔﻬﺎم ﺗﻮﺑﻴﺦ ﴿َواﷲُ َ ُ ْ ٌ‬
‫َْ َْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫اﻟﺮﺳﻞ﴾ ﻓﻬﻮ ﳝﻀﻲ ﻣـﺜﻠﻬﻢ وﻟـﻴﺲ ﺑﺈﻟـﻪ ﻛﻤـﺎ زﻋﻤـﻮا وإﻻ ﳌـﺎ ﻣـ ﴿َواُﻣـ ٗ ِﺻـﺪ ْ َﻘ ٌﺔ﴾)‪ (٦‬ﻣﺒﺎﻟﻐـﺔ ﰲ‬
‫ﻗﺒﻠ ِ ِ ُ ُ‬ ‫َﺧﻠ َْﺖ﴾ ﻣﻀﺖ ﴿ ِ ْ‬
‫ﻣﻦ َ ْ‬
‫اﻟﻄﻌﺎم﴾ ﻛﻐﲑﳘﺎ ﻣﻦ اﳊﻴﻮاﻧﺎت وﻣﻦ ﻛﺎن ﻛﺬﻟﻚ ﻻ ﻳﻜﻮن إﳍﺎ ﻟﱰﻛﻴﺒﻪ وﺿﻌﻔﻪ وﻣﺎ ﻳﻨﺸﺄ ﻣﻨﻪ ﻣـﻦ‬ ‫ﻠﻦ َ َ‬ ‫ﺎﻧﺎ َﻳﺎْ ُ ٰ ِ‬
‫اﻟﺼﺪق ﴿ َ َ‬
‫ﻳﻌﲏ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﰲ ½ﻛﻴﻒ ﻭﺃﱏ¼ﻟﻠﺘﻌﺠﺐ‪١٢.‬‬
‫َﻜﻮن )‪ ﴾(۷۵‬ﻳﺼﺮﻓﻮن‬ ‫اﻧﻈﺮْ اَ ﴾ ﻛﻴﻒ ﴿ ُ ْﻳﺆﻓ ُ ْ َ‬‫ﺖ﴾ ﻋ وﺣﺪاﻧﻴﺘﻨﺎ ﴿ ُﺛﻢ ْ ُ‬ ‫ُﻧﻈﺮ﴾ ﻣﺘﻌﺠﺒﺎ ﴿ َ ْ َ‬
‫اﻟﺒﻮل واﻟﻐﺎﺋﻂ ﴿ا ْ ُ ْ‬
‫?‬
‫ﻛﻴﻒ)‪ُ (٧‬ﻧﺒَ ُ َﻟ ُ ُﻢ ْاﻻ ٰﻳ ٰ ِ‬
‫ﺃﻱ ﻓﻬﻮﺃﺣﻖ ﺑﺎﻟﻌﺒﺎﺩﺓ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﷲ ُ َـﻮ ِ ْ ُ‬
‫اﻟـﺴﻤﻴﻊ﴾‬ ‫ﻔﻌـﺎ َو ا ُ‬ ‫ﻳﻤﻠﻚ َ ُ ْ‬
‫ﻜﻢ َ ا و َﻻ َ ْ ً‬ ‫دون اﷲ ِ﴾ أي ﻏﲑه)‪َ ﴿ (٨‬ﻣﺎ َﻻ َ ْ ِ ُ‬ ‫ﻣﻦ ُ ْ ِ‬ ‫ُﻞ َا َ ْ ُ ُ ْ َ‬
‫ﻌﺒﺪون ِ ْ‬ ‫ﻋﻦ اﳊﻖ ﻣﻊ ﻗﻴﺎم اﻟﱪﻫﺎن ﴿ﻗ ْ‬
‫>‬ ‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺛﹶ‪‬ﺒ‪‬ﺘﻮﺍ ﻋﻠﻰ ﺍﻟ ﹸﻜﻔ ِﺮ[ ﹶﺃﺷﺎ ‪‬ﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ½ﻣِﻦ¼ ﰲ ﻗﻮﻟﻪ ﴿ﻣﻨﻬﻢ﴾ ﻟﻠﺘﺒ ِﻌﻴﺾ ﻷﻥﹼ ﻛﺜﲑﹰﺍ ﻣﻨﻬﻢ ﺗﺎ‪‬ﺑﻮﺍ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻓﻴﻪ ﺗﻨﺒﻴﻪ‪ ‬ﻋﻠـﻰ‬ ‫)‪(١‬‬
‫ﺏ ﻋﻠﻰ ﻣ‪‬ﻦ ﺩ‪‬ﺍ ‪‬ﻡ ﻋﻠﻰ ﺍﻟﻜﹸﻔﺮ ﻭﻟﹶﻢ ﻳ‪‬ﻨ ﹶﻘِﻠ ‪‬ﻊ ﻋﻨﻪ ﺣﱴ ﺍﳌﻮﺕ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺑﻴﻀﺎﻭﻱ(‬ ‫ﺃﻥﹼ ﺍﻟﻌﺬﺍ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻓﻼ ﻳﺘﻮﺑﻮﻥ﴾[ ﺍﻟﻔﺎ ُﺀ ﻟﻠﻌﻄﻒ ﻋﻠﻰ ﻣﻘﺪ‪‬ﺭ ﻳ‪‬ﻘﺘـﻀﻴﻪ ﺍﳌﹶﻘـﺎﻡ ﺃﻱ ﹶﺃ ﹶﻻ ﻳ‪‬ﻨ‪‬ﺘﻬ‪‬ـﻮﻥ ﻋـﻦ ﺗﻠـﻚ‪ ‬ﺍﻟﻌﻘﺎﺋـ ِﺪ ﺍﻟﺒﺎﻃِﻠـﺔِ؟ ﻓـﻼ ‪‬ﻳﺘ‪‬ﻮﺑ‪‬ـﻮﻥ‪...‬‬ ‫)‪(٢‬‬
‫ﺇﱁ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﺗﻮﺑﻴﺦ[ ﺃﻱ ﻭﺇﻧﻜﺎﺭٍ ﺃﻱ ﺇﻧﻜﺎ ِﺭ ﺍﻟﻮﺍﻗ ِﻊ ﻭﺍﺳِﺘﺒﻌﺎ ِﺩﻩ ﻻ ﺇﻧﻜﺎ ِﺭ ﺍﻟ ‪‬ﻮﻗﻮﻉِ‪ ،‬ﺃﻱ ﻟﹶﻢ ﻳ‪‬ﻄﻠـﺐ ﻫﺎﻫﻨـﺎ ﻋ‪‬ـ ‪‬ﺪ ‪‬ﻡ ﺗـﻮﺑﺘِﻬﻢ ﺑـﻞ ﺑ‪‬ـﻴ‪‬ﻦ‬
‫ٍ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﻔﻬﺎ ‪‬ﻡ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﺗﻮﺑﺘِﻬﻢ‪ ،‬ﻓﻔﻴﻪ ﺗ‪‬ﺤﻀﻴﺾ‪ ‬ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺑﺰﻳﺎﺩﺓ(‬
‫ﺏ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺣ‪‬ﺬﻑِ ﺍﳌﺘﻌ ﻠﱢﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﻟ ‪‬ﻤﻦ ‪‬ﺗﺎ ‪‬‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣ‪‬ﺬﻑِ ﺍﳌﹶﻔﻌﻮﻝِ ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﺻﺪ‪‬ﻳﻘﺔ﴾[ ﺃﻱ ﻭﻣﺎ ﹸﺃﻣ‪‬ﻪ ﺃﻳﻀﹰﺎ ﺇﻻ ﻛﹶﺴﺎﺋِ ِﺮ ﺍﻟﻨﺴﺎ ِﺀ ﺍﻟﻼﰐ ﻳ‪‬ﻼ ِﺯ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺼﺪﻕ‪ ‬ﺃﻭ ﺍﻟﺘﺼﺪﻳ ‪‬ﻖ ﻭﻳ‪‬ﺒﺎِﻟﻐ‪ ‬‬
‫ﻦ ﰲ ﺍﻻﺗ‪‬ﺼﺎﻑِ ﺑﻪ‪).‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﹸﺃﻣ‪‬ﻪ ِ‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﻴﻒ﴾[ ﻣﻨﺼﻮﺏ ﺑـ﴿ﻧ‪‬ﺒـﻴ‪‬ﻦ﴾ ﺑﻌﺪ‪‬ﻩ ﻭﺗ‪‬ﻘﺪ‪ ‬ﻡ ﻣﺎ ﻓﻴﻪ ﰲ ﻗﻮﻟِﻪ ﴿ﻛﻴﻒ ﺗﻜﻔﺮﻭﻥ ﺑﺎﷲ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٨ :‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬ ‫)‪(٧‬‬
‫ﻣﻌﻤﻮ ﹰﻻ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻪ ﻷﻥﹼ ﻟﻪ ﺻ‪‬ﺪ ‪‬ﺭ ﺍﻟﻜﻼ ِﻡ‪ ،‬ﻭﻫﺬﻩ ﺍﳉﹸﻤﻠﺔ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﰲ ﻣ‪‬ﺤﻞﹼ ﻧ‪‬ﺼﺐٍ ﻣﻌﻤﻮﻟـﺔﹲ ﻟﻠﻔﻌـﻞ ﻗﹶﺒﻠﹶﻬـﺎ‪ ،‬ﻭ﴿ﻛﻴـﻒ﴾ ﻣ‪‬ﻌﻠﱢﻘﹶـﺔﹲ ﻟـﻪ‬
‫ﻋﻦ ﺍﻟ ‪‬ﻌﻤ‪‬ـ ِﻞ ﰲ ﺍﻟﻠﻔـﻆِ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ﴿ﰒ ﺍﻧﻈـﺮ ﺃﻧ‪‬ـﻰ ﻳ‪‬ﺆﻓﹶﻜﻮﻥ﴾ﻛﺎﳉﹸﻤﻠـﺔ ﻗﹶﺒﹶﻠﻬـﺎ‪ ،‬ﻭ﴿ﺃﻧ‪‬ـﻰ﴾ ﲟﻌـﲎ ½ﻛﻴـﻒ¼‪ ،‬ﻭ﴿ﻳ‪‬ﺆﻓﹶﻜـﻮﻥ﴾ ﻧﺎﺻـﺐ‪‬‬
‫ﺼ ‪‬ﺮﻓﹸﻮﻥ¼‪ ،‬ﻭﰲ ﺗﻜﺮﻳ ِﺮ ﺍﻷَﻣ ِﺮ ﺑﻘﻮﻟﻪ ﴿ﺍﻧﻈﺮ﴾‪﴿،‬ﰒ ﺍﻧﻈﺮ﴾ ﺩﻻﻟﺔﹲ ﻋﻠﻰ ﺍﻻﻫﺘِﻤـﺎﻡ ﺑـﺎﻟﻨﻈﺮ‪ ،‬ﻭﺃﻳـﻀﹰﺎ‬ ‫ﻟـ﴿ﺃﻧ‪‬ﻰ﴾‪ ،‬ﻭ﴿ﻳ‪‬ﺆﻓﹶﻜﻮﻥ﴾ ﲟﻌﲎ ½‪‬ﻳ ‪‬‬
‫ﺕ ﻭﺑﻴﺎﻧِﻬـﺎ ﲝﻴـﺚ ﺇﻧـﻪ ﻻ ﺷـﻚ‪ ‬ﻓﻴﻬـﺎ ﻭﻻ‬ ‫ﷲ ﺗﻌﺎﱃ ﳍﹸﻢ ﺍﻵﻳﺎ ِ‬ ‫ﻓﻘﺪ ﺍﺧ‪‬ﺘﻠﹶﻒ ﻣﺘﻌﻠﱢ ‪‬ﻖ ﺍﻟﻨ‪‬ﻈﺮ‪‬ﻳﻦ‪ ،‬ﻓﺈﻥﹼ ﺍﻷﻭ‪ ‬ﹶﻝ ﺃﹶﻣﺮ‪ ‬ﺑﺎﻟﻨﻈﺮ ﰲ ﻛﻴﻔﻴ ِﺔ ﺇﻳﻀﺎﺡِ ﺍ ِ‬
‫ﺻ ِﺮﻓﹸﻮﺍ ﻋﻦ ﺗ‪‬ﺪﺑ‪‬ﺮِﻫﺎ ﻭﺍﻹﳝﺎ ِﻥ ‪‬ﺎ ﺃﻭ ﺑﻜﻮ‪‬ﻢ ﻗﹸِﻠﺒ‪‬ﻮﺍ ﻋﻤ‪‬ﺎ ﹸﺃﺭِﻳ ‪‬ﺪ ﺑِﻬﻢ‪) .‬ﲰﲔ(‬
‫ﺐ‪ ،‬ﻭﺍﻷﻣ ‪‬ﺮ ﺍﻟﺜﺎِﻧﻲ‪ ‬ﺑﺎﻟﻨﻈﺮ ﰲ ﻛﻮﻧِﻬﻢ ‪‬‬ ‫ﺭ‪‬ﻳ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻏﲑِﻩ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﺩﻭﻥ﴾ ﲟﻌﲎ ½ﻏﲑ¼ ﻷﻥﹼ ﻣﻌﲎ ﺩﻭﻥ ½ﺃﹶﺩﱏ¼ ﺃﻱ ﺃﹶﻗـﺮ ‪‬‬
‫ﺏ ﻣﻜـﺎﻥٍ ﻣ‪‬ـﻦ ﺍﻟـﺸﻲ ِﺀ ‪‬ﻭﺫﹶﺍ ﻻﻳ‪‬ﻤﻜِـ ‪‬ﻦ‬ ‫)‪(٨‬‬
‫ﻫﺎﻫﻨﺎ ﻻﺳﺘﺤﺎﻟ ِﺔ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﺳﺘ‪‬ﻌﲑ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ½ﻏﲑﻩ¼‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺍﻵﻳﺔ‪] (٢٣:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣﺎ ﻻ ﻳ‪‬ﻤﻠِﻚ‪ ...‬ﺇﱁ﴾[ ﺃﻱ ﻭﻫﻮ ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼ ‪‬ﻡ‪ ،‬ﻭﺍﳌﻌﲎ ﻻ ﻳ‪‬ﻤﻠِﻚ ﺑِﺬﺍﺗِﻪ ﺷـﻴﺌﺎ ﺃﺻـ ﹰ‬
‫ﻼ ﻻ ﺿـﺮ‪‬ﺍ ﻭﻻ‬ ‫)‪(٩‬‬
‫ﻧﻔﻌﹰﺎ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺇﺟﺮﺍ ُﺀ ﺍﻟﻨﻔﻊ ﺃﻭ ﺍﻟﻀﺮ‪ ‬ﻋﻠﻰ ‪‬ﻳﺪ‪‬ﻳﻪ ﻓِﺒﺨ‪‬ﻠ ِﻖ ﺍﷲ ﺗﻌﺎﱃ ﻟﺬﻟﻚ‪ ،‬ﻭﻟﻮ ﺷﺎﺀ ﻟﹶﻢ ﻳ‪‬ﺨﻠﹸﻘﻪ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬

‫‪٧٠‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫ﺃﻱ ﻣﻊ ﺍﻟﺘﻮﺑﻴﺦ‪١٢.‬ﺻﺎﻭﻱ‬
‫ِﺘﺐ﴾ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى ﴿ َﻻ َ ْ ُ ْ‬ ‫ُﻞ َﻳﺎ ْ َﻞ ا ْ ﻜ ٰ ِ‬
‫اﻟﻌﻠﻴﻢ)‪ ﴾(۷۶‬ﺑﺄﺣﻮاﻟﻜﻢ واﻻﺳﺘﻔﻬﺎم ﻟﻺ ﻧﻜﺎر ﴿ﻗ ْ‬
‫ﻷﻗﻮاﻟﻜﻢ ﴿ ْ َ ِ ْ ُ‬
‫?‬
‫ﻐﻠﻮا﴾ ﲡﺎوزوا اﳊﺪ‬
‫ﻗﺒـﻞ﴾‬ ‫ﺿﻠﻮا ِ ْ‬
‫ﻣﻦ َ ْ ُ‬ ‫ﻗﺪ َ ْ‬ ‫أو ﺗﺮﻓﻌﻮه ﻓﻮق ﺣﻘـﻪ ﴿ َو َﻻ َﺗ ِ ُ‬
‫ﺒﻌﻮا اَ ْ َﻮا َٓء َ ْﻗﻮمٍ َ ْ‬ ‫اﻟﺤﻖ﴾ ﺑﺄن ﺗﻀﻌﻮا ﻋﻴ‬
‫دﻳﻨﻜﻢ﴾ ﻏﻠﻮا ﴿ﻏَ ْ َ ْ َ‬ ‫﴿ ِْ ِْ ِ ُ ْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬
‫ﻭﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪١٢.‬ﺻﺎﻭﻱ‬ ‫?ﺃﻱ ‪‬ﺬﺍ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﻔﺎﺳﺪ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﺳﻮ ا ِٓء اﻟﺴ ِ ْ ِ‬
‫ﻴﻞ )‪﴾(۷۷‬ﻃﺮﻳﻖ اﳊ?ﻖ واﻟﺴﻮاء ﰲ اﻷﺻﻞ اﻟﻮﺳﻂ ﻉ‬ ‫اﺿﻠﻮا َﻛﺜ ِ ْ ً ا﴾ ﻣﻦ اﻟﻨﺎس ﴿و َ ْ‬
‫ﺿﻠﻮا َﻋ ْﻦ َ َ‬ ‫ﺑﻐﻠﻮﻫﻢ وﻫﻢ أﺳﻼﻓﻬﻢ ﴿ َو َ َ ْ‬
‫ﻉ‬

‫ﳌﺎ ﺍﻋﺘﺪﻭﺍ ﰲ ﺍﻟﺴﺒﺖ ﻭﺍﺻﻄﻴﺎﺩ ﺍﳊﻴﺘﺎﻥ ﻓﻴﻪ‪١٢.‬ﲨﻞ‬

‫ﻓﻤﺴﺨ‪١٢‬ﻮاﲨﻗﻞﺮدة وﻫﻢ أﺻﺤﺎب إﻳﻠﺔ ﴿َوﻋ ِْﻴ َ ْ ِ‬
‫اﺑـﻦ‬ ‫داود﴾ ﺑﺄن دﻋﺎ ﻋﻠﻴﻬﻢ‬
‫ﻟﺴﺎن َ ٗ َ‬ ‫ﻳﻦ َﻛ َ ُ ْوا ِﻣﻦ َﺑ ِ ا ِ ْ َ ا ِ ْ َ‬
‫ٓءﻳﻞ َﻋ ٰ ِ َ ِ‬ ‫﴿ﻟُﻌ َِﻦ ِ‬
‫اﻟﺬ ْ َ‬
‫?‬ ‫)‪(٤‬‬
‫? ﺧﱪ‪١٢.‬ﲨﻞ‬ ‫? ﻣﺒﺘﺪﺃ‪.‬‬

‫ﻌﺘﺪون )‪ْ ُ َ ﴿﴾(۷۸‬‬

‫ﺎﻧﻮا‬ ‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬ ‫ذﻟﻚ﴾ اﻟﻠﻌﻦ ﴿ ِ َﺑﻤﺎ َ َ ْ‬
‫ﻋﺼﻮاو َ ُ ْ‬ ‫ﻣﺮﻳﻢ﴾ ﺑﺄن دﻋﺎ ﻋﻠﻴﻬﻢ ﻓﻤﺴﺨﻮا ﺧﻨﺎزﻳﺮ)‪ (٥‬وﻫﻢ أﺻﺤﺎب اﳌﺎﺋﺪة)‪َ ِ ٰ ﴿ (٦‬‬ ‫َََْ‬
‫ﻔﻌﻠﻮن )‪﴾(۷۹‬ـﻪ ﻓﻌﻠﻬﻢ)‪ (٨‬ﻫﺬا ﴿ َﺗﺮ ٰى﴾‬ ‫ﻟﺒﺌﺲ َﻣﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬ ‫ﻣﻨ َ ٍ ﻓ َ ُ ْ ُ‬
‫َﻌﻠﻮه َ ِ ْ َ‬ ‫ﻋﻦ﴾ ﻣﻌﺎودة ﴿ ْ‬
‫ﻮن﴾ أي ﻻ ﻳﻨ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﴿ َ ْ‬ ‫َﻻ َﻳ َ َﻨﺎ َ ْ َ‬
‫)‪(٧‬‬
‫ﻭﻫﻮ ﻣﻮﺍﻻ‪‬ﻢ ﻟﻜﻔﺎﺭ ﻣﻜﺔ‪١٢.‬ﲨﻞ‬
‫ﻗـﺪﻣﺖ َﻟ ُ ْـﻢ َا ْ ُ ُ‬
‫ﻔـﺴ ُ ْﻢ﴾ ﻣـﻦ اﻟﻌﻤـﻞ‬ ‫ﻳﻦ َﻛ َ ُ ْوا﴾ ﻣﻦ أﻫﻞ ﻣﻜﺔ ﺑﻐﻀﺎ ﻟﻚ ﴿ َ ِ ْ َ‬ ‫اﻟﺬ ْ َ‬ ‫ﻳﺎ ﳏﻤﺪ ﴿ َﻛﺜ ِ ْ ً ا ْ‬
‫> )‪(١٠‬‬
‫ﻟﺒﺌﺲ َﻣﺎ َ َ ْ‬ ‫ﻳﺘﻮﻟﻮن ِ‬
‫ﻣﻨ ُ ْﻢ َ َ َ ْ َ‬
‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻏﹸ ﹸﻠﻮ‪‬ﺍ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻏﲑ‪ ‬ﺍﳊﻖ‪ ﴾‬ﻧﻌﺖ‪ ‬ﻟِﻤﺼﺪﺭٍ ﳏﺬﻭ ٍ‬
‫ﻑ ﻣﺆﻛﱢﺪ‪ ‬ﻣِﻦ ﺣﻴﺚﹸ ﺍﳌﻌﲎ‪ ،‬ﻭﻳﺼﺢ‪ ‬ﻛﻮﻧ‪‬ﻪ ﺣـﺎ ﹰﻻ ﻣِـﻦ ﺿـﻤﲑِ‬ ‫)‪(١‬‬
‫ﺍﻟﻔﺎﻋ ِﻞ ﰲ ﴿ﺗﻐﻠﻮﺍ﴾ ﺃﻱ ﻻ ﺗ‪‬ﻐﻠﹸﻮﺍ ﻣ‪‬ﺠﺎ ِﻭﺯِﻳﻦ ﺍﳊﻖ‪) .‬ﻛﺮﺧﻲ(‬
‫ﺖ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﻓﻘﺎﻟﻮﺍ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﺍﺑ ‪‬ﻦ ﺯِﻧﹰﺎ )ﺍﻟ ِﻌﻴـﺎﺫﹸ ﺑـﺎﷲ ﺗﻌـﺎﱃ(‪ ،‬ﻭﻗﻮﻟﹸـﻪ ﴿ﺃﻭ ‪‬ﺗﺮﹶﻓﻌ‪‬ـﻮﻩ‪ ...‬ﺇﱁ﴾ ﻛﻤـﺎ‬ ‫ﻀ ‪‬ﻌﻮﺍ ﻋﻴﺴﻰ[ ﻛﻤﺎ ﹶﻓﻌﻠ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﺄﻥ ‪‬ﺗ ‪‬‬ ‫)‪(٢‬‬
‫ﷲ ﻋﺰ‪‬ﻭﺟﻞﹼ(‪ ) .‬ﺟﻤﻞ(‬ ‫ﺖ ﺍﻟﻨﺼﺎﺭٰﻯ ﻓﻘﺎﻟﻮﺍ ﻓﻴﻪ‪ :‬ﺇﻧﻪ ﺇﻟﻪ‪ ) .‬ﻣﻌﺎ ﹶﺫ ﺍ ِ‬‫ﹶﻓ ‪‬ﻌﻠ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪ِ ﴿] :‬ﻣﻦ ﻗﹶﺒ ﹸﻞ﴾[ ﺃﻱ ﻗﹶﺒ ﹶﻞ ‪‬ﻣﺒ ‪‬ﻌ ِ‬
‫ﺚ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ ،‬ﻭﻗﻮﹸﻟﻪ ½ِﺑ ‪‬ﻐﻠﹸـﻮ‪‬ﻫﻢ¼ ﺃﻱ ﰲ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ ﺣﻴـﺚ‬ ‫)‪(٣‬‬
‫ﻀﻰ ﺍﻟﻌﻘ ِﻞ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ﴿ﻭﺿـﻠﻮﺍ ﻋـﻦ ﺳ‪‬ـﻮﺁ ِﺀ ﺍﻟـﺴﺒﻴﻞ﴾ ﺇﺷـﺎﺭﺓﹲ ﺇﱃ ﺿـﻼﳍِﻢ‬
‫ﺿ ‪‬ﻌﻮﻩ ِﺟﺪ‪‬ﺍ ﺃﻭ ‪‬ﺭﹶﻓ ‪‬ﻌﻮﻩ ِﺟﺪ‪‬ﺍ‪ ،‬ﻭﻫﺬﺍ ﺍﻟ ‪‬ﻐﹸﻠﻮ‪ ‬ﺿ‪‬ﻼﻝﹲ ﻋﻦ ‪‬ﻣﻘ‪‬ﺘ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ﺤﺼﻠﺖِ ﺍﳌﻐﺎِﻳﺮﺓﹸ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫ﻉﻓ ‪‬‬‫ﻋﻤ‪‬ﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺸﺮ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﹸﻟﻌﻦ ﺍﻟﺬﻳﻦ ﻛﻔـﺮﻭﺍ﴾[ ﺃﻱ ﻣِـﻦ ﺍﻟﻴﻬـﻮ ِﺩ ﻭﺍﻟﻨـﺼﺎﺭٰﻯ‪ ،‬ﻓـﺎﻟﻴﻬﻮ ‪‬ﺩ ﹸﻟﻌﻨـﻮﺍ ﻋﻠـﻰ ﻟِـﺴﺎ ِﻥ ﺳـﻴﺪﻧﺎ ﺩﺍﻭ ‪‬ﺩ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼ ‪‬ﻡ‪،‬‬ ‫)‪(٤‬‬
‫ﻭﺍﻟﻨﺼﺎﺭٰﻯ ﹸﻟﻌﻨﻮﺍ ﻋﻠﻰ ﻟﺴﺎﻥ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﻔﺮﻳﻘﺎﻥ ِﻣﻦ ‪‬ﺑِﻨﻲ ﺇﺳﺮﺍﺋﻴ ﹶﻞ‪ ) .‬ﺟﻤﻞ(‬
‫ﻼ ﻣ‪‬ـﺴﺨﻮﺍ‬
‫ﻑ ِﻣﻦ ﻛﻞﱢ ‪‬ﻧﻈ ٍﲑ ﻣﺎ ﺃﺛﺒ‪‬ﺘﻪ ﰲ ﺍﻵﺧ‪‬ﺮ‪ ،‬ﻭﻫﺬﺍ ﻋﻠـﻰ ﺍﳌـﺸﻬﻮﺭ ﻣِـﻦ ﺃﻥﹼ ﻛﹸـ ‪‬‬ ‫ﺨﻮﺍ ‪‬ﺧﻨﺎﺯﻳ ‪‬ﺮ[ ﺃﻱ ﻭﻗِ ‪‬ﺮﺩ ﹰﺓ‪ ،‬ﻓﻘﺪ ‪‬ﺣﺬ ‪‬‬
‫ﺴ‪‬‬‫ﻗﻮﻟﻪ‪] :‬ﻓ ‪‬ﻤ ِ‬ ‫)‪(٥‬‬
‫ﺏ ﺍﳌﺎﺋﺪ ِﺓ ‪‬ﻣﺴﺨﻮﺍ ﺧ‪‬ﻨﺎ ِﺯﻳ ‪‬ﺮ‪ ،‬ﻭﻫﻮ ﻇﺎ ِﻫ ‪‬ﺮ ﺍﳌﻔﺴ‪ِ ‬ﺮ‪) .‬ﺻﺎﻭﻱ(‬
‫ﺏ ﺍﻟﺴ‪‬ﺒﺖِ ‪‬ﻣﺴﺨﻮﺍ ﻗِ ‪‬ﺮﺩ ﹰﺓ‪ ،‬ﻭﺃﺻﺤﺎ ‪‬‬
‫ﻗِ ‪‬ﺮ ‪‬ﺩ ﹰﺓ ﻭ ‪‬ﺧﻨﺎﺯﻳ ‪‬ﺮ‪ ،‬ﻭﻗﻴﻞ ﹶﺃﺻﺤﺎ ‪‬‬
‫ﺨﻮﺍ ﻛﻠﱡﻬﻢ ﻗِ ‪‬ﺮﺩ ﹰﺓ ﻭ ‪‬ﺧﻨﺎ ِﺯﻳ ‪‬ﺮ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﺴ‪‬‬ ‫ﺏ ﺍﳌﺎﺋﺪﺓ[ ﻭﻛﺎﻧﻮﺍ ﲬﺴ ﹶﺔ ﺁﻻ ٍ‬
‫ﻑ ﻟﻴﺲ ﻓﻴﻬﻢ ﺍﻣﺮﺃﺓﹲ ﻭﻻ ﺻ‪‬ﱯ‪ .‬ﻓ ‪‬ﻤ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭ ‪‬ﻫﻢ ﺃﺻﺤﺎ ‪‬‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻋﻦ ‪‬ﻣﻌﺎ ‪‬ﻭ ‪‬ﺩ ِﺓ‪ ...‬ﺇﱁ[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ ﺍﳌﻔﺴ‪ ‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪ ﹸﺔ ﻫﺬﺍ ﺍﳌﻀﺎﻑ‪ِ ‬ﻟ ‪‬ﺪﻓ ِﻊ ﻣﺎ ﹸﺃ ‪‬ﻭ ِﺭ ‪‬ﺩ ﺑﺄ ﱠﻥ ﺍ ﹸ‬
‫ﳌﻨﻜ ‪‬ﺮ ﺍﻟﺬﻱ ﹸﻓﻌِـ ﹶﻞ ﻻ ﻣﻌﻨٰـﻰ ﻟﻠﻨـﻬﻲ‬ ‫)‪(٧‬‬
‫ﳌﻌﺎ ‪‬ﻭﺩﺓ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﺏ ﺑﺄﻥﹼ ﺍﳌﻌﲎ ﺍﻟﻨﻬﻲ‪ ‬ﻋﻦ ﺍ ﹸ‬ ‫ﻋﻨﻪ ﻷﻥﹼ ‪‬ﺭﻓ ‪‬ﻊ ﺍﻟﻮﺍﻗ ِﻊ ‪‬ﻣﺤﺎﻝ‪ ،‬ﻓﹶﺄﺟﺎ ‪‬‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻓﻌ ﹸﻠﻬﻢ[ ﻫﻮ ﺍﳌﺨﺼﻮﺹ‪ ‬ﺑﺎﻟﺬﻡ‪ ،‬ﻭﻗﻮﹸﻟﻪ ½ﻫﺬﺍ¼ ﺃﻱ ﺍﳌﺬﻛﻮ ‪‬ﺭ ﻭﻫﻮ ‪‬ﺗﺮﻙ‪ ‬ﺍﻟﻨﻬﻲ‪ ) .‬ﺟﻤﻞ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹶﻛِﺜﲑ‪‬ﺍ ِﻣﻨ‪ ‬ﻬﻢ‪ ‬ﻳ‪‬ﺘ ‪‬ﻮﻟﱠﻮ‪ ‬ﹶﻥ ﺍﻟﱠﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔ ‪‬ﺮﻭﺍ[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ﺭﺿـﺎ ﺧـﺎﻥ ﻋﻠﻴـﻪ ﺭﲪـﺔ ﺍﻟـﺮ ٰ‬
‫ﲪﻦ‪ :‬ﻣـﻮﺍﻻﺓ ﺃﻫـﻞ ﺍﻟﻜﻔـﺮ ﺑـﺎﳌﻮﺩﺓ‬ ‫)‪(٩‬‬
‫ﻭﺍﻟﻨﺼﺮﺓ ﺣﺮﺍﻡ ﻗﻄﻌﻲ ﻭﺍﻹﺧﻼﺹ ﺍﻟﻘﻠﱯ ﻣﻨﻬﻢ ﻛﻔﺮ ﻗﻄﻌﺎ‪") .‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺮﺿﻮﻳﺔ"‪ ،‬ﻣﺘﺮﲨﺎ ﻭﻣﻠﺨﺼﺎ‪] .(١٤٥/١٤ ،‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ِ ] :‬ﻣﻦ ﺍﻟ ‪‬ﻌﻤﻞ[ ﺃﹶ ﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﴿ﻣﺎ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١٠‬‬

‫‪٧١‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪f‬‬
‫? ﺃﻱ ﰲ ﺟﻬﻨﻢ‪١٢.‬ﻣﺪ‬
‫ﻳﺆﻣﻨﻮن ِﺑﺎﷲِ َو اﻟﻨ ِ ﴾ ﳏﻤﺪ)‪َ ﴿ (٢‬و َ ۤ‬
‫ﻣﺎ‬ ‫ﺧﻠﺪون )‪َ ﴿﴾(۸۰‬و َﻟﻮْ َ ُ ْ‬
‫ﺎﻧﻮا ُ ْ ِ ُ ْ َ‬ ‫اﻟﻌﺬاب ُْﻢ ٰ ِ ُ ْ َ‬
‫ﷲ َﻋﻠ َْﻴ ِ ْﻢ َو ِ ْ َ َ ِ‬‫ﺳﺨﻂ ا ُ‬ ‫ﳌﻌﺎدﻫﻢ اﳌﻮﺟﺐ ﳍﻢ ﴿ َ ْ‬
‫ان َ ِ َ‬
‫)‪(١‬‬
‫? ﺃﻱ ﻣﻦ ﺍﻟﻘﺮﺍﻥ‪١٢.‬ﲨﻞ‬
‫ﻟﺘﺠـﺪن﴾ ﻳـﺎ‬ ‫ـ‬‫ﻋ‬
‫ﻓﺴﻘﻮن )‪ ﴾(۸۱‬ﺧـﺎر ﻮن ﻦ اﻹﳝـﺎن ﴿ َ َ ِ َ‬
‫)‪(٣‬‬
‫ﺟ‬ ‫ُ‬ ‫َ‬ ‫ٓ‬
‫اوﻟﻴﺎء َو ٰﻜِﻦ ﻛﺜ ِ ْ ً ا ْ‬
‫ﻣﻨ ُ ْﻢ ٰ ِ ْ َ‬ ‫اﻟﻴ ِ َﻣﺎ َ ُ ْ‬
‫اﺗﺨﺬو ُْﻢ﴾ أي اﻟﻜﻔﺎر﴿ َ ْ ِ َ َ‬ ‫ُﻧﺰل ِ َ ْ‬
‫اَِْ‬
‫? ﺗﻌﻠﻴﻞ ﻟـ ½ﺃﺷﺪ¼‪١٢.‬ﲨﻞ‬ ‫? ﻣﺘﻌﻠﻖ ﺑـ ½ﻋﺪﺍﻭﺓ¼‪١٢.‬ﺭﻭﺡ ? ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ‪١٢.‬ﺭﻭﺡ‬ ‫? ﻣﻔﻌﻮﻝ ﺃﻭﻝ ‪١٢.‬ﺭﻭﺡ‬
‫ﻛﻮا﴾ ﻣﻦ أﻫﻞ ﻣﻜﺔ ﻟﺘﻀﺎﻋﻒ ﻛﻔﺮﻫﻢ وﺟﻬﻠﻬﻢ وا‪‬ﻤﺎﻛﻬﻢ ﰲ اﺗﺒﺎع‬ ‫ﺭﻭﺡ ُ ْ‬
‫ﻳﻦ اَ ْ َ‬
‫اﻟﺬ ْ َ‬ ‫ﻣﻨﻮا ْ َ‬
‫اﻟﻴ ُ ْﻮدَ َو ِ‬ ‫ﻳﻦ َ ُ‬‫ﻟﻠﺬ ْ َ‬ ‫اﻟﻨﺎس َ َ َ ً‬
‫ﻋﺪاوة ِ‬ ‫ِ‬ ‫اﺷﺪ‬‫ﳏﻤﺪ ﴿ َ َ‬
‫ﻣﻔﻌﻮﻝ ﺛﺎﻥ ‪١٢.‬‬ ‫=‬ ‫= ﲤﻴﻴﺰ‪١٢.‬ﺭﻭﺡ‬
‫)‪(٦‬‬
‫ذﻟﻚ﴾ أي ﻗﺮب ﻣﻮد‪‬ﻢ)‪ (٥‬ﻟﻠﻤﺆﻣﻨﲔ ﴿ ِ َﺑﺎن﴾ ﺑﺴﺒﺐ‬
‫ج‬
‫ﻗﺎﻟﻮا ِاﻧﺎ َ ٰ ٰ ى ٰ ِ َ‬ ‫ﻳﻦ َ ُ‬‫اﻟﺬ ْ َ‬
‫ﻣﻨﻮا ِ‬ ‫ﻳﻦ َ ُ‬ ‫ﻟﻠﺬ ْ َ‬ ‫اﳍﻮى ﴿ َو َ َ ِ َ‬
‫ﻟﺘﺠﺪن اَ ْ َ ﺑَ ُ ْﻢ)‪ً َ (٤‬‬
‫ﻣﻮدة ِ‬
‫? ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﺧﱪ ½ﺃﻥ¼‪١٢.‬ﺻﺎﻭﻱ‬
‫ون)‪ ﴾(۸۲‬ﻋﻦ اﺗﺒﺎع اﳊﻖ)‪ (٧‬ﻛﻤﺎ ﻳـﺴﺘﻜﱪ اﻟﻴﻬـﻮد وأﻫـﻞ‬‫ﺴﺘﻜْ ِ ُ ْ َ‬
‫ﻋﺒﺎدا ﴿و َاﻧ ُ ْﻢ َﻻ َ ْ َ‬ ‫ﺒﺎﻧﺎ﴾ ّ‬ ‫ﻗﺴﻴﺴ ْ َ ﴾ ﻋﻠﻤﺎء ﴿َو ُر ْ َ ً‬ ‫ﻣﻨ ُ ْﻢ ِ ْ ِ‬‫أن ﴿ ِ ْ‬
‫= ﺍﺳﻢ ½ﺃﻥ¼‪١٢.‬ﺻﺎﻭﻱ‬
‫ﻣﻜﺔ ‪ ،‬ﻧﺰﻟﺖ)‪ (٨‬ﰲ وﻓﺪ اﻟﻨﺠﺎﺷﻲ اﻟﻘﺎدﻣﲔ ﻋﻠﻴﻪ ﻣﻦ اﳊﺒﺸﺔ ﻗﺮأ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﻮرة ﻳﺲ ﻓﺒﻜﻮا وأﺳﻠﻤﻮا وﻗﺎﻟﻮا ﻣﺎ أﺷﺒﻪ‬
‫ﻫﺬا ﲟﺎ ﻛﺎن ﻳ ل ﻋ ﻋﻴ ‪.‬‬

‫ﷲ‪ ،‬ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣِﻦ ﻗﻮﻝِ ﺍﻟﻜﺸ‪‬ﺎﻑ‪½ :‬ﻭﺍﳌﻌﲎ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﹸﻮ ِﺟﺐ‪ ‬ﳍﻢ‪ ...‬ﺇﱁ[ ﺃﹶﺷﺎ ‪‬ﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺨﺼﻮﺹ‪ ‬ﺑﺎﻟﺬﻡ‪ ‬ﻫﻮ ﺳﺒ ‪‬‬
‫ﺐ ‪‬ﺳﺨ‪‬ﻂِ ﺍ ِ‬ ‫)‪(١‬‬
‫ﷲ¼‪ ،‬ﻓﺈ ﱠﻥ ﻧﻔﺲ‪ ‬ﺍﻟﺴﺨﻂِ ﺍﳌﻀﺎﻑِ ﺇﱃ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻻ ﻳ‪‬ﻘﺎﻝﹸ ﻓﻴﻪ ﻫﻮ ﺍﳌﺨﺼﻮﺹ‪ ‬ﺑﺎﻟﺬﻡ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬‫ﻣ‪‬ﻮﺟِﺐ ‪‬ﺳﺨ‪‬ﻂِ ﺍ ِ‬
‫ﻗﻮﻟﻪ‪] :‬ﳏﻤ‪ٍ ‬ﺪ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ‪ ‬ﻟﻠﻌﻬﺪِ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃ‪‬ﻢ ﻣﺆﻣﻨﻮﻥ ﺑﺎﻟﻨﱯ‪ ‬ﻭﻫﻮ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺧﺎﺭﺟﻮﻥ‪ ...‬ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺇﺭﺍﺩﺓِ ﺍﳌﻌﲎ ﺍﻟﱡﻠﻐ‪ِ ‬ﻮﻱ‪ ‬ﺍﻷﺻﻠﻲ‪ ،‬ﰲ "ﺍﻟﻘﺎﻣﻮﺱ" ﻭﺷﺮﺣِﻪ‪½ :‬ﺍﻟ ِﻔ ‪‬‬
‫ﺴ ‪‬ﻖ¼ ﺍﳋﺮﻭﺝ‪ ‬ﻋﻦ ﺍﻷَﻣﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﺠ ‪‬ﺪﻥﱠ ﹶﺃﻗﹾ ‪‬ﺮ‪‬ﺑﻬﻢ‪ ...‬ﺇﱁ﴾[ ﻓﺈﻥﹾ ﻗﻠـﺖ‪ :‬ﹸﻛﻔـﺮ ﺍﻟﻨـﺼﺎﺭٰﻯ ﹶﺃﺷ‪‬ـ ‪‬ﺪ ﻣِـﻦ ﹸﻛﻔـﺮ ﺍﻟﻴﻬـﻮ ِﺩ ﻷﻥﹼ ﺍﻟﻨـﺼﺎﺭٰﻯ ‪‬ﻳﻨـﺎﺯِ ‪‬ﻋﻮﻥ ﰲ ﺍ ُﻷﹸﻟﻮﻫﻴـﺔ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﹶﻟ‪‬ﺘ ِ‬ ‫)‪(٤‬‬
‫ﻓ‪‬ﻴﺪ‪‬ﻋ‪‬ﻮﻥ ﷲ ‪‬ﻭﻟﹶﺪﹰﺍ‪ ،‬ﻭﺍﻟﻴﻬﻮﺩ ﺇﳕﺎ ﻳ‪‬ﻨﺎﺯِﻋ‪‬ﻮﻥ ﰲ ﺍﻟﻨ‪‬ـ‪‬ﺒﻮ‪‬ﺓ ﻓﻴ‪‬ﻨ ِﻜﺮ‪‬ﻭﻥ ﻧ‪‬ﺒﻮ‪‬ﺓﹶ ﺑﻌﺾِ ﺍﻷﻧﺒﻴﺎ ِﺀ‪ ،‬ﹶﻓِﻠ ‪‬ﻢ ﹶﺫﻡ‪ ‬ﺍﻟﻴﻬﻮ ‪‬ﺩ ﻭ ‪‬ﻣ ‪‬ﺪﺡ‪ ‬ﺍﻟﻨﺼﺎﺭٰﻯ؟ ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻣ‪‬ﺪﺡ‪‬‬
‫ﺏ ‪‬ﻣ ‪‬ﻮﺩ‪‬ﺗِﻬﻢ ﻻ ﰲ ﺷِﺪ‪‬ﺓِ ﺍﻟﻜﹸﻔ ِﺮ ﻭﺿ‪‬ﻌﻔِﻪ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ‬
‫ﰲ ﻣ‪‬ﻘﺎﺑ‪‬ﻠ ِﺔ ﹶﺫﻡ‪ ‬ﻭﻟﻴﺲ ﻣ‪‬ﺪﺣﹰﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﺍﻟﻜﻼ ‪‬ﻡ ﰲ ﻋ‪‬ﺪﺍﻭﺓِ ﺍﳌﹸﺴﻠﻤﲔ ﻭﻗﹸﺮ ِ‬
‫ﺐ ﺍﻟﻨـﺼﺎﺭٰﻯ ﺃﻥﹼ ﺍ َﻷ ٰﺫﻯ ﺣـﺮﺍﻡ‪،‬‬ ‫ﺐ ﻋﻠﻴﻬﻢ ﺇﻳﺼﺎﻝﹸ ﺍﻟﺸﺮ‪ ‬ﻭﺍ َﻷ ٰﺫﻯ ﺇﱃ ﻣ‪‬ﻦ ﺧ‪‬ﺎﹶﻟﻔﹶﻬﻢ ﰲ ﺍﻟـﺪ‪‬ﻳﻦ‪ ،‬ﻭﻣـﺬﻫ ‪‬‬ ‫ﺠ ‪‬‬
‫ﺐ ﺍﻟﻴﻬﻮ ِﺩ ﺃﻧﻪ ‪‬ﻳ ِ‬
‫ﺑﻌﻀ‪‬ﻬﻢ‪ :‬ﻣ‪‬ﺬ ‪‬ﻫ ‪‬‬
‫ﺐ ﺍﻟﺮﻳﺎﺳـ ِﺔ ﻭﻣ‪‬ـﻦ ﻛـﺎﻥ ﻛـﺬﻟﻚ ﻛـﺎﻥ‬ ‫ﹶﻓﺤ‪‬ﺼ ﹶﻞ ﺍﻟﻔﹶﺮﻕ‪ ‬ﺑﲔ ﺍﻟﻴﻬﻮ ِﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ‪ .‬ﻭﻗﻴﻞ ﺇﻥﹼ ﺍﻟﻴﻬﻮ ‪‬ﺩ ﳐﺼﻮﺻﻮﻥ ﺑِﺎﳊِﺮﺹِ ﺍﻟﺸﺪﻳ ِﺪ ﻭﻃﹶﻠ ِ‬
‫ﺐ ﺍﻟﺮﻳﺎﺳ ِﺔ ﻭﻣ‪‬ﻦ ﻛـﺎﻥ ﻛـﺬﻟﻚ ﻓﺈﻧـﻪ ﻻ‬ ‫ﺷﺪﻳ ‪‬ﺪ ﺍﻟﻌﺪﺍﻭ ِﺓ ﻟِﻐﲑِﻩ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻨﺼﺎﺭٰﻯ ﻓﺈ ﹼﻥ ﻓﻴﻬﻢ ﻣ‪‬ﻦ ﻫﻮ ﻣ‪‬ﻌ ِﺮﺽ‪ ‬ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﹶﻟﺬﹼﺍﺗِﻬﺎ ﻭ‪‬ﺗ ‪‬ﺮﻙ‪ ‬ﻃﻠ ‪‬‬
‫ﺐ ﺍﳊﻖ‪ ،‬ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﴿ﺫﻟﻚ ﺑﺄﻥﹼ ﻣﻨﻬﻢ ﻗِﺴ‪‬ﻴﺴِﲔ‪ ...‬ﺇﱁ﴾‪) .‬ﺧﺎﺯﻥ(‬ ‫ﺴ ‪‬ﺪ ﺃﺣﺪﹰﺍ ﻭﻻ ‪‬ﻳﻌﺎﺩِﻳ ِﻪ ﺑﻞ ﻳﻜﻮﻥ ﹶﺃﻟﹾ‪‬ﻴ ‪‬ﻦ ‪‬ﻋ ِﺮ ‪‬ﻳ ﹶﻜ ﹰﺔ )ﻃﹶﺒِﻴﻌ ﹰﺔ( ﰲ ﻃﹶﻠ ِ‬‫ﻳ‪‬ﺤ ‪‬‬
‫ﺏ ‪‬ﻣ ‪‬ﻮﺩ‪ِ‬ﺗﻬﻢ[ ﺃﹶ ﺷﺎﺭ‪ ‬ﺑﺬﻟﻚ ﺇﱃ ﻣ‪‬ﺮﺟِﻊِ ﺍﺳﻢِ ﺍﻹﺷﺎﺭﺓِ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ ] :‬ﹸﻗﺮ ‪‬‬ ‫)‪(٥‬‬
‫ﺐ[ ﺃﹶ ﺷﺎﺭ‪ ‬ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺎﺀَ ﺳﺒﺒﻴﺔﹲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺴ‪‬ﺒ ِ‬
‫ﻗﻮﻟﻪ‪ِ] :‬ﺑ ‪‬‬ ‫)‪(٦‬‬
‫ﺍﳊﻖ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺣ‪‬ﺬﻑِ ﺍﳌﹸﺘﻌﻠﱢﻖ ﺑِﻘﹶﺮﻳﻨﺔِ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻉ ﱢ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺍﺗ‪‬ﺒﺎ ِ‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻧ ‪‬ﺰﻟﺖ‪ [‬ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﺳ‪‬ﺒ‪‬ﺐِ ﻧ‪‬ﺰﻭﻝِ ﺍﻵﻳﺔِ ﺍﻟﺴﺎ ﺑِﻘﺔِ ﻋﻠﻰ ﻭ‪‬ﻓﹾﻖِ ﻋﺎﺩﺗِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬

‫‪v…v…v…v…v…v‬‬

‫‪٧٢‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫ﲣﺮﻳﺞ‬ ‫‪f‬‬

‫﴿… ‪﴾… ‬‬

‫)‪ ....(١‬ﻭﺫﻟﻚ ﺃﻥﹼ ﺭﺟﻼ ﻧ‪‬ﺎ ﹶﻝ ﻣِﻨﻪ ﻭﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺣﺎﺿ ‪‬ﺮ ﻓﹶﺴ ﹶﻜ ‪‬‬
‫ﺖ ﻋﻨﻪ ﺃﺑﻮ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ‪ .........‬ﻗﺎﻝ ﺇﻥﹼ ‪‬ﻣﻠﹶﻜﹰﺎ ﻛﺎﻥ‬
‫ﺖ‪) .‬ﺳﻨﻦ ﻷﰊ ﺩﺍﺅﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺩﺏ‪ ،‬ﺑﺎﺏ ﰲ‬
‫ﻚ ﻭﺟﺎﺀ ﺍﻟﺸﻴﻄﺎ ﹸﻥ ﻓﻘﻤ ‪‬‬
‫ﳌ ﹶﻠ ‪‬‬
‫ﺐﺍﹶ‬
‫ﺕ ﻋﻠﻴﻪ ﹶﺫ ‪‬ﻫ ‪‬‬
‫ﺐ ﻋﻨﻚ ﻓﻠﻤ‪‬ﺎ ﺭ‪‬ﺩﺩ ‪‬‬
‫ﻳ‪‬ﺠﻴ ‪‬‬
‫ﺍﻻﻧﺘﺼﺎﺭ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٣٥٨/٤ ،٤٨٩٦ :‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٢‬ﻗﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪)) :‬ﻻ ﺗ‪‬ﺴِﺒﻘﹸﻮﻧِﻲ ﺑﺎﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ ﻓﺈﱐ ﺃﹶﺭﺍﻛﹸﻢ ﻣِﻦ ﺧ‪‬ﻠﻔِﻲ ﻛﻤﺎ ﺃﹶﺭﺍﻛﹸﻢ ﻣِﻦ ﺃﹶﻣﺎﻣِﻲ((‪) .‬ﺍﳌﺼﻨﻒ‬
‫ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻣﻦ ﻗﺎﻝ ﺍﺋﺘﻢ ﺑﺎﻹﻣﺎﻡ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٢٢٦/٢ ،١٣ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫ﲪ ِﻦ ﻣﻦ ِﻗ‪‬ﺒ ِﻞ ﺍﻟ‪‬ﻴﻤ‪‬ﻦ((‪) .‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‬ ‫)‪ ....(٣‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪)) :‬ﺇﱐ َﻷ ِﺟ ‪‬ﺪ ‪‬ﻧ ﹶﻔ ‪‬‬
‫ﺲ ﺍﻟﺮ ٰ‬
‫ﰲ ﺍﻟﻘﺒﺎﺋﻞ ﻭﺫﻛﺮﻫﻢ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٢٤/٦ ،٣٣٩٤٦ :‬ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫ﺼ ‪‬ﻖ ﰲ‬ ‫)‪ ....(٤‬ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﺃﹶﻣﺮ ﻳﻮ ‪‬ﻡ ﺍﳋﹶﻨﺪﻕ ﻻ ‪‬ﺗﺨ‪ِ‬ﺒ ‪‬ﺰﻥﱠ ‪‬ﻋﺠِﻴﻨ‪‬ﻜﻢ ﻭﻻ ‪‬ﺗ ِ‬
‫ﱰﹸﻟﻦ‪ ‬ﺑﺮ‪ ‬ﻣ‪‬ﺘﻜﹸﻢ ﺣﱴ ﹶﺃﺟِﻲ َﺀ ﻓﺠﺎﺀ ﹶﻓ‪‬ﺒ ‪‬‬
‫ﺍﻟﻌ‪‬ﺠِﲔ ﻭﺑ‪‬ﺎ ‪‬ﺭ ‪‬ﻙ ‪ ........‬ﻭﺇﻥﹼ ‪‬ﻋﺠِﻴﻨ‪‬ﻨﺎ ﹶﻟﻴ‪‬ﺨ‪‬ﺒ ‪‬ﺰ ﻛﻤﺎ ﻫﻮ‪) .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻐﺎﺯﻱ‪ ،‬ﺑﺎﺏ ﻏﺰﻭﺓ ﺍﳋﻨﺪﻕ‬
‫ﻭﻫﻲ ﺍﻷﺣﺰﺍﺏ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٥٢/٣ ،٤١٠٢ :‬ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
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‫ﺾ ِﺑﺄﹶﻫ ِﻠﻬ‪‬ﺎ ﹶﻓﻤ‪‬ﺎ ‪‬ﺑ ِﻘ ‪‬ﻲ ﹶﻓﻸَﻭ‪‬ﱃ ﻋﺼﺒﺔ ﹶﺫﻛﹶﺮ((‪) .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ‬
‫)‪ ....(٥‬ﻗﻮﻟﹸﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ))ﹶﺃﻟﹾﺤِﻘﹸﻮﺍ ﺍﻟﻔﹶﺮﺍِﺋ ‪‬‬
‫ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺑﺎﺏ ﺍﳌﲑﺍﺙ ﺍﻟﻮﻟﺪ ﻣﻦ ﺃﺑﻴﻪ ﻭﺃﻣﻪ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٣١٦/٤ ،٦٨٣٢ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٦‬ﺭﻭﻱ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﺇﻥﹼ ‪‬ﺭ ‪‬ﺟ ﹰ‬
‫ﻼ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻗﺎﻝ ﻳﺎ ﺃﻣﲑ‪ ‬ﺍﳌﺆﻣﻨﲔ! ﺁﻳ ﹲﺔ ﰲ ﻛﺘﺎﺑِﻜﻢ ﺗ‪‬ﻘﺮﺅ‪‬ﻭ‪‬ﺎ ﻟﹶﻮ‬
‫ﺨﺬﹾﻧﺎ ﺫﻟﻚ ﺍﻟﻴﻮ ‪‬ﻡ ﻋِﻴﺪﺍ‪ ..........‬ﻧﺰﻟﺖ ﻓﻴﻪ ﻋﻠﻰ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻫﻮ ﻗﺎﺋﻢ‬
‫ﻋﻠﻴﻨﺎ ﻣ‪‬ﻌﺸ ‪‬ﺮ ﺍﻟﻴﻬﻮﺩ ﻧ‪‬ﺰﻟﺖ‪ ‬ﻻﺗ‪ ‬‬
‫ﳉﻤ‪‬ﻌﺔ ﺑﻌ ‪‬ﺪ ﺍﻟﻌﺼﺮ‪) .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﻭﻧﻘﺼﺎﻧﻪ‪ ،‬ﺍﳊﺪﻳﺚ‪:‬‬
‫ِﺑﻌ‪‬ﺮﻓﹶﺔ ﻳﻮ ‪‬ﻡ ﺍ ﹸ‬
‫‪ ،٢٨/١ ،٤٥‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٧‬ﻭﺭ‪‬ﻭﻱ ﺃﻧﻪ ﳌﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑ‪‬ﻜﻰ ﻋﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺎﻝ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻟﻪ ))ﻣﺎ ﻳ‪‬ﺒﻜِﻴ ‪‬‬
‫ﻚ ﻳﺎ ﻋ‪‬ﻤ ‪‬ﺮ((‬
‫ﺖ((‪) .‬ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻫﺪ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺫﻛﺮ‬
‫ﻗﺎﻝ‪ ...........‬ﻓﻘﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ))ﺻﺪﻗ ‪‬‬
‫ﻋﻦ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﻟﺰﻫﺪ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،١٤٠/٨ ،١٠٧ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٨‬ﺍﳊﺪﻳﺚ‪)) :‬ﺍﺑﺪﺀﻭﺍ ﲟﺎ ﺑﺪﺃ ﺍﷲ ﺑﻪ((‪) .‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﻣﻨﺎﺳﻚ ﺍﳊﺞ‪ ،‬ﺑﺎﺏ ﺍﻟﻘﻮﻝ ﺑﻌﺪ ﺭﻛﻌﱵ ﺍﻟﻄﻮﺍﻑ‪،‬‬
‫ﺍﳊﺪﻳﺚ‪ ،٢٩٥٩ :‬ﺻـ ‪ ،٤٨٢‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٩‬ﺍﳊﺪﻳﺚ‪)) :‬ﺗﻮﺿ‪‬ﺄ ﻛﻤﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻙ ﺍﷲُ((‪) .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺃﺑﻮﺍﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻭﺻﻒ ﺍﻟﺼﻼﺓ‪،‬‬

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‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
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 ‫ﲣﺮﻳﺞ‬ ‫‪f‬‬
‫ﺍﳊﺪﻳﺚ ‪ ،٣٢٦/١ ،٣٠٢‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٠‬ﺭ‪‬ﻭﻱ ﺃﻧﻪ ‪‬ﻣﺴ‪‬ﺢ‪ ‬ﻋﻠﻰ ﻧﺎﺻﻴﺘﻪ‪) .‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ‪ ،‬ﺑﺎﺏ ﺍﳌﺴﺢ ﻋﻠﻰ ﺍﻟﻨﺎﺻﻴﺔ‪ ،‬ﺍﳊﺪﻳﺚ‪،٢٧٤ :‬‬
‫ﺻـ ‪ ،١٦٠‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١١‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﺃﻭ‪ ‬ﹸﻝ ﻣﺎ ﺧ‪‬ﻠ ‪‬ﻖ ﺍ ُﷲ ﻧ‪‬ﻮﺭِﻱ((‪) .‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ‪،‬‬
‫ﺍﳊﺪﻳﺚ‪ ،٢٩١/١ ،٩٤ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ‪ .‬ﺍﻟﺴﲑﺓ ﺍﳊﻠﺒﻴﺔ‪ ،‬ﺑﺎﺏ ﺑﻨﻴﺎﻥ ﻗﺮﻳﺶ ﺍﻟﻜﻌﺒﺔ ﺷﺮﻓﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫‪ ،٢١٤/١‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٢‬ﻛﺎﻥ ﻳﻘﻮﻝ‪)) :‬ﺃﹶﻧﺎ ﻣِﻦ ﺍﷲ ﻭﺍﳌﺆﻣﻨﻮﻥ ﻣِﲏ((‪) .‬ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ﻟﻠﺴﺨﺎﻭﻱ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،١٩٠ :‬ﺻـ‪ ،١٢٢‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٣‬ﻋﻦ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧﻪ ﻗﺎﻝ ))ﳌﹼﺎ ﺧ‪‬ﻠ ‪‬ﻖ ﺍ ﷲُ ﺁﺩﻡ‪ ‬ﺃﹶﻫ‪‬ﺒ ﹶﻄﻨِﻲ ﰲ ﺻ‪‬ﻠﺒﻪ ﺇﱃ ‪ ......‬ﺣﱴ ﺃﹶﺧ ‪‬ﺮ ‪‬ﺟﻨِﻲ ‪‬ﺑ ‪‬‬
‫ﲔ ﹶﺃ‪‬ﺑﻮ‪‬ﻱ‪ ‬ﱂ‬
‫ﻳ‪‬ﻠ‪‬ﺘﻘِﻴﺎ ﻋﻠﻰ ﺳِﻔﺎﺡ ﹶﻗﻂﱡ((‪) .‬ﺍﻟﺸﻔﺎ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ ﰲ ﺍﻹﺧﺒﺎﺭ ﺑﻌﻈﻴﻢ ﻗﺪﺭﻩ‪ ،‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ ،‬ﺻـ ‪ ،١٦٧‬ﻣﺮﻛﺰ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺮﻛﺎﺕ ﺭﺿﺎ(‪.‬‬
‫)‪ ....(١٤‬ﻋﻦ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﺎﻝ‪)) :‬ﻛﺎﻥ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺇﺫﺍ ﻛﺎﻥ ﻷَﺣﺪِﻫﻢ ﺧﺎﺩ ‪‬ﻡ ﻭﺍﻣ‪‬ﺮﺃﺓﹲ ﻭﺩﺍﺑ‪‬ﺔ ﻳ‪‬ﻜﺘ‪‬ﺐ ‪‬ﻣ ِﻠﻜﹰﺎ((‪.‬‬
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‫)ﻓﺮﺩﻭﺱ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،١٧٧/٢ ،٤٨٦٤ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٥‬ﻭﰲ ﺍﳊﺪﻳﺚ ))ﻳﻘﻮ ﹸﻝ ﺍﷲُ ﺗﻌﺎﱃ‪ :‬ﻣ‪‬ﻦ ﺃﹶﻫﺎ ﹶﻥ ﻟِﻲ ‪‬ﻭِﻟﻴ‪‬ﺎ ﹶﻓ ﹶﻘﺪ‪ ‬ﺑ‪‬ﺎﺭ‪‬ﺯ‪‬ﻧِﻲ ﺑِﺎﳌﹸﺤﺎﺭ‪‬ﺑﺔ((‪) .‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ‪ ،‬ﺍﻟﺒﺎﺏ‬
‫ﺍﻟﺜﺎﻟﺚ‪ ،‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،١٢٧/١ ،١١٥٦ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫ﺖ ‪‬ﺳ ‪‬ﻤﻌ‪‬ﻪ ﺍﻟﺬﻱ ﻳ‪‬ﺴﻤ‪‬ﻊ‪ ‬ﺑِﻪ((‪) .‬ﺻﺤﻴﺢ‬
‫)‪ ....(١٦‬ﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﻭﻣﺎ ﻳ‪‬ﺰﺍﻝ ﻋ‪‬ﺒﺪِﻱ ‪‬ﻳ‪‬ﺘ ﹶﻘ ‪‬ﺮﺏ‪ ‬ﺇﱄﹼ ﺑﺎﻟﻨ‪‬ﻮﺍ ِﻓﻞِ ﺣﺘ‪‬ﻰ ﹸﺃ ِﺣﺒ‪‬ﻪ‪ ،‬ﻓﺈﺫﺍ ﹶﺃﺣ‪‬ـﺒ‪‬ﺒﺘ‪‬ﻪ ﻛﻨ ‪‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ‪ ،‬ﺑﺎﺏ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٢٤٨/٤ ،٦٥٠٢ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٧‬ﻗﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰲ ﺣﺪﻳﺚ ﺍﻟﺴﻦ‪)) ‬ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻘﺼﺎﺹ‪) .((‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻠﺢ‪ ،‬ﺑﺎﺏ‬
‫ﺍﻟﺼﻠﺢ ﰲ ﺍﻟﺪﻳﺔ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٢١٣/٢ ،٢٧٠٣ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٨‬ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺴﻼ ‪‬ﻡ ))ﺇﺫﺍ ﺭﺃﻳ ‪‬‬
‫ﺖ ﻗﹶﺴﺎ ‪‬ﻭ ﹰﺓ ﰲ ﻗﹶﻠﺒِﻚ ﻭﺣِﺮﻣﺎﻧﹰﺎ ﰲ ﺭِﺯﻗﻚ ﻭ ‪‬ﻭﻫ‪‬ﻨ ﹰﺎ ﰲ ﺑﺪﻧﻚ ﻓﺎﻋﻠﻢ ﺃﻧﻚ ﺗ‪‬ﻜﻠﱠﻤﺖ‪ ‬ﻓﻴﻤﺎ ﻻ‬
‫ﻳ‪‬ﻌﻨِﻴﻚ((‪) .‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٣٦٩/١ ،٤٥٤ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٩‬ﻋﻦ ﺃﰊ ﻫ‪‬ﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ½ﺃﻧﻪ ﻗﺎﻝ ﺃﹶﻋﻄﺎﻧِﻲ ﺣ‪‬ﺒﻴﺒِﻲ ﺟِﺮﺍ‪‬ﺑﲔِ ﻣِﻦ ﺍﻟﻌِﻠﻢ ﻟﹶﻮ ‪‬ﺑﺜﹶـﺜﹾ ‪‬‬
‫ﺖ ﻟﻜﻢ ﺃﹶﺣﺪ‪‬ﳘﺎ ﹶﻟ ﹸﻘ ِﻄﻊ‪ ‬ﻣﻨ‪‬ﻲ ﻫﺬﺍ‬
‫ﺍﳊﹸﻠﻘﻮ ‪‬ﻡ¼‪) .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﺑﺎﺏ ﺣﻔﻆ ﺍﻟﻌﻠﻢ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٦٣/١ ،١٢٠ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫‪v…v…v…v…v…v‬‬

‫‪74‬‬ ‫ﺎﱐ‬
‫اﳌَﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ُ‬
 ‫‪8‬‬ ‫‪g‬‬
‫? ﺑﻴﺎﻥ ½ ﻣﺎ¼‪١٢.‬‬
‫ﻘﻮﻟﻮن َ َ ۤ‬
‫اﻟﺤﻖ ۚ َ ُ ْ ُ ْ َ‬ ‫اﻟﺪﻣﻊ ِﻣﻤﺎ َ َ ُ ْﻓﻮا ِ َ‬ ‫ﻔﻴﺾ ِ َ‬ ‫ﺳﻮل﴾ ﻣﻦ اﻟﻘﺮآن ﴿ َﺗﺮي َ ْاﻋ ُ َﻨ ُ ْﻢ َ ِ ْ ُ‬ ‫ُﻧﺰل ا ِ َ اﻟﺮ ُ ْ ِ‬ ‫ﺳﻤﻌﻮا)‪ۤ َ (١‬‬ ‫﴿َ َِ‬
‫ﺍﳉﺰﺀ ﺍﻟﺴﺎﺑﻊ‬

‫رﺑﻨﺎ‬ ‫ﻣﻦ ْ َ‬ ‫ﻣﻦ ْ ِ‬ ‫ﻣﺎ ا ْ ِ َ‬ ‫واذا َ ِ ُ ْ‬

‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﻳﻦ﴿‪ ﴾﴾۸۳‬اﳌﻘﺮﻳﻦ)‪ (٥‬ﺑﺘﺼﺪﻳﻘﻬﻤﺎ ﴿َو﴾ ﻗﺎﻟﻮا ﰲ ﺟﻮاب ﻣـﻦ ﻋـﲑﻫﻢ‬ ‫َﻣﻨﺎ﴾ ﺻﺪﻗﻨﺎ)‪ (٤‬ﺑﻨﺒﻴﻚ وﻛﺘﺎﺑﻚ ﴿ َ ْ‬
‫ﻓﺎﻛ ُ ْ َﻨﺎ َﻣ َﻊ اﻟﺸ ِﺪِ ْ َ‬ ‫ّ‬
‫اﻟﺤﻖۙ﴾ اﻟﻘـﺮآن‪ ،‬أي ﻻ ﻣـﺎﻧﻊ ﻟﻨـﺎ ﻣـﻦ اﻹﳝـﺎن ﻣـﻊ وﺟـﻮد‬
‫)‪(٧‬‬
‫ﻣﻦ ْ َ‬ ‫ﺟﺎءﻧﺎ ِ َ‬ ‫وﻣﺎ َ ٓ َ َ‬ ‫ﺑﺎﻹﺳﻼم ﻣﻦ اﻟﻴﻬﻮد ﴿ َﻣﺎ َ َﻟﻨﺎ َﻻ ُ ْ ِ ُ‬
‫ﻧﺆﻣﻦ ِﺑﺎﷲِ َ َ‬
‫)‪(٦‬‬
‫? ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻟـ½ﻳﺪﺧﻞ¼‪١٢.‬ﲨﺎﻟﲔ‬
‫اﻟﺼﻠﺤِ ْ َ ﴿‪﴾﴾۸۴‬اﳌﺆﻣﻨﲔ اﳉﻨﺔ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ)‪ٰ َ َ ﴿ :(٩‬‬
‫ﻓﺎﺛﺒَ ُ ُﻢ اﷲُ‬ ‫اﻟﻘﻮم ِ ِ‬‫رﺑﻨﺎ َﻣ َﻊ ْ َ ْ‬ ‫ﻳﺪﺧِﻠ ََﻨﺎ َ َ‬ ‫وﻧﻄﻤﻊ﴾ ﻋﻄﻒ ﻋ ﻧﺆﻣﻦ ﴿ َ ْ‬
‫ان ْ‬
‫)‪(٨‬‬
‫ﻣﻘﺘﻀﻴﻪ ﴿ َ َ ْ َ ُ‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺇِﺫﹶﺍ ﺳ‪‬ﻤِﻌ‪‬ﻮ‪‬ﺍ﴾[ ﺭ‪‬ﻭﻯ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻗﺎﻝ‪ :‬ﺑ‪‬ﻌ‪‬ﺚﹶَ ﺍﻟﻨ‪‬ﺠ‪‬ﺎﺷِﻲ‪ ‬ﺛﻼﺛﲔ ﺭﺟﻼﹰ ﻣﻦ ﺧﻴﺎﺭ ﺃﺻﺤﺎﺑﻪ ﺇﱃ ﺭﺳـﻮﻝ‬ ‫)‪(١‬‬
‫ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻘﺮﺃ ﻋﻠﻴﻬﻢ ﺳﻮﺭﺓ "ﻳﺲ" ﻓﺒﻜﹶﻮﺍ‪ ،‬ﻓﻨ‪‬ﺰﻟﺖ ﻓﻴﻬﻢ ﺍﻵﻳﺔﹸ‪ .‬ﻭﺃﺧﺮﺝ ﺍﻟﻨ‪‬ﺴﺎﺋﻲ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟـﺰﺑﲑ ﻗـﺎﻝ‪ :‬ﻧ‪‬ﺰﻟـﺖ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺍﻟﻨﺠﺎﺷﻲ ﻭﺃﺻﺤﺎﺑِﻪ‪) .‬ﻟﺒﺎﺏ ﺍﻟﻨﻘﻮﻝ ﻟﻠﺴﻴﻮﻃﻲ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺗ‪‬ﻔﻴﺾ﴾[ ﻓﺈﻥ ﻗﻠﺖ ﻣﺎ ﻣﻌﲎ ﺗ‪‬ﻔﻴﺾ ﻣﻦ ﺍﻟﺪﻣﻊ؟ ﻗﻠﺖ ﻣﻌﻨﺎﻩ ﺗ‪‬ﻤﺘﻠﻲﺀ ﻣﻦ ﺍﻟﺪﻣﻊ ﺣﱴ ﺗ‪‬ﻔـﻴﺾ ﻷﻥﹼ ﺍﻟﻔـﻴﺾ ﺃﻥ ﻳ‪‬ﻤﺘﻠـﻲﺀ ﺍﻹﻧـﺎﺀُ‬ ‫)‪(٢‬‬
‫ﺣﱴ ﻳ‪‬ﻄﻠﹸﻊ‪ ‬ﻣﺎ ﻓﻴﻪ ﻣِﻦ ﺟ‪‬ﻮﺍﻧﺒﻪ ﻓﻮ‪‬ﺿﻊ ﺍﻟﻔﻴﺾ‪ ‬ﺍﻟﺬﻱ ﻳ‪‬ﻨﺸﺄ ﻣِﻦ ﺍﻻﻣـﺘﻼﺀ ﻣ‪‬ﻮﺿِـﻊ‪ ‬ﺍﻻﻣـﺘﻼﺀ ﻭﻫـﻮ ﻣِـﻦ ﺇﻗﺎﻣـﺔ ﺍﳌـﺴﺒ‪‬ﺐ ﻣ‪‬ﻘـﺎﻡ ﺍﻟـﺴﺒﺐ ﺃﻭ‬
‫ﻗﹸﺼﺪﺕ ﺍﳌﺒﺎﻟﻐﺔﹸ ﰲ ﻭﺻﻔﻬﻢ ﺑﺎﻟﺒ‪‬ﻜﺎﺀ ﻓﺠ‪‬ﻌﻠﺖ ﺃﻋﻴﻨ‪‬ﻬﻢ ﻛﺄ‪‬ﺎ ﺗ‪‬ﻔﻴﺾ ﺑﺄﻧﻔﹸﺴﻬﺎ ﺃﻱ ﺗ‪‬ﺴﻴﻞ ﻣﻦ ﺍﻟﺪﻣﻊ ﻣِﻦ ﺃﹶﺟ‪‬ﻞ ﺍﻟﺒ‪‬ﻜﺎﺀ ﻣﻦ ﻗﻮﻟﻚ ½ﺩ‪‬ﻣ‪‬ﻌ‪‬ﺖ‪‬‬
‫ﻋ‪‬ﻴﻨ‪‬ﻪ ﺩﻣﻌﺎً¼‪ ،‬ﻭ﴿ﻣِﻦ‪ ‬ﺍﻟﺪ‪‬ﻣﻊ﴾ ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ﺗ‪‬ﻔِﻴﺾ‪ ﴾‬ﻭﻳﻜﻮﻥ ﻣﻌﲎ ﴿ﻣﻦ﴾ ﺍﺑﺘﺪﺍﺀَ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺍﳌﻌﲎ ﺗ‪‬ﻔﻴﺾ ﻣِﻦ ﻛﺜﺮﺓ ﺍﻟﺪﻣﻊ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﳑ‪‬ﺎ ﻋ‪‬ﺮ‪‬ﻓﹸﻮ‪‬ﺍ ﻣِﻦ‪ ‬ﺍﻟﹾﺤ‪ ‬ﻖ﴾[ ½ﻣِﻦ¼ ﺍﻷُﻭﱃ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ﻭﻫﻲ ﻣﺘﻌﻠﱢﻘﺔ ﺑِـ﴿ﺗ‪‬ﻔِﻴﺾ‪ ،﴾‬ﻭﺍﻟﺜﺎﻧﻴﺔﹸ ﳛﺘﻤﻞ ﺃﻥ ﺗﻜـﻮﻥ ﻟﺒﻴـﺎﻥ ﺍﳉـﻨﺲ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺃﻱ ﺑ‪‬ﻴ‪‬ﻨﺖ ﺟﻨﺲ‪ ‬ﺍﳌﻮﺻﻮﻝ ﻗﺒﻠﹶﻬﺎ ﻭﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺘﺒﻌﻴﺾ ﻭﻗﺪ ﺃﹶﻭﺿ‪‬ﺢ‪ ‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻫﺬﺍ ﻏﺎﻳﺔﹶ ﺍﻹﻳﻀﺎﺡ‪ ،‬ﻗﺎﻝ ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﺃﻱ‪ ‬ﻓـﺮﻕ‬
‫ﺑﲔ ½ﻣِﻦ ﻭﻣِﻦ¼ ﰲ ﻗﻮﻟﻪ ﴿ﳑﺎ ﻋﺮﻓﻮﺍ ﻣﻦ ﺍﳊﻖ﴾ ﻗﻠﺖ‪ :‬ﺍﻷُﻭﱃ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺪﻣﻊ ﺍﺑﺘﺪﺃ ﻭﻧﺸﺄ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﳊﻖ‪ ‬ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺃﹶﺟ‪‬ﻠﻪ ﻭﺑﺴﺒﺒﻪ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔﹸ ﻟﺒﻴﺎﻥ ﺍﳌﻮﺻﻮﻝ ﺍﻟﺬﻱ ﻫﻮ ½ﻣﺎ ﻋﺮﻓﻮﺍ¼‪ ،‬ﻭﻳ‪‬ﺤﺘﻤﻞ ﻣﻌﲎ ﺍﻟﺘﺒﻌﻴﺾ ﻋﻠﻰ ﺃ‪‬ﻢ ﻋ‪‬ﺮ‪‬ﻓﻮﺍ ﺑﻌﺾ‪ ‬ﺍﳊﻖ‪ ‬ﻓﺎﺷﺘﺪ‪ ‬ﺑ‪‬ﻜـﺎﺅ‪‬ﻫﻢ‬
‫ﻣﻨﻪ ﻓﻜﻴﻒ ﺇﺫﺍ ﻋ‪‬ﺮ‪‬ﻓﻮﻩ ﻛﻠﱠﻪ ﻭﻗﹶﺮ‪‬ﺀُﻭﺍ ﺍﻟﻘﺮﺁﻥﹶ ﻭﺃﹶﺣﺎﻃﹸﻮﺍ ﺑﺎﻟﺴﻨ‪‬ﺔ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺻ‪ ‬ﺪﻗﹾﻨ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻹﳝﺎﻥ ﺍﻹﳝﺎﻥﹸ ﺑﺎﻟﻘﻠﺐ ﻻ ﺑﺎﻟﻔﻢ ﻛﻤﺎ ﻟﻠﻤﻨﺎﻓﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﹸﻘِﺮ‪‬ﻳﻦ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻬﺎﺩﺓ ﺇﻇﻬﺎﺭ‪ ‬ﺍﳊﻖ‪ ‬ﻻ ﺍﳌﻌﲎ ﺍﳌﺘﻌﺎﺭ‪‬ﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻣ‪‬ﺎﻟﹶﻨ‪‬ﺎ﴾[ ﲨﻠﺔ ﻣﺴﺘﺄﻧﻔﺔ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻻ ﻧﺆﻣﻦ﴾ ﺣﺎﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﰲ ﴿ﻟﻨﺎ﴾‪ ،‬ﻭﺍﻟﻌﺎﻣﻞﹸ ﻣﺎ ﻓﻴـﻪ ﻣِـﻦ ﺍﻻﺳـﺘﻘﺮﺍﺭ‬ ‫)‪(٦‬‬
‫ﺃﻱ ﺃﻱ‪ ‬ﺷﻲﺀ ﺣﺼﻞ ﻟﻨﺎ ﻏﲑ‪ ‬ﻣﺆﻣﻨﲔ‪ ،‬ﻋﻠﻰ ﺗﻮﺟﻴـﻪ ﺍﻹﻧﻜـﺎﺭ ﺇﱃ ﺍﻟـﺴﺒﺐ ﻭﺍﳌـﺴﺒ‪‬ﺐ ﲨﻴﻌـﺎﹰ ﻋﻠـﻰ ﺣـﺪ‪﴿ ‬ﻭﻣـﺎ ﻟِـﻲ‪ ‬ﻵ ﺃﹶﻋﺒـﺪ‪ ‬ﺍﻟـﺬﻱ‬
‫ﻓﹶﻄﹶﺮﻧِﻲ﴾]ﻳﺲ‪ [٢٢ :‬ﻻ ﺇﱃ ﺍﻟﺴﺒﺐ ﻓﻘﻂ ﻣ‪‬ﻊ‪ ‬ﲢﻘﹼﻖِ ﺍﳌﺴﺒ‪‬ﺐ ﻋﻠﻰ ﺣﺪ‪﴿ ‬ﻓﻤﺎ ﳍﻢ ﻻﻳﺆﻣﻨﻮﻥ﴾]ﺍﻻﻧﺸﻘﺎﻕ‪) .[٢٠ :‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ ﻣﺎﻧﻊ ﻟﻨﺎ[ ﻳ‪‬ﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻺﻧﻜﺎﺭ ﻭﺍﻻﺳﺘﺒﻌﺎﺩِ ﻻﻧﺘﻔﺎﺀ ﺍﻹﳝﺎﻥ ﻣ‪‬ﻊ‪ ‬ﻗِﻴﺎﻡ ﻣﻮﺟِﺒﻪ ﻭﻫـﻮ ﺍﻟﻄﻤـﻊ‪ ‬ﺑـﺪﺧﻮﳍﻢ ﰲ ﺻـﺤﺒﺔ‬ ‫)‪(٧‬‬
‫ﺍﻟﺼﺎﳊﲔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻄﻒ ﻋﻠﻰ ﴿ﻧ‪‬ﺆﻣِﻦ‪ [﴾‬ﺃﻱ ﻻ ﻋﻠﻰ ﴿ﻻ ﻧﺆﻣﻦ﴾ ﻛﻤـﺎ ﻭﻗـﻊ ﻟﻠﺰﳐـﺸﺮﻱ ﺇﺫ ﺍﻟﻌﻄـﻒ‪ ‬ﻋﻠﻴـﻪ ﻳ‪‬ﻘﺘـﻀﻲ ﺇﻧﻜـﺎﺭ‪ ‬ﻋ‪‬ـﺪﻡِ ﺍﻹﳝـﺎﻥ‬ ‫)‪(٨‬‬
‫ﻭﺇﻧﻜﺎﺭ ﺍﻟﻄﻤﻊ ﻭﻟﻴﺲ ﻣﺮﺍﺩﺍﹰ ﺑﻞ ﺍﳌﺮﺍﺩ‪ ‬ﺇﻧﻜﺎﺭ‪ ‬ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﻄﻤﻊ ﺃﻳﻀﺎﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻓ َ َٰﺎﺛﺒَ ُﻢ﴾ ﻣﻦ ﻛﻼﻣﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬

‫ﻳﻦ َﻛ َ ُ ْوا َ َ ُ ْ‬
‫وﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ ِ َ ۤﻨﺎ‬ ‫ﺟﺰاء ْ ُ ْ ِ‬
‫اﻟﻤﺤﺴﻨ ِ ْ َ ﴿‪﴾﴾۸۵‬ﺑﺎﻹﳝﺎن)‪ِ َ ﴿ (٢‬‬
‫واﻟﺬ ْ َ‬ ‫ﻳﻦ ِﻓﻴْ َ َ‬
‫ﺎؕو ٰذﻟ ِ َ َ َ ٓ ُ‬ ‫اﻻﻧ ْ ٰ ﺮ ُ ٰ ِ‬
‫ﺧﻠﺪِ ْ َ‬ ‫ﺗﺠﺮي ِ ْ‬
‫ﻣﻦ َ ْ‬
‫ﺗﺤﺘ ِ َﺎ ْ َ‬ ‫ﺟﻨﺖ َ ْ ِ ْ‬ ‫ِ َﺑﻤﺎ َ ُ ْ‬
‫ﻗﺎﻟﻮا)‪ٍ َ (١‬‬
‫? ﺃﻱ ﺍﻟﻘﻮﻝ ﺍﻵﰐ‪١٢.‬‬
‫اﻟﺠﺤﻴﻢ﴿‪ ﴾﴾۸۶‬وﻧﺰل)‪ (٣‬ﳌﺎ ﻫﻢ ﻗﻮم)‪ (٤‬ﻣﻦ اﻟﺼﺤﺎﺑﺔ أن ﻳﻼزﻣﻮا اﻟﺼﻮم واﻟﻘﻴﺎم وﻻ ﻳﻘﺮﺑﻮا اﻟﻨﺴﺎء واﻟﻄﻴﺐ‬
‫اﺻﺤ ُﺐ ْ َ ِ ْ ِ‬
‫ا ُٓوﻟ ٰ ِ َ َ ْ ٰ‬
‫ﻉ‬
‫ﻉ‬

‫َﺎﺛﺒ ُ ُﻢ ﺍﷲ ﲟﺎ ﻗﺎﻟﻮﺍ‪ ...‬ﺇﱁ﴾[ ﺃﻱ ﺑﻘﻮﳍﻢ ﴿ﺭﺑ‪‬ﻨﺎ ﺁﻣﻨﺎ﴾ ﻭﺗﺼﺪﻳﻘِﻬﻢ ﻟﺬﻟﻚ‪﴿ ،‬ﺟﻨﺖ ﲡﺮﻱ‪ ...‬ﺇﱁ﴾ ﻭﻓﻴـﻪ ﺩﻟﻴـﻞ ﻋﻠـﻰ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ َ ٰ َ‬ ‫)‪(١‬‬
‫ﺃﻥﹼ ﺍﻹﻗﺮﺍﺭ ﺩﺍﺧﻞ ﰲ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺗ‪‬ﻌﻠﱠﻘﺖِ ﺍﻟﻜﺮﺍﻣﻴﺔﹸ ﰲ ﺃﻥﹼ ﺍﻹﳝﺎﻥﹶ ﳎﺮ‪‬ﺩ‪ ‬ﺍﻟﻘﻮﻝ ﺑﻘﻮﻟﻪ ﴿ﲟﺎ ﻗﺎﻟﻮﺍ﴾ ﻟﻜـﻦ‪ ‬ﺍﻟﺜﻨـﺎﺀَ‬
‫ﺑِﻔﹶﻴﺾ ﺍﻟﺪﻣﻊ ﰲ ﺍﻟﺴ‪‬ﺒﺎﻕ ﻭﺑﺎﻹﺣﺴﺎﻥ ﰲ ﺍﻟﺴﻴﺎﻕ ﻳ‪‬ﺪﻓﻊ ﺫﻟﻚ‪ ،‬ﻭﺃﻧ‪‬ﻰ ﻳﻜﻮﻥ ﳎﺮ‪‬ﺩ‪ ‬ﺍﻟﻘﻮﻝ ﺇﳝﺎﻧﺎﹰ ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﴿ﻭﻣـﻦ ﺍﻟﻨـﺎﺱ ﻣـﻦ‬
‫ﻳﻘﻮﻝ ﺁﻣﻨﺎ ﺑﺎﷲ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧِﺮ ﻭﻣﺎ ﻫﻢ ﲟﺆﻣﻨﲔ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٨:‬ﻧ‪‬ﻔﹶﻰ ﺍﻹﳝﺎﻥﹶ ﻋﻨﻬﻢ ﻣ‪‬ﻊ‪ ‬ﻗﻮﻟِﻬﻢ ﴿ﺁﻣﻨﺎ ﺑﺎﷲ﴾ ﻟِﻌ‪‬ـﺪ‪‬ﻡِ ﺍﻟﺘـﺼﺪﻳﻖ ﺑﺎﻟﻘﻠـﺐ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﺍﳌﻮﺟﻮﺩ ﻣﻨﻬﻢ ﺛﻼﺛﺔﹸ ﺃﺷﻴﺎﺀَ؛ ﺍﻟﺒﻜﺎﺀُ ﻋﻠﻰ ﺍﳉﻔﺎﺀ ﻭﺍﻟﺪﻋﺎﺀُ ﻋﻠﻰ ﺍﻟﻌﻄﺎﺀ ﻭﺍﻟﺮ‪‬ﺿﺎ ﺑﺎﻟﻘﻀﺎﺀ‪ ،‬ﻓﻤﻦ ﺍﺩ‪‬ﻋ‪‬ﻰ ﺍﳌﻌﺮﻓـﺔﹶ ﻭﱂ‬
‫ﻳﻜﻦ ﻓﻴﻪ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔﹸ ﻓﻠﻴﺲ ﺑﺼﺎﺩﻕ ﰲ ﺩﻋﻮﺍﻩ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻹﳝﺎﻥ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺴﺎﺑﻘﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧﺰﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﳌﹼﺎ ﻫ ‪‬ﻢ ﻗﻮﻡ‪ [‬ﻗﺎﻝ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻔﺴﲑ‪ :‬ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﹶﻛﱠـﺮ‪ ‬ﺍﻟﻨـﺎﺱ‪ ‬ﻳﻮﻣـﺎﹰ ﻭﻭﺻـﻒ‪ ‬ﺍﻟﻘﻴﺎﻣـﺔﹶ ﻓﹶـﺮ‪‬ﻕ‪ ‬ﺍﻟﻨـﺎﺱ‪ ‬ﻭﺑ‪‬ﻜﹶـﻮ‪‬ﺍ‪،‬‬ ‫)‪(٤‬‬
‫ﻓﺎﺟﺘﻤﻊ ﻋﺸﺮﺓﹲ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺑﻴﺖ ﻋﺜﻤﺎﻥﹶ ﺑﻦِ ﻣﻈﻌﻮﻥ ﺍﳉﹸﻤ‪‬ﺤِﻲ‪ ،‬ﻭﻫ‪‬ﻢ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻭﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﻭﻋﺒـﺪ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﷲ ﺑﻦ ﻋﻤﺮ ﻭﺃﺑﻮ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ ﻭﺳﺎﱂ ﻣﻮﱃ ﺃﰊ ﺣﺬﻳﻔﺔ ﻭﺍﳌﻘﺪﺍﺩ ﺍﺑﻦ ﺍﻷﺳﻮﺩ ﻭﺳـﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳـﻲ ﻭﻣﻌﻘـﻞ ﺑـﻦ ﻣﻘـﺮﻥ ﻭﻋﺜﻤـﺎﻥ ﺑـﻦ‬
‫ﻣﻈﻌﻮﻥ‪ ،‬ﻭﺗﺸﺎﻭﺭﻭﺍ ﻭﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﹶﻥﹾ ﻳ‪‬ﺘﺮﻫ‪‬ﺒﻮﺍ ﻭﻳ‪‬ﻠﺒﺴﻮﺍ ﺍﳌﺴﻮﺡ ﻭﻳ‪‬ﺠ‪‬ﺒ‪‬ﻮﺍ ﻣ‪‬ﺬﺍﻛِﲑ‪‬ﻫﻢ ﻭﻳ‪‬ﺼﻮﻣﻮﺍ ﺍﻟﺪﻫﺮ‪ ‬ﻭﻳﻘﻮﻣﻮﺍ ﺍﻟﻠﻴـﻞﹶ ﻭﻻ ﻳﻨـﺎﻣﻮﺍ ﻋﻠـﻰ‬
‫ﺍﻟﻔﺮﺵ ﻭﻻ ﻳﺄﻛﻠﻮﺍ ﺍﻟﻠﺤﻢ‪ ‬ﻭﺍﻟﻮﺩﻙ‪ ‬ﻭﻻ ﻳ‪‬ﻘﺮﺑﻮﺍ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﺍﻟﻄﱢﻴﺐ ﻭﺃﻥ ﻳ‪‬ﺴﻴﺤﻮﺍ ﰲ ﺍﻷﺭﺽ ‪ .‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﻟﻨﱯ‪ ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ‪،‬‬
‫ﻓﺄﺗﻰ ﺩﺍﺭ ﻋﺜﻤﺎﻥ ﺑﻦ ﻣﻈﻌﻮﻥ ﻓﻠﻢ ﻳـﺼﺎﺩﻓﻪ ‪ ،‬ﻓﻘـﺎﻝ ﻻﻣﺮﺃﺗـﻪ ‪)) :‬ﺃﹶﺣ‪‬ـﻖ‪ ‬ﻣـﺎ ﺑﻠﻐـﲏ ﻋـﻦ ﺯﻭﺟـﻚ ﻭﺃﺻـﺤﺎﺑﻪ((؟ ﻓﻜﺮﻫـﺖ ﺃﻥ ﺗﻜـﺬﺏ‬
‫ﻭﻛﺮﻫﺖ ﺃﻥ ﺗﻔﺸﻲ ﺳﺮ ﺯﻭﺟﻬﺎ ‪ ،‬ﻓﻘﺎﻟﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺃﺧﱪﻙ ﻋﺜﻤﺎﻥ ﻓﻘﺪ ﺻﺪﻕ‪ .‬ﻓﺎﻧﺼﺮﻑ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﻓﻠﻤﺎ ﺟﺎﺀ ﻋﺜﻤﺎﻥ ﺃﺧﱪﺗﻪ ﺑﺬﻟﻚ ﻓﺄﺗﻰ ﻫﻮ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﻌﺸﺮﺓ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ :‬ﻓﻘﺎﻝ ﳍﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ))ﺃﱂ ﺃﹸﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﺃﻧﻜﻢ ﺍﺗﻔﻘﺘﻢ ﻋﻠﻰ ﻛﺬﺍ ﻭﻛﺬﺍ(( ﻓﻘﺎﻟﻮﺍ ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﺃﺭﺩﻧﺎ ﺇﻻ ﺍﳋﲑ ﻓﻘﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ))ﺇﱐ ﱂ ﺃﹸﺅﻣ‪‬ﺮ ﺑﺬﻟﻚ((‪ ،‬ﰒ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ‪)) :‬ﺇﻥ ﻷﻧﻔـﺴﻜﻢ ﻋﻠـﻴﻜﻢ ﺣﻘـﺎﹰ ﻓـﺼﻮﻣﻮﺍ ﻭﺃﻓﻄـﺮﻭﺍ‬
‫ﻭﻗﻮﻣﻮﺍ ﻭﻧﺎﻣﻮﺍ ﻓﺈﱐ ﺃﻗﻮﻡ ﻭﺃﻧﺎﻡ ﻭﺃﺻﻮﻡ ﻭﺃﻓﻄﺮ ﻭﺁﻛﻞ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺪﺳﻢ ﻭﺁﰐ ﺍﻟﻨﺴﺎﺀ ﻓﻤـﻦ ﺭﻏـﺐ ﻋـﻦ ﺳـﻨﱵ ﻓﻠـﻴﺲ ﻣـﲏ(( ﰒ ﲨـﻊ‬
‫ﺍﻟﻨﺎﺱ ﻭﺧﻄﺒﻬﻢ ﻓﻘﺎﻝ‪)) :‬ﻣﺎ ﺑﺎﻝ ﺃﻗﻮﺍﻡ ﺣﺮﻣﻮﺍ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﻄﻴﺐ ﻭﺷﻬﻮﺍﺕ ﺍﻟـﺪﻧﻴﺎ ﻭﺇﱐ ﻟـﺴﺖ ﺁﻣـﺮﻛﻢ ﺃﻥ ﺗﻜﻮﻧـﻮﺍ ﻗﺴﻴـﺴﲔ‬
‫ﻭﺭﻫﺒﺎﻧﺎﹰ ﻓﺈﻧﻪ ﻟﻴﺲ ﰲ ﺩﻳﲏ ﺗﺮﻙ ﺍﻟﻠﺤﻢ ﻭﺍﻟﻨﺴﺎﺀ ﻭﻻ ﺍﲣﺎﺫ ﺍﻟﺼﻮﺍﻣﻊ ﻭﺇﻥ ﺳﻴﺎﺣﺔ ﺃﻣﱵ ﻭﺭﻫﺒﺎﻧﻴﺘﻬﻢ ﺍﳉﻬﺎﺩ‪ ،‬ﻭﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﺗـﺸﺮﻛﻮﺍ‬
‫ﺑﻪ ﺷﻴﺌﺎﹰ ﻭﺣﺠ‪‬ﻮﺍ ﻭﺍﻋﺘﻤِﺮﻭﺍ ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺁﺗﻮﺍ ﺍﻟﺰﻛﺎﺓ ﻭﺻﻮﻣﻮﺍ ﺭﻣﻀﺎﻥ ﻭﺍﺳﺘﻘﻴﻤﻮﺍ ﻳـﺴﺘﻘﻢ ﻟﻜـﻢ‪ ،‬ﻓﺈﳕـﺎ ﻫﻠـﻚ ﻣ‪‬ـﻦ ﻛـﺎﻥ ﻗـﺒﻠﹶﻜﻢ‬
‫ﻳﻦ‬ ‫ﺑﺎﻟﺘﺸﺪﻳﺪ ﺷﺪ‪‬ﺩﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﻓﺸﺪ‪‬ﺩ ﺍﷲُ ﻋﻠﻴﻬﻢ ﻓﺘﻠﻚ ﺑﻘﺎﻳﺎﻫﻢ ﰲ ﺍﻟﺪﻳﺎﺭ ﻭﺍﻟﺼﻮﺍﻣﻊ(( ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﺰﻭﺟـﻞ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﴿ َﻳﺎﻳ َ ـﺎ ِ‬
‫اﻟـﺬ ْ َ‬
‫اﷲ ُ ْ‬
‫َﻜﻢ﴾ ﺍﻧﺘﻬﺖ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺧﺎﺯﻥ( ]ﻋﻠﻤﻴﺔ[‬ ‫اﺣﻞ ُ‬ ‫ﻣﻮا ﻃ َ ٰﺒﺖِ َ ۤ‬
‫ﻣﺎ َ َ‬ ‫ﻣﻨﻮا َﻻ ﺗُ َ ُ ْ‬
‫َ ُْ‬

‫‪76‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﺃﻱ ﻻ ﺗﺘﺠﺎﻭﺯﻭﺍ‪١٢.‬ﲨﻞ >‬
‫ﻌﺘﺪواؕ﴾ ﺗﺘﺠﺎوزوا‬ ‫وﻻ َ ْ َ ُ ْ‬ ‫اﺣﻞ اﷲُ ُ ْ‬
‫َﻜﻢ)‪َ َ (٢‬‬ ‫ﻣﻮا ﻃ َ ٰﺒﺖِ )‪ۤ َ (١‬‬
‫ﻣﺎ َ َ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َﻻ ﺗ ُ َ ُ ْ‬ ‫وﻻ ﻳﺄ ﻛﻠﻮا اﻟﻠﺤﻢ وﻻ ﻳﻨﺎﻣﻮا ﻋ اﻟﻔﺮاش ﴿ َﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫)‪(٣‬‬
‫ﺃﻱ ﺑﻘﻮﻟﻪ ½ ﺣﻠ ًٰﻼ ¼‪١٢.‬ﺻﺎﻭﻱ‬
‫ﺣﻠـﻼ ﻃَ ًﺒﺎ﴾ ﻣﻔﻌﻮل)‪ (٤‬واﳉﺎر واﳌﺠﺮور ﻗﺒﻠﻪ ﺣﺎل ﻣﺘﻌﻠﻖ ﺑﻪ‬ ‫ﻠﻮا ِﻣﻤﺎ َر َ َ ُ ُ‬
‫ﻗﻜﻢ اﷲُ َ ٰ ً‬ ‫ﻳﻦ﴿‪َ ﴿ ﴾﴾۸۷‬و ُ ُ ْ‬ ‫ﻳﺤﺐ ْ ُ ْ َ‬
‫اﻟﻤﻌﺘﺪِ ْ َ‬ ‫أﻣﺮ اﷲ ﴿ ِان َ‬
‫اﷲ َﻻ ُ ِ‬
‫>‬

‫ﺑﺎﻟﻠﻐﻮ ِ﴾ اﻟﻜﺎﺋﻦ ﴿ َ ْ ٰ ِ ُ ْ‬
‫اﻳﻤﻨﻜﻢ﴾ ﻫﻮ ﻣﺎ ﻳﺴﺒﻖ)‪ (٧‬إﻟﻴﻪ اﻟﻠﺴﺎن ﻣﻦ‬ ‫ﻣﺆﻣﻨﻮن﴿‪َ ﴿ ﴾﴾۸۸‬ﻻ ُ َ ِ ُ ُ ُ‬
‫ﻳﺆاﺧﺬﻛﻢ اﷲُ ِ ْ‬ ‫اﻟﺬي َا ﺑ ِ ٖ ُ ْ ِ ُ ْ َ‬
‫اﷲ ِ‬‫﴿وا ُﻘﻮا َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﻋﻘﺪﺗ ُُﻢ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ‪ ،‬وﰲ ﻗﺮاءة)‪..... (٨‬‬ ‫ﻏﲑ ﻗﺼﺪ اﳊﻠﻒ ﻛﻘﻮل اﻹﻧﺴﺎن ‪ :‬ﻻ واﷲ وﺑ واﷲ ﴿ َو ٰﻜ ِْﻦ َ ِ ُ ُ ْ‬
‫ﻳﺆاﺧﺬﻛﻢ ِ َﺑﻤﺎ َ َ ْ‬

‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻻ ﺗُ َ ُ ْ‬
‫ﻣﻮا ﻃَ ٰﺒﺖِ ‪ ...‬ﺇﱁ﴾[ ﺃﻱ ﻻ ﺗﻌﺘﻘﺪﻭﺍ ﲢﺮﱘ‪ ‬ﺍﻟﻄﻴﺒﺎﺕ ﺍﳌﺒﺎﺣﺎﺕ ﻓﺈﻥﹼ ﻣ‪‬ﻦ ﺍﻋﺘﻘﺪ ﲢﺮﱘ‪ ‬ﺷﻲﺀ ﺃﹶﺣﻠﱠﻪ ﺍﷲُ ﻓﻘﺪ ﻛﻔﺮ‪ ،‬ﺃﻣ‪‬ﺎ‬ ‫)‪(١‬‬
‫ﺗﺮﻙ‪ ‬ﻟﺬﺍﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺷﻬﻮﺍﺗِﻬﺎ ﻭﺍﻻﻧﻘﻄﺎﻉ‪ ‬ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺘﻔﺮ‪‬ﻍﹸ ﻟﻌﺒﺎﺩﺗﻪ ﻣِﻦ ﻏﲑ ﺇﺿﺮﺍﺭ ﺑﺎﻟﻨﻔﺲ ﻭﻻ ﺗﻔﻮﻳﺖِ ﺣﻖ‪ ‬ﺍﻟﻐﲑ ﻓﻔﻀﻴﻠﺔﹲ ﻻ ﻣﺎﻧِﻊ‪‬‬
‫ﻣﻨﻬﺎ ﺑﻞ ﻣﺄﻣﻮﺭ ﺑِﻬﺎ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻭﻻ ﺗﻌﺘﺪﻭﺍ﴾ ﻳﻌﲏ ﻭﻻ ﺗ‪‬ﺘﺠﺎﻭﺯﻭﺍ ﺍﳊﻼﻝﹶ ﺇﱃ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﻭﻻ ﲡﺒ‪‬ـﻮﺍ ﺃﻧﻔـﺴ‪‬ﻜﻢ ﻓـﺴ‪‬ﻤ‪‬ﻲ ﺟـﺐ‪‬‬
‫ﺍﳌﹶﺬﺍﻛﲑ ﺍﻋﺘﺪﺍﺀً ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﻭﻻ ﺗﻌﺘﺪﻭﺍ ﺑﺎﻹﺳﺮﺍﻑ ﰲ ﺍﻟﻄﻴ‪‬ﺒﺎﺕ‪) .‬ﺧﺎﺯﻥ(‬
‫اﷲ ُ ْ‬
‫َﻜـﻢ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻧﺰﻟﺖ ﻓﻴﻤﻦ ﺣﺮ‪‬ﻡ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﻠﺤﻢ‪ ‬ﺃﻭ ﺍﻟﺘﺰﻭ‪‬ﺝ‪ ‬ﻭﺍﻟﻨ‪‬ﻮﻡ‪ ‬ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ‪ ،‬ﻭﺍﻵﻳﺔﹸ ﺃﺻ ﹲﻞ ﰲ‬ ‫اﺣﻞ ُ‬ ‫ﻣﻮا ﻃ َ ٰﺒﺖِ َ ۤ‬
‫ﻣﺎ َ َ‬ ‫ﻗﻮﻟﻪ‪َ ﴿]:‬ﻻ ﺗُ َ ُ ْ‬ ‫)‪(٢‬‬
‫ﺗﺮﻙ ﺍﻟﺘﻨﻄﱡﻊ ﻭﺍﻟﺘﺸﺪ‪‬ﺩ ﰲ ﺍﻟﺘﻌﺒ‪‬ﺪ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺘﺠﺎﻭ‪‬ﺯ‪‬ﻭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﻋﺘﺪﺍﺀ ﻫﺎﻫﻨﺎ ﻣِﻦ ½ﺍﻋﺘ‪‬ﺪﻯ ﺍﳊﻖ‪ ‬ﺟﺎﻭ‪‬ﺯ‪‬ﻩ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻔﻌﻮﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻧﻪ ﻣﻔﻌﻮﻝﹸ ﴿ﻛﹸﻠﹸﻮ‪‬ﺍ﴾ ﻻ ﺃﻧﻪ ﺻﻔﺔ ﳌﺼﺪﺭ ﳏﺬﻭﻑ ﺃﻱ ½ﺃﹶﻛﻼﹰ ﺣﻼﻻﹰ¼ ﻛﻤـﺎ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻴﻞ‪ ،‬ﻷﻥﹼ ﺍﳊﺬﻑ ﺧﻼﻑ‪ ‬ﺍﻟﻈﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿]:‬ﻻ ﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﻟﻠﻐﻮ﴾[ ﺗﻘﺪﻡ ﰲ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺯﻳﺎﺩﺓﹸ ﺍﻟﻜﹶﻔﹼـﺎﺭﺓ ﰲ ﺍﻟـﻴﻤﲔ ﻭﻫـﻲ ﺇﻃﻌـﺎﻡ ﻋـﺸﺮﺓ ﻣـﺴﺎﻛﲔ ﻣِـﻦ‬ ‫)‪(٥‬‬
‫ﺃﻭﺳﻂ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﻛِﺴﻮﺗ‪‬ﻬﻢ ﻣﺎ ﻳﺴﻤﻰ ﻛﺴﻮﺓﹰ ﺃﻭ ﻋﺘﻖ‪ ‬ﺭﻗﺒﺔ ﻭﺃﻥﹼ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺘﺨﻴﲑ ﻓﺈﻥ ﻋﺠﺰ ﻋـﻦ ﺃﺣـﺪ ﺍﻟﺜﻼﺛـﺔ ﻓـﺼﻴﺎﻡ ﺛﻼﺛـﺔ ﺃﻳـﺎﻡ‪،‬‬
‫ﻭﺇﻃﻼﻗﻬﺎ ﻳﺪﻝﹼ ﻋﻠﻰ ﺇﺟﺰﺍﺀ ﺍﳌﺘﺘﺎﺑِﻌﺔ ﻭﺍﳌﺘﻔﺮ‪‬ﻗﺔ‪ .‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﳌﹼﺎ ﻧﺰﻟﺖ ﺁﻳﺔ ﺍﻟﻜﹶﻔﹼﺎﺭﺓ ﻗﺎﻝ ﺣﺬﻳﻔﺔﹸ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﳓﻦ ﺑﺎﳋﻴـﺎﺭ؟‬
‫ﻗﺎﻝ ½ﺃﻧﺖ ﺑﺎﳋﻴﺎﺭ ﺇﻥ ﺷﺌﺖ‪ ‬ﺃﻋﺘﻘﺖ‪ ‬ﻭﺇﻥ ﺷﺌﺖ‪ ‬ﻛﺴﻮﺕ‪ ‬ﻭﺇﻥ ﺷﺌﺖ‪ ‬ﺃﻃﻌﻤﺖ‪ ‬ﻓﻤ‪‬ﻦ ﱂ ﳚﺪ ﻓﺼﻴﺎﻡ‪ ‬ﺛﻼﺛﺔ ﺃﻳﺎﻡ¼‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻜﺎﺋﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺘﻌﻠﱠﻖ ﺻﻔﺔ ½ﻟﻠﻐﻮ¼ ﻻ ﺣﺎﻝ ﻣﻨﻪ ﻛﻤﺎ ﻗﻴﻞ‪ ،‬ﻷﻧـﻪ ﻻ ﻣﻌـﲎ ﻟﻠﺘﻘﻴﻴـﺪ ﺍﻟـﺬﻱ‬ ‫)‪(٦‬‬
‫ﻫﻮ ﻣﺪﻟﻮﻝ ﺍﳊﺎﻝ ﻓﺘﺄﻣ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﻮ ﻣﺎ ﻳﺴﺒﻖ‪ ...‬ﺇﱁ[ ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻭﺃﻣﺎ ﻋﻨﺪ ﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔـﺔ ﻋﻠﻴﻬﻤـﺎ ﺍﻟﺮﲪـﺔﹸ ﻓـﺎﻟﻠﻐﻮ ﺃﻥ ﻳ‪‬ﺤﻠـﻒ‬ ‫)‪(٧‬‬
‫ﻋﻠﻰ ﻇﻨ‪‬ﻪ ﻓﻴﺘﺒﻴ‪‬ﻦ‪ ‬ﺧﻼﻓﹸﻪ ﻭﻫﺬﺍ ﰲ ﻏﲑ ﺍﻟﻄﻼﻕ ﻭﺃﻣﺎ ﻫﻮ ﻓﻼ ﻳ‪‬ﻨﻔﻊ ﻓﻴﻪ ﺍﻟﻠﻐ ‪‬ﻮ‪ ،‬ﻭﺍﻟﻠﻐﻮ ﻋﻨﺪ ﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺮﲪـﺔ ﺗ‪‬ﻜﹶﻔﱠـﺮ ﺇﻥ‬
‫ﺗ‪‬ﻌﻠﱠﻘﺖ ﲟﺴﺘﻘﺒﻞ ﻓﻘﻂﹼ ﻻ ﺇﻥ ﺗ‪‬ﻌﻠﱠﻘﺖ ﲝﺎﻝ ﺃﻭ ﻣﺎﺽٍ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓ[ ﻭﺍﻟﺜﻼﺛﺔﹸ ﺳﺒﻌﻴﺔﹲ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺘﺨﻔﻴﻒ‪ ‬ﻓﻬﻮ ﺍﻷﺻﻞ ﻭﺃﻣﺎ ﺍﻟﺘﺸﺪﻳﺪ‪ ‬ﻓﻴﺤﺘﻤﻞ ﺃﻭﺟ‪‬ﻬﺎﹰ؛ ﺃﺣﺪﻫﺎ ﺃﻧـﻪ ﻟﻠﺘﻜـﺜﲑ ﻷﻥﹼ ﺍﳌﺨﺎﻃﹶـﺐ‬ ‫)‪(٨‬‬
‫ﺑﻪ ﲨﺎﻋﺔﹲ ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﲟﻌﲎ ﺍ‪‬ﺮ‪‬ﺩ ﻓﻴﻮﺍﻓﻖ ﺍﻟﻘﺮﺍﺀﺓﹶ ﺍﻷُﻭﱃ‪ ،‬ﻭﳓﻮ‪‬ﻩ ½ﻗﹶﺪ‪‬ﺭ‪ ‬ﻭﻗﹶﺪ‪‬ﺭ‪ ،¼‬ﻭﺍﻟﺜﺎﻟﺚ ﺃﻧﻪ ﻳﺪﻝﹼ ﻋﻠﻰ ﺗﻮﻛﻴﺪ ﺍﻟـﻴﻤﲔ ﳓـﻮ ½ﻭﺍﷲ‬
‫ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ¼‪ ،‬ﻭﺃﻣﺎ ﴿ﻋﺎﻗﺪﰎ﴾ ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﲎ ﺍ‪‬ﺮ‪‬ﺩ ﳓﻮ½ﺟﺎﻭﺯﺕ‪ ‬ﺍﻟﺸﻲﺀَ ﻭﺟ‪‬ﺰﺗ‪‬ﻪ¼‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺑﺎﺑﻪ ﻭﺇﻟﻴﻪ‬
‫ﻳﺸﲑ ﺻ‪‬ﻨﻴﻊ‪ ‬ﺍﳌﻔﺴ‪‬ﺮ ﺣﻴﺚ ﻗﺎﻝ ½ﻋﻠﻴﻪ¼‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺪ‪‬ﺭﻩ ﺭﺍﺟﻊ ﻟﻘﺮﺍﺀﺓ ﴿ﻋﺎﻗﺪﰎ﴾‪ ،‬ﻭﺍﳌﻌﲎ‪½ :‬ﲟـﺎ ﻋﺎﻗـﺪﰎ ﻋﻠﻴـﻪ ﺍﻷﳝـﺎﻥﹶ¼ ﻓﻌ‪‬ـﺪ‪‬ﻱ‬
‫‪Å‬‬
‫‪77‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻗﺒﻞ‪١٢.‬‬
‫ﻣـﺴ ِﻜ ْ َ ﴾ ﻟﻜـﻞ‬ ‫ﻓﻜ َ ﺗُ ﴾ أي اﻟﻴﻤﲔ إذا ﺣﻨﺜﺘﻢ ﻓﻴﻪ ﴿ ِ ْ َ ُ‬
‫اﻃﻌﺎم َﻋـ َ َ ة ِ َ ٰ‬
‫)‪(٢‬‬ ‫?‬
‫اﻻﻳﻤﻦ﴾ ﻋﻠﻴﻪ)‪ (١‬ﺑﺄن ﺣﻠﻔﺘﻢ ﻋﻦ ﻗﺼﺪ ﴿ َ َ‬ ‫ﻋﺎﻗﺪﺗﻢ ﴿ ْ َ ْ ٰ َ‬
‫ﻛﺴﻮﺗ ُ ُ ْﻢ﴾ ﲟﺎ ﻳﺴ ّ ﻛﺴﻮة‬ ‫ﻠﻴﻜﻢ﴾ أي أ َﻗﺼﺪه وأ َﻏﻠﺒﻪ ﻻ أﻋﻼه وﻻ أدﻧﺎه ﴿ َ ْاو ِ ْ َ‬ ‫ِﻤﻮن﴾ ﻣﻨﻪ ﴿اَ ْ ِ ْ ُ ْ‬ ‫اوﺳﻂ َﻣﺎ ُ ْﺗﻄﻌ ُ ْ َ‬ ‫ﻣﺴﻜﲔ ﻣﺪ ﴿ ِ ْ‬
‫ﻣﻦ َ ْ َ ِ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﻛﻘﻤﻴﺺ وﻋﻤﺎﻣﺔ)‪(٥‬وإزار وﻻ ﻳﻜﻔﻲ دﻓﻊ ﻣﺎ ذﻛﺮ إﱃ ﻣﺴﻜﲔ واﺣﺪ وﻋﻠﻴﻪ اﻟﺸﺎﻓﻌﻲ)‪ْ َ ﴿ (٦‬او َﺗ ْ ِ ْﻳﺮُ﴾ ﻋﺘﻖ ﴿ َ َ َ ٍ‬
‫رﻗﺒﺔ﴾ ﻣﺆﻣﻨﺔ ﻛﻤﺎ‬
‫ــﺔ َاﻳـ ٍ‬
‫ــﺎمؕ﴾‬ ‫ــﺼﻴﺎم َ ٰ َ‬
‫ﺛﻠﺜـ ِ‬ ‫ﳑــﺎ ذﻛــﺮ ﴿ َﻓـ ِ َ ُ‬ ‫ـﺪا‬ ‫ـ‬ ‫ﺣ‬ ‫وا‬ ‫﴾‬ ‫ــﺪ‬
‫ْ‬ ‫ـ‬ ‫ِ‬ ‫ﻳﺠ‬‫َ‬ ‫ــﻢ‬
‫ْ‬ ‫ـ‬ ‫ﻟ‬ ‫ــﻦ‬
‫ْ‬ ‫ـ‬ ‫ﻓﻤ‬
‫َ‬ ‫َ‬ ‫﴿‬ ‫ـﺪ‬ ‫ـ‬ ‫ﻴ‬‫اﳌﻘ‬ ‫ﰲ ﻛﻔــﺎرة اﻟﻘﺘــﻞ واﻟﻈﻬــﺎر ﲪــﻼ ﻟﻠﻤﻄﻠــﻖ)‪ (٧‬ﻋــ‬
‫ّ‬ ‫‪٢‬‬

‫ْـﺘﻢ﴾ وﺣﻨﺜـﺘﻢ‬ ‫اذا َﺣ َﻠﻔ ُ ْ‬ ‫ذﻟـ َ ﴾ اﳌـﺬﻛﻮر ﴿ َﻛـ َ ةُ َ ْ ٰ ِ ُ ْ‬

‫اﻳﻤـﻨﻜﻢ ِ َ‬ ‫ﻛﻔﺎرﺗﻪ)‪،(٨‬وﻇﺎﻫﺮه أﻧﻪ ﻻ ﻳﺸﺘـﺮط اﻟﺘﺘـﺎﺑﻊ وﻋﻠﻴـﻪ اﻟـﺸﺎﻓﻌﻲ)‪ِ ٰ ﴿ (٩‬‬
‫)‪(١٠‬‬
‫‪٢‬‬

‫ﺑـ½ﻋﻠﻰ¼ ﻟﺘﻀﻤ‪‬ﻨﻪ ﻣﻌﲎ ½ﻋﺎﻫﺪﰎ¼‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﲟـﺎ ﻋﺎﻫـﺪ ﻋﻠﻴـﻪ ﺍﷲ﴾ ]ﺍﻟﻔـﺘﺢ‪ ،[١٠:‬ﰒﹼ ﺍﺗـﺴﻊ ﻓﺤـﺬﻑ ﺍﳉـﺎﺭ‪ ‬ﺃﻭ‪‬ﻻﹰ ﻓﺎﺗ‪‬ـﺼﻞ‬
‫ﺍﻟﻀﻤﲑ‪ ‬ﺑﺎﻟﻔﻌﻞ ﻓﺼﺎﺭ ½ﲟﺎ ﻋﺎﻗﺪﲤﻮﻩ ﺍﻷﳝﺎﻥ¼ ﰒ ﺣﺬﻑ ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﺋـﺪ ﻣـﻦ ﺍﻟـﺼﻠﺔ ﺇﱃ ﺍﳌﻮﺻـﻮﻝ ﻭﻫـﺬﺍ ﻛﻠﹼـﻪ ﻣـﺒﲏ‪ ‬ﻋﻠـﻰ ﺃﻥﹼ ﻣـﺎ‬
‫ﻣﻮﺻﻮﻝ ﺍﲰﻲ‪ ‬ﻭﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻣﺼﺪﺭﻳﺔ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺜﻼﺛـﺔ ﻭﺟـﺮﻯ ﻋﻠﻴـﻪ "ﺃﺑـﻮ ﺍﻟـﺴﻌﻮﺩ" ﻭﻧـﺼ‪‬ﻪ‪½ :‬ﻭﻟﻜـﻦ ﻳﺆﺍﺧـﺬﻛﻢ ﲟـﺎ‬
‫ﻋﻘﺪﰎ ﺍﻷﳝﺎﻥﹶ¼ ﺃﻱ ﺑِﺘﻌﻘﻴﺪِﻛﻢ ﺍﻷﳝﺎﻥﹶ ﻭﺗﻮﺛﻴﻘِﻬﺎ ﻋﻠﻴـﻪ ﺑﺎﻟﻘـﺼﺪ ﻭﺍﻟﻨﻴ‪‬ـﺔ‪ ،‬ﻭﺍﳌﻌـﲎ‪½ :‬ﻭﻟﻜـﻦ ﻳﺆﺍﺧـﺬﻛﻢ ﲟـﺎ ﻋﻘـﺪﲤﻮﻩ ﺇﺫﺍ ﺣﻨﺜـﺘﻢ ﺃﻭ‬
‫ﺑﻨﻜﺚ ﻣﺎ ﻋﻘﺪﰎ¼‪ ،‬ﻓﺤ‪‬ﺬﻑ ﻟﻠﻌِﻠﻢ ﺑﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻴﻪ[ ﺇﳕﺎ ﻗﺪﺭ ½ﻋﻠﻴﻪ¼ ﻷﻥ ﴿ﻣﺎ﴾ ﻣﻮﺻﻮﻟﺔ ﻓﻼ ﺑﺪ‪ ‬ﻣِﻦ ﻋﺎﺋﺪ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺫﺍ ﺣﻨﺜﺘﻢ ﻓﻴﻪ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻷﻥﹼ ﻧ‪‬ﻔﺲ ﺍﻟﻴﻤﲔ ﻻ ﻳ‪‬ﻮﺟِﺐ ﺍﻟﻜﻔﺎﺭﺓﹶ ﺑﻞ ﺣِﻨﺜﹸﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺪ‪ [‬ﻭﻋﻨﺪﻧﺎ ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺑ‪‬ﺮ‪ ‬ﺃﻭ ﺻﺎﻉ ﻣﻦ ﺷﻌﲑ ﺃﻭ ﻗﻴﻤﺔﹸ ﺫﻟﻚ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ ﺻـ ‪] (٦١‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻨﻪ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺍﳌﻔﻌﻮﻝِ ﺍﻟﺜﺎﱐ ﻟِـ﴿ﺗ‪‬ﻄﹾﻌِﻤ‪‬ﻮ‪‬ﻥﹶ﴾‪ ،‬ﻭ﴿ﺃﻫﻠﻴﻜﻢ﴾ ﻣﻔﻌﻮﻟﹸﻪ ﺍﻷﻭ‪‬ﻝﹸ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻋِﻤﺎﻣﺔ[ ﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻤﺎﻣﺔ ﻗﺪ ‪‬ﺭﻫﺎ ﻗﹶﺪﺭ‪ ‬ﺇﺯﺍﺭِ ﺍﻟﺴﺎﺑﻎ ﺃﻭ ﻣﺎ ﻳﻘﻄﻊ ﻗﻤﻴﺼﺎ ﻳ‪‬ﺠﺰٰﻯ ﻭﺇﻻﹼ ﱂ ﻳ‪‬ﺠـﺰِﻩ ﻣـﻦ ﺍﻟﻜـﺴﻮﺓ‪.‬‬ ‫)‪(٥‬‬
‫)ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ[ ﻭﺃﻣﺎ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻴﺠﻮﺯ ﺻ‪‬ﺮﻑ ﻃﻌﺎﻡِ ﻋﺸﺮﺓِ ﻣﺴﺎﻛﲔ‪ ‬ﺇﱃ ﻣﺴﻜﲔٍ ﻭﺍﺣﺪٍ ﰲ ﻋ‪ ‬‬
‫ﺸﺮ‪‬ﺓِ ﺃﻳ‪‬ﺎﻡ‪.‬‬ ‫)‪(٦‬‬
‫ﻭﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ‪ :‬ﻭﻟﻮ ﺩﻓﻊ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﻋﺸﺮ‪ ‬ﺩﻓﻌﺎﺕٍ ﻻﳚﻮﺯ ﺇﻻ ﻋﻦ ﻳﻮﻡ ﻭﺍﺣﺪ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ‪ ،‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﲪﻼ ﻟﻠﻤﻄﻠﻖ[ ﺃﻱ ﻫﻨﺎ‪½ ،‬ﻋﻠﻰ ﺍﳌﻘﻴ‪‬ﺪ¼ ﺃﻱ ﰲ ﻛﻔﹼﺎﺭﺓ ﺍﻟﻘﺘﻞ ﲨﻌﺎﹰ ﺑﲔ ﺍﻟﺪﻟﻴﻠﹶﲔ ﻛﻤﺎ ﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔﹸ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ‬ ‫)‪(٧‬‬
‫ﺣﻨﻴﻔﺔﹶ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ُﻻ ﻳ‪‬ﺤﻤ‪‬ﻞ ﺍﳌﻄﻠﻖ‪ ‬ﻋﻠﻰ ﺍﳌﻘﻴ‪‬ﺪ ﻻﺧﺘﻼﻑ ﺍﻟـﺴﺒﺐ ﻓﻴ‪‬ﺒﻘـﻰ ﺍﳌﻄﻠـﻖ‪ ‬ﻋﻠـﻰ ﺇﻃﻼﻗـﻪ‪ ،‬ﻓﻴﺠـﻮﺯ ﻋﺘـﻖ ﺍﻟﻜـﺎﻓﺮﺓ ﺇﻻﹼ ﰲ‬
‫ﺍﻟﻘﺘﻞ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﹶﻔﹼﺎﺭﺗ‪‬ﻪ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﺼﻴﺎﻡ﴾ ﻣﺒﺘﺪﺃ ﻭﺍﳋﱪ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﻛﻔﺎﺭﺗﻪ¼ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﳉﺰﺍﺀَ ﻻ ﻳﻜـﻮﻥ ﺇﻻ‬ ‫)‪(٨‬‬
‫ﲨﻠﺔ‪ ،‬ﻭﰲ "ﺍﳉﹶﻤﻞ" ﺃﻥ ﻗﻮﻟﻪ ﴿ﻓﺼﻴﺎﻡ﴾ ﺧﱪ‪ ‬ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ ﻳﺸﺘﺮﻁ ﺍﻟﺘﺘﺎﺑﻊ ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ[ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺘﺘﺎﺑﻊ‪ ‬ﺷﺮﻁ ﺑﺪﻟﻴﻞ ﻗﺮﺍﺀﺓِ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‪:‬‬ ‫)‪(٩‬‬
‫﴿ﻓﺼﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳ‪‬ﺎﻡ ﻣﺘﺘﺎﺑﻌﺎﺕ﴾‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻭﺣﻨﺜﺘﻢ[ ﻗﺪ ﻣﺮ‪ ‬ﻭﺟﻬ‪‬ﻪ ﺁﻧﻔﺎﹰ ﰲ ﻗﻮﻟﻪ ½ﺇﺫﺍ ﺣﻨﺜﺘﻢ ﻓﻴﻪ¼‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﻧـــــــــــــــــ‬

‫واﺣﻔﻈﻮا َ ْ ٰ َ ُ ْ‬
‫اﻳﻤﻨﻜﻢؕ﴾ أن ﺗﻨﻜﺜﻮﻫﺎ)‪ (١‬ﻣﺎ ﻟﻢ ﺗﻜﻦ)‪ (٢‬ﻋ ﻓﻌﻞ ﺑﺮ أو إﺻـﻼحﺑـﲔ اﻟﻨـﺎس ﻛﻤـﺎ ﰲ ﺳـﻮرة اﻟﺒﻘـﺮة ﴿ َﻛـﺬٰ ﻟ ِ َ ﴾ أي‬ ‫﴿َ َْ ُ‬
‫ﻧـــــــ ﻳﻜﻦ‬

‫ﻳﻦ َ ُ‬
‫ﻣﻨـﻮا ِ َ‬
‫اﻧﻤـﺎ ْ َ ْ‬
‫اﻟﺨﻤـﺮُ﴾‬ ‫ون ﴿‪ ﴾﴾۸۹‬ــﻪ ﻋـ ذﻟـﻚ ﴿ َﻳﺎﻳ َ ـﺎ ِ‬
‫اﻟـﺬ ْ َ‬ ‫َﻜﻢ ٰﻳﺘ ِ ٖ َ َ ُ ْ‬
‫ﻟﻌﻠﻜﻢ َ ْـﺸ ُ ُ ْ َ‬ ‫ﻣﺜﻞ ﻣﺎ ﺑﲔ ﻟﻜﻢ ﻣﺎ ذﻛﺮ ﴿ ُ َﻳﺒ ُ اﷲُ ُ ْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ِﺟـﺲ﴾‬‫واﻻزﻟـﻢ﴾ ﻗـﺪاح اﻻﺳﺘﻘـﺴﺎم ﴿ر ْ ٌ‬ ‫واﻻ َ ْ َ ُ‬

‫ـﺼﺎب﴾ اﻷﺻـﻨﺎم ﴿ َ ْ َ ْ ٰ ُ‬ ‫واﻟﻤﻴـ ِ ُ ﴾ اﻟﻘﻤـﺎر ﴿ َ ْ‬‫اﳌﺴﻜﺮ اﻟﺬي ﳜـﺎﻣﺮ اﻟﻌﻘـﻞ ﴿ َ ْ َ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫اﻟﺸﻴﻄﻦ﴾ اﻟﺬي ﻳﺰﻳﻨﻪ)‪........................................................(١٠)(٩‬‬

‫ﻋﻤﻞ ْ ٰ ِ‬ ‫ﺧﺒﻴﺚ ﻣﺴﺘﻘﺬر ﴿ ْ‬
‫ﻣﻦ َ َ ِ‬
‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻥ ﺗﻨﻜﺜﻮﻫﺎ[ ﺃﻱ ﻋﻦ ﺃﻥ ﺗﻨﻜﺜﻮﻫﺎ ﻭﺍﻟﻨﻜﺚ ﺍﻟﻨﻘﺾ‪ ‬ﻭﻫﻮ ﺍﳊﻨﺚ ﻛﺄﻥ ﳛﻠﻒ ﻋﻠﻰ ﻓﻌـﻞ ﻓﻠـﻢ ﻳﻔﻌـﻞ ﺃﻭ ﻋﻠـﻰ ﻋ‪‬ﺪ‪‬ﻣـﻪ ﻓﻴﻔﻌـﻞ‬ ‫)‪(١‬‬
‫ﻭﻧﻜﺚ ﻣﻦ ﺑﺎﺏ ﻧﺼﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫انﺗَ َـ ْوا َ َ ُ ْ‬
‫وﺗﺘﻘـﻮا‬ ‫ﺿـﺔ َ ْ ٰ ِ ُ ْ‬
‫ﻻﻳﻤـﻨﻜﻢ َ ْ‬ ‫اﷲ ُ ْ َ ً‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﱂ ﻳﻜﻦ[ ﺃﻱ ﻓﺎﳊﻨﺚ ﺃﹶﻓﻀ ﹸﻞ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ "ﺍﻟﺒﻘﺮﺓ" ﺃﻱ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ‪َ ﴿ :‬و َﻻ َ ْ َ ُ‬
‫ﺗﺠﻌﻠـﻮا َ‬ ‫)‪(٢‬‬
‫اﻟﻨﺎسؕ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ ،[٢٢٤:‬ﻓﻤﻦ ﺣﻠﻒ ﻋﻠﻰ ﺷﻲﺀ ﻭﻛﺎﻥ ﻓﻌﻠﻪ ﺧﲑ ﻣﻦ ﺗﺮﻛﻪ ﻓﺎﻷﻓﻀﻞ ﺣﻨﺜﻪ ﻛﻤﺎ ﻛـﺎﻥ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ‬ ‫ِ‬ ‫َو ُ ْ ِ ُ ْ‬
‫ﺼﻠﺤﻮا ﺑَ ْ َ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻳﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻣﺎ ﺫﻛﺮ¼ ﺃﻱ ﻭﻫﻮ ﺣ‪‬ﻜﻢ ﺍﻟﻴﻤﲔ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻋﻠﻰ ﺫﻟﻚ¼ ﺃﻱ ﺍﻟﺒﻴﺎﻥِ ﻓﺈﻧﻪ ﻣِﻦ ﺃﹶﻋ ﹶﻈﻢِ ﺍﻟﻨ‪‬ﻌ‪‬ﻢ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣِﺜﻞﹸ ﻣﺎ ﺑ‪‬ﻴﻦ‪..‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﺍﻷﻭ‪‬ﻝ ﺃﻥﹼ ﺍﻟﻜﺎﻑ ﰲ ﻣﻮﺿِﻊ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﳌﺼﺪﺭ ﳏـﺬﻭﻑ ﺗﻘـﺪﻳﺮﻩ‬ ‫)‪(٣‬‬
‫½ﻳﺒﲔ ﻟﻜﻢ ﺍﻵﻳﺎﺕِ ﺗﺒﻴﻴﻨﺎﹰ ﻣِﺜﻞﹶ ﻫﺬﺍ ﺍﻟﺘﺒﻴﲔِ¼‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺃﻥﹼ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﲨﻴﻊ‪ ‬ﻣﺎ ﺫﹸﻛﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳﺂﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ﴾[ ﳌﺎ ﻧﺰﻟﺖ ﴿ﻳﺂﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﲢﺮﻣﻮﺍ ﻃﻴﺒﺎﺕ ﻣﺎ ﺃﺣﻞ ﺍﷲ ﻟﻜﻢ‪ ﴾...‬ﺇﱁ ]ﺍﳌﺎﺋﺪﺓ‪ [٨٧:‬ﻭﻗﻮﻟﹸـﻪ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫﴿ﻭﻛﻠﻮﺍ ﳑﺎ ﺭﺯﻗﻜﻢ ﺍﷲ‪ ﴾...‬ﺇﱁ ]ﺍﳌﺎﺋﺪﺓ‪ [٨٨ :‬ﻭﻛﺎﻧﺖ ﺍﳋﻤﺮ‪ ‬ﻭﺍﳌﻴﺴِﺮ‪ ‬ﳑﺎ ﻳ‪‬ـﺴﺘﻄﺎﺏ‪ ‬ﻋﻨـﺪ‪‬ﻫﻢ ﺑـﻴ‪‬ﻦ ﺍﷲُ ﺗﻌـﺎﱃ ﰲ ﻫـﺬﻩ ﺍﻵﻳـﺔ‬
‫ﺃ‪‬ﻤﺎ ﻏﲑ‪ ‬ﺩﺍﺧﻠﹶﲔ ﰲ ﲨﻠﺔ ﺍﻟﻄﻴﺒﺎﺕ ﺃﻱ ﺍﳊﻼﻻﺕِ ﺑﻞ ﳘﺎ ﻣِﻦ ﲨﻠﺔ ﺍﳌﹸﺤﺮ‪‬ﻣﺎﺕ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﳕﺎ ﺍﳋﻤﺮ﴾[ ﺍﻵﻳﺔ‪ ،‬ﺃﺻـﻞ ﰲ ﲢـﺮﱘ ﺍﳋﻤـﺮ ﻭﻛـﻞﱢ ﻣـﺴﻜﺮٍ ﻗﻠـﻴﻼ ﻛـﺎﻥ ﺃﻭ ﻛـﺜﲑﺍ ﻭﺍﻟﻘِﻤـﺎﺭِ ﺑﺄﻧﻮﺍﻋِـﻪ‪ ،‬ﻭﺍﺳـﺘ‪‬ﺪﻝﹼ ﺑﻘﻮﻟـﻪ‬ ‫)‪(٥‬‬
‫﴿ﺭﺟﺲ﴾ ﻋﻠﻰ ﻧ‪‬ﺠﺎﺳﺔ ﺍﳋﻤﺮ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺃﻥﹼ ﺍﻟﻨﺮﺩ ﻣِﻦ ﺍﳌﹶﻴﺴِﺮ‪ ،‬ﻭﻋﻦ ﻋﻠﻲ‪ :‬ﺍﻟﺸﻄﺮﻧﺞ ﻣﻦ ﺍﳌﻴﺴﺮ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺴﻜﺮ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺬﻫﺒﻪ ﻣِﻦ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳋﻤﺮ ﻛﻞ ﻣ‪‬ﺴﻜﺮ ﻋﻠﻰ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﺃﻣﺎ ﻋﻨﺪﻧﺎ ﻓﺎﳋﻤﺮ ﻫﻲ ﺍﻟﻨ‪‬ـﻲﺀ ﻣـﻦ‬ ‫)‪(٦‬‬
‫ﻣﺎﺀ ﺍﻟﻌﻨﺐ ﺇﺫﺍ ﻏﻼ ﻭﺍﺷﺘﺪ‪ ‬ﻭﻗﺬﻑ ﺑﺎﻟﺰﺑﺪ‪ .‬ﻭﺗﻔﺼﻴﻠﻪ ﺃ‪‬ﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺗﻌﺮﻳﻒ ﺍﳋﻤﺮ ﻣﺎ ﻫﻲ؟ ﻓﻘﺎﻝ ﺃﺑـﻮ ﺣﻨﻴﻔـﺔ ‪ :‬ﺍﳋﻤـﺮ ﺍﻟـﺸﺮﺍﺏ ﺍﳌـﺴﻜﺮ‬
‫ﻣﻦ ﻋﺼﲑ ﺍﻟﻌﻨﺐ ﻓﻘﻂ ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﺴﻜﺮ ﻣﻦ ﻏﲑﻩ ﻛﺎﻟﺸﺮﺍﺏ ﻣﻦ ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟـﺸﻌﲑ ‪ ،‬ﻓـﻼ ﻳـﺴﻤﻰ ﲬـﺮﺍﹰ ﺑـﻞ ﻳ‪‬ـﺴﻤﻰ ﻧﺒﻴـﺬﺍﹰ ‪ .‬ﻭﻫـﺬﺍ ﻣـﺬﻫﺐ‬
‫ﺍﻟﻜﻮﻓﻴﲔ ﻭﺍﻟﻨﺨﻌﻲ ﻭﺍﻟﺜﻮﺭﻱ‪ .‬ﻭﺫﻫﺐ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﺇﱃ ﺃﻥ ﺍﳋﻤﺮ ﺍﺳﻢ ﻟﻜـﻞﹼ ﺷـﺮﺍﺏ ﻣـﺴﻜﺮ‪ ،‬ﺳـﻮﺍﺀٌ ﻛـﺎﻥ ﻣـﻦ ﻋـﺼﲑ‬
‫ﺍﻟﻌﻨﺐ ﺃﻭ ﺍﻟﺘﻤﺮ ﺃﻭ ﺍﻟﺸﻌﲑ ﺃﻭ ﻏﲑﻩ ﻭﻫﻮ ﻣﺬﻫﺐ ﺟ‪‬ﻤﻬﻮﺭ ﺍﶈﺪ‪‬ﺛﲔ ﻭﺃﻫﻞ ﺍﳊﺠﺎﺯ‪) .‬ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ ﺻـ ‪] (٢٦٩‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺭِﺟﺲ﴾[ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﻋﻦ ﺍﻷﺭﺑﻌﺔ ﻓﻼ ﺣﺬﻑ‪ ‬ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻣ‪‬ﺴﺘﻘﺬﹶﺭ‪ ¼‬ﺃﻱ ﻳ‪‬ﻌ‪‬ﺪ‪‬ﻩ ﺃﺻﺤﺎﺏ‪ ‬ﺍﻟﻌ‪‬ﻘﻮﻝ ﻗﺒﻴﺤﺎﹰ ﻳ‪‬ﻨﺒﻐﻲ ﺍﻟﺘﺒﺎﻋﺪ‪ ‬ﻋﻨﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺴﺘﻘﺬﹶﺭ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ﴿ﺍﻟﺮﺟﺲ﴾ ﻣﺎ ﻳ‪‬ﺴﺘﻘﺬﺭﻩ ﺍﻟﻌﻘﻞﹸ ﻻ ﻣﺎ ﻳﺴﺘﻘﺬﺭﻩ ﺍﻟﻄﺒﻊ‪ ‬ﻛﺎﻷﳒﺎﺱ ﺍﻟﻈﺎﻫﺮﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻱ ﻳ‪‬ﺰ‪‬ﻳ‪‬ـﻨ‪‬ﻪ[ ﺃﻱ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳ‪‬ﺰ‪‬ﻳ‪‬ـﻨ‪‬ﻬﺎ ﻟﻠﻨﻔﺲ ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﺑﻌﻤﻠﻪ ﻣﺎ ﻳ‪‬ﻌﻤﻠﹸﻪ ﺑِﻴﺪِﻩ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻱ ﻳﺰﻳﻨﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﺟﻌﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀَ ﻋﻤﻼ ﻟﻠﺸﻴﻄـٰﻦ ﻣ‪‬ـﻊ‪ ‬ﺃ‪‬ـﺎ ﺃﻋﻴـﺎﻥ ﳎـﺎﺯﺍﹰ ﺑﻌ‪‬ﻼﻗـﺔ ﺃﻥﹼ ﻋﻤـﻞﹶ ﺍﻟـﺸﻴﻄﻦ ﺃﻱ‬
‫ﺗﺰﻳﻴﻨ‪‬ﻪ ﺳﺒﺐ ﳍﺎ‪) .‬ﺷِﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ‪،‬ﺻـ‪] (٥٤٠‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ان‬
‫ﻄﻦ َ ْ‬ ‫اﻟﺸﻴ ٰ ُ‬
‫ﻳﺪ ْ‬ ‫ْﻠﺤﻮن ﴿‪َ ِ ﴿﴾﴾۹۰‬‬
‫اﻧﻤﺎ ُﻳﺮ ِ ْ ُ‬ ‫ﻨﺒﻮہُ﴾ أي اﻟﺮﺟﺲ اﳌﻌﱪ ﺑﻪ ﻋﻦ ﻫﺬه اﻷﺷﻴﺎء أن ﺗﻔﻌﻠﻮه ﴿ َ َ ُ ْ‬
‫ﻟﻌﻠﻜﻢ ُ ﻔ ِ ُ ْ َ‬ ‫ﻓﺎﺟ َ ِ ُ ْ‬
‫﴿َ ْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺼﺪﻛﻢ﴾ ﺑﺎﻻﺷﺘﻐﺎل ﺑﻬﻤﺎ‬ ‫واﻟﻤﻴ ِ ِ ﴾ إذا أﺗﻴﺘﻤﻮﳘﺎ ﳌﺎ ﳛﺼﻞ ﻓﻴﻬﻤﺎ ﻣﻦ اﻟﺸﺮ واﻟﻔﱳ ﴿ َو َ ُ ُ ْ‬
‫اﻟﺨﻤﺮ ِ َ ْ َ ْ‬ ‫اﻟﻌﺪوة َ ْ َ ْ َ ٓ َ‬
‫واﻟﺒﻐﻀﺎء ِ ْ َ ْ‬ ‫ْﻳﻮﻗ ِ َﻊ َﺑ ْ َ ُ ُ‬
‫ﻨﻜﻢ ْ َ ٰ َ َ‬
‫)‪(٥‬‬

‫اﻟﺼﻠﻮة ِ﴾)‪ (٦‬ﺧﺼﻬﺎ ﺑﺎﻟﺬﻛﺮ)‪... ................................................................ (٧‬‬

‫وﻋﻦ ٰ‬‫ﻋﻦ ذ ِ ْ ِ اﷲ ِ َ َ ِ‬
‫﴿َ ْ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﺮﺟﺲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﻣﺎ ﳜﺘﻠﺞ ﺑﺎﳋﺎﻃﺮ ﻣﻦ ﺃﻥ ﺍﻟﻀﻤﲑ ﺍﳌﻔﺮﺩ ﰲ ﻗﻮﻟﻪ ﴿ﻓﺎﺟﺘﻨﺒﻮﻩ﴾ ﻛﻴـﻒ ﻳـﺼﺢ ﺃﻥ ﻳﺮﺟِـﻊ‬ ‫)‪(١‬‬
‫ﺇﱃ ﻣﺎ ﺳﺒﻖ ﻭﻫﻲ ﺃﻣﻮﺭ ﻣﺘﻌﺪﺩﺓ؟ ﻭﺗﻘﺮﻳﺮ ﺍﳉﻮﺍﺏ ﺃﻧﻪ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﺮﺟﺲ ﺍﻟﺬﻱ ﺃﹸﺧﺒِﺮ‪ ‬ﺑﻪ ﻋﻦ ﺗ‪‬ﻌﺎﻃﻲ ﺍﻻﹸﻣ‪‬ﻮﺭ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻓﻜﺎﻥ ﺍﳌﻌـﲎ‬
‫ﻓﺎﺟﺘﻨﺒﻮﺍ ﺍﻟﺮﺟﺲ‪ ‬ﺍﻟﺬﻱ ﻫﻮ ﺗ‪‬ﻌﺎﻃﻲ ﺗﻠﻚ ﺍﻷﻣﻮﺭ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ‪] (٥٧٦/٣‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻌﺒ‪‬ﺮ ﺑﻪ[ ﺃﻱ ﺍﻟﺬﻱ ﺃﹸﻃﻠﻖ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺫﻟﻚ ﻷﻧﻪ ﺧﺒ‪‬ﺮ ﻋﻦ ﻛﻞﹼ ﻣﻨﻬﺎ ﻓﻘﺪ ﺳ‪‬ﻤ‪‬ﻲ ﻛﻞﱞ ﻣﻨﻬﺎ ﺭِﺟﺴﺎﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻥ ﺗﻔﻌﻠﻮﻩ[ ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭﻩ ﻟﺌﻼﹼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﺇﻧ‪‬ﻤﺎ ﻳﻜﻮﻧﺎﻥ ﻋﻦ ﺍﻷﻓﻌﺎﻝ ﻭﻫﺬﻩ ﺍﻷﺷﻴﺎﺀُ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﻓﻜﻴـﻒ ﻳ‪‬ـﺼﺢ‪ ‬ﺍﻟﻨـﻬﻲ‪‬‬ ‫)‪(٣‬‬
‫ﻋﻨﻬﺎ؟ ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ﴿ﻓﺎﺟﺘﻨﺒﻮﻩ﴾ ﺍﻹﺟﺘﻨﺎﺏ‪ ‬ﻋﻦ ﻓِﻌﻠِﻬﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﳕﺎ ﻳﺮﻳﺪ ﺍﻟﺸﻴﻄـٰﻦ‪ ﴾...‬ﺇﱁ[ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥﹼ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ½ﺍﻟﻠﹼﻬﻢ ﺑﻴ‪‬ﻦ ﻟﻨﺎ ﰲ ﺍﳋﻤﺮ ﻭﺍﳌﹶﻴﺴِﺮ ﺑﻴﺎﻧﺎﹰ‬ ‫)‪(٤‬‬
‫ﺷﺎﻓﻴﺎﹰ¼‪ ،‬ﻓﻨ‪‬ﺰﻝ‪﴿ :‬ﻳﺴﺌﻠﻮﻧﻚ ﻋﻦ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴِﺮ﴾]ﺍﻟﺒﻘﺮﺓ‪ [٢١٩:‬ﻓﻄﻠﺐ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ ﻋﻤـﺮ‪ ‬ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻓﻘﹸـﺮﺃﺕ‪‬‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ½ﺍﻟﻠﹼﻬﻢ ﺑﻴ‪‬ﻦ ﻟﻨﺎ ﰲ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ﺑﻴﺎﻧﺎﹰ ﺷﺎﻓﻴﺎﹰ¼‪ ،‬ﻓﱰﻝ‪﴿ :‬ﻳﺂﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗ‪‬ﻘﺮﺑ‪‬ﻮﺍ ﺍﻟﺼﻼﺓﹶ ﻭﺃﻧﺘﻢ ﺳ‪‬ﻜﺎﺭٰﻯ﴾]ﺍﻟﻨﺴﺎﺀ‪[٤٣:‬‬
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‫ﻓﺪﻋﺎ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻤﺮ‪ ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﹸﺮﺃﺕ‪ ‬ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ½ﺍﻟﻠﹼﻬﻢ ﺑﻴ‪‬ﻦ ﻟﻨﺎ ﰲ ﺍﳋﻤﺮ ﻭﺍﳌﹶﻴﺴِﺮ ﺑﻴﺎﻧﺎ ﺷﺎﻓﻴﺎﹰ¼‪ ،‬ﻓﱰﻝ ﴿ﺇﳕﺎ‬
‫ﺏ¼‪ .‬ﻓﺈﻥ ﻗﻠﺖ ﻟِﻢ ﺟ‪‬ﻤﻊ ﺍﳋﻤﺮ‪ ‬ﻭﺍﳌﻴـﺴِﺮ‪ ‬ﻣ‪‬ـﻊ‪‬‬ ‫ﻳﺮﻳﺪ ﺍﻟﺸﻴﻄـٰﻦ﴾ ﺍﻵﻳﺔ‪ ،‬ﻓﺪﻋﺎ ﺍﻟﻨﱯ‪ ‬ﻋﻤﺮ‪ ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﹸﺮﺃﹶﺕ‪ ‬ﻋﻠﻴﻪ ﻓﻘﺎﻝ ½ﺍﻧﺘﻬ‪‬ﻴﻨﺎ ﻳﺎ ﺭ ‪‬‬
‫ﺍﻷﻧﺼﺎﺏ ﻭﺍﻷﺯﻻﻡِ ﰲ ﺍﻵﻳﺔ ﺍﻷُﻭﱃ ﰒﹼ ﺃﹶﻓﺮﺩ‪ ‬ﺍﳋﻤﺮ‪ ‬ﻭﺍﳌﻴﺴِﺮ‪ ‬ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ؟ ﻗﻠﺖ‪ :‬ﻷﻥﹼ ﺍﳋﻄﺎﺏ ﻣ‪‬ﻊ‪ ‬ﺍﳌـﺆﻣﻨﲔ ﺑـﺪﻟﻴﻞ ﻗﻮﻟِـﻪ ﴿ﻳﺂﻳﻬـﺎ‬
‫ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ﴾ ﻭﺍﳌﻘﺼﻮﺩ‪ ‬ﻴ‪‬ﻬﻢ ﻋﻦ ‪‬ﺷﺮﺏ ﺍﳋﻤﺮ ﻭﺍﻟﻠﱠﻌِﺐ ﺑﺎﻟﻘِﻤﺎﺭ ﻭﺇﳕﺎ ﺿﻢ‪ ‬ﺍﻷﻧﺼﺎﺏ‪ ‬ﻭﺍﻷﺯﻻﻡ‪ ‬ﻟﻠﺨﻤﺮ ﻭﺍﳌﻴـﺴِﺮ ﻟﺘﺄﻛﻴـﺪ ﲢـﺮﱘ‬
‫ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴِﺮ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻛﺎﻥ ﺍﳌﻘﺼﻮﺩ‪ ‬ﻣﻦ ﺍﻵﻳﺔ ﺍﻷُﻭﱃ ﺍﻟﻨﻬﻲ‪ ‬ﻋﻦ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴِﺮ ﺃﹶﻓﺮﺩ‪ ‬ﺑﺎﻟﺬﻛﺮ ﺁﺧِﺮﺍﹰ‪) .‬ﺧﺎﺯﻥ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺫﺍ ﺃﺗﻴﺘﻤﻮﳘﺎ[ ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭﻩ ﳌﺎ ﺫﻛﺮﻧﺎ ﺁﻧﻔﺎﹰ ﰲ ﻗﻮﻟﻪ ½ﺃﻥ ﺗﻔﻌﻠﻮﻩ¼ ﻭﻫﻜﺬﺍ ﺗﻘﺪﻳﺮ‪ ‬ﻗﻮﻟِﻪ ½ﺑﺎﻻﺷﺘﻐﺎﻝ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻋﻦﺫﻛﺮﺍﷲ ﻭﻋﻦ ﺍﻟﺼﻠﻮﺓ﴾[ ﻗﺎﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﻜﺒﲑ ﺃﺑﻮ ﺑـﻼﻝ ﳏﻤـﺪ ﺇﻟﻴـﺎﺱ ﺍﻟﻌﻄـﺎﺭ ﺍﻟﻘـﺎﺩﺭﻱ ﺍﻟﺮﺿـﻮﻱ‪ :‬ﺃﻳﻬـﺎ‬ ‫)‪(٦‬‬
‫ﺍﳌﺴﻠﻤﻮﻥ! ﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺻ‪‬ﻮ‪‬ﻣﻮﺍ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ ﻭﺍﻋﺰﻣـﻮﺍ ﺍﻟﻨﻴـﺔ ﻋﻠـﻰ ﺃﻥ ﻻ ﺗﺘﺮﻛـﻮﺍ ﺍﻟﻌﺒـﺎﺩﺍﺕ ﺍﳌﻜﺘﻮﺑـﺔ‪ ،‬ﻭﺇﻥ ﻭﺟـﺐ‬
‫ﻋﻠﻴﻜﻢ ﺍﳊﺞ‪ ‬ﻓﻼ ﺗﺘﺄﺧ‪‬ﺮﻭﺍ ﻋﻨﻪ‪ ،‬ﻭﺍﻗﻀﻮﺍ ﻣﺎ ﻓﺎﺗﻜﻢ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﺃﻧ‪‬ـﻪ‬
‫ﻗﺎﻝ‪)) :‬ﻣﻦ ﺗﺮﻙ ﺻﻼﺓ ﻣﺘﻌﻤ‪‬ﺪﺍﹰ ﻛﺘﺐ ﺍﲰﻪ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻨﺎﺭ ﻓﻴﻤﻦ ﻳﺪﺧﻠﻬﺎ((‪") .‬ﺍﶈﺎﺿﺮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ"‪ ،‬ﺍﳉﺰﺀ ﺍﻟﺜـﺎﱐ‪ ،‬ﺻــ‪،١٩٢‬‬
‫ﺍﻟﺮﺳﺎﻟﺔ "ﺑﻀﺎﺋﻊ ﺍﻟﺸﻴﻄﺎﻥ"(‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺧ‪‬ﺼ‪‬ﻬﺎ ﺑﺎﻟﺬﱢﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻧ‪‬ﻪ ﻟِﻢ‪ ‬ﻋ‪‬ﻄﻔﺖِ ﺍﻟﺼﻼﺓﹸ ﻋﻠﻰ ﺫِﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣ‪‬ﻊ‪ ‬ﺍﻧﺪﺭﺍﺟِﻬﺎ ﻓﻴﻪ ﻷﻥﹼ ﺍﳌـﺮﺍﺩ ﺑـﺬﻛﺮ‬ ‫)‪(٧‬‬
‫ﺍﷲ ﺍﻟﻌﺒﺎﺩﺓﹸ ﻣﻄﻠﻘﺎﹰ ﺃﻱ‪ ‬ﻋﺒﺎﺩﺓٍ ﻛﺎﻧﺖ‪ ،‬ﻓﺎﻟـﺼﻼﺓﹸ ﺃﻳـﻀﺎ ﺩﺍﺧﻠـﺔ ﻓﻴـﻪ ﻓﻤـﺎ ﺍﻟﻔﺎﺋـﺪﺓﹸ ﰲ ﻋ‪‬ﻄﹾـﻒِ ﺍﻟـﺼﻼﺓِ ﻋﻠـﻰ ﺫﻛـﺮ ﺍﷲ ﺗﻌـﺎﱃ ﺑﺈﻓﺮﺍﺩﻫـﺎ؟‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﻥﱠ ﺇﻓﺮﺍﺩ‪‬ﻫﺎ ﻭﻋﻄﻔﻬﺎ ﻋﻠﻰ ﴿ﺫﻛﺮ ﺍﷲ﴾ ﻋﻠﻰ ﻃﺮﻳﻖ ﻋﻄﻒ ﺍﳋﺎﺹ‪ ‬ﻋﻠﻰ ﺍﻟﻌﺎﻡ‪ ‬ﺇﻇﻬﺎﺭ‪ ‬ﻟِﺸ‪‬ﺮﻓِﻬﺎ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﻣﻠﺘﻘﻄﺎ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫واﺣﺬروا﴾ اﳌﻌﺎﺻﻲ ﴿ َ ِ ْ‬
‫ﻓـﺎن‬ ‫ﺳﻮل َ ْ َ ُ ْ‬ ‫اﷲ َ َ ِ ْ ُ‬
‫واﻃﻴﻌﻮا اﻟﺮ ُ ْ َ‬ ‫ﻮن﴿‪ ﴾﴾۹۱‬ﻋﻦ إﺗﻴﺎ‪‬ﻤﺎ أي اﻧﺘﻬﻮا ﴿ َ َ ِ ْ ُ‬
‫واﻃﻴﻌﻮا َ‬ ‫ﻣﻨﺘ ُ ْ َ‬
‫َْ‬ ‫ﺗﻌﻈﻴﻤﺎ ﳍﺎ ﴿ َﻓ َ ْﻞ اَ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻳﻦ‬
‫اﻟـﺬ ْ َ‬ ‫اﻟﻤﺒ ِ ْ ُ ﴿‪ ﴾﴾۹۲‬اﻹﺑﻼغ اﻟﺒﲔ وﺟﺰاؤﻛﻢ ﻋﻠﻴﻨﺎ ﴿ َ ْ َ‬
‫ﻟـﻴﺲ َﻋ َ ِ‬ ‫)‪(٤‬‬ ‫رﺳﻮﻟﻨﺎ ْ َ ٰ ُ‬
‫اﻟﺒﻠﻎ ْ ُ‬ ‫اﻧﻤﺎ َﻋ ٰ َ ُ ْ ِ َ‬ ‫ﺘﻢ﴾ ﻋﻦ اﻟﻄﺎﻋﺔ ﴿ َ ْ‬
‫ﻓﺎﻋﻠ َُﻤﻮا َ َ‬
‫)‪(٣‬‬
‫َ َﺗﻮﻟ ْ ُ ْ‬
‫ﻣﻨﻮا َ َ ِ ُ‬
‫وﻋﻤﻠﻮا‬ ‫ﺟﻨﺎح ﻓ ِ ْ َ ﻃَﻌ ُِﻤﻮا﴾أ ﻛﻠﻮا ﻣﻦ اﳋﻤﺮ واﳌﻴﺴﺮ ﻗﺒﻞ اﻟﺘﺤﺮ ﻳﻢ ﴿ ِ َ‬
‫اذا َﻣﺎ ا َ ْﻘﻮا﴾ اﳌﺤﺮﻣﺎت ﴿و َ ُ ْ‬ ‫وﻋﻤﻠﻮا ِ ٰ‬
‫اﻟﺼﻠﺤﺖِ ُ َ ٌ‬ ‫ﻣﻨﻮا)‪ُ ِ َ َ (٥‬‬
‫َ ُْ‬
‫ﲟﻌﲎ ﻉ‬ ‫ﻳﺤﺐ ْ ُ ْ ِ‬
‫اﻟﻤﺤﺴﻨ ِ ْ َ ﴿‪ ﴾﴾۹۳‬ـ‬ ‫ﻣﻨﻮا﴾ ﺛﺒﺘﻮا ﻋ اﻟﺘﻘﻮى واﻹﳝﺎن ﴿ ُﺛﻢ ا َ ْﻘﻮا و َ ْ َ ُ ْ‬
‫اﺣﺴﻨﻮاؕ﴾ اﻟﻌﻤﻞ ﴿ َواﷲُ ُ ِ‬ ‫اﻟﺼﻠﺤﺖِ ُﺛﻢ ا َ ْﻘﻮا و َ ُ ْ‬
‫ِٰ‬
‫ﻉ‬
‫)‪(٦‬‬

‫اﷲ)‪ (٩‬ﺑ ِ َ ْ ٍء﴾ ﻳﺮﺳﻠﻪ ‪....................................‬‬ ‫ﻣﻨﻮا َﻟ َ ْ ُ َ ُ ُ‬

‫ﺒﻠﻮﻧﻜﻢ﴾ ﻟﻴﺨﺘﱪﻧﻜﻢ ﴿ ُ‬
‫)‪(٨‬‬
‫ﻳﻦ َ ُ ْ‬ ‫أﻧﻪ ﻳﺜﻴﺒﻬﻢ)‪َ ﴿ (٧‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬

‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺇﺗﻴﺎ‪‬ﻤﺎ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻻِﻧﺘﻬﺎﺀِ ﺍﻻﻧﺘﻬﺎﺀُ ﻋﻦ ﻓﻌﻠﻬﻤﺎ ﻓﻼ ﻳﺮﺩ ﻛﻤﺎ ﻣﺮ‪ ‬ﺁﻧﻔﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻧﺘﻬ‪‬ﻮﺍ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻫﻨﺎ ﲟﻌﲎ ﺍﻷﻣﺮ ﺑﻞ ﺃﺑﻠـﻎﹸ ﻷﻥﹼ ﺍﻻﺳـﺘﻔﻬﺎﻡ ﻋﻘـﺐ ﺫﻛـﺮ ﻫـﺬﻩ ﺍﳌﹶﻌﺎﻳِـﺐ ﺃﺑﻠـﻎﹸ ﻣِـﻦ ﺍﻷﻣـﺮ‬ ‫)‪(٢‬‬
‫ﺑِﺘﺮﻛِﻬﺎ ﻛﺄﻧﻪ ﻗﻴﻞ‪½ :‬ﻗﺪ ﺑ‪‬ـﻴ‪‬ﻨﺖ ﻟﻜﻢ ﺍﳌﹶﻌﺎﻳﺐ‪ ‬ﻓﻬﻞ ﺗ‪‬ﻨﺘﻬ‪‬ﻮﻥ ﻋﻨﻬﺎ ﻣ‪‬ﻊ‪ ‬ﻫﺬﺍ ﺃﻡ ﺃﻧﺘﻢ ﻣﻘﻴﻤﻮﻥ ﻋﻠﻴﻬﺎ ﻛﺄﻧﻜﻢ ﱂ ﺗ‪‬ﻮﻋ‪‬ﻈﹸﻮﺍ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﺈِﻥﹾ ﺗ‪‬ﻮ‪‬ﻟﱠﻴ‪‬ﺘ‪‬ﻢ‪ [﴾‬ﺟﻮﺍﺏ‪ ‬ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ ﺃﻱ ½ﻓﺠ‪‬ﺰﺍﺅ‪‬ﻛﻢ ﻋﻠﻴﻨﺎ¼‪ ،‬ﻛﻤﺎ ﺃﹶﺷﺎﺭ‪ ‬ﻟﻪ ﺍﳌﻔﺴ‪‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔﹸ ﻻ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ‬ ‫)‪(٣‬‬
‫ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ ‬ﻷﻧﻪ ﻟﻴﺲ ﻋﻠﻴﻪ ﺇﻻﹼ ﺍﻟﺒﻼﻍﹸ ﺍﳌﺒﲔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻹﺑﻼﻍﹸ ﺍﻟﺒﻴ‪‬ﻦُ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺍﻟﺒ‪‬ﻠـٰﻎ﴾ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﳌﺘﻌﺪ‪‬ﻱ ﻻ ﻻﺯﻡ ﻭﻻ ﺻﻔﺔ ﻣﺸﺒﻬﺔ‪ ،‬ﻭ﴿ﺍﳌﺒﲔ﴾ ﲟﻌﲎ ﻻﺯﻡٍ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ﴾...‬ﺇﱁ[ ﳌﹼﺎ ﻧﺰﻝ ﲢﺮﱘ‪ ‬ﺍﳋﻤﺮ ﻭﺍﳌﻴـﺴِﺮ ﻗﺎﻟـﺖِ ﺍﻟـﺼﺤﺎﺑﺔﹸ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻢ‪ :‬ﻳـﺎ ﺭﺳـﻮﻝﹶ ﺍﷲ‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻜﻴﻒ ﺑﺈﺧﻮﺍﻧﻨﺎ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ ﻭﻳﺄﻛﻠﻮﻥ ﻣﺎﻝ ﺍﳌﻴـﺴِﺮ؟ ﻭﰲ ﺭﻭﺍﻳـﺔ‪ :‬ﻗـﺎﻝ ﺃﺑـﻮ ﺑﻜـﺮ ﺭﺿـﻲ‬
‫ﺍﷲ ﻋﻨﻪ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻛﻴﻒ ﺑﺈﺧﻮﺍﻧﻨﺎ ﺍﻟـﺬﻳﻦ ﻣـﺎﺗﻮﺍ ﻭﻗـﺪ ﺷـﺮﺑﻮﺍ ﺍﳋﻤـﺮ ﻭﻓﻌﻠـﻮﺍ ﺍﻟﻘِﻤـﺎﺭ؟ ﻓـﱰﻝ ﴿ﻟـﻴﺲ ﻋﻠـﻰ‬
‫ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ﴾...‬ﺇﱁ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺛﺒﺘﻮﺍ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ[ ﻓﺴﺮﻩ ﺑﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﺍﻟﺘﻜﺮﺍﺭ ﰲ ﺍﻵﻳﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﲟﻌﲎ ﺃﻧﻪ ﻳﺜﻴﺒﻬﻢ[ ﻓﺴﺮ ﺍﶈﺒﺔ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻹﺛﺎﺑﺔ ﻷﻥﹼ ﺣﻘﻴﻘﺘ‪‬ﻬﺎ ﻭﻫﻲ ﻣﻴﻞﹸ ﺍﻟﻘﻠـﺐ ﻟﻠﻤﺤﺒـﻮﺏ ﻣ‪‬ـﺴﺘﺤِﻴﻠﺔ ﰲ ﺣـﻖ ﺍﷲ‬ ‫)‪(٧‬‬
‫ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻹﺛﺎﺑﺔﹸ ﻻﺯﻣﺔ ﻟﺬﻟﻚ‪ ،‬ﻭﺍﻟﻘﺎﻋﺪﺓﹸ ﺃﻥﹼ ﻛـﻞ ﻣـﺎ ﺍﺳـﺘﺤﺎﻝ ﻋﻠـﻰ ﺍﷲ ﺗﻌـﺎﱃ ﺑﺎﻋﺘﺒـﺎﺭ ﻣﺒﺪﺋِـﻪ ﻭ‪ ‬ﻭ‪‬ﺭ‪‬ﺩ‪ ‬ﻳ‪‬ﻄﻠﹶـﻖ‪ ‬ﻭﻳ‪‬ـﺮﺍﺩ‪ ‬ﻻﺯﻣ‪‬ـﻪ ﻭﻏﺎﻳﺘ‪‬ـﻪ‪.‬‬
‫)ﺻﺎﻭﻱ ﰲ ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺁﻳﺔ‪] (١٩٥:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﹶﻴ‪‬ﺨﺘ‪‬ﺒِﺮﻧ‪‬ﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻻﺑﺘﻼﺀ ﻫﺎﻫﻨﺎ ﻫﻮ ﺍﻻﺧﺘﺒﺎﺭ‪ ‬ﻻ ﺍﻟﺘﻜﻠﻴﻒ‪ ‬ﻛﻤﺎ ﻻﳜﻔﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﹶﻴ‪‬ﺒﻠﹸﻮ‪‬ﻧ‪‬ﻜﻢ ﺍﷲُ﴾[ ﺍﻟﻼﹼﻡ‪ ‬ﻻﻡ‪ ‬ﻗﹶﺴ‪‬ﻢٍ ﺃﻱ ½ﻭﺍﷲِ ﻟﹶﻴﺒﻠﹸﻮ‪‬ﻧ‪‬ﻜﻢ ﺍﷲُ ﺃﻱ ﻟﹶﻴ‪‬ﺨﺘﺒِﺮﻥﱠ ﻃﺎﻋﺘ‪‬ﻜﻢ ﻣِـﻦ ﻣﻌـﺼﻴﺘِﻜﻢ ﻭﺍﳌﻌـﲎ ﻳ‪‬ﻌـﺎﻣِﻠﹸﻜﻢ ﻣ‪‬ﻌﺎﻣ‪‬ﻠـﺔﹶ‬ ‫)‪(٩‬‬
‫ﺍﳌﹸﺨﺘﺒِﺮ ﻭﺇﻻﹼ ﻓﺤﻘﻴﻘﺔﹸ ﺍﻻﺧﺘﺒﺎﺭ ﻣ‪‬ﺤﺎﻟﺔ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺼﻴﺪ ﻳﻌﲏ ﺑﺼﻴﺪ ﺍﻟﺒ‪‬ﺮ‪ ‬ﺩﻭﻥﹶ ﺍﻟﺒﺤﺮِ‪ ،‬ﻭﻗﻴﻞ ﺃﹶﺭﺍﺩ‪ ‬ﺍﻟﺼﻴﺪ‪ ‬ﰲ ﺣﺎﻟـﺔِ ﺍﻹﺣـﺮﺍﻡ‬
‫ﺩﻭﻥﹶ ﺍﻹﺣﻼﻝِ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴﻞﹸ ﻭﺍﻟﺘﺤﻘﲑ‪ ‬ﰲ ﴿ﺑﺸﻲﺀٍ﴾ ﻟِﻴ‪‬ﻌﻠﹶﻢ‪ ‬ﺃﻥﹼ ﺍﻻﺻﻄﻴﺎﺩ‪ ‬ﰲ ﺣﺎﻟﺔ ﺍﻹﺣﺮﺍﻡ ﻟﻴﺲ ﺑﻔِﺘﻨﺔ ﻣﻦ ﺍﻟﻔِـﺘ‪‬ﻦ ﺍﻟﻌِﻈﹶـﺎﻡِ ﺍﻟـﱵ ﺗ‪‬ـﺰِﻝﱡ ﻓﻴﻬـﺎ‬
‫ﺃﻗﺪﺍﻡ‪ ‬ﺍﻟﺜﺎﺑِﺘِﲔ ﻭﻳﻜﻮﻥ ﺍﻟﺘﻜﻠﻴﻒ‪ ‬ﻓﻴﻬﺎ ﺻ‪‬ﻌ‪‬ﺒﺎﹰ ﺷﺎﻗ‪‬ﺎ ﻛﺎﻻﺑﺘﻼﺀ ﺑِﺒ‪‬ﺬﻝِ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﺇﳕﺎ ﻫـﻮ ﺍﺑـﺘﻼﺀ ﺳـﻬﻞ ﻛﻤـﺎ ﺍﺑﺘ‪‬ﻠـﻲ ﺃﺻـﺤﺎﺏ‪‬‬
‫ﺼﻢ‪ ‬ﺃﻣ‪‬ﺔﹶ ﳏﻤ‪ٍ ‬ﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻠـﻢ ﻳ‪‬ـﺼﻄﺎﺩ‪‬ﻭﺍ ﺷـﻴﺌﺎﹰ ﰲ ﺣﺎﻟـﺔ‬ ‫ﺍﻟﺴﺒﺖ ﺑﺼﻴﺪ ﺍﻟﺴﻤﻚ ﻓﻴﻪ‪ ،‬ﻟﻜﻦ‪ ‬ﺍﷲَ ﻋﺰ‪‬ﻭﺟﻞﹼ ﺑﻔﻀﻠﻪ ﻭﻛﹶﺮ‪‬ﻣِﻪ ﻋ‪ ‬‬
‫ﺍﻻﺑﺘﻼﺀ ﻭﱂ ﻳ‪‬ﻌﺼِﻢ ﺃﺻﺤﺎﺏ‪ ‬ﺍﻟﺴ‪‬ﺒﺖ ﻓﺎﺻﻄﺎﺩ‪‬ﻭﺍ ﻓﻤ‪‬ﺴِﺨ‪‬ﻮﺍ ﻗِﺮ‪‬ﺩﺓﹰ ﻭﺧ‪‬ﻨﺎﺯﻳﺮ‪) .‬ﺧﺎﺯﻥ ﺑﺘﺼﺮ‪‬ﻑ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬

‫ـﺪﻳﻜﻢ َور َِﻣـ ُ ُ ْ‬

‫ـﺎﺣﻜﻢ﴾)‪ (٣)(٢‬اﻟﻜﺒــﺎر ﻣﻨــﻪ‪ ،‬وﻛــﺎن ذﻟــﻚ ﺑﺎﳊﺪﻳﺒﻴــﺔ وﻫــﻢ‬ ‫ـﺼﻴﺪِ َ َﺗﻨﺎﻟُ ـ ﴾ أي اﻟــﺼﻐﺎر ﻣﻨـ ‪٢‬ـﻪ ﴿ َاﻳ ْـ ِ ْ ُ ْ‬ ‫ﻟﻜــﻢ ﴿ﻣـ َ‬
‫ـﻦ اﻟـ ْ‬
‫)‪(١‬‬
‫‪٢‬‬
‫)‪(٧‬‬
‫ﻳﺨﺎﻓُ ٗ ِ ْ َ ْ ِ‬
‫ﺑﺎﻟﻐﻴﺐ﴾ ﺣﺎل‬ ‫ﻣﻦ َ‬
‫﴿َ ْ‬
‫)‪(٦)(٥‬‬
‫ﻟﻴﻌﻠ ََﻢ اﷲُ﴾ ﻋﻠﻢ ﻇﻬﻮر‬
‫ﳏﺮﻣﻮن ﻓﻜﺎﻧﺖ اﻟﻮﺣﺶ واﻟﻄﲑ ﺗﻐﺸﺎﻫﻢ ﰲ رﺣﺎﳍﻢ ﴿ ِ َ ْ‬
‫)‪(٤‬‬

‫ﻳﻦ‬ ‫اﻟﻴﻢ﴿‪َ ﴿ ﴾﴾۹۴‬ﻳﺎﻳ َﺎ ِ‬

‫اﻟﺬ ْ َ‬ ‫ﻌﺪ ٰذﻟ ِ َ ﴾ اﻟﻨﻬﻲ ﻋﻨﻪ ﻓﺎﺻﻄﺎده ﴿ َﻓ َﻠ ٗ َ َ ٌ‬
‫ﻋﺬاب َ ِ ْ ٌ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬
‫اﻋﺘﺪي َ ْ َ‬ ‫أي ﻏﺎﺋﺒﺎ ﻟﻢ ﻳﺮه ﻓﻴﺠﺘﻨﺐ اﻟﺼﻴﺪ ﴿ َ َ ِ‬
‫ﻓﻤﻦ ْ َ ٰ‬
‫)‪(٨‬‬

‫اﻟﺼﻴﺪ)‪.. .................................................................................... (١١‬‬ ‫ﻣﻨﻮا َﻻ َ ْ ُ ُ‬

‫ﻘﺘﻠﻮا ْ َ‬ ‫َ ُْ‬

‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺮﺳِﻠﹸﻪ ﻟﻜﻢ[ ﺇﳕﺎ ﻗﺪﺭﻩ ﻷﻥ ﺍﻻﺧﺘﺒﺎﺭ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻷﻓﻌﺎﻝ‪ .‬ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ ½ﻟﹶﻴﺨﺘﱪﻧ‪‬ﻜﻢ ﺑﺈﺭﺳﺎﻝ ﺷﻲﺀ‪...‬ﺇﱁ¼ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺗ‪‬ﻨﺎﻟﹸﻪ ﺃﹶﻳﺪِﻳ‪‬ﻜﹸﻢ ﻭﺭِﻣﺎﺣ‪‬ﻜﻢ﴾[ ﻋﻠﻰ ﺍﻟﺘﻮﺯﻳﻊ ﻓﺎﻷﻳﺪﻱ ﻟﻠﺼﻐﺎﺭ ﻭﺍﻟﺮﻣﺎﺡ ﻟﻠﻜﺒﺎﺭ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺗ‪‬ﻨﺎﻟﹸﻪ ﺃﹶﻳﺪِﻳ‪‬ﻜﹸﻢ ﻭﺭِﻣﺎﺣ‪‬ﻜﻢ﴾[ ﻓﻴﻪ ﺟﻮﺍﺯ ﺍﻻﺻﻄﻴﺎﺩ ﺑﺎﻵﻻﺕ ﺍﶈﺪ‪‬ﺩﺓ ﻛﺎﻟﺮﻣﺢ ﻭﺍﻟﺴﻬﻢ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﺶ[ ﺃﻱ ﺍﻟﻮ‪‬ﺣﻮﺵ‪ ‬ﻓﺎﻟﻮ‪‬ﺣ‪‬ﺶ‪ ‬ﺍﺳﻢ ﲨﻊٍ ﻭﺍﺣﺪ‪‬ﻩ ﻭ‪‬ﺣﺸِﻲ‪ ‬ﻭﻫﻮ ﻣﺎ ﻻﻳ‪‬ﺴﺘﺄﻧِﺲ‪ ‬ﻣﻦ ﺣ‪‬ﻴ‪‬ـﻮﺍﻥ ﺍﻟﺒ‪‬ـ ‪‬ﺮ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﻭﺍﻟﻄـﲑ¼‬‫ﻗﻮﻟﻪ‪] :‬ﻓﻜﺎﻧﺖِ ﺍﻟﻮ‪‬ﺣ‪ ‬‬ ‫)‪(٤‬‬
‫ﺐ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﺗ‪‬ﻐﺸﺎﻫﻢ ﺃﻱ ﺗﺄﺗﻴﻬﻢ ﰲ ﺭِﺣﺎﳍﻢ ﲝﻴﺚ ﻳ‪‬ﺘﻤ‪‬ﻜﱠﻨ‪‬ﻮﻥ ﻣِـﻦ‬ ‫ﺤﺐٍ ﻭﺭﺍﻛﺐ ﻭﺭ‪‬ﻛﹾ ٍ‬‫ﺐ ﻭﺻ‪ ‬‬‫ﻗﻴﻞ ﺍﺳﻢ ﲨﻊ ﻭﻗﻴﻞ ﲨﻊ‪ ‬ﻃﺎﺋﺮ ﻛﺼﺎﺣ ٍ‬
‫ﺻﻴﺪِﻫﺎ ﺃﺧﺬﺍﹰ ﺑﺎﻟﻴﺪ ﻭﻃﻌﻨﺎﹰ ﺑﺎﻟﺮﻣﺢ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋِﻠﻢ‪ ‬ﻇﹸﻬﻮﺭٍ[ ﺃﻱ ﻟﻠﺨ‪‬ﻠﻖ ﺃﻱ ﻟِﻴ‪‬ﻈﻬِﺮ‪ ‬ﳍﻢ ﺍﳌﹸﻄﻴﻊ‪ ‬ﻣِﻦ ﺍﻟﻌﺎﺻِﻲ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٥‬‬
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‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻢ ﻇﻬﻮﺭ[ ﻧﺒ‪‬ﻪ ﺑﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌﻠﻢ ﻫﻨﺎ ﳎﺎﺯ ﻋﻦ ﻇﹸﻬـﻮﺭﻩ ﻋﻠـﻰ ﻃﺮﻳـﻖ ﺇﻃـﻼﻕ ﺍﻟـﺴﺒﺐ ﻭﺇﺭﺍﺩﺓ ﺍﳌـﺴﺒﺐ ﻷﻥ ﲪـﻞ ﺍﻟﻌﻠـﻢ‬ ‫)‪(٦‬‬
‫ﻋﻠﻰ ﺃﺻﻞ ﻣﻌﻨﺎﻩ ﻣﺘﻌﺬﹼﺭ‪ ‬ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﻋﻠﻤ‪‬ـﻪ ﺗﻌـﺎﱃ ﻣﻘﺘـﻀٰﻰ ﺫﺍﺗِـﻪ ﺗﻌـﺎﱃ ﻓﻴ‪‬ﻤﺘﻨـﻊ ﻋﻠﻴـﻪ ﺍﻟﺘﺠـﺪ‪‬ﺩ‪ ‬ﻭﺍﻟﺘﻐﻴ‪‬ـﺮ‪ ‬ﻛﻤـﺎ ﳝﺘﻨـﻊ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﺲ ﺫﺍﺗِﻪ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻝ[ ﺃﻱ ﻣِﻦ ﻓﺎﻋﻞِ ﴿ﳜﺎﻓﻪ﴾ ﺃﻱ ﻳ‪‬ﺨﺎﻑ‪ ‬ﺍﷲَ ﺣﺎﻟﺔﹶ ﻛﻮﻧِﻪ ﻏﺎﺋﺒﺎﹰ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻣﻌﲎ ﻛﻮﻥ ﺍﻟﻌﺒﺪ ﻏﺎﺋﺒﺎﹰ ﻋـﻦ ﺍﷲ ﺗﻌـﺎﱃ ﺃﻧـﻪ ﱂ ﻳ‪‬ـﺮ‪‬‬ ‫)‪(٧‬‬
‫ﺍﷲَ ﺗﻌﺎﱃ‪ ،‬ﻓﻘﻮﻟﹸﻪ ½ﻟﹶﻢ ﻳ‪‬ﺮ‪‬ﻩ¼ ﺗﻔﺴﲑ ﻟﻠﻐﻴﺐ ﺃﻭ ﺣﺎﻝ ﻣﻦ ﺍﳌﻔﻌﻮﻝ ﺃﻱ ﻣ‪‬ﻦ ﻳ‪‬ﺨﺎﻑ‪ ‬ﺍﷲَ ﺗﻌﺎﱃ ﺣﺎﻝﹶ ﻛﻮﻧِﻪ ﺗﻌﺎﱃ ﻣ‪‬ﻠﺘ‪‬ﺒِﺴﺎﹰ ﺑﺎﻟﻐﻴﺐ ﻋﻦ ﺍﻟﻌﺒـﺪ‬
‫ﺃﻱ ﻏﲑ‪ ‬ﻣﺮﺋﻲ‪ ‬ﻟﻪ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻓﻴ‪‬ﺠﺘﻨِﺐ‪ ‬ﺍﻟﺼﻴﺪ‪ ¼‬ﺑﺎﻟﻨﺼﺐ ﰲ ﺟﻮﺍﺏ ﺍﻟﻨﻔﻲ‪ ،‬ﺃﻭ ﺑﺎﻟﺮﻓﻊ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﴿ﻳ‪‬ﺨﺎﻓﹸﻪ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﺠﺘ‪‬ﻨِﺐ ﺍﻟﺼﻴﺪ‪ [‬ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﻓﺎﺋﺪﺓﹶ ﺍﻟﺒﻠﻮٰﻯ ﺇﻇﻬﺎﺭ‪ ‬ﺍﳌﹸﻄﻴﻊ ﻣِﻦ ﺍﻟﻌﺎﺻﻲ ﻭﺇﻻﹼ ﻓﻼ ﺣﺎﺟﺔﹶ ﺇﱃ ﺍﻟﺒﻠﻮٰﻯ ﺑِﺸﻲﺀ ﻣﻦ ﺍﻟﺼﻴﺪ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﻨﻬﻲ ﻋﻨﻪ[ ﻛﺄﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﻨﻬﻲ ﻫﻮ ﻣـﺎ ﻳﻔﻬـﻢ ﻣـﻦ ﻗﻮﻟـﻪ ﻟﻴﺒﻠـﻮﻧﻜﻢ ﺍﷲ‪ ...‬ﺇﱁ ﻓـﺈﻥ ﻫـﺬﺍ ﻳﻔﻬـﻢ ﺃﻥ ﺍﻻﺻـﻄﻴﺎﺩ ﰲ‬ ‫)‪(٩‬‬
‫ﺍﻹﺣﺮﺍﻡ ﻣ‪‬ﻨﻬِﻲ‪ ‬ﻋﻨﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻓﺎﺻﻄﺎﺩ‪‬ﻩ[ ﻋﻄﻒ ﺗﻔﺴﲑ ﻟـ﴿ﺍﻋﺘﺪٰﻯ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪﴿] :‬ﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﺼﻴﺪ‪ ﴾...‬ﺇﱁ[ ﳌﹼﺎ ﻛﺎﻥ ﻗﺘﻞ ﺍﻟﺼﻴﺪ ﰲ ﺣﺎﻝ ﺍﻹﺣﺮﺍﻡ ﻣﺸﺪﺩﺍﹰ ﰲ ﺍﻟﻨﻬﻲ ﻋﻨﻪ ﻛﺮ‪‬ﺭ ﻫـﺬﻩ ﺍﻟـﺼﻮﺭﺓ ﺃﹶﺭﺑـﻊ‪‬‬
‫ﻣﺮ‪‬ﺍﺕٍ؛ ﺃﻭ‪‬ﳍﺎ ﰲ ﻗﻮﻟﻪ ﴿ﻏﲑ ﳏﻠﹼﻲ ﺍﻟﺼﻴﺪ ﻭﺃﻧـﺘﻢ ﺣـﺮﻡ﴾ ]ﺍﳌﺎﺋـﺪﺓ‪ ،[١:‬ﺛﺎﻧﻴﻬـﺎ ﴿ﻟﻴﺒﻠـﻮﻧﻜﻢ ﺍﷲ ﺑـﺸﻲﺀ ﻣـﻦ ﺍﻟـﺼﻴﺪ﴾ ﺍﻵﻳـﺔ‬
‫]ﺍﳌﺎﺋــﺪﺓ‪ ،[٩٤:‬ﺛﺎﻟﺜﻬــﺎ ﴿ﻻ ﺗﻘﺘﻠــﻮﺍ ﺍﻟــﺼﻴﺪ ﻭﺃﻧــﺘﻢ ﺣــﺮﻡ﴾ ]ﺍﳌﺎﺋــﺪﺓ‪ [٩٥:‬ﺭﺍﺑﻌﻬــﺎ ﴿ﻭﺣــﺮﻡ ﻋﻠــﻴﻜﻢ ﺻــﻴﺪ ﺍﻟــﱪ﴾ ﺍﻵﻳــﺔ‬
‫]ﺍﳌﺎﺋﺪﺓ‪) .[٩٦:‬ﺻﺎﻭﻱ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﻓﺠﺰاء﴾ ﺑﺎﻟﺘﻨﻮﻳﻦ ورﻓﻊ ﻣﺎ ﺑﻌﺪه أي ﻓﻌﻠﻴﻪ)‪ (٤‬ﺟﺰاء‪،‬‬
‫ﻣﺘﻌﻤﺪا َ َ َ ٓ ٌ‬ ‫ﻗﺘ َﻠ ٗ ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ َ َ ً‬ ‫َواَ ُ ُ ٌم﴾ ﳏﺮﻣﻮن ﲝﺞ أو ﻋﻤﺮة ﴿ َ َ ْ‬
‫وﻣﻦ َ َ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻳﺤﻜﻢ ﺑ ِ ٖ ﴾ أي ﺑﺎﳌﺜﻞ رﺟﻼن‬‫اﻟﻨﻌﻢ﴾ أي ﺷﺒﻬﻪ ﰲ اﳋﻠﻘﺔ‪ ،‬وﰲ ﻗﺮاءة ﺑﺈﺿﺎﻓﺔ ﺟﺰاء ﴿ َ ْ ُ ُ‬ ‫ﻣﻦ َ ِ‬ ‫ﻗﺘﻞ ِ َ‬ ‫ﻫﻮ ﴿ ْ ُ‬
‫ﻣﺜﻞ َﻣﺎ َ َ َ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﺼﻴﺪ ﻭﺃﻧﺘﻢ ﺣ‪‬ﺮ‪‬ﻡ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻬﺎ ﲢﺮﱘ ﺍﻟـﺼﻴﺪ ﻋﻠـﻰ ﺍﳌﹸﺤـﺮِﻡ ﻭﺃﻥﹼ ﻓﻴـﻪ ﺍﳉـﺰﺍﺀَ ﻭﻫـﻮ ﻣِﺜﻠﹸـﻪ ﻣِـﻦ ﺍﻟـﻨﻌﻢ ﻳـﺬﺑﺢ‬ ‫)‪(١‬‬
‫ﺑﺎﳊﺮﻡ ﻭﻳﻔﺮﻕ ﻋﻠﻰ ﻣﺴﺎﻛﻴﻨﻪ ﻭﺃﻥﹼ ﺍﳌﺜﻠﻴﺔ ﳛﻜﻢ ﺑِﻬﺎ ﻋﺪﻻﻥ ﺃﻭ ﻳﻌﺪﻝ ﻋﻨﻪ ﺇﱃ ﺇﻃﻌﺎﻡ ﻣﺴﺎﻛﲔ ﺑﻘﺪﺭ ﻗﻴﻤﺔِ ﺍﳌﺜـﻞ ﺃﻭ ﺇﱃ ﺍﻟـﺼﻮﻡ ﺃﻱ‬
‫ﺻﺎﻡ ﻋﻦ ﻛﻞﱢ ﻣﺪ‪ ‬ﻳﻮﻣﺎﹰ ﻭﺃﻥﹼ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﺘﺨﻴﲑ‪ ،‬ﻭﺧﺮﺝ ﺑﺎﻟﺼﻴﺪ ﺍﳊﻴﻮﺍﻥﹸ ﺍﻷﻫﻠﻲ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺤﺮِﻣ‪‬ﻮﻥ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﺣ‪‬ﺮ‪‬ﻡ﴾ ﲟﻌﲎ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﻫﻮ ﲨﻊ‪ ‬ﺣﺮﺍﻡ ﺻﻔﺔ ﻣﺸﺒﻬﺔ‪) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﳌﺎﺋﺪﺓ ﲢﺖ ﺁﻳﺔ‪] (١:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣﺘﻌ ‪‬ﻤﺪ‪‬ﺍ﴾[ ﺳﻴﺄﰐ ﰲ ﺍﻟﺘﻔﺴﲑ ﺃﻥﹼ ﺍﳋﹶﻄﹶﺄﹶ ﻣِﺜﻞﹸ ﺍﻟﻌ‪‬ﻤﺪ ﰲ ﺍﻟﻜﻔﺎﺭﺓ ﺍﳌﺬﻛﻮﺭﺓ )ﻭﻟﻔﻈﻪ‪ :‬ﻭﺃﹸﳊﻖ‪ ‬ﺑﻘﺘﻠﻪ ﻣﺘﻌﻤ‪‬ﺪﺍﹰ ﻓﻴﻤﺎ ﺫﹸﻛﺮ ﺍﳋﹶﻄﹶﺄﹸ(‪،‬‬ ‫)‪(٣‬‬
‫ﻓﺎﻟﺘﻘﻴﻴﺪ‪ ‬ﻟﺒﻴﺎﻥ ﺍﻟﻮﺍﻗﻊ ﺣﲔ ﻧﺰﻭﻝِ ﺍﻵﻳﺔ ﻷ‪‬ﺎ ﻧ‪‬ﺰﻟﺖ ﰲ ﺃﰊ ﺍﻟﻴﺴﺮ ﺣﻴﺚ ﻗﹶﺘﻞ ﲪﺎﺭ‪ ‬ﻭ‪‬ﺣﺶٍ ﻭﻫﻮ ﻣ‪‬ﺤﺮِﻡ‪ ‬ﻋﻤﺪﺍﹰ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺧﺎﺯﻥ ﺑﺰﻳﺎﺩﺓ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﻌ‪‬ﻠﹶﻴ‪‬ﻪِ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ ﴿ﻓﹶﺠ‪‬ﺰ‪‬ﺁﺀٌ﴾ ﻣﺒﺘﺪﺃ )ﻣﻘﺪﻡ( ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻩ ﳏﺬﻭﻑ؛ ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﻓﹶﻌ‪‬ﻠﹶﻴ‪‬ـﻪِ ﺟ‪‬ـﺰ‪‬ﺍ ٌﺀ¼‪ ،‬ﻭﰲ "ﺷـﻴﺦ ﺯﺍﺩﻩ"‬ ‫)‪(٤‬‬
‫ﻑ ﺃﻱ ½ﻓﻮﺍﺟﺒﻪ ﺟﺰﺍﺀ¼‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺃﻭ‪ ‬ﻫﻮ ﺧﱪ‪ ‬ﻣﺒﺘﺪﺃٍ ﳏﺬﻭ ٍ‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ‪‬ﻮ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻣِﺜﹾﻞﹸ﴾ ﺧﱪ ﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ½ﻫ‪‬ﻮ‪ ‬ﻣِﺜﹾﻞﹸ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺠﺰﺍﺀٌ ﻣ‪‬ﺜﻞﹸ ﻣﺎ ﻗﹶﺘﻞﹶ﴾[ ﺃﻱ ﻓﻌﻠﻴﻪ ﺟﺰﺍﺀ ﻳ‪‬ﻤﺎﺛِﻞ ﻣﺎ ﻗﹶﺘﻞ ﻣِﻦ ﺍﻟﺼﻴﺪ ﻭﻫﻮ ﻗﻴﻤﺔ ﺍﻟﺼﻴﺪ ﻳ‪‬ﻘﻮ‪‬ﻡ‪ ‬ﺣﻴﺚﹸ ﺻِﻴ‪‬ﺪ‪ ‬ﻓﺈﻥ ﺑ‪‬ﻠﻐﺖ ﻗﻴﻤﺘ‪‬ﻪ ﲦـﻦ‪‬‬ ‫)‪(٦‬‬
‫ﻫﺪﻱ ﺧ‪‬ﻴ‪‬ﺮ ﺑ‪‬ﲔ‪ ‬ﺃﻥ ﻳﻬﺪﻱ ﻣﻦ ﺍﻟﻨﻌﻢ ﻣﺎ ﻗﻴﻤﺘﻪ ﻗﻴﻤﺔ ﺍﻟﺼﻴﺪ ﻭﺑﲔ ﺃﻥ ﻳﺸﺘﺮﻱ ﺑﻘﻴﻤﺘﻪ ﻃﻌﺎﻣﺎ ﻓﻴﻌﻄﻲ ﻛﻞﱠ ﻣﺴﻜﲔ ﻧﺼﻒ‪ ‬ﺻـﺎﻉ ﻣـﻦ ﺑ‪‬ـﺮ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺃﻭ ﺻﺎﻋﺎﹰ ﻣﻦ ﻏﲑﻩ ﻭﺇﻥ ﺷﺎﺀ ﺻﺎﻡ ﻋﻦ ﻃﻌﺎﻡِ ﻛﻞﱢ ﻣﺴﻜﲔ ﻳﻮﻣﺎﹰ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ِﺷﺒ‪‬ﻬ‪‬ﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺬﻫﺒﻪ ﻣﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎ ِ‬
‫ﳌﺜﻞ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻣِﺜﻞﹸ ﻣ‪‬ﺎ ﻗﹶﺘ‪‬ـﻞﹶ ﻣِـﻦ‪ ‬ﺍﻟـﻨ‪‬ﻌ‪‬ﻢِ﴾ ﺷِـﺒﻬ‪‬ﻪ ﰲ ﺍﳋِﻠﻘـﺔ ﻋﻠـﻰ ﻣـﺎ‬ ‫)‪(٧‬‬
‫ﺫﻫﺐ ﺇﻟﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﳏﻤ‪‬ﺪ‪ ،‬ﻭﺃﻣﺎ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺃﰊ ﻳﻮﺳﻒ ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﴿ﻣﺜﻞ﴾ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﻣﺜـﻞ ﻣـﺎ ﻗﺘـﻞ ﻣـﻦ ﺍﻟـﻨﻌﻢ﴾‬
‫ﺍﻟﻘﻴﻤﺔﹸ ﺃﻱ ﺍﳌِﺜﻞﹸ ﰲ ﺍﳌﻌﲎ ﻓﻘﻂ‪ ،‬ﻭﺗﻜﺮﻳﺮ‪ ‬ﺍﳌﺴﺌﻠﺔ ﻋﻨﺪﳘﺎ ﺃﻥ ﻳ‪‬ﻘﻮ‪‬ﻡ‪ ‬ﻋ‪‬ﺪﻻﻥ ﻗﻴﻤﺔﹶ ﺍﻟﺼﻴﺪ ﺍﻟﺬﻱ ﻗﹶﺘﻠﻪ ﰲ ﻣ‪‬ﻘﺘﻠﻪ ﺃﻭ ﺃﹶﻗﺮ‪‬ﺏِ ﻣﻜﺎﻥٍ ﻣﻦ ﻣﻘﺘﻠﻪ‬
‫ﻓﻤﺎ ﺗ‪‬ﻘﺮ‪‬ﺭ ﻗﻴﻤﺘ‪‬ﻪ ﺑﲔ ﺍﻟﻌﺪﻟﲔ ﻓﻬﻮ ﺑﺎﳋﻴﺎﺭ ﺇﻥ ﺷﺎﺀ ﻳﺸﺘﺮﻱ ﺑﻪ ﻫﺪﻳﺎ ﻭﻳ‪‬ﺬﲝﻪ ﲟﻜﹼﺔﹶ ﻷﻧﻪ ﻗﺎﻝ ﴿ﺑٰﻠِﻎﹶ ﺍﻟﻜﻌﺒﺔِ﴾‪ ،‬ﻭﺇﻥ ﺷﺎﺀ ﻳﺸﺘﺮﻱ ﺑﻪ ﻃﻌﺎﻣﺎ‬
‫ﻭﻳﺘﺼﺪ‪‬ﻕ ﻋﻠﻰ ﻣﺴﺎﻛﲔ‪ ،‬ﻟﻜﻞ ﻣﺴﻜﲔ ﻧﺼﻒ‪ ‬ﺻﺎﻉ ﻣﻦ ﺑ‪‬ﺮ‪ ‬ﺃﻭ ﺻﺎﻉ‪ ‬ﻣﻦ ﲤﺮ ﺃﻭ ﺷﻌﲑٍ ﻭﻫﻮ ﺍﳌﻌﲎ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻃﻌﺎﻡ ﻣﺴﺎﻛﲔ﴾‪،‬‬
‫ﻭﺇﻥ ﺷﺎﺀ ﺻﺎﻡ ﻋﻦ ﻃﻌﺎﻡ ﻛﻞ ﻣﺴﻜﲔ ﻳﻮﻣﺎ ﻷﻧﻪ ﻗﺎﻝ ﴿ﺃﹶﻭ ﻋ‪‬ﺪ‪‬ﻝﹸ ﺫﻟﻚ ﺻِﻴﺎﻣ‪‬ﺎ﴾‪) .‬ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺻـ ‪] (٣٧٣‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓ‪ ...‬ﺇﱁ[ ﻭﻫﻲ ﺳﺒﻌﻴﺔ ﺃﻳﻀﺎﹰ‪ ،‬ﺇﻥ ﻗﹸﻠﺖ‪ :‬ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻳ‪‬ﻘﺘﻀﻲ ﺃﻥﹼ ﺍﳉﺰﺍﺀ ﳌﺜﻞ ﺍﳌﻘﺘﻮﻝ ﻻ ﻟﻠﻤﻘﺘﻮﻝ ﻧﻔـﺴِﻪ ﻣ‪‬ـ ‪‬ﻊ‬ ‫)‪(٨‬‬
‫ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﺃﹸﺟﻴﺐ‪ ‬ﺑﺄﺟﻮﺑﺔ‪ :‬ﻣﻨﻬﺎ ﺃﻥﹼ ﺍﻹﺿﺎﻓﺔ ﺑﻴﺎﻧﻴﺔ ﻭﻣﻨﻬﺎ ﺃﻥﹼ ﴿ﻣِﺜﹾﻞ﴾ ﺯﺍﺋﺪﺓ ﻭﻣﻨﻬﺎ ﺃﻥﹼ ﴿ﺟﺰﺁﺀ﴾ ﻣﺼﺪﺭ ﻣـﻀﺎﻑ ﳌﻔﻌﻮﻟـﻪ ﺃﻱ‬
‫ﺃﻥ ﻳ‪‬ﺠﺎﺯِﻱ‪ ‬ﺍﻟﻘﺎﺗﻞﹸ ﻣِﺜﻞﹶ ﺍﳌﻘﺘﻮﻝِ ﺣﺎﻝﹶ ﻛﻮﻥِ ﺍﳌِﺜﻞ ﻣﻦ ﺍﻟﻨ‪‬ﻌﻢ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺭﺟﻼﻥ[ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔﹸ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺫﹶﻭ‪‬ﺍ﴾ ﺻﻔﺔ ﳌﻮﺻﻮﻑ ﳏﺬﻭﻑٍ‪) .‬ﺻـﺎﻭﻱ( ﻭﰲ ﻗﻮﻟـﻪ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﺃ ﹼﻥ‬ ‫)‪(٩‬‬
‫ﺍﳌﺜﻞ ﺍﻟﻘﻴﻤﺔﹸ ﻷﻥﹼ ﺍﻟﺘﻘﻮﱘ ﳑﺎ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻨﻈﺮ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺩﻭﻥ ﺍﻷﺷﻴﺎﺀ ﺍﳌﺸﺎﻫ‪‬ﺪﺓ ﻭﻷﻥﹼ ﺍﳌِﺜﻞ ﺍﳌﻄﻠﻖ‪ ‬ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻹﲨﺎﻉ‬
‫ﻣﻘﻴ‪‬ﺪ ﺑﺎﻟﺼﻮﺭﺓ ﻭﺍﳌﻌﲎ ﺃﻭ ﺑﺎﳌﻌﲎ ﻻ ﺑﺎﻟﺼﻮﺭﺓ ﺃﻭ ﺑﺎﻟﺼﻮﺭﺓ ﺑﻼ ﻣﻌﲎ ﻭﻷﻥﹼ ﺍﻟﻘﻴﻤﺔ ﺃﹸﺭﻳﺪﺕ ﻓﻴﻤﺎ ﻻ ﻣﺜﻞ ﻟﻪ ﺻﻮﺭﺓﹰ ﺇﲨﺎﻋﺎﹰ ﻓﻠﻢ ﻳ‪‬ﺒﻖ‪ ‬ﻏﲑ‪‬ﻫﺎ‬
‫ﻣﺮﺍﺩﺍﹰ ﺇﺫ ﻻ ﻋﻤﻮﻡ‪ ‬ﻟﻠﻤﺸﺘﺮﻙ‪ ،‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻗﻮﻟﹸﻪ ﴿ﻣﻦ ﺍﻟﻨﻌﻢ﴾ ﻳﻨﺎﰲ ﺗﻔﺴﲑ‪ ‬ﺍﳌِﺜﻞ ﺑﺎﻟﻘﻴﻤﺔ‪ .‬ﻗﻠﺖ‪ ‬ﻣ‪‬ﻦ ﺃﻭﺟﺐ ﺍﻟﻘﻴﻤﺔﹶ ﺧﻴ‪‬ﺮ ﺑﲔ ﺃﻥ ﻳﺸﺘﺮﻱ‬
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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫? ﺃﻱ ﺑﺘﻠﻚ ﺍﻟﻔﻄﻨﺔ‪١٢.‬ﺻﺎﻭﻱ‬

‫= ﺃﻱ ﺍﳌﻘﺘﻮﻝ ﻣﻦ ﺍﻟﺼﻴﺪ‪١٢.‬ﻃﱪﻱ‬
‫ﻋﺪل ْ ُ ْ‬
‫ﻣﻨﻜﻢ﴾ ﳍﻤﺎ ﻓﻄﻨﺔ ﳝﻴﺰان ﺑﻬﺎ أﺷﺒﻪ اﻷﺷﻴﺎء ﺑﻪ وﻗﺪ ﺣﻜﻢ اﺑﻦ ﻋﺒﺎس وﻋﻤـﺮ وﻋﻠـﻲ رﺿـﻲ اﷲ ﻋـﻨﻬﻢ ﰲ اﻟﻨﻌﺎﻣـﺔ‬ ‫ذوا َ ْ ٍ‬
‫﴿ََ‬
‫ﺑﺒﺪﻧﺔ‪ ،‬و اﺑﻦ ﻋﺒﺎس وأﺑﻮ ﻋﺒﻴﺪة ﰲ ﺑﻘﺮ اﻟﻮﺣﺶ وﲪﺎره ﺑﺒﻘﺮة‪ ،‬و اﺑﻦ ﻋﻤﺮ و اﺑﻦ ﻋﻮف ﰲ اﻟﻈﺒﻲ ﺑﺸﺎة‪ ،‬وﺣﻜﻢ ﺑﻬﺎ اﺑﻦ ﻋﺒﺎس‬
‫? ﺃﻱ ﺑﺎﳍﺪﻱ‪ ١٢.‬ﲝﺮ ﺍﻟﻌﻠﻮﻡ‬
‫ﻜﻌﺒﺔِ﴾)‪ (٢‬أي ﻳﺒﻠﻎ ﺑـﻪ اﳊـﺮم ﻓﻴـﺬﺑﺢ‬
‫ﺑﻠﻎ ا ْ َ ْ َ‬
‫وﻋﻤﺮ وﻏﲑﳘﺎ ﰲ اﳊﻤﺎم ﻷﻧﻪ ﻳﺸﺒﻬﻬﺎ ﰲ اﻟﻌﺐ ﴿ َ ْﺪﻳﺎ﴾ ﺣﺎل ﻣﻦ ½ﺟﺰاء¼)‪َ ِ ٰ ﴿ (١‬‬
‫ﻓﻴﻪ وﻳﺘﺼﺪق ﺑﻪ ﻋ ﻣﺴﺎﻛﻴﻨﻪ وﻻ ﳚﻮز أن ﻳﺬﺑﺢ ﺣﻴـﺚ ﻛـﺎن)‪ ،(٣‬وﻧـﺼﺒﻪ ﻧﻌﺘـﺎ ﳌـﺎ ﻗﺒﻠـﻪ وإن أﺿـﻴﻒ)‪ (٤‬ﻷن إﺿـﺎﻓﺘﻪ‬
‫ﻟﻔﻈﻴﺔ ﻻ ﺗﻔﻴﺪ ﺗﻌﺮﻳﻔﺎ‪،‬ﻓﺈن ﻟﻢ ﻳﻜﻦ ﻟﻠﺼﻴﺪ ﻣﺜﻞ ﻣﻦ اﻟـﻨﻌﻢ ﻛﺎﻟﻌـﺼﻔﻮر واﳉـﺮاد ﻓﻌﻠﻴـﻪ ﻗﻴﻤﺘـﻪ ﴿َْاو﴾ ﻋﻠﻴـﻪ)‪َ ﴿ (٥‬ﻛـ َ ٌة﴾ ﻏـﲑ‬
‫? ﺃﻱ ﺍﳉﺰﺍﺀ‪١٢.‬ﲨﻞ‬
‫ﻣﺴﻜِ ْ َ ﴾ ﻣﻦ ﻏﺎﻟﺐ ﻗﻮت اﻟﺒﻠﺪ ﻣﺎ ﻳﺴﺎوي ﻗﻴﻤﺔ اﳉﺰاء ‪........................‬‬
‫)‪(٨‬‬
‫اﳉﺰاءوإن وﺟﺪه ‪ ،‬ﻫﻲ ﴿ َ َ ُ‬
‫ﻃﻌﺎم َ ٰ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫‪‬ﺎ ﻫﺪﻳﺎ ﺃﻭ ﻃﻌﺎﻣﺎ ﺃﻭ ﻳﺼﻮﻡ ﻛﻤﺎ ﺧﻴ‪‬ﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﻳﺔ ﻓﻜﺎﻥ ﴿ﻣﻦ ﺍﻟﻨﻌﻢ﴾ ﺑﻴﺎﻧﺎﹰ ﻟﻠﻬﺪﻱ ﺍﳌﺸﺘﺮٰﻯ ﺑﺎﻟﻘﻴﻤﺔ ﰲ ﺃﺣﺪِ ﻭ‪‬ﺟﻮﻩِ ﺍﻟﺘﺨـﻴﲑ‬
‫ﻷﻥﹼ ﻣ‪‬ﻦ ﻗﻮ‪‬ﻡ ﺍﻟﺼﻴﺪ‪ ‬ﻭﺍﺷﺘﺮﻯ ﺑﺎﻟﻘﻴﻤﺔ ﻫﺪﻳﺎ ﻓﺄﻫﺪﺍﻩ ﻓﻘﺪ ﺟ‪‬ﺰﻯ ﲟﺜﻞ ﻣﺎ ﻗﹶﺘﻞ ﻣﻦ ﺍﻟﻨﻌﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﺨﻴﲑ ﺍﻟﺬﻱ ﰲ ﺍﻵﻳﺔ ﺑ‪‬ـﲔ‪ ‬ﺃﻥ ﻳ‪‬ﺠـﺰﻱ‬
‫ﺑﺎﳍﺪﻱ ﺃﻭ ﻳ‪‬ﻜﹼﻔﺮ ﺑﺎﻟﻄﻌﺎﻡ ﺃﻭ ﺍﻟﺼﻮﻡ ﺇﳕﺎ ﻳﺴﺘﻘﻴﻢ ﺇﺫﺍ ﻗﻮ‪‬ﻡ ﻭﻧ‪‬ﻈﺮ ﺑﻌﺪ ﺍﻟﺘﻘﻮﱘ ﺃﹶﻱ‪ ‬ﺍﻟﺜﻼﺛﺔِ ﻳ‪‬ﺨﺘﺎﺭ‪ ،‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻋﻤﺪ ﺇﱃ ﺍﻟﻨﻈﲑ ﻭﺟ‪‬ﻌ‪‬ﻠﹶﻪ ﺍﻟﻮﺍﺟﺐ‪‬‬
‫ﻭﺣﺪ‪‬ﻩ ﻣِﻦ ﻏﲑ ﲣﻴﲑ ﻓﺈﺫﺍ ﻛﺎﻥ ﺷﻴﺌﺎﹰ ﻻ ﻧﻈﲑ‪ ‬ﻟﻪ ﻗﻮ‪‬ﻡ ﺣﻴﻨﺌﺬ ﰒ ﻳ‪‬ﺨﻴ‪‬ﺮ‪ ‬ﺑﲔ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺼﻴﺎﻡ ﻓﻔﻴﻪ ﻧﺒﻮ‪ ‬ﻋﻤـﺎ ﰲ ﺍﻵﻳـﺔ ﺃﹶﻻﹶ ﺗـﺮﻯ ﺇﱃ ﻗﻮﻟـﻪ‬
‫﴿ﺃﻭﻛﻔﹼﺎﺭﺓﹲ ﻃﻌﺎﻡ‪ ‬ﻣ‪‬ﺴٰﻜِﲔ‪ ‬ﺃﻭ ﻋ‪‬ﺪ‪‬ﻝﹸ ﺫﻟﻚ ﺻﻴﺎﻣﺎﹰ﴾ ﻛﻴﻒ ﺧﻴ‪‬ﺮ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺜﻼﺛﺔ ﻭﻻ ﺳﺒﻴﻞ ﺇﱃ ﺫﻟﻚ ﺇﻻﹼ ﺑﺎﻟﺘﻘﻮﱘ‪) .‬ﻣﺪﺍﺭﻙ(‬
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‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻝﹲ ﻣ‪‬ﻦ ﴿ﺟ‪‬ﺰ‪‬ﺍﺀٌ﴾[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨـﺪﻩ ﻣـﻦ ﺃﻧـﻪ ﺣـﺎﻝ ﻻ ﺑ‪‬ـﺪ‪‬ﻝﹲ ﻋـﻦ ﴿ﻣِﺜﹾـﻞﹸ﴾ ﻛﻤـﺎ ﻗﻴـﻞ‪ ،‬ﻷﻥﹼ ﴿ﻣِﺜـﻞﹸ﴾‬ ‫)‪(١‬‬
‫ﻣﺮﻓﻮﻉ ﻓﻴ‪‬ﺤﺘﺎﺝ‪ ‬ﺇﱃ ﲪﻠِﻪ ﻋﻠﻰ ﺍﳌﹶﺤﻞﹼ ﻭﻫﻮ ﺑﻌﻴﺪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺑٰﻠِﻎﹶ ﺍﻟﻜﻌﺒﺔِ﴾[ ﺻﻔﺔ ﻟـ﴿ﻫﺪﻳﺎ﴾ ﻷﻥﹼ ﺇﺿﺎﻓﺘﻪ ﻏﲑ ﺣﻘﻴﻘﻴﺔ )ﻛﻤﺎ ﰲ ﺍﻟﺘﻔﺴﲑ(‪ ،‬ﻭﻣﻌﲎ ﺑﻠﻮﻏِﻪ ﺍﻟﻜﻌﺒﺔﹶ ﺃﻥ ﻳﺬﺑﺢ ﺑـﺎﳊﺮﻡ‪ ،‬ﻓﺄﻣ‪‬ـﺎ‬ ‫)‪(٢‬‬
‫ﺍﻟﺘﺼﺪ‪‬ﻕ‪ ‬ﺑﻪ ﻓﺤﻴﺚ ﺷﺌﺖ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﰲ ﺍﳊﺮﻡ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﻴﺚ ﻛﺎﻥ[ ﻭﻫﻜﺬﺍ ﻋﻨﺪﻧﺎ‪) .‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻣﻠﺨ‪‬ﺼﺎ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺇﻥ ﺃﹸﺿﻴﻒ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺘـﻮﻫ‪‬ﻢ ﻣـﻦ ﺃﻥﹼ ﴿ﻫـﺪﻳﺎ﴾ ﻧﻜـﺮﺓ ﻭ﴿ﺑٰﻠـﻎ ﺍﻟﻜﻌﺒـﺔ﴾ ﻣﻌﺮﻓـﺔ ﻹﺿـﺎﻓﺔ ﺍﻟﺒـﺎﻟﻎ ﺇﱃ‬ ‫)‪(٤‬‬
‫ﺍﻟﻜﻌﺒﺔ ﻓﻜﻴﻒ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻧﻌﺘﺎ ﻟِـ﴿ﻫ‪‬ﺪ‪‬ﻳﺎﹰ﴾؟‪ ،‬ﻭﺗﻘﺮﻳﺮ ﺍﳉﻮﺍﺏ ﺃﻥﹼ ﺇﺿﺎﻓﺔ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺇﺿﺎﻓﺔ ﻟﻔﻈﻴـﺔ ﻭﻫـﻲ ﻻ ﺗ‪‬ﻔﻴـﺪ‬
‫ﺗﻌﺮﻳﻔﺎ ﻟﻠﻤﻀﺎﻑ ﻓﺠﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻀﺎﻑ ﺻﻔﺔﹰ ﻟﻠﻨﻜﺮﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻴﻪ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧ‪‬ﻪ ﻋﻄﻒ ﻋﻠﻰ ﴿ﺟﺰﺁﺀٌ﴾ ﻻ ﺧﱪ‪ ‬ﳏﺬﻭﻑٍ ﻛﻤﺎ ﻗﻴﻞ‪ ،‬ﻷﻧﻪ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺇﻥ ﻭ‪‬ﺟ‪‬ﺪﻩ[ ﺃﺷﺎﺭ ﺑِﻬﺬﻩ ﺍﻟﻮﺻﻠﻴﺔ ﺇﱃ ﺃﻥﱠ ﴿ﺃﻭ‪ ﴾‬ﻟﻠﺘﺨـﻴﲑ ﻻ ﻟﻠﺘﺮﺗﻴـﺐِ ﻛﻤـﺎ ﻫـﻮ ﺍﻟﻈـﺎﻫﺮ ﻭﻋﻠﻴـﻪ ﺍﻷﻛﺜـﺮﻭﻥ ﻭﻫـﻮ ﺍﳌـﺬﻫﺐ‬ ‫)‪(٦‬‬
‫ﻋﻨﺪﻧﺎ‪) .‬ﲨﺎﻟﲔ ‪] (٦٢‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﻲ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ﻫﻲ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﻃﹶﻌ‪‬ﺎﻡ‪ ﴾‬ﺧﱪ‪ ‬ﻣﺒﺘـﺪﺃ ﳏـﺬﻭﻑٍ ﻻ ﻋﻄـﻒ‪ ‬ﺑﻴـﺎﻥٍ ﻟــ﴿ﻛﻔﺎﺭﺓ﴾ﻛﻤﺎ ﻗﻴـﻞ‪ ،‬ﻷﻥﹼ ﺟ‪‬ﻤﻬـﻮﺭ‬ ‫)‪(٧‬‬
‫ﺍﻟﺒﺼﺮﻳﲔ ﻻ ﻳ‪‬ﺠﻮ‪‬ﺯﻭﻥ ﻋﻄﻒ‪ ‬ﺍﻟﺒﻴﺎﻥ ﰲ ﺍﻟﻨ‪‬ﻜِﺮ‪‬ﺍﺕ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﻴﻤﺔﹶ ﺍﳉﹶﺰﺍﺀِ[ ﻭﻋﻨﺪﻧﺎ ﻗﻴﻤﺔﹶ ﺍﻟﺼﻴﺪ‪) .‬ﲨﺎﻟﲔ ‪ ،٦٢‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻣﻠﺨﺼ‪‬ﺎﹰ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬

‫‪84‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﻟﻜﻞ ﻣﺴﻜﲔ ﻣـﺪ وﰲ ﻗـﺮاءة ﺑﺈﺿـﺎﻓﺔ ﻛﻔـﺎرة ﳌـﺎ ﺑﻌـﺪه وﻫـﻲ ﻟﻠﺒﻴـﺎن ﴿َْاو﴾ ﻋﻠﻴـﻪ ﴿ َ ْ ُ‬
‫ﻋـﺪل﴾ ﻣﺜـﻞ)‪ِ ٰ ﴿ (٣‬‬
‫ذﻟـ َ ﴾ اﻟﻄ ‪٢‬ﻌـﺎم‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫وﺑﺎل﴾ ﺛﻘﻞ)‪ (٦‬ﺟﺰاء)‪ٖ ِ ْ َ ﴿ (٧‬‬

‫اﻣﺮہؕ﴾ اﻟﺬي‬ ‫وﺟﺪه‪ ،‬وﺟﺐ ذﻟﻚ)‪ (٥‬ﻋﻠﻴﻪ ﴿ َ ُ ْ َ‬
‫ﻟﻴﺬوق َ َ َ‬ ‫وإن‬ ‫ﺎ‬‫ﻮﻣ‬ ‫ﺻﻴﺎﻣﺎ﴾)‪ (٤‬ﻳﺼﻮﻣﻪ ﻋﻦ ﻛﻞ ﻣﺪ ﻳ‬
‫﴿َِ ً‬
‫‪٢‬‬
‫واﷲ َﻋﺰ ِ ْﻳـﺰٌ ﴾ﻏﺎﻟـﺐ ﻋـ‬ ‫اﷲ ِ ْ‬
‫ﻣﻨـ ُ ؕ َ ُ‬ ‫ﻋـﺎد﴾ إﻟﻴـﻪ ﴿ َﻓ َ ْ َ ِ ُ‬
‫ﻨـﺘﻘﻢ ُ‬ ‫َﻒؕ﴾ ﻣﻦ ﻗﺘﻞ اﻟﺼﻴﺪ ﻗﺒﻞ ﲢﺮﳝﻪ ﴿ َ َ ْ‬
‫وﻣﻦ َ َ‬ ‫ﻋﻔﺎ اﷲُ َﻋﻤﺎ َﺳﻠ َ‬‫ﻓﻌﻠﻪ)‪َ َ ﴿ (٨‬‬
‫َﻜـﻢ﴾ أﻳﻬـﺎ اﻟﻨـﺎسﺣـﻼﻻ ﻛﻨــﺘﻢ أو‬ ‫ﳑـﻦ ﻋـﺼﺎه‪ ،‬وأﳊـﻖ ﺑﻘﺘﻠـﻪ ﻣﺘﻌ ّﻤـﺪا ﻓﻴﻤـﺎ ذﻛـﺮ اﳋﻄـﺄ ُ ﴿ا ُِﺣـﻞ ُ ْ‬ ‫أﻣـﺮه)‪َ ِ ْ ُ ﴿ (٩‬‬
‫ذواﻧﺘﻘـﺎمٍ ﴿‪﴾﴾۹۵‬‬
‫)‪(١٠‬‬
‫ّ‬
‫اﻟﺒ ْ ِ ﴾ أن ﺗﺄ ﻛﻠﻮه)‪ ،(١١‬وﻫﻮ ﻣﺎ ﻻ ﻳﻌﻴﺶ)‪ (١٢‬إﻻ ﻓﻴﻪ ﻛﺎﻟﺴﻤﻚ ﲞﻼف ﻣﺎ ﻳﻌﻴﺶ ﻓﻴﻪ وﰲ اﻟﱪ ﻛﺎﻟـﺴﺮﻃﺎن‬ ‫ﳏﺮﻣﲔ ﴿ َ ْ ُ‬
‫ﺻﻴﺪ ْ َ‬
‫‪٣‬‬ ‫‪٣‬‬
‫ﻜﻢ﴾ ﺗﺄ ﻛﻠﻮﻧﻪ ‪................................................‬‬ ‫ﻣﺘﺎ ًﻋﺎ﴾ ﲤﺘﻴﻌﺎ ﴿ ُ ْ‬ ‫وﻃﻌﺎﻣ ٗ ﴾ ﻣﺎ ﻳﻘﺬﻓﻪ ﻣﻴﺘﺎ ﴿ َ َ‬ ‫﴿َ ََ ُ‬
‫)‪(١٤‬‬ ‫)‪(١٣‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻟﻜﻞﱢ ﻣﺴﻜﲔٍ ﻣ‪‬ﺪ‪ [‬ﻭﻋﻨﺪﻧﺎ ﻧﺼﻒ‪ ‬ﺻﺎﻉٍ ﻣ‪‬ﻦ ﺑ‪‬ﺮ‪ ‬ﺃﻭ ﺻﺎﻉ‪ ‬ﻣِﻦ ﻏﲑِﻩ‪ .‬ﻭﺍﻟﺼﺎﻉ‪ ‬ﺃﹶﺭﺑﻌﺔﹸ ﺃﹶﻣﺪﺍﺩٍ‪) .‬ﲨﺎﻟﲔ ‪] (٦٢‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻴﻪ[ ﻗﺪ ﻣﺮ ﻭﺟﻬﻪ ﺁﻧﻔﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺜﻞ[ ﻓﺴﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﻋ‪‬ﺪ‪‬ﻝ﴾ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺻﺤ‪‬ﺔِ ﺍﳊﻤﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺻﻴﺎﻣﺎ﴾[ ﲤﻴﻴﺰ ﻟـ﴿ﻋ‪‬ﺪ‪‬ﻝ﴾ ﻛﻘﻮﻟﻚ‪½ :‬ﻋﻠﻰ ﺍﻟﺘﻤﺮﺓ ﻣِﺜﻠﹸﻬﺎ ﺯ‪‬ﺑ‪‬ﺪﺍﹰ¼‪ ،‬ﻭﺍﳋﻴﺎﺭ‪ ‬ﰲ ﺫﻟﻚ ﺇﱃ ﺍﻟﻘﺎﺗﻞ ﻭﻋﻨﺪ ﳏﻤﺪ ﻋﻠﻴـﻪ ﺍﻟﺮﲪـﺔﹸ‬ ‫)‪(٤‬‬
‫ﺇﱃ ﺍﳊﹶﻜﹶﻤ‪‬ﲔ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﻣﺪﺍﺭﻙ(‬
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‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺟ‪‬ﺐ‪ ‬ﺫﻟﻚ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻟِﻴ‪‬ﺬﹸﻭ‪‬ﻕ‪ ﴾‬ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﻻ ﺑﺎﳌﺬﻛﻮﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺛِﻘﻞﹶ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺃﺻﻞﹶ ﻣﻌﲎ ﺍﻟﻮﺑﺎﻝِ ﺍﻟﺜﻘﻞﹸ ﻭﻣﻨﻪ ﺍﻟﻮﺍﺑِﻞﹸ ﻟِﻠﻤ‪‬ﻄﺮِ ﺍﻟﻜﺜﲑِ ﻭﺍﻟﻮ‪‬ﺑِﻴﻞﹸ ﻟﻠﻄﻌﺎﻡِ ﺍﻟﺜﻘﻴﻞ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺴﺮ‪‬ﻉ‪ ‬ﻫ‪‬ﻀﻤ‪‬ﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺟﺰﺍﺀ[ ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭ ﺍﳉﺰﺍﺀ ﻷﻥﹼ ﺃﹶﻣ‪‬ﺮ‪‬ﻩ ﺃﻱ ﻓِﻌﻠﹶﻪ ﻗﺪ ﻣ‪‬ﻀﻰ ﻓﻼ ﻣﻌﲎ ﴿ﻟﻴﺬﻭﻕ‪...‬ﺇﱁ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻱ ﻓﹶﻌ‪‬ﻠﹶﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺿﻤﲑ‪﴿ ‬ﺍﹶﻣ‪‬ﺮِﻩ﴾ ﻟﻠﻘﺎﺗﻞ ﻻ ﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﻴﻞ‪ ،‬ﻷﻧﻪ ﺣﻴﻨﺌـﺬ ﻳ‪‬ﺤﺘـﺎﺝ‬ ‫)‪(٨‬‬
‫ﺇﱃ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﺃﻱ ½ﻭ‪‬ﺑﺎﻝﹶ ﳐﺎﻟﻔﺔِ ﺃﻣﺮِ ﺍﷲِ ﺗﻌﺎﱃ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﺍﻟﻌﺰﻳﺰ﴾ ﻣﻦ ﺍﻟﻌﺰ‪‬ﺓ ﲟﻌﲎ ﺍﻟﻐﻠﺒﺔ ﻓﻴﻜﻮﻥ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﺻﻔﺔ ﺍﻟﻘﺪﺭﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﺫﻭ ﺍﻧﺘﻘﺎﻡ﴾[ ﺍﻻﻧﺘﻘﺎﻡ‪ ‬ﺷِﺪ‪‬ﺓﹸ ﺍﻟﻌﻘﻮﺑﺔ ﻭﺍﳌﺒﺎﻟﻐﺔﹸ ﻓﻴﻬﺎ‪) .‬ﺧﺎﺯﻥ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺃﹶﻥﹾ ﺗ‪‬ﺄﻛﹸﻠﹸﻮﻩ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺼﻴﺪ ﺍﳊﹶﻴ‪‬ﻮ‪‬ﺍﻥﹸ ﻻ ﻓﻌﻞﹸ ﺍﻻﺻﻄﻴﺎﺩ ﻓﻼ ﺑﺪ‪ ‬ﺃﻥ ﻳ‪‬ﻘﺪ‪‬ﺭ‪ ‬ﻣﻌﻪ ﺍﻷَﻛﻞﹸ ﻷﻥﹼ ﺍﳊﻴـﻮﺍﻥ‬
‫ﻻ ﻳ‪‬ﻮﺻ‪‬ﻒ‪ ‬ﺑﺎﳊِﻞﱢ ﻟﺬﺍﺗﻪ ﻷﻥﱠ ﺍﳊِﻞﱠ ﻭﺍﳊﺮﻣﺔﹶ ﻳ‪‬ﺠﺮِﻳﺎﻥِ ﰲ ﺍﻷﻓﻌﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻻ ﻳﻌﻴﺶ[ ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻭﻋﻨﺪﻧﺎ ﻣﺎ ﻳ‪‬ﺘﻮﺍﻟﹶﺪ‪ ‬ﰲ ﺍﻟﺒﺤﺮ ﺇﺫ ﺍﻟﻌﱪﺓﹸ ﺑﺎﻷﺻﻞ ﻭﺍﳌﹶﺜﻮٰﻯ ﻋﺎﺭﺿﻲ‪) .‬ﲨﺎﻟﲔ ‪] (٦٣‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٣‬ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻳ‪‬ﻘﹾﺬِﻓﹸﻪ ﻣ‪‬ﻴ‪‬ﺘﹰﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﻐﺎﻳﺮﺓ ﺑﲔ ﴿ﺻﻴﺪ ﺍﻟﺒﺤﺮ﴾ ﻭ﴿ﻃﻌﺎﻣﻪ﴾ ﻷﻥﹼ ﺍﻟﻌﻄﻒ ﻳ‪‬ﻘﺘﻀﻲ ﺍﻟﺘﻐﺎﻳﺮ‪ ‬ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﺑـﺼﻴﺪ ﺍﻟﺒﺤـﺮ‬
‫ﻣﺎ ﺻِﻴ‪‬ﺪ‪ ‬ﺑﺎﳊﻴﻠﺔ ﻭﻫﻮ ﺣﻲ‪ ‬ﻭﺑﻄﻌﺎﻣﻪ ﻣﺎ ﻗﹶﺬﹶﻓﹶﻪ ﺍﻟﺒﺤﺮ ﻣ‪‬ﻴ‪‬ﺘﺎﹰ ﺇﱃ ﺍﻟﺴﺎﺣﻞ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ‪ ٥٩١/٣‬ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٤‬ﻗﻮﻟﻪ‪] :‬ﲤﺘﻴﻌﺎ[ ﻣﻔﻌﻮﻝ ﻷَﺟ‪‬ﻠﻪ ﺃﻱ ﺃﹸﺣﻞﹼ ﻟﻜﻢ ﺻﻴﺪ‪ ‬ﺍﻟﺒﺤﺮ ﻭﻃﻌﺎﻣ‪‬ﻪ ﲤﺘﻴﻌﺎﹰ ﺃﻱ ﻷَﺟ‪‬ﻞ ﺗ‪‬ﻤﺘ‪‬ﻌِﻜﻢ ﻭﺍﻧﺘﻔﺎﻋِﻜﻢ ﻭﻳـﺼﺢ‪ ‬ﺃﻱ ﻳﻜـﻮﻥ ﻣﻔﻌـﻮﻻﹰ‬
‫ﻣﻄﻠﻘﺎﹰ ﺃﻱ ﻣ‪‬ﺘ‪‬ﻌ‪‬ﻜﻢ ﲟﺎ ﺫﹸﻛﺮ ﺗ‪‬ﻤﺘﻴﻌﺎﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪85‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫?ﺃﻱ ﺍﻟﻄﻌﺎﻡ‪١٢.‬‬
‫ﺻﻴﺪ ْاﻟ َ ﴾ وﻫﻮ ﻣﺎ ﻳﻌﻴﺶ ﻓﻴﻪ ﻣﻦ اﻟﻮﺣﺶ اﳌﺄ ﻛﻮل)‪ (٣‬أن‬ ‫ﺎرة ِ﴾ اﳌﺴﺎﻓﺮﻳﻦ ﻣﻨﻜﻢ ﻳﺘﺰودوﻧﻪ ﴿ َو ُ َم َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ َ ْ ُ‬ ‫﴿َ ِ‬
‫وﻟﻠﺴﻴ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫اﻟﻴـ ِ ُ ْ‬
‫ﺗﺤـ َ ُ ْ َ‬
‫ون﴿‪﴾﴾۹۶‬‬ ‫اﻟـﺬي ِ َ ْ‬
‫اﷲ ِ‬ ‫دﻣﺘﻢ ُ ُ ًﻣﺎؕ﴾ ﻓﻠﻮ ﺻﺎده ﺣﻼ ل ﻓﻠﻠﻤﺤﺮم أﻛﻠﻪ ﻛﻤـﺎ ﺑﻴﻨﺘـﻪ اﻟ ّ‬
‫ـﺴﻨﺔ ﴿ َوا ُﻘـﻮا َ‬ ‫ﺗﺼﻴﺪوه ﴿ َﻣﺎ ُ ْ ُ ْ‬
‫)‪(٤‬‬

‫داﺧﻠﻪ)‪ (٦‬وﻋﺪم‬
‫‪٢‬‬
‫ﻟﻠﻨﺎس﴾ ﻳﻘﻮم ﺑﻪ)‪ (٥‬أﻣﺮ دﻳﻨﻬﻢ ﺑﺎﳊﺞ إﻟﻴﻪ ودﻧﻴﺎﻫﻢ ﺑﺄﻣﻦ‬‫ِ‬ ‫ﻴﺖ ْاﻟ َ َ َام﴾ اﳌﺤﺮم ﴿ﻗ ِ ٰ ً‬ ‫ﻌﻞ اﷲُ ا ْ َ ْ َ َ‬
‫ﻜﻌﺒﺔ ْاﻟ َ ْ َ‬ ‫﴿َﺟ َ َ‬
‫اﻟﺘﻌﺮض ‪٢‬ﻟﻪ وﺟﺒﻲ ﲦﺮات)‪ (٧‬ﻛﻞ ﺷﻲء إﻟﻴﻪ‪ ،‬وﰲ ﻗﺮاءة)‪½ (٨‬ﻗِﻴَﻤﺎ¼ ﺑﻼ أﻟﻒ ﻣـﺼﺪر ½ﻗـﺎم¼ ﻏـﲑ ﻣﻌـﻞ ﴿ َواﻟـﺸ ْ َﺮ ْاﻟـ َ َ َام﴾ ﲟـﻌـﲎ‬
‫اﻷﺷﻬﺮ اﳊﺮم)‪ (٩‬ذو اﻟﻘﻌﺪة وذو اﳊﺠﺔ واﳌﺤﺮم ورﺟﺐ ﻗﻴﺎﻣﺎ ﳍﻢ)‪ (١٠‬ﺑﺄﻣﻨﻬﻢ ﻣﻦ اﻟﻘﺘﺎل ﻓﻴﻬﺎ)‪...................... (١١‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﺣﻞ ﻟﻜﻢ ﺻﻴﺪ ﺍﻟﺒﺤﺮ ﻭﻃﻌﺎﻣﻪ ﻣﺘﺎﻋﺎ ﻟﻜﻢ ﻭﻟﻠﺴﻴﺎﺭﺓ﴾[ ﻓﻴـﻪ ﺇﺑﺎﺣـﺔﹸ ﺻـﻴﺪِ ﺍﻟﺒﺤـﺮِ ﻟِﻠﻤ‪‬ﺤ‪‬ـﺮِﻡ ﻭﺍﳊﹶـﻼﻝِ ﻭﺃﻥﹼ ﺍﳊـﺮﺍﻡ‪ ‬ﻋﻠـﻰ‬ ‫)‪(١‬‬
‫ﺍﳌﹸﺤﺮﻡ ﺻﻴﺪ‪ ‬ﺍﻟﺒ‪‬ﺮ‪ ‬ﺧﺎﺻ‪‬ﺔﹰ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺴﺎﻓﺮﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻥﹼ ﻛﻞﱠ ﺭﺟﻞ ﺳﻴ‪‬ﺎﺭ ﻓﻴﻜـﻮﻥ ﻋﻄـﻒ ﺍﻟـﺸﺊ ﻋﻠـﻰ ﻧﻔـﺴﻪ‪ ،‬ﻭﺗﻘﺮﻳـﺮ‪ ‬ﺍﻟـﺪﻓﻊ ﺃﻥﹼ ﺍﳌـﺮﺍﺩ‬ ‫)‪(٢‬‬
‫ﺑﻘﻮﻟﻪ ﴿ﻟﻠﺴ‪‬ﻴﺎﺭﺓ﴾ ﺍﳌﺴﺎﻓﺮﻭﻥ ﻻ ﺍﻟﺴ‪‬ﻴﺎﺭ‪ ‬ﻣﻄﻠﻘﺎﹰ ﻓﻼ ﻳ‪‬ﺮِﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺄﻛﻮﻝ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ﺍﳌﺄﻛﻮﻝﹶ¼ ﻷﻥﹼ ﻏﲑ ﺍﳌﺄﻛﻮﻝ ﺣﺮﺍﻡ‪ ‬ﻗﹶﺒﻞﹶ ﺍﻹﺣﺮﺍﻡِ ﻭﺑ‪‬ﻌﺪ‪‬ﻩ‪ ،‬ﻓﻤﺎ ﻓﺎﺋﺪﺓﹸ ﺗﻘﻴﻴـﺪِﻩ ﺑﻘﻮﻟـﻪ ﴿ﻣ‪‬ـﺎ ﺩ‪‬ﻣـﺘ‪‬ﻢ‬ ‫)‪(٣‬‬
‫ﺣ‪‬ﺮ‪‬ﻣ‪‬ﺎ﴾‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻥﹾ ﺗ‪‬ﺼِﻴ‪‬ﺪ‪‬ﻭﻩ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺼﻴﺪ ﻓﻌﻞﹸ ﺍﻻﺻﻄﻴﺎﺩ‪ ،‬ﻷﻥﹼ ﺍﳊِﻞﹼ ﻭﺍﳊﺮﻣـﺔﹶ ﻳ‪‬ﺠﺮﻳـﺎﻥ ﰲ ﺍﻷﻓﻌـﺎﻝ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺩﻭﻥ ﺍﻷﻋﻴﺎﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻘﹸﻮﻡ‪ ‬ﺑﻪ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ﺫﹶﻛﺮ ﺍﳌﺼﺪﺭ ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻔﺎﻋﻞﹶ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺼﺢ‪ ‬ﲪﻠﹸﻪ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﻭﻫﻮ ﴿ﺍﻟﻜﻌﺒﺔ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺩﻧﻴﺎﻫﻢ ﺑِﺄﹶﻣ‪‬ﻦِ ﺩﺍﺧﻠِﻪ‪ ...‬ﺇﱁ[ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﻴﺖِ ﺍﳊﺮﺍﻡِ ﲨﻴﻊ‪ ‬ﺍﳊﺮﻡ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺟ‪‬ﺒ‪‬ﻲِ ﺛﹶﻤ‪‬ﺮ‪‬ﺍﺕِ‪ ...‬ﺇﱁ[ ﺃﻱ ﻧ‪‬ﻘﻠِﻬﺎ ﻟﻪ ﻭﺫﻟﻚ ﺑِﺪ‪‬ﻋﻮﺓِ ﺳﻴ‪‬ﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ ‬ﺣﲔ ﻗﺎﻝ ﴿ﻭ‪‬ﺍﺭ‪‬ﺯ‪‬ﻗﹾﻬ‪‬ﻢ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﺜﱠﻤ‪‬ـﺮ‪‬ﺍﺕِ‬ ‫)‪(٧‬‬
‫ﻟﹶﻌ‪‬ﻠﱠﻬ‪‬ﻢ‪ ‬ﻳ‪‬ﺸ‪‬ﻜﹸﺮ‪‬ﻭ‪‬ﻥﹶ﴾ ]ﺇﺑﺮﺍﻫﻴﻢ‪ [٣٧:‬ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻣﻘﺎﻡ ﺍﻻﻣﺘِﻨﺎﻥ ﴿ﻳ‪‬ﺠ‪‬ﺒٰﻰ ﺇِﻟﹶﻴ‪‬ﻪِ ﺛﹶﻤ‪‬ﺮ‪‬ﺍﺕ‪ ‬ﻛﹸﻞﱢ ﺷ‪‬ﻲ‪‬ﺀٍ﴾ ]ﺍﻟﻘﺼﺺ‪) .[٥٧:‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓ[ ﺃﻱ ﺳﺒﻌﻴﺔ ﻻﺑﻦ ﻋﺎﻣﺮ ﴿ﻗِﻴ‪‬ﻤﺎﹰ﴾ ﺑﻮﺯﻥ ½ﻋِﻨ‪‬ﺐ¼‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻏـﲑ‪ ‬ﻣ‪‬ﻌ‪‬ـ ﱟﻞ¼ ﺃﻱ ﻏـﲑ‪ ‬ﻣﻘﻠﻮﺑـﺔٍ ﻳـﺎﺅ‪‬ﻩ ﻋـﻦ ﻭﺍﻭ ﺑـﻞ ﺍﻛﺘﻔـﻰ‬ ‫)‪(٨‬‬
‫ﺑﺎﻧﻘﻼ‪‬ﺎ ﻋﻨﻬﺎ ﰲ ﺃﺻﻠﻪ ﺍﻟﺬﻱ ﻫﻮ ½ﻗﻴﺎﻡ¼ ﺑﺎﻷﻟﻒ ﻓﺎﺧﺘﺼﺮ ﻭﺣ‪‬ﺬﻓﺖ ﻣﻨﻪ ﺍﻷﻟﻒ‪ ‬ﻭﺃﹸﺑﻘﻴﺖ ﺍﻟﻴﺎﺀُ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻓﻬﻮ ﻏﲑ ﻣ‪‬ﻌ‪‬ﻞﱟ ﻣـﻦ‬
‫ﻼ‪ ،‬ﻭﻛﻮﻧ‪‬ﻪ ﻏﲑ‪ ‬ﻣﻌﻞﹼ ﺑﺎﳌﻌﲎ ﺍﳌﺬﻛﻮﺭ ﻻ ﻳﻨﺎﰲ ﺃﻧﻪ ﻣﻘﺼﻮﺭ ﺃﻱ ﳏـﺬﻭﻑ‪‬‬ ‫ﺣﻴﺚ ﺍﻟﻨﻈﺮ ﻟِﺤﺎﻟﺘِﻪ ﺍﻵﻥﹶ ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻠﹸﻪ ﺍﻟﺬﻱ ﺑﺎﻷﻟِﻒ ﻣ‪‬ﻌ‪ ‬‬
‫ﺍﻷﻟﻒِ ﻓﻬﻮ ﻏﲑ ﻣﻌﻞﹼ ﻭﻫﻮ ﻣﻘﺼﻮﺭ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﲟﻌﲎ ﺍﻷَ ‪‬ﺷ ‪‬ﻬﺮِ ﺍﳊﹸﺮ‪‬ﻡِ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ ﴿ﻭﺍﻟﺸ‪‬ﻬ‪‬ﺮ‪ ‬ﺍﳊﹶـﺮﺍﻡ‪ ﴾‬ﻟﻠﺠـﻨﺲ ﻭﻳﺮﻳـﺪ ﺑـﻪ‬ ‫)‪(٩‬‬
‫ﻛﻞﱠ ﺍﻷﺷﻬ‪‬ﺮِ ﺍﳊﹸﺮ‪‬ﻡِ ﻻ ﻟﻠﻌﻬﺪ ﻛﻤﺎ ﻗﻴﻞ‪ ،‬ﻻﻧﺘﻔﺎﺀ ﺩﻟﻴﻞ ﺍﳋﺼﻮﺹ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻗِﻴ‪‬ﺎﻣﺎﹰ ﳍﻢ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﺍﻟﻜﻌﺒﺔ﴾ ﲝﺬﻑ ﺍﳋﱪ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻧﻪ ﻋﻄﻒ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﺍﳉﻤﻠﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺑِﹶﺄﻣ‪‬ﻨِﻬﻢ ﻣِﻦ ﺍﻟﻘﺘﺎﻝ ﻓﻴﻬﺎ[ ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﻌﺮﺏ ﻛﺎﻥ ﻳ‪‬ﻘﺘﻞ ﺑﻌﻀ‪‬ﻬﻢ ﺑﻌﻀﺎﹰ ﻭﻳ‪‬ﻐِﻴ‪‬ﺮ‪ ‬ﺑﻌﻀ‪‬ﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻭﻛـﺎﻧﻮﺍ ﺇﺫﺍ ﺩ‪‬ﺧﻠـﺖِ ﺍﻷَﺷ‪‬ـﻬ‪‬ﺮ‪‬‬
‫ﺍﳊﹸﺮ‪‬ﻡ‪ ‬ﺃﹶﻣﺴ‪‬ﻜﹸﻮﺍ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﻐﺎﺭﺓِ ﻓﻴﻬﺎ ﻓﻜﺎﻧﻮﺍ ﻳ‪‬ﺄﻣ‪‬ﻨﻮﻥ ﺑﺎﻷﺷﻬﺮ ﺍﳊﺮﻡ ﻭﻛﺎﻧﺖ ﺳﺒﺒﺎ ﻟﻘﻴﺎﻡ ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ‪) .‬ﺧﺎﺯﻥ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫واﻟﻘﻠ ٰ ِ َﺪ﴾ ﻗﻴﺎﻣﺎ ﳍﻢ ﺑﺄﻣﻦ ﺻﺎﺣﺒﻬﻤﺎ ﻣﻦ اﻟﺘﻌﺮض ﻟﻪ ﴿ ٰذﻟ ِ َ ﴾ اﳉﻌﻞ اﳌﺬﻛﻮر ﴿ ِ َ ْ‬
‫ﻟﺘﻌﻠ َُﻤﻮا َان اﷲَ َ ْﻌﻠ َُﻢ َﻣﺎ ِ‬ ‫ﺪي َ ْ َ ٓ‬‫﴿َو ْاﻟ َ ْ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ـﺈن ﺟﻌﻠـﻪ ذﻟـﻚ ﳉﻠـﺐ اﳌـﺼﺎﱀ)‪ (٥‬ﻟﻜـﻢ ودﻓـﻊ اﳌـﻀﺎر ﻋـﻨﻜﻢ ﻗﺒـﻞ‬ ‫اﷲ ﺑ ِ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬
‫ﻋﻠـﻴﻢ ﴿‪ ﴾﴾۹۷‬ﻓ ّ‬ ‫رض َ َوان َ‬‫وﻣﺎ ِ ْاﻻ َ ْ ِ‬ ‫ٰٰ ِ‬
‫اﻟﺴﻤﻮت َ َ‬
‫ﻏﻔﻮر﴾ ﻷوﻟﻴﺎﺋـﻪ‬ ‫اﷲ َ ُ ْ ٌ‬ ‫ﺷﺪﻳﺪ ْاﻟﻌ َ ِ‬
‫ِﻘﺎب﴾ ﻷﻋﺪاﺋﻪ ﴿ َو َان َ‬ ‫وﻗﻮﻋﻬﺎ دﻟﻴﻞ ﻋ ﻋﻠﻤﻪ ﲟﺎ ﻫﻮ ﰲ اﻟﻮﺟﻮد وﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﴿ ِ ْاﻋﻠ َُﻤﻮا َان َ‬
‫اﷲ َ ِ ْ ُ‬
‫ﺗﺒﺪون﴾ ﺗﻈﻬﺮون ﻣﻦ اﻟﻌﻤﻞ ﴿ َ َ‬
‫وﻣﺎ‬ ‫)‪(٧‬‬
‫اﻟﺒﻠﻎؕ﴾ اﻹﺑﻼغ ﻟﻜﻢ ﴿ َواﷲُ َ ْﻌﻠ َُﻢ َﻣﺎ ُ ْ ُ ْ َ‬
‫)‪(٦‬‬ ‫ﺳﻮل ِاﻻ ْ َ ٰ ُ‬
‫رﺣﻴﻢ ﴿‪ ﴾﴾۹۸‬ﺑﻬﻢ ﴿ َﻣﺎ َﻋ َ اﻟﺮ ُ ْ ِ‬ ‫﴿ ٌِْ‬
‫اﻋﺠﺒـ َ ﴾)‪ (٩‬أي‬ ‫ﻴﺚ﴾ اﳊﺮام ﴿ َ‬
‫واﻟﻄﻴﺐ﴾ اﳊﻼل ﴿ َ َ ْ‬
‫وﻟﻮ َ ْ َ َ‬ ‫اﻟﺨ ِ ْ ُ‬
‫ﺴﺘﻮي ْ َ‬
‫ﻗﻞ ﻻ َ ْ َ ِ‬ ‫ﺗﻜﺘﻤﻮن ﴿‪ ﴾﴾۹۹‬ﲣﻔﻮن ﻣﻨﻪ ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻪ ﴿ ُ ْ‬ ‫َ ُُْْ َ‬
‫)‪(٨‬‬
‫ُ‬
‫ﻟﻌﻠﻜﻢ ُﻔ ِ ُ ْ َ‬
‫ْﻠﺤﻮن ﴿‪ .................................. ﴾﴾۱۰۰‬ﻉ‬ ‫اﻟﺨ ِ ْﻴﺚِ ۚ َﻓﺎ ُﻘﻮا اﷲ َ﴾ ﰲ ﺗﺮﻛﻪ ﴿ ُﻳﺎو ِ ْاﻻ َ ْ ٰ ِ‬
‫ﻟﺒﺐ َ َ ُ ْ‬ ‫ﺳﺮك ﴿ َﻛ ْ َ ةُ ْ َ‬
‫ﻉ‬
‫)‪(١٠‬‬

‫ﻗﻮﻟﻪ‪َ ْ َ ﴿] :‬‬
‫واﻟﻘﻠ ِ َﺪ﴾[ ﺃﻱ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻘﻠﱢﺪﻭﻥ ﺑِﻬﺎ ﺃﻧﻔﺴ‪‬ﻬﻢ ﻳﺄﺧﺬﻭﻧ‪‬ﻬﺎ ﻣِـﻦ ﻟِﺤـﺎﺀِ ﺷ‪‬ـﺠ‪‬ﺮِ ﺍﳊﹶـﺮ‪‬ﻡِ ﺇﺫﺍ ﺭ‪‬ﺟﻌـﻮﺍ ﻣِـﻦ ﻣﻜﱠـﺔﹶ ﻟِﻴـﺄﻣ‪‬ﻨﻮﺍ ﻋﻠـﻰ‬ ‫)‪(١‬‬
‫ﺃﻧﻔﺴﻬﻢ ﻣِﻦ ﺍﻟﻌﺪﻭ‪ ‬ﻓﺈ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺭ‪‬ﺃﹶﻭ‪‬ﺍ ﺷ‪‬ﺨﺼﺎﹰ ﺟ‪‬ﻌﻞ ﰲ ﻋﻨﻘِﻪ ﺗﻠﻚ‪ ‬ﺍﻟﻘﻼﺩﺓﹶ ﻋ‪‬ﺮ‪‬ﻓﹸﻮﺍ ﺃﻧﻪ ﺭﺍﺟﻊ ﻣِﻦ ﺍﳊﹶﺮ‪‬ﻡِ ﻓﻼ ﻳ‪‬ﺘﻌﺮ‪‬ﺿ‪‬ﻮﻥ ﻟﻪ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ‬
‫ﺍﻟﻌﻄﻒ‪ ‬ﻟﻠﻤﻐﺎﻳﺮﺓ ﺇﺫ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﳍﺪﻱ ﺍﳊﹶﻴ‪‬ﻮﺍﻥﹸ ﺍﻟﺬﻱ ﻳ‪‬ﻬ‪‬ﺪٰﻯ ﻟِﻤﻜﱠﺔﹶ‪ ،‬ﻭﺑﺎﻟﻘﻼﺋﺪ ﺍﻷﺷﺨﺎﺹ‪ ‬ﺍﻟﺬﻳﻦ ﻳ‪‬ﺘ‪‬ﻘﻠﹼﺪﻭﻥ ﺑِﻠِﺤﺎﺀِ ﺷ‪‬ﺠ‪‬ﺮِ ﺍﳊﹶﺮ‪‬ﻡِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﻴﺎﻣﺎ ﳍﻢ[ ﻗﺪ‪‬ﺭﻩ ﻟِﻤﺎ ﺫﹶﻛﺮﻧﺎ ﺁﻧِﻔﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳉﹶﻌﻞﹸ ﺍﳌﺬﻛﻮﺭُ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻥﹼ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﴿ﺫﻟﻚ﴾ ﻟﻠﻮﺍﺣﺪ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻫﻨﺎ ﻣﺘﻌﺪ‪‬ﺩ ﻓﻴ‪‬ﻠـﺰ‪‬ﻡ‪ ‬ﻋ‪‬ـﺪ‪‬ﻡ‪‬‬ ‫)‪(٣‬‬
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‫ﺍﳌﻄﺎﺑ‪‬ﻘﺔ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱃ ﺩﻓﻌﻪ ﺑﺄﻥﹼ ﴿ﺫﻟﻚ﴾ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳉﹶﻌﻞ ﺍﳌﺬﻛﻮﺭ ﰲ ﺿِﻤﻦ ﴿ﺟ‪‬ﻌ‪‬ـﻞﹶ ﺍﷲُ ﺍﻟﹾﻜﹶﻌ‪‬ﺒ‪‬ـﺔﹶ…ﺇﱁ﴾ ﻻ ﺇﱃ ﺍﻷﺷـﻴﺎﺀ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﺣﱴ ﻳ‪‬ﻠﺰ‪‬ﻡ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﳌﻄﺎﺑ‪‬ﻘﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺫﻟﻚ ﻟﺘﻌﻠﻤﻮﺍ﴾[ ﺍﻟﻈﺎﻫﺮ ﻣِﻦ ﺻﻨﻴﻊ ﺍﳌﻔﺴﺮ ﺣﻴـﺚ ﱂ ﻳﻘـﺪﺭ ﺷـﻴﺌﺎ ﺇﻥﹼ ﺫﻟـﻚ ﻣﺒﺘـﺪﺃ ﻭ﴿ﻟﺘﻌﻠﻤـﻮﺍ﴾ ﺧـﱪ ﺃﻱ ﺫﻟـﻚ ﻛـﺎﺋﻦ‬ ‫)‪(٤‬‬
‫ﻟﺘﻌﻠﻤﻮﺍ‪ ...‬ﺇﱁ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺟﻌﻞ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻣﻌﻤﻮﻻ ﶈﺬﻭﻑ ﺃﻱ ﺷﺮﻋﻨﺎ ﻟﻜﻢ ﺫﻟﻚ ﻟﺘﻌﻠﻤﻮﺍ‪ ...‬ﺇﱁ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﺠ‪‬ﻠﹾﺐِ ﺍﳌﹶﺼﺎﻟِﺢِ[ ﺃﻱ ﻷَﺟ‪‬ﻞِ ﺟ‪‬ﻠﺐِ ﺍﳌﺼﺎﱀ ﻟﻜﻢ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺩﻟﻴﻞ‪ ...‬ﺇﱁ¼ ﺧ‪‬ﺒ‪‬ﺮ‪½ ‬ﺇﻥﹼ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻹﺑﻼﻍ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﺍﺳﺘﻌﻤﻞ ﻣﺼﺪﺭ ﺍ‪‬ﺮ‪‬ﺩ ﻣﻮﺿِﻊ‪ ‬ﺍﳌﺰﻳﺪ ﰲ ﺍﻵﻳـﺔ ﳌﺰﻳـﺪ ﺍﻟﺒﻼﻏـﺔ ﻷﻥﹼ ﺯﻳـﺎﺩﺓ ﺍﻟﺒِﻨﻴـﺔ ﺗـﺪﻝﹼ ﻋﻠـﻰ‬ ‫)‪(٦‬‬
‫ﺯﻳﺎﺩﺓ ﺍﳌﻌﲎ ﻓﻔﻴﻪ ﺍﻹﺷﺎﺭﺓﹸ ﺇﱃ ﺃﻧﻪ ﺑﻠﻎ ﺍﻟﺒﻼﻍﹶ ﺍﻟﻜﺎﻣﻞﹶ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪ ‬ﹾﻈﻬِﺮ‪‬ﻭﻥ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺗ‪‬ﺒ‪‬ﺪ‪‬ﻭ‪‬ﻥﹶ﴾ ﻣِﻦ ﺍﻹﺑﺪﺍﺀ ﲟﻌﲎ ﺍﻹﻇﻬﺎﺭ‪ ،‬ﻻ ﻣِﻦ ﺍﻟﺒﺪﺍﻳﺔ ﲟﻌﲎ ﺍﻟﺸﺮﻭﻉ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﺠﺎﺯﻳﻜﻢ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻋِﻠﹾﻤ‪‬ﻪ ﺗﻌﺎﱃ ﺑﺎﳌﺬﻛﻮﺭ ﻛﻨﺎﻳﺔﹲ ﻋﻦ ﻣ‪‬ﺠﺎﺯﺍﺗِﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﺃﹶﻋ‪‬ﺠ‪‬ﺒ‪‬ﻚ‪ ﴾...‬ﺇﱁ[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﳏﺬﻭﻑ ﺗﻘـﺪﻳﺮ‪‬ﻩ ½ﻫـﺬﺍ ﺇﺫﺍ ﻟﹶـﻢ ﻳ‪‬ﻌﺠِﺒـﻚ ﺑـﻞ ﻭﻟـﻮ ﺃﹶﻋﺠ‪‬ﺒ‪‬ـﻚ¼‪ ،‬ﻭﺟـﻮﺍﺏ ﺍﻟـﺸﺮﻁ‬ ‫)‪(٩‬‬
‫ﳏﺬﻭﻑ‪ ‬ﺗﻘﺪﻳﺮ‪‬ﻩ ﻓﻼ ﻳ‪‬ﺴﺘ‪‬ﻮِﻳﺎﻥِ ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻃ‪‬ﻴﺐ‪ ‬ﻻ ﻳ‪‬ﻘﺒ‪‬ﻞﹸ ﺇﻻﹼ ﻃﻴ‪‬ﺒﺎﹰ‪ .‬ﻭﺍﳌﻘﺼﻮﺩ‪ ‬ﻣﻦ ﺫﻟﻚ ﺃﹶﻣ‪‬ﺮ‪‬ﻩ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﺃﹶﻥ ﻳ‪‬ﺨﺎﻃِـﺐ‪‬‬
‫ﺑﺬﻟﻚ ﺃﹸﻣ‪‬ﺘ‪‬ﻪ ﻓﻠﻴﺲ ﺍﳋﻄﺎﺏ‪ ‬ﻟﻪ ﻷﻧﻪ ﻗﺪ ﺯﻫﺪ ﺍﳊﻼﻝ ﻓﻀﻼﹰ ﻋﻦ ﻛﻮﻧِﻪ ﻳ‪‬ﻌﺠِﺒ‪‬ﻪ ﻛﹶﺜﺮﺓﹸ ﺍﳊﺮﺍﻡِ‪) .‬ﺻﺎﻭﻱ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﺎ‪‬ﺗﻘﹸﻮﺍ ﺍﷲَ﴾ ﰲ ﺗﺮﻛﻪ[ ﺑِﺄﹶﻥﹾ ﺗ‪‬ﺘ‪‬ﺤ‪‬ﺮ‪‬ﻭ‪‬ﺍ ﺗ‪‬ﺮ‪‬ﻛﹶﻪ ﻇﺎﻫﺮﺍﹰ ﻭﺑﺎﻃﻨﺎﹰ ﻭﻻ ﺗ‪‬ﺤﺘﺎﻟﹸﻮﺍ ﰲ ﺗﺮﻛﻪ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺸﺒﻪ ﻓﺘ‪‬ﺘﺮ‪‬ﻛﻮﺍ ﻣﺎ ﻻ ﻏـﺮﺽ‪ ‬ﻟﻜـﻢ‬
‫ﻓﻴﻪ ﺩﻭﻥ ﻣﺎ ﻟﻜﻢ ﻓﻴﻪ ﺍﻟﻐﺮﺽ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪87‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫? ﺃﻱ ﺍﻟﻘﻮﻝ ﺍﻵﰐ‪١٢.‬‬
‫ﺗﺒﺪ﴾ ﺗﻈﻬﺮ‬ ‫ان ُ ْ َ‬ ‫ﻋﻦ َ ْ َ ٓ َ‬
‫اﺷﻴﺎء ِ ْ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َﻻ َﺗ ْﺴـ َٔﻠُۡﻮا َ ْ‬ ‫ﺗﻔﻮزون)‪ (١‬وﻧﺰل)‪ (٢‬ﳌﺎ أ ﻛﺜﺮوا ﺳﺆاﻟﻪ)‪ (٣‬ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫َﻜﻢؕ﴾‬ ‫ﺗﺒﺪ ُ ْ‬
‫ﻳﻨﺰل ْاﻟ ُ ْ ُن﴾ ﰲ زﻣﻦ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ ُ ْ َ‬ ‫ان َﺗ ْﺴـ َٔﻠُۡﻮا َﻋﻨْ َ ﺎ ﺣ ِ ْ َ ُ َ ُ‬‫ﺴﺆﻛﻢۚ﴾ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ اﳌﺸﻘﺔ ﴿ َو ِ ْ‬ ‫َﻜﻢ َ ُ ْ ُ ْ‬
‫﴿ ُْ‬
‫)‪(٧‬‬
‫اﳌﻌﲎ إذا ﺳﺄﻟﺘﻢ)‪ (٦‬ﻋﻦ أﺷﻴﺎء ﰲ زﻣﻨﻪ ﻳ ل اﻟﻘﺮآن ﺑﺈﺑﺪاﺋﻬﺎ وﻣﱴ أﺑﺪاﻫﺎ ﺳﺎءﺗﻜﻢ ﻓﻼ ﺗﺴﺄﻟﻮا ﻋﻨﻬﺎ‪ ،‬ﻗﺪ ﴿َﻋ َﻔﺎ اﷲُ َﻋﻨْ َﺎؕ﴾‬
‫? ﻣﻔﻌﻮﻝ ½ﺳﺌﻞ¼‪١٢.‬‬
‫ﻗﺒﻠﻜﻢ﴾ أﻧﺒﻴﺎﺋﻬﻢ)‪ (١١‬ﻓﺄﺟﻴﺒﻮا‬ ‫ﻣﻦ َ ْ ِ ُ ْ‬
‫ﻗﻮم ْ‬ ‫ﺳﺎﻟ َ ﺎ﴾ أي اﻷﺷﻴﺎء ﴿ َ ْ ٌ‬ ‫ﻗﺪ َ َ َ‬
‫ﺣﻠﻴﻢ ﴿‪ْ َ ﴿ ﴾﴾۱۰۱‬‬ ‫ﻋﻦ ﻣﺴﺄﻟﺘﻜﻢ ﻓﻼ ﺗﻌﻮدوا ﴿ َواﷲُ َ ُ ْ ٌ‬
‫ﻏﻔﻮر َ ِ ْ ٌ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻔﹸﻮﺯﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌـﲎ ﺍﻻﺻـﻄﻼﺣﻲ ﻫﺎﻫﻨـﺎ ﻭ ﺇﻻﹼ ﻓـﺎﻟﻔﻼﺡ‪ ‬ﰲ ﺍﻷﺻـﻞ ﺍﻟـﺸ‪‬ﻖ ﻭﺍﻟﻔﹶـﺘﺢ ﻛـﺄﻥﹼ ﺍﻟﻔـﺎﺋﺰ‪‬‬ ‫)‪(١‬‬
‫‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧ‪‬ﺰ‪‬ﻝﹶ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭ‪‬ﻓﻖ ﻋﺎﺩﺗِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﳌﹼﺎ ﺃﹶﻛﺜﹶﺮ‪‬ﻭﺍ ﺳ‪‬ﺆﺍﻟﹶﻪ[ ﺃﻱ ﻋﻦ ﺃﻣﻮﺭ ﻻ ﺗ‪‬ﻌﻨِﻴﻬﻢ ﻟﻜﻮﻥ ﺍﻟﺘﻜﻠﻴﻒ ﺑِﻬﺎ ﻳ‪‬ـﺸ‪‬ﻖ‪ ‬ﻋﻠـﻴﻬﻢ ﺃﻭ ﻟﻜﻮﻧِﻬـﺎ ﻣـﺴﺘﻮﺭﺓﹰ ﻭﺇﻇﻬﺎﺭِﻫـﺎ ﻳ‪‬ﻔﹾـﻀ‪‬ﺤ‪‬ﻬﻢ‪،‬‬ ‫)‪(٣‬‬
‫ﻓﺎﻷﻭ‪‬ﻝﹸ ﻛﺴ‪‬ﺆﺍﻟِﻬﻢ ﻋﻦ ﺍﳊﺞ‪ ‬ﻫﻞ ﻫﻮ ﻛﻞﱠ ﻋﺎﻡٍ؟ ﻭﺍﻟﺜﺎﱐ ﻛﺴﺆﺍﻝِ ﺑﻌﻀِﻬﻢ ﻋﻦ ﺃﺑﻴﻪ ﺑﻘﻮﻟﻪ ½ﺃﻳﻦ ﺃﰊ؟¼‪ ،‬ﻓﻘﺎﻝ ﻟـﻪ ﺍﻟـﻨﱯ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﹼﻢ‪)) :‬ﺃﺑﻮﻙ ﰲ ﺍﻟﻨﺎﺭ((‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻻ ﺗ‪‬ﺴﺌﹶﻠﹸﻮ‪‬ﺍ ﻋﻦ ﺃﹶﺷﻴﺂﺀَ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻪ ﻛﹶﺮﺍﻫﺔﹸ ﻛﺜﺮﺓِ ﺍﻟﺴﺆﺍﻝِ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪ ‬ﹾﻈ ‪‬ﻬﺮ‪ [‬ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺗ‪‬ﺒ‪‬ﺪ‪ ﴾‬ﻣِﻦ ﺍﻹﺑﺪﺍﺀ ﲟﻌﲎ ﺍﻹﻇﻬﺎﺭ‪ ،‬ﻻ ﻣِﻦ ﺍﻟﺒﺪﺍﻳﺔ ﲟﻌﲎ ﺍﻟﺸﺮﻭﻉ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻌﲎ ﺇﺫﺍ ﺳ‪‬ﺄﻟﺘﻢ‪ ...‬ﺇﱁ[ ﺣﺎﺻﻞ ﻣﺎ ﺃﻓﺎﺩﻩ ﺍﳌﻔﺴﺮ ﺃﻥﹼ ﻫﻨﺎ ﲨﻠﺘﲔ ﺷﺮﻃﻴﺘﲔ ﻭ‪‬ﻴﺎﹰ‪ ،‬ﻓﺎﻷﺻﻞ ﺗﺄﺧﲑ ﺍﻟﻨـﻬﻲ ﻋـﻦ ﺍﳉﻤﻠـﺘﲔ‬ ‫)‪(٦‬‬
‫ﻭﺗﺄﺧﲑ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﻋﻦ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺇﳕﺎ ﻗﺪ‪‬ﻡ ﺍﻟﻨﻬﻲ ﻭﻧﺘﻴﺠﺘ‪‬ﻪ ﻭﻫﻲ ﺍﻹﺳﺎﺀﺓ ﺍﻋﺘﻨﺎﺀً ﺑﺰﺟﺮ ﻋﺒﺎﺩِﻩ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻘﺪﱘ‪ ‬ﻭﺍﻟﺘﺄﺧﲑ‪ ‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻌﲎ‬
‫ﻭﺇﻻﹼ ﻗﺎﻟﻮﺍ ﻭﻻ ﺗﻘﺘﻀﻲ ﺗﺮﺗﻴﺒﺎﹰ ﻭﻻ ﺗﻌﻘﻴﺒﺎﹰ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻣﱴ ﺃﹶﺑﺪﺃﹶﻫﺎ ﺳ‪‬ﺎﺀَﺗ‪‬ﻜﻢ¼ ﻫﻮ ﻣﻌﲎ ﺍﳉﻤﻠﺔ ﺍﻷُﻭﱃ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻓﻼ ﺗ‪‬ﺴﺄﻟﻮﺍ ﻋﻨـﻬﺎ¼ ﻫـﻮ ﻣﻌـﲎ‬
‫ﺍﻟﻨﻬﻲ ﻭﻣﺎ ﺫﹶﻛﺮﻩ ﺍﳌﻔﺴﺮ ﺃﺣﺪ‪ ‬ﺍﺣﺘﻤﺎﻻﺕٍ ﰲ ﺍﻵﻳﺔ ﻭﻫﻮ ﺃﹶﺣﺴﻨ‪‬ﻬﺎ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻋﻔﺎ ﺍﷲ ﻋﻨﻬﺎ﴾[ ﺍﺳﺘﺌﻨﺎﻑ ﻣ‪‬ﺴﻮﻕ ﻟﺒﻴﺎﻥ ﺃﻥﹼ ‪‬ﻴﻬﻢ ﻋﻨﻬﺎ ﱂ ﻳﻜﻦ ‪‬ﺮﺩ ﺻﻴﺎﻧﺘﻬﻢ ﻋﻦ ﺍﳌﹶﺴﺌﻠﺔ ﺑﻞ ﻷ‪‬ﺎ ﰲ ﻧﻔﺴﻬﺎ ﻣﻌـﺼﻴﺔ‬ ‫)‪(٧‬‬
‫ﻣ‪‬ﺴﺘﺘﺒِﻌﺔ ﻟﻠﻤﺆﺍﺧﺬﺓ ﻭﻗﺪ ﻋﻔﺎ ﺍﷲُ ﻋﻨﻬﺎ ﺃﻱ ﻋﻔﺎ ﺍﷲُ ﻋﻦ ﻣ‪‬ﺴﺄﻟﺘِﻜﻢ ﺍﻟﺴﺎﻟِﻔﺔِ ﻣـﻨﻜﻢ ﺣﻴـﺚ ﱂ ﻳﻔـﺮﺽ ﻋﻠـﻴﻜﻢ ﺍﳊـﺞ‪ ‬ﻛـﻞﱠ ﻋ‪‬ـﺎﻡٍ ﺟـﺰﺍﺀً‬
‫ﻟِﻤ‪‬ﺴﺄﻟﺘِﻜﻢ ﻭﺗ‪‬ﺠ‪‬ﺎﻭ‪‬ﺯ‪ ‬ﻋﻦ ﻋ‪‬ﻘﻮﺑﺘِﻜﻢ ﺍﻷُﺧﺮﻭﻳ‪‬ﺔِ ﻛﺴﺎﺋﺮِ ﻣ‪‬ﺴﺎﺋِﻠِﻜﻢ ﻓﻼ ﺗ‪‬ﻌ‪‬ﻮﺩ‪‬ﻭﺍ ﺇﱃ ﻣِﺜﻠِﻬﺎ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋـﻦ ﻣ‪‬ـﺴﺄﻟﺘِﻜﻢ[ ﺃﺷـﺎﺭ ﺑـﻪ ﺇﱃ ﻣـﺎ ﻫـﻮ ﺍﳌﺨﺘـﺎﺭ‪ ‬ﻋﻨـﺪﻩ ﻣِـﻦ ﺃﻥﹼ ﺍﻟـﻀﻤﲑ ﰲ ﴿ﻋﻨـﻬﺎ﴾ ﺭﺍﺟـﻊ ﺇﱃ ﺍﳌـﺴﺄﻟﺔ ﺍﻟـﱵ ﺗ‪‬ﻔﻬ‪‬ـﻢ ﻣِـﻦ‬ ‫)‪(٨‬‬
‫﴿ﻻﺗ‪‬ﺴﺄﹶﻟﹸﻮﺍ﴾ ﻻ ﺇﱃ ﴿ﺃﹶﺷﻴﺎﺀَ﴾ ﻛﻤﺎ ﻗﻴﻞ‪ ،‬ﻷﻥﹼ ﺍﻟﻌﻔﻮ ﻳ‪‬ﻘﺘﻀﻲ ﺍﻟﺬﱠ‪‬ﻧﺐ‪ ‬ﻭﻫﻮ ﰲ ﺍﳌﹶﺴﺄﻟﺔ ﻓﻴ‪‬ﺼ‪‬ﺢ‪ ‬ﻧﺴﺒﺔﹸ ﺍﻟﻌﻔﻮِ ﺇﻟﻴﻬﺎ ﺣﻘﻴﻘﺔﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹶﺪ ﺳ‪‬ﺎﹶﻟﹶﻬﺎ﴾[ ﺃﻱ ﺳ‪‬ﹶﺄﻝﹶ ﻣِﺜﻠﹶﻬﺎ ﰲ ﻛﻮﻧِﻬﺎ ﻣ‪‬ﺤﺬﻭﺭﺓﹰ ﻭﻣﺴﺘﺘﺒِﻌﺔ ﻟﻠﻮﺑﺎﻝ‪ ،‬ﻭﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﻟﺘﺼﺮﻳﺢ ﺑﺎﳌِﺜﻞ ﻟﻠﻤﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﺤﺬﻳﺮ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻷﺷﻴﺎﺀَ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﻟﻀﻤﲑ ﺭﺍﺟﻊ ﻟﻸﺷﻴﺎﺀ ﻻ ﻟﻠﻤ‪‬ﺴﺌﻠﺔ ﻛﻤﺎ ﻗﻴﻞ‪ ،‬ﻷ‪‬ﻢ ﱂ ﻳ‪‬ﺴﺄﻟﻮﺍ ﻋﻦ ﺣـﺎﻝِ ﺍﳌـﺴﺌﻠﺔ ﺑـﻞ ﻋـﻦ ﺣـﺎﻝِ‬
‫ﺍﻷﺷﻴﺎﺀِ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ‪ ‬ﺭﺍﺟﻌﺎ ﻟﻸﺷﻴﺎﺀِ ﲝﺬﻑ ﺍﳉﺎﺭ‪ ‬ﺃﻱ ﺳ‪‬ﺄﹶﻝﹶ ﻋﻨﻬﺎ ﺃﻱ ﻋﻦ ﺍﻷﺷﻴﺎﺀِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺃﹶﻧﺒﻴﺎﺀَﻫﻢ[ ﺃﻱ ﻛﻤﺎ ﺳ‪‬ﺄﹶﻝﹶ ﻗﻮﻡ‪ ‬ﺻﺎﱀٍ ﺍﻟﻨﺎﻗﺔﹶ ﻭﺳﺄﻝ ﻗﻮﻡ‪ ‬ﻋﻴﺴﻰ ﺍﳌﺎﺋﺪﺓﹶ ﻭﺳﺄﻝ ﻗﻮﻡ‪ ‬ﻣﻮﺳﻰ ﺭﺅﻳﺔﹶ ﺍﷲ ﺗﻌﺎﱃ ﺟ‪‬ﻬﺮﺓﹰ‪ ،‬ﺻ‪‬ـﻠﹶﻮﺍﺕ‪ ‬ﺍﷲِ‬
‫ﻭﺳﻼﻣ‪‬ﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪) .‬ﺧﺎﺯﻥ(‬

‫‪88‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬

‫ﻳﻦ﴿‪ ﴾﴾۱۰۲‬ﺑﱰﻛﻬﻢ اﻟﻌﻤﻞ ﺑﻬﺎ ﴿ َﻣﺎ َ َ‬

‫ﺟﻌَﻞ﴾ ﺷﺮ ع)‪﴿(٢‬اﷲُ ِﻣﻦ َﺑﺤِ ْ َ ة ٍ)‪َ (٣‬‬
‫وﻻ‬ ‫ﺑﺒﻴﺎن أﺣﻜﺎﻣﻬﺎ ﴿ ُﺛﻢ َ ْ َ ُ ْ‬
‫اﺻﺒﺤﻮا﴾ ﺻﺎروا ﴿ﺑ ِ َ ﺎ ﻛٰ ِ ِ ْ َ‬
‫)‪(١‬‬

‫)‪(٥‬‬
‫وﺻﻴﻠ ٍَﺔ َ‬
‫وﻻ َﺣﺎمٍ ﴾ ﻛﻤﺎ ﻛﺎن أﻫﻞ اﳉﺎﻫﻠﻴﺔ ﻳﻔﻌﻠﻮﻧﻪ‪ ،‬روى اﻟﺒﺨﺎري ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ اﳌﺴﻴﺐ ﻗﺎل ‪ :‬اﻟﺒﺤﲑة اﻟﱵ‬ ‫ﺳﺎ‪ٍ َ Ò‬‬
‫ِﺒﺔ)‪َ (٤‬‬
‫وﻻ َ ِ ْ‬ ‫َٓ‬
‫ﳝﻨﻊ درﻫﺎ ﻟﻠﻄﻮاﻏﻴﺖ ﻓﻼ ﳛﻠﺒﻬﺎ أﺣﺪ ﻣﻦ اﻟﻨﺎس‪ ،‬واﻟﺴﺎﺋﺒﺔ اﻟﱵ ﻛﺎﻧﻮا)‪(٦‬ﻳﺴﻴﺒﻮ‪‬ﺎ ﻵﳍـﺘﻬﻢ ﻓـﻼ ﳛﻤـﻞ ﻋﻠﻴﻬـﺎ ﺷـﻲء‪ ،‬واﻟﻮﺻـﻴﻠﺔ‬
‫اﻟﻨﺎﻗﺔ اﻟﺒﻜﺮ)‪ (٧‬ﺗﺒﻜﺮ ﰲ أول ﻧﺘﺎج اﻹﺑﻞ)‪ (٨‬ﺑﺄﻧﺜﻰ ﺛـﻢ ﺗﺜـﲏ ﺑﻌـﺪ ﺑـﺄﻧﺜﻰ وﻛـﺎﻧﻮا ﻳـﺴﻴﺒﻮ‪‬ﺎ ﻟﻄـﻮاﻏﻴﺘﻬﻢ إن وﺻـﻠﺖ إﺣـﺪاﳘﺎ‬
‫ﺑﺄﺧﺮى ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ َذﻛﺮ‪ ،‬واﳊﺎم ﻓﺤﻞ اﻹﺑﻞ ﻳﻀﺮب اﻟﻀﺮاب اﳌﻌـﺪود)‪ (٩‬ﻓـﺈذا ﻗـ ﺿـﺮاﺑﻪ ودﻋـﻮه)‪ (١٠‬ﻟﻠﻄﻮاﻏﻴـﺖ وأﻋﻔـﻮه‬
‫ﺃﻱ ﺍﻟﺘﺤﺮﱘ‪١٢.‬ﺑﻴﻀﺎﻭﻱ‬
‫ﻜﺬبؕ﴾ ﰲ ذﻟﻚ وﰲ ﻧﺴﺒﺘﻪ إﻟﻴﻪ‬ ‫ون َﻋ َ اﷲِ ا ْ َ ِ‬ ‫ﻳﻦ َﻛ َ ُ ْوا َ ْﻔ َ ُ ْ َ‬ ‫ﲰﻮه اﳊﺎﻣﻲ ﴿و ٰﻜِﻦ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻣﻦ اﳊﻤﻞ ﻋﻠﻴﻪ ﻓﻼ ﳛﻤﻞ ﻋﻠﻴﻪ ﺷﻲء و ّ‬
‫>‬

‫=ﰲ ﲢﺮﱘ ﺫﻟﻚ ﺍﳌﺬﻛﻮﺭ‪١٢.‬‬

‫َ‬
‫اﷲ َو ا ِ َ اﻟﺮ ُ ْ ِ‬
‫ﺳﻮل﴾‬ ‫ﻌﺎﻟﻮا ا ِ ٰ َ ۤ‬
‫ﻣﺎ َ ْاﻧﺰَ َل ُ‬ ‫ﻗﻴﻞ َﻟ ُ ْﻢ َ َ َ ْ‬ ‫ﻌﻘﻠﻮن ﴿‪ ﴾﴾۱۰۳‬أن ذﻟﻚ اﻓﺘـﺮاء ﻷ‪‬ﻢ ﻗﻠﺪوا ﻓﻴﻪ آﺑﺎءﻫﻢ ﴿ َو ِ َ‬
‫اذا ِ ْ َ‬ ‫﴿ َو َ ْﻛ َ ُ ُ ْﻢ َﻻ َ ْ ِ ُ ْ َ‬
‫? ﺑﻴﺎﻥ ½ ﻣﺎ¼‪١٢.‬‬
‫ﺑﺎءﻧـﺎؕ﴾ ﻣـﻦ اﻟـﺪﻳﻦ واﻟـﺸﺮﻳﻌﺔ‪ ،‬ﻗـﺎل‬
‫وﺟﺪﻧﺎ َﻋﻠ َْﻴـ ِ َ ٓ َ َ‬
‫ﺣﺴ ُ َﻨﺎ﴾ ﻛﺎﻓﻴﻨـﺎ ﴿ َﻣﺎ َ َ ْ َ‬
‫)‪(١٢‬‬
‫أي إﱃ ﺣﻜﻤﻪ ﻣﻦ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮﻣﺘﻢ ﴿ َ ُ ْ‬
‫ﻗﺎﻟﻮا َ ْ‬
‫)‪(١١‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﺘﺮﻛﻬﻢ ﺍﻟﻌﻤﻞﹶ ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻔﺮ ﺇﳕﺎ ﻫﻮ ﺑﺘﺮﻙ ﺍﻟﻌﻤﻞ ﻻ ﺑﻨﻔﺲ ﺗﻠﻚ ﺍﻷﺷـﻴﺎﺀ‪ ،‬ﻓـﺎﻟﻜﻼﻡ ﻋﻠـﻰ ﺣـﺬﻑِ‬ ‫)‪(١‬‬
‫ﻣﻀﺎﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﺷﺮ‪‬ﻉ‪ [‬ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﴿ﺟ‪‬ﻌ‪‬ﻞﹶ﴾ ﻫﻨﺎ ﲟﻌﲎ ½ﺷ‪‬ﺮ‪‬ﻉ‪ ¼‬ﻭﻟﺬﻟﻚ ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ ﻭﻫﻮ ½ﺍﻟﺒﺤﲑﺓﹸ¼‪ ،‬ﻷﻥﹼ ﴿ﻣِﻦ﴾ ﺯﺍﺋﺪﺓﹲ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺎ ﺟ‪‬ﻌ‪‬ﻞﹶ ﺍﷲُ ﻣِﻦ ﺑ‪‬ﺤِﻴ‪‬ﺮ‪‬ﺓٍ﴾[ ﺭ‪‬ﺩ‪ ‬ﻭﺇﺑﻄﺎﻝ ﻟِﻤﺎ ﺍﺑﺘ‪‬ﺪ‪‬ﻋﻪ ﺃﻫﻞﹸ ﺍﳉﺎﻫﻠﻴﺔ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺎ ﺟ‪‬ﻌ‪‬ﻞﹶ ﺍﷲُ ﻣِﻦ ﺑ‪‬ﺤِﻴ‪‬ﺮ‪‬ﺓٍ ﻭ‪‬ﻻﹶ ﺳ‪‬ﺂﺋِﺒ‪‬ﺔٍ﴾[ ﺍﻵﻳﺔ‪ ،‬ﺍﺳﺘ‪‬ﻨﺒﻂ ﻣﻨﻪ ﲢﺮﱘ‪ ‬ﺗ‪‬ﻌﻄﻴﻞِ ﲨﻴﻊِ ﺍﳌﻨﺎﻓﻊِ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺒﺤﲑﺓﹸ ﺍﻟﱵ[ ﺃﻱ ﻫﻲ ﺍﻟﻨﺎﻗﺔﹸ ﺍﻟﱵ ﻳ‪‬ﻤﻨ‪‬ﻊ‪ ‬ﺩ‪‬ﺭ‪‬ﻫﺎ ﺃﻱ ﻟﹶﺒﻨ‪‬ﻬﺎ ﻟﻠﻄﱠﻮﺍﻏِﻴﺖِ ﺃﻱ ﺍﻷﺻﻨﺎﻡِ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻌﺒ‪‬ﺪﻭﻧ‪‬ﻬﺎ ﺃﻱ ﻟِﺨ‪‬ﺪ‪‬ﺍﻣِﻬﺎ ﻓﻼ ﻳ‪‬ﺤ‪‬ﻠﹸﺒ‪‬ﻬـﺎ‬ ‫)‪(٥‬‬
‫ﺃﹶﺣﺪ‪ ‬ﺃﻱ ﻏﲑ‪ ُ‬ﺧ‪‬ﺪ‪‬ﺍﻡِ ﺍﻟﻄﻮﺍﻏﻴﺖِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟﺴﺎﺋﺒﺔﹸ ﺍﻟﱵ ﻛﺎﻧﻮﺍ‪ ...‬ﺇﱁ[ ﺃﻱ ﻫﻲ ﺍﻟﻨﺎﻗﺔﹸ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺴ‪‬ﻴ‪‬ﺒ‪‬ﻮﻧ‪‬ﻬﺎ ﺃﻱ ﺑﺎﻟﻨـﺬﺭ ﻓﻜـﺎﻥ ﺃﹶﺣ‪‬ـﺪ‪‬ﻫﻢ ﺇﺫﺍ ﻣ‪‬ـﺮِﺽ‪ ‬ﺃﻭ ﻣ‪‬ـﺮِﺽ‪ ‬ﻟـﻪ ﺃﺣـﺪ‪‬‬ ‫)‪(٦‬‬
‫ﻳ‪‬ﻘﻮﻝ‪½ :‬ﺇِﻥﹾ ﺷ‪‬ﻔﹶﺎﻧِﻲ‪ ‬ﺍﷲُ ﺃﻭ ﺷ‪‬ﻔِﻲ‪ ‬ﻣﺮﻳﻀﻲ ﺳ‪‬ﻴ‪‬ﺒ‪‬ﺖ‪ ‬ﻧﺎﻗﺔﹰ¼ ﻓﺈﺫﺍ ﺣ‪‬ﺼﻞﹶ ﻣﻘﺼﻮﺩ‪‬ﻩ ﺳﻴ‪‬ﺒ‪‬ﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟﻮ‪‬ﺻِﻴ‪‬ﻠﺔﹸ ﺍﻟﻨ‪‬ﺎﻗﹶﺔﹸ ﺍﻟﹾﺒِﻜﹾﺮ‪ [‬ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﻣﺎ ﺍﺧﺘﺎﺭ‪‬ﻩ ﺍﳌﻔ ‪‬‬
‫ﺴﺮ‪ ‬ﰲ ﺗﻔﺴﲑ ﺍﻟﻮﺻﻴﻠﺔ ﻭﻫﻮ ﺃﹶﺣ‪‬ﺪ‪ ‬ﺃﹶﻗﻮﺍﻝٍ ﰲ ﺗﻔﺴﲑﻫﺎ ﻭﻓﻴﻬﺎ ﺃﹶﻗﻮﺍﻝﹲ ﺃﹸﺧ‪‬ﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺃﹶ ‪‬ﻭﻝِ ﻧِﺘ‪‬ﺎﺝِ ﺍﻹِﺑِﻞِ[ ﻟﻮ ﻗﺎﻝ ﰲ ﺃﻭ‪‬ﻝِ ﻧِﺘﺎﺟِﻬﺎ ﻟﻜﺎﻥ ﺃﹶﻭﺿﺢ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻀ‪‬ﺮﺍﺏ‪ ‬ﺍﳌﹶﻌﺪ‪‬ﻭﺩَ[ ﻭﻫﻮ ﻋ‪‬ﺸ‪‬ﺮ‪ ‬ﻣ‪‬ﺮ‪‬ﺍﺕٍ ﻓﻜﺎﻥ ﺇﺫﺍ ﺃﹶﺣﺒ‪‬ﻞﹶ ﺍﻷُﻧﺜٰﻰ ﻋﺸﺮ‪ ‬ﻣﺮ‪‬ﺍﺕٍ ﺗ‪‬ﺮﻛﻮﻩ ﻟﻠﻄﱠﻮﺍﻏﻴﺖ ﺇﱃ ﺁﺧِﺮ ﻣﺎ ﰲ ﺍﻟﺘﻔﺴﲑ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺩ‪‬ﻋ‪‬ﻮ‪‬ﻩ[ ﺃﻱ ﺗ‪‬ﺮﻛﹸﻮﻩ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭ‪‬ﺃﹶﻋ‪‬ﻔﹶﻮ‪‬ﻩ‪ ¼‬ﺃﻱ ﺗ‪‬ﺮﻛﻮﻩ ﻣِﻦ ﺍﳊﻤﻞ ﻓﻬﻮ ﲟﻌﲎ ﻣﺎ ﻗﺒﻠﹶﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺇﱃ ﺣ‪‬ﻜﻤِﻪ[ ﺇﺷﺎﺭﺓﹲ ﻟﺘﻘﺪﻳﺮِ ﻣﻀﺎﻑٍ ﰲ ﻗﻮﻟﻪ ﴿ﻭﺇﱃ ﺍﻟﺮﺳﻮﻝ﴾ ﺃﻱ ﺇﱃ ﺣﻜﻤﻪ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻣـﻦ ﲢﻠﻴـﻞ‪ ...‬ﺇﱁ¼ ﺑﻴـﺎﻥﹲ ﻟِﻜـﻞﱟ‬
‫ﻣ‪‬ﻦ ﻗﻮﻟِﻪ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﷲُ ﻭﻣِﻦ ﺣﻜﻢِ ﺍﻟﺮ‪‬ﺳ‪‬ﻮﻝ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻛﹶﺎﻓِﻴ‪‬ﻨ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪89‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﺘﺪوَن ﴿‪ ﴾﴾۱۰۴‬إﱃ اﳊﻖ)‪ ،(٤‬واﻻﺳﺘﻔﻬﺎم ﻟﻺ ﻧﻜﺎر‬ ‫َﻤﻮن ْ ٔ ً‬
‫ﺷﻴـﺎ)‪َ (٣‬‬ ‫ﺎن َ ٓ ُ‬
‫وﻟﻮ َ َ‬
‫وﻻ ﻳَ ْ َ ُ ْ‬ ‫ﺑﺎؤ ُ ْﻢ َﻻ َ ْﻌﻠ ُ ْ َ َ‬ ‫ﺗﻌﺎﱃ ‪﴿ :‬اَ﴾ ﺣﺴﺒﻬﻢ ذﻟﻚ ﴿ َ َ ْ‬
‫)‪(٥‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺘﺪﻳﺘﻢؕ﴾ ﻗﻴـﻞ اﳌـﺮاد ﻻ‬ ‫ﻣﻦ َﺿﻞ ِ َ‬

‫اذا ا ْ َ َ ْ ُ ْ‬ ‫ﻔﺴﻜﻢ﴾ أي اﺣﻔﻈﻮﻫﺎ وﻗﻮﻣﻮا ﺑﺼﻼﺣﻬﺎ ﴿ َﻻ َ ُ ُ ْ‬
‫ﻛﻢ ْ‬ ‫َﻴﻜﻢ اَ ْ ُ َ ُ ْ‬
‫ﻣﻨﻮا َﻋﻠ ْ ُ ْ‬
‫ﻳﻦ َ ُ ْ‬ ‫﴿ َﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫)‪(٦‬‬
‫ﺃﻱ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ‪١٢.‬ﲨﻞ‬
‫ﺿﻞ ﻣﻦ أﻫﻞ اﻟﻜﺘﺎب وﻗﻴـﻞ اﳌـﺮاد ﻏـﲑﻫﻢ)‪ (٨‬ﳊـﺪﻳﺚ أﰉ ﺛﻌﻠﺒـﺔ اﳋـﺸﲏ‪ :‬ﺳـﺄﻟﺖ ﻋﻨﻬـﺎ رﺳـﻮل اﷲ ﺻـ اﷲ‬
‫ﻳﻀﺮﻛﻢ ﻣﻦ ّ‬
‫?‬ ‫)‪(٧‬‬

‫ﻋﻠﻴــﻪ وﺳــﻠﻢ ﻓﻘــﺎل‪)) :‬اﺋﺘﻤـﺮوا ﺑــﺎﳌﻌﺮوف وﺗﻨــﺎﻫﻮا ﻋـﻦ اﳌﻨﻜـﺮ ﺣــﱴ إذا رأﻳــﺖ ﺷــﺤﺎ ﻣﻄﺎﻋــﺎ)‪ (٩‬وﻫـﻮى ﻣﺘﺒﻌــﺎ ودﻧﻴــﺎ ﻣــﺆﺛﺮة‬

‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﻓﺄﹶﺛﺎﺑ‪‬ﻬﻢ﴾ ﻣﻦ ﻛﻼﻣﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶ﴾ﺣ‪‬ﺴ‪‬ﺒ‪‬ﻬﻢ ﺫﻟﻚ ﴿ﻭﻟﻮ‪ ﴾...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻮﺍﻭ ﰲ ﴿ﺃﹶﻭ‪‬ﻟﹶﻮ‪ ﴾‬ﻭﺍﻭ‪ ‬ﺍﳊﺎﻝ ﺩ‪‬ﺧﻠﺖ‪ ‬ﻋﻠﻴﻬﺎ ﳘﺰﺓﹸ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﺍﻟﺘﻘـﺪﻳﺮ‪‬‬ ‫)‪(٢‬‬
‫ﺃﹶﺣ‪‬ﺴ‪‬ﺒ‪‬ﻬ‪‬ﻢ ﺩِﻳﻦ‪ ‬ﺁﺑﺎﺋِﻬﻢ ﲟﻌﲎ ﻛﺎﻓِﻴﻬﻢ‪ ...‬ﺇﱁ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻻﻳ‪‬ﻌﻠﹶﻤ‪‬ﻮﻥ ﺷﻴﺌﹰﺎ﴾[ ﻋﺒ‪‬ﺮ ﻫﻨﺎ ﺑـ﴿ﻳ‪‬ﻌﻠﹶﻤ‪‬ﻮﻥ﴾‪ ،‬ﻭﰲ ﺍﻟﺒﻘﺮﺓ ﺑـ﴿ﻳ‪‬ﻌ‪‬ﻘِﻠﹸﻮ‪‬ﻥﹶ﴾ ﻭﻗﺎﻝ ﻫﻨﺎ ﴿ﻣ‪‬ﺎ ﻭ‪‬ﺟ‪‬ﺪ‪‬ﻧ‪‬ﺎ﴾ ﻭﻫﻨﺎﻙ ﴿ﻣـﺎ ﺃﹶﻟﹾﻔﹶﻴ‪‬ﻨ‪‬ـﺎ﴾ ﺗ‪‬ﻔﹶﻨ‪‬ﻨـﺎﹰ‬ ‫)‪(٣‬‬
‫ﺃﻱ ﻻﺭﺗﻜﺎﺏِ ﻓﻨﻮﻥٍ ﻭﺃﺳﺎﻟﻴﺐ‪ ‬ﻣِﻦ ﺍﻟﺘﻌﺒﲑ‪) .‬ﺻﺎﻭﻱ(‬
‫ﺍﳊﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠﱢﻖ ﺍﳌﺨﺼﻮﺹِ ﻟِﺌﹶﻼﱠ ﻳ‪‬ﺮِﺩ‪ ‬ﺑﻌﻤﻮﻡ ﺍﳌﺘﻌﻠﱢﻖ ﻣ‪‬ﺎ ﻳ‪‬ﺮِﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﱃ ﱢ‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ‪ ‬ﻟﻺﻧﻜﺎﺭ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ‬ﻟﻺﻧﻜﺎﺭ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺠﻮﺯ‪ ‬ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ‬ﻣِﻦ ﺍﷲِ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺣﻔﹶﻈﹸﻮﻫﺎ[ ﻓﺴﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﻋﻠﻴﻜﻢ﴾ ﺍﺳﻢ‪ ‬ﻓﻌﻞٍ ﲟﻌﲎ ﺍﻷﻣﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻀﺮ‪‬ﻛﻢ‪ ...‬ﺇﱁ[ ﻓﻌﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ ﺍﻵﻳﺔﹸ ﺗ‪‬ﺴ‪‬ﻠِﻴ‪‬ﺔﹰ ﻟﻠﻤﺆﻣﻨﲔ ﻋﻠﻰ ﻣﺎ ﺣ‪‬ﺼﻞ ﳍﻢ ﻣِـﻦ ﺍﳊـﺰﻥ ﻋﻠـﻰ ﻋ‪‬ـﺪ‪‬ﻡِ ﺇﳝـﺎﻥ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻗﻴﻞ ﺍﳌﺮﺍﺩ‪ ‬ﻻ ﻳ‪ ‬‬ ‫)‪(٧‬‬
‫ﺍﻟﺬﻳﻦ ﻛﹶﻔﺮﻭﺍ ﺣﲔ ﺩ‪‬ﻋ‪‬ﻮ‪‬ﻫﻢ ﺇﱃ ﻣﺎ ﺃﹶﻧﺰﻝ ﺍﷲُ ﻭﺇﱃ ﺍﻟﺮﺳﻮﻝِ ﻓﺎﻣﺘﻨ‪‬ﻌﻮﺍ ﻭﻗﺎﻟﻮﺍ ﺣ‪‬ﺴﺒ‪‬ﻨﺎ ﻣﺎ ﻭ‪‬ﺟﺪ‪‬ﻧﺎ ﻋﻠﻴﻪ ﺁﺑﺎﺀَﻧﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﻏﲑ‪‬ﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﻧﺎﺯﻟﺔ ﰲ ﺗـﺮﻙِ ﺍﻷﻣـﺮ ﺑـﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨـﻬﻲِ ﻋـﻦ ﺍﳌﻨﻜـﺮ ﺇﺫ ﻗـﺪ ﻭ‪‬ﺭ‪‬ﺩ ﺃ ﹼﻥ‬ ‫)‪(٨‬‬
‫ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻳﻮﻣﺎﹰ ﻋﻠﻰ ﺍﳌﻨﱪ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﻜﻢ ﺗ‪‬ﻘﺮﺅﻭﻥ ﻫﺬﻩ ﺍﻵﻳﺔﹶ ﻭﺗ‪‬ﻀ‪‬ﻌ‪‬ﻮﻧ‪‬ﻬﺎ ﰲ ﻏﲑِ ﻣ‪‬ﻮﺿِﻌﻬﺎ ﻭﻻ ﺗ‪‬ﺪ‪‬ﺭ‪‬ﻭﻥ ﻣـﺎ ﻫـﻲ‬
‫ﻭﺇﱐ ﲰﻌﺖ‪ ‬ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻳﻘﻮﻝ ))ﺇﻥﹼ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺭ‪‬ﺃﹶﻭ‪‬ﺍ ﻣ‪‬ﻨﻜﹶﺮﺍﹰ ﻓﻠﻢ ﻳ‪‬ﻐﻴ‪‬ﺮ‪‬ﻭﻩ ﻋ‪‬ﻤ‪‬ﻬﻢ ﺍﷲُ ﺑﻌﻘـﺎﺏٍ‪ ،‬ﻓﹶـﺄﹾﻣ‪‬ﺮ‪‬ﻭﺍ ﺑـﺎﳌﻌﺮﻭﻑ‬
‫ﻭﺍﻧ‪‬ﻬ‪‬ﻮﺍ ﻋﻦ ﺍﳌﻨﻜﺮ ﻭﻻ ﺗ‪‬ﻐ‪‬ﺘ‪‬ﺮ‪‬ﻭﺍ ﺑﻘﻮﻝ ﺍﷲ ﻋﺰ‪‬ﻭﺟ ﹼﻞ‪﴿ :‬ﻳﺂﻳﻬـﺎ ﺍﻟـﺬﻳﻦ ﺁﻣ‪‬ﻨ‪‬ـﻮﺍ ﻋﻠـﻴﻜﻢ ﺃﹶﻧﻔﹸـﺴ‪‬ﻜﻢ﴾ ﻓﻴﻘـﻮﻝﹶ ﺃﺣـﺪ‪‬ﻛﻢ ½ﻋ‪‬ﻠـﻲ‪ ‬ﻧ‪‬ﻔـﺴﻲ¼ ﻭﺍﷲِ‬
‫ﻟﹶﺘﺄﻣ‪‬ﺮ‪‬ﻥﹼ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻟﹶﺘ‪‬ﻨ‪‬ﻬ‪‬ﻮ‪ ‬ﱠﻥ ﻋﻦ ﺍﳌﻨﻜﺮ ﺃﻭ ﻟﹶﻴ‪‬ﺴﺘﻌﻤﻠﹶﻦ‪ ‬ﺍﷲُ ﻋﻠﻴﻜﻢ ﺷِﺮﺍﺭ‪‬ﻛﻢ ﻓﻴ‪‬ـﺴ‪‬ﻮﻣ‪‬ﻮﻧ‪‬ﻜﻢ ﺳـﻮﺀَ ﺍﻟﻌـﺬﺍﺏ ﰒ ﻟﹶﻴ‪‬ـﺪ‪‬ﻋ‪‬ﻮ‪‬ﻥﹼ ﺧِﻴـﺎﺭ‪‬ﻛﻢ ﻓـﻼ‬
‫ﻳ‪‬ﺴﺘﺠﺎﺏ‪ ‬ﳍﻢ((‪ ،‬ﻭﻋﻨﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﺎﻝ‪)) :‬ﻣﺎ ﻣِﻦ ﻗﻮﻡٍ ﻋ‪‬ﻤﻞ ﻓﻴﻬﻢ ﻣ‪‬ﻨﻜﹶﺮ‪ ‬ﻭﺳ‪‬ـﻦ‪ ‬ﻓـﻴﻬﻢ ﻗﺒـﻴﺢ‪ ‬ﻓﻠـﻢ ﻳ‪‬ﻐﻴ‪‬ـﺮﻭﻩ ﻭﱂ ﻳ‪‬ﻨﻜِـﺮﻭﻩ ﺇﻻﹼ‬
‫ﻭﺣﻖ‪ ‬ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻬﻢ ﺑﺎﻟﻌﻘﻮﺑﺔ ﲨﻴﻌﺎﹰ ﰒﹼ ﻻ ﻳ‪‬ﺴﺘﺠﺎﺏ‪ ‬ﳍـﻢ((‪ .‬ﻭﻗـﺎﻝ ﺍﻟـﺼﺪﻳﻖ‪ ‬ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﺃﻳـﻀﺎﹰ‪ :‬ﺇﻥﹼ ﻫـﺬﻩ ﺍﻵﻳـﺔﹶ ﺗ‪‬ﻌ‪‬ـﺪ‪‬ﻭﻧ‪‬ﻬﺎ‬
‫ﺭﺧﺼﺔﹰ ﻭﺍﷲِ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺁﻳﺔﹰ ﺃﹶﺷﺪ‪ ‬ﻣِﻨﻬﺎ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪ ] :‬ﺷﺤ‪‬ﺎ ﻣ‪‬ﻄﺎﻋﺎﹰ[ ﺍﻟﺸﺢ‪ ‬ﺎﻳﺔﹸ ﺍﻟﺒﺨﻞ ﻣ‪‬ﻊ‪ ‬ﺍﳊﺮﺹ‪½ ،‬ﻣﻄﺎﻋﺎ¼ ﺃﻱ ﻳ‪‬ﻄﻴﻌﻪ ﺻﺎﺣﺒ‪‬ﻪ‪ ،‬ﻭ½ﻫﻮ‪‬ﻯ¼ ﺑﺎﻟﻘﺼﺮ ﺃﻱ ﻣ‪‬ﻴﻞﹸ ﺍﻟـﻨﻔﺲ ﺇﱃ ﺍﻟﻘﺒـﺎﺋﺢ‪½ ،‬ﻣ‪‬ﺘ‪‬ﺒ‪‬ﻌـﺎﹰ¼‬ ‫)‪(٩‬‬
‫ﺃﻱ ﻳ‪‬ﺘ‪‬ﺒِﻌ‪‬ﻪ ﺻﺎﺣﺒ‪‬ﻪ ﻭ½ﺩ‪‬ﻧﻴﺎ ﻣ‪‬ﺆ‪‬ﺛﹶﺮ‪‬ﺓﹰ¼ ﺑﺎﳍﹶﻤﺰ ﻭﻋ‪‬ﺪ‪‬ﻣِﻪ ﺃﻱ ﻳ‪‬ﺆ‪‬ﺛِﺮ‪‬ﻫﺎ ﺻﺎﺣﺒ‪‬ﻬﺎ ﻋﻠﻰ ﺍﻵﺧِﺮﺓ‪ ،‬ﻭ½ﺇﻋﺠـﺎﺏ‪ ‬ﻛـﻞﱢ ﺫﻱ ﺭﺃﻱ ﺑِﺮ‪‬ﺃﹾﻳِـﻪ¼ ﺃﻱ ﻣِـﻦ ﻏـﲑِ ﻧﻈـﺮٍ ﺇﱃ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺇﲨﺎﻉِ ﺍﻷﻣﺔ ﻭﺍﻟﻘﻴﺎﺱِ ﻋﻠﻰ ﺃﹶﻗﻮﻯ ﺍﻷﺩ‪‬ﻟﺔِ ﻭﺗﺮﻙِ ﺍﻹﻗﺘﺪﺍﺀ ﺑﻨﺤﻮ ﺍﻷَﺋﻤ‪‬ﺔ ﺍﻷﺭﺑﻌﺔ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﺟﻤﻴﻌﺎ َﻓ ُ َﻨﺒـﺌُﻜُ ْﻢ ِ َﺑﻤـﺎ ُ ْ ُ ْ‬
‫ُ )‪(١‬‬
‫ﻛﻨـﺘﻢ َ ْ َ ُ ْ َ‬
‫ﻌﻤﻠـﻮن‬ ‫و إﻋﺠﺎب ﻛﻞ ذي رأي ﺑﺮأﻳﻪ ﻓﻌﻠﻴﻚ ﻧﻔﺴﻚ((‪ ،‬رواه اﳊﺎﻛﻢ وﻏـﲑه ﴿ا ِ َ اﷲِ َ ْ ِ ُ ْ‬
‫ﻣﺮﺟﻌﻜﻢ َ ِ ْ ً‬
‫اﻟﻮﺻﻴﺔِ ْ َ ِ‬
‫اﺛﻨﺎن َ َ‬
‫ذوا‬ ‫اﻟﻤﻮت﴾)‪ (٤‬أي أﺳﺒﺎﺑﻪ)‪﴿ (٥‬ﺣ ِ ْ َ ْ َ ِ‬ ‫اذا َﺣ َ َ َ َ َ ُ ُ‬
‫اﺣﺪﻛﻢ ْ َ ْ ُ‬ ‫ﻣﻨﻮا َﺷ ٰ َﺪةُ ﺑَ ْ ِ ُ ْ‬
‫ﻨﻜﻢ)‪َ ِ (٣‬‬ ‫ﻳﻦ َ ُ ْ‬ ‫﴿‪ ﴾﴾۱۰۵‬ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻪ)‪َ ﴿ (٢‬ﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫ﻋﺪل ْ ُ ْ‬
‫ﻣﻨﻜﻢ﴾ ﺧﱪ ﲟﻌﲎ اﻷﻣﺮ)‪ (٧)(٦‬أي ﻟﻴﺸﻬﺪ‪،‬وإﺿﺎﻓﺔ ﺷﻬﺎدة ﻟـ½ﺑﲔ¼ ﻋ ‪...........................................‬‬ ‫َْ ٍ‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﱃ ﺍﷲ ﻣ‪‬ﺮ‪‬ﺟِﻌ‪‬ﻜﹸﻢ‪ [﴾‬ﺃﻱ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻄﺎﺋﻌﻮﻥ‪ .‬ﺃﻱ ﻭﻣﺮﺟِﻌﻬﻢ ﺃﻳﻀﺎﹰ ﺃﻱ ﻣﺮﺟِﻊ ﻣ‪‬ﻦ ﺿ‪‬ﻞﱠ‪ ،‬ﻓﻔﻲ ﺍﻵﻳﺔ ﺍﻛﺘﻔﺎﺀٌ ﻋﻠﻰ ﺣـﺪ‪‬‬ ‫)‪(١‬‬
‫﴿ﺳ‪‬ﺮ‪‬ﺍﺑِﻴ‪‬ﻞﹶ ﺗ‪‬ﻘِﻴ‪‬ﻜﹸﻢ‪ ‬ﺍﻟﹾﺤ‪‬ﺮ‪] ﴾‬ﺍﻟﻨﺤﻞ‪ [٨١:‬ﻭﰲ ﻫﺬﺍ ﻭ‪‬ﻋ‪‬ﺪ‪ ‬ﻭﻭ‪‬ﻋﻴﺪ ﻟﻠﻔﺮﻳﻘﹶﲔ ﻭﺗﻨﺒﻴﻪ‪ ‬ﻋﻠﻰ ﺃﻥﹼ ﺃﹶﺣﺪﺍﹰ ﻻ ﻳ‪‬ﺆﺍﺧ‪‬ﺬﹸ ﺑﻌ‪‬ﻤ‪‬ﻞِ ﻏﲑِﻩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﺠ‪‬ﺎﺯِﻳ‪‬ﻜﻢ ﺑِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺇﻧﺒﺎﺀَ ﺍﷲِ ﺗﻌﺎﱃ ﺇﻳ‪‬ﺎﻫﻢ ﻛﻨﺎﻳﺔﹲ ﻋﻦ ﻣ‪‬ﺠﺎﺯﺍﺗِﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺷ‪‬ﻬٰﺪﺓﹸ ﺑ‪‬ﻴﻨِﻜﻢ﴾[ ﻫﺬﻩ ﺍﻵﻳﺔﹸ ﻭﺍﻟﻠﺘﺎﻥ ﺑﻌﺪ‪‬ﻫﺎ ﻣِﻦ ﺃﹶﺷـﻜﻞِ ﺍﻟﻘـﺮﺁﻥِ ﺣ‪‬ﻜﻤـﺎﹰ ﻭﺇﻋﺮﺍﺑـﺎﹰ ﻭﺗﻔـﺴﲑﺍﹰ ﻭﱂ ﻳ‪‬ـﺰ‪‬ﻝِ ﺍﻟﻌﻠﻤـﺎﺀُ ﻳ‪‬ﺴﺘـﺸﻜِﻠﻮ‪‬ﺎ‬ ‫)‪(٣‬‬
‫ﻭﻳ‪‬ﻜﹸﻔﹼﻮﻥ ﻋﻨﻬﺎ‪ ،‬ﻭﺗﻔﺴﲑ‪‬ﻫﺎ ﻭﻣﻌﺎﻧﻴﻬﺎ ﻭﺃﺣﻜﺎﻣ‪‬ﻬﺎ ﻣِﻦ ﺃﹶﺻﻌ‪‬ﺐِ ﺁﻱِ ﺍﻟﻘﺮﺁﻥِ ﻭﺃﹶﺷـﻜﻠِﻪ‪ ،‬ﻭﺍﺧﺘ‪‬ﻠﻔـﻮﺍ ﰲ ﻫـﺬﻩ ﺍﻟـﺸﻬﺎﺩﺓ ﻓﻘﻴـﻞ ﻫـﻲ ﺍﻟـﺸﻬﺎﺩﺓ‬
‫ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﱵ ﻫﻲ ﺍﻹﺧﺒﺎﺭ ﲝﻖ‪ ‬ﻟﻠﻐﲑ ﻋﻠﻰ ﺍﻟﻐﲑ ﻭﻗﻴﻞ ﻫﻲ ﺣﻀﻮﺭ‪ ‬ﻭﺻﻴﺔِ ﺍﳌﹸﺤﺘ‪‬ﻀِﺮِ ﻛﻤﺎ ﺳـﺘﺄﰐ ﺍﻹﺷـﺎﺭﺓﹸ ﺇﻟﻴـﻪ ﰲ ﺍﻟﺘﻔـﺴﲑ ﺑﻘﻮﻟـﻪ‪:‬‬
‫)ﺃﻱ ﺍﳌﻌﲎ ﻟِﻴ‪‬ﺸﻬِﺪِ ﺍﳌﹸﺤﺘ‪‬ﻀِ ‪‬ﺮ‪...‬ﺇﱁ(‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻥﹼ ﺍﶈﺘﻀﺮ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻮﺻﻴﺔﹶ ﻳ‪‬ﻨﺒﻐﻲ ﺃﹶﻥ ﻳ‪‬ﺸﻬﺪ ﻋ‪‬ﺪﻟﹶﲔ ﻣِﻦ ﺃﻫﻞِ ﺩِﻳﻨِﻪ ﻋﻠـﻰ ﻭﺻـﻴ‪‬ﺘِﻪ ﺃﻭ‬
‫ﻣﺎ ﻳ‪‬ﻮﺻﻲ ﺇﻟﻴﻬﻤﺎ ﺍﺣﺘﻴﺎﻃﺎﹰ ﻓﺈﻥ ﱂ ﻳ‪‬ﺠِﺪﳘﺎ ﻓﺂﺧ‪‬ﺮﺍﻥ ﻣِﻦ ﻏﲑِﻫﻢ‪ ...‬ﺇﱁ‪) .‬ﺟ‪‬ﻤﻞ ﲝﺬﻑ(‬
‫ﺕ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻗﺎﻝ ﻣﻜﹼﻲ ﻫﺬﻩ ﺍﻵﻳﺔﹸ ﺃﹶﺷـﻜﻞﹸ ﻣـﺎ ﰲ ﺍﻟﻘـﺮﺁﻥ ﺇﻋﺮﺍﺑـﺎﹰ‬ ‫ﻀﺮ‪ ‬ﺃﹶﺣ‪‬ﺪ‪‬ﻛﹸﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪ ‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳ‪‬ﺂ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﺬﱢﻳﻦ ﺁﻣ‪‬ﻨﻮﺍ ﺷ‪‬ﻬٰﺪ‪‬ﺓﹸ ﺑ‪‬ﻴﻨِﻜﹸﻢ ﺇِﺫﹶﺍ ﺣ‪ ‬‬ ‫)‪(٤‬‬
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‫ﻭﻣﻌﲎ‪ ‬ﻭﺣﻜﻤﺎﹰ ﻓﻘﻴﻞ‪ :‬ﻣﻌﻨﺎﻫﺎ ﺃﻥﹼ ﺍﷲَ ﺃﹶﺧﱪ‪ ‬ﺍﳌﺆﻣﻨﲔ ﺃﻥﹼ ﺣ‪‬ﻜﻤ‪‬ﻪ ﰲ ﺍﻟـﺸﻬﺎﺩﺓ ﻟﻠﻤـﺮﻳﺾ ﺇﺫﺍ ﺣ‪‬ـﻀ‪‬ﺮ‪‬ﻩ ﺍﳌـﻮﺕ‪ ‬ﺃﹶﻥ ﻳ‪‬ـﺸﻬِﺪ‪ ‬ﻋﻠـﻰ ﻭﺻـﻴ‪‬ﺘِﻪ‬
‫ﻋ‪‬ﺪﻟﹶﲔ ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺳﻔﺮ ﻭﻫﻮ ﺍﻟﻀﺮﺏ‪ ‬ﰲ ﺍﻷﺭﺽ ﻭﱂ ﻳﻜﻦ ﻣ‪‬ﻌ‪‬ﻪ ﻣﺆﻣﻦ ﻓﻠﻴ‪‬ﺸﻬﺪ ﺷﺎﻫﺪ‪‬ﻳﻦ ﳑ‪‬ﻦ ﺣ‪‬ﻀ‪‬ﺮ‪ ‬ﻣِﻦ ﺍﻟﻜﻔﹼﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﻗﹶـﺪِﻣﺎ ﻭﺃﺩ‪‬ﻳـﺎ‬
‫ﺍﻟﺸﻬﺎﺩﺓﹶ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔ ﺣﻠﻔﺎﹰ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﺇﻥ ﺍﺭﺗِﻴﺐ‪ ‬ﻓﻴﻬﻤﺎ ﺃ‪‬ﻤﺎ ﻣﺎ ﹶﻛﺬﹶﺑﺎ ﻭﻻ ﺑ‪‬ﺪ‪‬ﻻ ﻭﺃﻥ ﻣﺎ ﺷ‪‬ﻬِﺪ‪‬ﺍ ﺑـﻪ ﺣـﻖ‪ ‬ﻣـﺎ ﻛﺘﻤـﺎ ﻓﻴـﻪ ﺷـﻬﺎﺩﺓﹶ ﺍﷲ‬
‫ﻭﺣﻜﻢ‪ ‬ﺑﺸﻬﺎﺩ‪‬ﻤﺎ‪ ،‬ﻓﺈﻥ ﻋ‪‬ﺜﺮ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﹶﻛﺬﹶﺑ‪‬ﺎ ﺃﻭ ﺧ‪‬ﺎﻧ‪‬ﺎ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﳑﺎ ﻫﻮ ﺇﰒ‪ ،‬ﺣ‪‬ﻠﹶﻒ‪ ‬ﺭﺟﻼﻥ ﻣِﻦ ﺃﻭﻟﻴـﺎﺀ ﺍﳌﹸﻮﺻِـﻲ ﰲ‬
‫ﺍﻟﺴﻔﺮ ﻭﻏﺮﻡ ﺍﻟﺸﺎﻫِﺪﺍﻥ ﻣﺎ ﻇﻬﺮ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻓﻘﻴﻞ ﺇﻥﹼ ﺍﻵﻳﺔ ﻣ‪‬ﺤﻜﹶﻤﺔ ﰲ ﻛﻞﹼ ﻣﺎ ﺫﹸﻛﺮ ﻭﻗﻴﻞ‪ :‬ﻭﻫﻲ ﺧﺎﺻ‪‬ﺔ ﺑﺎﻟﻘﺼ‪‬ﺔ ﺍﻟﱵ ﻧ‪‬ﺰﻟـﺖ ﻓﻴﻬـﺎ ﻭﻫـﻲ‬
‫ﻗﺼﺔ ﲤﻴﻢ ﺍﻟﺪﺍﺭﻱ ﻭﻋﺪﻱ ﺑﻦ ﺑ‪‬ﺪ‪‬ﺍﺀ‪ ،‬ﻓﻔﻴﻬﺎ ﺃﺻﻞ ﻟﻠﺘﻐﻠﻴﻆ ﰲ ﺍﻷَﳝﺎﻥ ﺑﺎﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ‪) .‬ﺍﻹﻛﻠﻴﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺳﺒﺎﺑ‪‬ﻪ[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ‪ ‬ﻷﻥﹼ ﻋﻨﺪ ﺣﻘﻴﻘﺔ ﺍﳌﻮﺕ ﻻ ﻳ‪‬ﺘﺼﻮ‪‬ﺭ ﺍﻟﻮﺻﻴﺔﹸ ﻭﻻ ﺍﻹﺷـﻬﺎﺩ‪ .‬ﻭﳝﻜـﻦ ﺃﻥ ﻳ‪‬ﺠﻌ‪‬ـﻞﹶ ﺍﳊـﻀﻮﺭ‪‬‬ ‫)‪(٥‬‬
‫ﳎﺎﺯﺍﹰ ﻋﻦ ﺍﻟﻘﹸﺮﺏ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﲟﻌﲎ ﺍﻷَﻣﺮ[ ﺃﻱ ﻫﺬﻩ ﺍﳉﻤﻠﺔﹸ‪ ،‬ﻭﻫﻲ ﻗﻮﻟﻪ ﴿ﺷ‪‬ـﻬٰﺪ‪‬ﺓﹸ ﺑ‪‬ﻴ‪‬ـﻨِﻜﻢ‪ ﴾...‬ﺇﱁ‪ ،‬ﺧﱪﻳـﺔ ﻭﻣﻌﻨﺎﻫـﺎ ﺍﻟﻄﻠـﺐ‪ ،‬ﻭ﴿ﺷ‪‬ـﻬٰﺪ‪‬ﺓ﴾ ﻣﺒﺘـﺪﺃ‬ ‫)‪(٦‬‬
‫ﻭ﴿ﺍﺛﻨﺎﻥ﴾ ﺧ‪‬ﺒ‪‬ﺮﻩ‪ ،‬ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺍﻋﺘﺮﺍﺽ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺃﻱ ﻟِﻴ‪‬ﺸﻬِﺪ‪ ¼‬ﻣِﻦ ½ﺃﹶﺷﻬ‪‬ﺪ‪ ¼‬ﺍﻟﺮﺑﺎﻋﻲ ﻓﻴﻜﻮﻥ ﴿ﺷ‪‬ﻬٰﺪ‪‬ﺓﹸ ﺑ‪‬ﻴﻨِﻜﻢ﴾ ﻣﺼﺪﺭﺍﹰ ﻧﺎﺋﺒـﺎﹰ ﻋـﻦ ﻓﻌـﻞ‬
‫ﺍﻷﻣﺮ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻨﺎﺳﺐ ﻟﻘﻮﻟﻪ ﻓﻴﻤﺎ ﻳﺄﰐ ½ﺍﳌﻌﲎ ﻟِﻴ‪‬ﺸﻬِﺪِ ﺍﳌﹸﺤﺘ‪‬ﻀِﺮ‪ ...‬ﺇﱁ¼‪ ،‬ﻭﻳـﺼﺢ‪ ‬ﺃﹶﻥ ﻳ‪‬ﻘـﺮ‪‬ﺃﹶ ﻫﻨـﺎ ﻟِﻴ‪‬ـﺸ‪‬ﻬ‪‬ﺪ‪ ‬ﻣِـﻦ ½ﺷ‪‬ـﻬِﺪ‪ ¼‬ﺍﻟﺜﻼﺛـﻲ‬
‫ﻭﻳﻜﻮﻥ ﴿ﺍﺛﻨﺎﻥ﴾ ﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻋﻼﹰ ﺑﺎﳌﺼﺪﺭ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﲟﻌﲎ ﺍﻷﻣﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻥﱠ ﺍﷲ ﺗﻌﺎﱃ ﺃﹶﺧﱪ‪ ‬ﺑﺎﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔِ ﻭﺍﻟﻜـﺬﺏ‪ ‬ﰲ ﺃﹶﺧﺒـﺎﺭ ﺍﷲ ﺗﻌـﺎﱃ ﻣ‪‬ﺤـﺎﻝ ﻣ‪‬ـﻊ‪‬‬ ‫)‪(٧‬‬
‫ﺃﻥﹼ ﻛﺜﲑﺍﹰ ﻣ‪‬ﻦ ﺍﳌﹸﻮﺻِﻴ‪‬ﲔ ﻟﹶﻢ ‪‬ﻳﺸ‪‬ﻬِﺪ‪‬ﻭﺍ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔ؟ ﻭﺗﻘﺮﻳﺮ ﺍﳉﻮﺍﺏ ﺃﻥﹼ ﻗﻮﻟﻪ‪﴿ :‬ﺷ‪‬ﻬٰﺪ‪‬ﺓﹸ ﺑ‪‬ﻴﻨِﻜﻢ﴾ ﺧﱪ ﲟﻌﲎ ﺍﻷﻣﺮ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣﺎ ﻳ‪‬ﺮِﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪91‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﺑﺘﻢ﴾ ﺳﺎﻓﺮﺗﻢ‬
‫ََ ُْْ‬ ‫ﻛﻢ﴾ أي ﻏﲑ ﻣﻠﺘﻜﻢ ﴿ ِ ْ‬
‫ان اَ‬ ‫ﻣﻦ ﻏَ ْ ِ ُ ْ‬ ‫اﻻﺗﺴﺎع)‪ (١‬و½ﺣﲔ¼ ﺑﺪل ﻣﻦ ½إذا¼ أو ﻇﺮف ﻟـ½ﺣﻀﺮ¼ ﴿ َ ْاو َ َ ِ‬
‫ان ِ ْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫اﻟﺼﻠﻮة ِ﴾ أي ﺻﻼة اﻟﻌﺼﺮ‬

‫اﻟﻤﻮتؕﺗﺤﺒﺴﻮﻧ َ ُ َﻤﺎ﴾ ﺗﻮﻗﻔﻮ‪‬ﻤﺎ‪ ،‬ﺻﻔﺔ آﺧﺮان ﴿ ِﻣﻦ َ ْﻌﺪِ ٰ‬ ‫ﻣﺼ ْ َ ُ‬
‫ﺒﺔ ْ َ ْ ِ َ ْ ِ ُ ْ‬ ‫ﻓﺎﺻ َ ْ ُ ْ‬
‫ﺘﻜﻢ ِ‬ ‫اﻻرض َ َ ٰ‬
‫﴿ِ َْْ ِ‬
‫)‪(٦)(٥‬‬ ‫)‪(٤‬‬

‫?ﺃﻱ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ‪١٢.‬‬

‫ﺛﻤﻨﺎ﴾ ﻋﻮﺿﺎ ﻧﺄﺧﺬه ﺑﺪﻟﻪ‬
‫‪٢‬‬
‫ﺑﺎﷲ ﴿ َ َ ً‬
‫‪٢‬‬
‫ﺘﻢ﴾ ﺷﻜﻜﺘﻢ ﻓﻴﻬﺎ وﻳﻘﻮﻻن)‪َ ﴿ (٧‬ﻻ َ ْﺸ َ ِ ْي ﺑ ِ ٖ ﴾‬ ‫ﻓﻴﻘﺴﻤﺎن﴾ ﳛﻠﻔﺎن ﴿ ِﺑﺎﷲِ ِ ِ‬
‫ان ْ َ‬
‫ارﺗ ْ ُ ْ‬ ‫﴿َ ُْ ِ َ ِ‬
‫? ﺑﻴﺎﻥ ﻟـ½ﻋﻮﺿﺎ¼‪١٢.‬‬
‫وﻻ َ ْ ُُ‬
‫ﻧﻜﺘﻢ‬ ‫ﺎن﴾ اﳌﻘﺴﻢ ﻟﻪ)‪ (٩‬أو اﳌﺸﻬﻮد ﻟﻪ ﴿ َذا ُ ْ ٰ ﴾ ﻗﺮاﺑﺔ)‪ (١٠‬ﻣﻨﺎ ﴿ َ َ‬ ‫ﻣﻦ اﻟﺪﻧﻴﺎ ﺑﺄن ﳓﻠﻒ ﺑﻪ أو ﻧﺸﻬﺪ)‪ (٨‬ﻛﺬﺑﺎ ﻷﺟﻠﻪ ﴿ َْ‬
‫وﻟﻮ َ َ‬
‫اذا﴾ ‪........................................................................‬‬ ‫ﺪة اﷲ ِ﴾ اﻟﱵ أﻣﺮﻧﺎ ﺑﻬﺎ)‪ۤ ِ ﴿ (١١‬‬
‫اﻧﺎ ِ ً‬ ‫َﺷ ٰ َ َ‬

‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﺍﻻﺗ‪‬ﺴﺎﻉ[ ﺃﻱ ﺍﻟﺘﺴﻤ‪‬ﺢ ﻭﺍﻟﺘﺠﻮ‪‬ﺯ ﻭﻛﺎﻥ ﺣﻘﱡﻬـﺎ ﺃﻥ ﺗ‪‬ـﻀﺎﻑ‪ ‬ﺇﱃ ﺍﻷﻣـﻮﺍﻝ ﻭﺇﳕـﺎ ﺃﹸﺿـﻴﻔﺖ ﺇﱃ ﺍﻟـﺒ‪‬ﲔ ﻷﻥﹼ ﺍﻟـﺸﻬﺎﺩﺓﹶ ﻋﻠـﻰ‬ ‫)‪(١‬‬
‫ﺍﻷﻣﻮﺍﻝ ﺗ‪‬ﻤﻨﻊ ﻓﺴﺎﺩ‪ ‬ﺍﻟﺒ‪‬ﻴ‪‬ﻦِ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻣﻦ ﻏَ ْ ِ ُ ْ‬
‫ﻛﻢ﴾[ ﻋﻄﻒ ﻋﻠﻰ ﴿ﺍﺛﻨﺎﻥ﴾ ﺗﺎﺑﻊ ﻟﻪ ﻓﻴﻤﺎ ﺫﹸﻛﺮ ﻣﻦ ﺍﳋﱪ ﺃﻭ ﺍﻟﻔﺎﻋﻠﻴﺔ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﺇﻥ ﺃﻧﺘﻢ‪ ﴾...‬ﺇﱁ ﻗﻴـﺪ‪ ‬ﰲ‬ ‫ان ِ ْ‬
‫ﻗﻮﻟﻪ‪ْ َ ﴿] :‬او َ َ ِ‬ ‫)‪(٢‬‬
‫ان﴾ ﻭﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﻟﻐﻴﺒﺔ ﺇﱃ ﺍﳋﻄﺎﺏ ﻭﻟﻮ ﺟ‪‬ﺮﻯ ﻋﻠﻰ ﻟﻔﻆ ﴿ﺇِﺫﹶﺍ ﺣ‪‬ﻀ‪‬ﺮ‪ ‬ﺃﹶﺣ‪‬ﺪ‪ ‬ﹸﻛﻢ‪ ‬ﺍﳌﹶﻮ‪‬ﺕ‪ ﴾‬ﻟﻜﺎﻥ ﺍﻟﺘﺮﻛﻴﺐ‪ ‬ﻫﻜـﺬﺍ‬
‫ﻗﻮﻟِﻪ ﴿ َ ْاو َ َ ِ‬
‫½ﺇﻥﹾ ﻫﻮ ﺿ‪‬ﺮ‪‬ﺏ‪ ‬ﰲ ﺍﻷﺭﺽ ﻓﺄﺻﺎﺑ‪‬ﺘ‪‬ﻪ¼‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻏﲑِ ﻣِﻠﱠﺘِﻜﹸﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﳌﻀﺎﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ان﴾‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ‬ﺃﻭ ½ﺁﺧ‪‬ـﺮﺍﻥِ ﻣِـﻦ ﻏﲑِﻛﹸـﻢ ﻳ‪‬ﺤ‪‬ﺒ‪‬ـﺴ‪‬ﺎﻥِ¼‪ ،‬ﻭﻗﻮﻟﹸـﻪ‬
‫ان﴾[ ﺃﻱ ﻗﻮﻟﹸﻪ ﴿ﺗ‪‬ﺤ‪‬ﺒِﺴ‪‬ﻮ‪‬ﻧ‪‬ﻬ‪‬ﻤ‪‬ﺎ﴾ ﺻﻔﺔﹲ ﻟﻘﻮﻟﻪ ﴿ َ َ ِ‬
‫ﻗﻮﻟﻪ‪] :‬ﺻﻔﺔ ﴿ َ َ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫)‪(٤‬‬
‫اﻟﻤـﻮت﴾ ﻣ‪‬ﻌﺘﺮِﺽ‪ ،‬ﻭﺍﺳﺘ‪‬ﻔﻴﺪ ﻣﻨﻪ ﺃﻥﹼ ﺍﻟﻌﺪﻭﻝ ﺇﱃ ﺁﺧ‪‬ﺮﻳﻦ ﻣـﻦ ﻏـﲑ ﺍﳌﻠﹼـﺔ ﺇﳕـﺎ ﻳﻜـﻮﻥ ﻣ‪‬ـ ‪‬ﻊ‬ ‫ﻣﺼ ْ َ ُ‬
‫ﺒﺔ ْ َ ْ ِ‬ ‫َﺎﺻ َ ْ ُ ْ‬
‫ﺘﻜﻢ ِ‬ ‫رض ﻓ َ ٰ‬
‫ﺑﺘﻢ ِ ْاﻻَ ْ ِ‬ ‫﴿ِْ‬
‫ان َا َ َ ْ ُ ْ‬
‫ﺿـﺮﻭﺭﺓِ ﺍﻟـﺴﻔﺮ ﻭﺣـﻀﻮﺭِ ﺍﳌـﻮﺕ‪ ،‬ﻭﺷـﻬﺎﺩﺓﹸ ﺃﻫـﻞِ ﺍﻟﺬﱢﻣ‪‬ـﺔ ﻣﻨـﺴﻮﺧﺔ ﻋﻨـﺪ ﺃﻛﺜـﺮِ ﺍﻟﻌﻠﻤـﺎﺀ ﺑﻘﻮﻟـﻪ ﴿ﻭﺃﹶﺷ‪‬ـﻬِﺪ‪‬ﻭ‪‬ﺍ ﺫﹶﻭ‪‬ﻱ‪ ‬ﻋ‪‬ـﺪ‪‬ﻝٍ ﻣ‪‬ـﻨ‪‬ﻜﹸﻢ﴾‬
‫]ﺍﻟﻄﻼﻕ‪ [٢:‬ﻭﺟﺎﺯﺕ ﰲ ﺃﻭ‪‬ﻝ ﺍﻹﺳﻼﻡ ﻟﻘﻠﹼﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻌﺬﱡﺭِ ﺍﻟﺸﻬﻮﺩ ﻭﻻ ﻣ‪‬ﺤﻞﱠ ﻟﻠﺸﺮﻁ ﻭﺟﻮﺍﺑِﻪ ﻣـﻦ ﺍﻹﻋـﺮﺍﺏ ﻷﻧـﻪ ﺍﻋﺘـﺮﺍﺽ ﺑـﲔ‬
‫ﺍﻟﺼﻔﺔ ﻭﺍﳌﻮﺻﻮﻑ‪ ،‬ﻭﺟﻮﺍﺑ‪‬ﻪ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﻓﹶﺄﺷ‪‬ﻬِﺪ‪‬ﻭﺍ ﺁﺧ‪‬ﺮ‪‬ﻳ‪‬ﻦ ﻣِﻦ ﻏﲑِﻛﻢ¼‪) .‬ﻛﺮﺧﻲ(‬
‫ﻟﺼٰﻠﻮة﴾ ﻟﻠﻌﻬﺪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺻﻼﺓِ ﺍﻟﻌ‪‬ﺼﺮِ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﰲ ﴿ا َّ‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺻﻼﺓِ ﺍﻟﻌﺼﺮ[ ﻷﻥﹼ ﻭﻗﺖ‪ ‬ﺍﻟﻌﺼﺮِ ﻣﻌﻈﻢ ﰲ ﲨﻴﻊ ﺍﳌِﻠﹶﻞ ﻭﺇﳕﺎ ﻛﺎﻥ ﻣﻌﻈﻤﺎ ﻷﻧﻪ ﻭﻗﺖ‪ ‬ﻧ‪‬ﺰﻭﻝِ ﻣﻼﺋﻜـﺔِ ﺍﻟﻠﻴـﻞِ ﻭﺻـﻌﻮﺩِ‬ ‫)‪(٦‬‬
‫ﻣﻼﺋﻜﺔِ ﺍﻟﻨ‪‬ﻬﺎﺭِ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳﻘﻮﻻﻥ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻷ‪‬ﻤﺎ ﻏﺎﺋﺒﺎﻥ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻓﹶﻴ‪‬ﻘﹾﺴِﻤ‪‬ﺎﻥِ﴾ ﻓﻼ ﻭﺟﻪ‪ ‬ﻟﻠﺘﻜﻠﹼﻢ ﺇﻻﹼ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺄﹶﻥﹾ ﻧ‪‬ﺤﻠِﻒ‪ ‬ﺑﻪ ﺃﻭ ﻧ‪‬ﺸﻬ‪‬ﺪ‪ ...‬ﺇﱁ[ ﻳ‪‬ﺸﲑ ‪‬ﺬﺍ ﺇﱃ ﺍﻟﺘﻔﺴﲑ‪‬ﻳﻦ ﺍﻵﺗِﻴ‪‬ﲔ ﰲ ﻗﻮﻟﻪ ½ﺍﳌﻌﲎ ﻟِﻴ‪‬ﺸﻬِﺪ‪ ...‬ﺇﱁ¼‪ ،‬ﻓﻘﻮﻟـﻪ ½ﺑـﺄﻥ ﳓﻠـﻒ¼‬ ‫)‪(٨‬‬
‫ﺭﺍﺟﻊ ﻟﺜﺎﱐ ﺍﻟﻮﺟﻬ‪‬ﲔ ﺍﻵﺗﻴﲔ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺃﻭ ﻧﺸﻬﺪ‪ ¼‬ﺭﺍﺟﻊ ﻷﻭ‪‬ﳍﻤﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻟﻮ ﻛﺎﻥ﴾ ﺍﳌﹸﻘﹾﺴ‪‬ﻢ‪ ‬ﻟﻪ[ ﻫﺬﺍ ﻧﺎﻇﺮ‪ ‬ﻟﻠﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻓﻴﻤﺎ ﻳﺄﰐ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺃﻭ ﺍﳌﺸﻬﻮﺩ‪ ‬ﻟﻪ¼ ﻧﺎﻇﺮ ﻟﻸﻭ‪‬ﻝ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٩‬‬
‫ﻗﺮﺍﺑﺔ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻘﹸﺮﺑٰﻰ ﻣﺼﺪﺭ‪ ‬ﻻ ﲨﻊ‪½ ‬ﻗﺮﻳﺐٍ¼ ﻭﻻ ﻣﺆﻧ‪‬ﺚﹸ ½ﺃﹶﻗﹾﺮ‪‬ﺏ¼ ﺑﻘﺮﻳﻨﺔ ﺇﺿﺎﻓﺔِ ½ﺫﺍ¼ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪ٍ ] :‬‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺍﻟﱵ ﺃﻣﺮﻧﺎ ‪‬ﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻹﺿﺎﻓﺔﹶ ﻭﺍﻻﺧﺘﺼﺎﺹ‪ ‬ﻓﻴﻬﺎ ﺑﺎﷲ ﻷﻧﻪ ﺃﹶﻣ‪‬ﺮ‪ ‬ﺑِﻬﺎ ﺃﻭ ﺃ‪‬ﺎ ﻷَﺩﱏ ﻣﻼﺑ‪‬ﺴﺔٍ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬

‫‪92‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬

‫اﺳﺘﺤﻘﺎ ِ ْ ً‬
‫اﺛﻤﺎ﴾ أي ﻓﻌﻼ ﻣـﺎ ﻳﻮﺟﺒـﻪ)‪ (٢‬ﻣـﻦ‬ ‫ﻓﺎن ُﻋ ِ َ﴾ اﻃﻠﻊ ﺑﻌﺪ ﺣﻠﻔﻬﻤﺎ ﴿ َﻋ َاﻧ ُ َﻤﺎ ْ َ َ ۤ‬
‫اﻻﺛﻤ ِ ْ َ ﴿‪ْ ِ َ ﴿ ﴾﴾۱۰۶‬‬ ‫إن ﻛﺘﻤﻨﺎﻫﺎ ﴿ ِ َ‬
‫ﻟﻤﻦ ْ ٰ ِ‬ ‫)‪(١‬‬

‫وادﻋﻴﺎ أ‪‬ﻤﺎ اﺑﺘﺎﻋﺎه)‪ (٣‬ﻣﻦ اﳌﻴـﺖ أو و ﳍﻤـﺎ ﺑـﻪ ﴿ َﻓـﺎ ٰ َ َ ِ‬

‫ان‬ ‫ﺧﻴﺎﻧﺔ أو ﻛﺬب ﰲ اﻟﺸﻬﺎدة ﺑﺄن وﺟﺪ ﻋﻨﺪﳘﺎ ﻣﺜﻼ ﻣﺎ ا ُّ‪‬ﻤﺎ ﺑﻪ َّ‬
‫اﺳﺘﺤﻖ َﻋﻠ َْـﻴ ِ ُﻢ﴾ اﻟﻮﺻـﻴﺔ وﻫـﻢ اﻟﻮرﺛـﺔ‪،‬وﻳﺒـﺪل ﻣـﻦ آﺧـﺮان‬ ‫ﻳﻦ ْ َ َ‬
‫اﻟﺬ ْ َ‬
‫ﻣﻦ ِ‬‫ﻣﻘﺎﻣ ُ َﻤﺎ﴾ ﰲ ﺗﻮﺟﻪ اﻟﻴﻤﲔ ﻋﻠﻴﻬﻤﺎ ﴿ ِ َ‬ ‫َُْ َ ِ‬
‫ﻘﻮﻣﺎن َ َ َ‬
‫)‪(٤‬‬

‫ﺑﺎﳌﻴﺖ أي اﻷﻗﺮﺑﺎن إﻟﻴﻪ‪ ،‬وﰲ ﻗﺮاءة اﻷ َ َّوﻟِﲔ ﲨﻊ أول ﺻﻔﺔ أو ﺑﺪل ﻣﻦ ½اﻟﺬﻳﻦ¼ ﴿ َ ُ ْ ِ ٰ ِ‬
‫ﻓﻴﻘﺴﻤﻦ ِﺑﺎﷲ ِ﴾ ﻋ ﺧﻴﺎﻧﺔ‬ ‫﴿ ََْْ‬
‫اﻻوﻟ ٰ ِ ﴾ ّ‬
‫)‪(٨‬‬ ‫وﻣﺎ ْ َ َ ْ َ ۤ‬
‫اﻋﺘﺪﻳﻨﺎ ﴾ﲡﺎوزﻧـﺎ‬ ‫اﺣﻖ﴾ أﺻﺪق ﴿ ِ ْ‬
‫ﻣﻦ َﺷ ٰ َﺪﺗ ِ ِ َﻤﺎ﴾ ﳝﻴﻨﻬﻤﺎ ﴿ َ َ‬
‫)‪(٧‬‬ ‫ﻟﺸ ٰ َ ُ َ ۤ‬
‫ﺪﺗﻨﺎ ﴾ﳝﻴﻨﻨﺎ ﴿ َ َ‬
‫)‪(٦‬‬
‫اﻟﺸﺎﻫﺪﻳﻦ وﻳﻘﻮﻻن)‪َ َ ﴿ (٥‬‬ ‫َ‬
‫اﻟﻈﻠﻤ ِ ْ َ ﴿‪ ﴾﴾۱۰۷‬اﳌﻌﲎ ﻟﻴﺸﻬﺪ اﳌﺤﺘﻀﺮ ﻋ وﺻﻴﺘﻪ اﺛﻨﲔ‪.................................‬‬
‫)‪(٩‬‬
‫ﻟﻤﻦ ِ‬ ‫اذا ِ َ‬ ‫اﳊﻖ ﰲ اﻟﻴﻤﲔ ﴿ ِ ۤ‬
‫اﻧﺎ ِ ً‬

‫ﻗﻮﻟﻪ‪] :‬ﺇِﻥﹾ ﻛﹶﺘ‪‬ﻤ‪‬ﻨ‪‬ﺎﻫ‪‬ﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺗﻨﻮﻳﻦ ﴿ﺇﺫﹰﺍ﴾ ﻋﻮﺽ ﻣﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻓِﻌﻼﹰ ﻣﺎ ﻳ‪‬ﻮ ِﺟﺒ‪‬ﻪ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻹﰒ ﻛﻨﺎﻳﺔ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌـﲎ‪ ،‬ﻭﺫﻟـﻚ ﻷﻥ ﻣﻌـﲎ ½ﺍﺳـﺘ‪‬ﺤﻖ‪ ‬ﺍﻟـﺸﻲﺀَ¼ ﻻﹶﻕ‪ ‬ﺑـﻪ ﺃﻥ‬ ‫)‪(٢‬‬
‫ﻳ‪‬ﻨﺴ‪‬ﺐ‪ ‬ﺇﻟﻴﻪ‪ ،‬ﻓﺎﳋﺎﺋﻦ‪ ‬ﻳ‪‬ﻠﻴِﻖ‪ ‬ﺃﻥ ﻳ‪‬ﻨﺴ‪‬ﺐ‪ ‬ﺇﻟﻴﻪ ﺍﻹﰒﹸ‪ ،‬ﻓـ½ﺍﺳﺘ‪‬ﺤﻖ‪ ‬ﺍﻹﰒﹶ¼ ﲟﻌﲎ ﺍﺭﺗ‪‬ﻜﺐ‪ ‬ﻣﺎ ﻳ‪‬ﻮﺟِﺐ‪ ‬ﺍﻹﰒﹶ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃ‪‬ﻤﺎ ﺍﺑ‪‬ﺘ‪‬ﺎﻋ‪‬ﺎﻩ‪ ...‬ﺇﱁ[ ﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝٍ ﰲ ﺍﻟﻘﺼ‪‬ﺔ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺃﻭ ﻭ‪‬ﺻ‪‬ﻰ ﳍﻤﺎ ﺑﻪ¼ ﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻝٍ ﺁﺧ‪‬ﺮ‪ ‬ﻓﻴﻬﺎ‪ ،‬ﻭﺳـﻴ‪‬ﻌﻠﹶﻢ‪ ‬ﻗـﻮﻝﹲ ﺛﺎﻟـ ﹲ‬
‫ﺚ‬ ‫)‪(٣‬‬
‫ﺺ ﺃﻥﹼ ﻓﻴﻤﺎ ﺍﺩ‪‬ﻋ‪‬ﻴ‪‬ﺎﻩ ﺃﻗﻮﺍﻻﹰ ﺛﻼﺛﺔﹰ‪ ،‬ﻗﻴﻞ‪ :‬ﺍﺩﻋﻴﺎ ﺃ‪‬ﻤـﺎ ﺍﺷـﺘﺮﻳﺎﻩ ﻣـﻦ‬
‫ﻣِﻦ ﻗﻮﻟِﻪ ½ﺃﻭ ﺩ‪‬ﻓﻌﻪ ﺇﱃ ﺷﺨﺺ ﺯﻋﻤﺎﹰ ﺃﻥ ﺍﳌﻴﺖ ﺃﻭﺻﻰ ﻟﻪ ﺑﻪ¼‪ ،‬ﻓﺘ‪‬ﻠﺨ‪ ‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﳌﻴﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺩﻋﻴﺎ ﺃﻧﻪ ﻭ‪‬ﺻ‪‬ﻰ ﳍﻤﺎ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺩﻋﻴﺎ ﺃﻧﻪ ﻭ‪‬ﺻ‪‬ﻰ ﻟﻐﲑﳘﺎ ﺑﻪ ﻭﺩﻓﻌﻪ ﻟﻠﻐﲑ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ان﴾[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣـﺎ ﻫـﻮ ﺍﻷَﻭﱃ ﻋﻨـﺪﻩ ﻣِـﻦ ﺃﻥﹼ ﴿ﺍﻷَﻭ‪‬ﻟﹶــﻴٰﻦ﴾ ﺑ‪‬ـﺪ‪‬ﻝﹲ ﻣِـﻦ ﴿ﺁﺧ‪‬ـﺮﺍﻥ﴾ ﻻ ﺃﻧـﻪ ﺧـﱪ‪ ‬ﻣﺒﺘـﺪﺃ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳ‪‬ﺒﺪ‪‬ﻝﹸ ﻣِﻦ ﴿ َ ِ‬ ‫)‪(٤‬‬
‫ﳏﺬﻭﻑٍ ﻭﻏﲑ‪‬ﻩ ﻷﻧﻪ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳﻘﻮﻻﻥ[ ﻗﺪ‪‬ﺭﻩ ﻟِﻤﺎ ﺫﹶﻛﺮﻧﺎ ﺁﻧﻔﺎﹰ ﺃ‪‬ﻤﺎ ﻏﺎﺋﺒﺎﻥ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻓ ُ ْ ِ ٰ ِ‬
‫َﻴﻘﺴﻤﻦ﴾ ﻓﻼ ﻭ‪‬ﺟﻪ‪ ‬ﻟﻠﺘﻜﻠﹼﻢ ﺇﻻﹼ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻤﻴﻨ‪‬ﻨﺎ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻫﻨﺎ ﺍﻟﻴﻤﲔ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺻﺪ‪‬ﻕ‪ [‬ﻓﻴﻪ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺍﻻﲢﺎﺩ ﺑﲔ ﺍﳊﻖ‪ ‬ﻭﺍﻟﺼﺪﻕ‪ ،‬ﻭ ﻗﻴﻞ ﺍﳊﻖ‪ ‬ﻳ‪‬ﻄﻠﹶﻖ‪ ‬ﻋﻠﻰ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﻷﺩﻳﺎﻥ ﻭﺍﳌﺬﻫﺐِ ﺑﺎﻋﺘﺒـﺎﺭ‬ ‫)‪(٧‬‬
‫ﺏ‪ ،‬ﻭ ﻗﻴـﻞ ﺑـﺎﻟﻔﺮﻕ ﺍﻻﻋﺘﺒـﺎﺭﻱ‪ ‬ﺑـﺄﻥﹼ‬
‫ﺍﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭ ﻳ‪‬ﻘﺎﺑِﻠﹸﻪ ﺍﻟﺒﺎﻃ ﹸﻞ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺼﺪﻕ ﻓﻘﺪ ﺷ‪‬ﺎﻉ‪ ‬ﰲ ﺍﻷﻗﻮﺍﻝ ﺧﺎﺻ‪‬ﺔﹰ ﻭ ﻳ‪‬ﻘﺎﺑﻠﻪ ﺍﻟﻜـﺬ ‪‬‬
‫ﺍﳌﻄﺎﺑﻘﺔ ﺗ‪‬ﻌﺘ‪‬ﱪ‪ ‬ﰲ ﺍﳊﻖ‪ ‬ﻣِﻦ ﺟﺎﻧﺐ ﺍﻟﻮﺍﻗﻊ ﻭﰲ ﺍﻟﺼﺪﻕ ﻣِﻦ ﺟﺎﻧﺐِ ﺍﳊﻜﻢ ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﻟﻌﻘﺎﺋﺪ"‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺠ‪‬ﺎﻭ‪‬ﺯ‪‬ﻧ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﻋﺘﺪﺍﺀ ﻫﺎﻫﻨﺎ ﻣِﻦ ½ﺍﻋﺘ‪‬ﺪﻯ ﺍﳊﻖ‪ ‬ﺟﺎﻭ‪‬ﺯ‪‬ﻩ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻌﲎ ﻟِﻴ‪‬ﺸ‪‬ﻬِﺪ‪ ...‬ﺇﱁ[ ﺃﻱ ﻣﻌـﲎ ﺍﻵﻳـﺘ‪‬ﲔ‪ ،‬ﻭﻳـﺸﲑ ﺑِﻬـﺬﺍ ﺇﱃ ﺗﻔـﺴﲑ‪‬ﻳﻦ ﰲ ﺍﻵﻳـﺔ‪ ،‬ﻭﺍﺧﺘ‪‬ﻠﻔـﻮﺍ ﰲ ﻫـﺬﻳﻦ ﺍﻻﺛـﻨ‪‬ﲔ ﻓﻘﻴـﻞ ﳘـﺎ‬ ‫)‪(٩‬‬
‫ﺍﻟﺸﺎﻫﺪﺍﻥ ﺍﻟﻠﺬﺍﻥ ﻳ‪‬ﺸ‪‬ﻬ‪‬ﺪ‪‬ﺍﻥِ ﻋﻠﻰ ﻭﺻﻴﺔ ﺍﳌﹸﻮﺻِﻲ ﻭﻗﻴﻞ ﳘﺎ ﺍﻟﻮﺻﻴ‪‬ﺎﻥ ﻷﻥﹼ ﺍﻵﻳـﺔ ﻧ‪‬ﺰﻟـﺖ ﻓﻴﻬﻤـﺎ ﻭﻷﻧـﻪ ﺗﻌـﺎﱃ ﻗـﺎﻝ ﴿ﻓﻴ‪‬ﻘﹾـﺴِﻤٰﻦ ﺑـﺎﷲ﴾‬
‫ﲔ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻮﺻﻲ‪ ‬ﺍﺛﻨ‪‬ﲔ ﻭﺇﻥ ﻛﺎﻥ ﻳ‪‬ﺼﺢ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺣﺪﺍﹰ ﻟﻠﺘﻘﻮﻳﺔ ﻭﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ ﺗﻜـﻮﻥ ﺍﻟـﺸﻬﺎﺩﺓﹸ ﰲ‬ ‫ﻭﺍﻟﺸﺎﻫﺪ‪ ‬ﻻ ﻳ‪‬ﻠﺰ‪‬ﻣ‪‬ﻪ ﳝ ‪‬‬
‫ﺍﻵﻳﺔ ﲟﻌﲎ ﺍﳊﻀﻮﺭ ﻛﻘﻮﻟﻚ ﺷ‪‬ﻬِﺪﺕ‪ ‬ﻭﺻﻴﺔﹶ ﻓﻼﻥٍ ﲟﻌﲎ ﺣ‪‬ﻀﺮﺗ‪‬ﻬﺎ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ½ﺷـﻬﺎﺩﺓﹸ ﺑﻴـﻨِﻜﻢ ﺃﻱ ﺣـﻀﻮﺭ‪ ‬ﺍﻟﻮﺻـﻴﺔِ‬
‫ﺍﻟﻮﺍﻗﻌﺔِ ﺑﻴﻨ‪‬ﻜﻢ ﺃﻱ ﺍﻟﺬﻱ ﻳ‪‬ﺤﻀ‪‬ﺮ‪‬ﻫﺎ ﺍﺛﻨﺎﻥِ‪ ...‬ﺇﱁ¼‪) .‬ﺟ‪‬ﻤﻞ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ـﺎد َﻋﻮا أ‪‬ﻤـﺎ ﺧﺎﻧـﺎ‬
‫أو ﻳﻮﺻﻲ إﻟﻴﻬﻤﺎ ﻣﻦ أﻫﻞ دﻳﻨﻪ أو ﻏﲑﻫﻢ إن ﻓﻘﺪﻫﻢ ﻟـﺴﻔﺮ وﳓﻮه ‪ ،‬ﻓـﺈن ارﺗـﺎب اﻟﻮرﺛـﺔ ﻓﻴﻬﻤـﺎ ﻓ َّ‬
‫)‪(٢)(١‬‬

‫ﺑﺄﺧﺬ ﺷﻲء أو دﻓﻌﻪ إﱃ ﺷﺨﺺ زﻋﻤﺎ أن اﳌﻴﺖ أو ﻟﻪ ﺑـﻪ ﻓﻠﻴﺤﻠﻔـﺎ إﱃ آﺧـﺮه‪ ،‬ﻓـﺈن ا ُّﻃﻠـﻊ ﻋـ أﻣـﺎرة ﺗﻜـﺬﻳﺒﻬﻤﺎ ﻓﺎدﻋﻴـﺎ‬
‫ـﺪق ﻣـﺎ ادﻋـﻮه‪ ،‬واﳊﻜـﻢ ﺛﺎﺑـﺖ)‪ (٤‬ﰲ اﻟﻮﺻـﻴﲔ‪،‬ﻣﻨـﺴﻮ خ ﰲ اﻟـﺸﺎﻫﺪﻳﻦ‪ ،‬وﻛـﺬا‬‫داﻓﻌﺎ ﻟﻪ)‪ (٣‬ﺣﻠﻒ أﻗﺮب اﻟﻮرﺛﺔ ﻋ ﻛـﺬﺑﻬﻤﺎ وﺻ ِ‬
‫ُ‬
‫ﺷــﻬﺎدة ﻏــﲑ أﻫــﻞ اﳌﻠﺔ ﻣﻨــﺴﻮﺧﺔ‪ ،‬واﻋﺘﺒــﺎرﺻــﻼة اﻟﻌــﺼﺮ ﻟﻠﺘﻐﻠــﻴﻆ‪ ،‬وﲣــﺼﻴﺺ اﳊﻠــﻒ)‪ (٥‬ﰲ اﻵﻳــﺔ ﺑــﺎﺛﻨﲔ ﻣـﻦ أﻗـﺮب اﻟﻮرﺛــﺔ‬
‫ﳋﺼﻮص اﻟﻮاﻗﻌﺔ اﻟﱵ ﻧﺰﻟﺖ ﳍﺎ وﻫﻲ ﻣﺎ رواه اﻟﺒﺨﺎري أن رﺟـﻼ ﻣـﻦ ﺑـﲏ ﺳـﻬﻢ ﺧﺮ ج ﻣـﻊ ﲤـﻴﻢ اﻟـﺪاري وﻋـﺪي ﺑﻦ َﺑـّﺪاء‬
‫وﳘﺎ ﻧﺼﺮاﻧﻴﺎن)‪ (٦‬ﻓﻤﺎت اﻟﺴﻬﻤﻲ)‪ (٧‬ﺑﺄرض ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺴﻠﻢ ﻓﻠﻤﺎ ﻗﺪﻣﺎ ﺑﱰﻛﺘـﻪ ﻓﻘـﺪوا)‪ (٨‬ﺟﺎﻣـﺎ ﻣـﻦ ﻓـﻀﺔ ﳐﻮﺻـﺎ ﺑﺎﻟـﺬﻫﺐ‬
‫ﻓﺮﻓﻌﺎ إﱃ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ ،‬ﻓ ﻟﺖ)‪ (٩‬ﻓﺄﺣﻠﻔﻬﻤﺎ ﺛﻢ ُوﺟﺪ اﳉﺎم ﲟﻜﺔ‪ ،‬ﻓﻘﺎل)‪ (١٠‬اﺑﺘﻌﻨـﺎه ﻣـﻦ ﲤـﻴﻢ وﻋـﺪي ﻓ ﻟـﺖ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ ﻳ‪‬ﻮﺻِﻲ[ ﺃﻱ ﺑﺪﻓﻌﻬﺎ ﺃﻱ ﺗ‪‬ﺮِ ﹶﻛﺘِﻪ ﺇﱃ ﻭ‪‬ﺭ‪‬ﺛﹶﺘِﻪ ﻭ½ﻳ‪‬ﻮﺻِ ‪‬ﻲ¼ ﻫﻜﺬﺍ ﰲ ﺍﻟﻨ‪‬ﺴ‪‬ﺦِ ﺑﺜﺒﻮﺕ ﺍﻟﻴﺎﺀ ﻭﺍﻟﺼﻮﺍﺏ‪ ‬ﺣ‪‬ﺬﻓﹸﻬﺎ ﻷﻧﻪ ﻣﻌﻄـﻮﻑ ﻋﻠـﻰ‬ ‫)‪(١‬‬
‫ﺍ‪‬ﺰﻭﻡ ﺑِﻼﻡِ ﺍﻷَﻣﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ ﻳ‪‬ﻮﺻِﻲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣ‪‬ﻤﻞ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻮﺻﻴﺔ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺩﺍﻓﻌﺎ ﻟﻪ[ ﺃﻱ ﻟِﻤﺎ ﺍ ‪‬ﺩﻋِﻲ‪ ‬ﻋﻠﻴﻬﻤﺎ ﺑﻪ ﻣِﻦ ﺧﻴﺎﻧﺘﻬﻤﺎ ﰲ ﺍﻟﺘ‪‬ﺮِﻛﹶﺔ‪ ،‬ﻭﺍﻟﺪﺍﻓﻊ‪ ‬ﻣﺎ ﺫﹶﻛﺮﻩ ﺳﺎﺑﻘﺎﹰ ﺑﻘﻮﻟﻪ ½ﻭﺍﺩ‪‬ﻋﻴﺎ ﺃ‪‬ﻤﺎ ﺍﺑﺘ‪‬ﺎﻋ‪‬ﺎﻩ ﻣﻦ ﺍﳌﻴـﺖ‬ ‫)‪(٣‬‬
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‫ﺃﻭ ﻭ‪‬ﺻ‪‬ﻰ ﳍﻤﺎ ﺑﻪ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﳊﹸﻜﻢ‪ ‬ﺛﺎﺑﺖ‪ ...‬ﺇﱁ[ ﺍﳊﹸﻜﻢ‪ ‬ﻫﻮ ﺍﻟﺘﺤﻠﻴﻒ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﲣﺼﻴﺺ ﺍﳊﻠﻒ‪ ...‬ﺇﱁ[ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﻣِﻦ ﺃﻥﹼ ﻣﺎ ﺫﹸﻛﺮ ﻭﺇﻥ ﺩ‪‬ﻝﱠ ﻋﻠـﻰ ﺃﻧـﻪ ﻳﻨﺒﻐـﻲ ﺃﻥ ﻳ‪‬ﺤﻤ‪‬ـﻞﹶ ﺍﻻﺛﻨـﺎﻥ ﻋﻠـﻰ ﺍﻟﻮﺻـﻴ‪‬ﲔ‬ ‫)‪(٥‬‬
‫ﻁ ﰲ ﻗﺒـﻮﻝ ﺍﻟـﺸﻬﺎﺩﺓ ﺩ‪‬ﻭﻥ ﺻـﺤ‪‬ﺔِ ﺍﻹﻳـﺼﺎﺀ ﻓﺈﻧـﻪ ﻳـﺼﺢ‪‬‬ ‫ﺇﻻﹼ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ ﴿ﺍﺛﻨﺎﻥ﴾ ﻳ‪‬ﻨﻔﻲ ﺫﻟﻚ ﻷﻧﻪ ﺗﻌﺎﱃ ﺫﹶﻛﺮ ﺍﻟﻌـﺪﺩ‪ ‬ﻭﺍﻟﻌـﺪﺩ‪ ‬ﺷـﺮ ﹲ‬
‫ﺍﻹﻳﺼﺎﺀُ ﻣِﻦ ﻭﺍﺣﺪ ﺃﻭ ﺃﻛﺜﺮ‪ ‬ﳑﻦ ﻳ‪‬ﻈﹶﻦ‪ ‬ﺑـﻪ ﺍﻟﻌﻠـﻢ‪ ‬ﻣـﻦ ﺍﳌـﺴﺘﺤِﻘﱢﲔ‪ ،‬ﻓﻠـﻮ ﻛـﺎﻥ ﺍﳌـﺮﺍﺩ‪ ‬ﺑﺎﻻﺛﻨـﺎﻥ ﺍﻟﻮﺻـﻴ‪‬ﲔ ﻟﹶﻜـﺎﻥﹶ ﺫِﻛـﺮ‪ ‬ﺍﻟﻌـﺪﺩ ﻟﹶﻐـﻮﺍﹰ‬
‫ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ‪ ‬ﻤﺎ )ﺑﺎﻻﺛﻨ‪‬ﲔ( ﺷﺎﻫﺪ‪‬ﻳﻦ ﺩﻭﻥﹶ ﺍﻟﻮﺻﻴﲔ؟ ﻭﺣﺎﺻﻞﹸ ﺍﳉـﻮﺍﺏ ﺃﻥﹼ ﲣـﺼﻴﺺ‪ ‬ﺍﻟﻌـﺪﺩِ ﳋـﺼﻮﺹ ﺍﻟﻮﺍﻗﻌـﺔ ﺍﻟـﱵ‬
‫ﻧ‪‬ﺰﻟﺖ ﳍﺎ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮ‪‬ﻑ‪ ،‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﳘﺎ ﻧﺼﺮﺍﻧﻴﺎﻥ[ ﻭﺃﻣ‪‬ﺎ ﺍﻟﺴﻬﻤﻲ ﻓﻜﺎﻥ ﻣ‪‬ﺴﻠِﻤﺎﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﺴﻬ‪‬ﻤِﻲ‪...‬ﺇﱁ[ ﻋﻄﻒ ﻋﻠﻰ ﻣﻘﺪ‪‬ﺭٍ ﻳ‪‬ﻌﻠﹶﻢ ﻣِﻦ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻷَﺧِﲑﺓ ﺍﻵﺗﻴﺔ ﺃﻱ ﻓﻤ‪‬ﺮِﺽ‪ ‬ﻓﺄﹶﻭﺻﻰ ﺇﻟﻴﻬﻤﺎ ﻭﺃﹶﻣ‪‬ﺮ‪‬ﳘﺎ ﺃﹶﻥ ﻳ‪‬ﺒ‪‬ﻠﱢﻐ‪‬ـﺎ ﻣ‪‬ـﺎ‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻤ‪‬ﺎﺕ‪ ‬ﺍﻟ ‪‬‬ ‫)‪(٧‬‬
‫ﺗ‪‬ﺮ‪‬ﻛﹶﻪ ﺇﱃ ﺃﻫﻠﻪ ﻓﻤﺎﺕ‪ ...‬ﺇﱁ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺐ¼ ﺃﻱ ﻣ‪‬ﺠﻌ‪‬ـﻮﻻﹰ ﻋﻠﻴـﻪ ﺍﻟـﺬﱠﻫ‪‬ﺐ‪ ‬ﺧ‪‬ﻄﻮﻃـﺎﹰ ﻛـﺎﳋﹸﻮﺹِ ﻭﰲ ﺑﻌـﺾ ﺍﻟﻨ‪‬ـﺴ‪‬ﺦِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﻘﹶﺪ‪‬ﻭ‪‬ﺍ[ ﺃﻱ ﺍﻟﻮ‪‬ﺭ‪‬ﺛﺔﹸ ﺟﺎﻣﺎﹰ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻣ‪ ‬‬
‫ﺨﻮ‪‬ﺻﺎﹰ ﺑﺎﻟﺬﱠﻫ‪ِ ‬‬ ‫)‪(٨‬‬
‫½ﻣ‪‬ﻤ‪‬ﻮ‪‬ﻫﺎﹰ¼ ﻭﰲ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺭﺍﺕ ½ﻣ‪‬ﻨﻘﻮﺷﺎﹰ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻨ‪‬ﺰﻟﺖ‪ [‬ﺃﻱ ﻫﺬﻩ ﺍﻵﻳﺔﹸ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻓﺄﹶﺣ‪‬ﻠﹶﻔﹶﻬﻤﺎ¼ ﺃﻱ ﻋﻠﻰ ﺃ‪‬ﻤﺎ ﻣﺎ ﺍﻃﱠﻠﻌﺎ ﻋﻠﻰ ﺍﳉﺎﻡِ ﻭﻻ ﻛﹶﺘ‪‬ﻤ‪‬ﺎﻩ‪) .‬ﻗﹸﺮﻃﹸﱯ(‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻓﻘﺎﻝ[ ﺃﻱ ﺍﻟﺮ‪‬ﺟﻞﹸ ﺍﳌﹶﻜﹼﻲ ﺍﻟﺬﻱ ﻭ‪‬ﺟﺪ ﻋﻨﺪﻩ ﺍﳉﺎﻡ‪ ‬ﻭﻛﺎﻥ ﻗﺪ ﺍﺑﺘ‪‬ﺎﻋ‪‬ﻪ ﺑﺄﻟﻒِ ﺩﺭﻫﻢٍ‪) .‬ﺟ‪‬ﻤﻞ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫اﻵﻳﺔ اﻟﺜﺎﻧﻴﺔ ﻓﻘﺎم رﺟﻼن)‪ (١‬ﻣﻦ أوﻟﻴﺎء اﻟﺴﻬﻤﻲ ﻓﺤﻠﻔﺎ وﰲ رواﻳﺔ اﻟﺘـﺮﻣﺬي)‪ (٢‬ﻓﻘﺎم ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص ورﺟﻞ آﺧﺮ ﻣـﻨﻬﻢ‬
‫ﻓﻠﻤﺎ ﻣﺎت أﺧﺬا اﳉﺎم ودﻓﻌـﺎ‬ ‫ﺗ‬ ‫ﻣ‬ ‫ﻓﺤﻠﻔﺎ وﻛﺎن أﻗﺮب إﻟﻴﻪ وﰲ رواﻳﺔ ﻓﻤﺮض ﻓﺄو‬
‫إﻟﻴﻬﻤﺎ وأ ﺮﳘﺎ أن ﻳﺒﻠﻐﺎ ﻣﺎ ﺮك أﻫﻠﻪ ّ‬
‫ان ْ ُ ْ‬
‫ﻳﺎﺗﻮا﴾ أي اﻟـﺸﻬﻮد أو‬ ‫اد ﴾ أﻗـﺮب إﱃ ﴿ َ ْ‬
‫إﱃ أﻫﻠﻪ ﻣﺎ ﺑﻘﻲ‪ٰ ﴿.‬ذﻟ ِ َ ﴾ اﳊﻜﻢ اﳌﺬﻛﻮر ﻣﻦ رد اﻟﻴﻤﲔ ﻋ اﻟﻮرﺛﺔ ﴿ َ ْ‬
‫)‪(٦) (٥‬‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﺗـﺮد‬ ‫وﺟ ِ َ ۤﺎ ﴾ اﻟﺬي ﲢﻤﻠﻮﻫﺎ ﻋﻠﻴﻪ ﻣﻦ ﻏﲑﲢﺮﻳﻒ وﻻ ﺧﻴﺎﻧﺔ ﴿َْاو﴾ أﻗﺮب إﱃ أن ﴿ َ َ ُ َ ْ‬

‫ﻳﺨـﺎﻓﻮاان ُ َ‬ ‫اﻷوﺻﻴﺎء ﴿ ِﺑﺎﻟﺸ ٰ َﺪة ِ َﻋ ٰ َ ْ‬
‫)‪(٧‬‬

‫اﻳﻤﻨ ِ ِ ْﻢؕ﴾ ﻋ اﻟﻮرﺛﺔ اﳌﺪﻋﲔ‪ ،‬ﻓﻴﺤﻠﻔﻮن ﻋ ﺧﻴـﺎﻧﺘﻬﻢ وﻛـﺬﺑﻬﻢ ﻓﻴﻔﺘـﻀﺤﻮن وﻳﻐﺮﻣـﻮن ﻓـﻼ ﻳﻜـﺬﺑﻮا‬ ‫ﻌﺪ َ ْ ٰ‬
‫اﻳﻤﻦ َ ْ َ‬
‫َْٰ‬
‫ـﻮم‬
‫اﻟﻘـ ْ َ‬ ‫ـﻤﻌﻮاؕ﴾ ﻣــﺎ ﺗــﺆﻣﺮون ﺑــﻪ)‪ (٩‬ﲰــﺎع ﻗﺒ ـﻮل)‪َ ﴿ (١٠‬واﷲُ َﻻ ﻳَ ْ ـ ِ‬
‫ـﺪي ْ َ‬ ‫اﷲ﴾ ﺑﺘــﺮك اﳋﻴﺎﻧــﺔ واﻟﻜــﺬب ﴿ َ ْ‬
‫واﺳـ َ ُ ْ‬
‫)‪(٨‬‬
‫﴿ َوا ُﻘــﻮا َ‬

‫ﻗﻮﻟﻪ‪] :‬ﻓﻘﺎﻡ ﺭ‪‬ﺟﻼﻥ[ ﺳﻴﺄﰐ ﺗ‪‬ﻌﻴﲔ‪ ‬ﺃﺣﺪِﳘﺎ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﻓﺤ‪‬ﻠﹶﻔﹶﺎ ﺃﻱ ﻭ ‪‬ﺩﻓﹶﻊ‪ ‬ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﳉﺎﻡ‪ ‬ﳍﻤﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺘﺮﻣﺬﻱ ‪...‬ﺇﱁ[ ﻧ‪‬ﻘﹶﻠﹶﻬﺎ ﻻﺷﺘﻤﺎﻟِﻬﺎ ﻋﻠﻰ ﺗﻌﻴﲔِ ﺃﺣﺪِ ﺍﻟﺮ‪‬ﺟ‪‬ﻠﹶﲔ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﰲ ﺭﻭﺍﻳﺔ‪)) :‬ﻓﻤﺮﺽ‪ ...‬ﺇﱁ((¼ ﺃﺗـﻰ ‪‬ـﺎ‬ ‫)‪(٢‬‬
‫ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﻘﺼﺔ ﻭﺗﺼﺮﳛِﻬﺎ ﺑﺄﻧﻪ ﺃﹶﻭﺻﻰ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺭ‪‬ﺟ ﹲﻞ ﺁﺧ‪‬ﺮ‪ ‬ﻣﻨﻬﻢ¼ ﻫﻮ ﺍﳌﻄﻠﺐ ﺑﻦ ﺃﰊ ﻭﺩﺍﻋﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳊﻜﻢ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﺎﺭِ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺫٰﻟِﻚ‪ ﴾‬ﺍﳊﻜـﻢ‪ ‬ﺍﳌـﺬﻛﻮﺭ‪ ...‬ﺇﱁ[ ﺃﻱ ﻣِـﻦ ﺷ‪‬ﺮﻉِ ﺭﺩ‪‬ﻩ ﻳﻌـﲏ ﺃﻥﹼ ﺍﻟـﺸﺎﻫﺪ‪‬ﻳﻦ ﺃﻭ ﺍﻟﻮﺻـﻴ‪‬ﲔ ﺇﺫﺍ ﻋ‪‬ﻠِﻤ‪‬ـﺎ ﺃ‪‬ﻤـﺎ ﺇﻥ ﱂ ﻳ‪‬ـﺼﺪ‪‬ﻗﹶﺎ‬ ‫)‪(٤‬‬
‫ﻳ‪‬ﺘﻮﺟ‪‬ﻪ‪ ‬ﺍﻟﻴﻤﲔ‪ ‬ﻋﻠﻰ ﺍﻟﻮ‪‬ﺭ‪‬ﺛﹶﺔِ ﻓﻴ‪‬ﺤﻠِﻔﹸﻮﻥ ﻭﻳ‪‬ﻨﺘﺰِﻋ‪‬ﻮﻥ ﻣﻦ ﺍﻟﺸﺎﻫﺪ‪‬ﻳﻦ ﻣﺎ ﺃﹶﺧـﺬﹶﺍﻩ ﻭﻳ‪‬ﻔﺘ‪‬ـﻀِﺤﺎﻥِ ﺑﻈﻬـﻮﺭِ ﻛﹶـﺬِﺑِﻬﻤﺎ ﺣ‪‬ﻤ‪‬ﻠﹶﻬﻤـﺎ ﺫﻟـﻚ ﻋﻠـﻰ ﺃﺣـﺪِ‬
‫ﺃﻣﺮ‪‬ﻳﻦ؛ ﺇﻣ‪‬ﺎ ﺍﻟﺼ‪‬ﺪﻕ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﳊﹶﻠﻒ‪ ‬ﻣِﻦ ﺃﻭﻝ ﺍﻷﻣﺮ ﻭﺇﻣ‪‬ـﺎ ﺗ‪‬ـﺮﻙ ﺍﳊﻠـﻒِ ﺍﻟﻜـﺎﺫﺏِ ﻓﻴ‪‬ﻈﻬـﺮ ﻛﹶـﺬِﺑ‪‬ﻬﻢ ﻭﻧ‪‬ﻜـﻮﻟﹸﻬﻢ ﻓﺒﺄﺣـﺪ ﺍﻷﻣـﺮ‪‬ﻳﻦ‬
‫ﻳ‪‬ﺤﺼ‪‬ﻞﹸ ﺍﳌﻘﺼﻮﺩ‪ ‬ﻷ‪‬ﻢ ﺇﺫﺍ ﺻ‪‬ﺪ‪‬ﻗﹸﻮﺍ ﻭﱂ ﻳ‪‬ﺨ‪‬ﻮﻧ‪‬ﻮﺍ ﻓﺎﻷﻣﺮ‪ ‬ﻇﺎﻫﺮ ﻭﺇﻥ ﺧﺎﻧ‪‬ﻮﺍ ﻭﺍﻣﺘ‪‬ﻨ‪‬ﻌ‪‬ﻮﺍ ﻣِﻦ ﺍﳊﹶﻠﻒ ﺧﻮﻓـﺎﹰ ﻣـﻦ ﺍﻟﻔـﻀﻴﺤﺔ ﺣ‪‬ﻠﹶـﻒ‪ ‬ﺍﻟﻮ‪‬ﺭ‪‬ﺛﹶـﺔﹸ‬
‫ﻭﺍﻧﺘ‪‬ﺰﻋ‪‬ﻮﺍ ﻣﺎ ﺧ‪‬ﺎﻥﹶ ﺑﻪ ﺍﻟﺸ‪‬ﻬ‪‬ﻮﺩ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻗﹾﺮ‪‬ﺏ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺃﹶﺩ‪‬ﻧٰﻰ﴾ ﻣِﻦ ﺍﻟﺪ‪‬ﻧ‪‬ﻮ‪ ‬ﻻ ﻣِﻦ‪ ‬ﺍﻟﺪ‪‬ﻧ‪‬ﺎﺀَﺓِ ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻘﺪﻳﺮ ﺣﺮﻑ ﺍﳉﺮ ﻷﻥﹼ ½ﺃﺩﱏ¼ ﻻ ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺑﻨﻔﺴﻪ ﻓﻼ ﺑﺪ‪ ‬ﻣﻦ ﺗﻘﺪﻳﺮ ﺣﺮﻑ ﺍﳉﺮ‪ ،‬ﻓﺎﺧﺘـﺎﺭ‪ ‬ﺍﳌﻔـﺴ‪‬ﺮ‪‬‬ ‫)‪(٦‬‬
‫ﻣﺎ ﺍﺧﺘﺎﺭ‪‬ﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﱃ ﺃﹶﻥﹾ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﴿ﻳ‪‬ﺨﺎﻓﹸﻮ‪‬ﺍ﴾ ﻣﻨﺼﻮﺏ ﺑﺎﻟﻌﻄﻒ ﻋﻠﻰ ﴿ﻳ‪‬ﺄﺗ‪‬ﻮﺍ﴾ ﻭﺃﻥﹼ ﴿ﺃﻭ﴾ ﲟﻌﲎ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﻟﺴﻔﺎﻗﺴﻲ ﺃ‪‬ﺎ ﻷﺣـﺪِ‬ ‫)‪(٧‬‬
‫ﺍﻟﺸﻴﺌﹶﲔ ﺇﻣﺎ ﺃﺩﺍﺀِ ﺍﻟﺸﻬﺎﺩﺓِ ﺻِﺪﻗﺎﹰ ﺃﻭ ﺍﻻﻣﺘﻨﺎﻉِ ﻋﻦ ﺃﺩﺍﺋﻬﺎ ﹶﻛﺬِﺑﺎﹰ ﻭﻫﻮ ﺍﻷَﻭﺟ‪‬ﻪ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺘﺮﻙ ﺍﳋﻴﺎﻧﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻻﺭﺗﺒﺎﻁ ﲟﺎ ﺳ‪‬ﺒ‪‬ﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﺗ‪‬ﺆﻣ‪‬ﺮ‪‬ﻭﻥ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻌﻴ‪‬ﻦ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺇﺫ ﺍﻟﺘﻌﻤﻴﻢ‪ ‬ﻟﻴﺲ ﲟﻘﺼﻮﺩ ﻭﻫﺬﺍ ﳑﺎ ﻳ‪‬ﺪﻝﹼ ﻋﻠﻴﻪ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤﺎﻉ‪ ‬ﻗﹸﺒﻮﻝٍ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥﹼ ﻧﻔﺲ‪ ‬ﺍﻟﺴ‪‬ﻤﺎﻉِ ﻟﻴﺲ ﲟﻘﺼﻮﺩ ﻭﻻ ﻣﺄﻣﻮﺭٍ ﺑﻪ ﻛﻤﺎ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺎﻕ‪ ‬ﻭﺍﻟـﺴ‪‬ﺒﺎﻕ‪ ‬ﻷﻥﹼ ﻧﻔـﺲ‪ ‬ﺍﻟـﺴﻤﺎﻉ‬
‫ﺛﺎﺑﺖ ﳍﻢ ﻗﺒﻞﹶ ﺍﻷﻣﺮ ﻓﻼ ﺣﺎﺟﺔﹶ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫? ﻣﺘﻌﻠﻖ ﺑـ ½ﻻ ﻳﻬﺪﻱ¼‪١٢.‬ﺻﺎﻭﻱ‬
‫اﻟﺮﺳﻞ﴾ ﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﴿ َ َ ُ ْ ُ‬
‫ﻓﻴﻘﻮل﴾ ﳍـﻢ‬ ‫ﻳﺠﻤﻊ اﷲُ ُ َ‬ ‫اﻟﻔﺴﻘ ِ ْ َ ﴿‪ ﴾﴾۱۰۸‬اﳋﺎرﺟﲔ ﻋﻦ ﻃﺎﻋﺘﻪ‪ ،‬إﱃ ﺳﺒﻴﻞ اﳋﲑ‪ ،‬اذﻛﺮ ﴿ َ ْ َ‬
‫ﻳﻮم َ ْ َ ُ‬ ‫ْٰ ِ‬
‫ﻉ‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫ﻉ‬

‫ﺘﻢؕ﴾ ﺑﻪ ﺣﲔ دﻋﻮﺗﻢ إﱃ اﻟﺘﻮﺣﻴﺪ ﴿ َ ُ ْ‬

‫ﻗﺎﻟﻮا َﻻ ﻋ ْ َِﻠﻢ َ َﻟﻨﺎؕ﴾ ﺑﺬﻟﻚ ﴿ ِاﻧ َ َ ْ َ‬
‫اﻧﺖ‬ ‫ﺗﻮﺑﻴﺨﺎ)‪ (٣‬ﻟﻘﻮﻣﻬﻢ ﴿ َ َ ۤ‬
‫ﻣﺎذا﴾ أي اﻟﺬي ﴿ا ُِﺟ ْ ُ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫اﻟﻐﻴﻮب﴿‪ ﴾﴾۱۰۹‬ﻣﺎ ﻏﺎب)‪ (٧‬ﻋﻦ اﻟﻌﺒﺎد‪ ،‬وذﻫﺐ ﻋـﻨﻬﻢ)‪ (٨‬ﻋﻠﻤـﻪ ﻟـﺸﺪة ﻫـﻮل ﻳـﻮم اﻟﻘﻴﺎﻣـﺔ وﻓـﺰﻋﻬﻢ ﺛـﻢ ﻳـﺸﻬﺪون ﻋـ‬
‫َﻋﻼ ُم ْ ُ ُ ْ ِ‬
‫أﳑﻬﻢ ﳌﺎ ﻳﺴﻜﻨﻮن)‪.................................................................................... ،(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﳋﺎﺭﺟﲔ‪ ...‬ﺇﱁ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﺍﻷﺻﻠ ‪‬ﻲ‪ ،‬ﰲ "ﺍﻟﻠﺴﺎﻥ"‪½ :‬ﺍﻟﻔِﺴﻖ‪ ¼‬ﺍﳋﹸﺮﻭﺝ‪ ‬ﻋﻦ ﺍﻷﻣـﺮ‪﴿ ،‬ﻓﹶﻔﹶـﺴ‪‬ﻖ‪‬‬ ‫)‪(١‬‬
‫ﻋﻦ ﺃﻣﺮِ ﺭ‪‬ﺑ‪‬ﻪ﴾ ﺃﻱ ﺧ‪‬ﺮ‪‬ﺝ‪ ‬ﻣِﻦ ﻃﺎﻋﺔِ ﺭﺑ‪‬ﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﹸﺮ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﻳ‪‬ﻮ‪‬ﻡ‪ ﴾‬ﻣﻌﻤﻮﻝﹲ ﻟِﻤﺤﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻮﺑِﻴﺨﺎﹰ‪ ...‬ﺇﱁ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺩﻓﻌﺎﹰ ﻟِﻤﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ‪ ‬ﺃﻥﹼ ﺍﷲَ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻋﻼﹼﻡ‪ ‬ﺍﻟﻐﻴﻮﺏِ ﻓﻤﺎ ﻣﻌﲎ ﺳ‪‬ﺆ‪‬ﺍﻟِﻪ؟ ﻭﺣﺎﺻﻞﹸ ﺍﻟـﺪﻓـﻊِ ﺃﻥﹼ ﺍﷲ‬ ‫)‪(٣‬‬
‫ﺗﻌﺎﱃ ﻳ‪‬ﺴﹶﺄﻟﹸﻬﻢ ﺗﻮﺑﻴﺨﺎﹰ ﻟِﻘﻮﻣِﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻱ[ ﻓﺴﺮ ﺑﻪ ﺇﺷـﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺫﺍ﴾ ﲟﻌـﲎ ﺍﻟـﺬﻱ ﻓـﻼ ﻳ‪‬ـﺮِﺩ‪ ‬ﺃﻥﹼ ½ﺫﺍ¼ ﻟﻺﺷـﺎﺭﺓ ﺇﱃ ﺍﶈـﺴﻮﺱ ﺍﳊﺎﺿـﺮِ ﻭﻫﻨـﺎ ﻻ ﻳ‪‬ـﺴﺘﻘِﻴﻢ‪‬‬ ‫)‪(٤‬‬
‫ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﺬﻱ ﴿ﺍﺟِـﺒﺘ‪‬ﻢ﴾ ﺑﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ½ﻣﺎ¼ ﺍﺳﻢ ﺍﺳﺘﻔﻬﺎﻡٍ ﻣﺒﺘﺪﺃﹲ ﻭ½ﺫﺍ¼ ﲟﻌﲎ ½ﺍﻟﺬﻱ¼ ﺧﱪ‪‬ﻫﺎ ﻭ﴿ﺍﺟِـﺒﺘﻢ﴾ ﺻِﻠﺘ‪‬ﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻻﹶ ﻋِﻠﹾﻢ‪ ‬ﻟﹶﻨ‪‬ﺎ﴾[ ﺗﻔﻮﻳﺾ‪ ‬ﺍﳊﻜﻢِ ﻭﺍﻟﻌﻠﻢِ ﷲ ﺗﻌﺎﱃ ﻛﺄ‪‬ﻢ ﻳ‪‬ﻘﻮﻟﻮﻥ‪ :‬ﺃﻧﺖ‪ ‬ﺍﳊﹶﻜﹶﻢ‪ ‬ﺍﻟﻌ‪‬ﺪ‪‬ﻝﹸ ﻭﻫ‪‬ﻢ ﻋ‪‬ﺒِﻴﺪ‪‬ﻙ ﻓـﻼ ﻋ‪‬ﻼﻗـﺔﹶ ﻟﻨـﺎ ﺑِﻬـﻢ ﺃﻭ‬ ‫)‪(٦‬‬
‫ﺍﳌﺮﺍﺩ‪ ‬ﻧ‪‬ﻔﻲ‪ ‬ﺍﻟﻌﻠﻢِ ﺍﳊﻘﻴﻘﻲ ﺇﺫ ﻫﻮ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺎ ﺫﹶﻛﺮﻩ ﺍﳌﻔﺴﺮ ﻣِﻦ ﺃﻥﹼ ﺍﻷﻧﺒﻴﺎﺀَ ﻋﻠـﻴﻬﻢ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻳ‪‬ﺤـﺼ‪‬ﻞﹸ ﳍـﻢ‬
‫ﺍﻟﻔﹶﺰ‪‬ﻉ‪ ‬ﺍﺑﺘﺪﺍﺀً ﺣﱴ ﻳ‪‬ﺬﹾﻫ‪‬ﻠﹸﻮ‪‬ﺍ ﻋﻦ ﺟﻮﺍﺏِ ﺃﹸﳑِﻬﻢ ﳍﻢ ﺛﹸﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﻜﹸﻨ‪‬ﻮﻥﹶ ﺃﹶﺣ‪‬ﺪ‪ ‬ﺍﻟﻄﺮﻳﻘﹶﲔ ﻭﺍﻟﻄﺮﻳﻖ‪ ‬ﺍﻟﺜﺎﻧﻴﺔﹸ ﻭﻋﻠﻴﻬﺎ ﺍﶈﻘﱢﻘـﻮﻥ ﺃﻥﹼ ﺍﻟﺮﺳـﻞ ﻋﻠـﻴﻬﻢ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻗﹶﺪ‪‬ﻣِﻬﻢ ﺁﻣِﻨﻮﻥ ﺍﺑﺘﺪﺍﺀً ﻭﺍﻧﺘﻬﺎﺀً ﻭﺇﳕﺎ ﺍﻟﻔﹶـﺰ‪‬ﻉ‪ ‬ﻭﺍﳍﹶـﻮﻝﹸ ﻟﻠﻜﻔﹼـﺎﺭ ﻭﺍﻟﻔﹸـﺴ‪‬ﺎﻕ‪ ،‬ﻭﺃﻣـﺎ ﻗـﻮﻝﹸ ﺍﻟﺮﺳـﻞِ ﻋﻠـﻴﻬﻢ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﻴﻨﺌﺬ ½ﻧ‪‬ﻔﺴِﻲ ﻧﻔﺴﻲ ﻻ ﺃﹶﻣﻠِﻚ‪ ‬ﻏﲑ‪‬ﻫﺎ¼ ﻓﻼ ﻳ‪‬ﻘﺘﻀﻲ ﺣﺼﻮﻝﹶ ﺍﻟﻔﹶﺰ‪‬ﻉِ ﻭﺇﳕـﺎ ﻣﻌـﲎ ﺫﻟـﻚ ﺃﻧـﻪ ﻳﻘـﻮﻝ ﻟﻴـﺴﺖِ ﺍﻟـﺸﻔﺎﻋﺔﹸ‬
‫ﺍﻟﻌ‪‬ﻈﻤٰﻰ ﱄ ﻭﺇﳕﺎ ﻫﻲ ﻟﻐﲑﻱ ﻓﻼ ﺃﹶﻣﻠِﻚ‪ ‬ﺇﻻﹼ ﻧﻔﺴﻲ ﻭﱂ ﻳ‪‬ﺠﻌﻞِ ﺍﷲُ ﱄ ﺍﻟﺸﻔﺎﻋﺔﹶ ﺍﻟﻌﺎﻣ‪‬ﺔﹶ‪ ،‬ﻭﺫﹶﻫﺎﺏ ﺍﻷﻣﻢِ ﻟﻠﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ‬
‫ﻭﺭ‪‬ﺩ‪‬ﻫﻢ ﺇﻳ‪‬ﺎﻫﻢ ﺇﳕﺎ ﻫﻮ ﺇﻇﻬﺎﺭ‪ ‬ﻟﻔﻀﻠﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﺫﻟﻚ ﻫﻮ ﺍﳌﹶﻘﺎﻡ ﺍﶈﻤﻮﺩ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ‪ ،‬ﻛﺒﲑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻏﺎﺏ‪...‬ﺇﱁ[ ﺩ‪‬ﻓﹶﻊ‪ ‬ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﻻ ﺷ‪‬ﻲﺀَ ﻣِﻦ ﺍﻷﺷﻴﺎﺀِ ﺑﻐﺎﺋﺐٍ ﻋـﻦ ﺍﷲ ﺗﻌـﺎﱃ ﻓﻤـﺎ ﻣﻌـﲎ ﺃﻧـﻪ ﻋ‪‬ـﻼﹼﻡ‪ ‬ﺍﻟﻐﻴـﻮﺏ؟ ﻭﻭﺟـﻪ‪‬‬ ‫)‪(٧‬‬
‫ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻐﻴﻮﺏ ﺍﻟﻐﻴﻮﺏ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻌِﺒﺎﺩ ﻻ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺫﹶﻫ‪‬ﺐ‪ ‬ﻋﻨﻬﻢ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ‪‬ﺩﻓﻊِ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻴﻒ ﻳﻘﻮﻟﻮﻥ ﻻ ﻋِﻠﻢ‪ ‬ﻟﻨﺎ ﻣ‪‬ﻊ‪ ‬ﺃ‪‬ﻢ ﻋـﺎﻟِﻤﻮﻥ ﲟـﺎ ﺃﹸﺟِﻴﺒـﻮﺍ ﺑـﻪ‬ ‫)‪(٨‬‬
‫ﻓﻴ‪‬ﻠﺰ‪‬ﻡ‪ ‬ﺍﻟﻜﹶﺬِﺏ‪ ‬ﻋﻠﻴﻬﻢ؟ ﻭﺍﳉﻮﺍﺏ‪ ‬ﻋﻠﻰ ﻭﺟﻮﻩ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻟﻴﺲ ﻟﻨﻔﻲ ﺍﻟﻌﻠﻢ ﺑﻞ ﻛﻨﺎﻳﺔﹲ ﻋﻦ ﺇﻇﻬﺎﺭ ﺍﻟﺘ‪‬ﺸ‪‬ﻜﱢﻲ‪ ‬ﻭﺍﻻﻟﺘﺠﺎﺀِ ﺇﱃ ﺍﷲ ﺑﺘﻔـﻮﻳﺾِ‬
‫ﺍﻷﻣﺮِ ﻛﻠﱢﻪ ﺇﻟﻴﻪ‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻋِﻠﻤ‪‬ﻬﻢ ﰲ ﺟ‪‬ﻨﺐِ ﻋِﻠﻢِ ﺍﷲِ ﲟ‪‬ﱰِﻟﺔِ ﺍﻟﻌ‪‬ﺪ‪‬ﻡِ ﻣ‪‬ﻊ‪ ‬ﺗﻔﻮﻳﺾِ ﺍﻷﻣـﺮ ﺇﻟﻴـﻪ ﺗﻌـﺎﱃ‪ ،‬ﺍﻟﺜﺎﻟـﺚ‪ :‬ﺃﻧـﻪ ﻟﻨﻔـﻲ‬
‫ﺍﻟﻌِﻠﻢ ﰲ ﺃﻭ‪‬ﻝِ ﺍﻷﻣﺮِ ﻟِﺬﹸﻫ‪‬ﻮﻟِﻬﻢ ﻣِﻦ ﺍﳋﻮﻑ‪ ،‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺠِﻴﺒ‪‬ﻮﻥ ﰲ ﺛﺎﻧِﻲ ﺍﳊﺎﻝِ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﳌﹼﺎ ﻳ‪‬ﺴﻜﹸﻨﻮﻥ[ ﺃﻱ ﺣﲔ ﻳ‪‬ﺴﻜﹸﻨﻮﻥﹶ ﺃﻱ ﻳ‪‬ﺴﻜﹸﻦ‪ ‬ﻓﹶﺰ‪‬ﻋ‪‬ﻬﻢ ﻭﺭ‪‬ﻭ‪‬ﻋ‪‬ﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٩‬‬

‫‪96‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫اﻳـﺪﺗ َ ﴾ ﻗﻮﻳﺘـﻚ ﴿ ِ ُ ْ ِ‬
‫ﺑـﺮوح‬ ‫وﻟـﺪﺗ ِ َ ۘ﴾ ﺑـﺸﻜﺮﻫﺎ ﴿ا ِذْ َ ْ‬
‫)‪(٣‬‬
‫وﻋ ٰ ٰ ِ َ‬ ‫ﻣﺮﻳﻢ اذْ ُ ْ ِ ْ َ‬
‫ﻌﻤ ِ ْ َﻋﻠ َْﻴـ َ َ َ‬ ‫اﷲ ٰﻌ ِْﻴ َ ْ َ‬
‫اﺑﻦ َ ْ َ َ‬
‫)‪(٢‬‬
‫اذﻛﺮ ﴿ا ِذْ َ َ‬
‫ﻗﺎل ُ‬
‫)‪(١‬‬
‫ﻭﻗﻒ ﻻﺯﻡ‬

‫وﻛ ْ ًﻼ﴾)‪ (٥‬ﻳﻔﻴﺪ ﻧﺰوﻟﻪ ﻗﺒﻞ اﻟﺴﺎﻋﺔ‬‫اﻟﻤ ْ ِﺪ﴾ أي ﻃﻔﻼ )‪َ َ ﴿ (٤‬‬
‫اﻟﻨﺎس﴾ ﺣﺎل ﻣﻦ اﻟﻜﺎف ﰲ أﻳﺪﺗﻚ ﴿ ِ ْ َ‬ ‫ﻠﻢ َ‬ ‫اﻟﻘﺪس﴾ ﺟﱪﻳﻞ ﴿ﺗُ َ ُ‬‫ُْ ُ ِ‬
‫ﺗﺨﻠﻖ ِ َ‬
‫ﻣﻦ اﻟﻄ ْ ِ‬ ‫واﻻﻧﺠﻴﻞۚ َوا ِذْ َ ْ ُ ُ‬
‫واﻟﺘﻮر َﺔ َ ْ ِ ْ ِ ْ َ‬ ‫ِﺘﺐ َ ْ ِ ْ َ َ‬
‫واﻟﺤﻜﻤﺔ َ ْ ٰ‬ ‫ﻷﻧﻪ ُرﻓﻊ ﻗﺒﻞ اﻟﻜﻬﻮﻟﺔ ﻛﻤﺎ ﺳﺒﻖ ﰲ آل ﻋﻤﺮان ﴿ َو ا ِذْ َ ْ ُ‬
‫ﻋﻠﻤﺘ َ ا ْ ﻜ ٰ َ‬
‫)‪(٦‬‬

‫ۡ‬
‫ﻓﻴ َ ــﺎ َ َ ُ ْ ُ‬
‫ﻓﺘﻜـﻮن ﻃَ ْـ ا ِﺑـﺎ ِذْ ِ ْ ﴾ ﺑــﺈرادﰐ‬ ‫ﻛﻬﻴـــﺔ﴾ ﻛـﺼﻮرة ﴿اﻟﻄ ْ ِ﴾ واﻟﻜـﺎف اﺳــﻢ ﲟﻌـﲎ ﻣﺜـﻞ)‪ (٧‬ﻣﻔﻌـﻮل ﴿ ِﺑـﺎ ِذْ ِ ْ َﻓ َ ْ ُ ُ‬
‫ـﻨﻔﺦ ِ ْ‬ ‫َ َ َٔ ِ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ءﻳﻞ َﻋﻨْ َ ﴾ ﺣﲔ ﳘﻮا‬ ‫ﻛﻔﻔ ُْﺖ ﺑَ ِ ا ِ ْ ِ ْ َ‬

‫اﻟﻤﻮ ٰ ﴾ ﻣﻦ ﻗﺒﻮرﻫﻢ أﺣﻴﺎء)‪ِ ﴿ (١٠‬ﺑﺎ ِذْ ِ ْ ۚ َوا ِذْ َ َ‬ ‫واﻻﺑﺮص ِﺑﺎ ِذْ ِ ْ ۚ َوا ِذْ ﺗُ ْ ِ ُج ْ َ ْ‬ ‫﴿ َوﺗُ ْ ِ ٔي ُ ْ َ ْ َ‬
‫اﻻﻛﻤ َ َ ْ َ ْ َ َ‬
‫ـﺬا﴾ اﻟــﺬي ﺟﺌــﺖ ﺑــﻪ ﴿ ِاﻻ ِﺳ ـ ْ ٌ‬ ‫ان﴾ ﻣــﺎ)‪ٰ ﴿ (١١‬ـ َ ۤ‬ ‫ﻳﻦ َﻛ ـ َ ُ ْوا ِﻣــﻨْ ُ ْﻢ ِ ْ‬
‫ـﺬ ْ َ‬ ‫ﺑﺎﻟ َ ﻨٰــﺖِ ﴾ اﳌﻌﺠـﺰات ﴿ َ َﻓﻘـ َ‬
‫ـﺎل اﻟـ ِ‬ ‫ﺑﻘﺘﻠــﻚ ﴿ا ِ ْذ ِﺟﺌْـ َـﺘ ُ ْﻢ ِ ْ‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﹸﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺇﺫ﴾ ﻇﺮﻑ ﰲ ﻣ‪‬ﺤﻞﹼ ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ﶈﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ْـﺖ ِ ِ‬
‫ﻟﻠﻨـﺎس‬ ‫ءاﻧـﺖ ُﻗﻠ َ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﺫ ﻗﺎﻝ ﺍﷲ‪ ...‬ﺇﱁ﴾[ ﺍﳌﺎﺿﻲ ﻫﻨﺎ ﲟﻌﲎ ﺍﳌﻀﺎﺭﻉ ﻷﻥﹼ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻳ‪‬ﻘـﻊ‪ ‬ﻳـﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣـﺔ ﻣﻘﺪﻣـﺔ ﻟﻘﻮﻟـﻪ ﴿ َ َ ْ َ‬ ‫)‪(٢‬‬
‫دون اﷲِ﴾ ]ﺍﳌﺎﺋﺪﺓ‪) .[١١٦ :‬ﺟ‪‬ﻤﻞ(‬ ‫اﺗﺨﺬو ِ ْ َواُ َ ِاﻟ ٰ َ ْ ِ ِ ْ‬
‫ﻣﻦ ُ ْ ِ‬ ‫ُِ ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻚ﴾[ ﺃﻱ ﻣِﻦ ﺃﻧﻪ ﺗﻌﺎﱃ ﺃﹶﻧ‪‬ﺒ‪‬ﺘ‪‬ﻬﺎ ﻧ‪‬ﺒﺎﺗﺎﹰ ﺣ‪‬ﺴ‪‬ﻨﺎﹰ ﻭﻃﻬ‪‬ﺮﻫﺎ ﻭﺍﺻﻄﻔﺎﻫﺎ ﻋﻠﻰ ﻧﺴﺎﺀ ﺍﻟﻌﺎﻟﹶﻤﲔ‪) .‬ﺧﺎﺯﻥ(‬‫)‪ (٣‬ﻗﻮﻟﻪ‪﴿] :‬ﻭﻋﻠﻰ ﻭٰﻟِﺪ‪‬ﺗِ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻃﻔﻼﹰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﰲ ﺍﳌﹶﻬ‪‬ﺪِ﴾ ﻛﻨﺎﻳﺔﹲ ﻋﻦ ﻛﻮﻧِﻪ ﻃﻔـﻼﹰ ﺻـﻐﲑﺍﹰ ﻭﻫـﻲ ﺃﺑﻠـﻎﹸ ﻣـﻦ ﺍﻟﺘـﺼﺮﻳﺢ ﻭﺃﹶﻭﱃ ﻷﻥﹼ ﺍﻟـﺼﻐﲑ‬ ‫)‪(٤‬‬
‫ﻳ‪‬ﺴﻤ‪‬ﻰ ﻃﻔﻼﹰ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﺍﳊﻠﻢ ﻓﻠﺬﺍ ﻋﺪﻝﹶ ﻋﻨﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻛﹶﻬ‪‬ﻼﹰ﴾[ ﺃﻱ ﺑ‪‬ﻌﺪ‪ ‬ﻧ‪‬ﺰﻭﻟِﻪ ﺇﱃ ﺍﻷﺭﺽِ ﻓﺈﻧﻪ ﻳ‪‬ﱰِﻝﹸ ﻭﻫﻮ ﰲ ﺳِﻦ‪ ‬ﺍﻟﻜﹸﻬ‪‬ﻮﻟﺔِ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟــﻪ‪﴿] :‬ﻭ‪‬ﺇِﺫﹾ ﻋ‪‬ﻠﱠﻤ‪‬ﺘ‪ ‬ـﻚ‪ [﴾‬ﻣﻌﻄــﻮﻑ ﻋﻠــﻰ ﻗﻮﻟــﻪ ﴿ﺇِﺫﹾ ﺃﹶﻳ‪ ‬ـﺪ‪‬ﺗ‪‬ﻚ‪ ﴾‬ﻣﻨــﺼﻮﺏ ﲟــﺎ ﻧ‪‬ــﺼﺒﻪ‪ ،‬ﻭ﴿ﺍﻟﻜﺘٰــﺐ﴾ ﺍﻟﻜﺘﺎﺑ ـﺔﹸ ﻭﻫــﻲ ﺍﳋﹶ ـﻂﱡ‪،‬‬ ‫)‪(٦‬‬
‫﴿ﻭﺍﳊِﻜﻤﺔﹸ﴾ ﺍﻟﻔﻬﻢ‪ ‬ﻭﺍﻻﻃﹼﻼﻉ‪ ‬ﻋﻠﻰ ﺃﺳﺮﺍﺭ ﺍﻟﻌﻠﻮﻡ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟﻜﺎﻑ ﺍﺳﻢ‪ ‬ﲟﻌﲎ ½ﻣِﺜﻞ¼[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟـﻴﺲ ﺣـﺮﻑ‪ ‬ﺍﻟﺘـﺸﺒﻴﻪِ ﺣـﱴ ﻻ ﻳ‪‬ـﺼِﺢ‪ ‬ﺟﻌﻠﹸـﻪ ﻣﻔﻌـﻮﻻﹰ ﻓﻴﻜـﻮﻥ ﲟﻌـﲎ ﻣ‪‬ﻤﺎﺛِـﻞ‬ ‫)‪(٧‬‬
‫ﻫﻴﺌﺔِ ﺍﻟﻄﲑ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺘ‪‬ﻨﻔﹸﺦ‪ ‬ﻓﻴﻬﺎ﴾[ ﺍﻟﻀﻤﲑ‪ ‬ﻟﻠﻜﺎﻑ ﻷ‪‬ﺎ ﺻﻔﺔﹸ ﺍﳍﻴﺌﺔِ ﺍﻟﱵ ﻛﺎﻥ ﻳ‪‬ﺨﻠﹸﻘﹸﻬﺎ ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼﻡ‪ ‬ﻭﻳ‪‬ـﻨﻔﹸﺦ‪ ‬ﻓﻴﻬـﺎ ﺃﻱ‬ ‫)‪(٨‬‬
‫ﻫﻴﺌﺔٍ ﻣِﺜﻞِ ﻫﻴﺌﺔِ ﺍﻟﻄﲑ ﻭﻻ ﻳ‪‬ﺮﺟِﻊ ﺍﻟﻀﻤﲑ‪ ‬ﺇﱃ ﺍﳍﻴﺌﺔِ ﺍﳌﻀﺎﻑِ ﺇﻟﻴﻬﺎ ﻷﻥﹼ ﺍﻟﺜﺎﻧﻴﺔﹶ ﻣﺸﺒ‪‬ﻪ‪ ‬ﺑِﻬﺎ ﻭﻫﻲ ﻣ‪‬ـﻦ ﺧ‪‬ﻠﹶـﻖ‪ ‬ﺍﷲُ ﺑـﻞ ﺇﱃ ﺍﻷُﻭﱃ ﺍﳌـﺸﺒ‪‬ﻬﺔِ‬
‫ﺍﳌﺪﻟﻮﻝِ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻜﺎﻑ ﻷ‪‬ﺎ ﻣِﻦ ﺗﻘﺪﻳﺮِﻩ ﻭﻣِﻦ ﻧ‪‬ﻔﺨِﻪ‪ ،‬ﻓﺎﻟﻀﻤﲑ‪ ‬ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﳍﻴﺌﺔِ ﺍﳌﻘﺪ‪‬ﺭﺓِ ﻻ ﻋﻠﻰ ﺍﳌﻠﻔﻮﻅ ﺑِﻬﺎ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺈِﺭ‪‬ﺍﺩ‪‬ﺗِﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﻹﺫﻥ ﻫﺎﻫﻨﺎ ﺍﻹﺭﺍﺩﺓﹸ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺃﹶﺣ‪‬ﻴ‪‬ﺎﺀً[ ﺇﳕﺎ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥﹼ ﻣﻄﻠﹶﻖ ﺍﻹﺧﺮﺍﺝِ ﻣِﻦ ﻏﲑ ﺇِﺣﻴﺎﺀٍ ﻳ‪‬ﺘ‪‬ﺄﺗ‪‬ﻰ ﻣِﻦ ﻏﲑﻩ ﺃﻳﻀﺎﹰ ﻓﻼ ﻳﻜﻮﻥ ﻣ‪‬ﻌﺠِﺰﺓﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﺇِﻥﹾ﴾ ﻧﺎﻓﻴﺔﹲ ﻻ ﺷﺮﻃﻴﺔﹲ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺼﺢ‪ ‬ﺩ‪‬ﺧﻮﻟﹸﻬﺎ ﻋﻠﻰ ﺍﻻﺳﻢ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬

‫‪97‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬

‫ان﴾ أي ﺑـﺄن ﴿ ِ ُ ْ‬
‫ﻣﻨـﻮا ِ ْ‬ ‫ﻳﻦ﴾ أﻣـﺮ‪‬ﻢ ﻋـ ﻟـﺴﺎﻧﻪ ﴿ َ ْ‬ ‫اﻟﺤـﻮارِ ٖ ّ َ‬ ‫ﻣﺒ ِ ْ ٌ ﴿‪ ﴾﴾۱۱۰‬وﰲ ﻗﺮاءة ﺳﺎﺣﺮ أي ﻋﻴ ﴿ َوا ِذْ َ ْ َ ْ ُ‬
‫اوﺣﻴـﺖ ا ِ َ ْ َ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻣﺮﻳﻢ َ ْﻞ َ ْ َ ِ ْ ُ‬
‫ﺴﺘﻄﻴﻊ﴾‬ ‫اﺑﻦ َ ْ َ َ‬
‫ِﻳﻮن ٰﻌ ِْﻴ َ ْ َ‬ ‫ﻣﺴﻠﻤﻮن﴿‪ ﴾﴾۱۱۱‬اذﻛﺮ ﴿ا ِذْ َ َ‬
‫ﻗﺎل ْ َ َ‬
‫اﻟﺤﻮار ْ َ‬ ‫واﺷ َ ْﺪ ِ َ َ‬
‫ﺑﺎﻧﻨﺎ ُ ْ ِ ُ ْ َ‬ ‫ﻗﺎﻟﻮا َﻣﻨﺎ﴾ ﺑﻬﻤﺎ ﴿ َ ْ‬
‫وﺑﺮﺳﻮ ِ ْ ﴾ ﻋﻴ ﴿ َ ُ‬
‫َ َِ ُ ْ‬
‫)‪(٣‬‬

‫ــﻦ‬ ‫ﻣﺎ‪ِÒ‬ـ َ ً‬
‫ــﺪة ﻣـ َ‬ ‫أي ﻳﻔﻌــﻞ ﴿ َرﺑـــ َ ﴾ وﰲ ﻗــﺮاءة ﺑﺎﻟﻔﻮﻗﺎﻧﻴــﺔ وﻧــﺼﺐ ﻣــﺎ ﺑﻌــﺪه أي ﺗﻘــﺪر أن ﺗــﺴﺄﻟﻪ ﴿ َ ْ‬
‫ان َﻳﻨـــﺰ َل َﻋ َﻠ ْ َﻨـــﺎ َ ٓ‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻧﺮﻳﺪ﴾ ﺳﺆاﳍﺎ)‪ (٧‬ﻣﻦ أﺟﻞ‬ ‫ان ُ ْ ُ ْ‬

‫ﻛﻨﺘﻢ ْ ِ‬
‫ﻣﺆﻣﻨ ِ ْ َ ﴿‪ْ ُ َ ﴿ ﴾﴾۱۱۲‬‬
‫ﻗﺎﻟﻮا ُ ِ ْ ُ‬ ‫اﷲ﴾ ﰲ اﻗﺘـﺮاح اﻵﻳﺎت ﴿ ِ ْ‬ ‫َٓ ِ َ َ‬
‫اﻟﺴﻤﺎءؕﻗﺎل﴾ ﳍﻢ ﻋﻴ ﴿ا ُﻘﻮا َ‬
‫)‪(٨‬‬ ‫)‪(٦‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻣ‪‬ﺮﺗ‪‬ﻬﻢ ﻋﻠﻰ ﻟِﺴﺎﻧِﻪ[ ﺩ‪‬ﻓﹶﻊ‪ ‬ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﻹﳛﺎﺀ ﻻﻳﻜﻮﻥ ﺇﻻﹼ ﻟﻠﺮﺳﻞ ﻭﺍﳊﻮﺍﺭﻳ‪‬ـﻮﻥﹶ ﻟﹶﻴـﺴ‪‬ﻮﺍ ﺭ‪‬ﺳـﻼﹰ‪ ،‬ﻓﺄﺟـﺎﺏ ﺑـﺄﻥﹼ ﺍﳌـﺮﺍﺩ‪‬‬ ‫)‪(١‬‬
‫ﺑﺎﻟﻮﺣﻲ ﺍﻷَﻣﺮ‪ ‬ﻋﻠﻰ ﻟِﺴﺎﻥِ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﺃﺟﺎﺏ ﻏﲑ‪‬ﻩ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﻮﺣﻲ ﺍﻹﳍﺎﻡ‪ ‬ﻛﻤـﺎ ﺃﹸﻭ‪‬ﺣِـﻲ‪ ‬ﺇﱃ ﺃﻡ‪ ‬ﺳـﻴﺪﻧﺎ‬
‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺇﱃ ﺍﻟﻨﺤﻞ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬أ َْن ِ ُ ْ‬
‫ﻣﻨﻮا ِ ْ ﴾[ ﰲ ﴿ﺃﹶﻥﹾ﴾ ﻭﺟﻬﺎﻥ ﺃﹶﻇﻬﺮ‪‬ﳘﺎ ﺃ‪‬ﺎ ﺗﻔﺴﲑﻳﺔﹲ ﻷ‪‬ﺎ ﻭ‪‬ﺭ‪‬ﺩﺕ ﺑﻌﺪ‪ ‬ﻣﺎ ﻫﻮ ﲟﻌـﲎ ﺍﻟﻘـﻮﻝ ﻻ ﺣﺮﻭﻓِـﻪ‪ ،‬ﻭﺍﻟﺜـﺎﱐ ﺃ‪‬ـﺎ‬ ‫)‪(٢‬‬
‫ﻣﺼﺪﺭﻳﺔ ﺑﺘﺄﻭﻳﻞ ﻣﺘﻜﻠﹼﻒ ﺃﻱ ﺃﹶﻭﺣﻴﺖ‪ ‬ﺇﻟﻴﻬﻢ ﺍﻷﻣﺮ‪ ‬ﺑﺎﻹﳝﺎﻥ‪ .‬ﻭﻫﻨﺎ ﻗﺎﻟﻮﺍ ﴿ﺁﻣﻨ‪‬ﺎ﴾ ﻭﱂ ﻳﺬﻛﺮ ﺍﳌﺆﻣ‪‬ﻦ ﺑﻪ ﻭﻫﻨﺎﻙ ﴿ﺁﻣﻨ‪‬ﺎ ﺑِـﺎﷲِ﴾ ﻓـﺬﹶﻛﹶﺮﻩ‬
‫ان ِ ُ ْ‬
‫ﻣﻨـﻮا ِـ ْ‬ ‫ﻭﺍﻟﻔﺮﻕ‪ ‬ﺃﻥﹼ ﻫﻨﺎﻙ ﺗ‪‬ﻘﺪ‪‬ﻡ ﺫِﻛﺮ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﻂ ﻓﺄﹸﻋِﻴﺪ‪ ‬ﺍﳌﺆﻣ‪‬ﻦ‪ ‬ﺑـﻪ ﻓﻘﻴـﻞ ﴿ﺑِـﺎﷲِ﴾ ﻭﻫﻨـﺎ ﺫﹸﻛـﺮ ﺷـﻴﺌﺎﻥِ ﻗﺒـﻞﹶ ﺫﻟـﻚ ﻭﳘـﺎ ﴿ َ ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫وﺑﺮﺳﻮ ِ ﴾ ﻓﻠﻢ ﻳﺬﻛﺮ ﻟﻴ‪‬ﺸﻤ‪‬ﻞﹶ ﺍﳌﺬﻛﻮﺭ‪‬ﻳﻦ‪ ،‬ﻭﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﻭﻫﻨﺎ ﴿ﺑِﺄﻧ‪‬ﻨ‪‬ـﺎ﴾ ﻭﻫـﻮ ﺍﻷﺻـﻞ ﻭﻫﻨـﺎﻙ ﴿ﺑِﺄﻧ‪‬ـﺎ﴾ ﺑﺎﳊـﺬﻑ‪ ،‬ﻭﺇﳕـﺎ ﺟِـﻲﺀ ﻫﻨـﺎ‬ ‫َ َِ ُ ْ‬
‫ﺑﺎﻷﺻﻞ ﻷﻥﹼ ﺍﳌﺆﻣ‪‬ﻦ ﺑﻪ ﻣﺘﻌﺪ‪‬ﺩ‪ ‬ﻓﻨﺎﺳ‪‬ﺒ‪‬ﻪ ﺍﻟﺘﺄﻛﻴﺪ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﹸﺫﻛﹸﺮ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺇﺫ﴾ ﻇﺮﻑ ﰲ ﳏﻞﹼ ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ﻟِﻤﺤﺬﻭﻑٍ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳ‪‬ﻔﻌ‪‬ﻞﹸ[ ﺃﻱ ﻓﺄﻃﻠﻖ ﺍﻟﻼﺯﻡ ﻭﻫﻮ ﺍﻻﺳﺘﻄﺎﻋﺔ ﻭﺃﺭﺍﺩ ﺍﳌﻠﺰﻭﻡ ﻭﻫـﻮ ﺍﻟﻔﻌـﻞ‪ ،‬ﻭﺩ‪‬ﻓـﻊ ﺑـﺬﻟﻚ ﻣـﺎ ﻳﻘـﺎﻝ ﺇﻥﹼ ﺍﳊـﻮﺍﺭﻳﲔ ﻣﺆﻣﻨـﻮﻥ‬ ‫)‪(٤‬‬
‫ﻓﻜﻴﻒ ﻳ‪‬ﺸ‪‬ﻜﹼﻮﻥ ﰲ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺷ‪‬ﺬﱠ ﻣ‪‬ﻦ ﻗﺎﻝ ﺑﻜﻔﺮﻫﻢ ﻛﺎﻟﺰﳐﺸﺮﻱ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺗ‪‬ﻘﺪِﺭ‪ ‬ﺃﹶﻥ ﺗ‪‬ﺴﹶﺄﻟﹶﻪ[ ﺃﻱ ﻓﺎﻟﻜﻼﻡ‪ ‬ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ ﰲ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓِ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﻫﻞ ﺗ‪‬ﺴﺘﻄﻴﻊ‪ ‬ﺳ‪‬ﺆﺍﻝﹶ ﺭﺑ‪‬ﻚ¼‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹶﺎﻝﹶ ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍﷲَ﴾[ ﺃﻱ ﰲ ﺃﹶﻣﺜﺎﻝ ﻫﺬﺍ ﺍﻟـﺴﺆﺍﻝِ ﺇﻥ ﻛﻨـﺘﻢ ﻣـﺆﻣﻨﲔ ﺃﻱ ﺑﻜﻤـﺎﻝ ﻗﺪﺭﺗِـﻪ ﺗﻌـﺎﱃ ﻭﺑـﺼﺤﺔِ ﻧ‪‬ﺒـﻮ‪‬ﰐ ﺃﻭ ﺇﻥ‬ ‫)‪(٦‬‬
‫ﺻ‪‬ﺪ‪‬ﻗﺘ‪‬ﻢ ﰲ ﺍﺩ‪‬ﻋﺎﺀ ﺍﻹﳝﺎﻥِ ﻭﺍﻹﺳﻼﻡِ ﻓﺈﻥﹼ ﺫﻟﻚ ﳑﺎ ﻳ‪‬ﻮﺟِﺐ‪ ‬ﺍﻟﺘﻘﻮﻯ ﻭﺍﻻﺟﺘﻨﺎﺏ‪ ‬ﻋﻦ ﺃﻣﺜـﺎﻝ ﻫـﺬﻩ ﺍﻻﻗﺘﺮﺍﺣـﺎﺕ‪ ،‬ﻭﻗﻴـﻞ ﺃﹶﻣ‪‬ـﺮ‪‬ﻫﻢ‬
‫ﺑﺎﻟﺘﻘﻮﻯ ﻟﻴ‪‬ﺼِﲑ‪ ‬ﺫﻟﻚ ﺫﺭﻳﻌﺔﹰ ﳊﺼﻮﻝ ﺍﳌﺴﺆﻭﻝ ﻛﻘﻮﻟﻪ ﺗﻌـﺎﱃ ﴿ﻭ‪‬ﻣ‪‬ـﻦ‪ ‬ﻳ‪‬ﺘ‪‬ـﻖِ ﺍﷲَ ﻳ‪‬ﺠ‪‬ﻌ‪‬ـﻞﹾ ﻟﹶـﻪ‪ ‬ﻣ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ـﺎ ﻭ‪‬ﻳ‪‬ﺮ‪‬ﺯ‪‬ﻗﹾـﻪ‪ ‬ﻣِـﻦ‪ ‬ﺣ‪‬ﻴ‪‬ـﺚﹸ ﻻﹶ‬
‫ﻳ‪‬ﺤ‪‬ﺘ‪‬ﺴِﺐ‪] ﴾‬ﺍﻟﻄﻼﻕ‪) .[٣:‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹶﺎﻟﹸﻮ‪‬ﺍ ﻧ‪‬ﺮِﻳ‪‬ﺪ‪ ﴾‬ﺳ‪‬ﺆ‪‬ﺍﻟﹶﻬﺎ[ ﺑﻴﺎﻥ ﻟﻠﺴﺒﺐ ﺍﳊﺎﻣﻞِ ﳍﻢ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ ﺃﻱ ﻟﻴﺲ ﺳـﺒﺒ‪‬ﻪ ﺇﺯﺍﻟـﺔﹶ ﺷ‪‬ـﺒﻬﺔٍ ﰲ ﻗﺪﺭﺗـﻪ ﺗﻌـﺎﱃ ﻋﻠـﻰ ﺗﱰﻳﻠـﻬﺎ‬ ‫)‪(٧‬‬
‫ﺑﻞ ﺳﺒﺐ‪ ‬ﺳﺆﺍﻟِﻨﺎ ﺃﹶﻧ‪‬ﺎ ﻧ‪‬ﺮﻳ ‪‬ﺪ‪ ...‬ﺇﱁ‪ ،‬ﺃﻱ ﻭﻟـﻴﺲ ﻏﺮﺿ‪‬ـﻨﺎ ﺑﺎﻟـﺴﺆﺍﻝ ﺍﻗﺘـﺮﺍﺡ‪ ‬ﺍﻵﻳـﺎﺕ ﻭﻻ ﺍﻟﺘﻌﻨـﺖ‪ ‬ﰲ ﺳـﺆﺍﻟِﻬﺎ ﻷﻧ‪‬ـﺎ ﺟـﺎﺯِﻣﻮﻥ ﻭﻣ‪‬ﻮﻗِﻨـﻮﻥ‬
‫ﺑﻘﺪﺭﺓ ﺍﷲ ﻋﻠﻴﻬﺎ ﻭﺑﺮﺳﺎﻟﺘِﻚ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺃﹶ ‪‬ﺟﻞِ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ‪﴿ :‬ﺃﹶﻥﹾ ﻧ‪‬ﺄﹾ ﹸﻛﻞﹶ﴾ ﻣﻔﻌﻮﻝ ﻟﻪ ﻟﻴﺲ ﺑﺪﻻﹰ ﻭﻣﻔﻌﻮﻻﹰ ﺛﺎﻧﻴﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬

‫‪98‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ان﴾ ﳐﻔﻔــﺔ أي أﻧــﻚ ﴿ َﻗـ ْـﺪ‬ ‫ﻗﻠﻮﺑﻨــﺎ﴾ ﺑﺰﻳــﺎدة اﻟﻴﻘــﲔ ﴿ َو َ ْﻌ َﻠـ َـﻢ﴾ ﻧ ـﺰداد ﻋﻠﻤــﺎ ﴿ َ ْ‬
‫وﺗﻄﻤ ـ ِﻦ﴾ ﺗــﺴﻜﻦ ﴿ ُ ُ ْ ُ َ‬ ‫ـﻞ ِ ْ‬
‫ﻣﻨ َ ــﺎ َ َ ْ َ‬ ‫ان ْﻧﺎ ُـ َ‬
‫﴿َ ْ‬
‫)‪(١‬‬

‫اﻟﺴﻤﺎءِ‬
‫ﻣﻦ َ ٓ‬ ‫اﻧﺰل َﻋ َﻠ ْ َﻨﺎ َ ٓ‬
‫ﻣﺎ‪ً َ Ò‬‬
‫ِﺪة َ‬ ‫ﻣﺮﻳﻢ اﻟﻠ ُﻢ َ َ ۤ‬
‫رﺑﻨﺎ َ ْ ِ ْ‬ ‫اﺑﻦ َ ْ َ َ‬ ‫ﻳﻦ﴿‪َ َ ﴿ ﴾﴾۱۱۳‬‬
‫ﻗﺎل ﻋ ِْﻴ َ ْ ُ‬ ‫ﻣﻦ اﻟﺸ ِﺪِ ْ َ‬ ‫ﺻﺪﻗ َ َﻨﺎ﴾ ﰲ ادﻋﺎء اﻟﻨﺒﻮة ﴿ َ َ ُ ْ َ‬
‫وﻧﻜﻮن َﻋﻠ َْﻴ َ ﺎ ِ َ‬
‫)‪(٢‬‬
‫َ َْ‬
‫ﺍﻟﺮﺑﻊ‬

‫ﻻوﻟﻨﺎ﴾ ﺑﺪل ﻣﻦ ½ﻟﻨﺎ¼ ﺑﺈﻋﺎدة اﳉﺎر ﴿ َو ِ ِ َﻧﺎ﴾ ﳑﻦ ﻳﺄﰐ ﺑﻌﺪﻧﺎ‬ ‫ِﻴﺪا﴾ ﻧﻌﻈﻤﻪ وﻧﺸﺮﻓﻪ ﴿ َ ِ َ‬ ‫َ ُْ ُ‬
‫ﺗﻜﻮن َ َﻟﻨﺎ﴾ أي ﻳﻮم ﻧﺰوﳍﺎ ﴿ﻋ ْ ً‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫? ﺃﻱ ﺍﳌﺎﺋﺪﺓ‪١٢.‬ﺑﻴﻀﺎﻭﻱ‬
‫اﷲ﴾ ﻣﺴﺘﺠﻴﺒﺎ ﻟﻪ ﴿ا ِ ْ ُ َ‬
‫ﻣﻨﺰﻟُ َﺎ﴾‬ ‫اﻟﺮزﻗ ِ ْ َ ﴿‪َ َ ﴿ ﴾﴾۱۱۴‬‬
‫ﻗﺎل ُ‬ ‫ﻗﻨﺎ﴾ إﻳﺎﻫﺎ ﴿ َ َ ْ َ‬
‫واﻧﺖ َﺧ ْ ُ ِ‬ ‫ﻣﻨ َ ۚ﴾ ﻋ ﻗﺪرﺗﻚ وﻧﺒﻮﰐ ﴿ َ ْ‬
‫وار ُ ْ َ‬ ‫﴿ َو َ ًﻳﺔ ْ‬
‫ﻣﻦ ْ ٰ‬
‫اﻟﻌﻠَﻤ ِ ْ َ‬ ‫ﻋﺬاﺑﺎ ۤﻻ ا َُﻋﺬﺑ ُ َ َ ً‬
‫اﺣﺪا‬ ‫ﻌﺪ﴾ أي ﺑﻌﺪ ﻧﺰوﳍﺎ ﴿ ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ َﻓﺎ ِ ا َُﻋﺬﺑ ُ ٗ َ َ ً‬ ‫ﻓﻤﻦ ْ‬
‫ﻳﻜ ُ ْ َ ْ ُ‬ ‫َﻴﻜﻢۚ َ َ ْ‬‫ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ َﻋﻠ ْ ُ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬
‫َ‬
‫? ﺃﻱ ﺍﳌﺎﺋﺪﺓ‪١٢.‬‬
‫﴿‪ (٨)﴾﴾۱۱۵‬ﻓ ﻟﺖ اﳌﻼﺋﻜﺔ)‪ (٩‬ﺑﻬﺎ ﻣﻦ اﻟﺴﻤﺎء ﻋﻠﻴﻬﺎ ﺳﺒﻌﺔ أرﻏﻔﺔ وﺳﺒﻌﺔ أﺣﻮات ﻓﺄﻛﻠﻮا ﻣﻨﻬﺎ ﺣﱴ ﺷﺒﻌﻮا ﻗﺎﻟﻪ اﺑﻦ ﻋﺒﺎس وﰲ ﻉ‬
‫ﻉ‬

‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺴﻜﹸﻦ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓِ ﻣﺎ ﻫﻮ ﺍﻷﻇﻬﺮ ﰲ ﺍﳌﺮﺍﺩ‪ ،‬ﰲ "ﺍﻟﻠـﺴﺎﻥ" ﻭﻏـﲑِﻩ‪ :‬ﺍﻟﻄﱡﻤ‪‬ﺄﹾﻧِﻴ‪‬ﻨ‪‬ـﺔﹸ ﺍﻟـﺴﻜﻮﻥﹸ ﻭ‪‬ﺍﻃﹾﻤ‪‬ـﺄﹶﻥﱠ ﺍﻟﺮﺟـﻞﹸ ﺍﻃﻤِﺌﻨﺎﻧـﺎﹰ‬ ‫)‪(١‬‬
‫ﻭﻃﹸﻤ‪‬ﺄﹾﻧِﻴﻨ‪‬ﺔﹰ ﺃﻱ ﺳ‪‬ﻜﹶﻦ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﹶ‪‬ﻧﻚ‪﴿ ‬ﻗﺪ ﺻ‪‬ﺪ‪‬ﻗﹾﺘ‪‬ﻨ‪‬ﺎ﴾[ ﻓﻴﻪ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﳐﻔﱠﻔﺔﹰ ﻛﺎﻥ ﺍﲰ‪‬ﻬﺎ ﺿﻤﲑ‪ ‬ﺍﻟﻐﻴﺒﺔ ﺃﻱ ½ﺃﻧﻪ¼ ﻛﻤﺎ ﻗـﺪ‪‬ﺭﻩ ﻏـﲑ‪ ‬ﺍﳌﻔـﺴ‪‬ﺮِ‪ ،‬ﻓﺘﻘـﺪﻳﺮ‪‬ﻩ‬ ‫)‪(٢‬‬
‫ﺿﻤﲑ‪ ‬ﺍﳋِﻄﺎﺏ ﺷﺎﺫﱞ ﺍﻟﻠﻬﻢ‪ ‬ﺇﻻﹼ ﺃﹶﻥ ﻳﻘﺎﻝ ﺇﻥﹼ ﻫﺬﺍ ﳎﺮ‪‬ﺩ‪ ‬ﺣﻞﱢ ﻣﻌﲎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳﻮﻡ‪ ‬ﻧﺰﻭﻟِﻬﺎ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﳌﻀﺎﻓﹶﲔ ﻷﻥﹼ ﺍﻟﻌﻴﺪ‪ ‬ﺍﺳﻢ‪ ‬ﻟِﻴﻮﻡٍ ﻓﻴﻪ ﺳﺮﻭﺭ‪ ‬ﳐﺼﻮ ‪‬‬
‫ﺹ ﻓﻼ ﻳﺼﺢ‪ ‬ﲪﻠﹸﻪ ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﻓﺄﺷـﺎﺭ ﺑِﻬـﺬﺍ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺘﻘﺪﻳﺮ ﺇﱃ ﺃﻥﹼ ﺍﺳﻢ‪½ ‬ﻛﺎﻥ¼ ﺿﻤﲑ‪ ‬ﺍﳌﺎﺋﺪﺓِ ﻋﻠﻰ ﺣﺬﻑِ ﺍﳌﻀﺎﻓﹶﲔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺗﻜﻮﻥ ﻟﻨﺎ ﻋﻴﺪﺍﹰ﴾[ ﺍﳌﻌﲎ ﻧﺘ‪ِ ‬‬
‫ﺨﺬﹸ ﻳﻮﻡ‪ ‬ﻧﺰﻭﻟِﻬﺎ ﻋﻴﺪﺍﹰ ﻧ‪‬ﻌﻈﱢﻤ‪‬ﻪ ﻭﻧ‪‬ﺼﻠﱢﻲ ﻓﻴﻪ ﻧ‪‬ﺤـﻦ ﻭﻣـﻦ ﻳ‪‬ﺠـﻲﺀ ﺑﻌـﺪ‪‬ﻧﺎ‪ ،‬ﻓﻨ‪‬ﺰﻟـﺖ ﰲ ﻳـﻮﻡ ﺍﻷَﺣـﺪ‬ ‫)‪(٤‬‬
‫ﻓﺎﺗ‪‬ﺨ‪‬ﺬﻩ ﺍﻟﻨﺼﺎﺭٰﻯ ﻋﻴﺪﺍﹰ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺨﻔﻴﻒ ﻭﺍﻟﺘﺸﺪﻳﺪِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻗﺮﺍﺀﺗ‪‬ﲔ ﺳﺒﻌﻴﺘ‪‬ﲔ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﻌﺪ‪ ‬ﻧﺰﻭﻟِﻬﺎ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺗﻘﺪﻳﺮِ ﺍﳌﻀﺎﻑِ ﺇﻟﻴﻪ ﻷﻥﹼ ½ﺑ‪‬ﻌﺪ¼ ﻻﺯﻡ‪ ‬ﺍﻹﺿﺎﻓﺔِ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫اﺣﺪا﴾[ ½ﻋﺬﺍﺑﺎ¼ ﺍﺳﻢ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﻟﺘﻌـﺬﻳﺐ ﺃﻭ ﻣـﺼﺪﺭ ﻋﻠـﻰ ﺣـﺬﻑ ﺍﻟﺰﻭﺍﺋـﺪ ﳓـﻮ‬ ‫ﻗﻮﻟﻪ‪ ﴿] :‬ﻓَﺎ ِ ا َُﻋﺬﺑ ُ ٗ َ َ ً‬
‫ﻋﺬاﺑﺎ ۤﻻ ا َُﻋﺬﺑ ُ َ َ ً‬ ‫)‪(٧‬‬
‫½ﻋﻄﺎﺀ¼ ﻭ½ﻧﺒﺎﺕ¼ ﻟـ½ﺃﹶﻋﻄﻰ¼ ﻭ½ﺃﹶﻧﺒﺖ‪ ،¼‬ﻭﺍﻧﺘﺼﺎﺑ‪‬ﻪ ﻋﻠﻰ ﺍﳌﺼﺪﺭﻳﺔ ﺑﺎﻟﺘﻘﺪﻳﺮ‪‬ﻳﻦ ﺍﳌﺬﻛﻮﺭ‪‬ﻳﻦ‪ ،‬ﻭﺍﳍـﺎﺀ ﰲ ﴿ﻻﹶ ﺃﹸﻋ‪‬ﺬﱢﺑ‪‬ـﻪ﴾ ﻋﺎﺋـﺪﺓ‬
‫ﻋﻠﻰ ﻋﺬﺍﺑﻪ ﺍﻟﺬﻱ ﺗ‪‬ﻘﺪ‪‬ﻡ‪ ‬ﺃﻧﻪ ﲟﻌﲎ ﺍﻟﺘﻌﺬﻳﺐ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ‬ﻓﺈﻧ‪‬ﻰ ﺃﹸﻋﺬﱢﺑ‪‬ﻪ ﺗﻌﺬﻳﺒﺎﹰ ﻻ ﺃﹸﻋﺬﱢﺏ‪ ‬ﻣِﺜﻞﹶ ﺫﻟﻚ ﺍﻟﺘﻌﺬﻳﺐِ ﺃﹶﺣ‪‬ﺪﺍً‪ ,‬ﻭﺍﳉﻤﻠـﺔﹸ ﰲ‬
‫ﳏﻞﱢ ﻧﺼﺐٍ ﺻﻔﺔﹲ ﻟِـ﴿ﻋ‪‬ﺬﺍﺑﺎﹰ﴾‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣِﻦ ﺍﻟﻌٰﻠﹶﻤِﲔ‪ [﴾‬ﺃﻱ ﻋﺎﻟﹶﻤِﻲ ﺯﻣﺎﻧِﻬﻢ ﺃﻭ ﺍﻟﻌﺎﻟﹶﻤِﲔ ﻣﻄﻠﻘﺎﹰ ﻓﺈ‪‬ﻢ ﻣ‪‬ﺴﺨﻮﺍ ﻗِﺮ‪‬ﺩﺓﹰ ﻭﺧﻨﺎﺯﻳﺮ‪ ‬ﻭﱂ ﻳ‪‬ﻌﺬﱠﺏ ﲟﺜﻞ ﺫﻟﻚ ﻏﲑ‪‬ﻫﻢ‪ .‬ﻭﻗـﺎﻝ‬ ‫)‪(٨‬‬
‫ﻋﺒﺪ‪ ‬ﺍﷲ ﺑﻦ‪ ‬ﻋﻤﺮ‪ ‬ﺇﻥﹼ ﺃﹶﺷﺪ‪ ‬ﺍﻟﻨﺎﺱ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﻣ‪‬ﻦ ﻛﻔﺮ ﻣِﻦ ﺃﺻﺤﺎﺏِ ﺍﳌﺎﺋﺪﺓ ﻭﺁﻝﹸ ﻓﺮﻋﻮﻥ )ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻨ‪‬ﺰﻟﺖِ ﺍﳌﻼﺋﻜﺔُ[ ﺭ‪‬ﻭﻱ ﺃﻧﻪ ﳌﹼﺎ ﺩ‪‬ﻋﺎ ﺍﷲَ ﻭﺃﹸﺟﻴﺐ‪ ‬ﻧ‪‬ﺰﻟﺖ ﺳ‪‬ﻔﺮﺓﹲ ﺣ‪‬ﻤ‪‬ﺮﺍﺀُ ﻣـﺪﻭ‪‬ﺭﺓ ﻭﻋﻠﻴﻬـﺎ ﻣِﻨـﺪﻳﻞ ﺑـﲔ ﻏﻤـﺎﻣﺘﲔ؛ ﻏﻤﺎﻣـﺔ ﻣِـﻦ‬ ‫)‪(٩‬‬
‫ﻓﻮﻗِﻬﺎ ﻭﻏﻤﺎﻣﺔ ﻣِﻦ ﲢﺘِﻬﺎ ﻭﻫ‪‬ﻢ ﻳ‪‬ﻨﻈﺮﻭﻥ ﺇﻟﻴﻬﺎ ﺣﱴ ﺳ‪‬ﻘﻄﺖ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻓﺒ‪‬ﻜﻰ ﺳﻴﺪﻧﺎ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﻗـﺎﻝ‪ :‬ﺍﻟﻠـﻬﻢ‬
‫ﺍﺟﻌﻠﲏ ﻣﻦ ﺍﻟﺸﺎﻛﺮﻳﻦ ﰒ ﻗﺎﻡ ﻭﺗﻮﺿﺄ ﻭﺻﻠﻰ ﻭﺑﻜﻰ ﰒ ﻛﹶﺸﻒ ﺍﳌﻨﺪﻳﻞﹶ ﻭﻗﺎﻝ ﺑﺎﺳﻢ ﺍﷲ ﺧﲑ ﺍﻟـﺮﺍﺯﻗﲔ‪ ،‬ﻭﻗﻴـﻞ ﱂ ﻳ‪‬ﻜـﺸِﻔﻬﺎ ﻫـﻮ ﺑـﻞ‬
‫‪Å‬‬
‫‪99‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﺣﺪﻳﺚ أﻧﺰﻟﺖ اﳌﺎﺋﺪة ﻣﻦ اﻟﺴﻤﺎء ﺧﺒﺰا وﳊﻤﺎ ﻓﺄﻣﺮوا أن ﻻ ﳜﻮﻧﻮا وﻻ ﻳﺪﺧﺮوا ﻟﻐﺪ ﻓﺨﺎﻧﻮا وادﺧـﺮوا ﻓﻤـﺴﺨﻮا)‪ (١‬ﻗـﺮدة‬
‫ﻗﻠﺖ ِ ِ‬
‫ﻟﻠﻨﺎس‬ ‫ءاﻧﺖ ُ ْ َ‬
‫ﻣﺮﻳﻢ َ َ ْ َ‬ ‫اﷲ﴾ ﻟﻌﻴ ﰲ اﻟﻘﻴﺎﻣﺔ ﺗﻮﺑﻴﺨﺎ ﻟﻘﻮﻣﻪ ﴿ ٰﻌِﻴْ َ ْ َ‬
‫اﺑﻦ َ ْ َ َ‬ ‫وﺧﻨﺎزﻳﺮ ﴿َو﴾ اذﻛﺮ ﴿ا ِذْ َ َ‬
‫ﻗﺎل﴾ أي ﻳﻘﻮل ﴿ ُ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﺳﺒﺤﻨ َ ﴾ ﺗ ﻳﻬﺎ ﻟﻚ)‪ (٦‬ﻋﻤﺎ ﻻ ﻳﻠﻴﻖ ﺑﻚ ﻣﻦ اﻟﺸﺮﻳﻚ وﻏﲑه‬ ‫دون ِ َ َ‬

‫اﷲؕﻗﺎل﴾ ﻋﻴ وﻗﺪ أرﻋﺪ ﴿ ُ ْ ٰ َ‬
‫)‪(٥‬‬
‫اﺗﺨﺬو ِ ْ َوا ُ َ ِاﻟ ٰ َ ْ ِ ِ ْ‬
‫ﻣﻦ ُ ْ ِ‬ ‫ُِ ْ‬
‫ﻋﻠﻤﺘ ٗؕ َ ْﻌﻠ َُﻢ َﻣﺎ﴾‬ ‫ﻓﻘﺪ َ ِ ْ َ‬
‫ﻗﻠﺘ ٗ َ َ ْ‬ ‫ان ُ ْ ُ‬
‫ﻛﻨﺖ ُ ْ ُ‬ ‫ﺑﺤﻖؕ﴾ ﺧﱪ ½ﻟﻴﺲ¼ و½ﱄ¼ ﻟﻠﺘﺒﻴﲔ ﴿ ِ ْ‬ ‫اﻗﻮل َﻣﺎ َ ْ َ‬
‫ﻟﻴﺲ ِ ْ ِ َ ٍّ‬ ‫ﻳﻜﻮن﴾ ﻣﺎ ﻳﻨﺒﻐﻲ ﴿ ِ َ ْ‬
‫ان َ ُ ْ َ‬
‫)‪(٧‬‬
‫﴿ َﻣﺎ َ ُ ْ ُ‬
‫اﻣﺮْﺗَ ِ ْ‬ ‫ﻗﻠﺖ َﻟ ُ ْﻢ ِاﻻ َ ۤ‬
‫ﻣﺎ َ َ‬ ‫ﻋﻠﻢ ْ ُ ُ ْ ِ‬
‫اﻟﻐﻴﻮب ﴿‪َ ﴿ ﴾﴾۱۱۶‬ﻣﺎ ُ ْ ُ‬ ‫وﻻ َ ْاﻋﻠ َُﻢ َﻣﺎ ِ ْ َﻔ ِْﺴ َ ؕ﴾ أي ﻣﺎ ﲣﻔﻴﻪ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺗﻚ ﴿ ِاﻧ َ َ ْ َ‬
‫اﻧﺖ َ ُ‬ ‫أﺧﻔﻴﻪ ﴿ ِ ْ َ ْﻔ ِ ْ َ َ ۤ‬

‫ﻗﺎﻝ ﻟِﻴﻘﹸﻢ ﺃﺣﺴﻨ‪‬ﻜﻢ ﻋ‪‬ﻤ‪‬ﻼﹰ ﻓﻴ‪‬ﻜﺸِﻒ‪ ‬ﻋﻨﻬﺎ ﻭﻳ‪‬ﺴ‪‬ﻢ‪ ‬ﺍﷲَ ﻓﻘﺎﻡ ﺷ‪‬ﻤﻌ‪‬ﻮﻥ ﺭ‪‬ﺋﻴﺲ‪ ‬ﺍﳊﻮﺍﺭﻳﲔ ﻓﻘﺎﻝ ﻳﺎ ﺭ‪‬ﻭﺡ‪ ‬ﺍﷲِ )ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ( ﺃﻣِـﻦ‬
‫ﻃﻌﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻫﺬﺍ ﺃﹶﻡ ﻣِﻦ ﻃﻌﺎﻡ ﺍﳉﻨﺔ؟ ﻓﻘﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻴﺲ ﻣِﻦ ﻫﺬﺍ ﻭﻻ ﻣِﻦ ﻫﺬﺍ ﻭﻟﻜﻨﻪ ﺷـﻲﺀ ﺍﺧﺘ‪‬ﺮﻋ‪‬ـﻪ ﺍﷲُ‬
‫ﺑﻘﺪﺭﺗﻪ ﻓﻜﹸﻠﻮﺍ ﳑﺎ ﺳ‪‬ﺄﻟﺘﻢ ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﺭ‪‬ﻭﺡ‪ ‬ﺍﷲِ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪ :‬ﻛﻦ ﺃﻧﺖ ﺃﻭ‪‬ﻝﹶ ﻣ‪‬ﻦ ﻳ‪‬ﺄﻛﹸﻞﹸ ﻣﻨﻬﺎ ﻓﻘﺎﻝ ﻣﻌـﺎﺫﹶ ﺍﷲ ﺃﹶﻥ ﺁﻛﹸـﻞﹶ ﻣﻨـﻬﺎ‪،‬‬
‫ﻳﺄﻛﻞﹸ ﻣﻨﻬﺎ ﻣ‪‬ﻦ ﺳﺄﹶﳍﺎ ﻓﺨﺎﻓﹸﻮﺍ ﺃﻥ ﻳﺄﻛﻠﻮﺍ ﻣﻨﻬﺎ ﻓﺪ‪‬ﻋﺎ ﳍﺎ ﺃﻫﻞﹶ ﺍﻟﻔﺎﻗﺔ ﻭﺍﳌﺮﺽِ ﻭﺍﻟﱪﺹِ ﻭﺍﳉﹸﺬﺍﻡِ ﻭﺍﳌﹸﻘﻌ‪‬ﺪِﻳﻦ ﻓﻘﺎﻝ ﻛﹸﻠﻮﺍ ﻣِـﻦ ﺭﺯﻕ ﺍﷲِ‪،‬‬
‫ﻟﹶﻜﹸﻢ‪ ‬ﺍﳍﻨﺎﺀُ ﻭﻟﻐﲑﻛﻢ ﺍﻟﺒﻼﺀُ ﻓﺄﻛﻠﻮﺍ ﻣﻨﻬﺎ ﻭﻫﻢ ﺃﻟﻒ ﻭﺛﻼﲦﺌﺔ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻭﰲ ﺭﻭﺍﻳﺔ ﻭﻫﻢ ﺳﺒﻌﺔ ﺁﻻﻑ ﻭﺛﻼﲦﺌﺔ‪ ،‬ﻓﻠﻤﺎ ﺃﲤﹼﻮﺍ ﺍﻷﻛـﻞﹶ‬
‫ﻃﺎﺭﺕِ ﺍﳌﺎﺋﺪﺓﹸ ﻭﻫﻢ ﻳ‪‬ﻨﻈـﺮﻭﻥ ﺣـﱴ ﺗ‪‬ـﻮﺍﺭﺕ‪ ‬ﻋﻨـﻬﻢ ﻭﱂ ﻳﺄﻛـﻞ ﻣﻨـﻬﺎ ﻣـﺮﻳﺾ ﺃﻭ ﺯ‪‬ﻣِـﻦ‪ ‬ﺃﻭ ﻣﺒﺘ‪‬ﻠﹰـﻰ ﺇﻻﹼ ﻋ‪‬ـﻮﻓِﻲ‪ ‬ﻭﻻ ﻓﻘـﲑ‪ ‬ﺇﻻﹼ ﺍﺳـﺘﻐ ٰﻨﻰ‪،‬‬
‫ﻭﻧ‪‬ﺪِﻡ‪ ‬ﻣ‪‬ﻦ ﱂ ﻳ‪‬ﺄﻛﹸﻞ ﻣﻨﻬﺎ ﻓﻤ‪‬ﻜﹶﺜﺖ‪ ‬ﺗ‪‬ﱰِﻝﹸ ﺃﺭﺑﻌـﲔ ﺻ‪‬ـﺒﺎﺣﺎﹰ ﻓـﺈﺫﺍ ﻧ‪‬ﺰﻟـﺖ ﺍﺟﺘ‪‬ﻤـﻊ ﺇﻟﻴﻬـﺎ ﺍﻷﻏﻨﻴـﺎﺀُ ﻭﺍﻟﻔﻘـﺮﺍﺀُ ﻭﺍﻟﻜِﺒـﺎﺭ‪ ‬ﻭﺍﻟـﺼﻐﺎﺭ‪ ‬ﻭﺍﻟﺮﺟـﺎﻝﹸ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﺍﻟﻨﺴﺎﺀ ُﻳﺄﻛﹸﻠﻮﻥ ﻣﻨﻬﺎ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻤ‪‬ﺴﺨﻮﺍ[ ﺃﻱ ﻓﻤ‪‬ﺴﺦ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﻣﻨﻬﻢ ﺛﻼﺛﹶﻤﺌﺔ ﻭﺛﻼﺛﲔ ﺭ‪‬ﺟ‪‬ﻼﹰ ﺑﺎﺗ‪‬ﻮﺍ ﻟﻴﻠﺘ‪‬ﻬﻢ ﻣ‪‬ﻊ‪ ‬ﻧـﺴﺎﺋِﻬﻢ ﰒ ﺃﹶﺻـﺒ‪‬ﺤﻮﺍ ﺧﻨـﺎﺯﻳﺮ‪ ‬ﻭﳌﹼـﺎ ﺃﺑـﺼﺮ ِ‬
‫ﺕ‬ ‫)‪(١‬‬
‫ﺍﳋﻨﺎﺯﻳﺮ‪ ‬ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑ‪‬ﻜﺖ‪ ‬ﻭﺟ‪‬ﻌﻠﺖ‪ ‬ﺗ‪‬ﻄِﻴﻒ‪ ‬ﺑﻪ ﻭﺟ‪‬ﻌﻞ ﻳ‪‬ﺪﻋ‪‬ﻮﻫﻢ ﺑﺄﲰﺎﺋﻬﻢ ﻓﻴ‪‬ﺸﲑﻭﻥ ﺑِﺮﺅ‪‬ﻭﺳِﻬﻢ ﻭﻻ ﻳ‪‬ﻘﺪِﺭ‪‬ﻭﻥ‬
‫ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﻓﻌ‪‬ﺎﺷ‪‬ﻮﺍ ﺛﻼﺛﺔﹶ ﺃﻳﺎﻡٍ ﰒﹼ ﻫ‪‬ﻠﻜﻮﺍ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﹸﺮ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺇﺫ﴾ ﻣﻨﺼﻮﺏ ﺍﶈﻞﱢ ﺑﻔﻌﻞ ﻣﻘﺪ‪‬ﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳ‪‬ﻘﹸﻮﻝﹸ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺎﺿِﻲ‪ ‬ﲟﻌﲎ ﺍﳌﻀﺎﺭﻉ ﻓﻼ ﻳ‪‬ـﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﳉﹸﻤﻬـﻮﺭ ﻋﻠـﻰ ﺃﻥﹼ ﻫـﺬﺍ ﺍﻟـﺴﺆﺍﻝ ﻳﻜـﻮﻥ ﰲ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ‬ ‫)‪(٣‬‬
‫ﺑﺪﻟﻴﻞ ﺳِﺒﺎﻕ ﺍﻵﻳﺔِ ﻭﺳِﻴﺎﻗِﻬﺎ ﻓﻤﺎ ﻣﻌﲎ ﴿ﺇﺫ﴾ ﻭﻟﻔﻆِ ﺍﳌﺎﺿﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻮﺑﻴﺨﺎﹰ ﻟﻘﻮﻣِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳ‪‬ﺆﺍﻝٍ ﺻﻮﺭﺗ‪‬ﻪ ﻣﺎ ﻭﺟـﻪ‪ ‬ﺳـﺆﺍﻝِ ﺍﷲ ﺗﻌـﺎﱃ ﻟـﺴﻴﺪﻧﺎ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻫـﺬﺍ‬ ‫)‪(٤‬‬
‫ﺍﻟﺴﺆﺍﻝﹶ ﻣ‪‬ﻊ‪ ‬ﻋﻠﻤِﻪ ﻋﺰ‪‬ﻭﺟﻞﹼ ﺑﺄﻧﻪ ﱂ ﻳ‪‬ﻘﹸﻠﻪ‪) .‬ﻛﺮﺧﻲ(‬
‫ُﻠـﺖ ِ ِ‬
‫ﻟﻠﻨـﺎس‬ ‫ءاﻧـﺖ ﻗ ْ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﺪ ﺃﹸﺭﻋِﺪ‪ [‬ﻗﺎﻝ ﺃﺑﻮ ﺭﻭﻕ ﺇﺫﺍ ﺳ‪‬ﻤﻊ ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻫـﺬﺍ ﺍﳋﻄـﺎﺏ‪ ‬ﻭﻫـﻮ ﻗﻮﻟﹸـﻪ ﴿ َ َ ْ َ‬ ‫)‪(٥‬‬
‫دون اﷲِ﴾ ﺍﺭﺗ‪‬ﻌِﺪﺕ‪ ‬ﻣ‪‬ﻔﺎﺻﻠﹸﻪ ﻭﺗ‪‬ﻔﺠ‪‬ﺮﺕ‪ ‬ﻣِﻦ ﺃﺻﻞِ ﻛﻞﱢ ﺷ‪‬ﻌﺮﺓ ﻣِﻦ ﺟﺴﺪِﻩ ﻋﲔ‪ ‬ﻣ‪‬ﻦ ﺩ‪‬ﻡٍ‪) .‬ﺧﺎﺯﻥ(‬ ‫اﺗﺨﺬو ِ ْ َواُ َ ِاﻟ ٰ َ ْ ِ ِ ْ‬
‫ﻣﻦ ُ ْ ِ‬ ‫ُِْ‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﱰﻳﻬﺎﹰ ﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﲣﺎﺫﹶﳘﺎ ﺇﻟـٰﻬ‪‬ﲔ ﺗﺸﺮﻳﻚ‪ ‬ﳍﻤﺎ ﻣ‪‬ﻌ‪‬ﻚ ﰲ ﺍﻷُﻟﻮﻫﻴﺔ ﻻ ﺇﻓﺮﺍﺩ‪‬ﳘﺎ ﺑـﺬﻟﻚ ﺇﺫ ﻻ ﺷ‪‬ـﺒﻬﺔﹶ ﰲ ﺃﹸﻟﻮﻫﻴﺘـﻚ‬ ‫)‪(٦‬‬
‫ﺨﺬﹶ ﺇﳍﺎﻥِ ﺩﻭﻧ‪‬ﻚ ﻋﻠﻰ ﻣﺎ ﻳ‪‬ﺸﻌِﺮ‪ ‬ﺑﻪ ﻇﺎﻫﺮ‪ ‬ﺍﻟﻌﺒﺎﺭﺓِ ﻧﺒ‪‬ﻪ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺦ‪ ‬ﺳﻌﺪ‪ ‬ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻭﺃﻧﺖ‪ ‬ﻣ‪‬ﱰﱠﻩ ﻋﻦ ﺍﻟﺸﺮﻳﻚ ﻓﻀﻼﹰ ﺃﹶﻥﹾ ﻳ‪‬ﺘ‪ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻳ‪‬ﻨﺒﻐﻲ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﴿ﻣﺎ ﻳﻜﻮﻥ﴾ ﲟﻌﲎ ½ﻣﺎ ﻳﻨﺒﻐﻲ ﻭﻻ ﻳ‪‬ﻠﻴﻖ¼ ﻭﻫﻮ ﺃﹶﺑﻠﻎﹸ ﻣِﻦ ½ﻟﹶﻢ ﺃﹶﻗﹸﻠﹾﻪ¼‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬

‫‪100‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬
‫ﻴﺪا﴾ رﻗﻴﺒﺎ أﻣﻨﻌﻬﻢ ﳑﺎ ﻳﻘﻮﻟﻮن ﴿ﻣﺎ ُ ْ ُ‬
‫دﻣﺖ ِﻓﻴْ ِ ْﻢۚ َﻓﻠَﻤﺎ َ َﺗﻮﻓ ْ َﺘ ِ ْ﴾‬ ‫ورﺑﻜﻢ َ ُ ْ ُ‬
‫وﻛﻨﺖ َﻋﻠ َْﻴ ِ ْﻢ َﺷ ِ ْ ً‬ ‫اﷲ َر ْ َ َ ُ ْ‬
‫)‪(١‬‬
‫اﻋﺒﺪوا َ‬ ‫ﺑ ِ ۤ ٖ ﴾ وﻫ ﻮ ﴿ َ ِ‬
‫ان ْ ُ ُ‬
‫اﻧﺖ َﻋ ٰ ُﻞ َ ْ ٍء﴾ ﻣﻦ ﻗﻮﱄ ﳍﻢ وﻗﻮﳍﻢ‬ ‫اﳊﻔﻴﻆ ﻷﻋﻤﺎﳍﻢ ﴿َو َ ْ َ‬
‫َ‬ ‫ﻗﻴﺐ َﻋﻠ َْﻴ ِ ْﻢؕ﴾‬ ‫اﻧﺖ اﻟﺮ ِ ْ َ‬ ‫ﻗﺒﻀﺘﲏ ﺑﺎﻟﺮﻓﻊ إﱃ اﻟﺴﻤﺎء ﴿ ُ ْ َ‬
‫ﻛﻨﺖ َ ْ َ‬
‫)‪(٢‬‬

‫ِﺒـﺎدک﴾ وأﻧـﺖ‬
‫ﻓﺎﻧ ُ ْﻢ ﻋ َ ُ َ‬ ‫ان ُ َﻌﺬﺑْ ُ ْﻢ﴾ أي ﻣﻦ أﻗﺎم)‪ (٣‬ﻋ اﻟﻜﻔﺮ ﻣﻨﻬﻢ ﴿ َ ِ‬ ‫ﻴﺪ ﴿‪ ﴾﴾۱۱۷‬ﻣﻄﻠﻊ ﻋﺎﻟﻢ ﺑﻪ ﴿ ِ ْ‬
‫ﺑﻌﺪي وﻏﲑ ذﻟﻚ ﴿ َﺷ ِ ْ ٌ‬
‫اﻧﺖ ْ َ ِ ْ‬
‫اﻟﻌﺰﻳﺰ ُ﴾ اﻟﻐﺎﻟﺐ‬ ‫وان َ ْﻐ ِ ْ َﻟ ُ ْﻢ﴾ أي ﳌﻦ آﻣﻦ ﻣﻨﻬﻢ)‪ِ َ ﴿ (٥‬‬
‫ﻓﺎﻧ َ َ ْ َ‬ ‫ﻣﺎﻟﻜﻬﻢ ﺗﺘﺼﺮف ﻓﻴﻬﻢ ﻛﻴﻒ ﺷﺌﺖ ﻻ اﻋﱰاض ﻋﻠﻴﻚ ﴿ َ ِ ْ‬
‫)‪(٤‬‬

‫ﻗﺎل اﷲُ ٰ َﺬا﴾ أي ﻳﻮم اﻟﻘﻴﺎﻣﺔ)‪.......................................... (٨‬‬

‫ِﻴﻢ ﴿‪ ﴾﴾۱۱۸‬ﰲ ﺻﻨﻌﻪ ﴿ َ َ‬
‫)‪(٧‬‬
‫ﻋ أﻣﺮه ﴿ ْ َ‬
‫اﻟﺤﻜ ْ ُ‬
‫)‪(٦‬‬

‫ﷲ﴾[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﺜﻨﺎﺀَ ﻣﻔﺮ‪‬ﻍ ﻭﺃﻥﹼ ﴿ﺃﻥ﴾ ﻣﺼﺪﺭﻳﺔ ﳏﻠﱡﻬﺎ ﺭ‪‬ﻓ ‪‬ﻊ ﺑﺈﺿﻤﺎﺭ ½ﻫﻮ¼ ﻋﻠﻰ ﺃﻧـﻪ ﺗﻔـﺴﲑ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ ﴿ﺃﹶﻥِ ﺍﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﺍ ﺍ َ‬ ‫)‪(١‬‬
‫ﻟـ﴿ﻣ‪‬ﺂ ﺃﹶﻣ‪‬ﺮ‪‬ﺗ‪‬ﻨِﻲ‪ ‬ﺑِﻪ﴾ ﻭﻳﻮﺍﻓِﻘﹸﻪ ﻗـﻮﻝﹸ ﺍﻟﻘﺎﺿـﻲ‪½ :‬ﻭﻻ ﳚـﻮﺯ ﺃﻥ ﺗﻜـﻮﻥﹶ ﴿ﺃﹶﻥﹾ﴾ ﻣﻔـﺴ‪‬ﺮﺓﹰ ﻷﻥﹼ ﺍﻷﻣـﺮ‪ ‬ﻣـﺴﻨ‪‬ﺪ‪ ‬ﺇﱃ ﺍﷲِ ﺗﻌـﺎﱃ ﻭﻫـﻮ ﻻﻳ‪‬ﻘﹸـﻮﻝ‬
‫﴿ﺍﻋﺒ‪‬ﺪ‪‬ﻭﺍ ﺍﷲَ ﺭ‪‬ﺑ‪‬ﻲ‪ ‬ﻭ‪‬ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ،¼﴾‬ﻭﺗ‪‬ﻌ ﱢﻘﺐ‪ ‬ﺑﺄﻧﻪ ﳚﻮﺯ ﺃﻥﹼ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻧ‪‬ﻘﻞ ﻣﻌـﲎ ﻛـﻼﻡِ ﺍﷲ ‪‬ـﺬﻩ ﺍﻟﻌﺒـﺎﺭﺓِ ﻛﺄﻧـﻪ‬
‫ﻗﺎﻝ‪½ :‬ﻣﺎ ﻗﻠﺖ‪ ‬ﳍﻢ ﺷﻴﺌﺎﹰ ﺳِﻮﻯ ﻗﻮﻟِﻚ ﱄ‪½ :‬ﻗﻞ ﳍﻢ ﺃﹶﻥِ ﺍﻋﺒ‪‬ﺪ‪‬ﻭﺍ ﺍﷲَ ﺭ‪‬ﺑ‪‬ﻲ‪ ‬ﻭﺭ‪‬ﺑ‪‬ﻜﻢ¼ ﻭ‪‬ﺿﻊ‪ ‬ﺍﻟﻘﻮﻝﹶ ﻣﻮﺿِﻊ‪ ‬ﺍﻷﻣﺮِ ﻧ‪‬ﺰﻭﻻﹰ ﻋﻠﻰ ﻗـﻀﻴﺔ ﺍﻷﺩﺏ‬
‫ﺍﳊﹶﺴ‪‬ﻦ ﻛﻲ ﻻ ﻳ‪‬ﺠﻌﻞﹶ ﻧﻔﺴ‪‬ﻪ ﻭﺭﺑ‪‬ﻪ ﻣﻌﺎﹰ ﺁﻣِﺮ‪‬ﻳﻦ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻀﺘ‪‬ﻨِﻲ ﺑﺎﻟﺮﻓﻊ‪ ...‬ﺇﱁ[ ﺃﻱ ﺃﹶﺧ‪‬ﺬﺗ‪‬ﲏ ﻭﺍﻓﻴﺎﹰ ﺑﺎﻟﺮﻓﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﺘﻮﻓﱢﻲ ﻳ‪‬ﺴﺘ‪‬ﻌﻤﻞ ﰲ ﺃﹶﺧﺬِ ﺍﻟـﺸﻲﺀ ﻭﺍﻓﻴـﺎﹰ ﺃﻱ ﻛـﺎﻣﻼﹰ ﻭﺍﳌـﻮﺕ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺒ‪ ‬‬ ‫)‪(٢‬‬
‫ﻧﻮﻉ‪ ‬ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﺍﷲُ ﻳ‪‬ﺘﻮﻓﱠﻰ ﺍﻷَﻧﻔﹸﺲ‪ ‬ﺣِﲔ‪ ‬ﻣﻮﺗِﻬﺎ ﻭﺍﻟﱵ ﱂ ﺗ‪‬ﻤ‪‬ﺖ ﰲ ﻣ‪‬ﻨﺎﻣِﻬﺎ﴾ ]ﺍﻟﺰﻣـﺮ‪ ،[٤٢:‬ﻭﻫـﺬﺍ ﺟـﻮﺍﺏ‪ ‬ﻋـﻦ ﺳ‪‬ـﺆﺍﻝٍ ﻫـﻮ ﺃﹶﻥﹼ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻋﻴﺴﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ (‬ﺣﻲ‪ ‬ﰲ ﺍﻟﺴﻤﺎﺀِ ﻓﻜﻴﻒ ﻗﺎﻝ ﴿ﻓﹶﻠﹶﻤ‪‬ﺎ ﺗ‪‬ﻮ‪‬ﻓﱠﻴ‪‬ﺘ‪‬ﻨِﻲ‪ ﴾‬ﻣ‪‬ﻊ‪ ‬ﺃﹶﻥﹼ ﺍﻟﺴﺆﺍﻝﹶ ﺇﳕﺎ ﻳ‪‬ﺘﻮﺟ‪‬ﻪ‪ ‬ﻋﻠﻰ ﻗﻮﻝِ ﻣ‪‬ﻦ ﻳﻘـﻮﻝﹸ‬
‫ﺇﻥﱠ ﺍﻟﺴﺆﺍﻝﹶ ﻭﺍﳉﻮﺍﺏ ﻭ‪‬ﺟِـﺪ‪‬ﺍ ﻳـﻮﻡ‪ ‬ﺭﻓﻌِـﻪ ﺇﱃ ﺍﻟـﺴﻤﺎﺀ ﻭﺃﻣ‪‬ـﺎ ﻣ‪‬ـﻦ ﻗـﺎﻝ ﺇ‪‬ﻤـﺎ ﻳﻜﻮﻧـﺎﻥ ﻳـﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣـﺔ ﻭﻋﻠﻴـﻪ ﺟ‪‬ـﺮ‪‬ﻯ ﺍﻟـﺸﻴﺦ‪ ‬ﺍﳌـﺼ‪‬ﻨﻒ‪‬‬
‫ﻛﺎﳉﹸﻤﻬﻮﺭ ﻓﻼ ﺇﺷﻜﺎﻝﹶ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣ‪‬ﻦ ﺃﹶﻗﺎﻡ‪ [‬ﺇﳕﺎ ﻗﻴ‪‬ﺪ‪ ‬ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺎ ﻗﺎﻝ ﺑﻌﺾ‪ ‬ﺇﻥﹼ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ‬ﻗﺪ ﻋ‪‬ﻠِﻢ‪ ‬ﺃﻥﹼ ﻣﻨﻬﻢ ﻣ‪‬ﻦ ﺁﻣﻦ ﻭﻣﻨـﻬﻢ ﻣ‪‬ـﻦ ﺃﹶﻗـﺎﻡ‪ ‬ﻋﻠـﻰ‬ ‫)‪(٣‬‬
‫ﺍﻟﻜﻔﺮ ﻓﻜﻴﻒ ﻗﺎﻝ ﰲ ﺟ‪‬ﻤﻠﺘِﻬﻢ ﴿ﺇِﻥﹾ ﺗ‪‬ﻌ‪‬ﺬﱢﺑ‪‬ﻬ‪‬ﻢ﴾؟ ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﻣ‪‬ﻦ ﻛﹶﻔﹶﺮ‪ ‬ﻣﻨـﻬﻢ ﻭﺃﹶﻗـﺎﻡ‪ ‬ﻋﻠـﻰ ﺍﻟﻜﻔـﺮ‪ ،‬ﻭﺍﳌـﺮﺍﺩ‪ ‬ﻣِـﻦ ﴿ﻭﺇِﻥﹾ ﺗ‪‬ﻐﻔِـﺮ‬
‫ﳍﻢ﴾ ﻣ‪‬ﻦ ﺃﹶﻗﻠﻊ‪ ‬ﻣﻨﻬﻢ ﻋﻦ ﺍﻟﻜﻔﺮ‪ ،‬ﻓﺎﻧﺪ‪‬ﻓﻊ‪ ‬ﻣﺎ ﻳ‪‬ﺮِﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺽ ﻋﻠﻴﻚ[ ﻫﺬﺍ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺍﳉﻮﺍﺏ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻓﺈﻧ‪‬ﻬﻢ‪ ﴾...‬ﺇﱁ ﺗﻌﻠﻴ ﹲﻞ ﻟﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ ﺍﻋﺘﺮﺍ ‪‬‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻟِﻤ‪‬ﻦ ﺁﻣ‪‬ﻦ‪ ‬ﻣﻨﻬﻢ[ ﺃﻱ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﹶﻥ ﻳﻘﺎﻝ ﻛﻴﻒ ﺟ‪‬ﺎﺯ‪ ‬ﻟِﺴﻴ‪‬ﺪِﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺃﹶﻥ ﻳﻘـﻮﻝﹶ ﴿ﻭ‪‬ﺇِ ﹾﻥ ﺗ‪‬ﻐ‪‬ﻔِـﺮ‪ ‬ﻟﹶﻬـﻢ﴾‬ ‫)‪(٥‬‬
‫ﻓﺘ‪‬ﻌﺮ‪‬ﺽ‪ ‬ﺑﺴﺆﺍﻟِﻪ ﻟﻠﻌﻔﻮ ﻋﻨﻬﻢ ﻣ‪‬ﻊ‪ ‬ﻋﻠﻤِﻪ ﺑﺄﻧﻪ ﺗﻌﺎﱃ ﻗﺪ ﺣ‪‬ﻜﹶﻢ‪ ‬ﺑﺄﻧﻪ ﻣ‪‬ﻦ ﻳ‪‬ﺸﺮِﻙ ﺑﺎﷲ ﻓﻘﺪ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﺍﷲُ ﻋﻠﻴﻪ ﺍﳉﻨ‪‬ﺔﹶ‪) .‬ﻛﺮﺧﻲ(‬
‫ﺐ ﻋﻠﻰ ﺃﻣﺮِﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺰﻳﺰ ﻣِﻦ ½ﻋ‪‬ﺰ‪ ¼‬ﺇﺫﺍ ﻏﹶﻠﹶﺐ‪ ،‬ﻓﺎﳌﻌﲎ ﺃﻧ‪‬ﻚ ﻏﺎﻟﺐ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻐﺎﻟ ‪‬‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺻ‪‬ﻨ‪‬ﻌِﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺣﺬﻑِ ﺍﳌﺘﻌﻠﱢﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔِ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﻳﻮﻡ﴾ ﻣﺮﻓﻮﻉ ﺧﱪ‪﴿ ‬ﻫﺬﺍ﴾ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﳉﹸﻤﻬﻮﺭ‪ ،‬ﻭﻗﺮﺍﺀﺓﹸ ﻧﺎﻓﻊ ﺑﺎﻟﻨﺼﺐ ﻋﻠـﻰ ﺃﻧـﻪ‬ ‫)‪(٨‬‬
‫ﻇﺮﻑ ﻟـ﴿ﻗﹶﺎﻝﹶ﴾ ﻭﺧﱪ‪﴿ ‬ﻫﺬﺍ﴾ ﳏﺬﻭﻑ ﺃﻭ ﻇﺮﻑ ﻣﺴﺘﻘﺮ‪ ‬ﻭ‪‬ﻗﹶﻊ‪ ‬ﺧ‪‬ﺒ‪‬ﺮﺍﹰ‪ ،‬ﻭﺍﳌﻌﲎ‪½ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻣِـﻦ ﻛـﻼﻡ ﻋﻴـﺴﻰ ﻭﺍﻗـﻊ‪ ‬ﻳـﻮﻡ‪‬‬
‫ﻳ‪‬ﻨﻔﹶﻊ‪...‬ﺇﱁ¼‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬

‫‪101‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪8‬‬ ‫‪g‬‬

‫ﻳﻦ ِ ْ‬
‫ﻓﻴ َ ۤﺎ‬ ‫اﻻﻧ ْ ٰ ﺮُ ٰ ِ‬
‫ﺧﻠﺪِ ْ َ‬ ‫ﺗﺠﺮي ِ ْ‬
‫ﻣﻦ َ ْ‬
‫ﺗﺤﺘ ِ َ ﺎ ْ َ‬ ‫ﺻﺪﻗ ُ ْﻢؕ﴾ ﻷﻧﻪ ﻳﻮم اﳉﺰاء ﴿ َﻟ ُ ْﻢ َ ٌ‬
‫ﺟﻨﺖ َ ْ ِ ْ‬ ‫اﻟﺼﺪﻗ ِ ْ َ ﴾ ﰲ اﻟﺪﻧﻴﺎ ﻛﻌﻴ )‪ُ ْ ِ ﴿ (١‬‬ ‫ﻳﻮم َ ْ َ ُ‬
‫ﻳﻨﻔﻊ ِ‬
‫)‪(٢‬‬
‫﴿َْ ُ‬
‫اﻟﻌﻈﻴﻢ﴿‪ ﴾﴾۱۱۹‬وﻻ ﻳﻨﻔﻊ اﻟﻜﺎذﺑﲔ)‪ (٣‬ﰲ اﻟﺪﻧﻴﺎ ﺻﺪﻗﻬﻢ‬ ‫ﻋﻨ ُؕ﴾ ﺑﺜﻮاﺑﻪ ﴿ ٰذﻟ ِ َ ْ َ ْ‬
‫اﻟﻔﻮ ُز ْ َ ِ ْ ُ‬ ‫اﺑﺪاؕ َر ِ َ اﷲُ َﻋﻨْ ُ ْﻢ﴾ ﺑﻄﺎﻋﺘﻪ ﴿ َ َ ُ ْ‬
‫ورﺿﻮا َ ْ‬ ‫ََ ً‬
‫? ﺃﻱ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪١٢.‬‬
‫واﻻرض﴾ ﺧﺰاﺋﻦ اﳌﻄﺮ)‪ (٥‬واﻟﻨﺒﺎت واﻟﺮزق وﻏﲑﻫﺎ‬ ‫ﻣﻠ ُ ٰ ٰ ِ‬
‫اﻟﺴﻤﻮت َ ْ َ ْ ِ‬ ‫ﻓﻴﻪ ﻛﺎﻟﻜﻔﺎر)‪ّ (٤‬ﳌﺎ ﻳﺆﻣﻨﻮن ﻋﻨﺪ رؤﻳﺔ اﻟﻌﺬاب ﴿ ُ ْ‬
‫ﻓﻴ ِﻦؕ﴾ أ ﺑـ½ﻣﺎ¼ ﺗﻐﻠﻴﺒﺎ ﻟﻐﲑ اﻟﻌﺎﻗﻞ ﴿ َو ُ َﻮ َﻋ ٰ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬
‫ﻗﺪﻳﺮ ﴿‪ ﴾﴾۱۲۰‬وﻣﻨﻪ إﺛﺎﺑﺔ اﻟﺼﺎدق وﺗﻌﺬﻳﺐ اﻟﻜﺎذب‪ ،‬وﺧﺺ‬ ‫وﻣﺎ ِ ْ‬
‫ﻉ‬
‫)‪(٦‬‬
‫﴿َ َ‬ ‫ﻉ‬

‫اﻟﻌﻘﻞ ذاﺗﻪ)‪ (٧‬ﻓﻠﻴﺲ ﻋﻠﻴﻬﺎ ﺑﻘﺎدر‪.‬‬

‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﹶﻌِﻴ‪‬ﺴٰﻰ[ ﺃﺭﺍﺩ ﺑﻪ ﺃﻧﻪ ﰲ ﻣﻌﲎ ﺍﻟﺸﻬﺎﺩﺓِ ﻟِﺼِﺪﻕِ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣـﺔ‪﴿ :‬ﺳ‪‬ـﺒﺤﺎﻧ‪‬ﻚ ﻣـﺎ‬ ‫)‪(١‬‬
‫ﻳ‪‬ﻜﹸﻮﻥﹸ ﻟِﻲ‪ ﴾‬ﺇﱃ ﺁﺧِﺮ ﻛﻼﻣِﻪ ﺟﻮﺍﺑﺎﹰ ﻋﻦ ﻗﻮﻟﻪ ﴿ﺀَﺃﻧﺖ‪ ‬ﻗﹸﻠﺖ‪ ‬ﻟﻠﻨﺎﺱ‪ ﴾...‬ﺇﱁ‪ ،‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟـﺼﺪﻕ ﺍﻟـﺼﺪﻕ‪ ‬ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻓﺈﻥﹼ ﺍﻟﻨﺎﻓﻊ‪ ‬ﻣﺎ ﻛﺎﻥ ﺣﺎﻝﹶ ﺍﻟﺘﻜﻠﻴﻒِ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻷﻧﻪ ﻳ‪‬ﻮﻡ‪ ‬ﺍﳉﺰﺍﺀِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻧﺘﻔﺎﻋ‪‬ﻬﻢ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﹶﻼﹶ ﺍﻧﺘﻔﺎﻉ‪ ‬ﻟﻔﻨﺎﺋﻬﺎ ﻭﺃﻣﺎ ﺻِﺪﻕ‪ ‬ﺇﺑﻠﻴﺲ‪ ‬ﺑﻘﻮﻟﻪ ﴿ﺇﻥﹼ ﺍﷲَ ﻭ‪‬ﻋ‪‬ﺪ‪‬ﻛﹸﻢ ﻭ‪‬ﻋ‪‬ﺪ‪‬‬ ‫)‪(٢‬‬
‫ﺍﻟﹾﺤ‪‬ﻖ‪ ...﴾‬ﺇﱁ ]ﺇﺑﺮﺍﻫﻴﻢ‪ [٢٢:‬ﻓﻼ ﻳ‪‬ﻨﻔﻌ‪‬ﻪ ﻟِﻜﹶﺬِﺑِﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﱵ ﻫﻲ ﺩﺍﺭ‪ ‬ﺍﻟﻌ‪‬ﻤﻞِ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻻ ﻳ‪‬ﻨﻔﻊ‪ ‬ﺍﻟﻜﺎﺫﺑِﲔ‪ ...‬ﺇﱁ[ ﳏﺘ‪‬ﺮ‪‬ﺯ‪ ‬ﻗﻮﻟِﻪ )ﻳ‪‬ﻨﻔﹶﻊ‪½ (‬ﺍﻟﺼﺎﺩﻗﲔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ...‬ﺇﱁ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻄﻦ َﻟﻤـﺎ‬
‫اﻟـﺸﻴ ٰ ُ‬
‫وﻗـﺎل ْ‬
‫ﺼﻪ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻨﻪ ﺑﻘﻮﻟﻪ‪َ َ َ ﴿ :‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻟﻜﻔﹼﺎﺭ[ ﺃﻱ ﻭﻛﺈﺑﻠﻴﺲ‪ ‬ﻓﺈﻧﻪ ﻳ‪‬ﺘﻜﻠﹼﻢ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔ ﺑﻜﻼﻡ ﺻِﺪﻕٍ ﻭﻻ ﻳ‪‬ﻨﻔﻌ‪‬ﻪ ﻛﻤﺎ ﻗﹶ ‪‬‬ ‫)‪(٤‬‬
‫وﻋﺪ ْ َ‬
‫اﻟﺤﻖ﴾ ﺍﻵﻳﺔ ]ﺇﺑﺮﺍﻫﻴﻢ‪) .[٢٢:‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫ُﻗ ِ َ ْاﻻ َ ْﻣﺮُ ِان اﷲَ َ َ َ ُ ْ‬
‫وﻋﺪﻛﻢ َ ْ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺧ‪‬ﺰﺍﺋﻦِ ﺍﳌﹶﻄﺮِ‪ ...‬ﺇﱁ[ ﺑﺎﳉﺮ‪ ‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ ﺃﻱ ½ﻭﷲِ ﻣ‪‬ﻠـﻚ‪ ‬ﺧـﺰﺍﺋﻦِ ﺍﻟـﺴﻤﻮﺍﺕِ‪ ...‬ﺇﱁ¼‪) .‬ﺟ‪‬ﻤـﻞ ﰲ ﺁﻝ‬ ‫)‪(٥‬‬
‫ﻋﻤﺮﺍﻥ ﲢﺖ ﺁﻳﺔ‪(١٨٩ :‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻐﻠﻴﺒﺎﹰ ﻟِﻐ‪‬ﲑِ ﺍﻟﻌﺎﻗﻞِ[ ﺃﻱ ﻭﱂ ﻳ‪‬ﺄﺕِ ﺑـ½ﻣ‪‬ﻦ¼ ﺗﻐﻠﻴﺒﺎﹰ ﻟﻠﻌﺎﻗﻞِ ﻷﻥﹼ ﻏﲑ‪ ‬ﺍﻟﻌﺎﻗﻞ ﻫﻮ ﺍﻷﻛﺜﺮ‪ ‬ﺍﳌﻨﺎﺳِﺐ‪ ‬ﳌﹶﻘﺎﻡ ﺇﻇﻬـﺎﺭِ ﺍﻟﻌ‪‬ﻈﹶﻤـﺔِ‬ ‫)‪(٦‬‬
‫ﻭﺍﻟﻜِﱪﻳﺎﺀِ‪ ،‬ﻭﻛﻮﻥﹸ ﺍﻟﻜﻞﱢ ﰲ ﻣ‪‬ﻠﹶﻜﹸﻮﺗِﻪ ﻭﺗ‪‬ﺤﺖ‪ ‬ﻗﺪﺭﺗِﻪ ﻻ ﻳ‪‬ﺼﻠﹸﺢ‪ ‬ﺷ‪‬ﻲﺀٌ ﻣﻨﻬﺎ ﻟﻸُﻟﹸﻮﻫِﻴ‪‬ﺔ ﺳِﻮﺍﻩ ﻓﻴﻜﻮﻥ ﺗﻨﺒﻴﻬـﺎﹰ ﻋﻠـﻰ ﻗﹸـﺼﻮﺭﻫﻢ ﻋـﻦ‬
‫ﺭ‪‬ﺗﺒﺔِ ﺍﻟﺮﺑﻮﺑﻴﺔ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺧ‪‬ﺺ‪ ‬ﺍﻟﻌ‪‬ﻘﻞﹸ ﺫﺍﺗ‪‬ﻪ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﷲَ ﺗﻌﺎﱃ ﻭﺇﻥ ‪‬ﺩﺧ‪‬ﻞﹶ ﰲ ﻗﻮﻟِﻪ ﴿ﻛﹸﻞﱢ ﺷ‪‬ﻲ‪‬ﺀٍ﴾ ﻓﺈﻧـﻪ ﺷ‪‬ـﻲﺀٌ ﻻ ﻛﺎﻷﺷـﻴﺎﺀِ ﻓﻘـﺪ ﺧ‪‬ـ ‪‬‬
‫ﺺ‬ ‫)‪(٧‬‬
‫ﺍﻟﻌﻘﻞﹸ ﺫﺍﺗ‪‬ﻪ ﻓﻠﻴﺲ ﻋﻠﻴﻬﺎ ﺑﻘﺎﺩﺭ ﺃﻱ ﻷﻥﹼ ﺍﻟﻘﺪﺭﺓﹶ ﺇﳕﺎ ﺗ‪‬ﺘﻌﻠﹼﻖ‪ ‬ﺑﺎﳌﻤﻜﻨﺎﺕ ﻻ ﺑﺎﻟﻮﺍﺟﺒـﺎﺕِ ﻭﻻ ﺑﺎﳌﹸـﺴﺘﺤِﻴﻼﺕ ﻓـﺎﳌﺮﺍﺩ‪ ‬ﺑــ﴿ﺷﻲﺀٍ﴾ ﻛـﻞﱡ‬
‫ﻣﻮﺟﻮﺩٍ ﻳ‪‬ﻤﻜِﻦ‪ ‬ﺇﳚﺎﺩ‪‬ﻩ‪) .‬ﻛﺮﺧﻲ(‬

‫‪102‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﺳﻮرة اﻷﻧﻌﺎم‬
‫ﺗﻌﺎﻟ َ ْﻮا﴾ اﻵﻳﺎت اﻟﺜﻼث‪ ،‬وﻫﻲ ﻣﺎﺋﺔ وﲬﺲ أو ﺳﺖ وﺳﺘﻮن آﻳﺔ[‬
‫﴿ﻗﻞ َ َ‬ ‫ﻗﺪ ُروا َ‬
‫اﷲ﴾ اﻵﻳﺎت اﻟﺜﻼث‪ ،‬وإﻻ‪ْ ُ :‬‬ ‫﴿وﻣﺎ َ َ‬
‫ﻣﻜﻴﺔ إﻻ َ َ‬
‫] ّ‬
‫ﲪﻦ اﻟﺮﺣﻴﻢ‬
‫ﺑﺴﻢ اﷲ اﻟﺮ ٰ‬
‫ـﺎء ﺑــﻪ أوﳘــﺎ؟‬ ‫ﳌـ‬ ‫اﻟﺤﻤـ ُ ﻫ ـ ﻟ‬
‫﴿َْ َ ْ‬
‫ـﺪ﴾ و ﻮ ا ﻮﺻــﻒ ﺑﺎﳉﻤﻴــﻞ‪ ،‬ﺛﺎﺑــﺖ ﴿ ﴾ وﻫــﻞ ا ﺮاد اﻹﻋــﻼم ﺑــﺬﻟﻚ ﻟﻺﳝــﺎن ﺑــﻪ أو اﻟﺜﻨـ ُ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫واﻻرض﴾)‪ (٣‬ﺧـﺼﻬﻤﺎ ﺑﺎﻟـﺬﻛﺮ ﻷ‪‬ﻤـﺎ أﻋﻈـﻢ‬ ‫اﺣﺘﻤﺎﻻت‪ ،‬أﻓﻴﺪﻫﺎ اﻟﺜﺎﻟﺚ ﻗﺎﻟﻪ اﻟﺸﻴﺦ ﰲ ﺳﻮرة اﻟﻜﻬﻒ ﴿ ِ ْ‬
‫اﻟـﺬي َﺧﻠ ََـﻖ ٰ ٰ ِ‬
‫اﻟـﺴﻤﻮت َ ْ َ ْ َ‬
‫? ﺃﻱ ﺍﻟﻈﻠ ٰﻤﺖ ‪١٢.‬ﲨﻞ‬
‫واﻟﻨﻮر﴾ أي ﻛﻞ ﻇﻠﻤﺔ)‪ (٥‬وﻧﻮر‪ ،‬وﲨﻌﻬﺎ دوﻧﻪ ﻟﻜﺜـﺮة أﺳـﺒﺎﺑﻬﺎ وﻫـﺬا‬
‫)‪(٦‬‬
‫وﺟﻌﻞ﴾ ﺧﻠﻖ ﴿ ُ ٰ‬
‫اﻟﻈﻠﻤﺖِ َ ْ َ‬
‫)‪(٤‬‬
‫اﳌﺨﻠﻮﻗﺎت ﻟﻠﻨﺎﻇﺮﻳﻦ ﴿ َ َ َ َ‬
‫‪٢‬‬ ‫‪٢‬‬
‫)‪(٩‬‬
‫ﻳﻦ َﻛ َ ُ ْوا﴾ ﻣﻊ ﻗﻴﺎم ﻫﺬا اﻟﺪﻟﻴﻞ ﴿َِﺑﺮ ﺑ ِ ْﻢ َ ْ ِ ُ ْ َ‬
‫ﻌﺪﻟﻮن﴿‪ ﴾﴾۱‬ﻳﺴﻮون ﻏﲑه ﰲ ‪...........‬‬
‫)‪(٨‬‬ ‫)‪(٧‬‬
‫ﻣﻦ دﻻﺋﻞ وﺣﺪاﻧﻴﺘﻪ ﴿ ُﺛﻢ ِ‬
‫اﻟﺬ ْ َ‬

‫ﻗﻮﻟﻪ‪] :‬ﺛﺎﺑﺖ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﷲ﴾ ﺟﺎﺭ‪ ‬ﻭﳎﺮﻭﺭ ﻣﺘﻌﻠﱢ ‪‬ﻖ ﲟﺤﺬﻭﻑ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﺍﳌﺒﺘﺪﺃ ﺍﻟﺬﻱ ﻫﻮ ﴿ﺍﳊﻤﺪ﴾‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻞ ﺍﳌﺮﺍﺩ ﺍﻹﻋﻼﻡ‪ ‬ﺑﺬﻟﻚ[ ﺃﻱ ﺑﺜﺒﻮﺕِ ﺍﳊﻤﺪِ ﷲ‪ ،‬ﻭﻫﺬﺍ ﺍﻻﺣﺘﻤـﺎﻝﹸ ﻫـﻮ ﺍﳌـﺮﺍﺩ‪ ‬ﺑﻘـﻮﳍﻢ‪ :‬ﺍﳉﻤﻠـﺔﹸ ﺧ‪‬ﺒ‪‬ﺮﻳ‪‬ـﺔ ﻟﻔﻈـﺎﹰ ﻭﻣﻌـﲎ‪،‬‬ ‫)‪(٢‬‬
‫ﻭﻗﻮﻟﹸﻪ ½ﺃﻭ ﺍﻟﺜﻨﺎﺀُ¼ ﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻘﻮﳍﻢ‪ :‬ﺍﳉﻤﻠﺔﹸ ﺇﻧﺸﺎﺋﻴ ﹲﺔ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺃﻭ ﻫ‪‬ﻤﺎ¼ ﻫﻮ ﺍﳌﺮﺍﺩ‪ ‬ﺑﻘﻮﳍﻢ‪ :‬ﺇﻧ‪‬ﻬﺎ ﻣﺴﺘﻌﻤ‪‬ﻠﺔ ﰲ ﺍﳋﹶﺒ‪‬ـﺮِ ﻭﺍﻹﻧـﺸﺎﺀ ﻋﻠـﻰ‬
‫ﺳﺒﻴﻞ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻠﻔﻆ ﰲ ﺣﻘﻴﻘﺘﻪ ﻭﳎﺎﺯِﻩ‪ .‬ﻭﻗﻮﻟﹸﻪ ½ﻟﻺﳝﺎﻥ ﺑﻪ¼ ﺃﻱ ﲟﺎ ﺫﹸﻛـﺮ ﻣِـﻦ ﺛﺒـﻮﺕ ﺍﳊﻤـﺪِ ﷲ ﺃﻱ ﺃﻥﹼ ﺍﻹﻋـﻼﻡ‪ ‬ﺑـﻪ ﻓﺎﺋﺪﺗ‪‬ـﻪ ﺃﻥ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺼﺪ‪ ‬ﺑﻪ ﺍﻹﺧﺒﺎﺭ‪ ‬ﻋـﻦ ﲪـﺪِ ﻏـﲑِﻩ ﻭﻻ ﺍﻹﻋـﻼﻡ‪ ‬ﺑـﻪ‬ ‫ﻳ‪‬ﺆﻣِﻦ‪ ‬ﺍﳋﻠﻖ‪ ‬ﺑﻪ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺃﹶﻓﻴ‪‬ﺪ‪‬ﻫﺎ ﺍﻟﺜﺎﻟﺚﹸ¼ ﻭﺗﻮﺟﻴﻪ‪ ‬ﺫﻟﻚ ﺃﻥﹼ ﻗﺎﺋﻞﹶ ½ﺍﳊﻤﺪ‪ ‬ﷲ¼ ﻻ ﻳ‪‬ﻘ ِ‬
‫ﺼﺪ‪ ‬ﺇﳚﺎﺩ‪ ‬ﻭﺻﻔِﻪ ﻭﺻﺪﻭﺭِ ﺍﳊﻤﺪِ ﻣﻨـﻪ ﻟـﻪ ﺗﻌـﺎﱃ‪،‬‬ ‫ﺍﻟﻠﹼﺬﹶﻳﻦ ﳘﺎ ﻓﺎﺋﺪﺓﹸ ﺍﳋﹶﺒ‪‬ﺮ ﺃﻭ ﻻﺯﻡ‪ ‬ﻓﺎﺋﺪﺗِﻪ ﻛﻤﺎ ﺗ‪‬ﻘﺮ‪‬ﺭ ﺫﻟﻚ ﰲ ﻓﻦ‪ ‬ﺍﳌﻌﺎﱐ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﻘ ِ‬
‫ﺇﺫِ ﺍﻟﺜﻮﺍﺏ‪ ‬ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺫﻟﻚ ﻻ ﻋﻠﻰ ﳎﺮ‪‬ﺩ ﺍﻹﺧﺒﺎﺭِ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺴﻤٰﻮٰﺕ﴾[ ﺍﻵﻳـﺔ‪ ،‬ﻋـﻦ ﳎﺎﻫـﺪ ﻗـﺎﻝ ﰲ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﺭﺩ‪ ‬ﻋﻠـﻰ ﺛﻼﺛـﺔ ﺃﺩﻳـﺎﻥ ﴿ﺍﳊﻤـﺪ ﷲ ﺍﻟـﺬﻱ ﺧﻠـﻖ‬ ‫)‪(٣‬‬
‫ﺍﻟﺴﻤٰﻮٰﺕ ﻭﺍﻷﺭﺽ﴾ ﻓﻴﻪ ﺭﺩ‪ ‬ﻋﻠﻰ ﺍﻟﺪﻫﺮﻳﺔ‪﴿ ،‬ﻭﺟﻌﻞ ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ﴾ ﺭﺩ‪ ‬ﻋﻠﻰ ﺍ‪‬ﻮﺱ ﺍﻟﺬﻳﻦ ﺯﻋﻤﻮﺍ ﺃﻥﹼ ﺍﻟﻈﻠﻤﺔ ﻭﺍﻟﻨـﻮﺭ ﳘـﺎ ﺍﳌـﺪﺑ‪‬ﺮﺍﻥ‬
‫﴿ﰒ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺮ‪‬ﻢ ﻳﻌﺪﻟﻮﻥ﴾ ﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﻣﺸﺮﻛﻲ ﺍﻟﻌﺮﺏ ﻭﻣ‪‬ﻦ ﺩ‪‬ﻋـﺎ ﻣِـﻦ ﺩﻭﻥ ﺍﷲ ﺇﳍـﺎﹰ‪ ،‬ﻭﻋـﻦ ﳎﺎﻫـﺪ ﻗـﺎﻝ ﻧﺰﻟـﺖ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﰲ‬
‫ﺍﻟﺰﻧﺎﺩﻗﺔ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻻ ﻳ‪‬ﺨﻠﻖ ﺍﻟﻈﻠﻤﺔﹶ ﻭﻻ ﺍﳋﻨﺎﻓﺲ‪ ‬ﻭﻻ ﺍﻟﻌﻘﺎﺭﺏ‪ ‬ﻭﻻ ﺷﻴﺌﺎ ﻗﺒﻴﺤﺎ ﻭ ﺇﳕﺎ ﻳ‪‬ﺨﻠﻖ ﺍﻟﻨﻮﺭ‪ ‬ﻭﻛﻞﱠ ﺷﻲﺀٍ ﺣﺴﻦٍ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺧﻠﻖ[ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﱠ ﴿ﺟﻌﻞ﴾ ﲟﻌﲎ ﺃﹶﺣﺪﺙﹶ ﻭﺃﹶﻧﺸﺄﹶ ﻻ ﲟﻌﲎ ﺻ‪‬ـﻴ‪‬ﺮ‪ ‬ﻭﻟﺬﺍ ﱂ ﻳ‪‬ﺘﻌﺪ‪ ‬ﺇﱃ ﻣﻔﻌﻮﻟﹶﲔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛ ﱠﻞ ﻇﻠﻤﺔٍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻷﻟِﻒ ﻭﺍﻟﻼﻡ ﰲ ﴿ﺍﻟﻈﱡﻠﹸﻤٰﺖ﴾ ﻟﻼﺳﺘﻐﺮﺍﻕ ﻛﺬﺍ ﰲ ﴿ﺍﻟﻨﻮﺭ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻜﺜﺮﺓ ﺃﺳﺒﺎ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﺗﻮﺟﻴﻪِ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﻈﻠﻤﺎﺕ ﲨﻌﺎﹰ ﻭﺍﻟﻨﻮﺭِ ﺇﻓﺮﺍﺩﺍﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﰒ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ﴾‪ ...‬ﺇﱁ[ ﰒ ﻟﻠﺘﺮﺗﻴﺐ ﺍﻟﺮﺗﱯ ﻛﻤﺎ ﻳ‪‬ﻌﻠﹶﻢ ﻣﻦ ﻗﻮﻝ ﺍﳌﻔﺴ‪‬ﺮ ½ﻣﻊ‪ ‬ﻗﻴﺎﻡِ ﻫـﺬﺍ ﺍﻟـﺪﻟﻴﻞ¼‪ ،‬ﺃﻱ ﻓﺒ‪‬ﻌ‪‬ـﺪ‪ ‬ﺃﹶﻥ ﻋ‪‬ﺮ‪‬ﻓﹸـﻮﺍ‬ ‫)‪(٧‬‬
‫ﺍﳊﻖ‪ ‬ﺳ‪‬ﻮ‪‬ﻭﺍ ﺑﻪ ﻏﲑ‪‬ﻩ!‪ ،‬ﻓﻬﻮ ﺍﺳﺘﺒﻌﺎﺩ ﻟِﻤﺎ ﻭ‪‬ﻗﻊ ﻣﻨﻬﻢ‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺴ‪‬ﻮ‪‬ﻭﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﻳﻌﺪﻟﻮﻥ﴾ ﻣﻦ ﺍﻟﻌﺪﻝ ﲟﻌﲎ ﺍﻟﺘﺴﻮﻳﺔ ﻻ ﻣِﻦ ﺍﻟﻌﺪﻭﻝ ﻛﻤﺎ ﻗﻴﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻏﲑ‪‬ﻩ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬

‫‪103‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻣﺴ ﴾‬
‫واﺟﻞ َ‬ ‫ﻣﻦ ﻃِ ْ ٍ ﴾ ﲞﻠﻖ أﺑﻴﻜﻢ آدم)‪ (٢‬ﻣﻨﻪ ﴿ ُﺛﻢ َﻗ َ َ ً‬
‫اﺟﻼ﴾ ﻟﻜﻢ ﲤﻮﺗﻮن ﻋﻨﺪ اﻧﺘﻬﺎﺋﻪ ﴿ َ َ َ ٌ‬ ‫اﻟﺬي َﺧﻠ َ ُ ْ‬
‫َﻘﻜﻢ ْ‬ ‫اﻟﻌﺒﺎدة ﴿ ُ َﻮ ِ ْ‬
‫)‪(١‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﺗﺸﻜ‬
‫ون ﴿‪ ﴾﴾۲‬ﻮن ﰲ اﻟﺒﻌﺚ ﺑﻌﺪ ﻋﻠﻤﻜﻢ أﻧﻪ اﺑﺘﺪأ ﺧﻠﻘﻜﻢ‪،‬‬ ‫ِﻨﺪ ٗہ﴾ ﻟﺒﻌﺜﻜﻢ ﴿ ُﺛﻢ َا ﴾ أﻳﻬﺎ اﻟﻜﻔﺎر ﴿ َ ْﺗﻤ ُ ْ َ‬
‫َ‬ ‫ﻣﻀﺮوب ﴿ﻋ ْ َ‬
‫)‪(٣‬‬

‫وﺟ ْ َ ُ ْ‬
‫ﺮﻛﻢ﴾‬ ‫اﻻرضؕ َ ْﻌﻠ َُﻢ ِ ُ ْ‬
‫ﻛﻢ َ َ‬ ‫اﷲ﴾ ﻣﺴﺘﺤﻖ ﻟﻠﻌﺒﺎدة)‪ِ ٰ ٰ ِ ﴿ (٥‬‬
‫اﻟﺴﻤﻮت َو ِ ْ َ ْ ِ‬ ‫وﻣﻦ ﻗﺪر ﻋ اﻻﺑﺘﺪاء ﻓﻬﻮ ﻋ اﻹﻋﺎدة أﻗﺪر ﴿ َو ُ َﻮ ُ‬
‫)‪(٤‬‬

‫وﻣـﺎ َ ْ ِ ْ‬
‫ﺗـﺎﺗﻴ ِ ْﻢ﴾ أي أﻫـﻞ‬ ‫ﺗﻜﺴﺒﻮن﴿‪ ﴾﴾۳‬ﺗﻌﻤﻠﻮن ﻣﻦ ﺧـﲑ وﺷـﺮ ﴿ َ َ‬ ‫ﻣﺎ ﺗﺴﺮون وﻣﺎ ﲡﻬﺮون ﺑﻪ ﺑﻴﻨﻜﻢ ﴿ َو َ ْﻌﻠ َُﻢ َﻣﺎ َ ْ ِ ُ ْ َ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﺑﺎﻟﺤﻖ﴾ ﺑﺎﻟﻘﺮآن ﴿َﻟﻤﺎ‬ ‫ﻓﻘﺪ َ ُ ْ‬

‫ﻛﺬﺑﻮا ِ ْ َ‬ ‫ﻣﻌﺮﺿ ْ َ ﴿‪ْ َ َ ﴿ ﴾﴾۴‬‬ ‫ﻣﻦ ٰﻳﺖِ َرﺑ ْﻢ﴾ ﻣﻦ اﻟﻘﺮآن ﴿ ِاﻻ َ ُ ْ‬
‫ﺎﻧﻮا َﻋﻨْ َ ﺎ ُ ْ ِ ِ‬ ‫ﻳﺔ ْ‬ ‫ﻣﻦ﴾ زاﺋﺪة ﴿ َ ٍ‬ ‫ﻣﻜﺔ ﴿ ْ‬
‫ﻛﻢ﴾‬‫ﻳﺮوا﴾ ﰲ أﺳﻔﺎرﻫﻢ إﱃ اﻟﺸﺎم وﻏﲑﻫﺎ ﴿ َ ْ‬
‫)‪(٩‬‬
‫ﺰءون﴿‪ْ َ َ ﴿ ﴾﴾۵‬‬
‫اﻟﻢ َ َ ْ‬ ‫ﺎﻧﻮا ﺑ ِ ٖ َ ْ َ‬
‫ﺴﺘ ْ ِ ُ ْ َ‬
‫)‪(٨‬‬
‫ﻢؕﻓﺴﻮف َ ْ ِ‬
‫ﻳﺎﺗﻴ ْ ِْﻢ َاﻧـﺒـ ُﺆا﴾ ﻋﻮاﻗﺐ ﴿ َﻣﺎ َ ُ ْ‬ ‫َٓ َ‬
‫ﺟﺎء ْ َ َ ْ‬
‫ﻣﻦ َ ْ ٍن﴾ أﻣﺔ ﻣﻦ اﻷﻣﻢ)‪ (١٠‬اﳌﺎﺿﻴﺔ)‪﴿ (١١‬ﻣﻜﻨ ُ ْﻢ﴾)‪........................ (١٢‬‬
‫ﻗﺒﻠ ِ ِ ْﻢ ْ‬ ‫ﺧﱪﻳﺔ ﲟﻌﲎ ﻛﺜﲑا ﴿أ َ ْﻠ ْ َ‬
‫َﻜﻨﺎ ِ ْ‬
‫ﻣﻦ َ ْ‬

‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﻌﺒﺎﺩﺓ[ ﻧﺒ‪‬ﻪ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺘﺴﻮﻳﺔِ ﺍﻟﺘﺴﻮﻳﺔﹸ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﰲ ﻧﻔﺲ ﺍﻟﻮﺟﻮﺩ ﻓـﻼ ﻳ‪‬ـﺮِﺩ‪ ‬ﺃﻥﹼ ﻛـﻞﹼ ﺍﻷﺷـﻴﺎﺀ ﺗ‪‬ـﺴﺎﻭﻱ‬ ‫)‪(١‬‬
‫ﺍﻟﻮﺍﺟﺐ‪ ‬ﰲ ﻧﻔﺲ ﺍﻟﻮﺟﻮﺩ ﻓﻤﺎ ﻣﻌﲎ ﻟِﺬِﻛﺮِﻩ ﰲ ﺫﻡ‪ ‬ﺍﻟﻜﺎﻓﺮﻳﻦ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﲞﻠﻖ ﺃﺑﻴﻜﻢ ﺁﺩﻡ‪ [‬ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇ‪‬ﻢ ﳐﻠﻮﻗﻮﻥ ﻣﻦ ﺍﻟﻨﻄﻔﺔ ﻻ ﻣﻦ ﺍﻟﻄﲔ‪ ،‬ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠـﻰ ﺣـﺬﻑِ ﻣـﻀﺎﻑ‬ ‫)‪(٢‬‬
‫ﻭﻫﻮ ﻣﺎ ﻗﺪ‪‬ﺭﻩ ﺑﻘﻮﻟﻪ ½ﺑِﺨ‪‬ﻠﻖِ ﺃﹶﺑِﻴﻜﻢ‪...‬ﺇﱁ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺸ‪‬ﻜﱡﻮﻥ ﰲ ﺍﻟﺒﻌﺚ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﻵﻳﺔﹶ ﺍﻷُﻭﱃ ﺩﻟﻴﻞﹸ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺜﺎﻧﻴﺔﹶ ﺩﻟﻴﻞﹸ ﺍﻟﺒﻌﺚ‪ ،‬ﻭﻳ‪‬ﺆﺧ‪‬ﺬ ﻣﻨﻪ ﺻﺤﺔﹸ ﺍﳊﺸﺮ ﻭﺍﻟﻨﺸﺮ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻬﻮ ﻋﻠﻰ ﺍﻹﻋﺎﺩﺓ ﺃﹶﻗﺪﺭُ[ ﻫﺬﺍ ﺑِﺤ‪‬ﺴ‪‬ﺐِ ﺍﻟﻌﺎﺩﺓ ﺍﳉﺎﺭﻳﺔ ﺑﺄﻥﹼ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﻗﺎﺩ ‪‬ﺭ ﻋﻠـﻰ ﺍﻹﻋـﺎﺩﺓ ﺑـﺎﻷَﻭﱃ ﻭﺇﻻﹼ ﻓﺎﻟﻜـﻞﱡ ﰲ‬ ‫)‪(٤‬‬
‫ﻗﹶﺒﻀﺔ ﻗﺪﺭﺗِﻪ ﺳﻮﺍﺀ ﻻ ﻣﺰﻳ‪‬ﺔ ﻟﻺﻋﺎﺩﺓ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﻷﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ‪ ‬ﺷﻴﺌﹰﺎ ﻗﺎﻝ ﻟﻪ ½ﻛﹸﻦ¼ ﻓﻴﻜﻮﻥ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺴﺘﺤ ‪‬ﻖ ﻟﻠﻌﺒﺎﺩﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻫﻮ﴾ ﻣﺒﺘﺪﺃ ﻭ﴿ﺍﷲ﴾ ﺧ‪‬ﺒ‪‬ﺮﻩ ﻭﺇﳕﺎ ﺟﻌﻠﻪ ﲟﻌﲎ ½ﻣﺴﺘﺤﻖ‪ ¼‬ﻟﻴـﺼﺢ‪ ‬ﺗﻌﻠﹼـﻖ‪﴿ ‬ﰲ﴾ ﰲ ﻗﻮﻟـﻪ‬ ‫)‪(٥‬‬
‫﴿ﰲ ﺍﻟﺴﻤٰﻮٰﺕ﴾ ﺑﻪ ﻭﻟﺌﻼﹼ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻇﺮﻓﻴﺔﹸ ﺍﻟﺴﻤٰﻮٰﺕ ﻭﺍﻷﺭﺽ ﻟﺬﺍﺗﻪ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ‪‬ﺍ ﻛﺒﲑﺍﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﺗ‪‬ﺴِﺮ‪‬ﻭﻥ‪....‬ﺍﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺼﺪﺭ ﻣﺒﲏ‪ ‬ﻟﻠﻤﻔﻌﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻳﻌﻠﻢ ﻣﺎ ﺗﻜﺴﺒﻮﻥ﴾[ ﺇﻥ ﻗﻠﺖ‪ ‬ﺇﻥﹼ ﺍﻟﻜﺴﺐ ﻻ ﻳ‪‬ﺨﺮﺝ ﻋﻦ ﺍﻟﺴﺮ‪ ‬ﻭﺍﳉﻬﺮ‪ ،‬ﻭﺍﻟﻌﻄﻒ‪ ‬ﻳ‪‬ﻘﺘﻀﻲ ﺍﳌﻐﺎﻳﺮﺓﹶ ﺃﹸﺟﻴﺐ‪ ‬ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺴﺐ‬ ‫)‪(٧‬‬
‫ﻣﺎ ﻳ‪‬ﺘﺮﺗ‪‬ﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺍﳌﻌﲎ ﻳ‪‬ﻌﻠﻢ ﺃﻓﻌﺎﻟﹶﻜﻢ ﻭﺃﻗﻮﺍﻟﹶﻜﻢ ﺍﻟﺴﺮﻳﺔﹶ ﻭﺍﳉﻬﺮﻳﺔﹶ ﻭﻳ‪‬ﻌﻠﻢ ﺟﺰﺍﺀَﻫﺎ ﻣِﻦ ﺛﻮﺍﺏ ﻭﻋﻘﺎﺏ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻮﺍﻗِﺐ‪ [‬ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ‪ ‬ﻷﻥﹼ ﻧﻔﺲ ﺍﻷﻧﺒﺎﺀ ﺃﺗﺎﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺃﹶﺳﻔﺎﺭﻫﻢ[ ﺃﻱ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺇﱃ ﺍﻟﺸﺎﻡ¼ ﺃﻱ ﰲ ﺍﻟﺼﻴﻒ‪ ،‬ﻭﺇﱃ ﻏﲑ ﺍﻟﺸﺎﻡ ﻛـﺎﻟﻴ‪‬ﻤﻦ ﰲ ﺍﻟـﺸﺘﺎﺀ ﻛﻤـﺎ ﺳـﻴﺄﰐ ﰲ‬ ‫)‪(٩‬‬
‫"ﺳﻮﺭﺓ ﻗﺮﻳﺶ"‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺃﻣﺔٍ ﻣﻦ ﺍﻷﻣﻢ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﻟﻘﹶﺮﻥ ﺃﻫﻠﹸﻪ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺼﺢ‪ ‬ﺇﺭﺟﺎﻉ‪ ‬ﺍﻟﻀﻤﲑ ﰲ ﴿ َﻣﻜﻨ ﻢ﴾ ﺇﱃ ﺍﻟﻘﹶﺮﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﻷُﻣ‪‬ﻢ ﺍﳌﺎﺿﻴﺔِ[ ﻛﻘﻮﻡ ﻧﻮﺡ ﻭﻋﺎﺩ ﻭﲦﻮﺩ ﻭﻗﻮﻡ ﻟﻮﻁ ﻭﻗﻮﻡ ﺷﻌﻴﺐ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪) .‬ﻛﺮﺧﻲ(‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪َ ﴿] :‬ﻣﻜﻨ ُ ﻢ﴾[ ﺃﻱ ﺍﻟﻘﹶﺮﻥ ﻭﲨﻊ ﺍﻟﻀﻤﲑ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻥ ﺍﻟﻘﹶﺮﻥ ﲨﻌﺎﹰ ﰲ ﺍﳌﻌﲎ‪ ،‬ﻭﲨﻠﺔﹸ ﴿ َﻣﻜـﻨ ﻢ﴾ ﻭﺍﳉﻤﻠﺘﺎﻥ ﺑ‪‬ﻌـﺪ‪‬ﻫﺎ ﻧ‪‬ﻌـﻮ ‪‬‬
‫ﺕ‬
‫‪Å‬‬
‫‪104‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻜـﻢ﴾ ﻓﻴـﻪ اﻟﺘﻔـﺎت ﻋـﻦ اﻟﻐﻴﺒـﺔ ﴿ َ َ ْ َ ْ َ‬
‫وارﺳـﻠﻨﺎ‬ ‫ﻧﻤﻜـﻦ﴾ ﻧﻌـﻂ ﴿ ُ ْ‬ ‫ﻟـﻢ ُ َ ْ‬ ‫اﻻرض﴾ ﺑﺎﻟﻘﻮة واﻟـﺴﻌﺔ ﴿ َﻣـﺎ َ ْ‬
‫أﻋﻄﻴﻨﺎﻫﻢ ﻣﻜﺎﻧﺎ ﴿ ِ ْ َ ْ ِ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺑﺬﻧﻮﺑ ِ ِ ْﻢ﴾‬ ‫ﺗﺤﺘ ِ ِ ْﻢ﴾ ﲢﺖ ﻣﺴﺎﻛﻨﻬﻢ ﴿ َ َﻓﺎ ْﻠ ْ ٰ‬

‫َﻜﻨ ُ ْﻢ ِ ُ ُ ْ‬ ‫ﺗﺠﺮي ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫اﻻﻧ ْ ٰ َﺮ َ ْ ِ ْ‬ ‫اﻟﺴﻤﺎء﴾ اﳌﻄﺮ ﴿ َﻋﻠ َْﻴ ِ ْﻢ ْ َ ً‬
‫ﻣﺪرارا﴾ ﻣﺘﺘﺎﺑﻌﺎ ﴿و َ َ ْ َ‬
‫ﺟﻌﻠﻨﺎ ْ َ‬ ‫َٓ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻧﺰﻟﻨﺎ َﻋﻠ َْﻴـ َ ﻛ ِ ٰ ًﺒـﺎ﴾ ﻣﻜﺘﻮﺑـﺎ ﴿ ِ ْ ِ ْ َ ٍ‬

‫ﻃـﺎس﴾ َر ّق ﻛﻤـﺎ‬ ‫ﻳﻦ﴿‪ْ َ َ ﴿ ﴾﴾۶‬‬
‫وﻟﻮ َ ْ َ‬ ‫ﺑﺘﻜﺬﻳﺒﻬﻢ اﻷﻧﺒﻴـﺎء ﴿ َ َوا ْ َ ْ َ‬
‫ﺸﺎﻧﺎ ِﻣﻦ َ ْﻌﺪِ ِ ْﻢ َ ْ ًﻧﺎ َ ِ ْ َ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﺬا ِاﻻ ِﺳ ْ ٌ ِ‬
‫ﻣﺒـ ْ ٌ ﴿‪﴾﴾۷‬‬ ‫ﻳﻦ َﻛ َ ُ وا ِ ْ‬
‫ان﴾ ﻣـﺎ)‪ۤ َ ٰ ﴿ (٨‬‬ ‫اﻟﺬ ْ َ‬ ‫ﺑﺎﻳﺪﻳْ ِ ْﻢ﴾ أﺑﻠﻎ ِﻣﻦ ½ﻋﺎ َﻳﻨﻮه¼ ﻷﻧﻪ أﻧ ﻟﻠﺸﻚ ﴿ َ َ َ‬
‫ﻟﻘﺎل ِ‬ ‫َﻤﺴﻮہُ ِ َ ْ ِ‬
‫اﻗﱰﺣﻮه ﴿ َﻓﻠ َ ُ ْ‬
‫ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َﻣ َﻠ ٌ ﴾ ﻳﺼﺪﻗﻪ ﴿ َو َ ْﻟﻮ َ ْ َ ْ َ‬
‫اﻧﺰﻟﻨﺎ َﻣ َﻠ ًـﺎ﴾ ﻛﻤـﺎ‬ ‫ُﻧﺰل َﻋﻠ َْﻴ ِ﴾ ﻋ‬
‫ﻟﻮﻻ ﴾ ﻫﻼ ﴿ا ْ ِ َ‬ ‫ﺗﻌﻨﺘﺎ وﻋﻨﺎدا ﴿ َ َ ُ ْ‬
‫وﻗﺎﻟﻮا َ ْ َ ۤ‬
‫)‪(٩‬‬
‫ّ‬
‫اﻗﱰﺣﻮا ﻓﻠﻢ ﻳﺆﻣﻨﻮا)‪ُ ﴿ (١٠‬ﻟﻘ ِ َ ‪..............................................................................‬‬

‫ﻟِـ½ﻗﹶﺮﻧﺎﹰ¼ ﺃﻱ ﻗﺮﻧﺎﹰ ﻣﻮﺻﻮﻓﺎﹰ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﺜﻼﺛﺔ ﻭﻣ‪‬ﻊ‪ ‬ﺫﻟﻚ ﻓﻘﺪ ﺃﻫﻠﻜﻨﺎﻫﻢ ﺑﺬﻧﻮ‪‬ﻢ ﻭﱂ ﻳ‪‬ﻨﻔﻌ‪‬ﻬﻢ ﻭﱂ ﻳ‪‬ﺪﻓﻊ ﻋﻨﻬﻢ ﺍﻟﺘﻤﻜﲔ‪ ‬ﻭﻣﺎ ﺑﻌـﺪ‪‬ﻩ ﻣـﻦ‬
‫ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻓﻴﺨﺎﻑ ﻋﻠﻰ ﻗﺮﻳﺶ ﺃﻥ ﻳﱰﻝ ﺑِﻬﻢ ﺍﳍﻼﻙ‪ ‬ﻣﺜﻞ ﻣﺎ ﻧ‪‬ﺰﻝ ﲟ‪‬ﻦ ﻗﺒﻠﹶﻬﻢ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﻣ‪‬ﻦ ﻗﺒﻠﹶﻬﻢ ﻛـﺎﻧﻮﺍ ﺃﻋﻈـﻢ‪ ‬ﺷـﺄﻧﺎﹰ ﻣﻨـﻬﻢ ﻟﻜـﻦ ﳌﹼـﺎ‬
‫ﻛﺬﹼﺑﻮﺍ ﺍﻷﻧﺒﻴﺎﺀَ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ ‬ﺍﺳﺘﺤﻘﹼﻮﺍ ﺍﳍﻼﻙ‪ ،‬ﻓﻘﺮﻳﺶ ﺇﺫﺍ ﺍﺳﺘﻤﺮ‪‬ﻭﺍ ﻋﻠﻰ ﺍﻟﺘﻜﺬﻳﺐ ﳜﺸﻰ ﻋﻠﻴﻬﻢ ﻣﺜﻠﹸﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻋﻄﻴﻨﺎﻫﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ ّ‬
‫ﻣﻜﻨ ﻢ﴾ ﻛﻨﺎﻳﺔ ﻋﻦ ﺇﻋﻄﺎﺀ ﻣﺎ ﲤﻜﹼﻨﻮﺍ ﺑﻪ ﻣِﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺘﺼﺮ‪‬ﻑ‪) .‬ﺍﻟﺸ‪‬ﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻋﻄﻴﻨﺎﻫﻢ ﻣﻜﺎﻧﺎ[ ﻟﻮ ﺃﺧ‪‬ﺮ ﻟﻔﻆ ½ﻣﻜﺎﻧﺎ¼ ﻋﻦ ﴿ﻣﺎ﴾ ﻟِﻴﻜﻮﻥﹶ ﺗﻔﺴﲑﺍﹰ ﳍﺎ ﻟﹶﻜﺎﻥ ﺃﻭﺿﺢ‪ ‬ﻷﻧﻪ ﺇﺫﺍ ﺿﻤ‪‬ﻦ ½ﻣ‪‬ﻜﱠﻨـﺎ¼ ﻣﻌـﲎ ½ﺃﹶﻋﻄﻴﻨـﺎ¼‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﻛﺎﻧﺖ ﴿ﻣﺎ﴾ ﻣﻔﻌﻮﻻ ﺑﻪ ﲟﻌﲎ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﺑﺎﻟﻘﻮ‪‬ﺓ ﻭﺍﻟﺴ‪‬ﻌ‪‬ﺔ ﻧ‪‬ﻌﺖ ﻟِـ½ﻣﻜﺎﻧﺎ¼ ﺃﻱ ﺃﻋﻄﻴﻨﺎﻫﻢ ﻣﺎ ﱂ ﻧ‪‬ﻌﻄﻜﻢ ﻳﺎ ﺃﻫـﻞﹶ ﻣﻜـﺔ‪،‬‬
‫ﻭﻗﻴﻞ ﺃﹶﻣﺪ‪‬ﺩﻧﺎ ﳍﻢ ﰲ ﺍﻟﻌ‪‬ﻤﺮ ﻭﺍﻟﺒﺴﻄﺔِ ﰲ ﺍﻷﺟﺴﺎﻡ ﻭﺍﻟﺴ‪‬ﻌ‪‬ﺔِ ﰲ ﺍﻷَﺭﺯﺍﻕ ﻣﺜﻞﹶ ﻣﺎ ﺃﹸﻋﻄﻲ ﻗﻮﻡ‪ ‬ﻧﻮﺡ ﻭﻋﺎﺩ ﻭﲦﻮﺩ ﻭﻏﲑِﻫﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ ﻋﻦ ﺍﻟﻐﻴﺒﺔ[ ﺇﱃ ﺍﳋﻄﺎﺏ ﺃﻱ ﰲ ﴿ﻟﻜﻢ﴾ ﻋﻦ ﺍﻟﻐ‪‬ﻴ‪‬ﺒﺔِ ﺃﻱ ﴿ﺃﹶﻟﹶﻢ‪ ‬ﻳ‪‬ﺮ‪‬ﻭ‪‬ﺍ﴾‪ .‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺻﻔﺔِ ﺍﻟﺒﺪﻳﻊ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﻧﻜﺘﺘ‪‬ـﻪ‬ ‫)‪(٣‬‬
‫ﺍﻻﻋﺘﻨﺎﺀُ ﺑﺸﺄﻥِ ﺍﳌﺨﺎﻃﹶﺒِﲔ‪ ‬ﺣﻴﺚ ﺧﺎﻃﺒ‪‬ﻬﻢ ﻣ‪‬ﺸﺎﻓﹶﻬﺔﹰ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺍﳌﻄﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺫﹶﻛﺮ ﺍﳌﹶﺤﻞﱠ ﻭﺃﺭﺍﺩ ﺑﻪ ﺍﳊﺎﻝﹼ ﻷﻥﹼ ﻣﺒﺪﺃﹶ ﺍﳌﻄﺮِ ﻣﻨﻬﺎ‪ ،‬ﻓﺎﻧﺪﻓﻊ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻹﺭﺳﺎﻝ ﺍﻟﺴﻤﺎﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪َ ] :‬‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﲢﺖِ ﻣﺴﺎﻛﻨِﻬﻢ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻧﻪ ﻻ ﻓﺎﺋﺪﺓﹶ ﰲ ﺇﺟﺮﺍﺀ ﺍﻷ‪‬ﺎﺭ ﻣِﻦ ﲢـﺘِﻬﻢ ﻷ‪‬ـﺎ ﻟﻮﻛﺎﻧـﺖ ﻣـﻦ ﲢـﺘِﻬﻢ ﻻ ﻳ‪‬ﻘـﺪِﺭﻭﻥ‬ ‫)‪(٥‬‬
‫ﺍﻷﻧﺘﻔﺎﻉ‪ ‬ﺑِﻬﺎ‪ ،‬ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﺃﻱ ﲢﺖ‪ ‬ﻣﺴﺎﻛﻨِﻬﻢ ﻓﺎﻧﺪ‪‬ﻓﻊ ﻣﺎ ﻗﻴﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﺮﻧﺎ[ ﻫﻨﺎ ﺑﺎﻹﻓﺮﺍﺩ ﻭﰲ ﺑﻌﺾ ﺍﻵﻳﺎﺕ ﺑﺎﳉﻤﻊ ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ ﻓﺈﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳉﻨﺲ ﻭﲨﻊ‪﴿ ‬ﺁﺧ‪‬ﺮﻳﻦ﴾ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﲎ ﺍﻟﻘﺮﻥ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪ً ] :‬‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻜﺘﻮﺑﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺃﻃﻠﻖ ﺍﳌﺼﺪﺭ‪ ‬ﻭﺃﺭﺍﺩ ﺍﺳﻢ‪ ‬ﺍﳌﻔﻌﻮﻝ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﺇِﻥﹾ﴾ ﻧﺎﻓﻴﺔ ﲟﻌﲎ ½ﻣﺎ¼‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ‪] (١١٨ :‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻼ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻟﻮﻻ﴾ ﻫﺎﻫﻨﺎ ﻟﻠﺘﺤﻀﻴﺾ ﻻ ﻻﻧﺘﻔﺎﺀ ﺷﻲﺀ ﻟﻮﺟﻮﺩِ ﻏﲑﻩ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﺍﻧﺘﻔﺎﺀَ ﻫﺎﻫﻨﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ ﱠ‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻓﻠﻢ ﻳﺆﻣﻨﻮﺍ[ ﺃﺷﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜـﻼﻡ ﺣـﺬﻓﺎﹰ ﻷﻥﹼ ﻗﻮﻟﹶـﻪ ﺗﻌـﺎﱃ ﴿ﻟﹶﻘﹸـﻀِﻲ‪ ‬ﺍﻷَﻣـﺮ‪ ﴾‬ﺟـﻮﺍﺏ‪﴿ ‬ﻟـﻮ﴾ ﻟﻜـﻦ ﺷـﺮﻃﹸﻬﺎ‬
‫ﺍﳌﺬﻛﻮﺭ‪ ‬ﻟﻴﺲ ﻛﺎﻓﻴﺎﹰ ﰲ ﺗﺮﺗ‪‬ﺐِ ﺟﻮﺍﺑِﻬﺎ ﻋﻠﻴﻪ ﻓﻘﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﻟِﻴ‪‬ﺼﺢ‪ ‬ﺗﺮﺗ‪‬ﺐ‪ ‬ﺟﻮﺍﺑِﻬﺎ ﻋﻠﻴـﻪ‪ ،‬ﻭﻫـﺬﺍ ﺍﶈـﺬﻭﻑ‪ ‬ﻣﻌﻄـﻮﻑ ﻋﻠـﻰ‬
‫ﺷﺮﻃﻬﺎ ﻓﻬﻮ ﻣِﻦ ﺟ‪‬ﻤﻠﺘِﻪ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬

‫‪105‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ـﺮون﴿‪ ﴾﴾۸‬ﳝﻬﻠ ـﻮن ﻟﺘﻮﺑــﺔ أو ﻣﻌــﺬرة ﻛﻌــﺎدة اﷲ ﻓــﻴﻤﻦ ﻗــﺒﻠﻬﻢ ﻣـﻦ إﻫﻼﻛﻬــﻢ ﻋﻨــﺪ وﺟ ـﻮد‬ ‫اﻻﻣــﺮُ ﴾ ﺑﻬﻼﻛﻬــﻢ)‪﴿ (١‬ﺛ ُــﻢ َﻻ ُ ْ َ‬
‫ﻳﻨﻈـ ُ ْ َ‬ ‫َْْ‬
‫)‪(٤‬‬
‫رﺟـﻼ﴾ أي ﻋـ ﺻـﻮرﺗﻪ‬ ‫ﺟﻌﻠﻨـ ُ﴾ أي اﳌـ ل إﻟـﻴﻬﻢ ﴿ َﻣ َﻠ ًـﺎ َ َ ْ ٰ‬
‫ﻟﺠﻌﻠﻨـ ُ﴾ أي اﳌﻠـﻚ ﴿ َ ُ ً‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻣﻘﱰﺣﻬﻢ إذا ﻟﻢ ﻳﺆﻣﻨـﻮا ﴿ َ َ ْ‬
‫وﻟـﻮ َ َ ْ ٰ‬
‫ﻟﻴﺘﻤﻜﻨﻮا ﻣﻦ رؤﻳﺘﻪ إذ ﻻ ﻗﻮة ﻟﻠﺒﺸﺮ ﻋ رؤﻳـﺔ اﳌﻠـﻚ ﴿و﴾ ﻟـﻮ أﻧﺰﻟﻨـﺎه وﺟﻌﻠﻨـﺎه رﺟـﻼ ﴿ َﻟﻠ َ ْ َ‬
‫َﺒـﺴﻨﺎ﴾ ﺷـﺒﻬﻨﺎ ﴿ َﻋﻠ َْـﻴ ِ ْﻢ ﻣـﺎ‬ ‫)‪(٥‬‬

‫ﻗﺒﻠ ِ َ ﴾ ﻓﻴﻪ ﺗﺴﻠﻴﺔ ﻟﻠﻨﺒﻲ ﺻ اﷲ‬

‫ﻣﻦ َ ْ‬ ‫اﺳﺘ ْ ﺰ َِٔی ِ ُ ُ ٍ‬
‫ﺑﺮﺳﻞ ْ‬ ‫ﻳﻠﺒﺴﻮن﴿‪ ﴾﴾۹‬ﻋ أﻧﻔﺴﻬﻢ ﺑﺄن ﻳﻘﻮﻟﻮا ﻣﺎ ﻫﺬا إﻻ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ﴿ َ َ َ ِ‬
‫وﻟﻘﺪ ْ ُ‬ ‫َْ ُِ ْ َ‬
‫ﺰءون﴿‪ ﴾﴾۱۰‬وﻫﻮ اﻟﻌﺬاب ﻓﻜـﺬا ﳛﻴـﻖ ﲟـﻦ اﺳـﺘﻬﺰأ ﺑـﻚ‬ ‫ﺎﻧﻮا ﺑ ِ ٖ َ ْ َ‬
‫ﺴﺘ ْ ِ ُ ْ َ‬ ‫ﻳﻦ َﺳ ِ ُ ْوا ِ ْ‬
‫ﻣﻨ ُ ْﻢ ﻣﺎ َ ُ ْ‬ ‫ﻓﺤﺎق﴾ ﻧﺰل ﴿ ِ ِ‬
‫ﺑﺎﻟﺬ ْ َ‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َ َ َ‬
‫ﻉ‬

‫ﻉ‬

‫اﻻرض ُﺛﻢ ْ ُ ُ ْ‬
‫اﻧﻈﺮوا)‪..................................................................... (٧‬‬ ‫ﻗﻞ﴾ ﳍﻢ ﴿ ِﺳ ْ ُ ْوا ِ ْ َ ْ ِ‬
‫﴿ُ ْ‬
‫)‪(٦‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﹶﻘﹸﻀِﻲ‪ ‬ﺍﻷَﻣ‪‬ﺮ‪ ﴾‬ﻼﻛﻬﻢ[ ﻷ‪‬ﻢ ﺇﺫﺍ ﻟﹶﻢ ﻳ‪‬ﺆﻣِﻨﻮﺍ ﻭ‪‬ﺟﺐ‪ ‬ﺇﻫﻼﻛﹸﻬﻢ ﺑﻌﺬﺍﺏ ﺍﻻﺳﺘِﺌﺼﺎﻝ‪ ،‬ﻓﺈﻥﹼ ﺳ‪‬ـﻨ‪‬ﺔﹶ ﺍﷲِ ﺗﻌـﺎﱃ ﺟ‪‬ـﺮ‪‬ﺕ‪‬‬ ‫)‪(١‬‬
‫ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻘﻮﻡ‪ ‬ﺇﺫﺍ ﻟﹶﻢ ﻳ‪‬ﺆﻣِﻨ‪‬ﻮﺍ ﻋﻨﺪ ﻧ‪‬ﺰﻭﻝِ ﺍﻵﻳﺔِ ﺍﻟﺒ‪‬ﺎﻫِﺮﺓِ ﻳ‪‬ﻬﻠﹶﻜﹸﻮﻥ ﻋﻠﻰ ﻭﺟﻪِ ﺍﻻﺳﺘﺌﺼﺎﻝ ﻓﻬﺎﻫﻨﺎ ﻟﹶﻢ ﻳ‪‬ﻨ‪‬ﺰِﻝِ ﺍﷲُ ﻋﻠﻴﻬﻢ ﻣ‪‬ﻠﹶﻜـﺎﹰ ﻟِـﺌﹶﻼﱠ‬
‫ﻳ‪‬ﺴﺘ‪‬ﺤِﻘﱡﻮﺍ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ( ‪].‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﺟﻌ‪‬ﻠﹾﻨٰﻪ﴾[ ﺃﻱ ﻭﻟﹶﻮﺟ‪‬ﻌﻠﹾﻨ‪‬ﺎ ﺍﻟﺮﺳﻮﻝﹶ ﻣ‪‬ﻠﹶﻜﺎﹰ ﻛﻤﺎ ﺍﻗﺘ‪‬ﺮ‪‬ﺣ‪‬ﻮﺍ ﻷ‪‬ﻢ ﻛـﺎﻧﻮﺍ ﻳﻘﻮﻟـﻮﻥ ﺗ‪‬ـﺎﺭ‪‬ﺓﹰ‪½ :‬ﻟـﻮﻻ ﺃﹸﻧـﺰﻝ ﻋﻠـﻰ ﳏﻤـﺪ ﻣ‪‬ﻠﹶـ ‪‬‬
‫ﻚ¼‬ ‫)‪(٢‬‬
‫ﻓﺄﺟﺎﺏ ﻋﻨﻪ ﺑﻘﻮﻟﻪ ﴿ﻭﻟﻮ ﺃﹶﻧﺰﻟﹾﻨ‪‬ﺎ ﻣ‪‬ﻠﹶﻜﺎﹰ ﻟﹶﻘﹸﻀِ ‪‬ﻲ ﺍﻷَﻣ‪‬ﺮ‪ ﴾‬ﻭﺗﺎﺭﺓﹰ ﻳﻘﻮﻟـﻮﻥ‪½ :‬ﻣـﺎ ﻫـﺬﺍ ﺇﻻﹼ ﺑ‪‬ـﺸ‪ ‬ﺮ ﻣ‪‬ـﺜﻠﹸﻜﻢ ﻭﻟـﻮ ﺷـﺎﺀ ﺭﺑ‪‬ﻨـﺎ ﻷَﻧـﺰﻝﹶ ﻣﻼﺋﻜـﺔﹰ¼‪،‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻓﺄﺟﺎﺏ ﻋﻨﻪ ﺑﻘﻮﻟِﻪ ﴿ﻭ‪‬ﻟﹶﻮ‪‬ﺟ‪‬ﻌ‪‬ﻠﹾﻨٰﻪ ﻣ‪‬ﻠﹶﻜﺎﹰ ﻟﹶﺠ‪‬ﻌﻠﹾﻨٰﻪ ﺭ‪‬ﺟ‪‬ﻼﹰ﴾ ﻷﺭﺳﻠﻨﺎﻩ )ﺃﻱ ﺍﻟﺬﻱ ﺳ‪‬ﺄﻟﻮﺍ ﺍﷲَ ﻋﻦ ﺇﻧﺰﺍﻟِـﻪ ﻣ‪‬ﻠﹶﻜـﺎﹰ ﻭﻫـﻮ ﺍﻟﺮﺳـﻮﻝﹸ ﺍﻟﺒـﺸﺮ‪ (‬ﰲ ﺻـﻮﺭﺓ‬
‫ﺭ‪‬ﺟ‪‬ﻞ ﻛﻤﺎ ﻛﺎﻥ ﺟﱪﻳﻞﹸ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳ‪‬ﱰِﻝﹸ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰲ ﺃﻋﻢ‪ ‬ﺍﻷﺣﻮﺍﻝ ﰲ ﺻﻮﺭﺓ "ﺩِﺣ‪‬ﻴ‪‬ﺔﹶ ﺍﻟﹾﻜﹶﻠﹾﺒِﻲ‪ "‬ﻷ‪‬ـﻢ‬
‫ﻻ ﻳ‪‬ﺒﻘﹸﻮﻥ ﻣ‪‬ﻊ‪ ‬ﺭﺅﻳﺔ ﺍﳌﻼﺋﻜﺔ ﰲ ﺻ‪‬ﻮ‪‬ﺭِﻫﻢ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻟﹶﻠﹶﺒ‪‬ﺴ‪‬ﻨ‪‬ﺎ ﻋﻠﻴﻬﻢ ﻣﺎ ﻳ‪‬ﻠﺒِﺴ‪‬ﻮﻥ﴾ ﻭﻟﹶﺨ‪‬ﻠﹶﻄﹾﻨ‪‬ﺎ ﻭﺃﹶﺷﻜﹶﻠﹾﻨﺎ ﻋﻠﻴﻬﻢ ﻣِـﻦ ﺃﹶﻣـﺮِﻩ ﺇﺫﺍ ﻛـﺎﻥ ﺳـﺒﻴﻠﹸﻪ‬
‫ﺣﺎﺻﻞ ﺍﻟﻜﻼﻡ ﺃ‪‬ﻢ ﺍﻗﺘ‪‬ﺮ‪‬ﺣ‪‬ـﻮﺍ‬ ‫ُ‬ ‫ﻛﹶﺴﺒﻴﻠِﻚ ﻳﺎ ﳏﻤﺪ‪ ،!‬ﻓﺈ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺇﺫﺍ ﺭ‪‬ﺃﹶﻭ‪‬ﺍ ﺍﳌﹶﻠﹶﻚ‪ ‬ﰲ ﺻﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‪½ :‬ﻫﺬﺍ ﺇﻧﺴﺎﻥ ﻭﻟﻴﺲ ﲟ‪‬ﻠﹶﻚ¼‪ .‬ﻭ‬
‫ﱯ‪ .‬ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﻳ‪‬ﱰِﻝ ﺍﻟﺮﺳﻮﻝﹶ ﺍﻟﺒﺸﺮ‪ ‬ﻣ‪‬ﻠﹶﻜـﺎﹰ ﺯ‪‬ﻋ‪‬ﻤـﺎﹰ‬
‫ﺍﻗﺘِﺮ‪‬ﺍﺣ‪‬ﲔ؛ ﺍﻷﻭ‪‬ﻝ ﺃﻥ ﻳ‪‬ﱰِﻝ ﺍﷲُ ﻋﻠﻰ ﳏﻤ‪‬ﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻣ‪‬ﻠﹶﻜﺎﹰ ﻳ‪‬ﻌﻠﱢﻤ‪‬ﻬﻢ ﺃﻧﻪ ﻧ ‪‬‬
‫ﻣﻨﻬﻢ ﺃﻥﹼ ﺍﳌﻠﹶﻚ ﺃﹶﻛﺜﺮ‪ ‬ﻋِﻠﻤﺎﹰ ﻭﺃﹶﺷﺪ‪ ‬ﻣ‪‬ﻬ‪‬ﺎﺑ‪‬ﺔﹰ ﻭﻗﹸﺪﺭﺓﹰ‪ ،‬ﻓﺄﺟﺎﺏ ﻋﻦ ﻛِﻼﹶ ﺍﻻﻗﺘِﺮﺍﺣ‪‬ﲔ‪) .‬ﻣﺪﺍﺭﻙ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﳌﹸﻨ‪‬ﺰ‪‬ﻝﹶ ﺇﻟﻴﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﱰﹶﻝ ﺇﻟﻴﻬﻢ ﺍﻟﺬﻱ ﺳ‪‬ﺄﹶﻟﹸﻮﺍ ﺍﷲَ ﻋﻦ ﺇﻧﺰﺍﻟِﻪ ﻋﺎﻡ‪ ‬ﻭﻫﻮ ﺍﻟﺮﺳﻮﻝﹸ ﺍﻟﺒﺸﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻋﻠﻰ ﺻﻮﺭﺗﻪ[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ‪ ‬ﺍﳌﹸﻀﺎﻑ‪ ‬ﻷ‪‬ﻢ ﺳ‪‬ﺄﻟﹸﻮﺍ ﺍﷲَ ﺇﻧﺰﺍﻝﹶ ﻣ‪‬ﻠﹶﻚٍ‪ ،‬ﻓﻠﹶﻮ ﻟﹶﻢ ﻳ‪‬ﻘﹶﺪ‪‬ﺭِ ﺍﳌﹸـﻀﺎﻑ‪ ‬ﻟﹶﻤ‪‬ـﺎ ﺣ‪‬ـﺼﻞﹶ ﻣﻄﻠـﻮﺑ‪‬ﻬﻢ‪ .‬ﻭﻭ‪‬ﺟـﻪ‪‬‬ ‫)‪(٤‬‬
‫ﺟ‪‬ﻌﻠِﻪ ﻋﻠﻰ ﺻﻮﺭﺓِ ﺍﻟﺮ‪‬ﺟ‪‬ﻞ ﻇﺎﻫﺮ ﻣِﻦ ﻛﻼﻡ ﺍﳌﻔﺴ‪‬ﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ﴾ ﻟﻮ ﺃﻧﺰﻟﻨﺎﻩ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻭ‪‬ﻟﹶﻠﹶﺒ‪‬ﺴ‪‬ﻨ‪‬ﺎ﴾ ﺟﻮﺍﺏ‪ ‬ﺷﺮﻁٍ ﳏﺬﻭﻑٍ ﻻ ﻋﻄﻒ‪ ‬ﻋﻠـﻰ ﴿ﺟ‪‬ﻌ‪‬ﻠﹾﻨٰـﻪ﴾ ﻭﻻ ﻋﻠـﻰ ﴿ﻟﹶﺠ‪‬ﻌﻠﹾﻨٰـﻪ﴾‬ ‫)‪(٥‬‬
‫ﻷﻧﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻷﻭ‪‬ﻝ ﻳﻜﻮﻥ ﺷﺮﻃﺎﹰ ﻭﻻ ﺟﻮﺍﺏ‪ ‬ﻟﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻳ‪‬ﺨﻠﹸﻮ ﻋﻦ ﺍﻟﻌﺎﺋﺪ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ‪ .‬ﻓﺘﺄﻣ‪‬ﻞ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹸﻞ ﺳِﲑ‪‬ﻭﺍ‪ ...‬ﺇﱁ﴾[ ﻫﺬﺍ ﺍﺳﺘﺸﻬﺎﺩ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻛﺄﻧـﻪ ﻗﻴـﻞ‪ :‬ﺇﻥ ﱂ ﺗ‪‬ـﺼﺪ‪‬ﻗﹸﻮﺍ ﺧـﱪ‪ ‬ﺭﺑ‪‬ﻜـﻢ ﺑﺄﻧـﻪ ﺣ‪‬ـﺎﻕ‪ ‬ﺑﺎﻟـﺬﻳﻦ ﺳ‪‬ـﺨِﺮ‪‬ﻭﺍ‬ ‫)‪(٦‬‬
‫ﻭﻛﺬﹼﺑﻮﺍ ﺃﻧﺒﻴﺎﺀَﻫﻢ ﺍﻟﻌﺬﺍﺏ‪ ‬ﻓﺴِﲑ‪‬ﻭﺍ ﻭﻋﺎﻳِﻨ‪‬ﻮﺍ ﺁﺛﺎﺭ‪‬ﻫﻢ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﰒ ﺍﻧﻈﺮﻭﺍ﴾[ ﺍﻟﻔﺮﻕ‪ ‬ﺑ‪‬ﲔ‪½ ‬ﻓﺎﻧﻈﺮﻭﺍ¼ ﻭﺑﲔ ﴿ﰒ ﺍﻧﻈﺮﻭﺍ﴾ ﺃﻥﹼ ﺍﻟﻨﻈـﺮ ﺟ‪‬ﻌـﻞ ﻣـﺴﺒ‪‬ﺒﺎ ﻋـﻦ ﺍﻟـﺴﲑ ﰲ ½ﻓـﺎﻧﻈﺮﻭﺍ¼ ﻓﻜﺄﻧـﻪ ﻗﻴـﻞ‬ ‫)‪(٧‬‬
‫‪Å‬‬
‫‪106‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻗﻞ ﻟﻠ ِ﴾‬
‫)‪(٤‬‬
‫واﻻرض ُ ْ‬
‫)‪(٣‬‬
‫ﻟﻤﻦ ﻣﺎ ِ ٰ ٰ ِ‬
‫اﻟﺴﻤﻮت َ ْ َ ْ ِ‬ ‫ﻗﻞ َ ْ‬
‫)‪(٢‬‬
‫ﻗﺒﺔ ْ ُ َ‬
‫اﻟﻤﻜﺬﺑ ِ ْ َ ﴿‪ ﴾﴾۱۱‬اﻟﺮﺳﻞ ﻣﻦ ﻫﻼﻛﻬﻢ ﺑﺎﻟﻌﺬاب ﻟﻴﻌﺘﱪوا ﴿ ُ ْ‬ ‫ﻛﻴﻒ َ َ‬
‫ﺎن َﻋﺎ ِ َ ُ‬ ‫)‪(١‬‬
‫َْ َ‬
‫ْـﺴ ِ اﻟﺮ ْ َ َ‬
‫ﺣﻤـﺔ ﴾)‪ (٧)(٦‬ﻓـﻀﻼ ﻣﻨـﻪ)‪ (٨‬وﻓﻴـﻪ ﺗﻠﻄـﻒ)‪ (٩‬ﰲ دﻋـﺎﺋﻬﻢ إﱃ‬ ‫إن ﻟﻢ ﻳﻘﻮﻟﻮه ﻻ ﺟﻮاب ﻏﲑه ﴿ َ َ َ‬
‫ﻛﺘـﺐ﴾ ﻗـ ﴿ َﻋ ٰ َﻔ ِ‬
‫)‪(٥‬‬

‫ﻳﻦ َﺧ ِ ُ وا اَ ْ ُ َ‬
‫ﻔﺴ ُ ْﻢ﴾ ﺑﺘﻌﺮﻳﻀﻬﺎ‬ ‫رﻳﺐ﴾ ﺷﻚ ﴿ ِﻓﻴْ ِ َ ِ‬
‫ؕاﻟﺬ ْ َ‬ ‫اﻹﳝﺎن ﴿ َ َ ْ َ َ ُ ْ‬
‫ﻟﻴﺠﻤﻌﻨﻜﻢ ا ِ ٰ َ ْﻳﻮم ِ ْ ِ ٰ َ ِ‬
‫اﻟﻘﻴﻤﺔ﴾ ﻟﻴﺠﺎزﻳﻜﻢ ﺑﺄﻋﻤﺎﻟﻜﻢ ﴿ َﻻ َ ْ َ‬
‫)‪(١٠‬‬
‫‪٢‬‬ ‫‪٢‬‬

‫ﺳِﲑﻭﺍ ﻷﺟ‪‬ﻞ ﺍﻟﻨﻈﺮ ﻭﻻ ﺗ‪‬ﺴِﲑ‪‬ﻭﺍ ﺳ ‪‬ﲑ ﺍﻟﻐﺎﻓﻠﲔ‪ ،‬ﻭﻣﻌـﲎ ﴿ﺳِـﲑﻭﺍ ﰲ ﺍﻷﺭﺽ ﰒ ﺍﻧﻈـﺮﻭﺍ﴾ ﺇﺑﺎﺣـﺔﹸ ﺍﻟـﺴﲑ ﰲ ﺍﻷﺭﺽ ﻟﻠﺘﺠـﺎﺭﺓ ﻭﻏﲑِﻫـﺎ‬
‫ﻭﺇﳚﺎﺏ‪ ‬ﺍﻟﻨﻈﺮ ﰲ ﺁﺛﺎﺭ ﺍﳍﺎﻟﻜﲔ‪ ،‬ﻭﻧﺒ‪‬ﻪ ﻋﻠﻰ ﺫﻟﻚ ﺑِـ﴿ﹸﺛﻢ‪ ﴾‬ﻟِﺘﺒﺎﻋ‪‬ﺪ ﻣﺎ ﺑﲔ ﺍﻟﻮﺍﺟﺐ ﻭﺍﳌﺒﺎﺡ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﻴﻒ﴾[ ﺍﺳﻢ‪ ‬ﺍﺳﺘﻔﻬﺎﻡ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﻛﺎﻥ‪ ،‬ﻭ﴿ﻋﺎﻗﺒﺔ﴾ ﺍﲰ‪‬ﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻗـﺪ‪‬ﻡ ﺍﳋـ ‪‬ﱪ ﻋﻠﻴﻬـﺎ ﻭﻋﻠـﻰ ﺍﲰﻬـﺎ ﻷﻥﹼ ﺍﺳـﻢ ﺍﻻﺳـﺘﻔﻬﺎﻡِ ﻟـﻪ‬ ‫)‪(١‬‬
‫ﺍﻟﺼﺪﺍﺭﺓﹸ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻴ‪‬ﻌﺘﺒِﺮﻭﺍ[ ﺃﻱ ﻳ‪‬ﺘ‪‬ﻌِﻈﹸﻮﺍ‪ ،‬ﻓﺒﺎﻟﺴﲑ ﻭﺍﻟﺘﻔﻜﹼﺮ ﻳ‪‬ﺤﺼﻞ ﺍﻻﺳﺘﺪﻻﻝﹸ ﻭﺍﻟﻨﻮﺭ‪ ‬ﺍﻟﺘﺎﻡ‪ .‬ﻭﻣِﻦ ﻫﻨﺎ ﺃﹶﺧﺬﺕِ ﺍﻟﺼﻮﻓﻴﺔﹸ ﺍﻟﺴﻴﺎﺣﺔﹶ ﻷﻥﹼ ﻣِـﻦ ﲨﻠـﺔ‬ ‫)‪(٢‬‬
‫ﻣﺎ ﻳ‪‬ﻌِﲔ‪ ‬ﻋﻠﻰ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﷲ ﻭﺍﻟﺘﺮﻗﹼﻲ ﺇﱃ ﺍﳌﹶﻌـﺎﺭﻑ ﺍﻟﻨﻈـﺮ‪ ‬ﻭﺍﻟﺘﻔﻜﹼـﺮ‪ ‬ﰲ ﻣـﺼﻨﻮﻋﺎﺗﻪ‪ ،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ ﴿ﺳـﻨ‪‬ﺮﻳﻬﻢ ﺁﻳﺎﺗِﻨـﺎ ﰲ ﺍﻵﻓـﺎﻕ ﻭﰲ‬
‫ﺃﻧﻔﹸﺴﻬﻢ ﺣﱴ ﻳ‪‬ﺘﺒﻴ‪‬ﻦ ﳍﻢ ﺃﻧﻪ ﺍﳊﻖ‪] ﴾‬ﺣﻢ ﺍﻟﺴﺠﺪﺓ‪) .[٥٣:‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹸﻞ ﻟﱢﻤﻦ ﻣﺎ ﰲ ﺍﻟﺴﻤٰﻮٰﺕ‪ ﴾...‬ﺇﱁ[ ﻫﺬﻩ ﺣﺠ‪‬ﺔ ﻗﺎﻃﻌﺔ ﻻ ﻳﻘـﺪِﺭﻭﻥ ﻋﻠـﻰ ﺍﻟـﺘﺨﻠﱡﺺ ﻣﻨـﻬﺎ ﺃﺻـ ﹰ‬
‫ﻼ‪ .‬ﻭ﴿ﻟِﻤـﻦ﴾ ﺧ‪‬ﺒ‪‬ـﺮ ﻣﻘـﺪ‪‬ﻡ‬ ‫)‪(٣‬‬
‫ﻭﺍﺟﺐ‪ ‬ﺍﻟﺘﻘﺪﱘ ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﻣﺎ ﻟﻪ ﺻﺪﺭ‪ ‬ﺍﻟﻜﻼﻡ ﻓﺈﻥﹼ ½ﻣ‪‬ﻦ¼ ﺍﺳﺘﻔﻬﺎﻣﻴ ﹲﺔ‪ ،‬ﻭﺍﳌﺒﺘﺪﺃﹸ ﴿ﻣﺎ﴾ ﻭﻫﻲ ﲟﻌﲎ ½ﺍﻟﺬﻱ¼‪ ،‬ﻭﺍﳌﻌـﲎ‪ :‬ﻗـﻞ ﻟِﻤ‪‬ـﻦِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﺃﻱ ﺍﺳﺘ‪‬ﻘﺮ‪ ‬ﻭﺛﹶﺒﺖ‪ ‬ﻟِﻤ‪‬ﻦ؟‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻗﻞ ﷲ﴾ ﻗﻴـﻞ ﺇﳕـﺎ ﺃﹶﻣ‪‬ـﺮ‪‬ﻩ ﺃﻥ ﻳ‪‬ﺠﻴـﺐ‪ ‬ﺃﻭ‪‬ﻻﹰ ﻭﺇﻥ ﻛـﺎﻥ ﺍﳌﻘـﺼﻮﺩ‪ ‬ﺃﻥ‬
‫ﳚﻴﺐ ﻏﲑ‪‬ﻩ ﻟﻴﻜﻮﻥ ﺃﻭ‪‬ﻝﹶ ﻣ‪‬ﻦ ﺑﺎﺩ‪‬ﺭ‪ ‬ﺇﱃ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺬﻟﻚ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﻞ ﷲ﴾[ ﺃﻱ ﺗﻘﺮﻳﺮ ﳍﻢ ﻭﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﺍﳌﺘﻌﻴ‪‬ﻦ‪ ‬ﻟﻠﺠـﻮﺍﺏ ﺑﺎﻻﺗ‪‬ﻔـﺎﻕ ﻟﻘﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﻭﻟـﺌﻦ ﺳـﺄﻟﺘ‪‬ﻬﻢ ﻣ‪‬ـﻦ ﺧ‪‬ﻠـﻖ ﺍﻟـﺴﻤٰﻮٰﺕِ‬ ‫)‪(٤‬‬
‫ﻭﺍﻷﺭﺽ‪ ‬ﻭﺳ‪‬ﺨ‪‬ﺮ‪ ‬ﺍﻟﺸ‪ ‬ﻤﺲ‪ ‬ﻭ‪‬ﺍﻟﹾﻘﹶﻤ‪‬ﺮ‪ ‬ﻟﹶﻴ‪‬ﻘﹸﻮ‪‬ﻟﹸﻦ‪ ‬ﺍﷲُ﴾ ]ﺍﻟﻌﻨﻜﺒﻮﺕ‪) .[٦١:‬ﺻﺎﻭﻱ‪ ،‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﻥ ﱂ ﻳﻘﻮﻟﻮﻩ[ ﺃﻱ ﺇﻥ ﱂ ﻳﻘﻮﻟﻮﺍ ﻫﺬﺍ ﺍﳉﻮﺍﺏ‪ ‬ﺍﳌﺬﻛﻮﺭ‪ ‬ﻓﻘﹸﻠﹾﻪ ﺃﻧ ‪‬‬
‫ﺖ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻻ ﺟ‪‬ﻮﺍﺏ‪ ‬ﻏـﲑ‪‬ﻩ¼‪ ،‬ﺍﻷﻇﻬـﺮ‪ ‬ﺍﻟﺘﻔﺮﻳـﻊ‪ ‬ﺃﻭ ﺍﻟﺘﻌﻠﻴـﻞﹸ‬ ‫)‪(٥‬‬
‫ﺃﻱ ﻓﻼ ﺟﻮﺍﺏ‪ ‬ﻏﲑ‪‬ﻩ ﺃﻭ ﻷﻧﻪ ﻻ ﺟﻮﺍﺏ‪ ‬ﻏﲑ‪‬ﻩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﺘﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺮﲪﺔﹶ﴾[ ﺍﺳﺘﺪﻝﹼ ﺍﳌﻌﺘﺰﻟﺔﹸ ﺑﻈﺎﻫﺮﻩ ﻋﻠﻰ ﺃﻧﻪ ﻳ‪‬ﺠﺐ‪ ‬ﻋﻠﻴﻪ ﺍﻷﺻﻠﺢ‪ ‬ﻭﺇﺛﺎﺑﺔﹸ ﺍﳌﻄﻴﻊ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﺘﺐ ﻋﻠﻰ ﻧﻔﺴﻪ ﺍﻟﺮﲪﺔﹶ﴾[ ﺃﺻﻞ ½ ﹶﻛﺘ‪‬ﺐ‪ ¼‬ﺃﹶﻭﺟ‪‬ﺐ‪ ‬ﻭﻟﻜﻦ ﻻ ﳚﻮﺯ ﺍﻹﺟﺮﺍﺀُ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﺇﺫ ﻻ ﻳ‪‬ﺠـﺐ ﻋﻠـﻰ ﺍﷲ ﻋﺰ‪‬ﻭﺟـﻞﹼ ﺷـﻲﺀ‬ ‫)‪(٧‬‬
‫ﺠﺰ‪‬ﻩ ﻻ ﻣ‪‬ﺤﺎﻟﺔ‪ ،‬ﻭﺫِﻛﺮ ﺍﻟﻨﻔﺲ ﻟﻼﺧﺘﺼﺎﺹ ﻭﺭﻓﻊِ ﺍﻟﻮﺳﺎﺋﻂ‪) .‬ﻣﺪﺍﺭﻙ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻟﻠﻌﺒﺪ‪ ،‬ﻓﺎﳌﺮﺍﺩ‪ ‬ﺑﻪ ﺃﻧﻪ ﻭ‪‬ﻋﺪ ﺫﻟﻚ ﻭﻋﺪﺍﹰ ﻣﺆﻛﹼﺪﺍﹰ ﻭﻫﻮ ﻣ‪‬ﻨ ِ‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻀﻼﹰ ﻣﻨﻪ[ ﺃﻱ ﺇﳚﺎﺑﺎﹰ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻔﻀ‪‬ﻞ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺫﻟﻚ ﻷﻧﻪ ﻭ‪‬ﻋﺪ‪ ‬ﺑﺎﻟﺮﲪﺔ ﻓـﺼﺎﺭﺕِ ﺍﻟﺮﲪـﺔﹸ ﻭﺍﺟﺒـﺔ ﲟﻘﺘـﻀﻰ ﺍﻟﻮﻋـﺪ‬ ‫)‪(٨‬‬
‫ﻷﻥﹼ ﺇﺧﻼﻑ ﺍﻟﻮﻋﺪ ﻧﻘﺺ ﻭﻫﻮ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻣ‪‬ﺤﺎﻝ‪ .‬ﻭﻓﻴﻪ ﺭﺩ‪ ‬ﻋﻠﻰ ﻣ‪‬ﻦ ﻗﺎﻝ ﺇﻥﹼ ﺍﻟﺮﲪـﺔ ﻭﺍﺟﺒـﺔ ﻋﻠﻴـﻪ ﻣﻄﻠﻘـﺎﹰ ﻻ ﺑﺎﻟﻮﻋـﺪ‪ ،‬ﻭﺍﳌـﺮﺍﺩ‪‬‬
‫ﺑﺎﻟﺮﲪﺔ ﻣﺎ ﻳ‪‬ﻌﻢ‪ ‬ﺍﻟﺪﺍﺭﻳﻦ‪ ،‬ﻭﻣِﻦ ﺫﻟﻚ ﺍﳍﺪﺍﻳﺔﹸ ﺇﱃ ﻣﻌﺮﻓﺘِﻪ ﻭﺍﻟﻌﻠﻢ‪ ‬ﺑﺘﻮﺣﻴﺪﻩ ﻭﺍﻹﻣﻬﺎﻝﹸ ﻋﻠﻰ ﺍﻟﻜﻔﹼﺎﺭ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻓﻴﻪ ﺗ‪‬ﻠ ﱡﻄﻒ‪ ...‬ﺇﱁ[ ﺃﻱ ﰲ ﺫِﻛﺮ ﺍﻟﺮﲪﺔ ﺑِﻬﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻓﻼ ﺗ‪‬ﻘﻨ‪‬ﻄﻮﺍ ﺑﻞ ﺇﺫﺍ ﺗ‪‬ﺒﺘ‪‬ﻢ ﻗﹶﺒِﻠﹶﻜﻢ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﺍﻟﺬﻳﻦ ﺧ‪‬ﺴِﺮ‪‬ﻭﺍ‪ ﴾...‬ﺇﱁ[ ﺇﻥ ﻗﻠﺖ‪ ‬ﺇﻥﹼ ﻇﺎﻫﺮ ﺍﻵﻳﺔ ﺃﻥﹼ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﻹﳝﺎﻥ ﻣﺴﺒ‪‬ﺐ ﻋﻦ ﺍﳋﹸﺴﺮﺍﻥِ ﻣ‪‬ـﻊ‪ ‬ﺃﻥﹼ ﺍﳋﹸـﺴﺮﺍﻥﹶ ﻣـﺴﺒ‪‬ﺐ ﻋـﻦ‬
‫‪Å‬‬
‫‪107‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫اﻟﻴـﻞ َواﻟﻨ َ ـﺎرِ﴾ أي ﻛـﻞ ﺷـﻲء)‪ ،(٢‬ﻓﻬـﻮ‬
‫ﺳﻜﻦ﴾ ﺣﻞ ﴿ ِ ْ ِ‬ ‫ﻳﺆﻣﻨﻮن﴿‪َ َ ﴿ ﴾﴾۱۲‬وﻟ ٗ ﴾ ﺗﻌﺎﱃ ﴿ َﻣﺎ َ َ َ‬
‫ﻟﻠﻌﺬاب‪ ،‬ﻣﺒﺘﺪأ ﺧﱪه ﴿ َﻓ ُ ْﻢ َﻻ ُ ْ ِ ُ ْ َ‬
‫)‪(١‬‬

‫)‪(٥‬‬
‫وﻟﻴـﺎ﴾)‪ (٤‬أﻋﺒـﺪه‬ ‫ﻗﻞ﴾ ﳍﻢ ﴿ َاﻏَ ْ َ اﷲِ َ ِ ُ‬
‫اﺗﺨـﺬ َ ِ‬ ‫اﻟﺴﻤﻴﻊ﴾ ﳌﺎ ﻳﻘﺎل ﴿ ْ َ ِ ْ ُ‬
‫اﻟﻌﻠﻴﻢ ﴿‪ ﴾﴾۱۳‬ﲟﺎ ﻳﻔﻌﻞ ﴿ ُ ْ‬ ‫رﺑﻪ)‪ (٣‬وﺧﺎﻟﻘﻪ وﻣﺎﻟﻜﻪ ﴿ َو ُ َﻮ ِ ْ ُ‬
‫اﺳﻠ ََﻢ﴾‬
‫ﻣﻦ َ ْ‬
‫اول َ ْ‬ ‫ان َ ُ ْ َ‬
‫ﻛﻮن َ َ‬ ‫ُﻣﺮت َ ْ‬ ‫ﻳﻄﻌﻢؕ﴾ ﻳﺮزق؟‪،‬ﻻ ﴿ ُ ْ‬
‫ﻗﻞ ا ِ ا ِ ْ ُ‬ ‫واﻻرض﴾ ﻣﺒﺪﻋﻬﻤﺎ ﴿ َو ُ َﻮ ُ ْﻳﻄﻌ ُِﻢ﴾ ﻳﺮزق ﴿ َ َ‬
‫وﻻ ُ ْ َ ُ‬ ‫﴿ َﻓﺎ ِ ِ ٰ ٰ ِ‬
‫اﻟﺴﻤﻮت َ ْ َ ْ ِ‬
‫)‪(٦‬‬

‫ﻋﺼﻴﺖ َر ْ ﴾ ﺑﻌﺒـﺎدة ﻏـﲑه‬ ‫اﺧﺎف ِ ْ‬

‫ان َ َ ْ ُ‬ ‫ﻗﻞ ا ِ َ َ ُ‬
‫اﻟﻤ ْ ِ ﻛ ِ ْ َ ﴿‪ ﴾﴾۱۴‬ﺑـﻪ ﴿ ُ ْ‬
‫ﻣﻦ ْ ُ‬ ‫ﷲ ﻣﻦ ﻫﺬه اﻷﻣﺔ ﴿َو﴾ ﻗﻴﻞ ﱄ ﴿ َﻻ َ ُ ْ َ‬
‫ﺗﻜﻮﻧﻦ ِ َ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬

‫ﻋﻈﻴﻢ﴿‪ ﴾﴾۱۵‬ﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ْ َ ﴿ .‬‬

‫ﻣﻦ ْ َ ْف﴾)‪ (١١‬ﺑﺎﻟﺒﻨﺎء ﻟﻠﻤﻔﻌﻮل أي اﻟﻌﺬاب وﻟﻠﻔﺎﻋﻞ أي اﷲ واﻟﻌﺎﺋﺪ ﳏﺬوف‬ ‫ﻋﺬاب َ ْﻳﻮمٍ َ ِ ْ ٍ‬
‫﴿ََ َ‬

‫ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻹﳝﺎﻥ‪ ،‬ﺃﹸﺟﻴﺐ‪ ‬ﺑﺄﻥﹼ ﺍﳌﻌﲎ‪ :‬ﺍﻟﺬﻳﻦ ﺧﺴﺮﻭﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻱ ﻗﹶﻀﻰ ﻋﻠﻴﻬﻢ ﺑﺎﳋﹸﺴﺮﺍﻥ ﺃﹶﺯ‪‬ﻻﹰ ﻓﻬﻢ ﻻ ﻳﺆﻣﻨﻮﻥ ﻓﻴﻤﺎ ﻻ‬
‫ﻳ‪‬ﺰﺍﻝ‪ ،‬ﻓﺎﻵﻳﺔﹸ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﰲ ﻋِﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻣﺎ ﺗﺴﺒﺐ ﺍﳋﹸﺴﺮﺍﻥ ﻋﻦ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻹﳝﺎﻥ ﻓﺒﺤ‪‬ﺴ‪‬ﺐِ ﻣﺎ ﻳ‪‬ﻈﻬﺮ ﻟﻠﻌﺒﺎﺩ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺣ‪‬ﻞﱠ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻻ ﺣ‪‬ﺬﻑ‪ ‬ﰲ ﺍﻵﻳﺔ ﻭﻋﻠﻴﻪ ﺟ‪‬ﻤﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻓﻤﻌﲎ ﺣ‪‬ﻞﱠ ½ﻭ‪‬ﺟِﺪ‪ ¼‬ﻓﻴ‪‬ﺸﻤ‪‬ﻞﹸ ﺍﻟﺴﺎﻛﻦ‪ ‬ﻭﺍﳌﺘﺤﺮ‪‬ﻙ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻛ ﱡﻞ ﺷﻲﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻣﺎ﴾ ﻟﻠﻌﻤﻮﻡ ﺃﻱ ﻟﻪ ﻛﻞﱡ ﺷﻲﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻬﻮ ﺭﺑ‪‬ﻪ‪ ...‬ﺇﱁ[ ﺑﻴﺎﻥ ﳌﻌﲎ ﺍﻟﻼﻡ ﰲ ﴿ﻭﻟﻪ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻏﲑ‪ ‬ﺍﷲِ ﺃﹶﺗ‪‬ﺨِﺬﹸ ﻭ‪‬ﻟﻴ‪‬ﺎ﴾[ ﺃﻱ ﻣﻌﺒﻮﺩﺍ ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﻘﻼﻝ ﺃﻭ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺇﳕﺎ ﺳ‪‬ﻠﱢﻄﹶﺖِ ﺍﳍﻤﺰﺓﹸ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝِ ﺍﻷﻭ‪‬ﻝِ ﻻ ﻋﻠﻰ ﺍﻟﻔﻌﻞ‬ ‫)‪(٤‬‬
‫ﺇﻳﺬﺍﻧﺎ ﺑﺄﻥﹼ ﺍﳌﹸﻨﻜﹶﺮ ﻫﻮ ﺍﺗ‪‬ﺨﺎﺫ ﻏﲑِ ﺍﷲ ﻭﻟﻴ‪‬ﺎ ﻻ ﺍﲣﺎﺫﹸ ﺍﻟﻮﱄﹼ ﻣﻄﻠﻘﺎﹰ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻗﻞ ﺃﹶﻏﲑ‪ ‬ﺍﷲِ ﺃﹶﺑﻐِﻲ ﺭﺑ‪‬ﺎ﴾ ]ﺍﻷﻧﻌﺎﻡ‪) .[١٦٤:‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻋﺒ‪‬ﺪﻩ[ ﳛﺘﻤﻞ ﺃﻧﻪ ﺗﻔﺴﲑ ﻟﻠﻔﻌﻞ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻧـﻪ ﺗﻔـﺴﲑ ﻟِــ﴿ﻭﻟﻴ‪‬ﺎ﴾ ﻓﻴﻜـﻮﻥ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻧـﻪ ﲟﻌـﲎ ﻣﻌﺒـﻮﺩﺍ ﻷﻥﹼ‬ ‫)‪(٥‬‬
‫ﺍﻹﻧﻜﺎﺭ ﲟﺎ ﺫﹸﻛﺮ ﺭﺩ‪ ‬ﻟِﻤﻦ ﺩ‪‬ﻋﺎ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺇﱃ ﺍﻟﺸﺮﻙ ﻓﻨﺎﺳ‪‬ﺐ‪ ‬ﺗﻔﺴﲑ‪ ‬ﺍﻟﻮﱄﹼ ﺑﺎﳌﻌﺒﻮﺩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﲟﻌﲎ ﺍﻟﻨﻔﻲ ﺃﻱ ﻻ ﺃﲣﺬ ﻏﲑ ﺍﷲ ﺭﺑ‪‬ﺎ ﻭﻣﻌﺒﻮﺩﺍﹰ ‪) .‬ﲨﺎﻟﲔ ‪] (٦٧‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻧﻪ ‪‬ﺳﺒ‪‬ﻖ‪ ‬ﻣﻨﻪ ﺍﻷﻧﺒﻴﺎﺀُ ﻭﺍﻷﻣﻢ‪ ‬ﺍﻟﻜﺜﲑ‪ ‬ﺇﱃ ﺍﻹﳝﺎﻥ ﻓﻜﻴﻒ ﻳ‪‬ﺼﺢ‪ ‬ﻗﻮﻝﹸ ﺍﻷَﻭ‪‬ﻟﻴﺔ؟ ﻭﺗﻘﺮﻳـﺮ‪‬‬ ‫)‪(٧‬‬
‫ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﻷﻭ‪‬ﻟﻴﺔ ﺍﻷﻭ‪‬ﻟﻴﺔﹸ ﻣِﻦ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﻴﻞ ﱄ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻷﻥﹼ ﺍﻟﻜﻼﻡ‪ ‬ﻓﻴﻤﺎ ﻗﹶﺒﻞﹸ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﻟﺘﻜﻠﱡﻢ ﻓﻼ ﻭ‪‬ﺟﻪ‪ ‬ﻟﻠﻌ‪‬ﺪﻭﻝ ﺇﱃ ﺍﻟﺘﺨﺎﻃﹸﺐ ﺇﻻﹼ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻ ﺗﻜﻮﻧ‪ ‬ﻦ ﻣﻦ ﺍﳌﺸﺮﻛﲔ﴾[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﺃﹸﻣﺮﺕ‪ ﴾‬ﺑﺘﻘﺪﻳﺮ ﻋﺎﻣﻞ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪـﺔ‪ ،‬ﻭﺍﳌﻌـﲎ ﺇﱐ‬ ‫)‪(٩‬‬
‫ﺃﹸﻣﺮﺕ‪ ‬ﲟﺎ ﺫﹸﻛﺮ ﻭﻧ‪‬ﻬﻴﺖ‪ ‬ﻋﻦ ﺍﻹﺷﺮﺍﻙ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺑﻌﺒﺎﺩﺓ ﻏﲑِﻩ[ ﺃﻱ ﺃﻭ ﲟﺨﺎﻟﹶﻔﺔ ﺃﻣﺮِﻩ ﻭﻧ‪‬ﻬﻴِﻪ ﺃﻱ ﻋﺼﻴﺎﻥ ﻛ ﹼﻞ‪ ،‬ﻓﻴﺪﺧﻞ ﻓﻴﻪ ﻣﺎ ﺫﹸﻛﺮ ﺩﺧـﻮﻻ ﺃﻭ‪‬ﻟﻴ‪‬ـﺎ‪ .‬ﻭﻓﻴـﻪ ﺑﻴـﺎﻥ ﻟﻜﻤـﺎﻝ ﺍﺟﺘﻨﺎﺑِـﻪ‬
‫ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﳌﻌﺎﺻﻲ‪ ‬ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪) .‬ﻛﺮﺧﻲ(‪.‬‬
‫ﺼﺮ‪‬ﻑ‪﴿ [﴾‬ﻣﻦ﴾ ﺷﺮﻃﻴﺔ ﻭ﴿ﻳﺼﺮﻑ﴾ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻭﺍﻟﻀﻤﲑ ﰲ ﴿ﻋﻨﻪ﴾ ﻋﺎﺋـﺪ ﻋﻠﻴﻬـﺎ ﻋﻠـﻰ ﻛـﻞﱟ ﻣـﻦ ﺍﻟﻘـﺮﺍﺀﺗﲔ‪،‬‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﻦ‪ ‬ﻳ ‪‬‬
‫ﻭ﴿ﻣﻦ﴾ ﻋﻠﻴﻬﻤﺎ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺃﻱ ﺷـﺨﺺٍ ﻳ‪‬ـﺼﺮ‪‬ﻑ ﺍﻟﻌـﺬﺍﺏ‪ ‬ﻋﻨـﻪ‪ ،‬ﺃﻭ ﻳ‪‬ـﺼﺮِﻑ ﺍﷲُ ﺍﻟﻌـﺬﺍﺏ‪ ‬ﻋﻨـﻪ ﻓﻘـﺪ ﺭ‪‬ﺣِﻤ‪‬ـﻪ ﺍﷲُ‪ ،‬ﻓﻘﻮﻟﹸـﻪ‬
‫½ﻭﺍﻟﻌﺎﺋﺪ‪ ‬ﳏﺬﻭﻑ¼ ﻓﻴﻪ ﻣ‪‬ﺴﺎﻣ‪‬ﺤ ﹲﺔ ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﻟﻌﺎﺋﺪ‪ ‬ﻫﻮ ﺍﻟﻀﻤﲑ ﰲ ﴿ﻋﻨﻪ﴾ ﻭﺍﶈﺬﻭﻑ‪ ‬ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺇﳕﺎ ﻫﻮ ﻣﻔﻌـﻮﻝ ﺍﻟﻔﻌـﻞ‬
‫ﻭﻫﻮ ﺿﻤﲑ‪ ‬ﻳ‪‬ﻌﻮﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﻜﺄﻧ‪‬ﻪ ﻗﻴﻞ‪½ :‬ﻣ‪‬ﻦ ﻳ‪‬ﺼﺮِﻓﹾﻪ‪ ‬ﺍﷲُ ﻋﻨﻪ¼ ﻓﻤﺮﺍﺩ‪‬ﻩ ﺑﺎﻟﻌﺎﺋﺪ ﻣﻔﻌﻮﻝﹸ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺃﻳﻀﺎﹰ ﺗﻌﺒﲑ‪‬ﻩ ﺑﺎﻟﻌﺎﺋﺪ ﻓﻴﻪ ﻣـﺴﺎﳏ ﹲﺔ‬
‫‪Å‬‬
‫‪108‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻳﻤﺴﺴ َ اﷲُ ِ ُ ّ ٍ﴾ ﺑﻼء‬ ‫اﻟﻤﺒ ِ ْ ُ ﴿‪ ﴾﴾۱۶‬اﻟﻨﺠﺎة اﻟﻈﺎﻫﺮة ﴿ َو ِ ْ‬
‫ان ْ َ ْ‬ ‫رﺣﻤ ٗ ﴾ ﺗﻌﺎﱃ أي أراد ﻟﻪ اﳋﲑ ﴿ َو ٰذﻟ ِ َ ْ َ ْ‬
‫اﻟﻔﻮ ُز ْ ُ‬ ‫ﻳﻮﻣ ِ ٍﺬ َ َ ْ‬
‫ﻓﻘﺪ َ ِ َ‬ ‫﴿ َﻋﻨْ ُ َ ْ َ‬
‫)‪(١‬‬

‫ﻗﺪﻳﺮ ﴿‪ ﴾﴾۱۷‬وﻣﻨﻪ‬‫ﺑﺨ ْ ٍ﴾ ﻛﺼﺤﺔ وﻏﲎ ﴿ َﻓ ُ َﻮ َﻋ ٰ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬ ‫ﻳﻤﺴﺴ َ ِ َ‬‫ان ْ َ ْ‬ ‫ﺎﺷﻒ﴾ راﻓﻊ ﴿ َﻟ ِاﻻ ُ َﻮؕ َو ِ ْ‬ ‫ﻛﻤﺮض وﻓﻘﺮ)‪َ َ ﴿ (٢‬‬
‫ﻓﻼ َ ِ َ‬
‫)‪(٣‬‬

‫ﻓـﻮق ﻋ َ ِ ٖ‬
‫ِﺒـﺎدہ)‪َ (٦‬و ُ َـﻮ‬ ‫اﻟﻘـﺎ ِﺮُ﴾ اﻟﻘـﺎدر اﻟـﺬي ﻻ ﻳﻌﺠـﺰه ﺷـﻲء‪ ،‬ﻣـﺴﺘﻌﻠﻴﺎ)‪َ ْ َ ﴿ (٥‬‬
‫ﻣﺴﻚ ﺑـﻪ)‪ (٤‬وﻻ ﻳﻘـﺪر ﻋـ رده ﻋﻨـﻚ ﻏـﲑه ﴿ َو ُ َـﻮ ْ َ‬
‫? ﺍﻟﻘﻮﻝ ﺍﻵﰐ‪١٢.‬‬
‫اﻟﺨﺒ ِ ْ ُ ﴿‪ ﴾﴾۱۸‬ﺑﺒﻮاﻃﻨﻬﻢ ﻛﻈﻮاﻫﺮﻫﻢ ‪،‬وﻧﺰل)‪ (٧‬ﳌﺎ ﻗﺎﻟﻮا ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ ﺳﻠﻢ ‪ :‬اﺋﺘﻨﺎ ﲟﻦ ﻳﺸﻬﺪ ﻟـﻚ‬ ‫ِﻴﻢ﴾ ﰲ ﺧﻠﻘﻪ ﴿ ْ َ‬ ‫َْ‬
‫اﻟﺤﻜ ْ ُ‬
‫اﷲ ﻗﻒ﴾ إن‬ ‫ﺪة ﴾ ﲤﻴﻴﺰ ﳏﻮل ﻋﻦ اﳌﺒﺘﺪأ ﴿ ُ ِ‬
‫ﻗﻞ ُ‬
‫)‪(٨‬‬
‫ﻗﻞ﴾ ﳍﻢ ﴿ َاي َ ْ ٍء َ ْﻛ َ ُ َﺷ ٰ َ ً‬ ‫ﺑﺎﻟﻨﺒﻮة ﻓﺈن أﻫﻞ اﻟﻜﺘﺎب أﻧﻜﺮوك‪ْ ُ ﴿ :‬‬
‫ﻨﻜﻢ ﻗﻒ﴾)‪ (١١‬ﻋ ‪...........................................‬‬ ‫ﺑـﻴ ِ ْ َو ﺑ َ ْ َ ُ ْ‬
‫ﻟﻢ ﻳﻘﻮﻟﻮه‪ ،‬ﻻ ﺟﻮاب ﻏﲑه ‪ ،‬ﻫﻮ ﴿ َﺷ ِ ْﻴﺪ َ ْ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﺃﹸﺧﺮٰﻯ‪ ،‬ﻷﻧﻪ ﻳ‪‬ﻘﺘﻀﻲ ﺃﻥﹼ ﴿ﻣ‪‬ﻦ﴾ ﻣﻮﺻﻮﻟﺔ ﻣ‪‬ﻊ‪ ‬ﺃ‪‬ﺎ ﺷﺮﻃﻴﺔ ﺑﺪﻟﻴﻞ ﺟ‪‬ﺰﻡِ ﺍﻟﻔﻌﻞِ ﺑ‪‬ﻌﺪ‪‬ﻫﺎ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺗﺎﻥ ﺳﺒﻌﻴ‪‬ﺘﺎﻥ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﺭﺍﺩ ﻟﻪ ﺍﳋﲑ‪ [‬ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﻟﺮﲪﺔ ﻫﻲ ﺭﻗﹼﺔ ﺍﻟﻘﻠﺐ ﻓﻬﻲ ﻣ‪‬ﺤﺎﻝ ﰲ ﺣﻖ‪ ‬ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﳌـﺮﺍﺩ ﺑﺎﻟﺮﲪـﺔ‬ ‫)‪(١‬‬
‫ﺍﻟﻐﺎﻳﺔﹸ ﺍﳊﺎﺻﻠﺔﹸ ﻣﻨﻬﺎ ﻭﻫﻮ ﺍﳋﲑ ﻭﺍﻹﺣﺴﺎﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤ‪‬ﺮﺽٍ ﻭﻓﹶﻘﺮ[ ﺃﻱ ﻭﺳﻮﺀِ ﺣﺎ ٍﻝ‪ ،‬ﻓﺎﻟﻀﺮ‪ ‬ﺇﻣﺎ ﰲ ﺍﻟﻨﻔﺲ ﻛﻘﻠﹼﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﻔﹼﺔ ﻭﺇﻣـﺎ ﰲ ﺍﻟﺒـﺪﻥ ﻛﻌ‪‬ـﺪ‪‬ﻡ ﺟﺎﺭﺣـﺔ ﻭﻧﻘـﺺ‬ ‫)‪(٢‬‬
‫ﻭﻣﺮﺽ ﻭﺇﻣﺎ ﰲ ﺣﺎﻟﺔ ﻇﺎﻫﺮﺓ ﻣِﻦ ﻗﻠﹼﺔ ﻣﺎﻝ ﻭﺟﺎﻩٍ‪) .‬ﻛﺮﺧﻲ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺇﻥ ﻳ‪‬ﻤ‪‬ﺴ‪‬ﺴ‪‬ﻚ‪ ‬ﺑِﺨ‪‬ﲑ﴾[ ﺟﻮﺍﺑ‪‬ﻪ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﻓﻼ ﺭﺍﺩ‪ ‬ﻟﻪ ﻏﲑ‪‬ﻩ ﻛﻤﺎ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ﴿ﻭ‪‬ﺇِﻥﹾ ﻳ‪‬ﺮِﺩ‪‬ﻙ‪ ‬ﺑِﺨ‪‬ﻴ‪‬ﺮٍ ﻓﹶﻼﹶ ﺭ‪‬ﺍﺩ‪ ‬ﻟِﻔﹶﻀ‪‬ﻠِﻪ﴾‬ ‫)‪(٣‬‬
‫]ﻳﻮﻧﺲ‪ [١٠٧:‬ﻭﻗﻮﻟﻪ ﴿ﻓﻬﻮ ﻋﻠﻰ ﺷﻲﺀ ﻗﺪﻳﺮ﴾ ﺗﻌﻠﻴﻞ ﻟﻜﻞ ﻣﻦ ﺍﳉﻮﺍﺑﲔ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻟﺸﺮﻃﻴﺔ ﺍﻷﻭﱃ ﻭﺍﶈﺬﻭﻑ ﰲ ﺍﻟﺜﺎﻧﻴﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺴﻚ‪ ‬ﺑﻪ[ ﺃﻱ ﺑﺎﳌﺬﻛﻮﺭ ﻣﻦ ﺍﻟﻀﺮ‪ ‬ﻭﺍﳋﲑ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﻻ ﻳ‪‬ﻘﺪِﺭ‪ ‬ﻋﻠﻰ ﺭﺩ‪‬ﻩ¼ ﺃﻱ ﺍﳌﺬﻛﻮﺭِ ﻣِﻦ ﺍﻟﻀﺮ‪ ‬ﻭﺍﳋـﲑ‪ ،‬ﺃﻭ ﺍﳌـﺮﺍﺩ‬‫ﻗﻮﻟﻪ‪] :‬ﻭﻣﻨﻪ ﻣ‪ ‬‬ ‫)‪(٤‬‬
‫½ﻭﻻ ﻳ‪‬ﻘﺪِﺭ ﻋﻠﻰ ﺭﺩ‪‬ﻩ ﺃﻱ ﺍﻟﻀﺮ‪ ¼‬ﻭﻳﻜﻮﻥ ﰲ ﺍﻟﻜﻼﻡ ﺍﻛﺘﻔﺎﺀٌ ﺃﻱ ﻭﻻ ﻋﻠﻰ ﺇﻳﺼﺎﻟِﻪ ﺃﻱ ﺍﳋﲑِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺴﺘﻌﻠﻴﺎﹰ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻓﹶﻮﻕ‪ ‬ﻋﺒﺎﺩِﻩ﴾ ﰲ ﳏﻞﹼ ﺍﳊﺎﻝ ﻭﺃﻧﻪ ﻣﺘﻌﻠﱢﻖ ﺑِﻬﺬﺍ ﺍﶈﺬﻭﻑ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺴﺘﻌﻠﻴﺎﹰ ﴿ﻓﻮﻕ ﻋﺒﺎﺩﻩ﴾[ ﺃﻱ ﺍﺳﺘﻌﻼﺀً ﻳ‪‬ﻠﻴﻖ‪ ‬ﺑﻪ‪ ،‬ﺃﻱ ﻫﻮ ﻓﻮﻕ‪ ‬ﻋﺒﺎﺩِﻩ ﺑﺎﳌﹶﱰِﻟﺔِ ﻭﺍﻟﺸﺮﻑِ ﻻ ﺑﺎﳉِﻬ‪‬ﺔ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧ‪‬ﺰ‪‬ﻝﹶ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔِ ﺍﻵﺗﻴﺔِ ﻋﻠﻰ ﻭ‪‬ﻓﹾﻖِ ﻋﺎﺩﺗِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺤﻮ‪‬ﻝﹲ ﻋﻦ ﺍﳌﺒﺘﺪﺃ[ ﻭﺍﻷﺻﻞﹸ ½ﺷـﻬﺎﺩﺓﹸ ﺃﻱ‪ ‬ﺷـﻲﺀ ﺃﹶﻛـ ‪‬ﱪ¼ ﺃﻭ ½ﺃﻱ‪ ‬ﺷـﻲﺀٍ ﺷـﻬﺎﺩﺗ‪‬ﻪ ﺃﹶﻛـ ‪‬ﱪ¼‪ ،‬ﻭﻳ‪‬ﻌﻠﹶـﻢ ﻣِـﻦ ﻫـﺬﺍ ﺟـﻮﺍﺯ‪ ‬ﺇﻃـﻼﻕِ‬ ‫)‪(٨‬‬
‫½ﺍﻟﺸﻲﺀ¼ ﻋﻠﻰ ﺍﷲ ﻭﻫﻮ ﻛﺬﻟﻚ ﻟﻜﻦ ﺑﺸﺮﻁ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺄﻥ ﻳﻘﺎﻝ‪½ :‬ﻫﻮ ﺷﻲﺀ ﻻ ﻛﺴﺎﺋﺮِ ﺍﻷﺷﻴﺎﺀ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ ﺟﻮﺍﺏ‪ ‬ﻏﲑ‪‬ﻩ[ ﻭ‪‬ﺟﻬ‪‬ﻪ ﻇﺎﻫﺮ ﳑ‪‬ﺎ ﻣ‪‬ﺮ‪ ‬ﺁﻧِﻔﺎﹰ ﲢﺖ‪ ‬ﺁﻳﺔ‪] .١٢:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻫﻮ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺷﻬﻴﺪ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑٍ ﻭﺇﳕﺎ ﱂ ﻳ‪‬ﺠﻌﻠﻪ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﺍﺳﻢِ ﺍﳉﻼﻟﺔ ﻷﻧﻪ ﺣﻴﻨﺌـﺬ ﻻ ﻳ‪‬ﻄـﺎﺑِﻖ‪ ‬ﺍﳉـﻮﺍﺏ‪‬‬
‫ﻟﻠﺴﺆ‪‬ﺍﻝ ﺑـ﴿ﺃﹶﻱ‪ ‬ﺷﻲﺀٍ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪﴿] :‬ﻗﹸﻞِ ﺍﷲُ ﻗﻒ ﺷﻬﻴﺪ ﺑﻴﲏ ﻭﺑﻴﻨ‪‬ﻜﻢ﴾[ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺸﻬﺎﺩﺓ ﺍﷲ ﺇﻇﻬﺎﺭ‪ ‬ﺍﳌﻌﺠِﺰﺓ ﻋﻠﻰ ﻳﺪ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ ،‬ﻓﺈﻥﹼ ﺣﻘﻴﻘﺔﹶ ﺍﻟﺸﻬﺎﺩﺓ ﻣـﺎ‬
‫ﺑ‪‬ﻴ‪‬ﻦ ﺑﻪ ﺍﳌﹸﺪ‪‬ﻋٰﻰ ﻭﻫﻮ ﻛﻤﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻮﻝ ﻳﻜﻮﻥ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﻻ ﺷﻚ‪ ‬ﺃﻥﹼ ﺩﻻﻟﺔ ﺍﻟﻔﻌﻞ ﺃﹶﻗﻮﻯ ﻣِﻦ ﺩﻻﻟﺔ ﺍﻟﻘﻮﻝ ﻟﻌـﺮﻭﺽ ﺍﻻﺣﺘﻤـﺎﻻﺕ ﰲ ﺍﻷﻟﻔـﺎﻅ‬
‫‪Å‬‬
‫‪109‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫وﻣﻦ ﺑَﻠ ََﻎؕ﴾)‪ (٢‬ﻋﻄﻒ ﻋ ﺿﻤﲑ أﻧﺬرﻛﻢ أي ﺑﻠﻐﻪ‬ ‫ﻻﻧﺬرﻛﻢ﴾ أﺧﻮﻓﻜﻢ ﻳﺎ أﻫﻞ ﻣﻜﺔ ﴿ﺑ ِ ٖ َ َ‬ ‫ﺻﺪ ﴿ َو ا ُْو ِ َ ا ِ َ ٰ َﺬا ْاﻟ ُ ْ ُن ِ ُ ْ ِ َ ُ ْ‬
‫)‪(١‬‬

‫اﺷ َ ُﺪ﴾ ﺑﺬﻟﻚ‬ ‫ﺪون َان َﻣ َﻊ اﷲ ِ ﻟ ِ َ ًﺔ ا ُ ْ ٰ يؕ﴾ اﺳﺘﻔﻬﺎم إﻧﻜﺎر ﴿ ُ ْ‬

‫ﻗﻞ﴾ ﳍﻢ ﴿ ۤﻻ َ ْ‬ ‫اﻟﻘﺮآن ﻣﻦ اﻹﻧﺲ واﳉﻦ ﴿ َا‪ْ ُ Ò‬‬
‫ِﻨﻜﻢ َ َ ْ‬
‫ﻟﺘﺸ َ ُ ْ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﻳﻦ ﺗَ ْﻨٰ ُ ُﻢ ا ْﻜ ٰ َ‬ ‫ۘ﴾﴾ ﻣﻌﻪ ﻣﻦ اﻷﺻﻨﺎم ﴿ َ ِ‬ ‫ﺑﺮيء ﻣﻤﺎ ُ ْ ِ ُ ْ َ‬

‫واﺣﺪ و ِاﻧ ِ ْ َ ِ ٌ‬
‫اﻧﻤﺎ ُ َﻮ ِاﻟ ٰ ٌ ِ ٌ‬
‫﴿ُﻗ ْﻞ ِ َ‬

‫ﻭﻗﻒ ﻻ ﺯﻡ ﻭﻗﻒ ﻻ ﺯﻡ‬

‫ﻌﺮﻓﻮﻧ َ ٗ﴾ أي ﳏﻤﺪا ﺑﻨﻌﺘﻪ ﰲ‬ ‫ِﺘﺐ َ ْ ِ ُ ْ‬ ‫اﻟﺬ ْ َ‬ ‫ﻛﻮن﴿‪۱۹‬‬
‫)‪(٥‬‬

‫وﻣﻦ﴾ أي ﻻ أﺣﺪ)‪﴿ (٨‬اَ ْﻇﻠ َُﻢ‬ ‫ﻳﺆﻣﻨﻮن ﴿‪ ﴾﴾۲۰‬ﺑﻪ ﴿ َ َ ْ‬ ‫ﻳﻦ َﺧ ِ ُ وا َا ْ ُ َ‬

‫ﻔﺴ ُ ْﻢ﴾ ﻣﻨﻬﻢ ﴿ َﻓ ُ ْﻢ َﻻ ُ ْ ِ ُ ْ َ‬ ‫اﻟﺬ ْ َ‬ ‫ﻌﺮﻓﻮن َ ْ َ ٓ َ‬
‫اﺑﻨﺎء ُ ْﻢۘ َ ِ‬ ‫ﻛﺘﺎﺑﻬﻢ ﴿ َ َ‬
‫ﻛﻤﺎ َ ْ ِ ُ ْ َ‬
‫ﻉ‬
‫)‪(٩‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬
‫ﻉ‬

‫ﻛﺬب ِﺑﺎ ٰ ٰﻳﺘ ِ ٖ ﴾ اﻟﻘﺮآن ﴿ ِاﻧ ٗ﴾ أي اﻟﺸﺄن ﴿ َﻻ ُﻔ ِ ُ‬

‫ْﻠﺢ ِ ُ ْ َ‬
‫اﻟﻈﻠﻤﻮن ﴿‪﴾﴾۲۱‬‬ ‫ِ ِ‬
‫ﻣﻤﻦ ا ْﻓ َ ٰي َﻋ َ اﷲِ َ ِ ً‬
‫ﻛﺬﺑﺎ﴾ ﺑﻨﺴﺒﺔ اﻟﺸﺮﻳﻚ إﻟﻴﻪ ﴿ َ ْاو َ َ‬
‫)‪(١٠‬‬

‫ﺩﻭﻥ ﺍﻷﻓﻌﺎﻝ ﻓﺈﻥﹼ ﺩﻻﻟﺘ‪‬ﻬﺎ ﻻ ﻳ‪‬ﻌﺮِﺽ‪ ‬ﳍﺎ ﺍﻻﺣﺘﻤﺎﻝﹸ ﻭﺃﻥﹼ ﺍﳌﻌﺠِﺰﺓﹶ ﻧﺎﺯﻟﺔ ﻣِﻦ ﻗﻮﻟِﻪ ﺗﻌﺎﱃ‪)) :‬ﺻ‪‬ﺪ‪‬ﻕ‪ ‬ﻋﺒﺪﻱ ﰲ ﻛﻞﱢ ﻣﺎ ﻳ‪‬ﺒﻠﱢﻎﹸ ﻋﻨ‪‬ﻲ((‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﺻِﺪﻗﻲ[ ﺃﻱ ﻷﻧﻪ ﺃﻋﺠﺰﻫﻢ ﻋﻦ ﺍﳌﻌﺎﺭﺿﺔ ﻛﻤﺎ ﺩﻝﹼ ﻋﻠﻴﻪ ﺳﺒﺐ ﺍﻟﱰﻭﻝ ﻭﻗﺪ ﺃﻗﺎﻣ‪‬ﻬﺎ ﺑﻘﻮﻟﻪ ﴿ﻭ‪‬ﺃﹸﻭ‪‬ﺣِﻲ‪ ‬ﺇِﻟﹶﻲ‪ ‬ﻫٰـﺬﺍ ﺍﻟﻘـﺮﺁﻥﹸ﴾‬ ‫)‪(١‬‬
‫ﻧﺎﻃﻘﺎﹰ ﺑﺎﳊﹸﺠ‪‬ﺞ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻛﻴﻒ ﺍﻛﺘﻔﻰ ﻣﻦ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰲ ﺍﳉﻮﺍﺏ ﺑﻘﻮﻟﻪ ﴿ﺍﷲُ ﺷﻬﻴ ‪‬ﺪ ﺑﻴﻨِﻲ ﻭﺑ‪‬ﻴﻨ‪‬ﻜﻢ﴾ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺫﻟـﻚ ﻻ‬
‫ﻳﻜﻔﻲ ﻣﻦ ﻏﲑﻩ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺫﻛﺮ ﺍﻹﻧﺬﺍﺭ ﳌﺎ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻣ‪‬ﻊ‪ ‬ﺍﻟﻜﻔﹼﺎﺭ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻷﻧﺬﺭﻛﻢ ﺑﻪ ﻭﻣﻦ ﺑﻠﻎ﴾[ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻣﺒﻌﻮﺙ ﺇﱃ ﺍﻟﻨﺎﺱ ﻛﺎﹼﻓﺔﹰ ﻭﺇﱃ ﺍﳉﻦ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑ‪‬ﻠﹶﻐ‪‬ﻪ ﺍﻟﻘﹸﺮﺁﻥ[ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺎﺋﺪ‪ ‬ﺇﱃ ﴿ﻣ‪‬ﻦ﴾ ﳏﺬﻭﻑ‪ ،‬ﻭﻓﺎﻋﻞ ﴿ﺑﻠﻎ﴾ ﺍﻟﻀﻤﲑ‪ ‬ﺍﻟﺮﺍﺟﻊ‪ ‬ﺇﱃ ﴿ﺍﻟﻘﺮﺁﻥ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﻔﻬﺎﻡ‪ ‬ﺇﻧﻜﺎﺭٍ[ ﺃﻱ ﻻ ﺗﻨﺒﻐﻲ ﻭﻻ ﺗﺼﺢ‪ ‬ﻣﻨﻜﻢ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓﹸ ﻷﻥﹼ ﺍﳌﻌﺒﻮﺩ ﻭﺍﺣﺪ ﻻ ﺗ‪‬ﻌ‪‬ﺪ‪‬ﺩ‪ ‬ﻓﻴﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻜﺘﺐ﴾[ ﻭﻫﻢ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺯ‪‬ﻣﻦ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ‪ ،‬ﻭﻫـﺬﺍ ﺗﻜـﺬﻳ ‪‬‬
‫ﺐ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬اﻟﺬﻳﻦ ا َٰﺗ ْ ﻨٰ ُ ُﻢ ا ٰ َ‬ ‫)‪(٥‬‬
‫ﺏ‪ :‬ﺇﻥﹼ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ ﻻ ﻳ‪‬ﻌﺮﻓﻮﻧﻪ‪ .‬ﺭﻭﻱ ﺃﻥﹼ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﳌﹼﺎ ﻗﹶﺪِﻡ‪ ‬ﺍﳌﺪﻳﻨـﺔﹶ ﻭﺃﹶﺳـﻠﻢ‪ ‬ﻋﺒـﺪ‪ ‬ﺍﷲ‬
‫ﳍﻢ ﰲ ﻗﻮﳍﻢ ﺃﻱ ﺍﻟﻌ‪‬ﺮ‪ِ ‬‬
‫ﻳﻦ َﺗ ْ ٰـﻨ ُ ُﻢ‬
‫اﻟـﺬ َ‬
‫ﺑﻦ‪ ‬ﺳﻼﻡ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ ﻟﻪ ﻋﻤﺮ‪ ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺇﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﹶﻧﺰﻝﹶ ﻋﻠﻰ ﻧﺒﻴ‪‬ﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﲟﻜﹼﺔ‪ِ َ ﴿ :‬‬
‫اﺑﻨـﺎء ُﻢ ﴾‪ ،‬ﻓﻜﻴﻒ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ؟ ﻗﺎﻝ ﻋﺒﺪ‪ ‬ﺍﷲ ﺑﻦ‪ ‬ﺳﻼﻡ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻳﺎ ﻋﻤﺮ‪ ‬ﻟﻘﺪ ﻋ‪‬ﺮ‪‬ﻓﺘ‪‬ﻪ ﺣﲔ ﺭﺃﻳﺘ‪‬ﻪ ﻛﻤﺎ‬ ‫ﻌﺮﻓﻮن َ ْ َ ٓ َ‬ ‫ﻌﺮﻓﻮﻧ َ ٗ َ َ‬
‫ﻛﻤﺎ َ ْ ِ ُ ْ َ‬ ‫ِﺘﺐ َ ْ ِ ُ ْ‬
‫ا ْﻜ ٰ َ‬
‫ﺃﹶﻋﺮِﻑ‪ ‬ﺍﺑﲏ ﻭﻷَﻧ‪‬ﺎ ﺃﺷﺪ‪ ‬ﻣﻌﺮﻓﺔﹰ ﺑﺴﻴ‪‬ﺪﻧﺎ ﳏﻤ‪‬ﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻣﻨ‪‬ﻲ ﺑِﺎﺑﻨِﻲ‪ ،‬ﻓﻘﺎﻝ ﻋﻤﺮ‪ ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻛﻴﻒ ﺫﻟﻚ؟ ﻓﻘﺎﻝ‪ :‬ﺃﹶﺷـﻬ‪‬ﺪ‪‬‬
‫ﺃﻧﻪ ﺭ‪‬ﺳﻮﻝﹸ ﺍﷲ ﺣﻘ‪‬ﺎ ﻭﻻ ﺃﹶﺩﺭِﻱ ﻣﺎ ﺗ‪‬ﺼﻨ‪‬ﻊ‪ ‬ﺍﻟﻨﺴﺎﺀُ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻳﻦ ا َٰﺗ ْﻨٰ ُ ُﻢ ا ْ ﻜ ٰ َ‬
‫ِﺘﺐ﴾‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫اﻟﺬ ْ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻨﻬﻢ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﺍﻟﺬﻳﻦ ﺧ‪‬ﺴِﺮ‪‬ﻭﺍ ﺃﹶﻧﻔﹸﺴ‪‬ﻬﻢ﴾ ﻧﻌﺖ ﻟﻘﻮﻟﻪ ﴿ ّ ِ‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻ ﺃﹶﺣ‪‬ﺪ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ‪ ‬ﲟﻌﲎ ﺍﻟﻨﻔﻲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻ ﺃﹶﺣ‪‬ﺪ‪﴿ ‬ﺃﹶﻇﻠﹶﻢ‪ ﴾...‬ﺇﱁ[ ﺃﻱ ﻟِﺠ‪‬ﻤﻌِﻬﻢ ﺑﲔ ﺃﹶﻣﺮ‪‬ﻳﻦ ﻻ ﻳ‪‬ﺠﺘﻤﻌﺎﻥ ﻋﻨﺪ ﻋﺎﻗﻞٍ؛ ﺍﻓﺘﺮﺍﺀُﻫﻢ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﲟﺎ ﻫﻮ ﺑﺎﻃﻞ ﻏـ ‪‬ﲑ‬ ‫)‪(٩‬‬
‫ﺛﺎﺑﺖ ﻭﺗﻜﺬﻳﺒ‪‬ﻬﻢ ﻣﺎ ﻫﻮ ﺛﺎﺑﺖ ﺑﺎﳊﺠ‪‬ﺔ‪ .‬ﻫﺬﺍ ﻣﺎ ﺟ‪‬ﺮ‪‬ﻯ ﻋﻠﻴﻪ ﺑﻌﻀ‪‬ﻬﻢ ﻣِﻦ ﲨﻌِﻬﻢ ﺑـﲔ ﺍﻷﻣـﺮﻳﻦ ﺃﻭ ﻷﻥﹼ ﺍﳌﻌـﲎ ﻻ ﺃﺣـﺪ‪ ‬ﺃﻇﻠـﻢ‪ ‬ﳑـﻦ‬
‫ﺫﻫﺐ ﺇﱃ ﺃﺣﺪِ ﺍﻷﻣﺮﻳﻦ ﻓﻜﻴﻒ ﺑِﻤ‪‬ﻦ ﺟ‪‬ﻤﻊ‪ ‬ﺑﻴﻨ‪‬ﻬﻤﺎ؟‪) .‬ﻛﺮﺧﻲ(‬
‫ﺑﺎﻳﺘـ ٖ ﴾‬ ‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﻤﻦ ﺍﻓﺘ‪‬ﺮٰﻯ ﻋﻠﻰ ﺍﷲ ﻛﹶﺬِﺑﹰﺎ﴾[ ﻭﻫﻢ ﻣﺸﺮﻛﹸﻮ ﺍﻟﻌ‪‬ﺮ‪‬ﺏ ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺍﳌﻔﺴﺮ ½ﺑﻨﺴﺒﺔِ ﺍﻟﺸﺮﻳﻚ ﺇﻟﻴﻪ¼‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ َ ْ َ َ‬
‫اوﻛـﺬب ِ ٰ ٰ ِ‬
‫‪Å‬‬
‫‪110‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﺗﺰﻋﻤﻮن ﴿‪ ﴾﴾۲۲‬أ‪‬ﻢ‬ ‫ﻳﻦ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ َ ْ ُ ُ ْ َ‬ ‫اﻟﺬ ْ َ‬
‫ﺎؤﻛﻢ)‪ِ (٣‬‬‫ﻳﻦ ُ َ َ ٓ ُ ُ ُ‬
‫ﻳﻦ اَ ْ َ ُﻛﻮ ا ﴾ ﺗﻮﺑﻴﺨﺎ ﴿اَ ْ َ‬ ‫ﺟﻤﻴﻌﺎ ُﺛﻢ َ ُ ْ ُ‬
‫ﻘﻮل ِ ِ‬
‫ﻟﻠﺬ ْ َ‬ ‫ﻧﺤ ُ ُ ُ ْﻢ َ ِ ْ ً‬ ‫ﺑﺬﻟﻚ ﴿َو﴾ اذﻛﺮ ﴿ َ ْ َ‬
‫ﻳﻮم َ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻗﺎﻟﻮا﴾ أي ﻗـﻮﳍﻢ)‪َ ﴿ (٧‬واﷲِ‬ ‫ان َ ُ ْ‬ ‫ﻨﺘ ُ ْﻢ﴾ ﺑﺎﻟﻨﺼﺐ واﻟﺮﻓﻊ أي ﻣﻌﺬر‪‬ﻢ)‪ۤ ِ ﴿ (٦‬‬
‫اﻻ َ ْ‬ ‫ﺗﻜﻦ﴾ ﺑﺎﻟﺘﺎء واﻟﻴﺎء)‪﴿ (٥‬ﻓ ِ ْ َ ُ‬ ‫ﺷﺮﻛﺎء ﷲ ﴿ ُﺛﻢ َ ْﻟﻢ َ ُ ْ‬
‫)‪(٤‬‬

‫ﻛﺬﺑﻮا َﻋ َا ْ ُ ِ‬
‫ﻔﺴ ِ ْﻢ﴾ ﺑﻨﻔـﻲ‬ ‫ﻛﻴﻒ َ َ ُ ْ‬
‫ُﻧﻈﺮ﴾ ﻳﺎ ﳏﻤﺪ ﴿ َ ْ َ‬‫رﺑﻨﺎ﴾ ﺑﺎﳉﺮ ﻧﻌﺖ واﻟﻨﺼﺐ ﻧﺪاء ﴿ َﻣﺎ ُﻛﻨﺎ ُﻣ ْ ِ ﻛ ِ ْ َ ﴿‪ ﴾﴾۲۳‬ﻗﺎل ﺗﻌﺎﱃ ﴿ا ْ ُ ْ‬ ‫َ َ‬
‫)‪(٨‬‬

‫ـﺴﺘﻤﻊ ِ َ ْ‬
‫اﻟﻴـ َ ﴾)‪ (١٠‬إذا‬ ‫ﻣـﻦ ْ َ ِ ُ‬ ‫ون ﴿‪﴾﴾۲۴‬ـﻪ)‪ (٩‬ﻋ اﷲ ﻣﻦ اﻟﺸﺮﻛﺎء ﴿ َ ِ‬
‫وﻣـﻨْ ُ ْﻢ ْ‬ ‫ﺎﻧﻮا َ ْﻔ َ ُ ْ َ‬
‫وﺿﻞ﴾ ﻏﺎب ﴿ َﻋﻨْ ُ ْﻢ ﻣﺎ َ ُ ْ‬‫اﻟﺸﺮك ﻋﻨﻬﻢ ﴿ َ َ‬

‫ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑ‪‬ﲔ ﺍﻟﺬﻳﻦ ﺃﻧﻜﹶﺮ‪‬ﻭﺍ ﻣﻌﺮﻓﺘ‪‬ﻪ ﻭﻛﺬﱠﺑﻮﺍ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ ﴿ﻳ‪‬ﻌﺮِﻓﹸﻮﻧ‪‬ﻪ ﻛﻤﺎ ﻳ‪‬ﻌﺮِﻓﹸﻮﻥ ﺃﹶﺑﻨﺎﺀَﻫﻢ﴾‪ .‬ﻭﻗﻮﻟﹸﻪ ½ﺑـﺬﻟﻚ¼ ﺃﻱ ﺍﳌـﺬﻛﻮﺭِ ﻣِـﻦ‬
‫ﺍﻓﺘﺮﺍﺀِ ﺍﻟ ﹶﻜﺬِﺏ ﻭﺗﻜﺬﻳﺐِ ﺁﻳﺎﺕِ ﺍﷲِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﹸﺮ‪ [‬ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻭﻳﻮﻡ‪ ‬ﻧ‪‬ﺤﺸ‪‬ﺮ‪‬ﻫﻢ﴾ ﻇﺮﻑ ﻣﺘﻌﻠﱢﻖ ﺑِﻬﺬﺍ ﺍﶈﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻮﺑﻴﺨﺎً[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻮﺑﻴﺦ ﻻ ﻟﻼﺳﺘِﻌﻼﻡ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺍﳌﻌﻠﻮﻡ ﻻ ﻣﻌﲎ ﻟﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻳ‪‬ﻦ‪ ‬ﺷ‪‬ﺮ‪‬ﻛﺂﺅ‪‬ﻛﹸﻢ﴾[ ﺇﺿﺎﻓﺘﻬﺎ ﺇﻟﻴﻬﻢ ﻟِﻤﺎ ﺃﻥﹼ ﺷِﺮﻛﺘ‪‬ﻬﺎ ﻟﻴﺴﺖ ﺇﻻﹼ ﺑِﺘ‪‬ﺴﻤﻴﺘِﻬﻢ ﻭﺗ‪‬ﻘﹶ ‪‬ﻮﻟِﻬﻢ‪ ‬ﺍﻟﻜﺎﺫﺏِ‪ .‬ﻭﻫـﺬﺍ ﺍﻟـﺴﺆﺍﻝﹸ ﺍﳌﹸﻨﺒِـﺊﹸ ﻋـﻦ‬ ‫)‪(٣‬‬
‫ﻏﹶﻴﺒﺔِ ﺍﻟﺸﺮﻛﺎﺀِ ﻣ‪‬ﻊ‪ ‬ﻋﻤﻮﻡِ ﺍﳊﺸﺮ ﳍﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﺃﹸﺣﺸﺮﻭﺍ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ‪ ﴾...‬ﺍﻵﻳﺔ ]ﺍﻟﺼﺂﻓﹼﺎﺕ‪ [٢٢:‬ﺇﳕﺎ ﻳ‪‬ﻘﹶﻊ‪ ‬ﺑﻌـﺪ‪ ‬ﻣـﺎ ﺟ‪‬ـﺮٰﻯ ﺑﻴﻨ‪‬ﻬـﺎ‬
‫ﻭﺑﻴﻨ‪‬ﻬﻢ ﻣِﻦ ﺍﻟﺘﱪ‪‬ﻱ ﻣِﻦ ﺍﳉﺎﻧِﺒ‪‬ﲔ ﻭﺍﻧﻘﻄﺎﻉِ ﻣﺎ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬﻢ ﻣِﻦ ﺍﻷﺳـﺒﺎﺏ ﻭﺍﻟﻌ‪‬ﻼﺋـﻖ ﺣ‪‬ـﺴ‪‬ﺒ‪‬ﻤﺎ ﻳ‪‬ﺤﻜِﻴـﻪ ﻗﻮﻟﹸـﻪ ﺗﻌـﺎﱃ ﴿ﻓﺰﻳ‪‬ﻠﻨـﺎ ﺑﻴـﻨ‪‬ﻬﻢ‪ ﴾...‬ﺇﱁ‬
‫]ﻳﻮﻧﺲ‪ [٢٨:‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﳝﺔِ ﺇﻣﺎ ﻟﻌ‪‬ﺪ‪‬ﻡ ﺣﻀﻮﺭِﻫﺎ ﺣﻴﻨﺌـﺬ ﺣﻘﻴﻘـﺔﹰ ﺑِﺈﺑﻌﺎﺩِﻫـﺎ ﻋـﻦ ﺫﻟـﻚ ﺍﳌﹶﻮﻗِـﻒِ ﻭﺇﻣـﺎ ﺑﺘﱰﻳـﻞ ﻋ‪‬ـﺪ‪‬ﻡِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺣﻀﻮﺭِﻫﺎ ﺑﻌﻨﻮﺍﻥ ﺍﻟﺸﺮﻛﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ ﺑِﻤ‪‬ﱰِﻟﺔ ﻋ‪‬ﺪ‪‬ﻡِ ﺣﻀﻮﺭِﻫﺎ ﺣﻘﻴﻘﺔﹰ ﺇﺫ ﻟﻴﺲ ﺍﻟﺴﺆﺍﻝﹸ ﻋﻨﻬﺎ ﻣﻦ ﺣﻴﺚ ﺫﻭﺍﺗِﻬﺎ ﺑﻞ ﺇﳕـﺎ ﻫـﻮ ﻣِـﻦ ﺣﻴـﺚ‬
‫ﺇ‪‬ﺎ ﺷ‪‬ﺮ‪‬ﻛﺎﺀُ ﻛﻤﺎ ﻳ‪‬ﻌ‪‬ﺮِﺏ‪ ‬ﻋﻨﻪ ﺍﻟﻮﺻﻒ‪ ‬ﺑﺎﳌﻮﺻﻮﻝ ﻭﻻ ﺭ‪‬ﻳﺐ‪ ‬ﰲ ﺃﻥﹼ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﻟﻮﺻﻒِ ﻳ‪‬ﻮﺟِﺐ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﳌﻮﺻﻮﻑِ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻣﻮﺻـﻮﻑ‪،‬‬
‫ﻓﻬﻲ ﻣﻦ ﺣﻴﺚ ﺷﺮﻛﺎﺀ ﻏﺎﺋﺒ ﹲﺔ ﻻ ﻣ‪‬ﺤﺎﻟﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺎﺿﺮﺓﹰ ﻣﻦ ﺣﻴﺚ ﺫﻭﺍﺗِﻬﺎ‪ ،‬ﺃﺻﻨﺎﻣﺎﹰ ﻛﺎﻧﺖ ﺃﻭ ﻏﲑ‪‬ﻫﺎ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃ‪‬ﻢ ﺷ‪‬ﺮ‪‬ﻛﺎﺀُ ﷲ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻟﹶﻲ‪﴿ ‬ﺗ‪‬ﺰﻋ‪‬ﻤ‪‬ﻮﻥ﴾ ﳏﺬﻭﻓﺎﻥ ﻭﻫﺬﻩ ﺍﳉﻤﻠﺔﹸ ‪‬ﺳﺪ‪‬ﺕ‪ ‬ﻣ‪‬ﺴﺪ‪‬ﳘﺎ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﻴﺎﺀ[ ﻓﻌﻠﻰ ﺍﻷُﻭﱃ ﻳ‪‬ﺠ‪‬ﻮﺯ ﰲ ﴿ﻓِﺘﻨ‪‬ﺘﻬﻢ﴾ ﺍﻟﺮﻓﻊ‪ ‬ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﻢ‪½ ‬ﻳﻜﻮﻥ¼ ﻭﺧ‪‬ﺒ‪‬ﺮ‪‬ﻫـﺎ ﴿ﺇﻻﹼ ﺃﻥ ﻗـﺎﻟﻮﺍ﴾‪ ،‬ﻭﺍﻟﻨـﺼﺐ‪ ‬ﻋﻠـﻰ ﺍﻟﻌ‪‬ﻜـﺲ‪.‬‬ ‫)‪(٥‬‬
‫ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻳ‪‬ﺘﻌﻴ‪‬ﻦ‪ ‬ﺍﳉﹶﺮ‪ ‬ﰲ ﴿ﺭ‪‬ﺑ‪‬ﻨ‪‬ﺎ﴾‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔِ ﻳﺘﻌﻴ‪‬ﻦ ﺍﻟﻨﺼﺐ‪ ‬ﰲ ﴿ﻓﺘﻨﺘﻬﻢ﴾ ﻋﻠﻰ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﺴﺎﺑﻖ )ﺃﻱ ﺍﳋﹶﱪﻳ‪‬ـﺔِ( ﻭﻳ‪‬ـﺘﻌ‪‬ﲔ ﺍﻟﻨـﺼﺐ‪‬‬
‫ﺃﻳﻀﺎﹰ ﰲ ﴿ﺭﺑ‪‬ﻨﺎ﴾ ﻓﺎﻟﻘﺮﺍﺀﺍﺕ‪ ‬ﺛﻼﺛ ﹲﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﺒﺎﺭﺓﹸ ﺍﳌﻔﺴ‪‬ﺮ ﺗ‪‬ﻮﻫِﻢ‪ ‬ﺃ‪‬ﺎ ﺃﻛﺜﺮ‪ .‬ﻭﺣﺎﺻﻞ ﺍﻟﺜﻼﺛﺔ ﺃﻥ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺀ ﻓﻴﻬﺎ ﻗﺮﺍﺀﺗـﺎﻥ؛ ﺍﻟﺮﻓـﻊ‪ ‬ﻭﺍﻟﻨـﺼﺐ‪‬‬
‫ﰲ ﴿ﻓﺘﻨﺘﻬﻢ﴾ ﻣ‪‬ﻊ‪ ‬ﺗﻌﻴ‪‬ﻦِ ﺍﳉﹶﺮ‪ ‬ﰲ ﴿ﺭ‪‬ﺑ‪‬ﻨﺎ﴾‪ ،‬ﻭﺃﻥﹼ ﻗﺮﺍﺀﺓ ﺍﻟﻴﺎﺀ ﻳﺘﻌﲔ ﻓﻴﻬﺎ ﺍﻟﻨﺼﺐ‪ ‬ﰲ ﻛﻞﱟ ﻣ‪‬ﻦ ﴿ﻓِﺘﻨﺘﻬﻢ﴾ ﻭ﴿ﺭ‪‬ﺑ‪‬ﻨﺎ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣ‪‬ﻌ‪‬ﺬِﺭ‪‬ﺗ‪‬ﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻔﺘﻨﺔ ﲟﻌﲎ ﺍﳌﹶﻌﺬِﺭﺓ ﻻ ﲟﻌﲎ ﺍﻟﻜﻔﺮ ﻛﻤـﺎ ﻗﻴـﻞ ﻷﻥﹼ ﻗـﻮﳍﻢ ﴿ﻭﺍﷲ ﺭﺑ‪‬ﻨـﺎ‪...‬ﺇﱁ﴾ ﻟـﻴﺲ ﺑﻜﻔـﺮ‬ ‫)‪(٦‬‬
‫ﻓﻴﺤﺘﺎﺝ‪ ‬ﺇﱃ ﺍﶈﺬﻭﻑ ﺃﻱ ½ﻋﺎﻗﺒﺔﹸ ﺍﻟﻜﻔﺮ¼ ﻭﻫﻮ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻓﻼ ﺑﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﺘﻨﺔﹸ ﲟﻌﲎ ﺍﳌﹶﻌﺬِﺭﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻗﻮﳍﻢ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﴿ﺃﻥ﴾ ﻣﺼﺪﺭﻳﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﳉﺮ‪ ‬ﻧﻌﺖ‪ [‬ﺃﻱ ﺻﻔ ﹲﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺍﻟﻨﺼﺐِ ﻧﺪﺍﺀً¼ ﺃﻱ ﻭﺍﷲِ ﻳ‪‬ﺎ ﺭ‪‬ﺑ‪‬ﻨﺎ‪) .‬ﻧﺴﻔﻲ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻩ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻣﺎ﴾ ﻣﻮﺻﻮﻟﺔ ﻭﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻑ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺘﻤﻊ ﺇﻟﻴﻚ‪ ﴾...‬ﺇﱁ[ ﻗﺎﻝ ﺍﻟﻜﻠﱯ‪ :‬ﺍﺟﺘﻤﻊ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻭﺃﺑﻮ ﺟﻬﻞ ﻭﺍﻟﻮﻟﻴﺪ ﺍﺑﻦ ﺍﳌﻐﲑﺓ ﻭﺍﻟﻨﻀﺮ ﺑﻦ ﺍﳊـﺎﺭﺙ‬
‫‪Å‬‬
‫‪111‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ان﴾ ﻻ)‪ ﴿ (١‬ﻔ َْﻘ ُ ْـﻮہُ﴾ ﻳﻔﻬﻤـﻮا اﻟﻘـﺮآن ﴿ َو َذاﻧ ِ ِ ْـﻢ َو ْ ً اؕ﴾ ﺻـﻤﻤﺎ ﻓـﻼ‬ ‫ﻛﻨﺔ﴾ أﻏﻄﻴـﺔ ﻟ ـ﴿ َ ْ‬‫ﻗﻠﻮﺑ ِ ِ ْﻢ َ ِ ً‬ ‫ﻗـﺮأت ﴿ َ َ َ ْ َ‬
‫وﺟﻌﻠﻨﺎ َﻋ ٰ ُ ُ ْ‬
‫ﻳﻦ َﻛـ َ ُ وا ِ ْ‬
‫ان﴾ ﻣـﺎ)‪ۤ َ ٰ ﴿ (٣‬‬
‫ـﺬا﴾‬ ‫اﻟﺬ ْ َ‬ ‫ﻳﺠﺪﻟﻮﻧ َ َ َ ُ ْ ُ‬
‫ﻘﻮل ِ‬ ‫اذا َ ٓ ُ ْ َ‬
‫ﺟﺎءوک ُ ٰ ِ ُ ْ‬ ‫ﺣﱴ ِ َ‬
‫ﻳﺆﻣﻨﻮا ﺑ ِ َ ﺎؕ ۤ‬ ‫ﻳﺮوا ُﻞ َ ٍ‬
‫ﻳﺔ ﻻ ُ ْ ِ ُ ْ‬ ‫ان َ ْ‬‫ﻳﺴﻤﻌﻮﻧﻪ ﲰﺎع ﻗﺒﻮل ﴿ َو ِ ْ‬
‫)‪(٢‬‬
‫َ‬
‫اﻻوﻟ ِ ْ َ ﴿‪ ﴾﴾۲۵‬ﻛﺎﻷﺿﺎﺣﻴﻚ واﻷﻋﺎﺟﻴﺐ‪ ،‬ﲨﻊ أﺳـﻄﻮرة ﺑﺎﻟـﻀﻢ ﴿ َو ُ ْـﻢ َﻳﻨْ َ ْ َ‬
‫ـﻮن﴾ اﻟﻨـﺎس‬ ‫اﺳﺎﻃِ ْ ُ﴾ أﻛﺎذﻳﺐ ﴿ ْ َ‬ ‫اﻟﻘﺮآن ﴿ ِ ۤ‬
‫اﻻ َ َ‬
‫ﻋﻨ ُ﴾ ﻓﻼ ﻳﺆﻣﻨﻮن ﺑﻪ‪ ،‬وﻗﻴﻞ ‪ :‬ﻧﺰﻟﺖ ﰲ أﰊ‬ ‫ﻳﻨـﻮن﴾ ﻳﺘﺒﺎﻋﺪون ﴿ َ ْ‬ ‫َ‬
‫َ ْٔ َ‬‫ْ‬ ‫و‬
‫َ‬ ‫﴿‬ ‫)‪(٤‬‬
‫﴿ َﻋﻨْ ُ﴾ ﻋﻦ اﺗﺒﺎع اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ ﺳﻠﻢ‬
‫? ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺃﻭ ﺍﻟﻘﺮﺁﻥ‪١٢.‬‬
‫ﻔﺴ ُ ْﻢ﴾ ﻷن ﺿﺮره ﻋﻠﻴﻬﻢ ﴿ َ َ‬
‫وﻣﺎ‬ ‫اﻻ َا ْ ُ َ‬ ‫ان﴾ ﻣﺎ ﴿ﻳ ْ ِ ُ ْ َ‬
‫ﻠﻜﻮن﴾ ﺑﺎﻟﻨﺄي ﻋﻨﻪ ﴿ ِ ۤ‬ ‫ﻃﺎﻟﺐ ﻛﺎن ﻳﻨ ﻋﻦ أذاه وﻻ ﻳﺆﻣﻦ ﺑﻪ ﴿ َو ِ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫وﻟﻮ َﺗﺮي﴾)‪ (٨‬ﻳﺎ ﳏﻤﺪ ‪...............................................................‬‬ ‫ﺸﻌﺮون ﴿‪ ﴾﴾۲۶‬ﺑﺬﻟﻚ ﴿ َ َ ْ‬

‫)‪(٧‬‬
‫َ ْ ُ ُْ َ‬

‫ﻭﻋﺘﺒﺔ ﻭﺷﻴﺒﺔ ﺍﺑﻨﺎ ﺭﺑﻴﻌﺔ ﻭﺃﻣﻴﺔ ﺑﻦ ﺧﻠﻒ ﻭﺍﳊﺎﺭﺙ ﺑﻦ ﻋﺎﻣﺮ ﻳﺴﺘﻤﻌﻮﻥ ﺍﻟﻘﺮﺁﻥﹶ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﻟﻠﻨ‪‬ﻀ‪‬ﺮ ﻳﺎ ﺃﺑﺎ ﻗﺘﻴﺒﺔ ﻣﺎ ﻳﻘﻮﻝ ﳏﻤ‪‬ﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﹼﻢ؟ ﻗﺎﻝ ﻣﺎ ﺃﹶﺩﺭِﻱ ﻣﺎ ﻳﻘﻮﻝ ﻏﲑ‪ ‬ﺃﹶﻧ‪‬ﻲ ﺃﹶﺭ‪‬ﺍﻩ ﻳ‪‬ﺤﺮ‪‬ﻙ ﻟﺴﺎﻧ‪‬ﻪ ﻭﻳﻘﻮﻝ ﺃﺳﺎﻃﲑ‪ ‬ﺍﻷﻭ‪‬ﻟﲔ ﻣﺜﻞﹶ ﻣﺎ ﻛﻨﺖ‪ ‬ﺃﹸﺣﺪ‪‬ﺛﻜﻢ ﻋﻦ ﺍﻟﻘﹸﺮﻭﻥ ﺍﳌﺎﺿﻴﺔ ﻭﻛﺎﻥ‬
‫ﺍﻟﻨ‪‬ﻀ‪‬ﺮ‪ ‬ﻛﺜﲑ‪ ‬ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻘﺮﻭﻥ ﺍﳌﺎﺿﻴﺔ ﻭﺃﺧﺒﺎﺭِﻫﺎ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﺇﱐ ﺃﹶﺭﻯ ﺑﻌﺾ‪ ‬ﻣﺎ ﻳﻘﻮﻝ ﺣﻘ‪‬ﺎ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺟ‪‬ﻬ‪‬ـﻞ ﻛﹶـﻼﹼ ﻻ ﺗ‪‬ﻘِـﺮ‪‬‬
‫ﺑﺸﻲﺀ ﻣِﻦ ﻫﺬﺍ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ‪ :‬ﻟﹶﻠﻤﻮﺕ‪ ‬ﺃﹶﻫﻮﻥﹸ ﻋﻠﻴﻨﺎ ﻣِﻦ ﻫﺬﺍ‪ ،‬ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ‪﴿ :‬ﻭ‪‬ﻣِﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻣ‪‬ﻦ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻤِﻊ‪ ‬ﺇِﻟﹶﻴ‪‬ﻚ‪ ﴾‬ﺃﻱ‪ :‬ﺇﱃ ﻛﻼﻣِﻚ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟـ﴿ﺃﻥ﴾ ﻻ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻣﻔﻌﻮ ﹲﻝ ﻣ‪‬ﻦ ﺃﹶﺟ‪‬ﻠِﻪ ﻋﻠﻰ ﺣﺬﻑِ ½ﻻ¼‪) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﲢﺖ ﺁﻳﺔ‪] (١٧٦:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤﺎﻉ‪ ‬ﻗﹸﺒﻮﻝٍ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺣ‪‬ﻮ‪‬ﺍﺳ‪‬ﻬﻢ ﱂ ﺗﻜﻦ ﻣ‪ ‬ﺆﻭ‪‬ﹶﻓﺔﹰ ﻓﻜﻴﻒ ﻛـﺎﻧﻮﺍ ﻻ ﻳ‪‬ـﺴﻤ‪‬ﻌﻮﻥ ﺍﳊـﻖ‪‬؟ ﻓـﺪ‪‬ﻓﹶﻊ‪ ‬ﺑـﺄﻧ‪‬ﻬﻢ ﻻ‬ ‫)‪(٢‬‬
‫ﻳ‪‬ﺴﻤ‪‬ﻌ‪‬ﻮﻥ ﺳ‪‬ﻤﺎﻉ ﻗﹸﺒﻮﻝٍ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺇِﻥﹾ﴾ ﻧﺎﻓﻴﺔ ﲟﻌﲎ ½ﻣﺎ¼‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻟﻨﺴﺎﺀ ﲢﺖ ﺁﻳﺔ‪] .(١١٧:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﻴﻞ‪ :‬ﻧﺰﻟﺖ ﰲ ﺃﰊ ﻃﺎﻟﺐ‪ ...‬ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻭﻫ‪‬ﻢ ﻳ‪‬ﻨ‪‬ﻬ‪‬ﻮﻥﹶ ﻋﻨﻪ﴾ ﻧ‪‬ﺰﻟـﺖ‪ ‬ﰲ ﻋﻤ‪‬ـﻪ ﺃﰊ ﻃﺎﻟـﺐ‪ ،‬ﻭﻫـﻮ ﻗـﻮﻝ ﺍﺑـﻦ‬ ‫)‪(٥‬‬
‫ﻋﺒ‪‬ﺎﺱ ﻭﻋﻤﺮﻭ ﺑﻦ ﺩﻳﻨﺎﺭ ﻭﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ‪ ،‬ﻭﺍﻟﻘﺎﺋﻞ ﺑﺄ‪‬ﺎ ﻧﺰﻟﺖ ﰲ ﺍﳌﺸﺮﻛﲔ ﻛﻤﺎ ﻗﺮ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ ﲨﺎﻋـﺔﹲ؛ ﻣﻨـﻬﻢ ﺍﻟﻜﻠـﱯ ﻭﺍﳊـﺴﻦ‪،‬‬
‫ﻭﺍﻟﻨﻬﻲ‪ ‬ﻋﻨﻪ ﻋﻠﻴﻪ ﻧ‪‬ﻬﻲ‪ ‬ﻋﻦ ﺗﻌﻈﻴﻤِﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﻭ‪‬ﻝ ﻋﻦ ﲢﻘﲑِﻩ ﻭﺟ‪‬ﻤﻊ‪ ‬ﺍﻟﻀﻤﲑ ﻻﺳﺘﻌﻈﺎﻡ ﻓﻌﻠِﻪ‪ ،‬ﻭﻻ ﻳ‪‬ﺨﻔٰﻰ ﻋﻠﻰ ﺍﻟﻨﺎﻇﺮ ﰲ ﺍﻵﻳـﺎﺕ ﺃﻥﹼ‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭ‪‬ﻝﹶ ﻗﺎﻟﻪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻭﺫﻟﻚ ﺃﻥﹼ ﲨﻴﻊ‪ ‬ﺍﻵﻳﺎﺕِ ﺍﳌﺘﻘﺪ‪‬ﻣﺔِ ﰲ ﺫﹶﻡ‪ ‬ﻃﺮﻳﻘﺘِﻬﻢ ﻓﻜﺬﻟﻚ ﻳ‪‬ﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻟﹸﻪ ﴿ﻭﻫ‪‬ﻢ ﻳ‪‬ﻨ‪‬ﻬ‪‬ـﻮﻥ ﻋﻨـﻪ﴾‬
‫ﳏﻤﻮﻻﹰ ﻋﻠﻰ ﺃﻣﺮ ﻣﺬﻣﻮﻡ‪ ،‬ﻭﺇﺫﺍ ﺣ‪‬ﻤ‪‬ﻠﻨﺎﻩ ﻋﻠﻰ ﺃﻥﹼ ﺃﺑﺎ ﻃﺎﻟﺐ ﻛﺎﻥ ﻳ‪‬ﻨﻬٰﻰ ﻋﻦ ﺇﻳﺬﺍﺋﻪ ﻟﹶﻤ‪‬ﺎ ﺣ‪‬ﺼﻞ ﻫﺬﺍ ﺍﻟﻨﻈﻢ‪ ،‬ﻭﺃﻳﻀﺎﹰ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﺑﻌﺪ‪ ‬ﺫﻟﻚ‬
‫﴿ﻭﺇِﻥﹾ ﻳ‪‬ﻬﻠِﻜﹸﻮﻥ ﺇﻻﹼ ﺃﹶﻧﻔﹸﺴ‪‬ﻬﻢ﴾ ﻳﻌﲏ ﺑﻪ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﺫِﻛﺮ‪‬ﻩ ﻭﻻ ﻳ‪‬ﻠﻴﻖ ﺫﻟﻚ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺃﺫﻳﺘِﻪ ﻷﻥﹼ ﺫﻟﻚ ﺣ‪‬ﺴ‪‬ﻦ‪ ‬ﻻ ﻳ‪‬ﻮﺟِﺐ‪ ‬ﺍﳍﹶﻼﻙ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﻗﺪ ﻣﺮ‪ ‬ﻭﺟ‪‬ﻬﻪ ﺁﻧِﻔﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺬﻟﻚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻟﻮ ﺗﺮﻯ‪ ﴾...‬ﺇﱁ[ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺫﻟﻚ ﺣﻜﺎﻳﺔﹸ ﻣﺎ ﺳﻴ‪‬ﻘﹶﻊ‪ ‬ﻣﻦ ﺍﻟﻜﻔﹼﺎﺭ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔ ﻭﺗﺴﻠﻴ ﹲﺔ ﻟﻠـﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻭﺃﺻـﺤﺎﺑِﻪ‬ ‫)‪(٨‬‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ‪ .‬ﺇﻥ ﻗﻠﺖ‪ ‬ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﱂ ﻳﻄﱠﻠﻊ ﻋﻠﻰ ﺫﻟﻚ ﻣ‪‬ﻊ‪ ‬ﺃﻧـﻪ ﱂ ﻳ‪‬ﺨـﺮ‪‬ﺝ ﻣـﻦ ﺍﻟـﺪﻧﻴﺎ ﺣـﱴ ﺃﹶﺣـﺎﻁﹶ‬
‫‪Å‬‬
‫‪112‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ـﻦ‬ ‫وﻧﻜُـ ْ ُ‬
‫ـﻮن ِﻣـ َ‬ ‫رﺑﻨــﺎ َ َ‬
‫ـﺬب ِﺑﺎٰﻳ ٰــﺖِ َ َ‬ ‫وﻻ ُ َ‬
‫ﻧﻜـ ُ‬ ‫وﻗﻔـ ْـﻮا﴾ ﻋﺮﺿـﻮا ﴿ َﻋ َ اﻟﻨــﺎرِ َ َﻓﻘـ ُ ْ‬
‫ـﺎﻟﻮا ﻳَ ـﺎ﴾ ﻟﻠﺘﻨﺒﻴــﻪ ﴿ َﻟ ْ َ َﻨــﺎ ﻧ ُـ َـﺮد﴾ إﱃ اﻟــﺪﻧﻴﺎ)‪َ َ ﴿ (٢‬‬ ‫﴿ا ِ ْذ ُ ِ ُ‬
‫)‪(١‬‬

‫اﻟﻤﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۲۷‬ﺑﺮﻓﻊ اﻟﻔﻌﻠﲔ)‪ (٣‬اﺳﺘﺌﻨﺎﻓﺎ وﻧﺼﺒﻬﻤﺎ ﰲ ﺟﻮاب اﻟﺘﻤﲎ‪ ،‬ورﻓﻊ اﻷول وﻧﺼﺐ اﻟﺜﺎﱐ‪ ،‬وﺟﻮاب ½ﻟﻮ¼ ﻟﺮأﻳﺖ أﻣﺮا‬ ‫ُْْ ِ‬

‫ﻳﺨﻔﻮن ِ ْ‬
‫ﻣﻦ‬ ‫ﺑﺪا﴾ ﻇﻬﺮ ﴿ َﻟ ُ ْﻢ ﻣﺎ َ ُ ْ‬
‫ﺎﻧﻮا ُ ْ ُ ْ َ‬ ‫ﺑﻞ﴾ ﻟﻺﺿﺮاب ﻋﻦ إرادة اﻹﳝﺎن اﳌﻔﻬﻮم ﻣﻦ اﻟﺘﻤﲏ﴿ َ َ‬ ‫ﻋﻈﻴﻤﺎ ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ ‪ْ َ ﴿ :‬‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ردوا﴾ إﱃ اﻟﺪﻧﻴﺎ ﻓﺮﺿﺎ‬ ‫ﻗﺒﻞؕ﴾ ﻳﻜﺘﻤﻮن ﺑﻘﻮﳍﻢ ﴿َواﷲِ َرﺑَﻨﺎ َﻣﺎ ُﻛﻨﺎ ُﻣ ْ ِ ﻛ ِ ْ َ ﴾ ﺑﺸﻬﺎدة ﺟﻮارﺣﻬﻢ ﻓﺘﻤﻨﻮا ذﻟﻚ ﴿ َ َ ْ‬
‫وﻟﻮ ُ ْ‬ ‫َْ ُ‬
‫)‪(٦‬‬

‫وﻗﺎﻟﻮا﴾ أي ﻣﻨﻜﺮو اﻟﺒﻌﺚ ﴿ ِ ْ‬

‫ان﴾ ﻣﺎ‬ ‫ﺑﺎﻹﳝﺎن‪ُ َ َ ﴿ (٧‬‬ ‫ﻟﻌﺎدوا ِ َﻟﻤﺎ ﻧ ُ ُ ْﻮا َﻋﻨْ ُ﴾ ﻣﻦ اﻟﺸﺮك ﴿ َو ِاﻧ ُ ْﻢ ٰ ِ ُ ْ َ‬
‫َﻜﺬﺑﻮن ﴿‪ ﴾﴾۲۸‬ﰲ وﻋﺪﻫﻢ‬ ‫﴿َ َ ُْ‬
‫)‬

‫ﺑِﻮﻗﺎﺋﻊ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺃﹸﺟﻴﺐ‪ ‬ﺑﺄﻥﹼ ﻫﺬﺍ ﻗﹶﺒﻞﹶ ﺇﻋﻼﻡِ ﺍﷲ ﻋﺰ‪‬ﻭﺟﻞﹼ ﻟﻪ ﺑﺎﻵﺧﺮﺓ‪ ،‬ﻭﺃﺟﻴﺐ‪ ‬ﺃﻳﻀﺎﹰ ﺑﺄﻥﹼ ﺍﳋﻄﺎﺏ‪ ‬ﻟﻪ ﻭﺍﳌﺮﺍﺩ‪ ‬ﻏﲑ‪‬ﻩ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﺮِﺿ‪‬ﻮﺍ[ ﺇﳕﺎ ﻓﺴ‪‬ﺮ ﺑﻪ ﻻﺳﺘﺤﺎﻟﺔ ﺣﻘﻴﻘﺔِ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻓﺄﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﻟﻮﻗﻮﻑ ﳎﺎﺯ ﻋﻦ ﺍﻟﻌ‪‬ﺮﺽ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﱃ ﺍﻟﺪﻧﻴﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻣﺘﻌﻠﱢﻖ ﴿ﻧ‪‬ﺮ‪‬ﺩ‪ ﴾‬ﻣﻘﺪ‪‬ﺭ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺮﻓﻊ ﺍﻟﻔﻌﻠﹶﲔ‪ ...‬ﺇﱁ[ ﺃﻱ ﻭﺍﻗﻊ‪ ‬ﰲ ﺟﻮﺍﺏ ﺳ‪‬ﺆ‪‬ﺍﻝ ﻣﻘﺪ‪‬ﺭ ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﻣـﺎ ﺫﺍ ﺗ‪‬ﻔﻌﻠـﻮﻥ ﻟﹶـﻮ ﺭ‪‬ﺩِﺩﰎ؟‪ ،‬ﻓﻘﻮﻟﹸـﻪ ﴿ﻭﻻ ﻧ‪‬ﻜﹶـﺬﱢﺏ﴾ ﺧ‪‬ﺒ‪‬ـﺮ‬ ‫)‪(٣‬‬
‫ﺑﻌـﺪ ﻭﺍﻭ‬ ‫ﺏ¼‪ ،‬ﻭﻛﺬﺍ ﻗﻮﻟﹸﻪ ﴿ﻭﻧ‪‬ﻜﹸﻮﻥ﴾‪ .‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺑﻨ‪‬ﺼﺒِﻬﻤﺎ ﰲ ﺟﻮﺍﺏ ﺍﻟﺘﻤﻨ‪‬ﻲ¼ ﺃﻱ ﺑـ½ﺃﹶﻥﹾ¼‬ ‫ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ½ﻭﳓﻦ ﻻ ﻧ‪‬ﻜﺬﱢ ‪‬‬
‫ﺍﳌﹶﻌﻴ‪‬ﺔ‪ ،‬ﻭ½ﺃﹶﻥﹾ¼ ﻭﻣﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﰲ ﺗﺄﻭﻳﻞ ﻣﺼﺪﺭٍ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﺼﺪﺭٍ ﻣ‪‬ﺼِﻴﺪٍ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻭﺗﻘـﺪﻳﺮ‪ ‬ﺍﻟﻜـﻼﻡ ½ﻓﻘـﺎﻟﻮﺍ ﻧ‪‬ﺘﻤﻨ‪‬ـﻰ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻋﻠﻰ ﺍﷲ ﺭ‪‬ﺩ‪‬ﻧﺎ ﻣﻊ‪ ‬ﻋ‪‬ﺪ‪‬ﻡِ ﺗﻜﺬﻳﺐ ﻣﻨ‪‬ﺎ ﻭﺣﺼﻮﻝِ ﺇﳝﺎ ٍﻥ¼‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺭﻓـﻊِ ﺍﻷﻭ‪‬ﻝِ¼ ﺃﻱ ﻋﻠـﻰ ﺍﻻﺳـﺘﺌﻨﺎﻑ‪ .‬ﻭﻗﻮﻟﹸـﻪ ½ﻭﻧـﺼﺐِ ﺍﻟﺜـﺎﱐ¼ ﺃﻱ‬
‫ﺑـ½ﺃﻥ¼ ﻣﻀﻤﺮﺓٍ ﻭﺟﻮﺑﺎﹰ ﺑﻌﺪ ﻭﺍﻭ ﺍﳌﻌﻴﺔ ﰲ ﺟﻮﺍﺏ ﺍﻟﺘﻤﻨ‪‬ﻲ‪ ،‬ﻭ½ﺃﻥ¼ ﻭﻣﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﰲ ﺗﺄﻭﻳﻞ ﻣﺼﺪﺭٍ ﻣﻌﻄـﻮﻑٍ ﻋﻠـﻰ ﻣـﺼﺪﺭٍ ﻣ‪‬ـﺼِﻴﺪٍ‬
‫ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺗﻘﺪﻳﺮﻩ ﻧ‪‬ﺘ‪‬ﻤ‪‬ﻨ‪‬ﻰ ﻋﻠـﻰ ﺍﷲ ﺭ‪‬ﺩ‪‬ﻧـﺎ ﻣ‪‬ـﻊ‪ ‬ﻛﻮﻧِﻨـﺎ ﻣِـﻦ ﺍﳌـﺆﻣﻨﲔ‪ ،‬ﻭﲨﻠـﺔﹸ ﴿ﻭﻻ ﻧ‪‬ﻜﹶـﺬﱢﺏ﴾ ﻣﻌﺘﺮﺿـ ﹲﺔ ﺑـﲔ ﺍﳌﻌﻄـﻮﻑ‬
‫ﺕ ﺛﻼﺙﹲ ﻭﻛﻠﱡﻬﺎ ﺳ‪‬ﺒﻌﻴ‪‬ﺔ‪) .‬ﺻﺎﻭﻱ(‬‫ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﻓﻬﺬﻩ ﻗﺮﺍﺀﺍ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﹶﺮﺃﻳﺖ‪ ‬ﺃﹶﻣﺮﺍﹰ ﻋﻈﻴﻤﺎﹰ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺟﻮﺍﺏ ﴿ﻟﻮ﴾ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻺﺿﺮﺍﺏ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﻹﳝﺎﻥ‪ ...‬ﺇﱁ[ ﻳﻌﲏ ﺃﻥﹼ ﴿ﺑﻞ﴾ ﻫﻨﺎ ﻟﻴﺴﺖ ﻟﻼﻧﺘﻘﺎﻝ ﺑﻞ ﻹﺑﻄﺎﻝِ ﻛﻼﻡِ ﺍﻟﻜﹶﻔﹶﺮ‪‬ﺓِ ﺃﻱ ﻟﻴﺲ ﺍﻷﻣﺮ‪‬‬ ‫)‪(٥‬‬
‫ﻛﻤﺎ ﻗﺎﻟﻮﻩ ﻣِﻦ ﺃ‪‬ﻢ ﻟﻮ ﺭ‪‬ﺩ‪‬ﻭﺍ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻵﻣ‪‬ﻨﻮﺍ ﻳﻌﲏ ﺃﻥﹼ ﺍﻟﺘﻤﻨ‪‬ﻲ‪ ‬ﺍﻟﻮﺍﻗﻊ‪ ‬ﻣﻨﻪ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔ ﻟﻴﺲ ﻷَﺟ‪‬ﻞِ ﻛﻮﻧِﻬﻢ ﺭﺍﻏِﺒِﲔ ﰲ ﺍﻹﳝـﺎﻥ‬
‫ﺑﻞ ﻷَﺟ‪‬ﻞِ ﺧﻮﻓِﻬﻢ ﻣِﻦ ﺍﻟﻌِﻘﺎﺏِ ﺍﻟﺬﻱ ﺷ‪‬ﺎﻫ‪‬ﺪ‪‬ﻭﻩ‪ ،‬ﻓﺈ‪‬ﻢ ﳌﹼﺎ ﻗﺎﻟﻮﺍ ½ﻳﺎ ﻟﻴﺘﻨﺎ ﻧﻜﻮﻥﹸ ﻛﺬﺍ¼ ﻓﻜﺄ‪‬ﻢ ﻗﺎﻟﻮﺍ ½ﺭ‪‬ﺩ‪‬ﻧﺎ ﻷَﺟ‪‬ﻞِ ﺫﻟﻚ¼ ﻓﺄﹶﺑﻄﻞﹶ‬
‫ﺍﷲُ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ‬ﺍﻟﻀﻤﲏ‪ ‬ﳍﻢ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺷﻴﺦ ﺯﺍﺩﻩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺸﻬﺎﺩﺓ ﺟ‪‬ﻮﺍﺭِﺣِﻬﻢ[ ﻣﺘﻌﻠﱢﻖ ﺑِـ﴿ﺑ‪‬ﺪ‪‬ﺍ﴾ ﻭﺍﻟﺒﺎﺀ ﺳﺒﺒﻴﺔ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻓﺘﻤﻨ‪‬ﻮﺍ ﺫﻟﻚ¼ ﺃﻱ ﺍﻹﳝﺎﻥﹶ ﺿ‪‬ـﺠ‪‬ﺮﺍﹰ ﻻ ﳏﺒ‪‬ـﺔﹰ ﻭﺇﺭﺍﺩﺓﹰ ﻟـﻪ‪ .‬ﻓـﺎﻟﺘﻤﻨ‪‬ﻲ‬ ‫)‪(٦‬‬
‫ﺍﻟﺬﻱ ﺍﺳﺘ‪‬ﻨ‪‬ﺘ‪‬ﺠ‪‬ﻪ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﻣﻦ ﺍﻟﺘﻘﺮﻳﺮ ﻗﺒﻠﹶﻪ ﻏﲑ‪ ‬ﺍﻟﺘﻤﻨ‪‬ﻲ ﺍﻟﺬﻱ ﺃﹶﺑﻄﹶﻠﻪ ﺍﻹﺿﺮﺍﺏ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﻭ‪‬ﻋﺪِﻫﻢ ﺑﺎﻹﳝﺎﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻗﻴﻞ ﺇﻥﹼ ﺍﻟﺘﻤﻨ‪‬ﻲ ﺇﻧـﺸﺎﺀ ﻭﺍﻹﻧـﺸﺎﺀ ﻻ ﻳ‪‬ﺤﺘﻤـﻞ ﺍﻟـﺼﺪﻕ‪ ‬ﻭﺍﻟﻜﹶـﺬِﺏ‪ ‬ﻓﻜﻴـﻒ ﻗـﺎﻝ‬ ‫)‪(٧‬‬
‫﴿ﻭﺇ‪‬ﻢ ﻟﹶﻜٰﺬﺑﻮﻥ﴾؟ ﻭﻭﺟﻪ‪ ‬ﺍﻟﺪﻓﻊ ﺃ‪‬ﻢ ﻛﺎﺫﺑﻮﻥ ﰲ ﻭ‪‬ﻋﺪِﻫﻢ ﺍﻟﺬﻱ ﺑﻌﻀ‪‬ﻪ ﺍﻟﺘﻤﻨ‪‬ﻲ ﻛﻤﺎ ﺗﻘﻮﻝ ½ﻟﻴﺖ‪ ‬ﱄ ﻣﺎﻻﹰ ﻓﺄﹸﺣ‪‬ﺴِﻦ‪ ‬ﺇﻟﻴﻚ¼‪ ،‬ﻓﻠﻮ ﺭ‪‬ﺯﻕ‬
‫ﻣﺎﻻﹰ ﻭﱂ ﻳ‪‬ﺤﺴﻦ ﺇﻟﻴﻪ ﻗﻴﻞ ﺇﻧﻪ ﻛﺬﺏ ﻋﻠﻴﻪ ﻭﺻﺢ‪ ‬ﺃﻥ ﻳ‪‬ﻮﺻ‪‬ﻒ‪ ‬ﺑﺄﻧﻪ ﻛﺎﺫﺏ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫وﻗﻔﻮا﴾ ﻋﺮﺿﻮا)‪َ ﴿ (٣‬ﻋ ٰ َرﺑ ِ ْﻢؕ﴾ ﻟﺮأﻳﺖ‬ ‫وﻟﻮ َﺗﺮي ا ِ ْذ ُ ِ ُ ْ‬
‫ﺑﻤﺒﻌﻮﺛ ِ ْ َ ﴿‪ْ َ َ ﴿ ﴾﴾۲۹‬‬ ‫ﻧﺤﻦ ِ َ ْ ُ ْ‬ ‫اﻟﺪﻧﻴﺎ َ َ‬
‫وﻣﺎ َ ْ ُ‬ ‫ﺣﻴﺎﺗﻨﺎ ْ َ‬ ‫﴿ ِ َ ﴾ أي اﳊﻴﺎة ﴿ ِاﻻ َ َ ُ َ‬
‫)‪(٤‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺑﺎﻟﺤﻖؕ َﻗـ ُ ْ‬
‫ـﺎﻟﻮا َﺑ ٰ‬ ‫ـﻴﺲ ٰـ َـﺬا﴾ اﻟﺒﻌــﺚ واﳊــﺴﺎب ﴿ ِ ْ َ‬ ‫ـﺎل﴾ ﳍــﻢ ﻋ ـ ﻟــﺴﺎن اﳌﻼﺋﻜــﺔ ﺗﻮﺑﻴﺨــﺎ ﴿ َ َاﻟـ ْ َ‬ ‫أﻣ ـﺮا ﻋﻈﻴﻤــﺎ ﴿ َﻗـ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫اﷲؕ﴾‬ ‫ﻛﺬﺑﻮا ِ ِ َ ٓ ِ‬
‫ﺑﻠﻘﺎء ِ‬ ‫ﻳﻦ َ ُ ْ‬ ‫اﻟﺬ ْ َ‬ ‫ون ﴿‪ ﴾﴾۳۰‬ﺑﻪ ﰲ اﻟﺪﻧﻴﺎ ﴿ َ ْ‬
‫ﻗﺪ َﺧ ِ َ ِ‬ ‫اﻟﻌﺬاب ِ َﺑﻤﺎ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ َﺗﻜْ ُ ُ ْ َ‬ ‫ورﺑﻨﺎؕ﴾ إﻧﻪ ﳊﻖ ﴿ َ َ‬
‫ﻗﺎل َ ُ ْ ُ‬
‫ﻓﺬوﻗﻮا ْ َ َ َ‬ ‫ﻉ‬
‫ﻉ‬

‫ََ َ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬

‫ﻳﺤـ ْ َ َ َﺗﻨﺎ﴾ ﻫـﻲ ﺷــﺪة‬ ‫ﻐﺘـﺔ﴾ ﻓﺠــﺄة ﴿ َ ُ ْ‬

‫ﻗـﺎﻟﻮا ٰ َ‬ ‫َُ‬
‫اﻟـﺴﺎﻋﺔ﴾ اﻟﻘﻴﺎﻣـﺔ ﴿ َ ْ َ ً‬ ‫اذا َ ٓ َ ْ‬
‫ﺟـﺎءﺗ ُ ُﻢ‬ ‫ﺑﺎﻟﺒﻌـﺚ)‪ّٰۤ ﴿ (١١‬‬
‫ﺣـﱴ﴾ ﻏﺎﻳـﺔ ﻟﻠﺘﻜــﺬﻳﺐ)‪َ ِ ﴿ (١٢‬‬ ‫َ‬
‫اوزار ُ ْﻢ َﻋ ٰ‬ ‫ﻓﻴ َ ﺎ﴾ أي اﻟﺪﻧﻴﺎ ﴿ َو ُ ْﻢ َ ْ ِ ُ ْ َ‬
‫ﻳﺤﻤﻠﻮن َ ْ َ َ‬ ‫اﻟﺘﺄﻟﻢ ‪ ،‬وﻧﺪاؤﻫﺎ ﳎﺎز أي ﻫﺬا أواﻧﻚ ﻓﺎﺣﻀﺮي ﴿ َﻋ ٰ َﻣﺎ َ ْ َ‬
‫ﻃﻨﺎ﴾ ﻗﺼﺮﻧﺎ ﴿ ِ ْ‬
‫)‪(١٣‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻗﺎﻟﻮﺍ ﺇﻥ ﻫﻲ﴾[ ﻋﻄﻒ ﻋﻠﻰ ½ﻋﺎﺩ‪‬ﻭﺍ¼‪ ،‬ﺩﺍﺧﻞ ﰲ ﺣ‪‬ﻴ‪‬ﺰ ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺍﳌﻌﲎ ½ﻟﻮ ﺭ‪‬ﺩ‪‬ﻭﺍ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻟﹶﻌ‪‬ﺎﺩ‪‬ﻭﺍ ﳌﺎ ﻧ‪‬ﻬﻮﺍ ﻋﻨﻪ ﻭﻗـﺎﻟﻮﺍ‬ ‫)‪(١‬‬
‫ﺇﻥ ﻫﻲ‪ ...‬ﺇﱁ¼‪ ،‬ﻟﻜﻦ‪ ‬ﺍﳌﺘﺒﺎﺩﺭ‪ ‬ﻣِﻦ ﺻ‪‬ﻨﻴﻊِ ﺍﳌﻔﺴ‪‬ﺮ ﺃﻥﹼ ﻫﺬﺍ ﻛﻼﻡ‪ ‬ﻣﺴﺘﺄﻧِﻒ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇﻥ ﻫﻲ ﺇ ﹼﻻ ﺣﻴﺎﺗ‪‬ﻨﺎ﴾[ ﴿ﺇِﻥﹾ﴾ ﻧﺎﻓﻴﺔ ﻭﻫﻲ ﻣﺒﺘﺪﺃ ﻭ﴿ﺣﻴﺎﺗ‪‬ﻨﺎ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻫﺎ ﺃﻱ ﻟﻴﺲ ﻟﻨﺎ ﺣﻴﺎ ﹲﺓ ﻏﲑ ﻫﺬﻩ ﺍﳊﻴﺎﺓِ ﺍﻟـﱵ ﳓـﻦ ﻓﻴﻬـﺎ ﰲ‬ ‫)‪(٢‬‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﳓﻦ ﲟ‪‬ﺒﻌﻮﺛِﲔ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭﱂ ﻳ‪‬ﻜﺘﻔﹸﻮﺍ ﲟﺠﺮ‪‬ﺩ ﺍﻹﺧﺒـﺎﺭ ﺑـﺬﻟﻚ ﺣـﱴ ﺃﹶﺑﺮ‪‬ﺯ‪‬ﻭﻫـﺎ ﳏـﺼﻮﺭﺓﹰ ﰲ ﻧﻔـﻲ ﻭﺇﺛﺒـﺎﺕ‪ ،‬ﻭ﴿ﻫـﻲ﴾‬
‫ﺿﻤﲑ‪ ‬ﻣﺒﻬ ‪‬ﻢ ﻳﻔﺴ‪‬ﺮﻩ ﺧﱪ‪‬ﻩ ﺃﻱ‪ :‬ﻻ ﻳ‪‬ﻌﻠﻢ ﻣﺎ ﻳﺮﺍﺩ‪ ‬ﺑﻪ ﺇﻻﹼ ﺑﺬﻛﺮ ﺧ‪‬ﺒ‪‬ﺮِﻩ ﻭﻫﻮ ﻣِﻦ ﺍﻟﻀﻤﺎﺋﺮ ﺍﻟﱵ ﻳ‪‬ﻔﺴ‪‬ﺮ‪‬ﻫﺎ ﻣﺎ ﺑﻌﺪ‪‬ﻫﺎ ﻟﻔﻈﺎﹰ ﻭﺭﺗﺒﺔﹰ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﺮِﺿ‪‬ﻮﺍ[ ﻗﺪ ﻣﺮ‪ ‬ﻭﺟﻬ‪‬ﻪ ﺁﻧِﻔﺎﹰ ﲢﺖ ﺁﻳﺔ‪] .٢٧ :‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﹶﺮ‪‬ﺃﹶﻳﺖ‪ [‬ﻗﺪ‪‬ﺭﻩ ﻟِﻤﺎ ﺫﻛﺮﻧﺎ ﺁﻧِﻔﺎﹰ ﲢﺖ ﺁﻳﺔ‪] .٢٨:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﻼﺋﻜﺔ[ ﺩ‪‬ﹶﻓﻊ‪ ‬ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﷲ ﻻ ﻳ‪‬ﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻭﻻ ﻳ‪‬ﻜﻠﱢﻤ‪‬ﻬﻢ ﻓﻜﻴﻒ ﻗﻴـﻞ ﴿ﻗـﺎﻝ ﺃﻟـﻴﺲ‪...‬ﺇﱁ﴾‪ ،‬ﻓﺄﺟـﺎﺏ‬ ‫)‪(٥‬‬
‫ﺑﺄﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﳍﻢ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﻼﺋﻜﺔ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻮﺑﻴﺨﺎً[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻮﺑﻴﺦ ﻻ ﻟﻼﺳﺘﻌﻼﻡ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺍﳌﻌﻠﻮﻡ ﻻ ﻣﻌﲎ ﻟﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﺎﻟﻮﺍ ﺑ‪‬ﻠﻰ ﻭﺭ‪‬ﺑ‪‬ﻨﺎ﴾[ ﺃﹶﻛﱠﺪ‪‬ﻭﺍ ﺍﻋﺘﺮﺍﻓﹶﻬﻢ ﺑﺎﻟﻴﻤﲔ ﺇﻇﻬﺎﺭﺍﹰ ﻟﻜﻤﺎﻝِ ﻳﻘﻴﻨﻬﻢ ﲝﻘﱢﻴﺘﻪ ﻭﺇﻳﺬﺍﻧﺎﹰ ﺑـﺼﺪﻭﺭ ﺫﻟـﻚ ﻋﻨـﻬﻢ ﻟﻠﺮﻏﺒـﺔ‬ ‫)‪(٧‬‬
‫ﻭﺍﻟﻨ‪‬ﺸﺎﻁ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﻧﻪ ﻟﹶﺤ‪‬ﻖ‪ [‬ﻧﺒ‪‬ﻪ ﺑﻪ ﻋﻠﻰ ﺃﻥﹼ ½ﺑﻠﻰ¼ ﺗ‪‬ﻘﹶﻊ‪ ‬ﺟﻮﺍﺑﺎﹰ ﻻﺳﺘﻔﻬﺎﻡٍ ﺩ‪‬ﺧ‪‬ﻞﹶ ﻋﻠﻰ ﻧ‪‬ﻔﹾﻲٍ ﻓﺘ‪‬ﻔﻴﺪ‪ ‬ﺇﺑﻄﺎﻟﹶﻪ‪ ،‬ﻓﻬﺬﺍ ﺑﻴﺎﻥﹲ ﻟِﻤ‪‬ﻔﺎﺩ ½ﺑﻠﻰ¼ ﻭﺑﻴـﺎﻥﹲ‬ ‫)‪(٨‬‬
‫ﻟﻠﻤ‪‬ﻘﺴ‪‬ﻢ ﻋﻠﻴﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﺬﹸﻭﻗﹸﻮﺍ ﺍﻟﻌﺬﺍﺏَ﴾[ ﺍﻟﻔﺎﺀ ﻟﺘﺮﺗﻴﺐ ﺍﻟﺘﻌﺬﻳﺐ ﻋﻠﻰ ﺍﻋﺘﺮﺍﻓﻬﻢ ﲝ‪‬ﻘﹼﻴﺔِ ﻣﺎ ﻛﻔﺮﻭﺍ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻜﻦ ﻻ ﻋﻠـﻰ ﺃﻥﹼ ﻣـﺪﺍﺭ ﺍﻟﺘﻌـﺬﻳﺐ‬ ‫)‪(٩‬‬
‫ﻫﻮ ﺍﻋﺘﺮﺍﻓﹸﻬﻢ ﺑﺬﻟﻚ ﺑﻞ ﻫﻮ ﻛﻔﺮ‪‬ﻫﻢ ﺍﻟﺴﺎﺑﻖ‪ ‬ﲟﺎ ﺍﻋﺘ‪‬ﺮﻓﹸﻮﺍ ﲝ‪‬ﻘﹼﻴﺘﻪ ﺍﻵﻥﹶ ﻛﻤﺎ ﻧ‪‬ﻄﻖ ﺑﻪ ﻗﻮﻟﹸﻪ ﴿ﲟﺎ ﻛﻨﺘﻢ ﺗﻜﻔﺮﻭﻥ﴾ ﺃﻱ ﺑـﺴﺒﺐ ﻛﻔـﺮِﻛﻢ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺬﻟﻚ ﺃﻭ ﺑﻜﻞﱢ ﻣﺎ ﻳ‪‬ﺠﺐ‪ ‬ﺍﻹﳝﺎﻥﹸ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺑﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺒﻌﺚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻠﻘﺎﺀ ﺍﻟﺒﻌﺚﹸ ﻭﻣﺎ ﻳ‪‬ﺘ‪‬ﺒ‪‬ﻌ‪‬ﻪ ﻷ‪‬ﻤﺎ ﻣﺘﻼﺯِﻣﺎﻥ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﻟﻠﻘﺎﺀ ﻳ‪‬ﻘﺘﻀِﻲ ﺍﻟﺼﻮﺭﺓﹶ ﻭﺍﳉِﻬﺔﹶ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻏﺎﻳ ﹲﺔ ﻟﻠﺘﻜﺬﻳﺐ[ ﺃﻱ ﻻ ﻟِ ‪‬‬
‫ﺨﺴ‪‬ﺮٍ ﻷﻥﹼ ﺧ‪‬ﺴﺮﺍﻧ‪‬ﻬﻢ ﻻ ﻏﺎﻳﺔﹶ ﻟﻪ ﺃﻱ ﻣﺎ ﺯﺍﻝ ﺑِﻬﻢ ﺍﻟﺘﻜﺬﻳﺐ‪ ‬ﺇﱃ ﺣ‪‬ﺴﺮﺗِﻬﻢ ﻭﻗﺖ‪ ‬ﻣ‪‬ﺠِﻲ‪‬ﺀِ ﺍﻟﺴﺎﻋﺔ‪) .‬ﻛﺮﺧﻲ(‬
‫)‪ (١٣‬ﻗﻮﻟﻪ‪] :‬ﻫﻲ ﺷ ‪‬ﺪﺓﹸ ﺍﻟﺘﺄﻟﱡﻢ[ ﺃﻱ ﺷﺪ‪‬ﺓ ﺍﻟﺘﻠﻬ‪‬ﻒ ﻭﺍﻟﺘﺤﺴ‪‬ﺮ ﻋﻠﻰ ﻣﺎ ﻓﺎﺕ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻓﹶﺎﺣ‪‬ﻀ‪‬ﺮِﻱ¼ ﻟﻴﺲ ﺍﻟﻘﺼﺪ‪ ‬ﻃﻠﺐ‪ ‬ﺣﻀﻮﺭِﻫﺎ ﺑﻞ ﺍﻻﻋﺘـﺮﺍﻑ‪‬‬
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‫‪114‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫?ﺃﻱ ﺍﻷﻭﺯﺍﺭ‪١٢ .‬‬
‫اﻻﺳﺎء﴾ ﺑﺌﺲ ﴿ َﻣﺎ َ ِ ُ ْ َ‬
‫ﻳﺰرون﴿‪﴾﴾۳۱‬‬ ‫ُﻇ ُ ْﻮ ِر ِ ْﻢؕ﴾ ﺑﺄن ﺗﺄﺗﻴﻬﻢ ﻋﻨﺪ اﻟﺒﻌﺚ ﰲ أﻗﺒﺢ ﺷﻲء ﺻﻮرة وأﻧﺘﻨﻪ رﳛﺎ ﻓﱰﻛﺒﻬﻢ ﴿ َ َ َ ٓ َ‬
‫)‪(٣‬‬ ‫)‪(١‬‬ ‫)‪(٢‬‬

‫اﻟﺤﻴﻮةُ ْ َ ۤ‬
‫اﻟﺪﻧﻴﺎ﴾ أي اﻻﺷﺘﻐﺎل ﺑﻬﺎ)‪﴿ (٥‬ا ِﻻ َﻟﻌ ٌِﺐ و َﻟ ْ ٌﻮؕ﴾ وأﻣﺎ اﻟﻄﺎﻋﺎت وﻣﺎ ﻳﻌﲔ ﻋﻠﻴﻬﺎ ﻓﻤـﻦ‬ ‫ﳛﻤﻠﻮﻧﻪ ‪ ،‬ﲪﻠﻬﻢ ذﻟﻚ ﴿ َ َ‬
‫وﻣﺎ ْ َ ٰ‬
‫)‪(٤‬‬

‫اﻓﻼ َ ْ ِ ُ ْ َ‬
‫ﻌﻘﻠﻮن ﴿‪﴾﴾۳۲‬‬ ‫ﻳﻦ َ ُ ْ َ‬
‫ﻳﺘﻘﻮنؕ﴾ اﻟﺸﺮك ﴿ َ َ َ‬ ‫وﻟﻠﺪار ْاﻻ ٰ ِ َ ةُ﴾ وﰲ ﻗﺮاءة ½وﻟﺪار اﻵﺧﺮة¼ أي اﳉﻨﺔ ﴿ َﺧ ْ ٌ ِ‬
‫ﻟﻠﺬ ْ َ‬ ‫أﻣﻮر اﻵﺧﺮة ﴿ َ َ ُ‬
‫)‪(٦‬‬

‫ﻘﻮﻟﻮن﴾ ﻟـﻚ ﻣـﻦ اﻟﺘﻜـﺬﻳﺐ‬

‫اﻟﺬي َ ُ ْ ُ ْ َ‬ ‫ﻗﺪ﴾ ﻟﻠﺘﺤﻘﻴﻖ ﴿ َ ْﻌﻠ َُﻢ ا ِﻧ ٗ ﴾ أي اﻟﺸﺄن ﴿ َ َ ْ ُ‬
‫ﻟﻴﺤﺰﻧ ُ َ ِ ْ‬
‫)‪(٧‬‬
‫ﺑﺎﻟﻴﺎء واﻟﺘﺎء ذﻟﻚ ﻓﻴﺆﻣﻨﻮن ﴿ َ ْ‬
‫ﻳﻜﺬﺑﻮﻧ َ َ ﴾ ﰲ اﻟﺴﺮ)‪ (٨‬ﻟﻌﻠﻤﻬﻢ أﻧﻚ ﺻﺎدق‪ ،‬وﰲ ﻗﺮاءة ﺑﺎﻟﺘﺨﻔﻴﻒ أي ﻻ ﻳﻨﺴﺒﻮﻧﻚ ‪...........................‬‬ ‫ﻓﺎﻧ ُ ْﻢ َﻻ ُ َ ُ ْ‬
‫﴿َ ِ‬

‫ﲟﺎ ﻭ‪‬ﻗﻊ ﳍﻢ ﻣِﻦ ﺷﺪ‪‬ﺓ ﺍﻟﻨ‪‬ﺪ‪‬ﻡ ﻭﺍﻟﺘﺤﺴ‪‬ﺮِ ﻋﻠﻴﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫ﻗﻮﻟﻪ‪] :‬ﺑِﺄﹶﻥﹾ ﺗ‪ ‬ﹾﺄﺗِﻴ‪‬ﻬ‪‬ﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﳊﹶﻤﻞ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ‪ ‬ﻛﻤﺎ ﺟـﺎﺀ ﰲ ﺍﳊـﺪﻳﺚ ﻻ ﲤﺜﻴـﻞﹲ‬ ‫)‪(١‬‬
‫ﻛﻤﺎ ﻗﻴﻞ ﻷﻧﻪ ﻭ‪‬ﺭ‪‬ﺩ‪ ‬ﻓﻴﻪ ﺍﻟﻨﺺ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺄﹶﻥﹾ ﺗ‪ ‬ﹾﺄﺗِﻴ‪‬ﻬ‪‬ﻢ ﻋﻨﺪ ﺍﻟﺒ‪‬ﻌﺚ‪ ...‬ﺇﱁ[ ﻗﺎﻝ ﻗﺘﺎﺩﺓﹸ ﻭﺍﻟﺴ‪‬ﺪ‪‬ﻱ ﺇﻥﹼ ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﺧﺮﺝ ﻣِﻦ ﻗـﱪﻩ ﺍﺳـﺘﻘﺒ‪‬ﻠﻪ ﺃﹶﺣـﺴﻦ‪ ‬ﺷـﻲﺀٍ ﺻـﻮﺭﺓﹰ ﻭﺃﹶﻃﻴ‪‬ﺒ‪‬ـﻪ‬ ‫)‪(٢‬‬
‫ﺭِﳛﺎﹰ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻫﻞ ﺗ‪‬ﻌﺮِﻓﹸﻨِﻲ؟ ﻓﻴﻘﻮﻝ ﻻ‪ ،‬ﻓﻴﻘﻮﻝ ﺃﹶﻧ‪‬ﺎ ﻋ‪‬ﻤﻠﹸﻚ ﺍﻟﺼﺎﱀﹸ ﻓﺎﺭﻛﹶﺒﻨِﻲ ﻓﹶﻘﺪ‪ ‬ﻃﺎﻟﹶﻤ‪‬ﺎ ﺭ‪‬ﻛِﺒﺘ‪‬ﻚ‪ ‬ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺬﻟﻚ ﻗﻮﻟﹸﻪ ﴿ﻳ‪‬ـﻮﻡ‪ ‬ﻧ‪‬ﺤـﺸ‪‬ﺮ‪‬‬
‫ﺍﳌﺘ‪‬ﻘِﲔ ﺇﱃ ﺍﻟﺮﲪٰﻦِ ﻭ‪‬ﻓﹾﺪ‪‬ﺍ﴾ ]ﻣﺮﱘ‪ [٨٥:‬ﲟﻌﲎ ½ﺭ‪‬ﻛﺒﺎﻧﺎﹰ¼‪ ،‬ﻭﺃﻣ‪‬ـﺎ ﺍﻟﻜـﺎﻓﺮ‪ ‬ﻓﻴ‪‬ـﺴﺘﻘﺒِﻠﹸﻪ ﺃﹶﻗـﺒ‪‬ﺢ‪ ‬ﺷـﻲﺀٍ ﺻـﻮﺭﺓﹰ ﻭﺃﹶﻧ‪‬ﺘ‪‬ﻨ‪‬ـﻪ ﺭِﳛ‪‬ـﺎ‪ ،‬ﻓﻴﻘـﻮﻝ‪ :‬ﻫـﻞ‬
‫ﺗ‪‬ﻌﺮِﻓﹸﻨِﻲ؟ ﻓﻴﻘﻮﻝ ﻻ‪ ،‬ﻓﻴﻘﻮﻝ ﺃﻧﺎ ﻋﻤﻠﹸﻚ ﺍﳋﹶﺒﻴﺚﹸ ﻃﺎﻟﹶﻤ‪‬ﺎ ﺭ‪‬ﻛِﺒﺘ‪‬ﻨِﻲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺄﻧﺎ ﺍﻟﻴﻮﻡ‪ ‬ﺃﹶﺭﻛﹶﺒ‪‬ﻚ‪ ،‬ﻓﺬﻟﻚ ﻗﻮﻟﹸـﻪ ﴿ﻭﻫـﻢ ﻳ‪‬ﺤﻤِﻠﹸـﻮﻥ ﺃﹶﻭﺯﺍﺭ‪‬ﻫـﻢ‬
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‫ﻋﻠﻰ ﻇﹸﻬﻮﺭِﻫﻢ‪ ﴾...‬ﺍﻵﻳﺔ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺳ‪‬ﺂﺀَ﴾ ﺑﺌﺲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺳ‪‬ﺂﺀَ﴾ ﺃﹸﺟ‪‬ﺮِﻳ‪‬ﺖ‪ ‬ﻣ‪‬ﺠ‪‬ﺮﻯ ½ﺑِﺌﺲ‪) .¼‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺁﻳﺔ‪] (٢٢:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺤﻤِﻠﹸﻮﻧﻪ‪...‬ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﻣﺎ﴾ ﻣﻮﺻﻮﻟﺔ ﻭﺍﻟﻌﺎﺋﺪ‪ ‬ﺇﻟﻴﻪ ﳏﺬﻭﻑ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺣ‪‬ﻤ‪‬ﻠﹸﻬﻢ ﺫﻟـﻚ¼ ﺇﺷـﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺨـﺼﻮﺹ‪‬‬ ‫)‪(٤‬‬
‫ﺑﺎﻟﺬﻡ‪ ‬ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻻﺷﺘﻐﺎﻝﹸ ‪‬ﺎ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺗﻘﺪﻳﺮِ ﻣﻀﺎﻑٍ ﺃﻱ ﻣﺎ ﺃﹶﺷﻐﺎﻟﹸﻬﺎ ﻭﺃﹶﻋﻤﺎﻟﹸﻬﺎ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺃﻣﺎ ﺍﻟﻄﺎﻋﺎﺕ‪ ...‬ﺇﱁ¼ ﺟـﻮﺍﺏ ﻋﻤ‪‬ـﺎ ﻳ‪‬ـﺮِﺩ‪‬‬ ‫)‪(٥‬‬
‫ﻋﻠﻰ ﺍﳊﹶﺼﺮ ﻣِﻦ ﺃﻥﹼ ﺑﻌﺾ ﺃﻋﻤﺎﻝِ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻏـﲑ‪ ‬ﳍـﻮ ﻭﻟﹶﻌِـﺐٍ ﻭﻫـﻲ ﺍﻟﻄﺎﻋـﺎﺕ‪ ،‬ﻭﺣﺎﺻـﻞﹸ ﺍﳉـﻮﺍﺏ ﺃ‪‬ـﺎ ﻟﻴـﺴﺖ ﻣِـﻦ ﺃﹶﺷـﻐﺎﻟِﻬﺎ‬
‫ﻭﺃﹶﻋﻤﺎﻟِﻬﺎ ﻓﺘ‪‬ﻢ‪ ‬ﺍﳊﺼﺮ‪ ‬ﺍﳊﻘﻴﻘﻲ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻓﻼ ﻳ‪‬ﻌﻘِﻠﹸﻮﻥ﴾[ ﺍﳍﻤﺰﺓﹸ ﺩﺍﺧﻠﺔ ﻋﻠﻰ ﻣﻘﺪ‪‬ﺭ ﻭﺍﻟﻔﺎﺀُ ﻋﺎﻃﻔـﺔ ﻋﻠـﻰ ﺫﻟـﻚ ﺍﳌﻘـﺪ‪‬ﺭ ﻭﺗﻘـﺪﻳﺮ‪‬ﻩ ﻋﻠـﻰ ﻗـﺮﺍﺀﺓ ﺍﻟﺘـﺎﺀ ½ﺃﹶﺗ‪‬ﻐ‪‬ﻔﹸﻠﹸـﻮ‪‬ﻥﹶ ﻓﹶـﻼﹶ‬ ‫)‪(٦‬‬
‫ﺗ‪‬ﻌﻘِﻠﹸﻮﻥ¼ ﺃﻭ ½ﺃﹶﻻﹶ ﺗ‪‬ﺘﻔﹶﻜﱠﺮ‪‬ﻭﻥ ﻓﻼ ﺗ‪‬ﻌﻘِﻠﹸﻮﻥ¼ ﻭﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻴﺎﺀ ½ﺃﹶﻳ‪‬ﻐﻔﹸﻠﻮﻥ ﺃﻭ ﺃﹶﻻﹶ ﻳ‪‬ﺘﻔﻜﱠﺮ‪‬ﻭﻥ ﻓﻼ ﻳ‪‬ﻌﻘِﻠﹸﻮﻥ¼‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻠﺘﺤﻘﻴﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊِ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻥﹼ ½ﻗﺪ¼ ﰲ ﺍﳌﹸﻀﺎﺭﻉ ﻟﻠﺘﻘﻠﻴﻞ ﻓﻴ‪‬ﻔﻴﺪ‪ ‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻳ‪‬ﻌﻠﹶﻢ‪ ‬ﻗﻠﻴﻼﹰ ﻭﻫﻮ ﻣ‪‬ﺤﺎﻝ ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻳﺠﺤـﺪوَن﴾ ﺇﺫ ﻣﻌﻨـﺎﻩ‬ ‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﺴ‪‬ﺮ‪ [‬ﺩﻓﻊ ‪‬ﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ‪ ‬ﺑﲔ ﻧﻔﻲ ﺍﻟﺘﻜﺬﻳﺐ ﻫﻨـﺎ ﻭﺑـﲔ ﺇﺛﺒﺎﺗِـﻪ ﰲ ﻗﻮﻟِـﻪ ﴿ َو ٰﻜِـﻦ اﻟﻈ ِ ِ‬
‫ﻠﻤـ ْ َ ﺑ ِﺎ ٰٰﻳـﺖِ اﷲِ َ ْ َ ُ ْ‬ ‫)‪(٨‬‬
‫ﻳ‪‬ﻜﺬﱢﺑﻮﻥ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ‪ ،‬ﻭﺣﺎﺻﻞﹸ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﳌﹶﻨﻔﻲ‪ ‬ﺍﻟﺘﻜﺬﻳﺐ‪ ‬ﰲ ﺍﻟﺴﺮ‪ ‬ﻭﺍﳌﹸﺜﺒ‪‬ﺖ‪ ‬ﺍﻟﺘﻜﺬﻳﺐ‪ ‬ﰲ ﺍﻟﻌ‪‬ﻼﻧﻴـﺔ‪ .‬ﻭﺑﻌـﻀ‪‬ﻬﻢ ﺩ‪‬ﻓـﻊ ﺍﻟﺘﻨـﺎﻗﺾ‪ ‬ﺑـﺄﻥﹼ‬
‫ﺍﳌﹶﻨﻔﻲ ﺗﻜﺬﻳﺒ‪‬ﻪ ﻫﻮ ﻭﺍﳌﺜﺒﺖ ﺗﻜﺬﻳﺐ‪ ‬ﻣﺎ ﺟﺎﺀ ﺑﻪ‪ .‬ﻭﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥﹼ ﺃﺑﺎ ﺟ‪‬ﻬ‪‬ﻞٍ ﻗﺎﻝ ﻟﻠـﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ‪½ :‬ﺇﻧ‪‬ـﺎ ﻻ‬
‫ﻧ‪‬ﻜﺬﱢﺑ‪‬ﻚ ﻭﻟﻜﻦ ﻧ‪ ‬ﹶﻜﺬﱢﺏ‪ ‬ﺍﻟﺬﻱ ﺟﺌﺖ‪ ‬ﺑﻪ¼‪) .‬ﺟ‪‬ﻤﻞ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻟﻘـﺪ‬ ‫اﻟﻈﻠﻤِ ْ َ ﴾ وﺿﻌﻪ ﻣﻮﺿﻊ اﳌﻀﻤﺮ ﴿ ِﺑﺎ ٰ ٰﻳﺖِ اﷲِ﴾ اﻟﻘﺮآن ﴿ َ ْ َ ُ ْ‬
‫ﻳﺠﺤﺪوَن ﴿‪ ﴾﴾۳۳‬ﻳﻜـﺬﺑﻮن ﴿ َو َ َ ْ‬ ‫إﱃ اﻟﻜﺬب)‪َ ﴿ (١‬و ٰﻜِﻦ ِ‬
‫)‪(٢‬‬

‫ﺣﱴ َاﺗٰ ُ ْـﻢ َـ ْ ُ َﻧﺎ﴾ ﺑـﺈﻫﻼك‬ ‫ُوذوا ّٰۤ‬ ‫ﻓﺼ َ ُ ْوا َﻋ ٰ َﻣﺎ ُ ُ ْ‬ ‫ﻗﺒﻠ ِ َ ﴾ ﻓﻴﻪ ﺗﺴﻠﻴﺔ ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َ َ‬ ‫ُ َ ْ‬
‫ﻛـﺬﺑﻮا َو ا ْ ُ ْ َ‬ ‫ﻣﻦ َ ْ‬
‫رﺳﻞ ْ‬
‫ﻛﺬﺑﺖ ُ ُ ٌ‬
‫اﻟﻤﺮﺳﻠ ِ ْ َ‬ ‫ﻣﻦ َ ِ‬
‫ﻧﺒﺎي ْ ُ ْ َ‬ ‫ﻠﻤﺖِ اﷲِ﴾ ﻣﻮاﻋﻴـﺪه ﴿ َو َ َ ْ‬
‫ﻟﻘﺪ َ ٓ َ َ‬
‫ﺟﺎءک ِ ْ‬ ‫ﻗﻮﻣﻬﻢ ﻓﺎﺻﱪ ﺣﱴ ﻳﺄﺗﻴﻚ اﻟﻨﺼﺮ ﺑﺈﻫﻼك ﻗﻮﻣﻚ ﴿ َو َﻻ ُ َ َ‬
‫ﻣﺒﺪل ﻟ ِ َ ِ ٰ‬
‫)‪(٣‬‬

‫ان‬
‫اﺳـﺘﻄﻌﺖ َ ْ‬ ‫اﺿ ُ ْﻢ﴾)‪ (٤‬ﻋﻦ اﻹﺳﻼم ﳊﺮﺻﻚ ﻋﻠـﻴﻬﻢ ﴿ َ ِ ِ‬
‫ﻓـﺎن ْ َ َ ْ َ‬ ‫ﺎن َﻛ ُ َ﴾ ﻋﻈﻢ ﴿ َﻋﻠ َْﻴ َ ا ِ ْ َ ُ‬ ‫﴿‪ ﴾﴾۳۴‬ﻣﺎ ﻳﺴﻜﻦ ﺑﻪ ﻗﻠﺒﻚ ﴿ َو ِ ْ‬
‫ان َ َ‬
‫ﻳﺔؕ﴾ ﳑـﺎ اﻗﱰﺣـﻮا‪ ،‬ﻓﺎﻓﻌـﻞ)‪ ،(٦‬اﳌﻌـﲎ أﻧـﻚ ﻻ‬ ‫ﺳﻠﻤﺎ﴾ ﻣﺼﻌﺪا ﴿ ِ َ ٓ ِ‬
‫اﻟﺴﻤﺎء َ َ ْ ِ َ‬
‫ﻓﺘﺎﺗﻴ ُ ْﻢ ِﺑﺎ ٰ َ ٍ‬ ‫َﺗ ْ َﺘ ِ َ َ َ ًﻔﻘﺎ﴾ ﺳﺮﺑﺎ ﴿ ِ ْ َ ْ ِ‬
‫اﻻرض َ ْاو ُ ً‬
‫)‪(٥‬‬

‫ـﺪي﴾ وﻟﻜـﻦ ﻟـﻢ ﻳـﺸﺄ ذﻟـﻚ)‪ (٩‬ﻓﻠـﻢ‬

‫ﻟﺠﻤﻌ ُ ْﻢ َﻋ َ ْاﻟ ُ ٰ‬
‫اﷲ﴾ ﻫـﺪاﻳﺘﻬﻢ ﴿ َ َ َ َ‬ ‫ﺗﺴﺘﻄﻴﻊ ذﻟﻚ ﻓﺎﺻﱪ ﺣﱴ ﳛﻜﻢ اﷲ ﴿ َو َ ْﻟﻮ َ ٓ َ‬
‫ﺷﺎء ُ‬
‫)‪(٨)(٧‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻻ ﻳ‪‬ﻨﺴِﺒ‪‬ﻮﻧ‪‬ﻚ ﺇﱃ ﺍﻟﻜﹶﺬِﺏِ[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺃﻥﹼ ﺍﳍﻤﺰﺓﹶ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﱵ ﻫﻲ ﻣِﻦ ½ﺃﹶﻛﹾﺬﹶﺑ‪‬ﻪ¼ ﻟﻠﻨﺴﺒﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻜﺬﱢِﺑﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳉﹸﺤﻮﺩ ﲟﻌﲎ ﺍﻟﺘﻜﺬﻳﺐ ﺑﻘﺮﻳﻨﺔ ﺫِﻛﺮِﻩ ﰲ ﻣﻘﺎﺑ‪‬ﻠـﺔ ﴿ﻻ ﻳ‪‬ﻜـﺬﱢﺑﻮﻧﻚ﴾‪ ،‬ﻓـﻼ ﻳ‪‬ـﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﳉﺤـﻮﺩ ﻣﺘﻌـﺪ‪‬‬ ‫)‪(٢‬‬
‫ﺑﻨﻔﺴﻪ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫اﻟﻤﺮﺳـﻠ ِ ْ َ ِاﻧ ُ ْـﻢ‬
‫ِﺒﺎدﻧـﺎ ْ ُ ْ َ‬ ‫ﺳﺒﻘﺖ َ ِ َ‬
‫ﻠﻤ ُ َﻨـﺎ ﻟ ِﻌ َ ِ َ‬ ‫ﻟﻘﺪ َ َ َ ْ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻ ﻣ‪‬ﺒﺪ‪‬ﻝﹶ ﻟِﻜﹶﻠِﻤٰﺖِ ﺍﷲِ﴾[ ﺍﳌﺮﺍﺩ‪ ‬ﺑﻜﻠﻤﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻳ‪‬ﻨﺒﺊﹸ ﻋﻨﻪ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ َو َ َ ْ‬ ‫)‪(٣‬‬
‫رﺳ ِ ْ ﴾ ]ﺍ‪‬ﺎﺩﻟـﺔ‪ ،[٢١:‬ﻭﺍﻻﻟﺘﻔﺎﺕ‪‬‬ ‫اﻟﻐﻠﺒﻮن﴾ ]ﺍﻟﺼﺎﻓﺎﺕ‪ [١٧٣-١٧١:‬ﻭﻗﻮﻟﹸﻪ ﴿ َ َ َ‬
‫ﻛﺘﺐ اﷲُ َﻻَﻏْﻠ ِ َ َ َاﻧﺎ َو ُ ُ‬ ‫اﻟﻤﻨﺼﻮرون َو ِان ُ ْ َ َ‬
‫ﺟﻨﺪﻧﺎ َﻟ ُ ُﻢ ْ ٰ ِ ُ ْ َ‬ ‫َﻟ ُ ُﻢ ْ َ ْ ُ ْ ُ ْ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺇﱃ ﺍﻻﺳﻢ ﺍﳉﻠﻴﻞ ﻟﻺﺷﻌﺎﺭ ﺑﻌﻠﹼﺔ ﺍﳊﻜﻢ ﻓﺈﻥﹼ ﺍﻷُﻟﻮﻫﻴﺔ ﻣﻦ ﻣﻮﺟ‪‬ﺒﺎﺕِ ﺃﹶﻥ ﻻ ﻳ‪‬ﻐﺎﻟِﺒ‪‬ﻪ ﺃﺣ ‪‬ﺪ ﰲ ﻓِﻌﻞ ﻣِﻦ ﺍﻷﻓﻌﺎﻝ ﻭﻻ ﻳ‪‬ﻘﹶﻊ‪ ‬ﻣﻨﻪ ﺗﻌﺎﱃ ﺧ‪‬ﻠـﻒ‬
‫ﰲ ﻗﻮﻝ ﻣِﻦ ﺍﻷﻗﻮﺍﻝ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻛﹶﺒ‪‬ﺮ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻚ‪ ‬ﺇِﻋ‪‬ﺮ‪‬ﺍﺿ‪‬ﻬ‪‬ﻢ﴾[ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥﹼ ﺍﳊﺎﺭﺙ ﺍﺑﻦ ﻋﺎﻣﺮ ﺑـﻦ ﻧﻮﻓـﻞ ﺑـﻦ ﻋﺒـﺪ ﻣﻨـﺎﻑ ﺃﹶﺗ‪‬ـﻰ ﺍﻟـﻨ ‪‬‬
‫ﱯ‬ ‫)‪(٤‬‬
‫ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰲ ﻧ‪‬ﻔﹶﺮٍ ﻣ‪‬ﻦ ﻗﺮﻳﺶٍ ﻓﻘﺎﻟﻮﺍ ﻳﺎ ﳏﻤ‪‬ﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﺋﺘِﻨﺎ ﺑﺂﻳﺔ ﻣِﻦ ﻋﻨﺪِ ﺍﷲ ﻛﻤﺎ ﻛﺎﻧﺖ ﺍﻷﻧﺒﻴـﺎﺀُ ﺗ‪‬ﻔﻌـﻞﹸ ﻓﺈﻧ‪‬ـﺎ‬
‫ﻧ‪‬ﺼﺪ‪‬ﻗﹸﻚ‪ ،‬ﻓﺄﹶﺑ‪‬ﻰ ﺍﷲُ ﺃﹶﻥﹾ ﻳﺄﺗِﻴ‪‬ﻬﻢ ﺑﺂﻳﺔ ﳑ‪‬ﺎ ﺍﻗﺘ‪‬ﺮ‪‬ﺣ‪‬ﻮﺍ ﻓﺄﹶﻋ‪‬ﺮ‪‬ﺿ‪‬ﻮﺍ ﻋﻨﻪ ﻓﺸ‪‬ﻖ‪ ‬ﺫﻟﻚ ﻋﻠﻴﻪ ﻟِﻤﺎ ﺃﻧﻪ ﻛﺎﻥ ﺷﺪﻳﺪ‪ ‬ﺍﳊِﺮﺹ ﻋﻠﻰ ﺇﳝﺎﻥِ ﻗﻮﻣِﻪ‪ ،‬ﻓﻜﺎﻥ‬
‫ﺇﺫﺍ ﺳﺄﻟﻮﻩ ﺁﻳﺔﹰ ﻳ‪‬ﻮ‪‬ﺩ‪ ‬ﺃﻥ ﻳ‪‬ﱰﳍﺎ ﺍﷲُ ﺗﻌﺎﱃ ﻃﹶﻤﻌﺎﹰ ﰲ ﺇﳝﺎ‪‬ﻢ‪ ،‬ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔﹸ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﺮ‪‬ﺑﺎﹰ[ ﺃﻱ ﺗ‪‬ﻨ‪‬ﻔﹸﺬﹸ ﻓﻴﻪ ﺇﱃ ﺟﻮﻑِ ﺍﻷﺭﺽ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﺎﻓﹾﻌ‪‬ﻞﹾ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺟﻮﺍﺏ‪ ‬ﺍﻟﺸﺮﻁِ ﺍﻟﺜﺎﱐ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﻓﺎﻓﻌـﻞ¼‪ ،‬ﻭﺟـﻮﺍﺏ‪ ‬ﺍﻷﻭ‪‬ﻝِ ﺍﳉﻤﻠـﺔﹸ ﺍﳌﺮﻛﱠﺒـﺔﹸ ﻣـﻦ ﺍﻟـﺸﺮﻁ‬ ‫)‪(٦‬‬
‫ﺍﻟﺜﺎﱐ ﻭﺟﻮﺍﺑِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﺪﺍﻳﺘ‪‬ﻬﻢ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﴿ﺷ‪‬ﺂﺀَ﴾ ﳏﺬﻭﻑ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﺪﺍﻳﺘ‪‬ﻬﻢ[ ﺍﻷَﻭﱃ ½ﺟ‪‬ﻤ‪‬ﻌ‪‬ﻬﻢ ﻋﻠﻰ ﺍﳍﹸﺪٰﻯ¼ ﻷﻥﹼ ﻣﻔﻌﻮﻝﹶ ﺍﳌﺸﻴﺌﺔ ﺑﻌﺪ‪½ ‬ﻟﻮ¼ ﻳﺆﺧ‪‬ﺬﹸ ﻣِﻦ ﺟﻮﺍﺑِﻬﺎ ﻟﻜﻨ‪‬ﻪ ﺭ‪‬ﺍﻋٰﻰ ﻣـﺂﻝﹶ ﺍﳌﻌـﲎ‪ ،‬ﻭﻗﻮﻟﹸـﻪ‬ ‫)‪(٨‬‬
‫½ﻭﻟﻜﻦ ﱂ ﻳ‪‬ﺸ‪‬ﺄﹾ ﺫﻟﻚ¼ ﻓﻴﻪ ﺍﺳﺘﺜﻨﺎﺀُ ﻧﻘﻴﺾِ ﺍﳌﹸﻘﺪ‪‬ﻡ ﻭﺍﺳﺘﻨﺘﺎﺝ‪ ‬ﻧﻘﻴﺾِ ﺍﻟﺘﺎﱄ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪﻫﻢ ﻻ ﻳ‪‬ﻨـﺘِﺞ‪ ‬ﻟِﻌ‪‬ـﺪ‪‬ﻡ ﻟﺰﻭﻣِـﻪ ﻭﺇﻃـﺮﺍﺩِﻩ ﻟﻜـﻨ‪‬ﻬﻢ ﻗـﺪ‬
‫ﻳ‪‬ﺴﺘﻌﻤﻠﻮﻧﻪ ﰲ ﻣﺎﺩ‪‬ﺓ ﺍﳌﺴﺎﻭﺍﺓ ﺑﲔ ﺍﳌﻘﺪ‪‬ﻡ ﻭﺍﻟﺘﺎﱄ ﻛﻤﺎ ﻫﻨﺎ ﻓﻔﻴﻬﺎ ﻳ‪‬ﺤﺼﻞ ﺍﻹﻧﺘﺎﺝ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻟﻜﻦ ﱂ ﻳ‪‬ﺸ‪‬ﺄﹾ ﺫﻟﻚ[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺍﻻﺳﺘﺪﺭﺍﻙِ ﺇﱃ ﺗﺘﻤﻴﻢ ﺍﻟﻘﻴﺎﺱ ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺫﹶﻛﹶﺮ ﺍﳌﻘﺪ‪‬ﻡ ﺑﻘﻮﻟﻪ ﴿ﻭﻟﻮ ﺷ‪‬ﺂﺀَ ﺍﷲُ﴾ ﻭﺍﻟﺘﺎﱄﹶ ﺑﻘﻮﻟﻪ‬ ‫)‪(٩‬‬
‫‪Å‬‬
‫‪116‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ـﺴﻤﻌﻮنؕ﴾ ﲰـﺎع‬ ‫ﻳﻦ َ ْ َ ُ ْ َ‬ ‫ـﺴﺘﺠﻴﺐ﴾ دﻋـﺎءك إﱃ اﻹﳝـﺎن)‪ِ ﴿ (١‬‬
‫اﻟـﺬ ْ َ‬ ‫اﻟﺠ ِﻠ ِ ْ َ ﴿‪ ﴾﴾۳۵‬ﺑـﺬﻟﻚ ﴿ ِاﻧ َﻤﺎ َ ْ َ ِ ْ ُ‬
‫ﻣﻦ ْ ٰ‬ ‫ﻓﻼ َ ُ ْ َ‬
‫ﺗﻜﻮﻧﻦ ِ َ‬ ‫ﻳﺆﻣﻨﻮا ﴿ َ َ‬
‫ﺍﻟﻨﺼﻒ‬

‫ﻳﺒﻌﺜ ُ ُﻢ اﷲُ﴾ ﰲ اﻵﺧﺮة ﴿ ُﺛﻢ ِ َاﻟﻴْ ِ ُ ْ َ ُ ْ َ‬

‫ﻳﺮﺟﻌﻮن ﴿‪﴾﴾۳۶‬‬ ‫اﻟﻤﻮ ٰ ﴾ أي اﻟﻜﻔﺎر)‪ (٣‬ﺷﺒﻬﻬﻢ)‪ (٤‬ﺑﻬﻢ ﰲ ﻋﺪم اﻟﺴﻤﺎع ﴿ َ ْ َ ُ‬ ‫ﺗﻔﻬﻢ واﻋﺘﺒﺎر‪َ ﴿.‬و ْ َ ْ‬
‫)‪(٢‬‬

‫ﻣﻦ رﺑ ٖ ؕ﴾ ﻛﺎﻟﻨﺎﻗﺔ واﻟﻌﺼﺎ‬ ‫ﻟﻮﻻ﴾ ﻫﻼ ﴿ ُﻧﺰ َل َﻋﻠ َْﻴ ِ َﻳ ٌﺔ ْ‬ ‫ﻳﺮدون ﻓﻴﺠﺎزﻳﻬﻢ ﺑﺄﻋﻤﺎﳍﻢ ﴿ َو َ ُ ْ‬
‫ﻗﺎﻟﻮا﴾ أي ﻛﻔﺎر ﻣﻜﺔ ﴿ َ ْ َ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ان َﻳﻨﺰ َل﴾ ﺑﺎﻟﺘﺸﺪﻳﺪ واﻟﺘﺨﻔﻴﻒ ﴿ َ ًﻳﺔ﴾ ﳑﺎ اﻗﱰﺣﻮا ﴿و ٰﻜِﻦ َ ْﻛ َ َ ُ ْﻢ َﻻ َ ْﻌﻠ ُ ْ َ‬

‫َﻤﻮن ﴿‪﴾﴾۳۷‬‬ ‫ﻗﺎدر َﻋ َ ْ‬ ‫ﻗﻞ﴾ ﳍﻢ ﴿ ِان َ‬
‫اﷲ َ ِ ٌ‬ ‫واﳌﺎﺋﺪة ﴿ ُ ْ‬
‫ﻣﻦ﴾ زاﺋﺪة ﴿ َ ٓ ٍ‬
‫داﺑﺔ﴾ ﲤﺸﻲ)‪.................... (١٠‬‬ ‫أن ﻧﺰوﳍﺎ ﺑﻼء ﻋﻠﻴﻬﻢ ﻟﻮﺟﻮب ﻫﻼﻛﻬﻢ إن ﺟﺤﺪوﻫﺎ ﴿ َ َ‬
‫وﻣﺎ ِ ْ‬
‫)‪(٩‬‬

‫﴿ﻟﹶﺠ‪‬ﻤ‪‬ﻌ‪‬ﻬ‪‬ﻢ ﻋﻠﻰ ﺍﳍﹸﺪٰﻯ﴾ ﻓﺬﹶﻛﹶﺮ ﺍﳌﻔﺴ‪‬ﺮ ﻧﻘﻴﺾ‪ ‬ﺍﳌﻘﺪ‪‬ﻡ ﺑﻘﻮﻟﻪ ½ﻟﻜﻦ ﱂ ﻳﺸﺄ¼ ﻭﺍﻟﻨﺘﻴﺠﺔﹶ ﺑﻘﻮﻟﻪ ½ﻓﻠﻢ ﻳ‪‬ﺆﻣِﻨﻮﺍ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺩ‪‬ﻋﺎﺋﹶﻚ ﺇﱃ ﺍﻹﳝﺎﻥ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ ﻟﻠﻈﱡﻬﻮﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤﺎﻉ ﺗ‪‬ﻔ ‪‬ﻬﻢٍ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥﹼ ﻧﻔﺲ ﺍﻟﺴ‪‬ﻤﺎﻉ ﺛﺎﺑﺖ ﻟﻜﻞﹼ ﻗﻮﻡ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﻔﹼﺎﺭِ ﻓﻼ ﻭﺟﻪ‪ ‬ﻟﻠﺘﺨﺼﻴﺺ ﺑﺎﻟـﺴﻤﺎﻉ‪ ،‬ﻓﺄﺷـﺎﺭ ﺇﱃ‬ ‫)‪(٢‬‬
‫ﻉ¼‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺴﻤﺎﻉ ﻓﺮﺩ‪‬ﻩ ﺍﻟﻜﺎﻣﻞﹸ ﻭﻫﻮ ﺳ‪‬ﻤﺎﻉ‪ ‬ﺗﻔﻬ‪‬ﻢ ﻭﺗﺄﻣﻞٍ ﲜ‪‬ﻌﻞ ﻣﺎ ﻋﺪﺍﻩ ﻛـ ½ﻻ ﺳ‪‬ﻤﺎ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻜﻔﹼﺎﺭُ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﻭﺍﳌﹶﻮﺗٰﻰ﴾ ﻣﻘﺎﺑﻞﹸ ﻗﻮﻟِﻪ ﴿ﺍﻟﺬﻳﻦ ﻳ‪‬ﺴﻤﻌﻮﻥ﴾‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﺷﺒ‪‬ﻬ‪‬ﻬ‪‬ﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺃ‪‬ﻢ ﻛﺎﳌﹶﻮﺗٰﻰ ﻓﻼ ﻳ‪‬ﺮِﺩ ﺃ‪‬ﻢ ﻟﹶﻴﺴ‪‬ﻮﺍ ﺑﺄﻣﻮﺍﺕ ﻓﻼ ﻳ‪‬ﺘﺪﺍﻭ‪‬ﻟﹸﻬﻢ ﺍﻵﻳﺔﹸ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﺠﺎﺯِﻳﻬﻢ ﺑﺄﻋﻤﺎﻟِﻬﻢ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻭﻫﻮ ﻣﺎ ﻓﺎﺋﺪﺓﹸ ﻗﻮﻟِﻪ ﴿ﺛﹸـﻢ‪ ‬ﺇﻟﻴـﻪ ﻳ‪‬ﺮﺟ‪‬ﻌ‪‬ـﻮﻥ﴾ ﻣ‪‬ـﻊ‪ ‬ﺃﻧـﻪ ﻣﻔﻬـﻮﻡ‪ ‬ﻣ‪‬ـﻦ ﻗﻮﻟِـﻪ ﴿ﻭﺍﳌﹶـﻮﺗٰﻰ‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻳ‪‬ﺒﻌ‪‬ﺜﹸﻬﻢ‪ ‬ﺍﷲُ﴾ ﻷ‪‬ﻢ ﺇﺫﺍ ﺑ‪‬ﻌﺜﻮﺍ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻓﻘﺪ ﺭﺟﻌﻮﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳊﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻭﺣﺎﺻﻞﹸ ﺍﳉـﻮﺍﺏ ﺃﻧـﻪ ﻟـﻴﺲ ﻣﻔﻬﻮﻣـﺎﹰ ﻣﻨـﻪ‬
‫ﻷﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻪ ﻭ‪‬ﻗﻮﻓﹸﻬﻢ ﺑﲔ ﻳ‪‬ﺪ‪‬ﻳﻪِ ﻟﻠﺤﺴﺎﺏ ﻭﺍﳉﺰﺍﺀِ‪ ،‬ﻭﻫﻮ ﻏﲑ‪ ‬ﺍﻟﺒ‪‬ﻌﺚ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﺣﻴﺎﺀ ﺑﻌﺪ ﺍﳌﻮﺕ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﻼﹼ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻟﻮﻻ﴾ ﻫﺎﻫﻨﺎ ﻟﻠﺘﺤﻀﻴﺾ ﻻ ﻻﻧﺘﻔﺎﺀ ﺷﻲﺀ ﻟﻮﺟﻮﺩِ ﻏﲑﻩ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﺍﻧﺘﻔﺎﺀَ ﻫﺎﻫﻨﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻗﺎﻟﻮﺍ ﻟﻮﻻ ﻧ‪‬ﺰ‪‬ﻝ‪ ﴾...‬ﺇﱁ[ ﺣﻜﺎﻳﺔ ﻟﺒﻌﺾٍ ﺁﺧ‪‬ﺮ‪ ‬ﻣِﻦ ﺟﻨﺎﻳﺎﺗِﻬﻢ ﻭﺃﹶﺑﺎﻃِﻴﻠِﻬﻢ ﺑﻌﺪ‪ ‬ﺣﻜﺎﻳﺔِ ﻣﺎ ﻗﺎﻟﻮﺍ ﰲ ﺣﻖ‪ ‬ﺍﻟﻘﺮﺁﻥ ﻭﻗﺪ‬ ‫)‪(٧‬‬
‫ﺑ‪‬ﻠﻐﺖ‪ ‬ﻢ ﺍﻟﻀﻼﻟﺔﹸ ﻭﺍﻟﻄﻐﻴﺎﻥﹸ ﺇﱃ ﺣﻴﺚ ﱂ ﻳ‪‬ﻘﻨ‪‬ﻌ‪‬ﻮﺍ ﲟﺎ ﺷﺎﻫ‪‬ﺪﻭﺍ ﻣﻦ ﺍﻵﻳﺎﺕ ﺣﱴ ﺗ‪‬ﺠﺮ‪‬ﺅ‪‬ﻭﺍ ﻋﻠﻰ ﺍﺩ‪‬ﻋـﺎﺀِ ﺃ‪‬ـﺎ ﻟﻴـﺴﺖ ﻣـﻦ ﻗﹶﺒﻴـﻞ‬
‫ﺍﻵﻳﺎﺕ ﻭﺇﳕﺎ ﻫﻲ ﻣﺎ ﺍﻗﺘ‪‬ﺮ‪‬ﺣ‪‬ﻮﻩ ﻣﻦ ﺍﳋﻮﺍﺭﻕ ﺍﳌﹸﻌ‪‬ﻘﱢﺒ‪‬ﺔِ ﻟﻠﻌﺬﺍﺏ ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﴿ﺍﻟﻠﹼﻬﻢ ﺇِﻥﹾ ﻛﹶﺎﻥﹶ ﻫ‪‬ﺬﹶﺍ ﻫ‪‬ﻮ‪ ‬ﺍﻟﹾﺤ‪‬ﻖ‪ ‬ﻣِﻦ‪ ‬ﻋِﻨ‪‬ـﺪِﻙ‪ ‬ﻓﹶـﺄﹶﻣ‪‬ﻄِﺮ‪‬‬
‫ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ ﺣِﺠ‪‬ﺎﺭ‪‬ﺓﹰ ﻣ‪‬ﻦ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀِ‪ ...‬ﺍﻵﻳﺔ﴾ ]ﺍﻷﻧﻔﺎﻝ‪) .[٣٢:‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻟﻨ‪‬ﺎﻗﹶﺔ ﻭﺍﻟﻌ‪‬ﺼﺎ[ ﻳﺸﲑ ﺇﱃ ﺃ‪‬ﻢ ﻃﻠﺒﻮﺍ ﻣ‪‬ﻌﺠِﺰﺓﹰ ﻇﺎﻫﺮﺓﹰ ﻣِﻦ ﺟﻨﺲ ﻣﻌﺠِﺰﺍﺕ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺇﳕـﺎ ﻗـﺎﻟﻮﺍ ﺫﻟـﻚ ﻣ‪‬ـﻊ‪ ‬ﺗ‪‬ﻜـﺎﺛﹸﺮ ﻣـﺎ‬ ‫)‪(٨‬‬
‫ﺃﹸﻧﺰﻝ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻣﻦ ﺍﻵﻳﺎﺕ ﻟِﺘﺮﻛِﻬﻢ ﺍﻻﻋﺘﺪﺍﺩ‪ ‬ﲟﺎ ﺃﹸﻧﺰﻝ ﻋﻠﻴﻪ ﻛﺄﻧﻪ ﻟﹶﻢ ﻳ‪‬ﱰﹶﻝ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻦ ﺍﻵﻳـﺎﺕ ﻋﻨـﺎﺩﺍﹰ‬
‫ﻣﻨﻬﻢ‪ ،‬ﻓﺎﻧﺪ‪‬ﻓﻊ ﻣﺎ ﻗﺎﻝ ﺑﻌﺾ‪ ‬ﺍﳌﹶﻼﺣِﺪﺓ ﺍﻟﻄﱠﺎﻋِﻨِﲔ ﰲ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻣِﻦ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻟﻮ ﻛﺎﻥ ﻗﺪ ﺃﹶﺗٰـﻰ ﺑﺂﻳـﺔ ﺃﻭ ﻣﻌﺠِـﺰﺓٍ‬
‫ﻟﹶﻤﺎ ﺻ‪‬ﺢ‪ ‬ﺃﻥ ﻳﻘﻮﻝﹶ ﺃﻭﻟﺌﻚ ﺍﻟﻜﹶﻔﹶﺮ‪‬ﺓﹸ ﴿ﻟﻮﻻ ﻧ‪‬ﺰ‪‬ﻝ ﻋﻠﻴﻪ ﺁﻳﺔﹲ﴾‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﻣ‪‬ﻊ‪ ‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﻼﺀٌ ﻋﻠﹶﻴﻬﻢ[ ﺃﻱ ﻟِﻌ‪‬ﺪ‪‬ﻡ ﻧﻔﻌِﻬﻢ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻟِﻮ‪‬ﺟﻮﺏِ ﻫﻼﻛِﻬﻢ‪ ...‬ﺇﱁ¼ ﺃﻱ ﻛﻤـﺎ ﻫـﻮ ﺳ‪‬ـﻨ‪‬ﺔﹸ ﺍﷲ‪ ،‬ﻭﺍﳌـﺮﺍﺩ‪ ‬ﺍﻟﻮﺟـﻮﺏ‪ ‬ﺍﻟﻌـﺎﺩﻱ ﺃﻱ‬ ‫)‪(٩‬‬
‫ﺍﳌﹸﺴﺘﻤِﺮ‪ ‬ﺑﻄﺮﻳﻖ ﺟ‪‬ﺮﻱِ ﺍﻟﻌﺎﺩﺓ‪) .‬ﻛﺮﺧﻲ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻤﺸِﻲ[ ﻗﹶﺪ‪‬ﺭ ﺍﳌﺘﻌﻠﱠﻖ‪ ‬ﺧﺎﺻ‪‬ﺎ ﻟﻮﺟﻮﺩ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻭﻫﻮ ﺍﻟﺘـﺼﺮﻳﺢ‪ ‬ﲟﺘﻌﻠﱠـﻖِ ﴿ﲜﻨﺎﺣﻴـﻪ﴾ ﻭﻫـﻮ ﴿ﻳﻄـﲑ﴾ ﻓﻜـﺎﻥ ﻗﺮﻳﻨـﺔﹰ ﻋﻠـﻰ‬
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‫‪117‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻜﻢؕ﴾ ﰲ ﺗـﺪﺑﲑ ﺧﻠﻘﻬـﺎ ورزﻗﻬـﺎ وأﺣﻮاﳍـﺎ ﴿ َﻣـﺎ َ ْ َ‬
‫ﻃﻨـﺎ﴾‬ ‫اﻣﺜﺎ ُ ُ ْ‬
‫ُﻣﻢ َ ْ َ‬
‫اﻻ ا َ ٌ‬ ‫وﻻ ﻃ ِﺮ ٍ ِﻳﻄ ْ ُ﴾ ﰲ اﳍـﻮاء ﴿ ِ َ َ َ ْ‬
‫ﺑﺠﻨﺎﺣﻴ ِ ِ ۤ‬ ‫اﻻرض)‪َ َ (١‬‬
‫﴿ِ َْْ ِ‬
‫)‪(٢‬‬

‫ون ﴿‪ ﴾﴾۳۸‬ﻓﻴﻘﻀﻲ ﺑﻴﻨﻬﻢ‬ ‫ﻣﻦ﴾ زاﺋﺪة ﴿ َ ْ ٍء﴾ ﻓﻠﻢ ﻧﻜﺘﺒﻪ ﴿ ُﺛﻢ ا ِ ٰ َرﺑ ِ ْﻢ ُ ْ‬
‫ﻳﺤ َ ُ ْ َ‬ ‫ِﺘﺐ﴾ اﻟﻠﻮح اﳌﺤﻔﻮظ ﴿ ِ ْ‬ ‫ﺗﺮﻛﻨﺎ ﴿ ِ ا ْ ﻜ ٰ ِ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﻳﻦ َ ُ ْ‬
‫ﻛـﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨـﺎ﴾ اﻟﻘـﺮآن ﴿ ُﺻـﻢ﴾ ﻋـﻦ ﲰﺎﻋﻬـﺎ ﲰـﺎع‬ ‫وﻳﻘﺘﺺ ﻟﻠﺠﻤﺎء)‪ (٧‬ﻣﻦ اﻟﻘﺮﻧﺎء ﺛﻢ ﻳﻘﻮل ﳍﻢ ﻛﻮﻧﻮا ﺗﺮاﺑـﺎ‪ِ َ ﴿ .‬‬
‫واﻟﺬ ْ َ‬
‫ﻣﻦ َﺸﺎْ﴾ ﻫﺪاﻳﺘﻪ‬ ‫)‪(١٠‬‬
‫اﻟﻈﻠﻤﺖِ ؕ﴾ اﻟﻜﻔﺮ ﴿ َ ْ‬
‫ﻣﻦ َﺸﺎ ِاﷲُ﴾ إﺿﻼﻟﻪ)‪ْ ِ ْ ﴿ (٩‬‬
‫ُﻀﻠﻠـ ُ ؕ َو َ ْ‬ ‫ﻗﺒﻮل ﴿و ُ ْ ٌ‬
‫ﺑﻜﻢ﴾ ﻋﻦ اﻟﻨﻄﻖ ﺑﺎﳊﻖ ﴿ ِ ُ ٰ‬
‫)‪(٨‬‬

‫ﺗﻘﺪﻳﺮ ﺍﳌﹶﺸ‪‬ﻲِ ﻫﻨﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣﺎ ﻣﻦ ﺩﺍﺑﺔ ﰲ ﺍﻷﺭﺽ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻪ ﺣﺸﺮ ﺍﻷﺟﺴﺎﺩ ﻭﺍﻟﺪﻭﺍﺏ‪ ‬ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﻄﲑ ﻛﻠﹼﻬﺎ ﻭﺍﺳﺘﺪﻝﹼ ‪‬ـﺬﻩ ﺍﻵﻳـﺔ ﻋﻠـﻰ ﻣـﺴﺌﻠﺔ‬ ‫)‪(١‬‬
‫ﺃﹸﺧﺮﻯ ﺃﺧﺮﺝ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻋﻦ ﺃﻧﺲ ﺃﻧﻪ ﺳ‪‬ﺌﻞ‪ :‬ﻣ‪‬ﻦ ﻳﻘﺒﺾ ﺃﺭﻭﺍﺡ‪ ‬ﺍﻟﺒﻬﺎﺋﻢ؟ ﻓﻘﺎﻝ‪ :‬ﻣ‪‬ﻠﹶﻚ‪ ‬ﺍﳌﻮﺕ‪ ،‬ﻓﺒﻠﻎ ﺍﳊﹶﺴ‪‬ﻦ‪ ‬ﻓﻘـﺎﻝ‪ :‬ﺻ‪‬ـﺪ‪‬ﻕ‪ ‬ﺇﻥﹼ ﺫﻟـﻚ‬
‫ﰲ ﻛﺘﺎﺏ ﺍﷲ ﰒﹼ ﺗ‪‬ﻼ ﻫﺬﻩ ﺍﻵﻳﺔﹶ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺗﺪﺑﲑِ ﺧ‪‬ﻠﻘِﻬﺎ[ ﺃﻱ ﻭﰲ ﺃ‪‬ﺎ ﺗ‪‬ﻌﺮِﻑ‪ ‬ﺭﺑ‪‬ﻬﺎ ﻭﺗ‪‬ﻮ‪‬ﺣ‪‬ﺪ‪‬ﻩ ﻭﺗ‪‬ﺴﺒ‪‬ﺤ‪‬ﻪ ﻭﺗ‪‬ﺼﻠﱢﻲ ﻟﻪ ﻛﻤﺎ ﺃﻧﺘﻢ ﺗ‪‬ﻌﺮِﻓﻮﻧ‪‬ﻪ ﻭﺗ‪‬ﻮﺣ‪‬ﺪ‪‬ﻭﻧﻪ ﻭﺗ‪‬ﺴﺒﺤﻮﻧﻪ ﻭﺗ‪‬ـﺼﻠﱡﻮﻥ‬ ‫)‪(٢‬‬
‫ﻟﻪ ﻭﰲ ﺃ‪‬ﺎ ﻳ‪‬ﻔﻬ‪‬ﻢ‪ ‬ﺑﻌﻀ‪‬ﻬﺎ ﻋﻦ ﺑﻌﺾ ﻭﻳ‪‬ﺄﹾﻟﹶﻒ‪ ‬ﺑﻌﻀ‪‬ﻬﺎ ﺑﻌﻀﺎﹰ ﻛﻤﺎ ﺃﻥﹼ ﺟِﻨﺲ ﺍﻹﻧﺴﺎﻥ ﻳ‪‬ﺄﻟﹶﻒ‪ ‬ﺑﻌﻀ‪‬ﻬﻢ ﺑﻌـﻀﺎﹰ ﻭﻳ‪‬ﻔﻬـﻢ ﺑﻌـﻀ‪‬ﻬﻢ ﻋـﻦ ﺑﻌـﺾ‬
‫ﺠﻤ‪‬ﺎﺀِ ﻣِﻦ ﺍﻟﻘﹶﺮ‪‬ﻧ‪‬ﺎﺀِ‪) .‬ﺧﺎﺯﻥ(‬
‫ﺺ ﻟِﻠ ‪‬‬
‫ﻭﰲ ﺃﻥﹼ ﺍﻟﺬﱠﻛﹶﺮ ﻣﻨﻬﺎ ﻳ‪‬ﻌﺮِﻑ ﺍﻷﻧﺜٰﻰ ﻭﰲ ﺃ‪‬ﺎ ﺗ‪‬ﺒﻌ‪‬ﺚ ﺑﻌﺪ ﺍﳌﻮﺕ ﻟﻠﺤﺴﺎﺏ ﺣﱴ ﻳ‪‬ﻘﺘ‪ ‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺮ‪‬ﻛﹾﻨ‪‬ﺎ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺩﻓﻌﺎﹰ ﻟِﻤﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣِﻦ ﺃﻥﹼ ﺃﺻﻞ ﺍﻟﺘﻔﺮﻳﻂ ﺃﹶﻥ ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺑـ½ﰲ¼ ﻭﻫﺎﻫﻨـﺎ ﻟـﻴﺲ ﻛـﺬﻟﻚ ﻷﻥﹼ ﻗﻮﻟﹶـﻪ ﴿ﻣِـﻦ ﺷ‪‬ـﻲﺀٍ﴾ ﰲ‬ ‫)‪(٣‬‬
‫ﻣﻮﺿِﻊ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﻭ﴿ﻣِﻦ﴾ ﺯﺍﺋﺪﺓ‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱃ ﺩﻓﻌﻪ ﺑﺄﻥﹼ ﴿ﻓﹶﺮ‪‬ﻃﹾﻨ‪‬ﺎ﴾ ﻣﺘﻀﻤ‪‬ﻦ ﻣﻌﲎ ½ﺗ‪‬ﺮﻛﹾﻨﺎ ﻭﺃﹶﻏﻔﹶﻠﹾﻨﺎ¼‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺍﶈﻔﻮﻅ[ ﺃﻱ )ﺍﶈﻔﻮﻅِ( ﻣِﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣِﻦ ﺗﻐﻴﲑِ ﺷﻲﺀٍ ﻣﻨﻪ‪ ،‬ﻭﻃﹸﻮﻟﹸﻪ ﻣـﺎ ﺑـﲔ ﺍﻟـﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﻋ‪‬ﺮﺿ‪‬ـﻪ ﻣـﺎ ﺑـﲔ‬ ‫ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻠﻮﺡِ‬ ‫)‪(٤‬‬
‫ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻭﻫﻮ ﻣِﻦ ﺩ‪‬ﺭ‪‬ﺓٍ ﺑ‪‬ﻴ‪‬ﻀ‪‬ﺎﺀَ ﰲ ﺍﳍﻮﺍﺀ ﻓﻮﻕ‪ ‬ﺍﻟﺴﻤﺎﺀِ ﺍﻟﺴﺎﺑﻌﺔِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻠﹶﻢ ﻧ‪‬ﻜﺘ‪‬ﺒﻪ[ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻣِﻦ ﺷ‪‬ﻲﺀٍ﴾ ﻣﻔﻌﻮ ﹲﻝ ﺑﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﻘﻀِﻲ ﺑﻴﻨ‪‬ﻬﻢ‪ ...‬ﺇﱁ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻷُﻣﻢ ﻛﻠﱢﻬﺎ ﻣِﻦ ﺍﻟﻄﲑ ﻭﺍﻟﺪﻭﺍ ‪‬‬
‫ﺏ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻧـﺖ ﻣ‪‬ﻤ‪‬ﺘ‪‬ﺜِﻠﹶـﺔﹶ ﻣ‪‬ـﺎ ﺃﺭﺍﺩ ﺍﷲُ ﺗﻌـﺎﱃ‬ ‫)‪(٦‬‬
‫ﻣﻨﻬﺎ ﺃﹸﺟﺮﻳﺖ‪ ‬ﻣ‪‬ﺠﺮ‪‬ﻯ ﺍﻟﻌ‪‬ﻘﹶﻼﺀِ‪) .‬ﻛﺮﺧﻲ(‬
‫ﺠﻤ‪‬ﺎﺀِ[ ﺃﻱ ﻓﺎﻗِﺪﺓِ ﺍﻟﻘﹸﺮﻭﻥِ‪ .‬ﻭﰲ "ﺍﳌِﺼﺒﺎﺡ"‪½ :‬ﻭﲨ‪‬ﺖِ ﺍﻟﺸﺎﺓﹸ ﲨ‪‬ﺎ¼ ﻣِﻦ ﺑﺎﺏِ ½ﺗ‪‬ﻌِﺐ‪ ¼‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﳍـﺎ ﻗﹶـﺮ ﹲﻥ‪ ،‬ﻓﺎﻟـﺬﱠﻛﹶﺮ‪ ‬ﺃﹶﺟ‪‬ـﻢ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻟِﻠ ‪‬‬ ‫)‪(٧‬‬
‫ﻭﺍﻷُﻧﺜٰﻰ ﺟ‪‬ﻤ‪‬ﺎﺀُ‪ ،‬ﻭﺍﳉﹶﻤﻊ‪ ‬ﺟ‪‬ﻢ‪ ‬ﻣِﺜﻞﹸ‪ :‬ﺃﹶﲪ‪‬ﺮ‪ ‬ﻭﺣ‪‬ﻤ‪‬ﺮ‪‬ﺍﺀُ ﻭﺣ‪‬ﻤ‪ ‬ﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤﺎﻉ ﹶﻗﺒﻮﻝٍ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﺘﻮﻫﻢ ﺃﻧﻪ ﰲ ﺍﳋﺎﺭﺝ ﺍﻟﻜﻔﺎﺭ‪ ‬ﻳ‪‬ﺴﻤﻌﻮﻥ ﻭ ﻳ‪‬ﻨ ِﻄﻘﻮﻥ ﻓﻜﻴﻒ ﻗﻴـﻞ ﴿ﺻ‪‬ـﻢ‪ ‬ﻭ‪‬ﺑ‪‬ﻜﹾـﻢ‪﴾‬؟‪ ،‬ﻓﺄﺷـﺎﺭ ﺇﱃ‬ ‫)‪(٨‬‬
‫ﺩﻓﻌﻪ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﺴ‪‬ﻤﺎﻉِ ﺳ‪‬ﻤﺎﻉ‪ ‬ﻗﺒﻮﻝ ﻭﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﻨ‪‬ﻄﻖ ﺍﻟﻨﻄﻖ‪ ‬ﺑﺎﳊﻖ‪ ‬ﻻ ﻣﻄﻠﻖ‪ ‬ﺍﻟﺴﻤﺎﻉِ ﻭﺍﻟﻨﻄـﻖِ‪ .‬ﻭﺍﻟﺘﻌـﺒﲑ ﺑﻌﺒـﺎﺭﺓٍ ﺃﹸﺧ‪‬ـﺮٰﻯ ﺃﻧـﻪ‬
‫ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥﹼ ﻧ‪‬ﻔﺲ‪ ‬ﺍﻟﺴ‪‬ﻤﺎﻉ ﻟﻴﺲ ﲟﻘﺼﻮﺩ ﻭﻻ ﻣﺄﻣﻮﺭٍ ﺑﻪ ﻛﻤﺎ ﻳ‪‬ﺪ‪‬ﻝﱡ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﺒﺎﻕ‪ ‬ﻭﺍﻟﺴ‪‬ﻴﺎﻕ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺿﻼﻟﹶﻪ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﴿ﻳ‪‬ﺸ‪‬ﺎ﴾ ﳏﺬﻭﻑ ﻭﻛﺬﺍ ﰲ ﺗﻘﺪﻳﺮِ ½ﻫﺪﺍﻳﺘ‪‬ﻪ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻳ‪‬ﻀ‪‬ﻠِﻠﹾﻪ‪ [﴾‬ﻫﻮ ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻟﻨﺎ ﻋﻠﻰ ﺍﳌﻌﺘﺰِﻟﺔ ﰲ ﺧ‪‬ﻠﻖ ﺍﻷﻓﻌﺎﻝ ﻭﺇﺭﺍﺩﺓِ ﺍﳌﹶﻌﺎﺻﻲ ﻭﻧ‪‬ﻔﻲِ ﺍﻷَﺻﻠﹶﺢِ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺻـ ‪] (٧٠‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ارءﻳـﺘﻜﻢ﴾ أﺧـﱪوﱐ ﴿ ِ ْ‬
‫ان‬ ‫ﻗﻞ﴾ ﻳﺎ ﳏﻤﺪ ﻷﻫـﻞ ﻣﻜـﺔ ﴿ َ َ َ ْ َ ُ ْ‬ ‫ﻳﺠﻌﻠ ُ َﻋ ٰ ِ َ ا ٍط﴾ ﻃﺮﻳﻖ ﴿ ْ َ ِ ْ ٍ‬
‫ﻣﺴﺘﻘﻴﻢ ﴿‪ ﴾﴾۳۹‬دﻳﻦ اﻹﺳﻼم ﴿ ُ ْ‬ ‫﴿َ ْ َ ْ‬
‫)‪(١‬‬

‫ﺻﺪﻗ ِ ْ َ‬ ‫ان ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ٰ ِ‬ ‫ﺗﺪﻋﻮن﴾ ﻻ ﴿ ِ ْ‬ ‫اﻏ ْ َ اﷲِ َ ْ ُ ْ َ‬ ‫َُ‬
‫اﻟﺴﺎﻋﺔ﴾ اﻟﻘﻴﺎﻣﺔ اﳌﺸﺘﻤﻠﺔ ﻋﻠﻴﻪ ﺑﻐﺘﺔ ﴿ َ َ‬ ‫ﻋﺬاب اﷲِ﴾ ﰲ اﻟﺪﻧﻴﺎ ﴿ َ ْاو َ َ ْ ُ ُ‬
‫اﺗﺘﻜﻢ‬ ‫ﻜﻢ َ َ ُ‬‫َاﺗٰ ُ ْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﺗﺪﻋﻮن ِ َ ْ‬
‫اﻟﻴ ِ﴾‬ ‫ﺗﺪﻋﻮن﴾ ﰲ اﻟﺸﺪاﺋﺪ ﴿ َ َ ْ ِ ُ‬
‫ﻓﻴﻜﺸﻒ َﻣﺎ َ ْ ُ ْ َ‬ ‫ﺑﻞ ِاﻳﺎہُ﴾ ﻻ ﻏﲑه ﴿ َ ْ ُ ْ َ‬ ‫﴿‪ ﴾﴾۴۰‬ﰲ أن اﻷﺻﻨﺎم ﺗﻨﻔﻌﻜﻢ ﻓﺎدﻋﻮﻫﺎ ﴿ َ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻛﻮن ﴿‪ ﴾﴾۴۱‬ﻣﻌﻪ ﻣﻦ اﻷﺻﻨﺎم ﻉ‬ ‫وﺗﻨﺴﻮن﴾ ﺗﱰﻛﻮن ﴿ َﻣﺎ ُ ْ ِ ُ ْ َ‬ ‫أن ﻳﻜﺸﻔﻪ ﻋﻨﻜﻢ ﻣﻦ اﻟﻀﺮ وﳓﻮه ﴿ ِ ْ‬
‫ان َ ٓ َ‬
‫ﺷﺎء﴾ ﻛﺸﻔﻪ ﴿ َ َ ْ َ ْ َ‬
‫ﻉ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬

‫ﻓﺎﺧـﺬﻧ ٰ ُ ْﻢ ِ ْ َ ْ َ ٓ ِ‬
‫ﺑﺎﻟﺒﺎﺳـﺎء﴾ ﺷـﺪة اﻟﻔﻘـﺮ ﴿َو‬ ‫ﻗﺒﻠ ِ َ ﴾ رﺳﻼ)‪ (٩‬ﻓﻜﺬﺑﻮﻫﻢ)‪ْ َ َ َ ﴿ (١٠‬‬‫ﻣﻦ﴾ زاﺋﺪة ﴿ َ ْ‬
‫ُﻣﻢ ْ‬
‫اٍَ‬ ‫ﻟﻘﺪ َ ْ َ ْ َ ۤ‬
‫ارﺳﻠﻨﺎ ا ِ‬ ‫ﻓﻼ ﺗﺪﻋﻮﻧﻪ ﴿ َو َ َ ْ‬
‫ﺟـﺎء ُ ْﻢ َ ْ ُ َ‬
‫ﺑﺎﺳـﻨﺎ﴾ ﻋـﺬاﺑﻨﺎ‬ ‫َـﻮﻻ﴾ ﻓﻬـﻼ ﴿ا ِ ْذ َ ٓ َ‬
‫)‪(١٢‬‬
‫ﻋﻮن ﴿‪ ﴾﴾۴۲‬ﻳﺘـﺬﻟﻠﻮن)‪ (١١‬ﻓﻴﺆﻣﻨـﻮن ﴿ َﻓﻠ ْ َ ۤ‬
‫َ ُْ َ‬ ‫اﻟ ٓاِء﴾ اﳌﺮض ﴿ َ َﻟﻌﻠ ُ ْـﻢ َ َﻳﺘـ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺧﺒِﺮ‪‬ﻭﱐ[ ﺍﺳﺘﻌﻤﺎﻝﹸ ½ﺃﹶﺭ‪‬ﺃﻳﺖ‪ ¼‬ﰲ ﺍﻹﺧﺒﺎﺭ ﻣ‪‬ﺠﺎﺯ ﺃﻱ ﺃﹶﺧﺒِﺮﻭﱐ ﻋﻦ ﺣـﺎﻟﺘﻜﻢ ﺍﻟﻌ‪‬ﺠﻴﺒـﺔِ‪ ،‬ﻭﻭﺟـﻪ‪ ‬ﺍ‪‬ـﺎﺯ ﺃﻧـﻪ ﳌﹼـﺎ ﻛـﺎﻥ ﺍﻟﻌِﻠـﻢ‪‬‬ ‫)‪(١‬‬
‫ﺑﺎﻟﺸﻲﺀ ﺳﺒﺒﺎﹰ ﻟﻺﺧﺒﺎﺭ ﻋﻨﻪ ﺃﻭ ﺍﻹﺑﺼﺎﺭ‪ ‬ﺑﻪ ﻃﺮﻳﻘﺎﹰ ﺇﱃ ﺍﻹﺣﺎﻃﺔ ﺑﻪ ﻋِﻠﻤﺎﹰ ﻭﺇﱃ ﺻﺤ‪‬ﺔِ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ﺍﺳﺘ‪‬ﻌﻤﻠﺖِ ﺍﻟﺼﻴﻐﺔﹸ ﺍﻟـﱵ ﻟِﻄﻠـﺐ ﺍﻟﻌﻠـﻢِ‬
‫ﺃﻭ ﻟِﻄﻠﺐ ﺍﻹﺑﺼﺎﺭِ ﰲ ﻃﻠﺐِ ﺍﳋﹶﺒ‪‬ﺮِ ﻻﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﺍﻟﻄﻠﺐ ﻓﻔﻴﻪ ﳎﺎﺯﺍﻥ؛ ﺍﺳﺘﻌﻤﺎﻝﹸ ½ﺭ‪‬ﺃﻯ¼ ﺍﻟﱵ ﲟﻌﲎ ½ﻋ‪‬ﻠِﻢ‪ ¼‬ﺃﻭ ½ﺃﹶﺑ‪‬ﺼ‪‬ﺮ‪ ¼‬ﰲ ﺍﻹﺧﺒﺎﺭ‬
‫ﻭﺍﺳﺘﻌﻤﺎﻝﹸ ﺍﳍﻤﺰﺓ ﺍﻟﱵ ﻫﻲ ﻟﻄﻠﺐ ﺍﻟﺮﺅﻳﺔ ﰲ ﻃﻠﺐ ﺍﻹﺧﺒﺎﺭ‪) .‬ﺍﻟﺸ‪‬ﻬﺎﺏ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﺪﻧﻴﺎ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﻟِﻴ‪‬ﻐﺎﻳِﺮ‪ ‬ﻣﺎ ﺑ‪‬ﻌﺪ‪‬ﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ[ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻺﻧﻜﺎﺭ ﻻ ﻟﻼﺳﺘﻌﻼﻡ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺍﳌﻌﻠﻮﻡ ﻻ ﻣﻌﲎ ﻟﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﺎﺩ‪‬ﻋ‪‬ﻮﻫﺎ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺟﻮﺍﺏ‪ ‬ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ ﻏﲑ‪‬ﻩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺗﻘﺪﱘ ﺍﳌﻔﻌﻮﻝ ﻫﻨﺎ ﻟﻠﺘﺨﺼﻴﺺ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺎ ﺗ‪‬ﺪ‪‬ﻋ‪‬ﻮ‪‬ﻥﹶ ﺇِﻟﹶﻴ‪‬ﻪِ﴾[ ﺃﻱ ﺍﻟﺬﻱ ﺗ‪‬ﺪﻋ‪‬ﻮﻧ‪‬ﻪ ﺇﻟﻴﻪ ﺃﻱ ﺇﱃ ﻛﺸﻔِﻪ‪ ،‬ﻭﺃﺷﺎﺭ ﺇﱃ ﻫﺬﺍ ﺍﳌﻀﺎﻑِ ﺍﶈﺬﻭﻑِ ﺑﻘﻮﻟﻪ ½ﺃﻥ ﻳ‪‬ﻜﺸِﻔﹶﻪ¼ ﺍﻟـﻮﺍﻗﻊِ‬ ‫)‪(٦‬‬
‫ﺑ‪‬ﺪ‪‬ﻻﹰ ﻣﻦ ﺍﳍﺎﺀ ﰲ ﴿ﺇﻟﻴﻪ﴾ ﺃﻱ ﻳ‪‬ﻜﺸِﻒ‪ ‬ﻣﺎ ﺗﺪﻋ‪‬ﻮﻥ ﺇﱃ ﻛﺸﻔِﻪ ﻭ﴿ﺇﻟﻴﻪ﴾ ﻣﺘﻌﻠﱢﻖ ﺑــ﴿ﺗﺪﻋﻮﻥ﴾‪ ،‬ﻭﺍﻟـﻀﻤﲑ‪ ‬ﺣﻴﻨﺌـﺬ ﻳ‪‬ﻌـﻮﺩ ﻋﻠـﻰ ﴿ﻣـﺎ﴾‬
‫ﺍﳌﻮﺻﻮﻟﺔِ ﺃﻱ ﺍﻟﺬﻱ ﺗ‪‬ﺪﻋ‪‬ﻮﻥ ﺇﱃ ﻛﺸﻔِﻪ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﹶﺸ‪‬ﻔﹶﻪ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ ﻟِﻔﹶﻬﻢ ﺍﳌﻌﲎ ﻭﺩﻻﻟﺔِ ﻣﺎ ﻗﺒﻠﹶﻪ ﻋﻠﻴﻪ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺘﺮ‪‬ﻛﻮﻥ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻨﺴﻴﺎﻥ ﻟﻴﺲ ﲟﻌﲎ ﺍﻟﻐﻔﻠﺔ ﻫﻨﺎ ﺑﻞ ﺍﳌﻌﲎ ﺃ‪‬ﻢ ﻳﺘﺮﻛﻮﻧﻪ ﻟِﻌ‪‬ـﺪ‪‬ﻡِ ﺍﻟﻔﺎﺋـﺪﺓ ﻣ‪‬ـﻊ‪ ‬ﻛـﻮﻧِﻬﻢ ﺫﺍﻛـﺮﻳﻦ‬ ‫)‪(٨‬‬
‫ﳍﺎ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺭ‪‬ﺳ‪‬ﻼﹰ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﴿ﺃﹶ ‪‬ﺭﺳ‪‬ﻠﹾﻨ‪‬ﺎ﴾ ﳏﺬﻭﻑ ﺑﺪﻻﻟﺔ ﴿ﺃﹶ ‪‬ﺭﺳ‪‬ﻠﹾﻨ‪‬ﺎ﴾ ﻋﻠﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻓﻜﹶﺬﱠﺑﻮﻫﻢ[ ﻗﺪ‪‬ﺭﻩ ﻟِﻴﺼﺢ‪ ‬ﺗﺮﺗ‪‬ﺐ‪ ‬ﻗﻮﻟِﻪ ﴿ﻓﹶﹶﺄﺧ‪‬ﺬﹾﻧٰﻬ‪‬ﻢ‪ ﴾....‬ﺇﱁ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺘ‪‬ﺬﹶﱠﻟﻠﹸﻮﻥ[ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻀﺮ‪‬ﻉ ½ﺗ‪‬ﻔﹶﻌ‪‬ﻞﹲ¼ ﻣﻦ ﺍﻟﻀ‪‬ﺮ‪‬ﺍﻋ‪‬ﺔِ ﻭﻫﻲ ﺍﳌﹶﺬﹶﻟﱠﺔﹸ ﻭﺍﳋﹸﺸﻮﻉ‪ ‬ﺍﳌﹶﺒﻨِﻴ‪‬ﺔﹸ ﻋﻠﻰ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻟﻄﺎﻋـﺔ ﻭﺗـﺮﻙِ ﺍﻟﺘﻤـﺮ‪‬ﺩِ‬
‫ﻭﺍﻟﻌﻨﺎﺩِ‪) .‬ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻼ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﻟﹶﻮﻻﹶ¼ ﻫﺎﻫﻨﺎ ﻟﻠﺘﺤﻀﻴﺾ ﻻ ﻻﻧﺘﻔﺎﺀِ ﺷﻲﺀٍ ﻟِﻮ‪‬ﺟﻮﺩِ ﻏﲑِﻩ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﺍﻧﺘﻔﺎﺀَ ﻫﺎﻫﻨﺎ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻓﻬ‪ ‬ﱠ‬

‫‪119‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻳﻦ َﻟ ُ ُﻢ ْ ٰ ُ‬
‫اﻟﺸﻴﻄﻦ َﻣﺎ‬ ‫ﻗﻠﻮﺑ ُ ُ ْﻢ﴾ ﻓﻠﻢ ﺗﻠﻦ ﻟﻺﳝﺎن ﴿ َ َ‬
‫وز َ‬ ‫ﻋﻮا﴾ أي ﻟﻢ ﻳﻔﻌﻠﻮا ذﻟﻚ ﻣﻊ ﻗﻴﺎم اﳌﻘﺘﻀﻲ ﻟﻪ ﴿ َو ٰﻜ ِْﻦ َ َ ْ‬
‫ﻗﺴﺖ ُ ُ ْ‬ ‫﴿ َ َ ُْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺴﻮا﴾ ﺗﺮﻛﻮا)‪َ ﴿ (٤‬ﻣﺎ ذُ ُ ْوا﴾ وﻋﻈﻮا وﺧﻮﻓﻮا ﴿ﺑ ِ ٖ ﴾ ﻣﻦ اﻟﺒﺄﺳـﺎء‬ ‫ﻌﻤﻠﻮن ﴿‪ ﴾﴾۴۳‬ﻣﻦ اﳌﻌﺎﺻﻲ ﻓﺄﺻﺮوا ﻋﻠﻴﻬﺎ ﴿ َﻓﻠَﻤﺎ َ ُ ْ‬
‫)‪(٣‬‬
‫َ ُْ‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬
‫ۤ‬
‫ﺣﻮا ِ َ ۤ‬
‫ﺑﻤﺎ‬ ‫اﺑﻮا َب ُﻞ َ ْ ٍءؕ﴾ ﻣﻦ اﻟﻨﻌﻢ اﺳﺘﺪراﺟﺎ ﳍﻢ ﴿ َﺣ ٰ ّ ِ َ‬
‫اذا َ ِ ُ ْ‬ ‫ﻓﺘﺤﻨﺎ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ َﻋﻠ َْﻴ ِ ْﻢ َ ْ َ‬ ‫واﻟﻀﺮاء ﻓﻠﻢ ﻳﺘﻌﻈﻮا ﴿ َ َ ْ َ‬
‫اﻟﻘﻮم ِ‬‫داﺑﺮ ُ ْ َ ْ‬ ‫ﻣﺒﻠﺴﻮن ﴿‪ ﴾﴾۴۴‬آﻳﺴﻮن ﻣﻦ ﻛﻞ ﺧﲑ ﴿ َ ُ ِ‬
‫ﻓﻘﻄ َﻊ َ ِ‬ ‫ﻓﺎذا ُ ْﻢ ْ ِ ُ ْ َ‬‫ﻐﺘﺔ﴾ ﻓﺠﺄة ﴿ َ ِ َ‬ ‫ا ُْوﺗُـ ﻮا﴾ ﻓﺮ حﺑﻄﺮ)‪ْ َ َ ﴿(٥‬‬
‫اﺧﺬﻧ ٰ ُ ْﻢ﴾ ﺑﺎﻟﻌﺬاب ﴿ َ ْ َ ً‬
‫اﻟﻌﻠَﻤِ ْ َ ﴿‪ ﴾﴾۴۵‬ﻋ ﻧـﺼﺮ اﻟﺮﺳـﻞ وإﻫـﻼك اﻟﻜـﺎﻓﺮﻳﻦ‬ ‫َرب ْ ٰ‬ ‫َﻤﻮاؕ﴾ أي آﺧﺮﻫﻢ ﺑﺄن اﺳﺘﺆﺻﻠﻮا)‪َ ﴿ (٦‬و ْ َ ْ ُ‬
‫اﻟﺤﻤﺪ‬ ‫ﻳﻦ َﻇﻠ ُ ْ‬
‫اﻟﺬ ْ َ‬
‫ِ‬
‫)‪(٧‬‬

‫وﺧـﺘﻢ﴾ ﻃﺒـﻊ ﴿ َﻋ ٰ‬ ‫ﺳﻤﻌﻜﻢ﴾ أﺻﻤﻜﻢ ﴿ َواَ ْ ٰ َ ُ ْ‬

‫ﻛﻢ﴾ أﻋﻤـﺎﻛﻢ ﴿ َ َ َ َ‬ ‫اﺧﺬ اﷲُ َ ْ َ ُ ْ‬ ‫ارءﻳﺘﻢ﴾ أﺧﱪوﱐ ﴿ ِ ْ‬
‫ان َ َ َ‬ ‫ﻗﻞ﴾ ﻷﻫﻞ ﻣﻜﺔ ﴿ َ َ َ ْ ُ ْ‬ ‫﴿ُ ْ‬
‫)‪(٨‬‬

‫ﻣﻦ ِاﻟ ٰ ٌ ﻏ َ ْ ُاﷲ ِ َ ْ ِ ْ ُ ْ‬

‫ﻳﺎﺗﻴﻜﻢ ﺑ ِ ِ﴾ ‪......................................................‬‬ ‫ُ ُْ ِ ُْ‬
‫ﻗﻠﻮﺑﻜﻢ﴾ ﻓﻼ ﺗﻌﺮﻓﻮن ﺷﻴﺌﺎ ﴿ ْ‬
‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﱂ ﻳ‪‬ﻔﻌ‪‬ﻠﹸﻮﺍ ﺫﻟﻚ[ ﺃﻱ ﺍﻟﺘﻀﺮ‪‬ﻉ‪ ‬ﻣ‪‬ﻊ‪ ‬ﻗﻴﺎﻡ ﺍﳌﹸﻘﺘﻀِﻲ ﻟﻪ ﻭﻫﻮ ﺍﻟﺒﺄﺳﺎﺀُ ﻭﺍﻟـﻀ‪‬ﺮ‪‬ﺍﺀُ‪ ،‬ﻭﺃﺷـﺎﺭ ﺍﳌﻔـﺴ‪‬ﺮ ﺑـﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﺤـﻀﻴﺾ‪‬‬ ‫)‪(١‬‬
‫ﲟﻌﲎ ﺍﻟﻨﻔﻲ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻠﹶﻢ‪ ‬ﺗ‪‬ﻠِﻦ‪ ‬ﻟﻺﳝﺎﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﹶﺴﺎﻭﺓ ﺍﻟﻜﻔﺮ‪ ،‬ﻓﺎﻟﺘﻀﺮ‪‬ﻉ ﺳﺒﺒ‪‬ﻪ ﺍﻹﳝﺎﻥﹸ‪ ،‬ﻭﺍﻟﻘﹶـﺴ‪‬ﻮ‪‬ﺓﹸ ﺳـﺒﺒ‪‬ﻬﺎ ﺍﻟﻜﻔـﺮ‪ ‬ﺃﹶﻻﹶ ﺗ‪‬ـﺮٰﻯ ﺃﻧـﻚ‬ ‫)‪(٢‬‬
‫ﺗﻘﻮﻝ ½ﺁﻣ‪‬ﻦ‪ ‬ﻓﹶﺘ‪‬ﻀ‪‬ﺮ‪‬ﻉ‪ ،‬ﻭ‪‬ﻗﹶﺴ‪‬ﺎ ﻗﻠﺒ‪‬ﻪ ﻓﻜﹶﻔﹶﺮ‪ ¼‬ﻭﻫﻮ ﻣ‪‬ﺒﲏ‪ ‬ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺘﺤﻀﻴﺾ ﻟﻠﻄﻠﺐ ﻭﻟﻜﻦ ﻗﻀﻴﺔ ﻛـﻼﻡ "ﺍﻟﻜـﺸ‪‬ﺎﻑ" ﺃﻧـﻪ ﰲ ﻣﻌـﲎ ﺍﻟﻨﻔـﻲ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻛﻤﺎ ﻣ‪‬ﺮ‪‬ﺕِ ﺍﻹﺷﺎﺭﺓﹸ ﺇﻟﻴﻪ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺄﹶﺻ‪‬ﺮ‪‬ﻭﺍ ﻋﻠﻴﻬﺎ[ ﺃﻱ ﻭﱂ ﻳ‪‬ﺨ‪‬ﻄِﺮ‪‬ﻭ‪‬ﺍ ﺑِﺒ‪‬ﺎﻟِﻬﻢ ﺃﻥﹼ ﻣﺎ ﺍﻋﺘ‪‬ﺮﺍﻫﻢ ﻣِﻦ ﺍﻟﺒﺄﺳﺎﺀِ ﻭﺍﻟﻀ‪‬ﺮ‪‬ﺍﺀِ ﻣﺎ ﻫﻮ ﺇﻻﹼ ﻷَﺟ‪‬ﻠِﻬﺎ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺮ‪‬ﻛﹸﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺗ‪‬ﺮ‪‬ﻛﹶﻬﻢ ﻣﺎ ﺫﹸﻛﱢﺮ‪‬ﻭﺍ ﺑﻪ ﻛﺎﻥ ﻋ‪‬ﻤ‪‬ﺪﺍﹰ ﻻ ﺑِﻄﹶﺮ‪‬ﻳ‪‬ﺎﻥِ ﺍﻟﻨ‪‬ﺴﻴﺎﻥِ‪ ،‬ﻓﺈﺭﺍﺩﺓﹸ ﺍﻟﺘﺮﻙِ ﻣِﻦ ﺍﻟﻨﺴﻴﺎﻥ ﻣِﻦ ﺇﻃـﻼﻕ ﺍﳌﻠـﺰﻭﻡ‬ ‫)‪(٤‬‬
‫ﻭ ﺇﺭﺍﺩﺓِ ﺍﻟﻼﺯﻡ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺍﳌﺎﺋﺪﺓ ﲢﺖ ﺁﻳﺔ‪] (١٢ :‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﺮ‪‬ﺡ‪ ‬ﺑ‪‬ﻄﹶﺮٍ[ ﻗﺪ‪‬ﺭﻩ ﺍﺣﺘﺮﺍﺯﺍﹰ ﻋﻦ ﻓﹶﺮ‪‬ﺡِ ﺍﳌﺆﻣﻦ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺄﹶﻥِ ﺍﺳ‪‬ﺘ‪‬ﺆ‪‬ﺻِﻠﹸﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻘﻄﻊ ﺁﺧِﺮِﻫﻢ ﻗﹶﻄ ‪‬ﻊ ﲨﻴﻌِﻬﻢ ﺑﺎﻟﻠﺰﻭﻡ ﺍﻟﻌﺎﺩﻱ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺍﳊﻤﺪ‪ ‬ﷲ‪ ﴾...‬ﺇﱁ[ ﻗﺎﻝ ﺍﻟﺰ‪‬ﺟ‪‬ﺎﺝ‪ :‬ﺣ‪‬ﻤ‪‬ﺪ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﻧﻔﺴ‪‬ﻪ ﻋﻠﻰ ﺃﹶﻥﹾ ﻗﹶﻄﹶﻊ‪ ‬ﺩ‪‬ﺍﺑِﺮ‪‬ﻫﻢ ﻭﺍﺳ‪‬ﺘ‪‬ﺄﹾﺻ‪‬ﻞﹶ ﺷ‪‬ﺄﹾﻓﹶﺘ‪‬ﻬﻢ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃﹶﻥﱠ ﻗﹶﻄـ ‪‬ﻊ‬ ‫)‪(٧‬‬
‫ﺩﺍﺑﺮِﻫﻢ ﻧﻌﻤ ﹲﺔ ﺃﹶﻧﻌﻢ‪ ‬ﺍﷲُ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺃﹸﺭﺳﻠﻮﺍ ﺇﻟﻴﻬﻢ ﻓﻜﺬﱠﺑﻮﻫﻢ‪ ،‬ﻓﺬﹶﻛﹶﺮ‪ ‬ﺍﳊﻤﺪ‪ ‬ﺗﻌﻠﻴﻤﺎﹰ ﻟﻠﺮﺳﻞ ﻋﻠـﻴﻬﻢ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﻟِﻤ‪‬ـﻦ‬
‫ﺁﻣ‪‬ﻦ‪ ‬ﻢ ﻟِﻴ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪‬ﻭﺍ ﺍﷲَ ﻋﻠﻰ ﻛﻔﺎﻳﺘِﻪ ﺇﻳ‪‬ﺎﻫﻢ ﺷﺮ‪ ‬ﺍﻟـﺬﻳﻦ ﻇﹶﻠﻤـﻮﺍ ﻭﻟِﻴﺤﻤ‪‬ـﺪ‪ ‬ﳏﻤ‪‬ـ ‪‬ﺪ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻭﺃﺻـﺤﺎﺑ‪‬ﻪ ﺭﺑ‪‬ﻬـﻢ ﺇﺫﺍ ﺃﹶﻫﻠـﻚ‪‬‬
‫ﺍﳌﺸﺮﻛﲔ ﺍﳌﻜﺬﱢﺑﲔ‪ ،‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﺍﻟﺜﻨﺎﺀُ ﺍﻟﻜﺎﻣﻞﹸ ﻭﺍﻟﺸﻜﺮ‪ ‬ﺍﻟﺪﺍﺋﻢ‪ ‬ﷲ ﺭﺏ‪ ‬ﺍﻟﻌﺎﻟﹶﻤﲔ ﻋﻠـﻰ ﺇﻧﻌﺎﻣِـﻪ ﻋﻠـﻰ ﺭﺳـﻠﻪ ﻭﺃﻫـﻞِ ﻃﺎﻋﺘِـﻪ ﺑﺈﻇﻬـﺎﺭِ‬
‫ﺣﺠ‪‬ﺘِﻬﻢ ﻋﻠﻰ ﻣ‪‬ﻦ ﺧﺎﻟﹶﻔﹶﻬﻢ ﻭﺇﻫﻼﻙِ ﺃﹶﻋﺪﺍﺋِﻬﻢ ﻭﺍﺳﺘِﺌﺼﺎﻟِﻬﻢ ﺑﺎﻟﻌﺬﺍﺏ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺻ‪‬ﻤ‪‬ﻜﹸﻢ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺃﹶﺧﺬ ﺍﻟﺴﻤﻊِ ﳎﺎﺯ ﻋﻦ ﺍﻹﺻﻤﺎﻡ ﻷﻧﻪ ﻻﺯﻡ ﻟﻪ ﻭﻛﺬﺍ ﺍﻹﺷـﺎﺭﺓﹸ ﰲ ﻗﻮﻟـﻪ ½ﺃﹶﻋ‪‬ﻤ‪‬ـﺎﻛﹸﻢ¼‪.‬‬ ‫)‪(٨‬‬
‫)ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﻦ ﺇﻟﻪ‪ ‬ﻏﲑ‪ ‬ﺍﷲ﴾[ ﺃﻱ ﺃﻱ‪ ‬ﻓﺮﺩٍ ﻣِﻦ ﺍﻵﻟِﻬﺔ ﺍﻟﺜﺎﺑﺘﺔِ ﺑِﺰ‪‬ﻋ‪‬ﻤِﻜﻢ‪ ،‬ﻓﻘﻮﻝﹸ ﺍﳌﻔﺴﺮ ½ﺑِﺰ‪‬ﻋ‪‬ﻤِﻜﹸﻢ¼ ﻣﺘﻌﻠﱢﻖ ‪‬ﺬﺍ‪ ،‬ﻓﻜﺎﻥ ﺍﻷﻧﺴﺐ‪ ‬ﺗﻘﺪﳝ‪‬ﻪ‬ ‫)‪(٩‬‬
‫‪Å‬‬
‫‪120‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫? ﻣﺘﻌﻠﻖ ﺑ ﻘﻮﻟﻪ ½ﻣﻦ ﺇﻟﻪ ﻏﲑ ﺍﷲ ¼ ﻓﺎﳌﻨﺎﺳﺐ ﺗﻘﺪﳝﻪ‪١٢.‬ﺻﺎﻭﻱ‬
‫ـﺼﺪﻓﻮن ﴿‪﴾﴾۴۶‬‬ ‫اﻻﻳـﺖِ ﴾ اﻟـﺪﻻﻻت ﻋـ وﺣـﺪاﻧﻴﺘﻨﺎ ﴿ ُﺛـﻢ ُ ْـﻢ َ ْ ِ ُ ْ َ‬ ‫ﻛﻴﻒ ُ َ ُف﴾ ﻧﺒـﲔ ﴿ ْ ٰ ٰ‬ ‫ُﻧﻈﺮ َ ْ َ‬
‫ﲟﺎ أﺧﺬه ﻣﻨﻜﻢ ﺑﺰﻋﻤﻜﻢ ﴿ا ْ ُ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ان َ ٰاﺗ ُ ْ‬
‫ُ )‪(٣‬‬
‫ﻐﺘﺔ َ ْاو َﺟ ْ َ ًﺮة﴾ ﻟﻴﻼ أو ‪‬ﺎرا)‪ْ َ ﴿ (٤‬ﻞ ﻳ ُ ْ َﻠ ُ ِاﻻ‬
‫ﻋﺬاب اﷲِ َ ْ َ ً‬
‫ﻜﻢ َ َ ُ‬ ‫ارءﻳﺘﻜﻢ ِ ْ‬
‫ﻗﻞ﴾ ﳍﻢ ﴿ َ َ َ ْ َ ْ‬‫ﻳﻌﺮﺿﻮن ﻋﻨﻬﺎ ﻓﻼ ﻳﺆﻣﻨﻮن ﴿ ُ ْ‬
‫ﺍﻟﻌﻠﻮﻡ >‬ ‫ﻣﺘﻌﻠﻖ ﺑـ½ ﻣﺒﺸﺮﻳﻦ¼‪١٢.‬ﲝﺮ‬
‫ﻳﻦ﴾)‪ (٧‬ﻣـﻦ آﻣـﻦ ﺑﺎﳉﻨـﺔ ﴿َو‬
‫ﻣﺒـ ِ ْ َ‬ ‫اﻟﻤﺮﺳـﻠ ِ ْ َ ِاﻻ ُ َ‬
‫ﻧﺮﺳـﻞ ْ ُ ْ ‪َ٢‬‬ ‫اﻟﻈﻠﻤﻮن ﴿‪ ﴾﴾۴۷‬اﻟﻜﺎﻓﺮون أي ﻣﺎ ﻳﻬﻠـﻚ إﻻ ﻫـﻢ ﴿ َ َ‬
‫وﻣـﺎ ُ ْ ِ ُ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫اﻟﻘﻮ ُم ِ ُ ْ َ‬
‫َْ ْ‬
‫ﻳﻦ‬ ‫ﻳﺤﺰﻧﻮن ﴿‪ ﴾﴾۴۸‬ﰲ اﻵﺧﺮة )‪ِ َ ﴿(٩‬‬
‫واﻟﺬ ْ َ‬ ‫وﻻ ُ ْﻢ َ ْ َ ُ ْ َ‬
‫ﺧﻮف َﻋﻠَﻴْ ِ ْﻢ)‪َ َ (٨‬‬ ‫ﻣﻦ﴾ ﺑﻬﻢ ﴿ َو َ ْاﺻﻠ ََﺢ﴾ ﻋﻤﻠﻪ ﴿ َ َ‬
‫ﻓﻼ َ ْ ٌ‬ ‫ﻳﻦ﴾ ﻣﻦ ﻛﻔﺮ ﺑﺎﻟﻨﺎر ﴿ َ َ ْ‬
‫ﻓﻤﻦ َ َ‬ ‫ﻣﻨﺬرِ ْ َ‬
‫ُْ ِ‬
‫‪٢‬‬

‫ْﺴﻘﻮن ﴿‪ ﴾﴾۴۹‬ﳜﺮﺟﻮن ﻋﻦ اﻟﻄﺎﻋﺔ ﴿ ُ ْ‬

‫ﻗﻞ﴾ ﳍﻢ ‪.............................‬‬ ‫ﺎﻧﻮا َﻔ ُ ُ ْ َ‬
‫اﻟﻌﺬاب ِ َﺑﻤﺎ َ ُ ْ‬ ‫َ ُْ‬
‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ َ َﻳﻤﺴ ُ ُﻢ ْ َ َ ُ‬
‫)‪(١٠‬‬

‫ﻫﻨﺎ ﺑﺄﻥ ﻳ‪‬ﻘﻮﻝﹶ ½ﻣ‪‬ﻦ ﺇﻟ ‪‬ﻪ ﻏﲑ‪ ‬ﺍﷲ ﺑِﺰ‪‬ﻋ‪‬ﻤِﻜﹸﻢ؟¼‪) .‬ﺟ‪‬ﻤﻞ(‬

‫ﻗﻮﻟﻪ‪] :‬ﺑِﻤﺎ ﺃﹶﺧ‪‬ﺬﹶﻩ ﻣِﻨﻜﻢ[ ﺃﻓﺎﺩ ﺃﻥﹼ ﺍﳍﺎﺀ ﰲ ﴿ﺑﻪ﴾ ﺗ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻭ‪‬ﺣ‪‬ﺪﻫﺎ ﺫﹶﻫﺎﺑﺎﹰ ﺑﻪ ﻣ‪‬ﺬﻫ‪‬ﺐ‪ ‬ﺍﺳﻢِ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ‪‬‬ ‫)‪(١‬‬
‫ﻫﻨﺎ ﻟﻺﻧﻜﺎﺭ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﹸﻧ‪ ‬ﹸﻈﺮ‪ ‬ﻛﻴﻒ‪ ﴾...‬ﺇﱁ[ ﴿ﻛﻴﻒ﴾ ﻣﻌﻤﻮﻟﺔ ﻟِـ﴿ﻧ‪‬ﺼ‪‬ﺮ‪‬ﻑ‪ ﴾‬ﻭﻧﺼﺒ‪‬ﻬﺎ ﺇﻣ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﳊﺎﻝ ﺃﻭ ﺍﻟﺘﺸﺒﻴﻪِ ﺑﺎﻟﻈﺮﻑ‪) .‬ﲰﲔ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹸﻞ ﺃﹶﺭ‪‬ﺀَﻳ‪‬ﺘ‪‬ﻜﹸﻢ﴾[ ﺗ‪‬ﻨﺎﺯ‪‬ﻉ‪½ ‬ﺃﹶﺭ‪‬ﺃﻳـﺖ‪ ¼‬ﻭ﴿ﺃﹶﺗٰﻜـﻢ﴾ ﰲ ﴿ﻋـﺬﺍﺏ ﺍﷲ﴾ ﻓﺄﹶﻋﻤ‪‬ﻠﹾﻨـﺎ ﺍﻟﺜـﺎﱐﹶ ﻭﺃﹶﺿـﻤ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﰲ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﻭﺍﳌﻔﻌـﻮﻝﹸ ﺍﻷﻭ‪‬ﻝﹸ‬ ‫)‪(٣‬‬
‫ﺍﻟﻜﺎﻑ‪ ‬ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ ﺃﻱ ½ﺃﹶﻧ‪‬ﻔﹸﺴ‪‬ﻜﹸﻢ¼ ﻭﺍﳌﻔﻌﻮﻝﹸ ﺍﻟﺜﺎﱐ ﲨﻠﺔﹸ ﺍﻻﺳﺘﻔﻬﺎﻡ‪) .‬ﺟ‪‬ﻤﻞ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺼﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﹶﻴﻼﹰ ﺃﻭ ﻧ‪‬ﻬﺎﺭﹰﺍ[ ﻫﺬﺍ ﺗﻔﺴﲑ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﻗﺎﻟﻪ ﺍﳊﺴﻦ‪ ‬ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ‪ .‬ﻭﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﻟﻘﺎﺿﻲ ﻣِﻦ ﺃﻥﹼ ﺍﳌـﺮﺍﺩ ﺑﺎﻟﺒﻐﺘـﺔ ﺍﻟﻌـﺬﺍ ‪‬‬
‫ﺏ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺬﻱ ﻳﺄﺗِﻴﻬﻢ ﻓﹶﺠ‪‬ﺄﹶﺓﹰ ﻣِﻦ ﻏﲑ ﺳﺒﻖِ ﻋﻼﻣﺔٍ ﻭﺍﳌﺮﺍﺩ ﺑﺎﳉﻬﺮ ﺍﻟﻌﺬﺍﺏ‪ ‬ﺍﻟﺬﻱ ﻳﺄﺗﻴﻬﻢ ﻣ‪‬ﻊ‪ ‬ﺳﺒﻖِ ﻋﻼﻣﺔٍ ﺗ‪‬ﺪﻝﱡ ﻋﻠﻴﻪ ﻫﻮ ﺍﻷَﻭﱃ ﻷﻧﻪ ﻟﻮ ﺟـﺎﺀﻫﻢ‬
‫ﺫﻟﻚ ﻟﻴﻼﹰ ﻭﻗﺪ ﻋﺎﻳ‪‬ﻨ‪‬ﻮﺍ ﻗﹸﺪﻭﻣ‪‬ﻪ ﱂ ﻳﻜﻦ ﺑ‪‬ﻐﺘﺔﹰ ﻭﻟﻮ ﺟﺎﺀﻫﻢ ﻧ‪‬ﻬﺎﺭﺍﹰ ﻭﻫﻢ ﻻ ﻳ‪‬ﺸﻌ‪‬ﺮﻭﻥ ﺑﻘﺪﻭﻣِﻪ ﱂ ﻳﻜﻦ ﺟ‪‬ﻬﺮﺓﹰ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻜﺎﻓﺮﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﻼﻙ‪ ‬ﺳﺨﻂٍ ﻭﻏﻀﺐٍ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﻏﲑ‪‬ﻫـﻢ ﻳ‪‬ﻬﻠﹶﻜـﻮﻥ ﻟﻜـﻦ ﻻ ﺳـﺨﻄﺎ ﻭﺗﻌـﺬﻳﺒﺎﹰ ﺑـﻞ ﺇﺛﺎﺑـﺔﹰ‬ ‫)‪(٥‬‬
‫ﻭﺭﻓﻊ‪ ‬ﺩﺭﺟﺔٍ‪ .‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﲟﻌﲎ ﺍﻟﻨﻔﻲ ﻭﻟﺬﻟﻚ ﺩ‪‬ﺧﻠﹶﺘ‪‬ﻪ ﴿ﺇﻻﹼ﴾ ﻭﻫﻮ ﺍﺳﺘﺜﻨﺎﺀٌ ﻣﻔﺮ‪‬ﻍﹲ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴ‪‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻳ‪‬ﻬﻠﹶﻚ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﰲ ﻣﻌﲎ ﺍﻟﻨﻔﻲ ﻷﻥﹼ ﻋ‪‬ـﺪ‪‬ﻡ‪ ‬ﺫِﻛـﺮ ﺍﳌـﺴﺘﺜﻨٰﻰ ﻣﻨـﻪ ﺇﳕـﺎ ﻳ‪‬ـﺼِﺢ‪ ‬ﺇﺫﺍ ﻛـﺎﻥ ﺍﻟﻜـﻼﻡ ﻏـ ‪‬ﲑ‬ ‫)‪(٦‬‬
‫ﻣ‪‬ﻮﺟ‪‬ﺐٍ ﻭﻻ ﻳ‪‬ﺼِﺢ‪ ‬ﰲ ﺍﳌﹸﻮﺟ‪‬ﺐِ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺻﺤ‪‬ﺔ ﺍﳌﻌﲎ ﳓﻮ ½ﺟﺎﺀﱐ ﺇﻻﹼ ﺯ‪‬ﻳ ‪‬ﺪ‪ ،‬ﻓﻬﺎﻫﻨﺎ ﳌﹼـﺎ ﱂ ﻳ‪‬ـﺬﻛﹸﺮِ ﺍﳌـﺴﺘﺜﻨٰﻰ ﻣﻨـﻪ ﺩﻝﹼ ﺫﻟـﻚ ﻋﻠـﻰ ﺃﻥﹼ‬
‫ﺍﻻﺳﺘﻔﻬﺎﻡ ﲟﻌﲎ ﺍﻟﻨﻔﻲ‪) .‬ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣﺎ ﻧ‪‬ﺮﺳﻞ ﺍﳌﹸﺮﺳ‪‬ﻠِﲔ‪ ‬ﺇ ﹼﻻ ﻣ‪‬ﺒﺸ‪‬ﺮِﻳﻦ‪ ﴾...‬ﺇﱁ[ ﻛـﻼﻡ ﻣـﺴﺘﺄﻧِﻒ ﻣ‪‬ـﺴ‪‬ﻮﻕ‪ ‬ﻟﺒﻴـﺎﻥ ﻭﻇـﺎﺋﻒِ ﻣ‪‬ﻨـﺼِﺐِ ﺍﻟﺮﺳـﺎﻟﺔ ﻋﻠـﻰ ﺍﻹﻃـﻼﻕ‬ ‫)‪(٧‬‬
‫ﻭﲢﻘﻴﻖِ ﻣﺎ ﰲ ﻋ‪‬ﻬﺪﺓِ ﺍﻟ ‪‬ﺮﺳ‪‬ﻞ‪ ،‬ﻭﺇﻇﻬﺎﺭ‪ ‬ﺃﻥﹼ ﻣﺎ ﻳ‪‬ﻘﺘ‪‬ﺮِﺣ‪‬ﻪ‪ ‬ﺍﻟﻜﹶﻔﹶﺮﺓﹸ ﻋﻠﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻴﺲ ﳑ‪‬ﺎ ﻳ‪‬ﺘﻌﻠﱠﻖ‪ ‬ﺑﺎﻟﺮﺳﺎﻟﺔ ﺃﺻﻼﹰ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﻼﹶ ﺧ‪‬ﻮﻑ‪ ‬ﻋ‪‬ﻠﹶﻴﻬﻢ﴾[ ﺃﻱ ﺑِﻠﹸﺤﻮﻕِ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻭﻻ ﻫ‪‬ﻢ ﻳ‪‬ﺤﺰ‪‬ﻧ‪‬ﻮﻥ﴾ ﺃﻱ ﺑِﻔﹶﻮﺍﺕِ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﰲ ﺍﻵﺧـﺮﺓ¼‬ ‫)‪(٨‬‬
‫ﺭﺍﺟﻊ‪ ‬ﻟِﻠﺸ‪‬ﻘﱠﲔِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻵﺧﺮﺓ[ ﻗﹶﻴ‪‬ﺪ‪ ‬ﺑﻪ ﻟﺌﻼﹼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﹶﻥﹼ ﺍﳌﹸﺆﻣﻦ‪ ‬ﻻﺑ‪‬ﺪ‪ ‬ﺃﻥ ﻳﻜﻮﻥﹶ ﺧﺎﺋﻔﺎﹰ ﺣ‪‬ﺰِﻳﻨﺎﹰ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣِﻦ ﺧﻮﻑِ ﺍﻟﻌﺎﻗﺒﺔِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺨﺮ‪‬ﺟﻮﻥ ﻋﻦ ﺍﻟﻄﺎﻋﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﻣِـﻦ ﺍﻟﻔِـﺴﻖ ﻫﺎﻫﻨـﺎ ﺍﳌﻌـﲎ ﺍﻟـﺸﺮﻋِﻲ‪ ‬ﻭﻫـﻮ ﺍﳋـﺮﻭﺝ‪ ‬ﻋـﻦ ﺍﻟﻄﺎﻋـﺔ ﻻ ﺍﳌﻌـﲎ‬
‫ﺍﻟﻠﱡﻐ‪‬ﻮِﻱ‪ ‬ﻭﻫﻮ ﺍﳋﹸﺮﻭﺝ‪ ‬ﻋﻦ ﺍﻻﺳﺘﻘﺎﻣﺔِ ﻛﻤﺎ ﰲ "ﺍﻟﻠﺴﺎﻥ" ﻭﻏﲑِﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
‫‪‬‬ ‫‪‬‬
‫‪b‬‬ ‫‪g‬‬

‫اَﻋْ َﻠ ُﻢ اﻟْ َﻐ ْﻴ َﺐ ﻣﺎ ﻏﺎب ﻋﲏ وﻟﻢ ﻳﻮح ّ‬

‫إﱄ َوﻻَ ۤ اَﻗ ُْﻮ ُل َﻜ ُ ْﻢ‬ ‫ۤﻻ اَﻗ ُْﻮ ُل َ ﻜ ُ ْﻢ ﻋِﻨْﺪ ِْي َﺧﺰَآ‪ُ ِ Ò‬ﻦ اﷲ ِ اﻟﱵ ﻣﻨﻬﺎ ﻳﺮزق َوﻻَ ۤ إﱐ‬
‫َ ْﺴ َﺘﻮِي اﻻْ َ ْﻋ ٰ اﻟﻜﺎﻓﺮ َواﻟ َْﺒ ِﺼ ُْؕ اﳌﺆﻣﻦ ؟ ﻻ اَﻓ ََﻼ‬ ‫ﻞ‬
‫ﻞ َ ْ‬ ‫ا ِ ْ َﻣﻠَ ٌ ﻣﻦ اﳌﻼﺋﻜﺔ ا ِ ْن ﻣﺎ اَﺗﺒ ِ ُﻊ اِﻻ َﻣﺎ ﻳ ُ ْﻮ ا ِ َؕ ﻗُ ْ‬
‫أي اﻟﻘﺮآن اﻟ ِﺬﻳْ َﻦ ﻳَ َﺨﺎﻓ ُْﻮ َن اَ ْن ﻳ ْﺤ َ ُ وا ا ِ ٰ َرﺑ ِ ْﻢ‬ ‫ﺗَ َﺘ َﻔ ُ ْو َن ﴿‪ ﴾۵۰‬ﰲ ذﻟﻚ ﻓﺘﺆﻣﻨﻮن‪َ .‬و َاﻧْﺬ ِْر ﺧﻮف ﺑ ِ ِ‬
‫ﻉ‬

‫ﻉ‬

‫َو ِ ﻳﻨﺼﺮﻫﻢ وﻻَ َﺷﻔِﻴْ ٌﻊ ﻳﺸﻔﻊ ﳍﻢ‪ ،‬وﲨﻠﺔ اﻟﻨﻔﻲ ﺣﺎل ﻣﻦ ﺿﻤﲑ ﳛﺸﺮوا وﻫ ﻲ‬ ‫ﻟَﻴْ َﺲ َﻟ ُ ْﻢ ﻣ ْﻦ دُ ْوﻧ ِ ٖ أي ﻏﲑه‬
‫‪0 0‬‬

‫‪0 0‬‬

‫‪‬‬ ‫‪‬‬
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‫اﳌ َﺠﻠ َّ ُﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫ُ‬ ‫‪‬‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﺍﻟﻄﺎﻋﺎﺕ‪١٢.‬ﲨﺎﻟﲔ >‬ ‫ﺃﻱ ﻭﺑﻌﻤﻞ‬
‫ﻳﺘﻘﻮن ﴿‪ ﴾﴾۵۱‬اﷲ ﺑﺈﻗﻼﻋﻬﻢ ﻋﻤﺎ ﻫﻢ ﻓﻴﻪ وﻋﻤﻞ اﻟﻄﺎﻋـﺎت‬ ‫ﳏﻞ اﳋﻮف ‪ ،‬واﳌﺮاد ﺑﻬﻢ اﳌﺆﻣﻨﻮن اﻟﻌﺎﺻﻮن ﴿ﻟ َﻌﻠ ُ ْﻢ َ ُ ْ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫وﺟ َ ٗ ؕ﴾ ﺗﻌﺎﱃ ﻻ ﺷـﻴﺌﺎ ﻣـﻦ أﻋـﺮاض اﻟـﺪﻧﻴﺎ وﻫـﻢ‬

‫ﻳﺮﻳﺪون﴾ ﺑﻌﺒﺎد‪‬ﻢ ﴿ َ ْ‬ ‫ﺑﺎﻟﻐﺪوة ِ َ ْ َ‬
‫واﻟﻌ ِ ُ ِ ْ ُ ْ َ‬ ‫ﻳﻦ َ ْ ُ ْ َ‬
‫ﻳﺪﻋﻮن َرﺑ ُ ْﻢ ِ ْ َ ٰ‬ ‫وﻻ َﺗ ْ ُ د ِ ِ‬
‫اﻟﺬ ْ َ‬ ‫﴿َ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫اﻟﻔﻘـﺮاء‪ ،‬وﻛـﺎن اﳌـﺸﺮﻛﻮن ﻃﻌﻨـﻮا ﻓـﻴﻬﻢ)‪ (٥‬وﻃﻠﺒـﻮا أن ﻳﻄـﺮدﻫﻢ ﻟﻴﺠﺎﻟـﺴﻮه وأراد اﻟﻨﺒـﻲ ﺻـ اﷲ ﻋﻠﻴـﻪ و ﺳـﻠﻢ ذﻟــﻚ‬
‫ﻣﻦ﴾ زاﺋﺪة ﴿ َ ْ ٍء﴾)‪ (٦‬إن ﻛﺎن ﺑﺎﻃﻨﻬﻢ ‪.............................‬‬ ‫ﻃﻤﻌﺎ ﰲ إﺳﻼﻣﻬﻢ‪َ ﴿ .‬ﻣﺎ َﻋﻠَﻴْ َ ِ ْ‬
‫ﻣﻦ ِ َ‬
‫ﺣﺴﺎﺑ ِ ِ ْﻢ ْ‬

‫ﻫﺎﻫﻨﺎ ﻻﺳﺘﺤﺎﻟﺔِ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﺳﺘ‪‬ﻌﲑ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ½ﻏﲑﻩ¼‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺍﻵﻳﺔ‪] (٢٣:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﳏﻞ ﺍﳋﻮﻑ[ ﺃﻱ ﺍﳌﹸﺨ‪‬ﻮ‪‬ﻑ ﺑﻪ ﻷﻥﹼ ﻣﻌﻨﺎﻫﺎ ﻳ‪‬ﺨﺎﻓﹸﻮﻥ ﺃﻥ ﻳ‪‬ﺤﺸ‪‬ﺮﻭﺍ ﻏﲑ‪ ‬ﻣﻨﺼﻮﺭِﻳﻦ ﻭﻻ ﻣﺸﻔﻮﻋﺎﹰ ﳍﻢ ﻭﻻ ﺑﺪ‪ ‬ﻣِـﻦ ﻫـﺬﻩ ﺍﳊـﺎﻝ‬ ‫)‪(١‬‬
‫ﻷﻥﹼ ﻛﻼ‪ ‬ﳏﺸﻮ ‪‬ﺭ ﻓﺎﳌﺨﻮ‪‬ﻑ ﻣﻨﻪ ﺇﳕﺎ ﻫﻮ ﺍﳊﺸﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺧ‪‬ﻮ‪‬ﻑِ ﺍﻟﻌﺎﺻِﲔ‪ ‬ﺑﺎﻟﻌﺬﺍﺏ ﻟﹶﻌﻠﱠﻬﻢ ﻳ‪‬ﺘ‪‬ﻘﹸﻮﻥﹶ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻌ‪‬ﺎﺻ‪‬ﻮﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﹸﺨﺘﺎﺭ‪ ‬ﻋﻨﺪ‪‬ﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ﴿ﺍﻟﹼﺬﻳﻦ ﻳ‪‬ﺨ‪‬ﺎﻓﹸﻮﻥﹶ﴾ ﺍﳌﺆﻣﻨـﻮﻥ ﺍﻟﻌﺎﺻ‪‬ـﻮﻥ ﻷ‪‬ـﻢ‬ ‫)‪(٢‬‬
‫ﺇﻥ ﻛﺎﻧﻮﺍ ﻏﲑ‪ ‬ﻣﺆﻣﻨﲔ ﺑﺎﳊﺸﺮ ﻛﻤﺎ ﻗﻴﻞ ﻻ ﻳ‪‬ﻔﻴﺪ ﺍﻹﻧﺬﺍﺭ‪ ‬ﻓﻴﻬﻢ ﻷ‪‬ﻢ ﺟﺎﺯِﻣﻮﻥ ﺑﺎﺳﺘِﺤﺎﻟﺔ ﺍﳊﺸﺮِ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺇﺫﺍ ﻛـﺎﻧﻮﺍ ﻏـﲑ‪ ‬ﻋﺎﺻِـﲔ ﺑـﺄﻥ‬
‫ﻛﺎﻧﻮﺍ ﻣ‪‬ﺘ‪‬ﻘِﲔ ﻓﻼ ﺣﺎﺟﺔﹶ ﺇﱃ ﺇﻧﺬﺍﺭِﻫﻢ ﻟِﻜﹶﻲ‪ ‬ﻳ‪‬ﺘ‪‬ﻘﹸﻮ‪‬ﺍ ﻷﻥﹼ ﺗ‪‬ﻘﹾﻮ‪‬ﺍﻫ‪‬ﻢ ﺣﺎﺻﻞﹲ ﻗﹶﺒﻞﹸ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻ ﺗﻄﺮﺩ ﺍﻟﺬﻳﻦ ‪ [﴾....‬ﺍﻵﻳﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺨﻌﻲ ﻫ‪‬ﻢ ﺃﻫﻞﹸ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻗﺪ ﻳﺆﺧﺬ ﻣِﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﻻ ﻳ‪‬ﻤﻨ‪‬ﻊ‪ ‬ﻣ‪‬ﻦ ﻳ‪‬ﺬﻛﱢﺮ ﺍﻟﻨﺎﺱ‪ ‬ﺑـﺎﷲ‬ ‫)‪(٣‬‬
‫ﻒ ﺍﳌﺘﺄﺧ‪‬ﺮﻭﻥ ﰲ ﻣﺆﺫﱢﻥ ﻳ‪‬ﺆ‪‬ﺫﱢﻥﹸ ﺑﺎﻷﺳﺤﺎﺭ ﻭﻳ‪‬ﺒﺘ‪‬ﻬِﻞﹸ ﺑﺎﻟـﺪﻋﺎﺀ ﻭﻳ‪‬ـﺮﺩ‪‬ﺩ‪ ‬ﺫﻟـﻚ‬‫ﻭﺃﻣﻮﺭِ ﺍﻵﺧﺮﺓ ﰲ ﺟﺎﻣﻊٍ ﺃﻭ ﻃﺮﻳﻖٍ ﺃﻭ ﻭﻏﲑِﻩ‪ ،‬ﻗﺎﻝ ﻭﻗﺪ ﺍﺧﺘ‪‬ﻠ ‪‬‬
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‫ﺇﱃ ﺍﻟﺼﺒﺎﺡ ﻭﻳ‪‬ﺘﺄﺫﹼﻯ ﺑﻪ ﺍﳉِﲑﺍﻥﹸ ﻫﻞ ﻳ‪‬ﻤﻨﻊ ﻭﺍﺳﺘ‪‬ﺪﻝﹼ ﻣ‪‬ﻦ ﻗﺎﻝ ﻻ ﻳ‪‬ﻤﻨﻊ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻭﺑﻘﻮﻟـﻪ ﴿ﻭﻣـﻦ ﺃﻇﻠـﻢ‪ ‬ﳑـﻦ ﻣﻨـﻊ ﻣـﺴﺎﺟﺪ‪ ‬ﺍﷲ‪﴾...‬‬
‫ﺍﻵﻳﺔ‪ .‬ﻭﰲ ﺑﻌﺾ ﺣﻮﺍﺷﻲ "ﺍﻹﻛﻠﻴﻞ" ﺃﻥﹼ ﺍﳉﲑﺍﻥ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺘﺄﺫﱠﻭﻥ ﺑﺎﻷﺫﺍﻥ ﻭﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﺴﺤﺮ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣـﻦ ﺍﳌﹸـﺼﻠﱢﲔ ﻭﺇﻻﹼ‬
‫ﱂ ﻳ‪‬ﺘﺄﺫﱠﻭﺍ ﺑﺄﺫﺍﻥ ﺍﻟﻔﺠﺮ ﻓﻜﻴﻒ ﻳﻜﻮﻧﻮﻥ ﰲ ﺻﻔﺔ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﺍﷲ ﻓﻴﻬﻢ ﴿ﺍﻟﺬﻳﻦ ﺁﻣ‪‬ﻨﻮﺍ ﻭﺗ‪‬ﻄﻤ‪‬ﺌِﻦ‪ ‬ﻗﹸﻠـﻮﺑ‪‬ﻬﻢ ﺑـﺬﻛﺮ ﺍﷲ ﺃﹶﻻﹶ ﺑِـﺬِﻛﺮ‬
‫ﺍﷲِ ﺗ‪‬ﻄﻤ‪‬ﺌِﻦ‪ ‬ﺍﻟﻘﹸﻠﻮﺏ‪] ﴾‬ﺍﻟﺮﻋﺪ‪) [٢٨:‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﱠﻟﺬِﻳﻦ‪ ‬ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮ‪‬ﻥﹶ ﺭ‪‬ﺑ‪‬ﻬ‪‬ﻢ﴾[ ﺃﻱ ﻳ‪‬ﻌﺒ‪‬ﺪﻭﻧﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻋﻨـﻪ ﺃﻳـﻀﺎﹰ ﻳﻌـﲏ ﺑــ½ﺍﻟﻐ‪‬ـﺪﺍﺓ¼ ﺻـﻼﺓﹶ ﺍﻟـﺼﺒﺢ‬ ‫)‪(٤‬‬
‫ﻭﺑـ½ﺍﻟﻌ‪‬ﺸِﻲ‪ ¼‬ﺻﻼﺓﹶ ﺍﻟﻌﺼﺮِ‪ ،‬ﻭﻳ‪‬ﺮﻭٰﻯ ﻋﻨﻪ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺍﻟﺼ‪‬ﻠﹶﻮﺍﺕ‪ ‬ﺍﳋﹶﻤ‪‬ﺲ‪ ‬ﻭﺇﳕﺎ ﺫﹶﻛﺮ ﻫﺬﻳﻦ ﺍﻟﻮﻗﺘ‪‬ﲔ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺷﺮﻓِﻬﻤﺎ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻃﹶﻌ‪‬ﻨ‪‬ﻮ‪‬ﺍ ﻓﻴﻬﻢ[ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﻟِﺴﺒﺐ ﻧ‪‬ﺰﻭﻟِﻬﺎ‪ ،‬ﻓﻨ‪‬ﺰﻟﺖ ﰲ ﺍﻟﻔﻘﺮﺍﺀ؛ ﺑﻼﻝ ﻭﺻ‪‬ﻬ‪‬ﻴﺐ ﻭﻋ‪‬ﻤ‪‬ـﺎﺭ ﻭﺃﺿـﺮﺍ‪‬ﻢ ﺭﺿـﻮﺍﻥﹸ‬ ‫)‪(٥‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ﺣﲔ ﻗﺎﻝ ﺭ‪‬ﺅ‪‬ﺳ‪‬ﺎﺀُ ﺍﳌﺸﺮﻛﲔ‪ :‬ﻟﻮ ﻃﹶﺮ‪‬ﺩ‪‬ﺕ‪ ‬ﻫﺆﻻﺀ ﺍﻟﺴ‪‬ﻘﺎﻁﹶ ﻟﹶﺠ‪‬ﺎﻟﹶﺴ‪‬ﻨ‪‬ﺎﻙ‪ ¼‬ﻓﻘﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪½ :‬ﻣـﺎ ﺃﹶﻧ‪‬ـﺎ‬
‫ﺑِﻄﺎﺭِﺩِ ﺍﳌﺆﻣﻨﲔ¼‪ ،‬ﻓﻘﺎﻟﻮﺍ‪½ :‬ﺍﺟﻌ‪‬ﻞﹾ ﻟﻨﺎ ﻳﻮﻣﺎﹰ ﻭﳍﻢ ﻳﻮﻣﺎﹰ¼‪ ،‬ﻭﻃﹶﻠﺒﻮﺍ ﺑﺬﻟﻚ ﻛﺘﺎﺑﺎﹰ ﻓﺪ‪‬ﻋ‪‬ﺎ ﻋﻠﻴ‪‬ﺎ ﺭﺿﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ﻟِﻴ‪‬ﻜﺘ‪‬ـﺐ‪ ‬ﻓﻘـﺎﻡ ﺍﻟﻔﹸﻘﹶـﺮﺍﺀُ‬
‫ﻭﺟ‪‬ﻠﹶﺴ‪‬ﻮ‪‬ﺍ ﻧ‪‬ﺎﺣِﻴ‪‬ﺔﹰ‪ ،‬ﻓﻨ‪‬ﺰﻟﺖ‪ ‬ﻓﹶﺮ‪‬ﻣٰﻰ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﺎﻟﺼﺤﻴﻔﺔِ ﻭﺃﹶﺗ‪‬ﻰ ﺍﻟﻔﻘﺮﺍﺀَ ﻓﻌ‪‬ﺎﻧ‪‬ﻘﹶﻬﻢ‪) .‬ﻣﺪﺍﺭﻙ‪ ،‬ﺧﺎﺯﻥ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺎ ﻋ‪‬ﻠﻴﻚ‪ ‬ﻣِﻦ ﺣِﺴﺎﺑِﻬِﻢ ﻣ‪‬ﻦ ﺷ‪‬ﻲ‪‬ﺀٍ﴾[ ﻫﺬﺍ ﲟﱰِﻟﺔ ﺍﻟﺘﻌﻠﻴﻞ ﻳﻌﲏ ﻻ ﺗ‪‬ﻜﻠﱠﻒ‪ ‬ﺃﻣـﺮ‪‬ﻫﻢ ﻭﻻ ﻳ‪‬ﻜﻠﱠﻔﹸـﻮﻥ ﺃﻣـﺮ‪‬ﻙ‪ .‬ﻭﺍﳌﻌـﲎ ﻻ ﺗ‪‬ﺆﺍﺧ‪‬ـﺬﹸ‬ ‫)‪(٦‬‬
‫ﺑِﺬﹸﻧﻮﺑِﻬﻢ ﻭﻻ ﲟﺎ ﰲ ﻗﻠﻮﺑِﻬﻢ ﺇﻥ ﺃﹶﺭ‪‬ﺍﺩ‪‬ﻭﺍ ﺑِﺼ‪‬ﺤﺒﺘِﻚ ﻏﲑ‪ ‬ﻭﺟﻪِ ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﻓﹶﺮﺽِ ﺗـﺴﻠﻴﻢِ ﻣـﺎ ﻗﺎﻟﹶـﻪ ﺍﳌـﺸﺮﻛﻮﻥ ﻭﺇﻻﹼ ﻓﻘـﺪ ﺷ‪‬ـﻬِﺪ‪ ‬ﺍﷲُ‬
‫ﺗﻌﺎﱃ ﺃﻭ‪‬ﻻﹰ ﳍﻢ ﺑﺎﻹﺧﻼﺹ‪ ،‬ﻭ﴿ﻣﺎ﴾ ﻧﺎﻓﻴﺔ ﻣﻬﻤﻠﺔ ﻭ﴿ﻋﻠﻴﻚ﴾ ﺟﺎﺭ‪ ‬ﻭﳎﺮﻭﺭ ﺧ‪‬ﺒ‪ ‬ﺮ ﻣﻘـﺪ‪‬ﻡ ﻭ﴿ﺷـﻲﺀ﴾ ﻣﺒﺘـﺪﺃ ﻣـﺆﺧ‪‬ﺮ ﻭ﴿ﻣِـﻦ﴾ ﺻِـﻠﹶ ﹲﺔ‬
‫ﻭ﴿ﻣِﻦ ﺣِﺴﺎﺑِﻬﻢ﴾ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﺣﺎ ﹲﻝ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬

‫‪123‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫اﻟﻈﻠﻤـ ْ َ ﴿‪ ﴾﴾۵۲‬إن ﻓﻌﻠـﺖ‬ ‫ﻣﻦ ِ ِ‬ ‫﴿َ َ ُْ َ‬
‫ﻓﺘﻜﻮن ِ َ‬ ‫ﻣﻦ َ ْ ٍ َ َ‬
‫ءﻓﺘ ْ ُ َد ُ ْﻢ﴾ ﺟﻮاب اﻟﻨﻔـﻲ‬ ‫ﻏﲑ ﻣﺮﺿﻲ ﴿ َ‬
‫وﻣﺎ ِ ْ‬
‫ﻣﻦ ِ َ‬
‫ﺣﺴﺎﺑ ِ َ َﻋﻠ َْﻴ ِ ْﻢ ْ‬
‫)‪(٣)(٢‬‬ ‫)‪(١‬‬

‫? ﺑﻴﺎﻥ ﻟﻔﺘﻨﺔ ﺍﻷﻏﻨﻴﺎﺀ ﺑﺎﻟﻔﻘﺮﺍﺀ‪١٢.‬ﺻﺎﻭﻱ‬

‫ﺑﺒﻌﺾ﴾ أي اﻟﺸﺮﻳﻒ ﺑﺎﻟﻮﺿﻴﻊ واﻟﻐﲏ ﺑﺎﻟﻔﻘﲑ ﺑﺄن ﻗﺪﻣﻨﺎه ﺑﺎﻟﺴﺒﻖ إﱃ اﻹﳝﺎن‬ ‫ذﻟﻚ ﴿ َ َ‬
‫وﻛﺬٰ ﻟ ِ َ َﻓ َﻨﺎ﴾ اﺑﺘﻠﻴﻨﺎ ﴿ َ ْ َ‬
‫ﻌﻀ ُ ْﻢ ِ َ ْ ٍ‬ ‫)‪(٤‬‬
‫‪٢‬‬ ‫‪٢‬‬

‫ﻨﻨﺎؕ﴾ ﺑﺎﳍﺪاﻳﺔ‪ ،‬أي ﻟﻮ ﻛﺎن ﻣﺎ‬

‫)‪(٦‬‬
‫ﺆﻻء﴾ اﻟﻔﻘﺮاء ﴿ َﻣﻦ اﷲُ َﻋﻠ َْﻴ ِ ْﻢ ﻣﻦ َﺑ ْ ِ َ‬ ‫ﻟﻴﻘﻮﻟﻮا﴾ أي اﻟﺸﺮﻓﺎء)‪ (٥‬واﻷﻏﻨﻴﺎء ﻣﻨﻜﺮﻳﻦ ﴿ َا ُ َ ٓ ِ‬ ‫﴿ َُُْ‬
‫ﻳﻦ)‪(٩‬‬
‫اﻟﺬ ْ َ‬ ‫ﻳﻦ ﴿‪ ﴾﴾۵۳‬ﻟﻪ ﻓﻴﻬﺪﻳﻬﻢ)‪(٧‬؟ ﺑ )‪َ ﴿ (٨‬و ِ َ‬
‫اذا َ ٓ َ َ‬
‫ﺟﺎءک ِ‬ ‫اﻟﻴﺲ اﷲُ ِ َ ْ‬
‫ﺑﺎﻋﻠ ََﻢ ِﺑﺎﻟﺸ ِ ِ ْ َ‬ ‫ﻫﻢ ﻋﻠﻴﻪ ﻫﺪى ﻣﺎ ﺳﺒﻘﻮﻧﺎ إﻟﻴﻪ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ‪َ ْ َ َ ﴿ :‬‬
‫ﺣﻤﺔ ا ِﻧ ٗ﴾ أي اﻟﺸﺄن‪ ،‬وﰲ ﻗﺮاءة ﺑﺎﻟﻔﺘﺢ)‪ (١١‬ﺑﺪل‬ ‫﴿ َرﺑ ُ ْ‬
‫ﻜﻢ َﻋ ٰ َﻔ ِْﺴ ِ اﻟﺮ ْ َ َ‬ ‫ﻛﺘﺐ﴾ ﻗ‬ ‫ﺳﻠﻢ َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ َ َ َ‬ ‫ﻳﺆﻣﻨﻮن ِﺑﺎٰﻳ ٰ َِﻨﺎ َ ُ ْ‬
‫ﻓﻘﻞ﴾ ﳍﻢ ﴿ َ ٰ ٌ‬ ‫ُْ ِ ُْ َ‬
‫)‪(١٠‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺇﻥ ﻛﺎﻥ ﺑﺎﻃﻨ‪‬ﻬﻢ ﻏﲑ‪ ‬ﻣ‪‬ﺮﺿِ ‪‬ﻲ[ ﺃﻱ ﻛﻤﺎ ﻃﹶﻌ‪‬ﻦ‪ ‬ﺍﳌﺸﺮﻛﻮﻥ ﻓﻴﻬﻢ ﺑﺬﻟﻚ‪ ،‬ﻓﻘﺎﻟﻮﺍ ﺇ‪‬ﻢ ﻳ‪‬ﺮﻳﺪﻭﻥ ﺑﻌﺒﺎﺩﺗِﻬﻢ ﻭﻣ‪‬ﺠﺎﻟﹶﺴﺘِﻬﻢ ﻟﻚ ﺃﻣـﻮﺭ‪‬‬ ‫)‪(١‬‬
‫ﺍﻟﺪﻧﻴﺎ ﻛﺎﻷﻛﻞ ﻭﺍﻟﺸ‪‬ﺮﺏ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻣﻦ ِ‬
‫اﻟﻈﻠﻤِ ْ َ ﴾ ﺟﻮﺍﺏ‪ ‬ﺍﻟﻨﻬﻲ ﻭﻫﻮ ﴿ﻻﹶﺗ‪‬ﻄﹾﺮ‪‬ﺩ﴾ ﺍﻟﺴﺎﺑﻖ‪) .‬ﻣﺪﺍﺭﻙ(‬ ‫ﻗﻮﻟﻪ‪] :‬ﺟﻮﺍﺏ‪ ‬ﺍﻟﻨﻔﻲِ[ ﻭﺍﻟﻨﻔﻲ‪﴿ ‬ﻣ‪‬ﺎ ﻋﻠﻴﻚ‪ ‬ﻣِﻦ ﺣِﺴﺎﺑِﻬﻢ﴾‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻓ َ ُ ْ َ‬
‫َﺘﻜﻮن ِ َ‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺟﻮﺍﺏ ﺍﻟﻨﻔﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪِ ﻧ‪‬ﺼﺐِ ½ﺗ‪‬ﻄﹾﺮ‪‬ﺩ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍِﺑ‪‬ﺘ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﻷﻥﹼ ﺃﺻﻞﹶ ﻣﻌﲎ ﺍﻟﻔﱳِ ﺗ‪‬ﺼﻔِﻴﺔﹸ ﺍﻟﺬﱠﻫ‪‬ﺐِ ﻭﳓﻮِﻩ ﰒ ﺍﺳﺘ‪‬ﻌﻤﻞ ﰲ ﺍﻻﺑﺘﻼﺀِ ﻭﺍﻻﺧﺘِﺒﺎﺭ ‪) .‬ﺍﻟﺸ‪‬ﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﺸﺮ‪‬ﻓﹶﺎﺀُ[ ﺃﻱ ﺍﻟﱠﺬِﻳﻦ ﻫ‪‬ﻢ ﺍﻟﺒﻌﺾ‪ ‬ﺍﻷﻭ‪‬ﻝﹸ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻣ‪‬ﻨﻜِـﺮِﻳﻦ¼ ﺃﻱ ﻓﺎﻻﺳـﺘﻔﻬﺎﻡ‪ ‬ﻟﻺﻧﻜـﺎﺭ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ﴿اَ ُ َ ٓ ِ‬
‫ـﺆﻻء﴾ ﺃﻱ ﺍﻟﱠـﺬِﻳﻦ ﻫ‪‬ـﻢ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟ ‪‬‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺒﻌﺾ‪ ‬ﺍﻟﺜﺎﱐ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻟﻮ ﻛﺎﻥ‪...‬ﺇﱁ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﺳﺘﻔﻬﺎﻣ‪‬ﻬﻢ ﻹﻧﻜﺎﺭﻫﻢ ﺃﹶﻥﹾ ﻳ‪‬ﺨ‪‬ﺺ‪ ‬ﻫﺆﻻﺀ ﻣِﻦ ﺑ‪‬ﻴـﻨِﻬﻢ ﺑﺈﺻـﺎﺑﺔ ﺍﳊـﻖ‪ ‬ﻻ ﻋﻠـﻰ ﺣﻘﻴﻘﺘِـﻪ‬ ‫)‪(٦‬‬
‫ﺑﺪﻟﻴﻞ ﺣﺎﻟِﻬﻢ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫اﷲ ِ َ ْ‬
‫ﺑـﺎﻋﻠ ََﻢ‬ ‫اﻟـﻴﺲ ُ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﻴ‪‬ﻬ‪‬ﺪِﻳ‪‬ﻬ‪‬ﻢ[ ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭﻩ ﻟﻴﻜﻮﻥ ﺟﻮﺍﺑﺎﹰ ﻭﺭ‪‬ﺩ‪‬ﺍ ﻟﻘﻮﳍﻢ ﴿اَ ُ َ ٓ ِ َ‬
‫ﺆﻻءﻣﻦ اﷲُ‪...‬ﺇﱁ﴾‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﻔﻬ‪‬ـﻢ‪ ‬ﻣِـﻦ ﻗﻮﻟِـﻪ ﴿ َ َ ْ َ‬ ‫)‪(٧‬‬
‫ﻳﻦ﴾ ﺟﻮﺍﺏ‪ ‬ﻗﻮﻟِﻬﻢ ﻭﺭ‪‬ﺩ‪‬ﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ِﺑﺎﻟﺸ ِ ِ ْ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﻠﻰ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻘﺮﻳﺮ ﻭﺍﻹﺛﺒﺎﺕِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺇِﺫﹶﺍ ﺟ‪‬ﺂﺀَﻙ ﺍﱠﻟﺬِﻳﻦ‪ ﴾...‬ﺇﱁ[ ﻫ‪‬ﻢ ﺍﻟﺬﻳﻦ ﻧ‪‬ﻬِﻲ‪ ‬ﻋﻦ ﻃﹶﺮ‪‬ﺩِﻫﻢ‪ ،‬ﻭ‪‬ﺻِﻔﹸﻮﺍ ﺑﺎﻹﳝﺎﻥ ﺑﺂﻳـﺎﺕ ﺍﷲ ﻛﻤـﺎ ﻭ‪‬ﺻـﻔﻮﺍ ﺳـﺎﺑﻘﺎﹰ ﺑﺎﳌﹸﺪﺍﻭ‪‬ﻣـﺔ‬ ‫)‪(٩‬‬
‫ﻋﻠﻰ ﻋﺒﺎﺩﺗﻪ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺇﺣﺮﺍﺯِﻫﻢ ﻟِﻔﻀﻴﻠﺔ ﺍﻟﻌِﻠﻢ ﻭﻓﻀﻴﻠﺔِ ﺍﻟﻌ‪‬ﻤ‪‬ﻞ‪ ،‬ﻭﺗﺄﺧﲑ‪ ‬ﺍﻟﻮﺻﻒِ ﺑﺎﻟﻌِﻠﻢ ﻣ‪‬ﻊ‪ ‬ﺗ‪‬ﻘﺪ‪‬ﻣِﻪ ﻋﻠﻰ ﺍﻟﻮﺻﻒِ ﺑﺎﻟﻌﻤـﻞ ﻷﻥﹼ ﻣ‪‬ـﺪﺍﺭ‪‬‬
‫ﺍﻟﻮ‪‬ﻋﺪِ ﺑﺎﻟﺮﲪﺔ ﻭﺍﳌﻐﻔﺮﺓِ ﻫﻮ ﺍﻹﳝﺎﻥﹸ ﻛﻤﺎ ﺃﻥﹼ ﻣ‪‬ﺪﺍﺭ‪ ‬ﺍﻟﻨﻬﻲ ﻋِﻦ ﺍﻟﻄﱠﺮ‪‬ﺩِ ﻓﻴﻤﺎ ﺳ‪‬ﺒ‪‬ﻖ‪ ‬ﻫﻮ ﺍﳌﹸﺪﺍﻭ‪‬ﻣﺔﹸ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻗﹶﻀٰﻰ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﻷﻥﹼ ﺃﺻﻞ ½ﻛﹶﺘ‪‬ﺐ‪½ ¼‬ﺃﹶﻭ‪‬ﺟ‪‬ﺐ‪ ¼‬ﻭﻫﻮ ﻻ ﻳ‪‬ﺠﻮﺯ ﰲ ﺣﻘﹼﻪ ﺗﻌﺎﱃ ﺇﺫ ﻻ ﻳ‪‬ﺠِﺐ‪ ‬ﻋﻠـﻰ ﺍﷲ ﺷـ ﹲﺊ ﻓـﺎﳌﺮﺍﺩ ﺑــ﴿ﻛﹶﺘ‪‬ﺐ‪﴾‬‬
‫ﺃﻧﻪ ﻭ‪‬ﻋ‪‬ﺪ‪ ‬ﺫﻟﻚ ﻭ‪‬ﻋﺪﺍﹰ ﻣ‪‬ﺆ‪‬ﻛﱠﺪﺍﹰ ﻓﻬﻮ ﻣ‪‬ﻨ‪‬ﺠِﺰ‪‬ﻩ ﻟﺬﻟﻚ ﺍﻟﻮﻋﺪِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺢ[ ﺍﳊﺎﺻﻞﹸ ﺃﹶﻥﹼ ﺍﻟﻘِﺮ‪‬ﺍﺀَﺍﺕِ ﺛﹶﻼﺙﹲ؛ ﻓﺘﺤ‪‬ﻬﻤﺎ )ﺃﻱ ﻓـﺘﺢ‪ ‬ﺍﳍﻤـﺰﺓِ ﻫـﺬﻩ ﻭﺍﻵﺗﻴـﺔِ( ﻭﻛـﺴﺮ‪‬ﳘﺎ ﻭﻓـﺘﺢ‪ ‬ﺍﻷُﻭﱃ ﻭﻛـﺴﺮ‪‬‬‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓٍ ﺑِﺎﻟﻔﹶﺘ ِ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻛﹸﻠﱡﻬﺎ ﺳ‪‬ﺒ‪‬ﻌﻴ‪ ‬ﹲﺔ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻔﺘﺢ‪ ‬ﻓﻴﻬﻤﺎ ﻓﺎﻷُﻭ‪‬ﱃ ﺑ‪‬ﺪ‪ ‬ﹲﻝ ﻣ‪‬ﻦ ﴿ﺍﻟﺮ‪‬ﲪﺔ﴾ ﻭﺍﻟﺜﺎﻧﻴﺔﹸ ﰲ ﳏـﻞﱢ ﺭ‪‬ﻓـﻊٍ ﻣﺒﺘـﺪﹲﺃ ﻭﺍﳋﹶﺒ‪‬ـﺮ‪ ‬ﳏـﺬﻭﻑ ﺃﻱ ﻓﻐﻔﺮﺍﻧ‪‬ـﻪ‬
‫ﻭﺭﲪﺘ‪‬ﻪ ﺣﺎﺻﻼﻥ ﻟﻪ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻜﺴﺮ‪ ‬ﻓﻴﻬﻤﺎ ﻓﺎﻷُﻭﱃ ﻣﺴﺘﺄﻧِﻔﺔ ﺟِﻲﺀ ﺑِﻬﺎ ﻛﺎﻟﺘﻔﺴﲑ ﻟِﻤﺎ ﻗﺒﻠﹶﻬﺎ ﻭﺍﻟﺜﺎﻧﻴﺔﹸ ﻣﺴﺘﺄﻧﻔﺔ ﺃﻳﻀﺎﹰ ﲟﻌﲎ ﺃ‪‬ﺎ ﰲ ﺻ‪‬ـﺪﺭِ‬
‫‪Å‬‬
‫‪124‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻣﺘﻌﻠﻖ ﺑـ½ﺗﺎﺏ¼‪١٢.‬ﲨﺎﻟﲔ >‬
‫ﻌـﺪہ﴾ ﺑﻌـﺪ ﻋﻤﻠـﻪ ﻋﻨـﻪ ﴿َو‬
‫ﻋﻦ ﻋﻤﻠﻪ ﺍﻟﺴﻮﺀ‪ .‬ﲨﺎﻟﲔ <‬
‫ﺗـﺎب﴾ رﺟـﻊ ﴿ ِﻣـﻦ َ ْ ِ ٖ‬
‫َ‬ ‫ارﺗﻜﺒﻪ ﴿ ُﺛـﻢ َ‬
‫‪٢‬‬
‫ﺑﺠ ٰ ﻠ ٍَﺔ﴾)‪ (١‬ﻣﻨﻪ ﺣﻴﺚ‬ ‫ﻋﻤﻞ ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ ُ ۡٓ ً ۢ‬
‫ﺳﻮءا ِ َ‬ ‫‪٢‬‬
‫ﻣﻦ ½اﻟﺮﲪﺔ¼ ﴿ َ ْ‬
‫ﻣﻦ َ ِ َ‬
‫ﻴﻢ ﴿‪ ﴾﴾۵۴‬ﺑﻪ‪،‬وﰲ ﻗﺮاءة ﺑﺎﻟﻔﺘﺢ أي ﻓـﺎﳌﻐﻔﺮة ﻟـﻪ)‪َ َ ﴿ (٢‬‬
‫وﻛـﺬٰ ﻟ ِ َ ﴾ ﻛﻤـﺎ ﺑﻴﻨـﺎ ﻣـﺎ‬ ‫ﻏﻔﻮر﴾ ﻟﻪ ﴿رﺣ ِ ْ ٌ‬‫َ ْاﺻﻠ ََﺢ﴾ ﻋﻤﻠﻪ ﴿ َﻓﺎ ِﻧ ٗ ﴾ أي اﷲ ﴿ َ ُ ْ ٌ‬
‫ﻴﻞ﴾ ﻃﺮﻳـﻖ ﴿ ْ ُ ْ ِ ِ‬
‫اﻟﻤﺠـﺮﻣ ْ َ‬ ‫وﻟﺘﺴ َﺒ ِ ْ َ ﴾ ﺗﻈﻬﺮ ﴿ َﺳ ِ ْ ُ‬
‫اﻻﻳﺖِ ﴾ اﻟﻘﺮآن ﻟﻴﻈﻬﺮ اﳊﻖ ﻓﻴُﻌﻤﻞ ﺑﻪ ﴿ َ ِ َ ْ‬ ‫ذﻛﺮ ﴿ ُ َ ُ‬
‫ﻔﺼﻞ﴾ ﻧﺒﲔ ﴿ ْ ٰ ٰ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﻓﺘﺠﺘﻨﺐ‪،‬وﰲ ﻗﺮاءة ﺑﺎﻟﺘﺤﺘﺎﻧﻴﺔ وﰲ أﺧﺮى ﺑﺎﻟﻔﻮﻗﺎﻧﻴﺔ وﻧﺼﺐ ﺳﺒﻴﻞ ﺧﻄﺎب ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ ُ ْ ْ‬
‫ﻗﻞ ا ِ ﻉ‬ ‫﴿‪ُ ﴾﴾۵۵‬‬
‫ﻉ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫? ﺃﻱ ﰲ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‪١٢.‬ﲨﺎﻟﲔ‬
‫َﻠﺖ ِ ً‬
‫اذا﴾ إن‬ ‫اﺗﺒـﻊ َا ْ َ ٓ َ ُ ْ‬
‫ـﻮاءﻛﻢ﴾ ﰲ ﻋﺒﺎد‪‬ـﺎ ﴿ َ ْ‬
‫ﻗـﺪ َﺿـﻠ ْ ُ‬ ‫دون ِ ُ ْ‬
‫اﷲؕﻗـﻞ ۤﻻ َ ِ ُ‬ ‫ﻣﻦ ُ ْ ِ‬ ‫ﻳﻦ َ ْ ُ ْ َ‬
‫ﺗﺪﻋﻮن﴾ ﺗﻌﺒـﺪون ﴿ ِ ْ‬ ‫اﻟﺬ ْ َ‬
‫اﻋﺒﺪ ِ‬
‫ان َ ْ ُ َ‬
‫ﻴﺖ َ ْ‬
‫ﻧُ ِ ْ ُ‬
‫)‪(٧‬‬

‫ﻣﻦ ر ْ َو﴾ ﻗﺪ ﴿ َ ْ ُ ْ‬
‫ﻛﺬﺑﺘﻢ ﺑ ِ ٖ ؕ﴾ ﺑﺮﰊ ﺣﻴﺚ أﺷﺮﻛﺘﻢ‬ ‫ﻳﻦ ﴿‪ْ ُ ﴿ ﴾﴾۵۶‬‬
‫ﻗﻞ ا ِ ْ َﻋ ٰ ﺑَ َﻨﺔٍ﴾ ﺑﻴﺎن ﴿ ْ‬ ‫ﻣﻦ ْ ُ‬
‫اﻟﻤ ْ َﺘﺪِ ْ َ‬ ‫اﺗﺒﻌﺘﻬﺎ)‪﴿ (٨‬و َ ۤ‬
‫ﻣﺎ َ َاﻧﺎ ِ َ‬
‫)‪(٩‬‬

‫? ﺃﻱ ﰲ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ‪١٢.‬ﲨﻞ‬
‫اﻟﺤﻜﻢ﴾ ﰲ ذﻟﻚ وﻏﲑه ﴿ ِاﻻ ؕ َﻘ ِﺾ﴾ ‪..............‬‬
‫ْ‬ ‫ان﴾ ﻣﺎ ﴿ ْ ُ ْ ُ‬
‫ﺴﺘﻌﺠﻠﻮن ﺑ ِ ٖ ؕ﴾ ﻣﻦ اﻟﻌﺬاب)‪ِ ِ ﴿ (١٠‬‬‫ِﻨﺪي َﻣﺎ َ ْ َ ْ ِ ُ ْ َ‬
‫﴿ َﻣﺎ ﻋ ْ ِ ْ‬
‫)‪(١١‬‬

‫ﻑ‪) .‬ﺻﺎﻭﻱ(‬
‫ﲨﻠﺔ ﻭ‪‬ﻗﹶﻌﺖ‪ ‬ﺧ‪‬ﺒ‪‬ﺮﺍﹰ ﻟِـ﴿ﻣ‪‬ﻦ﴾ ﺍﳌﻮﺻﻮﻟﺔِ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﻋﻠﻰ ﻓﺘﺢ ﺍﻷُﻭﱃ ﻭﻛﺴﺮ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺎﻷُﻭﱃ ﺑ‪‬ﺪ‪ ‬ﹲﻝ ﻭﺍﻟﺜﺎﻧﻴﺔﹸ ﺍﺳﺘﺌﻨﺎ ‪‬‬
‫ﺠﻬٰﻠﹶﺔٍ﴾[ ﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﺣﺎﻝ ﻣِﻦ ﻓﺎﻋﻞِ ﴿ﻋ‪‬ﻤِﻞﹶ﴾‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪½ ‬ﻋ‪‬ﻤِﻞﹶ ﺳﻮﺀﺍﹰ ﺣﺎﻝﹶ ﻛﻮﻧِـﻪ ﺟـﺎﻫﻼﹰ ﲟـﺎ ﻳ‪‬ﺘﺮﺗ‪‬ـﺐ‬‫ﻗﻮﻟﻪ‪﴿] :‬ﺑِ ‪‬‬ ‫)‪(١‬‬
‫ﻋﻠﻰ ﻣ‪‬ﻌﺎﺻِﻴﻪ ﻣِﻦ ﺍﻟﻌِﻘﺎﺏ ﻏﺎﻓﻼﹰ ﻋﻦ ﺟﻼﻝ ﺍﷲ ﺗﻌﺎﱃ¼‪ .‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺆﻣِﻦ ﻻ ﻳ‪‬ﻘﻊ ﻣﻨـﻪ ﺍﻟـﺬﻧﺐ‪ ‬ﺇﻻﹼ ﰲ ﺣـﺎﻝ ﺟ‪‬ﻬﻠـﻪ ﻭﻏﻔﻠﺘِـﻪ‪ .‬ﻭﻫـﺬﻩ‬
‫ﺍﻵﻳﺔ ﻻ ﺗ‪‬ﺨ‪‬ﺺ‪ ‬ﺍﻟﻔﻘﺮﺍﺀَ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺯﻣﻨﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﻞ ﻫﻲ ﻋﺎﻣ‪‬ﺔ ﻟﻜﻞﹼ ﻣ‪‬ﻦ ﺗﺎﺏ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪) .‬ﺻﺎﻭﻱ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺎﳌﻐﻔﺮﺓﹸ ﻟﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺘﺢ ﺧﱪ‪‬ﻩ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﻟﻪ¼‪ ،‬ﻛﻤﺎ ﻣﺮ‪ ‬ﺁﻧِﻔﺎﹰ ﻋﻦ "ﺍﻟﺼﺎﻭﻱ"‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﺑﻴ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﺎ ﺫﹸﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﺍﻷﻭ‪‬ﻝ ﺃﻥﹼ ﺍﻟﻜﺎﻑ‪ ‬ﰲ ﻣ‪‬ﻮﺿِﻊ ﺍﻟﻨـﺼﺐ ﻋﻠـﻰ ﺃﻧـﻪ ﺻـﻔﺔ ﳌـﺼﺪﺭ ﳏـﺬﻭﻑ ﺗﻘـﺪﻳﺮ‪‬ﻩ‬ ‫)‪(٣‬‬
‫½ﻧ‪‬ﺼﺮ‪‬ﻑ‪ ‬ﺍﻵﻳﺎﺕِ ﺗﺼﺮﻳﻔﺎﹰ ﻣِﺜﻞﹶ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻳﻒِ¼‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺃﻥﹼ ﺍﳌﺸﺎﺭ‪ ‬ﺇﻟﻴﻪ ﲨﻴﻊ‪ ‬ﻣﺎ ﺫﹸﻛﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻟِﺘ‪‬ﺴ‪‬ﺘ‪‬ﺒِﻴ‪‬ﻦ‪ [﴾‬ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﳏﺬﻭﻑ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔﹸ ﺑﻘﻮﻟﻪ ½ﻟِﻴ‪‬ﻈﹾﻬ‪‬ﺮ‪ ‬ﺍﳊﹶﻖ‪) .¼‬ﺻﺎﻭﻱ(‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓ ﺑﺎﻟﺘﺤﺘﺎﻧﻴﺔ[ ﺃﻱ ﻭﺭ‪‬ﻓﻊِ ﴿ﺳﺒﻴﻞ﴾‪ ،‬ﻓﺎﻟﻘِﺮﺍﺀﺍﺕ‪ ‬ﺛﻼﺙﹲ ﻓﻔﻲ ﺍﻟﻔﻮﻗﺎﻧﻴﺔ ﺍﻟﺮﻓﻊ‪ ‬ﻭﺍﻟﻨﺼﺐ‪ ‬ﻭﰲ ﺍﻟﺘﺤﺘﺎﻧﻴﺔ ﺍﻟﺮﻓﻊ‪ ‬ﻻ ﻏﲑ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺧﻄﺎﺏ ﻟﻠﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ[ ﻭﺍﳌﻌﲎ‪ :‬ﻟِﺘ‪‬ﻌ‪‬ﻠﹶﻢ‪ ‬ﺳﺒﻴﻠﹶﻬﻢ ﻓﺘ‪‬ﻌ‪‬ﺎﻣِﻠﹶﻬﻢ ﲟﺎ ﻳ‪‬ﻠِﻴﻖ‪ ‬ﺑِﻬﻢ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻌﺒ‪‬ﺪ‪‬ﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﹶﺣ‪‬ﺪِ ﺇﻃﻼﻗﺎﺕِ ﺍﻟﺪ‪‬ﻋﺎﺀ‪ ،‬ﻭﺑﻪ ﻓﺴ‪‬ﺮ ﰲ ﻏﺎﻟﺐ ﺍﻟﻘﺮﺁﻥ ﻷﻧﻪ ﻳ‪‬ﺸﻤ‪‬ﻞﹸ ﺍﻟﻄﻠﺐ‪ ‬ﻭﻏﲑ‪‬ﻩ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇِﻥِ ﺍﺗ‪‬ﺒ‪‬ﻌ‪‬ـﺘ‪‬ﻬ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥٍ ﻟِﻤﻌﲎ ﴿ﺇﺫﺍﹰ﴾‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺪ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻷﻥﹼ ﺍﳌﺎﺿِﻲ‪ ‬ﻻ ﻳ‪‬ﻘﹶﻊ‪ ‬ﺣﺎﻻﹰ ﺑﻐﲑ ½ﻗﺪ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻣِﻦ‪ ‬ﺍﻟﻌﺬﺍﺏِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥٍ ﻟـ﴿ﻣﺎ﴾ ﺍﻟﺜﺎﻧﻴﺔِ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪﴿] :‬ﻳ‪‬ﻘﹾﺾِ﴾[ ﻭﻫﻮ ﺑِﺪ‪‬ﻭﻥ ﺍﻟﻴﺎﺀِ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻔﺴ‪‬ﺮﻭﻥ‪ ،‬ﻓﻔﻲ "ﺍﻟﻜﺒﲑ"‪½ :‬ﻭﺍﳌﻜﺘـﻮﺏ‪ ‬ﰲ ﺍﳌﹶـﺼﺎﺣِﻒ ﴿ﻳ‪‬ﻘﹾـﺾِ﴾ ﺑِﻐـﲑِ ﻳـﺎﺀٍ ﻷ‪‬ـﺎ‬
‫ﺳ‪‬ﻘﹶﻄﺖ‪ ‬ﰲ ﺍﻟﻠﻔﻆ ﻻﻟﺘِﻘﺎﺀ ﺍﻟﺴﺎﻛِﻨ‪‬ﲔ¼ ﻭ ﰲ "ﲝﺮ ﺍﻟﻌﻠﻮﻡ ﻟﻠﺴﻤﺮﻗﻨﺪﻱ" ﴿ﻳ‪‬ﻘﹾﺾِ ﺍﳊﹶﻖ‪ ﴾‬ﺑﺎﻟﻀﺎﺩ ﻟﻜﻦ ﻻ ﻳ‪‬ﻜﺘ‪‬ﺐ‪ ‬ﺑﺎﻟﻴﺎﺀِ‪ .‬ﻭﰲ "ﺍﳉﹶﻤﻞ"‬
‫ﻭﻟﹶﻢ ﻳ‪‬ﺮ ‪‬ﺳﻢ‪﴿ ‬ﻳﻘﺾ﴾ ﺇﻻﹼ ﺑﻀﺎﺩ ﻛﺄﻥﹼ ﺍﻟﻴﺎﺀَ ﺣ‪‬ﺬِﻓﹶﺖ ﺧ‪‬ﻄ‪‬ﺎ ﻛﻤﺎ ﺣ‪‬ﺬﻓﺖ ﻟﻔﻈﺎﹰ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨ‪‬ﲔ‪ ،‬ﻛﻤـﺎ ﺣ‪‬ـﺬﻓﺖ ﰲ ﻗﻮﻟـﻪ‪﴿ :‬ﹶﻓﻤ‪‬ـﺎ ﺗ‪‬ﻐ‪‬ـﻦِ‬
‫ﺍﻟﻨ‪‬ﺬﹸﺭ‪] ﴾‬ﺍﻟﻘﹶﻤﺮ‪ [٥:‬ﻭﻛﻤﺎ ﺣ‪‬ﺬﻓﺖ ﺍﻟﻮﺍﻭ‪ ‬ﻣِﻦ ﴿ﺳ‪‬ﻨ‪‬ﺪ‪‬ﻉ‪ ‬ﺍﻟﺰ‪‬ﺑ‪‬ﺎﻧِﻴ‪‬ﺔﹶ﴾ ]ﺍﻟﻌﻠﻖ‪ [١٨:‬ﻭ﴿ﻳ‪‬ﻤ‪‬ﺢ‪ ‬ﺍﷲُ ﺍﻟﹾﺒ‪‬ﺎ ِﻃﻞﹶ﴾ ]ﺍﻟﺸﻮﺭٰﻯ‪ [٢٤:‬ﻟِﻤﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫? ﻭﻫﻲ ﺍﻟﺮﺍﺋﺠﺔ ﰲ ﺑﻼﺩﻧﺎ‪١٢.‬‬
‫ﺴﺘﻌﺠﻠﻮن ﺑ ِ ٖ‬
‫ِﻨﺪي َﻣﺎ َ ْ َ ْ ِ ُ ْ َ‬ ‫ﻟﻔﺼﻠ ِ ْ َ ﴿‪ ﴾﴾۵۷‬اﳊﺎﻛﻤﲔ‪ ،‬وﰲ ﻗﺮاءة ½ﻳﻘﺺ¼ أي ﻳﻘﻮل ﴿ ُ ْ‬
‫ﻗﻞ﴾ ﳍﻢ ﴿ ْﻟﻮ َان ﻋ ْ ِ ْ‬ ‫اﻟﺤﻖ َو ُ َﻮ َﺧ ْ ُ ا ْ ٰ ِ‬ ‫اﻟﻘﻀﺎء ﴿ ْ َ‬
‫)‪(١‬‬

‫ﺑﺎﻟﻈﻠﻤِ ْ َ ﴿‪ (٢)﴾﴾۵۸‬ﻣﱴ ﻳﻌـﺎﻗﺒﻬﻢ ﴿َو‬ ‫ﻨﻜﻢؕ﴾ ﺑﺄن أﻋﺠﻠﻪ ﻟﻜﻢ وأﺳﱰﻳﺢ وﻟﻜﻨﻪ ﻋﻨﺪ اﷲ ﴿ َواﷲُ َ ْاﻋﻠ َُﻢ ِ ِ‬ ‫اﻻﻣﺮُ َ ْﺑﻴ ِ ْ َو ﺑَ ْ َ ُ ْ‬
‫َ ُﻟﻘ ِ َ ْ َ ْ‬
‫اﻟﻐﻴﺐ﴾)‪ (٣‬ﺧﺰاﺋﻨﻪ)‪ (٤‬أو اﻟﻄﺮق اﳌﻮﺻﻠﺔ إﱃ ﻋﻠﻤﻪ ﴿ َﻻ َ ْﻌﻠ َُﻤ َ ۤﺎ ِاﻻ ُ َﻮؕ﴾)‪ (٥‬وﻫﻲ اﳋﻤﺴﺔ اﻟﱵ ﰲ ﻗﻮﻟﻪ‬
‫ﻣﻔﺎﺗﺢ ْ َ ْ ِ‬
‫ﻋ ِْﻨَﺪ ٗہ﴾ ﺗﻌﺎﱃ ﴿ َ َ ِ ُ‬
‫‪٢‬‬ ‫‪٢‬‬
‫واﻟﺒ ْ ِ ؕ﴾)‪ (٧‬اﻟﻘﺮى اﻟﱵ‬
‫ﺎﻋ ِﺔ﴾ اﻵﻳﺔ ﻛﻤﺎ رواه اﻟﺒﺨﺎري ﴿ َو َ ْﻌﻠ َُﻢ َﻣﺎ﴾ ﳛﺪث ﴿ ِ ْاﻟ َ ﴾ اﻟﻘﻔﺎر ﴿ َ ْ َ‬
‫)‪(٦‬‬
‫﴿ا ِن َ‬
‫اﷲ ﻋ ِﻨَْﺪه ﻋ ِْﻠُﻢ اﻟﺴ َ‬
‫ﻳﺎﺑﺲ﴾ ‪....................‬‬ ‫وﻻ َ ْ ٍ‬
‫رﻃﺐ و َﻻ َ ِ ٍ‬ ‫اﻻرض)‪َ َ (٨‬‬ ‫وﻻ َﺣﺒﺔٍ ِ ْ ُ ُ ٰ‬
‫ﻇﻠﻤﺖِ ْ َ ْ ِ‬ ‫ورﻗﺔٍ ِاﻻ َ ْﻌﻠَﻤُ َﺎ َ َ‬
‫ﻣﻦ﴾ زاﺋﺪة ﴿ َ َ‬ ‫ﻋ اﻷ‪‬ﺎر ﴿ َ َ‬
‫وﻣﺎ َ ْ ُ ُ‬
‫ﺴﻘﻂ ِ ْ‬

‫ﺍﻟﻘﻀﺎﺀ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﺍﳊﹶﻖ‪ ﴾‬ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﳌﺼﺪﺭٍ ﳏﺬﻭ ٍ‬
‫ﻑ‪ ،‬ﻭﻳ‪‬ﺤﺘﻤﻞ ﺃﻧـﻪ ﺿ‪‬ـﻤ‪‬ﻨ‪‬ﻪ ﻣﻌـﲎ ½ﻳ‪‬ﻨ‪‬ﻔِـﺬﹸ¼‬ ‫َ‬ ‫ﻗﻮﻟﻪ‪] :‬‬ ‫)‪(١‬‬
‫ﻓﻌ‪‬ﺪ‪‬ﺍﻩ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻣﻨﺼﻮﺏ ﺑِﻨ‪‬ﺰ‪‬ﻉِ ﺍﳋﹶﺎﻓِﺾ ﺃﻱ ½ﺑِﺎﻟﹾﺤ‪‬ﻖ‪) .¼‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺍﷲُ ﺃﹶﻋ‪‬ﻠﹶﻢ‪ِ ِ ‬‬
‫ﺑﺎﻟﻈﻠﻤِ ْ َ ﴾[ ﻓﻴﻪ ﺣﺬﻑ‪ ‬ﻣﻀﺎﻓﹶﲔ ﺃﻱ ½ﺑِﻮﻗﺖِ ﻋ‪‬ﻘﻮﺑﺘِﻬﻢ¼ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺍﳌﻔﺴ‪‬ﺮ ﺑﻘﻮﻟﻪ ½ﻣﱴ ﻳ‪‬ﻌﺎﻗِﺒ‪‬ﻬﻢ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻋِﻨ‪‬ﺪ‪‬ﻩ ﻣ‪‬ﻔﺎﺗِﺢ‪ ‬ﺍﻟﹾﻐ‪‬ﻴ‪‬ﺐِ﴾[ ﻓﻬﻮﻛﺎﻟﺪﻟﻴﻞ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻪ ﻛﺄﻧﻪ ﻗﺎﻝ ½ﺍﻟﻌﺬﺍﺏ‪ ‬ﻭﺍﻟﺮﲪﺔﹸ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻳ‪‬ﻌﻠﻢ‪ ‬ﻭﻗﺖ‪ ‬ﻣ‪‬ﺠِﻲ‪‬ﺀِ ﺫﻟـﻚ‬ ‫)‪(٣‬‬
‫ﺇﻻﹼ ﺍﷲُ ﺳ‪‬ﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻷﻥﹼ ﻋﻨﺪ‪‬ﻩ ﻣ‪‬ﻔﺎﺗِﺢ‪ ‬ﺍﻟﻐ‪‬ﻴـﺐِ ﻻﹶ ﻳ‪‬ﻌﻠﹶﻤ‪‬ﻬـﺎ ﺇﻻﹼ ﻫـﻮ¼‪ .‬ﻭ﴿ﻋِﻨـﺪ‪‬ﻩ﴾ ﺧ‪‬ﺒ‪‬ـ ‪‬ﺮ ﻣﻘـﺪ‪‬ﻡ ﻭ﴿ﻣ‪‬ﻔـﺎﺗِﺢ‪ ‬ﺍﻟﻐ‪‬ﻴـﺐِ﴾ ﻣﺒﺘـﺪﹲﺃ ﻣـﺆﺧ‪ ‬ﺮ‪،‬‬
‫ﻭﺗﻘﺪﱘ ﺍﻟﻈﺮﻑ ﻳ‪‬ﺆ‪‬ﺫِﻥﹸ ﺑﺎﳊﹶﺼﺮ ﻭﻫﻮ ﻣ‪‬ﻨ‪‬ﺼ‪‬ﺐ‪ ‬ﻋﻠﻰ ﺍﳉﻤﻴـﻊ ﻓـﻼ ﻳ‪‬ﻨـﺎﻓِﻲ ﺃﻥﹼ ﺑﻌـﺾ‪ ‬ﺍﻷﻧﺒﻴـﺎﺀ ﻭﺍﻷﻭﻟﻴـﺎﺀِ ﻳﻄﻠﻌـﻪ ﺍﷲُ ﺗﻌـﺎﱃ ﻋﻠـﻰ ﺑﻌـﺾ‬
‫ﺍﳌﹸﻐ‪‬ﻴ‪‬ﺒ‪‬ﺎﺕِ ﺍﳊﺎﺩِﺛﺔِ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻋٰﻠِﻢ‪ ‬ﺍﻟﻐ‪‬ﻴﺐِ ﻓﹶﻼﹶ ﻳ‪‬ﻈﻬِﺮ‪ ‬ﻋﻠﻰ ﻏﹶﻴﺒِﻪ ﺃﹶﺣ‪‬ﺪﺍﹰ ﺇﻻﹼ ﻣ‪‬ﻦِ ﺍﺭ‪‬ﺗ‪‬ﻀٰﻰ ﻣِﻦ ‪‬ﺭﺳ‪‬ﻮﻝ﴾ ]ﺍﳉِﻦ‪) .[٢٦:‬ﺻﺎﻭﻱ(‬
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‫ﻗﻮﻟﻪ‪] :‬ﺧ‪‬ﺰﺍﺋِﻨ‪‬ﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﻣ‪‬ﻔﹶﺎﺗِﺢ‪ ﴾‬ﺟ‪‬ﻤﻊ‪½ ‬ﻣ‪‬ﻔﺘِﺢ¼ ﺑِﻔﺘﺢٍ ﻓﹶﻜﺴﺮٍ ﻛـ½ﻣ‪‬ﺨﺰِﻥ¼ ﻭ‪‬ﺯ‪‬ﻧﺎﹰ ﻭﻣﻌﲎ‪ ،‬ﺍﻟﻌﻠﻮﻡ‪ ‬ﺍﳌﹶﺨﺰ‪‬ﻭﻧﺔ‪ ،‬ﻭﺑﻘﻮﻟـﻪ ½ﺃﻭ ﺍﻟﻄﱡـﺮ‪ ‬‬
‫ﻕ‬ ‫)‪(٤‬‬
‫ﺍﳌﹸﻮﺻِﻠﺔﹸ‪...‬ﺇﱁ¼ ﺃﺷﺎﺭ ﺇﱃ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺃﻧﻪ ﻣﺴﺘﻌﺎﺭ ﻣﻦ ﺍﳌﻔﺎﺗﻴﺢ ﺍﻟﺬﻱ ﻫﻮ ﲨﻊ‪ ‬ﻣِﻔﺘﺢ ﺑﻜﺴﺮ ﺍﳌﻴﻢ ﻭﻫﻮ ﺍﳌﻔﺘـﺎﺡ ﻭﻳﺆﻳـﺪﻩ ﺃﻧـﻪ ﻗﹸـﺮﺉ‬
‫ﻂ ﻋِﻠﻤ‪‬ﻪ ﺑِﻬﺎ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲨﺎﻟﲔ ﺻـ‪] (٧١‬ﻋﻠﻤﻴﺔ[‬
‫½ﻣﻔﺎﺗﻴﺢ¼‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻧﻪ ﺍﳌﹸﺘﻮﺻ‪ ‬ﹸﻞ ﺇﱃ ﺍﳌﹸﻐ‪‬ﻴﺒﺎﺕ ﺍﶈﻴ ﹸ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻋﻨﺪﻩ ﻣﻔﺎﺗﺢ ﺍﻟﻐﻴﺐ ﻻ ﻳ‪‬ﻌﻠﻤﻬﺎ ﺇﻻ ﻫﻮ﴾[ ﻓﺴﺮ ﰲ ﺣﺪﻳﺚ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺎﳋﻤﺲ ﺍﻟﱵ ﰲ ﺁﺧِﺮ ﻟﻘﻤـﺎﻥ ﴿ﺇﻥ ﺍﷲ ﻋﻨـﺪﻩ ﻋﻠـﻢ‬ ‫)‪(٥‬‬
‫ﺍﻟﺴﺎﻋﺔ﴾ ﺍﻵﻳﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺤﺪ‪‬ﺙﹸ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭ‪ ‬ﻣﺘﻌﻠﱢﻖ ﺑِﻬﺬﺍ ﺍﶈﺬﻭﻑِ ‪) .‬ﺟ‪‬ﻤﺎﻟﲔ ﺻـ‪] ( ٧١‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻳ‪‬ﻌﻠﹶﻢ‪ ‬ﻣﺎ ﰲ ﺍﻟﹾﺒ‪‬ﺮ‪ ‬ﻭﺍﻟﺒ‪‬ﺤﺮِ﴾[ ﻗﺎﻝ ﺟ‪‬ﻤﻬﻮﺭ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﻫﻮ ﺍﻟﺒ‪‬ﺮ‪ ‬ﻭﺍﻟﺒﺤﺮ‪ ‬ﺍﳌﻌﺮﻭﻓﺎﻥ ﻷﻥﹼ ﲨﻴﻊ‪ ‬ﺍﻷﺭﺽِ ﺇﻣ‪‬ﺎ ﺑ‪‬ـﺮ‪ ‬ﺃﻭ ﺑ‪‬ﺤـ ‪‬ﺮ‪ ،‬ﻭﰲ‬ ‫)‪(٧‬‬
‫ﻛﻞﱟ ﻋ‪‬ﻮﺍﻟِﻢ‪ ‬ﻭﻋ‪‬ﺠﺎﺋِﺐ‪ ‬ﻭ‪ِ ‬ﺳﻌ‪‬ﻬﺎ ﻋِﻠﻤ‪‬ﻪ ﻭﻗﹸﺪﺭﺗ‪‬ﻪ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ؛ ]﴿ﻭ‪‬ﻻﹶ ‪‬ﺣﺒ‪‬ﺔٍ ﰲ ﻇﹸﻠﹸﻤٰﺖِ ﺍﻷَﺭﺽِ‪ ﴾...‬ﺇﱁ[ ﻗﻴﻞ ﻫﻲ ﺍﳊﹶﺒ‪‬ﺔﹸ ﺍﳌﻌﺮﻭﻓﺔﹸ ﺗ‪‬ﻜﹸﻮﻥ ﰲ ﺑ‪‬ﻄﻦ ﺍﻷﺭﺽ ﻗﹶﺒﻞﹶ ﺃﻥ ﺗ‪‬ﻨ‪‬ﺒ‪‬ـﺖ‪ ،‬ﻭﻗﻴـﻞ ﻫـﻲ ﺍﳊﹶﺒ‪‬ـﺔﹸ‬ ‫)‪(٨‬‬
‫ﺖ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﺮﻃـﺐ‪ ‬ﺍﳊﹶـﻲ‪‬‬ ‫ﺍﻟﱵ ﰲ ﺍﻟﺼ‪‬ﺨ‪‬ﺮ‪‬ﺓِ ﺍﻟﱵ ﰲ ﺃﹶﺳﻔﹶﻞِ ﺍﻷَﺭﺿِﲔ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻭ‪‬ﻻﹶﺭ‪‬ﻃﹾﺐٍ‪ ﴾...‬ﺇﱁ‪ ،‬ﺍﻟﺮﻃﺐ‪ ‬ﻣﺎ ﻳ‪‬ﻨ‪‬ﺒ‪‬ﺖ‪ ‬ﻭﺍﻟﻴﺎﺑﺲ‪ ‬ﻣﺎ ﻻﻳ‪‬ﻨﺒ‪ ‬‬
‫ﻭﺍﻟﻴﺎﺑﺲ‪ ‬ﺍﳌﹶ‪‬ﻴﺖ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﻋﺒﺎﺭ ﹲﺓ ﻋﻦ ﻛﻞﱢ ﺷﻲﺀٍ ﻷﻥﹼ ﲨﻴﻊ‪ ‬ﺍﻷﺷﻴﺎﺀِ ﺇﻣﺎ ﺭﻃﺒ ﹲﺔ ﺃﻭ ﻳﺎﺑﺴ ﹲﺔ‪ .‬ﻓﺈﻥ ﻗﻠـﺖ‪ ‬ﺇﻥﱠ ﲨﻴـﻊ‪ ‬ﻫـﺬﻩ ﺍﻷﺷـﻴﺎﺀِ ﺩﺍﺧﻠـﺔ‬
‫ﲢﺖ‪ ‬ﻗﻮﻟِﻪ ﴿ﻭ‪‬ﻋِﻨﺪ‪‬ﻩ ﻣ‪‬ﻔﺎﺗِﺢ‪ ‬ﺍﻟﹾﻐ‪‬ﻴ‪‬ﺐِ﴾ ﻓﹶﻠِﻢ‪ ‬ﺃﹶﻓﹾﺮ‪‬ﺩ‪‬ﻫﺎ ﺑﺎﻟﺬﱢﻛﺮ؟ ﻗﻠﺖ‪ ‬ﺫِﻛﺮ‪‬ﻫﺎ ﻣِﻦ ﻗﹶﺒﻴﻞِ ﺍﻟﺘﻔﺼﻴﻞ ﺑ‪‬ﻌﺪ‪ ‬ﺍﻹﲨﺎﻝِ‪ ،‬ﻭﻗﺪ ﺫﹶﻛﺮ ﺍﻟﺒ‪‬ﺮ‪ ‬ﻭﺍﻟﺒﺤﺮ‪ ‬ﻟِﻤـﺎ‬
‫ﻓﻴﻬﻤﺎ ﻣِﻦ ﺍﻟﻌ‪‬ﺠﺎﺋِﺐِ ﰒﹼ ﺍﻟﻮ‪‬ﺭ‪‬ﻗﺔﹶ ﻷ‪‬ﺎ ﻳ‪‬ﺮﺍﻫﺎ ﻛﻞﱡ ﺃﹶﺣ‪‬ﺪٍ ﻟﻜﻦ ﻻﻳ‪‬ﻌﻠﹶﻢ‪ ‬ﻋ‪‬ﺪ‪‬ﺩ‪‬ﻫﺎ ﺇﻻﹼ ﺍﷲُ ﻋﺰ‪‬ﻭ‪‬ﺟ‪‬ﻞﱠ ﹸﺛﻢ‪ ‬ﺫﹶﻛﹶﺮ‪ ‬ﻣﺎ ﻫـﻮ ﺃﹶﺿـﻌﻒ‪ ‬ﻣِـﻦ ﺍﻟﻮ‪‬ﺭ‪‬ﻗﹶـﺔِ ﻭﻫـﻮ‬
‫ﺍﳊﹶﺒ‪‬ﺔﹸ ﰒﹼ ﺫﹶﻛﹶﺮ‪ ‬ﻣِﺜﺎﻻﹰ ﻳ‪‬ﺠﻤ‪‬ﻊ‪ ‬ﺍﻟﻜﻞﱠ ﻭﻫﻮ ﺍﻟﺮﻃﺐ‪ ‬ﻭﺍﻟﻴﺎﺑﺲ‪) .‬ﺧﺎﺯﻥ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﺻﺎﻭﻱ >‬ ‫ﻭﻫﻮ ﻗﻮﻟﻪ ﴿ﺇﻻ ﻳﻌﻠﻤﻬﺎ﴾‬
‫ﻛﺘﺐ ﻣﺒ ِ ْ ٍ ﴿‪ ﴾﴾۵۹‬ﻫﻮ اﻟﻠﻮح اﳌﺤﻔﻮظ‪ ،‬واﻻﺳﺘﺜﻨﺎء ﺑﺪل اﺷﺘﻤﺎل)‪ (٢‬ﻣﻦ اﻻﺳﺘﺜﻨﺎء ﻗﺒﻠﻪ ﴿ َو ُ َـﻮ‬ ‫ﻋﻄﻒ ﻋ ½ورﻗﺔ¼)‪ِ ﴿ (١‬اﻻ ِ ْ ِ ٰ ٍ‬
‫ﻓﻴ ِ﴾)‪ (٥‬أي اﻟﻨﻬﺎر‬ ‫ﺑﺎﻟﻴﻞ﴾ ﻳﻘﺒﺾ أرواﺣﻜﻢ ﻋﻨﺪ اﻟﻨﻮم ﴿َو َ ْﻌ َﻠُﻢ َﻣﺎ َﺟَﺮ ْﺣُﺘْﻢ﴾ ﻛﺴﺒﺘﻢ ﴿ ِﺑﺎﻟﻨ َﺎرِ ُﺛﻢ َ ْ َ ُ ُ ْ‬
‫ﻳﺒﻌﺜﻜﻢ ِ ْ‬ ‫ﻳﺘﻮﻓ ُ ْ‬
‫ﻜﻢ ِ ْ ِ‬ ‫اﻟﺬي َ َ َ‬
‫ِ ْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﻛﻨـﺘﻢ َ ْ َ ُ ْ َ‬
‫ﻌﻤﻠـﻮن ﴿‪ ﴾﴾۶۰‬ﻉ‬ ‫ﺟﻌﻜﻢ﴾ ﺑﺎﻟﺒﻌـﺚ ﴿ ُﺛـﻢ ُ َﻳﻨﺒـﺌ ُ ْ‬
‫ُﻜﻢ ِ َﺑﻤـﺎ ُ ْ ُ ْ‬ ‫ﻣـﺮ ِ ُ ُ ْ‬ ‫ﻣﺴ ﴾ ﻫﻮ أﺟﻞ اﳊﻴـﺎة ﴿ ُﺛﻢ ِ َ ْ‬
‫اﻟﻴـ ِ َ ْ‬ ‫اﺟﻞ َ‬
‫ََ ٌ‬ ‫ﺑ ّ‬
‫ﺮد أرواﺣﻜﻢ ﴿ ِ ُ ْ‬
‫ﻟﻴﻘ‬
‫ﻉ‬

‫ﺟﺎء‬ ‫ﺣﻔﻈﺔؕ﴾)‪ (٩‬ﻣﻼﺋﻜﺔ ﲢﺼﻲ أﻋﻤﺎﻟﻜﻢ ﴿ َﺣ ّٰۤ ِ َ‬

‫اذا َ ٓ َ‬ ‫وﻳﺮﺳﻞ َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ َ َ َ ً‬ ‫ِﺒﺎدہ َ ُ ْ ِ ُ‬
‫)‪(٨‬‬
‫ﻓﻮق ﻋ َ ِ ٖ‬
‫اﻟﻘﺎ ِﺮُ﴾ ﻣﺴﺘﻌﻠﻴﺎ)‪َ ْ َ ﴿ (٧‬‬
‫ُ َﻮ ْ َ‬ ‫ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻪ)‪َ ﴿ (٦‬و‬

‫ﻗﻮﻟﻪ‪] :‬ﻋﻄﻒ ﻋﻠﻰ ﻭﺭﻗﺔ[ ﺃﻱ ﺍﻟﺜﻼﺛﺔﹸ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﴿ﻭ‪‬ﺭ‪‬ﻗﹶﺔٍ﴾‪ ،‬ﻟﻜﻦ‪ ‬ﻻ ﻳ‪‬ﻨﺎﺳﺐ‪ ‬ﺗﺴﻠﻴﻂﹸ ﺍﻟﺴﻘﻮﻁ ﻋﻠﻴﻬﺎ ﻛﻤـﺎ ﻻﻳ‪‬ﺨﻔٰـﻰ ﺇﺫ ﻻ ﻳ‪‬ﻨﺎﺳـﺐ ½ﻭﻣـﺎ‬ ‫)‪(١‬‬
‫ﻳ‪‬ﺴﻘﹸﻂﹸ ﺭ‪‬ﻃﹾﺐ‪ ‬ﻭﻻ ﻳ‪‬ﺎﺑِﺲ‪ ،¼‬ﻓﺎﳌﻌﲎ‪½ :‬ﻭﻣﺎ ﻣِﻦ ﺣ‪‬ﺒ‪‬ﺔٍ ﻭﻻ ﺭﻃﺐٍ ﻭﻻ ﻳﺎﺑﺲٍ ﺇﻻﹼ ﰲ ﻛﺘﺎﺏ ﻣ‪‬ﺒِﲔ¼‪ ،‬ﻭﻫﺬﺍ ﻳ‪‬ﺴﺘﻔﺎﺩ‪ ‬ﻣِﻦ ﻋﺒﺎﺭﺓِ ﻏﲑِﻩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻻﺳﺘﺜﻨﺎﺀُ ﺑ‪‬ﺪ‪‬ﻝﹸ ﺍﺷﺘﻤﺎﻝٍ[ ﺃﻱ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏِ ﺑِﻤﺎ ﺫﹶﻛﺮﻩ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﺑ‪‬ﺪ‪‬ﻝﹸ ﻛﹸﻞﱟ ﺑﻨﺎﺀً ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻘﺒِﺾ‪ ‬ﺃﺭﻭﺍﺣ‪‬ﻜﻢ ﻋﻨﺪ‪ ‬ﺍﻟﻨﻮﻡِ[ ﻫﺬﺍ ﻣ‪‬ﺒﲏ‪ ‬ﻋﻠـﻰ ﺃﻥﹼ ﰲ ﺍﳉـﺴﺪ ﺭ‪‬ﻭﺣ‪‬ـﲔِ؛ ﺭﻭﺡ ﺍﳊﻴـﺎﺓِ ﻭﻫـﻲ ﻻ ﺗ‪‬ﺨـﺮ‪‬ﺝ ﺇﻻ ﺑـﺎﳌﻮﺕ ﻭﺭ‪‬ﻭﺡ‬ ‫)‪(٣‬‬
‫ﺍﻟﺘﻤﻴﻴﺰِ ﻭﻫﻲ ﺗ‪‬ﺨﺮ‪‬ﺝ ﺑﺎﻟﻨﻮﻡ ﻓﺘ‪‬ﻔﺎﺭِﻕ‪ ‬ﺍﳉﺴﺪ‪ ‬ﻓﺘ‪‬ﻄﹸﻮﻑ‪ ‬ﺑﺎﻟﻌﺎﻟﹶﻢ ﻭﺗ‪‬ﺮ‪‬ﻯ ﺍﳌﹶﻨﺎﻣﺎﺕِ ﰒﹼ ﺗ‪‬ﺮﺟِـﻊ ﺇﱃ ﺍﳉـﺴﺪ ﻋﻨـﺪ ﺗﻴﻘﱡﻈِـﻪ‪ ،‬ﻭﺳـﻴﺄﰐ ﺇﻳـﻀﺎﺡ‪‬‬
‫ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔِ ﰲ ﺳﻮﺭﺓِ ﺍﻟﺰ‪‬ﻣ‪‬ﺮِ ﺇﻥ ﺷﺎﺀ ﺍﷲُ ﺗﻌﺎﱃ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﹶﺴ‪‬ﺒ‪‬ﺘ‪‬ﻢ‪ [‬ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺟ‪‬ﺮ‪‬ﺣ‪‬ﺘ‪‬ﻢ‪ ﴾‬ﲟﻌﲎ ½ﻛﺴﺒﺘﻢ¼ ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣِﻦ ﺟ‪‬ﻮﺍﺭِﺡِ ﺍﻟﻄﱠﲑ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ‪ ،‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺛﹸﻢ‪ ‬ﻳ‪‬ﺒ‪‬ﻌ‪‬ﺜﹸﻜﹸﻢ ﻓِﻴﻪ﴾[ ﰒﹼ ﻳ‪‬ﻮﻗِﻈﹸﻜﻢ ﰲ ﺍﻟﻨ‪‬ﻬﺎﺭ‪ ،‬ﺃﻭ ﺍﻟﺘﻘﺪﻳﺮ‪½ ‬ﰒ ﻳ‪‬ﺒﻌﺜﹸﻜﻢ ﰲ ﺍﻟﻨﻬﺎﺭ ﻭﻳ‪‬ﻌﻠﹶـﻢ‪ ‬ﻣـﺎ ﺟ‪‬ـﺮﺣﺘ‪‬ﻢ ﻓﻴـﻪ¼ ﻓﻘـﺪ‪‬ﻡ‪ ‬ﺍﻟﻜـﺴﺐ ﻷﻧـﻪ ﺃﻫـ ‪‬ﻢ‪،‬‬ ‫)‪(٥‬‬
‫ﻭﻟﻴﺲ ﻓﻴﻪ ﺃﻧﻪ ﻻ ﻳ‪‬ﻌﻠﻢ ﻣﺎ ﺟ‪‬ﺮﺣ‪‬ﻨ‪‬ﺎ ﺑﺎﻟﻠﻴﻞ ﻭﻻ ﺃﻧﻪ ﻻ ﻳ‪‬ﺘﻮﻓﹼﺎﻧ‪‬ﺎ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﻓﺪﻝﹼ ﺃﻥﹼ ﲣﺼﻴﺺ‪ ‬ﺍﻟﺸﻲﺀِ ﺑﺎﻟﺬﱢﻛﺮ ﻻ ﻳ‪‬ﺪ‪‬ﻝﱡ ﻋﻠﻰ ﻧ‪‬ﻔﻲِ ﻣﺎ ﻋ‪‬ﺪﺍﻩ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﺠﺎﺯِﻳ‪‬ﻜﻢ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﺍﻟﺮﺟﻮﻉ‪ ‬ﺇﱃ ﺟ‪‬ﺰﺍﺋِﻪ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻳ‪‬ﻔﻬ‪‬ﻢ‪ ‬ﻣﻨﻪ ﺍﳉِﺴﻤِﻴ‪‬ﺔﹸ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺴﺘ‪‬ﻌ‪‬ﻠِﻴﺎً[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻓﹶﻮﻕ‪ ‬ﻋﺒﺎﺩِﻩ﴾ ﻇﺮﻑ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﺣﺎﻝ ﻣﻦ ﴿ﺍﻟﻘﹶﺎﻫﺮ﴾‪) .‬ﺻﺎﻭﻱ ﰲ ﺳﻮﺭﺓ‬ ‫)‪(٧‬‬
‫ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ‪] (١٨:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻫ‪‬ﻮ‪ ‬ﺍﻟﻘﹶﺎﻫِﺮ‪ ‬ﻓﹶﻮﻕ‪ ‬ﻋِﺒﺎﺩِﻩ﴾[ ﺃﻱ ﻓﻮﻗﻴﺔﹰ ﺗ‪‬ﻠﻴِﻖ‪ ‬ﲝﺎﻟِﻪ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻧﻪ ﻫﻮ ﺍﻟﻐﺎﻟﺐ‪ ‬ﺍﳌﺘﺼﺮ‪‬ﻑ ﰲ ﺃﻣﻮﺭﻫﻢ ﻻ ﻏﲑ‪‬ﻩ‪ ،‬ﻳ‪‬ﻔﻌﻞ ﺑِﻬـﻢ ﻣـﺎ‬ ‫)‪(٨‬‬
‫ﻳﺸﺎﺀ ﺇﳚﺎﺩﺍﹰ ﻭﺇﻋﺪﺍﻣﺎﹰ ﻭﺇﺣﻴﺎﺀً ﻭﺇﻣﺎﺗﺔﹰ ﻭﺇﺛﺎﺑﺔﹰ ﻭﺗﻌﺬﻳﺒﺎﹰ ﺇﱃ ﻏﲑ ﺫﻟﻚ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻳ‪‬ﺮ‪‬ﺳِﻞﹸ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﻢ ﺣ‪‬ﻔﹶﻈﹶﺔﹰ﴾[ ﻳﻌﲏ ﺃﻥﹼ ﻣِﻦ ﲨﻠﺔِ ﻗﻬﺮِﻩ ﻟﻌﺒﺎﺩﻩ ﺇﺭﺳـﺎﻝﹶ ﺍﳊﹶﻔﹶﻈﹶـﺔِ ﻋﻠـﻴﻬﻢ‪ ،‬ﻭﺍﳌـﺮﺍﺩ‪ ‬ﺑﺎﳊﹶﻔﹶﻈﹶـﺔِ ﺍﳌﻼﺋﻜـﺔﹸ ﺍﻟـﺬﻳﻦ‬ ‫)‪(٩‬‬
‫ﻳ‪‬ﺤﻔﹶﻈﹸﻮﻥ ﺃﻋﻤﺎﻝﹶ ﺑﲏ ﺁﺩﻡ‪ ‬ﻣِﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ‬ﻭﺍﻟﻄﺎﻋﺔِ ﻭﺍﳌﹶﻌﺼﻴﺔِ ﻭﻏﲑِ ﺫﻟﻚ ﻣِﻦ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌـﺎﻝ ﻗﻴـﻞ ﺇﻥﹼ ﻣ‪‬ـﻊ‪ ‬ﻛـﻞﱢ ﺇﻧـﺴﺎﻥٍ ﻣ‪‬ﻠﹶﻜﹶـﲔ؛‬
‫ﻣ‪‬ﻠﹶﻚ‪ ‬ﻋﻦ ﻳ‪‬ﻤِﻴﻨِﻪ ﻭﻣ‪‬ﻠﹶﻚ‪ ‬ﻋﻦ ﺷِﻤﺎﻟِﻪ ﻓﺈﺫﺍ ﻋ‪‬ﻤِﻞﹶ ﺣ‪‬ﺴ‪‬ﻨ‪‬ﺔﹰ ﹶﻛﺘ‪‬ﺒ‪‬ﻬﺎ ﺻﺎﺣِﺐ‪ ‬ﺍﻟﻴ‪‬ﻤِﲔ ﻭﺇﺫﺍ ﻋ‪‬ﻤِﻞﹶ ﺳﻴ‪‬ﹶﺌﺔﹰ ﻗﺎﻝ ﺻﺎﺣِﺐ‪ ‬ﺍﻟـﻴ‪‬ﻤِﲔ ﻟِـﺼﺎﺣِﺐِ ﺍﻟـﺸ‪‬ﻤﺎﻝ‬
‫ﺍﺻﺒِﺮ‪ ‬ﻟﹶﻌﻠﱠﻪ ﻳ‪‬ﺘ‪‬ﻮﺏ‪ ‬ﻣﻨﻬﺎ ﻓﺈِﻥﹾ ﱂ ﻳ‪‬ﺘ‪‬ﺐ‪ ‬ﻣﻨﻬﺎ ﻛﹶﺘ‪‬ﺒ‪‬ﻬﺎ ﻋﻠﻴﻪ ﺻﺎﺣﺐ‪ ‬ﺍﻟﺸ‪‬ﻤﺎﻝ‪ .‬ﻭﻓﺎﺋﺪﺓﹸ ﺟ‪‬ﻌﻞِ ﺍﳌﻼﺋﻜﺔِ ﻣ‪‬ﻮ‪‬ﻛﱠﻠِﻴ‪‬ﻦ‪ ‬ﺑﺎﻹﻧﺴﺎﻥ ﺃﻧﻪ ﺇﺫﺍ ﻋ‪‬ﻠِـﻢ‪ ‬ﺃﻥ ﻟـﻪ‬
‫ﺣﺎﻓِﻈﺎﹰ ﻣ‪‬ﻦ ﺍﳌﻼﺋﻜﺔِ ﻣ‪‬ﻮ‪‬ﻛﱠﻼﹰ ﺑﻪ ﻳ‪‬ﺤﻔﹶﻆﹸ ﻋﻠﻴﻪ ﺃﻗﻮﺍﻟﹶﻪ ﻭﺃﻓﻌﺎﻟﹶﻪ ﰲ ﺻ‪‬ﺤﺎﺋِﻒ‪ ‬ﺗ‪‬ﻨ‪‬ﺸ‪‬ﺮ‪ ‬ﻟﻪ ﻭﺗ‪‬ﻘﹾﺮ‪‬ﺃﹸ ﻋﻠﻴﻪ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠـﻰ ﺭ‪‬ﺅ‪ ‬ﻭﺱِ ﺍﻷَﺷـﻬﺎﺩِ ﻛـﺎﻥ‬
‫ﺫﻟﻚ ﺃﹶﺯ‪‬ﺟ‪‬ﺮ‪ ‬ﻟﻪ ﻋﻦ ﻓِﻌﻞِ ﺍﻟﻘﺒﻴﺢ ﻭﺗﺮﻙِ ﺍﳌﹶﻌﺎﺻِﻲ‪ ،‬ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ‪ ‬ﺑﻘﻮﻟﻪ ﴿ﻭﻳ‪‬ﺮﺳِﻞﹸ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ ﺣ‪‬ﻔﹶﻈﹶﺔﹰ﴾ ﻫﻢ ﺍﳌﻼﺋﻜﺔﹸ ﺍﻟـﺬﻳﻦ ﻳ‪‬ﺤﻔﹶﻈﹸـﻮﻥ ﻋﻠﹶـﻰ‬
‫ﺍﺑ‪‬ﻦِ ﺁﺩﻡ‪ ‬ﺭِﺯﻗﹶﻪ ﻭﺃﹶﺟ‪‬ﻠﹶﻪ ﻭﻋ‪‬ﻤﻠﹶﻪ‪) .‬ﺧﺎﺯﻥ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫رﺳﻠﻨﺎ﴾ اﳌﻼﺋﻜﺔ اﳌﻮﻛﻠﻮن ﺑﻘﺒﺾ اﻷرواح ﴿ َو ُ ْﻢ َﻻ ُ َ ُ ْ َ‬
‫ﻃﻮن ﴿‪﴾﴾۶۱‬‬ ‫ﺗﻮﻓﺘ ُ﴾ وﰲ ﻗﺮاءة ½ﺗﻮﻓﺎه¼ ﴿ ُ ُ ُ َ‬
‫اﻟﻤﻮت َ َ ْ‬ ‫َََُُ‬
‫اﺣﺪﻛﻢ ْ َ ْ ُ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫اﻟﺤﻖؕ﴾ اﻟﺜﺎﺑﺖ اﻟﻌﺪل ﻟﻴﺠﺎزﻳﻬﻢ‬ ‫ﻳﻘﺼﺮون ﻓﻴﻤﺎ ﻳﺆﻣﺮون ﺑﻪ ﴿ ُﺛﻢ ُردوا﴾ أي اﳋﻠﻖ ﴿ا ِ َ اﷲِ َ ْ‬
‫ﻣﻮﻟ ٰ ُ ُﻢ﴾ ﻣﺎﻟﻜﻬﻢ ﴿ ْ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫اﻟﺤﺴﺒ ِ ْ َ ﴿‪ ﴾﴾۶۲‬ﳛﺎﺳﺐ اﳋﻠﻖ ﻛﻠﻬﻢ)‪ (٦‬ﰲ ﻗﺪر ﻧﺼﻒ ‪‬ـﺎر)‪ (٧‬ﻣـﻦ أﻳـﺎم اﻟـﺪﻧﻴﺎ‬ ‫﴿ َ َاﻻ َﻟ ُ ْ ُ ْ ُ‬
‫اﻟﺤﻜﻢ﴾ اﻟﻘﻀﺎء اﻟﻨﺎﻓﺬ ﻓﻴﻬﻢ ﴿ َو ُ َﻮ اَ ْ َ ُع ْ ٰ ِ‬
‫واﻟﺒَ ْ ِ ﴾ أﻫﻮاﳍﻤﺎ)‪ (٨‬ﰲ أﺳﻔﺎرﻛﻢ ﺣﲔ)‪....... (٩‬‬ ‫ﻣﻦ ُ ُ ٰ‬
‫ﻇﻠﻤﺖِ اﻟْ َ َ ْ‬ ‫ﻣﻦ َ ْ ُ ْ‬
‫ﻳﻨﺠﻴﻜﻢ ْ‬ ‫ﻗﻞ﴾ ﻳﺎ ﳏﻤﺪ ﻷﻫﻞ ﻣﻜﺔ ﴿ َ ْ‬ ‫ﳊﺪﻳﺚ ﺑﺬﻟﻚ‪ْ ُ ﴿ .‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓ‪...‬ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﻭ‪‬ﻓﻖِ ﻋﺎﺩﺗِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻮﻓﹼﺎﻩ[ ﺃﻱ ﺑﺎﻹﻣﺎﻟﺔِ ﺍﳌﹶﺤ‪ ‬‬
‫ﻀﺔِ ﻭﻫﻲ ﻣﺎ ﻛﺎﻧﺖ ﻟﻠﻜﺴﺮ ﺃﹶﻗﺮ‪‬ﺏ‪ ‬ﻭﻫﻮ ﺇﻣ‪‬ﺎ ﻣﺎﺽٍ ﻭﺣ‪‬ﺬﻓﹶﺖِ ﺍﻟﺘﺎﺀُ ﻷﻧﻪ ﻣ‪‬ﺠ‪‬ﺎﺯِﻱ‪ ‬ﺍﻟﺘﺄﻧﻴـﺚِ ﺃﻭ ﻣـﻀﺎﺭﻉ‪‬‬ ‫)‪(٢‬‬
‫ﻭﻳﻜﻮﻥ ﻓﻴﻪ ﺣﺬﻑ‪ ‬ﺇِﺣﺪ‪‬ﻯ ﺍﻟﺘﺎﺋﹶﲔ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺗ‪‬ﻮ‪ ‬ﱠﻓﺘ‪‬ﻪ‪ ‬ﺭ‪‬ﺳ‪‬ﻠﹸﻨ‪‬ﺎ﴾[ ﻳﻌﲏ ﺃﻋﻮﺍﻥﹸ ﻣ‪‬ﻠﹶﻚِ ﺍﳌﻮﺕِ ﺍﳌﹸﻮ‪‬ﻛﱠﻠِﲔ ﺑِﻘﹶﺒﺾِ ﺃﺭﻭﺍﺡِ ﺍﻟﺒﺸﺮ‪ .‬ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻗﺎﻝ ﺍﷲُ ﺗﻌـﺎﱃ ﰲ ﺁﻳـﺔٍ ﺃﹸﺧـﺮٰﻯ ﴿ﺍﷲُ‬ ‫)‪(٣‬‬
‫ﺑﻜﻢ﴾ ]ﺍﱂ ﺍﻟﺴﺠﺪﺓ‪ [١١:‬ﻭﻗﺎﻝ ﻫﻨـﺎ‬ ‫اﻟﺬي ُو َﻞ ِ ُ ْ‬ ‫َﻚ َ ْ ِ‬
‫اﻟﻤﻮت ِ ْ‬ ‫ُﻞ َ َ َ ُ ْ‬
‫ﻳﺘﻮﻓﻜﻢ َﻣﻠ ُ‬ ‫ﻳ‪‬ﺘ‪‬ﻮ‪‬ﻓﱠﻰ ﺍﻷَﻧ‪‬ﻔﹸﺲ‪ ‬ﺣِﲔ‪ ‬ﻣ‪‬ﻮ‪‬ﺗِﻬﺎ﴾ ]ﺍﻟﺰ‪‬ﻣ‪‬ﺮ‪ [٤٢:‬ﻭﻗﺎﻝ ﰲ ﺁﻳﺔٍ ﺃﹸﺧﺮٰﻯ ﴿ﻗ ْ‬
‫﴿ﺗ‪‬ﻮ‪‬ﻓﱠﺘ‪‬ﻪ‪ ‬ﺭ‪ ‬ﺳﻠﹸﻨ‪‬ﺎ﴾ ﻓﻜﻴﻒ ﺍﳉﹶﻤﻊ‪ ‬ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺎﺕِ؟ ﻗﻠﺖ‪ ‬ﻭﺟﻪ‪ ‬ﺍﳉﻤﻊِ ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺎﺕِ ﺃﻥﹼ ﺍﳌﹸﺘ‪‬ﻮ‪‬ﻓﱢﻲ‪ ‬ﰲ ﺍﳊﻘﻴﻘـﺔِ ﻫـﻮ ﺍﷲُ ﺗﻌـﺎﱃ ﻓـﺈﺫﺍ‬
‫ﺣ‪‬ﻀ‪‬ﺮ‪ ‬ﺃﹶﺟ‪‬ﻞﹸ ﺍﻟﻌﺒﺪِ ﺃﹶﻣ‪‬ﺮ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﻣ‪‬ﻠﹶﻚ‪ ‬ﺍﳌﹶﻮ‪‬ﺕِ ﺑِﻘﹶﺒﺾِ ﺭ‪‬ﻭﺣِﻪ‪ ،‬ﻭﻟِﻤ‪‬ﻠﹶﻚِ ﺍﳌﹶﻮﺕِ ﺃﻋﻮﺍ ﹲﻥ ﻣ‪‬ﻦ ﺍﳌﹶﻼﺋﻜﺔِ ﻓﻴ‪‬ﺄﹾﻣ‪‬ﺮ‪‬ﻫﻢ ﺑِﻨ‪‬ـﺰﻉِ ﺭ‪‬ﻭﺡِ ﺫﻟـﻚ ﺍﻟﻌﺒـﺪِ‬
‫ﻣِﻦ ﺟ‪‬ﺴﺪِﻩ ﻓﺈﺫﺍ ﻭ‪‬ﺻﻠﹶﺖ‪ ‬ﺇﱃ ﺍﻟﹾﺤ‪‬ﻠﹾﻘﹸﻮﻡِ ﺗ‪‬ﻮ‪‬ﻟﹼﻰ ﻗﹶﺒ‪‬ﻀ‪‬ﻬﺎ ﻣ‪‬ﻠﹶﻚ‪ ‬ﺍﳌﻮﺕِ ﻧ‪‬ﻔﺴ‪‬ﻪ‪ ،‬ﻓﺤ‪‬ﺼ‪‬ﻞﹶ ﺍﳉﹶﻤﻊ‪ ‬ﺑـﲔ ﺍﻵﻳـﺎﺕِ‪ .‬ﻭﺍﻋﻠﹶـﻢ ﺃﻥﹼ ﺍﻟـﺪﻧﻴﺎ ﻛﹸﻠﱠﻬـﺎ ﺑ‪‬ـﲔ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺭ‪‬ﻛﹾﺒ‪‬ﺘ‪‬ﻲ‪ ‬ﻣ‪‬ﻠﹶﻚِ ﺍﳌﹶﻮﺕِ ﻭﺟ‪‬ﻤﻴﻊ‪ ‬ﺍﳋﹶﻼﺋﻖ ﺑﲔ ﻋ‪‬ﻴ‪‬ﻨ‪‬ﻴ‪‬ﻪ‪ ،‬ﻭﻳ‪‬ﺪ‪‬ﺍﻩ ﻳ‪‬ﺒﻠﹸﻐﺎﻥِ ﺍﳌﹶﺸﺮِﻕ‪ ‬ﻭﺍﳌﹶﻐﺮِﺏ‪ ‬ﻭﻛﻞﱡ ﻣ‪‬ﻦ ﻧ‪‬ﻔِﺪ‪ ‬ﺃﹶﺟ‪‬ﻠﹸﻪ ﻳ‪‬ﻌﺮِﻓﹸﻪ ﺑِﺴ‪‬ﻘﹸﻮﻁِ ﺻ‪‬ـﺤﻴﻔﺔٍ ﻣ‪‬ـﻦ‬
‫ﺗ‪‬ﺤﺖِ ﺍﻟﻌﺮﺵِ‪ ،‬ﻋﻠﻴﻬﺎ ﺍﲰ‪‬ﻪ‪ ،‬ﻓﻌﻨﺪ ﺫﻟﻚ ﻳ‪‬ﺒﻌ‪‬ﺚﹸ ﺃﻋﻮﺍﻧ‪‬ﻪ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﻭﻳ‪‬ﺘ‪‬ﺼﺮ‪‬ﻓﹸﻮﻥ ﺑِﺤ‪‬ﺴ‪‬ﺐِ ﺫﹶﻟﻚ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﻛﺮﺧﻲ(‬
‫ﺼﺮ‪‬ﻭﻥ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻔﺮﻳﻂﹶ ﲟﻌﲎ ﺍﻟﺘﻘﺼﲑ ﻓﻴﻤﺎ ﻗﹶﺪ‪‬ﺭ‪ ‬ﻋﻠﻰ ﻓِﻌﻠِﻪ‪) .‬ﺍﻟﺸ‪‬ﻬﺎﺏ ﺑِﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻘﹶ ‪‬‬ ‫)‪(٤‬‬
‫أن ا ﻜٰ ِ ِ ْﻳـ َﻦ ﻻ‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺎﻟِﻜﹸﻬ‪‬ﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳉﻮﺍﺏ ﻋﻤ‪‬ﺎ ﻳﻘﺎﻝ‪ :‬ﺍﻵﻳﺔﹸ ﰲ ﺍﳌﺆﻣِﻨﲔ ﻭﺍﻟﻜﺎﻓِﺮﻳﻦ ﲨﻴﻌﺎﹰ ﻭﻗـﺪ ﻗـﺎﻝ ﰲ ﺁﻳـﺔٍ ﺃﹸﺧـﺮٰﻯ ﴿َو َ ّ‬ ‫)‪(٥‬‬
‫َﻣﻮ ٰ َﻟ ُْﻢ﴾ ]ﳏﻤ‪‬ﺪ‪ [١١:‬ﻓﻜﻴﻒ ﺍﳉﹶﻤﻊ‪ ‬ﺑﻴﻨﻬﻤﺎ؟ ﻭﺣﺎﺻـﻞﹸ ﺍﳉـﻮﺍﺏ ﺃﻥﹼ ﺍﳌـﺮﺍﺩ ﺑـﺎﳌﹶﻮﱃ ﻫﻨـﺎ ﺍﳌﺎﻟـﻚ‪ ‬ﺃﻭ ﺍﳋـﺎﻟﻖ‪ ‬ﺃﻭ ﺍﳌﻌﺒـﻮﺩ‪ ‬ﻭﺛﹶـﻢ‪‬‬
‫ﺍﻟﻨﺎﺻﺮ‪ ‬ﻓﻼ ﻣ‪‬ﻨﺎﻓﺎﺓﹶ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺤﺎﺳِﺐ‪ ‬ﺍﳋﹶﻠﹾﻖ‪ ‬ﻛﹸ ﱠﻠﻬ‪‬ﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺤﺎﺳ‪‬ﺒﺔﹶ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊـﻖ‪ ‬ﻻ ﻋﻠـﻰ ﺍﳌﹶﺠـﺎﺯِ ﻷﻥﹼ ﺣ‪‬ﻤـﻞ‬ ‫)‪(٦‬‬
‫ﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺍﻟﻨﺼﻮﺹِ ﻋﻠﻰ ﻇﺎﻫﺮِﻫﺎ ﻭﺍﺟﺐ ﻣﺎ ﻟﹶﻢ ﻳ‪‬ﺼﺮِﻑ ﻋﻨﻬﺎ ﺻ‪‬ﺎﺭِ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﻗﹶﺪﺭِ ﻧِﺼﻒِ ﻧ‪‬ﻬﺎﺭٍ‪..‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳ‪‬ﺮﻋﺔ ﺍﳌﹸﺤﺎﺳ‪‬ﺒﺔ‪)) ،‬ﺭﻭﻱ ﺃﻧﻪ ﺗﻌﺎﱃ ﳛﺎﺳـﺐ ﺍﻟﻜـﻞ ﰲ ﻣﻘـﺪﺍﺭ ﺣﻠـﺐ ﺷـﺎﺓ((‬ ‫)‪(٧‬‬
‫ﻭ))ﺭﻭﻱ ﺃﻧﻪ ﰲ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻣِﻦ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻟِﻴﺘ‪‬ﺼِﻞﹶ ﺃﻭﻟﻴﺎﺀُ ﺍﷲ ﻣ‪‬ﻊ‪ ‬ﺍﳊﹸﻮﺭِ ﺍﻟﻌِـﲔ ﻭﻳ‪‬ﻘﺘـﺮِﻥﹶ ﺃﻋـﺪﺍﺀُ ﺍﷲ ﻣ‪‬ـﻊ‪ ‬ﺍﻟـﺸﻴﺎﻃﲔ((‪ ،‬ﻭﻟﹶﻌـﻞﹼ ﻭ‪‬ﺟـﻪ‪‬‬
‫ﺍﻟﺘﻄﺒﻴﻖِ ﺃﻧﻪ ﻋﻠﻰ ﻗﹶﺪﺭِ ﺃﻋﻤﺎﻟِﻬﻢ ﻭﺇﺧﻼﺻِﻬﻢ‪ ،‬ﻓﹶﺎﻓﹾﻬ‪‬ﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻫﻮﺍﻟِﻬﻤﺎ[ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻈﻠﻤﺎﺕِ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻷﻫﻮﺍﻝ ﻭﺍﻟﺸﺪﺍﺋﺪ ﺍﻟﱵ ﺗ‪‬ﺤﺼﻞ ﰲ ﺍﻟﺒ‪‬ﺮ‪ ‬ﻭﺍﻟﺒﺤﺮ‪ ،‬ﻭﻣـﺎ ﻣ‪‬ـﺸﻰ ﻋﻠﻴـﻪ ﺍﳌﻔـﺴ‪‬ﺮ‪ ‬ﺃﰎﱡ‬ ‫)‪(٨‬‬
‫ﻟِﺸ‪‬ﻤﻮﻟِﻬﺎ ﻟﻠﺤﻘﻴﻘﺔ ﻭﻏﲑِﻫﺎ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﺗﺪﻋﻮﻥ¼ ﺣﺎﻝ‪ ،‬ﻓﻠﺬﺍ ﱂ ﻳﻌﻄﻒ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬

‫‪128‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫اﻧﺠ َﻨﺎ¼ أي اﷲ‬ ‫ْﻴﺔۚ﴾ ﺳﺮا‪ ،‬ﺗﻘﻮﻟﻮن ﴿ َﻟ ِ ْﻦ﴾ﻻم ﻗﺴﻢ ﴿ َ ْ َ‬
‫أﻧﺠ ْ َ َﻨﺎ﴾وﰲ ﻗﺮاءة ½ َ ْ ٰ‬ ‫ﺗﺪﻋﻮﻧ َ ٗ َ َ ًﻋﺎ﴾ﻋﻼ ﻧﻴﺔ﴿و ُﺧﻔ َ ً‬
‫﴿َ ْ ُْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫اﷲ ُ َ ْ ُ ْ‬
‫ﻳﻨﺠـﻴﻜﻢ﴾ ﺑـﺎﻟﺘﺨﻔﻴﻒ‬ ‫ﻗﻞ﴾ ﳍـﻢ ﴿ ُ‬ ‫ﻳﻦ ﴿‪ ﴾﴾۶۳‬اﳌﺆﻣﻨﲔ ﴿ ُ ِ‬ ‫ﺬہ﴾ اﻟﻈﻠﻤﺎت واﻟﺸﺪاﺋﺪ ﴿ َ َ ُ ْ َ‬
‫ﻟﻨﻜﻮﻧﻦ ِ َ‬
‫ﻣﻦ اﻟﺸ ِ ِ ْ َ‬ ‫ﻣﻦ ٰ ِ ٖ‬‫﴿ِ ْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫? ﺃﻱ ﺍﻟﻈﻠﻤﺎﺕ‪١٢.‬ﲨﻞ‬
‫ﻣﻦ‬ ‫ﻳﺒﻌﺚ َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ َ َ ً‬
‫ﻋﺬاﺑﺎ ْ‬ ‫ان ْ َ َ‬ ‫ﻗﻞ ُ َﻮ ْ َ ِ ُ‬
‫اﻟﻘﺎدر َﻋ َ ْ‬ ‫وﻣﻦ ُﻞ َ ْ ٍب﴾ ﻏﻢ ﺳﻮاﻫﺎ ﴿ ُﺛﻢ اَ ُ ْ ِ ُ ْ َ‬
‫ﻛﻮن ﴿‪ ﴾﴾۶۴‬ﺑﻪ ﴿ ُ ْ‬ ‫ﻣﻨ َ ﺎ َ ِ ْ‬
‫واﻟﺘﺸﺪﻳﺪ ﴿ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﺷـﻴﻌﺎ﴾ ﻓﺮﻗـﺎ‬
‫ﻜﻢ﴾ ﳜﻠﻄﻜـﻢ ﴿ ِ َ ً‬ ‫ﻳﻠﺒـﺴ ُ ْ‬ ‫ﺗﺤﺖِ َ ْ ُ ِ ُ ْ‬
‫ارﺟﻠﻜـﻢ﴾ ﻛﺎﳋـﺴﻒ ﴿ َ ْاو َ ْ ِ َ‬ ‫َْ ُِْ‬
‫ﻓﻮﻗﻜﻢ﴾ ﻣﻦ اﻟﺴﻤﺎء ﻛﺎﳊﺠﺎرة واﻟﺼﻴﺤﺔ ﴿ َ ْاو ِ ْ‬
‫ﻣﻦ َ ْ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬

‫ﻌﺾؕ﴾ ﺑﺎﻟﻘﺘﺎل‪ ،‬ﻗﺎل ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﳌﺎ ﻧﺰﻟﺖ)‪)):(٩‬ﻫﺬا أﻫﻮن وأﻳﺴﺮ ((‬ ‫ﺑﺎس َ ْ ٍ‬ ‫ﻳﺬﻳﻖ َ ْ َ ُ ْ‬
‫ﻌﻀﻜﻢ َ ْ َ‬ ‫ﳐﺘﻠﻔﺔ اﻷﻫﻮاء ﴿و ُ ِ ْ َ‬
‫? ﻗﺎﻝ‪ ? ١٢.‬ﺑﺬﺍﺗﻚ‪١٢.‬‬
‫وﳌـﺎ ﻧـﺰل ﻣــﺎ ﻗﺒﻠـﻪ )) أﻋـﻮذ ﺑﻮﺟﻬـﻚ (( رواه اﻟﺒﺨــﺎري‪ ،‬وروى ﻣـﺴﻠﻢ ﺣـﺪﻳﺚ )) ﺳــﺄﻟﺖ رﰊ أﻻ ﳚﻌـﻞ ﺑــﺄس أﻣـﱵ ﺑﻴــﻨﻬﻢ‬
‫ﻓﻤﻨﻌﻨﻴﻬﺎ((‪............................................................................................ ،‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺗﻘﻮﻟﻮﻥ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻷﻥﹼ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ﴿ﺗﺪﻋﻮﻧﻪ﴾ ﻟﻠﻐ‪‬ﻴﺒﺔ ﻓﻼ ﻣﻌﲎ ﻟﻠﺨﻄﺎﺏ ﰲ ﻗﻮﻟﻪ ﴿ﺃﹶﻧ‪‬ﺠ‪‬ﻴ‪‬ﺘ‪‬ﻨ‪‬ﺎ﴾ ﺇﻻﹼ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻻﻡ‪ ‬ﻗﹶﺴ‪‬ﻢٍ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﻻﻡ ﴿ﻟﺌﻦ﴾ ﻫﻲ ﺍﻟﻼﻡ‪ ‬ﺍﳌﹸﻮ‪‬ﻃﱢﺌﹶﺔﹸ ﻟِﻠﻘﹶﺴ‪‬ﻢِ ﺍﶈﺬﻭﻑِ‪ ،‬ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﻭﺍﷲِ ﻟﹶﺌِﻦ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻈﻠﻤﺎﺕِ ﻭﺍﻟﺸﺪﺍﺋﺪِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻭﻗﺪ ﻋ‪‬ﻠﻢ ﻣﻨﻪ ﺿِﻤ‪‬ﻨﺎﹰ ﻭﺟﻪ‪ ‬ﺗﺄﻧﻴﺚِ ﺍﺳﻢِ ﺍﻹﺷﺎﺭﺓِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺆﻣﻨﲔ[ ﺃﹶﺧ‪‬ﺬﹶﻩ ﻣِﻦ ﻗﻮﻟِﻪ ﺑﻌﺪ‪‬ﻩ ﴿ﺛﹸﻢ‪ ‬ﺃﹶﻧﺘ‪‬ﻢ ﺗ‪‬ﺸﺮِﻛﹸﻮﻥ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺨﻔﻴﻒ ﻭﺍﻟﺘﺸﺪﻳﺪ[ ﺃﹶﻱ ﻗﹶﺮ‪‬ﺃﹶ ﺑِﻜﹸﻞﱟ ﻣﻨﻬﻤﺎ ﻣ‪‬ﻦ ﻗﹶﺮ‪‬ﺃﹶ ﴿ﺃﹶﻧ‪‬ﺠ‪‬ﻴ‪‬ﺘ‪‬ﻨ‪‬ﺎ﴾ ﺑِﺘ‪‬ﺎﺀِ ﺍﳋِﻄﺎﺏِ ﺃﹶﻱ ﻣ‪‬ﻦ ﻗﹶـﺮ‪‬ﺃﹶ ﺑِﺘ‪‬ـﺎﺀِ ﺍﳋِﻄـﺎﺏِ ﺍﻓﺘ‪‬ـﺮ‪‬ﻕ‪ ‬ﻓِـﺮ‪‬ﻗﹶﺘ‪‬ﻴ‪‬ﻦِ ﰲ‬ ‫)‪(٥‬‬
‫اﻧﺠ َﻨﺎ﴾ ﺑﺪﻭﻥِ ﺗﺎﺀٍ ﻓﻴ‪‬ﻘﺮ‪‬ﺃﹸ ﴿ﻳ‪‬ﻨ‪‬ﺠ‪‬ﻴ‪‬ﻜﹸﻢ﴾ ﺑﺎﻟﺘﺸﺪﻳﺪِ ﻻ ﻏﲑ‪ ،‬ﻓﻤﺠﻤﻮﻉ‪ ‬ﺍﻟﻘِﺮﺍﺁﺕِ ﺛﹶﻼﺛﺔﹲ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫﴿ﻳ‪‬ﻨﺠﻴ‪‬ﻜﹸﻢ﴾ ﻭﺃﻣ‪‬ﺎ ﻣ‪‬ﻦ ﻗﹶﺮﺃﹶ ﴿ َ ْ ٰ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹸﻞ ﻫ‪‬ﻮ‪ ‬ﺍﻟﻘﹶﺎﺩِﺭ‪ [﴾‬ﺍﻵﻳﺔ‪ ،‬ﺃﺧﺮﺝ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ﻣﻦ ﻃﺮﻳﻖ ﺃﹶﺑِﻲ ﺍﻟﻌﺎﻟﻴﺔ ﻋﻦ ﺃﹸﰊ‪ ‬ﺑﻦ ﻛﻌﺐ ﰲ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﻗـﺎﻝ‪ :‬ﻫـﻦ‪ ‬ﺃﹶﺭﺑـ ‪‬ﻊ‬ ‫)‪(٦‬‬
‫ﻭﻛﻠﱡﻬﻦ ﻋﺬﺍﺏ ﻭﻛﻠﱡﻬﻦ ﻭﺍﻗﻊ ﻻ ﻣ‪‬ﺤﺎﻟﺔ‪ .‬ﻓﻤ‪‬ﻀﺖِ ﺍﺛﹾﻨ‪‬ﺘﺎﻥِ ﺑﻌﺪ‪ ‬ﻭ‪‬ﻓﺎﺓِ ﺭﺳﻮﻝِ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﲞ‪‬ﻤﺲٍ ﻭﻋﺸﺮِﻳﻦ ﺳ‪‬ﻨ‪‬ﺔﹰ ﻓﺄﹸﻟﺒِﺴ‪‬ﻮﺍ ﺷِﻴ‪‬ﻌﺎﹰ‬
‫ﻭﺫﹶﺍﻕ‪ ‬ﺑﻌﻀ‪‬ﻬﻢ ﺑﺄﺱ‪ ‬ﺑﻌﺾٍ‪ ،‬ﻭﺑ‪‬ﻘِﻴ‪‬ﺖِ ﺍﺛﹾﻨ‪‬ﺘ‪‬ﺎﻥِ ﻭﺍﻗِﻌ‪‬ﺘﺎﻥ ﻻ ﻣ‪‬ﺤﺎﻟﺔ؛ ﺍﳋﺴﻒ‪ ‬ﻭﺍﻟﺮﺟﻢ‪ .‬ﺇﺳﻨﺎﺩ‪‬ﻩ ﺻﺤﻴﺢ ﻟﻜﻦ ﻗﻮﻟﹸﻪ ½ﻓﻤ‪‬ﻀ‪‬ﺖ‪ ...‬ﺇﱁ¼ ﻛﺄﻧ‪‬ﻪ ﻣِﻦ‬
‫ﻛﻼﻡ ﺃﹶﺑِﻲ ﺍﻟﻌﺎﻟﻴﺔ ﻓﺈﻥﹼ ﺃﹸﺑ‪‬ﻴ‪‬ﺎ ﱂ ﻳ‪‬ﺘﺄﺧ‪‬ﺮ ﺇﱃ ﺯ‪‬ﻣ‪‬ﻦ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻓﻔﻲ ﺍﻵﻳﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳋﺴﻒ ﺍﻟﺬﻱ ﻫﻮ ﺃﹶ ‪‬ﺣﺪ‪ ‬ﺃﹶﺷﺮﺍﻁِ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻌ‪‬ﺸ‪‬ﺮ‪‬ﺓِ‪ ،‬ﻭﻋﻦ ﺍﺑـﻦ‬
‫ﻋﺒﺎﺱ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻋ‪‬ﺬﹶﺍﺑﺎﹰ ﻣ‪‬ﻦ ﻓﹶﻮﻗِﻜﹸﻢ﴾‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺋﻤ‪‬ﺔ ﺍﻟﺴﻮﺀ‪﴿ ،‬ﺃﻭ ﻣِﻦ ﺗ‪‬ﺤﺖِ ﺃﹶﺭﺟ‪‬ﻠِﻜﹸﻢ﴾ ﻗﺎﻝ‪ :‬ﺧ‪‬ﺪ‪‬ﺍﻡ ﺍﻟﺴﻮﺀ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﳊﺠﺎﺭﺓ[ ﺃﻱ ﺍﻟﱵ ﻧ‪‬ﺰﻟﺖ ﻋﻠﻰ ﺃﺻﺤﺎﺏ ﺍﻟﻔِﻴﻞ‪ ،‬ﻭﺍﻟﺼ‪‬ﻴﺤﺔِ ﺃﻱ ﺍﻟـﺼﺮﺧﺔ ﺃﻱ ﺻـﺮﺧﺔ ﺟﱪﻳـﻞ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺍﻟـﱵ‬ ‫)‪(٧‬‬
‫ﺻﺮﺧﻬﺎ ﻋﻠﻰ ﲦﻮﺩ‪ ‬ﻗﻮﻡِ ﺻﺎﱀٍ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺘﻬﻠﻜﻮﺍ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺨﻠِﻄﹶﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺍﻟﻠﱠﺒ‪‬ﺲِ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﲟﻌﲎ ﺍﳋﻠﻂ ﻭﻓِﻌﻠﹸﻪ ½ﻟﹶﺒ‪‬ﺲ‪ ‬ﻳ‪‬ﻠﹾﺒِﺲ‪ ¼‬ﻣﻦ ﺑﺎﺏِ ½ﺿ‪‬ﺮ‪‬ﺏ‪ ‬ﻳ‪‬ﻀﺮِﺏ‪ ¼‬ﻻ ﻣِﻦ ﺍﻟﻠﱡﺒ‪‬ﺲِ‬ ‫)‪(٨‬‬
‫ﺑﻀﻢ‪ ‬ﺍﻟﻼﻡ ﻭﻓِﻌ‪‬ﻠﹸﻪ ½ﻋ‪‬ﻠِﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﹶﻢ‪ ،¼‬ﻓﻘﻴﻞ ﺍﳌﺮﺍﺩ ﻳ‪‬ﺨﻠِﻂﹶ ﺃﹶﻣﺮ‪‬ﻛﻢ ﻋﻠﻴﻜﻢ ﻓﻔﻲ ﺍﻟﻜـﻼﻡ ﻣﻘـﺪ‪‬ﺭ‪ ،‬ﻭﺧﻠـﻂﹸ ﺃﻣـﺮِﻫﻢ ﻋﻠـﻴﻬﻢ ﲜ‪‬ﻌﻠـﻬﻢ ﳐﺘــﻠِﻔِﻲ‬
‫ﺍﻷﻫﻮﺍﺀِ‪ ،‬ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ‪ ‬ﺍﺧﺘﻼﻁﹸ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻘﺘﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﺑﺒﻌﺾ‪) .‬ﺍﻟﺸ‪‬ﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﹶﻤ‪‬ﺎ ﻧ‪‬ﺰﻟﺖ[ ﺃﻱ ﺁﻳﺔﹸ ﴿ﻳ‪‬ﻠﺒِﺴ‪‬ﻜﹸﻢ ﺷِﻴ‪‬ﻌ‪‬ﺎ ﻭﻳ‪‬ﺬِﻳﻖ‪ ‬ﺑ‪‬ﻌﻀ‪‬ﻜﻢ ﺑ‪‬ﺄﺱ‪ ‬ﺑ‪‬ﻌﺾٍ﴾‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺃﹶﻫ‪‬ﻮ‪‬ﻥﹸ ﻭﺃﹶﻳﺴ‪‬ﺮ‪ ¼‬ﺃﻱ ﳑﺎ ﻗﹶﺒﻠﹶﻪ‪ ،‬ﻭﳌﹼﺎ ﻧ‪‬ـﺰﻝ ﻣـﺎ ﻗﺒﻠﹶـﻪ‬ ‫)‪(٩‬‬
‫ﺃﻱ ﻗﻮﻟﹸﻪ ﴿ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﺒﻌ‪‬ﺚﹶ ﻋﻠﻴﻜﻢ‪ ﴾...‬ﺇﱁ‪) .‬ﻛﺮﺧﻲ(‬

‫‪١٢٩‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬

‫ﻛﻴـﻒ ُـ َ ُف﴾ ﻧﺒـﲔ ﳍـﻢ ﴿ ْ ٰ ٰ‬

‫اﻻﻳـﺖِ ﴾‬ ‫ُﻧﻈـﺮ َ ْ َ‬
‫وﰲ ﺣﺪﻳﺚ )) ﳌـﺎ ﻧﺰﻟـﺖ ﻗـﺎل أﻣـﺎ إ‪‬ـﺎ ﻛﺎﺋﻨـﺔ وﻟـﻢ ﻳـﺄت ﺗﺄوﻳﻠﻬـﺎ ﺑﻌـﺪ (( ﴿ا ْ ُ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻗﻮﻣ َ َو‬ ‫ﻮن ﴿‪ ﴾﴾۶۵‬ﻳﻌﻠﻤﻮن أن ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﺑﺎﻃﻞ﴿ َ َ َ‬

‫وﻛﺬب ﺑ ِ ٖ ﴾ ﺑﺎﻟﻘﺮآن ﴿ َ ْ ُ‬ ‫اﻟﺪﻻﻻت ﻋ ﻗﺪرﺗﻨﺎ ﴿ َ َﻟﻌﻠ ُ ْﻢ َ ﻔ َْﻘ ُ ْ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﺍﳌﻐﺮﻭﺭﻳﻦ‪>١٢.‬‬ ‫ﺃﻱ ﺍﻷﻣﺮ ﺑﺘﺮﻙ ﻫﺆﻻﺀ‬

‫ﺑﻮﻛﻴﻞؕ﴿‪ ﴾﴾۶۶‬ﻓﺄﺟﺎزﻳﻜﻢ‪ ،‬إﳕﺎ أﻧﺎ ﻣﻨﺬر‪ ،‬وأﻣﺮﻛﻢ إﱃ اﷲ‪ ،‬وﻫﺬا ﻗﺒﻞ‬ ‫ﻟﺴﺖ َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ ِ َ ِ ْ ٍ‬ ‫ُ َﻮ ْاﻟ َﺤﻖؕ﴾ اﻟﺼﺪق ﴿ ُ ْ‬
‫ﻗﻞ﴾ ﳍﻢ ﴿ ْ ُ‬ ‫)‪(٥‬‬

‫? ﺃﻱ ﻣﻦ ﺍﻟﻜﻞﹼ‪١٢.‬ﲨﺎﻟﲔ‬
‫َﻤﻮن﴿‪ ﴾﴾۶۷‬ﺪﻳﺪ‬ ‫ﻣﺴﺘ َ ﴾ وﻗﺖ ﻳﻘﻊ ﻓﻴﻪ وﻳﺴﺘﻘﺮ‪ ،‬وﻣﻨﻪ ﻋﺬاﺑﻜﻢ ﴿ َ ْ َ‬
‫وﺳﻮف َ ْﻌﻠ ُ ْ َ‬ ‫اﻷﻣﺮ ﺑﺎﻟﻘﺘﺎل ‪﴿ .‬ﻟ ِ ُﻞ َ َﻧﺒﺎ ٍ﴾ ﺧﱪ ﴿ ْ َ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ُﻮﺿﻮا ِ ْ‬ ‫ﻳﻦ ﻳَﺨ ْ ُ ْ َ‬

‫ُﻮﺿﻮن ﻳ ٰ َِﻨﺎ﴾ اﻟﻘﺮآن ﺑﺎﻻﺳﺘﻬﺰاء ﴿ َ َﻓﺎ ْ ِ ْض َﻋﻨْ ُ ْﻢ﴾ وﻻ ﲡﺎﻟﺴﻬﻢ ﴿ َﺣ ﻳَﺨ ْ ُ ْ‬ ‫اﻟﺬ ْ َ‬ ‫ﳍﻢ‪َ ِ َ ﴿ .‬‬
‫واذا َر َ ْ َ‬
‫اﻳﺖ ِ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺃﹶﻣ‪‬ﺎ ﺇ‪‬ﺎ[ ½ﺃﹶﻣ‪‬ﺎ¼ ﺃﺩﺍﺓﹸ ﺍﺳﺘﻔﺘﺎﺡٍ ﻭ½ﺇ‪‬ﺎ¼ ﺑﻜﺴﺮ ﺍﳍﻤﺰﺓ‪ ،‬ﻭﺍﻟﻀﻤﲑ‪ ‬ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺑﻌﺔ؛ ﻋـﺬﺍﺑﺎﹰ ﻣـﻦ ﻓـﻮﻗﻜﻢ‪ ،‬ﻭﻋـﺬﺍﺑﺎﹰ‬ ‫)‪(١‬‬
‫ﻣﻦ ﲢﺖ ﺃﺭﺟ‪‬ﻠِﻜﻢ‪ ،‬ﻭﺗﻔﺮﻳﻘﹸﻜﻢ ﺷِﻴ‪‬ﻌﺎﹰ‪ ،‬ﻭﻧﺼﺐ‪ ‬ﺍﻟﻘﺘﺎﻝ ﺑﻴﻨ‪‬ﻜﻢ‪ .‬ﻓﻬﺬﻩ ﺍﻷﺭﺑﻌﺔﹸ ﻛﺎﺋﻨﺔ ﻗﺒﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻜﻦ ﺍﻷﺧﲑﺍﻥ ﻗﺪ ﻭﻗﻌﺎ ﻣـﻦ ﻣﻨـﺬ‬
‫ﻋﺼﺮ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ‪ ،‬ﻭﺍﻷﻭ‪‬ﻻﻥ ﺗ‪‬ﻔﻀ‪‬ﻞﹶ ﺍﷲُ ﺗﻌﺎﱃ ﺑﺘﺄﺧﲑِ ﻭ‪‬ﻗﻮﻋِﻬﻤﺎ ﺇﱃ ﻗﺮﺏِ ﻗﻴﺎﻡِ ﺍﻟﺴ‪‬ﺎﻋﺔ‪ ،‬ﻫﻜﺬﺍ ﻭ‪‬ﺭ‪ ‬ﺩ‪ ،‬ﻭﻟﻜﻦ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀُ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﻷﺧﲑﺍﻥ ﻳ‪‬ﻘﻌﺎﻥِ ﻗﺮﺏ‪ ‬ﻗﻴﺎﻡِ ﺍﻟﺴﺎﻋﺔ ﻟﻜﻦ‪ ‬ﺍﻟﻌﺬﺍﺏ ‪‬ﻤﺎ ﻟﻴﺲ ﻋﺎﻣ‪‬ﺎ ﻛﻤﺎ ﻭﻗﻊ ﰲ ﺍﻷﻣﻢ ﺍﳌﺎﺿﻴﺔ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻟﹶﻢ ﻳ‪‬ﺄﺕِ ﺗ‪‬ﺄﻭﻳﻠﹸﻬﺎ ﺑ‪‬ﻌﺪ‪ [‬ﺃﻱ )ﺗﺄﻭﻳﻞﹸ( ﺍﻵﻳﺔِ ﺃﻭ ﺍﻷﻣﻮﺭِ ﺍﻷﺭﺑﻌﺔ ﺃﻱ ﺻﺮﻓﹸﻬﺎ ﻋﻦ ﻇﺎﻫﺮﻫﺎ ﺑـﻞ ﻫـﻲ ﺑﺎﻗﻴـﺔ ﻋﻠـﻰ ﻇﺎﻫﺮﻫـﺎ‪ ،‬ﻭﻗﻮﻟـﻪ‬ ‫)‪(٢‬‬
‫½ﺑ‪‬ﻌﺪ‪ ¼‬ﺃﻱ ﺑﻌﺪ‪ ‬ﻧﺰﻭﻟِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺪﻻﻻﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺪﻻﺋﻞﹸ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻘﺮﺁﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻀﻤﲑ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﺃﺣﺪ ﺃﻗﻮﺍﻝ ﻭﻫﻮ ﺃﻗﺮ‪‬ﺎ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﻀﻤﲑ ﻋﺎﺋﺪ ﻋﻠـﻰ ﺍﻟﻌـﺬﺍﺏ‪ ،‬ﻭﻗﻴـﻞ‬ ‫)‪(٤‬‬
‫ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭﻗﻴﻞ ﻋﻠﻰ ﺍﻟﻨﱯ ﻭﻫﻮ ﺑﻌﻴﺪ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺼﺪﻕ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻻﲢﺎﺩ ﺑﲔ ﺍﳊ ‪‬ﻖ ﻭﺍﻟـﺼﺪﻕ‪ ،‬ﻭ ﻗﻴـﻞ ﺍﳊـﻖ‪ ‬ﻳ‪‬ﻄﻠﹶـ ‪‬ﻖ ﻋﻠـﻰ ﺍﻷﻗـﻮﺍﻝ ﻭﺍﻟﻌﻘﺎﺋـﺪ ﻭﺍﻷﺩﻳـﺎﻥ ﻭﺍﳌـﺬﺍﻫﺐ‬ ‫)‪(٥‬‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺍﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭ ﻳﻘﺎﺑﻠﻪ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭ ﺃﻣﺎ ﺍﻟﺼﺪﻕ ﻓﻘﺪ ﺷ‪‬ﺎﻉ‪ ‬ﰲ ﺍﻷﻗﻮﺍﻝ ﺧﺎﺻ‪‬ﺔﹰ ﻭ ﻳ‪‬ﻘﺎﺑﻠﻪ ﺍﻟ ﹶﻜﺬِﺏ‪ ،‬ﻭﻗﻴﻞ ﺑﺎﻟﻔﺮﻕ ﺍﻻﻋﺘﺒـﺎﺭﻱ‬
‫ﺑﺄﻥﹼ ﺍﳌﻄﺎﺑﻘﺔ ﺗ‪‬ﻌﺘﺒ‪‬ﺮ‪ ‬ﰲ ﺍﳊﻖ‪ ‬ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻮﺍﻗﻊ ﻭﰲ ﺍﻟﺼﺪﻕ ﻣﻦ ﺟﺎﻧﺐ ﺍﳊﻜﻢ‪ ،‬ﻛﺬﺍ ﰲ "ﺷﺮﺡ ﺍﻟﻌﻘﺎﺋﺪ"‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ ﻗﹶﺒﻞﹶ ﺍﻷﻣﺮِ ﺑﺎﻟﻘﺘﺎﻝ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻣﻨﺴﻮﺥ ﺑﺂﻳﺎﺕ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﳌﻨﺎﺳﺐ ﻟﻠﻤﻔﺴﺮ ﺃﻥ ﻳﻘﻮﻝﹶ ½ﻓﺄﹸﻗﺎﺗِﻠﻜﻢ¼ ﺑ‪‬ﺪﻝﹶ ﻗﻮﻟِﻪ‬ ‫)‪(٦‬‬
‫ﺤ ﹶﻜﻤ‪‬ﺔﹲ ﻭﺍﳌﻌﲎ ﻟﹶﺴﺖ‪ ‬ﻣ‪‬ﺠﺎﺯِﻳﺎﹰ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻜﻢ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺃ‪‬ﺎ‬
‫½ﻓﺄﹸﺟﺎﺯِﻳﻜﻢ¼‪ ،‬ﻭﺍﳊﺎﺻﻞﹸ ﺃﻥﹼ ﰲ ﺍﻵﻳﺔ ﺗﻔﺴﲑ‪‬ﻳﻦ؛ ﺍﻷﻭ‪‬ﻝ ﺃﻥﹼ ﺍﻵﻳﺔﹶ ﻣ‪ ‬‬
‫ﻣﻨﺴﻮﺧﺔ ﻭﺍﳌﻌﲎ ﻟﺴﺖ‪ ‬ﻣﻘﺎﺗﻼ ﻟﻜﻢ ﺇﻥ ﺣ‪‬ﺼﻠﺖ‪ ‬ﻣﻨﻜﻢ ﺍﳌﺨﺎﻟﻔﺔﹸ‪ ،‬ﺇﺫﺍ ﻋﻠﻤﺖ‪ ‬ﺫﻟﻚ ﻓﺎﳌﻔﺴﺮ ﻟﻔﻖ ﺑﲔ ﺍﻟﺘﻔﺴﲑﻳﻦ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻗﺖ‪ ‬ﻳ‪‬ﻘﻊ‪ ‬ﻓﻴﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﴿ﻣﺴﺘﻘﺮ﴾ ﺍﺳﻢ‪ ‬ﺯﻣﺎﻥ‪ ،‬ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ﺃﻭ ﺍﺳﻢ‪ ‬ﻣﻜﺎﻥ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳ‪‬ﺨ‪‬ﻮﺿ‪‬ﻮﻥﹶ﴾[ ﺍﳋﻮﺽ‪ ‬ﰲ ﺍﻷﺻﻞ ﺍﻟﺪﺧﻮﻝﹸ ﰲ ﺍﳌـﺎﺀ ﻓﻴـﺴﺘﻌﺎﺭ‪ ‬ﻟﻠـﺸﺮﻭﻉِ ﻭﺍﻟـﺪﺧﻮﻝِ ﰲ ﺍﻟﻜـﻼﻡ‪ ،‬ﻓـﺸﺒ‪‬ﻪ ﺁﻳـﺎﺕ ﺍﷲ ﺑـﺎﻟﺒﺤﺮ‬ ‫)‪(٨‬‬
‫ﻭﻃﻮﻯ ﺫِﻛﺮ ﺍﳌﺸﺒﻪِ ﺑﻪ ﻭﺭﻣﺰ ﻟﻪ ﺑﺸﻲﺀ ﻣِﻦ ﻟﹶﻮﺍﺯِﻣِﻪ ﻭﻫﻮ ﺍﳋﻮﺽ‪ ،‬ﻓﺈﺛﺒﺎﺗ‪‬ﻪ ﲣﻴﻴﻞ‪ ،‬ﻭﺍﳉﺎﻣﻊ‪ ‬ﺑﻴﻨ‪‬ﻬﻤـﺎ ﺍﻟﺘﻌـﺮ‪‬ﺽ‪ ‬ﻟﻠـﻬﻼﻙ ﰲ ﻛـ ﱟﻞ‪ ،‬ﻓـﺈﻥﹼ‬
‫ﺽ ﻟﻠﻬﻼﻙ ﻓﻜﺬﻟﻚ ﺍﳌﺘﻌ ‪‬ﺮﺽ‪ ‬ﻟﻸﺑﺎﻃﻴﻞ ﰲ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﺍﳋﺎﺋﺾ‪ ‬ﻟﻠﺒﺤﺮ ﺍﻟﻐﺮﻳﻖِ ﻣ‪‬ﺘﻌﺮ‪ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻘﺮﺁﻥِ[ ﻓﺴ‪‬ﺮ ﺍﻵﻳﺎﺕ ﺑﺎﻟﻘﺮﺁﻥ ﻟﻐﻠﺒﺔ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻵﻳﺎﺕ ﻓﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ﻋﻨ ُ ْﻢ﴾[ ﻓﻴﻪ ﻭﺟﻮﺏ‪ ‬ﺍﺟﺘﻨﺎﺏِ ﳎﺎﻟﺲ ﺍﳌﹸﻠﺤِﺪﻳﻦ ﻭﺃﻫﻞِ ﺍﻟﻠﱠﻐ‪‬ﻮِ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻳﻦ َﻳﺨ ْ ُ ْ َ‬
‫ُﻮﺿﻮن ﻳ ٰ َِﻨﺎ ﻓَﺎَ ْ ِ ْض َ ْ‬ ‫اﻟﺬ ْ َ‬ ‫)‪ (١٠‬ﻗﻮﻟﻪ‪َ ﴿] :‬وا ِذَا َ َ ْ َ‬
‫راﻳﺖ ِ‬

‫‪١٣٠‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫? ﺃﻱ ﰲ ﻟﻔﻆ ½ﺇﻣ‪‬ﺎ¼‪١٢.‬‬
‫ــﺴ َ ﻨ َ ﴾)‪ (١‬ﺑــﺴﻜﻮن اﻟﻨــﻮن‬ ‫ــﺪﻳﺚ ﻏَ ْ ِ ٖ َ ِ‬
‫ہؕواﻣـــﺎ﴾ ﻓﻴــﻪ إدﻏــﺎم ﻧــﻮن ½إن¼ اﻟــﺸﺮﻃﻴﺔ ﰲ ½ﻣــﺎ¼ اﳌﺰﻳــﺪة ﴿ ُ ْﻳﻨـ ِ‬ ‫َﺣـ ِ ْ ٍ‬
‫? ﺃﻱ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ‪ ١٢.‬ﺻﺎﻭﻱ‬

‫ﻌـﺪ اﻟـﺬ ْ ٰ ي﴾ أي ﺗـﺬﻛﺮه ﴿ َﻣـ َﻊ ْ َ ْ‬

‫اﻟﻘـﻮم ِ‬ ‫ﻓـﻼ َ ْ ُ ْ‬
‫ﻘﻌـﺪ َ ْ َ‬ ‫اﻟﺸﻴﻄﻦ﴾)‪ (٣‬ﻓﻘﻌﺪت ﻣﻌﻬـﻢ ﴿ َ َ‬
‫واﻟﺘﺨﻔﻴﻒ وﻓﺘﺤﻬﺎ واﻟﺘﺸﺪﻳﺪ ﴿ ْ ٰ ُ‬
‫)‪(٤‬‬ ‫)‪(٢‬‬
‫=ﺃﻱ ﺑﺘﺸﺪﻳﺪ ﺍﻟﺴﲔ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﻟﻈﻠﻤِ ْ َ ﴿‪ ﴾﴾۶۸‬ﻓﻴﻪ وﺿﻊ اﻟﻈﺎﻫﺮ)‪ (٥‬ﻣﻮﺿﻊ اﳌﻀﻤﺮ ‪،‬وﻗﺎل اﳌﺴﻠﻤﻮن إن ﻗﻤﻨﺎ ﻛﻠﻤﺎ ﺧﺎﺿﻮا ﻟﻢ ﻧـﺴﺘﻄﻊ أن ﳒﻠـﺲ ﰲ‬ ‫ِ‬
‫? ﺍﻟﻘﻮﻝ ﺍﻵﰐ‪١٢.‬‬
‫ﻣﻦ﴾ زاﺋﺪة ﴿ َ ْ ٍء﴾ إذا‬
‫)‪(٧‬‬
‫اﳋﺎﺋﻀﲔ ﴿ ْ‬ ‫ﺣﺴﺎﺑ ِ ِ ْﻢ﴾ أي‬
‫َ‬ ‫ﻣﻦ ِ‬‫ْ‬ ‫ﻘﻮن﴾ اﷲ ﴿ ِ‬ ‫َ‬ ‫ْ‬ ‫ﻳﻦ َﻳﺘ ُ‬
‫اﻟﺬ ْ َ‬
‫وﻣﺎ َﻋ َ ِ‬ ‫َ‬ ‫َ‬ ‫اﳌﺴﺠﺪ وأن ﻧﻄﻮف ﻓ ل)‪﴿ : (٦‬‬
‫‪٢‬‬ ‫? ﺃﻱ ﻟﻠﺨﺎﺋﻀﲔ‪١٢.‬ﲨﺎﻟﲔ‬ ‫? ﺃﻱ ﺍﳌﺘﻘﲔ‪١٢.‬ﲨﺎﻟﲔ‬ ‫?ﺃﻱ ﺍﳌﺘﻘﻮﻥ‪١٢ .‬‬
‫وذرِ﴾ اﺗـﺮك‬‫َ َ‬ ‫﴿‬ ‫ﻮض‬ ‫ـ‬ ‫ﳋ‬‫ا‬ ‫﴾‬ ‫﴾‬ ‫‪۶۹‬‬‫﴿‬ ‫ـﻮن‬‫ـ‬ ‫ُ‬
‫ﻳﺘﻘ‬
‫َ ُ َْ َْ‬‫ـﻢ‬
‫ـ‬ ‫ﻟﻌﻠ‬ ‫َ‬ ‫﴿‬ ‫ـﺔ‬‫ـ‬‫ﻈ‬ ‫ﻮﻋ‬ ‫ﻣ‬‫و‬ ‫ـﻢ‬
‫ـ‬ ‫ﳍ‬ ‫)‪(١٠‬‬
‫ﺮة‬ ‫ﻛ‬‫ـﺬ‬ ‫ـ‬‫ﺗ‬ ‫﴾‬ ‫ي‬ ‫ٰ‬ ‫ْ‬ ‫ِ‬ ‫ذ‬ ‫﴿‬ ‫)‪(٩‬‬
‫ـﻴﻬﻢ‬‫ـ‬‫ﻠ‬ ‫ﻋ‬ ‫﴾‬ ‫ﺟﺎﻟــﺴﻮﻫﻢ ﴿ ٰ ْ‬
‫ـﻦ‬‫ـ‬ ‫ﻜ‬
‫ِ‬ ‫و‬ ‫)‪(٨‬‬
‫‪٢‬‬

‫دﻳﻨَ ُ ْﻢ﴾ ‪...................................................................................‬‬ ‫ﻳﻦ َ ُ ْ‬

‫اﺗﺨﺬوا ِ ْ‬ ‫اﻟﺬ ْ َ‬
‫﴿ ِ‬

‫ﻳﻨﺴ َﻨ َ ﴾[ ﺍﳋﻄﺎﺏ‪ ‬ﻟﻪ ﻭﺍﳌﺮﺍﺩ‪ ‬ﻏﲑ‪‬ﻩ ﻷﻥﹼ ﺇﻧﺴﺎﺀَ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻪ ﻣ‪‬ﺴﺘﺤِﻴﻞﹲ ﻋﻠﻴﻪ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﻗﻮﻟﻪ‪ِ َ ﴿] :‬‬
‫واﻣﺎ ُ ْ ِ‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺑﺴ‪‬ﻜﻮﻥ ﺍﻟﻨﻮﻥِ ﻭﺍﻟﺘﺨﻔﻴﻒِ﴾[ ﻗﹶـﺮﺃ ﺍﻟﻌﺎﻣ‪‬ـﺔﹸ ﺑﺘ‪‬ﺨﻔِﻴـﻒِ ﺍﻟـﺴ‪‬ﲔ ﻣِـﻦ ½ﺃﹶﻧ‪‬ـﺴ‪‬ﺄﹶﻩ¼ ﻛﹶﻘﹶﻮﻟـﻪ ﴿ﻭ‪‬ﻣ‪‬ـﺎ ﺃﹶﻧ‪‬ـﺴٰﻨِﻴ‪‬ﻪ‪ ‬ﺇِﻻﱠ ﺍﻟـﺸ‪‬ﻴﻄـٰﻦ‪]﴾‬ﺍﻟﻜﻬـﻒ‪[٦٣:‬‬ ‫)‪(٢‬‬
‫ﻭ‪﴿‬ﻓﹶﺄﹶﻧ‪‬ﺴٰﻪ‪ ‬ﺍﻟﺸ‪‬ﻴﻄـٰﻦ‪ِ ‬ﺫﻛﹾﺮ‪ ‬ﺭ‪‬ﺑ‪‬ﻪ﴾ ]ﻳﻮﺳﻒ‪ ،[٤٢:‬ﻭﻗﹶﺮﺃ ﺍﺑﻦ‪ ‬ﻋﺎﻣِﺮ ﺑﺘ‪‬ﺸﺪﻳﺪِﻫﺎ ﻣِﻦ ½ﻧ‪‬ﺴ‪‬ﺎﻩ¼ ﻭﺍﻟﺘ‪‬ﻌ‪‬ﺪ‪‬ﻱ ﺟﺎﺀَ ﰲ ﻫﺬﺍ ﺍﻟﻔﻌﻞِ ﺑﺎﳍﻤﺰﺓ ﻣـﺮ‪‬ﺓﹰ ﻭﺑﺎﻟﺘ‪‬ـﻀﻌِﻴﻒ‬
‫ﺃﹸﺧ‪‬ﺮﻯ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝﹸ ﺍﻟﺜﹼﺎﱐ ﻣ‪‬ﺤﺬﻭﻑ‪ ‬ﰲ ﺍﻟﻘِﺮﺍﺀﺗ‪‬ﲔ ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﻭﺇﻣ‪‬ﺎ ﻳ‪‬ﻨﺴِﻴ‪‬ﻨ‪‬ﻚ‪ ‬ﺍﻟﺸ‪‬ﻴﻄﺎﻥﹸ ﺍﻟﺬﱢﻛﹾﺮ‪ ‬ﺃﻭِ ﺍﳊﹶـﻖ‪ ،¼‬ﻭﺍﻷَﺣـﺴﻦ‪ ‬ﺃﹶﻥﹾ ﻳ‪‬ﻘﹶـﺪ‪‬ﺭ‪ ‬ﻣـﺎ ﻳ‪‬ﻠِﻴـﻖ‪ ‬ﺑـﺎﳌﹶﻌﲎ‬
‫ﺃﻱ ﻭﺇﻣ‪‬ﺎ ﻳ‪‬ﻨﺴِﻴ‪‬ﻨ‪‬ﻚ ﺍﻟﺸ‪‬ﻴﻄﺎﻥﹸ ﻣﺎ ﺃﹸﻣِﺮﺕ‪ ‬ﻣِﻦ ﺗ‪‬ﺮﻙِ ﻣ‪‬ﺠﺎﻟﹶﺴ‪‬ﺔِ ﺍﳋﺎﺋِﻀِﲔ‪ ‬ﺑﻌﺪ‪ ‬ﺗ‪‬ﺬﹶﻛﱡﺮِﻙ‪ ‬ﻟﹶﻪ ﻓﻼ ﺗ‪‬ﻘﻌ‪‬ﺪ‪ ‬ﺑ‪‬ﻌﺪ‪ ‬ﺫﻟِﻚ ﻣ‪‬ﻌ‪‬ﻬ‪‬ﻢ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮﻑ(‬
‫‪0 0‬‬

‫ﻗﻮﻟﻪ‪ِ َ ﴿] :‬‬

‫‪0 0‬‬
‫اﻟـﺸﻴﻄﻦ﴾[ ﻳ‪‬ﺴﺘﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻨﺎﺳﻲ‪ ‬ﻏﲑ‪ ‬ﻣﻜﻠﹼﻒ ﻭﺃﻧﻪ ﺇﺫﺍ ﺫﻛﺮ ﻋﺎﺩ ﺇﻟﻴﻪ ﺍﻟﺘﻜﻠﻴﻒ‪ ‬ﻓﻴﻘﻠﻊ ﻋﻤ‪‬ـﺎ ﺍﺭﺗ‪‬ﻜﹶﺒ‪‬ـﻪ ﰲ‬ ‫واﻣﺎ ُ ْ ِ‬
‫ﻳﻨﺴ َﻨ َ ْ ٰ ُ‬ ‫)‪(٣‬‬
‫ﺣﺎﻝ ﻧِﺴﻴﺎﻧِﻪ ﻭﻳ‪‬ﻨﺪﺭِﺝ‪ ‬ﲢﺖ‪ ‬ﺫﻟﻚ ﻣﺴﺎﺋﻞﹸ ﻛﺜﲑﺓﹲ ﰲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﺘﻌﻠﻴﻘﺎﺕ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺗ‪‬ﺬﹶ ﱡﻛﺮِﻩ[ ﺃﻱ ﺍﳊﻜﻢِ‪ ،‬ﻭ﴿ﺍﻟﺬﱢﻛﹾﺮٰﻯ﴾ ﻣﺼﺪﺭ ﻭﺃﹶﻟِﻔﹸﻪ ﻟﻠﺘﺄﻧﻴﺚ‪) .‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﻪ ﻭ‪‬ﺿﻊ‪ ‬ﺍﻟﻈﺎﻫﺮِ‪ ...‬ﺇﱁ[ ﻭﺫﻟﻚ ﻟﻠﻨﻌﻲ ﻋﻠﻴﻬﻢ ﺑـﺄ‪‬ﻢ ﺑـﺬﻟﻚ ﺍﳋـﻮﺽِ ﻇـﺎﳌﻮﻥ ﻭﺍﺿـﻌﻮﻥ ﻟﻠﺘﻜـﺬﻳﺐ ﻭﺍﻻﺳـﺘﻬﺰﺍﺀِ ﻣﻮﺿِـﻊ‪‬‬ ‫)‪(٥‬‬
‫ﺍﻟﺘﺼﺪﻳﻖِ ﻭﺍﻟﺘﻌﻈﻴﻢِ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻨ‪‬ﺰ‪‬ﻝﹶ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻟﺴﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻣﻦ َ ْ ٍء﴾[ ﻗﺪ ﻳ‪‬ﺴﺘﺪﻝﱡ ﺑﻪ ﻋﻠﻰ ﺃﻥﹼ ﻣ‪‬ﻦ ﺟ‪‬ﺎﻟﺲ‪ ‬ﺃﻫﻞﹶ ﺍﳌﻨﻜﺮ ﻭﻫﻮ ﻏﲑ‪ ‬ﺭﺍﺽٍ ﺑﻔﻌﻠﻬﻢ ﻓﻼ‬ ‫ﺣﺴﺎﺑ ِ ِ ْﻢ ْ‬ ‫ﻳﻦ َ ُ ْ َ‬
‫ﻳﺘﻘﻮن ِ ْ‬
‫ﻣﻦ ِ َ‬ ‫اﻟﺬ ْ َ‬
‫وﻣﺎ َﻋ َ ِ‬
‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬ ‫)‪(٧‬‬
‫ﺇﰒﹶ ﻋﻠﻴﻪ ﻟﻜﻦ ﺁﻳﺔ ﺍﻟﻨﺴﺎﺀ ﺗﺪﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﺁﺛِﻢ ﻣﺎ ﱂ ﻳ‪‬ﻔﺎﺭِﻗﻬﻢ ﻷﻧﻪ ﻗﺎﻝ‪﴿ :‬ﺇﻧﻜﻢ ﺇﺫﺍﹰ ﻣﺜﻠﹸﻬﻢ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [١٤٠ :‬ﺃﻱ ﺇﻥ ﻗﹶﻌﺪﰎ ﻓﺄﹶﻧﺘ‪‬ﻢ ﻣِـﺜﻠﹸﻬﻢ‬
‫ﺴﺪ‪‬ﻱ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﰲ ﺍﻹﰒ‪ ٢،‬ﻭﻫﻲ ﻣﺘﺄﺧ‪‬ﺮﺓ ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻧﺎﺳﺨﺔﹰ ﳍﺬﻩ ﻛﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻗﻮﻡ ﻣﻨﻬﻢ ﺍﻟ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇِﺫﹶﺍ ﺟ‪‬ﺎﻟﹶﺴ‪‬ﻮﻫﻢ[ ﺃﻱ ﻓﻤ‪‬ﺠﺎﻟﹶﺴﺘ‪‬ﻬﻢ ﻣﺒﺎﺣﺔﹲ ﺑﺸﺮﻁ ﺍﻟﻮﻋﻆِ ﻭﺍﻟﻨﻬﻲِ ﻋﻦ ﺍﳌﻨﻜﺮ‪ ،‬ﻓﺎﻟﻨﻬﻲ ﺍﻟﺴﺎﺑﻖ‪ ‬ﰲ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﺇِﺫﹶﺍ ﺭ‪‬ﺃﻳﺖ‪ ﴾...‬ﺇﱁ ﳐﺼﻮﺹ‬ ‫)‪(٨‬‬
‫ﲟﺎ ﺇﺫﺍ ﱂ ﻳ‪‬ﺼﺤﺐِ ﺍﳉﻠﻮﺱ‪ ‬ﻣ‪‬ﻌ‪‬ﻬﻢ ‪‬ﻲ‪ ‬ﻋﻦ ﺍﳌﻨﻜﺮ‪ .‬ﻭﻗﻮﻟﻪ ﴿ﻭﻣﺎ ﻋﻠﻰ ﺍﻟﺬﻳﻦ‪ ﴾...‬ﺇﱁ ﳐﺼ‪‬ﺺ ﻟﻘﻮﻟﻪ ﴿ﻓﹶﺄﹶﻋ‪‬ﺮِﺽ ﻋ‪‬ﻨﻬ‪‬ﻢ‪ ﴾...‬ﺇﱁ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻴﻬﻢ[ ﺃﺷﺎﺭ ﺑـﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﺫِﻛـﺮٰﻯ﴾ ﻣﺒﺘـﺪﺃ ﺧـﱪ‪‬ﻩ ﳏـﺬﻭﻑ‪ ،‬ﻭﻳـﺼﺢ‪ ‬ﺃﻥ ﻳﻜـﻮﻥ ﻣﻔﻌـﻮﻻﹰ ﶈـﺬﻭﻑ ﺗﻘـﺪﻳﺮ‪‬ﻩ ½ﻭﻟﻜـﻦ‬ ‫)‪(٩‬‬
‫ﻳ‪‬ﺬﹶﻛﱢﺮ‪‬ﻭﻧ‪‬ﻬﻢ ﺫِﻛﺮٰﻯ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺬﹾﻛِﺮ‪‬ﺓﹲ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ ِﺫﻛﹾﺮٰﻯ﴾ ﲟﻌﲎ ﺍﻟﺘﺬﻛﲑ ﻻ ﲟﻌﲎ ﺍﻟﺘﺬﻛﱡﺮ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﹶﻼﹶ ﺗﻘﻌﺪ ﺑﻌﺪ ﺍﻟﺬﻛﺮﻯ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪١٣١‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫? ﺃﻱ ﺍﻷﻣﺮ ﺑﺘﺮﻙ ﺍﳌﺴﺘﻬﺰﺋﲔ‪١٢.‬‬
‫اﻟـﺪﻧﻴﺎ﴾ ﻓـﻼ ﺗﺘﻌـﺮض ﳍـﻢ‪ ،‬وﻫـﺬا ﻗﺒـﻞ اﻷﻣـﺮ ﺑﺎﻟﻘﺘـﺎل‬
‫)‪(٢‬‬
‫اﻟﺬي ﻛﻠﻔﻮه ﴿ َﻟﻌ ًِﺒﺎ و َﻟ ْ ًﻮا﴾ ﺑﺎﺳﺘﻬﺰاﺋﻬﻢ ﺑـﻪ ﴿و َ ْﺗ ُ ُﻢ ْ َ ٰ‬
‫اﻟﺤﻴﻮةُ ْ َ‬
‫)‪(١‬‬

‫ﻛﺴﺒﺖ﴾ ﻋﻤﻠﺖ ﴿ َ ْ َ‬
‫ﻟﻴﺲ‬ ‫ﺗﺒﺴﻞ َﻔْﺲ﴾ ﺗﺴﻠﻢ إﱃ اﳍﻼك ﴿ ِ َﺑﻤﺎ َ َ َ ْ‬
‫ان﴾ ﻻ ﴿ ُ ْ َ َ‬ ‫وذ ْ ﴾ ﻋﻆ ﴿ﺑ ِ ۤ ٖ ﴾ ﺑﺎﻟﻘﺮآن اﻟﻨﺎس ﻟـ ﴿ َ ْ‬ ‫﴿َ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﻌﺪل ُﻞ َ ْ ٍ‬
‫ﻋﺪل﴾ ﺗﻔﺪ ﻛﻞ ﻓﺪاء‬ ‫وان َ ْ ِ ْ‬‫ﺷﻔﻴﻊۚ﴾ ﳝﻨﻊ ﻋﻨﻬﺎ اﻟﻌﺬاب ﴿ َ ِ ْ‬ ‫وﻻ َ ِ ْ ٌ‬ ‫دون اﷲِ﴾ أي ﻏﲑه)‪َ ﴿ (٥‬و ِ ﴾ ﻧﺎﺻﺮ)‪َ ﴿ (٦‬‬ ‫ﻣﻦ ُ ْ ِ‬‫َﻟ َ ﺎ ِ ْ‬
‫? ﺃﺧﺬﻭﺍ‪١٢.‬‬
‫ﺣﻤﻴﻢ﴾ ﻣﺎء ﺑـﺎﻟﻎ ‪‬ﺎﻳـﺔ اﳊـﺮارة ﴿و‬
‫ﻣﻦ َ ِ ْ ٍ‬ ‫ﻛﺴﺒﻮاۚ َﻟ ُ ْﻢ َ َ ٌ‬
‫اب ْ‬ ‫ﻳﻦ ا ُ ْ ِ ُ ْ‬
‫ﺴﻠﻮا ِ َﺑﻤﺎ َ َ ُ ْ‬ ‫ﻳﺆﺧﺬ ِ ْ‬
‫ﻣﻨ َ ﺎؕ﴾ ﻣﺎ ﺗﻔﺪي ﺑﻪ)‪﴿ (٧‬ا ُوﻟ ِ َ ِ‬
‫اﻟﺬ ْ َ‬ ‫﴿ﻻ ُ ْ َ ْ‬
‫دون اﷲِ َﻣـﺎ َﻻ َ ْ َ ُ َ‬
‫ﻳﻨﻔﻌﻨـﺎ﴾‬ ‫اﻧﺪﻋﻮﺍﹾ﴾ أﻧﻌﺒـﺪ ﴿ ِ ْ‬
‫ﻣﻦ ُ ْ ِ‬ ‫ون ﴿‪ ﴾﴾۷۰‬ﺑﻜﻔﺮﻫﻢ ﴿ ُ ْ‬
‫ﻗﻞ َ َ ْ ُ ْ‬ ‫ﺎﻧﻮا َ ْ‬
‫ﻳﻜ ُ ُ ْ َ‬ ‫ﻋﺬاب َا ِ ْﻟﻴﻢ ﴾ ﻣﺆﻟﻢ ﴿ ِ َﺑﻤﺎ َ ُ ْ‬
‫ََ ٌ‬
‫ﻉ‬
‫)‪(١١‬‬ ‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫ﻉ‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻱ ﻛﹸﱢﻠﻔﹸﻮﻩ[ ﻭﻫﻮ ﺩﻳﻦ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻟﹶﻌِﺒ‪‬ﺎ ﻭ‪‬ﻟﹶﻬ‪‬ﻮ‪‬ﺍ﴾ ﻛﻌﺒﺎﺩﺓ ﺍﳊﺠﺮ ﻭﲢﺮﱘِ ﺍﻟﺒﺤﺎﺋﺮ ﻭﻛﺬﺍ ﻣ‪‬ـﻦ ﺟ‪‬ﻌـﻞ ﻃﺮﻳﻘﺘ‪‬ـﻪ ﺍﳋﻤـﺮ‪ ‬ﻭﺍﻟﺰﻣـﺮ‪‬‬ ‫)‪(١‬‬
‫ﻭﺍﻟﺮﻗﺺ‪ ‬ﻭﳓﻮ‪‬ﻩ‪ ،‬ﻭﺃﺷﺎﺭ ﲟﺎ ﻗﺪ‪‬ﺭﻩ ﺇﱃ ﺟﻮﺍﺏِ ﻣﺎ ﻳﻘﺎﻝ‪ :‬ﺍﳌﺸﺮﻛﻮﻥ ﻻ ﺩِﻳﻦ‪ ‬ﳍﻢ ﻣِﻦ ﺍﻷﺩﻳﺎﻥِ ﺍﳌﺸﺮﻭﻋﺔِ ﻓﻜﻴﻒ ﺃﹸﺿـﻴﻒ ﺇﻟـﻴﻬﻢ ﺩِﻳـﻦ ﻭﺃﹸﺧـﱪ‬
‫ﻋﻨﻪ ﺃ‪‬ﻢ ﺍﺗ‪‬ﺨ‪‬ﺬﻭﻩ ﻟﻌﺒﺎ ﻭﳍﻮﺍ؟ ﻭﻫﺬﺍ ﺣﺎﺻﻞﹸ ﺃﺣﺪِ ﺍﻷﺟﻮﺑﺔ ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﺪﻳﻦ ﺍﻟﺪﻳﻦ‪ ‬ﺍﳌﻘﻴ‪‬ﺪ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ‪ ‬ﻣﻄﻠﻖ‪ ‬ﺍﻟﺪﻳﻦ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ ﻗﹶﺒﻞﹶ ﺍﻷﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﻔﱵ ﺃﲪﺪ ﻳﺎﺭ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪـﺔ ﺍﻟـﺮﲪٰﻦ‪ :‬ﺍﻟـﺮﺍﺟﺢ ﺃ‪‬ـﺎ ﻟﻴـﺴﺖ‬ ‫)‪(٢‬‬
‫ﺽ ﻋﻨﻬﻢ ﻭﺍﺗﺮ‪‬ﻙ ﻣﻌﺎﺷﺮﺗ‪‬ﻬﻢ ﻭﻣﻼﻃﻔﺘ‪‬ﻬﻢ ﻭﻻ ﺗ‪‬ﺒﺎﻝِ ﺑﺘﻜﺬﻳﺒﻬﻢ ﻭﺍﺳﺘﻬﺰﺍﺋِﻬﻢ ﻭﻻ ﺗﺸﻐﻞ ﻗﻠﺒ‪‬ـﻚ ﺑِﻬـﻢ‪ ،‬ﻭﻟـﻴﺲ ﺍﳌـﺮﺍﺩ ﺃﻥ‬ ‫ﲟﻨﺴﻮﺧﺔ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﹶﻋﺮِ ‪‬‬
‫ﻳﺘﺮﻙ ﺇﻧﺬﺍﺭ‪‬ﻫﻢ ﻷﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ﴿ﻭ‪ ‬ﹶﺫﻛِّﺮ‪ ‬ﺑِﻪِ﴾ ﺃﻱ ﺑﺎﻟﻘﺮﺁﻥ ﻣ‪‬ﻦ ﻳ‪‬ﺼﻠﹸﺢ ﻟﻠﺘﺬﻛﱡﺮ‪) .‬ﺗﻔﺴﲑ ﻧﻌﻴﻤﻲ ‪ ،٤٦٨/٧‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِـ﴿ﺃﹶﻥﹾ﴾[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﻟﻼﻡ‪ ‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ﻣﻔﻌﻮﻝﹲ ﻟﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻤِﻠﺖ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﺴﺐ‪ ‬ﻫﻮ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻧ‪‬ﻄﻘﺖ ﺑﻪ ﺍﻟﻠﻐﺔﹸ ﻭ ‪‬ﺩﻟﹼﺖ ﻋﻠﻴﻪ ﺍﻵﺛﺎﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻏﲑِﻩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﺩ‪‬ﻭﻥﹶ﴾ ﲟﻌﲎ ½ﻏﲑ¼ ﻷﻥﹼ ﻣﻌـﲎ ﺩ‪‬ﻭﻥ ½ﺃﹶﺩﱏ¼ ﺃﻱ ﺃﹶﻗـﺮﺏ‪ ‬ﻣﻜـﺎﻥٍ ﻣـﻦ ﺍﻟـﺸﻲﺀِ ﻭ ﺫﹶﺍ ﻻﻳ‪‬ﻤﻜـﻦ‬ ‫)‪(٥‬‬
‫ﻫﺎﻫﻨﺎ ﻻﺳﺘﺤﺎﻟﺔ ﺍﳌﻜﺎﻥِ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﺳﺘ‪‬ﻌﲑ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ½ﻏﲑﻩ¼‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺍﻵﻳﺔ‪] .(٢٣ :‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﺎﺻِﺮ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻮﱄﹼ ﻟﻴﺲ ﲟﻌﲎ ﺍﻟﻘﺮﻳﺐ ﻛﻤﺎ ﻫﻮ ﺃﺻﻞﹸ ﻣﻌﻨﺎﻩ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻟﻘﺮﺍﺑﺘِﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺎ ﺗ‪‬ﻔﹾﺪِﻱ‪ ‬ﺑﻪ[ ﺟ‪‬ﻌﻞ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺍﻟﻀﻤﲑ‪ ‬ﺍﻟﻨﺎﺋﺐ ﻋﻦ ﺍﻟﻔﺎﻋﻞ ﺭﺍﺟﻌﺎﹰ ﻟﻠﻤﻔﻌﻮﻝ ﻭﻫﻮ ﺍﳌﹶﻔﺪِﻱ‪ ‬ﺑﻪ ﻭﻻ ﻳﺼﺢ‪ ‬ﺭﺟﻮﻋ‪‬ﻪ ﻟﻠﻌﺪﻝ ﻷﻧﻪ ﻫﻨـﺎ ﻣـﺼﺪﺭ‬ ‫)‪(٧‬‬
‫ﺑﺎﻕٍ ﻋﻠﻰ ﻣﺼﺪﺭﻳﺘﻪ ﻓﻠﻴﺲ ﻣﺜﻠﻪ ﰲ ﻗﻮﻟﻪ ﴿ﻭﻻ ﻳ‪‬ﺆﺧ‪‬ﺬ ﻣﻨﻬﺎ ﻋﺪﻝ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٤٨ :‬ﻓﺈﻧﻪ ﻫﻨﺎﻙ ﲟﻌﲎ ﺍﳌﹶﻔﺪِﻱ‪ ‬ﺑﻪ ﻻ ﺍﳌﺼﺪﺭ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺆﱂ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻟِﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ‪ ،‬ﻭﰲ ﺍﳋﻄﻴـﺐ‪ :‬ﻭﳚـﻮﺯ ﻛـﺴﺮ ﺍﻟـﻼﻡ ½ﻣـﺆﻟِﻢ¼‬ ‫)‪(٨‬‬
‫‪ ،‬ﻭﻋﻠﻰﻛِﻼ ﺍﻟﻮﺟﻬ‪‬ﲔ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﺯﻡ ﲟﻌـﲎ ﺍﳌﺘﻌـﺪﻱ‪ ‬ﻓـﻼ ﻳ‪‬ـﺮِﺩ‪‬‬ ‫ﻛﺴﻤﻴﻊ ﲟﻌﲎ ﻣ‪‬ﺴﻤِﻊ ﻭﻋﻠﻴﻪ ﻓﻨﺴﺒﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ‬
‫ﺃﻥﹼ ﺍﻟﻌﺬﺍﺏ ﻟﻴﺲ ﺑﺼﺎﺣﺐ ﺍﻷﻟﹶﻢ ﺑﻞ ﺍﻟﺪﺍﺧﻞﹸ ﻓﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻜﻔﺮﻫﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ‪ ،‬ﻭﺍﻟﻔﻌﻞﹸ ﰲ ﺗﺄﻭﻳﻞ ﻣﺼﺪﺭ ﳎﺮﻭﺭٍ ﺑﺎﻟﺒﺎﺀ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺃﹶﻧ‪‬ﻌﺒ‪‬ﺪ‪ [‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺪﻋﺎﺀ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﻷﻥﹼ ﻣ‪‬ﻦ ﻋ‪‬ﺒ‪‬ﺪ ﺷﻴﺌﺎﹰ ‪‬ﺩﻋ‪‬ﺎﻩ ﰲ ﺣ‪‬ﻮﺍﺋِﺠﻪ‪) .‬ﺍﻟﺸِﻬﺎﺏ ﰲ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ‪] (١١٧ :‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪﴿] :‬ﻗﹸﻞﹾ ﺃﹶﻧ‪‬ﺪ‪‬ﻋ‪‬ﻮﺍﹾ ﻣِﻦ‪ ‬ﺩ‪‬ﻭ‪‬ﻥِ ﺍﷲِ‪ ﴾...‬ﺇﱁ[ ﻗﻴﻞ ﻧ‪‬ﺰﻟﺖ ﰲ ﺃﰊ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﲔ ﺩ‪‬ﻋﺎﻩ ﺍﺑﻨ‪‬ﻪ ﻋﺒﺪ ﺍﻟﺮﲪٰﻦ ﺇﱃ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ‬
‫ﻓﺘ‪‬ﻮﺟ‪‬ﻪ‪ ‬ﺍﻷﻣﺮِ ﺇﱃ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺣﻴﻨﺌﺬ ﻟﻺﻳﺬﺍﻥ ﲟﺎ ﺑﻴﻨ‪‬ﻪ ﻭﺑﲔ‪ ‬ﺍﻟـﺼﺪﻳﻖ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻣـﻦ ﺍﻻﺗـﺼﺎﻝ ﻭﺍﻻﲢـﺎﺩِ ﺗﻨﻮﻳﻬـﺎﹰ‬
‫‪Å‬‬
‫‪١٣٢‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫اﷲ﴾ إﱃ اﻹﺳـﻼم‬ ‫ـﺪ َﻨﺎ ُ‬ ‫اﻋﻘﺎﺑﻨﺎ﴾ ﻧﺮﺟﻊ ﻣـﺸﺮﻛﲔ ﴿ َ ْ َ‬
‫ﻌـﺪ ا ِ ْذ َ ٰ‬ ‫وﻧﺮد َﻋ َ ْ َ ِ َ‬ ‫َﻧﺎ﴾ ﺑﱰﻛﻬﺎ وﻫﻮ اﻷﺻﻨﺎم ﴿ َ ُ َ‬ ‫وﻻ َ ُ‬ ‫ﺑﻌﺒﺎدﺗﻪ ﴿ َ َ‬
‫?ﺃﻱ ﺍﻟﻀﻤﲑ ﰲ ﴿ﺍﺳﺘﻬﻮﺗﻪ﴾‪١٢.‬‬

‫ان۪﴾ ﻣﺘﺤﲑا ﻻ ﻳﺪري أﻳﻦ ﻳﺬﻫﺐ‪ ،‬ﺣﺎل ﻣﻦ اﳍﺎء ﴿ َﻟ َ ْ ٰ ٌ‬

‫اﺻﺤﺐ﴾‬ ‫اﻻرض َﺣ ْ َ َ‬ ‫ُ﴾ أﺿﻠﺘﻪ ﴿ ٰ ِ‬
‫اﻟﺸﻴﻄ ْ ُ ِ ْ َ ْ ِ‬ ‫اﺳﺘ ْ َﻮﺗْ‬
‫ﺎﻟﺬي ْ َ‬‫﴿َ ِ‬
‫)‪(١‬‬

‫)‪(٤‬‬
‫ﻳﺪﻋﻮﻧ َ ا ِ َ ْاﻟ ُ َﺪي﴾ أي ﻟﻴﻬﺪوه اﻟﻄﺮﻳﻖ)‪ ،(٢‬ﻳﻘﻮﻟﻮن ﻟﻪ)‪﴿ (٣‬ا‪َِ ْ Ò‬ﻨﺎؕ﴾ ﻓﻼ ﳚﻴﺒﻬﻢ ﻓﻴﻬﻠﻚ ‪،‬واﻻﺳﺘﻔﻬﺎم‬
‫رﻓﻘﺔ ﴿ ْ ُ ْ‬
‫ـﺪيؕ﴾ وﻣـﺎ ﻋـﺪاه‬ ‫ﻗـﻞ ِان ُ َـﺪي اﷲِ﴾ اﻟـﺬي ﻫـﻮ اﻹﺳـﻼم ﴿ ُ َـﻮ ْاﻟ ُ ٰ‬ ‫ﻟﻺ ﻧﻜﺎر‪،‬وﲨﻠـﺔ اﻟﺘـﺸﺒﻴﻪ ﺣـﺎل ﻣـﻦ ﺿـﻤﲑ½ﻧـﺮد¼ ﴿ ُ ْ‬
‫)‪(٥‬‬

‫اﻗﻴﻤﻮااﻟـﺼﻠﻮة َوا ُ ْ ُ‬
‫ﻘـﻮہؕ﴾‬ ‫ٰ َ‬ ‫وان﴾ أي ﺑـﺄن ﴿ َ ِ ْ ُ‬ ‫ﻟﻨﺴﻠﻢ﴾ أي ﺑﺄن ﻧﺴﻠﻢ ﴿ ِ َﻟﺮب ْ ٰ‬
‫اﻟﻌﻠ َِﻤـ ْ َ ﴿ۙ‪ْ َ َ ﴿ ﴾﴾۷۱‬‬ ‫ﺿﻼل ﴿ َوا ِ ْ َ‬
‫ُﻣﺮﻧﺎ ِ ُ ْ ِ َ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬

‫واﻻرض ِ ْ َ‬
‫ﺑﺎﻟﺤﻖؕ﴾ أي‬ ‫اﻟﺴﻤﻮت َ ْ َ ْ َ‬ ‫ون ﴿‪ ﴾﴾۷۲‬ﲡﻤﻌﻮن ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻟﻠﺤﺴﺎب ﴿ َو ُ َﻮ ِ ْ‬
‫اﻟﺬي َﺧﻠ ََﻖ ٰ ٰ ِ‬ ‫ﺗﺤ َ ُ ْ َ‬ ‫اﻟﻴ ِ ُ ْ‬
‫اﻟﺬي ِ َ ْ‬
‫ﺗﻌﺎﱃ ﴿ َو ُ َﻮ ِ‬
‫ﺍﻟﺜﻠﺚ‬

‫ﻓﻴﻜﻮن﴾ ﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ ،‬ﻳﻘﻮل ﻟﻠﺨﻠﻖ‪ :‬ﻗﻮﻣﻮا ﻓﻴﻘﻮﻣﻮا ﴿ َ ْﻗﻮﻟُ ُ ْ َ‬

‫اﻟﺤﻖؕ﴾‬ ‫ﻛﻦ َ َ ُ ْ ُ‬
‫ﻘﻮل﴾ ﻟﻠﺸﻲء ﴿ ُ ْ‬ ‫ﳏﻘﺎ ﴿ َو﴾ اذﻛﺮ ﴿ َ ْ َ‬
‫ﻳﻮم َ ُ ْ ُ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﺑﺸﺄﻥ ﺍﻟﺼﺪﻳﻖِ ﺃﻱ ﺃﻧﻌﺒﺪ ﻣﺘﺠﺎﻭﺯﻳﻦ ﻋﺒﺎﺩﺓﹶ ﺍﷲ ﺍﳉﺎﻣﻊِ ﳉﻤﻴﻊ ﺻﻔﺎﺕ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﱵ ﻣِﻦ ﺟ‪‬ﻤﻠﺘﻬﺎ ﺍﻟﻘﺪﺭﺓﹸ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻨﻔﻊِ ﻭﺍﻟـﻀ‪‬ﺮ‪ ‬ﻣـﺎ‬
‫ﻻ ﻳ‪‬ﻘﺪﺭ ﻋﻠﻰ ﻧﻔﻌِﻨﺎ ﺇﺫﺍ ﻋ‪‬ﺒ‪‬ﺪ‪‬ﻧ‪‬ﺎﻩ ﻭﻻ ﺿ‪‬ﺮ‪‬ﻧﺎ ﺇﺫﺍ ﺗ‪‬ﺮﻛﹾﻨﺎﻩ‪ ،‬ﻭﺃﹶﺩﱏ ﻣ‪‬ﺮﺍﺗﺐِ ﺍﳌﻌﺒﻮﺩﻳﺔِ ﺍﻟﻘﺪﺭﺓﹸ ﻋﻠﻰ ﺫﻟﻚ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺘﺤﻴ‪‬ﺮﺍﹰ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳊﹶﻴ‪‬ﺮ‪‬ﺍﻥﹶ ﻟﻴﺲ ﻣﺼﺪﺭﺍ ﺑﻞ ﻫﻮ ﺻﻔﺔ ﻣﺸﺒﻬﺔ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺻﺤﺔِ ﺍﳊﻤﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻴ‪‬ﻬﺪ‪‬ﻭﻩ ﺍﻟﻄﺮﻳﻖ‪ [‬ﻓﺴﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﻌﲎ ﺍﳍﺪﺍﻳﺔ ﺍﳌﺮﺍﺩِ ﻫﺎﻫﻨﺎ ﻷﻥﹼ ﻟﻪ ﻣﻌﻨﻴ‪‬ﲔ؛ ﺍﻹﻳﺼﺎﻝ ﺇﱃ ﺍﳌﻄﻠﻮﺏ ﻭﺇﺭﺍﺀﺓ ﺍﻟﻄﺮﻳـﻖ ﻓﺄﹶﻭﻣ‪‬ـﺄﹶ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺑﻪ ﺇﱃ ﺍﻟﺜﺎﱐ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﻘﻮﻟﻮﻥ ﻟﻪ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻟِﻤﺎ ﻗﻠﻨﺎ ﺳﺎﺑﻘﺎ ﺇﻧﻪ ﻻ ﻣﻌﲎ ﻟﻼﻟﺘﻔﺎﺕ ﻫﺎﻫﻨﺎ ﺇﻻﹼ ﺑﺘﻘﺪﻳﺮﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻻﺳﺘﻔﻬﺎﻡ‪ ...‬ﺇﱁ[ ﻫﻮ ﻗﻮﻟﹸﻪ ﴿ﺃﹶﻧ‪‬ﺪ‪‬ﻋ‪‬ﻮﺍﹾ﴾ ﺃﻱ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﻭﻻ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻧﻌﺒﺪ‪ ‬ﻏﲑ‪ ‬ﺍﷲ ﺑﻌﺪ‪ ‬ﺃﹶﻥﹾ ﻫ‪‬ﺪﺍﻧﺎ ﻷﻧ‪‬ﺎ ﻟﹶﻮ ﻓﹶﻌﻠﻨﺎ ﺫﻟﻚ ﻟﹶ ﹸﻜﻨ‪‬ﺎ‬ ‫)‪(٤‬‬
‫ﻣِﺜﻞﹶ ﻣ‪‬ﻦ ﺣ‪‬ﻴ‪‬ﺮﺗ‪‬ﻪ ﺍﻟﺸﻴﺎﻃﲔ‪ ‬ﺇﱃ ﺁﺧِﺮ ﺍﻟﺘﻤﺜﻴﻞِ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﲨﻠﺔ ﺍﻟﺘﺸﺒﻴﻪ‪ ...‬ﺇﱁ¼ ﺃﻱ ﻓﻬﻲ ﰲ ﺣ‪‬ﻴ‪‬ﺰ ﺍﻟﻨﻔﻲ ﻓﺎﻟﺘﺸﺒﻴﻪ ﻣﻨﻔﻲ ﻻ ﻣﺜﺒﺖ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﺳﻼﻡُ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳍﺪﻯ ﻋﻠﻰ ﻧﻮﻋﲔ ﻛﻤـﺎ ﺻـﺮﺣﻮﺍ ﺑـﻪ ﻫ‪‬ـﺪﻯ ﺩﻻﻟـﺔٍ ﻭﺇﺭﺷـﺎﺩٍ ﻭﻫـﻮ ﰲ ﻭ‪‬ﺳـﻊِ ﺍﻟﺮﺳـﻞ‬ ‫)‪(٥‬‬
‫ﻭﻏﲑِﻫﻢ‪ ،‬ﻭﻫ‪‬ﺪ‪‬ﻯ ﻫﻮ ﺗﻮﻓﻴﻖ ﻭﺗﺄﻳﻴﺪ ﻭﻫﻮ ﳐﺘ‪‬ﺺ‪ ‬ﺑﺎﷲ ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﻘﺪِﺭ‪ ‬ﻋﻠﻴﻪ ﻏﲑ‪‬ﻩ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻣﺎ ﻋ‪‬ﺪ‪‬ﺍﻩ ﺿﻼﻝ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﻟﻠﺤﺼﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺄﹶﻥﹾ ﻧ‪‬ﺴﻠِﻢ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﲟﻌﲎ ﺍﻟﺒﺎﺀ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺣﻘﹼﻪ ﺃﹶﻥ ﻳ‪‬ﻌﺪ‪‬ﻯ ﺑﺎﻟﺒﺎﺀ ﻷﻥﹼ ﺻﻠﺔ ﺍﻷﻣﺮ ﻻ ﻳﻜﻮﻥ ﺑـﺎﻟﻼﻡ‪ ،‬ﻓـﻼ ﳛﺘـﺎﺝ‬ ‫)‪(٧‬‬
‫ﺇﱃ ﻣﺎ ﻗﻴﻞ ﺇﻥﹼ ﺍﻟﻼﻡ ﻟﻠﺘﻌﻠﻴﻞ ﻭﺗﻘﺪﻳﺮﻩ ½ﻭﺃﹸﻣِﺮﻧﺎ ﺑﺬﻟﻚ ﻟِﻨ‪‬ﺴﻠِﻢ‪ ¼‬ﻷﻥﹼ ﺍﳊﺬﻑ‪ ‬ﺧﻼﻑ‪ ‬ﺍﻟﻈﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑﺄﻥ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻭ‪‬ﺃﹶﻥﹾ ﺃﹶﻗِﻴﻤ‪‬ﻮﺍ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﳏﻞ ﴿ﻟِﻨ‪‬ﺴﻠِﻢ‪ ﴾‬ﻛﺄﻧﻪ ﻗﻴﻞ ½ﻭﺃﹸﻣﺮﻧﺎ ﺃﻳﻀﺎﹰ ﺑﺈﻗﺎﻣﺔِ ﺍﻟـﺼﻼﺓ‬ ‫)‪(٨‬‬
‫ﻭﺍﻻﺗﻘﺎﺀِ¼‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣ‪‬ﺤِﻘ‪‬ﺎ[ ﺃﻱ ﻻ ﻫﺎﺯﻻﹰ ﻭﻻ ﻋﺎﺑﺜﺎﹰ‪ .‬ﻭﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺑﺎﳊﻖ﴾ ﰲ ﳏﻞﹼ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﺫﹾﻛﹸﺮ‪ [‬ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺿ‪‬ﻌﻒِ ﻣﺎ ﻗﻴﻞ ﺇﻥﹼ ﲨﻠﺔﹶ ﴿ﻗﹶﻮ‪‬ﻟﹸﻪ‪ ‬ﺍﻟﹾﺤ‪‬ﻖ‪ ﴾‬ﻣﺒﺘﺪﺃ ﻋﻠـﻰ ﺃﻥﹼ ﴿ﺍﳊـﻖ‪ ﴾‬ﺻـﻔﺔﹸ ﺍﻟﻘـﻮﻝ ﻭﻗﻮﻟﹸـﻪ ﴿ﻳ‪‬ـﻮﻡ‪‬‬
‫ﻳ‪‬ﻘﹸﻮﻝﹸ‪...‬ﺇﱁ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻩ ﻗﹸﺪ‪‬ﻡ‪ ‬ﻋﻠﻴﻪ‪ ،‬ﻭﻭ‪‬ﺟﻪ‪ ‬ﺍﻟﻀ‪‬ﻌﻒِ ﺃﻧﻪ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ ﻣِﻦ ﻭ‪‬ﺟﻬ‪‬ﲔ؛ ﺃﹶﺣﺪﳘﺎ ﺃﻥﹼ ﺍﻷﺻﻞ ﰲ ﺍﳌﺒﺘﺪﺃ ﺍﻟﺘﻘـﺪﱘ‪ ‬ﻭﺍﻟﺜـﺎﱐ ﺃﻥ‬
‫‪Å‬‬
‫‪١٣٣‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ُ )‪(٢‬‬
‫اﻟﺼﻮرِؕ﴾اﻟﻘﺮن)‪ ،(٣‬اﻟﻨﻔﺨﺔ اﻟﺜﺎﻧﻴﺔ ﻣﻦ إﺳﺮاﻓﻴﻞ‪ ،‬ﻻ ﻣﻠﻚ ﻓﻴﻪ ﻟﻐﲑه‬
‫ﻳﻨﻔﺦ ِ ْ‬ ‫ﻳﻮم ُ ْ َ‬ ‫اﻟﺼﺪق اﻟﻮاﻗﻊ ﻻ ﳏﺎﻟﺔ)‪َ َ ﴿ (١‬وﻟ ُ ْ ُ ْ‬
‫اﻟﻤﻠ ُ َ ْ َ‬
‫ِﻴﻢ﴾ ﰲ ﺧﻠﻘﻪ ﴿ ْ َ‬
‫اﻟﺨﺒ ِ ْ ُ ﴿‪﴾﴾۷۳‬‬ ‫ﺪةؕ﴾ ﻣﺎ ﻏﺎب وﻣﺎ ﺷﻮﻫﺪ ﴿ َو ُ َﻮ ْ َ‬
‫اﻟﺤﻜ ْ ُ‬ ‫اﻟﻐﻴﺐ َو اﻟﺸ ٰ َ ِ‬ ‫½ﳌﻦ اﳌﻠﻚ اﻟﻴﻮم؟ ﷲ¼ ﴿ ٰ ِ ُ‬
‫ﻋﻠﻢ ْ َ ْ ِ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬
‫? ﺃﻱ ﻟﻌﻤﻪ‪١٢.‬‬
‫ﻻﺑﻴْ ِ َز َ ﴾‬
‫ﻴﻢ ِ َ ِ‬ ‫ﺑﺒﺎﻃﻦ اﻷﺷﻴﺎء ﻛﻈﺎﻫﺮﻫﺎ ﴿َو﴾اذﻛﺮ ﴿ا ِذْ َ َ‬
‫ﻗﺎل ِ ْاﺑﺮ ٰ ِ ْ ُ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬
‫‪...........................................‬‬

‫ﻳﻜﻮﻥﹶ ﺍﳌﺒﺘﺪﺃﹸ ﻭﺍﳋﹶﺒ‪‬ﺮ‪ ‬ﻣﻔﺮ‪‬ﺩﺍﻥ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺍﻟﻘﻮﻝ ﺑﺎﳌﻌﲎ ﺍﳌـﺼﺪﺭﻱ ﻭﻳ‪‬ﺠﻌﻠـﻪ ﳎـﺎ ‪‬ﺯ ﲟﻌـﲎ ﺍﻟﻘـﻀﺎﺀ ﻟِﻴـﺼﺢ‪ ‬ﺍﻹﺧﺒـﺎﺭ‪ ‬ﻋﻨـﻪ‬
‫ﺑﻈﺮﻑ ﺍﻟﺰﻣﺎﻥ ﺃﻋﲏ ﴿ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﻘﹸﻮﻝﹸ﴾ ﻭﻛﻠﱡﻬﺎ ﺗ‪‬ﻜﻠﱡﻔﺎﺕ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ ﻣ‪‬ﺤﺎﻟﺔ[ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻣﺼﺪﺭ ﻣﻴﻤﻲ ﻣﻦ ½ﺣ‪‬ﺎﻝﹶ ﻳ‪‬ﺤ‪‬ﻮﻝﹸ¼ ﻳﻘﺎﻝ ﻻ ﻣ‪‬ﺤﺎﻟﺔ ﺃﻱ ﻻ ﺑ‪‬ﺪ‪ ،‬ﻭﺑﺎﻟﻀﻢ‪ ‬ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻣﻦ ½ﺃﹶﺣ‪‬ـﺎﻝﹶ ﻳ‪‬ﺤِﻴـﻞﹸ¼‬ ‫)‪(١‬‬
‫ﻳﻘﺎﻝ ﻫﻮ ﻣ‪‬ﺤﺎﻝ ﺃﻱ ﺑﺎﻃﻞ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻟﹶﻪ‪ ‬ﺍﻟﹾﻤ‪‬ﻠﹾﻚ‪ ‬ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﻳ‪‬ﻨ‪‬ﻔﹶﺦ‪ [﴾‬ﺇﳕﺎ ﺃﹶﺧﱪ ﻋﻦ ﻣ‪‬ﻠﻜﻪ ﻳﻮﻣﺌﺬ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﹸﻠﻚ‪ ‬ﻟﻪ ﺗﻌﺎﱃ ﺧﺎﻟﺼﺎﹰ ﰲ ﻛﻞﹼ ﻭﻗـﺖ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ‬ ‫)‪(٢‬‬
‫ﻷﻧﻪ ﻻ ﻣ‪‬ﻨﺎﺯِﻉ‪ ‬ﻟﻪ ﻳﻮﻣﺌﺬ ﻳ‪‬ﺪ‪‬ﻋِﻲ ﺍﳌﹸﻠﻚ‪ ‬ﻭﺃﻧﻪ ﺍﳌﻨﻔﺮﺩ‪ ‬ﺑﺎﳌﹸﻠﻚ ﻳﻮﻣﺌﺬ ﻭﺃﻥﹼ ﻣ‪‬ﻦ ﻛـﺎﻥ ﻳ‪‬ـﺪ‪‬ﻋِﻲ ﺍﳌﹸﻠـﻚ‪ ‬ﺑﺎﻟﺒﺎﻃـﻞ ﻣِـﻦ ﺍﳉﹶﺒـﺎﺑﺮﺓ ﻭﺍﻟﻔﹶﺮﺍﻋِﻨـﺔ‬
‫ﻭﺳﺎﺋﺮِ ﺍﳌﻠﻮﻙ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺪ ﺯ‪‬ﺍﻝﹶ ﻣ‪‬ﻠﻜﹸﻬﻢ ﻭﺍﻋﺘ‪‬ﺮﻓﹸﻮﺍ ﺑﺄﻥﹼ ﺍﳌﹸﻠﻚ ﷲِ ﺍﻟﻮﺍﺣﺪِ ﺍﻟﻘﹶﻬ‪‬ﺎﺭِ ﻭﺃﻧﻪ ﻻ ﻣ‪‬ﻨﺎﺯِﻉ‪ ‬ﻟﻪ ﻓﻴﻪ ﻭﻋ‪‬ﻠِﻤ‪‬ﻮﺍ ﺃﻥﹼ ﺍﻟـﺬﻱ‬
‫ﻛﺎﻧﻮﺍ ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻧ‪‬ﻪ ﻣِﻦ ﺍﳌﹸﻠﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻃﻞﹲ ﻭﻏﹸﺮﻭﺭ‪) .‬ﺧﺎﺯﻥ(‬
‫ﺐ ﺑِﻌ‪‬ـﺪ‪‬ﺩِﻫﺎ ﻓـﺈﺫﺍ ﻧ‪‬ﻔـﺦ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻘﹶﺮ‪‬ﻥِ[ ﺃﻱ ﺍﳌﺴﺘﻄﻴﻞ‪ ،‬ﻗﺎﻝ ﳎﺎﻫﺪ‪½ :‬ﺍﻟﺼ‪‬ﻮ‪‬ﺭ‪ ‬ﻗﹶـﺮ‪‬ﻥﹲ ﻛﹶﻬ‪‬ﻴ‪‬ﺌـﺔِ ﺍﻟﺒ‪‬ـﻮ‪ِ ‬‬
‫ﻕ¼‪ ،‬ﻭﻓﻴـﻪ ﲨﻴـﻊ‪ ‬ﺍﻷﺭﻭﺍﺡِ ﻭﻓﻴـﻪ ﺛﹸﻘﹶـ ‪‬‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺐ ﻋﺎﺩﻱ‪.‬‬
‫ﺧ‪‬ﺮﺟﺖ‪ ‬ﻛﻞﱡ ﺭﻭﺡٍ ِﻣﻦ ﺛﹸﻘﹶﺒِﻪِ ﻭﻭ‪‬ﺻ‪‬ﻠﺖ‪ ‬ﻟِﺠ‪‬ﺴﺪِﻫﺎ ﻓﺘ‪‬ﺤ‪‬ﻠﱡﻪ ﺍﳊﻴﺎﺓﹸ‪ ،‬ﻓﺎﻹﺣﻴﺎﺀُ ﻳ‪‬ﺤﺼ‪‬ﻞﹸ ﺑﺈﳚﺎﺩِ ﺍﷲِ ﻋﻨﺪ‪ ‬ﺍﻟﻨﻔﺦِ ﻻ ﺑﺎﻟﻨﻔﺦ ﻓﻬﻮ ﺳﺒ ‪‬‬
‫ﻭﺍﺧﺘ‪‬ﻠﻒ ﺍﻟﻌﻠﻤﺎﺀُ ﰲ ﴿ﺍﻟﺼ‪‬ﻮ‪‬ﺭِ﴾ ﺍﳌﺬﻛﻮﺭِ ﰲ ﺍﻵﻳﺔ ﻭﺍﻷﺻﺢ‪ ‬ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺼﻮﺭ ﻫﻮ ﺍﻟﻘـﺮﻥ ﺍﻟـﺬﻱ ﻳ‪‬ـﻨﻔﹸﺦ‪ ‬ﻓﻴـﻪ ﺇﺳـﺮﺍﻓﻴﻞﹸ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ‬
‫ﻭﺍﻟﺴﻼﻡ‪ ‬ﻧ‪‬ﻔﹾﺨ‪‬ﺘ‪‬ﻴ‪‬ﻦِ؛ ﻧﻔﺨﺔ ﺍﻟﺼﻌﻖِ ﻭﻧﻔﺨﺔ ﺍﻟﺒﻌﺚ ﻟﻠﺤﺴﺎﺏ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻏﺎﺏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻏﺎﺏ ﻭﻣﺎ ﺷ‪‬ﻮﻫِﺪ‪ [‬ﺃﻱ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﻠﻖ‪ ،‬ﻭﺇﻻﹼ ﻓﺎﻟﻜﻞﱡ ﻋﻨﺪ ﺍﷲ ﺷﻬﺎﺩﺓ ﻭﻻ ﻳﻐﻴﺐ ﻋﻠﻴـﻪ ﺷـﻲﺀ‪ ،‬ﺑـﻞ ﻣـﺎ ﰲ ﺗ‪‬ﺨ‪‬ـﻮﻡِ ﺍﻷﺭﺿـﲔ‬ ‫)‪(٥‬‬
‫ﻭﺍﻟﺴﻤﺎﻭﺍﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻪ ﻛﻤﺎ ﻋﻠﻰ ﻇﹶﻬﺮِﻫﺎ ﺳﻮﺍﺀً ﺑِﺴ‪‬ﻮﺍﺀٍ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺧ‪‬ﻠﹾﻘِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠﱢﻖ‪ ،‬ﻭﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﺍﻻﺭﺗﺒﺎﻁ ﲟﺎ ﻗﺒﻠﻪ‪ ،‬ﻓﺎﻓﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺒ‪‬ﺎﻃِﻦِ ﺍﻷﺷﻴﺎﺀِ ﻛﻈﺎﻫِﺮﻫﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻟﻔﹶﻌِﻴﻞ ﻣﻦ ﺍﳌﺒﺎﻟﻐـﺔ‪ ،‬ﻭﺍﳌﻌـﲎ‪ :‬ﻭﺍﷲُ ﲜﻤﻴـﻊ ﺍﻷﺷـﻴﺎﺀ ﺑِﻈﺎﻫﺮِﻫـﺎ‬ ‫)‪(٧‬‬
‫ﻭﺑﺎﻃﻨِﻬﺎ ﺧﺒﲑ‪ ‬ﻋﺎﻟِﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﹾﻛﹸﺮ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻈﺮﻑ‪ ‬ﻣﻌﻤﻮﻝ ﶈﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪ِ ﴿] :‬ﻷَﺑ ِْﻴ ِ َز َ ﴾[ ﻣ‪‬ﻘﺘ‪‬ﻀٰﻰ ﻫﺬﻩ ﺍﻵﻳﺔِ ﻭﺁﻳﺔِ ﻣﺮﱘ‪ ‬ﺃﻥﹼ ﺁﺯ‪‬ﺭ‪ ‬ﺃﹶﺑ‪‬ﺎ ﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ ﻭﻫﻮ ﻳ‪‬ﺸﻜِﻞﹸ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﹶـﻪ‬ ‫)‪(٩‬‬
‫ﺍﶈﻘﱢﻘﻮﻥ ﺇﻥﹼ ﻧﺴﺐ‪ ‬ﺭﺳﻮﻝِ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﳏﻔﻮﻅ ﻣِﻦ ﺍﻟﺸﺮﻙ ﻓﻠﹶﻢ ﻳ‪‬ـﺴﺠ‪‬ﺪ‪ ‬ﺃﹶﺣـﺪ‪ ‬ﻣِـﻦ ﺁﺑﺎﺋِـﻪ ﻣِـﻦ ﻋﺒـﺪِ ﺍﷲِ ﺇﱃ ﺁﺩﻡ‪ ‬ﻋﻠﻴـﻪ‬
‫ﻂ‪ ،‬ﻭﺑﺬﻟﻚ ﻗﺎﻝ ﺍﳌﻔﺴﺮ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿َو َ َﻘﻠَﺒـَﻚ ـ ِ ْ اﻟـﺴﺠ ِِﺪ ْﻳ َﻦ﴾ ]ﺍﻟـﺸﻌﺮﺍﺀ‪ ،[٢١٩ :‬ﻭﻗـﺎﻝ ﺍﻟﺒ‪‬ﻮﺻِـﻴ‪‬ﺮِﻱ‪ ‬ﰲ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟِﺼﻨﻢٍ ﻗﹶ ﹼ‬
‫ﻭﺑﺪﺍ ﻟﻠﻮﺟﻮﺩ ﻣﻨﻚ ﻛﺮﱘ ﻣﻦ ﻛﺮﱘ ﺁﺑﺎﺅ ﻩ ﻛﺮﻣﺎﺀ‬ ‫ﺍﳍﻤﺰﻳﺔ‪:‬‬
‫‪Å‬‬
‫‪١٣٤‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫وﻗﻮﻣ َ ﴾ ﺑﺎﲣﺎذﻫﺎ ﴿ ِ ْ َ ٰ ٍ‬
‫ﺿﻠﻞ﴾‬ ‫ار َ َ َ ْ َ‬ ‫اﺻﻨﺎﻣﺎ ﻟ ِ َ ًﺔۚ﴾ ﺗﻌﺒﺪﻫﺎ‪ ،‬اﺳﺘﻔﻬﺎم ﺗﻮﺑﻴﺦ ﴿ا ِ َ ٰ‬ ‫ﻫﻮ ﻟﻘﺒﻪ واﲰﻪ ﺗﺎرخ)‪ُ ِ َ َ ﴿ (١‬‬
‫اﺗﺘﺨﺬ َ ْ َ ً‬
‫)‪(٢‬‬
‫? ﺇﺑﺮﺍﻫﻴﻢ‪١٢.‬ﺧﺎﺯﻥ‬
‫َﻜﻮت﴾ﻣﻠﻚ ﴿ ٰ ٰ ِ‬
‫اﻟﺴﻤﻮت‬ ‫)‪(٧‬‬ ‫ُ‬
‫َﻣﻠ ْ َ‬
‫)‪(٦)(٥‬‬
‫ﻴﻢ‬ ‫ِ‬
‫ﻧﺮي ْاﺑﺮ ٰ ِ ْ َ‬ ‫ﻗ‬
‫وﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ أرﻳﻨﺎه إﺿﻼل أﺑﻴﻪ و ﻮﻣﻪ ﴿ ُ ِ‬ ‫ﻋﻦ اﳊﻖ)‪﴿ (٣‬ﻣﺒ ِ ْ ٍ ﴿‪ ﴾﴾۷۴‬ﺑﲔ)‪َ َ ﴿ (٤‬‬
‫اﻟﻤـﻮﻗﻨ ِ ْ َ ﴿‪ (٩)﴾﴾۷۵‬ﺑﻬـﺎ‪،‬وﲨﻠـﺔ ½وﻛـﺬﻟﻚ¼ وﻣـﺎ ﺑﻌـﺪﻫﺎ اﻋـﱰاض‬ ‫ﻣـﻦ ْ ُ ْ ِ‬ ‫واﻻرض﴾ ﻟﻴﺴﺘﺪل ﺑﻪ ﻋـ وﺣـﺪاﻧﻴﺘﻨﺎ ﴿ َ ِ َ ُ ْ َ‬
‫وﻟﻴﻜـﻮن ِ َ‬ ‫َ َْْ ِ‬
‫)‪(٨‬‬
‫‪٢‬‬ ‫‪٢‬‬

‫وﻋﻄﻒ ﻋ ½ﻗﺎل¼‪َ ﴿ ،‬ﻓﻠَﻤﺎ َﺟﻦ﴾ أﻇﻠﻢ ‪......................................................................‬‬

‫ﻭﺃﺟﻴﺐ ﻋﻦ ﺫﻟﻚ ﺑﺄﻥﹼ ﺣِﻔﻈﹶﻬﻢ ﻣِﻦ ﺍﻹﺷﺮﺍﻙ ﻣﺎ ﺩ‪‬ﺍﻡ‪ ‬ﺍﻟﻨﻮﺭ‪ ‬ﺍﶈﻤﺪﻱ‪ ‬ﰲ ﻇﹶﻬﺮِﻫﻢ ﻓﺈﺫﺍ ﺍﻧﺘ‪‬ﻘﻞ ﺟـﺎﺯ‪ ‬ﺃﻥ ﻳ‪‬ﻜﻔﹸـﺮ‪‬ﻭﺍ ﺑﻌـﺪ‪ ‬ﺫﻟـﻚ ﻛـﺬﺍ ﻗـﺎﻝ‬
‫ﺍﳌﻔﺴﺮﻭﻥ ﻫﻨﺎ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺗﺴﻠﻴﻢ ﺃﻥﹼ ½ﺁﺯ‪‬ﺭ‪ ¼‬ﺃﺑﻮﻩ‪ .‬ﻭﺃﺟﺎﺏ ﺑﻌﻀ‪‬ﻬﻢ ﺃﻳﻀﺎ ﺑِﻤ‪‬ﻨﻊِ ﺃﻥﹼ ﺁﺯﺭ‪ ‬ﺃﺑﻮﻩ ﺑﻞ ﻛﺎﻥ ﻋﻤ‪‬ﻪ ﻭﻛﺎﻥ ﻛـﺎﻓﺮﺍﹰ‪ ،‬ﻭ½ﺗ‪‬ـﺎﺭ‪‬ﺥ‪¼‬‬
‫ﺃﺑﻮﻩ ﻣﺎﺕ‪ ‬ﰲ ﺍﻟﻔﹶﺘ‪‬ﺮﺓِ ﻭﱂ ﻳ‪‬ﺜﺒ‪‬ﺖ ﺳﺠﻮﺩ‪‬ﻩ ﻟِﺼ‪‬ﻨ ٍﻢ‪ ،‬ﻭﺇﳕﺎ ﲰﺎﻩ ﺃﹶﺑﺎﹰ ﻋﻠﻰ ﻋـﺎﺩﺓ ﺍﻟﻌـﺮﺏ ﻣـﻦ ﺗـﺴﻤﻴﺔ ﺍﻟﻌ‪‬ـﻢ‪ ‬ﺃﹶﺑـﺎﹰ‪ ،‬ﻭﰲ ﺍﻟﺘـﻮﺭﺍﺓ‪½ :‬ﺍﺳـﻢ‪ ‬ﺃﹶﺑِـﻲ‬
‫ﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ ‬ﺗ‪‬ﺎﺭ‪‬ﺥ‪) .¼‬ﺟ‪‬ﻤﻞ‪ ،‬ﻣﺪﺍﺭﻙ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﲰ‪‬ﻪ ﺗ‪‬ﺎﺭ‪‬ﺥ‪ [‬ﻳ‪‬ﻘﺮ‪‬ﺃﹸ ﺑﺎﳋﺎﺀ ﺍﳌﻌﺠﻤﺔ ﻭﺍﳊﺎﺀِ ﺍﳌﻬﻤﻠﺔ‪ ،‬ﻭﻗﻴﻞ ﺇﻥﹼ ½ﺁﺯ‪‬ﺭ¼ ﺍﲰ‪‬ﻪ ﻭ½ﺗ‪‬ﺎﺭ‪‬ﺥ¼ ﻟﹶﻘﺒ‪‬ﻪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﻔﻬﺎﻡ‪ ‬ﺗﻮﺑﻴﺦٍ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳍﻤﺰﺓ ﻟﻠﺘﻮﺑﻴﺦ ﻻ ﻟﻼﺳﺘﻌﻼﻡ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ‬ﻣﻦ ﺍﳌﻌﻠـﻮﻡ ﻻ ﻣﻌـﲎ ﻟـﻪ‪) .‬ﺍﻟـﺸﻬﺎﺏ‬ ‫)‪(٢‬‬
‫ﺑﺘﺼﺮ‪‬ﻑ‪ ،‬ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺔ‪] [١٠٦:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺍﳊ ‪‬ﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻌﻴ‪‬ﻦ ﺍﳌﺘﻌﻠِّﻖ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﻴﻦٍ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﻣ‪‬ﺒِﲔ﴾ ﻣِﻦ ½ﺃﹶﺑﺎﻥﹶ¼ ﺍﻟﻼﺯﻡِ ﻻ ﺍﳌﺘﻌﺪ‪‬ﻱ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻧـﺮي﴾ ﺣﻜﺎﻳﺔﹸ ﺣﺎﻝٍ ﻣﺎﺿﻴﺔٍ‪ ،‬ﻭ½ﺍﳌﻠﻜﻮﺕ¼‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻧ ُﺮ ِي إﺑْﺮٰ ِْﻴَﻢ‪ ﴾...‬ﺇﱁ[ ﺃﻱ ﻧ‪‬ﺮﻱ ﺑ‪‬ﺼِﲑ‪‬ﺗ‪‬ﻪ ﻟﹶﻄﺎﺋﻒ‪ ‬ﺧﻠﻖِ ﺍﻟﺴﻤٰﻮﺍﺕ ﻭﺍﻷﺭ ِ‬
‫ﺽ‪ ،‬ﻭ﴿ ُ ِ‬ ‫)‪(٥‬‬
‫ﺃﹶﺑﻠﹶﻎﹸ ﻣِﻦ ﺍﳌﹸﻠﹾﻚِ ﻷﻥﹼ ﺍﻟﻮﺍﻭ‪ ‬ﻭﺍﻟﺘﺎﺀَ ﺗ‪‬ﺰ‪‬ﺍﺩ‪‬ﺍﻥِ ﻟﻠﻤ‪‬ﺒﺎﻟﹶﻐﺔ‪) .‬ﻣﺪﺍﺭﻙ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﯼ ﺇِﺑ‪‬ﺮٰﻫِﻴ‪‬ﻢ‪ ‬ﻣ‪‬ﻠﹶﻜﹸﻮ‪‬ﺕ‪ ‬ﺍﻟﺴ‪‬ﻤٰﻮٰﺕِ ﻭ‪‬ﺍﻷَﺭ‪‬ﺽِ‪ ...‬ﻭ‪‬ﺗِﻠﻚ‪ ‬ﺣ‪‬ﺠ‪‬ﺘ‪‬ﻨ‪‬ﺎ﴾[ ﻓﻴﻪ ﺍﻻﺳﺘﺪﻻﻝﹸ ﺑﺘﻐﻴﲑِ ﺍﻟﻌﺎﻟﹶﻢ ﻋﻠﻰ ﺣﺪﻭﺛـﻪ ﻭﻗِـﺪ‪‬ﻡِ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻛﹶﺬٰﻟِﻚ‪ ‬ﻧ‪‬ﺮِ ۤ‬ ‫)‪(٦‬‬
‫ﺻﺎﻧِﻌِﻪ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻠﹾﻚ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﳌﹶﻠﹶﻜﻮﺕ ﺍﳌﹸﻠ ‪‬‬
‫ﻚ‪ ،‬ﻭﺍﻟﺘﺎﺀُ ﻓﻴﻪ ﻟﻠﻤﺒﺎﻟﻐـﺔ ﻛـﺎﻟﺮ‪‬ﻏﹶﺒ‪‬ﻮﺕِ ﻭﺍﻟﺮ‪‬ﻫ‪‬ﺒ‪‬ـﻮﺕِ ﻭﺍﻟﺮ‪ ‬ﺣﻤ‪‬ـﻮﺕِ ﻣِـﻦ ﺍﻟﺮ‪‬ﻏﹾﺒ‪‬ـﺔِ‬ ‫)‪(٧‬‬
‫ﻕ ﺑﲔ‪ ‬ﺍﳌﹸﻠﻚ ﻭﺍﳌﹶﻠﹶﻜﻮﺕِ‪ ،‬ﻓﺎﳌﹸﻠﻚ ﻣﺎ ﻇﹶﻬﺮ ﻟﻨﺎ ﻭﺍﳌﻠﻜـﻮﺕ‪‬‬ ‫ﻭﺍﻟﺮ‪‬ﻫ‪‬ﺒ‪‬ﺔِ ﻭﺍﻟﺮ‪ ‬ﺣﻤ‪‬ﺔِ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﳌﻠﻜﻮﺕ‪ ‬ﻭﺍﳌﹸﻠﻚ‪ ‬ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻠﺼﻮﻓﻴﺔ ﻓﹶﺮ ‪‬‬
‫ﻣﺎ ﺧ‪‬ﻔِﻲ‪ ‬ﻋﻨ‪‬ﺎ ﻛﺎﻟﺴﻤٰﻮﺍﺕ ﻭﻣﺎ ﻓﻴﻬﺎ‪ .‬ﺇﺫﺍ ﻋ‪‬ﻠﻤﺖ‪ ‬ﺫﻟﻚ ﻓﺎﻷَﻭﱃ ﺇﺑﻘﺎﺅ‪‬ﻩ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻟِﻤـﺎ ﻭ‪‬ﺭ‪‬ﺩ ﺃﻧـﻪ )ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ( ﺃﹸﻗـﻴﻢ‪ ‬ﻋﻠـﻰ ﺻ‪‬ـﺨ‪‬ﺮ‪‬ﺓٍ‬
‫ﻭﻛﹸﺸِﻒ‪ ‬ﻟﻪ ﻋﻦ ﺍﻟﺴﻤٰﻮﺍﺕ ﺣﱴ ﺍﻟﻌﺮﺵِ ﻭﺍﻟﻜﺮﺳﻲ‪ ‬ﻭﻣﺎ ﰲ ﺍﻟﺴﻤٰﻮﺍﺕِ ﻣﻦ ﺍﻟﻌ‪‬ﺠﺎﺋﺐ ﻭﺣﱴ ﺭ‪‬ﺃﻯ ﻣﻜﺎﻧ‪‬ﻪ ﰲ ﺍﳉﻨ‪‬ﺔ‪ ،‬ﻓﺬﻟﻚ ﻗﻮﻟﹸـﻪ ﺗﻌـﺎﱃ‪:‬‬
‫اﻟﺪﻧﻴﺎ﴾ ]ﺍﻟﻌ‪‬ﻨ ﹶﻜﺒ‪‬ﻮﺕ‪ ،[٢٧ :‬ﻭﻛﹸﺸﻒ ﻟﻪ ﻋﻦ ﺍﻷﺭﺽ ﺣﱴ ﻧ‪‬ﻈﺮ ﺇﱃ ﺃﹶﺳﻔﹶﻞِ ﺍﻷﺭﺿِﲔ‪ ‬ﻭﺭ‪‬ﺃﻯ ﻣﺎ ﻓﻴﻬﺎ ﻣِﻦ ﺍﻟﻌ‪‬ﺠﺎﺋ ِ‬
‫ﺐ‪ ،‬ﻭﻫـﺬﺍ‬ ‫﴿ َو َﺗ ْﻨٰ ُ َ ْ‬
‫اﺟﺮَ ٗہ ِ ْ َ‬
‫ﻳ‪‬ﻔِﻴﺪ‪ ‬ﺃﹶﻥﱠ ﺍﻟﺮ‪‬ﺅﻳ‪‬ﺔﹶ ﺑ‪‬ﺼ‪‬ﺮِﻳ‪‬ﺔﹲ ﻻ ﻋِﻠﻤﻴ‪‬ﺔﹲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻴ‪‬ﺴﺘ‪‬ﺪِﻝﱠ ﺑﻪ‪...‬ﺇﱁ[ ﻗﹶﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻭ‪‬ﻟِﻴ‪‬ﻜﹸﻮﻥﹶ﴾ ﻋﻄﻒ ﻋﻠﻰ ﻋﻠﹼﺔ ﻣﻘﺪ‪‬ﺭﺓٍ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘـﺎﻡ ﻓـﻼ ﻳ‪‬ـﺮِﺩ‪ ‬ﺃﻥﹼ ﻋﻄـﻒ‪ ‬ﺍﻟﻌِﻠﱠـﺔِ‬ ‫)‪(٨‬‬
‫ﻋﻠﻰ ﺍﳌﹸﺪ‪‬ﻋٰﻰ ﻻ ﻳ‪‬ﺼِﺢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻟِﻴ‪‬ﻜﹸﻮﻥﹶ ﻣِﻦ‪ ‬ﺍﳌﹸﻮﻗِﻨِﲔ‪ [﴾‬ﻋِﻴﺎﻧﺎﹰ ﻛﻤﺎ ﺃﹶﻳﻘﹶﻦ‪ ‬ﺑ‪‬ﻴﺎﻧﺎﹰ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬ ‫)‪(٩‬‬

‫‪١٣٥‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫?ﺃﻱ ﺇﺑﺮﺍﻫﻴﻢ‪١٢.‬‬

‫ﻗﺎل﴾ ﻟﻘﻮﻣﻪ وﻛﺎﻧﻮا ﳒﺎﻣﲔ ﴿ ٰ َﺬا َر ْۚ﴾ ﰲ زﻋﻤﻜﻢ ﴿ َﻓﻠ َۤﻤﺎ َ َ َ‬

‫اﻓﻞ﴾ ﻏﺎب‬ ‫اﻟﻴﻞ َر َ ْ َ ً‬
‫ﻛﻮﻛﺒﺎۚ﴾ ﻗﻴﻞ ﻫﻮ اﻟﺰﻫﺮة ﴿ َ َ‬ ‫﴿ َﻋﻠ َْﻴ ِ ْ ُ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫اﻻﻓﻠ ِ ْ َ ﴿‪ ﴾﴾۷۶‬أن أﲣﺬﻫﻢ أرﺑﺎﺑﺎ)‪ (٣‬ﻷن اﻟﺮب)‪ (٤‬ﻻ ﳚﻮز ﻋﻠﻴﻪ اﻟﺘﻐﲑ واﻻﻧﺘﻘﺎل)‪ (٥‬ﻷ‪‬ﻤـﺎ ﻣـﻦ ﺷـﺄن‬ ‫ﻗﺎل َ ۤﻻ ا ُِﺣﺐ ْ ٰ ِ‬
‫﴿َ َ‬
‫ﻗﺎل َﻟ ِ ْﻦ ْﻟﻢ ﻳَ ْﺪِ ِ ْ َر ْ﴾‬ ‫ﻗﺎل﴾ ﳍﻢ ﴿ ٰ َﺬا َر ْۚ َﻓﻠ َۤﻤﺎ َ َ َ‬
‫اﻓﻞ َ َ‬ ‫اﳊﻮادث‪ ،‬ﻓﻠﻢ ﻳﻨﺠﻊ ﻓﻴﻬﻢ ذﻟﻚ ﴿ َﻓﻠَﻤﺎ َراَ ْ َ َ َ‬
‫اﻟﻘﻤﺮ َﺑﺎزِﻏًﺎ﴾ ﻃﺎﻟﻌﺎ ﴿ َ َ‬
‫)‪(٦‬‬
‫? ﺃﻱ ﱂ ﻳﺆﺛﺮ ﻭﻳﻔﺪ‪١٢.‬ﺻﺎﻭﻱ‬
‫اﻟﻀﺎﻟ ْ َ ﴿‪ ﴾﴾۷۷‬ﺗﻌﺮﻳﺾ ﻟﻘﻮﻣﻪ ﺑﺄ‪‬ﻢ ﻋ ﺿﻼل‪ ،‬ﻓﻠﻢ ﻳﻨﺠﻊ ﻓﻴﻬﻢ ذﻟﻚ ﴿ َﻓﻠَﻤﺎ َراَ‬ ‫اﻟﻘﻮم ِ ٓ‬ ‫ﻳﺜﺒﺘﲏ ﻋ اﳍﺪى ﴿ َﻻ َ ُ ْ َ‬
‫ﻛﻮﻧﻦ ِ َ‬
‫ﻣﻦ ْ َ ْ‬
‫)‪(٧‬‬

‫ﺬا َ ْﻛ َ ُۚ﴾ ﻣﻦ اﻟﻜﻮﻛﺐ واﻟﻘﻤﺮ ﴿ َﻓﻠ َۤﻤﺎ َ َاﻓﻠ ْ‬

‫َـﺖ﴾ وﻗﻮﻳـﺖ ﻋﻠـﻴﻬﻢ‬ ‫ﻗﺎل ٰ َﺬا﴾ ذﻛﺮه ﻟﺘﺬﻛﲑ ﺧﱪه)‪َ ﴿ (٨‬ر ْ ٰ َ ۤ‬
‫‪٢‬‬
‫اﻟﺸﻤﺲ َ ِ َ ً‬
‫ﺑﺎزﻏﺔ َ َ‬ ‫ْ َ‬
‫‪٢‬‬

‫ﻛﻮن ﴿‪ ﴾﴾۷۸‬ﺑـﺎﷲ ﻣـﻦ اﻷﺻـﻨﺎم)‪ (٩‬واﻷﺟـﺮام اﳌﺤﺪﺛـﺔ اﳌﺤﺘﺎﺟـﺔ إﱃ‬ ‫ﺑﺮيء ﻣﻤﺎ ُ ـ ْ ِ ُ ْ َ‬ ‫اﳊﺠﺔ وﻟﻢ ﻳﺮﺟﻌﻮا ﴿ َ َ‬
‫ﻗﺎل ٰ َ ْﻘﻮم ِ ا ِ ْ َ ِ ٌ‬
‫ﳏﺪث‪ ،‬ﻓﻘﺎﻟﻮا ﻟﻪ ﻣﺎ ﺗﻌﺒﺪ)‪ (١٠‬؟ ‪............................................................................‬‬

‫ﳋﻄﹶـﺄ‬ ‫ﻛﻮﻛﺒﺎ﴾[ ﺃﻱ ﺍﻟﺰ‪‬ﻫ‪‬ﺮ‪‬ﺓﹶ ﺃﻭ ﺍﳌﹸﺸﺘ‪‬ﺮِﻱ‪ ‬ﻭﻛﺎﻥ ﻗﹶﻮﻣ‪‬ﻪ ﻳ‪‬ﻌﺒ‪‬ﺪ‪‬ﻭﻥ ﺍﻷﺻﻨﺎﻡ‪ ‬ﻭﺍﻟﺸﻤﺲ‪ ‬ﻭﺍﻟﻘﻤﺮ‪ ‬ﻭﺍﻟﻜﹶﻮﺍﻛِ ‪‬‬
‫ﺐ‪ ،‬ﻓـﺄﹶﺭ‪‬ﺍﺩ‪ ‬ﺃﻥ ﻳ‪‬ﻨ‪‬ـ‪‬ﺒﻬ‪‬ﻬ‪‬ﻢ ﻋﻠـﻰ ﺍ ﹶ‬ ‫ﻗﻮﻟﻪ‪َ﴿] :‬ر َ ْ َ ً‬ ‫)‪(١‬‬
‫ﰲ ﺩِﻳﻨِﻬﻢ ﻭﺃﹶﻥ ﻳ‪‬ﺮﺷِﺪ‪‬ﻫﻢ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﻨﻈﺮِ ﻭﺍﻻﺳﺘﺪﻻﻝِ ﻭﻳ‪‬ﻌ‪‬ﺮ‪‬ﻓﹶﻬﻢ ﺃﻥﹼ ﺍﻟﻨﻈﺮ‪ ‬ﺍﻟﺼﺤﻴﺢ‪ ‬ﻣ‪ ‬ﺆﺩ‪ ‬ﺇﱃ ﺃﹶﻥﹼ ﺷﻴﺌﺎﹰ ﻣﻨـﻬﺎ ﻟـﻴﺲ ﺑﺈِﻟـﻪٍ ﻟِﻘﻴـﺎﻡِ ﺩﻟﻴـﻞِ ﺍﳊـﺪﻭﺙِ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﻷﻥﹼ ﳍﺎ ﻣ‪‬ﺤﺪِﺛﺎﹰ ﺃﹶﺣﺪ‪‬ﺛﹶﻬﺎ ﻭﻣ‪‬ﺪ‪‬ﺑ‪‬ﺮﺍﹰ ‪‬ﺩﺑ‪‬ﺮ‪ ‬ﻃﹸﻠﻮﻋ‪‬ﻬﺎ ﻭﺃﹸﻓﹸﻮﻟﹶﻬﺎ ﻭﺍﻧﺘﻘﺎﻟﹶﻬﺎ ﻭﻣ‪‬ﺴِﲑ‪‬ﻫﺎ ﻭﺳﺎﺋﺮ‪ ‬ﺃﺣﻮﺍﻟِﻬﺎ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺭ‪‬ﺃﻯ ﺍﻟﻜﻮﻛـﺐ‪ ‬ﺍﻟـﺬﻱ ﻛـﺎﻧﻮﺍ ﻳ‪‬ﻌﺒ‪‬ﺪ‪‬ﻭﻧ‪‬ـﻪ‬
‫ﻗﺎﻝ‪﴿ :‬ﻫﺬﺍ ﺭﰊ﴾‪ ،‬ﺃﻱ ﻗﺎﻝ ﳍﻢ ﻫﺬﺍ ﺭ‪‬ﺑ‪‬ﻲ ﰲ ﺯ‪‬ﻋﻤِﻜﻢ ﺃﻭ ﺍﳌﺮﺍﺩ‪ ‬ﺃﹶﻫﺬﺍ؟ ﺍﺳﺘﻬﺰﺍﺀً ﺑِﻬﻢ ﻭﺇﻧﻜﺎﺭﺍﹰ ﻋﻠﻴﻬﻢ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺯ‪‬ﻋ‪‬ﻤِﻜﻢ[ ﺃﻱ ﻓﺎﳉﻤﻠﺔﹸ ﺧﱪﻳﺔ ﻋﻠﻰ ﺣ‪‬ﺴ‪‬ﺐِ ﺯ‪‬ﻋﻤِﻬـﻢ ﻻ ﻋﻠـﻰ ﺣ‪‬ـﺴ‪‬ﺐ ﺍﻟﻮﺍﻗـﻊ ﻭﺍﻋﺘﻘـﺎﺩِ ﺇﺑـﺮﺍﻫﻴﻢ‪ ‬ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ ﻭﺍﻟـﺴﻼﻡ‪.‬‬ ‫)‪(٢‬‬
‫)ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻥﹾ ﺃﹶﺗ‪‬ﺨِﺬﹶﻫ‪‬ﻢ ﺃﹶﺭﺑ‪‬ﺎﺑﺎﹰ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻧﻪ ﻛﲏ ﺑِﻌ‪‬ﺪ‪‬ﻡِ ﺍﳌﹶﺤﺒ‪‬ﺔِ ﻋﻦ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﺗ‪‬ﺨﺎﺫِ ﺍﻵﻓِﻠِﲔ‪ ‬ﺃﹶﺭﺑ‪‬ﺎﺑﺎﹰ ﻷﻧﻪ ﻳ‪‬ﻠﺰ‪‬ﻡ‪ ‬ﻣِﻦ ﻧ‪‬ﻔـﻲِ ﺍﳌﹶﺤﺒ‪‬ـﺔِ ﻧ‪‬ﻔـﻲ‪ ‬ﺍﻟﻌﺒـﺎﺩﺓِ‬ ‫)‪(٣‬‬
‫ﺑﺎﻟﻄﺮﻳﻖِ ﺍﻷَﻭﱃ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺏ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥٍ ﻟِﻮ‪‬ﺟﻪِ ﺍﻻﺳﺘِﺪﻻﻝ ﺑﺎﻷُﻓﹸﻮﻝ ﻋﻠﻰ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻷُﻟﹸﻮﻫﻴ‪‬ﺔ‪) .‬ﺯﺍﺩﻩ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻷﻥﹼ ﺍﻟﺮ‪ ‬‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺘﻐـ‪‬ﻴﺮ‪ ‬ﻭﺍﻻﻧﺘﻘﺎﻝﹸ[ ﺃﻱ ﻷﻥﹼ ﺍﻷُﻓﹸﻮﻝﹶ ﺣﺮﻛﺔ ﻭﺍﳊﺮﻛﺔﹸ ﺗ‪‬ﻘﺘﻀﻲ ﺣﺪﻭﺙﹶ ﺍﳌﺘﺤﺮ‪‬ﻙِ ﻭﺇﻣﻜﺎﻧ‪‬ﻪ ﻓﻴ‪‬ﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺇﳍﺎﹰ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻠﹶﻢ ﻳ‪‬ﻨ‪‬ﺠ‪‬ﻊ‪ [‬ﺃﻱ ﻟﹶﻢ ﻳ‪‬ﺆ‪‬ﺛﱢﺮ‪ ‬ﻭﻳ‪ِ ‬ﻔﺪ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﹶﺜﺒ‪‬ﺘﻨِﻲ ﻋﻠﻰ ﺍﳍﹸﺪﻯ[ ﺇﳕﺎ ﻗﺎﻝ ﺫﻟﻚ ﻷﻥﹼ ﺃﺻﻞﹶ ﺍﳍﹸﺪﻯ ﺣﺎﺻﻞﹲ ﻟﻸﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ ‬ﺑِﺤ‪‬ﺴ‪‬ﺐِ ﺍﻟﻔﻄﺮﺓ ﻭﺍﳋِﻠﻘﹶـﺔ ﻓـﻼ‬ ‫)‪(٧‬‬
‫ﻳ‪‬ﺘﺼﻮ‪‬ﺭ ﻧﻔﻴ‪‬ﻪ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺫﹶﻛﱠﺮ‪‬ﻩ ﻟِﺘﺬﻛِﲑِ ‪‬ﺧﺒ‪‬ﺮِﻩ[ ﺃﻱ ﻭﻫﻮ ﴿ﺭ‪‬ﺑ‪‬ﻲ‪ ،﴾‬ﻭﻫﺬﺍ ﻛﺎﳌﹸﺘﻌﻴ‪‬ﻦ ﻷﻥﹼ ﺍﳌﺒﺘﺪﺃﹶ ﻭﺍﳋﱪ‪ ‬ﻋﺒﺎﺭﺓﹲ ﻋﻦ ﺷﻲﺀ ﻭﺍﺣﺪ ﻭﺍﻟﺮ‪‬ﺏ‪ ‬ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻣ‪‬ﺼ‪‬ﻮﻥﹲ‬ ‫)‪(٨‬‬
‫ﻋﻦ ﺷ‪‬ﺒﻬﺔِ ﺍﻟﺘﺄﻧﻴﺚ‪ ،‬ﺃﻻﹶ ﺗ‪‬ﺮﺍﻫﻢ ﻗﺎﻟﻮﺍ ﰲ ﺻِ ﹶﻔﺘِﻪ ½ﻋ‪‬ﻼﱠﻡ‪ ¼‬ﻭﻟﹶﻢ ﻳ‪‬ﻘﹸﻮﻟﹸﻮﺍ ½ﻋ‪‬ﻼﱠﻣﺔﹲ¼ ﻭﺇﻥ ﻛﺎﻥ ½ﻋ‪‬ﻼﱠﻣﺔ¼ ﺃﹶﺑﻠﹶﻎﹶ ﺗ‪‬ﺒﺎﻋ‪‬ﺪﺍﹰ ﻋﻦ ﻋ‪‬ﻼﹶﻣﺔِ ﺍﻟﺘﺄﻧﻴﺚ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﻷَﺻﻨﺎﻡِ‪...‬ﺇﱁ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ½ﻣﺎ¼ ﻣﻮﺻﻮﻟﺔ ﻭﻳ‪‬ﺼِﺢ‪ ‬ﺟ‪‬ﻌﻠﹸﻬﺎ ﻣﺼﺪﺭﻳﺔﹰ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻓﻘﺎﻟﻮﺍ ﻟﻪ ﻣﺎ ﺗ‪‬ﻌﺒ‪‬ﺪ‪‬؟[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﺇِﻧ‪‬ﻲ‪ ‬ﻭ‪‬ﺟ‪‬ﻬ‪‬ﺖ‪ ﴾... ‬ﺇﱁ ﺍﺳﺘﻴﻨﺎﻑ ﻓﺎﻧﺪ‪‬ﻓﻊ ﻣﺎ ﻳ‪‬ﺘـﻮﻫ‪‬ﻢ ﺃﻥﹼ ﺍﻟﻈـﺎﻫﺮ ﺍﻟﻌﻄـﻒ‪ ‬ﻟِﺘﻨﺎﺳ‪‬ـﺐِ‬
‫ﺍﳉﻤﻠﺘﲔ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﻗﺎﺋﻠﹶﻬﻤﺎ ﻭﺍﺣﺪ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪١٣٦‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﺣﻨﻴﻔـﺎ﴾ ﻣـﺎﺋﻼ إﱃ اﻟـﺪﻳﻦ‬
‫واﻻرض﴾ أي اﷲ ﴿ َ ِ ْ ً‬ ‫ﻟﻠﺬي َﻓ َ َ ﴾ ﺧﻠﻖ ﴿ ٰ ٰ ِ‬
‫اﻟـﺴﻤﻮت َ ْ َ ْ َ‬ ‫وﺟ ِ َﻲ﴾ ﻗﺼﺪت ﺑﻌﺒﺎدﰐ ﴿ ِ ِ ْ‬
‫)‪(١‬‬
‫ﻗﺎل ﴿ا ِ ْ َوﺟ ْ ُﺖ َ ْ‬
‫ﻗﻮﻣ ٗ ؕ﴾)‪ (٣‬ﺟﺎدﻟﻮه)‪ (٤‬ﰲ دﻳﻨﻪ وﻫـﺪدوه)‪ (٥‬ﺑﺎﻷﺻـﻨﺎم أن ﺗـﺼﻴﺒﻪ‬ ‫اﻟﻤ ْ ِ ﻛ ِ ْ َ ﴿‪ ﴾ۚ﴾۷۹‬ﺑﻪ ﴿ َ َ ٓ‬
‫وﺣﺎﺟ ٗ َ ْ ُ‬ ‫اﻟﻘﻴﻢ)‪ۤ َ ﴿ (٢‬‬
‫وﻣﺎ َ َاﻧﺎ ِ َ‬
‫ﻣﻦ ْ ُ‬
‫ﻗﺎل َ ُاﺗﺤﺠﻮ ْ ﴾ ﺑﺘﺸﺪﻳﺪ اﻟﻨﻮن وﲣﻔﻴﻔﻬﺎ ﲝﺬف إﺣﺪى اﻟﻨﻮﻧﲔ وﻫﻲ ﻧﻮن اﻟﺮﻓﻊ)‪ (٧‬ﻋﻨﺪ اﻟﻨﺤﺎة‬ ‫ﺑﺴﻮء إن ﺗﺮﻛﻬﺎ ﴿ َ َ‬
‫)‪(٦‬‬

‫اﺧﺎف َﻣﺎ ُ ْ ِ ُ ْ َ‬
‫ﻛﻮن﴾ ـﻪ‬ ‫وﻧﻮن اﻟﻮﻗﺎﻳﺔ ﻋﻨﺪ اﻟﻘﺮاء أﲡﺎدﻟﻮﻧﲏ﴿ ِ ﴾ وﺣﺪاﻧﻴﺔ ﴿اﷲِ َو َ ْ‬
‫ﻗﺪ َ ٰﺪ ِﻦؕ﴾ ﺗﻌﺎﱃ إﻟﻴﻬﺎ ﴿ َ َ ۤ‬
‫وﻻ َ َ ُ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬
‫‪٢‬‬ ‫‪٢‬‬

‫﴿ﺑ ِ ۤ ٖ ﴾ ﻣﻦ اﻷﺻﻨﺎم أن ﺗﺼﻴﺒﲏ ﺑﺴﻮء‪ ،‬ﻟﻌﺪم ﻗﺪر‪‬ﺎ ﻋ ﺷﻲء ‪..............................................‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺼ‪‬ﺪ‪‬ﺕ‪ ‬ﺑِﻌِﺒﺎﺩﺗِﻲ[ ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﻮﺟﻪِ ﺍﳉﺴﻢ‪ ‬ﺍﳌﻌﺮﻭﻑ‪ ‬ﺑ‪‬ﻞِ ﺍﳌﺮﺍﺩ‪ ‬ﺑـﻪ ﺍﻟﻘﻠـﺐ‪ ‬ﻭﺇﳕﹼـﺎ ﻋ‪‬ﺒ‪‬ـﺮ ﺍﳌﻔـﺴ‪‬ﺮ‪ ‬ﺑﺎﻟﻘـﺼﺪ ﻷﻥﹼ ﺍﻟﻘـﺼﺪ‪‬‬ ‫)‪(١‬‬
‫ﻭﺍﻟﻨﻴ‪‬ﺔﹶ ﻣ‪‬ﺤﻠﱡﻬﻤﺎ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺇﳕﹼﺎ ﺍﻧﺘ‪‬ﻔﹶﻰ ﺍﻟﻮﺟﻪ‪ ‬ﺍﳊِﺴ‪‬ﻲ‪ ‬ﻻﺳﺘﺤﺎﻟﺔ ﺍﳉِ ‪‬ﻬﺔِ ﻋﻠﻰ ﺍﷲِ ﻋﺰ‪ ‬ﻭ‪‬ﺟ‪‬ﻞﱠ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎﺋﻼﹰ ﺇﱃ ﺍﻟﺪ‪‬ﻳﻦِ ﺍﻟﻘﹶ‪‬ﻴﻢِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﻣﻌﻨﺎﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻣـ ٗ ﴾[ ﺭ‪‬ﻭﻱ ﺃﻧﻪ ﳌﹼﺎ ﺷ‪‬ﺐ‪ ‬ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ ‬ﻭﻛﹶﺒ‪‬ـﺮ‪ ‬ﺟ‪‬ﻌ‪‬ـﻞﹶ ﺁﺯ‪‬ﺭ‪ ‬ﻳ‪‬ـﺼﻨ‪‬ﻊ‪ ‬ﺍﻷﺻـﻨﺎﻡ‪ ‬ﻭﻳ‪‬ﻌﻄِﻴﻬـﺎ ﻟـﻪ‬ ‫ﻗﻮﻟﻪ‪ٓ َ َ ﴿] :‬‬
‫وﺣﺎﺟ ٗ َ ْ ُ‬ ‫)‪(٣‬‬
‫ﻟِﻴ‪‬ﺒِﻴﻌ‪‬ﻬﺎ‪ ،‬ﻓﻴ‪‬ﺬﻫ‪‬ﺐ‪ ‬ﺑِﻬﺎ ﻭﻳﻨ‪‬ﺎﺩِﻱ‪½ ‬ﻣ‪‬ﻦ ﻳ‪‬ﺸﺘ‪‬ﺮِﻱ‪ ‬ﻣ‪‬ﺎ ﻳ‪‬ﻀ‪‬ﺮ‪‬ﻩ ﻭﻻ ﻳ‪‬ﻨﻔﹶﻌ‪‬ﻪ¼ ﻓﻼ ﻳ‪‬ﺸﺘﺮِﻳﻬﺎ ﺃﹶ ‪‬ﺣﺪ‪ ‬ﻓﺈﺫﹶﺍ ﺑ‪‬ﺎﺭ‪‬ﺕ‪ ‬ﻋﻠﻴﻪ ﺫﹶﻫ‪‬ﺐ‪ ‬ﺑِﻬـﺎ ﺇﱃ ﻧ‪‬ﻬـ ٍﺮ ﻭﺿ‪‬ـﺮ‪‬ﺏ‪ ‬ﻓﻴـﻪ‬
‫ﻗﻮﻣ ٗ ‪ ﴾...‬ﺇﱁ‪) .‬ﺧﺎﺯﻥ(‬ ‫ﺭ‪‬ﺅ‪‬ﻭ‪‬ﺳ‪‬ﻬﺎ ﻭﻗﺎﻝ ﳍﺎ ½ﺍِﺷ‪‬ﺮ‪‬ﺑِﻲ‪ ¼‬ﺍﺳﺘﻬﺰﺍﺀً ﺑﻘﻮﻣِﻪ ﺣﱴ ﻓﹶﺸ‪‬ﺎ ﻓﻴﻬﻢ ﺍﺳﺘﻬﺰﺍﺅ‪‬ﻩ ﺟﺎﺩ‪‬ﻟﹸﻮﻩ ﻓﺬﻟﻚ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ َ َ ٓ‬
‫وﺣﺎﺟ ٗ َ ْ ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺟ‪‬ﺎﺩ‪‬ﻟﹸﻮﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﳌﹸﺤ‪‬ﺎﺟ‪‬ﺔِ ﺍﳌﹸﺨﺎﺻ‪‬ﻤﺔﹸ ﻻ ﺍﻟﻐ‪‬ﻠﹶﺒ‪‬ﺔﹸ ﰲ ﺍﳊﹸﺠ‪‬ﺔِ ﻭﺇﻻﱠ ﻟﹶﺰِﻡ‪ ‬ﻣﺎ ﻟﹶﺰِﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻫ‪‬ﺪ‪‬ﺩ‪‬ﻭ‪‬ﻩ[ ﻋﻄﻒ‪ ‬ﺗﻔﺴﲑٍ ﻋﻠـﻰ ½ﺟ‪‬ـﺎﺩ‪‬ﻟﹸﻮﻩ¼‪ ،‬ﻓﻤ‪‬ﺤـﺎﺟ‪‬ﺘ‪‬ﻬﻢ ﻛﺎﻧـﺖ ﺑﺎﻟﺘﻬﺪﻳـﺪ ﻻ ﺑﺎﻟﱪﻫـﺎﻥ ﻟِﻌ‪‬ﺪ‪‬ﻣِـﻪ ﻋﻨـﺪ‪‬ﻫﻢ‪ ،‬ﻭﻣ‪‬ﺤﺎﺟ‪‬ﺘ‪‬ـﻪ ﻛﺎﻧـﺖ‬ ‫)‪(٥‬‬
‫ﺑﺎﻟﱪﻫﺎﻥ ﻓﻔﹶﺮ‪‬ﻕ‪ ‬ﺑﲔ ﺍﳌﹶﻘﺎﻣ‪‬ﲔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺇِﻥﹾ ﺗ‪‬ﺮ‪‬ﻛﹶﻬ‪‬ﺎ[ ﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ‪ :‬ﻟﻔﻆﹸ ½ﺇِﻥﹾ ﺗ‪‬ﺮ‪‬ﻛﹶﻬﺎ¼ ﻏﲑ‪ ‬ﻣ‪‬ﻨﺎﺳِﺐٍ ﻫﺎﻫﻨﺎ ﻷﻥﹼ ﺗ‪‬ﺮﻙ‪ ‬ﺍﻷﻣﺮِ ﻳ‪‬ﻘﺘﻀﻲ ﺍﺭﺗِﻜﺎﺏ‪ ‬ﺍﻷﻣﺮِ ﺃﻭ‪‬ﻻﹰ ﻳﻌﲏ ﺍﺭﺗ‪‬ﻜﺒ‪‬ـﻪ ﺃﻭ‪‬ﻻﹰ‬ ‫)‪(٦‬‬
‫ﰒﹼ ﺗ‪‬ﺮﻛﹶﻪ ﻭﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﹶﻢ ﻳ‪‬ﻌﺒ‪‬ﺪ‪‬ﻫ‪‬ﺎ ﻗﻂﱡ ﻓﻜﻴﻒ ﺍﻟﺘﺮﻙ‪ ‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺻﺎﺣﺐ‪" ‬ﺍﳋﻄﻴﺐ" ﻭﻏﲑ‪‬ﻩ‪½ :‬ﺃﹶﻥﹾ ﺗ‪‬ـﺼِﻴﺒ‪‬ﻪ ﺑِـﺴ‪‬ﻮﺀٍ ﺇِﻥﹾ‬
‫ﻟﹶﻢ ﻳ‪‬ﺮﺟِﻊ‪ ‬ﻋﻦ ﺍﻟﻜﻼﻡِ ﻓﻴﻬﺎ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﻧ‪‬ﻮﻥﹸ ﺍﻟ ‪‬ﺮﻓﻊِ[ ﻭﻫﻲ ﺍﻷُﻭﱃ ﻋﻨﺪ‪ ‬ﺍﻟﻨ‪‬ﺤﺎﺓِ‪ .‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ ﻭﻏﲑ‪‬ﻩ ﻣﻦ ﺍﻟﺒ‪‬ﺼﺮِﻳ‪‬ﲔ‪ :‬ﻷ‪‬ﺎ ﺍﳌﻌﻬﻮﺩ‪ ‬ﺣ‪‬ﺬﻓﹸﻬﺎ‪ .‬ﻭﻗﻮﻟﹸﻪ ½ﻭ‪‬ﻧ‪‬ﻮﻥﹸ ﺍﻟﻮﻗﺎﻳﺔ¼‬ ‫)‪(٧‬‬
‫ﻭﻫﻲ ﺍﻟﺜﺎﻧﻴﺔﹸ ﻋﻨﺪ ﺍﻟﻘﹸﺮ‪‬ﺍﺀ ﻗﺎﻝ ﺍﻷَﺧﻔﹶﺶ‪ ‬ﰲ ﻗﹶﻮﻝٍ ﻷ‪‬ﺎ ﺍﻟﱵ ﻳ‪‬ﺤﺼ‪‬ﻞﹸ ﺑِﻬﺎ ﺍﻟﺜﻘﻞﹸ ﻭﻷﻥﹼ ﺍﻷُﻭﱃ ﺩﺍﻟﹼـﺔﹲ ﻋﻠـﻰ ﺍﻹﻋـﺮﺍﺏِ ﻓﺒ‪‬ﻘﺎﺅ‪‬ﻫـﺎ ﺃﹶﻭﱃ‪ ،‬ﻭﺑ‪‬ـﺮ‪‬ﻫ‪‬ﻦ‪‬‬
‫ﻛﹸﻞﱞ ﻋﻠﻰ ﻣ‪‬ﺨﺘﺎﺭِﻩ ﺑِﻤﺎ ﻳ‪‬ﻄﹸﻮﻝﹸ ﺑِﻨﺎ ﺍﻟﻜﻼﻡ‪ ‬ﰲ ﺫِﻛﺮِﻩ‪ ،‬ﻓﻤِﻦ ﺃﹶ ِﺩﻟﱠﺔِ ﺳِﻴﺒ‪‬ﻮ‪‬ﻳﻪِ ﻋﻠﻰ ﺃﻥﹼ ﺍﶈﺬﻭﻑ‪ ‬ﻫﻮ ﺍﻷُﻭﱃ ﺃﹶﻧ‪‬ﻬﺎ ﻧﺎﺋﺒﺔﹲ ﻋﻦ ﺍﻟـﻀﻤ‪‬ﺔ ﻭﻫـﻲ ﻗـﺪ‬
‫ﺗ‪‬ﺤﺬﹶﻑ‪ ‬ﲣﻔﻴﻔﺎﹰ ﻛﻤﺎ ﰲ ﻗﺮﺍﺀﺓِ ﺃﹶﺑِﻲ‪ ‬ﻋ‪‬ﻤ‪‬ﺮﻭ ½ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺼ‪‬ﺮ‪‬ﻛﹸﻢ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [١٦٠:‬ﻭﻳ‪‬ﺄﻣ‪‬ﺮ‪‬ﻛﹸﻢ ]ﺍﻟﺒﻘﺮﺓ‪ [٦٧:‬ﻭﻳ‪‬ﺸ‪‬ﻌِﺮ‪‬ﻛﹸﻢ ]ﺍﻷﻧﻌـﺎﻡ‪ ¼[١٠٩:‬ﻓﻜـﺬﺍ ﻣـﺎ‬
‫ﻧ‪‬ﺎﺏ‪ ‬ﻋﻨﻬﺎ‪ ،‬ﻭﺩﻟﻴﻞﹸ ﺍﻟﻘﹸﺮ‪‬ﺍﺀِ ﻋﻠﻰ ﺃﻥﹼ ﺍﶈﺬﻭﻑ‪ ‬ﻫﻮ ﺍﻟﺜﺎﻧﻴﺔﹸ ﺃﻥﹼ ﺍﻟﺜﱢﻘﻞﹶ ﺇﳕﺎ ﺣ‪‬ﺼ‪‬ﻞ ﺑِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺣﺪﺍﻧِﻴ‪‬ﺔِ[ ﻗﹶﺪ‪‬ﺭ‪ ‬ﺍﳌﹸﻀﺎﻑ‪ ‬ﻷﻥﹼ ﻣ‪‬ﺠﺎ ‪‬ﺩﻟﹶﺘ‪‬ﻬﻢ ﻟﹶﻢ ﻳﻜﻦ ﰲ ﺫﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﺑﻞ ﰲ ﻭ‪‬ﺣﺪﺍﻧﻴ‪‬ﺘِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺎ ﺗ‪‬ﺸﺮِﻛﹸﻮﻥﹶ﴾ـﻪ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﴿ﻣﺎ﴾ ﻣﻮﺻﻮﻟﺔ ﻓﺎﳍﺎﺀُ ﰲ ﴿ﺑﻪ﴾ ﺗ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻋﻠﻰ ﴿ﻣﺎ﴾‪ ،‬ﻭﺍﳌﻌﲎ ﻭﻻ ﺃﺧﺎﻑ‪ ‬ﺍﻟـﺬﻱ ﺗ‪‬ـﺸﺮِﻛﻮﻥ‬ ‫)‪(٩‬‬
‫ﺍﷲَ ﺑﻪ ﺃﻭ ﺗ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻋﻠﻰ ﴿ﺍﷲ﴾ ﻭﺍﶈﺬﻭﻑ ﻫﻮ ﺍﻟﻌﺎﺋﺪ‪ ‬ﻋﻠﻰ ﴿ﻣﺎ﴾‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥﹶ ﻣﺼﺪﺭﻳﺔﹰ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﳍﺎﺀُ ﰲ ﴿ﺑِـﻪ﴾ ﻻ ﺗﻌـﻮﺩ‬
‫‪Å‬‬
‫‪١٣٧‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫وﺳ َﻊ َر ْ ُﻞ َ ْءٍ ﻋ ْ ًِﻠﻤـﺎؕ﴾ أي وﺳـﻊ‬‫ﺷﻴﲑﺎؕ﴾ ﻣﻦ اﳌﻜﺮوه ﻳﺼﻴﺒﲏ)‪ (٢‬ﻓﻴﻜﻮن)‪ِ َ ﴿ ،(٣‬‬ ‫ان َ ٓ َ‬
‫ﺸﺎء َر ْ َ ْ ًٔ‬ ‫اﻻ﴾ ﻟﻜﻦ ﴿ َ ْ‬
‫)‪(١‬‬
‫﴿ِۤ‬
‫?ﺃﻱ ﺍﻷﺻﻨﺎﻡ‪١٢.‬‬
‫ﻛﺘﻢ﴾ ﺑﺎﷲ وﻫﻲ ﻻ ﺗﻀﺮ وﻻ ﺗﻨﻔﻊ‬ ‫ﻣﺎ َا ْ َ ْ ُ ْ‬
‫اﺧﺎف َ ۤ‬ ‫ون ﴿‪ ﴾﴾۸۰‬ﻫﺬا ﻓﺘﺆﻣﻨﻮن ﴿ َ َ ْ َ‬
‫وﻛﻴﻒ َ َ ُ‬ ‫ﺗﺘﺬ ُ ْ َ‬ ‫ﻋﻠﻤﻪ)‪ (٤‬ﻛﻞ ﺷﻲء ﴿ َ َ َ‬
‫اﻓﻼ َ َ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﺳـﻠﻄﻨﺎؕ﴾ ﺣﺠـﺔ‬ ‫ﻛﺘﻢ ِﺑﺎﷲِ﴾ ﰲ اﻟﻌﺒﺎدة ﴿ َﻣﺎ َ ْﻟﻢ ُ َﻳﻨﺰ ْل ِﺑـ ٖ ﴾ ﺑﻌﺒﺎدﺗـﻪ ﴿ َﻋﻠ ْ ُ ْ‬
‫َـﻴﻜﻢ ُ ْ ٰ ً‬ ‫ﺗﺨﺎﻓﻮن﴾ أﻧﺘﻢ ﻣﻦ اﷲ ﴿ َ ُ ْ‬
‫اﻧﻜﻢ َا ْ َ ْ ُ ْ‬ ‫وﻻ َ َ ُ ْ َ‬
‫﴿َ َ‬
‫)‪(٧‬‬

‫َﻤﻮن ﴿‪َ (٨)﴾ۘ﴾۸۱‬ﻣﻦ اﻷﺣﻖ‬ ‫ان ُ ْ ُ ْ‬

‫ﻛﻨﺘﻢ َ ْﻌﻠ ُ ْ َ‬ ‫ﺑﺎﻻﻣﻦۚ ﴾ أﳓﻦ أم أﻧﺘﻢ ﴿ ِ ْ‬
‫اﺣﻖ ِ ْ َ ْ ِ‬ ‫وﺑﺮﻫﺎﻧﺎ وﻫﻮ اﻟﻘﺎدر ﻋ ﻛﻞ ﺷﻲء ﴿ َ َﻓﺎي ْاﻟ َ ِ ْ َﻘ ْ ِ َ َ‬

‫ﻭﻗﻒ ﻻﺯﻡ‬
‫‪٢‬‬

‫اﻳﻤﻨَ ُ ْﻢ ِ ُﺑﻈﻠٍْﻢ﴾ أي ﺷﺮك ﻛﻤﺎ ﻓﺴﺮ ﺑﺬﻟﻚ‬

‫ﻳﻠﺒﺴﻮا﴾ ﳜﻠﻄﻮا ﴿ ِ ْ ٰ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َو َ ْﻟﻢ َ ْ ِ ُ‬ ‫ﺑﻪ ‪ :‬أي وﻫﻮ ﳓﻦ‪ ،‬ﻓﺎﺗﺒﻌﻮه‪ ،‬ﻗﺎل ﺗﻌﺎﱃ)‪ِ َ ﴿:(٩‬‬
‫اﻟﺬ ْ َ‬
‫)‪(١٠‬‬
‫‪٢‬‬

‫اﻻﻣﻦ﴾ ﻣﻦ اﻟﻌﺬاب ﴿ َو ُ ْﻢ ﻣ ْ َ ُ ْ َ‬
‫ﺘﺪون ﴿‪............................... ﴾٪﴾۸۲‬‬ ‫ﰲ ﺣﺪﻳﺚ اﻟﺼﺤﻴﺤﲔ ﴿ا ُوﻟ ِ َ َﻟ ُ ُﻢ ْ َ ْ ُ‬
‫)‪(١١‬‬ ‫ﻉ‬

‫ﻋﻠﻰ ﴿ﻣﺎ﴾ ﻋﻨﺪ ﺍﳉﹸﻤﻬﻮﺭ ﺑﻞ ﺗﻌﻮﺩ ﻋﻠـﻰ ﴿ﺍﷲ﴾ ﺗﻌـﺎﱃ‪ ،‬ﻭﺍﻟﺘﻘـﺪﻳﺮ‪½ ‬ﻭﻻ ﺃﹶﺧـﺎﻑ‪ ‬ﺇﺷـﺮﺍﻛﹶﻜﻢ ﺑـﺎﷲ¼ ﻭﺍﳌﻔﻌـﻮﻝﹸ ﳏـﺬﻭﻑ ﺃﻱ ½ﻣـﺎ‬
‫ﺗ‪‬ﺸﺮﻛﻮﻥ ﻏﲑ‪ ‬ﺍﷲِ ﺑﻪ¼‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻜﻦ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﺜﻨﺎﺀَ ﻣﻨﻘﻄِﻊ ﻷﻥﹼ ﺍﳌﹶﺸﻴﺌﺔﹶ ﻟﻴﺴﺖ ﳑ‪‬ﺎ ﻳ‪‬ﺸﺮِﻛﹸﻮﻥﹶ ﺑِﻪ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺼﻴﺒ‪‬ﻨِﻲ[ ﺻﻔﺔﹲ ﻟـ﴿ﺷ‪‬ﻴ‪‬ﺌﹰﺎ﴾ ﻭﻫـﻮ ﺇﺷـﺎﺭﺓﹲ ﺇﱃ ﺗﻘـﺪﻳﺮِ ﻣـﻀﺎﻑٍ ﺃﻱ ﺇﻻﹼ ﺃﻥ ﻳ‪‬ـﺸﺎﺀَ ﺭ‪‬ﺑ‪‬ـﻲ ﺇﺻـﺎﺑﺔﹶ ﺷـﻲﺀٍ ﱄ ﻣِـﻦ ﺍﳌﻜـﺮﻭﻩِ‪ ،‬ﻭﻗﻮﻟﹸـﻪ‬ ‫)‪(٢‬‬
‫½ﻓﹶﻴ‪‬ﻜﹸﻮ‪‬ﻥ¼ ﺑﺎﻟﻨﺼﺐ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻣﺪﺧﻮﻝِ ﴿ﺃﹶﻥﹾ﴾ ﺃﻭ ﺑﺎﻟﺮﻓﻊِ ﺍﺳﺘِﺌﻨﺎﻓﺎﹰ ﺃﻱ ﻓﻬﻮ ﻳ‪‬ﻜﹸﻮﻥﹸ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﻜﻮﻥ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻷﻧﻪ ﳌﹼﺎ ﻛﺎﻥ ﺍﻻﺳﺘﺜﻨﺎﺀُ ﻣﻨﻘﻄﻌﺎﹰ ﻳ‪‬ﻜﻮﻥﹸ ﻣﺎ ﺑﻌﺪ‪‬ﻩ ﻛﻼﻣﺎﹰ ﻣﺴﺘﻘِﻼ‪ ‬ﻓﻼ ﺑ‪‬ﺪ‪ ‬ﻣِﻦ ﺗﻘﺪﻳﺮِ ﺍﳋﹶﺒ‪‬ﺮِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺳِﻊ‪ ‬ﻋِﻠﻤ‪‬ﻪ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻋِﻠﹾﻤ‪‬ﺎ﴾ ﲤﻴﻴ ‪‬ﺰ ﻣ‪‬ﺤ‪‬ﻮ‪‬ﻝﹲ ﻋﻦ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﻭ‪‬ﺳِـﻊ‪ ‬ﻋِﻠـﻢ‪ ‬ﺭ‪‬ﺑ‪‬ـﻲ ﻛﹸـﻞﱠ ﺷـﻲﺀٍ¼ ﻛﻘﻮﻟـﻪ‪:‬‬ ‫)‪(٤‬‬
‫﴿ﻭ‪‬ﺍﺷ‪‬ﺘ‪‬ﻌ‪‬ﻞﹶ ﺍﻟﺮ‪‬ﺃﺱ‪ ‬ﺷ‪‬ﻴ‪‬ﺒ‪‬ﺎ﴾ ]ﻣﺮﱘ‪ [٤:‬ﺃﻱ ﺷ‪‬ﻴ‪‬ﺐ‪ ‬ﺍﻟﺮ‪‬ﺃﺱِ‪) .‬ﲨﺎﻟﲔ‪ ،‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻓﹶﻼﹶ ﺗ‪‬ﺘ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭ‪‬ﻥﹶ﴾[ ﺍﳍﻤﺰﺓﹸ ﺩﺍﺧﻠﺔ ﻋﻠﻰ ﳏﺬﻭﻑ ﻭﺍﻟﻔﺎﺀُ ﻋﺎﻃﻔﺔ ﻋﻠﻴﻪ ﺃﻱ ﺃﹶﺗ‪‬ﻌ‪‬ﺮِﺿ‪‬ﻮﻥﹶ ﻋﻦ ﺍﻟﺘﺄﻣ‪‬ﻞِ ﰲ ﺃﹶﻥﱠ ﺁﻟِﻬ‪‬ـﺘ‪‬ﻜﻢ ﺟ‪‬ﻤـﺎﺩﺍ ‪‬‬
‫ﺕﻻ‬ ‫)‪(٥‬‬
‫ﺗ‪‬ﻀ‪‬ﺮ‪ ‬ﻭﻻ ﺗ‪‬ﻨﻔﹶﻊ‪ ‬ﻓﻼ ﺗ‪‬ﺘﺬﹶﻛﱠﺮ‪‬ﻭﻥ ﺑ‪‬ﻄﻼﻧ‪‬ﻬﺎ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻀﺮ‪ ‬ﻭﻻ ﺗ‪‬ﻨﻔﹶﻊ‪ [‬ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭﻩ ﻷﻥﹼ ﺍﳋﻮﻑ‪ ‬ﺇﳕﺎ ﻳ‪‬ﺤﺼ‪‬ﻞﹸ ﳑ‪‬ﻦ ﻳ‪‬ﻘﺪِﺭ‪ ‬ﻋﻠﻰ ﺍﻟﻨﻔﻊ ﻭﺍﻟـﻀ‪‬ﺮ‪ ،‬ﻭﺍﻷﺻـﻨﺎﻡ‪ ‬ﺟ‪‬ﻤـﺎﺩﺍ ‪‬‬
‫ﺕ ﻻ ﻗﹸـﺪﺭﺓﹶ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﻻ ﺗ‪ ‬‬ ‫)‪(٦‬‬
‫ﳍﺎ ﻋﻠﻰ ﺍﻟﻨﻔﻊ ﻭﺍﻟﻀ‪‬ﺮ‪ ،‬ﻓﻜﻴﻒ ﻳ‪‬ﺤﺼ‪‬ﻞﹸ ﺍﳋﻮﻑ‪ ‬ﻣﻨﻬﺎ؟‪) .‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻌﺒﺎﺩﺗﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜﻼﻡ ﻣﻀﺎﻓﺎﹰ ﻣ‪‬ﻘﺪ‪‬ﺭﺍﹰ ﻟِﺘ‪‬ﺴﺘﻘِﻴﻢ‪ ‬ﺍﻟﻌﺒﺎﺭﺓﹸ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇِﻥﹾ ﻛﹸﻨ‪‬ﺘ‪‬ﻢ ﺗ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮ‪‬ﻥﹶ﴾[ ﴿ﺇِﻥﹾ﴾ ﺷ‪‬ﺮﻃﻴ‪‬ﺔ ﻭﺟﻮﺍﺑ‪‬ﻬﺎ ﳏﺬﻭﻑ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺑﻘﻮﻟﻪ ½ﻓﺎﺗ‪‬ﺒِﻌ‪‬ﻮﻩ¼‪ ،‬ﻭﻗﺪ‪‬ﺭﻩ ﻏﲑ‪‬ﻩ ﺑﻘﻮﻟﻪ ½ﻓﺄﹶﺧ‪‬ﺒِﺮ‪‬ﻭﻧِﻲ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺎﻝﹶ ﺗ‪‬ﻌ‪‬ﺎﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﺍﹶﻟﱠﺬِﻳﻦ‪﴾...‬ﺇﱁ ﺍﺳﺘﻴﻨﺎﻑ‪ ‬ﻣ‪‬ﻦ ﺍﷲِ ﺗﻌﺎﱃ ﺑﺎﳉﻮﺍﺏ ﻋﻤﺎ ﺍﺳﺘ‪‬ﻔﻬﻢ ﻋﻨﻪ ﻓﻠﺬﺍ ﱂ ﻳ‪‬ﻌﻄﹶﻒ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺨﻠِﻄﹸﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻠﱠﺒﺲ‪ ‬ﺑﺎﻟﻔﺘﺢ ﻣﺼﺪﺭ‪½ ‬ﻟﹶﺒ‪‬ﺲ‪ ¼‬ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﺃﻱ ﺧ‪‬ﻠﹶﻂﹶ )ﻻ ﻣِﻦ ﺍﻟﻠﱡﺒ‪‬ﺲِ ﺑﻀﻢ‪ ‬ﺍﻟﻼﻡ‪ ،‬ﻣِﻦ ½ﻋ‪‬ﻠِﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﹶـﻢ‪ (¼‬ﻭﺍﻟﺒـﺎﺀَ‬
‫ﻟﻺﻟﺼﺎﻕِ ﻛﻘﻮﻟﻚ ½ﺧ‪‬ﻠﹶﻄﺖ‪ ‬ﺍﳌﺎﺀَ ﺑﺎﻟﻠﱠﺒ‪‬ﻦِ ﻓﻼ ﻳ‪‬ﺘ‪‬ﻤﻴ‪‬ﺰ‪) .¼‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪] (٤٢ :‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﰲ ﺣﺪﻳﺚ ﺍﻟﺼﺤﻴﺤ‪‬ﲔ[ ﻓﻔﻴﻬﻤﺎ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﳌﹼـﺎ ﻧ‪‬ﺰﻟـﺖ ﴿ﺍﹶﻟﱠـﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ـﻮﺍ‪ ﴾...‬ﺇﱁ ﺷ‪‬ـﻖ‪ ‬ﺫﻟـﻚ ﻋﻠـﻰ‬
‫ﺍﳌﹸﺴﻠِﻤِﲔ ﻭﻗﺎﻟﻮﺍ ﺃﹶﻳ‪‬ﻨﺎ ﻟﹶﻢ ﻳ‪‬ﻈﻠِﻢ‪ ‬ﻧ‪‬ﻔﺴ‪‬ﻪ ﻓﻘﺎﻝ ﺭﺳﻮﻝﹸ ﺍﷲِ ﺻﻠﹼﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭ‪‬ﺳﻠﱠﻢ ))ﻟﻴﺲ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﺍﻟﺸﺮﻙ‪ ،‬ﺃﹶﻟﹶﻢ ﺗ‪‬ﺴﻤ‪‬ﻌﻮﺍ ﻗﹶـﻮﻝﹶ ﻟﹸﻘﻤـﺎﻥﹶ‬
‫‪Å‬‬
‫‪١٣٨‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﺗﻠ َ ﴾ ﻣﺒﺘﺪأ وﻳﺒﺪل ﻣﻨﻪ)‪ُ ﴿ (١‬ﺣﺠ ُ َ ۤﻨﺎ﴾ اﻟﱵ اﺣﺘﺞ ﺑﻬﺎ)‪ (٢‬إﺑﺮاﻫﻴﻢ ﻋ وﺣﺪاﻧﻴـﺔ اﷲ ﻣـﻦ أﻓـﻮل اﻟﻜﻮﻛ‪٢‬ـﺐ)‪ (٣‬وﻣـﺎ ﺑﻌـﺪه‪،٢‬‬ ‫﴿ َو ِ ْ‬
‫? ﺃﻱ ﺇﺿﺎﻓﺔ ﴿ﺩﺭﺟٰﺖ﴾‪١٢.‬ﺯﺍﺩﻩ‬
‫ﺸﺎءؕ﴾)‪ (٥‬ﺑﺎﻹﺿﺎﻓﺔ)‪ (٦‬واﻟﺘﻨﻮﻳﻦ‪ ،‬ﰲ اﻟﻌﻠﻢ‬
‫<‬ ‫ﻣﺘﻌﻠﻖ ﺑـ ½ ﻧﺮﻓﻊ ¼ ‪١٢.‬‬
‫ﻣﻦ َ ٓ ُ‬
‫درﺟﺖِ َ ْ‬ ‫ﻗﻮﻣ ٖ َ ْ َ ُ‬
‫ؕﻧﺮﻓﻊ َ َ ٰ‬ ‫واﳋﱪ ﴿ َﺗ ْﻨٰ َ ۤﺎ ِ ْاﺑﺮٰ ِ ْ َ‬
‫ﻴﻢ﴾ أرﺷﺪﻧﺎه ﳍﺎ)‪ (٤‬ﺣﺠﺔ ﴿ َﻋ ٰ َ ْ ِ‬

‫اﺳـﺤﻖ َو َ ْ ُ ْ َ‬
‫ﻌﻘـﻮبؕ﴾ اﺑﻨـﻪ ﴿ ُ ﴾ ﻣﻨﻬﻤـﺎ‬ ‫وو َ ْ َﻨـﺎ َﻟـ ِ ْ ٰ َ‬ ‫ﻋﻠﻴﻢ ﴿‪ ﴾﴾۸۳‬ﲞﻠﻘﻪ ﴿‬‫ِﻴﻢ﴾ ﰲ ﺻﻨﻌﻪ)‪ِ َ ﴿ (٨‬‬ ‫واﳊﻜﻤﺔ)‪ِ ﴿ (٧‬ان َرﺑ َ َﺣﻜ‬
‫)‪(٩‬‬
‫َ‬ ‫َ‬ ‫ٌ‬ ‫ْ‬ ‫ٌ‬ ‫ْ‬
‫ﻳﻌﲏ ﻹﺑﺮﺍﻫﻴﻢ‪١٢.‬ﲨﻞ‬
‫=‬

‫ﺪﻳﻨﺎ)‪.................................................................................. (١٠‬‬ ‫ﺪﻳﻨَ َ ُ ْ ً‬

‫ﺎۚوﻧﻮﺣﺎ َ َ ْ َ‬ ‫﴿ََْ‬

‫ﻻﺑﻨِﻪ ﴿ﻳ‪‬ﺎ ﺑ‪‬ﻨ‪‬ﻲ‪ ‬ﻻﹶ ﺗ‪‬ﺸ‪‬ﺮِﻙ‪ ‬ﺑِﺎﷲِ ﺇِﻥﱠ ﺍﻟﺸ‪‬ﺮﻙ‪ ‬ﻟﹶﻈﹸﻠﹾﻢ‪ ‬ﻋ‪‬ﻈِﻴ‪ ‬ﻢ﴾(( ]ﻟﻘﻤﺎﻥ‪ .[١٣:‬ﻭﰲ ﺭﻭﺍﻳﺔ‪)) :‬ﻟـﻴﺲ ﻫـﻮ ﻛﻤـﺎ ﺗ‪‬ﻈﹸﻨ‪‬ـﻮﻥﹶ ﺇﳕـﺎ ﻫـﻮ ﻛﻤـﺎ ﻗـﺎﻝ‬
‫ﻟﹸﻘﻤﺎﻥﹸ ﻻﺑﻨِﻪ‪ ((...‬ﻭﺫﹶﻛﹶﺮ‪‬ﻩ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳ‪‬ﺒﺪ‪‬ﻝ ﻣِﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋِﻨﺪ‪‬ﻩ ﻣِﻦ ﺍﻷﻋﺎﺭِﻳـﺐِ ﻣِـﻦ ﺃﻥﹼ ﴿ﺣ‪‬ﺠ‪‬ﺘ‪‬ﻨـﺎ﴾ ﺑ‪‬ـﺪ‪‬ﻝﹲ ﻣِـﻦ ﴿ﺗِﻠـﻚ‪ ﴾‬ﻻ ﺧ‪‬ﺒ‪‬ـﺮ‪ ‬ﻋﻨـﻪ‪ ،‬ﻭﻗِﻴـﻞ‬ ‫)‪(١‬‬
‫﴿ﺗِﻠﻚ‪ ﴾‬ﻣﺒﺘﺪﺃ ﻭ﴿ﺣ‪‬ﺠ‪‬ﺘ‪‬ﻨﺎ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻩ ﻭ﴿ﺁﺗ‪‬ﻴﻨﺎﻫﺂ ﺇﺑﺮٰﻫِﻴﻢ‪ ﴾‬ﰲ ﻣ‪‬ﺤ‪‬ﻞﹼ ﺍﻟﻨﺼ‪‬ﺐ ﻋﻠﻰ ﺍﳊـﺎﻝ ﻭﺍﻟﻌﺎﻣِـﻞﹸ ﻓﻴﻬـﺎ ﻣﻌـﲎ ﺍﻹﺷـﺎﺭﺓِ ﻛﹶﻤـﺎ ﰲ ﻗﹶﻮﻟِـﻪ‬
‫ﺗﻌﺎﱃ ﴿ﻓﹶﺘِﻠﻚ‪ ‬ﺑ‪‬ﻴ‪‬ﻮﺗ‪‬ﻬ‪‬ﻢ ﺧﺎﻭِﻳﺔﹰ﴾ ]ﺍﻟﻨﻤﻞ‪ [٥٢:‬ﺃﻭ ﰲ ﻣ‪‬ﺤﻞﹼ ﺍﻟﺮﻓﻊِ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﺛﺎﻥٍ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺰﻳﺎﺩﺓ ﻭﺣﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺞ ﺑِﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺮﺟﻊ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﹼﺘِﻲ ﺍﺣﺘ‪ ‬‬ ‫)‪(٢‬‬
‫ﺐ‪ ...‬ﺇﱁ[ ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﺳﻢ‪ ‬ﺍﻹﺷﺎﺭﺓِ ﻭﻫﻮ ﴿ﺗﻠﻚ﴾ ﺭﺍﺟﻌـﺎﹰ ﺇﱃ ﻗﻮﻟِـﻪ ﴿ﻓﹶﻠﹶﻤ‪‬ـﺎ ﺟ‪‬ـﻦ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ـﻪِ ﺍﻟﱠﻴ‪‬ـﻞﹸ﴾ ﺇﱃ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺃﹸﻓﹸﻮﻝِ ﺍﻟﻜﹶﻮﻛﹶ ِ‬ ‫)‪(٣‬‬
‫ﻫﻨﺎ‪ .‬ﻭﻗﻮﻟﹸﻪ ½ﻭ‪‬ﻣ‪‬ﺎ ﺑ‪‬ﻌ‪‬ﺪ‪‬ﻩ¼ ﻭﻫﻮ ﺍﻟﻘﻤﺮ‪ ‬ﻭﺍﻟﺸﻤﺲ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺭ‪‬ﺷ‪‬ﺪ‪‬ﻧ‪‬ﺎﻩ ﻟﹶﻬ‪‬ﺎ[ ﺃﻱ ﺑﺈﳍﺎﻡ ﺃﻭ ﺑِﻮ‪‬ﺣﻲ ﻗﹶﻮ‪‬ﻻﻥِ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺣ‪‬ﺠ‪‬ﺔﹰ¼ ﺣﺎﻝ ﻣِﻦ ﺍﳍﺎﺀ ﰲ ﴿ ﺗَ ْٰﻨ َ ـﺎ﴾‪ ،‬ﻭﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶـﻪ‬ ‫)‪(٤‬‬
‫﴿ﻋ‪‬ﻠﻰ ﻗﹶﻮ‪‬ﻣِﻪ﴾ ﺣﺎﻝ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﻫﻮ ﺍﳊﺎﻝﹸ ﰲ ﺍﳊﻘﻴﻘﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻧ‪‬ﺮﻓﹶﻊ‪ ‬ﺩ‪‬ﺭ‪‬ﺟٰﺖِ ﻣ‪‬ﻦ‪ ‬ﻧ‪‬ﺸ‪‬ﺂﺀُ﴾[ ﻗﺎﻝ ﺯ‪‬ﻳﺪ‪ ‬ﺑﻦ‪ ‬ﺃﹶﺳﻠﻢ‪ :‬ﺑﺎﻟﻌِﻠﻢِ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻹﺿﺎﻓﺔ[ ﻓﻌ‪‬ﻠﻰ ﺍﻹﺿﺎﻓﺔِ ﺍﳌﻔﻌﻮﻝﹸ ﺑﻪ ﻫﻮ ﴿ﺩ‪‬ﺭ‪‬ﺟٰﺖ﴾ ﻭﻋﻠﻰ ﺍﻟﺘﻨﻮﻳﻦِ ﺍﳌﻔﻌﻮﻝﹸ ﺑﻪ ﻫﻮ ﴿ﻣ‪‬ـﻦ‪ ‬ﻧ‪‬ـﺸ‪‬ﺂﺀُ﴾ ﻭ﴿ﺩﺭﺟٰـﺖٍ﴾ ﻣﻔﻌـﻮﻝﹲ‬ ‫)‪(٦‬‬
‫ﻓﻴﻪ ﺃﻱ ﻧ‪‬ﺮﻓﹶﻊ‪ ‬ﻣ‪‬ﻦ ﻧ‪‬ﺸ‪‬ﺎﺀُ ﺭ‪‬ﻓﻌ‪‬ﻪ ﰲ ﺩ‪‬ﺭ‪‬ﺟ‪‬ﺎﺕٍ ﺃﻱ ﺭ‪‬ﺗ‪‬ﺐٍ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﻌِﻠﻢِ ﻭﺍﳊِﻜﻤ‪ِ ‬ﺔ[ ﻗﻴﻞ ﻫﻲ ﺍﻟﻨ‪‬ﺒ‪‬ﻮ‪‬ﺓﹸ ﻓﺎﻟﻌﻄﻒ‪ ‬ﻣ‪‬ﻐﺎﻳِ ‪‬ﺮ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﻌِﻠﻢ‪ ‬ﺍﻟﻨﺎﻓﻊ‪ ‬ﻓﺎﻟﻌﻄﻒ‪ ‬ﺧﺎﺹ‪ ‬ﻋﻠﻰ ﻋﺎﻡ‪ ‬ﺍﻋﺘﻨـﺎﺀً ﺑِـﺸ‪‬ﺮ‪‬ﻑِ ﻧ‪‬ﻔﻊِ ﺍﻟﻌِﻠـﻢِ‬ ‫)‪(٧‬‬
‫ﻭﺇﻇﻬﺎﺭﺍﹰ ﻟِﻔﹶﻀﻠِﻪ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺻ‪‬ﻨ‪‬ﻌِﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣ‪‬ﺬﻑِ ﺍﳌﺘﻌﻠﱢﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻨﻬ‪‬ﻤﺎ[ ﺇﻧ‪‬ﻤﺎ ﻗﹶﺪ‪‬ﺭ‪‬ﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ﻗﻮﻟﻪ ﴿ﻛﹸﻼ‪ ﴾‬ﻟﻠﻌِﻮ‪‬ﺽِ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﹶﻥﹼ ﺍﷲَ ﺗﻌﺎﱃ ﻟﹶﻢ ﻳ‪ ‬ﻬﺪِ ﲨﻴﻊ‪ ‬ﺍﳋﹶﻠﹾـﻖِ ﻓﻜﻴـﻒ ﻗـﺎﻝ‪:‬‬ ‫)‪(٩‬‬
‫﴿ﻛﹸﻼ‪ ‬ﻫ‪‬ﺪ‪‬ﻳ‪‬ﻨ‪‬ﺎ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻧ‪‬ﻮ‪‬ﺣ‪‬ﺎ ﻫ‪‬ﺪ‪‬ﻳ‪‬ﻨ‪‬ﺎ﴾[ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﺳﻴ‪‬ﺪِﻧ‪‬ﺎ ﺁﺩﻡ‪ ‬ﻭﺳﻴ‪‬ﺪِﻧﺎ ﻧ‪‬ﻮ‪‬ﺡٍ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ ‬ﺃﹶﻟ ‪‬‬
‫ﻒ ﻭﻣﺌﺔﹸ ﺳ‪‬ـﻨ‪‬ﺔٍ ﻭﻋ‪‬ـﺎﺵ‪ ‬ﺳـﻴ‪‬ﺪ‪‬ﻧﺎ ﺁﺩﻡ‪ ‬ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓﹸ‬
‫ﻭﺍﻟﺴﻼﻡ‪ ‬ﺗِﺴﻊ‪ ‬ﻣِﺎﹶﺋﺔٍ ﻭﺳِ‪‬ﺘﲔ‪ ‬ﺳ‪‬ﻨ‪‬ﺔﹰ ﻭﻛﺎﻥ ﺑﲔ ﺳﻴ‪‬ﺪﻧﺎ ﺇﺩﺭﻳﺲ ﻭﺳﻴﺪﻧﺎ ﻧﻮﺡ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﹶﻟﹾﻒ‪ ‬ﺳ‪‬ﻨ‪‬ﺔٍ ﻭﺑ‪‬ﻌِﺚ ﺳﻴﺪﻧﺎ ﻧـﻮﺡ ﻋﻠﻴـﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻷﺭﺑﻌﲔ ﺳﻨﺔ ﻭﻣﻜﺚ ﰲ ﻗﻮﻣﻪ ﺃﻟﻒ ﺳﻨﺔ ﺇﻻﹼ ﲬﺴِﲔ ﻭﻋﺎﺵ ﺑﻌﺪ ﺍﻟﻄﻮﻓﺎﻥ ﺳﺘ‪‬ﲔ ﺳ‪‬ﻨ‪‬ﺔﹰ‪ ،‬ﻭﻗﻴﻞ ﺑﻌﺚ ﺳﻴﺪﻧﺎ ﻧﻮﺡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺙِ ﻣﺎﺋﺔٍ ﻭﺧ‪‬ﻤﺲٍ ﻭﲬﺴِﲔ‪ .‬ﻭﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭ‪‬ﻟِـﺪ‪ ‬ﻋﻠـﻰ ﺭﺃﺱ ﺃﻟﻔﹶـﻲ ﺳ‪‬ـﻨﺔ ﻣـﻦ‬
‫‪Å‬‬
‫‪١٣٩‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻳﻮﺳﻒ﴾ ﺑﻦ ﻳﻌﻘﻮب ﴿َو‬ ‫اﺑﻨﻪ ﴿ َو َ ْ َ‬
‫اﻳﻮب َو ُ ْ ُ َ‬ ‫َﻴﻤﻦ﴾‬ ‫ﻣﻦ ُذرﻳﺘ ِ ٖ ﴾ أي ﻧﻮح ﴿ َ ٗ‪َ ٢‬‬
‫داود َو ُﺳﻠ ْ ٰ َ‬
‫)‪(٣‬‬
‫ﻗﺒﻞ﴾ أي ﻗﺒﻞ إﺑﺮاﻫﻴﻢ ﴿ َو ِ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫ِ ْ‬
‫ﻣﻦ َ ْ ُ‬
‫‪٢‬‬

‫وﻳﺤ ٰ ﴾ اﺑﻨﻪ ﴿ َو ﻋ ِْﻴ ٰ ﴾ اﺑﻦ ﻣﺮﻳﻢ ﻳﻔﻴﺪ‬‫وز َ ِ ﻳﺎ َ َ ْ‬ ‫ﻧﺠﺰي ْ ُ ْ ِ‬

‫اﻟﻤﺤﺴﻨ ِ ْ َ ﴿ۙ‪َ َ ﴿ ﴾﴾۸۴‬‬
‫)‪(٤‬‬
‫ﺮونؕ َ َ‬
‫وﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ ﺟﺰﻳﻨﺎﻫﻢ ﴿ َ ْ ِ‬ ‫ﻣﻮ ٰ َو ٰ ُ ْ َ‬
‫ُْ‬
‫‪٣‬‬ ‫‪٣‬‬

‫ــﺎسؕ﴾ ﺑـ ـﻦ ﻫ ــﺎرون أﺧـ ـﻲ ﻣـ ـﻮ ﴿ ُـــﻞ﴾ ﻣ ــﻨﻬﻢ ﴿ﻣـ َ‬

‫ــﻦ‬ ‫أن اﻟﺬرﻳ ــﺔ ﺗﺘﻨ ــﺎول أوﻻد اﻟﺒﻨ ــﺖ ﴿ َ ِ ْ َ‬
‫واﻟﻴـ َ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﻟﻮﻃﺎؕ﴾ ﺑﻦ ﻫﺎران أﺧﻲ إﺑﺮاﻫﻴﻢ‬‫ﻳﻮﻧﺲ َو ُ ْ ً‬ ‫ِﻴﻞ﴾ ﺑﻦ إﺑﺮاﻫﻴﻢ ﴿ َو ْ َ َ‬

‫اﻟﻴﺴ َﻊ﴾ اﻟﻼم زاﺋﺪة ﴿ َو ُ ْ ُ َ‬ ‫اﻟﺼﻠﺤ ْ َ ﴿ۙ‪َ ﴿﴾﴾۸۵‬و ِ ْ ٰ‬
‫اﺳﻤﻌ ْ َ‬ ‫ِِ‬

‫ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﻧﻮﺡ ﻋﺸﺮﺓ ﻗﺮﻭﻥ ﻭﻋﺎﺵ ﺳﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ ﻣﺎﺋـﺔ ﻭﲬـﺴﺎﹰ ﻭﺳـﺒﻌﲔ ﺳ‪‬ـﻨﺔ ﻭﻭﻟـﺪ‪‬ﻩ ﺳـﻴﺪﻧﺎ‬
‫ﺇﲰﺎﻋﻴﻞﹸ ﻋﺎﺵ‪ ‬ﻣﺎﺋﺔﹰ ﻭﺛﻼﺛِﲔ ﺳ‪‬ﻨﺔ ﻭﻛﺎﻥ ﻟﻪ ﺣﲔ ﻣ‪‬ﺎﺕ‪ ‬ﺃﺑﻮﻩ ﺗﺴ ‪‬ﻊ ﻭﲦﺎﻧﻮﻥ ﺳ‪‬ﻨﺔ ﻭﺃﺧﻮﻩ ﺳﻴﺪﻧﺎ ﺇﺳﺤﺎﻕ ﻭ‪‬ﻟِﺪ‪ ‬ﺑ‪‬ﻌﺪ‪‬ﻩ ﺑﺄﺭﺑﻊ ﻋـﺸﺮﺓﹶ ﺳ‪‬ـﻨﺔ‬
‫ﻭﻋ‪‬ﺎﺵ‪ ‬ﻣﺎﺋﺔ ﻭﲦﺎﻧﲔ ﺳ‪‬ﻨﺔ ﻭﺳﻴﺪﻧﺎ ﻳﻌﻘﻮﺏ ﺑﻦ ﺳﻴﺪﻧﺎ ﺇﺳﺤﺎﻕ ﻋﺎﺵ ﻣﺎﺋﺔ ﻭﺳﺒﻌﺎ ﻭﺃﺭﺑﻌـﲔ ﻭﺳـﻴﺪﻧﺎ ﻳﻮﺳـﻒ ﺑـﻦ ﺳـﻴﺪﻧﺎ ﻳﻌﻘـﻮﺏ ﺑـﻦ‬
‫ﺳﻴﺪﻧﺎ ﺇﺳﺤﺎﻕ ﻋﺎﺵ ﻣﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﺑﻴﻨ‪‬ﻪ ﻭﺑﲔ‪ ‬ﺳﻴ‪‬ﺪِﻧﺎ ﻣﻮﺳﻰ ﺃﺭﺑ ‪‬ﻊ ﻣﺎﺋﺔِ ﺳ‪‬ﻨ‪‬ﺔٍ ﻭﺑﲔ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻭﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﲬـﺲ‪ ‬ﻣﺎﺋـﺔ‬
‫ﺲ ﻭﺳﺘﻮﻥ ﺳ‪‬ﻨﺔ ﻭﻋﺎﺵ ﻣﻮﺳﻰ ﻣﺎﺋﺔﹰ ﻭﻋﺸﺮﻳﻦ ﺳ‪‬ﻨﺔ‪ ،‬ﻭﺑﲔ ﻣﻮﺳﻰ ﻭﺩﺍﻭﺩ‪ ‬ﲬﺲ‪ ‬ﻣﺎﺋﺔٍ ﻭﺗﺴ ‪‬ﻊ ﻭﺗﺴﻌﻮﻥ ﺳ‪‬ـﻨﺔ ﻭﻋـﺎﺵ ﻣﺎﺋـﺔﹶ ﺳ‪‬ـﻨ ٍﺔ‪،‬‬ ‫ﻭﲬ ‪‬‬
‫ﻭﻭ‪‬ﻟﺪ‪‬ﻩ ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥﹸ ﻋﺎﺵ‪ ‬ﻧ‪‬ﻴ‪‬ﻔﺎﹰ ﻭﲬﺴﲔ ﺳ‪‬ﻨﺔ ﻭﺑﻴﻨ‪‬ﻪ ﻭﺑﲔ‪ ‬ﻣ‪‬ﻮﻟِﺪ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﳓﻮ‪ ‬ﺃﻟﻒٍ ﻭﺳـﺒﻊ‪ ‬ﻣﺎﺋـﺔِ ﺳ‪‬ـﻨ ٍﺔ‪ ،‬ﻭﺳـﻴﺪﻧﺎ‬
‫ﺃﻳﻮﺏ‪ ‬ﻋ‪‬ﺎﺵ‪ ‬ﺛﻼﺛﺎ ﻭﺳﺘ‪‬ﲔ ﺳ‪‬ﻨﺔﹰ ﻭﻛﺎﻧﺖ ﻣﺪ‪‬ﺓﹸ ﺑﻼﺋِﻪ ﺳﺒﻊ‪ ‬ﺳِﻨِﲔ‪ ،‬ﺻ‪‬ﻠﹶﻮ‪‬ﺍﺕ ﺍﷲِ ﻭﺳﻼﻣ‪‬ﻪ ﻋﻠﻴﻬﻢ ﺃﲨ‪‬ﻌِﲔ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻼ ﻫ‪‬ﺪ‪‬ﻳ‪‬ﻨﺎ ﻭﻧ‪‬ﻮﺣ‪‬ﺎ ﻫ‪‬ﺪ‪‬ﻳ‪‬ﻨﺎ ﻣِﻦ ﻗﹶﺒﻞﹸ﴾[ ﺍﺳﺘ‪‬ﺪﻝﱠ ﺑِﻬﺎ ﻣ‪‬ﻦ ﺃﹶﻧﻜﹶﺮ‪ ‬ﺇﻓﺎﺩﺓﹶ ﺍﻟﺘﻘﺪﱘِ ﺍﳊﹶﺼﺮ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﹸ ‪‬‬ ‫)‪(١‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻗﺒﻞﹶ ﺇِﺑﺮﺍﻫِﻴﻢ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪِ ﺑِﻨﺎﺀِ ﴿ﻗﹶﺒ‪‬ﻞﹸ﴾ ﻋﻠﻰ ﺍﻟﻀ‪‬ﻢ ﺑِ ‪‬‬
‫ﺤﺬﹾﻑِ ﺍﳌﹸﻀﺎﻑِ ﺇﻟﻴﻪ ﻣِﻦ ﺍﻟﱠﻠﻔﹾﻆ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻧ‪‬ﻮﺡٍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﹸﺨﺘﺎﺭ ﻋﻨﺪﻩ‪ ،‬ﻭﺗﻔﺼﻴﻠﹸﻪ ﺃﻧ‪‬ﻬ‪‬ﻢ ﺍﺧﺘ‪‬ﻠﹶﻔﻮﺍ ﰲ ﺿﻤﲑِ ﴿ﻭ‪‬ﻣِﻦ‪ ‬ﺫﹸﺭ‪‬ﻳ‪‬ﺘِﻪ﴾ ﺇﱃ ﻣ‪‬ﻦ ﻳﺮﺟِﻊ‪‬؟ ﻓﹶﻘِﻴـﻞ‪ :‬ﻳﺮﺟِﻊ‪‬‬ ‫)‪(٣‬‬
‫ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﻳﻌﲏ ½ﻭﻣِﻦ‪ ‬ﺫﹸﺭ‪‬ﻳ‪‬ﺔِ ﺇﺑﺮﺍﻫِﻴﻢ‪ ‬ﺩﺍﻭﺩ‪ ‬ﻭﺳ‪‬ﻠﹶﻴﻤٰﻦ‪ ،¼‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﺟِﻊ‪ ‬ﺇﱃ ﻧ‪‬ﻮﺡٍ ﻭﻫﻮ ﺍﺧﺘِﻴﺎﺭ‪ ‬ﺟ‪‬ﻤﻬﻮﺭِ ﺍﳌﻔﺴ‪‬ﺮﻳﻦ ﻷﻥﹼ ﺍﻟﻀ‪‬ﻤﲑ ﻳﺮﺟِﻊ‪ ‬ﺇﱃ‬
‫ﺃﻗﹾﺮ‪‬ﺏِ ﻣ‪‬ﺬﻛﹸﻮﺭ‪ ،‬ﻭﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺫﹶﻛﹶﺮ‪ ‬ﰲ ﺟ‪‬ﻤﻠﺔِ ﻫﺬِﻩ ﺍﻟﺬﹸﺭ‪‬ﻳ‪‬ﺔِ ﻟﹸﻮﻃﺎﹰ ﻭﻫﻮ ﺍﺑﻦ‪ ‬ﺃﺧِﻲ‪ ‬ﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﻭﻟﹶﻢ ﻳﻜﹸـﻦ ﻣِـﻦ ﺫﹸﺭ‪‬ﻳ‪‬ﺘِـﻪ ﻓﺜﹶﺒ‪‬ـﺖ‪ ‬ﺑِﻬـﺬﺍ ﺃﻥﹼ ﻫـﺎﺀَ‬
‫ﺍﻟﻜِﺘﺎﺑ‪‬ﺔِ ﺗ‪‬ﺮﺟِﻊ ﺇﱃ ﻧ‪‬ﻮﺡٍ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﺟ‪‬ﺰ‪‬ﻳﻨﺎﻫﻢ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﺎﻑ ﰲ ﴿ﻛﹶﺬٰﻟِﻚ‪ ﴾‬ﰲ ﻣ‪‬ﺤﻞﱢ ﺍﻟﻨﺼ‪‬ﺐ ﻋﻠﻰ ﺍﳌﹶﺼﺪﺭﻳ‪‬ﺔ‪) .‬ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻔﻴﺪ ﺃﹶﻥﹼ ﺍﻟ ﱡﺬ ‪‬ﺭﻳ‪ ‬ﹶﺔ‪ ...‬ﺇﱁ[ ﻷﻥﹼ ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻋِﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼ‪‬ﻼﺓﹸ ﻭﺍﻟﺴ‪‬ﻼﻡ‪ ‬ﻻ ﺃﺏ‪ ‬ﻟﻪ ﺑﻞ ﻟﻪ ﺃﹸﻡ‪ ‬ﺗ‪‬ﻨﺴ‪‬ﺐ‪ ‬ﺇﱃ ﺳـﻴ‪‬ﺪِﻧﺎ ﻧ‪‬ـﻮﺡٍ ﻋﻠﻴـﻪ ﺍﻟـﺼ‪‬ﻼﺓ‬ ‫)‪(٥‬‬
‫ﻭﺍﻟﺴ‪‬ﻼﻡ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺘ‪‬ﻨﺎﻭ‪‬ﻝﹸ ﺃﻭﻻﺩ‪ ‬ﺍﻟﺒِﻨﺖِ[ ﻓﻴﻜﻮﻥ ﺍﳊﹶﺴﻦ‪ ‬ﻭﺍﳊﹸﺴﲔ‪ ‬ﻣِﻦ ﺫﹸﺭ‪‬ﻳ‪‬ﺔ ﺳﻴ‪‬ﺪِ ﺍﳌﹸﺮﺳ‪‬ﻠِﲔ ﻣ‪‬ﺤﻤ‪‬ﺪٍ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻣـﻊ‪ ‬ﺍﻧﺘِـﺴﺎﺑِﻬِﻤﺎ ﺇﻟﻴـﻪ‬ ‫)‪(٦‬‬
‫ﺑﺎﻷُﻡ‪ ‬ﻭﻣ‪‬ﻦ ﺁﺫﺍﻫ‪‬ﻤﺎ ﻓﻘﺪ ﺁﺫٰﻯ ﺫﹸ ‪‬ﺭﻳ‪‬ﺘ‪‬ﻪ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻼﻡ‪) .‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ ] :‬ﺑﻦ ﻫﺎﺭﻭﻥﹶ [ ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﰲ ﻛﺜﲑ ﻣِﻦ ﺍﳌﻄﺒﻮﻋﺎﺕ ﻭ‪‬ﺟﺪ‪‬ﻧﺎ ½ﺍﺑﻦ ﺃﺧﻲ ﻫﺎﺭﻭﻥ¼ ﻣﻜـﺎﻥﹶ ½ ﺑـﻦ ﻫـﺎﺭﻭﻥ¼ ﻭﺍﻟـﺼﺤﻴﺢ ﻣـﺎ ﺫﻛﺮﻧـﺎﻩ‬ ‫)‪(٧‬‬
‫ﻓﺈﻟﻴﺎﺱ ﻣﻦ ﺫﺭﻳﺔ ﻫﺎﺭﻭﻥ ﺑﻌﺜﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﺳﻠﻴﻤﺎﻥ ﺇﱃ ﺃﻫﻞ "ﺑ‪‬ﻌﻠﺒﻚ‪) ."‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ(‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﲔ ﻓﻜﻴﻒ ﻗﺎﻝ‬
‫ﳊ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣِﻨﻬ‪‬ﻢ‪ [‬ﺇﻧ‪‬ﻤﺎ ﻗﹶﺪ‪‬ﺭ‪‬ﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ﻗﻮﻟﻪ ﴿ﻛﹸﻞﱞ﴾ ﻟﻠﻌِﻮ‪‬ﺽِ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﹶﻥﹼ ﺍ ﹶ‬
‫ﳋﻠﹾﻖ‪ ‬ﻛﹸﻠﱠﻬﻢ ﻟﹶﻴﺴ‪‬ﻮﺍ ﻣِﻦ ﺍﻟﺼﺎ ِ‬ ‫)‪(٨‬‬
‫ﺗﻌﺎﱃ‪﴿ :‬ﻛﹸﻞﱞ ﻣﻦ ﺍﻟﺼٰﻠِﺤِﲔ‪ ﴾‬ﻭﻫﻜﺬﺍ ﺍﻟﻮﺟﻪ‪ ‬ﰲ ½ﻣﻨﻬﻢ¼ ﺍﻵﰐ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪١٤٠‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫اﺧﻮﻧ ِ ِ ْﻢۚ﴾ ﻋﻄﻒ ﻋ ½ﻛﻼ ¼أو ½ﻧﻮﺣﺎ¼ وﻣﻦ‬ ‫وذرﻳﺘ ِ ِ ْﻢ َو ِ ْ ٰ‬ ‫اﻟﻌﻠَﻤِ ْ َ ﴿ۙ‪ ﴾﴾۸۶‬ﺑﺎﻟﻨﺒﻮة ﴿ َ ِ ْ‬
‫وﻣﻦ َ ٓﺑﺎ‪ْ ِ ِ Ò‬ﻢ َ ُ‬ ‫)‪(١‬‬
‫﴿ َو ُ ﴾ ﻣﻨﻬﻢ ﴿ َ ْ َ‬
‫ﻓﻀﻠﻨﺎ َﻋ َ ْ ٰ‬
‫ﺪﻳﻨٰ ُ ْﻢ ا ِ ٰ ِ ٰ ٍط‬ ‫ﻟﻠﺘﺒﻌﻴﺾ ﻷن ﺑﻌﻀﻬﻢ ﻟﻢ ﻳﻜﻦ ﻟﻪ وﻟﺪ وﺑﻌﻀﻬﻢ ﻛﺎن ﰲ وﻟﺪه ﻛﺎﻓﺮ ﴿ َ ْ‬
‫واﺟ َ َ ْﻨٰ ُ ْﻢ﴾ اﺧﱰﻧﺎﻫﻢ ﴿ َو َ َ ْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﻛﻮا﴾ ﻓﺮﺿﺎ ﴿ َ َ ِ َ‬
‫ﻟﺤﺒﻂ‬ ‫وﻟﻮ اَ ْ َ ُ ْ‬ ‫ﻣﻦ ﻋ َ ِ ٖ‬
‫ِﺒﺎدہؕ َ َ ْ‬ ‫ﻣﻦ َ ٓ ُ‬
‫ﺸﺎء ِ ْ‬ ‫ﻣﺴﺘﻘﻴﻢ ﴿‪ٰ ﴿ ﴾﴾۸۷‬ذﻟ ِ َ ﴾ اﻟﺪﻳﻦ اﻟﺬي ﻫﺪوا إﻟﻴﻪ ﴿ ُ َﺪي اﷲ ِ ﻳَ ْ ِ ْ‬
‫ﺪي ﺑ ِ ٖ َ ْ‬ ‫ْ َ ٍِْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻓﺎن ﻳﻜ ْ ُ ْ ﺑ ِ َﺎ﴾ أي‬

‫واﻟﻨﺒﻮةۚ َ ِ ْ‬
‫واﻟﺤﻜﻢ﴾ اﳊﻜﻤﺔ ﴿ َ ُ َ‬
‫ِﺘﺐ﴾ ﲟﻌﲎ اﻟﻜﺘﺐ ﴿ َ ْ ُ ْ َ‬ ‫ﻳﻦ ﺗَ ْﻨٰ ُ ُﻢ ا ْﻜ ٰ َ‬
‫اﻟﺬ ْ َ‬ ‫َﻋﻨْ ُ ْﻢ ﻣﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬
‫ﻌﻤﻠﻮن ﴿‪﴿﴾﴾۸۸‬ا ُوﻟ ِ َ ِ‬
‫)‪(٦‬‬

‫ﻳﻦ ﴿‪ (٨)﴾﴾۸۹‬ﻫﻢ اﳌﻬﺎﺟﺮون‬

‫ﻟﻴﺴﻮا ﺑ ِ َﺎ ِﺑﻜ ٰ ِ ِ ْ َ‬ ‫ﻠﻨﺎ ﺑ ِ َ ﺎ﴾ أرﺻﺪﻧﺎ ﳍﺎ ﴿ َ ْ ً‬
‫ﻗﻮﻣﺎ ْ ُ ْ‬
‫)‪(٧‬‬
‫ﻓﻘﺪ َو ْ َ‬ ‫ﺑﻬﺬه اﻟﺜﻼﺛﺔ ﴿ ُ َ ٓ ِ‬
‫ﺆﻻء﴾ أي أﻫﻞ ﻣﻜﺔ ﴿ َ َ ْ‬
‫ﻳﻦ َ َﺪي﴾ ﻫﻢ ﴿اﷲ ُ َﻓﺒ ِ ُ ٰﺪ ُ ُﻢ﴾ ﻃﺮﻳﻘﻬﻢ ﻣﻦ اﻟﺘﻮﺣﻴﺪ واﻟﺼﱪ ﴿ ْ َ ِ ْ‬
‫اﻗﺘﺪہؕ﴾)‪......... (١٢)(١١‬‬ ‫واﻷﻧﺼﺎر ﴿ا ُوﻟ ِ َ ِ‬
‫اﻟﺬ ْ َ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﻀﻠﹾﻨﺎ ﻋﻠﻰ ﺍﻟﻌٰﻠﹶﻤِﲔ﴾[ ﻳﻌﲏ ﻋ‪‬ﻠﻰ ﻋﺎﻟﹶﻤِﻲ ﺯﻣﺎﻧِﻬﻢ‪ ،‬ﻭﻳ‪‬ﺴﺘﺪﻝﱡ ﺑِﻬﺬﻩ ﺍﻵﻳﺔ ﻣ‪‬ﻦ ﻳﻘـﻮﻝ ﺇﻥﹼ ﺍﻷﻧﺒﻴـﺎﺀَ ﺃﻓـﻀ‪‬ﻞﹸ ﻣِـﻦ ﺍﳌﻼﺋِﻜـﺔ ﻷﻥﹼ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶ ‪‬‬ ‫)‪(١‬‬
‫ﻚ ﻓﻴ‪‬ﻘﺘﻀِﻲ ﺃﻥﹼ ﺍﻷﻧﺒﻴﺎﺀَ ﺃﹶﻓﻀ‪‬ﻞﹸ ﻣﻦ ﺍﳌﹶﻼﺋﻜﺔِ‪) .‬ﺧﺎﺯﻥ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺍﻟﻌﺎﻟﹶﻢ ﺍﺳﻢ‪ ‬ﻟﻜﻞﱢ ﻣﻮﺟﻮﺩٍ ﺳِﻮ‪‬ﻯ ﺍﷲِ ﺗﻌﺎﱃ‪ ،‬ﻓﻴ‪‬ﺪﺧ‪‬ﻞﹸ ﻓﻴﻪ ﺍﳌﹶﻠﹶ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻷﻥﹼ ﺑ‪‬ﻌﻀ‪‬ﻬﻢ‪...‬ﺇﱁ[ ﺇﺷﺎﺭ‪‬ﺓﹲ ﺇﱃ ﻭﺟﻪِ ﺫِﻛﹾﺮ ﴿ﻣِﻦ﴾ ﺍﻟﺘ‪‬ﺒﻌِﻴﻀﻴ‪‬ﺔِ ﰲ ﺍﻟﻨ‪‬ﻈﻢ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﱂﹾ ﻳ‪‬ﻜﻦ ﻟﹶﻪ ﻭ‪‬ﻟﹶﺪ‪ ... ‬ﺇﱁ[ ﻛﻌِﻴﺴﻰ ﻭﻳ‪‬ﺤﻴٰﻰ ﱂ ﻳﻜـﻦ‪ ‬ﳍﻤـﺎ ﻭ‪‬ﻟﹶـﺪ‪ ،‬ﻭﻛـﺎﻥ ﰲ ﺫﹸﺭ‪‬ﻳ‪‬ـﺔِ ﺑﻌـﻀِﻬﻢ ﻣ‪‬ـﻦ ﻛـﺎﻥ ﻛـﺎﻓﺮﺍﹰ ﻛـﺎﺑﻦِ ﻧ‪‬ـﻮﺡٍ‪.‬‬ ‫)‪(٣‬‬
‫)ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ½ﺧﻄﻴﺐ¼( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺫٰﻟِﻚ‪ ﴾‬ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺍﻟﹼﺬِﻱ‪ ‬ﻫ‪‬ﺪ‪‬ﻭ‪‬ﺍ ﺇﻟﻴﻪ[ ﻭﻫﻮ ﺍﻟﺘ‪‬ﻮﺣﻴﺪ‪ ‬ﺑﺪﻟﻴﻞِ ﻗﻮﻟِﻪ ﴿ﻭ‪‬ﻟﹶﻮ‪ ‬ﺃﹶﺷ‪‬ﺮ‪‬ﻛﹸﻮ‪‬ﺍ‪ ﴾...‬ﺇﱁ‪ ،‬ﻓﻘﺪ ﻓﹶﺴ‪‬ﺮ ﺍﻹﺷﺎﺭﺓﹶ ﺑﺎﻟـﺪ‪‬ﻳﻦِ ﺍﳌﹶـﺪﻟﻮﻝِ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻋﻠﻴﻪ ﺑﺎﻟﺴ‪‬ﻴﺎﻕ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﺮ‪‬ﺿ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﹶﻥﱠ ﺍﻟﺸ‪‬ﺮﻙ‪ ‬ﻣ‪‬ﺴﺘﺤﻴﻞﹲ ﻋﻠﻴﻬﻢ ﻓـ½ﻟﹶﻮ‪ ¼‬ﻏـﲑ‪ ‬ﻣ‪‬ﻘﺘ‪‬ـﻀﻴ‪‬ﺔٍ ﻟﻠﻮ‪‬ﻗـﻮﻉ‪ ،‬ﺃﻭ ﻫـﻮ ﺧِﻄـﺎﺏ‪ ‬ﳍـﻢ ﻭﺍﳌـﺮﺍﺩ‪ ‬ﻏﲑ‪‬ﻫـﻢ‪.‬‬ ‫)‪(٥‬‬
‫)ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﲟ‪‬ﻌﲎ‪ ‬ﺍﻟﻜﹸﺘ‪‬ﺐِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ ﺑﺎﻟﻜﺘﺎﺏ ﺍﳉِﻨﺲ‪ ‬ﺍﻟﺸﺎﻣﻞﹸ ﻟﻠﻜﹸﺘ‪‬ﺐِ ﻛﹸﻠﱢﻬﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺭ‪‬ﺻ‪‬ﺪ‪‬ﻧﺎ ﻟﹶﻬ‪‬ﺎ[ ﺃﻱ ﺃﹶﻋﺪ‪‬ﺩ‪‬ﻧﺎ ﻭﻭ‪‬ﻓﱠﻘﹾﻨﺎ ﻟﹶﻬﺎ ﺃﻱ‪ ‬ﻟﻺﳝﺎﻥ ﺑِﻬﺎ ﻭﺍﻟﻘِﻴﺎﻡِ ﲝ‪‬ﻘﻮﻗِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪َ﴿] :‬ﻟْﻴُﺴْﻮا ﺑ ِ َ ﺎ ﺑ ِﻜٰ ِ ْﻳ َﻦ﴾[ ﺃﹶﻱ‪ ‬ﰲ ﻭﻗﺖٍ ﻣِﻦ ﺍﻷﻭ‪‬ﻗﺎﺕِ ﺑﻞ ﻫﻢ ﻣ‪‬ﺴﺘﻤِﺮ‪‬ﻭﻥﹶ ﻋﻠﻰ‪ ‬ﺍﻹﻳ‪‬ﻤﺎﻥ ﺑِﻬﺎ‪ ،‬ﻓﺈﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴ‪‬ﺔ ﺍﻹﳚﺎﺑﻴﺔﹶ ﻛﻤـﺎ‬ ‫)‪(٨‬‬
‫ﺗ‪‬ﻔﻴﺪ ﺩ‪‬ﻭﺍﻡ‪ ‬ﺍﻟﺜﱡﺒﻮﺕ ﻛﺬﻟﻚ ﺍﻟﺴ‪‬ﻠﺒﻴ‪‬ﺔﹸ ﺗ‪‬ﻔﻴﺪ‪ ‬ﺩﻭﺍﻡ‪ ‬ﺍﻟﻨ‪‬ﻔﹾﻲِ ﲟ‪‬ﻌ‪‬ﻮﻧﺔ ﺍﳌﹶﻘﺎﻡ ﻻﹶ ﻧ‪‬ﻔﹾﻲ‪ ‬ﺍﻟﺪ‪‬ﻭﺍﻡ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ‪‬ﻢ[ ﺃﺷﺎﺭ ﺑِﻪ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻟﹶﻪ ﺍﻟﻌﺎﺋﺪ‪ ‬ﻣ‪‬ﺤﺬﻭﻑ‪ ‬ﻓﹶﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﻋﺎﺋﺪِ ﺍﳌﹶﻮﺻ‪‬ﻮﻝ ﰲ ﺍﻟﺼ‪‬ﻠﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﻟﺘ‪‬ﻮﺣِﻴﺪ ﻭﺍﻟﺼ‪‬ﺒ‪‬ﺮ[ ﺃﻱ‪ ‬ﺩ‪‬ﻭﻥﹶ ﺍﻟﻔﹸﺮﻭﻉِ ﺍﳌﹸﺨﺘﻠِﻔﺔ ﺑﺎﺧﺘِﻼﻑ ﺍﻟﺸ‪‬ﺮﺍﺋِﻊ‪ ،‬ﻭﺩ‪‬ﻭﻥﹶ ﺍﳌﹶﻨﺴ‪‬ﻮﺧﺔِ ﻓﺈﻧ‪‬ﻬﺎ ﺑﻌﺪ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺦ ﻻﹶ ﺗ‪‬ﺘ‪‬ﺒ‪‬ﻊ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫اﻗﺘﺪه﴾[ ﺍﺳﺘ‪‬ﺪﻝﱠ ﺑﻪ ﻣ‪‬ﻦ ﻗﺎﻝ ﺇﻥﱠ ﺷ‪‬ﺮﻉ‪ ‬ﻣ‪‬ﻦ ﻗﹶﺒﻠﹶﻨﺎ ﺷ‪‬ﺮ ‪‬‬
‫ﻉ ﻟﻨﺎ ﻣﺎ ﱂ ﻳ‪‬ﺮِﺩ ﻧﺎﺳﺦ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪﴿] :‬ﻓَﺒ ِ ُ ٰﺪ ُ ُﻢ ْ َ ِ ْ‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪﴿] :‬ﻓَﺒ ِ ُ ٰﺪ ُ ُﻢ ْ َ ِ ْ‬
‫اﻗﺘـﺪه﴾[ ﺍِﺣ‪‬ﺘ‪‬ﺞ‪ ‬ﺍﻟﻌ‪‬ﻠﹶﻤﺎﺀُ ﺑِﻬﺬﻩ ﺍﻵﻳﺔِ ﻋﻠﻰ ﺃﻥﹼ ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻭﻣﻮﻻﹶﻧﺎ ﻣ‪‬ﺤﻤ‪‬ﺪﺍﹰ ﺻـﻠﱠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﺃﻓـﻀ‪‬ﻞﹸ ﻣِـﻦ ﲨﻴـﻊ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼ‪‬ﻼﺓﹸ ﻭﺍﻟﺴ‪‬ﻼﻡ ﻭﺫﻟﻚ ﻷﻥﹼ ﲨﻴﻊ‪ ‬ﺧِﺼﺎﻝِ ﺍﻟﻜﻤﺎﻝِ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣ‪‬ﺘﻔﺮ‪‬ﻗﺔﹰ ﻓِﻴﻬﻢ ﺃﹸﻣِﺮ ﺑﺎﻻﻗﺘِﺪﺍﺀ ﺑِﻬﻢ ﻓﻴﻬﺎ ﺃﻱ ﺑِـﺎﻟﺘ‪‬ﺨﻠﱡﻖ ﺑِﻬـﺎ‬
‫ﺡ ﺻﺎﺣﺐ‪ ‬ﲢﻤ‪‬ﻞِ ﺍﻷﺫٰﻯ ﻣِﻦ ﻗﻮﻣِـﻪ‪ ،‬ﻭﺳـﻴ‪‬ﺪ‪‬ﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ‪ ‬ﺻـﺎﺣﺐ‪ ‬ﻛﹶـﺮ‪‬ﻡ ﻭﺳـﻴ‪‬ﺪ‪‬ﺍﻧﺎ ﺇﺳـﺤﺎﻕ‪ ‬ﻭﻳﻌﻘـﻮﺏ‪‬‬ ‫ﻟِﻴ‪‬ﺤ‪‬ﻮﺯ‪ ‬ﺍﳉﻤﻴﻊ‪ ‬ﻓﻜﺎﻥ ﺳﻴ‪‬ﺪﻧﺎ ﻧ‪‬ﻮ ‪‬‬
‫‪Å‬‬
‫‪١٤١‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫اﺟﺮاؕ﴾‬ ‫اﺳـ َﺌ ُ ُ ْ‬
‫ﻠﻜﻢ َﻋﻠ َْﻴ ِ﴾ أي اﻟﻘﺮآن ﴿ َ ْ ً‬ ‫ﺑﻬﺎء اﻟﺴﻜﺖ وﻗﻔﺎ ووﺻﻼ‪ ،‬وﰲ ﻗﺮاءة ﲝﺬﻓﻬﺎ وﺻﻼ ﴿ ُ ْ‬
‫ﻗﻞ﴾ ﻷﻫﻞ ﻣﻜﺔ ﴿ ۤﻻ َ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻗﺪروا﴾ أي اﻟﻴﻬﻮد ﴿اﷲَ‬‫وﻣﺎ َ َ ُ‬‫ﻟﻠﻌﻠَﻤِ ْ َ ﴿‪ ﴾﴾٪۹۰‬اﻹﻧﺲ واﳉﻦ ﴿ َ َ‬ ‫ﺗﻌﻄﻮﻧﻴﻪ ﴿ ِ ْ‬

‫ان ُ َﻮ﴾ ﻣﺎ اﻟﻘﺮآن ﴿ ِاﻻ ذ ِ ْ ٰ ي﴾ ﻋﻈﺔ ﴿ ِ ْ ٰ‬ ‫ﻉ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫‪٢‬‬

‫ﻗﺪر ۤ ِٖہ﴾ أي ﻣﺎ ﻋﻈﻤﻮه ﺣﻖ ﻋﻈﻤﺘﻪ أو ﻣﺎ ﻋﺮﻓﻮه ﺣﻖ ﻣﻌﺮﻓﺘﻪ ﴿ا ِذْ َ ُ ْ‬

‫ﻗﺎﻟﻮا﴾ ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ وﻗﺪ ﺧﺎﺻﻤﻮه ﰲ‬ ‫َﺣﻖ َ ْ‬
‫)‪(٥‬‬

‫ﻟﻠﻨﺎس ﻳَ ْ َ ُ ْ‬
‫ﺠﻌﻠﻮﻧ َ ٗ﴾‬ ‫ِ‬ ‫ﻧﻮرا و ُ ًﺪي‬ ‫ﺟﺎء ﺑ ِ ٖ ُ ْ‬
‫ﻣﻮ ٰ ُ ْ ً‬ ‫اﻟﺬي َ ٓ َ‬ ‫اﻧﺰل ا ْ ﻜ ٰ َ‬
‫ِﺘﺐ ِ ْ‬ ‫ﻣﻦ َ ْ َ َ‬ ‫ﻣﻦ َ ْ ٍ ُ ْ‬
‫ءؕﻗﻞ﴾ ﳍﻢ ﴿ َ ْ‬ ‫اﷲ َﻋ ٰ َ َ ٍ ْ‬
‫اﻧﺰل ُ‬ ‫اﻟﻘﺮآن ‪ۤ َ ﴿:‬‬
‫ﻣﺎ َ ْ َ َ‬
‫‪٣ ٢‬‬ ‫‪٣‬‬
‫ﺑﺎﻟﻴﺎء واﻟﺘﺎء ‪..............................................................................................‬‬

‫ﺻﺎﺣِﺒ‪‬ﻲ‪ ‬ﺻﱪٍ ﻋﻠﻰ ﺍﻟﺒ‪‬ﻼﺀ ﻭﺍﳌِﺤ‪‬ﻦ‪ ،‬ﻭﺳﻴ‪‬ﺪﺍﻧﺎ ﺩﺍﻭﺩ‪ ‬ﻭﺳ‪‬ﻠﹶﻴﻤﺎﻥﹸ ﻣِﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺸ‪‬ﻜﺮ ﻋﻠﻰ ﺍﻟﻨ‪‬ﻌﻤﺔ‪ ،‬ﻭﺳﻴ‪‬ﺪﻧﺎ ﺃﻳ‪‬ـﻮﺏ‪ ‬ﺻـﺎﺣﺐ‪ ‬ﺻ‪‬ـﱪ ﻋﻠـﻰ‬
‫ﺍﻟﺒﻼﺀ‪ ،‬ﻭﺳﻴ‪‬ﺪﻧﺎ ﻳ‪‬ﻮﺳﻒ‪ ‬ﺟﺎﻣﻌﺎﹰ ﺑﲔ ﺍﻟﺼ‪‬ﱪ ﻭﺍﻟﺸ‪‬ﻜﺮ‪ ،‬ﻭﺳﻴ‪‬ﺪﻧﺎ ﻣﻮﺳٰﻰ ﺻﺎﺣﺐ‪ ‬ﺍﻟﺸ‪‬ﺮِﻳﻌﺔ ﺍﻟﻈﹼﺎﻫﺮﺓ‪ ،‬ﻭﺯ‪‬ﻛﹶﺮِﻳ‪‬ﺎ ﻭﻳ‪‬ﺤﻴٰﻰ ﻭﻋِﻴﺴٰﻰ ﻭﺇﻟﻴﺎﺱ ﻣِـﻦ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺰ‪‬ﻫ‪‬ﺪ ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻭﺳﻴ‪‬ﺪﻧﺎ ﺇﲰﺎﻋﻴﻞﹸ ﺻﺎﺣﺐ‪ ‬ﺻِﺪﻕ ﻭﺳﻴ‪ّ‬ﺪﻧﺎ ﻳ‪‬ﻮﻧﺲ‪ ‬ﺻﺎﺣﺐ‪ ‬ﺗﻀﺮ‪‬ﻉٍ ﻓﺄﹸﻣﺮ‪ ‬ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻣ‪‬ﺤﻤ‪‬ﺪ‪ ‬ﺻ‪‬ﻠﱠﻰ ﺍﷲ ﻋ‪‬ﻠﻴﻪِ ﻭﺳ‪‬ـﻠﹼﻢ‬
‫ﺃﻥﹾ ﻳ‪‬ﻘﺘﺪِﻱ‪ ‬ﺑِﻬِﻢ ﻭﺟ‪‬ﻤﻊ‪ ‬ﻟﻪ ﲨﻴﻊ‪ ‬ﻣﺎ ﺗ‪‬ﻔﺮ‪‬ﻕ‪ ‬ﻓﻴﻬِﻢ‪ ،‬ﺻ‪‬ﻠﹶﻮ‪‬ﺍﺕ‪ ‬ﺍﷲِ ﻭﺳ‪‬ﻼﻣ‪‬ﻪ ﻋﻠﹶﻴﻬﻢ ﺃﹶﺟ‪‬ﻤ‪‬ﻌِﲔ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﻬ‪‬ﺎﺀِ ﺍﻟﺴ‪‬ﻜﹾﺖِ[ ﻭﻫِﻲ ﺣﺮﻑ‪ ‬ﻳ‪‬ﺠﺘﻠﹶﺐ‪ ‬ﻟِﻼﺳﺘِﺮﺍﺣ‪‬ﺔ ﻋﻨﺪ‪ ‬ﺍﻟﻮﻗﹾﻒِ ﻓﺜﹸﺒﻮﺗ‪‬ﻬﺎ ﻭ‪‬ﻗﻔﺎﹰ ﻻﹶ ﺇﺷﻜﺎﻝﹶ ﻓﻴﻪ ﻭﺃﻣ‪‬ﺎ ﺛﹸﺒﻮﺗ‪‬ﻬﺎ ﻭ‪‬ﺻ‪‬ﻼﹰ ﻓﹶﺈِﺟ‪‬ﺮﺍﺀً ﻭﻣ‪‬ﻌﺎﻣ‪‬ﻠـﺔﹰ‬ ‫)‪(١‬‬
‫ﻟﹶﻪ ﻣ‪‬ﺠ‪‬ﺮ‪‬ﻯ ﺍﻟﻮﻗﻒِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗِﺮﺍﺀَﺓ[ ﺃﻱ ﳊﹶﻤﺰﺓﹶ ﻭﺍﻟﻜِﺴﺎﺋﻲ ‪‬‬
‫ﲝﺬﹾﻓِﻬﺎ ﻭ‪‬ﺻﻼﹰ ﺃﻱ ﺑﺈﺛﺒﺎﺗِﻬﺎ ﻭﻗﻔﹰﺎ ﻓﻴ‪‬ﺜﺒِﺘﺎﻧِﻬﺎ ﻋﻨﺪ‪ ‬ﺍﻟﻮﻗﻒ ﻭﻳ‪‬ﺤﺬِﻓﺎﻧِﻬﺎ ﻋﻨﺪ‪ ‬ﺍﻟﻮ‪‬ﺻﻞ ﻋﻠﹶﻰ ﺃﺻ‪‬ـﻞِ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﺎﻋِﺪ‪‬ﺗِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋِﻈﹶﺔٌ[ ﺃﺷ‪‬ﺎﺭ ﺑِﻪ ﺇﱃ ﺃﻥﹼ ﴿ ِﺫﻛﹾﺮٰﻯ﴾ ﺑِﻤ‪‬ﻌﲎ‪ ‬ﺍﻟﺘ‪‬ﺬﻛِﲑ ﻭﺍﻟﻌِ ﹶﻈﺔِ ﻻﹶ ﺑِﻤﻌﲎ‪ ‬ﺍﻟﺘ‪‬ﺬﻛﱡﺮِ ﻛﹶﻤﺎ ﰲ ﻗﻮﻟِﻪ ﺗﻌ‪‬ﺎﱃ ﴿ﻓﹶﻼﹶ ﺗ‪‬ﻘﹾﻌ‪‬ﺪ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺍﻟﺬﱢﻛﹾﺮﻯ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻴ‪‬ﻬﻮﺩ‪ [‬ﻛﻔِﻨ‪‬ﺤﺎﺹ‪ ‬ﺑﻦِ ﻋ‪‬ﺎﺯ‪‬ﻭ‪‬ﺭ‪‬ﺍﺀَ‪ ،‬ﻭﻛﻤﺎﻟﻚِ ﺑﻦِ ﺍﻟﺼ‪‬ﻴﻒ ﻓﻘﺪ ﺟ‪‬ﺎﺀ ﻳ‪‬ﺨﺎ ِ‬
‫ﺻﻢ‪ ‬ﺍﻟﻨ‪‬ﱯ‪ ‬ﺻﻠﹼﱠﻰ ﺍﷲ ﻋﻠﻴﻪِ ﻭﺳ‪‬ﻠﱠﻢ ﻓﻘﹶﺎﻝ ﻟﻪ ﺍﻟﻨ‪‬ﱯ‪ ‬ﺻ‪‬ﻠﹼﻰ‬ ‫)‪(٤‬‬
‫ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳ‪‬ﻠﹼﻢ ﺃﹶﻧﺸ‪‬ﺪ‪‬ﻙ‪ ‬ﺍﷲَ ﺍﻟﹼﺬﻱ ﺃﹶﻧﺰ‪‬ﻝ ﺍﻟﺘ‪‬ﻮﺭﺍﺓﹶ ﻋ‪‬ﻠﻰ ﻣ‪‬ﻮﺳﻰ )ﻋﻠﻴـﻪ ﺍﻟـﺼ‪‬ﻼﺓﹸ ﻭﺍﻟـﺴ‪‬ﻼﻡ‪ (‬ﻫ‪‬ـﻞ ﲡِـﺪ ﻓِﻴﻬـﺎ ﺃﻥﹼ ﺍﷲَ ﺗﻌ‪‬ـﺎﱃ ﻳ‪‬ـﺒﻐِﺾ‪ ‬ﺍﳊﹶﺒ‪‬ـﺮ‪‬‬
‫ﻚ ﺍﳌﺬﻛﻮﺭ‪ ‬ﻛﺬﻟﻚ ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﻣﺎ ﺫﻛﺮ ﻓﻘﹶـﺎﻝ ﻧ‪‬ﻌ‪‬ـﻢ ﻭﻛـﺎﻥ ﻳ‪‬ﺤِـﺐ‪ ‬ﺇﺧﻔـﺎﺀَ ﺫﻟـﻚ ﻟﻜِـﻦ ﺃﻗﹶـﺮ‪‬‬ ‫ﺍﻟﺴ‪‬ﻤِﲔ‪ ‬ﺃﻱ ﺍﻟﻌﺎﻟِﻢ‪ ‬ﺍﳉﹶﺴﻴﻢ‪‬؟ ﻭﻛﺎﻥ ﻣﺎﻟِ ‪‬‬
‫ﲔ ﻳﻌﲏ ﻓﺘﻜﻮﻥ ﻣ‪‬ﺒﻐﻮﺿ‪‬ﺎ‪ ،‬ﻓﻐ‪‬ﻀِﺐ ﻭﻗﺎﻝ‪½ :‬ﻣﺎ ﺃﻧـﺰ‪‬ﻝ ﺍﷲُ ﻋﻠـﻰ‬ ‫ﻟِﻤ‪‬ﻘﺎﺳ‪‬ﻤﺔ ﺍﻟﻨﱯ‪ ‬ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧﺖ‪ ‬ﺣ‪ ‬ﱪ ﺳ‪‬ﻤِ ‪‬‬
‫ﻚ! ﻭﻻ ﻋﻠﻰ ﻣ‪‬ﻮﺳﻰ؟¼ )ﻋﻠﻴﻪ ﺍﻟﺼ‪‬ﻼﺓ ﻭﺍﻟﺴ‪‬ﻼﻡ(‪ ،‬ﻓﻘﹶﺎﻝ‪½ :‬ﻭ‪‬ﺍﷲِ ﻣـﺎ ﺃﹶﻧـﺰ‪‬ﻝ ﺍﷲُ ﻋﻠـﻰ‬ ‫ﺑ‪‬ﺸ‪‬ﺮٍ ﻣِﻦ ﺷﻲﺀٍ¼‪ ،‬ﻓﻘﹶﺎﻝ ﺃﺻﺤﺎﺑ‪‬ﻪ ﺍﻟﹼﺬﻳﻦ‪ ‬ﻣﻌﻪ‪½ :‬ﻭ‪‬ﻳ‪‬ﺤ‪ ‬‬
‫ﺑ‪‬ﺸ‪‬ﺮٍ ﻣِﻦ ﺷﻲﺀٍ¼‪ ،‬ﻓﻠﹶﻤ‪‬ﺎ ﺳ‪‬ﻤِﻌ‪‬ﺖِ ﺍﻟﻴﻬﻮﺩ‪ ‬ﺗﻠﻚ‪ ‬ﺍﳌﹶﻘﺎﻟﺔﹶ ﻋﺘ‪‬ﺒﻮﺍ ﻋﻠﻴﻪ ﻭﻗﺎﻟﹸﻮﺍ‪½ :‬ﺃﻟﻴﺲ ﺍﷲُ ﺃﻧﺰ‪‬ﻝ ﺍﻟﺘ‪‬ﻮﺭﺍﺓﹶ ﻋﻠﻰ ﻣ‪‬ﻮﺳﻰ؟ )ﻋﻠﻴﻪ ﺍﻟﺼ‪‬ﻼﺓ ﻭﺍﻟﺴ‪‬ﻼﻡ(‬
‫ﻓﹶﻠِﻢ‪ ‬ﻗﻠﺖ‪ ‬ﻫﺬﺍ؟¼ ﻗﺎﻝ‪½ :‬ﺃﹶﻏﹾﻀ‪‬ﺒﻨِﻲ ﻣ‪‬ﺤﻤ‪‬ﺪ‪) ‬ﺻ‪‬ﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ‪‬ﻠﹼﻢ( ﻓﻘﻠﺘ‪‬ﻪ¼‪ ،‬ﻓﻘﹶﺎﻟﹸﻮﺍ‪½ :‬ﻭﺃﻧﺖ‪ ‬ﺇﺫﺍ ﻏﹶـﻀِﺒ‪‬ﺖ‪ ‬ﺗﻘـﻮﻝ ﻋﻠـﻰ ﺍﷲ ﻏـﲑ‪ ‬ﺍﳊﹶـﻖ‪‬؟¼‬
‫ﻓﻌ‪‬ﺰ‪‬ﻟﻮﻩ ﻣِﻦ ﺍﳊﹶﱪﻳ‪‬ﺔ ﻭﺟ‪‬ﻌ‪‬ﻠﻮﺍ ﻣﻜﺎﻧ‪‬ﻪ ﻛﹶﻌ‪‬ﺐ‪ ‬ﺑﻦ‪ ‬ﺍﻷﺷ‪‬ﺮ‪‬ﻑِ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣ‪‬ﺎ ﻗﹶﺪ‪‬ﺭ‪‬ﻭﺍ ﺍﷲَ ‪‬ﺣﻖ‪ ‬ﻗﹶﺪ‪‬ﺭِﻩ‪ ﴾...‬ﺇﱁ[ ﺍﻋﻠﹶﻢ ﺃﻥﹼ ﻫﻨﺎ ﻣﻌﻨﻴ‪‬ﲔِ؛ ﺍﻷﻭ‪‬ﻝﹸ ﺃﻥﹼ ﻣﻌﲎ ﴿ﻭ‪‬ﻣ‪‬ﺎ ﻗﹶﺪ‪‬ﺭ‪‬ﻭﺍ ﺍﷲَ ﺣ‪‬ﻖ‪ ‬ﻗﹶـﺪ‪‬ﺭِﻩ﴾ ﺃﻱ ﻣـﺎ ﻋﺮ‪‬ﻓـﻮﻩ ﺍﳌﹶﻌﺮِﻓـﺔﹶ‬ ‫)‪(٥‬‬
‫ﺍﻟﹼﱵ ﺗ‪‬ﻠِﻴﻖ‪ ‬ﺑﻪ ﻭﻫﺬِﻩ ﻻﻳﺼِﻞﹸ ﺇﻟﻴﻬﺎ ﺃﹶﺣﺪ‪ ‬ﺃﹶﺑ‪‬ﺪ‪‬ﺍ‪ ،‬ﻓﻔِﻲ ﺍﳊﹶﺪﻳﺚِ ))ﺳ‪‬ﺒ‪‬ﺤﺎﻧ‪‬ﻚ‪ ‬ﻣ‪‬ﺎ ﻋ‪‬ﺮ‪ ‬ﹾﻓﻨﺎﻙ‪ ‬ﺣ‪‬ﻖ‪ ‬ﻣ‪‬ﻌﺮِﻓﺘِـﻚ‪ ‬ﻻ ﺃﹸﺣ‪‬ـﺼِﻲ ﺛﹶﻨـﺎﺀً ﻋﻠﻴـﻚ ﺃﻧـﺖ‪ ‬ﻛﹶﻤـﺎ ﺃﹶﺛﹾﻨﻴـﺖ‪‬‬
‫ﻋﻠﻰ ﻧﻔﹾﺴِﻚ((‪ ،‬ﻭﻫﺬﺍ ﻣ‪‬ﻨﺘ‪‬ﻒٍ ﰲ ﺣ‪‬ﻖ‪ ‬ﻛﹸﻞﱢ ﻣ‪‬ﺨﻠﻮﻕٍ ﻓﻼ ﺧ‪‬ﺼﻮﺻﻴ‪‬ﺔﹶ ﻟﻠﻴ‪‬ﻬﻮ ِﺩ‪ ،‬ﺍﻟﺜﹼﱠﺎﻧِﻲ ﺃﻥﹼ ﻣﻌﲎ ﴿ﻭ‪‬ﻣﺎ ﻗﹶﺪ‪‬ﺭ‪‬ﻭﺍ ﺍﷲَ ﺣ‪‬ـﻖ‪ ‬ﻗﹶـﺪ‪‬ﺭِﻩ﴾ ﺃﻧ‪‬ﻬـﻢ ﻟﹶـﻢ ﻳ‪‬ﻌ‪ ‬ﱢﻈﻤ‪‬ـﻮﻩ‬
‫ﻭﻟﹶﻢ ﻳ‪‬ﻌﺮِﻓﻮﻩ ﻋﻠﻰ ‪‬ﺣﺴ‪‬ﺐِ ﻣﺎ ﺃﹸﻣِﺮﻭﺍ ﺑﻪ ﻭﻫﺬﺍ ﻟﹶﻢ ﻳﻘﹶﻊ‪ ‬ﻣِﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺇﻧ‪‬ﻤﺎ ﻫﻮ ﻭﺍﻗِﻊ ﻣِﻦ ﺍﳌﹸﺆ‪‬ﻣﻨِﲔ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ‪ ‬ﻫ‪‬ﻨﺎ‪) .‬ﺻﺎﻭﻱ ﲝﺬﻑ(‬

‫‪١٤٢‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻣﻨﻬﺎ ﴿َوﻳ ُ ْ ُ ْ َ‬
‫ﺨﻔﻮن‬ ‫ﺒﺪوﻧ َ َ ﺎ﴾)‪ (٣‬أي ﻣﺎ ﳛﺒﻮن إﺑﺪاؤه‬
‫ْ‬ ‫اﻃﻴﺲ﴾ أي ﻳﻜﺘﺒﻮﻧﻪ ﰲ دﻓﺎﺗﺮ ﻣﻘﻄﻌﺔ)‪﴿ (٢‬ﻳ ُ ْ ُ‬
‫َ‬ ‫ْ‬ ‫ﰲ اﳌﻮاﺿﻊ اﻟﺜﻼﺛﺔ)‪ِ َ َ ﴿ (١‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﻟـﻢ َ ْﻌﻠ َُﻤـﻮا اَ َ َ ۤ‬
‫وﻻ‬ ‫َﻛﺜ ِ ْ ًاۚ﴾ ﳑـﺎ ﻓﻴﻬ‪٢‬ـﺎ ﻛﻨﻌـﺖ ﳏﻤـﺪ ﺻـ اﷲ ﻋﻠﻴـﻪ وﺳـﻠﻢ ﴿ َ ُ ْ ُ ْ‬
‫وﻋﻠﻤـﺘﻢ﴾ أﻳﻬـﺎ اﻟﻴﻬـﻮد ﰲ اﻟﻘـﺮآن ﴿ﻣـﺎ َ ْ‬
‫)‪(٤‬‬

‫ﻗﻞ اﷲُ ۙ﴾)‪ (٥‬أﻧﺰﻟﻪ‪ ،‬إن ﻟﻢ ﻳﻘﻮﻟﻮه)‪ ،(٦‬ﻻ ﺟﻮاب ﻏﲑه‬ ‫َٓ ُ ُ ْ‬
‫ﺑﺎؤﻛﻢؕ﴾ ﻣﻦ اﻟﺘﻮراة ﺑﺒﻴﺎن ﻣﺎ اﻟﺘﺒﺲ ﻋﻠﻴﻜﻢ واﺧﺘﻠﻔﺘﻢ ﻓﻴﻪ ﴿ ُ ِ‬
‫ﻳﺪﻳ ْ ِ﴾ ﻗﺒﻠﻪ)‪ (٧‬ﻣﻦ‬
‫اﻟﺬي ﺑَ ْ َ َ َ‬ ‫اﻧﺰﻟﻨٰ ُ ُﻣ ٰ َ ٌک َ ُ‬
‫ﻣﺼﺪق ِ ْ‬ ‫ﻳﻠﻌﺒﻮن ﴿‪َ ﴿ ﴾﴾۹۱‬و ٰ َﺬا﴾ اﻟﻘﺮآن ﴿ ِ ٰ ٌ‬
‫ﻛﺘﺐ َ ْ َ ْ‬ ‫ﺧﻮﺿ ِ ْﻢ﴾ ﺑﺎﻃﻠﻬﻢ ﴿ َ ْ َ ُ ْ َ‬ ‫﴿ ُﺛﻢ َ ْ‬
‫ذر ُ ْﻢ ِ ْ َ ْ ِ‬
‫ﻨﺬر﴾ ﺑﺎﻟﺘﺎء واﻟﻴﺎء)‪ (٩‬ﻋﻄﻒ ﻋ ﻣﻌﲎ)‪ (١٠‬ﻣﺎ ﻗﺒﻠﻪ ‪................................................‬‬ ‫اﻟﻜﺘﺐ ﴿ َوﻟ ِ ُ ْ ِ َ‬
‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﳌﹶﻮﺍﺿِﻊ ﺍﻟﺜﹼﻼﺛﹶﺔ[ ﺃﻱ ½ﻳ‪‬ﺠ‪‬ﻌ‪‬ﻠﹸﻮﻥﹶ¼ ﻭ½ﻳ‪‬ﺒﺪ‪‬ﻭﻥﹶ¼ ﻭ½ﻳ‪‬ﺨ‪‬ﻔﹸﻮﻥﹶ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬

‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺩ‪‬ﻓﺎﺗِﺮ‪ ‬ﻣ‪‬ﻘﹶﻄﱠﻌ‪ ‬ﹰﺔ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﻗﹶﺮ‪‬ﺍﻃِﻴ‪‬ﺲ‪ ﴾‬ﻣ‪‬ﻨﺼ‪‬ﻮﺏ‪ ‬ﻋﻠﻰ ﺍﻟﻈﱠﺮﻓﻴ‪‬ﺔ ﻻﹶ ﺃﻧ‪‬ﻪ ﻣ‪‬ﻔﻌ‪‬ﻮﻝﹲ ﺛﺎﻥٍ ﻟـ½ﻳ‪‬ﺠﻌﻠﹸﻮﻥ¼ ﻷﻥﹼ ½ﻳ‪‬ﺠ‪‬ﻌﻠﹸـﻮﻥ¼‬ ‫)‪(٢‬‬
‫ﲟﻌﲎ ½ﻳ‪‬ﻜﺘ‪‬ﺒ‪‬ﻮﻥ¼‪ .‬ﻭﺍﻧﺪ‪‬ﻓﻊ ﻣﻨﻪ ﻣﺎ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﺼِﺢ‪ ‬ﺣ‪‬ﻤﻞﹸ ﺍﻟﻘﹶﺮﺍﻃِﻴﺲِ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳ‪‬ﺒﺪ‪‬ﻭﻧ‪‬ﻬﺎ﴾[ ﻳ‪‬ﻌﻨِﻲ ﺍﻟﻘﹶﺮﺍﻃِﻴﺲ‪ ‬ﺍﳌﹶﻜﺘ‪‬ﻮﺑﺔﹶ‪﴿ ،‬ﻭ‪‬ﻳ‪‬ﺨ‪‬ﻔﹸﻮ‪‬ﻥﹶ ﻛﹶﺜِﲑ‪‬ﺍ﴾ ﺃﻱ ﻣِﻤ‪‬ﺎ ﻛﹶﺘ‪‬ﺒﻮﻩ ﻣِﻦ ﺍﻟﻘﹶﺮﺍﻃِﻴﺲ ﻭﻫﻮ ﻣ‪‬ﺎ ﻋﻨﺪ‪‬ﻫﻢ ﻣِﻦ ﺻِ ﹶﻔﺔِ ﺳﻴ‪‬ﺪِﻧﺎ‬ ‫)‪(٣‬‬
‫ﺤﻤ‪‬ﺪٍ ﺻ‪‬ﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ‪‬ﻠﹼﻢ ﻭﻧ‪‬ﻌﺘِﻪ ﰲ ﺍﻟﺘ‪‬ﻮﺭﺍﺓِ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺟ‪‬ﻤﻞ(‬ ‫ﻭﻣ‪‬ﻮﻻﹶﻧﺎ ﻣ‪ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻳ‪‬ﻬﺎ ﺍﻟﻴ‪‬ﻬ‪‬ﻮﺩ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﴿ﻋ‪‬ﻠﱢﻤ‪‬ﺘﻢ﴾ ﺧِﻄﺎﺏ‪ ‬ﻟﻠﻴﻬﻮﺩ ﻛﻤﺎ ﺫﻫ‪‬ﺐ ﺇﻟﻴﻪ ﺍﻷﻛﺜﺮ‪‬ﻭﻥ‪ ،‬ﻭﻗﻴـﻞ ﺍﳋِﻄـﺎﺏ‪ ‬ﳌﹶـﻦ ﺁﻣ‪‬ـﻦ ﻣِـﻦ ﻗﹸـﺮ‪‬ﻳ ٍ‬
‫ﺶ‪.‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫)ﺯﺍﺩﻩ‪ ،‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹸﻞِ ﺍﷲ﴾[ ﻳ‪‬ﺤﺘﻤِﻞ ﺃﻧﻪ ﻣﺒﺘﺪﺃﹲ ﺧﺒ‪‬ﺮ‪‬ﻩ ﻣ‪‬ﺤﺬﹸﻭﻑ‪ ‬ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﺃﻧﺰ‪‬ﻟﻪ¼ ﻭﻋﻠﻴﻪ ﺩ‪‬ﺭ‪‬ﺝ ﺍﳌﻔﺴ‪‬ﺮ ﻭﻫـﻮ‪ ‬ﺍﻷَﻭ‪‬ﱃ ﻷﻥﱠ ﺍﻟـﺴ‪‬ﺆﺍﻝ ﺟ‪‬ﻤﻠـﺔﹲ ﺍﲰﻴ‪‬ـﺔ‬ ‫)‪(٥‬‬
‫ﻓﻴﻜﻮﻥ ﺍﳉﻮﺍﺏ ﻛﺬﻟﻚ )ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴـﻪ ﺭﲪـﺔ ﺍﻟـﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤـﺔِ ﺍﻟﻘـﺮﺁﻥ ﺑﺎﻟﻠﱡﻐـﺔِ ﺍﻷُﺭﺩِﻳ‪‬ـﺔِ ﺍﳌﹸـﺴ‪‬ﻤ‪‬ﻰ‬
‫ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"(‪ ،‬ﻭﻳ‪‬ﺤﺘﻤِﻞ ﺃﻧﻪ ﻓﺎﻋﻞﹲ ﺑﻔِﻌﻞٍ ﻣ‪‬ﺤﺬﻭﻑٍ ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﺃﻧﺰ‪‬ﻟﻪ ﺍﷲُ¼ ﻭﻗﹶﺪ ﺻ‪‬ﺮ‪‬ﺡ ﺑﺎﻟﻔِﻌ‪‬ﻞ ﰲ ﻗﻮﻟِﻪ ﺗ‪‬ﻌﺎﱃ ﴿ﻟﹶﻴ‪‬ﻘﹸﻮ‪‬ﻟﹸﻦ‪ ‬ﺧ‪‬ﻠﹶﻘﹶﻬ‪‬ـﻦ‪ ‬ﺍﻟﻌ‪‬ﺰِﻳ‪‬ـﺰ‪‬‬
‫ﺍﻟﻌ‪‬ﻠِﻴ‪‬ﻢ‪] ﴾‬ﺍﻟﺰﺧﺮﻑ‪) .[٩ :‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ ﻣﺎ ﺑﲔ ﺍﳍﻼﻟﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﻥ ﱂ ﻳﻘﻮﻟﻮﻩ[ ﺃﻱ ﺇﻥ ﱂ ﻳﻘﻮﻟﻮﺍ ﻫﺬﺍ ﺍﳉﻮﺍﺏ‪ ‬ﺍﳌﺬﻛﻮﺭ‪ ‬ﻓﻘﹸﻠﹾﻪ ﺃﻧ ‪‬‬
‫ﺖ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻻ ﺟ‪‬ﻮﺍﺏ‪ ‬ﻏـﲑ‪‬ﻩ¼‪ ،‬ﺍﻷﻇﻬـﺮ‪ ‬ﺍﻟﺘﻔﺮﻳـﻊ‪ ‬ﺃﻭ ﺍﻟﺘﻌﻠﻴـﻞﹸ‬ ‫)‪(٦‬‬
‫ﺃﻱ ﻓﻼ ﺟﻮﺍﺏ‪ ‬ﻏﲑ‪‬ﻩ ﺃﻭ ﻷﻧﻪ ﻻ ﺟﻮﺍﺏ‪ ‬ﻏﲑ‪‬ﻩ‪) .‬ﺟ‪‬ﻤﻞ ﲢﺖ ﺁﻳﺔ‪(١٢:‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺒﻠﹶﻪ[ ﺃﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ ﺑـ﴿ﺍﻟﱠﺬِﻱ ﺑ‪‬ﲔ‪ ‬ﻳ‪‬ﺪ‪‬ﻳ‪‬ﻪِ﴾ ﻣ‪‬ﺎ ﺳ‪‬ﺒ‪‬ﻘﹶﻪ ﻓﻬﻮ ﻛِﻨﺎﻳﺔﹲ ﻋ‪‬ﻦ ﺍﻟﺴ‪‬ﺒ‪‬ﻖ‪ ،‬ﻓﻼ ﻳ‪‬ﻨﺎﰲ ﻃﹸﻮ‪‬ﻝﹶ ﻣ‪‬ﺪ‪‬ﺓٍ ﺑ‪‬ﲔ‪ ‬ﺍﻟﻜﹸﺘ‪‬ـﺐِ ﺍﻟـﺴ‪‬ﺎﺑِﻘﹶﺔ‬ ‫)‪(٧‬‬
‫ﻭﺍﻟﻘﺮﺁﻥِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﻟﻜﹸﺘ‪‬ﺐ[ ﺃﺷ‪‬ﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﺍﳌﹶﻮﺻ‪‬ﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘ‪‬ﺎﺀ ﻭﺍﻟﻴ‪‬ﺎﺀ[ ﺃﺷﺎﺭ ﺑﺎﻷﻭ‪‬ﻝ ﺇﱃ ﻗِﺮﺍﺀﺓِ ﺍﳉﹸﻤﻬﻮﺭ ﻋﻠﻰ ﺃﻥﹼ ﺍﳋِﻄﺎﺏ ﻟﻠﺮ‪‬ﺳﻮﻝ ﻋﻠﻴـﻪ ﺍﻟـﺼ‪‬ﻼﺓ ﻭﺍﻟـﺴ‪‬ﻼﻡ‪ ،‬ﻭﺑِﺎﻟﺜﹼـﺎﱐ ﺇﱃ ﻗِـﺮﺍﺀﺓ ﺃﰊ‬ ‫)‪(٩‬‬
‫ﺑ‪‬ﻜﺮٍ ﻋﻦ ﻋﺎﺻﻢٍ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻀ‪‬ﻤﲑ ﻟﻠﻘﺮﺁﻥ ﻭﻫﻮ ﺍﻟﻈﹼﺎﻫﺮ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻄﻒ‪ ‬ﻋﻠﻰ ﻣﻌﲎ[ ﺃﻱ ﻻ ﻋﻠﺔﹲ ﶈﺬﻭﻑ ﻛﻤﺎ ﻗﻴﻞ ﺗﻘﺪﻳﺮﻩ ½ﻭﺃﻧﺰﻟﻨﺎﻩ ﻟﺘﻨﺬﺭ‪...‬ﺇﱁ¼ ﻷﻥﹼ ﺍﶈﺬﻭﻑ‪ ‬ﺇﳕﺎ ﻳ‪‬ﻘﺪ‪‬ﺭ‪ ‬ﻋﻨـﺪ ﺍﳊﺎﺟـﺔِ‬
‫ﻭﻻ ﺣﺎﺟﺔﹶ ﻫﺎﻫﻨﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪١٤٣‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻳﻦ ُ ْ ِ ُ ْ َ‬
‫ﻳﺆﻣﻨـﻮن‬ ‫ﺣﻮﻟ َ ﺎؕ﴾ أي أﻫﻞ ﻣﻜﺔ)‪ (٢‬وﺳﺎﺋﺮ اﻟﻨﺎس‪ِ َ ﴿ ،‬‬
‫واﻟﺬ ْ َ‬ ‫أي أﻧﺰﻟﻨﺎه ﻟﻠﱪﻛﺔ واﻟﺘﺼﺪﻳﻖ‪ ،‬وﻟﺘﻨﺬر ﺑﻪ ﴿ا ُم ْاﻟ ُ ٰ ي َ َ ْ‬
‫وﻣﻦ َ ْ َ‬ ‫)‪(١‬‬

‫ﻣﻤﻦ اﻓْ َ ٰي َﻋ َ اﷲ ِ‬
‫وﻣﻦ﴾ أي ﻻ أﺣﺪ ﴿اَ ْﻇﻠ َُﻢ ِ ِ‬
‫)‪(٤‬‬
‫ﻋﻘﺎﺑﻬﺎ ﴿ َ َ ْ‬ ‫ﻳﺤﺎﻓﻈﻮن ﴿‪ (٣)﴾﴾۹۲‬ﺧﻮﻓﺎ ﻣﻦ‬ ‫ﻳﺆﻣﻨﻮن ﺑ ِ ٖ َو ُ ْﻢ َﻋ ٰ َ َ‬
‫ﺻﻼﺗ ِ ِ ْﻢ ُ َ ِ ُ ْ َ‬ ‫ﺑﺎﻻ ٰ ِ َ ة ِ ُ ْ ِ ُ ْ َ‬
‫ِْ‬
‫‪٢‬‬ ‫‪٢‬‬

‫ﻗﺎل َ ُ ْ ِ ُ‬
‫ﺳﺎﻧﺰل‬ ‫اﻟﻴ ِ َ ْ ٌء﴾ ﻧﺰﻟﺖ ﰲ ﻣﺴﻴﻠﻤﺔ ﴿و﴾ ِﻣﻦ ﴿ َ ْ‬
‫ﻣﻦ َ َ‬ ‫ﻳﻮح ِ َ ْ‬ ‫ﻛﺬﺑﺎ﴾ ﺑﺎدﻋﺎء اﻟﻨﺒﻮة وﻟﻢ ﻳﻨﺒﺄ ﴿َا ْو َ َ‬
‫ﻗﺎل ا ُْو ِ َ ا ِ َ َ َ ْ‬
‫وﻟﻢ ُ ْ َ‬ ‫َ ًِ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫اﻟﻈﻠﻤﻮن﴾ اﳌﺬﻛﻮرون‬ ‫اﷲؕ﴾ وﻫﻢ اﳌﺴﺘﻬﺰﺋﻮن ﻗﺎﻟﻮا ﻟﻮ ﻧﺸﺎء ﻟﻘﻠﻨﺎ ﻣﺜﻞ ﻫﺬا ﴿ َ َ ْ‬
‫وﻟﻮ َﺗﺮي﴾ ﻳﺎ ﳏﻤﺪ ﴿ ِاذ ِ ِ ُ ْ َ‬ ‫اﻧﺰل ُ‬ ‫ﻣﺜﻞ َ ۤ‬
‫ﻣﺎ َ ْ َ َ‬ ‫ِْ َ‬
‫اﻳـﺪﻳْ ِ ْﻢۚ﴾ إﻟـﻴﻬﻢ ﺑﺎﻟـﻀﺮب واﻟﺘﻌـﺬﻳﺐ‪ ،‬ﻳﻘﻮﻟـﻮن ﳍـﻢ)‪ (١٠‬ﺗﻌﻨﻴﻔـﺎ‪:‬‬
‫ﺑﺎﺳﻄﻮا َ ْ ِ‬ ‫واﻟﻤﻠ ِ َ ُ‬
‫ﻜﺔ َ ِ ُ‬ ‫ﻏﻤﺮت﴾ ﺳـﻜﺮات ﴿ ْ َ ْ ِ‬
‫اﻟﻤﻮت َ ْ َ‬
‫)‪(٩‬‬
‫﴿ِْ ََ ٰ ِ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﻧﺰ‪‬ﻟﻨﺎﻩ ﻟﻠﺒ‪‬ﺮ‪‬ﻛﺔ‪ ...‬ﺇﱁ[ ﻓﻬﺬِﻩ ﺍﻟﻌِﻠﱠﺔﹸ ﻣ‪‬ﺄﺧﻮﺫﺓﹲ ﻣِﻦ ﺍﻟﻮﺻ‪‬ﻒ ﻣِﻦ ﺣﻴﺚﹸ ﺇﻥﹼ ﺗ‪‬ﻌﻠﻴﻖ‪ ‬ﺍﳊﹸﻜﻢِ ﺑﺎﳌﹸﺸ‪‬ﺘ‪‬ﻖ‪ ‬ﻳ‪‬ﺆ ِﺫﻥﹸ ﺑﻌِﻠﹼﻴ‪‬ﺔِ ﺍﻻﺷﺘِﻘﺎﻕِ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﻫ‪‬ﻞﹶ ﻣ‪‬ﻜﱠﺔَ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺗﻔﺴِﲑِ ﴿ﺃﹸﻡ‪ ‬ﺍﻟﻘﹸﺮٰﻯ﴾ ﻭﺇﱃ ‪‬ﺣﺬﹾﻑِ ﻣ‪‬ﻀﺎﻑٍ ﰲ ﺍﻟﻜﹶـﻼﻡ ﻭﺇﻧ‪‬ﻤـﺎ ﺫﹸﻛِـﺮﺕ‪ ‬ﺑِﻬـﺬﺍ ﺍﻻﺳ‪‬ـﻢِ ﺍﳌﹸﻨﺒِـﻲﺀِ ﻋ‪‬ـﻦ‬ ‫)‪(٢‬‬
‫ﻛﹶﻮﻧِﻬﺎ ﺃﹶﻋ ﹶﻈﻢ‪ ‬ﺍﻟﻘﹸﺮٰﻯ ﻭﻗِﺒﻠﺔﹰ ﻷﻫﻠِﻬﺎ ﺇﻳﺬﺍﻧﺎﹰ ﺑﺄﻥﹼ ﺇﻧﺬﺍﺭ‪ ‬ﺃﻫﻠِﻬﺎ ﺃﺻﻞﹲ ﻣ‪‬ﺴﺘ‪‬ﺘ‪‬ﺒِ ‪‬ﻊ ﻹﻧﺬﺍﺭِ ﺃﻫﻞِ ﺍﻷﺭﺽِ ﻛﺎﻓﱠﺔﹰ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻫ‪‬ﻢ ﻋﻠﻰ ﺻ‪‬ﻼﺗِﻬﻢ ﻳ‪‬ﺤﺎﻓِﻈﹸﻮﻥ﴾[ ﻗﺎﻝ ﻣ‪‬ﺴ‪‬ﺮﻭ ‪‬‬
‫ﻕ‪ :‬ﻋﻠﻰ ﻣ‪‬ﻮﺍﻗِﻴﺘِﻬﺎ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻﹶ ﺃﹶﺣ‪‬ﺪ‪ [‬ﺃﺷ‪‬ﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳ‪‬ﺘِﻔﻬﺎﻡ‪ ‬ﺇﻧﻜﺎﺭِﻱ‪ ‬ﲟ‪‬ﻌﲎ ﺍﻟﻨ‪‬ﻔﹾﻲِ‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻟﻨﺴﺎﺀ ﲢﺖ ﺁﻳﺔ‪] (٨٧ :‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﺩ‪‬ﻋﺎﺀِ ﺍﻟﻨ‪‬ﺒﻮ‪‬ﺓ[ ﺃﻱ ﻣ‪‬ﺜﹶﻼﹰ ﻭﺇﻻﹼ ﻓﻮ‪‬ﺟﻮﻩ ﺍﻟ ﹶﻜﺬِﺏِ ﻛﹶﺜِﲑﺓﹲ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻟﹶﻢ ﻳ‪‬ﻨ‪‬ﺒ‪‬ﺄﹾ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﺩ‪‬ﻋﺎﺀَ ﺍﻟﻨﺒﻮ‪‬ﺓِ ﺇﳕﺎ ﻳ‪‬ﻠِﻴﻖ‪ ‬ﺑِﻤ‪‬ﻦ ﻧ‪‬ﺒ‪‬ﺊﹶ ﻣِﻦ ﺍﷲ ﺑﺎﻟﻐ‪‬ﻴﺐِ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﺩ‪‬ﻋﺎﺀُ ﺍﻟﻨﺒـﻮ‪‬ﺓِ ﺍﻓﺘـﺮﺍﺀً ﻋﻠـﻰ‬ ‫)‪(٦‬‬
‫ﺍﷲِ ﻣ‪ ‬ﻊ ﺃﻥﹼ ﺍﻷﻧﺒﻴﺎﺀ ﻛﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥﹶ ﺍﻟﻨﺒﻮ‪‬ﺓﹶ‪ .‬ﻭﻫﻜﺬﺍ ﺍﻟﻮﺟﻪ‪ ‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻮ‪‬ﺡ‪ ‬ﺇِﻟﹶﻴ‪‬ﻪِ ﺷ‪‬ﻲ‪‬ﺀٌ﴾ ]ﻋﻠﻤﻴﺔ[‬
‫ﱄ﴾[ ﻋ‪‬ﻄﹾﻒ‪ ‬ﺧﺎﺹ‪ ‬ﻋﻠﻰ ﻋﺎ ‪‬ﻡ‪ ،‬ﻭﻫﺬﺍ ﺑﻘﹶﻄﹾﻊ ﺍﻟﻨ‪‬ﻈﹶﺮ ﻋﻦ ﺗﻔﺴِﲑ ﺍﳌﻔﹶﺴ‪‬ﺮ ﺍﻻﻓﺘِﺮﺍﺀَ ½ﺑﺎﺩ‪‬ﻋﺎﺀِ ﺍﻟﻨ‪‬ﺒ‪‬ﻮ‪‬ﺓ¼ ﻭﺃﻣ‪‬ﺎ ﺑﺎﻟﻨ‪‬ﻈﹶﺮ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﻭ‪ ‬ﻗﺎﻝﹶ ﺃﹸﻭ‪‬ﺣِﻲ‪ ‬ﺇ ﱠ‬ ‫)‪(٧‬‬
‫ﺇﻟﻴﻪ ﻓﻴﻜﻮﻥ ﻋ‪ ‬ﹾﻄﻒ‪ ‬ﺗﻔﺴِ ٍﲑ‪ .‬ﻫﺬﺍ‪ ،‬ﻭﻓﻴﻪ ﺃﻥﹼ ﻛﹸﻼ‪ ‬ﻣِﻦ ﻋﻄﹾﻒِ ﺍﳋـﺎﺹ‪ ‬ﻭﻋﻄﹾـﻒِ ﺍﻟﺘ‪‬ﻔﹾـﺴِﲑ ﻻ ﻳﻜـﻮﻥ ﺑــ½ﺃﻭ¼ ﻭﺍﻷﺣـﺴ‪‬ﻦ‪ ‬ﺃﻧـﻪ ﻣِـﻦ ﻋﻄﹾـﻒِ‬
‫ﺍﳌﹸﻐﺎﻳِﺮ ﺑﺎﻋﺘِﺒﺎﺭِ ﺍﻟﻌ‪‬ﻨ‪‬ﻮﺍﻥ ﻭﺗﻜﻮﻥﹸ ﴿ﺃﻭ‪ ﴾‬ﻟﻠﺘ‪‬ﻨﻮِﻳﻊ ﰲ ﻛﹶﺬِﺏِ ﻣ‪‬ﺴ‪‬ﻴ‪‬ﻠِﻤ‪‬ﺔﹶ ﻳﻌﻨِﻲ ﺃﻧ‪‬ﻪ ﺗﺎﺭ‪‬ﺓﹰ ﺍﺩ‪‬ﻋﻰ ﺍﻟﻨ‪‬ﺒﻮ‪‬ﺓﹶ ﺑﺄﻥﹾ ﻗﺎﻝ ﺃﹶﻧ‪‬ﺎ ﻧﺒِﻲ‪ ‬ﻭﺗـﺎﺭ‪‬ﺓﹰ ﺍﺩ‪‬ﻋـﻰ ﺍﻹﻳ‪‬ﺤـﺎﺀَ‬
‫ﺑﺄﻥﹾ ﻗﺎﻝ ﺇﻥﱠ ﺍﷲ ﺃﹶﻭﺣٰﻰ ﺇﱄﱠ ﻭﺇﻥ ﻛﺎﻥ ﻳ‪‬ﻠﺰ‪‬ﻡ ﺍﻟﻨ‪‬ﺒﻮ‪‬ﺓﹸ ﺃﻱ ﻣ‪‬ﻔﻬﻮﻣ‪‬ﻬﺎ ﰲ ﻧﻔﹾﺲ ﺍﻷﻣ‪‬ﺮ ﺍﻹﻳ‪‬ﺤﺎﺀَ ﻭﻳ‪‬ﻠﺰ‪‬ﻡ ﺍﻹﻳ‪‬ﺤﺎﺀُ ﺍﻟﻨ‪‬ﺒﻮ‪‬ﺓﹶ‪ .‬ﻫﺬﺍ‪ ،‬ﻭﻳ‪‬ﻔﻬ‪‬ﻢ ﻣِـﻦ ﺻ‪‬ـﻨِﻴﻊ‬
‫ﺍﳌﹸﻔﺴ‪‬ﺮ ﺍﻵﰐ ﺃﻥﹼ ﴿ﺃﻭ‪ ﴾‬ﲟ‪‬ﻌﲎ ﺍﻟﻮﺍﻭِ ﺣﻴﺚﹸ ﻗﺎﻝ ½ﺑﺪ‪‬ﻋﻮ‪‬ﻯ ﺍﻟﻨ‪‬ﺒﻮ‪‬ﺓِ ﻭﺍﻹﻳ‪‬ﺤﺎﺀِ ﻛﹶﺬِﺑﺎﹰ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻣ‪‬ﻦ﴾ ﰲ ﻣ‪‬ﺤﻞﱢ ﺟ‪‬ﺮ‪ ‬ﻷﻧ‪‬ﻪ ﻧ‪‬ﺴِﻖ ﻋﻠﻰ ﴿ﻣ‪‬ﻦ﴾ ﺍﳌﹶﺠﺮﻭﺭﺓِ ﺑـ½ﻣِﻦ¼‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٨‬‬
‫اﻟﻤ ِ‬
‫ﻮت﴾[ ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻬﺎ ﺣﺎﻝﹸ ﺍﻟﻜﺎﻓِﺮ ﻋﻨﺪ‪ ‬ﺍﻟﻘﹶﺒﺾ ﻭﻋﺬﺍﺏ‪ ‬ﺍﻟﻘﱪ‪ ،‬ﻭﺍﺳﺘ‪‬ﺪﻝﹼ ﺑِﻬﺎ ﳏﻤ‪‬ﺪ‪ ‬ﺑﻦ‪ ‬ﻗﹶﻴ‪‬ﺲٍ ﻋﻠﻰ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬وﻟﻮ ﺗَ ٰﺮى ا ِذ ِ اﻟﻈﻠ ِ ُﻤﻮن ﻏَ َﻤ ٰ ِ‬
‫ﺮت َ‬ ‫)‪(٩‬‬
‫ﺃﻥﹼ ﻟِﻤ‪‬ﻠﹶﻚِ ﺍﳌﹶﻮﺕِ ﺃﹶﻋﻮﺍﻧﺎﹰ ﻣ‪‬ﻦ ﺍﳌﻼﺋﻜﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻳﻘﹸﻮﻟﹸﻮﻥ ﻟﹶﻬﻢ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﹶﻮﻟﻪ ﴿ﺃﹶﺧ‪‬ﺮِﺟ‪‬ﻮ‪‬ﺍ﴾ ﻣ‪‬ﻨـﺼﻮﺏ‪ ‬ﺍﳌﹶﺤـﻞﹼ ﺑِﻬـﺬﺍ ﺍﻟﻘﹶـﻮﻝِ ﺍﳌﹸـﻀﻤ‪‬ﺮِ‪ ،‬ﻭﻫـﺬﺍ ﺍﻟﻘـﻮﻝﹸ ﰲ ﳏـ ﱢﻞ‬
‫ﻧﺼ‪‬ﺐٍ ﻋﻠﻰ ﺍﳊـﺎﻝ ﻣِـﻦ ﺍﻟـﻀ‪‬ﻤﲑ ﰲ ﴿ﺑﺎﺳِـﻄﹸﻮ‪‬ﺍ﴾‪ ،‬ﻭﰲ ﺍﳊـﺪﻳﺚ ))ﺇﻥﹼ ﺃﺭ‪‬ﻭ‪‬ﺍﺡ‪ ‬ﺍﻟﻜﹸﻔﱠـﺎﺭِ ﺗ‪‬ـﺄﺑ‪‬ﻰ ﺍﳋﹸـﺮ‪‬ﻭ‪‬ﺝ‪ ‬ﻓﹶﺘ‪‬ـﻀ‪‬ﺮِﺑ‪‬ﻬﻢ‪ ‬ﺍﳌﹶﻼﺋِﻜﹶـﺔﹸ ﺣ‪‬ﺘ‪‬ـﻰ‬
‫ﺗ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ((‬ﻓﻴ‪‬ﻔﻴﺪ ﺃﻥﹼ ﺃﺭﻭﺍﺡ ﺍﻟﻜﹸﻔﹼﺎﺭ ﻻ ﺗ‪‬ﺨﺮ‪‬ﺝ ﺑﻐﲑﻩ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﹸﺮﺍﺩ‪ ‬ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣِﻦ ﴿ﺃﹶﺧﺮِﺟ‪‬ﻮﺍ﴾ ﻃﻠﹶـﺐ‪ ‬ﺇﺧـﺮﺍﺝِ ﺍﻷﻧﻔﹸـﺲِ ﻭﺍﻷﺭﻭﺍﺡِ‬
‫ﻣِﻨﻬ‪‬ﻢ ﻷﻧ‪‬ﻬﻢ ﻏﲑ‪ ‬ﻗﺎﺩﺭِﻳﻦ ﻋﻠﻴﻪ ﺑ‪‬ﻞ ﺇﻳﺬﺍﺅ‪‬ﻫﻢ ﻭﺗ‪‬ﻐﻠﻴﻆﹶ ﺍﻷﻣﺮِ ﻋﻠﻴﻬﻢ‪) .‬ﻛﺮﺧﻲ(‬

‫‪١٤٤‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫اﻟﺤﻖ﴾ﺑﺪﻋﻮى اﻟﻨﺒﻮة‬‫ﻘﻮﻟﻮن َﻋ َ اﷲ ِﻏَ ْ َ ْ َ‬ ‫ﻮن﴾ اﳍﻮان ﴿ ِ َﺑﻤﺎ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ َ ُ ْ ُ ْ َ‬ ‫ﻋﺬاب ْاﻟ ُ ْ ِ‬ ‫اﻟﻴﻮم ُ ْ َ ْ َ‬
‫ﺗﺠﺰون َ َ َ‬ ‫ﻔﺴﻜﻢؕ﴾ إﻟﻴﻨﺎ ﻟﻨﻘﺒﻀﻬﺎ ﴿ َ ْ َ ْ َ‬ ‫﴿ َا ْ ِ ُﺟﻮا َا ْ ُ َ ُ ْ‬
‫ون ﴿‪ ﴾﴾۹۳‬ﺗﺘﻜﱪون)‪ (١‬ﻋﻦ اﻹﳝﺎن ﺑﻬﺎ)‪ ،(٢‬وﺟﻮاب ﻟﻮ ﻟﺮأﻳﺖ أﻣﺮا ﻓﻈﻴﻌﺎ)‪َ﴿ (٣‬و﴾‬ ‫ﺴﺘﻜْ ِ ُ ْ َ‬
‫ﻋﻦ ٰﻳﺘ ِ ٖ َ ْ َ‬ ‫واﻹﳛﺎء ﻛﺬﺑﺎ ﴿ َ ُ ْ ُ ْ‬
‫وﻛﻨﺘﻢ َ ْ‬
‫? ﺃﻱ ﻟﻜﻔﺎﺭ ﻗﺮﻳﺶ‪ ١٢.‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ‬
‫اول َﻣـﺮةٍ﴾)‪ (٥‬أي ﺣﻔـﺎة )‪ (٦‬ﻋـﺮاة‬ ‫ﻛﻤـﺎ َﺧﻠ ْ ٰ ُ ْ‬
‫َﻘـﻨﻜﻢ َ َ‬ ‫ﺟﺌﺘﻤﻮﻧﺎ ُ ٰ ٰدي﴾ ﻣﻨﻔﺮدﻳﻦ ﻋﻦ اﻷﻫﻞ واﳌﺎل واﻟﻮﻟﺪ ﴿ َ َ‬ ‫ﻟﻘﺪ ِ ْ ُ ُ ْ َ‬‫ﻳﻘﺎل ﳍﻢ إذا ﺑﻌﺜﻮا ﴿ َ َ ْ‬
‫)‪(٤‬‬

‫ِﻛﻢۚ﴾ ﰲ اﻟـﺪﻧﻴﺎ ﺑﻐـﲑ اﺧﺘﻴـﺎرﻛﻢ ﴿َو﴾ ﻳﻘـﺎل ﳍـﻢ)‪ (٨‬ﺗﻮﺑﻴﺨـﺎ‬ ‫وراء ُﻇ ُ ْﻮر ُ ْ‬
‫ﺧﻮﻟﻨﻜﻢ﴾ أﻋﻄﻴﻨﺎﻛﻢ ﻣﻦ اﻷﻣـﻮال ﴿ َ َ ٓ َ‬ ‫ﺗﺮﻛﺘﻢ ﻣﺎ َ ْ ٰ ُ ْ‬
‫ﻏﺮﻻ ﴿و َ َ ْ ُ ْ‬
‫)‪(٧‬‬

‫ﻟﻘـﺪ َﻘﻄـ َﻊ‬ ‫زﻋﻤﺘﻢ َاﻧ ُ ْﻢ ِ ْ ُ ْ‬

‫ﻓﻴﻜﻢ﴾ أي ﰲ اﺳﺘﺤﻘﺎق ﻋﺒﺎدﺗﻜﻢ ﴿ ُ َ ُﺆاؕ﴾ ﷲ ﴿ َ َ ْ‬ ‫ﻳﻦ َ َ ْ ُ ْ‬ ‫ﻣﻌﻜﻢ ُ َ َ ٓ َ ُ ُ‬
‫ﺷﻔﻌﺎءﻛﻢ﴾ اﻷﺻﻨﺎم ﴿ ِ‬
‫اﻟﺬ ْ َ‬ ‫﴿ َﻣﺎ َ ٰﻧﺮي َ َ ُ ْ‬
‫)‪(٩‬‬

‫ﻜﻢ﴾)‪ (١٠‬وﺻﻠﻜﻢ أي ﺗﺸﺘﺖ ﲨﻌﻜﻢ)‪ ،(١١‬وﰲ ﻗﺮاءة ﺑﺎﻟﻨﺼﺐ ﻇﺮف ‪...............................................‬‬ ‫ﺑَ ْﻨ ُ ُ ْ‬

‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺘ‪‬ﻜﹶﺒ‪‬ﺮﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴ‪‬ﲔ ﺯﺍﺋﺪﺓﹲ ﻟﻠﻤ‪‬ﺒﺎﻟﹶﻐﺔ‪ ،‬ﻭﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ ﻣِﻦ ﺍﻻﺳﺘِﻜﹾﺒﺎﺭ ﻫﻮ ﺍﻻﺳﺘِﻜﺒﺎﺭ‪ ‬ﺍﳌﹶﺬﻣ‪‬ﻮﻡ‪ ‬ﺑﻘﹶﺮِﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦِ ﺍﻹﳝﺎﻥ ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ‪‬ﺣﺬﹾﻑ ﺍﳌﹸﺘﻌﻠﱢﻖ ﺑﻘﹶﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﹶﺮ‪‬ﺃﻳ‪‬ﺖ‪ ‬ﺃﹶﻣ‪‬ﺮﺍﹰ ﻓﹶﻈِﻴﻌﺎﹰ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺟﻮﺍﺏ‪﴿ ‬ﻟﹶﻮ‪ ﴾‬ﻣ‪‬ﺤﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳ‪‬ﻘﺎﻝ ﻟﹶﻬﻢ ﺇﺫﺍ ﺑ‪‬ﻌِﺜﹸﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻘﹶﻮﻝﹶ ﻗﻮﻝﹸ ﺍﳌﹶﻼﺋﻜﺔ ﺍﳌﹸﺆﻛﱠﻠِﲔ ﺑﻌِﻘﺎﺑِﻬﻢ‪ ،‬ﻭﻗﻴﻞ ﻫ‪‬ﻮ ﻗﻮﻝﹸ ﺍﷲ ﺗ‪‬ﻌﺎﱃ‪ ،‬ﻭﻣ‪‬ﻨ‪‬ـﺸﺄﹸ ﻫـﺬﺍ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﳋِﻼﻑِ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻫ‪‬ﻞ ﻳ‪‬ﺘﻜﻠﱠﻢ ﻣﻊ‪ ‬ﺍﻟﻜﹸﻔﹼﺎﺭ ﺃﻡ‪ ‬ﻻ؟‪ ،‬ﻭﺗ‪‬ﻔﺼِﻴﻞﹸ ﺍﻟﻜﻼﻡ ﰲ ﻣ‪‬ﺤ‪‬ﻠﱢﻪ‪ ،‬ﻭﺍﻷﻭ‪‬ﻝﹸ ﺃﻗﹾﻮٰﻯ ﻷﻥﹼ ﻫﺬِﻩ ﺍﻵﻳﺔﹶ ﻣ‪‬ﻌﻄﻮﻓﺔﹲ ﻋﻠﻰ ﻣﺎ ﻗﹶﺒﻠﹶﻬﺎ‬
‫ﻭﺍﻟﻌ‪‬ﻄﹾﻒ‪ ‬ﻳﻮﺟِﺐ‪ ‬ﺍﻟﺘ‪‬ﺸﺮﻳﻚ‪) .‬ﻛﺮﺧﻲ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻭ‪‬ﻝﹶ ﻣ‪‬ﺮ‪‬ﺓٍ﴾[ ﺃﻱ ﺍﳌﺮ‪‬ﺓﹶ ﺍﻷُﻭ‪‬ﱃ ﻓﺈﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺧ‪‬ﻠِﻖ ﻣ‪‬ﺮ‪‬ﺗ‪‬ﲔِ؛ ﺍﻷُﻭ‪‬ﱃ ﻭِﻻﺩﺗ‪‬ﻪ ﻭﺍﻟﺜﹼﺎﻧﻴﺔ ﺇﺣ‪‬ﻴﺎﺅ‪‬ﻩ ﻟﻠﺒ‪‬ﻌ‪‬ﺚ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺣ‪‬ﻔﺎﺓﹰ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ ﴿ﻛﹶﻤ‪‬ﺎ ﺧ‪‬ﻠﹶﻘﹾﻨٰ ﹸﻜﻢ‪ ﴾‬ﺣﺎﻝﹲ ﻣﻦ ﺍﻟﻀ‪‬ﻤﲑِ ﰲ ﴿ﻓﹸﺮٰﺩٰﻯ﴾ ﺃﻱ ﻣ‪‬ﺸﺒ‪‬ﻬِﲔ‪ ‬ﺍﺑﺘِـﺪﺍﺀَ ﺧ‪‬ﻠﹾﻘِﻜﹸـﻢ ﺣ‪‬ﻔـﺎﺓﹰ‪،‬‬ ‫)‪(٦‬‬
‫ﺃﻭ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣﻦ ﴿ﻓﹸﺮٰﺩٰﻯ﴾ ﺃﻱ ﻋﻠﻰ ﺍﳍﹶﻴﺌﺔ ﺍﻟﹼﱵ ﻭ‪‬ﻟِﺪ‪‬ﺗ‪‬ﻢ ﻋﻠﻴﻬﺎ ﰲ ﺍﻻﻧﻔِﺮﺍﺩ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺻـ‪] (٧٤‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺣ‪‬ﻔﺎﺓﹰ ﻋ‪‬ﺮﺍﺓﹰ ﻏﹸﺮ‪‬ﻻﹰ[ ﺗﻔﺴِﲑ‪ ‬ﻟﻠﺘ‪‬ﺸﺒﻴﻪ ﺃﻱ ﺃﻥﹼ ﻣ‪‬ﺠِﻴﺌﹶ ﹸﻜﻢ‪ ‬ﺍﻵﻥﹶ ﻣ‪‬ـﺸﺎﺑِﻪ‪ ‬ﻟِﺨ‪‬ـﺮﻭﺟِﻜﹸﻢ ﻣـﻦ ﺑ‪‬ﻄـﻮﻥِ ﺃﹸﻣ‪‬ﻬـﺎﺗِﻜﻢ ﻣـﻦ ﺣﻴـﺚﹸ ﺇﻧ‪‬ﻜﹸـﻢ ﰲ‬ ‫)‪(٧‬‬
‫ﺍﳊﺎﻟﹶﲔ ﺣ‪‬ﻔﺎﺓﹲ ﻋ‪‬ﺮﺍﺓﹲ ﻏﹸﺮ‪ ‬ﹲﻝ‪ ،‬ﻭ½ﻏﹸﺮ‪‬ﻝﹲ¼ ﺟ‪‬ﻤ‪‬ﻊ ½ﺃﹶﻏﹾﺮ‪‬ﻝ¼ ﻛـ½ﺣ‪‬ﻤ‪‬ﺮ¼ ﺟ‪‬ﻤ‪‬ﻊ ½ﺃﹶﺣ‪‬ﻤ‪‬ﺮ¼‪ ،‬ﻭﺍﻷَﻏﹾـﺮ‪‬ﻝﹸ ﺫﻭ ﺍﻟﻘﹸﻠﻔﹶـﺔِ ﻭﻳ‪‬ﻘـﺎﻝ ﳍـﺎ ﺍﻟﻐ‪‬ﺮ‪‬ﻟﹶـﺔ ﺑـﻀ‪‬ﻢ‪ ‬ﺍﻟﻐ‪‬ـﲔ‬
‫ﻭﺳ‪‬ﻜﻮﻥِ ﺍﻟﺮ‪‬ﺍﺀ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻘﺎﻝ ﻟﹶﻬﻢ[ ﺇﻧ‪‬ﻤﺎ ﻗﹶﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﹶﻮﻟﻪ ﴿ﻭ‪‬ﻣ‪‬ﺎ ﻧ‪‬ﺮٰﻯ ‪ ﴾...‬ﺇﱁ ﻋ‪‬ﻄﹾﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﺟِﺌﹾﺘ‪‬ﻤ‪‬ﻮ‪‬ﻧ‪‬ﺎ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﰲ ﺍﺳﺘِﺤﻘﺎﻕِ ﻋِﺒﺎﺩﺗِﻜﹸﻢ[ ﺃﺷﺎﺭ‪ ‬ﺍﳌﻔﺴ‪‬ﺮ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜﹶﻼﻡ ‪‬ﺣﺬﹾﻑ‪ ‬ﻣ‪‬ﻀﺎﻓﹶﲔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟ ﹼﻈﺮ‪‬ﻑ ﻣ‪‬ﺘﻌﻠﱢﻖ ‪‬‬
‫ﲞﺒ‪‬ﺮِ ½ﺃﹶﻥﹼ¼ ﻗﹸﺪ‪‬ﻡ ﻋﻠﻴﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﺑ‪‬ﻴﻨ‪‬ﻜﻢ﴾[ ﻫﻮ ﻫ‪‬ﻨﺎ ﻣ‪‬ﺼﺪﺭ‪½ ‬ﺑ‪‬ﺎﻥﹶ ﻳ‪‬ﺒِﻴ‪‬ﻦ‪ ‬ﺑ‪‬ﻴ‪‬ﻨﺎﹰ¼ ﲟ‪‬ﻌ‪‬ﲎ ﺍﻟﺒ‪‬ﻌ‪‬ﺪ ﻭﻳ‪‬ﻄﹾﻠﹶﻖ ﻋﻠﻰ ﺍﻟﻀ‪‬ﺪ‪‬ﻳﻦ ﻛﺎﻟﺒ‪‬ﻌﺪ ﻭﺍﻟﻘﹸﺮﺏ ﻭﺍﻟﻮ‪‬ﺻ‪‬ﻞِ ﻭﺍﻻﻧﻘِﻄﺎ ِ‬
‫ﻉ‪ ،‬ﻭﺍﳌﹸﺮﺍﺩ‬
‫ﺑﻪ ﻫ‪‬ﻨﺎ ﺍﻟﻮ‪‬ﺻﻞﹸ ﺃﻱ ﺍﻻﺗ‪‬ﺼﺎﻝﹸ ﺃﻱ ﺍﻟﻌ‪‬ﻠﹶﻘﺔﹸ ﻭﺍﻻﺭ‪‬ﺗِﺒﺎﻁﹸ‪) .‬ﲰﲔ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺗ‪‬ﺸ‪‬ﺘ‪‬ﺖ‪ ‬ﺟ‪‬ﻤﻌ‪‬ﻜﻢ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ½ﺑ‪‬ﻴ‪‬ﻦ¼ ﲟﻌ‪‬ﲎ ﺍﻟﻮﺻ‪‬ﻞ ﻭ‪‬ﻗﻊ ﻓﺎﻋﻞﹸ ﴿ﺗ‪‬ﻘﹶﻄﱠﻊ‪ ﴾‬ﻻ ﻇﹶﺮﻑ‪ ‬ﲟ‪‬ﻌﲎ ﺍﳌﹶﻜﺎﻥ‪ ،‬ﻓـﻼ ﻳ‪‬ـﺮِﺩ‪ ‬ﺃﻥﹼ ½ﺑ‪‬ـﻴ‪‬ﻦ¼‬
‫ﻻﺯِﻡ‪ ‬ﺍﻟﻈﹼﺮﻓﻴ‪‬ﺔِ ﻻ ﻳ‪‬ﻘﹶﻊ ﻓﺎﻋﻼﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪١٤٥‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﺃﻱ ﺍﻟﺸﻔﻌﺎﺀ‪١٢.‬‬
‫اﷲ َﻓـ ِ ُ‬
‫ـﺎﻟﻖ﴾ ﺷــﺎق‬ ‫ِ‬
‫ان‬ ‫ـﻔﺎﻋﺘﻬﺎ‬‫ﺗﺰﻋﻤـﻮن ﴿‪ ﴾﴾٪۹۴‬ﰲ اﻟــﺪﻧﻴﺎ ﻣـﻦ ﺷ‬ ‫ـﻨﻜﻢ ﻣــﺎ ُﻛﻨْـ ُ ْ‬
‫ـﺘﻢ َ ْ ُ ُ ْ َ‬ ‫وﺿـﻞ﴾ ذﻫــﺐ ﴿ َﻋـ ْ ُ ْ‬
‫أي وﺻـﻠﻜﻢ ﺑﻴــﻨﻜﻢ ﴿ َ َ‬
‫?‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫َ‬ ‫﴿‬ ‫ﻉ‬
‫ﻟﻒ ﻭﻧﺸﺮ ﻣﺮﺗﺐ‪١٢.‬ﺟ‪‬ﻤﻞ‬
‫اﻟﻤﻴـﺖِ ﴾ ﻛﺎﻹﻧـﺴﺎن واﻟﻄـﺎﺋﺮ ﻣـﻦ اﻟﻨﻄﻔـﺔ واﻟﺒﻴـﻀﺔ‬ ‫واﻟﻨﻮيؕ﴾ ﻋﻦ اﻟﻨﺨـﻞ ﴿ﻳ ُ ْ ِ ُج ْاﻟ َ ِ َ‬
‫ﻣﻦ ْ َ‬ ‫اﻟﺤﺐ﴾ ﻋﻦ اﻟﻨﺒﺎت ﴿ َ ٰ‬ ‫﴿َْ‬
‫?‬ ‫)‪(٣‬‬

‫ﺗﺆﻓﻜﻮن ﴿‪ ﴾﴾۹۵‬ﻓﻜﻴﻒ ﺗﺼﺮﻓﻮن ﻋﻦ‬ ‫ﻜﻢ﴾ اﻟﻔﺎﻟﻖ اﳌﺨﺮج ﴿اﷲُ َ َﻓﺎ ُ ْ َ ُ ْ َ‬ ‫ﻣﻦ ْاﻟ َ ؕ ذٰ ِ ُ ُ‬
‫اﻟﻤﻴﺖِ ﴾ اﻟﻨﻄﻔﺔ واﻟﺒﻴﻀﺔ ﴿ ِ َ‬
‫وﻣ ْ ِ ُج ْ َ‬
‫﴿َ ُ‬
‫اﻻﺻﺒﺎحۚ﴾ ﻣﺼﺪر)‪ (٤‬ﲟﻌﲎ اﻟﺼﺒﺢ أي ﺷﺎق ﻋﻤﻮد اﻟﺼﺒﺢ)‪ (٥‬وﻫﻮ أول ﻣﺎ ﻳﺒـﺪو ﻣـﻦ‬ ‫اﻹﳝﺎن ﻣﻊ ﻗﻴﺎم اﻟﱪﻫﺎن ﴿ َ ِ ُ‬
‫ﻓﺎﻟﻖ ْ ِ ْ َ ِ‬
‫‪٢‬‬ ‫‪٢‬‬ ‫ﻧـــــــــــــــــ‬ ‫ﻣﺘﻌﻠﻖ ½ﺷﺎﻕ¼‪١٢‬ﺻﺎﻭﻱ‬
‫واﻟﻘﻤﺮ﴾ ﺑﺎﻟﻨﺼﺐ ﻋﻄﻔﺎ ﻋ‬
‫واﻟﺸﻤﺲ َ ْ َ َ َ‬
‫اﻟﺘﻌﺐ ﴿ ْ َ‬ ‫اﻟﻴﻞ َ َ ً‬
‫ﺳﻜﻨﺎ﴾ ﺗﺴﻜﻦ ﻓﻴﻪ اﳋﻠﻖ ﻣﻦ‬ ‫ﻧﻮر اﻟﻨﻬﺎر ﻋﻦ ﻇﻠﻤﺔ اﻟﻠﻴﻞ ﴿َو َﺟﺎﻋ ُِﻞ ْ ِ‬
‫)‪(٦‬‬ ‫?‬

‫ﻧـــــ ﻳﺴﻜﻦ‪١٢.‬‬
‫ﺃﻱ ﺍﳊﺎﺻﻞ ﰲ ﺍﻟﻨﻬﺎﺭ‪١٢.‬ﺧﺎﺯﻥ‬
‫=‬

‫ﳏﻞ اﻟﻠﻴﻞ ﴿ ُ ْ َ ً‬
‫ﺣﺴﺒﺎﻧﺎؕ﴾)‪ (٨‬ﺣﺴﺎﺑﺎ ﻟﻸوﻗﺎت)‪............................ ................................ ،(٩‬‬
‫)‪(٧‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻭ‪‬ﺻ‪‬ﻠﹸﻜﻢ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻜﻢ[ ﻫﺬﺍ ﺗﻔﺴِﲑ‪ ‬ﻟﻠﻀ‪‬ﻤِﲑ ﺍﳌﹸﺴﺘ‪‬ﻜِﻦ‪ ‬ﰲ ﴿ﺗ‪‬ﻘﹶﻄﱠﻊ‪ ﴾‬ﻋﻠﻰ ﻫﺬِﻩ ﺍﻟﻘِﺮﺍﺀﺓ ﻓﻬﻮ‪ ‬ﻋﺎﺋِﺪ ﻋﻠﻰ ﻣﺎ ﻳ‪‬ﻔﻬ‪‬ﻢ ﻣِﻦ ﺍﻟﺸ‪‬ﺮ‪‬ﻛﺎﺀ ﺇﺫ‬ ‫)‪(١‬‬
‫ﻳ‪‬ﻔﻬ‪‬ﻢ ﻣﻨﻬﺎ ﺍﻟﻮ‪‬ﺻ‪‬ﻞﹸ ﺃﻱ ﺍﻻﺭﺗِﺒﺎﻁﹸ ﻭﺍﻟﺘ‪‬ﻌﻠﱡﻖ‪ ،‬ﻭﺍﳌﻌ‪‬ﲎ ﻟﻘﹶﺪ ﺗ‪‬ﻘ ﱠﻄﻊ‪ ‬ﻫﻮ ﺃﻱ ﻭ‪‬ﺻﻠﹸﻜﻢ ﺑ‪‬ﻴﻨ‪‬ﻜﻢ ﺃﻱ ﰲ ﺑ‪‬ﻴﻨِﻜﻢ ﺃﻱ ﺍﻟﺘ‪‬ﻘ ﱡﻄﻊ‪ ‬ﻛﺎﺋِﻦ‪ ‬ﰲ ﺑﻴﻨِﻜﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺷﺎﻕ‪ [‬ﻓﺴ‪‬ﺮ ﺍﻟﻔﹶﻠﹾﻖ‪ ‬ﺑﺎﻟﺸ‪‬ﻖ‪ ‬ﻷﻧ‪‬ﻪ ﺍﳌﹶﺸﻬﻮﺭ‪ ‬ﰲ ﺍﻟﻠﹼﻐﺔ‪ ،‬ﻭﻷﻧ‪‬ـﻪ ﺃﻗـﺮ‪‬ﺏ‪ ‬ﻋِﺒ‪‬ـﺮﺓﹰ ﻭﺃﻛﺜـﺮ‪ ‬ﻓﺎﺋـﺪﺓﹰ‪ ،‬ﻭﻗـﺎﻝ ﺍﺑـﻦ‪ ‬ﻋﺒ‪‬ـﺎﺱ ﺇﻥﹼ ½ﻓﹶـﺎﻟِﻖ¼ ﲟ‪‬ﻌ‪‬ـﲎ‬ ‫)‪(٢‬‬
‫½ﺧ‪‬ﺎﻟِﻖ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻕ ﺃﹶﺧ‪‬ﻀ‪‬ﺮ‪ ‬ﻭﻳ‪‬ﺸ‪‬ﻖ‪ ‬ﺍﻟﻨ‪‬ـﻮﺍﺓﹶ ﺍﻟﻴﺎﺑِـﺴ‪‬ﺔﹶ ﻓﻴ‪‬ﺨـﺮ‪‬ﺝ ﻣﻨـﻬﺎ ﺷ‪‬ـﺠ‪‬ﺮ ﹲﺓ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺷﺎﻕ‪﴿ ‬ﺍﳊﹶﺐ‪ ﴾‬ﻋﻦِ ﺍﻟﻨ‪‬ﺒﺎﺕِ[ ﻓﻴ‪‬ﺸ‪‬ﻖ‪ ‬ﺍ ﹶ‬
‫ﳊﺒ‪‬ﺔﹶ ﺍﻟﻴﺎﺑِﺴ‪‬ﺔﹶ ﻓﻴ‪‬ﺨﺮ‪‬ﺝ ﻣﻨﻬﺎ ﻭ‪‬ﺭ‪ ‬‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺻﺎﻋِﺪﺓﹲ ﰲ ﺍﳍﹶﻮﺍﺀ‪ ،‬ﻭﺍﳊﹶﺐ‪ ‬ﻫﻮ ﺍﻟﹼﺬِﻱ ﻟﻴﺲ ﻟﻪ ﻧ‪‬ﻮ‪‬ﻯ ﻛﺎﳊِﻨﻄﹶﺔ ﻭﺍﻟﺸ‪‬ﻌِﲑ‪ ،‬ﻭﺍﻟﻨ‪‬ﻮٰﻯ ﺿِﺪ‪ ‬ﺍﳊﹶﺐ‪ ‬ﻛﺎﻟﺮ‪‬ﻃﹶﺐِ ﻭﺍﳋﹶﻮ‪‬ﺥِ ﻭﺍﳌِﺸ‪‬ﻤِﺶ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺼ‪‬ﺪﺭ‪ [‬ﺃﻱ ﻣ‪‬ﻌﻨﺎﻩ ½ﺍﻟﺪ‪‬ﺧﻮﻝﹸ ﰲ ﺍﻟﺼ‪‬ﺒﺎﺡ¼ ﻳﻘﺎﻝ ½ﺃﹶﺻ‪‬ﺒ‪‬ﺢ‪ ‬ﺇﺻ‪‬ـﺒﺎﺣﺎﹰ¼ ‪‬ﺩﺧ‪‬ـﻞ ﰲ ﺍﻟـﺼ‪‬ﺒﺎﺡ‪ ،‬ﻭﺍﻟـﺼ‪‬ﺒﺎﺡ‪ ‬ﻭﺍﻟـﺼ‪‬ﺒ‪‬ﺢ‪ ‬ﺍﻟﻔﹶﺠ‪‬ـﺮ‪ ‬ﻭﻫـﻮ ﺃﻭ‪‬ﻝﹸ‬ ‫)‪(٤‬‬
‫ﺍﻟﻨ‪‬ﻬﺎﺭِ‪) .‬ﺟ‪‬ﻤﻞ ﲝﺬﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺷﺎﻕ‪ ‬ﻋ‪‬ﻤﻮﺩِ ﺍﻟﺼ‪‬ﺒ‪‬ﺢ‪ ...‬ﺇﱁ[ ﺇﻳﻀﺎﺣ‪‬ﻪ ﻗﻮﻝﹸ ﺍﻟﻜﺸﺎﻑ‪ :‬ﻓﺈﻥ ﻗﹸﻠﺖ‪ ‬ﻓﻤﺎ ﻣﻌﲎ ﻓﹶﻠﹶﻖِ ﺍﻟﺼ‪‬ﺒ‪‬ﺢِ ﻭﺍﻟﻈﱡﻠﻤﺔﹸ ﻫﻲ ﺍﻟﱢﱵ ﺗ‪‬ﻨﻔﻠِﻖ‪ ‬ﻋﻦِ ﺍﻟﺼ‪‬ﺒ‪‬ﺢ؟‬ ‫)‪(٥‬‬
‫ﻗﻠﺖ‪ :‬ﻓﻴﻪ ﻭﺟ‪‬ﻬﺎﻥِ ﺃﹶ ‪‬ﺣﺪ‪‬ﳘﺎ‪ :‬ﺃﹶﻥﹾ ﻳ‪‬ﺮﺍﺩ‪ ‬ﻓﺎﻟِﻖ‪ ‬ﻇﹸﻠﻤﺔِ ﺍﻹﺻﺒﺎﺡ ﲟ‪‬ﻌﲎ ﺃﻧ‪‬ﻪ ﻋﻠﻰ ‪‬ﺣﺬﹾﻑ ﻣ‪‬ﻀﺎﻑٍ‪ ،‬ﻭﺍﻟﺜﱠﺎﱐ‪ :‬ﺃﻥ ﻳ‪‬ﺮﺍﺩ‪ ‬ﻓﺎﻟﻖ‪ ‬ﺍﻹﺻﺒﺎﺡ ﺍﻟﱠﺬﻱ ﻫـﻮ‬
‫ﺼﺪ‪‬ﻉ‪ ،‬ﻭﻳ‪‬ﺴ‪‬ﻤ‪‬ﻰ ﺍﻟﻔﹶﺠ‪‬ﺮ‪ ‬ﻓﹶﻠﹶﻘﹰﺎ ﲟ‪‬ﻌ‪‬ﲎ ﻣ‪‬ﻔﹾﻠﹸﻮﻕ‪) .‬ﻛﺮﺧﻲ(‬ ‫ﻋ‪‬ﻤﻮﺩ‪ ‬ﺍﻟﻔﹶﺠ‪‬ﺮ ﻋﻦ ﺑ‪‬ﻴﺎﺽ ﺍﻟﻨ‪‬ﻬﺎﺭ ﻭﺇﺳﻔﺎﺭِﻩ‪ ،‬ﻳ‪‬ﻘﺎﻝ‪ :‬ﺍﻧﺸ‪‬ﻖ‪ ‬ﻋ‪‬ﻤ‪‬ﻮﺩ‪ ‬ﺍﻟﻔﹶﺠ‪‬ﺮِ ﻭﺍﻧ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺟﺎﻋِﻞﹸ ﺍﻟﱠﻴﻞ﴾[ ﲜ‪‬ﺮ‪﴿ ‬ﺍﻟﱠﻴﻞ﴾ ﺑﺎﻹﺿﺎﻓﺔ‪ ،‬ﻭﰲ ﻗِﺮﺍﺀﺓِ ﻋﺎﺻِـﻢٍ ﻭﺣ‪‬ﻤـﺰﺓﹶ ﻭﺍﻟﻜِـﺴﺎﺋﻲ‪ ‬ﻣِـﻦ ﺍﻟـﺴ‪‬ﺒﻌﺔ‪﴿ :‬ﻭﺟ‪‬ﻌ‪‬ـﻞﹶ ﺍﻟﱠﻴ‪‬ـﻞﹶ﴾ ﺑﻨـ ‪‬‬
‫ﺼﺒِﻪ‬ ‫)‪(٦‬‬
‫ﻣﻔﻌﻮﻻﹰ ﻟِـ﴿ﺟ‪‬ﻌ‪‬ﻞﹶ﴾ ﻭ﴿ﺳ‪‬ﻜﹶﻨ‪‬ﺎ﴾ ﻣﻔﻌﻮﻟﹸﻪ ﺍﻟﺜﺎﱐ ﺃﻭ ﺣﺎﻝ‪) .‬ﺟ‪‬ﻤﻞ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻄﹾﻔﺎﹰ ﻋﻠﻰ ﻣ‪‬ﺤ‪ ‬ﱢﻞ ﴿ﺍﻟﱠﻴﻞ﴾[ ﻭﻫﻮ ﺍﻟﻨﺼ‪‬ﺐ ﺃﻱ ﻭ﴿ﺣ‪‬ﺴ‪‬ﺒ‪‬ﺎﻧ‪‬ﺎ﴾ ﻋ‪‬ﻄﹾﻒ ﻋﻠـﻰ ﴿ﺳ‪‬ـﻜﹶﻨ‪‬ﺎ﴾‪ ،‬ﻓﻔﻴـﻪ ﺍﻟﻌ‪‬ﻄﹾـﻒ ﻋﻠـﻰ ﻣ‪‬ﻌ‪‬ﻤـﻮﻟﹶﻲ ﻋﺎﻣِـﻞٍ‬ ‫)‪(٧‬‬
‫ﻭﺍﺣﺪٍ ﻭﻫﻮ ﴿ﺟ‪‬ﺎﻋِﻞﹸ﴾‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪½ :‬ﻭﺟﺎﻋﻞﹸ ﺍﻟﺸ‪‬ﻤ‪‬ﺲِ ﻭﺍﻟﻘﻤ‪‬ﺮِ ‪‬ﺣﺴ‪‬ﺒﺎﻧﺎﹰ¼ ﻭﺫﻟﻚ ﺟﺎﺋﺰ ﺑﺎﺗ‪‬ﻔﺎﻕ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺍﻟﺸ‪‬ﻤ‪‬ﺲ‪ ‬ﻭﺍﻟﻘﹶﻤ‪‬ﺮ‪ ‬ﺣﺴ‪‬ﺒﺎﻧ‪‬ﺎ﴾[ ﻗﺎﻝ ﺍﺑ‪‬ﻦ‪ ‬ﻋﺒ‪‬ﺎﺱ‪ :‬ﻳﻌﲏ ﻋﺪﺩ‪ ‬ﺍﻷﻳ‪‬ﺎﻡِ ﻭﺍﻟﺸ‪‬ﻬﻮﺭِ ﻭﺍﻟـﺴ‪‬ﻨِﲔ‪ ،‬ﻭﻗـﺎﻝ ﻗﹶﺘ‪‬ـﺎﺩﺓﹸ‪ :‬ﻳ‪‬ـﺪ‪‬ﻭﺭ‪‬ﺍﻥِ ﰲ ﺣـﺴﺎﺏ‪،‬‬ ‫)‪(٨‬‬
‫ﻓﻬﻲ ﺃﺻﻞﹲ ﰲ ﺍﳊِﺴﺎﺏ ﻭﺍﳌِﻴﻘﺎﺕ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣِﺴﺎﺑ‪‬ﺎ ﻟﻸﻭ‪‬ﻗﺎﺕ[ ﺃﻱ ﻋﻠﻰ ﺃﻭﻗﺎﺕٍ ﻣ‪‬ﺨﺘ‪‬ﻠِﻔﺔٍ ﺗ‪‬ﺤ‪‬ﺴ‪‬ﺐ ﺑِﻬﺎ ﺍﻷﻭﻗﺎﺕ‪ ‬ﺍﻟﱠﱵ ﺗ‪‬ﺘﻌﻠﱠﻖ ﺑِﻬﺎ ﺍﻟﻌِﺒﺎﺩﺍﺕ‪ ‬ﻭﺍﳌﹸﻌـﺎﻣ‪‬ﻼ ‪‬‬
‫ﺕ‪ .‬ﻭﺍﳊِـﺴﺎﺏ‪ ‬ﺍﻟﻌ‪‬ـ ‪‬ﺪ‪،‬‬ ‫)‪(٩‬‬
‫ﻭﺍﻟﻈﹼﺎﻫﺮ‪ ‬ﺃﻥﹼ ﰲ ﺍﻟﻜﻼﻡ ﻣ‪‬ﻀﺎﻓﹰﺎ ﻣ‪‬ﺤ‪‬ﺬﻭﻓﹰﺎ ﺃﻱ ﻋ‪‬ﻼﻣ‪‬ﺘ‪‬ﻲ ﺣ‪‬ﺴ‪‬ﺒﺎﻥٍ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪١٤٦‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬

‫ذﻟـ َ ﴾ اﳌـﺬﻛﻮر ﴿ َ ْ ِ ْ‬
‫ﻘـﺪﻳﺮُ‬ ‫ﲪﻦ)‪ِ ٰ ﴿ (٢‬‬ ‫أو اﻟﺒﺎء ﳏﺬوﻓﺔ وﻫﻮ ﺣﺎل ﻣـﻦ ﻣﻘـﺪر أي ﳚﺮﻳـﺎن ﲝـﺴﺒﺎن ﻛﻤـﺎ ﰲ آﻳـﺔ اﻟـﺮ ٰ‬
‫)‪(٣‬‬ ‫)‪(١‬‬

‫واﻟﺒَ ْ ِ ؕ﴾)‪ (٥‬ﰲ اﻷﺳﻔﺎر‬ ‫ﺘﺪوا ﺑ ِ َ ﺎ ِ ْ ُ ُ ٰ‬

‫ﻇﻠﻤﺖِ اﻟْ َ َ ْ‬
‫اﻟﻨﺠﻮم ِ َﻟﺘ ْ َ ُ ْ‬
‫َﻜﻢ ُ ْ َ‬ ‫ﺟﻌﻞ ُ ُ‬ ‫اﻟﻌﺰﻳﺰ ِ﴾ ﰲ ﻣﻠﻜﻪ ﴿ ْ َ ِ ْ ِ‬
‫اﻟﻌﻠﻴﻢ ﴿‪ ﴾﴾۹۶‬ﲞﻠﻘﻪ ﴿ َو ُ َﻮ ِ ْ‬
‫اﻟﺬي َ َ َ‬ ‫ْ َ ِْ‬
‫)‪(٤‬‬

‫ﺸﺎﻛﻢ﴾ ﺧﻠﻘﻜﻢ‬ ‫اﻟﺬي َا ْ َ َ ُ ْ‬

‫َﻤﻮن ﴿‪ ﴾﴾۹۷‬ﻳﺘﺪﺑﺮون)‪َ ﴿ (٦‬و ُ َﻮ ِ‬ ‫اﻻﻳﺖِ ﴾ اﻟﺪﻻﻻت ﻋ ﻗﺪرﺗﻨﺎ ﴿ ِ َ ْ‬
‫ﻟﻘﻮمٍ ْﻌﻠ ُ ْ َ‬ ‫ﻓﺼﻠﻨﺎ﴾ ﺑﻴﻨﺎ ﴿ ْ ٰ ٰ‬
‫ﻗﺪ َ ْ َ‬
‫﴿َ ْ‬
‫وﻣﺴﺘﻮدعؕ﴾ ﻣﻨﻜﻢ ﰲ اﻟﺼﻠﺐ‪ ،‬وﰲ ﻗﺮاءة ﺑﻔﺘﺢ اﻟﻘﺎف)‪ (٧‬أي‬ ‫ﻓﻤﺴﺘ ِ ﴾ ﻣﻨﻜﻢ ﰲ اﻟﺮﺣﻢ ﴿ ُ ْ َ ْ َ ٌ‬ ‫وﺣﺪةٍ﴾ ﻫﻲ آدم ﴿ َ ُ ْ َ‬
‫ﻣﻦ ﻔ ٍْﺲ ِ َ‬
‫﴿ ْ‬
‫ﻣﺎءۚ َ َﻓﺎ ْ َ ْ َ‬
‫ﺟﻨﺎ﴾ﻓﻴﻪ‬ ‫)‪(٩‬‬ ‫ﻣﻦ َ ٓ ِ‬
‫اﻟﺴﻤﺎء َ ٓ ً‬ ‫اﻧﺰل ِ َ‬ ‫ﻟﻘﻮم ٍ ﻔ َْﻘ ُ ْ َ‬
‫ﻮن ﴿‪ (٨)﴾﴾۹۸‬ﻣﺎ ﻳﻘﺎل ﳍﻢ ﴿ َو ُ َﻮ ِ‬
‫اﻟﺬي َ ْ َ َ‬ ‫اﻻﻳﺖِ ِ َ ْ‬ ‫ﻣﻜﺎن ﻗﺮار ﻟﻜﻢ ﴿ َ ْ‬
‫ﻗﺪ َ ْ َ‬
‫ﻓﺼﻠﻨﺎ ْ ٰ ٰ‬
‫اﻟﺘﻔﺎت)‪ (١٠‬ﻋﻦ اﻟﻐﻴﺒﺔ ﴿ﺑ ِ ٖ ﴾ ﺑﺎﳌﺎء ‪.........................................................................‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻭِ ﺍﻟﺒﺎﺀُ ﻣ‪‬ﺤﺬﻭﻓﺔﹲ[ ﺃﻱ ﻓﻬﻮ ﻣ‪‬ﻨﺼﻮﺏ‪ ‬ﺑﻨ‪‬ﺰ‪‬ﻉِ ﺍﳋﹶﺎﻓِﺾ ﻭﻫﻮ ﻣ‪‬ﺘﻌﻠﱢﻖ ﲟ‪‬ﺤ‪‬ﺬﻭﻑٍ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤ‪‬ﺎ ﰲ ﺁﻳﺔِ ﺍﻟ ‪‬ﺮﲪٰﻦ[ ﻭﻫﻲ ﴿ﺍﻟﺸ‪‬ﻤ‪‬ﺲ‪ ‬ﻭﺍﻟﻘﹶﻤ‪‬ﺮ‪ ‬ﺑِﺤ‪‬ﺴ‪‬ﺒ‪‬ﺎﻥٍ﴾ ]ﺍﻟﺮﲪٰﻦ‪] .[٥:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﹶﺬﻛﻮﺭ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺒ‪‬ﻴﺎﻥِ ﻟﻮ‪‬ﺟﻪِ ﺗ‪‬ﻮﺣِﻴ ِﺪ ﺍﺳﻢِ ﺍﻹﺷﺎﺭﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻫ‪‬ـﻮ‪ ‬ﺍﻟﱠـﺬِﻱ‪ ‬ﺟ‪‬ﻌ‪‬ـﻞﹶ ﻟﹶﻜﹸـﻢ‪ ‬ﺍﻟﻨ‪‬ﺠ‪‬ـﻮ‪‬ﻡ‪ [﴾‬ﺍﻟﻈﱠـﺎﻫﺮ ﺃﻥﹶّ ﴿ﺟ‪‬ﻌ‪‬ـﻞﹶ﴾ ﲟ‪‬ﻌـﲎ ½ﺧ‪‬ﻠﹶـﻖ‪ ¼‬ﻓﺘﻜـﻮﻥﹸ ﻣ‪‬ﺘﻌﺪ‪‬ﻳ‪‬ـﺔﹰ ﻟﻮﺍﺣـﺪٍ ﻭ﴿ﹶﻟﻜﹸـﻢ﴾ ﻣ‪‬ﺘﻌﻠﱢـﻖ‬ ‫)‪(٤‬‬
‫ﺑـ﴿ﺟ‪‬ﻌ‪‬ﻞﹶ﴾ ﻭﻛﺬﺍ ﴿ﻟِﺘ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭ‪‬ﺍ﴾‪ ،‬ﻓﺈﻥﹾ ﻗِﻴﻞ ﻛﹶﻴﻒ ﻳ‪‬ﺘ‪‬ﻌﻠﱠﻖ‪ ‬ﺣﺮ‪‬ﻓﹶﺎ ﺟ‪‬ﺮ‪ ‬ﻣ‪‬ﺘ‪‬ﺤِﺪﺍﻥِ ﰲ ﺍﻟﻠﹼﻔﻆ ﻭﺍﳌﹶﻌـﲎ؟ ﻓـﺎﳉﻮﺍﺏ‪ ‬ﺃﻥﹼ ﺍﻟﺜﹼـﺎﻧِﻲ‪ ‬ﺑ‪‬ـﺪ‪‬ﻝﹲ ﻣِـﻦ ﺍﻷﻭ‪‬ﻝ‬
‫ﺑ‪‬ﺪ‪‬ﻝﹶ ﺍﺷﺘِﻤﺎﻝٍ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻌﺎﻣِﻞ ﻓﺈﻥﹼ ﴿ﻟِﺘ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭ‪‬ﺍ﴾ ﺟﺎﺭ‪ ‬ﻭﻣ‪‬ﺠﺮﻭﺭ‪ ‬ﺇﺫِ ﺍﻟﻼﻡ‪ ‬ﻻﻡ‪ ‬ﻛﹶﻲ ﻭﺍﻟﻔِﻌﻞﹸ ﺑ‪‬ﻌﺪ‪‬ﻫﺎ ﻣ‪‬ﻨﺼﻮﺏ‪ ‬ﺑﺈﺿﻤﺎﺭِ ½ﺃﹶﻥﹾ¼ ﻋﻨﺪ‪ ‬ﺍﻟﺒ‪‬ـﺼ‪‬ﺮِﻳ‪‬ﻴ‪‬ﻦ‪،‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺣﻤٰﻦِ ﻟِﺒ‪‬ﻴ‪‬ـﻮ‪‬ﺗِ ِﻬﻢ‪ ‬ﺳ‪‬ـﻘﹸﻔﹰﺎ﴾ ]ﺍﻟﺰﺧـﺮﻑ‪[٣٣ :‬‬
‫ﻭﺍﻟﺘ‪‬ﻘﺪﻳﺮ‪½ ‬ﺟ‪‬ﻌ‪‬ﻞ ﻟﹶ ﹸﻜﻢ‪ ‬ﺍﻟﻨ‪‬ﺠ‪‬ﻮﻡ‪ ‬ﻻﻫﺘِـﺪﺍﺋِﻜﻢ¼ ﻭﻧ‪‬ﻈِـﲑ‪‬ﻩ ﰲ ﺍﻟﻘـﺮﺁﻥ ﴿ﻟﹶﺠ‪‬ﻌ‪‬ﻠﹾﻨ‪‬ـﺎ ﻟِﻤ‪‬ـﻦ‪ ‬ﻳ‪‬ﻜﹾﻔﹸـﺮ‪ ‬ﺑِـﺎﻟﺮ‪ ‬‬
‫ﻓـ﴿ﻟِﺒ‪‬ﻴ‪‬ﻮﺗِﻬِﻢ﴾ ﺑﺪ‪‬ﻝﹲ ﻣﻦ ﴿ﻟِﻤ‪‬ﻦ ﻳ‪‬ﻜﹾﻔﹸﺮ‪ ﴾‬ﺑﺈﻋﺎﺩﺓ ﺍﻟﻌﺎﻣِﻞ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﹼﺬِﻱ ﺟ‪‬ﻌ‪‬ﻞﹶ ﻟﹶﻜﹸﻢ‪ ‬ﺍﻟﻨ‪‬ﺠﻮ‪‬ﻡ‪ ‬ﻟِﺘ‪‬ﻬﺘ‪‬ﺪ‪‬ﻭ‪‬ﺍ ﺑِﻬﺎ ﰲ ﹸﻇﻠﹸﻤٰﺖِ ﺍﻟﺒ‪ ‬ﺮ ﻭﺍﻟﺒ‪‬ﺤ‪‬ﺮِ﴾[ ﺃﺻﻞﹲ ﰲ ﺍﳌِﻴﻘﺎﺕ ﻭﺃﹶ ِﺩﻟﹼﺔِ ﺍﻟﻘِﺒﻠﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺘ‪‬ﺪﺑ‪‬ﺮ‪‬ﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ ﻣِﻦ ﺍﻟﻌِﻠﹾﻢ ﻫﻮ ﺍﻟﹼﺬﻱ ﻣﻊ‪ ‬ﺍﻟﺘ‪‬ﺪﺑ‪‬ﺮِ ﻷﻧﻪ ﺍﻟﻨ‪‬ـﺎﻓِﻊ‪ ‬ﻻ ﻣ‪‬ﻄﹾﻠﻘـﺎﹰ‪ ،‬ﻭﻷﻥﹼ ﺍﻟﻌِﻠﹾـﻢ ﺑـﻼ ﺗـﺪ‪‬ﺑ‪‬ﺮٍ ﻭﻋ‪‬ﻤ‪‬ـﻞٍ ﻛﹶـﻼﹶ‬ ‫)‪(٦‬‬
‫ﻋِﻠﹾﻢٍ‪ ،‬ﻓﺈﺛﺒﺎﺕ‪ ‬ﺍﻟﻌِﻠﹾﻢ ﳍﻢ ﺇﺛﺒﺎﺕ‪ ‬ﺍﻟﺘ‪‬ﺪﺑ‪‬ﺮِ ﻭﺍﻟﻌ‪‬ﻤ‪‬ﻞِ ﲟ‪‬ﻘﺘ‪‬ﻀﺎﻩ‪ ،‬ﻓﹶﻴ‪‬ﺨﺮ‪‬ﺝ‪ ‬ﻣ‪‬ﻦ ﻋ‪‬ﻠِﻢ‪ ‬ﻭﻟﹶﻢ‪ ‬ﻳ‪‬ﺘ‪‬ﺪ‪‬ﺑ‪‬ﺮ‪ ‬ﻭﻟﹶﻢ ﻳ‪‬ﻌﻤ‪‬ﻞﹾ ﺃﻭ ﻟﹶﻢ ﻳ‪‬ﻌﻠﹶﻢ‪ ‬ﺭ‪‬ﺃﺳﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗِﺮﺍﺀﺓٍ ﺑﻔﹶﺘ‪‬ﺢِ ﺍﻟﻘﹶﺎﻑ‪ ...‬ﺇﱁ[ ﻭﺃﻣ‪‬ﺎ ﴿ﻣ‪‬ﺴ‪‬ﺘ‪‬ﻮ‪‬ﺩ‪‬ﻉ‪ ﴾‬ﻓﻬﻮ ﺑﻔﺘ‪‬ﺢ ﺍﻟﺪ‪‬ﺍﻝ ﻻ ﻏﹶﲑ‪ ‬ﻟﻜﻦ‪ ‬ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻜﹶﺴ‪‬ﺮ ﰲ ﴿ﻣ‪‬ـﺴ‪‬ﺘ‪‬ﻘِﺮ‪ ﴾‬ﻳﻜﹸـﻮﻥ‬ ‫)‪(٧‬‬
‫ﻉ¼ ﻭﻫﻮ ﺍﻟﻨ‪‬ﻄﻔﺔﹸ ﰲ ﺍﻟﺼ‪‬ﻠﹾﺐ‪ ،‬ﻭﻋﻠﻰ ﻗﺮﺍﺀَﺓِ ﺍﻟﻔﹶﺘ‪‬ﺢ ﻳﻜﹸـﻮﻥ ﻣ‪‬ﻌـﲎ ﴿ﻣ‪‬ـﺴ‪‬ﺘ‪‬ﻮﺩ‪‬ﻉ﴾ ﻣ‪‬ﻜـﺎﻥﹶ ﺍﺳ‪‬ـﺘِﻴﺪﺍﻉٍ ﻭﻫـﻮ‬
‫ﻣﻌﲎ ﴿ﻣ‪‬ﺴ‪‬ﺘ‪‬ﻮ‪‬ﺩ‪‬ﻉ﴾ ½ﺷﻲﺀٌ ﻣ‪‬ﻮﺩ‪‬ﻭ‪ ‬‬
‫ﺍﻟﺼ‪‬ﻠﹾﺐ ﻧ‪‬ﻔﹾﺴ‪‬ﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻳ‪‬ﻔﻘﹶﻬ‪‬ﻮﻥ﴾[ ﺃﻱ ﻏﹶﻮﺍﻣِﺾ‪ ‬ﺍﻟﺪ‪‬ﻗﺎﺋِﻖِ ﺑﺎﺳ‪‬ﺘِﻌﻤﺎﻝ ﺍﻟﻔِﻜﹾﺮﺓ ﻭﺗ‪‬ﺪ‪‬ﻗِﻴﻖِ ﺍﻟﻨ‪‬ﻈﹾﺮ ﻓﺈﻥﹼ ﻟﹶﻄﺎﺋِﻒ‪ ‬ﺻ‪‬ﻨ‪‬ﻌِﻪ ﺗﻌﺎﱃ ﻷﻃﹾﻮﺍﺭِ ﺗ‪‬ﺨﻠِﻴﻖِ ﺑﲏ ﺁﺩﻡ‪ ‬ﻣِﻤ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﺎﺭ‪‬‬ ‫)‪(٨‬‬
‫ﰲ ﻓﹶ ‪‬ﻬﻤِﻪ ﺍﻷﻟﹾﺒﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﻫ‪‬ﻮ ﺍﻟﺴ‪‬ﺮ‪ ‬ﰲ ﺇﻳﺜﺎﺭِ ﴿ﻳ‪‬ﻔﹾﻘﹶﻬ‪‬ﻮﻥ﴾ ﻫﻨﺎ ﻋﻠﻰ ½ﻳ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮﻥ¼ ﻛﻤﺎ ﻭ‪‬ﺭ‪‬ﺩ‪ ‬ﰲ ﺷﺄﹾﻥِ ﺍﻟﻨ‪‬ﺠ‪‬ﻮﻡ ﻷﻥﱠ ﺫﺍﻙ‪ ‬ﺃﻣﺮ‪ ‬ﻇﺎﻫﺮ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻫ‪‬ﻮ ﺍﻟﹼﺬِﻱ ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﻣِﻦ‪ ‬ﺍﻟﺴ‪‬ﻤﺂﺀِ ﻣﺂﺀً﴾[ ﻫﺬﺍ ﻣ‪‬ﻨﺎﺳِﺐ ﻟِﻤ‪‬ﺎ ﻗﹶﺒﻠﹶﻪ‪ ،‬ﻷﻧ‪‬ﻪ ﻟﹶﻤ‪‬ﺎ ﺍﻣﺘ‪‬ﻦ‪ ‬ﻋﻠﻰ ﺧ‪‬ﻠﹾﻘِﻪ ﺑﺈﳚﺎﺩِﻫﻢ ﺣ‪‬ﻴﺚﹸ ﻗﺎﻝ ﴿ﻭﻫ‪‬ﻮ ﺍﻟﹼﺬﻱ‬ ‫)‪(٩‬‬
‫ﺃﹶﻧ‪‬ﺸ‪‬ﺄﹶﻛﹸﻢ‪ ﴾...‬ﺇﱁ ﺫﹶﻛﹶﺮ ﻫﻨﺎ ﻣﺎ ﻳ‪‬ﺤ‪‬ﺘﺎﺝ ﺇﻟﻴﻪ ﻣ‪‬ﻌﺎﺷ‪‬ﻬﻢ ﻭﺑ‪‬ﻘﺎﺅ‪‬ﻫﻢ‪ ،‬ﻭﻳ‪‬ﻨﺎﺳِﺐ ﺃﻳﻀﺎﹰ ﻗﻮﻟﹶﻪ ﴿ﺇﻥﱠ ﺍﷲَ ﻓﹶﺎِﻟﻖ‪ ‬ﺍﳊﹶـﺐ‪ ‬ﻭﺍﻟﻨ‪‬ـﻮٰﻯ﴾ ]ﺍﻷﻧﻌـﺎﻡ‪[٩٥ :‬‬
‫ﻓﻬﺬﺍ ﻳ‪‬ﻨﺎﺳِﺐ‪ ‬ﺃﻭ‪‬ﻝﹶ ﺍﻟﻜﹶﻼﻡِ ﺍﻟﺴ‪‬ﺎﺑِﻖِ ﻭﺁﺧِﺮ‪‬ﻩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ[ ﺃﻱ ﻭﻧ‪‬ﻜﺘﺘ‪‬ﻪ ﺍﻻﻋﺘﻨﺎﺀُ ﺑﺸﺄﻥِ ﺫﻟﻚ ﺍﳌﹸﺨِﺮﺝِ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻧِﻌ‪‬ﻤ‪‬ﻪ ﻋﻈﻴﻤﺔﹲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬

‫‪١٤٧‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻣﻨـ ُ﴾ ﻣـﻦ اﳋـﻀﺮ‬ ‫ﺟﻨﺎ ِﻣﻨْ ُ﴾ أي اﻟﻨﺒﺎت ﺷﻴﺌﺎ ﴿ َﺧ ِ ً ا﴾ ﲟﻌـﲎ أﺧـﻀﺮ ﴿ﻧـ ْ ِ ُج ِ ْ‬
‫ﻧﺒﺎت ُﻞ َ ْ ٍء﴾ ﻳﻨﺒﺖ ﴿ َ َﻓﺎ ْ َ ْ َ‬‫﴿ ََ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻣﻦ َ ْ‬
‫ﻃﻠ ِﻌ َ ﺎ﴾ أول ﻣﺎ‬ ‫اﻟﻨﺨﻞ﴾ ﺧﱪ وﻳﺒﺪل ﻣﻨﻪ ﴿ ِ ْ‬ ‫وﻣﻦ ْ ِ‬‫ﻛﺒﺎۚ﴾ ﻳﺮﻛﺐ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ﻛﺴﻨﺎﺑﻞ اﳊﻨﻄﺔ وﳓﻮﻫﺎ ﴿ َ ِ َ‬ ‫﴿ َﺣﺒﺎ ﻣ َ َ ِ ً‬
‫)‪(٥‬‬
‫? ﺃﻱ ﺑﺎﳌﺎﺀ‪١٢.‬‬
‫داﻧﻴ ٌﺔ﴾ ﻗﺮﻳﺐ ﺑﻌﻀﻬﺎ ﻣـﻦ ﺑﻌـﺾ)‪﴿ (٧‬و﴾ أﺧﺮﺟﻨـﺎ ﺑـﻪ)‪ٍ َ ﴿ (٨‬‬
‫ﺟﻨـﺖ﴾ ﺑـﺴﺎﺗﲔ‬ ‫ﳜﺮج ﻣﻨﻬﺎ واﳌﺒﺘﺪأ ﴿ ِ ْ َ ٌ‬
‫ﻗﻨﻮان﴾ ﻋﺮاﺟﲔ ﴿ َ ِ َ‬
‫)‪(٦‬‬

‫ُﻧﻈـﺮوا﴾ ﻳـﺎ ﳐـﺎﻃﺒﲔ ﻧﻈـﺮ‬

‫ﻣﺘـﺸﺒ ِ ٍ ؕ﴾ ﲦﺮﳘـﺎ ﴿ا ْ ُ ُ‬
‫)‪(١٠‬‬
‫واﻟﺮﻣﺎن ُ ْ‬
‫ﻣﺸ َﺒ ِ ً ﺎ﴾ ورﻗﻬﻤﺎ ﺣﺎل)‪﴿ (٩‬وﻏَ ْ َ ُ َ ٰ‬ ‫َ‬ ‫واﻟﺰﻳﺘﻮن َ‬
‫اﻋﻨﺎب ْ ُ ْ َ‬ ‫ﻣﻦ َ ْ َ ٍ‬
‫﴿ ْ‬
‫ﺛﻤﺮہٖ﴾ ﺑﻔﺘﺢ اﻟﺜﺎء واﳌﻴﻢ وﺑﻀﻤﻬﻤﺎ ‪............................................................‬‬ ‫اﻋﺘﺒﺎر ﴿ا ِ ٰ َ َ ِ ۤ‬
‫)‪(١١‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻨ‪‬ﺒ‪‬ﺖُ[ ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭﻩ ﺩ‪‬ﻓﹾﻌﺎﹰ ﻟِﻤﺎ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﻇﺎﻫﺮ‪ ‬ﺍﻵﻳﺔِ ﻳ‪‬ﻘﺘ‪‬ﻀِﻲ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﻟﻜﻞﱢ ﺷﺊٍ ﻧ‪‬ﺒﺎ ‪‬‬
‫ﺕ ﻭﻟﻴﺲ‪ ‬ﺍﻷﻣﺮ‪ ‬ﻛﺬﻟﻚ‪ ،‬ﻓﺄﺷ‪‬ﺎﺭ ﺇﱃ ﺩ‪‬ﻓﹾﻌِـﻪ ﺑـﺄﻥﱠ‬ ‫)‪(١‬‬
‫ﺕ ﻻ ﻳﻜﹸﻮﻥ ﺩﺍﺧِﻼﹰ ﻓِﻴﻪ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ(‬ ‫ﺕ¼ ﻓﹶﻤ‪‬ﺎ ﻻ ﻳﻜﹸﻮﻥ ﻟﹶﻪ ﻧ‪‬ﺒﺎ ‪‬‬ ‫ﺍﳌﹸﺮﺍﺩ‪½ ‬ﻓﹶﺄﹶﺧ‪‬ﺮ‪‬ﺟ‪‬ﻨ‪‬ﺎ ﺑِﻪ ﻧ‪‬ﺒ‪‬ﺎﺕ‪ ‬ﻛﹸﻞﱢ ﺷ‪‬ﻲﺀٍ ﻟﹶﻪ ﻧ‪‬ﺒ‪‬ﺎ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻨ‪‬ﺒﺎﺕِ[ ﺃﺷ‪‬ﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﱠ ﺍﻟﻀ‪‬ﻤِﲑ ﻟﻠﻨ‪‬ﺒﺎﺕِ ﻻ ﻟِﻠﻤﺎﺀ ﻛﹶﻤﺎ ﻗِﻴﻞ ﻷﻥﱠ ﺍ ﹶ‬
‫ﳋﻀِﺮ‪ ‬ﺇﻧ‪‬ﻤﺎ ﻳﻜﹸﻮﻥ ﻣِﻦ ﺍﻟﻨ‪‬ﺒﺎﺕ ﻻ ﻣِﻦ ﺍﳌﹶﺎﺀ ﺑ‪‬ﻞ ﺑﺎﳌﹶﺎﺀِ ﻓﹶﺘ‪‬ﺄﻣ‪‬ﻞﹾ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺷ‪‬ﻴﺌﹰﺎ[ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﹶﺴ‪‬ﺮ‪ ‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﱠ ﴿ﺧ‪‬ﻀِﺮ‪‬ﺍ﴾ ﺻِﻔﺔﹲ ﳌﹶﻮﺻﻮﻑٍ ﻣ‪‬ﺤﺬﻭﻑٍ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻀﺮ‪‬ﺍ﴾[ ﺍﺳﻢ‪ ‬ﻓﺎﻋﻞ ﻳ‪‬ﻘﺎﻝ ﺧ‪‬ﻀِﺮ‪ ‬ﺍﻟﺸ‪‬ﻲﺀُ ﻓﻬﻮ ﺧ‪‬ﻀِﺮ‪ ‬ﻭﺃﹶﺧ‪‬ﻀ‪‬ﺮ‪ ‬ﻛﻌ‪‬ﻮِﺭ‪ ‬ﻓﻬﻮ ﻋ‪‬ﻮِﺭ‪ ‬ﻭﺃﹶﻋ‪‬ﻮ‪‬ﺭ‪ ،‬ﻓﺨ‪‬ﻀِﺮ‪ ‬ﻭﺃﹶﺧ‪‬ﻀ‪‬ﺮ‪ ‬ﲟ‪‬ﻌﻨ‪‬ـﻰ ﻛﹶﻤـﺎ ﻗـﺎﻝ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺧ‪ِ ‬‬ ‫)‪(٤‬‬
‫ﺍﳌﹸﻔﺴ‪‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮ‪‬ﲪﺔﹸ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺒ‪‬ﺪ‪‬ﻝﹸ ﻣِﻨﻪ[ ﺩ‪‬ﻓﹾﻊ ﻟِﻤ‪‬ﺎ ﻳ‪‬ﻘﺎﻝ ﺇﻥﹼ ﺗ‪‬ﻌ‪‬ﻠﱡﻖ‪ ‬ﺣ‪‬ﺮ‪‬ﻓﹶﻲِ ﺍﳉﹶﺮ‪ ‬ﺍﻟﹼﺬﹶﻳﻦِ ﻫ‪‬ﻤﺎ ﲟ‪‬ﻌﲎ‪ ‬ﻭﺍ ِﺣﺪٍ ﺑﺸ‪‬ﺊٍ ﺑِﻼ ﻋ‪ ‬ﹾﻄﻒٍ ﻻ ﻳ‪‬ﺠ‪‬ـﻮﺯ‪ ،‬ﻭﺗﻘﹾﺮِﻳـﺮ‪ ‬ﺍﻟـﺪ‪ ‬ﹾﻓﻊِ ﺃﻥﱠ ﻗﻮﻟﹶـﻪ‬ ‫)‪(٥‬‬
‫ﺗﻌﺎﱃ ﴿ﻣِﻦ‪ ‬ﻃﹶﻠﹾﻌِﻬ‪‬ﺎ﴾ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﻗﻮﻟِﻪ ﴿ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺨ‪‬ﻞِ﴾ ﻓﺎﳉﹶﺮ‪ ‬ﻭﺍ ِﺣﺪ‪ ‬ﻻ ﺇﺛﹾﻨﺎﻥِ ﻓﻼ ﻳ‪‬ﺮِﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶ ‪‬ﻭﻝﹸ ﻣﺎ ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﻣِﻨﻬﺎ[ ﺃﻱ ﻗﹶﺒﻞﹶ ﺍﻧﺸِﻘﺎﻕِ ﺍﻟﻜِﻴﺰﺍﻥِ ﻋﻨﻪ ﻓﻴ‪‬ﻘﺎﻝ ﻟـﻪ ﰲ ﻫـﺬﻩ ﺍﳊﺎﻟـﺔ ½ﻃﹶﻠﹾـ ‪‬ﻊ¼‪ ،‬ﻓـﺈﺫﺍ ﺍﻧـﺸ‪ ‬ﱠﻘﺖ‪ ‬ﻋﻨـﻪ ﺍﻟﻜِﻴـﺰﺍﻥﹸ ﺳ‪‬ـﻤ‪‬ﻲ‬ ‫)‪(٦‬‬
‫½ﻋِﺬﹾﻗﹰﺎ¼ ﻭﻫﻮ ﺍﻟﻘِﻨ‪‬ﻮ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺮِﻳﺐ‪ ‬ﺑ‪‬ﻌﻀ‪‬ﻬﺎ ﻣِﻦ ﺑ‪‬ﻌﺾ[ ﺃﻱ ﺃﻭ ﻗﹶﺮِﻳﺒ‪‬ﺔﹲ ﻣِﻦ ﺍﳌﹸﺘ‪‬ﻨﺎﻭِﻝ‪ .‬ﻭﺧ‪‬ﺺ‪ ‬ﺍﻟﻘﹶﺮِﻳﺒ‪‬ﺔﹶ ﺑِﺎﻟﺬﱢﻛﹾﺮ ﻟﺰِﻳﺎﺩﺓ ﺍﻟﻨ‪‬ﻌ‪‬ﻤﺔِ ﻓﻴﻬﺎ‪ ،‬ﻭﺫﻛﺮ ﺍﻟﻄﹶﱠﻠﹾـﻊ ﻣـﻊ‪ ‬ﺍﻟﻨ‪‬ﺨ‪‬ـﻞ‬ ‫)‪(٧‬‬
‫ﻷﻧ‪‬ﻪ ﻃﹶﻌﺎﻡ‪ ‬ﻭﺇﺩﺍﻡ‪ ‬ﺩﻭﻥﹶ ﺳﺎﺋِﺮِ ﺍﻷﻛﹾﻤﺎﻡِ‪ ،‬ﻭﺗ‪‬ﻘﺪِﱘ‪ ‬ﺍﻟﻨ‪‬ﺒﺎﺕ ﻟِﺘ‪‬ﻘﺪ‪‬ﻡ ﺍﻟﻘﹸﻮ‪‬ﺕ ﻋﻠﻰ ﺍﻟﻔﺎﻛِﻬﺔ‪) .‬ﺑﻴﻀﺎﻭﻱ‪،‬ﻛﺮﺧﻲ(‬
‫ﺟﻨﺖ﴾ ﻧ‪‬ﺼِﺐ ﺑﺎﻟﻌ‪‬ﻄﹾﻒ ﻋﻠﻰ ﴿ﻧ‪‬ﺒ‪‬ﺎﺕ‪ ‬ﻛﹸﻞﱢ ﺷ‪‬ﻲ‪‬ﺀٍ﴾ ﻻ ﻣ‪‬ﺮﻓﹸﻮ ‪‬‬
‫ﻉ ﻋﻠﻰ ﺃﻧ‪‬ـﻪ ﻣ‪‬ﺒﺘـﺪﺃﹲ ﻛﻤـﺎ ﻗﻴـﻞ‪ ،‬ﻷﻧ‪‬ـﻪ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﺧ‪‬ﺮ‪‬ﺟ‪‬ﻨﺎ ﺑﻪ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﴿ َ ٍ‬ ‫)‪(٨‬‬
‫ﺕ¼ ﻣ‪‬ﻊ‪ ‬ﺃﻧ‪‬ﻪ ﺣِﻴﻨ‪‬ﺌِﺬٍ ﻻ ﻳ‪‬ﻈﹾﻬ‪‬ﺮ ﻣ‪‬ﺎ ﻫﻮ ﺍﳌﹶﻘﹾﺼ‪‬ﻮﺩ ﻣِﻦ ﺇﻇﻬﺎﺭِ ﻗﹸﺪﺭﺓِ ﺍﷲ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺣِﻴﻨﺌِﺬٍ ﳛﺘﺎﺝ ﺇﱃ ﺗ‪‬ﻘﺪِﻳﺮ ﺍﳋﹶﺒ‪‬ﺮ ﺃﻱ ½ﻭﻟﹶﻜﹸﻢ ﺟ‪‬ﻨ‪‬ﺎ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﹶﻝٌ[ ﺃﻱ ﻣِﻦ ﴿ﺍﻟﺰ‪‬ﻳﺘ‪‬ﻮﻥ ﻭﺍﻟﺮ‪‬ﻣ‪‬ﺎﻥ﴾ ﻣﻌ‪‬ﺎ ﻭﻻ ﻳ‪‬ﺮِﺩ‪ ‬ﻋﻠﻴﻪ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﻘﺎﻝﹶ ½ﻣ‪‬ﺸ‪‬ﺘ‪‬ﺒِﻬ‪‬ﲔِ¼ ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﳌﻔﺴ‪‬ﺮ ﺟ‪‬ﻌ‪‬ﻠﹶﻬـﺎ ﺣـﺎﻻﹰ‬ ‫)‪(٩‬‬
‫ﺳ‪‬ﺒ‪‬ﺒِﻴ‪‬ﺔﹰ ﺣﻴﺚﹸ ﺟ‪‬ﻌ‪‬ﻞ ﻓﺎﻋﻠﹶﻬﺎ ﺍﲰﺎﹰ ﻇﺎﻫﺮﺍﹰ ﻣ‪‬ﺤﺬﻭﻓﺎﹰ ﻭﻛﺄﻧ‪‬ﻪ ﻟِﻌِﻠﹾﻤِﻪ ﻣِﻦ ﺍﳌﹶﻘﺎﻡ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﳌﹸﻨﺎﺳِﺐ ﰲ ﻓﹶﻬﻢِ ﻛﻼﻣِﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﹶﺛﻤ‪‬ﺮ‪‬ﳘﺎ[ ﻗﹶﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ ﺩ‪‬ﻓﹾﻌﺎﹰ ﻟِﻤ‪‬ﺎ ﻳ‪‬ﺘ‪‬ﻮﻫ‪‬ﻢ ﺃﻥﹼ ﻫﺎﻫﻨﺎ ﺍﺟﺘ‪‬ﻤ‪‬ﻊ ﺍﻟﻨ‪‬ﻘِﻴﻀﺎﻥِ ﲝﻴﺚﹸ ﻗـﺎﻝ ﴿ﻣ‪‬ـﺸ‪‬ﺘ‪‬ﺒِﻬﺎﹰ ﻭ‪‬ﻏﹶﻴ‪‬ـﺮ‪ ‬ﻣ‪‬ﺘ‪‬ـﺸٰﺒِﻪٍ﴾ ﻓﹶﺄﹶﻭ‪‬ﻣ‪‬ـﺄﹶ ﺇﱃ ﺩ‪‬ﻓﹾﻌِـﻪ‬
‫ﺑِﺄﻧ‪‬ﻬ‪‬ﻤﺎ ﻣ‪‬ﺸ‪‬ﺘﺒِﻬﺎﻥِ ﺑﺎﻋ‪‬ﺘِﺒﺎﺭِ ﻭ‪‬ﺭ‪‬ﻗِﻬِﻤﺎ ﻭﻏﲑ‪ ‬ﻣ‪‬ﺘﺸﺎﺑِﻬ‪‬ﲔِ ﺑﺎﻋ‪‬ﺘِﺒﺎﺭِ ﺛﹶﻤ‪‬ﺮِﻫِﻤﺎ‪ ،‬ﻓﺎﻟﻔﹶﺮﻕ‪ ‬ﺍِﻋ‪‬ﺘِﺒﺎﺭِﻱ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﻈﹶﺮ‪ ‬ﺍﻋﺘِﺒﺎﺭٍ[ ﻗﹶﻴ‪‬ﺪ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ ﻣِﻦ ﺍﻟﻨ‪‬ﻈﹶﺮ ﻓﹶﺮ‪‬ﺩ‪‬ﻩ ﺍﻟﻜﺎﻣِﻞﹸ ﻭﻫﻮ ﻧ‪‬ﻈﹶﺮ‪ ‬ﺍﻋﺘِﺒﺎﺭٍ ﻭﺗﺄﻣ‪‬ﻞٍ ﻷﻥﹼ ﻧﻔﹾﺲ ﺍﻟﻨ‪‬ﻈﹶﺮ ﻟﻴﺲ ﲟ‪‬ﻘﹾـﺼﻮﺩٍ ﻭﻻ‬
‫ﻣ‪‬ﺄﻣ‪‬ﻮﺭٍ ﺑﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬

‫‪١٤٨‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬

‫اذا َ ْ َ‬
‫اﺛﻤـ َـﺮ﴾ أول ﻣــﺎ ﻳﺒــﺪو)‪ (٢‬ﻛﻴــﻒ ﻫـﻮ ﴿َو﴾ إﱃ)‪َ ﴿ (٣‬ﻳﻨْ ِﻌ ـ ٖ ؕ﴾‬ ‫وﻫـﻮ ﲨـﻊ ﲦـﺮة)‪ (١‬ﻛــﺸﺠﺮة وﺷــﺠﺮ وﺧــﺸﺒﺔ وﺧــﺸﺐ ﴿ ِ َ ۤ‬
‫)‪(٤‬‬

‫ﻻﻳﺖ﴾ دﻻﻻت ﻋ ﻗﺪرﺗﻪ ﺗﻌﺎﱃ ﻋ اﻟﺒﻌﺚ وﻏﲑه ﴿ َ ْ‬

‫ﻟﻘﻮم ٍ ْ ِ ُ ْ َ‬
‫ﻳﺆﻣﻨﻮن ﴿‪﴾﴾۹۹‬‬ ‫ﻧﻀﺠﻪ إذا أدرك ﻛﻴﻒ ﻳﻌﻮد ﴿ ِان ِ ْ ذٰ ِ ُ ْ‬
‫ﻜﻢ َ ٰ ٰ ٍ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬
‫‪٢‬‬
‫وﺟﻌﻠُـ ْـﻮا ﴾ ﻣﻔﻌـﻮل ﺛــﺎن ﴿ ُ َ َـ ٓ َ‬
‫ـﺎء﴾‬ ‫ﺧــﺼﻮا ﺑﺎﻟــﺬﻛﺮ ﻷ‪‬ــﻢ اﳌﻨﺘﻔﻌـﻮن ﺑﻬ‪٢‬ــﺎ ﰲ اﻹﳝــﺎن ﲞــﻼف اﻟﻜــﺎﻓﺮﻳﻦ ﴿ َ َ َ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬

‫اﻟﺠـﻦ﴾ ﺣﻴـﺚ أﻃـﺎﻋﻮﻫﻢ ﰲ ﻋﺒـﺎدة اﻷوﺛـﺎن ﴿َو﴾ ﻗـﺪ ﴿ َﺧﻠ ََﻘ ُ ْـﻢ﴾)‪ (١٠‬ﻓﻜﻴـﻒ ﻳﻜﻮﻧـﻮن‬ ‫ﻣﻔﻌﻮل أول وﻳﺒﺪل ﻣﻨـﻪ ﴿ ْ ِ‬
‫‪٣‬‬ ‫‪٣‬‬
‫ِﻠـﻢؕ﴾)‪ (١٢‬ﺣﻴـﺚ ﻗـﺎﻟﻮا ﻋﺰﻳـﺮ اﺑـﻦ اﷲ‬
‫وﺑﻨـﺖ ِ َﻐ ِ ﻋ ْ ٍ‬ ‫ﺷﺮﻛﺎءه ﴿ َو َ َ ُ ْﻗﻮا﴾)‪ (١١‬ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ أي اﺧﺘﻠﻘﻮا ﴿ َﻟـ ٗ َ ِ‬
‫ﺑﻨـ ْ َ َ َ ٰ‬

‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ ﺟ‪‬ﻤﻊ‪ ‬ﹶﺛﻤ‪‬ﺮ‪‬ﺓٍ[ ﺃﻱ ﺍﳌﻔﺘﻮﺡ‪ ‬ﻭﺍﳌﻀﻤﻮﻡ‪) ‬ﻛِﻼﳘﺎ ﲨﻊ‪ ‬ﲦـﺮﺓٍ( ﻭﻗﻮﻟﹸـﻪ ﻛﹶـﺸ‪‬ﺠ‪‬ﺮ‪‬ﺓٍ ﻭﺷ‪‬ـﺠ‪‬ﺮٍ ﺭﺍﺟـ ‪‬ﻊ ﻟﻠﻤﻔﺘـﻮﺡ ﻭﻗﻮﻟﹸـﻪ ﺧ‪‬ـﺸ‪‬ﺒ‪‬ﺔٍ‬ ‫)‪(١‬‬
‫ﺐ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻭﺧ‪‬ﺸ‪‬ﺐٍ ﺭﺍﺟ ‪‬ﻊ ﻟﻠﻤﻀﻤﻮﻡ ﻓﻬﻮ ﻟﹶﻒ‪ ‬ﻭﻧ‪‬ﺸﺮ‪ ‬ﻣﺮﺗ‪ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ‪‬ﻝﹶ ﻣﺎ ﻳ‪‬ﺒ‪‬ﺪ‪‬ﻭ‪...‬ﺇﱁ[ ﻳ‪‬ﺸِﲑ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘ‪‬ﻘﻴِﻴﺪ ﺑﻘﻮﻟﻪ ﴿ﺇﺫﺍ ﺃﺛﹾﻤ‪‬ﺮ‪ ﴾‬ﺇﺷ‪‬ﻌﺎﺭ‪ ‬ﺑﺄﻧ‪‬ﻪ ﺣِﻴﻨ‪‬ﺌِﺬٍ ﺿ‪‬ﻌِﻴ ‪‬‬
‫ﻒ ﻏﲑ‪ ‬ﻣ‪‬ﻨﺘ‪‬ﻔﹶﻊٍ ﺑﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ ﺃﻧ‪‬ـﻪ ﻻ ﻓﺎﺋـﺪﺓﹶ‬ ‫)‪(٢‬‬
‫ﰲ ﻗﻮﻟﻪ ﴿ﺇﺫﺍ ﺃﺛﹾﻤ‪‬ﺮ﴾ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﻗﻮﻟﻪ ﴿ﺇﱃ ﺛﹶﻤ‪‬ﺮِﻩ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﱃ[ ﺇﻧ‪‬ﻤﺎ ﻗﹶﺪ‪‬ﺭ ½ﺇﱃ¼ ﰲ ﻗﻮﻟﻪ ﴿ﻳ‪‬ﻨ‪‬ﻌِﻪ﴾ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧ‪‬ﻪ ﻋ‪‬ﻄﹾﻒ ﻋﻠﻰ ﴿ﺛﹶﻤ‪‬ﺮِﻩ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﹸﻧ‪‬ﻈﹸﺮ‪‬ﻭ‪‬ﺍ ﺇﱃ ﹶﺛﻤ‪‬ﺮِﻩ ﺇﺫﹶﺁ ﺃﹶﹾﺛﻤ‪‬ﺮ‪ ‬ﻭﻳ‪‬ﻨ‪‬ﻌِﻪ﴾[ ﻗﺎﻝ ﺍﻟﺒ‪‬ﺮ‪‬ﺍﺀُ‪ :‬ﺃﻱ ﻧ‪‬ﻀ‪‬ﺠِﻪ‪ ،‬ﻓﻔﻴﻪ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺑ‪‬ﺪﻭِّ ﺍﻟﺼ‪‬ﻼﺡِ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻀﺠِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧ‪‬ﻪ ﻣ‪‬ﺼ‪‬ﺪﺭ‪ ‬ﻻ ﻣ‪‬ﻀﺎﺭ ‪‬‬
‫ﻉ ﻛﻤﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣِﻦ ﺛﹸﺒﻮﺕ ﺍﻟﻴﺎﺀ ﰲ ﺃﻭ‪‬ﻟِﻪ ﺣﺘ‪‬ﻰ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﺼِﺢ‪ ‬ﻋ‪ ‬ﹾﻄﻔﹸﻪ ﻋﻠﻰ ﺍﺳ‪‬ﻢٍ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﻧ‪ ‬‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﹶﻴﻒ ﻳ‪‬ﻌ‪‬ﻮﺩ[ ﺃﻱ ﻛﹶﻴﻒ ﻳ‪‬ﺼِﲑ ﻗﹶﻮِﻳ‪‬ﺎ ﻳ‪‬ﻨﺘ‪‬ﻔﻊ‪ ‬ﺑﻪ ﻭﻫﺬﺍ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻀ‪‬ﻤِﲑ ﰲ ½ﻳ‪‬ﻌ‪‬ﻮﺩ¼ ﻟِﻠﺜﹼﻤ‪‬ﺮ ﻭﻳ‪‬ﺤﺘﻤِﻞ ﺃﻧ‪‬ـﻪ ﻟِﻠﹾــﻴ‪‬ﻨ‪‬ﻊِ ﺍﻟﹼـﺬﻱ ﻫ‪‬ـﻮ ﺍﻟﻨ‪‬ـﻀ‪‬ﺞ‪‬‬ ‫)‪(٦‬‬
‫ﻭﺍﻻﺳ‪‬ﺘِﻮﺍﺀُ ﻭﻳ‪‬ﻜﻮﻥ ﻣ‪‬ﻌﲎ ½ﻳ‪‬ﻌ‪‬ﻮﺩ¼ ﻳ‪‬ﺤ‪‬ﺼ‪‬ﻞﹸ ﻭﻳ‪‬ﺘﺠ‪‬ﺪ‪‬ﺩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺩ‪‬ﻻﻻﺕٍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧ‪‬ﻪ ﻟﻴﺲ ﺍﳌﹸﺮﺍﺩ‪ ‬ﺑﺎﻵﻳﺎﺕ ﺁﻳﺎﺕِ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻫﻮ ﻣ‪‬ﺘﻌﺎﺭ‪‬ﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﺧﺼ‪‬ﻮﺍ ﺑﺎﻟ ﱢﺬﻛﹾﺮ[ ﻳ‪‬ﺸِﲑ‪ ‬ﺑِﻬﺬﺍ ﺇﱃ ﺃﻥﹼ ﻗﹸﻮ‪‬ﺓ ﺍﻟﺪ‪‬ﻻﻟﺔ ﻭﻇﹸﻬﻮﺭ‪‬ﻫﺎ ﻻ ﺗ‪‬ﻔِﻴﺪ‪ ‬ﻭﻻ ﺗ‪‬ﻨﻔﹶﻊ‪ ‬ﺇﻻﹼ ﺇﺫﺍ ﻗﹶـﺪ‪‬ﺭ‪ ‬ﺍﷲُ ﺗﻌـﺎﱃ ﻟِﻠﻌ‪‬ﺒ‪‬ـﺪ ﺣ‪‬ـﺼﻮﻝﹶ ﺍﻹﳝـﺎﻥِ‪،‬‬ ‫)‪(٨‬‬
‫ﻓﺄﻣ‪‬ﺎ ﻣ‪‬ﻦ ﺳ‪‬ﺒ‪‬ﻖ ﻗﹶﻀﺎﺀُ ﺍﷲِ ﻟﹶﻪ ﺑﺎﻟﻜﹸﻔﹾﺮ ﻟﹶﻢ‪ ‬ﺗ‪‬ﻨﻔﹶﻌ‪‬ﻪ ﻫﺬِﻩ ﺍﻟﺪ‪‬ﻻﻟﺔﹸ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻔﻌﻮﻝﹲ ﺛﹶﺎﻥٍ[ ﻟﹶﻮ ﺟ‪‬ﻌ‪‬ﻠﹶـﻪ )ﺃﻱ ½ﷲ¼( ﻣ‪‬ﺘ‪‬ﻌﻠﱢﻘـﺎﹰ ﺑــ﴿ﺷ‪‬ﺮ‪‬ﻛﹶﺎﺀَ﴾ ﻭﺟ‪‬ﻌ‪‬ﻠﹶـﻪ )ﺃﻱ ﺷ‪‬ـﺮ‪‬ﻛﹶﺎﺀَ( ﻫـﻮ ﺍﻟﺜﹼـﺎﱐ ﻭ﴿ﺍﳉِـﻦ‪ ﴾‬ﻫـﻮ ﺍﻷﻭ‪‬ﻝ ﻟﹶﻜﹶَـﺎﻥ‬ ‫)‪(٩‬‬
‫ﺃﻭ‪‬ﺿ‪‬ﺢ‪) .‬ﻭﻧﻘﻮﻝ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤـﺔِ ﺍﻟﻘـﺮﺁﻥ ﺑﺎﻟﻠﱡﻐـﺔِ ﺍﻷُﺭﺩِﻳ‪‬ـﺔِ ﺍﳌﹸـﺴ‪‬ﻤ‪‬ﻰ ﺑــ"ﻛـﱰ‬
‫ﺍﻹﳝﺎﻥ"( )ﺟ‪‬ﻤﻞ ﺑﺰﻳﺎﺩﺓ ﻣِﻨ‪‬ﺎ ﻣﺎ ﺑﲔ ﺍﳍِﻼﻟﹶﲔ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻭﻗﹶﺪ ﴿ ‪‬ﺧﻠﹶﻘﹶﻬﻢ﴾[ ﺃﺷﺎﺭ ﺑﺘ‪‬ﻘﺪِﻳﺮِ ½ﻗﹶﺪ‪ ¼‬ﺇﱃ ﺃﻥﹼ ﺍﳉﹸﻤﻠﺔ ﰲ ﳏﻞﱢ ﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﻀ‪‬ﻤِﲑ‪ ‬ﺭﺍﺟﻊ ﺇﱃ ﺍﳉِﻦ‪ ‬ﻭﻋﻠﻴـﻪ ﺍﳌﹸﻔـﺴ‪‬ﺮ ﻋﻠﻴـﻪ ﺍﻟﺮ‪‬ﲪـﺔ‪ ،‬ﺃﻭ‬
‫ﺇﱃ ﺍﻟﻜﹸﻔﹼﺎﺭ‪ ،‬ﻭﺍﳌﹶﻌﲎ‪ :‬ﻭﻗﹶﺪ ﻋ‪‬ﻠِﻤﻮﺍ ﺃﻥﹼ ﺍﷲ ﺧ‪‬ﺎﻟِﻘﹸﻬﻢ ﺩ‪‬ﻭﻥﹶ ﺍﳉِﻦ‪ ‬ﻭﻟﹶﻴﺲ ﻣ‪‬ﻦ ﻳ‪‬ﺨ‪‬ﻠﹸﻖ‪ ‬ﻛﹶﻤ‪‬ﻦ ﻻ ﻳ‪‬ﺨﻠﹸﻖ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ‪ ،‬ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻭﺧ‪‬ﺮ‪‬ﻗﹸﻮﺍ[ ﺍﻟﻀ‪‬ﻤِﲑ‪ ‬ﻟﻠﻴ‪‬ﻬﻮﺩ ﻭﺍﻟﻨ‪‬ﺼﺎﺭٰﻯ ﻭﻣ‪‬ﺸ‪‬ﺮِﻛِﻲ ﺍﻟﻌ‪‬ﺮ‪‬ﺏِ‪ ،‬ﻓﺎﻟﻴ‪‬ﻬﻮﺩ‪ ‬ﻭﺍﻟﻨ‪‬ﺼﺎﺭﻯ ﺧ‪‬ﺮ‪‬ﻗﹸﻮﺍ ﻟﹶـﻪ ﺍﻟﺒ‪‬ـﻨِﲔ‪ ‬ﻭﻣ‪‬ـﺸ‪‬ﺮِﻛﹸﻮ ﺍﻟﻌ‪‬ـﺮ‪‬ﺏِ ﺧ‪‬ﺮ‪‬ﻗﹸـﻮﺍ ﻟـﻪ‬
‫ﺍﻟﺒ‪‬ﻨﺎﺕِ‪ ،‬ﻓﻜﹶﻼﻡ‪ ‬ﺍﳌﹸﻔﺴ‪‬ﺮ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻮﺯِﻳﻊِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﺑ ‪‬ﻐﲑِ ﻋِﻠﹾﻢٍ[ ﺃﻱ )ﺑﻐﲑ ﻋﻠﻢ( ﲝ‪‬ﻘِﻴﻘﺔِ ﻣﺎ ﻗﺎﻟﹸﻮﻩ ﻣِﻦ ﺧ‪‬ﻄﹶﺄ ﺃﻭ ﺻ‪‬ﻮ‪‬ﺍﺏٍ ﺑ‪‬ﻞ ﺭ‪‬ﻣ‪‬ﻴﺎﹰ ﺑِﻘﹶﻮﻝٍ ﻋ‪‬ﻦ ﻋ‪‬ﻤ‪‬ﻲٍ ﻭﺟ‪‬ﻬﺎﻟﹶﺔٍ ﻣِﻦ ﻏﹶـﲑِ ﻓِﻜﹾـ ٍﺮ ﻭﺭ‪‬ﺅ‪‬ﻳ‪‬ـﺔٍ ﺃﻭ‪‬‬
‫ﺑﻐ‪‬ﲑِ ﻋِﻠﹾﻢٍ ﺑِﻤ‪‬ﺮﺗ‪‬ﺒ‪‬ﺔِ ﻣﺎ ﻗﺎﻟﹸﻮﻩ ﻭﺃﻧ‪‬ﻪ ﻣِﻦ ﺍﻟﺸ‪‬ﻨﺎﻋ‪‬ﺔ ﻭﺍﻟﺒ‪‬ﻄﹾﻼﻥِ ﺑِﺤ‪‬ﻴﺚﹸ ﻻ ﻳ‪‬ﻘﺎﺩ‪‬ﺭ‪ ‬ﻗﹶﺪ‪‬ﺭ‪‬ﻩ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬

‫‪١٤٩‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ـﺼﻔﻮن﴿‪ ﴾﴾۱۰۰‬ﺑــﺄن ﻟــﻪ وﻟــﺪا‪ ،‬ﻫ ـﻮ)‪﴿(٢‬ﺑَـ ِ ْ ُ‬
‫ـﺪﻳﻊ اﻟـ ٰ ٰ ِ‬
‫ـﺴﻤﻮت‬ ‫ـﺒﺤﻨ ٗ ﴾ ﺗ ﻳﻬــﺎ ﻟــﻪ ﴿ َو َ ٰﻌ ٰ َﻋﻤــﺎ َ ـ ِ ُ ْ َ‬ ‫واﳌﻼﺋﻜــﺔ ﺑﻨــﺎت اﷲ ﴿ ُﺳـ ْ ٰ َ‬
‫ﻉ‬
‫)‪(١‬‬
‫ﻉ‬

‫وﺧﻠ ََﻖ ُـﻞ‬

‫ﺻﺤﺒﺔٌؕ﴾ زوﺟﺔ ﴿ َ َ‬ ‫ﺗﻜﻦ ﻟ ٗ ٰ ِ َ‬ ‫وﻟﻢ َ ُ ْ‬
‫وﻟﺪ َ ْ‬ ‫واﻻرضؕ﴾ ﻣﺒﺪﻋﻬﻤﺎ ﻣﻦ ﻏﲑ ﻣﺜﺎل ﺳﺒﻖ ﴿ َا ﴾ ﻛﻴﻒ ﴿ َ ُ ْ ُ‬
‫ﻳﻜﻮن َﻟ ٗ َ َ ٌ‬ ‫َ َْْ ِ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﺧﻠﻖ ُﻞ َ ْ ٍء َ ْ ُ ُ ْ ُ‬ ‫ﻜﻢ اﷲُ َ ُ ْ‬ ‫َ ْ ٍءۚ﴾ ﻣﻦ ﺷﺄﻧﻪ أن ﳜﻠﻖ ﴿ َو ُ َﻮ ﺑ ِ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬

‫ُ )‪(٧‬‬
‫ﻓﺎﻋﺒﺪوہۚ﴾‬ ‫رﺑﻜﻢۚ َ ۤﻻ ِاﻟ ٰ َ ِاﻻ ُ َﻮۚ ٰ ِ ُ‬ ‫ﻋﻠﻴﻢ ﴿‪﴿ ﴾﴾۱۰۱‬ذٰ ِ ُ‬
‫)‪(٦‬‬

‫ﺗﺪر ُِﻛ ُ ْاﻻ َ ْ ٰ ُ ﴾)‪ (٨‬أي ﻻ ﺗﺮاه وﻫﺬا)‪ (٩‬ﳐﺼﻮص‪ ،‬ﻟﺮؤﻳﺔ اﳌﺆﻣﻨﲔ ﻟﻪ‬
‫وﻛﻴﻞ ﴿‪ ﴾﴾۱۰۲‬ﺣﻔﻴﻆ ﴿ َﻻ ُ ْ‬ ‫وﺣﺪوه ﴿ َو ُ َﻮ َﻋ ٰ ُﻞ َ ْ ٍء ِ ْ ٌ‬
‫ـﺬ ﻧـﺎ ِ َ ٌة ﴿ۙ﴾ ا ِ ٰ َرﺑ َ ـﺎ َﻧـﺎ ِ َ ٌة ﴿﴾﴾ وﺣـﺪﻳﺚ اﻟـﺸﻴﺨﲔ ))إﻧﻜـﻢ ﺳـﱰون رﺑﻜـﻢ ﻛﻤـﺎ‬
‫ﻳﻮﻣ ِ ٍ‬ ‫ﰲ اﻵﺧﺮة ﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ ‪ٌ ْ ُ ُ ﴿ :‬‬
‫وﺟـﻮہ ْ َ‬
‫ﺗﺮون اﻟﻘﻤﺮ ﻟﻴﻠﺔ اﻟﺒﺪر ((‪.............................................................................. ،‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻨ‪‬ﺰِﻳﻬﺎﹰ ﻟﹶﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﺳ‪‬ﺒ‪‬ﺤ‪‬ﺎﻥﹶ¼ ﺑِﻤ‪‬ﻌﲎ ﺍﻟﺘ‪‬ﻨ‪‬ﺰِﻳﻪ ﺑﻘﹶﺮﻳﻨ‪‬ﺔ ﺍﳌﹶﻘﺎﻡ ﻻ ﺑِﻤ‪‬ﻌﲎ ½ﻗﹶﺎﻝﹶ ﺳ‪‬ﺒ‪‬ﺤ‪‬ﺎﻥﹶ ﺍﷲِ¼ ﺑِﺄﻥﹾ ﻛﺎﻥﹶ ﻣ‪‬ﺪ‪‬ﻟ ﹸ‬
‫ﹸﻮﻟﻪ ﻟﹶﻔﹾﻈﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ‪‬ﻮ‪ [‬ﺇﻧ‪‬ﻤﺎ ﻗﹶﺪ‪‬ﺭ ½ﻫ‪‬ﻮ‪ ¼‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺑ‪‬ﺪِﻳﻊ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﻣ‪‬ﺒﺘ‪‬ﺪ‪‬ﺃ ﻣ‪‬ﺤﺬﹸﻭﻑٍ ﻻ ﺃﻧ‪‬ﻪ ﻣ‪‬ﺒﺘ‪‬ﺪﺃﹲ ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻩ ﴿ﺃﻧ‪‬ﻰ ﻳ‪‬ﻜﹸﻮﻥﹸ ﻟﹶﻪ ﻭ‪‬ﻟﹶﺪ‪ ﴾‬ﻛﹶﻤـﺎ ﻗِﻴـﻞﹶ‪ ،‬ﻷﻥﹼ‬ ‫)‪(٢‬‬
‫ﻒ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﺍﳉﻤﻠﺔ ﺍﻹﻧﺸﺎِﺋﻴ‪‬ﺔﹶ ﻻ ﺗ‪‬ﻘﹶﻊ‪ ‬ﺧ‪‬ﺒ‪‬ﺮﺍﹰ ﺇﻻﹼ ﺑِﺘﻘﺪِﻳﺮ ﺍﻟﻘﹶﻮﻝ ﻭﻫﻮ ﺗ‪‬ﻌ‪‬ﺴ‪ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺒ‪‬ﺪِﻋ‪‬ﻬ‪‬ﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻔﹶﻌِﻴﻞ ﻫﺎﻫ‪‬ﻨﺎ ﻣِﻦ ½ﺃﹶﻓﹾﻌ‪‬ﻞﹶ¼‪ ،‬ﻭﻓِﻴﻪ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻹﺑ‪‬ﺪﺍﻉ ﲟ‪‬ﻌﲎ ﺍﻹﻧ‪‬ﺸﺎﺀِ ﻋﻠﻰ ﻏﹶﲑِ ﻣِﺜـﺎﻝٍ‪ ،‬ﻳ‪‬ﻘـﺎﻝ ﻟِﻤ‪‬ـﻦ‬ ‫)‪(٣‬‬
‫ﺃﹶﻧ‪‬ﺸﺄﹶ ﻣﺎ ﻟﹶﻢ ﻳ‪‬ﺴ‪‬ﺒِﻖ ﺇﻟﹶﻴﻪ‪½ :‬ﺃﹶﺑ‪‬ﺪ‪‬ﻋ‪‬ﺖ‪ ،¼‬ﻭﻟِﺬﺍ ﻗِﻴﻞﹶ ﻟِﻠﻤ‪‬ﺨﺎﻟِﻒ ½ﻣ‪‬ﺒﺘ‪‬ﺪِﻉ¼ ﻷﻧ‪‬ﻪ ﺃﹶﺗﻰ ﰲ ﺩِﻳﻦِ ﺍﻹﺳﻼﻡِ ﲟﺎ ﻟﹶﻢ ﻳ‪‬ﺴ‪‬ﺒِﻖ‪ ‬ﺇِﻟﹶﻴﻪِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻒ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﻛﹶﻴﻒ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ َا ﴾ ﻫﺎﻫ‪‬ﻨﺎ ﺑِﻤ‪‬ﻌﲎ ½ﻛﹶﻴ ‪‬‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻟﹶﻢ‪ ‬ﺗ‪‬ﻜﹸﻦ‪ ‬ﻟﱠﻪ ﺻٰﺤِﺒ‪‬ﺔﹲ﴾[ ﺣﺎﻝﹲ ﻣ‪‬ﺆ‪‬ﻛﱢﺪ‪‬ﺓﹲ ﻟِﻼﺳ‪‬ﺘِﺤﺎﻟﹶﺔ ﺍﳌﹶﺬﻛﹸﻮﺭ‪‬ﺓ‪ ،‬ﻓﺈﻥﹼ ﺍﻧﺘِﻔﺎﺀَ ﺃﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹶ ﻟﻪ ﺻ‪‬ﺎ ِﺣﺒ‪‬ﺔﹲ ﻣ‪‬ﺴﺘ‪‬ﻠﺰِﻡ‪ ‬ﻻﻧﺘِﻔﺎﺀِ ﺃﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹶ ﻟـﻪ‬ ‫)‪(٥‬‬
‫ﻭ‪‬ﻟﹶﺪ‪ ‬ﺿ‪‬ﺮ‪‬ﻭﺭ‪‬ﺓﹶ ﺍﺳﺘِﺤ‪‬ﺎﻟﹶﺔِ ﻭ‪‬ﺟ‪‬ﻮﺩِ ﺍﻟﻮ‪‬ﻟﹶﺪِ ﺑِﻼ ﻭ‪‬ﺍﻟِﺪ‪‬ﺓٍ‪ ،‬ﻭﺇﻥﹾ ﺃﹶﻣ‪‬ﻜﹶﻦ‪ ‬ﻭ‪‬ﺟ‪‬ﻮﺩ‪‬ﻩ ﺑِﻼ ﻭﺍﻟِﺪٍ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺷ‪‬ﺄﹾﻧِﻪ ﺃﹶﻥﹾ ﻳ‪‬ﺨ‪‬ﻠﹶﻖ‪ [‬ﺩ‪‬ﻓﹶﻊ‪ ‬ﺑِﺬٰﻟِﻚ ﻣﺎ ﻳ‪‬ﻘﺎﻝﹸ ﺇﻥﱠ ﻣِﻦ ﺟ‪‬ﻤﻠﺔِ ﺍﻟﺸ‪‬ﻲﺀِ ﺫﺍﺗ‪‬ﻪ ﻭﺻِﻔﺎﺗِﻪ ﻓﻴ‪‬ﻘﺘ‪‬ﻀِﻲ ﺃﻧ‪‬ﻬﺎ ﻣ‪‬ﺨ‪‬ﻠﻮﻗﹶـﺔﹲ ﻣ‪‬ـﻊ‪ ‬ﺃﻥﹼ ﺫﻟِـﻚ ﻣ‪‬ـﺴ‪‬ﺘ‪‬ﺤِﻴ ﹲﻞ‪،‬‬ ‫)‪(٦‬‬
‫ﺹ ﺑِﻤﺎ ﻣِﻦ ﺷ‪‬ﺄﹾﻧِﻪ ﺃﹶﻥﹾ ﻳ‪‬ﺨ‪‬ﻠﹶﻖ‪ ‬ﻭﻫﻮ ﻣﺎ ﻋ‪‬ﺪﺍ ﺫﺍﺗ‪‬ﻪ ﻭﺻِﻔﺎﺗِﻪ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﻓﹶﺄﺟﺎﺏ‪ ‬ﺍﳌﹸﻔﺴ‪‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮ‪‬ﲪﺔﹸ ﺑِﺄﻥﹼ ﺫﻟﻚ ﻋﺎﻡ‪ ‬ﻣ‪‬ﺨ‪‬ﺼ‪‬ﻮ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺫٰﻟِﻜﹸﻢ‪ ﴾...‬ﺇﱁ[ ﻣ‪‬ﺒﺘ‪‬ﺪ‪‬ﺃﹲ ﻭ﴿ﺍﷲ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﺃﹶﻭ‪‬ﻝﹲ ﻭ﴿ﺭ‪‬ﺑ‪‬ﻜﹸﻢ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﺛﺎﻥٍ ﻭ﴿ﻻ ﺇﻟﻪ‪ ‬ﺇﻻ ﻫ‪‬ﻮ﴾ ﺧ‪‬ﺒ‪‬ـﺮ‪ ‬ﺛﺎﻟِـﺚﹲ ﻭ﴿ﺧٰﻠِـﻖ‪ ‬ﻛﹸـﻞﱢ ﺷ‪‬ـﻲﺀٍ﴾‬ ‫)‪(٧‬‬
‫ﻉ ﻋﻠﻰ ﻣﺎ ﺫﹸﻛِﺮ ﻣِﻦ ﻫﺬِﻩ ﺍﻷَﻭ‪‬ﺻﺎﻑِ‪ ،‬ﻓﺎﳌﹶﻌﲎ ﺃﻥﹼ ﺍﳌﹸﺘ‪‬ـﺼِﻒ‪ ‬ﺑﺎﻷُﻟﻮﻫِﻴ‪‬ـﺔ ﺍﳋـﺎﻟِﻖ‪ ‬ﻟِﻜﹸـﻞﱢ ﺷـﻲﺀٍ ﻫ‪‬ـﻮ‬ ‫ﺧ‪‬ﺒ‪‬ﺮ ﺭﺍﺑِ ‪‬ﻊ‪ ،‬ﻭﻗﹶﻮﻟﹸﻪ ﴿ﻓﺎﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭ‪‬ﻩ﴾ ﻣ‪‬ﻔﹶﺮ‪ ‬‬
‫ﺃﺣ‪‬ﻖ‪ ‬ﺑِﺎﻟﻌِﺒﺎﺩﺓ ﻭ‪‬ﺣ‪‬ﺪ‪‬ﻩ‪ ،‬ﻓﹶﻘﹶﻮﻟﹸﻪ ﴿ﺧٰﻠِﻖ‪ ‬ﻛﹸﻞﱢ ﺷ‪‬ﻲ‪‬ﺀٍ﴾ ﺗ‪‬ﻮ‪‬ﻃِﺌﹶﺔﹲ ﻟِﻘﹶﻮﻟِﻪ ﴿ﻓﹶﺎﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﻩ﴾ ﻭﺃﻣ‪‬ﺎ ﻗﹶﻮﻟﹸﻪ ﴿ﻭﺧ‪‬ﻠﹶﻖ‪ ‬ﻛﹸﻞﱠ ﺷ‪‬ﻲ‪‬ﺀٍ﴾ ﻓﹶﻬﻮ ﺭ‪‬ﺩ‪ ‬ﻟِﻤ‪‬ﺎ ﺯ‪‬ﻋ‪‬ﻤ‪‬ﻮﻩ ﻣِـﻦ‬
‫ﺍﻟﻮ‪‬ﻟﹶﺪِ ﻟﹶﻪ ﺳ‪‬ﺒ‪‬ﺤﺎﻧ‪‬ﻪ ﻭﺗ‪‬ﻌﺎﱃ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻻ ﺗ‪‬ﺪ‪‬ﺭِﻛﹸﻪ ﺍﻷَﺑ‪‬ﺼٰـﺮ‪ [﴾‬ﺍﺳﺘ‪‬ﺪ‪‬ﱠﻟﺖ‪ ‬ﺑﻪ ﺍﳌﹸﻌﺘ‪‬ﺰِﻟﺔﹸ ﻋﻠﻰ ﺃﻧ‪‬ﻪ ﺗ‪‬ﻌ‪‬ـﺎﱃ ﻻ ﻳ‪‬ـﺮﻯ ﰲ ﺍﻵﺧِـﺮ‪‬ﺓ‪ ،‬ﻭﺍﺳـﺘ‪‬ﺪ‪‬ﻝﱠ ﺍﺑ‪‬ـﻦ‪ ‬ﻋ‪‬ﺒ‪‬ـﺎﺱٍ ﺑِﻌ‪‬ﻤ‪‬ﻮﻣِـﻪ ﻋﻠـﻰ ﺃﻥﹼ‬ ‫)‪(٨‬‬
‫ﺍﳌﹶﻼﺋِﻜﺔ ﻻ ﻳ‪‬ﺮ‪‬ﻭﻧﻪ ﰲ ﺍﻵﺧِﺮ‪‬ﺓ ﻷﻧ‪‬ﻪ ﺧ‪‬ﺺ‪ ‬ﻣِﻨﻪ ﺍﳌﹸﺆ‪‬ﻣِﻨ‪‬ﻮﻥ ﺑﺄ ِﺩﻟﱠﺔٍ ﻣ‪‬ﻌﺮ‪‬ﻭﻓﹶﺔٍ ﻓﺒ‪‬ﻘِﻲ‪ ‬ﰲ ﺍﳌﹶﻼﺋِﻜﺔ ﻋﻠﻰ ﻋ‪‬ﻤ‪‬ﻮﻣِﻪ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ[ ﺃﻱ ﺍﻟﻨ‪‬ﻔﹾﻲ‪ ‬ﺍﳌﹶﺬﻛﹸﻮﺭ‪ ‬ﻣ‪‬ﺨﺼ‪‬ﻮ ‪‬‬
‫ﺹ ﺃﻱ ﻣ‪‬ﻘﹾﺼ‪‬ﻮﺭ‪ ‬ﻋﻠﻰ ﺯ‪‬ﻣ‪‬ﻦِ ﺍﻟﺪ‪‬ﻧ‪‬ﻴﺎ‪ ،‬ﻭﻗﹶﻮﻟﹸﻪ ½ﻟِﺮ‪ ‬ﺅﻳ‪‬ﺔِ ﺍﳌﹸـﺆﻣِﻨﲔ¼ ﻋِﻠﱠـﺔﹲ ﻟﻠﺘ‪‬ﺨـﺼِﻴﺺِ ﺍﻟﹼـﺬِﻱ ﻫ‪‬ـﻮ‬ ‫)‪(٩‬‬
‫ﺹ¼ ﻳ‪‬ﻘﺘ‪‬ﻀِﻲ ﺃﻧ‪‬ﻪ ﻋ‪‬ﺎﻡ‪ ‬ﻭﻫ‪‬ﻮ ﻛﺬﻟِﻚ ﻷﻥﱠ ﺣ‪‬ﻜﹾﻢ‪ ‬ﺍﻟﻔِﻌﻞِ ﺍﳌﹶﻨ‪‬ﻔِﻲ‪ ‬ﻣِﻦ ﻗﹶﺒِﻴﻞِ ﺍﻟﻌﺎﻡ‪‬‬ ‫ﺍﻟﻘﹶﺼ‪‬ﺮ ﺃﻱ ﻟِﺜﹸﺒﻮﺕِ ﺭ‪‬ﺅﻳ‪‬ﺔِ ﺍﳌﹸﺆﻣِﻨِﲔ‪ ...‬ﺇﱁ‪ ،‬ﻭﻗﹶﻮﻟﹸﻪ ½ﻣ‪‬ﺨﺼ‪‬ﻮ ‪‬‬
‫ﻛﻤﺎ ﻫﻮ ﻣ‪‬ﻘﹶﺮ‪‬ﺭ‪ ‬ﰲ ﺍ ُﻷﺻ‪‬ﻮﻝ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪١٥٠‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻳﺪر ُِک ْاﻻَ ْ ٰ َ ۚ﴾)‪ (٣‬أي ﻳﺮاﻫﺎ وﻻ ﺗﺮاه وﻻ ﳚﻮز ﰲ ﻏﲑه أن ﻳـﺪرك اﻟﺒـﺼﺮ وﻫـﻮ ﻻ‬ ‫وﻗﻴﻞ اﳌﺮاد ﻻ ﲢﻴﻂ ﺑﻪ ﴿ َو ُ َﻮ ُ ْ‬
‫)‪(٢)(١‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ‪١٢.‬ﺻﺎﻭﻱ‬
‫ﺼﺎ‪ِÒ‬ﺮ ُ﴾ ﺣﺠﺞ‬ ‫ُ‬
‫ﺟﺎءﻛﻢ َ َ ٓ‬
‫ﻗﺪ َ ٓ َ ْ‬ ‫اﻟﻠﻄﻴﻒ﴾ ﺑﺄوﻟﻴﺎﺋﻪ ﴿ ْ َ‬
‫اﻟﺨﺒ ِ ْ ُ ﴿‪ ﴾﴾۱۰۳‬ﺑﻬﻢ ﻗﻞ ﻳﺎ ﳏﻤﺪ ﳍﻢ ‪ْ َ ﴿ :‬‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫ﻳﺪرﻛﻪ أو ﳛﻴﻂ ﺑﻬﺎ ﻋﻠﻤﺎ ﴿ َو ُ َﻮ ِ ْ ُ‬
‫?‬

‫‪٢‬‬
‫ـﻀﻞ‬
‫ـﻦ َﻋـ ِ َ ﴾ ﻋﻨﻬــﺎ ﻓـ َّ‬‫وﻣـ‬ ‫ـﺴ ٖ ۚ﴾ أﺑــﺼﺮ)‪ (٨‬ﻷن ﺛـﻮاب إﺑــﺼﺎره ﻟــﻪ ﴿‬
‫ﻓﻠﻨ ْﻔـ ِ‬ ‫ـﻦ رﺑﻜُـ ْـﻢۚ َ َﻓﻤـ ْ‬
‫ـﻦ اَ ْـ َ َ ﴾ ﻫــﺎ ﻓــﺂﻣﻦ ﴿ َ ِ َ‬ ‫﴿ ِﻣـ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬
‫‪٢‬‬
‫ْ‬ ‫َ‬ ‫َ‬

‫ﻗﻮﻟﻪ‪] :‬ﻭﻗِﻴﻞ ﺍﳌﹸﺮﺍﺩ‪ ‬ﻻ ﺗ‪‬ﺤِﻴﻂﹸ ﺑِﻪ[ ﺃﻱ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘِﻴﻞِ ﻳ‪‬ﻜﹸﻮﻥ ﺍﻟﻌ‪‬ﻤ‪‬ﻮﻡ ﻋﻠﻰ ﺇﻃﹾﻼﻗﻪ ﻓﻼ ﻳ‪‬ﺤِـﻴﻂ ﺑـﻪ ﺑ‪‬ـﺼ‪‬ﺮ‪ ‬ﺃﺣ‪‬ـﺪٍ ﻻ ﰲ ﺍﻟـﺪ‪‬ﻧﻴﺎ ﻭﻻ ﰲ‬ ‫)‪(١‬‬
‫ﺍﻵﺧِﺮﺓ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺍﳓِﺼﺎﺭِﻩ‪ ،‬ﻗﺎﻝ ﺟ‪‬ﻤﻬﻮﺭ ﺍﳌﻔﺴ‪‬ﺮِﻳﻦ‪ :‬ﻣ‪‬ﻌﲎ ﺍﻹﺩﺭﺍﻙِ ﺍﻹﺣﺎﻃﹶﺔﹸ ﺑِ ﹸﻜﻨ‪‬ﻪِ ﺍﻟﺸ‪‬ﻲﺀِ ﻭﺣ‪‬ﻘِﻴﻘﹶﺘِﻪ‪ ،‬ﻭﺍﻷَﺑﺼﺎﺭ‪ ‬ﺗ‪‬ﺮﻯ ﺍﻟﺒﺎﺭِﺉ‪ ‬ﺟ‪‬ـﻞﱠ ﺟ‪‬ﻼﻟﹸـﻪ‬
‫ﻭﻻ ﺗ‪‬ﺤِﻴﻂﹸ ﺑـﻪ ﻛﻤـﺎ ﺃﻥﹼ ﺍﻟﻘﹸﻠـﻮﺏ‪ ‬ﺗ‪‬ﻌﺮِﻓﹸـﻪ ﻭﻻ ﺗ‪‬ﺤِـﻴﻂﹸ ﺑـﻪ‪ ،‬ﻭﻗـﺎﻝ ﺳ‪‬ـﻌِﻴﺪ‪ ‬ﺑ‪‬ـﻦ‪ ‬ﺍﳌﹸـﺴ‪‬ﻴ‪‬ﺐ ﺭ‪‬ﺿِـﻲ ﺍﷲ ﻋﻨـﻪ ﰲ ﺗ‪‬ﻔـﺴِﲑِ ﻗﹶﻮﻟِـﻪ ﴿ﻻ ﺗ‪‬ﺪ‪‬ﺭِﻛﹸـﻪ‪‬‬
‫ﺍﻷَﺑ‪‬ﺼﺎﺭ‪½ :﴾‬ﻻ ﺗ‪‬ﺤِﻴﻂ ﺑﻪ ﺍﻷﺑﺼﺎﺭ‪ ،¼‬ﻭﻗﺎﻝ ﺍﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺎﺱٍ ﺭ‪‬ﺿِﻲ ﺍﷲ ﻋ‪‬ﻨﻬ‪‬ﻤﺎ‪½ :‬ﻛﹶﱠﻠﺖ‪ ‬ﺃﹶﺑﺼﺎﺭ‪ ‬ﺍﳌﹶﺨﻠﹸﻮﻗِﲔ ﻋ‪‬ﻦ ﺍﻹﺣﺎﻃﹶﺔ ﺑـﻪ¼‪ ،‬ﻭﻗﹶـﺪ ﺗ‪‬ﻤ‪‬ـﺴ‪‬ﻚ‪‬‬
‫ﺑﻈﺎﻫِﺮ ﺍﻵﻳﺔ ﻗﹶﻮﻡ‪ ‬ﻣِﻦ ﺃﻫ‪‬ﻞِ ﺍﻟﺒِﺪ‪‬ﻉ ﻭﻫ‪‬ﻢ‪ ‬ﺍﳋﹶﻮﺍﺭِﺝ ﻭﺍﳌﹸﻌﺘ‪‬ﺰِﻟﺔ ﻭﺑ‪‬ﻌﺾ‪ ‬ﺍﳌﹸﺮﺟِﺌﹶﺔِ ﻭﻗﺎﻟﻮﺍ ﺇﻥﹼ ﺍﷲ ﺗ‪‬ﺒﺎﺭ‪‬ﻙ‪ ‬ﻭﺗ‪‬ﻌ‪‬ﺎﱃ ﻻ ﻳ‪‬ﺮﺍﻩ ﺃ ‪‬ﺣﺪ‪ ‬ﻣِـﻦ ﺧ‪‬ﻠﹾﻘِـﻪ ﻭﺇ ﹼﻥ‬
‫ﺭ‪‬ﺅﻳ‪‬ﺘ‪‬ﻪ ﻣ‪‬ﺴﺘ‪‬ﺤِﻴﻠﹶﺔﹲ ﻋ‪‬ﻘﹾﻼﹰ ﻷﻥﹼ ﺍﷲ ﺃﺧ‪‬ﺒ‪‬ﺮ ﺃﻥﹼ ﺍﻷﺑﺼﺎﺭ ﻻ ﺗ‪‬ﺪﺭِﻛﹸﻪ‪ ،‬ﻭﺇﺩ‪‬ﺭﺍﻙ‪ ‬ﺍﻟﺒ‪‬ﺼ‪‬ﺮ ﻋِﺒﺎﺭ‪‬ﺓﹲ ﻋ‪‬ﻦِ ﺍﻟﺮ‪‬ﺅﻳ‪‬ﺔ ﺇﺫﹾ ﻻ ﻓﹶﺮ‪‬ﻕ‪ ‬ﺑ‪‬ﻴ‪‬ﻦ ﻗﹶﻮﻟِﻪ ½ﺃﺩ‪‬ﺭ‪‬ﻛﹾﺘ‪‬ﻪ ﺑِﺒ‪‬ـﺼ‪‬ﺮِﻱ¼‬
‫ﻭ½ﺭ‪‬ﺃﻳ‪‬ﺘ‪‬ﻪ ﺑِﺒ‪‬ﺼ‪‬ﺮِﻱ¼ ﻓﹶﺜﹶﺒ‪‬ﺖ‪ ‬ﺑِﺬﻟِﻚ ﺃﻥﹼ ﻗﹶﻮﻟﻪ ﴿ﻻ ﺗ‪‬ﺪ‪‬ﺭِﻛﹸﻪ‪ ‬ﺍﻷﺑﺼ‪‬ﺎﺭ‪ ﴾‬ﺑِﻤ‪‬ﻌﲎ ½ﻻ ﺗ‪‬ﺮﺍﻩ‪ ‬ﺍﻷﺑ‪‬ﺼ‪‬ﺎﺭ‪ ¼‬ﻭﻫﺬﺍ ﻳ‪‬ﻔِﻴﺪ ﺍﻟﻌ‪‬ﻤﻮﻡ‪ .‬ﻭﻣ‪‬ﺬﹾﻫ‪‬ﺐ‪ ‬ﺃﻫ‪‬ﻞِ ﺍﻟﺴ‪‬ﻨ‪‬ﺔِ ﺃﻥﹼ‬
‫ﺤﺔِ ﻣ‪‬ـﺬﻫ‪‬ﺒِﻬِﻢ ﺑِﺘ‪‬ﻈـﺎﻫ‪‬ﺮِ ﺃ ِﺩﻟﱠـﺔ‬
‫ﺍﳌﹸﺆﻣِﻨﲔ ﻳ‪‬ﺮ‪‬ﻭ‪‬ﻥﹶ ﺭ‪‬ﺑ‪‬ﻬﻢ ﰲ ﻋ‪‬ﺮ‪‬ﺻﺎﺕِ ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ ﻭﰲ ﺍﳉﹶﻨ‪‬ـﺔ‪ ،‬ﻭﺃﻥﹼ ﺭ‪‬ﺅﻳ‪‬ﺘـﻪ ﻏﹶـﲑ‪ ‬ﻣ‪‬ـﺴﺘ‪‬ﺤِﻴﻠﹶﺔٍ ﻋ‪‬ﻘﹾـﻼﹰ ﻭﺍﺣ‪‬ﺘ‪‬ﺠ‪‬ـﻮﺍ ﻟِـﺼِ ‪‬‬
‫ﺍﻟﻜِﺘﺎﺏ ﻭﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﻹﺟ‪‬ﻤﺎﻉِ ﻣِﻦ ﺍﻟﺼ‪‬ﺤﺎﺑﺔ ﻭﻣ‪‬ﻦ ﺑ‪‬ﻌﺪ‪‬ﻫ‪‬ﻢ ﻣِﻦ ﺳ‪‬ﻠﹶﻒِ ﺍﻷُﻣ‪‬ﺔِ ﻋﻠﻰ ﺇﺛﺒﺎﺕِ ﺭ‪‬ﺅﻳ‪‬ـﺔ ﺍﷲ ﺗﻌـﺎﱃ ﻟﻠﻤ‪‬ـﺆﻣِﻨﲔ ﰲ ﺍﻵﺧِـﺮﺓ‪ ،‬ﻗـﺎﻝ ﺍﷲ‬
‫ﻋ‪‬ﺰ‪‬ﻭﺟ‪‬ﻞﱠ ﴿ﻭ‪‬ﺟ‪‬ﻮ‪‬ﻩ‪ ‬ﻳ‪‬ﻮ‪‬ﻣ‪‬ﺌِﺬٍ ﻧ‪‬ﺎﺿِﺮ‪‬ﺓﹲ ﺇﱃ ﺭ‪‬ﺑ‪‬ﻬﺎ ﻧﺎﻇِﺮ‪‬ﺓﹲ﴾ ]ﺍﻟﻘﻴﺎﻣـﺔ‪ [٢٣،٢٢ :‬ﻓﹶﻔِﻲ ﻫﺬِﻩ ﺍﻵﻳﺔِ ﺩ‪‬ﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﹸﺆﻣِﻨﲔ ﻳ‪‬ﺮ‪‬ﻭﻥ ﺭ‪‬ﺑ‪‬ﻬ‪‬ﻢ ﻳ‪‬ﻮﻡ‪ ‬ﺍﻟﻘِﻴﺎﻣ‪‬ﺔ‬
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‫ﺇﱃ ﻏﹶﲑِ ﺫﻟِﻚ ﻣِﻦ ﺍﻵﻳﺎﺕِ ﻭﺍﻷﺣﺎﺩِﻳﺚِ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺧﺎﺯﻥ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻗِﻴﻞ ﺍﳌﹸﺮﺍﺩ‪ ‬ﻻ ﺗ‪‬ﺤِﻴﻂﹸ ﺑﻪ[ ﺃﻱ ﻓﺎﳌﹶﻨﻔِﻲ‪ ‬ﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺍﻹﺣﺎﻃﹶﺔﹸ ﺑﻪ ﺗ‪‬ﻌ‪‬ﺎﱃ ﻭﺍﻟﺸ‪‬ﻤﻮﻝﹸ ﻻ ﺃﺻ‪‬ﻞﹸ ﺍﻟﺮ‪‬ﺅﻳ‪‬ﺔِ‪ ،‬ﻭﺧ‪‬ﺮ‪‬ﺝ ﺑﺎﻟﺒ‪‬ﺼ‪‬ﺮ ﺭ‪‬ﺅﻳ‪‬ـﺔﹸ ﺍﻟﻘﹶﻠﹾـ ِ‬
‫ﺐ‬ ‫)‪(٢‬‬
‫ﺍﻟﱵ ﻫﻲ ﻋِﺒﺎﺭ‪‬ﺓ ﻋﻦ ﺃﹶﻣ‪‬ﺮٍ ﻳ‪‬ﺨﻠﹸﻘﹸﻪ ﺍﷲُ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﹶﻠﹾﺐ ﰲ ﺍﳌﹶﻨﺎﻡ ﻭﻫﻮ ﺍﻟﺮ‪‬ﺅﻳﺎ‪ ،‬ﺃﻭ‪ ‬ﻋ‪‬ـﻦ ﺩ‪‬ﻭﺍﻡِ ﺍﺳﺘِﺤ‪‬ـﻀﺎﺭِ ﺻِـﻔﺎﺗِﻪ ﺗ‪‬ﻌ‪‬ـﺎﱃ ﺑِـﺼِﻔﺎﺕِ ﺍﳉﹶـﻼﻝِ‬
‫ﻭﻧ‪‬ﻌﻮﺕ ﺍﻹﻛﺮﺍﻡ ﻭﻫﻮ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﻋِﻨﺪ‪ ‬ﺍﻟﺼ‪‬ﻮﻓِﻴ‪‬ﺔ ﺑِـ"ﻣ‪‬ﻘﺎﻡ ﺍﻟﺸ‪‬ﻬ‪‬ﻮﺩ"‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﺪ‪‬ﺭِﻙ‪ ‬ﺍﻷَﺑ‪‬ﺼٰﺮ‪ [﴾‬ﻓﻴﻪ ﺗﻔﺴﲑﺍﻥ ﺃﻳﻀﺎﹰ ﺍﻷﻭ‪‬ﻝﹸ ½ﻳ‪‬ﺮ‪‬ﺍﻫ‪‬ﺎ¼‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻳ‪‬ﺤﻴﻂ ﺑِﻬﺎ ﻋﻠﻰ ﺃﹸﺳﻠﻮﺏِ ﻣ‪‬ﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻫ‪‬ﻮ ﺍﻟﻠﱠﻄِﻴﻒ‪ ﴾‬ﺑﺄﻭ‪‬ﻟِﻴﺎﺋِﻪ[ ﻫﺬﺍ ﻳ‪‬ﻘﺘ‪‬ﻀِﻲ ﺃﻥﹼ ﺍﻟﻠﹼﻄِﻴﻒ‪ ‬ﻣ‪‬ﺄﺧ‪‬ﻮ ﹲﺫ ﻣِﻦ ﺍﻟﻠﱡﻄﹾﻒ ﺑِﻤ‪‬ﻌﲎ ﺍﻟﺮ‪‬ﺃﻓﹶﺔ‪ ،‬ﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﻭﻻ ﻳ‪‬ﻈﻬ‪‬ـﺮ ﻟِﻬـﺬﺍ ﻣ‪‬ﻨﺎﺳ‪‬ـﺒ ﹲﺔ‬ ‫)‪(٤‬‬
‫ﺑﻞ ﻫﻮ ﻣ‪‬ﺄﺧ‪‬ﻮ ﹲﺫ ﻣِﻦ ﺍﻟﻠﱡﻄﹾﻒ ﺑِﻤﻌﲎ ﺧ‪‬ﻔﺎﺀِ ﺍﻹﺩ‪‬ﺭﺍﻙ ﻭﻳ‪‬ﻜﻮﻥ ﺭﺍﺟِﻌـﺎﹰ ﻟِﻘﹶﻮﻟـﻪ ﴿ﻻ ﺗ‪‬ﺪ‪‬ﺭِﻛﹸـﻪ‪ ‬ﺍﻷﺑ‪‬ـﺼﺎﺭ‪ ،﴾‬ﻭﻗﹶﻮﻟـﻪ ﴿ﺍﳋﹶﺒِﻴ‪‬ـﺮ‪ ﴾‬ﺭﺍﺟِﻌـﺎﹰ ﻟِﻘﹶﻮﻟـﻪ‬
‫﴿ﻭﻫ‪‬ﻮ‪ ‬ﻳ‪‬ﺪ‪‬ﺭِﻙ‪ ‬ﺍﻷﺑ‪‬ﺼﺎﺭ‪) .﴾‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ [‬ﺇﻧ‪‬ﻤﺎ ﻗﹶﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻜﹶﻼﻡ‪ ‬ﻭ‪‬ﺭ‪‬ﺩ‪ ‬ﻋﻠﻰ ﻟِﺴ‪‬ﺎﻥِ ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﷲ ﺻ‪‬ﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ‪‬ﻠﹼﻢ‪ ،‬ﻓﹶﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧ‪‬ﻪ ﻣﺎ ﻣ‪‬ﻌﲎ ﻗﹶﻮﻟِـﻪ‬ ‫)‪(٥‬‬
‫﴿ﻭﻣ‪‬ﺂ ﺃﹶﻧ‪‬ﺎ ﻋ‪‬ﻠﻴﻜﹸﻢ ﺑِﺤ‪‬ﻔِﻴﻆٍ﴾ ﻷﻥﹼ ﻧ‪‬ﻔﹾﻲ‪ ‬ﺍﳊِﻔﹾﻆِ ﻣِﻦ ﺍﷲ ﺗ‪‬ﻌ‪‬ﺎﱃ ﻻ ﻳ‪‬ﺠ‪‬ﻮﺯ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ‪‬ﺎ[ ﻗﹶﺪ‪‬ﺭ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺍﻟﻀ‪‬ﻤﲑ‪ ‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﹶﻔﻌ‪‬ﻮﻝ ﻣ‪‬ﺤ‪‬ﺬﹸﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺂﻣ‪‬ﻦ‪ [‬ﺇﹼﳕﺎ ﻗﹶﺪ‪‬ﺭﻩ ﻷﻥﹼ ﺍﻹﺑ‪‬ﺼﺎﺭ ﺑِﺪ‪‬ﻭﻥِ ﺍﻹﳝﺎﻥِ ﻻ ﻳ‪‬ﻨﻔﹶﻊ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺑ‪‬ﺼ‪‬ﺮ‪ [‬ﻗﹶﺪ‪‬ﺭ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﻣ‪‬ﺘ‪‬ﻌﻠﱠﻖ‪ ‬ﺍﳉﹶﺎﺭ‪ ‬ﻭﺍﳌﹶﺠﺮﻭﺭِ ﻓِﻌ‪‬ﻼﹰ ﻣﺎﺿِﻴﺎﹰ ﻣ‪‬ﺆﺧ‪‬ﺮﺍﹰ ﻭﻫ‪‬ﻮ ﻏﹶﲑ‪ ‬ﻣ‪‬ﻨﺎﺳِﺐٍ ﻟِﻠﺰ‪‬ﻭﻡِ ﺯِﻳﺎﺩﺓِ ﺍﻟﻔﺎﺀ‪ ،‬ﺑ‪‬ﻞ ﺍﳌﹸﻨﺎﺳِﺐ‪ ‬ﺗ‪‬ﻘـﺪِﻳﺮ‪‬ﻩ‬ ‫)‪(٨‬‬
‫ﺍﺳ‪‬ﻤﺎﹰ ﻣ‪‬ﺒ‪‬ﺘ‪‬ﺪﺃﹰ‪ ،‬ﻭﺍﳉﹶﺎﺭ‪ ‬ﻭﺍﳌﹶﺠﺮﻭﺭ‪ ‬ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻩ‪ ،‬ﻭﺍﻟﺘ‪‬ﻘﺪِﻳﺮ‪½ ‬ﻓﺈﺑ‪‬ﺼﺎﺭ‪‬ﻩ ﻟِﻨ‪‬ﻔﹾﺴِﻪ¼ ﻭﻛﹶﺬﺍ ﻳ‪‬ﻘﺎﻝﹸ ﰲ ﻗﹶﻮﻟِﻪ ﴿ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﻤِﻲ‪ ‬ﻓﹶﻌ‪‬ﻠﹶﻴ‪‬ﻬ‪‬ﺎ﴾‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬

‫‪١٥١‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﺑﺤﻔﻴﻆ ﴿‪ ﴾﴾۱۰۴‬رﻗﻴﺐ ﻷﻋﻤﺎﻟﻜﻢ إﳕﺎ أﻧﺎ ﻧﺬﻳﺮ ﴿ َ َ‬
‫وﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤـﺎ ﺑﻴﻨـﺎ ﻣـﺎ ذﻛـﺮ‬ ‫َﻴﻜﻢ ِ َ ِ ْ ٍ‬‫وﻣﺎ َ َاﻧﺎ َﻋﻠ ْ ُ ْ‬
‫ﻓﻌﻠ َْﻴ َ ﺎؕ﴾ وﺑﺎل إﺿﻼﻟﻪ ﴿ َ َ ۤ‬
‫﴿ََ‬
‫)‪(١‬‬

‫رﺳﺖ﴾ ذاﻛـﺮت أﻫـﻞ اﻟﻜﺘـﺎب)‪ (٣‬وﰲ‬ ‫وﻟﻴﻘﻮﻟﻮا﴾ أي اﻟﻜﻔﺎر ﰲ ﻋﺎﻗﺒﺔ اﻷﻣﺮ ﴿َدا َ ْ َ‬
‫اﻻﻳﺖِ ﴾ ﻟﻴﻌﺘﱪوا ﴿ َ ِ َ ُ ْ ُ ْ‬ ‫﴿ ُ َ ُف﴾ ﻧﺒﲔ ﴿ ْ ٰ ٰ‬
‫)‪(٢‬‬

‫ﻣﻦ رﺑ َ ۚ﴾ أي‬ ‫َ ِ ْ‬ ‫ِ َ َِ ْ‬
‫اﻟﻴ‬ ‫اﺗﺒﻊ َ ۤ‬
‫ﻣﺎ ا ُْو‬ ‫َﻤﻮن ﴿‪ْ ِ ِ ﴿ ﴾﴾۱۰۵‬‬ ‫ﻗﺮاءة ½درﺳﺖ¼ أي ﻛﺘﺐ اﳌﺎﺿﲔ وﺟﺌﺖ ﺑﻬﺬا ﻣﻨﻬﺎ ﴿ َ ِ‬
‫وﻟﻨُ َ َﻨ ٗ ِ َ ْ‬
‫ﻟﻘﻮم ٍ ْﻌﻠ ُ ْ َ‬
‫ﺣﻔﻴﻈً ﺎۚ﴾ رﻗﻴﺒﺎ‬
‫ِ ْﻢ َ ِ ْ‬ ‫َ َﻋﻠَﻴْ‬ ‫ﺟﻌﻠﻨٰ‬‫وﻣﺎ َ َ ْ‬ ‫ﻣﺎ َا ْ َ ُ ْ‬
‫ﻛﻮاؕ َ َ‬ ‫ﺷﺎء اﷲُ َ ۤ‬
‫وﻟﻮ َ ٓ َ‬‫اﻟﻤ ْ ِ ﻛ ِ ْ َ ﴿‪ْ َ َ ﴿ ﴾﴾۱۰۶‬‬ ‫اﻟﻘﺮآن ﴿ َ ۤﻻ ِاﻟ ٰ َ ِاﻻ َُﻮۚ َ َوا ْ ِ ْض َ ِ‬
‫ﻋﻦ ْ ُ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫)‪(٧‬‬
‫ﺑﻮﻛﻴﻞ ﴿‪ ﴾﴾۱۰۷‬ﻓﺘﺠﱪﻫﻢ ﻋ اﻹﳝﺎن‪ ،‬وﻫﺬا ﻗﺒﻞ اﻷﻣﺮ ﺑﺎﻟﻘﺘﺎل)‪َ َ ﴿ (٦‬‬
‫وﻻ َ ُﺴﺒﻮا‬ ‫اﻧﺖ َﻋﻠ َْﻴ ِ ْﻢ ِ َ ِ ْ ٍ‬ ‫ﻓﺘﺠﺎزﻳﻬﻢ ﺑﺄﻋﻤﺎﳍﻢ ﴿ َ َ ۤ‬
‫وﻣﺎ َ ْ َ‬
‫ﻋﺪوا﴾ اﻋﺘﺪاء)‪ (٩‬وﻇﻠﻤﺎ ﴿ ِ َﻐ ْ ِﻋ ْ ٍِﻠﻢؕ﴾ ‪..............‬‬ ‫دون اﷲ ِ﴾ أي اﻷﺻﻨﺎم ﴿ َ َ ُ‬
‫ﻓﻴﺴﺒﻮا اﷲَ َ ْ‬ ‫ﻣﻦ ُ ْ ِ‬‫ﻳﺪﻋﻮن﴾ ﻫﻢ ﴿ ِ ْ‬‫ﻳﻦ َ ْ ُ ْ َ‬
‫اﻟﺬ ْ َ‬
‫ِ‬
‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻛﹶﻤ‪‬ﺎ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﺎ ﻣﺎ ﺫﹸﻛِ ‪‬ﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻷﻣ‪‬ﺮ‪‬ﻳﻦِ؛ ﺍﻷﻭ‪‬ﻝ ﺃﻥﹼ ﺍﻟﻜﺎﻑ ﰲ ﻣ‪‬ﺤﻞﱢ ﻧ‪‬ﺼ‪‬ﺐٍ ﻧ‪‬ﻌ‪ ‬‬
‫ﺖ ﻟِﻤ‪‬ﺼ‪‬ﺪﺭٍ ﻣ‪‬ﺤﺬﻭﻑٍ ﺗ‪‬ﻘﹾﺪِﻳﺮ‪‬ﻩ ½ﻧ‪‬ﺼ‪‬ﺮ‪‬ﻑ‪ ‬ﺍﻵﻳﺎﺕِ‬ ‫)‪(١‬‬
‫ﰲ ﻏﹶﲑِ ﻫﺬِﻩ ﺍﻟﺴ‪‬ﻮﺭ‪‬ﺓِ ﺗ‪‬ﺼ‪‬ﺮِﻳﻔﺎﹰ ﻣِﺜﹾﻞﹶ ﺍﻟﺘ‪‬ﺼﺮِﻳﻒِ ﰲ ﻫﺬِﻩ ﺍﻟﺴ‪‬ﻮﺭ‪‬ﺓِ¼‪ ،‬ﻭﺍﻟﺜﹼﺎﱐ ﺃﻥﹼ ﺍﳌﹸﺸﺎﺭ ﺇﻟﻴﻪ ﺟ‪‬ﻤِﻴﻊ‪ ‬ﻣﺎ ﺫﹸﻛِﺮ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻴ‪‬ﻌﺘ‪‬ﺒِﺮ‪‬ﻭﺍ[ ﻗﹶﺪ‪‬ﺭﻩ ﻟِﻴ‪‬ﻌ‪‬ﻄﹶﻒ‪ ‬ﻋﻠﻴﻪ ﴿ﻟِﻴ‪‬ﻘﹸﻮﻟﹸﻮ‪‬ﺍ﴾‪ ،‬ﻭﺍﳊﺎﺻِﻞﹸ ﺃﻧ‪‬ﻪ ﻋ‪‬ﻠﱠﻞﹶ ﺗ‪‬ﺒ‪‬ﻴِﲔ‪ ‬ﺍﻵﻳﺎﺕ ﺑﻌِﻠﹶﻞٍ ﺛﹶﻼﺙٍ ﺃﹸﻭ‪‬ﻻﻫ‪‬ـﺎ ﻣ‪‬ﺤﺬﻭﻓﹶـﺔﹲ ﻭﺍﻟـﻼﻡ ﰲ ﺍﻷُﻭ‪‬ﱃ‬ ‫)‪(٢‬‬
‫ﻭﺍﻷﺧِﲑ‪‬ﺓ ﻻﻡ‪ ‬ﺍﻟﻌِﻠﱠﺔ ﺣ‪‬ﻘِﻴﻘﺔﹰ ﺑِﺨِﻼﻓِﻬﺎ ﰲ ﺍﻟﺜﹼﺎﻧِﻴﺔ ﻓﹶﻬِﻲ ﻻﻡ‪ ‬ﺍﻟﻌﺎﻗِﺒ‪‬ﺔ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺑﻘﹶﻮﻟﻪ ½ﰲ ﻋﺎﻗِﺒ‪‬ﺔ ﺍﻷﻣ‪‬ـﺮ¼ ﻛـﺎﻟﹼﺘِﻲ ﰲ ﻗﹶﻮﻟـﻪ ½ﻟِـﺪ‪‬ﻭ‪‬ﺍ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟِﻠﹾﻤ‪‬ﻮﺕِ ﻭﺍﺑ‪‬ﻨ‪‬ﻮ‪‬ﺍ ﻟِﻠﹾﺨ‪‬ﺮ‪‬ﺍﺏِ¼ ﻭﻻ ﻳ‪‬ﺼِﺢ‪ ‬ﺃﻥﹾ ﺗ‪‬ﻜﻮﻥﹶ ﻻﻡ‪ ‬ﺍﻟﻌِﻠﹼـﺔِ ﺣ‪‬ﻘِﻴﻘـﺔﹰ ﻷﻧ‪‬ـﻪ ﻟﹶـﻴﺲ ﺍﳌﹶﻘـﺼ‪‬ﻮﺩ‪ ‬ﻣِـﻦ ﺗ‪‬ﺒ‪‬ـﻴِﲔِ ﺍﻵﻳـﺎﺕ ﺃﻥﹾ ﻳ‪‬ﻘﻮﻟﹸـﻮﺍ ﻫـﺬِﻩ ﺍﳌﹶﻘﺎﻟﹶـﺔﹶ‬
‫ﺍﻟﺸ‪‬ﻨ‪‬ﻌﺎﺀَ‪ ،‬ﻭﻻﻡ‪ ‬ﺍﻟﻌﺎﻗِﺒ‪‬ﺔ ﻫﻲ ﺍﻟﱠﱵ ﺗ‪‬ﺪﺧ‪‬ﻞﹸ ﻋﻠﻰ ﺷ‪‬ﻲﺀٍ ﻟﻴﺲ ﻣ‪‬ﻘﺼ‪‬ﻮﺩﺍﹰ ﻣِﻦ ﺃﺻ‪‬ﻞ ﺍﻟﻔِﻌﻞ ﻭﻻ ﺣﺎﻣﻼﹰ ﻋﻠﻴﻪ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﺏ[ ﺃﻱ ﻗﹶﺮﹾﺃﺕ‪ ‬ﻣ‪‬ﻌ‪‬ﻬﻢ ﻭﻋﻠﻴﻬﻢ ﻓﹶﺘ‪‬ﻌﻠﱠﻤﺖ‪ ‬ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥﹶ ﻣِﻨﻬﻢ ﻓﹶﻬﻮ ﻣِﻦ ﺍﻟﻜﹸﺘ‪‬ﺐ ﺍﳌﺎﺿِﻴ‪‬ﺔ ﻭﻟﹶﻢ‪ ‬ﺗ‪‬ﺠِﺊﹾ ﺑﻪ ﻣِﻦ ﻋِﻨـﺪِ‬
‫ﻗﻮﻟﻪ‪] :‬ﺫﺍﻛﹶﺮ‪‬ﺕ‪ ‬ﺃﻫﻞﹶ ﺍﻟﻜﺘﺎ ِ‬ ‫)‪(٣‬‬
‫ﲔ‪ ،‬ﻭﻗﻮﻟـﻪ ½ﻭﺟِﺌـﺖ‪ ‬ﺑِﻬـﺬﺍ ﻣﻨـﻬﺎ¼ ﺃﻱِ ﺟﺌـﺖ ﺑـﺎﻟﻘﺮﺁﻥِ ﻣِـﻦ ﻛﺘـﺐ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﺍﺑﺘِﻜﺎﺭﺍﹰ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ﺩ‪‬ﺭ‪‬ﺳ‪‬ـﺖ‪ ﴾‬ﺃﻱ ﻗﹶـﺮﺃﺕ‪ ‬ﻛﺘـﺐ‪ ‬ﺍﳌﺎﺿِـ ‪‬‬
‫ﺍﳌﺎﺿِﲔ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻻﹶ ﺇﻟﻪ‪ ‬ﺇﻻﹼ ﻫ‪‬ﻮ﴾[ ﲨﻠﺔﹲ ﻣ‪‬ﻌﺘ‪‬ﺮِﺿ‪‬ﺔﹲ ﺑ‪‬ﲔ‪ ‬ﺍﳌﹶﻌﻄﹸﻮﻑ ﻭﺍﳌﹶﻌﻄﹸﻮﻑِ ﻋﻠﻴﻪ ﻟِﺘﺄﻛِﻴﺪِ ﺍﻟﺘ‪‬ﻮﺣِﻴﺪ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻟﹶﻮ ﺷﺂﺀَ ﺍﷲُ ﻣﺎ ﺃﹶﺷ‪‬ﺮ‪‬ﻛﹸﻮ‪‬ﺍ﴾[ ﻓِﻴﻪِ ﺭ‪‬ﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻘﹶﺪ‪‬ﺭِﻳ‪‬ﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟــﻪ‪] :‬ﻭﻫــﺬﺍ ﻗﹶﺒ‪ ‬ـﻞﹶ ﺍﻷﻣ‪ ‬ـﺮِ ﺑﺎﻟﻘِﺘــﺎﻝ[ ﺃﺷــﺎﺭ ﺑِــﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻵﻳــﺔ ﻣ‪‬ﻨ ـﺴ‪‬ﻮﺧ‪‬ﺔﹲ‪ ،‬ﻭﺍﺳ‪‬ــﻢ ﺍﻹﺷــﺎﺭﺓِ ﻋﺎﺋِــﺪ ﻋﻠــﻰ ﻗﹶﻮﻟــﻪ ﴿ﻭ‪‬ﺃﹶﻋ‪ ‬ـﺮِﺽ‪ ‬ﻋ‪ ‬ـﻦِ‬ ‫)‪(٦‬‬
‫ﺍﳌﹸﺸ‪‬ﺮِﻛِﻴ‪‬ﻦ‪ ﴾...‬ﺇﱁ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻﹶ ﺗ‪‬ﺴ‪‬ﺒ‪‬ﻮﺍ﴾[ ﺍﻵﻳﺔ‪ ،‬ﻗﺎﻝ ﺍﺑ‪‬ﻦ‪ ‬ﺍﻟﻔﹶﺮ‪‬ﺱ ﻓﻴﻬﺎ ﺃﻧ‪‬ﻪ ﻣ‪‬ﱴ ﺧِﻴﻒ‪ ‬ﻣِﻦ ﺳ‪‬ﺐ‪ ‬ﺍﻟﻜﹸﻔﹼﺎﺭ ﻭﺃﺻﻨﺎﻣِﻬﻢ ﺃﻥﹾ ﻳ‪‬ﺴ‪‬ﺒ‪‬ﻮﺍ ﺍﷲَ ﻭﺭ‪‬ﺳﻮﻟﹶﻪ ﻭﺍﻟﻘﺮﺁﻥﹶ ﻟﹶﻢ ﻳ‪‬ﺠ‪‬ﺰ‬ ‫)‪(٧‬‬
‫ﺃﹶﻥﹾ ﻳ‪‬ﺴ‪‬ﺒ‪‬ﻮﺍ ﻭﻻ ﺩِﻳﻨ‪‬ﻬﻢ‪ ،‬ﻗﺎﻝ ﻭﻫِﻲ ﺃﺻﻞﹲ ﰲ ﻗﺎﻋِﺪﺓِ ﺳ‪‬ﺪ‪ ‬ﺍﻟﺬﱠﺭﺍﺋﻊ‪ ،‬ﻗﻠﺖ‪ ‬ﻭﻗﺪ ﻳ‪‬ﺴﺘ‪‬ﺪﻝﱡ ﺑِﻬﺎ ﻋﻠﻰ ﺳ‪‬ﻘﻮﻁِ ﻭ‪‬ﺟﻮﺏِ ﺍﻷﻣﺮِ ﺑِِﺎﳌﹶﻌﺮﻭﻑ ﻭﺍﻟﻨ‪‬ﻬ‪‬ﻲِ ﻋﻦ‬
‫ﺍﳌﹸﻨﻜﹶﺮ ﺇﺫﺍ ﺧِﻴﻒ‪ ‬ﻣِﻦ ﺫﻟﻚ ﻣ‪‬ﻔﺴ‪‬ﺪ‪‬ﺓﹲ ﻭﻛﹶﺬﺍ ﻛﻞﱡ ﻓِﻌﻞٍ ﻣ‪‬ﻄﻠﻮﺏٍ ﺗ‪‬ﺮ‪‬ﺗ‪‬ﺐ‪ ‬ﻋﻠﻰ ﻓِﻌﻠﻪ ﻣ‪‬ﻔﺴ‪‬ﺪﺓﹲ ﺃﹶﻗﻮﻯ ﻣِﻦ ﻣ‪‬ﻔﺴ‪‬ﺪﺓِ ﺗ‪‬ﺮﻛِﻪ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ‪‬ﻢ[ ﻗﹶﺪ‪‬ﺭ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺍﻟﻀ‪‬ﻤﲑ‪ ‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣ‪‬ﻔﻌﻮﻝﹶ ﴿ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮ‪‬ﻥﹶ﴾ ﻣ‪‬ﺤﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻋﺘِﺪﺍﺀً[ ﺃﺷﺎﺭ ﺑِﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ﴾ ﻣ‪‬ﺼﺪﺭ ﻭﻳ‪‬ﺼِﺢ‪ ‬ﺃﻥﹾ ﻳ‪‬ﻜﻮﻥﹶ ﺣﺎﻻﹰ ﻣ‪‬ﺆﻛﱢﺪﺓﹰ ﻷﻥﹼ ﺍﻟﺴ‪‬ﺐ‪ ‬ﻻ ﻳ‪‬ﻜﻮﻥ ﺇﻻﹼ ﻋ‪‬ﺪﻭﺍﻧﺎﹰ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٩‬‬

‫‪١٥٢‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫? ﻣﻔﻌﻮﻝ ½ﺯﻳﻨﺎ¼‪١٢.‬‬
‫ﻋﻤ َﻠ ُ ْﻢ﴾ ﻣﻦ اﳋﲑ واﻟﺸﺮ)‪ (٣‬ﻓﺄﺗﻮه)‪ُ﴿ (٤‬ﺛﻢ‬ ‫أي ﺟﻬﻼ ﻣﻨﻬﻢ ﺑﺎﷲ)‪َ ﴿ (١‬ﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ زﻳﻨﺎ)‪ (٢‬ﳍﺆﻻء ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﴿ َزﻳﻨﺎ ﻟ ِ ُﻞ ا ٍ‬
‫ُﻣﺔ َ َ‬
‫اﻗﺴﻤﻮا﴾ أي ﻛﻔـﺎر ﻣﻜـﺔ ﴿ ِﺑـﺎﷲِ َﺟ ْ َـﺪ‬
‫ﻌﻤﻠﻮن ﴿‪ ﴾﴾۱۰۸‬ﻓﻴﺠﺎزﻳﻬﻢ ﺑﻪ ﴿ َو َ ْ َ ُ ْ‬ ‫ﻣﺮﺟﻌ ُ ْﻢ﴾ ﰲ اﻵﺧﺮة ﴿ َﻓ ُ َﻨﺒﺌُ ُ ْﻢ ِ َﺑﻤﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬ ‫ا ِ ٰ َرﺑ ِ ْﻢ ْ ِ ُ‬
‫ِﻨﺪ اﷲ ِ﴾‬ ‫اﻻﻳﺖ ﻋ ْ َ‬
‫اﻧﻤﺎ ْ ٰ ٰ ُ‬ ‫ﻟﻴﺆﻣ ُ ﺑ ِ َ ﺎؕ ُ ْ‬
‫ﻗﻞ﴾ ﳍﻢ ﴿ ِ َ‬ ‫ﺟﺎءﺗْ ُ ْﻢ َﻳ ٌﺔ﴾ ﳑﺎ اﻗﱰﺣﻮا)‪ِ ْ ُ ﴿ (٦‬‬
‫اﻳﻤﻨ ِ ِ ْﻢ﴾ أي ﻏﺎﻳﺔ اﺟﺘﻬﺎدﻫﻢ ﻓﻴﻬﺎ ﴿ َﻟ ِ ْﻦ َ ٓ َ‬
‫َْٰ‬
‫)‪(٥‬‬
‫‪٣‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫ِﺮﻛﻢ ۙ﴾)‪ (٧‬ﻳﺪرﻳﻜﻢ ﺑﺈﳝﺎ‪‬ﻢ إذا ﺟﺎءت ‪ :‬أي أﻧﺘﻢ ﻻ ﺗﺪرون)‪ (٨‬ذﻟﻚ ﴿ا ِﻧ َ ۤﺎ ِ َ‬
‫اذا‬
‫‪٣‬‬
‫وﻣﺎ ُْﺸﻌ ُ ُ ْ‬
‫ﻳ ﳍﺎ ﻛﻤﺎ ﻳﺸﺎء وإﳕﺎ أﻧﺎ ﻧﺬﻳﺮ﴿ َ َ‬
‫أو‬ ‫ن¼ ﲟﻌـﲎ ﻟﻌـﻞ‬ ‫ﺧـ ﺑﻔـﺘ‬ ‫ﻗ‬ ‫ﺳﺒ ﻋﻠﻤ‬ ‫َٓ َ ْ‬
‫ﺟﺎءت َﻻ ُ ْ ِ ُ ْ َ‬
‫ﻳﺆﻣﻨﻮن ﴿‪ ﴾﴾۱۰۹‬ﳌﺎ ﻖ ﰲ ﻲ‪ ،‬وﰲ ﺮاءة ﺑﺎﻟﺘﺎء ﺧﻄﺎﺑـﺎ ﻟﻠﻜﻔـﺎر وﰲ أ ﺮى ﺢ ½إ ّ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺟ‪‬ﻬﻼﹰ ﻣِﻨﻬﻢ ﺑِﺎﷲِ[ ﺃﻱ ﲟﺎ ﻳ‪‬ﺠِﺐ ﰲ ﺣ‪‬ﻘﱢﻪ‪ .‬ﻭﻫﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﺑﻐﲑ ﻋﻠﻢ﴾ ﺣﺎﻝﹲ ﻣِـﻦ ﻋ‪‬ﺒ‪‬ـﺪ‪‬ﺓِ ﺍﻷﺻـﻨﺎﻡِ ﻻ ﻣـﻦ ﺍﷲ ﺗﻌـﺎﱃ‬ ‫)‪(١‬‬
‫ﻓﺎﻧ‪‬ﺪ‪‬ﻓﹶﻊ‪ ‬ﻣﺎ ﻳ‪‬ﺮِﺩ‪ ‬ﻣِﻦ ﻓﺴﺎﺩِ ﺍﳌﻌﻨٰﻰ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‪.‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﹶﺬٰﻟِﻚ﴾ ﺯ‪‬ﻳ‪‬ﻨـﱠﺎ[ ﴿ﻛﹶﺬﻟﻚ﴾ ﻧ‪‬ﻌ ‪‬‬
‫ﺖ ﻟِﻤ‪‬ﺼﺪﺭٍ ﻣ‪‬ﺤﺬﻭﻑٍ ﺃﻱ ﺯ‪‬ﻳ‪‬ﻨـﱠﺎ ﻟِﻬﺆﻻﺀِ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ ﺗ‪‬ﺰﻳِﻴﻨﺎﹰ ﻣِﺜﻞﹶ ﺗ‪ ‬ﺰﻳِﻴﻨِﻨﺎ ﻟِﻜﹸﻞﱢ ﺃﹸﻣ‪‬ﺔٍ ﻋ‪‬ﻤ‪‬ﻠﹶﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﳋﲑِ ﻭ‪‬ﺍﻟﺸ ‪‬ﺮ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻵﻳﺔ ﺭ‪‬ﺩ‪ ‬ﻋﻠﻰ ﺍﳌﹸﻌﺘ‪‬ﺰِﻟﺔ ﺍﻟﺰ‪‬ﺍﻋِﻤِﲔ‪ ‬ﺃﻥﹼ ﺍﷲَ ﻻ ﻳ‪‬ﺮِﻳﺪ‪ ‬ﺍﻟﺸ‪‬ﺮﻭﺭ‪ ‬ﻭﻻ ﺍﻟﻘﹶﺒﺎﺋِﺢ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍ ﹶ‬ ‫)‪(٣‬‬
‫ﻑ ﻋﻠﻰ ﻣ‪‬ﺤﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﺄﹶﺗ‪‬ﻮ‪‬ﻩ[ ﻗﹶﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﺛﹸﻢ‪ ‬ﺇﱃ ﺭ‪‬ﺑ‪‬ﻬِﻢ﴾ ﻣ‪‬ﻌﻄﹸﻮ ‪‬‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻏﺎﻳ‪‬ﺔﹶ ﺍﺟﺘِﻬﺎﺩِﻫﻢ ﻓِﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺟ‪ ‬ﻬﺪ‪ ﴾‬ﻣ‪‬ﺼﺪﺭ‪ ‬ﻣ‪‬ﻀﺎﻑ ﳌﻔﻌﻮﻟِﻪ ﻭﺍﻟﻔﺎﻋِﻞ ﻣ‪‬ﺤﺬﻭﻑ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻤ‪‬ﺎ ﺍﻗﹾﺘ‪‬ﺮ‪‬ﺣ‪‬ﻮ‪‬ﺍ[ ﺃﻱ ﻃﹶﻠﹶﺒﻮﺍ ﻭﺫﻟﻚ ﺃﻥﹼ ﻗﹸﺮ‪‬ﻳﺸﺎﹰ ﻗﺎﻟﻮﺍ ﻳﺎ ﻣ‪‬ﺤﻤ‪‬ـﺪ‪) !‬ﺻـﻠﹼﻰ ﺍﷲُ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ( ﺇﻧ‪‬ـﻚ ﺗ‪‬ﺨﺒِﺮﻧـﺎ ﺃﻥﹼ ﻣﻮﺳـﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼ‪‬ﻼﺓﹸ‬ ‫)‪(٦‬‬
‫ﻭﺍﻟﺴ‪‬ﻼﻡ‪ ‬ﻛﺎﻥ ﻟﻪ ﻋ‪‬ﺼﺎﹰ ﻳ‪‬ﻀﺮِﺏ ﺑِﻬﺎ ﺍﳊﹶﺠ‪‬ﺮ ﻓﺘ‪‬ﻨﻔﹶﺠِﺮ‪ ‬ﻣِﻨﻪ ﺍﺛﹾﻨ‪‬ﺘﺎ ﻋ‪‬ﺸ‪‬ﺮﺓﹶ ﻋ‪‬ﻴﻨـﺎﹰ‪ ،‬ﻭﺗ‪‬ﺨﺒِﺮﻧـﺎ ﺃﻥﹼ ﻋِﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼ‪‬ﻼﺓ ﻭﺍﻟـﺴ‪‬ﻼﻡ ﻛـﺎﻥ ﻳ‪‬ﺤ‪‬ﻴِـﻲ‬
‫ﺍﳌﹶﻮﺗٰﻰ‪ ،‬ﻓﹶﺎﺋﹾﺘِﻨﺎ ﺑِﺂﻳ‪‬ﺔٍ ﺣ‪‬ﺘ‪‬ﻰ ﻧ‪‬ﺼﺪ‪‬ﻗﹶﻚ‪ ‬ﻭﻧ‪‬ﺆﻣِﻦ‪ ‬ﺑﻚ‪ ،‬ﻓﻘﺎﻝ ﺭ‪‬ﺳﻮﻝﹸ ﺍﷲِ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪)) :‬ﺃﹶﻱ‪ ‬ﺷ‪‬ﻲ‪‬ﺀٍ ﺗ‪‬ﺤِﺒ‪‬ﻮ‪‬ﻥﹶ((؟ ﻗﺎﻟﻮﺍ )ﺃﹶﻥﹾ( ﺗ‪‬ﺠ‪‬ﻌ‪‬ﻞﹶ ﻟﻨـﺎ‬
‫ﺍﻟﺼ‪‬ﻔﺎ ﺫﹶﻫ‪‬ﺒﺎﹰ ﻭﺍﺑﻌ‪‬ﺚﹾ ﻟﻨﺎ ﺑ‪‬ﻌ‪‬ﺾ‪ ‬ﻣ‪‬ﻮﺗﺎﻧﺎ ﻧ‪‬ﺴ‪‬ﺄﹶﻟﹾﻪ ﻋ‪‬ﻨﻚ ﺃﹶﺣ‪‬ﻖ‪ ‬ﻣﺎ ﺗ‪‬ﻘﻮﻝﹸ ﺃﹶﻡ ﺑﺎﻃِﻞﹲ؟ ﻭﺃﹶﺭِﻧ‪‬ﺎ ﺍﳌﹶﻼﺋِﻜﺔﹶ ﻳ‪‬ﺸﻬ‪‬ﺪﻭﻥ ﻟﹶﻚ‪ ،‬ﻓﹶﻘﺎﻝ ﺭ‪‬ﺳ‪‬ـﻮﻝﹸ ﺍﷲِ ﺻـﻠﹼﻰ ﺍﷲُ‬
‫ﲔ‪ ،‬ﻭﺳ‪‬ـﺄﻝﹶ ﺍﳌﹸـﺴﻠِﻤ‪‬ﻮﻥ ﺭ‪‬ﺳ‪‬ـﻮﻝﹶ ﺍﷲِ‬ ‫ﺼﺪ‪‬ﻗﹸﻮﻧ‪‬ﻨِﻲ((؟ ﻗﺎﻟﻮﺍ ﻧ‪‬ﻌ‪‬ﻢ ﻭﺍﷲِ ﻟـﺌِﻦ‪ ‬ﻓﹶﻌ‪‬ﻠـﺖ‪ ‬ﻟﹶﻨ‪‬ﺘ‪‬ﺒِﻌ‪‬ﻨ‪‬ـﻚ‪ ‬ﺃﹶﺟ‪‬ﻤ‪‬ﻌِـ ‪‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪)) :‬ﺇﻥﹾ ﻓﹶﻌﻠﺖ‪ ‬ﻣﺎ ﺗﻘﻮﻟﻮﻥ ﺃﹶﺗ‪ ‬‬
‫ﺻﻠﹼﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻥﹾ ﻳ‪ِ ‬ﱰﻟﹶﻬﺎ ﻋﻠﻴﻬﻢ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺮﺿ‪‬ﻮﺍ ﻓﹶﻘﺎﻡ‪ ‬ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮ ﺃﻥﹾ ﳚﻌ‪‬ﻞﹶ ﺍﻟﺼ‪‬ﻔﺎ ﺫﹶﻫ‪‬ﺒﺎﹰ ﻓﹶﺠﺎﺀَ ﺟِﱪِﻳـﻞﹸ‬
‫ﺼﺪ‪‬ﻗﹸﻮﻙ‪ ‬ﻟﹶﻨ‪‬ﻌ‪‬ﺬﱢَﺑ‪‬ﻨ‪‬ﻬﻢ ﻭﺇﻥ ﺷِﺌﺖ‪ ‬ﺗ‪‬ﺮ‪‬ﻛﺘ‪‬ﻬﻢ ﺣﺘ‪‬ـﻰ ﻳ‪‬ﺘـﻮﺏ‪‬‬ ‫ﻋﻠﻴﻪ ﺍﻟﺼ‪‬ﻼﺓ ﻭﺍﻟﺴ‪‬ﻼﻡ ﻓﹶﻘﺎﻝ ½ﻟﹶﻚ ﻣﺎ ﺷِﹾﺌﺖ‪ ،‬ﺇﻥﹾ ﺷِﺌﺖ‪ ‬ﻳ‪‬ﺼﺒِﺢ‪ ‬ﺫﹶﻫ‪‬ﺒﺎﹰ ﻭﻟﻜِﻦ ﺇﻥ ﻟﹶﻢ ﻳ‪ ‬‬
‫ﺗﺎﺋِﺒ‪‬ﻬﻢ¼‪ ،‬ﻓﹶﻘﺎﻝ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ))ﺑ‪‬ﻞ ﻳ‪‬ﺘ‪‬ﻮﺏ ﺗﺎﺋِﺒ‪‬ﻬﻢ((‪ ،‬ﻓﻨ‪‬ﺰ‪‬ﻟﺖِ ﺍﻵﻳﺔﹸ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻣﺎ ﻳ‪‬ﺸ‪‬ﻌِﺮ‪‬ﻛﹸﻢ﴾[ ﴿ﻣ‪‬ﺎ﴾ ﺍﺳﻢ‪ ‬ﺍﺳﺘِﻔﹾﻬﺎﻡٍ ﻣ‪‬ﺒﺘ‪‬ﺪﺃﹲ ﻭﲨﻠﺔﹸ ﴿ﻳ‪‬ﺸ‪‬ﻌِﺮ‪ ﴾‬ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻫـﺎ ﻭﺍﻟﻜـﺎﻑ‪ ‬ﻣ‪‬ﻔﻌ‪‬ـﻮﻝﹲ ﺃﹶﻭ‪‬ﻝﹲ ﻭﺍﻟﺜﹼـﺎﻧِﻲ ﻣ‪‬ﺤ‪‬ـﺬﻭﻑ ﻗﹶـﺪ‪‬ﺭﻩ‬ ‫)‪(٧‬‬
‫ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺑﻘﻮﻟﻪ ½ﺑِﺈﳝﺎﻧِﻬﻢ¼‪ ،‬ﻭﺍﳋِﻄﺎﺏ‪ ‬ﻟﻠﻤ‪‬ﺆﻣِﻨﲔ ﺃﻱ ﻭﻣﺎ ﻳ‪‬ﻌ‪‬ﻠﱢﻤ‪‬ﻜﹸﻢ ﺃﹶﻳ‪‬ﻬﺎ ﺍﳌﹸﺆﻣِﻨﻮﻥﹶ ﺑِﺈﳝﺎﻧِﻬﻢ؟‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﻧﺘ‪‬ﻢ ﻻ ﺗ‪‬ﺪ‪‬ﺭ‪‬ﻭﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘِﻔﻬﺎﻡ‪ ‬ﺇﻧﻜﺎﺭِﻱ‪ ‬ﲟ‪‬ﻌﲎ ﺍﻟﻨ‪‬ﻔﹾﻲِ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗِﺮﺍﺀﺓ ﺑِﺎﻟﺘ‪‬ﺎﺀ[ ﻇﺎﻫِﺮ‪‬ﻩ ﺃﻥﹼ ﻫﺬِﻩ ﺍﻟﻘِﺮﺍﺀﺓﹶ ﻣ‪‬ﻊ‪ ‬ﻛﹶﺴ‪‬ﺮِ ½ﺇﻥﹼ¼ ﻭﻟﹶﻴﺲ‪ ‬ﻛﹶﺬﻟِﻚ ﺑ‪‬ﻞ ﻫِﻲ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺍﻟﻔﹶﺘ‪‬ﺢ ‪ ،‬ﻓﹶﺎﳌﹸﻨﺎﺳِـﺐ‪ ‬ﺗ‪‬ﺄﺧِﲑ‪‬ﻫـﺎ ﻋ‪‬ـﻦ ﻗﹶﻮﻟِـﻪ‬ ‫)‪(٩‬‬
‫½ﻭﰲ ﺃﹸﺧ‪‬ﺮٰﻯ ﺑِﻔﹶﺘ‪‬ﺢِ ﺇِﻥﹼ¼ ‪ ،‬ﻓﹶﺎﻟﻘِﺮﺍﺀﺍﺕ‪ ‬ﺛﹶﻼﺙﹲ‪ :‬ﺍﻟﻜﹶﺴ‪‬ﺮ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺍﻟﻴﺎﺀِ ﻻ ﻏﹶﲑ‪ ،‬ﻭﺍﻟﻔﹶﺘ‪‬ﺢ‪ ‬ﺇﻣ‪‬ﺎ ﻣ‪‬ﻊ‪ ‬ﺍﻟﻴﺎﺀِ ﺃﻭِ ﺍﻟﺘ‪‬ﺎﺀِ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﲟ‪‬ﻌﲎ ﻟﹶﻌ‪‬ﻞﱠ[ ﺃﻱ ﻭﻣ‪‬ﺠِﻲﺀُ ½ﺃﻥﹼ¼ ﺑِﻤ‪‬ﻌﲎ ½ﻟﹶﻌ‪‬ﻞﱠ¼ ﻛﹶﺜِﲑ‪ ‬ﺷﺎﺋِ ‪‬ﻊ ﰲ ﻛﹶﻼﻡ ﺍﻟﻌ‪‬ﺮ‪‬ﺏ‪ ،‬ﻭﺍﻟﺘ‪‬ﺮ‪‬ﺟ‪‬ﻲ ﰲ ﻛﹶﻼﻡ ﺍﷲ ﻣِﺜﹾﻞﹸ ﺍﻟﺘ‪‬ﺤﻘِﻴﻖ‪) .‬ﺻﺎﻭﻱ(‬

‫‪١٥٣‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪g‬‬
‫ﻣﻌﻤﻮﻟـﺔ ﳌــﺎ ﻗﺒﻠﻬـﺎ ﴿ َو ُ َﻘﻠـ ُ‬
‫ـﺐ َ ْاﻓـ ِٕ َـﺪ َﺗ ُـ ْـﻢ﴾ ﳓـﻮل ﻗﻠـﻮﺑﻬﻢ ﻋـﻦ اﳊـ‪٢‬ﻖ ﻓـﻼ ﻳﻔﻬﻤﻮﻧــﻪ ﴿ َ َوا ْـ ٰ َ ُ ْﻢ﴾ ﻋﻨــﻪ‪ ٢‬ﻓـﻼ ﻳﺒــﺼﺮوﻧﻪ ﻓــﻼ‬ ‫)‪(١‬‬

‫ﻧـﺬر ُ ْﻢ﴾ ﻧـﱰﻛﻬﻢ ﴿ ِ ْ ُ ْ‬

‫ﻃﻐ ٰـﻨ ِ ِ ْﻢ﴾ ﺿـﻼﳍﻢ‬ ‫اول َﻣـﺮةٍ و َ َ ُ‬
‫ﻳﺆﻣﻨﻮا ِﺑـ ۤ ٖ ﴾ أي ﲟـﺎ أﻧـﺰل ﻣـﻦ اﻵﻳـﺎت ﴿ َ َ‬ ‫ﻳﺆﻣﻨﻮن ﴿ َ َ‬
‫ﻛﻤﺎ َ ْﻟﻢ ُ ْ ِ ُ ْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﻮن ﴿‪ ﴾﴾۱۱۰‬ﻳﱰددون)‪ (٤‬ﻣﺘﺤﲑﻳﻦ‪.‬‬

‫ﻌﻤ ُ ْ َ‬
‫﴿ََْ‬
‫ﻉ‬
‫ﻉ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﻮﻟﹶﺔﹲ ﻟِﻤﺎ ﻗﹶﺒ‪‬ﻠﹶﻬﺎ[ ﺃﻱ ﻋﻠﻰ ﺃﻧ‪‬ﻬﺎ ﺍﳌﹶﻔﻌـﻮﻝﹸ ﺍﻟﺜﹼـﺎﱐ ﻭ﴿ﻻ﴾ ﺇﻣ‪‬ـﺎ ﺻِـﻠﹶﺔﹲ ﺃﻭ ﺩﺍﺧِﻠﹶـﺔﹲ ﻋﻠـﻰ ﻣ‪‬ﺤ‪‬ـﺬﻭﻑ ﻭﺍﻟﺘ‪‬ﻘـﺪِﻳﺮ‪½ ‬ﺇﺫﺍ ﺟـﺎﺀﺕ‬ ‫)‪(١‬‬
‫ﻻﺗ‪‬ﻌ‪‬ﻠﻤﻮﻥ ﺃﻧ‪‬ﻬﻢ ﻳ‪‬ﺆﻣِﻨﻮﻥ¼ ﺃﻭ ﺍﳌﹸﻘﺎﺑِﻞﹸ ﻣ‪‬ﺤﺬﻭﻑ‪ ،‬ﻭﺍﻟﺘ‪‬ﻘﺪِﻳﺮ ½ﺇﺫﺍ ﺟﺎﺀﺕ‪ ‬ﻻ ﻳ‪‬ﺆﻣِﻨﻮﻥ ﺃﻭ ﻳ‪‬ﺆﻣِﻨﻮﻥ¼ ﻭﻫﻮ ﺇﺧ‪‬ﺒﺎﺭ‪ ‬ﻋ‪‬ﻦ ﺍﻟﻜﹸﻔﹼﺎﺭ ﻋﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻴﺎﺀ‬
‫ﻭﺧِﻄﺎﺏ‪ ‬ﳍﻢ ﻋﻠﻰ ﻗِﺮﺍﺀﺓ ﺍﻟﺘ‪‬ﺎﺀ‪ .‬ﻭﰲ "ﺍﻟﻠﱡﺒﺎﺏ" ﺃ ‪‬ﺣﺪ‪ ‬ﺍﻷﻗﹾﻮﺍﻝِ ﺃﻥﹼ ﴿ﻻ﴾ ﻫﺎﻫ‪‬ﻨﺎ ﻣ‪‬ﺰِﻳﺪ‪‬ﺓﹲ ﻛﹶﻤـﺎ ﰲ ﻗﹶﻮﻟِـﻪ ﺗ‪‬ﻌ‪‬ـﺎﱃ ﴿ﻣ‪‬ـﺎ ﻣ‪‬ﻨ‪‬ﻌ‪‬ـﻚ‪ ‬ﺃﹶﻻﱠ ﺗ‪‬ـﺴ‪‬ﺠ‪‬ﺪ‪﴾‬‬
‫]ﺍﻷﻋﺮﺍﻑ‪ [١٢:‬ﺃﻱ‪½ ‬ﺃﹶﻥﹾ ﺗ‪‬ﺴ‪‬ﺠ‪‬ﺪ‪ ،¼‬ﻓﹶﺘ‪‬ﻘﺪِﻳﺮ‪‬ﻩ ½ﻭ‪‬ﻣﺎ ﻳ‪‬ﺸ‪‬ﻌِﺮ‪‬ﻛﹸﻢ ﺃﹶﻧ‪‬ﻬﺎ ﺇﺫﺍ ﺟﺎﺀَﺕ‪ ‬ﻳ‪‬ﺆﻣِﻨ‪‬ﻮﻥ¼ )ﺻﺎﻭﻱ‪ ،‬ﺍﻟﻠﺒﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﻼ ﻳ‪‬ﺆﻣِﻨ‪‬ﻮﻥ[ ﻗﹶﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺮ‪‬ﲪﺔﹸ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﹶﻮﻟﻪ ﴿ﻛﹶﻤﺎ ﻟﹶﻢ ﻳ‪‬ﺆﻣِﻨـﻮﺍ ﺑِـﻪ﴾ ﻣ‪‬ـﺮ‪‬ﺗ‪‬ﺒِ ﹲ‬
‫ﻂ ﺑِﻤ‪‬ﺤـﺬﻭﻑ‪ ،‬ﻭﺍﳌﹶﻌـﲎ ½ﻧ‪‬ﺤـﻮ‪‬ﻝﹸ‬ ‫)‪(٢‬‬
‫ﻗﹸﻠﻮﺑ‪‬ﻬﻢ ﻋﻦ ﺍﻹﳝﺎﻥ ﺛﺎﻧﻴﺎﹰ ﻛﻤﺎ ‪‬ﺣﻮ‪‬ﻟﻨﺎﻫﺎ ﺃﹶﻭ‪‬ﻻﹰ ﻋِﻨﺪ‪ ‬ﻧ‪‬ﺰﻭﻝِ ﺍﻵﻳﺎﺕ¼‪ ،‬ﺃﻱ ﻓﹶﻬ‪‬ﻢ ﻻ ﻳ‪‬ﺆﻣِﻨﻮﻥ ﻋﻠﻰ ﻛﹸﻞﱢ ﺣ‪‬ﺎﻝٍ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑِﻤﺎ ﺃﹸﻧ‪‬ﺰِﻝ‪...‬ﺇﱁ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻟﻀ‪‬ﻤِﲑ ﺭﺍﺟِﻊ ﺇﱃ ﺍﻵﻳﺎﺕ ﺑِﺘ‪‬ﺄﻭِﻳﻠﻪ ﺑِـ½ﻣﺎ ﺃﹸﻧﺰِﻝﹶ¼‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺘ‪‬ﺮ‪‬ﺩ‪‬ﺩ‪‬ﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﹸﺨ‪‬ﺘﺎﺭ‪ ‬ﻫﺎﻫ‪‬ﻨﺎ ﻷﻧ‪‬ﻪ ﻣ‪‬ﻮﺍﻓِ ‪‬ﻖ ﻟِﻠﱡﻐ‪‬ﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺮ‪‬ﺍﻏِﺐ‪ :‬ﺍﻟﻌ‪‬ﻤ‪‬ﻪ‪ ‬ﺍﻟﺘ‪‬ﺮ‪‬ﺩ‪‬ﺩ‪ ‬ﰲ ﺍﻷﻣ‪‬ﺮ ﻣِـﻦ ﺍﻟﺘ‪‬ﺤ‪‬ﻴ‪‬ـﺮِ ﻳ‪‬ﻘـﺎﻝ ﻋ‪‬ﻤِـﻪ‪‬‬ ‫)‪(٤‬‬
‫ﻓﹶﻬ‪‬ﻮ ﻋ‪‬ﻤِﻪ‪ ‬ﻭ‪‬ﻋ‪‬ﺎﻣِﻪ‪ ‬ﻭﺟ‪‬ﻤﻌ‪‬ﻪ ﻋ‪‬ﻤ‪‬ﻪ‪ ،‬ﻭﻗِﻴﻞ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻮﻥ ﻋﻦ ﺭ‪‬ﺷ‪‬ﺪِﻫﻢ ﺑِﻨﺎﺀً ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌ‪‬ﻤ‪‬ﻪ‪ ‬ﻫﻮ ﺍﻟﻌ‪‬ﻤٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬

‫‪١٥٤‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫ﲣﺮﻳﺞ‬ ‫‪g‬‬

‫﴿… ‪﴾… ‬‬

‫)‪ ....(١‬ﺃ ﹼﻥ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ½ﺍﻟﻠﹼﻬﻢ ﺑﻴ‪‬ﻦ ﻟﻨﺎ ﰲ ﺍﳋﻤﺮ ﻭﺍﳌﹶﻴﺴِﺮ ﺑﻴﺎﻧﹰﺎ ﺷﺎﻓﻴﹰﺎ¼‪ ،‬ﻓﻨ‪‬ﺰﻝ‪﴿ :‬ﻳﺴﺌﻠﻮﻧﻚ ﻋﻦ‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻤ ‪‬ﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﹸﺮﺃﺕ‪‬‬
‫ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴِﺮ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢١٩:‬ﻓﻄﻠﺐ ﺍﻟﻨ ‪‬‬
‫ﺏ¼‪) .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﳊﺪﻳﺚ‪،٣٠٦٠:‬‬
‫ﻋﻠﻴﻪ‪...........‬ﻓﻘﺎﻝ ½ﺍﻧﺘﻬ‪‬ﻴﻨﺎ ﻳﺎﺭ ‪‬‬
‫‪ ،٥/ ٣٧‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٢‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧ‪‬ﻪ ﻗﺎﻝ‪)) :‬ﻣﻦ ﺗﺮﻙ ﺻﻼﺓ ﻣﺘﻌﻤ‪‬ﺪﹰﺍ ﻛﺘﺐ ﺍﲰﻪ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻨﺎﺭ ﻓﻴﻤﻦ‬
‫ﻳﺪﺧﻠﻬﺎ((‪) .‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ "ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ"‪ ،‬ﻣﺴﻌﺮ ﺑﻦ ﻛﺪﺍﻡ‪ ،‬ﺍﳊﺪﻳﺚ‪.(١٩٩/٧ ،١٠٥٩٠:‬‬
‫ﺖ ﺍﻟﺼﺤﺎﺑﺔﹸ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ‪ :‬ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‬
‫)‪ ....(٣‬ﳌﹼﺎ ﻧﺰﻝ ﲢﺮﱘ‪ ‬ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴِﺮ ﻗﺎﻟ ِ‬
‫ﻓﻜﻴﻒ ﺑﺈﺧﻮﺍﻧﻨﺎ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ ﻭﻳﺄﻛﻠﻮﻥ ﻣﺎﻝ ﺍﳌﻴﺴِﺮ؟‪ .............‬ﻓﱰﻝ ﴿ﻟﻴﺲ‬
‫ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ﴾...‬ﺇﱁ‪) .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﳊﺪﻳﺚ‪،٣٠٦١:‬‬
‫‪ ،٣٨/٥‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
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‫)‪ ....(٤‬ﻛﺴﺆﺍ ِﻝ ﺑﻌﻀِﻬﻢ ﻋﻦ ﺃﺑﻴﻪ ﺑﻘﻮﻟﻪ ½ﺃﻳﻦ ﺃﰊ؟¼‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪)) :‬ﺃﺑﻮﻙ ﰲ ﺍﻟﻨﺎﺭ((‪.‬‬
‫)ﺳﻨﻦ ﺃﰊ ﺩﺍﺅﺩ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺴﻨﺔ‪ ،‬ﺑﺎﺏ ﰲ ﺫﺭﺍﺭﻱ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٣٠٤/٤ ،٤٧١٨:‬ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ(‪.‬‬
‫)‪ ....(٥‬ﻗﺪ ‪‬ﻭﺭ‪‬ﺩ ﺃ ﹼﻥ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻳﻮﻣﹰﺎ ﻋﻠﻰ ﺍﳌﻨﱪ‪ ...........‬ﻭﺇﱐ ﲰﻌﺖ‪ ‬ﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻳﻘﻮﻝ ))ﺇ ﹼﻥ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ‪‬ﺭﹶﺃﻭ‪‬ﺍ ﻣ‪‬ﻨﻜﹶﺮﹰﺍ ﻓﻠﻢ ﻳ‪‬ﻐ‪‬ﻴﺮ‪‬ﻭﻩ ‪‬ﻋﻤ‪‬ﻬﻢ ﺍﷲُ ﺑﻌﻘﺎﺏٍ‪ ،‬ﹶﻓﺄﹾﻣ‪‬ﺮ‪‬ﻭﺍ ﺑﺎﳌﻌﺮﻭﻑ‬
‫‪ ...........‬ﰒ ﹶﻟ‪‬ﻴﺪ‪‬ﻋ‪ ‬ﻮ ﹼﻥ ﺧِﻴﺎﺭ‪‬ﻛﻢ ﻓﻼ ﻳ‪‬ﺴﺘﺠﺎﺏ‪ ‬ﳍﻢ((‪) .‬ﺳﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪،‬‬
‫ﺍﳊﺪﻳﺚ‪ ،٣٣٨/٥ ،١١١٥٧ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ(‪) ،‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ‪ ،‬ﻣﻦ ﺍﲰﻪ ﺃﲪﺪ‪ ،‬ﺍﳊﺪﻳﺚ‪،٣٧٧/١ ،١٣٧٩:‬‬
‫ﻣﻔﻬﻮﻣﹰﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫ﺢ ﻓﻠﻢ ﻳ‪‬ﻐﻴ‪‬ﺮﻭﻩ ﻭﱂ ﻳ‪‬ﻨﻜﺮﻭﻩ‬
‫)‪ ....(٦‬ﻭﻋﻨﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﺎﻝ‪)) :‬ﻣﺎ ﻣﻦ ﻗﻮﻡ ﻋ‪‬ﻤﻞ ﻓﻴﻬﻢ ﻣﻨﻜﺮ‪ ‬ﻭﺳ‪ ‬ﻦ ﻓﻴﻬﻢ ﻗﺒﻴ ‪‬‬
‫ﻖ ﻋﻠﻰ ﺍﷲ ﺃﻥ ‪‬ﻳﻌ‪‬ﻤ‪‬ﻬﻢ ﺑﺎﻟﻌﻘﻮﺑﺔ ﲨﻴﻌﹰﺎ ﰒ ﻻ ﻳ‪‬ﺴﺘﺠﺎﺏ‪ ‬ﳍﻢ((‪) .‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻷﺧﻼﻕ‪ ،‬ﺑﺎﺏ‬
‫ﺇﻻ ﻭﺣ ‪‬‬
‫ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺇﱁ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٢٧١/٢ ،٨٤٤٤:‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫ﺴﺪ‪‬ﻱ ﺇ ﹼﻥ ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﺧﺮﺝ ﻣِﻦ ﻗﱪﻩ ﺍﺳﺘﻘﺒ‪‬ﻠﻪ ﺃﹶﺣﺴﻦ‪ ‬ﺷﻲ ٍﺀ ﺻﻮﺭ ﹰﺓ ﻭﺃﹶﻃ‪‬ﻴﺒ‪‬ﻪ ﺭِﳛﹰﺎ‪ ،‬ﻓﻴﻘﻮﻝ‪:‬‬
‫)‪ ....(٧‬ﻗﺎﻝ ﻗﺘﺎﺩﺓﹸ ﻭﺍﻟ ‪‬‬
‫ﻫﻞ ﺗ‪‬ﻌ ِﺮﻓﹸﻨِﻲ؟‪ ...........‬ﻓﻴﻘﻮﻝ ﺃﻧﺎ ﻋﻤﻠﹸﻚ ﺍﳋﹶﺒﻴﺚﹸ ﻃﺎﹶﻟﻤ‪‬ﺎ ‪‬ﺭﻛِﺒ‪‬ﺘﻨِﻲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺄﻧﺎ ﺍﻟﻴﻮ ‪‬ﻡ ﺃﹶﺭ ﹶﻛﺒ‪‬ﻚ‪ ،‬ﻓﺬﻟﻚ‬

‫‪155‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

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 ‫ﲣﺮﻳﺞ‬ ‫‪g‬‬
‫ﻗﻮﻟﹸﻪ ﴿ﻭﻫﻢ ﻳ‪‬ﺤ ِﻤﻠﹸﻮﻥ ﺃﹶﻭﺯﺍﺭ‪‬ﻫﻢ ﻋﻠﻰ ﻇﹸﻬﻮﺭِﻫﻢ‪ ﴾...‬ﺍﻵﻳﺔ‪) .‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺑﺎﺏ ﺍﻟﺒﻌﺚ ﻭﺍﳊﺸﺮ‪،‬‬
‫ﺍﳊﺪﻳﺚ‪ ،١٥٩/٧ ،٣٨٩٥٨ :‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫ﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪½ :‬ﺇﻧ‪‬ﺎ ﻻ ﻧ‪‬ﻜﺬﱢﺑ‪‬ﻚ ﻭﻟﻜﻦ ﻧ‪ ‬ﹶﻜﺬﱢﺏ‪‬‬
‫)‪ ....(٨‬ﻭﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃ ﹼﻥ ﺃﺑﺎ ‪‬ﺟﻬ‪ٍ ‬ﻞ ﻗﺎﻝ ﻟﻠﻨ ‪‬‬
‫ﺖ ﺑﻪ¼‪) .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٥/٤٦ ،٣٠٧٥:‬ﺩﺍﺭ‬
‫ﺍﻟﺬﻱ ﺟﺌ ‪‬‬
‫ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٩‬ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻴﻠ ﹶﺔ ﺍﳌِﻌ ‪‬ﺮﺍﺝ‪)) :‬ﻗﻄﺮﺕ ﰲ ﺣﻠﻘﻲ ﻗﻄﺮﺓ ‪‬ﻋﻠِﻤﺖ‪ ‬ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ ﺳﻴ‪‬ﻜﻮﻥ((‪) .‬ﺳﻨﻦ‬
‫ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﺳﻮﺭﺓ ﺹ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،١٦٠/٥ ،٣٢٤٦:‬ﻣﻔﻬﻮﻣﹰﺎ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٠‬ﻓﻘﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪½ :‬ﻣﺎ ﹶﺃﻧ‪‬ﺎ ﺑِﻄﺎ ِﺭﺩِ ﺍﳌﺆﻣﻨﲔ¼‪ ،‬ﻓﻘﺎﻟﻮﺍ‪½ :‬ﺍﺟ ‪‬ﻌﻞﹾ ﻟﻨﺎ ﻳﻮﻣﹰﺎ ﻭﳍﻢ ﻳﻮﻣﹰﺎ¼‪ ،‬ﻭﻃﹶﻠﺒﻮﺍ ﺑﺬﻟﻚ‬
‫ﺐ ﻓﻘﺎﻡ ﺍﻟ ﹸﻔﻘﹶﺮﺍﺀُ ‪ ........‬ﻭﹶﺃﺗ‪‬ﻰ ﺍﻟﻔﻘﺮﺍ َﺀ ﻓﻌ‪‬ﺎ‪‬ﻧﻘﹶﻬﻢ‪.‬‬
‫ﻛﺘﺎﺑﹰﺎ ﻓ ‪‬ﺪ ‪‬ﻋﺎ ﻋﻠﻴ‪‬ﺎ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ِﻟﻴ‪‬ﻜﺘ‪ ‬‬
‫)ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ‪ ،‬ﺑﺎﺏ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٢٤١٣:‬ﺻـ‪ ،١٣١٦‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ‪ ،‬ﻣﻔﻬﻮﻣﹰﺎ(‪.‬‬
‫)‪)) ....(١١‬ﺭﻭﻱ ﺃﻧﻪ ﺗﻌﺎﱃ ﳛﺎﺳﺐ ﺍﻟﻜﻞ ﰲ ﻣﻘﺪﺍﺭ ﺣﻠﺐ ﺷﺎﺓ((‪) .‬ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،١٥٨/١ ،١٢:‬ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ(‪.‬‬
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‫ﺼﻞﹶ ﺃﻭﻟﻴﺎﺀُ ﺍﷲ ‪‬ﻣﻊ‪ ‬ﺍﳊﹸﻮ ِﺭ ﺍﻟﻌِﲔ ﻭﻳ‪‬ﻘﺘ ِﺮ ﹶﻥ ﺃﻋﺪﺍﺀُ ﺍﷲ ‪‬ﻣﻊ‪‬‬
‫)‪)) ....(١٢‬ﺭﻭﻱ ﺃﻧﻪ ﰲ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻣِﻦ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻟِﻴ‪‬ﺘ ِ‬
‫ﺍﻟﺸﻴﺎﻃﲔ((‪) .‬ﺩﻟﻴﻞ ﺍﻟﻔﺎﳊﲔ‪ ،‬ﺑﺎﺏ ﰲ ﻓﻀﻞ ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٤٢٢/٢ ،٤٨٦:‬ﻣﻔﻬﻮﻣﹰﺎ(‪.‬‬
‫)‪ ....(١٣‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻗﺎﻝ ﺟﺎﺀ ﺃﻋﺮﺍﰊ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻘﺎﻝ ﻣﺎ ﺍﻟﺼﻮﺭ؟ ﻗﺎﻝ‪:‬‬
‫))ﻗﺮﻥ ﻳﻨﻔﺦ ﻓﻴﻪ((‪) .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ‪ ...‬ﺇﱁ‪ ،‬ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺷﺄﻥ ﺍﻟﺼﻮﺭ‪ ،‬ﺍﳊﺪﻳﺚ ‪،٢٤٣٨‬‬
‫‪ ،١٩٤/٤‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٤‬ﻭﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻛﻴﻒ ﺃﻧﺘﻢ ﻭﻗﺪ‬
‫ﺍﻟﺘﻘﻢ ﺻﺎﺣﺐ ﺍﻟﻘﺮﻥ ﺍﻟﻘﺮﻥ ﻭﺣﲎ ﺟﺒﻬﺘﻪ ﻭﺃﺻﻐﻰ ﲰﻌﻪ ﻳﻨﺘﻈﺮ ‪ ........‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻴﻒ ﻧﻔﻌﻞ ‪........‬‬
‫ﻗﺎﻝ‪)) :‬ﺗﻮﻛﻠﻨﺎ ﻋﻠﻰ ﺍﷲ((‪) .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ ،‬ﺍﳊﺪﻳﺚ‪،٣٢٥٤:‬‬
‫‪ ،١٦٤/٥‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٥‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ﳌﺎ ﻧﺰﻟﺖ ﴿ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ...‬ﺇﱁ﴾ ﺷﻖ‪ .........‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ))ﻟﻴﺲ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﺍﻟﺸﺮﻙ‪ ،‬ﺃﱂ ﺗﺴﻤﻌﻮﺍ ﻗﻮﻝ ﻟﻘﻤﺎﻥ ﻻﺑﻨﻪ ﴿ﻳﺎ ﺑﲏ﴾‪...‬ﺇﱁ‬
‫]ﻟﻘﻤﺎﻥ[((‪) .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻯ‪ ،‬ﻛﺘﺎﺏ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺑﺎﺏ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻘﺪ ﺇﱁ‪ ،‬ﺍﳊﺪﻳﺚ‪،٣٤٢٩:‬‬

‫‪156‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫ﲣﺮﻳﺞ‬ ‫‪g‬‬
‫‪ ،٤٥١/٢‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ(‪.‬‬
‫ﺖ‬
‫)‪ ....(١٦‬ﻓﻔﻲ ﺍﳊﺪﻳﺚ ))ﺳﺒﺤﺎﻧﻚ ﻣﺎ ﻋﺮﻓﻨﺎﻙ ﺣﻖ ﻣﻌﺮﻓﺘﻚ ﻳﺎ ﻣﻌﺮﻭﻑ ﻻ ﺃﹸﺣﺼﻲ ﺛﻨﺎﺀ ﻋﻠﻴﻚ ﺃﻧﺖ ﻛﻤﺎ ﺃﹶﺛﻨﻴ ‪‬‬
‫ﻋﻠﻰ ﻧﻔﺴﻚ((‪) .‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٥٢٠/٢ ،٢١٧٠:‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ( )ﺻﺤﻴﺢ ﻣﺴﻠﻢ‪ ،‬ﻛﺘﺎﺏ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ ﻣﺎ ﻳﻘﺎﻝ ﰲ ﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺴﺠﻮﺩ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٤٨٦:‬ﺻـ ‪ ،٢٥٢‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(١٧‬ﻭﺣﺪﻳﺚ ﺍﻟﺸﻴﺨﲔ ))ﺇﻧﻜﻢ ﺳﺘﺮﻭﻥ ﺭﺑﻜﻢ ﻛﻤﺎ ﺗﺮﻭﻥ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ((‪) .‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﳉﻨﺔ‪،‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺭﺅﻳﺔ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٤٤٩/٤ ،٢٥٦٣:‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫‪v…v…v…v…v…v‬‬
‫‪0‬‬

‫‪0‬‬

‫‪157‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬

‫ﺍﳉﺰﺀ ﺍﻟﺜﺎﻣﻦ‬
‫وﺣ َ ْ َﻧﺎ﴾ ﲨﻌﻨﺎ ﴿ َﻋﻠَﻴْ ِ ْﻢ ُﻞ َ ْءٍ ُ ُ ً‬
‫ﻗﺒﻼ﴾ ﺑﻀﻤﺘﲔ ﲨﻊ ﻗﺒﻴﻞ أي‬ ‫اﻟﻤﻠٓ ٰ ِ َ َ‬ ‫اﻧﻨﺎ َ ْ َ ۤ‬
‫?‬
‫اﻟﻤﻮ ٰ ﴾ ﻛﻤﺎ اﻗﱰﺣﻮا ﴿ َ َ‬ ‫ﻜﺔ َو َ َ‬ ‫ﻧﺰﻟﻨﺎ ِ َ ْ‬
‫?‬
‫ﻠﻤ ُ ُﻢ ْ َ ْ‬ ‫اﻟﻴ ِ ُﻢ ْ َ‬ ‫﴿َ َْ‬
‫وﻟﻮ َ َ‬
‫ﻟﻴﺆﻣﻨﻮا﴾ ﳌﺎ ﺳﺒﻖ ﰲ ﻋﻠﻢ اﷲ ﴿ ِ ۤ‬ ‫ﻓﻮﺟﺎ ﻓﻮﺟﺎ وﺑﻜﺴﺮ اﻟﻘﺎف وﻓﺘﺢ اﻟﺒﺎء أي ﻣﻌﺎﻳﻨﺔ)‪ (١‬ﻓﺸﻬﺪوا ﺑﺼﺪﻗﻚ ﴿ﻣﺎ َ ُْ‬
‫ﺎﻧﻮا ِ ُ ْ ِ ُ‬
‫?‬
‫اﻻ﴾‬
‫ﻋﺪوا﴾‬ ‫ﺟﻌﻠﻨﺎ ﻟ ِ ُﻞ ﻧ َ ِ ٍ ّ َ ُ‬
‫وﻛﺬٰ ﻟ ِ َ َ َ ْ َ‬ ‫ﺸﺎء اﷲُ﴾ إﳝﺎ‪‬ﻢ ﻓﻴﺆﻣﻨﻮن ﴿ َو ٰﻜِﻦ َ ْﻛ َ َ ُ ْﻢ َﻳﺠْ َ ُ ْ َ‬
‫ﻠﻮن ﴿‪ ﴾﴾۱۱۱‬ذﻟﻚ ﴿ َ َ‬ ‫ﻟﻜﻦ ﴿ َ ْ‬
‫ان َ ٓ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﻌﻀ ُ ْﻢ ِ ٰ‬‫واﻟﺠﻦ ُ ْﻳﻮ ِ ْ﴾ ﻳﻮﺳﻮس)‪ُ ْ َ ﴿ (٧‬‬ ‫ﺷﻴﻄ ْ َ ﴾ ﻣﺮدة ﴿ ْ ِ ْ ِ‬

‫?‬
‫ﻌﺾ ُز ْ ُ َف‬ ‫اﱃ َ ْ ٍ‬ ‫اﻻﻧﺲ َ ْ ِ‬ ‫ﻛﻤﺎ ﺟﻌﻠﻨﺎ ﻫﺆﻻء أﻋﺪاءك وﻳﺒﺪل ﻣﻨﻪ ﴿ َ ٰ ِ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﻓﻌﻠﻮہ ُ﴾ أي اﻹﳛﺎء اﳌﺬﻛﻮر ﴿ َ َ ْ‬

‫ﻓﺬر ُ ْﻢ﴾ دع‬ ‫ورا﴾ أي ﻟﻴﻐﺮوﻫﻢ ﴿ َ َ ْ‬
‫وﻟﻮ َ ٓ َ‬
‫ﺷﺎء َرﺑ َ َﻣﺎ َ َ ُ ْ‬ ‫اﻟﻘﻮل﴾ ﳑﻮﻫﻪ ﻣﻦ اﻟﺒﺎﻃﻞ ﴿ ُ ُ ْ ً‬ ‫َْ ْ ِ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬

‫وﻟﺘﺼ ﴾ ﻋﻄﻒ ﻋ‬ ‫ون ﴿‪ ﴾﴾۱۱۲‬ﻣﻦ اﻟﻜﻔﺮ وﻏﲑه ﳑﺎ زﻳﻦ ﳍﻢ ‪،‬وﻫﺬا ﻗﺒﻞ اﻷﻣﺮ ﺑﺎﻟﻘﺘﺎل ﴿ َ ِ َ ْ‬ ‫وﻣﺎ َ ْﻔ َ ُ ْ َ‬
‫?‬
‫اﻟﻜﻔﺎر ﴿ َ َ‬
‫)‪(١٠‬‬ ‫?‬

‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻌﺎﻳ‪‬ﻨ‪‬ﺔﹰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻗِﺒ‪‬ﻼﹰ﴾ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻫﻮ ﺍﳌﺼﺪﺭ ﻓﻬﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊـﺎﻝ ﺃﻱ ﻣ‪‬ﻌـﺎﻳِﻨِﲔ‪ ‬ﻣ‪‬ـﺸﺎﻓِﻬِﲔ ﻟﻜـﻞﹼ‬ ‫)‪(١‬‬
‫ﺷﻲﺀٍ‪ ،‬ﻭﺻﺎﺣﺐ‪ ‬ﺍﳊﺎﻝِ ﺍﳍﺎﺀُ ﰲ ﴿ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪) .﴾‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻜﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥﹼ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗﻪ‪ ،‬ﻭﺫﻟـﻚ ﻷﻥﹼ ﺍﳌـﺸﻴﺌﺔ ﻟﻴـﺴﺖ ﻣـﻦ‬ ‫)‪(٢‬‬
‫ﺟﻨﺲ ﺇﺭﺍﺩ‪‬ﻢ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺇﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺘ‪‬ﺼﻞ ﻭﺍﳌﻌﲎ ﻣﺎ ﻛﺎﻧﻮﺍ ﻟِﻴﺆﻣﻨﻮﺍ ﰲ ﺣﺎﻝ ﻣﻦ ﺍﻷﺣـﻮﺍﻝ ﺇﻻﹼ ﰲ ﺣـﺎﻝ ﻣـﺸﻴﺌﺔ ﺍﷲ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﳍﻢ ﺑﺎﻹﳝﺎﻥ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮ‪‬ﺍ ﻟِﻴ‪‬ﺆ‪‬ﻣِﻨ‪‬ﻮ‪‬ﺍ ﺇِ ﱠﻻ ﺃﹶﻥﹾ ‪‬ﻳﺸ‪‬ﺎﺀَ ﺍﷲُ﴾[ ﻓﻴﻪ ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻘﺪﺭﻳ‪‬ﺔ ﻭﻛﺬﺍ ﻗﻮﻟﹸﻪ ﴿ﻭ‪‬ﻟﹶﻮ‪ ‬ﺷ‪‬ﺎﺀَ ﺍﷲُ ﻣ‪‬ﺎ ﻓﹶﻌ‪‬ﻠﹸﻮ‪‬ﻩ﴾ ]ﺍﻹﻛﻠﻴﻞ[‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﳝﺎﻧ‪‬ﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﴿ﺷ‪‬ﺎﺀَ﴾ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﻣﺎ ﺫﻛﺮﻩ‪) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺁﻳﺔ‪ ،٢٥٥:‬ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﺟﻌﻠﻨﺎ ﻫٰﻮﻻﺀ ﺃﻋﺪﺍﺋﻚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻭﻛﺬﻟﻚ﴾ ﻣﻌﻄﻮﻑ ﻋﻠـﻰ ﻣﻌـﲎ ﻣـﺎ ﺗﻘـﺪ‪‬ﻡ ﻣـﻦ ﺍﻟﻜـﻼﻡ ﻷﻥﹼ ﻣـﺎ‬ ‫)‪(٥‬‬
‫ﺗ‪‬ﻘﺪ‪‬ﻡ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﺟﻌﻞ ﻟﻪ ﺃﻋﺪﺍﺀ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺗﺴﻠﻴﺔﹸ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻱ ﻛﻤﺎ ﺍﺑﺘﻠﻴﻨﺎﻙ ‪‬ﻮﻻﺀ ﺍﻟﻘﻮﻡ ﻓﻜﺬﻟﻚ ﺟﻌﻠﻨﺎ‬
‫ﻟﻜﻞ ﻧﱯ ﻗﺒﻠﻚ ﺃﻋﺪﺍﺀ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳ‪‬ﺒﺪ‪‬ﻝﹸ ﻣﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﻋﻨﺪﻩ ﻣﻦ ﺍﻷﻋﺎﺭﻳﺐ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﺷ‪‬ﻴٰﻄِﻴ‪‬ﻦ‪ ﴾‬ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣﻦ ﴿ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ﴾‪) ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟـﺬﻱ ﻣـﺎ‬ ‫)‪(٦‬‬
‫ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤـﺔِ ﺍﻟﻘـﺮﺁﻥ ﺑﺎﻟﻠﱡﻐـﺔِ ﺍﻷُﺭﺩِﻳ‪‬ـﺔِ ﺍﳌﹸـﺴ‪‬ﻤ‪‬ﻰ ﺑــ"ﻛـﱰ ﺍﻹﳝـﺎﻥ"(‪ ،‬ﻭﻗـﺎﻝ ﺑﻌـﻀ‪‬ﻬﻢ ﺇﻥ‬
‫﴿ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ﴾ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻭ﴿ﺷ‪‬ﻴٰﻄِﻴ‪‬ﻦ‪ ﴾‬ﻣﻔﻌﻮﻝ ﺃﹶﻭ‪‬ﻝﹲ ﻭ﴿ﻟِﻜﹸﻞﱢ ﻧ‪‬ﺒِﻲ‪ ﴾‬ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﺣﺎﻝ ﻣﻦ ﴿ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ﴾‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻮ‪‬ﺳ‪‬ﻮِﺱ‪ [‬ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻮﺣﻲ ﲟﻌﲎ ﺍﻟﻮﺳﻮﺍﺱ ﻓﻼ ﻳﺮﺩ ﺃﻥﹼ ﻧﺴﺒﺔ ﺍﻟﻮﺣﻲ ﺇﱃ ﺍﻟﺸﻴٰﻄﲔ ﻻ ﳚﻮﺯ ﺑﻞ ﻣ‪‬ﺤﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻤ‪‬ﻮ‪‬ﻫ‪‬ﻪ‪ ‬ﻣﻦ ﺍﻟﺒﺎﻃﻞ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥ ﺍﻟﺰﺧﺮﻑ ﻳﻄﻠﻖ ﻋﻠﻰ ﻛﻞ ﻣﺰﻳﻦ ﺣﻘ‪‬ـﺎ ﻛـﺎﻥ ﺃﻭ ﺑـﺎﻃﻼﹰ‪ .‬ﻓﻠـﺬﻟﻚ ﻗﻴ‪‬ـﺪ ﺑﻘﻮﻟـﻪ ½ﻣـﻦ‬ ‫)‪(٨‬‬
‫ﺍﻟﺒﺎﻃﻞ¼‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻟﻴﻐﺮﻭﻫﻢ [ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﻏﹸﺮ‪‬ﻭ‪‬ﺭ‪‬ﺍ﴾ ﻣﻔﻌﻮﻝ ﻷﺟ‪‬ﻠﻪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ ﻗﺒﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪158‬‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻟﻴﻘ َ ِ ُ ْﻓﻮا﴾ ﻳﻜﺘﺴﺒﻮا ﴿ َﻣﺎ ُ ْﻢ‬ ‫ﺑﺎﻻ ٰ ِ َ ة ِ َو ﻟ ِ َ ْ َ ْ‬
‫ﺿﻮہ ُ َو ِ َ ْ‬ ‫ﻳﻦ َﻻ ُ ْ ِ ُ ْ َ‬
‫ﻳﺆﻣﻨﻮن ِ ْ‬ ‫اﻟﻴ ِ﴾ أي اﻟﺰﺧﺮف ﴿ا َ ْﻓ ِٕ َـﺪ ُة﴾ ﻗﻠﻮب ﴿ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻏ ُُﺮْورا أي ﲤﻴﻞ ﴿ ِ َ ْ‬
‫)‪(١‬‬

‫ﻓﻮن ﴿‪ ﴾﴾۱۱۳‬ﻣﻦ اﻟﺬﻧﻮب ﻓﻴﻌﺎﻗﺒﻮا ﻋﻠﻴﻪ)‪ ،(٢‬وﻧﺰل)‪ (٣‬ﳌﺎ ﻃﻠﺒﻮا ﻣﻦ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ أن ﳚﻌﻞ ﺑﻴﻨﻪ وﺑﻴﻨﻬﻢ‬ ‫ﻣﻘ َ ِ ُ ْ َ‬
‫ْ‬
‫?‬
‫‪٢‬‬ ‫‪٢‬‬
‫ِﺘﺐ﴾ اﻟﻘﺮآن‬ ‫اﻧﺰل ِ َ ْ ُ ُ‬
‫اﻟﻴﻜﻢ ا ْﻜ ٰ َ‬ ‫ﺣﻜﻤﺎ﴾)‪ (٥‬ﻗﺎﺿﻴﺎ)‪ (٦‬ﺑﻴﲏ وﺑﻴﻨﻜﻢ ﴿و ُ َﻮ ِ‬
‫اﻟﺬي َ ْ َ َ‬ ‫اﺑﺘ ِ ْ﴾ أﻃﻠﺐ ﴿ َ َ ً‬
‫اﻓﻐ ْ َ اﷲ ِ َ ْ َ‬
‫ﺣﻜﻤﺎ‪ ،‬ﻗﻞ ﴿ َ َ َ‬
‫)‪(٤‬‬

‫ِﺘﺐ﴾ اﻟﺘﻮراة ﻛﻌﺒﺪ اﷲ ﺑﻦ ﺳﻼم وأﺻﺤﺎﺑﻪ ﴿ َ ْﻌﻠ ُ ْ َ‬

‫َﻤﻮن َاﻧ ٗ‬ ‫ﻳﻦ ﺗَ ْﻨٰ ُ ُﻢ ا ْﻜ ٰ َ‬ ‫ﻣﻔﺼﻼ﴾ ﻣﺒﻴﻨﺎ ﻓﻴﻪ اﳊﻖ ﻣﻦ اﻟﺒﺎﻃﻞ‪ِ َ ﴿ .‬‬
‫واﻟﺬ ْ َ‬ ‫﴿ َُ ً‬
‫)‪(٧‬‬

‫ﻳﻦ ﴿‪ ﴾﴾۱۱۴‬اﻟﺸﺎﻛﲔ ﻓﻴﻪ‪ ،‬واﳌﺮاد ﺑﺬﻟﻚ اﻟﺘﻘﺮﻳﺮ‬ ‫اﻟﻤﻤ َ ِ ْ َ‬ ‫ﻓﻼ َ ُ ْ َ‬

‫ﺗﻜﻮﻧﻦ ِ َ‬
‫?‬
‫ﻣﻦ ْ ُ ْ‬ ‫ﻣﻦ رﺑ َ ِ ْ َ‬
‫ﺑﺎﻟﺤﻖ َ َ‬ ‫ُﻣﻨْﺰ َ ٌل﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ ْ‬
‫)‪(٨‬‬ ‫?‬

‫ﻠﻤﺘ ِ ٖ ﴾)‪ (١٠‬ﺑﻨﻘﺾ أو‬ ‫ﻋﺪﻻ﴾ ﲤﻴﻴﺰ ﴿ َﻻ ُ َ َ‬

‫ﻣﺒﺪل ﻟ ِ َ ِ ٰ‬
‫)‪(٩‬‬
‫ﺻﺪﻗًﺎ و َ ْ ً‬ ‫ﻠﻤﺖ َرﺑ َ ﴾ ﺑﺎﻷﺣﻜﺎم واﳌﻮاﻋﻴﺪ ﴿ ِ ْ‬ ‫ﻟﻠﻜﻔﺎر أﻧﻪ ﺣﻖ ﴿ َ َ ْ‬
‫وﺗﻤﺖ َ ِ َ ُ‬
‫ﻴﻞ‬
‫ﻋﻦ َﺳ ِ ْ ِ‬ ‫اﻻرض﴾ أي اﻟﻜﻔﺎر ﴿ ُﻀ ْ َ‬
‫ِﻠﻮک َ ْ‬ ‫ﺗﻄﻊ َ ْﻛ َ َ َ ْ‬
‫ﻣﻦ ِ ْ َ ْ ِ‬ ‫ان ُ ِ ْ‬
‫اﻟﻌﻠﻴﻢ ﴿‪ ﴾﴾۱۱۵‬ﲟﺎ ﻳﻔﻌﻞ ﴿ َو ِ ْ‬
‫اﻟﺴﻤﻴﻊ﴾ ﳌﺎ ﻳﻘﺎل ﴿ ْ َ ِ ْ ُ‬
‫ﺧﻠﻒ ﴿ َو ُ َﻮ ِ ْ ُ‬

‫ﻗﻮﻟﻪ‪] :‬ﻋﻄﻒ ﻋﻠﻰ ﴿ﻏﹸﺮ‪‬ﻭ‪‬ﺭ‪‬ﺍ﴾[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﰲ ﻗﻮﻟـﻪ ﴿ﻟِﺘ‪‬ـﺼ‪‬ﻐٰﻰ﴾ ﻟﻠﺘﻌﻠﻴـﻞ ﻓﻬـﻲ ﻣﻜـﺴﻮﺭﺓ ﻭ½ﺃﹶ ﹾﻥ¼ ﻣﻘـﺪﺭﺓ ﺑﻌـﺪﻫﺎ‬ ‫)‪(١‬‬
‫ﺟﻮﺍﺯﺍ ﻭﻛﺬﺍ ﻳﻘﺎﻝ ﰲ ﺑﻘﻴﺔ ﺍﻟﻌﻠﻞ ﻭﻫﻲ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﻟِﻴ‪‬ﺮ‪‬ﺿ‪‬ﻮ‪‬ﻩ ﻭ‪‬ﻟِﻴ‪‬ﻘﹾﺘ‪‬ﺮِﻓﹸﻮ‪‬ﺍ﴾‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﻌﺎﻗﹶﺒ‪‬ﻮﺍ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ‪½ ‬ﻭ‪‬ﻟِﻴ‪‬ﻘﹾﺘ‪‬ﺮِﻓﹸﻮ‪‬ﺍ ﻋِﻘﺎﺏ‪ ‬ﻣﺎ ﻫﻢ ﻣﻘﺘﺮﻓﻮﻥ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧ‪‬ﺰ‪‬ﻝﹶ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗﻪ ﺍﻟﻜﺮﳝﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹸﻞ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺭﺩ ﻋﻠﻰ ﻟﺴﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓـﻼ ﻳـﺮﺩ ﺃﻧـﻪ ﻣـﺎ ﻣﻌـﲎ ﻗﻮﻟـﻪ‬ ‫)‪(٤‬‬
‫﴿ﺃﹶﻓﹶﻐ‪‬ﻴ‪‬ﺮ‪ ‬ﺍﷲِ ﺍﺑ‪‬ﺘ‪‬ﻐِﻲ‪ ﴾‬ﻷﻥ ﺍﺑﺘﻐﺎﺀ ﺍﳊﹶﻜﹶﻢِ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻣ‪‬ﺤﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻓﹶﻐ‪‬ﻴ‪‬ﺮ‪ ‬ﺍﷲِ ﺍﺑ‪‬ﺘ‪‬ﻐِﻲ‪ ‬ﺣ‪‬ﻜﹶﻤ‪‬ﺎ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﺍﳋﻮﺍﺭﺝ ﰲ ﺇﻧﻜﺎﺭﻫﻢ ﻋﻠﻰ ﺍﻟﺘﺤﻜﻴﻢ ﻭﻫﻮ ﻣﺮﺩﻭﺩ ﻓﺈﻥ ﺍﻟﺘﺤﻜﻴﻢ ﺍﳌﻨﻜﹶـﺮ ﺃﻥ ﻳﺮﻳـﺪ‬ ‫)‪(٥‬‬
‫ﺣ‪‬ﻜﹶﻤﺎﹰ ﻏﲑ‪ ‬ﻣﺎ ﺣ‪‬ﻜﹶﻢ‪ ‬ﺍﷲُ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﺿﻴﺎﹰً[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﹶﻜﹶﻢِ ﻫﻨﺎ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻌﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻣﺆﻣﻨﻮ ﺃﻫﻞِ ﺍﻟﻜﺘﺎﺏ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﻭﺻﻒ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‬ ‫)‪(٧‬‬
‫ﻛﻠﱢﻬﻢ ﺑﺎﻟﻌﻠﻢ ﻻ ﻳﺼﺢ‪ ‬ﻷﻥﹼ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻻ ﻋِﻠﻢ‪ ‬ﳍﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﳌﺮﺍﺩ ﺑﺬﻟﻚ ﺍﻟﺘﻘﺮﻳﺮ‪...‬ﺇﱁ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﻟﺸﻚ‪ ‬ﻣﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻓﻜﻴـﻒ ﻳﻨـﻬﻰ‬ ‫)‪(٨‬‬
‫ﻋﻤﺎ ﻳﺴﺘﺤﻴﻞ ﻭﺻﻔﹸﻪ ﺑﻪ؟ ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﻬﻲ ﺍﻟﺘﻘﺮﻳﺮ ﻟﻠﻜﻔﹼﺎﺭ ﺇﱁ‪ ،‬ﻭﺃﺟﻴﺐ ﺃﻳﻀﺎ ﺑﺄﻧﻪ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻌـﺮﻳﺾ ﻟﻠﻜﻔـﺎﺭ ﺑـﺄ‪‬ﻢ‬
‫ﻫﻢ ﺍﳌﻤﺘﺮﻭﻥ ﻓﺎﳋﻄﺎﺏ ﻟﻪ ﻭﺍﳌﺮﺍﺩ ﻏﲑ‪‬ﻩ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﲤﻴﻴﺰ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﺻِﺪ‪‬ﻗﺎﹰ ﻭ‪‬ﻋ‪‬ﺪ‪‬ﻻﹰ﴾ ﲤﻴﻴﺰ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﳘﺎ ﻣﺼﺪﺭﺍﻥ ﻭﺍﻗﻌﺎﻥ ﻣﻮﻗِﻊ‪ ‬ﺍﳊﺎﻝِ‬ ‫)‪(٩‬‬
‫ﺕ ﺻﺎﺩﻗﺎﺕٍ ﻭﻋﺎﺩﻻﺕٍ ﺃﻭ ﻣﻔﻌﻮﻻﻥ ﻟﻪ ﺃﻱ ﺗ‪‬ﻤ‪‬ﺖ ﻷﺟ‪‬ﻞ ﺍﻟﺼﺪﻕِ ﻭﺍﻟﻌﺪﻝِ ﺍﻟﻮﺍﻗﻌ‪‬ﲔ ﻓﻴﻬﺎ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺃﻱ ﲤﹼﺖ ﻛﻠﻤﺎ ‪‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻻﹶ ﻣ‪‬ﺒ‪ ‬ﺪﻝﹶ ﻟِﻜﹶﻠِﻤٰﺘِﻪ﴾[ ﻳﺴﺘﺪﻝﹼ ﺑﻪ ﳌﻦ ﻗﺎﻝ ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ ﱂ ﻳﺒﺪ‪‬ﻟﻮﺍ ﻟﻔـﻆ ﺍﻟﺘـﻮﺭﺍﺓ ﻭﺍﻹﳒﻴـﻞ ﻭﺇﳕـﺎ ﺑـﺪ‪‬ﻟﻮﺍ ﺍﳌﻌـﲎ‬
‫ﻷﻥﹼ ﻛﻠﻤﺎﺕِ ﺍﷲ ﻻ ﺗﺒﺪﻝﹼ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬

‫‪159‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﺒﻌﻮن ِاﻻ اﻟﻈﻦ﴾ ﰲ ﳎﺎدﻟﺘﻬﻢ ﻟﻚ ﰲ أﻣﺮ اﳌﻴﺘﺔ)‪ (٢‬إذ ﻗﺎﻟﻮا)‪ (٣‬ﻣﺎ ﻗﺘﻞ اﷲ أﺣﻖ أن ﺗﺄﻛﻠﻮه ﳑﺎ‬ ‫اﷲ ِ﴾ دﻳﻨﻪ ﴿ ِ ْ‬
‫ان﴾ ﻣﺎ ﴿ﻳ ِ ُ ْ َ‬
‫)‪(١‬‬

‫?‬
‫ﻋﻦ َﺳ ِ ْﻴﻠ ِ ٖ‬ ‫ﻣﻦ ﻀِﻞ َ ْ‬ ‫ﺻﻮن ﴿‪ ﴾﴾۱۱۶‬ﻳﻜﺬﺑﻮن ﰲ ذﻟﻚ ﴿ ِان َرﺑ َ ُ َﻮ َاﻋْﻠ َُﻢ﴾ أي ﻋﺎﻟﻢ ﴿ َ ْ‬ ‫وان﴾ ﻣﺎ ﴿ ُ ْﻢ ِاﻻ ﻳ َ ْ ُ ُ ْ َ‬ ‫ﻗﺘﻠﺘﻢ ﴿ َ ِ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ان ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ِﺑﺎ ٰ ٰﻳﺘ ِ ٖ‬ ‫اﺳﻢ اﷲ ِ َﻋﻠ َْﻴ ِ﴾ أي ذﺑﺢ ﻋ اﲰﻪ ﴿ ِ ْ‬ ‫ﻳﻦ﴿‪ ﴾﴾۱۱۷‬ﻓﻴﺠﺎزي ﻛﻼ ﻣﻨﻬﻢ ﴿ َﻓ ُ ُ ْ‬
‫ﻠﻮا ِﻣﻤﺎ ذ ُ ِ َ ْ ُ‬ ‫َو ُ َﻮ َاﻋْﻠ َُﻢ ِ ْ‬
‫ﺑﺎﻟﻤُ ْ َﺘﺪِ ْ َ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬

‫ﻗﺪ ﻓُﺼَﻞ﴾ ﺑﺎﻟﺒﻨﺎء ﻟﻠﻤﻔﻌﻮل‬ ‫اﺳﻢ اﷲ ِ َﻋﻠ َْﻴ ِ﴾ ﻣﻦ اﻟﺬﺑﺎﺋﺢ ﴿ َو َ ْ‬ ‫َﻜﻢ اَ﴾ ن ﴿ﻻ َﺗﺎْ ُ ُ ْ‬
‫ﻠﻮا ِﻣﻤﺎ ذ ُ ِ َ ْ ُ‬ ‫وﻣﺎ ُ ْ‬ ‫ﻣﺆﻣﻨ ِ ْ َ ﴿‪َ َ ﴿ ﴾﴾۱۱۸‬‬ ‫ُْ ِ‬
‫رﺗﻢ ِ َاﻟﻴْ ِ﴾ ﻣﻨﻪ ﻓﻬﻮ أﻳﻀﺎ ﺣﻼل‬ ‫َﻴﻜﻢ﴾ ﰲ آﻳﺔ ﴿ ُ َﻣْﺖ َﻋ َﻠْﻴﻜ ُُﻢ ْاﻟَﻤ َْﺘُﺔ﴾ ﴿ ِاﻻ َﻣﺎ ْ‬
‫اﺿ ُ ِ ْ ُ ْ‬ ‫َﻜﻢ ﻣﺎ ُ َم ﻋَﻠ ْ ُ ْ‬
‫وﻟﻠﻔﺎﻋﻞ ﰲ اﻟﻔﻌﻠﲔ ﴿ ُ ْ‬
‫)‪(٩‬‬

‫<‬

‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﻗﺪﺭ ﺍﳌﻔﺴﺮ ½ﻣﺎ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺇِﻥﹾ﴾ ﻧﺎﻓﻴﺔ ﲟﻌﲎ ½ﻣﺎ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺃﻣﺮ ﺍﳌﹶﻴﺘﺔ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻈﻦ ﺍﻟﻈﻦ‪ ‬ﺍﳌﺨﺼﻮﺹ‪ ‬ﻷﻥﹼ ﺍﺗﺒﺎﻉ ﺍﻟﻈﻦ‪ ‬ﻣﻄﻠﻘﺎﹰ ﻟﻴﺲ ﲟﺬﻣﻮﻡ ﻛﻤﺎ ﰲ ﺍﻟﻌﻤﻞ‬ ‫)‪(٢‬‬
‫ﺑﺎﻟﻈﻦ‪ ‬ﰲ ﺍﻟﺘﺤﺮ‪‬ﻱ ﻭﺍﻻﺟﺘﻬﺎﺩِ ﻭﳓﻮِﻩ ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺫ ﻗﺎﻟﻮﺍ‪...‬ﺇﱁ[ ﺇﺷﺎﺭﺓ ﻟﺴﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳـﺔ ﻭﻣـﺎ ﺑﻌـﺪ‪‬ﻫﺎ ﻭﺫﻟـﻚ ﺃﻥﹼ ﺍﳌـﺸﺮﻛﲔ ﻗـﺎﻟﻮﺍ ﻟﻠـﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ‬ ‫)‪(٣‬‬
‫ﺃﹶﺧﺒِﺮ‪‬ﻧﺎ ﻋﻦ ﺍﻟﺸﺎﺓِ ﺇﺫﺍ ﻣﺎﺗ‪‬ﺖ‪ ،‬ﻣ‪‬ﻦ ﻗﹶﺘ‪‬ﻠﹶﻬﺎ؟ ﻓﻘﺎﻝ ½ﺍﷲُ ﻗﹶﺘ‪‬ﻠﹶﻬﺎ¼‪ ،‬ﻗﺎﻟﻮﺍ ﺃﻧـﺖ ﺗـﺰﻋﻢ ﺃﻥ ﻣـﺎ ﻗﺘﻠـﺖ‪ ‬ﺃﻧـﺖ ﻭﺃﺻـﺤﺎﺑ‪‬ﻚ ﺣـﻼﻝﹲ ﻭﻣـﺎ ﻗﹶﺘﻠـﻬﺎ‬
‫ﺍﻟﻜﻠﺐ‪ ‬ﻭﺍﻟﺼﻘﺮ‪ ‬ﺣﻼﻝ ﻭﻣﺎ ﻗﺘﻠﻪ ﺍﷲُ ﺣﺮﺍﻡ‪ ،‬ﻓﻜﻴﻒ ﺗﺪ‪‬ﻋﻮﻥ ﺃﻧﻜﻢ ﺗﻌﺒﺪﻭﻥ ﺍﷲَ‪ ،‬ﻭﻣﺎ ﺗـﺄﻛﻠﻮﻥ ﻣـﺎ ﻗﹶﺘﻠﹶـﻪ ﺭﺑ‪‬ﻜـﻢ؟ ﻓﻤـﺎ ﻗﺘﻠـﻪ ﺍﷲُ ﺃﺣـﻖ‪‬‬
‫ﺃﻥ ﺗﺄﻛﻠﻮﻩ ﳑﺎ ﻗﺘﻠﺘﻢ ﺃﻧﺘﻢ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺇِﻥﹾ﴾ ﻧﺎﻓﻴﺔ ﻻ ﺷﺮﻃﻴﺔ ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺩﺧﻮﻟﹸﻬﺎ ﻋﻠﻰ ﺍﻻﺳﻢ ﻷ‪‬ﺎ ﳐﺘﺼ‪‬ﺔ ﺑﺎﻟﻔﻌﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﻜﺬﺑﻮﻥ[ ﻓﺴﺮ ﺍﳋﺮﺹ ﺑﺎﻟﻜﹶﺬِﺏِ ﻷﻥﹼ ﰲ ﺍﳋﺮﺹ ﺗﺘﺒ‪‬ﻊ‪ ‬ﺍﻟﻈﻨﻮﻥِ ﺍﻟﻜﺎﺫﺑﺔ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻋﺎﻟِﻢ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺃﹶﻓﻌﻞﹶ ﺍﻟﺘﻔﻀﻴﻞِ ﺑ‪‬ﻌﺾ‪ ‬ﻣﺎ ﻳ‪‬ﻀﺎﻑ ﺇﻟﻴﻪ ﻓﻠﹶﺰِﻡ ﻫﻨﺎ ﻣ‪‬ﺤﺎﻝ ﻭﻫﻮ ﺃﻥﹼ ﺍﷲ ﺑ‪‬ﻌﺾ‪ ‬ﺍﻟـﻀﺎﻟﹼﲔ ﺗﻌـﺎﱃ‬ ‫)‪(٦‬‬
‫ﺍﷲُ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮﺍ ﻛﺒﲑﺍ‪ .‬ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻣﺆﻭ‪‬ﻝ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺃﹸﺟﻴﺐ‪ ‬ﺃﻳﻀﺎ ﺑﺄﻥ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ﴿ﻣ‪‬ـﻦ‪ ‬ﻳ‪‬ـﻀِﻞﱡ﴾ ﻣﻔﻌـﻮﻝ‬
‫ﶈﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ½ﻳ‪‬ﻌﻠﹶﻢ‪ ‬ﻣ‪‬ﻦ ﻳ‪‬ﻀِ ﱡﻞ¼ ﺃﻭ ﻣﻨـﺼﻮﺏ ﺑـﱰﻉ ﺍﳋـﺎﻓﺾ ﻭﺍﻟﺘﻘـﺪﻳﺮ ½ﺑِﻤ‪‬ـﻦ ﻳ‪‬ـﻀِ ﱡﻞ¼ ﻳـﺪﻝ ﻋﻠﻴـﻪ ﻗﻮﻟﹸـﻪ ﺑﻌـﺪ‪﴿ ‬ﻭ‪‬ﻫ‪‬ـﻮ‪ ‬ﺃﹶﻋ‪‬ﻠﹶـﻢ‪‬‬
‫ﺑِﺎﻟﹾﻤ‪‬ﻬ‪‬ﺘ‪‬ﺪِﻳ‪‬ﻦ‪) .﴾‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻼ ﻣﻨﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﻠﻢ ﻋﺒﺎﺭﺓﹲ ﻋﻦ ﺍﳌﹸﺠﺎﺯﺍﺓ‪) .‬ﺍﻟﺸﻬﺎﺏ ﰲ ﺍﻷﻧﻌﺎﻡ ﲢﺖ ﺁﻳﺔ‪ ،١١٥:‬ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﺠﺎﺯِﻱ ﻛﹸ ‪‬‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺫﹸﺑﺢ ﻋﻠﻰ ﺍﲰﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـﺬﻛﺮ ﺍﺳـﻢ ﺍﷲ ﻋﻠﻴـﻪ ﺍﻟـﺬﻛﺮ‪ ‬ﻋﻨـﺪ ﺍﻟـﺬﱠﺑﺢ ﻻ ﻣﻄﻠﻘـﺎ ﻓـﻼ ﺑـﺄﺱ ﲟـﺎ ﻳﻘـﻮﻝ‬ ‫)‪(٨‬‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﻣِﻦ ﺃﻥﹼ ½ﻫﺬﻩ ﺍﻟﺸﺎﺓ ﻟﻠﻐﻮﺙ ﺍﻷﻋﻈﻢ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ ﺭﲪﻪ ﺍﷲ ﻭﻟﻔﻼﻥ ﻭﻟﻔـﻼﻥ¼ ﻷ‪‬ـﻢ ﻻ ﻳﻘﻮﻟـﻮﻥ ﻫـﺬﺍ‬
‫ﻋﻨﺪ ﺍﻟﺬﺑﺢ ﻭﺇﳕﺎ ﻳﻘﻮﻟﻮﻧﻪ ﺣﻴﻨﻤﺎ ﻳﻨﺬﺭﻭﻥ ﻟﻸﻭﻟﻴﺎﺀ ﻭﻳﻘﺼﺪﻭﻥ ﺑﻪ ﺇﻳﺼﺎﻝﹶ ﺍﻟﺜﻮﺍﺏ ﻷﺭﻭﺍﺣﻬﻢ‪ .‬ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﳌﻼ ﺟﻴﻮﻥ‪½ :‬ﻭﻣـﻦ ﻫﺎﻫﻨـﺎ‬
‫ﻋ‪‬ﻠﻢ ﺃﻥﹼ ﺍﻟﺒﻘﺮﺓﹶ ﺍﳌﻨﺬﻭﺭﺓﹶ ﻟﻸﻭﻟﻴﺎﺀ ﻛﻤﺎ ﻫﻮ ﺍﻟﺮﺳﻢ ﰲ ﺯﻣﺎﻧﻨﺎ ﺣﻼﻝ ﻃﻴ‪‬ﺐ؛ ﻷﻧﻪ ﱂ ﻳـﺬﻛﺮ ﺍﺳـﻢ ﻏـﲑ ﺍﷲ ﻋﻠﻴﻬـﺎ ﻭﻗـﺖ ﺍﻟـﺬﺑﺢ ﻭﺇﻥ‬
‫ﻛﺎﻧﻮﺍ ﻳﻨﺬﺭﻭ‪‬ﺎ ﻟﻪ )ﺃﻱ ﻟﻐﲑ ﺍﷲ(¼‪) .‬ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ ﰲ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺁﻳﺔ‪] (١٧٣:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ ﻭﻟﻠﻔﺎﻋﻞ[ ﺃﻱ ﻓﻬ‪‬ﻤﺎ ﻗﺮﺍﺀﺗﺎﻥ ﺳﺒﻌﻴﺘﺎﻥ ﻭﺑﻘﻲ ﺛﺎﻟﺜﺔ ﻭﻫﻲ ﺑﻨﺎﺀ ﺍﻷﻭ‪‬ﻝ ﻟﻠﻔﺎﻋﻞ ﻭﺍﻟﺜﺎﱐ ﻟﻠﻤﻔﻌـﻮﻝ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ½ﰲ‬ ‫)‪(٩‬‬
‫ﺍﻟﻔﻌﻠﹶﲔ¼ ﺃﻱ ½ﻓﺼ‪‬ﻞ¼ ﻭ½ﺣﺮ‪‬ﻡ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻟﻜﻢ)‪ ، (١‬اﳌﻌﲎ ﻻ ﻣﺎﻧﻊ ﻟﻜﻢ )‪(٢‬ﻣﻦ أﻛﻞ ﻣﺎ ذﻛﺮ وﻗﺪ ﺑﲔ ﻟﻜﻢ اﳌﺤﺮم أﻛﻠﻪ وﻫﺬا ﻟﻴﺲ ﻣﻨﻪ ﴿ َ ِ‬
‫وان َﻛﺜ ِ ْ ًا َﻟﻴﻀ ْ َ‬
‫ِﻠﻮن﴾ ﺑﻔﺘﺢ‬
‫اﻟﻴﺎء وﺿﻤﻬﺎ ﴿ ِ َﺑﺎ ْ َ ٓﻮا‪ْ ِ ِ Ò‬ﻢ﴾ ﲟﺎ ‪‬ﻮاه أﻧﻔﺴﻬﻢ)‪ (٣‬ﻣﻦ ﲢﻠﻴﻞ اﳌﻴﺘﺔ وﻏﲑﻫﺎ ﴿ ِ َﻐ ْ ِ ﻋ ْ ٍِﻠﻢ﴾ ﻳﻌﺘﻤﺪوﻧﻪ ﰲ ذﻟﻚ ﴿ ِان َرﺑ َ ُ َﻮ َاﻋْﻠ َُﻢ‬
‫وﺑﺎﻃﻨ ٗ﴾)‪ (٤‬ﻋﻼﻧﻴﺘﻪ وﺳﺮه‪ ،‬و½اﻹﺛﻢ ¼‬ ‫وذروا﴾ اﺗﺮﻛﻮا ﴿ َﻇﺎ ِﺮَ ْ ِ ْ ِ‬
‫اﻻﺛﻢ َ َ ِ َ‬ ‫ﻳﻦ ﴿‪ ﴾﴾۱۱۹‬اﳌﺘﺠﺎوزﻳﻦ اﳊﻼل إﱃ اﳊﺮام ﴿ َ َ ُ ْ‬ ‫َُِْْ‬
‫ﺑﺎﻟﻤﻌﺘﺪِ ْ َ‬
‫ﻓﻮن ﴿‪ ﴾﴾۱۲۰‬ﻳﻜﺘﺴﺒﻮن ﴿ َ َ‬
‫وﻻ‬ ‫ﺎﻧﻮا َ ْﻘ َ ِ ُ ْ َ‬
‫ﺳﻴﺠﺰون﴾ ﰲ اﻵﺧﺮة ﴿ ِ َﺑﻤﺎ َ ُ ْ‬ ‫ﻳﻜﺴﺒﻮن ْ ِ ْ َ‬
‫اﻻﺛﻢ َ ُ ْ َ ْ َ‬ ‫ﻳﻦ َ ْ ِ ُ ْ َ‬ ‫ﻗﻴﻞ اﻟﺰﻧﺎ وﻗﻴﻞ ﻛﻞ ﻣﻌﺼﻴﺔ ﴿ ِان ِ‬
‫اﻟﺬ ْ َ‬
‫اﺳﻢ اﷲ ِ ﻋَﻠ َْﻴ ِ﴾ ﺑﺄن ﻣﺎت أو ذﺑﺢ ﻋ اﺳﻢ ﻏﲑه وإﻻ ﻓﻤﺎ ذﲝﻪ اﳌﺴﻠﻢ)‪ (٥‬وﻟﻢ ﻳﺴﻢ ﻓﻴﻪ ﻋﻤﺪا أو ﻧﺴﻴﺎﻧﺎ‬ ‫َﺗﺎْ ُ ُ ْ‬
‫ﻠﻮا ِﻣﻤﺎ َ ْﻟﻢ ُ ْﻳﺬ َ ِ ْ ُ‬
‫?‬
‫ﻟﻔﺴﻖ﴾ ﺧﺮوج ﻋﻤﺎ ﳛﻞ ﴿ َو ِان ٰ ِ‬
‫اﻟﺸﻴﻄ ْ َ‬ ‫ﻓﻬﻮ ﺣﻼل ﻗﺎﻟﻪ اﺑﻦ ﻋﺒﺎس وﻋﻠﻴﻪ اﻟﺸﺎﻓﻌﻲ ﴿ َو ِاﻧ ٗ ﴾ أي اﻷﻛﻞ ﻣﻨﻪ ﴿ َ ِ ْ ٌ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬

‫اﻧﻜﻢ َﻟﻤُ ْ ِ ُ ْ َ‬
‫ﻛﻮن‬ ‫اﻃﻌﺘﻤﻮ ُ ْﻢ﴾ ﻓﻴﻪ ﴿ ِ ُ ْ‬ ‫ﻟﻴﻮﺣﻮن﴾ ﻳﻮﺳﻮﺳﻮن ﴿ا ِ َ ْاوﻟ ِ ٓﻴٰ ِ ِ ْﻢ﴾ اﻟﻜﻔﺎر ﴿ ِ ُ َ ِ ُ ْ ُ ْ‬
‫ﻟﻴﺠﺎدﻟﻮﻛﻢ﴾ ﰲ ﲢﻠﻴﻞ اﳌﻴﺘﺔ ﴿ َو ِ ْ‬
‫ان َ َ ْ ُ ُ ْ‬ ‫َ ُْ ُْ َ‬
‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻓﻬﻮ ﺃﻳﻀﺎ ﺣﻼﻝ ﻟﻜﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥﹼ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺘ‪‬ـﺼﻞ ﻣـﻦ ﻃﺮﻳـﻖ ﺍﳌﻌـﲎ ﻷﻧـﻪ ﻭ‪‬ﺑ‪‬ﺨﻬـﻢ‬ ‫)‪(١‬‬
‫ﺑﺘﺮﻙ ﺍﻷﻛﻞ ﳑﺎ ﺳ‪‬ﻤ‪‬ﻲ ﻋﻠﻴﻪ ﻭﺫﻟﻚ ﻳﺘﻀﻤ‪‬ﻦ ﺇﺑﺎﺣﺔﹶ ﺍﻷﻛﻞِ ﻣﻄﻠﻘﺎ ﻭﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔـﺴﺮﻳﻦ ﺇﻥ ﺍﻻﺳـﺘﺜﻨﺎﺀ ﻣﻨﻘﻄـﻊ ﻷﻥ ﻣـﺎ ﺍﺿـﻄﹸﺮ‪‬‬
‫ﺇﻟﻴﻪ ﺣﻼﻝ ﻓﻼ ﻳ‪‬ﺪﺧﻞ ﲢﺖ‪﴿ ‬ﻣ‪‬ﺎ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﻋ‪‬ﻠﻴ‪‬ﻜﹸﻢ‪) .﴾‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻌﲎ ﻻ ﻣﺎﻧﻊ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻯ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﲟﺎ ﺗ‪‬ﻬﻮﺍﻩ ﺃﻧﻔﺴ‪‬ﻬﻢ[ ﻓﺴﺮ ﺑﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺫﹶﺭ‪‬ﻭ‪‬ﺍ ﻇﹶﺎﻫِﺮ‪ ‬ﺍﻹِﺛﹾﻢِ ﻭ‪‬ﺑ‪‬ﺎﻃِﻨ‪‬ﻪ﴾[ ﻋﺎﻡ‪ ‬ﰲ ﻛﻞﹼ ﻣ‪‬ﺤﺮ‪‬ﻡ ﻗﺎﻝ ﻗﺘﺎﺩﻩ‪ :‬ﺃﻱ ﻗﻠﻴﻠﹶﻪ ﻭﻛﺜﲑ‪‬ﻩ ﻭﺻﻐﲑ‪‬ﻩ ﻭﻛﺒﲑ‪‬ﻩ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺇﻻﹼ ﻓﻤﺎ ﺫﲝﻪ ﺍﳌﺴﻠﻢ‪ [‬ﺃﻱ ﻭﺇﻥ ﱂ ﻧﺴﻠﻚ ﻫﺬﺍ ﺍﻟﺘﺨﺼﻴﺺ ﺑﻞ ﺃﹶﺑﻘﹶﻴﻨﺎ ﻫﺬﺍ ﺍﻟﻌﺎﻡ‪ ‬ﻋﻠﻰ ﻇـﺎﻫﺮﻩ ﻓـﻼ ﻳ‪‬ـﺼﺢ‪ ‬ﻷﻥﹼ ﻣـﺎ ﺫﲝـﻪ‬ ‫)‪(٥‬‬
‫ﻟﻴﻮﺣـﻮن ا ِـ َ ْ ِ‬
‫اوﻟﻴـ ِ ِ ْﻢ‬ ‫اﻟـﺸﻴﻄ ْ َ َ ُ ْ ُ ْ َ‬
‫وان ٰ ِ‬‫ﻟﻔـﺴﻖ َ ِ‬ ‫ﺍﳌﺴﻠﻢ‪ ...‬ﺇﱁ‪ ،‬ﻭﺍﻟﺪ‪‬ﻟﻴﻞ ﻋﻠـﻰ ﻫـﺬﺍ ﺍﻟﺘﺨـﺼﻴﺺ ﻣـﺎ ﰲ ﺑﻘﻴ‪‬ـﺔ ﺍﻵﻳـﺔ ﻭﻫـﻮ ﻗﻮﻟـﻪ ﴿ َ ِ‬
‫واﻧـ ٗ َ ِ ْ ٌ‬
‫اﻃﻌﺘﻤـﻮ ُ ْﻢ‪ ﴾...‬ﺇﱁ‪ ،‬ﻓﺎﻟﻔﺴﻖ‪ ‬ﰲ ﺫﻛﺮ ﺍﺳﻢ ﻏﲑ ﺍﷲ ﰲ ﺍﻟﺬﺑﺢ ﻛﻤﺎ ﻗﺎﻝ ﰲ ﺁﺧﺮ ﺍﻟﺴ‪‬ﻮﺭﺓ ﴿ﻗﹸﻞﹾ ﻵ ﺃﹶﺟِﺪ‪ ‬ﻓِﻴ‪‬ﻤ‪‬ﺂ ﺃﹸﻭ‪‬ﺣِﻲ‪‬‬ ‫وان َ َ ْ ُ ُ ْ‬ ‫ُِ َ ُِ ْ ُ ْ‬
‫ﻟﻴﺠﺎدﻟﻮﻛﻢ َ ِ ْ‬
‫ﺤﺮ‪‬ﻣ‪‬ﺎ﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿ﺃﹶﻭ‪ ‬ﻓِﺴ‪‬ﻘﹰﺎ ﺃﹸﻫِ ﱠَﻞ ﻟِﻐ‪‬ﲑِ ﺍﷲِ ﺑِﻪ﴾ ﻓﺼﺎﺭ ﻫﺬﺍ ﺍﻟﻔﺴﻖ ﺍﻟﺬﻱ ﺃﹸﻫﻞﹼ ﻟﻐﲑ ﺍﷲ ﺑﻪ ﻣﻔـﺴ‪‬ﺮﺍﹰ ﻟﻘﻮﻟـﻪ ﴿ﻭﺇﻧـﻪ ﻟﹶﻔِـﺴ‪‬ﻖ‪ ﴾‬ﻭﺇﺫﺍ ﻛـﺎﻥ‬
‫ﺇِﻟﹶﻰ‪ ‬ﻣ‪ ‬‬
‫ﻛﺬﻟﻚ ﻛﺎﻥ ﻗﻮﻟﹸﻪ ﴿ﻭﻻ ﺗ‪‬ﺄ ﹸﻛﻠﹸﻮﺍ ﳑ‪‬ﺎ ﻟﹶﻢ ﻳ‪‬ﺬﻛﹶﺮِ ﺍﺳﻢ‪ ‬ﺍﷲِ ﻋﻠﻴﻪ﴾ ﳐﺼﻮﺻﺎﹰ ﲟﺎ ﺃﹸﻫﻞﱠ ﻟِﻐﲑِ ﺍﷲِ ﺑﻪ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﳌﹶﻴﺘﺔﹸ ﻓﺤﻜﻤ‪‬ﻬﺎ ﻣﻌﻠـﻮﻡ ﻣـﻦ ﻣﻮﺍﺿِـﻊ‪‬‬
‫ﺁ ‪‬ﺧﺮ‪ ‬ﻛﺂﻳﺔ ﺍﳌﺎﺋﺪﺓ ﻭﺁﻳﺔِ ﴿ﻗﹸﻞﹾ ﻵ ﺃﹶﺟِﺪ‪ ‬ﻓِﻴﻤ‪‬ﺎ ﺃﹸﻭ‪‬ﺣِﻲ‪ ‬ﺇِﻟﹶﻲ‪ ﴾‬ﺍﻵﺗﻴﺔ‪ ،‬ﻓﺎﳊﺎﺻﻞﹸ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﺍﻷَﻭﱃ ﻟﻠﻤﻔﺴﺮ ﲪﻞﹶ ﺍﻵﻳﺔِ ﻋﻠﻰ ﻣـﺎ ﺫﹸﺑـﺢ ﻋﻠـﻰ ﺍﺳـﻢِ‬
‫ﻏﲑِ ﺍﷲ )ﻓﻘﻂ(‪ ،‬ﻭﺍﻟﺪﻟﻴﻞﹸ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﺇﻧ‪‬ﻪ ﻟﹶ ِﻔﺴ‪‬ﻖ‪ ﴾‬ﻭﺗﻔﺴﲑ‪ ‬ﺍﻟﻔﺴﻖِ ﺑﻘﻮﻟﻪ ﺍﻵﰐ ﴿ﺃﹶﻭ ﻓِﺴﻘﹰﺎ ﺃﹸﻫِﻞﱠ ﻟِﻐﲑِ ﺍﷲِ ﺑِﻪ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ[ ﻭﻋﻨﺪﻧﺎ ﺇِﻥ ﺗ‪‬ﺮ‪‬ﻙ‪ ‬ﺍﻟﺬﺍﺑﺢ‪ ‬ﺍﻟﺘﺴﻤﻴﺔﹶ ﻋ‪‬ﻤ‪‬ﺪﺍﹰ ﻓﺎﻟﺬﺑﻴﺤﺔﹸ ﻣ‪‬ﻴﺘﺔ ﻻ ﺗ‪‬ﺆﻛﹶﻞﹸ‪ ،‬ﻭﺇﻥ ﺗﺮﻛﻬﺎ ﻧﺎﺳﻴﺎﹰ ﺃﹸﻛﻠﺖ‪) .‬ﺍﳍﺪﺍﻳﺔ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻷﻛﻞ ﻣﻨﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻀﻤﲑ ﻟﻸﻛﻞ ﻻ ﻟـ﴿ﻣ‪‬ﺎ﴾ ﻛﻤﺎ ﻗﻴﻞ ﻷﻥﹼ ﺍﻟﻔﺴﻖ ﻳﺘﺄﺗ‪‬ﻰ ﰲ ﺍﻷﻓﻌﺎﻝ ﺩﻭﻥ ﺍﻷﻋﻴﺎﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻻﹶ ﺗ‪‬ﺄﹾﻛﹸﻠﹸﻮ‪‬ﺍ ﻣِﻤ‪‬ﺎ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺬﹾﻛﹶﺮِ ﺍﺳ‪‬ﻢ‪ ‬ﺍﷲِ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﻭ‪‬ﺇِﻧ‪‬ﻪ‪ ‬ﻟﹶﻔِﺴ‪ ‬ﻖ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑِﻬﺎ ﻣ‪‬ﻦ ﺣ‪‬ﺮ‪‬ﻡ ﻣﺎ ﱂ ﻳ‪‬ﺴﻢ‪ ‬ﻋﻠﻴﻪ ﻣِﻦ ﺍﻟﺬﺑﺎﺋﺢ ﻋ‪‬ﻤ‪‬ﺪﺍﹰ ﺗ‪‬ﺮﻛـﺖ‬ ‫)‪(٨‬‬
‫ﺍﻟﺘﺴﻤﻴﺔﹸ ﺃﻭ ﻧﺴﻴﺎﻧﺎﹰ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﻮﺳﻮﺳﻮﻥ[ ﻓﺴﺮ ﺑﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻮﺣﻲ ﲟﻌﲎ ﺍﻟﻮﺳﻮﺍﺱ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﻧﺴﺒﺔ ﺍﻟﻮﺣﻲ ﺇﱃ ﺍﻟﺸﻴٰﻄﲔ ﻻ ﳚﻮﺯ ﺑﻞ ﻣ‪‬ﺤﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬

‫‪161‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻧﻮرا ﻳﻤْ ِ ْ ﺑ ِ ٖ ِ‬ ‫ﺎن َﻣ ْ ًﺘﺎ﴾ ﺑﺎﻟﻜﻔﺮ ﴿ َ َ ْ‬
‫ﻓﺎﺣ َ ْﻨٰ ُ﴾ ﺑﺎﳍﺪى ﴿ َ َ َ ْ َ‬
‫وﺟﻌﻠﻨﺎ َﻟ ٗ ُ ْ ً‬ ‫﴿‪ ﴾﴾۱۲۱‬وﻧﺰل ﰲ أﰊ ﺟﻬﻞ وﻏﲑه ‪َ َ َ ﴿ :‬‬
‫اوﻣﻦ َ َ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫‪٢‬‬
‫ْ‬
‫ﺑﺨﺎرِجٍ‬‫ﻟﻴﺲ ِ َ‬ ‫ﻣﺜﻠُ ٗ﴾ ½ﻣﺜﻞ¼ زاﺋﺪة أي ﻛﻤﻦ ﻫﻮ ﴿ ِ ُ ٰ‬
‫اﻟﻈﻠﻤﺖِ َ ْ َ‬ ‫ﻛﻤﻦ َ‬ ‫اﻟﻨﺎس﴾ ﻳﺘﺒﺼﺮ ﺑﻪ اﳊﻖ ﻣﻦ ﻏﲑه وﻫﻮ اﻹﳝﺎن ﴿ َ َ ْ‬
‫)‪(٣‬‬
‫‪٢‬‬
‫ِ‬
‫ﻌﻤﻠﻮن ﴿‪ ﴾﴾۱۲۲‬ﻣﻦ اﻟﻜﻔﺮ‬ ‫ﻳﻦ َﻣﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬ ‫ﻣﻨْ َﺎ﴾ وﻫﻮ اﻟﻜﺎﻓﺮ؟ ﻻ ﴿ َﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ زﻳﻦ ﻟﻠﻤﺆﻣﻨﲔ اﻹﳝﺎن ﴿ ُزﻳ َﻦ ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ‬
‫?‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻟﻴﻤ ُ ُ ْوا ِﻓﻴْ َﺎ﴾ ﺑﺎﻟﺼﺪ ﻋﻦ‬ ‫ﺟﻌﻠﻨﺎ ِ ْ ُﻞ َ ْ َﻳﺔٍ َﻛ ٰ ِ َ ُ ْ ِ ِ ْ‬

‫ﻣﺠﺮﻣﻴ َﺎ ِ َ ْ‬ ‫واﳌﻌﺎﺻﻲ ﴿ َ َ‬
‫وﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ ﺟﻌﻠﻨﺎ ﻓﺴﺎق ﻣﻜﺔ أﻛﺎﺑﺮﻫﺎ ﴿ َ َ ْ َ‬
‫)‪(٦‬‬

‫اذا َ ٓ َ‬
‫ﺟﺎءﺗْ ُ ْﻢ﴾ أي أﻫﻞ ﻣﻜﺔ‬ ‫ﺸﻌﺮون ﴿‪ ﴾﴾۱۲۳‬ﺑﺬﻟﻚ ﴿ َو ِ َ‬
‫وﻣﺎ َ ْ ُ ُ ْ َ‬ ‫ون ِاﻻ ِﺑﺎَ ْ ُ ِ‬
‫ﻔﺴ ِ ْﻢ﴾ ﻷن وﺑﺎﻟﻪ ﻋﻠﻴﻬﻢ ﴿ َ َ‬ ‫وﻣﺎ َ ْﻳﻤ ُ ُ ْ َ‬
‫اﻹﳝﺎن ﴿ َ َ‬
‫)‪(٧‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻭﻧﺰﻝ ﰲ‪..‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺬﻳﻦ ﻧ‪‬ﺰﻟﺖِ ﺍﻵﻳﺔﹸ ﻓﻴﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧ‪‬ﺰ‪‬ﻝﹶ ﰲ ﺃﹶﺑِﻲ ﺟ‪‬ﻬﻞ ﻭﻏﲑِﻩ[ ﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﻫﺬﹶﻳﻦ ﺍﳌﺜﺎﻟﹶﲔ ﻫﻞ ﳘﺎ ﳐﺼﻮﺻﺎﻥ ﺑﺈﻧﺴﺎ‪‬ﻧﲔِ ﻣ‪‬ﻌﻴ‪‬ﻨ‪‬ﲔِ ﺃﻭ ﳘﺎ ﻋﺎﻣ‪‬ـﺎﻥ‬ ‫)‪(٢‬‬
‫ﰲ ﻛﻞﹼ ﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ ﻓﺬﻛﺮﻭﺍ ﰲ ﺫﻟﻚ ﻗﻮﻟﲔ ﺃﺣﺪﳘﺎ ﺃﻥ ﺍﻵﻳﺔ ﰲ ﺭﺟﻠﲔ ﻣﻌﻴﻨﲔ‪ ،‬ﰒ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻬﻤﺎ ﻓﻘﺎﻝ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﺭﺿـﻲ ﺍﷲ‬
‫ﻋﻨﻬﻤﺎ ﰲ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﺟ‪‬ﻌ‪‬ﻠﹾﻨ‪‬ﺎ ﻟﹶﻪ‪ ‬ﻧ‪‬ﻮﺭ‪‬ﺍ ﻳ‪‬ﻤ‪‬ﺸِﻲ‪ ‬ﺑِﻪِ ﻓِﻲ ﺍﻟﻨ‪‬ﺎﺱ﴾ ﻳﺮﻳﺪ‪ ‬ﲪﺰﺓﹶ ﺑﻦ‪ ‬ﻋﺒﺪِ ﺍﳌﻄﹼﻠﺐ ﻋﻢ‪ ‬ﺍﻟﻨﱯ‪ ‬ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻭ﴿ﻛﹶﻤ‪‬ـﻦ‪‬‬
‫ﻣ‪‬ﺜﹶﻠﹸﻪ‪ ‬ﻓِﻲ ﺍﻟﻈﱡﻠﹸﻤٰﺖِ﴾ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺃﺑﺎ ﺟﻬﻞ ﺑﻦ ﻫﺸﺎﻡ ﻭﺫﻟﻚ ﺃﻥﹼ ﺃﺑﺎ ﺟﻬﻞ ﺭ‪‬ﻣﻰ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻔﺮﺙ ﻓﺄﹸﺧﺒِﺮ‪ ‬ﲪﺰﺓﹸ ﲟـﺎ‬
‫ﻓﹶﻌ‪‬ﻞﹶ ﺃﺑﻮ ﺟﻬﻞ ﻭﻛﺎﻥ ﲪﺰﺓﹸ ﻗﺪ ﺭ‪‬ﺟ‪‬ﻊ‪ ‬ﻣِﻦ ﺻﻴﺪ ﻭﺑِﻴ‪‬ﺪِﻩ ﻗﻮﺱ ﻭﲪﺰﺓ ﱂ ﻳ‪‬ﺆﻣِﻦ ﺣﻴﻨﺌﺬ ﻓﺄﹶﻗﺒ‪‬ـﻞﹶ ﲪـﺰﺓ ﻏـﻀﺒﺎﻥ ﺣـﱴ ﻋ‪‬ـﻼﹶ ﺃﺑـﺎ ﺟﻬـﻞ‬
‫ﻭﺟ‪‬ﻌﻞﹶ ﻳ‪‬ﻀﺮﺑ‪‬ﻪ ﺑﺎﻟﻘﻮﺱ ﻭﺟﻌﻞ ﺃﺑﻮ ﺟﻬﻞ ﻳﺘﻀﺮ‪‬ﻉ ﺇﱃ ﲪﺰﺓ ﻭﻳﻘﻮﻝ ﻳﺎ ﺃﺑﺎ ﻳ‪‬ﻌﻠﻰ ﺃﹶﻣ‪‬ﺎ ﺗﺮﻯ ﻣـﺎ ﺟـﺎﺀ ﺑـﻪ ﺳـﻔﻪ ﻋﻘﻮﻟﻨـﺎ ﻭﺳـﺐ ﺁﳍﺘﻨـﺎ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﺧﺎﻟﻒ‪ ‬ﺁﺑﺎﺀَﻧﺎ ﻓﻘﺎﻝ ﲪﺰﺓ‪ :‬ﻭﻣ‪‬ﻦ ﺃﹶﺳ ﹶﻔﻪ‪ ‬ﻣﻨﻜﻢ ﻋﻘﻮﻻﹰ ﺗ‪‬ﻌﺒﺪ‪‬ﻭﻥ ﺍﳊﺠﺎﺭﺓﹶ ﻣِﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﺃﹶﺷﻬ‪‬ﺪ‪ ‬ﺃﻥﹼ ﻻ ﺇﻟﻪ ﺇﻻﹼ ﺍﷲُ ﻭﺃﹶﺷﻬ‪‬ﺪ‪ ‬ﺃﻥﹼ ﳏﻤـﺪﺍﹰ‬
‫ﺭﺳﻮﻝﹲ ﺍﷲ ﻓﺄﺳﻠﻢ ﲪﺰﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻮﻣﺌﺬ ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻀﺤﺎﻙ‪ :‬ﻧﺰﻟﺖ ﰲ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‬
‫ﻭﺃﰊ ﺟﻬﻞ‪ ،‬ﻭﻗﺎﻝ ﻋﻜﺮﻣﺔ ﻭﺍﻟﻜﻠﱯ‪ :‬ﻧﺰﻟﺖ ﰲ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﰊ ﺟﻬﻞ‪ ،‬ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ‪ :‬ﻧﺰﻟﺖ ﰲ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﰊ ﺟﻬﻞ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺃﺑﺎ ﺟﻬﻞ ﻗﺎﻝ ﺯﺍﺣ‪‬ﻤ‪‬ﻨﺎ ﺑﻨﻮ ﻋﺒﺪ ﻣﻨﺎﻑ ﰲ ﺍﻟﺸﺮﻑ ﺣﱴ ﺇﺫﺍ ﺻِﺮﻧﺎ ﳓﻦ ﻭﻫﻢ ﻛﹶ ﹶﻔﺮ‪‬ﺳ‪‬ﻲ‪ ‬ﺭِﻫ‪‬ﺎﻥٍ ﻗﺎﻟﻮﺍ‬
‫ﻣﻨ‪‬ﺎ ﻧﱯ‪ ‬ﻳ‪‬ﻮﺣٰﻰ ﺇﻟﻴﻪ ﻭﺍﷲِ ﻻ ﻧﺆﻣﻦ ﺇﻻﹼ ﺃﻥ ﻳﺄﺗﻴﻨﺎ ﻭﺣﻲ ﻛﻤﺎ ﻳﺄﺗﻴﻪ‪ ،‬ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﻗﻮﻝ ﺍﳊﺴﻦ ﰲ ﺁﺧـﺮﻳﻦ ﺃﻥﹼ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﺎﻣ‪‬ﺔ ﰲ ﺣﻖ‪ ‬ﻛﻞﹼ ﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺼﺤﻴﺢ ﻷﻥ ﺍﳌﻌﲎ ﺇﺫﺍ ﻛﺎﻥ ﺣﺎﺻﻼ ﰲ ﺍﻟﻜﻞ ﺩﺧﻞ ﻓﻴﻪ ﻛﻞﱡ ﺃﺣﺪٍ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪½] :‬ﻣ‪‬ﺜﹶﻞ¼ ﺯﺍﺋﺪﺓﹲ[ ﺃﻱ ﻷﻥ ﺍﳌﹶﺜﹶﻞﹶ ﻣﻌﻨﺎﻩ ﺍﻟﺼﻔ ﹸﺔ‪ ،‬ﻭﺍﳌﺴﺘﻘِﺮ‪ ‬ﰲ ﺍﻟﻈﻠﻤﺎﺕ ﺫﻭﺍﺗ‪‬ﻬﻢ ﻻﺻﻔﺎﺗ‪‬ﻬﻢ‪ ،‬ﻟﻜﻦ ﺍﻟـﺬﻳﻦ ﺟـﺮﻯ ﻋﻠﻴـﻪ ﺍﻟﻌ‪‬ـﺮ‪‬ﺏ‪‬‬ ‫)‪(٣‬‬
‫ﺃ‪‬ﺎ ﻏﲑ‪ ‬ﺯﺍﺋﺪﺓٍ ﻭﺃ‪‬ﺎ ﻣﺒﺘﺪﺃ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ[ ﺃﻱ ﻻ ﻳ‪‬ﺴﺘﻮﻳﺎﻥ‪ ،‬ﺃﻱ ﻻ ﻳﺴﺘﻮﻱ ﺍﳌﺆﻣﻦ‪ ‬ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﺯﻳﻦ‪..‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻜﺎﻑ ﰲ ﴿ﻛﺬﻟﻚ﴾ ﺻﻔﺔ ﻣﺼﺪﺭ ﳏﺬﻭﻑ ﺃﻱ ‪‬ﺯﻳ‪‬ـﻨ‪‬ﺎ ﻟﻠﻜﺎﻓﺮ ﺗﺰﻳﻴﻨـﺎ ﻣِﺜـﻞﹶ ﻣـﺎ ﺯﻳﻨـﺎ‬ ‫)‪(٥‬‬
‫ﻟﻠﻤﺆﻣﻦ ﺇﳝﺎﻧ‪‬ﻪ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﺟﻌﻠﻨﺎ‪..‬ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻜﺎﻑ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻛﺬﻟﻚ﴾ ﺗﻔﻴﺪ ﺗﺸﺒﻴﻪ‪ ‬ﺷﻲﺀ ﺑﺸﻲﺀ‪ ،‬ﻓﺎﳌﻌﲎ ﻛﻤﺎ ﺟﻌﻠﻨﺎ ﰲ ﻣﻜﺔﹶ ﳎﺮِﻣِﻴﻬﺎ‬ ‫)‪(٦‬‬
‫ﺃﹶﻛﺎﺑِﺮ‪ ‬ﻟﻴﻤﻜﺮﻭﺍ ﻓﻴﻬﺎ ﺟﻌﻠﻨﺎ ﰲ ﻛﻞ ﻗﺮﻳﺔ ﳎﺮﻣﻴﻬﺎ ﺃﻛﺎﺑﺮ‪ ‬ﻟﻴﻤﻜﺮﻭﺍ ﻓﻴﻬﺎ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﰲ ﺍﻷﻧﻌﺎﻡ ﲢﺖ ﺁﻳﺔ‪ ،١٢٥:‬ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺼ‪ ‬ﺪ ﻋﻦ ﺍﻹﳝﺎﻥِ[ ﺃﻱ ﻣ‪‬ﺜﹶﻼﹰ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﳌﻜﺮ‪ ‬ﺍﳋﺪﻳﻌﺔﹸ ﻭﺍﳊﻴﻠﺔﹸ ﻭﺍﻟﻐﺪﺭ‪ ‬ﻭﺍﻟﻔﺠﻮﺭ‪ ،‬ﺯﺍﺩ ﺑﻌـﻀ‪‬ﻬﻢ ﻭﺍﻟﻐِﻴﺒـﺔﹸ ﻭﺍﻟﻨﻤﻴﻤـﺔﹸ‬ ‫)‪(٧‬‬
‫‪Å‬‬
‫‪162‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫رﺳﻞ اﷲ ِۘ﴾ ﻣﻦ اﻟﺮﺳﺎﻟﺔ واﻟﻮﺣﻲ‬ ‫ﻣﺜﻞ َ ۤ‬
‫ﻣﺎ ا ُْو ِ َ ُ ُ ُ‬ ‫ﻧﺆﻣﻦ﴾ ﺑﻪ ﴿ َﺣ ُ ْﻧﺆ ٰ ِ ْ َ‬‫ﻟﻦ ْ ِ َ‬‫ﻗﺎﻟﻮا َ ْ‬‫﴿ ﻳَ ٌﺔ﴾ ﻋ ﺻﺪق اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ َ ُ ْ‬
‫ﻭﻗﻒ ﻻﺯﻡ‬

‫ِﺳﺎﻻﺗ ِ ٗ ﴾ ﺑﺎﳉﻤﻊ واﻹﻓﺮاد و½ﺣﻴﺚ¼ ﻣﻔﻌﻮل ﺑﻪ ﻟﻔﻌﻞ‬ ‫ﻳﺠﻌﻞ ر َ َ‬ ‫إﻟﻴﻨﺎ ﻷﻧﺎ أﻛﺜﺮ ﻣﺎﻻ وأﻛﱪ ّ‬
‫ﺳﻨﺎ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ ‪َ ﴿ (١) :‬اﷲُ َاﻋْﻠ َُﻢ َ ْ ُ‬
‫ﺣﻴﺚ َ ْ َ ُ‬
‫ﻳﻦ َ ْ َ ُ ْ‬
‫اﺟﺮﻣﻮا﴾ ﺑﻘﻮﳍﻢ‬ ‫اﻟﺬ ْ َ‬ ‫دل ﻋﻠﻴﻪ ½أﻋﻠﻢ¼ ‪ :‬أي ﻳﻌﻠﻢ اﳌﻮﺿﻊ اﻟﺼﺎﱀ ﻟﻮﺿﻌﻬﺎ ﻓﻴﻪ ﻓﻴﻀﻌﻬﺎ وﻫﺆﻻء ﻟﻴﺴﻮا أﻫﻼ ﳍﺎ ﴿ َ ُ ِ ْ ُ‬
‫ﺳﻴﺼﻴﺐ ِ‬ ‫)‪(٢‬‬

‫ان ﻳ ْ ِﺪﻳَ ٗ َ ْ َ ْح‬

‫ﻳﺮد ِ اﷲ ُ َ ْ‬ ‫ون ﴿‪ ﴾﴾۱۲۴‬أي ﺑﺴﺒﺐ ﻣﻜﺮﻫﻢ ﴿ َ َ ْ‬
‫ﻓﻤﻦ ِ‬ ‫ﺷﺪﻳﺪ ِ َﺑﻤﺎ َ ُ ْ‬
‫ﺎﻧﻮا َﻳﻤْ ُ ُ ْ َ‬ ‫ِﻨﺪ اﷲ ِ َ َ َ ٌ‬
‫وﻋﺬاب َ ِ ْ‬ ‫ﺻﻐﺎر﴾ ذل ﴿ﻋ ْ َ‬
‫ذﻟﻚ ﴿ َ َ ٌ‬
‫)‪(٣‬‬

‫ﻳﺠﻌﻞ‬
‫ان ﻀِﻠ ٗ َ ْ َ ْ‬ ‫ﻳﺮد﴾ اﷲ ﴿ َ ْ‬ ‫ﻟﻼﺳﻼم ِ﴾ ﺑﺄن ﻳﻘﺬف ﰲ ﻗﻠﺒﻪ ﻧﻮرا ﻓﻴﻨﻔﺴﺢ ﻟﻪ وﻳﻘﺒﻠﻪ ﻛﻤﺎ ورد ﰲ ﺣﺪﻳﺚ ﴿ َ َ ْ‬
‫وﻣﻦ ِ ْ‬ ‫ﺻﺪرہٗ ِ ْ ِ ْ َ‬
‫َ َْ‬
‫ﺿﻴًﻘﺎ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ)‪ (٤‬واﻟﺘﺸﺪﻳﺪ ﻋﻦ ﻗﺒﻮﻟﻪ ﴿ َ ًِﺟﺎ﴾ ﺷﺪﻳﺪ اﻟﻀﻴﻖ)‪ (٥‬ﺑﻜﺴﺮ اﻟﺮاء)‪ (٦‬ﺻﻔﺔ وﻓﺘﺤﻬﺎ ﻣﺼﺪر وﺻﻒ ﺑﻪ‬
‫ﺻﺪرہٗ َ ْ‬
‫َ َْ‬

‫ﻭﺍﻷَﳝﺎﻥﹸ ﺍﻟﻜﺎﺫﺑﺔﹸ ﻭﺗﺮﻭﻳﺞ‪ ‬ﺍﻟﺒﺎﻃﻞِ‪ ،‬ﻭﻗﺎﻝ ﳎﺎﻫﺪ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ‪ :‬ﺟﻠﺲ ﻋﻠﻰ ﻛﻞﹼ ﻃﺮﻳﻖ ﻣﻦ ﻃﺮﻕ ﻣﻜﺔ ﺃﺭﺑﻌﺔ ﻳـﺼﺮﻓﻮﻥ ﺍﻟﻨـﺎﺱ ﻋـﻦ‬
‫ﺍﻹﳝﺎﻥ ﺑﺴﻴﺪﻧﺎ ﳏﻤ‪‬ﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﻫﻮ ﻛﺬﹼﺍﺏ ﺳﺎﺣﺮ ﻛﺎﻫﻦ )ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﺗﻌﺎﱃ(‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﻣ‪‬ﻜﺮ‪‬ﻫﻢ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺇﳕﺎ ﻗﺪﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﺍﷲ ﺃﻋﻠﻢ﴾ ﺍﺳﺘﻴﻨﺎﻑ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺮﺩ ﻋﻠﻴﻬﻢ ﻻ ﻣﻦ ﻛﻼﻣﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻔﻌﻞ ﺩﻝﹼ ﻋﻠﻴﻪ ﴿ﺃﹶﻋﻠﹶﻢ‪ [﴾‬ﺃﻱ ﻻ ﻧﻔـﺲ‪﴿ ‬ﺃﹶﻋﻠﹶـﻢ‪ ،﴾‬ﻷﻥ ﺃﹶﻓﻌـﻞﹶ ﺍﻟﺘﻔـﻀﻴﻞِ ﻻ ﻳ‪‬ﻨـﺼِﺐ‪ ‬ﺍﳌﻔﻌـﻮﻝﹶ ﺑـﻪ ﺍﻟـﺼﺮﻳﺢ‪ ‬ﺇﻻﹼ ﺃﹶﻥﹾ ﺃﹶﻭ‪‬ﻟﺘ‪‬ـﻪ‬ ‫)‪(٢‬‬
‫ﺑِـ½ﻋ‪‬ﺎﻟِﻢ¼‪ ،‬ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻭﻫﻮ ﺃﻥﹼ ﴿ﺣﻴﺚ﴾ ﻫﻨﺎ ﻟﻴﺴﺖ ﻇﺮﻓﺎ‪ ،‬ﻷﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳﻜﻮﻥ ﰲ ﻣﻜﺎﻥ ﺃﹶﻋﻠﹶﻢ‪ ‬ﻣﻨﻪ ﰲ ﻣﻜﺎﻥ ﺁﺧ‪‬ﺮ‪،‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻷﻥﹼ ﻋِﻠﻤ‪‬ﻪ ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﺨﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻷﻣﻜِﻨﺔ ﻭﺍﻷﺯﻣﻨﺔ‪ ،‬ﻭﻣ‪‬ﻦ ﺟﻮ‪‬ﺯ ﻛﻮﻧ‪‬ﻪ ﲟﻌﲎ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺃﻭ ﺍﻟﺼﻔﺔ ﺍﳌﺸﺒﻬﺔِ ﺃﻱ ‪‬ﺮﺩ ﺍﻟﺼﻔﺔ‬
‫ﻣِﻦ ﻏﲑ ﺗﻔﻀﻴﻞ ﳓﻮ ﴿ﻭﻫﻮ ﺃﹶﻫﻮ‪‬ﻥﹸ ﻋ‪‬ﻠﹶﻴﻪ﴾ ]ﺍﻟﺮﻭﻡ‪ [٢٧:‬ﲟﻌﲎ ½ﻫﻴ‪‬ﻦ¼ ﻓﻤﻌﻨﺎﻩ ½ﺃﻧﻪ ﻳﻌﻠﻢ ﻧﻔﺲ‪ ‬ﺍﳌﻜﺎﻥِ ﺍﳌﺴﺘﺤﻖِ ﻟِﻮﺿﻊِ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻴﻪ ﻻ‬
‫ﺷﻴﺌﹰﺎ ﺁﺧ‪‬ﺮ‪ ‬ﰲ ﺍﳌﻜﺎﻥ¼‪ ،‬ﻟﻜﻦ ﻗﺎﻝ ﺃﺑﻮ ﺣﻴﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺇﻗﺮﺍﺭ‪‬ﻫﺎ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴـﺔ ﺍﳌﹶﺠﺎﺯﻳـﺔ‪ ،‬ﻭﺗـﻀﻤﲔ ﴿ﺃﹶﻋﻠﹶـﻢ‪ ﴾‬ﻣﻌـﲎ ﻣـﺎ ﻳ‪‬ﺘﻌـﺪ‪‬ﻯ ﺇﱃ‬
‫ﺍﻟﻈﺮﻑ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪½ ‬ﺍﷲُ ﺃﹶﻧ ﹶﻔﺬﹶ ﻋِﻠﻤﺎﹰ ﺣﻴﺚ ﻳ‪‬ﺠﻌ‪ ‬ﹸﻞ¼ ﺃﻱ ﻫﻮ ﻧﺎﻓﺬﹸ ﺍﻟﻌﻠﻢِ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿِﻊ ﺍﻟﺬﻱ ﻳ‪‬ﺠﻌﻞ ﻓﻴﻪ ﺭﺳﺎﻻﺗِﻪ‪ ،‬ﻭﻗـﺎﻝ ﺍﻟﺴﻔﺎﻗـﺴﻲ‬
‫ﺿﻊٍ ﺗ‪‬ﺮﻙ ﻓﻴﻪ ﺍﳌﻔﻬـﻮﻡ‪ ‬ﻟﻘﻴـﺎﻡ ﺍﻟـﺪﻟﻴﻞ‬ ‫ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺑﺎﻕٍ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﻣﻦ ﺍﻟﻈﺮﻓﻴﺔ‪ ،‬ﻭﺍﻹﺷﻜﺎﻝ ﺇﳕﺎ ﻳﺮﺩ ﻣﻦ ﺣﻴﺚ ﻣﻔﻬﻮﻡ ﺍﻟﻈﺮﻑ‪ ،‬ﻭﻛﹶﻢ‪ ‬ﻣِﻦ ﻣﻮ ِ‬
‫ﻋﻠﻴﻪ ﻻ ﺳِﻴ‪‬ﻤ‪‬ﺎ ﻭﻗﺪ ﻗﺎﻡ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿِﻊ ﺍﻟﺪﻟﻴﻞﹸ ﺍﻟﻘﺎﻃﻊ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻟﻜﻦ ﺍﻷﻭ‪‬ﻝ ﺃﹶﻭﺟ‪‬ﻪ‪ ‬ﻭﺍﻟﺜﺎﱐ ﺃﹶﻗﻴ‪‬ﺲ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺴﺒﺐ ﻣﻜﺮﻫﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺀ ﺳﺒﺒﻴﺔ ﻭ﴿ﻣﺎ﴾ ﻣﺼﺪﺭﻳﺔ ﻓﻼ ﻳﺮﺩ ﻋﺪﻡ ﻋﺎﺋﺪ ﺍﳌﻮﺻﻮﻝ‪).‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺨﻔﻴﻒ[ ﺃﻱ ﲣﻔﻴﻒِ ﺍﻟﻴﺎﺀ ﲝﺬﻑ ﺍﻟﻴﺎﺀِ ﺍﻟﺜﺎﻧﻴﺔِ ﺍﻟﱵ ﻫﻲ ﻋـﲔ‪ ‬ﺍﻟﻜﻠﻤـﺔ‪ ،‬ﻓﻴـﺼﲑ ﻭﺯﻧ‪‬ـﻪ ½ﻓﹶـﻴ‪‬ﻼﹰ¼ ﺑـﻮﺯﻥ ½ﺿ‪‬ـﺮ‪‬ﺑﺎﹰ¼‪ ،‬ﻭﻗﻮﻟـﻪ‬ ‫)‪(٤‬‬
‫½ﻭﺍﻟﺘﺸﺪﻳﺪِ¼ ﺃﻱ ﺗﺸﺪﻳﺪِ ﺍﻟﻴﺎﺀِ ﻭﻭﺯﻧ‪‬ﻪ ½ﻓﹶﻴ‪‬ﻌ‪‬ﻞ¼ ﻛـ½ﻫ‪‬ﻴ‪‬ﻦ¼ ﻭ½ﻣ‪‬ﻴ‪‬ﺖ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺷﺪﻳﺪ‪ ‬ﺍﻟﻀﻴﻖِ[ ﺃﻱ ﺯﺍﺋﺪ‪ ‬ﺍﻟﻀﻴﻖِ ﲝﻴﺚ ﻻ ﻳ‪‬ﺪﺧﻠﹸﻪ ﺍﳊﻖ‪ ‬ﻓﻬﻮ ﺃﹶﺧﺺ‪ ‬ﻣﻦ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﻓﻜﻞ ﺣ‪‬ﺮِﺝٍ ﺿﻴ ‪‬ﻖ ﻣِﻦ ﻏﲑِ ﻋﻜﺲٍ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٥‬‬
‫ﺡ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺻﻔﺔ¼ ﺃﻱ ﺍﺳﻢ ﻓﺎﻋﻞ ﺃﻱ ﺃﻧﻪ‬ ‫ﺝ ﻛـ½ﻓﹶﺮِﺡ‪ ¼‬ﻓﻬﻮ ﻓﹶﺮِ ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﻜﺴﺮ ﺍﻟﺮﺍﺀ[ ﺃﻱ ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﻢ ﻓﺎﻋﻞ‪ ،‬ﻓﻔِﻌﻠﹸﻪ ﺣ‪‬ﺮِﺝ‪ ‬ﻓﻬﻮ ﺣ‪‬ﺮِ ‪‬‬ ‫)‪(٦‬‬
‫ﻣﺸﺘﻖ‪ ‬ﺑﺪﻟﻴﻞ ﻣﻘﺎﺑ‪‬ﻠﺘِﻪ ﺑﻘﻮﻟﻪ ½ﻭﻓﹶﺘﺤِﻬﺎ ﻣﺼﺪﺭ‪ ¼‬ﻭﳏﻞﹼ ﻫﺎﺗ‪‬ﲔ ﺍﻟﻘﺮﺍﺀﺗ‪‬ﲔ ﻋﻨﺪ ﺗﺸﺪﻳﺪ ½ﺿﻴ‪‬ﻖ¼ ﻭﺃﻣ‪‬ﺎ ﻋﻨﺪ ﲣﻔﻴﻔﻪ ﻓﻴ‪‬ﻘﺮﺃ ﺻـﺎﺣﺐ‪ ‬ﻫـﺬﻩ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ½ﺣ‪‬ﺮ‪‬ﺟ‪‬ﺎ¼ ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻻ ﻏﲑ‪ ،‬ﻭﻳ‪‬ﻘﺮﺃ ½ﻳ‪‬ﺼ‪‬ﻌ‪‬ﺪ‪ ¼‬ﻓﻴﻤﺎ ﺳﻴﺄﰐ ﺑـﻮﺯﻥ ½ﻳ‪‬ﻌ‪‬ﻠﹶـﻢ‪ ،¼‬ﻓﺎﻟﻘﺮﺍﺀﺗـﺎﻥ ﰲ ½ﻳ‪‬ـﺼ‪‬ﺎﻋ‪‬ﺪ‪ ¼‬ﺍﻟﻠﺘـﺎﻥ ﻓﻴﻬﻤـﺎ ﺗـﺸﺪﻳﺪ‬
‫ﺍﻟﺼﺎﺩ ﳏﻠﱡﻬﻤﺎ ﻋﻨﺪ ﻣ‪‬ﻦ ﻳ‪‬ﺸﺪ‪‬ﺩ ﺍﻟﻴﺎﺀَ ﰲ ﴿ﺿ‪‬ﻴﻘﹰﺎ﴾ ﺗﺄﻣ‪‬ﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪163‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻮ‪‬ﺎ ﴿ِﰱ َ ٓ ِ‬ ‫ﻣﺒﺎﻟﻐﺔ ﴿ َ َ َ‬
‫?‬
‫ﻳﺼﺎﻋﺪ¼ وﻓﻴﻬﻤﺎ)‪ (٢‬إدﻏﺎم اﻟﺘﺎء ﰲ اﻷﺻﻞ ﰲ اﻟﺼﺎد وﰲ أﺧﺮى ﺑﺴﻜ‬‫ﺎﻧﻤﺎ َﺼﻌ ُﺪ﴾ وﰲ ﻗﺮاءة ½‬
‫?‬
‫اﻟﺴﻤﺎء﴾‬
‫?‬ ‫)‪(١‬‬

‫ﻳﻦ‬ ‫اﻟﺮﺟﺲ﴾ اﻟﻌﺬاب أو اﻟﺸﻴﻄﺎن أي ﻳﺴﻠﻄﻪ)‪ِ َ َ ﴿ (٤‬‬

‫اﻟﺬ ْ َ‬ ‫إذا ﻛﻠﻒ اﻹﳝﺎن ﻟﺸﺪﺗﻪ ﻋﻠﻴﻪ ﴿ َﻛﺬٰ ﻟ ِ َ ﴾ اﳉﻌﻞ ﴿ َ ْ َ ُ‬
‫ﻳﺠﻌﻞ اﷲ ُ ْ َ‬
‫)‪(٣‬‬

‫ﻳﺆﻣﻨﻮن ﴿‪َ ﴿ ﴾﴾۱۲۵‬و ٰ َﺬا﴾ اﻟﺬي أﻧﺖ ﻋﻠﻴﻪ ﻳﺎ ﳏﻤﺪ ﴿ ِ َ ُاط﴾ ﻃﺮﻳﻖ ﴿ َرﺑ َ ُ ْ َ‬
‫ﻣﺴﺘﻘ ِ ْ ً ﴾ ﻻ ﻋﻮج ﻓﻴﻪ‪ ،‬وﻧﺼﺒﻪ ﻋ اﳊﺎل‬ ‫َﻻ ُ ْ ِ ُ ْ َ‬
‫اﻻﻳﺖِ ِ َ ْ‬ ‫اﳌﺆﻛﺪة ﻟﻠﺠﻤﻠﺔ واﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﻣﻌﲎ اﻹﺷﺎرة ﴿ َ ْ‬
‫?‬
‫ﻟﻘﻮم ٍ ﻳﺬ ُ ْ َ‬
‫ون ﴿‪ ﴾﴾۱۲۶‬ﻓﻴﻪ إدﻏﺎم اﻟﺘﺎء ﰲ اﻷﺻﻞ‬ ‫ﻓﺼﻠﻨﺎ﴾ ﺑﻴﻨﺎ ﴿ ْ ٰ ٰ‬
‫ﻗﺪ َ ْ َ‬
‫)‪(٥‬‬

‫اﻟﺴﻠﻢ﴾ أي اﻟﺴﻼﻣﺔ وﻫﻲ اﳉﻨﺔ ﴿ﻋ ْ َ‬

‫ِﻨﺪ‬ ‫ﰲ اﻟﺬال أي ﻳﺘﻌﻈﻮن‪ ،‬وﺧﺼﻮا ﺑﺎﻟﺬﻛﺮ ﻷ‪‬ﻢ اﳌﻨﺘﻔﻌﻮن ﴿ َﻟ ُ ْﻢ َ ُ‬
‫دار ٰ ِ‬
‫)‪(٨‬‬ ‫)‪(٧)(٦‬‬

‫ﻌﻤﻠﻮن ﴿‪..................................................................... ﴾ ﴾۱۲۷‬‬ ‫وﻟﻴ ُ ْﻢ ِ َﺑﻤﺎ َ ُ ْ‬

‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬ ‫َرﺑ ِ ْﻢ)‪َ (٩‬و ُ َﻮ َ ِ‬

‫ﻗﻮﻟﻪ‪] :‬ﻭﺻﻒ ﺑﻪ ﻣﺒﺎﻟﻐﺔ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﺘﻮﻫﻢ ﺃﻥ ﲪﻞ ﺍﳌﺼﺪﺭ ﻋﻠﻰ ﺍﻟﺬﺍﺕ ﻻ ﳚﻮﺯ ﻓﻜﻴـﻒ ﻳـﺼﺢ ﲪـﻞ ﴿ﺣ‪‬ﺮﺟ‪‬ـﺎ﴾ ﻋﻠـﻰ‬ ‫)‪(١‬‬
‫ﻗﺮﺍﺀﺓ ﺍﻟﻔﺘﺢ ﻋﻠﻰ ﺍﶈﻤﻞ )ﺍﻟﺼﺪﺭ( ﺍﻟﺬﻱ ﻫﺎﻫﻨﺎ ﻫﻮ ﺍﻟﺬﺍﺕ؟‪ ،‬ﻭﺗﻘﺮﻳﺮ ﺍﻟﺪﻓﻊ ﺃﻥ ﻗـﺮﺍﺀﺓ ﺍﻟﻔـﺘﺢ ﻋﻠـﻰ ﺣـﺬﻑ ﻣـﻀﺎﻑ ﺗﻘـﺪﻳﺮﻩ ½ﺫﹶﺍ‬
‫ﺣ‪‬ﺮ‪‬ﺝٍ¼ ﻛﻤﺎ ﰲ ﻗﻮﻟﻨﺎ ½ﺯ‪‬ﻳﺪ‪ ‬ﻋ‪‬ﺪ ﹲﻝ¼ ﺃﻱ ﺫﺍ ﻋﺪﻝ ﻭﻳ‪‬ﻘﺼ‪‬ﺪ ﺑﺬﻟﻚ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻮﺻﻒ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻓﻴﻬﻤﺎ[ ﺃﻱ ﰲ ﻫﺎﺗ‪‬ﲔ ﺍﻟﻘﺮﺍﺀﺗ‪‬ﲔ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺖ‪ ‬ﺃ‪‬ﻤﺎ ﻋﻨﺪ ﻣ‪‬ﻦ ﻳ‪‬ـﺸﺪ‪‬ﺩ ﺍﻟﻴـﺎﺀَ ﰲ ½ﺿـﻴﻖ¼‪ ،‬ﻭﻗﻮﻟـﻪ ½ﺇﺩﻏـﺎﻡ ﺍﻟﺘـﺎﺀ ﰲ ﺍﻷﺻـﻞ¼‬ ‫)‪(٢‬‬
‫ﻓﺎﻷﺻﻞ ½ﻳ‪‬ﺘ‪‬ﺼ‪‬ﻌ‪‬ﺪ‪ ¼‬ﻭ½ﻳ‪‬ﺘ‪‬ﺼ‪‬ﺎﻋ‪‬ﺪ‪ ¼‬ﻓﻘﹸﻠﺒﺖِ ﺍﻟﺘﺎﺀُ ﺻـﺎﺩﺍﹰ ﰒﹼ ﺳ‪‬ـﻜﹼﻨﺖ ﻭﺃﹸﺩﻏِﻤـﺖ ﰲ ﺍﻟـﺼﺎﺩ‪ ،‬ﻭﻗﻮﻟـﻪ ½ﻭﰲ ﺃﹸﺧـﺮٰﻯ ﺑـﺴﻜﻮ‪‬ﺎ¼ ﺃﻱ ﺑـﻮﺯﻥ‬
‫½ﻳ‪‬ﻌ‪‬ﻠﹶﻢ‪ ¼‬ﻭﻣﻨﻪ ﴿ﺇِﻟﹶﻴ‪‬ﻪِ ﻳ‪‬ﺼ‪‬ﻌ‪‬ﺪ‪ ‬ﺍﻟﻜﹶﻠِﻢ‪ ‬ﺍﻟﻄﱠﻴ‪‬ﺐ‪] ﴾‬ﻓﺎﻃﺮ‪) .[١٠:‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳉﻌﻞ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻜﺎﻑ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻛﺬﻟﻚ﴾ ﺗﻔﻴﺪ ﺗـﺸﺒﻴﻪ ﺷـﻲﺀ ﺑـﺸﻲﺀ ﻭﺃ‪‬ـﺎ ﻫﺎﻫﻨـﺎ ﻟﺘـﺸﺒﻴﻪ ﺟﻌﻠـﻪ ﺍﻟـﺮﺟﺲ‬ ‫)‪(٣‬‬
‫ﻋﻠﻴﻬﻢ ﲜﻌﻠﻪ ﺇﻳﺎﻫﻢ ﺿ‪‬ﻴ‪‬ﻘِﻲ ﺍﻟﺼﺪﺭِ ﺃﻱ ﻛﻤﺎ ﻳ‪‬ﺠﻌﻞ ﺻﺪﺭ‪‬ﻫﻢ ﺿﻴﻘﺔﹰ ﻳ‪‬ﺠﻌﻞ ﺍﻟﺮﺟﺲ‪ ‬ﻋﻠﻴﻬﻢ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺴﻠﻄﻪ[ ﺃﻱ ﺍﻟﺸﻴﻄﺎﻥﹶ ﻭﻫﻮ ﺗﻔﺴﲑ ﻟﻠﺠﻌﻞ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺜﺎﱐ ﻭﺃﻣﺎ ﺗﻔﺴﲑﻩ ﻋﻠﻰ ﺍﻷﻭﻝ ﻓﻤﻌﻨﺎﻩ ﻳ‪‬ﻠﻘِﻲ ﻭﻳ‪‬ﺼِﻴﺐ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﹸﺆﻛﱢﺪﺓِ ﻟﻠﺠﻤﻠﺔ[ ﻓﻴﻪ ﻣﺴﺎﳏﺔ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻟﹶﻜﺎﻥﹶ ﻋﺎﻣﻠﹸﻬﺎ ﻭﺍﺟﺐ‪ ‬ﺍﻹﺿﻤﺎﺭِ‪ ،‬ﻓﻼ ﻳﺼﺢ‪ ‬ﻗﻮﻟﹸﻪ ½ﻭﺍﻟﻌﺎﻣـﻞﹸ ﻓﻴﻬـﺎ‪...‬‬ ‫)‪(٥‬‬
‫ﺇﱁ¼ ﻓﺎﳊﻖ‪ ‬ﺃ‪‬ﺎ ﻣﺆﻛﱢﺪﺓ ﻟِﺼﺎﺣﺒِﻬﺎ ﻭﻫﻮ ﴿ﺻِﺮ‪‬ﺍﻁﹸ ﺭ‪‬ﺑ‪‬ﻚ‪ ،﴾‬ﻭﻗﻮﻟﹸﻪ ½ﻣﻌﲎ ﺍﻹﺷﺎﺭﺓ¼ ﻓﻴﻪ ﻣﺴﺎﳏﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻷَﻭﱃ ﺃﻥ ﻳﻘـﻮﻝﹶ ﻭﺍﻟﻌﺎﻣـﻞ‬
‫ﻓﻴﻪ ﺍﺳﻢ‪ ‬ﺍﻹﺷﺎﺭﺓِ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻓﻴﻪ ﻣِﻦ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﻓﺈﻧﻪ ﰲ ﻣﻌﲎ ½ﺃﹸﺷِﲑ‪) .¼‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﺴﻼﻣﺔ[ ﺃﻱ ﻣِﻦ ﲨﻴﻊ ﺍﳌﹶﻜﺎﺭِﻩ‪ ،‬ﺃﻱ ﺍﻟﺴﻼﻣﺔ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟـﱵ ﻻ ﺗﻨﻘﻄـﻊ‪ ،‬ﺳ‪‬ـﻤ‪‬ﻴﺖ ﺍﳉﻨ‪‬ـﺔﹸ ﺑـﺬﻟﻚ ﻷﻥﹼ ﲨﻴـﻊ ﺣﺎﻻ‪‬ـﺎ‬ ‫)‪(٦‬‬
‫ﺴﻠﻢ ِ‬
‫آﻣﻨ ِ ْ َ ﴾ ]ﺍﳊﺠﺮ‪ ،[٤٦:‬ﻭﻗﻴﻞ ﺍﳌـﺮﺍﺩ ﺑﺎﻟـﺴﻼﻡ ﺍﻟﺘﺤﻴـﺔﹸ ﻛﻤـﺎ ﻗـﺎﻝ‬ ‫ﻣﻘﺮﻭﻧﺔ ﺑﺎﻟﺴﻼﻣﺔ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻭﺻﻔﻬﺎ‪﴿ :‬ا ْ ُ ُ ْ‬
‫ُدﺧﻠﻮ َﺎ ِ َ ٰ ٍ‬
‫َﻴﻜﻢ ﴾ ]ﺍﻟﺮﻋﺪ‪) .[٢٣:‬ﺧﺎﺯﻥ(‬ ‫ﺳﻠﻢ َﻋﻠ ْ ُ ْ‬ ‫ﻣﻦ ُﻞ َ ٍ‬
‫ﺑﺎب َ ٰ ٌ‬ ‫ﻳﺪﺧﻠﻮن َﻋﻠ َْﻴ ِ ْﻢ ْ‬ ‫واﻟﻤﻠ ِ َ ُ‬
‫ﻜﺔ َ ْ ُ ُ ْ َ‬ ‫ﺗﻌﺎﱃ ﴿ َ ْ َ‬
‫اﻟﺴﻠﻢ﴾ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﻟﺴﻼﻣﺔ‪) .‬ﺍﻟﺸﻬﺎﺏ ﰲ ﺍﳌﺎﺋﺪﺓ ﲢﺖ ﺁﻳﺔ‪] (١٦:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﺴﻼﻣﺔ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﴿ ٰ‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﺍﳉﻨﺔ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺪﺍﺭ ﺍﻟﺴﻼﻡ ﻣﺎ ﻳﻌﻢ‪ ‬ﺑﺎﻗِﻲ‪ ‬ﺍﳉِﻨﺎﻥِ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺧﺼﻮﺹ‪ ‬ﺍﻟـﺪﺍﺭِ ﺍﳌـﺴﻤﺎﺓِ‬ ‫)‪(٨‬‬
‫ﺑـ½ﺩﺍﺭ ﺍﻟﺴﻼﻡ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻋِﻨ‪‬ﺪ‪ ‬ﺭ‪‬ﺑﻬِﻢ﴾[ ﰲ ﺍﳌﺮﺍﺩ ﺑِﻬﺬﻩ ﺍﻟﻌﻨﺪﻳﺔ ﻭ‪‬ﺟﻮ ‪‬ﻩ‪ ،‬ﺃﹶﺣﺪ‪‬ﻫﺎ ﺃ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﺪ‪‬ﺓ ﻋﻨﺪﻩ ﻛﻤﺎ ﺗﻜﻮﻥ ﺍﳊﻘﻮﻕ ﻣ‪‬ﻌ‪‬ﺪ‪‬ﺓﹰ ﻣﻬﻴ‪‬ﺄﺓ ﺣﺎﺿﺮﺓ ﻛﻘﻮﻟـﻪ‬ ‫)‪(٩‬‬
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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻣﻦ‬ ‫اﺳﺘﻜْ َ ْ ُ ْ‬
‫ﺗﻢ َ‬ ‫ﻳﻤﻌ َ َ ْ ِ‬
‫اﻟﺠﻦ َﻗﺪِ ْ َ‬ ‫ﺟﻤﻴﻌﺎ﴾ وﻳﻘﺎل ﳍﻢ ﴿ ٰ َ ْ‬ ‫ﻳﻮم ﻧ َ ْﺤ ُ ُ ُ ْﻢ﴾ ﺑﺎﻟﻨﻮن واﻟﻴﺎء أي اﷲ اﳋﻠﻖ ﴿ َ ِ ْ ً‬‫﴿َو﴾ اذﻛﺮ ﴿ َ ْ َ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫)‪(٥‬‬
‫ﺑﺒﻌﺾ﴾ اﻧﺘﻔﻊ اﻹﻧﺲ‬ ‫ﻌﻀﻨﺎ ِ َ ْ ٍ‬
‫اﺳﺘﻤﺘ َﻊ َ ْ ُ َ‬
‫رﺑﻨﺎ ْ َ ْ َ‬ ‫ﻣﻦ ْ ِ ْ ِ‬
‫اﻻﻧﺲ َ َ‬ ‫اوﻟﻴـﺆ ُ ْﻢ﴾ اﻟﺬﻳﻦ أﻃﺎﻋﻮﻫﻢ ﴿ َ‬ ‫اﻻﻧﺲ﴾ ﺑﺈﻏﻮاﺋﻜﻢ ﴿ َ َ َ‬
‫وﻗﺎل َ ْ ِ ٓ ٰ ُ‬
‫)‪(٤‬‬
‫ِْ ْ ِ‬
‫اﺟﻠﺖ َ َﻟﻨﺎ﴾ وﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ ،‬وﻫﺬا ﲢﺴﺮ‬
‫)‪(٦‬‬
‫اﻟﺬي َ ْ َ‬
‫اﺟﻠ ََﻨﺎ ِ‬ ‫ﺑﺘﺰﻳﲔ اﳉﻦ ﳍﻢ اﻟﺸﻬﻮات واﳉﻦ ﺑﻄﺎﻋﺔ اﻹﻧﺲ ﳍﻢ ﴿وﺑَﻠ ْ َ ۤ‬
‫َﻐﻨﺎ َ َ‬
‫ﻳﻦ ِﻓﻴْ َ ۤﺎ ِاﻻ َﻣﺎ َ ٓ َ‬
‫ﺷﺎء اﷲُ﴾ ﻣﻦ‬ ‫ﺧﻠﺪ ِ ْ َ‬ ‫ﻗﺎل﴾ ﺗﻌﺎﱃ ﳍﻢ ﻋ ﻟﺴﺎن اﳌﻼﺋﻜﺔ ‪ُ ﴿ :‬‬
‫اﻟﻨﺎر َ ْ‬
‫ﻣﺜﻮٰ ﴾ ﻣﺄواﻛﻢ ﴿ ٰ ِ‬ ‫ﻣﻨﻬﻢ ﴿ َ َ‬
‫)‪(٧‬‬

‫﴿ﺟ‪‬ﺰ‪‬ﺁﺅ‪‬ﻫ‪‬ﻢ‪ ‬ﻋِﻨ‪‬ﺪ‪ ‬ﺭ‪‬ﺑ‪‬ﻬِﻢ‪] ﴾‬ﺍﻟﺒﻴﻨﺔ‪ ،[٨:‬ﻭﺛﺎﻧﻴﻬﺎ ﺃﻥﹼ ﻫﺬﻩ ﺍﻟﻌﻨﺪﻳﺔ ﺗ‪‬ـﺸﻌِﺮ ﺑـﺄﻥﹼ ﻫـﺬﺍ ﺍﻷﻣـﺮ ﺍﳌﹸـﺪﺧ‪‬ﺮ ﻣﻮﺻـﻮﻑ ﺑـﺎﻟﻘﺮﺏ ﻣـﻦ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺑﺎﻟﺸﺮﻑ ﻭﺍﻟﺮﺗﺒﺔ ﻻ ﺑﺎﳌﻜﺎﻥ ﻭﺍﳉﻬﺔ ﻟﺘﱰﻫﻪ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ‪ ،‬ﺛﺎﻟﺜﻬﺎ ﻫﻲ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺻﻔﺔ ﺍﳌﻼﺋﻜﺔ ﴿ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻋِﻨ‪‬ﺪ‪‬ﻩ ﻻ ﻳ‪‬ـﺴ‪‬ﺘ‪‬ﻜﹾﺒِﺮ‪‬ﻭﻥﹶ‬
‫ﻋ‪‬ﻦ‪ ‬ﻋِﺒ‪‬ﺎﺩ‪‬ﺗِﻪ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪ [١٩:‬ﻭﻗﻮﻟِﻪ ))ﺃﹶﻧ‪‬ﺎ ﻋِﻨ‪‬ﺪ‪ ‬ﺍﳌﻨﻜﺴِﺮﺓِ ﻗﻠﻮﺑ‪‬ﻬﻢ(( ﻭ))ﺃﹶﻧ‪‬ﺎ ﻋِﻨ‪‬ﺪ‪ ‬ﻇﹶﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪِﻱ ﺑِﻲ‪ ((‬ﻭﻗـﺎﻝ ﴿ﻓِـﻲ‪ ‬ﻣ‪‬ﻘﹾﻌ‪‬ـﺪِ ﺻِـﺪ‪‬ﻕٍ ﻋِﻨ‪‬ـﺪ‪‬‬
‫ﻣ‪‬ﻠِﻴ‪‬ﻚٍ ﻣ‪‬ﻘﹾﺘ‪‬ﺪِﺭ﴾ ]ﺍﻟﻘﻤﺮ‪) .[٥٥:‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻳﻮﻡ﴾ ﰲ ﳏﻞ ﻧﺼﺐ ﻭﺃﻥ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ½ﺍﺫﻛﺮ¼ ﻣﻘﺪﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ ]ﺃﻱ ﺍﷲ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺮﺟﻊ ﺍﻟﻀﻤﲑ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺗﲔ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳﻘﺎﻝ ﳍﻢ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻷﻥﹼ ﺍﻟﻜﻼﻡ‪ ‬ﻓﻴﻤﺎ ﻗﹶﺒﻞﹸ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﻟﻐ‪‬ﻴﺒﺔ ﻓﻼ ﻭ‪‬ﺟﻪ‪ ‬ﻟﻠﻌ‪‬ﺪﻭﻝ ﺇﱃ ﺍﻟﺘﺨﺎﻃﹸﺐ ﺇﻻﹼ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺈﻏﻮﺍﺋﻜﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﻗﺪ ﺍﺳﺘﻜﺜﺮﰎ ﻣﻦ ﺇﻏﻮﺍﺀ ﺍﻹﻧﺲ¼ ﻷﻥ ﺍﳉـﻦ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻻ ﻳﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺍﻻﺳﺘﻜﺜﺎﺭ ﻣﻦ ﻧﻔﺲ ﺍﻹﻧﺲ ﻷﻥ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺇﳚﺎﺩ ﺍﳉﺴﻢ ﻭﺇﺣﻴﺎﺋﻪ ﻭﺗﻜﻤﻴﻠﻪ ﺑﺎﻟﻌﻘﻞ ﻭﺳﺎﺋﺮِ ﺍﻟﻘﹸﻮﻯ ﻟـﻴﺲ‬
‫ﺇﻻ ﺍﷲ‪) .‬ﺻﺎﻭﻱ ﻣ‪‬ﻊ‪ ‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻧﺘ‪‬ﻔﻊ ﺍﻹﻧﺲ‪ ...‬ﺇﱁ[ ﻳﻌﲏ ﺍﺳﺘﻤﺘﻊ ﺍﻹﻧﺲ‪ ‬ﺑﺎﳉﻦ‪ ‬ﻭﺍﳉﻦ‪ ‬ﺑـﺎﻹﻧﺲ‪ ،‬ﻓﺄﻣ‪‬ـﺎ ﺍﺳـﺘﻤﺘﺎﻉ ﺍﻹﻧـﺲ ﺑـﺎﳉﻦ‪ ‬ﻓﻘـﺎﻝ ﺍﻟﻜﻠـﱯ‪ :‬ﻛـﺎﻥ‬ ‫)‪(٥‬‬
‫ﺍﻟﺮﺟﻞﹸ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺇﺫﺍ ﺳﺎﻓﺮ ﻓﱰﻝ ﺑﺄﺭﺽ ﻗﻔﺮﺍﺀ ﺧﺎﻑ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﺍﳉﻦ‪ ‬ﻓﻘﺎﻝ ﺃﻋﻮﺫﹸ ﺑﺴﻴﺪ ﻫﺬﺍ ﺍﻟﻮﺍﺩﻱ ﻣِﻦ ﺷﺮ‪ ‬ﺳـﻔﻬﺎﺀِ ﻗﻮﻣِـﻪ‬
‫ﻓﻴ‪‬ﺒﻴﺖ‪ ‬ﰲ ﺟﻮﺍﺭﻫﻢ‪ ،‬ﻭﺃﻣﺎ ﺍﺳﺘﻤﺘﺎﻉ‪ ‬ﺍﳉﻦ‪ ‬ﺑﺎﻹﻧﺲ ﻓﻬﻮ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ ﺳ‪‬ﺪ‪‬ﻧ‪‬ﺎ ﺍﻹﻧﺲ‪ ‬ﺣﱴ ﻋﺎﺫﹸﻭﺍ ﺑِﻨﺎ ﻓﻴ‪‬ـﺰﺩ‪‬ﺍﺩ‪‬ﻭﻥ ﺑـﺬﻟﻚ ﺷ‪‬ـﺮ‪‬ﻓﺎﹰ ﰲ ﻗـﻮﻣﻬﻢ‬
‫ﻭﻋﻈﻤﺎ ﰲ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻗﻴﻞ ﺍﺳﺘﻤﺘﺎﻉ‪ ‬ﺍﻹﻧﺲ ﺑﺎﳉﻦ‪ ‬ﻫﻮ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻠﻘﹸﻮﻥ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻷﺭﺍﺟﻴﻒ ﻭﺍﻟﺴﺤﺮ ﻭﺍﻟﻜﻬﺎﻧﺔ ﻭﺗﺰﻳﻴﻨ‪‬ﻬﻢ ﺍﻷﻣﻮﺭ‪ ‬ﺍﻟﱵ‬
‫ﻛﺎﻧﻮﺍ ﻳﻬﻮﻧﻮ‪‬ﺎ ﻭﻳﺴﻬﻠﻮﻥ ﺳﺒﻴﻠﻬﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﺳﺘﻤﺘﺎﻉ ﺍﳉﻦ‪ ‬ﺑﺎﻹﻧﺲ ﻃﺎﻋﺔﹸ ﺍﻹﻧﺲ ﻟﻠﺠﻦ‪ ‬ﻓﻴﻤﺎ ﻳ‪‬ﺰﻳ‪‬ﻨ‪‬ﻮﻥ ﳍﻢ ﻣﻦ ﺍﻟﻀﻼﻟﺔ ﻭﺍﳌﻌﺎﺻﻲ‪،‬‬
‫ﻭﻗﻴﻞ ﺍﺳﺘﻤﺘﺎﻉ ﺍﻹﻧﺲ ﺑﺎﳉﻦ ﻓﻴﻤﺎ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺪ‪‬ﻟﱡﻮﻧ‪‬ﻬﻢ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺃﺻﻨﺎﻑ ﺍﻟﻄﻴﺒﺎﺕ ﻭﻳﺴﻬﻠﻮ‪‬ﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﺳﺘﻤﺘﺎﻉ‪ ‬ﺍﳉـﻦ‬
‫ﺑﺎﻹﻧﺲ ﻫﻲ ﻃﺎﻋﺔ ﺍﻹﻧﺲ ﻟﻠﺠﻦ ﻓﻴﻤﺎ ﻳﺄﻣﺮﻭ‪‬ﻢ ﺑﻪ ﻭﻳﻨﻘﺎﺩﻭﻥ ﻟِﺤ‪‬ﻜﻤﻬﻢ‪ ،‬ﻓﺼﺎﺭ ﺍﳉﻦ‪ ‬ﻛﺎﻟﺮﺅﺳﺎﺀ ﻟﻺﻧﺲ ﻭﺍﻹﻧﺲ‪ ‬ﻛﺎﻷَﺗ‪‬ﺒﺎﻉ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ ﺗ‪‬ﺤ‪‬ﺴ‪‬ﺮ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﻣﻘﺼﻮﺩﻫﻢ ‪‬ﺬﺍ ﺍﻟﻘـﻮﻝ ﻓﺎﺋـﺪﺓﹶ ﺍﳋـﱪ ﺃﻭ ﻻﺯِﻣ‪‬ﻬـﺎ ﺑـﻞ ﻳﻘﻮﻟﻮﻧـﻪ ﲢـﺴ‪‬ﺮﺍﹰ ﻭ‬ ‫)‪(٦‬‬
‫ﺗ‪‬ﺤﺰ‪‬ﻧﺎﹰ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﻼﺋﻜﺔ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻜﻠﻤﻬﻢ ﺃﺻﻼ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺣﻖ‬ ‫)‪(٧‬‬
‫ﺍﻟﻜﻔﺎﺭ ﴿ﻭﻻ ﻳﻜﻠﻤﻬﻢ ﺍﷲ ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ، [٧٧:‬ﻓﺎﻧﺪﻓﻊ ‪‬ﺬﺍ ﺍﻟﺘﻘـﺪﻳﺮ ﻣـﺎ ﻳﻘـﺎﻝ ﺇﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ ﻻ ﻳ‪‬ﻨﻈـﺮ ﺇﻟـﻴﻬﻢ ﻭﻻ‬
‫ﻳ‪‬ﻜﻠﱢﻤ‪‬ﻬﻢ ﻓﻜﻴﻒ ﻗﻴﻞ ﴿ﻗﺎﻝ ﺍﻟﻨﺎﺭ ﻣﺜﻮٰﻛﻢ﴾؟‪ ،‬ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﳍﻢ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﻼﺋﻜﺔ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫اﻟﺠﺤﻴِﻢ﴾‪ ،‬وﻋﻦ اﺑﻦ‬ ‫اﻷوﻗﺎت اﻟﱵ ﳜﺮﺟﻮن ﻓﻴﻬﺎ ﻟﺸﺮب اﳊﻤﻴﻢ ﻓﺈﻧﻪ ﺧﺎرﺟﻬﺎ ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﱃ﴿ ُﺛﻢ إن َ ْ ِ َ‬
‫ﻣﺮﺟﻌ ُ ْﻢ َ ِﻻ َ َ ِ ْ‬
‫)‪(٢)(١‬‬

‫ﻋﻠﻴﻢ ﴿‪ ﴾﴾۱۲۸‬ﲞﻠﻘﻪ ﴿ َ َ‬
‫وﻛﺬٰ ﻟ ِ َ ﴾‬ ‫ﻋﺒﺎس أﻧﻪ ﻓﻴﻤﻦ ﻋﻠﻢ اﷲ أ‪‬ﻢ ﻳﺆﻣﻨﻮن ﻓـ½ﻣﺎ¼ ﲟﻌﲎ ½ﻣﻦ¼ ﴿ ِان َرﺑ َ َﺣﻜ ْ ٌِﻴﻢ﴾ ﰲ ﺻﻨﻌﻪ ﴿ َ ِ ْ ٌ‬
‫اﻟﻈﻠﻤ ِ ْ َ َ ْﻌﻀﺎ﴾ أي ﻋ ﺑﻌﺾ ﴿ ِ َﺑﻤﺎ َ ُ ْ‬
‫ﺎﻧﻮا‬ ‫ﻌﺾ ِ‬ ‫ﻛﻤﺎ ﻣﺘﻌﻨﺎ ﻋﺼﺎة اﻹﻧﺲ واﳉﻦ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ﴿ ُ َﻧﻮ ْ﴾ ﻣﻦ اﻟﻮﻻﻳﺔ ﴿ َ ْ َ‬
‫)‪(٣‬‬

‫ﻣﻨﻜﻢ﴾ أي ﻣﻦ ﳎﻤﻮﻋﻜﻢ)‪ (٤‬أي ﺑﻌﻀﻜﻢ اﻟﺼﺎدق‬ ‫رﺳﻞ ْ ُ ْ‬ ‫اﻟﻢ َ ْ ِ ُ ْ‬

‫ﻳﺎﺗﻜﻢ ُ ُ ٌ‬ ‫اﻻﻧﺲ َ َ ْ‬ ‫ﻳﻤﻌ َ َ ْ ِ‬
‫اﻟﺠﻦ َو ْ ِ ْ ِ‬ ‫َ ْ ِ ُْ َ‬
‫ﻳﻜﺴﺒﻮن ﴿‪ ﴾﴾۱۲۹‬ﻣﻦ اﳌﻌﺎﺻﻲ‪ْ َ ٰ ﴿ .‬‬ ‫ﻉ‬
‫ﻉ‬

‫َﻴﻜﻢ ﻳ ٰ ِ ْ َو ُ ْ ِ ُ ْ َ ُ ْ‬
‫ﻳﻨﺬروﻧﻜﻢ ِ َ ٓ َ‬ ‫ﻘﺼﻮن َﻋﻠ ْ ُ ْ‬
‫ﺑﺎﻹﻧﺲ أو رﺳﻞ اﳉﻦ ُﻧُﺬُرﻫﻢ اﻟﺬﻳﻦ ﻳﺴﻤﻌﻮن ﻛﻼم اﻟﺮﺳﻞ ﻓﻴﺒﻠﻐﻮن ﻗﻮﻣﻬﻢ ﴿ َ ُ ْ َ‬
‫ﻧـــــــــــــــــ‬ ‫?‬
‫ﻟﻘﺎء‬
‫ﺪوا َﻋ‬ ‫اﻟﺪﻧﻴﺎ﴾ ﻓﻠﻢ ﻳﺆﻣﻨﻮا ﴿ َ َ‬
‫وﺷ ِ ُ ْ‬ ‫اﻟﺤﻴﻮة ُ ْ َ‬ ‫ﺪﻧﺎ َﻋ اَ ْ ُ ِ َ‬
‫ﻔﺴﻨﺎ﴾ أن ﻗﺪ ﺑﻠﻐﻨﺎ ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ ﴿ َو َ ﺗْ ُ ُﻢ ْ َ ٰ‬ ‫َْ ِ ُْ‬
‫ﻳﻮﻣﻜﻢ ٰ َﺬا َ ُ ْ‬
‫ﻗﺎﻟﻮا َﺷ ِ ْ َ‬
‫)‪(٥‬‬

‫ﻳﻦ ﴿‪ٰ ﴿ ﴾﴾۱۳۰‬ذﻟ ِ َ ﴾ أي إرﺳﺎل اﻟﺮﺳﻞ ﴿ َ ْ‬

‫ان﴾ اﻟﻼم ﻣﻘﺪرة ‪.................................‬‬ ‫اَ ْ ُ ِ‬
‫ﻔﺴ ِ ْﻢ َاﻧ ُ ْﻢ َ ُ ْ‬
‫ﺎﻧﻮا ﻛ ٰ ِ ِ ْ َ‬
‫?‬ ‫)‪(٦‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻷﻭﻗﺎﺕ[ ﺗﺒﻊ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺷﻴﺨ‪‬ﻪ ﺍﶈﻠﹼﻲ ﰲ ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ ﻭﻫﻮ ﳐﺎﻟﻒ ﰲ ﺫﻟﻚ ﻟﻈﺎﻫﺮ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ‬ ‫)‪(١‬‬
‫﴿ﻳ‪‬ﺮِﻳﺪ‪‬ﻭﻥﹶ ﺃﻥﹾ ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﻮﺍ ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺭِ ﻭ‪‬ﻣﺎ ﻫ‪‬ﻢ ﺑِﺨ‪‬ﺎﺭِﺟِﲔ‪ ‬ﻣِﻨ‪‬ﻬﺎ﴾ ]ﺍﳌﺎﺋﺪﺓ‪ [٣٧:‬ﻭﺍﻟﻌﺠﺐ ﻣﻦ ﺍﳌﻔﺴﺮ ﺃﻧﻪ ﺍﺧﺘﺎﺭ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻫﻨﺎ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ‬
‫ﰲ ﻛﺘﺎﺑﻪ "ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ" ﻗﺎﻝ ﺇﻥ ﺍﻟﺴﻠﻒ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻻ ﻳ‪‬ﺨﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﺃﺻﻼ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﻷﻭﻗﺎﺕ‪ ...‬ﺇﱁ[ ﺇﻳﻀﺎﺣﻪ ﺃﻥﹼ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﳉﻨﺲ ﺑﺎﻋﺘﺒـﺎﺭ ﺍﻟﺰﻣـﺎﻥ ﺃﻭ ﺍﳌﻜـﺎﻥ ﺃﻭ ﺍﻟﻌـﺬﺍﺏِ ﻟﺪﻻﻟـﺔ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫﴿ﺧٰﻠِﺪِﻳﻦ‪ ﴾‬ﻋﻠﻴﻬﺎ ﺃﻱ ﺧﺎﻟﺪﻳﻦ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﺇﻻ ﺯﻣـﻦ ﻣـﺸﻴﺌﺔ ﺍﷲ ﺃﻭ ﺧﺎﻟـﺪﻳﻦ ﰲ ﻣﻜـﺎﻥ ﻭﻋـﺬﺍﺏ ﳐـﺼﻮﺻ‪‬ﲔ ﺇﻻ ﺃﻥ ﻳـﺸﺎﺀ ﺍﷲ‬
‫ﻧﻘﻠﹶﻬﻢ ﺇﱃ ﻏﲑﳘﺎ ﺃﻭ ﻫﻮ ﰲ ﻗﻮﻡ ﳐﺼﻮﺻﲔ ﻓـ﴿ﻣﺎ﴾ ﲟﻌﲎ ½ﻣ‪‬ﻦ¼ ﺍﻟﱵ ﻟﻠﻌﻘﻼﺀ ﻭﺍﳌﺴﺘﺜﲎ ﻫﻮ ﻣ‪‬ﻦ ﻛﺎﻥ ﻣِﻦ ﺍﻟﻜﹶﻔﹶﺮ‪‬ﺓِ ﻳﻮﻣﺌﺬ ﻳ‪‬ـﺆﻣِﻦ‪‬‬
‫ﰲ ﻋِﻠﻢ ﺍﷲ ﻭﻫ‪‬ﻢ ﻣ‪‬ﻦ ﺁﻣﻦ ﰲ ﺍﻟﺪﻧﻴﺎ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﻮﻻﻳﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺍﻟﻮﻻﻳﺔ ﲟﻌﲎ ﺍﻟﺘﺴﻠﻴﻂ ﺃﻱ ﻧﺴﻠﻂ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻻ ﻣـﻦ ﺍﻟـﻮﱄ ﲟﻌـﲎ ﺍﻟﻘـﺮﺏ ﻓـﻼ‬ ‫)‪(٣‬‬
‫ﻳﺮﺩ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻟﻠﻘﺮﺏ ﻫﺎﻫﻨﺎ ﻛﻤﺎ ﻻ ﳜﻔﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣِﻦ ﳎﻤﻮﻋِﻜﻢ‪ ...‬ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟـﻮﺍﺏ ﻛﻴـﻒ ﻗـﺎﻝ ﺫﻟـﻚ ﻭﺍﻟﺮﺳـﻞﹸ ﺇﳕـﺎ ﻛﺎﻧـﺖ ﻣـﻦ ﺍﻹﻧـﺲ ﺧﺎﺻ‪‬ـﺔﹰ ﻋﻠـﻰ‬ ‫)‪(٤‬‬
‫ﺍﻟﺼﺤﻴﺢ ﻭﺍﳉﻮﺍﺏ ﻣِﻦ ﻭﺟﻬ‪‬ﲔ ﺃﺣﺪﳘﺎ ﺃﻥﹼ ﺍﳋﻄﺎﺏ ﻟﻺﻧﺲ ﻭﺇﻥ ﺗﻨﺎﻭﳍﻤﺎ ﺍﻟﻠﻔﻆ ﻓﺎﳌﺮﺍﺩ ﺃﺣﺪﳘﺎ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺝ‪ ‬ﻣِﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ‬
‫ﺍﻟﻠﱡ ‪‬ﺆﻟﹸﺆ‪ ‬ﻭﺍﳌﹶﺮ‪‬ﺟ‪‬ﺎﻥﹸ﴾ ]ﺍﻟﺮﲪﻦ‪ [٢٢:‬ﻭﺇﳕﺎ ﻳ‪‬ﺨﺮ‪‬ﺝ ﻣﻦ ﺍﳌِﻠﺢ ﺩﻭﻥﹶ ﺍﻟﻌ‪‬ﺬﹾﺏِ ﻛﻤﺎ ﺳﻴﺄﰐ ﻭﻗﺎﻝ ﺗﻌـﺎﱃ ﴿ﻭ‪‬ﺟ‪‬ﻌ‪‬ـﻞﹶ ﺍﻟﻘﹶﻤ‪‬ـﺮ‪ ‬ﻓِـﻴﻬِﻦ‪ ‬ﻧ‪‬ـﻮ‪‬ﺭ‪‬ﺍ﴾‬
‫]ﻧﻮﺡ‪ [١٦:‬ﻭﺇﳕﺎ ﻫﻮ ﰲ ﲰﺎﺀ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻟﺜﹼﺎﱐ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺮﺳﻞ ﺍﳉﻦ‪ ‬ﻫﻢ ﺍﻟﺬﻳﻦ ﺳ‪‬ﻤِﻌﻮﺍ ﺍﻟﻘﺮﺁﻥﹶ ﻣِﻦ ﺍﻟﻨﱯ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ‬
‫ﰒﹼ ﻭ‪‬ﻟﱠﻮﺍ ﺇﱃ ﻗﻮﻣﻬﻢ ﻣﻨﺬِﺭﻳﻦ ﻛﻤﺎ ﻗﺎﻝ ﴿ﻭﺇﺫﹾ ﺻ‪‬ﺮ‪‬ﻓﹾﻨ‪‬ﺎ ﺇﻟﹶﻴ‪‬ﻚ‪ ‬ﻧ‪‬ﻔﹶـﺮ‪‬ﺍ ﻣ‪‬ـﻦ‪ ‬ﺍﳉِـﻦ‪ ﴾‬ﺍﻵﻳـﺔ ]ﺍﻷﺣﻘـﺎﻑ‪ ،[٢٩:‬ﻭﺍﳊﺎﺻـﻞ ﺃﻥﹼ ﺍﻟﺮﺳـﻞﹶ ﻣِـﻦ‬
‫ﺍﻹﻧﺲِ ﻭﺍﳉﻦ‪ ‬ﺗ‪‬ﺒﻊ‪ ‬ﺃﻭ ﻟﻠﺮﺳﻞ ﺭ‪‬ﺳﻞﹲ ﻣِﻦ ﺍﳉﻦ‪ ‬ﺇﻟﻴﻬﻢ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻥﹾ ﻗﹶﺪ ﺑ‪‬ﻠﹶﻐ‪‬ﻨ‪‬ﺎ[ ﰲ ﻧﺴﺨﺔ ½ﺃﻱ ﻗﺪ ﺑﻠﻐﻨﺎ¼ ﺃﻱ ﻭ‪‬ﺻ‪‬ﻞﹶ ﺇﻟﻴﻨﺎ ﻣﺎ ﺫﹸﻛﺮ ﻣِﻦ ﺇﺭﺳـﺎﻝ ﺍﻟﺮﺳـﻞ ﻭﺇﻧـﺬﺍﺭِﻫﻢ ﺇﻳ‪‬ﺎﻧـﺎ‪ ،‬ﻓﺎﳌـﺸﻬﻮﺩ‪ ‬ﺑـﻪ ﻫﻨـﺎ‬ ‫)‪(٥‬‬
‫ﺇﺭﺳﺎﻝﹸ ﺍﻟﺮﺳﻞ ﻭﺇﻧﺬﺍﺭ‪‬ﻫﻢ ﻭﺍﳌﺸﻬﻮﺩ‪ ‬ﺑﻪ ﻓﻴﻤﺎ ﺳﻴﺄﰐ ﻛﻔﺮ‪‬ﻫﻢ ﻓﻼ ﺗﻜﺮﺍﺭ ﰲ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺷﻬﺎﺩ‪‬ﻢ ﻣﺮ‪‬ﺗﲔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﺷ‪‬ﻬِﺪ‪‬ﻭ‪‬ﺍ ﻋ‪‬ﻠﻰ ﺃﹶﻧ‪‬ﻔﹸﺴِﻬِﻢ‪ ...‬ﺇﱁ﴾[ ﻓﺈﻥ ﻗﻠﺖ ﻛﻴﻒ ﺃﻗﹶﺮ‪‬ﻭﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻟﻜﻔﺮ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺟ‪‬ﺤﺪﻭﺍ ﺍﻟﺸﺮﻙ‪ ‬ﻭﺍﻟﻜﻔـﺮ‪‬‬ ‫)‪(٦‬‬
‫‪Å‬‬
‫‪166‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻏﻔﻠﻮن ﴿‪ (٣)﴾﴾۱۳۱‬ﻟﻢ ﻳﺮﺳﻞ إﻟﻴﻬﻢ رﺳﻮل ﻳﺒﲔ‬ ‫ﺑﻈﻠﻢ﴾ ﻣﻨﻬﺎ ﴿واَ ْﻠُ َﺎ ٰ ِ ُ ْ َ‬ ‫وﻫﻲ ﳐﻔﻔﺔ أي ﻷﻧﻪ ﴿ ْﻟﻢ َ ُ ْ‬
‫ﻳﻜﻦ رﺑ َ ُﻣ ْﻠ ِ َ اﻟْ ُ ٰ ي ِ ُ ْ ٍ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻐﺎﻓﻞ َﻋﻤﺎ َ ْ َ ُ ْ َ‬
‫ﻌﻤﻠﻮن ﴿‪﴾﴾۱۳۲‬‬ ‫ﻋﻤﻠﻮا﴾ ﻣﻦ ﺧﲑ وﺷﺮ ﴿ َ َ‬
‫وﻣﺎ َرﺑ َ ِ َ ِ ٍ‬ ‫درﺟﺖ﴾ ﺟﺰاء ﴿ﻣﻤﺎ َ ِ ُ ْ‬ ‫ﳍﻢ ﴿ َوﻟ ِ ُ ٍ ّﻞ﴾ ﻣﻦ اﻟﻌﺎﻣﻠﲔ ﴿ َ َ ٰ ٌ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﺴﺘﺨﻠﻒ ِﻣﻦ‬
‫ﺒﻜﻢ﴾ ﻳﺎ أﻫﻞ ﻣﻜﺔ ﺑﺎﻹﻫﻼك ﴿ َو َ ْ َ ْ ِ ْ‬ ‫ان َﺸﺎْ ُ ْﻳﺬ ِ ْ ُ ْ‬
‫ﺣﻤﺔِ ِ ْ‬‫اﻟﻐ ِ ﴾ ﻋﻦ ﺧﻠﻘﻪ وﻋﺒﺎد‪‬ﻢ ﴿ ُذواﻟﺮ ْ َ‬ ‫ورﺑ َ ْ َ‬
‫ﺑﺎﻟﻴﺎء واﻟﺘﺎء ﴿ َ َ‬
‫)‪(٧‬‬

‫ﻳﻦ ﴿‪ ﴾﴾۱۳۳‬أذﻫﺒﻬﻢ وﻟﻜﻨﻪ أﺑﻘﺎﻛﻢ رﲪﺔ ﻟﻜﻢ ﴿ ِان َﻣﺎ ُ ْ َ ُ ْ َ‬

‫ﺗﻮﻋﺪون﴾‬ ‫ﻣﻦ ُذرﻳﺔِ َ ْﻗﻮم ٍ َ ِ ْ َ‬ ‫ﻛﻤﺎ اَ ْ َ َ ُ ْ‬
‫ﺸﺎﻛﻢ ْ‬ ‫ﺸﺎء﴾ ﻣﻦ اﳋﻠﻖ ﴿ َ َ ۤ‬ ‫َْ ُِ ْ‬
‫ﻌﺪﻛﻢ ﻣﺎ َ َ ٓ ُ‬
‫ﻤﻠﻮا َﻋ ٰ‬ ‫ﻳﻦ ﴿‪ ﴾﴾۱۳۴‬ﻓﺎﺋﺘﲔ ﻋﺬاﺑﻨﺎ ﴿ ُ ْ‬
‫ﻗﻞ﴾ ﳍﻢ ﴿ ٰ َ ْﻘﻮم ِ اﻋْ َ ُ ْ‬ ‫ﺑﻤﻌﺠﺰ ِ ْ َ‬
‫ُِ ْ ِ‬ ‫ﻻت﴾ ﻻ ﳏﺎﻟﺔ ﴿ َ ۤ‬
‫وﻣﺎ اَ‬ ‫ﻣﻦ اﻟﺴﺎﻋﺔ واﻟﻌﺬاب ﴿ َ ٰ ٍ‬
‫)‪(٨‬‬

‫ﰲ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﺍﷲِ ﺭ‪‬ﺑ‪‬ﻨﺎ ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ ﻣ‪‬ﺸ‪‬ﺮِﻛِﲔ﴾ ]ﺍﻹﻧﻌﺎﻡ‪ [٢٣:‬ﻗﻠﺖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻃﻮﻳﻞ ﻭﺍﻷﺣﻮﺍﻝ ﳐﺘﻠﻔﺔ ﻓـﺈﺫﺍ ﺭ‪‬ﺃﹶﻭ‪‬ﺍ ﻣـﺎ ﺣـﺼﻞ ﻟﻠﻤـﺆﻣﻨﲔ‬
‫ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﻜﺮﺍﻣﺔ ﺃﻧﻜﺮﻭﺍ ﺍﻟﺸﺮﻙ‪ ‬ﻟﻌﻞﹼ ﺫﻟﻚ ﺍﻹﻧﻜﺎﺭ ﻳﻨﻔﻌﻬﻢ ﻭﻗـﺎﻟﻮﺍ ﴿ﻭ‪‬ﺍﷲِ ﺭ‪‬ﺑ‪‬ﻨـﺎ ﻣ‪‬ـﺎ ﻛﹸﻨ‪‬ـﺎ ﻣ‪‬ـﺸ‪‬ﺮِﻛِﲔ﴾ ﻓﺤﻴﻨﺌـﺬ ﳜـﺘﻢ‬
‫ﻋﻠﻰ ﺃﻓﻮﺍﻫﻬﻢ ﻭﺗ‪‬ﺸﻬﺪ ﻋﻠﻴﻬﻢ ﺟﻮﺍﺭﺣ‪‬ﻬﻢ ﺑﺎﻟﺸﺮﻙ ﻭﺍﻟﻜﻔﺮ ﻓﺬﻟﻚ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﻭ‪‬ﺷ‪‬ـﻬِﺪ‪‬ﻭ‪‬ﺍ ﻋ‪‬ﻠـﻰ ﺃﹶﻧﻔﹸـﺴِﻬِﻢ ﺃﹶﻧ‪‬ﻬ‪‬ـﻢ ﻛـﺎﻧ‪‬ﻮﺍ ﻛٰﻔِـﺮِﻳﻦ‪﴾‬‬
‫ﻓﺈﻥ ﻗﻠﺖ‪ ‬ﻟِﻢ‪ ‬ﻛﹶﺮ‪‬ﺭ ﺷﻬﺎﺩﺗ‪‬ﻬﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ؟ ﻗﻠﺖ‪ ‬ﺷﻬﺎﺩﺗ‪‬ﻬﻢ ﺍﻷُﻭﱃ ﺍﻋﺘﺮﺍﻑ ﻣﻨﻬﻢ ﲟﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴـﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻣـﻦ ﺍﻟـﺸﺮﻙ ﻭﺍﻟﻜﻔـﺮ‬
‫ﻭﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﻭﰲ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﺷ‪‬ﻬِﺪ‪‬ﻭﺍ ﻋﻠﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ﴾ ﺫﹶﻡ‪ ‬ﳍﻢ ﻭﲣﻄﺌﺔﹲ ﻟﺮﺃﻳﻬﻢ ﻭﻭﺻﻒ ﻟﻘﻠـﺔ ﻧﻈـﺮﻫﻢ ﻷﻧﻔـﺴﻬﻢ ﻭﺃ‪‬ـﻢ ﻗـﻮﻡ ﻏـﺮ‪‬ﺗ‪‬ﻬﻢ‬
‫ﺍﳊﻴﺎﺓﹸ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺬﱠﺍﺗ‪‬ﻬﺎ ﻓﻜﺎﻥ ﻋﺎﻗﺒﺔﹸ ﺃﻣﺮِﻫﻢ ﺃ‪‬ﻢ ﺍﺿﻄ ‪‬ﺮﻭﺍ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺑـﺎﻟﻜﻔﺮ‪ ،‬ﻭﺍﳌﻘـﺼﻮﺩ‪ ‬ﻣـﻦ ﺷـﺮﺡِ ﺣـﺎﻟِﻬﻢ ﲢـﺬﻳﺮ‪‬‬
‫ﺍﻟﺴﺎﻣﻌﲔ ﻭﺯ‪‬ﺟﺮ‪‬ﻫﻢ ﻋﻦ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ‪) .‬ﺧﺎﺯﻥ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﳐﻔﻔﺔ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﴿ﺃﹶﻥﹾ﴾ ﳐﻔﱠﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﻟﻼﻡ ﻣﻘﺪ‪‬ﺭﺓ ﻗﺒﻠﹶﻬـﺎ ﻭﺍﲰ‪‬ﻬـﺎ ﺿـﻤ ‪‬ﲑ‬ ‫)‪(١‬‬
‫ﺍﻟﺸﺄﻥ ﻭﺃﻧﻪ ﺧﱪ ﴿ﺫﻟﻚ﴾ ﺃﻱ ½ﺫﻟـﻚ ﺍﻹﺭﺳـﺎﻝﹸ ﻷَﺟ‪‬ﻞِ ﺃﻥ ﱂ ﻳﻜـﻦ‪ ...‬ﺇﱁ¼ ‪ ،‬ﻭﻗﻴـﻞ ﴿ﺫﻟـﻚ﴾ ﺧـﱪ‪ ‬ﻣﺒﺘـﺪﺃ ﳏـﺬﻭﻑ ﻭ﴿ﺃﹶﻥﹾ﴾‬
‫ﻣﺼﺪﺭﻳﺔ ﺃﻱ ½ﺍﻷﻣﺮ‪ ‬ﺫﻟﻚ ﻻﻧﺘﻔﺎﺀ ﻛﻮﻥ ﺭﺑﻚ‪..‬ﺇﱁ¼‪) .‬ﺑﻴﻀﺎﻭﻱ ﻣ‪‬ﻊ‪ ‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻨﻬﺎ[ ﻗﺪ‪‬ﺭ ﺍﳌﻔﺴﺮ‪ ‬ﻗﻮﻟﹶﻪ ½ﻣﻨﻬﺎ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭ ﻣﺘﻌﻠﱢـﻖ ﲟﺤـﺬﻭﻑ ﺣـﺎﻝﹲ ﻣِـﻦ ﴿ﺍﻟﻘﹸـﺮٰﻯ﴾ ﻭﺍﳌﻌـﲎ‪½ :‬ﱂ‬ ‫)‪(٢‬‬
‫ﻳﻜﻦ ﻣ‪‬ﻬﻠِﻚ‪ ‬ﺃﻫﻞِ ﺍﻟﻘﹸﺮٰﻯ ﺑﺴﺒﺐِ ﻭﻗﻮﻉِ ﻇﻠﻢٍ ﻣﻨﻬﺎ ﻭﺍﳊﺎﻝﹸ ﺃﻥﹼ ﺃﻫﻠﹶﻬﺎ ﻟﹶﻢ ﻳ‪‬ﺮﺳ‪‬ﻞ ﺇﻟﻴﻬﻢ ﺭﺳﻮﻝﹲ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺫﹶﻟِﻚ‪ ‬ﺃﹶﻥ ﻟﹶﻢ ﻳ‪‬ﻜﹸﻦ ﺭ‪‬ﺑ‪‬ﻚ ﻣ‪‬ﻬﻠِﻚ‪ ‬ﺍﻟﻘﹸﺮٰﻯ ﺑِﻈﹸﻠﻢٍ ﻭ‪‬ﺃﹶﻫ‪‬ﻠﹸﻬ‪‬ﺎ ﻏٰﻔِﻠﹸﻮ‪‬ﻥﹶ﴾[ ﺃﻱ ﻟﹶﻢ ﻳ‪‬ﺮﺳِﻞ ﺇﻟﻴﻬﻢ ﺭﺳـﻮﻻﹰ‪ ،‬ﻓﻔﻴـﻪ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﺃﻧـﻪ ﻻ‬ ‫)‪(٣‬‬
‫ﺗﻜﻠﻴﻒ‪ ‬ﻗﹶﺒﻞﹶ ﺍﻟﺒﻌﺜﺔ ﻭﻻ ﺣ‪‬ﻜﻢ‪ ‬ﻟﻠﻌﻘﻞ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ٰﺖ﴾[ ﻓﺴ‪‬ﺮﻫﺎ ﺍﳌﻔﺴ‪‬ﺮ ﺑﻘﻮﻟﻪ ½ﺟ‪‬ﺰﺍﺀٌ¼ ﻭﻛـﺎﻥ ﺍﳌﹸـﺴ‪‬ﻮ‪‬ﻍﹸ ﻟﺘﻔـﺴﲑ ﺍﳉﻤـﻊ ﺑـﺎﳌﻔﺮﺩ ﻛـﻮﻥﹶ ﺍﳉـﺰﺍﺀِ ﻣـﺼﺪﺭﺍﹰ‪ ،‬ﻭ½ﻣـﺎ¼‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺩ‪‬ﺭ‪‬ﺟ ‪‬‬ ‫)‪(٤‬‬
‫ﻣﺼﺪﺭﻳﺔ ﺃﻭ ﻣﻮﺻﻮﻟﺔ ﻭ½ﻣِﻦ¼ ﺍﻟﺪﺍﺧﻠﺔ ﻋﻠﻴﻬﺎ ﺍﺑﺘﺪﺍﺋﻴﺔ ﺃﻭ ﺗﻌﻠﻴﻠﻴﺔ ﺃﻭ ﺑﻴﺎﻧﻴﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺟﺰﺍﺀ[ ﻓﺴﺮ ﺍﻟﺪﺭﺟﺎﺕ ﺑﺎﳉﺰﺍﺀ ﻷﻧﻪ ﳌﹼﺎ ﻓﺴ‪‬ﺮ ﺍﻟﻜﻞﱠ ﺑﺎﻟﻌﺎﻣِﻠﲔ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀٌ ﻛﺎﻧﻮﺍ ﻣﺆﻣﻨﲔ ﺃﻭ ﻛﻔﺎﺭﺍﹰ ﻟﹶﺰِﻡ ﺃﻥ ﻳ‪‬ﻔﺴ‪‬ﺮ‪ ‬ﺍﻟﺪﺭﺟﺎﺕ‬ ‫)‪(٥‬‬
‫ﺑﺎﳉﺰﺍﺀ ﻷﻥﹼ ﺍﻟﺪﺭﺟﺎﺕِ ﻏﻠﺐ ﺍﺳﺘﻌﻤﺎﻟﹸﻬﺎ ﻣﻄﻠﻘﺎ ﰲ ﺍﳋﲑ ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﺍﻟﻜﻔﺎﺭ‪ ‬ﻻ ﺛﻮﺍﺏ‪ ‬ﳍﻢ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻟِﻜﹸﻞﱟ ﺩ‪‬ﺭ‪‬ﺟٰﺖ‪ ‬ﻣِﻤ‪‬ﺎ ﻋ‪‬ﻤِﻠﹸﻮ‪‬ﺍ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻣ‪‬ﻦ ﻗﺎﻝ ﺇﻥﹼ ﺍﳉﻦ‪ ‬ﻳ‪‬ﺪﺧ‪‬ﻠﻮﻥ ﺍﳉﻨ‪‬ﺔﹶ ﻭﻳ‪‬ﺜﺎﺑ‪‬ﻮﻥ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻹﻫﻼﻙ[ ﺃﻱ ﺇﻫﻼﻙِ ﲨﻴﻌِﻜﻢ ﺃﻱ ﺍﺳﺘﺌﺼﺎﻟِﻜﻢ ﺑﺎﳌﻮﺕ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﺇﻻﹼ ﻓﻤﻮﺗ‪‬ﻬﻢ ﻋﻠﻰ ﺍﻟﺘﺪﺭﻳﺞ ﻭﺍﻗﻊ ﻻ ﻣ‪‬ﺤﺎﻟﺔﹶ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺎﺋِﺘِﲔ ﻋ‪‬ﺬﺍﺑ‪‬ﻨﺎ[ ﺃﻱ ﻫﺎﺭِﺑِﲔ‪ ‬ﻣِﻨﻪ ﺑﻞ ﻫﻮ ﻣ‪‬ﺪﺭﻛﹸﻜﻢ ﻻ ﻣ‪‬ﺤﺎﻟﺔﹶ ﻳﻘﺎﻝ ½ﺃﹶﻋ‪‬ﺠ‪‬ﺰ‪‬ﻧِﻲ ﻓﻼﻥﹲ ﺃﻱ ﻓﺎﺗ‪‬ﻨِﻲ ﻓﻠﹶﻢ ﺃﹶﻗﺪِﺭ‪ ‬ﻋﻠﻴﻪ¼‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ ‬ﺑﻴـﺎﻥﹸ‬ ‫)‪(٨‬‬
‫‪Å‬‬
‫‪167‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻋﺎﻗﺒﺔُ اﻟﺪار ِ﴾‬ ‫ﻣﻦ﴾ ﻣﻮﺻﻮﻟﺔ ﻣﻔﻌﻮل اﻟﻌﻠﻢ ﴿ َ ُ ْ ُ‬
‫ﺗﻜﻮن ﻟَ ٗ َ ِ َ‬ ‫َﻤﻮن َ ْ‬ ‫ﻋﺎﻣﻞ﴾ ﻋ ﺣﺎﻟﱵ ﴿ َ َ ْ َ‬
‫ﻓﺴﻮف َ ْﻌﻠ ُ ْ َ‬ ‫َﻣ َ َ ِ ُ ْ‬
‫ﺎﻧﺘﻜﻢ﴾ ﺣﺎﻟﺘﻜﻢ ﴿ا ِ ْ َ ِ ٌ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫اﻟﻈﻠﻤﻮن ﴿‪ ﴾﴾۱۳۵‬اﻟﻜﺎﻓﺮون‬ ‫أي اﻟﻌﺎﻗﺒﺔ اﳌﺤﻤﻮدة)‪ (٤)(٣‬ﰲ اﻟﺪار اﻵﺧﺮة‪ ،‬أﳓﻦ أم أﻧﺘﻢ؟)‪ِ ﴿ (٥‬اﻧ ٗ َﻻ ُﻔ ِ ُ‬
‫ْﻠﺢ﴾ ﻳﺴﻌﺪ ﴿ ِ ُ ْ َ‬
‫واﻻ َ ْ َﻌﺎم ِ َ ِﺼ ْ ًﺒﺎ﴾ ﻳﺼﺮﻓﻮﻧﻪ إﱃ اﻟﻀﻴﻔﺎن‬ ‫ث﴾ اﻟﺰرع ﴿ َ ْ‬ ‫ذراَ﴾ ﺧﻠﻖ ﴿ ِ َ‬
‫ﻣﻦ اﻟْ َ ْ ِ‬ ‫وﺟﻌﻠﻮا﴾ أي ﻛﻔﺎر ﻣﻜﺔ ﴿ ِﻣﻤﺎ َ َ‬
‫?‬
‫﴿َ َ َ ُْ‬
‫ﺑﺰﻋﻤ ِ ِ ْﻢ﴾ ﺑﺎﻟﻔﺘﺢ واﻟﻀﻢ ﴿ َو ٰ َﺬا ﻟ ِ ُ َ َ ٓﺎ‪َِ Ò‬ﻨﺎ﴾ ﻓﻜﺎﻧﻮا إذا‬ ‫واﳌﺴﺎﻛﲔ وﻟﺸﺮﻛﺎﺋﻬﻢ ﻧﺼﻴﺒﺎ)‪ (٦‬ﻳﺼﺮﻓﻮﻧﻪ إﱃ ﺳﺪﻧﺘﻬﺎ ﴿ َ َ ُْ‬
‫?‬
‫‪٢‬‬
‫ﻓﻘﺎﻟﻮا ٰ َﺬا ِ َ ْ‬
‫‪٣‬‬
‫ﺳﻘﻂ ﰲ ﻧﺼﻴﺐ اﷲ ﺷﻲء ﻣﻦ ﻧﺼﻴﺒﻬﺎ اﻟﺘﻘﻄﻮه)‪ (٧‬أو ﰲ ﻧﺼﻴﺒﻬﺎ ﺷﻲء ﻣﻦ ﻧﺼﻴﺒﻪ ﺗﺮﻛﻮه وﻗﺎﻟﻮا إن اﷲ ﻏﲏ ﻋﻦ ﻫﺬا‪ ،‬ﻛﻤﺎ ﻗﺎل‬
‫‪٣‬‬ ‫‪٢‬‬

‫ﺩﻭﺍﻡ ﺍﻧﺘﻔﺎﺀِ ﺍﻹﻋﺠﺎﺯ ﻻ ﺑﻴﺎﻥﹸ ﺍﻧﺘﻔﺎﺀ ﺩ‪‬ﻭﺍﻡِ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻓﺈﻥ ﺍﳉﻤﻠﺔﹶ ﺍﻹﲰﻴﺔﹶ ﻛﻤﺎ ﺗ‪‬ﺪﻝﱡ ﻋﻠﻰ ﺩﻭﺍﻡِ ﺍﻟﺜﱡﺒﻮﺕ ﻛﺬﻟﻚ ﺗﺪﻝﹼ ﲟﻌﻮﻧـﺔ ﺍﳌﹶﻘـﺎﻡ‬
‫ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺣﺮﻑ‪ ‬ﺍﻟﻨ‪‬ﻔﹾﻲ ﻋﻠﻰ ﺩ‪‬ﻭﺍﻡ ﺍﻻﻧﺘِﻔﺎﺀ ﻻ ﻋﻠﻰ ﺍﻧﺘِﻔﺎﺀ ﺍﻟﺪ‪‬ﻭﺍﻡ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻟﺘﻜﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳌﻜﺎﻧﺔ ﻇﺮﻑ ﲟﻌﲎ ﺍﳌﻜﺎﻥ ﻛﺎﳌﹶﻘﺎﻡ ﻭﺍﳌﹶﻘﺎﻣـﺔ ﻭﻫـﻮ ﻣ‪‬ﺠـﺎﺯ ﻋـﻦ‬ ‫)‪(١‬‬
‫ﺍﳊﺎﻝ‪ ،‬ﻭﻗﻴﻞ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﻟﺘﻤﻜﱡﻦ ﻭﻫﻮ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻻﻗﺘﺪﺍﺭ‪) .‬ﺍﻟﺸﻬﺎﺏ ﻣ‪‬ﻊ‪ ‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻮﺻﻮﻟﺔ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫـﻮ ﺍﳌﺨﺘـﺎﺭ ﻋﻨـﺪﻩ ﻣِـﻦ ﺃﻥﹼ ﴿ﻣ‪‬ـﻦ﴾ ﻣﻮﺻـﻮﻟﺔ ﻭﻫـﻲ ﻣﻔﻌـﻮﻝﹲ ﻟﻘﻮﻟـﻪ ﴿ﺗ‪‬ﻌﻠﹶﻤـﻮﻥ﴾ ﲟﻌـﲎ‬ ‫)‪(٢‬‬
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‫½ﺗ‪‬ﻌﺮِﻓـﻮﻥ¼ ﻷﻥﹼ ﺍﻟﻌِﻠــﻢ ﻳ‪‬ﺘﻌـﺪ‪‬ﻯ ﺇﱃ ﻣﻔﻌـﻮﻟﹶﲔ ﻭﻫﺎﻫﻨــﺎ ﻟــﻴﺲ ﻛــﺬﻟﻚ‪ ،‬ﻭﻗﻴـﻞ ﴿ﻣ‪‬ــﻦ﴾ ﺍﺳــﺘﻔﻬﺎﻣﻴﺔ ﲟﻌــﲎ ½ﻣ‪‬ـﻦ ﺗﻜــﻮﻥ ﻟــﻪ ﺍﻟﻌﺎﻗﺒـﺔﹸ‬
‫ﺍﳊﺴﻨٰﻰ؟¼‪) .‬ﺍﻟﺸﻬﺎﺏ ﻣ‪‬ﻊ‪ ‬ﺑﻴﻀﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻌﺎﻗِﺒﺔﹸ ﺍﳌﹶﺤﻤ‪‬ﻮﺩ ﹸﺓ[ ﻭﻫﻲ ﺍﻻﺳﺘِﺮﺍﺣﺔﹸ ﻭﺍﻃﻤﺌﻨﺎﻥﹸ ﺍﳋﺎﻃِﺮ ﻭﻫﺬﻩ ﺣﺎﺻﻠﺔ ﰲ ﺍﻟـﺪ‪‬ﺍﺭ ﺍﻵﺧـﺮﺓ ﺍﻟـﱵ ﻫـﻲ ﺍﳉﻨ‪‬ـﺔ ﻓﺤ‪‬ـﺼ‪‬ﻠﺖِ‬ ‫)‪(٣‬‬
‫ﺍﳌﻐﺎﻳ‪‬ﺮﺓﹸ ﺑ‪‬ﻴ‪‬ﻦ ﺍﻟﻈﹼﺮﻑ ﻭﺍﳌﹶﻈﹾﺮﻭﻑ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻌﺎﻗﺒﺔ ﺍﶈﻤﻮﺩﺓ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﹶﺴ‪‬ﻮ‪‬ﻑ‪ ‬ﺗ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮ‪‬ﻥﹶ ﻣ‪‬ﻦ‪ ‬ﺗ‪‬ﻜﹸﻮ‪‬ﻥﹸ ﻟﹶﻪ‪ ‬ﻋ‪‬ﺎﻗِﺒ‪‬ﺔﹸ ﺍﻟﺪ‪‬ﺍﺭِ﴾ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌ‪‬ﺼﺎﺓ ﻟﻴﺲ‬ ‫)‪(٤‬‬
‫ﳍﻢ ﻋﺎﻗﺒﺔﹸ ﺍﻟﺪﺍﺭ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺑﻞ ﳍﻢ ﻋﺎﻗﺒﺔﹸ ﺍﻟﺪﺍﺭ ﺃﻳﻀﺎﹰ ﻛﻤﺎ ﻟﻠﻤﺘ‪‬ﻘﲔ ﻓﻤﺎ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ؟‪ ،‬ﻭﺣﺎﺻـﻞ ﺍﻟـﺪﻓﻊ ﺃﻥ ﺍﳌـﺮﺍﺩ ﺑﺎﻟﻌﺎﻗﺒـﺔ ﺍﻟﻌﺎﻗﺒـﺔﹸ‬
‫ﺍﶈﻤﻮﺩﺓﹸ ﻻ ﻣﻄﻠﻖ‪ ‬ﺍﻟﻌﺎﻗﺒﺔِ ﻭﻻ ﺷﻚ‪ ‬ﰲ ﺃﻥﹼ ﺍﻟﻌ‪‬ﺼﺎﺓ ﻟﻴﺲ ﳍﻢ ﺍﻟﻌﺎﻗﺒﺔﹸ ﺍﶈﻤﻮﺩﺓﹸ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻧ‪‬ﺤﻦ‪ ‬ﺃﹶﻡ ﺃﻧﺘﻢ[ ﺍﻟﻈﹼﺎﻫﺮ ﺃﻥﹼ ﻫﺬﺍ ﺇﳕﺎ ﻳ‪‬ﻨﺎﺳِﺐ‪ ‬ﺟ‪‬ﻌ‪‬ﻞﹶ ﴿ﻣ‪‬ﻦ﴾ ﺍﺳﺘِﻔﻬﺎﻣﻴﺔ ﻛﻤﺎ ﻗـﺎﻝ ﺑـﻪ ﺑﻌـﻀ‪‬ﻬﻢ )ﻭﻫـﺬﺍ ﻫـﻮ ﺍﻟـﺬﻱ ﻣـﺎ ﺍﺧﺘـﺎﺭﻩ‬ ‫)‪(٥‬‬
‫ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"(‪ ،‬ﻭﻻ ﻳﻈﻬﺮ ﻟﻪ ﻭﺟﻪ‪ ‬ﻋﻠﻰ ﻛﻮ‪‬ـﺎ‬
‫ﻣﻮﺻﻮﻟﺔﹰ ﺍﻟﺬﻱ ﻣ‪‬ﺸﻰ ﻋﻠﻴﻪ ﺍﳌﻔﺴ‪‬ﺮ ﺇﺫِ ﺍﳌﻌﲎ ﻋﻠﻴﻪ ½ﺗ‪‬ﻌﻠﹶﻤﻮﻥ ﺍﻟﻔﺮِﻳﻖ‪ ‬ﺍﻟﺬﻱ ﻟﻪ ﻋﺎﻗﺒﺔﹸ ﺍﻟﺪ‪‬ﺍﺭ¼ ﻭﻫـﻮ ﺍﳌﹸـﺴﻠﱠﻢ ﻭﻫـﺬﺍ ﺍﳌﻌـﲎ ﻻ ﻣ‪‬ﺠـﺎﻝﹶ‬
‫ﻟﻼﺳﺘﻔﻬﺎﻡ ﻓﻴﻪ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺰﻳﺎﺩﺓِ ﻣﺎ ﺑﲔ ﺍﳍﻼﻟﹶﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻟِﺸ‪‬ﺮ‪‬ﻛﺎﺋِﻬﻢ ﻧ‪‬ـﺼﻴﺒﺎﹰ[ ﺃﺷـﺎﺭ ﺑِﻬـﺬﺍ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻵﻳـﺔ ﺣ‪‬ـﺬﹾﻑ‪ ‬ﺃﹶﺣـﺪِ ﺍﻟﻘِـﺴﻤ‪‬ﲔ ﻭﱂ ﻳ‪‬ـﺬﻛﹶﺮ ﺍﻛﺘِﻔـﺎﺀً ﺑﻘﻮﻟـﻪ ﴿ﻓﹶﻘﹶـﺎﻟﹸﻮ‪‬ﺍ ﻫٰـﺬﹶﺍ ﷲِ‬ ‫)‪(٦‬‬
‫ﺑِﺰ‪‬ﻋ‪‬ﻤِﻬِﻢ‪ ...‬ﺇﱁ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺘ‪‬ﻘﹶﻄﹸﻮﻩ[ ﺃﻱ ﻭﺭ‪‬ﺩ‪‬ﻭﻩ ﺇﱃ ﻧﺼﻴﺒﻬﺎ ﻭﻗﺎﻟﻮﺍ ﻫﻲ ﻓﻘﲑﺓﹲ ﳏﺘﺎﺟﺔﹲ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﺎء﴾ ﺑﺌﺲ ﴿ َﻣﺎ َ ْ ُ ُ ْ َ‬
‫ﻳﺤﻜﻤﻮن‬ ‫ﺼﻞ ا ِ ٰ ُ َ َ ٓﺎ‪ْ ِ ِ Ò‬ﻢ َﺳ ٓ َ‬
‫ﺎن َﻓ ُ َﻮ َ ِ ُ‬ ‫وﻣﺎ َ َ‬
‫ﺼﻞ ا ِ َ اﷲ ِ﴾ أي ﳉﻬﺘﻪ ﴿ َ َ‬
‫ﻓﻼ َ ِ ُ‬ ‫ﺎن ﻟ ِ ُ َ َ ٓﺎ‪ْ ِ ِ Ò‬ﻢ َ َ‬
‫ﺗﻌﺎﱃ‪َ َ ﴿ :‬ﻓﻤﺎ َ َ‬
‫)‪(١‬‬

‫اوﻻد ِ ِ ْﻢ﴾ ﺑﺎﻟﻮأد‬ ‫ﻣﻦ ْاﻟﻤُ ْ ِ ﻛ ِ ْ َ َ ْ َ‬

‫ﻗﺘﻞ َ ْ َ‬ ‫ﻳﻦ ِ َﻜﺜ ِ ْ ٍ َ‬ ‫وﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ زﻳﻦ ﳍﻢ ﻣﺎ ذﻛﺮ ﴿ َز َ‬ ‫﴿‪ (٢)﴾﴾۱۳۶‬ﺣﻜﻤﻬﻢ ﻫﺬا)‪َ َ ﴿ (٣‬‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﺎؤ ُ ْﻢ﴾ ﻣﻦ اﳉﻦ ﺑﺎﻟﺮﻓﻊ ﻓﺎﻋﻞ ½زﻳﻦ¼)‪ ،(٧‬وﰲ ﻗﺮاءة ﺑﺒﻨﺎءه ﻟﻠﻤﻔﻌﻮل ورﻓﻊ ½ﻗﺘﻞ¼ وﻧﺼﺐ ½اﻷوﻻد¼ ﺑﻪ وﺟﺮ‬
‫﴿ ُ َ َٓ ُ‬
‫?‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫½ﺷﺮﻛﺎﺋﻬﻢ¼ ﺑﺈﺿﺎﻓﺘﻪ)‪ (٨‬وﻓﻴﻪ اﻟﻔﺼﻞ ﺑﲔ اﳌﻀﺎف واﳌﻀﺎف إﻟﻴﻪ ﺑﺎﳌﻔﻌﻮل وﻻ ﻳﻀﺮ ‪ ،‬وإﺿﺎﻓﺔ اﻟﻘﺘﻞ إﱃ اﻟﺸﺮﻛﺎء‬
‫)‪(٩‬‬
‫‪٤‬‬ ‫‪٤‬‬ ‫‪٣‬‬
‫ﻷﻣﺮﻫﻢ ﺑﻪ ‪.............................................................................................‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﺌﺲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺳ‪‬ﺂﺀَ﴾ ﺃﹸﺟ‪‬ﺮِﻳ‪‬ﺖ‪ ‬ﻣ‪‬ﺠ‪‬ﺮٰﻯ ½ﺑِﺌﺲ‪ ¼‬ﻷﻥﹼ ﺃﺻﻠﻬﺎ )ﺃﻱ ﺃﺻﻞ ½ﺳﺎﺀ¼( ﺍﻟﺘﻌﺪ‪‬ﻱ ﳌﻔﻌﻮﻝ‪ ،‬ﺗﻘـﻮﻝ ½ﺳ‪‬ـﺎﺀَﻧِﻲ‪‬‬ ‫)‪(١‬‬
‫ﺍﻟﺸﻲﺀُ ﻳ‪‬ﺴ‪‬ﻮﺀُﻧِﻲ¼ ﰒ ﳌﹼﺎ ﺍﺳﺘ‪‬ﻌﻤﻠﺖ‪ ‬ﺍﺳﺘﻌﻤﺎﻝﹶ ½ﺑﺌﺲ‪ ¼‬ﺑ‪‬ﻨﻴﺖ ﻋﻠﻰ ½ﻓﹶﻌ‪‬ﻞﹶ¼ ﻭﺟ‪‬ﺮﺕ‪ ‬ﻋﻠﻴﻬﺎ ﺃﺣﻜﺎﻡ‪½ ‬ﺑِﺌﹾﺲ‪) .¼‬ﺟ‪‬ﻤـﻞ ﰲ ﺍﻟﻨـﺴﺎﺀ ﲢـﺖ‬
‫ﺁﻳﺔ‪ ،٢٢:‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺳ‪‬ﺂﺀَ ﻣ‪‬ﺎ ﻳ‪‬ﺤ‪‬ﻜﹸﻤ‪‬ﻮ‪‬ﻥﹶ﴾[ ﴿ﺳ‪‬ﺎﺀَ﴾ ﻓِﻌﻞﹲ ﻣﺎﺽٍ ﻭ﴿ﻣﺎ﴾ ﺍﺳﻢ‪ ‬ﻣﻮﺻﻮﻝٍ ﻓﺎﻋﻞﹲ ﻭ﴿ﻳ‪‬ﺤ‪‬ﻜﹸﻤ‪‬ـﻮ‪‬ﻥﹶ﴾ ﺻِـﻠﺘ‪‬ﻪ‪ ،‬ﻭﺍﳌﺨـﺼﻮﺹ‪ ‬ﺑﺎﻟـﺬ ‪‬ﻡ‬ ‫)‪(٢‬‬
‫ﳏﺬﻭﻑ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴﺮ‪ ‬ﺑﻘﻮﻟﻪ ½ﺣﻜﻤ‪‬ﻬﻢ¼ ﻭﻗﻮﻟﻪ ½ﻫﺬﺍ¼ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ½ﺣﻜﻤﻬﻢ¼ ﻷﻥﹼ ½ﺣﻜﻤﻬﻢ¼ ﻣﺒﺘﺪﺃ ﻭﺍﳉﻤﻠﺔ ﻗﺒﻠﹶﻪ ﺧ‪‬ﺒ‪‬ﺮﻩ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺣ‪‬ﻜﻤ‪‬ﻬﻢ ﻫﺬﺍ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﳌﺨﺼﻮﺹ‪ ‬ﺑﺎﻟﺬﻡ‪ ‬ﳏﺬﻭﻑ ﻛﻤﺎ ﻣﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
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‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﺯﻳﻦ ﳍﻢ ﻣﺎ ﺫﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻷﻣﺮﻳﻦ‪ ،‬ﺍﻷﻭ‪‬ﻝ ﺃﻥﹼ ﺍﻟﻜﺎﻑ‪ ‬ﰲ ﻣ‪‬ﻮﺿِﻊ ﺍﻟﻨـﺼﺐ ﻋﻠـﻰ ﺃﻧـﻪ ﺻـﻔﺔ ﳌـﺼﺪﺭ ﳏـﺬﻭﻑ‬ ‫)‪(٤‬‬
‫ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﺯﻳﻦ ﳍﻢ ﺍﻟﺸﺮﻛﺎﺀُ ﻗﺘﻞﹶ ﺃﻭﻻﺩﻫﻢ ﺗﺰﻳﻴﻨﺎ ﻣﺜﻞﹶ ﺗﺰﻳﲔِ ﺫﻟﻚ ﺍﻟﻔﻌﻞِ ﺍﻟﻘﺒﻴﺢِ¼ ﻭﺍﻟﺜﺎﱐ ﺃﻥﹼ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﲨﻴﻊ‪ ‬ﻣﺎ ﺫﻛﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟِﻜﹶِﺜﻴ‪‬ﺮٍ ‪‬ﻣﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺸ‪‬ﺮِﻛِﻴ‪‬ﻦ‪ [﴾‬ﺍﻟﻼﻡ ﻣﺘﻌﻠﱢﻘﺔ ﺑـ﴿ﺯ‪‬ﻳ‪‬ﻦ‪ ﴾‬ﻭﻛﺬﻟﻚ ﺍﻟﻼﻡ‪ ‬ﰲ ﻗﻮﻟﻪ ﴿ﻟِﻴ‪‬ﺮ‪‬ﺩ‪‬ﻭ‪‬ﻫ‪‬ﻢ‪ ،﴾‬ﻓﺈﻥ ﻗﻴﻞ ﻛﻴﻒ ﺗ‪‬ﻌ‪‬ﱠﻠﻖ‪ ‬ﺣ‪‬ﺮﻓﹶـﺎ ﺟـﺮ‪ ‬ﺑﻠﻔـﻆٍ‬ ‫)‪(٥‬‬
‫ﻭﺍﺣﺪٍ ﻭﻣﻌﲎ ﻭﺍﺣﺪ ﺑﻌﺎﻣﻞ ﻭﺍﺣﺪ ﻣﻦ ﻏﲑ ﺑ‪‬ﺪ‪‬ﻟﻴ‪‬ﺔ ﻭﻻ ﻋ‪‬ﻄﹾﻒٍ؟ ﻓﺎﳉﻮﺍﺏ‪ ‬ﺃﻥﹼ ﻣﻌﻨﺎﳘﺎ ﳐﺘﻠﻒ ﻓﺈﻥﹼ ﺍﻷُﻭﱃ ﻟﻠﺘ‪‬ﻌﺪﻳﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﻌﻠﹼﻴﺔ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺎﻟﹾﻮ‪‬ﺃﹾﺩِ[ ﻭﻫﻮ ﺩﻓﻦ‪ ‬ﺍﻹﻧﺎﺙِ ﺑﺎﳊﻴﺎﺓ ﻣ‪‬ﺨﺎﻓﺔﹶ ﺍﻟﻔﻘﺮِ ﻭﺍﻟﻌﻴﻠﺔِ ﻭﺍﻟﺴﱯ ﻭﺍﻟﻌﺎﺭِ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻭ‪‬ﺇِﺫﹶﺍ ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺅ‪‬ﻭ‪‬ﺩ‪‬ﺓﹸ ﺳ‪‬ـﺌِﻠﹶﺖ‪ ‬۝ﺑِـﹶﺄﻱ‪ ‬ﺫﹶﻧ‪‬ـﺐٍ‬ ‫)‪(٦‬‬
‫ﻗﹸﺘِﻠﹶﺖ‪] ﴾‬ﺍﻟﺘﻜﻮﻳﺮ‪ ،[٨،٩:‬ﻭﺇ‪‬ﻢ ﻛﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻘﺘﻠﻮﻥ ﺍﻹﻧﺎﺙ ﺑِﺎﻟﻮﺃﹾﺩِ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻨﺤ‪‬ﺮ‪‬ﻭﻥ ﺍﻟﺬﻛﻮﺭ‪ ‬ﻵﳍﺘﻬﻢ ﻓﻜﺎﻥ ﺍﻟﺮ‪‬ﺟﻞﹸ ﳛﻠﻒ ﻟـﺌِﻦ ﻭ‪‬ﻟـﺪ‬
‫ﻟﻪ ﻛﺬﺍ ﻣِﻦ ﺍﻟﺬﹼﻛﻮﺭ ﻟﹶﻴ‪‬ﻨﺤ‪‬ﺮ‪‬ﻥﹼ ﺃﺣﺪ‪‬ﻫﻢ ﻛﻤﺎ ﺣ‪‬ﻠﹶﻒ ﻋﺒﺪ‪ ‬ﺍﳌﻄﱠﻠِﺐ ﻟﹶﻴﻨﺤ‪‬ﺮ‪‬ﻥﱠ ﻋﺒﺪ‪ ‬ﺍﷲِ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺎﻋﻞﹸ ﴿ﺯ‪‬ﻳﻦ‪ [﴾‬ﺃﻱ ﺍﻟﺬﻱ ﻫﻮ ﻟﻔﻆ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳ‪‬ﺼِﺢ‪ ‬ﺃﻳﻀﺎﹰ ﻣﻦ ﺣﻴﺚﹸ ﺍﳌﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﻓﺎﻋِﻞﹶ ½ﺯ‪‬ﻳ‪‬ﻦ‪ ¼‬ﺍﻟﺬﻱ ﻫﻮ ﻟﻔﻆ ﺍﳌﻔﺴﺮ‬ ‫)‪(٧‬‬
‫ﰲ ﻗﻮﻟﻪ ½ﻛﻤﺎ ﺯ‪‬ﻳ‪‬ﻦ‪ ‬ﳍﻢ ﻣﺎ ﺫﹸﻛﺮ¼ ﺃﻱ ﺯ‪‬ﻳ‪‬ﻦ‪ ‬ﻟﹶﻬﻢ ﺷﺮﻛﺎﺅ‪‬ﻫﻢ ﻣﺎ ﺫﹸﻛﺮ ﺃﻱ ﻗﺴﻤﺔﹶ ﺃﻣﻮﺍﻟِﻬﻢ ﺑ‪‬ﲔ‪ ‬ﺍﷲِ ﻋﺰ‪‬ﻭﺟﻞﹼ ﻭﺃﺻﻨﺎﻣِﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺈﺿﺎﻓﺘﻪ[ ﺃﻱ ﺇﺿﺎﻓﺔِ ﴿ﻗﺘﻞ﴾ ﺇﱃ ﴿ﺷﺮﻛﺎﺋﻬﻢ﴾ ﺇﺿﺎﻓﺔﹶ ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﺳﻨﺎﺩ ﺍ‪‬ﺎﺯﻱ ﻛﻤﺎ ﻗﺎﻝ ½ﻭﺇﺿﺎﻓﺔ ﺍﻟﻘﺘـﻞ‪...‬‬ ‫)‪(٨‬‬
‫ﺇﱁ¼‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﺇﺿﺎﻓﺔ ﺍﻟﻘﺘﻞ¼ ﻣﺒﺘﺪﺃ ﻭﻗﻮﻟﻪ ½ﻷﻣﺮﻫﻢ ﺑﻪ¼ ﺧ‪‬ﺒ‪‬ﺮ‪ ،‬ﻭﺍﻟﻔﺎﻋﻞ ﺍﳊﻘﻴﻘﻲ ﳍﺬﺍ ﺍﳌﺼﺪﺭ ﻫـﻮ ﺍﻟﻜـﺜﲑ ﺍﻟﻘـﺎﺗﻠﻮﻥ ﻷﻭﻻﺩﻫـﻢ‪،‬‬
‫ﻭﺣﻘﻴﻘﺔﹸ ﺍﻹﺳﻨﺎﺩ‪½ :‬ﻭﻛﺬﻟﻚ ﺯﻳ‪‬ﻦ ﻟﻜﺜﲑٍ ﻗﺘﻠﻬﻢ ﺃﻭﻻﺩ‪‬ﻫﻢ ﺑﺴﺒﺒﺐ ﺃﻣﺮِ ﺷﺮﻛﺎﺋِﻬﻢ ﳍﻢ ﺑﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻻ ﻳﻀﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺭﺩ ﻟﻘﻮﻝ ﻣﻦ ﻗﺎﻝ ﺇﻧﻪ ﺿﻌﻴﻒ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻌﺪﻭﺩ ﻣـﻦ ﺿـﺮﻭﺭﺍﺕ ﺍﻟـﺸﻌﺮ‪ ،‬ﻭﻭﺟـﻪ ﺍﻟـﺮﺩ ﺃﻥ ﺍﳌـﻀﺮ‬ ‫)‪(٩‬‬
‫ﺍﻟﻔﺼﻞ ﺑﺎﻷﺟﻨﱯ ﻭﻫﺎﻫﻨﺎ ﻟﻴﺲ ﺑﺎﻷﺟﻨﱯ ﻓﻼ ﻳ‪‬ﻀ‪‬ﺮ‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫وﻣﺎ َ ْﻔ َ ُ ْ َ‬
‫ون ﴿‪ْ ُ َ َ ﴿ ﴾﴾۱۳۷‬‬
‫وﻗﺎﻟﻮا‬ ‫ﺷﺎء اﷲ ُ َﻣﺎ َ َ ُ ْ‬
‫ﻓﻌﻠﻮہ ُ َ َ ْ‬
‫ﻓﺬر ُ ْﻢ َ َ‬ ‫ﻟﻴﻠﺒﺴﻮا﴾ ﳜﻠﻄﻮا ﴿ َﻋﻠَﻴْ ِ ْﻢ ِ ْ‬
‫دﻳﻨَ ُ ْﻢ َو َ ْﻟﻮ َ ٓ َ‬ ‫دو ُ ْﻢ﴾ ﻳﻬﻠﻜﻮﻫﻢ ﴿ َو ِ َ ْ ِ ُ ْ‬ ‫﴿ِ ُْ‬
‫ﻟﲑ ُ ْ‬
‫)‪(٣‬‬ ‫)‪(٢)(١‬‬

‫ﺑﺰﻋﻤ ِ ِ ْﻢ﴾ أي ﻻ ﺣﺠﺔ ﳍﻢ ﻓﻴﻪ‬ ‫ﺸﺎء﴾ ﻣﻦ َﺧﺪﻣﺔ اﻷوﺛﺎن وﻏﲑﻫﻢ ﴿ ِ َ ْ‬ ‫ﻣﻦ َ ٓ ُ‬ ‫ﻳﻄﻌﻤُ َ ۤﺎ ِاﻻ َ ْ‬
‫ﺣﺠﺮ ﴾ ﺣﺮام ﴿ﻻ َ ْ َ‬ ‫ﺬہٖ اَ ْ َ ٌ‬
‫ﻌﺎم و َ ْ ٌث ِ ْ ٌ‬ ‫ٰ ِۤ‬
‫اﺳﻢ اﷲ ِ َﻋﻠَﻴْ َﺎ﴾ ﻋﻨﺪ ذﲝﻬﺎ ﺑﻞ‬ ‫ون ْ َ‬ ‫ﻌﺎم ﻻ َ ْﻳﺬ ُ ُ ْ َ‬ ‫ﻮر َﺎ﴾ ﻓﻼ ﺗﺮﻛﺐ ﻛﺎﻟﺴﻮاﺋﺐ واﳊﻮاﻣﻲ ﴿َواَ ْ َ ٌ‬ ‫ﻣﺖ ُﻇ ُ ْ ُ‬ ‫﴿ َواَ ْ َ ٌ‬
‫ﻌﺎم ُ َ ْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﺎﻧﻮا َ ْﻔ َ ُ ْ َ‬
‫ون ﴿‪ ﴾﴾۱۳۸‬ﻋﻠﻴﻪ ﴿ َ َ ُ ْ‬
‫وﻗﺎﻟﻮا َﻣﺎ ِ ْ‬ ‫ﺳﻴﺠﺰﻳ ْ ِ ْﻢ ِ َﺑﻤﺎ َ ُ ْ‬ ‫ﻳﺬﻛﺮون اﺳﻢ أﺻﻨﺎﻣﻬﻢ ‪،‬وﻧﺴﺒﻮا ذﻟﻚ إﱃ اﷲ ﴿اﻓ ِ َ ٓ ً‬
‫ْﺘـﺮاء َﻋﻠَﻴْ ِ َ َ ْ ِ‬
‫)‪(٧)(٦‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫ازواﺟﻨﺎ﴾ أي‬
‫وﻣ َ ٌم َﻋ َ ْ َ ِ َ‬ ‫ﺧﺎﻟﺼ ٌﺔ﴾ ﺣﻼل ﴿ ُ ُ ْ‬
‫ﻟﺬﻛﻮر َِﻧﺎ َ ُ‬ ‫ﺑﻄﻮن ٰ ِﺬہ ِ ْاﻻ َ ْ َﻌﺎم ِ﴾ اﳌﺤﺮﻣﺔ وﻫﻲ اﻟﺴﻮاﺋﺐ واﻟﺒﺤﺎﺋﺮ ﴿ َ ِ َ‬
‫ُُ ْ ِ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺨﻠِﻄﹸﻮﺍ[ ﺃﻱ ﻳ‪‬ﺪﺧِﻠﹸﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﺸﻚ‪ ‬ﰲ ﺩِﻳﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺩِﻳﻦ ﺳﻴﺪ‪‬ﻳﻨﺎ ﺇﲰﺎﻋﻴﻞﹶ ﻭﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﺻﻠﻮﺍﺕ‪ ‬ﺍﷲِ ﻭﺳـﻼﻣ‪‬ﻪ ﻋﻠﻴﻬﻤـﺎ‬ ‫)‪(١‬‬
‫ﻓﺮ‪‬ﺟ‪‬ﻌ‪‬ﻮﺍ ﻋﻨﻪ ﻟِﺘ‪‬ﻠﺒﻴﺲ ﺍﻟﺸﻴﺎﻃﲔ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺨﻠِﻄﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺍﻟﻠﱠﺒﺲ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﲟﻌﲎ ﺍﳋﻠﹾﻂ ﻭﻓﻌﻠﻪ ﻟﺒ‪‬ﺲ ﻳﻠﺒِﺲ ﻣﻦ ﺑﺎﺏ ½ﺿﺮﺏ ﻳﻀﺮﺏ¼ ﻻ ﻣـﻦ ﺍﻟﻠﱡـﺒﺲ‬ ‫)‪(٢‬‬
‫ﺑﻀﻢ‪ ‬ﺍﻟﻼﻡ ﺑﺎﻟﻔﺎﺭﺳﻲ ½ﭘﻮﺷﻴﺪﻥ ﺟﺎﻣﻪ¼ ﻭﻓﻌﻠﻪ ﻋﻠِﻢ ﻳﻌﻠﹶﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻗﹶﺎﻟﹸﻮ‪‬ﺍ﴾[ ﺣﻜﺎﻳﺔ ﻟﻨﻮﻉ ﺁﺧ‪‬ﺮ‪ ‬ﻣِﻦ ﺃﻧﻮﺍﻉ ﻛﻔﺮِﻫﻢ‪ ،‬ﻭ﴿ﻫﺬﻩ﴾ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣـﺎ ﺟﻌﻠـﻮﻩ ﻵﳍﺘـﻬﻢ‪ ،‬ﻭﺍﻟﺘﺄﻧﻴـﺚ ﺑﺎﻋﺘﺒـﺎﺭ ﺍﳋﹶﺒ‪‬ـﺮ‬ ‫)‪(٣‬‬
‫ﻭﻫﻮ ﻗﻮﻟﻪ ﴿ﺃﹶ‪‬ﻧﻌ‪‬ﺎﻡ‪ ﴾‬ﻓﻬﻮ ﻭ﴿ﺣ‪‬ﺮ‪‬ﺙﹲ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﻋﻦ ﺍﺳﻢِ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﺣِﺠ‪‬ﺮ‪ ﴾‬ﻓِﻌﻞ ﲟﻌﲎ ﻣﻔﻌﻮﻝ ﻛﺬﹶﺑﺢٍ ﻭﻃﺤﻦٍ ﲟﻌـﲎ ﻣـﺬﺑﻮﺡ‬
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‫‪0 0‬‬
‫ﻭﻣﻄﺤﻮﻥ‪ ،‬ﻳ‪‬ﺴﺘ‪‬ﻮِﻱ ﻓﻴﻪ ﺍﻟﻮﺍﺣﺪ‪ ‬ﻭﺍﻟﻜﺜﲑ‪ ‬ﻭﺍﳌﺬﻛﹼﺮ‪ ‬ﻭﺍﳌﺆﻧ‪‬ﺚﹸ ﻷﻥﹼ ﺃﺻـﻠﻪ ﺍﳌـﺼﺪﺭ‪ ‬ﻭﻟـﺬﻟﻚ ﻭﻗـﻊ ﺻـﻔﺔ ﻟــ﴿ﺃﹶ‪‬ﻧﻌ‪‬ﺎﻡ‪ ﴾‬ﻭ﴿ﺣ‪‬ـﺮ‪‬ﺙﹲ﴾‪،‬‬
‫ﻓﺠ‪‬ﻌ‪‬ﻠﻮﺍ ﻧﺼﻴﺐ‪ ‬ﺍﻵﳍﺔِ ﺃﻗﺴﺎﻣﺎﹰ ﺛﻼﺛﺔﹰ‪ ،‬ﺍﻷﻭ‪‬ﻝ ﻣﺎ ﺫﻛﺮﻩ ﺑﻘﻮﻟﻪ ﴿ِﺣِﺠ‪‬ـ ‪‬ﺮ﴾ ﻭﺍﻟﺜـﺎﱐ ﻣـﺎ ﺫﻛـﺮﻩ ﺑﻘﻮﻟـﻪ ﴿ﻭ‪‬ﺃﹶ‪‬ﻧﻌ‪‬ـﺎ ‪‬ﻡ ﺣ‪‬ﺮ‪‬ﻣ‪‬ـﺖ‪ ‬ﻇﹸﻬ‪‬ﻮ‪‬ﺭ‪‬ﻫ‪‬ـﺎ‪...‬‬
‫ﺇﱁ﴾ ﻭﺍﻟﺜﺎﻟﺚ ﻗﻮﻟﹸﻪ ﴿ﻭ‪‬ﺃﹶ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻡ ﻻﱠ ﻳ‪‬ﺬﹾﻛﹸﺮ‪‬ﻭ‪‬ﻥﹶ ﺍﺳ‪‬ﻢ‪ ‬ﺍﷲِ ﻋ‪‬ﻠﹶﻴ‪‬ﻬ‪‬ﺎ‪ ﴾...‬ﺇﱁ ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺃﹶﻧ‪‬ﻌ‪‬ﺎﻡ‪ ‬ﺣ‪ ‬ﺮﻣ‪‬ﺖ‪ ‬ﻇﹸﻬ‪‬ﻮ‪‬ﺭ‪‬ﻫ‪‬ﺎ﴾[ ﺧ‪‬ﺒ‪‬ـﺮ‪ ‬ﻣﺒﺘـﺪﺃٍ ﳏـﺬﻭﻑٍ‪ ،‬ﻭﺍﳉﻤﻠـﺔﹸ ﻣﻌﻄﻮﻓـﺔ ﻋﻠـﻰ ﻗﻮﻟـﻪ ﴿ﻫٰـﺬِﻩ ﺃﹶﻧﻌ‪‬ـﺎ ‪‬ﻡ‪ ...‬ﺇﱁ﴾ ﺃﻱ ﻗـﺎﻟﻮﺍ‬ ‫)‪(٤‬‬
‫ﻣ‪‬ﺸِﲑِﻳﻦ‪ ‬ﺇﱃ ﻃﺎﺋﻔﺔ ﺃﺧﺮﻯ ﻣﻦ ﺃﹶﻧﻌﺎﻣِﻬﻢ‪½ :‬ﻭﻫﺬﻩ ﺃﹶ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻡ ﺣ‪‬ﺮ‪‬ﻣ‪‬ﺖ‪ ...‬ﺇﱁ¼‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻟﺴﻮﺍﺋﺐِ ﻭﺍﳊﹶﻮﺍﻣِﻲ[ ﰲ ﺯﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﻛﺎﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ‪ :‬ﺇﺫﺍ ﻗﹶﺪِﻣﺖ‪ ‬ﻣِﻦ ﺳﻔﺮﻱ ﺃﻭ ﺑ‪‬ﺮﺃﺕ‪ ‬ﻣِﻦ ﻣ‪‬ﺮﺿِﻲ ﻓﻨـﺎﻗﺘِﻲ ﺳـﺎﺋﺒﺔ‬ ‫)‪(٥‬‬
‫ﺠﺖ‪ ‬ﻣِﻦ ﺻ‪‬ﻠﺐِ ﺍﻟﻔﹶﺤﻞِ ﻋ‪‬ﺸ‪‬ﺮ‪‬ﺓﹶ ﺃﹶﺑﻄﹸـﻦٍ ﻗـﺎﻟﻮﺍ ﻗـﺪ ﺣ‪‬ﻤ‪‬ـﻰ ﻇﹶﻬـﺮ‪‬ﻩ ﻓـﻼ ﻳ‪‬ﺮﻛﹶـﺐ‪ ‬ﻭﻻ‬
‫ﻭﺟ‪‬ﻌ‪‬ﻠﹶﻬﺎ ﻛﺎﻟﺒﺤﲑﺓ ﰲ ﲢﺮﱘ ﺍﻻﻧﺘﻔﺎﻉ ‪‬ﺎ ﻭﺇﺫﺍ ﻧ‪‬ﺘِ ‪‬‬
‫ﻳ‪‬ﺤﻤ‪‬ﻞﹸ ﻋﻠﻴﻪ ﻭﻻ ﻳ‪‬ﻤﻨ‪‬ﻊ‪ ‬ﻣِﻦ ﻣﺎﺀ ﻭﻻ ﻣ‪‬ﺮﻋ‪‬ﻰ ﻭﺳ‪‬ﻤ‪‬ﻮﻩ ﺍﳊﺎﻣِﻲ‪) .‬ﻣﺪﺍﺭﻙ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧ‪‬ﺴ‪‬ﺒ‪‬ﻮﺍ ﺫٰﻟﻚ[ ﺃﻱ ﺍﻟﺘﻘﺴﻴﻢ‪ ‬ﺍﳌﺬﻛﻮﺭ‪ ‬ﺃﻱ ﺗﻘﺴﻴﻢ‪ ‬ﺍﻷﻧﻌﺎﻡِ ﺍﻟﱵ ﻫﻲ ﻧﺼﻴﺐ‪ ‬ﺍﻵﻟِﻬ‪‬ﺔِ ﺇﱃ ﺃﻗﺴﺎﻡٍ ﺛﻼﺛﺔٍ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧﺴﺒﻮﺍ ﺫﻟﻚ[ ﺇﳕﺎ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﺍﻓﹾﺘِﺮ‪‬ﺍﺀً﴾ ﻣﻌﻤﻮﻝ ﶈﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺎ ﻓِﻲ‪ ‬ﺑ‪‬ﻄﹸﻮﻥِ ﻫﺬﻩِ ﺍﻷَﻧﻌﺎﻡِ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻗﺘﺎﺩﺓﹸ ﻭﺍﻟﺸﻌﱯ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿـﻮﺍﻥ‪ :‬ﺃﺭﺍﺩﻭﺍ ﺃﹶﺟِﻨ‪‬ـﺔﹶ ﺍﻟﺒﺤـﺎﺋﺮِ ﻭﺍﻟـﺴ‪‬ﻮﺍﺋﺐِ ﻓﹶﻤـﺎ‬ ‫)‪(٨‬‬
‫ﻭ‪‬ﻟﺪ ﻣﻨﻬﺎ ﺣﻴ‪‬ﺎ ﻓﻬﻮ ﺧﺎﻟﺺ ﻟﻠﺮ‪‬ﺟﺎﻝ ﺩﻭﻥﹶ ﺍﻟﻨ‪‬ﺴﺎﺀِ ﻭﻣﺎ ﻭ‪‬ﻟﺪ ﻣﻨﻬﺎ ﻣﻴﺘﺎ ﺃﹶﻛﻠﹶـﻪ ﺍﻟﺮ‪‬ﺟـﺎﻝﹸ ﻭﺍﻟﻨ‪‬ـﺴﺎﺀُ ﲨﻴﻌـﺎﹰ ﻭﻫـﻮ ﻗﻮﻟﹸـﻪ ﴿ﻭ‪‬ﺇِﻥﹾ ﻳ‪‬ﻜﹸـﻦ‪ ‬ﻣ‪‬ﻴ‪‬ﺘ‪‬ـﺔﹲ‬
‫ﻓﹶﻬ‪‬ﻢ‪ ‬ﻓِﻴ‪‬ﻪِ ﺷ‪‬ﺮ‪‬ﻛﹶﺎﺀُ﴾‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺧ‪‬ﺎﻟِﺼ‪‬ﺔﹲ﴾[ ﺧﱪ ﻋﻦ ﴿ﻣ‪‬ﺎ﴾ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﻨﺎﻫﺎ )ﻭﻫﻮ ﺍﻷَﺟِﻨ‪‬ﺔ(‪ ،‬ﻭﻗﻮﻟﻪ ﴿ﻣ‪‬ﺤ‪‬ﺮ‪‬ﻡ‪ ﴾‬ﺧﱪ ﻋﻨﻬﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻟﻔﻈِﻬﺎ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬

‫‪170‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫وﺻﻔ ُ ْﻢ﴾‬
‫ﺳﻴﺠﺰﻳ ْ ِ ْﻢ﴾ اﷲ ﴿ َ ْ َ‬ ‫ﻳﻜﻦ ﻣ ْ َﺘ ٌﺔ﴾ ﺑﺎﻟﺮﻓﻊ واﻟﻨﺼﺐ ﻣﻊ ﺗﺄﻧﻴﺚ اﻟﻔﻌﻞ وﺗﺬﻛﲑه ﴿ َﻓ ُ ْﻢ ِﻓﻴْ ِ ُ َ َ ٓ ُ‬
‫ﺎء َ َ ْ ِ‬ ‫وان ُ ْ‬
‫اﻟﻨﺴﺎء ﴿ َ ِ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻗﺘﻠﻮا﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ‬‫ﻳﻦ َ َ ُ‬
‫اﻟﺬ ْ َ‬
‫ﻗﺪ َﺧ ِ َ ِ‬ ‫ﻋﻠﻴﻢ ﴿‪ ﴾﴾۱۳۹‬ﲞﻠﻘﻪ ﴿ َ ْ‬ ‫ذﻟﻚ ﺑﺎﻟﺘﺤﻠﻴﻞ واﻟﺘﺤﺮﻳﻢ أي ﺟﺰاءه ﴿ ِاﻧ ٗ َﺣﻜ ْ ٌِﻴﻢ﴾ ﰲ ﺻﻨﻌﻪ ﴿ َ ِ ْ ٌ‬
‫)‪(٣‬‬

‫ﻣﻮا َﻣﺎ َر َ َﻗ ُ ُﻢ اﷲُ﴾ ﳑﺎ ذﻛﺮ ﴿اﻓ ِ َ ٓ ً‬

‫ْﺘـﺮاء َﻋ َ اﷲ ِ َ ْ‬ ‫اوﻻد ُ ْﻢ﴾)‪ (٤‬ﺑﺎﻟﻮأد ﴿ َ َ‬
‫?‬
‫وﻣﺎ‬‫ﺿﻠﻮا َ َ‬
‫ﻗﺪ َ ْ‬ ‫ﺳﻔ ﺎ﴾ ﺟﻬﻼ ﴿ ِ َﻐ ْ ِﻋ ْ ٍِﻠﻢ و َ ُ ْ‬ ‫واﻟﺘﺸﺪﻳﺪ ﴿ َ ْ َ َ‬
‫ﻉ‬
‫ﻣﻌﺮوﺷﺖ﴾ ﻣﺒﺴﻮﻃﺎت ﻋ اﻷرض ﻛﺎﻟﺒﻄﻴﺦ ﴿وﻏَ ْ َ‬ ‫ﺟﻨﺖ﴾ ﺑﺴﺎﺗﲔ ﴿ ْ ُ ْ ٰ ٍ‬ ‫ﻳﻦ ﴿‪َ ﴿ ﴾﴾۱۴۰‬و ُ َﻮ ِ‬
‫اﻟﺬي اَ ْ َﺸﺎَ﴾ ﺧﻠﻖ ﴿ َ ٍ‬ ‫َ ُْ‬
‫ﺎﻧﻮا ُﻣ ْ َﺘﺪ ِ ْ َ‬
‫ﻉ‬
‫)‪(٥‬‬
‫ﺍﻟﺮﺑﻊ‬

‫?‬
‫ﻣﺨﺘﻠﻔﺎ ا ُ ُﻠ ُ ٗ ﴾)‪ (٧‬ﲦﺮه وﺣﺒﻪ ﰲ اﳍﻴﺌﺔ واﻟﻄﻌﻢ‬
‫واﻟﺰرع ُ ْ َ ِ ً‬ ‫ﻣﻌﺮوﺷﺖ﴾ ﺑﺄن ارﺗﻔﻌﺖ ﻋ ﺳﺎق ﻛﺎﻟﻨﺨﻞ ﴿و﴾ أﻧﺸﺄ ﴿ ْ َ‬
‫اﻟﻨﺨﻞ َ ْ َ‬
‫)‪(٦‬‬
‫َ ْ ُْ ٰ ٍ‬
‫=‬
‫ﻣﺘﺸﺎﺑ ِ ٍ﴾ ﻃﻌﻤﻬﻤﺎ)‪........................................ (٨‬‬
‫ﻣﺘﺸﺎﺑ ِ ًﺎ﴾ ورﻗﻬﻤﺎ ﺣﺎل ﴿وﻏَ ْ َ ُ َ َ‬
‫واﻟﺮﻣﺎن ُ َ َ‬
‫َ‬ ‫﴿َ ُْْ َ‬
‫واﻟﺰﻳﺘﻮن َ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻨﺴﺎﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻷﺯﻭﺍﺝ ﺍﻟﻨﺴﺎﺀُ )ﺃﻱ ﻧﺴﺎﺀ ﺍﳌﺸﺮﻛﲔ( ﻻ ﻣﻨﻜﻮﺣﺎﺗ‪‬ﻬﻢ ﻓﻼ ﻳﺮﺩ ﺃ‪‬ﻢ ﻣﺎ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻧـﻪ ﳛـﻞ‬ ‫)‪(١‬‬
‫ﻷﺯﻭﺍﺟﻬﻢ ﺩﻭﻥﹶ ﺍﻟﻨﺴﺎﺀِ ﺍﻷُﺧ‪‬ﺮِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻊ‪ ‬ﺗﺄﻧﻴﺚِ ﺍﻟﻔِﻌﻞِ[ ﺃﻱ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﲎ ﴿ﻣ‪‬ﺎ﴾ ﻭﻫﻮ ﺍﻷﺟﻨ‪‬ﺔ ﻭﻫﺬﺍ ﻋﻨـﺪ ﺍﻟﻨـﺼﺐ‪ ،‬ﻭﺃﻣـﺎ ﻋﻨـﺪ ﺍﻟﺮﻓـﻊ ﻓﺒﺎﻋﺘﺒـﺎﺭ ﺗﺄﻧﻴـﺚ ﺍﳌﹶﻴﺘـﺔ‪،‬‬ ‫)‪(٢‬‬
‫ﻭﻗﻮﻟﻪ ½ﻭﺗﺬﻛﲑِﻩ¼ ﺃﻱ ﺑﺎﻋﺘﺒﺎﺭ ﻟﻔﻆ ﴿ﻣ‪‬ـﺎ﴾ ﻭﻫـﺬﺍ ﻋﻨـﺪ ﺍﻟﻨـﺼﺐ‪ ،‬ﻭﻋﻨـﺪ ﺍﻟﺮﻓـﻊ ﺑﺎﻋﺘﺒـﺎﺭ ﺃﻥﹼ ﺗﺄﻧﻴـﺚ ﺍﳌﹶﻴﺘ‪‬ـﺔِ ﻣ‪‬ﺠـﺎﺯﻱ‪ ،‬ﻓـﺎﻟﻘﺮﺍﺀﺍﺕ‬
‫ﺃﹶﺭﺑﻌﺔﹲ ﻭﻛﻠﱡﻬﺎ ﺳﺒﻌﻴ‪‬ﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺻ‪‬ﻔﹶﻬ‪‬ﻢ﴾ ﺫﻟﻚ[ ﺃﻱ ﺍﳌﺬﻛﻮﺭ‪ ‬ﻣِﻦ ﺍﳊﺮﺙِ ﻭﺍﻷﻧﻌﺎﻡِ ﻭﺃﹶﺟِﻨ‪‬ﺘِﻬﺎ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺃﻱ ﺟـﺰﺍﺀَﻩ¼ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟـﻪ ﴿ﻭ‪‬ﺻ‪‬ـﻔﹶﻬ‪‬ﻢ﴾‬ ‫)‪(٣‬‬
‫ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﺃﻱ ½ﺳﻴ‪‬ﺠﺰﻳﻬﻢ ﺟﺰﺍﺀَ ﻭﺻﻔِﻬﻢ ﻟِﻤﺎ ﺫﹸﻛﺮ ﺑﺎﻟﺘﺤﻠﻴﻞ ﻭﺍﻟﺘﺤﺮﱘ¼‪ ،‬ﻓﻮﺻﻔﹸﻬﻢ ﻣﺎ ﺫﻛﺮ ﲟﺎ ﺫﻛﺮ ﺫﻧﺐ‪ ‬ﻓـﺴﻴﺠﺰﻳﻬﻢ‬
‫ﺍﷲ ﺟﺰﺍﺀﻩ ﺃﻱ ﺳﻴ‪‬ﻮﺻِﻞ ﳍﻢ ﺟﺰﺍﺀَﻩ ﻭﻳ‪‬ﻮﻗِﻌ‪‬ﻪ ﺑِﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺴﺮ‪ ‬ﺍﱠﻟﺬِﻳ‪‬ﻦ‪ ‬ﻗﹶﺘ‪‬ﻠﹸﻮ‪‬ﺍ ﺃﹶﻭ‪‬ﻻﹶﺩ‪‬ﻫ‪‬ﻢ‪ [﴾‬ﺃﻱ ﰲ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺴ‪‬ﻌ‪‬ﻲِ ﰲ ﻧﻘﺺِ ﻋﺪﺩِﻫﻢ ﻭﺇﺯﺍﻟﺔِ ﻣـﺎ ﺃﻧﻌ‪‬ـﻢ‪ ‬ﺍﷲُ ﺑـﻪ ﻋﻠـﻴﻬﻢ‪ ،‬ﻭﰲ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹶﺪ‪ ‬ﺧ‪ِ ‬‬ ‫)‪(٤‬‬
‫ﺍﻵﺧﺮﺓ ﺑﺎﺳﺘﺤﻘﺎﻕ ﺍﻟﻌﺬﺍﺏِ ﺍﻷﻟﻴﻢِ‪ ،‬ﻭﺍﳉﻤﻠﺔﹸ ﺟﻮﺍﺏ‪ ‬ﻗﺴﻢٍ ﳏﺬﻭﻑٍ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ﺳ‪‬ﻔﹶﻬ‪‬ﺎ‪ ﴾...‬ﺇﱁ ﻣﺘﻌﻠﻖ ﺑـ﴿ﻗﹶﺘ‪‬ﻠﹸﻮ‪‬ﺍ﴾ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﹼﺔ ﻟـﻪ‬
‫ﺃﻱ ﻟِﺨﻔﹼﺔ ﻋﻘﻠِﻬﻢ ﻭﺟﻬﻠِﻬﻢ ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕ ﳍﻢ ﻭﻷﻭﻻﺩِﻫﻢ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻟﺒِﻄﱢﻴﺦ[ ﻫﺬﺍ ﻳ‪‬ﻘﺘﻀﻲ ﺃﻥﹼ ﺍﻟﺒﻄﱢﻴﺦ‪ ‬ﻳ‪‬ﺴﻤ‪‬ﻰ ﺑ‪‬ﺴﺘﺎﻧﺎﹰ ﻭﺟﻨ‪‬ﺔﹰ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺍﻟﺒ‪‬ﺴﺘﺎﻥﹶ ﰲ ﺍﻟﻠﹼﻐﺔ ﺍﻋﺘ‪‬ﱪ ﰲ ﺣﻘﻴﻘﺘﻪ ﺃﻥ ﻳﻜـﻮﻥ ﻓﻴـﻪ ﺷـﺠﺮ ﺃﻭ‬ ‫)‪(٥‬‬
‫ﳔﻞ ﺃﻭ ﳘﺎ‪ ،‬ﻭﰲ ﺍﻟﻘﺎﻣﻮﺱ‪½ :‬ﻭﺍﻟﺒﺴﺘﺎﻥﹸ ﺍﳊﺪﻳﻘﺔﹸ¼ ﰒ ﻗﺎﻝ ½ﻭﺍﳊﺪﻳﻘﺔﹸ ﺍﻟﺮ‪‬ﻭﺿﺔﹸ ﺫﺍﺕ ﺍﻟـﺸﺠﺮ ﻭﺍﳉﻤـﻊ‪ ‬ﺣ‪‬ـﺪﺍﺋِﻖ‪ ،‬ﺃﻭ ﺍﻟﺒـﺴﺘﺎﻥﹸ ﻣِـﻦ‬
‫ﺍﻟﻨ‪‬ﺨﻞ ﻭﺍﻟﺸ‪‬ﺠﺮِ ﺃﻭ ﻛﻞﱡ ﻣﺎ ﺃﹶﺣﺎﻁﹶ ﺑﻪ ﺍﻟﺒﻨﺎﺀُ ﺃﻭ ﺍﻟﻘِﻄﹾﻌﺔﹸ ﻣِﻦ ﺍﻟﻨﺨﻞ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻧﺸﺄ[ ﻗﺪﺭ ﺍﳌﻔﺴﺮ ½ﺃﻧﺸﺄ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿َﺟ ٍ‬
‫ﻨﺖ﴾ ﻋﻄﻒ‪ ‬ﺧﺎﺹ‪ ‬ﻋﻠﻰ ﻋﺎﻡ‪ ،‬ﻭﺍﻟﻨﻜﺘﺔﹸ ﻋﻤﻮﻡ ﺍﻟﻨﻔﻊِ ﺑﺎﻟﻨﺨـﻞ‬ ‫)‪(٦‬‬
‫ﻭﺍﻟﺰﺭﻉِ ﻹﻗﺎﻣﺘﻬﻤﺎ ﺑِﻨﻴﺔِ ﺍﻵﺩﻣﻲ ﻓﻬﻤﺎ ﻳ‪‬ﻐﻨﻴﺎﻥ ﻋﻦ ﻏﲑﳘﺎ ﻭﻏﲑ‪‬ﳘﺎ ﻻ ﻳ‪‬ﻐﲏ ﻋﻨﻬﻤﺎ‪).‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺨﺘ‪‬ﻠِﻔﹰﺎ ﺃﹸﻛﹸﻠﹸﻪ﴾[ ﺣﺎﻝ ﻣﻘﺪ‪‬ﺭﺓ ﻷﻥﹼ ﺍﻟﻨ‪‬ﺨﻞ ﻭﺍﻟﺰ‪‬ﺭﻉ ﻭﻗﺖ‪ ‬ﺧﺮﻭﺟِﻪ ﻻ ﺃﹸﻛﹸﻞﹶ ﻣﻨﻪ ﺣﱴ ﻳﻜﻮﻥﹶ ﳐﺘﻠﻔﺎﹰ ﺃﻭ ﻣﺘ‪‬ﻔِﻘـﺎﹰ‪ ،‬ﻭﻫـﻮ ﻣِﺜـﻞﹸ‬‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪ ‬‬ ‫)‪(٧‬‬
‫ﻗﻮﻟِﻬﻢ ½ﻣﺮﺭﺕ‪ ‬ﺑﺮﺟﻞٍ ﻣ‪‬ﻌ‪‬ﻪ ﺻ‪‬ﻘﹾﺮ‪ ‬ﺻﺎﺋﺪﺍﹰ ﺑﻪ ﻏﹶﺪﺍﹰ¼ ﺃﻱ ﻣﻘﺪ‪‬ﺭﺍﹰ ﺍﻻﺻﻄﻴﺎﺩ‪ ‬ﺑﻪ‪) .‬ﻛﺮﺧﻲ ﺑﺰﻳﺎﺩﺓ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻃﻌﻤ‪‬ﻬﻤﺎ[ ﻗﹶﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ ﺩ‪‬ﻓﹾﻌﺎﹰ ﻟِﻤ‪‬ﺎ ﻳ‪‬ﺘ‪‬ﻮﻫ‪‬ﻢ ﺃﻥﹼ ﻫﺎﻫﻨﺎ ﺍﺟﺘ‪‬ﻤ‪‬ﻊ ﺍﻟﻨ‪‬ﻘِﻴﻀﺎﻥِ ﲝﻴـﺚﹸ ﻗـﺎﻝ ﴿ﻣ‪‬ﺘ‪‬ـﺸ‪‬ﺎﺑِﻬ‪‬ﺎ ﻭ‪‬ﻏﹶﻴ‪‬ـﺮ‪ ‬ﻣ‪‬ﺘ‪‬ـﺸ‪‬ﺎﺑِﻪٍ﴾ ﻓﹶﺄﹶﻭ‪‬ﻣ‪‬ـﺄﹶ ﺇﱃ‬ ‫)‪(٨‬‬
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‫‪171‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻳﻮم َ َ ِ ٖ‬ ‫اذا َ ْ َ َ‬
‫ﺛﻤﺮہٖ ِ َ ۤ‬
‫ﻣﻦ َ َ ِ ۤ‬ ‫﴿ ُُْ‬
‫?‬
‫ﺣﺼﺎدہ﴾)‪ (٤‬ﺑﺎﻟﻔﺘﺢ واﻟﻜﺴﺮ ﻣﻦ اﻟﻌﺸﺮ)‪ (٥‬أو ﻧﺼﻔﻪ‬ ‫اﺛﻤﺮ﴾ ﻗﺒﻞ اﻟﻨﻀﺞ ﴿ َو ُ ْﺗﻮا َﺣﻘ ٗ ﴾ زﻛﺎﺗﻪ ﴿ َ ْ َ‬
‫)‪(٣‬‬ ‫)‪(٢)(١‬‬
‫ﻠﻮا ِ ْ‬
‫وﻻ ُ ْ ِ ُ ْﻓﻮا﴾)‪........................................................................................ (٦‬‬ ‫﴿َ َ‬

‫ﺩ‪‬ﻓﹾﻌِﻪ ﺑِﺄ‪‬ﻧﻬ‪‬ﻤﺎ ﻣ‪‬ﺘﺸﺎﺑِﻬﺎﻥِ ﺑﺎﻋ‪‬ﺘِﺒﺎﺭِ ﻭ‪‬ﺭ‪‬ﻗِﻬِﻤﺎ ﻭﻏﲑ‪ ‬ﻣ‪‬ﺘﺸﺎﺑِﻬ‪‬ﲔِ ﺑﺎﻋ‪‬ﺘِﺒﺎﺭِ ﻃﻌﻤﻬﻤﺎ‪ ،‬ﻓﺎﻟﻔﹶﺮﻕ‪ ‬ﺍِﻋ‪‬ﺘِﺒﺎﺭِﻱ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺒﻞﹶ ﺍﻟﻨ‪‬ﻀﺞ[ ﺃﻱ ﻗﺒﻞ ﺍﻟﻨﻀﺞ ﺭﺧﺼﺔﹲ ﻟﻠﻤﺎﻟﻚ ﰲ ﺍﻷَﻛﻞ ﻣﻨﻪ ﻗﺒﻞﹶ ﺃﺩﺍﺀِ ﺣﻖ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻳ‪‬ﺤﺴ‪‬ﺐ ﻋﻠﻴﻪ ﺷﻲﺀٌ ﻟﻠﻔﻘﺮﺍﺀ ﺃﻣﺎ ﺑﻌﺪ‬ ‫)‪(١‬‬
‫ﺍﻟﻨﻀﺞ ﻓﻴ‪‬ﺤﺮ‪‬ﻡ‪ ‬ﺍﻷﻛﻞﹸ ﻣﻨﻪ ﻟﺘﻌﻠﱢﻖ ﺣﻖ‪ ‬ﺍﻟﺰﻛﺎﺓِ ﺑﻪ ﻓﻜﻞﹼ ﻣﺎ ﺃﹶﻛﹶﻠﹶﻪ ﺣ‪‬ﺴﺒﺖ‪ ‬ﻋﻠﻴﻪ ﺯﻛﺎﺗ‪‬ﻪ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ‪ ،‬ﺑﻴﻀﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺒﻞ ﺍﻟﻨﻀﺞ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻟﻠﺘﻘﻴﻴﺪ ﺑﻘﻮﻟﻪ ﴿ﺇِﺫﹶﺁ ﺃﹶﺛﹾﻤ‪‬ﺮ‪ ﴾‬ﻷﻧﻪ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﺇﺫﺍ ﱂ ﻳ‪‬ﺜﻤﺮ ﱂ ﻳﺆﻛﻞ ﻣﻨـﻪ‪،‬‬ ‫)‪(٢‬‬
‫ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﻓﺎﺋﺪﺓ ﺍﻟﺘﻘﻴﻴﺪ ﺩﻓﻊ ﺗﻮﻫﻢ ﻛﻮﻥ ﺍﻷﻛﻞ ﳐﺼﻮﺻﺎ ﺑﻮﻗﺖ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪َ﴿] :‬و ﺗُْﻮا َﺣﻘ ﴾[ ﻋ‪‬ﺸﺮ‪‬ﻩ ﻭﻫـﻮ ﺣﺠـﺔ ﺃﰊ ﺣﻨﻴﻔـﺔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﰲ ﺗﻌﻤـﻴﻢ ﺍﻟﻌ‪‬ـﺸﺮ ﻭﻋﻨـﺪ ﺃﰊ ﻳﻮﺳـﻒ ﻭﳏﻤـﺪ ﻭﻣﺎﻟـﻚ‬ ‫)‪(٣‬‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻻ ﳚﺐ ﺣﱴ ﻳﺒﻠﻎ ﻣﺎ ﳚﺐ ﻓﻴﻪ ﺍﳊﻖ ﲬﺴﺔﹶ ﺃﻭﺳﻖ‪ .‬ﻭﺑﻴﺎﻥ ﺍﳌﺴﺌﻠﺔ ﺃﻥ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﺯﻓﺮ ﳚﺐ ﺍﻟﻌﺸﺮ ﰲ ﻗﻠﻴـﻞ‬
‫ﻣﺎ ﲣﺮﺟﻪ ﺍﻷﺭﺽ ﻭﻛﺜﲑﻩ ﺇﻻ ﺍﳊﻄﺐ ﻭﺍﻟﻘﺼﺐ ﻭﺍﳊﺸﻴﺶ ﻭﳛﺘﺞ ﰲ ﺫﻟﻚ ﻷﰊ ﺣﻨﻴﻔﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ َو ُ ْﺗﻮا َﺣﻘ ٗ َ ْ َ‬
‫ﻳﻮم َ َ ِ ٖ‬
‫ﺣـﺼﺎدہ﴾‬
‫ﻭﺫﻟﻚ ﻋﺎﺋﺪ ﺇﱃ ﲨﻴﻊ ﺍﳌﺬﻛﻮﺭ ﻓﻬﻮ ﻋﻤﻮﻡ ﻓﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﳎﻤﻼ ﰲ ﺍﳌﻘـﺪﺍﺭ ﺍﻟﻮﺍﺟـﺐ ﻷﻥ ﻗﻮﻟـﻪ ﴿ﺣ‪‬ﻘﱠـﻪ﴾ ﳎﻤـﻞ ﻣﻔﺘﻘـﺮ ﺇﱃ‬
‫ﺘﻢ‬ ‫ﻣﻦ ﻃَ ٰﺒﺖِ َﻣـﺎ َ َ‬
‫ﻛـﺴ ْ ُ ْ‬ ‫ﺍﻟﺒﻴﺎﻥ ﻭﻗﺪ ﻭﺭﺩ ﺍﻟﺒﻴﺎﻥ ﰲ ﻣﻘﺪﺍﺭ ﺍﻟﻮﺍﺟﺐ ﻭﻫﻮ ﺍﻟﻌﺸﺮ ﺃﻭ ﻧﺼﻒ‪ ‬ﺍﻟﻌﺸﺮ‪ ،‬ﻭﺃﻳﻀﺎ ﳛﺘﺞ ﻓﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿اَ ْ ِ ُ ْ‬
‫ﻔﻘﻮا ِ ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫رض﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٢٦٧:‬ﻭﺫﻟﻚ ﻋﺎﻡ‪ ‬ﰲ ﲨﻴﻊ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ‪)) :‬ﻓﻴﻤـﺎ‬ ‫ﻣﻦ ْاﻻ َ ْ ِ‬ ‫ﺟﻨﺎ َ ُ ْ‬
‫ﻜﻢ َ‬ ‫َ ِ ۤ‬
‫وﻣﻤﺎ اَ ْ َ ْ َ‬
‫ﺳ‪‬ﻘﹶﺖِ ﺍﻟﺴﻤﺎﺀُ ﺍﻟﻌﺸﺮ‪ ،((‬ﻭﱂ ﻳ‪‬ﻔﺼِﻞ ﺑﲔ ﺍﻟﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ‪) .‬ﻣﺪﺍﺭﻙ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺣﺼﺎدہ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻣ‪‬ﻦ ﺃﹶﻭﺟﺐ‪ ‬ﺍﻟﺰﻛﺎﺓﹶ ﰲ ﻛﻞﹼ ﺯﺭﻉ ﻭﲦﺮ ﺧﺼﻮﺻﺎﹰ‬ ‫ﻳﻮم َ َ ِ ٖ‬
‫ﻣﻌﺮوﺷﺖ‪َ ...‬و ُ ْﺗﻮا َﺣﻘ ٗ َ ْ َ‬ ‫اﻟﺬي اَ ْ َﺸﺎَ َ ٍ‬
‫ﺟﻨﺖ ْ ُ ٰ ٍ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬و ُ َﻮ ِ‬ ‫)‪(٤‬‬
‫ﺍﻟﺰﻳﺘﻮﻥ ﻭﺍﻟﺮ‪‬ﻣ‪‬ﺎﻥ ﺍﳌﻨﺼﻮﺹ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻣ‪‬ﻦ ﺧﺼ‪‬ﻬﺎ ﺑﺎﳊﺒﻮﺏ ﻗﺎﻝ ﺇﻥﹼ ﺍﳊﺼﺎﺩ ﻻ ﻳ‪‬ﻄﻠﹶﻖ ﻋﻠﻴﻬﺎ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﻭﻓﻴﻬﺎ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺰﻛـﺎﺓ‬
‫ﻻﳚﺐ ﺃﺩﺍﺅ‪‬ﻫﺎ ﻗﺒﻞ ﺍﳊﺼﺎﺩ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﻌ‪‬ﺸﺮ[ ﺃﻱ ﻓﻴﻤﺎ ﺳ‪‬ﻘﻲ ﺑﺎﻟﺴﻴﺢ ﻭﻗﻮﻟﻪ ½ﺃﻭ ﻧﺼﻔِﻪ¼ ﺃﻱ ﻓﻴﻤﺎ ﺳ‪‬ﻘﻲ ﺑﺂﻟﺔ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭﻻ ﺗﺴﺮﻓﻮﺍ‪ ...‬ﺇﱁ﴾[ ﺍﻹﺳﺮﺍﻑ‪ ‬ﲡﺎﻭ‪‬ﺯ ﺍﳊﺪ ﻓﻴﻤﺎ ﻳﻔﻌﻠﻪ ﺍﻹﻧﺴﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻹﻧﻔﺎﻕ ﺃﺷﻬﺮ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﺴ‪‬ﺮﻑ ﲡـﺎﻭ‪‬ﺯ‬ ‫)‪(٦‬‬
‫ﻣﺎ ﺣﺪ‪ ‬ﻟﻚ‪ ،‬ﻭﺳﺮﻑ‪ ‬ﺍﳌﺎﻝ ﺇﻧﻔﺎﻗﹸﻪ ﰲ ﻏﲑ ﻣ‪‬ﻨﻔﹶﻌ‪‬ﺔٍ‪ ،‬ﻭﳍﺬﺍ ﻗﺎﻝ ﺳ‪‬ﻔﻴﺎﻥ‪ :‬ﻣﺎ ﺍﻧﻔﻘﺖ‪ ‬ﰲ ﻏـﲑ ﻃﺎﻋـﺔ ﺍﷲ ﺗﻌـﺎﱃ ﻓﻬـﻮ ﺳـﺮﻑ ﻭﺇﻥ ﻛـﺎﻥ‬
‫ﻗﻠﻴﻼ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻪ ﻋﻤﺪ ﺛﺎﺑﺖ ﺑﻦ ﻗﻴﺲ ﺑﻦ ﴰﺎﺱ ﻓﺼﺮﻡ ﲬـﺲ ﻣﺌـﺔ ﳔﻠـﺔ ﻓﻘـﺴﻤﻬﺎ ﰲ ﻳـﻮﻡ‬
‫ﻭﺍﺣﺪ ﻭﱂ ﻳﺘﺮﻙ ﻷﻫﻠﻪ ﺷﻴﺌﺎ ﻓﺄﻧﺰ‪‬ﻝﹶ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔﹶ ﴿ﻭﻻ ﺗ‪‬ﺴ‪‬ﺮِﻓﹸﻮ‪‬ﺍ﴾‪ ،‬ﻗﺎﻝ ﺍﻟﺴ‪‬ﺪ‪‬ﻱ ﻣﻌﻨﺎﻩ ﻻ ﺗ‪‬ﻌﻄـﻮﺍ ﺃﻣـﻮﺍﻟﻜﻢ ﻭﺗﻘﻌـﺪﻭﺍ ﻓﻘـﺮﺍﺀ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ ﻭﻋﻠﻰ ﻫﺬﺍ ﻟﻮ ﺃﻋﻄﻰ ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﻣﺎﻟﻪ ﻭﱂ ﻳﻮﺻﻞ ﺇﱃ ﻋﻴﺎﻟﻪ ﺷﻴﺌﺎ ﻓﻘﺪ ﺃﺳﺮﻑ ﻷﻧﻪ ﻗـﺪ ﺻـﺢ‪ ‬ﰲ ﺍﳊـﺪﻳﺚ ))ﺍِﺑ‪‬ـﺪ‪‬ﺃﹾ‬
‫ﺑِﻤ‪‬ﻦ ﺗ‪‬ﻌ‪‬ﻮﻝﹸ((‪ ،‬ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻌﻨﺎﻩ ﻻ ﲤﻨﻌﻮﺍ ﺍﻟﺼ‪‬ﺪﻗﺔ‪ ،‬ﻓﺘﺄﻭﻳﻞﹸ ﺍﻵﻳﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻻ ﺗ‪‬ﺠـﺎﻭِﺯ‪‬ﻭﺍ ﺍﳊﹶـﺪ‪‬‬
‫ﰲ ﺍﻟﺒ‪‬ﺨﻞ ﻭﺍﻹﻣﺴﺎﻙ ﺣﱴ ﲤﻨﻌﻮﺍ ﺍﻟﻮﺍﺟﺐ ﻣﻦ ﺍﻟﺼ‪‬ﺪﻗﺔ‪ ،‬ﻭﻫﺬﺍﻥِ ﺍﻟﻘﻮﻻﻥِ ﻳ‪‬ﺸﺘ‪‬ﺮﻛﺎﻥِ ﰲ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺳﺮﺍﻑ ﻣ‪‬ﺠﺎﻭ‪‬ﺯ‪‬ﺓ ﺍﳊﹶـﺪ‪ ‬ﺇﻻﱠ‬
‫ﺃﻥﹼ ﺍﻷﻭ‪‬ﻝ ﰲ ﺍﻟﺒ‪‬ﺬﻝ ﻭﺍﻹﻋﻄﺎﺀ ﻭﺍﻟﺜﹼﺎﱐ ﰲ ﺍﻹﻣﺴﺎﻙ ﻭﺍﻟﺒ‪‬ﺨﻞ‪ ،‬ﻭﻗﺎﻝ ﻣﻘﺎﺗﻞ ﻣﻌﻨﺎﻩ ﻻ ﺗ‪‬ﺸﺮِﻛﻮﺍ ﺍﻷﺻـﻨﺎﻡ‪ ‬ﰲ ﺍﳊﹶـﺮﺙ ﻭﺍﻷﻧﻌـﺎﻡ‪ ،‬ﻭﻫـﺬﺍ‬
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‫‪172‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻣﻦ ْاﻻ َ ْ َﻌﺎم ِ‬
‫ﻳﺤﺐ ْاﻟﻤُ ْ ِﻓ ِ ْ َ ﴿‪ ﴾﴾۱۴۱‬اﳌﺘﺠﺎوزﻳﻦ ﻣﺎ ﺣﺪ ﳍﻢ ﴿َو﴾ أﻧﺸﺄ ﴿ ِ َ‬
‫)‪(٢‬‬
‫ﺑﺈﻋﻄﺎء ﻛﻠﻪ ﻓﻼ ﻳﺒ ﻟﻌﻴﺎﻟﻜﻢ ﺷﻲء)‪ِ ﴿(١‬اﻧ ٗ َﻻ ُ ِ‬
‫ﺣﻤﻮﻟﺔ﴾ ﺻﺎﳊﺔ ﻟﻠﺤﻤﻞ ﻋﻠﻴﻬﺎ)‪ (٣‬ﻛﺎﻹﺑﻞ اﻟﻜﺒﺎر ﴿و َ ْ ًﺷﺎ﴾ ﻻ ﺗﺼﻠﺢ ﻟﻪ)‪ (٤‬ﻛﺎﻹﺑﻞ اﻟﺼﻐﺎر واﻟﻐﻨﻢ ‪،‬ﲰﻴﺖ ﻓﺮﺷﺎ ﻷ‪‬ﺎ‬ ‫َ َُْ ً‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫ﻋﺪو‬ ‫اﻟﺸﻴﻄﻦ﴾ ﻃﺮاﺋﻘﻪ‪ ٥‬ﰲ اﻟﺘﺤﺮﻳﻢ واﻟﺘﺤﻠﻴﻞ ﴿ ِاﻧ ٗ ُ ْ‬
‫َﻜﻢ َ ُ‬ ‫ﺒﻌﻮا ُ ُ ٰ ِ‬
‫ﺧﻄﻮت ْ‪ِ ٰ ٥‬‬ ‫وﻻ ﺗَ ِ ُ ْ‬ ‫ﻠﻮا ِﻣﻤﺎ َر َ َ ُ ُ‬
‫ﻗﻜﻢ اﷲُ َ َ‬ ‫ﻣﻨﻬﺎ ﴿ ُ ُ ْ‬
‫‪٤‬‬
‫ﻛﺎﻟﻔﺮش ﻟﻸرض ﻟﺪﻧﻮﻫﺎ‬
‫‪٤‬‬
‫اﻟﻀﺎن﴾ زوﺟﲔ ﴿ ْاﺛﻨَ ْ ِ ﴾‬‫ﻣﻦ ْ ِ‬‫ازواج﴾ أﺻﻨﺎف‪ ،‬ﺑﺪل ﻣﻦ ½ﲪﻮﻟﺔ وﻓﺮﺷﺎ¼ ﴿ ِ َ‬
‫(‬‫‪٧‬‬ ‫)‬ ‫(‬‫‪٦‬‬ ‫)‬
‫ﻣﺒ ِ ْ ٌ ﴿‪ ﴾﴾۱۴۲‬ﺑﲔ اﻟﻌﺪاوة ﴿ َ ٰ ِ َ َ‬
‫ﺛﻤﻨﻴﺔ َ ْ َ ٍ‬ ‫(‬‫‪٥‬‬ ‫)‬

‫ﻗﻞ﴾ ﻳﺎ ﳏﻤﺪ ﳌﻦ ﺣﺮم ذﻛﻮر اﻷﻧﻌﺎم)‪ (٨‬ﺗﺎرة وإﻧﺎﺛﻬﺎ أﺧﺮى‬ ‫اﻟﻤﻌﺰ ِ﴾ ﺑﺎﻟﻔﺘﺢ واﻟﺴﻜﻮن ﴿ ْ َ‬ ‫ذﻛﺮ وأﻧﺜﻰ ﴿ َو ِ َ‬
‫?‬
‫اﺛﻨ ْ ِ ُ ْ‬ ‫ﻣﻦ ْ َ َ‬

‫ﺍﻟﻘﻮﻝﹸ ﺃﻳﻀﺎ ﻳ‪‬ﺮﺟِﻊ ﺇﱃ ﻣ‪‬ﺠﺎﻭ‪‬ﺯ‪‬ﺓ ﺍﳊﹶﺪ‪ ،‬ﻷﻥﹼ ﻣﻦ ﺃﺷﺮ‪‬ﻙ‪ ‬ﺍﻷﺻﻨﺎﻡ‪ ‬ﰲ ﺍﳊﹶﺮﺙ ﻭﺍﻷﻧﻌﺎﻡ ﻓﻘﺪ ﺟﺎﻭ‪‬ﺯ‪ ‬ﻣﺎ ﺣﺪ ﻟﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﻫﺮﻱ ﻣﻌﻨﺎﻩ ﻻ‬
‫ﺗ‪‬ﻨﻔِﻘﻮﺍ ﰲ ﻣ‪‬ﻌﺼِﻴﺔِ ﺍﷲِ ﻋﺰ‪‬ﻭﺟ‪‬ﻞﱠ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ﻳ‪‬ﺒﻘٰﻰ ﻟِﻌﻴﺎﻟﻜﻢ ﺷﻲﺀٌ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺭ‪‬ﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥﹼ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﻟـﺼﺤﺎﺑﺔ ﺻـﺮﻡ ﲬـﺴﻤﺎﺋﺔ ﳔﻠـﺔ ﻓﻘﹶـﺴ‪‬ﻤ‪‬ﻬﺎ ﰲ‬ ‫)‪(١‬‬
‫ﻳﻮﻡ ﻭﺍﺣﺪ ﻭﱂ ﻳ‪‬ﺘﺮ‪‬ﻙ ﻟﻌﻴﺎﻟﻪ ﺷﻴﺌﺎ ﻓﱰﻟﺖ‪ ،‬ﻭﻗﻴﻞ ﺍﻹﺳﺮﺍﻑ ﺍﻟﺼﺮﻑ ﰲ ﺍﳌﻌﺼﻴﺔ ﻭﻟﺬﺍ ﻗﻴﻞ ﻻ ﺳﺮﻑ ﰲ ﺍﳋﲑ ﻭﻻ ﺧﲑ ﰲ ﺍﻟـﺴﺮﻑ‬
‫ﻭﻗﻴﻞ ﻻ ﺗﺴﺮﻓﻮﺍ ﰲ ﺍﻷﻛﻞ ﺃﻭ ﰲ ﺍﻟﺒﺨﻞ ﻓﻼ ﺗ‪‬ﻌﻄﹸﻮﺍ ﺣﻖ‪ ‬ﺍﷲ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻧﺸ‪‬ﺄﹶ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻭ‪‬ﻣِﻦ‪ ‬ﺍﻷَ‪‬ﻧﻌ‪‬ﺎﻡِ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ َ ٍ‬
‫ﺟﻨﺖ﴾‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺻﺎﳊﺔﹰ ﻟﻠﺤﻤﻞ ﻋﻠﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻧﺴﺐ‪ ‬ﻋﻨﺪﻩ ﻣِﻦ ﻣﺮﺍﺩِ ﻛﻞﱢ ﻭﺍﺣﺪ ﻣﻦ ﺍﳊﻤﻮﻟﺔ ﻭﺍﻟﻔـﺮﺵ ﻭﻫـﻮ ﺃﻥ ﺍﳊﻤﻮﻟـﺔ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻫﻲ ﺍﻟﻜﺒﺎﺭ ﺍﻟﱵ ﺗﺼﻠﺢ ﻟﻠﺤﻤﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﻔﺮﺵ ﻫﻲ ﺍﻟﺼﻐﺎﺭ ﺍﻟﱵ ﻻ ﺗﺼﻠﺢ ﻟﻠﺤﻤﻞ ﻛﺎﻟﻔﺼﻼﻥ ﻭﺍﻟﻌﺠﺎﺟﻴﻞ ﻷ‪‬ﺎ ﺩﺍﻧﻴﺔ ﻣـﻦ ﺍﻷﺭﺽ‬
‫ﺑﺴﺒﺐ ﺻﻐﺮ ﺃﺟﺮﺍﻣﻬﺎ ﻣﺜﻞ ﺍﻟﻔﺮﺵ ﺍﳌﻔﺮﻭﺵ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ ﺇﻥ ﺍﳊﻤﻮﻟﺔ ﻣﺎ ﳛﻤﻞ ﺍﻷﺛﻘﺎﻝ ﻭﺍﻟﻔﺮﺵ ﻣﺎ ﻳﻔﺮﺵ ﻟﻠـﺬﺑﺢ ﺃﻭ ﻳﺘﺨـﺬ ﻣـﻦ‬
‫ﺻﻮﻓﻪ ﻭﻭﺑﺮﻩ ﻭﺷﻌﺮﻩ ﻣﺎ ﻳﻔﺮﺵ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ ﺗﺼﻠﹸﺢ‪ ‬ﻟﻪ‪ ...‬ﺇﱁ[ ﻛﺄﻥ ﺗﺄﻧﻴﺚ ﺍﻟﻀ‪‬ﻤﺎﺋﺮ ﺍﻟﻌﺎﺋﺪﺓ ﻋﻠﻰ ﺍﻟﻔـﺮﺵ ﺍﳌـﺬﻛﹼﺮ ﺑﺎﻋﺘﺒـﺎﺭ ﻛﻮﻧِـﻪ ﺣ‪‬ﻴ‪‬ﻮﺍﻧـﺎﺕٍ ﻓﻠﻴﺘﺄﻣـﻞ‪ ،‬ﻭﰲ ﺑﻌـﺾ‬ ‫)‪(٤‬‬
‫ﺍﻟﻨﺴﺦ ﻻ ﻳﺼﻠﺢ ﺑﺎﻟﺘﺬﻛﲑ ﻭﻫﻮ ﻇﺎﻫﺮ‪ ،‬ﻭﻗﻮﻟﻪ ½ﲰﻴﺖ¼ ﺃﻱ ﺍﻹﺑﻞﹸ ﺍﻟﺼﻐﺎﺭ‪ ‬ﻭﺍﻟﻐﻨﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻴ‪‬ﻦ‪ ‬ﺍﻟﻌﺪﺍﻭﺓِ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﺍﳌﺘﻌﺪ‪‬ﻱ ﲟﻌﲎ ﺍﻟﻼﺯﻡ ﻓﻴﻜﻮﻥ ﻧﺴﺒﺔﹸ ﺍﻹﻇﻬﺎﺭ ﺇﱃ ﺍﻟﻌ‪‬ﺪﻭ‪ ‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻌﺪﺍﻭﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﹶﺛﻤٰﻨِﻴ‪‬ﺔﹶ ﺃﹶﺯﻭ‪‬ﺍﺝٍ﴾[ ﺍﻟﺰ‪‬ﻭﺝ‪ ‬ﻣﺎ ﻣﻌﻪ ﺁﺧ‪‬ﺮ‪ ‬ﻣِﻦ ﺟﻨﺴﻪ ﻳ‪‬ﺰﺍﻭِﺟ‪‬ﻪ ﻭﻳ‪‬ﺤﺼ‪‬ﻞﹸ ﻣﻨﻬﻤﺎ ﺍﻟﻨ‪‬ﺴﻞﹸ‪ ،‬ﻓﻴﻄﻠﹶﻖ ﻟﻔﻆﹸ ﺍﻟﺰﻭﺝِ ﻋﻠﻰ ﺍﳌﻔﺮﺩ ﺇﺫﺍ ﻛﺎﻥ‬ ‫)‪(٦‬‬
‫ﻣﻌﻪ ﺁﺧﺮ ﻣﻦ ﺟﻨﺴﻪ ﻻ ﻳﻨﻔﻚ‪ ‬ﻋﻨﻪ ﻭﻛﺬﺍ ﻳ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﻹﺛﻨﲔ ﻓﻬﻮ ﻣ‪‬ﺸﺘ‪‬ﺮ‪‬ﻙ ﻭﺍﳌﹸﺮﺍﺩ ﻫﻨﺎ ﺍﻹﻃﻼﻕ‪ ‬ﺍﻷﻭ‪‬ﻝﹸ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﺪ‪‬ﻝﹲ‪..‬ﺇﱁ[ ﻳﺸﲑ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣﻦ ﺍﻷﻋﺎﺭﻳﺐ ﺃﻥ ﻗﻮﻟﻪ ﴿ﲦٰﻨﻴﺔ ﺃﺯﻭﺍﺝ﴾ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﴿ﺣ‪‬ﻤ‪‬ﻮ‪‬ﻟﹶﺔﹰ ﻭ‪‬ﻓﹶﺮ‪‬ﺷ‪‬ﺎ﴾ ﻭﻗﻴﻞ ﻫـﻮ‬ ‫)‪(٧‬‬
‫ﺝ¼ ﺃﻭ ﻫـﻮ ﻣﻔﻌـﻮﻝﹸ ﻓﻌـﻞٍ ﺩﻝﹼ ﻋﻠﻴـﻪ‬ ‫ﻣﻔﻌﻮﻝ ﴿ﻛﹸﻠﹸﻮ‪‬ﺍ﴾‪ ،‬ﻭ﴿ﻻ ﺗ‪‬ﺘ‪‬ﺒِﻌ‪‬ـﻮ‪‬ﺍ﴾ ﻣﻌﺘـﺮﺽ ﺑﻴﻨـﻬﻤﺎ ﺃﻱ ½ﻛﻠـﻮﺍ ﳑـﺎ ﺭﺯﻗﻜـﻢ ﺍﷲُ ﲦٰﻨﻴـﺔﹶ ﺃﺯﻭﺍ ٍ‬
‫﴿ﻛﹸﻠﹸﻮ‪‬ﺍ﴾ ﺗﻘﺪﻳﺮﻩ ½ﻛﹸﻠﹸﻮﺍ ﲦٰﻨﻴﺔﹶ ﺃﺯﻭﺍﺝ¼‪ .‬ﻭﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴـﻪ ﺭﲪـﺔ ﺍﻟـﺮﲪٰﻦ ﰲ ﺗﺮﲨـﺔ ﺍﻟﻘـﺮﺁﻥ "ﻛـﱰ‬
‫ﺍﻹﳝﺎﻥ" ﺟﺎﻣﻊ ﻟِﻜِﻼ ﺍﻟﻘﻮﻟﹶﲔ‪) .‬ﺑﻴﻀﺎﻭﻱ ﻣ‪‬ﻊ‪ ‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮ‪‬ﻑ ﻭﺯﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻤ‪‬ﻦ ﺣ‪ ‬ﺮﻡ‪ ‬ﺫﹸﻛﻮﺭ‪ ‬ﺍﻷَﻧﻌﺎﻡِ[ ﺃﻱ ﺑﻌﺾ‪ ‬ﺫﻛﻮﺭِﻫﺎ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺇِﻧ‪‬ﺎﺛﹶﻬﺎ ﺃﹸﺧﺮٰﻯ¼ ﺃﻱ ﺑﻌﺾ‪ ‬ﺇﻧﺎﺛِﻬﺎ ﺃﻱ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻳ‪‬ﻠﺰ‪‬ﻣ‪‬ـﻪ ﺃﹶﻥ ﻳ‪‬ﺤـﺮ‪‬ﻡ‪ ‬ﻛـﻞﱠ‬ ‫)‪(٨‬‬
‫ﺍﻟﺬﻛﻮﺭِ ﻓﻘﻂ ﺃﻭ ﻛﻞﱠ ﺍﻹﻧﺎﺙِ ﻓﻘﻂ ﺃﻭ ﲨﻴﻊ‪ ‬ﺍﻟﺬﹼﻛﻮﺭِ ﻭﺍﻹﻧﺎﺙِ ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ ﺇﻳﻀﺎﺣ‪‬ﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪173‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻳﻦ﴾ ﻣﻦ اﻟﻀﺄن واﳌﻌﺰ ﴿ َ َم﴾ اﷲ ﻋﻠﻴﻜﻢ ﴿ َام ِ ْ ُ ْ َ َ‬ ‫وﻧﺴﺐ ذﻟﻚ إﱃ اﷲ‪ٰ ٓ ﴿ :‬ءاﻟﺬ َ َ ْ ِ‬
‫?‬
‫اﻻﻧﺜﻴ ْ ِ ﴾ ﻣﻨﻬﻤﺎ ﴿ َاﻣﺎ ْ َ َ‬
‫اﺷﺘﻤﻠ َْﺖ َﻋﻠ َْﻴ ِ‬
‫ﺻﺪﻗ ِ ْ َ ﴿‪ ﴾﴾۱۴۳‬ﻓﻴﻪ‪ ،‬اﳌﻌﲎ‬ ‫ان ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ٰ ِ‬ ‫ﻧﺒﲑﻮ ِ ۡ ِﻌ ْ ٍِﻠﻢ﴾ ﻋﻦ ﻛﻴﻔﻴﺔ ﲢﺮﻳﻢ ذﻟﻚ ﴿ ِ ْ‬
‫اﻻﻧﺜﻴ ْ ِ ﴾ ذﻛﺮا ﻛﺎن أو أﻧﺜﻰ؟ ﴿ َ ِ ّ ُٔ ۡ‬
‫ارﺣﺎم ْ ُ ْ َ َ‬
‫َْ َ ُ‬
‫)‪(١‬‬

‫ﻣﻦ أﻳﻦ ﺟﺎء اﻟﺘﺤﺮﻳﻢ؟)‪ (٢‬ﻓﺈن ﻛﺎن ﻣﻦ ﻗﺒﻞ اﻟﺬﻛﻮرة ﻓﺠﻤﻴﻊ اﻟﺬﻛﻮر ﺣﺮام أو اﻷﻧﻮﺛﺔ ﻓﺠﻤﻴﻊ اﻹﻧﺎث)‪ (٣‬أو اﺷﺘﻤﺎل‬
‫?‬

‫ﻳﻦ َ َم‬ ‫اﻟﺒ َ ِ ْاﺛﻨَ ْ ِ ُ ْ‬

‫ﻗﻞ ٓ ٰءاﻟﺬ َ َ ْ ِ‬
‫ﺻﻜﻢ اﷲُ ﺑ ِ ٰ َﺬا﴾ اﻟﺘﺤﺮﻳﻢ‬
‫اﻻﺑﻞ ْاﺛﻨَ ْ ِ َو ِ َ‬
‫ﻣﻦ ْ َ‬ ‫اﻟﺮﺣﻢ ﻓﺎﻟﺰوﺟﺎن ﻓﻤﻦ أﻳﻦ اﻟﺘﺨﺼﻴﺺ؟ واﻻﺳﺘﻔﻬﺎم ﻟﻺﻧﻜﺎر ﴿ َ ِ َ‬
‫وﻣﻦ ْ ِ ِ ِ‬
‫ﺪاء﴾ ﺣﻀﻮرا ﴿ا ِذْ َو ُ ُ‬ ‫اﻻﻧﺜﻴ ْ ِ َ ْام﴾ ﺑﻞ أ ﴿ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ُﺷ َ َ ٓ َ‬ ‫ارﺣﺎم ْ ُ ْ َ َ‬ ‫اﻻﻧﺜﻴ ْ ِ َاﻣﺎ ْ َ َ‬
‫اﺷﺘﻤﻠ َْﺖ َﻋﻠ َْﻴ ِ َ ْ َ ُ‬ ‫َام ِ ْ ُ ْ َ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻛﺬﺑﺎ﴾ ﺑﺬﻟﻚ ﴿ﻟﻴُﻀِﻞ‬ ‫ﻣﻤﻦ ا ْﻓ َ ٰي َﻋ َ اﷲ ِ َ ِ ً‬

‫ﻓﻤﻦ﴾ أي ﻻ أﺣﺪ ﴿اَ ْﻇﻠ َُﻢ ِ ِ‬ ‫ﻓﺎﻋﺘﻤﺪﺗﻢ ذﻟﻚ! ﻻ ﺑﻞ أﻧﺘﻢ ﻛﺎذﺑﻮن ﻓﻴﻪ ﴿ َ َ ْ‬
‫)‪(٦‬‬

‫ان‬
‫اﻻ َ ْ‬ ‫ﻣﺎ ا ُْو ِ َ ا ِ َ ﴾ ﺷﻴﺌﺎ ﴿ ُﻣ َ ًﻣﺎ َﻋ ٰ َﻃﺎﻋ ِ ٍﻢ ْ َ‬
‫ﻳﻄﻌﻤ ُ )‪ۤ ِ (٩‬‬ ‫اﺟﺪ ِ ْ َ ۤ‬ ‫اﻟﻈﻠﻤ ِ ْ َ ﴿‪ْ ُ ﴿ ﴾﴾۱۴۴‬‬
‫ﻗﻞ ۤﻻ َ ِ ُ‬ ‫اﻟﻨﺎس ِ َﻐ ْ ِﻋ ْ ٍِﻠﻢ ِان اﷲَ َﻻ ﻳَ ْ ِﺪي ْ َ ْ َ‬
‫اﻟﻘﻮم ِ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬
‫َ‬

‫ﱘ‪ ...‬ﺇﱁ ﻫﻞ ﻫﻲ ﺍﻟﺬﹼﻛﻮﺭﺓﹸ ﺃﻭ ﺍﻷﻧﻮﺛﺔﹸ ﺃﻭ ﺍﺷﺘﻤﺎﻝﹸ ﺍﻟﺮ‪‬ﺣﻢِ‪ ،‬ﻭﻗﻮﻟﻪ ½ﲢﺮﱘِ ﺫﻟﻚ¼ ﺃﻱ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻦ ﻛﹶﻴ ِﻔﻴ‪‬ﺔِ[ ﺃﻱ ﺟِﻬ‪‬ﺔِ ﺃﻭ ﺳ‪‬ﺒﺐِ ﲢﺮ ِ‬ ‫)‪(١‬‬
‫ﺫﻛﻮﺭِ ﺍﻷﻧﻌﺎﻡِ ﺗﺎﺭﺓﹰ ﻭﺇﻧﺎﺛِﻬﺎ ﺃﹸﺧﺮٰﻯ ﺃﻱ ﺑﻌﺾِ ﹸﻛﻞﱟ ﻛﻤﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﺇﻥ ﻛﹸﻨ‪‬ﺘ‪‬ﻢ‪ ‬ﺻٰﺪِﻗِﲔ‪ ﴾‬ﻓﻴﻪ‪ ،‬ﺃﻱ ﰲ ﲢﺮﱘِ ﺫﻟﻚ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻌﲎ ﻣِﻦ ﺃﻳﻦ‪ ‬ﺟﺎﺀَ ﺍﻟﺘ‪‬ﺤﺮِﱘ‪‬؟[ ﻳﺸﲑ ‪‬ﺬﺍ ﺇﱃ ﺃﻥﹼ ﴿ﺃﹶﻡ‪ ﴾‬ﻣﺘ‪‬ﺼﻠﺔ ﻷﻧ‪‬ﻪ ﺗﻘﺪ‪‬ﻡ ﻋﻠﻴﻬـﺎ ﳘـﺰﺓﹲ ﻳ‪‬ﻄﻠﹶـﺐ ﺑِﻬـﺎ ﻭﺑــ½ﺃﹶﻡ‪ ¼‬ﺍﻟﺘﻌـﻴﲔ‪،‬‬ ‫)‪(٢‬‬
‫ﻭﺳ‪‬ﻤ‪‬ﻴ‪‬ﺖ ﺑﺬﻟﻚ )ﺃﻱ ﻣﺘ‪‬ﺼِﻠﺔﹰ( ﻷﻥﹼ ﻣﺎ ﺑﻌﺪ‪‬ﻫﺎ ﻭﻣﺎ ﻗﺒﻠﹶﻬﺎ ﻻ ﻳ‪‬ﺴﺘﻐﻨٰﻰ ﺑﺄﺣﺪﳘﺎ ﻋﻦ ﺍﻵﺧ‪‬ﺮ‪ ،‬ﻭﻷﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻣ‪‬ﻌ‪‬ﻬﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﲞﻼﻑ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﻮﺍﻗﻌﺔ ﺑﻌﺪ ﳘﺰﺓ ﺍﻟﺘﺴﻮﻳﺔ‪ ،‬ﻷﻥﹼ ﺍﳌﻌﲎ ﻣ‪‬ﻌ‪‬ﻬﺎ ﻟﻴﺲ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻣ‪‬ﻌ‪‬ﻬﺎ ﻗﺎﺑﻞ ﻟﻠﺘﺼﺪﻳﻖ ﻭﺍﻟﺘﻜﺬﻳﺐ ﻷﻧﻪ ﺧ‪‬ﺒ‪‬ﺮ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺠ‪‬ﻤِﻴﻊ‪ ‬ﺍﻹﻧﺎﺙِ[ ﺃﻱ ﺣﺮﺍ ‪‬ﻡ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻓﺎﻟﺰﻭﺟﺎﻥ¼ ﺃﻱ ﻛﻞﹼ ﻣﻦ ﺍﻟﺬﹼﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ﺣﺮﺍﻡ ﺃﻱ ﻳ‪‬ﻠـﺰ‪‬ﻣ‪‬ﻜﻢ ﲢـﺮﱘ‪ ‬ﲨﻴـﻊِ ﺍﻷﻧﻌـﺎ ِﻡ‬ ‫)‪(٣‬‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳋﺎﺭﺝ ﺫﻛﻮﺭِﻫﺎ ﻭﺇﻧﺎﺛِﻬﺎ ﺇﻥ ﻗﻠﺘﻢ ﺇﻥﹼ ﻋﻠﹼﺔﹶ ﲢﺮﱘِ ﺑﻌﺾِ ﺍﻟﺬﻛﻮﺭِ ﺃﻭ ﺑﻌﺾِ ﺍﻹﻧﺎﺙ ﻫﻲ ﺍﺷﺘﻤﺎﻝﹸ ﺍﻟـﺮ‪‬ﺣﻢ‪ ،‬ﻭﺫﻟـﻚ ﻷﻥﹼ‬
‫ﻛﻞﹼ ﺫﹶﻛﹶﺮٍ ﻣﻦ ﺍﻟﻨ‪‬ﻌﻢ ﻭﻛﻞﱠ ﺃﹸﻧﺜٰﻰ ﻛﺬﻟﻚ ﻗﺪ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﺍﻟﺮ‪‬ﺣﻢ ﺣﲔ ﻛﺎﻥ ﺟ‪‬ﻨِﻴﻨﺎﹰ ﻓﻠِﻢ‪ ‬ﺧ‪‬ﺼ‪‬ﺼﺘﻢ ﺍﻟﺘ‪‬ﺤﺮﱘ‪ ‬ﺑ‪‬ﻌﺪ‪ ‬ﺍﻟﻨﺘﺎﺝ ﺑِﺒﻌﺾِ ﺍﻟـﺬﹼﻛﻮﺭِ‬
‫ﺗﺎﺭﺓﹰ ﻭﺑﻌﺾِ ﺍﻹﻧﺎﺙِ ﺃﺧﺮٰﻯ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻡ‪ ‬ﻛﹸﻨﺘ‪‬ﻢ‪ ‬ﺷ‪‬ﻬ‪‬ﺪﺍﺀَ﴾[ ﴿ﺃﻡ﴾ ﻣﻨﻘﻄﻌﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﱵ ﲟﻌﲎ ½ﺑﻞ¼‪ ،‬ﻭﺍﳍﻤﺰﺓﹸ ﻭ½ﺑﻞ¼ ﻟﻼﻧﺘﻘﺎﻝ ﻣِﻦ ﺗﻮﺑﻴﺨﻬﻢ ﺑﻨﻔـﻲ ﺍﻟﻌﻠـﻢ ﻋﻨـﻬﻢ‬ ‫)‪(٤‬‬
‫ﻧﺒﲑﻮ ِ ۡ ِﻌ ْ ٍ‬
‫ِﻠـﻢ﴾ ﺇﺫ ﻫﻮ ﺃﻣﺮ‪ ‬ﺗﻌﺠﻴﺰﻱ‪ ‬ﺃﻱ ﻻ ﻋﻠﻢ‪ ‬ﻟﻜﻢ ﺑﺬﻟﻚ ﺇﱃ ﺗـﻮﺑﻴﺨﻬﻢ ﺑﻨ‪‬ﻔﹾـﻲِ ﺣ‪‬ـﻀﻮﺭِﻫﻢ ﻭﻗـﺖ‪ ‬ﺇﻳـﺼﺎﺋِﻬِﻢ‬ ‫ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﻗﻮﻟﻪ ﴿ َ ِّ ُٔ ۡ‬
‫ﺑﺎﻟﺘ‪‬ﺤﺮﱘ‪ ،‬ﻭﺍﳍﻤﺰﺓﹸ ﺍﳌﻘﺪ‪‬ﺭﺓﹸ ﻣ‪‬ﻌ‪‬ﻬﺎ ﻟﻺﻧﻜﺎﺭ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﳌﻔﺴ‪‬ﺮ ﰲ ﺟﻮﺍ‪‬ﺎ ½ﻻ¼ ﺃﻱ ﻟﹶﻢ ﺗ‪‬ﻜﻮﻧﻮﺍ ﺷ‪‬ﻬ‪‬ﺪﺍﺀَ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺣ‪‬ﻀ‪‬ﻮ‪‬ﺭﺍﹰ[ ﻓﺴﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ½ﺷ‪‬ﻬِﺪ‪ ¼‬ﲟﻌﲎ ½ﺣ‪‬ﻀ‪‬ﺮ‪ ¼‬ﻻ ﲟﻌﲎ ﺍﳌﺘﻌﺎﺭ‪‬ﻑ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻟﻠﺸﻬﺎﺩﺓ ﻫﻨﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ ﺃﹶﺣ‪‬ﺪ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ‪ ‬ﲟﻌﲎ ﺍﻟﻨﻔﹾﻲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓِﻴ‪‬ﻤ‪‬ﺂ ﺃﹸﻭ‪‬ﺣِﻲ‪ ‬ﺇِﻟﹶﻲ‪ [﴾‬ﺃﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻓﻴﻪ ﺇﻳﺬﺍﻥ ﺑﺄﻥﹼ ﻣﻨﺎﻁ ﺍﳊِﻞﹼ ﻭﺍﳊﺮﻣﺔِ ﻫﻮ ﺍﻟﻮ‪‬ﺣﻲ‪ ‬ﻻ ﳏﺾ‪ ‬ﺍﻟﻌﻘﻞِ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺷ‪‬ﻴﺌﹰﺎ ﴿ﻣ‪‬ﺤ‪ ‬ﺮﻣ‪‬ﺎ﴾[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﴿ﻣ‪‬ﺤﺮ‪‬ﻣ‪‬ﺎ﴾ ﺻﻔﺔﹲ ﳌﻮﺻﻮﻑ ﳏﺬﻭﻑ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻋ‪‬ﻠﻰ ﻃﹶﺎﻋِﻢٍ ‪‬ﻳﻄﹾﻌ‪‬ﻤ‪‬ﻪ﴾[ ﺍﺳﺘﺪﻝﹼ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﻪ ﻋﻠﻰ ﺃﻧﻪ ﺇﳕﺎ ﺣ‪‬ـﺮ‪‬ﻡ ﻣـﻦ ﺍﳌﻴﺘـﺔ ﺃﹶﻛﹾﻠﹸﻬـﺎ ﻭﺃﻥﹼ ﺟِﻠـﺪ‪‬ﻫﺎ ﻳﻄﻬـﺮ‬ ‫)‪(٩‬‬
‫ﺑﺎﻟﺪﺑﺎﻍ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬

‫‪174‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﺘﺔ﴾ ﺑﺎﻟﻨﺼﺐ وﰲ ﻗﺮاءة ﺑﺎﻟﺮﻓﻊ ﻣﻊ اﻟﺘﺤﺘﺎﻧﻴﺔ ﴿ َ ْاو َ ً‬
‫دﻣﺎ ْ ُ ْ ً‬
‫ﻣﺴﻔﻮﺣﺎ﴾)‪ (٢‬ﺳﺎﺋﻼ ﲞﻼف ﻏﲑه ﻛﺎﻟﻜﺒﺪ‬ ‫ُْ َ‬
‫ﻳﻜﻮن﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء)‪َ ﴿ (١‬ﻣ ْ َ ً‬
‫ِﺟﺲ﴾ ﺣﺮام ﴿َْاو﴾ إﻻ أن ﻳﻜﻮن)‪ً ْ ِ ﴿ (٤‬‬
‫ﻓﺴﻘﺎ)‪ (٥‬ا ُ ِﻞ ِ َﻟﻐ ْ ِاﷲ ِ ﺑ ِ ٖ ﴾ أي ذﺑﺢ ﻋ اﺳﻢ‬ ‫ﺧﻨﺰﻳ ْﺮ ٍ َ ِ‬
‫ﻓﺎﻧ ٗ ر ْ ٌ‬ ‫ﻟﺤﻢ ِ ْ ِ‬
‫واﻟﻄﺤﺎل ﴿ َ ْاو َ ْ َ‬
‫)‪(٣‬‬

‫رﺣﻴﻢ ﴿‪ ﴾﴾۱۴۵‬ﺑﻪ‪ ،‬وﻳﻠﺤﻖ ﲟﺎ‬‫ﻏﻔﻮر﴾ ﻟﻪ ﻣﺎ أﻛﻞ ﴿ ِ ْ ٌ‬ ‫اﺿ ُ ﴾ إﱃ ﺷﻲء ﳑﺎ ذﻛﺮ ﻓﺄﻛﻠﻪ )‪﴿ (٧‬ﻏَ ْ َ َ ٍ‬
‫ﺑﺎغ و َﻻ َﻋﺎد ٍ َ ِ‬
‫ﻓﺎن َرﺑ َ َ ُ ْ ٌ‬ ‫ﻏﲑه ﴿ َ َ ِ‬
‫ﻓﻤﻦ ْ‬
‫)‪(٦‬‬

‫ﻣﻨﺎ ُﻞ ِ ْ‬
‫ذي ُﻇ ُ ٍ﴾)‪ (٩‬وﻫﻮ ﻣﺎ‬ ‫ﺎدوا﴾ أي اﻟﻴﻬﻮد ﴿ َ ْ َ‬ ‫ﻳﻦ َ ُ ْ‬
‫اﻟﺬ ْ َ‬
‫وﻋ َ ِ‬ ‫ذﻛﺮ ﺑﺎﻟﺴﻨﺔ ﻛﻞ ذي ﻧﺎب ﻣﻦ اﻟﺴﺒﺎع وﳐﻠﺐ ﻣﻦ اﻟﻄﲑ ﴿ َ َ‬
‫)‪? (٨‬‬
‫۔‬

‫ﺷﺤﻮﻣ ُ َ ۤﻤﺎ﴾ اﻟﺜﺮوب وﺷﺤﻢ اﻟﻜ ﴿ ِاﻻ َﻣﺎ َ َ‬

‫?‬
‫ﻟﻢ ﺗﻔﺮق أﺻﺎﺑﻌﻪ ﻛﺎﻹﺑﻞ واﻟﻨﻌﺎم ﴿ َ ِ َ‬
‫?‬
‫ﺣﻤﻠ َْﺖ‬ ‫ﻣﻨﺎ َﻋﻠَﻴْ ِ ْﻢ ُ ُ ْ َ‬ ‫وﻣﻦ ْاﻟﺒَ َ ِ َ ْ َ َ ِ‬
‫واﻟﻐﻨﻢ َ ْ َ‬
‫)‪(١٠‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻴﺎﺀ ﻭﺍﻟﺘﺎﺀ[ ﺍﻷﻭ‪‬ﻝ ﻇﺎﻫﺮ ﻭﺍﻟﺜﹼﺎﱐ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺮﺍﻋﺎﺓ ﺧﱪِ ﴿ﻳ‪‬ﻜﹸﻮﻥﹶ﴾‪ ،‬ﻭﻗﻮﻟﻪ ½ﻣ‪‬ﻊ‪ ‬ﺍﻟﺘﺤﺘﺎﻧﻴﺔ¼ ﺻﻮﺍﺑ‪‬ﻪ ﻣ‪‬ـﻊ‪ ‬ﺍﻟﻔﻮﻗﺎﻧﻴـﺔ‪ ،‬ﻭﺗﻜـﻮﻥ‬ ‫)‪(١‬‬
‫ﺚ‪ ،‬ﻭﻋﻠـﻰ ﻗـﺮﺍﺀﺓ‬
‫ﺣﻴﻨﺌﺬ ﺗﺎﻣﺔ ﻓﺎﻟﻘﺮﺍﺀﺍﺕ ﺛﻼﺛﺔ‪ ،‬ﻷﻧ‪‬ﻪ ﺇﺫﺍ ﻧﺼﺐ ﴿ﻣﻴﺘﺔ﴾ ﺟﺎﺯ ﰲ ﺍﻟﻔﻌﻞ ﺍﻟﻮﺟﻬﺎﻥِ‪ ،‬ﻭﺇﺫﺍ ﺭﻓﻊ ﺗﻌﲔ ﰲ ﺍﻟﻔﻌـﻞ ﺍﻟﺘﺄﻧﻴـ ﹸ‬
‫ﺍﻟﺮﻓﻊ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ﴿ﺃﻭ ﺩ‪‬ﻣ‪‬ﺎ‪ ...‬ﺇﱁ﴾ ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ﺍﳌﺴﺘﺜﲎ ﻭﻫﻮ ﴿ﺃﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹶ﴾ ﻣ‪‬ﻊ‪ ‬ﻣﺎ ﺑﻌﺪﻩ‪ ،‬ﺃﻱ ﺇﻻﹼ ﻭﺟﻮﺩ ﻣﻴﺘﺔ ﺃﻭ ﺩﻣﺎ‪ ...‬ﺇﱁ‪،‬‬
‫ﻭﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻨﺼﺐ ﻳﻜﻮﻥ ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ﴿ﻣ‪‬ﻴ‪‬ﺘ‪‬ﺔﹰ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺴ‪‬ﻔﹸﻮ‪‬ﺣ‪‬ﺎ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﺍﻟﺪﻡ ﺍﻟﺒﺎﻗﻲ ﰲ ﺍﻟﻌﺮﻭﻕ ﻭﻋﻠﻰ ﺇﺑﺎﺣﺔ ﺍﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻟﻜﹶﺒِﺪِ ﻭﺍﻟﻄﱢﺤ‪‬ﺎﻝِ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃ‪‬ﻤﺎ ﺩ‪‬ﻣ‪‬ﺎﻥِ ﻣ‪‬ﺘ ‪‬‬
‫ﺠﻤ‪‬ﺪﺍﻥِ ﻛﻤـﺎ ﺫﹶﻛـﺮﻩ ﺍﻷﻃﺒ‪‬ـﺎﺀُ‪ ،‬ﻭﺟـﺎﺀ ﰲ ﺍﳊـﺪﻳﺚ‪)) :‬ﺃﹸﺣِﻠﱠـﺖ ﻟﻨـﺎ ﻣ‪‬ﻴﺘﺘـﺎﻥِ؛‬ ‫)‪(٣‬‬
‫ﺍﻟﺴﻤﻚ‪ ‬ﻭﺍﳉﺮﺍﺩ‪ ،‬ﻭﺩﻣﺎﻥ؛ ﺍﻟﻜﺒﺪ‪ ‬ﻭﺍﻟﻄﺤﺎﻝﹸ((‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥﹶ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﻓِﺴ‪‬ﻘﹰﺎ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﻟﹶ ‪‬‬
‫ﺤﻢ‪ِ ‬ﺧﻨ‪ِ ‬ﺰﻳ‪‬ﺮٍ﴾‪) .‬ﺑﻴﻀﺎﻭﻱ ﻣ‪‬ﻊ‪ ‬ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻭ‪ ‬ﻓِﺴ‪‬ﻘﹰﺎ﴾[ ﺃﻱ ﺫﺍ ﻓﺴﻖٍ ﺃﻱ ﻣﻌﺼﻴﺔ ﻓﻬﺬﺍ ﻣِﻦ ﻗﹶﺒﻴﻞ ﺍﳌﺒﺎﻟﹶﻐﺔِ ﻋﻠﻰ ﺣﺪ‪ ½ ‬ﺯﻳ‪‬ـﺪ‪ ‬ﻋ‪‬ـﺪ‪ ‬ﹲﻝ¼ ﺇﺫ ﻣـﻦ ﺍﳌﻌﻠـﻮﻡ ﺃﻥﹼ ﺍﻟﻔـﺴﻖ ﻫـﻮ ﺍﳋـﺮﻭﺝ‬ ‫)‪(٥‬‬
‫ﺕ ﻭﻭﺻﻔﹸﻬﺎ ﺑﺎﻟﻔﺴﻖ ﻣ‪‬ﺠﺎﺯ‪ ،‬ﻭﺟﻌﻞﹸ ﺍﻟﻌﲔِ ﺍﶈﺮ‪‬ﻣﺔِ ﻋﲔ‪ ‬ﺍﻟﻔﺴﻖِ ﻣﺒﺎﻟﻐﺔﹲ ﰲ ﻛﻮﻥِ ﺗ‪‬ﻨﺎﻭﻟِﻬﺎ ﻓِﺴﻘﺎﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ﻋﻦ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺍﻟﻌﲔ‪ ‬ﺍﶈﺮ‪‬ﻣﺔﹸ ﺫﺍ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺫﹸﺑِﺢ‪ ‬ﻋﻠﻰ ﺍﺳﻢِ ﻏﲑِﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩ‪‬ﻓﻊ ﺍﻋﺘﺮﺍﺽ ﻳ‪‬ﺮِﺩ‪ ‬ﻭﻫﻮ ﺃﻧﻪ ﻭ‪‬ﺭ‪‬ﺩ‪ ‬ﰲ ﺍﻵﻳﺔ ﺃﻥﹼ ﻣﺎ ﺫﹸﻛﺮ ﻋﻠﻴﻪ ﺍﺳﻢ‪ ‬ﻏﲑِ ﺍﷲ ﻳﻜﻮﻥ ﻓﺴﻘﺎ ﻣ‪‬ﻊ‪ ‬ﺃﻧـﻪ‬ ‫)‪(٦‬‬
‫ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﺄﹶﺟﺎﺏ‪ ‬ﻋﻨﻪ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﻣﺎ ﺫﹸﻛﺮ ﻋﻠﻴﻪ ﺍﺳﻢ‪ ‬ﻏﲑِ ﺍﷲ ﻋﻨﺪ ﺫﹶﲝِﻪ ﻭﻻ ﻳﻜﻮﻥ ﺣﺮﺍﻣﺎ ﺑِﺬﻛﺮ ﺍﺳﻢِ ﻏﲑِ ﺍﷲ ﻋﻠﻴﻪ ﻣﻄﻠﻘﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﺄﹶﻛﹶﻠﹶﻪ[ ﺇﳕﺎ ﺯﺍﺩ ﻫﺬﺍ ﻷﻥﹼ ﺍﻻﺿﻄﺮﺍﺭ ﻭﺍﻻﺣﺘﻴﺎﺝ ﺑﻐﲑ ﺃﹶﻛﻞ ﻻ ﻳ‪‬ﻮﺟِﺐ‪ ‬ﺍﻹﰒﹶ ﻓﻼ ﻳ‪‬ﺤﺘﺎﺝ ﺇﱃ ﺍﻟﻐ‪‬ﻔﺮﺍﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳ‪‬ﻠﹶﺤﻖ‪ ‬ﲟﺎ ﺫﹸﻛﺮ[ ﺃﻱ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻛﺎﻥ ﺍﻷَﻭﱃ ﺗﻘﺪﱘ‪ ‬ﻫﺬﺍ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﻓﹶﻤ‪‬ـﻦِ ﺍﺿ‪‬ـﻄﹸ ‪‬ﺮ‪ ...‬ﺇﱁ﴾‪ ،‬ﻭﻫـﺬﺍ ﺟـﻮﺍﺏ‬ ‫)‪(٨‬‬
‫ﻋﻦ ﺳ‪‬ﺆﺍﻝٍ ﺗﻘﺪﻳﺮ‪‬ﻩ ½ﺍﶈﺮ‪‬ﻣﺎﺕ‪ ‬ﻏﲑ‪ ‬ﻣ‪‬ﺤﺼﻮﺭﺓ ﻓﻴﻤﺎ ﺫﹸﻛﺮ ﻭﺍﻵﻳﺔﹸ ﺗ‪‬ﻘﺘﻀِﻲ ﺍﳊﺼﺮ‪ ‬ﻓﻴﻪ¼‪ ،‬ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺍﻟﹼـﺬﻱ ﺃﺭﺍﺩ‪‬ﻩ ﺃﻥﹼ ﺍﳊـﺼﺮ‪‬‬
‫ﺑﺎﻟﻨ‪‬ﺴﺒﺔ ﺇﱃ ﺍﳌﹸﺤﺮ‪‬ﻡ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﴿ﻓِﻴﻤ‪َ‬ﺂ ﺃﹸﻭ‪‬ﺣِﻲ‪ ‬ﺇِﻟﹶﻲ‪ ﴾‬ﻓﻼ ﻳ‪‬ﻨﺎﰲ ﺃﻥﹼ ﻫ‪‬ﻨﺎﻙ ﻣ‪‬ﺤﺮ‪‬ﻣﺎﺕٍ ﺃﹸﺧﺮ‪ ‬ﺑﺎﻟﺴﻨ‪‬ﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﹸ ﱠﻞ ﺫِﻱ‪ ‬ﻇﹸ ﹾﻔ ٍﺮ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻫﻮ ﺍﻟﻨﻌﺎﻣـﺔ ﻭﺍﻟـﺒﻌﲑ ﻭﳓـﻮ‪ ‬ﺫﻟـﻚ ﻣـﻦ ﺍﻟـﺪ‪‬ﻭﺍﺏ‪ ‬ﻭﻛـﻞﱡ ﻣـﺎ ﱂ ﻳﻜـﻦ‬ ‫)‪(٩‬‬
‫ﻣﺸﻘﻮﻕ‪ ‬ﺍﻷﺻﺎﺑﻊِ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ ﻭﺍﻟﻄﲑ ﻣﺜﻞﹸ ﺍﻟﺒﻌﲑِ ﻭﺍﻟﻨ‪‬ﻌ‪‬ﺎﻣﺔ ﻭﺍﻷَﻭِ ‪‬ﺯ‪ ،‬ﻗﺎﻝ ﺍﻟﻘﺘﻴﱯ ﻫﻮ ﻛﻞﹼ ﺫِﻱ ﻣِﺨ‪‬ﻠﹶﺐٍ ﻣﻦ ﺍﻟﻄﲑ ﻭﻛﻞﹼ ﺫﻱ ﺣـﺎﻓﺮ ﻣـﻦ‬
‫ﺍﻟﺪﻭﺍﺏ‪ ‬ﻭﲰ‪‬ﻲ ﺍﳊﺎﻓﺮ‪ ‬ﻇﹸﻔﺮﺍﹰ ﻋﻠﻰ ﺍﻻﺳﺘﻌﺎﺭﺓ‪) .‬ﺧﺎﺯﻥ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﻟﺜﺮﻭﺏ[ ﲨﻊ ½ﺛﹶﺮ‪‬ﺏ¼ ﺑﺴﻜﻮﻥ ﺍﻟﺮﺍﺀ ﺑﻮﺯﻥ ½ﻓﹶﻠﹾﺲ¼ ﻭﻫﻮ ﺷـﺤﻢ ﺭﻗﻴـﻖ ﻳ‪‬ﻐـﺸﻲ ﺍﻟﻜﹶـﺮِﺵ‪ ‬ﻭﺍﻷﻣﻌـﺎﺀ ﻛﻤـﺎ ﰲ "ﺍﻟﻘـﺎﻣﻮﺱ"‪،‬‬
‫ﻭﻗﻮﻟﻪ ½ﻭﺷﺤﻢ ﺍﻟﻜﹸﻠـٰﻰ¼ ﲨﻊ ½ﻛﻠﻴﺔ¼ ﺑﻀﻢ ﺍﻟﻜﺎﻑ ﺃﻭ ½ﻛﻠـﻮﺓ¼ ﻛـﺬﻟﻚ‪ ،‬ﻭﺗﻔـﺴﲑ ﺍﻟﺜـﺮﻭﺏ ﲟـﺎ ﺫﻛـﺮ ﻧﻈـﺮﺍ ﳌﻌﻨﺎﻫـﺎ ﺍﻟﻠﹼﻐـﻮﻱ‪،‬‬
‫‪Å‬‬
‫‪175‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻌﻈﻢ﴾ ﻣﻨﻪ‬ ‫اﻟﺤﻮاﻳﺎ﴾ اﻷﻣﻌﺎء ﲨﻊ ﺣﺎوﻳﺎء أو ﺣﺎوﻳﺔ ﴿ َ ْاو َﻣﺎ ْ َ‬
‫اﺧﺘ َﻠ َﻂ ِ َ ْ ٍ‬
‫)‪(٢‬‬
‫ﻮر ُ َ ۤﻤﺎ ﴾ أي ﻣﺎ ﻋﻠﻖ ﺑﻬﺎ ﻣﻨﻪ ﴿ َاو ِ﴾ ﲪﻠﺘﻪ )‪ۤ َ َ َ ْ ﴿(١‬‬
‫ُﻇ ُ ْ ُ‬
‫ﺑﺒﻐﻴ ِ ِ ْﻢ﴾ ﺑﺴﺒﺐ ﻇﻠﻤﻬﻢ )‪(٤‬ﲟﺎ ﺳﺒﻖ ﰲ ﺳﻮرة‬ ‫وﻫﻮ ﺷﺤﻢ اﻷﻟﻴﺔ ﻓﺈﻧﻪ أﺣﻞ ﳍﻢ ﴿ ٰذﻟ ِ َ ﴾ اﻟﺘﺤﺮﻳﻢ ﴿ َ َ ْ‬
‫ﺟﺰﻳﻨٰ ُ ْﻢ﴾ ﺑﻪ ﴿ ِ َ ْ‬
‫?‬ ‫)‪(٣‬‬

‫رﺣﻤﺔٍ‬ ‫ﻓﻘﻞ﴾ ﳍﻢ ﴿ ُ ْ‬
‫رﺑﻜﻢ ُ ْ‬
‫ذو َ ْ َ‬ ‫ﻛﺬﺑﻮک﴾ ﻓﻴﻤﺎ ﺟﺌﺖ ﺑﻪ ﴿ َ ُ ْ‬‫ﻓﺎن َ ُ ْ َ‬
‫ﻟﺼﺪﻗﻮن ﴿‪ ﴾﴾۱۴۶‬ﰲ أﺧﺒﺎرﻧﺎ وﻣﻮاﻋﻴﺪﻧﺎ ﴿ َ ِ ْ‬ ‫اﻟﻨﺴﺎء)‪ِ َ ﴿ (٥‬‬
‫واﻧﺎ َ ٰ ِ ُ ْ َ‬
‫ﻋﻦ‬ ‫واﺳﻌﺔٍ﴾ ﺣﻴﺚ ﻟﻢ ﻳﻌﺎﺟﻠﻜﻢ ﺑﺎﻟﻌﻘﻮﺑﺔ‪ ،‬وﻓﻴﻪ ﺗﻠﻄﻒ ﺑﺪﻋﺎﺋﻬﻢ إﱃ اﻹﳝﺎن ﴿ َو َﻻ ُ َﻳﺮد َ ْ ُ‬
‫ﺑﺎﺳ ٗ ﴾ ﻋﺬاﺑﻪ إذا ﺟﺎء ﴿ َ ِ‬ ‫َِ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻣﻦ َ ْءٍ﴾ ﻓﺈﺷﺮاﻛﻨﺎ‬

‫ﻣﻨﺎ ِ ْ‬ ‫ﺑﺎؤﻧﺎ)‪َ َ (٩‬‬
‫وﻻ َ ْ َ‬ ‫ﻣﺎ اَ ْ َ ْ َ‬
‫ﻛﻨﺎ﴾ ﳓﻦ ﴿ َ َ ۤ‬
‫وﻻ َ ٓ ُ َ‬ ‫ﺷﺎء اﷲُ)‪ۤ َ (٨‬‬ ‫ﻳﻦ ا َ ْ َ ُ ْ‬
‫ﻛﻮا َ ْﻟﻮ َ ٓ َ‬ ‫اﻟﺬ ْ َ‬ ‫اﻟﻤﺠﺮﻣِ ْ َ ﴿‪ُ ْ ُ َ َ ﴿ ﴾﴾۱۴۷‬‬
‫ﺳﻴﻘﻮل ِ‬ ‫َْ‬
‫اﻟﻘ ْﻮم ِ ْ ُ ْ ِ‬

‫ﻭﺍﳌﺮﺍﺩ ﺑِﻬﺎ ﻫﻨﺎ ﺍﻟﺸﺤﻢ ﺍﻟﹼﺬﻱ ﻋﻠﻰ ﺍﻟﻜﹶﺮِﺵ ﻓﻘﻂ ﻭﻻ ﻳﺮﺍﺩ ﺑﻪ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﺸ‪‬ﺤﻢ ﺍﻟﹼﺬﻱ ﻋﻠﻰ ﺍﻷﻣﻌﺎﺀ ﻟﺌﻼﹼ ﻳ‪‬ﻨﺎﻗِﺾ ﺍﻻﺳﺘﺜﻨﺎﺀَ ﰲ ﻗﻮﻟـﻪ‬
‫﴿ﺃﻭ ﺍﳊﻮﺍﻳﺎ﴾ ﻓﺈﻥﹼ ﺍﳊﻮﺍﻳﺎ ﻫﻲ ﺍﻷﻣﻌﺎﺀ ﻭﺷﺤﻤ‪‬ﻬﺎ ﺣﻼﻝ ﲟ‪‬ﻘﺘﻀ‪‬ﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ‪ ،‬ﻓﺈﺩﺧﺎﻟﻪ ﰲ ﺍﻟﺜﺮﻭﺏ ﺍﶈﺮ‪‬ﻣـﺔ ﻳﻮﺟِـﺐ ﺍﻟﺘ‪‬ﻨـﺎﻗﺾ‪ ‬ﰲ‬
‫ﺍﻟﻜﻼﻡ ﻓﺘﻠﺨ‪‬ﺺ ﺃﻥ ﺍﻟﹼﺬﻱ ﺣ‪‬ﺮ‪‬ﻡ ﻋﻠﻴﻬﻢ ﻣﻦ ﺍﻟﺸ‪‬ﺤﻮﻡ ﻫﻮ ﺷﺤﻢ ﺍﻟﻜﹶﺮِﺵ ﻭﺍﻟﻜﹸﻠـٰﻰ ﻭﺃﻥﹼ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﺣﻼﻝ ﳍﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺣ‪‬ﻤ‪‬ﻠﺘ‪‬ﻪ[ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﺻﺢ ﻋﻨﺪﻩ ﺃﻥ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﺍﻟﹾﺤ‪‬ﻮ‪‬ﺍﻳ‪‬ـﺂ﴾ ﻣﻌﻄـﻮﻑ ﻋﻠـﻰ ﻗﻮﻟـﻪ ﴿ﻇﹸﻬ‪‬ﻮ‪‬ﺭ‪‬ﻫ‪‬ﻤ‪‬ـﺎ﴾‬ ‫)‪(١‬‬
‫)ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝـﺎﻥ"( ﻭﻗﻴـﻞ‬
‫﴿ﺃﹶﻭِ ﺍﳊﹶﻮ‪‬ﺍﻳ‪‬ﺎ﴾ ﻭ﴿ﺃﹶﻭ ﻣ‪‬ﺎ ﺍﺧﺘ‪‬ﻠﹶﻂﹶ ﺑِﻌ‪‬ﻈﻢٍ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﺷ‪‬ﺤ‪‬ﻮﻣ‪‬ﻬﻤﺎ﴾‪ ،‬ﻭ﴿ﺃﹶﻭ‪ ﴾‬ﲟﻌﲎ ﺍﻟﻮﺍﻭ ﻓﺘﻜﻮﻥ ﺩﺍﺧﻠﺔﹰ ﰲ ﺍﶈﺮ‪‬ﻡ ﺃﻱ‬
‫½ﺣﺮ‪‬ﻣ‪‬ﻨﺎ ﻋﻠﻴﻬﻢ ﺷﺤﻮﻣ‪‬ﻬﻤﺎ ﻭﺍﳊﻮﺍﻳﺎ ﻭﻣﺎ ﺍﺧﺘ‪‬ﻠﻂ ﺑﻌﻈﻢ ﺇﻻ ﻣﺎ ﺣ‪‬ﻤﻠﺖ ﻇﻬﻮﺭ‪‬ﳘﺎ¼‪) .‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﻭﻏﲑﻩ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻷﻣﻌﺎﺀ[ ﻭﲰﻴﺖ ﲟﺎ ﺫﻛﺮ ﻷ‪‬ﺎ ﳏﺘﻮﻳﺔ ﺃﻱ ﻣﻠﺘﻔﺔ ﻛﺎﳊﻠﻘﺔ ﻭﻛﺎﳊﻮﻳﺔ ﺍﻟﱵ ﺗﻮﺿﻊ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﺒﻌﲑ ﻭﻳﺮﻛـﺐ ﻋﻠﻴﻬـﺎ ﺃﻭ‬ ‫)‪(٢‬‬
‫ﻻﺣﺘﻮﺍﺋﻬﺎ ﻭﺍﺷﺘﻤﺎﳍﺎ ﻋﻠﻰ ﺍﻟﻔﹸﻀ‪‬ﻼﺕِ ﻛﺎﻟﺒﻌﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ ﺷﺤﻢ‪ ‬ﺍﻷَﻟﹾﻴ‪‬ﺔِ[ ﻓﻬﻮ ﻣﺘ‪‬ﺼﻞ ﺑﺎﻟﻌ‪‬ﺼﻌ‪‬ﺺ ﻭﻫﻮ ﻋﻈﻢ‪ ،‬ﻫﺬﺍ ﻳﻜﻮﻥ ﰲ ﺍﻟﻀ‪‬ﺄﻥ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٣‬‬
‫ﺐ ﻇﹸﻠﻤِﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺎﺀ ﻟﻠﺴﺒﺐ ﻛﻤﺎ ﻳ‪‬ﻘﺘﻀﻴﻪ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺴﺒ‪ِ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِ ‪‬‬ ‫)‪(٤‬‬
‫ﺑﺎﻳﺖِ اﷲِ﴾ ﺇﱃ ﺃﻥ ﻗـﺎﻝ ﴿ﻓﹶـﺒِﻈﹸﻠﹾﻢٍ ﻣ‪‬ـﻦ‪ ‬ﺍﻟﹼـﺬِﻳ‪‬ﻦ‪ ‬ﻫ‪‬ـﺎﺩ‪‬ﻭ‪‬ﺍ‬ ‫ﻣﻴﺜﻘ ُﻢ َ ُ‬
‫وﻛ ِ ِْﻢ ِ ٰ ٰ‬ ‫َﺒﻤﺎ َ ْﻘ ِﻀ ِﻢ ْ ٰ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﲟﺎ ﺳﺒﻖ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨ‪‬ﺴﺎﺀ[ ﺃﻱ ﻣِﻦ ﻗﻮﻟﻪ ﴿ﻓ ِ َ‬ ‫)‪(٥‬‬
‫ﺣ‪‬ﺮ‪‬ﻣ‪‬ﻨ‪‬ﺎ ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻃﹶﻴ‪‬ﺒٰﺖٍ ﺃﹸﺣِﻠﱠﺖ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ﴾...‬ﺇﱁ ]ﺍﻟﻨ‪‬ـﺴﺎﺀ‪ ،[١٦٠-١٥٥:‬ﻓﻜـﺎﻧﻮﺍ ﻛﻠﹼﻤـﺎ ﺍﺭﺗ‪‬ﻜﹶﺒـﻮﺍ ﻣﻌـﺼﻴﺔﹰ ﻣـﻦ ﻫـﺬﻩ ﺍﳌﻌﺎﺻـﻲ ﻋ‪‬ﻮﻗِﺒ‪‬ـﻮﺍ‬
‫ﺑﺘﺤﺮﱘ ﺷﻲﺀ ﳑ‪‬ﺎ ﺃﺣﻞﹼ ﳍﻢ ﻭﻫﻢ ﻳ‪‬ﻨﻜﺮﻭﻥ ﺫﻟﻚ ﻭﻳﺪ‪‬ﻋﻮﻥ ﺃﻧ‪‬ﻬﺎ ﱂ ﺗﺰ‪‬ﻝ ﳏﺮ‪‬ﻣﺔﹰ ﻋﻠﻰ ﺍﻷﻣﻢ ﻗﺒﻠﹶﻬﻢ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻓﻴﻪ ﺗﻠﻄﱡﻒ ﺑﺪﻋﺎﺋﻬﻢ ﺇﱃ ﺍﻹﳝﺎﻥ[ ﻭﺣﻴﻨﺌﺬ ﻓﻼ ﻳﺮﺩ ﻛﻴﻒ ﻗﺎﻝ ﰲ ﺍﳉـﻮﺍﺏ ﺫﻟـﻚ ﻣ‪‬ـﻊ‪ ‬ﺃﻥ ﺍﶈـﻞﹼ ﳏـﻞﱡ ﻋﻘﻮﺑـﺔٍ ﻓﻜـﺎﻥ‬ ‫)‪(٦‬‬
‫ﺍﻷﻧﺴﺐ ﺃﻥ ﻳﻘﺎﻝ ½ﻓﻘﻞ ﺭﺑﻜﻢ ﺫﻭ ﻋﻘﻮﺑﺔ ﺷﺪﻳﺪﺓ¼ ﻭﺇﻧ‪‬ﻤﺎ ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ ﴿ﻭﻻ ﻳ‪‬ﺮ‪‬ﺩ‪ ‬ﺑ‪‬ﺄﺳ‪‬ﻪ‪ ﴾...‬ﺇﱁ‪ ،‬ﻧ‪‬ﻔﹾﻴﺎﹰ ﻟﻼﻏﺘﺮﺍﺭ ﺑﺴ‪‬ﻌ‪‬ﺔِ ﺭﲪﺘِﻪ ﰲ‬
‫ﺍﻻﺟﺘﺮﺍﺀ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ‪ ،‬ﻭﻟﺌﻼﹼ ﻳ‪‬ﻐﺘ‪‬ﺮ‪‬ﻭﺍ ﺑﺮﺟﺎﺀ ﺭﲪﺘِﻪ ﻋﻦ ﺧﻮﻑ ﻧﻘﻤﺘِﻪ ﻭﺫﻟﻚ ﺃﺑﻠﻎ ﰲ ﺍﻟﺘ‪‬ﻬﺪﻳﺪ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺫﹶﺍ ﺟ‪‬ﺎﺀَ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥﹼ ﻗﺒﻞﹶ ﺍﳌﹶﺠِﻲ‪‬ﺀِ ﻳ‪‬ﺮ‪‬ﺩ‪ ‬ﺑﺎﻟﺘﻮﺑﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﹶﻮ‪ ‬ﺷ‪ٓ ‬ﺎ ﺀَ ﺍﷲُ﴾[ ﺃﻱ ﻟﻮ ﺷﺎﺀ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﲢﺮﳝِﻨﺎ ﻭﻋـﺪﻡ‪ ‬ﺇﺷـﺮﺍﻛِﻨﺎ‪ ،‬ﻭﻫـﺬﻩ ﺍﳌﻘﺪ‪‬ﻣـﺔﹸ ﺻـﺎﺩﻗﺔﹲ ﻟﻜـﻦ ﻣـﺮﺍﺩ‪‬ﻫﻢ ﻣﻘﺪ‪‬ﻣـﺔﹲ ﺃﹸﺧـﺮﻯ ﱂ‬ ‫)‪(٨‬‬
‫ﻳﺼﺮ‪‬ﺣﻮﺍ ‪‬ﺎ ﻫﻲ ﻣ‪‬ﺤﻞﱡ ﻛﹶﺬِﺑِﻬﻢ ﻭﳏﻞﱡ ﺍﳌﻨﺎﻗﺸﺔ ﺍﻵﺗﻴﺔِ ﻭﻫﻲ ﻣﺎ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ ﺑﻘﻮﻟﻪ ½ﻓﻬﻮ ﺭﺍﺽٍ ﺑﻪ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫وﻻ َ ٓ ُ َ‬
‫ﺑﺎؤﻧﺎ﴾[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﻣﻘﺪ‪‬ﺭ ﻟﻴ‪‬ﺼﺢ‪ ‬ﺍﻟﻌﻄﻒ‪ ‬ﻋﻠﻰ ﺍﻟﻀ‪‬ﻤﲑ ﺍﳌﺮﻓﻮﻉ ﰲ ﴿ﺃﹶﺷ‪‬ﺮ‪‬ﻛﹾﻨ‪‬ﺎ﴾‪) .‬ﻛﺮﺧﻲ(‬ ‫ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﺤﻦ‪ۤ َ َ ﴿ ‬‬ ‫)‪(٩‬‬

‫‪176‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻗﺒﻠ ِ ِ ْﻢ﴾ رﺳﻠ َﻬﻢ ﴿ َﺣ‬ ‫ﻳﻦ ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫اﻟﺬ ْ َ‬ ‫وﲢﺮﳝﻨﺎ ﲟﺸﻴﺌﺘﻪ ﻓﻬﻮ راض ﺑﻪ ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ ‪َ ﴿ :‬ﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ ﻛﺬب ﻫﺆﻻء ﴿ َ َ‬
‫ﻛﺬب ِ‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ان﴾ ﻣﺎ‬‫ﺟﻮہ ُ َ َﻟﻨﺎ﴾ أي ﻻ ﻋﻠﻢ ﻋﻨﺪﻛﻢ ﴿ ِ ْ‬ ‫ﻣﻦ ﻋ ْ ٍِﻠﻢ﴾ ﺑﺄن اﷲ راض ﺑﺬﻟﻚ ﴿ َ ُ‬
‫ﻓﺘ ْ ِ ُ ْ‬ ‫ﻗﻞ َ ْﻞ ﻋ ْ َ ُ ْ‬
‫ِﻨﺪﻛﻢ ْ‬ ‫ذاﻗﻮا َ ْ َ َ‬
‫ﺑﺎﺳﻨﺎ﴾ ﻋﺬاﺑﻨﺎ ﴿ ُ ْ‬ ‫َ ُْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﻗﻞ﴾ إن ﻟﻢ ﺗﻜﻦ ﻟﻜﻢ)‪ (٦‬ﺣﺠﺔ‬

‫ﺻﻮن ﴿‪ ﴾﴾۱۴۸‬ﺗﻜﺬﺑﻮن ﻓﻴﻪ ﴿ ُ ْ‬
‫ِاﻻ َﺗ ْ ُ ُ ْ َ‬ ‫ﺒﻌﻮن﴾ ﰲ ذﻟﻚ ﴿ ِاﻻ اﻟﻈﻦ َو ِ ْ‬
‫﴿ ﺗَ ِ ُ ْ َ‬
‫?‬
‫ان﴾ ﻣﺎ ﴿اَ‬
‫)‪(٥‬‬

‫)‪(١٠‬‬
‫ﻗﻞ َ ُﻠﻢ﴾ أﺣﻀﺮوا‬ ‫اﺟﻤﻌِ ْ َ ﴿‪ْ ُ ﴿ ﴾﴾۱۴۹‬‬ ‫َ َْ‬ ‫اﻟﺒﺎﻟﻐﺔ﴾ اﻟﺘﺎﻣﺔ ﴿ َﻓﻠ َْﻮ َ ٓ َ‬
‫ﺷﺎء﴾ ﻫﺪاﻳﺘﻜﻢ)‪َ ﴿(٩)(٨‬ﻟ َ ٰﺪ‬ ‫)‪(٧‬‬
‫اﻟﺤﺠﺔ ْ َ ِ َ ُ‬
‫ﻓﻠﻠ ِ ْ ُ ُ‬ ‫﴿َ ِ‬

‫ﻳﻦ َ ُ ْ‬
‫ﻛﺬﺑﻮا‬ ‫اﻟﺬ ْ َ‬ ‫وﻻ ﺗَ ِ ْ‬
‫ﺒﻊ اَ ْ َ ٓ َ‬
‫ﻮاء ِ‬ ‫ﻓﻼ َ ْﺸ َ ْﺪ َ َ‬
‫ﻣﻌ ُ ْﻢ َ َ‬ ‫ﺪوا َ َ‬
‫ُِْ‬ ‫ﻓﺎن َﺷ‬ ‫ﻳﻦ َ ْﺸ َ ُ ْ َ‬
‫ﺪون َان اﷲَ َ َم ٰ َﺬا﴾ اﻟﺬي ﺣﺮﻣﺘﻤﻮه ﴿ َ ِ ْ‬ ‫اﻟﺬ ْ َ‬ ‫﴿ ُﺷ َ َ ٓ َ ُ ُ‬
‫ﺪاءﻛﻢ ِ‬

‫ﻗﻮﻟﻪ‪] :‬ﻓﻬﻮ ﺭﺍﺽٍ ﺑﻪ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﺮﺩ ﺃﻧﻪ ﻛﻴﻒ ﻗﻴﻞ ﻓﻴﻬﻢ ﺇ‪‬ﻢ ﻛﺬﺑﻮﺍ ﰲ ﻗﻮﳍﻢ ﴿ﻟﹶﻮ‪ ‬ﺷ‪‬ﺂﺀَ ﺍﷲُ ﻣ‪‬ﺂ ﺃﹶﺷ‪‬ﺮ‪‬ﻛﹾﻨ‪‬ﺎ‪ ﴾ ...‬ﺇﱁ ﻣ‪‬ﻊ‪ ‬ﺃ‪‬ﻢ‬ ‫)‪(١‬‬
‫ﺻﺎﺩﻗﻮﻥ ﻓﻴﻪ ﻷﻥﹼ ﺍﻹﺷﺮﺍﻙ ﻭﺍﻟﻀﻼﻟﺔ ﲟﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ ﻓﻤﺎ ﻣﻌﲎ ﻧﺴﺒﺔِ ﺍﻟﻜﹶﺬِﺏِ ﺇﻟﻴﻬﻢ؟ ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃ‪‬ﻢ ﺍﺳـﺘﺪﻟﹼﻮﺍ ﺑﻘـﻮﳍﻢ ﻫـﺬﺍ‬
‫ﻋﻠﻰ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺭﺍﺽٍ ﻋﻠﻰ ﺇﺷﺮﺍﻛﻬﻢ ﻷﻧﻪ ﺗﻌﺎﱃ ﻣﺎ ﺷﺎﺀ ﻫﺪﺍﻳﺘ‪‬ﻬﻢ ﻓﻬﻮ ﺭﺍﺽٍ ﻋﻠﻰ ﺇﺷﺮﺍﻛﻬﻢ‪ ،‬ﻓﻬﻢ ﻛﺎﺫﺑﻮﻥ ﰲ ﻫـﺬﺍ ﺍﻻﺳـﺘﺪﻻﻝ‬
‫ﻷﻥﹼ ﺍﳌﺸﻴﺌﺔ ﻻ ﺗ‪‬ﺴﺘﻠﺰِﻡ ﺍﻟﺮﺿﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﻛﹶ ﱠﺬﺏ‪ ‬ﻫﺆﻻﺀ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﺎﻑ ﺻﻔﺔ ﳌﺼﺪﺭ ﳏﺬﻭﻑ ﺃﻱ ½ﻛﺬﹼﺏ ﺍﻟﺬﻳﻦ ﻣِﻦ ﻗﺒﻠِﻬﻢ ﺗﻜـﺬﻳﺒﺎﹰ ﻣِﺜﹾـﻞﹶ ﺫﻟـﻚ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺘﻜﺬﻳﺐِ¼‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻ ﻋِﻠﻢ‪ ‬‬
‫ﻋﻨﺪﻛﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ‪ ‬ﲟﻌﲏ ﺍﻟﻨﻔﻲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺇِﻥﹾ﴾ ﻧﺎﻓﻴﺔ ﲟﻌﲎ ½ﻣﺎ¼ ﻭﻛﺬﺍ ﻣﺎ ﺑﻌﺪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻜﺬِﺑﻮﻥ[ ﻓﺴﺮ ﺍﳋﺮﺹ ﺑﺎﻟﻜﹶﺬِﺏِ ﻷﻥﹼ ﰲ ﺍﳋﺮﺹ ﺗ‪‬ﺘﺒ‪‬ﻊ‪ ‬ﺍﻟﻈﻨﻮﻥِ ﺍﻟﻜﺎﺫﺑﺔِ‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻷﻧﻌﺎﻡ ﲢﺖ ﺁﻳﺔ‪] (١١٦:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫اﻟﺒﺎﻟﻐﺔ﴾ ﺟﻮﺍﺏ‪ ‬ﺷﺮﻁٍ ﻣﻘﺪ‪‬ﺭٍ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪]:‬ﺇﻥ ﱂ ﺗﻜﻦ ‪...‬ﺇﱁ[ﺇﳕﺎ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓ َِﻠﻠ ِ ْ ُ‬
‫اﻟﺤﺠ ُﺔ ْ َ ِ َ ُ‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺘﺎ ‪‬ﻣﺔﹸ[ ﺃﻱ ﺍﻟﻜﺎﻣﻠﺔﹸ ﺍﻟﹼﱵ ﻻ ﻧﻘﺼﺎﻥﹶ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺍﻟﺒﺎﻟﻐﺔﹸ ﻏﺎﻳﺔﹶ ﺍﻟﻨ‪‬ﻬﺎﻳﺔِ ﻭﺍﻟﻮﺿـﻮﺡِ ﺍﻟﹼـﱵ ﺗ‪‬ﻘﻄﹶـﻊ‪ ‬ﻋـﺬﺭ‪ ‬ﺍﳌﹶﺤﺠ‪‬ـﻮﺝ ﻭ‪‬ﺗﺰﻳـﻞ ﺍﻟـﺸ‪‬ﻚ‪‬‬ ‫)‪(٧‬‬
‫ﻋﻤ‪‬ﻦ ﻧ‪‬ﻈﹶﺮ‪ ‬ﻓﻴﻬﺎ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﻠﹶﻮ‪ ‬ﺷ‪ٓ ‬ﺎﺀَ﴾ ﻫﺪﺍﻳﺘ‪‬ﻜﻢ[ ﺃﻱ ﺇﱃ ﺍﳊﺠ‪‬ﺔ ﺍﻟﺒﺎﻟﻐﺔ‪ ،‬ﻭﻗﻮﻟـﻪ ﴿ﻟﹶﻬ‪‬ـﺪٰﻛﹸﻢ‪ ‬ﺃﹶﺟ‪‬ﻤ‪‬ﻌِـﻴ‪‬ﻦ‪ ﴾‬ﺃﻱ ﻓـﺎﳌﹸﻨﺘ‪‬ﻔﻰ ﰲ ﺍﳋـﺎﺭﺝ ﻣ‪‬ـﺸﻴﺌﺔﹸ ﻫﺪﺍﻳـﺔِ‬ ‫)‪(٨‬‬
‫ﺍﻟﻜﻞﹼ ﻭﺇﻻﹼ ﻓﻘﺪ ﻫ‪‬ﺪﻯ ﺑﻌﻀ‪‬ﻬﻢ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﺪﺍﻳﺘ‪‬ﻜﻢ[ ﻗﺪﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻝ ﴿ﺷ‪‬ﺂﺀَ﴾ ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺃﹶﺣ‪‬ﻀِﺮ‪‬ﻭ‪‬ﺍ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﴿ﻫ‪‬ﻠﹸﻢ‪ ﴾‬ﻫﺎﻫﻨﺎ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﳊﺠﺎﺯﻳﺔ ﻭﻫﻲ ﺃﻥﹼ ½ﻫ‪‬ﻠﹸ ‪‬ﻢ¼ ﺍﺳﻢ‪ ‬ﻓﻌـﻞٍ ﲟﻌـﲎ ﺍﻷﻣـﺮ ﻻ ﻳﺘـﺼﺮ‪‬ﻑ‬
‫ﻓﻴﻪ ﺑﺎﻟﺘﺄﻧﻴﺚ ﻭﺍﻟﺘﺜﻨﻴﺔ ﻭﺍﳉﻤﻊ ﳓﻮ ﻫﻠﻢ ﻳﺎ ﺯﻳﺪ‪ ،‬ﻳﺎ ﺯﻳﺪﺍﻥ‪ ،‬ﻳﺎ ﺯﻳﺪﻭﻥ‪ ،‬ﻳﺎ ﻫﻨﺪ‪ ،‬ﻳﺎ ﻫﻨﺪﺍﻥ ﻳﺎ ﻫﻨﺪﺍﺕ‪ ،‬ﻭﻋﻨﺪ ﺑﲏ ﲤﻴﻢ ﻫﻲ ﻓﻌﻞﹸ ﺃﻣﺮٍ ﺗ‪‬ﻠﺤ‪‬ﻘﹸﻬـﺎ‬
‫ﺍﻟﻀﻤﺎﺋﺮ‪ ‬ﻛﻤﺎ ﺗ‪‬ﻠﺤ‪‬ﻖ‪ ‬ﺳﺎﺋﺮ‪ ‬ﺍﻻﻓﻌﺎﻝِ ﻓﺘﺬﻛﹼﺮ ﻭﺗﺆﻧ‪‬ﺚ ﻭﲡﻤﻊ‪ ،‬ﻓﻴﻘﺎﻝ ﻫ‪‬ﹸﻠﻢ‪ ‬ﻫﻠﻤ‪‬ﺎ ﻫﻠﻤ‪‬ﻮﺍ ﻫﻠﻤ‪‬ﻲ ﻫﻠﻤ‪‬ﻦ‪ ،‬ﻭﺍﳌﻔﺴﺮ ﺍﺧﺘﺎﺭ ﺍﻟﻠﻐﺔ ﺍﳊﺠﺎﺯﻳﺔ‪ ،‬ﻓﺎﻧﺪﻓﻊ‬
‫ﺑِﻬﺬﺍ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺣﻘﱠﻪ ﺃﻥ ﻳﻘﻮﻝ ½ﻫﻠﻤ‪‬ﻮﺍ¼ ﺑﺼﻴﻐﺔ ﺍﳉﻤﻊ ﻷﻥ ﺍﳌﺨﺎﻃﹶﺐ ﺑﻪ ﺍﳉﻤﻊ‪ ). ‬ﺷﻴﺦ ﺯﺍﺩﻩ ﻭﻏﲑﻩ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫اﺗﻞ﴾ أﻗﺮأ ﴿ َﻣﺎ َ َم َرﺑﻜ ُْﻢ ﻋَﻠ ْ ُ ْ‬
‫َﻴﻜﻢ‬ ‫ﻌﺎﻟﻮا َ ْ ُ‬ ‫ﻌﺪﻟﻮن ﴿‪ ﴾﴾۱۵۰‬ﻳﺸﺮﻛﻮن ﴿ ُ ْ‬
‫ﻗﻞ َ َ َ ْ‬ ‫ﺑﺎﻻ ٰ ِ َ ة ِ َو ُ ْﻢ ِ َﺑﺮﺑ ِ ْﻢ َ ْ ِ ُ ْ َ‬ ‫ﻳﻦ َﻻ ُ ْ ِ ُ ْ َ‬
‫ﻳﺆﻣﻨﻮن ِ ْ‬ ‫واﻟﺬ ْ َ‬
‫ِﺑﺎٰﻳ ٰ َِﻨﺎ َ ِ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻣﻦ﴾ أﺟﻞ‬ ‫اوﻻدﻛﻢ﴾ ﺑﺎﻟﻮأد ﴿ ْ‬‫ﻘﺘﻠﻮا َ ْ َ َ ُ ْ‬ ‫ﻳﻦ ِ ْ َ ً‬

‫اﺣﺴﺎﻧﺎ َو َﻻ َ ْ ُ ُ‬ ‫ﺷﻴﺌﺎ و﴾ أﺣﺴﻨﻮا ﴿ ِ ْ َ ِ َ‬
‫ﺑﺎﻟﻮاﻟﺪ ْ ِ‬ ‫ﻛﻮا ﺑ ِ ٖ َ ْ ً‬ ‫َا﴾ ن ﻣﻔﺴﺮة ﴿ﻻ ُ ْ ِ ُ ْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﺑﻄﻦ﴾ أي ﻋﻼﻧﻴﺘﻬﺎ‬ ‫اﻟﻔﻮاﺣﺶ﴾ اﻟﻜﺒﺎﺋﺮ ﻛﺎﻟﺰﻧﺎ ﴿ َﻣﺎ َﻇ َﺮَ ِﻣﻨْ َﺎ َ َ‬

‫وﻣﺎ َ َ َ‬ ‫وﻻ َ ْ َ ُﺑﻮا ْ َ َ ِ َ‬ ‫ﻧﺤﻦ َﻧﺮ ْز ُ ُ ْ‬
‫ُﻗﻜﻢ َ ِ‬
‫واﻳﺎ ُ ْﻢ َ َ‬ ‫اﻣﻼ ٍق﴾ ﻓﻘﺮ ﲣﺎﻓﻮﻧﻪ ﴿ َ ْ ُ‬ ‫﴿َِْ‬
‫ﻜﻢ﴾ اﳌﺬﻛﻮر ﴿ َ ُ ْ‬
‫وﺻﻜﻢ ﺑ ِ ٖ‬ ‫ﺑﺎﻟﺤﻖ﴾ ﻛﺎﻟﻘﻮد وﺣﺪ اﻟﺮدة ورﺟﻢ اﳌﺤﺼﻦ ﴿ذٰ ِ ُ ْ‬ ‫ﻘﺘﻠﻮا اﻟﻨﻔ َْﺲ اﻟ ِ ْ َ َم اﷲُ ِاﻻ ِ ْ َ‬ ‫وﺳﺮﻫﺎ ﴿ َ َ‬
‫وﻻ َ ْ ُ ُ‬
‫)‪(٥‬‬

‫ﻣﺎل اﻟْ َ ْ ِِﻴﻢ ِاﻻ ِﺑﺎﻟ ِ ْ﴾ أي ﺑﺎﳋﺼﻠﺔ اﻟﱵ ﴿ ِ َ َ ْ َ ُ‬

‫اﺣﺴﻦ﴾ وﻫﻲ ﻣﺎ ﻓﻴﻪ‬ ‫ﻌﻘﻠﻮن ﴿‪ (٦)﴾﴾۱۵۱‬ﺗﺘﺪﺑﺮون)‪َ َ ﴿ (٧‬‬
‫وﻻ َ ْ َ ُ ْﺑﻮا َ َ‬ ‫ََ ُْ‬
‫ﻟﻌﻠﻜﻢ َ ْ ِ ُ ْ َ‬
‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶ‪‬ﺗﻞﹸ﴾[ ﺟﻮﺍﺏ ﺍﻷﻣﺮ ﳎﺰﻭﻡ ﲝﺬﻑ ﺍﻟﻮﺍﻭ ﻭﺍﻟ ‪‬‬

‫ﻀﻤ‪‬ﺔﹸ ﺩﻟﻴﻞ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ ﺟﻮﺍﺏ ﻟﺸﺮﻁ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ½ﺇِﻥﹾ ﺗ‪‬ﺄﹾﺗ‪‬ﻮ‪‬ﺍ ﺃﹶﺗ‪‬ﻞﹸ¼‬ ‫)‪(١‬‬
‫ﺃﻱ ﺃﹶﻗﺮﺃﹸ ﻣﺎ ﺣ‪‬ﺮ‪‬ﻡ ﺍﷲُ ﻋﻠﻴﻜﻢ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺎ ﺣ‪ ‬ﺮﻡ‪ ‬ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ [﴾‬ﺣﺎﺻﻞ ﻣﺎ ﺫﻛﺮ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘ‪‬ﲔ ﻋﺸﺮﺓﹸ ﺃﺷﻴﺎﺀَ؛ ﲬﺴﺔﹲ ﺑﺼِﻴ‪‬ﻎِ ﺍﻟﻨ‪‬ﻬﻲ ﻭﲬـﺴﺔﹲ ﺑـﺼﻴﻎ ﺍﻷﻣـﺮ‪ ،‬ﻭﻗـﺪ‪‬ﻡ‬ ‫)‪(٢‬‬
‫ﺍﳌﹶﻨﻬِﻲ‪ ‬ﻋﻨﻪ ﻷﻥﹼ ﺩ‪‬ﺭ‪‬ﺀَ ﺍﳌﹶﻔﺎﺳِﺪ ﻣﻘﺪ‪‬ﻡ ﻋﻠﻰ ﺟ‪‬ﻠﹾﺐِ ﺍﳌﹶﺼﺎﱀ‪ ،‬ﻭﻷﻥﹼ ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﻣﺄﻣﻮﺭ ﺑﺎﺟﺘﻨﺎﺑﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﳌﺄﻣﻮﺭ ﺑﻪ ﻋﻠـﻰ ﺣ‪‬ـﺴ‪‬ﺐِ‬
‫ﺍﻻﺳﺘﻄﺎﻋﺔ ﻟِﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ))ﻣﺎ ﻧ‪‬ﻬﻴﺘ‪‬ﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ ﻭﻣﺎ ﺃﹶﻣـﺮﺗ‪‬ﻜﻢ ﺑـﻪ ﻓـﺄﺗ‪‬ﻮﺍ ﻣﻨـﻪ ﻣـﺎ ﺍﺳـﺘ‪‬ﻄﻌﺘﻢ((‪ ،‬ﻭﻭﺳ‪‬ـﻂ ﺑﻴﻨـﻬﻤﺎ ﺍﻷﻣـﺮ ﺑـﱪ‪‬‬
‫ﺍﻟﻮﺍﻟﺪﻳﻦ ﺍﻋﺘﻨﺎﺀ ﺑﺸﺄﻧﻪ ﻟﻜﻮﻧﻪ ﺃﻋﻈﻢ‪ ‬ﺍﻟﻮﺍﺟﺒﺎﺕِ ﺑﻌﺪ ﺍﻟﺘ‪‬ﻮﺣﻴﺪ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻌـﺸﺮﺓﹸ ﻻ ﺗ‪‬ﺨﺘﻠـﻒ ﺑـﺎﺧﺘﻼﻑ ﺍﻷﻣـﻢ ﻭﺍﻷﻋـﺼﺎﺭ ﺑـﻞ ﺃﹶﲨـﻊ‪‬‬
‫ﻋﻠﻴﻬﺎ ﲨﻴﻊ‪ ‬ﺃﻫﻞ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻗﺎﻝ ﺳﻴ‪‬ﺪﻧﺎ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﻤﺎ‪ :‬ﻫﺬﻩ ﺁﻳﺎﺕ ﳏﻜﱠﻤﺎﺕ ﱂ ﻳﻨﺴﺨﻬﻦ‪ ‬ﺷـﻲﺀ ﰲ ﲨﻴـﻊ ﺍﻟﻜﺘـﺐ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﻫﻦ‪ ‬ﳏﺮ‪‬ﻣﺎﺕ ﻋﻠﻰ ﺑﲏ ﺁﺩﻡ ﻛﻠﱢﻬﻢ ﻭﻫﻦ‪ ‬ﺃﻡ‪ ‬ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣ‪‬ﻦ ﻋ‪‬ﻤﻞ ﺑِﻬﻦ‪ ‬ﺩ‪‬ﺧﻞ ﺍﳉﻨ‪‬ﺔﹶ ﻭﻣ‪‬ﻦ ﺗ‪‬ﺮﻛﻬﻦ‪ ‬ﺩﺧﻞ ﺍﻟﻨ‪‬ﺎﺭ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻥ ﻣﻔﺴ‪‬ﺮﺓ[ ﻭﺿﺎﺑﻄﹸﻬﺎ ﻣﻮﺟﻮﺩ ﻭﻫﻮ ﺃﻥ ﻳ‪‬ﺘﻘﺪ‪‬ﻣﻬﺎ ﲨﻠﺔﹲ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﻘﻮﻝِ ﺩﻭﻥﹶ ﺣﺮﻭﻓِﻪ‪ ،‬ﻭﺍﺳﺘ‪‬ﺸﻜﻞ ﺑﺄﻥﹼ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﲨﻴـﻊ ﻣـﺎ‬ ‫)‪(٣‬‬
‫ﻳﺄﰐ ﳏﺮ‪‬ﻡ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺑﻌﻀ‪‬ﻪ ﻣﺄﻣﻮﺭ ﺑﻔﻌﻠﻪ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻮﺟﻮﺏ؟ ﺃﹸﺟﻴﺐ‪ ‬ﺑﺄﺟﻮﺑﺔ؛ ﻣﻨﻬﺎ ﺃﻥﹼ ﺍﻟﺘ‪‬ﺤـﺮﱘ ﰲ ﺍﳌﹶﻨـﻬﻲ‪ ‬ﻋﻨـﻪ ﻇـﺎﻫﺮ ﻭﰲ ﺍﳌـﺄﻣﻮﺭ ﺑـﻪ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺃﺿﺪﺍﺩﻫﺎ‪ ،‬ﻓﺎﳌﻌﲎ ﺣﺮ‪‬ﻡ ﻓِﻌﻼﹰ ﻭﻫﻲ ﺍﳌﹶﻨﻬﻴ‪‬ﺎﺕ ﺃﻭ ﺗ‪‬ﺮﻛﺎﹰ ﻭﻫـﻲ ﺍﳌـﺄﻣﻮﺭﺍﺕ‪ ،‬ﻭﻣﻨـﻬﺎ ﺃﻥﹼ ﰲ ﺍﻟﻜـﻼﻡ ﺣـﺬﻑ‪ ‬ﺍﻟـﻮﺍﻭِ ﻣ‪‬ـﻊ‪ ‬ﻣـﺎ ﻋﻄﻔـﺖ‬
‫ﻭﺍﻟﺘ‪‬ﻘﺪﻳﺮ ½ﻣﺎ ﺣ‪‬ﺮ‪‬ﻡ ﺭ‪‬ﺑﻜﻢ ﻋﻠﻴﻜﻢ ﻭﻣﺎ ﺃﹶﻣ‪‬ﺮ‪‬ﻛﻢ ﺑﻪ¼‪ .‬ﰒﹼ ﻓﺮ‪‬ﻉ ﺑﻌﺪ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺬﻛﻮﺭ ﻭﺍﶈﺬﻭﻑ‪ ،‬ﻭﺍﻷﻗﺮﺏ‪ ‬ﺍﻷﻭ‪‬ﻝﹸ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺣ‪‬ﺴِﻨ‪‬ﻮ‪‬ﺍ[ ﻗﺪ‪‬ﺭ ﺍﳌﻔﺴﺮ ½ﺃﹶﺣ‪‬ﺴِﻨﻮ‪‬ﺍ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﺇِﺣﺴﺎﻧ‪‬ﺎ﴾ ﻣﻔﻌﻮﻝﹲ ﻣﻄﻠﻖ ﻟﻔﻌﻞ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﳉـﺎﺭ‪ ‬ﻭﺍ‪‬ـﺮﻭﺭ ﳛﺘﻤـﻞ‬ ‫)‪(٤‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻌﻠﱢﻘﺎ ﺑـ ½ﺃﹶﺣﺴِﻨﻮ‪‬ﺍ¼ ﺍﳌﻘﺪ‪‬ﺭِ‪ ،‬ﻭﺇﻟﻴﻪ ﻳ‪‬ﺸﲑ ﺍﳌﻔﺴﺮ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ﺇﺣﺴﺎﻧ‪‬ﺎ﴾‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺬﻛﻮﺭ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻋﺎﺋﺪ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻣﻦ ﺍﻷﻣﻮﺭ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﹶﻌ‪ ‬ﱠﻠﻜﹸﻢ‪ ‬ﺗ‪‬ﻌ‪‬ﻘِﻠﹸﻮ‪‬ﻥﹶ﴾[ ﺧ‪‬ﺘﻢ ﻫﺬﻩ ﺍﻵﻳﺔﹶ ﺑﺬﻟﻚ ﻷﻧ‪‬ﻬﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﲬﺴﺔِ ﺃﹶﺷﻴﺎﺀَ ﻋِﻈﺎﻡٍ ‪ ،‬ﻭﺍﻟﻮﺻﻴ‪‬ﺔ ﻓﻴﻬﺎ ﺃﺑﻠﻎﹸ ﻣﻨﻬﺎ ﰲ ﻏﲑِﻫـﺎ‬ ‫)‪(٦‬‬
‫ﻟﻌﻤﻮﻡ ﻧﻔﻌِﻬﺎ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﺪ‪‬ﻧﻴﺎ‪ ،‬ﻓﺨﺘﻤﻬﺎ ﺑﺎﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣ‪‬ﻨﺎﻁﹸ ﺍﻟﺘ‪‬ﻜﻠﻴﻒِ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺘﺪﺑ‪‬ﺮﻭﻥ[ ﻓﺴﺮ ﺍﻟﻌﻘﻞﹶ ﺑﺎﻟﺘﺪﺑ‪‬ﺮ ﻷﻥﹼ ﺃﺻﻞ ﺍﻟﻌﻘﻞ ﺛﺎﺑﺖ ﳍﻢ ﻗﺒﻠﹶﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑﺎﳋﺼﻠﺔ ﺍﻟﹼﱵ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳـﺘﺜﻨﺎﺀ ﻣﻔـﺮ‪‬ﻍ ﻭﺃﻧ‪‬ـﻪ ﻧﻌـﺖ‪ ‬ﻣـﺼﺪﺭٍ ﻭﺃﺗـﻰ ﺑـﺼﻴﻐﺔ ﺍﻟﺘ‪‬ﻔـﻀﻴﻞ ﺗﻨﺒﻴﻬـﺎﹰ ﻋﻠـﻰ ﺃﻧ‪‬ـﻪ‬ ‫)‪(٨‬‬
‫ﻳ‪‬ﺘﺤﺮ‪‬ﻯ ﰲ ﺫﻟﻚ ﻭﻳ‪‬ﻔﻌﻞ ﺍﻷﺣﺴﻦ‪ ‬ﻭﻻ ﻳ‪‬ﻜﺘﻔﻲ ﺑﺎﳊﹶﺴ‪‬ﻦِ‪ ،‬ﻭﲣﺼﻴﺼﻪ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺣﺎﻝ ﺍﻟﺒـﺎﻟﻎ ﻛـﺬﻟﻚ ﻷﻥﹼ ﻃﻤـﻊ ﺍﻟﻄﹼـﺎﻣﻌﲔ ﻓﻴـﻪ ﺃﻛﺜـﺮ‬
‫ﻟِﻀ‪‬ﻌﻔﻪ ﻭﻟﻌِ ﹶﻈﻢِ ﺇﲦِﻪ‪) .‬ﻛﺮﺧﻲ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﺑﺎﻟﻘﺴﻂ﴾ ﺑﺎﻟﻌﺪل وﺗﺮك اﻟﺒﺨﺲ ﴿ َﻻ ﻧ ُ َ ُ‬
‫ﻠﻒ َﻔ ًْﺴﺎ ِاﻻ‬ ‫واﻟﻤﻴﺰان ِ ْ ِ ْ ِ‬ ‫واوﻓﻮا ا ْ َ ْ َ‬
‫ﻜﻴﻞ َ ْ ِ ْ َ َ‬ ‫ﺻﻼﺣﻪ ﴿ َﺣ َ ْ ُ َ‬
‫ﻳﺒﻠﻎ َ ُ‬
‫اﺷﺪہٗ﴾)‪ (١‬ﺑﺄن ﳛﺘﻠﻢ)‪ُ ْ َ َ ﴿ (٢‬‬
‫وﺳﻌ َﺎ﴾ ﻃﺎﻗﺘﻬﺎ ﰲ ذﻟﻚ‪ ،‬ﻓﺈن أﺧﻄﺄ ﰲ اﻟﻜﻴﻞ)‪ (٣‬واﻟﻮزن واﷲ ﻳﻌﻠﻢ ﺻﺤﺔ ﻧﻴﺘﻪ ﻓﻼ ﻣﺆاﺧﺬة ﻋﻠﻴﻪ ﻛﻤﺎ ورد ﰲ‬
‫?‬ ‫?‬
‫ُ َْ‬
‫ﺎن﴾ اﳌﻘﻮل ﻟﻪ أو ﻋﻠﻴﻪ ﴿ َذا ُ ْ ٰ ﴾ ﻗﺮاﺑﺔ‬
‫)‪(٥‬‬
‫وﻟﻮ َ َ‬ ‫ﻗﻠﺘﻢ﴾ ﰲ ﺣﻜﻢ أو ﻏﲑه ﴿ َ ْ ِ ُ ْ‬
‫ﻓﺎﻋﺪﻟﻮا﴾ ﺑﺎﻟﺼﺪق ﴿ َ َ ْ‬
‫)‪(٤‬‬
‫واذا ُ ْ ُ ْ‬‫ﺣﺪﻳﺚ‪َ ِ َ ﴿ .‬‬
‫ون ﴿‪ (٦)﴾﴾۱۵۲‬ﺑﺎﻟﺘﺸﺪﻳﺪ واﻟﺘﺨﻔﻴﻒ)‪ (٧‬ﺗﺘﻌﻈﻮن ﴿ َ َوان﴾ ﺑﺎﻟﻔﺘﺢ)‪ (٨‬ﻋ‬ ‫وﺻﻜﻢ ﺑ ِ ٖ َ َ ُ ْ‬
‫ﻟﻌﻠﻜﻢ َﺗﺬ ُ ْ َ‬ ‫ﻜﻢ َ ُ ْ‬
‫اوﻓﻮا ذٰ ِ ُ ْ‬
‫﴿ َو ِ َﻌ ْﺪِ اﷲ ِ َ ْ ُ ْ‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﺒ‪‬ﻠﹸﻎﹶ ﺃﹶﺷ‪‬ﺪ‪‬ﻩ﴾[ ﻟﻴﺲ ﻏﺎﻳﺔﹰ ﻟﻠﻨ‪‬ﻬ‪‬ﻲ‪ ،‬ﺇﺫ ﻟﻴﺲ ﺍﳌﻌﲎ ﻓﺈﺫﺍ ﺑ‪‬ﻠﹶﻎﹶ ﺃﺷ‪‬ﺪ‪‬ﻩ ﻓﺎﻗﺮِﺑﻮﻩ‪ ،‬ﻷﻥﹼ ﻫﺬﺍ ﻳﻘﺘـﻀﻲ ﺇﺑﺎﺣـﺔﹶ ﺃﻛـﻞِ ﺍﻟـﻮﱄﹼ ﻟـﻪ‬ ‫)‪(١‬‬
‫ﺑﻌﺪ‪ ‬ﺑﻠﻮﻍِ ﺍﻟﺼﱯ‪ ،‬ﺑﻞ ﻫﻮ ﻏﺎﻳﺔ ﻟِﻤ‪‬ﺎ ﻳ‪‬ﻔﻬ‪‬ﻢ ﻣِﻦ ﺍﻟﻨﻬﻲ ﻛﺄﻧﻪ ﻗﻴﻞ ﺍﺣﻔﹶﻈﻮﻩ ﺣﱴ ﻳﺼﲑ‪ ‬ﺑﺎﻟﻐﺎﹰ ﺭﺷﻴﺪﺍﹰ ﻓﺤﻨﻴﺌﺬ ﺳﻠﱢﻤﻮﻩ ﺇﻟﻴﻪ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺄﻥ ﻳ‪‬ﺤﺘ‪‬ﻠِﻢ[ ﻫﺬﺍ ﺗﻔﺴﲑ ﻟﻸﺷﺪ‪ ‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻭ‪‬ﻝ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﰲ "ﺍﻷﺣﻘﺎﻑ" ﺗﻔﺴﲑ‪‬ﻩ ﺑﺄﻥ ﻳﺒﻠﻎ ﺛﻼﺛﺎ ﻭﺛﻼﺛﲔ ﺳ‪‬ﻨﺔ‪ ،‬ﻭﻫﺬﺍ ﺗﻔﺴﲑ ﻟﻪ‬ ‫)‪(٢‬‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺁﺧﺮ ﺯﻣﺎﻧﻪ‪ ،‬ﻓﺬﻟﻚ ﻷﻥﹼ ﺍﻷﺷﺪ ﻋﺒﺎﺭﺓ ﻋﻦ ﻗﻮ‪‬ﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺷﺪ‪‬ﺗﻪ ﻭﺍﺷﺘﻐﺎﻝ ﺣﺮﺍﺭﺗﻪ ﻭﻫﺬﺍ ﻣﺒـﺪﺅﻩ ﻣـﻦ ﺍﻟﺒﻠـﻮﻍ‪ ،‬ﻭﺍﻧﺘـﻬﺎﺅﻩ ﺇﱃ‬
‫ﺍﻟﺜﹼﻼﺛﺔ ﻭﺍﻟﺜﹼﻼﺛﲔ‪ .‬ﻭﺟﻌﻞ ﺃﺑﻮ ﺣﻨﻴﻔﺔ )ﺭﲪﻪ ﺍﷲ( ﺑﻠﻮﻍ ﺍﻷﺷﺪ ﲬﺴﺎ ﻭﻋﺸﺮﻳﻦ ﺳ‪‬ﻨﺔ ﻓﺈﺫﺍ ﺑﻠﻐﻬﺎ ﺩﻓﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ ﻣﺎ ﱂ ﻳﻜـﻦ ﻣﻌﺘﻮﻫـﺎﹰ‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻃﺮﻳﻖ ﺫﻟﻚ ﺍﺟﺘﻬﺎﺩ‪ ‬ﺍﻟﺮﺃﻱ ﻭﻏﺎﻟﺐ‪ ‬ﺍﻟﻈﻦ ﻓﻜﺎﻥ ﻋﻨﺪﻩ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﺴﻦ‪ ‬ﻣﱴ ﺑﻠﻐﻬﺎ ﻛﺎﻥ ﺑﺎﻟﻐﺎ ﺃﹶﺷ‪‬ﺪ‪‬ﻩ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ(‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻗﻮﻝ ﺍﻟﺴﻴﻮﻃﻲ ﻫﺬﺍ ﰲ ﺗﻔﺴﲑ ﺍﻷﺷـﺪ ﻳ‪‬ﻌـﺎﺭِﺽ ﻗـﻮﻝﹶ ﺍﶈﻠﹼـﻲ ﺍﻟﻮﺍﻗـﻊ ﰲ "ﺍﻷﺣﻘـﺎﻑ"‪ .‬ﻭﻫـﻮ ﺃﻗـﻞﱡ ﺍﻷﺷـﺪ‪ ‬ﺛﻼﺛـﺔ‬
‫ﻭﺛﻼﺛﻮﻥ ﺳ‪‬ﻨﺔ ﻭﺃﻛﺜﺮﻩ ﺃﺭﺑﻌﻮﻥ ﺳ‪‬ﻨﺔ‪ .‬ﻭﻣﺎ ﻗﺎﻝ "ﺍﳉﻤﻞ" ﻭ"ﺍﻟﺼﺎﻭﻱ" ﰲ ﺗﻄﺒﻴﻘﻪ ﻻ ﻳ‪‬ﺪﻓﻊ ﺍﻟﺘﻌﺎﺭﺽ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﺈِﻥﹾ ﺃﹶﺧﻄﹶﺄﹶ ﰲ ﺍﻟﻜﹶﻴﻞ[ ﺍﻟﻈﹼﺎﻫﺮ ﻓﺈﻥ ﺍﺧﻄﹶﺄﺕ‪ ‬ﺃﻱ ﺍﻟﻨ‪‬ﻔﺲ‪ ،‬ﻭﻟﻌﻞﹼ ﺍﻟﺘ‪‬ﺬﻛﲑ‪ ‬ﺑﺎﻋﺘﺒﺎﺭِ ﻛﻮﻧِﻬﺎ ﺷ‪‬ﺨﺼﺎﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﺎﻋ‪‬ﺪِﻟﹸﻮ‪‬ﺍ﴾ ﺑﺎﻟﺼ‪‬ﺪﻕ[ ﺃﻱ ﰲ ﺍﻟﻘﻮﻝ ﲟﻌﲎ ﻻ ﺗﺘﺮﻛﻮﺍ ﺍﻟﺼ‪‬ﺪﻕ‪ ،‬ﻭﺍﻓﻬﻢ ﺃﻧﻪ ﰲ ﺍﻟﻔﻌﻞ ﺃﻭﱃ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ ﴿ﻓﹶـﻼﹶ ﺗ‪‬ﻘﹸـ ﹾﻞ‬ ‫)‪(٤‬‬
‫ﻟﱠﻬ‪‬ﻤ‪‬ﺎ ﺃﹸﻑ‪] ﴾‬ﺍﻹﺳﺮﺍﺀ‪ ،[٢٣:‬ﻓﻼ ﻳﺮﺩ ﺃﻥ ﻳﻘﺎﻝ ﻟِﻢ‪ ‬ﺧﺺ‪ ‬ﺍﻟﻌﺪﻝ ﺑﺎﻟﻘﻮﻝ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺍﻟﻔﻌﻞ ﺃﹶﺣـﻮ‪‬ﺝ‪ ‬ﺇﱃ ﺍﻟﻌـﺪﻝ‪ ،‬ﻓـﺈﻥﹼ ﺍﻟـﻀ‪‬ﺮﺭ‪ ‬ﺍﻟﻨﺎﺷِـﺊﹶ ﻣِـﻦ‬
‫ﺍﳉﹶﻮﺭ ﺍﻟﻔﻌﻠﻲ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻀ‪‬ﺮﺭ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﳉﻮﺭ ﺍﻟﻘﻮﱄ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺮﺍﺑﺔٍ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ½ﺍﻟﻘﹸﺮ ٰﺑﻰ¼ ﻣﺼﺪﺭ‪ ‬ﻻ ﲨﻊ‪½ ‬ﻗﺮﻳﺐٍ¼ ﻭﻻ ﻣﺆﻧ‪‬ﺚﹸ ½ﺃﹶﻗﹾﺮ‪‬ﺏ¼ ﺑﻘﺮﻳﻨﺔ ﺇﺿﺎﻓﺔِ ﴿ﺫﺍ﴾ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﹶﻌ‪ ‬ﱠﻠﻜﹸﻢ ﺗ‪ ‬ﱠﺬ ﱠﻛﺮ‪‬ﻭ‪‬ﻥﹶ﴾[ ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﺧﻔﻴﺔ ﻏﺎﻣﻀﺔ ﻻ ﺑﺪ‪ ‬ﻓﻴﻬﺎ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺬﹼﻛﺮ ﺍﻟﻜـﺜﲑ ﺣـﱴ ﻳﻘـﻒ ﻋﻠـﻰ‬ ‫)‪(٦‬‬
‫ﻣﻮﺿﻊ ﺍﻻﻋﺘﺪﺍﻝ ﺧﺘﻤﺖ ﺑﻘﻮﻟﻪ ﴿ﻟﹶﻌﻠﱠﻜﹸﻢ ﺗ‪‬ﺬﻛﱠﺮ‪‬ﻭﻥ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﺘﺨﻔﻴﻒ[ ﻓﻤ‪‬ﻦ ﺷﺪ‪‬ﺩ‪ ‬ﻗﹶﻠﹶﺐ‪ ‬ﺍﻟﺘﺎﺀَ ﺫﺍﻻ ﻭﺃﹶﺩ ﹶﻏﻤ‪‬ﻬﺎ ﰲ ﺍﻷُﺧﺮٰﻯ ﻭﻣ‪‬ـﻦ ﺧﻔﱠـﻒ ﺣ‪‬ـﺬﹶﻑ‪ ‬ﺇﺣـﺪﻯ ﺍﻟﺘـﺎﺋﹶﲔ‪) .‬ﺻـﺎﻭﻱ‬ ‫)‪(٧‬‬
‫ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺃﹶﻥﹼ﴾ ﺑﺎﻟﻔﺘﺢ[ ﺃﻱ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺘ‪‬ﺸﺪﻳﺪ ﺃﻭ ﺍﻟﺘ‪‬ﺨﻔﻴﻒ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﻼﹼﻡ¼ ﺃﻱ ﻻﻡ ﺍﻟﺘ‪‬ﻌﻠﻴﻞ ﻋﻠﻰ ﻛﻞﹼ ﻣِﻦ ﺍﻟﻮﺟﻬ‪‬ﲔ‪ ،‬ﻓﻌﻠﻰ‬ ‫)‪(٨‬‬
‫ﺍﻟﺘﺸﺪﻳﺪ ﻳﻜﻮﻥ ﴿ﻫﺬﺍ﴾ ﺍﺳﻢ‪﴿ ‬ﺃﹶﻥﹼ﴾ ﻭ﴿ﺻِﺮ‪‬ﺍﻃِﻲ‪ ﴾‬ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻫﺎ‪ ،‬ﻭﻋﻠـﻰ ﺍﻟﺘﺨﻔﻴـﻒ ﻳﻜـﻮﻥ ﺍﲰ‪‬ﻬـﺎ ﺿـﻤﲑ‪ ‬ﺍﻟـﺸﺄﻥِ ﳏـﺬﻭﻓﺎﹰ‪ ،‬ﻭ﴿ﻫٰـﺬﹶﺍ‬
‫ﺻِﺮ‪‬ﺍﻃِﻲ‪ ﴾‬ﻣﺒﺘﺪﺃ ﻭﺧﱪ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﺧﱪ‪‬ﻫﺎ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻼﹼﻡ ﺍﳌﻘﺪ‪‬ﺭﺓ ﻋﻠﻰ ﻛﻞﹼ ﻣﻦ ﺍﻟﺘ‪‬ﺨﻔﻴﻒ ﻭﺍﻟﺘ‪‬ﺸﺪﻳﺪ ﻣﺘﻌﻠﹼﻘﺔ ﺑـ﴿ﻓﹶﺎﺗ‪‬ﺒِﻌ‪‬ﻮ‪‬ﻩ﴾ ﺃﻱ ﺍﺗﺒﻌﻮﻩ‬
‫ﻷﻧ‪‬ﻪ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺍﺳﺘﺌﻨﺎﻓﺎ¼ ﻭﻣ‪‬ﻊ‪ ‬ﺫﻟﻚ ﻓﻴﻪ ﻣﻌﲎ ﺍﻟﻌﻠﹼﺔِ ﻟِﻤﺎ ﺑﻌﺪ‪‬ﻩ‪ ،‬ﻓﺘﻠﺨ‪‬ﺺ ﺃﻥﹼ ﺍﻟﻘِﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻌﻴ‪‬ﺔ ﺛﻼﺛـﺔﹲ؛ ﺍﻟﻜـﺴﺮ ﻭﺍﺣـﺪ ﻭﺍﻟﻔـﺘﺢ‬
‫ﻣ‪‬ﻊ‪ ‬ﺍﻟﺘ‪‬ﺸﺪﻳﺪ ﻭﺍﻟﺘ‪‬ﺨﻔﻴﻒ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﲰﲔ(‬

‫‪179‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫اﻟﺴﺒﻞ﴾‬ ‫وﻻ ﺗَ ِ ُ‬
‫ﺒﻌﻮا ‪َ ُ ٣‬‬ ‫ﻣﺴﺘﻘ ِ ْ ً ﴾ ﺣﺎل ﴿ َ ِ ُ ْ‬
‫ﻓﺎﺗﺒﻌﻮہ ُ َ َ‬ ‫ﺗﻘﺪﻳﺮ اﻟﻼم‪،‬واﻟﻜﺴﺮ اﺳﺘﺌﻨﺎﻓﺎ ﴿ ٰ َﺬا﴾ اﻟﺬي وﺻﻴﺘﻜﻢ ﺑﻪ ﴿ ِ َ ا ِ ْ ُ ْ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫‪٢‬‬
‫ُ‬ ‫ُ‬
‫ﻟﻌﻠﻜﻢ َ ْ َ‬
‫ﺗﺘﻘﻮن‬ ‫ٖ‬ ‫ُ‬
‫وﺻﻜﻢ ﺑ ِ َ َ ْ‬
‫ﻜﻢ َ ْ‬ ‫ُ‬ ‫ٖ‬
‫ﻋﻦ َﺳ ِ ْﻴﻠ ِ ﴾ دﻳﻨﻪ ﴿ذٰ ِ ْ‬‫ﺑﻜﻢ َ ْ‬‫ُ‬
‫ﻓﺘ َ َق﴾ ﻓﻴﻪ ﺣﺬف إﺣﺪى اﻟﺘﺎءﻳﻦ ﲤﻴﻞ ﴿ ِ ْ‬
‫اﻟﻄﺮق اﳌﺨﺎﻟﻔﺔ ‪٢‬ﻟﻪ ﴿ َ َ‬
‫‪٣‬‬

‫ِﺘﺐ﴾ اﻟﺘﻮراة‪ ،‬و½ﺛﻢ¼ ﻟﱰﺗﻴﺐ اﻷﺧﺒﺎر ﴿ َ َ ً‬ ‫﴿‪ُ ﴿ ﴾﴾۱۵۳‬ﺛﻢ ﺗَ ْ َﻨﺎ ُ ْ‬

‫?‬
‫اﺣﺴﻦ﴾ ﺑﺎﻟﻘﻴﺎم ﺑﻪ‬ ‫ﺗﻤﺎﻣﺎ﴾ ﻟﻠﻨﻌﻤﺔ ﴿ َﻋ َ ِ‬
‫اﻟﺬي َ ْ َ َ‬
‫)‪(٤‬‬
‫ا ْﻜ ٰ َ‬ ‫ﻣﻮ َ‬
‫)‪(٣‬‬

‫)‪(٥‬‬
‫ﺑﻠﻘﺎء َرﺑ ِ ْﻢ﴾ ﺑﺎﻟﺒﻌﺚ‬ ‫َ ْ ٍء﴾ ﳛﺘﺎج إﻟﻴﻪ ﰲ اﻟﺪﻳﻦ ﴿و ُ ًﺪي َ ْ َ ً‬
‫ورﺣﻤﺔ َﻟﻌﻠ ُ ْﻢ﴾ أي ﺑﲏ إﺳﺮاﺋﻴﻞ ﴿ ِ ِ َ ٓ ِ‬ ‫ْﺼﻴﻼ﴾ ﺑﻴﺎﻧﺎ ﴿ﻟ ُﻞ‬ ‫﴿ َو َ ﻔ ِ ْ ً‬
‫ﺑﺎﻟﻌﻤﻞ ﲟﺎ ﻓﻴﻪ ﴿ َوا ُﻘْﻮا﴾ اﻟﻜﻔﺮ‬ ‫ﻓﺎﺗﺒﻌﻮہ ُ﴾ ﻳﺎ أﻫﻞ ﻣﻜﺔ‬ ‫اﻧﺰﻟﻨٰ ُ ُﻣ ٰ َ ٌک َ ِ ُ ْ‬ ‫ﻳﺆﻣﻨﻮن ﴿‪َ ﴿ ﴾﴾۱۵۴‬و ٰ َﺬا﴾ اﻟﻘﺮآن ﴿ ِ ٰ ٌ‬
‫ﻛﺘﺐ)‪ْ َ ْ َ (٦‬‬ ‫﴿ُْ ِ ُْ َ‬
‫ﻉ‬
‫)‪? (٧‬‬ ‫ﻉ‬

‫ﻃﺎ‪َِ َ Ò‬ﻔﺘ ْ ِ ﴾ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى ﴿ ِ ْ‬

‫ﻣﻦ َ ْ ِ َ‬
‫ﻗﺒﻠﻨﺎ‬ ‫ِﺘﺐ َﻋ ٰ َ ٓ‬
‫ُﻧﺰل ا ْﻜ ٰ ُ‬ ‫ﻘﻮﻟﻮا ِ َ ۤ‬
‫اﻧﻤﺎ ا ْ ِ َ‬ ‫ان﴾ ﻻ)‪ُ ْ ُ َ ﴿ (٩‬‬ ‫ﺗﺮﺣﻤﻮن ﴿‪ ﴾﴾۱۵۵‬أﻧﺰﻟﻨﺎه ﻟـ ﴿ َ ْ‬ ‫﴿َ َ ُْ‬
‫ﻟﻌﻠﻜﻢ ُ ْ َ ُ ْ َ‬
‫)‪(١٠‬‬ ‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺃﹶ ﱠﻥ ﻫٰﺬﹶﺍ ﺻِﺮ‪‬ﺍﻃِﻲ‪ [﴾‬ﺍﻵﻳﺔ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﻨﻊ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺮﺃﻱِ ﻣ‪‬ﻊ‪ ‬ﻭﺟﻮﺩ ﺍﻟﻨﺺ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻝ[ ﺃﻱ ﻣِﻦ ﴿ﺻِﺮ‪‬ﺍﻃِﻲ‪ ،﴾‬ﻣﺆﻛﱢﺪﺓﹲ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞﹸ ﻓﻴﻬﺎ ﺍﺳﻢ‪ ‬ﺍﻹﺷﺎﺭﺓِ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪َ﴿] :‬وﺻﻜُﻢ ﺑِﻪ ﻟﹶﻌ‪ ‬ﱠﻠﻜﹸﻢ‪ ‬ﺗ‪‬ﺘﻘﹸﻮﻥﹶ﴾[ ﻛﺮ‪‬ﺭ ﺍﻟﺘ‪‬ﻮﺻﻴﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘ‪‬ﻮﻛﻴﺪ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟـﺼ‪‬ﺮﺍﻁ ﺍﳌـﺴﺘﻘﻴﻢ ﻫـﻮ ﺍﳉـﺎﻣﻊ ﻟﻠﺘ‪‬ﻜـﺎﻟﻴﻒ‬ ‫)‪(٣‬‬
‫ﻭﺃﹶﻣ‪‬ﺮ‪ ‬ﺗﻌﺎﱃ ﺑﺎﺗ‪‬ﺒﺎﻋﻪ ﻭﻧ‪‬ﻬٰﻰ ﻋﻦ ﺳﻴ‪‬ﺂﺕ ﺍﻟﻄﹼﺮﻳﻖ ﺧﺘﻢ ﺫﻟﻚ ﺑﺎﻟﺘ‪‬ﻘﻮﻯ ﺍﻟﹼﱵ ﻫﻲ ﺍﺗ‪‬ﻘـﺎﺀُ ﺍﻟﻨ‪‬ـﺎﺭِ ﺇﺫ ﻣ‪‬ـﻦ ﺍﺗ‪‬ﺒـﻊ ﺻـﺮﺍﻃﹶﻪ ﻧ‪‬ﺠ‪‬ـﺎ ﺍﻟﻨ‪‬ﺠـﺎﺓﹶ ﺍﻷﺑﺪﻳ‪‬ـﺔﹶ‬
‫ﻭﺣﺼﻞ ﻋﻠﻰ ﺍﻟﺴ‪‬ﻌﺎﺩﺓ ﺍﻟﺴﺮﻣﺪﻳ‪‬ﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ﴿ﺛﹸﻢ‪ ﴾‬ﻟﺘﺮﺗﻴﺐ ﺍﻷﺧﺒﺎﺭ[ ﺃﻱ ﺍﻟﺘﺮﺗﻴﺐِ ﰲ ﺍﻟﺬﱢﻛﺮ ﻻ ﰲ ﺍﻟﺰﻣﺎﻥِ ﻭﻫﻮ ﺟﻮﺍﺏ ﻋﻤ‪‬ﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺇﻳﺘﺎﺀَ ﻣﻮﺳﻰ ﺍﻟﻜﺘﺎﺏ‪ ‬ﻛﺎﻥ ﻗﺒـﻞﹶ‬ ‫)‪(٤‬‬
‫ﻧﺰﻭﻝِ ﺍﻟﻘﺮﺁﻥ ﻓﻜﻴﻒ ﻳ‪‬ﻌﻄﹶﻒ‪ ‬ﺑـ﴿ﰒﹼ﴾ ﺍﳌﹸﻔِﻴﺪﺓِ ﻟﻠﺘﺮﺗﻴﺐ ﻭﺍﻟﺘﺮﺍﺧﻲ؟ ﻭﺃﺟﻴﺐ ﺃﻳﻀﺎﹰ ﺑﺈﻥﹼ ﴿ﰒﹼ﴾ ‪‬ﺮ‪‬ﺩ ﺍﻟﻌﻄﻒ ﻛـﺎﻟﻮﺍﻭ ﻓـﻼ ﺗﺮﺗﻴـﺐ‪‬‬
‫ﻓﻴﻬﺎ ﻭﻻ ﺗﺮﺍﺧِﻲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺒﻌﺚ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻟﻠﻘـﺎﺀ ﺍﳊـﺸﺮ ﺇﻟﻴـﻪ ﺗﻌـﺎﱃ ﺑﺎﻟﺒﻌـﺚ ﻓﺎﻧـﺪﻓﻊ ﻣـﺎ ﻳﻘـﺎﻝ ﺇﻥ ﺍﻟﻠﻘـﺎﺀ ﻭﺻـﻮﻝ ﺃﺣـﺪ‬ ‫)‪(٥‬‬
‫ﺍﳉِﺴﻤ‪‬ﲔ ﺇﱃ ﺍﻵﺧ‪‬ﺮ ﲝﻴﺚ ﻳ‪‬ﻤﺎﺳ‪‬ﻪ ﻭﻫﺬﺍ ﰲ ﺣﻘﹼﻪ ﺗﻌﺎﱃ ﻣ‪‬ﺤﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻫٰﺬﹶﺍ ﻛِﺘٰﺐ‪ ...‬ﺇﱁ﴾[ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥﹶ ﴿ﻛِﺘٰﺐ‪ ‬ﺃﹶﻧ‪‬ﺰ‪‬ﻟﻨٰﻪ﴾ ﻭ﴿ﻣ‪‬ﺒٰﺮ‪‬ﻙ‪ ﴾‬ﺇﺧﺒﺎﺭﺍﹰ ﻋﻦ ﺍﺳﻢ ﺍﻹﺷـﺎﺭﺓ ﻋِﻨـﺪ ﻣـﻦ ﻳ‪‬ﺠِﻴـﺰ‪ ‬ﺗﻌـﺪ‪‬ﺩ‪‬‬ ‫)‪(٦‬‬
‫ﺍﳋﱪِ ﻣﻄﻠﻘﺎﹰ ﺃﻭ ﺑﺎﻟﺘ‪‬ﺄﻭﻳﻞ ﻋﻨﺪ ﻣ‪‬ﻦ ﻟﹶﻢ ﻳ‪‬ﺠﻮ‪‬ﺯ ﺫﻟﻚ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥﹶ ﴿ﺃﹶﻧﺰ‪‬ﻟﻨٰﻪ﴾ ﻭ﴿ﻣ‪‬ﺒٰﺮ‪‬ﻙ‪ ﴾‬ﻭﺻﻔﹶﲔ ﻟـ﴿ﻛِﺘٰﺐ‪ ﴾‬ﻋِﻨـﺪ‪ ‬ﻣـﻦ ﻳ‪‬ﺠِﻴـﺰ‪‬‬
‫ﺗﻘﺪﱘ‪ ‬ﺍﻟﻮﺻﻒِ ﻏﲑ‪ ‬ﺍﻟﺼ‪‬ﺮﻳﺢِ ﻋﻠﻰ ﺍﻟﻮﺻﻒِ ﺍﻟﺼ‪‬ﺮﻳﺢِ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺎ ﺃﻫﻞﹶ ﻣ ﱠﻜﺔﹶ[ ﻗﹶﺼ‪‬ﺮ‪ ‬ﺍﳋِﻄﺎﺏ‪ ‬ﻋﻠﻴﻬﻢ ﻷ‪‬ﻢ ﻫﻢ ﺍﳌﹸﻌﺎﻧِﺪ‪‬ﻭﻥ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻧﺰﻟﻨﺎﻩ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺎﻣﻞ ﰲ ﻗﻮﻟﻪ ﴿ﺃﹶﻥﹾ ﺗ‪‬ﻘﹸﻮ‪‬ﻟﹸﻮ‪‬ﺍ﴾ ½ﺃﻧﺰﻟﻨﺎﻩ¼ ﻣﻘﺪ‪‬ﺭﺍ ﻻ ½ﺃﹶﻧ‪ ‬ﺰﻟﹾﻨٰﻪ¼ ﺍﳌـﺬﻛﻮﺭ ﻷﻧـﻪ ﻳ‪‬ﻠـﺰ‪‬ﻡ‬ ‫)‪(٨‬‬
‫ﻋﻠﻴﻪ ﺍﻟﻔﺼﻞﹸ ﺑﲔ ﺍﻟﻌﺎﻣﻞ ﻭﺍﳌﻌﻤﻮﻝ ﺑﺄﺟﻨﱯ‪ ‬ﻭﻫﻮ ﻟﻔﻆ ﴿ﻣ‪‬ـﺒٰﺮ‪‬ﻙ‪) .﴾‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟـ﴿ﺃﻥ﴾ﻻ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﺃﹶﻥﹾ ﺗ‪‬ﻘﹸﻮ‪‬ﻟﹸﻮ‪‬ﺍ﴾ ﻣﻔﻌﻮﻝ ﻟﻪ ﻭﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ﻻ¼ ﻷﻥﹼ ﺍﻹﻧﺰﺍﻝ ﻋﻠﹼﺔ ﻟﻌ‪‬ـﺪ‪‬ﻡِ ﺍﻟﻘـﻮﻝ ﻻ‬ ‫)‪(٩‬‬
‫ﻟﻠﻘﻮﻝ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﺇﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ ﺃﻱ ½ﻛﹶﺮﺍﻫ‪‬ﺔﹶ ﺃﹶﻥﹾ ﺗ‪‬ﻘﹸﻮ‪‬ﻟﹸﻮ‪‬ﺍ¼ ﻭﻛﻞﱞ ﺻﺤﻴ ‪‬ﺢ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﲔ‪ ﴾...‬ﺇﱁ[ ﺃﻱ ﺃﻫﻞِ ﺍﻟﺘ‪‬ﻮﺭﺍﺓِ ﻭﺃﻫﻞِ ﺍﻹﳒﻴﻞ‪ ،‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍ‪‬ﻮﺱ ﻟﻴﺴﻮﺍ ﺑِﺄﹶﻫﻞِ ﻛﺘﺎﺏ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻋ‪‬ﻠﻰ ﻃﹶ ٓﺎﺋِ ﹶﻔﺘ‪ِ ‬‬

‫‪180‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻟﻐﻔﻠ ِ ْ َ ﴿‪ (٣)﴾﴾۱۵۶‬ﻟﻌﺪم ﻣﻌﺮﻓﺘﻨﺎ ﳍﺎ إذ ﻟﻴﺴﺖ‬ ‫دراﺳﺘ ِ ِ ْﻢ﴾ ﻗﺮاء‪‬ﻢ)‪ِ ٰ َ ﴿ (٢‬‬ ‫وان﴾ ﳐﻔﻔﺔ واﲰﻬﺎ ﳏﺬوف أي إﻧﺎ ﴿ ُﻛﻨﺎ َ ْ‬
‫ﻋﻦ ِ َ َ‬ ‫َِْ‬
‫)‪(١‬‬

‫ﻣﻦ ُ ْ‬
‫رﺑﻜﻢ َو ُ ًﺪي‬ ‫ﻓﻘﺪ َ ٓ َ ُ ْ‬
‫ﺟﺎءﻛﻢ ﺑَ ﻨَ ٌﺔ﴾ ﺑﻴﺎن ﴿ ْ‬
‫‪٢‬‬
‫ِﺘﺐ ُ ۤ‬
‫َﻜﻨﺎ اَ ْ ٰﺪي ِﻣﻨْ ُ ْﻢ﴾ ﳉﻮدة أذﻫﺎﻧﻨﺎ ﴿ َ َ ْ‬ ‫ُﻧﺰل َﻋ َﻠ ْ َﻨﺎ ا ْﻜ ٰ ُ‬ ‫ﻘﻮﻟﻮا َ ْﻟﻮ َ ۤ‬
‫اﻧﺎ ا ْ ِ َ‬ ‫ﺑﻠﻐﺘﻨﺎ ﴿ َ ْاو َ ُ ْ ُ ْ‬
‫ﻳﻦ َ ْ ِ ُ ْ َ‬
‫ﺼﺪﻓﻮن‬ ‫اﻟﺬ ْ َ‬
‫ﺳﻨﺠﺰي ِ‬‫وﺻﺪف﴾ أﻋﺮض ﴿ َﻋﻨْ َﺎ َ َ ْ ِ‬ ‫ﻣﻤﻦ َ َ‬
‫ﻛﺬب ِﺑﺎ ٰ ٰﻳﺖِ اﷲ ِ َ َ َ َ‬ ‫ﻓﻤﻦ﴾ أي ﻻ أﺣﺪ ﴿اَ ْﻇﻠ َُﻢ ِ ْ‬ ‫اﺗﺒﻌﻪ ﴿ َ َ ْ‬ ‫ورﺣﻤ ٌﺔ﴾ ﳌﻦ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫‪٢‬‬ ‫َ َْ‬
‫ان َ ْ ِ‬
‫ﺗﺎﺗﻴَ ُ ُﻢ﴾‬ ‫اﻻ َ ْ‬‫ﻳﻨﻈﺮون﴾ ﻣﺎ ﻳﻨﺘﻈﺮ)‪ (٧‬اﳌﻜﺬﺑﻮن ﴿ ِ ۤ‬ ‫ﺼﺪﻓﻮن ﴿‪ْ َ ﴿ ﴾﴾۱۵۷‬ﻞ َ ْ ُ ُ ْ َ‬ ‫اﻟﻌﺬاب﴾ أي أﺷﺪه ﴿ ِ َﺑﻤﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ ِ ُ ْ َ‬
‫)‪(٦‬‬
‫ﻮء ْ َ َ ِ‬ ‫ﺳ‬
‫ﻋﻦ ﻳ ٰ َِﻨﺎ ُ ۡ ٓ َ‬
‫َ ْ‬
‫ﻌﺾ ٰﻳﺖِ َرﺑ َ ﴾ أي‬ ‫ﻜﺔ﴾ ﻟﻘﺒﺾ أرواﺣﻬﻢ ﴿ َ ْاو َﻳﺎْ ِ َ َرﺑ َ ﴾ أي أﻣﺮه)‪ (٩‬ﲟﻌﲎ ﻋﺬاﺑﻪ ﴿ َ ْاو َﻳﺎْ ِ َ َ ْ ُ‬ ‫اﻟﻤﻠ ٓ ٰ ِ َ ُ‬
‫ﺑﺎﻟﺘﺎء واﻟﻴﺎء ﴿ ْ َ‬
‫)‪(٨‬‬

‫ﻳﻮم َﻳﺎْ ِ ْ َ ْ ُ‬
‫ﻌﺾ ٰﻳﺖِ َرﺑ َ ﴾ ‪.......................................................‬‬ ‫ﻋﻼﻣﺎﺗﻪ اﻟﺪاﻟﺔ ﻋ اﻟﺴﺎﻋﺔ ﴿ َ ْ َ‬
‫)‪(١٠‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺇﻧ‪‬ﺎ ﴿ﻛﹸﻨ‪‬ﺎ﴾[ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻘﺪﻳﺮ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﴿ﺇِﻥﹾ﴾ ﺍﳌﺨﻔﹼﻔﺔﹶ ﺍﻟﺪ‪‬ﺍﺧﻠﺔﹶ ﻋﻠﻰ ﺍﻟﻔﻌﻞِ ﺍﻟﻨ‪‬ﺎﺳﺦِ ﻋﺎﻣﻠﺔ ﻣ‪‬ـﻊ‪ ‬ﺃﻥﹼ ﺍﳌﻨـﺼﻮﺹ‬ ‫)‪(١‬‬
‫ﺃﻧ‪‬ﻬﺎ ﻻ ﺗ‪‬ﻌﻤ‪‬ﻞﹸ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗِﺮ‪‬ﺍﺀَﺗِﻬﻢ[ ﺃﻱ ﻟِﻜﹸﺘ‪‬ﺒِﻬﻢ‪ ،‬ﺃﻱ ﻟﹶﻢ ﻧ‪‬ﻔﹾﻬ‪‬ﻢ‪ ‬ﻣﻌﲎ ﻣﺎ ﻗﺮﺅﻭﻩ‪ ،‬ﻷﻧ‪‬ـﻪ ﺑﺎﻟﻌﱪﺍﻧﻴـﺔ ﺃﻭ ﺍﻟـﺴ‪‬ﺮﻳﺎﻧﻴﺔ ﺃﻭ ﻏﲑِﳘـﺎ ﻭﳓـﻦ ﻋ‪‬ـﺮ‪‬ﺏ‪ ‬ﻻ‬ ‫)‪(٢‬‬
‫ﻧ‪‬ﻌﺮﻑ ﺇﻻﹼ ﺍﻟﻌﺮﺑﻴ‪‬ﺔﹶ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﹶﻐٰ ِﻔﻠِﻴ‪‬ﻦ‪ [﴾‬ﻳﻌﲏ ﻻ ﻋﻠﻢ ﻟﻨﺎ ﲟﺎ ﰲ ﻛﺘﺎ‪‬ﻢ‪ ،‬ﻷﻧ‪‬ﻪ ﻟﻴﺲ ﺑِﻠﹸ ‪‬ﻐﺘِﻨﺎ‪ ،‬ﻭﺍﳌﺮﺍﺩ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺇﺛﺒﺎﺕ ﺍﳊﺠ‪‬ﺔ ﻋﻠـﻰ ﺃﻫـﻞ ﻣﻜـﺔ ﻭﻗﻄـﻊ‪‬‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻋﺬﺭِﻫﻢ ﺑﺈﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥ ﺑِﻠﹸﻐ‪‬ﺘِﻬﻢ‪ ،‬ﻭﺍﳌﻌﲎ ½ﻭﺃﻧﺰﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺑﻠﹸﻐ‪‬ﺘﻬﻢ ﻟﺌﻼﹼ ﻳﻘﻮﻟﻮﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﻥﹼ ﺍﻟﺘ‪‬ﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﺃﹸﻧـﺰِﻻ ﻋﻠـﻰ ﻃـﺎﺋﻔﺘ‪‬ﲔ‬
‫ﻣِﻦ ﻗﹶﺒﻠِﻨﺎ ﺑِﻠِﺴﺎﻧِﻬﻤﺎ ﻭﻟﹸﻐ‪‬ﺘِﻬﻤﺎ ﻓﻠﹶﻢ ﻧ‪‬ﻔﻬ‪‬ﻢ‪ ‬ﻣﺎ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻘﹶﻄﹶﻊ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﻋﺬﺭ‪‬ﻫﻢ ﺑﺈﻧﺰﺍﻝ ﺍﻟﻘﺮﺁﻥِ ﻋﻠﻴﻬﻢ ﺑِﻠﹸﻐ‪‬ﺘِﻬﻢ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻻﹶ ﺃﹶﺣ‪‬ﺪ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ‪ ‬ﲟﻌﲎ ﺍﻟﻨﻔﹾﻲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻋ‪‬ﺮ‪‬ﺽ‪ [‬ﺑﻴ‪‬ﻦ ﺑِﻬﺬﺍ ﺃﹶﻥﹼ ﴿ﺻ‪‬ﺪ‪‬ﻑ‪ ﴾‬ﻻﺯﻡ ﻭﻗﺪ ﻳ‪‬ـﺴﺘﻌﻤﻞ ﻣﺘﻌـﺪﻳﺎ ﻭﻟـﺬﺍ ﻗـﺎﻝ ﺃﺑـﻮ ﺍﻟـﺴﻌﻮﺩ ﴿ﻭ‪‬ﺻ‪‬ـﺪ‪‬ﻑ‪ ﴾‬ﺃﻱ ﺻ‪‬ـﺮ‪‬ﻑ‪ ‬ﺍﻟﻨ‪‬ـﺎﺱ‪‬‬ ‫)‪(٥‬‬
‫ﻋﻨﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﹶﺷ‪‬ﺪ‪‬ﻩ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴ‪‬ﻮﺀَ ﲟﻌﲎ ﺍﻷﺷﺪ‪ ‬ﻭﺇﻻﹼ ﻓﻜﻞﱡ ﻋﺬﺍﺏٍ ﺳ‪‬ﻮﺀٌ ﻓﻼ ﻭﺟﻪ ﻹﺿﺎﻓﺔ ﺍﻟﺴﻮﺀ ﺇﱃ ﺍﻟﻌﺬﺍﺏ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻳ‪‬ﻨﺘ‪‬ﻈِﺮ‪ [‬ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ ½ﻣﺎ¼ ﺇﱃ ﺃﻥﹼ ﴿ﻫﻞ﴾ ﺍﺳﺘﻔﻬﺎ ‪‬ﻡ ﻣﻌﻨﺎﻩ ﺍﻟﻨﻔﻲ‪ ،‬ﻓﻼ ﻳﺘﻮﺟ‪‬ﻪ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻟﻼﺳﺘﻔﻬﺎﻡ ﻣِـﻦ ﻋـﻼﻡ ﺍﻟﻐﻴـﻮﺏ‪،‬‬ ‫)‪(٧‬‬
‫ﻭﺑﻘﻮﻟﻪ ½ﻳ‪‬ﻨﺘﻈﺮ¼ ﺇﱃ ﺃﻥﹼ ﴿ﻳ‪‬ﻨ‪‬ﻈﹸﺮ‪‬ﻭ‪‬ﻥﹶ﴾ ﲟﻌﲎ ½ﻳ‪‬ﻨﺘ‪‬ﻈِﺮ‪‬ﻭﻥ¼ ﻓﺈﻥﹼ ﺍﻟﻨﻈﺮ ﻳ‪‬ﺴﺘﻌﻤﻞ ﰲ ﻣﻌﲎ ﺍﻻﻧﺘﻈﺎﺭ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻟﻠﻨﻈﺮ ﺇﱃ ﺇﺗﻴـﺎﻥ‬
‫ﺍﳌﻼﺋﻜﺔِ ﻭﺍﻟﺮﺏ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﻴﺎﺀ[ ﺃﻱ ﻓﻬ‪‬ﻤﺎ ﻗﺮﺍﺀﺗﺎﻥ ﺳﺒﻌﻴ‪‬ﺘﺎﻥ ﻷﻥﹼ ﲨﻊ‪ ‬ﺍﻟﺘﻜﺴﲑ ﳚ‪‬ﻮﺯ ﺗﺄﻧﻴﺜﹸﻪ ﻭﺗﺬﻛﲑ‪‬ﻩ ﺗﻘـﻮﻝ‪ :‬ﻗـﺎﻡ‪ ‬ﺍﻟﺮﺟـﺎﻝﹸ ﻭﻗﺎﻣـﺖِ‬ ‫)‪(٨‬‬
‫ﺍﻟﺮﺟﺎﻝﹸ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﹶﻣ‪‬ﺮ‪‬ﻩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑ‪ ،‬ﻭﺩ‪‬ﻓﻊ ﺑﺬﻟﻚ ﺗ‪‬ﻮﻫ‪‬ﻢ‪ ‬ﺣﻘﻴﻘﺔِ ﺍﻹﺗﻴﺎﻥ ﻭﻫـﻮ ﺍﻻﻧﺘﻘـﺎﻝﹸ ﻣِـﻦ ﻣﻜـﺎﻥ‬ ‫)‪(٩‬‬
‫ﺇﱃ ﺁﺧ‪‬ﺮ‪ ،‬ﺇﺫ ﻫﻮ ﻣﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻋﻼﻣﺎﺗِﻪ‪..‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـ﴿ ٰﻳﺖِ َرﺑـ َ ﴾ ﺁﻳﺎﺕ‪ ‬ﺍﻟﻘﻴﺎﻣﺔِ ﻻ ﺁﻳﺎﺕ‪ ‬ﺍﻟﻜﺘﺎﺏِ ﻭﺇﺿﺎﻓﺘ‪‬ﻬﺎ ﺇﱃ ﺍﻟﺮﺏ‪ ‬ﺑﺎﻋﺘﺒﺎﺭ‬
‫‪Å‬‬
‫‪181‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻣﻨﺖ ِ ْ‬ ‫اﻳﻤﺎﻧ ُ َﺎ َ ْﻟﻢ َ ُ ْ‬ ‫وﻫﻲ ﻃﻠﻮع اﻟﺸﻤﺲ)‪ (١‬ﻣﻦ ﻣﻐﺮﺑﻬﺎ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ اﻟﺼﺤﻴﺤﲔ ﴿ َﻻ َ ْ َ ُ‬
‫ﻳﻨﻔﻊ َﻔ ًْﺴﺎ ِ ْ َ‬
‫>‬
‫ﻗﺒﻞ﴾ اﳉﻤﻠﺔ ﺻﻔﺔ‬ ‫ﻣﻦ َ ْ ُ‬ ‫ﺗﻜﻦ َ َ ْ‬
‫)‪(٢‬‬

‫اﻧﺘﻈﺮوا﴾ أﺣﺪ‬ ‫اﻳﻤﺎﻧ ِ َﺎ َﺧ ْ ًا﴾ ﻃﺎﻋﺔ أي ﻻ ﺗﻨﻔﻌﻬﺎ ﺗﻮﺑﺘﻬﺎ ﻛﻤﺎ ﰲ اﳊﺪﻳﺚ ﴿ ُ ِ‬

‫ﻗﻞ ْ َ ِ ُ‬ ‫اﻟﻨﻔﺲ ﴿َْاو﴾ ﻧﻔﺴﺎ ﻟﻢ ﺗﻜﻦ ﴿ َ َ َ ْ‬
‫ﻛﺴﺒﺖ ِ ْ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫‪٢‬‬ ‫‪٢‬‬

‫ﺑﻌﻀﻪ وﺗﺮﻛﻮا ﺑﻌﻀﻪ ﴿ َو َ ُ ْ‬

‫ﺎﻧﻮا‬ ‫ﻳﻦ َ ُ ْﻗﻮا ِ ْ‬
‫دﻳﻨَ ُ ْﻢ﴾ ﺑﺎﺧﺘﻼﻓﻬﻢ ﻓﻴﻪ ﻓﺄﺧﺬوا‬ ‫ﻣﻨﺘﻈﺮون ﴿‪ ﴾﴾۱۵۸‬ذﻟﻚ ﴿ ِان ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻫﺬه اﻷﺷﻴﺎء ﴿ ِاﻧﺎ ُ ْ َ ِ ُ ْ َ‬
‫)‪(٥‬‬
‫‪٣‬‬ ‫‪٣‬‬
‫ﺷﻴﻌﺎ﴾ ﻓﺮﻗﺎ ﰲ ذﻟﻚ‪ ،‬وﰲ ﻗﺮاءة ½ﻓﺎرﻗﻮا¼ أي ﺗﺮﻛﻮا دﻳﻨﻬﻢ اﻟﺬي أﻣﺮوا ﺑﻪ وﻫﻢ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى ﴿ ْ َ‬
‫ﻟﺴﺖ ِﻣﻨْ ُ ْﻢ ِ ْ‬ ‫ًَِ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫َـﻊ َﻔ ًْـﺴﺎ‬ ‫ﻳـﻮم َﻳـﺎْ ِ ْ َ ْ ُ‬

‫ﻌـﺾ ٰﻳـﺖِ َرﺑـ َ َﻻ َ ْﻳﻨﻔ ُ‬ ‫ﺍﳋﹶﻠﹾﻖِ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﹶﻥﹼ ﺇﺗﻴﺎﻥﹶ ﺁﻳﺎﺕِ ﺍﻟﻜﺘﺎﺏِ ﻻ ﻳ‪‬ﻤﻨ‪‬ﻊ‪ ‬ﻧ‪‬ﻔﹾﻊ‪ ‬ﺍﻹﳝﺎﻥِ ﻓﻜﻴـﻒ ﻳـﺼﺢ‪ ‬ﺍﻟﻘـﻮﻝﹸ ﺍﻵﰐ ﴿ َ ْ َ‬
‫اﻳﻤﺎﻧ ُ َﺎ﴾‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ِْ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﻃﻠﻮﻉ ﺍﻟﺸ‪‬ﻤﺲ‪ ...‬ﺇﱁ[ ﺗﻔﺴﲑ ﻟﻠﺒﻌﺾ ﰲ ﺍﳌﻮﺿِﻌ‪‬ﲔ‪ ،‬ﻭﻛﺄﻥﹼ ﺍﻟﺘﺄﻧﻴـﺚ ﰲ ﺍﳌﺒﺘـﺪﺃ ﺑـﺎﻟﻨ‪‬ﻈﺮ ﳌﺮﺟـﻊ ﺍﻟـﻀ‪‬ﻤﲑ ﻭﻫـﻲ‬ ‫)‪(١‬‬
‫ﺍﻵﻳﺎﺕ‪ ،‬ﻭﰲ ﻧﺴﺨﺔ ½ﻭﻫﻮ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ¼ ﻭﻫﻲ ﻇﺎﻫﺮﺓ‪) .‬ﺟ‪‬ﻤﻞ( ﻭﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﺑﺴﻨﺪﻩ ﻋﻦ ﺃﰊ ﺫﺭ‪ ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ))ﻗـﺎﻝ‬
‫ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻳﻮﻣﺎ‪ :‬ﺃﺗ‪‬ﺪﺭ‪‬ﻭﻥ ﺃﻳﻦ ﺗ‪‬ﺬﻫﺐ ﻫﺬﻩ ﺍﻟﺸﻤﺲ‪ ‬ﺇﺫﺍ ﻏﹶﺮ‪‬ﺑ‪‬ﺖ‪ ‬ﻗﺎﻟﻮﺍ‪ :‬ﺍﷲُ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﻢ‪) ‬ﻋﺰﻭﺟﻞ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ(‪ ،‬ﻗﺎﻝ ﺇ‪‬ﺎ ﺗﺬﻫﺐ ﺇﱃ ﻣﺴﺘﻘﺮ‪‬ﻫﺎ ﲢﺖ ﺍﻟﻌﺮﺵ ﻓﺘ‪‬ﺨِﺮ‪ ‬ﺳﺎﺟﺪﺓﹰ ﻓﻼ ﺗ‪‬ﺰﺍﻝﹸ ﻛﺬﻟﻚ ﺣﱴ ﻳ‪‬ﻘﺎﻝﹶ ﳍﺎ ﺍﺭ‪‬ﺗ‪‬ﻔِﻌِﻲ‪ ‬ﻓـﺎﺭﺟِﻌِﻲ ﻣِـﻦ ﺣﻴـﺚﹸ‬
‫ﺟﺌﺖِ ﻓﺘ‪‬ﺼﺒِﺢ‪ ‬ﻃﺎﻟﻌﺔﹰ ﻣِﻦ ﻣ‪‬ﻄﻠﹶﻌِﻬﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻛﻞﱠ ﻳﻮﻡ‪ ،‬ﻓﺈﺫﹶﺍ ﺃﺭﺍﺩ‪ ‬ﺍﷲُ ﺃﹶﻥﹾ ﻳ‪‬ﻄﹾﻠِﻌ‪‬ﻬﺎ ﻣِﻦ ﻣ‪‬ﻐﺮِﺑِﻬﺎ ﺣ‪‬ﺒ‪‬ﺴ‪‬ﻬﺎ‪ ،‬ﻓﺘﻘﻮﻝ ﻳﺎ ﺭﺏ‪ ‬ﺇﻥﹼ ﻣ‪‬ﺴ ِﲑﻱ‪ ‬ﺑﻌﻴـﺪ‬
‫ﻓﻴﻘﻮﻝ ﳍﺎ ﺍﻃﻠﹸﻌِﻲ ﻣﻦ ﺣﻴﺚ ﻏﹶﺮ‪‬ﺑﺖِ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﺎﺱ‪ :‬ﻳﺎﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻞ ﻟﺬﻟﻚ ﻣِﻦ ﺁﻳﺔ؟ ﻓﻘﺎﻝ ﺁﻳﺔﹸ ﺗﻠﻚ ﺍﻟﻠﻴﻠـﺔِ ﺃﻥ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺗ‪‬ﻄﹸﻮﻝﹶ ﻗﹶﺪﺭ‪ ‬ﺛﻼﺙِ ﻟﹶﻴﺎﻝٍ ﻓﻴ‪‬ﺴﺘﻴﻘِﻆﹸ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺨﺸ‪‬ﻮﻥ ﺭﺑ‪‬ﻬﻢ ﻓﻴ‪‬ﺼﻠﱡﻮﻥ ﰒﹼ ﻳ‪‬ﻘﻀ‪‬ﻮﻥ ﺻﻼﺗ‪‬ﻬﻢ ﻭﺍﻟﻠﻴﻞﹸ ﻣﻜﺎﻧ‪‬ﻪ ﱂ ﻳ‪‬ﻨﻘﹶﺾِ ﰒ ﻳﺄﺗ‪‬ﻮﻥ ﻣ‪‬ـﻀﺎﺟِﻌ‪‬ﻬﻢ‬
‫ﻓﻴ‪‬ﻨﺎﻣ‪‬ﻮﻥ ﺣﱴ ﺇﺫﺍ ﺍﺳﺘ‪‬ﻴﻘﹶﻈﻮﺍ ﻭﺍﻟﻠﻴﻞﹸ ﻣﻜﺎﻧ‪‬ﻪ ﺧﺎﻓﹸﻮﺍ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻳ‪‬ﺪ‪‬ﻱ‪ ‬ﺃﹶﻣﺮٍ ﻋﻈﻴﻢٍ ﻓﺈﺫﺍ ﺃﹶﺻﺒ‪‬ﺤ‪‬ﻮﺍ ﻃﹶـﺎﻝﹶ ﻋﻠـﻴﻬﻢ ﻃﻠـﻮﻉ‪ ‬ﺍﻟـﺸﻤﺲِ‬
‫ﻓﺒ‪‬ﻴﻨ‪‬ﻤﺎ ﻫﻢ ﻳ‪‬ﻨﺘﻈﺮﻭﻧ‪‬ﻬﺎ ﺇﺫ ﻃﹶﻠﻌﺖ‪ ‬ﻋﻠﻴﻬﻢ ﻣِﻦ ﻗِﺒ‪‬ﻞِ ﺍﳌﹶﻐﺮِﺏِ((‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻣﻨـﺖ﴾ ﺭﺍﺟﻌـﺎﹰ ﻟـﻸُﻭﱃ‪ ،‬ﻭﻗﻮﻟﹸـﻪ ﴿ﺃﹶﻭ‪‬‬ ‫ﻟـﻢ َ ُ ْ‬
‫ﺗﻜـﻦ َ َ ْ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻻﹶ ﻳ‪‬ﻨ‪‬ﻔﹶﻊ‪ ‬ﻧ‪‬ﻔﹾﺴ‪‬ﺎ﴾[ ﺃﻱ ﻧﻔـﺴﺎﹰ ﻛـﺎﻓﺮﺓﹰ ﺃﻭ ﻣﺆﻣﻨـﺔﹰ ﻋﺎﺻـﻴﺔﹰ‪ ،‬ﻭﻳﻜـﻮﻥ ﻗﻮﻟﹸـﻪ ﴿ َ ْ‬ ‫)‪(٢‬‬
‫ﻛﹶﺴ‪‬ﺒ‪‬ﺖ‪ ﴾‬ﺭﺍﺟﻌﺎ ﻟﻠﺜﺎﻧﻴﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ ½ﻻ ﻳ‪‬ﻨ ﹶﻔﻊ‪ ‬ﻧﻔﺴﺎﹰ ﺇﳝﺎﻧ‪‬ﻬﺎ ﻭﻻ ﺗﻮﺑﺘ‪‬ﻬﺎ ﻣِﻦ ﺍﳌﻌﺎﺻﻲ¼‪ ،‬ﻭﻗﺪ ﺃﺷـﺎﺭ ﺍﳌﻔـﺴﺮ ﻟﻠﺤـﺬﻑ ﺑﻘﻮﻟـﻪ‬
‫½ﺃﻱ ﻻ ﺗ‪‬ﻨﻔﻌﻬﺎ ﺗﻮﺑﺘ‪‬ﻬﺎ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﻔﹾﺴ‪‬ﺎ ﻟﹶﻢ‪ ‬ﺗ‪‬ﻜﹸﻦ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﺃﹶﻭ‪ ‬ﻛﹶﺴ‪‬ﺒ‪‬ﺖ‪ ﴾‬ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﺁﻣ‪‬ﻨ‪‬ﺖ‪] .﴾‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻻﹶ ﺗ‪‬ﻨﻔﹶﻌ‪‬ﻬﺎ ﺗ‪‬ﻮﺑ‪‬ﺘ‪‬ﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏِ ﺳ‪‬ﺆ‪‬ﺍﻝ ﻣﻘﺪ‪‬ﺭ ﻭﻫﻮ ﺃﻥﹼ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﺪﻝﹼ ﻋﻠﻰ ﺣﻘﻴ‪‬ﺔ ﻣﺬﻫﺐِ ﺍﳌﻌﺘ‪‬ﺰِﻟﺔ ﻭﻫﻮ ﺃﻥﹼ ﺍﻹﳝﺎﻥ‬ ‫)‪(٤‬‬
‫ﺍ‪‬ﺮ‪‬ﺩ‪ ‬ﻣِﻦ ﺍﻟﻌﻤﻞِ ﺍﻟﺼﺎﱀِ ﻻ ﻳ‪‬ﻨﻔﻊ ﻭﻗﺪ ﻣﺮ‪ ‬ﺍﳉﻮﺍﺏ‪ ‬ﲢﺖ‪ ‬ﻗﻮﻟِﻪ ﴿ﻻﹶ ﻳ‪‬ﻨ‪‬ﻔﹶﻊ‪ ‬ﻧ‪‬ﻔﹾﺴ‪‬ﺎ﴾ ﻗﹸﺒ‪‬ﻴﻞﹶ ﻫﺬﺓِ ﺍﳊﺎﺷﻴﺔِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺄﹶﺧ‪‬ﺬﹸﻭ‪‬ﺍ ﺑ‪‬ﻌ‪‬ﻀ‪‬ﻪ[ ﺃﻱ ﻛﻤﺎ ﺗ‪‬ﻘﹶـﺪ‪‬ﻡ‪ ‬ﺣِﻜﺎﻳﺘ‪‬ـﻪ ﻋﻨـﻬﻢ ﰲ "ﺳـﻮﺭﺓ ﺍﻟﻨـﺴﺎﺀ" ﺑﻘﻮﻟـﻪ ﴿ﻭ‪‬ﻳ‪‬ﻘﹸﻮ‪‬ﻟﹸـﻮ‪‬ﻥﹶ ﻧ‪‬ـﺆ‪‬ﻣِﻦ‪ ‬ﺑِـﺒ‪‬ﻌ‪‬ﺾٍ ﻭ‪‬ﻧ‪‬ﻜﹾﻔﹸـﺮ‪ ‬ﺑِـﺒ‪‬ﻌ‪‬ﺾٍ﴾‬ ‫)‪(٥‬‬
‫]ﺍﻟﻨﺴﺎﺀ‪) .[٥٠:‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇِ ﱠﻥ ﺍﱠﻟﺬِﻳ‪‬ﻦ‪ ‬ﻓﹶ ‪‬ﺮﻗﹸﻮ‪‬ﺍ ﺩِﻳ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﻛﹶﺎﻧ‪‬ﻮ‪‬ﺍ ﺷِﻴ‪‬ﻌ‪‬ﺎ﴾[ ﻗﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻫﻢ ﺃﻫﻞ ﺍﻟﺒﺪﻉ ﻭﺍﻷﻫﻮﺍﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷُﻣﺔ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺗ‪‬ﺮ‪‬ﻛﹸﻮ‪‬ﺍ ﺩِﻳ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ...‬ﺇﱁ[ ﻓﻴﻪ ﺃ‪‬ﻢ ﺃﹶ ‪‬ﺧﺬﹸﻭﺍ ﺑ‪‬ﻌﻀ‪‬ﻪ ﻓﻜﻴﻒ ﻳﻘﺎﻝ ﺇ‪‬ـﻢ ﺗ‪‬ﺮﻛﹸـﻮﻩ؟ ﻭﻳ‪‬ﺠـﺎﺏ‪ ‬ﺑـﺄﻥﱠ ﺗـﺮﻙ‪ ‬ﺍﻟـﺒﻌﺾِ ﺗ‪‬ـﺮ ‪‬ﻙ ﻟﻠﻜﹸـ ﱢﻞ‪،‬‬ ‫)‪(٧‬‬
‫ﻭﺍﳌﻌﲎ ½ﺗ‪‬ﺮ‪‬ﻛﹸﻮﺍ ﺟ‪‬ﻤﻠﺘ‪‬ﻪ¼ ﻭﺗﺮﻙ‪ ‬ﺍﳉﻤﻠﺔِ ﻳ‪‬ﺼﺪ‪‬ﻕ ﺑﺘﺮﻙِ ﺑﻌﻀِﻬﺎ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﺟ‪‬ﻤﻞ(‬

‫‪182‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫>‬
‫اﻣ‪٢‬ﺮ ُ ُ ْﻢ ا ِ َ اﷲ ِ﴾ ﻳﺘﻮﻻه‪ُ ﴿ ٢‬ﺛﻢ ُ َﻳﻨﺒﺌ ُ ُ ْﻢ﴾ ﰲ اﻵﺧﺮة ﴿ ِ َﺑﻤﺎ َ ُ ْ‬
‫ﺎﻧﻮا َﻔ َ ُ ْ َ‬
‫ْﻌﻠﻮن ﴿‪ ﴾﴾۱۵۹‬ﻓﻴﺠﺎزﻳﻬﻢ ﺑﻪ)‪،(٢‬‬ ‫)‪(١‬‬
‫َ ْ ٍء﴾ ﻓﻼ ﺗﺘﻌﺮض ﳍﻢ ﴿ ِ َ ۤ‬
‫اﻧﻤﺎ َ ْ‬
‫اﻣﺜﺎﻟ ِ َﺎ﴾)‪ (٥‬أي ﺟﺰاء ﻋﺸﺮ ﺣﺴﻨﺎت‬ ‫ﺑﺎﻟﺤﺴﻨﺔِ﴾ أي ﻻ إﻟﻪ إﻻ اﷲ)‪َ ﴿ (٤‬ﻓ َﻠ ٗ َﻋ ْ ُ َ ْ َ‬ ‫ﻣﻦ َ ٓ َ‬
‫ﺟﺎء ِ ْ َ َ َ‬ ‫وﻫﺬا ﻣﻨﺴﻮخ ﺑﺂﻳﺔ اﻟﺴﻴﻒ ﴿ َ ْ‬
‫)‪(٣‬‬
‫=‬
‫ﻗﻞ ِاﻧ ِ ْ‬ ‫‪١٢‬ﻦﲨﻞﺟﺰاﺋﻬﻢ ﺷﻴﺌﺎ ﴿ ُ ْ‬ ‫َﻤﻮن ﴿‪ ﴾﴾۱۶۰‬ﻳﻨﻘﺼﻮن ﻣ‬ ‫ﻣﺜ َﻠ َﺎ﴾ أي ﺟﺰاءه ﴿ َو ُ ْﻢ َﻻ ُ ْﻳﻈﻠ ُ ْ َ‬
‫ﻳﺠﺰي ِاﻻ ِ ْ‬ ‫ﺎﻟﺴﻴﺌﺔِ َ َ‬
‫ﻓﻼ ُ ْ‬ ‫ﺟﺎء ﺑ ِ َ‬‫وﻣﻦ َ ٓ َ‬
‫﴿َ َ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬
‫ﺑﺪﻝ ﻣﻦ ½ﺩﻳﻨﺎ¼‪.‬‬ ‫‪٣‬‬ ‫‪٣‬‬
‫?‬
‫ﺎن َِ‬
‫ﻣﻦ ْاﻟﻤُ ْ ِ ﻛ ِ ْ َ‬ ‫وﻣﺎ َ َ‬
‫ﺣﻨﻴًْﻔﺎ َ َ‬
‫ﻴﻢ َ ِ‬‫ﻣﻠﺔ ِ ْاﺑﺮ ٰ ْ َِ‬
‫دﻳﻨﺎ ﻗ ِ َ ً ﴾ ﻣﺴﺘﻘﻴﻤﺎ ﴿ َ‬ ‫ﻣﺴﺘﻘﻴﻢ﴾ وﻳﺒﺪل ﻣﻦ ﳏﻠﻪ ﴿ ِ ْ ً‬ ‫اط ْ َ ِ ْ ٍ‬ ‫َ ٰﺪ ِ ْ َر ا ِ ٰ ِ َ ٍ‬
‫)‪(١٠‬‬ ‫)‪(٩)(٨‬‬

‫ﺻﻼ ِ ْ َو ُ ُﺴ ِ ْ﴾ ﻋﺒﺎدﰐ)‪ (١١‬ﻣﻦ ﺣﺞ وﻏﲑه ‪......................................................‬‬

‫ﻗﻞ ِان َ َ‬
‫﴿‪ْ ُ ﴿ ﴾﴾۱۶۱‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺛﹸ ‪‬ﻢ ﻳ‪‬ﻨ‪‬ﺒﺌﹸﻬ‪‬ﻢ‪ ﴾...‬ﺇﱁ[ ﻋﺒ‪‬ﺮ ﻋﻦ ﺇﻇﻬﺎﺭﻩ ﺑﺎﻟﺘﻨﺒ‪‬ﺊِ ﻟِﻤ‪‬ﺎ ﺑ‪‬ﻴﻨ‪‬ﻬﻤﺎ ﻣِـﻦ ﺍﳌﻼﺑ‪‬ـﺴﺔ ﰲ ﺃ‪‬ﻤـﺎ ﺳ‪‬ـﺒ‪‬ﺒﺎﻥِ ﻟﻠﻌِﻠـﻢ ﺇﻳـﺬﺍﻧﺎﹰ ﺑـﺄﻧ‪‬ﻬﻢ ﻛـﺎﻧﻮﺍ‬ ‫)‪(١‬‬
‫ﺟﺎﻫِﻠِﲔ ﲝﺎﻝِ ﻣ‪‬ﺎ ﺍﺭﺗ‪‬ﻜﺒﻮﻩ ﻏﺎﻓِﻠِﲔ ﻋﻦ ﺳﻮﺀِ ﻋﺎﻗﺒﺘِﻪ ﺃﻱ ﻳ‪‬ﻈﻬِﺮ‪‬ﻩ ﳍﻢ ﻋﻠﻰ ﺭ‪‬ﺅ‪‬ﻭ‪‬ﺱِ ﺍﻷَﺷ‪‬ﻬﺎﺩِ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﺠﺎﺯِﻳﻬﻢ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺇﻧﺒﺎﺀَ ﺍﷲِ ﺗﻌﺎﱃ ﺇﻳ‪‬ﺎﻫﻢ ﻛﻨﺎﻳﺔﹲ ﻋﻦ ﻣ‪‬ﺠﺎﺯﺍﺗِﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ ﻣﻨﺴﻮﺥ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ[ ﻭﻫﻲ ﴿ﻭ‪‬ﺍﻗﹾﺘ‪‬ﻠﹸﻮ‪‬ﻫ‪‬ﻢ‪ ‬ﺣ‪‬ﻴ‪‬ﺚﹸ ﻭ‪‬ﺟ‪‬ﺪ‪‬ﺗ‪‬ﻤ‪‬ﻮ‪‬ﻫ‪‬ﻢ‪ ﴾‬ﺍﻵﻣِﺮﺓﹸ ﺑِﻘﺘﺎﻟِﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﻨﺴﺎﺀ ﲢﺖ ﺁﻳﺔ‪] (٨٩:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻ ﺇﻟﻪ‪ ‬ﺇﻻﹼ ﺍﷲُ[ ﻗﻴﻞ ﳌﹼﺎ ﻧﺰﻟﺖ ﻗﺎﻝ ﺭﺟﻞ ﻣـﻦ ﺍﳌـﺴﻠﻤﲔ‪ :‬ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ ½ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ¼ ﺣـﺴﻨﺔ؟ ﻗـﺎﻝ ﻧﻌـﻢ ﺃﻓـﻀﻞﹸ‬ ‫)‪(٤‬‬
‫ﺍﳊﺴﻨﺎﺕ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﻠﹶﻪ ﻋ‪‬ﺸ‪‬ﺮ‪ ‬ﺃﹶﻣ‪‬ﺜﹶﺎﻟِﻬ‪‬ﺎ﴾[ ﺃﻱ ﺟﺰﺍﺀُ ﻋ‪‬ﺸ‪‬ﺮِ‪ ...‬ﺇﱁ ﻓﻬﻮ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴﺮ‪ ،‬ﻭﺍﻷﻣﺜﺎﻝﹸ ﲨﻊ‪ ‬ﻣِﺜﹾﻞ ﻭﻫﻮ‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﺬﻛﹼﺮ ﻓﻜﺎﻥ ﻗﻴﺎﺳ‪‬ﻪ ½ﻋ‪‬ﺸ‪‬ﺮ‪‬ﺓﹸ¼ ﺑﺎﻟﺘﺎﺀ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ‪ ،‬ﻭﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﺍ ﺑﺄﻥﹼ ﺍﳌﻌـﺪﻭﺩ ﳏـﺬﻭﻑ ﻭﻫـﻮ ﻣﻮﺻـﻮﻑ‪‬‬
‫ﺃﻣﺜﺎﻟِﻬﺎ ﻛﻤﺎ ﻗﺪ‪‬ﺭﻩ ﺑﻘﻮﻟﻪ ½ﻋ‪‬ﺸ‪‬ﺮ‪ ‬ﺣ‪‬ﺴ‪‬ﻨ‪‬ﺎﺕٍ¼‪ ،‬ﻭﺍﳊﺴﻨﺎﺕ ﻣﺆﻧ‪‬ﺚ ﻓﻨ‪‬ﺎﺳ‪‬ﺐ‪ ‬ﺗﺬﻛﲑ‪ ‬ﺍﻟﻌﺪﺩِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﻼﹶ ﻳ‪‬ﺠ‪‬ﺰٰﻯ ﺇِ ﱠﻻ ﻣِ ﹾﺜﻠﹶﻬ‪‬ﺎ﴾[ ﺃﻱ ﺇِﻥﹾ ﺟ‪‬ﻮ‪ِ ‬ﺯﻱ‪ ،‬ﻭﺍﻟﻜﻼﻡ‪ ‬ﻋﻠﻰ ﺣﺬﻑِ ﺍﳌﻀﺎﻑ ﻛﻤﺎ ﺫﻛﺮﻩ ﺑﻘﻮﻟﻪ ½ﺃﻱ ﺟﺰﺍﺀَﻩ¼ ﻭﻟﻔﻈﺔﹸ ½ﻣِﺜﹾـﻞ¼‬ ‫)‪(٦‬‬
‫ﺤﻤ‪‬ﺔﹲ )ﺯﺍﺋﺪﺓ(‪ ،‬ﻭﺍﳌﻌﲎ ﻓﻼ ﻳ‪‬ﺠﺰٰﻯ ﺇﻻﹼ ﺟﺰﺍﺀَﻫﺎ ﻻ ﺃﹶﺯ‪‬ﻳ‪‬ﺪ‪ ‬ﻣﻨﻪ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮ ﻟﻔﻆ ﺍﳌِﺜﻞ ﻣﺸﺎﻛﻠﺔﹰ ﻟِﻤ‪‬ﺎ ﻗﹶﺒ‪‬ﻠﹶﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻣ‪‬ﻘﹾ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻨﻘﹶﺼ‪‬ﻮﻥ ﻣِﻦ ﺟ‪‬ﺰﺍﺋِﻬﻢ[ ﻫﺬﺍ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺜﻮﺍﺏ ﺃﻱ ﻭﻻ ﻳ‪‬ﺰﺩﺍﺩﻭﻥ ﰲ ﺍﻟﻌﻘﺎﺏ ﺷـﻴﺌﺎ‪ ،‬ﻓـﺎﻟﻈﻠﻢ‪ ‬ﻳﻜـﻮﻥ ﺑِﺄﹶﺣـﺪِ ﺃﻣـﺮ‪‬ﻳﻦ؛ ﻧﻘـﺺ‬ ‫)‪(٧‬‬
‫ﺍﻟﺜﻮﺍﺏ ﻭﺯﻳﺎﺩﺓ ﺍﻟﻌﻘﺎﺏ‪ ،‬ﻭﺍﻟﺸﻖ‪ ‬ﺍﻟﺜﺎﱐ ﺻ‪‬ﺮ‪‬ﺡ ﺑﻪ ﻏﲑ‪ ‬ﺍﳌﻔﺴ‪‬ﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳ‪‬ﺒﺪ‪‬ﻝﹸ ﻣِﻦ ﻣ‪‬ﺤﻠﱢﻪ[ ﺃﻱ ﳏﻞﱢ ﴿ﺇِﱃ ﺻِﺮ‪‬ﺍﻁٍ﴾‪ ،‬ﻭﳏﻠﱡﻪ ﺍﻟﻨﺼﺐ‪ ‬ﻷﻧﻪ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ‪ ،‬ﻭ½ﻫﺪﻯ¼ ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺗـﺎﺭﺓﹰ ﺑــ½ﺇﱃ¼ ﻛﻤـﺎ‬ ‫)‪(٨‬‬
‫ﻫﻨﺎ ﻭﺗﺎﺭﺓﹰ ﺑﻨﻔﺴﻪ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﻳ‪‬ﻬ‪‬ﺪِﻳ‪‬ﻜﹸﻢ‪ ‬ﺻِﺮ‪‬ﺍﻃﹰﺎ ﻣ‪‬ﺴ‪‬ﺘ‪‬ﻘِﻴ‪‬ﻤ‪‬ﺎ﴾ ]ﺍﻟﻔﺘﺢ‪) .[٢٠:‬ﺟ‪‬ﻤﻞ(‬
‫ﺤﻠﱢﻪ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳ‪‬ﺘﻮ‪‬ﻫ‪‬ﻢ ﺃﻥﹼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﺩِﻳ‪‬ﻨ‪‬ﺎ ﻗِﻴ‪‬ﻤ‪‬ﺎ﴾ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﻗﻮﻟﻪ ﴿ﺻِﺮ‪‬ﺍﻁٍ ﻣ‪‬ﺴ‪‬ﺘ‪‬ﻘِﻴ‪‬ﻢٍ﴾ ﻣ‪‬ﻊ‪ ‬ﺃ‪‬ﻤـﺎ ﺍﺧﺘﻠﻔـﺎ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳ‪‬ﺒ‪‬ﺪ‪‬ﻝﹸ ﻣِﻦ ﻣ‪ ‬‬ ‫)‪(٩‬‬
‫ﰲ ﺍﻹﻋﺮﺍﺏ ﻓﻼ ﻳﺼﺢ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﺑ‪‬ﺪ‪‬ﻻﹰ ﻣِﻦ ﺫﻟﻚ‪ ،‬ﻭﺣﺎﺻﻞﹸ ﺍﻟﺪﻓﻊِ ﺃﻧﻪ ﻟﻴﺲ ﺑ‪‬ﺪ‪‬ﻻﹰ ﻣِﻦ ﻟﻔﻈِﻪ ﺑﻞ ﻫﻮ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﳏﻠﱢﻪ‪ ،‬ﻭﳏﻠﱡـﻪ ﺍﻟﻨـﺼﺐ‪‬‬
‫ﻷﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ ﻓﻴﺼﺢ‪ ‬ﺍﻟﺒﺪﻟﻴﺔﹸ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﺣ‪‬ﻨِﻴ‪‬ﻔﹰﺎ﴾[ ﺍﻷﺻﻞﹸ ﰲ ﺍﳊﻨﻴﻒ ﺍﳌﺎﺋﻞﹸ ﻋﻦ ﺍﻟﻀﻼﻟﺔ ﺇﱃ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺍﻟﻌ‪‬ـﺮ‪‬ﺏ‪ ‬ﺗ‪‬ـﺴﻤ‪‬ﻲ ﻛـﻞﱠ ﻣ‪‬ـﻦ ﺍﺧﺘ‪‬ـﺘ‪‬ﻦ‪ ‬ﺃﻭ ﺣ‪‬ـﺞ‪½ ‬ﺣﻨﻴﻔـﺎ¼‬
‫ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﻰ ﺩِﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) .‬ﺧﺎﺯﻥ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻋِﺒﺎﺩﺗِﻲ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﻧ‪‬ﺴ‪‬ﻜِﻲ‪ ﴾‬ﻋﻄﻒ‪ ‬ﻋﺎﻡ‪ ‬ﻋﻠﻰ ﺧﺎﺹ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬

‫‪183‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫وﺑﺬٰ ﻟ ِ َ ﴾ أي اﻟﺘﻮﺣﻴﺪ ﴿ا ِ ْ ُ‬
‫ُﻣﺮت‬ ‫وﻣﻤﺎ ِ ْ﴾ ﻣﻮﰐ ﴿ َرب ْ ٰ‬
‫اﻟﻌﻠَﻤ ِ ْ َ ﴿‪َ ﴿ ﴾﴾۱۶۲‬ﻻ َ ِﻳ ْ َ ﻟَ ٗ ﴾ ﰲ ذﻟﻚ ﴿ َ ِ‬ ‫وﻣﺤﻴﺎي﴾ ﺣﻴﺎﰐ ﴿ َ َ َ‬
‫)‪(١‬‬
‫﴿َ َ ْ َ َ‬
‫ﻗﻞ َاﻏَ ْ َ اﷲ ِ َاﺑ ْ ِ َرﺑﺎ﴾ إﳍﺎ أي ﻻ أﻃﻠﺐ ﻏﲑه)‪﴿ (٣‬و ُ َﻮ َرب﴾ ﻣﺎﻟﻚ ﴿ ُﻞ َ ْءٍ‬ ‫اﻟﻤﺴﻠﻤ ِ ْ َ ﴿‪ ﴾﴾۱۶۳‬ﻣﻦ ﻫﺬه اﻷﻣﺔ ﴿ ُ ْ‬
‫)‪(٢‬‬
‫واﻧﺎ َاو ُل ْ ُ ْ ِ‬
‫َََ‬
‫ْ‬
‫ُﺛﻢ ا ِ ٰ َ ُ ْ‬
‫رﺑﻜﻢ‬ ‫وز َ ﴾ ﻧﻔﺲ ﴿ا ُ ْ ٰ ي‬
‫ﺗﺰر﴾ ﲢﻤﻞ ﻧﻔﺲ)‪َ ﴿ (٤‬واز ِ َ ٌة﴾)‪ (٥‬آﲦﺔ ﴿ ْ‬ ‫ﺗﻜﺴﺐ ُﻞ َﻔ ٍْﺲ﴾ ذﻧﺒﺎ ﴿ ِاﻻ َﻋﻠَﻴْ َﺎ َ َ‬
‫وﻻ َ ِ ُ‬ ‫وﻻ َ ْ ِ ُ‬‫ََ‬
‫)‪(٧) (٦‬‬

‫اﻻرض﴾)‪ (٨‬ﲨﻊ ﺧﻠﻴﻔﺔ ‪ :‬أي ﳜﻠﻒ ﺑﻌﻀﻜﻢ‬ ‫ﺟﻌﻠ ُ ْ‬

‫َﻜﻢ َﺧﻠ ٓ ٰ ِ َ‬
‫ﻒ َْْ ِ‬ ‫ُﻜﻢ ِ َﺑﻤﺎ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ِﻓﻴْ ِ َ ْ َ ِ ُ ْ َ‬
‫ﺗﺨﺘﻠﻔﻮن ﴿‪َ ﴿ ﴾﴾۱۶۴‬و ُ َﻮ ِ ْ‬
‫اﻟﺬي َ َ‬ ‫ﻣﺮﺟﻌﻜﻢ َﻓ ُ َﻨﺒﺌ ُ ْ‬
‫ْ ُِ ُْ‬
‫ﺑﻌﻀﺎ)‪................................................................................................. (٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺣ‪‬ﻴﺎﺗِﻲ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ½ﻣ‪‬ﺤ‪‬ﻴﺎ¼ ﻣﺼﺪﺭ‪ ‬ﻣِﻴﻤ ‪‬ﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﻫٰﺬﻩِ ﺍﻷُﻣ‪‬ﺔِ[ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺩﻓﻊِ ﺍﻋﺘﺮﺍﺽٍ ﻭﻫـﻮ ﺃﻧـﻪ ﻛﻴـﻒ ﻳـﺼﺢ‪ ‬ﻗـﻮﻝﹸ ﺍﻷَﻭ‪‬ﻟِﻴ‪‬ـﺔِ ﻣ‪‬ـﻊ‪ ‬ﺃﻧـﻪ ﺗﻘﺪ‪‬ﻣـﻪ ﺍﻷﻧﺒﻴـﺎﺀُ ﻭﺃﹸﻣ‪‬ﻤ‪‬ﻬـﻢ‪،‬‬ ‫)‪(٢‬‬
‫ﻭﺣﺎﺻﻞﹸ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﻷﻭ‪‬ﻟﻴﺔ ﻧِﺴﺒﻴ‪‬ﺔﹲ ﺃﻱ ﺑﺎﻟﻨﺴﺒﺔ ﻷُﻣﺘِﻪ‪ ،‬ﻭﺃﺟﻴﺐ ﺃﻳﻀﺎﹰ ﺑﺄﻥﹼ ﺍﻷﻭ‪‬ﻟﻴﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟِﻌ‪‬ﺎﻟﹶﻢ ﺍﻟﺬﱠﺭ‪ ‬ﻓﻬﻲ ﺣﻘﻴﻘﻴ‪‬ﺔ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻱ ﻻﹶ ﺃﹶﻃﻠﹸﺐ‪ ‬ﻏﹶﲑ‪‬ﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﻨﻔﻲ ﻭ﴿ﻏﲑ﴾ ﻣﻔﻌـﻮﻝ ﺑـﻪ ﻟــ﴿ﺃﹶﺑ‪‬ﻐِﻲ‪ ﴾‬ﻭﺣﻴﻨﺌـﺬ ﻓﻨ‪‬ـﺼﺐ‪﴿ ‬ﺭ‪‬ﺑ‪‬ـﺎ﴾ ﻋﻠـﻰ‬ ‫)‪(٣‬‬
‫ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﻫﺬﺍ ﻏﲑ ﻣﺘﻌﻴ‪‬ﻦ ﺑﻞ ﳚﻮﺯ ﺟﻌﻠﹸﻪ ﺣﺎﻻﹰ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺇﳍﺎ¼ ﻋﻄﻒ‪ ‬ﺑﻴﺎﻥٍ ﻋﻠﻰ ﴿ﺭ‪‬ﺑ‪‬ﺎ﴾ ﺗﻔﺴﲑﺍ ﻟﻪ‪ ،‬ﻭﻫـﻮ ﻫﻜـﺬﺍ ﺛﺎﺑـﺖ ﰲ ﺑﻌـﺾ‬
‫ﻂ ﻣِﻦ ﺑﻌﺾٍ ﺁﺧ‪‬ﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ﺍﻟﻨ‪‬ﺴ‪‬ﺦِ ﻭﺳﺎﻗ ﹲ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻧﻔﺲ‪ [‬ﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ﻧﻔﺲ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﺍﺯِﺭ‪‬ﺓﹲ﴾ ﺻﻔﺔﹲ ﳌﻮﺻﻮﻑ ﳏﺬﻭﻑ‪ ،‬ﻭﻫﻜﺬﺍ ﻳ‪‬ﻔﻬ‪‬ﻢ ﺗﻘﺪﻳﺮ‪½ ‬ﻧﻔـﺲ¼ ﰲ ﻗﻮﻟـﻪ‬ ‫)‪(٤‬‬
‫ﺗﻌﺎﱃ ﺍﻵﰐ ﴿ﻭِﺯ‪‬ﺭ‪ ‬ﺃﹸﺧ‪‬ﺮٰﻯ﴾ ﺃﻥﹼ ﴿ﺃﹸﺧﺮٰﻯ﴾ ﺻﻔﺔ ﳌﻮﺻﻮﻑ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻻﹶ ﺗ‪‬ﺰِﺭ‪ ‬ﻭ‪‬ﺍﺯِﺭ‪‬ﺓﹲ‪ ﴾...‬ﺇﱁ[ ﺃﻱ ﻭﻻ ﻏﲑ‪ ‬ﻭﺍﺯﺭﺓٍ ﺃﻳﻀﺎﹰ ﻓﻼ ﺗ‪‬ﺤﻤِﻞﹸ ﻧﻔ ‪‬‬
‫ﺲ ﻃﺎﺋﻌﺔﹲ ﺃﻭ ﻋﺎﺻﻴﺔﹲ ﺫﹶﻧﺐ‪ ‬ﻏﲑِﻫﺎ‪ ،‬ﻭﺇﳕﺎ ﻗﻴ‪‬ﺪ ﰲ ﺍﻵﻳـﺔ‬ ‫)‪(٥‬‬
‫ﺑﺎﻟﻮﺍﺯِﺭﺓ ﻣﻮﺍﻓﻘﺔﹰ ﻟﺴﺒﺐ ﺍﻟﱰﻭﻝ ﻭﻫﻮ ﺃﻥﹼ ﺍﻟﻮﻟﻴﺪ‪ ‬ﺑﻦ‪ ‬ﺍﳌﻐﲑﺓِ ﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻠﻤﺆﻣﻨﲔ‪½ :‬ﺍﺗ‪‬ﺒِﻌﻮﺍ ﺳـﺒﻴﻠﻲ ﺃﹶﲪِـﻞﹸ ﻋـﻨﻜﻢ ﺃﻭﺯﺍﺭ‪‬ﻛـﻢ¼ ﻭﻫـﻮ‬
‫ﻭ‪‬ﺍﺯِﺭ‪ ‬ﻭﺁِﺛﻢ‪ ‬ﺇﲦﺎﹰ ﻛﺒﲑﺍﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻻﹶ ‪‬ﺗﺰِﺭ‪ ‬ﻭ‪‬ﺍﺯِﺭ‪‬ﺓﹲ ﻭِﺯ‪‬ﺭ‪ ‬ﺃﹸﺧ‪‬ﺮٰﻯ﴾[ ﺃﺻﻞ ﰲ ﺃﻧﻪ ﻻ ﻳ‪‬ﺆﺧ‪‬ﺬﹸ ﺃﺣﺪ‪ ‬ﺑﻔﻌﻞِ ﺃﺣﺪٍ‪ ،‬ﻭﻗﺪ ﺭ‪‬ﺩ‪‬ﺕ ﻋﺎﺋﺸﺔﹸ ﺑﻪ ﻋﻠﻰ ﻣ‪‬ﻦ ﻗـﺎﻝ ﺇﻥﹼ ﺍﳌﻴـﺖ ﻳ‪‬ﻌـﺬﱠﺏ‬ ‫)‪(٦‬‬
‫ﺑﺒﻜﺎﺀ ﺍﳊﻲ‪ ‬ﻋﻠﻴﻪ‪ ،‬ﻭﺭ‪‬ﻭﻱ ﺃ‪‬ﺎ ﺳ‪‬ﺌﻠﺖ ﻋﻦ ﻭ‪‬ﻟﺪِ ﺍﻟﺰﻧﺎ ﻓﻘﺎﻟﺖ‪ :‬ﻟﻴﺲ ﻋﻠﻴﻪ ﻣِﻦ ﺧﻄﻴﺌﺔِ ﺃﹶﺑ‪‬ﻮ‪‬ﻳﻪ ﺷﻲﺀٌ ﻭﺗ‪‬ﻠﹶﺖ‪ ‬ﻫﺬﻩ ﺍﻵﻳﺔﹶ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭِﺯ‪‬ﺭ‪ ﴾‬ﻧ‪‬ﻔﹾﺲٍ ﴿ﺃﹸﺧﺮٰﻯ﴾[ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻮِﺯﺭ‪ ‬ﻣﻀﺎﻓﺎ ﺇﻟﻴﻬﺎ ﻣﺒﺎﺷﺮﺓﹰ ﺃﻭ ﺗ‪‬ﺴﺒ‪‬ﺒﺎﹰ ﻛـﺎﻷﻣﺮ ﺑـﻪ ﻭﺍﻟﺪﻻﻟـﺔِ ﻋﻠﻴـﻪ ﻓﻌﻠﻴﻬـﺎ ﻭِﺯﺭ‪ ‬ﻣﺒﺎﺷ‪‬ـﺮﺗِﻬﺎ ﻟـﻪ‬ ‫)‪(٧‬‬
‫ﺤﻤِﻠﹸـﻮ‪‬ﺍ ﺃﹶﻭ‪‬ﺯ‪‬ﺍﺭ‪‬ﻫ‪‬ـﻢ‪ ‬ﻛﹶﺎﻣِﻠﹶـﺔﹰ ﻳ‪‬ـﻮ‪‬ﻡ‪ ‬ﺍﻟﹾﻘِﻴ‪‬ﺎﻣ‪‬ـﺔ﴾ ﺍﻵﻳـﺔ ]ﺍﻟﻨﺤـﻞ‪،[٢٥:‬‬
‫ﺤﻤِﻠﹸﻦ‪ ‬ﺃﹶﺛﹾﻘﹶﺎﻟﹶﻬ‪‬ﻢ‪ ﴾...‬ﺇﱁ ]ﺍﻟﻌﻨﻜﺒﻮﺕ‪ [١٣:‬ﻭ﴿ﻟِﻴ‪ ‬‬
‫ﻭﺗ‪‬ﺴ‪‬ﺒ‪‬ﺒِﻬﺎ ﻓﻴﻪ ﻛﻤﺎ ﻗﺎﻝ ﴿ﻭ‪‬ﻟﹶﻴ‪ ‬‬
‫ﻭﻛﺬﺍ ﻣﺎ ﻭﺭﺩ ﻣِﻦ ﺣ‪‬ﻤﻞِ ﺳﻴ‪‬ﺂﺕِ ﺍﳌﻈﻠﻮﻡ ﻋﻠﻰ ﺍﻟﻈﺎﱂ ﻭﺍﳌﺪﻳﻮﻥِ ﻭﳓﻮِ ﺫﻟﻚ ﻛﺨﱪِ ))ﻣ‪‬ﻦ ﻋ‪‬ﻤِﻞﹶ ﺳﻴ‪‬ﺌﺔﹰ ﻓﻌﻠﻴﻪ ﻭِﺯﺭ‪‬ﻫﺎ ﻭ‪‬ﻭِﺯﺭ‪ ‬ﻣ‪‬ﻦ ﻋ‪‬ﻤِﻞﹶ ﺑِﻬﺎ ﺇﱃ‬
‫ﻳﻮﻡِ ﺍﻟﻘﻴﺎﻣﺔِ((‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣﺎ ﻗﻴﻞ ﺇﻥﹼ ﻫﺬﺍ ﻣ‪‬ﻨﺎﻑٍ ﻟِﻨ‪‬ﺤﻮِ ﻗﻮﻝِ ﺍﷲ ﺍﳌﺬﻛﻮﺭ ﻭﳋﱪِ ﺭﺳﻮﻟِﻪ )ﻋﺰ‪‬ﻭﺟﻞﹼ ﻭﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ(‪) .‬ﻛﺮﺧﻲ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫رض﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻣ‪‬ﻦ ﺃﺟﺎﺯ ﺃﻥ ﻳﻘﺎﻝ ﻟﻺﻣﺎﻡ ½ﺧﻠﻴﻔﺔ ﺍﷲِ¼‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻒ ْاﻻَ ْ ِ‬
‫ﺧﻠٰ ِ َ‬ ‫ﺟﻌﻠ ُ ْ‬
‫َﻜﻢ َ‬ ‫اﻟﺬي َ َ‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬و ُ َﻮ ِ ْ‬
‫ٓ‬
‫)‪(٨‬‬
‫رض﴾ ﺧﻼﻓﺔﹸ ﺑﻌﻀِﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﻭﻗﻴﻞ ﺧﻠﻔﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﻒ ْاﻻَ ْ ِ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳ‪‬ﺨﻠﹸﻒ‪ ‬ﺑ‪‬ﻌﻀ‪‬ﻜﻢ ﺑ‪‬ﻌﻀﺎﹰ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـ﴿ َﺧﻠٰٓ ِ َ‬ ‫)‪(٩‬‬
‫ﰲ ﺍﻷﺭﺽ ﻳ‪‬ﻤﻠِﻜﹸﻮﻧ‪‬ﻬﺎ ﻭﻳ‪‬ﺘﺼﺮ‪‬ﻓﻮﻥ ﻓﻴﻬﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪184‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪b‬‬ ‫‪h‬‬
‫ﻣﺎ ٰ ُ ْ‬ ‫درﺟﺖ﴾ ﺑﺎﳌﺎل واﳉﺎه وﻏﲑ ذﻟﻚ ﴿ﻟ َ ْ ُ َ ُ ْ‬ ‫ورﻓ َﻊ َ ْ َ ُ ْ‬
‫?‬
‫)‪(٣‬‬
‫ﺗﻜﻢ﴾ أﻋﻄﺎﻛﻢ‬ ‫ﺒﻠﻮﻛﻢ﴾ ﻟﻴﺨﺘﱪﻛﻢ)‪ِ ﴿ (٢‬ﰱ َ ۤ‬ ‫ﻌﺾ َ َ ٰ ٍ‬ ‫ﻓﻮق َ ْ ٍ‬
‫ﻌﻀﻜﻢ َ ْ َ‬ ‫ﻓﻴﻬﺎ)‪َ َ َ ﴿ (١‬‬
‫ﻉ‬ ‫ۡ‬
‫رﺣﻴﻢ ﴿‪ ﴾﴾۱۶۵‬ﺑﻬﻢ‪.‬‬ ‫ِﻘﺎب﴾ ﳌﻦ ﻋﺼﺎه ﴿ َ ِ‬
‫واﻧ ٗ َ َ ُ ْ ٌ‬
‫ﻟﻐﻔﻮر﴾ ﻟﻠﻤﺆﻣﻨﲔ ﴿ ِ ْ ٌ‬ ‫ﻟﻴﻈﻬﺮ اﳌﻄﻴﻊ ﻣﻨﻜﻢ واﻟﻌﺎﺻﻲ)‪ِ ﴿ (٤‬ان َرﺑ َ َ ِ ْ ُ‬
‫ﻳﻊ اﻟْﻌ َ ِ‬
‫ﻉ‬
‫ﺍﻟﻨﺼﻒ‬

‫ﻒ﴾ ﻟـ﴿ﺍﻷَﺭ‪‬ﺽِ﴾ ﻋﻠﻰ ﻣﻌﲎ ½ﰲ¼ ‪).‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬

‫ﺧﻠٰ ِ َ‬
‫َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺇﺿﺎﻓﺔ ﴿ ٓ‬ ‫)‪(١‬‬
‫ﺨﺘ‪‬ﺒِﺮ‪‬ﻛﹸﻢ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ‪ ‬ﻣِﻦ ﺍﻻﺑﺘﻼﺀ ﻫﺎﻫﻨﺎ ﻫـﻮ ﺍﻻﺧﺘﺒـﺎﺭ‪ ‬ﻻ ﺍﻟﺘﻜﻠﻴـﻒ‪ ،‬ﻟﻜـﻦ ﻳ‪‬ـﺮِﺩ‪ ‬ﻋﻠﻴـﻪ ﺃﻥﹼ ﺍﻻﺧﺘِﺒـﺎﺭ‪ ‬ﺣﻘﻴﻘـﺔﹰ‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻴ‪ ‬‬ ‫)‪(٢‬‬
‫ﻟِﺘ‪‬ﺤﺼﻴﻞِ ﺍﻟﻌﻠﻢِ ﻭﻫﻮ ﻣ‪‬ﺤﺎﻝ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺩ‪‬ﻓﻊ‪ ‬ﺍﻹﻳﺮﺍﺩِ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻻﺧﺘﺒﺎﺭ ﻫﺎﻫﻨﺎ ﻣ‪‬ﻌﺎﻣ‪‬ﻠﺔﹸ ﺍﳌﹸﺨﺘﺒِﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻋ‪‬ﻄﹶﺎﻛﹸﻢْ[ ﻓﺴﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ ٰ ُ ْ‬
‫ﺗﻜﻢ﴾ ﻣِﻦ ﺍﻹﻳﺘﺎﺀِ ﻻ ﻣِﻦ ﺍﻹﺗﻴﺎﻥِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻴﻈﻬﺮ ﺍﳌﻄﻴﻊ ﻣﻨﻜﻢ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻓﺎﺋﺪﺓ ﺍﻻﺧﺘﺒﺎﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬

‫‪185‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﺳﻮرة اﻷﻋﺮاف‬
‫?‬
‫ْ‬ ‫ْ‬ ‫ْ ْٔ‬
‫اﻟﻘﺮﻳﺔ﴾ اﻟﺜﻤﺎن أو اﳋﻤﺲ آﻳﺎت‪ ،‬ﻣﺎﺋﺘﺎن وﲬﺲ أو ﺳﺖ آﻳﺎت[‬
‫ﻋﻦ َ ْ ِ‬
‫َ‬ ‫َ ِ‬ ‫] ﻣﻜﻴﺔ إﻻ ﴿ َ َ‬
‫وﺳـﻠ ُ‬

‫ﺣﻴﻢ‬ ‫ﺴﻢ اﷲ ِاﻟﺮ ْ ٰ ِ‬

‫ﺣﻤﻦ اﻟﺮ ِ ْ ِ‬ ‫ِِْ‬
‫ﻓﻼ َﻳﻜ ُ ْﻦ ِ ْ‬‫ُﻧﺰل ِ َاﻟﻴْ َ ﴾ ﺧﻄﺎب ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َ َ‬ ‫ﻛﺘﺐ ا ْ ِ َ‬‫ﺮاده ﺑﺬﻟﻚ ‪ ،‬ﻫﺬا ﴿ ِ ٰ‪ٌ ٣‬‬ ‫ٓـﻤﺺ ﴿‪ ﴾﴾۱‬اﷲ أﻋﻠﻢ ﲟ‬ ‫﴿اﻟ ٓ‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﻨﺬر﴾ ﻣﺘﻌﻠﻖ ﺑـ½أﻧﺰل¼)‪ (٥‬أي ﻟﻺﻧﺬار ﴿ﺑ ِ ٖ‬ ‫ﺻﺪر َِک َ َ ٌج﴾ ﺿﻴﻖ ﴿ﻣﻨ ْ ُ﴾ أن ﺗﺒﻠﻐﻪ ﳐﺎﻓﺔ أن ﺗﻜﺬب ﴿ﻟ ِ ُ ْ ِ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫َ ْ‬
‫ﺒﻌﻮا﴾‬ ‫وﻻ َﺗ ِ ُ ْ‬ ‫ﻣﻦ ُ ْ‬
‫رﺑﻜﻢ﴾ أي اﻟﻘﺮآن)‪َ َ ﴿ (٨‬‬ ‫اﻟﻴﻜﻢ ْ‬‫ُﻧﺰل ِ َ ْ ُ ْ‬ ‫اﺗﺒﻌﻮا َ ۤ‬
‫ﻣﺎ ا ْ ِ َ‬ ‫َوذ ِ ْ ٰ ي﴾ ﺗﺬﻛﺮة)‪ِ ْ ُ ْ ِ ﴿ (٦‬‬
‫ﻟﻠﻤﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۲‬ﺑﻪ‪ ،‬ﻗﻞ ﳍﻢ ﴿ ِ ِ ُ ْ‬
‫)‪(٧‬‬
‫‪٣‬‬
‫دوﻧ ِ ۤ ٖ ﴾ أي اﷲ)‪............................................................................ (٩‬‬ ‫ﺗﺘﺨﺬوا ﴿ ِ ْ‬
‫ﻣﻦ ُ ْ‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﷲُ ﺃﻋﻠﻢ‪ ‬ﲟﺮﺍﺩﻩ ﺑﺬﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪ ﺍﻟﺴ‪‬ﻠﹶﻒِ ﻭﺍﳋﹶﻠﹶﻒِ ﻭﻋﻠﻴﻪ ﺍﻷﺣﻨﺎﻑ‪ ،‬ﻭﷲ ﺩ‪‬ﺭ‪ ‬ﺍﳌﻔﺴ‪‬ﺮِ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔﹸ‬ ‫)‪(١‬‬
‫ﺣﻴﺚ ﺍﺧﺘﺎﺭ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻣﻦ ﺍﻟﺸﻮﺍﻓﻊ ﻭﻫﻢ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺘﺄﻭﻳﻞ ﺍﳌﺘﺸﺎﺑِﻪ ﻣِﻦ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﺬﺍ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﻛِﺘٰﺐ‪ ﴾‬ﺧ ‪‬ﱪ ﶈﺬﻭﻑ‪ ،‬ﻭﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﲟﻌﲎ ﺍﻟﻘﹶﺪﺭِ ﺍﻟﺬﻱ ﻧ‪‬ﺰ‪‬ﻝﹶ ﻣﻨﻪ‪.‬‬ ‫)‪(٢‬‬
‫)ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﻼﹶ ﻳ‪‬ﻜﹸﻦ‪ ‬ﻓِﻲ‪ ‬ﺻ‪‬ﺪ‪ِ ‬ﺭﻙ‪ ﴾...‬ﺇﱁ [ ﺗﻮﺟﻴﻪ ﺍﻟﻨﻬﻲ ﺇﱃ ﺍﳊﺮﺝ ﻣ‪‬ﻊ‪ ‬ﺃﻥ ﺍﳌﺮﺍﺩ ‪‬ﻴ‪‬ﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻨﻪ‪ ،‬ﺇﻣ‪‬ﺎ ﻟِﻤﺎ ﻣﺮ‪ ‬ﻣِﻦ‬ ‫)‪(٣‬‬
‫ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺗﱰﻳﻬﻪ ﻋﻦ ﻭﻗﻮﻉ ﻣﺜﻞ ﺍﳊﺮﺝ ﻣﻨﻪ ﻓﺈﻥﹼ ﺍﻟﻨﻬﻲ ﻟﹶﻮ ﻭ‪ ‬ﺟﻪ‪ ‬ﻟﻪ ﻷَﻭ‪‬ﻫ‪‬ﻢ‪ ‬ﺇﻣﻜﺎﻥﹶ ﺻﺪﻭﺭِ ﺍﳌﹶﻨ‪‬ﻬِﻲ‪ ‬ﻋﻨﻪ ﻣﻨﻪ‪ ،‬ﻭﺇﻣﺎ ﻟﻠﻤﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻨﻬﻲ‬
‫ﻓﺈﻥﹼ ﻭﻗﻮﻉ ﺍﳊﺮﺝ ﰲ ﺻﺪﺭﻩ ﺳﺒﺐ ﻻﺗ‪‬ﺼﺎﻓﻪ ﺑﻪ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺴﺒﺐ ‪‬ﻲ‪ ‬ﻋﻦ ﺍﳌﺴﺒ‪‬ﺐ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﱪﻫﺎﱐﹼ ﻭﻧﻔﻲ‪ ‬ﻟﻪ ﻣِﻦ ﺃﺻﻠﻪ ﺑﺎﳌﺮ‪‬ﺓ‬
‫ﻓﺎﳌﺮﺍﺩ ‪‬ﻴ‪‬ﻪ ﻋﻤ‪‬ﺎ ﻳ‪‬ﻮﺭِﺙﹸ ﺍﳊﺮﺝ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻥﹾ ﺗ‪‬ﺒ‪ ‬ﱢﻠﻐ‪‬ﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ ﺃﻱ ½ﻣِﻦ ﺗﺒﻠﻴﻐِﻪ¼‪ ،‬ﻭﻳﺼﺢ ﺃﻥﹼ ﺍﻟﻀﻤﲑ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﳌﱰﻝ ﺃﻭ‬ ‫)‪(٤‬‬
‫ﺍﻹﻧﺰﺍﻝ ﺃﻭ ﺍﻹﻧﺬﺍﺭ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺘﻌﻠﹼﻖ ﺑـ½ﺃﹸﻧ‪‬ﺰِﻝﹶ¼[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ‪ ،‬ﺗﻔﺼﻴﻠﻪ‪ :‬ﺃ‪‬ﻢ ﺫﻛﺮﻭﺍ ﰲ ﻣﺘﻌﻠﱠﻖِ ﻫﺬﻩ ﺍﻟﻼﻡِ ﺛﻼﺛﺔﹶ ﺃﹶﻭﺟ‪‬ﻪٍ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺃ‪‬ﺎ‬ ‫)‪(٥‬‬
‫ﻣﺘﻌﻠﻘﺔ ﺑـ﴿ﺃﹸﻧ‪‬ﺰِﻝﹶ﴾ ﺃﻱ ﺃﹸﻧ‪‬ﺰِﻝﹶ ﺇﻟﻴﻚ ﻟﻺﻧﺬﺍﺭ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺗﻜﻮﻥ ﲨﻠﺔﹸ ﺍﻟﻨﻬﻲ ﻣﻌﺘﺮﺿﺔﹰ ﺑﲔ ﺍﻟﻌﻠﹼﺔ ﻭﻣﻌﻠﻮﳍﺎ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥﹼ ﺍﻟﻼﻡ ﻣﺘﻌﻠﱢﻘﺔ‬
‫ﲟﺎ ﺗ‪‬ﻌﻠﱠﻖ‪ ‬ﺑﻪ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﺍﻟﻜﹶﻮﻥِ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﺃ‪‬ﺎ ﻣﺘﻌﻠﱢﻘﺔ ﺑﻨﻔﺲ ﺍﻟﻜﹶﻮﻥِ‪) .‬ﺍﻟﻠﺒﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺬﻛﺮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ ِﺫﻛﹾﺮٰﻯ﴾ ﲟﻌﲎ ﺍﻟﺘﺬﻛﲑ ﻻ ﲟﻌﲎ ﺍﻟﺘﺬﻛﱡﺮ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﹶﻼﹶ ﺗﻘﻌﺪ ﺑﻌﺪ ﺍﻟﺬﻛﺮٰﻯ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹸﻞ ﻟﹶﻬﻢ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ﻗﹸﻞ¼ ﻷﻧﻪ ﻻ ﻣﻌﲎ ﻟﻼﻟﺘﻔﺎﺕ ﻫﺎﻫﻨﺎ ﻣﻦ ﺍﻟﻐ‪‬ﻴﺒﺔ ﺇﱃ ﺍﳋﻄﺎﺏ ﺇﻻﹼ ﺑﺘﻘﺪﻳﺮﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻘﺮﺁﻥَ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ﴿ﻣ‪‬ﺎ ﺃﹸﻧﺰِﻝﹶ﴾ ﺍﻟﻘﺮﺁﻥﹸ ﺑﺘﻤﺎﻣِﻪ ﻻ ﺍﻟﻘﺪﺭ‪ ‬ﺍﳌﹸﱰﻝﹸ ﺣﲔ ﻧﺰﻭﻝِ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻘﻂ ﻛﻤﺎ ﻳﺪﻝﹼ ﻋﻠﻴﻪ‬ ‫)‪(٨‬‬
‫ﺐ ﻟﻠﻤﱰﻝ ﻋﻠﻰ ﻣﺎ ﻟﹶﻢ ﻳﱰﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﺻﻴﻐﺔﹸ ﺍﳌﺎﺿﻲ‪ ،‬ﻓﻔﻲ ﺍﻟﺘﻌﺒﲑ ﺑِﻬﺎ ﺗﻐﻠﻴ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﷲِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﻟﻀﻤﲑ ﺍ‪‬ﺮﻭﺭ ﰲ ﴿ﻣِﻦ‪ ‬ﺩ‪‬ﻭ‪‬ﻧِﻪ﴾ ﻋﺎﺋﺪ ﺇﱃ ﴿ﺭ‪‬ﺑ‪ ‬ﹸﻜﻢ‪ ﴾‬ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ‪،‬‬ ‫)‪(٩‬‬
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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ون﴿‪ ﴾﴾۳‬ﺑﺎﻟﺘﺎء واﻟﻴﺎء)‪ (٢‬ﺗﺘﻌﻈﻮن‪ ،‬وﻓﻴﻪ إدﻏﺎم اﻟﺘﺎء‬ ‫اوﻟﻴﺎء﴾ ﺗﻄﻴﻌﻮ‪‬ﻢ ﰲ ﻣﻌﺼﻴﺘﻪ ﺗﻌﺎﱃ ﴿ َ ِ ْ ً‬
‫ﻗﻠﻴﻼ ﻣﺎ َﺗﺬ ُ ْ َ‬ ‫أي ﻏﲑه ﴿ َ ْ ِ َ ٓ َ‬
‫>‬ ‫)‪(١‬‬

‫ﻣﻦ َ ْ َﻳﺔٍ﴾ أرﻳﺪ)‪ (٤‬أﻫﻠﻬﺎ‬

‫وﻛﻢ﴾ ﺧﱪﻳﺔ ﻣﻔﻌﻮل ﴿ ْ‬ ‫ﰲ اﻷﺻﻞ ﰲ اﻟﺬال‪ ،‬وﰲ ﻗﺮاءة ﺑﺴﻜﻮ‪‬ﺎ و½ﻣﺎ¼ زاﺋﺪة ﻟﺘﺄﻛﻴﺪ اﻟﻘﻠﺔ ﴿ َ َ ْ‬
‫)‪(٣‬‬ ‫?‬

‫ِﻠﻮن ﴿‪ ﴾﴾۴‬ﻧﺎﺋﻤﻮن)‪ (٧‬ﺑﺎﻟﻈﻬﲑة‪،‬‬ ‫ﺑﻴﺎﺗﺎ﴾ ﻟﻴﻼ ﴿ َ ْاو ُ ْﻢ َ ٓﻗﺎ‪َ ْ ُ Ò‬‬ ‫ﻓﺠﺎء َﺎ َ ْ ُ َ‬

‫ﺑﺎﺳﻨﺎ﴾ ﻋﺬاﺑﻨﺎ ﴿ َ َ ً‬ ‫﴿اَ ْﻠ َْﻜﻨٰ َﺎ﴾ أردﻧﺎ إﻫﻼﻛﻬﺎ ﴿ َ َ ٓ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﻭﻗﻴﻞ ﺍﻟﻀﻤﲑ ﻋﺎﺋﺪ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﻣ‪‬ﺂ ﺃﹸﻧ‪‬ﺰِﻝﹶ﴾ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﰲ ﴿ﺃﹶﻭ‪‬ﻟِﻴ‪‬ﺂﺀ﴾ ﺃﻱ ½ﻻ ﺗﺘ‪‬ﺒﻌﻮﺍ ﻣِﻦ ﺩ‪‬ﻭﻥِ ﻣ‪‬ﺎ ﺃﹸﻧﺰِﻝﹶ ﺃﹶﺑﺎﻃِﻴﻞﹶ ﺃﻭﻟﻴﺎﺀ¼‬
‫ﻭﻛﺄﻧﻪ ﻗﻴﻞ‪½ :‬ﻭﻻ ﺗﺘﺒﻌﻮﺍ ﻣِﻦ ﺩ‪‬ﻭﻥِ ﺩﻳﻦِ ﺭﺑ‪‬ﻜﻢ ﺩِﻳﻦ‪ ‬ﺃﻭﻟﻴﺎﺀ¼‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻏﲑِﻩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ½ﺩ‪‬ﻭﻥﹶ¼ ﲟﻌﲎ ½ﻏﲑ¼ ﻷﻥﹼ ﻣﻌﲎ ﺩ‪‬ﻭﻥ ½ﺃﹶﺩﱏ¼ ﺃﻱ ﺃﹶﻗﺮﺏ‪ ‬ﻣﻜﺎﻥٍ ﻣﻦ ﺍﻟﺸﻲﺀِ ﻭ ﺫﹶﺍ ﻻﻳ‪‬ﻤﻜﻦ ﻫﺎﻫﻨﺎ‬ ‫)‪(١‬‬
‫ﻻﺳﺘﺤﺎﻟﺔ ﺍﳌﻜﺎﻥِ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﺳﺘ‪‬ﻌﲑ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ½ﻏﲑﻩ¼‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺁﻳﺔ‪ ،٢٣ :‬ﺑﺰﻳﺎﺩﺓ(‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺎﺀِ ﻭﺍﻟﻴﺎﺀِ[ ﻇﺎﻫﺮ‪ ‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓِ ﺍﻹﺷﺎﺭﺓﹸ ﺇﱃ ﻗﺮﺍﺀَﺗﲔ ﺑﺎﻟﺘﺎﺀ ﻭ‪‬ﺣﺪ‪‬ﻫﺎ ﻭﺑﺎﻟﻴﺎﺀ ﻭ‪‬ﺣﺪ‪‬ﻫﺎ ﻓﺎﻷُﻭﱃ ﻣﺴﻠﱠﻤﺔ ﻟﻜﻨ‪‬ﻬﺎ ﻣ‪‬ﻊ‪ ‬ﻓﺘﺢِ ﺍﻟﺬﺍﻝ‬ ‫)‪(٢‬‬
‫ﺍﳌﺸﺪ‪‬ﺩﺓ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻻ ﻭﺟﻮﺩ‪ ‬ﳍﺎ ﰲ ﺍﻟﺴﺒﻊ ﻓﺤﻴﻨﺌﺬ ﺍﻷَﻭﱃ ﲪﻞﹸ ﻋﺒﺎﺭﺗِﻪ ﻋﻠﻰ ﺃ‪‬ﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﺮﺍﺀﺓ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﻟﻴﺎﺀُ ﺍﻟﺘﺤﺘﻴﺔﹸ ﹸﺛﻢ‪ ‬ﺍﻟﺘﺎﺀُ‬
‫ﺍﻟﻔﻮﻗﻴﺔﹸ‪ ،‬ﻭﺻﻮﺭﺗ‪‬ﻬﺎ ﻫﻜﺬﺍ ½ﻳ‪‬ﺘ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭ‪‬ﻥﹶ¼‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﻓﻴﻪ ﺇﺩﻏﺎﻡ ﺍﻟﺘﺎﺀ ﰲ ﺍﻷﺻﻞ‪ ...‬ﺇﱁ¼ ﺇﺷﺎﺭﺓ ﻟﻘﺮﺍﺀﺓ ﺃﺧﺮﻯ ﻭﻫﻲ ½ﺗﺬﻛﺮﻭﻥ¼ ﺑﺎﻟﺘﺎﺀ‬
‫ﻭﺗﺸﺪﻳﺪ ﺍﻟﺬﺍﻝ ﻭﺇﻥ ﱂ ﻳﺬﻛﺮﻫﺎ ﻗﺒﻞﹶ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﰲ ﻗﺮﺍﺀﺓ ﺑﺴﻜﻮ‪‬ﺎ¼ ﺗﻘﺪﻡ ﻟﻪ ﻣﺜﻠﻪ ﻭﺗﻘﺪﻡ ﺃﻧﻪ ﺳﻬﻮ ﻭﺃﻥ ﺣﻘﻪ ﺃﻥ ﻳﻘﻮﻝ ﻭﰲ ﻗﺮﺍﺀﺓ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺑﺘﺨﻔﻴﻔﻬﺎ ﻣﻔﺘﻮﺣﺔﹰ ﻭﻫﻲ ﻫﻜﺬﺍ ½ﺗ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭﻥﹶ ﺑﺘﺨﻔﻴﻒ ﺍﻟﺬﺍﻝِ ﺍﳌﻔﺘﻮﺣﺔِ¼‪ ،‬ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﻘﺮﺍﺀﺍﺕِ ﺍﻟﺴﺒﻌﻴﺔﹶ ﻫﻨﺎ ﺛﻼﺙﹲ؛ ½ﻳ‪‬ﺘ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭﻥﹶ¼‬
‫ﺑﺎﻟﻴﺎﺀ ﰒ ﺍﻟﺘﺎﺀِ‪½ ،‬ﺗﺬﱠﻛﱠﺮ‪‬ﻭﻥ¼ ﺑﺎﻟﺘﺎﺀ ﻣ‪‬ﻊ‪ ‬ﺗﺸﺪﻳﺪ ﺍﻟﺬﺍﻝ‪½ ،‬ﺗﺬﻛﺮﻭﻥ¼ ﺑﺎﻟﺘﺎﺀ ﻣ‪‬ﻊ‪ ‬ﲣﻔﻴﻒ ﺍﻟﺬﺍﻝ ﺍﳌﻔﺘﻮﺣﺔ‪ ،‬ﻓﻘﻮﻟﻪ ½ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﻴﺎﺀ¼ ﺇﺷﺎﺭﺓ ﺇﱃ‬
‫ﺍﻷُﻭﱃ ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﺒﺎﺭﺗ‪‬ﻪ ﻣ‪‬ﻮﻫِﻤﺔ ﻏﲑ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﻓﻴﻪ ﺇﺩﻏﺎﻡ‪ ...‬ﺇﱁ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺇﻥ ﱂ ﻳ‪‬ﺼﺮ‪‬ﺡ ﺑِﻬﺎ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﰲ ﻗﺮﺍﺀﺓ‬
‫ﺑﺴﻜﻮ‪‬ﺎ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺜﺎﻟﺜﺔ ﻣ‪‬ﻊ‪ ‬ﻣﺎ ﰲ ﻋﺒﺎﺭﺗِﻪ ﻣِﻦ ﺍﳋﹶﻠﹶﻞ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺧﱪﻳﺔ[ ﺃﻱ ﲟﻌﲎ ﻛﺜﲑﺍﹰ‪ ،‬ﻭﱂ ﺗ‪‬ﺮِﺩ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﻻﹼ ﻫﻜﺬﺍ‪ ،‬ﻭﳚﺐ ﳍﺎ ﺍﻟﺼﺪﺍﺭﺓﹸ ﻟﻜﻮ‪‬ﺎ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ‪ ،‬ﻭﻗﻮﻟﻪ‬ ‫)‪(٣‬‬
‫½ﻣﻔﻌﻮﻝﹲ¼ ﺃﻱ ﻟِﻔﻌﻞٍ ﻣﻘﺪ‪‬ﺭٍ ﻳﻔﺴ‪‬ﺮﻩ ﺍﳌﺬﻛﻮﺭ‪ ‬ﻋﻠﻰ ﺣﺪ‪½ ‬ﺯﻳﺪﺍﹰ ﺿﺮﺑﺘ‪‬ﻪ¼ ﻟﻜﻦ ﻳ‪‬ﺠﺐ ﺗﻘﺪﻳﺮ‪ ‬ﺍﻟﻔﻌﻞِ ﺑﻌﺪ‪‬ﻫﺎ ﻟِﺘ‪‬ﻘﹶﻊ‪ ‬ﰲ ﺍﻟﺼﺪﺭِ ﺃﻱ ﻭﻛﺜﲑﺍﹰ ﻣِﻦ‬
‫ﺍﻟﻘﹸﺮﻯ ﺃﻱ ﻣِﻦ ﺟﻨﺴﻬﺎ ﺃﻫﻠﻜﻨﺎ ﺃﻫﻠﻜﻨﺎﻫﺎ )ﺃﻱ ﺑﺈﺿﻤﺎﺭِ ﻓﻌﻞٍ ﻳ‪‬ﻔﺴ‪‬ﺮﻩ ﴿ﺃﹶﻫ‪‬ﻠﹶﻜﹾﻨٰﻬ‪‬ﺎ﴾(‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹸﺭِﻳﺪ‪ [‬ﺃﻱ ﺑﻠﻔﻆ ½ﺍﻟﻘﺮﻳﺔ¼ ﺃﻱ ﻓﻬﻲ ﻣﺴﺘﻌﻤ‪‬ﻠﺔ ﰲ ﺃﻫﻠِﻬﺎ ﻓﺎ‪‬ﺎﺯ ﻣﺮﺳﻞ ﻻ ﺑﺎﳊﺬﻑِ ﻭﻟﻮ ﻛﺎﻥ ﻣﺮﺍﺩ‪‬ﻩ ﺍﻟﺜﺎﻧِﻲ‪ ‬ﻻﺳﺘﻐﲎ ﻋﻦ ﻫﺬﻩ‬ ‫)‪(٤‬‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﻭﻗﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ‪ ‬ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﻓﻴﻘﻮﻝ ½ﻭﻛﹶﻢ ﻣِﻦ ﺃﹶﻫﻞِ ﻗﺮﻳﺔٍ‪ ...‬ﺇﱁ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺭ‪‬ﺩ‪‬ﻧ‪‬ﺎ ﺇﻫﻼﻛﹶﻬﺎ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑِ ﺍﻹﺭﺍﺩﺓِ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻛﻴﻒ ﻗﺎﻝ ﴿ﺃﹶﻫ‪‬ﻠﹶﻜﹾﻨٰﻬ‪‬ﺎ ﻓﹶﺠ‪‬ﺂﺀَﻫ‪‬ﺎ ﺑ‪‬ﺄﹾﺳ‪‬ﻨ‪‬ﺎ﴾ ﻭﺍﻹﻫﻼﻙ‪ ‬ﺇﳕﺎ‬ ‫)‪(٥‬‬
‫ﻫﻮ ﺑ‪‬ﻌﺪِ ﻣ‪‬ﺠِﻲ‪‬ﺀِ ﺍﻟﺒ‪‬ﺄﺱِ؟‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﹶﻴ‪‬ﻼﹰ[ ﻓﺴ‪‬ﺮ ﺍﻟﺒ‪‬ﻴﺎﺕ‪ ‬ﺑﺎﻟﻠﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻪ ﻭﻗﺘ‪‬ﻪ ﻓﻴﻜﻮﻥ ﻇﺮﻓﺎﹰ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑ‪‬ﺎﺋِﺘِﻴ‪‬ﻦ‪ ،‬ﻓﻬﻮ ﻣﺼﺪ ‪‬ﺭ ﻭ‪‬ﻗﹶﻊ‪ ‬ﺣﺎﻻﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻧﺎﺋﻤﻮﻥ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ ﴿ﻗﺂﺋِﻠﹸﻮﻥ﴾ ﻣِﻦ ﺍﻟﻘﹶﻴﻠﹸﻮﻟﹶﺔِ ﻻ ﻣِﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﻛﻮﻧ‪‬ﻬﻢ ﴿ﻗﹶﺂﺋِﻠﹸﻮﻥ﴾ ﻻ ﻳ‪‬ﻘﺎﺑِﻞﹸ‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﹶﻪ ﴿ﺑ‪‬ﻴ‪‬ﺎﺗ‪‬ﺎ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪187‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫دﻋﻮٰ ُ ْﻢ﴾ ﻗﻮﳍﻢ‬ ‫واﻟﻘﻴﻠﻮﻟﺔ اﺳﱰاﺣﺔ ﻧﺼﻒ اﻟﻨﻬﺎر وإن ﻟﻢ ﻳﻜﻦ ﻣﻌﻬﺎ ﻧﻮم‪ ،‬أي ﻣﺮة ﺟﺎءﻫﺎ ﻟﻴﻼ وﻣﺮة ‪‬ﺎرا ﴿ َ َﻓﻤﺎ َ َ‬
‫ﺎن َ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻳﻦ ا ْ ِ َ‬
‫ُرﺳﻞ ِ َاﻟﻴْ ِ ْﻢ﴾ أي اﻷﻣﻢ ﻋﻦ إﺟﺎﺑﺘﻬﻢ اﻟﺮﺳﻞ وﻋﻤﻠﻬﻢ‬ ‫اﻟﺬ ْ َ‬ ‫ﻗﺎﻟﻮا ِاﻧﺎ ُﻛﻨﺎ ٰ ِ‬
‫ﻇﻠﻤ ِ ْ َ ﴿‪َ ﴿ ﴾﴾۵‬ﻓﻠ َ ْ‬
‫َﻨﺴﺌَﻠَﻦ)‪ِ (٣‬‬ ‫ان َ ُ‬ ‫ﺟﺎء ُ ْﻢ َ ْ ُ َ ۤ‬
‫ﺑﺎﺳﻨﺎ ِ ۤ‬
‫اﻻ َ ْ‬ ‫﴿ا ِذْ َ ٓ َ‬
‫وﻣﺎ ُﻛﻨﺎ‬
‫َﻨﻘﺼﻦ َﻋﻠَﻴْ ِ ْﻢ ِﻌ ْ ٍِﻠﻢ﴾ ﻟﻨﺨﱪ‪‬ﻢ ﻋﻦ ﻋﻠﻢ ﲟﺎ ﻓﻌﻠﻮه ﴿ َ‬
‫اﻟﻤﺮﺳﻠ ِ ْ َ ﴿‪ ﴾﴾۶‬ﻋﻦ اﻹﺑﻼغ ﴿ َﻓﻠ َ ُ‬
‫وﻟﻨﺴـﺌَﻠَﻦ ْ ُ ْ َ‬
‫ﻓﻴﻤﺎ َﺑﻠ ََﻐﻬﻢ ﴿ َ َ َ ْ‬
‫واﻟﻮزن﴾ ﻟﻸﻋﻤﺎل أو ﻟﺼﺤﺎﺋﻔﻬﺎ)‪ ،(٥‬ﲟﻴﺰان ﻟﻪ ﻟﺴﺎن‬ ‫َ ٓﻏﺎ‪ِ Ò‬ﺒ ِ ْ َ ﴿‪ ﴾﴾۷‬ﻋﻦ إﺑﻼغ اﻟﺮﺳﻞ واﻷﻣﻢ اﳋﺎﻟﻴﺔ ﻓﻴﻤﺎ ﻋﻤﻠﻮا‪ُ ْ َ ْ َ ﴿.‬‬
‫)‪(٤‬‬

‫ﻳﻮﻣ ِ ِﺬۣ﴾ أي ﻳﻮم اﻟﺴﺆال اﳌﺬﻛﻮر وﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﴿ ْ َ‬

‫اﻟﺤﻖ﴾)‪ (٨‬اﻟﻌﺪل‬ ‫وﻛﻔﺘﺎن ﻛﻤﺎ ورد ﰲ ﺣﺪﻳﺚ‪ ،‬ﻛﺎﺋﻦ ﴿ َ ْ َ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ْﻠﺤﻮن ﴿‪ ﴾﴾۸‬اﻟﻔﺎﺋﺰون)‪............... (١١‬‬ ‫ﻣﻮازﻳﻨ ُ ٗ ﴾)‪ (١٠‬ﺑﺎﳊﺴﻨﺎت ﴿ َ ُ‬

‫ﻓﺎوﻟٓ ٰ ِ َ ُ ُﻢ ْاﻟﻤُﻔ ِ ُ ْ َ‬ ‫ﻓﻤﻦ َ ُﻘﻠ َْﺖ َ َ ِ ْ‬
‫ﺻﻔﺔ ½اﻟﻮزن¼ ﴿ َ َ ْ‬
‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟﻘﹶﻴﻠﹸﻮﻟﺔﹸ ﺍﺳﺘِﺮﺍﺣﺔﹸ‪ ...‬ﺇﱁ[ ﻫﺬﺍ ﻗﻮﻝﹲ ﺛﺎﻥٍ ﰲ ﺗﻔﺴﲑِﻫﺎ‪ ،‬ﻭﺍﻷﻭ‪‬ﻝ ﻫﻮ ﻣﺎ ﺫﹶﻛﹶﺮﻩ ﺃﻭ‪‬ﻻﹰ ﺑﻘﻮﻟﻪ ½ﻧﺎﺋﻤﻮﻥ‪ ...‬ﺇﱁ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣ ‪‬ﺮﺓﹰ ﺟ‪‬ﺎﺀَﻫ‪‬ﺎ‪...‬ﺇﱁ[ ﺃﻱ ﻓـ﴿ﺃﹶﻭ‪ ﴾‬ﻟﻠﺘﻨﻮﻳﻊ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺟ‪‬ﺎﺀَﻫ‪‬ﺎ¼ ﺃﻱ ﺟﺎﺀَ ﺑﻌﻀ‪‬ﻬﺎ ﻟﹶﻴﻼﹰ ﻛﻘﻮﻡِ ﻟﹸﻮﻁ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﻣﺮ‪‬ﺓﹰ ﻧ‪‬ﻬﺎﺭﺍﹰ¼ ﻛﻘﻮﻡِ‬ ‫)‪(٢‬‬
‫ﺷ‪‬ﻌﻴﺐ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﻠﹶﻨ‪‬ﺴ‪‬ﺌﹶﻠﹶﻦ‪ [﴾‬ﺃﻱ ﺳ‪‬ﺆﺍﻝﹶ ﺗﻮﺑﻴﺦٍ‪ ،‬ﻭﺍﳌﹶﻨﻔِﻲ‪ ‬ﰲ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﻻﹶ ﻳ‪‬ﺴ‪‬ﺌﹶﻞﹸ ﻋ‪‬ﻦ‪ ‬ﺫﹸﻧ‪‬ﻮ‪‬ﺑِ ِﻬﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﺠﺮِﻣ‪‬ﻮ‪‬ﻥﹶ﴾ ]ﺍﻟﻘﺼﺺ‪ [٧٨ :‬ﺇﳕﺎ ﻫﻮ ﺳ‪‬ﺆﺍﻝﹸ‬ ‫)‪(٣‬‬
‫ﺍﻻﺳﺘِﻌﻼﻡِ ﺃﻭ ﺍﻷﻭ‪‬ﻝﹸ ﰲ ﻣ‪‬ﻮﻗِﻒِ ﺍﳊِﺴﺎﺏِ ﻭﺍﻟﺜﺎﱐ ﰲ ﻣﻮﻗِﻒِ ﺍﻟﻌِﻘﺎﺏِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺍﻷُﻣ‪‬ﻢِ ﺍﳋﹶﺎﻟِﻴ‪‬ﺔِ[ ﺃﻱ ﻭﻋﻦ ﺍﻷﻣﻢ ﺍﳋﺎﻟﻴﺔ ﺃﻱ ﺍﻟﱵ ﺧ‪‬ﻠﹶﺖ‪ ‬ﻭﻣ‪‬ﻀ‪‬ﺖ‪ ‬ﺑﺎﻟﻨﺴﺒﺔ ﻟِﻴﻮﻡِ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴ‪‬ﺸﻤ‪‬ﻞﹸ ﲨﻴﻊ‪ ‬ﺍﻷﻣﻢِ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻓﻴﻤﺎ‬ ‫)‪(٤‬‬
‫ﻋ‪‬ﻤِﻠﹸﻮﺍ¼ ½ﰲ¼ ﲟﻌﲎ ½ﻋﻦ¼ ﻭﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭ‪ ‬ﺑ‪‬ﺪ‪‬ﻝﹸ ﺍﺷﺘِﻤﺎﻝٍ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻸﻋﻤﺎﻝ ﺃﻭ ﻟِﺼ‪‬ﺤﺎﺋِﻔﻬﺎ[ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﻟِﻘﹶﻮﻟﹶﲔ؛ ﻓﻌ‪‬ﻠﹶﻰ ﺍﻷﻭ‪‬ﻝِ ﺗ‪‬ﺼ‪‬ﻮ‪‬ﺭ‪ ‬ﺍﻷَﻋﻤﺎﻝﹸ ﺍﻟﺼﺎﳊﺔﹸ ﺑﺼﻮﺭﺓٍ ﻧﻴ‪‬ﺮﺓٍ ﺣ‪‬ﺴ‪‬ﻨﺔٍ ﻭﺗ‪‬ﻮ ‪‬‬
‫ﺿﻊ‪ ‬ﰲ ﻛﹶﻔﱠﺔِ‬ ‫)‪(٥‬‬
‫ﺍﳊﹶﺴ‪‬ﻨﺎﺕِ‪ ،‬ﻭﺗ‪‬ﺼﻮ‪‬ﺭ‪ ‬ﺍﻷﻋﻤﺎﻝﹸ ﺍﻟﺴﻴ‪‬ﺌﺔﹸ ﺑﺼﻮﺭﺓٍ ﻣ‪‬ﻈﻠﻤﺔٍ ﻗﺒﻴﺤﺔٍ ﻭﺗ‪‬ﻮﺿ‪‬ﻊ ﰲ ﻛﹶﻔﹼﺔ ﺍﻟﺴﻴ‪‬ﺌﺎﺕ‪ ،‬ﻭﺑ‪‬ﻘِﻲ‪ ‬ﻗﹶﻮﻝﹲ ﺛﺎﻟﺚﹲ ﻭﻫﻮ ﺃﻥﹼ ﺍﻟﻮﺯﻥ ﻟﻠﺬﻭﺍﺕ ﻟِﻤﺎ‬
‫ﺿﺔٍ((‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﺇﻧ‪‬ﻪ ﻟﹶﻴ‪‬ﺄﹾﺗِﻲ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﺍﻟﻌﻈﻴﻢ‪ ‬ﺍﻟﺴ‪‬ﻤِﲔ‪ ‬ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔِ ﻻﹶ ﻳ‪‬ﺰِﻥﹸ ﻋﻨﺪ‪ ‬ﺍﷲِ ﺟ‪‬ﻨﺎﺡ‪ ‬ﺑ‪‬ﻌ‪‬ﻮ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻛِ ﱠﻔﺘ‪‬ﺎﻥِ[ ﺑﻜﺴﺮِ ﺍﻟﻜﺎﻑِ ﻭﻓﺘﺤِﻬﺎ ﰲ ﺍﳌﺜﻨ‪‬ﻰ ﻭﺍﳌﻔﺮﺩ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﳉﻤﻊ‪ ‬ﻓﻬﻮ ½ﻛِﻔﹶ ‪‬‬
‫ﻒ¼ ﺑﻜﺴﺮ ﺍﻟﻜﺎﻑِ ﻻ ﻏﲑ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﹶﺎﺋِﻦ‪ [‬ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺍﻟﻮ‪‬ﺯ‪‬ﻥ﴾ ﻣﺒﺘﺪﺃ ﻭ﴿ﻳ‪‬ﻮ‪‬ﻣ‪ِ‬ﺌﺬٍ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪‬ﻩ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺘﻌﻠﱠﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺍﻟﹾﻮ‪‬ﺯ‪‬ﻥﹸ ﻳ‪‬ﻮ‪‬ﻣ‪‬ﺌِﺬ ﺍﻟﹾﺤ‪‬ﻖ‪ [﴾‬ﺍﻵﻳﺔ‪ ،‬ﻓﻴﻪ ﺫِﻛﺮ‪ ‬ﺍﳌﻴﺰﺍﻥِ ﻭﻳ‪ِ ‬‬
‫ﺠﺐ‪ ‬ﺍﻹﳝﺎﻥﹸ ﺑﻪ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺻِﻔﹶﺔﹸ ﴿ﺍﻟﹾﻮ‪‬ﺯ‪‬ﻥِ﴾[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ ﻣ‪‬ﻦ ﺟ‪‬ﻌﻠﹶﻪ ﺧ‪‬ﺒﺮ‪ ‬ﺍﳌﺒﺘﺪﺃ ﻷﻧﻪ ﻟﻴﺲ ﺍﳌﻌﲎ ﺃﻥ ﺍﻟﻮﺯﻥﹶ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻫﻮ ﺍﳊﻖ‪ ‬ﻻ ﻏﲑ‪‬ﻩ ﺃﻭ ﻻ‬ ‫)‪(٩‬‬
‫ﺴﻂﹶ ﻟِﻴ‪‬ﻮ‪‬ﻡِ‬
‫ﻀﻊ‪ ‬ﺍﳌﹶﻮ‪‬ﺍﺯِﻳ‪‬ﻦ‪ ‬ﺍﻟﻘِ ‪‬‬
‫ﺍﻟﺒﺎﻃﻞﹸ ﺑﻞ ﺍﳌﻌﲎ ﺃﻥﹼ ﺍﻟﻮﺯﻥ ﺍﻟﻌﺪﻝ ﰲ ﺍﻷﻋﻤﺎﻝ ﻳﻜﻮﻥ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻻ ﰲ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻻﹶ ‪‬ﺗﺮٰﻯ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﻧ‪ ‬‬
‫ﺍﻟﻘِـﻴٰﻤ‪‬ﺔِ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪ [٤٧:‬ﻭﺍﻟﻔﺼﻞ ﺑﲔ ﺍﻟﺼﻔﺔ ﻭﺍﳌﻮﺻﻮﻑ ﺑﺎﳋﹶﺒ‪‬ﺮِ ﻛﺜﲑ‪ ‬ﻻ ﺳِﻴ‪‬ﻤ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳋﱪ‪ ‬ﻇﺮﻓﺎﹰ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﻤ‪‬ﻦ‪ ‬ﹶﺛﻘﹸﻠﹶﺖ‪ ‬ﻣ‪‬ﻮ‪‬ﺍﺯِﻳ‪‬ﻨ‪‬ﻪ﴾[ ﺃﻱ ﻓﹶﻀ‪‬ﻼﹰ ﻣِﻦ ﺍﷲِ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺑِﺎﳊﹶﺴ‪‬ﻨ‪‬ﺎ ِ‬
‫ﺕ¼ ﻳ‪‬ﻘﺘ‪‬ﻀِﻲ ﺃﻥﹼ ﴿ﺍﳌﹶﻮ‪‬ﺍﺯِﻳ‪‬ﻦ‪ ﴾‬ﲨﻊ‪½ ‬ﻣِﻴﺰﺍﻥ¼ ﻭﻫﻮ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻭﺍﺣﺪﺍﹰ ﻟِﻜﻞﹼ ﺍﳋﻠﻖِ ﻭﻛﻞﱢ ﺍﻷﻋﻤﺎﻝِ ﻓﺠﻤﻌ‪‬ﻪ ﻟﻠﺘﻌﻈﻴﻢ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺍﻟﻔﺎﺋﺰﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺍﳌﻌﲎ ﺍﻟﻌﺮﰲﹼ ﻷﻥﹼ ½ﺍﻟﻔﻼﺡ¼ ﰲ ﺍﻷﺻﻞ ﺍﻟﺸ‪‬ﻖ‪ ‬ﻭﺍﻟﻔﺘﺢ‪ ‬ﻛﺄﻥﱠ ﺍﻟﻔﺎﺋﺰ‪ ‬ﺍﻧﻔﹶﺘ‪‬ﺤﺖ‪ ‬ﻟﻪ‬
‫‪Å‬‬
‫‪188‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫)‪(٢‬‬
‫ﻔﺴ ُ ْﻢ﴾ ﺑﺘﺼﻴﲑﻫﺎ إﱃ اﻟﻨﺎر ﴿ ِ َﺑﻤﺎ َ ُ ْ‬
‫ﺎﻧﻮا ِﺑﺎﻳٰ ٰ َِﻨﺎ َ ْ ِ ُ ْ َ‬
‫ﻳﻈﻠﻤﻮن ﴿‪﴾ ﴾۹‬‬ ‫ﻳﻦ َﺧ ِ ُ وا اَ ْ ُ َ‬
‫اﻟﺬ ْ َ‬ ‫ﻣﻮازﻳﻨ ُ ٗ﴾ ﺑﺎﻟﺴﻴﺌﺎت ﴿ َ ُ‬
‫ﻓﺎوﻟٓ ٰ ِ َ ِ‬ ‫ﺧﻔﺖ َ َ ِ ْ‬
‫)‪(١‬‬
‫﴿َ َ ْ‬
‫وﻣﻦ َ ْ‬
‫ﻣﻌﺎﻳﺶ﴾ ﺑﺎﻟﻴﺎء)‪ (٤‬أﺳﺒﺎﺑﺎ ﺗﻌﻴﺸﻮن ﺑﻬﺎ‪ ،‬ﲨﻊ‬ ‫وﺟﻌﻠﻨﺎ ُ ْ‬
‫َﻜﻢ ِﻓﻴْ َﺎ َ َ ِ َ‬ ‫ﻣﻜﻨﻜﻢ﴾ ﻳﺎ ﺑﲏ آدم ﴿ ِ ْ َ ْ ِ‬
‫اﻻرض َ َ َ ْ َ‬ ‫وﻟﻘﺪ َ ُ ْ‬‫ﳚﺤﺪون ﴿ َ َ َ ْ‬
‫)‪(٣‬‬

‫ﻉ‬
‫َﻘﻨﻜﻢ﴾ أي أﺑﺎﻛﻢ آدم ﴿ ُﺛﻢ َ ْ ٰ ُ ْ‬
‫ﺻﻮرﻧﻜﻢ﴾ أي‬ ‫ﻟﻘﺪ َﺧﻠ ْ ٰ ُ ْ‬
‫ون ﴿‪ ﴾﴾۱۰‬ﻋ ذﻟﻚ ﴿ َو َ َ ْ‬ ‫ﻗﻠﻴﻼ ﻣﺎ﴾ ﻟﺘﺄﻛﻴﺪ اﻟﻘﻠﺔ ﴿ َ ْﺸ ُ ُ ْ َ‬ ‫ﻣﻌﻴﺸﺔ ﴿ َ ِ ْ ً‬
‫ﻉ‬
‫)‪(٥‬‬

‫=‬
‫ﻻدم﴾ ‪....................................................‬‬ ‫ﻟﻠﻤﻠٓ ٰ ِ َﻜﺔ ِ ْ ُ ُ ْ‬
‫اﺳﺠﺪوا ِ ٰ َ َ‬ ‫ﺻﻮرﻧﺎه وأﻧﺘﻢ ﰲ ﻇﻬﺮه ﴿ ُﺛﻢ ُ ْ َ‬
‫ﻗﻠﻨﺎ ِ ْ َ‬
‫)‪(٦‬‬

‫ﻃﺮﻕ‪ ‬ﺍﻟﻈﻔﺮِ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﺧ‪ ‬ﱠﻔﺖ‪ ﴾...‬ﺇﱁ[ ﺃﹶﻱ ﻋ‪‬ﺪﻻﹰ ﻣﻨﻪ‪ ،‬ﻭﰲ ﺗﺬﻛﺮﺓ ﺍﻟﻘﺮﻃﹸﺒِﻲ‪ ‬ﻣﺎ ﻧﺼ‪‬ﻪ‪ :‬ﻓﺼﻞ‪ :‬ﻗﺎﻝ ﻋﻠﻤﺎﺅ‪‬ﻧﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺮﲪﺔﹸ‪ :‬ﺍﻟﻨﺎﺱ ﰲ‬ ‫)‪(١‬‬
‫ﺍﻵﺧﺮﺓ ﺛﻼﺙﹸ ﻃﹶﺒ‪‬ﻘﺎﺕٍ؛ ½ﻣﺘﻘﻮﻥ¼ ﻻ ﻛﺒﺎﺋﺮ ﳍﻢ ﻭ½ﳐﻠﻄﻮﻥ¼ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻮﺍﻓﹸﻮﻥ ﺑﺎﻟﻔﹶﻮﺍﺣﺶ ﻭﺍﻟﻜﺒﺎﺋﺮِ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚﹸ ½ﺍﻟﻜﻔﺎﺭ‪ ¼‬ﻓﺄﻣﺎ‬
‫ﺿﻊ‪ ‬ﰲ ﺍﻟﻜِﻔﱠﺔِ ﺍﻟﻨ‪‬ﻴ‪‬ﺮﺓِ ﻭﺻﻐﺎﺋﺮ‪‬ﻫﻢ ﺇﻥ ﻛﺎﻧﺖ ﳍﻢ ﰲ ﺍﻟﻜِﻔﱠﺔِ ﺍﻷﺧﺮﻯ ﻓﻼ ﻳ‪‬ﺠﻌﻞ ﺍﷲُ ﻟﺘﻠﻚ ﺍﻟﺼﻐﺎﺋﺮ ﻭ‪‬ﺯﻧﺎﹰ‬ ‫ﺍﳌﺘﻘﻮﻥ ﻓﺈﻥﹼ ﺣ‪‬ﺴ‪‬ﻨ‪‬ﺎﺗِﻬﻢ ﺗ‪‬ﻮ ‪‬‬
‫ﻭﺗ‪‬ﺜﹾﻘﹸﻞﹸ ﺍﻟﻜِﻔﱠﺔﹸ ﺍﻟﻨ‪‬ـﻴ‪‬ﺮﺓﹸ ﺣﱴ ﻻ ﺗ‪‬ﺒ‪‬ﺮﺡ‪ ‬ﻭﺗ‪‬ﺮﺗﻔِﻊ‪ ‬ﺍﳌﹸﻈﻠِﻤﺔﹸ ﺍﺭﺗِﻔﺎﻉ‪ ‬ﺍﻟﻔﺎﺭﻍِ ﺍﳋﺎﱄ ﻭﺗ‪‬ﻜﹶﻔﱠﺮ‪ ‬ﺻ‪‬ﻐﺎﺋِﺮ‪‬ﻫﻢ ﺑﺎﺟﺘﻨﺎﺑِﻬﻢ ﺍﻟﻜﺒﺎﺋﺮ‪ ‬ﻭﻳ‪‬ﺆﻣ‪‬ﺮ ﺑِﻬﻢ ﺇﱃ‬
‫ﺿﻊ‪‬‬ ‫ﺿﻊ‪ ‬ﻛﹸﻔﺮ‪‬ﻩ ﰲ ﺍﻟﻜِﻔﱠﺔِ ﺍﳌﹸﻈﻠِﻤ‪‬ﺔِ ﻭﻻ ﺗ‪‬ﻮ ‪‬ﺟﺪ‪ ‬ﻟﻪ ﺣ‪‬ﺴﻨﺔﹲ ﺗ‪‬ﻮ ‪‬‬
‫ﳉﻨ‪‬ﺔ ﻭﻳ‪‬ﺜﺎﺏ‪ ‬ﻛﻞﱡ ﻭﺍﺣﺪٍ ﻣﻨﻬﻢ ﺑِﻘﹶﺪ‪‬ﺭِ ﺣ‪‬ﺴ‪‬ﻨ‪‬ﺎﺗِﻪ ﻭﻃﺎﻋﺘِﻪ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻜﺎﻓﺮ‪ ‬ﻓﺈﻧﻪ ﻳ‪‬ﻮ ‪‬‬‫ﺍ ﹶ‬
‫ﰲ ﺍﻟﻜِﻔﹼﺔ ﺍﻷﺧﺮٰﻯ ﻓﺘ‪‬ﺒﻘٰﻰ ﻓﺎﺭﻏﺔﹰ ﻟِﻔﹶﺮﺍﻏِﻬﺎ ﻭﺧ‪‬ﻠﻮ‪‬ﻫﺎ ﻋﻦ ﺍﳋﲑ ﻓﻴ‪‬ﺄﻣ‪‬ﺮ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﺑِﻬﻢ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﻳ‪‬ﻌﺬﹼﺏ ﻛﻞﹼ ﻭﺍﺣﺪٍ ﻣﻨﻬﻢ ﺑِﻘﹶﺪ‪‬ﺭِ ﺃﻭﺯﺍﺭِﻩ‬
‫ﻭﺁﺛﺎﻣِﻪ‪ ،‬ﻭﻫﺬﺍﻥ ﺍﻟﺼِﻨﻔﺎﻥِ ﳘﺎ ﺍﳌﺬﻛﻮﺭﺍﻥِ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﺁﻳﺎﺕِ ﺍﻟﻮ‪‬ﺯ‪‬ﻥِ ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻟﹶﻢ ﻳ‪‬ﺬﻛﹸﺮ ﺇﻻﹼ ﴿ﻣ‪‬ﻦ‪ ‬ﺛﹶﻘﹸﻠﹶﺖ‪ ‬ﻣ‪‬ﻮ‪‬ﺍﺯِﻳ‪‬ـﻨ‪‬ﻪ﴾ ﻭ﴿ﻣ‪‬ﻦ‪‬‬
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‫ﺧ‪ ‬ﱠﻔﺖ‪ ‬ﻣ‪‬ﻮ‪‬ﺍﺯِﻳ‪‬ـﻨ‪‬ﻪ﴾ ﻭﻗﹶ ﹶﻄﻊ‪ ‬ﻟِﻤ‪‬ﻦ ﺛﹶﻘﹸﻠﺖ ﻣﻮﺍﺯﻳﻨ‪‬ﻪ ﺑﺎﻟﻔﻼﺡِ ﻭﺍﻟﻌِﻴﺸﺔِ ﺍﻟﺮﺍﺿﻴﺔِ ﻭﻟِﻤ‪‬ﻦ ﺧ‪ ‬ﱠﻔﺖ‪ ‬ﻣ‪‬ﻮﺍﺯِﻳﻨ‪‬ﻪ ﺑﺎﳋﹸﻠﻮﺩِ ﰲ ﺍﻟﻨﺎﺭ ﺑﻌﺪ‪ ‬ﺃﹶﻥﹾ ﻭ‪‬ﺻ‪‬ﻔﹶﻪ‬
‫ﺿﻊ‪ ‬ﰲ ﺍﻟﻜِﻔﱠﺔ ﺍﻟﻨﻴ‪‬ﺮﺓِ ﻭﺳﻴ‪‬ﺂﺗ‪‬ﻬﻢ ﰲ ﺍﻟﻜﻔﹼﺔ ﺍﳌﹸﻈﻠِﻤﺔ‬ ‫ﺑِﺎﻟﻜﻔﺮِ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺬﻳﻦ ﺧ‪‬ﻠﹶﻄﹸﻮﺍ ﻓﺒ‪‬ـﻴ‪‬ﻨ‪‬ﻬﻢ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﺤ‪‬ﺴ‪‬ﻨ‪‬ﺎﺗ‪‬ﻬﻢ ﺗ‪‬ﻮ ‪‬‬
‫ﻓﻴﻜﻮﻥ ﻟِﻜﹶﺒﺎﺋِﺮﻫِﻢ ﺛِﻘﹾﻞﹲ ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳊﹶﺴ‪‬ﻨ‪‬ﺎﺕ‪ ‬ﺃﹶﺛﻘﻞﹶ ﻭﻟﻮ ﺑِﺼ‪‬ﺆ‪‬ﺍﺑ‪‬ﺔٍ ﺩ‪‬ﺧﻞﹶ ﺍﳉﻨ‪‬ﺔﹶ ﻭﺇﻥ ﻛﺎﻧﺖِ ﺍﻟﺴﻴ‪‬ﺂﺕ‪ ‬ﺃﹶﺛﻘﻞﹶ ﻭﻟﻮ ﺑِﺼ‪‬ﺆ‪‬ﺍﺑ‪‬ﺔٍ ﺩ‪‬ﺧ‪‬ﻞﹶ ﺍﻟﻨﺎﺭ‪ ‬ﺇﻻﹶ‬
‫ﺃﹶﻥ ﻳ‪‬ﻌﻔﹸﻮ‪ ‬ﺍﷲُ‪ ،‬ﻭﺇﻥ ﺗ‪‬ﺴﺎﻭ‪‬ﻳ‪‬ﺎ ﻛﺎﻥ ﻣِﻦ ﺃﺻﺤﺎﺏِ ﺍﻷﻋﺮﺍﻑِ‪ ،‬ﻫﺬﺍ ﺇﻥ ﻛﺎﻧﺖِ ﺍﻟﻜﺒﺎﺋﺮ‪ ‬ﻓﻴﻤﺎ ﺑﻴﻨ‪‬ﻪ ﻭﺑﲔ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻪ ﺗ‪‬ﺒِﻌﺎﺕ‪‬‬
‫)ﺃﻱ ﺣﻘﻮﻕ‪ ‬ﺍﻟﻌﺒﺎﺩِ( ﻭﻛﺎﻧﺖ ﻟﻪ ﺣﺴﻨﺎﺕ‪ ‬ﻛﺜﲑﺓﹲ ِﺟﺪ‪‬ﺍ ﻓﺈﻧﻪ ﻳ‪‬ﺆﺧ‪‬ﺬﹸ ﻣِﻦ ﺣ‪‬ﺴ‪‬ﻨﺎﺗِﻪ ﻓﻴ‪‬ﺮﺩ‪ ‬ﻋﻠﻰ ﺍﳌﻈﻠﻮﻡِ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺣﺴﻨﺎﺕ‪ ‬ﺃﹸﺧِﺬﹶ ﻣِﻦ‬
‫ﺳﻴ‪‬ﺂﺕِ ﺍﳌﻈﻠﻮﻡِ ﻓﻴ‪‬ﺤﻤ‪‬ﻞﹸ ﻋﻠﻰ ﺍﻟﻈﺎﱂِ ﻣِﻦ ﺃﹶﻭﺯﺍﺭِ ﻣ‪‬ﻦ ﻇﹶﻠﻤ‪‬ﻪ ﰒﹸّ ﻳ‪‬ﻌﺬﱠﺏ‪ ‬ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻫﺬﺍ ﻣﺎ ﺗ‪‬ﻘﺘ‪‬ﻀِﻴﻪ ﺍﻷَﺧﺒﺎﺭ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺑِﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮ‪‬ﺍ﴾[ ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ﺧ‪‬ﺴِﺮ‪‬ﻭ‪‬ﺍ﴾ ﻭ½ﻣ‪‬ﺎ¼ ﻣﺼﺪﺭﻳﺔ ﻭ﴿ ِ ٰ‬
‫ﺑﺎﻳ ٰ ِ َﻨﺎ﴾ ﻣﺘﻌﻠﹼﻖ ﺑـ﴿ﻳ‪‬ﻈﹾﻠِﻤ‪‬ﻮ‪‬ﻥﹶ﴾ ﻗﹸﺪ‪‬ﻡ ﻋﻠﻴﻪ ﻟﻠﻔﺎﺻﻠﺔ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺠ‪‬ﺤ‪‬ﺪ‪‬ﻭ‪‬ﻥﹶ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﺿ‪‬ﻤ‪‬ﻦ ﺍﻟﻈﻠﻢ‪ ‬ﻣﻌﲎ ﺍﳉﺤﺪِ ﻓﻌﺪ‪‬ﺍﻩ ﺑﺎﻟﺒﺎﺀ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻴﺎﺀ[ ﺍﺣﺘﺮﺯ ﺑﻪ ﻋﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﹼﺓ ﺑﺎﳍﻤﺰ ﺃﻱ ½ﻣﻌﺎﺋﺶ¼ ﺷﺒﻴﻬﺎ ﲟﺎ ﺍﻟﻴﺎﺀ ﻓﻴﻪ ﺯﺍﺋﺪﺓ ﻛﺼﺤﺎﺋﻒ ﺑﺎﳍﻤﺰ ﰲ ½ﺻﺤﻴﻔﺔ¼‪.‬‬ ‫)‪(٤‬‬
‫)ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﹶﺑ‪‬ﺎﻛﹸﻢ ﺁﺩ‪‬ﻡ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ‪ ‬ﻣﻀﺎﻑٍ ﻭﻫﻮ ﻣﺎ ﻗﺪ‪‬ﺭﻩ‪ ،‬ﻳﻌﲏ ﺍﳌﺮﺍﺩ ﺑﺎﳋﻠﻖ ﺍﺑﺘﺪﺍﺀ ﺍﳋﻠﻖِ ﻓﺈﻥﹼ ﺁﺩﻡ‪ ‬ﻋﻠﻴﻪ‬ ‫)‪(٥‬‬
‫ﺍﻟﺴﻼﻡ ﺃﺻﻞﹸ ﺍﻟﺒﺸﺮِ‪) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻷﻧﻌﺎﻡ ﲢﺖ ﺁﻳﺔ‪ ،١:‬ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺻﻮ‪‬ﺭﻧ‪‬ﺎﻩ[ ﺃﻱ ﺣِﲔ‪ ‬ﻛﺎﻥ ﺑ‪‬ﺸﺮﺍﹰ ﺑﺘ‪‬ﺨﻄِﻴﻄِﻪ ﻭﺷ‪‬ﻖ‪ ‬ﺣﻮﺍﺳ‪‬ﻪ‪ .‬ﻭﺇﳕﺎ ﺟ‪‬ﻌﻞ ﺍﳌﻔﺴﺮ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑٍ ﻷَﺟ‪‬ﻞِ ﺃﻥ‬ ‫)‪(٦‬‬
‫ﻳ‪‬ﺼِﺢ‪ ‬ﺍﻟﺘﺮﺗﻴﺐ‪ ‬ﺑـ﴿ﰒ﴾ ﺍﻵﺗﻴﺔِ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﻨﺴ‪‬ﺐ‪ ‬ﺍﳋﹶﻠﻖ‪ ‬ﻭﺍﻟﺘﺼﻮﻳﺮ‪ ‬ﻟﻠﻤﺨﺎﻃﹶﺒِﲔ ﺇﻋﻄﺎﺀً ﻟِﻤ‪‬ﻘﺎﻡِ ﺍﻻﻣﺘِﻨﺎﻥ ﺣﻘﱠﻪ ﻭﺗﺄﻛﻴﺪﺍﹰ ﻟﻮﺟﻮﺏ ﺍﻟﺸﻜﺮِ‬
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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﻳﻦ ﴿‪َ َ ﴿ ﴾ ﴾۱۱‬‬
‫ﻗﺎل﴾‬ ‫اﻟﺴﺠﺪ ِ ْ َ‬
‫ﻣﻦ ِ‬ ‫اﺑﻠﻴﺲ﴾ أﺑﺎ اﳉﻦ ﻛﺎن ﺑﲔ اﳌﻼﺋﻜﺔ ﴿ َ ْﻟﻢ َ ُ ْ‬
‫ﻳﻜﻦ َ‬ ‫اﻻ ِ ْ ِ ْ َ‬ ‫ﺳﺠﻮد ﲢﻴﺔ ﺑﺎﻻﳓﻨﺎء)‪ُ َ َ َ ﴿ (١‬‬
‫ﻓﺴﺠﺪوا ِ ۤ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫وﺧﻠ ْ ََﻘﺘ ٗ ِ ْ‬
‫ﻣﻦ‬ ‫َﻘﺘ ِ ْ ِ ْ‬
‫ﻣﻦ ﻧﺎرٍ َ‬ ‫اﻣﺮﺗ ُ َ َ َ‬
‫ﻗﺎل َ َاﻧﺎ َﺧ ْ ٌ ﻣﻨْ ُ َﺧﻠ ْ َ‬ ‫ﻣﻨﻌ َ اَ﴾ ن﴿ﻻ﴾ زاﺋﺪة ﴿ َ ْ ُ َ‬
‫ﺴﺠﺪ ا ِذْ﴾ ﺣﲔ ﴿ َ َ ْ‬ ‫ﺗﻌﺎﱃ ﴿ َﻣﺎ َ َ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻳﻜﻮن﴾ ﻳﻨﺒﻐﻲ)‪......................... (٨‬‬ ‫ﻗﺎل َﻓﺎ ْ ِ ْﺒﻂ ِﻣﻨْ َﺎ﴾ أي ﻣﻦ اﳉﻨﺔ وﻗﻴﻞ ﻣﻦ اﻟﺴﻤﺎوات ﴿ َ َﻓﻤﺎ َ ُ ْ ُ‬
‫ﻃِ ْ ٍ ﴿‪َ َ ﴿ ﴾﴾۱۲‬‬
‫)‪(٧‬‬

‫ﻋﻠﻴﻬﻢ ﺑﺎﻟﺮﻣﺰ ﺇﱃ ﺃﻥﹼ ﳍﻢ ﺣ‪‬ﻈ‪‬ﺎ ﻣِﻦ ﺧ‪‬ﻠﻖِ ﺃﹶﺑِﻴﻬﻢ ﻭﺗﺼﻮﻳﺮِﻩ ﻷ‪‬ﻤﺎ ﻣِﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺴﺎﺭﻳﺔ ﰲ ﺍﻟﺬﺭ‪‬ﻳﺔ ﲨﻴﻌﺎ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﺠﻮﺩ‪ ‬ﺗ‪‬ﺤِﻴ‪‬ﺔٍ ﺑﺎﻻﳓِﻨﺎﺀِ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺍﻟﺴﺠﻮﺩ‪ ‬ﺍﻟﻠﻐ‪‬ﻮﻱ‪ ‬ﻭﻫﻮ ﺍﻻﳓﻨﺎﺀُ ﻛﺴﺠﻮﺩِ ﺇﺧﻮﺓِ ﻳﻮﺳ‪‬ﻒ‪ ‬ﻭﺃﺑﻮ‪‬ﻳﻪ ﻟﻪ ﻭﻗﺪ‬ ‫)‪(١‬‬
‫ﻛﺎﻥ ﲢﻴﺔﹰ ﻟﻠﻤﻠﻮﻙ ﰲ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻋﻠﻴﻪ ﻓﻼ ﺇﺷﻜﺎﻝﹶ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥﹼ ﺍﻟﺴﺠﻮﺩ ﺷﺮﻋﻲ ﺑﻮ‪‬ﺿﻊِ ﺍﳉﹶﺒﻬﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﷲ ﻭﺁﺩﻡ‪‬‬
‫ﻗﺒﻠﺔﹲ ﻛﺎﻟﻜﻌﺒﺔِ‪ ،‬ﻭﻳ‪‬ﺤﺘﻤﻞ ﺃﻥﹼ ﺍﻟﺴﺠﻮﺩ ﻋﻠﻰ ﻇﺎﻫﺮِﻩ ﻵﺩ‪‬ﻡ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺑ‪‬ﺎ ﺍﻟﹾﺠِﻦ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻧﻪ ﻛﺎﻥ ﻣِﻦ ﺍﳉﻦ‪ ‬ﻻ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﻛﻤﺎ ﻗﻴﻞ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺇﻻﱠ‬ ‫)‪(٢‬‬
‫ﺇِﺑ‪‬ﻠِ‪‬ﻴﺲ‪ ‬ﻛﹶﺎﻥﹶ ﻣِﻦ‪ ‬ﺍﻟﹾﺠِﻦ‪ ﴾ ‬ﺇﱁ ]ﺍﻟﻜﻬﻒ‪ ،[٥٠:‬ﻭﺑﺄﻥﹼ ﺍﳌﻼﺋﻜﺔ ﻻ ﻳ‪‬ﺴﺘﻜﺒِﺮﻭﻥ ﻭﻫﻮ ﻗﺪ ﺍﺳﺘ‪‬ﻜﺒ‪‬ﺮ‪ ،‬ﻭﺑﺄﻥﹼ ﺍﳌﻼﺋﻜﺔ ﺧ‪‬ﻠﻘﻮﺍ ﻣﻦ ﺍﻟﻨﻮﺭ ﻛﻤﺎ‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﻋﺎﺋﺸﺔﹶ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻭﺧ‪‬ﻠﻖ ﺍﳉﻦ‪ ‬ﻣِﻦ ﻣﺎﺭِﺝٍ ﻣِﻦ ﻧﺎﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻥ ﺑ‪‬ﲔ‪ ‬ﺍﳌﻼﺋﻜﺔِ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﺜﻨﺎﺀَ ﻣﻨﻘﻄِﻊ ﻭﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٣‬‬
‫ﺯﺍﺋﺪﺓ[ ﺃﻱ ﻟﺘﺄﻛﻴﺪِ ﻣﻌﲎ ﺍﻟﻨﻔﻲِ ﰲ ﴿ﻣ‪‬ﻨ‪‬ﻌ‪‬ﻚ‪ ﴾‬ﻓﻬﻮ ﻛﻤﺎ ﰲ )ﺳﻮﺭﺓ( ﺹ ﲝﺬﻓﻬﺎ ﻭﻫﻮ ﺍﻷﺻﻞ ﻷﻥﹼ ﺍﻟﻘﺮﺁﻥﹶ ﻳ‪‬ﻔﺴ‪‬ﺮ ﺑﻌﻀﻪ‬
‫ﻗﻮﻟﻪ‪ٌ ] :‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺑﻌﻀﺎﹰ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣ‪‬ﺎ ﻣ‪‬ﻨ‪‬ﻌ‪‬ﻚ‪ ‬ﺃﹶﻻﱠ ﺗ‪‬ﺴ‪‬ﺠ‪‬ﺪ‪ ‬ﺇِﺫﹾ ﺃﹶﻣ‪‬ﺮ‪‬ﺗ‪‬ﻚ‪ [﴾‬ﻗﺎﻝ ﺍﻟﻜﻴﺎ‪ :‬ﻳﺪﻝﹼ ﺑﻈﺎﻫﺮﻩ ﻋﻠﻰ ﺃﻥﹼ ﺍﻗﺘﻀﺎﺀَ ﺍﻷﻣﺮِ ﺍﳌﻄﻠﹶﻖِ ﺍﻟﻮﺟﻮﺏ‪ ‬ﻷﻥﹼ ﺍﻟﺬﻡ‪ ‬ﻋﻠﹼﻖ ﻋﻠﻰ‬ ‫)‪(٥‬‬
‫ﺗﺮﻙ ﺍﻷﻣﺮِ ﺍﳌﻄﻠﹶﻖِ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺧ‪‬ﻠﹶﻘﹾﺘ‪‬ﻨِﻲ‪ ‬ﻣِﻦ‪ ‬ﻧ‪‬ﺎﺭٍ﴾[ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻻ ﳏﻞﹼ ﳍﺎ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻷ‪‬ﺎ ﻛﺎﻟﺘﻔﺴﲑ ﻭﺍﻟﺒﻴﺎﻥ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ ﻣِﻦ ﺩﻋﻮﻯ ﺍﳋﹶﲑﻳ‪‬ﺔ‪ ،‬ﻗﺎﻝ ﻫﻨﺎ‬ ‫)‪(٦‬‬
‫ﻳﻦ﴾ ]ﺍﳊﺠﺮ‪ [٣٢:‬ﻭﰲ ﺳﻮﺭﺓ ﺹ ﴿ﻣ‪‬ﺎ ﻣ‪‬ﻨ‪‬ﻌ‪‬ﻚ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﺴ‪‬ﺠ‪‬ﺪ‪‬‬ ‫ﻳـﺎﺑﻠﻴﺲ َﻣﺎ َﻟ َ َاﻻ َ ُ ْ َ‬
‫ﺗﻜﻮن َ َ‬
‫ﻣﻊ اﻟﺴﺠِﺪِ ْ َ‬ ‫ﻗﺎل ِ ْ ِ ْ ُ‬
‫﴿ﻣ‪‬ﺎ ﻣ‪‬ﻨ‪‬ﻌ‪‬ﻚ‪ ﴾‬ﻭﰲ ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﴿ َ َ‬
‫‪‬ﻝ ﻋﻠﻰ ﺃﻥّ ﺍﻟﻠﻌِﲔ ﻗﺪ ﺃﹶﺩﺭ‪‬ﺝ‪ ‬ﰲ ﻣﻌﺼﻴﺔٍ ﻭﺍﺣﺪﺓٍ ﺛﻼﺛﺔﹶ ﻣ‪‬ﻌﺎﺹٍ؛‬ ‫ﻟِﻤ‪‬ﺎ ﺧ‪‬ﻠﹶ ﹾﻘﺖ‪ ‬ﺑِﻴ‪‬ﺪ‪‬ﻱ‪ ﴾‬ﺍﻵﻳﺔ ]ﺹ‪ [٧٥:‬ﺍﺧﺘﻼﻑ‪ ‬ﺍﻟﻌﺒﺎﺭﺍﺕِ ﻋﻨﺪ ﺍﳊﻜﺎﻳﺔ ﺩ ّ‬
‫ﳐﺎﻟﻔﺔ ﺍﻷﻣﺮِ ﻭﻣﻔﺎﺭﻗﺔ ﺍﳉﻤﺎﻋﺔِ ﻭﺍﻻﺳﺘﻜﺒﺎﺭ ﻣ‪‬ﻊ‪ ‬ﲢﻘﲑِ ﺳﻴﺪﻧﺎ ﺁﺩ‪‬ﻡ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﺷ‪‬ﺒ‪‬ﻬﺔﹸ ﺍﳋﲑﻳ‪‬ﺔِ ﺃﹶﻥﱠ ﺍﻟﻨﺎﺭ‪ ‬ﺟﺴﻢ ﻟﻄﻴﻒ‬
‫ﻧﻮﺭﺍﱐﹼ ﻭﺍﻟﻄﲔ ﺟﺴﻢ ﻛﺜﻴﻒ ﻇﹸﻠﻤﺎﱐﹼ ﻭﻣﺎ ﻛﺎﻥ ﻟﻄﻴﻔﺎ ﻧﻮﺭﺍﻧﻴ‪‬ﺎ ﺧﲑ‪ ‬ﳑ‪‬ﺎ ﻛﺎﻥ ﻛﺜﻴﻔﺎ ﻇﻠﻤﺎﻧﻴ‪‬ﺎ‪ ،‬ﻭﻟﹶﻤ‪‬ﺎ ﻛﺎﻥ ﻣﺎ ﺍﺣﺘ‪‬ﺞ‪ ‬ﺑﻪ ﻋﻠﻰ ﺭﺑ‪‬ﻪ ﺑﺎﻃﻼ‬
‫ﻟِﻜﻮﻥ ﺍﻟﻄﲔِ ﻓﻴﻪ ﻣﻨﺎﻓﻊ ﻛﺜﲑﺓٍ ﻭﻓﻮﺍﺋﺪ ‪‬ﺟﻤ‪‬ﺔ ﻭﻳ‪‬ﺘﻮﻗﹼﻒ ﻋﻠﻴﻪ ﻧﻈﺎﻡ‪ ‬ﺍﻟﻌﺎﻟﹶﻢ ﻻﺣﺘِﻴﺎﺟِﻪ ﺇﻟﻴﻪ ﻭﻟِﻤ‪‬ﺎ ﻳ‪‬ﻨﺸ‪‬ﺄﹸ ﻋﻨﻪ ﻣِﻦ ﺍﻟﻨ‪‬ﺒﺎﺕِ ﻭﺍﳌﺎﺀِ ﺍﻟﺬﻳﻦ ﻫ‪‬ﻤﺎ‬
‫ﻏِﺬﹶﺍﺀُ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﺴ‪‬ﻔﻠِﻲ‪ ،‬ﻭﺍﻟﻨﺎﺭ‪ ‬ﻣ‪‬ﻨﺎﻓِﻌ‪‬ﻬﺎ ﻗﻠﻴﻠﺔ ﻭﻻ ﻳ‪‬ﺘﻮﻗﹼﻒ ﻋﻠﻴﻬﺎ ﻧﻈﺎﻡ‪ ‬ﺍﻟﻌﺎﻟﹶﻢ ﻟﻮ‪‬ﺟﻮﺩِ ﻛﺜﲑٍ ﻣﻨﻪ ﻏﲑ‪ ‬ﳏﺘﺎﺝٍ ﳍﺎ ﻭﻻ ﻟِﻤ‪‬ﺎ ﻳﺴﻮ‪‬ﻯ ﺑِﻬﺎ ﺭﺩ‪‬‬
‫ﻋﻠﻴﻪ ﺍﳌﹶﻮﱃ ﺑﺄﹶﺷﻨ‪‬ﻊِ ﺭ‪‬ﺩ‪ ‬ﻭﺃﺟﺎﺑ‪‬ﻪ ﲜﻮﺍﺏِ ﺍﻟﺴﺎﺋﻞِ ﺍﳌﹸﺘﻌﻨ‪‬ﺖِ ﺍﳌﺘﻜﺒ‪‬ﺮِ ﺑﻘﻮﻟﻪ ﴿ﻓﹶﺎﻫ‪‬ﺒِﻂﹾ ﻣِﻨ‪‬ﻬ‪‬ﺎ ﻓﹶﻤ‪‬ﺎ ﻳ‪‬ﻜﹸﻮ‪‬ﻥﹸ ﻟﹶﻚ‪ ‬ﺃﹶﻥﹾ ﺗ‪‬ﺘ‪‬ﻜﹶﺒ‪‬ﺮ‪ ‬ﻓِﻴ‪‬ﻬ‪‬ﺎ﴾‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣﻦ ﺍﳉﻨﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ‪ ‬ﻋﻨﺪ‪‬ﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﻣِﻦ ﺍﳍﺒﻮﻁِ ﻫﺎﻫﻨﺎ ﺍﳍﺒﻮﻁﹸ ﻣﻦ ﺍﳉﹶﻨ‪‬ﺔ ﻻ ﻣِﻦ ﺍﻟﺴﻤﺎ ﺀِ‪،‬‬ ‫)‪(٧‬‬
‫ﻛﻤﺎ ﻗﻴﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﻨﺒﻐﻲ[ ﺇﳕﺎ ﻓﺴ‪‬ﺮ ﺑﻪ ﻷﻥﹼ ﺍﻟﺘﻜﱪ ﻛﺎﺋﻦ ﻓﻴﻪ ﺛﺎﺑﺖ ﻟﻪ ﻓﻼ ﻳﺼﺢ ﺍﻟﻨﻔﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬

‫‪190‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫اﻧﻈﺮْ ِ ﴾ أﺧﺮﱐ ﴿ا ِ ٰ َ ْﻳﻮم ِ ُ ْ َ ُ ْ َ‬
‫ﻳﺒﻌﺜﻮن ﴿‪ ﴾﴾۱۴‬أي‬ ‫ﻳﻦ ﴿‪ ﴾﴾۱۳‬اﻟﺬﻟﻴﻠﲔ ﴿ َ َ‬
‫ﻗﺎل َ ْ ِ‬ ‫َ ِﻓﻴْ َﺎ َﻓﺎ ْ ُ ْج﴾ ﻣﻨﻬﺎ ﴿ ِاﻧ َ ِ َ‬
‫ﻣﻦ اﻟﺼﻐ ِﺮ ِ ْ َ‬ ‫ﺗﺘﻜَ‬
‫ان َ َ‬
‫﴿ َﻟ َ َ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻗﺎل َ ِ َ ۤ‬ ‫ﻳﻦ ﴿‪ ﴾﴾۱۵‬وﰲ آﻳﺔ أﺧﺮى)‪﴿ (٣‬ا ِ ٰ ﻳَْﻮم ِ ْاﻟَﻮْﻗﺖِ ْاﻟَﻤْﻌﻠُْﻮ ِم﴾ أي وﻗﺖ‬ ‫ِاﻧ َ ِ َ‬
‫ﻧـــــــــــــــــ‬
‫ﻓﺒﻤﺎ‬ ‫َ‬ ‫َ‬ ‫﴿‬ ‫اﻷوﱃ‬ ‫اﻟﻨﻔﺨﺔ‬ ‫اﻟﻤﻨﻈﺮ ِ ْ َ‬
‫ﻣﻦ ُ ْ َ‬ ‫اﻟﻨﺎس ﴿ َ َ‬
‫ﻗﺎل‬
‫﴿ۙ‪ ﴾﴾۱۶‬أي ﻋ‬ ‫ﻻﻗﻌﺪن َﻟ ُ ْﻢ﴾ أي ﻟﺒﲏ آدم ﴿ ِ َ اﻃ َ َ ا‬ ‫اﻏﻮﻳﺘ ِ ْ﴾ أي ﺑﺈﻏﻮاﺋﻚ ﱄ‪ ،‬واﻟﺒﺎء ﻟﻠﻘﺴﻢ وﺟﻮاﺑﻪ ﴿ َ َ ْ ُ َ‬ ‫َ َْ ْ َ‬
‫‪٣‬‬ ‫‪٢‬‬
‫ﺷﻤﺎ‪ِ Ò‬ﻠ ِ ِ ْﻢ﴾ أي ﻣﻦ ﻛﻞ ﺟﻬﺔ ﻓﺄﻣﻨﻌﻬﻢ‬
‫وﻋﻦ َ َ ٓ‬
‫اﻳﻤﺎﻧ ِ ِ ْﻢ َ َ ْ‬
‫)‪(٥‬‬
‫وﻋﻦ َ ْ َ‬ ‫وﻣﻦ َ ْ‬
‫ﺧﻠﻔِ ِ ْﻢ َ َ ْ‬ ‫اﻟﻄﺮﻳﻖ)‪ (٤‬اﳌﻮﺻﻞ إﻟﻴﻚ ﴿ ُﺛﻢ َ ٰﻻﺗ ِ َﻨ ُ ْﻢ ﻣﻦ ﺑَ ْ ِ َ ْ ِ‬
‫اﻳﺪﻳ ْ ِ ْﻢ َ ِ ْ‬ ‫‪٢‬‬
‫وﻻ َ ِ ُ‬
‫ﺗﺠﺪ‬ ‫ﻋﻦ ﺳﻠﻮﻛﻪ‪ ،(٦)٣‬ﻗﺎل اﺑﻦ ﻋﺒﺎس‪ :‬وﻻ ﻳﺴﺘﻄﻴﻊ أن ﻳﺄﰐ ﻣﻦ ﻓﻮﻗﻬﻢ ﻟﺌﻼ ﳛﻮل ﺑﲔ اﻟﻌﺒﺪ وﺑﲔ رﲪﺔ اﷲ ﺗﻌﺎﱃ ﴿ َ َ‬
‫ﻣﺪﺣﻮرا﴾ ﻣﺒﻌﺪا ﻋﻦ اﻟﺮﲪﺔ ﴿ َ َ ْ‬
‫ﻟﻤﻦ‬ ‫ﻣﺬءوﻣﺎ﴾ ﺑﺎﳍﻤﺰة ﻣﻌﻴﺒﺎ أو ﳑﻘﻮﺗﺎ ﴿ ْ ُ ْ ً‬ ‫ﻳﻦ ﴿‪ ﴾﴾۱۷‬ﻣﺆﻣﻨﲔ ﴿َﻗ َ‬
‫ﺎل ا ْ ُ ْج ِﻣﻨْ َﺎ َ ْ ُ ْ ً‬ ‫َ ْﻛ َ َ ُ ْﻢ ٰﺷ ِ ِ ْ َ‬
‫اﺟﻤﻌِ ْ َ ﴿‪ ﴾﴾۱۸‬أي ﻣﻨﻚ‬ ‫ﻨﻢ ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ َ ْ َ‬ ‫ﻟﻠﻘﺴﻢ وﻫﻮ ﴿ﱰ َﱮ َ ْ َ ٔ‬
‫ﻣﻠﲑ ََّﻦ َﺟ َ َ‬ ‫ﺗﺒﻌ َ ِﻣﻨْ ُ ْﻢ﴾ ﻣﻦ اﻟﻨﺎس‪ ،‬واﻟﻼم ﻟﻼﺑﺘﺪاء أو ﻣﻮﻃﺌﺔ‬
‫َ َِ‬
‫)‪(٧‬‬
‫‪٤‬‬ ‫‪٤‬‬
‫ﺑﺬرﻳﺘﻚ وﻣﻦ اﻟﻨﺎس وﻓﻴﻪ ﺗﻐﻠﻴﺐ اﳊﺎﺿﺮ)‪ (٨‬ﻋ اﻟﻐﺎﺋﺐ‪ ،‬وﰲ اﳉﻤﻠﺔ ﻣﻌﲎ ﺟﺰاء ½ َﻣﻦ¼ اﻟﺸﺮﻃﻴﺔ أي ﻣﻦ ﺗﺒﻌﻚ أﻋﺬﺑﻪ‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻥﹾ ﺗ‪‬ﺘ‪‬ﻜﹶ‪‬ﺒﺮ‪ ‬ﻓِﻴ‪‬ﻬ‪‬ﺎ﴾[ ﺃﻱ ﻭﻻ ﰲ ﻏﲑِﻫﺎ ﻓﻔﻲ ﺍﻟﻜﻼﻡ ﺍﻛﺘﻔﺎﺀٌ ﻷﻥ ﺍﻟﻜِﺒ‪‬ﺮ‪ ‬ﻣﺬﻣﻮﻡ ﻣﻄﻠﻘﺎ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹶﺎﻝﹶ ﺃﹶﻧ‪‬ﻈِﺮ‪‬ﻧِﻲ‪ [﴾‬ﳌﹼﺎ ﻛﹶﺮِﻩ‪ ‬ﺍﻟﻠﻌِﲔ‪ ‬ﺇﺫﺍﻗﺔﹶ ﺍﳌﻮﺕِ ﻃﹶﻠﹶﺐ‪ ‬ﺍﻟﺒﻘﺎﺀَ ﻭﺍﳋﻠﻮﺩ‪ ‬ﺇﱃ ﻳﻮﻡ ﺍﻟﺒﻌﺚ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻻ ﻣﻮﺕ‪ ‬ﺑﻌ ‪‬ﺪ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺼﺪ‪ ‬ﺍﺳﺘِﻤﺮﺍﺭ‪ ‬ﺍﳊﻴﺎﺓِ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﺄﺟﺎﺑﻪ ﺍﷲُ ﺗﻌﺎﱃ ﻻ ﻋﻠﻰ ﻣﺮﺍﺩﻩ ﺑﻞ ﺃﹶﻣ‪‬ﻬ‪‬ﻠﹶﻪ ﺇﱃ ﺍﻟﻨﻔﺨﺔ ﺍﻷُﻭﱃ ﻭﻻ ﻧ‪‬ﺠ‪‬ﺎﺓﹶ ﻟﻪ ﻣﻦ ﺍﳌﻮﺕ ﻭﻻ‬‫ﻓﻘﹶ ‪‬‬
‫ﻣِﻦ ﺍﻟﻌﺬﺍﺏ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﻣﻘﻴﺪ‪‬ﺍ ﺑﻮﻗﺖ ﺍﻟﻨﻔﺨﺔ ﺍﻷُﻭﱃ ﺣﻴﺚ ﺗ‪‬ﻤﻮﺕ‪ ‬ﺍﳋﻠﻖ‪ ‬ﻛﻠﱡﻬﻢ‪ ،‬ﻻ ﺍﻟﻨﻔﺨﺔِ‬ ‫)‪(٣‬‬
‫ﺍﻟﺜﺎﻧﻴﺔِ ﺍﻟﱵ ﻳ‪‬ﻘﻮﻡ ﺍﻟﻨﺎﺱ‪ ‬ﻓﻴﻬﺎ ﻟﺮﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ ﺍﻟﱵ ﻃﹶﻠﺒ‪‬ﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺻﺮﺍﻁ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﻧﺰﻉ ﺍﳋﺎﻓﺾ ﺃﻱ ﻋﻠﻰ ﺍﻟﻈﺮﻓﻴﺔِ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﴿ﻷَﻗﹾﻌ‪‬ﺪ‪‬ﻥﱠ﴾‬ ‫)‪(٤‬‬
‫ﻻﺯﻡ ﻻ ﻳﺘﻌﺪ‪‬ﻯ ﺇﱃ ﺍﳌﻔﻌﻮﻝ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﻳ‪‬ﻤ‪‬ﺎﻧِﻬِﻢ‪ ﴾...‬ﺇﱁ[ ﱂ ﻳ‪‬ﻘﹸﻞﹾ ﻣِﻦ ﻓﻮﻗﻬﻢ ﻭﻣﻦ ﲢﺘﻬﻢ ﳌﻜﺎﻥ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺴﺠﺪﺓ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺍﻷَﻭ‪‬ﻟﹶﻴ‪‬ﻦِ ﴿ﻣِﻦ‪ ﴾‬ﻻﺑﺘﺪﺍﺀ‬ ‫)‪(٥‬‬
‫ﺍﻟﻐﺎﻳﺔ ﻭﰲ ﺍﻷَﺧِﲑ‪‬ﻳﻦ ﴿ﻋ‪‬ﻦ﴾ ﻷﻥﹼ ½ﻋﻦ¼ ﺗﺪﻝﹼ ﻋﻠﻰ ﺍﻻﳓِﺮﺍﻑ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺄﹶﻣﻨ‪‬ﻌ‪‬ﻬﻢ ﻋﻦ ﺳﻠﻮﻛﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﺳﺘﻌﺎﺭﺓ ﲤﺜﻴﻠﻴﺔ ﺷ‪‬ﺒ‪‬ﻪ ﺣﺎﻝﹸ ﻭﺳﻮﺳﺘِﻪ ﻟِﺒﲏ ﺁﺩﻡ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ ﲝﺎﻝِ ﺇﺗﻴﺎﻥِ ﺍﻟﻌ‪‬ﺪﻭ‪‬‬ ‫)‪(٦‬‬
‫ﻟِﻤﻦ ﻳ‪‬ﻌﺎﺩِﻳﻪ ﻣﻦ ﺃﻱ‪ ‬ﺟﻬﺔ ﺃﻣﻜﻨﺘﻪ ﻭﻟﺬﺍ ﱂ ﻳﺬﻛﺮ ﺍﻟﻔﻮﻕ ﻭﺍﻟﺘﺤﺖ ﺇﺫ ﻻ ﺇﺗﻴﺎﻥ ﻣﻨﻬﻤﺎ‪) .‬ﺍﻟﺸﻬﺎﺏ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻚ‪ ،‬ﻭ﴿ﻣ‪‬ﻦ﴾ ﺍﺳﻢ‪ ‬ﺷﺮﻁٍ ﻣﺒﺘﺪﺃﹲ ﻭ﴿ َﱰﱮَْﻣﻠ َٔﲑ َّﻦَ ﴾ ﺟﻮﺍﺏ‪ ‬ﺍﻟﻘﺴﻢِ ﺍﳌﺪﻟﻮﻝِ ﻋﻠﻴﻪ ﺑﻼﻡِ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ ﻣ‪‬ﻮ‪ ‬ﱢﻃﺌﹶﺔﹲ ﻟِﻠﻘﹶﺴ‪‬ﻢِ[ ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﻭﺍﷲِ ﻟﹶﻤ‪‬ﻦ ﺗ‪‬ﺒِﻌ‪ ‬‬ ‫)‪(٧‬‬
‫ﺍﻟﺘ‪‬ﻮﻃِﹶﺌﺔِ ﻭﺟﻮﺍﺏ‪ ‬ﺍﻟﺸﺮﻁِ ﳏﺬﻭﻑ ﻟِﺴ‪‬ﺪ‪ ‬ﺟﻮﺍﺏِ ﺍﻟﻘﺴﻢِ ﻣ‪‬ﺴﺪ‪‬ﻩ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻓﻴﻪ ﺗﻐﻠﻴﺐ ﺍﳊﺎﺿﺮ[ ﺃﻱ ﻭﻫﻮ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻋﻠﻰ ﺍﻟﻐﺎﺋﺐ¼ ﺃﻱ ﻭﻫﻮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﰲ ﺍﳉﻤﻠﺔ¼ ﺃﻱ ﻭﻫﻲ ﴿ َﱰﱮَْﻣﻠ َٔﲑَﻦَّ ﴾‬ ‫)‪(٨‬‬
‫ﻭﻗﻮﻟﻪ ½ﻣﻌﲎ ﺟﺰﺍﺀِ ﻣ‪‬ﻦ¼ ﺃﻱ ﻋﻠﻰ ﻛﻮ‪‬ﺎ ﺷﺮﻃﻴﺔ ﻭﺗﻘﺪﻳﺮﻩ ½ﺃﹸﻋ‪‬ﺬﱢﺑ‪‬ﻪ¼‪) .‬ﺻﺎﻭﻱ(‬

‫‪191‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫اﻟﺠﻨﺔ َﻓ ُ َﻼ ِ ْ‬
‫وزوﺟُ َ ﴾ ﺣﻮاء)‪ (٤‬ﺑﺎﳌﺪ ﴿ ْ َ َ‬ ‫اﻧﺖ﴾ ﺗﺄﻛﻴﺪ ﻟﻠﻀﻤﲑ ﰲ ½اﺳﻜﻦ¼ ﻟﻴﻌﻄﻒ ﻋﻠﻴﻪ ﴿ َ َ ْ‬ ‫﴿َو﴾ ﻗﺎل ﴿ﻳﺎ َ ُٰدم ْ ُ ْ‬
‫?‬
‫ﻣﻦ‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬
‫اﺳﻜﻦ َ ْ َ‬
‫)‪(١‬‬

‫اﻟﺸﻴﻄﻦ﴾‬ ‫ﻣﻦ ِ‬
‫اﻟﻈﻠﻤ ِ ْ َ ﴿‪َ َ ْ َ َ ﴿ ﴾﴾۱۹‬‬
‫ﻓﻮﺳﻮس َﻟ ُ َﻤﺎ ْ ٰ ُ‬ ‫اﻟﺸﺠﺮة﴾ ﺑﺎﻷﻛﻞ ﻣﻨﻬﺎ وﻫﻲ اﳊﻨﻄﺔ ﴿ َ َ ُ ْ َ‬
‫ﻓﺘﻜﻮﻧﺎ ِ َ‬ ‫وﻻ َ ْ َ َﺑﺎ ٰ ِﺬہ ِ َ َ َ‬ ‫َْ ُ‬
‫ﺣﻴﺚ ِ ْ ُ َ‬
‫ﺷﺌﺘﻤﺎ)‪َ َ (٥‬‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻋﻦ ٰ ِﺬہ ِ‬ ‫ﻜﻤﺎ َ ُ َ‬

‫رﺑﻜﻤﺎ َ ْ‬ ‫وﻗﺎل َﻣﺎ ﻧ َ ٰ ُ َ‬
‫ﺳﻮ ﺗ ِ ِ َﻤﺎ َ َ َ‬ ‫ﺒﺪي﴾ ﻳﻈﻬﺮ ﴿ َﻟ ُ َﻤﺎ َﻣﺎ ٗور َِي﴾ ﻓﻮﻋﻞ ﻣﻦ اﳌﻮاراة ﴿ َﻋﻨْ ُ َﻤﺎ ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫إﺑﻠﻴﺲ ﴿ﻟ ِ ُ ْ ِ َ‬
‫?‬ ‫)‪(١١‬‬ ‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﺗﻜﻮﻧﺎ َﻣﻠَﻜَ ْ ِ ﴾)‪............................................................... (١٣‬‬ ‫ان َ ُ ْ َ‬

‫اﻻ ﴾ ﻛﺮاﻫﺔ ﴿ َ ْ‬ ‫ﺠﺮة ِ ِ ۤ‬
‫اﻟﺸ َ َ‬
‫)‪(١٢‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ﻗﺎﻝ¼ ﻷﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ‪ ‬ﰲ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻟﻮﺍﺣﺪ ﻭﰲ ﺍﳌﻌﻄﻮﻑ ﻵﺧ‪‬ﺮ‪ ‬ﺇﻻﹼ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺄﻛﻴﺪ ﻟﻠﻀﻤﲑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﺷﻨﺎﻋﺔ ﺍﻟﺘﻜﺮﺍﺭ ﺑﻼ ﻣ‪‬ﺼﻠﹶﺤﺔٍ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻴﻌﻄﻒ ﻋﻠﻴﻪ ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺃﹶﻧ‪‬ﺖ‪ ﴾‬ﺗﺄﻛﻴﺪ ﻟﻠﻀﻤﲑ ﺍﳌﹸﺴﺘ‪‬ﻜِﻦ‪ ‬ﰲ ﺍﻟﻔﻌﻞ ﻟﻴﺤﺴﻦ ﻋﻄﻒ ﴿ﻭﺯﻭﺟﻚ﴾‬ ‫)‪(٣‬‬
‫ﻋﻠﻴﻪ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣ‪‬ﻮ‪‬ﺍﺀُ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺰﻭﺝ ﻫﺎﻫﻨﺎ ﻣﺎ ﻫﻮ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻟﺸﺮﻉ ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻑ ﺑ‪‬ﻌﺪ‪﴿ ‬ﻣِﻦ‪ ،﴾‬ﻭﺍﻷﺻﻞﹸ ½ﻓﹶﻜﹸﻼﹶ ﻣِﻦ ﺛِﻤﺎﺭِﻫﺎ ﺣﻴﺚﹸ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﻜﹸﻼﹶ ﻣِﻦ ﺣ‪‬ﻴ‪‬ﺚﹸ ِﺷﺌﹾﺘ‪‬ﻤ‪‬ﺎ﴾[ ﺃﻱ ﰲ ﺃﻱ‪ ‬ﻣﻜﺎﻥٍ‪ ،‬ﻭﰲ ﺍﻟﻜﻼﻡ ﺣﺬ ‪‬‬ ‫)‪(٥‬‬
‫ﺷﺌﺘ‪‬ﻤﺎ¼‪ ،‬ﻭﺗﺮﻙ ½ﺭ‪‬ﻏﹶﺪﺍﹰ¼ ﻣِﻦ ﻫﺬﺍ ﺍﻛﺘﻔﺎﺀً ﺑﺬِﻛﺮﻩ ﰲ "ﺍﻟﺒﻘﺮﺓ"‪ ،‬ﻭﺃﺗﻰ ﺑﺎﻟﻔﺎﺀ ﻫﻨﺎ ﻭﰲ "ﺍﻟﺒﻘﺮﺓ" ﺑﺎﻟﻮﺍﻭ ﺗ‪‬ﻔﻨ‪‬ﻨﺎﹰ ﻭﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻛﹸﻼ‪ ‬ﻣِﻦ‬
‫ﺍﳊﺮﻓﹶﲔ ﲟﻌﲎ ﺍﻵﺧ‪‬ﺮ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻷَﻛﻞِ ﻣِﻨﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹶﻨﻬﻲ‪ ‬ﻋﻨﻪ ﻫﻮ ﺍﻷﻛﻞﹸ ﺇﻻﹼ ﺃﻧﻪ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻧ‪‬ﻬﻰ ﻋﻦ ﻗﹸﺮﺑﺎﻧِﻬﺎ ﻣﺒﺎﻟﻐﺔﹰ ﻭﺇﻻﹼ ﻓﻨ‪‬ﻔﺲ‪ ‬ﺍﻟﻘﹸﺮﺑﺎﻥِ ﰲ‬ ‫)‪(٦‬‬
‫ﺍﳌﻜﺎﻥ ﻟﻴﺲ ﲟ‪‬ﻨﻬﻲ‪ ‬ﻋﻨﻪ ﻟِﻌ‪‬ﻤﻮﻡ ﺍﻟﺴ‪‬ﻜﻨٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﺍﳊِﻨﻄﺔﹸ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﳊﺴﻦ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮ‪ ،‬ﻭﻗﻴﻞ ½ﺍﻟﻜﹶﺮ‪‬ﻡ‪ ¼‬ﻭﻫﻮ ﻗﻮﻝﹸ‬ ‫)‪(٧‬‬
‫ﻋﻠﻲ‪ ‬ﻭﺍﺑﻦِ ﻣﺴﻌﻮﺩ ﻭﺳﻌﻴﺪِ ﺑﻦ ﺟ‪‬ﺒﲑ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺑﻠﻴﺲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺃﹶﺑ‪‬ﻮ ﺍﳉِﻦ‪ ‬ﺑِﺤﻤﻞِ ﺍﻟﻼﻡِ ﻋﻠﻰ ﺍﻟﻌﻬﺪ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺻﺤﺔِ ﺍﳉﻨﺲِ ﻭﺍﻻﺳﺘﻐﺮﺍﻕِ ﰲ ﻫﺬﺍ‬ ‫)‪(٨‬‬
‫ﺍﳌﹶﻘﺎﻡ ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟِﻴ‪‬ﺒ‪‬ﺪِﻱ‪ ...﴾‬ﺇﱁ[ ﻟِﻴ‪‬ﻜﺸِﻒ‪ ‬ﳍﻤﺎ ﻣﺎ ﺳ‪‬ﺘﺮ ﻋﻨﻬﻤﺎ ﻣِﻦ ﻋ‪‬ﻮﺭﺍﺗِﻬﻤﺎ‪ ،‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﻛﹶﺸﻒ‪ ‬ﺍﻟﻌﻮﺭﺓِ ﻣِﻦ ﻋ‪‬ﻈﺎﺋﻢِ ﺍﻷﻣﻮﺭِ ﻭﺃﻧ‪‬ﻪ‬ ‫)‪(٩‬‬
‫ﻟﹶﻢ ﻳ‪‬ﺰ‪‬ﻝﹾ ﻣ‪‬ﺴﺘ‪‬ﻘﺒ‪‬ﺤﺎﹰ ﰲ ﺍﻟﻄﱢﺒﺎﻉِ ﻭﺍﻟﻌ‪‬ﻘﻮﻝِ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻈﻬِﺮ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻟِﻴ‪‬ﺒﺪِﻱ‪ ﴾‬ﻫﺎﻫﻨﺎ ﻣﻦ ﺍﻹﺑﺪﺍﺀ ﲟﻌﲎ ﺍﻹﻇﻬﺎﺭ ﻻ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﲟﻌﲎ ﺍﻟﺸﺮﻭﻉ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻓﹸﻮﻋِﻞﹶ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻮﺍﻭ ﺍﻟﺜﺎﻧﻴﺔﹶ ﺯﺍﺋﺪﺓﹲ ﻭﺣﻴﻨﺌﺬ ﻓﻼ ﻳ‪‬ﺠﺐ‪ ‬ﻗﻠﺐ‪ ‬ﺍﻷُﻭﱃ ﳘﺰﺓﹰ ﻭﺇﳕﺎ ﻳ‪‬ﺠﺐ‪ ‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺜﺎﻧﻴﺔﹸ ﺃﺻﻠﻴﺔﹰ‪) .‬ﺻﺎﻭﻱ(‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻛﹶﺮﺍﻫ‪‬ﺔَ[ ﺃﻓﺎﺩ‪ ‬ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔﹸ ﺃﻥﹼ ﺍﻻﺳﺘﺜﻨﺎﺀَ ﻣ‪‬ﻔﺮ‪‬ﻍ ﻭﻫﻮ ﻣﻔﻌﻮﻝﹲ ﻣِﻦ ﺃﹶﺟ‪‬ﻠِﻪ‪) .‬ﺻﺎﻭﻱ(‬
‫ﺠﺮ‪‬ﺓِ ﺇِﻻﱠ ﺃﹶﻥﹾ ﺗ‪‬ﻜﹸﻮ‪‬ﻧ‪‬ﺎ ﻣ‪‬ﻠﹶﻜﹶﻴ‪‬ﻦِ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﺍﳌﻌﺘﺰﻟﺔﹸ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻼﺋﻜﺔﹶ ﺃﹶﻓﻀﻞﹸ ﻣِﻦ‬‫)‪ (١٣‬ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻗﹶﺎﻝﹶ ﻣ‪‬ﺎ ﻧ‪‬ﻬٰﻜﹸﻤ‪‬ﺎ ﺭ‪‬ﺑﻜﹸﻤ‪‬ﺎ ﻋ‪‬ﻦ‪ ‬ﻫ‪‬ﺬِﻩِ ﺍﻟﺸ‪ ‬‬
‫ﺠﺐ‪ ‬ﳑ‪‬ﻦ ﺃﹶﺧ‪‬ﺬﹶ ﻳ‪‬ﺴﺘ‪‬ﺪِﻝﱡ ﻣِﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻟﻜﻼﻡ‪ ‬ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﺣﻜﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻦ‬ ‫ﺍﻟﺒﺸﺮ‪ ،‬ﻭﺗ‪‬ﺄﻭ‪‬ﻟﹶﻪ ﺃﻫﻞﹸ ﺍﻟﺴﻨ‪‬ﺔِ‪ ،‬ﻭﺃﹶﻧ‪‬ﺎ ﺃﹶﻗﻮﻝﹸ‪ :‬ﻻ ﺃﹶﺯﺍﻝﹸ ﺃﹶﺗﻌ ‪‬‬
‫ﻗﻮﻝ ﺇﺑﻠﻴﺲ ﰲ ﻣ‪‬ﻌﺮِﺽِ ﺍﳌﹸﻨﺎﺩﺍﺓِ ﻋﻠﻴﻪ ﺑﺎﻟ ﹶﻜﺬِﺏِ ﻭﺍﻟﻐ‪‬ﺮﻭﺭِ ﻭﺍﻟﺰ‪‬ﻭ‪‬ﺭِ ﻭﺍﻟﺘﺪﻟﻴﺲِ ﻭﺇﳕﺎ ﻳ‪‬ﺴﺘﺪ‪‬ﻝ ﻣﻦ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﺃﻭ ﻛﻼﻡٍ ﺣ‪‬ﻜﹶﺎﻩ ﻋﻦ ﺑﻌﺾ‬
‫‪Å‬‬
‫‪192‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﻳﻦ ﴿‪ ﴾﴾۲۰‬أي وذﻟﻚ ﻻزم ﻋﻦ اﻷﻛﻞ ﻣﻨﻬﺎ ﻛﻤﺎ ﰲ آﻳﺔ أﺧﺮى ﴿ َ ْﻞ َ ُ َ‬ ‫وﻗﺮئ ﺑﻜﺴﺮ اﻟﻼم ﴿ َ ْاو َ ُ ْ َ‬
‫ﺗﻜﻮﻧﺎ ِ َ‬
‫?‬ ‫?‬
‫أدﻟﻚ َﻋ ٰ‬ ‫ﻣﻦ ْ ٰ ِ‬
‫اﻟﺨﻠﺪِ ْ َ‬
‫)‪(١‬‬

‫ﻓﺪﻟ ُ َﻤﺎ﴾‬
‫اﻟﻨﺼﺤِ ْ َ ﴿ۙ‪ ﴾﴾۲۱‬ﰲ ذﻟﻚ ﴿ َ َ‬ ‫وﻗﺎﺳﻤ ُ َ ۤﻤﺎ﴾ أي أﻗﺴﻢ ﳍﻤﺎ ﺑﺎﷲ ﴿ا ِ ْ ُ َ‬
‫َﻜﻤﺎ َ ِ َ‬
‫ﻟﻤﻦ ِ‬ ‫وﻣﻠﻚ َﻻ َ ْﻳﺒ ٰ ﴾ ﴿ َ َ َ َ‬‫ﺷﺠﺮة ِ ْاﻟﺨ ُْﻠﺪِ َ ُ ْ ٍ‬
‫َ ََ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫ﺳﻮ ﺗ ُ ُ َﻤﺎ﴾ أي ﻇﻬﺮ ﻟﻜﻞ ﻣﻨﻬﻤﺎ ﻗُﺒﻠﻪ‬ ‫اﻟﺸﺠﺮة﴾ أي أﻛﻼ ﻣﻨﻬﺎ ﴿ َ َ ْ‬

‫ﺑﺪت َﻟ ُ َﻤﺎ َ ْ‬ ‫ﺣﻄﻬﻤﺎ ﻋﻦ ﻣ ﻟﺘﻬﻤﺎ)‪ٍ ْ ُ ُ ِ ﴿ (٤‬‬
‫ﻐﺮور﴾ ﻣﻨﻪ ﴿ َﻓﻠَﻤﺎ َ َ‬
‫ذاﻗﺎ َ َ َ‬
‫ﻳﺨﺼﻔﻦ﴾ أﺧﺬا ﻳﻠﺰﻗﺎن)‪َ ﴿ (٥‬ﻋﻠَﻴْ ِ َﻤﺎ‬ ‫وﻗﺒﻞ اﻵﺧﺮ ودﺑ?ﺮه وﲰﻲ ﻛﻞ ﻣﻨﻬﻤﺎ ﺳﻮأة ﻷن اﻧﻜﺸﺎﻓﻪ ﻳﺴﻮء ﺻﺎﺣﺒﻪ ﴿ َ َ ِ َ‬
‫وﻃﻔﻘﺎ َ ْ ِ ٰ ِ‬ ‫ُ‬
‫اﻟﺸﻴﻄﻦ ُ َ‬
‫ُ )‪(٧‬‬
‫ﻋﻦ ِ ْ ُ َ‬
‫ُ )‪(٦‬‬
‫ﻋﺪو ﻣﺒ ِ ْ ٌ ﴿‪﴾ ﴾۲۲‬‬
‫َﻜﻤﺎ َ ُ‬ ‫ﻜﻤﺎ ِان ْ ٰ َ‬‫واﻗﻞ َ ۤ‬
‫اﻟﺸﺠﺮة ِ َ َ ُ ْ‬
‫ﺗﻠﻜﻤﺎ َ َ‬ ‫ﻜﻤﺎ َ ْ‬ ‫وﻧﺎدٰ ُ َﻤﺎ َرﺑ ُ َ ۤﻤﺎ َ َ ْ‬
‫اﻟﻢ َاﻧ ْ َ َ‬ ‫اﻟﺠﻨﺔِ﴾ ﻟﻴﺴﺘﱰا ﺑﻪ ﴿ َ َ‬
‫ورق ْ َ‬ ‫ِ ْ‬
‫ﻣﻦ َ ِ‬
‫وﺗﺮﺣﻤﻨﺎ َ َ ُ ْ َ‬
‫ﻟﻨﻜﻮﻧﻦ ِ َ‬
‫ﻣﻦ‬ ‫وان ْﻟﻢ َ ْﻐ ِ ْ َ َﻟﻨﺎ َ َ ْ َ ْ َ‬
‫ﻔﺴﻨﺎ﴾ ﲟﻌﺼﻴﺘﻨﺎ ﴿ َ ِ ْ‬ ‫رﺑﻨﺎ َﻇﻠ ْ َ ۤ‬
‫َﻤﻨﺎ اَ ْ ُ َ َ‬ ‫ﺑﲔ)‪ (٨‬اﻟﻌﺪاوة)‪ ،(٩‬واﻻﺳﺘﻔﻬﺎم ﻟﻠﺘﻘﺮﻳﺮ)‪َ َ ﴿ (١٠‬‬
‫ﻗﺎﻻ َ َ‬

‫ﺃﻧﺒﻴﺎﺋﻪ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﻓﻜﻼﻡٍ ﺣ‪‬ﻜﺎﻩ ﺭﺍﺿﻴﺎ ﺑﻪ ﻣ‪‬ﻘِﺮ‪‬ﺍ ﻟﻪ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻼﻡِ[ ﺃﻱ ﺷ‪‬ﺬﻭﺫﺍﹰ ﻭﻳﺆﻳ‪‬ﺪ‪‬ﻩ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﰲ ﻣﻮ ِ‬
‫ﺿﻊٍ ﺁﺧ‪‬ﺮ‪﴿ :‬ﻫ‪‬ﻞﹾ ﺃﹶﺩ‪‬ﻟﱡﻚ‪ ‬ﻋ‪‬ﻠﻰ ﺷ‪‬ﺠ‪‬ﺮ‪‬ﺓِ ﺍﳋﹸﻠﹾﺪِ ﻭ‪‬ﻣ‪ ‬ﹾﻠﻚٍ ﻻﱠ ﻳ‪‬ﺒ‪‬ﻠﻰ﴾‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﹸﺮِﺉ‪ ‬ﺑِﻜﹶﺴﺮِ ﺍﻟ ﱠ‬ ‫)‪(١‬‬
‫]ﻃﻪ‪ [١٢٠:‬ﻓﺎﳌﹸﻠﻚ ﺑﺎﻟﻀﻢ‪ ‬ﻳ‪‬ﻨﺎﺳِﺐ‪ ‬ﺍﳌِﻠﻚ‪ ‬ﺑِﺎﻟﻜﺴﺮِ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﹶﻗﹾﺴ‪‬ﻢ‪ ‬ﻟﹶﻬ‪‬ﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﺎﻋﻠﺔ ﻟﻴﺴﺖ ﻋﻠﻰ ﺑﺎﺑِﻬﺎ ﺑﻞ ﻟﻠﻤﺒﺎﻟﹶﻐﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺫﻟﻚ[ ﺃﻱ ﻓﻴﻤﺎ ﺫﹸﻛﺮ ﻣِﻦ ﻛﻮ‪‬ﻤﺎ ﻳﻠﺤﻘﺎﻥ ﺑﺎﳌﻼﺋﻜﺔ ﻭﻳﻜﻮﻧﺎﻥ ﻣﻦ ﺍﳋﺎﻟﺪﻳﻦ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﻄﻬﻤﺎ ﻋﻦ ﻣﱰﻟﺘﻬﻤﺎ[ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ‪ ‬ﺍﳌﹶﱰِﻟﺔﹶ ﺍﳊﺴﻴ‪‬ﺔﹶ ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﺒﺎﺭﺗ‪‬ﻪ ﻇﺎﻫﺮﺓﹰ ﰲ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺳﻴﺪﻧﺎ‬ ‫)‪(٤‬‬
‫ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﱂ ﺗﻨﻘﺺ ﺭﺗﺒﺘ‪‬ﻪ ﲟﺎ ﻭﻗﻊ ﻟﻪ ﺑﻞ ﺯﺍﺩﺕ‪ ،‬ﻏﺎﻳﺔﹸ ﺍﻷﻣﺮِ ﺃﻧﻪ ‪‬ﺩﻟﱢﻲ‪ ‬ﻭﺃﹸﻧﺰِﻝﹶ ﻣِﻦ ﺍﻟﻌ‪‬ﻠﻮ‪ ‬ﻭﻫﻮ ﺍﳉﻨ‪‬ﺔ ﺇﱃ ﺍﻟﺴ‪‬ﻔﹾﻞِ ﻭﻫﻮ‬
‫ﺍﻷﺭﺽ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺧ‪‬ﺬﹶﺍ ﻳ‪‬ﻠﺰِﻗﹶﺎﻥِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻃﹶﻔِ ‪‬ﻖ¼ ﻣِﻦ ﺃﻓﻌﺎﻝِ ﺍﻟﺸﺮﻭﻉِ ﺍﻟﺪﺍﻟﹼﺔِ ﻋﻠﻰ ﺍﻷﺧﺬ ﰲ ﺍﻟﻔﻌﻞ ﻭﻟﺬﺍ ﻻ ﺗ‪‬ﺪﺧﻞ ½ﺃﹶﻥﹾ¼ ﻋﻠﻰ ﺧ‪‬ﺒ‪‬ﺮِﻫﺎ‪،‬‬ ‫)‪(٥‬‬
‫ﻭﻫﻲ ﺑﻜﺴﺮ ﺍﻟﻔﺎﺀ ﰲ ﺍﻷﻓﺼﺢ ﻭﻗﺪ ﺗ‪‬ﻔﺘ‪‬ﺢ‪ ،‬ﻭﺃﺻﻞ ﻣﻌﲎ ﺍﳋﹶﺼﻒِ ﺍﳋﹶﺮ‪‬ﺯ‪ ‬ﰲ ﻃﺎﻗﺎﺕ ﺍﻟﻨ‪‬ﻌﺎﻝِ ﻭﳓﻮِﻫﺎ ﺑﺈﻟﺼﺎﻕ ﺑﻌﻀِﻬﺎ ﺑﺒﻌﺾ‪ ،‬ﻓﺎﳌﺮﺍﺩ‬
‫ﻳ‪‬ﻠﺼِﻘﺎﻥِ ﺑِﻬﺎ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻟﹶﻢ‪ ‬ﺃﹶﻧ‪‬ﻬ‪‬ﻜﹸﻤ‪‬ﺎ﴾[ ﺗﻔﺴﲑ ﻟﻠﻨﺪﺍﺀ ﻓﻼ ﻣ‪‬ﺤ‪‬ﻞﱠ ﻟﻪ ﻣِﻦ ﺍﻹﻋﺮﺍﺏ ﺃﻭ ﻣﻌﻤﻮﻝ ﻟﻘﻮﻝ ﳏﺬﻭﻑ ﺃﻱ ½ﻭﻗﹶﺎﻝﹶ¼ ﺃﻭ ½ﻗﺎﺋﻼ ﺃﱂ‪ ...‬ﺇﱁ¼‪).‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺃﹶﻗﹸﻞﹾ ﱠﻟﻜﹸﻤ‪‬ﺎ﴾‪ ...‬ﺇﱁ[ ﺃﻱ ﻛﻤﺎ ﺣ‪‬ﻜﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﺳﻮﺭﺓ "ﻃﻪ" ﺑﻘﻮﻟﻪ ﴿ﻓﹶﻘﹸﻠﻨ‪‬ﺎ ﻳ‪‬ﺂﺩ‪‬ﻡ‪ ‬ﺇِﻥﹼ ﻫٰﺬﹶﺍ ﻋ‪‬ﺪ‪ ‬ﻭ‪ ‬ﱠﻟﻚ‪ ‬ﻭ‪‬ﻟِﺰ‪‬ﻭﺟِﻚ‪﴾‬‬ ‫)‪(٧‬‬
‫ﺍﻵﻳﺔ ]ﻃﻪ‪) .[١١٧:‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﻴ‪‬ﻦ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﺍﳌﺘﻌﺪ‪‬ﻱ ﲟﻌﲎ ﺍﻟﻼﺯﻡ ﻓﻴﻜﻮﻥ ﻧﺴﺒﺔ ﺍﻹﻇﻬﺎﺭ ﺇﱃ ﺍﻟﻌ‪‬ﺪﻭ‪ ‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻌﺪﺍﻭﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻴ‪‬ﻦ‪ ‬ﺍﻟﻌ‪‬ﺪﺍﻭﺓِ[ ﺃﻱ ﺣﻴﺚ ﺃﹶﺑ‪‬ﻰ ﺍﻟﺴﺠﻮﺩ‪ ‬ﻭﻗﺎﻝ ﻷَﻗﻌ‪‬ﺪ‪‬ﻥﹼ ﳍﻢ ﺻِﺮﺍﻃﹶﻚ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﳑ‪‬ﺎ ﺗ‪‬ﻘﺮ‪‬ﺭ ﻋ‪‬ﻠِﻢ ﺃ‪‬ﻤﺎ ﻛﺎﻧﺎ ﻋ‪‬ﺮ‪‬ﻓﹶﺎ ﻋﺪﺍﻭﺓﹶ‬ ‫)‪(٩‬‬
‫ﺇﺑﻠﻴﺲ‪ ‬ﳍﻤﺎ ﻭﺣ‪‬ﺬِﺭ‪‬ﺍ ﻣﻨﻬﺎ ﺣﻴﺚ ﻗﺎﻝ ﳍﻤﺎ ﰲ ﺳﻮﺭﺓ "ﻃﻪ" ﴿ﺇِﻥﹼ ﻫٰﺬﹶﺍ ﻋ‪‬ﺪ‪‬ﻭ‪ ‬ﱠﻟﻚ‪ ‬ﻭ‪‬ﻟِﺰ‪‬ﻭﺟِﻚ‪ ...﴾‬ﺇﱁ‪) .‬ﻛﺮﺧﻲ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻭﺍﻻﺳﺘِﻔﻬﺎﻡ‪ ‬ﻟﻠﺘﻘﺮﻳﺮ[ ﻓﻴﻪ ﺇﳝﺎﺀٌ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘِﻔﻬﺎﻡ ﻟﻴﺲ ﻟﻠﺘ‪‬ﺮﺩ‪‬ﺩِ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺻﺤﺘِﻪ ﰲ ﺟﻨﺎﺑﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪193‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﻌﻀﻜ ُْﻢ﴾ ﺑﻌﺾ اﻟﺬرﻳﺔ‬ ‫ﺒﻄﻮا﴾)‪ (١‬أي آدم وﺣﻮاء ﲟﺎ اﺷﺘﻤﻠﺘﻤﺎ ﻋﻠﻴﻪ)‪ (٢‬ﻣﻦ ذرﻳﺘﻜﻤﺎ)‪ُ ْ َ ﴿ (٣‬‬ ‫ﻳﻦ ﴿‪َ َ ﴿ ﴾﴾۲۳‬‬ ‫ْٰ‬
‫?‬
‫ﻗﺎل ا ْ ِ ُ ْ‬ ‫اﻟﺨ ِ ِ ْ َ‬
‫)‪(٤‬‬

‫وﻣﺘﺎع﴾ ﲤﺘﻊ ﴿ا ِ ٰ ﺣ ِ ْ ٍ ﴿‪﴾﴾۲۴‬‬

‫ﻣﺴﺘ َ ﴾ ﻣﻜﺎن اﺳﺘﻘﺮار ﴿ َ َ ٌ‬ ‫اﻻرض ُ ْ َ‬ ‫ﻋﺪو﴾ ﻣﻦ ﻇﻠﻢ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﴿ َو ُ ْ‬
‫َﻜﻢ ِ ْ َ ْ ِ‬ ‫﴿ َِ ْ ٍ‬
‫ﻟﺒﻌﺾ َ ُ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﺟﻮن ﴿‪ ﴾﴾۲۵‬ﺑﺎﻟﺒﻌﺚ‪ ،‬ﺑﺎﻟﺒﻨﺎء ﻟﻠﻔﺎﻋﻞ‬ ‫ﺗﻤﻮﺗﻮن َ ِ‬

‫وﻣﻨْ َﺎ ﺗَ ْ ُ ُ ْ َ‬ ‫وﻓﻴْ َﺎ َ ُ ْ ُ ْ َ‬ ‫ﻗﺎل ِﻓﻴْ َﺎ﴾ أي اﻷرض ﴿ َ ْ َ ْ َ‬
‫ﺗﺤﻴﻮن َ ِ‬ ‫ﺗﻨﻘﻀﻲ ﻓﻴﻪ آﺟﺎﻟﻜﻢ ﴿ َ َ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٧‬‬

‫ﺳﻮ ِ ُ ْ‬
‫ﺗﻜﻢ)‪َ (١٠‬ور ِ ْ ًﺸﺎ﴾ وﻫﻮ ﻣﺎ ﻳﺘﺠﻤﻞ‬ ‫ﻟﺒﺎﺳﺎ﴾ أي ﺧﻠﻘﻨﺎه ﻟﻜﻢ ﴿ َﻳﻮار ِْي﴾ ﻳﺴﱰ ﴿ َ ْ‬ ‫اﻧﺰﻟﻨﺎ ﻋَﻠ ْ ُ ْ‬
‫َﻴﻜﻢ ِ َ ً‬ ‫ﻗﺪ َ ْ َ ْ َ‬
‫دم َ ْ‬ ‫واﳌﻔﻌﻮل ﴿ ٰ َﻳﺒ ِ َ َ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬

‫اﻟﺘﻘﻮي﴾)‪ (١١‬اﻟﻌﻤﻞ اﻟﺼﺎﱀ واﻟﺴﻤﺖ اﳊﺴﻦ ﺑﺎﻟﻨﺼﺐ ﻋﻄﻒ ﻋ ½ﻟﺒﺎﺳﺎ¼ واﻟﺮ ﻓﻊ ﻣﺒﺘﺪأ ﺧﱪه ﲨﻠﺔ‬ ‫ﺑﻪ ﻣﻦ اﻟﺜﻴﺎب ﴿ َ ِ َ َ‬
‫وﻟﺒﺎس ْٰ‬ ‫?‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹶﺎﻝﹶ ﺍﻫ‪‬ﺒِﻄﹸﻮ‪‬ﺍ﴾[ ﺃﻱ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺃﻱ ﺁﺩ‪‬ﻡ‪½ ،¼‬ﺃﹶﻱ‪ ¼‬ﻧﺪﺍﺋﻴﺔ ﻻ ﺗﻔﺴﲑﻳﺔ‪ ،‬ﻭﻗﻮﻟﻪ ½ﲟﺎ ﺍﺷﺘ‪‬ﻤﻠﺘﻤﺎ¼ ﺃﻱ ﻣ‪‬ﻊ‪ ‬ﻣﺎ‬ ‫)‪(١‬‬
‫ﺍﺷﺘﻤﻠﺘﻤﺎ‪ ...‬ﺇﱁ‪ ،‬ﻓﻬﺒﻂ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑـ½ﺳ‪‬ﺮ‪‬ﻧ‪‬ﺪِﻳ‪‬ﺐ¼ ﺟﺒﻞ ﺑﺎﳍﻨﺪ ﻭﺳﻴﺪﺗﻨﺎ ﺣﻮ‪‬ﺍﺀُ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺑـ½ﺟ‪‬ﺪ‪‬ﺓ¼ ﻭﻗﻴﻞ‬
‫ﺑـ½ﻋﺮﻓﺔ¼ ﻭﻗﻴﻞ ﺑﺎﳌﺰﺩﻟﻔﺔ ﻭﺇﺑﻠﻴﺲ ﺑﺎﻷﺑﻠﺔ ﺑﻀﻢ ﺍﳍﻤﺰﺓ ﻭﺍﳌﻮﺣﺪﺓ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻼﻡ ﺟﺒﻞ ﺑﻘﺮﺏ ﺍﻟﺒﺼﺮﺓ ﻭﻗﻴﻞ ﺑـ½ﺟﺪﺓ¼ ﻭﺍﳊﻴ‪‬ﺔﹸ ﺍﻫﺒِﻄﹶﺖ‪‬‬
‫ﺑـ½ﺳﺠﺴﺘﺎﻥ¼ ﻭﻗﻴﻞ ﺑـ½ﺃﺻﺒﻬﺎﻥ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﲟﺎ ﺍﺷﺘ‪‬ﻤﻠﺘ‪‬ﻤﺎ ﻋﻠﻴﻪ ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﳋﻄﺎﺏ ﰲ ﻗﻮﻟﻪ ﴿ﺍﻫ‪‬ﺒِﻄﹸﻮ‪‬ﺍ﴾ ﺇﱃ ﺁﺩ‪‬ﻡ‪ ‬ﻭﺣﻮ‪‬ﺍﺀَ ﻭﳘﺎ ﺍﺛﻨﺎﻥ ﻓﻜﻴﻒ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺧ‪‬ﻮﻃِﺒ‪‬ﺎ ﺑﻠﻔﻆ ﺍﳉﻤﻊ؟ ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﳋﻄﺎﺏ ﻭﺇﻥ ﻛﺎﻥ ﳍﻤﺎ ﻓﻘﻂ ﺇﻻ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﳘﺎ ﻭﺫﺭﻳﺘﻬﻤﺎ ﲨﻴﻌﺎ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬
‫﴿ﺑ‪‬ﻌ‪‬ﻀ‪ ‬ﹸﻜﻢ‪ ‬ﻟِﺒ‪‬ﻌ‪‬ﺾٍ ﻋ‪‬ﺪ‪‬ﻭ‪ ﴾‬ﻓﺈﻧﻪ ﺣ‪ ‬ﹶﻜﻢ‪ ‬ﺑﺎﻟﺘﻌﺎﺩﻱ ﻭﻫﻮ ﺑﲔ ﺍﻟﺬﺭﻳﺔ ﻓﻴﻜﻮﻧﻮﻥ ﺩﺍﺧِﻠِﲔ ﰲ ﺍﳋﻄﺎﺏ ﺗﻐﻠﻴﺒﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺫﺭﻳﺘﻜﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ½ﻣﺎ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻌﺾ‪ ‬ﺍﻟﺬﺭﻳ‪‬ﺔِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺪﺍﻭﺓ ﰲ ﺍﻟﺬﺭﻳﺔ ﻻ ﰲ ﺍﻷﺻﻞ ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﻇﻠﻢِ ﺑﻌﻀِﻬﻢ ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﺳﺒﺐِ ﺍﻟﻌﺪﺍﻭﺓ ﺑﻴﻨ‪‬ﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻜﺎﻥﹸ ﺍﺳﺘِﻘﺮﺍﺭٍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻇﺮﻑ‪ ‬ﻣﻜﺎﻥٍ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﺃﹶﺻ‪‬ﺤٰﺐ‪ ‬ﺍ ﹶ‬
‫ﳉﻨ‪‬ﺔِ ﻳ‪‬ﻮﻣ‪ِ‬ﺌﺬٍ ﺧ‪‬ﲑ‪ ‬ﻣ‪‬ﺴﺘ‪‬ﻘﹶﺮ‪‬ﺍ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪] [٢٤:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻔﺎﻋﻞ[ ﺃﻱ ﰲ ﴿ﲣﺮﺟ‪‬ﻮﻥ﴾ ﻭﺃﻣ‪‬ﺎ ﺍﻟﻔِﻌﻼﻥِ ﻗﺒﻠﹶﻪ ﻓﻬﻤﺎ ﻣﺒﻨﻴ‪‬ﺎﻥ ﻟﻠﻔﺎﻋﻞ ﻻ ﻏﲑ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫دم﴾[ ﺍﺳﺘ‪‬ﺪِﻝﹼ ﺑﻪ ﻋﻠﻰ ﺩﺧﻮﻝ ﺃﻭﻻﺩِ ﺍﻷﻭﻻﺩِ ﰲ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻷﻭﻻﺩ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫ﻟﻪ‪ٰ ﴿] :‬ﻳﺒَ ِ َ َ‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺧﻠﻘﻨﺎﻩ ﻟﻜﻢ[ ﺃﻱ ﺑﺘﺪﺑﲑﺍﺕٍ ﲰﺎﻭﻳﺔٍ ﻭﺃﺳﺒﺎﺏٍ ﻧﺎﺯﻟﺔٍ ﻣﻨﻬﺎ ﻛﺎﳌﻄﺮ ﻓﻬﻮ ﺳﺒﺐ ﻟﻨﺒﺎﺕ ﺍﻟﻘﻄﻦ ﻭﺍﻟﻜﺘﺎﻥ ﻭﻏﲑﳘﺎ ﻭﳌﻌﻴﺸﺔ‬ ‫)‪(٩‬‬
‫ﺍﳊﻴﻮﺍﻧﺎﺕ ﺫﻭﺍﺕ ﺍﻟﺼﻮﻑ ﻭﻏﲑﻩ‪ ،‬ﻓﺒﻬﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻛﺄﻥﹼ ﺍﻟﻠﺒﺎﺱ‪ ‬ﻧﻔﺴ‪‬ﻪ ﺃﹸﻧﺰِﻝﹶ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻧﻈﲑ‪ ‬ﻫﺬﺍ ﴿ﻭ‪‬ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ ﻟﹶ ﹸﻜﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﺄﹶﻧ‪‬ﻌ‪‬ﺎﻡِ﴾ ﺇﱁ‪،‬‬
‫]ﺍﻟﺰﻣﺮ‪) .[٦:‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﺧﺎﺯﻥ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻗﹶﺪ‪ ‬ﺃﹶﻧ‪‬ﺰ‪‬ﻟﹾﻨ‪‬ﺎ ﻋ‪‬ﻠﹶﻴ‪‬ﻜﹸﻢ‪ ‬ﻟِﺒ‪‬ﺎﺳﺎﹰ ‪‬ﻳﻮ‪‬ﺍﺭِﻱ‪ ‬ﺳ‪‬ﻮ‪‬ﺁﺗِﻜﹸﻢ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻗﻮ ‪‬ﻡ ﻋﻠﻰ ﻭﺟﻮﺏ ﺳ‪‬ﺘﺮِ ﺍﻟﻌﻮﺭﺓِ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻟِﺒ‪‬ﺎﺱ‪ ‬ﺍﻟ‪‬ﺘﻘﹾﻮٰﻯ﴾[ ﺃﻱ ﺍﻟﻨﺎﺷﺊ ﻋﻨﻬﺎ ﺃﻭ ﺍﻟﻨﺎﺷﺌﺔﹸ ﻋﻨﻪ‪ ،‬ﻭﺍﻹﺿﺎﻓﺔ ﻗﺮﻳﺒﺔ ﻣِﻦ ﻛﻮ‪‬ﺎ ﺑﻴﺎﻧﻴﺔ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺍﻟﻌﻤﻞﹶ ﺍﻟﺼﺎﱀﹶ¼ ﺃﻱ ﺍﻟﺬﻱ‬
‫ﻳ‪‬ﻘِﻴﻜﻢ ﺍﻟﻌﺬﺍﺏ‪ ‬ﺃﻭ ﻫﻮ ﺍﻟﺼﻮﻑ ﻭﺍﻟﺜﻴﺎﺏ ﺍﳋﺸﻨﺔ ﺃﻱ ﻟﹸﺒ‪‬ﺲ‪ ‬ﺍﳌﺘﻮﺍﺿِﻊ ﺍﳌﹸﺘﻘﺸ‪‬ﻒِ ﻣ‪‬ﺎ ﺫﹸﻛﺮ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﻛﺮﺧﻲ(‬

‫‪194‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ون ﴿‪ ﴾﴾۲۶‬ﻓﻴﺆﻣﻨﻮن‪ ،‬ﻓﻴﻪ اﻟﺘﻔﺎت ﻋﻦ اﳋﻄﺎب)‪ٰ ﴿ (٢‬ﻳﺒَ ِ‬ ‫﴿ ٰذﻟ ِ َ َﺧ ْ ٌ ٰذﻟ ِ َ ِ ْ‬
‫ﻣﻦ ٰﻳﺖِ اﷲ ِ﴾ دﻻﺋﻞ ﻗﺪرﺗﻪ ﴿ َ َﻟﻌﻠ ُ ْﻢ َﻳﺬ ُ ْ َ‬
‫?‬ ‫)‪(١‬‬

‫ﻳﻨﺰع﴾ ﺣﺎل‬ ‫اﻟﺠﻨﺔِ َ ْ ِ ُ‬

‫ﻣﻦ ْ َ‬ ‫ﻛﻤﺎ اَ ْ َ َج ا َ َ َ ْ ُ ْ‬
‫ﺑﻮﻳﻜﻢ﴾ ﺑﻔﺘﻨﺘﻪ ﴿ َ‬ ‫اﻟﺸﻴﻄﻦ﴾ أي ﻻ ﺗﺘﺒﻌﻮه)‪ (٣‬ﻓﺘﻔﺘﻨﻮا ﴿ َ َ ۤ‬ ‫ِﻨﻨﻜﻢ﴾ ﻳﻀﻠﻨﻜﻢ ﴿ ْ ٰ ُ‬ ‫دم َﻻ َ ْﻔ َ ُ ُ‬
‫)‪(٤‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫ََ‬
‫ﺗﺮوﻧ َ ُ ْﻢ﴾ ﻟﻠﻄﺎﻓﺔ‬ ‫ﺣﻴﺚ َﻻ َ َ ْ‬ ‫وﻗ ِ ْﻴﻠُ ٗ﴾ ﺟﻨﻮده ﴿ ِ ْ‬
‫ﻣﻦ َ ْ ُ‬ ‫ﺳﻮ ﺗ ِ ِ َﻤﺎ ِاﻧ ٗ ﴾ أي اﻟﺸﻴﻄﺎن ﴿ َﻳﺮ ٰ ُ َﻮ َ َ‬ ‫ﻟﺒﺎﺳ ُ َﻤﺎ ﻟ ِ ُ ِﻳَ ُ َﻤﺎ َ ْ‬
‫﴿ َﻋﻨْ ُ َﻤﺎ ِ َ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﻓﻌﻠﻮا َ ِ َ ً‬
‫ﻓﺎﺣﺸﺔ﴾‬ ‫واذا َ َ ُ ْ‬ ‫ﻳﻦ َﻻ ُ ْ ِ ُ ْ َ‬
‫ﻳﺆﻣﻨﻮن ﴿‪َ ِ َ ﴿ ﴾﴾۲۷‬‬ ‫اوﻟﻴﺎء﴾ أﻋﻮاﻧﺎ وﻗﺮﻧﺎء ﴿ ِ ِ‬
‫ﻟﻠﺬ ْ َ‬ ‫ﻴﻄ ْ َ َ ْ ِ َ ٓ َ‬ ‫أﺟﺴﺎدﻫﻢ أو ﻋﺪم أﻟﻮا‪‬ﻢ ﴿ ِاﻧﺎ َ َ ْ َ‬
‫ﺟﻌﻠﻨﺎ اﻟﺸ ٰ ِ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬
‫‪٣‬‬

‫وﺟﺪﻧﺎ َﻋﻠَﻴْ َ ۤﺎ َ ٓ َ َ‬
‫ﺑﺎءﻧﺎ﴾‬ ‫ﻛﺎﻟﺸﺮك)‪ (٩‬وﻃﻮاﻓﻬﻢ ﺑﺎﻟﺒﻴﺖ ﻋﺮاة ﻗﺎﺋﻠﲔ‪ :‬ﻻ ﻧﻄﻮف ﰲ ﺛﻴﺎب ﻋﺼﻴﻨﺎ اﷲ ﻓﻴﻬﺎ ﻓﻨﻬﻮا ﻋﻨﻬﺎ ﴿ َ ُ‬
‫ﻗﺎﻟﻮا َ َ ْ َ‬
‫ْ‬
‫‪٣‬‬ ‫‪٣‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺫٰﻟِﻚ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪ [﴾‬ﺍﻹﺷﺎﺭﺓ ﻟﻠﺒﺎﺱ ﺍﻟﺜﺎﻟﺚ ﻋﻠﻰ ﻛﻞﱟ ﻣِﻦ ﺍﻟﻘﺮﺍﺀﺗ‪‬ﲔ ﺃﻱ ﺧﲑ‪ ‬ﻣِﻦ ﺍﻟﻠﺒﺎﺳ‪‬ﲔ ﺍﻷَﻭ‪‬ﻟﹶﲔ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ ٰذﻟ ِ َ ِ ْ‬
‫ﻣﻦ ٰﻳﺖِ اﷲِ﴾‬ ‫)‪(١‬‬
‫ﺇﺷﺎﺭﺓ ﺇﱃ ﺇﻧﺰﺍﻝ ﺍﻟﻠﺒﺎﺱ ﺑﺄﻗﺴﺎﻣﻪ‪ .‬ﻭﺇﳕﺎ ﻛﺎﻥ ﻟﺒﺎﺱ ﺍﻟﺘﻘﻮﻯ ﺧﲑﺍ ﻷﻧﻪ ﻳ‪‬ﺴﺘ‪‬ﺮ ﻣِﻦ ﻓﻀﺎﺋﺢ ﺍﻵﺧﺮﺓ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ ﻋﻦ ﺍﳋﻄﺎﺏ[ ﺃﻱ ﻭﻛﺎﻥ ﻣﻘﺘﻀﻰ ﺍﻟﻈﺎﻫﺮ ½ﻟﻌﻠﹼﻜﻢ ﺗﺬﹼﻛﹼﺮﻭﻥ¼ ﻭﻧﻜﺘﺘ‪‬ﻪ ﺩﻓﻊ ﺍﻟﺜﻘﻞ ﰲ ﺍﻟﻜﻼﻡ )ﺣﻴﺚ ﻳ‪‬ﺸﺘﻤﻞ‬ ‫)‪(٢‬‬
‫½ﺗ‪‬ﺬﹼﻛﹼﺮﻭﻥ¼ ﻋﻠﻰ ﺗﺎﺋﹶﲔ ﻣﺘﻮﺍﻟﻴﺘ‪‬ﲔ(‪) .‬ﺻﺎﻭﻯ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻ ﺗ‪‬ﺘ‪‬ﺒِﻌﻮﻩ[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺃﻥ ﺍﳌﹶﻨﻬﻲ‪ ‬ﰲ ﺍﳊﻘﻴﻘﺔ ﺑ‪‬ﻨ‪‬ﻮ ﺁﺩ‪‬ﻡ‪ ‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﻬﻲ‪ ‬ﰲ ﺍﻟﻈﺎﻫﺮ ﻟﻠﺸﻴﻄﺎﻥ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﻔِﺘﻨﺘﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻧﺴﺒﺔ ﺍﻹﺧﺮﺍﺝ ﺇﻟﻴﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺴﺒﺒﻴﺔ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﻓﺎﻋﻞﹶ ﺍﻹﺧﺮﺍﺝِ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﺣﻘﻴﻘﺔﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺟﻨﻮﺩ‪‬ﻩ[ ﻓﺴ‪‬ﺮ ﺍﻟﻘﺒﻴﻞﹶ )ﻭﻫﻮ ﺍﳌﻔﺮ‪‬ﺩ( ﺑﺎﳉﻨﻮﺩِ )ﻭﻫﻮ ﺍﳉﻤﻊ( ﻷﻥﹼ ﺍﻟﻘﹶﺒﻴﻞ ﺍﳉﻤﺎﻋﺔﹸ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﻓﺼﺎﻋﺪﺍﹰ ﻣِﻦ ﲨﺎﻋﺔٍ ﺷ‪‬ﺘ‪‬ﻰ‬ ‫)‪(٥‬‬
‫ﻭﻃﻮﺍﺋﻒ‪ ‬ﳐﺘﻠﻔﺔٍ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻑ ﳌﻜﺎﻥ ﺍﻟﺮﺅﻳﺔِ ﻭ﴿ﻻﹶ ﺗ‪‬ﺮ‪‬ﻭ‪‬ﻧ‪‬ﻬ‪‬ﻢ‪ ﴾‬ﰲ ﳏﻞﹼ ﺧﻔ ٍ‬
‫ﺾ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻣِﻦ‪ ‬ﺣ‪‬ﻴ‪‬ﺚﹸ ﻻﹶ ﺗ‪‬ﺮ‪‬ﻭ‪‬ﻧ‪‬ﻬ‪‬ﻢ‪﴿ [﴾‬ﻣِﻦ﴾ ﻻﺑﺘﺪﺍﺀِ ﻏﺎﻳﺔِ ﺍﻟﺮﺅﻳﺔِ ﻭ﴿ﺣ‪‬ﻴ‪‬ﺚﹸ﴾ ﻇﺮ ‪‬‬ ‫)‪(٦‬‬
‫ﺑﺈﺿﺎﻓﺔ ﺍﻟﻈﺮﻑ ﺇﻟﻴﻪ ﻫﺬﺍ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﰲ ﺇﻋﺮﺍﺏ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻓﺎﺣﺬﹶﺭ‪‬ﻭﺍ ﻣِﻦ ﻋﺪﻭ‪ ‬ﻳ‪‬ﺮﺍﻛﹸﻢ ﻭﻻ ﺗ‪‬ﺮ‪‬ﻭﻧ‪‬ﻪ‪ ،‬ﻭﺭﺅﻳﺘ‪‬ﻬﻢ ﺇﻳ‪‬ﺎﻧﺎ ﻣِﻦ ﺣﻴﺚ‬
‫ﻻ ﻧ‪‬ﺮﺍﻫﻢ ﰲ ﺍﳉﻤﻠﺔ ﻻ ﻳ‪‬ﻘﺘﻀﻲ ﺍﻣﺘﻨﺎﻉ‪ ‬ﺭﺅﻳﺘِﻬﻢ ﻭﺗ‪‬ﻤﺜﱡﻠِﻬﻢ ﻟﻨﺎ ﺑﻞ ﺗﻘﻴﻴﺪﻩ ﺑﻘﻮﻟﻪ ﴿ﺣ‪‬ﻴ‪‬ﺚﹸ ﻻﹶ ﺗ‪‬ﺮ‪‬ﻭ‪‬ﻧ‪‬ﻬ‪‬ﻢ‪ ﴾‬ﺃﻱ ﻣِﻦ ﺍﳉﻬﺔ ﺍﻟﱵ ﻳﻜﻮﻧﻮﻥ ﻓﻴﻬﺎ‬
‫ﻋﻠﻰ ﺃﺻﻞ ﺧﻠﻘﺘِﻬﻢ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻠﻄﻴﻔﺔ ﻳﻘﺘﻀﻲ ﺟﻮﺍﺯ‪ ‬ﺭﺅﻳﺘِﻬﻢ ﰲ ﻏﲑ ﺫﻟﻚ ﺍﳉﻬﺔِ‪ ،‬ﻭﺍﳊﻖ‪ ‬ﺟﻮﺍﺯ‪ ‬ﺭﺅﻳﺘِﻬﻢ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ ﻛﻤﺎ ﻫﻮ‬
‫ﻇﺎﻫﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻵﻳﺔﹸ ﳐﺼﻮﺻﺔﹰ ‪‬ﺎ ﻓﻴﻜﻮﻧﻮﻥ ﻣ‪‬ﺮﺋِﻴ‪‬ﲔ‪ ‬ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻟﺒﻌﺾ ﺍﻟﻨﺎﺱ ﺩﻭﻥ ﺑﻌﺾ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻠﻄﺎﻓﺔ ﺃﺟﺴﺎﺩﻫﻢ[ ﻓﺄﺟﺴﺎﻣﻬﻢ ﻛﺎﳍﻮﺍﺀ ﻧ‪‬ﻌﻠﻤ‪‬ﻪ ﻭﻧ‪‬ﺘﺤﻘﹼﻘﻪ ﻭﻻ ﻧ‪‬ﺮﺍﻩ ﻟﻠﻄﺎﻓﺘﻪ ﻭﻋ‪‬ﺪ‪‬ﻡِ ﺗ‪‬ﻠﻮ‪‬ﻧﻪ‪ ،‬ﻫﺬﺍ ﻭﺟﻪ ﻋ‪‬ﺪ‪‬ﻡِ ﺭ‪‬ﺅﻳﺘِﻨﺎ ﳍﻢ‪ ،‬ﻭﺃﻣﺎ‬ ‫)‪(٧‬‬
‫ﻭﺟﻪ‪ ‬ﺭﺅﻳﺘﻬﻢ ﻟﻨﺎ ﻓﻜﺜﺎﻓﺔﹸ ﺃﺟﺴﺎﺩﻧﺎ ﻭﺗﻠﻮ‪‬ﻧِﻨﺎ‪ ،‬ﻭﺃﻣﺎ ﺭﺅﻳﺔ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻓﺤﺎﺻﻠﺔ ﻟﻘﻮ‪‬ﺓ ﰲ ﺃﺑﺼﺎﺭﻫﻢ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺇِﺫﹶﺍ ﻓﹶﻌ‪‬ﻠﹸﻮ‪‬ﺍ ﻓﺎﺣِﺸ‪‬ﺔﹰ﴾[ ﻧﺰﻟﺖ ﰲ ﻃﻮﺍﻓﻬﻢ ﺑﺎﻟﺒﻴﺖ ﻋﺮﺍﺓﹰ ﻓﻔﻴﻪ ﻭﺟﻮﺏ ﺳ‪‬ﺘﺮِ ﺍﻟﻌﻮﺭﺓ ﰲ ﺍﻟﻄﻮﺍﻑ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻟﺸﺮﻙ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﺎﺣﺸﺔ ﻋﻤﻮﻣ‪‬ﻬﺎ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﰲ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﻫﻮ ﻃﻮﺍﻓﻬﻢ ﺑﺎﻟﺒﻴﺖ ﻋﺮﺍﺓﹰ‪ .‬ﻭﻗﻮﻟﹸﻪ‬ ‫)‪(٩‬‬
‫ﺏ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳ‪‬ﻄﹸﻮﻓﹸﻮﻥ ﻋﺮﺍﺓﹰ‪ ،‬ﺭِﺟﺎﻟﹸﻬﻢ ﺑﺎﻟﻨﻬﺎﺭ ﻭﻧﺴﺎﺅ‪‬ﻫﻢ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻓﻜﺎﻥ ﺃﺣﺪ‪‬ﻫﻢ ﺇﺫﺍ ﻗﹶﺪِﻡ‪ ‬ﺣﺎﺟ‪‬ﺎ ﺃﻭ ﻣﻌﺘﻤِﺮﺍﹰ ﻳﻘﻮﻝ‪:‬‬
‫½ﻭﻃﻮﺍﻓِﻬﻢ¼ ﺃﻱ ﺍﻟﻌ‪‬ﺮ‪ِ ‬‬
‫ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺃﹶﻃﹸﻮﻑ‪ ‬ﰲ ﺛﻮﺏ ﻗﺪ ﻋ‪‬ﺼ‪‬ﻴﺖ‪ ‬ﺭﺑ‪‬ﻲ ﻓﻴﻪ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻣﻦ ﻳ‪‬ﻌﲑﻧِﻲ ﺇﺯﺍﺭﺍﹰ ﻓﺈﻥﹾ ﻭ‪‬ﺟﺪ ﻭﺇﻻﹼ ﻃﹶﺎﻑ‪ ‬ﻋﺮﻳﺎﻧﺎﹰ ﻭﺇﺫﺍ ﻓﺮﺽ ﻭﻃﺎﻑ ﰲ‬
‫ﺛﻴﺎﺏ ﻧﻔﺴِﻪ ﺃﹶﻟﻘﺎﻫﺎ ﺇﺫﺍ ﻗﻀﻰ ﻃﻮﺍﻓﹶﻪ ﻭﺣﺮ‪‬ﻣﻬﺎ ﻋﻠﻰ ﻧﻔﺴﻪ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺟ‪‬ﻤﻞ(‬

‫‪195‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫َﻤﻮن ﴿‪ ﴾﴾۲۸‬أﻧﻪ ﻗﺎﻟﻪ‪،‬‬ ‫ﺑﺎﻟﻔﺤﺸﺎءِ ا َ َ ُ ْ ُ ْ َ‬
‫ﻘﻮﻟﻮن َﻋ َ اﷲ ِ َﻣﺎ َﻻ َ ْﻌﻠ ُ ْ َ‬ ‫ﻗﻞ﴾ ﳍﻢ ﴿ ِان اﷲَ َﻻ َ ْ ُ‬
‫ﻳﺎﻣﺮ ُ ِ ْ َ ْ َ ٓ‬ ‫ﻣﺮﻧﺎ ﺑ ِ َﺎ﴾ أﻳﻀﺎ ﴿ ُ ْ‬
‫ﻓﺎﻗﺘﺪﻳﻨﺎ ﺑﻬﻢ ﴿ َواﷲُ اَ َ َ َ‬
‫واﻗﻴﻤﻮا﴾ ﻣﻌﻄﻮف ﻋ ﻣﻌﲎ)‪½ (٢‬ﺑﺎﻟﻘﺴﻂ¼)‪ (٣‬أي ﻗﺎل أﻗﺴﻄﻮا وأﻗﻴﻤﻮا‬
‫ﺑﺎﻟﻘﺴﻂ﴾ اﻟﻌﺪل ﴿ َ َ ِ ْ ُ ْ‬
‫)‪(١‬‬
‫اﻣﺮ َر ْ ِ ْ ِ ْ ِ‬ ‫اﺳﺘﻔﻬﺎم إﻧﻜﺎر ﴿ ُ ْ‬
‫ﻗﻞ َ َ َ‬
‫ﻣﺴﺠﺪ﴾ أي أﺧﻠﺼﻮا ﻟﻪ ﺳﺠﻮدﻛﻢ ﴿ ْ ُ ْ‬
‫وادﻋﻮہ ُ﴾ اﻋﺒﺪوه‬ ‫ِﻨﺪ ُﻞ َ ْ ِ ٍ‬ ‫ﻜﻢ﴾ ﷲ ﴿ﻋ ْ َ‬‫وﺟﻮ َ ُ ْ‬
‫أو ﻗﺒﻠﻪ ½ﻓﺄﻗﺒﻠﻮا¼ ﻣﻘﺪرا ﴿ ُ ُ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻌﻮدون ﴿‪ ﴾﴾۲۹‬أي ﻳﻌﻴﺪﻛﻢ أﺣﻴﺎء)‪ (٧‬ﻳﻮم‬ ‫ﻛﻢ﴾ ﺧﻠﻘﻜﻢ وﻟﻢ ﺗﻜﻮﻧﻮا ﺷﻴﺌﺎ ﴿ َ ُ ْ ُ ْ َ‬ ‫ﺑﺪ َ ُ ْ‬ ‫ﻳﻦ﴾ ﻣﻦ اﻟﺸﺮك‪َ َ ﴿.‬‬ ‫﴿ُ ْ ِِ‬
‫?‬
‫ﻛﻤﺎ َ َ‬ ‫ﻣﺨﻠﺼ ْ َ ﻟَ ُ اﻟﺪ ْ َ‬
‫دون اﷲ ِ﴾ أي ﻏﲑه‬
‫ﻣﻦ ُ ْ ِ‬ ‫اﻟﺸﻴﻄ ْ َ َ ْ ِ َ ٓ َ‬
‫اوﻟﻴﺎء ِ ْ‬ ‫اﺗﺨﺬوا ٰ ِ‬‫اﻟﻘﻴﺎﻣﺔ ﴿ َ ِ ْ ًﻘﺎ﴾ ﻣﻨﻜﻢ ﴿ َ ٰﺪي َو َ ِ ْ ًﻘﺎ َﺣﻖ َﻋﻠَﻴْ ِ ُﻢ اﻟﻀﻠ ٰﻠ َُﺔ)‪ِ (٨‬اﻧ ُ ُﻢ َ ُ‬
‫)‪(٩‬‬

‫ﻂ¼ ﻳ‪‬ﺴﺘ‪‬ﻌﻤﻞﹸ ﰲ ﻣ‪‬ﻌﺎﻥ ٍﳐﺘﻠﻔﺔٍ ﻛﺎﳊِﺼ‪‬ﺔ ﻭﺍﻟﻨﺼﻴﺐِ‬

‫ﺴِ‬‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻌ‪‬ﺪ‪‬ﻝِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﺑـ﴿ﺍﻟﻘِﺴ‪‬ﻂِ﴾ ﻫﺎﻫﻨﺎ ﻷﻥﹼ ﻟﻔﻆﹶ ½ﺍﻟﻘِ ‪‬‬ ‫)‪(١‬‬
‫ﻭﻏﲑِﳘﺎ ﻓﺄﹶﻭﻣ‪‬ﺄﹶ ﺇﱃ ﻣﻌﲎ‪ ‬ﻣِﻦ ﺑﲔِ ﻣﻌﺎﻧِﻴﻪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻟﻨﺴﺎﺀ ﲢﺖ ﺁﻳﺔ‪ ،١٣٥:‬ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﻌﲎ‪ ...‬ﺇﱁ[ ﻏﺮﺿ‪‬ﻪ ‪‬ﺬﺍ ﺩﻓﻊ‪ ‬ﺇﻳﺮﺍﺩٍ ﺻﺮ‪‬ﺡ ﺑﻪ ﻏﲑ‪‬ﻩ ﻭﺣﺎﺻﻠﻪ‪ ‬ﺃﻥﹼ ﴿ﺃﹶﻣ‪‬ﺮ‪ ﴾‬ﺇﺧﺒﺎﺭ ﻭ﴿ﺃﹶﻗِﻴﻤ‪‬ﻮ‪‬ﺍ﴾ ﺇﻧﺸﺎﺀ ﻭﻫﻮ ﻻ‬ ‫)‪(٢‬‬
‫ﻳ‪‬ﻌﻄﹶﻒ‪ ‬ﻋﻠﻰ ﺍﳋﹶﺒ‪‬ﺮِ‪ ،‬ﻭﺣﺎﺻﻞﹸ ﺍﳉﻮﺍﺏ ﺃﻧﻪ ﻋﻄﻒ‪ ‬ﺇﻧﺸﺎﺀٍ ﻋﻠﻰ ﺇﻧﺸﺎﺀٍ ﻟﻜﻦ‪ ‬ﺍﻹﻧﺸﺎﺀَ ﺍﳌﻌﻄﻮﻑ‪ ‬ﻋﻠﻴﻪ ﺇﻣﺎ ﺃﹶﻥﹾ ﻳ‪‬ﺆﺧ‪‬ﺬﹶ ﻣِﻦ ﻣﻌﲎ ﺍﻟﻜﻼﻡِ‬
‫ﻭﺇﻣﺎ ﺃﹶﻥ ﻳ‪‬ﻘﺪ‪‬ﺭ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﻣﻌﲎ ﴿ﺑﺎﻟﻘﺴﻂ﴾[ ﺃﻱ ﻣ‪‬ﻊ‪ ‬ﺿﻤﻴﻤﺔ ﻣﻌﲎ ﴿ﺃﹶﻣ‪‬ﺮ‪ ﴾‬ﻓﺈﻥﹼ ﻗﻮﻟﹶﻪ ½ﺃﹶﻱ‪ ‬ﻗﹶﺎﻝﹶ¼ ﺑﻴﺎﻥﹲ ﻟِﻤﻌﲎ ﴿ﺃﹶﻣ‪‬ﺮ‪ ،﴾‬ﻭﻗﻮﻟﻪ ½ﺃﹶﻗﺴِﻄﹸﻮﺍ¼ ﺑﻴﺎﻥ‬ ‫)‪(٣‬‬
‫ﳌﻌﲎ ﴿ﺑِﺎﻟﻘِﺴﻂِ﴾‪ ،‬ﻭﻗﻮﻟﻪ ½ﺃﹶﻭ‪ ‬ﻗﹶﺒ‪‬ﻠﹶﻪ‪ ...‬ﺇﱁ¼ ﺍﻟﺘﻘﺪﻳﺮ ﺃﻭ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ½ﻓﹶﺄﹶﻗﹾﺒِﻠﹸﻮ‪‬ﺍ¼ ﺣﺎﻟﺔﹶ ﻛﻮﻧِﻪ ﻣﻘﺪ‪‬ﺭ‪‬ﺍ ﻗﺒﻠﹶﻪ ﺃﻱ ﻗﺒﻞﹶ ﴿ﻭ‪‬ﺃﹶﻗِﻴ‪‬ﻤ‪‬ﻮ‪‬ﺍ﴾ ﻓـ½ﺃﻭ¼‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﰲ ﻗﻮﻟﻪ ½ﺃﻭ ﻗﺒﻠﻪ¼ ﺩﺍﺧﻠﺔ ﻋﻠﻰ ½ﻓﹶﺄﹶﻗﺒِﻠﻮﺍ¼ ﻭﻗﻮﻟﻪ ½ﻣﻘﺪ‪‬ﺭ‪‬ﺍ¼ ﺣﺎﻝ ﻣﻨﻪ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻗﺒﻠﹶﻪ¼ ﻣﻌﻤﻮﻝ ﻟـ½ﻣﻘﺪ‪‬ﺭ‪‬ﺍ¼ ﺗﺄﻣ‪‬ﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺃﹶﻗِﻴﻤ‪‬ﻮ‪‬ﺍ ﻭ‪‬ﺟ‪‬ﻮﻫ‪‬ﻜﹸﻢ‪ ‬ﻋِﻨ‪‬ﺪ‪ ‬ﻛﹸ ﱢﻞ ﻣ‪‬ﺴ‪‬ﺠِﺪٍ﴾[ ﻗﺎﻝ ﳎﺎﻫﺪ‪ :‬ﺃﻱ ﺍﺳﺘﻘﺒِﻠﻮﺍ ﺍﻟﻜﻌﺒﺔﹶ ﺣﻴﺚ ﺻﻠﹼﻴﺘﻢ‪ ،‬ﻭﻗﻴﻞ ﺃﺭﺍﺩ ﺇﺣﻀﺎﺭ‪ ‬ﺍﻟﻨﻴﺔِ ﰲ ﻛﻞﹼ‬ ‫)‪(٤‬‬
‫ﺻﻼﺓٍ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﹶﺧﻠِﺼﻮﺍ ﻟﻪ ﺳﺠﻮﺩ‪‬ﻛﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺈﻗﺎﻣﺔ ﺍﻟﻮﺟﻮﻩ ﷲ ﺍﻹﺧﻼﺹ‪ ‬ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻥﹼ ﺍﳉﻬﺔ ﻭﺍﳉﺴﻤﻴﺔ ﷲ‬ ‫)‪(٥‬‬
‫ﺗﻌﺎﱃ ﻣ‪‬ﺤﺎﻝ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺳﺠﻮﺩ‪‬ﻛﻢ¼ ﺃﻱ ﺻﻼﺗ‪‬ﻜﻢ‪ ،‬ﻓﻔﻴﻪ ﺗﺴﻤﻴﺔﹸ ﺍﻟﻜﻞﱢ ﺑﺎﺳﻢِ ﺃﹶﺷﺮﻑِ ﺃﺟﺰﺍﺋِﻪ ﻷﻥﹼ ﺃﹶﻗﺮﺏ‪ ‬ﻣ‪‬ﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ‪ ‬ﻣِﻦ ﺭﺑ‪‬ﻪ ﻭﻫﻮ‬
‫ﺳﺎﺟﺪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻋﺒ‪‬ﺪ‪‬ﻭﻩ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺪﻋﺎﺀ ﲟﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﻟِﺘﻀﻤ‪‬ﻨِﻬﺎ ﻟﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳ‪‬ﻌِﻴﺪ‪‬ﻛﻢ ﺃﹶﺣﻴﺎﺀً[ ﺑﺈﻋﺎﺩﺗِﻪ ﻓﺘ‪‬ﺠﺰ‪‬ﻭﻥ‪ ،‬ﻓﺎﻟﺘﺸﺒﻴﻪ ﰲ ﳎﺮ‪‬ﺩ ﺍﳋﻠﻖِ ﺑﻼ ﻛﻴﻔﻴﺔ ﻓﻼ ﻳ‪‬ﺮﺩ ﻛﻴﻒ ﻗﺎﻝ ﺫﻟﻚ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﺗﻌﺎﱃ ﺑ‪‬ﺪﺃﹶﻧ‪‬ﺎ ﺃﻭ‪ ‬ﹰﻻ‬ ‫)‪(٧‬‬
‫ﻧﻄﻔﺔﹰ ﹶﺛﻢ‪ ‬ﻋ‪‬ﻠﹶﻘﹶﺔﹰ‪ ...‬ﺇﱁ ﻭﺍﻟﻌﻮﺩ‪ ‬ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻳﻀﺎﺡ‪ ‬ﺍﳉﻮﺍﺏِ ﺃﻧﻪ ﺗﻌﺎﱃ ﻛﻤﺎ ﺃﹶﻭﺟﺪ‪‬ﻛﻢ ﺑﻌﺪ‪ ‬ﺍﻟﻌ‪‬ﺪ‪‬ﻡِ ﻛﺬﻟﻚ ﻳ‪‬ﻌﻴﺪ‪‬ﻛﻢ ﺑﻌﺪ‪‬ﻩ ﻓﺎﻟﺘﺸﺒﻴﻪ‬
‫ﰲ ﻧﻔﺲ ﺍﻹﺣﻴﺎﺀِ ﻭﺍﳋﻠﻖِ ﻻ ﰲ ﺍﻟﻜﻴﻔﻴﺔ ﻭﺍﻟﺘﺮﺗﻴﺐ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺣ‪ ‬ﻖ ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬اﻟﻀﻠ ٰﻠ َُﺔ ﴾[ ﺃﻱ ﺛﺒﺖ ﰲ ﺍﻷﺯﻝ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ﺇِﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﺗ‪‬ﺨ‪‬ﺬﹸﻭ‪‬ﺍ﴾ ﺗﻌﻠﻴﻞ ﻟﻘﻮﻟﻪ ﴿ﺣ‪‬ﻖ‪ ‬ﻋ‪‬ﻠﹶﻴ‪ِ ‬ﻬﻢ‪ ...‬ﺇﱁ﴾ ﻭ½ﺍﻟﻔﺮﻳﻖ¼‬ ‫)‪(٨‬‬
‫ﻣﺘﻌﺪ‪‬ﺩ ﰲ ﺍﳌﻌﲎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻏﲑِﻩ[ ﺃﹶﺷﺎﺭ‪ ‬ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﺩ‪‬ﻭ‪‬ﻥﹶ﴾ ﲟﻌﲎ ½ﻏﲑ¼ ﻷﻥﹼ ﻣﻌﲎ ﺩ‪‬ﻭﻥﹶ ½ﺃﹶﺩﱏ¼ ﺃﻱ ﺃﹶﻗﺮﺏ‪ ‬ﻣﻜﺎﻥٍ ﻣ‪‬ﻦ ﺍﻟﺸﻲﺀِ ﻭ‪‬ﺫﹶﺍ ﻻﻳ‪‬ﻤﻜِﻦ‪‬‬ ‫)‪(٩‬‬
‫ﻫﺎﻫﻨﺎ ﻻﺳﺘﺤﺎﻟﺔِ ﺍﳌﻜﺎﻥ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﺳﺘ‪‬ﻌﲑ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ½ﻏﲑﻩ¼‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺍﻵﻳﺔ‪] (٢٣:‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﻣﺴﺠﺪٍ﴾)‪ (٤‬ﻋﻨﺪ اﻟﺼﻼة‬ ‫ِﻨﺪ ُﻞ َ ْ ِ‬‫زﻳﻨﺘﻜﻢ﴾ ﻣﺎ ﻳﺴﱰ ﻋﻮرﺗﻜﻢ ﴿ﻋ ْ َ‬ ‫ﺧﺬوا ِ ْ َ َ ُ ْ‬
‫دم ُ ُ ْ‬ ‫ﺘﺪون ﴿‪َ ٰ ﴿ ﴾﴾۳۰‬ﻳﺒ ِ َ َ‬ ‫﴿َ َ ْ َ ُْ َ‬
‫وﻳﺤﺴﺒﻮن َاﻧ ُ ْﻢ ﻣ ْ َ ُ ْ َ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻣﻦ َ َم ِ ْ َ َ‬
‫زﻳﻨﺔ‬ ‫ﻗﻞ﴾ إﻧﻜﺎرا ﻋﻠﻴﻬﻢ ﴿ َ ْ‬ ‫ﻳﺤﺐ ْاﻟﻤُ ْ ِﻓ ِ ْ َ ﴿‪ْ ُ ﴿ ﴾﴾۳۱‬‬‫وﻻ ُ ْ ِ ُ ْﻓﻮا)‪ِ (٦‬اﻧ ٗ َﻻ ُ ِ‬ ‫واﻟﻄﻮاف ﴿و ُ ُ ْ‬
‫ﻠﻮا َوا ْ َ ُ ْﺑﻮا﴾ ﻣﺎ ﺷﺌﺘﻢ ﴿ َ َ‬
‫ﻉ‬
‫ﻉ‬ ‫)‪(٧‬‬ ‫)‪(٥‬‬

‫اﻟﺤﻴﻮة ِ ْ َ‬ ‫ﻳﻦ َ ُ ْ‬ ‫ﻗﻞ ِ َ ِ ِ‬ ‫ِﺒﺎدہٖ﴾ ﻣﻦ اﻟﻠﺒﺎس ﴿ َواﻟﻄ ٰﺒﺖِ ﴾ اﳌﺴﺘﻠﺬات ﴿ ِ َ‬ ‫اﷲ ِ اﻟ ِ ا َ ْ َ َج ﻟ ِﻌ َ ِ‬

‫?‬ ‫?‬
‫اﻟﺪﻧﻴﺎ﴾‬ ‫ﻣﻨﻮا ِ ْ َ ٰ‬ ‫ﻟﻠﺬ ْ َ‬ ‫اﻟﺮزق ُ ْ‬
‫ﻣﻦ ْ ِ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻳ‪‬ﺤ‪‬ﺴ‪‬ﺒ‪‬ﻮ‪‬ﻥﹶ ﺃﹶ‪‬ﻧﻬ‪‬ﻢ‪ ‬ﻣﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭ‪‬ﻥﹶ﴾[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﺍ‪‬ﺗﺨ‪‬ﺬﹸﻭﺍ﴾ ﺃﻭ ﺣﺎﻝ ﻣﻨﻪ‪ ،‬ﻭﺩ‪‬ﻟﹼﺖ‪ ‬ﻫﺬﻩ ﺍﻵﻳﺔﹸ ﻋﻠﻰ ﺃﻥﹼ ﳎﺮ‪‬ﺩ ﺍﻟﻈﻦ‪ ‬ﻭﺍﳊِﺴﺒﺎﻥ ﻻ ﻳ‪‬ﻜﻔِﻲ‬ ‫)‪(١‬‬
‫ﰲ ﺻﺤ‪‬ﺔ ﺍﻟﺪ‪‬ﻳﻦ ﺑﻞ ﻻ ﺑﺪ‪ ‬ﻣِﻦ ﺍﳉﹶﺰﻡِ ﻭﺍﻟﻘﻄﻊِ ﻷﻧﻪ ﺗﻌﺎﱃ ﺫﹶﻡ‪ ‬ﺍﻟﻜﻔﱠﺎﺭ‪ ‬ﺑﺄﻧ‪‬ﻬﻢ ﻳ‪‬ﺤﺴ‪‬ﺒ‪‬ﻮﻥ ﻛﻮﻧ‪‬ﻬﻢ ﻣ‪‬ﻬﺘﺪِﻳﻦ‪ ‬ﻭﻟﹶﻮ ﻻ ﺃﹶﻥﹼ ﻫﺬﺍ ﺍﳊﺴﺎﺏ‪ ‬ﻣﺬﻣﻮﻡ ﻟﹶﻤ‪‬ﺎ ﺫﹶﻣ‪‬ﻬﻢ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﺩ‪‬ﱠﻟﺖ‪ ‬ﺃﻳﻀﺎ ﻋﻠﻰ ﺃﻥﹼ ﻛﻞﱠ ﻣ‪‬ﻦ ﺷ‪‬ﺮ‪‬ﻉ‪ ‬ﰲ ﺑﺎﻃﻞ ﻓﻬﻮ ﻣﺴﺘ‪‬ﺤِﻖ‪ ‬ﻟﻠﺬﻡ‪ ‬ﺳﻮﺍﺀٌ ﺣ‪‬ﺴِﺐ‪ ‬ﻛﻮﻧ‪‬ﻪ ﻫ‪‬ﺪ‪‬ﻯ ﺃﻭ ﱂ ﻳ‪‬ﺤﺴ‪‬ﺐ ﺫﻟﻚ‪) .‬ﻛﺮﺧﻲ(‬
‫دم﴾‪ ...‬ﺇﱁ‪،‬‬
‫ََ‬ ‫دم﴾‪ ...‬ﺇﱁ[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﻤﺎ ﻛﺎﻥ ﺍﻟﻌ‪‬ﺮ‪‬ﺏ‪ ‬ﻳ‪‬ﻄﹸﻮﻓﹸﻮﻥ ﺑﺎﻟﺒﻴﺖ ﻋﺮﺍﺓﹰ ﻓﱰﻝ ﴿ ٰﻳﺒَ ِ‬ ‫ََ‬ ‫ﻗﻮﻟﻪ‪ٰ ﴿] :‬ﻳﺒَ ِ‬ ‫)‪(٢‬‬
‫ﻭﻗﻮﻟﹸﻪ ﴿ﻭ‪‬ﻛﹸﻠﹸﻮ‪‬ﺍ﴾ ﻗﺎﻝ ﺍﻟﻜﻠﱯ‪ :‬ﻛﺎﻧﺖ ﺑﻨﻮ ﻋﺎﻣﺮ ﻻ ﻳﺄﻛﻠﻮﻥ ﰲ ﺃﻳﺎﻡ ﺣﺠﻬﻢ ﺇﻻ ﻗﻮﺗﺎ ﻭﻻ ﻳﺄﻛﻠﻮﻥ ﳊﻤﺎ ﻭﻻ ﺩﲰﺎ ﻳﻌﻈﻤﻮﻥ ﺑﺬﻟﻚ‬
‫ﺣﺠﻬﻢ ﻓﻬﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﻳﻔﻌﻠﻮﺍ ﻛﻔﻌﻠﻬﻢ ﻓﱰﻝ ﴿ﻭ‪‬ﻛﹸﻠﹸﻮ‪‬ﺍ ﻭ‪‬ﺍﺷ‪‬ﺮ‪‬ﺑ‪‬ﻮ‪‬ﺍ﴾ ﻳﻌﲏ ﺍﻟﻠﺤﻢ‪ ‬ﻭﺍﻟﺪﺳﻢ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻳ‪‬ﺴﺘ‪‬ﺮ‪ ‬ﻋ‪‬ﻮﺭﺗ‪‬ﻜﻢ[ ﻓﹶﺴ‪‬ﺮ ﺑﻪ ﺭﻋﺎﻳﺔﹰ ﻟِﺴ‪‬ﺒﺐِ ﺍﻟﱰﻭﻝِ ﻭﺃﺻﻞِ ﺍﻟﻮﺍﺟﺐِ ﰲ ﻫﺬﺍ ﺍﳌﹶﺤ‪‬ﻞﱢ‪ ،‬ﻭﻋﻤﻮﻡ‪ ‬ﺍﻟﻠﻔﻆ ﻳ‪‬ﻔﻴﺪ ﺃﻥﹼ ﺍﳌﹶﻄﻠﻮﺏ‪ ‬ﰲ‬ ‫)‪(٣‬‬
‫ﺍﻟﺼﻼﺓِ ﻭﺍﻟﻄﻮﺍﻑِ ﻭﻣ‪‬ﺸﺎﻫِﺪِ ﺍﳋﹶﲑِ ﲨﻴﻞﹸ ﺍﻟﺜﻴﺎﺏِ ﻛﻤﺎ ﻫﻮ ﺍﳌﻨﺪﻭﺏ‪ ‬ﺷﺮﻋﺎﹰ‪ ،‬ﺗﺄﻣ‪‬ﻞ ‪).‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺧ‪‬ﺬﹸﻭ‪‬ﺍ ﺯِﻳﻨ‪‬ﺘ‪‬ﻜﹸﻢ‪ ‬ﻋِﻨ‪‬ﺪ‪ ‬ﻛﹸ ﱢﻞ ﻣ‪‬ﺴ‪‬ﺠِﺪٍ﴾[ ﺃﻣﺮ ﺑﺎﻟﺴ‪‬ﺘﺮِ ﻋﻨﺪ ﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﻠﻔﻆﹸ ﺷﺎﻣﻞ ﻟﻠﺼﻼﺓ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻨﺪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﻄﻮﺍﻑ[ ﻏﺮﺿﻪ ﺗﻔﺴﲑ ﺍﳌﺴﺠﺪ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﻄﻮﺍﻑ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﻏﲑﻩ ﻓﻠﻮ ﺃﺳﻘﻂ ﻟﻔﻆ ½ﻋﻨﺪ¼ ﻟﻜﺎﻥ‬ ‫)‪(٥‬‬
‫ﺃﻭﺿﺢ‪) .‬ﲨﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻛﹸﻠﹸﻮ‪‬ﺍ ﻭ‪‬ﺍﺷ‪‬ﺮ‪‬ﺑ‪‬ﻮ‪‬ﺍ ﻭ‪‬ﻻﹶ ﺗ‪‬ﺴ‪‬ﺮِﻓﹸﻮ‪‬ﺍ﴾[ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺟ‪‬ﻤﻊ ﺍﷲُ ﺍﳊﻜﻤﺔﹶ ﰲ ﺷﻄﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ﺟ‪‬ﻤﻌﺖ ﻫﺬﻩ ﺍﻵﻳﺔﹸ‬ ‫)‪(٦‬‬
‫ﺃﺻﻮﻝﹶ ﺍﻷﺣﻜﺎﻡِ؛ ﺍﻷﻣﺮ ﺑﻘﻮﻟﻪ‪﴿ :‬ﺧ‪‬ﺬﹸﻭ‪‬ﺍ ﺯِﻳ‪‬ﻨ‪‬ﺘ‪ ‬ﹸﻜﻢ‪ ﴾‬ﻭﺍﻹﺑﺎﺣﺔﹶ ﺑﻘﻮﻟﻪ ﴿ﻭ‪‬ﻛﹸﻠﹸﻮ‪‬ﺍ ﻭ‪‬ﺍﺷ‪‬ﺮ‪‬ﺑ‪‬ﻮ‪‬ﺍ﴾ ﻭﺍﻟﻨﻬﻲ ﺑﻘﻮﻟﻪ ﴿ﻭ‪‬ﻻﹶ ﺗ‪‬ﺴ‪‬ﺮِﻓﹸﻮ‪‬ﺍ﴾ﻭﺍﳋﱪ‪ ‬ﺑﻘﻮﻟﻪ‬
‫ﺐ ﻧﺼﺮﺍﱐﱞ ﻟِﻌ‪‬ﻠﻲ‪ ‬ﺑﻦ ﺍﳊﺴﲔ‪ :‬ﻟﻴﺲ ﰲ ﻛﺘﺎﺑﻜﻢ ﻣِﻦ ﻋِﻠﻢ ﺍﻟﻄﺐ‪‬‬ ‫ﺤﺐ‪ ‬ﺍﻟﹾﻤ‪‬ﺴ‪‬ﺮِﻓِﲔ‪ ،﴾‬ﻭﰲ ﺍﻟﻌﺠﺎﺋﺐ ﻟﻠﻜﺮﻣﺎﱐ‪ :‬ﻗﺎﻝ ﻃﺒﻴ ‪‬‬ ‫﴿ﺇِﻧ‪‬ﻪ‪ ‬ﻻﹶ ﻳ‪ِ ‬‬
‫ﺷﻲﺀٌ‪ ،‬ﻭﺍﻟﻌِﻠﻢ ﻋِﻠﻤﺎﻥ؛ ﻋِﻠﻢ ﺍﻷﺩﻳﺎﻥ ﻭﻋﻠﻢ ﺍﻷﺑﺪﺍﻥ ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻲ‪ ‬ﺟ‪‬ﻤﻊ ﺍﷲُ ﺍﻟﻄﺐ‪ ‬ﰲ ﻧﺼﻒ ﺁﻳﺔٍ ﻣِﻦ ﻛﺘﺎﺏِ ﺍﷲ ﻭﻫﻮ ﻗﻮﻟﹸﻪ ﴿ﻭ‪‬ﻛﹸﻠﹸﻮ‪‬ﺍ‬
‫ﻭ‪‬ﺍﺷ‪‬ﺮ‪‬ﺑ‪‬ﻮ‪‬ﺍ ﻭ‪‬ﻻﹶ ﺗ‪‬ﺴ‪‬ﺮِﻓﹸﻮ‪‬ﺍ﴾ ﻓﻘﺎﻝ ﺍﻟﻨﺼﺮﺍﱐﱡ ﻭﱂ ﻳ‪‬ﺮﻭ‪ ‬ﻋﻦ ﺭﺳﻮﻟﻜﻢ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺷﻲﺀ ﰲ ﺍﻟﻄﺐ ﻓﻘﺎﻝ ﻗﺪ ﺟ‪‬ﻤﻊ ﺭﺳﻮﻟﹸﻨﺎ ﺻﻠﻰ‬
‫ﳊﻤ‪‬ﻴ‪‬ﺔﹸ ﺭ‪‬ﺃﺱ‪ ‬ﻛﻞﱢ ﺩ‪‬ﻭﺍﺀٍ ﻭ‪‬ﺍ ‪‬ﻋﻂِ ﻛﹸ ﱠﻞ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻄﺐ‪ ‬ﰲ ﺃﻟﻔﺎﻅٍ ﻳﺴﲑﺓٍ ﻭﻫﻲ ﻗﻮﻟﹸﻪ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪)) :‬ﺍﳌﹶﻌِﺪﺓﹸ ﺑﻴﺖ‪ ‬ﺍﻟﺪﺍﺀِ ﻭ‪‬ﺍ ِ‬
‫ﺑ‪‬ﺪﻥٍ ﻣ‪‬ﺎ ﻋ‪‬ﻮ‪‬ﺩﺗ‪‬ﻪ(( ﻓﻘﺎﻝ ﺍﻟﻨﺼﺮﺍﱐ ﻣﺎ ﺗ‪‬ﺮﻙ ﻛﺘﺎﺑ‪‬ﻜﻢ ﻭﻻ ﻧﺒﻴ‪‬ﻜﻢ )ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ( ﻟِـ½ﺟﺎﻟِﻴﻨﻮﺱ¼ ﻃﺒ‪‬ﺎ‪] .‬ﻣﺪﺍﺭﻙ‪ ،‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﻧﻜﺎﺭﺍﹰ ﻋﻠﻴﻬﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘِﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ‪ ‬ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺻﺤﺔِ ﻏﲑِﻩ ﰲ ﺍﳌﹶﻘﺎﻡِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﻠﺒﺎﺱ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺫﻛﺮ ﺍﻟﺰﻳﻨﺔ ﻭﺃﺭﺍﺩ ﺑِﻬﺎ ﻣ‪‬ﺤﻠﱠﻬﺎ ﻣ‪‬ﺠﺎﺯﺍﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹸﻞﹾ ﻣ‪‬ﻦ‪ ‬ﺣ‪ ‬ﺮﻡ‪ ‬ﺯِﻳ‪‬ﻨ‪‬ﺔﹶ ﺍﷲِ ﺍﱠﻟﺘِﻲ‪ ‬ﺃﹶﺧ‪‬ﺮ‪‬ﺝ‪ ‬ﻟِﻌِﺒ‪‬ﺎﺩِﻩ ﻭ‪‬ﺍﻟ ﱠﻄﻴ‪‬ﺒٰﺖِ ﻣِﻦ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﻕِ﴾[ ﻓﻴﻪ ﺭﺩ‪ ‬ﻋﻠﻰ ﻣ‪‬ﻦ ﻳ‪‬ﺘ‪‬ﻮﺭ‪‬ﻉ‪ ‬ﻋﻦ ﺃﹶﻛﻞِ ﺍﳌﺴﺘ‪‬ﻠﹶﺬﹼﺍﺕِ ﻭﻟﹸﺒﺲِ‬ ‫)‪(٩‬‬
‫ﺍﳌﹶﻼﺑﺲ ﺍﻟﺮﻓﻴﻌﺔِ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫اﻟﻘﻴﻤﺔ ِ َﻛﺬٰ ﻟ ِ َ ُ َ ُ‬
‫ﻔﺼﻞ‬ ‫ﺧﺎﻟﺼ ٌﺔ﴾ ﺧﺎﺻﺔ ﺑﻬﻢ‪ ،‬ﺑﺎﻟﺮﻓﻊ واﻟﻨﺼﺐ ﺣﺎل ﴿ ْ َ‬
‫ﻳﻮم ْ ِ ٰ َ‬ ‫ﺑﺎﻻﺳﺘﺤﻘﺎق وإن ﺷﺎرﻛﻬﻢ ﻓﻴﻬﺎ ﻏﲑﻫﻢ ﴿ َ ِ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻗﻞ ِ َ‬
‫اﻧﻤﺎ َ َم َر َ‬ ‫َﻤﻮن ﴿‪ ﴾﴾۳۲‬ﻳﺘﺪﺑﺮون ﻓﺈ‪‬ﻢ اﳌﻨﺘﻔﻌﻮن ﺑﻬﺎ ﴿ ُ ْ‬ ‫اﻻﻳﺖِ ﴾ ﻧﺒﻴّﻨﻬﺎ ﻣﺜﻞ ذﻟﻚ اﻟﺘﻔﺼﻴﻞ ﴿ﻟ ِ َ ْﻘﻮم ٍ ْﻌﻠ ُ ْ َ‬
‫ْٰٰ‬
‫)‪(٣‬‬

‫واﻟﺒ ْ َ ﴾ ﻋ اﻟﻨﺎس‬ ‫واﻻﺛﻢ﴾ اﳌﻌﺼﻴﺔ ﴿ َ ْ َ‬

‫)‪(٥‬‬
‫ﺑﻄﻦ﴾ أي ﺟﻬﺮﻫﺎ وﺳﺮﻫﺎ ﴿ َ ْ ِ ْ َ‬ ‫وﻣﺎ َ َ َ‬ ‫اﻟﻔﻮاﺣﺶ﴾ اﻟﻜﺒﺎﺋﺮ ﻛﺎﻟﺰﻧﺎ ﴿ َﻣﺎ َﻇ َﺮَ ِﻣﻨْ َﺎ َ َ‬
‫)‪(٤‬‬
‫ََْ َِ‬
‫ﻘﻮﻟﻮا َﻋ َ اﷲ ِ َﻣﺎ َﻻ َ ْﻌﻠ ُ ْ َ‬
‫َﻤﻮن‬ ‫وان َ ُ ْ ُ ْ‬
‫ﺳﻠﻄﻨﺎ﴾ ﺣﺠﺔ ﴿ َ ْ‬ ‫وان ُ ْ ِ ُ ْ‬
‫ﻛﻮا ِﺑﺎﷲ ِ َﻣﺎ َ ْﻟﻢ ُ َﻳﻨﺰ ْل ﺑ ِ ٖ ﴾ ﺑﺈﺷﺮاﻛﻪ ﴿ ُ ْ ٰ ً‬ ‫اﻟﺤﻖ﴾ ﻫﻮ اﻟﻈﻠﻢ ﴿ َ َ ْ‬‫﴿ ِ َﻐ ْ ِ ْ َ‬
‫وﻻ‬
‫ﺎﻋﺔ َ‬ ‫ﺴﺘﺎ ْ ِ ُ ْ َ‬
‫ون﴾ ﻋﻨﻪ)‪َ﴿ (٩‬ﺳ َ ً‬ ‫اﺟﻠُ ُ ْﻢ َﻻ َ ْ َ‬ ‫ﻓﺎذا َ ٓ َ‬
‫ﺟﺎء َ َ‬ ‫﴿‪ ﴾﴾۳۳‬ﻣﻦ ﲢﺮﻳﻢ ﻣﺎ ﻟﻢ ﳛﺮم وﻏﲑه ﴿ َوﻟ ِ ُﻞ ا ُﻣﺔٍ َ َ ٌ‬
‫اﺟﻞ﴾ ﻣﺪة)‪َ ِ َ ﴿ (٧‬‬
‫)‪(٨‬‬ ‫)‪(٦‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻻﺳﺘِﺤﻘﺎﻕ[ ﺃﻱ ﺍﻷﺻﻠﻲ‪ ،‬ﻭﻫﺬﺍ ﺟﻮﺍﺏ‪ ‬ﻛﻴﻒ ﺃﹸﺧﺒِﺮ‪ ‬ﻋﻦ ﺍﻟﺰﻳﻨﺔ ﻭﺍﻟﻄﻴﺒﺎﺕ ﺑﺄ‪‬ﻤﺎ ﻟﻠﺬﱢﻳﻦ ﺁﻣﻨﻮﺍ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻣ‪‬ﻊ‪ ‬ﺃﻥ ﺍﳌﺸﺎﻫﺪ‬ ‫)‪(١‬‬
‫ﺃ‪‬ﻤﺎ ﻟﻐﲑ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻛﺜﺮ‪ ‬ﻭﺃﹶﺩ‪‬ﻭ‪‬ﻡ‪‬؟ ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥﹼ ﰲ ﺍﻵﻳﺔ ﺇﺿﻤﺎﺭﺍ ﺗﻘﺪﻳﺮﻩ ½ﻗﹸﻞ ﻫﻲ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻏﲑ‪ ‬ﺧﺎﻟﺼﺔٍ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‬
‫ﻭﺧﺎﻟﺼﺔﹲ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔ¼ ﻓﻬﻲ ﻟﹶﻬﻢ ﺃﺻﺎﻟﺔﹰ ﻭﻟﻠﻜﻔﺎﺭ ﺗﺒﻌﺎﹰ ﻟﻘﻮﻟﻪ ﴿ﻭ‪‬ﻣ‪‬ﻦ‪ ‬ﻛﹶﻔﹶﺮ‪ ‬ﻓﹶﺄﹸﻣ‪‬ﺘ‪‬ﻌ‪‬ﻪ‪ ‬ﻗﹶﻠِﻴ‪‬ﻼﹰ ﹸﺛﻢ‪ ‬ﺃﹶﺿ‪ ‬ﹶﻄﺮ‪‬ﻩ‪ ‬ﺇِﱃ ﻋ‪‬ﺬﹶﺍﺏِ ﺍﻟﻨ‪‬ﺎﺭِ﴾ ]ﺍﻟﺒﻘﺮﺓ‪) .[١٢٦:‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺮﻓﻊ[ ﺃﻱ ﻋﻠﻰ ﺃﻧﻪ ﺧ‪‬ﺒ‪ ‬ﺮ ﺛﺎﻥٍ ﻟـ﴿ ِﻫﻲ‪ ،﴾‬ﻭﻗﻮﻟﹸﻪ ½ﺣﺎﻝ¼ ﺃﻱ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﻜِﻦ‪ ‬ﰲ ﺍﳋﹶﺒ‪‬ﺮ ﺍﶈﺬﻭﻑ ﺃﻱ ﻫﻲ ﻛﺎﺋﻨﺔﹲ ﳍﻢ‬ ‫)‪(٢‬‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺎﻟﺔﹶ ﻛﻮﻧِﻬﺎ ﺧﺎﻟﺼﺔﹰ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺧﺎﺯﻥ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺘﺪ‪‬ﺑ‪‬ﺮﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻠﻢ ﻫﻮ ﺍﻟﺬﻱ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺘﺪﺑﺮ ﻷﻧﻪ ﺍﻟﻨﺎﻓﻊ ﻻ ﻣﻄﻠﻘﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹸﻞﹾ ﺇِ‪‬ﻧﻤ‪‬ﺎ ﺣ‪ ‬ﺮﻡ‪ ‬ﺭ‪‬ﺑ‪‬ﻲ‪ ‬ﺍﻟﹾﻔﹶﻮ‪‬ﺍﺣِﺶ‪ [﴾‬ﻗﺎﻝ ﺍﻟﻜﻴﺎ‪ :‬ﺍﻟﻔﻮﺍﺣﺶ ﰲ ﺍﻟﻠﻐﺔ ﻳ‪‬ﻘﻊ ﻋﻠﻰ ﻛﻞ ﻗﺒﻴﺢ ﻓﺠ‪‬ﻤﻌﺖ ﻫﺬﻩ ﺍﻵﻳﺔﹸ ﺍﶈﺮ‪‬ﻣﺎﺕِ ﻛﻤﺎ‬ ‫)‪(٤‬‬
‫ﺟ‪‬ﻤﻌﺖِ ﺍﻟﱵ ﻗﹶﺒﻠﹶﻬﺎ ﺍﳌﹸﺤﻠﱠﻼﺕِ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻌﺼﻴﺔﹶ[ ﺃﻱ ﻓﻬﻮ ﻋﻄﻒ ﻋﺎﻡ‪ ‬ﻋﻠﻰ ﺧﺎﺹ‪ ،‬ﻭﺍﻟﺜﻼﺛﺔﹸ ﺑﻌﺪ‪‬ﻩ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻴﻪ ﻋﻄﻒ‪ ‬ﺧﺎﺹ‪ ‬ﻋﻠﻰ ﻋﺎﻡ‪ ‬ﻟِﻤ‪‬ﺰﻳﺪِ ﺍﻻﻋﺘﻨﺎﺀِ ﺑِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻏﲑِﻩ[ ﻛﺘﺤﻠﻴﻞِ ﻣ‪‬ﺎ ﻟﹶﻢ ﻳ‪‬ﺤ‪‬ﻠﱢﻞ ﻭﺍﻹﳊﺎﺩِ ﰲ ﺻﻔﺎﺗِﻪ‪ ،‬ﻭﻗﻮﻟِﻬﻢ‪½ :‬ﺍﷲُ ﺃﹶﻣ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﺑِﻬﺎ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺪ‪‬ﺓﹲ[ ﺃﻱ ﻣﺪﺓ ﺍﻟﻌ‪‬ﻤ‪‬ﺮِ ﻣِﻦ ﺃﻭ‪‬ﳍﺎ ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ﻓﹶﺈِﺫﹶﺍ ﺟ‪‬ﺂﺀَ ﺃﹶﺟ‪‬ﻠﹸﻬ‪‬ﻢ‪ ﴾‬ﺃﻱ ﺁﺧِﺮ‪ ‬ﻫﺬﻩِ ﺍﳌﹸﺪ‪‬ﺓِ‪ ،‬ﻓﺬﻟﻚ ﺃﻇﻬﺮ‪ ‬ﻻﺧﺘﻼﻑ ﺍﻷَﺟ‪‬ﻞِ‬ ‫)‪(٧‬‬
‫ﰲ ﺍﳌﹶﻮﺿِﻌ‪‬ﲔ‪ ،‬ﻭﺍﻷَﺟ‪‬ﻞﹸ ﻳ‪‬ﻄﻠﹶﻖ‪ ‬ﻋﻠﻰ ﻛﹸﻞﱟ ﻣِﻦ ﻣﺪ‪‬ﺓِ ﺍﻟﻌ‪‬ﻤ‪‬ﺮِ ﺑﺘﻤﺎﻣﻬﺎ ﻭﻋﻠﻰ ﺍﳉﺰﺀ ﺍﻷﺧﲑِ ﻣﻨﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﺈِﺫﹶﺍ ﺟ‪‬ﺂﺀَ ﺃﹶﺟ‪‬ﻠﹸﻬ‪‬ﻢ‪ [﴾‬ﺍﻵﻳﺔ‪ ،‬ﺍﺳﺘ‪‬ﺪ‪‬ﻝ ‪‬ﺎ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌ‪‬ﻤ‪‬ﺮ‪ ‬ﻻ ﻳ‪‬ﺰﻳﺪ ﻭﻻ ﻳ‪‬ﻨﻘﺺ‪ ،‬ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻗﺎﻝ ﺗ‪‬ﺬﺍﻛﹶﺮ‪‬ﻧﺎ‬ ‫)‪(٨‬‬
‫ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﻷﻋﻤﺎﺭ‪ ‬ﻓﻘﻠﻨﺎ ﻣ‪‬ﻦ ﻭ‪‬ﺻ‪‬ﻞﹶ ﺭِﲪ‪‬ﻪ ﺃﹸﻧ‪‬ﺴِﺊﹶ ﰲ ﺃﹶﺟ‪‬ﻠﻪ ﻓﻘﺎﻝ ))ﺇﻧﻪ ﻟﻴﺲ ﺑﺰﺍﺋﺪ ﰲ ﻋ‪‬ﻤ‪‬ﺮِﻩ ﻗﺎﻝ ﺍﷲ‪:‬‬
‫﴿ﻓﹶﺈِﺫﹶﺍ ﺟ‪‬ﺂﺀَ ﺃﹶﺟ‪‬ﻠﹸﻬ‪‬ﻢ‪ ‬ﻻﹶ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺄﹾﺧِﺮ‪‬ﻭ‪‬ﻥﹶ ﺳ‪‬ﺎﻋ‪‬ﺔﹰ ﻭ‪‬ﻻﹶ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻘﹾﺪِﻣ‪‬ﻮ‪‬ﻥﹶ﴾ ﻭﻟﻜﻦ‪ ‬ﺍﻟﺮﺟﻞﹶ ﺗﻜﻮﻥ ﻟﻪ ﺍﻟﺬﺭﻳ‪‬ﺔﹸ ﺍﻟﺼﺎﳊﺔﹸ ﻓﻴ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥﹶ ﺍﷲَ ﻣِﻦ ﺑ‪‬ﻌﺪِﻩ ﻓﺬﻟﻚ‬
‫ﺍﻟﺬﻱ ﻳ‪‬ﻨ‪‬ﺴ‪‬ﺄﹸ ﰲ ﺃﹶﺟ‪‬ﻠﹶﻪِ(( ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻻﹶ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺄﹾﺧِﺮ‪‬ﻭ‪‬ﻥﹶ﴾ ﻋﻨﻪ[ ﺟﻮﺍﺏ ﴿ﺇِﺫﹶﺍ﴾‪ ،‬ﻭﺍﳌﻀﺎﺭﻉ ﺍﳌﹶﻨﻔﻲ‪ ‬ﺑـ½ﻻ¼ ﺇﺫﺍ ﻭﻗﻊ ﺟﻮﺍﺑﺎ ﻟـ½ﺇﺫﺍ¼ ﰲ ﺍﻟﻈﺎﻫﺮ ﺟﺎﺯ ﺃﻥ ﻳ‪‬ﺘ‪‬ﻠﹶﻘﹼﻰ ﺑﺎﻟﻔﺎﺀ‬ ‫)‪(٩‬‬
‫ﻭﺃﻥ ﻻ ﻳ‪‬ﺘ‪‬ﻠﹶﻘﹼﻰ ‪‬ﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ‪ :‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﺘﻘﺪ ﺃﻥﹼ ﺑﲔ ﺍﻟﻔﺎﺀ ﻭﺍﻟﻔﻌﻞ ﺑﻌﺪ‪‬ﻫﺎ ﺍﲰﺎ ﻣﺒﺘﺪﺃ ﻓﺘ‪‬ﺼﲑ ﺍﳉﻤﻠﺔﹸ ﺍﲰﻴﺔﹰ‪ ،‬ﻭﻣﱴ ﻛﺎﻧﺖ ﻛﺬﻟﻚ‬
‫ﻭ‪‬ﺟﺐ ﺃﻥ ﺗ‪‬ﺘﻠﻘﹼﻰ ﺑﺎﻟﻔﺎﺀ‪ ،‬ﺃﻭ ﴿ﺇِﺫﹶﺍ﴾ ﺍﻟﻔﹸﺠﺎﺋﻴﺔﹸ‪ ،‬ﻭ﴿ﺳ‪‬ﺎﻋ‪‬ﺔﹰ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻑ ﻭﻫﻲ ﻣ‪‬ﺜﹶﻞﹲ ﰲ ﻗﻠﹼﺔِ ﺍﻟﺰ‪‬ﻣﺎﻥ‪) .‬ﺳ‪‬ﻤﲔ(‬

‫‪198‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫رﺳﻞ ْ ُ ْ‬
‫ﻣﻨﻜﻢ‬ ‫دم ِاﻣﺎ﴾ ﻓﻴﻪ إدﻏﺎم ﻧﻮن ½إن¼ اﻟﺸﺮﻃﻴﺔ ﰲ ½ﻣﺎ¼ اﳌﺰﻳﺪة ﴿ َ ْﻳﺎﺗ ِ َ ُ ْ‬
‫ﻨﻜﻢ ُ ُ ٌ‬ ‫ﺴﺘﻘﺪﻣﻮن ﴿‪ ﴾﴾۳۴‬ﻋﻠﻴﻪ ﴿ ٰ َﻳﺒ ِ َ َ‬ ‫َ ْ َْ ِ ُْ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻳﻦ‬ ‫ﻳﺤﺰﻧﻮن ﴿‪ ﴾﴾۳۵‬ﰲ اﻵﺧﺮة)‪ِ َ ﴿ (٥‬‬

‫واﻟﺬ ْ َ‬ ‫وﻻ ُ ْﻢ َ ْ َ ُ ْ َ‬
‫ﺧﻮف َﻋﻠَﻴْ ِ ْﻢ َ َ‬ ‫ﻓﻤﻦ اﺗ ٰ ﴾ اﻟﺸﺮك ﴿ َ َ ْ‬
‫واﺻﻠ ََﺢ﴾ ﻋﻤﻠﻪ)‪َ َ ﴿ (٤‬‬
‫ﻓﻼ َ ْ ٌ‬ ‫ﻘﺼﻮن َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ ﻳ ٰ ِ ْ َ َ ِ‬ ‫َُ ْ َ‬
‫)‪(٣‬‬

‫ﻓﻤﻦ﴾ أي ﻻ‬ ‫ﺧﻠﺪون ﴿‪ْ َ َ ﴿ ﴾﴾۳۶‬‬ ‫واﺳﺘﻜْ َ ُ ْوا﴾ ﺗﻜﱪوا ﴿ َﻋﻨْ َ ۤﺎ﴾ ﻓﻠﻢ ﻳﺆﻣﻨﻮا ﺑﻬﺎ ﴿ا ُوﻟٓ ٰ ِ َ َ ْ ٰ ُ‬
‫اﺻﺤﺐ اﻟﻨﺎرِ ُ ْﻢ ِﻓﻴْ َﺎ ٰ ِ ُ ْ َ‬ ‫َ ُْ‬
‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ َ ْ َ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫اوﻛﺬب ِﺑﺎ ٰ ٰﻳﺘ ِ ٖ ﴾ اﻟﻘﺮآن ﴿ا ُوﻟٓ ٰ ِ َ َ َﻳﻨﺎﻟ ُ ُ ْﻢ﴾ ﻳﺼﻴﺒﻬﻢ‬‫ﻛﺬﺑﺎ﴾ ﺑﻨﺴﺒﺔ اﻟﺸﺮﻳﻚ واﻟﻮﻟﺪ إﻟﻴﻪ ﴿ َ ْ َ َ‬ ‫ﻣﻤﻦ اﻓْ َ ٰي َﻋ َ اﷲ ِ َ ِ ً‬
‫أﺣﺪ ﴿اَ ْﻇﻠ َُﻢ ِ ِ‬
‫)‪(٨‬‬

‫ﺟﺎءﺗْ ُ ْﻢ‬ ‫ِﺘﺐ﴾ ﳑﺎ ﻛﺘﺐ ﳍﻢ ﰲ اﻟﻠﻮح اﳌﺤﻔﻮظ ﻣﻦ اﻟﺮزق واﻷﺟﻞ وﻏﲑ ذﻟﻚ ﴿ َﺣ ۤ ِ َ‬
‫اذا َ ٓ َ‬ ‫ﻣﻦ ا ْﻜ ٰ ِ‬ ‫﴿ َ ِﺼ ْﺒ ُ ُ ْﻢ﴾ ﺣﻈﻬﻢ ﴿ َ‬
‫دون اﷲ ِ َ ُ ْ‬
‫ﻗﺎﻟﻮا‬ ‫ﺗﺪﻋﻮن﴾ ﺗﻌﺒﺪون ﴿ ِ ْ‬
‫ﻣﻦ ُ ْ ِ‬ ‫ﻳﻦ َﻣﺎ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ َ ْ ُ ْ َ‬ ‫ﻗﺎﻟﻮا﴾ ﳍﻢ ﺗﺒﻜﻴﺘﺎ ﴿اَ ْ َ‬ ‫ﻳﺘﻮﻓ ْﻮﻧ َ ُ ْﻢ َ ُ‬
‫رﺳﻠﻨﺎ﴾ أي اﳌﻼﺋﻜﺔ ﴿ َ َ َ‬ ‫ُ ُ َُ‬
‫)‪(١١‬‬ ‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﻪ ﺇﺩﻏﺎﻡ‪ ‬ﻧﻮﻥِ ½ﺇِﻥِ¼ ﺍﻟﺸﺮﻃﻴﺔِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪِ ﺇﻳﺮﺍﺩِ ﺍﻟﻔﺎﺀِ ﻓﻴﻤﺎ ﺑﻌﺪ‪‬ﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺇِﻣ‪‬ﺎ ﻳ‪ ‬ﹾﺄﺗِﻴ‪‬ﻨﻜﹸﻢ‪ ‬ﺭ‪‬ﺳ‪‬ﻞﹲ ﻣ‪‬ﻨ‪‬ﻜﹸﻢ‪ [﴾‬ﺇﳕﺎ ﻗﺎﻝ ﴿ﺭ‪‬ﺳ‪‬ﻞﹲ﴾ ﺑﻠﻔﻆ ﺍﳉﻤﻊ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻭﺍﺣﺪﺍ ﻭﻫﻮ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‬ ‫)‪(٢‬‬
‫ﻷﻧﻪ ﺧﺎﺗ‪‬ﻢ ﺍﻷﻧﺒﻴﺎﺀِ ﻭﻫﻮ ﻣ‪‬ﺮﺳ‪‬ﻞ ﺇﱃ ﻛﺎﻓﹼﺔ ﺍﳋﹶﻠﻖ ﻓﺬﹶﻛﹶﺮﻩ ﺑﻠﻔﻆ ﺍﳉﻤﻊِ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ ﰲ ﻗﻮﻟﻪ‬
‫دم﴾ ﻋﺎﻡ‪ ‬ﰲ ﻛﻞﹼ ﺑ‪‬ﻨِﻲ‬ ‫دم﴾ ﻷﻫﻞ ﻣﻜﹼﺔ ﻭﻣ‪‬ﻦ ﻳ‪‬ﻠﺤﻖ ﺑِﻬﻢ‪ ،‬ﻭﻗﻴﻞ ﺃﺭﺍﺩ ﲨﻴﻊ‪ ‬ﺍﻟﺮﺳﻞِ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﳋﻄﺎﺏ ﰲ ﻗﻮﻟﻪ ﴿ ٰﻳﺒَ ِ َ َ‬ ‫﴿ ٰﻳﺒَ ِ َ َ‬
‫ﺁﺩﻡ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ ﴿ﻣِﻨ‪ ‬ﹸﻜﻢ‪ ﴾‬ﻳﻌﲏ ﻣِﻦ ﺟِﻨﺴﻜﻢ ﻭﻣِﺜﻠﻜﻢ ﻣِﻦ ﺑﲏ ﺁﺩﻡ‪ ‬ﻷﻥﹼ ﺍﻟﺮﺳﻮﻝ ﺇﺫﺍ ﻛﺎﻥ ﻣِﻦ ﺟﻨﺴﻬﻢ ﻛﺎﻥ ﺃﹶﻗﻄﻊ‪ ‬ﻟِﻌﺬﺭِﻫﻢ ﻭﺃﹶﺛﺒﺖ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟﻠﺤﺠ‪‬ﺔ ﻋﻠﻴﻬﻢ ﻷ‪‬ﻢ ﻳ‪‬ﻌﺮِﻓﹸﻮﻧﻪ ﻭﻳ‪‬ﻌﺮﻓﻮﻥ ﺃﺣﻮﺍﻟﹶﻪ ﻓﺈﺫﺍ ﺃﹶﺗﺎﻫﻢ ﲟﺎ ﻻ ﻳ‪‬ﻠﻴﻖ ﺑﻘﺪﺭﺗِﻪ ﺃﻭ ﺑﻘﺪﺭﺓ ﺃﻣﺜﺎﻟِﻪ ﻋ‪‬ﻠﻢ ﺃﻥﹼ ﺫﻟﻚ ﺍﻟﺬﻱ ﺃﹶﺗﻰ ﺑﻪ ﻣ‪‬ﻌﺠِﺰﺓﹲ ﻟﻪ‬
‫ﻭﺣﺠ‪‬ﺔ ﻋﻠﻰ ﻣ‪‬ﻦ ﺧﺎﻟﹶﻔﹶﻪ‪) .‬ﺧﺎﺯﻥ(‬
‫ﺍﻟﺸﺮﻙ[ ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ ½ﺍﻟﺸﺮﻙ¼ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻭﻫﻮ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻘﻮﻯ ﻫﻨﺎ ﺍﻟﺘﻘﻮﻯ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻭﻫﻲ ﺍﺗ‪‬ﻘﺎﺀ‬ ‫َ‬ ‫ﻗﻮﻟﻪ‪] :‬‬ ‫)‪(٣‬‬
‫ﺍﻟﺸﺮﻙِ ﺑﺎﻹﳝﺎﻥ ﻟِﻘﹶﺮﻳﻨﺔِ ﻗﻮﻟِﻪ ﴿ﻭ‪‬ﺃﹶﺻ‪‬ﻠﹶﺢ‪) .﴾‬ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻤ‪‬ﻠﹶﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑِ ﺍﳌﻔﻌﻮﻝ ﺃﻱ ﺃﹶﺻﻠﺢ‪ ‬ﻋﻤﻠﹶﻪ ﺑﺎﻟﺘﺪﺍﺭﻙ ﻭﻏﲑِﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻵﺧﺮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩ‪‬ﻓﻊِ ﻣﺎ ﻳﻘﺎﻝ‪ :‬ﻛﻴﻒ ﻳ‪‬ﻨﻔِﻲ ﺍﳋﻮﻑ‪ ‬ﻋﻦ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻹﳝﺎﻥﹸ ﺑﲔ‪ ‬ﺍﳋﻮﻑِ ﻭﺍﻟﺮﺟﺎﺀِ؟ ﺣﺎﺻﻞﹸ ﺍﻟﺪﻓﻊِ‬ ‫)‪(٥‬‬
‫ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻧﻔﻲ‪ ‬ﺍﳋﻮﻑِ ﺑﺎﻟﻜﻠﹼﻴﺔ ﺑﻞ ﻧﻔﻴ‪‬ﻪ ﻋﻨﻬﻢ ﰲ ﺍﻵﺧﺮﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻜﹶ‪‬ﺒﺮ‪‬ﻭ‪‬ﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴ‪‬ﲔ ﺯﺍﺋﺪﺓﹲ ﻟﻠﻤ‪‬ﺒﺎﻟﹶﻐﺔ‪ ،‬ﻭﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ‪ ‬ﻣِﻦ ﺍﻻﺳﺘِﻜﹾﺒﺎﺭ ﻫﻮ ﺍﻻﺳﺘِﻜﺒﺎﺭ‪ ‬ﺍﳌﹶﺬﻣ‪‬ﻮﻡ‪ ‬ﺑﻘﹶﺮِﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪) .‬ﺷﺎﻣﻠﺔ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻠﹶﻢ ﻳﺆﻣِﻨﻮﺍ ‪‬ﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻋ‪‬ﻨ‪‬ﻬ‪‬ﺎ﴾ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ ﺃﻱ ½ﺗ‪‬ﻜﹶﺒ‪‬ﺮ‪‬ﻭ‪‬ﺍ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑِﻬﺎ¼‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻﹶ ﺃﹶﺣ‪‬ﺪ‪ [‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ‪ ‬ﲟﻌﲎ ﺍﻟﻨﻔﻲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﳌﻼﺋﻜﺔُ[ ﺃﻱ ﺍﳌﹸﺆ‪‬ﻛﱠﻠﹸﻮﻥ ﺑﻘﺒﺾ ﺍﻷﺭﻭﺍﺡ ﺃﻭ ﺍﳌﻼﺋﻜﺔﹸ ﺍﳌﺆﻛﱠﻠﻮﻥ ﺑﺈﺩﺧﺎﳍﻢ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻔِﻲ ﺍﳌﹶﻘﺎﻡ ﻗﹶﻮﻻﻥِ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺒﻜِﻴﺘﺎﹰ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘِﻔﻬﺎﻡ ﻫﺎﻫﻨﺎ ﻟﻠﺘﻮﺑﻴﺦ ﻭﺍﻟﺘﻘﺮﻳﻊِ ﻻ ﻟﻼﺳﺘِﻌﻼﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻌﺒﺪﻭﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺪﻋﺎﺀ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﻷﻥﹼ ﻣ‪‬ﻦ ﻋ‪‬ﺒﺪ‪ ‬ﺷﻴﺌﺎ ﺩ‪‬ﻋﺎﻩ ﰲ ﺣ‪‬ﻮﺍﺋِﺠﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ ﰲ ﺍﻟﻨﺴﺎﺀ ﲢﺖ‬
‫ﺁﻳﺔ‪] (١١٧:‬ﻋﻠﻤﻴﺔ[‬

‫‪199‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﻗﺎل﴾ ﺗﻌﺎﱃ ﳍﻢ‬ ‫ﻳﻦ ﴿‪َ َ ﴿ ﴾﴾۳۷‬‬ ‫ﻔﺴ ِ ْﻢ﴾ ﻋﻨﺪ اﳌﻮت ﴿ َاﻧ ُ ْﻢ َ ُ ْ‬
‫ﺎﻧﻮا ﻛ ٰ ِ ِ ْ َ‬ ‫ﺪوا َﻋ اَ ْ ُ ِ‬
‫وﺷ ِ ُ ْ‬‫ﺿﻠﻮا﴾ ﻏﺎﺑﻮا ﴿ َﻋﻨﺎ﴾)‪ (١‬ﻓﻠﻢ ﻧﺮﻫﻢ ﴿ َ َ‬ ‫َ ْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫واﻻﻧﺲ ِ اﻟﻨﺎرِ﴾ ﻣﺘﻌﻠﻖ ﺑـ ½ادﺧﻠﻮا¼ ﴿ ُ َ‬

‫ﻠﻤﺎ‬ ‫اﻟﺠﻦ َ ْ ِ ْ ِ‬ ‫ﻣﻦ ْ ِ‬ ‫ﻗﺒﻠﻜﻢ َ‬‫ﻣﻦ َ ْ ِ ُ ْ‬
‫ﻗﺪ َﺧﻠ َْﺖ ِ ْ‬
‫ُﻣﻢ َ ْ‬ ‫ادﺧﻠﻮا ﴾ ﲨﻠﺔ ﴿ا َ ٍ‬ ‫ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﴿ ْ ُ ُ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻗﺎﻟﺖ ا ُ ْ ٰ ُ ْﻢ﴾‬ ‫ادارﻛﻮا﴾ ﺗﻼﺣﻘﻮا ﴿ﻓ ِﻴْ َ‪٣‬ﺎ َ ِ ْ ً‬

‫ﺟﻤﻴﻌﺎ َ َ ْ‬
‫)‪(٨‬‬
‫اذا َ ُ ْ‬ ‫ُﺧﺘ َﺎ﴾ اﻟﱵ ﻗﺒﻠﻬﺎ)‪ (٧‬ﻟﻀﻼﳍﺎ ﺑﻬﺎ ﴿ َﺣ ۤ ِ َ‬ ‫دﺧﻠ َْﺖ ا ُﻣ ٌﺔ﴾ اﻟﻨﺎر ﴿ َ َ ْ‬
‫ﻟﻌﻨﺖ ا ْ َ‬ ‫ََ‬
‫=‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٢‬‬
‫ﻧـــــــــــــــــ‬
‫ﺿﻌﻔﺎ﴾ ﻣﻀﻌﻔﺎ ﴿ َ‬
‫ﻣﻦ اﻟﻨﺎر ِ‬ ‫ﻋﺬاﺑﺎ ِ ْ ً‬ ‫ﺆﻻءِ َ َ ْ َ‬
‫اﺿﻠﻮﻧﺎ َﻓﺎٰﺗ ِ ِ ْﻢ َ َ ً‬ ‫رﺑﻨﺎ ُ َ ٓ‬‫ﻻوﻟ ٰ ُ ْﻢ﴾ أي ﻷﺟﻠﻬﻢ وﻫﻢ اﳌﺘﺒﻮﻋﻮن‪َ َ ﴿:‬‬ ‫وﻫﻢ اﻷﺗﺒﺎع ﴿ ِ ُ ْ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﻧـــــــ ﻷِ ﹼ‬
‫ﺟﻼﺋﻬﻢ‪١٢.‬‬
‫ﺿﻠﱡﻮ‪‬ﺍ ﻋ‪‬ﻨ‪‬ﺎ﴾[ ﺟﻮﺍﺏ‪ ‬ﻣِﻦ ﺣﻴﺚﹸ ﺍﳌﻌﲎ ﻻ ﻣِﻦ ﺣﻴﺚﹸ ﺍﻟﻠﻔﻆِ ﻭﺫﻟﻚ ﺃﹶﻥﹼ ﺍﻟﺴﺆﺍﻝﹶ ﺇﳕﺎ ﻭ‪‬ﻗﻊ ﻋﻦ ﻣﻜﺎﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻗﹶﺎﻟﹸﻮ‪‬ﺍ ‪‬‬ ‫)‪(١‬‬
‫ﻳ‪‬ﺪﻋ‪‬ﻮﻧ‪‬ﻬﻢ ﻣِﻦ ﺩﻭﻥِ ﺍﷲِ ﺗﻌﺎﱃ ﻭﻟﻮ ﺟﺎﺀَ ﺍﳉﻮﺍﺏ‪ ‬ﻋﻠﻰ ﻧ‪‬ﺴﻖِ ﺍﻟﺴﺆﺍﻝِ ﻟﹶﻘِﻴﻞ‪½ :‬ﻫ‪‬ﻢ ﰲ ﺍﳌﻜﺎﻥ ﺍﻟﻔﹸﻼﱐﹼ¼ ﻭﺇﳕﺎ ﺍﳌﻌﲎ‪ :‬ﻣﺎ ﻓﹶﻌ‪‬ﻞﹶ ﻣﻌﺒﻮﺩ‪‬ﻛﻢ‬
‫ﻭﻣ‪‬ﻦ ﻛﻨﺘﻢ ﺗ‪‬ﺪﻋ‪‬ﻮﻧ‪‬ﻪ؟ ﻓﺄﺟﺎﺑﻮﺍ ﺑﺄ‪‬ﻢ ﺿ‪‬ﻠﱡﻮﺍ ﻋﻨﻬﻢ ﻭﻏﹶﺎﺑ‪‬ﻮﺍ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻨﺪ ﺍﳌﻮﺕ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺮﺳﻞ ﻣﻼﺋﻜﺔﹸ ﺍﳌﻮﺕ‪ ،‬ﻭﻗﺪ ﻋ‪‬ﺮﻓﺖ‪ ‬ﺃﻧﻪ ﺃﹶﺣﺪ‪ ‬ﻗﻮﻟﹶﲔ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻌﺎﱃ ﳍﻢ ‪...‬ﺇﱁ[ ﻓﺴ‪‬ﺮﻩ ﺑﻪ ﺑﻨﺎﺀً ﻋﻠﻰ ﺟﻮﺍﺯ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳ‪‬ﻜﻠﱢﻤﻬﻢ ﺑﻐﲑ ﻭﺍﺳﻄﺔ‪ ،‬ﻭﻗﻴﻞ ﻗﺎﻝ ﳍﻢ ﺃﹶﺣ ‪‬ﺪ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﺑﻨﺎﺀً ﻋﻠﻰ‬ ‫)‪(٣‬‬
‫ﺧﻼﻓِﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺒﻴﻀﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﲨﻠﺔِ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻈﺮﻓﻴﺔ ﰲ ﴿ﰲ﴾ ﻣ‪‬ﺠﺎﺯﻳﺔﹲ ﻷﻥﹼ ﺍﻷُﻣ‪‬ﻢ ﻟﻴﺴﻮﺍ ﻇﺮﻭﻓﺎ ﳍﻢ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﻭﺳﻴﺄﰐ ﺍﻟﺘﻔﺼﻴﻞﹸ‪) .‬ﺍﻟﺪﺭ‬ ‫)‪(٤‬‬
‫ﺍﳌﺼﻮﻥ‪ ،‬ﺍﻟﻠﺒﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓِﻲ‪ ﴾‬ﲨﻠﺔ ﴿ﺃﹸﻣ‪‬ﻢٍ﴾[ ﺍﻟﻈﺮﻓﻴﺔ ﻣ‪‬ﺠﺎﺯِﻳﺔ ﺃﻱ ﺍﺩ‪‬ﺧ‪‬ﻠﹸﻮﺍ ﺣﺎﻝﹶ ﻛﻮﻧِﻜﻢ ﰲ ﺃﹸﻣﻢ ﺃﻱ ﰲ ﻏِﻤﺎﺭﻫﻢ ﻭﻋِﺪﺍﺩِﻫﻢ‪ ،‬ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥﹼ ﻫﺬﻩ‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﳊﺎﻝ ﻣ‪‬ﻨﺘﻈِﺮﺓﹲ ﺇﺫ ﻣ‪‬ﺼﲑﻫﻢ ﰲ ﻏِﻤﺎﺭ ﺍﻷﻣﻢ ﺇﳕﺎ ﻫﻮ ﺑﻌﺪ ﲤﺎﻡ ﺍﻟﺪﺧﻮﻝِ ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﻷﻣﻢ ﺍﳌﺬﻛﻮﺭﺓ ﻗﺪ ﺳ‪‬ﺒﻘﺘ‪‬ﻬﻢ ﰲ ﺍﻟﺪﺧﻮﻝ ﻓﻼ‬
‫ﻳ‪‬ﺼﲑﻭﻥ ﰲ ﻏِﻤﺎﺭﻫﺎ ﺇﻻﹼ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ﺍﺩ‪‬ﺧ‪‬ﻠﹸﻮ‪‬ﺍ﴾[ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﺘﻌﻠﱠﻖ ﻗﻮﻟﹸﻪ ﴿ﻓِﻲ‪ ‬ﺃﹸﻣ‪‬ﻢٍ﴾ ﻭﻗﻮﻟﹸﻪ ﴿ﻓِﻲ ﺍﻟﻨ‪‬ﺎﺭِ﴾ ﻛﻼﳘﺎ ﺑـ½ﺍﺩ‪‬ﺧ‪‬ﻠﹸﻮ‪‬ﺍ¼ ﻓﻴﺠﻲﺀ ﺍﻻﻋﺘﺮﺍ ‪‬‬
‫ﺽ‬ ‫)‪(٦‬‬
‫ﺤﺪ‪‬ﺍ ﺍﻟﻠﻔﻆِ ﻭﺍﳌﻌﲎ ﺑﻌﺎﻣﻞٍ ﻭﺍﺣﺪٍ؟ ﻓﻴ‪‬ﺠﺎﺏ‪ ‬ﺑﺄﹶﺣ‪‬ﺪِ ﻭ‪‬ﺟﻬ‪‬ﲔِ؛ ﺇﻣﺎ ﺃﻥﹼ ﴿ﻓِﻲ﴾ ﺍﻷُﻭﱃ ﻟﻴﺴﺖ‬ ‫ﺍﳌﺸﻬﻮﺭ‪ ‬ﻭﻫﻮ ﻛﻴﻒ ﻳ‪‬ﺘﻌﻠﹼﻖ ﺣﺮﻓﺎ ﺟﺮ‪ ‬ﻣﺘ‪ِ ‬‬
‫ﻟﻠﻈﺮﻓﻴﺔ ﺑﻞ ﻟﻠﻤ‪‬ﻌِﻴ‪‬ﺔ ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺍﺩﺧ‪‬ﻠﹸﻮﺍ ﰲ ﺃﻣﻢ ﺃﻱ ﻣ‪‬ﺼﺎﺣِﺒِﲔ ﳍﻢ ﰲ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻭﻗﺪ ﺗ‪‬ﺄﺗِﻲ ½ﰲ¼ ﲟﻌﲎ ½ﻣ‪‬ﻊ‪ ¼‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻭ‪‬ﻧ‪‬ﺘ‪‬ﺠ‪‬ﺎﻭ‪‬ﺯ‪‬‬
‫ﻋ‪‬ﻦ‪َ ‬ﺳﻴﺎٰﺗ ِ ِ ْﻢ ﻓِﻲ ﺃﹶﺻ‪‬ﺤٰﺐِ ﺍﻟﹾ ‪‬‬
‫ﺠﻨ‪‬ﺔِ﴾ ]ﺍﻷﺣﻘﺎﻑ‪ [١٦:‬ﻭﺇﻣﺎ ﺑﺄﻥﹼ ﴿ﻓِﻲ ﺍﻟﻨ‪‬ﺎﺭِ﴾ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﻗﻮﻟِﻪ ﴿ﻓِﻲ‪ ‬ﺃﹸﻣ‪‬ﻢٍ﴾ ﻭﻫﻮ ﺑ‪‬ﺪ‪‬ﻝﹸ ﺍﺷﺘﻤﺎﻝ ﻛﻘﻮﻟﻪ‬
‫﴿ﺃﹶﺻ‪‬ﺤٰﺐ‪ ‬ﺍﻟﹾﺄﹸﺧ‪‬ﺪ‪‬ﻭ‪‬ﺩِ ﺍﻟﻨ‪‬ﺎﺭِ﴾ ]ﺍﻟﱪﻭﺝ‪ [٤:‬ﻓﺈﻥﹼ ﴿ﺍﻟﻨ‪‬ﺎﺭ﴾ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﴿ﺍﻷُﺧ‪‬ﺪ‪‬ﻭ‪‬ﺩِ﴾ ﻛﺬﻟﻚ ﴿ﻓِﻲ ﺍﻟﻨ‪‬ﺎﺭ﴾ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﴿ﺃﹸﻣ‪‬ﻢ﴾ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻌﺎﻣﻞ‬
‫ﺑ‪‬ﺪ‪‬ﻝﹶ ﺍﺷﺘﻤﺎﻝٍ ﻭﺗﻜﻮﻥ ﺍﻟﻈﺮﻓﻴﺔﹸ ﺍﻷُﻭﱃ ﳎﺎﺯﺍ ﻷﻥﹼ ﺍﻷﻣﻢ ﻟﻴﺴﻮﺍ ﻇﺮﻭﻓﺎ ﳍﻢ ﺣﻘﻴﻘﺔﹰ ﻭﺇﳕﺎ ﺍﳌﻌﲎ ﺍﺩﺧ‪‬ﻠﻮﺍ ﰲ ﲨﻠﺔِ ﺃﹸﻣﻢ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﱵ ﻗﹶﺒﻠﹶﻬﺎ[ ﺃﻱ ﰲ ﺍﻟﺪﺧﻮﻝ ﺃﻭ ﰲ ﺍﻟﺘﻠﺒ‪‬ﺲ ﺑﺬﻟﻚ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻓﻴ‪‬ﻠﹾﻌ‪‬ﻦ‪ ‬ﺍﳌﺸﺮﻛﻮﻥ ﺍﳌﺸﺮﻛِﲔ ﻭﺍﻟﻴﻬﻮﺩ‪ ‬ﺍﻟﻴﻬﻮﺩ‪ ‬ﻭﺍﻟﻨﺼﺎﺭٰﻯ ﺍﻟﻨﺼﺎﺭٰﻯ‬ ‫)‪(٧‬‬
‫ﻭﺍﻟﺼﺎﺑِﺌﹸﻮﻥ ﺍﻟﺼﺎﺑِﺌِﲔ ﻭﺍﳌﹶﺠ‪‬ﻮﺱ‪ ‬ﺍ‪‬ﻮﺱ‪ ،‬ﻭﻗﻮﻝ ﺍﳌﻔﺴﺮ ½ﻟِﻀ‪‬ﻼﻟِﻬﺎ ﺑِﻬﺎ¼ ﻳﺆﻳ‪‬ﺪ‪ ‬ﺍﻻﺣﺘﻤﺎﻝﹶ ﺍﻟﺜﺎﻧِﻲ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻼﹶﺣ‪‬ﻘﹸﻮ‪‬ﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥٍ ﳌﻌﻨﺎﻩ ﺃﻱ ﻟﹶﺤِﻖ‪ ‬ﺑﻌﻀ‪‬ﻬﻢ ﺑﻌﻀﺎ ﻭﺃﹶﺩﺭ‪‬ﻛﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫)‪ (٩‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻷَﺟ‪‬ﻠِﻬﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﰲ ½ ِ ُ ْ‬
‫ﻻوﻟ ٰ ُ ْﻢ¼ ﻟﻠﺘﻌﻠﻴﻞ ﻭﻟﻴﺴﺖ ﻟﻠﺘﺒﻠﻴﻎ ﻷﻥﹼ ﺍﳋﻄﺎﺏ ﻣ‪‬ﻊ‪ ‬ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻣ‪‬ﻌ‪‬ﻬﻢ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﺿِﻌ‪‬ﻔﹰﺎ﴾ ﻣ‪‬ﻀ‪‬ﻌ‪‬ﻔﺎﹰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻀ‪‬ﻌﻒ ﻫﻨﺎ ﺗﻀﻌﻴﻒ‪ ‬ﺍﻟﺸﻲﺀ ﻭﺯﻳﺎﺩﺗ‪‬ﻪ ﺇﱃ ﻣﺎ ﻻ ﻳ‪‬ﺘﻨﺎﻫٰﻰ ﻻ ﺍﻟﻀ‪‬ﻌﻒ‪ ‬ﲟﻌﲎ ﻣِﺜﹾﻞِ‬
‫‪Å‬‬
‫‪200‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫َﻤﻮن ﴿‪ ﴾﴾۳۸‬ﺑﺎﻟﻴﺎء واﻟﺘﺎء)‪ (٣‬ﻣﺎ ﻟﻜﻞ‬
‫ﺿﻌﻒ﴾ ﻋﺬاب ﻣﻀﻌﻒ ﴿و ٰﻜ ِْﻦ ﻻ َ ْﻌﻠ ُ ْ َ‬ ‫ﻗﺎل﴾ ﺗﻌﺎﱃ ﴿ﻟ ِ ُ ٍ ّﻞ﴾ ﻣﻨﻜﻢ وﻣﻨﻬﻢ ﴿ ِ ْ ٌ‬ ‫َ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ُ )‪(٥‬‬
‫ﻓﻀﻞ﴾ ﻷﻧﻜﻢ ﻟﻢ ﺗﻜﻔﺮوا ﺑﺴﺒﺒﻨﺎ)‪ (٦‬ﻓﻨﺤﻦ وأﻧﺘﻢ ﺳﻮاء‪ ،‬ﻗﺎل‬ ‫َﻜﻢ َﻋ َﻠ ْ َﻨﺎ ِ ْ‬
‫ﻣﻦ َ ْ ٍ‬ ‫ﺎن ْ‬ ‫ﻓﺮﻳﻖ ﴿ َ َ َ ْ‬
‫وﻗﺎﻟﺖ ا ُْوﻟ ٰ ُ ْﻢ ِﻻ ُ ْ ٰ ُ ْﻢ َ َﻓﻤﺎ َ َ‬
‫)‪(٤‬‬

‫واﺳﺘﻜْ َ ُ ْوا﴾ ﺗﻜﱪوا)‪َ ﴿ (٨‬ﻋﻨ ْ َﺎ﴾ ﻓﻠﻢ ﻳﺆﻣﻨﻮا‬ ‫ﻳﻦ َ ُ ْ‬

‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ َ ْ َ‬ ‫ﺗﻜﺴﺒﻮن ﴿‪ِ ﴿ ﴾ ﴾۳۹‬ان ِ‬
‫اﻟﺬ ْ َ‬ ‫اﻟﻌﺬاب ِ َﺑﻤﺎ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ َ ْ ِ ُ ْ َ‬ ‫ﺗﻌﺎﱃ ﳍﻢ)‪ُ ْ ُ َ ﴿ (٧‬‬
‫ﻓﺬوﻗﻮا ْ َ َ َ‬
‫ﻉ‬

‫ﻉ‬
‫اﻟﺴﻤﺎءِ﴾)‪ (١٠‬إذا ُﻋ ِﺮ َج ﺑﺄرواﺣﻬﻢ إﻟﻴﻬﺎ ﺑﻌﺪ اﳌﻮت ﻓﻴﻬﺒﻂ ﺑﻬﺎ إﱃ ﺳﺠﲔ)‪ (١١‬ﲞﻼف اﳌﺆﻣﻦ‬
‫اﺑﻮاب َ ٓ‬ ‫ﺑﻬﺎ)‪َ ﴿ (٩‬ﻻ ُ َ ُ‬
‫ﻔﺘﺢ َﻟ ُ ْﻢ َ ْ َ ُ‬
‫ﻓﺘﻔﺘﺢ ﻟﻪ وﻳﺼﻌﺪ ﺑﺮوﺣﻪ إﱃ اﻟﺴﻤﺎء اﻟﺴﺎﺑﻌﺔ ﻛﻤﺎ ورد ﰲ ﺣﺪﻳﺚ)‪............................................. (١٢‬‬

‫ﺍﻟﺸﻲﺀِ ﻣﺮ‪‬ﺓﹰ ﻭﺍﺣﺪﺓﹰ‪) .‬ﻛﺮﺧﻲ(‬

‫ﻒ﴾‪...‬ﺇﱁ ﻣِﻦ ﻛﻼﻣِﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﻌﺎﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻟِﻜﹸﻞﱟ ﺿِﻌ‪ ‬‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﺬﺍﺏ‪ ‬ﻣ‪‬ﻀ‪ ‬ﻌﻒ‪ [‬ﺃﻱ ﺇﱃ ﻏﲑِ ﻧِﻬﺎﻳﺔٍ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﻘﹶﺎﺩﺓﹸ ﻓﺒِﻜﻔﺮﻫﻢ ﻭﺗﻀﻠﻴﻠِﻬﻢ ﻭﺃﻣ‪‬ﺎ ﺍﻷَﺗﺒﺎﻉ‪ ‬ﻓﺒِﻜﻔﺮﻫِﻢ ﻭﺗﻘﻠﻴﺪِﻫﻢ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻴﺎﺀ ﻭﺍﻟﺘﺎﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻗِﺮﺍﺋﺘ‪‬ﲔ ﺳﺒﻌﻴﺘ‪‬ﲔ‪ ،‬ﻓﻌﻠﻰ ﺍﻟﺘﺎﺀ ﻳﻜﻮﻥ ﺧﻄﺎﺑﺎ ﻟﻸﺧﺮﻯ ﺃﻭ ﻟﻸَﺣﻴﺎﺀ ﺍﻟﺬﻳﻦ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻴﺎﺀ‬ ‫)‪(٣‬‬
‫ﻳﻜﻮﻥ ﺇﺧﺒﺎﺭﺍ ﻋﻦ ﺍﳌﺘﻘﺪ‪‬ﻣﲔ ﻭﺍﳌﺘﺄﺧ‪‬ﺮﻳﻦ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺎ ﻟﻜ ﹼﻞ ﻓﺮﻳﻖ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝ ﴿ﻳ‪‬ﻌﻠﹶﻤ‪‬ﻮﻥﹶ﴾ ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﻤ‪‬ﺎ ﻛﹶﺎﻥﹶ ﻟﹶﻜﹸﻢ‪ [﴾‬ﺃﻱ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻴﻨﺎ ﻣِﻦ ﻓﹶﻀﻞٍ ﺃﻱ ﻓﻘﺪ ﺛﺒﺖ‪ ‬ﺃﹶﻥﹾ ﻻ ﻓﻀﻞﹶ ﻟﻜﻢ ﻋﻠﻴﻨﺎ ﻭﺃﹶﻧ‪‬ﺎ ﻭﺇﻳ‪‬ﺎﻛﻢ ﺳِﻴ‪‬ﺎﻥِ ﰲ ﺍﻟﻀﻼﻝ‬ ‫)‪(٥‬‬
‫اﺿﻠﻮﻧﺎ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ﻭﺍﺳﺘﺤﻘﺎﻕِ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﻬﺬﺍ ﺭﺩ‪ ‬ﻟﻘﻮﻝ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷﺧﺮﻯ‪ِ ٓ َ ُ ﴿ :‬‬
‫ﺆﻻء َ َ ْ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﹶﻢ ﺗ‪‬ﻜﻔﹸﺮ‪‬ﻭﺍ ﺑِﺴ‪‬ﺒ‪‬ﺒِﻨﺎ[ ﺃﻱ ﺑﻞ ﻛﹶﻔﹶﺮ‪‬ﺗ‪‬ﻢ ﺑﺎﺧﺘﻴﺎﺭِﻛﻢ ﻓﻼ ﺩ‪‬ﺧ‪‬ﻞﹶ ﻟﻨﺎ ﰲ ﻛﹸﻔﺮِﻛﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺎﻝﹶ ﺗ‪‬ﻌﺎﱃ ﳍﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﺍﺧﺘﺎﺭ ﺍﳌﻔﺴ‪‬ﺮ‪ ،‬ﻓﻬﺬﺍ ﺃﺣﺪ‪ ‬ﻗﻮﻟﹶﲔ ﻭﺍﻵﺧ‪‬ﺮ ﺃﻧﻪ ﻣِﻦ ﻗﹶﻮﻝِ ﺍﻟﻘﹶﺎﺩﺓِ ﻟﻸَﺗ‪‬ﺒﺎﻉِ ﻛﻤﺎ ﰲ "ﺍﳋﺎﺯﻥ"‪.‬‬ ‫)‪(٧‬‬
‫)ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻜﹶ‪‬ﺒﺮ‪‬ﻭ‪‬ﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴ‪‬ﲔ ﺯﺍﺋﺪﺓﹲ ﻟﻠﻤ‪‬ﺒﺎﻟﹶﻐﺔ‪ ،‬ﻭﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ ﻣِﻦ ﺍﻻﺳﺘِﻜﹾﺒﺎﺭ ﻫﻮ ﺍﻻﺳﺘِﻜﺒﺎﺭ‪ ‬ﺍﳌﹶﺬﻣ‪‬ﻮﻡ‪ ‬ﺑﻘﹶﺮِﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﺆﻣِﻨ‪‬ﻮﺍ ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ ﻭﺍﻟﺘﻘﺪﻳ ‪‬ﺮ ½ﺗ‪‬ﻜﺒ‪‬ﺮ‪‬ﻭﺍ ﻋﻦ ﺍﻹﳝﺎﻥِ ﺑِﻬﺎ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ﺴﻤ‪‬ﺂﺀِ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻻ ﺗ‪‬ﻔﺘ‪‬ﺢ‪ ‬ﻷﺭﻭﺍﺣِﻬﻢ ﻭﺗ‪‬ﻔﺘ‪‬ﺢ‪ ‬ﻷﺭﻭﺍﺡ ﺍﳌﺆﻣِﻨِﲔ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻻﹶ ﺗ‪‬ﻔﹶ‪‬ﺘﺢ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺃﹶﺑ‪‬ﻮ‪‬ﺍﺏ‪ ‬ﺍﻟ ‪‬‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﻬﺒ‪‬ﻂﹸ ‪‬ﺎ ﺇﱃ ﺳِﺠ‪‬ﲔٍ[ ﻗﻴﻞ ﻫﻮ ﻛﺘﺎﺏ‪ ‬ﺟﺎﻣِ ‪‬ﻊ ﻷﻋﻤﺎﻝ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﻟﻜﹶﻔﹶﺮ‪‬ﺓِ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﻣﻜﺎﻥﹲ ﺃﹶﺳﻔﻞﹶ ﺍﻷﺭﺽِ ﺍﻟﺴﺎﺑﻌﺔِ ﻭﻫﻮ‬
‫ﻣ‪‬ﺤﻞﱡ ﺇﺑﻠﻴﺲ‪ ‬ﻭﺟﻨﻮﺩِﻩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﻭ‪‬ﺭ‪‬ﺩ‪ ‬ﰲ ﺣﺪﻳﺚٍ[ ﺟﺎﺀﺕ ﺑﺬﻟﻚ ﺃﺧﺒﺎ ‪‬ﺭ ﺻِﺤﺎﺡ‪ ‬ﺫﹸﻛﺮ ﰲ "ﻛﺘﺎﺏ ﺍﻟﺘﺬﻛﺮﺓ" ﻣﻨﻬﺎ ﺣﺪﻳﺚﹸ ﺍﻟﺒ‪‬ﺮ‪‬ﺍﺀِ ﺑﻦِ ﻋﺎﺯِﺏٍ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻓﻴﻪ ﻗﹶﺒﺾ‪ ‬ﺭ‪‬ﻭﺡِ ﺍﻟﻜﺎﻓﺮِ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻳ‪‬ﺨﺮﺝ ﻣ‪‬ﻌ‪‬ﻬﺎ ﺭِﻳﺢ‪ ‬ﻛﹶﺄﹶﻧ‪‬ﺘ‪‬ﻦِ ﺟِﻴﻔﺔٍ ﻭ‪‬ﺟِﺪﺕ‪ ‬ﻋﻠﻰ ﻭ‪‬ﺟﻪِ ﺍﻷﺭﺽِ ﻓﻴﺼﻌﺪﻭﻥ ﺑِﻬﺎ ﻓﻼ ﻳ‪‬ﻤ‪‬ﺮ‪‬ﻭﻥ ﻋﻠﻰ‬
‫ﻣ‪‬ﻸٍ ﻣِﻦ ﺍﳌﻼﺋﻜﺔ ﺇﻻﹼ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﻫﺬﻩ ﺍﻟﺮﻭﺡ‪ ‬ﺍﳋﺒﻴﺜﺔﹸ؟ ﻓﻴﻘﻮﻟﻮﻥ ﻓﹸﻼﻥﹸ ﺑﻦ‪ ‬ﻓﹸﻼﻥٍ ﺑﺄﹶﻗﺒ‪‬ﺢِ ﺃﲰﺎﺋِﻪ ﺍﻟﱵ ﻳ‪‬ﺴﻤ‪‬ﻰ ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﻨﺘ‪‬ﻬ‪‬ﻮﺍ ‪‬ﺎ‬
‫ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻓﻴ‪‬ﺴﺘ‪‬ﻔﺘِﺤ‪‬ﻮﻥ ﻓﻼ ﻳ‪‬ﻔﺘ‪‬ﺢ‪ ‬ﳍﻢ ﰒﹼ ﻗﹶﺮ‪‬ﺃﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪﴿ :‬ﻻﹶ ﺗ‪‬ﻔﹶﺘ‪‬ﺢ‪ ‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺃﹶﺑ‪‬ﻮ‪‬ﺍﺏ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﺂﺀِ﴾ ﺇﺫﺍ ﺩﻋﻮﺍ‪،‬‬
‫‪Å‬‬
‫‪201‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫اﻟﺨﻴﺎط﴾ ﺛﻘﺐ اﻹﺑﺮة‪ ،‬وﻫﻮ ﻏﲑ ﳑﻜﻦ ﻓﻜﺬا دﺧﻮﳍﻢ ﴿ َ َ‬
‫وﻛﺬٰ ﻟ ِ َ ﴾‬
‫?‬
‫اﻟﺠﻤﻞ ِ ْ َﺳﻢ ْ ِ َ ِ‬ ‫اﻟﺠﻨﺔ َﺣ َ ِ َ‬
‫ﻳﻠﺞ﴾ ﻳﺪﺧﻞ ﴿ ْ َ َ ُ‬
‫)‪(١‬‬
‫وﻻ َ ْ ُ ُ ْ َ‬
‫ﻳﺪﺧﻠﻮن ْ َ َ‬ ‫﴿َ َ‬
‫ﻏﻮاش﴾ أﻏﻄﻴﺔ ﻣﻦ اﻟﻨﺎر ‪،‬ﲨﻊ‬ ‫ﺎد﴾ ﻓﺮاش ﴿ ِ ْ‬
‫وﻣﻦ َﻓ ْﻮﻗ ِ ِ ْﻢ َ َ ٍ‬
‫)‪(٤‬‬
‫ﻨﻢ ﻣِ َ ٌ‬ ‫اﻟﻤﺠﺮﻣِ ْ َ ﴿‪ ﴾﴾۴۰‬ﺑﺎﻟﻜﻔﺮ ﴿ َﻟ ُ ْﻢ ْ‬
‫ﻣﻦ َﺟ َ َ‬
‫)‪(٣‬‬
‫اﳉﺰاء ﴿ َ ْ ِ‬
‫ﻧﺠﺰي ْ ُ ْ ِ‬
‫)‪(٢‬‬

‫وﻋﻤﻠﻮا ِ ٰ‬
‫اﻟﺼﻠﺤﺖِ ﴾‬ ‫ﻣﻨﻮا َ َ ِ ُ‬‫ﻳﻦ َ ُ ْ‬ ‫ﻧﺠﺰي ِ‬
‫اﻟﻈﻠﻤ ِ ْ َ ﴿‪ِ َ ﴿ (٨)﴾﴾۴۱‬‬
‫واﻟﺬ ْ َ‬ ‫ﻏﺎﺷﻴﺔ)‪ (٥‬وﺗﻨﻮﻳﻨﻪ ﻋﻮض)‪ (٦‬ﻣﻦ اﻟﻴﺎء اﳌﺤﺬوﻓﺔ)‪َ َ ﴿ (٧‬‬
‫وﻛﺬٰ ﻟ ِ َ َ ْ ِ‬
‫اﻟﺠﻨﺔ ِ ُ ْﻢ‬ ‫وﺳﻌ َ ۤﺎ﴾ ﻃﺎﻗﺘﻬﺎ ﻣﻦ اﻟﻌﻤﻞ اﻋﱰاض ﺑﻴﻨﻪ وﺑﲔ ﺧﱪه وﻫﻮ ﴿ا ُوﻟٓ ٰ ِ َ َ ْ ٰ ُ‬
‫اﺻﺤﺐ ْ َ‬ ‫ﻣﺒﺘﺪأ وﻗﻮﻟﻪ ﴿ َﻻ ﻧ ُ َ ُ‬
‫ﻠﻒ َﻔ ًْﺴﺎ ِاﻻ ُ ْ َ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬ ‫‪٢‬‬

‫ﻗﺎﻟﻪ ﳎﺎﻫﺪ ﻭﺍﻟﻨﺨﻌﻲ )ﻋﻠﻴﻬﻤﺎ ﺍﻟﺮﲪﺔ(‪) .‬ﻗﹸﺮﻃﹸﱯ‪(‬‬

‫ﳉ‪‬ﻨﺔﹶ ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻠِﺞ‪ ...﴾‬ﺇﱁ[ ﺃﻱ ﻳﺪﺧﻞ ﻣﺎ ﻫﻮ ﻣ‪‬ﺜﹶﻞﹲ ﰲ ﻋِ ﹶﻈﻢِ ﺍﳉِﺮ‪‬ﻡِ ﻭﻫﻮ ﺍﻟﺒﻌﲑ ﻓﻴﻤﺎ ﻫﻮ ﻣ‪‬ﺜﹶﻞﹲ ﰲ ﺿِﻴ‪‬ﻖِ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻻﹶ ﻳ‪‬ﺪ‪‬ﺧ‪‬ﻠﹸﻮ‪‬ﻥﹶ ﺍ ﹶ‬ ‫)‪(١‬‬
‫ﺍﳌﹶﺴﻠﹶﻚ ﻭﻫﻮ ﺛﹸﻘﹾﺐ‪ ‬ﺍﻹِﺑ‪‬ﺮ‪‬ﺓِ ﻭﺫﻟﻚ ﳑﺎ ﻻ ﻳﻜﻮﻥ ﻓﻜﺬﺍ ﻣﺎ ﺗ‪‬ﻮ‪‬ﻗﱠﻒ‪ ‬ﻋﻠﻴﻪ‪) .‬ﺑﻴﻀﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻛﹶﺬﻟِﻚ‪ ﴾‬ﺍﳉﺰﺍﺀِ[ ﺃﻱ ﺍﳌﺬﻛﻮﺭِ ﻭﻫﻮ ﺃﹶﻣﺮ‪‬ﺍﻥِ؛ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﻓﺘﺢِ ﺃﺑﻮﺍﺏِ ﺍﻟﺴﻤﺎﺀِ ﻷَﺭﻭﺍﺣِﻬﻢ ﻭﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺩ‪‬ﺧﻮﻟِﻬﻢ ﺍﳉﻨ‪‬ﺔﹶ ﺃﻱ ﻭﻧ‪‬ﺠﺰِﻱ‬ ‫)‪(٢‬‬
‫ﺍ‪‬ﺮﻣِﲔ ﻛﻤﺎ ﺟ‪‬ﺰﻳ‪‬ﻨ‪‬ﺎ ﺍﳌﹸﻜﺬﱢﺑِﲔ ﺍﳌﹸﺴﺘ‪‬ﻜﺒِﺮﻳﻦ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻜﻔﺮ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥﹼ ﺍﳌﺆﻣﻨﲔ ﺍﳌﹸﺠﺮِﻣِﲔ ﻟﻴﺲ ﳍﻢ ﻫﺬﺍ ﺍﳉﺰﺍﺀُ )ﺃﻱ ﺍﻣﺘﻨﺎﻉ‪ ‬ﺍﻟﺪﺧﻮﻝِ ﰲ ﺍﳉﻨ‪‬ﺔ( ﺑﻞ ﻫﻢ ﻳ‪‬ﺪﺧ‪‬ﻠﻮﻥ ﺍﳉﻨ‪‬ﺔﹶ ﺑﻌﺪ‪‬‬ ‫)‪(٣‬‬
‫ﺍﳉﺰﺍﺀِ ﻭﺍﻟﻌِﻘﺎﺏِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓِﺮ‪‬ﺍﺵ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ‪ ‬ﻷﻥﹼ ﺍﳌﻬﺪ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻔﺮﺵ ﻳﻘﺎﻝ ﻟﻠﻔﺮﺍﺵ ﻣِﻬﺎﺩ‪) .‬ﺍﻟﻠﺒﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﲨﻊ‪ ‬ﻏﺎﺷﻴﺔٍ[ ﻭﻫﻮ ﺍﻟﻐِﻄﺎﺀُ ﻛﺎﻟﻠﱢﺤﺎﻑ ﻭﳓﻮِﻩ‪ ،‬ﻭﻣﻌﲎ ﺍﻵﻳﺔِ ﺃﻥﹼ ﺍﻟﻨﺎﺭ ﻣ‪‬ﺤِﻴﻄﺔﹲ ‪‬ﻢ ﻣِﻦ ﲢﺘِﻬﻢ ﻭﻣِﻦ ﻓﻮﻗِﻬﻢ‪) .‬ﺧﺎﺯﻥ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺗﻨﻮﻳﻨ‪‬ﻪ ﻋِﻮ‪‬ﺽ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﴿ﻏﹶﻮ‪‬ﺍﺵٍ﴾ ﻋﻠﻰ ﻭﺯﻥ ½ﻓﹶﻮ‪‬ﺍﻋِﻞ¼ ﻓﻴﻜﻮﻥ ﻏﲑ‪ ‬ﻣﻨﺼﺮِﻑٍ ﻓﻜﻴﻒ ﺩ‪‬ﺧ‪‬ﻠﻪ ﺍﻟﺘﻨﻮﻳﻦ‪‬؟‬ ‫)‪(٦‬‬
‫ﻭﺟﻮﺍﺑ‪‬ﻪ ﺃﻥﹼ ﺍﳌﹸﻤﺘﻨِﻊ‪ ‬ﻋﻦ ﻏﲑِ ﺍﳌﻨﺼﺮﻑ ﺗﻨﻮﻳﻦ‪ ‬ﺍﻟﺘﻤﻜﱡﻦ ﻻ ﺗﻨﻮﻳﻦ‪ ‬ﺍﻟﻌِﻮ‪‬ﺽِ ﻭﺗﻨﻮﻳﻨ‪‬ﻪ ﺗﻨﻮﻳﻦ‪ ‬ﻋِﻮ‪‬ﺽٍ ﻛﻤﺎ ﻋ‪‬ﻠِﻤﺖ‪) .‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋِﻮ‪‬ﺽ‪ ‬ﻣِﻦ ﺍﻟﻴﺎﺀِ ﺍﶈﺬﻭﻓﺔِ[ ﻫﺬﺍ ﺑﻨﺎﺀً ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻣِﻦ ﺃﹶﻥﹼ ﺍﻹﻋﻼﻝ ﺃﻱ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺼﺮ‪‬ﻑ ﺑﺎﳊﺬﻑ ﻣﻘﺪ‪‬ﻡ ﻋﻠﻰ ﻣﻨﻊِ‬ ‫)‪(٧‬‬
‫ﺍﻟﺼﺮﻑِ ﺃﻱ ﺣﺬﻑِ ﺍﻟﺘﻨﻮﻳﻦِ‪ ،‬ﻓﺄﹶﺻﻠﹸﻪ ½ﻏﹶﻮ‪‬ﺍﺷِﻲ‪ ¼‬ﺑﺘﻨﻮﻳﻦِ ﺍﻟﺼﺮﻑِ ﻓﺎﺳﺘ‪‬ﺜﻘِﻠﺖِ ﺍﻟﻀﻤ‪‬ﺔﹸ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﻓﺤ‪‬ﺬﻓﺖ ﻓﺎﺟﺘﻤﻊ ﺳﺎﻛﻨﺎﻥ؛ ﺍﻟﻴﺎﺀُ‬
‫ﻭﺍﻟﺘﻨﻮﻳﻦ‪ ،‬ﻓﺤ‪‬ﺬﻓﺖِ ﺍﻟﻴﺎﺀُ ﹸﺛﻢ‪ ‬ﻟﹸﻮﺣِﻆﹶ ﻛﻮﻧ‪‬ﻪ ﻋﻠﻰ ﺻﻴﻐﺔِ ½ﻣ‪‬ﻔﹶﺎﻋِﻞﹸ¼ ﰲ ﺍﻷﺻﻞ ﻓﺤ‪‬ﺬﻑ ﺗﻨﻮﻳﻦ‪ ‬ﺍﻟﺼﺮﻑِ ﻓﺨِﻴﻒ‪ ‬ﻣِﻦ ﺭﺟﻮﻉِ ﺍﻟﻴﺎﺀ ﻓﻴ‪‬ﺤﺼﻞﹸ‬
‫ﺍﻟﺜﻘﻞﹸ ﻓﺄﹸﰐ ﺑﺎﻟﺘﻨﻮﻳﻦ ﻋﻮﺿﺎ ﻋﻨﻬﺎ ﻓـ½ﻏﹶﻮ‪‬ﺍﺵٍ¼ ﺍﳌﹸﻨ‪‬ﻮ‪‬ﻥﹸ ﳑﻨﻮﻉ‪ ‬ﻣِﻦ ﺍﻟﺼﺮﻑِ ﻷﻥﹼ ﺗﻨﻮﻳﻨ‪‬ﻪ ﺗﻨﻮﻳﻦ‪ ‬ﻋِﻮ‪‬ﺽٍ ﻛﻤﺎ ﻋ‪‬ﻠِﻤﺖ‪ ،‬ﻭﺗﻨﻮﻳﻦ‪ ‬ﺍﻟﺼﺮﻑِ ﻗﺪ‬
‫ﺣ‪‬ﺬﻑ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻟﺮﺍﺟﺢ‪ ‬ﺗﻘﺪﱘ‪ ‬ﺍﻹﻋﻼﻝِ ﻷﻥﹼ ﺳﺒﺒﻪ ﻇﺎﻫﺮ ﻭﻫﻮ ﺍﻟﺜﻘﻞﹸ ﻭﺳﺒﺐ‪ ‬ﻣﻨﻊِ ﺍﻟﺼﺮﻑِ ﺧ‪‬ﻔﻲ‪ ‬ﻭﻫﻮ ﺍﳌﺸﺎﺑ‪‬ﻬﺔﹸ ﺑﺎﻟﻔﻌﻞِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻧﺠﺰي ِ‬
‫اﻟﻈﻠﻤ ِ ْ َ ﴾[ ﺃﻱ ﻭﻧ‪‬ﺠﺰﻱ ﺍﻟﻈﺎﳌﲔ ﻛﺬﻟﻚ ﺃﻱ ﻛﺎﳉﺰﺍﺀِ ﺍﳌﺬﻛﻮﺭِ ﻟﻠﻤﻜﺬﹼﺑﲔ ﺍﳌﺴﺘﻜﺒِﺮﻳﻦ ﻭﻫﻮ ﺃﻥﹼ ﳍﻢ ﻣِﻦ‬ ‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬
‫وﻛﺬٰ ﻟ ِ َ َ ْ ِ‬ ‫)‪(٨‬‬
‫ﺟﻬﻨ‪‬ﻢ‪ ‬ﻣِﻬﺎﺩﺍﹰ ﻭﻣِﻦ ﻓﻮﻗِﻬﻢ ﻏﻮﺍﺵٍ‪ ،‬ﻭﻋﺒ‪‬ﺮ ﻋﻦ ﺍﻟﻜﻔﹼﺎﺭ ﺑﺎ‪‬ﺮﻣﲔ ﺗﺎﺭﺓﹰ ﻭﺑﺎﻟﻈﺎﳌﲔ ﺃﺧﺮٰﻯ ﺇﺷﺎﺭﺓﹰ ﻻﺗ‪‬ﺼﺎﻓﻬﻢ ﺑﺎﻷﻣﺮ‪‬ﻳﻦ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻃﺎﻗﺘ‪‬ﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﻭﺇﻻﹼ ﻓﻠﻪ ﻣﻌﺎﻥٍ ﺫﹸﻛﺮﺕ ﰲ "ﺍﻟﻠﺴﺎﻥ" ﻭﻏﲑِﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﻋﺘﺮﺍﺽ‪..‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﹸﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ ﻣﻦ ﻋ‪‬ﻠﹶﻤﺎﺀِ ﺍﳌﹶﻌﺎﱐ ﻣِﻦ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻻﹶ ﻧ‪‬ﻜﹶﻠﱢﻒ‪ ‬ﻧ‪‬ﻔﹾﺴﺎﹰ ﺇﻻﱠ‬
‫ﻭ‪‬ﺳ‪‬ﻌ‪‬ﻬ‪‬ﺎ﴾ ﻣ‪‬ﻌﺘ‪‬ﺮِﺽ‪ ‬ﺑ‪‬ﻴ‪‬ﻦ ﺍﳌﹸﺒﺘﺪﺃ ﻭﺍﳋﹶﺒ‪‬ﺮِ‪ ،‬ﻭ‪‬ﺇﻧ‪‬ﻤﺎ ﻳ‪‬ﺤﺴِ ‪‬ﻦ ﻭ‪‬ﻗﻮﻉ‪ ‬ﻫﺬﺍ ﺍﻟﻜﹶﻼﻡِ ﺑ‪‬ﻴ‪‬ﻦ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﹶﺒ‪‬ﺮِ ﻷﻧ‪‬ﻪ ﻣِﻦ ﺟِﻨﺲ‪ ‬ﻫﺬﺍ ﺍﻟﻜﹶﻼﻡِ ﻷﻧ‪‬ﻪ ﺗ‪‬ﻌﺎﱃ‬
‫ﻟﹶﻤ‪‬ﺎ ﺫﹶﻛﹶﺮ‪ ‬ﻋ‪‬ﻤ‪‬ﻠﹶﻬﻢ ﺍﻟﺼ‪‬ﺎﻟِﺢ‪ ‬ﺫﹶﻛﹶﺮ‪ ‬ﺃﻥﱠ ﺫﻟِﻚ ﺍﻟﹾﻌ‪‬ﻤ‪‬ﻞﹶ ﻣِﻦ ﻭ‪‬ﺳ‪‬ﻌِﻬﻢ ﻭﻃﺎﻗﺘِﻬﻢ ﻭﻏﲑ‪ ‬ﺧ‪‬ﺎﺭِﺝٍ ﻋ‪‬ﻦ ﻗﹸﺪﺭِﺗﻬﻢ‪ ،‬ﻭﻓﻴﻪِ ﺗﻨﺒﻴ ‪‬ﻪ ﻟﻠﻜﻔﹼﺎﺭ ﻋﻠﻰ ﺃﻥﹼ ﺍﳉﻨ‪‬ﺔﹶ‬
‫‪Å‬‬
‫‪202‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫)‪(٢‬‬
‫ﺗﺤﺘ ِ ِ ُﻢ﴾ ﲢﺖ ﻗﺼﻮرﻫﻢ‬ ‫ﺗﺠﺮي ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫ﻣﻦ ِ ٍ ّ‬
‫ﻏﻞ﴾ ِﺣﻘﺪ ﻛﺎن ﺑﻴﻨﻬﻢ ﰲ اﻟﺪﻧﻴﺎ ﴿ َ ْ ِ ْ‬ ‫ْ‬
‫)‪(١‬‬
‫ﺻﺪورِ ِ ْﻢ‬ ‫ِﻓﻴْ َﺎ ٰ ِ ُ ْ َ‬
‫ﺧﻠﺪون ﴿‪َ ْ َ َ َ ﴿ ﴾﴾۴۲‬‬
‫وﻧﺰﻋﻨﺎ َﻣﺎ ِ ْ ُ ُ ْ‬
‫وﻣﺎ ُﻛﻨﺎ ِﻟﻨَ ْ َ ِ َ‬
‫ﺘﺪي‬ ‫اﻟﺬي َ ٰﺪ َﻨﺎ ﻟ ِ ٰ َﺬا﴾ اﻟﻌﻤﻞ اﻟﺬي ﻫﺬا ﺟﺰاؤه ﴿ َ َ‬
‫ِ ْ‬ ‫وﻗﺎﻟﻮا﴾ ﻋﻨﺪ اﻻﺳﺘﻘﺮار ﰲ ﻣﻨﺎزﳍﻢ ﴿ ْ َ ْ‬
‫اﻟﺤﻤ ُﺪ‬ ‫اﻻﻧ ْ ٰ ﺮ ُ َ َ ُ‬
‫﴿َْ‬
‫)‪(٣‬‬

‫وﻧﻮدوا َان﴾ ﳐﻔﻔﺔ أي أﻧﻪ أو‬ ‫رﺑﻨﺎ ِ ْ َ‬

‫ﺑﺎﻟﺤﻖ َ ُ ْ ُ‬ ‫رﺳﻞ َ َ‬
‫ﺟﺎءت ُ ُ ُ‬ ‫ان َ ٰﺪ َﻨﺎ اﷲُ﴾ ﺣﺬف ﺟﻮاب ½ﻟﻮﻻ¼ ﻟﺪﻻﻟﺔ ﻣﺎ ﻗﺒﻠﻪ ﻋﻠﻴﻪ ﴿ َ َ ْ‬
‫ﻟﻘﺪ َ ٓ َ ْ‬ ‫َ ْ َۤ‬
‫ﻟﻮﻻ َ ْ‬
‫)‪(٤‬‬

‫ﻌﻤﻠﻮن ﴿‪................................. ﴾ ﴾۴۳‬‬ ‫ِ َﺑﻤﺎ ُ ْ ُ ْ‬

‫ﻛﻨﺘﻢ َ ْ َ ُ ْ َ‬ ‫اﻟﺠﻨﺔ ا ُْور ْ ُ ُ ْ‬
‫ِﺛﺘﻤﻮ َﺎ‬ ‫ﻣﻔﺴﺮة ﰲ اﳌﻮاﺿﻊ اﳋﻤﺴﺔ ﴿ ِ ْ ُ ُ‬
‫ﺗﻠﻜﻢ ْ َ ُ‬
‫)‪(٧)(٦‬‬ ‫)‪(٥‬‬
‫ﺍﻟﺜﻠﺚ‬

‫ﱀ ﺍﻟﺴ‪‬ﻬﻞِ ﻣِﻦ ﻏﲑ ﺗ‪‬ﺤ‪‬ﻤ‪‬ﻞ ﻛﹸﻠﹾﻔﹶﺔٍ ﻭﻻ ﻣ‪‬ﺸﻘﱠﺔٍ ﺻﻌﺒﺔٍ‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﻫﻮ ﻣِﻦ ﲤﺎﻡِ ﺍﳋﱪ‪،‬‬
‫ﻣ‪‬ﻊ‪ ‬ﻋِﻈﹶﻢِ ﻗﹶﺪﺭِﻫﺎ ﻭﻣ‪‬ﺤ‪‬ﻠﱢﻬﺎ ﻳ‪‬ﺘ‪‬ﻮﺻ‪‬ﻞ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼ‪‬ﺎ ِ‬
‫ﻒ ﻧﻔﺴﺎﹰ ﻣﻨﻬﻢ ﺇﻻﹼ ﻭ‪‬ﺳ‪‬ﻌ‪‬ﻬﺎ¼ ﻓﺤ‪‬ﺬﻑ ﺍﻟﻌﺎﺋﺪ‪ ‬ﻟﻠﻌِﻠﻢ ﺑﻪ‪) .‬ﺧﺎﺯﻥ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻣ‪‬ﻮﺿِﻌ‪‬ﻪ ﺭﻓ ‪‬ﻊ‪ ،‬ﻭﺍﻟﻌﺎﺋﺪ‪ ‬ﳏﺬﻭﻑ ﻛﺄﻧﻪ ﻗﺎﻝ‪½ :‬ﻻ ﻧ‪‬ﻜﻠﱢ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻧ‪‬ﺰ‪‬ﻋ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﺎ ﻓِﻲ‪ ‬ﺻ‪‬ﺪ‪‬ﻭ‪‬ﺭِﻫِﻢ‪ [﴾‬ﺃﻱ ﺧ‪‬ﻠﻘﻨﺎﻫﻢ ﰲ ﺍﳉﻨ‪‬ﺔ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻟﺔِ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺃﻧ‪‬ﻬﻢ ﺩ‪‬ﺧ‪‬ﻠﹸﻮﺍ ﺍﳉﻨ‪‬ﺔﹶ ﲟﺎ ﺫﹸﻛﺮ ﹸﺛﻢ‪ ‬ﻧ‪‬ﺰﻉ‬ ‫)‪(١‬‬
‫ﻣﻨﻬﻢ ﻓﻴﻬﺎ ﺑﻞ ﺍﳌﺮﺍﺩ‪ ‬ﺃﻧ‪‬ﻬﻢ ﺩ‪‬ﺧﻠﹸﻮﻫﺎ ﻣ‪‬ﻄﹶﻬ‪‬ﺮِﻳﻦ ﻣﻨﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﲢﺖِ ﻗﹸﺼﻮﺭِﻫﻢ[ ﺩ‪‬ﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻧﻪ ﻻ ﻓﺎﺋﺪﺓﹶ ﰲ ﺇﺟﺮﺍﺀِ ﺍﻷ‪‬ﺎﺭ ﻣِﻦ ﲢﺘِﻬﻢ ﻷ‪‬ﺎ ﻟﻮﻛﺎﻧﺖ ﻣِﻦ ﲢﺘِﻬﻢ ﻻ ﻳ‪‬ﻘﺪِﺭﻭﻥ‬ ‫)‪(٢‬‬
‫ﺍﻻﻧﺘﻔﺎﻉ‪ ‬ﺑِﻬﺎ‪ ،‬ﻓﺄﺟﺎﺏ ﺑﺄﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ ﺃﻱ ﲢﺖ ﻗﺼﻮﺭِﻫﻢ‪ ،‬ﻓﺎﻧﺪ‪‬ﻓﻊ ﻣﺎ ﻗﻴﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻳﻦ َﻣﻨُ ْﻮا َ َ ِ ُ‬
‫وﻋﻤﻠﻮا‬ ‫واﻟﺬ ْ َ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟِﻬﺬﹶﺍ﴾ ﺍﻟﻌﻤﻞ[ ﻭﻫﻮ ﺇﳝﺎﻧ‪‬ﻬﻢ ﻭﻋ‪‬ﻤ‪‬ﻠﹸﻬﻢ ﺍﻟﺼﺎﳊﺎﺕِ‪ ،‬ﻭﻗﺪ ﻣ‪‬ﺮ‪‬ﺕِ ﺍﻹﺷﺎﺭﺓﹸ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ِ َ ﴿ :‬‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ِٰ‬
‫اﻟﺼﻠﺤﺖِ ﴾‪ ،‬ﻭﻗﻮﻟﻪ ½ﺍﻟﺬﻱ ﻫﺬﺍ¼ ﺃﻱ ﺟ‪‬ﺮ‪‬ﻱ‪ ‬ﺍﻷ‪‬ﺎﺭِ ﻣِﻦ ﲢﺘِﻬﻢ ﻭﺩ‪‬ﺧﻮﻟﹸﻬﻢ ﺍﳉﻨ‪‬ﺔﹶ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﺪﻻﻟﺔِ ﻣﺎ ﻗﹶﺒﻠﹶﻪ[ ﻭﻫﻮ ﴿ﻭ‪‬ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ ﻟِﻨ‪‬ﻬ‪‬ﺘ‪‬ﺪِﻱ‪ ﴾‬ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﻟﻮﻻ ﻫﺪﺍﻳﺔﹸ ﺍﷲِ ﻟﻨﺎ ﻣﻮﺟﻮﺩﺓﹲ ﻣ‪‬ﺎ ﺍﻫﺘ‪‬ﺪ‪‬ﻳ‪‬ﻨﺎ ﺃﻭ ﻟﹶﺸ‪‬ﻘِﻴ‪‬ﻨ‪‬ﺎ‪ ،‬ﻭﻗﻴﻞ ﺇ ﹼﻥ‬ ‫)‪(٤‬‬
‫ﺟﻮﺍﺑ‪‬ﻬﺎ ﴿ﻣ‪‬ﺎ ﻛﹸﻨ‪‬ﺎ ﻟِﻨ‪‬ﻬ‪‬ﺘ‪‬ﺪِﻱ‪ ﴾‬ﻗﹸﺪ‪‬ﻡ‪ ‬ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻗﹸﺪ‪‬ﻡ ﰲ ﻗﻮﻟﻪ ﴿ﺇِﻥﹾ ﻛﹶﺎﺩ‪‬ﺕ‪ ‬ﻟﹶﺘ‪‬ﺒ‪‬ﺪِﻱ‪ ‬ﺑِﻪِ ﻟﹶ ‪‬ﻮﻻﹶ ﺃﹶﻥﹾ ﺭ‪‬ﺑ‪‬ﻄﹾﻨ‪‬ﺎ ﻋ‪‬ﻠﻰ ﻗﹶﻠﹾﺒِﻬ‪‬ﺎ﴾ ]ﺍﻟﻘﺼﺺ‪ [١٠:‬ﻭﺍﻷﻭ‪‬ﻝﹸ‬
‫ﻫﻮ ﺍﻷﻛﺜﺮ‪ ‬ﰲ ﻟِﺴﺎﻥ ﺍﻟﻌ‪‬ﺮ‪‬ﺏِ‪ ،‬ﻭﻣﻔﻌﻮﻝﹸ ﴿ﻧ‪‬ﻬﺘ‪‬ﺪِﻱ﴾ ﻭ ﴿ َﺪٰ َﻨﺎ﴾ ﺍﻟﺜﺎﱐ ﳏﺬﻭ ‪‬‬
‫ﻑ ﻟِﻈﻬﻮﺭِ ﺍﳌﺮﺍﺩِ ﻭﻟِﺰﻳﺎﺩﺓِ ﺍﻟﺘﻌﻤﻴﻢ ﻛﻤﺎ ﺃﹸﺷﲑ ﺇﻟﻴﻪ )ﰲ‬
‫ﺍﻟﺘﻔﺴﲑ ﻗﹶﺒﻞﹸ(‪ ،‬ﻭﺍﳉﻤﻠﺔﹸ ﻣ‪‬ﺴﺘﺄﻧِﻔﺔﹲ ﺃﻭ ﺣﺎﻟﻴﺔﹲ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﳌﹶﻮﺍﺿِﻊِ ﺍﳋﹶﻤﺴﺔِ[ ﺃﻱ ﺟ‪‬ﺎﺯ‪ ‬ﺍﻟﻮﺟﻬﺎﻥِ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﳋﻤﺴﺔ ﺃﻭ‪‬ﻟﹸﻬﺎ ﻫﺬﺍ ﺍﳌﹶﻮ ِ‬
‫ﺿﻊ‪ ‬ﻭﺁﺧِﺮ‪‬ﻫﺎ ﴿ﺃﹶﻥﹾ ﺃﹶﻓِﻴﻀ‪‬ﻮ‪‬ﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺎﺀ﴾‪).‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﳉﻨ‪‬ﺔﹸ﴾ ﻣﺒﺘﺪﺃﹲ ﻭﺧ‪‬ﺒ‪ ‬ﺮ‪،‬‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹸﻭ‪‬ﺭِﺛﹾﺘ‪‬ﻤ‪‬ﻮ‪‬ﻫ‪‬ﺎ﴾[ ﺍﳉﻤﻠﺔﹸ ﺣﺎﻝﹲ ﻣِﻦ ﴿ﺍ ﹶ‬
‫ﳉﻨ‪‬ﺔ﴾ ﻭﺍﻟﻌﺎﻣﻞﹸ ﻣﻌﲎ ﺍﺳﻢِ ﺍﻹﺷﺎﺭﺓِ ﻋﻠﻰ ﺃﻥﹼ ﴿ﺗِﻠﹾ ﹸﻜﻢ‪ ‬ﺍ ﹶ‬ ‫)‪(٦‬‬
‫ﳉﻨ‪‬ﺔ﴾ ﺻﻔﺔﹲ ﻭﺍﳋﹶﺒ‪‬ﺮ‪﴿ ‬ﺃﹸﻭ‪‬ﺭِﺛﹾﺘ‪‬ﻤ‪‬ﻮ‪‬ﻫ‪‬ﺎ﴾‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﺃﻭ﴿ﺍ ِ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹸﻭ‪‬ﺭِﺛﹾﺘ‪‬ﻤ‪‬ﻮ‪‬ﻫ‪‬ﺎ﴾[ ﺃﻱ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻨﺎﺭِ ﲟﺎ ﻛﻨﺘﻢ ﺗ‪‬ﻌﻤﻠﻮﻥ ﺃﻱ ﺃﻭ ﺣ‪‬ﺼﻠﺖ ﻟﻜﻢ ﺑﻼ ﺗ‪‬ﻌ‪‬ﺐٍ ﻛﺎﳌِﲑﺍﺙ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻛﻴﻒ ﻗﺎﻝ ﺫﻟﻚ‬ ‫)‪(٧‬‬
‫ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺍﳌﲑﺍﺙ ﻫﻮ ﻣﺎ ﻳ‪‬ﻨﺘﻘﻞ ﻣِﻦ ﻣﻴ‪‬ﺖ ﺇﱃ ﺣﻲ‪ ‬ﻭﻫﻮ ﻣﻔﻘﻮﺩ ﻫﻨﺎ؟ ﻭﺗﻔﺼﻴﻠﹸﻪ ﺃﻧﻪ ﻋﻠﻰ ﺗﺸﺒﻴﻪ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔ ﻭﺃﻫﻞِ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻮﺍﺭﺙ‬
‫ﻭﺍﳌﻮﺭ‪‬ﻭﺙِ ﻋﻨﻪ ﻷﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺧ‪‬ﻠﹶﻖ‪ ‬ﰲ ﺍﳉﻨ‪‬ﺔ ﻣ‪‬ﻨﺎﺯِﻝﹶ ﻟﻠﻜﻔﹼﺎﺭ ﺑﺘﻘﺪﻳﺮ ﺇِﳝﺎﻧِﻬﻢ ﻓﻤ‪‬ﻦ ﱂ ﻳﺆﻣِﻦ ﻣﻨﻬﻢ ﺟ‪‬ﻌ‪‬ﻞﹶ ﻣ‪ِ ‬ﱰﻟﹶﻪ ﻷﻫﻞ ﺍﳉﻨ‪‬ﺔ ﺃﻭ ﻷﻥﹼ‬
‫ﺩﺧﻮﻝ ﺍﳉﻨ‪‬ﺔِ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺮﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺑﻌﻤﻞ ﻓﺄﹶﺷ‪‬ﺒﻪ‪ ‬ﺍﳌﲑﺍﺙﹶ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺪﺭﺟﺎﺕ‪ ‬ﻓﻴﻬﺎ ﲝ‪‬ﺴ‪‬ﺐِ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﰲ "ﻓﺘﺢ‬
‫ﺍﻟﺒﺎﺭﻱ"‪ :‬ﺍﳌﹶﻨﻔِﻲ‪ ‬ﰲ ﺍﳊﺪﻳﺚ ﺩﺧﻮﻟﹸﻬﺎ ﺑﺎﻟﻌﻤﻞ ﺍﳌﹸﺠﺮ‪‬ﺩِ ﻋﻦ ﺍﻟﻘﺒﻮﻝ ﻭﺍﳌﹸﺜﺒ‪‬ﺖ‪ ‬ﰲ ﺍﻵﻳﺔ ﺩﺧﻮﻟﹸﻬﺎ ﺑﺎﻟﻌﻤﻞ ﺍﳌﹸﺘﻘﺒ‪‬ﻞ‪ ،‬ﻭﺍﳌﻘﺒﻮﻝﹸ ﺇﳕﺎ‬
‫ﻳ‪‬ﺤﺼ‪‬ﻞﹸ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ ﺗ‪‬ﻔﻀ‪‬ﻼﹰ‪) .‬ﻛﺮﺧﻲ(‬

‫‪203‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫رﺑﻨﺎ﴾ ﻣﻦ اﻟﺜﻮاب ﴿ َﺣﻘﺎ ﻓَ َ ْ‬
‫ﻞ‬ ‫وﻋﺪﻧﺎ َ َ‬
‫وﺟﺪﻧﺎ َﻣﺎ َ َ َ َ‬
‫ﻗﺪ َ َ ْ َ‬ ‫اﺻﺤﺐ اﻟﻨﺎرِ﴾ ﺗﻘﺮﻳﺮا أو ﺗﺒﻜﻴﺘﺎ ﴿ َ ْ‬
‫ان َ ْ‬ ‫اﻟﺠﻨﺔِ َ ْ ٰ َ‬ ‫اﺻﺤﺐ ْ َ‬ ‫﴿َ َ‬
‫وﻧﺎدي َ ْ ٰ ُ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻣﺆذن﴾ ﻧﺎدى ﻣﻨﺎد ﴿ﺑَ ْﻨَ ُ ْﻢ﴾ ﺑﲔ اﻟﻔﺮﻳﻘﲔ أﲰﻌﻬﻢ‬ ‫ﻌﻢ َ َ َ‬ ‫وﻋَﺪ﴾ ﻛﻢ ﴿ َ ُ ْ‬
‫رﺑﻜﻢ﴾ ﻣﻦ اﻟﻌﺬاب ﴿َﺣﻘﺎ َ ُ ْ‬
‫ﻗﺎﻟﻮا َ َ ْ‬
‫?‬
‫ﻓﺎذن ُ َ‬ ‫وﺟﺪﺗﻢ ﻣﺎ َ َ‬
‫َ َْ ْ‬
‫)‪(٤‬‬

‫وﻳﺒﻐﻮﻧ َ َﺎ﴾ أي ﻳﻄﻠﺒﻮن‬

‫ﻴﻞ اﷲ ِ﴾ دﻳﻨﻪ ﴿ َ َ ْ ُ ْ‬ ‫ﻳﻦ َ ُ ْ َ‬
‫ﺼﺪون﴾ اﻟﻨﺎس ﴿ َ ْ‬
‫ﻋﻦ َﺳ ِ ْ ِ‬ ‫ِ‬
‫اﻟﻈﻠﻤ ِ ْ َ ﴿ۙ‪ِ ﴿ ﴾﴾۴۴‬‬
‫اﻟﺬ َ‬ ‫ﻟﻌﻨﺔُ اﷲ ِ َﻋ َ‬ ‫﴿َ ْ‬
‫ان ْ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ۘ﴾﴾ ﴿ َوﺑَ ْﻨَ ُ َﻤﺎ﴾ أي أﺻﺤﺎب اﳉﻨﺔ واﻟﻨﺎر ﴿ ِ َ ٌ‬

‫ﻭﻗﻒ ﻻﺯﻡ‬
‫ﺣﺠﺎب﴾ ﺣﺎﺟﺰ ﻗﻴﻞ‬ ‫ون ﴿‪۴۵‬‬ ‫ِﻮﺟﺎ﴾ ﻣﻌﻮﺟﺔ)‪َ ﴿ (٨‬و ُ ْﻢ ِ ْ‬
‫ﺑﺎﻻ ٰ ِ َ ة ِ ﻛ ٰ ِ ُ ْ َ‬ ‫اﻟﺴﺒﻴﻞ ﴿ﻋ َ ً‬
‫)‪(٧‬‬

‫اف﴾ وﻫﻮ ﺳﻮر اﳉﻨﺔ ‪.......................................................‬‬ ‫ﻫﻮ ﺳﻮر اﻷﻋﺮاف ﴿ َ َ‬

‫وﻋ َ ْاﻻ َ ْ َ ِ‬ ‫)‪(٩‬‬

‫اﻟﺠﻨﺔِ﴾‪ ...‬ﺇﱁ[ ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻫﻞ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﻣِﻦ ﻛﻞﹼ ﺃﻫﻞِ ﺍﳉﻨ‪‬ﺔ ﻟِﻜﹸﻞﹼ ﺃﻫﻞِ ﺍﻟﻨﺎﺭِ ﺃﻭ ﻣِﻦ ﺍﻟﺒﻌﺾِ ﻟﻠﺒﻌﺾ؟‬
‫اﺻﺤﺐ ْ َ‬
‫وﻧﺎدي َ ْ ٰ ُ‬
‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬ ‫)‪(١‬‬
‫اﻟﺠﻨﺔِ َ ْ ٰ َ‬
‫اﺻﺤﺐ اﻟﻨﺎرِ﴾ ﻳ‪‬ﻔﻴﺪ ﺍﻟﻌﻤﻮﻡ‪ ،‬ﻭﺍﳉﻤﻊ‪ ‬ﺇﺫﺍ ﻗﺎﺑ‪‬ﻞﹶ ﺍﳉﻤﻊ‪ ‬ﻳ‪‬ﻮﺯ‪‬ﻉ‪ ‬ﺍﻟﻔﹶﺮﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻔﹶﺮﺩِ ﻓﻜﻞﱡ ﻓﺮﻳﻖٍ‬ ‫اﺻﺤﺐ ْ َ‬
‫وﻧﺎدي َ ْ ٰ ُ‬
‫ﻗﻠﺖ‪ ‬ﻇﺎﻫﺮ‪ ‬ﻗﻮﻟِﻪ ﴿ َ َ‬
‫ﻣِﻦ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺔِ ﻳ‪‬ﻨﺎﺩِﻱ ﻣ‪‬ﻦ ﻛﺎﻥ ﻳ‪‬ﻌﺮِﻓﹸﻪ ﻣِﻦ ﺍﻟﻜﻔﹼﺎﺭِ ﰲ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﻥ ﻗﻠﺖ‪ ‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳉﻨ‪‬ﺔﹸ ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻨﺎﺭ‪ ‬ﰲ ﺍﻷﺭﺽ ﻓﻜﻴﻒ‬
‫ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳ‪‬ﺒﻠﹸﻎﹶ ﻫﺬﺍ ﺍﻟﻨﺪﺍﺀُ ﺃﻭ ﻛﻴﻒ ﻳﺼﺢ‪ ‬ﺃﻥ ﻳ‪‬ﻘﹶﻊ‪‬؟ ﻗﻠﺖ‪ ‬ﺇﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳ‪‬ﻘﻮ‪‬ﻱ‪ ‬ﺍﻷﺻﻮﺍﺕ‪ ‬ﻭﺍﻷَﲰﺎﻉ‪ ‬ﻓﻴ‪‬ﺼﲑ‪ ‬ﺍﻟﺒﻌﻴﺪ‪‬‬
‫ﻛﺎﻟﻘﺮﻳﺐ ﻭﻳ‪‬ﺤﺘﻤﻞ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳ‪‬ﻘﺮ‪‬ﺏ‪ ‬ﺇﺣﺪﻯ ﺍﻟﺪﺍﺭ‪‬ﻳﻦ ﻣِﻦ ﺍﻷُﺧﺮٰﻯ ﺇﻣ‪‬ﺎ ﺑﺈﻧﺰﺍﻝ ﺍﻟﻌ‪‬ﻠﻴﺎ ﻭﺇﻣ‪‬ﺎ ﺑِﺮ‪‬ﻓﻊِ ﺍﻟﺴ‪‬ﻔﻠﻰ‪ ،‬ﻓﺈﻥ ﻗﻠﺖ‪ ‬ﻛﻴﻒ ﻳ‪‬ﺮﻯ ﺃﻫﻞﹸ‬
‫ﺍﳉﻨ‪‬ﺔِ ﺃﻫﻞﹶ ﺍﻟﻨﺎﺭِ ﻭﺑﺎﻟﻌﻜﺲ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺑﻴﻨﻬﻤﺎ ﺣِﺠﺎﺑﺎﹰ ﻭﻫﻮ ﺳ‪‬ﻮﺭ‪ ‬ﺍﳉﻨ‪‬ﺔِ؟ ﺃﹸﺟﻴﺐ‪ ‬ﺑﺎﺣﺘﻤﺎﻝِ ﺃﹶﻥﱠ ﺳ‪‬ﻮﺭ‪ ‬ﺍﳉﻨ‪‬ﺔِ ﻻ ﻳ‪‬ﻤﻨﻊ ﺍﻟﺮﺅﻳﺔﹶ ﻟِﻤﺎ ﻭ‪‬ﺭﺍﺀَﻩ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟﻜﻮﻧِﻪ ﺷ‪‬ﻔﱠﺎﻓﺎﹰ ﻛﺎﻟﺰ‪‬ﺟﺎﺝِ ﻭﺑِﺎﺣﺘﻤﺎﻝِ ﺃﹶﻥﱠ ﻓﻴﻪ ﻃﺎﻗﺎﺕٍ ﺗ‪‬ﺤﺼ‪‬ﻞﹸ ﺍﻟﺮﺅﻳﺔﹸ ﻣﻨﻬﺎ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ ﺗ‪‬ﺒﻜِﻴﺘﺎﹰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘِﻔﻬﺎﻡ ﺍﻵﰐ ﻟﻠﺘﺒﻜﻴﺖ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣﺎ ﻳ‪‬ﺮِﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﻟﺜﻮﺍﺏِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﴿ﻣ‪‬ﺎ﴾ ﻭﻛﺬﺍ ﰲ ﻗﻮﻟﻪ ﺍﻵﰐ ½ﻣِﻦ‪ ‬ﺍﻟﻌﺬﺍﺏِ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﹸﻢ‪ [‬ﻗﺪ‪‬ﺭ ﺍﳌﻔﺴﺮ‪ ‬ﺍﻟﻜﺎﻑ‪ ‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﹶﻥﹼ ﻣﻔﻌﻮﻝﹶ ﴿ﻭ‪‬ﻋ‪‬ﺪ‪ ﴾‬ﳏﺬﻭ ‪‬‬
‫ﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻨ‪‬ﺎﺱ‪ [‬ﺃﹶﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺩِﻳﻨِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴﺒﻴﻞﹶ ﲟﻌﻨ‪‬ﻰ ﺍﻟﻄﺮﻳﻖِ ﻣﺴﺘﻌﺎ ‪‬ﺭ ﻟِﺪﻳﻦِ ﺍﷲِ ﺗﻌﺎﱃ ﻷﻥﹼ ﺍﻟﺴﺒﻴﻞﹶ ﰲ ﺍﻷﺻﻞِ ﺍﻟﻄﺮﻳﻖ‪ ‬ﻓﺎﺳﺘ‪‬ﻌِﲑ‪ ‬ﻟِﺪِﻳﻦِ ﺍﷲِ ﺗﻌﺎﱃ ﻭﺷﺮﺍﺋِﻌِﻪ‬ ‫)‪(٦‬‬
‫ﻷﻧﻪ ﻃﺮﻳﻖ‪ ‬ﻣﻌﻨﻮﻱ‪ ‬ﻳ‪‬ﺘﻮ‪‬ﺻ‪‬ﻞﹸ ﺍﳌﺆﻣﻦ‪ ‬ﺑﻪ ﺇﱃ ﻣ‪‬ﺮﺿ‪‬ﺎﺗِﻪ ﺗﻌﺎﱃ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻠﻤﻌﻘﻮﻝ ﺑﺎﶈﺴﻮﺱِ ‪).‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ ﰲ ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺁﻳﺔ‪] (١٩٠:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳ‪‬ﻄﻠﹸﺒﻮﻥ ﺍﻟﺴﺒﻴﻞﹶ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺿﻤﲑ‪﴿ ‬ﻳ‪‬ﺒ‪‬ﻐ‪‬ﻮ‪‬ﻧ‪‬ﻬ‪‬ﺎ﴾ ﻟﻠﺴﺒﻴﻞ ﻷ‪‬ﺎ ﺗ‪‬ﺬﹶﻛﱠﺮ‪ ‬ﻭﺗ‪‬ﺆ‪‬ﻧ‪‬ﺚﹸ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ ‬ﺎ ﻣﻠﹼﺔﹸ ﺍﻹﺳﻼﻡِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻌ‪ ‬ﻮﺟ‪‬ﺔﹰ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﻋِﻮ‪‬ﺟ‪‬ﺎ﴾ ﻣﺼﺪ ‪‬ﺭ ﲟﻌﲎ ½ﻣ‪‬ﻌﻮ‪ ‬ﺟﺔﹰ¼ ﺃﻱ ﻣﺎﺋِﻠﺔﹰ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻓـ﴿ﻋِﻮ‪‬ﺟ‪‬ﺎ﴾ ﺣﺎﻝ ﺑﺪﻟﻴﻞِ ﻗﻮﻟِﻪ ﲟﻌﲎ‬ ‫)‪(٨‬‬
‫½ﻣﻌﻮ‪‬ﺟﺔ¼ ﻭﺇﻥ ﻛﺎﻥ ﻳ‪‬ﺤﺘﻤﻞﹸ ﺍﳌﻔﻌﻮﻟﻴﺔﹶ‪) .‬ﺟ‪‬ﻤﻞ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﻴﻞ ﻫﻮ ﺳ‪‬ﻮﺭ‪ ‬ﺍﻷَﻋﺮﺍﻑِ[ ﺍﻹﺿﺎﻓﺔﹸ ﺑﻴﺎﻧﻴﺔﹲ ﺃﻱ ﺳ‪‬ﻮ ‪‬ﺭ ﻫﻮ ﺍﻷَﻋﺮﺍﻑ‪ ،‬ﹸﺛﻢ‪ ‬ﻓﹶﺴ‪‬ﺮ ﴿ﺍﻷَﻋ‪‬ﺮ‪‬ﺍﻑ﴾ ﺑﻘﻮﻟﻪ ½ﻭﻫﻮ ﺳﻮﺭ ﺍﳉﻨﺔ¼ ﻓﺎﺳﺘ‪‬ﻔﻴﺪ‬ ‫)‪(٩‬‬
‫ﻣﻦ ﳎﻤﻮﻉ ﺍﻟﻌﺒﺎﺭﺗﲔ ﺃﻥﹼ ﺍﳊﺠﺎﺏ ﻫﻮ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﻭﻣﻘﺎﺑﻞ ﻗﻮﻟﻪ ½ﻗﻴﻞ ﻫﻮ ﺳﻮﺭ ﺍﻷﻋﺮﺍﻑ¼ ﻗﺪ ﺫﻛﺮﻩ "ﺍﳋﺎﺯﻥ" ﺑﻘﻮﻟﻪ ﴿ﻭ‪‬ﺑ‪‬ﻴﻨ‪‬ﻬ‪‬ﻤ‪‬ﺎ‬
‫ﺣِﺠ‪‬ﺎﺏ‪ ﴾‬ﻭﻫﻮ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﹶﻀ‪‬ﺮِﺏ‪ ‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺑِﺴ‪‬ﻮﺭٍ ﻟﹶﻪ‪ ‬ﺑ‪‬ﺎﺏ‪ ﴾‬ﺍﻵﻳﺔ ]ﺍﳊﺪﻳﺪ‪ [١٣:‬ﰒ ﻗﺎﻝ ﻭﻗﺎﻝ ﳎﺎﻫﺪ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔﹸ‬
‫ﺍﻷﻋﺮﺍﻑ‪ ‬ﺣﺠﺎﺏ‪ ‬ﺑﲔ‪ ‬ﺍﳉﻨ‪‬ﺔ ﻭﺍﻟﻨﺎﺭ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪204‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬

‫ﻌﺮﻓﻮن ُ ۢ ﴾ ﻣﻦ أﻫﻞ اﳉﻨﺔ واﻟﻨﺎر ﴿ ِ ِ ْ ٰ‬

‫ﺴﻴﻤ ُ ْﻢ﴾‬ ‫ِﺟﺎل﴾ اﺳﺘﻮت ﺣﺴﻨﺎ‪‬ﻢ وﺳﻴﺌﺎ‪‬ﻢ ﻛﻤﺎ ﰲ اﳊﺪﻳﺚ ﴿ ْ ِ ُ ْ َ‬
‫﴿ر َ ٌ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫اﻟﺠﻨﺔ ِ َ ْ‬ ‫ﺑﻌﻼﻣﺘﻬﻢ وﻫﻲ ﺑﻴﺎض اﻟﻮﺟﻮه ﻟﻠﻤﺆﻣﻨﲔ وﺳﻮادﻫﺎ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻟﺮؤﻳﺘﻬﻢ ﳍﻢ إذ ﻣﻮﺿﻌﻬﻢ ﻋﺎل ﴿ َ َ َ‬
‫?‬
‫ان‬ ‫اﺻﺤﺐ َْ‬
‫ٰ َ‬ ‫ْ‬ ‫َ‬ ‫وﻧﺎدوا‬
‫ْ‬
‫)‪(٦‬‬ ‫?‬ ‫)‪(٥‬‬

‫ﻳﺪﺧﻠﻮ َﺎ﴾ أي أﺻﺤﺎب اﻷﻋﺮاف اﳉﻨﺔ ﴿ َو ُ ْﻢ َ ْ َ ُ ْ َ‬

‫ﻳﻄﻤﻌﻮن ﴿‪ ﴾﴾۴۶‬ﰲ دﺧﻮﳍﺎ‪ ،‬ﻗﺎل اﳊﺴﻦ‪ :‬ﻟﻢ‬ ‫ﺳﻠﻢ َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ﴾‪ ،‬ﻗﺎل ﺗﻌﺎﱃ ﴿ َ ْﻟﻢ َ ْ ُ ُ ْ‬
‫)‪(٧‬‬
‫َ ٌٰ‬
‫ﻳﻄﻤﻌﻬﻢ)‪ (٨‬إﻻ ﻟﻜﺮاﻣﺔ ﻳﺮﻳﺪﻫﺎ ﺑﻬﻢ‪،‬وروى اﳊﺎﻛﻢ ﻋﻦ ﺣﺬﻳﻔﺔ ﻗﺎل ‪ :‬ﺑﻴﻨﻤﺎ ﻫﻢ ﻛﺬﻟﻚ إذ ﻃﻠﻊ ﻋﻠﻴﻬﻢ رﺑﻚ)‪ (٩‬ﻓﻘﺎل‬
‫اﺻﺤﺐ اﻟﻨﺎر ِ َ ُ ْ‬
‫ﻗﺎﻟﻮا‬ ‫ﺼﺎر ُ ْﻢ﴾ أي أﺻﺤﺎب اﻷﻋﺮاف ﴿ ِ ْ َ ٓ َ‬
‫ﺗﻠﻘﺎء﴾ ﺟﻬﺔ ﴿ َ ْ ٰ ِ‬ ‫ﻓﺖ اَ ْ َ ُ‬ ‫ﻗﻮﻣﻮا ادﺧﻠﻮا اﳉﻨﺔ ﻓﻘﺪ ﻏﻔﺮت ﻟﻜﻢ ﴿ َ ِ َ‬
‫واذا ُ ِ َ ْ‬
‫ﻉ‬
‫ِﺟﺎﻻ﴾ ﻣﻦ أﺻﺤﺎب اﻟﻨﺎر ﴿ ْ ِ ُ ْ‬
‫ﻌﺮﻓﻮﻧ َ ُ ْﻢ‬ ‫اﺻﺤﺐ ْاﻻ َ ْ َ ِ‬
‫اف ر َ ً‬ ‫اﻟﻘﻮم ِ ِ‬
‫اﻟﻈﻠﻤ ِ ْ َ ﴿‪َ َ ﴿ ﴾﴾۴۷‬‬
‫وﻧﺎدي َ ْ ٰ ُ‬ ‫ﺗﺠﻌﻠﻨﺎ﴾ ﰲ اﻟﻨﺎر ﴿ َﻣ َﻊ ْ َ ْ‬
‫رﺑﻨﺎ َﻻ َ ْ َ ْ َ‬
‫ﻉ‬

‫َ َ‬
‫)‪(١٠‬‬
‫‪٣ ٢‬‬ ‫‪٣‬‬ ‫‪٢‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺭِﺟ‪‬ﺎﻝﹲ﴾[ ﻗﺎﻝ ﺣ‪‬ﺬﻳﻔﺔﹸ‪ :‬ﻫ‪‬ﻢ ﻗﻮ ‪‬ﻡ ﺍﺳﺘ‪‬ﻮﺕ‪ ‬ﺣﺴﻨﺎﺗ‪‬ﻬﻢ ﻭﺳﻴﺌﺎﺗ‪‬ﻬﻢ‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﺰﱐ ﻣﺮﻓﻮﻋﺎ ﺃ‪‬ﻢ ﻧﺎﺱ ﻗﹸﺘﻠﻮﺍ‬ ‫)‪(١‬‬
‫ﰲ ﺳﺒﻴﻞ ﺍﷲ ﲟﻌﺼﻴﺔ ﺁﺑﺎﺋﻬﻢ )ﺃﻱ ﺑﻐﲑِ ﺇﺫﻥِ ﺁﺑﺎﺋِﻬﻢ(‪ ،‬ﻭﻋﻦ ﻣﺴﻠﻢ ﺑﻦ ﻳﺴﺎﺭ ﺃ‪‬ﻢ ﻗﻮﻡ ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺩ‪‬ﻳﻦ ﻓﻔﻴﻪ ﺗﻐﻠﻴﻆﹸ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﺳﺘﺤﺒﺎﺏ‪‬‬
‫ﺍﳌﺒﺎﺩ‪‬ﺭﺓِ ﺇﱃ ﻗﻀﺎﺋﻪ ﻋﻦ ﺍﳌﻴ‪‬ﺖ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ[ ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﻣ‪‬ﺮﺩ‪‬ﻭ‪‬ﻳ‪‬ﻪ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻗﺎﻝ‪ :‬ﺳ‪‬ﺌﻞ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻤ‪‬ﻦ ﺍﺳﺘﻮﺕ‪ ‬ﺣﺴﻨﺎﺗ‪‬ﻪ ﻭﺳﻴﺌﺎﺗ‪‬ﻪ ﻓﻘﺎﻝ‪ :‬ﺃﻭﻟﺌﻚ ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﻑ ﱂ ﻳ‪‬ﺪﺧﻠﻮﻫﺎ ﻭﻫﻢ ﻳ‪‬ﻄﻤﻌﻮﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﹾﺄﹶﻋ‪‬ﺮ‪‬ﺍﻑِ ﺭِﺟ‪‬ﺎﻝﹲ ‪‬ﻳﻌ‪‬ﺮِﻓﹸﻮ‪‬ﻥﹶ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﺟﺮﻳﺞ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﺍﻟﺼﺮﺍﻁ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ‪ .‬ﻭﻗﺪ ﻛﻨﺖ‪ ‬ﺃﹶﺗ‪‬ﻌ ‪‬‬
‫ﺠﺐ‪ ‬ﻣِﻦ‬ ‫)‪(٣‬‬
‫ﻋ‪‬ﺪ‪‬ﻡِ ﺫِﻛﺮِ ﺍﻟﺼﺮﺍﻁ ﰲ ﺍﻟﻘﺮﺁﻥ ﺣﱴ ﺍﺳﺘ‪‬ﻔﺪﺗ‪‬ﻪ ﻣِﻦ ﻫﺬﺍ‪] .‬ﺍﻹﻛﻠﻴﻞ ﻟﻠﺴﻴﻮﻃﻲ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﳉﻨ‪‬ﺔِ ﻭﺍﻟﻨﺎﺭ[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻨﻮﻳﻦ‪ ‬ﰲ ﻗﻮﻟِﻪ ﴿ﻛﹸﻼ‪ ﴾‬ﻟِﻠﻌِﻮ‪‬ﺽِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺃﻫﻞ ﺍ ﹶ‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﺑ‪‬ﻴﺎﺽ‪ ‬ﺍﻟﻮﺟﻮﻩِ ‪...‬ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻳ‪‬ﻮ‪‬ﻡ‪ ‬ﺗ‪‬ﺒ‪‬ﻴ‪‬ﺾ‪ ‬ﻭ‪‬ﺟ‪‬ﻮ‪‬ﻩ ﻭ‪‬ﺗﺴ‪‬ﻮ‪‬ﺩ‪ ‬ﻭ‪‬ﺟ‪‬ﻮ‪‬ﻩ﴾‪] .‬ﺁﻝ ﻋﻤﺮﺍﻥ‪) [١٠٦:‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺫ ﻣ‪‬ﻮﺿِﻌ‪‬ﻬ‪‬ﻢ[ ﺃﻱ ﻣ‪‬ﻮ ِ‬
‫ﺿﻊ‪ ‬ﺃﻫﻞِ ﺍﻷﻋﺮﺍﻑِ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻋﺎﻝٍ¼ ﺃﻱ ﻳ‪‬ﺸﺮِﻑ‪ ‬ﻋﻠﻰ ﺍﳉﻨ‪‬ﺔ ﻭﻋﻠﻰ ﺍﻟﻨ‪‬ﺎﺭ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﺳﻠﻢ َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ﴾ ﻭﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﻟﹶﻢ‪ ‬ﻳ‪‬ﺪ‪‬ﺧ‪‬ﻠﹸﻮ‪‬ﻫ‪‬ﺎ﴾ ﻣﺴﺘﺄﻧﻒ ﻷﻧﻪ ﺟﻮﺍﺏ‪ ‬ﺳﺆﺍﻝِ ﺳﺎﺋﻞٍ ﻋﻦ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﴿ َ ٰ ٌ‬ ‫)‪(٧‬‬
‫ﺃﺻﺤﺎﺏ ﺍﻷﻋﺮﺍﻑِ ﻓﻘﺎﻝ ﻣ‪‬ﺎ ﺻ‪‬ﻨﻊ ‪‬ﻢ؟ ﻗﻴﻞ ﱂ ﻳ‪‬ﺪﺧﻠﻮﻫﺎ ﻭﻫﻢ ﺃﻱ ﻭﻟﻜﻨ‪‬ﻬﻢ ﻳ‪‬ﻄﻤﻌﻮﻥ ﰲ ﺩﺧﻮﳍﺎ ﺃﻱ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﲪﺘِﻪ‪،‬‬
‫ﻭﻗﻴﻞ ½ﻃﻤﻊ¼ ﲟﻌﲎ ½ﻋﻠﻢ¼ ﺃﻱ ﻭﻫﻢ ﻳﻌﻠﻤﻮﻥ ﺃ‪‬ﻢ ﺳﻴ‪‬ﺪﺧﻠﹸﻮﻧ‪‬ﻬﺎ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﹶﻢ ﻳ‪‬ﻄﻤِﻌ‪‬ﻬﻢ[ ﺍﻟﻔﺎﻋﻞﹸ ﺍﷲُ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻫﻜﺬﺍ ﰲ ﻗﻮﻟﻪ ½ﻳ‪‬ﺮﻳﺪ‪‬ﻫﺎ¼‪ ،‬ﻭﻗﻮﻟﻪ ﺭ‪‬ﻭﻯ ﺍﳊﺎﻛﻢ‪... ‬ﺇﱁ ﻣﺮﺍﺩ‪‬ﻩ ‪‬ﺬﺍ ﺑﻴﺎﻥﹸ ﺍﻟﻜﺮﺍﻣﺔِ‬ ‫)‪(٨‬‬
‫ﺍﻟﱵ ﰲ ﻛﻼﻡ ﺍﳊﹶﺴ‪‬ﻦ‪) .‬ﺟ‪‬ﻤﻞ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺫ ﻃﹶﻠﻊ ﻋﻠﻴﻬﻢ ﺭﺑ‪‬ﻚ[ ﺃﻱ ﻇﹶﻬﺮ ﳍﻢ ﺑِﺄﹶﻥﹾ ﺃﹶﺯﺍﻝﹶ ﻋﻨﻬﻢ ﺍﳊﹸﺠ‪‬ﺐ‪ ‬ﺍﳌﺎﻧﻌﺔﹶ ﳍﻢ ﻣِﻦ ﺭﺅﻳﺘﻪ ﻓﺮ‪‬ﺃﹶﻭ‪‬ﻩ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﺭِﺟ‪‬ﺎﻻﹰ﴾ ﻣِﻦ ﺃﺻﺤﺎﺏِ ﺍﻟﻨﺎﺭ[ ﻛﺎﻧﻮﺍ ﻋ‪ ‬ﹶﻈﻤ‪‬ﺎﺀَ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻴ‪‬ﻨﺎﺩ‪‬ﻭﻧ‪‬ﻬﻢ ﻋﻠﻰ ﺍﻟﺴ‪‬ﻮ‪‬ﺭِ ﺑﺄﹶﲰﺎﺋِﻬﻢ ﻭﻳﻘﻮﻟﻮﻥ ﳍﻢ ﻭﻫﻢ ﰲ ﺍﻟﻨﺎﺭ‪ :‬ﻳ‪‬ﺎ‬
‫ﻭ‪‬ﻟﻴﺪ‪ ‬ﺑﻦ‪ ‬ﺍﳌﹸﻐﲑﺓِ ﻳﺎ ﺃﺑ‪‬ﺎ ﺟﻬﻞِ ﺑﻦِ ﻫﺸﺎﻡ ﻳﺎ ﻓﻼﻥ ﻳﺎ ﻓﻼﻥ‪) .‬ﺧﺎﺯﻥ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ون ﴿‪ ﴾﴾۴۸‬أي واﺳﺘﻜﺒﺎرﻛﻢ‬ ‫ﺴﺘﻜْ ِ ُ ْ َ‬ ‫وﻣﺎ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ َ ْ َ‬ ‫ﺟﻤﻌﻜﻢ﴾ اﳌﺎل أو ﻛﺜﺮﺗﻜﻢ ﴿ َ َ‬ ‫ﻣﺎ َاﻏ ْ ٰ َ ْ ُ ْ‬
‫ﻋﻨﻜﻢ﴾ ﻣﻦ اﻟﻨﺎر ﴿ َ ْ ُ ُ ْ‬ ‫ﻗﺎﻟﻮا َ ۤ‬
‫ﺴﻴﻤ ُ ْﻢ َ ُ ْ‬
‫ِ ِْٰ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺑﺮﺣﻤﺔٍ﴾؟ ﻗﺪ ﻗﻴﻞ‬ ‫ﻳﻦ َ ْ َ ْ ُ ْ‬ ‫ﺆﻻءِ ِ‬‫ﻋﻦ اﻷﳝﺎن‪ ،‬وﻳﻘﻮﻟﻮن ﳍﻢ)‪ (٤‬ﻣﺸﲑﻳﻦ إﱃ ﺿﻌﻔﺎء اﳌﺴﻠﻤﲔ)‪﴿:(٥‬اَ ُ َ ٓ‬
‫?‬
‫اﻗﺴﻤﺘﻢ َﻻ َ َﻳﻨﺎﻟُ ُ ُﻢ اﷲ ُ ِ َ ْ َ‬ ‫اﻟﺬ ْ َ‬
‫ﺗﺤﺰﻧﻮن ﴿‪ ﴾﴾۴۹‬وﻗﺮئ)‪½ : (٨‬أدﺧﻠﻮا¼ ﺑﺎﻟﺒﻨﺎء ﻟﻠﻤﻔﻌﻮل و½َدﺧﻠﻮا¼‪ ،‬ﻓﺠﻤﻠﺔ‬ ‫ﻻﺧﻮف ﻋَﻠ ْ ُ ْ‬
‫?‬
‫وﻻ اَ َ ْ َ ُ ْ َ‬
‫َﻴﻜﻢ َ َ ۤ‬ ‫ﳍﻢ)‪﴿ (٧) (٦‬ا ْ ُ ُ‬
‫ُدﺧﻠﻮا ْ َ َ‬
‫اﻟﺠﻨﺔ َ َ ْ ٌ‬
‫اﻟﻤﺎء َ ْاو ِﻣﻤﺎ َر َ َ ُ ُ‬ ‫اﻓﻴﻀﻮا ﻋَ َﻠ ْ َﻨﺎ ِ َ‬
‫ِ)‪(٩‬‬
‫ﻗﻜﻢ اﷲ ُ﴾ ﻣﻦ‬ ‫ﻣﻦ ْ َ ٓ‬ ‫اﻟﺠﻨﺔِ َ ْ‬
‫ان َ ِ ْ ُ ْ‬ ‫اﺻﺤﺐ ْ َ‬
‫اﺻﺤﺐ اﻟﻨﺎر ِ َ ْ ٰ َ‬
‫وﻧﺎدي َ ْ ٰ ُ‬ ‫اﻟﻨﻔﻲ ﺣﺎل أي ½ﻣﻘﻮﻻ ﳍﻢ ذﻟﻚ¼ ﴿ َ َ‬
‫اﻟﺤﻴﻮة ُ ْ َ‬
‫اﻟﺪﻧﻴﺎ‬ ‫دﻳﻨَ ُ ْﻢ َﻟ ْ ًﻮا َوﻟﻌ ًِﺒﺎ و َ ﺗ ْ ُ ُﻢ ْ َ ٰ‬ ‫ﻳﻦ َ ُ ْ‬
‫اﺗﺨﺬوا ِ ْ‬ ‫ﻳﻦ ﴿ۙ‪ِ ﴿ ﴾﴾۵۰‬‬
‫اﻟﺬ ْ َ‬ ‫ﻗﺎﻟﻮا ِان اﷲَ َ َﻣ ُ َﻤﺎ﴾ ﻣﻨﻌﻬﻤﺎ ﴿ َﻋ َ ا ْﻜ ٰ ِ ِ ْ َ‬
‫اﻟﻄﻌﺎم)‪ُ َ ﴿ (١٠‬‬
‫)‪(١١‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺎﻝﹶ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﺟ‪‬ﻤﻊ¼ ﻣﺼﺪ ‪‬ﺭ ﻣﻀﺎ ‪‬‬

‫ﻑ ﻟِﻔﺎﻋﻠِﻪ‪ ،‬ﻭﻣﻔﻌﻮﻟﹸﻪ ﳏﺬﻭﻑ ﻗﺪ‪‬ﺭﻩ ﺑﻘﻮﻟﻪ ½ﺍﳌﹶﺎﻝﹶ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻭ ﻛﺜﺮﺗ‪‬ﻜﻢ[ ﺇﺷﺎﺭﺓ ﻟﺘﻔﺴﲑٍ ﺛﺎﻥٍ ﻟِـ﴿ ‪‬ﺟﻤ‪‬ﻌ‪ ‬ﹸﻜﻢ‪ ﴾‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﺎﻩ ½ﺟ‪‬ﻤﺎﻋﺘ‪‬ﻜﹸﻢ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘِﻜﺒﺎﺭ‪‬ﻛﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﻣ‪‬ﺎ﴾ ﻣﺼﺪﺭﻳﺔ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺷ‪‬ﺒﻬﺔﹸ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﻌﺎﺋﺪِ ﰲ ﺍﻟﺼﻠﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻳﻘﻮﻟﻮﻥ ﳍﻢ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ َا ُ َ ٓ ِ‬
‫ﺆﻻء﴾‪ ...‬ﺇﱁ ﻣِﻦ ﺗﺘﻤ‪‬ﺔ ﻗﻮﻟِﻬﻢ ﻟﻠﺮﺟﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺸِﲑِﻳﻦ‪ ‬ﺇﱃ ﺿ‪‬ﻌ‪‬ﻔﺎﺀِ ﺍﳌﺴﻠﻤِﲔ[ ﻭﺫﻟﻚ ﻷﻥﹼ ﺃﻫﻞ ﺍﻟﻨ‪‬ﺎﺭ ﻳ‪‬ﺮ‪‬ﻭ‪‬ﻥﹶ ﺃﻫﻞﹶ ﺍﳉﻨ‪‬ﺔ ﻭﺃﻫﻞﹶ ﺍﻷﻋﺮﺍﻑِ ﻳ‪‬ﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻟﻔﺮﻳﻘﹶﲔ ﻓﻴﺸﲑ ﺃﻫﻞﹸ‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻷﻋﺮﺍﻑِ ﻟِﻀﻌﻔﺎﺀ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻌﺬﱠﺑ‪‬ﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻳ‪‬ﺴﺘﻬﺰِﺅ‪‬ﻭﻥ ‪‬ﻢ ﻭﻳﻌﺬﱢﺑ‪‬ﻮﻧ‪‬ﻬﻢ ﻛﺼ‪‬ﻬ‪‬ﻴﺐٍ ﻭﺑِﻼﻝٍ ﻭﺳ‪‬ﻠﹾﻤ‪‬ﺎﻥﹶ‬
‫ﻭﺧ‪‬ﺒ‪‬ﺎﺏٍ ﻭﺃﺷﺒﺎﻫِﻬﻢ ﺭﺿﻮﺍﻥﹸ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺃﲨﻌِﲔ ﻭﻳﻘﻮﻟﻮﻥ ﻷﻫﻞ ﺍﻟﻨﺎﺭ‪َ ﴿ :‬ا ُ َ ٓ ِ‬
‫ﺆﻻء﴾‪ ...‬ﺇﱁ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺪ ﻗﻴﻞ ﳍﻢ[ ﻗﹶﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﺍﺩ‪‬ﺧ‪‬ﻠﹸﻮﺍ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔﹶ﴾ ﻣ‪‬ﻘﹸﻮﻝﹲ ﻟﺬﻟﻚ ﺍﻟﻘﻮﻝِ ﺍﶈﺬﻭﻑِ ﻟِﻴ‪‬ﺼِﺢ‪ ‬ﺟ‪‬ﻌﻠﹸﻬﺎ ﺧ‪‬ﺒ‪‬ﺮﺍﹰ ﺛﺎﻧﻴﺎﹰ ﻷ ﹼﻥ‬ ‫)‪(٦‬‬
‫ﺍﳉﻤﻠﺔﹶ ﺍﻟﻄﻠﺒﻴ‪‬ﺔﹶ ﻻ ﻳ‪‬ﺼِﺢ‪ ‬ﻭ‪‬ﻗﻮﻋ‪‬ﻬﺎ ﺧ‪‬ﺒ‪‬ﺮﺍﹰ ﺇﻻﹼ ﺇﺫﺍ ﺃﹸﻭ‪‬ﻟﹶﺖ‪ ‬ﺑِﺨ‪‬ﺒ‪‬ﺮٍ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺪ ﻗﻴﻞ ﳍﻢ[ ﺃﻱ ﻟﻠﺬﱢﻳﻦ ﺃﹶﻗﺴ‪‬ﻤﺘﻢ ﻋﻠﻰ ﻋ‪‬ﺪ‪‬ﻡِ ﺩﺧﻮﻟِﻬﻢ ﺍﳉﻨ‪‬ﺔﹶ‪½ :‬ﺍﺩﺧ‪‬ﻠﻮﻫﺎ ﺑﻔﻀﻞِ ﺍﷲ ﺗﻌﺎﱃ¼‪ ،‬ﻓﻬﺬﺍ ﻣِﻦ ﺑﻘﻴ‪‬ﺔِ ﻛﻼﻡِ ﺃﺻﺤﺎ ِ‬
‫ﺏ‬ ‫)‪(٧‬‬
‫ﺍﻷﻋﺮﺍﻑِ ﻓﻬﻮ ﺧ‪‬ﺒ‪ ‬ﺮ ﺛﺎﻥٍ ﻋﻦ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﺃﻱ ﺃﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻗﺪ ﻗﻴﻞ ﳍﻢ ﺍﺩﺧ‪‬ﻠﹸﻮﺍ ﺍﳉﻨ‪‬ﺔﹶ ﻓﻈﻬﺮﻛﹶﺬِﺑ‪‬ﻜﻢ ﰲ ﺇِﻗﺴﺎﻣِﻜﻢ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹸﺮِﺉَ[ ﺃﺷﺎﺭ ﺑﺼﻴﻐﺔ ﺍﻟﺘﻤﺮﻳﺾ ﺇﱃ ﺃﻥﹼ ﺍﻟﻘﺮﺍﺀﺓﹶ ﺍﻵﺗﻴﺔﹶ ﺷﺎﺫﹼﺓ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗ‪‬ﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﺼﺪ‪‬ﻗﹶﺔِ ﺃﹶﻓﻀﻞﹸ؟ ﻓﻘﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪:‬‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻥﹾ ﺃﹶﻓِﻴﻀ‪‬ﻮ‪‬ﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺂﺀِ﴾[ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺳ‪‬ﺌﻞ‪ :‬ﺃﻱ‪ ‬ﺍﻟ ‪‬‬ ‫)‪(٩‬‬
‫))ﺃﹶﻓﻀ‪‬ﻞﹸ ﺍﻟﺼﺪﻗﺔِ ﺳ‪‬ﻘﹾﻲ‪ ‬ﺍﳌﺎﺀِ ﺃﱂ ﺗ‪‬ﺴﻤﻊ ﺑﺄﻫﻞ ﺍﻟﻨﺎﺭ ﳌﹼﺎ ﺍﺳﺘﻐﺎﺛﹸﻮﺍ ﺑﺄﻫﻞِ ﺍﳉﻨ‪‬ﺔ ﻗﺎﻟﻮﺍ‪﴿ :‬ﺃﹶﻓِﻴ‪‬ﻀ‪‬ﻮ‪‬ﺍ ﻋ‪‬ﻠﹶﻴ‪‬ﻨ‪‬ﺎ ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺎ ِﺀ﴾؟((‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﻟﻄﻌﺎﻡِ[ ﺃﻱ ﺍﻟﺸﺎﻣﻞِ ﻟﻠﻤﺸﺮﻭﺏ ﻭﺍﳌﺄﻛﻮﻝِ ﺑﺘ‪‬ﻀﻤِﲔِ ﴿ﺃﹶﻓِﻴ‪‬ﻀ‪‬ﻮ‪‬ﺍ﴾ ﻣ‪‬ﻌﲎ‪½ ‬ﺃﹶﻟﻘﹸﻮﺍ¼ ﻭ﴿ﺃﹶﻭ‪ ﴾‬ﲟﻌﲎ ﺍﻟﻮﺍﻭِ ﻟﻘﻮﻟﻪ ﴿ﺣ‪‬ﺮ‪‬ﻣ‪‬ﻬ‪‬ﻤ‪‬ﺎ﴾‪،‬‬
‫ﺃﻭ ﻫﻲ ﻋﻠﻰ ﺑﺎ‪‬ﺎ ﻣِﻦ ﺍﻗﺘﻀﺎﺋﻬﺎ ﻷﺣﺪِ ﺍﻟﺸﻴﺌﹶﲔ ﺇﻣ‪‬ﺎ ﲣﻴﲑﺍﹰ ﺃﻭ ﺇﺑﺎﺣﺔﹰ ﺃﻭ ﻏﲑ‪ ‬ﺫﻟﻚ ﳑ‪‬ﺎ ﻳ‪‬ﻠﻴﻖ ‪‬ﺎ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻘﺎﻝ‪ :‬ﻛﻴﻒ ﻗﻴﻞ‬
‫﴿ﺣ‪‬ﺮ‪‬ﻣ‪‬ﻬ‪‬ﻤ‪‬ﺎ﴾ ﻓﺄﻋﻴﺪ‪ ‬ﺍﻟﻀﻤﲑ‪ ‬ﻣ‪‬ﺜﻨ‪‬ﻰ ﻭﻛﺎﻥ ﻣِﻦ ﺣﻖ‪ ‬ﻣ‪‬ﻦ ﻳﻘﻮﻝ ﺇ‪‬ﺎ ﻷﺣﺪِ ﺍﻟﺸﻴﺌﹶﲔ ﺃﻥ ﻳ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻣ‪‬ﻔﺮ‪‬ﺩﺍﹰ ﻋﻠﻰ ﻣﺎ ﺗ‪‬ﻘﹶﺮ‪‬ﺭ‪ ‬ﻏﲑ‪ ‬ﻣﺮ‪‬ﺓٍ؟ ﻭﺃﺟﺎﺑﻮﺍ ﺑﺄﻥﹼ‬
‫ﺍﳌﻌﲎ ½ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﻛﹸﻼ‪ ‬ﻣﻨﻬﻤﺎ ﺃﻭ ﻛِﻠﹶﻴ‪‬ﻬِﻤﺎ¼‪) .‬ﻛﺮﺧﻲ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻨ‪‬ﻌ‪‬ﻬ‪‬ﻤﺎ[ ﻳﺸﲑ ﺍﻟﺸﺎﺭﺡ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﺤﺮﱘ ﻫﺎﻫﻨﺎ ﻣﺴﺘﻌﻤ‪‬ﻞ ﰲ ﻻﺯﻣﻪ ﻻﻧﻘﻄﺎﻉِ ﺍﻟﺘﻜﻠﻴﻒ ﺣﻴﻨﺌﺬ‪) .‬ﺟ‪‬ﻤﻞ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﻳﺠﺤﺪون ﴿‪ ﴾﴾۵۱‬أي‬ ‫وﻣﺎ َ ُ ْ‬
‫ﺎﻧﻮا ِﺑﺎﻳٰ ٰ َِﻨﺎ َ ْ َ ُ ْ َ‬ ‫ﺴﻮا ِ َ ٓ َ‬
‫ﻟﻘﺎء َ ْﻳﻮﻣِ ِ ْﻢ ٰ َﺬا﴾ ﺑﱰﻛﻬﻢ اﻟﻌﻤﻞ ﻟﻪ ﴿ َ َ‬ ‫ﻧﻨﺴ ُ ْﻢ﴾ ﻧﱰﻛﻬﻢ ﰲ اﻟﻨﺎر ﴿ َ َ‬
‫ﻛﻤﺎ َ ُ ْ‬ ‫َ ََْْ‬
‫ﻓﺎﻟﻴﻮم َ ْ ٰ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻓﺼﻠﻨٰ ُ﴾ ﺑﻴﻨﺎه ﺑﺎﻷﺧﺒﺎر واﻟﻮﻋﺪ واﻟﻮﻋﻴﺪ ﴿ َﻋ ٰ‬ ‫ِﺘﺐ﴾ ﻗﺮآن)‪ْ َ ﴿ (٥‬‬ ‫ﺟﺌﻨٰ ُ ْﻢ﴾ أي أﻫﻞ ﻣﻜﺔ ﴿ﺑ ِﻜ ٰ ٍ‬ ‫وﻛﻤﺎ ﺟﺤﺪوا ﴿ َ َ َ ْ‬
‫وﻟﻘﺪ ِ ْ‬ ‫)‪(٤‬‬

‫ﻟﻘﻮم ٍ ْ ِ ُ ْ َ‬
‫ﻳﺆﻣﻨﻮن ﴿‪ ﴾﴾۵۲‬ﺑﻪ ﴿ َ ْﻞ َ ْ ُ ُ ْ َ‬
‫ﻳﻨﻈﺮون﴾ ﻣﺎ‬ ‫ﻋ ْ ٍِﻠﻢ﴾ ﺣﺎل أي ﻋﺎﳌﲔ ﲟﺎ ﻓﺼﻞ ﻓﻴﻪ)‪ً ُ ﴿ (٦‬ﺪي﴾ ﺣﺎل ﻣﻦ اﳍﺎء)‪ً َ ْ َ ﴿ (٧‬‬
‫ورﺣﻤﺔ َ ْ‬
‫ﻗﺒﻞ﴾ ﺗﺮﻛﻮا‬ ‫ﻳﻦ َ ُْ‬
‫ﺴﻮہ ُ ِْ‬ ‫ﻳﻮم َﻳﺎْ ِ ْ َ ْ ِ ْ‬
‫ﺗﺎوﻳﻠ ُ ٗ ﴾ ﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﴿ َ ُ ْ ُ‬ ‫ﻳﻨﺘﻈﺮون)‪ِ ﴿ (٨‬اﻻ َ ْ ِ‬
‫?‬
‫ﻣﻦ َ ْ ُ‬ ‫اﻟﺬ ْ َ‬
‫ﻘﻮل ِ‬ ‫ﺗﺎوﻳ ْ َﻠ ٗ ﴾ ﻋﺎﻗﺒﺔ ﻣﺎ ﻓﻴﻪ ﴿ َ ْ َ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻧﺘﺮﻛﻬﻢ ﰲ ﺍﻟﻨﺎﺭ[ ﺃﻱ ﻓﺎﻟﻨﺴﻴﺎﻥﹸ ﰲ ﺣﻖ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ﻣﺴﺘﻌﻤ‪‬ﻞ ﰲ ﻻﺯﻣِﻪ ﲟﻌﲎ ﺃﹶﻥﱠ ﺍﷲ ﻻ ﻳ‪‬ﺠِﻴﺐ‪ ‬ﺩ‪‬ﻋﺎﺋﹶﻬﻢ ﻭﻻ ﻳ‪‬ﺮﺣ‪‬ﻢ‪ ‬ﺿ‪‬ﻌ‪‬ﻔﹶﻬ‪‬ﻢ‬ ‫)‪(١‬‬
‫ﻭ ﹸﺫﻟﱠﻬ‪‬ﻢ ﺑﻞ ﻳ‪‬ﺘﺮﻛﻬﻢ ﰲ ﺍﻟﻨﺎﺭ ﻛﻤﺎ ﺗ‪‬ﺮﻛﻮﺍ ﺍﻟﻌﻤﻞﹶ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﹶﻤ‪‬ﺎ ﻧ‪‬ﺴ‪‬ﻮ‪‬ﺍ﴾[ ﺍﻟﻜﺎﻑ‪ ‬ﺗﻌﻠﻴﻠﻴ‪‬ﺔ )ﺃﻱ ﻓﺎﻟﻴﻮ ‪‬ﻡ ﻧ‪‬ﺘﺮﻛﹸﻬﻢ ﻷَ ‪‬ﺟ ِﻞ ﻧِﺴﻴﺎﻧِﻬﻢ ﻭﺟ‪‬ﺤﻮﺩِﻫﻢ( ﻭ﴿ﻣ‪‬ﺎ﴾ ﻣﺼﺪﺭﻳﺔ ﻭﻗﻮﻟﻪ ﴿ﻟِﻘﹶﺂﺀَ ﻳ‪‬ﻮ‪‬ﻣِ ِﻬﻢ‪ ‬ﻫٰﺬﹶﺍ﴾ ﺃﻱ‬ ‫)‪(٢‬‬
‫ﺍﻟﻌﻤﻞﹶ ﻟِﻠِﻘﺎﺀِ ﻳﻮﻣِﻬﻢ ﻫﺬﺍ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺰﻳﺎﺩﺓ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺘ‪‬ﺮﻛِﻬﻢ‪ ‬ﺍﻟﻌﻤﻞﹶ ﻟﻪ[ ﺇﳕﺎ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻨﺴﻴﺎﻥﹶ ﻟﻴﺲ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻷ‪‬ﻢ ﻟﻴﺴ‪‬ﻮﺍ ﻧﺎﺳِﲔ‪ ‬ﻟِﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ ﺑﻞ ﻳ‪‬ﻨﻜِﺮﻭﻧ‪‬ﻪ ﻭﺍﻹﻧﻜﺎﺭ‪ ‬ﻻ‬ ‫)‪(٣‬‬
‫ﻳ‪‬ﻮ ‪‬ﺟﺪ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺍﻟﻨﺴﻴﺎﻥ‪ ،‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ‪ ‬ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ ﺗﻘﺪﻳﺮ‪‬ﻩ‪½ :‬ﻛﻤﺎ ﻧ‪‬ﺴ‪‬ﻮﺍ ﺍﻟﻌ‪‬ﻤﻞﹶ ﻟِﻠِﻘﺎﺀ ﻳﻮﻣِﻬﻢ ﻫﺬﺍ¼‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻭﻛﹶﻤ‪‬ﺎ ﺟ‪‬ﺤ‪‬ﺪ‪‬ﻭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻛﻠﻤﺔﹶ ﴿ﻣ‪‬ﺎ﴾ ﰲ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﻣ‪‬ﺎﻛﹶﺎﻧ‪‬ﻮ‪‬ﺍ﴾ ﻣﺼﺪﺭﻳ‪‬ﺔﹲ ﳎﺮﻭﺭﺓﹸ ﺍﳌﹶﺤ‪‬ﻞﱢ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﺃﹸﺧﺘِﻬﺎ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍ‪‬ﺮﻭﺭﺓِ ﺑﺎﻟﻜﺎﻑِ ﺍﻟﺘﻌﻠﻴﻠﻴﺔ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻜﺎﻑ‪ ‬ﰲ ﻣ‪‬ﺤ‪‬ﻞﱢ ﻧﺼﺐٍ ﻋﻠﻰ ﺃ‪‬ﺎ ﺻﻔﺔﹸ ﻣﺼﺪﺭٍ ﳏﺬﻭﻑٍ ﺃﻱ ½ﻧ‪‬ﻨ‪‬ﺴ‪‬ﺎﻫ‪‬ﻢ ﻧِﺴﻴﺎﻧﺎﹰ‬
‫ﻛﹶﻨِﺴ‪‬ﻴ‪‬ﺎﻧِﻬﻢ ﻟِﻘﺎﺀَ ﻳﻮﻣِﻬﻢ ﻫﺬﺍ ﻭﻛﻮﻧِﻬﻢ ﻣ‪‬ﻨﻜِﺮِﻳﻦ ﺃﻥﹼ ﺍﻵﻳﺎﺕِ ﻣِﻦ ﻋﻨﺪِ ﺍﷲ¼‪ ،‬ﻭﺍﻟﺘﻌﻠﻴﻞﹸ ﻭﺍﺿﺢ‪ ‬ﰲ ﺍﳌﻌﻄﻮﻑِ ﺩﻭﻥﹶ ﺍﻟﺘﺸﺒﻴﻪِ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﺮﺁﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ‪ ‬ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻘﺮﺁﻥﹸ‪ ،‬ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ‪ ‬ﻣِﻦ ﺍﻟﻜﺘﺎﺏ ﺟِﻨﺴ‪‬ﻪ ½ﺃﻱ ﺑِﻜﺘﺎﺏٍ ﺇﳍﻲ‪¼‬‬
‫ﻗﻮﻟﻪ‪ٍ ] :‬‬ ‫)‪(٥‬‬
‫ﺟﺌﻨ ُ ْﻢ﴾ ﻋﺎﻡ‪ ‬ﰲ ﺍﻟﻜﻔﹼﺎﺭ ﻻ ﺧﺎﺹ‪ ‬ﺑِﻤ‪ ‬ﹶﻜﺬﱢﺑِﻲ ﳏﻤ‪‬ﺪٍ ﺻﻠﹼﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ ‬ﻓﺈﻥﹼ ﺿﻤﲑ‪ٰ ْ ِ ﴿ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﺎﻟِﻤِﲔ‪ ‬ﺑِﻤ‪‬ﺎ ﻓﹸﺼ‪‬ﻞﹶ ﻓﻴﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ َﻋ ٰ ﻋ ْ ٍِﻠﻢ﴾ ﺣﺎﻝ ﻣﻦ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﻳﺼﺢ‪ ‬ﻛﻮﻧ‪‬ﻪ ﺣﺎﻻﹰ ﻣِﻦ ﺍﳌﻔﻌﻮﻝِ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻓﹶﺼ‪‬ﻠﹾﻨﺎﻩ‬ ‫)‪(٦‬‬
‫ﺣﺎﻝﹶ ﻛﻮﻧِﻪ ﻣﺸﺘ‪‬ﻤِﻼﹰ ﻋﻠﻰ ﻋِﻠﻢٍ‪) .‬ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻝﹲ ﻣِﻦ ﺍﳍﹶﺎﺀِ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ‪ ‬ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﴿ﻫ‪‬ﺪ‪‬ﻯ﴾ ﺣﺎﻝ ﻣِﻦ ﻫ‪‬ﺎ ِﺀ ﴿ﻓَﺼ ْ ٰ‬
‫ﻠﻨ ُ﴾‪ ،‬ﻭﻗﻴﻞ ﴿ ‪‬ﻫﺪ‪‬ﻯ ﻭ‪‬ﺭ‪‬ﺣ‪‬ﻤ‪‬ﺔﹰ﴾‬ ‫)‪(٧‬‬
‫ﻣﻔﻌﻮﻝﹲ ﻟﻪ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﲝﺬﻑ ﻭﺯﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺎ ﻳ‪‬ﻨﺘ ِﻈﺮ‪‬ﻭﻥ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﴿ﻫ‪‬ﻞﹾ﴾ ﻧﺎﻓﻴﺔ‪ ،‬ﻭﺍﻟﻨﻈﺮ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻻﻧﺘﻈﺎﺭ ﻻ ﲟﻌﲎ ﺍﻟﺮﺅﻳﺔِ‪) .‬ﺍﻟﺸﻬﺎﺏ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﺎﻗﺒﺔﹶ ﻣ‪‬ﺎ ﻓِﻴﻪ[ ﺍﻟﺬﻱ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣِﻦ ﺍﻷﺧﺒﺎﺭِ ﺑِﺤ‪‬ﻠﻮﻝِ ﺍﻟﻌﺬﺍﺏِ ‪‬ﻢ ﻳﻮﻡ‪ ‬ﺍﻟﻘﻴﺎﻣﺔِ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺗﺄﻭﻳﻠﹸﻪ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻟﻴﺲ ﳍﻢ ﻣ‪‬ﻔﺮ‪ ‬ﳑ‪‬ﺎ‬ ‫)‪(٩‬‬
‫ﻭ‪‬ﻋ‪‬ﺪ‪‬ﻭ‪‬ﺍ ﺑﻪ ﰲ ﺍﻟﻘﺮﺁﻥِ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ ﻭﺣﺬﻑ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺮ‪‬ﻛﹸﻮﺍ[ ﺇﳕﺎ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻨﺴﻴﺎﻥ ﻟﻴﺲ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻷ‪‬ﻢ ﻟﻴﺴ‪‬ﻮﺍ ﻧﺎﺳِﲔ‪ ‬ﻟِﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ ﺑﻞ ﻳ‪‬ﻨﻜِﺮﻭﻧ‪‬ﻪ ﻭﺍﻹﻧﻜﺎﺭ‪ ‬ﻻ‬
‫ﻳ‪‬ﻮ ‪‬ﺟﺪ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺍﻟﻨﺴﻴﺎﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪207‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫اﻟﺬي‬ ‫ﻟﻨﺎ َ ْاو﴾ ﻫﻞ ﴿ ُ َﻧﺮد﴾ إﱃ اﻟﺪﻧﻴﺎ ﴿ َ َ ْ َ َ‬
‫ﻓﻨﻌﻤﻞ ﻏ َ ْ َ ِ ْ‬
‫)‪(١‬‬
‫ﻓﻴﺸﻔﻌﻮا َ َ ۤ‬ ‫ﻣﻦ ُ َ َ ٓ َ‬
‫ﺷﻔﻌﺎء َ َ ْ َ ُ ْ‬ ‫ﻞ َﻟﻨﺎ ِ ْ‬ ‫رﺑﻨﺎ ِ ْ َ‬
‫ﺑﺎﻟﺤﻖ َﻓ َ ْ‬ ‫رﺳﻞ َ َ‬ ‫ﻗﺪ َ ٓ َ ْ‬
‫ﺟﺎءت ُ ُ ُ‬ ‫اﻹﳝﺎن ﺑﻪ ﴿ َ ْ‬
‫وﺿﻞ﴾‬‫ﻔﺴ ُ ْﻢ﴾ إذ ﺻﺎروا إﱃ اﳍﻼك ﴿ َ َ‬ ‫ﻗﺪ َﺧ ِ ُ وا اَ ْ ُ َ‬ ‫ﻌﻤﻞ﴾ ﻧﻮﺣﺪ اﷲ وﻧﱰك اﻟﺸﺮك‪ ،‬ﻓﻴﻘﺎل ﳍﻢ‪ :‬ﻻ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ ﴿ َ ْ‬ ‫ُﻛﻨﺎ َ ْ َ ُ‬
‫)‪(٢‬‬ ‫?‬

‫واﻻرض ِ ْ ِﺳﺘﺔ ِ َاﻳﺎم ٍ﴾ ﻣﻦ‬ ‫اﻟﺬي َﺧﻠ ََﻖ ٰ ٰ ِ‬

‫اﻟﺴﻤﻮت َ ْ َ ْ َ‬ ‫ون ﴿‪ ﴾﴾۵۳‬ﻣﻦ دﻋﻮى اﻟﺸﺮﻳﻚ ﴿ ِان َ ُ ُ‬
‫رﺑﻜﻢ اﷲُ ِ ْ‬ ‫ﺎﻧﻮا َ ْﻔ َ ُ ْ َ‬
‫ذﻫﺐ ﴿ َﻋﻨْ ُ ْﻢ ﻣﺎ َ ُ ْ‬
‫)‪(٤‬‬ ‫?‬ ‫ﻉ‬
‫)‪(٣‬‬
‫ﻉ‬

‫أﻳﺎم اﻟﺪﻧﻴﺎ)‪ (٥‬أي ﰲ ﻗﺪرﻫﺎ)‪ (٦‬ﻷﻧﻪ ﻟﻢ ﻳﻜﻦ ﺛﻢ)‪ (٧‬ﴰﺲ‪ ،‬وﻟﻮ ﺷﺎء ﺧﻠﻘﻬﻦ ﰲ ﳌﺤﺔ واﻟﻌﺪول ﻋﻨﻪ)‪ (٨‬ﻟﺘﻌﻠﻴﻢ ﺧﻠﻘﻪ اﻟﺘﺜﺒﺖ‬
‫اﻟﻌﺮش﴾ ﻫﻮ ﰲ اﻟﻠﻐﺔ‪ :‬ﺳﺮﻳﺮ اﳌﻠﻚ ‪،‬اﺳﺘﻮاء ﻳﻠﻴﻖ ﺑﻪ ﴿ ُْﻐ ِ ْ َ‬ ‫﴿ ُﺛﻢ ْ‬
‫?‬
‫ﺎر﴾ ﳐﻔﻔﺎ وﻣﺸﺪدا)‪ (١١‬أي‬
‫اﻟﻴﻞ اﻟﻨ َ َ‬ ‫ﺘﻮي َﻋ َ ْ َ ْ ِ‬
‫اﺳ َ ٰ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻭ‪ ﴾‬ﻫﻞ ﴿ﻧ‪‬ﺮ‪‬ﺩ‪ [﴾‬ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻧ‪‬ﺮ‪‬ﺩ‪ ﴾‬ﲨﻠﺔ ﻣﻌﻄﻮﻓﺔﹲ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﱵ ﻗﺒﻠﹶﻬﺎ ﺩﺍﺧﻠﺔﹲ ﻣ‪‬ﻌ‪‬ﻬﺎ ﰲ ﺣﻜﻢ ﺍﻻﺳﺘِﻔﻬﺎﻡ‪،‬‬ ‫)‪(١‬‬
‫ﻭﻗﻮﻟﻪ ﴿ﻓﹶﻨ‪‬ﻌ‪‬ﻤ‪‬ﻞﹶ﴾ ﻣﻨﺼﻮﺏ ﺑﺈﺿﻤﺎﺭ ½ﺃﹶﻥﹾ¼ ﰲ ﺟﻮﺍﺏ ﺍﻻﺳﺘِﻔﻬﺎﻡِ ﺍﻟﺜﺎﱐ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺎﻝﹶ ﺗﻌﺎﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻗﹶﺪ‪ ‬ﺧ‪‬ﺴِﺮ‪‬ﻭ‪‬ﺍ ﺃﹶﻧ‪‬ﻔﹸﺴ‪‬ﻬ‪‬ﻢ‪...﴾‬ﺇﱁ ﻣﻦ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﻻ ﻣﻦ ﻛﻼﻡ ﺍﳌﺸﺮﻛﲔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺫﹶﻫ‪‬ﺐ‪ [‬ﻓﺴ‪‬ﺮ ﺍﻟﻀﻼﻟﺔﹶ ﺑﺎﻟﺬﱠﻫﺎﺏ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﻌﻨﺎﻩ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﻷ ﹼﻥ ﻛﻠﻤﺔﹶ ½ﺿ‪‬ﻞﱠ¼ ﳍﺎ ﻣﻌﺎﻥٍ ﻣﺘﻌﺪ‪‬ﺩﺓﹰ‪ ،‬ﻓﺄﹶﻭﻣ‪‬ﺄﹶ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻛﻠﻤﺔﹶ‬ ‫)‪(٣‬‬
‫﴿ﺿ‪‬ﻞﱠ﴾ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﺬﱠﻫﺎﺏِ ﻭﺍﻟﻨﺴﻴﺎﻥِ‪) .‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺩﻋﻮﻯ ﺍﻟﺸﺮﻳﻚِ[ ﺃﻱ ﻣِﻦ ﺩﻋﻮﻯ ﻧﻔﻊِ ﺍﻟﺸﺮﻳﻚِ ﺇﺫ ﻛﺎﻧﻮﺍ ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥ ﺃﻥﹼ ﺍﻷﺻﻨﺎﻡ ﺍﻟﱵ ﺍﺩ‪‬ﻋ‪‬ﻮﺍ ﺷِﺮﻛﺘ‪‬ﻬﺎ ﷲ ﺗ‪‬ﺸﻔﹶﻊ‪ ‬ﳍﻢ ﻋﻨﺪﻩ‬ ‫)‪(٤‬‬
‫)ﺗﻌﺎﱃ(‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺃﹶﻳ‪‬ﺎﻡِ ﺍﻟﺪ‪‬ﻧﻴﺎ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺭﺩ‪‬ﺍ ﻟِﻘﹶﻮﻝِ ﻣ‪‬ﻦ ﻳﻘﻮﻝ ﺇﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﻣِﻦ ﺍﻷﻳ‪‬ﺎﻡِ ﺃﻳ‪‬ﺎﻡ‪ ‬ﺍﻵﺧِﺮﺓِ‪ ،‬ﻛﻞﱡ ﻳﻮﻡٍ ﻣﻘﺪ‪‬ﺍﺭﻩ ﺃﹶﻟﹾﻒ‪ ‬ﺳ‪‬ﻨ‪‬ﺔٍ‪ ،‬ﻭﻭﺟﻪ‪ ‬ﺍﻟﺮﺩ‪ ‬ﺃﻥﹼ‬ ‫)‪(٥‬‬
‫ﺍﻟﺘﻌﺮﻳﻒ‪ ‬ﻻ ﺑ‪‬ﺪ‪ ‬ﻭﺃﹶﻥ ﻳﻜﻮﻥﹶ ﺑِﺄﻣﺮٍ ﻣﻌﻠﻮﻡٍ ﻻ ﺑﺄﻣﺮ ﳎﻬﻮﻝ‪) .‬ﺍﻟﻠﺒﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﰲ ﻗﺪﺭﻫﺎ[ ﺩ‪‬ﻓﹶﻊ‪ ‬ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﻷﻳﺎﻡ ﱂ ﺗﻜﻦ ﻣﻮﺟﻮﺩﺓﹰ ﺇﺫ ﺫﺍﻙ‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻟﻔﺮﻗﺎﻥ ﲢﺖ ﺁﻳﺔ‪] (٥٩ :‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻷﻧﻪ ﱂ ﻳﻜﻦ ﺛﹶ ‪‬ﻢ‪ ...‬ﺇﱁ[ ﺃﻱ ﻭﺍﻟﻴﻮﻡ‪ ‬ﺇﳕﺎ ﻫﻮ ﺍﻟﺰﻣﺎﻥﹸ ﺍﻟﺬﻱ ﺑﲔ ﻃﻠﻮﻉِ ﺍﻟﺸﻤﺲ ﻭﻏﺮﻭﺑِﻬﺎ ﻓﻮ‪‬ﻗﺖ‪ ‬ﺧ‪‬ﻠﻖِ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺍﻷﺭﺽِ‬ ‫)‪(٧‬‬
‫ﱂ ﻳﻜﻦ ﻟﻴﻞﹲ ﻭﻻ ﻧ‪‬ﻬﺎ ‪‬ﺭ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺍﻟﺸﻤﺲِ ﻭﺍﻟﻜﹶﻮﺍﻛﺐِ ﺇﺫ ﺫﺍﻙ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟﻌﺪﻭﻝﹸ ﻋﻨﻪ[ ﺃﻱ ﻋﻦ ﺍﳋﹶﻠﻖِ ﰲ ﻟﹶﻤ‪‬ﺤ‪‬ﺔٍ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺍﻟﺘﺜـﺒ‪‬ﺖ‪ ¼‬ﺃﻱ ﺍﻟﺘﻤ‪‬ﻬ‪‬ﻞﹶ ﰲ ﺍﻷُﻣﻮﺭ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٨‬‬
‫ﳌﻠِﻚ[ ﻭﺃﻣ‪‬ﺎ ﺍﳌﺮﺍﺩ‪ ‬ﺑﻪ ﻫﻨﺎ ﻓﻬﻮ ﺍﳉﺴﻢ‪ ‬ﺍﻟﻨﻮﺭﺍﱐﹼ ﺍﳌﺮﺗﻔﻊ‪ ‬ﻋﻠﻰ ﻛﻞﱢ ﺍﻷﺟﺴﺎﻡِ ﺍﶈﻴﻂﹸ ﺑِﻜﹸﻠﱢﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﻮ ﰲ ﺍﻟﻠﻐﺔ ﺳ‪‬ﺮِﻳﺮ‪ ‬ﺍ ﹶ‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﻮﺍﺀً ﻳ‪‬ﻠِﻴﻖ‪ ‬ﺑِﻪ[ ﻫﺬﻩ ﻃﺮﻳﻘﺔﹸ ﺍﻟﺴ‪‬ﻠﹶﻒِ ﺍﻟﺬﻳﻦ ﻳ‪‬ﻔﹶﻮ‪‬ﺿ‪‬ﻮﻥﹶ ﻋِﻠﻢ‪ ‬ﺍﳌﺘﺸﺎﺑِﻪِ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ‪ ‬ﺻ‪‬ﺮﻓِﻪ ﻋﻦ ﻇﺎﻫﺮِﻩ‪ ،‬ﻭﻃﺮﻳﻘﺔﹸ ﺍﳋﹶﻠﹶﻒِ‬
‫ﺍﻟﺘﺄﻭﻳﻞﹸ ﺑﺘﻌﻴﲔِ ﻣ‪‬ﺤﻤ‪‬ﻞِ ﺍﻟﻠﻔﻆِ ﻓﻴ‪‬ﺆﻭ‪‬ﻟﹸﻮﻥ ﺍﻻﺳﺘِﻮﺍﺀَ ﺑﺎﻻﺳﺘِﻴﻼﺀ ﺃﻱ ﺍﻟﺘﻤﻜﹼﻦِ ﻭﺍﻟﺘﺼﺮ‪‬ﻑِ ﺑﻄﺮﻳﻖ ﺍﻻﺧﺘﻴﺎﺭ ﺃﻱ ﹸﺛﻢ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﻮﱃ ﻋﻠﻰ ﺍﻟﻌﺮﺵ‬
‫ﻳ‪‬ﺘﺼﺮ‪‬ﻑ‪ ‬ﻓﻴﻪ ﲟﺎ ﻳ‪‬ﺮﻳﺪ ﻣﻨﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﳐﻔﱠﻔﺎ ﻭﻣﺸﺪ‪‬ﺩﺍً[ ﻭﻋﻠﻰ ﻫﺎﺗ‪‬ﲔ ﺍﻟﻘِﺮﺍﺀﺗ‪‬ﲔ )ﺃﻱ ﻳ‪‬ﻐ‪‬ﺸِﻲ ﻭﻳ‪‬ﻐ‪‬ﺸ‪‬ﻲ( ﻓـ﴿ﺍﻟﱠﻴ‪‬ﻞ﴾ ﻓﺎﻋﻞﹲ ﻣﻌﻨ‪‬ﻰ ﻭ﴿ﺍﻟﻨ‪‬ﻬ‪‬ﺎﺭ﴾ ﻣﻔﻌﻮﻝﹲ ﻟﻔﻈﺎﹰ ﻭﻣﻌﻨ‪‬ﻰ‪،‬‬
‫ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻟﹶﲔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﱴ ﺻ‪‬ﻠﹸﺢ‪ ‬ﺃﻥ ﻳﻜﻮﻥﹶ ﻛﻞﱞ ﻣﻨﻬﻤﺎ ﻓﺎﻋﻼﹰ ﻭﻣﻔﻌﻮﻻﹰ ﻭ‪ ‬ﺟﺐ‪ ‬ﺗﻘﺪﱘ‪ ‬ﺍﻟﻔﺎﻋﻞِ ﻣﻌﻨ‪‬ﻰ ﻟﺌﻼﹼ ﻳ‪‬ﻠﺘﺒِﺲ‪ ،‬ﳓﻮ‪:‬‬
‫½ﺃﹶﻋﻄﹶﻴﺖ‪ ‬ﺯﻳﺪﺍﹰ ﻋﻤﺮﻭﺍﹰ¼ ﻓﺈِﻥﹾ ﱂ ﻳ‪‬ﻠﺘﺒِﺲ ﳓﻮ‪½ :‬ﺃﹶﻋﻄﹶﻴﺖ‪ ‬ﺯ‪‬ﻳﺪﺍﹰ ﺩِﺭﳘﺎﹰ¼ ﻭ½ﻛﹶﺴ‪‬ﻮ‪‬ﺕ‪ ‬ﻋ‪‬ﻤﺮﻭﺍﹰ ﺟ‪‬ﺒﺔﹰ¼ ﺟﺎﺯ‪ ،‬ﻭﺍﻵﻳﺔﹸ ﺍﻟﻜﺮﳝﺔﹸ ﻣِﻦ ﺑﺎﺏِ‬
‫½ﺃﹶﻋﻄﻴﺖ‪ ‬ﺯﻳﺪﺍﹰ ﻋﻤﺮﻭﺍﹰ¼ ﻷﻥﹼ ﻛﹸﻼ‪ ‬ﻣِﻦ ﺍﻟﻠﹼﻴﻞ ﻭﺍﻟﻨﻬﺎﺭِ ﻳ‪‬ﺼﻠﹸﺢ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ﻏﹶﺎﺷِﻴﺎﹰ ﻭﻣ‪‬ﻐ‪‬ﺸِﻴ‪‬ﺎ ﻓﻮ‪‬ﺟﺐ‪ ‬ﺟ‪‬ﻌﻞﹸ ﴿ﺍﻟﹼﻴﻞ﴾ ﰲ ﻗﺮﺍﺀﺓ ﺍﳉﻤﺎﻋﺔ ﻫﻮ‬
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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬

‫ﺣﺜﻴﺜﺎ﴾ ﺳﺮﻳﻌﺎ ﴿ ْ َ‬ ‫ﻳﻐﻄﻲ ﻛﻼ ﻣﻨﻬﻤﺎ ﺑﺎﻵﺧﺮ)‪ُ ْ َ ﴿ (١‬‬

‫ﻳﻄﻠﺒ ُ ٗ ﴾)‪ (٢‬ﻳﻄﻠﺐ ﻛﻞ ﻣﻨﻬﻤﺎ اﻵﺧﺮ ﻃﻠﺒﺎ)‪ً ْ ِ َ ﴿ (٣‬‬
‫?‬
‫واﻟﻨﺠﻮم﴾‬ ‫واﻟﺸﻤﺲ َ ْ َ َ‬
‫واﻟﻘﻤﺮَ َ ُ ْ َ‬
‫ﺑﺎﻣﺮہٖ﴾ ﺑﻘﺪرﺗﻪ ﴿ َ َاﻻ َﻟ ُ ْ َ ْ ُ‬
‫اﻟﺨﻠﻖ﴾ ﲨﻴﻌﺎ‬ ‫ﻣﺴ ٰ ت﴾ ﻣﺬﻟﻼت ﴿ ِ َ ْ ِ‬
‫)‪(٥‬‬
‫ﻮت¼ واﻟﺮﻓ ِﻊ ﻣﺒﺘﺪأ ﺧﱪه ﴿ ُ َ‬ ‫ﺑﺎﻟﻨﺼﺐ ﻋﻄﻔﺎ ﻋ ½ا َّ ٰ‬
‫ﻟﺴﻤ ٰ ِ‬
‫)‪(٤‬‬

‫رﺑﻜﻢ َ َ ًﻋﺎ﴾)‪ (٧‬ﺣﺎل)‪ (٨‬ﺗﺬﻟﻼ‬ ‫ُدﻋﻮا َ ُ ْ‬ ‫واﻻﻣﺮ ُ﴾ ﻛﻠﻪ‪﴿ ،‬ﺗَ ٰ َ َک﴾ ﺗﻌﺎﻇﻢ ﴿اﷲُ َرب﴾ ﻣﺎﻟﻚ ﴿ ْ ٰ‬
‫اﻟﻌﻠَﻤ ِ ْ َ ﴿‪﴿ ﴾﴾۵۴‬ا ْ ُ ْ‬ ‫﴿َ َْ ْ‬
‫)‪(٦‬‬

‫اﻻرض﴾‬
‫ْﺴﺪوا ِ ْ َ ْ ِ‬ ‫ﻳﻦ ﴿‪ (١٠)﴾﴾۵۵‬ﰲ اﻟﺪﻋﺎء ﺑﺎﻟﺘﺸﺪق)‪ (١١‬ورﻓﻊ اﻟﺼﻮت ﴿ َ َ‬
‫وﻻ ُﻔ ِ ُ ْ‬ ‫ْﻴﺔ﴾)‪ (٩‬ﺳ ّﺮا ﴿ ِاﻧ ٗ َﻻ ُ ِ‬
‫ﻳﺤﺐ ْ ُ ْ َ‬
‫اﻟﻤﻌﺘﺪِ ْ َ‬ ‫وﺧﻔ َ ً‬
‫﴿ ُ‬
‫)‪(١٢‬‬

‫ﺍﻟﻔﺎﻋﻞ ﺍﳌﻌﻨﻮﻱ‪ ‬ﻭ﴿ﺍﻟﻨ‪‬ﻬﺎﺭ﴾ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﻣِﻦ ﻏﲑِ ﻋﻜﺲٍ‪) .‬ﲰﲔ ﲝﺬﻑ(‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳ‪‬ﻐ‪‬ﻄﱢﻲ ﻛﹸﻼ‪ ‬ﻣﻨﻬﻤﺎ ﺑﺎﻵﺧ‪‬ﺮِ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻣﻌﻨﺎﻩ ﻳﺄﺗِﻲ ﺑﺎﻟﻠﹼﻴﻞ ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ ﻓﻴ‪‬ﻐ‪‬ﻄﱢﻴ‪‬ﻪ ﻭﻓﻴﻪ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮ‪‬ﻩ ﻭﻳ‪‬ﻐﺸﻲ ﺍﻟﻨﻬﺎﺭ‪‬‬ ‫)‪(١‬‬
‫ﺍﻟﻠﹼﻴﻞﹶ ﻭﱂ ﻳ‪‬ﺬﻛﹸﺮﻩ ﻟِﺪﻻﻟﺔِ ﺍﳊﺎﻝ ﻋﻠﻴﻪ ﺃﻭ ﻷﻥﹼ ﺍﻟﻠﻔﻆﹶ ﻳ‪‬ﺤﺘﻤِﻠﻬﻤﺎ ﺑِﺠ‪‬ﻌﻞِ ﴿ﺍﻟﱠﻴﻞ﴾ ﻣﻔﻌﻮﻻ ﺃﻭ‪‬ﻻﹰ ﻭ﴿ﺍﻟﻨﻬﺎﺭ﴾ ﻣﻔﻌﻮﻻﹰ ﺛﺎﻧﻴﺎﹰ ﺃﻭ ﺑﺎﻟﻌﻜﺲِ‪،‬‬
‫ﻭﺫﹶﻛﹶﺮ ﰲ ﺁﻳﺔٍ ﺃﹸﺧﺮٰﻯ ﻓﻘﺎﻝ‪﴿ :‬ﻳ‪‬ﻜﹶﻮ‪‬ﺭ‪ ‬ﺍﻟﱠﻴ‪‬ﻞﹶ ﻋ‪‬ﻠﹶﻰ ﺍﻟﻨ‪‬ﻬ‪‬ﺎﺭِ ﻭ‪‬ﻳ‪‬ﻜﹶﻮ‪‬ﺭ‪ ‬ﺍﻟﻨ‪‬ﻬ‪‬ﺎﺭ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﱠﻴ‪‬ﻞِ﴾ ]ﺍﻟﺰﻣﺮ‪) .[٥:‬ﻛﺮﺧﻲ(‬
‫ﺤﺪ‪‬ﺙﹸ ﻋﻨﻪ ﺃﻱ ﻳ‪‬ﻐﺸٰﻰ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻳ‪‬ﻄﻠﹸﺒ‪‬ﻪ﴾[ ﺃﻱ ﻳ‪‬ﻌ‪‬ﻘﹸﺒ‪‬ﻪ ﺳﺮﻳﻌﺎﹰ ﻛﺎﻟﻄﺎﻟﺐ ﻟﻪ ﻻ ﻳ‪‬ﻔﺼِﻞﹸ ﺑﻴﻨﻬﻤﺎ ﺷﻲﺀٌ‪ ،‬ﻭﺍﳉﻤﻠﺔﹸ ﺣﺎﻝ ﻣﻦ ﴿ﺍﻟﱠﻴﻞ﴾ ﻷﻧﻪ ﻫﻮ ﺍﳌﹸ ‪‬‬ ‫)‪(٢‬‬
‫)ﺍﻟﻠﹼﻴﻞﹸ( ﺍﻟﻨ‪‬ﻬﺎﺭ‪ ‬ﻃﺎﻟﺒﺎﹰ ﻟﻪ ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﻻﹰ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﺃﻱ ﻣﻄﻠﻮﺑﺎ‪ ،‬ﻭﰲ ﺍﳉﻤﻠﺔ ﺫﻛﺮ ﻛﻞ ﻣﻨﻬﻤﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻃﻠﺒﺎﹰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﺣ‪‬ﺜِﻴ‪‬ﺜﹰﺎ﴾ ﻧﻌﺖ‪ ‬ﻣﺼﺪﺭٍ ﳏﺬﻭﻑٍ ﺃﻱ ½ﻃﻠﺒﺎﹰ ﺣ‪‬ﺜﻴﺜﺎﹰ¼‪) .‬ﺻﺎﻭﻱ ‪ ٦٨٠/٢‬ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﺴ ٰ ٍت﴾ ﺃﻳﻀﺎ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣِﻦ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﻜﺎﻥﹶ ﺍﻷﻧﺴﺐ‪‬‬
‫ﺼﺐ‪َ ُ ﴿ ‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻨﺼﺐ[ ﺃﻱ ﻧﺼﺐِ ﺍﻷﻟﻔﺎ ِ‬
‫ﻅ ﺍﻟﺜﻼﺛﺔِ‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻳ‪‬ﻨ ‪‬‬ ‫)‪(٤‬‬
‫ﻟﻠﻤﻔﺴ‪‬ﺮِ ﺍﻟﺘﻨﺒﻴﻪ‪ ‬ﻋﻠﻰ ﻫﺬﺍ ﺃﻳﻀﺎﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺬﹶﱠﻟﻼﹶﺕٍ[ ﺃﻱ ﻟِﻤ‪‬ﺎ ﻳ‪‬ﺮﺍﺩ‪ ‬ﻣﻨﻬﺎ ﻣِﻦ ﻃﹸﻠﻮﻉٍ ﻭﻏﹸﺮﻭﺏٍ ﻭﻣ‪‬ﺴِﻴ‪‬ﺮٍ ﻭﺭ‪‬ﺟﻮﻉٍ‪) .‬ﺧﺎﺯﻥ(‬ ‫)‪(٥‬‬
‫‪﴿] :‬ﺃﹶﻻﹶ ﻟﹶﻪ‪ ‬ﺍﻟﹾﺨ‪‬ﻠﹾﻖ‪ ‬ﻭ‪‬ﺍﻷَﻣ‪‬ﺮ‪ [﴾‬ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﺳﻔﻴﺎﻥﹸ ﺑﻦ‪ ‬ﻋ‪‬ﻴ‪‬ﻴﻨﺔﹶ ﻋﻠﻰ ﺃﻥﱠ ﺍﻟﻘﺮﺁﻥﹶ ﻏﲑ‪ ‬ﳐﻠﻮﻕٍ ﻷﻥﹼ ﴿ﺍﻷَﻣ‪‬ﺮ﴾ ﻫﻮ ﺍﻟﻜﻼﻡ‪ ‬ﻭﻗﺪ ﻋ‪‬ﻄﹶﻔﹶﻪ ﻋﻠﻰ‬ ‫)‪(٦‬‬
‫﴿ﺍﳋﹶﻠﹾﻖ﴾ ﻓﺎﻗﺘ‪‬ﻀﻰ ﺃﻥ ﻳﻜﻮﻥﹶ ﻏﲑ‪‬ﻩ ﻷﻥﹼ ﺍﻟﻌﻄﻒ‪ ‬ﻳ‪‬ﻘﺘﻀِﻲ ﺍﳌﹸﻐﺎﻳ‪‬ﺮﺓﹶ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺍﹸﺩ‪‬ﻋ‪‬ﻮ‪‬ﺍ ﺭ‪‬ﺑﻜﹸﻢ‪ ‬ﺗ‪‬ﻀ ‪‬ﹸ‪‬ﺮﻋ‪‬ﺎ﴾[ ﺍﺳﺘ‪‬ﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏِ ﺭﻓﻊِ ﺍﻷَﻳﺪِﻱ ﰲ ﺍﻟﺪﻋﺎﺀ ﻭﻣﺴﺢِ ﺍﻟﻮﺟﻪِ ‪‬ﻤﺎ ﺑﻌﺪ‪‬ﻩ ﻷﻥﹼ ﺫﻟﻚ ﻣِﻦ‬ ‫)‪(٧‬‬
‫ﺍﻟﺘﻀﺮ‪‬ﻉ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫ﺣﺎﻝ[ ﺃﻱ ﻣِﻦ ﺍﻟﻮﺍﻭِ ﰲ ﴿ﺍﹸﺩ‪‬ﻋ‪‬ﻮ‪‬ﺍ﴾ ﺃﻱ ﻣ‪‬ﺘﺬﹶﻟﱢﻠِﲔ ﻣ‪‬ﺴِﺮ‪‬ﻳﻦ ﺃﻭ ﺫﹶﻭِﻱ ‪‬ﺗﺬﹶﻟﱡﻞٍ ﻭﺳِﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪ٌ ] :‬‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺧ‪‬ﻔﹾﻴ‪‬ﺔﹰ﴾[ ﺍﺳﺘ‪‬ﺪﻝﱠ ﺑﻪ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻹﺳﺮﺍﺀِ ﺑﺎﻟﺪﻋﺎﺀِ ﻭﻋ‪‬ﺪ‪‬ﻯ ﺫﻟﻚ ﺍﳊﹶﻨ‪‬ﻔ‪‬ﻴﺔﹸ ﺇﱃ ﺍﻟﺘﺄﻣﲔ ﰲ ﺍﻟﺼﻼﺓ ﻷﻧﻪ ﺩ‪‬ﻋﺎﺀٌ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﺇِﻧ‪‬ﻪ ﻻﹶ ﻳ‪‬ﺤِﺐ‪ ‬ﺍﳌﹸﻌﺘ‪‬ﺪِﻳﻦ‪ [﴾‬ﻓﻴﻪ ﻛﹶﺮﺍﻫﻴﺔ ﺍﻻﻋﺘﺪﺍﺀِ ﰲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻓﺴ‪‬ﺮﻩ ﺯﻳﺪ‪ ‬ﺑﻦ‪ ‬ﺃﺳﻠﻢ ﺑﺎﳉﻬﺮ ﻭﺃﺑﻮ ﻣِﺠ‪‬ﻠﹶﺰٍ ﺑﺴ‪‬ﺆ‪‬ﺍﻝِ ﻣ‪‬ﻨﺎﺯﻝِ‬
‫ﺍﻷﻧﺒﻴﺎﺀِ‪ ،‬ﻭﺳﻌﻴﺪ‪ ‬ﺑﻦ‪ ‬ﺟ‪‬ﺒﲑٍ ﺑﺎﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺴﻮﺀ‪] .‬ﺍﻹﻛﻠﻴﻞ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺑِﺎﻟ‪‬ﺘﺸ‪ ‬ﺪﻕِ[ ﻫﻮ ﺍﻟﺘﻮﺳ‪‬ﻊ ﰲ ﺍﻟﻜﻼﻡ ﻣﻦ ﻏﲑ ﺍﺣﺘﻴﺎﻁ ﻭﺍﺣﺘﺮﺍﺯ‪ ،‬ﻓﺤﺎﺻﻠﹸﻪ ﺃﻥﹼ ﺍﻟﺘﺸﺪ‪‬ﻕ ﺇِﺩﺍﺭﺓﹸ ﺍﻟﻜﻼﻡِ ﰲ ﺍﻟﺸ‪‬ﺪ‪‬ﻕِ )ﺃﻱ ﺟﺎﻧِﺐِ ﺍﻟﻔﹶﻢِ(‬
‫ﻣِﻦ ﻏﲑ ﻭ‪‬ﺻﻮﻟِﻪ ﺇﱃ ﺍﻟﻘﻠﺐِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻻﹶ ﺗ‪‬ﻔﹾﺴِﺪ‪‬ﻭ‪‬ﺍ ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ﴾[ ﻋﺎﻡ‪ ‬ﰲ ﻛﻞﱢ ﻓﺴﺎﺩٍ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬

‫‪209‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﺧﻮﻓﺎ﴾ ﻣﻦ ﻋﻘﺎﺑﻪ ﴿ َ َ ً‬
‫وﻃﻤﻌﺎ﴾ ﰲ رﲪﺘﻪ ﴿ ِان َ ْ َ َ‬
‫رﺣﻤﺖ اﷲ ِ‬ ‫اﺻﻼﺣ ِ َﺎ﴾ ﺑﺒﻌﺚ اﻟﺮﺳﻞ ﴿ َ ْ ُ ْ‬
‫وادﻋﻮہ ُ َ ْ ً‬ ‫ﺑﺎﻟﺸﺮك واﳌﻌﺎﺻﻲ ﴿ َ ْ َ‬
‫ﻌﺪ ِ ْ َ‬ ‫)‪(١‬‬

‫اﻟﻤﺤﺴﻨ ِ ْ َ ﴿‪ ﴾﴾۵۶‬اﳌﻄﻴﻌﲔ ‪ ،‬وﺗﺬﻛﲑ ½ﻗﺮﻳﺐ¼ اﳌﺨﱪ ﺑﻪ ﻋﻦ ½رﲪﺖ¼ ﻹﺿﺎﻓﺘﻬﺎ إﱃ اﷲ ﴿ َو ُ َﻮ ِ ْ‬

‫?‬ ‫?‬
‫ﻳﺮﺳﻞُ‬
‫اﻟﺬي ُ ْ ِ‬ ‫ﻣﻦ ْ ُ ْ ِ‬‫ﻳﺐ َ‬‫َِْ ٌ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬

‫رﺣﻤﺘ ِ ٖ ﴾ أي ﻣﺘﻔﺮﻗﺔ)‪ (٤‬ﻗﺪام اﳌﻄﺮ‪ ،‬وﰲ ﻗﺮاءة ﺑﺴﻜﻮن اﻟﺸﲔ ﲣﻔﻴﻔﺎ وﰲ أﺧﺮى ﺑﺴﻜﻮ‪‬ﺎ وﻓﺘﺢ‬ ‫اﻟﺮﻳﺢ ُ ُ ا ﺑَ ْ َ َ َ ْ‬
‫?‬
‫ﻳﺪي َ ْ َ‬ ‫َٰ‬
‫اﻟﻨﻮن )‪ (٥‬ﻣﺼﺪرا )‪ (٦‬وﰲ أﺧﺮى ﺑﺴﻜﻮ‪‬ﺎ وﺿﻢ اﳌﻮﺣﺪة ﺑﺪل اﻟﻨﻮن‪ :‬أي ﻣﺒﺸﺮا‪ ،‬وﻣﻔﺮد اﻷوﱃ)‪ (٧‬ﻧﺸﻮر ﻛﺮﺳﻮل‬
‫?‬

‫?‬
‫ﺳﻘﻨ ٰ ُ﴾ أي اﻟﺴﺤﺎب)‪ (٨‬وﻓﻴﻪ اﻟﺘﻔﺎت ﻋﻦ‬
‫ﻘﺎﻻ﴾ ﺑﺎﳌﻄﺮ ﴿ ُ ْ‬ ‫اﻗﻠﺖ﴾ ﲪﻠﺖ اﻟﺮﻳﺎح ﴿ َ َ ً‬
‫ﺳﺤﺎﺑﺎ ِ َ ً‬ ‫واﻷﺧﲑة ﺑﺸﲑ ﴿ َﺣ ۤ ِ َ ۤ‬
‫اذا َ َ ْ‬ ‫ِ‬
‫ﻣﻴﺖ﴾ ﻻ ﻧﺒﺎت ﺑﻪ أي ﻹﺣﻴﺎﺋﻬﺎ ﴿ َ َ ْ َ ْ َ‬ ‫اﻟﻐﻴﺒﺔ)‪ِ ﴿ (٩‬ﻟﺒَﻠ ٍَﺪ ٍ‬
‫?‬
‫ﻓﺎﻧﺰﻟﻨﺎ ﺑ ِ ِ﴾ ﺑﺎﻟﺒﻠﺪ)‪...................................... (١١‬‬ ‫)‪(١٠‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺸﺮﻙ ﻭﺍﳌﹶﻌﺎﺻﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﻣِﻦ ﺍﻟﻔﺴﺎﺩ ﻫﻮ ﺍﻟﻌﺎﻡ‪ ‬ﺍﻟﺸﺎﻣﻞﹸ ﺍﻟﺬﻱ ﻳ‪‬ﻨﺎﺳِﺐ‪ ‬ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﹸﻄِﻴﻌِﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ﴿ﺍﳌﹸﺤ‪‬ﺴِﻨِﻴ‪‬ﻦ‪ ﴾‬ﺍﻟﺬﻳﻦ ﻳ‪‬ﻔﻌﻠﻮﻥ ﻃﺎﻋﺔﹶ ﺍﷲِ ﺑﺎﻟﺮ‪‬ﺿﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺗﺬﻛﲑ‪½ ‬ﻗﹶﺮِﻳﺐ¼[ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﻟﻨﻌﺖ‪ ‬ﱂ ﻳ‪‬ﻄﺎﺑِﻖِ ﺍﳌﻨﻌﻮﺕ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻹﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﷲ¼ ﺃﻱ ﻭﻫﻮ ﻣ‪‬ﺬﹶﻛﱠ ‪‬ﺮ ﻟﻔﻈﺎﹰ ﻭﰲ‬ ‫)‪(٣‬‬
‫ﻫﺬﺍ ﺷﻲﺀٌ ﻷﻥﹼ ﺍﻷﺩﺏ ﻣ‪‬ﻊ‪ ‬ﺍﷲ ﺃﹶﻥﹾ ﻻﹶ ﻳ‪‬ﻮﺻ‪‬ﻒ‪ ‬ﺑِﺬﻛﻮﺭﺓٍ ﻭﻻ ﺑﻐﲑِﻫﺎ‪ ،‬ﻓﺎﻷﺣﺴﻦ‪ ‬ﻣﺎ ﻋﻠﻤﺘ‪‬ﻪ ﻣِﻦ ﺃﹶﻥﱠ ﺍﻟﺘﺬﻛﲑ‪ ‬ﺇﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥﹼ ﺍﻟﺮﲪﺔﹶ‬
‫ﻣ‪‬ﺠﺎﺯﻳﺔﹸ ﺍﻟﺘﺄﻧﻴﺚِ ﺃﻭ ﺑﺎﻋﺘﺒﺎﺭِ ﺃﹶﻥﱠ ﺍﳌﺮﺍﺩ‪ ‬ﺎ ﺍﻟﺜﻮﺍﺏ‪ ‬ﻭﻫﻮ ﻣ‪‬ﺬﹶﻛﱠﺮ ﻓﻴﻜﻮﻥ ﺍﻟﺘﺬﻛﲑ‪ ‬ﺑﺎﻋﺘﺒﺎﺭِ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﺗ‪‬ﺄﻣ‪‬ﻞﹾ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣ‪‬ﺘ‪‬ﻔﺮ‪‬ﻗﺔﹰ[ ﺃﻱ ﻣ‪‬ﺘ‪‬ﻌ‪‬ﺪ‪‬ﺩ‪‬ﺓﹰ ﻣ‪‬ﻔﹶﺼ‪‬ﻠﺔﹰ ﻣ‪‬ﺘﻨﻮ‪‬ﻋ‪‬ﺔﹰ‪ ،‬ﻫﺬﺍ ﻣﺎ ﺗ‪‬ﻘﺘﻀﻴﻪ ﻋﺒﺎﺭﺗ‪‬ﻪ ﻭﱂ ﻳ‪‬ﻮﺍﻓِﻘﹾﻪ ﻋﻠﻴﻪ ﻏﲑ‪‬ﻩ ﻣِﻦ ﺍﳌﹸﻔﺴ‪‬ﺮِﻳﻦ ﺃﺻﻼﹰ ﻓﺒﻌﻀ‪‬ﻬﻢ ﻓﺴ‪‬ﺮ‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﹶﻪ ﴿‪‬ﻧﺸ‪‬ﺮ‪‬ﺍ﴾ ﺑﻜﻮ‪‬ﺎ ﻧﺎﺷﺮﺓﹰ ﻟﻠﺴ‪‬ﺤﺎﺏ ﻭﺑﻌﻀ‪‬ﻬﻢ ﻓﺴ‪‬ﺮﻫﺎ ﺑﻜﻮ‪‬ﺎ ﻣﻨﺸﻮﺭﺓﹰ ﺃﻱ ﻏﲑ‪ ‬ﻣ‪‬ﻄﹾﻮِﻳ‪‬ﺔٍ ﻛﻨﺎﻳﺔﹰ ﻋﻦ ﺇﺗ‪‬ﺴﺎﻋﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﺃﺧﺮٰﻯ ﺑﺴﻜﻮ‪‬ﺎ ﻭﻓﺘﺢِ ﺍﻟﻨﻮﻥِ‪ ...‬ﺇﱁ[ ﻭﺻﺎﺣﺐ‪ ‬ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓِ ﻳ‪‬ﻘﺮﺃ‪½ :‬ﺍﻟﺮﻳﺢ¼ ﺑﺎﻹﻓﺮﺍﺩ‪ ،‬ﻭﺃﺻﺤﺎﺏ‪ ‬ﺍﻟﻘﺮﺍﺀﺍﺕِ ﺍﻟﺜﻼﺙِ‬ ‫)‪(٥‬‬
‫اﻟﺮﻳﺢ﴾ ﺑﺎﳉﻤﻊ ﻭﺑﻌﻀﻬﻢ ﺑﺎﻹﻓﺮﺍﺩ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪ ‬ﺍﻷﺭﺑﻌﺔﹸ ﺳ‪‬ﺒﻌﻴ‪‬ﺔﹲ ﻭﻫﻲ )ﻧ‪‬ﺸ‪‬ﺮ‪‬ﺍ‪ ،‬ﻧ‪‬ﺸ‪‬ﺮ‪‬ﺍ‪ ،‬ﻧ‪‬ﺸ‪‬ﺮ‪‬ﺍ‪ ،‬ﺑ‪‬ﺸ‪‬ﺮ‪‬ﺍ(‪) .‬ﺟ‪‬ﻤﻞ ﺑﺰﻳﺎﺩﺓ(‬
‫ﺍﻷُﺧ‪‬ﺮِ ﺑﻌﻀ‪‬ﻬﻢ ﻳ‪‬ﻘﺮﺃ‪َ ٰ ﴿ :‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺼﺪﺭﺍً[ ﺃﻱ ﻣ‪‬ﺆ‪‬ﻛﱢﺪﺍﹰ ﻟِﻌﺎﻣِﻠﻪ ﻷﻥﹼ ½ﺃﹶﺭ‪‬ﺳ‪‬ﻞﹶ¼ ﻭ½ﺃﹶﻧ‪‬ﺸ‪‬ﺮ‪ ¼‬ﻣﺘﻘﺎﺭِﺑﺎﻥ‪) .‬ﲰﲔ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻣﻔﺮﺩ‪ ‬ﺍﻷُﻭﱃ[ ﺃﻱ ﴿ﻧ‪‬ﺸﺮ‪‬ﺍ﴾ ﺳﻮﺍﺀٌ ﺿ‪‬ﻤ‪‬ﺖِ ﺍﻟﺸﲔ‪ ‬ﺃﻭ ﺳ‪‬ﻜﱢﻨﺖ‪ ،‬ﻓﻬﺬﺍ ﺭﺍﺟﻊ ﻟﻠﻘﺮﺍﺀﺗ‪‬ﲔ ﺍﻷُﻭ‪‬ﻟﹶﻴ‪‬ﻴ‪‬ﻦ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺍﻷﺧﲑﺓِ ﺑ‪‬ﺸِﲑ¼ ﺃﻱ‬ ‫)‪(٧‬‬
‫ﻓﻴ‪‬ﺠﻤﻊ ﻋﻠﻰ ½ﺑ‪‬ﺸ‪‬ﺮ¼ ﺑﻀﻤ‪‬ﺘ‪‬ﲔ ﻭ½ﺑ‪‬ﺸ‪‬ﺮ¼ ﺑﻀﻢ‪ ‬ﻓﺴﻜﻮﻥٍ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ ‬ﻫﻨﺎ ﺍﻟﺜﺎﱐ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻆ ½ﺍﻟﺴﺤﺎﺏ¼ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺟﻌﻞﹸ ﺍﻟﺸﻲﺀِ ﺍﻟﻮﺍﺣﺪِ ﲨﻌﺎﹰ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﺴ‪‬ﺤﺎﺏ‪ [‬ﺇﳕﺎ ﺃﹶﻭﺭ‪‬ﺩ‪ ‬ﺿﻤﲑ‪ ‬ﺍﻟﺴ‪‬ﺤﺎﺏ ﻣﻔﺮﺩﺍﹰ ﻣﺬﻛﺮﺍﹰ ﻧﻈﺮﺍﹰ ﺇﱃ ﻟﻔ ِ‬ ‫)‪(٨‬‬
‫)ﺣﲔ ﻭ‪‬ﺻ‪‬ﻔﹶﻪ ﺑـ﴿ﺛِﻘﹶﺎﻻﹰ﴾( ﻭﻣﻔﺮﺩﺍﹰ )ﻋﻨﺪ ﺇﺭﺟﺎﻉ ﺍﻟﻀﻤﲑ ﺇﻟﻴﻪ(‪ .‬ﻗﺎﻝ ﺍﳌﻼﹼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ‪ :‬ﻗﻮﻟﹸﻪ ﴿ِﺛﻘﹶﺎﻻﹰ﴾ ﺑِﺎﳌﹶﻄﺮِ‪ ،‬ﺟ‪‬ﻤ‪‬ﻌ‪‬ﻪ ﻷﻥﹼ ﺍﻟﺴﺤﺎﺏ‪‬‬
‫ﲟﻌﲎ ﺍﻟﺴﺤﺎﺋﺐ‪ ،‬ﻭﺗﺬﻛﲑ‪ ‬ﺍﻟﻀﻤﲑِ ﺑﺎﻋﺘﺒﺎﺭِ ﺍﻟﻠﻔﻆِ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ ﻋﻦ ﺍﻟﻐﻴﺒﺔ[ ﻭﻫﻮ ﴿ﻳ‪‬ﺮﺳِﻞﹸ﴾ ﺇﱃ ﺍﻟﺘﻜﻠﹼﻢ ﻭﻫﻮ ﴿ﺳ‪‬ﻘﹾﻨٰﻪ﴾‪ ،‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺻﻔﺔ ﺍﻟﺒﺪﻳﻊ ﻭﻛﺎﻥ ﻣﻘﺘﻀﻰ ﺍﻟﻈﺎﻫﺮِ ½ﻓﹶﺴ‪‬ﺎﻗﹶﻪ¼‪،‬‬ ‫)‪(٩‬‬
‫ﻭﻧﻜﺘﺔﹸ ﺍﻟﻌﺪﻭﻝِ ﻋﻦ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺪﻻﻟﺔﹸ ﻋﻠﻰ ﺯﻳﺎﺩﺓِ ﺍﺧﺘﺼﺎﺻِﻪ ﺑﻪ ﺗﻌﺎﱃ ﻭﺃﻥﹼ ﺍﻟﻜﹸﻞﱠ ﻣﻨﻪ ﻭﺍﻟﻮﺳﺎﺋﻂﹶ ﺃﺳﺒﺎﺏ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻻ ﻧ‪‬ﺒﺎﺕ‪ ‬ﺑِﻪ[ ﻳ‪‬ﺸِﲑ ﺑِﻪ ﺇﱃ ﺃﻥﹼ ﻣ‪‬ﻮﺕ‪ ‬ﺍﻷﺭﺽِ ﻛِﻨﺎﻳﺔﹲ ﻋ‪‬ﻦ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﻨ‪‬ﺒﺎﺕِ ﺑِﻬﺎ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺒﻠﺪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻀﻤﲑ ﰲ ﴿ﺑﻪ﴾ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻟﺒﻠﺪ ﻭﺍﻟﺒﺎﺀ ﲟﻌﲎ ½ﰲ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬

‫‪210‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫اﻟﻤﻮ ٰ ﴾ ﻣﻦ ﻗﺒﻮرﻫﻢ ﺑﺎﻹﺣﻴﺎء ﴿ َ َ ُ ْ‬
‫ﻟﻌﻠﻜﻢ‬ ‫ﻣﻦ ُﻞ َ ٰ ِ‬
‫اﻟﺜﻤﺮت َﻛﺬٰ ﻟ ِ َ ﴾ اﻹﺧﺮاج ﴿ﻧ ُ ْ ِ ُج ْ َ ْ‬ ‫اﻟﻤﺎء َ َﻓﺎ ْ َ ْ َ‬
‫ﺟﻨﺎ ﺑ ِ ٖ ﴾ ﺑﺎﳌﺎء ﴿ ِ ْ‬ ‫﴿ َْٓ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫اﻟﻄﻴﺐ﴾ اﻟﻌﺬب اﻟﱰاب)‪﴿ (٣‬ﻳَ ْ ُ ُج َ َﻧﺒﺎﺗ ُ ٗ ﴾ ﺣﺴﻨﺎ)‪ِ ﴿ (٤‬ﺑﺎ ِذ ِْن َرﺑ ٖ ﴾ ﻫﺬا َﻣﺜﻞ ﻟﻠﻤﺆﻣﻦ‬ ‫ون ﴿‪ ﴾ ﴾۵۷‬ﻓﺘﺆﻣﻨﻮن ﴿ َ ْ‬
‫?‬
‫ُ‬ ‫واﻟﺒَﻠ َُﺪ‬ ‫ﺗﺬ ُ ْ َ‬‫ََ‬
‫ﺧﺒﺚ﴾ ﺗﺮاﺑﻪ ﴿ َﻻ ﻳَ ْ ُ ُج﴾ ﻧﺒﺎﺗﻪ ﴿ ِاﻻ ﻧ َﻜ ًِﺪا﴾ ﻋﺴﺮا ﲟﺸﻘﺔ وﻫﺬا َﻣﺜﻞ ﻟﻠﻜﺎﻓﺮ‬ ‫ﻳﺴﻤﻊ اﳌﻮﻋﻈﺔ ﻓﻴﻨﺘﻔﻊ ﺑﻬﺎ ﴿ َ ِ ْ‬
‫واﻟﺬي َ ُ َ‬
‫ﻟﻘﺪ﴾ ﺟﻮاب ﻗﺴﻢ‬ ‫ﻟﻘﻮم ٍ ْﺸ ُ ُ ْوَن ﴿‪ ﴾﴾۵۸‬اﷲ ﻓﻴﺆﻣﻨﻮن ﴿ َ َ ْ‬ ‫﴿ َﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ ﺑﻴﻨﺎ ﻣﺎ ذﻛﺮ ﴿ ُ َ ُف﴾ ﻧﺒﲔ ﴿ ْ ٰ ٰ‬
‫اﻻﻳﺖِ ِ َ ْ‬
‫ﻉ‬
‫ﻉ‬ ‫)‪(٥‬‬

‫ﻣﻦ ِاﻟ ٰ ٍ ﻏَ ْ ِہٗ﴾ ﺑﺎﳉﺮ ﺻﻔﺔ ﻟـ½إﻟﻪ¼ واﻟﺮﻓﻊ ﺑﺪل ﻣﻦ‬ ‫اﻋﺒﺪوا اﷲَ َﻣﺎ ُ ْ‬
‫َﻜﻢ ْ‬ ‫ﻧﻮﺣﺎ ا ِ ٰ َ ْﻗﻮﻣِ ٖ َ َ َ‬
‫ﻓﻘﺎل ٰ َ ْﻘﻮم ِ ْ ُ ُ‬ ‫ﳏﺬوف ﴿ َ ْ َ ْ َ‬
‫ارﺳﻠﻨﺎ ُ ْ‪ً ٢‬‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫اﻟﻤﻼ ُ﴾ اﻷﺷﺮاف ﴿ ِ ْ‬ ‫ﻋﻈﻴﻢ ﴿‪ ﴾﴾۵۹‬ﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﴿ َ َ‬ ‫اﺧﺎف َﻋﻠ ْ ُ ْ‬‫ﳏﻠﻪ)‪﴿ (٨‬ا ِ َ َ ُ‬
‫?‬
‫ﻣﻦ‬ ‫ﻗﺎل ْ َ َ‬ ‫ﻋﺬاب َ ْﻳﻮم ٍ َ ِ ْ ٍ‬
‫َﻴﻜﻢ﴾ إن ﻋﺒﺪﺗﻢ ﻏﲑه ﴿ َ َ َ‬
‫)‪(٩‬‬

‫ﻟﻴﺲ ِ ْ َﺿﻠ ٰﻠَ ٌﺔ﴾ ﻫﻲ أﻋﻢ ﻣﻦ اﻟﻀﻼل)‪ (١١‬ﻓﻨﻔﻴﻬﺎ أﺑﻠﻎ ﻣﻦ ﻧﻔﻴﻪ‬

‫َ‬ ‫ْ‬ ‫ﻗﺎل ٰ َ ْﻘﻮم ِ َ‬
‫َ‬ ‫َ ْﻗﻮﻣِ ۤ ٖ ِاﻧﺎ َﻟ َ ٰ َ ِ ْ َ ٰ ٍ‬
‫ﺿﻠﻞ ﻣﺒ ِ ْ ٍ ﴿‪ ﴾﴾۶۰‬ﺑﲔ)‪َ ﴿ (١٠‬‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﳌﺎﺀ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﺍﻟﻀﻤﲑ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﳌﺎﺀ ﻭﺍﻟﺒﺎﺀ ﺳﺒﺒﻴﺔ ﻭﻳﺼﺢ‪ ‬ﻋ‪‬ﻮﺩ‪‬ﻩ ﻋﻠﻰ ﺍﻟﺒﻠﺪ ﻭﺗﻜﻮﻥ ﺍﻟﺒﺎﺀُ ﲟﻌﲎ ½ﰲ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻛﺬﻟﻚ﴾ ﺍﻹﺧﺮﺍﺝِ[ ﺍﻟﺘﺸﺒﻴﻪ‪ ‬ﰲ ﻣﻄﻠﹶﻖ ﺍﻹﺧﺮﺍﺝِ ﻣِﻦ ﺍﻟﻌ‪‬ﺪ‪‬ﻡِ‪ ،‬ﻭﻫﺬﺍ ﺭﺩ‪ ‬ﻋﻠﻰ ﻣ‪‬ﻨﻜِﺮِﻱ ﺍﻟﺒﻌﺚِ‪ ،‬ﻭﻣ‪‬ﺤ‪‬ﺼ‪‬ﻠﹸﻪ ﺃﻥﹼ ﻣ‪‬ﻦ ﻗﹶﺪ‪‬ﺭ‪ ‬ﻋﻠﻰ‬ ‫)‪(٢‬‬
‫ﺇﺧﺮﺍﺝِ ﺍﻟﺜﻤﺮِ ﺍﻟﺮﻃﺐِ ﻣِﻦ ﺍﳋﹶﺸ‪‬ﺐِ ﺍﻟﻴﺎﺑﺲِ ﻗﺎﺩ ‪‬ﺭ ﻋﻠﻰ ﺇِﺣﻴﺎﺀِ ﺍﳌﻮﺗٰﻰ ﻣِﻦ ﻗﺒﻮﺭﻫﻢ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻌ‪‬ﺬﹾﺏ‪ ‬ﺍﻟﺘ‪‬ﺮﺍﺏِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺍﻟﻄﱠﻴ‪‬ﺐ﴾ ﻟﻴﺲ ﲟﻌﲎ ﺍﻟﻄﺎﻫﺮِ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﻣﻨﺎﺳ‪‬ﺒﺔِ ﺍﳌﹶﻘﺎﻡِ‪ ،‬ﻭﻧﺴﺒﺔﹸ ﺍﻟﻄﻴ‪‬ﺐ ﺇﱃ ﺍﻟﺒ‪‬ﻠﹶﺪ ﻣ‪‬ﺠﺎﺯ ﺑﺎﻋﺘﺒﺎﺭِ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺗ‪‬ﺮﺍﺑِﻪ ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﻟﺒﻠﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊِﻴﻄﺎﻥﹸ ﻻ ﻣﻌﲎ ﻟِﻄِﻴ‪‬ﺒِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣ‪‬ﺴ‪‬ﻨﺎﹰ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜﻼﻡ ﺣﺎﻻﹰ ﳏﺬﻭﻓﺔﹰ ﺃﻱ ﻳ‪‬ﺨﺮ‪‬ﺝ ﻧﺒﺎﺗ‪‬ﻪ ﻭﺍﻓﻴﺎﹰ ﺣ‪‬ﺴ‪‬ﻨﺎﹰ‪ ،‬ﻭﺣ‪‬ﺬﻓﺖ ﻟِﻔﻬﻢِ ﺍﳌﻌﲎ ﻭﻟِﺪﻻﻟﺔِ ﺍﻟﺒﻠﺪِ ﺍﻟﻄﻴ‪‬ﺐِ‬ ‫)‪(٤‬‬
‫ﻋﻠﻴﻬﺎ ﻭﻟِﻤﻘﺎﺑ‪‬ﻠﺘِﻬﺎ ﺑﻘﻮﻟﻪ ﴿ﺇِﻻﱠ ﻧ‪ِ ‬ﻜﺪ‪‬ﺍ﴾‪ ،‬ﻭ﴿ﺑِﺈِﺫﹾﻥِ ﺭ‪‬ﺑ‪‬ﻪ﴾ ﰲ ﻣﻮﺿِﻊ ﺍﳊﺎﻝ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﺑ‪‬ﻴﻨ‪‬ﺎ ﻣ‪‬ﺎ ﺫﹸﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻷﻣﺮ‪‬ﻳﻦ؛ ﺍﻷﻭ‪‬ﻝ ﺃﻥﹼ ﺍﻟﻜﺎﻑ‪ ‬ﰲ ﻣ‪‬ﻮﺿِﻊ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﳌﺼﺪﺭٍ ﳏﺬﻭﻑٍ ﺗﻘﺪﻳﺮ‪‬ﻩ‬ ‫)‪(٥‬‬
‫½ﻧ‪‬ﺼﺮ‪‬ﻑ‪ ‬ﺍﻵﻳﺎﺕِ ﺗﺼﺮﻳﻔﺎﹰ ﻣِﺜﹾﻞﹶ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻳﻒِ¼‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺃﻥﹼ ﺍﳌﺸﺎﺭ‪ ‬ﺇﻟﻴﻪ ﲨﻴﻊ‪ ‬ﻣﺎ ﺫﹸﻛﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﳏﺬﻭﻑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥٍ ﻟِﻮﺟﻪِ ﺩ‪‬ﺧﻮﻝِ ﺍﻟﻼﻡِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ٍ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺟﻮﺍﺏ‪ ‬ﻗﹶﺴ‪‬ﻢٍ‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟﹶﻘﹶﺪ‪ ‬ﺃﹶﺭ‪‬ﺳ‪‬ﻠﹾﻨ‪‬ﺎ ﻧ‪‬ﻮ‪‬ﺣ‪‬ﺎ﴾‪ ...‬ﺇﱁ[ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺳﻴﺎﻕ ﻫﺬﻩ ﺍﻟﻘِﺼ‪‬ﺺِ ﺗﺴﻠﻴﺔﹸ ﺍﻟﻨﱯ‪ ‬ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪) .‬ﲰﲔ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﻣ‪‬ﺤﻠﱢﻪ[ ﺃﻱ ﻓﺈﻥﹼ ﻣ‪‬ﺤ‪‬ﻠﱠﻪ ﺭ‪‬ﻓ ‪‬ﻊ ﻋﻠﻰ ﺯﻳﺎﺩﺓِ ﴿ﻣِﻦ‪ ،﴾‬ﻭ﴿ ِاﻟ ٰ ﴾ ﻣﺒﺘﺪﺃ ﻭ﴿ﻟﹶ ﹸﻜﻢ‪ ﴾‬ﺍﳋﹶﺒ‪‬ﺮ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇِﻥﹾ ﻋ‪‬ﺒ‪‬ﺪ‪‬ﺗ‪‬ﻢ ﻏﲑ‪‬ﻩ[ ﺃﻱ ﻓﺎﳌﺮﺍﺩ ﺑﺎﳋﻮﻑ ﺍﳉﺰﻡ‪ ‬ﻭﺍﻟﻴﻘﲔ‪ ‬ﻷﻧﻪ ﻛﺎﻥ ﺟﺎﺯﻣﺎ ﺃﹶﻥﹼ ﺍﻟﻌﺬﺍﺏ‪ ‬ﻳ‪‬ﱰِﻝﹸ ‪‬ﻢ ﺇﻣ‪‬ﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺇﻣ‪‬ﺎ ﰲ ﺍﻵﺧﺮﺓ‬ ‫)‪(٩‬‬
‫ﺇﻥ ﱂ ﻳ‪‬ﻘﺒ‪‬ﻠﹸﻮﺍ ﺍﻟﺪﻋﻮﺓﹶ‪) .‬ﻛﺮﺧﻲ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﻴ‪‬ﻦٍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺘﻌﺪ‪‬ﻱ‪ ‬ﲟﻌﲎ ﺍﻟﻼﺯﻡ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺻ ‪‬‬
‫ﺤﺔِ ﻣﻌﲎ ﺍﻟﺘﻌﺪﻳﺔِ ﻫﺎﻫﻨﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻫﻲ ﺃﹶﻋ ‪‬ﻢ ﻣِﻦ ﺍﻟﻀﻼﻝِ‪ ...‬ﺇﱁ[ ﻭﺫﻟﻚ ﻷﻥﹼ ﺿﻼﻟﺔﹲ ﺩﺍﻟﹼﺔﹲ ﻋﻠﻰ ﻭﺍﺣﺪﺓٍ ﻏﲑِ ﻣ‪‬ﻌﻴ‪‬ﻨﺔٍ ﻭﻧ‪‬ﻔﻲ‪ ‬ﻓﺮﺩٍ ﻏﲑِ ﻣﻌﻴ‪‬ﻦٍ ﻧ‪‬ﻔﻲ‪ ‬ﻋﺎﻡ‪ ‬ﲞﻼﻑِ‬
‫½ﺿ‪‬ﻼﻝ¼ ﻓﺈﻧﻪ ﻣﺼﺪ ‪‬ﺭ ﻳ‪‬ﻌ‪‬ﻢ‪ ‬ﺍﻟﻮﺍﺣﺪ‪ ‬ﻭﺍﻟﺘﺜﻨﻴﺔﹶ ﻭﺍﳉﻤﻊ‪ ‬ﻭﻧﻔﻴ‪‬ﻪ ﻻ ﻳ‪‬ﻘﺘﻀﻲ ﻋﻠﻰ ﺳﺒﻴﻞِ ﺍﻟﻘﻄﻊِ ﺍﻟﻨ‪‬ﻔﹾﻲ‪ ‬ﺍﻟﻌﺎﻡ‪ ‬ﻓﻜﺎﻥ ﻗﻮﻟﹸﻪ ﴿ َ ْ َ‬
‫ﻟﻴﺲ ِ ْ َﺿﻠ ٰ َﻠ ٌﺔ﴾‬
‫ﺃﹶﺑﻠﻎﹶ ﰲ ﻧﻔﻲِ ﺍﻟﻀﻼﻝِ ﻋﻦ ﻧﻔﺴِﻪ ﻣِﻦ ﻗﻮﻟِﻨﺎ‪½ :‬ﻟﹶﻴﺲ‪ ‬ﺑِﻲ ﺿ‪‬ﻼﻝﹲ¼‪ ،‬ﻭﺇﳕﺎ ﻧ‪‬ﺎﺩ‪‬ﺍﻫﻢ ﺑﺈﺿﺎﻓﺘﻬﻢ ﺇﻟﻴﻪ ﺍﺳﺘِﻤﺎﻟﺔﹰ ﻟِﻘﻠﻮﺑِﻬﻢ ﻧ‪‬ﺤﻮ‪ ‬ﺍﳊﻖ‪) .‬ﻛﺮﺧﻲ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﺼﺢ﴾ أرﻳﺪ اﳋﲑ ﴿ ُ ْ‬
‫ِﺳﻠﺖِ َر ْ َواَ ْ َ ُ‬
‫ُﺑﻠﻐﻜﻢ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ر ٰ ٰ‬ ‫اﻟﻌﻠَﻤ ِ ْ َ ﴿‪﴿ ﴾﴾۶۱‬ا َ ُ ُ ْ‬
‫ﻣﻦ رب ْ ٰ‬ ‫﴿و ٰﻜِ ْ َ ُ ْ ٌ‬
‫?‬
‫َﻜﻢ َ َواﻋْﻠ َُﻢ‬ ‫رﺳﻮل‬
‫?‬ ‫)‪(١‬‬
‫ْ‬
‫رﺟﻞ ْ ُ ْ‬
‫ﻣﻨﻜﻢ‬ ‫رﺑﻜﻢ َﻋ ٰ ﴾ ﻟﺴﺎن ﴿ َ ُ ٍ‬ ‫ﻣﻦ ُ ْ‬ ‫ان َ ٓ َ ُ ْ‬
‫ﺟﺎءﻛﻢ ذ ِ ْ ٌ ﴾ ﻣﻮﻋﻈﺔ ﴿ ْ‬ ‫ﺘﻢ َ ْ‬ ‫َﻤﻮن ﴿‪﴿ ﴾﴾۶۲‬اَ﴾ ﻛﺬﺑﺘﻢ ﴿ َ َ‬
‫وﻋﺠ ِ ْ ُ ْ‬ ‫ﻣﻦ اﷲ ِ َﻣﺎ َﻻ َ ْﻌﻠ ُ ْ َ‬
‫َِ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫‪٢‬‬

‫ﺘﻘﻮا﴾ اﷲ ﴿ َ َ َ ُ ْ‬
‫ُ )‪(٤‬‬
‫ﻳﻦ َ َ‬
‫ﻣﻌ ٗ﴾‬ ‫واﻟﺬ ْ َ‬ ‫ﻓﻜﺬﺑﻮہ ُ َ َ ْ َ‬
‫ﻓﺎﻧﺠ ْﻨٰ ُ َ ِ‬ ‫ﺑﻬﺎ ﴿ َ َ ُ ْ‬ ‫وﻟﻌﻠﻜﻢ ُ ْ َ ُ ْ َ‬
‫ﺗﺮﺣﻤﻮن ﴿‪﴾﴾۶۳‬‬ ‫ﺬرﻛﻢ﴾ اﻟﻌﺬاب إن ﻟﻢ ﺗﺆﻣﻨﻮا ﴿ َوﻟ ِ َ ُ ْ‬ ‫ﻟ ِ ُﻨْ ِ َ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫‪٢‬‬
‫ﻗﻮﻣﺎ َﻋﻤ ِ ْ َ ﴿‪ ﴾﴾۶۴‬ﻋﻦ اﳊﻖ‬ ‫ﺎﻧﻮا َ ْ ً‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ﴾ ﺑﺎﻟﻄﻮﻓﺎن ﴿ ِاﻧ ُ ْﻢ َ ُ ْ‬ ‫اﻟﺬ ْ َ‬
‫ﻗﻨﺎ ِ‬ ‫ﻣ?ﻦ اﻟﻐﺮق ﴿ ِ ْ ُ‬
‫اﻟﻔﻠْ ِ ﴾ اﻟﺴﻔﻴﻨﺔ ﴿ َواَ ْ َ ْ َ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬

‫اﷲ﴾ ‪......................................‬‬ ‫ﻗﺎل ٰ َ ْﻘﻮم ِ)‪ُ ُ ْ (١١‬‬

‫اﻋﺒﺪوا َ‬ ‫ﻮدا َ َ‬ ‫﴿َو﴾ أرﺳﻠﻨﺎ ﴿ا ِ ٰ َﻋﺎد ٍ﴾ اﻷوﱃ ﴿ َ َ‬
‫اﺧﺎ ُ ْﻢ ُ ْ ً‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫رﺳﻮل﴾‪ ...‬ﺇﱁ[ ﺟﺎﺀﺕ ﴿ﻟﻜِﻦ‪ ﴾‬ﻫﻨﺎ ﺃﹶﺣﺴﻦ‪ ‬ﻣ‪‬ﺠِﻲ‪‬ﺀٍ ﻷ‪‬ﺎ ﺑﲔ ﻧﻘﻴﻀ‪‬ﲔ ﻷﻥﹼ ﺍﻹﻧﺴﺎﻥ ﻻﻳ‪‬ﺨﻠﹸﻮ ﻣِﻦ ﺃﺣﺪِ ﺷﻴﺌﹶﲔ؛‬ ‫ﻗﻮﻟﻪ‪﴿] :‬و ٰﻜِ ْ َ ُ ْ ٌ‬ ‫)‪(١‬‬
‫ﺿﻼﻝ ﻭ ‪‬ﻫﺪ‪‬ﻯ‪ ،‬ﻭﺍﻟﺮﺳﺎﻟﺔﹸ ﻻ ﺗ‪‬ﺠﺎﻣِﻊ‪ ‬ﺍﻟﻀﻼﻝﹶ ﻭ﴿ﻣِﻦ‪ ‬ﺭ‪‬ﺏ‪ ﴾‬ﺻﻔﺔﹲ ﻟـ﴿ﺭ‪‬ﺳ‪‬ﻮ‪‬ﻝﹲ﴾ ﻭ﴿ﻣِﻦ‪ ﴾‬ﻻﺑﺘﺪﺍﺀِ ﺍﻟﻐﺎﻳﺔِ ﺍﳌﹶﺠﺎ ِﺯﻳ‪‬ﺔِ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶ﴾ﻛﹶﺬﹶﺑﺘ‪‬ﻢ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳍﻤﺰﺓﹶ ﺩﺍﺧﻠﺔﹲ ﻋﻠﻰ ﳏﺬﻭﻑٍ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﻋﺎﻃﻔﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﶈﺬﻭﻑِ‪ .‬ﻭﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ‬ ‫)‪(٢‬‬
‫ﻟﺌﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻋﻄﻒ‪ ‬ﺍﻹﻧﺸﺎﺀِ ﻋﻠﻰ ﺍﻹﺧﺒﺎﺭ‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﺴ‪‬ﺎﻥِ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﻟﻠﺴﺎﻥﹶ ﰲ ﻗﻮﻟﻪ ﴿ﻋ‪‬ﻠﻰ ﺭ‪‬ﺟ‪‬ﻞٍ﴾ ﺍﳌﺘﻌﻠﱢﻖ ﺑـ﴿ﺟ‪‬ﺎﺀَ﴾ ﻷﻧﻪ ﻻ ﻳﻘﺎﻝ ½ﺟﺎﺀ ﻋﻠﻴﻪ¼ ﺑﻞ ½ﺟﺎﺀ ﻋﻠﻰ ﻳﺪﻩ¼ ﺃﻭ ﻋﻠﻰ ﻟﺴﺎﻧﻪ‪ ،‬ﻳﻌﲏ‬ ‫)‪(٣‬‬
‫ﺑﻮﺍﺳﻄﺘﻪ‪ ،‬ﻭﻗﻴﻞ ﴿ﻋﻠﻰ﴾ ﲟﻌﲎ ½ﻣ‪‬ﻊ‪ ¼‬ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﻗﻴﻞ ﺗ‪‬ﻌ‪‬ﻠﱠﻖ‪ ‬ﺑﻪ ﻷﻥﹼ ﻣﻌﻨﺎﻩ ½ﺃﹸﻧﺰِﻝﹶ¼ ﺃﻭ ﻷﻧﻪ ﺿ‪‬ﻤ‪‬ﻦ‪ ‬ﻣﻌﻨﺎﻩ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻟِﻴ‪‬ﻨ‪‬ﺬِﺭ‪‬ﻛﹸﻢ‪ [﴾‬ﻋﻠﹼﺔﹲ ﻟِﻠﻤ‪‬ﺠﻲﺀِ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻭ‪‬ﻟِﺘ‪‬ﺘ‪‬ﻘﹸﻮ‪‬ﺍ﴾‬
‫ﺍ﴾ ﻣﺮﺗ‪‬ﺐ ﻋﻠﻰﺍﻹﻧﺬﺍﺭ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻭ‪‬ﻟﹶﻌ‪‬ﻠﹶ ﹸﻜﻢ‪ ‬ﺗ‪‬ﺮ‪‬ﺣ‪‬ﻤ‪‬ﻮ‪‬ﻥﹶ﴾ ﻣﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺍﻟﺘﻘﻮٰﻯ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ‪‬‬ ‫)‪(٤‬‬
‫ﰲ ﺃﹶﺣﺴﻦِ ﺍﻟﺒﻼﻏﺔِ‪ ،‬ﻭﻋﺒ‪‬ﺮ ﰲ ﺟﺎﻧﺐ ﺍﻟﺮﲪﺔ ﺑﺎﻟﺘﺮﺟ‪‬ﻲ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﺮﲪﺔﹶ ﺃﹶﻣﺮ‪‬ﻫﺎ ﻋﺰﻳ ‪‬ﺰ ﻻ ﺗ‪‬ﻨﺎﻝﹸ ﺑﺎﻟﻌﻤﻞ ﺑﻞ ﺑﻔﻀﻞِ ﺍﷲِ ﻋﺰ‪‬ﻭﺟ‪‬ﻞﱠ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻌﺬﺍﺏ‪ [‬ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﴿ﻳ‪‬ﻨﺬِﺭ﴾ ﳏﺬﻭ ‪‬‬
‫ﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﷲَ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﴿ﺗ‪‬ﺘ‪‬ﻘﹸﻮ‪‬ﺍ﴾ ﳏﺬﻭﻑ ﺃﻳﻀﺎ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﺍﻟﺴﻔﻴﻨﺔ[ ﺭ‪‬ﻭﻱ ﺃﻧﻪ ﺍﺗ‪‬ﺨ‪‬ﺬﹶﻫﺎ ﰲ ﺳ‪‬ﻨ‪‬ﺘ‪‬ﻴ‪‬ﻦِ ﻭﻛﺎﻥ ﻃﹸﻮﻟﹸﻬﺎ ﺛﹶﻼﺛﹶﻤﺎﺋﺔِ ﺫِﺭﺍﻉٍ ﻭﻋﺮﺿ‪‬ﻬﺎ ﲬﺴِﲔ ﻭﺳ‪‬ﻤ‪‬ﻜﹶﻬﺎ )ﺃﻱ ﺍﻻﺭﺗﻔﺎﻉ( ﺛﻼﺛِﲔ‪،‬‬
‫ِ‬ ‫ﻗﻮﻟﻪ‪] :‬‬ ‫)‪(٧‬‬
‫ﻭﺟ‪‬ﻌﻞﹶ ﳍﺎ ﺛﻼﺛﺔﹶ ﺑ‪‬ﻄﻮﻥٍ‪ ،‬ﻓﺤ‪‬ﻤﻞ ﰲ ﺃﺳﻔﻠِﻬﺎ ﺍﻟﺪﻭﺍﺏ‪ ‬ﻭﺍﻟﻮ‪‬ﺣﻮﺵ‪ ‬ﻭﰲ ﻭﺳﻄِﻬﺎ ﺍﻹﻧﺲ‪ ‬ﻭﰲ ﺃﻋﻼﻫﺎ ﺍﻟﻄﲑ‪ ،‬ﻭﺭ‪‬ﻛِﺒ‪‬ﻬﺎ ﰲ ﻋﺎﺷِﺮِ ﺭ‪‬ﺟﺐٍ‪،‬‬
‫ﻭﻧ‪‬ﺰﻝ ﻣﻨﻬﺎ ﰲ ﻋﺎﺷِﺮِ ﺍﳌﹸﺤﺮ‪‬ﻡ‪) .‬ﺑﻴﻀﺎﻭﻱ ﰲ "ﺳﻮﺭﺓ ﻫﻮﺩ"(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺍﳊﻖ‪ [‬ﻓﺴﺮﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻪ ﻋ‪‬ﻤ‪‬ﻲ‪ ‬ﺍﻟﻘﹸﻠﻮﺏِ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃ‪‬ﻢ ﻟﻴﺴﻮﺍ ﺑﻌ‪‬ﻤﻴﺎﻥٍ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺭﺳ‪‬ﻠﹾﻨﺎ[ ﻗﺪ‪‬ﺭ ﺍﳌﻔﺴ‪ ‬ﺮ ½ﺃﺭﺳﻠﻨﺎ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺃﹶﺧ‪‬ﺎﻫ‪‬ﻢ‪ ﴾‬ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﻧ‪‬ﻮ‪‬ﺣ‪‬ﺎ﴾‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ﴿ﺃﹶﺭ‪‬ﺳ‪‬ﻠﹾﻨ‪‬ﺎ﴾ ﺍﳌﺘﻘﺪ‪‬ﻡ‪ ،‬ﻭﺍﳉﺎ ‪‬ﺭ‬ ‫)‪(٩‬‬
‫ﺼﺔٍ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﻘﺎﻝ ﰲ ﺑﺎﻗِﻲ ﺍﻟﻘِﺼ‪‬ﺺ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻭﺍ‪‬ﺮﻭﺭ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟِﻪ ﴿ﺇﱃ ﻗﹶﻮﻣِﻪ﴾ ﻓﺘﻜﻮﻥﹸ ﺍﻟﻮﺍﻭ‪ ‬ﻋﺎﻃﻔﺔﹰ ﻋﻄﻒ‪ ‬ﻗِﺼ‪‬ﺔٍ ﻋﻠﻰ ﻗ ‪‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﻷُﻭﱃ[ ﺳﻴﺄﰐ ﰲ "ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ" ﺃﻥﹼ ﻋﺎﺩﺍﹰ ﺍﻷُﻭﱃ ﻫﻲ ﻗﻮﻡ‪ ‬ﻫﻮﺩٍ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻋﺎﺩﺍﹰ ﺍﻟﺜﺎﻧﻴﺔﹶ ﻗﻮﻡ‪ ‬ﺻﺎﱀٍ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﻭﻫﻮ ﲦﻮﺩ ﻭﺑﻴﻨﻬﻤﺎ ﻣﺎﺋﺔﹸ ﺳ‪‬ﻨﺔٍ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﺎل ٰ َ ْﻘﻮم ِ﴾‪ ...‬ﺇﱁ[ ﻗﺎﻝ ﻫﻨﺎ ﴿ﻗﺎﻝ﴾ ﺑﺪﻭﻥ ﺍﻟﻔﺎﺀ ﻭﰲ ﻗﺼ‪‬ﺔ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﴿ﻓﻘﺎﻝ﴾ ﺑِﻬﺎ‪ ،‬ﻭﺍﻟﺴﺮ‪ ‬ﺃﻥﹼ ﺳﻴ‪‬ﺪﻧﺎ‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬
‫ﻧﻮﺣﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻣ‪‬ﻮﺍﻇِﺒﺎﹰ ﻋﻠﻰ ﺩﻋﻮﺓ ﻗﻮﻣِﻪ ﻏﲑ‪ ‬ﻣﺘﻮﺍﻥٍ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﺎ ﺣ‪‬ﻜﻲ ﻋﻨﻪ ﰲ "ﺳﻮﺭﺓ ﻧﻮﺡ"‪﴿ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺏ‪ ‬ﺇِﻧ‪‬ﻲ‬
‫‪Å‬‬
‫‪212‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬

‫ﻣﻦ َ ْﻗﻮﻣِ ۤ ٖ ِاﻧﺎ ﻟَ َ ٰ َ ِ ْ‬‫َ ُ ْوا ِ ْ‬ ‫ﻳﻦ َﻛ‬

‫اﻟﺬ ْ َ‬ ‫ﺗﺘﻘﻮن ﴿‪ ﴾﴾۶۵‬ﲣﺎﻓﻮﻧﻪ ﻓﺘﺆﻣﻨﻮن ﴿ َ َ‬
‫ﻗﺎل ْ َ َ‬
‫اﻟﻤﻼ ُ ِ‬ ‫اﻓﻼ َ ُ ْ َ‬ ‫ﻣﻦ ِاﻟ ٰ ٍ ﻏَ ْ ُہٗ َ َ َ‬ ‫َﻜﻢ ْ‬ ‫وﺣﺪوه ﴿ َﻣﺎ ُ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻣﻦ رب ْ ٰ‬
‫اﻟﻌﻠَﻤ ِ ْ َ‬ ‫رﺳﻮل ْ‬ ‫ْ َ ُْ ٌ‬ ‫ﺳﻔﺎ َ ٌﺔ و ٰﻜِ‬ ‫ﻗﺎل ٰ َ ْﻘﻮم ِ َ ْ َ‬
‫ﻟﻴﺲ ِ ْ َ َ‬ ‫ﻣﻦ ا ْ ٰ ِ‬
‫ﻜﺬﺑ ِ ْ َ ﴿‪ ﴾﴾۶۶‬ﰲ رﺳﺎﻟﺘﻚ ﴿ َ َ‬ ‫ﻟﻨﻈﻨ َ ِ َ‬ ‫ﺳﻔﺎ َﺔٍ﴾ ﺟﻬﺎﻟﺔ ﴿ ِ‬
‫واﻧﺎ َ َ ُ‬ ‫ََ‬
‫ﻣﻦ ُ ْ‬
‫رﺑﻜﻢ َﻋ ٰ ﴾‬ ‫ان َ ٓ َ ُ ْ‬
‫ﺟﺎءﻛﻢ ذ ِ ْ ٌ ْ‬ ‫ﺘﻢ َ ْ‬ ‫ﻧﺎﺻﺢ َاﻣِ ْ ٌ ﴿‪ ﴾﴾۶۸‬ﻣﺄﻣﻮن ﻋ اﻟﺮﺳﺎﻟﺔ ﴿ َ َ َ‬
‫اوﻋﺠ ِ ْ ُ ْ‬ ‫َﻜﻢ َ ِ ٌ‬ ‫ِﺳﻠﺖِ َر ْ َ َواﻧ َﺎ ُ ْ‬ ‫﴿‪﴿ ﴾﴾۶۷‬ا َ ُ ُ ْ‬
‫ُﺑﻠﻐﻜﻢ ر ٰ ٰ‬
‫)‪(٣‬‬

‫ﺼﻄﺔ﴾ ﻗﻮة‬‫اﻟﺨﻠْ ِﻖ َ ْۜ َ ً‬ ‫َﻔﺎء﴾ ﰲ اﻷرض ﴿ ِﻣﻦ َ ْﻌﺪ ِ َ ْﻗﻮم ِ ُ ْﻧﻮحٍ َ َ ُ ْ‬

‫وزادﻛﻢ ِ ْ َ‬ ‫ﺟﻌﻠ ُ ْ‬
‫َﻜﻢ ُﺧﻠ َ ٓ َ‬ ‫ﻣﻨﻜﻢ ﻟ ِ ُ ْ ِ َ ُ ْ‬
‫ﻨﺬرﻛﻢ َواذْ ُ ُ وا ا ِذ ْ َ َ‬ ‫رﺟﻞ ْ ُ ْ‬
‫ﻟﺴﺎن ﴿ َ ُ ٍ‬
‫ْﻠﺤﻮن ﴿‪ ﴾﴾۶۹‬ﺗﻔﻮزون‬ ‫ﻻء اﷲ ِ﴾ ﻧﻌﻤﻪ ﴿ َ َ ُ ْ‬
‫ﻟﻌﻠﻜﻢ ُﻔ ِ ُ ْ َ‬ ‫وﻃﻮﻻ وﻛﺎن ﻃﻮﻳﻠﻬﻢ ﻣﺎﺋﺔ ذراع وﻗﺼﲑﻫﻢ ﺳﺘﲔ ﴿ َﻓﺎذْ ُ ُ وا َ ٓ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻣﻦ‬ ‫ان ُ ْ َ‬
‫ﻛﻨﺖ ِ َ‬ ‫ﺪﻧﺎ﴾ ﺑﻪ ﻣﻦ اﻟﻌﺬاب ﴿ ِ ْ‬ ‫ﺑﺎؤﻧﺎ َ ْ ِ َ‬
‫ﻓﺎﺗﻨﺎ ِ َﺑﻤﺎ َﻌِ ُ َ ۤ‬ ‫ﻌﺒﺪ َ ٓ ُ َ‬ ‫وﻧﺬر﴾ ﻧﱰك ﴿ َﻣﺎ َ َ‬
‫ﺎن َ ْ ُ ُ‬ ‫وﺣﺪہٗ َ َ َ َ‬ ‫اﺟﺌْ َ َﻨﺎ ِ َ ْ ُ َ‬
‫ﻟﻨﻌﺒﺪ اﷲَ َ ْ َ‬ ‫﴿َ ُ‬
‫ﻗﺎﻟﻮا َ ِ‬
‫)‪? (٦‬‬

‫َ ْ َٓ ٍ‬
‫اﺳﻤﺎء‬ ‫وﻏﻀﺐ َ ُ َ ِ ُ ْ‬
‫اﺗﺠﺎدﻟﻮﻧ َ ِ ْ‬ ‫ِﺟﺲ﴾ ﻋﺬاب ﴿ َ َ ٌ‬ ‫ﻣﻦ ُ ْ‬ ‫وﻗ َﻊ﴾ وﺟﺐ ﴿ َﻋﻠ ْ ُ ْ‬ ‫اﻟﺼﺪﻗ ِ ْ َ ﴿‪ ﴾﴾۷۰‬ﰲ ﻗﻮﻟﻚ‪َ َ ﴿ ،‬‬
‫رﺑﻜﻢ ر ْ ٌ‬ ‫َﻴﻜﻢ ْ‬ ‫ﻗﺪ َ َ‬
‫ﻗﺎل َ ْ‬ ‫ِ‬
‫)‪(٧‬‬

‫ﺩ‪‬ﻋ‪‬ﻮ‪‬ﺕ‪ ‬ﻗﹶﻮ‪‬ﻣِﻲ ﻟﹶﻴ‪‬ﻼﹰ ﻭ‪‬ﻧ‪‬ﻬ‪‬ﺎﺭ‪‬ﺍ﴾ ]ﻧﻮﺡ‪ [٥:‬ﻓﻨﺎﺳﺒ‪‬ﻪ ﺍﻟﺘﻌﻘﻴﺐ‪ ‬ﺑﺎﻟﻔﺎﺀ‪ ،‬ﻭﺃﻣﺎ ﻫﻮﺩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻠﻢ ﻳ‪‬ﻜﻦ ﻛﺬﻟﻚ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺣ‪‬ﺪ‪‬ﻭ‪‬ﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩ‪‬ﻓﻊٍ ﻟِﻤﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺍﳌﺨﺎﻃﹶﺒﲔ ﻟﹶﻤ‪‬ﺎ ﻛﺎﻧﻮﺍ ﻣﺸﺮﻛﲔ ﻓﻤﺎ ﻭﺟﻪ‪ ‬ﺻ ‪‬‬
‫ﺤﺔِ ﺃﻣﺮِﻫﻢ ﺑﺎﻟﻌﺒﺎﺩﺓِ ﻷﻥﹼ ﺍﻟﻜﻔﹼﺎﺭ ﻻ‬ ‫)‪(١‬‬
‫ﻳ‪‬ﺨﺎﻃﹶﺒ‪‬ﻮﻥ ﺑﻐﲑِ ﺍﻹﳝﺎﻥِ‪ ،‬ﻭﻭ‪‬ﺟﻪ‪ ‬ﺍﻟﺪﻓﻊِ ﻇﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻓﹶﻼﹶ ﺗ‪‬ﺘﻘﹸﻮ‪‬ﻥﹶ﴾[ ﺇﻧﻜﺎ ‪‬ﺭ ﻭ‪‬ﺍﺳﺘِﺒﻌﺎ ‪‬ﺩ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺍﺗ‪‬ﻘﺎﺋِﻬﻢ ﺍﻟﻌﺬﺍﺏ‪ ‬ﺑﻌﺪ‪ ‬ﻣﺎ ﻋ‪‬ﻠِﻤ‪‬ﻮﺍ ﻣ‪‬ﺎ ﺣ‪‬ﻞﱠ ﺑﻘﻮﻡِ ﻧﻮﺡٍ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﺍﻟﻔﺎﺀ‬ ‫)‪(٢‬‬
‫ﻟﻠﻌﻄﻒ ﻋﻠﻰ ﻣﻘﺪ‪‬ﺭ ﺃﻱ ½ﺃﹶﻻﹶ ﺗ‪‬ﺘﻔﻜﹼﺮﻭﻥ ﺃﻭ ﺃﹶﺗ‪‬ﻐﻔﹸﻠﹸﻮﻥ ﻓﻼ ﺗﺘ‪‬ﻘﹸﻮﻥ¼‪ ،‬ﻭﻗﺎﻝ ﻫﻨﺎ ﴿ﺃﹶﻓﹶﻼﹶ ﺗ‪‬ﺘ‪‬ﻘﹸﻮ‪‬ﻥﹶ﴾ ﻭﰲ "ﺳﻮﺭﺓ ﻫﻮﺩ"‪﴿ :‬ﺃﹶﻓﹶﻼﹶ ﺗ‪‬ﻌ‪‬ﻘِﻠﹸﻮ‪‬ﻥﹶ﴾‬
‫]ﻫﻮﺩ‪ [٥١:‬ﻭﻟﻌﻠﹼﻪ ﺧﺎﻃﹶﺒ‪‬ﻬﻢ ﺑﻜﻞﹼ ﻣﻨﻬﻤﺎ ﻭﻗﺪ ﺍﻛﺘ‪‬ﻔٰﻰ ﲝﻜﺎﻳﺔِ ﻛﻞﱟ ﻣﻨﻬﻤﺎ ﰲ ﻣ‪‬ﻮﻃِﻦٍ ﻋﻦ ﺣﻜﺎﻳﺘِﻪ ﰲ ﻣ‪‬ﻮﻃِﻦٍ ﺁﺧ‪‬ﺮ‪ ‬ﻛﻤﺎ ﻟﹶﻢ ﻳ‪‬ﺬﻛﹸﺮ ﻫﺎﻫﻨﺎ ﻣﺎ‬
‫ﺫﻛﺮ ﻫﻨﺎﻙ ﻣﻦ ﻗﻮﻟﻪ ﴿ﺇِﻥﹾ ﺃﹶﻧ‪‬ﺘ‪‬ﻢ‪ ‬ﺇِﻻﱠ ﻣ‪‬ﻔﹾﺘ‪‬ﺮ‪‬ﻭ‪‬ﻥﹶ﴾ ]ﻫﻮﺩ‪ [٥٠:‬ﻭﻗِﺲ ﻋﻠﻰ ﺫﻟﻚ ﺣﺎﻝﹶ ﺑﻘﻴ‪‬ﺔِ ﻣ‪‬ﺎ ﺫﹸﻛﺮ ﻭﻣﺎ ﱂ ﻳ‪‬ﺬﻛﹶﺮ ﻣِﻦ ﺍﻟﻘِﺼ‪‬ﺺ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﺃﹶﻧ‪‬ﺎ ﻟﹶﻜﹸﻢ‪ ‬ﻧ‪‬ﺎﺻِﺢ‪ [﴾‬ﻓﺎﺋﺪﺓ‪ :‬ﰲ ﺇﺟﺎﺑﺔ ﺍﻷﻧﺒﻴﺎﺀِ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣ‪‬ﻦ ﻳ‪‬ﻨﺴ‪‬ﺒ‪‬ﻬﻢ ﺇﱃ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺴﻔﺎﻫﺔِ ﲟﺎ ﺃﺟﺎﺑﻮﺍ ﻫﻢ ﺑﻪ ﻣﻦ ﺍﻟﻜﻼﻡ‬ ‫)‪(٣‬‬
‫ﺍﻟﺼﺎﺩﺭ ﻋﻦ ﺍﳊﻠﻢ ﻭﺍﻹﻏﻀﺎﺀ ﻭﺗﺮﻙ ﺍﳌﻘﺎﺑﻠﺔ ﲟﺎ ﻗﺎﻟﻮﺍ ﳍﻢ ﻣ‪‬ﻊ‪ ‬ﻋﻠﻤﻬﻢ ﺑﺄﻥﹼ ﺧﺼﻮﻣ‪‬ﻬﻢ ﺃﺿﻞﱡ ﺍﻟﻨﺎﺱِ ﻭﺃﹶﺳﻔﻬ‪‬ﻬﻢ ﺃﺩﺏ‪ ‬ﺣ‪‬ﺴ‪ ‬ﻦ ﻭﺧ‪‬ﻠﹸﻖ‪ ‬ﻋﻈﻴ ‪‬ﻢ‬
‫ﻭﺇﺧﺒﺎﺭ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ﺫﻟﻚ ﺗﻌﻠﻴ ‪‬ﻢ ﻟِﻌﺒﺎﺩﻩ ﻛﻴﻒ ﻳ‪‬ﺨﺎﻃِﺒﻮﻥ ﺍﻟﺴﻔﻬﺎﺀَ ﻭﻛﻴﻒ ﻳ‪‬ﻐ‪‬ﻀ‪‬ﻮﻥ ﻋﻨﻬﻢ ﻭﻳ‪‬ﺴﻠﹸﺒﻮﻥ ﺃﺫﻳﺎﻟﹶﻬﻢ ﻋﻠﻰ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻬﻢ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﺎﺋﹶﺔﹶ ﺫِﺭﺍﻉٍ ‪...‬ﺇﱁ[ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﺍﶈﻠﹼﻲ ﰲ "ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ"‪ :‬ﺇﻥﹼ ﻃﻮﻳﻠﻬﻢ ﻛﺎﻥ ﺃﺭﺑﻊ‪ ‬ﻣﺎﺋﺔِ ﺫﺭﺍﻉٍ ﺑﺬﺭﺍﻉِ ﻧﻔﺴِﻪ‪) ،‬ﻭﻟﻔﻈﻪ‪:‬ﻛﺎﻥ‬ ‫)‪(٤‬‬
‫ﻃﻮﻝﹸ ﺍﻟﻄﻮﻳﻞِ ﻣﻨﻬﻢ ﺃﺭﺑﻊ‪ ‬ﻣِﺎﺋﹶﺔِ ﺫِﺭﺍﻉٍ(‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔٍ ﲬﺴ‪‬ﻤﺎﺋﺔِ ﺫﺭﺍﻉٍ ﻭﻗﹶﺼﲑ‪‬ﻫﻢ ﺛﻼﺛﹶﻤﺎﺋﺔِ ﺫﺭﺍﻉٍ ﻭﻛﺎﻥ ﺭﺃﺱ‪ ‬ﺍﻟﻮﺍﺣﺪِ ﻣﻨﻬﻢ ﻗﺪﺭ‪ ‬ﺍﻟﻘﺒ‪‬ﺔ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ﻭﻛﺎﻧﺖ ﻋﻴﻨﻪ ﺑﻌﺪ ﻣﻮﺗِﻪ ﺗ‪‬ﻔﺮِﺥ‪ ‬ﻓﻴﻬﺎ ﺍﻟﻀ‪‬ﺒﺎﻉ‪) ‬ﺃﻱ ½ِﺑﺠ‪‬ﻮ¼ ﰲ ﺍﻷﺭﺩﻳ‪‬ﺔ(‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻔﹸﻮﺯ‪‬ﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺍﳌﻌﲎ ﺍﻟﻌﺮﰲﹼ ﻷﻥﹼ ﺍﻟﻔﻼﺡ ﰲ ﺍﻷﺻﻞ ﺍﻟﺸ‪‬ﻖ‪ ‬ﻭﺍﻟﻔﺘﺢ‪ ،‬ﻛﺄﻥﹼ ﺍﻟﻔﺎﺋِﺰ‪ ‬ﺍﻧﻔﹶﺘﺤﺖ‪ ‬ﻟﻪ ﹸﻃﺮ‪‬ﻕ‪ ‬ﺍﻟﻈﱠﻔﺮِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥٍ ﻟِﻌﺎﺋﺪِ ﺍﳌﻮﺻﻮﻝِ ﺍﶈﺬﻭﻑِ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﻟﻌﺎﺋﺪِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺟ‪‬ﺐ‪ [‬ﺃﻱ ﺣ‪‬ﻖ‪ ‬ﻭﺛﹶﺒﺖ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻣِﻦ‪ ‬ﺭ‪‬ﺑ‪ ‬ﹸﻜﻢ‪ ﴾‬ﺃﻱ ﻣِﻦ ﺟِ ‪‬ﻬﺘِﻪ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﺭِﺟ‪‬ﺲ‪ ﴾‬ﺍﻟﺮﺟﺲ‪ ‬ﺍﻟﻌﺬﺍﺏ‪ ‬ﻣِﻦ ﺍﻹِﺭﺟﺎﺱِ ﺍﻟﺬﻱ ﻫﻮ‬ ‫)‪(٧‬‬
‫ﻀﺐ‪ ‬ﺇﺭﺍﺩﺓﹸ ﺍﻻﻧﺘﻘﺎﻡِ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫ﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻭﺍﻟﻐ‪ ‬‬

‫‪213‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ﺘﻤﻮ َ ۤﺎ﴾ أي ﲰﻴﺘﻢ ﺑﻬﺎ ﴿اَ َو َ ٓ ُ ُ ْ‬
‫?‬
‫ﺳﻠﻄﻦ﴾ ﺣﺠﺔ‬ ‫ﻧﺰل اﷲُ ﺑ ِ َﺎ﴾ أي ﺑﻌﺒﺎد‪‬ﺎ ﴿ ِ ْ‬
‫ﻣﻦ ُ ْ ٰ ٍ‬ ‫ﺑﺎؤﻛﻢ ﴾أﺻﻨﺎﻣﺎ ﺗﻌﺒﺪو‪‬ﺎ ﴿ﻣﺎ َ َ‬ ‫َﺳﻤ ْ ُ ُ ْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻳﻦ ﴿‪ ﴾﴾۷۱‬ذﻟﻜﻢ ﺑﺘﻜﺬﻳﺒﻜﻢ ﱄ‪ ،‬ﻓﺄرﺳﻠﺖ ﻋﻠﻴﻬﻢ اﻟﺮﻳﺢ اﻟﻌﻘﻴﻢ‬ ‫ﻣﻦ ْ ُ ْ َ ِ‬

‫ﻳﻦ َ ُ ْ‬
‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ﴾ أي‬
‫اﻟﺬ ْ َ‬
‫اﻟﻤﻨﺘﻈﺮ ِ ْ َ‬ ‫ﻓﺎﻧﺘﻈﺮوا﴾ اﻟﻌﺬاب ﴿ا ِ ْ َ َ ُ ْ‬
‫ﻣﻌﻜﻢ َ‬ ‫وﺑﺮﻫﺎن ﴿ َ ْ َ ِ ُ‬
‫داﺑﺮَ ﴾ اﻟﻘﻮم ﴿ ِ‬
‫ﺑﺮﺣﻤﺔٍ ﻣﻨﺎ َ َ َ ْ َ‬
‫وﻗﻄﻌﻨﺎ َ ِ‬ ‫ﻳﻦ َ َ‬
‫ﻣﻌ ٗ ﴾ ﻣﻦ اﳌﺆﻣﻨﲔ ﴿ ِ َ ْ َ‬ ‫﴿َََْ‬
‫ﻓﺎﻧﺠ ْﻨٰ ُ﴾ أي ﻫﻮدا ﴿ َ ِ‬
‫واﻟﺬ ْ َ‬
‫)‪(٤‬‬

‫ﻣﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۷۲‬ﻋﻄﻒ ﻋ ½ﻛﺬﺑﻮا¼ ﴿َو﴾ أرﺳﻠﻨﺎ ﴿ا ِ ٰ َ ُ ْ َ‬

‫ﺛﻤﻮد﴾ ﺑﱰك اﻟﺼﺮف ﻣﺮادا ﺑﻪ اﻟﻘﺒﻴﻠﺔ‬ ‫ﺎﻧﻮا ُ ْ ِ‬ ‫ﻉ‬
‫وﻣﺎ َ ُ ْ‬
‫اﺳﺘﺄﺻﻠﻨﺎﻫﻢ ﴿ َ َ‬
‫ﻉ‬
‫?‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫رﺑﻜﻢ﴾ ﻋ ﺻﺪ ﴿ ٰ ِﺬہٖ َ َ‬ ‫ﻣﻦ ُ ْ‬ ‫ﻗﺪ َ ٓ َ ْ ُ ْ‬ ‫ۘ َ‬

‫ﻗﺎل ٰ َ ْﻘﻮم ِ ْاﻋﺒ ُ ُﺪوا اﷲَ َﻣﺎ ُ ْ‬

‫ﻭﻗﻒ ﻻﺯﻡ‬
‫ﻧﺎﻗﺔُ‬ ‫ﺟﺎءﺗﻜﻢ ﺑَ ﻨَ ٌﺔ﴾ ﻣﻌﺠﺰة ﴿ ْ‬ ‫ﻣﻦ ِاﻟ ٰ ٍ ﻏَ ْ ُہٗ َ ْ‬
‫َﻜﻢ ْ‬ ‫اﺧﺎ ُ ْﻢ ٰ ِ ً‬
‫ﺻﻠﺤﺎ َ‬ ‫﴿َ َ‬
‫)‪(٧‬‬
‫‪٢‬‬
‫رض‬
‫ﻞ اَ ْ ِ‬ ‫ﻓﺬرو َﺎ َﺗﺎ ْ ُ ْ‬
‫َﻜﻢ َ ًﻳﺔ﴾ ﺣﺎل‪ ،‬ﻋﺎﻣﻠﻬﺎ ﻣﻌﲎ اﻹﺷﺎرة ‪ ،‬وﻛﺎﻧﻮا ﺳﺄﻟﻮه أن ﳜﺮﺟﻬﺎ ﳍﻢ ﻣﻦ ﺻﺨﺮة ﻋﻴّﻨﻮﻫﺎ ﴿ َ َ ُ ْ‬ ‫اﷲِ ُ ْ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬
‫‪٢‬‬

‫ﺟﻌﻠ ُ ْ‬
‫َﻜﻢ ُﺧﻠ َ ٓ َ‬
‫َﻔﺎء﴾ ﰲ اﻷرض ﴿ ِﻣﻦ‬ ‫اﻟﻴﻢ ﴿‪َ ﴿ ﴾﴾۷۳‬واذْ ُ ُ وا ا ِذْ َ َ‬
‫ﻋﺬاب َ ِ ْ ٌ‬ ‫ﺗﻤﺴﻮ َﺎ ِ ُﺴ ٓ ْوءٍ﴾ﺑﻌﻘﺮ أو ﺿﺮب ﴿ َ َ ْ ُ َ ُ ْ‬
‫ﻓﻴﺎﺧﺬﻛﻢ َ َ ٌ‬ ‫اﷲِ)‪َ َ (١٠‬‬
‫وﻻ َ َ ْ‬
‫)‪(١١‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺳ‪‬ﻤ‪‬ﻴﺘ‪‬ﻢ ﺑِﻬﺎ[ ﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ‪ ‬ﺍﻟﺒﺎﺀَ ﻟﺌﻼﹼ ﻳ‪‬ﻠﺰ‪‬ﻡ‪ ‬ﺃﻥﹼ ﻟﻸﲰﺎﺀ ﺃﲰﺎﺀً‪ ،‬ﻭﺇﳕﺎ ﻟﹶﻢ ﻳ‪‬ﺮِﺩ‪ ‬ﻋﻨﺪ ﺗﻘﺪﻳﺮ ﺍﻟﺒﺎﺀ ﻷﻥﹼ ﺿﻤﲑ‪﴿ ‬ﺳ‪‬ﻤ‪‬ﻴ‪‬ﺘ‪‬ﻤ‪‬ﻮ‪‬ﻫ‪‬ﺂ﴾‬ ‫)‪(١‬‬
‫ﺭﺍﺟﻊ ﺇﱃ ﺍﻷﲰﺎﺀ ﻭﻣﻔﻌﻮﻝﹸ ½ﺳ‪‬ﻤ‪‬ﻴﺘﻢ¼ ﻣﻘﺪ‪‬ﺭ ﺃﻱ ﺳ‪‬ﻤ‪‬ﻴﺘﻢ ﻣ‪‬ﺴﻤ‪‬ﻴﺎﺕِ ﺗﻠﻚ‪ ‬ﺍﻷﲰﺎﺀِ ‪‬ﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﺻﻨﺎﻣﺎﹰ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﻔﻌﻮﻝ ﴿ﺳ‪‬ﻤ‪‬ﻴ‪‬ﺘ‪‬ﻤ‪‬ﻮ‪‬ﻫ‪‬ﺎ﴾ ﺍﻟﺜﺎﱐ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑِﻌﺒﺎﺩﺗِﻬﺎ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ‪ ‬ﻷﻥﹼ ﺍﳊ ‪‬‬
‫ﺠﺔﹶ ﺇﳕﺎ ﺗ‪‬ﱰِﻝﹸ ﻟﻸﺣﻜﺎﻡ ﺩﻭﻥﹶ ﺍﻷﻋﻴﺎﻥِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﳌﺆﻣﻨﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺍﳌﹶﻌﻴ‪‬ﺔ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﻟﻜﻔﹼﺎﺭ ﺃﻳﻀﺎ ﻛﺎﻧﻮﺍ ﻣﻌﻪ ﰲ ﺍﻟﺒﻠﺪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﺳﺘ‪‬ﺄﹾﺻ‪‬ﻠﹾﻨ‪‬ﺎﻫﻢ[ ﺗﻔﺴﲑ‪ ‬ﻟِﻘﻄﻊِ ﺍﻟﺪﺍﺑﺮِ ﻷﻥﹼ ﺍﻟﺪﺍﺑﺮ ﻫﻮ ﺍﻵﺧِﺮ ﻭﺇﺫﺍ ﻗﹸﻄﻊ ﺍﻵﺧِﺮ‪ ‬ﻓﻘﺪ ﻗﹸﻄﻊ )ﻭ‪‬ﺍﻧ‪‬ﻔﹶﺼ‪‬ﻞﹶ( ﻣﺎ ﻗﺒﻠﹶﻪ‪ ،‬ﻓﺤ‪‬ﺼﻞﹶ‬ ‫)‪(٥‬‬
‫ﺍﻻﺳﺘِﺌﺼﺎﻝﹸ ﺃﻱ ﺍﻻﺳﺘﻴﻌﺎﺏ‪ ‬ﺑﺎﻟﻘﻄﻊِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻄﻒ ﻋﻠﻰ ﴿ﻛﹶ ﱠﺬﺑ‪‬ﻮ‪‬ﺍ﴾[ ﺃﻱ ﻓﻬﻮ ﻣﻦ ﲨﻠﺔِ ﺍﻟﺼﻠﺔِ ﻭﻫﻮ ﻋﻄﻒ‪ ‬ﻋﻠﹼﺔٍ ﻋﻠﻰ ﻣﻌﻠﻮﻝٍ ﺃﻭ ﻋﻄﻒ‪ ‬ﺗﻮﻛﻴﺪٍ‪ .‬ﻓﺈﻥ ﻗﻴﻞ ﳌﹼﺎ ﺃﺧﱪ ﻋﻨﻬﻢ‬ ‫)‪(٦‬‬
‫ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻜﺬﹼﺑﲔ ﻟﺰﻡ ﺍﻟﻘﻄﻊ‪ ‬ﺑﺄ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻏﲑ‪ ‬ﻣﺆﻣﻨﲔ‪ ،‬ﻓﻤﺎ ﻓﺎﺋﺪﺓﹸ ﻗﻮﻟِﻪ ﺑﻌﺪ‪ ‬ﺫﻟﻚ‪﴿ :‬ﻭ‪‬ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮ‪‬ﺍ ﻣ‪‬ﺆ‪‬ﻣِﻨِﻴ‪‬ﻦ‪﴾‬؟ ﻓﺎﳉﻮﺍﺏ ﺃﻥﹼ ﻣﻌﻨﺎﻩ‬
‫ﺃ‪‬ﻢ ﻣﻜﺬﱢﺑﻮﻥ ﻭﻋ‪‬ﻠِﻢ‪ ‬ﺍﷲُ ﻣﻨﻬﻢ ﺃ‪‬ﻢ ﻟﻮ ﺑ‪‬ﻘﹸﻮﺍ ﻟﹶﻢ ﻳﺆﻣِﻨﻮﺍ ﺃﻳﻀﺎ‪ ،‬ﻓﻠﻮ ﻋ‪‬ﻠِﻢ‪ ‬ﺃ‪‬ﻢ ﺳﻴ‪‬ﺆﻣِﻨﻮﻥ ﻷَﺑ‪‬ﻘﹶﺎﻫﻢ‪) .‬ﺟ‪‬ﻤﻞ‪،‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻌﺠِﺰﺓٌ[ ﻓﺴ‪‬ﺮ ‪‬ﺎ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺍﻟﻜﺘﺎﺏ ﺍﳌﹸﺘﺠ‪‬ﺪ‪‬ﺩ ﻟﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻫٰﺬِﻩِ ﻧ‪‬ﺎﻗﹶﺔﹸ ﺍﷲِ﴾[ ﺍﺳﺘﺌﻨﺎ ‪‬‬
‫ﻑ ﻣ‪‬ﺴ‪‬ﻮﻕ‪ ‬ﻟﺒﻴﺎﻥِ ﺍﻟﺒﻴ‪‬ﻨﺔِ‪ ،‬ﻭﺇﺿﺎﻓﺘ‪‬ﻬﺎ ﺇﱃ ﺍﷲ ﻟﻠﺘﻌﻈﻴﻢ ﻭﻟِﻤ‪‬ﺠِﻴﺌِﻬﺎ ﻣِﻦ ﺟِ ‪‬ﻬﺘِﻪ ﻣِﻦ ﻏﲑِ ﻭﺍﺳﻄﺔٍ ﻣﻌﺘﺎﺩﺓٍ‪،‬‬ ‫)‪(٨‬‬
‫ﻭﻟﺬﻟﻚ ﻛﺎﻧﺖ ﺁﻳﺔﹲ ﻋﻈﻴﻤﺔﹲ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (٩‬ﻗﻮﻟﻪ‪] :‬ﻋﺎﻣِﻠﹸﻬﺎ ﻣﻌﲎ ﺍﻹﺷﺎﺭﺓِ[ ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﺇﻣ‪‬ﺎ ﻣﻌﲎ ﺍﻟﺘﻨﺒﻴﻪِ ﻭﺇﻣ‪‬ﺎ ﻣﻌﲎ ﺍﺳﻢِ ﺍﻹﺷﺎﺭﺓِ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺃﹸﻧ‪‬ﺒ‪‬ﻬ‪‬ﻜﻢ ﻋﻠﻴﻬﺎ ﺃﻭ ﺃﹸﺷِﲑ ﺇﻟﻴﻬﺎ ﰲ‬
‫ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞﹸ ﻣﻀﻤﺮﺍ ﺗﻘﺪﻳﺮﻩ ﺍﻧﻈﹸﺮﻭﺍ ﺇﻟﻴﻬﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ‪ ،‬ﻭﺍﳉﻤﻠﺔﹸ ﻻ ﻣ‪‬ﺤﻞﱠ ﳍﺎ ﻷ‪‬ﺎ ﻛﺎﳉﻮﺍﺏ ﻟِﺴﺆﺍﻝٍ‬
‫ﻣﻘﺪ‪‬ﺭٍ ﻛﺄ‪‬ﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺃﻳﻦ ﺁﻳﺘ‪‬ﻚ؟ ﻓﻘﺎﻝ‪ :‬ﻫﺬﻩ ﻧﺎﻗﺔﹸ ﺍﷲِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻓِﻲ‪ ‬ﺃﹶﺭ‪‬ﺽِ ﺍﷲِ﴾[ ﺍﻟﻈﺎﻫﺮ ﺗﻌﻠﹼﻘﻪ ﺑـ﴿‪‬ﺗﺄﹾﻛﹸﻞﹾ﴾ ﻭﻗﻴﻞ ﳚﻮﺯ ﺗﻌﻠﱡﻘﻪ ﺑﻘﻮﻟﻪ ﴿ﻓﹶﺬﹶﺭ‪‬ﻭ‪‬ﻫ‪‬ﺎ﴾‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺘﻜﻮﻥ ﺍﳌﺴﺌﻠﺔﹸ ﻣِﻦ‬
‫ﺗﻨﺎﺯ‪‬ﻉِ ﺍﻟﻔِﻌﻠﹶﲔ‪) .‬ﲰﲔ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻷﺭﺽ[ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻵﻳﺔِ ﺍﳊﺬﻑ‪ ‬ﻣِﻦ ﺍﻷﻭ‪‬ﻝِ ﻟِﺪﻻﻟﺔِ ﺍﻟﺜﺎﱐ ﻋﻠﻴﻪ‪) .‬ﺻﺎﻭﻱ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫اﻟﺠﺒﺎل ُ ُ ْ ً‬ ‫ﻗﺼﻮرا﴾ ﺗﺴﻜﻨﻮ‪‬ﺎ ﰲ اﻟﺼﻴﻒ ﴿و َ ْ ِ ُ ْ َ‬ ‫ﺗﺘﺨﺬون ِ ْ‬
‫اﻻرض َ ِ ُ ْ َ‬ ‫وﺑﻮ َ ُ ْ‬
‫َ ْﻌﺪِ َﻋﺎد ٍ َ‬
‫?‬
‫ﺑﻴﻮﺗﺎ﴾‬ ‫ﺗﻨﺤﺘﻮن ْ ِ َ َ‬ ‫ﻣﻦ ُﺳ ُ ْﻮﻟ ِ َﺎ ُ ُ ْ ً‬ ‫ﻛﻢ﴾ أﺳﻜﻨﻜﻢ ﴿ ِ ْ َ ْ ِ‬
‫)‪(١‬‬

‫ﻳﻦ‬ ‫ﻳﻦ ﴿‪َ َ ﴿ ﴾﴾۷۴‬‬

‫ﻗﺎل ْ َ َ‬
‫اﻟﻤﻼ ُ اﻟﺬِ ْ َ‬ ‫اﻻرض ُﻣﻔ ِْﺴﺪِ ْ َ‬ ‫وﻻ َ ْ َ ْ‬
‫ﻌﺜﻮا ِ ْ َ ْ ِ‬ ‫ﺗﺴﻜﻨﻮ‪‬ﺎ ﰲ اﻟﺸﺘﺎء‪،‬وﻧﺼﺒﻪ ﻋ اﳊﺎل اﳌﻘﺪرة ﴿ َﻓﺎذْ ُ ُ وا َ ۤ َ‬
‫ﻻء اﷲ ِ َ َ‬ ‫)‪(٢‬‬

‫ﻣﻦ ِﻣﻨْ ُ ْﻢ﴾ أي ﻣﻦ ﻗﻮﻣﻪ ﺑﺪل ﳑﺎ ﻗﺒﻠﻪ ﺑﺈﻋﺎدة‬ ‫ﻳﻦ ْ ُ ْ‬

‫اﺳﺘﻀﻌ ُ ِْﻔﻮا ِ َ ْ‬
‫ﻟﻤﻦ َ َ‬ ‫ﻣﻦ َ ْﻗﻮﻣِ ٖ ﴾ ﺗﻜﱪوا)‪ (٣‬ﻋﻦ اﻹﳝﺎن ﺑﻪ)‪ِ ِ ﴿ (٤‬‬
‫ﻟﻠﺬ ْ َ‬ ‫اﺳﺘﻜْ َ ُ ْوا ِ ْ‬
‫َْ‬
‫ﻣﻘﻮﻝ‬
‫ﻳﻦ ْ َ‬
‫اﺳﺘﻜ ْ َ ُوا‬ ‫ُرﺳﻞ ﺑ ِ ٖ ُ ْ ِ ُ ْ َ‬ ‫ﻗﺎﻟﻮا﴾ ﻧﻌﻢ)‪ِ ﴿ (٥‬اﻧﺎ ِ َ ۤ‬ ‫ﻣﻦ رﺑ ٖ ﴾ إﻟﻴﻜﻢ ﴿ َ ُ‬ ‫اﳉﺎر ﴿اَ َ ْﻌﻠ ُ ْ َ‬
‫َﻤﻮن َان ٰ ِ ً‬
‫?‬
‫اﻟﺬ ْ َ‬ ‫ﻣﺆﻣﻨﻮن ﴿‪َ َ ﴿ ﴾﴾۷۵‬‬
‫ﻗﺎل ِ‬ ‫ﺑﻤﺎ ا ْ ِ َ‬ ‫ﻣﺮﺳﻞ ْ‬
‫ﺻﻠﺤﺎ ْ َ ٌ‬
‫اﻟﻨﺎﻗﺔ﴾ ﻋﻘﺮﻫﺎ‬ ‫ون ﴿‪ ﴾ ﴾۷۶‬وﻛﺎﻧﺖ اﻟﻨﺎﻗﺔ ﳍﺎ ﻳﻮم ﰲ اﳌﺎء وﳍﻢ ﻳﻮم ﻓﻤﻠ ُّﻮا ذﻟﻚ ﴿ َ َ‬
‫ﻓﻌ َ ُ وا َ َ‬ ‫)‪(٦‬‬
‫ﻣﻨﺘﻢ ﺑ ِ ٖ ﻛ ٰ ِ ُ ْ َ‬ ‫ِاﻧﺎ ِ ِ‬
‫ﺑﺎﻟﺬي َ ْ ُ ْ‬
‫ﺼﻠﺢ ا‪َِ ْ Ò‬ﻨﺎ ِ َﺑﻤﺎ َ ﻌ ُِﺪﻧ َۤﺎ﴾ ﺑﻪ)‪ (٩‬ﻣﻦ اﻟﻌﺬاب ﻋ ﻗﺘﻠﻬﺎ‬
‫وﻗﺎﻟﻮا ٰ ٰ ِ ُ‬
‫اﻣﺮ ِ َرﺑ ِ ْﻢ َ َ ُ ْ‬ ‫ُﻗﺪار ﺑﺄﻣﺮﻫﻢ ﺑﺄن ﻗﺘﻠﻬﺎ ﺑﺎﻟﺴﻴﻒ ﴿ َ َ َ ْ‬
‫? )‪(٧‬‬
‫?‬
‫ﻋﻦ َ ْ‬
‫وﻋﺘﻮا َ ْ‬
‫)‪(١٠‬‬ ‫)‪(٨‬‬

‫ﺟﻔﺔ﴾ اﻟﺰﻟﺰﻟﺔ اﻟﺸﺪﻳﺪة ﻣﻦ اﻷرض واﻟﺼﻴﺤﺔ ﻣﻦ اﻟﺴﻤﺎء ﴿ َ َ ْ َ ُ ْ‬

‫ﻓﺎﺻﺒﺤﻮا ِ ْ‬ ‫اﻟﻤﺮﺳﻠ ِ ْ َ ﴿‪َ َ َ َ ﴿ ﴾﴾۷۷‬‬
‫ﻓﺎﺧﺬﺗْ ُ ُﻢ اﻟﺮ ْ َ ُ‬ ‫ﻣﻦ ْ ُ ْ َ‬ ‫ان ُ ْ َ‬
‫ﻛﻨﺖ ِ َ‬ ‫﴿ِْ‬
‫)‪(١١‬‬

‫ﻗﻮﻟﻪ‪﴿] :‬ﻣِﻦ‪ ‬ﺳ‪‬ﻬ‪‬ﻮ‪‬ﻟِﻬ‪‬ﺎ﴾[ ﺍﻟﺴﻬﻞﹸ ﻣﻨﻬﺎ ﺍﻟﻠﻴ‪‬ﻦ ﻭﻫﻮ ﻏﲑ‪ ‬ﺍﳉﹶﺒ‪‬ﻞِ‪ ،‬ﻭﻗﻮﻟﹸﻪ ﴿ﻗﹸﺼ‪ ‬ﻮﺭ‪‬ﺍ﴾ ﺇﳕﺎ ﺳ‪‬ﻤ‪‬ﻴﺖ ﺑﺬﻟﻚ ﻟﻘﺼﻮﺭِ ﺍﻟﻔﻘﺮﺍﺀ ﻋﻦ ﲢﺼﻴﻠﻬﺎ‬ ‫)‪(١‬‬
‫ﻭﺣﺒﺴِﻬﻢ ﻋﻦ ﻧ‪‬ﻴﻠﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳊﺎﻝِ ﺍﳌﹸﻘﺪ‪‬ﺭﺓِ[ ﺃﻱ ﻷﻥﹼ ﺍﳉﺒﺎﻝ ﻻ ﺗ‪‬ﺼﲑ‪ ‬ﺑﻴﻮﺗﺎﹰ ﺇﻻﹼ ﺑﻌﺪ ﻧ‪‬ﺤﺘِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻜﹶ‪‬ﺒﺮ‪‬ﻭﺍ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴﲔ ﺯﺍﺋﺪﺓﹲ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘِﻜﺒﺎﺭ ﻟﻴﺲ ﻋﻠﻰ ﺭﺟﺎﻝِ ﺯﻣﺎﻧِﻬﻢ ﺑﻞ ﻋﻦ ﺍﻹﳝﺎﻥِ ﺑﺎﻟﻨﱯ‪ ‬ﺃﻱ ﺑﺼﺎﱀٍ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻼ‬ ‫)‪(٤‬‬
‫ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﻣﻄﻠﻖ‪ ‬ﺍﻻﺳﺘِﻜﺒﺎﺭِ ﻻ ﻳ‪‬ﺨﺮِﺝ‪ ‬ﺍﳌﹸﺴﺘ‪‬ﻜِﱪ‪ ‬ﻋﻦ ﺍﻹﳝﺎﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﻌﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺣﻖ‪ ‬ﺍﳉﻮﺍﺏِ ﺃﻥ ﻳﻘﻮﻟﻮﺍ ½ﻧﻌﻢ¼ ﺃﻭ ½ﻧ‪‬ﻌﻠﻢ‪ ‬ﺃﻧ‪‬ﻪ ﻣ‪‬ﺮﺳ‪‬ﻞ ﻣِﻦ ﺭﺑ‪‬ﻪ¼ ﻟﻜﻦ ﻋﺪﻟﻮﺍ ﻋﻨﻪ ﻣ‪‬ﺴﺎﺭ‪‬ﻋﺔﹰ ﺇﱃ ﲢﻘﻴﻖ ﺍﳊﻖ‪‬‬ ‫)‪(٥‬‬
‫ﻭﺇﻇﻬﺎﺭِ ﺇﳝﺎﻧِﻬﻢ ﻭﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻥﹼ ﺃﻣﺮ‪ ‬ﺇﺭﺳﺎﻟِﻪ ﻇﺎﻫﺮ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳ‪‬ﺴﺌﻞﹶ ﻋﻨﻪ ﻭﺇﳕﺎ ﻳ‪‬ﺴﺌﻞ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﻪ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﳍﺎ ﻳﻮﻡ‪ ‬ﰲ ﺍﳌﺎﺀ[ ﻓﺈِﺫﹶﺍ ﻛﺎﻥ ﻳﻮﻣ‪‬ﻬﺎ ﻭ‪‬ﺿﻌ‪‬ﺖ‪ ‬ﺭﺃﺳ‪‬ﻬﺎ ﰲ ﺍﻟﺒﺌﺮ ﻓﻤﺎ ﺗ‪‬ﺮﻓﹶﻌ‪‬ﻪ ﺣﱴ ﺗ‪‬ﺸﺮ‪‬ﺏ‪ ‬ﻛﻞﱠ ﻣﺎ ﻓﻴﻬﺎ ﹸﺛﻢ‪ ‬ﺗ‪‬ﺘ‪‬ﻔﹶﺤ‪ ‬‬
‫ﺞ )ﺃﻱ ‪‬ﺗﺘﺒﺎﻋ‪‬ﺪ‪‬‬ ‫)‪(٦‬‬
‫ﻋ‪‬ﻘِﺒ‪‬ﺎﻫﺎ ﻭﺗ‪‬ﺘﻔﺤ‪‬ﺞ ﺳﺎﻗﺎﻫﺎ( ﻓﻴﺤﻠﺒﻮﻥ ﻣﺎ ﺷﺎﺅ‪‬ﻭﺍ ﺣﱴ ﻳ‪‬ﻤ‪‬ﻠﹶﺆ‪‬ﻭ‪‬ﺍ ﺃﹶﻭﺍﻧِﻴ‪‬ﻬﻢ ﻓﻴ‪‬ﺸﺮ‪‬ﺑﻮﻥ ﻭﻳ‪‬ﺪ‪‬ﺧِﺮ‪‬ﻭﻥ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻘﹶﺮ‪‬ﻫ‪‬ﺎ ﻗﹸﺪﺍﺭ‪... ‬ﺇﱁ[ ﺃﹸﺳﻨﺪ ﺇﱃ ﲨﻴﻌﻬﻢ ﻓِﻌﻞﹸ ﺑﻌﻀِﻬﻢ ﻟﻠﻤﻼﺑ‪‬ﺴﺔ ﺃﻭ ﻷﻧﻪ ﻛﺎﻥ ﺑِﺮِﺿﺎﻫﻢ ﺃﻭ ﺑﺄﻣﺮِﻫﻢ‪).‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺄﹶﻥﹾ ﻗﹶﺘ‪‬ﻠﹶﻬﺎ ﺑﺎﻟﺴﻴﻒ[ ﺃﻱ ﻓﺎﳌﺮﺍﺩ ﻣِﻦ ﻗﻮﻟﻪ ﴿ﻓﹶﻌ‪‬ﻘﹶﺮ‪‬ﻭﺍ﴾ ﻓﻨ‪‬ﺤ‪‬ﺮ‪‬ﻭﺍ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻥ ﺍﻟﻌﻘﺮ‪ ‬ﺳﺒﺒﺎ ﻟﻠﻨﺤﺮ ﺃﹸﻃﻠﻖ ﺍﻟﻌﻘﺮ‪ ‬ﻋﻠﻰ ﺍﻟﻨﺤﺮ ﺇﻃﻼﻗﺎﹰ‬ ‫)‪(٨‬‬
‫ﻻﺳﻢِ ﺍﻟﺴﺒﺐ ﻋﻠﻰ ﺍﳌﺴﺒ‪‬ﺐ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻪ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻑ‪ ،‬ﻭﻛﺎﻥ ﺍﻷَﻭﱃ ﺃﻥ ﻳﻘﺪ‪‬ﺭ ﺿﻤﲑ ﻧﺼﺐٍ ﺑﺄﻥ ﻳﻘﻮﻝ ½ﺗ‪‬ﻌِﺪ‪‬ﻧ‪‬ﺎﻩ¼ ﻟﺌﻼﹼ ﻳ‪‬ﻠﺰ‪‬ﻡ‪ ‬ﺣﺬﻑ‪ ‬ﺍﻟﻌﺎﺋﺪِ‬ ‫)‪(٩‬‬
‫ﺍ‪‬ﺮﻭﺭِ ﺑﺎﳊﺮﻑ ﻣﻦ ﻏﲑ ﺍﺗ‪‬ﺤﺎﺩِ ﻣﺘﻌﻠﱠﻘﻬﻤﺎ ﻷﻥﹼ ﴿ﲟﺎ﴾ ﻣﺘﻌﻠﱢﻖ ﺑـ½ﺍﻹﺗﻴﺎﻥ¼ ﻭ½ﺑﻪ¼ ﻣﺘﻌﻠﱢﻖ ﺑـ½ﺍﻟﻮﻋﺪ¼‪) .‬ﺻﺎﻭﻱ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﻗﺘﻠِﻬﺎ[ ﺃﻱ ﺑﺴﺒﺐِ ﻗﺘﻠِﻬﺎ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ﺇِﻥﹾ ﻛﹸ‪‬ﻨﺖ‪ ‬ﻣِﻦ‪ ‬ﺍﳌﹸﺮ‪‬ﺳ‪‬ﻠِﻴ‪‬ﻦ‪ ﴾‬ﺃﻱ ﻓﺈﻥﹼ ﻛﻮﻧ‪‬ﻚ ﻣﻨﻬﻢ ﻳ‪‬ﺴﺘ‪‬ﺪ‪‬ﻋِﻲ ﺻِﺪﻗﹶﻚ ﻓﻴﻤﺎ ﺗﻘﻮﻝﹸ ﻣِﻦ‬
‫ﺍﻟﻮﻋﺪِ ﻭﺍﻟﻮﻋﻴﺪِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺼﻴ‪‬ﺤ‪‬ﺔﹸ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻵﻳﺔ ﺍﻛﺘﻔﺎﺀً ﺃﻱ ﺃﹶﺧ‪‬ﺬﺗ‪‬ﻬﻢ ﺍﻟﺮﺟﻔﺔﹸ ﻭﺍﻟﺼ‪‬ﻴ‪‬ﺤ‪‬ﺔﹸ‪ ،‬ﻭﻗﺪ ﻭ‪‬ﻗﻊ ﺍﻟﺘﺼﺮﻳﺢ‪ ‬ﺎ ﰲ ﺁﻳﺔٍ ﺃﹸﺧﺮٰﻯ ﻭﻫﻲ ﴿ﻓﹶﺄﹶﺧ‪‬ﺬﹶﺗ‪‬ﻬ‪ ‬ﻢ‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟ ‪‬‬
‫‪Å‬‬
‫‪215‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ِﺳﺎﻟﺔ َر ْ َو َ َ ْ ُ‬
‫ﺼﺤﺖ‬ ‫ﻟﻘﺪ َاﺑ ْﻠ ْ ُ ُ ْ‬
‫َﻐﺘﻜﻢ ر َ َ َ‬ ‫ﻓﺘﻮ ﴾ أﻋﺮض ﺻﺎﱀ ﴿ َﻋﻨْ ُ ْﻢ َو َ َ‬
‫ﻗﺎل ٰ َ ْﻘﻮم ِ َ َ ْ‬ ‫ﺟﺜﻤ ِ ْ َ ﴿‪ ﴾﴾۷۸‬ﺑﺎرﻛﲔ ﻋ اﻟﺮﻛﺐ ﻣﻴﺘﲔ ﴿ َ َ َ‬‫َدارِ ِ ْﻢ ٰ ِ‬
‫)‪(١‬‬

‫اﻟﻔﺎﺣﺸﺔ﴾ أي أدﺑﺎر اﻟﺮﺟﺎل‬‫اﺗﺎﺗﻮن ْ َ ِ َ َ‬ ‫ﻟﻘﻮﻣِ ۤ ٖ َ َ ْ ُ ْ َ‬ ‫اﻟﻨﺼﺤِ ْ َ ﴿‪َ﴿.﴾﴾۷۹‬و﴾ اذﻛﺮ)‪ً ْ ُ ﴿ (٢‬‬

‫ﻟﻮﻃﺎ﴾ وﻳﺒﺪل ﻣﻨﻪ ﴿ا ِذْ َ َ‬
‫ﻗﺎل ِ َ ْ‬ ‫ُْ‬
‫َﻜﻢ َو ٰﻜ ِْﻦ ﻻ ُ ِ ْ َ‬
‫ﺗﺤﺒﻮن ِ‬
‫اﻟﻌﻠَﻤ ِ ْ َ ﴿‪ ﴾﴾۸۰‬اﻹﻧﺲ واﳉﻦ ﴿ اَ‪ْ ُ ِ Ò‬‬ ‫﴿ َﻣﺎ َ َ َ ُ ْ‬
‫?‬
‫ﻨﻜﻢ﴾ ﺑﺘﺤﻘﻴﻖ اﳍﻤﺰﺗﲔ وﺗﺴﻬﻴﻞ اﻟﺜﺎﻧﻴﺔ وإدﺧﺎل اﻷﻟﻒ‬ ‫اﺣﺪٍ ﻣ َﻦ ْ ٰ‬ ‫ﺳﺒﻘﻜﻢ ﺑ ِ َﺎ ِ ْ‬
‫ﻣﻦ َ َ‬
‫ﻓﻮن ﴿‪ ﴾﴾۸۱‬ﻣﺘﺠﺎوزون اﳊﻼل إﱃ‬ ‫ﻗﻮم ﻣ ْ ِ ُ ْ َ‬ ‫اﻟﻨﺴﺎءِ َ ْ‬
‫دون َ ٓ‬ ‫اﻟﺮﺟﺎل َﺷ ْ َ ً‬ ‫ﺑﻴﻨﻬﻤﺎ ﻋ اﻟﻮﺟﻬﲔ ﴿ َ َ ْ ُ ْ َ‬
‫?‬
‫ﺑﻞ اَ َ ْ ٌ‬ ‫ﻣﻦ ُ ْ ِ‬
‫ﻮة ْ‬ ‫ﻟﺘﺎﺗﻮن َ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ﺮون ﴿‪ ﴾﴾۸۲‬ﻣﻦ أدﺑﺎر‬

‫ﻳﺘﻄ ُ ْ َ‬
‫ُﻧﺎس َ َ‬ ‫ﻣﻦ َ ْ َ ِ ُ ْ‬
‫ﻳﺘﻜﻢ ِاﻧ ُ ْﻢ ا َ ٌ‬ ‫ﺟﻮ ُ ْﻢ﴾ أي ﻟﻮﻃﺎ وأﺗﺒﺎﻋﻪ ﴿ ْ‬ ‫ان َ ُ‬
‫ﻗﺎﻟﻮا اَ ْ ِ ُ ْ‬ ‫ﺟﻮاب َ ْﻗﻮﻣِ ۤ ٖ ِ ۤ‬
‫اﻻ َ ْ‬ ‫اﳊﺮام ﴿ َ َ‬
‫وﻣﺎ َ َ‬
‫ﺎن َ َ َ‬
‫واﻣ َ ْ َﻧﺎ َﻋﻠَﻴْ ِ ْﻢ ﻣ َ ً ا﴾ ﻫﻮ ﺣﺠﺎرة اﻟﺴﺠﻴﻞ‬ ‫ﻳﻦ ﴿‪ ﴾﴾۸۳‬اﻟﺒﺎﻗﲔ ﰲ اﻟﻌﺬاب ﴿ َ َ ْ‬ ‫اﻟﻐ ِ ِ ْ َ‬ ‫ﺎﻧﺖ ِ َ‬
‫ﻣﻦ ْ ٰ‬ ‫اﻣﺮاﺗَ ٗ َ َ ْ‬ ‫اﻟﺮﺟﺎل ﴿ َ َ ْ َ‬
‫ﻓﺎﻧﺠ ْﻨٰ ُ َواَ ْ َﻠ ِاﻻ ْ َ َ‬
‫ﻣﻦ‬ ‫اﻋﺒﺪوا اﷲ َ َﻣﺎ ُ ْ‬
‫َﻜﻢ ْ‬ ‫ﻗﺎل ٰ َ ْﻘﻮم ِ ْ ُ ُ‬ ‫اﺧﺎ ُ ْﻢ ُ َ‬
‫ﺷﻌ ْ ًﺒﺎ َ َ‬ ‫ﻳﻦ َ َ‬ ‫اﻟﻤﺠﺮﻣِ ْ َ ﴿‪َ﴿ ﴾﴾۸۴‬و﴾ أرﺳﻠﻨﺎ ﴿ا ِ ٰ َ ْ‬
‫ﻣﺪ َ َ‬ ‫ﻋﺎﻗﺒﺔُ ْ ُ ْ ِ‬
‫ﺎن َ ِ َ‬ ‫ﻓﺎﻧﻈﺮْ َ ْ َ‬
‫ﻛﻴﻒ َ َ‬ ‫ﻓﺄﻫﻠﻜﺘﻬﻢ ﴿ َ ْ ُ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٥‬‬

‫ﺗﺒﺨﺴﻮا﴾ ﺗﻨﻘﺼﻮا ﴿ َ‬
‫اﻟﻨﺎس‬ ‫وﻻ َ ْ َ ُ‬ ‫ﻜﻴﻞ َ ْ ِ ْ َ َ‬
‫واﻟﻤﻴﺰان َ َ‬ ‫رﺑﻜﻢ﴾ ﻋ ﺻﺪ ﴿ َ َ ْ ُ‬
‫ﻓﺎوﻓﻮا﴾ أﲤﻮا ﴿ا ْ َ ْ َ‬ ‫ﻣﻦ ُ ْ‬ ‫ﻗﺪ َ ٓ َ ْ ُ ْ‬
‫ﺟﺎءﺗﻜﻢ ﺑَ َﻨ ٌﺔ﴾ ﻣﻌﺠﺰة ﴿ ْ‬ ‫ِاﻟ ٰ ٍ ﻏَ ْ ُہٗ َ ْ‬
‫ﻜﻢ﴾ اﳌﺬﻛﻮر ﴿ َﺧ ْ ٌ ُ ْ‬
‫ﻜﻢ ِ ْ‬
‫ان‬ ‫اﺻﻼﺣ ِ َ ﺎ﴾ ﺑﺒﻌﺚ اﻟﺮﺳﻞ ﴿ذٰ ِ ُ ْ‬ ‫اﻻرض﴾ ﺑﺎﻟﻜﻔﺮ واﳌﻌﺎﺻﻲ ﴿ َ ْ َ‬
‫ﻌﺪ ِ ْ َ‬ ‫وﻻ ُﻔ ِ ُ ْ‬
‫ْﺴﺪوا ِ ْ َ ْ ِ‬ ‫َ ْ َٓ َ‬
‫اﺷﻴﺎء ُ ْﻢ)‪َ َ (٦‬‬
‫)‪(٧‬‬

‫ﻭﻋﺪﻡ ﺍﻟﺒﺨﺲ ﻭﺍﻟﻔﺴﺎﺩ‪< .‬‬

‫ﺿﻊٍ ﻭﺍﺣﺪﺓﹰ ﻣﻨﻬﻤﺎ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬

‫ﺤﺔﹸ ﻣ‪‬ﺼ‪‬ﺒِﺤِﲔ‪] ﴾‬ﺍﳊﺠﺮ‪ ،[ ٨٣:‬ﻓﻜﺎﻥ ﻋﺬﺍﺑ‪‬ﻬﻢ ﺑﺎﻟﺮﺟﻔﺔِ ﻭﺍﻟﺼ‪‬ﻴﺤﺔِ ﻓﺬﹶﻛﺮ ﰲ ﻛﻞﱢ ﻣ‪‬ﻮ ِ‬ ‫ﹼ‪‬‬
‫ﺍﻟﺼﻴ‪ ‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻋﺮ‪‬ﺽ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘ‪‬ﻮ‪‬ﻟﱢﻲ‪ ‬ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻹﻋﺮﺍﺽ ﺑﻘﺮﻳﻨﺔِ ﺻﻠﺔِ ½ﻋﻦ¼‪) .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮ[ ﺧﻄﺎﺏ ﻟِﺴﻴ‪‬ﺪﻧﺎ ﳏﻤﺪٍ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ‪ ،‬ﻭﻗﹶﺪ‪‬ﺭﻩ ﻭﻟﹶﻢ ﻳ‪‬ﻘﺪ‪‬ﺭ‪½ ‬ﺃﹶﺭ‪‬ﺳ‪‬ﻠﹾﻨ‪‬ﺎ¼ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﻮﺍﻓِﻘﺎ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻪ ﻭﻣﺎ ﺑ‪‬ﻌﺪ‪‬ﻩ ﻷﻧﻪ‬ ‫)‪(٢‬‬
‫ﻳ‪‬ﻮﻫِﻢ‪ ‬ﺃﻥﹼ ﻭﻗﺖ‪ ‬ﺍﻹﺭﺳﺎﻝ ﻗﺎﻝ ﻟِﻘﻮﻣِﻪ ﻣ‪‬ﺎ ﺫﹸﻛﺮ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﺑﻞ ﺃﹶﻣ‪‬ﺮ‪‬ﻫﻢ ﺃﻭ‪‬ﻻﹰ ﺑﺎﻟﺘﻮﺣﻴﺪ ﹸﺛﻢ‪ ‬ﺑﻴ‪‬ﻦ ﳍﻢ ﻓﺮﻭﻉ‪ ‬ﺷﺮﻳﻌﺘِﻪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﺩﺧﺎﻝِ ﺍﻷَﻟِﻒِ ﺑﻴﻨ‪‬ﻬﻤﺎ[ ﻛﺎﻥ ﺍﻷَﻭﱃ ﺃﻥ ﻳ‪‬ﻘﻮﻝﹶ‪ :‬ﻭﺇﺩﺧﺎﻝِ ﺍﻷَﻟِﻒِ ﻭﺗ‪‬ﺮﻛِﻪ ﺃﻱ ﺍﻹﺩﺧﺎﻝِ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻋﻠﻰ ﺍﻟﻮﺟﻬ‪‬ﲔ¼ ﺃﻱ ﺍﻟﺘﺤﻘﻴﻖِ ﻭﺍﻟﺘﺴﻬﻴﻞِ‪،‬‬ ‫)‪(٣‬‬
‫ﻭﺻ‪‬ﻨﻴﻌ‪‬ﻪ ﻳ‪‬ﻘﺘﻀﻲ ﺃﻥﹼ ﺍﻟﻘﺮﺍﺀﺍﺕِ ﺍﻟﺴﺒﻌﻴ‪‬ﺔﹶ ﺃﺭﺑﻌﺔﹲ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﺇﺫ ﱂ ﻳ‪‬ﺬﻫﺐ ﺃﺣ ‪‬ﺪ ﻣِﻦ ﺍﻟﺴﺒﻌﺔ ﺇﱃ ﺇﺩﺧﺎﻝِ ﺃﹶﻟِﻒٍ ﺑﲔ ﺍﳍﻤﺰﺗ‪‬ﲔ ﺍﳌﹸﺤ‪‬ﻘﱠﻘﹶﺘ‪‬ﲔِ‪،‬‬
‫ﻓﺎﻟﻘﺮﺍﺀﺍﺕ‪ ‬ﺛﻼﺛﺔﹲ؛ ﲢﻘﻴﻘﹸﻬﻤﺎ ﺑﺪﻭﻥِ ﺃﹶﻟِﻒٍ ﺑﻴﻨ‪‬ﻬﻤﺎ‪ ،‬ﻭﺗﺴﻬﻴﻞﹸ ﺍﻟﺜﺎﻧﻴﺔِ ﺑﺪﻭﻥِ ﺃﻟﻒ ﺑﻴﻨﻬﻤﺎ ﻭﺑﺈﺩﺧﺎﻟِﻬﺎ ﺑﻴﻨﻬﻤﺎ‪ .‬ﻭﺑ‪‬ﻘِﻴ‪‬ﺖ‪ ‬ﻗﺮﺍﺀﺓﹲ ﺭﺍﺑﻌﺔﹲ ﺳﺒﻌﻴ‪‬ﺔﹲ ﹶﺫﻛﹶﺮ‪‬ﻫﺎ "ﺍﻟﺴﻤﲔ"‬
‫ﺑﻘﻮﻟِﻪ‪ :‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ )ﻋﻠﻴﻬﻢ ﺍﻟﺮﲪﺔ(‪﴿ :‬ﺇِﻧ‪ ‬ﹸﻜﻢ‪ ﴾‬ﻤﺰﺓٍ ﻭﺍﺣﺪﺓٍ ﻋﻠﻰ ﺍﳋﹶ‪‬ﺒﺮِ ﺍﳌﹸﺴﺘﺄﻧِﻒِ‪ ،‬ﻭﻫﻮ ﺑﻴﺎﻥﹲ ﻟِﺘﻠﻚ‪ ‬ﺍﻟﻔﺎﺣﺸﺔِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪ ﴿]:‬ﻣﻦ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ﴾[ ﺣﺎﻝ ﻣﻦ ﴿ﺍﻟﺮ‪‬ﺟ‪‬ﺎﻝ﴾ ﺃﻭ ﻣِﻦ ﺍﻟﻮﺍﻭ ﰲ﴿‪‬ﺗ ﹾﺄﺗ‪‬ﻮ‪‬ﻥﹶ﴾ ﺃﻱ ﻣﺘﺠﺎﻭِﺯِﻳﻦ ﺍﻟﻨﺴﺎﺀَ‪ .‬ﻭﺇﳕﺎ ﺫﻣ‪‬ﻬﻢ ﻭﻋﻴ‪‬ﺮﻫﻢ ﻭﻭ‪‬ﺑ‪‬ﺨ‪‬ﻬﻢ ‪‬ﺬﺍ‬ ‫)‪(٤‬‬
‫ﺍﻟﻔﻌﻞ ﺍﳋﺒﻴﺚِ ﻷﻥﹼ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺧ‪‬ﻠﻖ ﺍﻹﻧﺴﺎﻥﹶ ﻭﺭ‪‬ﻛﱠﺐ‪ ‬ﻓﻴﻪ ﺷﻬﻮﺓﹶ ﺍﻟﻨﻜﺎﺡ ﻟِﺒ‪‬ﻘﺎﺀِ ﺍﻟﻨﺴﻞِ ﻭﻋ‪‬ﻤﺮﺍﻥِ ﺍﻟﺪﻧﻴﺎ ﻭﺟ‪‬ﻌﻞ ﺍﻟﻨﺴﺎﺀَ ﻣ‪‬ﺤ‪‬ﻼﱟ ﻟﻠﺸﻬﻮﺓِ‬
‫ﻭﻣ‪‬ﻮﺿِﻌﺎﹰ ﻟﻠﻨﺴﻞ ﻓﺈﺫﺍ ﺗ‪‬ﺮﻛﹶﻬﻦ‪ ‬ﺍﻹﻧﺴﺎﻥﹸ ﻭﻋ‪‬ﺪ‪‬ﻝﹶ ﻋﻨﻬﻦ ﺇﱃ ﻏﲑِﻫﻦ‪ ‬ﻣِﻦ ﺍﻟﺮﺟﺎﻝ ﻓﻜﺄﻧ‪‬ﻤﺎ ﺃﹶﺳﺮﻑ‪ ‬ﻭﺟ‪‬ﺎﻭﺯ‪ ‬ﻭﺍﻋﺘ‪‬ﺪﻯ ﻷﻧﻪ ﻭ‪‬ﺿﻊ‪ ‬ﺍﻟﺸﻲﺀَ ﰲ ﻏﲑِ‬
‫ﺤﻼ‪ ‬ﻟﻠﻮﻻﺩﺓ ﺍﻟﱵ ﻫﻲ ﻣﻘﺼﻮﺩﺓ ﺑﺘﻠﻚ ﺍﻟﺸﻬﻮﺓِ ﰲ ﺍﻹﻧﺴﺎﻥ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫ﺤﻠﱢﻪ ﻭﻣﻮﺿِﻌﻪ ﺍﻟﺬﻱ ﺧ‪‬ﻠﻖ ﻟﻪ ﻷﻥﹼ ﺃﹶﺩﺑﺎﺭ‪ ‬ﺍﻟﺮﺟﺎﻝِ ﻟﻴﺴﺖ ﻣ‪ ‬‬ ‫ﻣ‪ ‬‬
‫ﻣﺪ َ َ ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟِﻪ ﴿ﻟﹶﻘﹶﺪ‪ ‬ﺃﹶﺭ‪‬ﺳ‪‬ﻠﹾﻨ‪‬ﺎ ﻧ‪‬ﻮ‪‬ﺣ‪‬ﺎ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [٦٠:‬ﻋﻄﻒ‪ ‬ﻗِﺼ‪‬ﺔٍ ﻋﻠﻰ‬ ‫ﻳﻦ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺭ‪‬ﺳ‪‬ﻠﹾﻨ‪‬ﺎ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ا ِ ٰ َ ْ‬ ‫)‪(٥‬‬
‫ﺼﺔٍ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗ‪‬‬
‫ﺨﺴ‪‬ﻮﺍ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﺃﹶ ‪‬ﺷﻴ‪ٓ ‬ﺎﺀَﻫ‪‬ﻢ‪ [﴾‬ﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ‪ :‬ﻻ ﺗ‪‬ﻨﻘﹸﺼﻮﻫﻢ‪ ،‬ﺗ‪‬ﺴ‪‬ﻤ‪‬ﻮﻥ ﳍﻢ ﺷﻴﺌﺎ ﻭﺗ‪‬ﻌﻄﻮﻧ‪‬ﻬﻢ ﻏﲑ‪ ‬ﺫﻟﻚ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻭ‪‬ﻻﹶ ﺗ‪‬ﺒ‪ ‬‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺇِﺻ‪‬ﻼﹶﺣِﻬ‪‬ﺎ﴾‪ ...‬ﺇﱁ[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﻛﺎﻧﺖِ ﺍﻷﺭﺽ‪ ‬ﻗﺒﻞﹶ ﺃﻥ ﻳ‪‬ﺒﻌ‪‬ﺚﹶ ﺍﷲُ ﺗﻌﺎﱃ ﺷ‪‬ﻌﻴﺒﺎ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬ ‫)‪(٧‬‬
‫‪Å‬‬
‫‪216‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪h‬‬
‫ِﺪون﴾ ﲣﻮﻓﻮن اﻟﻨﺎس‬ ‫اط﴾ ﻃﺮﻳﻖ ﴿ ُ ْﺗﻮﻋ ُ ْ َ‬‫ﻘﻌﺪوا ﺑ ِ ُﻞ ِ َ ٍ‬
‫وﻻ َ ْ ُ ُ ْ‬ ‫ﻣﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۸۵‬ﻣﺮﻳﺪي‬ ‫ُُْْ‬
‫أ‬
‫?‬
‫اﻹﳝﺎن ﻓﺒﺎدروا إﻟﻴﻪ)‪َ َ ﴿ (١‬‬
‫ِ‬ ‫ﻛﻨﺘﻢ ْ ِ‬
‫ﻣﻦ ﺑ ِ ٖ ﴾ ﺑﺘﻮﻋﺪﻛﻢ إﻳﺎه ﺑﺎﻟﻘﺘﻞ‬
‫ﻣﻦ َ َ‬‫ﻴﻞ اﷲ ِ﴾ دﻳﻨﻪ ﴿ َ ْ‬
‫)‪(٣‬‬
‫ﻋﻦ َﺳ ِ ْ ِ‬‫ﺼﺪون﴾ ﺗﺼﺮﻓﻮن ﴿ َ ْ‬ ‫ﺑﺄﺧﺬ ﺛﻴﺎﺑﻬﻢ أو اﳌﻜﺲ ﻣﻨﻬﻢ ﴿ َو َ ُ ْ َ‬
‫)‪(٢‬‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬
‫ﻳﻦ‬ ‫ﺎن َ ِ َ ُ‬
‫ﻋﺎﻗﺒﺔ ْاﻟﻤُﻔ ِْﺴﺪ ِ ْ َ‬ ‫واﻧﻈﺮوا َ ْ َ‬
‫ﻛﻴﻒ َ َ‬ ‫ﻗﻠﻴﻼ َﻓﻜَ َ ُ ْ‬
‫ﻛﻢ َ ْ ُ ُ ْ‬ ‫ِﻮﺟﺎ﴾ ﻣﻌﻮﺟﺔ ﴿ َواذْ ُ ُ وا ا ِذْ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ َ ِ ْ ً‬ ‫وﺗﺒﻐﻮﻧ َ َ‪٢‬ﺎ﴾ ﺗﻄﻠﺒﻮن اﻟﻄﺮﻳﻖ ﴿ﻋ َ ً‬
‫﴿َ َ ْ ُْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ُرﺳﻠﺖ ﺑ ِ ٖ َ َ ٓ‬
‫وﻃﺎ‪َ ِ Ò‬ﻔ ٌﺔ ْﻟﻢ‬ ‫ﺑﺎﻟﺬي ا ْ ِ ْ ُ‬
‫ﻣﻨﻮا ِ ِ‬ ‫ﻃﺎ‪َِ Ò‬ﻔ ٌﺔ ْ ُ ْ‬
‫ﻣﻨﻜﻢ َ ُ ْ‬ ‫ﺎن َ ٓ‬ ‫﴿‪ ﴾﴾۸۶‬ﻗﺒﻠﻜﻢ ﺑﺘﻜﺬﻳﺒﻬﻢ رﺳﻠﻬﻢ أي آﺧﺮ أﻣﺮﻫﻢ ﻣﻦ اﳍﻼك ﴿ َ ِ ْ‬
‫وان َ َ‬
‫)‪(٦‬‬

‫ﻨﻨﺎ﴾ وﺑﻴﻨﻜﻢ ﺑﺈﳒﺎء اﳌﺤﻖ وإﻫﻼك اﳌﺒﻄﻞ ﴿ َو ُ َﻮ َﺧ ْ ُ ْ ٰ‬

‫اﻟﺤﻜِﻤ ِ ْ َ‬ ‫ﻓﺎﺻ ِ ُ ْوا﴾ اﻧﺘﻈﺮوا ﴿ َﺣ َ ْ ُ َ‬
‫ﻳﺤﻜﻢ اﷲُ ﺑَ ْ َ َ‬ ‫ُْ ِ ُْ‬
‫ﻳﺆﻣﻨﻮا﴾ ﺑﻪ ﴿ َ ْ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬

‫﴿‪ (٩)﴾﴾۸۷‬أﻋﺪﳍﻢ‪.‬‬

‫ﻭﺍﻟﺴﻼﻡ( ﺭﺳﻮﻻ ﺗ‪‬ﻌﻤ‪‬ﻞﹸ ﻓﻴﻬﺎ ﺍﳌﹶﻌﺎﺻﻲ ﻭﺗ‪‬ﺴﺘ‪‬ﺤ‪‬ﻞﱡ ﻓﻴﻬﺎ ﺍﻟﹶﻤﺤﺎﺭِﻡ‪ ‬ﻭﺗ‪‬ﺴﻔﹶﻚ‪ ‬ﻓﻴﻬﺎ ﺍﻟﺪﻣﺎﺀُ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺬﻟﻚ ﻓﺴﺎﺩ‪‬ﻫﺎ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺑ‪‬ﻌﺚ ﺍﷲُ ﺗﻌﺎﱃ‬
‫ﺷ‪‬ﻌﻴﺒﺎ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﺩ‪‬ﻋ‪‬ﺎﻫﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺻ‪‬ﻠﹶﺤﺖِ ﺍﻷﺭﺽ‪ ،‬ﻭﻛﻞﱡ ﻧﱯ‪ ‬ﻳ‪‬ﺒﻌ‪‬ﺚ ﺇﱃ ﻗﻮﻣﻪ ﻓﻬﻮ ﺻ‪‬ﻼﺣ‪‬ﻬﻢ‪) .‬ﻗﹸﺮﻃﹸﱯ‪(‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺒ‪‬ﺎﺩِﺭ‪‬ﻭﺍ ﺇﻟﻴﻪ[ ﺗﻘﺪﻳ ‪‬ﺮ ﻟِﺠﻮﺍﺏِ ﺍﻟﺸﺮﻁِ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺄﺧﺬِ ﺛِﻴﺎﺑِﻬﻢ‪ ...‬ﺇﱁ[ ﻓﻜﺎﻧﻮﺍ ﻗﹸﻄﹼﺎﻉ‪ ‬ﻃﺮﻳﻖٍ ﻭﻛﺎﻧﻮﺍ ﻣ‪‬ﻜﱠﺎﺳِﲔ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺩِﻳﻨِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴﺒﻴﻞﹶ ﲟﻌﻨ‪‬ﻰ ﺍﻟﻄﺮﻳﻖِ ﻣﺴﺘﻌﺎ ‪‬ﺭ ﻟِﺪﻳﻦِ ﺍﷲِ ﺗﻌﺎﱃ ﻷﻥﹼ ﺍﻟﺴﺒﻴﻞﹶ ﰲ ﺍﻷﺻﻞِ ﺍﻟﻄﺮﻳﻖ‪ ‬ﻓﺎﺳﺘ‪‬ﻌِﲑ‪ ‬ﻟِﺪِﻳﻦِ ﺍﷲِ ﺗﻌﺎﱃ ﻭﺷﺮﺍﺋِﻌِﻪ‬ ‫)‪(٣‬‬
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‫ﻷﻧﻪ ﻃﺮﻳﻖ‪ ‬ﻣﻌﻨﻮﻱ‪ ‬ﻳ‪‬ﺘﻮ‪‬ﺻ‪‬ﻞﹸ ﺍﳌﺆﻣﻦ‪ ‬ﺑﻪ ﺇﱃ ﻣ‪‬ﺮﺿ‪‬ﺎﺗِﻪ ﺗﻌﺎﱃ ﺗﺸﺒﻴﻬﺎﹰ ﻟﻠﻤﻌﻘﻮﻝ ﺑﺎﶈﺴﻮﺱِ ‪).‬ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ ﰲ ﺍﻟﺒﻘﺮﺓ ﲢﺖ ﺁﻳﺔ‪] (١٩٠:‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻄﻠﹸﺒﻮﻥ ﺍﻟﻄﺮﻳﻖ‪﴿ ‬ﻋِﻮ‪‬ﺟ‪‬ﺎ﴾[ ﺑِﺄﹶﻥﹾ ﺗ‪‬ﺼِﻔﹸﻮﺍ ﻟﻠﻨﺎﺱ ﺃﻧ‪‬ﻬﺎ ﻣ‪‬ﻌ‪‬ﻮ‪‬ﺟﺔﹲ‪ .‬ﻭﻛﺎﻥ ﺍﻷَﻭﱃ ﻟﻠﻤﻔﺴ‪‬ﺮ ﺃﻥ ﻳﻘﻮﻝﹶ‪½ :‬ﺗ‪‬ﻄﻠﺒﻮﻥ ﺍﻟﺴﺒﻴﻞﹶ¼ ﻷ ﹼﻥ‬ ‫)‪(٤‬‬
‫ﺍﻟﻀﻤﲑ ﺭﺍﺟﻊ ﻟﻠﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺍﻟﻄﺮﻳﻖ¼ ﻳ‪‬ﻮﻫِﻢ‪ ‬ﺃﻧﻪ ﺭﺍﺟﻊ ﻟﻠﻄﺮﻳﻖ ﺍﳌﺬﻛﻮﺭ ﺑﻘﻮﻟﻪ ﴿ﺑِﻜﹸﻞﱢ ﺻِﺮ‪‬ﺍﻁٍ﴾ ﻭﻟﻴﺲ‬
‫ﻛﺬﻟﻚ ﻓﺈﻥﹼ ﺫﹶﺍﻙ‪ ‬ﺣِﺴ‪‬ﻲ‪ ‬ﻭﻣﺎ ﻫﻨﺎ ﻣ‪‬ﻌﻨﻮﻱ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻌ‪ ‬ﻮﺟ‪‬ﺔﹰ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﴿ﻋِﻮ‪‬ﺟ‪‬ﺎ﴾ ﻣﺼﺪ ‪‬ﺭ ﲟﻌﲎ ½ﻣﻌﻮﺟﺔ¼ ﺃﻱ ﻣﺎﺋﻠﺔﹰ ﻋﻦ ﺍﳊﻖ‪ ‬ﻓـ﴿ﻋِﻮ‪‬ﺟ‪‬ﺎ﴾ ﺣﺎﻝﹲ ﺑﺪﻟﻴﻞِ ﻗﻮﻟِﻪ ½ﻣ‪‬ﻌﻮ‪‬ﺟﺔ¼ ﻭﺇﻥ‬ ‫)‪(٥‬‬
‫ﻛﺎﻥ ﻳ‪‬ﺤﺘﻤﻞ ﺍﳌﻔﻌﻮﻟﻴﺔﹶ‪) .‬ﺟ‪‬ﻤﻞ ﰲ "ﺍﻷﻋﺮﺍﻑ" ﲢﺖ ﺁﻳﺔ‪ ،٤٥:‬ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺁﺧِﺮ‪ ‬ﺃﻣﺮِﻫﻢ ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥٍ ﻟﻠﻌﺎﻗﺒﺔ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﺎﺻ‪‬ﺒِﺮ‪‬ﻭ‪‬ﺍ﴾[ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻀﻤﲑ‪ ‬ﻟﻠﻤﺆﻣﻨﲔ ﻣِﻦ ﻗﻮﻣﻪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻣﻨﻬﻢ ﻭﺃﻥ ﻳﻜﻮﻥ ﻟﻠﻔﺮﻳﻘﹶﲔ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻈﺎﻫﺮ‪ .‬ﺃﹶﻣ‪‬ﺮ‪‬‬ ‫)‪(٧‬‬
‫ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺼﱪ ﻟﻴ‪‬ﺤﺼﻞ ﳍﻢ ﺍﻟﻈﻔﺮ‪ ‬ﻭﺍﻟﻐﻠﺒﺔﹸ ﻭﺍﻟﻜﺎﻓﺮﻭﻥ ﺃﹸﻣِﺮ‪‬ﻭﺍ ﺑﺎﻟﺼﱪ ﻟﻴ‪‬ﻨﺼﺮ ﺍﷲُ ﻋﻠﻴﻬﻢ ﺍﳌﺆﻣﻨﲔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻗﹸﻞﹾ ‪‬ﺗﺮ‪‬ﺑ‪‬ﺼ‪‬ﻮ‪‬ﺍ﴾]ﻭﺍﻟﻄﻮﺭ‪،[٣١:‬‬
‫ﺼﺮ‪ ‬ﻭﻣﻦ ﻳ‪‬ﻐﻠﹶﺐ‪ ‬ﻣ‪‬ﻊ‪ ‬ﻋﻠﻤِﻪ ﺑﺄﻥﹼ ﺍﻟ ‪‬ﻐﻠﹶﺒﺔﹶ ﻟﻪ ﻭ﴿ﺣﺘ‪‬ﻰ﴾ ﲟﻌﲎ ½ﺇﱃ¼‪) .‬ﲰﲔ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﺃﻭ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻮﺑﻴﺦ ﺃﻱ ﺍﺻﺒِﺮﻭﺍ ﻓﺴﺘ‪‬ﻌﻠﻤﻮﻥ ﻣ‪‬ﻦ ﻳ‪‬ﻨ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺑ‪‬ﻴ‪‬ﻨ‪‬ﻨ‪‬ﺎ﴾[ ﺻ‪‬ﻨﻴﻊ ﺍﳌﻔﺴ‪‬ﺮِ ﻳ‪‬ﻘﺘﻀﻲ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﻭﺍﻗﻊ ﻋﻠﻰ ½ﺷﻌﻴﺐ¼ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻓﻘﻂ ﻭﺫﻟﻚ ﻷﻧﻪ ﻗﺪ‪‬ﺭ ﺍﳌﻘﺎﺑﻞﹶ ﻭﻫﻮ ﻗﻮﻟﻪ‬ ‫)‪(٨‬‬
‫½ﻭﺑﻴﻨ‪‬ﻜﻢ¼ ﻭﺍﻷَﻭﱃ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﺭﺍﺟﻌﺎ ﻟﻠﻔﺮِﻳﻘﹶﲔ ﻓﻼ ﺣ‪‬ﺬﻑ‪ ‬ﻭﻻ ﺗﻘﺪﻳﺮ‪ ،‬ﻭﻛﺎﻥ ﺍﻷَﻭﱃ ﺃﻥ ﻳ‪‬ﻔﺴ‪‬ﺮ‪‬ﻩ ﺑﺄﻥ ﻳﻘﻮﻝ ½ﺃﻱ ﺑ‪‬ﻴﻨِﻲ ﻭﺑﻴﻨ‪‬ﻜﻢ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫اﻟﺤﻜِﻤ ِ ْ َ ﴾[ ﻳﻌﲏ ﺃﻧﻪ ﺣﺎﻛِ ‪‬ﻢ ﻋﺎﺩِﻝﹲ ﻣ‪‬ﱰﱠ ‪‬ﻩ ﻋﻦ ﺍﳉﹶﻮﺭِ ﻭﺍﳌﹶﻴﻞِ ﻭﺍﳊﹶﻴ‪‬ﻒِ ﰲ ﺣ‪‬ﻜﻤِﻪ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ ﴿ َﺧ ْ ُ ْ ٰ‬
‫اﻟﺤﻜِﻤ ِ ْ َ ﴾ ﻷﻧﻪ ﻗﺪ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬و ُ َﻮ َﺧ ْ ُ ْ ٰ‬ ‫)‪(٩‬‬
‫ﻳ‪‬ﺴﻤ‪‬ﻰ ﺑﻌﺾ‪ ‬ﺍﻷﺷﺨﺎﺹِ ﺣﺎﻛﻤﺎﹰ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﹶﺠﺎﺯِ ﻭﺍﷲُ ﺗﻌﺎﱃ ﻫﻮ ﺍﳊﺎﻛﻢ‪ ‬ﰲ ﺍﳊﻘﻴﻘﺔ ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﴿ َو ُ َﻮ َﺧ ْ ُ ْ ٰ‬
‫اﻟﺤﻜِﻤِ ْ َ ﴾‪) .‬ﺧﺎﺯﻥ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
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 ‫ﲣﺮﻳﺞ‬ ‫‪h‬‬

‫﴿… ‪﴾… ‬‬

‫ﺖ ﺍﻟﺴﻤﺎﺀُ ﺍﻟﻌﺸﺮ‪") .((‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ"‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺑﺎﺏ‬
‫)‪ ....(١‬ﻗﻮﻝ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪)) :‬ﻓﻴﻤﺎ ‪‬ﺳ ﹶﻘ ِ‬
‫ﺍﻟﻌﺸﺮ ﻓﻴﻤﺎ ﻳﺴﻘﻰ ﻣﻦ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ‪ ...‬ﺇﱁ‪ ،‬ﺍﳊﺪﻳﺚ‪.(٥٠١/١ ،١٤٨٣ :‬‬
‫)‪ ....(٢‬ﰲ ﺍﳊﺪﻳﺚ‪ِ)) :‬ﺍﺑ‪ ‬ﺪﺃﹾ ﲟﻦ ﺗﻌﻮﻝ((‪") .‬ﺍﳌﺴﻨﺪ" ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪ ،‬ﺍﳊﺪﻳﺚ‪:‬‬
‫‪.(٥٣٤/٢ ،٦٤١١‬‬
‫ﺣﻠﱠﺖ ﻟﻨﺎ ﻣ‪‬ﻴﺘﺘﺎﻥِ؛ ﺍﻟﺴﻤﻚ‪ ،‬ﻭﺩﻣﺎﻥ؛ ﺍﻟﻜﺒﺪ‪ ‬ﻭﺍﻟﻄﺤﺎﻝﹸ((‪") .‬ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ"‪ ،‬ﻛﺘﺎﺏ‬
‫)‪ ....(٣‬ﻭﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﺃﹸ ِ‬
‫ﺍﻟﺼﻴﺪ ﻭﺍﻟﺬﺑﺎﺋﺢ‪ ،‬ﺑﺎﺏ ﻣﺎ ﳛﻞ ﺃﻛﻠﻪ ﻭﻣﺎ ﳛﺮﻡ‪ ،‬ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ‪ ،‬ﺍﳊﺪﻳﺚ‪.(٨٤/٢ ،٤١٣٢ :‬‬
‫)‪ ....(٤‬ﰲ ﺍﳊﺪﻳﺚ ))ﻣﺎ ﻧ‪‬ﻬﻴﺘ‪‬ﻜﻢ ﻋﻨﻪ ﻓﺎﺟﺘﻨﺒﻮﻩ ﻭﻣﺎ ﺃﹶﻣﺮﺗ‪‬ﻜﻢ ﺑﻪ ﻓﺄﺗ‪‬ﻮﺍ ﻣﻨﻪ ﻣﺎ ﺍﺳﺘ‪‬ﻄﻌﺘﻢ((‪") .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ"‪،‬‬
‫ﻛﺘﺎﺏ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺑﺎﺏ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺴﻨﻦ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺍﳊﺪﻳﺚ‪.(٥٠٢/٤ ،٧٢٨٨ :‬‬
‫)‪ ....(٥‬ﻋﻦ ﺃﰊ ﺫ ‪‬ﺭ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ))ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻳﻮﻣﺎ‪ :‬ﺃﺗ‪‬ﺪﺭ‪‬ﻭﻥ ﺃﻳﻦ ﺗ‪‬ﺬﻫﺐ ﻫﺬﻩ ﺍﻟﺸﻤﺲ‪‬‬
‫ﺲ ﻓﺒ‪‬ﻴﻨ‪‬ﻤﺎ ﻫﻢ‬
‫ﺇﺫﺍ ﹶﻏ ‪‬ﺮ‪‬ﺑﺖ‪ ‬ﻗﺎﻟﻮﺍ‪ :‬ﺍﷲُ ﻭﺭﺳﻮﻟﹸﻪ ﺃﹶﻋﻠﻢ‪ .........‬ﻓﺈﺫﺍ ﺃﹶﺻ‪‬ﺒﺤ‪‬ﻮﺍ ﻃﹶﺎ ﹶﻝ ﻋﻠﻴﻬﻢ ﻃﻠﻮﻉ‪ ‬ﺍﻟﺸﻤ ِ‬
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‫ﺏ((‪") .‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ"‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﻴﺎﻥ ﺍﻟﺰﻣﻦ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ‬
‫ﻳ‪‬ﻨﺘﻈﺮﻭﻧ‪‬ﻬﺎ ﺇﺫ ﻃﹶﻠﻌﺖ‪ ‬ﻋﻠﻴﻬﻢ ﻣِﻦ ِﻗ‪‬ﺒ ِﻞ ﺍﳌﹶﻐ ِﺮ ِ‬
‫ﻓﻴﻪ ﺍﻹﳝﺎﻥ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،١٥٩ :‬ﺻـ ‪ ،٩٣‬ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ(‪.‬‬
‫ﻞ ﺑِﻬﺎ ﺇﱃ ﻳﻮ ِﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ((‪") .‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ" ﻟﻠﻄﱪﺍﱐ‪،‬‬
‫)‪ ....(٦‬ﻛﺨﱪ ))ﻣ‪‬ﻦ ‪‬ﻋ ِﻤ ﹶﻞ ﺳﻴ‪‬ﺌ ﹰﺔ ﻓﻌﻠﻴﻪ ﻭِﺯﺭ‪‬ﻫﺎ ‪‬ﻭﻭِﺯﺭ‪ ‬ﻣ‪‬ﻦ ‪‬ﻋ ِﻤ ﹶ‬
‫ﺍﳊﺪﻳﺚ‪.(٣٣١/٦ ،٨٩٤٦ :‬‬
‫ﺿﺔٍ((‪") .‬ﺻﺤﻴﺢ‬
‫ﺡ ‪‬ﺑﻌ‪‬ﻮ ‪‬‬
‫ﷲ ﺟ‪‬ﻨﺎ ‪‬‬
‫)‪ ....(٧‬ﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﺇﻧ‪‬ﻪ ﹶﻟ‪‬ﻴﺄﹾِﺗﻲ‪ ‬ﺍﻟﺮ‪‬ﺟ‪‬ﻞﹸ ﺍﻟﻌﻈﻴﻢ‪ ‬ﺍﻟﺴ‪ِ ‬ﻤﲔ‪ ‬ﻳﻮ ‪‬ﻡ ﺍﻟﻘﻴﺎﻣ ِﺔ ﹶﻻ ‪‬ﻳﺰِﻥﹸ ﻋﻨ ‪‬ﺪ ﺍ ِ‬
‫ﺍﻟﺒﺨﺎﺭﻱ"‪ ،‬ﻛﺘﺎﺏ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﺎﺏ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‪ ...‬ﺇﱁ‪ ،‬ﺍﳊﺪﻳﺚ‪.(٢٧٠/٣ ،٤٧٢٩ :‬‬
‫ﺱ ﻛ ﹼﻞ ﺩﻭﺍﺀ ﻭﺍﻋﻂ ﻛﻞ ﺑﺪﻥ ﻣﺎ ﻋﻮﺩﺗﻪ((‪.‬‬
‫ﳊﻤ‪‬ﻴﺔﹸ ﺭﺃ ‪‬‬
‫ﳌ ِﻌﺪﺓﹸ ﺑﻴﺖ‪ ‬ﺍﻟﺪﺍ ِﺀ ﻭﺍ ِ‬
‫)‪ ....(٨‬ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ))ﺍ ﹶ‬
‫)"ﻛﺸﻒ ﺍﳋﻔﺎﺀ ﻭﻣﺰﻳﻞ ﺍﻹﻟﺒﺎﺱ"‪ ،‬ﺣﺮﻑ ﺍﳌﻴﻢ‪ ،‬ﺍﳊﺪﻳﺚ‪ .(١٩١/٢ ،٢٣١٨ :‬ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﰲ‬
‫ﺖ‬
‫ﻉ‪)) :‬ﺍﳌﹶﻌِﺪﺓﹸ ﺑﻴ ‪‬‬ ‫"ﺷﺮﺡ ﺍﻟﺘﺒﺼﺮﺓ"‪ :‬ﻫﺬﺍ ﻣﻮﺿﻮﻉ ﻻ ﺃﺻﻞ ﻟﻪ‪ ،‬ﻭﻟﻔﻈﻪ‪½ :‬ﻭﻛﺎﳊﺪﻳﺚِ ﺍﳌﻮﺿﻮ ِ‬
‫ﺾ ﺍﻷﻃﺒﺎﺀِ‪ ،‬ﻻ ﺃﺻﻞﹶ ﻟﻪ ﻋﻦ ﺍﻟﻨﱯ‪.¼ ‬‬
‫ﺍﻟﺪﺍﺀِ ‪ ،‬ﻭﺍﳊِﻤ‪‬ﻴ‪‬ﺔﹸ ﺭﺃﺱ‪ ‬ﺍﻟﺪ‪‬ﻭﺍﺀِ((‪ .‬ﻓﻬﺬﺍ ﻣﻦ ﻛﻼﻡِ ﺑﻌ ِ‬
‫ﺻ ﹶﻞ ﺭﲪ‪‬ﻪ‬
‫)‪ ....(٩‬ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﻗﺎﻝ‪ :‬ﺗ‪‬ﺬﺍ ﹶﻛﺮ‪‬ﻧﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﻷﻋﻤﺎ ‪‬ﺭ ﻓﻘﻠﻨﺎ ﻣ‪‬ﻦ ‪‬ﻭ ‪‬‬
‫ﷲ ﻣِﻦ ﺑ‪‬ﻌﺪِﻩ ﻓﺬﻟﻚ ﺍﻟﺬﻱ ﻳﻨﺴﺄ ﰲ ﺃﺟﻠﻪ((‪.‬‬
‫ﺃﻧﺴﺊ ﰲ ﹶﺃﺟ‪‬ﻠﻪ ﻓﻘﺎﻝ ))ﺇﻧﻪ ﻟﻴﺲ ﺑﺰﺍﺋﺪ ﰲ ﻋﻤﺮﻩ‪......‬ﻓ‪‬ﻴﺪ‪‬ﻋ‪‬ﻮ ﹶﻥ ﺍ َ‬

‫‪218‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫ﲣﺮﻳﺞ‬ ‫‪h‬‬
‫)"ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ"‪ ،‬ﻟﻠﻄﱪﺍﱐ‪ ،‬ﺍﳊﺪﻳﺚ‪.(١٩/١ ،٣٤ :‬‬
‫)‪ ....(١٠‬ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻭﻓﻴﻪ ﰲ ﻗﺒﺾ ﺭﻭﺡ ﺍﻟﻜﺎﻓﺮ ﻗﺎﻝ ﻭﳜﺮﺝ ﻣﻌﻬﺎ ﺭﻳﺢ ﻛﺄﻧﱳ‬
‫ﺟﻴﻔﺔ‪.........‬ﰒ ﻗﺮﺃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﴿ﻻ ﺗﻔﺘﺢ ﳍﻢ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ﴾ ﺇﺫﺍ ﺩﻋﻮﺍ ﻗﺎﻟﻪ‬
‫ﳎﺎﻫﺪ ﻭﺍﻟﻨﺨﻌﻲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺮﲪﺔ‪") .‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ"‪ ،‬ﻛﺘﺎﺏ ﺍﳌﻮﺕ ﻭﺃﺣﻮﺍﻝ‪ ...‬ﺇﱁ‪ ،‬ﺑﺎﺏ ﰲ ﺃﻣﻮﺭ ﺑﻌﺪ ﺍﻟﺪﻓﻦ‪،‬‬
‫ﺍﳊﺪﻳﺚ‪ ،٤٢٤٨٨ :‬ﺍﳉﺰﺀ ‪.(٢٦٤/٨ ،١٦-١٥‬‬
‫ﺼ ‪‬ﺪ ﹶﻗ ِﺔ ﺃﹶﻓﻀﻞﹸ؟ ﻓﻘﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ))ﺃﻓﻀﻞﹸ‬
‫ﻱ ﺍﻟ ‪‬‬
‫)‪ ....(١١‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺳ‪‬ﺌﻞ‪ :‬ﺃ ‪‬‬
‫ﺍﻟﺼﺪﻗ ِﺔ ﺳﻘﻲ ﺍﳌﺎ ِﺀ ﺃﱂ ﺗ‪‬ﺴﻤﻊ ﺑﺄﻫﻞ ﺍﻟﻨﺎﺭ ﳌﹼﺎ ﺍﺳﺘﻐﺎﺛﻮﺍ ﺑﺄﻫﻞ ﺍﳉﻨﺔ ﻗﺎﻟﻮﺍ‪﴿ :‬ﺃﻓﻴﻀﻮﺍ ﻋﻠﻴﻨﺎ ﻣﻦ‬
‫ﺍﳌﺎﺀ﴾؟((‪") .‬ﻣﺴﻨﺪ ﺃﰊ ﻳﻌﻠﻰ ﺍﳌﻮﺻﻠﻲ"‪ ،‬ﻣﺴﻨﺪ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺍﳊﺪﻳﺚ‪.(٥٤٢/٢ ،٢٦٦٥ :‬‬
‫)‪ ....(١٢‬ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﻴﻒ ﺗﻜﻠﻢ ﺃﻗﻮﺍﻣﹰﺎ ﻗﺪ ﺟﻴﻔﻮﺍ ﻓﻘﺎﻝ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ))ﻣﺎ ﺃﻧﺘﻢ ﺑﺄﲰﻊ ﳌﺎ ﺃﻗﻮﻝ ﻣﻨﻬﻢ ﻭﻟﻜﻦ ﻻ ﳚﻴﺒﻮﻥ((‪") .‬ﺍﳌﺴﻨﺪ" ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ‪ ،‬ﻣﺴﻨﺪ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ ،‬ﺍﳊﺪﻳﺚ‪.(٦٦/١ ،١٨٢ :‬‬

‫‪v…v…v…v…v…v‬‬
‫‪0‬‬

‫‪0‬‬

‫‪219‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻣﻦ َ ْ ﻳَ َ ِۤﻨﺎ َْاو َ َ ُ ْ ُ‬
‫ﻣﻌ َ ِ ْ‬ ‫ﻳﻦ َ ُ ْ‬ ‫ﻳﻦ ْ َ‬
‫اﺳﺘﻜْ َ ُ ْوا ِ ْ‬
‫ﻣﻦ َ ْﻗﻮﻣِ ٖ ﴾ ﻋﻦ اﻹﳝﺎن ﴿ َﻟﻨ ُ ْ ِ َﺟﻨ َ ٰ ُ َ ْ ُ‬

‫ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ‬
‫ﻟﺘﻌﻮدن﴾‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻣﻨﻮا َ َ‬ ‫واﻟﺬ ْ َ‬
‫ﺸﻌﻴﺐ َ ِ‬ ‫)‪(١‬‬
‫اﻟﺬ ْ َ‬ ‫ﻗﺎل ْ َ َ‬
‫اﻟﻤﻼ ُ ِ‬ ‫﴿َ َ‬
‫ﺗﺮﺟﻌﻦ ﴿ ِ ْ ِﻣﻠ َِﻨﺎ﴾ دﻳﻨﻨﺎ)‪ ،(٤‬وﻏﻠﺒﻮا ﰲ اﳋﻄﺎب اﳉﻤﻊ)‪ (٥‬ﻋ اﻟﻮاﺣﺪ ﻷن ﺷﻌﻴﺒﺎ ﻟﻢ ﻳﻜﻦ ﰲ ﻣﻠﺘﻬﻢ ﻗﻂ‪ ،‬وﻋ ﳓﻮه‬
‫?‬
‫‪ ١٢.‬ﺻﺎﻭﻱ‬ ‫ﺃﻱ‬
‫وﻟﻮ ُﻛﻨﺎ ٰ ِ ِ ْ َ ﴿‪ ﴾﴾۸۸‬ﳍﺎ‪ ،‬اﺳﺘﻔﻬﺎم ‪.............................................‬‬
‫ﻗﺎل اَ﴾ ﻧﻌﻮد ﻓﻴﻬﺎ ﴿ َ َ ْ‬
‫)‪(٦‬‬
‫أﺟﺎب‪َ َ ﴿ :‬‬
‫ﻓﻴﻬﺎ‪ ١٢.‬ﲨﻞ‬ ‫= ﺃﻱ‬ ‫= ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪١٢.‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺍﻹﳝﺎﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻻﺳﺘﻜﺒﺎﺭ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻨﱯ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥ ﻣﻄﻠﻖ ﺍﻻﺳﺘﻜﺒﺎﺭ ﻻ ﻳ‪‬ﺨﺮِﺝ‬ ‫)‪(١‬‬
‫ﺍﳌﺴﺘﻜﱪ‪ ‬ﻋﻦ ﺍﻹﳝﺎﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻣِﻦ‪ ‬ﻗﹶﺮ‪‬ﻳ‪‬ﺘِﻨ‪‬ﺎ﴾[ ﺳﻴﺄﰐ ﺃ‪‬ﺎ "ﻣ‪‬ﺪ‪‬ﻳ‪‬ﻦ‪ ،"‬ﻭﺃﻥﹼ ﺑﻴﻨﻬﺎ ﻭﺑﲔ "ﻣﺼﺮ" ﲦﺎﻧﻴﺔﹶ ﻣ‪‬ﺮﺍﺣِﻞﹶ‪ ،‬ﻭﺃ‪‬ﺎ ﲰ‪‬ﻴﺖ ﺑﺎﺳﻢ ﺍﻟﺬﻱ ﺑ‪‬ﻨ‪‬ﺎﻫ‪‬ﺎ ﻭﻫﻮ "ﻣﺪﻳﻦ‪ ‬ﺑﻦ‪‬‬ ‫)‪(٢‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ" ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﺳﻴﺄﰐ ﺃﻳﻀﺎ ﺃﻥﹼ ﺷﻌﻴﺒﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﹸﺭﺳﻞ ﺇﱃ ﺃﻫﻞِ ﺗﻠﻚ ﺍﻟﻘﺮﻳﺔِ ﻭﺇﱃ ﺃﻫﻞِ ﺍﻷَﻳ‪‬ﻜﹶﺔِ ﻭﻫﻲ‬
‫ﻏﹶﻴ‪‬ﻀ‪‬ﺔﹸ ﺷ‪‬ﺠ‪‬ﺮٍ ﻛﺎﻧﺖ ﺑﻘﺮﺏ ﺍﻟﻘﺮﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻭ‪ ‬ﻟﹶﺘ‪‬ﻌ‪‬ﻮ‪‬ﺩ‪ ‬ﱠﻥ﴾[ ﻋﻄﻒ ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﺍﻷﻭ‪‬ﻝ‪ ،‬ﺃﻱ ﻭﺍﷲِ ﻟﹶﻨ‪‬ﺨﺮﺟﻨ‪‬ﻚ ﻭﺍﳌﺆﻣﻨﲔ ﺃﻭ ﻟﹶﺘﻌﻮﺩ‪‬ﻥﹼ‪ ،‬ﻓﺎﻟﻌﻮﺩ ﻣﺴﻨﺪ ﺇﱃ ﺿﻤ ِﲑ‬ ‫)‪(٣‬‬
‫ﺷﻌﻴﺐ ﻭﻣ‪‬ﻦ ﺁﻣ‪‬ﻦ‪ ‬ﻣ‪‬ﻌ‪‬ﻪ‪ .‬ﺃﻱ ﻭﺍﷲِ ﻟﹶﻴﻜﻮﻧ‪‬ﻦ‪ ‬ﺃﺣﺪ‪ ‬ﺍﻷﻣﺮ‪‬ﻳﻦ ﺃﻟﺒﺘ‪‬ﺔﹶ‪ ،‬ﻭﻣﻘﺼﻮﺩ‪‬ﻫﻢ ﺍﻷﺻﻠﻲ‪ ‬ﻫﻮ ﺍﻟﻌﻮﺩ‪ ‬ﻛﻤﺎ ﻳ‪‬ﻔﺼﺢ ﻋﻨﻪ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺗﻌﺮ‪‬ﺿﻪ ﳉﻮﺍﺏ‬
‫ﺍﻹﺧﺮﺍﺝ‪ ،‬ﻭﺇﳕﺎ ﱂ ﻳﻘﻮﻟﻮﺍ ½ﺃﻭ ﻟﹶﻨ‪‬ﻌﻴﺪ‪‬ﻛﻢ ﻋﻠﻰ ﻃﺮﻳﻘﺔِ ﻣﺎ ﻗﺒﻠﹶﻪ¼ ﻷﻥﹼ ﻣﺮﺍﺩﻫﻢ ﺍﻟﻌﻮﺩ‪ ‬ﺑﻄﺮﻳﻖ ﺍﻻﺧﺘﻴﺎﺭ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻣﻠﺔ ِ ْاﺑﺮٰ ِ ْ َﻴﻢ﴾ ﻭﻛﹸﻼ‪ ‬ﻣﻨﻬﻤﺎ ﻳﻄﻠﻖ ﻋﻠﻰ‬
‫دﻳﻨﺎ ﻗ ِ َ ً َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺩِﻳﻨِﻨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻠﺔ ﻳ‪‬ﺮﺍﺩِﻑ‪ ‬ﺍﻟﺪ‪‬ﻳﻦ‪ ‬ﺻِﺪﻗﺎ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ً ْ ِ ﴿ :‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺒﺎﻃﻞ ﺃﻳﻀﺎ ﻛﺎﻟﻜﻔﺮ ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳉﻤﻊ‪ [‬ﻭﻫﻢ ﻗﻮﻡ‪ ‬ﺷﻌﻴﺐٍ‪ ،‬ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﻫﻮ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻷﻥﹼ ﺷﻌﻴﺒﺎ ﱂ ﻳﻜﻦ ﰲ ﻣﻠﺘﻬﻢ¼ ﺃﻱ ﱂ‬ ‫)‪(٥‬‬
‫ﻳﻜﻦ ﺗﻠﺒ‪‬ﺲ ‪‬ﺎ ﻓﻴﻤﺎ ﻣ‪‬ﻀٰﻰ ﻗﻂﱡ ﺣﱴ ﺗ‪‬ﺼﺢ‪ ‬ﻧﺴﺒﺔﹸ ﺍﻟﻌ‪‬ﻮﺩِ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﻋﻠﻰ ﳓﻮﻩ¼ ﺃﻱ ﳓﻮِ ﺍﻟﺘﻐﻠﻴﺐِ ﺍﳌﺬﻛﻮﺭِ ﺍﻟﻮﺍﻗﻊِ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﻮﻟﻪ‬
‫½ﺃﺟﺎﺏ¼ ﺃﻱ ﺳﻴﺪﻧﺎ ﺷﻌﻴﺐ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻓﻐﻠﺐ ﰲ ﻗﻮﻟﻪ ﺍﳌﻘﺪ‪‬ﺭ ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ ﺑﻘﻮﻟﻪ ½ﺃﹶﻧ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻓﻴﻬﺎ؟¼ ﻭﰲ ﺍﻟﺬﻱ‬
‫ﺻﺮ‪‬ﺡ ﺑﻪ ﺑﻘﻮﻟﻪ ﴿ﹶﻗﺪِ ﺍﻓﹾﺘ‪‬ﺮ‪‬ﻳ‪‬ﻨ‪‬ﺎ﴾‪ ،‬ﻭﻗﻮﻟِﻪ ﴿ﺇِﻥﹾ ﻋ‪‬ﺪ‪‬ﻧ‪‬ﺎ﴾‪ .‬ﻭﺍﻋﻠﻢ ﺃﻥ ½ﻋ‪‬ﺎﺩ‪ ¼‬ﳍﺎ ﰲ ﻟﺴﺎ‪‬ﻢ ﺍﺳﺘﻌﻤﺎﻻﻥ؛ ﺃﺣﺪﳘﺎ ﻭﻫﻮ ﺍﻷﺻﻞ ﺃﻧﻪ ﺍﻟﺮﺟﻮﻉ‬
‫ﺇﱃ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﺎﻝ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﺍﺳﺘﻌﻤﺎﻟﹸﻬﺎ ﲟﻌﲎ ½ﺻﺎﺭ¼ ﻭﺣﻴﻨﺌﺬ ﺗﺮﻓﻊ ﺍﻻﺳﻢ ﻭﺗﻨﺼﺐ ﺍﳋﱪ ﻓﻼ ﺗﻜﺘﻔﻲ ﲟﺮﻓﻮﻉ ﻭﺗﻔﺘﻘﺮ‬
‫ﺇﱃ ﻣﻨﺼﻮﺏ‪ ،‬ﻭﺍﺳﺘ‪‬ﺸﻜﻠﻮﺍ ﻋﻠﻰ ﻛﻮ‪‬ﺎ ﲟﻌﻨﺎﻫﺎ ﺍﻷﺻﻠﻲ‪ ‬ﺃﻥﹼ ﺷﻌﻴﺒﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﱂ ﻳﻜﻦ ﻗﻂﹼ ﻋﻠﻰ ﺩِﻳﻨﻬﻢ ﻭﻻ ﰲ ﻣﻠﹼﺘﻬﻢ ﻓﻜﻴﻒ‬
‫ﻳ‪‬ﺤﺴﻦ ﺃﻥ ﻳﻘﺎﻝ ½ﺃﻭﻟﺘﻌﻮﺩ‪‬ﻥﹼ ﺃﻱ ﺗ‪‬ﺮﺟِﻌ‪‬ﻦ‪ ‬ﺇﱃ ﺣﺎﻟﺘﻜﻢ ﺍﻷُﻭﱃ¼ ﻭﺍﳋﻄﺎﺏ ﻟﻪ ﻭﻷَﺗ‪‬ﺒﺎﻋِﻪ؟ ﻭﻗﺪ ﺃﹸﺟﻴﺐ‪ ‬ﻋﻦ ﺫﻟﻚ ﺑﺜﻼﺛﺔ ﺃﻭﺟﻪ؛ ﺃﺣﺪﻫﺎ ﺃﻥ‬
‫ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﺭﺅﺳﺎﺋﻬﻢ ﻗﺼﺪﻭﺍ ﺑﻪ ﺍﻟﺘﻠﺒﻴﺲ‪ ‬ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡ ﻭﺍﻹ‪‬ﺎﻡ‪ ‬ﳍﻢ ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﺩﻳﻨﻬﻢ ﻭﻋﻠﻰ ﻣﻠﹼﺘﻬﻢ‪ ،‬ﺍﻟﺜﺎﱐ ﺃﻥ ﻳﺮﺍﺩ ﺑﻌﻮﺩﻩ ﺭﺟﻮﻋﻪ‬
‫ﺇﱃ ﺣﺎﻟﻪ ﻗﺒﻞﹶ ﺑِﻌﺜﺘِﻪ ﻣِﻦ ﺍﻟﺴﻜﻮﺕ ﻷﻧﻪ ﻗﺒﻞ ﺃﻥ ﻳ‪‬ﺒﻌ‪‬ﺚﹶ ﺇﻟﻴﻬﻢ ﻛﺎﻥ ﻳ‪‬ﺨﻔٰﻰ ﺇﳝﺎﻧ‪‬ﻪ ﻭﻫﻮ ﺳﺎﻛﺖ‪ ‬ﻋﻨﻬﻢ ﺑﺮﻱ ٌﺀ ﻣﻦ ﻣﻌﺒﻮﺩﺍ‪‬ﻢ ﻏﲑِ ﺍﷲ‪ ،‬ﺍﻟﺜﺎﻟﺚ‬
‫ﺗﻐﻠﻴﺐ ﺍﳉﻤﺎﻋﺔ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻷ‪‬ﻢ ﳌﹼﺎ ﺃﺻﺤﺒﻮﻩ ﻣ‪‬ﻊ‪ ‬ﻗﻮﻣﻪ ﰲ ﺍﻹﺧﺮﺍﺝ ﺻﺤﺒﻮﺍ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻬﻢ ﺣﻜﻢ‪ ‬ﺍﻟﻌ‪‬ﻮﺩِ ﺇﱃ ﺍﳌﻠﹼﺔ ﺗﻐﻠﻴﺒﺎ ﳍﻢ ﻋﻠﻴﻪ‬
‫ﻭﺃﻣﺎ ﺇﺫﺍ ﺟﻌﻠﻨﺎﻫﺎ ﲟﻌﲎ ½ﺻﺎﺭ¼ ﻓﻼ ﺇﺷﻜﺎﻝ ﰲ ﺫﻟﻚ ﺇﺫ ﺍﳌﻌﲎ‪½ :‬ﻟﹶﺘ‪‬ﺼِﲑ‪‬ﻥﱠ ﰲ ﻣﻠﹼﺘﻨﺎ ﺑﻌﺪ‪ ‬ﺃﹶﻥ ﱂ ﺗﻜﻮﻧﻮﺍ¼‪ ،‬ﻭﰲ ﻣﻠﹼﺘﻨﺎ ﺣﺎﻝ ﻋﻠﻰ ﺍﻷﻭ‪‬ﻝ‪،‬‬
‫ﺧﱪ‪ ‬ﻋﻠﻰ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻋﺪ‪‬ﻯ ½ﻋﺎﺩ¼ ﺑـ½ﰲ¼ ﺍﻟﻈﺮﻓﻴﺔِ ﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﻠﹼﺔ ﺻﺎﺭﺕ ﳍﻢ ﲟﱰﻟﺔ ﺍﻟﻮﻋﺎﺀِ ﺍﶈﻴﻂِ ‪‬ﻢ‪) .‬ﲰﲔ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶ﴾ ﻧ‪‬ﻌ‪‬ﻮﺩ‪ ‬ﻓﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳍﻤﺰﺓ ﺩﺍﺧﻠﺔ ﻋﻠﻰ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﻋﺎﻃﻔﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﶈﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬

‫‪220‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ان َ ٓ َ‬
‫ﺸﺎء‬ ‫ﻌﻮد ِﻓﻴْ َ ۤﺎ ِ ۤ‬
‫اﻻ َ ْ‬ ‫ان ُ ْ َ‬
‫ﻟﻨﺎ َ ْ‬ ‫وﻣﺎ َ ُ ْ ُ‬
‫ﻳﻜﻮن﴾ ﻳﻨﺒﻐﻲ)‪ۤ َ َ ﴿ (٢‬‬ ‫ﻧﺠﻨﺎ اﷲ ُ ِﻣﻨْ َﺎ َ َ‬
‫ﻌﺪ ا ِذ ْ َ َ‬ ‫ﻋﺪﻧﺎ ِ ْ ِ ِ ُ ْ‬
‫ﻣﻠﺘﻜﻢ َ ْ َ‬ ‫إﻧﻜﺎر ﴿ َﻗﺪِ اﻓْ َ َ ْ َﻳﻨﺎ َﻋ َ اﷲ ِ َ ِ ً‬
‫ﻛﺬﺑﺎ ِ ْ‬
‫ان ُ ْ َ‬
‫)‪(١‬‬
‫?ﺃﻱ ﺍﻟﻌﻮﺩ‪١٢.‬‬
‫ﻠﻨﺎ‬ ‫ﺷ‬
‫رﺑﻨﺎ ﻞ َ ْء ﻋ ْ ًِﻠﻤﺎ﴾ أي و ﻊ ﻋﻠﻤﻪ ﻛﻞ ﻲء‪ ،‬وﻣﻨﻪ ﺣﺎﱄ وﺣﺎﻟﻜﻢ ﴿ﻋَ َ اﷲ ِ َﺗﻮَ ْ َ‬
‫)‪(٥‬‬
‫ﺳ‬ ‫ٍ‬ ‫ُ‬ ‫وﺳ َﻊ َ َ‬‫رﺑﻨﺎ﴾)‪ (٣‬ذﻟﻚ)‪ (٤‬ﻓﻴﺨﺬﻟﻨﺎ ﴿ َ ِ‬ ‫اﷲُ َ َ‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﺃﻱ ﻗﻮﻡ ﺷﻌﻴﺐ‪>١٢.‬‬
‫ﻳﻦ َﻛ َ ُ ْوا ِ ْ‬
‫ﻣﻦ َ ْﻗﻮﻣِ ٖ ﴾ أي‬ ‫اﻟﺬ ْ َ‬ ‫وﻗﺎل ْ َ َ‬
‫اﻟﻤﻼ ُ ِ‬ ‫اﻟﻔﺘﺤِ ْ َ ﴿‪ ﴾﴾۸۹‬اﳊﺎﻛﻤﲔ ﴿ َ َ َ‬ ‫واﻧﺖ َﺧ ْ ُ ْ ٰ ِ‬
‫ﺑﺎﻟﺤﻖ َ َ ْ َ‬ ‫ﻨﻨﺎ َوﺑَ ْ َ َ ْ ِ َ‬
‫ﻗﻮﻣﻨﺎ ِ ْ َ‬ ‫رﺑﻨﺎ اﻓ َْﺘ ْﺢ﴾ اﺣﻜﻢ ﴿ﺑَ ْ َ َ‬
‫َ َ‬
‫)‪(٦‬‬

‫ﺟﻔﺔ﴾)‪ (١٠‬اﻟﺰﻟﺰﻟﺔ‬ ‫ون﴿‪َ َ َ َ ﴿ ﴾﴾۹۰‬‬

‫ﻓﺎﺧﺬﺗْ ُ ُﻢ اﻟﺮ ْ َ ُ‬ ‫ﻟﺨ ِ ُ ْ َ‬ ‫ﺷﻌ ْ ًﺒﺎ ِ ُ ْ‬
‫اﻧﻜﻢ ِ ً‬
‫اذا ٰ‬ ‫ﻗﺎل ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ‪َ ﴿ :‬ﻟ ِ ِﻦ﴾ ﻻم ﻗﺴﻢ ﴿ َ ْ ُ ْ‬
‫اﺗﺒﻌﺘﻢ ُ َ‬
‫)‪(٩‬‬ ‫)‪(٨)(٧‬‬

‫ﺷﻌ ْ ًﺒﺎ﴾ ﻣﺒﺘﺪأ‪ ،‬ﺧﱪه ﴿ َ َ ْ‬

‫ﺎن﴾‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻛﺬﺑﻮا ُ َ‬ ‫ﺟﺜﻤ ِ ْ َ ﴿‪ ﴾﴾۹۱‬ﺑﺎرﻛﲔ ﻋ اﻟﺮﻛﺐ ﻣﻴﺘﲔ)‪ِ ﴿ (١١‬‬
‫اﻟﺬ ْ َ‬ ‫اﻟﺸﺪﻳﺪة ﴿ َ َ ْ َ ُ ْ‬
‫ﻓﺎﺻﺒﺤﻮا ِ ْ َدارِ ِ ْﻢ ٰ ِ‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﻔﻬﺎﻡ‪ ‬ﺇﻧﻜﺎﺭٍ[ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﹶﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﻣﻨﻜﻢ ﺃﺣﺪ‪ ‬ﻫﺬﻳﻦ ﺍﻟﺸﻴﺌﲔ ﺃﻱ ﺍﻹﺧﺮﺍﺝ ﻣﻦ ﺍﻟﻘﺮﻳﺔ ﻭﺍﻟﻌ‪‬ﻮﺩ ﰲ ﺍﳌﻠﹼﺔ ﻋﻠﻰ ﻛﻞﹼ ﺣﺎﻝ ﺣﱴ ﰲ‬ ‫)‪(١‬‬
‫ﺣﺎﻝ ﻛﹶﺮﺍﻫﺘِﻨﺎ ﻟﺬﻟﻚ؟ )ﺍﻟﻠﺒﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻨﺒﻐِﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻣ‪‬ﺎ﴾ ﻟﻨﻔﻲ ﺍﳉﻮﺍﺯ ﻻ ﻟﻨﻔﻲ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺬﺍﰐﱠ ﻣﺘﺤﻘﱠﻖ‪ ،‬ﻓﻤﺎ ﻭ‪‬ﺟﻪ‪ ‬ﺍﻟﻨﻔﻲِ؟ ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫رﺑﻨﺎ﴾[ ﰲ ﻫﺬﺍ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻭﺟﻬﺎﻥ؛ ﺃﺣﺪﳘﺎ ﺃﻧﻪ ﻣﺘ‪‬ﺼﻞ ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﻣﻨﻘﻄﻊ‪ ،‬ﰒ ﺍﻟﻘﺎﺋﻠﻮﻥ ﺑﺎﻻﺗ‪‬ﺼﺎﻝ ﳐﺘﻠﻔﻮﻥ‪،‬‬ ‫ان َ ٓ َ‬
‫ﺸﺎء اﷲُ َ َ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ا ِ ۤﻻ َ ْ‬ ‫)‪(٣‬‬
‫ﻓﻤﻨﻬﻢ ﻣ‪‬ﻦ ﻗﺎﻝ ﻫﻮ ﻣﺴﺘﺜﻨ‪‬ﻰ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻭﺍﻟﺘﻘﺪﻳﺮ‪½ :‬ﻭﻣﺎ ﻳﻜﻮﻥ ﻟﻨﺎ ﺃﻥ ﻧﻌﻮﺩ ﻓﻴﻬﺎ ﰲ ﻭﻗﺖ ﻣﻦ ﺍﻷﻭﻗﺎﺕ ﺇﻻﹼ ﰲ ﻭﻗﺖ ﻣﺸﻴﺌﺔ‬
‫ﺍﷲ ﺫﻟﻚ¼‪ ،‬ﻭﻫﺬﺍ ﻣﺘﺼﻮ‪‬ﺭ ﰲ ﺣﻖ‪ ‬ﻣ‪‬ﻦ ﻋ‪‬ﺪ‪‬ﺍ ﺷ‪‬ﻌﻴﺒﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺈﻥﹼ ﺍﻷﻧﺒﻴﺎﺀ ﻻ ﻳ‪‬ﺸﺎﺀُ ﺍﷲُ ﺗﻌﺎﱃ ﺫﻟﻚ ﳍﻢ ﻷﻧﻪ ﻋ‪‬ﺼ‪‬ﻤ‪‬ﻬﻢ‪،‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﻣﻨﻬﻢ ﻣ‪‬ﻦ ﻗﺎﻝ ﻫﻮ ﻣﺴﺘﺜﻨ‪‬ﻰ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻣﺎ ﻳﻜﻮﻥ ﻟﻨﺎ ﺃﻥ ﻧﻌﻮﺩ ﻓﻴﻬﺎ ﰲ ﺣﺎﻝ ﺇﻻ ﰲ ﺣﺎﻝ ﻣﺸﻴﺌﺔ ﺍﷲ ﺗﻌﺎﱃ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺫﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻝﹶ ﴿ َ ٓ َ‬
‫ﺸﺎء﴾ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻭ‪‬ﺳِﻊ‪ ‬ﻋِﻠﻤ‪‬ﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ﻋِﻠﹾﻤ‪‬ﺎ﴾ ﲤﻴﻴﺰ ﻣ‪‬ﺤﻮ‪‬ﻝﹲ ﻋﻦ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻓﺎﻟﺘﻘﺪﻳﺮ‪½ :‬ﻭ‪‬ﺳِﻊ‪ ‬ﻋِﻠﻢ‪ ‬ﺭﺑ‪‬ﻨﺎ ﻛﻞﱠ ﺷﻲﺀٍ ¼ ‪.‬‬ ‫)‪(٥‬‬
‫)ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺣ‪‬ﻜﹸﻢ[ ﺃﻱ ﺍﻗﹾﺾِ‪ ،‬ﻷ‪‬ﻢ ﻳﺴﻤ‪‬ﻮﻥ ﺍﻟﻘﺎﺿِﻲ‪ ‬ﺍﻟﻔﺎﺗِﺢ‪ ‬ﻭﺍﻟﻔﺘ‪‬ﺎﺡ‪ ‬ﻷﻧ‪‬ﻪ ﻳ‪‬ﻔﺘﺢ ﻣ‪‬ﻮﺍﺿِﻊ‪ ‬ﺍﳊﻖ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﻟﺒﻌﺾ[ ﻳﻌﲏ ﻭﻗﺎﻝ ﲨﺎﻋﺔ ﻣِﻦ ﺃﺷﺮﺍﻑِ ﻗﻮﻡِ ﺷﻌﻴﺐٍ ﳑﻦ ﻛﻔﺮ ﺑﻪ ﻵﺧ‪‬ﺮِﻳﻦ ﻣﻨﻬﻢ‪½ :‬ﻟﺌﻦ ﺍﺗﺒﻌﺘﻢ ﺷﻌﻴﺒﺎ ﻋﻠﻰ‬ ‫)‪(٧‬‬
‫ﺩﻳﻨﻪ ﻭﺗﺮﻛﺘﻢ ﺩﻳﻨ‪‬ﻜﻢ ﻭﻣﻠﹼﺘ‪‬ﻜﻢ ﻭﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ﺇﻧﻜﻢ ﺇﺫﺍﹰ ﻟﹶﺨﺎﺳِﺮﻭﻥ¼‪) .‬ﺧﺎﺯﻥ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺷﻌﻴﺒﺎ﴾‬ ‫ْ ْ‬
‫اﺗﺒﻌﺘﻢ ُ ۡ ً‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻗﺎﻝ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ ﻥﹼ ﺍﳌﹶﻘﹸﻮﻝ ﻟﻪ ﺑﻌﻀ‪‬ﻬﻢ ﻻ ﺳﻴ‪‬ﺪﻧﺎ ﺷﻌﻴﺐ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻷﻥ ﻗﻮﻟﻪ ﴿ﻟ ﻦ‬ ‫)‪(٨‬‬
‫َ‬ ‫َ ِ ِ َّ َ ُ‬
‫ﻳ‪‬ﻤﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ‪ ‬ﻟﻪ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻻﻡ‪ ‬ﻗﹶﺴ‪‬ﻢٍ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﻻﻡ ﴿ َﻟ ِﻦ﴾ ﻫﻲ ﺍﻟﻼﻡ‪ ‬ﺍﳌﹸﻮ‪‬ﻃﱢﹶﺌﺔﹸ ﻟِﻠﻘﹶﺴ‪‬ﻢِ ﺍﶈﺬﻭﻑِ ﺗﻘﺪﻳﺮ‪‬ﻩ‪½ :‬ﻭﺍﷲِ ﻟﹶﺌِﻦ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻓﹶﺄﹶﺧ‪‬ﺬﹶﺗ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟ ‪‬ﺮﺟ‪‬ﻔﹶﺔﹸ﴾[ ﻭﻫﻜﺬﺍ ﰲ "ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﹶﺒﻮﺕ"‪ ،‬ﻭﰲ "ﺳﻮﺭﺓ ﻫﻮﺩ"‪﴿ :‬ﻭ‪‬ﺃﹶ ‪‬ﺧﺬﹶ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﻇﹶﻠﹶﻤ‪‬ﻮﺍ ﺍﻟﺼ‪‬ﻴ‪ ‬‬
‫ﺤﺔﹸ﴾ ]ﻫﻮﺩ‪[٦٧:‬‬
‫ﺃﻱ ﺻﻴﺤﺔﹸ ﺟﱪﻳﻞﹶ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﺻ‪‬ﺮ‪ ‬ﺧﺘ‪‬ﻪ ﻋﻠﻴﻬﻢ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻟﻌﻠﹼﻬﺎ ﺃﻱ ﺍﻟﺼﻴﺤﺔﹸ ﻛﺎﻧﺖ ﰲ ﻣ‪‬ﺒﺎﺩﻱ ﺍﻟﺮ‪‬ﺟﻔﺔِ ﻓﺄﹸﺳﻨِﺪ‬
‫ﻫﻼﻛﹸﻬﻢ ﺇﱃ ﺍﻟﺴﺒﺐ ﺍﻟﻘﺮﻳﺐ ﺗﺎﺭﺓﹰ ﻭﺇﱃ ﺍﻟﺒﻌﻴﺪ ﺃﹸﺧﺮٰﻯ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ۡ‬
‫ٰ‬
‫) ‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻴﺘِﲔ[ ﺇﳕﺎ ﻓﹶﺴ‪‬ﺮ ﴿ ِ ِ َ‬
‫ﺟﺜﻤﲔ﴾ ﺑﺎﳌﻴ‪‬ﺘﲔ ﻣ‪‬ﻊ‪ ‬ﺃﻥ ﺍﳉﺜﻮﻡ ﻣِﻦ ½ﺟ‪‬ﹶﺜﻢ‪ ‬ﺍﻟﻄﺎﺋﺮ‪ ¼‬ﺇﺫﺍ ﻟﹶﺼِﻖ‪ ‬ﺑﺎﻷﺭﺽ ﻷ‪‬ﻢ ﺗ‪‬ﻮﺳ‪‬ﻌ‪‬ﻮﺍ ﻓﻴﻪ ﻓﺎﺳﺘ‪‬ﻌﻤﻠﻮﻩ‬
‫‪Å‬‬
‫‪221‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﺃﻱ ﺍﺳﻢ ½ﻛﺄﻥ¼‪١٢.‬‬
‫ﺎﻧﻮا ُ ُﻢ‬‫ﺷﻌ ْ ًﺒﺎ َ ُ ْ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻛﺬﺑﻮا ُ َ‬ ‫ﻐﻨﻮا﴾ ﻳﻘﻴﻤﻮا)‪ِ ﴿ (١‬ﻓﻴْ َﺎ﴾ ﰲ دﻳﺎرﻫﻢ ﴿ َ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﳐﻔﻔﺔ واﲰﻬﺎ ﳏﺬوف أي ﻛﺄ‪‬ﻢ ﴿ ْﻟﻢ َ ْ َ ْ‬
‫?‬

‫ﻓﺘﻮ ﴾ أﻋﺮض ﴿ َﻋﻨْ ُ ْﻢ َ َ َ‬

‫وﻗﺎل ٰ َ ْﻘﻮم ِ‬ ‫ﻳﻦ﴿‪ ﴾﴾۹۲‬اﻟﺘﺄﻛﻴﺪ ﺑﺈﻋﺎدة اﳌﻮﺻﻮل وﻏﲑه ﻟﻠﺮد ﻋﻠﻴﻬﻢ ﰲ ﻗﻮﳍﻢ اﻟﺴﺎﺑﻖ ﴿ َ َ َ‬ ‫ْٰ‬
‫اﻟﺨ ِ ِ ْ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬
‫?ﺃﺻﻠﻪ ﺃﺃﺳﻰ‪ ١٢.‬ﺻﺎﻭﻱ‬ ‫‪٢‬‬ ‫‪٢‬‬
‫ﻳﻦ﴿‪ ﴾﴾۹۳‬اﺳﺘﻔﻬﺎم ﲟﻌﲎ‬ ‫ﻓﻜﻴﻒ ٰ ﴾ أﺣﺰن ﴿ َﻋ ٰ َ ْﻗﻮم ٍ ﻛ ٰ ِ ِ ْ َ‬ ‫َﻜﻢ﴾ ﻓﻠﻢ ﺗﺆﻣﻨﻮا ﴿ َ َ ْ َ‬ ‫ﺼﺤﺖ ُ ْ‬
‫ِﺳﻠﺖِ َر ْ َو َ َ ْ ُ‬ ‫ﻟﻘﺪ َاﺑ ْﻠ ْ ُ ُ ْ‬
‫َﻐﺘﻜﻢ ر ٰ ٰ‬ ‫ََ ْ‬
‫)‪(٦‬‬

‫ﺑﺎﻟﺒﺎﺳﺎءِ﴾ ﺷﺪة اﻟﻔﻘﺮ)‪َ ﴿ (١٠‬واﻟ ٓاءِ﴾‬

‫اﺧﺬﻧﺎ﴾ ﻋﺎﻗﺒﻨﺎ)‪﴿ (٩‬اَ ْ َﻠ َﺎ ِ ْ َ ْ َ ٓ‬
‫اﻻ َ َ ْ َ ۤ‬ ‫ارﺳﻠﻨﺎ ِ ْ َ ْ َﻳﺔٍ ْ‬
‫ﻣﻦ ﻧ ِ ٍ ّ﴾ ﻓﻜﺬﺑﻮه)‪ۤ ِ ﴿ (٨‬‬ ‫اﻟﻨﻔﻲ)‪ۤ َ َ ﴿ (٧‬‬
‫وﻣﺎ َ ْ َ ْ َ‬
‫ﻋﻮن﴿‪...................................................................... (١٢)﴾﴾۹۴‬‬ ‫اﳌﺮض ﴿ َ َﻟﻌﻠ ُ ْﻢ َ ُ ْ َ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(١١‬‬

‫ﺡ ﻣﻜﺎﻧ‪‬ﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ ﰲ "ﻫﻮﺩ"‪ ،‬ﺁﻳﺔ‪ ٩٤:‬ﺑﺘﺼﺮﻑ(‬

‫ﲟﻌﲎ ﺍﻹﻗﺎﻣﺔ ﻭﺍﺳﺘ‪‬ﻌﲑ ﻣِﻦ ﻫﺬﺍ ﻟﻠﻤﻴ‪‬ﺖ ﻷﻧﻪ ﻻ ﻳ‪‬ﱪ‪ ‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻘﻴﻤﻮﺍ[ ﻓﺴﺮﻩ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﺑﲔِ ﻣﺂ ِﺧﺬِ ﺍﻟﻐِﻨٰﻰ ﻫﻨﺎ ﻭﻫﻮ ﺃﻧﻪ ﻣﺄﺧﻮﺫ ﻣِﻦ ﻗﻮﳍﻢ‪½ :‬ﻏﹶﻨِﻴﺖ‪ ‬ﺑﺎﳌﻜﺎﻥ¼ ﺃﻱ‬ ‫)‪(١‬‬
‫ﺃﹶﻗﹶﻤﺖ‪ ‬ﺑﻪ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﻣﻦ ﺍﻟﻐِﻨٰﻰ ﺍﻟﺬﻱ ﻫﻮ ﺿﺪ ﺍﻟﻔﻘﺮ ﻳﻘﺎﻝ‪½ :‬ﻏﹶﻨِﻲ‪ ‬ﺍﻟﺮﺟﻞﹸ ﻳ‪‬ﻐﻨٰﻰ¼ ﺇﺫﺍ ﺍﺳﺘ‪‬ﻐﻨٰﻰ‪ ،‬ﻓﻤﻌﲎ ﺍﻵﻳﺔ‪ :‬ﻛﺄﹶﻥﹾ ﱂ ﻳ‪‬ﻌﻴﺸﻮﺍ ﻓﻴﻬﺎ‬
‫ﻣﺘﻨﻌ‪‬ﻤِﲔ ﻣﺴﺘﻐﻨِﲔ‪) .،‬ﺧﺎﺯﻥ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺘﺄﻛﻴﺪ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻋﺘﺮﺍﺽ ﻳ‪‬ﺮِﺩ ﻭﻫﻮ ﺃﻥ ﻣﻘﺘﻀﻰ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﻘﺎﻝ ½ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ¼ ﻓﻤﺎ‬ ‫)‪(٢‬‬
‫ﻭﺟﻪ‪ ‬ﺇﻋﺎﺩﺓِ ﻗﻮﻟِﻪ ﴿ا َّ ِ ۡﻳﻦ ّ ۡ‬
‫ﻛﺬﺑﻮ ا ُ ۡ ً‬
‫ﺷﻌﻴﺒﺎ﴾؟‪ ،‬ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﻹﻋﺎﺩﺓ ﻟﻠﺘﺄﻛﻴﺪ ﻟﻴﻜﻮﻥ ﺃﺷﺪ‪ ‬ﺭﺩ‪‬ﺍﹰ ﻋﻠﻴﻬﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫َ‬ ‫َ َ َ ُ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻏﲑِﻩ[ ﻭﻫﻮ ﺍﻟﻔﻌﻞ ﻭﻟﻔ ﹸ‬
‫ﻆ ½ﺷﻌﻴﺐ¼ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﻭﺿﻤﲑ‪ ‬ﺍﻟﻔﺼﻞ ﰲ ﻗﻮﻟﻪ ﴿ﻛﹶﺎﻧ‪‬ﻮ‪‬ﺍ ﻫ‪‬ﻢ﴾‪...‬ﺇﱁ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ‬ ‫اذا َّ ٰ‬ ‫ۡ‬
‫ﻌﻴﺒﺎ ِ ُ ْ‬
‫اﻧﻜﻢ ِ ً‬ ‫ْ ْ‬
‫ﻟﺨﺴﺮون﴾‪) .‬ﳐﻄﻮﻃﺔ ﺟ‪‬ﻤﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ِ ُ َ‬ ‫اﺗﺒﻌﺘﻢ ُﺷ َ ً َّ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻗﻮﻟِﻬﻢ ﺍﻟﺴﺎﺑﻖِ[ ﻭﻫﻮ ﻗﻮﻟﹸﻬﻢ‪﴿ :‬ﻟ ﻦ‬
‫َ ِ ِ َّ َ ُ‬
‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻋﺮ‪‬ﺽ‪ [‬ﻓﻐﺮﺽ ﺍﳌﻔﺴﺮ ﻣﻦ ﺗﻔﺴﲑﻩ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍ‪‬ﺎﺯﻱ‪ ‬ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫‪ ﴾...‬ﺇﱁ ﺑﻴﺎﻥﹸ ﻛﻔﺮِﻫﻢ ﺑﻪ ﻭﻫﻮ ﻏﲑ‪ ‬ﻣﺴﺘﻘﻴﻢ‬ ‫ۡ‬
‫ﻓﻜﻴﻒ ٰا ٰ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﻠﹶﻢ ﺗﺆﻣﻨﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺣ‪‬ﺬﻓﺎﹰ ﻷﻥﹼ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫﴿َ َ َ‬ ‫)‪(٦‬‬
‫ﺑِﺪ‪‬ﻭﻥ ﻫﺬﺍ ﺍﶈﺬﻭﻑِ‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﻔﻬﺎﻡ ﲟﻌﲎ ﺍﻟﻨﻔﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻺﻧﻜﺎﺭ ﲟﻌﲎ ﺍﻟﻨﻔﻲ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴ‪‬ﺒﺎﻕ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻜﺬﺑﻮﻩ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻓﺎ ﻷﻥ ﻗﻮﻟﻪ ﴿ا ِ ۤﻻ َ َ ْ َ ۤ‬
‫اﺧﺬﻧﺎ﴾‪...‬ﺇﱁ‪ ،‬ﻻ ﻳ‪‬ﺘﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺍﻹﺭﺳﺎﻝ ﻭﺇﳕﺎ ﻳ‪‬ﺘﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺍﻟﺬﻱ‬ ‫)‪(٨‬‬
‫ﻗﺪ‪‬ﺭﻩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﺎﻗﹶﺒ‪‬ﻨ‪‬ﺎ[ ﻓﺴ‪‬ﺮﻩ ﺑﻪ ﻟﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ ﻭﺳﻴﺎﻗِﻪ ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﻷﺧﺬ ﻫﺎﻫﻨﺎ ﻣﻌﻨﺎﻩ ﺍﻟﻌﺮﰲ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺷ ‪‬ﺪﺓِ ﺍﻟﻔﻘﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣِﻦ ½ﺑ‪‬ﺆ‪‬ﺱٍ¼ ﻭﻫﻮ ﺍﻟﺸﺪ‪‬ﺓﹸ ﰲ ﺍﻟﻔﻘﺮ ﻻ ﻣِﻦ ½ﺍﻟﺒﺄﺱ¼ ﻭﻫﻮ ﺍﻟﺸﺪ‪‬ﺓ ﰲ ﺍﳊﺮﺏ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ‬
‫ﻭﺍﻟﺒﻴﺎﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺍﳌﺮﺽ[ ﰲ "ﺍﻟﻠﺴﺎﻥ"‪½ :‬ﺍﻟﻀﺮ‪‬ﺍﺀ¼ ﺍﻟﻨﻘﺺ ﰲ ﺍﻷﻣﻮﺍﻝِ ﻭﺍﻷﻧﻔﺲِ ﻛﺎﳌﺮﺽ‪ ،‬ﻓﻔﻲ ﺗﻔﺴﲑ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ‬
‫ِ‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬‬
‫ﻫﻮ ﺍﻟﺜﺎﱐ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴ‪‬ﺒﺎﻕ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻀ ‪‬ﺮﻋ‪‬ﻮ‪‬ﻥﹶ﴾[ ﱂ ﻳﺪﻏﻢ ﰲ "ﺍﻷﻧﻌﺎﻡ" ﳌﻨﺎﺳﺒﺔ ﺍﳌﺎﺿﻲ ﺍﳌﺬﻛﻮﺭ ﻫﻨﺎﻙ ﺑﻘﻮﻟﻪ ﴿ﺗ‪‬ﻀ‪‬ﺮ‪‬ﻋ‪‬ﻮ‪‬ﺍ﴾ ]‪ [٤٣‬ﻋﻠﻰ ﺃﻥﹼ ﻛﻼ‬ ‫)‪ (١٢‬ﻗﻮﻟﻪ‪﴿] :‬ﻟﹶﻌ‪ ‬ﱠﻠﻬ‪‬ﻢ‪ ‬ﻳ‪ ‬‬
‫ﻣﻨﻬﻤﺎ ﺟﺎﺀ ﻋﻠﻰ ﺍﻟﻔﻚ‪ ،‬ﻭﻫﻨﺎ ﳌﹼﺎ ﱂ ﻳ‪‬ﺬﻛﺮ ﺍﳌﺎﺿﻲ ﺃﹶﺗﻰ ﺑﺎﳌﻀﺎﺭﻉ ﻣ‪‬ﺪﻏﹶﻤﺎ ﻋﻠﻰ ﺍﻷﺻﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪222‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اﻟﺤﺴﻨﺔ﴾ اﻟﻐﲎ واﻟﺼﺤﺔ ﴿ َﺣ‬ ‫اﻟﺴﻴﺌﺔِ﴾ اﻟﻌﺬاب)‪َ َ َ َ ْ ﴿ (٤‬‬
‫َ‬ ‫ﺑﺪﻟﻨﺎ﴾ أﻋﻄﻴﻨﺎﻫﻢ)‪َ ﴿ (٣)(٢‬ﻣ َﺎ َن‬ ‫ﻳﺘﺬﻟﻠﻮن ﻓﻴﺆﻣﻨﻮن ﴿ ُﺛﻢ َ ْ َ‬
‫)‪(١‬‬

‫ﻧـــــــــــــــــ‬
‫ﺑﺎءﻧﺎ اﻟ ٓاءُ َواﻟ ٓ ُاء﴾ ﻛﻤﺎ ﻣﺴﻨﺎ)‪ (٧‬وﻫﺬه ﻋﺎدة اﻟﺪﻫﺮ وﻟﻴﺴﺖ ﺑﻌﻘﻮﺑﺔ‬ ‫ﻗﺪ َﻣﺲ َ ٓ َ َ‬
‫)‪(٦‬‬
‫ﻋﻔﻮا﴾ ﻛﺜﺮوا ﴿ َ ُ ْ‬
‫وﻗﺎﻟﻮا﴾ ﻛﻔﺮا ﻟﻠﻨﻌﻤﺔ ﴿ َ ْ‬
‫)‪(٥‬‬
‫ََْ‬
‫? ‪١٢.‬‬
‫ﺸﻌﺮون﴿‪ ﴾﴾۹۵‬ﺑﻮﻗﺖ‬
‫ﻐﺘﺔ﴾ ﻓﺠﺄة ﴿و ُ ْﻢ َﻻ َ ْ ُ ُ ْ َ‬ ‫ﻣﻦ اﷲ ﻓﻜﻮﻧﻮا ﻋ ﻣﺎ أﻧﺘﻢ ﻋﻠﻴﻪ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ)‪ََ﴿ : (٨‬ﻓﺎ َ ْ‬
‫ﺧﺬﻧ ٰ ُ ْﻢ﴾ ﺑﺎﻟﻌﺬاب)‪ً َ ْ َ ﴿ (٩‬‬
‫‪٢‬‬
‫ْ‬
‫ﻣﻨﻮا﴾ ﺑﺎﷲ ورﺳﻠﻬﻢ ﴿ َوا َ ْﻘﻮا﴾ اﻟﻜﻔﺮ واﳌﻌﺎﺻﻲ‬
‫)‪(١٣‬‬
‫ْ‬ ‫اﻟﻘﺮی﴾ اﳌﻜﺬﺑﲔ ﴿ َ ُ‬
‫)‪(١٢‬‬
‫ﻞ ُ‬ ‫َ‬ ‫ْ‬ ‫ﳎﻴﺌﻪ)‪ (١٠‬ﻗﺒﻠﻪ)‪َ َ ﴿ (١١‬‬
‫وﻟﻮ َان اَ ْ‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬
‫ﻣﻦ ا َ ٓ ِ‬
‫ﻟﺴﻤﺎء﴾ ﺑﺎﳌﻄﺮ ‪.........................................‬‬ ‫ﻟﻔﺘﺤﻨﺎ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ َﻋﻠَﻴْ ِ ْﻢ َ َ ٰ ٍ‬
‫ﺑﺮﻛﺖ َ‬
‫(‬‫‪١٤‬‬ ‫)‬
‫﴿ََ َ ْ َ‬

‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﺆﻣﻨﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺣﻜﻤﺘﻪ ﺗﻌﺎﱃ ﺑﺄﺧﺬﻫﻢ ﺑﺎﻟﺒﺄﺳﺎﺀ ﻭﺍﻟﻀﺮ‪‬ﺍﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻋﻄﻴﻨﺎﻫﻢ[ ﺇﳕﺎ ﻓﺴﺮ ﺑـ½ﺃﻋﻄﻴﻨﺎﻫﻢ¼ ﺩﻓﻌﺎ ﳌﺎ ﻳﻘﺎﻝ ﺇﻥ ﻣﻌﲎ ½ﺑﺪ‪‬ﻟﺖ‪ ‬ﻫﺬﺍ ﺑﺬﻟﻚ¼ ½ﺃﹶﺧﺬﺕ‪ ‬ﺫﺍﻙ ﻭﺃﻋﻄﻴﺖ‪ ‬ﻫﺬﺍ¼‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻌﲎ‬ ‫)‪(٢‬‬
‫ﻻ ﻳﺴﺘﻘﻴﻢ ﻫﺎﻫﻨﺎ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺄﺧﺬ ﺷﻴﺌﺎﹰ ﻟﻨﻔﺴﻪ ﰲ ﻫﺬﺍ ﺍﻟﺘﺒﺪﻳﻞ ﻭﺃﻳﻀﺎ ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺗﻌﺪﻳﺔﹸ ½ﺑ‪‬ﺪ‪‬ﻝﹶ¼ ﺇﱃ ﺃﺣﺪ ﺍﳌﻔﻌﻮﻟﲔ ﺑﺎﻟﺒﺎﺀ‬
‫ﻭﻫﺎﻫﻨﺎ ﻛﻼﳘﺎ ﺑﻐﲑ ﺍﻟﺒﺎﺀ‪ ،‬ﻓﺄﺟﺎﺏ ﺍﻟﺸﺎﺭﺡ ﺑﺄﻥ ﴿ﺑ‪‬ﺪ‪‬ﻟﹾﻨ‪‬ﺎ﴾ ﲟﻌﲎ ½ﺃﹶﻋﻄﹶﻴﻨﺎ¼ ﻭﻫﻮ ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺑﻨﻔﺴﻪ ﺇﱃ ﺍﳌﻔﻌﻮﻟﲔ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﰲ ﺍﻟﺘﺒﺪﻳﻞ‬
‫ﻣﺎ ﺩﺧﻠﺘ‪‬ﻪ ﺍﻟﺒﺎﺀُ ﻳﻜﻮﻥ ﻣﺄﺧﻮﺫﺍﹰ ﻭﻣﺎ ﻳﻌﺪ‪‬ﻯ ﺇﻟﻴﻪ ﺍﻟﻔﻌﻞ ﺑﻨﻔﺴﻪ ﻳﻜﻮﻥ ﻣﺘﺮﻭﻛﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ‪‬ﻢ[ ﺃﺷﺎﺭ ﺑﺘﻘﺪﻳﺮِ ½ﻫ‪‬ﻢ¼ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭ‪‬ﻝ ﳏﺬﻭﻑ ﻷﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻣ‪‬ﻜﹶﺎﻥﹶ ﺍﻟﺴ‪‬ﻴ‪‬ﹶﺌﺔِ﴾ ﻇﺮﻑ ﻻ ﻣﻔﻌﻮﻝﹲ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﺃﹶﺧﺬﹶ‬ ‫)‪(٣‬‬
‫ﺍﳌﻔﻌﻮﻟﹶﲔ ﻓﻤﺎ ﺍﳊﺎﺟﺔﹸ ﺇﱃ ﺗﻘﺪﻳﺮِ ﺿﻤﲑِ ½ﻫﻢ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻌﺬﺍﺏِ[ ﺃﻱ ﺍﳊﺎﺻﻞِ ﺑﺸﺪ‪‬ﺓِ ﺍﻟﻔﻘﺮِ ﻭﺍﳌﺮﺽِ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺍﻟﻐﲎ ﻭﺍﻟﺼﺤﺔ¼ ﻟﹶﻒ‪ ‬ﻭﻧﺸﺮ ﻣﺮﺗ‪‬ﺐ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﹶﺜﹸﺮ‪‬ﻭﺍ[ ﺃﻱ ﻋ‪‬ﺪ‪‬ﺩﺍﹰ ﻭﻋ‪‬ﺪ‪‬ﺩﺍﹰ ﻣِﻦ ½ﻋ‪‬ﻔﹶﺎ ﺍﻟﻨﺒﺎﺕ‪ ¼‬ﺇﺫﺍ ﻛﹶﺜﹸﺮ‪ ‬ﻭﺗ‪‬ﻜﺎﹶﺛﻒ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻔﺮﺍﹰ ﻟﻠﻨﻌﻤﺔ[ ﺇﳕﺎ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷ‪‬ﻢ ﻟﻮ ﻗﺎﻟﻮﻩ ﻟﺒﻴﺎﻥ ﺍﳊﺎﻝ ﺃﻭ ﻟﻠﺘﺤﺴ‪‬ﺮ ﻭﺍﻟﻨﺪﺍﻣﺔ ﻻ ﻳ‪‬ﺴﺘ‪‬ﺤِﻘﱡﻮﺍ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﺘ‪‬ﺪﺑ‪‬ﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﺴﻨ‪‬ﺎ[ ﺃﻱ ﻣ‪‬ﺎ ﺫﹸﻛﺮ ﻣِﻦ ﺍﻷﻣﺮ‪‬ﻳﻦ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﻫﺬﻩ ﻋﺎﺩﺓ ﺍﷲ‪...‬ﺇﱁ¼ ﻫﺬﺍ ﻣِﻦ ﲨﻠﺔِ ﻣﻘﻮﻟِﻬﻢ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻓﻜﻮﻧﻮﺍ‪...‬ﺇﱁ¼ ﻫﺬﺍ‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﻣ ‪‬‬ ‫)‪(٧‬‬
‫ﻣِﻦ ﻗﻮﻝِ ﺑﻌﻀِﻬﻢ ﻟﺒﻌﺾ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﺍﻵﺗﻴﺔ ﻟﻴﺴﺖ ﻣِﻦ ﻣ‪‬ﻘﻮﻟﺘِﻬﻢ ﺑﻘﺮﻳﻨﺔِ ﺍﻟﻈﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻌﺬﺍﺏ[ ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭ ﺍﻟﻌ‪‬ﺬﺍﺏ‪ ‬ﻷﻧ‪‬ﻪ ﺇﺫﺍ ﻧ‪‬ﺴِﺐ ﺍﻷ ‪‬ﺧﺬﹸ ﺇﻟﻴﻪ ﺳ‪‬ﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣِﺜﻞ ½ﺃﹶﺧﺬ ﺍﷲُ ﻓﻼﻧﺎ¼ ﻓﺎﳌﺮﺍﺩ‪ ‬ﺑﺎﻷ ‪‬ﺧﺬِ ﺍﻟﻌ‪‬ﺬﺍﺏ‪‬‬ ‫)‪(٩‬‬
‫ْ ٰ‬
‫ﻓﺎﺧﺬﻧ ُ ۡ ﴾ ﺍﻵﰐ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻭﺍﻹﻫﻼﻙ‪ ‬ﻛﻤﺎ ﻳ‪‬ﻈﻬﺮ ﻣِﻦ ﻛﹸﺘ‪‬ﺐ ﺍﻟﻠﹼﻐ‪‬ﺔ ﻭﻫﻜﺬﺍ ﺍﻟﻜﻼﻡ‪ ‬ﰲ ﴿ َ َ َ‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺑﻮﻗﺖ ﳎﻴﺌﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻗﹶﺒﻠﹶﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊٍ ﻟِﻤﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺃﹶﺧﺬﹶﻫﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻣﻊ ﻋ‪‬ﺪ‪‬ﻡِ ﺷﻌﻮﺭِﻫﻢ ﺑﻪ ﻏﲑ ﻣﺘﺼﻮ‪‬ﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ْ ْ‬ ‫ۤ‬ ‫ْ‬
‫ارﺳﻠﻨﺎ ِﰲۡ َ ْ ٍ‬
‫ﻗﺮﻳﺔ﴾‪...‬ﺇﱁ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺬﺑِﲔ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ ﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ﴿ ُ‬
‫اﻟﻘﺮی﴾ ﺍﻟﻘﺮٰﻯ ﺍﳌﺪﻟﻮﻝﹸ ﻋﻠﻴﻬﺎ ﺑﻘﻮﻟﻪ ﺍﻟﺴﺎﺑﻖِ‪﴿ :‬وﻣﺎ‬
‫َ َ َ َ َ‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﺍﳌﹸﻜﹶ ﱢ‬
‫َ‬
‫ﻣﻜﺔ ﻭﻣﺎ ﺣﻮﻟﹶﻬﺎ‪) .‬ﺑﻴﻀﺎﻭﻱ‪ ،‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٣‬ﻗﻮﻟﻪ‪] :‬ﺍﻟﻜﻔﺮ‪ ‬ﻭﺍﳌﻌﺎﺻِﻲ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻔﻌﻮﻝﹶ ﳏﺬﻭﻑ ﺑﻘﺮﻳﻨﺔِ ﺍﳌﹶﻘﺎﻡِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٤‬ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺨﻔﻴﻒ ﻭﺍﻟﺘﺸﺪﻳﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ‪‬ﻤﺎ ﻗﺮﺍﺀﺗﺎﻥِ ﺳﺒﻌﻴﺘ‪‬ﺎﻥِ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗﻪ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬

‫‪223‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻞ اﻟْ ُ ي﴾‬ ‫ﻳﻜﺴﺒﻮن﴿‪َ ِ َ َ َ ﴿ ﴾﴾۹۶‬‬
‫اﻓﺎﻣﻦ اَ ْ ُ‬ ‫ﺎﻧﻮا َ ْ ِ ُ ْ َ‬
‫ﻓﺎﺧﺬﻧ ٰ ُ ْﻢ﴾ ﻋﺎﻗﺒﻨﺎﻫﻢ ﴿ ِ َﺑﻤﺎ َ ُ ْ‬ ‫ﻛﺬﺑﻮا﴾ اﻟﺮﺳﻞ ﴿ َ َ َ ْ‬
‫واﻻرض﴾ ﺑﺎﻟﻨﺒﺎت ﴿ َو ٰﻜ ِْﻦ َ ُ ْ‬ ‫﴿َ َْْ ِ‬
‫)‪(١‬‬

‫ان‬ ‫ﻋﻨﻪ ﴿ َ َاو َ ِ َ‬

‫اﻣﻦ ا َ ْﻞُ اﻟْ ُ ي َ ْ‬ ‫ﻮن‬ ‫ِﻤﻮن﴿‪ ﴾﴾۹۷‬ﻏﺎﻓﻠ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ﺑﺎﺳﻨﺎ﴾ ﻋﺬاﺑﻨﺎ)‪﴿ (٣‬ﺑَ ٰ ًﺘﺎ﴾ ﻟﻴﻼ )‪﴿ (٤‬و ُ ْﻢ َ ٓ‬
‫ﻧﺎ‪Ò‬‬ ‫َ‬ ‫ُ‬ ‫ﻳﺎﺗﻴ ُ ْﻢ َ ْ‬
‫َ‬ ‫ِ‬ ‫ان ْ‬
‫ْ‬ ‫َ‬ ‫﴿‬ ‫)‪(٢‬‬
‫اﳌﻜﺬﺑﻮن‬
‫‪٢‬‬ ‫‪٢‬‬
‫اﻓﺎﻣﻨﻮا َﻣ ْ َ اﷲ ِ﴾ إﺳﺘﺪراﺟﻪ إﻳﺎﻫﻢ ﺑﺎﻟﻨﻌﻤﺔ وأﺧﺬﻫﻢ ﺑﻐﺘﺔ ﴿ َ َ‬
‫ﻓﻼ‬ ‫ﻳﻠﻌﺒﻮن﴿‪ْ ُ ِ َ َ َ ﴿ ﴾﴾۹۸‬‬
‫ﺑﺎﺳﻨﺎ ُﺿ ً ﴾ ‪‬ﺎرا ﴿و ُ ْﻢ َ ْ َ ُ ْ َ‬ ‫ﻳﺎﺗﻴ ُ ْﻢ َ ْ ُ َ‬
‫ْ َِ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫اﻻرض﴾ ﺑﺎﻟﺴﻜﲎ ﴿ ِﻣﻦ َ ْﻌﺪِ﴾ ﻫﻼك‬ ‫ﻳﻦ َ ِ ُ ْ َ‬

‫ﻳﺮﺛﻮن ْ َ ْ َ‬ ‫وﻟﻢ ﻳَ ْﺪِ﴾ ﻳﺘﺒﲔ)‪ِ ِ ﴿ (٨‬‬
‫ﻟﻠﺬ ْ َ‬ ‫ون﴿‪﴿ ﴾﴾۹۹‬اَ َ َ ْ‬ ‫اﻟﻘﻮم ْ ٰ‬
‫اﻟﺨ ِ ُ ْ َ‬ ‫َْ َ ُ‬
‫ﻳﺎﻣﻦ َﻣ ْ َ اﷲ ِ ِاﻻ ْ َ ْ ُ‬
‫ﻉ‬
‫)‪(٩‬‬ ‫)‪(٧‬‬ ‫ﻉ‬

‫ﺑﺬﻧﻮﺑ ِ ِ ْﻢ﴾ ﻛﻤﺎ أﺻﺒﻨﺎ ﻣﻦ‬ ‫﴿اَ ْﻠ ِ َ ۤﺎ َ ْ‬

‫ان﴾ ﻓﺎﻋﻞ ‪ ،‬ﳐﻔﻔﺔ واﲰﻬﺎ ﳏﺬوف أي أﻧﻪ ﴿ ْﻟﻮ َ َ ٓ ُ‬
‫ﺸﺎء َ َاﺻ ْﻨٰ ُ ْﻢ﴾ ﺑﺎﻟﻌﺬاب ﴿ ِ ُ ُ ْ‬
‫)‪(١١‬‬ ‫)‪(١٠‬‬ ‫?‬

‫ﻗﺒﻠﻬﻢ‪ ،‬واﳍﻤﺰة ﰲ اﳌﻮاﺿﻊ اﻷرﺑﻌﺔ)‪ (١٢‬ﻟﻠﺘﻮﺑﻴﺦ‪ ،‬واﻟﻔﺎء واﻟﻮاو اﻟﺪاﺧﻠﺔ ﻋﻠﻴﻬﻤﺎ ﻟﻠﻌﻄﻒ‪ ،‬وﰲ ﻗﺮاءة ﺑﺴﻜﻮن اﻟﻮاو ﰲ‬
‫‪٣‬‬ ‫‪٣‬‬

‫ض﴾[ ﻓﱪﻛﺎﺕ ﺍﻟﺴﻤﺎﺀِ ﺍﳌﻄﺮ‪ ‬ﻭﺑﺮﻛﺎﺕ‪ ‬ﺍﻷﺭﺽ ﺍﻟﻨﺒﺎﺕ‪ ‬ﻭﺍﻟﺜﻤﺎﺭ‪ ‬ﻭﲨﻴﻊ‪ ‬ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳋﲑﺍﺕ‬ ‫واﻻَ ْر ِ‬ ‫ﻣﻦ َ ٓ ِ‬
‫اﻟﺴﻤﺎء َ ْ‬ ‫ﻗﻮﻟﻪ‪ٍ ٰ َ َ ﴿] :‬‬
‫ﺑﺮﻛﺖ َ‬ ‫)‪(١‬‬
‫ﻭﺍﻷﻧﻌﺎﻡ ﻭﺍﻷﺭﺯﺍﻕ ﻭﺍﻷﻣﻦِ ﻭﺍﻟﺴﻼﻣﺔِ ﻣِﻦ ﺍﻵﻓﺎﺕ‪ ،‬ﻭﻛﻞﱡ ﺫﻟﻚ ﻣِﻦ ﻓﻀﻞِ ﺍﷲ ﻭﺇﺣﺴﺎﻧِﻪ ﻋﻠﻰ ﻋﺒﺎﺩﻩ‪) .‬ﺧﺎﺯﻥ(‬
‫ۡ ْ ً‬ ‫ْ‬
‫ﺑﻐﺘﺔ﴾ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺍﻋﺘﺮﺍﺽ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﻛﺮﺧﻲ(‬ ‫ﻓﺎﺧﺬ ٰﻧ‬
‫﴿ََ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﹸﻜﺬﱢﺑﻮﻥ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ ِ‬
‫اﻓﺎﻣﻦ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ‬ ‫)‪(٢‬‬
‫ُ َ َ‬ ‫َََ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﺬﺍﺑ‪‬ﻨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ½ﺍﻟﺒﺄﺱ¼ ﻭﻫﻮ ﺍﻟﻌﺬﺍﺏ ﻻ ﻣﻦ ½ﺑﺆﺱ¼ ﻭﻫﻮ ﺍﻟﺸﺪﺓ ﰲ ﺍﻟﻔﻘﺮ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ‪) .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻟﻴﻼ[ ﻓﺴﺮ ﺍﻟﺒﻴﺎﺕ‪ ‬ﺑﺎﻟﻠﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻪ ﻭﻗﺘ‪‬ﻪ ﻓﻴﻜﻮﻥ ﻇﺮﻓﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ً ] :‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻓﹶﺄﹶﻣِﻨ‪‬ﻮ‪‬ﺍ ﻣ‪‬ﻜﹾﺮ‪ ‬ﺍﷲِ﴾[ ﺗﻜﺮﻳﺮ‪ ‬ﺍﻟﻨﻜﲑ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺘﻮﺑﻴﺦ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ ‬ﲟﻜﺮِ ﺍﷲ ﺇﺗﻴﺎﻥﹸ ﺑﺄﺳﻪِ ﰲ ﺍﻟﻮﻗﺘ‪‬ﲔ ﺍﳌﺬﻛﻮﺭ‪‬ﻳﻦ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘِﺪﺭﺍﺟ‪‬ﻪ ﺇﻳ‪‬ﺎﻫﻢ‪...‬ﺇﱁ[ ﻭﺍﳌﻜﺮ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﳎﺎﺯ ﺑﺎﻻﺳﺘﻌﺎﺭﺓ ﻷﻥ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻟﻪ ﻻ ﻳﻠﻴﻖ ﻫﻨﺎ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﲟﻜﺮ ﺍﷲ ﻫﻨﺎ‬ ‫)‪(٦‬‬
‫ﻓِﻌﻞﹲ ﻳ‪‬ﻌﺎﻗِﺐ‪ ‬ﺑﻪ ﺍﻟﻜﹶﻔﹶﺮﺓﹶ ﻋﻠﻰ ﻛﻔﺮِﻫﻢ ﻭﺃﹸﺿِﻴﻒ‪ ‬ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻟِﻤ‪‬ﺎ ﻛﺎﻥ ﻋﻘﻮﺑﺔﹰ ﻋﻠﻰ ﺫﻧﺒﻬﻢ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻌ‪‬ﺮ‪‬ﺏ‪ ‬ﺗ‪‬ﺴﻤِّﻲ ﺍﻟﻌﻘﻮﺑﺔﹶ ﻋﻠﻰ ﺃﻱ‪ ‬ﻭﺟﻪٍ‬
‫ﻛﺎﻧﺖ ﺑﺎﺳﻢِ ﺍﻟﺬﻧﺐِ ﺍﻟﺬﻱ ﻭ‪‬ﻗﻌﺖ ﻋﻠﻴﻪ ﺍﻟﻌﻘﻮﺑﺔﹸ‪ ،‬ﻭﻫﺬﺍ ﻧﺺ‪ ‬ﰲ ﻗﻮﻟﻪ ﴿ﻭ‪‬ﻣ‪‬ﻜﹶﺮ‪‬ﻭ‪‬ﺍ ﻭ‪‬ﻣ‪‬ﻜﹶﺮ‪ ‬ﺍﷲُ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪) [٥٤:‬ﺟ‪‬ﻤﻞ‪ ،‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﺃﹶﻓﹶﺄﹶﻣِﻨ‪‬ﻮ‪‬ﺍ ﻣ‪‬ﻜﹾﺮ‪ ‬ﺍﷲِ‪...‬ﺍﻟﻘﹶﻮ‪‬ﻡ‪ ‬ﺍﳋٰﺴِﺮ‪‬ﻭ‪‬ﻥﹶ﴾[ ﺍﺳﺘ‪‬ﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﻷﻣﻦ ﻣِﻦ ﻣﻜﺮِ ﺍﷲِ ﻣِﻦ ﺍﻟﻜﺒﺎﺋﺮ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺘﺒﻴ‪‬ﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥٍ ﻟﻮﺟﻪِ ﺗﻌﺪﻳﺔ ﴿ﻳ‪‬ﻬ‪‬ﺪِ﴾ ﺑﺎﻟﻼﻡ ﻣﻊ ﺃﻧﻪ ﻣﺘﻌﺪ‪ ‬ﺑﻨﻔﺴﻪ ﻭﻫﻮ ﺃﻧﻪ ﲟﻌﲎ ﺍﻟﺘﺒﻴ‪‬ﻦ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﳊﺎﺟﺔِ ﺇﱃ‬ ‫)‪(٨‬‬
‫ﺍﳉﺎﺭ‪) .‬ﺍﻟﺒﻴﻀﺎﻭﻱ ﻣﻊ ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ‪‬ﻼﻙِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑٍ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻓﺎﻋﻞﹲ[ ﺃﻱ ﺍﳌﺼﺪﺭ ﺍﳌﺄﺧﻮﺫ ﻣﻨﻬﺎ ﻭﻣِﻦ ﺟﻮﺍﺏِ ﴿ﻟﹶﻮ‪ ﴾‬ﻫﻮ ﺍﻟﻔﺎﻋﻞﹸ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﺃﻭ ﱂ ﻳ‪‬ﺘﺒﻴ‪‬ﻦ ﺇﺻﺎﺑ‪‬ﺘ‪‬ﻨﺎ ﳍﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻟﻮ ﺷِﺌﻨﺎ‬
‫ﺍﻹﺻﺎﺑﺔﹶ¼‪ ،‬ﻓﻤﻔﻌﻮﻝ ﺍﳌﺸﻴﺌﺔِ ﳏﺬﻭﻑ ﺩﻝﹼ ﻋﻠﻴﻪ ﺟﻮﺍﺏ ﴿ﻟﹶﻮ‪ ،﴾‬ﻭﺃﹶﺗﻰ ﲜﻮﺍﺏ ﴿ﻟﹶﻮ‪ ﴾‬ﻫﻨﺎ ﺧﺎﻟﻴﺎ ﻣِﻦ ﺍﻟﻼﻡ ﻭﻫﻮ ﺟﺎﺋﺰ ﻋﻠﻰ ﻗﻠﹼﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻌﺬﺍﺏ[ ﻗﺪ‪‬ﺭﻩ ﻟﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ ﻭﺳﻴﺎﻗِﻪ ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﻹﺻﺎﺑﺔ ﻫﺎﻫﻨﺎ ﻣﻌﻨﺎﻩ ﺍﻟﻌﺮﰲ ﺑﻞ ﺍﳌﻌﲎ‪ :‬ﻋﺬﹼﺑ‪‬ﻨﺎﻫﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ْ ۡ‬ ‫ۡ‬ ‫ْ‬
‫ﻳﻬﺪ﴾‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﺍﺛﻨﺎﻥ ﻣﻨﻬﺎ ﺑﺎﻟﻔﺎﺀ ﻭﺍﺛﻨﺎﻥ ﺑﺎﻟﻮﺍﻭ‪،‬‬‫ِ‬ ‫اﻟﻘﺮی﴾ ﻭﺁﺧِﺮ‪‬ﻫﺎ ﴿اوﻟﻢ‬
‫اﻫﻞ ُ‬
‫اﻓﺎﻣﻦ َ ُ‬ ‫) ‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﳌﹶﻮﺍﺿِﻊِ ﺍﻷﺭﺑﻌﺔِ[ ﺃﻭ‪‬ﳍﺎ ﴿ ِ‬
‫ََ َ َ‬ ‫َََ َ‬
‫ﻓﻘﻮﻟﻪ ½ﻭﺍﻟﻔﺎﺀُ ﻭﺍﻟﻮﺍﻭ‪ ‬ﺍﻟﺪﺍﺧﻠﺔﹸ¼ ﻓﻴﻪ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﳍﻤﺰﺓ‪ ،‬ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻹﺑﺮﺍﺯ‪ ‬ﺃﻱ ﺍﻟﺪﺍﺧﻠﺔﹸ ﻫﻲ ﺃﻱ ﺍﳍﻤﺰﺓﹸ ﻋﻠﻴﻬﻤﺎ‪ ،‬ﻭﻗﻮﻟﻪ‬
‫ْ‬ ‫ْ‬
‫ۡ‬
‫ﻳﻜﺴﺒﻮن﴾ ﻓﻬﻮ‬ ‫ۡ‬ ‫ۡ‬ ‫ﺑﻐﺘﺔ﴾‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﴿ ْ‬ ‫ْ ٰ‬
‫ﻓﺎﺧﺬﻧ ۡ ْ ً‬
‫َ ِ ُ َ‬
‫ﻛﺎﻧﻮا‬ ‫اﻟﻘﺮی﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿ ِ َ‬
‫ﺑﻤﺎ َ ُ‬ ‫اﻫﻞ ُ‬
‫ان َ َ‬ ‫وﻟﻮ َ َّ‬
‫َ َ‬ ‫ََ َ ُ َ َ‬
‫½ﻟﻠﻌﻄﻒ¼ ﺃﻱ ﻋﻠﻰ ﻣﺬﻛﻮﺭ ﻭﻫﻮ ﻗﻮﻟﻪ ﴿‬
‫‪Å‬‬
‫‪224‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﺴﻤﻌﻮن﴿‪ ﴾﴾۱۰۰‬اﳌﻮﻋﻈﺔ)‪ ،(٤‬ﲰﺎع‬ ‫ﻗﻠﻮﺑ ِ ِ ْﻢ َﻓ ُ ْﻢ َﻻ َ ْ َ ُ ْ َ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫اﳌﻮﺿﻊ اﻷول)‪ (١‬ﻋﻄﻔﺎ ﺑـ½أو¼ ﴿َو﴾ ﳓﻦ ﴿ َ ْ َ ُ‬
‫ﻧﻄﺒﻊ﴾ ﳔﺘﻢ ﴿ َﻋ ٰ ُ ُ ْ‬
‫وﻟﻘﺪ َ ٓ َ‬
‫ﺟﺎءﺗْ ُ ْﻢ‬ ‫ﻣﻦ َ َ ٓ‬
‫اﻧـﺒﺎ‪ َ ِ Ò‬ﺎ﴾ أﺧﺒﺎر أﻫﻠﻬﺎ ﴿ َ َ َ ْ‬ ‫ﺗﻠ َ اﻟْ ُ ٰ ي﴾ اﻟﱵ ﻣﺮ ذﻛﺮﻫﺎ ﴿ َ ُﻘﺺ َﻋﻠ َْﻴ َ ﴾ ﻳﺎ ﳏﻤﺪ ﴿ ِ ْ‬ ‫ﺗﺪﺑﺮ)‪ْ ِ ﴿ (٥‬‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻗﺒﻞ﴾ ﻗﺒﻞ‬
‫ﻣﻦ َ ْ ُ‬ ‫ﻟﻴﺆﻣﻨﻮا﴾ ﻋﻨﺪ ﳎﻴﺌﻬﻢ ﴿ ِ َﺑﻤﺎ َ ُ‬
‫ﻛﺬﺑﻮا﴾ ﻛﻔﺮوا ﺑﻪ ﴿ ِ ْ‬ ‫رﺳﻠُ ُ ْﻢ ِﺑﺎﻟْ َ ٰﻨﺖِ ﴾ اﳌﻌﺠﺰات اﻟﻈﺎﻫﺮات ﴿ َ َﻓﻤﺎ َ ُ ْ‬
‫ﺎﻧﻮا ِ ُ ْ ِ ُ ْ‬ ‫ُ ُ‬
‫)‪(١٠‬‬
‫‪٢‬‬
‫ْ‬ ‫‪٢‬‬

‫ﺍﻋﺘﺮﺍﺽ ﺑﲔ ﺍﳌﺘﻌﺎﻃﻔﹶﲔ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﳍﻤﺰﺓ ﻣﻘﺪ‪‬ﻣﺔ ﻣِﻦ ﺗﺄﺧﲑ ﻭﺃﺻﻞ ﺍﻟﻜﻼﻡ ½ﻓﹶﺄﹶﺃﹶﻣِﻦ‪½ ¼‬ﻭ‪‬ﺃﹶﺃﹶﻣِﻦ‪ ،¼‬ﻭﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳉﹸﻤﻬﻮﺭ‪،‬‬
‫ﻭﻣﺬﻫﺐ ﺍﻟﺰﳐﺸﺮﻱ‪ ‬ﺃ‪‬ﺎ ﰲ ﻣﻜﺎ‪‬ﺎ ﻭﺃﻥﹼ ﻛﹸﻼ‪ ‬ﻣِﻦ ﺍﻟﻔﺎﺀ ﻭﺍﻟﻮﺍﻭِ ﻋﺎﻃﻔﺔ ﻋﻠﻰ ﻣﻘﺪ‪‬ﺭ ﺑﻌﺪ ﺍﳍﻤﺰﺓ ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﺃﹶﻓﹶﻌ‪‬ﻠﹸﻮﺍ ﻣﺎ ﻓﹶﻌ‪‬ﻠﹸﻮﺍ ﻓﹶﺄﹶﻣِﻦ‪ ‬ﺃﹶﻫﻞﹸ‬
‫ﺍﻟﻘﹸﺮٰﻯ‪...‬ﺇﱁ¼‪ ،‬ﻭﻛﻼﻡ‪ ‬ﺍﳌﻔﺴ‪‬ﺮ ﻣ‪‬ﺤﺘﻤِﻞ ﻟﻠﻤﺬﻫﺒ‪‬ﲔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ْ‬ ‫ۡ‬ ‫ْ‬
‫ﻭﻗﻮﻟﻪ ½ﻋﻄﻔﺎ ﺑـ﴿ﺃﹶﻭ‪ ،¼﴾‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺘﻜﻮﻥ‬ ‫اﻟﻘﺮی﴾‪،‬‬
‫اﻫﻞ ُ‬
‫اﻣﻦ َ ُ‬
‫َ َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﳌﹶﻮﺿِﻊِ ﺍﻷ ‪‬ﻭﻝِ[ ﺃﻱ ﻣِﻦ ﻣﻮﺿِﻌ‪‬ﻲِ ﺍﻟﻮﺍﻭِ ﻭﻫﻮ ﻗﻮﻟﻪ‬
‫﴿او ِ‬ ‫)‪(١‬‬
‫ﺍﳍﻤﺰﺓﹸ ﺟﺰﺀً ﻣﻦ ﺍﻟﻌﺎﻃﻒ ﻻ ﺍﺳﺘﻔﻬﺎﻣﻴﺔﹰ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﺳﺘﻔﻬﺎﻣﻴﺔﹰ ﰲ ﻣﻮﺍﺿِﻊ‪ ‬ﺛﻼﺛﺔٍ ﻓﻘﻂ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ْ‬
‫وﻧﻄﺒﻊُ﴾ ﻣﻨﻘﻄﻊ ﻋﻤﺎ ﻗﺒﻠﹶﻪ ﻭﻫﻮ ﺧﱪ‪ ‬ﻣﺒﺘﺪﺃٍ ﳏﺬﻭﻑٍ ﻭﻻ ﳚﻮﺯ ﻋﻄﻔﹸﻪ ﻋﻠﻰ‬ ‫َ َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﺤﻦ‪﴿ ‬ﻧ‪‬ﻄﹾﺒ‪‬ﻊ‪ [﴾‬ﺃﺷﺎﺭ ﺑﺘﻘﺪﻳﺮ ﺍﳌﺒﺘﺪﺃ ﺇﱃ ﺃﻥﹼ ﴿‬ ‫)‪(٢‬‬
‫اﺻﺒﻨ ُ ۡ ﴾ ﻋﻠﻰ ﺃﻧﻪ ﲟﻌﲎ ½ﻭ‪ ‬ﹶﻃﺒ‪‬ﻌ‪‬ﻨ‪‬ﺎ¼ ﻷﻧﻪ ﰲ ﺳﻴﺎﻕِ ﺟﻮﺍﺏِ ﴿ﻟﹶﻮ‪ ﴾‬ﻹﻓﻀﺎﺋﻪ ﺇﱃ ﻧﻔﻲِ ﺍﻟﻄﺒﻊِ ﻋﻨﻬﻢ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ ‬ﺇﺛﺒﺎﺗ‪‬ﻪ‪) .‬ﻛﺮﺧﻲ(‬
‫﴿َ ْٰ‬
‫َ‬
‫ﺨﺘِﻢ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ‪ ‬ﺍﳊﻘﻴﻘﻲ‪ ‬ﻟﻠﻄﺒﻊ ﻟِﻤﺎ ﰲ "ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ"‪ ،‬ﻭﻫﻮ ﺃﻥﹼ ﻣﻌﲎ ½ﻃﹶﺒ‪‬ﻊ‪ ¼‬ﻭ½ﺧ‪‬ﺘ‪‬ﻢ‪ ¼‬ﰲ ﺍﻟﻠﻐﺔ ﻭﺍﺣﺪ‪،‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻧ‪ ‬‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﻫﻮ ﺍﻟﺘﻐﻄﻴﺔﹸ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻭﺍﻻﺳﺘِﻴﺜﺎﻕ ﻣِﻦ ﺃﹶﻥ ﻳ‪‬ﺪﺧ‪‬ﻠﹶﻪ ﺷﻲ ٌﺀ‪) .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﹶﻮﻋِﻈﺔﹶ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻌﻴ‪‬ﻦِ ﺍﳌﻔﻌﻮﻝِ ﺑﻪ ﺇﺫ ﺍﻟﺘﻌﻤﻴﻢ‪ ‬ﻟﻴﺲ ﲟﻘﺼﻮﺩ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ۡ‬
‫ﺴﻤﻌﻮن﴾؟‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱃ ﺩﻓﻌﻪ ﺑﺄﻥﹼ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤﺎﻉ‪ ‬ﺗﺪﺑ‪‬ﺮٍ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣﻦ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﳊﻘﻴﻘﺔ ﻳ‪‬ﺴﻤﻌﻮﻥ ﻓﻜﻴﻒ ﻗﻴﻞ ﴿ﻻ ْ‬ ‫)‪(٥‬‬
‫َ َ َ ُ َ‬
‫ﻻ ﻣﻄﻠﻖ‪ ‬ﺍﻟﺴﻤﺎﻉِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﺍﳌﺮﺍﺩ ﻣِﻦ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﺴ‪‬ﻤﺎﻉِ ﺳ‪‬ﻤﺎﻉ‪‬‬
‫ﻋﻠﻴﻚ ْ‬
‫ۡ‬ ‫ْ‬ ‫ْ‬
‫اﻧـﺒﺂ ِ َﻬﺎ﴾‬ ‫ﻣﻦ‬ ‫ﺗﻠﻚ﴾‪ ،‬ﻭﻗﻮﻟﻪ ﴿ َ ُ ّ ُ‬
‫ﻧﻘﺺ َ َ َ ِ‬ ‫ﺮ‪...‬ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﰲ ﴿ ُ ٰ‬
‫اﻟﻘﺮی ﴾ ﻟﻠﻌﻬﺪ ﻭﻫﻮ ﺧﱪ ﴿ ِ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﱵ ﻣ‪ ‬‬ ‫)‪(٦‬‬
‫َ َ‬
‫ﺣﺎﻝ ﻣﻨﻪ‪) .‬ﲰﲔ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﱵ ﻣ‪ ‬ﺮ ﺫِﻛﺮ‪‬ﻫﺎ[ ﻭﻫﻲ ﻗﹸﺮٰﻯ ﻗﻮﻡِ ﻧ‪‬ﻮﺡٍ ﻭﻋﺎﺩٍ ﻭﲦﻮﺩ‪ ‬ﻭﻗﻮﻡِ ﻟﻮﻁٍ ﻭﻗﻮﻡِ ﺷﻌﻴﺐٍ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪) .‬ﺧﺎﺯﻥ(‬ ‫)‪(٧‬‬
‫)‪(٨‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺧﺒﺎﺭِ ﺃﹶﻫﻠِﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜﻼﻡ ﻣﻀﺎﻓﺎﹰ ﻣﻘﺪ‪‬ﺭﺍﹰ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﻧﻔﺲ‪ ‬ﺍﻟﻘﺮٰﻯ ﻟﻴﺲ ﳍﺎ ﺃﹶﻧﺒﺎ ٌﺀ ﺗ‪‬ﻘﹶﺺ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ّ ۡ‬
‫ﻛﺬﺑﻮا﴾ ﺃﻱ ﺑﺎﻟﺸﺮﺍﺋﻊِ ﺍﻟﱵ ﻛﺬﱠﺑ‪‬ﻮﻫﺎ‪ ،‬ﻭﻗﻮﻝﹸ‬‫َ َ ُ‬ ‫) ‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻋِﻨﺪ‪ ‬ﻣ‪‬ﺠﻴﺌِﻬﻢ[ ﺃﻱ ﺍﻟﺮﺳﻞِ ﺃﻱ ﳎﻴﺌِﻬﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ ﻭﺍﳌﹸﻌﺠِﺰﺍﺕِ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ ِ َ‬
‫ﺑﻤﺎ‬

‫ﺍﳌﻔﺴﺮ ½ﻗﹶﺒﻞﹶ ﻣ‪‬ﺠﻴﺌِﻬﻢ¼ ﻓﻴﻪ ﺷﻲ ٌﺀ ﻷﻥﹼ ﺍﻟﺘﻜﺬﻳﺐ‪ ‬ﻭﺍﻟﻜﻔﺮ‪ ‬ﻗﹶﺒﻞﹶ ﳎﻲﺀِ ﺍﻟﺮﺳﻞ ﻻ ﻳ‪‬ﻌﺘﺒ‪‬ﺮ‪ ‬ﻭﻻ ﻳ‪‬ﺘﺮﺗ‪‬ﺐ ﻋﻠﻴﻪ ﺷﻲﺀ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺍﻟﺘﻜﻠﻴﻒ ﺇﺫ ﺫﺍﻙ‬
‫ﻓﻠﹶﻌﻞﱠ ﻣﻌﲎ ﻗﻮﻟِﻪ ½ﻗﹶﺒﻞﹶ ﳎﻴﺌِﻬﻢ¼ ﻗﺒﻞﹶ ﳎﻴﺌﻬﻢ ﺑﺎﳌﻌﺠِﺰﺍﺕِ ﻳﻌﲏ ﺑﻌﺪ‪ ‬ﺇﺭﺳﺎﻟِﻬﻢ ﻭﺩﻋﺎﺋِﻬﻢ ﺍﳋﹶﻠﹾﻖ‪ ‬ﻳﻌﲏ ﺃ‪‬ﻢ ﻛﹶﺬﱠﺑﻮﺍ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖِ‬
‫ﻭﺍﺳﺘ‪‬ﻤﺮ‪‬ﻭﺍ ﻋﻠﻰ ﺍﻟﺘﻜﺬﻳﺐ ﺇﱃ ﻣﺎ ﺑﻌﺪ‪ ‬ﻣ‪‬ﺠﻲﺀِ ﺍﻟﺮﺳﻞِ ﺑﺎﳌﻌﺠِﺰﺍﺕ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪225‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻻﻛ َ ِ ِ ْﻢ﴾ أي‬
‫وﺟﺪﻧﺎ ِ َ ْ‬
‫وﻣﺎ َ َ ْ َ‬ ‫ﻳﻦ﴿‪َ َ ﴿ ﴾﴾۱۰۱‬‬ ‫ﻗﻠﻮب ا ْﻜ ٰ ِ ِ ْ َ‬ ‫ﳎﻴﺌﻬﻢ)‪ (١‬ﺑﻞ اﺳﺘﻤﺮوا ﻋ اﻟﻜﻔﺮ ﴿ َﻛﺬٰ ﻟ ِ َ ﴾ اﻟﻄﺒﻊ)‪ُ َ ْ َ ﴿ (٢‬‬
‫ﻳﻄﺒﻊ اﷲ ُ َﻋ ٰ ُ ُ ْ ِ‬
‫ﻟﻔﺴﻘ ِ ْ َ ﴿‪ُ ﴿ ﴾﴾۱۰۲‬ﺛﻢ‬ ‫وﺟﺪﻧﺎ َ ْﻛ َ َ ُ ْﻢ َ ٰ ِ‬
‫وان﴾ ﳐﻔﻔﺔ)‪ۤ َ ْ َ ﴿ (٦‬‬ ‫ﻣﻦ َﻋ ْﺪٍ﴾ أي وﻓﺎء ﺑﻌﻬﺪﻫﻢ ﻳﻮم أﺧﺬ اﳌﻴﺜﺎق ﴿ َ ِ ْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫اﻟﻨﺎس ﴿ ْ‬
‫)‪(٣‬‬

‫۠‬
‫ﻣﻼ ‪ ﴾ ٖ ِ Ò‬ﻗﻮﻣﻪ ﴿ َ َﻓﻈﻠ ُ ْ‬
‫َﻤﻮا﴾‬ ‫ﻋﻮن َو َ َ‬‫ﻣﻮ ٰ ِﺑﺎٰﻳ ٰ َ ِۤﻨﺎ﴾ اﻟﺘﺴﻊ ﴿ا ِ ٰ ِ ْ َ ْ َ‬
‫ﻌﺜﻨﺎ ِﻣﻦ َ ْﻌﺪِ ِ ْﻢ﴾ أي اﻟﺮﺳﻞ اﳌﺬﻛﻮرﻳﻦ ﴿ ْ‬
‫ََ َْ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬

‫ﻋﻮن ا ِ ْ َ ُ ْ ٌ‬ ‫ﻳﻦ﴿‪ ﴾﴾۱۰۳‬ﺑﺎﻟﻜﻔﺮ ﻣﻦ إﻫﻼﻛﻬﻢ ﴿ َ َ َ‬ ‫ﻛﻔﺮوا ﴿ﺑ ِ َﺎ َ ْ ُ ْ َ ْ َ‬

‫ﻓﺎﻧﻈﺮﻛﻴﻒ َ َ‬
‫?‬
‫ﻣﻦ رب‬
‫رﺳﻮل ْ‬ ‫ِْٰ َْ ُ‬
‫)‪(١٢‬‬
‫ﻣﻮ ٰ‬
‫وﻗﺎل ُ ْ‬
‫)‪(١١‬‬
‫اﻟﻤﻔ ِْﺴﺪِ ْ َ‬ ‫ﺎن ٰ ِ َ ُ‬
‫ﻋﻘﺒﺔ ْ ُ‬
‫)‪(١٠‬‬

‫‪٢‬‬ ‫‪٢‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺒﻞﹶ ﻣ‪‬ﺠﻴﺌِﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﺑِﻨﺎ ِﺀ ﴿ﻗﹶﺒ‪‬ﻞﹸ﴾ ﻋﻠﻰ ﺍﻟﻀﻢ‪ ،‬ﻭﻫﻮ ﺣﺬﻑ‪ ‬ﺍﳌﻀﺎﻑِ ﺇﻟﻴﻪ ﻣِﻦ ﺍﻟﻠﻔﻆ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ْ‬
‫ﻗﻠﻮﺑ ِ ْ ﴾‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ْ‬
‫وﻧﻄﺒﻊ َﻋ ٰ ُ ُ ِ‬
‫َ َ َ ُ‬
‫ﺍﻟﻄﺒﻊ[ ﺃﻱ ﺍﳌﺬﻛﻮﺭِ ﺑﻘﻮﻟﻪ ﴿‬
‫ﻗﻮﻟﻪ‪ِ ] :‬‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻨﺎﺱِ[ ﺃﻱ ﻓﻬﺬﻩ ﺍﳉﻤﻠﺔﹸ ﺍﻋﺘﺮﺍﺽ ﻭ‪‬ﻗﹶﻌﺖ‪ ‬ﰲ ﺁﺧِﺮِ ﺍﻟﻜﻼﻡِ‪ ،‬ﻓﺈﻥﹼ ﺍﻻﻋﺘﺮﺍﺽ ﰲ ﺍﻵﺧِﺮ ﺟﺎﺋﺰ‪ ،‬ﻓﻠﻴﺴﺖ ﻣ‪‬ﺮﺗ‪‬ﺒِﻄﺔﹰ ﲟﺎ ﻗﹶﺒﻠﹶﻬﺎ‪،‬‬ ‫)‪(٣‬‬
‫ﻭﻣ‪‬ﻦ ﺟ‪‬ﻌ‪‬ﻠﹶﻬﺎ ﻣ‪‬ﺮﺗ‪‬ﺒِﻄﺔﹰ ﺑﻪ ﻓﺴ‪‬ﺮ ﺍﻟﻀﻤﲑ‪ ‬ﺑﺎﻷﻣﻢِ ﺍﻟﺴﺎﺑﻖِ ﺫِﻛﺮ‪‬ﻫﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻭ‪‬ﻓﺎﺀٍ ﺑِﻌ‪‬ﻬﺪِﻫِﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮِ ﺍﳌﻀﺎﻑِ ﻷﻥﹼ ﻧﻔﺲ‪ ‬ﺍﻟﻌﻬﺪِ ﻣﺘﺤﻘﱢﻖ ﻣﻨﻬﻢ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻮﻡ‪ ‬ﺃﹶﺧﺬِ ﺍﳌﻴﺜﺎﻕِ[ ﻇﺮ ‪‬‬
‫ﻑ ﻟِﻌﻬﺪِﻫﻢ ﺑﻮﺍﺳﻄﺔِ ﺗﻘﺪﻳﺮِ ﺍﻟﻮﺻﻒِ ﺃﻱ ﺍﳌﺄﺧﻮﺫ ﻋﻠﻴﻬﻢ ﻳﻮﻡ‪ ‬ﺃﺧﺬِ ﺍﳌﻴﺜﺎﻕ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﳐﻔﱠﻔﺔﹲ[ ﺃﻱ ﻭﻏﲑ‪ ‬ﻋﺎﻣﻠﺔٍ ﻟِﻤ‪‬ﺒﺎﺷ‪‬ﺮ‪‬ﺗِﻬﺎ ﺍﻟﻔﻌﻞﹶ‪ ،‬ﻓﻘﺪ ﺯﺍﻝﹶ ﺍﺧﺘﺼﺎﺻ‪‬ﻬﺎ ﺍﳌﹸﻘﺘﻀِﻲ ﻹﻋﻤﺎﻟِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺘِّﺴﻊِ[ ﺃﻱ ﻭﻫﻲ ﺍﻟﻌﺼﺎ ﻭﺍﻟﻴﺪ‪ ‬ﺍﻟﺒﻴﻀﺎﺀُ ﻭﺍﻟﺴ‪‬ﻨ‪‬ﻮﻥﹶ ﺍﳌﹸﺠ‪‬ﺪِﺑ‪‬ﺔﹸ ﻭﺍﻟﻄﻮﻓﺎﻥﹸ ﻭﺍﳉﹶﺮﺍﺩ‪ ‬ﻭﺍﻟﻘﹸﻤ‪‬ﻞﹸ ﻭﺍﻟﻀ‪‬ﻔﺎﺩِﻉ‪ ‬ﻭﺍﻟﺪ‪‬ﻡ‪ ‬ﻭﺍﻟﻄﱠﻤ‪‬ﺲ‪ ،‬ﻭﻛﻠﱡﻬﺎ‬ ‫)‪(٧‬‬
‫اﻣﻮﻟِ ِ ْ ﴾ ]ﻳﻮﻧﺲ‪) .[٨٨:‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻣﺬﻛﻮﺭﺓ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﺇﻻﹼ ﺍﻟﻄﻤﺲ‪ ‬ﻓﻔﻲ "ﺳﻮﺭﺓ ﻳﻮﻧﺲ"‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬رﺑﻨﺎ ْ ِ ْ‬
‫اﻃﻤﺲ ﻋ َ ْ ٰ‬
‫َ‬ ‫َ َّ َ‬

‫ﻗﻮﻟﻪ‪﴿] :‬ا ِ ٰ ِ ْ َ ْ َ‬
‫ﻋﻮن﴾[ ﻫﺬﺍ ﻟﻘﺒﻪ ﻭﺍﲰﻪ ﺍﻟﻮﻟﻴﺪ‪ ‬ﺑﻦ‪ ‬ﻣﺼﻌﺐ ﺑﻦ ﺍﻟﺮﻳﺎﻥ‪ ،‬ﻓﻔﺮﻋﻮﻥ ﰲ ﺍﻷﺻﻞ ﻋ‪‬ﻠﹶﻢ‪ ‬ﺷﺨﺺٍ ﰒ ﺻﺎﺭ ﻟﻘﺒﺎ ﻟﻜﻞﱢ ﻣ‪‬ﻦ ﻣ‪‬ﻠﹶﻚ‪‬‬ ‫)‪(٨‬‬
‫"ﻣِﺼﺮ‪ "‬ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻋﺎﺵ ﻣِﻦ ﺍﻟﻌﻤﺮ ﺳﺘﻤﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﻣﺪ‪‬ﺓﹸ ﻣ‪‬ﻠﻜِﻪ ﺃﺭﺑﻌﻤﺎﺋﺔ ﺳﻨﺔ‪ ،‬ﱂ ﻳ‪‬ﺮ‪ ‬ﻣﻜﺮﻭﻫﺎ ﻗﻂﹼ‪ ،‬ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﻣﺮﺓ‪،‬‬
‫ﻭﻗﻴﻞ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﻭﻫﻮ ﻓﺮﻋﻮﻥ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﻓﺮﻋﻮﻥ ﺍﻷﻭ‪‬ﻝ ﺃﺧﻮﻩ ﻭﺍﲰﻪ ﻗﺎﺑﻮﺱ ﺑﻦ ﻣﺼﻌﺐ ﻣ‪‬ﻠﹶﻚ‪ ‬ﺍﻟﻌﻤﺎﻟﻘﺔﹶ‪ ،‬ﻭﻓﺮﻋﻮﻥﹸ ﺇﺑﺮﺍﻫﻴﻢ‪ ‬ﺍﻟﻨﻤﺮﻭﺫﹸ‪،‬‬
‫ﻭﻓﺮﻋﻮﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﺑﻮ ﺟﻬﻞ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﻮﻣِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﺍﳌﹶﻸ¼ ﺍﺳﻢ‪ ‬ﲨﻊٍ ﻛـ½ﺍﻟﺮﻫﻂ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ۡ‬
‫ﺿﻤِّﻦ‪ ‬ﻣﻌﲎ‬ ‫) ‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻛﹶﻔﹶﺮ‪‬ﻭ‪‬ﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓ ﻊِ ﻣﺎ ﻳﻘﺎﻝ ﺇ ﻥﹼ ﺍﻟﻈﻠﻢ ﻻ ﻳ‪‬ﻌ‪‬ﺪ‪‬ﻯ ﺑﺎﻟﺒﺎﺀ ﻷﻧﻪ ﻣﺘﻌﺪ‪ ‬ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻭﺟﻪ‪ ‬ﺍﻟﺪﻓ ﻊِ ﺃﻥﹼ ﴿ َ َ ُ‬
‫ﻇﻠﻤﻮا﴾ ‪‬‬
‫½ﻛﻔﺮﻭﺍ¼‪ ،‬ﻓﻌﺪ‪‬ﺍﻩ ﺑﺎﻟﺒﺎﺀ‪ ،‬ﻭﻳﺼﺢ‪ ‬ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﺎﺀُ ﺳﺒﺒﻴ‪‬ﺔﹰ ﻭﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪½ ‬ﻇﹶﻠﻤ‪‬ﻮﺍ ﺃﻧﻔﺴ‪‬ﻬﻢ ﺑﺴﺒﺒﻬﺎ¼ ﺃﻱ ﺑﺴﺒﺐ ﺗﻜﺬﻳﺒﻬﻢ‬
‫‪‬ﺎ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻜﻔﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﻔﺴﺪﻳﻦ ﲟﻌﲎ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻷﻥ ﺍﻟﻜﻔﺮ ﺃﺻﻞ ﺍﻟﻔﺴﺎﺩ ﻭﻛﻞ ﻛﺎﻓﺮ ﻣﻔﺴﺪ ﺑﺄﻧﻪ ﻳ‪‬ﻔﺴﺪ ﰲ ﺃﺭﺽ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻓﻠﺬﺍ ﺳ‪‬ﻤ‪‬ﻮﺍ ﺑﺎﳌﹸﻔﺴِﺪﻳﻦ‪) .‬ﺗﻔﺴﲑ ﻧﻌﻴﻤﻲ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻣﻮ ٰ ﴾[ ﻛﻼﻡ ﻣﺴﺘﺎﻧﻒ ﻟﺘﻔﺼﻴﻞ ﻣﺎ ﺃﲨﻞ ﻗﺒﻠﻪ ﻣﻦ ﻛﻴﻔﻴﺔ ﺇﻇﻬﺎﺭ ﺍﻵﻳﺎﺕ ﻭﻛﻴﻔﻴﺔ ﻋﺎﻗﺒﺔ ﺍﳌﻔﺴﺪﻳﻦ ﻭﱂ ﻳﻜﻦ ﻫﺬﺍ‬ ‫وﻗﺎل ُ ْ‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪َ َ َ ﴿] :‬‬
‫ۡ‬
‫ﻓﻤﻦ‬ ‫ﺍﻟﻘﻮﻝ ﻭﻣﺎ ﺑﻌﺪ‪‬ﻩ ﻣِﻦ ﺟﻮﺍﺏِ ﻓﺮﻋﻮﻥﹶ ﺇِﺛﺮ‪ ‬ﻣ‪‬ﺎ ﺫﹸﻛﺮ ﻫﺎﻫﻨﺎ‪ ،‬ﺑﻞ ﺑﻌﺪ‪ ‬ﻣﺎ ﺟ‪‬ﺮٰﻯ ﺑﻴﻨﻬﻤﺎ ﻣِﻦ ﺍﳌﹸﺤﺎﻭ‪‬ﺭﺍﺕ ﺍﳌﹶﺤﻜﻴ‪‬ﺔِ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪َ َ ﴿ :‬‬
‫ﻗﺎل َ َ‬

‫‪Å‬‬
‫‪226‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫? ﺃﻱ ﻓﺮﻋﻮﻥ‪.‬‬
‫اﻗﻮل َﻋ َ اﷲ ِ ِاﻻ ْ َ‬
‫اﻟﺤﻖ﴾ وﰲ‬ ‫ﺣﻘﻴﻖ﴾ ﺟﺪﻳﺮ ﴿ َﻋ َ ْ‬
‫ان﴾ أي ﺑﺄن ﴿ ۤﻻ َ ُ ْ َ‬ ‫ا ْ ٰﻟﻌﻠَﻤ ِ ْ َ ﴿‪ ﴾﴾۱۰۴‬إﻟﻴﻚ‪ ،‬ﻓﻜﺬﺑﻪ ‪ ،‬ﻓﻘﺎل‪ :‬أﻧﺎ ﴿ َ ِ ْ ٌ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬
‫= ﺃﻱ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻓﺎرﺳﻞ ﻣ َ ِ َ﴾ إﱃ اﻟﺸﺎم ﴿ﺑ َ ِ‬ ‫ﻣﻦ ُ ْ‬
‫رﺑﻜﻢ َ َ ْ ِ ْ‬ ‫ﻗﺪ ِ ْ ُ ُ ْ‬
‫ﺟﺌﺘﻜﻢ ﺑ ِ َ َ ٍ‬
‫ﻨﺔ ْ‬ ‫ﻗﺮاءة ﺑﺘﺸﺪﻳﺪ اﻟﻴﺎء‪ ،‬ﻓـ½ﺣﻘﻴﻖ¼ ﻣﺒﺘﺪأ ﺧﱪه ½أن¼ وﻣﺎ ﺑﻌﺪه ﴿ َ ْ‬
‫)‪(٤‬‬
‫‪٢‬‬

‫ﻛﻨﺖ ِ َ‬
‫ﻣﻦ‬ ‫ان ُ ْ َ‬ ‫ﺟﺌﺖ ِﺑﺎ ٰ َﻳﺔٍ﴾ ﻋ دﻋﻮاك ﴿ َ ْ ِ‬
‫ﻓﺎت ﺑ ِ َ ۤﺎ ِ ْ‬ ‫ﻛﻨﺖ ِ ْ َ‬ ‫ان ُ ْ َ‬
‫ﻗﺎل﴾ ﻓﺮﻋﻮن ﻟﻪ ﴿ ِ ْ‬
‫ءﻳﻞ﴿‪ ﴾﴾۱۰۵‬وﻛﺎن اﺳﺘﻌﺒﺪﻫﻢ ﴿ َ َ‬ ‫ا ِ ْ ٰٓ ِ ْ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫‪٢‬‬ ‫?ﺍﻟﺪﻋﻮٰﻯ‪١٢.‬‬
‫ﻳﺪہٗ﴾ أﺧﺮﺟﻬﺎ ﻣﻦ ﺟﻴﺒﻪ ﴿ َ ِ َ‬
‫ﻓﺎذا‬ ‫ﻓﺎذا ِ َ ُ ْ َ ٌ‬
‫ﻌﺒﺎن ﻣﺒ ِ ْ ٌ ﴿‪ ﴾﴾۱۰۷‬ﺣﻴﺔ ﻋﻈﻴﻤﺔ ﴿ َ‬
‫وﻧﺰ َ َع َ َ‬ ‫ﻋﺼﺎہ ُ َ ِ َ‬ ‫اﻟﺼﺪﻗ ِ ْ َ ﴿‪ ﴾﴾۱۰۶‬ﻓﻴﻬﺎ ﴿ َ َﻓﺎﻟْ ٰ َ‬
‫ِ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬
‫‪٣‬‬
‫َ‬
‫‪٣‬‬
‫ﻉ‬ ‫ﻳﻦ﴿‪ ﴾﴾۱۰۸‬ﺧﻼف ‪............................................................‬‬ ‫ﺑﻴﻀﺎء﴾ ذات ﺷﻌﺎع)‪ِ ِ ﴿ (١٠‬‬
‫ﻟﻠﻨﻈﺮ ِ ْ َ‬ ‫َِ ََْ ٓ ُ‬
‫ﻉ‬

‫ۡ‬ ‫ْ‬ ‫رﺑﻜﻤﺎ ٰ ۡ‬

‫اﻟﻌﻠﻤﲔ﴾ ﺍﻵﻳﺎﺕ ]ﺍﻟﺸﻌﺮﺍﺀ‪ [٢٣:‬ﻓﻄﻮﻯ ﺫﻛﺮ‪‬ﻩ ﻫﻨﺎ ﻟﻺﳚﺎﺯ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬‫﴾ ﺍﻵﻳﺎﺕ ]ﻃﻪ‪ ،[٤٩:‬ﻭﻗﻮﻟِﻪ ﴿وﻣﺎ رب ٰ‬ ‫ﻳﻤﻮ ٰ‬
‫َ ِ َ‬ ‫َ َ َ ُّ‬ ‫َّ ّ ُ ُ َ ُ‬
‫ۡ ٌ‬
‫ﺣﻘﻴﻖ﴾ ﻣﺮﺗ‪‬ﺒﺔ ﻋﻠﻰ ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬‫ﻗﻮﻟﻪ‪] :‬ﻓﻜﺬﹼﺑﻪ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﲨﻠﺔﹶ ﴿ َ ِ‬ ‫)‪(١‬‬
‫ۡ ٌ‬
‫ﺣﻘﻴﻖ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﻣﺒﺘﺪﺃٍ ﳏﺬﻭﻑٍ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﺻﻔﺔﹸ ﴿ﺭ‪‬ﺳ‪‬ﻮ‪‬ﻝ﴾‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬‫ﻗﻮﻟﻪ‪] :‬ﻓﻘﺎﻝ ﺃﹶﻧ‪‬ﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ َ ِ‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑِﺄﹶﻥﹾ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ َﻋ ﴾ ﲟﻌﲎ ﺍﻟﺒﺎﺀ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﺃﻳﻀﺎ ﻗﺮﺍﺀﺓ ﺳﺒﻌﻴﺔ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗﻪ‪ ،‬ﻭﻫﻮ ﻗﺮﺍﺀﺓﹸ ﻧﺎﻓﻊٍ ﺑﺘﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺫﻟﻚ ﻟِﻘﻠﺐ ﺃﻟﻒِ ﴿ َﻋ ﴾‬ ‫)‪(٤‬‬
‫ﻳﺎﺀً ﻭﺇﺩﻏﺎﻣِﻬﺎ ﰲ ﻳﺎﺀِ ﺍﳌﺘﻜﻠﹼﻢ ﺍ‪‬ﺮﻭﺭﺓِ ‪‬ﺎ ﺃﻱ ﺑـ½ﻋ‪‬ﻠﻰ¼‪ ،‬ﻭﻗﻮﻟﻪ ½ﻣﺒﺘﺪﹲﺃ¼ ﻭﺳ‪‬ﻮ‪‬ﻍﹶ ﺍﻻﺑﺘﺪﺍﺀَ ﺑﺎﻟﻨﻜﺮﺓ ﺍﻟﻌﻤﻞﹸ ﰲ ﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭِ ﻓﺈﻥﹼ‬
‫ۡ ٌ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺣﻘﻴﻖ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬‫﴿ﻋ‪‬ﻠﹶﻲ‪ ﴾‬ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ َ ِ‬

‫َﺎرﺳﻞ ﻣﻌﻲ ﺑ ِ ِ ْ‬
‫اﺳﺮ ِ ْ َ‬
‫ءﻳﻞ﴾[ ﺃﻱ ﺧ‪‬ﻞﱢ ﺃﻣﺮ‪‬ﻫﻢ ﻭﺍﺗﺮ‪‬ﻙ ﺳﺒﻴﻠﹶﻬﻢ ﺣﱴ ﻳ‪‬ﺬﻫﺒﻮﺍ ﻣ‪‬ﻌِﻲ ﺇﱃ ﺍﻷﺭﺽِ ﺍﳌﻘﺪ‪‬ﺳﺔِ ﺍﻟﱵ ﻫﻲ ﻭﻃﻦ‪‬‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ َ ْ ِ ْ َ ِ َ‬ ‫)‪(٥‬‬
‫َ‬
‫ﺁﺑﺎﺀِﻫﻢ‪ .‬ﻭﻛﺎﻥ ﺳﺒﺐ‪ ‬ﺳ‪‬ﻜﻨﺎﻫﻢ ﺑـ"ﻣِﺼﺮ‪ -"‬ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺃﺑﺎﻫﻢ ﻛﺎﻥ ﺑﺎﻷﺭﺽ ﺍﳌﻘﺪ‪‬ﺳﺔ‪ -‬ﺃﻥﹼ ﺍﻷﺳﺒﺎﻁﹶ ﺃﻭﻻﺩ‪ ‬ﻳﻌﻘﻮﺏ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﺟﺎﺅ‪‬ﻭﺍ ﺇﱃ ﺃﺧﻴﻬﻢ ﻳﻮﺳ‪‬ﻒ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻤﻜﺜﻮﺍ ﻭﺗ‪‬ﻨﺎﺳ‪‬ﻠﻮﺍ ﰲ "ﻣِﺼﺮ‪ "‬ﻓﻠﻤ‪‬ﺎ ﻇﹶﻬﺮ ﻓﺮﻋﻮﻥ ﺍﺳﺘ‪‬ﻌﺒ‪‬ﺪﻫﻢ ﻭﺍﺳﺘ‪‬ﻌﻤﻠﻬﻢ ﰲ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﻟﺸﺎﻗﹼﺔ‪ ،‬ﻓﺄﹶﺣ‪‬ﺐ‪ ‬ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﹶﻥ ﻳ‪‬ﺨ‪‬ﻠﱢﺼ‪‬ﻬﻢ ﻣِﻦ ﻫﺬﺍ ﺍﻷَﺳ‪‬ﺮِ ﻭﻳ‪‬ﺬﻫ‪‬ﺐ‪ ‬ﻢ ﺇﱃ ﺍﻷﺭﺽِ ﺍﳌﻘﺪ‪‬ﺳﺔِ ﺃﺭﺽِ ﺍﻟﺸﺎﻡِ‬
‫ﺍﻟﱵ ﻫﻲ ﻭﻃﻦ‪ ‬ﺁﺑﺎﺋِﻬﻢ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻛﺎﻥ ﺍﺳﺘ‪‬ﻌﺒﺪﻫﻢ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺑﻴﺎﻥِ ﺍﺭﺗﺒﺎﻁِ ﻣﺎ ﻗﺒﻠﹶﻪ ﺑﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻻﺭﺗِﺒﺎﻁ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﳊﻴ‪‬ﺎﺕ ﺍﻟﻌﻈﻴﻢ‪ ‬ﺍﻟﻀ‪‬ﺨ‪‬ﻢ‪ ،‬ﻭﰲ ﺁﻳﺔ‬‫ﳊﻴ‪‬ﺎﺕِ ﻭ‪‬ﺻِﻔﺖ ﻫﻨﺎ ﺑﺄ‪‬ﺎ ﺛﻌﺒﺎﻥ ﻭﺍﻟﺜﻌﺒﺎﻥﹸ ﻣﻦ ﺍ ﹶ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓَﺎ ِذَا ِ َ ُ ْ َ ٌ‬
‫ﻌﺒﺎن﴾[ ﺍﻟﺜﻌﺒﺎﻥ ﻫﻮ ﺍﻟﺬﱠﻛﺮ ﻣِﻦ ﺍ ﹶ‬ ‫)‪(٨‬‬
‫ٌ‬
‫ﺟﺂن﴾ ]ﺍﻟﻘﺼﺺ‪ [٣١:‬ﻭﺍﳉﺎﻥﱡ ﺍﳊﻴ‪‬ﺔ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﻭﻭ‪‬ﺟﻪ‪ ‬ﺍﳉﻤﻊِ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﻌِ ﹶﻈﻢِ ﻛﺎﻟﺜﻌﺒﺎﻥ ﺍﻟﻌﻈﻴﻢِ ﻭﰲ‬ ‫ﺃﹸﺧﺮٰﻯ ﺑﻘﻮﻟﻪ ﴿ َ َ َّ َ‬
‫ﻛﺎﻧﻬﺎ َ ّ‬
‫ﳊﻴ‪‬ﺔ ﺍﻟﺼﻐﲑﺓِ ﻭﻫﻲ ﺍﳉﺎﻥﱡ‪) .‬ﺧﺎﺯﻥ(‬ ‫ﺧﻔﹼﺔ ﺍﳊﺮﻛﺔِ ﻛﺎ ﹶ‬
‫﴿ََ َ‬
‫ﻧﺰع‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺧ‪‬ﺮ‪‬ﺟ‪‬ﻬﺎ ﻣِﻦ ﺟ‪‬ﻴﺒِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ‪ ‬ﻷﻥﹼ ½ﺍﻟﱰﻉ¼ ﰲ ﺍﻟﻠﻐﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺇﺧﺮﺍﺝ ﺍﻟﺸﻲﺀ ﻋﻦ ﻣﻜﺎﻧﻪ ﻓﻘﻮﻟﻪ‪:‬‬ ‫)‪(٩‬‬
‫ۡ ۡ‬ ‫ْ ْ‬ ‫ٗ‬
‫ﺟﻴﺒﻚ﴾ ]ﺍﻟﻨﻤﻞ‪) .[١٢:‬ﺍﻟﻠﺒﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻳﺪك ِﰲ َ ِ‬ ‫وادﺧﻞ‬
‫َ َ ِ َ َ َ‬
‫ﻳﺪھ﴾ ﺃﻱ ﺃﹶﺧﺮﺟ‪‬ﻬﺎ ﻣِﻦ ﺟ‪‬ﻴﺒﻪ ﺑﺪﻟﻴﻞِ ﻗﻮﻟِﻪ‪﴿ :‬‬
‫َ َ‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺫﺍﺕ‪ ‬ﺷ‪‬ﻌﺎﻉٍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﻭﻫﻮ ﲞﻼﻑ ﻣﻌﻨﺎﻩ ﺍﻟﻠﻐﻮﻱ‪ ‬ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪227‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻋﻠﻴﻢ﴿‪ ﴾﴾۱۰۹‬ﻓﺎﺋﻖ)‪ (٢‬ﰲ ﻋﻠﻢ اﻟﺴﺤﺮ‪ ،‬وﰲ "اﻟﺸﻌﺮاء" أﻧﻪ‬ ‫ﻋﻮن ِان ٰ َﺬا َ ٰ‬
‫ﻟﺴ ِ ٌ َ ِ ْ ٌ‬ ‫اﻟﻤﻼ ُ ِ ْ‬
‫ﻣﻦ َ ْﻗﻮم ِ ِ ْ َ ْ َ‬ ‫ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﻦ اﻷدﻣﺔ ﴿ َ َ‬
‫>‬
‫ﻗﺎل ْ َ َ‬ ‫)‪(١‬‬

‫ﻓﻤﺎذا َ ْ ُ ُ ْ َ‬
‫ﺗﺎﻣﺮون﴿‪﴾﴾۱۱۰‬‬ ‫ﻣﻦ َ ْ ِ ُْ‬
‫ارﺿﻜﻢ َ َ َ‬ ‫ْ ْ‬ ‫ُ‬
‫ﺟﻜﻢ‬‫َ‬ ‫ِ‬ ‫ْ‬ ‫ﻳ‬ ‫ان‬
‫ْ‬ ‫َ‬ ‫ﻳﺮﻳﺪ‬
‫ُ‬ ‫ْ‬ ‫ِ‬ ‫﴿‬ ‫اﻟﺘﺸﺎور‬ ‫ﺳﺒﻴﻞ‬ ‫ﻋ‬ ‫? )‪(٣‬‬
‫ﻣﻦ ﻗﻮل "ﻓﺮﻋﻮن" ﻧﻔﺴﻪ‪ ،‬ﻓﻜﺄ‪‬ﻢ ﻗﺎﻟﻮه ﻣﻌﻪ‬
‫=ﺃﻱ ﻣﻊ ﻓﺮﻋﻮﻥ‪١٢.‬‬
‫ﻳﺎﺗﻮک ﺑ ِ ُﻞ ٰﺳ ِ ٍ﴾ وﰲ ﻗﺮاءة ﺳﺤﺎر‬ ‫ﻳﻦ﴿‪ ﴾﴾۱۱۱‬ﺟﺎﻣﻌﲔ ﴿ َ ْ ُ ْ َ‬ ‫واﺧﺎہ ُ﴾ أﺧﺮ أﻣﺮﳘﺎ ﴿ َ َ ْ ِ ْ‬
‫وارﺳﻞ ِ ْ َ َ ٓ‬
‫اﻟﻤﺪا‪ِِ Ò‬ﻦ ﺣٰ ِ ِ ْ َ‬ ‫ارﺟ ْ َ َ َ‬ ‫﴿َ ُ‬
‫ﻗﺎﻟﻮا َ ْ ِ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻗﺎﻟﻮا اَ‪ِ Ò‬ﻦ﴾ﺑﺘﺤﻘﻴﻖ اﳍﻤﺰﺗﲔ)‪ (٧‬وﺗﺴﻬﻴﻞ‬ ‫ﻋﻮن َ ُ‬

‫َ‬ ‫ْ‬ ‫وﺟﺎء اﻟﺴ َ َ ةُ ِ ْ َ‬
‫َ‬ ‫ﻋﻠﻴﻢ﴿‪ ﴾﴾۱۱۲‬ﻳﻔﻀﻞ ﻣﻮ ﰲ ﻋﻠﻢ اﻟﺴﺤﺮ‪،‬ﻓﺠﻤﻌﻮا)‪ٓ َ َ ﴿ (٦‬‬ ‫﴿ َ ٍِْ‬
‫‪٢‬‬

‫ﻌﻢ َ ِ ُ ْ‬
‫ﻗﺎل َ َ ْ‬ ‫ان ُﻛﻨﺎ َ ْ ُ‬ ‫اﻟﺜﺎﻧﻴﺔ‪ ،‬وإدﺧﺎل أﻟﻒ ﺑﻴﻨﻬﻤﺎ ﻋ اﻟﻮﺟﻬﲔ ﴿ َ َﻟﻨﺎ َ َ ْ ً‬
‫ﻻﺟﺮا ِ ْ‬
‫?‬
‫ﻤﻦ ْاﻟﻤُ َ ﺑ ِ ْ َ ﴿‪﴾﴾۱۱۴‬‬‫واﻧﻜﻢ َﻟ ِ َ‬ ‫اﻟﻐﻠﺒ ِ ْ َ ﴿‪َ َ ﴿ ﴾﴾۱۱۳‬‬
‫)‪(٨‬‬
‫ﻧﺤﻦ ْ ٰ ِ‬
‫‪٢‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺧﻼﻑ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣِﻦ ﺍﻷُﺩ‪‬ﻣ‪‬ﺔِ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﺍﳊﻘﻴﻘﺔ ﻻ ﻟﻠﻨﺎﻇﺮﻳﻦ ﻓﻘﻂ ﻛﻤﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣِﻦ ﺍﻟﻈﺎﻫﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺎﺋﻖ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ‪‬ﻢ ﱂ ﻳ‪‬ﺮﻳﺪﻭﺍ ﺑﻘﻮﳍﻢ‪ٌ ۡ ِ ﴿ :‬‬
‫ﻋﻠﻴﻢ﴾ ﺃﻧﻪ ﻳ‪‬ﻌﻠﻢ ﺍﻟﺴﺤﺮ ﻛﻤﺎ ﻳ‪‬ﻌﻠﻢ ﻏﲑ‪‬ﻩ ﻣﻦ ﺍﻟﺴ‪‬ﺤ‪‬ﺮﺓِ ﺍﻟﻌﺎﻣ‪‬ﺔ ﺑﻞ ﺃﺭﺍﺩﻭﺍ ﺃﻧﻪ‬ ‫)‪(٢‬‬
‫َ‬
‫ٌ‬ ‫ۡ‬
‫ﻋﻠﻴﻢ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬‫ﺃﹶﻋﻠﻢ‪ ‬ﻣِﻦ ﻏﲑﻩ ﰲ ﻋﻠﻢ ﺍﻟﺴﺤﺮ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﻜﻼﻡ‪ ‬ﰲ ﻗﻮﻟﻪ ﺍﻵﰐ‪ِ َ ﴿ :‬‬
‫ۤ‬ ‫ْ‬ ‫ْ‬
‫ﺣﻮ َ ٗ ﴾‬
‫ﻟﻠﻤﻼ ْ‬ ‫اﻟﻤﻼ ُ﴾ ﻓ ﺄﹸﺳﻨِﺪ‪ ‬ﺍﻟﻘﻮﻝﹸ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﰲ "ﺍﻟﺸﻌﺮﺍﺀ"‪﴿ :‬ﻗﺎل‬
‫َ َ ِ َ َِ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﻜﺄﻧ‪‬ﻬﻢ ﻗﺎﻟﹸﻮﻩ ﻣﻌﻪ‪...‬ﺇﱁ[ ﻗﺎﻝ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﴿ َ َ‬
‫ﻗﺎل َ َ‬ ‫)‪(٣‬‬
‫ﻓﺄﹸﺳﻨِﺪ‪ ‬ﺍﻟﻘﻮﻝﹸ ﺇﱃ ﻓﺮﻋﻮﻥ‪ ،‬ﻓﺎﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﺑﺜﻼﺛﺔِ ﺃﹶﻭﺟ‪‬ﻪٍ؛ ﺃﺣﺪﻫﺎ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ‬ﺻﺎﺩﺭﺍ ﻣﻨﻪ ﻭﻣﻨﻬﻢ‪ ،‬ﻓﺤ‪‬ﻜﻲ ﻫﻨﺎ ﻋﻨﻬﻢ‬
‫ﺻﺘ‪‬ﻪ ﻓﻘﺎﻟﻮﻩ ﻷَﻋﻘﺎﺑِﻬﻢ‪ .‬ﻭﺍﻟﺜﺎﻟﺚ ﺃ‪‬ﻢ ﻗﺎﻟﻮﻩ ﻋﻨﻪ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﺘﺒﻠﻴﻎ‬ ‫ﻭﰲ "ﺍﻟﺸﻌﺮﺍﺀ" ﻋﻨﻪ‪ .‬ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﻗﺎﻟﻪ ﺍﺑﺘﺪﺍﺀً ﻭﺗ‪‬ﻠﻘﱠﻨ‪‬ﻪ ﻋﻨﻪ ﺧﺎ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻛﻤﺎ ﻳ‪‬ﻔﻌﻞ ﺍﳌﻠﻮﻙ‪ ،‬ﻳ‪‬ﺮ‪‬ﻯ ﺍﻟﻮﺍﺣﺪ‪ ‬ﻣﻨﻬﻢ ﺍﻟﺮﺃﻱ‪ ‬ﻓﻴﺒﻠﹼﻐﻪ ﻟﻠﺨﺎﺻ‪‬ﺔ‪ ،‬ﰒﹼ ﻳﺒﻠﹼﻐﻮﻩ ﻟﻠﻌﺎﻣ‪‬ﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻗﺮﻳﺐ ﻣِﻦ ﺍﻟﺜﺎﱐ ﰲ ﺍﳌﻌﲎ‪) .‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶ ‪‬ﺧﺮ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺘﻔﺴﲑ ﻭﺑﻴﺎﻥِ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻣﺎ ﰲ "ﺍﻟﻠﺴﺎﻥ" ﻭﻏﲑِﻩ‪ ،‬ﻷﻥﹼ ½ﺍﻹﺭﺟﺎﺀ¼ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺘﺄﺧﲑ‪ ،‬ﻓﻘﻮﻟﻪ‪:‬‬ ‫)‪(٤‬‬
‫ْ ۡ‬
‫ارﺟﻪ﴾ ﺃﻱ ﺃﹶﺧ‪‬ﺮﻩ ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﺢ ﻟﻐﺔﹰ‪) ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ‬ ‫﴿َ ِ‬
‫ْ ۡ‬
‫ارﺟﻪ﴾ ½ﺍِﺣ‪‬ﺒِﺴ‪‬ﻪ‪ ¼‬ﻗﺎﻝ ﺍﶈﻘﱢﻘﻮﻥ‪ :‬ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺿﻌﻴﻒ ﻟِﻮﺟﻬ‪‬ﲔ؛ ﺍﻷﻭﻝ‪ :‬ﺃﻥﹼ ﺍﻹﺭﺟﺎﺀ‬ ‫ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"( ﻭﻗﻴﻞ‪ :‬ﻣﻌﲎ ﴿ َ ِ‬

‫ﰲ ﺍﻟﻠﻐﺔ ﻫﻮ ﺍﻟﺘﺄﺧﲑ ﻻ ﺍﳊﺒﺲ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥﹼ ﻓﺮﻋﻮﻥ ﻣﺎ ﻛﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﺣ‪‬ﺒﺲِ ﻣﻮﺳٰﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺑﻌﺪ ﻣﺎ ﺷ‪‬ﺎﻫ‪‬ﺪ‪ ‬ﺣﺎﻝﹶ ﺍﻟﻌﺼﺎ‪.‬‬
‫)ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺍﻟﻜﺒﲑ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪ٰ ﴿] :‬ﺣ ِ ِ ﻳْ َﻦ﴾[ ﻧ‪‬ﻌﺖ‪ ‬ﶈﺬﻭﻑ ﺃﻱ ﺭِﺟﺎﻻﹰ ﺣﺎﺷِﺮﻳﻦ‪ ،‬ﻭﻗﻮﻟﹸﻪ‪½ :‬ﺟﺎﻣِﻌِﲔ¼ ﻣﻔﻌﻮﻟﹸﻪ ﳏﺬﻭﻑ ﺃﻱ ﺟﺎﻣﻌﲔ ﺍﻟﺴ‪‬ﺤ‪‬ﺮﺓﹶ‪ ،‬ﻭﻗﻮﻟﹸﻪ‬ ‫)‪(٥‬‬
‫ﻳﺎﺗﻮك﴾ ﳎﺰﻭﻡ ﰲ ﺟﻮﺍﺏِ ﺍﻷﻣﺮ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫﴿ ۡ ۡ‬
‫َ ُ َ‬
‫ْ‬ ‫ﺡ ﺑﻪ ﰲ "ﺍﻟﺸﻌﺮﺍﺀ" ﺑﻘﻮﻟﻪ ﴿ﻓﺠﻤﻊ اﻟﺴﺤﺮۃ ۡ ٰ‬
‫ﻳﻮم َّ ُ ۡ ٍ‬
‫ﻣﻌﻠﻮم﴾ ]ﺍﻟﺸﻌﺮﺍﺀ‪،[٣٨:‬‬ ‫ﺖ ْ ٍ‬‫ﻟﻤﻴﻘ ِ‬
‫َ ُ ِ َ َّ َ ُ ِ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﺠ‪‬ﻤِﻌ‪‬ﻮﺍ[ ﺃﻱ ﺍﻟﺴ‪‬ﺤ‪‬ﺮ‪‬ﺓﹸ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻘﺪ‪‬ﺭ‪ ‬ﻣﺼﺮ‪ ‬‬ ‫)‪(٦‬‬
‫َ‬ ‫َ‬
‫ﻭﻛﺎﻧﻮﺍ ﺃﻱ ﺍﻟﺴﺤﺮﺓﹸ ﺍﺛﻨ‪‬ﲔ ﻭﺳﺒﻌِﲔ‪ ‬ﺳﺎﺣﺮﺍ‪ ،‬ﻭﻗﺎﻝ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ‪ :‬ﺍﺛﻨ‪‬ﻲ ﻋﺸﺮ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﲬﺴﺔﹶ ﻋﺸﺮ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﻗﺎﻝ‬
‫ﻋﻜﺮﻣﺔ‪ :‬ﺳﺒﻌِﲔ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﳏﻤ‪‬ﺪ ﺑﻦ‪ ‬ﺍﳌﹸﻨﻜﹶﺪِﺭ‪ :‬ﲦﺎﻧِﲔ ﺃﻟﻔﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺴ‪‬ﺪ‪‬ﻱ‪ :‬ﺑِﻀ‪‬ﻌﺎﹰ ﻭﲦﺎﻧﲔ ﺃﻟﻔﺎ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺘﺤﻘﻴﻖِ ﺍﳍﻤﺰﺗ‪‬ﲔِ‪ ...‬ﺇﱁ[ ﱂ ﻳ‪‬ﺴﺘﻔِﺪ ﻣِﻦ ﻋﺒﺎﺭﺗِﻪ ﺇﻻﹼ ﺍﻟﺘﻨﺒﻴﻪ‪ ‬ﻋﻠﻰ ﻗﺮﺍﺀﺗ‪‬ﲔ‪ ،‬ﻓﻜﺎﻥ ﺍﻷَﻭﱃ ﺃﻥ ﻳﻘﻮﻝ‪½ :‬ﻭﺇﺩﺧﺎﻝِ ﺃﻟِﻒٍ ﺑﻴﻨ‪‬ﻬﻤﺎ‬ ‫)‪(٧‬‬
‫ﻭﺗﺮﻛِﻪ¼ ﻟﺘﻜﻮﻥﹶ ﻋﺒﺎﺭﺗ‪‬ﻪ ﻣﻨﺒ‪‬ﻬﺔ ﻋﻠﻰ ﺃﺭﺑﻊِ ﻗﺮﺍﺀﺍﺕٍ‪ ،‬ﻭﺑ‪‬ﻘِﻴﺖ‪ ‬ﺧﺎﻣﺴﺔﹲ ﻭﻫﻲ ﺇﺳﻘﺎﻁﹸ ﺍﳍﻤﺰﺓِ ﺍﻷُﻭﱃ )ﺇِﻥﱠ(‪ ،‬ﻭﻛﻠﱡﻬﺎ ﺳﺒﻌﻴ‪‬ﺔ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫ان ُﻛﻨﺎ َ ْ ُ‬
‫ﻧﺤﻦ ْ ٰ ِ‬
‫اﻟﻐﻠﺒ ِ ْ َ ﴾[ ﺷﺮﻁﹲ ﺟﻮﺍﺑ‪‬ﻪ ﳏﺬﻭﻑ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﳉﹸﻤﻬﻮﺭ‪ ،‬ﺃﻭ )ﺟﻮﺍﺑ‪‬ﻪ( ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻋﻨﺪ ﻣ‪‬ﻦ ﻳ‪‬ﺠﻴﺰ ﺗﻘﺪﱘ‪‬‬ ‫ﻗﻮﻟﻪ‪ْ ِ ﴿] :‬‬ ‫)‪(٨‬‬
‫‪Å‬‬
‫‪228‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اﻟﻘﻮا﴾ أﻣﺮ ﻟﻺذن)‪ (٣‬ﺑﺘﻘﺪﻳﻢ‬
‫ﻗﺎل َ ْ ُ ْ‬ ‫ﻧﺤﻦ ْ ُ ْ‬
‫اﻟﻤﻠﻘ ِ ْ َ ﴿‪ ﴾﴾۱۱۵‬ﻣﺎ ﻣﻌﻨﺎ ﴿ َ َ‬ ‫ان ُ ْ َ‬
‫ﻧﻜﻮن َ ْ ُ‬ ‫ان ُﺗﻠْ ِ َ ﴾ ﻋﺼﺎك)‪ۤ ِ َ ﴿ (٢‬‬
‫واﻣﺎ َ ْ‬ ‫ﻳﻤﻮ )‪ۤ ِ (١‬‬
‫اﻣﺎ َ ْ‬ ‫﴿َ ُْ‬
‫ﻗﺎﻟﻮا ٰ ُ ْ‬
‫?ﺃﻱ ﺍﻟﺴﺤﺮﺓ‪?١٢.‬‬
‫اﻟﻨﺎس﴾)‪ (٥‬ﺻﺮﻓﻮﻫﺎ ﻋﻦ ﺣﻘﻴﻘﺔ‬
‫ِ‬ ‫اﻟﻘﻮا﴾ ﺣﺒﺎﳍﻢ وﻋﺼﻴﻬﻢ ﴿ َﺳ َ ُ وا َاﻋْ ُ َ‬
‫)‪(٤‬‬
‫إﻟﻘﺎﺋﻬﻢ ﺗﻮﺳﻼ ﺑﻪ إﱃ إﻇﻬﺎر اﳊﻖ ﴿ َﻓﻠ َۤﻤﺎ َ ْ َْ‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬
‫اﻟﻖ‬ ‫واوﺣ ْ َ ۤﻨﺎ ا ِ ٰ ُﻣﻮ َ ْ‬
‫ان َ ْ ِ‬ ‫ﻋﻈﻴﻢ﴿‪َ ْ َ َ ﴿ ﴾﴾۱۱۶‬‬ ‫ﻮﻫﺎ ﺣﻴﺎت ﺗﺴ ﴿ َ َ ٓ ُ ْ‬
‫وﺟﺎءو ِ ِﺴ ْ ٍ َ ِ ْ ٍ‬
‫‪٢‬‬
‫واﺳ َ ْ َ ُ ْﺒﻮ ُ ْﻢ﴾ ﺧﻮﻓﻮﻫﻢ ﺣﻴﺚ ﺧﻴﻠ‬
‫ْ‬ ‫َ‬ ‫إدراﻛﻬﺎ)‪﴿ (٦‬‬
‫‪٢‬‬
‫اﻟﺤﻖ﴾‬ ‫ﻳﺎﻓﻜﻮن﴿‪ ﴾﴾۱۱۷‬ﻳﻘﻠﺒﻮن ﺑﺘﻤﻮﻳﻬﻬﻢ ﴿ َ َ َ‬
‫ﻓﻮﻗ َﻊ ْ َ‬ ‫ُ‬ ‫ْ‬
‫ﻊ ﴿َﻣﺎ َ ِ ْ َ‬ ‫ﺗﺒﺘﻠ‬ ‫)‪(٧‬‬
‫ﻒ﴾ ﲝﺬف إﺣﺪى اﻟﺘﺎءﻳﻦ ﰲ اﻷﺻﻞ‬ ‫ِ‬
‫ﻓﺎذا َ ﺗَ َﻠﻘ ُ‬ ‫ﻋﺼﺎک َ ِ َ‬
‫ََ َ‬
‫ﻓﻐﻠﺒﻮا﴾ أي ﻓﺮﻋﻮن وﻗﻮﻣﻪ ﴿ ُ َﻨﺎﻟ ِ َ َوا ْ َﻘﻠ ُ َْﺒﻮا‬ ‫ﻌﻤﻠﻮن﴿‪ ﴾﴾۱۱۸‬ﺻﺎروا ذﻟﻴﻠﲔ ﴿ َ ُ ِ ُ ْ‬
‫)‪(٩‬‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬ ‫ﺛﺒﺖ وﻇﻬﺮ ﴿ َ َ َ َ‬
‫وﺑﻄﻞ َﻣﺎ َ ُ ْ‬
‫)‪(٨‬‬

‫ﻣﻮ ٰ‬ ‫اﻟﻌﻠَﻤ ِ ْ َ ﴿‪َ ﴿ ﴾﴾۱۲۱‬رب ُ ْ‬ ‫ﻳﻦ﴿‪ُ َ ﴿ ﴾﴾۱۲۰‬‬

‫ﻗﺎﻟﻮا َﻣﻨﺎ ِ َﺑﺮب ْ ٰ‬ ‫ﻳﻦ﴿‪ ﴾﴾۱۱۹‬ﺻﺎروا ذﻟﻴﻠﲔ ﴿ َوا ُﻟْ ِ َ اﻟﺴ َ َ ةُ ٰ ِ‬
‫ﺳﺠﺪ ِ ْ َ‬
‫)‪(١٠‬‬
‫ٰﺻﻐ ِﺮ ِ ْ َ‬

‫ْ‬
‫ﻧﺤﻦ﴾ ﳚﻮﺯ ﻓﻴﻪ ﺃﻥ ﻳﻜﻮﻥ ﺗﺄﻛﻴﺪﺍ ﻟﻠﻀﻤﲑ ﺍﳌﺮﻓﻮﻉ ﻭﺃﻥ ﻳﻜﻮﻥ ﻓﺼﻼ‪ ،‬ﻓﻼ ﻣ‪‬ﺤﻞﱠ ﻟﻪ‪) .‬ﲰﲔ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫َ ُ‬
‫ﺟﻮﺍﺏِ ﺍﻟﺸﺮﻁ ﻋﻠﻴﻪ‪ ،‬ﻭ﴿‬
‫ﻳﻤﻮ ﴾‪ ...‬ﺇﱁ[ ﺗ‪‬ﺄﺩ‪‬ﺏ‪ ‬ﺍﻟﺴ‪ ‬‬
‫ﺤﺮ‪‬ﺓﹸ ﻣ‪‬ﻊ‪ ‬ﺳﻴ‪‬ﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ ‬ﺣﻴﺚ ﻗﺪ‪‬ﻣﻮﻩ ﻋﻠﻰ ﺃﻧﻔﺴِﻬﻢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺭﺍﻏﺒِﲔ ﺑﺎﻃﻨﺎﹰ‬ ‫ﻗﻮﻟﻪ‪ْ ُ َ ﴿] :‬‬
‫ﻗﺎﻟﻮا ٰ ُ ْ‬ ‫)‪(١‬‬
‫ْ ْ ْ ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ۤ‬
‫اﻟﻤﻠﻘﲔ﴾‪ ،‬ﻭﻗﺪ ﺟﺎﺯﺍﻫﻢ ﺍﷲُ ﻋﻠﻰ ﻫﺬﺍ ﺍﻷﺩﺏِ ﺣﻴﺚ ﻣ‪‬ﻦ‪ ‬ﻋﻠﻴﻬﻢ ﺑﺎﻹﳝﺎﻥ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻧﺤﻦ ُ ِ َ‬ ‫ﻧﻜﻮن‬ ‫ﰲ ﺍﻹﻟﻘﺎﺀ ﺑﺪﻟﻴﻞِ ﺍﻟﺘﺄﻛﻴﺪِ ﺑﻘﻮﻟِﻪ‪ِ ﴿ :‬‬
‫واﻣﺎ ان‬
‫َ َّ َ َّ ُ َ َ ُ‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﺼ‪‬ﺎﻙ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑِ ﺍﳌﻔﻌﻮﻝ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪ ،‬ﻭﻫﻜﺬﺍ ﺑﻘﻮﻟﻪ ﺍﻵﰐ ½ﻣ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻨ‪‬ﺎ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻣﺮ‪ ‬ﻟﻺﺫﻥِ‪ ...‬ﺇﱁ[ ﻏﺮﺿ‪‬ﻪ ‪‬ﺬﺍ ﺍﳉﻮﺍﺏ‪ ‬ﻋﻦ ﺇﻳﺮﺍﺩٍ ﺣﺎﺻﻠﹸﻪ ﻛﻴﻒ ﺃﹶﻣ‪‬ﺮ‪‬ﻫ‪‬ﻢ ﺑﺎﻟﺴﺤﺮ ﻭﺃﹶﻗﹶﺮ‪‬ﻫ‪‬ﻢ ﻋﻠﻴﻪ؟ ﻭﻣ‪‬ﺤ‪‬ﺼ‪‬ﻞﹸ ﺍﳉﻮﺍﺏِ ﺃﻧﻪ ﺇﳕﹼﺎ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺃﹶﻣ‪‬ﺮ‪‬ﻫﻢ ﻟِﺘ‪‬ﻈﻬ‪‬ﺮ‪ ‬ﻣ‪‬ﻌﺠِﺰﺗ‪‬ﻪ ﻷ‪‬ﻢ ﺇﺫﺍ ﻟﹶﻢ ﻳ‪‬ﻠﻘﹸﻮ‪‬ﺍ ﻗﺒﻠﹶﻪ ﱂ ﺗ‪‬ﻈﻬﺮ ﻣﻌﺠﺰﺗ‪‬ﻪ‪) .‬ﺧﺎﺯﻥ(‬
‫اﻟﻐ ۡ‬ ‫ْ‬‫ْ‬
‫ﻟﻨﺤﻦ ٰ‬ ‫ﺑﻌﺰۃ ْ ْ‬ ‫ۡ‬ ‫ﻓﺎﻟﻘﻮا ﺣﺒﺎﻟ ْ وﻋﺼﻴ ْ‬
‫ْ‬ ‫ْ‬
‫ﻠﺒﻮن﴾ ]ﺍﻟﺸﻌﺮﺍﺀ‪] .[٤٤:‬ﻋﻠﻤﻴﺔ[‬ ‫ﻓﺮﻋﻮن ِاﻧﺎ‬ ‫ِ‬ ‫وﻗﺎﻟﻮا‬
‫ِ َ َ ُ َ ِ ِ َّ ُ َ َ ُ ِ ِ َّ ِ َ َ َّ َ َ ُ ِ ُ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺣِﺒﺎﻟﹶﻬﻢ ﻭﻋِﺼﻴ‪‬ﻬﻢ[ ﺃﺧﺬﻩ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻵﰐ‪َ َ َ ﴿ :‬‬ ‫)‪(٤‬‬
‫اﻟﻨﺎس﴾[ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺤﺮ ﺍﻟﺬﻱ ﻫﻮ ﻣ‪‬ﺤ‪‬ﺾ‪ ‬ﲣﻴﻴﻞٍ ﰲ ﻋﲔ ﺍﻟﺮﺍﺋﻲ‪ ،‬ﻭﺍﻟﺸﻲﺀُ ﺍﳌﹶﺴﺤﻮﺭ‪ ‬ﺣﻘﻴﻘﺘ‪‬ﻪ ﻋﻠﻰ ﻣﺎ ﻫﻲ ﻋﻠﻴﻪ‬
‫ِ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﺳ َ ُ وا َ ْاﻋ ُ َ‬ ‫)‪(٥‬‬
‫ﱂ ﺗ‪‬ﻨﻘﻠِﺐ‪ ،‬ﻭﺃﻣﺎ ﺍﳌﹸﻌﺠِﺰﺓﹸ ﻓﻔﻴﻬﺎ ﻗﹶﻠﺐ‪ ‬ﺣﻘﻴﻘﺔِ ﺍﻟﺸﻲﺀِ ﻛﺎﻟﻌﺼﺎ ﺣﻴﺚ ﺻﺎﺭﺕ ﺣ‪‬ﻴ‪‬ﺔﹰ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻔﺎﺭﻕ ﺑﲔ ﺍﻟﺴ‪‬ﺤﺮ ﻭﺍﳌﹸﻌﺠِﺰﺓ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺣﻘﻴﻘﺔِ ﺇﺩﺭﺍﻛِﻬﺎ[ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻗﹶﻠ ‪‬‬
‫ﺐ ﺃﻱ ﻋﻦ ﺇﺩﺭﺍﻙِ ﺣﻘﻴﻘﺘِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻷﺻﻞ[ ﺃﻱ ﻭﺃﺻﻠﻬﺎ ½ﺗ‪‬ﺘ‪‬ﻠﹶﻘﱠﻒ‪ ،¼‬ﺣ‪‬ﺬﻓﺖ ﺇﺣﺪﻯ ﺍﻟﺘﺎﺀَﻳﻦ ﲣﻔﻴﻔﺎ‪ ،‬ﻭﻫﺬﻩ ﻗﺮﺍﺀﺓ ﺍﳉﹸﻤﻬﻮﺭ‪ ،‬ﻭﰲ ﻗﺮﺍﺀﺓٍ ﺑﺈﺩﻏﺎﻡ ﺍﻟﺘﺎﺀِ ﰲ ﺍﻟﺘﺎﺀ‬ ‫)‪(٧‬‬
‫ْ‬
‫ﺗﻠﻘﻒ﴾ ﻣِﻦ ½ﻟﹶﻘِﻒ‪ ¼‬ﻛـ½ﻋ‪‬ﻠِﻢ‪ ،¼‬ﻓﺘﻜﻮﻥ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺛﻼﺛﺎ‪ ،‬ﻭﻛﻠﹼﻬﺎ‬
‫ﻘﻒ﴾ ﺑﺘﺸﺪﻳﺪ ﺍﻟﺘﺎﺀ ﺃﻳﻀﺎ‪ ،‬ﻭﰲ ﻗﺮﺍﺀﺓِ ﺣﻔﺺٍ ﴿ َ َ ُ‬ ‫ﺗﻠ َّ ُ‬
‫ﻫﻲ َّ َ‬ ‫ﻓﻴ‪‬ﻘﺮ‪‬ﺃ ﴿ َ ِ‬
‫ﻓﺎ َذا ِ‬
‫َ‬
‫ﺳﺒﻌﻴ‪‬ﺔ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲰﲔ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺛﺒﺖ‪...‬ﺇﱁ[ ﻓﹶﺴ‪‬ﺮﻩ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻮﻗﻮﻉ ﺍﺳﺘ‪‬ﻌِﲑ ﻟﻠﺜﺒﻮﺕ ﺃﻭ ﻟﻠﺜﱠﺒﺎﺕ ﻭﺍﻟﺪﻭﺍﻡ ﻷﻧ‪‬ﻪ ﰲ ﻣﻘﺎﺑﻠﺔ ﴿ َ َ َ‬
‫ﺑﻄﻞ﴾ ﻓﺈﻥﹼ ﺍﻟﺒﺎﻃﻞ ﺯﺍﺋﻞ‪.‬‬ ‫)‪(٨‬‬
‫)ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺻﺎﺭ‪‬ﻭﺍ ﺫﹶﻟﻴﻠِﲔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺑﻄﻼﻥ ﻋﻤﻠِﻬﻢ ﻛﻨﺎﻳﺔﹲ ﻋﻦ ﻛﻮ‪‬ﻢ ﺫﻟﻴﻠِﲔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺻﺎﺭﻭﺍ ﺫﻟﻴﻠﲔ[ ﻓﹶﺴ‪‬ﺮ ﺍﻻﻧﻘﻼﺏ‪ ‬ﺑﺎﻟﺼ‪‬ﲑﻭﺭﺓ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﹸﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﻻﻧﻘِﻼﺏ ﻟﻴﺲ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ‬
‫ۡ‬ ‫ْ‬
‫ﺳﺠﺪﻳﻦ﴾ ﻭﻛﺎﻥ ﺫﻟﻚ‬ ‫اﻟﺴﺤﺮۃُ ٰ ِ ِ‬ ‫ﲟﻌﲎ ﺍﻟﺮﺟﻮﻉ ﻷ ﻥﹼ ﻓﺮﻋﻮﻥﹶ ﻭﻗﻮﻣ‪‬ﻪ ﻟﻴﺴﻮﺍ ﺑﻔﺎﺭ‪‬ﻳﻦ ﻣِﻦ ﺫﻟﻚ ﺍﳌﹶﻘﺎﻡ ﺑﺪﻟﻴﻞِ ﻗﻮﻟِﻪ ﺗﻌﺎﱃ ﺍﻵﰐ ﴿ ُ ِ‬
‫واﻟﻘﻲ‬
‫َ‬ ‫َ َّ َ َ‬ ‫َ‬
‫ﲟﺤﻀﺮ ﻣﻦ ﻓﺮﻋﻮﻥ ﻗﻄﻌﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺇﻧﻪ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪229‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫?ﺃﻱ ﺍﻟﺴﺤﺮﺓ‪١٢.‬‬
‫ﻣﻨﺘﻢ﴾ ﺑﺘﺤﻘﻴﻖ اﳍﻤﺰﺗﲔ وإﺑﺪال‬ ‫ﻋﻮن أ َ َ ْ ُ ْ‬ ‫ﺮون﴿‪ ﴾﴾۱۲۲‬ﻟﻌﻠﻤﻬﻢ ﺑﺄن ﻣﺎ ﺷﺎﻫﺪوه ﻣﻦ اﻟﻌﺼﺎ ﻻ ﻳﺘﺄ ﺑﺎﻟﺴﺤﺮ ﴿ َ َ‬
‫ﻗﺎل ِ ْ َ ْ ُ‬ ‫َو ٰ ُ ْ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺟﻮا ِﻣﻨ ْ َ ۤﺎ‬

‫اﻟﻤﺪﻳﻨﺔ ِ ِﻟﺘُ ْ ِ ُ ْ‬
‫ﺗﻤﻮہ ُ ِ ْ َ ِ ْ َ‬ ‫ذن﴾ أﻧﺎ ﴿ ُ ْ‬
‫َﻜﻢ ِان ٰ َﺬا﴾ اﻟﺬي ﺻﻨﻌﺘﻤﻮه ﴿ َ َﻟﻤ ْ ٌ ﻣ َ ْ ُ ُ ْ‬ ‫ان َ َ‬ ‫اﻟﺜﺎﻧﻴﺔ أﻟﻔﺎ ﴿ﺑ ِ ٖ ﴾ ﲟﻮ ﴿ َ ْ َ‬
‫ﻗﺒﻞ َ ْ‬
‫)‪(٤) (٣‬‬

‫ﺧﻠﻒ﴾)‪ (٦‬أي ﻳﺪ ﻛﻞ واﺣﺪ اﻟﻴﻤﲎ ورﺟﻠﻪ‬ ‫ﻣﻦ ِ ٰ ٍ‬

‫ْ‬ ‫وارﺟُﻠ ُ‬
‫َﻜﻢ‬
‫ْ‬ ‫ﻻﻗﻄﻌﻦ َ ْ ِ َ ُ‬
‫اﻳﺪﻳﻜﻢ َ َ ْ‬
‫ْ‬ ‫َ‬ ‫َﻤﻮن﴿‪ ﴾﴾۱۲۳‬ﻣﺎ ﻳﻨﺎﻟﻜﻢ ﻣﲏ)‪َ ُ َ ﴿ (٥‬‬ ‫ﻓﺴﻮف َ ْﻌﻠ ُ ْ َ‬‫اَ ْ َﻠ َﺎ َ َ ْ َ‬
‫‪٢‬‬ ‫‪٢‬‬

‫ﻣﻨﻘﻠﺒﻮن﴿‪ ﴾﴾۱۲۵‬راﺟﻌﻮن ﰲ‬
‫رﺑﻨﺎ﴾ ﺑﻌﺪ ﻣﻮﺗﻨﺎ ﺑﺄي وﺟﻪ ﻛﺎن ﴿ ُ ْ َ ِ ُ ْ َ‬ ‫ﻗﺎﻟﻮا ِ ۤ‬
‫اﻧﺎ ا ِ ٰ َ َ‬ ‫اﺟﻤﻌِ ْ َ ﴿‪ُ َ ﴿ ﴾﴾۱۲۴‬‬ ‫ﻻﺻﻠ َ ُ ْ‬
‫ﻨﻜﻢ َ ْ َ‬ ‫اﻟﻴﺴﺮى ﴿ ُﺛﻢ َ ُ َ‬
‫)‪(٧‬‬

‫ﺗﻨﻘﻢ﴾ ﺗﻨﻜﺮ)‪.............................................................................. (٨‬‬ ‫اﻵﺧﺮة ﴿ َ َ‬

‫وﻣﺎ َ ْ ِ ُ‬

‫ۡ‬ ‫ْ‬
‫ﺮون﴾[ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻧﻌﺘﺎ ﻟـ﴿رب ٰ‬ ‫ﻣﻮ ٰ َو ٰ ُ ْ َ‬
‫اﻟﻌﻠﻤﲔ﴾‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺑ‪‬ﺪ‪‬ﻻﹰ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻄﻒ‪ ‬ﺑﻴﺎﻥٍ‪ .‬ﻭﻓﺎﺋﺪﺓ ﺫﻟﻚ‬ ‫َ ِ َ‬ ‫َ ِّ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬رب ُ ْ‬ ‫)‪(١‬‬
‫ْ‬ ‫ْ‬
‫اﻻﻋ ٰ ﴾ ]ﺍﻟﻨ‪ٰ‬ﺰﻋٰﺖ‪،[٢٤:‬‬
‫رﺑﻜﻢ َ‬
‫ُ‬ ‫ﻧﻔﻲ‪ ‬ﺗﻮﻫ‪‬ﻢِ ﻣ‪‬ﻦ ﻳﺘﻮﻫ‪‬ﻢ ﺃ ﻥﹼ ½ﺭﺏ ﺍﻟﻌﺎﳌﲔ¼ ﻗﺪ ﻳ‪‬ﻄﻠﹶﻖ ﻋﻠﻰ ﻏﲑِ ﺍﷲ ﺗﻌﺎﱃ ﻛﻘﻮﻝِ "ﻓﺮﻋﻮﻥ"‪﴿ :‬اﻧﺎ‬
‫َ َ َ ُّ ُ‬
‫ﻭﻗﺪ‪‬ﻣﻮﺍ ﻣﻮﺳﻰ ﰲ ﺍﻟﺬﻛﺮ ﻋﻠﻰ ﻫﺎﺭﻭﻥ ﻭﺇﻥ ﻛﺎﻥ ﻫﺎﺭﻭﻥ ﺃﹶﺳ‪‬ﻦ‪ ‬ﻣﻨﻪ ﻟﻜِﺒ‪‬ﺮِﻩ ﰲ ﺍﻟﺮﺗﺒﺔ )ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪ ،‬ﺃﻭ ﻷﻧﻪ ﻭﻗﻊ ﻓﺎﺻِﻠ ﹰﺔ‬
‫ﻣﻮ ٰ ﴾ ﻓﺎﺻِﻠﹶﺔﹰ‪) .‬ﲰﲔ ﲝﺬﻑ(‬ ‫وﻣﻮ ٰ ﴾ ]ﻃﻪ‪ [٧٠:‬ﻟﻮﻗﻮﻉ ﴿ ۡ‬ ‫ۡ‬ ‫ﻫﻨﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﰲ "ﺳﻮﺭﺓ ﻃﻪ"‪ٰ ﴿ :‬اﻣﻨﺎ ﺑﺮب ٰ ۡ‬
‫ﻫﺮون‬
‫ُ‬ ‫َ َّ ِ َ ِّ ُ َ َ ُ‬
‫ﺗﻨﺒﻴﻪ‪) :‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻦ ﻗﻮﻝ ﺍﳌﺴﻠﻤﲔ ﰲ "ﻫﻨﺪ" ﻭ"ﺑﺎﻛﺴﺘﺎﻥ"‪½ :‬ﺇﻧ‪‬ﺎ ﺑ‪‬ﺮ‪‬ﻳ‪‬ﻠﹶﻮِﻳ‪‬ﻮﻥﹶ ﺃﻭ ﺭ‪‬ﺿ‪‬ﻮِﻳ‪‬ﻮﻥﹶ¼ ﻣﻨﺴﻮﺑﺎ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﺍﻟﱪﻳﻠﻮﻱ ﻋﻠﻴﻪ ﺭﲪﺔ‬
‫ﺍﷲ ﺍﻟﻘﻮﻱ‪ ،‬ﺍ‪‬ﺪﺩ ﻭﻗﺎﻃﻊ ﺍﻟﺒﺪﻋﺔ ﰲ "ﻗﹶﺎﺭ‪‬ﺓ ﺁﺳﻴﺎ"‪ ،‬ﻭﲤﻴﻴﺰﺍ ﻋﻦ ﺍﻟﻔِﺮ‪‬ﻕِ ﺍﻟﻀﺎﻟﹼﺔِ ﻷﻥ ﻫﻨﺎﻙ ﻓِﺮ‪‬ﻗﺎ ﻛﺜﲑﺓ ﺿﺎﻟﺔ ﻣ‪‬ﻀِﻠﱠﺔ ﻗﺪ ﻳ‪‬ﺴﻤ‪‬ﻮﻥ ﺃﻧﻔﺴ‪‬ﻬﻢ ﺑـ½ﺍﻟﺪﻳﺎﺑﻨﺔ¼ ﺃﻭ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫½ﺍﻟﻮﻫﺎﺑﻴﺔ¼ ﻭﻗﺪ ﻳ‪‬ﺴﻤ‪‬ﻮ‪‬ﺎ ﺑﺄﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ ﻭﺍﳉﻤﺎﻋﺔ ﻭﻫﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻫﻞ ﺍﻟﺒﺪﻋﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻳ‪‬ﺪ‪‬ﻋ‪‬ﻮﻥ ﺃ‪‬ﻢ ﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺍﳌﺆﻣﻨﻮﻥ ﻭﻣ‪‬ﻦ ﺳِﻮﺍﻫﻢ‬
‫ﻣﺸﺮﻛﻮﻥ‪ ،‬ﻓﻌﻠﻴﻚ ﻣﻄﺎﻟﻌﺔ ﻛﺘﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺭﺩ‪‬ﻫﻢ ﻣِﺜﻞ "ﺣ‪‬ﺴ‪‬ﺎﻡ ﺍﳊﺮﻣﲔ" ﻭ"ﺍﻟﺪﻭﻟﺔ ﺍﳌﹶﻜﹼﻴﺔ"(‪] .‬ﻋﻠﻤﻴﺔ[‬
‫اﻣﻨﺎ﴾‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﻟِﻌِﻠﻤِﻬﻢ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎ ﻥِ ﺗﻌﻠﻴﻞٍ ﻟﻘﻮﻟﻪ‪ٰ ۤ ۡ ﴿ :‬‬ ‫)‪(٢‬‬
‫ﻗﺎﻟﻮا َ َّ‬‫َ ُ‬

‫ان ذ ََن﴾[ ﺃﺻﻠﻪ ½ﺃﹶﺃﹾﺫﹶﻥﹶ¼‪ ،‬ﻭﻫﻮ ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﻣﻨﺼﻮﺏ ﺑـ﴿ﺃﹶﻥﹾ﴾‪ ،‬ﻭﺍﳍﻤﺰﺓﹸ ﺍﻷُﻭﱃ ﳘﺰﺓﹸ ﺍﳌﺘﻜﻠﹼﻢِ ﺍﻟﱵ ﺗ‪‬ﺪﺧﻞ ﻋﻠﻰ‬ ‫ﻗﺒﻞ َ ْ‬
‫ﻗﻮﻟﻪ‪َ ْ َ ﴿] :‬‬ ‫)‪(٣‬‬
‫ﺍﳌﻀﺎﺭﻉ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔﹸ ﻗﹸﻠﺒﺖ ﺃﻟِﻔﺎﹰ ﻟﻮﻗﻮﻋﻬﺎ ﺳﺎﻛﻨﺔﹰ ﺑﻌﺪ ﳘﺰﺓ ﺃﺧﺮﻯ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻧ‪‬ﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ ٰاذن﴾ ﺻﻴﻐﺔﹸ ﻣﺘﻜﻠﹼﻢ ﻣِﻦ ½ﺍﻹﺫﻥ¼‪ ،‬ﻻ ﻣﻦ ½ﺍﻹﺋﺬﺍﻥ¼ ﻭﺿﻤﲑ‪‬ﻩ ﻟـ﴿ ِ ْ ْ‬
‫ﻓﺮﻋﻮن﴾‪) .‬ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫َ‬ ‫َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻳ‪‬ﻨﺎﻟﹸﻜﻢ ﻣﻨ‪‬ﻲ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﴿ ْ ۡ‬
‫ﺗﻌﻠﻤﻮن﴾ ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫َ َ ُ َ‬

‫ﺧﻠﻒ﴾[ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﰲ ﳏﻞﹼ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻛﺄﻧﻪ ﻗﺎﻝ ½ﳐﺘﻠﻔ ﹰﺔ¼‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻗﻮﻟﻪ‪ْ ِ ﴿] :‬‬
‫ﻣﻦ ِ ٰ ٍ‬ ‫)‪(٦‬‬
‫ﺍﳌﻌﲎ‪½ :‬ﻷﻗﻄﹼﻌﻦ ﻷَﺟ‪‬ﻞِ ﳐﺎﻟﹶﻔﺘِﻜﻢ ﺇﻳ‪‬ﺎﻱ‪ ،¼‬ﻓﺘﻜﻮﻥ ﴿ِﻣْﻦ﴾ ﺗﻌﻠﻴﻠﻴﺔ‪ ،‬ﻭﺗﺘﻌﻠﹼﻖ ﻋﻠﻰ ﻫﺬﺍ ﺑﻨﻔﺲ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﺑﻌﻴﺪ‪) .‬ﲰﲔ ﺑﺘﺼﺮﻑ(‬
‫ﻱ ﻭﺟﻪٍ ﻛﺎﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣ‪‬ﺴﻦِ ﺍﻋﺘﻘﺎﺩِﻫﻢ ﺑﺄ‪‬ﻢ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻥﹼ ﺍﳌﻮﺕ ﺣﻖ‪ ‬ﺑﺄﻱ‪ ‬ﺳﺒﺐٍ ﻛﺎﻥ‪ ،‬ﻭﺑﻌﺪ‪‬ﻩ ﺍﻟﺮﺟﻮﻉ‪ ‬ﺇﱃ ﺍﳊﻖ‪ ‬ﻓﻤﺎ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﺄ ‪‬‬ ‫)‪(٧‬‬
‫ﻭﺟﻪ‪ ‬ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺍﳊﻖ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻣﺎﻟﻚ‪ ‬ﻳﻮﻡِ ﺍﳉﺰﺍﺀِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ۡ‬
‫ﺗﻨﻘﻢ﴾‪ ،‬ﻭﺍﳌﻌﲎ ﻭﻣﺎ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻨﻜِﺮ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ ﻥﹼ ½ﻧ‪‬ﻘﹶﻢ‪ ¼‬ﲟﻌﲎ ½ﺃﹶﻧﻜﹶﺮ‪ ¼‬ﻭ﴿ﺃﹶﻥﹾ﴾ ﻭﻣﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﰲ ﺗﺄﻭﻳﻞِ ﻣﺼﺪﺭٍ ﻣﻔﻌﻮ ﻝﹲ ﺑﻪ ﻟـ﴿ ِ‬ ‫)‪(٨‬‬
‫َ ُ‬
‫ﺗ‪‬ﻜﺮﻩ ﻣﻨ‪‬ﺎ ﺇﻻﹼ ﺇﳝﺎﻧ‪‬ﻨﺎ‪ ،‬ﻭﻳﺼﺢ‪ ‬ﺃﻥ ﻳﻜﻮﻥ ½ﻧ‪‬ﻘﹶﻢ‪ ¼‬ﲟﻌﲎ ½ﻋ‪‬ﺬﱠﺏ‪ ¼‬ﻣِﻦ ½ﺍﻟﻨﻘﻤﺔ¼‪ ،‬ﻭﺍﳌﻌﲎ‪½ :‬ﻭﻣﺎ ﺗ‪‬ﻌﺬﱢﺑ‪‬ﻨﺎ ﺑﺸﻲﺀ ﻣِﻦ ﺍﻷﺷﻴﺎﺀ ﺇﻻﹼ ﻷَﺟ‪‬ﻞِ‬
‫ﺇﳝﺎﻧِﻨﺎ¼‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻔﻌﻮﻻﹰ ﻷﺟ‪‬ﻠِﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫وﺗﻮﻓﻨﺎ‬ ‫)‪(٢‬‬ ‫ﺟﺎءﺗﻨﺎ َ َ ۤ‬
‫رﺑﻨﺎ ا َ ْ ِغ ْ َﻋ َﻠ ْ َﻨﺎ َﺻ ْ ًا﴾ ﻋﻨﺪ ﻓﻌﻞ ﻣﺎ ﺗﻮﻋﺪه ﺑﻨﺎ ﻟﺌﻼ ﻧﺮﺟﻊ ﻛﻔﺎرا ﴿ َ َ َ‬ ‫رﺑﻨﺎ َﻟﻤﺎ َ ٓ َ ْ َ‬
‫ان َﻣﻨﺎ ِﺑﺎ ٰ ٰﻳﺖِ َ َ‬
‫)‪(١‬‬
‫اﻻ َ ْ‬ ‫﴿ِ ۤ‬
‫ﻣﻨﺎ ِ ۤ‬
‫ﻉ‬ ‫اﻻرض﴾ ﺑﺎﻟﺪﻋﺎء إﱃ‬ ‫وﻗﻮﻣ ٗ ِﻟﻴ ُﻔ ِ ُ ْ‬
‫ْﺴﺪوا ِ ْ َ ْ ِ‬ ‫ﻋﻮن﴾ ﻟﻪ ﴿ َ َ َ ُ‬
‫اﺗﺬر﴾ ﺗﱰك ﴿ ُ ْ‬
‫ﻣﻮ ٰ َ َ ْ َ‬ ‫اﻟﻤﻼ ُ ِ ْ‬
‫ﻣﻦ َ ْﻗﻮم ِ ِ ْ َ ْ َ‬ ‫وﻗﺎل ْ َ َ‬ ‫ُْ ِ‬
‫ﻣﺴﻠﻤ ِ ْ َ ﴿‪َ َ َ ﴿ ﴾﴾۱۲۶‬‬
‫ﻉ‬
‫)‪(٣‬‬
‫? ﺃﻱ ﻓﺮﻋﻮﻥ‪١٢.‬‬
‫وﻳﺬرک َو ﻟ ِ َ َﺘ َ ﴾)‪ (٥‬وﻛﺎن ﺻﻨﻊ ﳍﻢ)‪ (٦‬أﺻﻨﺎﻣﺎ ﺻﻐﺎرا ﻳﻌﺒﺪو‪‬ﺎ‪ ،‬وﻗﺎل أﻧﺎ رﺑﻜﻢ ورﺑﻬﺎ‪ ،‬وﻟﺬا ﻗﺎل أﻧﺎ‬
‫?‬
‫ﳐﺎﻟﻔﺘﻚ ﴿ َ َ َ َ َ‬
‫)‪(٤‬‬
‫‪٢‬‬ ‫‪٢‬‬ ‫‪٢‬‬ ‫ﺃﻱ ِﻟﻘﻮﻣﻪ‪١٢.‬‬
‫?‬

‫ﺴﺘ ْ ٖ ﴾ ﻧﺴﺘﺒﻘﻲ ﴿ ِ َ َ‬
‫ٓ‬
‫ﺴﺎء ُ ْﻢ﴾‬ ‫اﺑﻨﺎء ُ ْﻢ﴾ اﳌﻮﻟﻮدﻳﻦ ﴿ َو ْ َ‬
‫َ‬ ‫ٓ‬ ‫رﺑﻜﻢ اﻷﻋ ﴿ َ َ‬
‫ﻗﺎل َ ُ َ ُ‬
‫ﺳﻨﻘﺘﻞ﴾ ﺑﺎﻟﺘﺸﺪﻳﺪ واﻟﺘﺨﻔﻴﻒ ﴿ َ ْ َ َ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬
‫?ﺃﻱ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ‪١٢.‬‬
‫ﺮون﴿‪ ﴾﴾۱۲۷‬ﻗﺎدرون‪.................................................. ،‬‬
‫ﻓﻮﻗ ُ ْﻢ ٰﻗ ِ ُ ْ َ‬ ‫ﻛﻔﻌﻠﻨﺎ ﺑﻬﻢ ﻣﻦ ﻗﺒﻞ)‪ِ َ ﴿ (١١‬‬
‫واﻧﺎ َ ْ َ‬
‫= ﺃﻱ ﻗﺒﻞ ﳎﻲﺀ ﻣﻮﺳﻰ‪١٢.‬ﲨﻞ‬

‫ان َﻣﻨﺎ﴾‪ ...‬ﺇﱁ[ ﺃﻱ ﻭﺍﻹﳝﺎﻥﹸ ﺧﲑ‪ ‬ﺍﻷﻋﻤﺎﻝِ ﻭﺃﺻﻞﹸ ﺍﳌﹶﻔﺎﺧِﺮ‪ ،‬ﻓﻼ ﻧﻌﺪﻝ ﻋﻨﻪ ﺃﺻﻼ ﻃﻠﺒﺎ ﳌﺮﺿﺎﺗﻚ‪ ،‬ﰒ ﺃﻋﺮ‪‬ﺿﻮﺍ ﻋﻦ‬ ‫ﻗﻮﻟﻪ‪ۤ ِ ﴿] :‬‬
‫اﻻ َ ْ‬ ‫)‪(١‬‬
‫ۡ‬ ‫ۤ ْ ْ‬
‫ﻋﻠﻴﻨﺎ‬
‫َ َ َ‬
‫اﻓﺮغ‬
‫رﺑﻨﺎ َ ِ‬
‫َ َّ َ‬
‫ﺧﻄﺎﺑﻪ ﺇﻇﻬﺎﺭﺍ ﻟِﻤﺎ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﻦ ﺍﻟﻌﺰﳝﺔ ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻮﺍ ﻭﺗﻘﺮﻳﺮﺍ ﻟﻪ‪ ،‬ﻓﻔﺰﻋﻮﺍ ﺇﱃ ﺍﷲ ﻋﺰ‪‬ﻭﺟﻞﹼ ﻭﻗﺎﻟﻮﺍ‪﴿ :‬‬
‫ْ‬
‫ً‬
‫ﺻﱪا﴾‪...‬ﺇﱁ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻨﺪ‪ ‬ﻓِﻌﻞِ ﻣ‪‬ﺎ ﺗ‪‬ﻮ‪ ‬ﻋﺪ‪‬ﻩ ﺑِﻨ‪‬ﺎ[ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻗﹶﻠ ‪‬‬
‫ﺐ ﻛﻤﺎ ﻳﺪﻝﹼ ﻟﻪ ﺗﻌﺒ ‪‬ﲑ ﻏﲑِﻩ‪ ،‬ﻭﺣﻘﱡﻬﺎ‪½ :‬ﻋﻨﺪ‪ ‬ﻓﻌﻞِ ﻣ‪‬ﺎ ﺗ‪‬ﻮ‪‬ﻋ‪‬ﺪ‪‬ﻧ‪‬ﺎ ﺑِﻪ¼‪ ،‬ﻭﻗﻮﻟﻪ ½ﻟِﺌﻼﹼ ﻧ‪‬ﺮﺟِﻊ‪‬‬ ‫)‪(٢‬‬
‫ْ ْ‬
‫اﻓﺮغ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ﻛﻔﹼﺎﺭﺍﹰ¼ ﺗﻌﻠﻴﻞ ﻟﻘﻮﻟﻪ ﴿ َ ِ‬

‫ﻗﻮﻟﻪ‪] :‬ﻟﻪ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﻣ‪‬ﺨﺎﻃﹶﺒﻬﻢ ﻫﺎﻫﻨﺎ ﻓﺮﻋﻮﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬

‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺪﻋﺎﺀِ ﺇﱃ ﳐﺎﻟﹶﻔﺘِﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻣﺎ ﻫﻮ ﺳﺒﺒ‪‬ﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬و ﻟ ِ َ َﺘ َ ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﻛﺎﻥ ﻟﻔﺮﻋﻮﻥ ﺑﻘﺮﺓﹲ ﻳ‪‬ﻌﺒﺪ‪‬ﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﺑﻘﺮﺓﹰ ﺣﺴﻨﺔﹰ ﺃﹶﻣﺮ‪‬ﻫﻢ ﺑﻌﺒﺎﺩ‪‬ﺎ‪،‬‬ ‫)‪(٥‬‬
‫ﻭﻟﺬﻟﻚ ﺃﹶﺧﺮﺝ ﳍﻢ ﺍﻟﺴﺎﻣﺮﻱ‪ ‬ﻋِﺠﻼﹰ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺴ‪‬ﺪ‪‬ﻱ‪ :‬ﻛﺎﻥ ﻓﺮﻋﻮﻥ ﻗﺪ ﺍﺗ‪‬ﺨﺬ ﻟﻘﻮﻣﻪ ﺃﺻﻨﺎﻣﺎ ﻭﻛﺎﻥ ﻳﺄﻣﺮﻫﻢ ﺑﻌﺒﺎﺩ‪‬ﺎ‪ ،‬ﻭﻗﺎﻝ ﳍﻢ‪½ :‬ﺃﻧﺎ‬
‫ْ ْ‬
‫اﻻﻋ ٰ ﴾ ]ﺍﻟﻨ‪ٰ‬ﺰﻋٰﺖ‪ [٢٤:‬ﻭﺍﻷﻗﺮﺏ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥﹼ ﻓﺮﻋﻮﻥ ﻛﺎﻥ‬ ‫رﺑﻜﻢ َ‬
‫ُ‬ ‫ﺭﺑ‪‬ﻜﻢ ﻭﺭﺏ‪ ‬ﻫﺬﻩ ﺍﻷﺻﻨﺎﻡِ¼ ﻭﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﺣﺎﻛِﻴﺎﹰ ﻋﻨﻪ(‪﴿ :‬اﻧﺎ‬
‫َ َ َ ُّ ُ‬
‫ﺩﻫﺮﻳ‪‬ﺎ ﻣﻨﻜِﺮﺍ ﻟﻮﺟﻮﺩ ﺍﻟﺼﺎﻧﻊ‪ ،‬ﻓﻜﺎﻥ ﻳﻘﻮﻝ‪½ :‬ﻣﺪﺑ‪‬ﺮ ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢِ ﺍﻟﺴ‪‬ﻔﻠِﻲ‪ ‬ﻫﻮ ﺍﻟﻜﻮﺍﻛﺐ‪ ¼‬ﻓﺎﺗ‪‬ﺨﺬ ﺃﺻﻨﺎﻣﺎ ﻋﻠﻰ ﺻﻮﺭﺓِ ﺍﻟﻜﹶﻮﺍﻛِﺐ‪ ،‬ﻭﻛﺎﻥ‬
‫ْ ْ‬
‫اﻻﻋ ٰ ﴾‪) .‬ﺧﺎﺯﻥ(‬‫رﺑﻜﻢ َ‬
‫ُ‬ ‫ﻳ‪‬ﻌﺒﺪﻫﺎ ﻭﻳﺄﻣﺮ ﺑﻌﺒﺎﺩ‪‬ﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﻧﻔﺴﻪ ﺇﻧﻪ ﻫﻮ ﺍﳌﹸﻄﺎﻉ‪ ‬ﻭﺍﳌﺨﺪﻭﻡ‪ ‬ﰲ ﺍﻷﺭﺽ‪ ،‬ﻓﻠﻬﺬﺍ ﻗﺎﻝ‪﴿ :‬اﻧﺎ‬
‫َ َ َ ُّ ُ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻛﺎﻥ ﺻ‪‬ﻨ‪‬ﻊ‪ ‬ﳍﻢ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﺗﻮﺟﻴﻪٍ ﳉﻤﻊ ½ﺍﻵﳍﺔ¼ ﻭﺇﺿﺎﻓﺘِﻬﺎ ﺇﻟﻴﻪ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﺍﳌﺸﻬﻮﺭ ﺃﻧﻪ ﻛﺎﻥ ﻳ‪‬ﺪ‪‬ﻋِﻲ ﺍﻷُﻟﹸﻮﻫﻴ‪‬ﺔﹶ‪.‬‬ ‫)‪(٦‬‬
‫)ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺸﺪﻳﺪ[ ﺃﻱ ﻣ‪‬ﻊ‪ ‬ﺿﻢ‪ ‬ﺍﻟﻨﻮﻥ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺍﻟﺘﺨﻔﻴﻒِ¼ ﺃﻱ ﻣ‪‬ﻊ‪ ‬ﻓﺘﺢِ ﺍﻟﻨﻮﻥِ ﻭﺳﻜﻮﻥِ ﺍﻟﻘﺎﻑِ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫ْ ْ‬
‫ﺴﺘ ٖ‬ ‫﴿و‬
‫َ َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻮﻟﻮﺩِﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻷﺑﻨﺎﺀ ½ﺍﻷﻃﻔﺎﻝ¼‪ ،‬ﻭﻫﻮ ﺍﳌﻨﺎﺳﺐ ﺍﳌﺘﺒﺎﺩِﺭ ﳑﺎ ﺣ‪‬ﻜﻲ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬ ‫)‪(٨‬‬
‫ْ‬
‫ﺴﺂءﻫﻢ﴾ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺴﺎﺀ ½ﺍﻷﻃﻔﺎﻝ¼ ﻭﺇﳕﺎ ﻋﺒ‪‬ﺮ ﻋﻨﻬﻦ ﺑﺎﻟﻨﺴﺎﺀ ﻟِﻤ‪‬ﺂﻟِﻬﻦ‪ ‬ﺇﱃ ﺫﻟﻚ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ِ َ َ ُ‬
‫ﻗﻮﻟﻪ‪] :‬ﻧﺴﺘﺒﻘﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﺍﻻﺳﺘِﺤﻴﺎﺀ¼ ﲟﻌﲎ ½ﺗ‪‬ﺮ‪‬ﻙ ﺍﻟﺸﻲﺀِ ﺣﻴ‪‬ﺎ¼ ﻛﻤﺎ ﰲ ﺍﻟﻠﻐﺔﹼ‪ ،‬ﻻ ﲟﻌﲎ ﺇﳚﺎﺩِ ﺍﳊﻴﺎﺓِ ﰲ ﺍﻟﺸﻲﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪َ ﴿] :‬و َ ْ َ‬
‫ﺴﺘ ْ ٖ ِ َ ٓ َ‬
‫ﺴﺎء ُ ْﻢ﴾[ ﺃﻱ ﻟﻠﺨِﺪﻣﺔِ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻛﻔِﻌﻠِﻨﺎ ﺑِﻬﻢ ﻣِﻦ ﻗﹶﺒﻞﹸ¼ ﺃﻱ ﻗﺒﻞﹶ ﻣ‪‬ﺠﻲﺀِ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻛﻔِﻌﻠِﻨﺎ ﺑِﻬﻢ ﻣِﻦ ﻗﹶﺒﻞﹸ[ ﻓﺴ‪‬ﺮﻩ ﺑﺬﻟﻚ ﻟﻴﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﺇﻧﺎ ﻣﺴﺘ‪‬ﻤِﺮ‪‬ﻭﻥ ﻋﻠﻰ ﺍﻟﻘﻬﺮ ﻭﺍﻟﻐ‪‬ﻠﹶﺒ‪‬ﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻧﻪ ﺍﳌﻮﻟﻮﺩ ﺍﻟﺬﻱ ﺣ‪‬ﻜﻢ‬
‫‪Å‬‬
‫‪231‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﺃﻱ ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ‪١٢.‬‬
‫واﺻ ِ ُ ْوا﴾ ﻋ أذاﻫﻢ ﴿ ِان ْ َ ْ َ‬ ‫ﻟﻘﻮﻣِ ِ ْ َ‬
‫اﺳﺘﻌِ ْ ُ ْﻨﻮا ِﺑﺎﷲ ِ‬ ‫ﻓﻔﻌﻠﻮا ﺑﻬﻢ ذﻟﻚ)‪ ،(٢)(١‬ﻓﺸﻜﺎ ﺑﻨﻮ إﺳﺮاﺋﻴﻞ ﴿ َ‬
‫?‬
‫اﻻرض‬ ‫)‪(٣‬‬
‫ْ‬ ‫َ‬ ‫ْ‬ ‫ﻣﻮ ٰ ِ َ‬
‫ْ‬ ‫ﻗﺎل ُ‬
‫َ‬
‫‪٢‬‬
‫ْ‬
‫ان َﺗﺎﺗ ِ َ َﻨﺎ‬‫ﻗﺒﻞ َ ْ‬ ‫ُوذﻳﻨﺎ ِ ْ‬
‫ﻣﻦ َ ْ ِ‬ ‫ﻟﻠﻤﺘﻘ ِ ْ َ ﴿‪ ﴾﴾۱۲۸‬اﷲ)‪ُ َ ﴿ (٦‬‬
‫ﻗﺎﻟﻮا ا ْ ِ ْ َ‬ ‫واﻟﻌﻘﺒﺔ﴾ اﳌﺤﻤﻮدة ﴿ ِ ْ ُ‬ ‫ِﺒﺎدہٖ َ ْ ٰ ِ َ ُ‬ ‫ﺸﺎء ِ ْ‬
‫ﻣﻦ ﻋ َ ِ‬ ‫ُ ْﻳﻮرِﺛ ُ َﺎ﴾ ﻳﻌﻄﻴﻬﺎ ﴿ َ ْ‬
‫ﻣﻦ َ ٓ ُ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫‪٢‬‬
‫وﻟﻘﺪ َ َ ْ َ ۤ‬
‫اﺧﺬﻧﺎ َل‬ ‫ﻌﻤﻠﻮن﴿‪ ﴾﴾۱۲۹‬ﻓﻴﻬﺎ ﴿ َ َ َ ْ‬ ‫اﻻرض َﻓ َ ْ ُ َ َ ْ َ‬
‫ﻨﻈﺮﻛﻴﻒ َ ْ َ ُ ْ َ‬ ‫ﻋﺪوﻛﻢ َو َ ْ َ ْ ِ َ ُ ْ‬
‫ﺴﺘﺨﻠﻔﻜﻢ ِ ْ َ ْ ِ‬ ‫ان ﻳ ْﻠ ِ َ َ ُ ُ ْ‬ ‫ﻗﺎل َﻋ ٰ َ ُ ْ‬
‫رﺑﻜﻢ َ ْ‬ ‫وﻣﻦ َ ْﻌﺪ ِ َﻣﺎ ِﺟﺌْ َ َﻨﺎ َ َ‬‫َ ِ‬
‫ﻉ‬
‫)‪(٧‬‬
‫ﻉ‬
‫‪٣‬‬ ‫‪٣‬‬
‫ﺟﺎءﺗْ ُ ُﻢ‬ ‫ون﴿‪ ﴾﴾۱۳۰‬ﻳﺘﻌﻈﻮن ﻓﻴﺆﻣﻨﻮن)‪َ ِ َ ﴿ (٩‬‬
‫ﻓﺎذا َ ٓ َ‬ ‫ﻣﻦ َ ٰ ِ‬
‫اﻟﺜﻤﺮت َ َﻟﻌﻠ ُ ْﻢ َﻳﺬ ُ ْ َ‬ ‫ﻘﺺ َ‬ ‫ﻋﻮن ِﺑﺎﻟﺴﻨ ِ ْ َ ﴾ ﺑﺎﻟﻘﺤﻂ)‪َ ﴿ (٨‬و َ ْ ٍ‬ ‫ِْ َْ َ‬
‫ََْ َُ‬
‫اﻟﺤﺴﻨﺔ﴾)‪ (١٠‬اﳋﺼﺐ ‪.....................................................................................‬‬

‫ﺍﳌﹸﻨ‪‬ﺠِّﻤ‪‬ﻮﻥ ﻭﺍﻟﻜﹶﻬ‪‬ﻨ‪‬ﺔﹸ ﺑِﺬﹶﻫﺎﺏِ ﻣ‪‬ﻠﻜﻨِﺎ ﻋﻠﻰ ﻳﺪﻩ‪) .‬ﺍﻟﺸﻬﺎﺏ‪ ،‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻔﹶﻌﻠﹸﻮﺍ ‪‬ﻢ ﺫﻟﻚ[ ﺃﻱ ﺍﻟﻘﺘﻞﹶ ﻟﻸﻭﻻﺩ ﻭﺍﻻﺳﺘﺒﻘﺎﺀَ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻓﺸﻜﺎ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ¼ ﺃﻱ ﺇﱃ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻔﹶﻌﻠﹸﻮﺍ ‪‬ﻢ ﺫﻟﻚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻓﺮﻋﻮﻥ ﱂ ﻳ‪‬ﻜﺘﻒِ ﻋﻠﻰ ﳎﺮ‪‬ﺩِ ﻗﻮﻝِ ﺍﻟﻘﺘﻞ ﺑﻞ ﻓﹶﻌ‪‬ﻠﹶﻪ ﺃﻳﻀﺎ ﻓﻠﺬﻟﻚ ﺷ‪‬ﻜﹶﺎ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ‬ ‫)‪(٢‬‬
‫ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﺃﹶﺫﹶﺍﻫ‪‬ﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺼﱪ ﻫﺎﻫﻨﺎ ﺍﻟﺼﱪ ﻋﻠﻰ ﺃﺫﺍﻫﻢ ﺧﺎﺻ‪‬ﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻌﻄِﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﻹﺭﺙ ﻫﺎﻫﻨﺎ ﺟﻌﻞﹸ ﺍﻟﺸﻲﺀ ﻟﻠﺨﻠﻒ ﺑﻌﺪ ﺍﻟﺴﻠﻒ ﻻ ﺍﻹﺭﺙﹸ ﺍﻟﺸﺮﻋﻲ‪ ‬ﻷﻧﻪ ﻻ ﺇﺭﺙﹶ ﺑﲔ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﻘﺒﻂ ﻭﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺍﻟﻘﺮﺍﺑﺔ ﻭﻻﺧﺘﻼﻑ ﺍﻟﺪ‪‬ﻳﻦ‪) .‬ﺍﻟﻜﺒﲑ‪ ،‬ﺗﻔﺴﲑ ﻧﻌﻴﻤﻲ( ]ﻋﻠﻤﻴﺔ[‬
‫ۡ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ﻟﻠﻤﺘﻘﲔ﴾ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌ‪‬ﺼﺎﺓ‬ ‫ﻟﻌﻘﺒﺔ﴾ ﺑـ½ﺍﶈﻤﻮﺩﺓ¼ ﺩﻓﻌﺎﹰ ﻟِﻤ‪‬ﺎ ﻳﻘﺎﻝ ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ َ ٰ ِ َ ُ‬
‫واﻟﻌﻘﺒﺔ ِ ُ َّ ِ َ‬ ‫َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﶈﻤﻮﺩﺓﹸ[ ﺇﳕﺎ ﻗﹶﻴ‪‬ﺪ ﴿ا ٰ ِ‬ ‫)‪(٥‬‬
‫ﻟﻴﺲ ﳍﻢ ﻋﺎﻗﺒﺔ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﺑﻞ ﳍﻢ ﻋﺎﻗﺒﺔ ﺃﻳﻀﺎﹰ ﻛﻤﺎ ﻟﻠﻤﺘ‪‬ﻘﲔ‪ ،‬ﻓﻤﺎ ﻭﺟﻪ‪ ‬ﲣﺼﻴﺼﻬﺎ ﺑﺎﳌﺘ‪‬ﻘﲔ؟‪ ،‬ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﳌﺮﺍﺩ‬
‫ﺑﺎﻟﻌﺎﻗﺒﺔ ﺍﻟﻌﺎﻗﺒﺔﹸ ﺍﶈﻤﻮﺩﺓﹸ ﻻ ﻣﻄﻠﻖ‪ ‬ﺍﻟﻌﺎﻗﺒﺔِ ﻭﻻ ﺷﻚ‪ ‬ﰲ ﺃﻥﹼ ﺍﻟﻌ‪‬ﺼﺎﺓ ﻟﻴﺲ ﳍﻢ ﺍﻟﻌﺎﻗﺒﺔﹸ ﺍﶈﻤﻮﺩﺓﹸ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ۡ‬
‫ﺍﷲ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝ ﴿ ُ َّ ِ‬
‫ﻣﺘﻘﲔ﴾ ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪َ ] :‬‬ ‫)‪(٦‬‬
‫ﻌﻤﻠﻮن﴾ ﻓﻴﻬﺎ[ ﺃﻱ ﻣِﻦ ﺍﻹﺻﻼﺡ ﻭﺍﻹﻓﺴﺎﺩ‪ ،‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﲪﻠﺘﻢ ﻫﺬﺍ ﺍﻟﻨﻈﺮ‪ ‬ﻋﻠﻰ ﺍﻟﺮﺅﻳﺔ ﻟﺰﻡ ﺇﺷﻜﺎﻝﹲ ﻷﻥﹼ ﺍﻟﻔﺎﺀ ﰲ‬ ‫ﻗﻮﻟﻪ‪َ ْ َ ﴿] :‬‬
‫ﻛﻴﻒ َ ْ َ ُ ْ َ‬ ‫)‪(٧‬‬
‫ۡ‬
‫ﻓﻴﻨﻈﺮ﴾ ﻟﻠﺘﻌﻘﻴﺐ‪ ،‬ﻓﻴﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﺭﺅﻳﺔﹸ ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﻠﻚ ﺍﻷﻋﻤﺎﻝ ﻣﺘﺄﺧ‪‬ﺮﺓﹰ ﻋﻦ ﺣﺼﻮﻝ ﺗﻠﻚ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺫﻟﻚ ﻳ‪‬ﻮﺟِﺐ‬ ‫ﻗﻮﻟﻪ ﴿ َ َ ُ‬
‫ﺣﺪﻭﺙﹶ ﺻﻔﺔِ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺎﳉﻮﺍﺏ ﺃﻥﹼ ﺍﳌﻌﲎ ﺗﺘﻌﻠﹼﻖ ﺭﺅﻳﺔﹸ ﺍﷲ ﺗﻌﺎﱃ ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺍﻟﺘﻌﻠﹼﻖ ﻧﺴﺒﺔ ﺣﺎﺩﺛﺔ ﻭﺍﻟﻨﺴﺐ ﻭﺍﻹﺿﺎﻓﺎﺕ ﻻ‬
‫ﻭﺟﻮﺩ ﳍﺎ ﰲ ﺍﻟﻌﻴﺎﻥ ﻓﻠﻢ ﻳﻠﺰﻡ ﺣﺪﻭﺙﹸ ﺍﻟﺼﻔﺔ ﺍﳊﻘﻴﻘﻴ‪‬ﺔ ﰲ ﺫﺍﺕ ﺍﷲ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻘﺤﻂ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺴ‪‬ﻨ‪‬ﺔِ ﻫﺎﻫﻨﺎ ﺍﻟﻘﺤﻂﹸ ﻭﺍﳉﺪﺏ‪ ،‬ﻷﻥﹼ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﻣﻌﻨﻴﲔ ﺃﺣﺪﳘﺎ ﻳﺮﺍﺩ ‪‬ﺎ ﺍﳊﹶﻮﻝﹸ ﻭﺍﻟﻌﺎﻡ‪،‬‬ ‫)‪(٨‬‬
‫ﳉﺪ‪‬ﺏ‪ ‬ﻭﻫﻮ ﺧﻼﻑ ﺍﳋِﺼ‪‬ﺐ‪) .‬ﺍﻟﻜﺒﲑ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻭﺍﻵﺧ‪‬ﺮ‪ ‬ﻳ‪‬ﺮﺍﺩ‪ ‬ﺎ ﺍ ﹶ‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﺆﻣﻨﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﺣِﻜﻤﺔِ ﺃﺧﺬِﻫﻢ ﺑﺎﻟﻘﺤﻂِ ﻭﻏﲑِﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ْ‬
‫اﻟﺤﺴﻨﺔ﴾ ﺑـ﴿ﺇِﺫﹶﺍ﴾‬
‫َ َ َ‬
‫اﻟﺤﺴﻨﺔ﴾[ ﺑﻴﺎﻥ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺗﺬﻛﹼﺮﻫﻢ ﻭﺗ‪‬ﻤﺎﺩﻳﻬﻢ ﰲ ﺍﻟﻐﻲ‪ .‬ﻭﺍﳊﻜﻤﺔ‪ :‬ﰲ ﺍﻟﺘﻌﺒﲑ ﰲ ﺟﺎﻧﺐ ﴿‬ ‫)‪ (١٠‬ﻗﻮﻟﻪ‪﴿] :‬ﻓَﺎ ِذَا َ ٓ َ‬
‫ﺟﺎءﺗْ ُ ُﻢ ْ َ َ َ ُ‬
‫ﺍﳌﻔﻴﺪﺓِ ﻟﻠﺘﺤﻘﻴﻖ ﻭﺗﻌﺮﻳﻔِﻬﺎ‪ ،‬ﻭﰲ ﺟﺎﻧﺐ ½ﺍﻟﺴﻴ‪‬ﺌﺔ¼ ﺑـ﴿ﺇِﻥﹾ﴾ ﺍﳌﻔﻴﺪﺓِ ﻟﻠﺸﻚ‪ ‬ﻭﺗﻨﻜﲑِﻫﺎ‪ ،‬ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺭﲪﺔﹶ ﺍﷲِ ﺗ‪‬ﻐﻠﺐ ﻏﻀﺒ‪‬ﻪ‪،‬‬
‫‪Å‬‬
‫‪232‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫?ﺃﻱ ﺍﳊﺴﻨﺔ‪١٢.‬‬
‫وان ُ ِﺼﺒْ ُ ْﻢ َﺳﻴﺌَ ٌﺔ﴾ ﺟﺪب وﺑﻼء ﴿ﻳﻄ ُ ْوا﴾ ﻳﺘﺸﺎءﻣﻮا‬
‫)‪(٣‬‬
‫ﻗﺎﻟﻮا َ َﻟﻨﺎ ٰ ِﺬہٖ﴾ أي ﻧﺴﺘﺤﻘﻬﺎ وﻟﻢ ﻳﺸﻜﺮوا ﻋﻠﻴﻬﺎ ﴿ َ ِ ْ‬
‫)‪(٢‬‬
‫واﻟﻐﲎ ﴿ َ ُ ْ‬
‫)‪(١‬‬

‫ِﻨﺪ اﷲ ِ﴾ ﻳﺄﺗﻴﻬﻢ ﺑﻪ ﴿ َو ٰﻜِﻦ َ ْﻛ َ َ ُ ْﻢ َﻻ َ ْﻌﻠ ُ ْ َ‬

‫َﻤﻮن﴿‪﴾﴾۱۳۱‬‬ ‫اﻧﻤﺎ ٓ ٰﻃ ِﺮ ُ ُ ْﻢ﴾ ﺷﺆﻣﻬﻢ ﴿ﻋ ْ َ‬ ‫ﻣﻌ ٗ ﴾ ﻣﻦ اﳌﺆﻣﻨﲔ)‪ۤ َ َ ﴿ (٤‬‬
‫اﻻ ِ َ‬ ‫وﻣﻦ َ‬ ‫﴿ ُِْ‬
‫ﺑﻤﻮ ٰ َ َ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫‪٣‬‬ ‫‪٢‬‬ ‫‪٢‬‬ ‫‪٣‬‬
‫ﻧﺤﻦ َﻟ َ ِ ُ ْ ِ‬
‫ﺑﻤﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۱۳۲‬ﻓﺪﻋﺎ‬ ‫ﻣﻦ َﻳﺔٍ َ ْ‬
‫ﻟﺘﺴ َ َ ﻧ َﺎ ﺑ ِ َﺎ َ َﻓﻤﺎ َ ْ ُ‬ ‫﴿ َﻣ ْ َﻤﺎ َ ْ ِ َ‬
‫ﺗﺎﺗﻨﺎ ﺑ ِ ٖ ِ ْ‬ ‫أن ﻣﺎ ﻳﺼﻴﺒﻬﻢ ﻣﻦ ﻋﻨﺪه‪ْ ُ َ َ ﴿ ٢‬‬
‫وﻗﺎﻟﻮا﴾ ﳌﻮ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬

‫اﻟﻄﻮﻓﺎن﴾ وﻫﻮ ﻣﺎء)‪ (١٠‬دﺧﻞ ‪........................................................‬‬ ‫ﻋﻠﻴﻬﻢ ﴿ َ َ ْ َ ْ َ‬

‫ﻓﺎرﺳﻠﻨﺎ َﻋﻠَﻴْ ِ ُﻢ ْ َ َ‬
‫)‪(٩‬‬

‫ﻭﺃ‪‬ﺎ ﺻﺎﺩﺭﺓ ﻣﻨﻪ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻭﺇﻥ ﱂ ﻳ‪‬ﺘ‪‬ﺄﻫ‪‬ﻞ ﳍﺎ ﺍﻟﻌﺒﺪ‪ ‬ﲞﻼﻑ ﺍﻟﺴﻴ‪‬ﺌﺔ ﻓﺼﺪﻭﺭ‪‬ﻫﺎ ﻣﻨﻪ ﻧﺎﺩﺭ ﻟﻴ‪‬ﺬِﻳﻘﹶﻬﻢ ﺑﻌﺾ‪ ‬ﺍﻟﺬﻱ ﻋ‪‬ﻤِﻠﹸﻮﺍ ﻟﻌﻠﹼﻬﻢ‬
‫ﻳ‪‬ﺮﺟﻌﻮﻥ‪ .‬ﻭﻫﺬﺍ ﻣﻦ ﻣ‪‬ﺤﺎﺳِﻦ ﻋﻠﻢ ﺍﳌﻌﺎﱐ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳋِﺼ‪‬ﺐ ﻭﺍﻟﻐِﻨٰﻰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺴﻨﺔ ﻭﺍﻟﺴﻴﺌﺔ ﻫﺎﻫﻨﺎ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺒﻠﻴ‪‬ﺔ‪ ،‬ﻭﺍﳊﺴﻨﺔ ﻭﺍﻟﺴﻴﺌﺔ ﻛﻤﺎ ﺗ‪‬ﻘﻌﺎﻥِ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‬ ‫)‪(١‬‬
‫ﻭﺍﳌﻌﺼﻴﺔ ﺗ‪‬ﻘﻌﺎﻥ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺒﻠﻴ‪‬ﺔ‪ ،‬ﻭﳘﺎ ﺍﳌﺮﺍﺩ ﰲ ﺍﻵﻳﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻟﻨﺎ ٰ ِ‬
‫ﻫﺬھ﴾ ﻣﻮﺍﻓِﻖ ﻟﻠﻮﺍﻗﻊ ﻓﻤﺎ ﻣﻌﲎ ﺍﻟﺬ ‪‬ﻡ‬ ‫ََ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻧ‪‬ﺴﺘﺤِﻘﱡﻬﺎ[ ﺃﻱ ﳓﻦ ﻧﺴﺘﺤﻘﹼﻬﺎ‪ ،‬ﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﺟﻮﺍﺏ ﻋﻦ ﺇﻳﺮﺍﺩِ ﻣﺎ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﻗﻮﳍﻢ ﴿‬ ‫)‪(٢‬‬
‫ﻋﻠﻴﻬﻢ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ؟‪ ،‬ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃ‪‬ﻢ ﻗﺎﻟﻮﻩ ﺇﻳﻬﺎﻣﺎﹰ ﺃﻥﹼ ﺍﳊﹶﺴ‪‬ﻨﺔ ﻣ‪‬ﺨﺘﺼ‪‬ﺔ ‪‬ﻢ ﻭﻫﻢ ﻣﺴﺘﺤِﻘﱡﻮﻫﺎ ﻛﻤﺎ ﻳ‪‬ﻔﻴﺪ ﺗﻘﺪﱘ‪ ‬ﺍﳉﺎﺭ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻳﻨﺒﻐﻲ ﳍﻢ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪½ :‬ﻫﺬﻩ ﺇﳕﺎ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻭﻻ ﻧ‪‬ﺴﺘﺤﻘﻬﺎ¼ ﻛﻤﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻗﻮﻝﹸ ﺍﳌﻔﺴﺮ‪½ :‬ﻭﱂ ﻳ‪‬ﺸﻜﹸﺮﻭﺍ ﻋﻠﻴﻬﺎ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺘﺸﺎﺀَﻣ‪‬ﻮﺍ[ ﺃﻱ ﻳﻘﻮﻟﻮﺍ ﺇﳕﺎ ﺃﹶﺻﺎﺑ‪‬ﻨﺎ ﻫﺬﺍ ﺍﻟﺸﺮ‪ ‬ﺑﺸﺆﻡِ ﻣﻮﺳﻰ ﻭﻗﻮﻣِﻪ‪ ،‬ﻭ½ﺍﻟﺘﻄﻴ‪‬ﺮ¼ ﺍﻟﺘﺸﺎﺅﻡ‪ ‬ﰲ ﻗﻮﻝِ ﲨﻴﻊِ ﺍﳌﻔﺴﺮﻳﻦ‪ ،‬ﻭﻗﻮﻟﻪ‬ ‫)‪(٣‬‬
‫ۡ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻄﲑوا﴾ ﻫﻮ ﰲ ﺍﻷﺻﻞ ½ﻳ‪‬ﺘ‪‬ﻄﹶﻴ‪‬ﺮ‪‬ﻭﺍ¼ ﺃﹸﺩﻏِﻤﺖِ ﺍﻟﺘﺎﺀُ ﰲ ﺍﻟﻄﺎﺀ ﻷ‪‬ﻤﺎ ﻣِﻦ ﻣﻜﺎﻥ ﻭﺍﺣﺪ ﻣِﻦ ﻃﺮﻑِ ﺍﻟﻠﺴﺎﻥ ﻭﺃﺻﻮﻝِ ﺍﻟﺜﻨﺎﻳﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫َ َّ َّ ُ‬
‫﴿ﻳ‬

‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﳌﺆﻣﻨﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻮﺻﻮﻝ ﺑﻘﺮﻳﻨﺔِ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻨﺪ اﷲِ﴾[ ﺃﻱ ﺳﺒﺐ‪ ‬ﺧﲑِﻫﻢ ﻭﺷﺮ‪‬ﻫﻢ ﻋﻨﺪﻩ‪ ،‬ﻭﻫﻮ ﺣِﻜﻤﺘ‪‬ﻪ ﻭﻣ‪‬ﺸﻴﺌﺘ‪‬ﻪ‪ ،‬ﺃﻭ ﺳﺒﺐ‪ ‬ﺷﺆﻣِﻬﻢ ﻋﻨﺪ ﺍﷲِ ﻭﻫﻮ‬ ‫اﻻ ِ َ‬
‫اﻧﻤﺎ ﻃ ِﺮُ ُ ْﻢ ﻋ ِ ْ َ‬ ‫ﻗﻮﻟﻪ‪ۤ َ َ ﴿] :‬‬ ‫)‪(٥‬‬
‫ﺃﻋﻤﺎﻟﹸﻬﻢ ﺍﳌﻜﺘﻮﺑﺔﹸ ﻋﻨﺪﻩ ﻓﺈ‪‬ﺎ ﺍﻟﱵ ﺳﺎﹶﻗﺖ‪ ‬ﺇﻟﻴﻬﻢ ﻣﺎ ﻳ‪‬ﺴﻮﺀُﻫﻢ‪) .‬ﺑﻴﻀﺎﻭﻱ(‬
‫ۡ‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺄﺗﻴﻬﻢ ﺑﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣِﻦ ﴿ ِ َ‬
‫ﻋﻨﺪ﴾ ﺑﻴﺎﻥﹶ ﻇﺮﻓﻴ‪‬ﺔِ ﺷﺆﻣِﻬﻢ ﺣﱵ ﻳ‪‬ﺮﺩ ﻣﺎ ﻳ‪‬ﺮﺩ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﺃﻥﹼ ﺇﺻﺎﺑﺔﹶ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪‬‬ ‫)‪(٦‬‬
‫ﺑِﻴ‪‬ﺪِ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﻛﻼﻣﻪ ﺍﻵﰐ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫َﻤﻮن﴾ ﺃﻥﹼ ﻣﺎ ﻳ‪‬ﺼﻴﺒ‪‬ﻬﻢ ﻣِﻦ ﻋﻨﺪِﻩ[ ﺃﻱ ﻷﻥﹼ ﺃﻛﺜﺮ‪ ‬ﺍﳋﻠﻖِ ﻳ‪‬ﻀﻴﻔﹸﻮﻥ ﺍﳊﻮﺍﺩﺙﹶ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﶈﺴﻮﺳﺔِ ﻭﻳ‪‬ﻘﻄﻌﻮﻧ‪‬ﻬﺎ‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻻ َ ْﻌﻠ ُ ْ َ‬ ‫)‪(٧‬‬
‫ﻋﻦ ﻗﻀﺎﺀ ﺍﷲِ ﺗﻌﺎﱃ ﻭﻗﹶﺪﺭِﻩ‪ ،‬ﻭﺍﳊﻖ‪ ‬ﺃﻥﹼ ﺍﻟﻜﻞﱠ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ ﻷﻥﹼ ﻛﻞﱠ ﻣﻮﺟﻮﺩٍ ﺇﻣﺎ ﻭﺍﺟﺐ ﻟﺬﺍﺗﻪ ﺃﻭ ﳑﻜﻦ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﺍﻟﻮﺍﺟﺐ ﻟﺬﺍﺗﻪ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﻣﺎ ﺳِﻮﺍﻩ ﳑﻜﻦ ﻟﺬﺍﺗﻪ‪ ،‬ﻻ ﻳ‪‬ﻮﺟ‪‬ﺪ‪ ‬ﺇﻻﹼ ﺑﺈﳚﺎﺩ ﺍﻟﻮﺍﺟﺐ ﻟﺬﺍﺗﻪ ﻓﻜﺎﻥ ﺍﻟﻜﻞﱡ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﺳﻨﺎﺩ‪‬ﻫﺎ ﺇﱃ ﻏﲑِ ﺍﷲ ﺗﻌﺎﱃ ﻳﻜﻮﻥ‬
‫ﺟﻬﻼ ﺑﻜﻤﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻤﻮﺳٰﻰ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺨﺎﻃﹶﺐ ﻫﺎﻫﻨﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺪ‪‬ﻋ‪‬ﺎ ﻋﻠﻴﻬﻢ[ ﺃﻱ ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺏ‪ ‬ﺇﻥﱠ ﻋ‪‬ﺒ‪‬ﺪ‪‬ﻙ ﻓﺮﻋﻮﻥﹶ ﻋ‪‬ﻼﹶ ﰲ ﺍﻷﺭﺽ ﻭﺑ‪‬ﻐٰﻰ ﻭﻋ‪‬ﺘ‪‬ﺎ‪ ،‬ﻭﺇﻥﹼ ﻗﻮﻣ‪‬ﻪ ﻗﺪ ﻧ‪‬ﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ‪ ،‬ﻓﺨ‪‬ﺬﻫﻢ‬ ‫)‪(٩‬‬
‫ﺑﻌﻘﻮﺑﺔ ﺗ‪‬ﺠﻌﻠﻬﺎ ﻋﻠﻴﻬﻢ ﻧﻘﻤﺔﹰ‪ ،‬ﻭﻟﻘﻮﻣﻲ ﻋِ ﹶﻈﺔﹰ ﻭﻟِﻤ‪‬ﻦ ﺑﻌﺪ‪‬ﻫﻢ ﺁﻳﺔﹰ ﻭﻋﱪﺓﹰ‪ ،‬ﻓﻔﻌﻞ ﺍﷲُ ﺑِﻬﻢ ﻣﺎ ﺳﻴ‪‬ﺬﻛﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ ﻣﺎﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻄﻮﻓﺎﻥ ﻫﺎﻫﻨﺎ ﺍﳌﻌﲎ ﺍﳌﻌﺮﻭﻑ ﻭﻫﻮ ﺍﳌﺎﺀ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﻄﻮﻓﺎﻥ ﺍﳌﻮﺕ‪ .‬ﻭﻗﻴﻞ ﺍﻟﻄﻮﻓﺎﻥ‬
‫‪Å‬‬
‫‪233‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫واﻟﻘﻤﻞ﴾ اﻟﺴﻮس أو‬ ‫)‪(٣‬‬
‫ﺑﻴﻮ‪‬ﻢ ووﺻﻞ إﱃ ﺣﻠﻮق اﳉﺎﻟﺴﲔ ﺳﺒﻌﺔ أﻳﺎم ﴿ َ ْ َ َ َ‬
‫واﻟﺠﺮاد﴾ ﻓﺄﻛﻞ زرﻋﻬﻢ وﲦﺎرﻫﻢ ﻛﺬﻟﻚ ﴿ َ ْ ُ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻳﺖ َ ٰ ٍ‬
‫ﻣﻔﺼﻠﺖ﴾‬ ‫واﻟﺪم﴾ ﰲ ﻣﻴﺎﻫﻬﻢ ﴿ ٰ ٍ‬ ‫ﻧﻮع ﻣﻦ اﻟﻘﺮاد ﻓﺘﺘﺒﻊ ﻣﺎ ﺗﺮﻛﻪ اﳉﺮاد ﴿ َ َ ِ َ‬
‫واﻟﻀﻔﺎدع﴾ ﻓﻤﻸت ﺑﻴﻮ‪‬ﻢ وﻃﻌﻤﻬﻢ ﴿ َ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫‪٢‬‬
‫اﻟﺮﺟﺰ ُ﴾ اﻟﻌﺬاب ﴿ َ ُ ْ‬
‫ﻗﺎﻟﻮا‬ ‫)‪(٧‬‬
‫ﻣﺠﺮﻣِ ْ َ ﴿‪َ َ ﴿ ﴾﴾۱۳۳‬وﻟﻤﺎ َ َ‬
‫وﻗ َﻊ َﻋﻠَﻴْ ِ ُﻢ ْ‬ ‫ﻗﻮﻣﺎ ْ ِ‬ ‫ﺑﻬﺎ ﴿ َو َ ُ ْ‬
‫ﺎﻧﻮا َ ْ ً‬
‫)‪(٦‬‬
‫ﻓﺎﺳﺘﻜْ َ ُ ْوا﴾ ﻋﻦ اﻹﳝﺎن‬ ‫ﻣﺒﻴﻨﺎت ﴿ َ ْ َ‬
‫‪٢‬‬
‫ﻟﻨﺆﻣِ َ ﻟَ َ‬
‫اﻟﺮﺟﺰ َ َ ُ ْ‬ ‫ِﻨﺪک﴾ ﻣﻦ ﻛﺸﻒ اﻟﻌﺬاب ﻋﻨﺎ)‪ (٨‬إن آﻣﻨﺎ ﴿ َﻟ ِ ْﻦ﴾ ﻻم ﻗﺴﻢ)‪َ َ ﴿ (٩‬‬
‫ﻛﺸﻔ َْﺖ َﻋﻨﺎ ْ‬ ‫ادع َﻟﻨَﺎ َرﺑ َ ِ َﺑﻤﺎ َﻋ ِ َﺪ ﻋ ْ َ َ‬
‫ﻳﻤﻮ َ ْ ُ‬
‫ُٰ ْ‬

‫ﺍﻟﻄﺎﻋﻮﻥﹸ ﺑِﻠﹸﻐﺔِ ﺃﻫﻞِ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﻄﻮﻓﺎﻥ ﺍﳉﹸﺪ‪‬ﺭِﻱ‪) ‬ﭼﻴﭽﻚ ﰲ ﺍﻷﺭﺩﻳ‪‬ﺔ( ﻭﻫﻢ ﺃﻭ‪‬ﻝﹸ ﻣ‪‬ﻦ ﻋ‪‬ﺬﹼﺑﻮﺍ ﺑﻪ‪ ،‬ﰒ ﺑ‪‬ﻘِﻲ‪ ‬ﰲ ﺍﻷﺭﺽ‪) .‬ﻟﺴﺎﻥ‬
‫ﺍﻟﻌﺮﺏ‪ ،‬ﺍﳋﺎﺯﻥ‪ ،‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺩﺧﻞ ﺑﻴﻮﺗ‪‬ﻬﻢ[ ﺃﻱ ﺑﻴﻮﺕ‪ ‬ﺍﻟﻘﺒﻂِ ﻭﱂ ﻳﺪﺧﻞ ﺑﻴﻮﺕ‪ ‬ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣ‪‬ﻊ‪ ‬ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ﺧﻼﻝِ ﺑﻴﻮﺕِ ﺍﻟﻘﺒﻂِ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﱃ ﺣﻠﻮﻕ ﺍﳉﺎﻟﺴﲔ[ ﰲ ﻛﻼﻡ ﻏﲑﻩ ﺇﱃ ﺣﻠﻮﻕ ﺍﻟﻘﺎﺋﻤﲔ‪ ،‬ﻭﻣ‪‬ﻦ ﺟ‪‬ﻠﺲ ﻏﺮﻕ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺬﻟﻚ[ ﺃﻱ ﻭﺍﺳﺘﻤﺮ‪ ‬ﻋﻠﻴﻬﻢ ﺳﺒﻌﺔﹶ ﺃﻳﺎﻡ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬اﻟﻀﻔ ِ َ‬
‫َﺎدع﴾[ ﲨﻊ ½ﺿِﻔﺪ‪‬ﻉ¼ ﺑﻮﺯﻥ ½ﺩِﺭﻫ‪‬ﻢ¼‪ ،‬ﻭﳚﻮﺯ ﻛﺴﺮ ﺩﺍﻟﻪ ﻓﻴﺼﲑ ﺑِﺰ‪‬ﻧﺔِ ½ﺯِﺑ‪‬ﺮِﺝ¼‪ ،‬ﻭﺍﻟﻀﻔﺪﻉ ﻣﺆﻧﺚ ﻭﻟﻴﺲ ﲟﺬﻛﹼﺮ‪،‬‬ ‫)‪(٤‬‬
‫ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻔﺮﻕ ﺑﲔ ﻣﺬﻛﹼﺮِﻩ ﻭﻣﺆﻧﺜِﻪ ﺑﺎﻟﻮﺻﻒ‪ ،‬ﻓﻴﻘﺎﻝ‪½ :‬ﺿﻔﺪﻉ ﺫﹶﻛﹶﺮ‪ ‬ﻭﺿﻔﺪﻉ ﺃﹸﻧﺜٰﻰ¼‪) .‬ﲰﲔ(‬
‫ﻠﺖ﴾[ ﺣﺎﻝ ﻣﻦ ﺍﳌﺬﻛﻮﺭﺍﺕ‪ ،‬ﻭﺗﻔﺼﻴﻠﹸﻬﺎ ﺃﻧﻪ ﻛﺎﻥ ﻛﻞ ﻋﺬﺍﺏ ﳝﺘﺪ‪ ‬ﺃﺳﺒﻮﻋﺎﹰ ﰒ ﻳﺴﺄﻟﻮﺍ ﺳﻴ‪‬ﺪ‪‬ﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬ ‫ﻳﺖ ﻣﻔَﺼ ٰ ٍ‬
‫ﻗﻮﻟﻪ‪ٍ ٰ ﴿] :‬‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺪﻋﺎﺀَ ﻳ‪‬ﺮﻓﻌ‪‬ﻪ ﻭﻳ‪‬ﻌِﺪ‪‬ﻭﻩ ﺑﺎﻹﳝﺎﻥ ﻭﺇﺭﺳﺎﻝِ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﰒ ﻳ‪‬ﻨﻜﹸﺜﹸﻮﺍ ﻭﻛﺎﻥ ﺑﲔ ﻛﻞﹼ ﻋﺬﺍﺑِﲔ ﺷﻬﺮ‪ ،‬ﻓﻴﻜﻮﻥ ﺇﻟﺰﺍﻣﺎ‬
‫ﻟﻠﺤﺠ‪‬ﺔ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﻟﺒﻌﺾ ﺫﻟﻚ ﰲ ﺗﻘﺮﻳﺮﻩ ﺍﻟﺒﺎﻟﻎ ﻏﺎﻳﺔﹶ ﺍﻻﺧﺘﺼﺎﺭِ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺍﻹﳝﺎﻥ ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠﱢﻖ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻉ ﻋﻠﻰ ﺍﳋﻤﺴﺔ ﺍﳌﺬﻛﻮﺭﺓِ‪ ،‬ﻭﻫﻲ ﺍﻟﻄﻮﻓﺎﻥ ﻭﻣﺎ ﺑﻌﺪ‪‬ﻩ‪ ،‬ﺇﺫ ﻛﺎﻧﻮﺍ ﰲ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣِﻦ‬ ‫اﻟﺮﺟﺰ ُ﴾[ ﻫﺬﺍ ﻣ‪‬ﻮﺯ‪ ‬‬ ‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬وﻟﻤﺎ َ َ‬
‫وﻗ َﻊ ﻋَﻠ َْﻴ ِ ُﻢ ْ‬ ‫)‪(٧‬‬
‫ﺍﳋﻤﺲ ﻳ‪‬ﻠﺘﺠﺌﻮﻥ ﺇﱃ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻳﻄﻠﺒﻮﻥ ﻣﻨﻪ ﻭﻳﺴﺄﻟﻮﻧﻪ ﺃﻥ ﻳ‪‬ﻄﻠﹸﺐ‪ ‬ﳍﻢ ﻛﺸﻒ‪ ‬ﻣﺎ ﻧ‪ ‬ﺰﻝﹶ ﺑِﻬﻢ ﻭﻳ‪‬ﻮﺍﻋِﺪ‪‬ﻭﻧ‪‬ﻪ‬
‫ﺑﺎﻹﳝﺎﻥ ﺑﻪ ﻭﺇﺭﺳﺎﻝِ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞﹶ ﻣﻌﻪ ﻭﻳﺪﻋﻮ ﺍﷲَ ﺗﻌﺎﱃ ﻓﻴﻜﺸﻒ ﻋﻨﻬﻢ‪ ،‬ﻓﻴﺴﺘﻤِﺮ‪‬ﻭﺍ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺷﻬﺮﺍﹰ ﰒ ﻳ‪‬ﻨﻜﹸﺜﻮﺍ ﻭﻳﻨﻘﻀﻮﺍ‪ ،‬ﻓﻘﻮﻟﻪ‬
‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ﻗﺎﻟﻮا ٰ ۡ‬
‫﴿ ۡ‬
‫اﻟﺮﺟﺰ﴾ ﺃﻱ ﻛﻞﱠ‬ ‫ادع﴾‪...‬ﺇﱁ ﻣﻌﻨﺎﻩ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﰲ ﻛﻞﹼ ﻣِﻦ ﺍﳋﻤﺴﺔ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ﻓﻠﻤﺎ ﻛﺸﻔﻨﺎ ﻋﻨ‬
‫َ َ َّ َ َ َ َ ُ ُ ّ ِ َ‬ ‫ُ‬ ‫ﻳﻤﻮ‬
‫ُ َ‬ ‫َ ُ‬
‫ْ‬
‫ﻛﺸﻔﻨﺎ﴾‪ ،‬ﻭﺍﳌﻌﲎ ﺍﺳﺘﻤﺮ‪ ‬ﻛﺸﻔﹸﻪ ﻋﻨﻬﻢ ﺇﱃ ﺃﹶﺟ‪‬ﻞٍ ﻭﻫﻮ ﻣﺪ‪‬ﺓ ﺍﻟﺸﻬﺮِ ﺍﻟﱵ‬ ‫َ َ َ‬
‫اﺟﻞ﴾ ﻣﺘﻌﻠﹼﻖ ﺑـ﴿‬ ‫ﻭﺍﺣﺪ ﻣِﻦ ﺃﻗﺴﺎﻣِﻪ ﺍﳋﻤﺴﺔِ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ ِا َ َ ٍ‬
‫ۡ‬ ‫ْ ۡ‬ ‫ۡ‬ ‫ﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ ۡ‬
‫ﻳﻨﻜﺜﻮن﴾ ﺟﻮﺍﺏ ﴿ََّﻟﻤﺎ﴾‪ ،‬ﻭﺍﳌﻌﲎ ﻓﹶﺎﺟ‪‬ﺄﹸﻭ‪‬ﺍ‬ ‫ﺑﺎﻟﻐﻮھ﴾ ﺃﻱ ﺑﺎﻟِﻐ‪‬ﻮ ‪‬ﺎﻳﺘِﻪ ﻭﻓﺮﺍﻏِﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ ِاذا ﻫﻢ‬
‫َ ُ َ ُ ُ َ‬
‫ﻫﻢ‬
‫ُ َ ُِ ُ‬
‫ْ‬ ‫ۡ ْ‬
‫ﻣﻨ ُ ْ ﴾ ﺃﻱ ﺑﻌﺪ‪ ‬ﺍﻷﻧﻮﺍﻉِ ﺍﳋﻤﺴﺔِ‪ ،‬ﻭﻛﺎﻥ ﻛﻞﱡ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻳ‪‬ﻤﻜﹸﺚﹸ ﻋﻠﻴﻬﻢ‬ ‫ﻓﺎﻧﺘﻘﻤﻨﺎ ِ‬
‫َ َ َ َ‬
‫ﺍﻟﻨﻜﺚﹶ ﻋﻘﺐ‪ ‬ﺍﻧﻘﻀﺎﺀِ ﺍﻷَﺟ‪‬ﻞِ ﺍﳌﺬﻛﻮﺭِ‪ ،‬ﻭﻗﻮﻟﻪ ﴿‬
‫ﺳﺒﻌﺔﹶ ﺃﻳﺎﻡٍ؛ ﻣِﻦ ﺍﻟﺴﺒﺖ ﺇﱃ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻟﺬﻱ ﻳ‪‬ﻠﻴﻪ ﺷﻬﺮ‪ ‬ﻛﻤﺎ ﻋﺮﻓﺖ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ۡ‬
‫ﻋﻨﺪك﴾‪ :‬ﺃﹶﻋﻠﻤ‪‬ﻚ‪ ،‬ﺃﻱ ﺍﺩﻉ‪ ‬ﻟﻨﺎ ﺭﺑ‪‬ﻚ ﲟﺎ ﺃﹶﻋﻠﹶﻤ‪‬ﻚ‪ ‬ﺑﻪ‪،‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﻛﹶﺸﻒِ ﺍﻟﻌﺬﺍﺏِ ﻋﻨ‪‬ﺎ[ ﺑﻴﺎﻥ ﻟِـ﴿ﻣﺎ﴾‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻤﻌﲎ ﴿ﻋﻬﺪ‬ ‫)‪(٨‬‬
‫َ ِ َ ِ َ َ‬ ‫َ‬
‫ﻭﻫﻮ ﻛﺸﻒ‪ ‬ﺍﻟﻌﺬﺍﺏِ ﻋﻨ‪‬ﺎ ﺇِﻥﹾ ﺁﻣﻨ‪‬ﺎ‪ ،‬ﺃﻭ ﻣﻌﻨﺎﻩ‪ :‬ﻭ‪‬ﻋ‪‬ﺪ‪ ‬ﺃﻱ‪ :‬ﲟﺎ ﻭ‪‬ﻋ‪‬ﺪ‪‬ﻙ ﺑﻪ‪ ،‬ﻭﻫﻮ ﻛﺸﻒ‪ ‬ﺍﻟﻌﺬﺍﺏ ﻋﻨ‪‬ﺎ ﺇِﻥ ﺁﻣﻨ‪‬ﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻻﻡ‪ ‬ﻗﹶﺴ‪‬ﻢٍ[ ﺃﻱ ﺇﻳﺬﺍﻧﺎ ﺑﺄﻥﹼ ﺍﳉﻮﺍﺏ ﺑﻌﺪ‪‬ﻫﺎ ﻣﺒﲏ‪ ‬ﻋﻠﻰ ﻗﺴﻢٍ ﻣﻘﺪ‪‬ﺭٍ ﻗﺒﻠﹶﻬﺎ ﻻ ﻋﻠﻰ ﺍﻟﺸﺮﻁِ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪½ :‬ﻭﺍﷲ ﻟﺌﻦ‪ ...‬ﺇﱁ¼‪،‬‬ ‫)‪(٩‬‬
‫‪Å‬‬
‫‪234‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اذا ُ ْﻢ َ ْ ُ ُ ْ َ‬
‫ﻳﻨﻜﺜﻮن﴿‪﴾﴾۱۳۵‬‬ ‫ﺑﺎﻟﻐﻮہ ُ ِ َ‬ ‫اﻟﺮﺟﺰ َ ا ِ َ َ ٍ‬
‫ُ ْﻢ َ ِ ُ ْ‬
‫اﺟﻞ‬ ‫﴿ َﻋﻨْ ُ ُﻢ ْ‬ ‫ءﻳﻞ﴿‪َ ﴿ ﴾﴾۱۳۴‬ﻓﻠَﻤﺎ َ َ‬
‫ﻛﺸﻔ َْﻨﺎ﴾ ﺑﺪﻋﺎء ﻣﻮ‬ ‫ﻣﻌ َ ﺑَ ِ ا ِ ْ ٓ ٰ ِ ْ َ‬ ‫َ َوﻟ ُ ْ ِﺳﻠَﻦ َ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫اﻟﻴﻢ﴾ اﻟﺒﺤﺮ اﳌﻠﺢ)‪َ ِ ﴿ (٥‬ﺑﺎﻧ ُ ْﻢ﴾ ﺑﺴﺒﺐ‬ ‫ﻓﺎﻧﺘﻘﻤﻨﺎ ِﻣﻨْ ُ ْﻢ َﻓﺎَ ْ َ ْﻗﻨٰ ُ ْﻢ ِ ْ َ‬
‫)‪(٤‬‬
‫ﻳﻨﻘﻀﻮن ﻋﻬﺪﻫﻢ وﻳﺼﺮون ﻋ ﻛﻔﺮﻫﻢ ﴿ َ ْ َ َ ْ َ‬
‫)‪(٣‬‬

‫ﻳﻦ َ ُ ْ‬
‫ﺎﻧﻮا ْ َ ْ َ ُ ْ َ‬
‫ُﺴﺘﻀﻌﻔﻮن﴾ ﺑﺎﻻﺳﺘﻌﺒﺎد‪ ،‬وﻫﻢ‬ ‫اﻟﺬ ْ َ‬
‫اﻟﻘﻮم ِ‬ ‫ﻏﻔﻠ ِ ْ َ ﴿‪ ﴾﴾۱۳۶‬ﻻ ﻳﺘﺪﺑﺮو‪‬ﺎ ﴿ َواَ ْ َ ْ َ‬
‫ورﺛﻨﺎ ْ َ ْ َ‬ ‫ﺎﻧﻮا َﻋﻨْ َﺎ ٰ ِ‬ ‫أ‪‬ﻢ ﴿ َ ُ ْ‬
‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ َو َ ُ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬
‫ﺃﻱ ﺍﻷﺭﺽ ﺍﳌﺒﺎﺭﻛﺔ‪١٢.‬‬ ‫‪٢‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫وﻣﻐﺮﺑَ َﺎ اﻟ ِ ْ ٰ َ ْ َ‬
‫ﺑﺮﻛﻨﺎ ِﻓﻴْ َﺎ﴾ ﺑﺎﳌﺎء واﻟﺸﺠﺮ‪ ،‬ﺻﻔﺔ ﻟﻸرض ‪ ،‬وﻫﻲ اﻟﺸﺎم ‪...............‬‬ ‫ﺑﻨﻮ إﺳﺮاﺋﻴﻞ ﴿ َﻣ ٰ ِ َق ْ َ ْ ِ‬
‫?‬
‫اﻻرض َ َ ٰ ِ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﻭﺍﳉﻤﻠﺔﹸ ﰲ ﻣﻮﺿِﻊ ﺍﳊﺎﻝ ﻣِﻦ ﴿ ۡ‬

‫ﻗﺎﻟﻮا﴾‪ ،‬ﺃﻱ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻣ‪‬ﻘﺴِﻤِﲔ ﻟﹶﺌِﻦ ﻛﺸﻔﺖ‪ ...‬ﺇﱁ‪) .‬ﻛﺮﺧﻲ(‬
‫َ ُ‬

‫ﻗﻮﻟﻪ‪] :‬ﺑِﺪ‪‬ﻋﺎﺀِ ﻣ‪‬ﻮﺳٰﻰ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥِ ﺍﺭﺗﺒﺎﻃﻪ ﺑِﻤﺎ ﺳ‪‬ﺒﻖ ﺑﻘﺮﻳﻨﺔِ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫اﺟﻞ﴾[ ﻳﻌﲏ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺃﹸﺟ‪‬ﻞﹶ ﳍﻢ‪ ،‬ﻭﻫﻮ ﻭﻗﺖ‪ ‬ﺇﻫﻼﻛِﻬﻢ ﺑﺎﻟﻐﺮﻕ ﰲ ﺍﻟﻴﻢ‪) .‬ﺧﺎﺯﻥ(‬‫ﻗﻮﻟﻪ‪﴿] :‬ا ِ َ َ ٍ‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻨﻘﻀﻮﻥ ﻋﻬﺪﻫﻢ [ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ ﱠﻥ ½ﺍﻟﻨ‪‬ﻜﺚ¼ ﲟﻌﲎ ½ﺍﻟﻨﻘﺾ¼‪ ،‬ﻭﺃﺻﻠﻪ ﻣِﻦ ﻧ‪‬ﻜﺚِ ﺍﻟﺼ‪‬ﻮﻑِ ﺍﳌﹶﻐﺰ‪‬ﻭﻝ ﻟﻴ‪‬ﻐ‪‬ﺰ‪‬ﻝﹶ ﺛﺎﻧﻴﺎ‪ ،‬ﻭﺫﻟﻚ‬ ‫)‪(٣‬‬
‫ﺚ¼ ﻛـ½ﺫِﺑ‪‬ﺢ ﻭ ﺭِﻋ‪‬ﻲ¼ ﻭﺍﳉﻤﻊ‪½ ‬ﺃﻧﻜﺎﺙ¼‪ ،‬ﻓﺎﺳﺘ‪‬ﻌﲑ ﻟِﻨﻘﺾ ﺍﻟﻌﻬﺪ ﺑﻌﺪ‪ ‬ﺇﺣﻜﺎﻣِﻪ ﻭﺇﺑﺮﺍﻣِﻪ ﻛﻤﺎ ﰲ ﺧ‪‬ﻴﻮﻁ ﺍﻷَﻛﺴِﻴ‪‬ﺔ ﺇﺫﺍ‬
‫ﺍﳌﹶﻨﻜﻮﺙﹸ ½ﻧِﻜﹾ ﹲ‬
‫ﻧ‪‬ﻜﺜﺖ ﺑﻌﺪ ﻣﺎ ﺃﹸﺑ‪‬ﺮِﻣﺖ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ ﺃﹶﺣﺴﻦِ ﺍﻻﺳﺘِﻌﺎﺭﺍﺕ‪) .‬ﺍﻟﻠﺒﺎﺏ ﺑﺘﺼﺮﻑ‪ ،‬ﺗﻔﺴﲑ ﻧﻌﻴﻤﻲ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻣﻨْ ُﻢ﴾[ ﺃﻱ ﻓﺄﹶﺭﺩﻧﺎ ﺃﻥ ﻧ‪‬ﻨﺘﻘﻢ ﻣﻨﻬﻢ ﻟِﻤ‪‬ﺎ ﺃﹶﺳﻠﹶﻔﹸﻮﺍ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ﻭﺍﳉﺮﺍﺋﻢ‪ ،‬ﻓﺈﻥﹼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ َ ْ ْ ٰ‬
‫ﻓﺎﻏﺮﻗﻨ ُ ْ ﴾ ﻋﲔ‬
‫َ َ‬ ‫َﺎﻧﺘﻘﻤﻨﺎ ِ ْ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ ْ َ َ ْ َ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻻﻧﺘﻘﺎﻡ ﻣﻨﻬﻢ ﻓﻼ ﻳﺼﺢ‪ ‬ﺩﺧﻮﻝﹸ ﺍﻟﻔﺎﺀِ ﺑﻴﻨﻬﻤﺎ )ﺇﻻﹼ ﺑﻌﺪ‪ ‬ﺗﺄﻭﻳﻠِﻨﺎ ﺍﳌﺬﻛﻮﺭِ(‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ‪ ‬ﻣﻄﻠﻖ‪ ‬ﺍﻻﻧﺘﻘﺎﻡِ ﻭﺍﻟﻔﺎﺀُ ﺗﻔﺴﲑﻳﺔ ﻛﻤﺎ‬
‫ٗ‬ ‫ۡ ٌ‬ ‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ٰ‬
‫رب﴾ ]ﻫﻮﺩ‪) .[٤٥:‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬ ‫ﻓﻘﺎل َ ِّ‬
‫رﺑﻪ َ َ َ‬
‫وﻧﺎدی ُﻧﻮح َّ َّ‬
‫َ َ‬
‫ْ‬
‫اﻟﻴﻢ﴾ ﻫﺎﻫﻨﺎ ﻫﻮ ﻣﻌﻨﺎﻩ ﺍﻟﺜﺎﱐ ﻷﻥﹼ ½ﺍﻟﻴ‪‬ﻢ‪ ¼‬ﻗﺪ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﺍﻟﻌﺬﺏ ﻛﻤﺎ ﰲ‬ ‫َ ِّ‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺒﺤﺮِ ﺍﳌﻠﺢِ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﻣِﻦ ﴿‬ ‫)‪(٥‬‬
‫ْ‬ ‫ْ‬
‫اﻟﻴﻢ﴾ ]ﻃﻪ‪ [٣٩:‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ "ﻧِﻴﻞﹸ ﻣِﺼﺮ‪ "‬ﻭﻫﻮ ﻋ‪‬ﺬﺏ‪ ،‬ﻭﻗﺪ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺒﺤﺮ ﺍﳌِﻠﺢِ ﻛﻤﺎ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ ‬ﺑﻪ‬ ‫َ ِّ‬ ‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ۡ ِ ِ َ ﴿ :‬‬
‫ﻓﺎﻗﺬﻓﻴﻪ ِﰲ‬

‫"ﲝﺮ ﺍﻟﻘﻠﺰﻡ" ﺃﻱ "ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ" ﰲ ﺍﳌﻨﻄﻘﺔ ﺍﳌﻌﺮﻭﻓﺔ ﺍﻟﻴﻮﻡ ﺑـ"ﺧﻠﻴﺞ ﺍﻟﺴﻮﻳﺲ"‪ .‬ﻓﻌ‪‬ﻠﻢ ﻣﻨﻪ ﺃﻥﹼ ﻏﺮﻕ‪ ‬ﻓﺮﻋﻮﻥﹶ ﱂ ﻳﻜﻦ ﰲ "ﲝﺮ‬
‫ﺍﻟﻨ‪‬ﻴﻞ" ﻛﻤﺎ ﻳ‪‬ﻈﻦ‪ ‬ﺍﻟﺒﻌﺾ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺍﻟﺘﺤﺮﻳﺮ ﻭﺍﻟﺘﻨﻮﻳﺮ ﻭﻏﲑﳘﺎ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺴ‪‬ﺒ‪‬ﺐِ ﺃﻧ‪‬ﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺎﺀَ ﻫﻨﺎ ﻟﻠﺴﺒ‪‬ﺒِﻴ‪‬ﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻻ ﻳ‪‬ﺘﺪﺑ‪‬ﺮﻭ‪‬ﺎ[ ﺃﻱ ﻓﺎﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﻐﻔﻠﺔ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﻟﺘﺪﺑ‪‬ﺮ‪ ،‬ﻭﻫﺬﺍ ﻣ‪‬ﻮ‪‬ﺍﺧ‪‬ﺬﹲ ﺑﻪ‪ ،‬ﻓﺴ‪‬ﻘﻂ ﻣﺎ ﻳﻘﺎﻝ‪ :‬ﺍﻟﻐﻔﻠﺔﹸ ﻻ ﻣ‪‬ﺆﺍﺧ‪‬ﺬﺓﹶ ﺑِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫رض﴾[ ﻓﻴﻪ ﺿ‪‬ﻌﻒ‪ ‬ﻣِﻦ ﺟﻬﺔِ ﺍﻟﺼﻨﺎﻋﺔ ﺣﻴﺚ ﻓﹶﺼ‪‬ﻞﹶ ﺑﲔ ﺍﻟﺼﻔﺔ ﻭﺍﳌﻮﺻﻮﻑ ﺑﺎﳌﻌﻄﻮﻑ‪ ،‬ﻓﺎﻷَﻭﱃ ﺃﻧﻪ ﺻﻔﺔ‬‫ﻗﻮﻟﻪ‪] :‬ﺻﻔﺔﹲ ﻟِـ﴿ ْاﻻ َ ْ ِ‬ ‫)‪(٨‬‬
‫ﻟﻠﻤ‪‬ﺸﺎﺭﻕ ﻭﺍﳌﹶﻐﺎﺭﺏ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﺍﻟﺸﺎﻡ[ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺘﻌﺒﲑ ﺑﺎﻹﺭﺙ ﻣﻦ ﺣﻴﺚ ﺇ‪‬ﻢ ﺃﹶﺧ‪‬ﺬﻭﻫﺎ ﻣِﻦ ﻏﲑ ﺗﻌﺐٍ‪ ،‬ﻓﺄﹶﺷﺒ‪‬ﻬﺖِ ﺍﻹﺭﺙﹶ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﺍﳊﺎﻣﻞ ﻟﻪ ﻋﻠﻰ‬ ‫)‪(٩‬‬
‫ۡ‬ ‫ۡ‬ ‫ْ‬
‫اﻻرض﴾ ﺑﺄﺭﺽِ "ﻣِﺼﺮ‪ ،"‬ﻭﻫﻲ‬ ‫ْ‬ ‫اﻟَ ِ ۡ ٰ‬
‫ﻓﻴﻬﺎ﴾‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺻﻒ ﻻ ﻳ‪‬ﻌﻴ‪‬ﻦ‪ ‬ﻫﺬﺍ ﺍﳌﻌﲎ ﺑﻞ ﻳ‪‬ﻤﻜِﻦ‪ ‬ﺗﻔﺴﲑ‪ِ َ ﴿ ‬‬ ‫ﺑﺮ َﻨﺎ ِ َ‬ ‫ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻭ‪‬ﺻﻔﹸﻬﺎ ﺑﻘﻮﻟﻪ ﴿ ّ‬
‫َ‬
‫ۡۤ ْ ۡ‬ ‫ْ‬
‫ْ ٰ‬ ‫ٰ‬
‫اﺳﺮءﻳﻞ﴾ ]ﺍﻟﺸﻌﺮﺍﺀ‪[٥٩:‬‬
‫واورﺛﻨﻬﺎ َﺑ ِ ِ ِ َ‬ ‫ﺃﻳﻀﺎ ﺫﺍﺕ‪ ‬ﺑ‪‬ﺮ‪‬ﻛﺔٍ ﺑﺎﻟﻨ‪‬ﻴﻞ ﻭﻏﲑِﻩ‪ ،‬ﻭﻳﺆﻳ‪‬ﺪ ﺍﳊﻤﻞﹶ ﻋﻠﻰ ﻫﺬﺍ ﻣﺎ ﰲ ﺁﻳﺎﺕٍ ﺃﹸﺧ‪‬ﺮ‪ ،‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪َ ِ َ ﴿ :‬‬
‫ﻛﺬﻟﻚ َ َ َ َ‬
‫اﺧﺮﻳﻦ﴾ ]ﺍﻟﺪﺧﺎﻥ‪ [٢٨:‬ﺗ‪‬ﺄﻣ‪‬ﻞ‪ .‬ﻭﺣ‪‬ﻤ‪‬ﻠﹶﻬﺎ ﺑﻌﻀ‪‬ﻬﻢ ﻋﻠﻰ ﻣ‪‬ﻄﻠﹶﻖِ ﺍﻷﺭﺽِ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬ ‫ۡ‬ ‫ﻗﻮﻣﺎ ٰ‬
‫واورﺛﻨﻬﺎ ْ ً‬ ‫ْ ْٰ‬ ‫ٰ‬
‫َ ِ َ‬ ‫ﻭﻗﻮﻟِﻪ ﺗﻌﺎﱃ‪َ ِ َ ﴿ :‬‬
‫ﻛﺬﻟﻚ َ َ َ َ َ‬

‫‪235‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻞ َِﺑﻤﺎ‬ ‫اﻻرض﴾ إﱁ ﴿ﻋَ ٰ ﺑ َ ِ ا ِ ْﺳ ٰٓ ِ‬
‫ﺮءﻳۡ َ‬ ‫ﻳﻦ ْ ُ ْ‬
‫اﺳﺘﻀﻌ ُ ِْﻔﻮا ِ ْ َ ْ ِ‬ ‫اﻟﺬ ْ َ‬
‫ان ُﻧﻤﻦ َﻋ َ ِ‬ ‫ﻳﺪ َ ْ‬ ‫اﻟﺤﺴ ٰ ﴾)‪ (٢‬وﻫﻲ ﻗﻮﻟﻪ)‪ُ َ ﴿ (٣‬‬
‫وﻧﺮ ِ ْ ُ‬ ‫ﻠﻤﺖ َرﺑ َ ْ ُ ْ‬‫وﺗﻤﺖ َ ِ َ ُ‬
‫﴿َ َ ْ‬
‫)‪(١‬‬

‫ﻌﺮﺷﻮن﴿‪﴾﴾۱۳۷‬‬ ‫ﺎﻧﻮا َ ْ ِ ُ ْ َ‬ ‫وﻗﻮﻣ ٗ ﴾ ﻣﻦ اﻟﻌﻤﺎرة ﴿ َ َ‬

‫وﻣﺎ َ ُ ْ‬ ‫ﺼﻨﻊ ِ ْ َ ْ ُ‬
‫ﻋﻮن َ َ ْ ُ‬ ‫ﺎن َ ْ َ ُ‬‫ودﻣﺮﻧﺎ﴾ أﻫﻠﻜﻨﺎ ﴿ َﻣﺎ َ َ‬‫َﺻ َ ُ ْوا﴾ ﻋ أذى ﻋﺪوﻫﻢ ﴿ َ َ ْ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﺍﻟﺮﺑﻊ‬
‫ﻓﺎﺗﻮا﴾ ﻓﻤﺮوا ﴿ َﻋ ٰ َ ْﻗﻮم ٍ‬ ‫اﻟﺒ ْ َ َ َ َ ْ‬‫ءﻳﻞ ْ َ‬‫وﺟﻮزﻧﺎ﴾ ﻋﱪﻧﺎ ﴿ ِ َﺑﺒ ِ ا ِ ٓ ٰ ْ َ‬
‫ﺑﻜﺴﺮ اﻟﺮاء وﺿﻤﻬﺎ‪ ،‬ﻳﺮﻓﻌﻮن ﻣﻦ اﻟﺒﻨﻴﺎن ﴿ َ ٰ َ ْ َ‬
‫)‪(٦‬‬
‫َ‬
‫اﺟﻌﻞ َ ۤ‬
‫ﻟﻨﺎ ِ ٰاﻟـ ًﺎ﴾ ﺻﻨﻤﺎ‬ ‫ﻳﻤﻮ َ‬ ‫ﻋﺒﺎد‪‬ﺎ ﴿ َ ُ ْ‬
‫ﻗﺎﻟﻮا ٰ ُ ْ‬ ‫اﺻﻨﺎم ٍ)‪ (٨‬ﻟ ُ ْﻢ﴾ ﻳﻘﻴﻤﻮن ﻋ‬
‫َ‬ ‫َ‬ ‫ﻌﻜﻔﻮن﴾ ﺑﻀﻢ اﻟﻜﺎف وﻛﺴﺮﻫﺎ)‪َ ﴿ (٧‬ﻋ‬ ‫ْ ُُْ َ‬
‫)‪(٩‬‬
‫َْ ْ‬ ‫‪٢‬‬ ‫‪٢‬‬
‫ْ‬
‫ﻣﺘ ٌ﴾ ﻫﺎﻟﻚ ﴿ﻣﺎ‬ ‫ﺆﻻء ِ ُ َ‬
‫ﻠﻮن﴿‪ ﴾﴾۱۳۸‬ﺣﻴﺚ ﻗﺎﺑﻠﺘﻢ ﻧﻌﻤﺔ اﷲ ﻋﻠﻴﻜﻢ ﲟﺎ ﻗﻠﺘﻤﻮه ﴿ ِان ُ َ ٓ‬ ‫ﻗﻮم َﺗﺠْ َ ُ ْ َ‬ ‫ﻗﺎل ِ ُ ْ‬
‫اﻧﻜﻢ َ ْ ٌ‬ ‫ﻧﻌﺒﺪه ﴿ َ َ‬
‫ﻛﻤﺎ َﻟ ُ ْﻢ ﻟـِ َ ٌﺔ َ َ‬
‫َﻜﻢ َﻋ َ‬ ‫ﻗﺎل َاﻏَ ْ َ اﷲ ِ اَ ْﻐ ْ ُ ْ‬
‫ِﻴﻜﻢ ِ ٰاﻟـ ً ﺎ﴾ ﻣﻌﺒﻮدا‪ ،‬وأﺻﻠﻪ ½أﺑﻐﻲ ﻟﻜﻢ¼ ﴿و ُ َﻮ َﻓﻀﻠ ُ ْ‬ ‫وﺑﻄﻞ ﻣﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬
‫ﻌﻤﻠﻮن﴿‪َ َ ﴿ ﴾﴾۱۳۹‬‬ ‫ُ ْﻢ ِﻓﻴْ ِ َ ٰ ِ ٌ‬
‫)‪(١٠‬‬

‫ﻗﻮﻟﻪ‪ُ َ ِ َ ﴿] :‬‬
‫ﻠﻤﺖ﴾[ ﺗ‪‬ﺮﺳ‪‬ﻢ‪ ‬ﻫﺬﻩ ﺑﺎﻟﺘﺎﺀ ﺍ‪‬ﺮﻭﺭﺓِ‪ ،‬ﻭﻣﺎ ﻋ‪‬ﺪﺍﻫﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﺑﺎﳍﺎﺀ ﻋﻠﻰ ﺍﻷﺻﻞ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫وﺗﻤﺖ َ ِ َ ُ‬
‫ﻠﻤﺖ َرﺑ َ ْ ُ ْ‬
‫اﻟﺤﺴ ٰ ﴾‪...‬ﺍﻵﻳﺔ[ ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ ﻟﻮ ﺃﻥﹼ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺍﺑﺘﻠﻮﺍ ﻣِﻦ ﻗِﺒ‪‬ﻞِ ﺳﻠﻄﺎ‪‬ﻢ ﺑﺸﻲﺀ ﺩ‪‬ﻋ‪‬ﻮ‪‬ﺍ ﺍﷲَ ﺃﹶﻭﺷ‪‬ﻚ‪ ‬ﺍﷲُ‬ ‫ﻗﻮﻟﻪ‪ْ َ َ ﴿] :‬‬ ‫)‪(٢‬‬
‫ﺃﻥ ﻳ‪‬ﺪﻓﻊ ﻋﻨﻬﻢ ﻭﻟﻜﻨﻬﻢ ﻓﺰﻋﻮﺍ ﺇﱃ ﺍﻟﺴﻴﻒ ﻓﻮ‪‬ﻛﱢﻠﹸﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ۡ‬ ‫ۡ‬
‫ﻧﻤﻦ﴾‪...‬ﺇﱁ‬
‫َّ ُ َّ‬ ‫﴿َ ُِ ُ‬
‫وﻧﺮﻳﺪ َان‬ ‫رﺑﻚ﴾ ﻳﻌﲏ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﻠﻤﺔ ﻭ‪‬ﻋﺪ‪‬ﻩ ﺗﻌﺎﱃ ﳍﻢ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﻗﻮﻟﻪ‪...‬ﺇﱁ[ ﺗﻔﺴﲑ ﻟـ﴿ َ ِ َ ُ‬
‫ﻛﻠﻤﺖ َ ِّ َ‬ ‫)‪(٣‬‬
‫]ﺍﻟﻘﺼﺺ‪ ،[٥:‬ﻭ½ﲤﺎﻣ‪‬ﻪ¼ ﻣ‪‬ﺠﺎﺯ ﻋﻦ ﺇﳒﺎﺯﻩ‪) .‬ﺷِﻬﺎﺏ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﺃﹶﺫٰﻯ ﻋ‪‬ﺪ‪‬ﻭِّﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻣﺘﻌﻠِّﻖ ﺍﻟﺼﱪ ﳏﺬﻭﻑ‪) .‬ﺍﻟﻠﺒﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺍﻟﻌِﻤﺎﺭﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﴿َﻣﺎ﴾ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﱪﻧﺎ[ ﻳﻘﺎﻝ ﻋ‪‬ﺒ‪‬ﺮ‪ ‬ﺑﻪ ﺍﻟﺒﺤﺮ‪ ‬ﺇﺫﺍ ﺑ‪‬ﻠﻎ ﺑﻪ ﻋﱪ‪‬ﻩ ﺑﻀﻢ ﺍﻟﻌﲔ ﻭﻛﺴﺮِﻫﺎ‪ ،‬ﺃﻱ ﺟﺎﻧِﺒ‪‬ﻪ ﻭﺷ‪‬ﻄﱠﻪ ﻭﻫﻮ ﻣِﻦ ﺑﺎﺏ ½ﻧ‪‬ﺼ‪‬ﺮ‪) .¼‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻀ ‪‬ﻢ ﺍﻟﻜﺎﻑِ ﻭﻛﺴﺮِﻫﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﻋﻠﻰ ﻭﻓﻖ ﻋﺎﺩﺗِﻪ ﺇﱃ ﺍﻟﻘﺮﺍﺀﺗ‪‬ﲔ ﺍﳌﺘﻮﺍﺗِﺮﺗ‪‬ﲔ ﺍﳌﹶﺮﻭﻳﺘ‪‬ﲔ ﻓﻴﻪ‪ ،‬ﻭﺍﻷُﻭﱃ ﺃﻱ ﺑﻀﻢ ﺍﻟﻜﺎﻑ‬ ‫)‪(٧‬‬
‫ﻟﻸﻛﺜﺮ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺃﻱ ﺑﻜﺴﺮﻫﺎ ﳊﻤﺰﺓ ﻭﺍﻟﻜِﺴﺎﺋﻲ‪) .‬ﺍﻟﺒﻴﻀﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺻﻨﺎم ٍ﴾[ ﻳﻌﲏ ﺗ‪‬ﻤﺎﺛﻴﻞ ﻋﻠﻰ ﺻ‪‬ﻮ‪‬ﺭِ ﺍﻟﺒﻘﺮِ‪ ،‬ﻗﻴﻞ ﻛﺎﻧﺖ ﻣﻦ ﺍﳊﺠﺎﺭﺓ‪ ،‬ﻭﻗﻴﻞ ﻛﺎﻧﺖ ﺑﻘﺮﺍﹰ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﻭﻫﺬﺍ ﻣﺒﺪﺃ ﺷﺄﻥ ﺍﻟﻌﺠﻞ‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻋ اَ ْ َ‬ ‫)‪(٨‬‬
‫ﺍﻟﺬﻱ ﺍﺗ‪‬ﺨ‪‬ﺬﻭﻩ ﺑﻌﺪ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻘﻮﻡ ﺍﻟﻌﺎﻛﻔﻮﻥ ﻣِﻦ ﺍﻟﻜﹶﻨﻌﺎﻧﻴ‪‬ﲔ ﺍﻟﺬﻳﻦ ﺃﻣﺮ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺑﻘﺘﺎﳍﻢ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻳﻤﻮ ﴾‪...‬ﺇﱁ[ ﻗﻴﻞ ﺇ‪‬ﻢ ﻣﺮﺗ‪‬ﺪ‪‬ﻭﻥ ﺑِﻬﺬﻩ ﺍﳌﹶﻘﺎﻟﺔِ ﻟﻘﺼﺪﻫﻢ ﺑﺬﻟﻚ ﻋﺒﺎﺩﺓﹶ ﺍﻟﺼﻨﻢِ ﺣﻘﻴﻘﺔﹰ‪ ،‬ﻭﻗﻴﻞ ﻟﻴﺴﻮﺍ ﻣﺮﺗﺪ‪‬ﻳﻦ ﺑﻞ ﻫﻢ‬ ‫ﻗﻮﻟﻪ‪ْ ُ َ ﴿] :‬‬
‫ﻗﺎﻟﻮا ٰ ُ ْ‬ ‫)‪(٩‬‬
‫ﺟﺎﻫﻠﻮﻥ ﺟﻬﻼ ﻣﺮﻛﱠﺒﺎ ﻻﻋﺘﻘﺎﺩﻫﻢ ﺃﻥﹼ ﻋﺒﺎﺩﺓ ﺍﻟﺼﻨﻢ ﺑﻘﺼﺪ ﺍﻟﺘﻘﺮ‪‬ﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺗ‪‬ﻀﺮ‪‬ﻫﻢ ﰲ ﺍﻟﺪِّﻳﻦ‪ ،‬ﻭﻋﻠﻰ ﻛﻞﱟ ﻓﻬﺬﻩ ﺍﳌﻘﺎﻟﺔﹸ ﰲ‬
‫ٌ‬ ‫ْ ٰ‬
‫اﻟـﻬﺔ﴾ ﺻﻔﺔ ﻟـ﴿ ِ ٰ ً‬
‫اﻟـﻬﺎ﴾‪ ،‬ﻭ﴿َﻣﺎ﴾ ﺍﺳﻢ‪‬‬ ‫ٰ ً‬
‫ﺷ‪‬ﺮﻋِﻨﺎ ﺭِﺩ‪‬ﺓﹲ‪ .‬ﻭﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭ ﻣﻔﻌﻮﻝﹲ ﺛﺎﻥٍ ﻭ﴿ ِاﻟـﻬﺎ﴾ ﻣﻔﻌﻮﻝﹲ ﺃﹶﻭ‪‬ﻝﹲ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ َ َ‬
‫ﻛﻤﺎ ﻟَ ُ ِ َ‬
‫ٌ‬
‫اﻟـﻬﺔ﴾ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﺘِﺮ ﰲ ﴿ﻟَ ُ ْ ﴾‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﺍﺟﻌﻞ ﻟﻨﺎ ﺇﳍﺎ‬ ‫ٰ‬ ‫ْ‬
‫ﻣﻮﺻﻮﻝٍ ﻭ﴿ﻟَ ُ ﴾ ﺻِﻠﺘ‪‬ﻬﺎ )ﺃﻱ ﻛﺎﻟﺬﻱ ﺍﺳﺘ‪‬ﻘﺮ‪ ‬ﳍﻢ(‪ ،‬ﻭ﴿ ِ َ‬
‫ﻛﺎﻟﺬﻱ ﺍﺳﺘ‪‬ﻘﺮ‪ ‬ﳍﻢ ﺍﻟﺬﻱ ﻫﻮ ﺁﳍﺔ¼‪ .‬ﻭﻋﻠﻰ ﻛﻞﱟ ﻓﺎﻟﻘﺎﺋﻞ ﻟﻠﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ ﺑﻌﻀ‪‬ﻬﻢ ﻻ ﻛﻠﱡﻬﻢ ﺇﺫ ﻛﺎﻥ ﻣِﻦ ﲨﻠﺔ ﻣ‪‬ﻦ ﻣﻌﻪ ﺍﻟﺴﺒﻌﻮﻥ‬
‫ﺍﻟﺬﻳﻦ ﺍﺧﺘﺎﺭ‪‬ﻫﻢ ﺳﻴﺪ‪‬ﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻠﻤﻴﻘﺎﺕ ﻭﻳ‪‬ﺒﻌﺪ‪ ‬ﻣﻨﻬﻢ ﻣﺜﻞﹸ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻭﺃﺻﻠﻪ ½ﺃﹶﺑﻐِﻲ ﻟﻜﻢ¼[ ﺃﻱ ﻓﺤ‪‬ﺬﻓﺖ ﺍﻟﻼﻡ‪ ‬ﻓﺎﺗ‪‬ﺼﻞ ﺍﻟﻔﻌﻞﹸ ﺑﺎﻟﻜﺎﻑ‪) .‬ﺟ‪‬ﻤﻞ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻨﻜﻢ﴾ وﰲ ﻗﺮاءة ½أﳒﺎﻛﻢ¼ ﴿ ْ‬
‫ﻣﻦ لِ ِ ْ َ ْ َ‬ ‫اﻧﺠ ْ ٰ ُ ْ‬
‫ﲟﺎ ذﻛﺮه ﰲ ﻗﻮﻟﻪ‪َ﴿ :‬و﴾ اذﻛﺮوا ﴿ا ِذْ َ ْ َ‬
‫?‬
‫ﻋﻮن‬ ‫اﻟﻌﻠَﻤ ِ ْ َ ﴿‪ ﴾﴾۱۴۰‬ﰲ زﻣﺎﻧﻜﻢ‬ ‫ْٰ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢)(١‬‬

‫ﺴﺘﺤﻴﻮن﴾ ﻳﺴﺘﺒﻘﻮن‬ ‫ُﻘﺘﻠﻮن َ ْ َ ٓ َ ُ ْ‬

‫اﺑﻨﺎءﻛﻢ َو َ ْ َ ْ ُ ْ َ‬ ‫اﻟﻌﺬاب﴾ أﺷﺪه‪ ٢‬وﻫ‪٢‬ﻮ ﴿ َ ُ ْ َ‬ ‫ﻮء ْ َ‪ِ َ ٢‬‬ ‫ﺳ‬ ‫ﻳﻘ‬
‫ﺴﻮﻣﻮﻧﻜﻢ﴾ ﻮﻧﻜﻢ وﻳﺬ ﻮﻧﻜﻢ ﴿ ُ ۡ ٓ َ‬
‫َ ُ ْ ُ ْ َ ُ ْ ﻳﻜﻠﻔ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﻉ‬ ‫ﻋﻈﻴﻢ﴿‪ ﴾﴾۱۴۱‬أﻓﻼ ﺗﺘﻌﻈﻮن‬ ‫ﻣﻦ ُ ْ‬

‫رﺑﻜﻢ َ ِ ْ ٌ‬ ‫ﺑﻼ ٌء﴾ إﻧﻌﺎم أو اﺑﺘﻼء ﴿ ْ‬ ‫ﻜﻢ﴾ اﻹﳒﺎء)‪ (٨‬أو اﻟﻌﺬاب)‪ٓ َ َ ﴿ (٩‬‬ ‫ﺴﺎءﻛﻢ َو ِ ْ ذٰ ِ ُ ْ‬
‫﴿ َِ َُْٓ‬
‫ﻉ‬

‫ﺛﻠﺜ ِ ْ َ َﻟﻴْﻠ ًَﺔ﴾ ‪......................................‬‬ ‫َٰ‬ ‫ووﻋﺪﻧﺎ﴾ ﺑﺄﻟﻒ ودو‪‬ﺎ ﴿ ُ ْ‬

‫ﻣﻮ ٰ‬ ‫ﻓﺘﻨﺘﻬﻮن ﻋﻤﺎ ﻗﻠﺘﻢ ﴿ َ ٰ َ ْ َ‬
‫)‪(١١‬‬ ‫)‪(١٠‬‬

‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻋ َ ْ ٰ‬
‫اﻟﻌﻠَﻤ ِ ْ َ ﴾ ﰲ ﺯﻣﺎﻧﻜﻢ[ ﻭﻫﻢ ﺍﻟﻘِﺒ‪‬ﻂﹸ‪ ،‬ﻓﺘﻔﻀﻴﻞﹸ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻋﻠﻴﻬﻢ ﺑﺈﳒﺎﺋﻬﻢ ﻭﺇﻏﺮﺍﻗِﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ۡ‬ ‫ْ‬
‫ٰ‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺯﻣﺎﻧﻜﻢ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﳌﺮﺍﺩ ﺑـ﴿ َ ِ َ‬
‫اﻟﻌﻠﻤﲔ﴾ ﻣﺎ ﺳﻮﻯ ﺍﷲِ ﺗﻌﺎﱃ ﻓﻴﻘﺘﻀﻲ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻓﻀﻞﹸ ﳑﺎ ﺳِﻮﺍﻫﻢ‬ ‫)‪(٢‬‬
‫ۡ‬ ‫ْ‬
‫ﻋﺎﻟﹶﻤ‪‬ﻮ ﺯﻣﺎﻧِﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﹸﺮﺗ‪‬ﻀٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ٰ‬
‫اﻟﻌﻠﻤﲔ﴾‬
‫ﺑـ﴿ َ ِ َ‬ ‫ﻣﻦ ﺍﻷَﻭ‪‬ﻟِﲔ ﻭﺍﻵﺧِﺮﻳﻦ‪ .‬ﻓﺄﺟﺎﺏ‪ :‬ﺑﺄﻥ ﺍﳌﺮﺍﺩ‬
‫ﻑ ﻟـ﴿ ۡ ۡ ٰ ُ ۡ‬
‫اﻧﺠﻴﻨﻜﻢ﴾ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ‪ ‬ﺫِﻛﺮ‪ ‬ﺍﳊﺎﺩﺙِ ﻭﻗﺖ‪ ‬ﺍﻹﳒﺎﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮﻭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ِْاذ﴾ ﻣﻔﻌﻮﻝ ﳌﻘﺪ‪‬ﺭ ﻻ ﻇﺮ ‪‬‬ ‫)‪(٣‬‬
‫َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﰲ ﻗﺮﺍﺀﺓٍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺴﺒﻌﻴ‪‬ﺔ ﺍﻷﺧﺮﻯ ﻋﻠﻰ ﻭ‪‬ﻓﻖ ﻋﺎﺩﺗِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺷ‪‬ﺪ‪‬ﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻌﺬﺍﺏ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺳﻴ‪‬ﺌﺎﹰ ﻓﻜﻴﻒ‪ ‬ﺍﻹﺿﺎﻓﺔ؟ ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺃﺷﺪ‪‬ﻩ‪ ،‬ﻭﰲ‬ ‫)‪(٥‬‬
‫ﺍﻟﺘﻌﺒﲑ ‪‬ﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﺒﺎﻟﻐﺔ ﻛﺄﻥﹼ ﻣﺎ ﺳِﻮﺍﻩ ﻟﻴﺲ ﺳﻴ‪‬ﺌﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻳﻘﺘﻠﻮن﴾ ﻋﻠﻰ ﴿ ۡ ۡ‬
‫ﺴﻮﻣﻮن﴾ ﻣ‪‬ﻊ‪ ‬ﻭﺟﻮﺩِ ﺍﳌﻨﺎﺳﺒﺔ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﻔﻌﻠﻴﺔ‬ ‫ۡ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ﻭﻫﻮ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻭﺟﻪ ﻋ‪‬ﺪ‪‬ﻡِ ﻋﻄﻒِ ﴿‬ ‫)‪(٦‬‬
‫َُ ُ َ‬ ‫ُ َ ِّ ُ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺴﻮﻣﻮن﴾‪ ،‬ﻭﻻ ﻳﺼﺢ‪ ‬ﻋﻄﻒ ﺍﻟﺒﺪﻝ ﻋﻠﻰ ﺍﳌﺒﺪﻝ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻭﺍﻻﺳﺘﻘﺒﺎﻟﻴﺔِ ﻭﻫﻮ ﺃﻧﻪ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣﺒﻴ‪ ‬ﻦ‪ ‬ﻟِـ﴿ ۡ ۡ‬
‫َُ ُ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺴﺘﺒﻘﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﺍﻻﺳﺘِﺤﻴﺎﺀ¼ ﲟﻌﲎ ½ﺗﺮﻙ ﺍﻟﺸﻲﺀِ ﺣﻴ‪‬ﺎ¼ ﻛﻤﺎ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻻ ﲟﻌﲎ ﺇﳚﺎﺩِ ﺍﳊﻴﺎﺓ ﰲ ﺍﻟﺸﻲﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﺴﻮﻣﻮﻧﻜﻢ﴾‪...‬ﺇﱁ‪ ،‬ﻭﺍﻟﺒﻼﺀُ ﻳ‪‬ﺴﺘﻌﻤ‪‬ﻞ ﰲ ﻛﻞﱟ‬ ‫واذ ۡ ۡ ٰ ُ ۡ‬
‫اﻧﺠﻴﻨﻜﻢ ﴾‪ ،‬ﻭﻗﻮﻟﻪ ½ﺃﻭ ﺍﻟﻌﺬﺍﺏ¼ ﺭﺍﺟﻊ ﻟﻘﻮﻟﻪ ﴿ ۡ ۡ ُ ْ‬ ‫ْ‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻹﳒﺎﺀِ[ ﺭﺍﺟﻊ ﻟﻘﻮﻟﻪ ﴿ ِ‬ ‫)‪(٨‬‬
‫َُ ُ َ‬ ‫َ َ َ‬
‫ﻣﻦ ﺍﻹﻧﻌﺎﻡ ﻭﺍﻻﻣﺘﺤﺎﻥ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﺎﻝ ½ﺇﻧﻌﺎﻡ ﺃﻭ ﺍﺑﺘﻼﺀ¼‪ ،‬ﻓﺎﻷﻭﻝ ﻟﻸﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻟﻠﺜﺎﱐ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻹﳒﺎﺀِ ﺃﻭ ﺍﻟﻌﺬﺍﺏِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﺳﻢ‪ ‬ﺍﻹﺷﺎﺭﺓ ﻳ‪‬ﺼﺢ‪ ‬ﻋ‪‬ﻮﺩ‪‬ﻩ ﺇﱃ ﺍﻹﳒﺎﺀ ﻛﻤﺎ ﻳ‪‬ﺼﺢ ﻋﻮﺩ‪‬ﻩ ﺇﱃ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻓﻤﻌﲎ ﻛﻮﻥ‬ ‫)‪(٩‬‬
‫ﺍﻟﻌﺬﺍﺏ ﺑﻼﺀً ﻇﺎﻫﺮ‪ ‬ﻭﻣﻌﲎ ﻛﻮﻥِ ﺍﻹﳒﺎﺀِ ﺑﻼﺀً ﺃﻧﻪ ﻳ‪‬ﺨﺘﱪﻫﻢ ﻫﻞ ﻳ‪‬ﺸﻜﺮﻭﻥ ﻓﻴﺆﺟ‪‬ﺮﻭﺍ ﺃﻭ ﻳ‪‬ﻜﻔﺮﻭﻥ ﻓﻴﻌﺎﻗﹶﺒﻮﺍ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ْ ۡ‬
‫اﻟﺨﲑ ْ ً‬ ‫﴿ ْ ۡ‬
‫ﻓﺘﻨﺔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ‪) .[٣٥:‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫وﻧﺒﻠﻮ ۡﻢ ﺑﺎﻟﺸﺮ و‬
‫َ َ ُ ُ ِ َّ ّ ِ َ َ ِ ِ َ‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺑﺄﹶﻟِﻒٍ ﻭﺩ‪‬ﻭﻧِﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﻭ‪‬ﻓﻖِ ﻋﺎﺩﺗِﻪ )ﻭﻛﻠﺘﺎﳘﺎ ﺳﺒﻌﻴ‪‬ﺔ(‪ ،‬ﻓﻌﻠﻰ ﺍﻷﻟﻒ ﻣِﻦ ﺍﳌﻮﺍﻋﺪﺓ ﻭﻫﻲ ﻣﻔﺎﻋ‪‬ﻠﺔ‬
‫ﻣِﻦ ﺍﳉﺎﻧﺒ‪‬ﲔ‪ ،‬ﻓﻤِﻦ ﺍﷲ ﺍﻷﻣﺮ‪ ‬ﻭﻣِﻦ ﺍﻟﻌﺒﺪ ﺍﻟﻘﺒﻮﻝﹸ‪ ،‬ﻭﻋﻠﻰ ﺣﺬﻑ ﺍﻷﻟﻒ ﻓﺎﻟﻮﻋﺪ ﻣِﻦ ﺍﷲ ﻻ ﻏﲑ‪ ،‬ﻭﻫﻮ ﻇﺎﻫﺮ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻣﻮ ٰ ﴾‪...‬ﺇﱁ[ ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ‪ :‬ﺇﻥﹼ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭ‪‬ﻋﺪ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﺫﺍ ﺃﻫﻠﻚ ﺍﷲُ ﺗﻌﺎﱃ‬ ‫ووﻋﺪﻧﺎ ُ ْ‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪َ ْ َ ٰ َ ﴿] :‬‬
‫ﻋﺪﻭ‪‬ﻫﻢ ﻓﺮﻋﻮﻥﹶ ﺃﻥ ﻳﺄﺗِﻴﻬﻢ ﺑﻜﺘﺎﺏ ﻣِﻦ ﻋﻨﺪِ ﺍﷲ )ﻋﺰﻭﺟﻞ( ﻓﻴﻪ ﺑﻴﺎﻥﹸ ﻣﺎ ﻳﺄﺗﻮﻥ ﻭﻣﺎ ﻳ‪‬ﺬﹶﺭ‪‬ﻭﻥ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺃﻫﻠﻚ ﺍﷲُ ﺗﻌﺎﱃ ﻓﺮﻋﻮﻥﹶ ﺳﺄﻝ ﺳﻴﺪ‪‬ﻧﺎ‬
‫ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺭﺑ‪‬ﻪ )ﻋﺰﻭﺟﻞ( ﺃﻥ ﻳﱰﻝ ﻋﻠﻴﻪ ﺍﻟﻜﺘﺎﺏ‪ ‬ﺍﻟﺬﻱ ﻭ‪‬ﻋﺪ ﺑﻪ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻓﺄﹶﻣ‪‬ﺮﻩ ﺃﻥ ﻳ‪‬ﺼ‪‬ﻮﻡ‪ ‬ﺛﻼﺛﲔ ﻳﻮﻣﺎﹰ‪ ،‬ﻓﺼﺎﻣﻬﺎ‪ ،‬ﻓﻠﻤ‪‬ﺎ‬
‫ﺗ‪‬ﻤ‪‬ﺖ‪ ‬ﺃﹶﻧﻜﺮ‪ ‬ﺧ‪‬ﻠﻮﻑ‪ ‬ﻓﻤِﻪ ﻓﺘ‪‬ﺴ‪‬ﻮ‪‬ﻙ‪ ،‬ﻭﻗﺎﻝ ﺍﷲُ ﻟﻪ‪ :‬ﺃﹶﻣ‪‬ﺎ ﻋ‪‬ﻠِﻤﺖ‪ ‬ﺃﻥﹼ ﺧ‪‬ﻠﻮﻑ‪ ‬ﻓﻢِ ﺍﻟﺼﺎﺋﻢ ﺃﻃﻴﺐ‪ ‬ﻋﻨﺪ ﺍﷲ ﻣِﻦ ﺭﻳﺢ ﺍﳌﺴﻚ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻟﺬﻱ‬
‫ْ ۡ‬ ‫ْٰ ْ‬
‫ارﺑﻌﲔ َ ۡﻟﻴ َ ً﴾ ]ﺍﻟﺒﻘﺮﺓ‪) .[٥١:‬ﺧﺎﺯﻥ ﲝﺬﻑ(‬ ‫ۡ‬
‫ﺫﹶﻛﺮﻩ ﻫﻨﺎ ﻫﻮ ﺗﻔﺼﻴﻞﹸ ﻣﺎ ﺃﹶﲨﻠﹶﻪ ﰲ "ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ"‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ َو ِاذ َ َ‬
‫وﻋﺪﻧﺎ ُﻣﻮ َ َ ِ َ‬

‫‪237‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻟﻴﻠﺔ‪.‬‬
‫ﻧﻜﻠﻤﻪ ﻋﻨﺪ اﻧﺘﻬﺎﺋﻬﺎ)‪ (١‬ﺑﺄن ﻳﺼﻮﻣﻬﺎ‪ ،‬وﻫﻲ ذو اﻟﻘﻌﺪة)‪ ،(٢‬ﻓﺼﺎﻣﻬﺎ ﻓﻠﻤﺎ ﲤﺖ أﻧﻜﺮ ﺧﻠﻮف ﻓﻤﻪ)‪ (٣‬ﻓﺎﺳﺘﺎك ﻓﺄﻣﺮه اﷲ‬
‫?‬ ‫?‬ ‫?‬

‫ﻣﻴﻘﺖ َرﺑ ۤ ٖ ﴾ وﻗﺖ وﻋﺪه‬ ‫واﺗﻤﻤﻨٰ َﺎ ِ َﻌ ْ ٍ﴾ ﻣﻦ ذي اﳊﺠﺔ ﴿ َ َ‬

‫ﻓﺘﻢ ِ ْ ٰ ُ‬ ‫ﺑﻌﺸﺮة أﺧﺮى ﻟﻴﻜﻠﻤﻪ ﲞﻠﻮف ﻓﻤﻪ ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﱃ‪ْ َ ﴿ :‬‬
‫)‪(٤‬‬
‫‪٢‬‬
‫ْ‬ ‫َ‬ ‫ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫‪٢‬‬
‫ﺑﻜﻼﻣﻪ إﻳﺎه ﴿َْار َﻌِ ْ َ ﴾ ﺣﺎل ﴿ َﻟﻴْﻠ ًَﺔ﴾ ﲤﻴﻴﺰ ﴿ َ َ َ‬
‫?)‪(٥‬‬
‫اﺧﻠ ُﻔْ ِ ْ﴾‬ ‫ﻻﺧﻴْ ِ ٰ ُ ْ َ‬
‫ﺮون﴾ ﻋﻨﺪ ذﻫﺎﺑﻪ إﱃ اﳉﺒﻞ ﻟﻠﻤﻨﺎﺟﺎة ﴿ ْ‬ ‫ﻣﻮ ٰ ِ َ ِ‬
‫وﻗﺎل ُ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬

‫ﻣﻮ ٰ‬ ‫ﻳﻦ﴿‪ ﴾﴾۱۴۲‬ﲟﻮاﻓﻘﺘﻬﻢ ﻋ اﳌﻌﺎﺻﻲ ﴿ َ َوﻟﻤﺎ َ ٓ َ‬

‫ﺟﺎء ُ ْ‬ ‫ﻴﻞ ْ ُ‬
‫اﻟﻤﻔ ِْﺴﺪِ ْ َ‬ ‫ﺒﻊ َﺳ ِ ْ َ‬ ‫واﺻﻠ ِ ْﺢ﴾ أﻣ َﺮﻫﻢ ﴿ َ َ‬
‫وﻻﺗَ ِ ْ‬ ‫ﻛﻦ ﺧﻠﻴﻔﱵ ﴿ ِ ْ َ ْﻗﻮ ِ ْ َ َ ْ‬
‫)‪(٨‬‬

‫ﻠﻤ ٗ َرﺑ ٗ ﴾ ﺑﻼ واﺳﻄﺔ )‪................................. ،(١٠‬‬ ‫ﻟﻤﻴﻘ َِﻨﺎ﴾ أي ﻟﻠﻮﻗﺖ اﻟﺬي وﻋﺪﻧﺎه ﺑﺎﻟﻜﻼم ﻓﻴﻪ ﴿ َو َ َ‬ ‫ِِْٰ‬
‫)‪(٩‬‬
‫‪٤‬‬ ‫‪٤‬‬

‫ٰ ۡ‬
‫ﺛﻠﺜﲔ َ ۡﻟﻴ َ ً﴾‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﻜ ﱢﻠﻤ‪‬ﻪ ﻋﻨﺪ‪ ‬ﺍﻧﺘﻬﺎﺋﻬﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻭ‪‬ﻋﺪ‪‬ﻩ ﺍﻟﺮﲪٰﻦ‪ ،‬ﻭﻗﻮﻟﻪ‪½ :‬ﺑﺄﻥ ﻳ‪‬ﺼﻮﻣ‪‬ﻬﺎ¼ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ‪َ ِ َ ﴿ :‬‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ ﺫﻭ ﺍﻟﻘﹶﻌﺪﺓ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﺷﺄﻥِ ﻧﺰﻭﻝِ ﺍﻵﻳﺔِ ﺍﻵﺗﻴﺔِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻠﻤ‪‬ﺎ ﺗ‪ ‬ﻤﺖ‪ ‬ﺃﹶﻧﻜﹶﺮ‪ ‬ﺧ‪‬ﻠﻮﻑ‪ ‬ﻓﹶﻤِﻪ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﻣﺎ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺍﳊﻜﻤﺔﹸ ﰲ ﺗﻔﺼﻴﻞ ﺍﻷﺭﺑﻌﲔ ﻫﺎﻫﻨﺎ ﺇﱃ ﺍﻟﺜﻼﺛﲔ‬ ‫)‪(٣‬‬
‫ْ ۡ‬ ‫ْ ٰ ْ‬
‫ارﺑﻌﲔ َ ۡﻟﻴ َ ً﴾ ]ﺍﻟﺒﻘﺮﺓ‪[٥١:‬؟‪ ،‬ﻭﺗﻘﺮﻳﺮ‬
‫َ َِ َ‬
‫وﻋﺪﻧﺎ ۡ‬
‫ﻣﻮ‬
‫َ َ ُ‬
‫ﻭﺍﻟﻌ‪‬ﺸﺮ ﻣ‪‬ﻊ‪ ‬ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﻷﺭﺑﻌﲔ ﰲ "ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ" ﺣﻴﺚ ﻗﻴﻞ ﻓﻴﻬﺎ‪ِ ﴿ :‬‬
‫واذ‬
‫َ‬
‫ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﳊﻜﻤﺔ ﰲ ﺍﻟﺘﻔﺼﻴﻞ ﻫﺎﻫﻨﺎ ﺍﻹﺷﺎﺭﺓﹸ ﺇﱃ ﺃﻥﹼ ﺃﺻﻞ ﺍﳌﹸﻮﺍﻋ‪‬ﺪﺓ ﻛﺎﻥ ﻋﻠﻰ ﺻﻮﻡ ﺍﻟﺜﻼﺛﲔ‪ ،‬ﻭﺯﻳﺎﺩﺓﹸ ﺍﻟﻌ‪‬ﺸﺮ ﻛﺎﻧﺖ ﻹﺯﺍﻟﺔ‬
‫ﺍﳋﹸﻠﻮﻑِ‪ ،‬ﻭﻣﺎ ﺫﻛﺮﻩ ﰲ "ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ" ﻣِﻦ ﻣ‪‬ﻮﺍﻋ‪‬ﺪﺓِ ﺍﻷﺭﺑﻌﲔ ﻓﻬﻮ ﺑﻴﺎﻥﹸ ﺍﳊﺎﺻﻞِ ﻭﲨ ‪‬ﻊ ﺑﲔ ﺍﻟﻌﺪﺩ‪‬ﻳﻦ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺫﻱ ﺍﳊِﺠ‪‬ﺔ[ ﻗﺪ‪‬ﺭﻩ ﺑﻘﺮﻳﻨﺔِ ﺍﻟﺴ‪‬ﺒﺎﻕ ﻷﻥﹼ ﻣﺎ ﻣ‪‬ﺮ‪ ‬ﻫﻮ ﺛﻠﺜﻮﻥ ﻣِﻦ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﻓﺈﲤﺎﻣ‪‬ﻬﺎ ﺑِﻌ‪‬ﺸ‪‬ﺮٍ ﻳ‪‬ﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌ‪‬ﺸﺮ‪‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣِﻦ ﺫﻱ ﺍﳊِﺠ‪‬ﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻜﹶﻼﻣِﻪ ﺇﻳﺎﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻟﻮﺟﻪِ ﺇﺿﺎﻓﺔِ ﺍﻟﻮﻗﺖ ﺇﻟﻴﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻭﻗﺖ‪ ‬ﻭﻋﺪِﻩ ﺑﻜﻼﻣِﻪ ﻣ‪‬ﻌ‪‬ﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻭﻗ ﺖ‪‬‬ ‫)‪(٥‬‬
‫ﷲ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ْ ۡ‬
‫ارﺑﻌﲔ﴾ ﺃﻧﻪ ﺣﺎﻝ ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﻓﺘ‪‬ﻢ‪ ‬ﺣﺎﻝﹶ ﻛﻮﻧِﻪ ﺑﺎﻟﻐﹰﺎ‬
‫ﺐ ﴿َ َِ َ‬‫ﻗﻮﻟﻪ‪] :‬ﺣﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﺑﲔِ ﻭ‪‬ﺟﻮﻩٍ ﰲ ﻧﺼ ِ‬ ‫)‪(٦‬‬
‫ﺃﺭﺑﻌﲔ‪ ‬ﻟﻴﻠﺔﹰ¼ ﻭﺭ‪‬ﺩ‪ ‬ﺑﺄﻧﻪ ﻻ ﻳﻜﻮﻥ ﺣﺎﻻ ﺑﻞ ﻣﻌﻤﻮﻝ ﻟﻠﺤﺎﻝ ﺍﶈﺬﻭﻑ‪ ،‬ﻭﺃﹸﺟِﻴﺐ‪ ‬ﺑﺄﻥ ﺍﻟﻨﺤﻮﻳ‪‬ﲔ ﻳ‪‬ﻄﻠِﻘﻮﻥ ﺍﳊﻜﻢ‪ ‬ﺍﻟﺬﻱ ﻟﻠﻌﺎﻣﻞ ﻟِﻤﻌﻤﻮﻟﻪ‬
‫ﺍﻟﻘﺎﺋﻢِ ﻣ‪‬ﻘﺎﻣ‪‬ﻪ ﻓﻴﻘﻮﻟﻮﻥ ﰲ ½ﺯﻳﺪ ﰲ ﺍﻟﺪﺍﺭ¼ ﺇﻥ ﺍﳉﺎﺭ ﻭﺍ‪‬ﺮﻭﺭ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺃﻥ ﺍﳋﱪ ﺇﳕﺎ ﻫﻮ ﻣﺘﻌﻠﱠﻘﻪ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ ﺑﺘﻀﻤﲔِ‬
‫½ﺗ‪‬ﻢ‪ ¼‬ﻣﻌﲎ ½ﺑ‪‬ﻠﹶﻎﹶ¼‪) .‬ﺍﻟﺸ‪‬ﻬﺎﺏ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﲤﻴﻴﺰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥِ ﻭﺟﻪِ ﻧﺼﺐِ ﴿ َ ۡﻟﻴ َ ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﲟﻮﺍﻓﹶﻘﺘِﻬﻢ ﻋﻠﻰ ﺍﳌﹶﻌﺎﺻﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﺗ‪‬ﺒﺎﻉ‪ ‬ﺳﺒﻴﻞِ ﺍﳌﻔﺴﺪﻳﻦ ﻛﻨﺎﻳﺔ ﻋﻦ ﻣﻮﺍﻓﻘﺘﻬﻢ ﻋﻠﻰ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ‬ ‫)‪(٨‬‬
‫ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻟﻠﻮﻗﺖ ﺍﻟﺬﻱ‪...‬ﺇﱁ[ ﻗﺪ ﺗ‪‬ﻘﺪ‪‬ﻡ ﻭﺟﻬ‪‬ﻪ ﻏﲑ‪ ‬ﺑﻌﻴﺪ‪ ،‬ﻓﺘ‪‬ﺬﹶﻛﱠﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺑﻼ ﻭﺍﺳﻄﺔٍ[ ﺇﳕﺎ ﻗﻴ‪‬ﺪﻩ ﺑﻪ ﺩﻓﻌﺎ ﻟِﻤﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣِﻦ ﺃﻥ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﺛﺎﺑﺖ ﻣ‪‬ﻊ‪ ‬ﻛﻞ ﻧﱯ‪) ‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ( ﻓﻤﺎ‬
‫ﻭﺟﻪ‪ ‬ﲣﺼﻴﺼِﻪ ﲟﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﺍﻟﺴﻼﻡ؟ ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﻣ‪‬ﻊ‪ ‬ﻛﻞﱢ ﻧﱯ )ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺑﻮﺍﺳﻄﺔ ﺍﻟﻮﺣﻲ‬
‫ﻭﻣ‪‬ﻊ‪ ‬ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺑﻼ ﻭﺍﺳﻄﺔٍ‪ ،‬ﻭﻟﺬﺍ ﺍﺧﺘﺺ‪ ‬ﺑﺎﺳﻢ ﺍﻟﻜﻠﻴﻢ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ‪ .‬ﻭﻓﻴﻪ ﺃﻥ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﺑﻼ ﻭﺍﺳﻄﺔٍ‬
‫‪Å‬‬
‫‪238‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻟﻦ َﺗﺮ ٰ ِ ْ﴾)‪ (٤‬أي ﻻ ﺗﻘﺪر ﻋ رؤﻳﱵ)‪،(٥‬‬
‫ْ‬ ‫اﻧﻈﺮْ ِ َاﻟﻴْ َ َ َ‬
‫ﻗﺎل َ‬ ‫)‪(٣‬‬
‫ﻛﻼﻣﺎ ﲰﻌﻪ ﻣﻦ ﻛﻞ ﺟﻬﺔ ﴿ َ َ‬
‫ﻗﺎل َرب اَر ِ ِ ﴾ ﻧﻔﺴﻚ)‪ُ ْ َ ﴿ (٢‬‬ ‫)‪(١‬‬
‫‪٢‬‬
‫ﻓﺎن‬ ‫)‪(٧‬‬
‫ﻗ‬ ‫ﻫ‬ ‫واﻟﺘﻌﺒﲑ ﺑﻪ دون ½ﻟﻦ أ ُرى¼ ﻳﻔﻴﺪ إﻣﻜﺎن رؤﻳﺘﻪ ﺗﻌﺎﱃ)‪َ ﴿ (٦‬و ٰﻜ ِِﻦ ْ ُ‬
‫اﻧﻈﺮْ ا ِ َ ْ َ َ ِ‬
‫اﻟﺠﺒﻞ﴾ اﻟﺬي ﻮ أ ﻮى ﻣﻨﻚ ﴿ َ ِ ِ‬
‫‪٢‬‬
‫ﺗﺠ َرﺑ ٗ﴾ أي ﻇﻬﺮ ﻣﻦ ﻧﻮره ﻗﺪر‬
‫)‪(٨‬‬
‫ﻓﺴﻮف َﺗﺮ ٰ ِ ْ﴾ أي ﺗﺜﺒﺖ ﻟﺮؤﻳﱵ وإﻻ ﻓﻼ ﻃﺎﻗﺔ ﻟﻚ ﴿ َﻓﻠَﻤﺎ َ َ‬ ‫اﺳﺘ َ ﴾ ﺛﺒﺖ ﴿ َﻣ َﺎﻧ َ ٗ َ َ ْ َ‬
‫َْ‬
‫ﺟﻌ َﻠ ٗ َد ﺎ﴾ ﺑﺎﻟﻘﺼﺮ واﳌﺪ)‪............................. ،(٩‬‬ ‫ﻧﺼﻒ أﳕﻠﺔ اﳋﻨﺼﺮ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺻﺤﺤﻪ اﳊﺎﻛﻢ ﴿ ِ ْ َ‬
‫ﻟﻠﺠﺒَ ِﻞ َ َ‬
‫?‬

‫ﻭﻗﻊ ﻟِﻨﺒﻴ‪‬ﻨﺎ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺃﻳﻀﺎﹰ؟ ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﺫﻟﻚ ﺃﻥ ﻛﻼﻣ‪‬ﻨﺎ ﻫﺬﺍ ﰲ ﻣﺎ ﺳِﻮﺍﻩ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻷﻥ ﻛﻼﻣﻪ )ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ( ﻣ‪‬ﻊ‪ ‬ﺍﻟﺮﺅﻳﺔ ﻭﺫﻟﻚ ﱂ ﻳ‪‬ﺤﺼﻞ ﻟﻐﲑﻩ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﻛﻞﱢ ﺟِﻬ‪‬ﺔٍ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺳ‪‬ﻤﺎﻉ ﻛﻼﻣِﻪ ﺍﻟﻘﺪﱘِ ﻟﻴﺲ ﻣِﻦ ﺟﻨﺲ ﻛﻼﻡ ﺍﳌﹸﺤﺪ‪‬ﺛِﲔ‪ ،‬ﻓﻼ ﻳ‪‬ﻠﺰ‪‬ﻡ ﺍﳉﻬﺔﹸ ﷲ ﺗﻌﺎﱃ‪.‬‬ ‫)‪(١‬‬
‫)ﺑﻴﻀﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﻔﹾﺴ‪‬ﻚَ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺛﺎﻧِﻲ‪ ‬ﻣﻔﻌﻮﻟﹶﻲ ﴿اَ ِر ِ ۡ ۤ﴾ ﳏﺬﻭﻑ ﺃﻱ ½ﺃﹶﺭِﻧِﻲ ﻧ‪‬ﻔﺴ‪‬ﻚ ﺃﹶﻧﻈﹸﺮ‪ ‬ﺇﻟﻴﻚ¼‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫اﻟﻴ َ ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻣ‪‬ﻦ ﻗﺎﻝ ﺑﺈﻣﻜﺎﻥ ﺭﺅﻳﺘِﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ﻷﻥﹼ ﻣﻮﺳﻰ ﺳﺄﻟﹶﻬﺎ ﻭﻫﻮ ﻻ ﻳ‪‬ﺠﻬﻞ ﻣﺎ ﳚﻮﺯ ﻭﳝﺘﻨﻊ‬ ‫اﻧﻈﺮْ ِ َ ْ‬
‫ﻗﺎل َرب اَرِ ِ َ ْ ُ‬
‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬ ‫)‪(٣‬‬
‫ﺸﺄﹶﺓِ ﻫﺬﻩ‬
‫ﻋﻠﻴﻪ ﺗﻌﺎﱃ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ ﺍﳉﻠﻴﻞ ﺍﻟﺸﻴﺦ ﺍﻷﻛﱪ ﻗﹸﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ ﰲ "ﻓﺘﻮﺣﺎﺗﻪ"‪ :‬ﺳﺒﺐ‪ ‬ﻋ‪‬ﺠ‪‬ﺰِ ﺍﻟﻨﺎﺱ ﻋﻦ ﺭﺅﻳﺔ ﺭ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﺿ‪‬ﻌﻒ‪ ‬ﻧ‪ ‬‬
‫ﺍﻟﺪﺍﺭ‪ ،‬ﺇﻻ ﻟِﻤﻦ ﺃﹶﻣﺪ‪‬ﻩ ﺍﷲُ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﲞﻼﻑ ﻧﺸﺄﺓِ ﺍﻵﺧﺮﺓ ﻟِﻘﻮﺗ‪‬ﻬﺎ‪ .‬ﻭﺳﺒﺐ‪ ‬ﺭﺅﻳﺘِﻪ ﺗﻌﺎﱃ ﰲ ﺍﳌﹶﻨﺎﻡ ﻛﻮﻥﹸ ﺍﻟﻨﻮﻡِ ﺃﹶﺧﺎ ﺍﳌﻮﺕِ‪ .‬ﻭﰲ ﺍﳊﺪﻳﺚ‪:‬‬
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‫‪0 0‬‬
‫))ﺇﻧ‪‬ﻜﻢ ﻟﹶﻦ ﺗ‪‬ﺮ‪‬ﻭ‪‬ﺍ ﺭ‪‬ﺑ‪‬ﻜﻢ ﺣﺘ‪‬ﻰ ﺗ‪‬ﻤ‪‬ﻮﺗ‪‬ﻮﺍ((‪ .‬ﻓﻤﺎ ﻧ‪‬ﻔﹶﻰ ﺍﻟﺸﺮﻉ‪ ‬ﺇﻻﹼ ﺭﺅﻳﺔﹶ ﺍﷲِ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﻘﻈﺔﹰ‪ .‬ﺍﻧﺘﻬﻰ‪) .‬ﺍﻹﻛﻠﻴﻞ‪ ،‬ﻣ‪‬ﺤﺎﺳﻦ ﺍﻟﺘﺄﻭﻳﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻟﻦ َﺗﺮ ٰ ِ ْ﴾[ ﺍﺳﺘﺪﻝﹼ ‪‬ﺎ ﺍﳌﻌﺘﺰﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﺮﻯ ﰲ ﺍﻵﺧﺮﺓ ﻭﺯﻋﻤﻮﺍ ﺃﻥ ﴿َْﻟﻦ﴾ ﺗﻔﻴﺪ ﺗﺄﺑﻴﺪ‪ ‬ﺍﻟﻨﻔﻲِ‪ ،‬ﻭﻫﻮ‬
‫ﻗﺎل َ ْ‬
‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬ ‫)‪(٤‬‬
‫ﳑﻨﻮﻉ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻ ﺗ‪‬ﻘﺪِﺭ ﻋﻠﻰ ﺭﺅﻳﱵ[ ﻓﺴ‪‬ﺮ ﺑﺬﻟﻚ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ‪ ‬ﻧ‪‬ﻔﻲ‪ ‬ﺍﻟﺮﺅﻳﺔِ ﺑﻞ ﻧﻔﻲ‪ ‬ﻟِﻄﺎﻗﺘِﻪ ﳍﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫)‪(٥‬‬
‫وﻟﻜﻦ ۡ ْ‬
‫اﻧﻈﺮ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ٰ‬ ‫ۡ‬
‫ﻟﻦ ٰ ْ‬
‫ﺗﺮ ِ ﴾ ﻭﺑﻌﺪﻩ ﴿ َ ِ ِ ُ‬
‫ﻭﺑﻪ ﺍﻧﺪﻓﻊ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻧﻪ ﻛﻴﻒ ﻗﻴﻞ ﻗﺒﻞﹸ ﴿ َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﻔﻴﺪ ﺇﻣﻜﺎﻥﹶ ﺭﺅﻳﺘِﻪ ﺗﻌﺎﱃ[ ﺃﻱ ﻛﻤﺎ ﻭ‪‬ﻗﻌﺖ ﻟﻨﺒﻴ‪‬ﻨﺎ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ ،‬ﻭﻋﱪ ﺑـ﴿ َ ۡﻟﻦ َ ٰﺗﺮ ِ ْ ﴾ ﺩﻭﻥ ½ﻟﻦ‪ ‬ﺗ‪‬ﻨﻈﺮ‪ ‬ﺇﱄﹼ¼ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ‬ ‫)‪(٦‬‬
‫اﻟﻴﻚ﴾ ﻷﻥ ﺍﻟﺮﺅﻳﺔ ﻫﻲ ﺍﳌﻘﺼﻮﺩﺓ ﻭﺍﻟﻨﻈﺮ ﻣﻘﺪ‪‬ﻣﺘﻬﺎ ﻭﻗﺪ ﻳ‪‬ﺤﺼ‪‬ﻞﹸ ﺩ‪‬ﻭﻧ‪‬ﻬﺎ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﳌﻄﺎﺑﻘﺔﹸ ﰲ ﺍﻻﺳﺘِﺪﺭﺍﻙ ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﺍﳌﻄﺎﺑﻖ ﻟﻘﻮﻟﻪ ﴿ ۡ ْ ۡ‬
‫اﻧﻈﺮ ِ َ َ‬‫َ ُ‬
‫ْ‬
‫اﻟﺠﺒﻞ﴾ ﻓﻮﺍﺿﺤﺔﹲ ﻷﻥﹼ ﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺗﻌﻈﻴﻢ ﺃﻣﺮِ ﺍﻟﺮﺅﻳﺔ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺻﺎﻭﻱ(‬ ‫وﻟﻜﻦ ۡ ْ‬‫ٰ‬
‫َ َ ِ‬ ‫﴿َ ِ ِ ُ‬
‫اﻧﻈﺮ ِا َ‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻱ ﻫﻮ ﺃﹶﻗﻮﻯ ﻣﻨﻚ[ ﺭ‪‬ﺣِﻢ‪ ‬ﺍﷲُ "ﺍﻟﺴﻴﻮﻃﻲ" ﻟﻌﻞﱠ ﺍﻷﻧﺴﺐ‪ ‬ﰲ ﻓﻬﻤﻨﺎ ﺍﻟﻘﺎﺻﺮ ﺃﻥ ﻳﻘﺎﻝ ½ﺍﻟﺬﻱ ﻫﻮ ﻣ‪‬ﺸﺎﺭِﻛﹸﻚ ﰲ ﻛﻮﻧِﻪ ﳐﻠﻮﻗﺎﹰ ﰲ‬ ‫)‪(٧‬‬
‫ٗ‬ ‫ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﺍﻟﻔﺎﱐ¼ ﻟﻴ‪‬ﺮﺗ‪‬ﺒِﻂﹶ ﺑﻪ ﻗﻮﻟﹸﻪ ﺍﻵﰐ‪﴿ :‬ﻓﺎن ْ‬
‫ﻣﻜﺎﻧﻪ﴾ ﺃﻱ ﻣ‪‬ﻊ‪ ‬ﻛﻮﻧﻪ ﳐﻠﻮﻗﺎ ﻣِﺜﻠﹶﻚ ﻻ ﺃﻗﻮﻯ ﻣﻨﻚ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺘﻘﺮ َ َ َ‬
‫َ َ َّ‬
‫اﺳ‬ ‫َِ ِ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﹶﻇﻬ‪‬ﺮ‪ ‬ﻣِﻦ ﻧ‪‬ﻮﺭِﻩ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﺠﻠِّﻲ ﻫﻮ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻇﻬﻮﺭ‪ ‬ﺑﻌﺾِ ﻧﻮﺭِﻩ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﻭﻫﻮ‬ ‫)‪(٨‬‬
‫))ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﹼﺎ ﻗﹶﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭ‪‬ﺿﻊ ﺇ‪‬ﺎﻣ‪‬ﻪ ﻋﻠﻰ ﺍﳌﹶﻔﺼِﻞ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﳋِﻨﺼﺮ ﻭﻗﺎﻝ‪½ :‬ﻫﻜﺬﺍ¼‪ ،‬ﻓﺴﺎﺥ‪ ‬ﺍﳉﺒﻞﹸ((‪ .‬ﻭﻗﺎﻝ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻏﲑ‪‬ﻩ‪ :‬ﳌﹼﺎ ﻭ‪‬ﻗﻊ ﺍﻟﻨﻮﺭ‪ ‬ﻋﻠﻴﻪ ﺗ‪‬ﺪﻛﺪ‪‬ﻙ‪ ،‬ﺃﻣﺎ ﺍﻟﻈﻬﻮﺭ‪ ‬ﺍﳉﺴﻤﺎﱐ ﻓﻤ‪‬ﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﺗﻌﺎﱃ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻘﺼﺮِ ﻭﺍﳌﹶﺪِّ[ ﻓﻌﻠﻰ ﺍﻟﻘﺼﺮِ ﺣ‪‬ﺬﻓﺖ ﺍﻷﻟﻒ‪ ‬ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻭﺯﻧ‪‬ﻪ ½ﲪﺮﺍﺀ¼‪ ،‬ﻭﳘﺎ ﻗﺮﺍﺀﺗﺎﻥ ﺳﺒﻌﻴﺘﺎﻥ‪ ،‬ﻭﻗﻮﻟﹸﻪ‬ ‫)‪(٩‬‬
‫‪Å‬‬
‫‪239‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻣﻮ ٰ َﺻﻌ ًِﻘﺎ﴾ ﻣﻐﺸﻴﺎ ﻋﻠﻴﻪ)‪ (٢‬ﳍﻮل ﻣﺎ رأى﴿ َﻓﻠ َۤﻤﺎ َ َ َ‬ ‫أي ﻣﺪﻛﻮﻛﺎ ﻣﺴﺘﻮﻳﺎ ﺑﺎﻷرض ﴿و َ ُ‬
‫?‬
‫ﺳﺒﺤﻨَ َ ﴾ ﺗ ﻳﻬﺎ ﻟﻚ‬
‫)‪(٣‬‬
‫ﻗﺎل ُ ْ ٰ‬
‫اﻓﺎق َ َ‬ ‫ْ‬
‫)‪(١‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫اﺻﻄﻔ ْﺘُ َ ﴾‬ ‫ِ‬ ‫ﻗﺎل﴾ ﺗﻌﺎﱃ ﻟﻪ‪ْ ُٰ ﴿ :‬‬
‫ﻳﻤﻮ ا ْ َ َ‬ ‫ِ‬
‫اﻟﻤﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۱۴۳‬ﰲ زﻣﺎﱐ ﴿ َ َ‬ ‫اول ْ ُ ْ‬ ‫ﺗﺒﺖ ِ َاﻟﻴْ َ ﴾ ﻣﻦ ﺳﺆال ﻣﺎ ﻟﻢ أؤﻣﺮ ﺑﻪ ﴿ َ َ َ‬
‫واﻧﺎ َ ُ‬ ‫﴿ُْ ُ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﺑﺮﺳﻠ ٰ ِ ْ﴾)‪ (٨‬ﺑﺎﳉﻤﻊ واﻹﻓﺮاد ﴿ َوﺑ ِ َﻼ ِ ْ﴾ أي ﺗﻜﻠﻴﻤﻲ إﻳﺎك)‪َ ﴿ (٩‬ﻓﺨ ُْﺬ َ ۤ‬

‫ﻣﺎ‬ ‫اﻟﻨﺎس﴾ أﻫﻞ زﻣﺎﻧﻚ ﴿ ِ ِ ٰ‬
‫)‪(٧‬‬
‫ِ‬ ‫اﺧﱰﺗﻚ)‪َ ﴿ (٦‬ﻋ َ‬

‫½ﻣ‪‬ﺪﻛﹸﻮﻛﹰﺎ¼ ﳛﺘﻤﻞ ﺃﻧﻪ ﺗﻔﺴﲑ ﻟﻜﻞﱟ ﻣِﻦ ﺍﻟﻘﺮﺍﺀﺗ‪‬ﲔ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺘﻮﺯﻳﻊ‪ ،‬ﻭﺃﻥﹼ ﺍﻷﻭ‪‬ﻝ ﻣِﻦ ﺍﻟﺘﻔﺴﲑ‪‬ﻳﻦ ﻟﻠﻤﻘﺼﻮﺭ ﻭﺍﻟﺜﺎﱐ ﻟﻠﻤﻤﺪﻭﺩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ً‬
‫دﻛﺎ﴾ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ‪ .‬ﻟﺌﻼﹼ ﻳ‪‬ﺮِﺩ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺻِﺤ‪‬ﺔِ ﲪﻠِﻪ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝِ ﺍﻷﻭ‪‬ﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬‫ﻗﻮﻟﻪ‪] :‬ﻣﺪﻛﻮﻛﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ َ ّ‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻐ‪‬ﺸِﻴ‪‬ﺎ ﻋﻠﻴﻪ[ ﻓﺴ‪‬ﺮﻩ ﺑﺎﻟﻐﺸﻲ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻓﺴﺮﻩ ﻗﺘﺎﺩﺓﹸ )ﺭﺿﻲ‬ ‫)‪(٢‬‬
‫ۤ‬
‫ﻓﺎق﴾‪...‬ﺇﱁ‪) ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ‬ ‫ﺍﷲ ﻋﻨﻪ( ﺑﺎﳌﻮﺕ‪ ،‬ﻭﺍﻷﻭ‪‬ﻝ ﺃﻗﻮﻯ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪َّ َ َ ﴿ :‬‬
‫ﻓﻠﻤﺎ اَ َ َ‬
‫ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"(‪) .‬ﺍﻟﻜﺒﲑ ﺑﺘﺼﺮﻑ ﻭﺯﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﱰﻳﻬﺎﹰ ﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ½ﺳ‪‬ﺒﺤﺎﻥﹶ¼ ﻧﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﺼﺪﺭ‪ ‬ﻓﻌﻞٍ ﳏﺬﻭﻑٍ ﻣﻔﻌﻮﻝﹲ ﻣﻄﻠﻖ ﺃﻱ‬ ‫)‪(٣‬‬
‫½ﺃﹸﺳ‪‬ﺒ‪‬ﺢ‪ ‬ﺳﺒﺤﺎﻧ‪‬ﻚ ﻭﺃﹸﻧﺰ‪‬ﻩ ﺗﱰﻳﻬﺎ ﻟﻚ¼‪) ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎﻝﹶ ﺇﻟﻴﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ(‪ ،‬ﻭﻗﻴﻞ ﻋﻠﻰ‬
‫ﺍﻟﻨﺪﺍﺀ ﺍﳌﻀﺎﻑِ ﺃﻱ ½ﻳﺎ ﺳﺒﺤﺎﻧ‪‬ﻚ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺳ‪‬ﺆ‪‬ﺍﻝِ ﻣﺎ ﻟﹶﻢ ﺃﹸﻭ‪‬ﻣ‪‬ﺮ‪ ‬ﺑﻪ[ ﺃﻱ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺃﻥﹼ ﻃﻠﺐ‪ ‬ﺍﻟﺮﺅﻳﺔِ ﻣﻌﺼﻴﺔﹲ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣِﻦ ﺑﺎﺏِ ½ﺣ‪‬ﺴ‪‬ﻨﺎﺕ ﺍﻷﺑﺮﺍﺭِ ﺳﻴ‪‬ﺌﺎﺕ‬ ‫)‪(٤‬‬
‫ﺍﳌﻘﺮ‪‬ﺑﲔ¼‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺯ‪‬ﻣﺎﻧِﻲ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﻗﺒﻠﹶﻪ ﻛﺜﲑﺍﹰ ﻣِﻦ ﺍﳌﺆﻣﻨﲔ ﻣِﻦ ﺍﻷﻧﺒﻴﺎﺀ )ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﺍﻷﻣﻢِ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺧﺘ‪‬ﺮﺗ‪‬ﻚ[ ﻓﺴ‪‬ﺮﻩ ﺑﺎﻻﺧﺘﻴﺎﺭ ﻷﻧﻪ ½ﺍﻓﺘِﻌﺎﻝ¼ ﻣِﻦ ½ﺍﻟﺼ‪‬ﻔﹾﻮﺓِ¼ ﻭﻫﻮ ﺍﳋِﻴﺎﺭ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫اﻟﻨﺎس﴾ ﻣ‪‬ﻊ‪ ‬ﺃﻥﹼ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺃﹸﻋﻄﻲ ﺍﻟﺮﺳﺎﻟﺔﹶ‪ ،‬ﻭﺃﹸﺟﻴﺐ‪ ‬ﻋﻦ ﺫﻟﻚ‬
‫َّ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻫﻞِ ﺯ‪‬ﻣﺎﻧِﻚ[ ﺟﻮﺍﺏ‪ ‬ﺳﺆﺍﻝٍ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻛﻴﻒ ﻗﺎﻝ ﴿ َﻋ َ‬ ‫)‪(٧‬‬
‫ﺑﻮﺟﻮﻩ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﺧﺘ‪‬ﺺ‪ ‬ﺑﺎ‪‬ﻤﻮﻉ ﺃﻱ ﺍﻟﺮﺳﺎﻟﺔِ ﻭﺍﻟﻜﻼﻡِ ﻣِﻦ ﻏﲑِ ﻭﺍﺳﻄﺔٍ‪ .‬ﻭﻓﻴﻪ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻣِﻦ‬
‫ﻏﲑ ﻭﺍﺳﻄﺔ ﻭ‪‬ﻗﻊ ﻟﺴﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺎﻷﺣﺴﻦ‪ ‬ﺍﳉﻮﺍﺏ‪ ‬ﲟﺎ ﻗﺎﻟﻪ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺃﻱ‪ :‬ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺎﺱ‬
‫ﺃﻫﻞﹸ ﺯﻣﺎﻧِﻪ ﺃﻧﺒﻴﺎﺀ ﺃﻭ ﻏﲑﻫﻢ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻧﺖ ﺃﻧﺒﻴﺎﺀُ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻳ‪‬ﺘ‪‬ﻌﺒ‪‬ﺪ‪‬ﻭﻥ ﺑﺎﻟﺘﻮﺭﺍﺓ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﺑﺮﺳﻠ ٰ ِ ْ ﴾[ ﺃﻱ ﻭ‪‬ﺣ‪‬ﻴِﻲ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺑﺎﳉﻤﻊ¼ ﺃﻱ ﰲ ﻗﺮﺍﺀﺓِ ﺍﳉﹸﻤﻬﻮﺭ ﻷﻥ ﺍﻟﺬﻱ ﺃﹸﺭﺳﻞ ﺑﻪ ﺿ‪‬ﺮﻭﺏ‪ ‬ﻭﺃﻧﻮﺍ ‪‬‬
‫ﻉ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﺍﻹﻓﺮﺍﺩ¼‬ ‫ﻗﻮﻟﻪ‪ٰ ِ ِ ﴿] :‬‬ ‫)‪(٨‬‬
‫ﺃﻱ ﰲ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻛﺜﲑ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﳌﹶﺼﺪﺭ‪ ‬ﺃﻱ ½ﺑﺈﺭﺳﺎﱄ ﺇﻳ‪‬ﺎﻙ¼‪ ،‬ﺃﻭ ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑ ﺃﻱ‬
‫½ﺑﺘﺒﻠﻴﻎ ﺭﺳﺎﻟﱵ¼‪) .‬ﻛﺮﺧﻲ(‬
‫ْ‬
‫ِ ۡ ً‬
‫ﺗﻜﻠﻴﻤﺎ﴾‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺗﻜﻠﻴﻤﻲ ﺇﻳﺎﻙ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﻋﻨﺪﻩ ﻣﻦ ﺃ ﻥﹼ ﺍﻟـ½ﻛﻼﻡ¼ ﻣﺼﺪﺭ ﻛﻘﻮﻟﻪ ﴿وﻛﻠﻢ اﷲ ۡ‬
‫ﻣﻮ ٰ‬ ‫َّ‬ ‫)‪(٩‬‬
‫َ‬ ‫ُ ُ‬ ‫َ َ َ‬
‫]ﺍﻟﻨﺴﺎﺀ‪ [١٦٤:‬ﻭﻗﻴﻞ ﳛﺘﻤﻞ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻣﺎ ﺃﻭﺣﺎﻩ ﺇﻟﻴﻪ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻠﻘﺮﺁﻥ ½ﻛﻼﻡ ﺍﷲ¼ ﺗﺴﻤﻴﺔﹰ ﻟﻠﺸﻲﺀ ﺑﺎﳌﺼﺪﺭ‪ .‬ﻭﻓﻴﻪ ﺇﳝﺎﺀ‬
‫ﺃﻳﻀﺎﹰ ﺇﱃ ﺃﻥ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﱃ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﻣﻔﻌﻮﻟﻪ ﳏﺬﻭﻑ ﻗﺪ‪‬ﺭﻩ ﺑﻘﻮﻟﻪ ½ﺇﻳﺎﻙ¼‪) .‬ﺍﻟﻠﺒﺎﺏ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬

‫‪240‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اﻻﻟﻮاحِ﴾ أي أﻟﻮاح اﻟﺘﻮراة)‪ ،(٢‬وﻛﺎﻧﺖ ﻣﻦ)‪ (٣‬ﺳﺪر‬ ‫ﻳﻦ﴿‪ ﴾﴾۱۴۴‬ﻷﻧﻌﻤﻲ)‪َ َ ﴿ (١‬‬
‫وﻛ َ ْ َﻨﺎ َﻟ ٗ ِ ْ َ ْ َ‬ ‫ﻣﻦ اﻟﺸ ِ ِ ْ َ‬ ‫َﺗ ْ ُﺘ َ ﴾ ﻣﻦ اﻟﻔﻀﻞ ﴿ َ ُ ْ‬
‫وﻛﻦ َ‬
‫ْﺼﻴﻼ﴾ ﺗﺒﻴﻴﻨﺎ ﴿ﻟ ُﻞ َ ْ ٍء﴾‬
‫ِﻈﺔ و َ ﻔ ِ ْ ً‬ ‫ﻣﻦ ُﻞ َ ْ ٍء﴾ ﳛﺘﺎج إﻟﻴﻪ ﰲ اﻟﺪﻳﻦ ﴿ ْ‬
‫ﻣﻮﻋ َ ً‬ ‫)‪(٤‬‬
‫اﳉﻨﺔ أو زﺑﺮﺟﺪ أو زﻣﺮد‪ ،‬ﺳﺒﻌﺔ أو ﻋﺸﺮة ﴿ ِ ْ‬
‫ﻗﻮﻣ َ َ ْ ُ ُ ْ‬
‫ﻳﺎﺧﺬوا‬ ‫ﺑﺪل ﻣﻦ اﳉﺎر واﳌﺠﺮور ﻗﺒﻠﻪ ﴿ َﻓﺨ ُْﺬ َﺎ﴾ ﻗﺒﻠﻪ ½ﻗﻠﻨﺎ¼ ﻣﻘﺪرا ﴿ ِ ُﻘﻮةٍ﴾ ﲜﺪ واﺟﺘﻬﺎد ﴿ ْ ُ‬
‫واﻣﺮْ َ ْ َ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﻋﻦ ﻳ ٰ ِ َ ﴾ دﻻﺋﻞ‬ ‫اﻟﻔﺴﻘ ِ ْ َ ﴿‪ ﴾﴾۱۴۵‬ﻓﺮﻋﻮن وأﺗﺒﺎﻋﻪ‪ ،‬وﻫﻲ ﻣﺼﺮ ﻟﺘﻌﺘﱪوا ﺑﻬﻢ ﴿ َﺳﺎَ ْ ِ ُف َ ْ‬
‫)‪(٩‬‬
‫دار ْ ٰ ِ‬
‫ِﻳﻜﻢ َ َ‬ ‫ﺑﺎﺣﺴﻨ ِ َ ﺎ)‪ُ َ (٨‬‬
‫ﺳﺎور ْ ُ ْ‬ ‫َِ ْ َ‬
‫ض ِ َﻐ ْ ِ ْ َ‬
‫اﻟﺤﻖ﴾)‪ (١١‬ﺑﺄن أﺧﺬﳍﻢ‪...................... ،‬‬ ‫اﻻر ِ‬ ‫ﻳﻦ َ َﻳﺘﻜَ ُ ْ َ‬
‫ون ِ ْ َ ْ‬ ‫ﻗﺪرﰐ)‪ (١٠‬ﻣﻦ اﳌﺼﻨﻮﻋﺎت وﻏﲑﻫﺎ ﴿ ِ‬
‫اﻟﺬ ْ َ‬

‫ﻳﻦ﴾ ﻷَﻧ‪‬ﻌ‪‬ﻤِﻲ[ ﲨ ‪‬ﻊ ½ﻧِﻌ‪‬ﻤ‪‬ﺔ¼‪ .‬ﻭﰲ ﺍﻟﻘﺼﺔ ﺃﻥ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻥ ﺑﻌﺪ ﻣﺎ ﻛﻠﱠﻤﻪ ﺭﺑﻪ ﻻ‬ ‫ﻣﻦ اﻟﺸ ِ ِ ْ َ‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬‬ ‫)‪(١‬‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻟِﻤ‪‬ﺎ ﻏﹶﺸِﻲ‪ ‬ﻭ‪‬ﺟﻬ‪‬ﻪ ﻣِﻦ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﱂ ﻳ‪‬ﺰ‪‬ﻝﹾ ﻋﻠﻰ ﻭﺟﻬﻪ ﺑ‪‬ﺮ‪‬ﻗﹶ ‪‬ﻊ ﺣﱴ ﻣﺎﺕ‪ .‬ﻭﻗﺎﻟﺖ ﻟﻪ ﺯﻭﺟﺘﻪ‪ :‬ﺃﻧﺎ ﱂ ﺃﹶﺭ‪‬ﻙ‪ ‬ﻣﻨﺬﹸ‬
‫ﻛﻠﱠﻤﻚ ﺭﺑ‪‬ﻚ‪ ،‬ﻓﻜﺸﻒ ﳍﺎ ﻋﻦ ﻭﺟﻬﻪ‪ ،‬ﻓﺄﺧﺬﻫﺎ ﻣﺜﻞ ﺷﻌﺎﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻮ‪‬ﺿﻌﺖ ﻳﺪ‪‬ﻫﺎ ﻋﻠﻰ ﻭﺟﻬﻬﺎ‪ ،‬ﻭﺧﺮ‪‬ﺕ ﺳﺎﺟﺪﺓﹰ ﻭﻗﺎﻟﺖ‪ :‬ﺃﹸﺩﻉ‬
‫ﺍﷲَ ﺃﻥ ﻳ‪‬ﺠﻌﻠﲏ ﺯﻭﺟﺘ‪‬ﻚ ﰲ ﺍﳉﻨ‪‬ﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺫﻟﻚ ﻟﹶﻚِ ﺇﻥ ﱂ ﺗ‪‬ﺘﺰ‪‬ﻭ‪‬ﺟِﻲ ﺑ‪‬ﻌﺪﻱ‪ ،‬ﻓﺈﻥﹼ ﺍﳌﹶﺮﺃﺓ ﻵﺧِﺮ ﺃﺯﻭﺍﺟِﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺧﺎﺯﻥ(‬
‫ۡ ْ‬
‫اﻻﻟﻮاح﴾ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﺍﻹﺿﺎﻓﺔ‪) .‬ﺍﻟﻄﱪﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ِ‬
‫َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﻟﻮﺍﺡِ ﺍﻟﺘﻮﺭﺍﺓِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﰲ ﴿‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻛﺎﻧﺖ ﻣﻦ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﻋﺪﺩ ﺍﻷﻟﻮﺍﺡ ﻭﺟﻮﻫﺮِﻫﺎ‪) .‬ﺍﻟﻠﺒﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺤﺘﺎﺝ‪ ‬ﺇﻟﻴﻪ ﰲ ﺍﻟﺪ‪‬ﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﺑﻞ ﺍﳌﺮﺍﺩ ﻣِﻦ ﻛﻞﱢ ﻣﺎ ﻳ‪‬ﺤﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻮﺳﻰ ﻭﻗﻮﻣ‪‬ﻪ ﰲ ﺩِﻳﻨﻬﻢ ﻣِﻦ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ﻭﺍﳌﹶﺤﺎﺳﻦ ﻭﺍﳌﹶﻘﺎﺑﺢ‪) .‬ﺍﻟﻜﺒﲑ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ۡ‬ ‫ْ ۡ ً‬ ‫ً‬
‫﴿ ِ ُ ِّ‬
‫ﻟﻜﻞ‬ ‫ۡ ٍء﴾ ﺑﺎﻋﺘﺒﺎﺭِ ﻣ‪‬ﺤﻠﱢﻪ ﻭﻫﻮ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‬ ‫﴿ ِﻣﻦ ُ ِ ّ‬
‫ﻛﻞ َ‬ ‫وﺗﻔﺼﻴﻼ﴾ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻣِﻦ ﻗﻮﻟﻪ‬
‫ﻣﻮﻋﻈﺔ َّ َ ِ‬ ‫ْ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﺪ‪‬ﻝﹲ[ ﺃﻱ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ َّ ِ َ‬ ‫)‪(٥‬‬
‫ْ ۡ ً‬
‫ۡ ٍء﴾ ﻓﻬﻮ ﻣﻌﻤﻮﻝ ﻟﻘﻮﻟﻪ ﴿ َ ِ‬
‫وﺗﻔﺼﻴﻼ﴾ ﺃﻭ ﺻﻔﺔﹲ ﻟﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫َ‬
‫َ‬
‫)ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ْ‬
‫ﻛﺘﺒﻨﺎ﴾‪.‬‬ ‫﴿و‬ ‫ﻗﻮﻟﻪ‪] :‬ﻗﹶﺒﻠﹶﻪ ½ﻗﻠﻨﺎ¼ ﻣﻘﺪ‪‬ﺭﺍً[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻫﺬﺍ ﺍﶈﺬﻭﻑ ﻣﻌﻄﻮﻑ ﻋﻠﻰ‬ ‫)‪(٦‬‬
‫َ َ َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺠِﺪ‪ ‬ﻭﺍﺟﺘِﻬﺎﺩٍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻮ‪‬ﺓ ﻟﻴﺲ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻈﺎﻫﺮﻱ ﺑﻞ ﺍﳌﺮﺍﺩ ﻻﺯﻣ‪‬ﻬﺎ ﻭﻫﻮ ﺍﻷﺧﺬ ﺑﺎ ِ‬
‫ﳉﺪ‪ ‬ﻭﺍﻻﻫﺘﻤﺎﻡ ﻻ‬ ‫)‪(٧‬‬
‫ﺑﺎﻟﻔﹸﺘﻮﺭ ﻭﺍﻟﺘﻜﺎﺳ‪‬ﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻣ َ َ ْ ُ ُ ْ‬
‫ﻳﺎﺧﺬوا ِ َ ْ َ‬
‫ﺑﺎﺣﺴﻨ ِ َﺎ﴾[ ﻗﻴﻞ ﺑِﺄﹶﺣﺴ‪ِ ‬ﻦ ﻣﺎ ﻛﹸﺘﺐ ﻓﻴﻬﺎ ﻭﻫﻮ ﺍﻟﻔﺮﺍﺋﺾ ﺩﻭﻥﹶ ﺍﳌﹸﺒﺎﺡِ ﺍﻟﺬﻱ ﻻ ﺛﻮﺍﺏ‪ ‬ﻓﻴﻪ‪ ،‬ﻓﻴﻔﻴﺪ ﺃﻥﹼ‬ ‫واﻣﺮْ َ ْ َ‬
‫ﻗﻮﻟﻪ‪ُ ْ َ ﴿] :‬‬ ‫)‪(٨‬‬
‫ﺍﳌﺒﺎﺡ ﺣ‪‬ﺴ‪‬ﻦ‪ ‬ﻟﻺﺗﻴﺎﻥ ﺑﺼﻴﻐﺔِ ½ﺃﹶﻓﻌ‪‬ﻞ¼‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫اﻟﻔﺴﻘ ِ ْ َ ﴾[ ﺗﺄﻛﻴﺪ ﻟﻸﻣﺮ ﺑﺎﻷﺧﺬ ﺑﺎﻷﺣﺴﻦِ ﻭﺣ‪‬ﺚﱞ ﻋﻠﻴﻪ ﻓﻬﻮ ﰲ ﻣﻌﲎ ﺍﻟﻌِﻠﹼﺔ‪ ،‬ﻓﻮ‪‬ﺿﻊ‪ ‬ﺍﻹﺭﺍﺀﺓِ ﻣ‪‬ﻮﺿِﻊ‪ ‬ﺍﻻﻋﺘﺒﺎﺭ‬ ‫دار ْ ٰ ِ‬ ‫ﺳﺎور ْ ُ ْ‬
‫ِﻳﻜﻢ َ َ‬ ‫ﻗﻮﻟﻪ‪ُ َ ﴿] :‬‬ ‫)‪(٩‬‬
‫ﺇﻗﺎﻣﺔﹲ ﻟﻠﺴﺒﺐ ﻣ‪‬ﻘﺎﻡ‪ ‬ﻣ‪‬ﺴ‪‬ﺒ‪‬ﺒِﻪ ﻣﺒﺎﻟﻐﺔﹰ‪ ،‬ﻭﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ ﻷﻥ ﺍﳌﺮﺍﺩ ½ﺳ‪‬ﺄﹸﺭِﻳ‪‬ﻬﻢ¼ ﻓﻼ ﻳ‪‬ﻔﹶﺮ‪‬ﻃﹸﻮﺍ ﻓﻴﻤﺎ ﺃﹸﻣِﺮ‪‬ﻭﺍ ﺑﻪ‪ ،‬ﻭﺟ‪ ‬ﻮﺯ‪ ‬ﻓﻴﻪ ﺍﻟﺘﻐﻠﻴﺐ‪ ‬ﻷﻥﱠ ﺍﳌﺮﺍﺩ‬
‫½ﺳ‪‬ﺄﹸﺭِﻳ‪‬ﻚ‪ ‬ﻭﻗﹶﻮ‪‬ﻣ‪‬ﻚ¼‪) .‬ﺷِﻬﺎﺏ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺩ‪‬ﻻﺋِﻞِ ﻗﹸﺪﺭﺗِﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓِ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ‪ ‬ﺑﻘﺮﻳﻨﺔِ ﺍﳌﹶﻘﺎﻡِ ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ‪ ‬ﻣِﻦ ﺍﻵﻳﺎﺕ ﻛﻼﻡ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫رض ِ َﻐ ْ ِ ْ َ‬
‫اﻟﺤﻖ﴾[ ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋ‪‬ﻴ‪‬ﻴﻨﺔ ﺃﻱ ﺃﹶﻧﺰِﻉ‪ ‬ﻋﻨﻬﻢ ﻓﹶﻬﻢ‪ ‬ﺍﻟﻘﺮﺁﻥِ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‬ ‫ﻳﻦ َ َﻳﺘﻜَ ُ ْ َ‬
‫ون ِ ْاﻻ َ ْ ِ‬ ‫اﻟﺬ ْ َ‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪َ ﴿] :‬ﺳﺎَ ْ ِ ُف َ ْ‬
‫ﻋﻦ ﻳ ٰ ِ َ ِ‬
‫‪Å‬‬
‫‪241‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﺃﻱ ﰲ ﺍﻵﻳﺎﺕ‪١٢.‬‬
‫اﳍﺪى اﻟﺬي ﺟﺎء ﻣﻦ ﻋﻨﺪ اﷲ‬ ‫ﻴﻞ﴾ ﻃﺮﻳﻖ)‪ْ ﴿ (٢‬‬
‫اﻟﺮﺷﺪِ﴾ ُ‬ ‫ﻳﺮوا َﺳ ِ ْ َ‬ ‫ﻻﻳﺆﻣﻨﻮا ﺑ ِ َﺎ َ ِ ْ‬
‫وان َ ْ‬ ‫ﻳﺔ ُ ْ ِ ُ ْ‬ ‫ﻳﺮوا ُﻞ َ ٍ‬ ‫?)‪(١‬‬
‫ﻓﻼ ﻳﺘﻔﻜﺮون ﻓﻴﻬﺎ ﴿ َ ِ ْ‬
‫وان َ ْ‬
‫ﻛﺬﺑﻮا ِﺑﺎﻳٰ ٰ َِﻨﺎ َو َ ُ ْ‬
‫ﺎﻧﻮا‬ ‫ﻴﻞ اﻟْ َ ﴾ اﻟﻀﻼل ﴿ َ ِ ُ ْ‬
‫ﻳﺘﺨﺬوہ ُ َﺳ ِ ْ ًﻴﻼ ٰذﻟ ِ َ ﴾ اﻟﺼﺮف ﴿ ِ َﺑﺎﻧ ُ ْﻢ َ ُ ْ‬ ‫ﻳﺮوا َﺳ ِ ْ َ‬ ‫ﻳﺘﺨﺬوہ ُ َﺳ ِ ْ ًﻴﻼ﴾ ﻳﺴﻠﻜﻮه ﴿ َ ِ ْ‬
‫وان َ ْ‬ ‫﴿ َﻻ َ ِ ُ ْ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬

‫اﻋﻤﻠ ُ ُ ْﻢ﴾‬ ‫وﻟﻘﺎءِ ْاﻻ ٰ ِ َ ة ِ﴾ اﻟﺒﻌﺚ وﻏﲑه ﴿ َ ِ َ ْ‬

‫ﺣﺒﻄﺖ﴾ ﺑﻄﻠﺖ ﴿ َ ْ ٰ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ َ ِ َ ٓ‬ ‫ﻏﻔﻠ ِ ْ َ ﴿‪ ﴾﴾۱۴۶‬ﺗﻘﺪم ﻣﺜﻠﻪ)‪ِ َ ﴿ (٥‬‬
‫واﻟﺬ ْ َ‬ ‫َﻋﻨْ َﺎ ٰ ِ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻳﺠﺰون)‪ِ (١٢‬اﻻ﴾‬
‫﴿ُ ْ َْ َ‬
‫)‪(١١‬‬
‫ﻣﺎ ﻋﻤﻠﻮه ﰲ اﻟﺪﻧﻴﺎ ﻣﻦ ﺧﲑ ﻛﺼﻠﺔ رﺣﻢ وﺻﺪﻗﺔ‪ ،‬ﻓﻼ ﺛﻮاب ﳍﻢ)‪ (٩‬ﻟﻌﺪم ﺷﺮﻃﻪ)‪ْ َ ﴿ (١٠‬ﻞ﴾ ﻣﺎ‬

‫ﺃﹶﺻﺮِﻓﹸﻬﻢ ﻋﻦ ﺍﳋﹶﻮﺽِ ﰲ ﻋﻠﻢِ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﺳﺘﺪﻝﹼ ﺍﻟﺮﺍﻏﺐ‪ ‬ﲟﻔﻬﻮﻡ ﺍﻵﻳﺔِ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺘﻜﺒ‪‬ﺮ ﺑﺎﳊﻖ‪ ‬ﻏﲑ‪ ‬ﻣﺬﻣﻮﻡٍ ﺑﺄﻥ ﻳ‪‬ﺘﻜﺒ‪‬ﺮ ﲟﺎ ﻓﻴﻪ ﻣِﻦ ﺍﻷﻓﻌﺎﻝ‬
‫ﻭﺍﻷﻭﺻﺎﻑ ﺍﳊﹶﺴ‪‬ﻨﺔ ﺍﻟﺰﺍﺋﺪﺓِ ﻋﻠﻰ ﻣ‪‬ﺤﺎﺳﻦِ ﻏﲑِﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﺘﻜﺒ‪‬ﺮ ﺍﳌﺬﻣﻮﻡ ﺃﻥ ﻳ‪‬ﺘﺸ‪‬ﺒ‪‬ﻊ‪ ‬ﻓﻴ‪‬ﻈﻬِﺮ‪ ‬ﻣِﻦ ﻧﻔﺴﻪ ﻣﺎ ﻟﻴﺲ ﻟﻪ‪) .‬ﺍﻹﻛﻠﻴﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ﻳ‪‬ﺘﻔﻜﱠﺮﻭﻥ ﻓﻴﻬﺎ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺗﻔﺴﲑِ ﺻ‪‬ﺮﻑِ ﺍﷲ ﺇﻳ‪‬ﺎﻫﻢ ﻋﻦ ﺁﻳﺎﺗﻪ‪ ،‬ﻓﻬﻮ ﻣِﻦ ﺑﺎﺏ ﺍﻟﻜﻨﺎﻳﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻃﺮﻳﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺴﺒﻴﻞ ﻫﻨﺎ ﲟﻌﻨﺎﻩ ﺍﻷﺻﻠﻲ‪ ،‬ﻷﻧﻪ ﻗﺪ ﻳﺴﺘﻌﻤﻞ ﰲ ﻏﲑ ﻣﻌﻨﺎﻩ ﻛﺎﻟﺴﺒﺐ ﻭﺍﻟﻮﺻﻠﺔ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫)‪(٢‬‬
‫ْ‬
‫ﺳﺒﻴًﻼ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ‪ ،[٢٧:‬ﻭﺃﻣ‪‬ﺎ ﺇﺿﺎﻓﺘﻪ ﺇﱃ ﺍﻟﺮﺷﺪ ﻓﻬﻮ ﻣ‪‬ﺠﺎﺯ ﻋﻘﻠﻲ‪) .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ۡ‬ ‫ۡ‬
‫اﻟﺮﺳﻮل َ ِ‬
‫ﻣﻊ َّ ُ ِ‬ ‫ﻳﻠﻴﺘ اﺗﺨﺬت‬ ‫﴿ٰ ۡ‬
‫َ َ ِ َّ َ ُ َ َ‬
‫ۡ‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺴﻠﹸﻜﹸﻮﻩ[ ﺗﻔﺴﲑ ﻟـ﴿ َ َّ ِ ُ‬
‫ﻳﺘﺨﺬوھُ﴾ ﺍ‪‬ﺰﻭﻡِ ﺟﻮﺍﺑﺎﹰ ﻟﻠﺸﺮﻁ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺼﺮﻑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ۡ‬ ‫ْ‬
‫]ﺍﻷﻋﺮﺍﻑ‪ [١٣٦:‬ﻗﺎﻝ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﻫﻨﺎﻙ ﰲ‬ ‫ﻏﻔﻠﲔ﴾‬ ‫ٰ‬ ‫ْ‬ ‫ۡ‬ ‫ﻛﺬﺑﻮا ٰ ٰ‬
‫ۡ‬ ‫اﻟﻴﻢ ﺑﺎﻧ ْ‬ ‫﴿ﻓ َ ْ ْ ٰ‬
‫ﺎﻏﺮﻗﻨ ُ ْ ِﰲ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺗﻘﺪﻡ ﻣﺜﻠﻪ[ ﺃﻱ ﰲ ﻗﻮﻟﻪ‬ ‫)‪(٥‬‬
‫ﻋﻨﻬﺎ ِ ِ َ‬
‫وﻛﺎﻧﻮا َ َ‬
‫ﺑﺎﻳﺘﻨﺎ َ َ ُ‬
‫َ ِ ّ ِ َ َّ ُ َ َّ ُ ِ ِ َ‬ ‫َ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺗﻔﺴﲑ ﺍﻟﻐﻔﻠﺔ‪½ :‬ﻻﻳ‪‬ﺘﺪ‪‬ﺑ‪‬ﺮ‪‬ﻭﻧ‪‬ﻬﺎ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ٰ‬ ‫ۡ‬
‫اﻻﺧﺮۃ﴾ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺒﻌﺚ ﺇﻣﺎ ﻣِﻦ ﺑﺎﺏِ ﺇﺿﺎﻓﺔِ ﺍﳌﹶﺼﺪﺭ ﺇﱃ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻭﺍﻟﻔﺎﻋﻞﹸ ﳏﺬﻭﻑ‬
‫ِ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺒﻌﺚِ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻥ ﴿ ِ َ ِ‬
‫ﻟﻘﺂء‬ ‫)‪(٦‬‬
‫َ‬
‫ﻑ ﺣﻴﻨﺌﺬ ﻭﺍﻟﺘﻘﺪﻳﺮ‪:‬‬
‫ﻭﺗﻘﺪﻳﺮﻩ‪½ :‬ﻟﻘﺎﺋِﻬﻢ ﺍﻵﺧﺮﺓﹶ¼ ﻭﺇﻣﺎ ﻣِﻦ ﺑﺎﺏِ ﺇﺿﺎﻓﺔِ ﺍﳌﹶﺼ‪‬ﺪﺭِ ﺇﱃ ﺍﻟﻈﹼﺮﻑِ ﻓﺎﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝﹸ ﻛﻼﳘﺎ ﳏﺬﻭ ‪‬‬
‫½ﻟﻘﺎﺋِﻬﻢ ﻣﺎ ﻭ‪‬ﻋﺪ ﺍﷲُ ﰲ ﺍﻵﺧﺮﺓ¼‪) .‬ﲰﲔ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻏﲑِﻩ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺗﻔﺴ ٍﲑ ﺁﺧ‪‬ﺮ‪ ‬ﻭﻫﻮ ﻣﺎ ﻭ‪‬ﻋ‪‬ﺪ‪ ‬ﺍﷲُ ﰲ ﺍﻵﺧِﺮﺓ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﻄﹶﻠﺖ‪ [‬ﻓﺴﺮ ﺑﻪ ﻷﻥ ﺃﺻﻞ ½ﺍﳊﹶﺒ‪‬ﻂ¼ ﺃﻥ ﺗ‪‬ﺄﻛﹸﻞﹶ ﺇِﺑِﻞﹲ ﻧﺒﺘﺎ ﻳﻀﺮ‪‬ﻫﺎ ﻓﺘ‪‬ﻌﻈﹸﻢ ﺑﻄﻮﻧ‪‬ﻬﺎ ﻓﺘ‪‬ﻬﻠﻚ‪ ،‬ﻭﲰ‪‬ﻲ ﺑﻄﻼﻥﹸ ﺍﻟﻌﻤﻞِ ﺑِﻄﹶﺮ‪‬ﻳﺎﻥِ ﻣﺎ‬ ‫)‪(٨‬‬
‫ﻳ‪‬ﻔﺴﺪﻩ ﻋﻠﻴﻪ ﺣ‪‬ﺒ‪‬ﻄﺎﹰ ﺗﺸﺒﻴﻬﺎ ﻟﻪ ‪‬ﻼﻙ ﺍﻹﺑﻞ ﺑﺘﻨﺎﻭ‪‬ﻝ ﻣﺎ ﻳ‪‬ﻀ‪‬ﺮ‪‬ﻫﺎ‪ ،‬ﻭﻃﹶﺮ‪‬ﻳﺎﻥﹸ ﺍﻟﺮِﺩ‪‬ﺓ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻳ‪‬ﺒﻄﻞ ﻋﻠﻰ ﺍﳌﺮﺗ‪‬ﺪ‪ ‬ﻣﺎ ﻳ‪‬ﺘﺮﺗ‪‬ﺐ ﻋﻠﻰ‬
‫ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ﺛﻮﺍﺏ‪ ‬ﳍﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺣﺒﺎﻁ ﺍﻹﺣﺒﺎ ﹸ‬
‫ﻁ ﰲ ﺍﻵﺧﺮﺓ ﺑﻌ‪‬ﺪ‪‬ﻡِ ﺣﺼﻮﻝِ ﺍﻟﺜﻮﺍﺏ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺷﺮﻃِﻪ[ ﺃﻱ ﺍﻟﺜﻮﺍﺏِ‪ ،‬ﻭﺷﺮﻃﹸﻪ ﺍﻹﳝﺎﻥﹸ ﻷﻧﻪ ﻣﻘﺪﺍﺭ ﻣﻦ ﺍﳉﺰﺍﺀ ﻳ‪‬ﻌﻄﻰ ﻟﻠﻤﺆﻣﻨﲔ ﰲ ﻣﻘﺎﺑ‪‬ﻠﺔ ﺃﻋﻤﺎﻟِﻬﻢ ﺍﳊﹶﺴ‪‬ﻨﺔِ‪ ،‬ﻓﺄﻋﻤﺎﻝﹸ ﺍﻟﻜﻔﹼﺎﺭ‬
‫ﺍﳊﹶﺴ‪‬ﻨﺔﹸ ﺍﻟﱵ ﻻ ﺗ‪‬ﺘﻮﻗﱠﻒ‪ ‬ﻋﻠﻰ ﻧﻴ‪‬ﺔ ﻳ‪‬ﺠﺎﺯ‪‬ﻭﻥ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﻳ‪‬ﺨﻔﱠﻒ‪ ‬ﻋﻨﻬﻢ ﻣِﻦ ﻋﺬﺍﺏ ﻏﲑ ﺍﻟﻜﻔﺮ ﻟﻜﻨﻪ ﻻ ﻳﻘﺎﻝ ﻟﻪ ﺛﻮﺍﺏ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﲟﻌﲎ ﺍﻟﻨﻔﻲ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻓﻼ ﻣﻌﲎ‬
‫ﻟﻼﺳﺘِﻔﻬﺎﻡ ﻣﻨﻪ ﺗﻌﺎﱃ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻳﺠﺰون﴾[ ﻫﺬﺍ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﻌﻨﺎﻩ ﺍﻟﻨﻔﻲ ﻭﻟﺬﻟﻚ ﺩﺧﻠﺖ ﴿ ِ َّاﻻ﴾ ﻭﻟﻮ ﻛﺎﻥ ﻣﻌﻨﺎﻩ ﺍﻟﺘﻘﺮﻳﺮ ﻟﹶﻜﺎﻥ ﻣ‪‬ﻮﺟِﺒﺎﹰ ﻓﻴﺒﻌ‪‬ﺪ ﺩﺧﻮﻝﹸ‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪ْ َ ﴿] :‬ﻞ ُ ْ َ ْ َ‬
‫‪Å‬‬
‫‪242‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻌﺪہٖ﴾ أي ﺑﻌﺪ ذﻫﺎﺑﻪ)‪ (٢‬إﱃ اﳌﻨﺎﺟﺎة‬
‫ﻣﻮ ٰ ِﻣﻦ َ ْ ِ‬ ‫ﻌﻤﻠﻮن﴿‪ ﴾﴾۱۴۷‬ﻣﻦ اﻟﺘﻜﺬﻳﺐ واﳌﻌﺎﺻﻲ ﴿ َ َ َ‬ ‫ﺟﺰاء)‪َ ﴿ (١‬ﻣﺎ َ ُ‬
‫ﺎﻧﻮا َ ْ َ ُ‬
‫?‬
‫ﻗﻮم‬ ‫واﺗﺨﺬ َ‬
‫ﻉ‬

‫ﻉ‬
‫‪٢‬‬
‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫‪٢‬‬
‫)‪(٥‬‬
‫ﻣ‬
‫ِﺠﻼ﴾ ﺻﺎﻏﻪ ﳍﻢ ﻣﻨﻪ اﻟﺴﺎ ﺮي‬ ‫ﺣﻠﻴ ِ ْﻢ﴾)‪ (٣‬اﻟﺬي اﺳﺘﻌﺎروه)‪ (٤‬ﻣﻦ ﻗﻮم ﻓﺮﻋﻮن ﺑﻌﻠ َّﺔ ﻋﺮس ﻓﺒﻘﻲ ﻋﻨﺪﻫﻢ ﴿ﻋ ْ ً‬ ‫﴿ِ ْ‬
‫ﻣﻦ ُ ِ‬
‫‪٣‬‬ ‫‪٤‬‬ ‫‪٤‬‬ ‫‪٣‬‬
‫ﺧﻮار﴾ أي ﺻﻮت ﻳﺴﻤﻊ‪ ،‬اﻧﻘﻠﺐ ﻛﺬﻟﻚ ﺑﻮﺿﻊ اﻟﱰاب اﻟﺬي أﺧﺬه ﻣﻦ ﺣﺎﻓﺮ‬
‫)‪(٨‬‬
‫ﺟﺴﺪا﴾ ﺑﺪل ‪ ،‬ﳊﻤﺎ ودﻣﺎ ﴿ﻟ ٗ ُ َ ٌ‬
‫﴿ََ ً‬
‫)‪(٧) ? (٦‬‬

‫ﻓﺮس ﺟﱪﻳﻞ ﰲ ﻓﻤﻪ‪ ،‬ﻓﺈن أﺛﺮه)‪........................................................................ (٩‬‬

‫?‬

‫‪٤‬‬

‫﴿ ِ َّاﻻ﴾ ﺃﻭ ﻳ‪‬ﻤﺘﻨﻊ‪) .‬ﺳ‪‬ﻤﲔ(‬

‫ۡ‬
‫ﻗﻮﻟﻪ‪ ] :‬ﺟﺰﺍﺀَ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ ﻥﹼ ﺍﳌﻀﺎﻑ ﺇﱃ ﴿ َﻣﺎ َ ُ‬
‫ﻛﺎﻧﻮا﴾ ﳏﺬﻭﻑ ﻷﻥﹼ ﻧﻔﺲ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻌﻤﻠﻮﻧﻪ ﻻ ﻳ‪‬ﺠﺰ‪‬ﻭ‪‬ﻧ‪‬ﻪ ﺇﳕﺎ ﻳ‪‬ﺠﺰ‪‬ﻭﻥ‬ ‫)‪(١‬‬
‫ﲟﻘﺎﺑِﻠﻪ‪ ،‬ﻭﻫﻮ ﻭﺍﺿﺢ‪ .‬ﻗﺎﻝ ﺍﻟﻮﺍﺣﺪﻱ‪ ‬ﻫﻨﺎ‪ :‬ﻻ ﺑ‪‬ﺪ‪ ‬ﻣِﻦ ﺗﻘﺪﻳﺮِ ﳏﺬﻭﻑٍ ﺃﻱ ½ﺇﻻﹼ ﲟﺎ ﻛﺎﻧﻮﺍ¼ ﺃﻭ ½ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻮﺍ¼ ﺃﻭ ½ﺟﺰﺍ ﺀَ ﻣﺎ‬
‫ﻛﺎﻧﻮﺍ¼‪) .‬ﲰﲔ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑﻌﺪ‪ ‬ﺫﹶﻫﺎﺑِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑِ ﺍﳌﻀﺎﻑ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﺣﻠﻴ ِ ْﻢ﴾[ ﺇﳕﺎ ﻧﺴﺒﺖ ﺇﻟﻴﻬﻢ ﻣﻊ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻋ‪‬ﻮﺍﺭِﻱ‪ ‬ﰲ ﺃﻳﺪﻳﻬﻢ ﻷﻥ ﺍﻹﺿﺎﻓﺔ ﺗﻜﻮﻥ ﻷﺩﱏ ﻣﻼﺑﺴﺔ‪ ،‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣ‪‬ﻦ‬ ‫ﻣﻦ ُ ِ‬ ‫ﻗﻮﻟﻪ‪ْ ِ ﴿] :‬‬ ‫)‪(٣‬‬
‫ﺣﻠﻒ ﺃﻥ ﻻ ﻳﺪﺧﻞ ﺩﺍﺭ‪‬ﻩ ﻓﺪﺧﻞ ﺩﺍﺭﺍﹰ ﺍﺳﺘﻌﺎﺭ‪‬ﻫﺎ ﳛﻨﺚ‪ .‬ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﻻﺳﺘﻴﻼﺀ ﻋﻠﻰ ﺃﻣﻮﺍﻝ ﺍﻟﻜﻔﺎﺭ ﻳ‪‬ﻮﺟِﺐ‪ ‬ﺯﻭﺍﻝﹶ ﻣﻠﻜﻬِﻢ ﻋﻨﻬﺎ‪.‬‬
‫ﺣﻠﻴ ِ ْ﴾ ﲨﻊ ½ﺣ‪‬ﻠﹾﻲٍ¼ ﻛـ½ﹶﺛﺪ‪‬ﻱٍ ﻭﹸﺛﺪِﻱ‪ ،¼‬ﻓﺤﻴﻨﺌﺬ ﻛﺎﻥ ﻋﻠﻰ ﺍﳌﻔﺴ‪‬ﺮ ﺃﻥ ﻳﻘﻮﻝ‪½ :‬ﺍﻟﱵ ﺍﺳﺘﻌﺎﺭﻭﻫﺎ¼‪ ،‬ﻭﻳ‪‬ﻘﻮﻝﹶ ½ﺻﺎﻏﹶﻪ ﳍﻢ ﻣﻨﻬﺎ¼‬ ‫ْ‬
‫ﻭﻗﻮﻟﻪ ﴿ ِﻣﻦ ُ ِ ِّ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﺗﻌﺒﲑ‪ ‬ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻣﺮﺍﻋﺎﺓﹰ ﻟﻠﺠﻨﺲ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻣِﻦ ﺟﻨﺲ ﺣ‪‬ﻠﻴ‪‬ﻬﻢ ﺍﻟﺬﻱ ﺍﺳﺘ‪‬ﻌﺎﺭ‪‬ﻭﻩ‪...‬ﺇﱁ‪) .‬ﻣﺪﺍﺭﻙ‪ ،‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻱ ﺍﺳﺘ‪‬ﻌﺎﺭ‪‬ﻭﻩ[ ﺃﻱ ﻗﺒﻞﹶ ﺍﻟﻐﺮﻕ‪ ،‬ﻓﺒﻘﻲ ﻋﻨﺪﻫﻢ ﺇﱃ ﺃﻥ ﺃﹶﻫﻠﻚ‪ ‬ﺍﷲُ ﻓﺮﻋﻮﻥﹶ ﻭﻗﻮﻣ‪‬ﻪ‪ ،‬ﻓﺒﻘﻲ ﺍﳊﹸﻠِﻲ‪ ‬ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣِﻠﻜﺎﹰ ﳍﻢ‪) .‬ﺧﺎﺯﻥ(‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺻﺎﻏﻪ ﳍﻢ ﻣﻨﻪ ﺍﻟﺴ‪‬ﺎﻣِﺮِﻱﱡ[ ﻭﺍﲰﻪ ﻣﻮﺳﻰ ﻭﻛﺎﻥ ﺍﺑﻦ ﺯِﻧﺎﹰ ﻭ‪‬ﺿﻌﺘ‪‬ﻪ ﺃﻣ‪‬ﻪ ﰲ ﺟﺒﻞ‪ ،‬ﻓﺄﺭﺳﻞ ﺍﷲ ﺇﻟﻴﻪ ﺟﱪﻳﻞ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻓﺼﺎﺭ‬ ‫)‪(٥‬‬
‫ﻳ‪‬ﺮﺿِﻌ‪‬ﻪ ﻣِﻦ ﺃﺻﺒﻌِﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﺎﻣﺮﻱ ﻣﻨﺎﻓﻘﺎﹰ‪ ،‬ﻭﺍﻧﻈﺮ ﺇﱃ ﻣ‪‬ﻦ ﺭﺑ‪‬ﺎﻩ ﺟﱪﻳﻞﹸ ﺣﻴﺚ ﻛﺎﻥ ﻣﻨﺎﻓﻘﺎﹰ‪ ،‬ﻭﺇﱃ ﻣ‪‬ﻦ ﺭﺑ‪‬ﺎﻩ ﻓﺮﻋﻮﻥﹸ ﺣﻴﺚ ﻛﺎﻥ‬
‫ﻣ‪‬ﺮﺳﻼﹰ‪ ،‬ﻓﺈﻥﹼ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺸﻘﺎﻭﺓ ﺑِﻴ‪‬ﺪِ ﺍﷲ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﻓﻘﺪ ﺧ‪‬ﺎﺏ‪ ‬ﻣ‪‬ﻦ ﺭ‪‬ﺑ‪‬ﻰ ﻭﺧﺎﺏ ﺍﳌﹸﺆ‪‬ﻣ‪‬ﻞﹸ‬ ‫ﺇﺫﺍ ﺍﳌﺮﺀُ ﱂ ﻳ‪‬ﺨﻠﹶﻖ ﺳﻌﻴﺪﺍ ﻣِﻦ ﺍﻷﺯﻝ‬
‫ﻭﻣﻮﺳﻰ ﺍﻟﺬﻱ ﺭﺑ‪‬ﺎﻩ ﻓﺮﻋﻮﻥﹸ ﻣﺮﺳﻞﹸ‬ ‫ﻓﻤﻮﺳﻰ ﺍﻟﺬﻱ ﺭﺑ‪‬ﺎﻩ ﺟﱪﻳﻞﹸ ﻛﺎﻓﺮ‬
‫)ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ٌ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﺟﺴﺪا﴾[ ﺃﺗﻰ ﺑِﻬﺬﺍ ﺍﻟﺒ‪‬ﺪ‪‬ﻝِ ﻟِﺪﻓ ﻊِ ﺗ‪‬ﻮﻫ‪‬ﻢِ ﺃﻧﻪ ﺻﻮﺭﺓﹸ ﻋِﺠﻞ ﻣﻨﻘﻮﺷﺔﹰ ﻋﻠﻰ ﺍﳊﺎﺋﻂ ﻣ‪‬ﺜﹶﻼﹰ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ َّ ٗ‬
‫ﺧﻮار﴾ ﺍﳋﹸﻮﺍﺭ ﺻ‪‬ﻮﺕ‪‬‬
‫ُ َ‬
‫ََ ً‬ ‫)‪(٦‬‬
‫ﺍﻟﺒﻘﺮِ‪ .‬ﻗﻴﻞ ﻛﺎﻥ ﻳ‪‬ﺘﺤﺮ‪‬ﻙ ﻭﻳ‪‬ﻤﺸﻲ‪ ،‬ﻭﻗﻴﻞ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺷﻲ ٌﺀ ﻣِﻦ ﺃﺛﺮِ ﺍﳊﻴﺎﺓ ﺇﻻﹼ ﺍﻟﺼﻮﺕ‪) .‬ﺧﺎﺯﻥ(‬
‫ً‬
‫ﺟﺴﺪا﴾‪ ،‬ﻭﻫﺬﺍ ﺃﺣﺪ‪ ‬ﺍﻟﺘﻔﺎﺳﲑ ﻟﻠﺠﺴﺪ ﰲ‬ ‫ً‬
‫ﺟﺴﺪا﴾‪ ،‬ﻭﻗﻮﻟﻪ‪½ :‬ﳊﻤﺎﹰ ﻭﺩﻣﹰﺎ¼ ﺗﻔﺴﲑ ﻟـ﴿‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﺪ‪‬ﻝﹲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥٍ ﻟِﻮﺟﻪِ ﻧﺼﺐِ ﴿‬ ‫)‪(٧‬‬
‫َ َ‬ ‫َ َ‬
‫ﺍﻟﻠﻐﺔ‪) .‬ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻧﻘﹶﻠﺐ‪ [‬ﺃﻱ ﺍﳊﹸﻠِﻲ‪ ‬ﻛﺬﻟﻚ ﺃﻱ ﻋِﺠﻼﹰ ﺟ‪‬ﺴ‪‬ﺪﺍﹰ ﻟﻪ ﺧ‪‬ﻮﺍﺭ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺈﻥﹼ ﺃﹶﺛﹾﺮ‪‬ﻩ‪...‬ﺇﱁ[ ﻭﺫﻟﻚ ﺃﻥﹼ ﺍﻟﺴﺎﻣﺮﻱ ﳌﹼﺎ ﺭﺃﻯ ﻓﺮﺱ‪ ‬ﺟﱪﻳﻞ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻛﻠﻤ‪‬ﺎ ﻭ‪‬ﺿﻌﺖ ﺣﺎﻓِﺮ‪‬ﻫﺎ ﻋﻠﻰ ﻣﻜﺎﻥٍ ﻣﻦ‬ ‫)‪(٩‬‬
‫‪Å‬‬
‫‪243‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫وﻻ ﻳَ ْ ِﺪﻳ ْ ِ ْﻢ َﺳ ِ ْ ًﻴﻼۘ﴾ﻓﻜﻴﻒ ُﻳﺘﺨﺬ‬ ‫اﳊﻴﺎة ﻓﻴﻤﺎ ﻳﻮﺿﻊ ﻓﻴﻪ‪ ،‬وﻣﻔﻌﻮل ½ّاﲣﺬ¼ اﻟﺜﺎﱐ ﳏﺬوف أي ½ ٰإﳍﺎ¼ ﴿ َ َ ْ‬
‫?‬
‫ﻳﺮوا َاﻧ ٗ َﻻ ﻳ ُ َ ُ‬
‫ﻠﻤ ُ ْﻢ َ َ‬ ‫اﻟﻢ َ َ ْ‬
‫)‪(١‬‬

‫ﻭﻗﻒ ﻻﺯﻡ‬
‫)‪(٥‬‬
‫اﻳﺪﻳ ْ ِ ْﻢ﴾ أي ﻧﺪﻣﻮا ﻋ ﻋﺒﺎدﺗﻪ ﴿ َ َ َ ْ‬
‫وراوا﴾ ﻋﻠﻤﻮا‬ ‫?)‪(٤‬‬
‫ﺳﻘﻂ َ ْ ِ‬ ‫ﻇﻠﻤ ِ ْ َ ﴿‪ ﴾﴾۱۴۸‬ﺑﺎﲣﺎذه ﴿ َ َوﻟﻤﺎ ُ ِ َ‬
‫?‪(٣‬‬
‫)‬
‫اﺗﺨﺬوہ ُ﴾ ٰإﳍﺎ ﴿ َو َ ُ ْ‬
‫ﺎﻧﻮا ٰ ِ‬ ‫)‪(٢‬‬
‫ٰإﳍﺎ‪ْ ُ َ ِ ﴿ ،‬‬
‫‪١٢.‬‬ ‫? ﺃﻱ ﰲ ﻳﺮﲪﻨﺎ‬ ‫ﺍﻟﻌﺠﻞ‪١٢.‬‬
‫رﺑﻨﺎ َو َ ْﻐ ِ ْ َ َﻟﻨﺎ﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء ﻓﻴﻬﻤﺎ ﴿ َ َ ُ ْ َ‬
‫ﻟﻨﻜﻮﻧﻦ ِ َ‬ ‫ﺿﻠﻮا﴾ ﺑﻬﺎ‪ ،‬وذﻟﻚ ﺑﻌﺪ رﺟﻮع ﻣﻮ ﴿ َ ُ ْ‬
‫?‬
‫ﻣﻦ‬ ‫ﻗﺎﻟﻮا َﻟ ِ ْﻦ ْﻟﻢ َ ْ َ ْ َ‬
‫ﻳﺮﺣﻤﻨﺎ َ َ‬ ‫﴿ َاﻧ ُ ْﻢ َ ْ‬
‫ﻗﺪ َ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﺑﺌﺴﻤﺎ﴾ أي ﺑﺌﺲ‬ ‫اﺳًﻔﺎ﴾ ﺷﺪﻳﺪ اﳊﺰن ﴿ َ َ‬

‫ﻗﺎل ِ ْ َ َ‬ ‫ﻏﻀ ٰ َ ﴾ ﻣﻦ ﺟﻬﺘﻬﻢ)‪ِ َ ﴿ (٨‬‬ ‫ﻣﻮ ا ِ ٰ َ ْﻗﻮﻣِ ٖ َ ْ‬ ‫ﻳﻦ﴿‪َ َ ﴿ ﴾﴾۱۴۹‬وﻟﻤﺎ َ َ‬
‫رﺟ َﻊ ُ ْ‬ ‫ْٰ‬
‫اﻟﺨ ِ ِ ْ َ‬

‫ﺍﻷﺭﺽ ﺍﺧﻀ‪‬ﺮ‪ ‬ﻭﻧ‪‬ﺒﺖ ﺍﻟﻌﺸﺐ‪ ‬ﰲ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻟِﻮﻗﺘﻪ‪ ،‬ﻓﻔﻄﻦ ﻟﺬﻟﻚ ﻭﻋ‪‬ﻠِﻢ‪ ‬ﺃﻥﹼ ﳍﺬﺍ ﺍﻟﺘﺮﺍﺏ ﺃﺛﺮ‪ ‬ﺍﳊﻴﺎﺓِ‪ ،‬ﻓﺄﺧﺬ ﺷﻴﺌﺎﹰ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺏ‬
‫ﺍﻟﺬﻱ ﻭ‪‬ﺿﻌﺖ ﺣﺎﻓﺮ‪‬ﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻓﻜﺎﻥ ﻋﻨﺪﻩ ﺇﱃ ﺃﻥ ﻭ‪‬ﺿ‪‬ﻌ‪‬ﻪ ﰲ ﻓﹶﻢِ ﺍﻟﻌﺠﻞ ﺍﻟﺬﻱ ﺻﺎﻏﹶﻪ ﻣِﻦ ﺍﳊﹸﻠِﻲ‪ .‬ﻭﻭﺍﻗﻌﺔ ﻓﺮﺱ ﺟﱪﻳﻞ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ( ﻛﺎﻧﺖ ﻋﻨﺪ ﻋﺒﻮﺭ ﺍﻟﺒﺤﺮ ﺃﹶﻣﺎﻡ‪ ‬ﺧ‪‬ﻴﻞِ ﻓﺮﻋﻮﻥﹶ ﻟِﻴ‪‬ﺘ‪‬ﺒ‪‬ﻌ‪‬ﻮﻫﺎ ﻟﻜﻮ‪‬ﺎ ﻛﺎﻧﺖ ﺃﹸﻧﺜﻰ ﻭﻛﺎﻧﺖ ﺧ‪‬ﻴ‪‬ﻠﹸﻬﻢ ﺫﹸﻛﻮﺭﺍﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫اﺗﺨﺬ﴾ ﻫ‪‬ﻨﺎ ﻣ‪‬ﺘﻌﺪ‪ ‬ﻻﺛﻨ‪‬ﲔ ﻭﺍﳌﻔﻌﻮﻝﹸ ﺍﻟﺜﺎﱐ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣﻔﻌﻮ ﻝﹸ ½ﺍ‪‬ﺗﺨ‪‬ﺬ¼ ﺍﻟﺜﺎﱐ ﳏﺬﻭﻑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫ‪‬ﻮ ﺍﻷَﻭﱃ ﻋِﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﴿ َّ َ َ‬ ‫)‪(١‬‬
‫ﻑ ﻟِﺪ‪‬ﻻﻟﺔ ﺍﳌﻌﲎ ﻭﺍﻟﺘ‪‬ﻘﺪﻳﺮ‪½ :‬ﻭﺍﺗ‪‬ﺨ‪‬ﺬﹶ ﻗﻮﻡ‪ ‬ﻣ‪‬ﻮﺳﻰ ﻣِﻦ ﺑﻌﺪِﻩ ﻋِﺠﻼﹰ ﺟ‪‬ﺴ‪‬ﺪﺍﹰ ﺇﳍﺎﹰ¼‪ ،‬ﻭ‪‬ﺭﺃﻯ ﺑ‪‬ﻌﻀ‪‬ﻬﻢ ﺃﻧﻪ ﻫ‪‬ﻨﺎ ﻣ‪‬ﺘﻌﺪ‪ ‬ﻟﻮﺍﺣﺪٍ ﺃﻱ ﲟﻌﲎ‬ ‫ﳏﺬﻭ ‪‬‬
‫½ﺻ‪‬ﻨ‪‬ﻊ¼ ﻭ½ﻋ‪‬ﻤِﻞﹶ¼‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮِ ﻻ ﺑ‪‬ﺪ‪ ‬ﻣِﻦ‪ ‬ﺣ‪ ‬ﹾﺬﻑِ ﺟ‪‬ﻤﻠﺔٍ ﻟِﻴ‪‬ﺘ‪‬ﻮﺟ‪‬ﻪ‪ ‬ﻋﻠﻴﻬﺎ ﺍﻹِﻧﻜﺎﺭ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪½ :‬ﻓﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻩ¼‪ ،‬ﻭﺍﳌﹸﻔﺴ‪‬ﺮ ﺍﺧ‪‬ﺘﺎﺭ‪ ‬ﺍﻟﻘﹶﻮﻝﹶ‬
‫ﺍﻷﻭ‪‬ﻝﹶ ﻻﺳ‪‬ﺘِﻠﺰﺍﻡِ ﺍﻟﻘﹶﻮﻝِ ﺍﻟﺜﹼﺎﱐ ﺣ‪‬ﺬﻑ‪ ‬ﺟ‪‬ﻤﻠﺔٍ ﰲ ﺍﻵﻳﺔ‪ ،‬ﻭﻻ ﻳ‪‬ﻠﺰ‪‬ﻡ‪ ‬ﰲ ﺍﻷﻭ‪‬ﻝِ ﺇﻻﹼ ﺣﺬﻑ‪ ‬ﺍﳌﹶﻔﻌﻮﻝ‪ ،‬ﻭﺣ‪‬ﺬﹾﻑ‪ ‬ﺍﳌﻔﺮﺩِ ﺃﺳ‪‬ﻬ‪‬ﻞﹸ ﻣِﻦ ﺣﺬﻑِ‬
‫ﺍﳉﹸﻤﻠﺔِ‪) .‬ﲰﲔ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪ٰ ] :‬إﳍﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺍﺗ‪‬ﺨ‪‬ﺬﹶ¼ ﻣﺘﻌﺪ‪ ‬ﳌﻔﻌﻮﻟﹶﲔ‪ ،‬ﻭﻗﺪﺭ ﺍﻟﺜﺎﻧِﻲ‪ ‬ﻛﻤﺎ ﺗ‪‬ﺮﻯ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﺗ‪‬ﺨﺎﺫِﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐِ ﻇﻠﻤِﻬﻢ‪ ،‬ﻭﻓﻴﻪ ﺇﳝﺎ ٌﺀ ﺇﱃ ﺍﻟﺮﺑﻂ ﲟﺎ ﻗﺒﻠﹶﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻧ‪‬ﺪِﻣ‪‬ﻮﺍ ﻋﻠﻰ ﻋﺒﺎﺩﺗﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣِﻦ ﺑﺎﺏ ﺍﻟﻜﻨﺎﻳﺔ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻌﺎﺩﺓ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻧ‪‬ﺪِﻡ‪ ‬ﻋﻠﻰ ﺷﻲﺀ ﻋﺾ‪ ‬ﺑﻔﻤﻪ ﻋﻠﻰ ﻳﺪﻩ‪،‬‬ ‫)‪(٤‬‬
‫ﻓﺴﻘﻮﻁﹸ ﺍﻟﻔﻢ ﻋﻠﻰ ﺍﻟﻴﺪ ﻻﺯﻡ ﻟﻠﻨﺪﻡ‪ ،‬ﻓﺄﹸﻃﻠِﻖ‪ ‬ﺍﻟﻼﺯﻡ‪ ‬ﻭﺃﹸﺭﻳﺪ‪ ‬ﺍﳌﻠﺰﻭﻡ‪ ‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻜﻨﺎﻳﺔ‪ ،‬ﻭﱂ ﺗ‪‬ﻌﺮ‪‬ﻑ ﻫﺬﻩ ﺍﻟﻜﻨﺎﻳﺔﹸ ﰲ ﻟﻐﺔِ ﺍﻟﻌﺮﺏ ﺇﻻﹼ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻠِﻤ‪‬ﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺍﻟﺮﺅﻳﺔﹸ ﺍﻟﻘﻠﱯ‪ ‬ﻻ ﺍﻟﻌ‪‬ﻴﲏ‪ ‬ﻷﻥﹼ ﺍﻟﻀﻼﻝ ﻻ ﻳ‪‬ﺮﻯ ﺑﺎﻟﻌﲔ‪) .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﰲۤ ۡ ۡ‬
‫اﻳﺪﻳ ِ ْ ﴾ ﺑﻌﺪ‪ ‬ﺭﺟﻮﻉِ ﻣﻮﺳﻰ‪...‬ﺇﱁ‪ ،‬ﻭﺇﳕﺎ ﻗﺪ‪‬ﻣﻪ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿وﻟﻤﺎ رﺟﻊ ۡ‬
‫ﻣﻮ ﴾‪...‬ﺇﱁ ﻟِﻴ‪‬ﺘ‪‬ﺼِﻞﹶ ﻣﺎ‬
‫َ َ َّ َ َ َ ُ‬ ‫ﺳﻘﻂ ِ ۡ َ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﺫﻟﻚ[ ﺃﻱ ﻗﻮﻟﻪ ﴿وﻟﻤﺎ‬
‫َ َ َّ ُ ِ َ‬
‫)‪(٦‬‬
‫ﻗﺎﻟﻮﻩ ﺑِﻤﺎ ﻓﻌﻠﻮﻩ ﻛﻤﺎ ﺃﻓﺎﺩ‪‬ﻩ ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﻭﻧﺼ‪‬ﻪ‪ :‬ﻭﻣﺎ ﺣ‪‬ﻜﻲ ﻋﻨﻬﻢ ﻣِﻦ ﺍﻟﻨﺪﺍﻣﺔ ﻭﺍﻟﺮﺅﻳﺔِ ﻭﺍﻟﻘﻮﻝِ ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﺪ ﺭﺟﻮﻉ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻛﻤﺎ ﻳ‪‬ﻨﻄِﻖ‪ ‬ﺑﻪ ﻣﺎ ﺳﻴﺄﰐ ﰲ "ﻃﻪ"‪ ،‬ﻟﻜﻦ ﺃﹸﺭﻳﺪ‪ ‬ﺑﺘﻘﺪﳝﻪ ﺣﻜﺎﻳﺔﹶ ﻣﺎ ﺻ‪‬ﺪﺭ ﻋﻨﻬﻢ ﻣِﻦ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞِ ﰲ ﻣﻮﺿﻊٍ ﻭﺍﺣﺪٍ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫رﺑﻨﺎ﴾‬
‫َ ُّ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻴﺎﺀ ﻭﺍﻟﺘﺎﺀ ﻓﻴﻬﻤﺎ[ ﺃﻱ ﻗﺮ‪‬ﺃﹶ ﲪﺰﺓﹸ ﻭﺍﻟﻜِﺴﺎﺋﻲ ﺑِﺘﺎﺀ ﺍﳋﻄﺎﺏِ ﻓﻴﻬﻤﺎ ﺣﻜﺎﻳﺔﹰ ﻟِﺪﻋﺎﺋِﻬﻢ‪ ،‬ﻭﺍﻟﻔﺎﻋﻞ ﻣﺴﺘﺘِﺮ‪ ،‬ﻭﻧﺼﺐِ ﴿‬ ‫)‪(٧‬‬
‫ﻋﻠﻰ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﺃﻱ ½ﻟﹶﺌِﻦ ﱂ ﺗ‪‬ﻐﻔِﺮ ﻟﻨﺎ ﺃﻧﺖ‪ ‬ﻳﺎ ﺭ‪‬ﺑ‪‬ﻨﺎ¼‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ ﻋﻠﻰ ﺍﻟﻐ‪‬ﻴﺒﺔ ﺣﻜﺎﻳﺔﹰ ﻹﺧﺒﺎﺭﻫﻢ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪ ،‬ﺃﻱ ﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﻟﺒﻌﺾ‪:‬‬
‫رﺑﻨﺎ﴾ ﺭ‪‬ﻓﻊ ﺑﺎﻟﻔﺎﻋﻠﻴﺔ‪) .‬ﻛﺮﺧﻲ(‬
‫َ ُّ َ‬
‫½ﻟﺌﻦ ﱂ ﻳ‪‬ﺮﺣ‪‬ﻤﻨﺎ ﺭﺑ‪‬ﻨﺎ ﻭﻳ‪‬ﻐﻔﺮ ﻟﻨﺎ¼ ﻭ﴿‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ﺟِﻬ‪‬ﺘِﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻏﻀﺐ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺗ‪‬ﺄﹶﺳ‪‬ﻔﹸﻪ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣِﻦ ﺟﻬﺘﻬﻢ ﻣِﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌِﺠﻞ ﻻ ﻣِﻦ ﺟﻬﺔ‬ ‫)‪(٨‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﻳ‪‬ﻨﺎﻓِﻲ‪ ‬ﺍﻟﻨﺒﻮ‪‬ﺓﹶ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬

‫‪244‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ُ )‪(٥‬‬
‫رﺑﻜﻢ َ َواﻟْ َ ْ َ ْ َ َ‬
‫اﻻﻟﻮاح﴾‬ ‫اﻣﺮَ َ ْ‬ ‫ﻌﺪي﴾ ﺧﻼﻓﺘﻜﻢ ﻫﺬه ‪ ،‬ﺣﻴﺚ أﺷﺮﻛﺘﻢ ﴿ َ َ ِ ْ ُ ْ‬
‫اﻋﺠﻠﺘﻢ َ ْ‬ ‫ْﺘﻤﻮْ ِ ْ﴾ ﻫﺎ ﴿ ِﻣﻦ َ ْ ِ ْ‬
‫ﺧﻼﻓﺔ ﴿ َﺧ َﻠﻔ ُ ُ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻳﺠﺮہ ِ َاﻟﻴْ ِ﴾ ﻏﻀﺒﺎ‬ ‫اﺧﻴْ ِ﴾ أي ﺑﺸﻌﺮه ﺑﻴﻤﻴﻨﻪ وﳊﻴﺘﻪ ﺑﺸﻤﺎﻟﻪ ﴿ َ ُ‬ ‫ﺑﺮاس َ ِ‬ ‫أﻟﻮاح اﻟﺘﻮراة ﻏﻀﺒﺎ ﻟﺮﺑﻪ‪ ،‬ﻓﺘﻜﺴﺮت)‪َ َ َ َ ﴿ (٦‬‬
‫واﺧﺬ ِ َ ْ ِ‬
‫)‪(٧‬‬

‫اﺳﺘﻀﻌﻔﻮ ِ ْ َو َ ُ ْ‬
‫ﺎدوا﴾‬ ‫اﺑﻦ ا ُم﴾ ﺑﻜﺴﺮ اﳌﻴﻢ وﻓﺘﺤﻬﺎ‪ ،‬أراد أﻣﻲ‪ ،‬وذﻛﺮﻫﺎ أﻋﻄﻒ ﻟﻘﻠﺒﻪ ﴿ ِان ْ َ ْ َ‬
‫اﻟﻘﻮم ْ َ ْ َ ُ ْ‬ ‫ﻗﺎل﴾ ﻳﺎ ﴿ ْ َ‬ ‫﴿َ َ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬

‫اﻟﻘﻮم ِ ِ‬
‫اﻟﻈﻠﻤ ِ ْ َ ﴿‪ ﴾﴾۱۵۰‬ﺑﻌﺒﺎدة‬ ‫ﺗﺠﻌﻠْ ِ ْ َﻣ َﻊ ْ َْ‬
‫َ‬ ‫﴿‬ ‫ﻳﺎي‬‫إ‬ ‫ﺑﺈﻫﺎﻧﺘﻚ‬ ‫اﻻﻋﺪاء﴾‬ ‫ﻓﻼ ُ ْ ِ ْ‬
‫ﺸﻤﺖ﴾ ﺗﻔﺮح ﴿ ِ َ ْ َ ْ َ ٓ َ‬ ‫ﻗﺎرﺑﻮا ﴿ َ ْ ُ ُ ْ‬
‫?‬
‫?‬ ‫َ َْ‬‫وﻻ‬
‫َ‬ ‫)‪(١١‬‬
‫ﻘﺘﻠﻮﻧ َ ِ ْ َ َ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑﺌﺲ ﺧِﻼﻓﺔﹰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻣﺎ¼ ﻧﻜﺮﺓ ﲟﻌﲎ ½ﺧﻼﻓﺔ¼ ﻣﻨﺼﻮﺑﺔﹲ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻣﻔﺴ‪‬ﺮﺓﹲ ﻟﻔﺎﻋﻞِ ½ﺑﺌﺲ¼‪ ،‬ﻭﺍﻟﻔﺎﻋﻞ ﻣﺴﺘ‪‬ﺘِﺮ‪‬‬ ‫)‪(١‬‬
‫ۡ‬ ‫ْ‬
‫﴾‪) .‬ﲰﲔ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫﴿ َ َ ُ ُ‬
‫ﺧﻠﻔﺘﻤﻮ ِ‬ ‫ﻳ‪‬ﻔﺴ‪‬ﺮﻩ‪:‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﺎ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺿﻤﲑ‪½ ‬ﻫﺎ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﴿َﻣﺎ﴾ ﺍﳌﻔﺴ‪‬ﺮﺓِ ﺑﺎﳋﻼﻓﺔِ ﳏﺬﻭﻑ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻥ ﺍﳉﻤﻠﺔ ﺇﺫﺍ ﻭ‪‬ﻗﻌﺖ‬ ‫)‪(٢‬‬
‫ﺻﻔﺔﹰ ﻻ ﺑﺪ‪ ‬ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﺍﳌﻮﺻﻮﻑ ﻭﻫﻨﺎ ﻏﲑ‪ ‬ﻣﻮﺟﻮﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺧِﻼﻓﺘ‪‬ﻜﻢ ﻫﺬﻩ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ‪ ‬ﳏﺬﻭﻑ‪ ،‬ﻭﺍﳌﻌﲎ‪½ :‬ﺑﺌﺲ ﺧﻼﻓﺔﹰ ﺧ‪‬ﻠﻔﺘ‪‬ﻤﻮﻧِﻴﻬﺎ ﺧﻼﻓﺘ‪‬ﻜﻢ ﻫﺬﻩ¼‪.‬‬ ‫)‪(٣‬‬
‫)ﺻﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﻴﺚ ﺃﺷﺮﻛﺘﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻪِ ﺗﻘﺒﻴﺤِﻪ ﺍﳋﻼﻓﺔﹶ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫اﻣﺮَ َ ُ ْ‬
‫رﺑﻜﻢ﴾[ ﺃﻱ ﻣﻴﻌﺎﹶﺩﻩ ﺃﻱ ﺗﺮﻛﺘﻤﻮﻩ ﻏﲑ‪ ‬ﺗﺎﻡ‪ ‬ﻋﻠﻰ ﺗﻀﻤﲔ ½ﻋ‪‬ﺠِﻞﹶ¼ ﻣﻌﲎ ½ﺳ‪‬ﺒ‪‬ﻖ‪ ،¼‬ﻳﻘﺎﻝ‪½ :‬ﻋ‪‬ﺠِﻞﹶ ﻋﻦ ﺍﻷﻣﺮ¼ ﺇﺫﺍ‬ ‫ﻗﻮﻟﻪ‪ْ ُ ْ ِ َ َ ﴿] :‬‬
‫اﻋﺠﻠﺘﻢ َ ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫)‪(٥‬‬
‫ﺗﺮﻛﹶﻪ ﻏﲑ‪ ‬ﺗﺎﻡ‪ ،‬ﻭﺍﳌﻌﲎ‪½ :‬ﺃﻋﺠﻠﺘﻢ ﻭﻋﺪ‪ ‬ﺭﺑ‪‬ﻜﻢ ﺍﻟﺬﻱ ﻭ‪‬ﻋﺪﻧِﻴﻪ ﻣﻦ ﺍﻷﺭﺑﻌﲔ ﻭﻗﹶﺪ‪‬ﺭﰎ ﻣﻮﰐ ﻭﻏﻴ‪‬ﺮﰎ ﺑﻌﺪﻱ ﻛﻤﺎ ﻏﻴ‪‬ﺮﺕِ ﺍﻷﻣﻢ‪ ‬ﺑﻌﺪ‬
‫ﺃﻧﺒﻴﺎﺋﻬﻢ¼‪) .‬ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ(‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺴﺮ‪‬ﺕ‪ [‬ﻫﺬﺍ ﺃﺣﺪ‪ ‬ﺍﻷﻗﻮﺍﻝ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﺗ‪‬ﻜﺴ‪‬ﺮ‪ ‬ﺍﻟﺒﻌﺾ‪ ‬ﻭﺑ‪‬ﻘِﻲ‪ ‬ﺍﻟﺒﻌﺾ‪ ،‬ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﺑﺈﻟﻘﺎﺋﻬﺎ ﻭ‪‬ﺿﻌ‪‬ﻬﺎ ﻟِﻴ‪‬ﺘﻔﺮ‪‬ﻍﹶ ﳌﹸﻜﺎﻟﹶﻤﺔ ﺃﺧﻴﻪ‪،‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺘ‪‬ﻜﹶ ‪‬‬ ‫)‪(٦‬‬
‫ﻓﻠﻤ‪‬ﺎ ﻓﺮﻍ ﺃﺧﺬﹶﻫﺎ ﺑِﻌ‪‬ﻴﻨِﻬﺎ ﻭﱂ ﻳ‪‬ﺬﻫﺐ ﻣﻨﻬﺎ ﺷﻲﺀ ﻛﻤﺎ ﺣﻘﱠﻘﻪ "ﺯﺍﺩﻩ" ﻋﻠﻰ "ﺍﻟﺒﻴﻀﺎﻭﻱ"‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑِﺸ‪‬ﻌﺮِﻩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑِ ﻣﻀﺎﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫اﺑﻦ﴾ ﻓﻼ ﺗ‪‬ﺴﺘﻘﻴﻢ ﺍﻟﻌﺒﺎﺭﺓﹸ ﺇﻻ ﺑﺘﻘﺪﻳﺮِ ﺃﺩﺍﺓِ ﺍﻟﻨﺪﺍﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺎ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻭﺟﻪِ ﻧﺼﺐِ ﴿‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺫِﻛﺮ‪‬ﻫﺎ[ ﺃﻱ ﺍﻷﻡ‪ ‬ﺃﹶﻋﻄﹶﻒ‪ ‬ﻟِﻘﹶﻠﺒِﻪ‪ .‬ﻫﺬﺍ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺳﻴﺪﻧﺎ ﻫﺎﺭﻭﻥ ﺷ‪‬ﻘِﻴﻖ‪ ‬ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ )ﺻﻠﻮﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻭﺳﻼﻣﻪ‬ ‫)‪(٩‬‬
‫ﻋﻠﻴﻬﻤﺎ( ﻓﻠِﻢ ﺍﻗﺘﺼﺮ ﰲ ﺧﻄﺎﺑﻪ ﻋﻠﻰ ﺍﻷﻡ‪ ،‬ﻭﻛﺎﻥ ﺳﻴﺪﻧﺎ ﻫﺎﺭﻭﻥ ﺃﹶﻛﱪ‪ ‬ﻣِﻦ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺑﺜﻼﺙِ ﺳِﻨِﲔ‪،‬‬
‫ﺤﺒ‪‬ﺒﺎﹰ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﻛﺮﺧﻲ(‬
‫ﻭﻛﺎﻥ ﻛﺜﲑ‪ ‬ﺍﳊِﻠﻢ‪ ،‬ﻭﳍﺬﺍ ﻛﺎﻥ ﻣ‪ ‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪ِ ﴿] :‬ان ْ َ ْ َ‬
‫اﻟﻘﻮم ْ َ ْ َ ُ ْ‬
‫اﺳﺘﻀﻌﻔﻮ ِ ْ ﴾‪...‬ﺇﱁ[ ﻫﺬﺍ ﺇﺯﺍﺣﺔﹲ ﻟِﺘﻮﻫ‪‬ﻢ ﺍﻟﺘﻘﺼﲑ ﰲ ﺣﻘﹼﻪ‪ ،‬ﻭﺍﳌﻌﲎ ﺑﺬﻟﺖ‪ ‬ﻭ‪‬ﺳ‪‬ﻌﻲ ﰲ ﻛﻔﹼﻬﻢ ﺣﱴ ﻗﻬﺮﻭﱐ‬
‫ﻭﺍﺳﺘﻀﻌﻔﻮﱐ ﻭﻗﺎﺭ‪‬ﺑﻮﺍ ﻗﺘﻠﻲ‪) .‬ﺑﻴﻀﺎﻭﻱ(‬
‫ﻋﺪا َٓء﴾[ ﺃﺻﻞ ﺍﻟﺸ‪‬ﻤﺎﺗ‪‬ﺔِ ﺍﻟﻔﺮﺡ‪ ‬ﺑِﺒ‪‬ﻠﻴ‪‬ﺔِ ﻣ‪‬ﻦ ﺗ‪‬ﻌﺎﺩِﻳﻪ ﻭﻳ‪‬ﻌﺎﺩﻳﻚ‪ ،‬ﻳﻘﺎﻝ ½ﺷ‪‬ﻤِﺖ‪ ‬ﻓﻼﻥ ﺑﻔﻼﻥ¼ ﺇﺫﺍ ﺳ‪‬ﺮ‪ ‬ﲟﻜﺮﻭﻩ‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪﴿] :‬ﻓ ََﻼ ُ ْ ِ ْ‬
‫ﺸﻤﺖ ِ َ ْاﻻَ ْ َ‬
‫ﻧ‪‬ﺰﻝ ﺑﻪ‪ ،‬ﻭﺍﳌﻌﲎ ﻻ ﺗ‪‬ﺴﺮ‪ ‬ﺍﻷﻋﺪﺍﺀَ ﲟﺎ ﺗ‪‬ﻔﻌﻞ ﰊ ﻣِﻦ ﺍﳌﻜﺮﻭﻩ‪) .‬ﺧﺎﺯﻥ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫وﻻ َ ِ ْ﴾ أﺷﺮﻛﻪ ﰲ اﻟﺪﻋﺎء)‪ (٢‬إرﺿﺎء ﻟﻪ ودﻓﻌﺎ ﻟﻠﺸﻤﺎﺗﺔ ﺑﻪ‬ ‫ﻗﺎل َرب اﻏ ْ ِ ْ ِ ْ﴾ ﻣﺎ ﺻﻨﻌﺖ ﺑﺄﺧﻲ)‪ِ َ ﴿ (١‬‬
‫?‬

‫‪٢‬‬ ‫‪٢‬‬ ‫‪٢‬‬ ‫‪٢‬‬

‫اﻟﻌﺠﻞ ﰲ اﳌﺆاﺧﺬة ﴿ َ َ‬
‫ِﺠﻞ﴾ ٰإﳍﺎ ﴿ َﺳ َ َﻨﺎﻟُ ُ ْﻢ َ َ ٌ‬
‫ﻏﻀﺐ﴾‬ ‫ﻳﻦ َ ُ‬
‫اﺗﺨﺬوا اﻟْﻌ ْ َ‬ ‫اﻟﺮﺣﻤ ِ ْ َ ﴿‪ ﴾﴾۱۵۱‬ﻗﺎل ﺗﻌﺎﱃ)‪ِ ﴿ :(٣‬ان ِ‬
‫اﻟﺬ ْ َ‬ ‫ارﺣﻢ ِ‬
‫واﻧﺖ َ ْ َ ُ‬
‫رﺣﻤﺘ ِ َ َ َ ْ َ‬ ‫﴿َ َ ْ َِْ‬
‫وادﺧﻠﻨﺎ ِ ْ َ ْ َ‬
‫ﻉ‬
‫ﻉ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫اﻟﺪﻧﻴﺎ﴾ ﻓﻌﺬﺑﻮا ﺑﺎﻷﻣﺮ)‪ (٧‬ﺑﻘﺘﻞ أﻧﻔﺴﻬﻢ‪ ،‬وﺿﺮﺑﺖ ﻋﻠﻴﻬﻢ اﻟﺬﻟﺔ إﱃ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‬ ‫اﻟﺤﻴﻮة ِ ْ َ‬ ‫ﻣﻦ رﺑ ِ ْﻢ َ ِ‬
‫وذﻟ ٌﺔ ِ ْ َ ٰ‬ ‫ﻋﺬاب ﴿ ْ‬
‫)‪(٦‬‬

‫ﻋﻤﻠﻮا اﻟﺴﻴﺎ ِٰت ُﺛﻢ َ ُْ‬

‫ﺗﺎﺑﻮا﴾ رﺟﻌﻮا‬ ‫ﻳﻦ َ ِ ُ‬ ‫ﻳﻦ﴿‪ ﴾﴾۱۵۲‬ﻋ اﷲ ﺑﺎﻹﺷﺮاك وﻏﲑه ﴿ َ ِ‬
‫اﻟﻤ ْﻔ َ ِ ْ َ‬ ‫﴿َ َ‬
‫وﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ ﺟﺰﻳﻨﺎﻫﻢ ﴿ َ ْ ِ‬
‫?‬
‫واﻟﺬ ْ َ‬ ‫ﻧﺠﺰي ْ ُ‬
‫)‪(٨‬‬
‫?ﺃﻱ ﻋﻦ ﺍﻟﺴﻴﺂﺕ‪١٢.‬‬
‫رﺣﻴﻢ﴿‪ ﴾﴾۱۵۳‬ﺑﻬﻢ‬ ‫ﻣﻨﻮا﴾ ﺑﺎﷲ ﴿ ِان َرﺑ َ ِﻣﻦ َ ْﻌﺪِ َﺎ﴾ أي اﻟﺘﻮﺑﺔ ﴿ َ َ ُ ْ ٌ‬
‫ﻟﻐﻔﻮر﴾ ﳍﻢ ﴿ ِ ْ ٌ‬ ‫ﻋﻨﻬﺎ ﴿ ِﻣﻦ َ ْﻌﺪِ َﺎ َو َ ُ‬
‫)‪(١٣‬‬ ‫)‪(١٢‬‬ ‫)‪(١١‬‬ ‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﺻ‪‬ﻨﻌﺖ‪ ‬ﺑِﺄﹶﺧِﻲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝ ﺍﳌﻐﻔﺮﺓ ﳏﺬﻭﻑ ﻭﺃﻧﻪ ﺧﺎﺹ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺷﺮ‪‬ﻛﹶﻪ ﰲ ﺍﻟﺪﻋﺎﺀ‪...‬ﺇﱁ[ ﺩ‪‬ﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳ‪‬ﻘﺎﻝ ﺇﻧ‪‬ﻪ ﻻ ﺗﻘﺼﲑ‪ ‬ﻣِﻦ ﻫﺎﺭﻭﻥ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻭﻻ ﻣ‪‬ﻌﺼﻴﺔﹶ ﻓﹶﻠِﻢ‪ ‬ﺃﺷ‪‬ﺮﻛﹶﻪ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧ‪‬ﻪ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻣﻦ ﻛﻼﻡ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫إﳍﺎ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃ ﻥﹼ ﻣﻔﻌﻮﻝ ﴿ َّ َ ُ‬
‫اﺗﺨﺬوا﴾ ﺍﻟﺜﺎﻧِﻲ‪ ‬ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪ٰ ] :‬‬ ‫)‪(٤‬‬
‫ﻏﻀﺐ﴾‪...‬ﺇﱁ[ ﻗﻴﻞ ﻣﺎ ﺫﻛﺮ ﻗﺪ ﻭﻗﻊ ﻗﺒﻞ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻤﺎ ﻭﺟﻪ ﺍﻻﺳﺘﻘﺒﺎﻝ؟ ﻭﻭﺟﻬ‪‬ﻪ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺧ ‪‬ﱪ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﺳ َ َﻨﺎﻟُ ُ ْﻢ َ َ ٌ‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻋﻤﺎ ﺃﹶﺧﱪ ﺍﷲُ ﺗﻌﺎﱃ ﺑﻪ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺣﲔ ﺃﺧﱪﻩ ﺑﺎﻓﺘِﺘﺎﻥِ ﻗﻮﻣِﻪ ﻭﺍﺗ‪‬ﺨﺎﺫِﻫﻢ ﺍﻟﻌِﺠﻞﹶ‪ ،‬ﻓﺎﻻﺳﺘﻘﺒﺎﻝ ﺑﺎﻟﻨﻈﺮ ﺇﱃ‬
‫ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻟﺴﻴﺪﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪) .‬ﺧﺎﺯﻥ(‬
‫ﻋﺬﺍﺏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩ‪‬ﻓﻊ ﻟِﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻐﻀﺐ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﺋﻢ‪ ‬ﺑﺬﺍﺗﻪ‪ ،‬ﻓﻤﺎ ﻣﻌﲎ ﺇﺻﺎﺑﺘِﻪ ﺇﻟﻴﻬﻢ؟ ﻭﻭﺟﻪ‪ ‬ﺍﻟﺪﻓﻊِ ﺃﻥ‬
‫ﻗﻮﻟﻪ‪ٌ ] :‬‬ ‫)‪(٦‬‬
‫ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﹶﺛﺮ‪‬ﻩ ﻣ‪‬ﺠﺎﺯﺍﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻌ‪‬ﺬﹼﺑﻮﺍ ﺑﺎﻷﻣﺮ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻔﺴﲑ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺬﱢﻟﺔ ﻋﻠﻰ ﻟﹶﻒ‪ ‬ﻭﻧﺸﺮ ﻣﺮﺗ‪‬ﺐ‪) .‬ﺍﻟﻜﺒﲑ‪ ،‬ﲨﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﺟ‪‬ﺰ‪‬ﻳﻨ‪‬ﺎﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺍﳌﻔﻬﻮﻡِ ﻣﻦ ﺍﻵﻳﺔ ﺍﳌﺘﻘﺪ‪‬ﻣﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺭ‪‬ﺟ‪‬ﻌ‪‬ﻮﺍ ﻋﻨﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺘﻔﺴﲑ ﺑﺈﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﻳﻘﺎﻝ‪½ :‬ﺗ‪‬ﺎﺏ ﺗﻮﺑﺔﹰ ﺇﱃ ﺍﷲ¼‪ ،‬ﺃﻱ ﺭ‪‬ﺟ‪‬ﻊ ﻋﻦ ﻣﻌﺼﻴﺘﻪ ﺇﻟﻴﻪ‪ ،‬ﻛﺬﺍ ﰲ‬ ‫)‪(٩‬‬
‫"ﺍﻟﻠﺴﺎﻥ" ﻭﻏﲑِﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺑﺎﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﺆﻣ‪‬ﻦ ﺑﻪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﺘ‪‬ﻮﺑ‪‬ﺔِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻧﺴﺐ‪ ‬ﻋﻨﺪﻩ ﻣِﻦ ﻣﺮﺟِﻊ ﺍﻟﻀﻤﲑ ﺍ‪‬ﺮﻭﺭ ﻭﻫﻮ ﺃﻧ‪‬ﻪ ﻋﺎﺋﺪ‪ ‬ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺍﳌﻔﻬﻮﻡ ﻣِﻦ ﻗﻮﻟﻪ‬
‫ٰ‬
‫اﻟﺴﻴﺎت﴾‪ ،‬ﻭﺍﳌﹸﻔﺴ‪‬ﺮ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺨﺘ‪‬ﺮﻩ ﻷﻧ‪‬ﻪ ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ‪ ‬ﺍﶈﻘﱢﻘِﲔ‪ ‬ﻻ ﺣﺎﺟﺔﹶ ﻟﻪ ﺑﻌﺪ‪ ‬ﻗﻮﻟِﻪ ﺳ‪‬ﺒﺤﺎﻧ‪‬ﻪ‪:‬‬ ‫﴿ ۡ‬
‫ﺗﺎﺑﻮا﴾‪ ،‬ﻭﻗﻴﻞ ﺇﻧ‪‬ﻪ ﻋﺎﺋﺪ‪ ‬ﻋﻠﻰ ﴿ َّ ِّ ِ‬ ‫َ ُ‬
‫ْ‬ ‫ۡ‬
‫ﺑﻌﺪﻫﺎ﴾‪ ،‬ﻓﺘﺄﻣ‪‬ﻞ‪) .‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺗﺎﺑﻮا ِﻣﻦ َ ِ َ‬ ‫﴿ﺛﻢ‬
‫ُ َّ َ ُ‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﳍﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑِ ﺍﳌﺘﻌﻠﱢﻖ ﻟﻠﻌِﻠﻢ ﺑﻪ ﺑﻘﺮﻳﻨﺔِ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٣‬ﻗﻮﻟﻪ‪] :‬ﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اﻻﻟﻮاح﴾ اﻟﱵ أﻟﻘﺎﻫﺎ ﴿ َو ِ ْ ُ ْ َ‬
‫ﺴﺨﺘ ِ َﺎ﴾)‪ (٣‬أي ﻣﺎ ﻧﺴﺦ ﻓﻴﻬﺎ أي ﻛﺘﺐ‬ ‫اﺧﺬ ْ َ ْ‬‫اﻟﻐﻀﺐ)‪َ َ َ (١‬‬
‫ﻣﻮ َ ْ َ َ ُ‬ ‫ﻋﻦ ْ‬ ‫﴿ َ َوﻟﻤﺎ َ َ َ‬
‫ﺳﻜﺖ﴾ ﺳﻜﻦ ﴿ َ ْ‬
‫)‪(٤‬‬ ‫)‪(٢‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫َ‬ ‫َ‬
‫‪٢‬‬
‫ﺒﻮن﴿‪ ﴾﴾۱۵۴‬ﳜﺎﻓﻮن)‪ ،(٦‬وأدﺧﻞ اﻟﻼم)‪ (٧‬ﻋ اﳌﻔﻌﻮل ﻟﺘﻘﺪﻣﻪ‬ ‫ﻳﻦ ُ ْﻢ ِ َﻟﺮﺑ ِ ْﻢ َﻳﺮْ َ ُ ْ َ‬
‫ﻟﻠﺬ ْ َ‬ ‫﴿ ُ ًﺪي﴾ ﻣﻦ اﻟﻀﻼﻟﺔ ﴿ َ ْ َ‬
‫ورﺣﻤ ٌﺔ ِ‬ ‫)‪(٥‬‬
‫‪٣‬‬ ‫‪٣‬‬
‫?‬
‫ﻟﻤﻴﻘ َِﻨﺎ﴾ أي ﻟﻠﻮﻗﺖ‬
‫رﺟﻼ﴾ ﳑﻦ ﻟﻢ ﻳﻌﺒﺪوا اﻟﻌﺠﻞ ‪ ،‬ﺑﺄﻣﺮه ﺗﻌﺎﱃ ﴿ ِ ْ ٰ‬
‫)‪(٩‬‬
‫ﻗﻮﻣ ٗ﴾ أي ﻣﻦ ﻗﻮﻣﻪ)‪َ ﴿ (٨‬ﺳﺒْﻌِ ْ َ َ ُ ً‬
‫ﻣﻮ ٰ َ ْ َ‬ ‫﴿َ ْ َ َ‬
‫واﺧﺘﺎر ُ ْ‬
‫‪٤‬‬
‫ﺟﻔﺔ﴾ اﻟﺰﻟﺰﻟﺔ‬ ‫اﻟﻌﺠﻞ‪ ،‬ﻓﺨﺮج ﺑﻬﻢ ﴿ َﻓﻠ َۤﻤﺎ َ َ َ‬
‫اﺧﺬﺗْ ُ ُﻢ اﻟﺮ ْ َ ُ‬ ‫َ‬ ‫اﻟﺬي وﻋﺪﻧﺎه)‪ (١٠‬ﺑﺈﺗﻴﺎ‪‬ﻢ ﻓﻴﻪ‪ ،‬ﻟﻴﻌﺘﺬروا ﻣﻦ ﻋﺒﺎدة أﺻﺤﺎﺑﻬﻢ‬
‫‪٤‬‬

‫ﻣﻮ َ ْ َ َ ُ‬
‫اﻟﻐﻀﺐ﴾[ ﰲ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺒﺎﻟﻐﺔ ﻭﺑﻼﻏﺔ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﺟﻌﻞ ﺍﻟﻐﻀﺐ‪ ‬ﺍﳊﺎﻣﻞﹶ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﻓﹶﻌ‪‬ﻞ‬ ‫ﻋﻦ ْ‬ ‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬وﻟﻤﺎ َ َ َ‬
‫ﺳﻜﺖ َ ْ‬ ‫)‪(١‬‬
‫ﻛﺎﻵﻣِﺮ ﺑﻪ ﻭﺍﳌﹸﻐﺮِﻱ ﻋﻠﻴﻪ‪ ،‬ﺣﱴ ﻋﺒ‪‬ﺮ ﻋﻦ ﺳﻜﻮﻧﻪ ﺑﺎﻟﺴﻜﻮﺕ‪) .‬ﺑﻴﻀﺎﻭﻱ(‬
‫ۡ ْ‬ ‫ْ‬
‫اﻻﻟﻮاح﴾‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫َ َ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﱵ ﺃﻟﻘﺎﻫﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻷﻟﻮﺍﺡ ﺍﳌﺄﺧﻮﺫﺓﹶ ﻫﻲ ﺍﻷﻟﻮﺍﺡ‪ ‬ﺍﳌﺬﻛﻮﺭﺓﹸ ﰲ ﻗﻮﻟﻪ ﺍﻟﺴﺎﺑﻖ‪َ َ َ ﴿ :‬‬
‫واﻟﻘﻲ‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬و ِ ْ ُ ْ َ‬
‫ﺴﺨﺘ ِ َﺎ﴾[ ½ﻓﹸﻌ‪‬ﻠﹶﺔ¼ ﲟﻌﲎ ½ﻣﻔﻌﻮﻝ¼‪ ،‬ﺃﻱ ﻣﻨﺴﻮﺧِﻬﺎ ﺃﻱ ﻣﻜﺘﻮﺑِﻬﺎ‪ ،‬ﻓﺎﻟﻨﺴﺦ ﻳ‪‬ﻄﻠﹶﻖ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ ﻛﻤﺎ ﻳ‪‬ﻄﻠﹶﻖ ﻋﻠﻰ ﺍﻟﻨﻘﻞ‬ ‫)‪(٣‬‬
‫ﻭﺍﻟﺘﻐﻴﲑِ‪ ،‬ﻭﺍﻹﺿﺎﻓﺔﹸ ﻋﻠﻰ ﻣﻌﲎ ½ﰲ¼ ﺃﻱ ﺍﳌﻨﺴﻮﺥ ﻭﺍﳌﻜﺘﻮﺏ ﻓﻴﻬﺎ‪ ،‬ﺍﺳﺘ‪‬ﻔﻴﺪ ﻫﺬﺍ ﻛﻠﱡﻪ ﻣِﻦ ﺻ‪‬ﻨﻴﻊ ﺍﳌﻔﺴ‪‬ﺮ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺴﺨﺘﻬﺎ﴾ ﻭﱂ ﻳ‪‬ﻘﹸﻞ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﺎﻝ ½ﻧ‪‬ﺴ‪‬ﺨ‪‬ﺔﹲ¼ ﻟﺸﻲﺀ ﻛﺘﺒﻪ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣﺎ ﻧ‪‬ﺴِﺦ ﻓﻴﻬﺎ ﺃﻱ ﻛﹸﺘِﺐ[ ﺃﺷﺎﺭ ﺇﱃ ﺟﻮﺍﺏِ ﻛﻴﻒ ﻗﺎﻝ ﴿ ۡ ْ‬ ‫)‪(٤‬‬
‫وﰲ ُ َ ِ َ‬
‫َ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﺮ‪‬ﺓﹰ ﰒ ﻧﻘﻠﻪ ﺛﺎﻧﻴﺎ‪ ،‬ﻓﺄﻣﺎ ﺃﻭﻝ ﻣﻜﺘﻮﺏ ﻓﻼ ﻳﺴﻤﻰ ﻧﺴﺨﺔ؟ ﻭﺇﻳﻀﺎﺣﻪ ﻣﺎ ﻗﻴﻞ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﹶﻘﱠﻦ‪ ‬ﺳﻴﺪ‪‬ﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‬
‫ﺍﻟﺘﻮﺭﺍﺓﹶ ﰒ ﺃﻣﺮ‪‬ﻩ ﺑﻜﺘﺎﺑﺘﻬﺎ‪ ،‬ﻓﻨ‪‬ﻘﹶﻠﹶﻬﺎ ﻣِﻦ ﺻﺪﺭِﻩ ﺇﱃ ﺍﻷﻟﻮﺍﺡ‪ ،‬ﻓﺴﻤ‪‬ﺎﻫﺎ ﻧﺴﺨﺔﹰ‪ ،‬ﻭﻗﻴﻞ ﳌﹼﺎ ﺃﻟﻘﻰ ﺍﻷﻟﻮﺍﺡ‪ ‬ﺍﻧﻜﺴﺮ ﻣﻨﻬﺎ ﻟﹶﻮﺣﺎﻥِ‪ ،‬ﻓﻨﺴﺦ ﻣﺎ‬
‫ﻓﻴﻬﻤﺎ ﻧﺴﺨﺔﹰ ﺃﺧﺮﻯ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔﹸ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﻀﻼﻟﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠﱢﻖ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺨﺎﻓﹸﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥ ½ﺍﻟﺮ‪‬ﻫ‪‬ﺒﺔ¼ ﺍﳋﻮﻑ‪ ‬ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﻗﻴﻞ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺘ‪‬ﺤﺮ‪‬ﺯ ﻋﻦ ﺍﻟﻮﻗﻮﻉِ ﻓﻴﻤﺎ ﻳ‪‬ﺨﺎﻑ ﻋﻨﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺃﹶﺩﺧ‪‬ﻞﹶ ﺍﻟﻼﻡ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏٍ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ½ﺍﻟﺮ‪‬ﻫﺐ¼ ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺑﻨﻔﺴﻪ ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺩﺧﻮﻝ ﺍﻟﻼﻡ ﻋﻠﻰ‬ ‫)‪(٧‬‬
‫ﺍﳌﻔﻌﻮﻝِ‪ ،‬ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﻟﻔﻌﻞ ﺿ‪‬ﻌ‪‬ﻒ‪ ‬ﰲ ﺍﻟﻌﻤﻞ ﻟِﺘﻘﺪ‪‬ﻡ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﺬﺍ ﺩ‪‬ﺧﻠﺖِ ﺍﻟﻼﻡ‪ ‬ﻋﻠﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻣِﻦ ﻗﻮﻣﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺍﺧ‪‬ﺘ‪‬ﺎﺭ‪ ¼‬ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺇﱃ ﻣﻔﻌﻮﻟﹶﲔ‪ ،‬ﺃﺣﺪﳘﺎ ﲝﺮﻑ ﺍﳉﺮ‪ ‬ﻭﻗﺪ ﺣ‪‬ﺬﻑ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ﻛﻤﺎ‬ ‫)‪(٨‬‬
‫ْ ۡ‬
‫ﺳﺒﻌﲔ﴾ ﺃﻱ ½ﺍﺧﺘﺎﺭ ﺳﻴﺪ‪‬ﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺳﺒﻌﲔ ﺭ‪‬ﺟﻼﹰ ﻣِﻦ ﻗﻮﻣﻪ¼‪ ،‬ﻭﺃﹶﻋﺮﺏ ﺑﻌﻀ‪‬ﻬﻢ‬ ‫ﺫﻛﺮﻩ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﺍﻷﻭ‪‬ﻝ ﴿ َ ِ َ‬
‫ْ ۡ‬ ‫ْ ٗ‬
‫ﺳﺒﻌﲔ﴾ ﺑ‪‬ﺪ‪‬ﻻﹰ ﻣﻨﻪ ﺑ‪‬ﺪ‪‬ﻝﹶ ﺑﻌﺾٍ ﻣِﻦ ﻛﻞﱟ‪ ،‬ﻭﺣ‪‬ﺬﹶﻑ‪ ‬ﺍﻟﻀﻤﲑ‪ ‬ﺃﻱ ﺳﺒﻌﲔ ﻣﻨﻬﻢ‪ ،‬ﻭﻳ‪‬ﺤﺘﺎﺝ ﻫﺬﺍ ﺇﱃ ﻣﻔﻌﻮﻝٍ ﺛﺎﻥٍ ﻭﻫﻮ‬
‫ﻗﻮﻣﻪ ﴾ ﺍﻷﻭ‪‬ﻝﹶ ﻭ﴿ َ ِ َ‬
‫َ َ‬
‫﴿‬
‫ﺍﳌﺨﺘﺎﺭ‪ ‬ﻣﻨﻪ‪ ،‬ﻭﻓﻴﻪ ﺗﻜﻠﱡﻒ ﲝﺬﻑ ﺭﺍﺑﻂِ ﺍﻟﺒﺪﻝِ ﻭﺍﳌﺨﺘﺎﺭِ ﻣﻨﻪ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﳑ‪‬ﻦ ﱂ ﻳ‪‬ﻌﺒﺪﻭﺍ ﺍﻟﻌِﺠﻞﹶ[ ﻭﲨﻠﺘﻬﻢ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻔﺎﹰ‪ .‬ﻭﻛﺎﻥ ﲨﻠﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ ﺧﺮﺟﻮﺍ ﻣﻌﻪ ﻣِﻦ ﻣﺼﺮ‪ ‬ﺳﺘ‪‬ﻤِﺎﺋﺔِ ﺃﻟﻒٍ‬ ‫)‪(٩‬‬
‫ْ‬
‫اﺧﺘﺎر﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫َ َ‬
‫ﻭﻋﺸﺮﻳﻦ ﺃﻟﻔﺎﹰ‪ ،‬ﻓﻜﹸﻠﱡﻬﻢ ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ﺍﻟﻌﺠﻞﹶ ﺇﻻ ﻫﺬﻩ ﺍﻟﺸ‪‬ﺮ‪‬ﺫِﻣ‪‬ﺔ ﺍﻟﻘﻠﻴﻠﺔ‪ .‬ﻭﻗﻮﻟﻪ ½ﺑﺄﻣﺮﻩ ﺗﻌﺎﱃ¼ ﻣﺘﻌﻠﱢﻖ ﺑـ﴿‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻟﻠﻮﻗﺖِ ﺍﻟﺬﻱ ﻭ‪‬ﻋ‪‬ﺪ‪‬ﻧﺎﻩ[ ﻗﺪ ﻣﺮ‪ ‬ﻏﺮﺿ‪‬ﻪ ﲢﺖ ﺁﻳﺔ‪] .١٤٢:‬ﻋﻠﻤﻴﺔ[‬

‫‪247‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اﻟﺸﺪﻳﺪة‪ ،‬ﻗﺎل اﺑﻦ ﻋﺒﺎس‪ :‬ﻷ‪‬ﻢ ﻟﻢ ﻳﺰاﻳﻠﻮا)‪ (١‬ﻗﻮﻣﻬﻢ ﺣﲔ ﻋﺒﺪوا اﻟﻌﺠﻞ‪ ،‬ﻗﺎل‪ :‬وﻫﻢ ﻏﲑ اﻟﺬﻳﻦ ﺳﺄﻟﻮا)‪ (٢‬اﻟﺮؤﻳﺔ وأﺧﺬ‪‬ﻢ‬
‫ﻗﺒﻞ﴾ أي ﻗﺒﻞ ﺧﺮوﺟﻲ ﺑﻬﻢ)‪ (٣‬ﻟﻴﻌﺎﻳﻦ ﺑﻨﻮ إﺳﺮاﺋﻴﻞ ذﻟﻚ)‪ (٤‬وﻻ‬
‫ﻣﻦ َ ْ ُ‬ ‫ﺷﺌﺖ اَ ْﻠ ْ َ‬
‫َﻜﺘ ُ ْﻢ ْ‬ ‫﴿ َرب َ ْﻟﻮ ِ ْ َ‬ ‫ﻗﺎل﴾ ﻣﻮ‬
‫اﻟﺼﺎﻋﻘﺔ ﴿ َ َ‬
‫ِٰ‬
‫ان﴾ ﻣﺎ)‪﴾َ ِ ﴿ (٦‬‬ ‫ﻓﻌﻞ اﻟﺴ َﻔ َ ٓ ُ‬
‫ﺎء ِﻣﻨﺎ﴾ اﺳﺘﻔﻬﺎم اﺳﺘﻌﻄﺎف‪ ،‬أي ﻻ ﺗﻌﺬﺑﻨﺎ ﺑﺬﻧﺐ ﻏﲑﻧﺎ ﴿ ِ ْ‬ ‫اﻳﻲ َاﺗ ُ ْ ِ ُ َ‬
‫ﻠﻜﻨﺎ ِ َﺑﻤﺎ َ َ َ‬ ‫ﻳﺘﻬﻤﻮﱐ ﴿و‬
‫)‪(٥‬‬
‫ّ‬
‫َ َ‬
‫ﺸﺎء﴾ ﻫﺪاﻳﺘﻪ‬ ‫ﻣﻦ َ َ ٓ ُ‬ ‫ﺸﺎء﴾ إﺿﻼﻟﻪ‪َ ﴿ ٢‬وﺗَ ْ ِ ْ‬
‫ﺪي َ‪ْ ٣‬‬ ‫ﻨﺘ َ ﴾ اﺑﺘﻼؤك ﴿ ُﻀِﻞ ﺑ ِ َﺎ َ‪ْ ٢‬‬
‫ﻣﻦ َ َ ٓ ُ‬ ‫أي اﻟﻔﺘﻨﺔ اﻟﱵ وﻗﻊ ﻓﻴﻬﺎ اﻟﺴﻔﻬﺎء ﴿ ِاﻻ ﻓ ِ ْ َ ُ‬
‫)‪(٧‬‬
‫‪٣‬‬

‫ﻛﺘﺐ﴾ أوﺟﺐ ﴿ َ َﻟﻨﺎ ِ ْ ٰ ِﺬہ ِ ْ َ‬

‫اﻟﺪﻧﻴﺎ‬ ‫ﻳﻦ﴿‪َ ﴿ ﴾﴾۱۵۵‬و ْ ُ ْ‬ ‫واﻧﺖ َﺧ ْ ُ ْاﻟﻐٰ ِ ِ ْ َ‬ ‫اﻧﺖ َوﻟ ِ َﻨﺎ﴾ ﻣﺘﻮﱄ أﻣﻮرﻧﺎ ﴿ َﻓﺎﻏ ْ ِ ْ َ َﻟﻨﺎ َ ْ َ ْ َ‬
‫وارﺣﻤﻨﺎ َ َ ْ َ‬ ‫﴿َ ْ َ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﻣﻦ َ َ ٓ ُ‬
‫اﺷﺎء﴾ ‪....................‬‬ ‫ُﺻﻴﺐ ﺑ ِ ٖ َ ْ‬ ‫ﻗﺎل﴾ ﺗﻌﺎﱃ)‪َ َ ﴿ (١٢‬‬
‫ﻋﺬا ِ ا ِ ْ ُ‬
‫)‪(١١‬‬ ‫ﺣﺴﻨﺔ و ِ ْاﻻ ٰ ِ َ ة ِ﴾ ﺣﺴﻨﺔ ﴿ ِاﻧﺎ ُ ْ َ ۤ‬
‫ﺪﻧﺎ﴾ ﺗﺒﻨﺎ ﴿ ِ َاﻟﻴْ َ َ َ‬ ‫ََ ًَ‬

‫ﻗﻮﻟﻪ‪] :‬ﻷ‪‬ﻢ ﱂ ﻳ‪‬ﺰﺍﻳِﻠﻮﺍ‪ ...‬ﺇﱁ[ ﺃﻱ ﻭﱂ ﻳﺄﻣ‪‬ﺮﻭﻫﻢ ﺑﺎﳌﻌﺮﻭﻑ ﻭﱂ ﻳ‪‬ﻨﻬ‪‬ﻮﻫﻢ ﻋﻦ ﺍﳌﹸﻨﻜﹶﺮ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳉﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ‬ ‫)‪(١‬‬
‫ﻛﻴﻒ ﺃﺧﺬ‪‬ﻢ ﺍﻟﺮﺟﻔﺔﹸ ﻭﻫﻢ ﱂ ﻳ‪‬ﻌﺒﺪﻭﺍ ﺍﻟﻌِﺠﻞﹶ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻢ ﻏﲑ‪ ‬ﺍﻟﺬﻳﻦ ﺳ‪‬ﺄﻟﻮﺍ‪...‬ﺇﱁ[ ﺃﻱ ﻏﲑ‪ ‬ﺍﻟﺴﺒﻌﲔ ﺍﻟﺬﻳﻦ ﺳﺄﻟﻮﺍ ﻣ‪‬ﻌ‪‬ﻪ ﺍﻟﺮﺅﻳﺔﹶ ﺃﻱ ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﰲ ﻣﻴﻌﺎﺩ ﺃﺧﺬِ ﺍﻟﺘﻮﺭﺍﺓ ﻻ ﰲ ﻣﻴﻌﺎﺩ‬ ‫)‪(٢‬‬
‫ﺍﻻﻋﺘﺬﺍﺭ ﻋﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌِﺠﻞ‪ .‬ﻭﰲ "ﺍﻟﻜﺮﺧﻲ" ﻭﻫﻢ ﻏﲑ‪ ‬ﺍﻟﺬﻳﻦ ﺳﺄﻟﻮﺍ ﺍﻟﺮﺅﻳﺔﹶ ﺃﻱ ﺟ‪‬ﻬﺮﺓﹰ ﺑﻞ ﻛﺎﻧﻮﺍ ﺳﺒﻌﲔ ﻗﺒﻞﹶ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺃﺧﺬ‪‬ﻢ‬
‫ﺍﻟﺮﺟﻔﺔﹸ ﻭﻫﻢ ﺃﺧﺬ‪‬ﻢ ﺍﻟﺼﺎﻋﻘﺔﹸ ﻓﻤﺎﺗ‪‬ﻮﺍ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫ْ‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻗﺒﻞﹶ ﺧ‪‬ﺮﻭﺟِﻲ ‪‬ﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪٍ ﻟﺒِﻨﺎﺀِ ﴿ َ ُ‬
‫ﻗﺒﻞ﴾ ﻋﻠﻰ ﺍﻟﻀﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻴ‪‬ﻌﺎﻳِﻦ‪ ‬ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞﹶ ﺫﻟﻚ[ ﺃﻱ ﻫﻼﻛﹶﻬﻢ ﻭﻻ ﻳ‪‬ﺘ‪‬ﻬِﻤ‪‬ﻮﱐ ﺃﻱ ﺑﻘﺘﻠِﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻻ ﺗ‪‬ﻌﺬﱢﺑﻨﺎ ﺑﺬﻧﺐِ ﻏﲑِﻧﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻟﺬﻱ ﻟﻼﺳﺘﻌﻄﺎﻑ ﻣﻌﻨﺎﻩ ﺍﻟﻨﻔﻲ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺍﳍﻤﺰﺓ ﻹﻧﻜﺎﺭِ‬ ‫)‪(٥‬‬
‫ﻭﻗﻮﻉِ ﺍﻹﻫﻼﻙ ﺛﻘﺔﹰ ﺑﻠﻄﻒ ﺍﷲ ﺗﻌﺎﱃ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﺇِﻥﹾ﴾ ﻧﺎﻓﻴﺔ ﻻ ﺷﺮﻃﻴﺔ ﻓﻼﹶ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﺟ‪‬ﺰﺍﺀَ ﳍﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ۡ ۡ‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﺪﺍﻳﺘ‪‬ﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑِ ﻣﻔﻌﻮﻝ ﺍﳌﹶﺸﻴﺌﺔ‪ ،‬ﻭﺇﳕﺎ ﻗﹶﺪ‪‬ﺭ ﻫﺬﺍ ﺧﺎﺻ‪‬ﺎ ﻟﺪﻻﻟﺔِ ﻓﻌﻞِ ﴿ َ ِ‬
‫ﺗﻬﺪی﴾ ﻋﻠﻴﻪ‪ .‬ﻭﻫﻜﺬﺍ ﺍﻟﻜﻼﻡ‪ ‬ﰲ ﻗﻮﻝ‬ ‫)‪(٧‬‬
‫ﺍﳌﻔﺴ‪‬ﺮ ﺍﻟﺴﺎﺑِﻖ‪½ :‬ﺇﺿﻼﻟﹶﻪ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺘﻮﻟﱢﻲ ﺃﻣﻮﺭِﻧﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺧﺼﻮﺹ‪ ‬ﺍﻟﻮﱄﱢ ﺍﻟﺸﺮﻋﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻳﻦ﴾[ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻟﻴﺲ ﻋﻠﻰ ﺑﺎﺑﻪ ﺃﻭ ﻋﻠﻰ ﺑﺎﺑﻪ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥﹼ ﺍﻟﻐ‪‬ﻔﹾﺮ‪) ‬ﺍﻟﺴ‪‬ﺘﺮ( ﻳ‪‬ﻨﺴ‪‬ﺐ‪ ‬ﻟﻐﲑﻩ ﺗﻌﺎﱃ ﻟﻜﻮﻧﻪ ﺳﺒﺒﺎﹰ‬ ‫واﻧﺖ َﺧ ْ ُ ْ ٰ‬
‫اﻟﻐ ِ ِ ْ َ‬ ‫ﻗﻮﻟﻪ‪َ ْ َ َ ﴿] :‬‬ ‫)‪(٩‬‬
‫ﻭﻫﻮ ﺍﻟﻐﺎﻓِﺮ ﺍﳊﻘﻴﻘﻲ‪) .‬ﺻﺎﻭﻱ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺃﻭ‪‬ﺟِﺐ‪ [‬ﻓﹶﺴ‪‬ﺮﻩ ﺑﺬﻟﻚ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜِﺘﺎﺑﺔ ﻫﺎﻫﻨﺎ ﺑِﻤﻌﲎ ﺍﻹﳚﺎﺏِ ﻭﺃﻧﻪ ﻳ‪‬ﻮﺿ‪‬ﻊ‪ ‬ﻣ‪‬ﻮﺿِﻌ‪‬ﻪ ﻛﻤﺎ ﰲ ﻛﹸﺘﺐِ ﺍﻟﻠﱡﻐﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺒ‪‬ﻨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ½ﻫ‪‬ﺎﺩ‪ ‬ﻳ‪‬ﻬ‪‬ﻮﺩ¼ ﲟﻌﲎ ½ﺭ‪‬ﺟ‪‬ﻊ‪ ‬ﻭﺗﺎﺏ‪ ¼‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺒﻌﺾ‪½ :‬ﺇﱐ ﺍﻣﺮﺅ ﳑ‪‬ﺎ ﺟ‪‬ﻨ‪‬ﻴ‪‬ﺖ‪ ‬ﻫ‪‬ﺎِﺋﺪ‪ .¼‬ﻭﻣﻦ ﻛﻼﻡ‬
‫ﺑﻌﻀﻬﻢ‪ :‬ﻳ‪‬ﺎ ﺭﺍﻛﺐ‪ ‬ﺍﻟﺬﻧﺐ ﻫ‪‬ﺪ‪‬ﻫ‪‬ﺪ‪....‬ﻭﺍﺳ‪‬ﺠ‪‬ﺪ ﻛﺄﻧﻚ ﻫ‪‬ﺪ‪‬ﻫ‪‬ﺪ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ‪ ،‬ﺗﻔﺴﲑ ﻧﻌﻴﻤﻲ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﺗﻌﺎﱃ[ ﺇﺷﺎﺭﺓﹲ ﺇﱃ ﺃﻧ‪‬ﻪ ﻣِﻦ ﻛﻼﻡِ ﺍﷲِ ﺗ‪‬ﻌﺎﱃ ﻻ ﻣِﻦ ﻛﻼﻡ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫وﻳﺆﺗﻮن ٰ َ‬
‫اﻟﺰﻛﻮة‬ ‫ﻳﻦ َ ُ ْ َ‬
‫ﻳﺘﻘﻮن َ ُ ْ ُ ْ َ‬ ‫ﻟﻠﺬ ْ َ‬ ‫وﺳﻌﺖ﴾)‪ (٢‬ﻋﻤﺖ ﴿ ُﻞ َ ْ ٍء﴾ ﰲ اﻟﺪﻧﻴﺎ)‪ْ َ َ َ ﴿ (٣‬‬
‫ﻓﺴﺎﻛ ُﺒ ُ َﺎ﴾ ﰲ اﻵﺧﺮة ﴿ ِ ِ‬ ‫رﺣﻤ ِ ْ َ ِ َ ْ‬‫ﺗﻌﺬﻳﺒﻪ ﴿َو َ ْ َ‬
‫)‪(١‬‬

‫ﻳﺠﺪوﻧ َ ٗ َ ْ ُ ْ ً‬
‫ﻣﻜﺘﻮﺑﺎ‬ ‫ﺳﻮل اﻟﻨ ِ ْاﻻ ُ ﴾ ﳏﻤﺪا ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ ِ ْ‬
‫اﻟﺬي َ ِ ُ ْ‬ ‫ﻳﻦ ﻳَ ِ ُ ْ َ‬
‫ﺒﻌﻮن اﻟﺮ ُ ْ َ‬ ‫اﻟﺬ ْ َ‬ ‫ﻳﻦ ُ ْﻢ ِﺑﺎٰﻳ ٰ َِﻨﺎ ُ ْ ِ ُ ْ َ‬
‫ﻳﺆﻣﻨﻮن﴿‪ِ َ ﴿ ﴾﴾۱۵۶‬‬ ‫واﻟﺬ ْ َ‬
‫َ ِ‬
‫)‪(٤‬‬
‫‪٢‬‬
‫وﻳﺤﻞ َﻟ ُ ُﻢ اﻟﻄ ٰﺒﺖِ ﴾ ﳑﺎ ﺣﺮم ﰲ‬ ‫ﻋﻦ ْ ُ‬
‫اﻟﻤﻨ ْ َ ِ َ ُ ِ‬ ‫ﺑﺎﻟﻤﻌﺮوف َ َوﻳﻨْ ٰ ُ ْﻢ َ ِ‬ ‫وﺻﻔﺘﻪ ﴿ َ ْ ُ‬
‫ﻳﺎﻣﺮ ُ ُ ْﻢ ِ ْ َ ْ ُ ْ ِ‬ ‫اﻟﺘﻮر ﺔ ِ َ ْ ِ ْ ِ ْ ِ‬
‫واﻻﻧﺠﻴﻞ﴾ ﺑﺎﲰﻪ‬ ‫ِﻨﺪ ُ ْﻢ ِ ْ ٰ‬‫ﻋَْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫‪٢‬‬ ‫‪٢‬‬

‫واﻻﻏﻠﻞ﴾ اﻟﺸﺪاﺋﺪ ﴿اﻟ ِ ْ َ َ ْ‬

‫ﺎﻧﺖ‬ ‫ﻀﻊ َﻋﻨ ْ ُ ْﻢ ا ِ ْ َ ُ ْﻢ﴾ ﺛﻘﻠﻬﻢ ﴿ َ ْ َ ْ ٰ َ‬
‫)‪(٨‬‬
‫اﻟﺨ ٓ ٰﺒ ِ َﺚ﴾ ﻣﻦ اﳌﻴﺘﺔ وﳓﻮﻫﺎ ﴿ َو َ َ ُ‬
‫ﺷﺮﻋﻬﻢ ﴿ َوﻳ ُ َ ُم َﻋﻠَﻴْ ِ ُﻢ ْ َ‬
‫)‪(٧‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺗﻌﺬﻳﺒ‪‬ﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬

‫وﺳﻌﺖ﴾‪...‬ﺇﱁ[ ﻭ‪‬ﺭ‪‬ﺩ ﺃﻧﻪ ﳌﹼﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔﹸ ﻓﹶﺮِﺡ‪ ‬ﺇﺑﻠﻴﺲ‪ ‬ﻭﻗﺎﻝ ﻗﺪ ﺩﺧﻠﺖ‪ ‬ﰲ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻧ‪ ‬ﺰ ﻝﹶ‬ ‫ورﺣﻤ ِ ْ َ ِ َ ْ‬
‫ﻗﻮﻟﻪ‪َ ْ َ َ ﴿] :‬‬ ‫)‪(٢‬‬
‫ْ‬
‫ﻓﺴﺎﻛﺘﺒﻬﺎ﴾‪...‬ﺇﱁ ﺃﹶﻳِﺲ‪ ‬ﻣِﻦ ﺫﻟﻚ‪ ،‬ﻭﻓﺮِﺣ‪‬ﺖِ ﺍﻟﻴﻬﻮﺩ‪ ‬ﻭﻗﺎﻟﻮﺍ ﳓﻦ ﻣِﻦ ﺍﳌﺘ‪‬ﻘﲔ ﺍﻟﺬﻳﻦ ﻳﺆﺗﻮﻥ ﺍﻟﺰﻛﺎﺓ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﺄﺧ‪‬ﺮ‪‬ﺟ‪‬ﻬﻢ ﺍﷲُ‬ ‫﴿َ َ َ ُ ُ َ‬
‫اﻟﺮﺳﻮل﴾‪...‬ﺇﱁ‪) .‬ﺻﺎﻭﻱ(‬ ‫ۡ‬ ‫ۡ‬
‫ﻳﺘﺒﻌﻮن َّ ُ َ‬ ‫ﺗﻌﺎﱃ ﻣﻨﻬﺎ‪ ،‬ﻭﺃﺛﺒﺘ‪‬ﻬﺎ ﳍﺬﻩ ﺍﻷﻣ‪‬ﺔ ﺑﻘﻮﻟﻪ ﺍﻵﰐ‪﴿ :‬اَ َّ ِ ۡﻳﻦ‬
‫َ َ َّ ِ ُ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﺪﻧﻴﺎ[ ﻗﹶﻴ‪‬ﺪﻩ ﺑﺎﻟﺪ‪‬ﻧﻴﺎ ﻭﻗﻮﻟﹶﻪ ﺍﻵﺗِﻲ‪ ‬ﺑِﺎﻵﺧِﺮﺓِ ﻟِﺌﹶﻼﹼ ﻳ‪‬ﺘ‪‬ﻌﺎﺭ‪‬ﺿﺎ ﺑﺄﻧﻪ ﻋ‪‬ﻤ‪‬ﻢ ﺍﻟﺮﲪﺔﹶ ﻗﺒﻞﹸ ﻭ ‪‬ﺧﺼ‪‬ﻬﺎ ﺑﺎﳌﺘﻘﱢﲔ‪...‬ﺇﱁ ﺑﻌﺪ‪‬؟‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ۡ‬
‫اﻟﺮﺳﻮل﴾ ﻟﻠﻌﻬﺪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪﺍً[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻷﻟﻒ‪ ‬ﻭﺍﻟﻼﻡ ﰲ ﴿‬ ‫)‪(٤‬‬
‫َّ ُ‬

‫ِﻨﺪ ُ ْﻢ﴾[ ﺫﹶﻛﺮ ﻫﺬﺍ ﺍﻟﻈﺮﻑ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺷﺄﻧﻪ ﺣﺎﺿﺮ‪ ‬ﻋﻨﺪﻫﻢ ﻻﻳ‪‬ﻐﻴﺐ‪ ‬ﻋﻨﻬﻢ ﺃﺻﻼﹰ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻈﱠﺮﻑ ﻭﻋ‪‬ﺪﻳﻠﹸﻪ ﻛﻼﳘﺎ ﻣﺘﻌﻠﱢﻖ‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻋ ْ َ‬ ‫)‪(٥‬‬
‫ْ‬ ‫ۡ‬
‫ۡ ً‬
‫ﻣﻜﺘﻮﺑﺎ﴾ ﺃﻱ ﻛﹸﺘِﺐ ﺍﲰ‪‬ﻪ ﻭﻧﻌﺘ‪‬ﻪ ﻋﻨﺪﻫﻢ ﰲ ﺗﻮﺭﺍ‪‬ﻢ ﻭﺇﳒﻴﻠﻬﻢ‪ .‬ﻭﺫﻛﺮ‪ ‬ﺍﻹﳒﻴﻞ ﻗﺒﻞ‬ ‫ﻳﺠﺪون﴾‪ ،‬ﻭﳚﻮﺯ‪ ‬ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﺘﻌﻠﱠﻘﹶﺎ ﺑـ﴿‬ ‫ﺑـ﴿‬
‫َ ُ‬ ‫َ ِ ُ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻧﺰﻭﻟِﻪ ﻣﻦ ﻗﹶﺒﻴﻞ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺫﻛﺮ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﺍﻟﻘﺮﺁﻥِ ﻗﺒﻞﹶ ﳎﻴﺌﻬﻤﺎ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﲰﲔ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﲰِﻪ ﻭﺻِﻔﺘِﻪ[ ﺫﹸﻛﺮ ﺃﻥﹼ ﻟﻔﻆ "ﳏﻤﺪ" ﻣﺬﻛﻮﺭ‪ ‬ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺑﻠﻔﻆ "ﺍﳌﹸﻨ‪ ‬‬
‫ﺤﻤِﻨ‪‬ﺎ" ﺑﻀﻢ ﺍﳌﻴﻢ ﻭﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ‬ ‫)‪(٦‬‬
‫ﻭﻓﺘﺢ ﺍﳊﺎﺀ ﺍﳌﻬﻤﻠﺔ ﻭﻛﺴﺮ ﺍﳌﻴﻢ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻭ ﻓﺘﺤﻬﺎ‪ ،‬ﻭﺍﻟﻜﺴﺮ ﺃﻓﺼﺢ ﻭﺑﻌﺪﻫﺎ ﻧﻮﻥ ﻣﺸﺪﺩﺓ ﺑﻌﺪﻫﺎ ﺃﻟﻒ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﰲ ﺗﻠﻚ‬
‫ﺍﻟﻠﻐﺔ ﻫﻮ ﻣﻌﲎ ﻟﻔﻆِ "ﳏﻤﺪ" ﻭﻫﻮ ﺍﻟﺬﻱ ﳛﻤﺪﻩ ﺍﻟﻨﺎﺱ ﻛﺜﲑﺍﹰ‪ .‬ﻭﺫﹸﻛﺮ ﺃﻥﹼ ﻟﻔﻆ "ﺃﲪﺪ" ﻣﺬﻛﻮﺭ ﰲ ﺍﻹﳒﻴﻞ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ ﺍﻟﻌﺮﰊ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﻟﻔﻆ "ﺃﲪﺪ"‪) .‬ﲨﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﳑﺎ ﺣ‪‬ﺮ‪‬ﻡ ﰲ ﺷ‪‬ﺮﻋِﻬﻢ[ ﻭﻫﻮ ﳊﻮﻡ ﺍﻹﺑِﻞ ﻭﺷﺤﻢ ﺍﻟﻐﻨﻢ ﻭﺍﳌﹶﻌِﺰ ﻭﺍﻟﺒﻘﺮ‪) .‬ﺧﺎﺯﻥ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﺻﺮ‪ ‬ﺻﺎﺣﺒ‪‬ﻪ ﺃﻱ ﻳ‪‬ﺤﺒِﺴﻪ ﻋﻦ ﺍﳊﺮﻛﺔ ﻟِﺜﻘﻠﻪ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﺎﻹﺻﺮ ﻫﻨﺎ ﺍﻟﻌﻬﺪ‬ ‫ﻀﻊ َﻋﻨْ ُ ْﻢ ا ِ ْ َ ُ ْﻢ﴾[ ﺍﻹﺻﺮ‪ ‬ﺍﻟﺜﱢﻘﻞﹸ ﺍﻟﺬﻱ ﻳ‪‬ﺄ ِ‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬و َ َ ُ‬ ‫)‪(٨‬‬
‫ۡ‬
‫ۡ‬
‫ﻋﻠﻴ ِ ْ ﴾ ﻳﻌﲏ ﻭﻳ‪‬ﻀ‪‬ﻊ‬ ‫ْ‬ ‫ۡ‬ ‫ْ ٰ‬
‫ﻛﺎﻧﺖ َ َ‬
‫واﻻﻏﻠﻞ اﻟَّ ِ َ َ‬
‫َ‬ ‫ﻭﺍﳌﻴﺜﺎﻕ ﺍﻟﺬﻱ ﺃﹸﺧﺬ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻥ ﻳ‪‬ﻌﻤﻠﻮﺍ ﲟﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻣﻦ ﺍﻷﺣﻜﺎﻡ‪ ،‬ﻭﻗﻮﻟﻪ‪َ َ ﴿ :‬‬

‫ﺍﻷﺛﻘﺎﻝﹶ ﻭﺍﻟﺸﺪﺍﺋﺪ‪ ‬ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﻭﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺫﻟﻚ ﻣِﺜﻞ ﻗﺘﻞِ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻗﻄﻊِ ﺍﻷﻋﻀﺎﺀ ﺍﳋﺎﻃﺌﺔ‪ ،‬ﻭﻗﹶﺮ‪‬ﺽِ‬
‫ﺍﻟﻨ‪‬ﺠﺎﺳﺔ ﻋﻦ ﺍﻟﺒﺪﻥِ ﻭﺍﻟﺜﻮﺏِ ﺑﺎﳌِﻘﹾﺮ‪‬ﺍﺽ‪ ،‬ﻭﺗﻌﻴﲔ ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﲢﺮﱘ ﺃﺧﺬ ﺍﻟﺪ‪‬ﻳ‪‬ﺔ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻌﻤﻞ ﰲ ﻳﻮﻡ ﺍﻟﺴﺒﺖ‪ ،‬ﻭﺃﻥﹼ‬
‫ﺻﻼ‪‬ﻢ ﻻ ﲡﻮﺯ ﺇﻻ ﰲ ﺍﻟﻜﻨﺎﺋﺲ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﺷ‪‬ﺒ‪‬ﻬﺖ ﺑﺎﻷﻏﻼﻝ ﳎﺎﺯﺍﹰ ﻷﻥ ﺍﻟﺘﺤﺮﱘ‬
‫ﳝﻨﻊ ﻣﻦ ﺍﻟﻔﻌﻞ ﻛﻤﺎ ﺃﻥ ﺍﻟﻐ‪‬ﻞﱠ ﻳ‪‬ﻤﻨﻊ ﻣﻦ ﺍﻟﻔﻌﻞ‪ .‬ﻭﻗﻴﻞ ﺷﺒ‪‬ﻬﺖ ﺑﺎﻷﻏﻼﻝ ﺍﻟﱵ ﺗ‪‬ﺠﻤﻊ ﺍﻟﻴﺪ‪ ‬ﺇﱃ ﺍﻟﻌ‪‬ﻨﻖ‪ ،‬ﻓﻜﻤﺎ ﺃﻥﹼ ﺍﻟﻴﺪ ﻻ ﺗ‪‬ﻤ‪‬ﺪ‪ ‬ﻣ‪‬ﻊ‪ ‬ﻭﺟﻮﺩ‬
‫ﺍﻟﻐ‪‬ﻞﹼ ﻓﻜﺬﻟﻚ ﻻ ﺗ‪‬ﻤﺘﺪ‪ ‬ﺇﱃ ﺍﳊﺮﺍﻡ ﺍﻟﺬﻱ ﻧ‪‬ﻬﻴﺖ‪ ‬ﻋﻨﻪ‪ ،‬ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻷﺛﻘﺎﻝﹸ ﰲ ﺷﺮﻳﻌﺔ ﺳﻴ‪‬ﺪﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺟﺎﺀ‬
‫ﻧﺒﻴ‪‬ﻨﺎ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻧﺴﺦ ﺫﻟﻚ ﻛﻠﹼﻪ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺟ‪‬ﻤﻞ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫وﻋﺰروہ ُ﴾ وﻗﺮوه ﴿ َو َ َ ُ ْوہ ُ َ َ ُ‬
‫واﺗﺒﻌﻮا‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا ﺑ ِ ٖ ﴾ ﻣﻨﻬﻢ ﴿ َ َ ُ ْ‬ ‫َﻋﻠَﻴْ ِ ْﻢ﴾ ﻛﻘﺘﻞ اﻟﻨﻔﺲ ﰲ اﻟﺘﻮﺑﺔ وﻗﻄﻊ أﺛﺮ اﻟﻨﺠﺎﺳﺔ ﴿ َ ِ‬
‫ﻓﺎﻟﺬ ْ َ‬
‫)‪(١‬‬

‫ﻗﻞ﴾ ﺧﻄﺎب ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ َﻳﺎﻳ َﺎ‬ ‫ْﻠﺤﻮن﴿‪ْ ُ ﴿ ﴾﴾۱۵۷‬‬ ‫ﻣﻌ ﴾ أي اﻟﻘﺮآن ﴿ا ُٓوﻟ ٰ ِ َ ُ ُﻢ ْ ُ‬
‫اﻟﻤﻔ ِ ُ ْ َ‬ ‫ُﻧﺰل َ َ‬
‫ﻟﺬي ا ْ ِ َ‬
‫اﻟﻨﻮر ا ِ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٢‬‬
‫َْ‬
‫اﻟﻴﻜﻢ ِ ۨ‬
‫ورﺳﻮﻟ ِ ِ اﻟﻨ ِ ْاﻻ ُ ِ ْ‬
‫اﻟﺬي‬ ‫وﻳﻤﻴﺖ َﻓﺎ ِ ُ ْ‬
‫ٰﻣﻨﻮا ِﺑﺎﷲ ِ َ َ ُ ْ‬ ‫واﻻرض َ ۤﻻ ِاﻟ ٰ َ ِاﻻ ُ َﻮ ﻳ ُ ْ ٖ َ ُ ِ ْ ُ‬ ‫اﻟﺬي ﻟَ ٗ ُﻣﻠْ ُ ٰ ٰ ِ‬
‫اﻟﺴﻤﻮت َ ْ َ ْ ِ‬ ‫رﺳﻮل اﷲِ ِ َ ْ ُ ْ َ ْ َ‬
‫ﺟﻤﻴﻌﺎ ِ ْ‬ ‫اﻟﻨﺎس ا ِ ْ َ ُ ْ ُ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫ُ‬
‫ﻣﻮ ا ُﻣ ٌﺔ﴾)‪ (٦‬ﲨﺎﻋﺔ‬ ‫ﺘﺪون﴿‪ ﴾﴾۱۵۸‬ﺗﺮﺷﺪون ﴿ َ ِ ْ‬
‫وﻣﻦ َ ْﻗﻮم ِ ُ ْ‬ ‫واﺗﺒﻌﻮہ ُ َ َ ُ ْ‬
‫ﻟﻌﻠﻜﻢ ﺗَ ْ َ ُ ْ َ‬ ‫ﻠﻤﺘ ِ ٖ ﴾ اﻟﻘﺮآن ﴿ َ ِ ُ ْ‬ ‫ﻳﺆﻣﻦ ِﺑﺎﷲ ِ َو َ ِ ٰ‬
‫ُْ ِ ُ‬
‫)‪(٧‬‬ ‫)‪(٥‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻣﻨﻬﻢ[ ﺇﻧ‪‬ﻤﺎ ﻗﹶﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣ‪‬ﺨﺼﻮﺹ‪ ‬ﺑﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻻ ﻋﺎﻡ‪ ‬ﳉﻤﻴﻊ ﻣﺆﻣِﻨِﻲ ﻋﺎﻟﹶﻢ‪ ،‬ﻭﻻ ﻳ‪‬ﻮﺭ‪‬ﺩ ﻋﻠﻴﻪ ﺃﻥﹼ ﺍﻟﻔﻼ ‪‬‬
‫ﺡ‬ ‫)‪(١‬‬
‫ﻟِﻜﻞﹼ ﻣ‪‬ﻦ ﺁﻣﻦ‪ ‬ﺑﻪ ﻭﻋ‪‬ﺰ‪‬ﺭ‪‬ﻩ )ﻛﻤﺎ ﻳ‪‬ﻈﻬﺮ ﻣِﻦ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ( ﻓﹶﻠِﻢ ﺧ‪‬ﺺ‪ ‬ﺑﻨ‪‬ﻮ ﺇﺳﺮﺍﺋﻴﻞ؟ ﻭﺣﺎﺻِﻞﹸ ﺍﳉﹶﻮﺍﺏِ ﺃ‪‬ﻢ ﺇﻧ‪‬ﻤﺎ ﺧ‪‬ﺼ‪‬ﻮﺍ ﺑﻪ ﻷﻥﹼ ﺍﻟﻜﻼﻡ‬
‫ﻓِﻴﻬﻢ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻘﺮﺁﻥﹶ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ﴿ ۡ‬
‫اﻟﻨﻮر﴾ ﺍﻟﻘﺮﺁﻥ ﻷﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻨﻮﺭ ﻭﻣ‪‬ﺤﺼ‪‬ﻞﹶ ﻣﻌﻨﺎﻩ ﻣ‪‬ﺎ ﻛﺎﻥ ﻇﺎﻫﺮﺍﹰ ﺑﻨﻔﺴﻪ ﻣ‪‬ﻈﻬِﺮﹰﺍ‬ ‫)‪(٢‬‬
‫ُّ‬

‫ﻟﻐﲑﻩ‪ ،‬ﻭﻫﻮ )ﺃﻱ ﺍﻟﻘﺮﺁﻥ( ﻛﺬﻟﻚ ﻟِﻈﻬﻮﺭﻩ ﰲ ﻧﻔﺴﻪ ﺑﺈﻋﺠﺎﺯﻩ ﻭﺇﻇﻬﺎﺭِﻩ ﻟﻐﲑﻩ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺇﺛﺒﺎﺕِ ﺍﻟﻨﺒﻮ‪‬ﺓ‪ ،‬ﻓﻬﻮ ﺍﺳﺘﻌﺎﺭﺓ‪ ،‬ﻓﺈﻥ ﻓﻬِﻤﺖ‪‬‬
‫ﻓﻬﻮ ﻧﻮﺭ ﻋﻠﻰ ﻧﻮﺭ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ُﻞ َﻳﺎﻳ َﺎ اﻟﻨ ُ‬
‫ﺎس﴾‪...‬ﺇﱁ[ ﺃﺗﻰ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﺩﻓﻌﺎﹰ ﻟِﻤﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻥ ﺍﻟﻔﻮﺯ ﳐﺼﻮﺹ ﲟ‪‬ﻦ ﺗ‪‬ﺒِﻌ‪‬ﻪ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑ‪‬ﲔ‪ ،‬ﻓﺄﻓﺎﺩ ﻫﻨﺎ ﺃ ﻥﹼ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻗ ْ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﻔﻮﺯ ﻟﻴﺲ ﻗﺎﺻﺮﺍﹰ ﻋﻠﻴﻬﻢ ﺑﻞ ﻛﻞﱡ ﻣ‪‬ﻦ ﺗﺒﻌﻪ ﺣﺼ‪‬ﻞﹶ ﻟﻪ ﺍﻟﻔﻮﺯ‪ ،‬ﻛﺎﻥ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺑ‪‬ﲔ ﺃﻭ ﻻ‪) .‬ﺻﺎﻭﻱ(‬
‫اﷲ ِ ۡ ُ ْ‬
‫اﻟﻴﻜﻢ﴾ ﻟِﺘ‪‬ﺠﺮِﻱ‪ ‬ﻋﻠﻴﻪ ﺍﻟﺼﻔﺎﺕ‪ ‬ﺍﻟﱵ ﺃﹸﺟﺮﻳﺖ‬ ‫ورﺳﻮﻟ ِ ِ﴾[ ﱂ ﻳﻘﻞ ½ﻓﺂﻣِﻨﻮﺍ ﺑﺎﷲ ﻭﺑِﻲ¼ ﺑﻌﺪ ﻗﻮﻟِﻪ ﴿ ِا ِ ّ ۡ َ ُ ُ‬
‫ۡ‬
‫رﺳﻮل ِ َ‬ ‫ﺑﺎﷲ َ َ ُ ْ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓَﺎ ِ ُ ْ‬
‫ٰﻣﻨﻮا ِ ِ‬ ‫)‪(٤‬‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻟِﻤﺎ ﰲ ﺍﻻﻟﺘﻔﺎﺕ ﻣِﻦ ﻣ‪‬ﺰِﻳ‪‬ﺔ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻟﻴ‪‬ﻌﻠﻢ ﺃﻥ ﺍﻟﺬﻱ ﻭﺟﺐ ﺍﻹﳝﺎﻥ ﺑﻪ ﻫﻮ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺍﳌﻮﺻﻮﻑ ﺑﺄﻧﻪ ﺍﻟﻨﱯ ﺍﻷﻣ‪‬ﻲ‪ ‬ﺍﻟﺬﻱ‬
‫ﻳ‪‬ﺆﻣﻦ ﺑﺎﷲ ﻭﻛﻠﻤﺎﺗِﻪ ﻛﺎﺋﻨﺎﹰ ﻣ‪‬ﻦ ﻛﺎﻥ ﺃﹶﻧ‪‬ﺎ ﺃﻭ ﻏﲑﻱ ﺇﻇﻬﺎﺭﺍﹰ ﻟﻠﻨ‪‬ﺼ‪ ‬ﹶﻔﺔِ ﻭﺗ‪‬ﻔﺎﺩﻳﺎﹰ ﻣِﻦ ﺍﻟﻌ‪‬ﺼ‪‬ﺒِﻴ‪‬ﺔ ﻟﻨﻔﺴﻪ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻘﺮﺁﻥِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﹸﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻟﻜﻠِﻤﺎﺕ ﺍﻟﻘﺮﺁﻥﹸ ﻛﻤﺎ ﺭ‪‬ﻭﻱ ﻋﻦ ﺍﺑﻦِ ﻋﺒﺎﺱ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮ‪‬ﻭﻥ ﻧﻘ ﹰ‬
‫ﻼ‬ ‫)‪(٥‬‬
‫ﻋﻦ ﻣ‪‬ﺠﺎﻫﺪ ﺃ‪‬ﺎ ﻋِﻴﺴﻰ ﺑﻦ‪ ‬ﻣﺮﱘ )ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣ‪‬ﻪ( ﺗﻌﺮﻳﻀﺎﹰ ﻟﻠﻴﻬﻮﺩ ﻭﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻥﹼ ﻣ‪‬ﻦ ﻟﹶﻢ ﻳ‪‬ﺆﻣِﻦ‪ ‬ﺑﻪ ﻟﹶﻢ ﻳ‪‬ﻌﺘ‪‬ﱪ‪ ‬ﺇﳝﺎﻧ‪‬ﻪ‪.‬‬
‫)ﺑﻴﻀﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻣﻮ اُﻣ ٌﺔ﴾[ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻫﺆﻻﺀ ﻣ‪‬ﻦ ﻫ‪‬ﻢ؟ ﻓﻘﻴﻞ ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﹶﺳ‪‬ﻠﻤﻮﺍ ﻣِﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣِﺜﻞﹸ ﻋﺒﺪِ ﺍﷲ ﺑﻦ ﺳﻼﻡ‬ ‫ﻗﻮﻟﻪ‪ْ ِ َ ﴿] :‬‬
‫وﻣﻦ َ ْﻗﻮم ِ ُ ْ‬ ‫)‪(٦‬‬
‫ﻭﺃﺻﺤﺎﺑِﻪ ﻓﺈ‪‬ﻢ ﺁﻣ‪‬ﻨﻮﺍ ﲟﻮﺳﻰ ﻭﺍﻟﺘﻮﺭﺍﺓِ ﻭﺁﻣﻨﻮﺍ ﲟﺤﻤ‪‬ﺪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﺍﻟﻘﺮﺁﻥِ‪ ،‬ﻭﺍﻋﺘﺮﺽ ﻋﻠﻰ ﻫﺬﺍ ﺑﺄ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻗﻠﻴﻠِﲔ‬
‫ﻭﻟﻔﻆ ﺍﻷﻣ‪‬ﺔ ﻳﻘﺘﻀﻲ ﺍﻟﻜﺜﺮﺓﹶ؟ ﻭﺃﹸﺟﻴﺐ‪ ‬ﻋﻨﻪ ﺑﺄ‪‬ﻢ ﳌﹼﺎ ﻛﺎﻧﻮﺍ ﳐﻠِﺼﲔ ﰲ ﺍﻟﺪ‪‬ﻳﻦ ﺟﺎﺯ ﺇﻃﻼﻕ‪ ‬ﻟﻔﻆ ﺍﻷﻣ‪‬ﺔ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪َّ ِ ﴿ :‬‬
‫ان‬

‫اﻣﺔ﴾ ]ﺍﻟﻨﺤﻞ‪ ،[١٢٠:‬ﻭﻗﻴﻞ ﻫﻢ ﻗﻮﻡ‪ ‬ﺑ‪‬ﻘﹶﻮﺍ ﻋﻠﻰ ﺍﻟﺪ‪‬ﻳﻦ ﺍﳊﻖ‪ ‬ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻗﺒﻞﹶ ﺍﻟﺘﺤﺮﻳﻒِ‬ ‫اﺑﺮﻫﻴﻢ ﻛﺎن ً‬‫ْٰ ۡ‬
‫ِ ِ َ َ َ ُ َّ‬
‫ﻭﺍﻟﺘﺒﺪﻳﻞِ ﻭﺩ‪‬ﻋ‪‬ﻮ‪‬ﺍ ﺍﻟﻨﺎﺱ‪ ‬ﺇﻟﻴﻪ‪) .‬ﺧﺎﺯﻥ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﲨﺎﻋﺔ[ ﺃﻓﺎﺩ ﺃﻥﹼ ﺍﻷﻣ‪‬ﺔ ﻫﻨﺎ ﲨﺎﻋﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﻭﺍﺣﺪﺍﹰ ﺇﺫﺍ ﻛﺎﻥ ﻳ‪‬ﻘﺘ‪‬ﺪﻯ ﺑﻪ ﻛﻤﺎ ﻣﺮ‪ ‬ﰲ ﺇﺑﺮﺍﻫﻴﻢ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(‪ ،‬ﻭﻗﺪ ﻳ‪‬ﻄﻠﹶﻖ ﻟﻔﻆﹸ ﺍﻷﻣ‪‬ﺔ ﻋﻠﻰ‬ ‫)‪(٧‬‬
‫اﻣﺔ﴾ ]ﺍﻟﺰﺧﺮﻑ‪ ،[٢٢:‬ﺃﻱ ﻋﻠﻰ ﺩِﻳﻦ ﻭﻣﻠﹼﺔ‪) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪] (١٢٨:‬ﻋﻠﻤﻴﺔ[‬ ‫ْ ٰۤ‬
‫اﺑﺂءﻧﺎ َﻋ ُ َّ ٍ‬
‫وﺟﺪﻧﺎ َ َ َ‬ ‫ﻏﲑ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‪َّ ِ ﴿ :‬‬
‫اﻧﺎ َ َ َ‬

‫‪250‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اﺛﻨ َ ْ َﻋ ْ َ َة﴾ ﺣﺎل‬‫وﻗﻄﻌﻨٰ ُ ُﻢ﴾ ﻓﺮﻗﻨﺎ ﺑﲏ إﺳﺮاﺋﻴﻞ ﴿ ْ َ‬ ‫ﻌﺪﻟﻮن﴿‪ ﴾﴾۱۵۹‬ﰲ اﳊﻜﻢ ﴿ َ َ‬ ‫ﺑﺎﻟﺤﻖ َوﺑ ِ ٖ َ ْ ِ ُ‬
‫ﺪون﴾ اﻟﻨﺎس)‪ْ ِ ﴿ (١‬‬
‫﴿ﻳ ْ ُ ْ َ‬
‫)‪(٢‬‬
‫‪٢‬‬
‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﻗﻮﻣ ﴾)‪ (٥‬ﰲ اﻟﺘﻴﻪ ﴿ َانِ ا ْ ِ ْب‬
‫اﺳﺘﺴﻘ ُ َ ْ ُ‬ ‫واوﺣ ْ َ ۤﻨﺎ ا ِ ٰ ُ ْ‬
‫ﻣﻮ ِاذ ِ ْ َ ْ ٰ‬ ‫ُﻣﻤﺎ﴾ ﺑﺪل ﳑﺎ ﻗﺒﻠﻪ ﴿ َ َ ْ َ‬ ‫اﺳﺒﺎﻃﺎ﴾ ﺑﺪل ﻣﻨﻪ‪ ،‬أي ﻗﺒﺎﺋﻞ ﴿ا َ ً‬ ‫﴿َ ْ َ ً‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫‪٢‬‬

‫ﻋﻠﻢ ُﻞ ا ُ َ ٍ‬
‫ﻧﺎس﴾ ﺳﺒﻂ‬ ‫ﻗﺪ َ ِ َ‬ ‫ﻓﺎﻧﺒﺠﺴﺖ﴾ اﻧﻔﺠﺮت ﴿ ِﻣﻨْ ُ ْ َ َ‬
‫اﺛﻨﺘﺎ َﻋ ْ َ َة َﻋ ْ ًﻨﺎ﴾ ﺑﻌﺪد اﻷﺳﺒﺎط ﴿ َ ْ‬ ‫اﻟﺤﺠﺮ﴾ ﻓﻀﺮﺑﻪ ﴿ َ َ َ َ ْ‬
‫ﺎک ْ َ َ َ‬
‫ﻌﺼ َ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬
‫ََ‬
‫اﻟﺴﻠﻮي﴾ ﳘﺎ اﻟﱰﳒﺒﲔ‬
‫اﻟﻤﻦ َو ْ ٰ‬ ‫اﻟﻐﻤﻢ﴾ ﰲ اﻟﺘﻴﻪ ﻣﻦ ﺣﺮ اﻟﺸﻤﺲ ﴿ َ َ ْ َ ْ َ‬
‫واﻧﺰﻟﻨﺎ َﻋﻠ َْﻴ ِ ُﻢ ْ َ‬ ‫ﻣﻨﻬﻢ ﴿ﻣ ْ َ ﺑَ ُ ْﻢ َ َ ْ َ‬
‫وﻇﻠﻠﻨﺎ َﻋﻠَﻴْ ِ ُﻢ ْ َ ٰ َ‬
‫)‪(١٢‬‬ ‫)‪(١١‬‬ ‫)‪(١٠‬‬ ‫)‪(٩‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻨﺎﺱ‪ [‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝ ﺍﳍﺪﺍﻳﺔ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﺮ‪‬ﻗﻨﺎ[ ﻓﹶﺴ‪‬ﺮ ﺍﻟﻘﹶﻄﻊ‪ ‬ﺑﺎﻟﺘ‪‬ﻔﺮﻳﻖِ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺎ ﻫ‪‬ﻮ ﺍﻷﻭﱃ ﻋِﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ½ﻗﹶﻄﹼﻊ¼ ﻋﻠﻰ ﺃﺻ‪‬ﻞ ﻣﻌﻨﺎﻩ ﻭﻣ‪‬ﺘﻌﺪ‪ ‬ﻟﻮﺍﺣﺪٍ ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﻧﺘِﺼﺎﺏ‪‬‬ ‫)‪(٢‬‬
‫ْ ۡ ْ‬
‫ﻋﺸﺮۃ﴾ ﺑﺎﳊﺎﻟﻴﺔ ﻷﻧ‪‬ﻪ ﺣﺎﻝﹲ ﻣِﻦ ﻣ‪‬ﻔﻌﻮﻝِ ﴿ ْ ٰ‬
‫ﻗﻄﻌﻨ ُ ُ﴾ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻔﺴ‪‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ‪ ،‬ﺃﻱ ﻓﹶﺮ‪‬ﻗﻨﺎﻫﻢ ﻣ‪‬ﻌ‪‬ﺪﻭﺩﻳﻦ‪ ‬ﺬﺍ ﺍﻟﻌ‪‬ﺪﺩ‪ ،‬ﻭﺟ‪‬ﻮ‪‬ﺯ‪‬‬
‫َ َّ‬ ‫َ‬ ‫﴿اﺛﻨ‬
‫َ َ َ‬ ‫َ‬
‫ْ ۡ ْ‬
‫ﻣﻔﻌﻮﻝﹲ ﺛﺎﻥٍ ﻟﻪ‪ ) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻋﺸﺮۃ﴾‬
‫اﺛﻨ َ َ َ َ‬
‫َ‬
‫﴿‬ ‫ﺿﻤ‪‬ﻦ ﻣﻌﲎ ½ﺻ‪‬ﻴ‪‬ﺮ¼ ﻓﹶﻴﺘﻌﺪ‪‬ﻯ ﻻﺛﻨﲔِ ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ‬
‫ﺑﻌﻀ‪‬ﻬﻢ ﺃﻧ‪‬ﻪ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻗﹶﺒﺎﺋِﻞﹶ[ ﻓﻴﻪ ﻣﺴﺎﻣ‪‬ﺤﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻘﺒﺎﺋﻞ ﺗ‪‬ﻘﺎﻝ ﻟِﻔِﺮ‪‬ﻕِ ﺍﻟﻌ‪‬ﺮ‪‬ﺏِ ﻭﻫﻢ ﺑﻨﻮ ﺇﲰﺎﻋﻴﻞ‪ ،‬ﻭﺃﻣﺎ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻴﻘﺎﻝ ﻓﻴﻬﻢ ﺃﺳﺒﺎﻁ‪،‬‬ ‫)‪(٣‬‬
‫ﻭﻣﺮﺍﺩﻩ ﺃ‪‬ﻢ ﻛﺎﻟﻘﺒﺎﺋﻞ ﰲ ﺍﻟﺘﻔﺮ‪‬ﻕ ﻭﺍﻟﺘﻌﺪ‪‬ﺩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﺪ‪‬ﻝﹲ ﳑ‪‬ﺎ ﻗﺒﻠﹶﻪ[ ﺃﻱ ﻓﻬﻮ ﺑ‪‬ﺪﻝ ﻣِﻦ ﺍﻟﺒﺪﻝ ﻭﻫﻮ ﺍﻷﺳﺒﺎﻁ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٤‬‬
‫ْ‬
‫اﻟﺤﺠﺮ﴾ ﻭﻫﻮ ﺍﻟﺬﻱ ﻓﹶﺮ‪ ‬ﺑﺜﹶﻮﺑِﻪ ﺧ‪‬ﻔﻴﻒ ﻣ‪‬ﺮ‪‬ﺑ‪‬ﻊ‬
‫َ َ َ‬
‫ﻗﻮﻣ ﴾[ ﺃﻱ ﻃﻠﺒ‪‬ﻮﺍ ﻣﻨﻪ ﺍﻟﺴ‪‬ﻘﹾﻴﺎ ﻭﻗﺪ ﻋ‪‬ﻄِﺸﻮﺍ ﰲ "ﺍﻟﺘ‪‬ﻴﻪ"‪ .‬ﻭﻗﻮﻟﻪ ﴿‬ ‫ﻗﻮﻟﻪ‪ِ ﴿] :‬اذ ِ ْ َ ْ ٰ‬
‫اﺳﺘﺴﻘ ُ َ ْ ُ‬ ‫)‪(٥‬‬
‫ﻛﺮﺃﺱ ﺍﻟﺮﺟﻞ ﺭ‪‬ﺧ‪‬ﺎﻡ ﺃﻭ ﻛﹶﺬﱠﺍﻥ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺟﻼﻟﲔ ﰲ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪(٦٠:‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻀ‪‬ﺮﺑ‪‬ﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜﻼﻡ ﺍﺧﺘﺼﺎﺭﺍﹰ‪ ،‬ﻭﺣﺬﻓﻪ ﻟﻺﳝﺎﺀ ﺇﱃ ﺃﻥﹼ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﱂ ﻳ‪‬ﺘﻮﻗﱠﻒ ﰲ ﺍﻻﻣﺘﺜﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻧ‪‬ﻔﹶﺠ‪‬ﺮ‪‬ﺕ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﻧ‪‬ﺒِﺠﺎﺱ ﻭﺍﻻﻧﻔِﺠﺎﺭ ﺍﻟﺬﻱ ﻭ‪‬ﻗﻊ ﰲ "ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ" ﲟﻌﲎ‪ ،‬ﻭﻗِﻴﻞ‪ :‬ﺑﻴﻨﻬﻤﺎ ﻓﹶﺮ ‪‬‬
‫ﻕ ﻭﻫﻮ ﺃﻥﹼ ﺍﻻﻧ‪‬ﺒِﺠﺎﺱ ﻫﻮ‬ ‫)‪(٧‬‬
‫ﺃﻭ‪‬ﻝﹸ ﺧ‪‬ﺮﻭﺝِ ﺍﳌﺎﺀ‪ ،‬ﻭﺍﻻﻧﻔِﺠﺎﺭ‪ ‬ﺍﺗ‪‬ﺴﺎﻋ‪‬ﻪ ﻭﻛﺜﺮﺗ‪‬ﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻻﻧ‪‬ﺒِﺠﺎﺱ‪ ‬ﺧ‪‬ﺮﻭﺟ‪‬ﻪ ﻣِﻦ ﺍﻟﺼ‪‬ﻠﺐ‪ ،‬ﻭﺍﻻﻧﻔِﺠﺎﺭ‪ ‬ﺧ‪‬ﺮﻭﺟ‪‬ﻪ ﻣِﻦ ﺍﻟﻠﱢﲔ ﻭﻗﻴﻞ‪ :‬ﺍﻻﻧ‪‬ﺒِﺠﺎﺱ‪ ‬ﻫﻮ‬
‫ﺍﻟﺮﺷﺢ‪ ،‬ﻭﺍﻻﻧﻔﺠﺎﺭ ﻫﻮ ﺍﻟﺴ‪‬ﻴ‪‬ﻼﻥ‪ ،‬ﻭﻇﺎﻫﺮ‪ ‬ﺍﻟﻘﺮﺁﻥ ﺍﺳﺘﻌﻤﺎﻟﹸﻬﻤﺎ ﲟﻌﲎ‪ ‬ﻭﺍﺣﺪٍ‪ ،‬ﻷﻥ ﺍﻵﻳﺘ‪‬ﲔ ﻗﺼﺔﹲ ﻭﺍﺣﺪﺓﹲ‪) .‬ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﻌ‪‬ﺪﺩِ ﺍﻷﺳﺒﺎﻁِ [ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳊِﻜﻤﺔ ﰲ ﺍﻟﻌﺪﺩ ﺍﳌﺬﻛﻮﺭِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺳِﺒ‪‬ﻂٍ ﻣﻨﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ ُ ّ ُ‬
‫ﻛﻞ﴾ ﻫﺎﻫﻨﺎ ﻹﺣﺎﻃﺔ ﺍﻟﻨﻮﻉ ﻻ ﻹﺣﺎﻃﺔ ﺍﻷﻓﺮﺍﺩ ﺍﻟﺸﺨﺼﻴﺔ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫اﻟﻐﻤﻢ﴾[ ﺃﻱ ﺍﻟﺴﺤﺎﺏ ﺃﻱ ﺟﻌﻠﻨﺎﻩ ﲝﻴﺚ ﻳ‪‬ﻠﻘﻲ ﻇﻠﱠﻪ ﻋﻠﻴﻬﻢ ﻭﻳ‪‬ﺴﲑ ﺑِﺴ‪‬ﲑﻫﻢ ﻭﻳ‪‬ﺴﻜﻦ ﺑﺈﻗﺎﻣﺘﻬﻢ‪ ،‬ﻭﻛﺎﻥ ﻳ‪‬ﱰﻝ‬ ‫َﻠﻠﻨﺎ ﻋَﻠ َْﻴ ِ ُﻢ ْ َ ٰ َ‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪َ ﴿] :‬وﻇ ْ َ‬
‫ﳍﻢ ﺑﺎﻟﻠﻴﻞ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻋ‪‬ﻤﻮﺩ ﻣِﻦ ﻧﻮﺭ ﻳ‪‬ﺴﲑﻭﻥ ﺑﻀ‪‬ﻮﺋِﻪ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﺘ‪‬ﻴﻪ ﻣِﻦ ﺣ‪ ‬ﺮ ﺍﻟﺸﻤﺲِ[ ﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﻋ‪‬ﻈﹶﻤﺔِ ﺷﺄﻥ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻔﺎﺋﻀﺔِ ﻋﻠﻰ ﺣﲔِ ﺍﻻﺣﺘﻴﺎﺝ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﺠﺒِﲔ‪ [‬ﻭﻫﻮ ﺷﻲﺀ ﺣﻠﻮ ﻛﺎﻥ ﻳﱰﻝ ﻋﻠﻴﻬﻢ ﻣﺜﻞ ﺍﻟﺜﻠﺞ ﻣﻦ ﺍﻟﻔﺠﺮ ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻓﻴﺄﺧﺬ ﻛﻞﱡ ﺇﻧﺴﺎﻥ ﺻﺎﻋﺎﹰ‪،‬‬ ‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﳘﺎ ﺍﻟ‪‬ﺘﺮ‪‬ﻧ‪ ‬‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﺮﻳﺢ‪ ‬ﺍﳉﹶﻨﻮﺏ‪ ‬ﺗ‪‬ﺴ‪‬ﻮﻕ‪ ‬ﺍﻟﻄﲑ‪ ‬ﺍﻟﺴ‪‬ﻤﺎﻧٰﻰ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻴﺄﺧﺬ ﻛﻞﱡ ﺭﺟﻞٍ ﻣﻨﻬﻢ ﻣﺎ ﻳ‪‬ﻜﻔﻴﻪ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﺎﻧﻮا ا َ ْ ُ َ‬
‫ﻔﺴ ُ ْﻢ‬ ‫َﻤﻮﻧﺎ)‪َ (٣‬و ٰﻜ ِْﻦ َ ُ‬
‫وﻣﺎ َﻇﻠ ُ ْ َ‬ ‫ﻣﻦ ﻃ َ ٰﺒﺖِ َﻣﺎ َر َ ْ ٰ ُ ْ‬
‫ﻗﻨﻜﻢ َ َ‬ ‫واﻟﻄﲑ اﻟﺴﻤﺎﱏ ﺑﺘﺨﻔﻴﻒ اﳌﻴﻢ واﻟﻘﺼﺮ‪ ،‬وﻗﻠﻨﺎ ﳍﻢ ﴿ ُ ُ ْ‬
‫ﻠﻮا ِ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫وﻗﻮﻟﻮا﴾ أﻣﺮﻧﺎ‬ ‫ﺷﺌﺘﻢ َ ُ ْ ُ ْ‬ ‫ﻠﻮا ِﻣﻨْ َﺎ َ ْ ُ‬

‫ﺣﻴﺚ ِ ْ ُ ْ‬ ‫ﻗﻴﻞ َﻟ ُ ُﻢ ْ ُ ُ ْ‬
‫اﺳﻜﻨﻮا ٰ ِﺬہ ِ اﻟْ َ ْ َ َﻳﺔ﴾ ﺑﻴﺖ اﳌﻘﺪس ﴿ َو ُ ُ ْ‬ ‫ﻳﻈﻠﻤﻮن﴿‪َ﴿ ﴾﴾۱۶۰‬و﴾ اذﻛﺮ ﴿ا ِذْ ِ ْ َ‬
‫َْ ُِْ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﺳﺠﺪا﴾ ﺳﺠﻮد اﳓﻨﺎء ﴿ ْﻐ ِ ْ ﴾ ﺑﺎﻟﻨﻮن واﻟﺘﺎء ﻣﺒﻨﻴﺎ ﻟﻠﻤﻔﻌﻮل ﴿ ُ ْ‬ ‫اﻟﺒﺎب﴾ أي ﺑﺎب اﻟﻘﺮﻳﺔ ﴿ ُ ً‬ ‫﴿ ِﺣﻄ ٌﺔ ْ ُ ُ‬
‫وادﺧﻠﻮا ْ َ َ‬
‫?‬
‫َﻜﻢ‬ ‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬

‫ﻗﻴﻞ َﻟ ُ ْﻢ﴾ ﻓﻘﺎﻟﻮا ‪ :‬ﺣﺒﺔ‬ ‫ِ‬ ‫ِ‬ ‫ﻳﻦ‬ ‫ﺛ‬

‫?‬
‫اﻟﺬي‬
‫ْ‬ ‫ِ‬ ‫ْ‬ ‫َ‬ ‫ﻏ‬ ‫ﻗﻮﻻ‬
‫ً‬ ‫َ‬ ‫ﻢ‬‫ُ‬ ‫ْ‬ ‫ﻣﻨ‬ ‫َﻤﻮا‬‫ﻠ‬‫ﻇ‬‫َ‬ ‫َ‬ ‫ْ‬ ‫اﻟﺬ‬
‫ِ‬ ‫ﻓﺒﺪل‬‫َ‬ ‫﴿‬ ‫ﻮاﺑﺎ‬ ‫‪،‬‬ ‫ﺑﺎﻟﻄﺎﻋﺔ‬ ‫ﺳﻨﺰﻳﺪ ْ ُ ْ ِ‬
‫اﻟﻤﺤﺴﻨ ِ ْ َ ﴿‪﴾﴾۱۶۱‬‬ ‫ﻃﻴﲑﺘﮑ ُْﻢ َ َ ِ ْ ُ‬
‫)‪(١١‬‬ ‫)‪(١٠‬‬
‫ْ َ‬ ‫ْ ْ َ‬ ‫ُْ‬ ‫َ َ‬ ‫َ ِ ۡٓ ٰٔ ِ‬

‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟﻄﲑ‪ ‬ﺍﻟﺴ‪‬ﻤﺎﻧٰﻰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ‪ ،‬ﻭﻗﻴﻞ ﻋﺴﻞ ﻭﻃﲑ ﻳ‪‬ﺸﺒﻪ ﺍﻟﺴﻤﺎﻧٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ۡ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﻠﻨﺎ ﳍﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ۡ‬
‫ﻛﻠﻮا ِﻣﻦ َ ِّ ٰ ِ‬
‫ﻃﻴﺒﺖ﴾‪...‬ﺇﱁ ﻣ‪‬ﻘﻮﻝ ﻗﻮﻝٍ ﳏﺬﻭﻑٍ ﻟِﻴ‪‬ﺼﺢ‪ ‬ﺍﻟﺮﺑﻂﹸ ﲟﺎ ﻗﺒﻠﹶﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ُ ُ‬ ‫)‪(٢‬‬
‫َﻤﻮﻧﺎ﴾[ ﺭﺟﻮﻉ ﺇﱃ ﺳ‪‬ﻨ‪‬ﻦِ ﺍﻟﻜﻼﻡِ ﺍﻷﻭ‪‬ﻝِ ﺑﻌﺪ‪ ‬ﺣﻜﺎﻳﺔِ ﺧﻄﺌِﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﲨﻠﺔٍ ﳏﺬﻭﻓﺔٍ ﺃﻱ ½ﻓﻈﻠﻤﻮﺍ ﺑﺄﻥ‬ ‫وﻣﺎ َﻇﻠ ُ ْ َ‬
‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬ ‫)‪(٣‬‬
‫ﻟﻦ ْ‬
‫ۡ‬ ‫ﻗﻠﺘﻢ ٰ ۡ‬
‫ﻳﻤﻮ ٰ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ﻧﺼﱪ‬ ‫ﻛﻔﺮﻭﺍ ﺑﺘﻠﻚ ﺍﻟﻨ‪‬ﻌ‪‬ﻢ ﻭﻣﺎ ﻇﻠﻤﻮﻧﺎ ﺑﺬﻟﻚ¼‪ .‬ﻭﻳ‪‬ﻮﺿِ ﺢ‪ ‬ﻫﺬﺍ ﺍﳌﻘﺪ‪‬ﺭ‪ ‬ﻣﺎ ﺣ‪‬ﻜﻲ ﻋﻨﻬﻢ ﰲ "ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ" ﺑﻘﻮﻟﻪ‪﴿ :‬واذ‬
‫ِ‬
‫َ َّ َ‬ ‫ُ‬ ‫َ ِ ُ ُ‬
‫وﺣﺪ﴾ ]ﺍﻟﺒﻘﺮﺓ‪) .[٦١:‬ﺟ‪‬ﻤﻞ(‬ ‫ﻃﻌﺎم ٰ ّ ِ ٍ‬
‫ﻋٰ َ ٍ‬
‫َ‬ ‫َ‬
‫ۡ‬
‫ﻗﻴﻞ﴾ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺫِﻛﺮ‪ ‬ﺍﳊﺎﺩﺙِ ﻭﻗﺖ‪ ‬ﺍﻟﻘﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﹸﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ِْاذ﴾ ﻣﻔﻌﻮﻝ ﳌﻘﺪ‪‬ﺭ ﻻ ﻇﺮ ‪‬‬
‫ﻑ ﻟـ﴿ ِ َ‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻴﺖ‪ ‬ﺍﳌﹶﻘﹾﺪِﺱ[ ﻭﻗﻴﻞ "ﺃﹶﺭِﳛ‪‬ﺎﺀ"‪ ،‬ﻓﺎﻟﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻋﻠﻰ ﺍﻷﻭ‪‬ﻝ )ﺃﻱ ﺍﻟﺘﻔﺴﲑِ ﺍﻷﻭ‪‬ﻝ‬ ‫)‪(٥‬‬
‫ﻭﻫﻮ "ﺑﻴﺖ ﺍﳌﻘﺪﺱ"(‪ ،‬ﻗﺎﻟﻪ ﻗﺒﻞﹶ ﺃﻥ ﻳ‪‬ﻤﻮﺕ‪ ‬ﰲ "ﺍﻟﺘ‪‬ﻴﻪ"‪ ،‬ﺃﻱ ﻗﺎﻝ ﳍﻢ‪½ :‬ﺇﺫﺍ ﺧ‪‬ﺮﺟﺘﻢ ﻣِﻦ "ﺍﻟﺘ‪‬ﻴﻪِ" ﺍﺳﻜﹸﻨﻮﺍ ﺑﻴﺖ‪ ‬ﺍﳌﹶﻘﺪِﺱ‪...‬ﺇﱁ‪ ،‬ﻭﻋﻠﻰ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟِﺴﺎﻥ ﻳ‪‬ﻮﺷ‪‬ﻊ‪) ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻋﻠﻰ ﺍﻟﺜﺎﱐ )ﺃﻱ ﺍﻟﺘﻔﺴﲑِ ﺍﻟﺜﺎﱐ ﻭﻫﻮ "ﺃﺭﳛﺎﺀ"(‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺜﺎﱐ ﻳﻜﻮﻥ ﻳ‪‬ﻮﺷ‪‬ﻊ‪) ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ( ﻗﺎﻟﹶﻪ ﳍﻢ ﺑﻌﺪ‪ ‬ﺃﹶﻥ ﺧ‪‬ﺮﺟﻮﺍ ﻣِﻦ "ﺍﻟﺘ‪‬ﻴﻪ"‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫ٌ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻣ‪‬ﺮ‪‬ﻧﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ ِ َّ‬
‫ﺣﻄﺔ﴾ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺍﳋﱪﻳﺔ‪ ،‬ﻭﺍﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴﺮ )ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ( ﻟﻴﺪﻝﹼ ﻋﻠﻰ ﺩ‪‬ﻳ‪‬ﻤ‪‬ﻮﻣﺔ‬ ‫)‪(٦‬‬
‫ﺍﳊﻂﹼ ﻭﺍﻟﺜﺒﺎﺕ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ْ‬
‫ﺽ ﻣِﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫اﻟﺒﺎب﴾ ﻋِﻮ‪ ‬‬
‫َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﺏ‪ ‬ﺍﻟﻘﺮﻳﺔِ[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺃﻥﹼ ﺍﻟﻼﻡ ﰲ ﴿‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺳﺠﻮﺩ‪ ‬ﺍﳓﻨﺎﺀٍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻟﺴﺠﻮﺩ‪ ‬ﺍﻟﻠﻐﻮﻱ ﻭﻫﻮ ﺍﻻﳓﻨﺎﺀ ﺑﺄﻥ ﻳﻜﻮﻧﻮﺍ ﻋﻠﻰ ﻫﻴﺌﺔ ﺍﻟﺮﺍﻛﻌﲔ ﻻ ﺍﻟﺸﺮﻋﻲ‪ ‬ﺑﻮﺿﻊ‬ ‫)‪(٨‬‬
‫ﺍﳉﹶﺒ‪‬ﻬﺔ ﻋﻠﻰ ﺍﻷﺭﺽ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﲨﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ِ ۡ ٓ ٰٔ ِ ُ ْ‬ ‫ْ ْ‬
‫ﻧﻐﻔﺮ ُ ْ‬
‫ﺧﻄﻴـﺘﻜﻢ﴾ ﺃﺭﺑﻊ‪ ‬ﻗﺮﺍﺀﺍﺕٍ ﺳﺒﻌﻴﺔٍ‪ ،‬ﺍﺛﻨﺘﺎﻥ ﻣﻨﻬﺎ ﺑﺎﻟﻨﻮﻥ ﻭﺍﺛﻨﺘﺎﻥ ﺑﺎﻟﺘﺎﺀ‪.‬‬ ‫ﻟﻜﻢ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻨﻮﻥ ﻭﺍﻟﺘﺎﺀ[ ﺍﳊﺎﺻﻞ ﺃﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ َّ ِ َ‬ ‫)‪(٩‬‬
‫ﺍﻷُﻭﱃ‪ :‬ﲜ‪‬ﻤﻊ ﺍﻟﺴﻼﻣﺔ ﴿ﻧ‪‬ﻐ‪‬ﻔِﺮ‪ ‬ﻟﹶﻜﹸﻢ‪ ‬ﺧ‪‬ﻄِﻴ‪‬ﺌﺂﺗِﻜﹸﻢ﴾‪ ،‬ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﲜﻤﻊ ﺍﻟﺘﻜﺴﲑ ﴿ﻧ‪‬ﻐ‪‬ﻔِﺮ‪ ‬ﻟﹶﻜﹸﻢ‪ ‬ﺧﻄﹶﺎﻳ‪‬ﺎﻛﹸﻢ‪ ،﴾‬ﺍﻟﺜﺎﻟﺜﺔ‪﴿ :‬ﺗ‪‬ﻐ‪‬ﻔﹶﺮ‪ ‬ﻟﹶﻜﹸﻢ‪‬‬
‫ﺧ‪‬ﻄِﻴ‪‬ﺌﹶﺘ‪‬ﻜﹸﻢ‪ ﴾‬ﺑﺎﻹﻓﺮﺍﺩ‪ ،‬ﺍﻟﺮﺍﺑﻌﺔ‪﴿ :‬ﺗ‪‬ﻐ‪‬ﻔﹶﺮ‪ ‬ﻟﹶﻜﹸﻢ‪ ‬ﺧ‪‬ﻄِﻴ‪‬ﺌﺂﺗ‪‬ﻜﹸﻢ‪ ﴾‬ﺑﺎﳉﻤﻊ‪) .‬ﺟ‪‬ﻤﻞ ﻣﻠﺨﺼﺎﹰ‪ ،‬ﺣﺎﺷﻴﺔ ﻗﺮﺓ ﺍﻟﻌﻴﻨﲔ(‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻄﺎﻋﺔ ﺛﻮﺍﺑﺎً[ ﺃﺷﺎﺭ ﺑﺎﻷﻭﻝ ﺃﻱ ½ﺑﺎﻟﻄﺎﻋﺔ¼ ﺇﱃ ﺍﻻﺭﺗﺒﺎﻁ ﺑﺴﺎﺑﻘﻪ‪ ،‬ﻭﺑﺎﻟﺜﺎﱐ ﺃﻱ ½ﺛﻮﺍﺑﺎﹰ¼ ﺇﱃ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺍﻟﺜﺎﱐ‬
‫ۡ‬
‫ﺳﻨﺰﻳﺪ﴾‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻟـ﴿ َ َ ِ ُ‬

‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻓﻘﺎﻟﻮﺍ ﺣ‪‬ﺒ‪‬ﺔ‪...‬ﺇﱁ[ ﻫﺬﺍ ﳎﺮ‪‬ﺩ‪ ‬ﻫ‪‬ﺬﹶﻳﺎﻥ ﻣﻨﻬﻢ‪ ،‬ﻗﺼﺪ‪‬ﻫﻢ ﺑﻪ ﺇﻏﺎﻇﺔﹸ ﺳﻴ‪‬ﺪِﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻣﻌﻨ‪‬ﻰ‬
‫ﻳﻘﺎﺑﻠﻮﻥ ﺑﻪ ﻣﻌﲎ ﺍﻟﻘﻮﻝِ ﺍﻟﺬﻱ ﻗﻴﻞ ﳍﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪252‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻉ‬ ‫ﻳﻈﻠﻤﻮن﴿‪﴾﴾۱۶۲‬‬ ‫ﻣﻦ َ ٓ ِ‬
‫اﻟﺴﻤﺎء ِ َﺑﻤﺎ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ ِ ُ ْ َ‬ ‫ِﺟﺰا﴾ ﻋﺬاﺑﺎ ﴿ َ‬ ‫ﰲ ﺷﻌﺮة ‪ ،‬ودﺧﻠﻮا ﻳﺰﺣﻔﻮن ﻋ أﺳﺘﺎﻫﻬﻢ ﴿ َ َ ْ َ ْ َ‬
‫ﻓﺎرﺳﻠﻨﺎ َﻋﻠ َْﻴ ِ ْﻢ ر ْ ً‬
‫ﻉ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﺎﻧﺖ َﺣﺎ ِ َ َة ْاﻟﺒَ ْ ِۘ﴾ ﳎﺎورة ﲝﺮ اﻟﻘﻠﺰم وﻫﻲ أﻳﻠﺔ‪ ،‬ﻣﺎ وﻗﻊ ﺑﺄﻫﻠﻬﺎ؟‬
‫ﻭﻗﻒ ﻻﺯﻡ‬

‫وﺳـ َﺌْﻠ ُ ْﻢ﴾ ﻳﺎ ﳏﻤﺪ ﺗﻮﺑﻴﺨﺎ ﴿ َ ِ‬

‫ﻋﻦ ْاﻟ َ ْ َﻳﺔ ِ اﻟ ِ ْ َ َ ْ‬ ‫﴿َ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫اﻟﺴﺒﺖِ ﴾ ﺑﺼﻴﺪ اﻟﺴﻤﻚ)‪ (٨‬اﳌﺄﻣﻮرﻳﻦ ﺑﱰﻛﻪ ﻓﻴﻪ)‪﴿ (٩‬ا ِذْ﴾ ﻇﺮف ﻟـ½ﻳﻌﺪون¼ ﴿ َ ْ ِ‬
‫ﺗﺎﺗﻴْ ِ ْﻢ‬ ‫ﻌﺪون﴾ ﻳﻌﺘﺪون ﴿ ِ‬ ‫﴿ا ِذْ َ ْ ُ ْ َ‬
‫?‬
‫)‪(٧‬‬
‫‪٢ ٣‬‬ ‫‪٣‬‬
‫ْ‬ ‫‪٢‬‬
‫ﺘﻮن﴾)‪ (١١‬ﻻ ﻳﻌﻈﻤﻮن اﻟﺴﺒﺖ أي ﺳﺎﺋﺮ اﻷﻳﺎم ﴿ َﻻ‬ ‫ﻳﻮم َﺳ ْﺘ ِ ِ ْﻢ ُ ًﻋﺎ﴾ ﻇﺎﻫﺮة ﻋ اﳌﺎء ﴿ َ ْ َ‬
‫وﻳﻮم َﻻ َ ْﺴ ِ ُ ْ َ‬
‫)‪(١٠‬‬
‫ﺣ ِ ْ َﺘﺎﻧ ُ ُ ْﻢ َ ْ َ‬

‫ﻗﻮﻟﻪ‪] :‬ﻓﻘﺎﻟﻮﺍ ﺣ‪‬ﺒ‪‬ﺔ ﰲ ﺷ‪‬ﻌ‪‬ﺮ‪‬ﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻓﻴﻤﺎ ﺑﺪ‪‬ﻟﻮﻩ ﻋﻠﻰ ﻭﻓﻖ ﻋﺎﺩﺗﻪ ﻟِﻤﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ‪½ :‬ﺣ‪‬ﺒ‪‬ﺔ‬ ‫)‪(١‬‬
‫ﰲ ﺷ‪‬ﻌ‪‬ﺮﺓ¼‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ ½ﰲ ﺷﻌﲑﺓ¼‪ ،‬ﻭﻗﻴﻞ ﻗﺎﻟﻮﺍ ½ﺣِﻨ‪‬ﻄﹶﺔ ﺣﺒ‪‬ﺔ ﲪﺮﺍﺀ ﰲ ﺷ‪‬ﻌ‪‬ﺮﺓ¼‪) .‬ﺗﻔﺴﲑ ﺍﻟﺜﻌﺎﻟﱯ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺩ‪‬ﺧ‪‬ﻠﻮﺍ ﻳ‪‬ﺰﺣ‪‬ﻔﹸﻮﻥ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ‪‬ﻢ ﻛﻤﺎ ﺑﺪﻟﻮﺍ ﺍﻟﻘﻮﻝ ﻛﺬﺍ ﺑﺪﻟﻮﺍ ﺍﻟﻔﻌﻞ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﺎﻛﺘ‪‬ﻔﻲ ﰲ ﺍﻵﻳﺔ ﺑﺬﻛﺮ ﺗﺒﺪﻳﻠﻬﻢ‬ ‫)‪(٢‬‬
‫ْ‬ ‫ۡ‬ ‫ۡ‬
‫اﻟﺤﺮ﴾ ]ﺍﻟﻨﺤﻞ‪ [٨١:‬ﺃﻱ ﻭﺍﻟﱪﺩ‪ .‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻧ‪‬ﻬﻢ ﻗﺪ ﺑﺪ‪‬ﻟﻮﺍ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ ﻓﹶﻠِﻢ‬
‫ُ َ َّ‬
‫ﺗﻘﻴﻜﻢ‬ ‫ﺍﻟﻘﻮﻝﹶ ﻟﺪﻻﻟﺘﻪ ﻋﻠﻰ ﺗﺒﺪﻳﻞ ﺍﻟﻔﻌﻞ ﻛﻘﻮﻟﻪ ﴿ َ ٰ ِ َ‬
‫ﺳﺮﺑﻴﻞ َ ِ ُ‬

‫ﺧ‪‬ﺺ‪ ‬ﺍﻟﻘﻮﻝﹸ ﺑﺎﻟﺘﺒﺪﻳﻞ؟‪) .‬ﺍﻟﻠﺒﺎﺏ ﰲ ﻋﻠﻮﻡ ﺍﻟﻜﺘﺎﺏ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬

‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﺃﹶﺳ‪‬ﺘ‪‬ﺎﻫِﻬﻢ[ ﺃﻱ ﺃﺩﺑﺎﺭﻫﻢ‪ ،‬ﲨﻊ‪½ ‬ﺳ‪‬ﺘ‪‬ﻪٍ¼ ﺑﻮﺯﻥ ½ﺳ‪‬ﺒ‪‬ﺐٍ¼ ﻭﻫﻮ ﺍﻟﺪ‪‬ﺑﺮ‪ .‬ﻭﰲ "ﺍﳌﺼﺒﺎﺡ" ﺍﻹِﺳ‪‬ﺖ‪ ‬ﺑﻮﺯﻥ ½ﺣِﻤﻞ¼ ﺍﻟﻌﺠﻴﺰﺓﹸ‬ ‫)‪(٣‬‬
‫ﻭﻳﺮﺍﺩ ﺑﻪ ﺣﻠﻘﺔ ﺍﻟﺪﺑﺮ‪ ،‬ﻭﺍﻷﺻﻞ ½ﺳ‪‬ﺘ‪ ‬ﻪ¼ ﺑﺎﻟﺘﺤﺮﻳﻚ‪ ،‬ﻭﳍﺬﺍ ﻳ‪‬ﺠﻤﻊ ﻋﻠﻰ ½ﺃﹶﺳ‪‬ﺘ‪‬ﺎﻩٍ¼ ﻛـ½ﺳ‪‬ﺒ‪‬ﺐٍ ﻭ‪‬ﺃﹶﺳ‪‬ﺒ‪‬ﺎﺏٍ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻋﺬﺍﺑﺎ[ ﻭﻫﻮ ﺍﻟﻄﺎﻋﻮﻥ‪ ،‬ﻭﻣﺎﺕ ﺑﻪ ﻣﻨﻬﻢ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﺳﺒﻌﻮﻥ ﺃﻟﻔﺎﹰ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪ً ] :‬‬ ‫)‪(٤‬‬
‫ْ ُ ۡ‬ ‫ْ‬
‫واذ ۡ‬‫ﺌﻠ ُ ْﻢ﴾[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ½ﺍﺫﻛﹸﺮ¼ ﺍﳌﻘﺪ‪‬ﺭ ﰲ ﻗﻮﻟﻪ ﴿ ِ‬‫وﺳـ َ ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫اﺳﻜﻨﻮا﴾‪...‬ﺇﱁ‪ ،‬ﻭﺳﺒﺐ ﻧﺰﻭﳍﺎ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﺍﺩ‪‬ﻋ‪‬ﻮﺍ‬ ‫ُ‬ ‫ﻗﻴﻞ ﻟ‬
‫ِ َ َ ُ ُ‬ ‫َ‬ ‫ﻗﻮﻟﻪ‪ْ َ ﴿] :‬‬ ‫)‪(٥‬‬
‫ﻭﻗﺎﻟﻮﺍ ﱂ ﻳ‪‬ﺼﺪﺭ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻛﻔﺮ‪ ‬ﻭﻻ ﳐﺎﻟﻔﺔﹲ ﻟﻠﺮﺏ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﻌﺮﻓﻮﻥ ﻣﺎ ﻭﻗﻊ ﻷﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻭﻳ‪‬ﺨﻔﹸﻮﻧ‪‬ﻪ ﻭﻳﻌﺘﻘﺪﻭﻥ ﺃﻧﻪ ﻻ‬
‫ﻳ‪‬ﻌﻠﻤﻪ ﺃﺣﺪ ﻏﲑ‪‬ﻫﻢ‪ ،‬ﻓﺄﻣﺮﻩ ﺍﷲُ ﺗﻌﺎﱃ ﺃﻥ ﻳ‪‬ﺴ‪‬ﺄﹶﻟﹶﻬﻢ ﻋﻦ ﺣﺎﻝ ﺃﻫﻞ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﻭﻣﺎ ﻭ‪‬ﻗﻊ ﳍﻢ ﺗﻮﺑﻴﺨﺎﹰ ﻭﺗﻘﺮﻳﻌﺎﹰ ﻭﺗﻘﺮﻳﺮﺍﹰ ﳍﻢ ﲟﺎ ﻳ‪‬ﻌﻠﻤﻮﻥ‬
‫ﻣﻦ ﺣﺎﻝ ﺃﻫﻠﻬﺎ‪ ،‬ﻓﺬﻛﺮ ﳍﻢ ﻗﺼ‪‬ﺔ ﺃﻫﻠِﻬﺎ‪ ،‬ﻓﺒ‪‬ﻬِﺘﻮﺍ ﻭﻇﻬ‪‬ﺮ ﻛﹶﺬِﺑ‪‬ﻬﻢ ﰲ ﺩﻋﻮﺍﻫﻢ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻭﻛﺎﻧﺖ ﻭﺍﻗﻌﺔﹸ ﺃﻫﻞِ ﺍﻟﻘﺮﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ‬
‫ﺯ‪‬ﻣﻦ ﺳﻴﺪﻧﺎ ﺩﺍﺅﺩ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻭ‪‬ﻗﻊ ﺑﺄﻫﻠﻬﺎ؟[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﺃﹸﻣِﺮ ﺃﹶﻥ ﻳ‪‬ﺴﺌﻞ‪ ،‬ﻭﻓﻴﻪ ﺇﳝﺎ ٌﺀ ﺇﱃ ﺃﻥﹼ ﺍﳌﻀﺎﻑ ﳏﺬﻭﻑ ﻷﻥ ﺍﳌﺴﺆﻭﻝ ﻋﻨﻪ ﻟﻴﺲ‬ ‫)‪(٦‬‬
‫ﻧﻔﺲ‪ ‬ﺍﻟﻘﺮﻳﺔِ‪ ،‬ﺑﻞ ﻣﺎ ﻭ‪‬ﻗﻊ ﺑﺄﻫﻠﻬﺎ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻌﺘﺪ‪‬ﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ ْ ۡ‬
‫ﻳﻌﺪون﴾ ﻣِﻦ ﺍﻟﺘﻌﺪ‪‬ﻱ ﺑﺄﻥ ﻛﺎﻥ ﺃﺻﻠﻪ ½ﻳ‪‬ﻌﺘﺪﻭﻥ¼ ﻻ ﻣِﻦ ﺍﻟﻌ‪‬ﺪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫َ ُ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺼ‪‬ﻴﺪِ ﺍﻟﺴﻤﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﺑﻪ ﺍﻟﺘﻌﺪ‪‬ﻱ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺄﻣﻮﺭِﻳﻦ ﺑﺘﺮﻛﻪ ﻓﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻟﻴﻞ ﺍﻟﺘﻌﺪ‪‬ﻱ ﺑﺼﻴﺪ ﺍﻟﺴﻤﻚ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ِ ْ ﴾‪ ،‬ﲨﻊ‪½ ‬ﺷﺎﺭِﻉ¼ ﻣِﻦ ½ﺷ‪‬ﺮ‪‬ﻉ‪ ‬ﻋﻠﻴﻪ¼ ﺇﺫﺍ ﺩ‪‬ﻧ‪‬ﺎ ﻭﺃﹶﺷﺮ‪‬ﻑ‪ ‬ﺃﻱ ﺗ‪‬ﺄﺗﻴﻬﻢ ﻇﺎﻫﺮﺓﹰ ﻋﻠﻰ ﻭﺟﻪ‬ ‫﴿ ۡ ۡ‬
‫ﺗﺎﺗﻴ‬ ‫)‪ (١٠‬ﻗﻮﻟﻪ‪ً ُ ﴿] :‬ﻋﺎ﴾[ ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞ‬
‫َ ِ‬

‫ﺍﳌﺎﺀ ﻗﺮﻳﺒﺔﹰ ﻣِﻦ ﺍﻟﺴﺎﺣﻞ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(‬

‫ﺘﻮن﴾[ ﺃﻱ ﻻ ﻳ‪‬ﺮﺍﻋ‪‬ﻮﻥ ﺃﻣﺮ‪ ‬ﺍﻟﺴﺒﺖِ‪ ،‬ﻟﻜﻦ ﻻ ﲟﺠﺮ‪‬ﺩ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﳌﺮﺍﻋﺎﺓ ﻣ‪‬ﻊ‪ ‬ﲢﻘﻖ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻛﻤﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻦ ﺍﻟﻨﻈﻢ‬
‫وﻳﻮم َﻻ َ ْﺴ ِ ُ ْ َ‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪َ ْ َ ﴿] :‬‬
‫ﺴﺒﺘﻮن﴾ ﺃﻱ ﻻ ﻳﻜﻮﻥ ﻳﻮﻡ ﺳﺒﺖ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺗﺄﺗﻴﻬﻢ ﺣِﻴﺘﺎﻧ‪‬ﻬﻢ ﻳﻮﻡ‪‬‬‫ﺑﻞ ﻣﻊ ﺍﻧﺘﻔﺎﺋﻬﺎ ﻣﻌﺎ ﺃﻱ ﻻ ﺳﺒﺖ ﻭﻻ ﻣﺮﺍﻋﺎﺓ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺼﺎﻭﻱ‪ :‬ﻗﻮﻟﻪ ﴿ﻻ ْ ۡ‬
‫َ َ ِ ُ َ‬

‫‪Å‬‬
‫‪253‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ْﺴﻘﻮن﴿‪ ﴾﴾۱۶۳‬وﳌﺎ ﺻﺎدوا اﻟﺴﻤﻚ اﻓﱰﻗﺖ اﻟﻘﺮﻳﺔ أﺛﻼﺛﺎ؛ ﺛﻠﺚ ﺻﺎدوا‬ ‫ﺎﻧﻮا َﻔ ُ ُ ْ َ‬ ‫ﺗﺎﺗﻴْ ِ ْﻢ﴾ اﺑﺘﻼء ﻣﻦ اﷲ ﴿ َﻛﺬٰ ﻟ ِ َ َ ْ ُ ْ‬
‫ﻧﺒﻠﻮ ُ ْﻢ ِ َﺑﻤﺎ َ ُ ْ‬ ‫َْ ِ‬

‫ﺍﻟﻨﺼﻒ‬
‫)‪(١‬‬

‫ﻧـــــــــــــــــ‬
‫ﻣﻌﻬﻢ وﺛﻠﺚ ‪‬ﻮﻫﻢ وﺛﻠﺚ أﻣﺴﻜﻮا ﻋﻦ اﻟﺼﻴﺪ واﻟﻨﻬﻲ ﴿ َوا ِذْ﴾ ﻋﻄﻒ ﻋ ½إذ¼ ﻗﺒﻠﻪ ﴿ َ َ ْ‬
‫?‬
‫ﻗﺎﻟﺖ ا ُﻣ ٌﺔ ﻣﻨْ ُ ْﻢ﴾ ﻟﻢ ﺗﺼﺪ وﻟﻢ ﺗﻨﻪ‬ ‫)‪(٢‬‬

‫ﳌﻦ ‪‬ﻰ‪ِ ﴿ :‬ﻟﻢ َ ﻌ ُِﻈﻮن َ ۨ‬

‫رﺑﻜﻢ﴾ ﻟﺌﻼ‬ ‫ﺑﻬﺎ ﴿ا ِ ٰ َ ُ ْ‬ ‫ﻗﺎﻟﻮا﴾ ﻣﻮﻋﻈﺘﻨﺎ)‪ٌ َ ِ ْ َ ﴿ (٣‬‬
‫ﻣﻌﺬرة﴾ ﻧﻌﺘﺬر‬ ‫ْ‬ ‫ﺷﺪﻳﺪا َ ُ‬
‫ﻋﺬاﺑﺎ َ ِ ْ ً‬
‫ً‬ ‫ﻣﻌﺬﺑ ُ ُ ْﻢ َ َ‬
‫َ‬ ‫ُ‬ ‫ﻗﻮﻣﺎ اﷲُ ُﻣ ْ ِﻠﻜ ُ ُ ْﻢ َ ْاو‬
‫َ َْ َْ‬

‫‪١٢.‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﺴﻮا﴾ ﺗﺮﻛﻮا)‪َ ﴿ (٦‬ﻣﺎ ذ ُ ُ ْوا﴾ وﻋﻈﻮا)‪﴿ (٧‬ﺑ ِ ۤ ٖ ﴾‬ ‫ﻳﺘﻘﻮن﴿‪ ﴾﴾۱۶۴‬اﻟﺼﻴﺪ ﴿ َﻓﻠَﻤﺎ َ ُ ْ‬
‫)‪(٥‬‬
‫وﻟﻌﻠ ُ ْﻢ َ ُ ْ َ‬ ‫ﻧﻨﺴﺐ إﱃ ﺗﻘﺼﲑ ﰲ ﺗﺮك اﻟﻨﻬﻲ ﴿ َ َ َ‬
‫)‪(٤‬‬

‫ﻌﺬاب ﺑ َ ِ ْﻴﺲ﴾ ﺷﺪﻳﺪ ﴿ ِ َﺑﻤﺎ َ ُ ْ‬ ‫َﻤﻮا﴾ ﺑﺎﻻﻋﺘﺪاء ﴿ ِ َ َ‬ ‫ﻳﻦ َﻇﻠ ُ ْ‬‫اﻟﺬ ْ َ‬ ‫ﻋﻦ اﻟﺴﺆ ِ َ َ َ ْ َ‬ ‫ﻳﻦ َﻳﻨْ َ ْ َ‬
‫اﻟﺬ ْ َ‬ ‫ﻓﻠﻢ ﻳﺮﺟﻌﻮا ﴿ َ ْ َ‬
‫?‬
‫ﺎﻧﻮا‬ ‫واﺧﺬﻧﺎ ِ‬ ‫ﻮن َ ِ‬ ‫اﻧﺠ ْ َﻨﺎ ِ‬ ‫)‪(٨‬‬

‫ﺧﺴ ِ ْ َ ﴿‪ ﴾﴾۱۶۶‬ﺻﺎﻏﺮﻳﻦ‪،‬‬‫دة ٰ ِ‬ ‫ﻛﻮﻧﻮا)‪ً َ َ ِ (١٠‬‬

‫ْ‬ ‫ﻗﻠﻨﺎ َﻟ ُ ْﻢ ُ ْ ُ‬
‫ﻋﻦ﴾ ﺗﺮك ﴿ﻣﺎ ﻧ ُ ُ ْﻮا َﻋﻨْ ُ ُ ْ َ‬
‫)‪(٩‬‬
‫ﻋﺘﻮا﴾ ﺗﻜﱪوا ﴿ َ ْ‬ ‫َﻔ ُ ُ ْ َ‬
‫ْﺴﻘﻮن﴿‪َ ﴿ ﴾﴾۱۶۵‬ﻓﻠَﻤﺎ َ َ ْ‬
‫‪٣‬‬
‫ﻓﻜﺎﻧﻮﻫﺎ)‪........................................................................................... ،(١١‬‬
‫‪٣‬‬

‫ﺍﻟﺴﺒﺖ ﻇﺎﻫﺮﺓﹰ ﻭﻏﲑ‪ ‬ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻻ ﺗﺄﺗﻴﻬﻢ‪ ،‬ﻭﳌﹼﺎ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺭﺓﹸ ﻣ‪‬ﻮﻫِﻤ‪‬ﺔﹰ ﻗﺎﻝ ﺍﳌﻔﺴﺮ‪½ :‬ﺃﻱ ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ¼‪ ،‬ﺃﻱ ﺑﺎﻗِﻴﻬﺎ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺑﺘﻼﺀً[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣِﻜﻤﺔِ ﻋ‪‬ﺪ‪‬ﻡِ ﺇﺗﻴﺎﻥِ ﺍﻷﲰﺎﻙ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫اذ ۡ ۡ‬
‫ﺗﺎﺗﻴ ِ ْ ﴾ ﻷﻧﻪ ﺇﻣﺎ ﻇﺮﻑ ﺃﻭ ﺑ‪‬ﺪ‪‬ﻝﹲ ﻓﻴ‪‬ﻠﺰ‪‬ﻡ ﺃﻥ ﻳ‪‬ﺪﺧﻞ ﻫﺆﻻﺀ ﰲ‬ ‫ْ‬ ‫ْ‬
‫اذ ﻳ ْ ۡ‬‫]ﻋﻄﻒ ﻋﻠﻰ ﴿ﺇﺫ﴾ ﻗﺒﻠﹶﻪ[ ﺃﻱ ﻋﻠﻰ ﴿ ِ‬ ‫ﻗﻮﻟﻪ‪:‬‬
‫ﻌﺪون﴾ ﻻ ﻋﻠﻰ ﴿ ِ َ ِ‬
‫َ ُ َ‬
‫)‪(٢‬‬
‫ْ‬
‫ﻗﺎﻟﺖ﴾‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺟ‪‬ﻤﻞ(‬ ‫ﺃﻫﻞ ﺍﻟﻌﺪﻭﺍﻥ ﻭﻟﻴﺲ ﻛﺬﻟﻚ )ﻛﻤﺎ ﻣﺮ‪ ،(‬ﻭﻗﻮﻟﻪ ½ﻟِﻤﻦ ﻧ‪‬ﻬﻰ¼ ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ َ َ‬ ‫ﺣﻜﻢِ‬
‫ﻣﻌﺬرۃٌ﴾ ﺧﱪ ﶈﺬﻭﻑ‪ ،‬ﻭﰲ ﻗﺮﺍﺀﺓٍ ﺍﻟﻨﺼﺐ‪ ‬ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﻣِﻦ‬ ‫ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻈﺘ‪‬ﻨﺎ[ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴﺮ )ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ( ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃ ﻥﹼ ﴿ ِ‬
‫]ﻣ‪‬ﻮﻋِ ﹶ‬ ‫ﻗﻮﻟﻪ‪:‬‬ ‫)‪(٣‬‬
‫َ َ‬
‫ﺃﹶﺟ‪‬ﻠِﻪ‪ ،‬ﺃﻱ ﻭ‪‬ﻋ‪‬ﻈﹾﻨ‪‬ﺎﻫ‪‬ﻢ ﻷَﺟ‪‬ﻞِ ﺍﳌﹶﻌﺬِﺭﺓ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻼ ﻧ‪‬ﻨﺴ‪‬ﺐ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﹸﻨﻜﹶﺮ ﻭﺍﺟﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻟﺬﺍ ﻭ‪‬ﺭ‪‬ﺩ ﺃﻧﻪ ﻣ‪‬ﺠﻤ‪‬ﻊ ﻋﻠﻴﻪ ﰲ‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﺌﹶ ﹼ‬ ‫)‪(٤‬‬
‫ﲨﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺼﻴﺪ‪ [‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝ ﺍﻻﺗ‪‬ﻘﺎﺀ ﳏﺬﻭﻑ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﺮﻛﻮﺍ[ ﺃﻱ ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﻨﺴﻴﺎﻥ ﻻﺯِﻣ‪‬ﻪ ﻭﻫﻮ ﺍﻟﺘﺮﻙ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻋﻈﻮﺍ[ ﻟﹶﻤ‪‬ﺎ ﻓﺴ‪‬ﺮ ﺍﻟﻨﺴﻴﺎﻥﹶ ﺑﺎﻟﺘﺮﻙ ﺟ‪‬ﻌ‪‬ﻞﹶ ﺍﻟﺘﺬﻛﲑ‪ ‬ﲟﻌﲎ ﺍﻟﻮﻋﻆ ﻷﻧﻪ ﺍﳌﻨﺎﺳﺐ‪ ‬ﻟﻠﺘﺮﻙ ﻻ ﺍﻟﺘﺬﻛﲑ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻠﻢ ﻳ‪‬ﺮﺟِﻌ‪‬ﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻋﺎﻗﺒﺔِ ﻧِﺴﻴﺎﻧِﻬﻢ ﻣﺎ ﺫﹸﻛﱢﺮﻭﺍ ﺑﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ْ ْ‬ ‫ْ‬ ‫ﻋﻦ﴾ ﺗﺮﻙ ﴿ﻣﺎ ﻧ ُ ُ ْﻮا﴾[ ﻗﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ ﺃﻋﲏ ½ﺗ‪‬ﺮ‪‬ﻙ¼ ﻷﻥﹼ ﺍﻟﺘﻜﱪ ﻭﺍﻹﺑﺎﺀ ﻋﻦ ﻧﻔﺲ ﺍﳌﹶﻨﻬِﻲ‪ ‬ﻋﻨﻪ ﻻ ﻳ‪‬ﺬﹶﻡ‪ ‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫اﻣﺮ‬
‫وﻋﺘﻮا َﻋﻦ َ ِ‬
‫َ َ َ‬
‫﴿‬ ‫)‪ (٩‬ﻗﻮﻟﻪ‪ْ َ ﴿] :‬‬
‫رﺑ ِ ْ﴾ ]ﺍﻷﻋﺮﺍﻑ‪ [٧٧:‬ﺃﻱ ﻋﻦ ﺍﻣﺘﺜﺎﻟﻪ‪ ،‬ﻭﻫﻮ ﻣﺜﺎﻝﹲ ﻟﺘﻘﺪﻳﺮ ﺍﳌﻀﺎﻑ ﻣﻄﻠﻘﺎ ﻻﻗﺘﻀﺎﺀ ﺍﳌﻌﲎ ﻣ‪‬ﻊ‪ ‬ﺍﳌﻨﺎﺳ‪‬ﺒﺔ ﺑﲔ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ‪) .‬ﺷﻬﺎﺏ(‬ ‫َ ِّ‬

‫)‪ (١٠‬ﻗﻮﻟﻪ‪ْ ُ ْ ُ ﴿] :‬‬

‫ﻛﻮﻧﻮا﴾[ ﺃﹶﻣﺮ‪ ‬ﺗﻜﻮﻳﻦٍ ﻻ ﻗﻮﻝٍ‪ ،‬ﻓﻬﻮ ﻛﻨﺎﻳﺔ ﻋﻦ ﺳﺮﻋﺔ ﺍﻟﺘﺼﻴﲑ ﺇﺫ ﻻ ﻳﻜﻠﱠﻒ ﺍﻟﺸﺨﺺ‪ ‬ﺇﻻ ﲟﺎ ﻳ‪‬ﻘﺪِﺭ‪ ‬ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻮﻧ‪‬ﻬﻢ ﻗِﺮ‪‬ﺩﺓﹰ ﻟﻴﺲ‬
‫ﰲ ﻃﺎﻗﺘﻬﻢ‪) .‬ﺻﺎﻭﻱ(‬
‫) ‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻓﻜﺎﻧ‪‬ﻮ ﻫ‪‬ﺎ[ ﺇﺷﺎﺭ ﺓﹲ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ ۡ ۡ‬
‫ﻛﻮﻧﻮا﴾ ﺃﹶﻣ‪‬ﺮ‪ ‬ﺇﳚﺎﺩٍ ﻻ ﺃﻣﺮ‪ ‬ﺇﳚﺎﺏٍ‪ ،‬ﻓﺎﻧﺪ‪‬ﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇ‪‬ﻢ ﻻ ﻗﹸﺪﺭﺓﹶ ﳍﻢ ﻋﻠﻰ ﺃﻥ ﻳﻘﻠﺒﻮﺍ‬
‫ُ ُ‬
‫ﺃﻧﻔﺴ‪‬ﻬﻢ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﻟﻘﺮﺩ ﻓﻴﻠﺰ‪‬ﻡ ﺍﻟﺘﻜﻠﻴﻒ‪ ‬ﲟﺎ ﻻ ﻃﺎﻗﺔﹶ ﳍﻢ ﻭﻫﻮ ﻏﲑ ﻭﺍﻗﻊ‪) .‬ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪ ٦٥:‬ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬

‫‪254‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫وﻫﺬا)‪ (١‬ﺗﻔﺼﻴﻞ)‪ (٢‬ﳌﺎ ﻗﺒﻠﻪ‪ ،‬ﻗﺎل اﺑﻦ ﻋﺒﺎس)‪ :(٣‬ﻣﺎ أدري ﻣﺎ ﻓﻌﻞ ﺑﺎﻟﻔﺮﻗﺔ اﻟﺴﺎﻛﺘﺔ‪ ،‬وﻗﺎل ﻋﻜﺮﻣﺔ‪ :‬ﻟﻢ ‪‬ﻠﻚ ﻷ‪‬ﺎ ﻛﺮﻫﺖ‬
‫ﻣﺎ ﻓﻌﻠﻮه وﻗﺎﻟﺖ‪﴿ :‬ﻟ َِﻢ َ ﻌُِﻈْﻮَن﴾ إﱁ‪ ،‬وروى اﳊﺎﻛﻢ ﻋﻦ اﺑ‪٢‬ﻦ ﻋﺒﺎس‪ :‬أﻧﻪ‪ ٢‬رﺟﻊ إﻟﻴﻪ وأﻋﺠﺒﻪ ﴿َوا ِذْ َ َ َ‬
‫?‬
‫ﺗﺎذن﴾ أﻋﻠﻢ ﴿ َرﺑ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫اﻟﻌﺬاب﴾ ﺑﺎﻟﺬل وأﺧﺬ اﳉﺰﻳﺔ‪ ،‬ﻓﺒﻌﺚ ﻋﻠﻴﻬﻢ ﺳﻠﻴﻤﺎن وﺑﻌﺪه‬

‫‪٣‬‬
‫ﺳﻮء ْ َ َ ِ‬
‫ﺴﻮﻣ ُ ْﻢ ُ ۡٓ َ‬
‫ﻣﻦ ُ ْ ُ‬ ‫ﺒﻌ َ َﻋﻠَﻴْ ِ ْﻢ﴾ أي اﻟﻴﻬﻮد ﴿ا ِ ٰ َ ْﻳﻮم ِ ْ ِ ٰ َ‬
‫اﻟﻘﻴﻤﺔِ َ ْ‬ ‫‪٣‬‬
‫َﻟ َ ْ َ‬
‫ﲞﺘﻨﺼﺮ)‪ ،(٦‬ﻓﻘﺘﻠﻬﻢ وﺳﺒﺎﻫﻢ وﺿﺮب ﻋﻠﻴﻬﻢ اﳉﺰﻳﺔ‪ ،‬ﻓﻜﺎﻧﻮا ﻳﺆدو‪‬ﺎ إﱃ اﳌﺠﻮس إﱃ أن ﺑﻌﺚ ﻧﺒﻴﻨﺎ ﺻ اﷲ ﻋﻠﻴﻪ‬
‫‪٤‬‬ ‫‪٤‬‬
‫وﻗﻄﻌﻨٰ ُ ْﻢ﴾‬
‫رﺣﻴﻢ﴿‪ ﴾﴾۱۶۷‬ﺑﻬﻢ ﴿ َ َ ْ‬ ‫ِﻘﺎب﴾ ﳌﻦ ﻋﺼﺎه ﴿َو ِاﻧ ٗ َ َ ُ ْ ٌ‬
‫ﻟﻐﻔﻮر﴾ ﻷﻫﻞ ﻃﺎﻋﺘﻪ ﴿ ِ ْ ٌ‬ ‫ﻳﻊ اﻟْﻌ َ ِ‬‫وﺳﻠﻢ ﻓﻀﺮﺑﻬﺎ ﻋﻠﻴﻬﻢ ﴿ ِان َرﺑ َ ﻟَ َ ِ ْ ُ‬
‫‪٣‬‬ ‫‪٤‬‬
‫وﻣﻨْ ُ ْﻢ﴾ ‪..................................................‬‬ ‫ُﻣﻤﺎ﴾ ﻓﺮﻗﺎ ﴿ ِﻣﻨْ ُ ُﻢ ِ ُ ْ َ‬
‫اﻟﺼﻠﺤﻮن َ ِ‬ ‫ﻓﺮﻗﻨﺎﻫﻢ ﴿ ِ ْاﻻ َ ْ ِ‬
‫رض ا َ ً‬
‫)‪(٧‬‬

‫ْ‬
‫واﺧﺬﻧﺎ ا َّ ۡ‬ ‫ْ‬
‫ﻳﻦ﴾‪...‬ﺇﱁ‪ ،‬ﺭ‪‬ﻭﻱ ﺃﻥﹼ ﺍﻟﻨﺎﻫِﲔ ﳌﹼﺎ ﺃﹶﻳِﺴ‪‬ﻮﺍ ﻣِﻦ‬ ‫ِ‬ ‫ﻋﺘﻮا﴾‪...‬ﺇﱁ ﺗﻔﺼﻴﻞ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻪ ﺃﻱ ﻗﻮﻟﻪ ﴿ َ َ َ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﻓﻠﻤﺎ‬ ‫)‪(١‬‬
‫َ‬ ‫َ َ َّ َ َ‬
‫ﻕ‪ ،‬ﻓﺄﹶﺻﺒ‪‬ﺤﻮﺍ ﻳﻮﻣﺎ ﻭﱂ ﻳ‪‬ﺨﺮﺝ ﺇﻟﻴﻬﻢ ﺃﺣ ‪‬ﺪ ﻣِﻦ ﺍﳌﻌﺘﺪﻳﻦ‪،‬‬ ‫ﺏ ﻣﻄﺮﻭ ‪‬‬‫ﺍﺗ‪‬ﻌﺎﻅِ ﺍﳌﻌﺘﺪﻳﻦ ﻛﹶﺮِﻫ‪‬ﻮﺍ ﻣ‪‬ﺴﺎﻛِﻨ‪‬ﺘ‪‬ﻬﻢ‪ ،‬ﻓﻘﹶﺴ‪‬ﻤ‪‬ﻮﺍ ﺍﻟﻘﺮﻳﺔﹶ ﺑِﺠِﺪﺍﺭٍ ﻓﻴﻪ ﺑﺎ ‪‬‬
‫ﻓﻘﺎﻟﻮﺍ ﺇﻥﹼ ﳍﻢ ﺷﺄﻧﺎﹰ‪ ،‬ﻓﺪ‪‬ﺧﻠﻮﺍ ﻋﻠﻴﻬﻢ ﻓﺈﺫﹶﺍ ﻫﻢ ﻗِﺮ‪‬ﺩ ﹲﺓ‪ ،‬ﻓﻠﻢ ﻳ‪‬ﻌﺮِﻓﹸﻮﺍ ﺃﹶﻗﺎﺭِﺑ‪‬ﻬﻢ ﻭﻟﻜﻦ‪ ‬ﺍﻟﻘﹸﺮﻭﺩ‪ ‬ﻛﺎﻧﺖ ﺗ‪‬ﻌﺮِﻓﹸﻬﻢ ﻓﺠ‪‬ﻌﻠﺖ‪ ‬ﺗﺄﰐ ﺃﹶﻗﺎﺭِﺑ‪‬ﻬﻢ ﻭﺗ‪‬ﺸ‪‬ﻢ‪‬‬
‫ﺛﻴﺎﺑ‪‬ﻬﻢ ﻭﺗ‪‬ﺪ‪‬ﻭﺭ‪ ‬ﺑﺎﻛﻴﺔﹰ ﺣﻮﻟﹶﻬﻢ‪ ،‬ﰒﹼ ﻣﺎﺗ‪‬ﻮﺍ ﺑﻌﺪ‪ ‬ﺛﻼﺙ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ :‬ﻣ‪‬ﺴﺨﺖ ﻗﻠﻮﺑ‪‬ﻬﻢ ﻻ ﺃﺑﺪﺍﻧ‪‬ﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻭﻫﺬﺍ ﺗﻔﺼﻴﻞ ‪ ...‬ﺇﱁ [ ﺃﹶﺷﺎﺭ‪ ‬ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ‪ ‬ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﻟﻌﺬﺍﺏ‪ ‬ﺍﻟﺒ‪‬ﺌِﻴﺲ‪ ‬ﺍﳌﺬﻛﻮﺭ‪ ‬ﰱ ﻣﺎ ﻗﺒﻞﹶ ﻫﺬﻩِ ﺍﻵﻳﺔِ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻫﻮ ﺍﳌﹶﺴﺦ‪ ‬ﺍﳌﺬﻛﻮﺭ‪ ‬ﰱ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻓﻬﺬﺍ ﺍﳌﹶﺴﺦ‪ ‬ﺗﻔﺼﻴ ﹲﻞ ﻟِﻤﺎ ﻗﺒﻠﹶﻪ‪ ،‬ﻭﻗﻴﻞ ﻇﺎﻫﺮ ﺍﻵﻳﺔ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻋﺬﱠﺑ‪‬ﻬﻢ ﺃﻭ‪‬ﻻﹰ ﺑﻌﺬﺍﺏٍ‬
‫ﺷﺪﻳﺪٍ ﻓﻌ‪‬ﺘ‪‬ﻮ‪‬ﺍ ﺑﻌﺪ‪ ‬ﺫﻟﻚ ﻓﻤ‪‬ﺴ‪‬ﺨ‪‬ﻬﻢ‪) .‬ﺑﻴﻀﺎﻭﻱ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪...‬ﺇﱁ[ ﻏﺮﺿ‪‬ﻪ ﺑﻴﺎﻥﹸ ﺣﻜﻢِ ﺍﻟﻔِﺮﻗﹶﺔِ ﺍﻟﺴﺎﻛﺘﺔِ ﻭﻣﺎ ﺣ‪‬ﺼﻞﹶ ﳍﺎ‪ ،‬ﻭﺫﻟﻚ ﻷﻥﹼ ﺍﻵﻳﺔ ﻓﻴﻬﺎ ﺑﻴﺎﻥﹸ ﺣﺎﻝِ ﻓِﺮﻗﺘ‪‬ﲔ ﻓﻘﻂ‪،‬‬ ‫)‪(٣‬‬
‫ۡ‬ ‫ْ‬
‫واﺧﺬﻧﺎ ا َّ ۡ‬ ‫ۡٓ‬ ‫ﺣﻴﺚ ﻗﻴﻞ ﻓﻴﻬﺎ‪ۡ ۡ ﴿ :‬‬
‫اﻧﺠﻴﻨﺎ ا َّ ِ ۡﻳﻦ ْ ْ‬
‫ﻇﻠﻤﻮا﴾‪...‬ﺇﱁ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻳﻦ َ َ ُ‬
‫َ‬
‫ِ‬ ‫اﻟﺴﻮ ِء َ َ َ َ‬
‫ﻋﻦ ّ ُ‬
‫ﻳﻨﻬﻮن َ ِ‬
‫َ َ َ َ‬ ‫َ َ َ‬
‫ۡ‬ ‫ْ‬
‫واﺧﺬﻧﺎ ا َّ ۡ‬ ‫ٓ‬ ‫﴿ ۡ ۡ‬
‫اﻧﺠﻴﻨﺎ ا َّ ِ ۡﻳﻦ ْ ْ‬
‫ﺑﻌﺬاب‬
‫ﻇﻠﻤﻮا ِ َ َ‬
‫ﻳﻦ َ َ ُ‬ ‫ِ‬ ‫ﻋﻦ ّ ُ ۡ ِ‬
‫اﻟﺴﻮء َ َ َ َ‬ ‫ﻳﻨﻬﻮن َ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﺃﹶﻋﺠ‪‬ﺒ‪‬ﻪ[ ﺭ‪‬ﻭﻯ ﻋِﻜﺮﻣﺔﹸ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ‪ :‬ﺃﹶﲰ‪‬ﻊ‪ ‬ﺍﷲَ ﻳﻘﻮﻝ‪:‬‬
‫َ َ َ‬
‫)‪(٤‬‬
‫َ‬ ‫َ َ َ َ‬
‫ﺑَ ِ ۡﺲ﴾ ﻓﻼ ﺃﹶﺩﺭِﻱ ﻣﺎ ﻓﹸﻌﻞ ﺑﺎﻟﻔِﺮﻗﺔ ﺍﻟﺴﺎﻛﺘﺔِ ﻭﺟ‪‬ﻌ‪‬ﻞﹶ ﻳ‪‬ﺒﻜِﻲ‪ ،‬ﻗﺎﻝ ﻋﻜﺮﻣﺔﹸ ﻓﻘﻠﺖ‪ ‬ﻟﻪ ﺟ‪‬ﻌﻠﲏ ﺍﷲُ ﻓِﺪﺍﻙ ﺃﻻ ﺗ‪‬ﺮﺍﻫﻢ ﻗﺪ ﺃﹶﻧﻜﹶﺮ‪‬ﻭﺍ ﻭﻛﹶﺮِﻫ‪‬ﻮﺍ ﻣﺎ‬
‫ۡ‬
‫ﻣﻬﻠﻜ ُ ْ ﴾‪ ،‬ﻭﱂ ﻳﻘﻞ ﺍﷲُ‪½ :‬ﺃﹶﳒﹶﻴﺘ‪‬ﻬﻢ¼ ﻭﱂ ﻳﻘﻞ‪½ :‬ﺃﹶﻫﻠﹶﻜﺘ‪‬ﻬﻢ¼‪ ،‬ﻗﺎﻝ ﻓﺄﹶﻋﺠ‪‬ﺒ‪‬ﻪ ﻗﻮﱄ ﻭﺭ‪‬ﺿِﻲ‪ ‬ﺑﻪ‪،‬‬
‫ﻗﻮﻣﺎ اﷲ ُ ُ ِ ُ‬ ‫ۡ‬
‫ﺗﻌﻈﻮن ْ ۨ‬‫ﻫﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ِ ﴿ :‬ﻟﻢ ِ‬
‫َ َ ُ َ َ َ‬
‫ﻭﻗﺎﻝ‪ :‬ﻧ‪‬ﺠ‪‬ﺖِ ﺍﻟﺴﺎﻛﺘﺔﹸ‪) .‬ﲨﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻋﻠﹶﻢ‪ [‬ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺩﻓﻊِ ﻣﺎ ﻳ‪‬ﺘ‪‬ﻮ‪‬ﻫ‪‬ﻢ‪ ‬ﺃﻥﹼ ﺍﻟﺘﺄﺫﱡﻥﹶ ﻣﻌﻨﺎﻩ ﺍﻟﺘﻌﻠﱡﻢ‪ ‬ﻭﻫﻮ ﰲ ﺣﻘﱢﻪ ﺗﻌﺎﱃ ﻣ‪‬ﺤﺎﻝ‪ ،‬ﻭﺣﺎﺻﻞﹸ ﺍﻟﺪﻓﻊِ ﺃﻥﹼ ﺍﻟﺘﻔﻌ‪‬ﻞ ﻫﺎﻫﻨﺎ‬ ‫)‪(٥‬‬
‫ﺗﺎذن﴾ ﲟﻌﲎ ½ﺁﺫﹶﻥﹶ¼ ﺃﻱ ﺃﹶﻋﻠﹶﻢ‪ ‬ﻋﻠﻰ ﺣ‪‬ﺪ‪½ ‬ﺗ‪‬ﻮ‪‬ﻋ‪‬ﺪ‪ ‬ﲟﻌﲎ ﺃﹶﻭ‪‬ﻋ‪‬ﺪ‪ ،¼‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣﺎ ﻳ‪‬ﺮِﺩ‪) .‬ﲰﲔ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫َ َ َّ َ‬
‫ﲟﻌﲎ ﺍﻹﻓﻌﺎﻝ ﻓﻴﻜﻮﻥ ﴿‬
‫ﺼﺮ‪ [‬ﻋ‪‬ﻠﹶ ‪‬ﻢ ﻣ‪‬ﺮ‪ ‬ﱠﻛﺐ‪ ‬ﺗ‪‬ﺮﻛِﻴﺒﺎﹰ ﻣ‪‬ﺰ‪‬ﺟِﻴ‪‬ﺎ ﻛـ½ﺑ‪‬ﻌ‪‬ﻠﹶﺒ‪‬ﻚ‪ ¼‬ﻓﻬﻮ ﳑﻨﻮﻉ ﻣِﻦ ﺍﻟﺼ‪‬ﺮﻑ ﻟِﻠﻌ‪‬ﻠﹶﻤﻴ‪‬ﺔ ﻭﺍﻟﺘﺮﻛﻴﺐِ ﺍﳌﹶﺰﺟﻲ‪ ،‬ﻭﺇﻋﺮﺍﺑ‪‬ﻪ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺑ‪‬ﻌﺪ‪‬ﻩ ﺑ‪‬ﺨ‪‬ﺘ‪‬ﻨ‪ ‬‬ ‫)‪(٦‬‬
‫ﻋﻠﻰ ﺍﳉﺰﺀِ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﻷﻭ‪‬ﻝ ﻣ‪‬ﻼﺯِﻡ‪ ‬ﻟﻠﻔﺘﺢ‪ ،‬ﻭ½ﺑ‪‬ﺨ‪‬ﺖ¼ ﰲ ﺍﻷﺻﻞ ﲟﻌﲎ ½ﺍﺑﻦ¼ ﻭ½ﻧ‪‬ﺼ‪‬ﺮ¼ ﺍﺳﻢ‪ ‬ﺻ‪‬ﻨﻢٍ‪ ،‬ﻓﺎﳌﻌﲎ‪½ :‬ﺍﺑﻦ‪ ‬ﻫﺬﺍ ﺍﻟﺼﻨﻢِ¼‪،‬‬
‫ﻭ ‪‬ﺳﻤ‪‬ﻲ ﻫﺬﺍ ﺍﻟﻠﻌﲔ‪ ‬ﺑِﻬﺬﺍ ﺍﻻﺳﻢِ ﻷﻧﻪ ﻭ‪‬ﺟِﺪ‪ ‬ﻭﻫﻮ ﺻﻐﲑ ﻣ‪‬ﻄﺮ‪‬ﻭﺣﺎﹰ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﺼﻨﻢِ‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﹶ ‪‬ﺮﻗﹾﻨ‪‬ﺎﻫﻢ[ ﻓﹶﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ½ﻗﻄﹼﻊ¼ ﺑﺎﻕٍ ﻋﻠﻰ ﺃﺻﻞِ ﻣﻌﻨﺎﻩ ﻭﻣﺘﻌﺪ‪ ‬ﻟﻮﺍﺣﺪ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ‬ ‫)‪(٧‬‬
‫‪Å‬‬
‫‪255‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫دون ٰذﻟ ِ َ ﴾ اﻟﻜﻔﺎر واﻟﻔﺎﺳﻘﻮن ﴿ َوﺑَﻠ َْﻮﻧ ٰ ُ ْﻢ ِ ْ َ َ ٰ‬
‫?‬
‫ﺑﺎﻟﺤﺴﻨﺖِ ﴾ ﺑﺎﻟﻨﻌﻢ ﴿ َواﻟﺴﻴﺎ ِٰت﴾ اﻟﻨﻘﻢ ﴿ َ َﻟﻌﻠ ُ ْﻢ َ ْ ِ ُ ْ َ‬
‫ﻳﺮﺟﻌﻮن﴿‪﴾﴾۱۶۸‬‬ ‫ﻧﺎس ﴿ ُ ْ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻳﺎﺧﺬون َ َ َض ٰ َﺬا ْ َ ْ‬
‫اﻻد ٰ ﴾ أي‬ ‫ِﺘﺐ﴾ اﻟﺘﻮراة ﻋﻦ آﺑﺎﺋﻬﻢ ﴿ َ ْ ُ ُ ْ َ‬ ‫ﺧﻠﻒ ور ُِﺛﻮا ا ْﻜ ٰ َ‬ ‫َﻒ ِﻣﻦ َ ْﻌﺪِ ِ ْﻢ َ ْ ٌ‬ ‫ﻋﻦ ﻓﺴﻘﻬﻢ ﴿ َ َ‬
‫ﻓﺨﻠ َ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬

‫ان ْﻳﺎﺗ ِ ِ ْﻢ َ َ ٌض ْ‬
‫ﻣﺜﻠُ ٗ‬ ‫ﺳﻴﻐ َ ُ َ َﻟﻨﺎ﴾ ﻣﺎ ﻓﻌﻠﻨﺎه ﴿َو ِ ْ‬ ‫ﺣﻄﺎم ﻫﺬا اﻟﺸﻲء اﻟﺪﱐء أي اﻟﺪﻧﻴﺎ ﻣﻦ ﺣﻼل وﺣﺮام ﴿ َو َ ُ ْ ُ ْ َ‬
‫?‬
‫ﻘﻮﻟﻮن َ ُ ْ‬
‫)‪(١١‬‬ ‫)‪(١٠‬‬ ‫)‪(٩‬‬
‫=‬

‫ﺿﻤ‪ ‬ﻦ‪ ‬ﻣﻌﲎ ½ﺻﻴ‪‬ﺮ¼ ﻓﻴ‪‬ﺘﻌﺪ‪‬ﻯ ﻻﺛﻨ‪‬ﲔ‪ .‬ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﴿ ُ ً‬

‫اﻣﻤﺎ﴾ ﻣﻔﻌﻮﻝ‬ ‫اﻣﻤﺎ﴾ ﺣﺎﻻ ﻣِﻦ ﻣﻔﻌﻮﻝِ ﴿ ْ ٰ‬
‫ﻗﻄﻌﻨ ُ ْ ﴾‪ ،‬ﻭﺟ‪‬ﻮ‪‬ﺯ ﺑﻌﻀ‪‬ﻬﻢ ﺃﻧﻪ ‪‬‬ ‫﴿ُ ً‬
‫َ‬ ‫َ َّ‬ ‫َ‬
‫ﺛﺎﻥٍ‪) .‬ﺍﻟﺸﻬﺎﺏ ﰲ ﺍﻷﻋﺮﺍﻑ ﲢﺖ ﺍﻵﻳﺔ‪ ،١٦٠:‬ﻣ‪‬ﻊ‪ ‬ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ ﻭﺯﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺖ ﻟِﻤ‪‬ﻨﻌﻮﺕٍ ﳏﺬﻭﻑٍ‪ ،‬ﻭﻫﻮ ﻛﺜﲑ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﻔﺼﻴﻞﹸ ﺑـ½ﻣِﻦ‪) .¼‬ﺻﺎﻭﻱ(‬ ‫ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﺎﺱ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﹶﻥﹼ ﴿ ۡ‬
‫دون﴾ ﻧ‪‬ﻌ ‪‬‬ ‫)‪(١‬‬
‫ُ َ‬

‫ﻗﻮﻟﻪ‪َ ﴿] :‬وﺑ َﻠ َْﻮﻧ ٰ ُ ْﻢ ِ ْ َ َ ٰ‬

‫ﺑﺎﻟﺤﺴﻨﺖِ ﴾‪...‬ﺇﱁ[ ﺃﻱ ﻋﺎﻣ‪‬ﻠﹾﻨ‪‬ﺎﻫﻢ ﻣ‪‬ﻌﺎﻣ‪‬ﻠﺔﹶ ﺍﳌﺒﺘﻠِﻲ ﺍﳌﺨﺘﺒِﺮ ﺑﻨﺤﻮ ﺍﻟﻨ‪‬ﻌ‪‬ﻢِ ﻭﺍﳋﺼﺐِ ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﺑﻨﺤﻮ ﺍﳉﺪﺏِ‬ ‫)‪(٢‬‬
‫ﻭﺍﻟﺸﺪﺍﺋﺪ ﻟﹶﻌﻠﱠﻬﻢ ﻳﺘﻮﺑﻮﻥ ﻭﻳ‪‬ﺮﺟِﻌﻮﻥ ﺇﱃ ﻃﺎﻋﺔ ﺭ‪‬ﻢ‪ ،‬ﻓﺈﻥﹼ ﻛﻞﱠ ﻭﺍﺣﺪ ﻣِﻦ ﺍﳊﺴﻨﺎﺕ ﻭﺍﻟﺴﻴ‪‬ﺂﺕ ﻳ‪‬ﺪﻋﻮ ﺇﱃ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺃﻣﺎ ﺍﳊﺴﻨﺎﺕ‪‬‬
‫ﻓﻠﻠﺘﺮﻏﻴﺐ ﻭﺃﻣﺎ ﺍﻟﺴﻴﺌﺎﺕ ﻓﻠﻠﺘﺮﻫﻴﺐ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ(‬
‫ۡ‬
‫ﻳﺮﺟﻌﻮن﴾ ﻣِﻦ ½ﺭ‪‬ﺟ‪‬ﻊ‪ ¼‬ﺍﻟﻼﺯﻡ ﺩﻭﻥ ﺍﳌﺘﻌ ‪‬ﺪﻱ‪) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪] (١٨:‬ﻋﻠﻤﻴﺔ[‬‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻦ ﻓِﺴ‪‬ﻘِﻬﻢ[ ﺃﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ْ‬ ‫)‪(٣‬‬
‫َ ِ ُ َ‬

‫َﻒ ِﻣﻦ َ ْﻌﺪِ ِ ْﻢ﴾[ ﺃﻱ ﺟﺎﺀ ﻣِﻦ ﺑﻌﺪِ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻭ‪‬ﺻ‪‬ﻔﹾﻨ‪‬ﺎﻫﻢ ﻭﻗﹶﺴﻤﻨﺎﻫﻢ ﺇﱃ ﺍﻟﻘِﺴﻤ‪‬ﲔ ﺧ‪‬ﻠﹾ ‪‬‬
‫ﻒ )ﺃﻱ ﺑ‪‬ﺪ‪‬ﻝﹸ ‪‬ﺳﻮ‪‬ﺀٍ(‪ ،‬ﻭﻫﻮ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ ََﺨﻠ َ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺬﻱ ﳚﻲﺀ ﺑﻌﺪ‪ ‬ﻗﺮﻥٍ ﺁﺧ‪‬ﺮ‪ ،‬ﻭﺍﳋﹶﻠﻒ ﺑﺴﻜﻮﻥ ﺍﻟﻼﻡ ﻳ‪‬ﺴﺘﻌﻤﻞ ﰲ ﺍﻟﺸﺮ‪ ،‬ﻭﺑﻔﺘﺤِﻬﺎ ﰲ ﺍﳋﲑ‪ ،‬ﻳﻘﺎﻝ‪½ :‬ﺧ‪‬ﻠﹾﻒ‪ ‬ﺳ‪‬ﻮ‪‬ﺀٍ¼ ﺑﺴﻜﻮﻥ‬
‫ﺍﻟﻼﻡ‪ ،‬ﻭ½ﺧ‪‬ﻠﹶﻒ‪ ‬ﺻِﺪ‪‬ﻕٍ¼ ﺑﻔﺘﺤﻬﺎ‪) .‬ﺧﺎﺯﻥ(‬
‫ﺧﻠﻒ﴾[ ﻣﺼﺪﺭ ﻧ‪‬ﻌِﺖ‪ ‬ﺑﻪ ﻣﺒﺎﻟﻐﺔﹰ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺻﺤ‪‬ﺔِ ﺍﳊﹶﻤﻞِ‪ ،‬ﻭﻟﺬﻟﻚ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣ‪‬ﺨﺎﻟﻔﺔﹸ‬‫ﻗﻮﻟﻪ‪ٌ ْ َ ﴿] :‬‬ ‫)‪(٥‬‬
‫﴿َ ِ ُ‬
‫ورﺛﻮا﴾ ﻋﻦ ﻣ‪‬ﺮﺟِﻌﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ْ‬ ‫ْ‬
‫ال¼ ﰲ ﴿ ِ ٰ‬
‫اﻟﻜﺘﺐ﴾ ﻟﻠﻌﻬﺪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺘﻮﺭﺍﺓﹶ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ½‬ ‫)‪(٦‬‬
‫َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺁﺑﺎﺋﻬﻢ[ ﺃﻱ ﺃﺳﻼﻓِﻬﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﺃﹶﺟ‪‬ﺎﻧِﺐ‪ ‬ﻣﻨﻬﻢ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ ‬ﺑﺈﺭﺛِﻪ ﺍﻧﺘﻘﺎﻟﹸﻪ ﺇﻟﻴﻬﻢ ﻭﻭﻗﻮﻋ‪‬ﻪ ﰲ ﺃﹶﻳﺪِﻳ‪‬ﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫ﻕ ﻟِﺒﻴﺎﻥِ ﻣﺎ ﺻ‪‬ﻨﻌﻮﺍ ﰲ ﺍﻟﻜﺘﺎﺏ ﺑﻌﺪ‪ ‬ﺃﹶﻥﹾ ﻭ‪‬ﺭِﺛﹸﻮﻩ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺃﹶﺧ‪‬ﺬﹸﻭﺍ ﺍﻟﺮ‪‬ﺷ‪‬ﺎ ﰲ ﺍﳊﹸﻜﻮﻣﺎﺕِ‪،‬‬ ‫ﻗﻮﻟﻪ‪َ ْ ُ ُ ْ َ ﴿] :‬‬
‫ﻳﺎﺧﺬون﴾[ ﺍﺳﺘﺌﻨﺎﻑ ﻣ‪‬ﺴ‪‬ﻮ ‪‬‬ ‫)‪(٨‬‬
‫ورﺛﻮا﴾‪) .‬ﺟ‪‬ﻤﻞ(‬‫ﻭﺃﹶﺧ‪‬ﺬﹸﻭﻫﺎ ﻋﻠﻰ ﲢﺮﻳﻔﻪ‪ ،‬ﻭﻗﻴﻞ ﺇﻥﹼ ﺍﳉﻤﻠﺔ ﺣﺎﻝ ﻣِﻦ ﺍﻟﻮﺍﻭ ﰲ ﴿ َ ِ ُ‬
‫ۡ‬
‫ﻗﻮﻟﻪ‪] :‬ﻫﺬﺍ ﺍﻟﺸﻲﺀِ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻮﺻﻮﻑ ﴿ ْ‬
‫اﻻد ٰ ﴾ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫َ‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺣ‪‬ﻄﺎﻡ‪ ‬ﻫﺬﺍ ﺍﻟﺸﻲﺀِ ﺍﻟ ‪‬ﺪﻧِﻲ‪‬ﺀِ[ ﺍﳊﹸﻄﺎﻡ ﺑﺎﻟﻀﻢ‪ ‬ﺍﳌﹸﺘﻜﺴ‪‬ﺮ‪ ‬ﻣِﻦ ﺷﺪ‪‬ﺓ ﺍﻟﻴ‪‬ﺒﺲِ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ ‬ﺣ‪‬ﻘﺎﺭﺗ‪‬ﻪ ﻭﻋ‪‬ﺮ ‪‬‬
‫ﺿﺘ‪‬ﻪ ﻟﻠﺰﻭﺍﻝ‪ ،‬ﻓﺈﻥﹼ ﺍﻟﻌ‪‬ﺮ‪‬ﺽ‬
‫ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻣﺎ ﻻ ﺛﹶﺒﺎﺕ‪ ‬ﻟﻪ‪ ،‬ﻭﻣﻨﻪ ﺍﺳﺘ‪‬ﻌﺎﺭ ﺍﳌﺘﻜﻠﱢﻤﻮﻥ ½ﺍﻟﻌﺮﺽ¼ ﻟِﻤ‪‬ﻘﺎﺑِﻞ ﺍﳉﹶﻮﻫﺮِ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺍﻟﻌ‪‬ﺮ‪‬ﺽ ﺑﺎﻟﻔﺘﺢ ﲨﻴﻊ‪ ‬ﻣﺘﺎﻉِ ﺍﻟﺪﻧﻴﺎ‬
‫ﻏﲑ ﺍﻟﻨﻘﺪﻳﻦ ﻭﺑﺎﻟﺴﻜﻮﻥ ﺍﳌﺎﻝﹸ ﻭﺍﻟﻘﻴﻢ‪ ،‬ﻭﻣﻨﻪ‪½ :‬ﺍﻟﺪﻧﻴﺎ ﻋ‪‬ﺮ‪‬ﺽ‪ ‬ﺣﺎﺿِ ‪‬ﺮ ﻭﻇِﻞﱞ ﺯﺍﺋ ﹲﻞ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ۡ‬ ‫ۡ‬
‫ﻳﺎﺧﺬون﴾ ﻻ ﺇﱃ ﺍﳉﺎﺭ‪ ‬ﻭﺍ‪‬ﺮﻭﺭ ﻛﻤﺎ ﻗﻴﻞِ‪ ،‬ﻷﻧﻪ‬
‫َ ُ ُ َ‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻓﹶﻌ‪‬ﻠﹾﻨﺎﻩ[ ﺃﻱ ﺍﻷﺧﺬﹶ‪ ،‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻔﻌﻞ ﻣﺴﻨ‪‬ﺪ ﺇﱃ ﻣﺼﺪﺭِ ﴿‬
‫ﻟﻴﺲ ﻣﻐﻔﻮﺭﺍﹰ ﺣﻘﻴﻘﺔﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪256‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫َْ ُ ُ ْ‬
‫ﻳﺎﺧﺬوہ ُ﴾ اﳉﻤﻠﺔ ﺣﺎل‪ ،‬أي ﻳﺮﺟﻮن اﳌﻐﻔﺮة)‪ (١‬وﻫﻢ ﻋﺎﺋﺪون إﱃ ﻣﺎ ﻓﻌﻠﻮه ﻣﺼﺮون ﻋﻠﻴﻪ‪ ،‬وﻟﻴﺲ ﰲ اﻟﺘﻮراة وﻋﺪ‬
‫ِﺘﺐ﴾ اﻹﺿﺎﻓﺔ ﲟﻌﲎ ½ﰲ¼ ﴿ َ ْ‬
‫ان ﻻ َ ُ ْ ُ ْ‬
‫ﻘﻮﻟﻮا‬ ‫ﻳﺆﺧﺬ﴾ اﺳﺘﻔﻬﺎم ﺗﻘﺮﻳﺮ)‪َ ﴿ (٣) (٢‬ﻋﻠَﻴْ ِ ْﻢ ْ ٰ ُ‬
‫ﻣﻴﺜﻖ ا ْﻜ ٰ ِ‬ ‫اﳌﻐﻔﺮة ﻣﻊ اﻹﺻﺮار ﴿ َ َ ْ‬
‫اﻟﻢ ُ ْ َ ْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﻓﻴ ِ﴾ ﻓﻠﻢ ﻛﺬﺑﻮا ﻋﻠﻴﻪ ﺑﻨﺴﺒﺔ اﳌﻐﻔﺮة إﻟﻴﻪ ﻣﻊ اﻹﺻﺮار‬ ‫ودرﺳﻮا﴾ ﻋﻄﻒ ﻋ ½ﻳﺆﺧﺬ¼ ‪ ،‬ﻗﺮأوا ﴿ َﻣﺎ ِ ْ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬
‫َﻋ َ اﷲ ِ ِاﻻ ْ َ‬
‫اﻟﺤﻖ َ َ َ ُ ْ‬
‫ﻳﻦ‬
‫ﻧـــــــــــــــــ‬
‫ﻌﻘﻠﻮن﴿‪ ﴾﴾۱۶۹‬ﺑﺎﻟﻴﺎء)‪ (٩‬واﻟﺘﺎء أ‪‬ﺎ ﺧﲑ ﻓﻴﺆﺛﺮو‪‬ﺎ ﻋ اﻟﺪﻧﻴﺎ ﴿ َ ِ‬ ‫ﻳﺘﻘﻮن﴾ اﳊﺮام)‪َ َ َ ﴿ (٨‬‬‫ﻳﻦ َ ُ ْ َ‬
‫ﻧــــــــ ﻓﻴﺆﺛﺮﻭﻫﺎ‪١٢.‬‬

‫واﻟﺬ ْ َ‬ ‫َ‬ ‫ْ‬ ‫اﻓﻼ َ ْ ِ ُ‬ ‫واﻟﺪار ْاﻻ ٰ ِ َ ةُ َﺧ ْ ٌ ِ‬

‫ﻟﻠﺬ ْ َ‬ ‫﴿َ ُ‬
‫‪٢‬‬ ‫=‬ ‫‪٢‬‬
‫اﻟﺼﻠﻮة﴾)‪ (١٢‬ﻛﻌﺒﺪ اﷲ ﺑﻦ ﺳﻼم وأﺻﺤﺎﺑﻪ ﴿ ِاﻧﺎ‬ ‫واﻗﺎﻣﻮا ٰ َ‬‫ِﺘﺐ﴾ ﻣﻨﻬﻢ ﴿ َ َ َ ُ‬ ‫ﻳﻤﺴﻜﻮن﴾ ﺑﺎﻟﺘﺸﺪﻳﺪ واﻟﺘﺨﻔﻴﻒ ﴿ ِﺑﺎ ْﻜ ٰ ِ‬ ‫َُ ُْ َ‬
‫)‪(١١‬‬ ‫)‪(١٠‬‬

‫ۡ ۡ‬
‫وﻳﻘﻮﻟﻮن﴾ ﻷﻥﹼ ﺍﻟﻘﻮﻝﹶ ﻓﻴﻪ ﲟﻌﲎ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻭ ﺍﻟﻈﻦ‪ ،‬ﻭﻓﻴﻪ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳ‪‬ﺮﺟ‪‬ﻮﻥﹶ ﺍﳌﻐﻔﺮﺓﹶ‪...‬ﺇﱁ[ ﺃﹶﺧ‪‬ﺬﹶ ﺍﻟﺮ‪‬ﺟ‪‬ﺎﺀَ ﻣِﻦ ﻗﻮﻟِﻪ ﴿‬ ‫)‪(١‬‬
‫َ َ ُ ُ َ‬
‫ۡ ۡ‬
‫ﻳﺎﺗ ِ ْ ﴾ ﻟﻠﺤﺎﻝ‪ ،‬ﺃﻱ ﻭﺍﳊﺎﻝﹸ ﺃ‪‬ﻢ ﺇِﻥﹾ ﻳ‪‬ﺄﹾﺗِﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺃﹶﺧ‪‬ﺬﹶﻩ ﻣِﻦ ﻛﻼﻡِ ﺻﺎﺣﺐِ "ﺍﻟﻜﹶﺸ‪‬ﺎﻑ"‪ ،‬ﻭﻗﺎﻝ‬ ‫ﺃﻥﹼ ﺍﻟﻮﺍﻭ ﰲ ﻗﻮﻟﻪ ﴿ ِ‬
‫وان َّ ِ‬
‫َ‬
‫"ﺍﻟﺴ‪‬ﻔﹶﺎﻗِﺴِﻲ‪ :"‬ﺇﻧﻪ ﻣﺴﺘﺄﻧِﻒ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﻔﻬﺎﻡ‪ ‬ﺗﻘﺮﻳﺮ[ ﻓﻴﻪ ﺇﳝﺎ ٌﺀ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘِﻔﻬﺎﻡ ﻟﻴﺲ ﻟﻠﺘ‪‬ﺮﺩ‪‬ﺩِ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﺻﺤﺘِﻪ ﰲ ﺟﻨﺎﺑﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ودرﺳﻮا ﻣﺎ ِ ۡ ِ‬
‫ﻓﻴﻪ﴾ ﻋﻄﻒ ﻋﻠﻰ ﺍﳌﻌﲎ‬ ‫ۡ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﻔﻬﺎﻡ ﺗﻘﺮﻳﺮ[ ﺃﻱ ﺑِﻤﺎ ﺑﻌﺪ‪ ‬ﺍﻟﻨﻔﻲِ‪ ،‬ﻓﺎﳌﻌﲎ‪ :‬ﺃﹶﺧ‪‬ﺬﹶ ﻋﻠﻴﻬﻢ ﺍﳌﻴﺜﺎﻕ‪ ،‬ﻭﻻ ﺑﺪ‪ ‬ﻓﻘﻮﻟﹸﻪ ﴿‬ ‫)‪(٣‬‬
‫َ‬ ‫َ ََ ُ‬
‫ﻛﻤﺎ ﺭﺃﻳﺖ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪½ :‬ﺃﹶﺧﺬ ﻋﻠﻴﻬﻢ ﺍﳌﻴﺜﺎﻕ‪ ‬ﻭﺩ‪‬ﺭ‪‬ﺳ‪‬ﻮﺍ ﻣﺎ ﰲ ﺍﻟﻜﺘﺎﺏ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺍﻹﺿﺎﻓﺔ‪...‬ﺇﱁ[ ﺩ‪‬ﻓﹶﻊ‪ ‬ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﻣِﻦ ﺃﻥﹼ ﺇﺿﺎﻓﺔﹶ ﺍﳌﺼﺪﺭِ ﺇﻣ‪‬ﺎ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ﺃﻭ ﺍﳌﻔﻌﻮﻝ ﻭﺍﻟﻜﺘﺎﺏ‪ ‬ﻟﻴﺲ ﻣﻨﻬﻤﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ُ‬ ‫ﻗﻮﻟﻪ‪] :‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﲟﻌﲎ ﰲ[ ﺃﻱ ﺍﳌﻴﺜﺎﻕ‪ ‬ﺍﻟﻜﺎﺋﻦ‪ ‬ﰲ ﺍﻟﻜﺘﺎﺏ‪) .‬ﻛﺮﺧﻲ(‬ ‫)‪(٥‬‬
‫ْ ْ‬ ‫ۡ‬
‫ﻳﺆﺧﺬ﴾‪ ،‬ﻭﺟ‪‬ﻮ‪‬ﺯ‪‬‬
‫درﺳﻮا﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ ُ َ‬ ‫ََ ُ‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻄﻒ‪ ‬ﻋﻠﻰ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﹶﻥﹼ ﻗﻮﻟﹶﻪ ﴿‬ ‫)‪(٦‬‬
‫ْ ْ ْ‬
‫ﻳﺆﺧﺬ﴾ ﻣﻌﺘﺮِﺿﺎ ﺑﻴﻨﻬﻤﺎ‪) .‬ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ورﺛﻮا﴾‪ ،‬ﻓﻴﻜﻮﻥ ﻗﻮﻟﹸﻪ ﴿ َ َ‬
‫اﻟﻢ ُ َ‬ ‫ﺑﻌﻀ‪‬ﻬﻢ ﻛﻮﻧ‪‬ﻪ ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ﴿ َ ِ ُ‬

‫ﻗﻮﻟﻪ‪] :‬ﻋﻄﻒ ﻋﻠﻰ ﴿ ُ ْ َ ْ‬

‫ﻳﺆﺧﺬ﴾[ ﺃﻱ ﺍﻟﺪﺍﺧﻞِ ﻋﻠﻴﻪ ﱂ ﺍﻟﻨﺎﻓﻴﺔﹸ ﺍﻟﺪﺍﺧﻞﹸ ﻋﻠﻴﻬﺎ ﳘﺰﺓﹸ ﺍﻻﺳﺘﻔﻬﺎﻡِ ﺍﻟﺘﻘﺮﻳﺮﻱ‪ ،‬ﻓﺎﳌﻌﲎ‪½ :‬ﺃ‪‬ﻢ ﺃﹸﺧِﺬﹶ ﻋﻠﻴﻬﻢ‬ ‫)‪(٧‬‬
‫ﻣﻴﺜﺎﻕ‪ ‬ﺍﻟﻜﺘﺎﺏِ ﻭﺩ‪‬ﺭ‪‬ﺳ‪‬ﻮﺍ ﻣﺎ ﻓﻴﻪ¼‪ ،‬ﻷﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻟﺘﻘﺮﻳﺮﻱ‪ ‬ﺍﻟﻘﺼﺪ ﻣﻨﻪ ﺇﺛﺒﺎﺕ‪ ‬ﻣﺎ ﺑﻌﺪ ﺍﻟﻨﻔﻲ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳊﺮﺍﻡَ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺍﶈﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻴﺎﺀ[ ﺃﻱ ﰲ ﻗﺮﺍﺀﺓ ﺃﰊ ﻋﻤﺮﻭ ﻣﺮﺍﻋﺎﺓﹰ ﻟﻠﻐ‪‬ﻴﺒﺔ ﰲ ﺍﻟﻀﻤﺎﺋﺮِ ﺍﻟﺴﺎﺑِﻘﺔِ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﻭﺍﻟﺘﺎﺀ¼ ﺃﻱ ﺑﺎﳋﻄﺎﺏ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﺒﺎﻗِﲔ ﺍﻟﺘﻔﺎﺗﺎﹰ ﳍﻢ‬ ‫)‪(٩‬‬
‫ﺃﻭ ﻳﻜﻮﻥ ﺧﻄﺎﺑﺎ ﳍﺬﻩ ﺍﻷﻣ‪‬ﺔ ﺃﻱ‪ :‬ﺃﹶﻓﹶﻼ ﺗ‪‬ﻌﻘِﻠﻮﻥ ﺣﺎﻟﹶﻬﻢ‪) .‬ﻛﺮﺧﻲ(‬
‫ِﺘﺐ﴾[ ﻗﺎﻝ ﳎﺎﻫ ‪‬ﺪ‪ :‬ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻛـ ½ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ ﻭﺃﺻﺤﺎﺑِﻪ¼ ﺗ‪‬ﻤﺴ‪‬ﻜﻮﺍ‬ ‫ﻳﻦ ُ َ ُ ْ َ‬
‫ﻳﻤﺴﻜﻮن ِﺑﺎ ْ ﻜ ٰ ِ‬ ‫واﻟﺬ ْ َ‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪ِ َ ﴿] :‬‬
‫ﺑﺎﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ(‪ ،‬ﻓﻠﻢ ﻳ‪‬ﺤﺮ‪‬ﻓﻮﻩ ﻭﱂ ﻳ‪‬ﻜﺘﻤﻮﻩ‪ ،‬ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺃﻣﺔ ﳏﻤﺪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ .‬ﻓﺎﳌﺮﺍﺩ‬
‫ﺑﺎﻟﻜﺘﺎﺏ ﺍﻟﺘﻮﺭﺍﺓ ﻋﻠﻰ ﺍﻷﻭﻝ ﻭﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﺜﺎﱐ‪) .‬ﺍﻟﻠﺒﺎﺏ‪ ،‬ﺍﻟﺒﺤﺮ ﺍﳌﺪﻳﺪ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻣِﻨﻬﻢ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻷﻥﹼ ﺍﻟﻜﹶﻼﻡ‪ ‬ﻓﻴﻬﻢ ﻓﻴﻤﺎ ﻗﺒﻞﹸ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫واﻗﺎﻣﻮا اﻟﺼ ٰﻠﻮةَ﴾[ ﺧﺼ‪‬ﻬﺎ ﺑﺎﻟﺬﻛﺮ ﻣ‪‬ﻊ‪ ‬ﺩﺧﻮﻟِﻬﺎ ﻓﻴﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ ﺇﻇﻬﺎﺭﺍﹰ ﻟِﻤ‪ِ ‬ﺰﻳ‪‬ﺘِﻬﺎ ﻟﻜﻮ‪‬ﺎ ﻋِﻤﺎﺩ‪ ‬ﺍﻟﺪ‪‬ﻳﻦ ﻭﻧﺎﻫﻴﺔﹰ ﻋﻦ ﺍﻟﻔﺤﺸﺎﺀ‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪ُ َ َ َ ﴿] :‬‬
‫‪Å‬‬
‫‪257‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اﻟﻤﺼﻠﺤ ِ ْ َ ﴿‪ ﴾﴾۱۷۰‬اﳉﻤﻠﺔ ﺧﱪ ½اﻟﺬﻳﻦ¼‪ ،‬وﻓﻴﻪ وﺿﻊ اﻟﻈﺎﻫﺮ)‪ (١‬ﻣﻮﺿﻊ اﳌﻀﻤﺮ‪ ،‬أي أﺟﺮﻫﻢ ﴿َو﴾ اذﻛﺮ)‪﴿ (٢‬ا ِذْ‬
‫اﺟﺮَ ْ ُ ْ ِ‬ ‫َﻻ ُﻀ ْ ُ‬
‫?‬
‫ِﻴﻊ َ ْ‬
‫واﻗﻊ ﺑ ِ ِ ْﻢ﴾)‪ (٥‬ﺳﺎﻗﻂ ﻋﻠﻴﻬﻢ)‪ (٦‬ﺑﻮﻋﺪ اﷲ إﻳﺎﻫﻢ‬ ‫ﻓﻮﻗ ُ ْﻢ َ َﺎﻧ ٗ ُﻇﻠ ٌﺔ َ‬
‫وﻇﻨﻮا﴾ أﻳﻘﻨﻮا)‪َ ﴿ (٤‬اﻧ ٗ َ ِ‬ ‫اﻟﺠﺒﻞ﴾ رﻓﻌﻨﺎه)‪ (٣‬ﻣﻦ أﺻﻠﻪ ﴿ َ ْ َ‬ ‫ََ ْ َ‬
‫ﻧﺘﻘﻨﺎ ْ َ َ َ‬
‫ﺑﻮﻋﺪ ﺍﷲ‪١٢.‬‬
‫ﻣﺎ َﺗ ْ ٰ ُ ْ‬
‫ﻨﻜﻢ ِ ُﻘﻮة ٍ﴾ ﲜﺪ واﺟﺘﻬﺎد‬ ‫ﺧﺬوا َ ۤ‬
‫أﺣﻜﺎم اﻟﺘﻮراة‪ ،‬وﻛﺎﻧﻮا أﺑﻮﻫﺎ ﻟﺜﻘﻠﻬﺎ‪ ،‬وﻗﻠﻨﺎ ﳍﻢ ‪ْ ُ ُ ﴿ :‬‬ ‫ﻮا‬ ‫ﺑ?ﻮﻗﻮﻋﻪ إن ﻟﻢ ﻳﻘﺒﻠ‬
‫)‪(٨‬‬ ‫)‪(٧‬‬
‫‪٢‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫?ﺃﻱ ﲟﺎ ﺁﺗﻴٰﻨﻜﻢ‪١٢.‬‬

‫ﻓﻴ ِ﴾ ﺑﺎﻟﻌﻤﻞ ﺑﻪ ﴿ َ َ ُ ْ‬
‫?‬
‫دم ِ ْ‬
‫ﻣﻦ ُﻇ ُﻮْر ِ ِ ْﻢ﴾‬ ‫﴿ا ِذْ﴾ ﺣﲔ ﴿ َ َ َ‬
‫اﺧﺬ َرﺑ َ ِﻣﻦ ﺑَ ِ َ َ‬ ‫ﺗﺘﻘﻮن﴿‪َ﴿ ﴾﴾۱۷۱‬و﴾ اذﻛﺮ‬
‫ﻟﻌﻠﻜﻢ َ ُ ْ َ‬ ‫﴿واذْ ُ ُ ْوا َﻣﺎ ِ ْ‬
‫ﻉ‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬
‫ﻉ‬

‫ﻭﺍﳌﹸﻨﻜﹶﺮ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥﹼ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﻜﺘﺎﺏ ﻣﺸﺘﻤِﻞ ﻋﻠﻰ ﻛﻞﹼ ﻋﺒﺎﺩﺓ‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻓﻴﻪ ﻭﺿﻊ ﺍﻟﻈﺎﻫﺮ‪...‬ﺇﱁ[ ﻣﺮﺍﺩﻩ ‪‬ﺬﺍ ﺑﻴﺎﻥ ﺍﻟﺮﺍﺑﻂ ﻭﺣﺎﺻﻠﻪ ﺃﻥ ﺍﻟﺮﺍﺑﻂ ﺣﺎﺻﻞ ﺑﻠﻔﻆ ﺍﳌﺼﻠﺤﲔ ﻷﻧﻪ ﻗﺎﺋﻢ ﻣﻘﺎﻡ ﺍﻟﻀﻤﲑ‬ ‫)‪(١‬‬
‫ﺃﻱ ﺃﺟﺮﻫﻢ‪) .‬ﲨﻞ(‬
‫ْ‬
‫ﻧﺘﻘﻨﺎ﴾ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺫِﻛﺮ‪ ‬ﺍﳊﺎﺩﺙ ﻭ‪‬ﻗﺖ‪ ‬ﻧ‪‬ﺘﻖِ ﺍﳉﺒﻞِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ََ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ِاذ﴾ ﻣﻔﻌﻮﻝ ﻟِﻤﻘﺪ‪‬ﺭ ﻻ ﻇﺮﻑ‪ ‬ﻟـ﴿‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺭ‪‬ﻓﹶﻌ‪‬ﻨ‪‬ﺎﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﺑﲔِ ﻣ‪‬ﻌﺎﻧِﻲ ½ﺍﻟﻨﺘﻖِ¼‪) ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ‬ ‫)‪(٣‬‬
‫ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"(‪ ،‬ﻭﻓﺴ‪‬ﺮ ﺑﻌﻀ‪‬ﻬﻢ ﺑﺎﻟﻘﹶﻠﻊ ﻭﺍﳉﺬﺏ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ½ﺍﻟﻨﺘﻖ¼ ﻳ‪‬ﻀ‪‬ﻤ‪‬ﻦ‪ ‬ﻣﻌﲎ‬
‫½ﺍﻟﺮﻓﻊ¼‪ ،‬ﻭﻣﺎ ﻣ‪‬ﺸٰﻰ ﻋﻠﻴﻪ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﻓﻼ ﺣﺎﺟﺔﹶ ﺇﱃ ﺍﻟﺘﻀﻤﲔ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ ﻭﺯﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻳﻘﹶﻨ‪‬ﻮﺍ[ ﻓﹶﺴ‪‬ﺮ ﺍﻟﻈﻦ‪ ‬ﺑﺎﻟﻴﻘﲔ ﻷﻥﹼ ﺍﺳﺘﻘﺮﺍﺭ ﺍﳉﺒﻞ ﰲ ﺍﳉﹶﻮ‪ ‬ﻣ‪‬ﺤﺎﻝ ﻋﻨﺪ ﻛﻞﱢ ﻋﺎﻗﻞٍ‪ ،‬ﻭﻷﻥﹼّ ﺍﻟﺴﻘﻮﻁ ﻣﻮﻋﻮﺩ ﺑﻪ ﻣِﻦ ﻋﻨﺪِ ﺍﷲ ﻋﻨﺪ‪‬‬ ‫)‪(٤‬‬
‫ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﻘﺒﻮﻝِ‪ ،‬ﻓﻤﺎ ﻣﻌﲎ ﺍﻟﻈﻦ‪‬؟ ﻭﺇﳕﺎ ﺃﹸﻃﻠِﻖ ﻟﻔﻆﹸ ﺍﻟﻈﻦ‪ ‬ﻋﻠﻰ ﺍﻟﻴﻘﲔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﹶﺠﺎﺯ ﻟِﻤﺎ ﺑﲔ ﺍﻟﻈﻦ‪ ‬ﻭﺍﻟﻴﻘﲔ ﻣِﻦ ﺍﳌﺸﺎﺑ‪‬ﻬﺔ ﰲ ﺗﺄﻛﱡﺪ‬
‫ﺍﻻﻋﺘﻘﺎﺩ‪) .‬ﺍﻟﻜﺒﲑ ﰲ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪ ٢٤٨:‬ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪﴿] :‬وﻇَﻨﻮا َاﻧ ٗ َ ِ‬
‫واﻗﻊ ﺑ ِ ِ ْﻢ﴾[ ﻭﺫﻟﻚ ﻷ‪‬ﻢ ﺃﹶﺑ‪‬ﻮﺍ ﺃﻥ ﻳ‪‬ﻘﺒﻠﻮﺍ ﺃﺣﻜﺎﻡ‪ ‬ﺍﻟﺘﻮﺭﺍﺓِ ﻟِﻐﻠﻈِﻬﺎ ﻭﺛِﻘﻠِﻬﺎ‪ ،‬ﻓﺮﻓﻊ ﺍﷲُ ﺗﻌﺎﱃ ﺍﻟﻄﱡﻮﺭ‪ ‬ﻋﻠﻰ ﺭﺅﻭﺳﻬﻢ‬ ‫)‪(٥‬‬
‫ﻣﻘﺪﺍﺭ‪ ‬ﻋ‪‬ﺴﻜﺮِﻫﻢ‪ ،‬ﻭﻗﻴﻞ ﳍﻢ‪½ :‬ﺇﻥ ﻗﺒﻠﺘﻤﻮﻫﺎ ﲟﺎ ﻓﻴﻬﺎ ﻭﺇﻻ ﻟﹶﻴ‪‬ﻘﻌ‪‬ﻦ‪ ‬ﻋﻠﻴﻜﻢ¼‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻧﻈﺮﻭﺍ ﺇﱃ ﺍﳉﺒﻞ ﺧ‪‬ﺮ‪ ‬ﻛﻞﱞ ﺭﺟﻞ ﻣﻨﻬﻢ ﺳﺎﺟﺪﺍ ﻋﻠﻰ‬
‫ﺣﺎﺟِﺒﻪ ﺍﻷﻳﺴﺮ ﻭﻫﻮ ﻳﻨﻈﺮ ﺑِﻌ‪‬ﻴﻨِﻪ ﺍﻟﻴ‪‬ﻤﻨٰﻰ ﺇﱃ ﺍﳉﺒﻞ ﺧﻮﻓﺎ ﻣﻦ ﺳﻘﻮﻃﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﺗ‪‬ﺮﻯ ﻳﻬﻮﺩﻳﺎ ﻳﺴﺠﺪ ﺇﻻﹼ ﻋﻠﻰ ﺣﺎﺟﺒﻪ ﺍﻷﻳﺴﺮ‪،‬‬
‫ﻭﻳﻘﻮﻟﻮﻥ ﻫﻲ ﺍﻟﺴﺠﺪﺓﹸ ﺍﻟﱵ ﺭ‪‬ﻓﻌﺖ‪ ‬ﻋﻨ‪‬ﺎ ﺑِﻬﺎ ﺍﻟﻌﻘﻮﺑﺔﹸ‪) .‬ﻣﺪﺍﺭﻙ(‬
‫ۡ‬ ‫ْ‬ ‫ۡ‬ ‫ۡ‬
‫ﺑﻘﻨﻄﺎر﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،[٧٥:‬ﻭﻫﻮ ﺃﹶﺣ‪‬ﺪ‪ ‬ﻣ‪‬ﻌﺎﻧِﻴﻬﺎ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺗﺎﻣﻨﻪُ ِ ِ َ ٍ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﺎﻗِﻂﹲ ﻋﻠﻴﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺎﺀ ﲟﻌﲎ ½ﻋﻠﻰ¼ ﻛﻤﺎ ﰲ ﴿ ِان‬ ‫)‪(٦‬‬
‫َ َ‬
‫ۡ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﻠﻨﺎ ﳍﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳉﻤﻠﺔﹶ ﺍﻵﺗﻴﺔﹶ ﻟﻴﺴﺖ ﻣِﻦ ﻣ‪‬ﻘﻮﻟﺘِﻬﻢ ﺑﻘﺮﻳﻨﺔِ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ ُ ُ‬
‫ﺧﺬوا﴾ ﻣﻌﻤﻮﻝ ﶈﺬﻭﻑ ﻭﻫﻮ‬ ‫)‪(٧‬‬
‫ْ‬
‫ﻧﺘﻘﻨﺎ﴾‪) .‬ﺻﺎﻭﻯ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫ََ َ‬
‫ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿‬
‫ﻗﻮﻟﻪ‪] :‬ﲜ ‪‬ﺪ ﻭﺍﺟﺘﻬﺎﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻮﺓ ﻟﻴﺲ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻈﺎﻫﺮﻱ ﺑﻞ ﺍﳌﺮﺍﺩ ﻻﺯﻣﻬﺎ ﻭﻫﻮ ﺍﳉﺪ‪ ‬ﻭﺍﻻﻫﺘﻤﺎﻡ‪ ‬ﻻ ﺑﺎﻟﻔﺘﻮﺭ‬ ‫)‪(٨‬‬
‫ﻭﺍﻟﺘﻜﺎﺳﻞ ﻛﻤﺎ ﻫﻮ ﺩﺃﺏ ﺍﳌﻨﺎﻓﻘﲔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻌﻤﻞ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺬﻛﺮ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻌﻤﻞ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ِاذ﴾ ﻣﻔﻌﻮﻝ ﻟِﻤﻘﺪ‪‬ﺭ ﻻ ﻇﺮﻑ‪ ‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺫِﻛﺮ‪ ‬ﺍﳊﺎﺩﺙ ﻭ‪‬ﻗﺖ‪ ‬ﻫﺬﺍ ﺍﻷﺧﺬ‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ذرﻳﺘ ُ ْﻢ﴾ ﺑﺄن أﺧﺮج ﺑﻌﻀﻬﻢ)‪ (٢‬ﻣﻦ ﺻﻠﺐ ﺑﻌﺾ ﻣﻦ ﺻﻠﺐ آدم‪ ،‬ﻧﺴﻼ ﺑﻌﺪ ﻧﺴﻞ‬
‫ﺑﺪل اﺷﺘﻤﺎل ﳑﺎ ﻗﺒﻠﻪ ﺑﺈﻋﺎدة اﳉﺎر ﴿ ُ َ‬
‫)‪(١‬‬

‫ﻛﻨﺤﻮ ﻣﺎ ﻳﺘﻮاﻟﺪون ﻛﺎﻟﺬر)‪ (٣‬ﺑﻨﻌﻤﺎن ﻳﻮم ﻋﺮﻓﺔ‪ ،‬وﻧﺼﺐ ﳍﻢ دﻻﺋﻞ ﻋ رﺑﻮﺑﻴﺘﻪ ورﻛﺐ ﻓﻴﻬﻢ ﻋﻘﻼ ﴿ َ َ ْ‬
‫واﺷ َ َﺪ ُ ْﻢ‬
‫?‬

‫? ﺃﻱ ﺍﻹﻗﺮﺍﺭ‪ .‬ﲨﻞ‬
‫ﻘﻮﻟﻮا﴾ ﺑﺎﻟﻴﺎء‬‫ان﴾ ﻻ)‪ُْ ْ ُ ﴿ (٧‬‬
‫َْ‬ ‫﴿‬ ‫ـ‬‫ﻟ‬ ‫واﻹﺷﻬﺎد‬ ‫ﺪﻧﺎ﴾ ﺑﺬﻟﻚ‪،‬‬ ‫اﻟﺴﺖ ِ َﺑﺮ ُ ْ‬
‫ﺑﻜﻢ َ ُ ْ‬
‫ﻗﺎﻟﻮا ﺑَ ٰ ﴾ أﻧﺖ رﺑﻨﺎ ﴿ َﺷ ِ ْ َ‬ ‫َﻋ اَ ْ ُ ِ‬
‫ﻔﺴ ِ ْﻢ﴾)‪ (٤‬ﻗﺎل)‪ُ ْ َ َ ﴿ (٥‬‬
‫)‪(٦‬‬

‫ﻘﻮﻟﻮا ِ َ ۤ‬
‫ﻏﻔﻠ ِ ْ َ ﴿‪ ﴾﴾۱۷۲‬ﻻ ﻧﻌﺮﻓﻪ ﴿َْاو َ ُ ْ ُ‬ ‫اﻟﻘﻴﻤﺔِ ِاﻧﺎ ُﻛﻨﺎ َ ْ‬
‫ﻋﻦ ٰ َﺬا﴾ اﻟﺘﻮﺣﻴﺪ)‪ِ ٰ ﴿ (١٠‬‬ ‫واﻟﺘﺎء ﰲ اﳌﻮﺿﻌﲔ أي اﻟﻜﻔﺎر ﴿ َ ْ َ‬
‫?‬
‫اﻧﻤﺎ‬ ‫ﻳﻮم ْ ِ ٰ َ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬

‫ﻠﻜﻨﺎ﴾ ﺗﻌﺬﺑﻨﺎ ﴿ ِ َﺑﻤﺎ َ َ َ‬

‫ﻓﻌﻞ‬ ‫اﻓﺘ ْ ِ ُ َ‬ ‫وﻛﻨﺎ ُ ً‬
‫ذرﻳﺔ ﻣﻦ َ ْﻌﺪِ ِ ْﻢ﴾ ﻓﺎﻗﺘﺪﻳﻨﺎ ﺑﻬﻢ)‪ُ َ َ ﴿ (١٢‬‬ ‫ﻗﺒﻞ﴾ أي ﻗﺒﻠﻨﺎ)‪ُ َ ﴿ (١١‬‬
‫ﻣﻦ َ ْ ُ‬ ‫اَ ْ َ َک َ ٓ ُ َ‬
‫ﺑﺎؤﻧﺎ ِ ْ‬
‫)‪(١٣‬‬

‫ادم ﴾‪ ،‬ﻭﺍﻷَﻭﺿﺢ‪ ‬ﺃﻧﻪ ﺑ‪‬ﺪ‪‬ﻝﹸ ﺑ‪‬ﻌﺾٍ ﻣِﻦ ﻛﻞﱟ ﻷﻥﹼ ﺍﻟﻈﻬﻮﺭ ﺑﻌﺾ‪ ‬ﺑﲏ ﺁﺩﻡ‪ ‬ﻛـ½ﺿﺮﺑﺖ‪‬‬ ‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﺪ‪ ‬ﻝﹸ ﺍﺷﺘِﻤﺎﻝٍ[ ﺃﻱ ﻣِﻦ ﻗﻮﻟﻪ ﴿ ﺑ ۡ ۤ ٰ‬ ‫)‪(١‬‬
‫َ َ‬ ‫َِ‬

‫ﺯﻳﺪﺍﹰ ﻳ‪‬ﺪ‪‬ﻩ¼‪) .‬ﺻﺎﻭﻱ(‬

‫ﻗﻮﻟﻪ‪] :‬ﺑِﺄﹶﻥﹾ ﺃﹶﺧ‪‬ﺮ‪‬ﺝ‪ ‬ﺑ‪‬ﻌﻀ‪‬ﻬﻢ‪...‬ﺇﱁ[ ﺃﻱ ﻓﺄﹶﺧﺮ‪‬ﺝ‪ ‬ﺃﻭﻻﺩ‪ ‬ﺁﺩ ‪‬ﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻟِﺼ‪‬ﻠﹾﺒِﻪ ﻣِﻦ ﻇﹶﻬﺮِﻩ‪ ،‬ﰒ ﺃﹶﺧﺮﺝ‪ ‬ﻣِﻦ ﻇﹶﻬﺮِ ﺃﻭﻻﺩِﻩ‬ ‫)‪(٢‬‬
‫ﻟِﺼ‪‬ﻠﹾﺒِﻪ ﺃﻭﻻﺩ‪‬ﻫﻢ‪ ،‬ﻭﻫﻜﺬﺍ ﻋﻠﻰ ﺣ‪‬ﺴ‪‬ﺐِ ﺍﻟﻈﻬﻮﺭ ﺍﳉﺴﻤﺎﱐ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣ‪‬ﻴ‪‬ﺰ‪ ‬ﺍﳌﺴﻠﻢ‪ ‬ﻣِﻦ ﺍﻟﻜﺎﻓﺮِ ﺑِﺄﹶﻥﹾ ﺟ‪‬ﻌ‪‬ﻞ ﺫﹶﺭ‪ ‬ﺍﳌﺴﻠﻢِ ﺃﹶﺑﻴﺾ‪‬‬
‫ﻭﺫﹶﺭ‪ ‬ﺍﻟﻜﺎﻓﺮِ ﺃﹶﺳﻮ‪‬ﺩ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺎﻟ ﱠﺬﺭِ[ ﻗﻴﻞ ﻫﻮ ﺻِﻐﺎﺭ‪ ‬ﺍﻟﻨﻤﻞِ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﺍﳍﺒﺎﺀُ ﺍﻟﺬﻱ ﻳ‪‬ﻄِﲑ‪ ‬ﰲ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻗﻴﻞ ﻏﲑ‪ ‬ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻟﹸﻪ ½ﺑِﻨ‪‬ﻌ‪‬ﻤ‪‬ﺎﻥﹶ¼ ﻣ‪‬ﻜﺎ ﹲﻥ ﺑِﺠ‪‬ﻨ‪‬ﺐِ‬ ‫)‪(٣‬‬
‫ﻋ‪‬ﺮ‪‬ﻓﹶﺔﹶ¼‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﺭ‪ ‬ﱠﻛﺐ‪ ‬ﻓﻴﻬﻢ ﻋ‪‬ﻘﻼﹰ¼ ﺃﻱ ﻭﺳ‪‬ﻤﻌﺎﹰ ﻭﺭ‪‬ﻭﺣﺎ‪) .‬ﺻﺎﻭﻱ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻔﺴ ِ ْﻢ﴾‪...‬ﺍﻵﻳﺔ[ ﺃﹶﺻ ﹲﻞ ﰲ ﺍﻹﻗﺮﺍﺭ‪] .‬ﺍﻹﻛﻠﻴﻞ ﻟﻠﺴﻴﻮﻃﻲ[ ]ﻋﻠﻤﻴﺔ[‬‫واﺷ َ َﺪ ُ ْﻢ ﻋَ اَ ْ ُ ِ‬
‫ﻗﻮﻟﻪ‪ْ َ َ ﴿] :‬‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ﻗﺎﻝ¼ ﻷﻧﻪ ﻻ ﻣﻌﲎ ﻟﻼﻟﺘﻔﺎﺕ ﻫﺎﻫﻨﺎ ﻣﻦ ﺍﻟﻐ‪‬ﻴﺒﺔ ﺇﱃ ﺍﻟﺘﻜﻠﻢ ﺇﻻﹼ ﺑﺘﻘﺪﻳﺮﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬

‫ﻗﻮﻟﻪ‪ْ ُ َ ﴿] :‬‬
‫ﻗﺎﻟﻮا ﺑ َ ٰ ﴾ ﺃﹶﻧﺖ‪ ‬ﺭ‪‬ﺑ‪‬ﻨﺎ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﴿ َﺑ ٰ ﴾ ﺣﺮﻑ‪ ‬ﺟﻮﺍﺏٍ ﻭﺗ‪‬ﺨﺘﺺ‪ ‬ﺑﺎﻟﻨﻔﻲ ﻭﺗ‪‬ﻔﻴﺪ ﺇﺑﻄﺎﻟﹶﻪ ﺳﻮﺍ ٌﺀ ﻛﺎﻥ ﳎﺮ‪‬ﺩﺍ ﺃﻡ ﻣﻘﺮﻭﻧﺎ‬ ‫)‪(٦‬‬
‫ﺑﺎﻻﺳﺘﻔﻬﺎﻡ ﺍﻟﺘﻘﺮﻳﺮِ ﻛﻤﺎ ﻫﻨﺎ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ( ﻭﻏﲑﻩ‪ :‬ﻟﻮ ﻗﺎﻟﻮﺍ ½ﻧ‪‬ﻌ‪‬ﻢ‪ ¼‬ﻛﹶﻔﹶﺮ‪‬ﻭﺍ ﻣِﻦ ﺟﻬﺔ ﺃﻥﹼ ½ﻧ‪‬ﻌ‪‬ﻢ‪ ¼‬ﺗﺼﺪﻳﻖ‬
‫ﻟﻠﻤﺨﱪ ﺑﻨﻔﻲ ﺃﻭ ﺇﳚﺎﺏ‪ ،‬ﻓﻜﺄ‪‬ﻢ )ﺣﻴﻨﺌﺬ( ﺃﹶﻗﹶﺮ‪‬ﻭﺍ ﺑﺄﻧﻪ ﻟﻴﺲ ﺭﺑ‪‬ﻬﻢ‪ ،‬ﻫﻜﺬﺍ ﻳ‪‬ﻨﻘﻠﻮﻧﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ(‪) .‬ﻛﺮﺧﻲ(‬
‫ْ‬ ‫ْ‬ ‫ان ۡ ۡ‬ ‫ۡ‬
‫ان﴾ ﻻ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ‪‬ﺬﺍ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ َ َّ ُ ُ‬
‫ْ‬
‫ﺷﻬﺪﻧﺎ﴾‪) .‬ﺟ‪‬ﻤﻞ(‬
‫واﺷﻬﺪﻫﻢ﴾ ﻻ ﻟﻘﻮﻟﻪ ﴿ َ ِ َ‬
‫ﻳﻘﻮﻟﻮا﴾ ﺗﻌﻠﻴﻞ ﻟﻘﻮﻟﻪ ﴿ َ َ َ َ ُ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻹﺷﻬﺎﺩ‪ ‬ﻟﹻ﴿ َ ْ‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﳌﻮﺿِﻌ‪‬ﲔ[ ﺃﻱ ﻫﺬﺍ ﻭﺍﻵﺗِﻲ ﺑﻌﺪ‪‬ﻩ‪ ،‬ﻭﻛﺎﻥ ﺍﻷَﻭﱃ ﺗﺄﺧﲑ‪ ‬ﻫﺬﺍ ﻋﻦ ﺍﻟﺬﻱ ﻳﺄﰐ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻜﻔﺎﺭُ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣ‪‬ﺮﺟِﻊ ﺍﻟﻀﻤﲑ ﰱ ﴿ﻳ ۡ ۡ‬
‫ﻘﻮﻟﻮا﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫َ ُ ُ‬

‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﻟﺘﻮﺣﻴﺪِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣ‪‬ﺮﺟِﻊ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫ْ‬
‫) ‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻗﹶﺒﻠِﻨﺎ[ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﻭﺟﻪِ ﺑﻨﺎ ِﺀ ﴿ َ ُ‬
‫ﻗﺒﻞ﴾ ﻋﻠﻰ ﺍﻟﻀﻢ‪ ،‬ﻭﻫﻮ ﺃﻥﹼ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﳏﺬﻭﻑ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻣﺒﻨﻴ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻀﻢ‪ ‬ﻛﻤﺎ‬
‫ﺗﻘﺮ‪‬ﺭ ﰲ ﺍﻟﻨﺤﻮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻓﺎﻗﺘﺪﻳﻨﺎ ‪‬ﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻣﻘﺼﻮﺩﻫﻢ ﺑﻘﻮﻝ ﺍﻟﺬﹼﺭ‪‬ﻳﺔِ ﺑﻴﺎﻥ ﺍﻻﻋﺘﺬﺍﺭ ﻋﻦ ﻭﻗﻮﻋﻬﻢ ﰲ ﺍﻟﺸﺮﻙ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٣‬ﻗﻮﻟﻪ‪] :‬ﺗﻌﺬﺑﻨﺎ[ ﻓﹶﺴ‪‬ﺮ ﺍﻹﻫﻼﻙ‪ ‬ﺑﺎﻟﻌﺬﺍﺏِ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺎﻹﻫﻼﻙِ ﺍﻟﻌ‪‬ﺬﺍﺏ‪ ‬ﻻ ﺍﳌﻮﺕ‪ ‬ﻷﻧﻪ ﻻ ﻣ‪‬ﻮﺕ‪ ‬ﻷﺣ‪‬ﺪٍ ﻣﻦ ﺃﺻﺤﺎﺏِ‬
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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫?ﺃﻱ ﺑﺘﻘﻠﻴﺪ ﺍﻵﺑﺎﺀ‪١٢.‬‬
‫اﻟﻤﺒﻄﻠﻮن﴿‪ ﴾﴾۱۷۳‬ﻣﻦ آﺑﺎﺋﻨﺎ ﺑﺘﺄﺳﻴﺲ اﻟﺸﺮك‪ ،‬اﳌﻌﲎ ﻻ ﳝﻜﻨﻬﻢ)‪ (١‬اﻻﺣﺘﺠﺎج ﺑﺬﻟﻚ ﻣﻊ إﺷﻬﺎدﻫﻢ ﻋ أﻧﻔﺴﻬﻢ ﺑﺎﻟﺘﻮﺣﻴﺪ‪،‬‬
‫?‬
‫ْ ُ ْ ِ ُْ َ‬
‫?‬

‫? ﺃﻱ ﺍﳌﻴﺜﺎﻕ‪١٢.‬‬ ‫ﺃﻱ ﺑﺎﳌﻴﺜﺎﻕ‪١٢.‬‬

‫اﻻﻳﺖِ ﴾ ﻧﺒﻴﻨﻬﺎ ﻣﺜﻞ ﻣﺎ ﺑﻴﻨﺎ‬ ‫وﻛﺬٰ ﻟ ِ َ ُ َ ُ‬
‫ﻔﺼﻞ ْ ٰٰ‬ ‫واﻟﺘﺬﻛﲑ ﺑﻪ)‪ (٢‬ﻋ ﻟﺴﺎن ﺻﺎﺣﺐ اﳌﻌﺠﺰة ﻗﺎﺋﻢ ﻣﻘﺎم ذﻛﺮه ﰲ اﻟﻨﻔﻮس ﴿ َ َ‬
‫?‬

‫‪٢‬‬
‫ﻧﺒﺎ﴾ ﺧﱪ‬ ‫واﺗﻞ﴾ ﻳﺎ ﳏﻤﺪ)‪َ ﴿ (٥‬ﻋﻠَﻴْ ِ ْﻢ﴾ أي اﻟﻴﻬﻮد ﴿ َ َ َ‬
‫)‪(٦‬‬
‫ﻳﺮﺟﻌﻮن﴿‪ ﴾﴾۱۷۴‬ﻋﻦ ﻛﻔﺮﻫﻢ ﴿ َ ْ ُ‬
‫)‪(٤‬‬
‫اﳌﻴﺜﺎق ﻟﻴﺘﺪﺑﺮوﻫﺎ ﴿ َ َ َ‬
‫وﻟﻌﻠ ُ ْﻢ َ ْ ِ ُ ْ َ‬
‫)‪(٣‬‬
‫‪٢‬‬

‫اﻟﺬي ﺗَ ْﻨ ٰ ُ ﻳ ٰ َِﻨﺎ َﻓﺎ ْ َﺴﻠ ََﺦ ِﻣﻨْ َﺎ﴾ ﺧﺮج ﺑﻜﻔﺮه ﻛﻤﺎ ﲣﺮج اﳊﻴﺔ ﻣﻦ ﺟﻠﺪﻫﺎ‪ ،‬وﻫﻮ ﺑﻠﻌﻢ ﺑﻦ ﺑﺎﻋﻮراء ﻣﻦ ﻋﻠﻤﺎء ﺑﲏ‬
‫)‪(٧‬‬
‫﴿ ِ‬
‫‪٣‬‬

‫إﺳﺮاﺋﻴﻞ‪ ،‬ﺳﺌﻞ أن ﻳﺪﻋﻮ ﻋ ﻣﻮ وأﻫﺪي إﻟﻴﻪ ﺷﻲء ‪ ،‬ﻓﺪﻋﺎ ﻓﺎﻧﻘﻠﺐ ﻋﻠﻴﻪ واﻧﺪﻟﻊ ﻟﺴﺎﻧﻪ ﻋ ﺻﺪره ﴿ َ َ ْ َ َ‬
‫)‪? (٩‬‬
‫ﻓﺎﺗﺒﻌ ُ‬
‫)‪(٨‬‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٣‬‬ ‫‪٣‬‬

‫ﺍﳉﹶﺤِﻴﻢ ﰲ ﺍﳉﹶﺤِﻴﻢ‪) .‬ﺗﻔﺴﲑ ﻧﻌﻴﻤﻲ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﻌﲎ ﻻ ﳝﻜﻨﻬﻢ‪...‬ﺇﱁ[ ﺩﻓﻊ‪ ‬ﻟِﻤﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣِﻦ ﺃﻥﹼ ﺍﻻﻋﺘﺬﺍﺭ ﺑﺎﻟﺘﻘﻠﻴﺪ ﺑﺎﻕٍ ﺑﻌﺪ ﺍﻹﺷﻬﺎﺩ ﺃﻳﻀﺎ‪ ،‬ﻭﺇﳕﺎ ﻻ ﻳ‪‬ﻤﻜِﻨﻬﻢ ﺍﻻﺣﺘﺠﺎﺝ‪‬‬ ‫)‪(١‬‬
‫ﺑﺬﻟﻚ ﻷﻥ ﺍﻟﺘﻘﻠﻴﺪ ﻋﻨﺪ ﻭﺟﻮﺩ ﺍﻟﺪﻟﻴﻞ ﻻ ﻳﻜﻮﻥ ﻋﺬﺭﺍ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﻟﺘﺬﻛﲑ‪ ‬ﺑﻪ‪...‬ﺇﱁ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ‪ ،‬ﻭﻧﺺ‪ ‬ﻋﺒﺎﺭﺓ ﺍﳋﺎﺯﻥ‪ :‬ﻓﺈﻥ ﻗﻠﺖ ﺫﻟﻚ ﺍﳌﻴﺜﺎﻕ ﻻ ﻳ‪‬ﺬﻛﺮﻩ ﺃﺣ ‪‬ﺪ ﺍﻟﻴﻮﻡ‪ ‬ﻓﻜﻴﻒ ﻳﻜﻮﻥ‬ ‫)‪(٢‬‬
‫ﺣﺠﺔﹰ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻛﻴﻒ ﻳ‪‬ﺬﻛﺮﻭﻧﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﱴ ﻳ‪‬ﺤﺘ‪‬ﺞ‪ ‬ﻋﻠﻴﻬﻢ ﺑﻪ؟ ﻗﻠﺖ‪ ‬ﳌﹼﺎ ﺃﹶﺧﺮﺝ ﺍﻟﺬﺭﻳ‪‬ﺔﹶ ﻣِﻦ ﻇﹶﻬﺮ ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‬
‫ﺭ‪ ‬ﱠﻛﺐ‪ ‬ﻓﻴﻬﻢ ﺍﻟﻌﻘﻮﻝﹶ ﻭﺃﹶﺧﺬ ﻋﻠﻴﻬﻢ ﺍﳌﻴﺜﺎﻕ‪ ‬ﻓﻠﻤ‪‬ﺎ ﺃﹸﻋﻴﺪﻭﺍ ﺇﱃ ﺻﻠﺒﻪ ﺑ‪‬ﻄﻞ ﻣﺎ ﺭ‪‬ﻛﱢﺐ ﻓﻴﻬﻢ‪ ،‬ﻓﺘ‪‬ﻮﺍﻟﹶﺪﻭﺍ ﻧﺎﺳِﲔ ﻟﺬﻟﻚ ﺍﳌﻴﺜﺎﻕِ ﻻﻗﺘﻀﺎﺀ‬
‫ﺍﳊِﻜﻤﺔ ﺍﻹﳍﻴ‪‬ﺔِ ﻧﺴﻴﺎﻧ‪‬ﻬﻢ ﻟﻪ‪ ،‬ﰒ ﺍﺑﺘ‪‬ﺪﺃﹶﻫﻢ ﺑﺎﳋﻄﺎﺏ ﻋﻠﻰ ﺃﹶﻟﺴِﻨﺔ ﺍﻟﺮ‪‬ﺳ‪‬ﻞ ﻭﺃﺻﺤﺎﺏِ ﺍﻟﺸﺮﺍﺋﻊ‪ ،‬ﻓﻘﺎﻡ ﺫﻟﻚ ﻣ‪‬ﻘﺎﻡ ﺍﻟﺬﱢﻛﺮ ﺇﺫ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﺩﺍﺭ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺗﻜﻠﻴﻒٍ ﻭﺍﻣﺘﺤﺎﻥٍ ﻭﻟﻮ ﻟﹶﻢ ﻳ‪‬ﻨﺴ‪‬ﻮﻩ ﻻﻧﺘ‪‬ﻔﹶﺖِ ﺍﳌِﺤﻨﺔﹸ ﻭﺍﻟﺘﻜﻠﻴﻒ‪ ‬ﻓﻘﺎﻣﺖِ ﺍﳊﺠ‪‬ﺔﹸ ﻋﻠﻴﻬﻢ ﻹﻧﺬﺍﺭﻫﻢ ﺑﺎﻟﺮﺳﻞ ﻭﺇﻋﻼﻣِﻬﻢ ﺑِﺠ‪‬ﺮ‪‬ﻳ‪‬ﺎﻥِ ﺃﺧﺬِ‬
‫ﺍﳌﻴﺜﺎﻕ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻘﺎﻣﺖِ ﺍﳊﺠ‪‬ﺔﹸ ﻋﻠﻴﻬﻢ ﺑﺬﻟﻚ ﺃﻳﻀﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻹﺧﺒﺎﺭ ﺍﻟﺮﺳﻞ ﺇﻳﺎﻫﻢ ﺑﺬﻟﻚ ﺍﳌﻴﺜﺎﻕِ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻤ‪‬ﻦ ﺃﹶﻧﻜﹶﺮﻩ ﻛﺎﻥ‬
‫ﻣ‪‬ﻌﺎﻧِﺪﺍﹰ ﻧﺎﻗﻀﺎﹰ ﻟﻠﻌﻬﺪ ﻭﻻ ﺗ‪‬ﺴﻘﹸﻂ ﺍﳊﹸﺠ‪‬ﺔﹸ ﻋﻠﻴﻬﻢ ﺑﻨِﺴﻴﺎ‪‬ﻢ ﺑﻌﺪ‪ ‬ﺇﺧﺒﺎﺭِ ﺍﻟﺼﺎﺩﻕ ﻭﺗﺬﻛﲑِﻩ ﳍﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ۡ‬
‫ﻳﺮﺟﻌﻮن﴾ ﻋﻄﻒ‪ ‬ﻋﻠﻰ ﻣﻘﺪ‪‬ﺭ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬‫ْ ْ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻟِﻴ‪‬ﺘﺪﺑ‪‬ﺮﻭﻫﺎ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ‬
‫ُ َ ِ ُ َ‬ ‫ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃ ﻥﹼ ﻗﻮﻟﻪ ﴿ َ َ َ َّ‬
‫وﻟﻌﻠ‬ ‫)‪(٣‬‬
‫ﻣِﻦ ½ﺭ‪‬ﺟ‪‬ﻊ¼ ﺍﻟﻼﺯﻡِ ﺩﻭﻥ ﺍﳌﺘﻌﺪ‪‬ﻱ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ۡ‬
‫ﻳﺮﺟﻌﻮن﴾‬ ‫ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ْ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﻛﻔﺮﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ‬ ‫)‪(٤‬‬
‫َ ِ ُ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺎ ﻣ‪‬ﺤ‪ ‬ﻤﺪ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳋﻄﺎﺏ‪ ‬ﻟﻪ )ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ(‪ ،‬ﻭﻫﻮ ﺍﻟﺘﻔﺎﺕ ﻋﻦ ﺍﻟﺘﻜﻠﹼﻢ ﺇﱃ ﺍﳋﻄﺎﺏ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺣﻜﺎﻳﺔ‬ ‫)‪(٥‬‬
‫ﻋﻦ ﺍﷲ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺠﻮﺯ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻨﺪﺍﺀ ½ﻳﺎ ﳏﻤﺪ¼ ﻓﻜﻴﻒ ﻧﺎﺩﻯ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺑﻪ؟ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻴﻬﻮﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣ‪‬ﺮﺟِﻊ ﺍﻟﻀ‪‬ﻤﲑ ﺍﳌﹶﺠﺮﻭﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻮ ﺑ‪‬ﻠﹾﻌ‪‬ﻢ‪ ‬ﺑﻦ‪ ‬ﺑﺎﻋ‪‬ﻮﺭﺍﺀ[ ﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ‪ ،‬ﻭﻛﺎﻥ ﻋﺎﳌﺎﹰ ﺑﺎﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻗﺪ ﺻﺢ‪ ‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺃﻥ ﺍﳌﺮﺍﺩ ﺃﹸﻣ‪‬ﻴ‪‬ﺔﹸ ﺑﻦ‪‬‬ ‫)‪(٧‬‬
‫ﺍﻟﺼ‪‬ﻠﹾﺖِ‪ ،‬ﻓﻘﻴﻞ ﻣﺮﺍﺩ‪ ‬ﺍﺑﻦِ ﻋ‪‬ﻤﺮ‪) ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ( ﺃﻧﻪ ﻳ‪‬ﺸﺒ‪‬ﻬﻪ ﰱ ﻛﺜﺮﺓ ﻋِﻠﻤﻪ ﻭﺗﺘﺒ‪‬ﻌِﻪ ﻛﹸﺘﺐ‪ ‬ﺍﻷﻭﺍﺋﻞ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﺻﺎﺭ ﺇﱃ ﻣ‪‬ﻮﺍﻻﺓ‬
‫ﺍﳌﺸﺮﻛﲔ ﻭﻣ‪‬ﻨﺎﺻ‪‬ﺮﺗِﻬﻢ‪ ،‬ﻭﻳ‪‬ﺆﻳ‪‬ﺪ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞﹶ ﻣﺎ ﺭ‪‬ﻭﻱ ﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻣ‪‬ﺜﹶ ﹲﻞ ﺿ‪‬ﺮ‪‬ﺑ‪‬ﻪ ﺍﷲُ ﳌَِﻦ ﻋ‪‬ﺮﺽ ﻋﻠﻴﻪ ﺍﳍﹸﺪﻯ ﻓﺄﰉ ﺃﻥ ﻳ‪‬ﻘﺒﻠﻪ‪،‬‬
‫ﻭﺗ‪‬ﺮﻛﻪ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺃﹸﻫﺪِﻱ‪ ‬ﺇﻟﻴﻪ ﺷﻲﺀٌ[ ﺃﻱ ﺃﹶﻫﺪ‪‬ﺍﻩ ﻟﻪ ﲨﺎﻋﺘ‪‬ﻪ ﺍﻟﺴﺎﺋﻠﻮﻥ ﻟﻪ ﰲ ﺍﻟﺪﻋﺎﺀ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٨‬‬
‫ﺐ ﻋﻠﻴﻪ[ ﺃﻱ ﺍﻧﻘﹶﻠﺐ ﻋﻠﻴﻪ ﺩﻋﺎﺅ‪‬ﻩ‪ ،‬ﻭﻗﻮﻟﻪ‪½ :‬ﻭﺍﻧ‪‬ﺪ‪‬ﻟﻊ ﻟﺴﺎﻧ‪‬ﻪ ﻋﻠﻰ ﺻﺪﺭﻩ¼ ﺃﻱ ﺧ‪‬ﺮ‪‬ﺝ‪) .‬ﺟ‪‬ﻤﻞ ﲝﺬﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺎﻧ‪‬ﻘﹶﻠ ‪‬‬ ‫)‪(٩‬‬

‫‪260‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻳﻦ﴿‪ْ َ َ ﴿ ﴾﴾۱۷۵‬‬ ‫ﺎن ِ َ‬‫ﻓﺼﺎر ﻗﺮﻳﻨﻪ ﴿ َﻓ َ َ‬
‫>‬ ‫?‬
‫ﻟﺮﻓﻌﻨٰ ُ﴾ إﱃ ﻣﻨﺎزل اﻟﻌﻠﻤﺎء ﴿ﺑ ِ َ ﺎ﴾ ﺑﺄن‬ ‫وﻟﻮ ِ ْ َ‬
‫ﺷﺌﻨﺎ َ َ َ ْ‬ ‫اﻟﻐﺎو ِ ْ َ‬
‫ﻣﻦ ْ َ‬ ‫اﻟﺸﻴﻄﻦ﴾ ﻓﺄدرﻛﻪ‬
‫‪ُ ٰ ْ٢‬‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫?‬ ‫‪٢‬‬
‫رض﴾ أي اﻟﺪﻧﻴﺎ)‪ (٤‬وﻣﺎل إﻟﻴﻬﺎ ﴿ َواﺗﺒَ َﻊ َﻮٰ ُ﴾ ﰲ دﻋﺎﺋﻪ إﻟﻴﻬﺎ ﻓﻮﺿﻌﻨﺎه‬ ‫اﺧﻠ ََﺪ﴾ ﺳﻜﻦ ﴿ا ِ َ ْاﻻ َ ْ ِ‬
‫)‪(٣‬‬
‫ﻧﻮﻓﻘﻪ ﻟﻠﻌﻤﻞ ﴿ َو ٰﻜِﻨ َ ْ‬
‫=‬ ‫ﺇﻳﺎﻩ‪١٢.‬ﲨﻞ‬
‫?‬

‫ﺗﺤﻤﻞ ﻋَﻠ َْﻴ ِ﴾ ﺑﺎﻟﻄﺮد واﻟﺰﺟﺮ ﴿ َﻳﻠْ َ ْﺚ﴾ ﻳﺪﻟﻊ ﻟﺴﺎﻧﻪ ﴿َْاو﴾ إن ﴿ﺗَ ْ ُ ْﻛ ُ‬ ‫ﻠﺐ ِ ْ‬
‫ان َ ْ ِ ْ‬ ‫ﻓﻤﺜﻠ ُ ٗ ﴾ ﺻﻔﺘﻪ ﴿ َ َ َ ِ‬
‫ﻛﻤﺜﻞ اﻟْ َ ْ ِ‬ ‫﴿ََ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫=‬ ‫‪٣‬‬
‫َﻳﻠْ َ ْﺚ﴾)‪ (٧‬وﻟﻴﺲ ﻏﲑه)‪ (٨‬ﻣﻦ اﳊﻴﻮان ﻛﺬﻟﻚ‪ ،‬وﲨﻠﺘﺎ اﻟﺸﺮط ﺣﺎل أي ﻻﻫﺜﺎ ذﻟﻴﻼ ﺑﻜﻞ ﺣﺎل‪ ،‬واﻟﻘﺼﺪ اﻟﺘﺸﺒﻴﻪ ﰲ اﻟﻮﺿﻊ‬
‫‪٣‬‬
‫واﳋﺴﺔ ﺑﻘﺮﻳﻨﺔ اﻟﻔﺎء اﳌﺸﻌﺮة ﺑﱰﺗﻴﺐ ﻣﺎ ﺑﻌﺪﻫﺎ ﻋ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻦ اﳌﻴﻞ إﱃ اﻟﺪﻧﻴﺎ واﺗﺒﺎع اﳍﻮى وﺑﻘﺮﻳﻨﺔ ﻗﻮﻟﻪ‪ٰ ﴿ :‬ذﻟ ِ َ ﴾‬
‫?‬

‫ﻓﺎﻗﺼﺺ ْ َ َ َ‬
‫اﻟﻘﺼﺺ﴾ ‪.....................................................‬‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ َ ْ ُ ِ‬ ‫اﳌﺜﻞ ﴿ َ َ ُ‬
‫ﻣﺜﻞ ْ َ ْ‬
‫اﻟﻘﻮم ِاﻟ ِﺬ ْ َ‬
‫)‪(٩‬‬

‫ْ‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺄﹶﺩﺭ‪‬ﻛﻪ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥ ﴿ َ َ َ ُ‬
‫اﺗﺒﻌﻪ﴾ ﲟﻌﲎ ½ﺃﹶﺩ‪‬ﺭ‪‬ﻛﹶﻪ¼ ﻭ½ﻟﹶﺤِﻘﹶﻪ¼ ﻣﺘﻌﺪ‪ ‬ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ‬ ‫)‪(١‬‬
‫ﺍﻟﺮﺍﻏﺐ‪ :‬ﻳﻘﺎﻝ ﺃﹶﺗ‪‬ﺒ‪‬ﻌ‪‬ﻪ ﺇﺫﺍ ﻟﹶﺤِﻘﹶﻪ )ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ ﰲ ﺗﺮﲨﺔ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺴﻤﻰ ﺑـ"ﻛﱰ‬
‫ْ‬
‫اﺗﺒﻌُﻪ﴾ ﲟﻌﲎ ½ﺍﺳ‪‬ﺘ‪‬ﺘ‪‬ﺒ‪‬ﻌ‪‬ﻪ¼ ﺃﻱ ﺟ‪‬ﻌ‪‬ﻠﻪ ﺗﺎﺑﻌﺎﹰ ﻟﻪ ﻣﺘﻌﺪ‪ ‬ﻟِﻤﻔﻌﻮﻟﹶﲔ ﺣ‪‬ﺬﻑ ﺛﺎﻧِﻴﻬﻤﺎ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﺃﺗ‪‬ﺒ‪‬ﻌﻪ ﺍﻟﺸﻴﻄﺎﻥﹸ‬
‫َ َ َ‬
‫ﺍﻹﳝﺎﻥ" ﺑﺎﻷُﺭﺩﻳ‪‬ﺔ(‪ ،‬ﻭﻗﻴﻞ ﴿‬
‫ﺧ‪‬ﻄﹸﻮﺍﺗِﻪ¼‪) .‬ﺍﻟﺸﻬﺎﺏ ﻣ‪‬ﻊ‪ ‬ﺍﻟﺒﻴﻀﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻳﻦ﴾[ ﻓﺼﺎﺭ ﻣِﻦ ﺍﻟﻀﺎﻟﹼﲔ ﺍﻟﻜﺎﻓﺮﻳﻦ‪ .‬ﺭ‪‬ﻭﻱ ﺃﻥ ﻗﻮﻣﻪ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﺃﻥ ﻳ‪‬ﺪﻋﻮ ﻋﻠﻰ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‬
‫اﻟﻐﺎو ِ ْ َ‬ ‫ﺎن ِ َ‬
‫ﻣﻦ ْ َ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻓ َ َ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﻣ‪‬ﻦ‪ ‬ﻣ‪‬ﻌﻪ‪ ،‬ﻓﺄﰉ ﻓﻠﻢ ﻳ‪‬ﺰﺍﻟﹸﻮﺍ ﺑﻪ ﺣﱴ ﻓﹶﻌﻞ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻜﹶﻦ‪ [‬ﻓﺴ‪‬ﺮﻩ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﻣِﻦ ½ﺍﳋﻠﻮﺩ ﲟﻌﲎ ﺍﻟﺪﻭﺍﻡ¼‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻧﻪ ﻻ ﺩﻭﺍﻡ ﻟﻪ ﻭﻻ ﻟﻸﺭﺽ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ۡ‬
‫ﺑﺎﻟﺪﻧﻴﺎ ﻷﻥ ﲨﻴﻊ ﺯ‪‬ﺧﺎﺭِﻓِﻬﺎ ﻣِﻦ ﺍﻷﺭﺽ‪ ،‬ﻓﺎﻟﺪﻧﻴﺎ ﻛﹸﻠﱡﻬﺎ ﻫﻲ ﺍﻷﺭﺽ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ‬ ‫ْ‬
‫اﻻرض﴾‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﺪﻧﻴﺎ[ ﻓﺴﺮ‬
‫﴿ َ ِ‬ ‫)‪(٤‬‬
‫ﻟﻠﻘﺎﺭﻱ‪ ،‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺻﻔﺘ‪‬ﻪ[ ﻓﺴﺮ ﺍﳌﺜﻞ ﺑﺎﻟﺼﻔﺔ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﺍﳌﹶﺜﹶﻞ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﺼﻔﺔ ﻻ ﲟﻌﲎ ﺍﻟﻨﻈﲑ‪ ،‬ﻭﺇﳕﺎ ﻓﺴﺮﻩ ﺑﺎﻟﺼﻔﺔ ﻭﱂ ﻳﻔﺴﺮﻩ ﺑﺎﳌﹶﺜﹶﻞ‬ ‫)‪(٥‬‬
‫ﲟﻌﲎ ﺍﻟﻨﻈﲑ ﻟﺌﻼ ﻳ‪‬ﻠﺰﻡ ﻋﻠﻴﻪ ﺯﻳﺎﺩﺓﹸ ﺍﻟﻜﺎﻑِ‪ ،‬ﻭﺍﻷﺻﻞ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﻟﺰﻳﺎﺩﺓ‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻟﺒﻘﺮﺓ ﺁﻳﺔ‪] (١٨ :‬ﻋﻠﻤﻴﺔ[‬
‫ْ‬ ‫ْ‬ ‫ۡ ْ ْ‬ ‫ْ ْ‬
‫ُﻪ﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫﴿ َﺗﱰ‬
‫ُ‬
‫ﺗﺤﻤﻞ﴾‪ ،‬ﻓﻮ‪‬ﺿ‪‬ﺢ‪ ‬ﻭﺟﻪ‪ ‬ﺟ‪‬ﺰﻡِ‬
‫ﺗﺤﻤﻞ﴾ ﻻ ﻋﻠﻰ ﴿ ِان َ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺇِﻥﹾ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ½ﺇِ ﹾ‬
‫ﻥ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ َ ِ‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪َ ] :‬ﻳﻠْ َ ْﺚ َ ْاو ﺗَ ْ ُ ْﻛ ُ َﻳﻠْ َ ْﺚ[ ﻗﻴﻞ ﳌﹼﺎ ﺩ‪‬ﻋﺎ ﺑ‪‬ﻠﻌ‪‬ﻢ‪ ‬ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺧ‪‬ﺮ‪‬ﺝ‪ ‬ﻟﺴﺎﻧ‪‬ﻪ ﻓﻮ‪‬ﻗﻊ ﻋﻠﻰ ﺻﺪﺭﻩ ﻭﺟ‪‬ﻌﻞ‬ ‫)‪(٧‬‬
‫ﻳ‪‬ﻠﻬﺚﹸ ﻛﻤﺎ ﻳ‪‬ﻠﻬﺚ ﺍﻟﻜﻠﺐ‪ .‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﻫﻮ ﺿﺎﻝﹼ ﻭ‪‬ﻋِﻆﹶ ﺃﻭ ﺗ‪‬ﺮِﻙ‪ .‬ﻭﻋﻦ ﻋﻄﺎﺀ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪ :‬ﻣ‪‬ﻦ ﻋ‪‬ﻠِﻢ ﻭﱂ ﻳ‪‬ﻌﻤﻞ ﻓﻬﻮ ﻛﺎﻟﻜﻠﺐ‬
‫ﻳ‪‬ﻨﺒ‪‬ﺢ‪ ‬ﺇِﻥ ﻃﹸﺮِﺩ‪ ‬ﺃﻭ ﺗ‪‬ﺮﻙ‪) .‬ﻣ‪‬ﺪﺍﺭﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻟﻴﺲ ﻏﲑ‪‬ﻩ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﲣﺼﻴﺺ ﺍﻟﻜﻠﺐ ﺑﺎﻟﺘﺸﺒﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺑﻘﺮﻳﻨﺔِ ﻗﻮﻟِﻪ ﴿ ٰذﻟ ِ َ ﴾ ﺍﳌﹶﹶﺜﻞﹸ‪...‬ﺇﱁ[ ﻳ‪‬ﺸﲑ ﺇﱃ ﺃﻥ ﺍﳌﹶﺜﻞ ﰲ ﺍﻟﺼﻮﺭﺓ ﻭﺇﻥ ﺿ‪‬ﺮﺏ ﻟِﻮﺍﺣﺪ ﻓﺎﳌﺮﺍﺩ ﺑﻪ ﻛﻔﺎﺭ ﻣﻜﺔ ﻛﻠﱡﻬﻢ ﻷ‪‬ﻢ‬ ‫)‪(٩‬‬
‫ﺻ‪‬ﻨﻌﻮﺍ ﻣ‪‬ﻊ‪ ‬ﺍﻟﻨﱯ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺑﺴﺒﺐ ﻣ‪‬ﻴﻠِﻬﻢ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻣِﻦ ﺍﻟﻜﻴﺪ ﻭﺍﳌﹶﻜﺮِ ﻣﺎ ﻳ‪‬ﺸﺒﻪ ﻓِﻌﻞﹶ ﺑ‪‬ﻠﻌﻢ‪ ‬ﻣ‪‬ﻊ‪ ‬ﻣﻮﺳﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫اﻟﻘﻮم﴾‪...‬ﺇﱁ ﻭﱂ ﻳﻀﺮﺏ ﺇﻻ ﻟﻮﺍﺣﺪ‪) .‬ﻛﺮﺧﻲ(‬ ‫ﻭﺍﻟﺴﻼﻡ(‪ ،‬ﻭﺣﻴﻨﺌﺬ ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻥﹼ ﻫﺬﺍ ﲤﺜﻴﻞ ﻟِﺤﺎﻝِ ﺑ‪‬ﻠﻌ‪‬ﻢ‪ ‬ﻓﻜﻴﻒ ﻗﺎﻝ ﺑﻌﺪﻩ ﴿ﺳﺂء ﻣﺜﻼۨ ْ ْ‬
‫َ َ َ َ َ َ ُ‬

‫‪261‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﺳﺎء﴾ ﺑﺌﺲ)‪ۨ َ َ ﴿ (٣‬‬ ‫ﺃﻱ ﰲ ﺍﻟﻘﺼﺺ‪١٢.‬‬
‫ﻣﺜﻼ ْ َ ْ ُ‬
‫اﻟﻘﻮم ﴾ أي ﻣﺜﻞ‬ ‫ون﴿‪ ﴾﴾۱۷۶‬ﻳﺘﺪﺑﺮون ﻓﻴﻬﺎ‪ ،‬ﻓﻴﺆﻣﻨﻮن ﴿ َ ٓ َ‬ ‫ﻳﺘﻔ ُ ْ َ‬ ‫ﻋ اﻟﻴﻬﻮد)‪َ َ ﴿ (١‬ﻟﻌﻠ ُ ْﻢ َ َ َ‬
‫)‪(٢‬‬ ‫?‬
‫َ‬
‫ﻣﻦ ْ ِ ْ‬ ‫ﻔﺴ ُ ْﻢ َ ُ ْ‬
‫ﺎﻧﻮا َ ْ ِ ُ ْ َ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ َواَ ْ ُ َ‬ ‫اﻟﻘﻮم)‪ِ ﴿ (٤‬‬
‫?‬
‫ﻀﻠﻞ‬ ‫ﺘﺪي َو َْ‬ ‫ﻣﻦ ﻳ ْﺪِ اﷲُ َﻓ ُ َﻮ ْاﻟﻤُ ْ َ ِ ْ‬‫ﻳﻈﻠﻤﻮن﴿‪ ﴾﴾۱۷۷‬ﺑﺎﻟﺘﻜﺬﻳﺐ ﴿ َْ‬ ‫اﻟﺬ ْ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫)‪(٨‬‬
‫ﻮن ﺑ ِ َﺎ﴾ اﳊﻖ‬
‫ﻗﻠﻮب ﻻ َﻔ َْﻘ ُ ْ َ‬
‫واﻻﻧﺲ َﻟ ُ ْﻢ ُ ُ ْ ٌ‬
‫)‪(٧‬‬
‫ﻨﻢ َﻛﺜ ِ ْ ًا َ‬
‫ﻣﻦ ْ ِ‬
‫اﻟﺠﻦ َ ْ ِ ْ ِ‬ ‫ذراﻧﺎ﴾ ﺧﻠﻘﻨﺎ ﴿ ِ َ‬
‫ﻟﺠ َ َ‬ ‫ون﴿‪ْ َ َ َ ﴿ ﴾﴾۱۷۸‬‬
‫وﻟﻘﺪ َ َ ْ َ‬ ‫َُ‬
‫ﻓﺎوﻟٓ ٰ ِ َ ُ ُﻢ ْ ٰ‬
‫اﻟﺨ ِ ُ ْ َ‬

‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ[ ﻻ ﻣﻔﻬﻮﻡ‪ ‬ﻟﻪ ﺑﻞ ﺍﳌﺮﺍﺩ ﺍﻗﺼ‪‬ﺺِ ﺍﻟﻘﹶﺼ‪‬ﺺ ﻋﻠﻰ ﺃﻣ‪‬ﺘﻚ ﻟِﻴ‪‬ﺘ‪‬ﻌﻈﻮﺍ ﺑﺬﻟﻚ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﺆﻣﻨﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺣﻜﻤﺔِ ﺍﻟﺘﻔﻜﹼﺮِ ﰲ ﺍﳌﻘﺼﻮﺹ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﺳﺂء﴾ ﺃﹸﺟ‪‬ﺮِﻳ‪‬ﺖ‪ ‬ﻣ‪‬ﺠ‪‬ﺮﻯ ½ﺑِﺌﺲ‪ .¼‬ﻭﺍﻋﻠﻢ ﺃﻥﹼ ½ﺳﺎﺀَ¼ ﳚﻮﺯ‪ ‬ﻓﻴﻬﺎ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺗﻜﻮﻥﹶ ﺗﻌﺠ‪‬ﺒﺎﹰ ﻛﺄﻧﻪ‬
‫َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺌﺲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿‬ ‫)‪(٣‬‬
‫ﻗﻴﻞ‪ :‬ﻣﺎ ﺃﹶﺳﻮﺃﹶ ﻣ‪‬ﹶﺜﻞﹶ ﺍﻟﻘﻮﻡِ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺤﺎﺓ ﻟﹶﻤ‪‬ﺎ ﺫﻛﺮﻭﺍ ﺻﻴﻎﹶ ﺍﻟﺘﻌﺠ‪‬ﺐ ﱂ ﻳ‪‬ﻌ‪‬ﺪ‪‬ﻭﺍ ﻓﻴﻬﺎ ½ﺳﺎﺀ¼ ﻓﺈﻥ ﺃﺭﻳﺪ‪ ‬ﻣِﻦ ﺟﻬﺔِ ﺍﳌﻌﲎ ﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻌﺠﺐ‬
‫ﺍﳌﺒﻮﺏِ ﻟﻪ ﰲ ﺍﻟﻨﺤﻮ ﻓﻘﺮﻳﺐ‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﺎ ﲟﻌﲎ ½ﺑِﺌﹾﺲ¼ ﻓﺘﺪﻝﱡ ﻋﻠﻰ ﺍﻟﺬﻡ‪ ‬ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﺳﺂء ﻣﺜﻼۨ ْ ْ‬
‫اﻟﻘﻮم﴾ ﻭﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﻘﻮﻟﲔ ﻓـ½ﺳﺎﺀَ¼‬
‫َ ُ‬ ‫َ َ َ َ َ‬
‫ﻳ‪‬ﺴ‪‬ﻮﺀُ¼‪ ،‬ﻭﻣﻨﻪ ﴿ﻟ ۡ ٓ ٗ‬
‫ﺴﻮءا‬ ‫ﻏﲑ‪ ‬ﻣﺘﺼﺮ‪‬ﻓﺔ‪ ،‬ﻷﻥ ﺍﻟﺘﻌﺠﺐ ﻭﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ‪ ‬ﻻ ﺗﺘﺼﺮ‪‬ﻑ‪ ‬ﺃﻓﻌﺎﻟﹸﻬﻤﺎ‪ .‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ½ﺳﺎﺀ¼ ﻣﺘﺼﺮ‪‬ﻓﺔ ﳓﻮ‪½ :‬ﺳ‪‬ﺎﺀَ‬
‫ِ‬
‫َ ُ‬
‫﴿ﻟ ۡ ٓ ٗ‬ ‫ۡ‬ ‫ۡٓ ْ‬
‫ُ ْ‬
‫وﺟﻮﻫﻜﻢ﴾‬ ‫ۡ‬
‫ﺴﻮءا ُ ُ َ‬ ‫ِ‬ ‫ﻛﻔﺮوا﴾ ]ﺍﳌﻠﻚ‪ ،[٢٧:‬ﻭﺍﳌﺘﺼﺮﻓﺔﹸ ﻣﺘﻌﺪ‪‬ﻳﺔﹲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫وﺟﻮھ ا َّ ِ ۡﻳﻦ‬
‫ۡ‬
‫ﻭ﴿ ِ َ‬
‫ﺳﻴـﺌﺖ‬ ‫ُ ْ‬
‫وﺟﻮﻫﻜﻢ﴾ ]ﺍﻹِﺳﺮﺍﺀ‪[٧:‬‬‫ۡ‬
‫َ ُ‬ ‫ََ ُ‬ ‫َ‬ ‫ُ ُ ُ‬ ‫ُ ُ َ‬
‫]ﺍﻹِﺳﺮﺍﺀ‪ ،[٧:‬ﻓﺄﺷﺎﺭ ﺍﳌﺼﻨﻒ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﰲ ﻫﺬﺍ ﺍﳌﹶﻘﺎﻡ‪) .‬ﺟ‪‬ﻤﻞ ﰲ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ‪ ،٢٢:‬ﲰﲔ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﹶﺜﻞﹸ ﺍﻟﻘﻮﻡِ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ‪ ‬ﻷﻥﹼ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ‪ ‬ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﺟﻨﺲ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ‪ ‬ﻣﻔﺴ‪‬ﺮ ﻟﻠﻔﺎﻋﻞ ﻓﻴ‪‬ﺠﺐ ﺃﻥ ﻳ‪‬ﺼﺪ‪‬ﻕ‬ ‫)‪(٤‬‬
‫اﻟﻘﻮم﴾ ﻫﺎﻫﻨﺎ ﻏﲑ ﺻﺎﺩﻕ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﻟﻔﺎﻋﻞِ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ‪ ‬ﺍﶈﺬﻭﻑ‪‬‬ ‫ﺍﻟﻔﺎﻋﻞﹸ ﻭﺍﻟﺘﻤﻴﻴﺰ ﻭﺍﳌﺨﺼﻮﺹ ﻋﻠﻰ ﺷﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻭ﴿ ْ ْ‬
‫َ ُ‬
‫ﻭﻫﻮ ﺍﳌﺨﺼﻮﺹ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪½ :‬ﺳ‪‬ﺎﺀَ ﻣ‪‬ﹶﺜﻼﹰ ﻣ‪‬ﺜﹶﻞﹸ ﺍﻟﻘﻮﻡِ¼‪ ،‬ﻓﺤ‪‬ﺬﻑ ﺍﳌﻀﺎﻑ‪ ‬ﻭﺃﹸﻗﻴﻢ‪ ‬ﺍﳌﻀﺎﻑ‪ ‬ﺇﻟﻴﻪ ﻣ‪‬ﻘﺎﻣ‪‬ﻪ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫اﷲ﴾‪...‬ﺍﻵﻳﺔ[ ﻓﻴﻬﺎ ﺭﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻘﹶﺪﺭﻳ‪‬ﺔ‪] .‬ﺍﻹﻛﻠﻴﻞ[‬
‫ﻣﻦ ﻳ ْﺪِ ُ‬
‫ﻗﻮﻟﻪ‪ْ َ ﴿] :‬‬ ‫)‪(٥‬‬
‫ۡ‬ ‫ْ‬‫ۡ ْ ْ‬
‫ﻣﻦ ﻳ ْﺪِ اﷲُ ﻓَ ُ َﻮ ْ ُ‬
‫ﻳﻀﻠﻞ ﻓﺎوﻟ ﻚ ﻫﻢ ٰ‬
‫اﻟﺨﺴﺮون﴾ ﲪﻞ ﻋﻠﻰ ﺍﳌﻌﲎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ِ ُ َ‬ ‫ُ‬ ‫ﺘﺪي﴾[ ﲪﻞ ﻋﻠﻰ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻗﻮﻟﻪ ﴿وﻣﻦ ّ ُ ِ‬‫اﻟﻤ ْ َ ِ ْ‬ ‫ﻗﻮﻟﻪ‪ْ َ ﴿] :‬‬ ‫)‪(٦‬‬
‫َ ِ َ ُ ُ‬ ‫َ َ‬
‫ﺍﳍﹸﺪٰﻯ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺒﻴﺎﻥﹶ ﻛﻤﺎ ﻗﺎﻟﺖِ ﺍﳌﻌﺘﺰﻟﺔﹸ ﻻﺳﺘ‪‬ﻮﻯ ﺍﻟﻜﺎﻓﺮ‪ ‬ﻭﺍﳌﺆﻣﻦ ﺇﺫ ﺍﻟﺒﻴﺎﻥ ﺛﺎﺑﺖ ﰲ ﺣﻖ ﺍﻟﻔﺮﻳﻘﹶﲔ‪ ،‬ﻓﺪﻝﹼ ﺃﻧﻪ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪ ‬ﻭﺍﻟﻌِﺼﻤﺔ ﻭﺍﳌﹶﻌ‪‬ﻮﻧﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﻟﻠﻜﺎﻓﺮ ﻻﻫﺘ‪‬ﺪﻯ ﻛﻤﺎ ﺍﻫﺘ‪‬ﺪﻯ ﺍﳌﺆﻣﻦ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫ﻧﺲ﴾[ ﻫﻢ ﺍﻟﻜﻔﺎﺭ‪ ‬ﻣﻦ ﺍﻟﻔﺮﻳﻘﹶﲔ ﺍﳌﹸﻌﺮِﺿ‪‬ﻮﻥ ﻋﻦ ﺗﺪﺑ‪‬ﺮ ﺁﻳﺎﺕ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺗﻌﺎﱃ ﻋ‪‬ﻠِﻢ‪‬‬ ‫واﻻِ ْ ِ‬
‫اﻟﺠﻦ َ ْ‬ ‫ﻨﻢ َﻛﺜ ِ ْ ًا َ‬
‫ﻣﻦ ْ ِ‬ ‫َراﻧﺎ ِ َ‬
‫ﻟﺠ َ َ‬ ‫ﻗﻮﻟﻪ‪ْ َ َ َ ﴿] :‬‬
‫وﻟﻘﺪ ذ َ ْ َ‬ ‫)‪(٧‬‬
‫ْ‬
‫ﺧﻠﻘﺖ‬
‫وﻣﺎ َ َ ُ‬‫َ َ‬
‫ﻣﻨﻬﻢ ﺍﺧﺘﻴﺎﺭ‪ ‬ﺍﻟﻜﻔﺮِ ﻓﺸﺎﺀ ﻣﻨﻬﻢ ﺍﻟﻜﻔﺮ‪ ‬ﻭﺧﻠﻖ ﻓﻴﻬﻢ ﺫﻟﻚ ﻭﺟ‪‬ﻌﻞ ﻣ‪‬ﺼﲑ‪‬ﻫﻢ ﺟﻬﻨ‪‬ﻢ‪ ‬ﻟﺬﻟﻚ‪ ،‬ﻭﻻ ﺗ‪‬ﻨﺎﰲ ﺑﲔ ﻫﺬﺍ ﻭﺑﲔ ﻗﻮﻟِﻪ ﴿‬
‫ْ ۡ‬ ‫ْ ۡ‬ ‫ْ‬
‫ﻟﻴﻌﺒﺪون﴾ ]ﺍﻟﺬﺍﺭﻳﺎﺕ‪ [٥٦:‬ﻷﻧﻪ ﺇﳕﺎ ﺧ‪‬ﻠﹶﻖ ﻣﻨﻬﻢ ﻟﻠﻌﺒﺎﺩﺓ ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﻠِﻢ‪ ‬ﺃﻧﻪ ﻳ‪‬ﻌﺒﺪﻩ‪ ،‬ﻭﺃﻣﺎ ﻣ‪‬ﻦ ﻋ‪‬ﻠِﻢ‪ ‬ﺃﻧﻪ ﻳ‪‬ﻜﻔﺮ ﺑﻪ ﻓﺈﳕﺎ ﺧ‪‬ﻠﻘﹶﻪ‬ ‫اﻻ ِ َ ُ ُ ِ‬ ‫واﻻ ﺲ ِ َّ‬
‫َ‬
‫ِ‬ ‫اﻟﺠﻦ‬
‫ِ َّ َ‬
‫ﻟِﻤﺎ ﻋﻠﻢ ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﻨﻪ‪ ،‬ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﻣ‪‬ﻦ ﻋﻠﻢ ﻣﻨﻪ ﰲ ﺍﻷﺯﻝ ﺃﻧﻪ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﻌﺒﺎﺩﺓﹸ ﺧ‪‬ﻠﹶﻘﻪ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﻣ‪‬ﻦ ﻋ‪‬ﻠِﻢ‪ ‬ﻣﻨﻪ ﺃﻥ ﻳ‪‬ﻜﻮﻥ ﻣﻨﻪ‬
‫ﺍﻟﻜﻔﺮ‪ ‬ﺧ‪‬ﻠﻘﹶﻪ ﻟﺬﻟﻚ‪ ،‬ﻭﻛﹶﻢ ﻣِﻦ ﻋﺎﻡ‪ ‬ﻳ‪‬ﺮﺍﺩ ﺑﻪ ﺍﳋﺼﻮﺹ‪ .‬ﻭﻗﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ﺑﺄﻥ ﻫﺬﻩ ﻻﻡ ﺍﻟﻌﺎﻗﺒﺔ ﺃﻱ ﳌﹼﺎ ﻛﺎﻥ ﻋﺎﻗﺒﺘ‪‬ﻬﻢ ﺟﻬﻨ‪‬ﻢ‪ ‬ﺟﻌﻞ‬
‫ﻛﺄ‪‬ﻢ ﺧ‪‬ﻠﻘﻮﺍ ﳍﺎ ﻓﺮﺍﺭﺍﹰ ﻋﻦ ﺇﺭﺍﺩﺓ ﺍﳌﻌﺎﺻﻲ ﻋﺪﻭﻝ ﻋﻦ ﻇﺎﻫﺮ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫ۡ‬
‫ﺴﻤﻌﻮن ِ َﺑﻬﺎ﴾ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﻛﻞﱟ ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ۡ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﳊﻖ‪ [َ‬ﻗﺪ‪‬ﺭﻩ ﻫﻮ ﻭﻧﻈﲑ‪‬ﻩ ﰲ ﴿ ْ‬
‫ﻻﻳﺒﺼﺮون﴾ ﻭ﴿ﻻ ْ‬ ‫)‪(٨‬‬
‫َ َ َ ُ َ‬ ‫َ ُ ِ ُ َ‬

‫‪262‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫)‪(٢‬‬
‫ﻮاﻋﻆ‪ ،‬ﲰﺎع ﺗﺪﺑﺮ‬
‫اﻵﻳﺎت واﳌ َ‬
‫ِ‬ ‫ﺴﻤﻌﻮن ﺑ ِ َﺎ﴾‬ ‫ون ﺑ ِ َﺎ﴾ دﻻﺋﻞ ﻗﺪرة اﷲ‪ ،‬ﺑﺼﺮ اﻋﺘﺒﺎر ﴿ َ َوﻟ ُ ْﻢ َ ٌ‬
‫ذان ﻻ َ ْ َ ُ ْ َ‬
‫)‪(١‬‬
‫﴿ َ َوﻟ ُ ْﻢ َاﻋْ ُ ٌ ُ‬
‫ﻻﻳﺒ ْ ِ ُ ْ َ‬
‫ﻷ‪‬ﺎ ﺗﻄﻠﺐ ﻣﻨﺎﻓﻌﻬﺎ‬ ‫اﻷﻧﻌﺎم‬ ‫ﻦ‬ ‫اﺿﻞ﴾ ﻣ‬ ‫َ‬ ‫َ‬ ‫ﻢ‬ ‫ُ‬ ‫ﺑﻞ‬ ‫﴿‬ ‫واﻻﺳﺘﻤﺎع‬ ‫ﺮ‬ ‫واﺗﻌﺎظ ﴿ا ُٓوﻟ ٰ ِ َ َ ْﺎﻻ َ ْ ٰ ِ‬
‫ﻌﻢ﴾ ﰲ ﻋﺪم اﻟﻔﻘﻪ)‪ (٣‬واﻟﺒﺼ‬
‫)‪(٤‬‬
‫‪٢‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫ْ‬ ‫ْ‬ ‫َ‬
‫اﻟﺤﺴ ٰ ﴾ اﻟﺘﺴﻌﺔ‬
‫‪٤‬‬ ‫‪٣‬‬
‫ﻣﻀﺎرﻫﺎ‪ ،‬وﻫﺆﻻء ﻳﻘﺪﻣﻮن ﻋ اﻟﻨﺎر ﻣﻌﺎﻧﺪة ﴿ا ُٓوﻟ ٰ ِ َ ُ ُﻢ ْ ٰ ِ ُ ْ َ‬
‫اﻟﻐﻔﻠﻮن﴿‪َ﴿ ﴾﴾۱۷۹‬و ْ َ ْ َ ٓ ُ‬
‫اﻻﺳﻤﺎء ْ ُ ْ‬ ‫‪٢‬‬
‫و‪‬ﺮب ﻣﻦ‬
‫ﻳﻦ‬ ‫وذروا﴾ اﺗﺮﻛﻮا)‪ِ ﴿ (٨‬‬
‫اﻟﺬ ْ َ‬ ‫ﻓﺎدﻋﻮہ ُ﴾ ﲰﻮه ﴿ﺑ ِ َﺎ َ َ ُ‬
‫)‪(٧‬‬
‫واﻟﺘﺴﻌﻮن اﻟﻮارد ﺑﻬﺎ اﳊﺪﻳﺚ ‪ ،‬واﳊﺴﲎ ﻣﺆﻧﺚ اﻷﺣﺴﻦ ﴿ َ ْ ُ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫‪٤‬‬ ‫‪٣‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﺼ‪‬ﺮ‪ ‬ﺍﻋﺘِﺒﺎﺭٍ[ ﻗﹶﻴ‪‬ﺪ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﹸﺮﺍﺩ ﻣِﻦ ﺍﻟﺒﺼﺮ ﻓﹶﺮ‪‬ﺩ‪‬ﻩ ﺍﻟﻜﺎﻣِﻞﹸ ﻭﻫﻮ ﺑ‪‬ﺼ‪‬ﺮ‪ ‬ﺍﻋﺘِﺒﺎﺭٍ ﻭﺗﺄﻣ‪‬ﻞٍ ﻷﻥﹼ ﻧﻔﹾﺲ ﺍﻟﺒﺼﺮ ﻟﻴﺲ ﲟ‪‬ﻘﹾﺼﻮﺩٍ‪،‬‬ ‫)‪(١‬‬
‫ﻭﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﹶﻨﻔﻲ‪ ‬ﺑﺼ ‪‬ﺮ ﺧﺎﺹ‪ ،‬ﻟﻜﻨﻪ ﺃﹶﺗﻰ ﺑﻪ ﻣﻄﻠﻘﺎ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃ‪‬ﻢ ﻧ‪‬ﺰﻟﻮﺍ ﻣ‪‬ﱰِﻟﺔﹶ ﻣ‪‬ﻦ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺒﺼﺮ ﺃﺻﻼﹰ ﲜ‪‬ﻌﻞِ‬
‫ﺑﺼﺮﻫﻢ ﲟﱰﻟﺔِ ﺍﻟﻌ‪‬ﺪ‪‬ﻡِ‪) .‬ﻭﻫﻜﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﻣﺎ ﻳﺄﰐ(‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤﺎﻉ‪ ‬ﺗﺪ‪‬ﺑﺮٍ[ ﻗﻴ‪‬ﺪ ﺑﻪ ﻷﻥﹼ ﻧﻔﺲ‪ ‬ﺍﻟﺴ‪‬ﻤﺎﻉ ﻟﻴﺲ ﲟﻘﺼﻮﺩ‪ ،‬ﻛﻤﺎ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﺍﻟﺴ‪‬ﻴﺎﻕ‪ ‬ﻭﺍﻟﺴ‪‬ﺒﺎﻕ‪ ‬ﻷﻥﹼ ﻧﻔﺲ‪ ‬ﺍﻟﺴ‪‬ﻤﺎﻉ ﺛﺎﺑﺖ ﳍﻢ‪ ،‬ﻓﻼ‬ ‫)‪(٢‬‬
‫ﺣﺎﺟﺔ ﺇﻟﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﻔِﻘﻪِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﻣﺎ ﺫﹸﻛﺮ ﻻ ﰲ ﻋﺪﻡ ﺍﳌﺆﺍﺧﺬﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻷﻧﻌﺎﻡ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺩﻓﻌﺎﹰ ﻟِﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﳋﱪ ﻭﻫﻮ ﴿ َ َ ّ ُ‬
‫اﺿﻞ﴾ ﻻ ﻳ‪‬ﻄﺎﺑِﻖ‪ ‬ﺍﳌﺒﺘﺪﺃﹶ ﻷﻧﻪ ﺿﻤﲑ‪ ‬ﲨﻊٍ؟ ﻭﻭﺟﻪ‪ ‬ﺍﻟﺪﻓﻊِ ﺃﻥ ﺍﺳﻢ‬ ‫)‪(٤‬‬
‫ﺍﻟﺘﻔﻀﻴﻞ ﺇﺫﺍ ﺍﺳﺘ‪‬ﻌﻤﻞ ﺑـ½ﻣِﻦ‪ ¼‬ﻳ‪‬ﺴﺘﻮﻱ ﻓﻴﻪ ﺍﳌﻔﺮﺩ‪ ‬ﻭﺍﳉﻤﻊ‪ ‬ﻛﻤﺎ ﺗﻘﺮ‪‬ﺭ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻭ‪‬ﺬﺍ ﺍﻧﺪﻓﻊ ﺃﻳﻀﺎﹰ ﻣﺎ ﻳ‪‬ﻮﺭ‪‬ﺩ‪ ‬ﺃﻥﹼ ﺍﺳﺘﻌﻤﺎﻝ ﺍﺳﻢ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺘﻔﻀﻴﻞ ﺑﺪﻭﻥ ﺃﺣﺪ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻻ ﳚﻮﺯ‪ ،‬ﻷﻥﹼ ﺍﳌﻘﺪ‪‬ﺭ ﻛﺎﳌﻠﻔﻮﻅ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻮﺍﺭﺩ‪ ‬ﺎ ﺍﳊﺪﻳﺚﹸ[ ﺃﻱ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺸﻴﺨﺎﻥ ﻭﻏﲑ‪‬ﳘﺎ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫)‪(٥‬‬
‫ﻭﺳﻠﻢ( ﻗﺎﻝ ½ﺇﻥ ﷲ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺍﲰﺎﹰ ﻣﺎﺋﺔﹰ ﺇﻻﱠ ﻭﺍﺣﺪ‪‬ﺍ‪ ،‬ﻣ‪‬ﻦ‪ ‬ﺃﺣﺼﺎﻫﺎ )ﺃﻱ ﻣ‪‬ﻦ ﺣ‪‬ﻔِﻈﹶﻬﺎ( ﺩ‪‬ﺧ‪‬ﻞ ﺍﳉﻨ‪‬ﺔﹶ¼‪ .‬ﻭﻟﻴﺴﺖ ﺃﲰﺎﺅ‪‬ﻩ ﺗﻌﺎﱃ‬
‫ﻣﻨﺤﺼﺮﺓ ﰲ ﺍﻟﺘﺴﻌﺔ ﻭﺍﻟﺘﺴﻌﲔ ﺍﳌﺸﺎﺭِ ﺇﻟﻴﻬﺎ ﺑﺪﻟﻴﻞ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲِ ﺑﻦ ﻣﺴﻌﻮﺩ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻋﻦ ﺍﻟﻨﱯ‪) ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‬
‫ﻭﻓﻴﻪ‪½ :‬ﺃﺳﺄﻟﻚ ﺑﻜﻞ ﺍﺳﻢ ﻫﻮ ﻟﻚ ﲰ‪‬ﻴ‪‬ﺖ‪ ‬ﺑﻪ ﻧﻔﺴﻚ ﺃﻭ ﻋﻠﱠﻤ‪‬ﺘ‪‬ﻪ ﺃﺣﺪﺍﹰ ﻣِﻦ ﺧ‪‬ﻠﻘِﻚ ﺃﻭ ﺃﻧﺰﻟﺘ‪‬ﻪ ﰲ ﻛﺘﺎﺑﻚ ﺃﻭ ﺍﺳﺘ‪‬ﺄﺛﺮﺕ‪ ‬ﺑﻪ ﰲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ‬
‫ﻋﻨﺪ‪‬ﻙ ﺃﻥ ﺗ‪‬ﺠﻌﻞ ﺍﻟﻘﺮﺁﻥﹶ ﺭﺑﻴﻊ‪ ‬ﻗﻠﱯ ﻭﻧﻮﺭ‪ ‬ﺻﺪﺭﻱ ﻭﺟِﻼﹶﺀَ ﺣ‪ ‬ﺰﱐ ﻭﺫﹶﻫﺎﺏ ﻫ‪‬ﻤ‪‬ﻲ¼‪) .‬ﺧﺰﺍﺋﻦ ﺍﻟﻌﺮﻓﺎﻥ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ْ‬ ‫ْ‬
‫اﻟﺤﺴ ٰ ﴾ ﻓﹸﻌ‪‬ﻠﻰ‪ ،‬ﻣﺆﻧ‪‬ﺚ ½ﺍﻷﺣﺴﻦ¼ ﻛـ½ﺍﻟﻜﹸﺒ‪‬ﺮﻯ¼ ﻭ½ﺍﻟﺼ‪‬ﻐ‪‬ﺮﻯ¼‪ .‬ﻭﻗﻴﻞ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﳊﹸﺴﻨٰﻰ ﻣﺆﻧ‪‬ﺚ ﺍ ﻷَﺣ‪‬ﺴ‪‬ﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ ُ‬ ‫)‪(٦‬‬
‫ْ‬ ‫ﻓﻴﻬﺎ ٰ‬
‫ۡ‬ ‫ْٰ‬
‫ﻣﺎرب ُ ٰ‬
‫اﺧﺮی﴾‪.‬‬ ‫اﻟﺮﺟﻌﻲ﴾ ]ﺍﻟﻌﻠﻖ‪ ،[٨:‬ﻭﺃﹶﻓﺮ‪‬ﺩﻩ ﻛﻤﺎ ﺃﹶﻓﺮﺩ‪ ‬ﻭﺻﻒ‪ ‬ﻣﺎ ﻻ ﻳ‪‬ﻌﻘﻞ ﰲ ﻗﻮﻟﻪ‪﴿ :‬و‬ ‫½ﺍﳊﺴﲎ¼ ﻣﺼﺪ ‪‬ﺭ ﻭ‪‬ﺻِﻒ‪ ‬ﺑﻪ ﻛـ﴿‬
‫َ َِ ِ َ َ ِ ُ‬ ‫ُّ‬
‫]ﻃﻪ‪) [١٨:‬ﻛﺮﺧﻲ ﲝﺬﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤ‪‬ﻮﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﹸﺨﺘﺎﺭ‪ ‬ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺪﻋﻮﺓ ﺍﻟﺘﺴﻤﻴﺔﹸ ﻛﻘﻮﳍﻢ‪½ :‬ﺩ‪‬ﻋ‪‬ﻮ‪‬ﺗ‪‬ﻪ ﺯﻳﺪﺍ ﻭﺑﺰﻳﺪ¼ ﺃﻱ ‪‬ﺳﻤ‪‬ﻴﺘ‪‬ﻪ‪ ،‬ﻭﻗﻴﻞ‬ ‫)‪(٧‬‬
‫ﻣﻌﻨﺎﻩ ﻧﺎﺩ‪‬ﻭﻩ ﺑِﻬﺎ ﰲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﳌﻔﺴﺮ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﻷﻥ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻳ‪‬ﻮﺭ‪‬ﺩ‪ ‬ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﲟﻌﲎ ﺍﻟﻨﺪﺍﺀ ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ‬
‫رﺑﻪ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪ [٣٨:‬ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﻗﻮﻟﻪ ﴿َِﺑﻬﺎ﴾ ﺑﻞ ﻻ ﻳ‪‬ﻘﹶﻊ‪ ‬ﺍﻟﺒﺎﺀُ ﺻﻠﺔﹶ‬ ‫زﻛﺮﻳﺎ َ َّ‬
‫دﻋﺎ َ َ ِ َّ‬ ‫ﻭﻳ‪‬ﺘﻢ‪ ‬ﻣﻌﻨﺎﻩ ﺑﻪ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻫﻨﺎﻟﻚ‬
‫ُ َ ِ َ َ َ‬
‫ﺍﻟﻨﺪﺍﺀِ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﹸﺗﺮ‪‬ﻛﹸﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿َُذروا﴾ ﺃﻣﺮ ﻣﻦ ½ﻭ‪‬ﺫِﺭ ﻳ‪‬ﺬﹶﺭ¼ ﲟﻌﲎ ﺍﻟﺘﺮﻙ ﻻ ﻣِﻦ ½ﻭ‪‬ﺫﹶﺭ‪ ‬ﻳ‪‬ﺬِﺭ‪ ¼‬ﲟﻌﲎ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﺣ‪‬ﺬﻓﺖ ﺍﻟﻮﺍﻭ ﲪﻼ‬ ‫)‪(٨‬‬
‫‪Å‬‬
‫‪263‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اﺳﻤ ِ ٖ ﴾)‪ (٣‬ﺣﻴﺚ اﺷﺘﻘﻮا ﻣﻨﻬﺎ أﲰﺎء ﻵﳍﺘﻬﻢ ﻛﺎﻟﻼت‬
‫ﻳﻠﺤﺪون﴾ ﻣﻦ ½أﳊﺪ¼ و½ﳊﺪ¼ ‪ ،‬ﳝﻴﻠﻮن ﻋﻦ اﳊﻖ ﴿ َ ْ ٓ ٰ‬ ‫ﻳﻦ ُ ْ ِ ُ ْ َ‬ ‫﴿ ِ‬
‫اﻟﺬ ْ َ‬
‫?‬ ‫)‪(٢‬‬ ‫)‪(١‬‬
‫‪٢‬‬ ‫‪٢‬‬

‫ﺳﻴﺠﺰون﴾ ﰲ اﻵﺧﺮة ﺟﺰاء ﴿ َﻣﺎ َ ُ ْ‬

‫ﺎﻧﻮا َ ْ َ ُ ْ َ‬
‫ﻌﻤﻠﻮن﴿‪ ﴾﴾۱۸۰‬وﻫﺬا‬ ‫ﻣﻦ ½اﷲ¼ واﻟﻌﺰى ﻣﻦ ½اﻟﻌﺰﻳﺰ¼ وﻣﻨﺎة ﻣﻦ ½اﳌﻨﺎن¼ ﴿ َ ُ ْ َ ْ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫?‬

‫ﻌﺪﻟﻮن﴿‪ (٧)﴾﴾۱۸۱‬ﻫﻢ أﻣﺔ ﳏﻤﺪ)‪ (٨‬ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻛﻤﺎ ﰲ‬

‫ﺑﺎﻟﺤﻖ َوﺑ ِ ٖ َ ْ ِ ُ ْ َ‬
‫ﺪون ِ ْ َ‬ ‫وﻣﻤﻦ َﺧﻠ ْ َ ۤ‬
‫َﻘﻨﺎ ا ُﻣ ٌﺔ ﻳ ْ ُ ْ َ‬ ‫ﻗﺒﻞ اﻷﻣﺮ ﺑﺎﻟﻘﺘﺎل ﴿ َ ِ ْ‬
‫ﻉ‬
‫)‪(٦‬‬
‫ﻉ‬
‫ﻣﻦ َ ْ ُ‬
‫ﺣﻴﺚ‬ ‫ﻛﺬﺑﻮا ِﺑﺎٰﻳ ٰ َِﻨﺎ﴾ اﻟﻘﺮآن ﻣﻦ أﻫﻞ ﻣﻜﺔ ﴿ َ َ ْ َ ْ‬
‫ﺳﻨﺴﺘﺪرِﺟُ ُ ْﻢ﴾ ﻧﺄﺧﺬﻫﻢ ﻗﻠﻴﻼ ﻗﻠﻴﻼ ﴿ ْ‬ ‫ﻳﻦ َ ُ ْ‬ ‫ﺣﺪﻳﺚ)‪ِ َ ﴿ (٩‬‬
‫واﻟﺬ ْ َ‬
‫)‪(١٠‬‬

‫َﻤﻮن﴿‪َ﴿ ﴾﴾۱۸۲‬وا ُْﻣ ِ ْ َﻟ ُ ْﻢ﴾ أﻣﻬﻠﻬﻢ)‪................................................................... (١١‬‬

‫َﻻ َ ْﻌﻠ ُ ْ َ‬

‫ﻋﻠﻰ ﺣﺬﻓﻬﺎ ﰲ ﺍﳌﻀﺎﺭﻉ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫ﻗﻮﻟﻪ‪] :‬ﻣِﻦ ½ﺃﳊﹶﺪ‪ ¼‬ﻭ½ﻟﹶﺤ‪‬ﺪ¼[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﻘﺮﺍﺀﺗﲔ ﺍﻟﺴﺒﻌﻴﱳ ﰲ ½ﻳ‪‬ﻠﺤِﺪ‪‬ﻭﻥ¼ ﺃﻧﻪ ﰲ ﻗﺮﺍﺀﺓ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﻛﺴﺮ ﺍﳊﺎﺀ ﻣﻦ ½ﺃﹶﻟﹾﺤ‪‬ﺪ‪،¼‬‬ ‫)‪(١‬‬
‫ﻭﰲ ﺃﺧﺮﻯ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻭﺍﳊﺎﺀ ﻣﻦ ½ﻟﹶﺤ‪‬ﺪ‪] .¼‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻤﻴﻠﻮﻥ ﻋﻦ ﺍﳊﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥﹼ ½ﺃﹶﻟﹾﺤ‪‬ﺪ‪ ¼‬ﻭ½ﻟﹶﺤ‪‬ﺪ‪ ¼‬ﲟﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ‪½ :‬ﺃﹶ ﹶ‬
‫ﳊﺪ‪ ¼‬ﲟﻌﲎ‬ ‫)‪(٢‬‬
‫ﺐ ﻟﻠﺘﻔﺼﻴﻞ‪) .‬ﺍﻟﻠﺒﺎﺏ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﺃﹶﻋﺮﺽ‪ ‬ﻭ½ﻟﹶﺤ‪‬ﺪ‪ ¼‬ﲟﻌﲎ ﻣﺎﻝﹶ‪ ،‬ﻓﺎﻧ ﹸﻈﺮ ﺍﻟﻜﺘ ‪‬‬
‫اﺳﻤ ِ ٖ ﴾[ ﻗﺎﻝ ﺍﻷﻋﻤﺶ‪ :‬ﻳ‪‬ﺪﺧﻠﻮﻥ ﻓﻴﻬﺎ ﻣﺎ ﻟﻴﺲ ﻣﻨﻬﺎ‪ ،‬ﻓﺎﺳﺘﺪﻝﹼ ﺑﻪ‬ ‫ﻳﻦ ُ ْ ِ ُ ْ َ‬
‫ﻳﻠﺤﺪون َ ْ‬ ‫اﻟﺬ ْ َ‬ ‫ﻟﺤﺴ ٰ ﻓ ْ ُ ْ‬
‫َﺎدﻋﻮہ ُ ﺑ ِ َﺎ َوذ َُروا ِ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬و ْاﻻ َ ْ َ ٓ ُ‬
‫ﺳﻤﺎء ا ْ ُ ْ‬ ‫)‪(٣‬‬
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‫ﻋﻠﻰ ﺃﻥﹼ ﺃﲰﺎﺀ ﺍﷲ ﺗﻮﻗﻴﻔﻴﺔ ﻭﺃﻧﻪ ﻻ ﳚﻮﺯ ﺃﻥ ﻳ‪‬ﻄﻠﹶﻖ ﻋﻠﻴﻪ ﺍﺳﻢ ﱂ ﻳ‪‬ﺮِﺩ ﺍﻟﺸﺮﻉ‪ ‬ﺑﻪ‪) .‬ﺍﻹﻛﻠﻴﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻵﺧﺮﺓ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺮﺍﺩ ﺍﻟﺴﲔ ﺍﻟﱵ ﻟﻼﺳﺘﻘﺒﺎﻝ‪ ،‬ﻛﻤﺎ ﰲ ﺗﻔﺴﲑ ﺍﺑﻦ ﻋﺒﺎﺱ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ(‪ .‬ﻭﻓﻴﻪ ﺇﳝﺎ ٌﺀ ﺇﱃ ﺃﻥﹼ ﺍﳊﻴﺎﺓ‬ ‫)‪(٤‬‬
‫ﺍﻟﺪﻧﻴﺎ ﻗﺼﲑﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺟﺰﺍﺀَ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ‪ ،‬ﻭﻗﺪ‪‬ﺭﻩ ﻟِﻴ‪‬ﺼﺢ‪ ‬ﺍﻟﻜﻼﻡ‪ ‬ﺇﺫ ﻻ ﻣﻌﲎ ﻟﻜﻮ‪‬ﻢ ﻳ‪‬ﺠﺰ‪‬ﻭﻥ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ‬ ‫)‪(٥‬‬
‫ﻳ‪‬ﻌﻤﻠﻮﻧ‪‬ﻪ ﻣِﻦ ﺍﻹﳊﺎﺩ ﺑﻞ ﺍﳌﺮﺍﺩ ﺟﺰﺍﺀُﻩ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ ﻗﺒﻞ ﺍﻷﻣﺮ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﺑﺎﻟﺤﻖ َوﺑ ِ ٖ َ ْ ِ ُ ْ َ‬
‫ﻌﺪﻟﻮن﴾[ ﰲ ﺃﺣﻜﺎﻣﻬﻢ‪ ،‬ﻗﻴﻞ ﻫﻢ ﺍﻟﻌ‪‬ﻠﹶﻤﺎﺀُ ﻭﺍﻟﺪ‪‬ﻋ‪‬ﺎﺓﹸ ﺇﱃ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻭﻓﻴﻪ ﺩﻻﻟ ﹲﺔ ﻋﻠﻰ ﺃﻥ ﺇﲨﺎﻉ‪ ‬ﻛﻞﱢ‬ ‫ﺪون ِ ْ َ‬
‫ﻗﻮﻟﻪ‪﴿] :‬اُﻣ ٌﺔ ﻳ ْ ُ ْ َ‬ ‫)‪(٧‬‬
‫ﻋﺼﺮٍ ﺣ‪‬ﺠ‪ ‬ﹲﺔ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ‪‬ﻢ ﺃﻣ‪‬ﺔ ﳏﻤ‪‬ﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ‪ ،‬ﻭﻗﻴﻞ ﻫﻢ ﻣ‪‬ﻦ ﺁﻣ‪‬ﻦ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ[ ﻭﻫﻮ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺛﻮﺑﺎﻥ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪)) :‬ﻻ ﺗ‪‬ﺰﺍﻝﹸ‬ ‫)‪(٩‬‬
‫ﻃﺎﺋﻔ ﹲﺔ ﻣِﻦ ﺃﻣ‪‬ﱵ ﻇﺎﻫِﺮِﻳﻦ ﻋﻠﻰ ﺍﳊﻖ‪ ‬ﻻ ﻳ‪‬ﻀﺮ‪‬ﻫﻢ ﻣ‪‬ﻦ‪ ‬ﺧ‪‬ﺬﹶﻟﹶﻬﻢ ﺣﱴ ﻳﺄﺗِﻲ‪ ‬ﺃﻣﺮ‪ ‬ﺍﷲِ((‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻧ‪‬ﺄﺧ‪‬ﺬﹸﻫﻢ ﻗﻠﻴﻼﹰ ﻗﻠﻴﻼﹰ[ ﺍﻟﺘﻘﻠﻴﻞﹸ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻴﺲ ﰲ ﺍﻷﺧﺬ ﺃﻱ ﺍﻹﻫﻼﻙِ ﻭﺇﳕﺎ ﻫﻮ ﰲ ﻣﻘﺪ‪‬ﻣﺎﺗﻪ ﻭﺃﺳﺒﺎﺑِﻪ‪ ،‬ﻭﺍﳌﻌﲎ ﻧ‪‬ﻘﺮ‪‬ﺏ ﳍﻢ‬
‫ﺃﺳﺒﺎﺏ‪ ‬ﺍﳍﻼﻙ ﺑﺈِﺩﺭﺍﺭِ ﺍﻟﻨ‪‬ﻌ‪‬ﻢ ﻋﻠﻴﻬﻢ ﺇﱃ ﺃﻥ ﻳ‪‬ﻬﻠِﻜﹸﻮﺍ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺃﹸﻣ‪‬ﻬِﻠﹸﻬ‪‬ﻢ‪ [‬ﻓﺴ‪‬ﺮﻩ ﺑﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻹﻣﻼﺀ ﲟﻌﲎ ﺍﻟﻜﺘﺎﺑﺔ ﺃﻭ ﺍﳉﻤﻊ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻧﻪ ﻻ ﻳ‪‬ﺴﺘﻘﻴﻢ ﻣﻌﻨﺎﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﺼﺎﺣﺒ ِ ِ ْﻢ﴾ ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ ْ‬
‫ﻣﻦ‬ ‫ﻳﺘﻔ ُ ْوا﴾ ﻓﻴﻌﻠﻤﻮا)‪َ ﴿ (٢‬ﻣﺎ ِ َ ِ‬ ‫﴿ ِان َ ْ ِ ْ‬
‫ﻛﻴﺪي َﻣﺘ ِ ْ ٌ ﴿‪ ﴾﴾۱۸۳‬ﺷﺪﻳﺪ ﻻ ﻳﻄﺎق ﴿ َ َ َ ْ‬
‫اوﻟﻢ َ َ َ‬ ‫)‪(١‬‬

‫اﻟﺴﻤﻮت‬ ‫ﻳﻨﻈﺮوا ِ ْ َﻣﻠ ُ ْ ِ‬

‫َﻜﻮت﴾ ﻣﻠﻚ)‪ِ ٰ ٰ ﴿ (٦‬‬ ‫ﻧﺬﻳﺮٌ ﻣﺒ ِ ْ ٌ ﴿‪ ﴾﴾۱۸۴‬ﺑﲔ اﻹﻧﺬار ﴿ َ َ َ ْ‬
‫اوﻟﻢ َ ْ ُ ُ ْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫ِﺟﻨﺔٍ﴾ ﺟﻨﻮن ﴿ ِ ْ‬
‫ان﴾ ﻣﺎ ﴿ ُ َﻮ ِاﻻ َ ِ ْ‬
‫)‪(٣‬‬

‫ﻣﻦ َ ْ ٍء﴾ ﺑﻴﺎن ﻟـ½ﻣﺎ¼ ‪ ،‬ﻓﻴﺴﺘﺪﻟﻮا ﺑﻪ ﻋ ﻗﺪرة ﺻﺎﻧﻌﻪ ووﺣﺪاﻧﻴﺘﻪ ﴿و﴾ ﰲ ﴿ َ ْ‬

‫ان﴾‬ ‫واﻻرض َو﴾ ﰲ ﴿ َﻣﺎ َﺧﻠ ََﻖ اﷲ ُ ِ ْ‬
‫?‬
‫َ َْْ ِ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬

‫اﺟﻠُ ُ ْﻢ﴾ ﻓﻴﻤﻮﺗﻮا ﻛﻔﺎرا ﻓﻴﺼﲑوا)‪ (١٢‬إﱃ اﻟﻨﺎر‪ ،‬ﻓﻴﺒﺎدروا إﱃ اﻹﳝﺎن‬ ‫ان ُ ْ َ‬
‫ﻳﻜﻮن َﻗﺪ ِ ْاﻗ َ َ َب﴾ ﻗﺮب ﴿ َ َ‬ ‫أي أﻧﻪ ﴿ َﻋ َ ْ‬
‫)‪(١١‬‬ ‫)‪(١٠‬‬

‫ﻗﻮﻟﻪ‪ْ ِ ْ َ ﴿] :‬‬
‫ﻛﻴﺪي﴾[ ﺍﻟﻜﻴﺪ ﰲ ﺍﻷﺻﻞ ﺍﳌﻜﺮ ﻭﺍﳋﺪﻳﻌﺔ ﻭﺫﻟﻚ ﻣﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﷲ ﻋﺰﻭﺟﻞ ﺑﻞ ﺍﳌﺮﺍﺩ ﺍﻻﺳﺘﺪﺭﺍﺝ ﻭﻛﺎﻥ ﺷﺪﻳﺪﺍﹰ ﻷﻥ‬ ‫)‪(١‬‬
‫ﻇﺎﻫﺮﻩ ﺇﺣﺴﺎﻥ ﻭﺑﺎﻃﻨ‪‬ﻪ ﺧِﺬﻻﻥ‪ ،‬ﻭﳍﺬﺍ ﺗﺮﺟﻢ ﺍﻟﺸﻴﺦ‪ ‬ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻷُﺭﺩﻳ‪‬ﺔ‬
‫(‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ(‬ ‫ﺍﳌﺴﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"‪) :‬‬
‫َّ ۡ‬ ‫ﺑﺼﺎﺣﺒ ِ ۡ ﴾ ﻣﻔﻌﻮﻝ ﻟﻔﻌﻞٍ ﻣﻘﺪ‪‬ﺭٍ ﻻ ﻟـ﴿‬
‫ﻳﺘﻔﻜﺮوا﴾ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻﺯﻡ ﻻ ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺇﱃ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﻌﻠﹶﻤﻮﺍ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭ ﺓﹰ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ َﻣﺎ ِ َ ِ ِ‬ ‫)‪(٢‬‬
‫ََ َ ُ‬
‫ﺍﳌﻔﻌﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺟ‪‬ﻨ‪‬ﻮﻥٍ[ ﻓﺴﺮ ½ﺍ ِ‬
‫ﳉﻨ‪‬ﺔﹶ¼ ﺑﺎﳉﻨﻮﻥ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳉِﻨ‪‬ﺔ ﻣ‪‬ﺼﺪﺭ ﻻ ﲟﻌﲎ ½ﻗﻮﻡ ﺍﳉِ ‪‬ﻦ¼ ﻛﻤﺎ ﻫﻮ ﻣﺴﺘﻌﻤ‪‬ﻞ ﰲ ﻣﻌﻨﺎﻩ ﺃﻳﻀﺎﹰ ﻛﻤﺎ ﰲ‬ ‫)‪(٣‬‬
‫ْ‬
‫واﻟﻨﺎس﴾ ]ﺍﻟﻨﺎﺱ‪ ،[٦:‬ﻭﻭﺟﻪ ﻋ‪‬ﺪ‪‬ﻡِ ﻛﻮﻧﻪ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻟِﺮ‪‬ﺩ‪ ‬ﻗﻮﻝِ ﺍﻟﻜﻔﺎﺭ ﻟﻠﻤﺆﻣﻨﲔ‪½ :‬ﺇﻥﹼ‬
‫َّ ِ‬ ‫اﻟﺠﻨﺔ‬
‫ِ‬
‫ِ َّ َ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ِﻣﻦ‬
‫َ‬
‫ﺻﺎﺣﺒﻜﻢ ﻟﹶﻤﺠﻨﻮﻥ¼ ﻭﻟﻮ ﺃﹸﺭﻳﺪ‪ ‬ﺑﻪ ﻗﻮﻡ‪ ‬ﺍﳉﻦ‪ ‬ﻻ ﻳ‪‬ﻄﺎﺑﻖ ﻣ‪‬ﻌ‪‬ﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ِْان﴾ ﻧﺎﻓﻴ ﹲﺔ ﻻ ﺷﺮﻃﻴ ﹲﺔ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺼﺢ‪ ‬ﺩ‪‬ﺧﻮﻟﹸﻬﺎ ﻋﻠﻰ ﺍﻻﺳﻢ‪ ،‬ﻭﻻ ﻳ‪‬ﺮﺩ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺍﳉﺰﺍﺀِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑ‪‬ﻴ‪‬ﻦ ﺍﻹﻧﺬﺍﺭِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺘﻌﺪ‪‬ﻱ ﲟﻌﲎ ﺍﻟﻼﺯﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﻠﻚ[ ﺇﳕﺎ ﻓﺴﺮ ﺍﳌﻠﻜﻮﺕ‪ ‬ﺑﺎﳌﹸﻠﻚ ﻷﻥ ﺍﳌﹶﻠﻜﻮﺕ ﻣﺎ ﻏﺎﺏ ﻋﻨ‪‬ﺎ ﻛﺎﳌﻼﺋﻜﺔ ﻭﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﺮﺳﻲ‪ ،‬ﻭﺍﳌﺄﻣﻮﺭ‪ ‬ﺑﺎﻟﻨﻈﺮ ﻓﻴﻪ ﻋﺎﻟﹶﻢ‪‬‬ ‫)‪(٦‬‬
‫ﺍﳌﹸﻠﻚِ ﻭﻫﻮ ﻣﺎ ﻇﹶﻬﺮ ﻟﻨﺎ‪) .‬ﺻﺎﻭﻱ(‬
‫ﺧﻠﻖ اﷲ ُ﴾‪...‬ﺇﱁ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ َ ُ ۡ ِ‬
‫ﻣﻠﻜﻮت﴾‪ .‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﻋﻄﻔﻪ‬ ‫ﻗﻮﻟﻪ‪] :‬ﰲ[ ﻗﺪ‪‬ﺭ ﺍﳌﻔﺴﺮ ½ﰲ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ َﻣﺎ َ َ َ‬ ‫)‪(٧‬‬
‫َ‬
‫ﻋﻠﻰ ﺍﻟﻘﺮﻳﺐ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺼﺢ‪ ‬ﻣﻌﻨﺎﻩ ﺣﻴﻨﺌﺬ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻴﺎﻥ ﻟـ½ﻣﺎ¼[ ﺗﻔﺴﲑ ﴿َﻣﺎ﴾ ﺑـ﴿ َ ۡ ٍء﴾ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـ﴿َﻣﺎ﴾ ﻋﺎﻡ‪] ،‬ﺷﻌﺮ‪ :‬ﻓﻔﻲ ﻛﻞﹼ ﺷﻲﺀٍ ﻟﻪ ﺁﻳﺔ ‪ +‬ﺗﺪﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﻭﺍﺣﺪ[‬ ‫)‪(٨‬‬
‫)ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﺑﺘﺼﺮ‪‬ﻑ‪ ،‬ﺻـ‪] (٩٦‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴﺴﺘﺪﻟﹼﻮﺍ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺣﻜﻤﺔ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﻟﻨﻈﺮ ﰲ ﻣ‪‬ﻠﹶﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻏﲑِﻫﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ان﴾ ﺃﻱ ﺃﻧﻪ‪ ...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﰲ ﳏﻞﹼ ﺧ‪‬ﻔﹾﺾ ﻋﻄﻔﺎﹰ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﹶﻬﺎ‪ ،‬ﻭ﴿َْان﴾ ﳐﹶﻔﱠﻔﹶﺔ ﻣِﻦ ﺍﻟﺜﻘﻴﻠﺔ‪،‬‬ ‫)‪ (١٠‬ﻗﻮﻟﻪ‪َ﴿] :‬و﴾ ﰲ ﴿ َ ْ‬
‫ْ‬
‫اﻗﱰب﴾‪) .‬ﻛﺮﺧﻲ(‬
‫ََ َ‬
‫ﻭﺍﲰ‪‬ﻬﺎ ﺿﻤﲑ‪ ‬ﺍﻟﺸﺄﻥ ﻛﻤﺎ ﻣﺮ‪ ،‬ﻭﺧﱪ‪‬ﻫﺎ ﴿ َﻋﺴﻲ﴾ ﻭﻣﻌﻤﻮﳍﺎ ﴿‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻗﹶﺮ‪‬ﺏ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺍﻓﺘﻌﻞ¼ ﲟﻌﲎ ﺍﻟﻔﻌﻞ ﺍ‪‬ﺮ‪‬ﺩ ﻭﻫﻮ ½ﻗﹶﺮ‪‬ﺏ‪ ،¼‬ﻭﺍﳌﻌﲎ‪ :‬ﻗﹶﺮ‪‬ﺏ‪ ‬ﻭ‪‬ﻗﺖ‪ ‬ﺃﹶﺟ‪‬ﻠِﻬﻢ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻳﻜﻮن﴾ ﺍﳌﻨﺼﻮﺏ ﺑـ﴿َۡان﴾‪ ،‬ﻭﻗﻮﻟﻪ ½ﻓﻴ‪‬ﺒﺎﺩِﺭ‪‬ﻭﺍ¼ ﺟﻮﺍﺏ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﻦ‬ ‫ۡ‬
‫َ ُ َ‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﻤﻮﺗ‪‬ﻮﺍ ﻛﻔﺎﺭﺍﹰ ﻓﻴ‪‬ﺼِﲑ‪‬ﻭﺍ‪...‬ﺇﱁ[ ﻣﻌﻄﻮﻓﺎﻥ ﻋﻠﻰ ﴿‬
‫ﺣﻴﺚ ﺗﺴﻠﹼﻄﻪ ﻋﻠﻰ ﴿ ْ‬
‫وان َﻋﺴﻲ﴾ ﻓﻬﻮ ﻣﻨﺼﻮﺏ ﺑـ½ﺃﹶﻥﹾ¼ ﻣ‪‬ﻀﻤ‪‬ﺮﺓﹰ ﻭﺟﻮﺑﺎﹰ ﺑﻌﺪ ﺍﻟﻔﺎﺀ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫َ َ‬

‫‪265‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫وﻳﺬر ُ ْﻢ﴾ ﺑﺎﻟﻴﺎء واﻟﻨﻮن ﻣﻊ اﻟﺮﻓﻊ‬ ‫ﻌﺪہٗ﴾ أي اﻟﻘﺮآن ﴿ ُ ْ ِ ُ ْ َ‬ ‫﴿ َ َِ‬
‫>‬
‫ﺎدي َﻟ ٗ َ َ َ ُ‬
‫ﻓﻼ َ ِ َ‬ ‫ﻣﻦ ْﻀ ِ ِ‬
‫ﻠﻞ اﷲ ُ َ َ‬ ‫ﻳﺆﻣﻨﻮن﴿‪ْ َ ﴿ ﴾﴾۱۸۵‬‬ ‫ﺣﺪﻳﺚ َ ْ َ‬
‫ﻓﺒﺎي َ ِ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫ﻮن ﴿‪ ﴾﴾۱۸۶‬ﻳﱰددون ﲢﲑا ﴿ َ ْ َٔ ُ ۡ‬

‫ﺴﲑﻠﻮﻧ َ َ ﴾ أي أﻫﻞ‬ ‫ﻌﻤ ُ ْ َ‬ ‫اﺳﺘﺌﻨﺎﻓﺎ واﳉﺰم ﻋﻄﻔﺎ ﻋ ﳏﻞ ﻣﺎ ﺑﻌﺪ اﻟﻔﺎء ﴿ ِ ْ ُ ْ‬
‫ﻃﻐ ٰﻨ ِ ِ ْﻢ َ ْ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬ ‫?‬

‫ﻳﺠﻠﻴْ َﺎ﴾‬ ‫اﻧﻤﺎ ﻋ ِْﻠﻤُ َﺎ﴾ ﻣﱴ ﺗﻜﻮن ﴿ﻋ ْ َ‬

‫ِﻨﺪ َر ْ َﻻ ُ َ‬ ‫ﻗﻞ﴾ ﳍﻢ ﴿ ِ َ‬ ‫اﻳﺎن﴾ ﻣﱴ ﴿ ُ ْ ٰ‬
‫ﻣﺮﺳ َﺎ ُ ْ‬ ‫اﻟﻘﻴﺎﻣﺔ ﴿ َ َ‬ ‫اﻟﺴﺎﻋﺔِ﴾‬
‫َ‬ ‫ﻣﻜﺔ)‪َ﴿ (٥‬ﻋ ِﻦ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬
‫‪٢‬‬
‫ۘ‬

‫ﻭﻗﻒ ﻻﺯﻡ‬
‫واﻻرض﴾ ﻋ أﻫﻠﻬﻤﺎ ﳍﻮﳍﺎ ﴿َﻻ‬ ‫ٰٰ ِ‬
‫اﻟﺴﻤﻮت َ ْ َ ْ ِ‬ ‫ﻟﻮﻗﺘ ِ َ ۤﺎ﴾ اﻟﻼم ﲟﻌﲎ ½ﰲ¼ ﴿ ِاﻻ ُ َﻮ ُﻘﻠ َْﺖ﴾ ﻋﻈﻤﺖ ﴿ ِ‬
‫َ‬ ‫ﻳﻈﻬﺮﻫﺎ)‪ْ َ ِ ﴿ (٨‬‬
‫)‪(١٠‬‬ ‫)‪(٩‬‬
‫‪٢‬‬ ‫?‬

‫ﺴﲑﻠﻮﻧ َ َ َ َﺎﻧ َ َﺣ ِ ﴾ ﻣﺒﺎﻟﻎ ﰲ اﻟﺴﺆال)‪َ ﴿ (١١‬ﻋﻨْ َﺎ﴾ ‪.......................................‬‬ ‫َ ْ ِْ ُ ْ‬

‫ﺗﺎﺗﻴﻜﻢ ِاﻻ َ ْ َ ً‬
‫ﻐﺘﺔ﴾ ﻓﺠﺄة ﴿ َ ْ َٔ ُ ۡ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻘﺮﺁﻥِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣ‪‬ﺮﺟِﻊ ﺍﻟﻀﻤﲑ ﺍ‪‬ﺮﻭﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬

‫ﺎدي َﻟ ٗ ﴾[ ﺭﺩ‪ ‬ﺎ ﻋﻤﺮ‪) ‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻋﻠﻰ ﻣ‪‬ﻦ ﺃﹶﻧﻜﹶﺮ‪ ‬ﺍﻟﻘﹶﺪﺭ‪) .‬ﺍﻹﻛﻠﻴﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻣﻦ ْ ِ ِ‬
‫ﻀﻠﻞ اﷲُ ﻓ ََﻼ َ ِ َ‬ ‫ﻗﻮﻟﻪ‪ْ َ ﴿] :‬‬ ‫)‪(٢‬‬
‫ﺤﻞﱢ‪ ...‬ﺇﱁ[ ﺇﳕﺎ ﻗﺎﻝ ½ﻋﻠﻰ ﻣ‪‬ﺤ‪‬ﻞﱢ ﻣﺎ ﺑﻌﺪ‪ ‬ﺍﻟﻔﺎﺀِ¼ ﻭﱂ ﻳﻘﻞ ½ﻋﻠﻰ ﻣﺎ ﺑﻌﺪ ﺍﻟﻔﺎﺀ¼ ﻷﻥ ﻋﻄﻒ ﺍﻟﻔﻌﻠﻴﺔ ﻋﻠﻰ ﺍﻻﲰﻴﺔ ﻻ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﻣ‪ ‬‬ ‫)‪(٣‬‬
‫ﻳ‪‬ﺤﺴِﻦ‪ ،‬ﻭﻛﺄﻧﻪ ﻗﻴﻞ ½ﻣ‪‬ﻦ ﻳ‪‬ﻀﻠﻞ ﺍﷲُ ﻻ ﻳ‪‬ﻬﺪِﻳﻪ ﺃﺣ ‪‬ﺪ ﻭﻳ‪‬ﺬﹶﺭ‪‬ﻫﻢ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺘﺮ ‪‬ﺩﺩ‪‬ﻭﻥ ﲢﻴ‪‬ﺮﺍ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻫﺎﻫﻨﺎ ﻣِﻦ ﺑﲔ ﻣﻌﺎﱐ ½ﺍﻟﻌ‪‬ﻤ‪‬ﻪِ¼ ﻷﻧﻪ ﻣ‪‬ﻮﺍﻓِﻖ ﻟﻠﹼﻐﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ‪:‬‬ ‫)‪(٤‬‬
‫ۡ‬ ‫ْ‬
‫ﻳﻌﻤﻬﻮن﴾ ﲟﻌﲎ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻮﻥ ﻋﻦ ﺭ‪‬ﺷﺪِﻫﻢ ﺑِﻨﺎﺀً ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻌ‪‬ﻤ‪‬ﻪ‪ ‬ﻫﻮ ﺍﻟﻌ‪‬ﻤٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫َ َ ُ َ‬
‫½ﺍﻟﻌ‪‬ﻤ‪‬ﻪ‪ ‬ﺍﻟﺘ‪‬ﺮﺩ‪‬ﺩ‪ ‬ﰲ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺘ‪‬ﺤﻴ‪‬ﺮ¼‪ ،‬ﻭﻗﻴﻞ ﴿‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﻫﻞﹸ ﻣﻜﺔَ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫ‪‬ﻮ ﺍﳌﹸﺨﺘﺎﺭ‪ ‬ﻋِﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﻟﺴﺎﺋِﻠﲔ‪ ‬ﻫ‪‬ﻢ ﺍﻟﻘﹸﺮﻳﺶ‪ ‬ﺑﻨﺎﺀً ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﳊﺴﻦ‪ ‬ﻭﻗﺘﺎﺩﺓﹸ‪ :‬ﺇﻥﹼ ﻗﺮﻳﺸﺎﹰ‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻳﺎ ﻣ‪‬ﺤﻤ‪‬ﺪ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻚ ﻗﺮﺍﺑﺔ‪ ،‬ﻓﺎﺫﻛﺮ ﻟﻨﺎ ﻣﱴ ﺍﻟﺴ‪‬ﺎﻋﺔﹸ؟ ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﺇ‪‬ﻢ ﻫ‪‬ﻢ ﺍﻟﻴﻬﻮﺩ‪ ‬ﺑﻨﺎﺀً ﻋﻠﻰ ﻣﺎ ﻗﺎﻟﻪ ﺍﺑﻦ‪ ‬ﻋﺒﺎﺱ‪ :‬ﺇﻥ ﻗﻮﻣﺎﹰ ﻣِﻦ‬
‫ﺍﻟﻴﻬﻮﺩ ﻗﺎﻟﻮﺍ ﻳﺎ ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ ﺃﺧﺒِﺮ‪‬ﻧﺎ ﻣﱴ ﺗ‪‬ﻘﻮ ‪‬ﻡ ﺍﻟﺴﺎﻋﺔ ﻓﻨ‪‬ﺰﻟﺖ‪ ‬ﻫﺬﻩ ﺍﻵﻳﺔﹸ‪) .‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺍﻟﻘﻴﺎﻣﺔ[ ﺳ‪‬ﻤ‪‬ﻴﺖِ ﺍﻟﻘﻴﺎﻣﺔﹸ ﺳﺎﻋﺔﹰ ﻟِﻮ‪‬ﻗﻮﻋِﻬﺎ ﺑ‪‬ﻐﺘﺔﹰ ﺃﻭ ﻟﻜﹶﻮﻥِ ﺍﳊﺴﺎﺏ ﺍﻟﻮﺍﻗﻊِ ﻓﻴﻬﺎ ﻳ‪‬ﺘِﻢ‪ ‬ﻭﻳ‪‬ﻨﻘﹶﻀِﻲ ﰲ ﺳﺎﻋ‪‬ﺔٍ ﻳ‪‬ﺴِﲑﺓٍ؛ ﻷﻧﻪ ﺗﻌﺎﱃ ﻻ‬
‫ﻗﻮﻟﻪ‪ِ ] :‬‬ ‫)‪(٦‬‬
‫ﻳ‪‬ﺸﻐﻠﻪ ﺷﺄﻥ ﻋﻦ ﺷﺄﻥ‪ ،‬ﺃﻭ ﻷ‪‬ﺎ ﻋﻠﻰ ﻃﹸﻮﳍﺎ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﻛﺴﺎﻋﺔٍ ﻣِﻦ ﺍﻟﺴﺎﻋﺔ ﻋﻨﺪ ﺍﳋﹶﻠﻖ‪) .‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﱴ ﺗﻜﻮﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬ ‪‬‬
‫ﻑ ﻣﻀﺎﻑٍ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪½ :‬ﺇﳕﺎ ﻋِﻠﻢ ﻭﻗﺘِﻬﺎ ﻋﻨﺪ ﺍﷲ¼‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻈﻬِﺮ‪‬ﻫﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ½ﺍﻟﺘ‪‬ﺠ‪‬ﻠِﻴ‪‬ﺔ¼ ﺇﻇﻬﺎﺭ‪ ‬ﺍﻟﺸﻲﺀ‪ ،‬ﻭ½ﺍﻟﺘﺠﻠﱢﻲ¼ ﻇﻬﻮﺭ‪‬ﻩ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻼﻡ ﲟﻌﲎ ½ﰲ¼[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺘﻮﻫ‪‬ﻢ ﻣﻦ ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻪ ﺃﻥ ﺍﻟﻼﻡ ﻟﻸﺟﻞ ﻓﻴﻜﻮﻥ ﻣﻌﻨﺎﻩ‪½ :‬ﻻ ﻳ‪‬ﻈﻬﺮﻫﺎ ﻷَﺟ‪‬ﻞِ ﻭﻗﺘِﻬﺎ¼‪،‬‬ ‫)‪(٩‬‬
‫ﻭﻫﺬﺍ ﻏﲑ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﻟﻼﻡ ﻟﻠﺘﺄﻗﻴﺖ‪ ،‬ﻭﺍﳌﻌﲎ‪½ :‬ﻻ ﻳ‪‬ﻈﻬﺮﻫﺎ ﰲ ﻭﻗﺖِ ﻭﻗﻮﻋِﻬﺎ ﺇﻻﹼ ﻫﻮ¼‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣﺎ ﻳ‪‬ﺮِﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻋﻠﻰ ﺃﻫﻠﻬﻤﺎ [ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺜﻘﻞ ﺍﻟﺴﺎﻋﺔ ﰲ ﺍﻟﺴﻤٰﻮٰﺕ ﻭﺍﻷﺭﺽ ﺛﻘﻠﹸﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻫﻠﻬﻤﺎ ) ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ‬
‫ْ‬ ‫ۡ‬ ‫ُ ْ ۡ‬
‫اﻟﻨﺨﻞ﴾‬
‫ﺟﺬوعِ َّ‬ ‫ﺖ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺴﻤٰﻮٰﺕ ﻭﺍﻷﺭﺽ¼(‪ ،‬ﻭﺃﻥﹼ ﻛﻠﻤﺔ ﴿ ِﰲ﴾ ﲟﻌﲎ ½ﻋﻠﻰ¼ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ﴿ :‬و َ ُ َ ِّ َ َّ‬
‫ﻻوﺻﻠﺒﻨﻜﻢ ِﰲ ُ ُ‬ ‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪½ :‬ﹶﺛﻘﹸﻠ ‪‬‬
‫]ﻃﻪ‪) .[٧١:‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺣﻔﻲ﴾ ﻓﻌﻴﻞ ﻣﻦ ﺍﻹﺣﻔﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻹﳊﺎﺡ ﻭﺍﻹﳊﺎﻑ ﰲ‬ ‫ٌ‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺒﺎﻟِﻎﹲ ﰲ ﺍﻟﺴﺆﺍﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﴿‬
‫َ ِ ّ‬
‫ٌ ْ‬
‫ﻋﻨﻬﺎ﴾ ﺃﻱ ﻛﺄﻧ‪‬ﻚ ﺃﹶﻛﺜﺮ‪‬ﺕ‪ ‬ﺍﻟﺴﺆﺍﻝ ﻋﻨﻬﺎ ﻭﺑﺎﻟﻐﺖ‪ ‬ﰲ‬
‫ﺣﻔﻲ َ َ‬ ‫ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻣﻦ ﺃﹶﻛﺜﺮ‪ ‬ﺍﻟﺴﺆﺍ ﻝﹶ ﻭﺍﻟﺒﺤ ﺚﹶ ﻋﻦ ﺍﻟﺸﻲﺀ ﻋ‪‬ﻠِﻤ‪‬ﻪ‪ .‬ﻓﻘﻮﻟﻪ ﴿ﻛﺎﻧﻚ‬
‫َ َ َّ َ َ ِ ّ‬
‫ۡ ِ ً‬ ‫ٗ‬
‫ﺣﻔﻴﺎ﴾ ]ﻣﺮﱘ‪ [٤٧:‬ﺃﻱ ﺑﺎﺭ‪‬ﺍ ﻟﻄﻴﻔﺎ‪ ،‬ﻳ‪‬ﺠﻴﺐ‪ ‬ﺩﻋﺎﺋﻲ ﺇﺫﺍ‬
‫ِ َ ّ‬ ‫ﻛﺎن‬ ‫﴿ ِاﻧﻪ‬
‫َّ َ َ‬
‫ﻃﻠﺐ ﻋِﻠﻤﻬﺎ‪ ،‬ﻭﻗﻴﻞ ﺍﳊﹶﻔِﻲ‪ ‬ﺍﻟﺒﺎﺭ‪ ‬ﺍﻟﻠﻄﻴﻒ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪Å‬‬
‫‪266‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ِﻨﺪ اﷲ ِ﴾ ﺗﺄﻛﻴﺪ ﴿ َو ٰﻜِﻦ َ ْﻛ َ َ‬
‫?‬
‫َﻤﻮن﴿‪ ﴾﴾۱۸۷‬أن ﻋﻠﻤﻬﺎ ﻋﻨﺪه ﺗﻌﺎﱃ ﴿ ُ ْ‬
‫ﻗﻞ ۤﻻ‬ ‫اﻟﻨﺎس َﻻ َ ْﻌﻠ ُ ْ َ‬ ‫ﻗﻞ ِ َ‬
‫اﻧﻤﺎ ﻋ ْ ُِﻠﻤ َﺎ ﻋ ْ َ‬ ‫ﺣﱴ ﻋﻠﻤﺘﻬﺎ ﴿ ُ ْ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬
‫ِ‬
‫ﺳﺘﻜ ْ َ ْ ُت‬ ‫)‪(٧‬‬ ‫)‪(٦‬‬
‫وﻟﻮ ُ ْ ُ‬
‫ﻛﻨﺖ َاﻋْﻠ َُﻢ ْ َ ْ َ‬
‫اﻟﻐﻴﺐ﴾ ﻣﺎ ﻏﺎب ﻋﲏ ﴿َﻻ ْ َ‬ ‫ﺷﺎء اﷲُ َ َ ْ‬
‫)‪(٥‬‬
‫وﻻ َ ا﴾ أدﻓﻌﻪ ﴿ ِاﻻ َﻣﺎ َ ٓ َ‬
‫)‪(٤‬‬
‫‪٣‬‬
‫اﻣﻠ ِ ُ ِ َﻟﻨ ْﻔ ِ ْ َﻔ ًْﻌﺎ﴾ أﺟﻠﺒﻪ ﴿ َ‬
‫‪٣‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫َْ‬
‫ان﴾ ﻣﺎ ﴿ َ َاﻧﺎ ا ِﻻ َ ِ ْ ٌ‬
‫ﻧﺬﻳﺮ﴾ ﺑﺎﻟﻨﺎر‬ ‫)‪(٨‬‬
‫ﻋﻨﻪ ﺑﺎﺟﺘﻨﺎب اﳌﻀﺎر ﴿ ِ ْ‬ ‫اﻟﺴﻮء﴾ ﻣﻦ ﻓﻘﺮ وﻏﲑه ﻻﺣﱰازي‬ ‫اﻟﺨ ْ ِ َ َ‬
‫وﻣﺎ َﻣﺴ ِ َ ُّ‪ُ ٓۡ ٤‬‬ ‫َِ‬
‫ﻣﻦ ْ َ‬
‫‪٤‬‬
‫>‬

‫ﻉ‬ ‫وﺣﺪة ٍ﴾ أي آدم ﴿ َ َ َ‬

‫وﺟﻌﻞ﴾‬ ‫ﻣﻦ ﻔ ٍْﺲ ِ َ‬ ‫اﻟﺬي َﺧﻠ َ ُ ْ‬
‫َﻘﻜﻢ ْ‬ ‫ﻳﺆﻣﻨﻮن﴿‪َ ُ ﴿ ﴾﴾۱۸۸‬ﻮ﴾ أي اﷲ ﴿ ِ ْ‬ ‫ﻟﻠﻜﺎﻓﺮﻳﻦ ﴿و َ ِﺸ ْ ٌ﴾ ﺑﺎﳉﻨﺔ ﴿ َ ْ‬
‫ﻟﻘﻮم ٍ ْ ِ ُ ْ َ‬
‫ﻉ‬
‫)‪(٩‬‬

‫ﺩ‪‬ﻋ‪‬ﻮ‪‬ﺗ‪‬ﻪ‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻳ‪‬ﺴﺌﻠﻮﻧﻚ ﻛﺄﻧﻚ ﺑﺎﺭ‪ ‬ﺑِﻬﻢ ﻟﻄﻴﻒ‪ ‬ﺍﻟﻌِﺸ‪‬ﺮ‪‬ﺓِ ﻣ‪‬ﻌ‪‬ﻬﻢ‪) .‬ﺍﻟﻜﺒﲑ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﱴ ﻋ‪‬ﻠِﻤﺘ‪‬ﻬﺎ[ ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣ‪‬ﺂﻝِ ﺍﳌﺒﺎﻟﻐﺔِ ﰲ ﺍﻟﺴ‪‬ﺆﺍﻝ ﻷﻥﹼ ﻣ‪‬ﻦ ﺃﻛﹶﺜﺮ‪ ‬ﺍﻟﺴﺆﺍﻝﹶ ﻭﺍﻟﺒﺤﺚﹶ ﻋﻦِ ﺍﻟﺸﻲﺀ ﻋ‪‬ﻠِﻤ‪‬ﻪ ﻛﻤﺎ ﻣﺮ‪ ‬ﺁﻧﻔﺎﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺄﻛﻴﺪ[ ﻟِﻤ‪‬ﺎ ﻗﺒﻠﹶﻪ ﻟِﺒﻴﺎﻥِ ﺃ‪‬ﺎ ﻣِﻦ ﺍﻷﻣﺮ ﺍﳌﹶﻜﺘﻮﻡ ﺍﻟﺬﻱ ﺍﺳﺘ‪‬ﺄﺛﹶﺮ ﺍﷲُ ﺗﻌﺎﱃ ﺑﻌِﻠﻤﻪ ﻓﻠﻢ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺃﺣﺪﺍ ﺇﻻﹼ ﻣ‪‬ﻦ ﺍﺭﺗﻀﺎﻩ ﻣﻦ ﺍﻟﺮ‪‬ﺳ‪‬ﻞ‪.‬‬ ‫)‪(٢‬‬
‫ﻭﺍﻟﺬﻱ ﻳ‪‬ﺠﺐ ﺍﻹﳝﺎﻥﹸ ﺑﻪ ﺃﻥﹼ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﱂ ﻳ‪‬ﻨﺘﻘﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﺃﻋﻠﹶﻤ‪‬ﻪ ﺍﷲُ ﲜﻤﻴﻊ ﺍﳌﹸ ‪‬ﻐﻴ‪‬ﺒﺎﺕ ﺍﻟﱵ ﺗ‪‬ﺤﺼﻞ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﻬﻮ ﻳ‪‬ﻌﻠﻤ‪‬ﻬﺎ ﻛﻤﺎ ﻫﻲ ﻋﲔ‪ ‬ﻳﻘﲔٍ ﻟِﻤ‪‬ﺎ ﻭ‪‬ﺭ‪‬ﺩ‪½ ‬ﺭ‪‬ﻓﻌﺖ ﱄ ﺍﻟﺪﻧﻴﺎ ﻓﺄﻧﺎ ﺃﹶﻧﻈﺮ ﻓﻴﻬﺎ ﻛﻤﺎ ﺃﹶﻧﻈﺮ ﺇﱃ ﻛﻔﱢﻲ ﻫﺬﻩ¼‪ .‬ﻭﻭﺭﺩ ﺃﻧﻪ‬
‫ﺃﹸﻃﻠﻊ ﻋﻠﻰ ﺍﳉﻨﺔ ﻭﻣﺎ ﻓﻴﻬﺎ ﻭﺍﻟﻨﺎﺭ ﻭﻣﺎ ﻓﻴﻬﺎ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﺗﻮﺍﺗﺮﺕ ﺑﻪ ﺍﻷﺧﺒﺎﺭ‪ ‬ﻭﻟﻜﻦ ﺃﹸﻣﺮ ﺑﻜﺘﻤﺎﻥ ﺍﻟﺒﻌﺾ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻥﹼ ﻋِﻠﻤﻬﺎ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺘﻘﺪﻳﺮﻩ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻝ ﺍﻟﻌﻠﻢ ﳏﺬﻭﻑ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺟﻠِﺒ‪‬ﻪ ﴿ َوﻻ َ ا﴾ ﺃﹶﺩﻓﻌ‪‬ﻪ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﳉﻠﺐ‪ ‬ﻭﺍﻟﺪﻓﻊ‪ ‬ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺗﻘﺪﻳﺮِ ﻣ‪‬ﻀﺎﻑ ﺃﻭ ﺑﻴﺎﻥٍ ﳊﺎﺻﻞ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺑﻨﺎﺀً ﻋﻠﻰ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺃﻥﹼ ﻣِﻠﻜﻪ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺎﳉﻠﺐ ﻭﺍﻟﺪﻓﻊ ﻛﻤﺎ ﻗﻴﻞ‪) .‬ﺍﻟﺸﻬﺎﺏ ﰲ ﺍﻟﻔﺮﻗﺎﻥ ﺍﻵﻳﺔ‪ ١:‬ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫اﷲ﴾[ ﺃﻱ ﲤﻠﻴﻜﹶﻪ ﱄ‪ ،‬ﻓﺄﻧﺎ ﺃﹶﻣﻠِﻜﹸﻪ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ‪ ،‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬ ‫ﻗﻮﻟﻪ‪ِ ﴿] :‬اﻻ َﻣﺎ َ ٓ َ‬
‫ﺷﺎء ُ‬ ‫)‪(٥‬‬
‫اﻟﻐﻴﺐ﴾‪...‬ﺇﱁ[ ﺇﻥ ﻗﻠﺖ‪ ‬ﺇﻥ ﻫﺬﺍ ﻳ‪‬ﺸﻜِﻞﹸ ﻣ‪‬ﻊ‪ ‬ﻣﺎ ﺗﻘﺪ‪‬ﻡ ﻟﻨﺎ ﺃﻧﻪ ﺍﻃﻠﻊ ﻋﻠﻰ ﲨﻴﻊ ﻣ‪‬ﻐﻴ‪‬ﺒﺎﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ؟‪،‬‬ ‫وﻟﻮ ُ ْ ُ‬
‫ﻛﻨﺖ َاﻋْﻠ َُﻢ ْ َ ْ َ‬ ‫ﻗﻮﻟﻪ‪ْ َ َ ﴿] :‬‬ ‫)‪(٦‬‬
‫ﻭﺍﳉﻮﺍﺏ ﺃﻧﻪ ﻗﺎﻝ ﺫﻟﻚ ﺗ‪‬ﻮﺍﺿ‪‬ﻌﺎﹰ ﺃﻭ ﺃﻥﹼ ﻋِﻠﻤﻪ ﺑﺎﳌﹸﻐﻴ‪‬ﺐ ﻛﻼ ﻋﻠﻢٍ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ ﻻ ﻗﺪﺭﺓﹶ ﻟﻪ ﻋﻠﻰ ﺗﻐﻴﲑ ﻣﺎ ﻗﹶﺪ‪‬ﺭ‪ ‬ﺍﷲُ ﻭ‪‬ﻗﻮﻋ‪‬ﻪ ﻓﻴﻜﻮﻥ‬
‫ﺏ ﻻ ﻳ‪‬ﺮ‪‬ﺩ‪‬؟‬ ‫ﺍﳌﻌﲎ ﺣﻴﻨﺌﺬ‪ :‬ﻟﻮ ﻛﺎﻥ ﱄ ﻋِﻠ ‪‬ﻢ ﺣﻘﻴﻘﻲ‪ ‬ﺑﺄﻥ ﺃﹶﻗﺪِﺭ‪ ‬ﻋﻠﻰ ﻣﺎ ﺃﹸﺭﻳﺪ‪ ‬ﻭﻗﻮﻋ‪‬ﻪ ﻻﺳﺘﻜﺜﺮﺕ‪...‬ﺇﱁ‪ .‬ﺇﻥ ﻗﻠﺖ‪ ‬ﺇﻥﹼ ﺩﻋﺎﺀﻩ ﻣﺴﺘﺠﺎ ‪‬‬
‫ﺃﺟﻴﺐ‪ ‬ﺑﺄﻧﻪ ﻻ ﻳ‪‬ﺸﺎﺀ ﺇﻻﹼ ﻣﺎ ﻳﺸﺎﺀﻩ ﺍﷲُ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻮ ﺃﻃﻠﻊ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣ‪‬ﺜﹶﻼﹰ ﻻ ﻳﻜﻮﻥ ﻛﺬﺍ ﻻ ﻳ‪‬ﻮ‪‬ﻓﱠﻖ ﻟﻠﺪﻋﺎﺀ ﻟﻪ‪ ،‬ﺇﺫ ﻻ ﻳ‪‬ﺸﻔﻊ ﻭﻻ‬
‫ْ‬ ‫ْ ٗۤ‬ ‫ۡ ْ‬ ‫ﺳﺮ‪ ‬ﻗﻮﻟِﻪ ﺗﻌﺎﱃ‪ۡ ﴿ :‬‬
‫ﺑﺎذﻧﻪ﴾‬ ‫ﻋﻨﺪھ ِ َّ‬
‫اﻻ ِ ِ ِ ٖ‬ ‫ﺸﻔﻊ ِ َ‬ ‫ﻣﻦ َذا ا َّ ی‬ ‫ﻳ‪‬ﺪﻋﻮ ﺇﻻﹼ ﲟﺎ ﻓﻴﻪ ﺇﺫ ﹲﻥ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﻃﻼﻉ ﻣﻨﻪ ﻋﻠﻰ ﺃﻧﻪ ﻳ‪‬ﺤﺼﻞ ﻣﺎ ﺩ‪‬ﻋﺎ ﺑﻪ ﻭﻫﻮ ِ‬
‫ِ َ َ ُ‬ ‫َ‬
‫]ﺍﻟﺒﻘﺮﺓ‪ [٢٥٥:‬ﻭﰲ ﺫﻟﻚ ﺍﳌﻌﲎ ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ‪] :‬ﻭﺧ‪‬ﺼ‪‬ﻚ‪ ‬ﺑﺎﳍﹸﺪٰﻯ ﰲ ﻛﻞﹼ ﺃﻣﺮ ‪ +‬ﻓﻠﹶﺴ‪‬ﺖ‪ ‬ﺗ‪‬ﺸﺎﺀُ ﺇﻻﹼ ﻣﺎ ﻳ‪‬ﺸﺎﺀ[‪ .‬ﻭﻟﻠﺨﻮﺍﺹ‪ ‬ﻣِﻦ ﺃﹸﻣ‪‬ﺘﻪ ﺣ‪ ‬ﱞ‬
‫ﻆ‬
‫ﻣِﻦ ﻫﺬﺍ ﺍﳌﹶﻘﺎﻡ‪ ،‬ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮﺍﹰ ﺃﹶﻣﺴ‪‬ﻚ‪ ‬ﺃﻟﺴﻨﺔﹶ ﺃﻭﻟﻴﺎﺋِﻪ ﻋﻦ ﺍﻟﺪﻋﺎﺀ ﺳ‪‬ﺘ‪‬ﺮﺍﹰ‬
‫ﻋﻠﻴﻬﻢ ﻟﺌﻼﹼ ﻳ‪‬ﺪﻋ‪‬ﻮﺍ ﻓﻼ ﻳ‪‬ﺴﺘﺠﺎﺏ ﳍﻢ ﻓﻴ‪‬ﻔﺘ‪‬ﻀِﺤ‪‬ﻮﺍ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ‪ ،‬ﻟﺒﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺧﺎﺯﻥ‪ ،‬ﻧﺴﻴﻢ ﺍﻟﺮﻳﺎﺽ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﻜﺜﲑﺓ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺎ ﻏﹶﺎﺏ‪ ‬ﻋﻨ‪‬ﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹶﺼﺪﺭ ﲟﻌﲎ ﺍﺳﻢِ ﺍﻟﻔﺎﻋﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ِْان﴾ ﻫﻨﺎ ﻧﺎﻓﻴﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻠﻜﺎﻓﺮﻳﻦ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﻣﺘﻌﻠﱢﻖ ﺍﻟﻨﺬﻳﺮ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﳌﺬﻛﻮﺭ ﻣﺘﻌﻠﱢﻖ ﺍﻟﺒﺸﲑ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺃﻧﻪ‬ ‫)‪(٩‬‬
‫)ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻧﺬﻳﺮ ﻟﻠﻜﺎﻓﺮﻳﻦ ﻭﺑﺸﲑ ﻟﻠﻤﺆﻣﻨﲔ ﺇﻻ ﺃﻧﻪ ﺫﹸﻛﺮ ﺇﺣﺪ‪‬ﻯ ﺍﻟﻄﺎﺋﻔﺘ‪‬ﲔ ﻭﺗ‪‬ﺮﻙ ﺫِﻛﺮ‪ ‬ﺍﻟﺜﺎﻧﻴﺔ ﻷﻥﹼ ﺫِﻛﺮ ﺇﺣﺪﺍﳘﺎ‬
‫‪Å‬‬
‫‪267‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﺧﻔﻴﻔﺎ﴾ ﻫﻮ اﻟﻨﻄﻔﺔ‬ ‫زوﺟ َﺎ﴾ ﺣﻮاء ﴿ ِ َ ْ ُ َ‬
‫ﻟﻴﺴﻜﻦ ِ َاﻟﻴْ َﺎ﴾ وﻳﺄﻟﻔﻬﺎ ﴿ َﻓﻠَﻤﺎ َ َﻐﺸ َ ﺎ﴾ ﺟﺎﻣﻌﻬﺎ ﴿ َ َ‬ ‫ﺧﻠﻖ ﴿ ِﻣﻨْ َ ﺎ َ ْ َ‬
‫?‬
‫ﺣﻤﻠ َْﺖ َ ْ ً‬
‫ﺣﻤﻼ َ ِ ْ ً‬ ‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬
‫‪٢‬‬
‫﴿ َ َﻓﻤﺮ ْت ﺑ ِ ٖ ﴾ ذﻫﺒﺖ وﺟﺎءت ﳋﻔﺘﻪ ﴿ َﻓﻠ َۤﻤﺎ اَ ْ َﻘﻠ َْﺖ﴾ ﺑﻜﱪ اﻟﻮﻟﺪ ﰲ ﺑﻄﻨﻬﺎ وأﺷﻔﻘﺎ‬
‫?‬
‫أن ﻳﻜﻮن ﺑﻬﻴﻤﺔ ﴿ َ َ‬
‫دﻋﻮا اﷲَ َرﺑ ُ َﻤﺎ‬ ‫)‪(٤‬‬
‫ﺇﻳﺘﺎﺋﻪ‬ ‫‪٢‬‬ ‫‪٢‬‬
‫ﻳﻦ﴿‪ ﴾﴾۱۸۹‬ﻟﻚ ﻋﻠﻴﻪ ﴿ َﻓﻠ َۤﻤﺎ ﺗٰ ُ َﻤﺎ﴾ وﻟﺪا ﴿ ٰ ًِ‬ ‫ﺻﻠﺤﺎ﴾ ﺳﻮﻳﺎ ﴿ َ ْ َُ‬
‫?‬
‫ﺟﻌﻼ ﻟ َٗ‬
‫ﺻﻠﺤﺎ َ َ َ‬ ‫)‪(٧‬‬
‫ﻟﻨﻜﻮﻧﻦ َِ‬
‫ﻣﻦ اﻟﺸ ِ ِ َْ‬ ‫(‬ ‫‪٦‬‬ ‫)‬
‫َﻟ ِ ْﻦ َﺗ ْ َ َﻨﺎ﴾ وﻟﺪا)‪ًِ ٰ ﴿ (٥‬‬
‫ُ َ َٓ َ‬
‫ﺎء﴾)‪.............................................................................................. (٨‬‬

‫ۡ‬‫ْ‬ ‫ۡ‬
‫اﻟﺤﺮ﴾ ]ﺍﻟﻨﺤﻞ‪ ،[٨١:‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻻ‪ ،‬ﺑﻞ ﻣﺘﻌﻠﱢﻖ ﺍﻟﻨﺬﻳﺮ ﻭﺍﻟﺒﺸﲑ ﻛِﻠﹶﻴﻬﻤﺎ ﻫﻮ‬ ‫َ‬
‫ﻜﻢ‬
‫ُ‬
‫ﺗﻘﻴ ُ‬ ‫ﻳ‪‬ﻔﻴﺪ ﺫﻛﺮ‪ ‬ﺍﻷﺧﺮﻯ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ‪َ ِ ٰ َ ﴿ :‬‬
‫ﺳﺮﺑﻴﻞ َ ِ‬
‫ۡ‬ ‫ْ‬
‫ﻳﺆﻣﻨﻮن﴾ ﻷﻧﻪ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﺇﻥ ﻛﺎﻥ ﻧﺬﻳﺮﺍ ﻭﺑﺸﲑﺍ ﻟﻠﻜﻞﹼ ﺇﻻﹼ ﺃﻥﹼ ﺍﳌﻨﺘﻔِﻊ ﺑﺘﻠﻚ ﺍﻟﻨ‪‬ﺬﺍﺭﺓ ﻭﺍﻟﺒِﺸﺎﺭﺓ ﻫﻢ‬ ‫ﻗﻮﻟﻪ‪ٍ ْ َ ِ ّ ﴿ :‬‬
‫ﻟﻘﻮم‬
‫ُّ ِ ُ َ‬
‫ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﻓﻠﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺧ‪‬ﺼ‪‬ﻬﻢ ﺍﷲُ ﺗﻌﺎﱃ ﺑﺎﻟﺬﱢﻛﺮ‪) .‬ﺍﻟﻜﺒﲑ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺧ‪‬ﻠﹶﻖ‪ [‬ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃ ﻥﱠ ﴿ َ َ َ‬
‫ﺟﻌﻞ﴾ ﲟﻌﲎ ﺃﹶﺣﺪﺙﹶ ﻭﺃﹶﻧﺸﺄﹶ ﻻ ﲟﻌﲎ ﺻ‪‬ﻴ‪‬ﺮ‪ ‬ﻭﻟﺬﺍ ﱂ ﻳ‪‬ﺘﻌﺪ‪ ‬ﺇﱃ ﻣﻔﻌﻮﻟﹶﲔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻣﻨْ َ ﺎ﴾[ ﺃﻱ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍﳌﺬﻛﻮﺭﺓ ﺍﻟﱵ ﻫﻲ ﺁﺩﻡ‪ ،‬ﻭﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻋﺘﺒﺎﺭ ﻟﻔﻆ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ﻟ ِ َ ْ ُ‬
‫ﺴﻜﻦ﴾ ﺃﻱ ﺁﺩﻡ‪‬‬
‫َ‬
‫وﺟﻌﻞ ِ‬
‫ﻗﻮﻟﻪ‪َ َ َ َ ﴿] :‬‬ ‫)‪(٢‬‬
‫ﻓﺎﻟﻀﻤﲑ ﺭﺍﺟﻊ ﻟﻠﻨﻔﺲ‪ ،‬ﻭﺗﺬﻛﲑ‪‬ﻩ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻌﲎ‪ .‬ﻭﻗﻮﻟﻪ ﴿ ِاﻟَۡﻴَﻬﺎ﴾ ﺃﻱ ﺇﱃ ﺯﻭﺟﻬﺎ ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺟﺎﻣ‪‬ﻌ‪‬ﻬﺎ[ ﻓﺴﺮ ﺑﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺘﻐﺸ‪‬ﻲ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳉﻤﺎﻉ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻟﺒﺎﺱ ﺍﻵﺧ‪‬ﺮ ﻭﺳﺎﺗِﺮ‪‬ﻩ‪ ،‬ﻓﺈﻧﻪ‬ ‫)‪(٣‬‬
‫ﺇﺫﺍ ﻋﻼﻫﺎ ﻓﻘﺪ ﺻﺎﺭ ﻛﺎﻟﻐﺎﺷﻲ ﳍﺎ‪ ،‬ﻭﺇﳕﺎ ﻋﱪ ﺑﻪ ﺗﻌﻠﻴﻤﺎ ﻟﻌﺒﺎﺩﻩ ﺍﻷﺩﺏ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ‪ ،‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
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‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﺷ‪‬ﻔﹶﻘﹶﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻗﻴﻞ ﺇﻥ ﺣﻮ‪‬ﺍﺀ ﳌﹼﺎ ﺣ‪‬ﻤﻠﺖ ﺃﺗﺎﻫﺎ ﺇﺑﻠﻴﺲ ﰲ ﺻﻮﺭﺓ )ﺭﺟﻞ( ﻓﻘﺎﻝ ﳍﺎ ﻣﺎ ﻳ‪‬ﺪﺭﻳﻚ ﻣﺎ ﰲ ﺑﻄﻨﻚ ﻟﻌﻠﹼﻪ ‪‬ﻴﻤﺔ‬ ‫)‪(٤‬‬
‫ﻭﻣﺎ ﻳ‪‬ﺪﺭﻳﻚ ﻣِﻦ ﺃﻳﻦ ﻳ‪‬ﺨﺮﺝ؟ ﻓﺨﺎﻓﺖ ﻣﻦ ﺫﻟﻚ ﻭﺫﹶﻛﺮﺕ ﻵﺩﻡ ﻓﻬ‪‬ﻤ‪‬ﺎ ﻣﻨﻪ‪ ،‬ﰒ ﻋﺎﺩ ﺇﻟﻴﻬﺎ ﻭﻗﺎﻝ ﺇﱐ ﻣﻦ ﺍﷲ ﲟ‪‬ﱰِﻟﺔٍ‪ ،‬ﻓﺈﻥ ﺩﻋﻮﺕ‪ ‬ﺍﷲَ ﺃﻥ‬
‫ﻳ‪‬ﺠﻌﻠﻪ ﻣِﺜﻠﹶﻚِ ﻭﻳ‪‬ﺴﻬ‪‬ﻞ ﻋﻠﻴﻚِ ﺧﺮﻭﺟ‪‬ﻪ ﻓﺴ‪‬ﻤ‪‬ﻴﻪ "ﻋﺒﺪ ﺍﳊﺎﺭﺙ" ﻭﻛﺎﻥ ﺍﲰﻪ ﺣﺎﺭﺛﺎ ﰲ ﺍﳌﹶﻠﹶﻜﻴ‪‬ﺔ‪ ،‬ﻓﻔﻌﻠﺖ‪ ‬ﻓﻠﻤ‪‬ﺎ ﻭ‪‬ﻟﺪﺕ ‪‬ﺳﻤ‪‬ﻴﺎﻩ "ﻋﺒﺪ‬
‫ﺍﳊﺎﺭﺙ"‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺻﻠﺤﺎ ﴾ ﺻﻔﺔ ﳌﻮﺻﻮﻑ ﳏﺬﻭﻑ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻟـ﴿ ٰ ۡ‬
‫اﺗﻴﺘﻨﺎ﴾ ﻷﻧﻪ ﲟﻌﲎ ½ﺃﻋﻄﹶﻴﺘ‪‬ﻨﺎ¼‪ .‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻥ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻟﹶﺪﺍﹰ[ ﻗﺪﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ ٰ ِ ً‬ ‫)‪(٥‬‬
‫َ َ َ‬
‫ﺫﻛﺮ ﺍﻟﺼﻔﺔ ﺑﺪﻭﻥ ﺍﳌﻮﺻﻮﻑ ﻻ ﳚﻮﺯ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺳﻮﻳ‪‬ﺎ[ ﻓﺴﺮ ﺍﻟﺼ‪‬ﻼﺡ ﺑﺎﻟﺴﻮﻳ‪‬ﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺼﻼﺡ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﻓﺴﺎﺩِ ﺍﳋِﻠﻘﺔ ﻛﻨﻘﺺِ ﺑﻌﺾِ ﺍﻷﻋﻀﺎﺀ ﻭﻋﻠﹼﺔٍ ﻭﳓﻮِﻩ‪.‬‬ ‫)‪(٦‬‬
‫)ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻟﹶﺪﺍﹰ[ ﻗﺪ ﻣﺮ‪ ‬ﻭﺟﻬ‪‬ﻪ ﺁﻧﻔﺎ ﻓﺘﺬﻛﹼﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻋﻤﺎ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ‪ٰ ﴿ :‬‬
‫ﻓﺘﻌ َ اﷲُ َ َّ‬‫ََ‬
‫َ‬ ‫ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﻓﺎﺳﺪ ﻭﻳﺪﻝﹼ ﻋﻠﻴﻪ ﻭﺟﻮﻩ‪:‬‬ ‫ﺟﻌﻼ ﻟَ ٗ ُ َ َ ٓ َ‬
‫ﺎء﴾[‬ ‫ﻗﻮﻟﻪ‪َ َ َ ﴿] :‬‬ ‫)‪(٨‬‬
‫ْ‬ ‫ْ ًٔ‬ ‫ْ‬ ‫ْ‬
‫ﺃﻥ ﺍﻟﺬﻳﻦ ﺃﹶﺗ‪‬ﻮﺍ ‪‬ﺬﺍ ﺍﻟﺸﺮﻙ ﲨﺎﻋ ﹲﺔ‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺎﻝ ﺑﻌﺪﻩ ﴿ا ﺸﺮ ۡ‬ ‫ْﺸﺮ ۡ‬
‫وﻫﻢ‬ ‫ﻻﻳﺨﻠﻖ َﺷﻴـﺎ َّ ُ‬
‫ﻮن َﻣﺎ َ َ ُ ُ‬
‫َُ ِ ُ َ‬
‫ﻮن﴾ ﻭﺫﻟﻚ ﻳﺪﻝﹼ ﻋﻠﻰ‬ ‫ُ ِ ُ َ‬
‫ْ ۡ‬
‫ﻳﺨﻠﻘﻮن﴾ ﻭﻫﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﺮﺩ‪ :‬ﻋﻠﻰ ﻣ‪‬ﻦ ﺟ‪‬ﻌﻞ ﺍﻷﺻﻨﺎﻡ‪ ‬ﺷﺮﻛﺎﺀَ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﺎ ﺟ‪‬ﺮﻯ ﻹﺑﻠﻴﺲ ﺍﻟﻠﻌﲔ‬
‫ُ َ ُ َ‬
‫ﻻﻳﺨﻠﻖ ْ ًٔ‬‫ْ‬
‫ﺷﻴـﺎ﴾ ﻷﻥﹼ ﺍﻟﻌﺎﻗﻞ‬ ‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺫِﻛ ‪‬ﺮ‪ ،‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺇﺑﻠﻴﺲ ﻟﻘﺎﻝ‪½ :‬ﺃﻳ‪‬ﺸﺮِﻛﻮﻥ ﻣ‪‬ﻦ‪ ‬ﻻ ﻳ‪‬ﺨﻠﻖ ﺷﻴﺌﺎﹰ¼ ﻭﱂ ﻳﻘﻞ‪َ ﴿ :‬ﻣﺎ َ َ ُ ُ َ‬
‫ﺇﳕﺎ ﻳ‪‬ﺬﻛﹶﺮ ﺑﺼﻴﻐﺔ ½ﻣ‪‬ﻦ‪ ¼‬ﻻ ﺑﺼﻴﻐﺔ ½ﻣ‪‬ﺎ¼‪ ،‬ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻛﺎﻥ ﺃﺷﺪ‪ ‬ﺍﻟﻨﺎﺱِ ﻣﻌﺮﻓﺔﹰ ﺑﺈﺑﻠﻴﺲ ﻭﻛﺎﻥ ﻋﺎﻟِﻤﺎﹰ‬
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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ْ‬ ‫ۡ‬
‫ﻛﻠﻬﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٣١:‬ﻓﻜﺎﻥ ﻻ ﺑ‪‬ﺪ‪ ‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﻋ‪‬ﻠِﻢ‪ ‬ﺃﻥﹼ ﺍﺳﻢ ﺇﺑﻠﻴﺲ ﻫﻮ‬
‫ﻤﺂء ُ َّ َ‬‫اﻻﺳ‬ ‫وﻋﻠﻢ ٰادم‬
‫ّ‬ ‫ﲜﻤﻴﻊ ﺍﻷﲰﺎﺀ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬‬
‫َ َ َ‬ ‫َ َ َ َ ََ‬
‫ﺍﳊﺮﺙ ﻓﻤﻊ ﺍﻟﻌﺪﺍﻭﺓ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﱵ ﺑﻴﻨﻪ ﻭﺑﲔ ﺳﻴﺪﻧﺎ ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﻣﻊ ﻋﻠﻤِﻪ ﺑﺄﻥ ﺍﲰﻪ ﻫﻮ ﺍﳊﺮﺙ ﻛﻴﻒ ‪‬ﺳﻤ‪‬ﻰ ﻭ‪‬ﻟﹶﺪ‪‬‬
‫ﻧﻔﺴِﻪ ﺑـ½ﻋﺒﺪ ﺍﳊﺮﺙ¼؟ ﻭﻛﻴﻒ ﺿﺎﻗﺖ ﻋﻠﻴﻪ ﺍﻷﲰﺎﺀُ ﺣﱴ ﺃﻧﻪ ﱂ ﻳ‪‬ﺠﺪ ﺳِﻮﻯ ﻫﺬﺍ ﺍﻻﺳﻢ؟‪ ،‬ﺍﳋﺎﻣﺲ‪ :‬ﺃﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨ‪‬ﺎ ﻟﻮ ﺣﺼﻞ ﻟﻪ‬
‫ﻭﻟﺪ ﻳ‪‬ﺮﺟﻮ ﻣﻨﻪ ﺍﳋﲑ‪ ‬ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻓﺠﺎﺀﻩ ﺇﻧﺴﺎﻥ ﻭﺩ‪‬ﻋ‪‬ﺎﻩ ﺇﱃ ﺃﻥ ﻳ‪‬ﺴﻤ‪‬ﻴﻪ ﲟِﺜﻞ ﻫﺬﻩ ﺍﻷﲰﺎﺀ ﻟﹶﺰ‪‬ﺟ‪‬ﺮﻩ ﻭﺃﹶﻧ‪‬ﻜﹶﺮ ﻋﻠﻴﻪ ﺃﺷﺪ‪ ‬ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻓﺴﻴﺪﻧﺎ‬
‫ْ‬ ‫ۡ‬
‫ﻛﻠﻬﺎ﴾ ]ﺍﻟﺒﻘﺮﺓ‪ [٣١:‬ﻭﺗ‪‬ﺠﺎﺭ‪‬ﺑِﻪ‬
‫اﻻﺳﻤﺂء ُ َّ َ‬ ‫ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻣ‪‬ﻊ‪ ‬ﻧﺒﻮﺗِﻪ ﻭﻋﻠﻤِﻪ ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﺣ‪‬ﺼﻞ ﻣﻦ ﻗﻮﻟﻪ‪﴿ :‬وﻋ َّﻠﻢ ٰادم‬
‫َ َ َ‬ ‫َ َ َ ََ‬
‫ﺍﻟﻜﺜﲑﺓِ ﺍﻟﱵ ﺣ‪‬ﺼﻠﺖ ﻟﻪ ﺑﺴﺒﺐ ﺍﻟ ‪‬ﺰﻟﹼﺔ ﺍﻟﱵ ﻭﻗﻊ ﻓﻴﻬﺎ ﻷَﺟ‪‬ﻞِ ﻭﺳﻮﺳﺔِ ﺇﺑﻠﻴﺲ‪ ‬ﻛﻴﻒ ﱂ ﻳ‪‬ﺘﻨﺒ‪‬ﻪ ﳍﺬﺍ ﺍﻟﻘﺪﺭ ﻭﻛﻴﻒ ﱂ ﻳ‪‬ﻌﺮِﻑ ﺃﻥ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻷﻓﻌﺎﻝ ﺍﳌﹸﻨﻜﹶﺮﺓ ﺍﻟﱵ ﻳ‪‬ﺠﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻨﻬﺎ؟‪ ،‬ﺍﻟﺴﺎﺩﺱ‪ :‬ﺃﻥﹼ ﺑﺘﻘﺪﻳﺮ ﺃﻥﹼ ﺳﻴﺪﻧﺎ ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﲰﺎﻩ ﺑـ½ﻋﺒﺪ‬
‫ﺍﳊﺮﺙ¼ ﻓﻼ ﻳ‪‬ﺨﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻘﺎﻝ ﺇﻧﻪ ﺟ‪‬ﻌﻞ ﻫﺬﺍ ﺍﻟﻠﻔﻆﹶ ﺍﺳﻢ‪ ‬ﻋ‪‬ﻠﹶﻢٍ ﻟﻪ ﺃﻭ ﺟﻌﻠﹶﻪ ﺻﻔﺔﹰ ﻟﻪ ﲟﻌﲎ ﺃﻧﻪ ﺃﹶﺧﱪ‪ ‬ﺑِﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺃﻧﻪ ﻋﺒﺪ ﺍﳊﺮﺙ‬
‫ﻕ ﻣِﻦ ﻗِﺒ‪‬ﻠِﻪ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻭﻝ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺷِﺮﻛﺎﹰ ﺑﺎﷲ ﻷﻥ ﺃﲰﺎﺀ ﺍﻷﻋﻼﻡ ﻭﺍﻷﻟﻘﺎﺏ ﻻ ﺗ‪‬ﻔﻴﺪ ﰲ ﺍﳌﺴﻤﻴﺎﺕ ﻓﺎﺋﺪ ﹲﺓ ﻓﻠﻢ ﻳ‪‬ﻠﺰ‪‬ﻡ‬
‫ﻭﻣ‪‬ﺨﻠﻮ ‪‬‬
‫ﻣِﻦ ﺍﻟﺘﺴﻤﻴﺔ ﺑِﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺣﺼﻮﻝﹸ ﺍﻹﺷﺮﺍﻙ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﻛﺎﻥ ﻫﺬﺍ ﻗﻮﻻﹰ ﺑﺄﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺍﻋﺘﻘﺪ ﺃﻥ ﷲ ﺗﻌﺎﱃ‬
‫ﺷﺮﻳﻜﺎﹰ ﰲ ﺍﳋﹶﻠﻖ ﻭﺍﻹﳚﺎﺩ ﻭﺍﻟﺘﻜﻮﻳﻦ ﻭﺫﻟﻚ ﻳ‪‬ﻮﺟِﺐ ﺍﳉﺰﻡ‪ ‬ﺑﺘﻜﻔﲑ ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﺫﻟﻚ ﻻ ﻳﻘﻮﻟﻪ ﻋﺎﻗﻞ‪ ،‬ﻓﺜﺒﺖ ‪‬ﺬﻩ‬
‫ﺍﻟﻮﺟﻮﻩ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺎﺳﺪ ﻭﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺍﳌﹸﺴﻠِﻢ ﺃﻥ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ‪ .‬ﺇﺫﺍ ﻋﺮﻓﺖ ﻫﺬﺍ ﻓﻨﻘﻮﻝ ﰲ ﺗﺄﻭﻳﻞ ﺍﻵﻳﺔ ﻭﺟﻮﻩ ﺻﺤﻴﺤﺔ‬
‫ﺳﻠﻴﻤﺔ ﺧﺎﻟﻴﺔ ﻋﻦ ﻫﺬﻩ ﺍﳌﹶﻔﺎﺳﺪ‪ :‬ﺍﻟﺘﺄﻭﻳﻞ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﻘﻔﺎﻝ ﻓﻘﺎﻝ ﺇﻧﻪ ﺗﻌﺎﱃ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻋﻠﻰ ﲤﺜﻴﻞِ ﺿ‪‬ﺮﺏِ ﺍﳌﹶﺜﹶﻞ ﻭﺑﻴﺎﻥِ‬
‫ﺃﻥﹼ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺻﻮﺭﺓﹰ ﺣﺎﻟﺔﹸ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﰲ ﺟﻬﻠﻬﻢ ﻭﻗﻮﳍﻢ ﺑﺎﻟﺸﺮﻙ‪ ،‬ﻭﺗﻘﺮﻳﺮ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻛﺄﻧﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ‬
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‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻣﻦ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺟﻌﻞ ﻣﻦ ﺟﻨﺴﻬﺎ ﺯﻭﺟﻬﺎ ﺇﻧﺴﺎﻧﺎﹰ ﻳ‪‬ﺴﺎﻭﻳﻪ ﰲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﻠﻤ‪‬ﺎ ﺗ‪‬ﻐﺸ‪‬ﻰ ﺍﻟﺰﻭﺝ‪ ‬ﺯﻭﺟﺘ‪‬ﻪ ﻭﻇﻬﺮ ﺍﳊﻤﻞ‬
‫ﺩ‪‬ﻋﺎ ﺍﻟﺰﻭﺝ‪ ‬ﻭﺍﻟﺰﻭﺟﺔﹸ ﺭ‪‬ﺑ‪‬ﻬﻤﺎ‪ :‬ﻟﹶﺌﻦ ﺁﺗﻴﺘ‪‬ﻨﺎ ﻭ‪‬ﻟﺪﺍﹰ ﺻﺎﳊﺎﹰ ﺳ‪‬ﻮﻳ‪‬ﺎ ﻟﻨﻜﻮﻧﻦ‪ ‬ﻣﻦ ﺍﻟﺸﺎﻛﺮﻳﻦ ﻵﻻﺋﻚ ﻭﻧ‪‬ﻌﻤﺎﺋﻚ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺁﺗﺎﳘﺎ ﺍﷲُ ﺗﻌﺎﱃ ﻭﻟﺪﺍﹰ‬
‫ﺻﺎﳊﺎﹰ ﺳﻮﻳﺎﹰ ﺟ‪‬ﻌﻞ ﺍﻟﺰﻭﺝ‪ ‬ﻭﺍﻟﺰﻭﺟﺔﹸ ﷲ ﺷﺮﻛﺎﺀَ ﻓﻴﻤﺎ ﺁﺗﺎﳘﺎ ﻷ‪‬ﻢ ﺗﺎﺭﺓﹰ ﻳ‪‬ﻨﺴ‪‬ﺒﻮﻥ ﺫﻟﻚ ﺍﻟﻮﻟﺪ‪ ‬ﺇﱃ ﺍﻟﻄﺒﺎﺋﻊ ﻛﻤﺎ ﻫﻮ ﻗﻮﻝ ﺍﻟﻄﺒﺎﺋﻌﻴ‪‬ﲔ‪،‬‬
‫ﻭﺗﺎﺭﺓﹰ ﺇﱃ ﺍﻟﻜﻮﺍﻛﺐ ﻛﻤﺎ ﻫﻮ ﻗﻮﻝ ﺍﳌﹸﻨ‪‬ﺠ‪‬ﻤِﲔ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ ﺇﱃ ﺍﻷﺻﻨﺎﻡ ﻭﺍﻷﻭﺛﺎﻥ ﻛﻤﺎ ﻫﻮ ﻗﻮﻝ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺓِ ﺍﻷﺻﻨﺎﻡ‪ .‬ﰒ ﻗﺎﻝ ﺗﻌﺎﱃ‪ٰ ﴿ :‬‬
‫ﻓﺘﻌ َ اﷲ‬
‫ُ‬ ‫ََ‬
‫ﻮن﴾ ﺃﻱ ﺗﱰﱠﻩ‪ ‬ﺍﷲُ ﻋﻦ ﺫﻟﻚ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﰲ ﻏﺎﻳﺔ ﺍﻟﺼﺤﺔ ﻭﺍﻟﺴﺪﺍﺩ‪ .‬ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺜﺎﱐ‪ :‬ﺑﺄﻥ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ‬ ‫ﻋﻤﺎ ْﺸﺮ ۡ‬
‫َ َّ ُ ِ ُ َ‬
‫ۡ ۡ ْ‬ ‫ۡ‬
‫ﻧﻔﺲ﴾‬ ‫ﻟﻘﺮﻳﺶ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﻋﻬﺪ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﻫﻢ ﺁﻝﹸ ﻗﹸﺼ‪‬ﻲ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ‪ُ ﴿ :‬ﻫﻮ ا َّ ِ ی َ َ َ ُ‬
‫ﺧﻠﻘﻜﻢ ِّﻣﻦ َّ ٍ‬
‫َ‬
‫ﻗﹸﺼ‪‬ﻲ‪ ،‬ﻭﺟﻌﻞ ﻣﻦ ﺟﻨﺴﻬﺎ ﺯﻭﺟﻬﺎ ﻋﺮﺑﻴﺔ ﻗﺮﺷﻴﺔ ﻟﻴ‪‬ﺴﻜﻦ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺁﺗﺎﳘﺎ ﻣﺎ ﻃﻠﹶﺒ‪‬ﺎ ﻣﻦ ﺍﻟﻮﻟﺪ ﺍﻟﺼﺎﱀ ﺍﻟﺴﻮﻱ‪ ‬ﺟ‪‬ﻌ‪‬ﻼ ﻟﻪ ﺷﺮﻛﺎﺀَ ﻓﻴﻤﺎ‬
‫ﺁﺗﺎﳘﺎ ﺣﻴﺚ ‪‬ﺳﻤ‪‬ﻴ‪‬ﺎ ﺃﻭﻻﺩ‪‬ﳘﺎ ﺍﻷﺭﺑﻌﺔﹶ ﺑـ½ﻋﺒﺪ ﻣ‪‬ﻨﺎﻑ¼ ﻭ½ﻋﺒﺪ ﺍﻟﻌ‪‬ﺰ‪‬ﻯ¼ ﻭ½ﻋﺒﺪ ﻗﹸﺼ‪‬ﻲ‪ ¼‬ﻭ½ﻋﺒﺪ ﺍﻟﻼﹼﺕ¼‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻀﻤﲑ ﰲ ﻳ‪‬ﺸﺮِﻛﻮﻥ‬
‫ﳍﻤﺎ ﻭﻷﻋﻘﺎﺑِﻬﻤﺎ ﺍﻟﺬﻳﻦ ﺍﻗﺘ‪‬ﺪﻭﺍ ‪‬ﻤﺎ ﰲ ﺍﻟﺸﺮﻙ‪ .‬ﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﻧﺴﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭ‪‬ﺭﺩﺕ‪ ‬ﰲ ﺷﺮﺡ ﻗﺼﺔ ﺳﻴﺪﻧﺎ ﺁﺩﻡ )ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻓﻔﻲ ﺩﻓﻊ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﻭﺟﻮﻩ‪ :‬ﻣﻨﻬﺎ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ( ﻛﺎﻥ ﻳﻌﺒﺪ ﺍﻷﺻﻨﺎﻡ ﻭﻳﺮﺟﻊ ﰲ ﻃﻠﺐ ﺍﳋﲑ ﻭﺩﻓﻊ ﺍﻟﺸﺮ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﺬﻛﺮ ﺗﻌﺎﱃ ﻗﺼﺔ ﺁﺩﻡ ﻭﺣﻮﺍﺀ )ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‬
‫اﻟﺸﻜ ۡ‬‫ٰ‬ ‫ﺻﻠﺤﺎ َّ ُ ۡ‬
‫اﺗﻴﺘﻨﺎ ٰ ِ ً‬ ‫ﻭﺣ‪‬ﻜﻰ ﻋﻨﻬﻤﺎ ﺃ‪‬ﻤﺎ ﻗﺎﻻ‪﴿ :‬ﻟ ْﻦ ٰ ۡ‬
‫ﺮﻳﻦ﴾ ﺃﻱ ﺃﻧﻪ ﺗﻌﺎﱃ ﻟﻮ ﺁﺗﺎﳘﺎ ﻭﻟﺪﺍﹰ ﺳ‪‬ﻮِﻳ‪‬ﺎ ﺻﺎﳊﺎﹰ ﻻﺷﺘﻐﻠﻮﺍ ﺑﺸﻜﺮ‬ ‫ِ َ‬
‫ﻟﻨﻜﻮﻧﻦ ِﻣﻦ ّ ِ‬
‫َ َّ َ‬ ‫َ‬ ‫َ َ َ‬ ‫َِ‬
‫ٗ‬ ‫ٗ‬ ‫ۤ‬
‫ﺂء﴾ ﻭ‪‬ﺭﺩ ﲟﻌﲎ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻧﻜﺎﺭ‬ ‫ﺟﻌﻼ َ ُﺷﺮ‬ ‫﴿‬ ‫‪:‬‬ ‫ﻓﻘﻮﻟﻪ‬ ‫‪،‬‬‫﴾‬ ‫ﺟﻌﻼ َ ُﺷﺮ َ ﺂء‬ ‫اﺗﻬﻤﺎ ٰ ِ ً‬
‫ﺻﻠﺤﺎ‬ ‫ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ ﰒ ﻗﺎﻝ‪﴿ :‬ﻓﻠﻤﺎ ٰ ٰ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ َ َّ‬
‫َ‬ ‫َ‬
‫ۡ‬ ‫ْ‬ ‫ﻭﺍﻟﺘﺒﻌﻴﺪ‪ ،‬ﻭﺍﻟﺘﻘﺮﻳﺮ‪½ :‬ﻓﻠﻤ‪‬ﺎ ﺁﺗﺎﳘﺎ ﺻﺎﳊﺎ ﺃﹶﺟ‪‬ﻌ‪‬ﻼ ﻟﻪ ﺷﺮﻛﺎﺀَ ﻓﻴﻤﺎ ﺁﺗﺎﳘﺎ؟¼‪ ،‬ﰒ ﻗﺎﻝ‪ٰ ﴿ :‬‬
‫ﻮن﴾ ﺃﻱ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ‬ ‫ﻓﺘﻌ َ اﷲ ﻋﻤﺎ ﺸﺮ‬
‫ُ َ َّ ُ ِ ُ َ‬ ‫ََ‬

‫‪Å‬‬
‫‪269‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫وﰲ ﻗﺮاءة ﺑﻜﺴﺮ اﻟﺸﲔ واﻟﺘﻨﻮﻳﻦ أي ﺷﺮﻳﻜﺎ ﴿ﻓ ِ ْ َ ۤ ﺗٰ ُ َﻤﺎ﴾ ﺑﺘﺴﻤﻴﺘﻪ ½ﻋﺒﺪ اﳊﺎرث¼‪ ،‬وﻻ ﻳﻨﺒﻐﻲ أن ﻳﻜﻮن ﻋﺒﺪا إﻻ‬
‫?‬

‫=‬
‫ﷲ‪ ،‬وﻟﻴﺲ ﺑﺈﺷﺮاك)‪ (١‬ﰲ اﻟﻌﺒﻮدﻳﺔ ﻟﻌﺼﻤﺔ آدم‪ ،‬وروى ﺮة ﻦ ا ﻲ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ‪)) :‬ﳌﺎ وﻟﺪت ﻮاء‬
‫ﺣ‬ ‫ﺻ‬ ‫ﻟﻨﺒ‬ ‫ﻋ‬ ‫ﲰ‬
‫ﻃﺎف ﺑﻬﺎ إﺑﻠﻴﺲ وﻛﺎن ﻻ ﻳﻌﻴﺶ ﳍﺎ وﻟﺪ ﻓﻘﺎل‪ :‬ﲰﻴﻪ ﻋﺒﺪ اﳊﺎرث ﻓﺈﻧﻪ ﻳﻌﻴﺶ ﻓﺴﻤﺘﻪ ﻓﻌﺎش ﻓﻜﺎن ذﻟﻚ ﻣﻦ وﺣﻲ‬
‫‪٢‬‬ ‫‪٢‬‬

‫اﷲُ َﻋﻤﺎ ُ ْ ِ ُ ْ َ‬
‫ﻛﻮن﴿‪ ﴾﴾۱۹۰‬أي أﻫﻞ‬
‫‪٣‬‬
‫اﻟﺸﻴﻄﺎن وأﻣﺮه(( رواه اﳊﺎﻛﻢ وﻗﺎل ﺻﺤﻴﺢ واﻟﱰﻣﺬي وﻗﺎل ﺣﺴﻦ ﻏﺮﻳﺐ ﴿ َ َ ٰ‬
‫ﻓﺘﻌ َ‬
‫? ﻣﺘﻌﻠﻖ ﺑـ½ﻳﺸﺮﻛﻮﻥ¼‪١٢.‬ﲨﺎﻟﲔ ﺃﻱ ﻗﻮﻟﻪ ½ ﻓﺘﻌٰﻠﻰ ﺍﷲ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ¼‪١٢.‬ﲨﻞ‬
‫ﻣﺴﺒﺒﺔ)‪ ،(٣‬ﻋﻄﻒ ﻋ ½ﺧﻠﻘﻜﻢ¼)‪ ،(٤‬وﻣﺎ ﺑﻴﻨﻬﻤﺎ اﻋﱰاض)‪....................... (٥‬‬ ‫ﲨﺎﻟﲔواﳉﻤﻠﺔ َّ‬ ‫ﻣﻜﺔ)‪ (٢‬ﺑﻪ ﻣﻦ اﻷﺻﻨﺎم‪،‬‬
‫?‬

‫‪ = ٣‬ﺑﻴﺎﻥ ½ﻣﺎ¼‪١٢.‬‬
‫>‬
‫ﺃﻱ ﺑﲔ ﻗﻮﻟﻪ ½ﺧﻠﻘﻜﻢ¼ ﻭﻗﻮﻟﻪ ½ﻓﺘﻌٰﻠﻰ ﺍﷲ¼‪...‬ﺇﱁ‪١٢.‬‬

‫ﺷﺮﻙ ﻫﺆﻻﺀ ﺍﳌﺸﺮﻛﲔ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﺸﺮﻙ ﻭﻳ‪‬ﻨﺴ‪‬ﺒﻮﻧﻪ ﺇﱃ ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ(‪ ،‬ﻭﻧﻈﲑﻩ ﺃﻥ ﻳ‪‬ﻨﻌِﻢ‪ ‬ﺭﺟ ﹲﻞ ﻋﻠﻰ ﺭﺟﻞ ﺑﻮﺟﻮﻩ‬
‫ﻛﺜﲑﺓ ﻣِﻦ ﺍﻷﻧﻌﺎﻡ ﰒ ﻳﻘﺎﻝ ﻟﺬﻟﻚ ﺍﳌﹸﻨﻌِﻢ ﺇﻥﹼ ﺫﻟﻚ ﺍﳌﹸﻨﻌ‪‬ﻢ ﻋﻠﻴﻪ ﻳ‪‬ﻘﺼِﺪ ﺫﹶﻣ‪‬ﻚ ﻭﺇﻳﺼﺎﻝﹶ ﺍﻟﺸﺮ‪ ‬ﺇﻟﻴﻚ‪ ،‬ﻓﻴﻘﻮﻝ ﺫﻟﻚ ﺍﳌﹸﻨﻌِﻢ ﻓﻌﻠﺖ‪ ‬ﰲ ﺣﻖ‬
‫ﻓﻼﻥ ﻛﺬﺍ‪ ،‬ﻭﺃﺣﺴﻨﺖ‪ ‬ﺇﻟﻴﻪ ﺑﻜﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﰒ ﺇﻧﻪ ﻳ‪‬ﻘﺎﺑِﻠﹸﲏ ﺑﺎﻟﺸﺮ‪ ‬ﻭﺍﻹﺳﺎﺀﺓ ﻭﺍﻟﺒﻐﻲ؟ ﻋﻠﻰ ﺍﻟﺘﺒﻌﻴﺪ ﻓﻜﺬﺍ ﻫﺎﻫﻨﺎ‪) .‬ﻛﺒﲑ( ﻣﻠﺤﻮﻇﺔ‪ :‬ﻭﺍﻋﻠﻢ‬
‫ﺃﻧﻪ ﻭﺭﺩ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ "ﻋﺒﺪ ﺍﳊﺮﺙ"‪ ،‬ﻭﰲ ﺍﻷﻛﺜﺮ "ﻋﺒﺪ ﺍﳊﺎﺭﺙ" )ﻭﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ(‪.‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻟﻴﺲ ﺑﺈﺷﺮﺍﻙ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻣﻌﺼﻮﻣﻮﻥ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻓﻀﻼ ﻋﻦ ﺍﻹﺷﺮﺍﻙ ﺑﺎﷲ‪ ،‬ﻓﻤﺎ‬ ‫)‪(١‬‬
‫ﺂء﴾ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻧﱯ‪‬؟ ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﻹﺷﺮﺍﻙ ﻫﻨﺎ ﻟﻴﺲ ﰲ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ‬ ‫ﻭﺟﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﰲ ﺣﻖ ﺁﺩﻡ ﻭﺣﻮ‪‬ﺍﺀ‪﴿ :‬ﺟﻌﻼ ٗ ﺷﺮ‬
‫َ َ َ َ ُ َ َ َ‬
‫ﻷ‪‬ﻤﺎ ﻣﺎ ﺍﻋﺘ‪‬ﻘﺪﺍ ﺃﻥ ﺍﳊﺎﺭﺙ ﺭﺑ‪‬ﻪ ﺑﻞ ﻗﹶﺼ‪‬ﺪ‪‬ﺍ ﺇﱃ ﺃﻧﻪ ﺳﺒﺐ‪ ‬ﺧ‪‬ﻼﺻِﻪ ﻓﺴﻤﺎﻩ ﺍﷲُ ﺗﻌﺎﱃ ﺷِﺮﻛﺎ ﻟﻠﺘﻐﻠﻴﻆ ﻓﺈﻥ ﺍﻟﺬﻧﺐ ﻣِﻦ ﺍﻟﻌﺎﺭﻓﲔ‬
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‫ﺟﻌﻼ﴾ ﻫﻮ ﺁﺩﻡ ﻭﺣﻮ‪‬ﺍﺀ‪ ،‬ﻭﺃﻧﻜﹶﺮﻩ‬
‫ﺍﳌﻘﺮ‪‬ﺑﲔ ﺃﺷﺪ‪ ‬ﻭﺃﻋﻈﻢ‪ ،‬ﻓﺎﻟﺸﺮﻙ ﺍﳋﻔﻲ‪ ‬ﻣﻨﻬﻢ ﲟﱰِﻟﺔ ﺍﳉﻠﻲ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺑﻨﺎﺀ ﻋﻠﻰ ﺗﺴﻠﻴﻢ ﻓﺎﻋﻞ ﴿ َ َ َ‬

‫ﺑﻌﻀﻬﻢ ﻭﻗﺎﻟﻮﺍ ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻻ ﻳ‪‬ﻠﻴﻖ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻓﻠﻬﺬﺍ ﻳ‪‬ﺆ‪‬ﻭ‪‬ﻟﹸﻮﻥ ﰲ ﺍﻵﻳﺔ ﺗﺄﻭﻳﻼﺕٍ‪ :‬ﻣﻨﻬﺎ ﺃﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺇﻗﺎﻣﺔِ‬
‫ْ‬ ‫ْ ٔ‬
‫اﻟﻘﺮﻳﺔ﴾ ]ﻳﻮﺳﻒ‪ [٨٢:‬ﺃﻱ ﻭﺍﺳﺄﻝ ﺃﻫﻞﹶ‬ ‫ْ‬
‫َ َ‬ ‫ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻣ‪‬ﻘﺎﻣ‪‬ﻪ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪½ :‬ﺟ‪‬ﻌ‪‬ﻞ ﺃﻭﻻﺩ‪‬ﳘﺎ ﻟﻪ ﺷ‪‬ﺮﻛﺎﺀَ¼‪ ،‬ﻭﻧﻈﲑﻩ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ‪ِ َ َ ﴿ :‬‬
‫وﺳـﻞ‬

‫ﺍﻟﻘﺮﻳﺔِ‪ ،‬ﻭﺍﳌﻔﺴﺮ ﺭﺩ‪ ‬ﺗﺄﻭﻳﻠﻬﻢ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ﺍﻵﰐ ﻭ½ﺭﻭﻯ ﲰﺮﺓ‪...‬ﺇﱁ¼ ﻳﻌﲏ ﺃ‪‬ﻢ ﺳ‪‬ﻠﹶﻜﻮﺍ ﰲ ﻫﺬﺍ ﺍﳌﹶﻘﺎﻡ ﻭ‪‬ﺟﻮﻫﺎ ﻣِﻦ ﺍﻟﺘﻔﺎﺳﲑ ﻻ ﺗ‪‬ﻄﺎﺑِﻖ‬
‫ﻣﻘﺘﻀﻰ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﺎﻝ‪½ :‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ‪...‬ﺇﱁ¼‪) .‬ﺟ‪‬ﻤﻞ‪ ،‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ‪ ،‬ﺍﻟﻜﺒﲑ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺟﻌﻼ﴾ ﻫﻮ ﺁﺩﻡ ﻭﺣﻮ‪‬ﺍﺀ ﻛﻤﺎ ﺍﺧﺘﺎﺭ ﺍﳌﻔﺴ‪‬ﺮ ﻟﹶﻘِﻴﻞ ½ﻓﺘﻌﺎﱃ ﺍﷲُ ﻋﻤﺎ‬ ‫ﻜﺔﹶ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﻛﺎﻥ ﻓﺎﻋﻞﹸ ﴿ َ َ َ‬‫ﻗﻮﻟﻪ‪] :‬ﺃﻫﻞﹸ ﻣ ﹼ‬ ‫)‪(٢‬‬
‫ﺟﻌﻼ﴾ ½ﺃﻭﻻﺩﳘﺎ¼ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﻛﻤﺎ ﺍﺧﺘﺎﺭ‬ ‫ﻳ‪‬ﺸﺮِﻛﺎﻥ¼ ﺑﺼﻴﻐﺔ ﺍﻟﺘﺜﻨﻴﺔ ﻭﻫﻨﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ﻓﺜﺒﺖ ﺑِﻮ‪‬ﺭﻭﺩِ ﺻﻴﻐﺔ ﺍﳉﻤﻊ ﺃﻥﹼ ﻓﺎﻋﻞ ﴿ َ َ َ‬
‫ﻏﲑ‪ ‬ﺍﳌﻔﺴ‪‬ﺮ؟ ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ٰ ﴿ :‬‬
‫ﻓﺘﻌ َ اﷲ ُ﴾‪...‬ﺇﱁ ﺍﺑﺘﺪﺍﺀُ ﻛﻼﻡٍ ﻭﺃﹸﺭﻳﺪ‪ ‬ﺑﻪ ﺇﺷﺮﺍﻙ‪ ‬ﺃﻫﻞِ ﻣﻜﹼﺔﹶ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣﺎ ﻳ‪‬ﺮﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ََ‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﳉﻤﻠﺔ ﻣ‪‬ﺴﺒ‪‬ﺒﺔﹲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥِ ﺩﺧﻮﻝِ ﺍﻟﻔﺎﺀ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻋﻄﻒ‪ ‬ﻋﻠﻰ ﴿ َﺧﻠ َ ُ ْ‬
‫َﻘﻜﻢ ﴾ ‪ ...‬ﺇﱁ [ ﺃﻱ ﻭﻟﻴﺲ ﳍﺎ ﺗ‪‬ﻌﻠﱡﻖ‪ ‬ﺑﻘﺼ‪‬ﺔ ﺳﻴﺪﻧﺎ ﺁﺩﻡ‪) ‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﺳﻴ‪‬ﺪﺗِﻨﺎ ﺣﻮ‪‬ﺍﺀ )ﺭﺿﻲ‬ ‫)‪(٤‬‬
‫ﻮن﴾‬‫﴿ ْﺸﺮ ۡ‬ ‫ﺍﷲ ﻋﻨﻬﺎ( ﺃﺻﻼﹰ‪ ،‬ﻭﻳﺆﻳ‪‬ﺪ ﺫﻟﻚ ﺍﳉﻤﻊ‪ ‬ﺑﻌﺪ ﺍﻟﺘﺜﻨﻴﺔ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺭﺍﺟﻌﺎﹰ ﳍﺎ ﻟﹶﹸﺜﻨِّﻲ‪ ‬ﺍﻟﻀﻤﲑ‪ ‬ﻭﻗﺎﻝ ½ﻳ‪‬ﺸﺮِﻛﺎﻥ¼‪ ،‬ﻭﰲ ﻗﻮﻟﻪ‬
‫ُ ِ ُ َ‬
‫ﺍﻟﺘﻔﺎﺕ ﻣﻦ ﺍﳋﻄﺎﺏ ﺇﱃ ﺍﻟﻐ‪‬ﻴﺒﺔ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺍﻋﺘﺮﺍﺽ[ ﺩﻓﻊ ﻟِﻤﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﻳ‪‬ﻠﺰ‪‬ﻡ ﺍﻟﻔﺼﻞﹸ ﺑﲔ ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺑﺎﻷﺟﻨﱯ‪ ،‬ﻭﻭ‪‬ﺟﻪ‪ ‬ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﳉﻤﻠﺔ‬ ‫)‪(٥‬‬
‫ﺍﳌﻌﺘﺮِﺿﺔ ﺃﹶﻳﻨ‪‬ﻤﺎ ﻭ‪‬ﻗﻌﺖ‪ ‬ﻓﻬﻮ ﻣ‪‬ﻮﻗِﻌ‪‬ﻬﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫? ﺃﻱ ﺑﺎﷲ‪١٢.‬‬
‫ﺴﺘﻄﻴﻌﻮن َﻟ ُ ْﻢ﴾ أي ﻟﻌﺎﺑﺪﻳﻬﻢ)‪ ً ْ َ ﴿ (٣‬ا و َ ۤﻻ‬ ‫ﻳﺨﻠَ ُ ْ َ‬
‫ﻘﻮن﴿‪َ َ ﴿ ﴾﴾۱۹۱‬‬
‫وﻻ َ ْ َ ِ ْ ُ ْ َ‬ ‫ﻛﻮن﴾ ﺑﻪ)‪ (١‬ﰲ اﻟﻌﺒﺎدة)‪َ ﴿ (٢‬ﻣﺎ َ َ ْ ُ ُ‬
‫ﻻﻳﺨﻠﻖ َ ْ ًٔ‬
‫ﺷﻴﲑﺎ و ُ ْﻢ ُ ْ‬ ‫﴿اَ ُ ْ ِ ُ ْ َ‬
‫ﺗﺪﻋﻮ ُ ْﻢ﴾ أي‬ ‫ون﴿‪ ﴾﴾۱۹۲‬ﲟﻨﻌﻬﺎ ﳑﻦ أراد ﺑﻬﻢ ُﺳﻮءا ﻣﻦ ﻛﺴﺮ أو ﻏﲑه‪ ،‬واﻻﺳﺘﻔﻬﺎم ﻟﻠﺘﻮﺑﻴﺦ ﴿ َ ِ ْ‬
‫وان َ ْ ُْ‬ ‫اَ ْ ُ َ‬
‫?‬
‫ﻔﺴ ُ ْﻢ َﻳﻨ ْ ُ ُ ْ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫? ﺃﻱ ﺇﱃ ﺍﳍﺪﻯ‪١٢.‬ﲨﺎﻟﲔ‬ ‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫ﺻﺎﻣﺘﻮن﴿‪ ﴾﴾۱۹۳‬ﻋﻦ‬ ‫ﺳﻮاء َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ َ َ َ ْ ُ ُ ْ‬
‫ادﻋﻮﺗﻤﻮ ُ ْﻢ﴾ إﻟﻴﻪ ﴿ َ ْام اَ َ ِ ُ ْ َ‬ ‫ﻌﻮﻛﻢ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ َ َ ٓ ٌ‬ ‫اﻷﺻﻨﺎم ﴿ا ِ َ اﻟْ ُ ٰﺪي َﻻﻳَ ْﺒَ ُ ْ ُ ْ‬
‫)‪(٦‬‬

‫ﺃﻱ ﺍﳍﺪﻯ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﻓﺎدﻋﻮْ ُ ْﻢ‬ ‫ُ‬
‫ﻜﻢ َ ْ ُ‬ ‫ِﺒﺎد﴾ ﳑﻠﻮﻛﺔ ﴿ َ ْ َ‬
‫اﻣﺜﺎ ُ ْ‬
‫)‪(٨‬‬
‫دون اﷲ ِ ﻋ َ ٌ‬
‫ﻣﻦ ُ ْ ِ‬ ‫ﺗﺪﻋﻮن﴾ ﺗﻌﺒﺪون ﴿ ِ ْ‬
‫)‪(٧‬‬ ‫ﻳﻦ‬ ‫دﻋﺎﺋﻬﻢ ﻻ ﻳﺘﺒﻌﻮه ﻟﻌﺪم ﲰﺎﻋﻬﻢ ﴿ ِان ِ‬
‫اﻟﺬ ْ َ َ ْ ُ ْ َ‬
‫?‬
‫= ﺑﻴﺎﻥ ﻟﻮﺟﻪ ﺗﺴﻮﻳﺔ ﺍﻷﻣﺮﻳﻦ‪١٢.‬‬
‫ﺻﺪﻗ ِ ْ َ ﴿‪ ﴾﴾۱۹۴‬ﰲ أ‪‬ﺎ آﳍﺔ‪ ،‬ﺛﻢ ﺑﲔ ﻏﺎﻳﺔ ﻋﺠﺰﻫﻢ وﻓﻀﻞ ﻋﺎﺑﺪﻳﻬﻢ ﻋﻠﻴﻬﻢ ﻓﻘﺎل‪:‬‬ ‫ﻛﻨﺘﻢ ٰ ِ‬ ‫ان ُ ْ ُ ْ‬
‫َﻜﻢ﴾ دﻋﺎءﻛﻢ ﴿ ِ ْ‬ ‫ﻓﻠﻴﺴﺘﺠ ِ ْ ُ ْﺒﻮا ُ ْ‬
‫ََْ ْ َ‬
‫)‪(٩‬‬

‫ون ﺑ ِ َ ۤﺎ َْام﴾ ﺑﻞ أ ﴿ﻟَ ُ ْﻢ‬

‫ﻳﺒﻄﺸﻮن ﺑ ِ َ ۤﺎ َ ْام﴾ ﺑﻞ أ ﴿ َﻟ ُ ْﻢ َاﻋْ ُ ٌ ﻳﺒ ْ ِ ُ ْ َ‬
‫ﻳﻤﺸﻮن ﺑ ِ َ ۤﺎ َْام﴾ ﺑﻞ أ ﴿ َﻟ ُ ْﻢ َ ْاﻳﺪٍ﴾ ﲨﻊ ﻳﺪ ﴿ ْ ِ ُ ْ َ‬
‫)‪(١٠‬‬
‫رﺟﻞ ْ ُ ْ َ‬
‫﴿ َ َاﻟ ُ ْﻢ اَ ْ ُ ٌ‬
‫ﺴﻤﻌﻮن ﺑ ِ َﺎ﴾ اﺳﺘﻔﻬﺎم اﻧﻜﺎري)‪ ،(١١‬أي ﻟﻴﺲ ﳍﻢ ﺷﻲء ﻣﻦ ذﻟﻚ ﳑﺎ ﻫﻮ ﻟﻜﻢ‪ ،‬ﻓﻜﻴﻒ ﺗﻌﺒﺪو‪‬ﻢ وأﻧﺘﻢ أﺗﻢ ﺣﺎﻻ‬
‫ذان ْ َ ُ ْ َ‬
‫َ ٌ‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﻪ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻷﻥﹼ ½ﺃﹶﺷﺮ‪‬ﻙ‪ ¼‬ﻳ‪‬ﺘﻌﺪ‪‬ﻯ ﺇﱃ ﻣﻔﻌﻮﻟﹶﲔ ﺃﺣﺪﳘﺎ ﺻﺮﻳﺢ ﻭﺍﻵﺧ‪‬ﺮ ﻏﲑ‪ ‬ﺻﺮﻳﺢ‪ .‬ﻓﺄﻣ‪‬ﺎ ﺍﻟﺼﺮﻳﺢ‪ ‬ﻓﻜﺎﻥ ﻣﺬﻛﻮﺭﺍ ﻭﻫﻮ‬ ‫)‪(١‬‬
‫ْ‬
‫﴿ َﻣﺎ َﻻ َ ُ ُ‬
‫ﻳﺨﻠﻖ﴾‪...‬ﺇﱁ ﻭﺃﻣﺎ ﺍﻟﻐﲑ‪ ‬ﺍﻟﺼﺮﻳﺢِ ﻓﻘﺪ‪‬ﺭﻩ ﺑﻘﻮﻟﻪ ½ﺑﻪ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﻌﺒﺎﺩﺓ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﳝﺎﺀً ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺷﺮﺍﻙ ﺍﻹﺷﺮﺍﻙ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﰲ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ ﻷﻧ‪‬ﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ‬ ‫)‪(٢‬‬
‫ﺍﻟﺬﺍﺕ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﻳﺸﺮﻛﻮﻥ ﺑﻪ ﰲ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻟِﻌﺎﺑﺪِﻳﻬﻢ[ ﺗﻔﺴﲑ‪ ‬ﻣﻌﻨ‪‬ﻰ ﻻ ﺗﻘﺪﻳﺮ‪ ‬ﻣﻀﺎﻑٍ ﻷﻥ ﺍﻟﻀﻤﲑ ﻟﻠﻤﺸﺮﻛﲔ ﻭﻫﻢ ﺍﻟﻌ‪‬ﺒ‪‬ﺪﺓﹸ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﻤ‪‬ﻨﻌِﻬﺎ ﳑ‪‬ﻦ‪...‬ﺇﱁ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻨﺼﺮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺩﻓﻊ ﺍﻟﻀﺮﺭ ﻣ‪‬ﺠﺎﺯﺍﹰ ﰲ ﻻﺯﻡ ﻣﻌﻨﺎﻩ ﺃﻭ ﻣ‪‬ﺸﺎﻛﹶﻠﺔﹰ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻮﺑﻴﺦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻮﺑﻴﺦ ﻻ ﻟﻼﺳﺘِﻌﻼﻡ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﹶﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ‬ﻣِﻦ ﺍﷲِ ﺗ‪‬ﻌﺎﱃ ﻣ‪‬ﺤﺎﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﺍﻷﺻﻨﺎﻡ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳋﻄﺎﺏ ﻟﻠﻜﻔﺎﺭ ﻭﺿﻤﲑ ﺍﻟﻨﺼﺐ ﻟﻸﺻﻨﺎﻡ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺇﻥ‬ ‫َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ‬ ‫)‪(٦‬‬
‫ﺗ‪‬ﺪﻋﻮﻫﻢ ﺇﱃ ﺃﻥ ﻳ‪‬ﻬﺪ‪‬ﻭﻛﻢ ﻻ ﻳ‪‬ﺘﺒﻌﻮﻛﻢ ﺇﱃ ﻣﺮﺍﺩﻛﻢ ﻭﻻ ﻳ‪‬ﺠﻴﺒﻜﻢ ﻛﻤﺎ ﻳ‪‬ﺠﻴﺒﻜﻢ ﺍﷲُ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺑﻌﻀﻬﻢ ﺃﻥ ﺿﻤﲑ ﺍﳋﻄﺎﺏ ﻟﻠﺮﺳﻮﻝ‬
‫ﻭﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﻨﺼﻮﺏ ﻟﻠﻜﻔﺎﺭ ﺃﻱ‪ :‬ﻭﺇﻥ ﺗ‪‬ﺪﻋﻮﺍ ﺃﻧﺘﻢ ﻫﺆﻻﺀ ﺍﻟﻜﻔﺎﺭ‪ ‬ﺇﱃ ﺍﻹﳝﺎﻥ‪...‬ﺇﱁ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ‪ ،‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻌﺒﺪﻭﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺪﻋﺎﺀ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﻷﻥﹼ ﻣ‪‬ﻦ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺷﻴﺌﺎﹰ ﺩ‪‬ﻋﺎﻩ ﰲ ﺣ‪‬ﻮﺍﺋِﺠﻪ‪) .‬ﺍﻟﺸﻬﺎﺏ ﰲ ﺍﻟﻨﺴﺎﺀ ﲢﺖ ﺁﻳﺔ‪] (١١٧:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﳑﻠﻮﻛﺔ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻷﺻﻨﺎﻡ ﺟ‪‬ﻤﺎﺩﺍﺕ ﻻ ﺗ‪‬ﻌﻘﻞ ﻓﻜﻴﻒ ﺗ‪‬ﻮﺻ‪‬ﻒ‪ ‬ﺑﺄ‪‬ﺎ ﻣِﺜﻠﹸﻜﻢ؟ ﻭﺃﹸﺟﻴﺐ‪ ‬ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺑﻜﻮ‪‬ﻢ‬ ‫)‪(٨‬‬
‫ﺃﻣﺜﺎﻟﹶﻜﻢ ﺃ‪‬ﻢ ﳑﻠﻮﻛﻮﻥ ﻣﻘﻬﻮﺭﻭﻥ ﻻ ﻳ‪‬ﻤﻠﻜﻮﻥ ﺿ‪‬ﺮ‪‬ﺍﹰ ﻭﻻ ﻧﻔﻌﺎﹰ‪ ،‬ﻓﺎﻟﺘﺸﺒﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﳊﹶﻴﺜﻴﺔ ﻻ ﻣِﻦ ﻛﻞﱢ ﻭﺟﻪٍ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺩ‪‬ﻋﺎﺀَﻛﻢ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝ ﺍﻻﺳﺘﺠﺎﺑﺔ ﳏﺬﻭﻑ ﻟﻠﻌِﻠﻢ ﺑﻪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺑﻞ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿َْام﴾ ﰲ ﺍﳌﻮﺍﺿِﻊ ﺍﻟﺜﻼﺛﺔ ﻣﻨﻘﻄﻌﺔ‪ ،‬ﻓﺎﻧﺪﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ½ﺃﹶﻡ¼ ﺍﳌﺘﺼﻠﺔ ﺗ‪‬ﻘﻊ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﺍﻟﻠﺘ‪‬ﲔ ﻻ‬
‫ﻳ‪‬ﺠﺘﻤﻌﺎﻥ ﰲ ﺍﻟﺘﺤﻘﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺍﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ‪ ‬ﲟﻌﲎ ﺍﻟﻨﻔﻲ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗﻌﺎﱃ ﻋﺎﻟِﻢ ﺍﻟﻐﻴﺐ‬
‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﻓﻼ ﻣﻌﲎ ﻟﻼﺳﺘﻔﻬﺎﻡ ﻣﻨﻪ ﺗﻌﺎﱃ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫‪271‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫)‪(٢‬‬
‫ﻮن)‪ (١‬ﻓﺈﱐ ﻻ أﺑﺎﱄ ﺑﻜﻢ‬‫ﺗﻨﻈﺮون﴿‪ ﴾﴾۱۹۵‬ﲤﻬﻠ ِ‬
‫ﻓﻼ ُ ْ ِ ُ ْ ِ‬ ‫ﺎءﻛﻢ﴾ إﱃ ﻫﻼﻛﻲ ﴿ ُﺛﻢ ِ ْ ُ ْ ِ‬
‫ﻛﻴﺪون َ َ‬ ‫ادﻋﻮا ُ َ َ ٓ َ ُ ْ‬
‫ﻗﻞ﴾ ﳍﻢ ﻳﺎ ﳏﻤﺪ ﴿ ْ ُ ْ‬
‫ﻣﻨﻬﻢ؟ ﴿ ُ ِ‬
‫ﻳﻦ َ ْ ُ ْ َ‬
‫ﺗﺪﻋﻮن‬ ‫واﻟﺬ ْ َ‬ ‫ِ‬
‫اﻟﺼﻠﺤِ ْ َ ﴿‪ ﴾﴾۱۹۶‬ﲝﻔﻈﻪ ﴿ َ ِ‬ ‫ِﺘﺐ﴾ اﻟﻘﺮآن ﴿ َو ُ َﻮ َ َ َ‬
‫ﻳﺘﻮ‬ ‫ﻧﺰل ا ْﻜ ٰ َ‬ ‫﴿ ِان َو ِ َۧ اﷲُ﴾ ﻣﺘﻮﱄ أﻣﻮري ﴿ ِ ْ‬
‫اﻟﺬي َ َ‬
‫)‪(٤‬‬ ‫)‪(٣‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﺗﺪﻋﻮ ُ ْﻢ﴾ أي اﻷﺻﻨﺎم ﴿ا ِ َ اﻟْ ُ ٰﺪي‬ ‫ون﴿‪ ﴾﴾۱۹۷‬ﻓﻜﻴﻒ أﺑﺎﱄ ﺑﻬﻢ؟ ﴿َو ِ ْ‬
‫ان َ ْ ُ ْ‬ ‫وﻻ اَ ْ ُ َ‬
‫ﻔﺴ ُ ْﻢ َﻳﻨْ ُ ُ ْ َ‬ ‫ﺴﺘﻄﻴﻌﻮن َ ْ َ ُ ْ‬
‫ﻛﻢ َ َ ۤ‬ ‫دوﻧ ِ ٖ َﻻ َ ْ َ ِ ْ ُ ْ َ‬ ‫ِ ْ‬
‫ﻣﻦ ُ ْ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ون﴿‪ِ ُ ﴿ ﴾﴾۱۹۸‬‬
‫ﺧﺬ‬ ‫ون ِ َاﻟﻴْ َ ﴾ أي ﻳﻘﺎﺑﻠﻮﻧﻚ ﻛﺎﻟﻨﺎﻇﺮ ﴿ َو ُ ْﻢ َﻻ ُﻳﺒ ْ ِ ُ ْ َ‬ ‫وﺗﺮ ٰ ُ ْﻢ﴾ أي اﻷﺻﻨﺎم)‪ (٧‬ﻳﺎ ﳏﻤﺪ)‪ُ ْ َ ﴿ (٨‬‬
‫ﻳﻨﻈﺮ ُ ْ َ‬ ‫ﺴﻤﻌﻮا َ َ‬
‫َﻻ َ ْ َ ُ ْ‬
‫)‪(٩‬‬

‫‪.........................................‬‬ ‫)‪(١١‬‬
‫واﻣﺮْ ِ ْ ُ ْ ِ‬
‫ﺑﺎﻟﻌﺮف﴾‬ ‫ﻋﻨﻬﺎ ﴿ َ ْ ُ‬ ‫اﻟﻌﻔ َْﻮ﴾ اﻟﻴﺴﺮ ﻣﻦ)‪ (١٠‬أﺧﻼق اﻟﻨﺎس وﻻ ﺗﺒﺤﺚ‬
‫َْ‬
‫‪٣‬‬ ‫‪٣‬‬

‫ﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣِﻦ ﺍﻹﻧﻈﺎﺭ ﲟﻌﲎ ﺍﻹﻣﻬﺎﻝ ﻻ ﲟﻌﲎ ﺍﻟﻨﻈﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻤﻬِﻠﹸ ِ‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺈﱐ ﻻ ﺃﹸﺑﺎﻟِﻲ ﺑِﻜﹸﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊِ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻨ ‪‬‬
‫ﱯ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻛﻴﻒ ﺃﹶﻣ‪‬ﺮ‪‬ﻫﻢ ﺑﺬﻟﻚ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺠﻮﺯ‪ ،‬ﻭﺃﹶﻣﺮ‪‬‬ ‫)‪(٢‬‬
‫ﺍﻟﻨﱯ‪) ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﲟﺎ ﻻ ﳚﻮﺯ ﻣ‪‬ﺤﺎﻝ؟ ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﻷﻣﺮ ﻟﻠﺘﻌﺠﻴﺰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺘ‪‬ﻮ‪‬ﻟﱢﻲ‪ ‬ﺃﹸﻣﻮﺭِﻱ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺧﺼﻮﺹ‪ ‬ﺍﻟﻮﱄﹼ ﺍﻟﺸﺮﻋﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ْ‬
‫ﻟﻠﻌﻬﺪ ﻭﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻫﺎﻫﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫﴿ ِ ٰ‬
‫اﻟﻜﺘﺐ﴾‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻘﺮﺁﻥﹶ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻋﻠﻰ‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻜﻴﻒ ﺃﹸﺑﺎﻟِﻲ ﺑِﻬﻢ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴ‪‬ﺮ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ﻣِﻦ ﲤﺎﻡ ﺍﻟﺘﻌﻠﻴﻞ ﻟِﻌ‪‬ﺪ‪‬ﻡِ ﻣ‪‬ﺒﺎﻻﺗﻪ ﺑِﻬﻢ‪ .‬ﻓﺎﻧﺪﻓﻊ ‪‬ﺬﺍ ﻣﺎ ﻳﻘﺎﻝ ﻣﻦ ﺃ ﹼﻥ‬ ‫)‪(٥‬‬
‫ﻣﻀﻤﻮﻥ ﻫﺬﻩ ﺍﻵﻳﺔِ ﻗﺪ ﺫﹸﻛﺮ ﺳﺎﺑﻘﺎﹰ ﻓﻤﺎ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﺗﻜﺮﻳﺮﻩ؟ ﻭﺗﻘﺮﻳﺮ ﺍﳉﻮﺍﺏ ﺃﻧﻪ ﺫﻛﺮ ﺃﻭ‪‬ﻻﹰ ﻟِﺘﻘﺮﻳﻊ ﻋ‪‬ﺒ‪‬ﺪﺓ ﺍﻷﺻﻨﺎﻡ ﻭﺫﻛﺮ ﻫﺎﻫﻨﺎ ﺇﲤﺎﻣﺎﹰ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟﺘﻌﻠﻴﻞِ ﻋ‪‬ﺪ‪‬ﻡِ ﻣ‪‬ﺒﺎﻻﺗِﻪ ﺑِﻬﻢ ﻭﻟﻠﻔﺮﻕ ﺑﲔ ﻣ‪‬ﻦ ﻳ‪‬ﺴﺘﺤﻖ‪ ‬ﺍﳌﹸﺒﺎﻻﺓﹶ ﻭﻣ‪‬ﻦ ﻻ ﻳ‪‬ﺴﺘﺤﻘﹼﻬﺎ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ‪ ،‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ْ‬
‫ﻻﻳﺘﺒ ۡ‬ ‫ْ‬ ‫وان ْ ۡ ْ‬
‫ۡ‬
‫ُ ْﻢ﴾ ]ﺁﻳﺔ‪] .[١٩٣:‬ﻋﻠﻤﻴﺔ[‬ ‫ٰ‬
‫اﻟﻬﺪی َ َ َ ُ‬
‫ﻌﻮ‬ ‫﴿َ ِ َ ُ ُ‬
‫ﺗﺪﻋﻮﻫﻢ ِا َ ُ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻷﺻﻨﺎﻡ‪ [‬ﻗﺪ ﻣﺮ ﺫﻛﺮ‪‬ﻩ ﺁﻧﻔﺎﹰ ﲢﺖ ﻗﻮﻟﻪ‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻷﺻﻨﺎﻡ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺮﺟِﻊِ ﺍﻟﻀ‪‬ﻤﲑ ﺍﳌﹶﻨﺼ‪‬ﻮﺏ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺎ ﻣ‪‬ﺤﻤ‪‬ﺪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳋِﻄﺎﺏ‪ ‬ﻟﻪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ(‪ .‬ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﻻ ﻣﻦ ﻛﻼﻡ ﺍﻟﺮﺳﻮﻝ‬ ‫)‪(٨‬‬
‫)ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ .‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﷲ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺠﻮﺯ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ ﺑﻨﺪﺍﺀ ½ﻳﺎ ﳏﻤﺪ¼ ﻓﻜﻴﻒ ﻧﺎﺩﻯ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺑﻪ؟ ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳﻘﺎﺑﻠﻮﻧﻚ‪...‬ﺇﱁ[ ﻓﺴﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ﺷ‪‬ﺒ‪‬ﻪ‪ ‬ﻣﻘﺎﺑﻠﺔﹸ ﺍﻷﺻﻨﺎﻡ ﻟﻪ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺑﻨﻈﺮﻫﺎ ﺇﻟﻴﻪ ﺃﻱ ﻳ‪‬ﺨﻴ‪‬ﻞﹸ ﺇﻟﻴﻚ ﺃ‪‬ﻢ‬ ‫)‪(٩‬‬
‫ﻳ‪‬ﻨﻈﺮﻭﻥ ﻷﻥﹼ ﳍﺎ ﺃﹶﻋﻴ‪‬ﻨﺎﹰ ﻣﺼﻨﻮﻋﺔﹰ ﻣﺮﻛﱠﺒﺔﹰ ﺑﺎﳉﻮﺍﻫﺮ ﻭﻫﻢ ﻏﲑ ﻧﺎﻇﺮﻳﻦ ﻭﻣﺒﺼِﺮﻳﻦ ﰲ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻧﻪ ﻻ ﻳ‪‬ﺘﺼﻮ‪‬ﺭ ﺍﻟﻨﻈﺮ‪ ‬ﻟﻸﺻﻨﺎﻡ ﻓﻤ‪‬ﺎ‬
‫ﻭﺟﻪ‪ ‬ﺇﺧﺒﺎﺭِﻩ ﺗﻌﺎﱃ ﺑﻪ؟ )ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﻟﻴ‪‬ﺴﺮ‪ ‬ﻣِﻦ‪...‬ﺇﱁ[ ﻓﺴ‪‬ﺮ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﺍﳌﺮﺍﺩ )ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ‬
‫ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"(‪ .‬ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ‪ :‬ﻣﻌﻨﺎﻩ ﺧ‪‬ﺬِ ﺍﻟﻔﻀﻞﹶ ﻭﻣﺎ ﺗ‪‬ﺴﻬ‪‬ﻞﹶ ﻣِﻦ ﺻ‪‬ﺪﻗﺎﺗِﻬﻢ‪ ،‬ﻭﺫﻟﻚ‬
‫ْ ْ‬
‫اﻟﻌﻔﻮ﴾ ﲟﺎ ﺫﹸﻛﺮ ﻣِﻦ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺘﺴﻬ‪‬ﻞ ﰲ ﺻ‪‬ﺪ‪‬ﻗﺎﺗِﻬﻢ‬ ‫َ َ‬
‫ﻗﺒﻞ ﻭ‪‬ﺟﻮﺏِ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺍﳌﻔﺴ‪‬ﺮ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﻷﻥ ﲣﺼﻴﺺ ﻗﻮﻟِﻪ ﴿ ُ ِ‬
‫ﺧﺬ‬

‫ﺗﻘﻴﻴ ‪‬ﺪ ﻟﻠﻤﻄﻠﻖ ﻣﻦ ﻏﲑ ﺩﻟﻴﻞ‪) .‬ﺍﻟﺒﻴﻀﺎﻭﻱ‪ ،‬ﺍﻟﻜﺒﲑ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬

‫واﻣﺮْ ِ ْ ُ ْ ِ‬
‫ﺑﺎﻟﻌﺮف﴾[ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺱ‪ :‬ﺍﳌﻌﲎ‪ :‬ﺍﻗﺾِ ﺑﻜﻞﱢ ﻣﺎ ﻋ‪‬ﺮﻓﺘ‪‬ﻪ ﺍﻟﻨﻔﻮﺱ‪ ‬ﳑﺎ ﻻ ﻳ‪‬ﺮ‪‬ﺩ‪‬ﻩ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻫﺬﺍ ﺃﺻﻞ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻔِﻘﻬﻴﺔ‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪ُ ْ َ ﴿] :‬‬
‫ﰲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﻌ‪‬ﺮﻑ‪ ،‬ﻭﲢﺘ‪‬ﻬﺎ ﻣﺴﺎﺋﻞﹸ ﻛﺜﲑﺓ ﻻ ﺗ‪‬ﺤﺼٰﻰ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬

‫‪272‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫اﻟﺠ ِﻠ ِ ْ َ ﴿‪ ﴾﴾۱۹۹‬ﻓﻼ ﺗﻘﺎﺑﻠﻬﻢ)‪ (٢‬ﺑﺴﻔﻬﻬﻢ ﴿َو ِاﻣﺎ﴾ ﻓﻴﻪ إدﻏﺎم ﻧﻮن ½إن¼ اﻟﺸﺮﻃﻴﺔ ﰲ ½ﻣﺎ¼‬
‫ٰ‬ ‫ﻋﻦ ْ‬
‫ِ‬ ‫ﺑﺎﳌﻌﺮوف ﴿َواَ ْ ِ ْض َ‬
‫)‪(١‬‬
‫‪٢‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫ﻟﺸ‬ ‫ﺟ‬
‫ﻓﺎﺳﺘﻌ ِْﺬ ِﺑﺎﷲ ِ﴾ ﻮاب ا ﺮط‪،‬‬ ‫ﻣ‬ ‫ﻳﺼ‬
‫اﻟﺸﻴﻄﻦ َ ْﻧﺰغٌ﴾ أي إن ﺮﻓﻚ ﻋﻤﺎ أ ﺮت ﺑﻪ ﺻﺎرف ﴿ َ ْ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫ﻣﻦ ْ ٰ ِ‬ ‫ﻳﻨﺰﻏﻨ َ ِ َ‬
‫)‪(٣‬‬
‫اﳌﺰﻳﺪة ﴿ َ ْ َ َ‬
‫‪٣‬‬ ‫ﺃﻱ ﺍﻟﱰﻍ‪١٢.‬‬
‫اذا َﻣﺴ ُ ْﻢ﴾‬‫ﻳﻦ ا َ ْﻘﻮا ِ َ‬ ‫ﺳﻤﻴﻊ﴾ ﻟﻠﻘﻮل ﴿ َ ِ ْ ٌ‬
‫ﻋﻠﻴﻢ﴿‪ ﴾﴾۲۰۰‬ﺑﺎﻟﻔﻌﻞ ﴿ ِان ِ‬
‫اﻟﺬ ْ َ‬ ‫وﺟﻮاب اﻷﻣﺮ ﳏﺬوف أي ﻳﺪﻓﻌﻪ ﻋﻨﻚ ﴿ ِاﻧ ٗ َ ِ ْ ٌ‬
‫)‪(٦‬‬ ‫?‬
‫‪٣‬‬
‫ﺗﺬ ُ ْوا﴾ ﻋﻘﺎب اﷲ وﺛﻮاﺑﻪ ﴿ َ ِ َ‬
‫ﻓﺎذا ُ ْﻢ‬ ‫اﻟﺸﻴﻄﻦ َ َ‬
‫ﻣﻦ ْ ٰ ِ‬ ‫ﻃﺌﻒ¼ أي ﺷﻲء أ َﻟ ََّﻢ ﺑﻬﻢ ﴿ َ‬ ‫ﻒ﴾ وﰲ ﻗﺮاءة ½ ٰ ٓ ِ ٌ‬ ‫أﺻﺎﺑﻬﻢ ﴿ﻃ َْﻴ ٌ‬
‫)‪(٩‬‬ ‫)‪(٨‬‬ ‫)‪(٧‬‬

‫اﺧﻮﻧ ُ ُ ْﻢ﴾ أي إﺧﻮان اﻟﺸﻴﺎﻃﲔ)‪........................... (١١‬‬ ‫ون﴿‪ ﴾﴾۲۰۱‬اﳊﻖ ﻣﻦ ﻏﲑه‪ ،‬ﻓﲑﺟﻌﻮن ﴿َو ِ ْ ٰ‬
‫)‪(١٠‬‬
‫ﻣﺒ ْ ِ ُ ْ َ‬

‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﳌﻌﺮﻭﻑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬

‫ۡ‬ ‫ْ‬
‫اﻟﺠﻬﻠﲔ ﴾‬‫ﺑـ﴿ ٰ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ﺗ‪‬ﻘﺎﺑِﻠﹾﻬﻢ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﲟﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﻘﺘﺎﻝ ﻷﻥ ﺍﳌﺮﺍﺩ‬ ‫)‪(٢‬‬
‫ِ ِ َ‬
‫ﺿﻌﻔﺎﺀ ﺍﻹﺳﻼﻡ ﻭﺃﺟﻼﻑ ﺍﻟﻌ‪‬ﺮ‪‬ﺏِ ﻭﺑﺎﻹﻋﺮﺍﺽ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺗﻌﻨﻴﻔِﻬﻢ ﻭﺍﻹﻏﻼﻅِ ﻋﻠﻴﻬﻢ ﻓﺎﻵﻳﺔ ﻣ‪‬ﺤ‪‬ﻜﹶﻤ‪ ‬ﹲﺔ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﳌﺮﺍﺩ‬
‫ۡ‬ ‫ْ‬
‫اﻟﺠﻬﻠﲔ﴾ ﺍﻟﻜﻔﺎﺭ ﻭﺑﺎﻹﻋﺮﺍﺽ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﻣﻘﺎﺗﻠﺘِﻬﻢ ﻓﺎﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﻘﺘﺎﻝ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬‫ﺑـ﴿ ٰ‬
‫ِ ِ َ‬

‫واﻣﺎ َ ْ َ َ‬
‫ﻳﻨﺰﻏﻨ َ ﴾‪...‬ﺇﱁ[ ﺍﳋﻄﺎﺏ ﻟﻠﻨﱯ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﺍﳌﺮﺍﺩ ﻏﲑ‪‬ﻩ ﻷﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﺗ‪‬ﺴ‪‬ﱡﻠﻂﹶ ﻟﻪ ﻋﻠﻴﻪ )ﺻﻠﻰ ﺍﷲ‬ ‫ﻗﻮﻟﻪ‪ِ َ ﴿] :‬‬ ‫)‪(٣‬‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪) .‬ﺻﺎﻭﻱ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫اﻟﺸﻴﻄﻦ َ ْﻧﺰغٌ﴾‪...‬ﺍﻵﻳﺔ[ ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﻌﻮ‪‬ﺫ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻮﺳﻮﺳﺔِ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻳﻨﺰﻏﻨ َ ِ َ‬
‫ﻣﻦ ْ ٰ ِ‬ ‫ﻗﻮﻟﻪ‪ِ َ ﴿] :‬‬
‫واﻣﺎ َ ْ َ َ‬ ‫)‪(٤‬‬
‫ﻧﺰغ﴾ ﲟﻌﲎ ﺍﻟﻨﺎﺯﻍ ﻭﺻﻒ‪ ‬ﻟﻠﺸﻴﻄﺎﻥ ﺑﺎﳌﺼﺪﺭ ﻓﻜﻠﻤﺔ ﴿ ْ‬ ‫ٌ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺻﺎﺭ ﻑ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋِﻨﺪﻩ ﻣِﻦ ﺃ ﻥﹼ ﴿ ْ‬
‫ﻣﻦ﴾ ﺗ‪‬ﺠﺮِﻳﺪِﻳ ﹲﺔ‬‫ِ‬ ‫َ‬ ‫)‪(٥‬‬
‫ْ‬
‫ﺟ‪‬ﺮ‪‬ﺩ ﻣِﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺷﻴﻄﺎﻥ ﺁﺧﺮ ﻭ ‪‬ﺳﻤ‪‬ﻲ ﻧﺎﺯﻍ‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﺟ‪‬ﻌﻞ ﻧﺎﺯﻏﺎﹰ ﻋﻠﻰ ﺣﺪ‪½ ‬ﺟ‪‬ﺪ‪ ‬ﺟِﺪ‪‬ﻩ¼ ﻓـ﴿ ِﻣﻦ﴾ ﺍﺑﺘﺪﺍﺋﻴﺔ ﺃﻱ ﻧ‪‬ﺰ‪‬ﻍﹲ ﺻﺎﺩِ ‪‬ﺭ ﻣِﻦ‬
‫ﺟِﻬ‪‬ﺘِﻪ‪) .‬ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻠﻘﻮﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣ‪‬ﺬﹾﻑ ﺍﳌﹸﺘﻌﻠﱢﻖ ﺃﻱ ﺍﳌﹶﻔﻌﻮﻝ ﻟِﺘ‪‬ﻌﺪﻳ‪‬ﺔِ ﺍﻟﺴ‪‬ﻤِﻴﻊ ﺑِﻮﺍﺳِﻄﺔ ﺍﻟﻼﻡ ﻭﻛﺬﺍ ﺍﻷﻣﺮ ﰲ ﻋ‪‬ﺪِﻳﻠﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪ٌ ْ َ ﴿] :‬‬
‫ﻃﻴﻒ﴾[ ﺑﻮﺯﻥ ½ﺑ‪‬ﻴ‪‬ﻊ¼‪ ،‬ﻳﻘﺎﻝ ½ﻃﹶﺎﻑ‪ ‬ﻳ‪‬ﻄِﻴ‪‬ﻒ‪ ‬ﹶﻃﻴ‪‬ﻔﺎﹰ¼ ﻛـ½ﺑ‪‬ﺎﻉ‪ ‬ﻳ‪‬ﺒِﻴ‪‬ﻊ‪ ‬ﺑ‪‬ﻴ‪‬ﻌﺎﹰ¼ ﻓﻮﺯﻧﻪ ﻓﻌﻞ ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﳐﻔﱠﻒ ½ﻃﹶﻴ‪‬ﻒ¼ ﻛـ½ﻣ‪‬ﻴ‪‬ﺖ¼‬ ‫)‪(٧‬‬
‫ﳐﻔﹼﻒ ½ﻣ‪‬ﻴ‪‬ﺖ¼‪ ،‬ﻓﻮﺯﻧﻪ ½ﻓﹶﻴ‪‬ﻞ¼ ﻷﻥ ﻋﻴﻨﻪ ﻭﻫﻲ ﺍﻟﻴﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﳏﺬﻭﻓﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻱ ﺷﻲﺀٌ‪...‬ﺇﱁ[ ﺗﻔﺴﲑ ﻟﻠﻘﺮﺍﺀﺗ‪‬ﲔ‪ ،‬ﺃﻱ ﺷﻲﺀ ﻗﻠﻴﻞ ﻣﻦ ﻭﺳﻮﺳﺔ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻟﹶﻢ‪ ‬ﻢ ﺃﻱ ﻧ‪‬ﺰﻝ ‪‬ﻢ‪ ،‬ﻓﺈﺫﺍ ﻭﺳﻮﺱ ﳍﻢ ﺑﻔﻌﻞ‬ ‫)‪(٨‬‬
‫ﺍﳌﻌﺎﺻﻲ ﺃﻭ ﺑﺘﺮﻙ ﺍﳌﻄﻠﻮﺑﺎﺕ ﻓﺬﻛﺮﻭﺍ ﻋﻘﺎﺏ‪ ‬ﺍﷲ ﻋﻠﻰ ﺍﻷﻭﻝ ﻭﺛﻮﺍﺑ‪‬ﻪ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻓﺮﺟﻌﻮﺍ ﻟﺘﺮﻙ ﺍﳌﻌﺎﺻﻲ ﻭﻓﻌﻞ ﺍﳌﻄﻠﻮﺑﺎﺕ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﷲ‪...‬ﺇﱁ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﳘﺎ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝﹶ ﺍﻟﺘﺬﻛﱡﺮ ﻣ‪‬ﺤﺬﻭﻑ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻣﺮ‪ ‬ﰲ ﻗﻮﻟِﻪ ﺍﻵﰐ ½ﺍﳊﻖ‪ ‬ﻣِﻦ ﹶﻏﲑِﻩ¼‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋِﻘﺎﺏ‪ ‬ﺍ ِ‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﺮﺟﻌﻮﻥ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﻣﺂﻝِ ﺍﻹﺑﺼﺎﺭ ﻭﲦﺮﺗِﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺇﺧﻮﺍﻥ ﺍﻟﺸﻴﺎﻃﲔ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣﻦ ﻭﺟﻪٍ ﻣﻦ ﻭﺟﻮﻩ ﺍﻟﺘﻔﺴﲑ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﻀﻤﲑ ﰲ‬
‫﴿ِ ْ ٰ‬
‫اﺧﻮﻧ ُ ُ ْ﴾ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻹﺧﻮﺍﻥ ﺍﻟﻜﻔﺎﺭ )ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ‬
‫ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"(‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺍﳉﹸﻤﻬﻮﺭ ﻭﻋﻠﻴﻪ ﻋﺎﻣ‪‬ﺔ ﺍﳌﻔﺴﺮﻳﻦ‪ .‬ﻭﺳﻴﺄﰐ ﺍﻟﺘﻔﺼﻴﻞ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫? ﻋﻦ ﺍﻟﻐﻲ‪١٢.‬ﲨﺎﻟﲔ‬ ‫? ﺃﻱ ﺍﻹﺧﻮﺍﻥ‪١٢.‬ﲨﻞ‬
‫ون﴿‪ ﴾﴾۲۰۲‬ﻳﻜﻔﻮن ﻋﻨﻪ)‪ (٣‬ﺑﺎﻟﺘﺒﺼﺮ)‪ (٤‬ﻛﻤﺎ ﺗﺒﺼﺮ‬ ‫ﻳﻤﺪوﻧ َ ُ ْﻢ﴾ أي اﻟﺸﻴﺎﻃﲔ ﴿ ِ ْاﻟ َ ُﺛﻢ﴾ ﻫﻢ ﴿ َﻻ ُْﻘ ِ ُ ْ َ‬
‫ﻣﻦ اﻟﻜﻔﺎر ﴿ َ ُ ْ‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫?ﺃﻱ ﻃﻠﺒﻮﺍ‪١٢.‬ﲨﻞ‬
‫ﻣ‬ ‫ﻟﻮﻻ﴾ ﻫﻼ ﴿ ْ‬
‫اﺟ َ َ ْ َﺘ َﺎ﴾ أﻧﺸﺄ‪‬ﺎ ﻦ ﻗﺒﻞ‬ ‫اذا َ ْﻟﻢ َ ْﺗﺎﺗ ِ ِ ْﻢ﴾ أي أﻫﻞ ﻣﻜﺔ ﴿ ِﺑﺎ ٰ َﻳﺔٍ﴾ ﳑﺎ اﻗﱰﺣﻮا ﴿ َ ُ ْ‬
‫ﻗﺎﻟﻮا َ ْ َ‬ ‫اﳌﺘﻘﻮن ﴿َو ِ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﻣﻦ ر ْ﴾ وﻟﻴﺲ ﱄ أن آﰐ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻲ ﺑﺸﻲء ﴿ ٰ َﺬا﴾ اﻟﻘﺮآن ﴿ َ َ ٓ‬
‫ﺼﺎ‪ِÒ‬ﺮ ُ﴾‬ ‫)‪(٧‬‬
‫اﺗﺒﻊ َﻣﺎ ﻳ ُ ْﻮ ا ِ َ ِ ْ‬ ‫ﻗﻞ﴾ ﳍﻢ ﴿ ِ َ ۤ‬
‫اﻧﻤﺎ َ ِ ُ‬ ‫ﻧﻔﺴﻚ ﴿ ُ ْ‬
‫ﺼﺘﻮا﴾)‪ (١٠‬ﻋﻦ اﻟﻜﻼم ﴿ َ َﻟﻌﻠﻜ ُْﻢ‬
‫ﻓﺎﺳﺘﻤﻌﻮا َﻟ ٗ َوا َ ْ ِ ُ ْ‬ ‫ﻳﺆﻣﻨﻮن﴿‪َ ِ َ ﴿ ﴾﴾۲۰۳‬‬
‫واذا ُ ِ َئ اﻟْ ُ ْ ُن َ ْ َ ِ ُ ْ‬
‫)‪(٩‬‬
‫ﻟﻘﻮم ٍ ْ ِ ُ ْ َ‬
‫ورﺣﻤ ٌﺔ َ ْ‬ ‫ﻣﻦ ُ ْ‬
‫رﺑﻜﻢ َو ُ ًﺪي َ ْ َ‬ ‫ﺣﺠﺞ ﴿ ِ ْ‬
‫)‪(٨‬‬

‫ۡ‬
‫ﻳﻤﺪوﻧ ُ ْ ﴾ ﺧﱪ ﺟﺮﻯ ﻋﻠﻰ ﻏﲑ ﻣ‪‬ﻦ ﻫﻮ ﻟﻪ ﻷﻥ ﺍﻟﻮﺍﻭ ﺍﻟﱵ ﻫﻲ ﻓﺎﻋ ﹲﻞ ﻋﺎﺋﺪ ﹲﺓ ﻋﻠﻰ ﺍﻟﺸﻴﺎﻃﲔ‪،‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﻦ ﺍﻟﻜﻔﺎﺭ[ ﺑﻴﺎﻥ ﻟﻺﺧﻮﺍﻥ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ َ ُ ّ ُ َ‬ ‫)‪(١‬‬
‫ﻓﺎﻟﺮﺍﺑﻂ ﻟﻠﺨﱪ ﺑﺎﳌﺒﺘﺪﺃ ﻫﻮ ﺍﳍﺎﺀ ﺍﻟﺒﺎﺭﺯﺓ ﻓﻜﺄﻧﻪ ﻗﻴﻞ‪½ :‬ﻭﺍﻟﻜﻔﺎﺭ ﺍﻟﺬﻳﻦ ﻫﻢ ﺇﺧﻮﺍﻥ ﺍﻟﺸﻴﺎﻃﲔ ﺗ‪‬ﻤ‪‬ﺪ‪‬ﻫﻢ ﺍﻟﺸﻴﺎﻃﲔ ﰲ ﺍﻟﻐﻲ‪) .¼‬ﺟ‪‬ﻤﻞ(‬
‫ۡ‬
‫ﻳﻤﺪون﴾ ﻫﻮ ﺍﻟﺸﻴﺎﻃﲔ ﻻ ﺍﻟﻜﻔﹼﺎﺭ‪ ‬ﻛﻤﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣﻦ ﻇﺎﻫﺮ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﺍﻟﻜﻔﹼﺎﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﺸﻴﺎﻃﲔ‪ [‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﻓﺎﻋﻞ ﴿‬ ‫)‪(٢‬‬
‫َ ُ ُّ َ‬
‫ۡ‬ ‫ْ‬
‫ﻟﻺﺧﻮﺍﻥ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻜﹸﻔﹼﻮﻥ ﻋﻨﻪ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻭﱃ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ‬
‫ﻻﻳﻘﺼﺮون﴾‬
‫َ ُ ِ ُ َ‬
‫﴿‬ ‫)‪(٣‬‬
‫ﺇﻧﻪ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﳌﻌﲎ‪ :‬ﺃ‪‬ﻢ ﻻ ﻳ‪‬ﻤﺴﻜﻮﻥ ﻋﻦ ﺇﻏﻮﺍﺋﻬﻢ ﺣﱴ ﻳ‪‬ﺮ‪‬ﺩ‪‬ﻭﻫﻢ‪) .‬ﺍﻟﺒﻴﻀﺎﻭﻱ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﺘﺒﺼ‪‬ﺮ[ ﰲ ﺍﳌﺨﺘﺎﺭ‪ :‬ﺍﻟﺘﺒﺼ‪‬ﺮ‪ ‬ﺍﻟﺘﺄﻣ‪‬ﻞ ﻭﺍﻟﺘﻌﺮ‪‬ﻑ‪ ،‬ﻭﺍﻟﺘﺒﺼِﻴ‪‬ﺮ‪ ‬ﺍﻟﺘﻌﺮﻳﻒ ﻭﺍﻹﻳﻀﺎﺡ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺃﻫﻞﹶ ﻣ ﹼﻜﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣ‪‬ﺮﺟِﻊ ﺍﻟﻀ‪‬ﻤﲑ ﺍﳌﹶﻨﺼﻮﺏ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ْ‬
‫ﻗﻮﻟﻪ‪] :‬ﻫ‪‬ﻼﱠ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ ﻥﹼ ﴿ َ َ‬
‫ﻟﻮﻻ﴾ ﻫﺎﻫﻨﺎ ﻟﻠﺘﺤﻀﻴﺾ ﻻ ﻻﻧﺘﻔﺎﺀ ﺷﻲﺀٍ ﻟﻮﺟﻮﺩِ ﻏﲑﻩ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﺍﻧﺘﻔﺎﺀَ ﻫﺎﻫﻨﺎ ﻛﻤﺎ ﻻ ﻳ‪‬ﺮِﺩ‪‬‬ ‫)‪(٦‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﻭﺟﻮﺩِ ﺍﳉﺰﺍﺀِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻘﺮﺁﻥُ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣ‪‬ﺮﺟِﻊ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺣ‪‬ﺠ‪‬ﺞ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺼﺎﺋﺮ ﺍﳊﺠﺞ ﺑﻄﺮﻳﻖ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﳌﺴﺒﺐ ﻋﻠﻰ ﺍﻟﺴﺒﺐ ﻓﺈ‪‬ﺎ ﺃﺳﺒﺎﺏ ﻟﺒﺼﺎﺋﺮ ﺍﻟﻘﻠﻮﺏ‬ ‫)‪(٨‬‬
‫ﻭﺇﺩﺭﺍﻛﻬﺎ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥﹸ ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺩﻻﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻨﺒﻮ‪‬ﺓ ﻭﺍﳌﹶﻌﺎﺩ ﻭﲨﻴﻊِ ﻣﺎ ﻫﻮ ﺍﳊﻖ‪ ‬ﻭﺍﻟﺼﻮﺍﺏ‪ ‬ﻣﻦ ﻋﻘﺎﺋﺪ ﺍﳌﻜﻠﱠﻔﲔ ﻭﺃﻓﻌﺎﻟِﻬﻢ‬
‫ﻭﺃﺧﻼﻗِﻬﻢ ﺻﺎﺭ ﺳﺒﺒﺎﹰ ﻟِﺒﺼﲑﺓ ﺍﻟﻘﻠﺐ ﻭﺇﺩﺭﺍﻛِﻪ ﻟﺘﻠﻚ ﺍﳌﹶﻄﺎﻟﺐ‪ ،‬ﻓﻮ‪‬ﺻﻒ ﺑﺄﻧﻪ ﺑﺼﺎﺋﺮ‪ ‬ﻭﻫﺎﺩٍ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺳﺒﺐ‪ ‬ﺭﲪﺔٍ ﻳ‪‬ﺮﺣﻢ‬
‫ﺍﷲُ ﺗﻌﺎﱃ ﻣ‪‬ﻦ ﻋ‪‬ﻤِﻞ ﺑﻪ ﻓﻴ‪‬ﺪﺧﻠﻬﻢ ﺍﳉﻨﺔﹶ ﺑﻔﻀﻠﻪ ﻭﺭﲪﺘﻪ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬وا ِذَا ُ ِ َئ ْاﻟ ُ ْ ُن﴾‪...‬ﺇﱁ[ ﺍﺳﺘﺪﻝ ‪‬ﺎ ﺑﻌﺾ‪ ‬ﻋﻠﻤﺎﺀ ﺍﳊﻨﻔﻴﺔ ﰲ ﺃﻥ ﺗﺮﻙ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻤ‪‬ﺆﺗ‪‬ﻢ‪ ‬ﻓﺮﺽ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﹶﻣ‪‬ﺮ‬ ‫)‪(٩‬‬
‫ﺑﺎﺳﺘﻤﺎﻉ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﻧﺼﺎﺕ ﻋﻨﺪ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻣﻄﻠﻘﺎﹰ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺍﻟﺼﻼﺓ ﺃﻭ ﰲ ﻏﲑﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﳌﹼﺎ ﻛﺎﻥ ﻋﺎﻣﺔ ﺍﻟﻌﻠﻤﺎﺀ ﻏﲑ ﻗﺎﺋﻠﲔ‬
‫ﺑﻮﺟﻮﺏ ﺍﻻﺳﺘﻤﺎﻉ ﺧﺎﺭﺝ ﺍﻟﺼﻼﺓ ﺑﻞ ﺑﺎﺳﺘﺤﺒﺎﺑﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻵﻳﺔ ﺭﺩﺍﹰ ﻋﻠﻰ ﺭﺟﻞ ﻣِﻦ ﺍﻷﻧﺼﺎﺭ ﻳﻘﺮﺃ ﺧﻠﻒ‪ ‬ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ( ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﻣﺎ ﰲ "ﺍﳊﹸﺴﻴﲏ"‪ ،‬ﻭﻛﺎﻥ ﺟ‪‬ﻤﻬﻮﺭ ﺍﻟﺼﺤﺎﺑﺔ )ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ( ﻋﻠﻰ ﺃﻥ ﺍﻵﻳﺔ ﰲ ﺍﺳﺘﻤﺎﻉ ﺍﳌﺆﺗ‪‬ﻢ‪ ‬ﺧﺎﺻ‪‬ﺔﹰ‪ ،‬ﻭﻗﻴﻞ ﰲ‬
‫ﺍﳋﻄﺒﺔ‪ ،‬ﻭﺍﻷﺻﺢ ﺃﻧﻪ ﻓﻴﻬﻤﺎ ﲨﻴﻌﺎﹰ ﻋﻠﻰ ﻣﺎ ﰲ "ﺍﳌﺪﺍﺭﻙ" ﺛﺒﺖ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺃﹶﻭﺟﺐ‪ ‬ﺍﻻﺳﺘﻤﺎﻉ‪ ‬ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻛﻤﺎﻝﹸ ﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ‬
‫ﺑﺎﻟﺴﻜﻮﺕ ﻻ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺧﻔﻴ‪‬ﺔ ﻷﻧﻪ ﳌﹼﺎ ﺃﹶﻭﺟﺐ ﺍﻹﻧﺼﺎﺕ‪ ‬ﻟﻼﺳﺘﻤﺎﻉ ﰲ ﺍﻟﺼﻼﺓ ﺃﻭﺟﺒ‪‬ﻪ ﺑﻜﻤﺎﻟﻪ‪ ،‬ﻭﺫﻟﻚ ﻓﻴﻤﺎ ﻗﻠﻨﺎ‪) .‬ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ(‬
‫ﺼﺘﻮا﴾[ ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻐﻔﻞ ﺃ‪‬ﺎ ﻧﺰﻟﺖ ﰲ ﻗﺮﺍﺀﺓ ﺍﻹﻣﺎﻡ ﺇﺫﺍ ﻗﹶﺮﺃ ﻓﺎﺳﺘﻤﻊ ﻟﻪ ﻭﺃﻧﺼﺖ‪،‬‬ ‫َﺎﺳﺘﻤﻌﻮا َﻟ ٗ َواَ ْ ِ ُ ْ‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪َ ﴿] :‬وا ِذَا ُ ِ َئ ْاﻟ ُ ْ ُن ﻓ ْ َ ِ ُ ْ‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﺻﻠﹼﻰ ﻓﺴﻤﻊ ﻧﺎﺳﺎ ﻳﻘﺮﺀﻭﻥ ﻣ‪‬ﻊ‪ ‬ﺍﻹﻣﺎﻡ ﻓﻠﻤ‪‬ﺎ ﺍﻧﺼﺮﻑ ﻗﺎﻝ ﺃﹶﻣ‪‬ﺎ ﺁﻥﹶ ﻟﻜﻢ ﺃﻥ ﺗ‪‬ﻔﻬﻤﻮﺍ؟ ﺃﹶﻣ‪‬ﺎ ﺁﻥﹶ ﱂ ﺃﻥ ﺗ‪‬ﻌﻘِﻠﻮﺍ؟ ﻭﺇﺫﺍ‬
‫‪Å‬‬
‫‪274‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﺃﻱ ﰲ ﺍﻟﺼﻼﺓ ﻭﻏﲑﻫﺎ‪١٢.‬ﲨﺎﻟﲔ‬
‫ﺗﺮﺣﻤﻮن﴿‪ ﴾﴾۲۰۴‬ﻧﺰﻟﺖ ﰲ ﺗﺮك اﻟﻜﻼم ﰲ اﳋﻄﺒﺔ وﻋﱪ ﻋﻨﻬﺎ ﺑﺎﻟﻘﺮآن ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻴﻪ‪ ،‬وﻗﻴﻞ ﰲ ﻗﺮاءة اﻟﻘﺮآن ﻣﻄﻠﻘﺎ‬
‫ُْ َ ُْ َ‬
‫>‬
‫‪٣‬‬ ‫‪٢‬‬ ‫‪٣‬‬ ‫‪٢‬‬ ‫‪٢‬‬
‫اﻟﻘﻮلِ﴾ أي‬ ‫اﻟﺠ ْﺮ ِ ِ َ‬
‫ﻣﻦ ْ َ ْ‬ ‫ﺧﻴﻔﺔ﴾ ﺧﻮﻓﺎ ﻣﻨﻪ ﴿و﴾ ﻓﻮق اﻟﺴﺮ ﴿ ُ ْ َ‬
‫دون ْ َ‬ ‫﴿ َواذْ ُ ْ رﺑ َ ِ ْ َﻔ ِْﺴ َ ﴾ أي ﺳﺮا ﴿ َ َ ًﻋﺎ﴾ ﺗﺬﻟﻼ ﴿و ِ ْ َ ً‬
‫)‪(٢‬‬ ‫)‪(١‬‬
‫ﺃﻱ ﺗﻮﺳﻄﺎ ﺑﻴﻨﻬﻤﺎ‪١٢.‬ﲨﻞ‬
‫ﻳﻦ‬ ‫ُ )‪(٤‬‬
‫ِﻨﺪ‬ ‫ﻋ‬ ‫ْ‬ ‫اﻟﺬ‬ ‫ِ‬
‫ان‬ ‫﴿‬ ‫اﷲ‬ ‫ﺮ‬ ‫ﻛ‬ ‫ذ‬ ‫ﻦ‬ ‫ﻋ‬ ‫﴾‬ ‫﴾‬‫‪۲۰۵‬‬‫﴿‬ ‫ْ‬ ‫ِ‬ ‫ْ‬
‫اﻟﻐﻔﻠ‬ ‫ﻣﻦ‬ ‫ﺗﻜﻦ‬ ‫وﻻ‬ ‫﴿‬ ‫ﺮه‬ ‫ﺧ‬‫وأوا‬ ‫اﻟﻨﻬﺎر‬ ‫أواﺋﻞ‬ ‫﴾‬ ‫ﻗﺼﺪا ﺑﻴﻨﻬﻤﺎ ﴿ ِ ْ ُ ُ َ ٰ َ ِ‬
‫واﻻﺻﺎل‬ ‫ﺑﺎﻟﻐﺪو‬
‫?‬
‫َ َْ‬ ‫ِ‬ ‫)‪(٥‬‬
‫َ ٰ َ‬ ‫ِ‬ ‫َ َ ْ‬‫َ‬ ‫)‪(٣‬‬
‫ْ‬
‫ﺤﻮﻧ َ ٗ ﴾ ﻳ ﻫﻮﻧﻪ ﻋﻤﺎ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﴿ َ َوﻟ ٗ‬ ‫ِﺒﺎدﺗ ِ ٖ )‪َ (٨‬و َُﺴﺒ‬ ‫ﻋﻦ ﻋ‬‫َ‬ ‫ون﴾ ﻳﺘﻜﱪون)‪﴿ (٧‬‬ ‫ُ‬ ‫ﺴﺘﻜْ ِ‬
‫َرﺑ َ ﴾ أي اﳌﻼﺋﻜﺔ ﴿ َﻻ َ ْ َ‬
‫)‪(٦‬‬
‫‪٤‬‬ ‫‪٤‬‬
‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫‪٤‬‬

‫ﻗﺮﺉ ﺍﻟﻘﺮﺁﻥ ﻓﺎﺳﺘﻤﻌﻮﺍ ﻟﻪ ﻭﺃﻧﺼﺘﻮﺍ ﻛﻤﺎ ﺃﹶﻣﺮ‪‬ﻛﻢ ﺍﷲُ‪ .‬ﻓﺎﺳﺘﺪﻝﹼ ﺑﻪ ﺍﳊﻨﻔﻴﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﳌﺄﻣﻮﻡ ﻻ ﻳ‪‬ﻘﺮﺃ ﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻟﺼﻼﺓ ﻣﻄﻠﻘﺎ‪،‬‬
‫ﻭﺍﺳﺘﺪﻝ ‪‬ﺎ ﻣﺎﻟﻚ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﺮﺃﻫﺎ ﰲ ﺍﳉﻬﺮﻳﺔ‪ ،‬ﻭﺍﺳﺘﺪﻝﹼ ‪‬ﺎ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﺮﺃ ﺍﻟﺴﻮﺭﺓ ﰲ ﺍﳉﻬﺮﻳﺔ ﻭﻋﻠﻰ ﺃﻧﻪ ﻳﺘﺤﺮﻯ ﰲ‬
‫ﺍﻟﻔﺎﲢﺔ ﺳﻜﻮﺕ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﻋﻠﻰ ﺃﻧﻪ ﻳ‪‬ﺴِﺮ‪ ‬ﺑﺎﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﺍﳉﹸﻤﻬﻮﺭ ‪‬ﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺼﻼﺓ ﻭﺃ‪‬ﺎ ﻣﻦ ﺃﺭﻛﺎ‪‬ﺎ‪،‬‬
‫ﻭﻗﻴﻞ ﺇﻥ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﰲ ﺍﳋﻄﺒﺔ ﻓﺎﺳﺘﺪﻝ ‪‬ﺎ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻴﻬﺎ ﻭﻭﺟﻮﺏ ﺍﻹﻧﺼﺎﺕ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻭﲢﺮﱘ ﺍﻟﻜﻼﻡ ﺣﺎﻝﹶ‬
‫ﺍﳋﻄﺒﺔ‪ .‬ﻭﺍﻷﻇﻬﺮ ﺃﻥ ﺍﻵﻳﺔ ﻋﺎﻣ‪‬ﺔ ﰲ ﲨﻴﻊ ﻣﺎ ﺫﹸﻛﺮ‪] .‬ﺍﻹﻛﻠﻴﻞ ﻟﻠﺴﻴﻮﻃﻲ ﲝﺬﻑ[ ]ﻋﻠﻤﻴﺔ[‬
‫ۡ ْ‬
‫ﻔﺴ َ َ َ ًﻋﺎ ِ ْ ً‬
‫وﺧﻴﻔَﺔ﴾‪...‬ﺍﻵﻳﺔ[ ﻓﻴﻬﺎ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺬﻛﺮ ﺑﺎﻟﻘﻠﺐ ﻟﻘﻮﻟﻪ‪ِ ﴿ :‬ﰲ َ ِ َ‬
‫ﻧﻔﺴﻚ﴾‪ ،‬ﻭﺑﺎﻟﻠﺴﺎﻥ‪ ،‬ﻭﺃﻥﹼ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬واذْ ُ ْ رﺑ َ ِ ْ َ ْ ِ‬ ‫)‪(١‬‬
‫ْ‬ ‫ْ‬ ‫ۡ‬ ‫ْ‬ ‫ۡ‬
‫اﻟﻘﻮل﴾‪ ،‬ﻭﻳ‪‬ﻮﺍﻓِﻘﹸﻪ ﺣﺪﻳﺚ‪½ :‬ﺧﲑ ﺍﻟﺬﱢﻛﺮ ﺍﳋﻔﻲ‪) .¼‬ﺍﻹﻛﻠﻴﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻣﻦ َ ِ‬ ‫ﺇﺧﻔﺎﺀﻩ ﺃﻓﻀﻞ ﻟﻘﻮﻟﻪ‪﴿ :‬ودون اﻟﺠﻬﺮ ِ‬
‫َ ُ َ َ ِ َ‬
‫ۡ‬ ‫ْ‬
‫ﻗﻮﻟﻪ‪ ﴿] :‬و﴾ ﻓﻮﻕ ﺍﻟﺴﺮ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ ۡ‬
‫اﻟﺠﻬﺮ﴾ ﺻﻔﺔ ﻟﺸﻲﺀ ﳏﺬﻭﻑ ﻫﻮ ﺍﳊﺎﻝ‪ ،‬ﻭﻓﻴﻪ ﺍﻟﺮﺩ‪ ‬ﻋﻠﻰ "ﺃﰊ ﺍﻟﺒﻘﺎﺀ" ﰲ‬
‫دون َ ِ‬ ‫َ‬ ‫)‪(٢‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ُ َ‬
‫دون﴾ ﻇﺮﻑ ﻻ ﻳ‪‬ﺘﺼﺮ‪‬ﻑ ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ‪) .‬ﻛﺮﺧﻲ(‬ ‫ﺗﻀﺮﻋﺎ﴾ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻣ‪‬ﻘﺘﺼِﺪِﻳﻦ ﻟِﻀ‪‬ﻌﻔﻪ ﻷﻥ ﴿ ۡ‬
‫ً‬ ‫ﺟﻌﻠﻪ ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ﴿‬
‫ُ َ‬ ‫َ َ ُّ‬

‫ﺻﺎل﴾[ ﺇﳕﺎ ﺧﺺ‪ ‬ﻫﺬﻳﻦ ﺍﻟﻮﻗﺘﲔ ﺑﺎﻟﺬﻛﺮ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻘﻮﻡ‪ ‬ﺑﺎﻟﻐﺪﺍﺓ ﻣﻦ ﺍﻟﻨﻮﻡ ﺍﻟﺬﻱ ﻫﻮ ﺃﺧﻮ ﺍﳌﻮﺕ‬ ‫واﻻ ٰ َ ِ‬ ‫ﻗﻮﻟﻪ‪ُ ُ ْ ِ ﴿] :‬‬
‫ﺑﺎﻟﻐﺪو َ ْ‬ ‫)‪(٣‬‬
‫ﻓﺎﺳﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺴﺘﻘﺒﻞﹶ ﺣﺎﻟﺔﹶ ﺍﻻﻧﺘﺒﺎﻩ ﻣﻦ ﺍﻟﻨﻮﻡ ﺑﺎﻟﺬﻛﺮ ﻟﻴﻜﻮﻥ ﺃﻭﻝﹸ ﺃﻋﻤﺎﻟﻪ ﺫِﻛﺮ‪ ‬ﺍﷲ ﻋﺰﻭﺟﻞ‪ ،‬ﻭﺃﻣﺎ ﻭﻗﺖ ﺍﻵﺻﺎﻝ ﻭﻫﻮ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ‬
‫ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻨﻮﻡ ﺍﻟﺬﻱ ﻫﻮ ﺃﺧﻮ ﺍﳌﻮﺕ ﻓﻴﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳﺸﻐﻠﻪ ﺑﺎﻟﺬﻛﺮ ﻷ‪‬ﺎ ﺣﺎﻟ ﹲﺔ ﺗﺸﺒﻪ ﺍﳌﻮﺕ‪ ،‬ﻭﻟﻌﻠﻪ ﻻ ﻳﻘﻮﻡ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻮﻣﺔ ﻓﻴﻜﻮﻥ ﻣﻮﺗﻪ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ ﻋﺰﻭﺟﻞ‪ .‬ﻭﻗﻴﻞ ﺇﻥ ﺃﻋﻤﺎﻝ ﺍﻟﻌﺒﺎﺩ ﺗ‪‬ﺼﻌ‪‬ﺪ ﺃﻭﻝﹶ ﺍﻟﻨﻬﺎﺭ ﻭﺁﺧِﺮ‪‬ﻩ‪ ،‬ﻓﻴ‪‬ﺼﻌ‪‬ﺪ‪ ‬ﻋﻤﻞ ﺍﻟﻠﻴﻞ ﻋﻨﺪ‬
‫ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﻳﺼﻌﺪ ﻋﻤﻞ ﺍﻟﻨﻬﺎﺭ ﺑﻌﺪ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻟﻐﺮﻭﺏ‪ ،‬ﻓﺎﺳﺘﺤﺐ ﻟﻪ ﺍﻟﺬﻛﺮ ﰲ ﻫﺬﻳﻦ ﺍﻟﻮﻗﺘﲔ ﻟﻴﻜﻮﻥ ﺍﺑﺘﺪﺍﺀ ﻋﻤﻠﻪ ﺑﺎﻟﺬﻛﺮ‬
‫ﻭﺍﺧﺘﺘﺎﻣﻪ ﺑﺎﻟﺬﻛﺮ‪ .‬ﻭﻗﻴﻞ ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﺑﻌﺪ ﺍﻟﺼﺒﺢ ﻭﺑﻌﺪ ﺍﻟﻌﺼﺮ ﻣﻜﺮﻭﻫﺔﹰ ﺍﺳﺘﺤﺐ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳ‪‬ﺬﻛﺮ ﺍﷲَ ﰲ ﻫﺬﻳﻦ ﺍﻟﻮﻗﺘﲔ ﻟﻴﻜﻮﻥ‬
‫ﰲ ﲨﻴﻊ ﺃﻭﻗﺎﺗﻪ ﻣﺸﺘ ِﻐﻼﹰ ﲟﺎ ﻳﻘﺮ‪‬ﺑﻪ ﺇﱃ ﺍﷲ ﻋﺰﻭﺟﻞ ﻣﻦ ﺻﻼﺓ ﺃﻭ ﺫِﻛﺮ‪) .‬ﺧﺎﺯﻥ(‬
‫وﻻ َ ُ ْ‬
‫ﺗﻜﻦ﴾‪...‬ﺇﱁ[ ﺧﻄﺎﺏ ﻟﻠﻨﱯ‪) ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﺍﳌﺮﺍﺩ ﻏﲑ‪‬ﻩ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺫﻛﺮ ﺍﷲ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺣﺬﻑِ ﺍﳌﹸﺘﻌﻠﱢﻖ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ِﻨﺪ َرﺑ َ ﴾[ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌِﻨﺪِﻳ‪‬ﺔ ﺍﻟﻘﹸﺮﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺰ‪‬ﻟﻔٰﻰ ﻭﺍﻟﺮ‪‬ﺿﺎ ﻻ ﺍﳌﹶﻜﺎﻧﻴ‪‬ﺔﹸ‪ ،‬ﺃﻭ ﺍﳌﺮﺍﺩ ﻋﻨﺪ‪ ‬ﻋﺮﺵِ ﺭﺑ‪‬ﻚ‪) .‬ﺷِﻬﺎﺏ(‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻋ ْ َ‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺘ‪‬ﻜﹶ‪‬ﺒﺮ‪‬ﻭﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴﲔ ﺯﺍﺋﺪ ﹲﺓ‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻷﻋﺮﺍﻑ ﲢﺖ ﺍﻵﻳﺔ‪] (٧٥:‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ۡ ٗ‬
‫ﺴﺒﺤﻮﻧﻪ﴾‬ ‫ﻋﻦ ﻋ َ َ ٖ‬
‫ِﺒﺎدﺗ ِ ﴾[ ﻧﻔﻲ ﺍﻻﺳﺘﻜﺒﺎﺭ ﻳ‪‬ﺠﺮ‪ ‬ﻟﻠﻄﺎﻋﺔ ﻭﻫﻲ ﺇﻣﺎ ﻗﹶﻠﺒﻴﺔ ﻭﺇﻣﺎ ﺑ‪‬ﺪﻧﻴﺔ‪ ،‬ﻓﺄﺷﺎﺭ ﻟﻸُﻭﱃ ﺑﻘﻮﻟﻪ‪َ ﴿ :‬و ُ َ ِّ ُ َ‬ ‫ﺴﺘﻜْ ِ ُْ َ‬
‫ون َ ْ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻻ َ ْ َ‬ ‫)‪(٨‬‬
‫‪Å‬‬
‫‪275‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪c‬‬ ‫‪i‬‬
‫ﻉ‬ ‫ﻉ‬
‫ﺴﺠﺪون﴿‪ ﴾﴾۲۰۶‬أي ﳜﺼﻮﻧﻪ ﺑﺎﳋﻀﻮع واﻟﻌﺒﺎدة‪ ،‬ﻓﻜﻮﻧﻮا ﻣﺜﻠﻬﻢ ‪.‬‬
‫َْ ُُْ َ‬
‫)‪(٢‬‬ ‫)‪(١‬‬ ‫ﺍﻟﺴﺠﺪﺓ‬

‫ﺍﻟﺴﺠﺪﺓ‬
‫ﺍﻟﺜﻠﺚ‬
‫ۡ‬
‫ﺴﺠﺪون﴾‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ﻷﻥ ﺍﻟﺘﺴﺒﻴﺢ ﺍﻟﺘﱰﻳﻪ ﺃﻱ ﺍﻋﺘﻘﺎﺩ‪ ‬ﺗﱰﱡ ﻫِﻪ ﺗﻌﺎﱃ ﻋﻤﺎ ﻻ ﻳ‪‬ﻠﻴﻖ ﺑﻪ‪ .‬ﻭﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻘﻮﻟﻪ‪﴿ :‬و ٗ ْ‬
‫َ َ َ ُ ُ َ‬

‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬وﻟ ٗ َ ْ ُ ُ ْ َ‬
‫ﺴﺠﺪون﴾[ ﻭﻫﺬﺍ ﺃﻭ‪ ‬ﹸﻝ ﺳ‪‬ﺠ‪‬ﺪﺍﺕِ ﺍﻟﺘﻼﻭﺓِ ﰲ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭ‪‬ﺍﻟﺴ‪‬ﺠ‪‬ﺪ‪‬ﺓﹸ ﻭ‪‬ﺍﺟِﺒ‪ ‬ﹲﺔ ﰲ ﻫﺬﻩ ﺍﻟﹾﻤ‪‬ﻮﺍﺿِﻊ ﻋﻠﻰ ﺍﻟﺘ‪‬ﺎﻟِﻲ ﻭ‪‬ﺍﻟﺴ‪‬ﺎﻣِﻊ ﺳ‪‬ﻮ‪‬ﺍ ٌﺀ‬ ‫)‪(١‬‬
‫ﻗﹶﺼ‪‬ﺪ‪ ‬ﺳ‪‬ﻤﺎﻉ‪ ‬ﺍﻟﹾﻘﹸﺮ‪‬ﺁﻥ ﺃﻭ ﱂ ﻳ‪‬ﻘﹾﺼِﺪ‪ ‬ﻛﹶﺬﹶﺍ ﰲ "ﺍﳍﺪﺍﻳﺔِ"‪ .‬ﻭﺗ‪‬ﺠﺐ ﺳﺠﺪﺓﹸ ﺍﻟﺘﻼﻭﺓ ﺑﺴﺒﺐ ﺗﻼﻭﺓ ﺁﻳﺔٍ ﻣِﻦ ﺃﺭﺑﻊ ﻋﺸﺮﺓ ﺁﻳﺔﹰ ﰲ ﺃﺭﺑﻊ ﻋﺸﺮﺓ‬
‫ﺳﻮﺭﺓﹰ ﻭﻫﻲ‪ :‬ﺍﻷﻋﺮﺍﻑ ﰲ ﺁﺧﺮﻫﺎ‪ ،‬ﻭﺍﻟﺮﻋﺪ‪ ،‬ﻭﺍﻟﻨﺤﻞ‪ ،‬ﻭﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻣﺮﱘ‪ ،‬ﻭﺍﻷُﻭﱃ ﻣﻦ ﺍﳊﺞ‪ ،‬ﻭﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻭﺍﻟﻨﻤﻞ‪ ،‬ﻭﺍﱂ ﺗﱰﻳﻞ‪،‬‬
‫ﻭﺹ‪ ،‬ﻭﺣﻢ ﺍﻟﺴﺠﺪﺓ‪ ،‬ﻭﺍﻟﻨﺠﻢ‪ ،‬ﻭﺍﻻﻧﺸﻘﺎﻕ‪ ،‬ﻭﺍﻟﻌﻠﻖ‪ ،‬ﻫﻜﺬﺍ ﻛﹸﺘِﺐ ﰲ ﻣ‪‬ﺼﺤ‪‬ﻒ ﻋﺜﻤﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﺘﻤ‪‬ﺪ‪ ،‬ﻓﻬﻲ ﺃﺭﺑﻊ‪ ‬ﰲ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ‬
‫ﻭﻋﺸ ‪‬ﺮ ﰲ ﺍﻟﻨﺼﻒ ﺍﻵﺧِﺮ‪ .‬ﻭﺇﻧ‪‬ﻤﺎ ﻛﺎﻧﺖ ﻭﺍﺟﺒﺔ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪)) :‬ﺍﻟﺴ‪‬ﺠ‪‬ﺪ‪‬ﺓﹸ ﻋﻠﻰ ﻣ‪‬ﻦ ﺳ‪‬ﻤِﻌ‪‬ﻬﺎ(( ﻭ½ﻋﻠﻰ¼ ﻟﻺﻟﺰﺍﻡ‪ ،‬ﻭﻟِﻤ‪‬ﺎ‬
‫ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﰲ ﺍﻹﻳ‪‬ﻤﺎﻥ ﻳﺮﻓﻌﻪ ))ﺇﺫﺍ ﻗﹶﺮﺃ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﺴﺠﺪﺓﹶ ﺍﻋﺘ‪‬ﺰﻝ ﺍﻟﺸﻴﻄﺎﻥﹸ ﻳ‪‬ﺒﻜِﻲ ﻳ‪‬ﻘﻮﻝﹸ ﻳﺎ ﻭ‪‬ﻳ‪‬ﻠﹶﻪ‪ ‬ﺃﹸﻣﺮ ﺍﺑﻦ ﺁﺩﻡ ﺑﺎﻟﺴﺠﻮﺩ‬
‫ﺕ ﺑﺎﻟﺴﺠﻮﺩ ﻓﺎﻣﺘ‪‬ﻨﻌﺖ‪ ‬ﻓﻠِ ‪‬ﻲ ﺍﻟﻨ‪‬ﺎﺭ‪) .((‬ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺒﺤﺮ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻓﺴ‪‬ﺠﺪ ﻓﻠﻪ ﺍﳉﻨ‪‬ﺔﹸ‪ ،‬ﻭﺃﹸﻣﺮ ‪‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳ‪‬ﺨﺼ‪‬ﻮﻧﻪ‪...‬ﺇﱁ[ ﺃﹶﺧ‪‬ﺬ ﻫﺬﺍ ﻣﻦ ﺗﻘﺪﱘ ﺍﳌﻌﻤﻮﻝ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺑﺎﳋﻀﻮﻉ¼ ﺗﻔﺴﲑ ﻟﻠﺴﺠﻮﺩ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﺍﻟﻌﺒﺎﺩﺓ¼ ﺗﻔﺴﲑ‬ ‫)‪(٢‬‬
‫ﻟﻠﺨﻀﻮﻉ‪ ،‬ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﺴﺠﻮﺩ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺣﻴﺚ ﻫﻲ ﻻ ﺧﺼﻮﺹ‪ ‬ﺍﻟﺴﺠﻮﺩِ ﺍﳌﻌﺮﻭﻑِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫‪0 0‬‬

‫‪0 0‬‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﺳﻮرة اﻷﻧﻔﺎل‬
‫?‬
‫ﺑﻚ﴾ اﻵﻳﺎت اﻟﺴﺒﻊ ّ‬
‫ﻓﻤﻜﻴّﺔ‪ ،‬ﲬﺲ أو ﺳﺖ وﺳﺒﻌﻮن آﻳﺔ[‬ ‫]ﻣﺪﻧﻴﺔ أو إﻻ ّ ﴿َوا ِذْ َﻳﻤْ ُ ُ ِ َ‬
‫ﺣﻴﻢ‬ ‫ﺴﻢ اﷲ ِاﻟﺮ ْ ٰ ِ‬
‫ﺣﻤﻦ اﻟﺮ ِ ْ ِ‬ ‫ِِْ‬
‫ﳌﺎ اﺧﺘﻠﻒ اﳌﺴﻠﻤﻮن ﰲ ﻏﻨﺎﺋﻢ ﺑﺪر ﻓﻘﺎل اﻟﺸﺒﺎن‪ :‬ﻫﻲ ﻟﻨﺎ ﻷﻧﺎ ﺑﺎﺷﺮﻧﺎ اﻟﻘﺘﺎل‪ ،‬وﻗﺎل اﻟﺸﻴﻮخ ‪ :‬ﻛﻨﺎ ردءا ﻟﻜﻢ)‪ (١‬ﲢﺖ‬
‫=‬ ‫‪٢‬‬
‫ﻔﺎل﴾ اﻟﻐﻨﺎﺋﻢ ‪ ،‬ﳌﻦ‬‫ﻋﻦ ْاﻻ َ ْ َ ِ‬ ‫ﺑﻬﺎ ﻧﺰل‪ْ َ ﴿ :‬ﺴﺌَ ُ ْ‬
‫ﻠﻮﻧ َ َ ﴾ ﻳﺎ ﳏﻤﺪ ﴿ َ ِ‬ ‫اﻟﺮاﻳﺎت وﻟﻮ اﻧﻜﺸﻔﺘﻢ)‪ (٢‬ﻟﻔﺌﺘﻢ إﻟﻴﻨﺎ ﻓﻼ ﺗﺴﺘﺄﺛﺮوا‬
‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫)‪(٣‬‬
‫‪٢‬‬
‫ﺳﻮل﴾)‪ (٧‬ﳚﻌﻼ‪‬ﺎ ﺣﻴﺚ ﺷﺎءا‪ ،‬ﻓﻘﺴﻤﻬﺎ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻴﻨﻬﻢ ﻋ اﻟﺴﻮاء‪،‬‬ ‫ﻗﻞ﴾ ﳍﻢ ﴿ ْاﻻ َ ْ َ ُ‬
‫ﻔﺎل َواﻟﺮ ُ ْ ِ‬ ‫ﻫﻲ ؟ ﴿ ُ ِ‬
‫)‪(٨‬‬ ‫)‪(٦‬‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٣‬‬

‫ﻗﻮﻟﻪ‪] :‬ﻛﻨ‪‬ﺎ ﺭِﺩ‪‬ﺀًﺍ ﻟﹶﻜﹸﻢ[ ﺃﻱ ﻋ‪‬ﻮﻧﺎ ﻟﻜﻢ ﺑِﺮ‪‬ﺃﻳِﻨﺎ ﻭﺗﺪﺑﲑِﻧﺎ ﻭﺛﺒﺎﺗِﻨﺎ ﻟﻜﻢ ﺗ‪‬ﺤﺖ‪ ‬ﺍﻟﺮ‪‬ﺍﻳ‪‬ﺎﺕ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻟﻮ ﺍﻧﻜﹶﺸﻔﺘﻢ[ ﺃﻱ ﺍ‪‬ﺰ‪‬ﻣﺘﻢ ½ﻟﹶﻔِﺌﺘﻢ ﺇﻟﻴﻨﺎ¼ ﺃﻱ ﻟﹶﺮ‪‬ﺟﻌﺘﻢ ﺇﻟﻴﻨﺎ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺎ ﻣ‪‬ﺤﻤ‪‬ﺪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳋِﻄﺎﺏ ﻟﻪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ .‬ﻭﻫﻮ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﷲ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺠﻮﺯ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ‬ ‫)‪(٣‬‬
‫ﺑﻨﺪﺍﺀ ½ﻳﺎ ﳏﻤﺪ¼ ﻓﻜﻴﻒ ﻧﺎﺩﻯ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺑﻪ؟ ]ﻋﻠﻤﻴﺔ[‬
‫ﻋﻦ ْاﻻَ ْﻔ ِ‬
‫َﺎل﴾[ ﲨﻊ‪½ ‬ﻧ‪‬ﻔﹶﻞ¼ ﻣِﺜﻞﹸ ½ﺳ‪‬ﺒ‪‬ﺐ¼ ﻭ½ﺃﺳﺒﺎﺏ¼‪ ،‬ﻭﻳﻘﺎﻝ ½ﻧ‪‬ﻔﹾﻞ¼ ﺑﺴﻜﻮﻥ ﺍﻟﻔﺎﺀ ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﺰﻳﺎﺩﺓﹸ ﻟﺰﻳﺎﺩﺓ ﻫﺬﻩ ﺍﻷﻣ‪‬ﺔ‬ ‫ﻗﻮﻟﻪ‪ِ َ ﴿] :‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫‪‬ﺎ ﻋﻦ ﺍﻷﻣﻢ ﺍﻟﺴﺎﺑِﻘﺔ ﻓﺈ‪‬ﺎ ﱂ ﺗﻜﻦ ﺣﻼﻻﹰ ﳍﻢ ﺑﻞ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻏﹶﻨِﻤ‪‬ﻮﺍ ﻏﻨﻴﻤﺔﹰ ﻭ‪‬ﺿ‪‬ﻌ‪‬ﻮﻫﺎ ﰲ ﻣﻜﺎﻥ‪ ،‬ﻓﺈﻥ ﻗﹶﺒِﻠﹶﻬﺎ ﺍﷲُ ﺗﻌﺎﱃ ﻣﻨﻬﻢ ﺃﹶﻧﺰﻝ‬
‫ﻋﻠﻴﻬﺎ ﻧﺎﺭﺍ ﺃﹶﺣﺮﻗﺘ‪‬ﻬﺎ ﻭﺇﻻﹼ ﺑ‪‬ﻘِﻴﺖ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻐ‪‬ﻨﺎﺋﻢِ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻷﻧﻔﺎﻝ ﺍﻟﻐﻨﺎﺋﻢ )ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ‬ ‫)‪(٥‬‬
‫ﺭﲪﺔ ﺍﻟﺮﲪﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"( ﻭﺍﺧﺘﺎﺭ ﺑﻌﻀ‪‬ﻬﻢ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻷﻧﻔﺎﻝ ﺷﻴﺌﺎ ﺳِﻮﻯ ﺍﻟﻐﻨﺎﺋﻢ‪،‬‬
‫ﻓﻘﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ :‬ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻷﻧﻔﺎﻝ ﻣﺎ ﺷ‪‬ﺬﱠ ﻋﻦ ﺍﳌﺸﺮﻛﲔ ﺇﱃ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﻏﲑ ﻗﺘﺎﻝ ﻣِﻦ ﺩﺍﺑ‪‬ﺔ ﺃﻭ ﻋﺒﺪٍ ﺃﻭ‬
‫ﻣﺘﺎﻉٍ ﻓﻬﻮ ﺇﱃ ﺍﻟﻨﱯ‪) ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻳ‪‬ﻀ‪‬ﻌ‪‬ﻪ ﺣﻴﺚ ﻳﺸﺎﺀ‪) .‬ﺍﻟﻜﺒﲑ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻤ‪‬ﻦ ﻫﻲ[ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺣ‪‬ﻜﻤﻬﺎ ﻻ ﻋﻦ ﺫﺍ‪‬ﺎ‪ ،‬ﻷ‪‬ﺎ ﻣﻌﻠﻮﻣﺔ ﻟﻜﻞ ﺃﺣﺪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﺳﻮل﴾[ ﻗﻴﻞ ﺇﻥ ﻣﻌﲎ ﺫﻟﻚ ﺃ‪‬ﺎ ﳑﻠﻮﻛﺔ ﷲ ﺗﻌﺎﱃ ﻭﺃﹶﻋﻄﺎﻫﺎ ﻣِﻠﹾﻜﺎﹰ ﻟَِﺮﺳﻮﻟِﻪ )ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻳ‪‬ﺘﺼﺮ‪‬ﻑ ﻓﻴﻬﺎ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬واﻟﺮ ُ ْ ِ‬ ‫)‪(٧‬‬
‫ۡۤ‬
‫واﻋﻠﻤﻮا اﻧﻤﺎ ِ ْ ۡ‬ ‫ْ‬
‫ﻏﻨﻤﺘﻢ﴾ ]ﺍﻷﻧﻔﺎﻝ‪ [٤١:‬ﻧﺎﺳﺨﺔ ﳍﺎ‪ .‬ﻭﻗﻴﻞ ﺇﻥﹼ ﻣﺎ ﻳﺄﰐ ﺗﻮﺿﻴﺢ ﻟِﻤﺎ ﻫﻨﺎ ﻭﺗﻔﺼﻴﻞ ﻟﻪ‪،‬‬ ‫ُ‬ ‫َ َّ َ َ‬ ‫َ ُ‬ ‫َ‬
‫ﻛﻴﻒ ﻳ‪‬ﺸﺎﺀ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻘﻮﻟﻪ ﴿‬
‫ﻭﺍﻵﻳﺔﹸ ﻣ‪‬ﺤ‪‬ﻜﹶﻤ‪‬ﺔﹲ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﷲ ﻭﺍﻟﺮﺳﻮﻝِ ﻣِﻦ ﺣﻴﺚ ﻗِﺴﻤﺘِﻬﺎ ﻋﻠﻰ ﺍ‪‬ﺎﻫﺪﻳﻦ‪) .‬ﺻﺎﻭﻱ(‬
‫ۡ‬ ‫ٗ‬
‫وﻟﻠﺮﺳﻮل﴾‬
‫ﺧﻤﺴﻪ َ ِ َّ ُ ِ‬
‫ُ ُ َ‬
‫ﷲ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﺠﻌﻼﻧِﻬﺎ[ ﻓﺴﺮﻩ ﺑﻪ ﺇﺷﺎﺭ ﺓﹰ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥﹼ ﺍﻵﻳﺔ ﻣ‪‬ﺤ‪‬ﻜﹶﻤﺔﹲ ﻻ ﻣﻨﺴﻮﺧﺔ ﺑﻘﻮﻟﻪ ﴿ َ َ َّ‬
‫ﻓﺎن ِ ِ‬ ‫)‪(٨‬‬
‫ۡ‬ ‫ۡ ۡ‬
‫واﻟﺮﺳﻮل﴾ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻐﻨﺎﺋﻢ ﻛﻠﱡﻬﺎ ﻟﻠﺮﺳﻮﻝ ﻓﻨ‪‬ﺴﺨ‪‬ﻬﺎ ﺍﷲُ ﺗﻌﺎﱃ ﺑﺂﻳﺎﺕ ﺍﳋﹸﻤ‪‬ﺲ‪،‬‬ ‫ﷲ َ َّ ُ ِ‬‫اﻻﻧﻔﺎل ِ ِ‬ ‫]ﺍﻷﻧﻔﺎﻝ‪ [٤١:‬ﻋﻠﻰ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ ُ ِ‬
‫ﻗﻞ َ َ ُ‬
‫ۡ‬ ‫ۡ‬
‫اﻟﺮﺳﻮل﴾ ﺃﻥ ﺍﳊﻜﻢ ﻓﻴﻬﺎ ﷲ ﻭﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻫﺬﺍ‬ ‫ۡ‬
‫ﷲ َو َّ ُ ِ‬ ‫ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ .‬ﻭﻭﺟﻪ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﻨﺴﺦ ﺃﻥ ﻣﻌﲎ ﻗﻮﻟﻪ ﴿ َ َ ُ‬
‫اﻻﻧﻔﺎل ِ ِ‬

‫ﺍﳌﻌﲎ ﺑﺎﻕٍ ﻓﻼ ﻳ‪‬ﻤﻜﻦ ﺃﻥ ﻳ‪‬ﺼﲑ ﻣﻨﺴﻮﺧﺎ‪ ،‬ﰒ ﺇﻧﻪ ﺗﻌﺎﱃ ﺣ‪‬ﻜﻢ ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺭﺑﻌﺔﹸ ﺃﲬﺎﺳِﻬﺎ ﻟﻠﻐﺎﻧِﻤﲔ‪) .‬ﺍﻟﺮﺍﺯﻱ ﺑﺘﺼﺮ‪‬ﻑ ﻭﺯﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫واﻃﻴﻌﻮا اﷲ َ‬ ‫ذات ﺑَ ْ ِ ُ ْ‬
‫ﻨﻜﻢ﴾ أي ﺣﻘﻴﻘﺔ ﻣﺎ ﺑﻴﻨﻜﻢ ﺑﺎﳌﻮدة وﺗﺮك اﻟ اع ﴿ َ َ ِ ْ ُ‬ ‫رواه اﳊﺎﻛﻢ ﰲ ½اﳌﺴﺘﺪرك¼ ﴿ َﻓﺎ ُﻘﻮا اﷲَ َو َ ْ ِ ُ ْ‬
‫اﺻﻠﺤﻮا َ َ‬
‫)‪(١‬‬

‫ﻳﻦ ِ َ‬
‫اذا ذ ُ ِ َ اﷲُ﴾ أي وﻋﻴﺪه‬ ‫اﻟﻤﺆﻣﻨﻮن﴾ اﻟﻜﺎﻣﻠﻮن اﻹﳝﺎن)‪ِ ﴿ (٣‬‬
‫اﻟﺬ ْ َ‬ ‫اﻧﻤﺎ ْ ُ ْ ِ ُ ْ َ‬
‫ﻣﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۱‬ﺣﻘﺎ ﴿ ِ َ‬ ‫ان ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ ْ ِ‬ ‫رﺳﻮﻟ ِ ْ‬
‫َو َ ُ ْ َ‬
‫)‪(٤‬‬ ‫)‪(٢‬‬

‫ﻳﺘﻮ ُ ْ َ‬
‫ﻠﻮن﴿‪ (٨)﴾﴾۲‬ﺑﻪ‬ ‫زادﺗْ ُ ْﻢ ِ ْ ٰ ً‬
‫اﻳﻤﻨﺎ﴾ ﺗﺼﺪﻳﻘﺎ ﴿ َ‬
‫وﻋ ٰ َرﺑ ِ ْﻢ َ َ َ‬ ‫اذا ُ ِ َ ْ‬
‫ﺗﻠﻴﺖ ﻋَﻠَﻴْ ِ ْﻢ ٰ ُﻳﺘ ٗ َ َ‬ ‫﴿ َوﺟِﻠ َْﺖ﴾ ﺧﺎﻓﺖ ﴿ ُﻗﻠُ ْﻮﺑ ُ ُ ْﻢ)‪َ (٥‬و ِ َ‬
‫)‪(٧‬‬ ‫)‪(٦‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺣﻘﻴﻘﺔﹶ ﻣﺎ ﺑﻴﻨ‪‬ﻜﻢ[ ﺃﻱ ﻧﻔﺲ‪ ‬ﻣﺎ ﺑﻴﻨ‪‬ﻜﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﺑﻴﻨ‪‬ﻬﻢ ﻫﻮ ﺍﻟﻮ‪‬ﺻ‪‬ﻠﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺎﻟﺒ‪‬ﲔ‪ ‬ﻫﻨﺎ ﲟﻌﲎ ﺍﻻﺗ‪‬ﺼﺎﻝ ﻛﻤﺎ ﺗ‪‬ﻘﺪ‪‬ﻡ ﰲ‬ ‫)‪(١‬‬
‫ۡ‬
‫ﺑﻴﻨ ُ ْ‬ ‫ۡ‬
‫ﻜﻢ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ [٩٤:‬ﻭﺗﻘﺪ‪‬ﻡ ﻫﻨﺎﻙ ﺃﻥﹼ ﺍﻟﺒ‪‬ﲔ ﻳ‪‬ﻄﻠﹶﻖ ﻋﻠﻰ ﺍﻟﻀﺪ‪‬ﻳﻦ؛ ﺍﻻﺗ‪‬ﺼﺎﻝ ﻭﺍﻟﻔِﺮﺍﻕ‪ ،‬ﻭﺫﺍﺕ ﻫﺬﺍ ﺍﻟﺒ‪‬ﲔ ﻫﻲ ﺣﺎﻟﻪ‬ ‫ﺗﻘﻄﻊ َ ُ‬ ‫ﻗﻮﻟﻪ ﴿ﻟﻘﺪ‬
‫َ َ َّ َ َّ َ‬
‫ﺃﻱ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗ‪‬ﺤ‪‬ﻘﱢﻘﹸﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻔﺴﺮ‪½ :‬ﺑﺎﳌﹶﻮﺩ‪‬ﺓ ﻭﺗﺮﻙِ ﺍﻟﻨ‪‬ﺰﺍﻉ¼‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﻘﹼﺎ[ ﺃﻱ ﺇﻥﹾ ﻛﻨﺘﻢ ﻛﺎﻣِﻠﻲ ﺍﻹﳝﺎﻥِ ﻓﺈﻥﹼ ﻛﻤﺎﻝﹶ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻻﺗﻘﺎﺀ ﻭﺍﻹﺻﻼﺡ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻗﻮﻝﹸ ﺍﳌﹸﻌﺘ‪‬ﺰِﻟﺔ ﺑﺄﻥﹼ ﺗ‪‬ﺮ‪‬ﻙ ﺍﻟﻄﺎﻋﺔ‬ ‫)‪(٢‬‬
‫ﻳﻮﺟِﺐ ﺯﻭﺍﻝﹶ ﺍﻹﳝﺎﻥ ﻷﻥﹼ ﺍﳌﻌﻠﱠﻖ ﺑﻜﻠﻤﺔ ½ﺇِﻥﹾ¼ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻋ‪‬ﺪِﻡ‪ ‬ﻋﻨﺪ ﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﺸﻲﺀ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ‪ ،‬ﺍﻟﻠﺒﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻜﺎﻣﻠﻮﻥﹶ ﺍﻹﳝﺎﻥَ[ ﺇﳕﺎ ﻗﻴ‪‬ﺪ ﺑﻪ ﻟﺌﻼ ﻳ‪‬ﺮﺩ ﺃﻧﻪ ﻳ‪‬ﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﻏﲑ‪ ‬ﺍﳋﺎﺋﻒ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺬﻛﻮﺭ ﻻ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎ ﻟﺪﻻﻟﺔ ﻛﻠﻤﺔ‬ ‫)‪(٣‬‬
‫ﺍﳊﺼﺮ ﻋﻠﻴﻪ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ْ‬ ‫وﺗﻄﻤ ﻦ ۡ ۡ‬ ‫ْ‬
‫اﷲ﴾ ]ﺍﻟﺮﻋﺪ‪ [٢٨:‬ﻭﻗﺎﻝ‬
‫ﺑﺬﻛﺮ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻭﻋﻴﺪ‪‬ﻩ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭ ﺍﳌﻀﺎﻑ ﺩﻓﻌﺎ ﻟِﻤﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﺃﻧﻪ ﻗﺪ ﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪ُ ُ ُ ّ ِ َ َ َ ﴿ :‬‬
‫ﻗﻠﻮﺑ ُ ُ ِ ِ ِ‬ ‫)‪(٤‬‬
‫ْ‬
‫ﻗﻠﻮﺑ ُ ُ ْ ﴾ ﻓﻜﻴﻒ ﺍﳉﻤﻊ‪ ‬ﺑﻴﻨﻬﻤﺎ؟ ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥﹼ ﺍﻻﻃﻤﺌﻨﺎﻥ ﺑﺬﻛﺮﻩ ﺑﺼﻔﺎﺕ ﺍﳉﻤﺎﻝ‪ ،‬ﻭﺍﻟﻮ‪‬ﺟ‪‬ﻞ ﺍﳌﺬﻛﻮﺭ ﻫﻨﺎ‬ ‫وﺟﻠﺖ ۡ‬
‫ُ ُ‬ ‫ﻫﻨﺎ ﴿ َ ِ َ‬

‫ﺇﳕﺎ ﻫﻮ ﺑِﺬِﻛﺮ ﻭﻋﻴﺪِﻩ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬

‫‪0 0‬‬

‫‪0 0‬‬
‫ُﻠﻮﺑ ُ ُ ْﻢ﴾[ ﻗﺎﻝ ﺍﻟﺴ‪‬ﺪ‪‬ﻱ‪ :‬ﻫﻮ ﺍﻟﺮ‪‬ﺟﻞ ﻳ‪‬ﺮﻳﺪ ﺃﹶﻥ ﻳ‪‬ﻈﻠِﻢ ﺃﻭ ﻳ‪ ‬ﻬﻢ‪ ‬ﲟﻌﺼﻴﺔ ﻓﻴﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﻳﻦ ا ِذَا ذ ُ ِ َ اﷲُ َ ِ‬
‫وﺟﻠ َْﺖ ﻗ ُ ْ‬ ‫اﻟﺬ ْ َ‬
‫ﻨﻮن ِ‬ ‫اﻧﻤﺎ ْ ُ ْ ِ‬
‫اﻟﻤﺆﻣ ُ ْ َ‬ ‫ﻗﻮﻟﻪ‪َ ِ ﴿] :‬‬ ‫)‪(٥‬‬
‫½ﺍﺗ‪‬ﻖِ ﺍﷲَ¼‪ ،‬ﻓﻴ‪‬ﺠِﻞﹸ ﻗﻠﺒ‪‬ﻪ‪] .‬ﺍﻹﻛﻠﻴﻞ[ ]ﻋﻠﻤﻴﺔ[‬
‫زادﺗْ ُ ْﻢ ِ ْ ٰ ً‬
‫اﻳﻤﻨﺎ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﺍﻟﺴﻠﹶﻒ‪ ‬ﻋﻠﻰ ﺃﻥﹼ ﺍﻹﳝﺎﻥ ﻳ‪‬ﺰﻳﺪ ﻭﻳ‪‬ﻨﻘﺺ‪ ،‬ﻭﺃﻫﻞﹸ ﺍﻟﺒﻴﺎﻥ ﻋﻠﻰ ﻭﻗﻮﻉِ ﺍﳌﹶﺠﺎﺯ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬وا ِذَا ُ ِ َ ْ‬
‫ﺗﻠﻴﺖ ﻋَﻠ َْﻴ ِ ْﻢ ٰ ُﻳﺘ ٗ َ َ‬ ‫)‪(٦‬‬
‫ﺍﻟﻌﻘﻠﻲ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺗﺼﺪﻳﻘﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻳ‪‬ﻘﺒﻞ ﺍﻟﺰﻳﺎﺩﺓﹶ ﺇﺫ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺇﳝﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻛﺈﳝﺎﻥ ﺍﻟﻔﺴ‪‬ﺎﻕ‪ ،‬ﻭﻣﺎ ﻗﹶﺒِﻞﹶ ﺍﻟﺰﻳﺎﺩﺓﹶ‬ ‫)‪(٧‬‬
‫ﻗﹶﺒِﻞﹶ ﺍﻟﻨﻘﺺ‪ ،‬ﻭﺑﺬﻟﻚ ﺃﺧﺬ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺟ‪‬ﻤﻬﻮﺭ ﺃﻫﻞ ﺍﻟﺴﻨ‪‬ﺔ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻣﻠﺤﻮﻇﺔ‪" :‬ﰲ ﺷﺮﺡ ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻨﺴﻔﻴﺔ" )ﺻـ‪ :(٢٨٠‬ﺇﻥ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﻻ ﺗﺰﻳﺪ ﻭﻻ ﺗﻨﻘﺺ ﳌﺎ ﻣﺮ ﻣﻦ ﺃ‪‬ﺎ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻘﻠﱯ ﺍﻟﺬﻱ ﺑﻠﻎ‬
‫ﺣﺪ ﺍﳉﺰﻡ ﻭﺍﻹﺫﻋﺎﻥِ ﻭﻫﺬﺍ ﻻ ﻳﺘﺼﻮﺭ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ ﺣﱴ ﺇﻥﹼ ﻣﻦ ﺣﺼﻞ ﻟﻪ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼﺪﻳﻖ ﻓﺴ‪‬ﻮﺍﺀ ﺃﹶﺗﻰ ﺑﺎﻟﻄﺎﻋﺎﺕ ﺃﻭ‬
‫ﺍﺭﺗﻜﺐ ﺍﳌﹶﻌﺎﺻِـﻲ‪ ‬ﻓﺘﺼﺪﻳﻘﻪ ﺑﺎﻕٍ ﻋﻠﻰ ﺣﺎﻟﻪ ﻻ ﺗﻐﻴ‪‬ﺮ ﻓﻴﻪ ﺃﺻﻼ‪ ،‬ﻭﺍﻵﻳﺎﺕ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﻹﳝﺎﻥ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﻣﺎ ﺫﻛﺮﻩ ﺃﺑﻮﺣﻨﻴﻔﺔ‬
‫ﺽ ﺑﻌﺪ ﻓﺮﺽ ﻭﻛﺎﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﺑﻜﻞ ﻓﺮﺽ ﺧﺎﺹ‪ ،‬ﻭﺣﺎﺻﻠﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﺰﻳﺪ ﺑﺰﻳﺎﺩﺓِ‬
‫ﺭﲪﻪ ﺍﷲ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺁﻣﻨﻮﺍ ﰲ ﺍﳉﻤﻠﺔ ﰒ ﻳﺄﰐ ﻓﺮ ‪‬‬
‫ﻣﺎ ﳚﺐ ﺑﻪ ﺍﻹﳝﺎﻥﹸ‪...‬ﺇﱁ‪ .‬ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ‪ :‬ﺇﺫ ﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ﻻﻳﺰﻳﺪﺍﻥ ﻭﻻ ﻳ‪‬ﻨﻘﹸﺼﺎﻥِ ﻭﺍﳌﺴﺌﻠﺔ‬
‫ﺇﲨﺎﻋﻴﺔ ﻭﺍﻟﻨ‪‬ﺰﺍﻉ ﻟﻔﻈﻲ‪) .‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺮﺿﻮﻳﺔ ‪] (٥٩٨/٢٨‬ﻋﻠﻤﻴﺔ[‬
‫ﻳﺘﻮ ُ ْ َ‬
‫ﻠﻮن﴾[ ﻓﻴﻪ ﻋﺪ‪ ‬ﺍﻟﺘﻮﻛﹼﻞِ ﻣِﻦ ﺷ‪‬ﻌ‪‬ﺐِ ﺍﻹﳝﺎﻥ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪﴿] :‬وﻋَ ٰ َرﺑ ِ ْﻢ َ َ َ‬ ‫)‪(٨‬‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
‫‪‬‬ ‫‪‬‬
‫‪d‬‬ ‫‪i‬‬
‫وﻣﻤﺎ َر َ ْﻗﻨٰ ُ ْﻢ﴾ أﻋﻄﻴﻨﺎﻫﻢ ﴿ ُ ْ ِ ُ ْ َ‬
‫ﻳﻨﻔﻘﻮن﴿‪ ﴾﴾۳‬ﰲ‬ ‫اﻟﺼﻠﻮة﴾ ﻳﺄﺗﻮن ﺑﻬﺎ ﲝﻘﻮﻗﻬﺎ ﴿ َ ِ‬ ‫ﻳﻦ ِ ْ ُ ْ َ‬
‫ُﻘﻴﻤﻮن ٰ َ‬ ‫ﻳﺜﻘﻮن ﻻ ﺑﻐﲑه ﴿ ِ‬
‫اﻟﺬ ْ َ‬
‫‪٢‬‬ ‫‪٢‬‬ ‫‪٢‬‬

‫ﮏ﴾ اﳌﻮﺻﻮﻓﻮن ﲟﺎ ذﻛﺮ ﴿ ُ ُﻢ ْ ُ ْ ِ ُ ْ َ‬

‫اﻟﻤﺆﻣﻨﻮن َﺣﻘﺎ﴾ ﺻﺪﻗﺎ ﺑﻼ ﺷﻚ ﴿ َﻟ ُ ْﻢ َ َ ٰ ٌ‬
‫درﺟﺖ﴾ ﻣﻨﺎزل ﰲ اﳉﻨﺔ‬ ‫ﻃﺎﻋﺔ اﷲ ﴿ ُاو ﻟ ٰ ٓ ِﺌ َ‬
‫ﺑﺎﻟﺤﻖ﴾ ‪............................‬‬ ‫وﻣﻐ ِ َ ٌة ورِ ْ ٌق َ ِ ْ ٌﻳﻢ﴿‪ ﴾﴾۴‬ﰲ اﳉﻨﺔ ﴿ َ َ ۤ‬
‫ﻛﻤﺎ اَ ْ َ َﺟ َ َرﺑ َ ِﻣﻦ ﺑَ ْﺘ ِ َ ِ ْ َ‬ ‫﴿ﻋ ْ َ‬
‫ِﻨﺪ َرﺑ ِ ْﻢ َ َ ْ‬

‫ﻳﺘﻮ ۡ‬
‫ﻠﻮن‬ ‫ﻋٰ‬
‫َ َ َ َّ ُ َ‬ ‫َ‬

‫ۡ‬
‫ﻳﻘﻴﻤ ۡﻮن‬
‫ُِ ُ َ‬
‫‪0 0‬‬

‫‪0 0‬‬

‫ﻣﺎ‬ ‫َ َۤ‬
‫ﻛﻤﺎ اَ ْ َ َﺟ َ‬
‫َ‬

‫‪‬‬ ‫‪‬‬
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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫‪d‬‬ ‫‪i‬‬
‫? ﺃﻱ ﻗﻮﻟﻪ ½ﻭﺇﻥ ﻓﺮﻳﻘﺎ¼‪...‬ﺇﱁ‪١٢.‬‬
‫ﻮن﴿‪ ﴾﴾۵‬اﳋﺮوج‪ ،‬واﳉﻤﻠﺔ ﺣﺎل)‪ (٢‬ﻣﻦ ﻛﺎف ½أﺧﺮﺟﻚ¼‪ ،‬و½ﻛﻤﺎ¼‬ ‫ﻣﺘﻌﻠﻖ ﺑـ½أﺧﺮج¼ ﴿َو ِان َ ِ ْ ًﻘﺎ َ‬
‫ﻣﻦ ْ ُ ْ ِ‬
‫اﻟﻤﺆﻣﻨ ِ ْ َ َ ٰ ِ ُ ْ َ‬
‫)‪(١‬‬

‫ﺧﱪ)‪ (٣‬ﻣﺒﺘﺪأ ﳏﺬوف)‪ ،(٤‬أي ﻫﺬه اﳊﺎل)‪ (٥‬ﰲ ﻛﺮاﻫﺘﻬﻢ ﳍﺎ ﻣﺜﻞ إﺧﺮاﺟﻚ)‪ (٦‬ﰲ ﺣﺎل ﻛﺮاﻫﺘﻬﻢ‪ ،‬وﻗﺪ ﻛﺎن ﺧﲑا ﳍﻢ‬
‫)‪(٧‬‬ ‫?‬

‫ﻓﻜﺬﻟﻚ أﻳﻀﺎ‪ ،‬وذﻟﻚ)‪ (٨‬أن أﺑﺎ ﺳﻔﻴﺎن ﻗﺪم ﺑﻌﲑ ﻣﻦ اﻟﺸﺎم‪ ،‬ﻓﺨﺮج اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وأﺻﺤﺎﺑﻪ ﻟﻴﻐﻨﻤﻮﻫﺎ‪،‬‬
‫‪٢‬‬ ‫‪٢‬‬

‫ﻷﻥﹼ ﺍﻷﻭ‪‬ﻝ ﺗ‪‬ﺮﺗ‪‬ﺐ‪ ‬ﻋﻠﻴﻪ ﺇﺻﻼﺡ‪ ‬ﺫﺍﺕِ ﺍﻟﺒ‪‬ﲔِ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺗﺮﺗ‪‬ﺐ ﻋﻠﻴﻪ ﻋِﺰ‪ ‬ﺍﻹﺳﻼﻡ ﻭﻧ‪‬ﺼﺮ‪‬ﻩ‪ .‬ﻭﻗﺎﻝ "ﺍﳉﹶﻤﻞ"‪ :‬ﻓﻜﹶﺮِﻩ‪ ‬ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻘﺘﺎﻝﹶ ﻻ‬
‫ﻋِﺼﻴﺎﻧﺎ ﺑﻞ ﺑﺎﻟﻄﺒﻊ ﺣﻴﺚ ﺧ‪‬ﺮﺟﻮﺍ ﻣِﻦ ﻏﲑ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﻘﺘﺎﻝ ﻻ ﺑِﻌ‪‬ﺪﺩٍ ﻭﻻ ﺑِﻌ‪‬ﺪ‪‬ﺩٍ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺃﹶﺻﻞﹸ ﺧﺮﻭﺟِﻬﻢ ﻷﺧﺬِ ﺍﻟﻐﻨﻴﻤﺔ‪ ،‬ﻓﻘﻮﻟﻪ‪:‬‬
‫﴿و ِان ۡ ً‬
‫ﻓﺮﻳﻘﺎ﴾‪...‬ﺇﱁ ﺣﺎﻝ ﻣﻘﺪ‪‬ﺭﺓ ﻟِﻤﺎ ﻋﻠﻤﺖ‪ ‬ﺃﻥﹼ ﺍﻟﻜﺮﺍﻫﺔ ﻟﹶﻢ ﺗ‪‬ﻘﺎﺭِﻥ ﺍﳋﺮﻭﺝ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫َ َّ َ ِ‬
‫ْ‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺘﻌﻠﱢﻖ ﺑـ½ﺃﹶﺧﺮ‪‬ﺝ‪ [¼‬ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﻣﺘﻌﻠﱠﻖ ﻗﻮﻟِﻪ ﴿ ِ َ ّ ِ‬
‫ﺑﺎﻟﺤﻖ﴾‪ ،‬ﻭﺫﻫﺐ ﺑﻌﻀﻬﻢ ﺇﱃ ﺃﻧﻪ ﻣﺘﻌﻠﱢﻖ‬ ‫)‪(١‬‬
‫ْ‬
‫اﺧﺮﺟﻚ﴾ ﺃﻱ ﻣ‪‬ﻠﺘﺒﺴﺎ ﺑﺎﳊﻖ ﺃﻱ ﺍﻟﻮﺣﻲ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬‫ﲟﺤﺬﻭﻑ ﻋﻠﻰ ﺃﻧﻪ ﺣﺎﻝ ﻣِﻦ ﻣﻔﻌﻮ ﻝِ ﴿ َ َ َ َ‬
‫ْ‬ ‫ۡ ً‬
‫ﻓﺮﻳﻘﺎ﴾‪...‬ﺇﱁ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ َ َ َ َ‬
‫اﺧﺮﺟﻚ﴾ ﻣ‪‬ﻊ‪ ‬ﺃﻧ‪‬ﻪ ﻻ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﺍﳉﻤﻠﺔ ﺣﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊِ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣِﻦ ﺃ ﻥﹼ ﻗﻮﻟﹶﻪ ﴿ َ ِ َّ‬
‫وان َ ِ‬ ‫)‪(٢‬‬
‫ﻳﺼﺢ‪ ‬ﻋﻄﻒ‪ ‬ﺍﻻﲰﻴﺔ ﻋﻠﻰ ﺍﻟﻔﻌﻠﻴﺔ؟‪ ،‬ﻓﺄﺷﺎﺭ ﺇﱃ ﺩﻓﻊِ ﻫﺬﺍ ﺍﻟﺘﻮﻫ‪‬ﻢ ﺃﻧﻪ ﺣﺎﻝ ﻻ ﻋﻄﻒ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫ﻛﻤﺎ﴾ ﺧﱪ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺑﲔ ﻭﺟﻮﻩ ﺍﻹﻋﺮﺍﺏ ﰲ ﴿ َ َ‬

‫ﻛﻤﺎ﴾‪ ،‬ﻭﻓﻴﻪ ﻭﺟﻮﻩ ﻛﺜﲑﺓ ﻻ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭ﴿ َ َ‬ ‫)‪(٣‬‬
‫ﻧﺬﻛﺮﻫﺎ ﻣ‪‬ﺨﺎﻓﺔﹶ ﺍﻹﻃﻨﺎﺏِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﳏﺬﻭﻑ[ ﺃﻱ ﻷﻥﹼ ﺍﻟﻜﺎ ‪‬‬
‫ﻑ ﲟﻌﲎ ½ﻣِﺜﻞ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ٍ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭ‪َ َ ﴿‬‬
‫ﻛﻤﺎ﴾ ﺧ‪‬ﺒ‪‬ﺮ‪ ‬ﻣﺒﺘﺪﺃٍ‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻫﺬﻩ ﺍﳊﺎﻝُ[ ﺃﻱ ﺍﻟﻘﺼ‪‬ﺔ ﻭﺍﻟﻮﺍﻗﻌﺔ ﻭﻫﻲ ﺣ‪‬ﻜﻢ‪ ‬ﺍﷲِ ﺗﻌﺎﱃ ﺑﺄﻥﹼ ﺍﻷﻧﻔﺎﻝ ﷲ ﻭﺍﻟﺮﺳﻮﻝِ ﻭﻗِﺴﻤﺘ‪‬ﻚ ﳍﺎ ﺑﻴﻨ‪‬ﻬﻢ ﻋﻠﻰ ﺍﻟﺴﻮﻳ‪‬ﺔ ﻣ‪‬ﻊ‪‬‬ ‫)‪(٥‬‬
‫ﻛﻮﻥ ﺷ‪‬ﺒ‪‬ﺎﻧِﻬﻢ ﻳ‪‬ﻜﺮﻫﻮﻥ ﺫﻟﻚ ﻭﻳ‪‬ﺤِﺒ‪‬ﻮﻥ ﺃﻥ ﻳ‪‬ﺴﺘﺄﺛﹶﺮ‪‬ﻭﺍ ﺑِﻬﺎ ﻛﻤﺎ ﺳ‪‬ﺒﻖ‪ ،‬ﻓﻜﹶﺮﺍﻫﺘ‪‬ﻬﻢ ﻟﻘِﺴﻤﺔ ﺍﻟﻐﻨﻴﻤﺔ ﻋﻠﻰ ﺍﻟﺴﻮﻳ‪‬ﺔ ﻣِﺜﻞﹸ ﻛﹶﺮﺍﻫﺘِﻬﻢ ﻟِﻘﺘﺎﻝ‬
‫ﻗﺮﻳﺶ‪ ،‬ﻭﺍﳊﺎﺻﻞ ﺃﻧﻪ ﻭ‪‬ﹶﻗﻊ‪ ‬ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﻭ‪‬ﻗﹾﻌ‪‬ﺔِ ﺑ‪‬ﺪﺭٍ ﻛﹶﺮﺍﻫﺘﺎﻥ؛ ﻛﺮﺍﻫﺔﹸ ﻗِﺴﻤﺔِ ﺍﻟﻐﻨﻴﻤﺔ ﻋﻠﻰ ﺍﻟﺴﻮﻳ‪‬ﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻜﺮﺍﻫﺔ ﻣِﻦ ﺷ‪‬ﺒ‪‬ﺎﻧِﻬﻢ ﻓﻘﻂ‪،‬‬
‫ﻭﻫﻲ ﻟِﺪﺍﻋِﻲ ﺍﻟﻄﺒﻊِ ﻭﻟِﺘ‪‬ﺄﻭ‪‬ﻟِﻬﻢ ﺑﺄ‪‬ﻢ ﺑﺎﺷ‪‬ﺮ‪‬ﻭﺍ ﺍﻟﻘﺘﺎﻝﹶ ﺩﻭﻥ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﺍﻟﻜﺮﺍﻫﺔﹸ ﺍﻟﺜﺎﻧﻴﺔ ﻛﺮﺍﻫﺔﹸ ﻗﺘﺎﻝِ ﻗﺮﻳﺶ‪ ،‬ﻭﻋ‪‬ﺬﺭ‪‬ﻫﻢ ﻓﻴﻬﺎ ﺃ‪‬ﻢ ﺧ‪‬ﺮﺟﻮﺍ‬
‫ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﺍﺑﺘﺪﺍﺀً ﻟﻘﺼﺪ ﺍﻟﻐﻨﻴﻤﺔ ﻭﱂ ﻳ‪‬ﺘﻬﻴ‪‬ﺆ‪‬ﻭﺍ ﻟﻠﻘﺘﺎﻝ‪ ،‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺳﺒﺐ‪ ‬ﻛﺮﺍﻫﺘِﻬﻢ ﻟﻠﻘﺘﺎﻝ‪ ،‬ﻓﺸﺒ‪‬ﻪ ﺍﷲُ ﺗﻌﺎﱃ ﺇﺣﺪﻯ ﺍﳊﺎﻟﺘ‪‬ﲔ‬
‫ﺑﺎﻷﺧﺮﻯ ﰲ ﻣﻄﻠﹶﻖ ﺍﻟﻜﹶﺮﺍﻫﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻣِﺜﻞﹸ ﺇﺧﺮﺍﺟِﻚ[ ﺃﻱ ﻣِﺜﻞﹸ ﺇﺧﺮﺍﺝِ ﺍﷲ ﻟﻚ ﰲ ﺣﺎﻝ ﻛﹶﺮﺍﻫﺘﻬﻢ ﻟﻠﺨﺮﻭﺝ‪ ،‬ﻭﻗﺪ ﻋﻠﻤﺖ‪ ‬ﺃﻥﹼ ﺍﳊﺎﻝﹶ ﻣﻘﺪ‪‬ﺭﺓ ﻷﻥﹼ ﺍﻟﻜﺮﺍﻫﺔﹶ ﱂ ﺗﻜﻦ‬ ‫)‪(٦‬‬
‫ﻭﻗﺖ‪ ‬ﺍﳋﺮﻭﺝِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﺪ ﻛﺎﻥ ﺧ‪‬ﲑﺍﹰ ﳍﻢ[ ﺍﳉﻤﻠﺔﹸ ﺣﺎﻟﻴﺔ ﺃﻱ ﻭﻗﺪ ﻛﺎﻥ ﺍﳋﺮﻭﺝ‪ ‬ﺧﲑﺍ ﳍﻢ ﻟِﻤﺎ ﺗ‪‬ﺮﺗ‪‬ﺐ‪ ‬ﻋﻠﻴﻪ ﻣِﻦ ﺍﻟﻨﺼﺮِ ﻭﺍﻟﻈﱠﻔﹶﺮِ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻓﻜﺬﻟﻚ¼‬ ‫)‪(٧‬‬
‫ﺃﻱ ﻓﻬﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﻫﻲ ﻗِﺴﻤﺔ ﺍﻟﻐﻨﻴﻤﺔِ ﻋﻠﻰ ﺍﻟﺴﻮﻳ‪‬ﺔ ﻣِﺜﻞﹸ ﺍﳋﺮﻭﺝ ﰲ ﺃﻥﹼ ﺍﻟﻜﻞﱠ ﺧﲑ‪ ‬ﳍﻢ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪ ،‬ﻓﻠﻔﻆ ½ﻛﺬﻟﻚ¼ ﺧﱪ‪ ‬ﻣﺒﺘﺪﺃٍ‬
‫ﳏﺬﻭﻑٍ ﺃﻱ‪½ :‬ﻓﻬﺬﻩ ﺍﳊﺎﻟﺔﹸ ﻣِﺜﻞﹸ ﺫﻟﻚ ﺃﻳﻀﺎ¼‪ ،‬ﺃﻱ ﰲ ﺃﻥﹼ ﻛﹸﻼ‪ ‬ﺧﲑ‪) .‬ﺟ‪‬ﻤﻞ ﲝﺬﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺫﻟﻚ[ ﺃﻱ ﺇﺧﺮﺍﺟ‪‬ﻪ ﳍﻢ ﻣ‪‬ﻊ‪ ‬ﻛﹶﺮﺍﻫﺘِﻬﻢ ﻟﻠﺨﺮﻭﺝ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺃﻥﹼ ﺃﺑﺎ ﺳﻔﻴﺎﻥ ﹶﻗﺪِﻡ‪ ‬ﺑِﻌِﲑٍ¼ ﺃﻱ ﺇِﺑِﻞٍ ﺣﺎﻣِﻠﺔٍ ﲡﺎﺭﺓﹰ‪ ،‬ﻭﻛﺎﻥ ﻓﻴﻬﺎ ﺃﻣﻮﺍﻝ‬ ‫)‪(٨‬‬
‫ﻛﺜﲑﺓ ﻭﺭﺟﺎﻝ ﻗﻠﻴﻠﺔ ﳓﻮ‪ ‬ﺍﻷﺭﺑﻌﲔ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻓﺨ‪‬ﺮﺝ ﺃﺑﻮ ﺟ‪‬ﻬﻞٍ‪...‬ﺇﱁ¼ ﺃﻱ ﺑﻌﺪ‪ ‬ﺃﹶﻥ ﺃﹶﺧﺒ‪‬ﺮ‪‬ﻩ ﺟﱪﻳﻞﹸ )ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ‪ (‬ﺑِﻬﺬﻩ‬
‫‪Å‬‬
‫‪280‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﻓﻌﻠﻤﺖ ﻗﺮﻳﺶ)‪ (١‬ﻓﺨﺮج أﺑﻮ ﺟﻬﻞ وﻣﻘﺎﺗﻠﻮ ﻣﻜﺔ ﻟﻴﺬ ُّﺑﻮا ﻋﻨﻬﺎ وﻫﻢ اﻟﻨﻔﲑ‪ ،‬وأﺧﺬ أﺑﻮ ﺳﻔﻴﺎن ﺑﺎﻟﻌﲑ ﻃﺮﻳﻖ اﻟﺴﺎﺣﻞ‬
‫?‬
‫>‬
‫ﻋﻦ ﺍﻟﻌﲑ‪١٢.‬‬
‫)‪(٣‬‬
‫ﻓﻨﺠﺖ‪ ،‬ﻓﻘﻴﻞ ﻷﰊ ﺟﻬﻞ ارﺟﻊ ﻓﺄﰉ وﺳﺎر إﱃ ﺑﺪر)‪ ،(٢‬ﻓﺸﺎور ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أﺻﺤﺎﺑﻪ وﻗﺎل‪ :‬إن اﷲ وﻋﺪﱐ‬
‫ﻧﺴﺘﻌﺪ ﻟﻪ‪ ٢‬ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﱃ‪ْ ُ ِ ٰ ُ ﴿ :‬‬
‫ﻳﺠﺪﻟﻮﻧ َ َ ِ ْ َ‬
‫اﻟﺤﻖ﴾‬ ‫ّ‬ ‫إﺣﺪى اﻟﻄﺎﺋﻔﺘﲔ ﻓﻮاﻓﻘﻮه ﻋ ﻗﺘﺎل اﻟﻨﻔﲑ‪ ،‬وﻛﺮه ﺑﻌﻀﻬﻢ ذﻟﻚ‪ ،‬وﻗﺎﻟﻮا‪ :‬ﻟﻢ‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﺮون﴿‪ ﴾﴾۶‬إﻟﻴﻪ ﻋﻴﺎﻧﺎ ﰲ ﻛﺮاﻫﺘﻬﻢ ﻟﻪ ﴿َو﴾ اذﻛﺮ‬ ‫ُﺴﺎﻗﻮن ا ِ َ ْ َ ْ ِ‬
‫اﻟﻤﻮت َو ُ ْﻢ َ ْ ُ‬
‫ﻳﻨﻈ ُ ْ َ‬ ‫ﻌﺪﻣﺎ َﺗﺒَ َ ﴾ ﻇﻬﺮ ﳍﻢ ﴿ َ َ َ‬
‫ﺎﻧﻤﺎ َ ُ ْ َ‬ ‫اﻟﻘﺘﺎل ﴿ َ ْ َ َ‬
‫)‪(٧‬‬ ‫?‬ ‫)‪(٦‬‬ ‫(‬‫‪٥‬‬ ‫)‬ ‫)‪(٤‬‬
‫‪٣‬‬ ‫‪٣‬‬
‫ذات ْ َ‬
‫وﺗﻮدون﴾ ﺗﺮﻳﺪون ﴿ َان ﻏَ ْ َ َ ِ‬ ‫اﻟﻄﺎ‪َِ َ Ò‬ﻔﺘ ْ ِ ﴾ اﻟﻌﲑ أو اﻟﻨﻔﲑ ﴿ َاﻧ َﺎ ُ ْ‬
‫اﺣﺪي ٓ‬ ‫﴿ا ِذْ َﻌ ُ ُ ُ‬
‫>‬
‫اﻟﺸﻮﻛﺔِ﴾ أي اﻟﺒﺄس‬ ‫َﻜﻢ َ َ َ ْ َ‬ ‫ِﺪﻛﻢ اﷲُ ِ ْ َ‬
‫اﻟﺤﻖ﴾ ﻳﻈﻬﺮه ﴿ﺑ ِ َ ِ ٰ‬
‫ﻠﻤﺘ ِ ٖ ﴾‬ ‫ﻳﺤﻖ ْ َ‬ ‫ان ِ‬ ‫َﻜﻢ﴾ ﻟﻘﻠﺔ ﻋﺪدﻫﺎ وﻋﺪدﻫﺎ ﲞﻼف اﻟﻨﻔﲑ ﴿ َ ُ ِ ْ ُ‬
‫وﻳﺮﻳﺪ اﷲ ُ َ ْ‬ ‫ﺗﻜﻮن ُ ْ‬ ‫واﻟﺴﻼح وﻫﻲ اﻟﻌﲑ ﴿ َ ُ ْ ُ‬
‫)‪(٩‬‬ ‫?‬ ‫)‪(٨‬‬
‫‪٤‬‬ ‫‪٤‬‬ ‫‪٤‬‬

‫ﺍﻟﻘﺎﻓﻠﺔِ ﻭﲝﺎﻟِﻬﺎ ﻣِﻦ ﻛﺜﺮﺓِ ﺍﳌﺎﻝِ ﻭﻗِﻠﱠﺔِ ﺍﻟﺮ‪‬ﺟﺎﻝِ‪ ،‬ﻭﺑﻌﺪ‪ ‬ﺇﺧﺒﺎﺭِﻩ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻟﻠﻤﺴﻠﻤﲔ ﺑﺬﻟﻚ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮﻑ(‬
‫ﺿﻤ‪‬ﻀ‪‬ﻢ‪ ‬ﺑ‪‬ﻦِ ﻋ‪‬ﻤﺮٍﻭ ﺍﻟﻐِﻔﺎﺭﻱ‪ ‬ﺍﻟﺬﻱ ﺍﻛﺘ‪‬ﺮﺍﻩ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻟﻴ‪‬ﺬﻫﺐ ﺇﱃ ﻗﺮﻳﺶ ﻭﻳ‪‬ﻌﻠﱢﻤ‪‬ﻬﻢ ﺑِﺨ‪‬ﺮﻭﺝ‬‫ﻗﻮﻟﻪ‪] :‬ﻓﻌ‪‬ﻠِﻤﺖ‪ ‬ﻗﺮﻳﺶ[ ﺃﻱ ﺑﺈﺧﺒﺎﺭ ‪‬‬ ‫)‪(١‬‬
‫ﳏﻤ‪‬ﺪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻷﺧﺬِ ﺍﻟﻘﺎﻓﻠﺔ‪ ،‬ﻭﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻋ‪‬ﻠِﻢ‪ ‬ﺑﺬﻟﻚ ﻣِﻦ ﺍﻟﺴ‪‬ﻔﹶﺮﺓِ ﺍﳌﺎﺭ‪‬ﻳﻦ ﰲ ﺍﻟﻄﹸﺮ‪‬ﻕ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺄﹶﺑٰﻰ ﻭﺳ‪‬ﺎﺭ‪ ‬ﺇﱃ ﺑﺪﺭ[ ﺃﻱ ﻟِﻘﺘﺎﻝ ﺳﻴ‪‬ﺪﻧﺎ ﳏﻤ‪‬ﺪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﺃﺻﺤﺎﺑِﻪ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻓﺸﺎﻭﺭ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫)‪(٢‬‬
‫ﺸﻮ‪‬ﺭ‪ ‬ﹸﺓ ﻭ‪‬ﻗﻌﺖ ﰲ ﳏﻞﱟ ﻗﺮﻳﺐٍ ﻣﻦ ﺑﺪﺭ ﻭﻫﻲ‬ ‫ﻭﺳﻠﻢ‪...‬ﺇﱁ¼ ﺃﻱ ﺷﺎﻭﺭﻫﻢ ﰲ ﺍﳌﹸﻀِﻲ‪ ‬ﺇﱃ ﺑﺪﺭ ﻟﻘﺘﺎﻝ ﺃﰊ ﺟﻬﻞ ﻭﺃﺻﺤﺎﺑِﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﹶ ‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﻗﺖ‪ ‬ﻛﺮﺍﻫﺘِﻬﻢ ﻟﻠﻘﺘﺎﻝ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻓﻮﺍﻓﹶﻘﻮﻩ¼ ﺃﻱ ﺑﻌﺪ ﺍﻟﺘﻮﻗﹼﻒ ﻣِﻦ ﺑﻌﻀِﻬﻢ ﻣﻌﻠﱢﻼﹰ ﺑﺄ‪‬ﻢ ﱂ ﻳ‪‬ﺨﺮﺟﻮﺍ ﻣ‪‬ﺘ‪‬ﻬﻴ‪‬ﺌِﲔ ﻟﻠﻘﺘﺎﻝ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻭﻛﹶﺮِﻩ‪‬‬
‫ﺑﻌﻀ‪‬ﻬﻢ¼ ﺃﻱ ﻗﹶﺒﻞﹶ ﺍﳌﻮﺍﻓﻘﺔِ ﻭﺇﻻ ﻓﻘﺪ ﺍﻧﺘﻬﻰ ﺍﻷﻣﺮ‪ ‬ﺇﱃ ﺍﺗ‪‬ﻔﺎﻕ ﺍﻟﻜﻞﱢ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ‪) .‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮﻑ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﺎﻝ ﺇﻥ ﺍﷲ ﻭ‪‬ﻋ‪‬ﺪ‪‬ﻧِﻲ[ ﺃﻱ ﺑﺎﻟﻮﺣﻲ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﻋﺪ ﻭ‪‬ﻗﻊ ﰲ ﻣﻜﺎﻥ ﺍﳌﹶﺸ‪‬ﻮﺭﺓ ﺍﻟﺬﻱ ﻫﻮ ﻗﺮﻳﺐ ﺑﺪﺭ‪ ،‬ﻭﺃﻣﺎ ﰲ ﺍﳌﺪﻳﻨﺔ ﻓﺈﳕﺎ ﺃﻣﺮﻩ‬ ‫)‪(٣‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻮﺣﻲ ﺑﺎﳋﺮﻭﺝ ﻷﺧﺬ ﺍﻟﻐﻨﻴﻤﺔ‪ ،‬ﻭﻗﻮﻟﻪ ½ﺇﺣﺪ‪‬ﻯ ﺍﻟﻄﺎﺋﻔﺘ‪‬ﲔ¼ ﺃﻱ ﺍﻟﻌِﲑ‪ ‬ﺍﻟﱵ ﻣ‪‬ﻌ‪‬ﻬﺎ ﺍﳌﺎﻝﹸ ﻭﺍﻟﻄﺎﺋﻔﺔﹸ ﺍﻷﺧﺮﻯ ﻛﻔﺎﺭ‬
‫ﻗﺮﻳﺶ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻧ‪‬ﺠﺖِ ﺍﻟﻌِﲑ‪ ‬ﻭ‪‬ﻋﺪﻩ ﺍﷲُ ﺗﻌﺎﱃ ﺍﻟﻈﱠﻔﹶﺮ‪ ‬ﺑﺎﻟﻔِﺮﻗﺔِ ﺍﳌﹸﻘﺎﺗِﻠﺔِ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺍﻟﻘﺘﺎﻝ[ ﺇﻧ‪‬ﻤﺎ ﺳ‪‬ﻤ‪‬ﻲ ﺍﻟﻘﺘﺎﻝﹸ ﻫﻨﺎ ﺣ‪‬ﻘﹼﺎ ﳎﺎﺯﺍﹰ ﺑﺎﻋﺘﺒﺎﺭِ ﺃﻧﻪ ﻣ‪‬ﻈﻬِﺮ‪ ‬ﻟﻠﺤﻖ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻥﹼ ﺍﳊﻖ‪ ‬ﻳ‪‬ﻘﺎﻝ ﳌﹸﻄﺎﺑ‪‬ﻘﺔ ﺍﻟﻮﺍﻗِﻊ ﻟﻠﺨﱪ ﻭﺫﻟﻚ‬
‫ﻗﻮﻟﻪ‪ِ ] :‬‬ ‫)‪(٤‬‬
‫ﻏﲑ ﻣﺘﺼﻮ‪‬ﺭ ﻫﺎﻫﻨﺎ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻇﹶﻬ‪‬ﺮ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺘﺒﻴ‪‬ﻦ ﺍﻟﻈﻬﻮﺭ‪ ‬ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ ﻻ ﺍﻟﺘﻮﺿﻴﺢ‪ ‬ﺑﺎﻟﺒﻴﺎﻥ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ٰ‬
‫ﻗﻮﻟﻪ‪َ َ َ ﴿] :‬‬
‫ۡ‬ ‫ُﻮن﴾[ ﻣﺘﻌﻠﱢﻖ ﺑﻘﻮﻟﻪ ﴿‬
‫ﻟﻜﺮﻫﻮن﴾ ﺃﻱ ﻛﺄ‪‬ﻢ ﻣِﺜﻞﹸ ﻣ‪‬ﻦ ﻳ‪‬ﺴﺎﻕ ﺇﱃ ﺍﳌﻮﺕ ﺃﻱ ﺍﻟﻘﺘﻞِ ﻭﻫﻮ ﻳ‪‬ﻨﻈﺮ ﺑﻌ‪‬ﻴﻨِﻪ ﺃﺳﺒﺎﺑ‪‬ﻪ‪،‬‬‫َ ِ ُ َ‬ ‫ﺎﻧﻤﺎ َُﺴﺎﻗ ْ َ‬ ‫)‪(٦‬‬
‫ﻭﺍﳉﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ ﺍﻟﻜﺮﺍﻫﺔﹸ ﰲ ﻛﻞﱟ‪ ،‬ﻓﻘﻮﻟﻪ ½ﰲ ﻛﹶﺮﺍﻫﺘِﻬﻢ ﻟﻪ¼ ﺑﻴﺎﻥﹲ ﻟِﻮﺟﻪِ ﺍﻟﺸﺒﻪ‪ ،‬ﻓﻬﻮ ﻣﺘﻌﻠﱢﻖ ﺑﺎﳌﺸﺎﺑ‪‬ﻬﺔ ﺍﻟﺪﺍﻝﱢ ﻋﻠﻴﻬﺎ ﺍﻟﻜﺎﻑ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻳﻌﺪﻛﻢ﴾ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺫِﻛﺮ‪ ‬ﺍﳊﺎﺩﺙِ ﻭﻗﺖ‪ ‬ﺍﻟﻮﻋﺪِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ِْاذ﴾ ﻣﻔﻌﻮﻝ ﳌﻘﺪ‪‬ﺭ ﻻ ﻇﺮ ‪‬‬
‫ﻑ ﻟـ﴿ ِ‬
‫َ ُ ُ ُ‬
‫)‪(٧‬‬
‫ۡ‬ ‫ْ‬ ‫ۡ‬
‫ﻭﻫ‪‬ﻮ ﺍﻟﻔِﺮﻗﺔﹸ‪ .‬ﻓﺎﻟﺘﻘﺪﻳﺮ‪½ :‬ﻭﺗﻮﺩ‪‬ﻭﻥ ﺃﻥ‬ ‫ﻏﲑ﴾‬
‫َ َ‬
‫﴿‬ ‫ﻭﺃﻧ‪‬ﺚ ﺍﻟﻀ‪‬ﻤﲑ‪ ‬ﻣﺮﺍﻋﺎﺓﹰ ﳌﻌﲎ‬ ‫اﻟﺸﻮ َ ِﺔ﴾‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻫﻲ[ ﺍﻟﻀ‪‬ﻤﲑ ﺭﺍﺟﻊ‬
‫ﻟـ﴿ َﻏﲑ َ ِ‬
‫ذات َّ‬ ‫َ‬
‫)‪(٨‬‬
‫ﺍﻟﻔِﺮﻗﺔﹶ ﻏﲑ‪ ‬ﺫﺍﺕِ ﺍﻟﺸﻮﻛﺔ ﺗﻜﻮﻥ ﻟﻜﻢ¼‪) .‬ﲨﻞ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻈﻬِﺮ‪‬ﻩ[ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺍﳊﻖ‪ ‬ﺍﻟﺸﻲﺀُ ﺍﻟﺜﺎﺑﺖ‪ ‬ﻭﲢﻘﻴﻘﹸﻪ ﺗﺜﺒﻴﺘ‪‬ﻪ ﻓﻬﻮ ﺗ‪‬ﺤﺼﻴﻞ ﺍﳊﺎﺻﻞِ؟ ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺑﺈﺣﻘﺎﻗﻪ‬ ‫)‪(٩‬‬
‫‪Å‬‬
‫‪281‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﻳﻦ﴿‪ ﴾﴾۷‬آﺧﺮﻫﻢ ﺑﺎﻻﺳﺘﺌﺼﺎل‪ ،‬ﻓﺄﻣﺮﻛﻢ)‪ (١‬ﺑﻘﺘﺎل اﻟﻨﻔﲑ ﴿ ِ ُ ِ‬
‫ﻟﻴﺤﻖ ْ َ‬
‫اﻟﺤﻖ‬ ‫اﻟﺴﺎﺑﻘﺔ ﺑﻈﻬﻮر اﻹﺳﻼم ﴿ َو َ ْ َﻘﻄ َﻊ َ ِ‬
‫داﺑﺮَ ا ْﻜ ٰ ِ ِ ْ َ‬
‫ِﻴﺜﻮن َ ُْ‬ ‫ﺮﻣﻮن﴿‪ ﴾﴾۸‬اﳌﺸﺮﻛﻮن ذﻟﻚ‪ ،‬اذﻛﺮ ﴿ا ِذْ َ ْ َ‬
‫ﺴﺘﻐ ْ ُ ْ َ‬ ‫اﻟﺒﻄﻞ﴾ اﻟﻜﻔﺮ ﴿ َ َ ْ‬ ‫وﻳﺒﻄﻞ﴾ ﳝﺤﻖ ﴿ ْ ٰ ِ َ‬
‫)‪? (٣‬‬
‫رﺑﻜﻢ﴾‬ ‫وﻟﻮ َ ِ ہَ ْ ُ ْ‬
‫اﻟﻤﺠ ِ ُ ْ َ‬ ‫َ ُِْ َ‬
‫)‪(٤‬‬ ‫)‪(٢‬‬

‫ﻣﻦ اﻟ َ ٰ ٓ ِ‬
‫ﺑﺎﻟﻒ َ‬ ‫َﻜﻢ اَ ْ﴾ أي ﺑﺄﱐ ﴿ ُ ِ ُ ْ‬
‫ﻣﻤﺪﻛﻢ﴾ ﻣﻌﻴﻨﻜﻢ ﴿ ِ َ ْ ٍ‬ ‫ﻓﺎﺳﺘﺠﺎب ُ ْ‬
‫ﺗﻄﻠﺒﻮن ﻣﻨﻪ اﻟﻐﻮث ﺑﺎﻟﻨﺼﺮ ﻋﻠﻴﻬﻢ ﴿ َ ْ َ َ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬
‫ْﻤﻠﺌﮑ َِﺔ‬
‫‪٢‬‬
‫ﻣﺮدﻓ ِ ْ َ ﴿‪ ﴾﴾۹‬ﻣﺘﺘﺎﺑﻌﲔ ﻳﺮدف ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬وﻋﺪﻫﻢ ﺑﻬﺎ أوﻻ)‪ (٧‬ﺛﻢ ﺻﺎرت ﺛﻼﺛﺔ آﻻف ﺛﻢ ﲬﺴﺔ ﻛﻤﺎ ﰲ آل ﻋﻤﺮان‪،‬‬ ‫ُْ ِ‬
‫‪٢‬‬
‫ﻣﻦ ﻋ ِْﻨﺪ ِ اﷲ ِ ِان‬
‫وﻣﺎ اﻟﻨ ْ ُ ِاﻻ ِ ْ‬ ‫ﺘﻄﻤ ِﻦ ﺑ ِ ٖ ُ ُ ْ ُ ُ ْ‬
‫ﻗﻠﻮﺑﻜﻢ َ َ‬ ‫ﺟﻌ َﻠ ُ اﷲُ﴾ أي اﻹﻣﺪاد ﴿ ِاﻻ ُ ْ ٰ ي َوﻟ ِ َ ْ َ‬ ‫وﻗﺮئ ½ﺑﺂﻟﻒ¼ ﻛـ½أﻓﻠﺲ¼ ﲨﻊ ﴿ َ َ‬
‫وﻣﺎ َ َ‬
‫)‪(٨‬‬

‫ﻋﺰﻳﺰ ٌ َﺣﻜ ْ ٌِﻴﻢ ﴿‪ ﴾﴾۱۰‬اذﻛﺮ )‪................................................................................ (٩‬‬

‫اﷲَ َ ِ ْ‬ ‫ﻉ‬
‫ﻉ‬

‫ْ‬ ‫ْ‬ ‫ْ‬

‫وﻳﺒﻄﻞ ٰ ِ َ‬
‫اﻟﺒﻄﻞ﴾ ﺃﻱ ﻳ‪‬ﻈﻬِﺮ‪ ‬ﺑ‪‬ﻄﻼﻧ‪‬ﻪ ﺑﻘﹶﻤﻊ ﺃﻫﻠِﻪ ﻭﻛﺴﺮِ ﺷ‪‬ﻮﻛﺘِﻬﻢ‪) .‬ﺧﺎﺯﻥ(‬ ‫اﻟﺤﻖ﴾‪ ،‬ﻭﰲ ﻗﻮﻟِﻪ‪َ ِ ُ َ ﴿ :‬‬ ‫ﺇﻇﻬﺎﺭ‪‬ﻩ‪ ،‬ﻭﻛﺬﺍ ﻳﻘﺎﻝ ﰲ ﻗﻮﻟِﻪ‪َّ ِ ُ ِ ﴿ :‬‬
‫ﻟﻴﺤﻖ َ َّ‬
‫ۡ‬ ‫ۡ‬ ‫ۡ‬
‫اﻟﺤﻖ ِ َ ِ ٰ ِ ٖ‬
‫ﺑﻜﻠﻤﺘﻪ﴾ ﰒ ﻗﻮﻟﻪ ﺑﻌﺪ ﺫﻟﻚ‬ ‫ﻳﺤﻖ َ َّ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﺄﹶﻣ‪‬ﺮ‪‬ﻛﻢ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺩﻓﻊِ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣﻦ ﺃﻧﻪ ﺃﻟﻴﺲ ﻗﻮﻟﻪ ﴿ ُ ِ ُ‬
‫ﻳﺮﻳﺪ اﷲ ُ َان ّ ُ ِ َّ‬ ‫)‪(١‬‬
‫ْ‬ ‫ْ‬
‫اﻟﺤﻖ﴾ ﻣﻘﺪ‪‬ﺭ ﻭﻟﻴﺲ ﺑﺘﻜﺮﻳﺮ ﻷﻥﹼ ﺍﻷﻭ‪‬ﻝ ﻟﻠﻔﺮﻕ ﺑﲔ‬ ‫َ َّ‬ ‫اﻟﺤﻖ﴾ ﺗﻜﺮﻳﺮ ﺍ ﻣ‪‬ﺤﻀﺎ؟ ﻓﺄﺷﺎﺭ ﺇﱃ ﺩﻓﻌﻪ ﺑﺄﻥ ﻣﺘﻌﻠﱠﻖ ﻗﻮﻟِﻪ ﴿ ِ ُ ِ َّ‬
‫ﻟﻴﺤﻖ‬ ‫َ َّ‬ ‫﴿ ِ ُ ِ َّ‬
‫ﻟﻴﺤﻖ‬

‫ﺍﻹﺭﺍﺩﺗ‪‬ﲔ؛ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﺭﺍﺩ‪‬ﻢ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻟﺒﻴﺎﻥِ ﺍﻟﺪﺍﻋﻲ ﻋﻠﻰ ﲪﻠﻪ ﻋﻠﻴﻪ )ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺫﺍﺕ ﺍﻟﺸﻮﻛﺔ‪) .‬ﺍﻟﺘﻔﺴﲑ‬
‫ﺍﻟﻜﺒﲑ ﻣ‪‬ﻊ‪ ‬ﺟ‪‬ﻤﻞ ﺑﺘﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ْ‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻤﺤﻖ[ ﻓﺴ‪‬ﺮﻩ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺩﻓﻊِ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧ‪‬ﻪ ﻻ ﻣﻌﲎ ﻹﺑﻄﺎ ﻝِ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﴿ ُ ِ‬
‫ﻳﺒﻄﻞ﴾ ﲟﻌﲎ ½ﻳ‪‬ﻤﺤﻖ¼‪ ،‬ﻭﻗﺎﻝ‬ ‫)‪(٢‬‬
‫ﺑﻌﻀ‪‬ﻬﻢ ﺇﻥﹼ ﺍﳌﺮﺍﺩ‪ ‬ﺑﺈﺑﻄﺎﻝِ ﺍﻟﺒﺎﻃﻞِ ﺇﻇﻬﺎﺭ‪ ‬ﻛﻮﻥِ ﺫﻟﻚ ﺍﻟﺒﺎﻃﻞِ ﺑﺎﻃﻼﹰ‪) .‬ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﺸﺮﻛﻮﻥ[ ﻓﺴ‪‬ﺮﻩ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﳌﹸﺠﺮﻣﲔ ﺍﳌﹸﺸﺮِﻛﻮﻥ ﻻ ﻣ‪‬ﻦ ﻛﹶﺮِﻩ ﺍﻟﺬﱠﻫﺎﺏ‪ ‬ﺇﱃ ﺍﻟﻨ‪‬ﻔِﲑ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﳌﻘﺪ‪‬ﺭ ﻻ ﻇﺮﻑ ﻟـ﴿ ْ ۡ ۡ‬
‫ﺴﺘﻐﻴﺜﻮن﴾ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺫِﻛﺮ‪ ‬ﺍﳊﺎﺩﺙِ ﻭﻗﺖ‪ ‬ﺍﻻﺳ‪‬ﺘِﻐ‪‬ﺎﺛﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫َ َِ ُ َ‬
‫ﺇﱃ ﺃﻥ ﴿ِْاذ﴾ ﻣﻔﻌﻮﻝ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮ[ ﺇﺷﺎﺭﺓ‬ ‫)‪(٤‬‬
‫ﻓﺎﺳﺘﺠﺎب ُ ْ‬
‫ﻟﻜﻢ﴾ ﻓﺰﺍﺋﺪﺗﺎﻥ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ْ‬ ‫ۡ ۡ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻄﻠﹸﺒﻮﻥ ﻣﻨﻪ ﺍﻟﻐ‪‬ﻮﺙﹶ[ ﺃﻱ ﻓﺎﻟﺴﲔ ﻭﺍﻟﺘﺎﺀ ﰲ ﴿ ْ‬
‫ﺴﺘﻐﻴﺜﻮن﴾ ﻟﻠﻄﻠﺐ‪ ،‬ﻭﺃﻣﺎ ﰲ ﻗﻮﻟﻪ ﴿ َ َ َ َ َ‬
‫َ َ ِ ُ َ‬
‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑِﺄﻧ‪‬ﻲ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺃﺻﻠﻪ ﻣ‪‬ﻊ‪ ‬ﺍﳉﺎﺭ‪ ‬ﻓﺤ‪‬ﺬﻑ ﺍﳉﺎﺭ‪ ‬ﻭﺳ‪‬ﻠﹼﻂ ﻋﻠﻴﻪ ½ﺍﺳﺘﺠﺎﺏ¼‪ ،‬ﻓﻨ‪‬ﺼ‪‬ﺐ ﻣ‪‬ﺤﻠﱠﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺩ ﺃﻥ‬ ‫)‪(٦‬‬
‫½ﺍﺳﺘﺠﺎﺏ¼ ﻻﺯﻡ‪) .‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ۡ‬ ‫ْ‬
‫ﻭﺑﲔ ﻣﺎ ﰲ "ﺁﻝ ﻋﻤﺮﺍﻥ" ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ ﴿ :‬اذ َ ُ ُ‬
‫ﺗﻘﻮل‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﻋ‪‬ﺪ‪‬ﻫﻢ ‪‬ﺎ ﺃ ‪‬ﻭﻻﹰ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺍﳉﻤﻊ ﺑﲔ ﻣﺎ ﻫﻨﺎ‬ ‫)‪(٧‬‬
‫وﺗﺘﻘﻮا ۡ ۡ ۡ ۡ‬ ‫ۡ ۡ‬ ‫ْ‬ ‫ۡ ْ‬ ‫ۡ‬ ‫ْ ْ‬
‫ُ ۡ‬
‫رﺑﻜﻢ‬ ‫ﻓﻮرﻫﻢ ٰﻫﺬا ْ ِ ْ ْ‬
‫ﻣﻦ ْ ِ ْ‬ ‫ۡ‬ ‫ۡ‬ ‫ۡ‬
‫ان ْ‬ ‫ﺑﺜﻠﺜﺔ ٰ ٰ‬ ‫ُ ۡ‬
‫رﺑﻜﻢ ِ َ ٰ َ ِ‬ ‫ْ‬ ‫ْ ۡ‬
‫ﻳﻤﺪدﻛﻢ َ ّ ُ‬
‫ُ‬ ‫َ ُ‬ ‫وﻳﺎﺗﻮ ُﻢ ِّ َ ِ‬
‫ﺗﺼﱪوا َ َ َّ ُ َ َ ُ‬
‫َ ُِ‬
‫ِ‬ ‫ﻜﺔ ﻣﻨ ﺰﻟﲔ ﺑ‬
‫ِ‬ ‫اﻟﻒ ﻣﻦ اﻟﻤﻠ‬
‫ٍ ِّ َ َ ِ َ ُ َ ِ َ َ‬ ‫ﻳﻤﺪﻛﻢ َ ّ ُ‬
‫ﻳﻜﻔﻴﻜﻢ َان ّ ُ ِ َّ ُ‬
‫اﻟﻦ َّ ِ ُ‬
‫َ‬ ‫ﻟﻠﻤﺆﻣﻨﲔ َ َ‬
‫ِ ُ ِ ِ َ‬
‫ۡ‬ ‫ْ‬ ‫ْ ِٰ‬
‫ﻣﺴﻮﻣﲔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪) [١٢٤ ،١٢٥:‬ﺻﺎﻭﻱ(‬ ‫ﻜﺔ ُ َ ِّ ِ َ‬ ‫اﻟﻤﻠ ِ َ ِ‬
‫ﻣﻦ َ‬ ‫اﻟﻒ ِ‬‫ﺑﺨﻤﺴﺔ ٰ ٍ‬ ‫ِ‬
‫ّ َ‬ ‫َ َ‬
‫ﺟﻌ َ ُ﴾ ﺃﻧﻪ ﺭﺍﺟِﻊ ﺇﱃ ﺍﻹﻣﺪﺍﺩ ﺍﳌﹶﺪﻟﻮﻝِ‬
‫َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻹﻣﺪﺍﺩ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﻣ‪‬ﺮﺟِﻊ ﺍﻟﻀﻤﲑ ﺍﳌﻨﺼﻮﺏ ﰲ ﴿‬ ‫)‪(٨‬‬
‫ْ ۡ‬ ‫ۡ‬
‫ﻣﺮدﻓﲔ﴾‪ ،‬ﻭﻓﻴﻪ ﻏﲑ‪ ‬ﺫﻟﻚ ﻣﻦ ﺃﻗﻮﺍﻝ ﳐﺘﻠﻔﺔ‪) .‬ﺍﻟﻠﺒﺎﺏ‬
‫ﻣﻤﺪﻛﻢ ﴾‪ ،‬ﻭﻗﻴﻞ ﺇﻧﻪ ﺭﺍﺟِﻊ ﺇﱃ ﺍﻹﺭﺩﺍﻑ ﺍﳌﹶﺪﻟﻮ ﻝِ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ ﴿ ُ ِ ِ َ‬
‫ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ ﴿ ُ ِ ّ ُ ُ‬

‫ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬

‫ۡ‬ ‫ْ‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ ِاذ﴾ ﻣﻔﻌﻮﻝ ﳌﻘﺪ‪‬ﺭ ﻻ ﻇﺮﻑ ﻟـ﴿ ُ َ ّ ِ ُ‬
‫ﻳﻐﺸﻴﻜﻢ﴾ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺫِﻛﺮ‪ ‬ﺍﳊﺎﺩﺙِ ﻭﻗﺖ‪ ‬ﺍﻟﺘ‪‬ﻐ‪‬ﺸِﻴﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﻟﻴﻄ َ ُ ْ‬
‫ﺮﻛﻢ‬ ‫ﻣﻦ َ ٓ ِ‬
‫اﻟﺴﻤﺎء َ ٓ ً‬
‫ﻣﺎء ُ َ‬ ‫وﻳﻨﺰ ُل َﻋﻠ ْ ُ ْ‬
‫َﻴﻜﻢ َ‬ ‫اﻣﻨﺔ﴾ أﻣﻨﺎ ﳑﺎ ﺣﺼﻞ ﻟﻜﻢ ﻣﻦ اﳋﻮف ﴿ﻣﻨْ ُ﴾ ﺗﻌﺎﱃ ﴿ َ ُ َ‬ ‫اﻟﻨﻌﺎس)‪ً َ َ َ (١‬‬ ‫﴿ا ِذْ َُﻐ ْ ُ ُ‬
‫ﺸﻴﻜﻢ َ َ‬
‫)‪(٢‬‬

‫اﻟﺸﻴﻄﻦ﴾ وﺳﻮﺳﺘﻪ إﻟﻴﻜﻢ)‪ (٦)(٥‬ﺑﺄﻧﻜﻢ ﻟﻮ ﻛﻨﺘﻢ ﻋ اﳊﻖ ﻣﺎ ﻛﻨﺘﻢ‬ ‫وﻳﺬ ِ َﺐ َ ْ ُ ْ‬

‫ﺑ ِ ٖ ﴾)‪ (٣‬ﻣﻦ اﻷﺣﺪاث)‪ (٤‬واﳉﻨﺎﺑﺎت ﴿ َ ُ ْ‬
‫?‬
‫ﻋﻨﻜﻢ ر ِْﺟﺰ َ ْ ٰ ِ‬
‫وﻳﺜﺒ َﺖ ﺑ ِ ِ ْ َ ْ َ َ‬
‫اﻻﻗﺪام ﴿‪﴾﴾۱۱‬‬ ‫ﻇﻤﺎء ﳏﺪﺛﲔ‪ ،‬واﳌﺸﺮﻛﻮن ﻋ اﳌﺎء ﴿ َوﻟ ِ َ ْ ِ َﺑﻂ﴾ ﳛﺒﺲ ﴿ َﻋ ٰ ُ ُ ْ ِ ُ ْ‬
‫ﻗﻠﻮﺑﻜﻢ﴾ ﺑﺎﻟﻴﻘﲔ واﻟﺼﱪ ﴿ َ ُ َ‬ ‫)‪(٧‬‬

‫أن ﺗﺴﻮخ ﰲ اﻟﺮﻣﻞ)‪................................................................................... (٨‬‬

‫اﻟﻨﻌﺎس﴾[ ﺃﻱ ﺩﻓﻌﺔﹰ ﻭﺍﺣﺪﺓﹰ‪ ،‬ﻓﻨﺎﻣ‪‬ﻮﺍ ﻛﻠﱡﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﻋﻠﻰ ﺧﻼﻑ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻓﻬﻲ ﻣ‪‬ﻌﺠِﺰﺓ ﻟﺮﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬ ‫ﻗﻮﻟﻪ‪ِ ﴿] :‬اذْ َ ْ ُ ُ‬
‫ُﻐﺸﻴﻜﻢ َ َ‬ ‫)‪(١‬‬
‫ﻭﺳﻠﻢ( ﺣﻴﺚ ﻏﹶﺸِﻲ‪ ‬ﺍﳉﻤﻴﻊ‪ ‬ﺍﻟﻨﻮﻡ‪ ‬ﰲ ﻭﻗﺖ ﺍﳋﻮﻑ‪) .‬ﺻﺎﻭﻱ(‬
‫ً‬
‫اﻣﻨﺔ﴾ ﻣﺼﺪﺭ‪ ‬ﲟﻌﲎ ﺍﻷﻣﻦِ ﻛﺎﳌﹶﻨﻌﺔ‪ ،‬ﻭﺇﻥﹾ ﻛﺎﻥ ﻗﺪ ﻳﻜﻮﻥ ﺻﻔﺔﹰ ﲟﻌﲎ ½ﺃﻣﲔ¼ ﻛﻤﺎ ﺫﹶﻛﹶﺮﻩ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻣﻨﺎ[ ﻓﹶﺴ‪‬ﺮﻩ ﺑﻪ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿‬ ‫)‪(٢‬‬
‫ََ َ‬
‫ﺍﻟﺮﺍﻏﺐ‪ .‬ﻭﻧﺼﺒﻪ ﺇﻣﺎ ﻷﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻮﻻ ﻷﺟ‪‬ﻠﻪ ﺃﻭ ﺣﺎﻻ‪) .‬ﺍﻟﺸﻬﺎﺏ‪ ،‬ﺍﻟﻠﺒﺎﺏ ﻭﻏﲑﳘﺎ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺮﻛﻢ ﺑ ِ ٖ ﴾[ ﻫﺬﺍ ﺃﺻﻞﹸ ﺍﻟﻄﻬﺎﺭﺓِ ﺑﺎﳌﺎﺀ ﰲ ﺍﻷﺣﺪﺍﺙ ﻭﺍﻟﻨ‪‬ﺠﺎﺳﺎﺕ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻟﻴﻄ َ ُ ْ‬ ‫اﻟﺴﻤﺎءِ َ ٓ ً‬
‫ﻣﺎء ُ َ‬ ‫ﻣﻦ َ ٓ‬ ‫وﻳﻨﺰ ُل ﻋَﻠ ْ ُ ْ‬
‫َﻴﻜﻢ َ‬ ‫ﻗﻮﻟﻪ‪َ ُ َ ﴿] :‬‬ ‫)‪(٣‬‬
‫ﺮﻛﻢ ﺑ ِ ٖ ﴾ ﻣِﻦ ﺍﻷﺣﺪﺍﺙ[ ﻭﺫﻟﻚ ﺃ‪‬ﻢ ﻭ‪‬ﻗﻌﻮﺍ ﰲ ﻛﹶﺜِﻴﺐِ ﺭ‪‬ﻣ‪‬ﻞٍ ﻳ‪‬ﺸﻖ‪ ‬ﺍﳌﹶﺸﻲ ﻋﻠﻴﻬﻢ ﻓﻴﻪ ﻟِﻠِﻴﻨِﻪ ﻭﻧ‪‬ﻌﻮﻣﺘِﻪ‪ ،‬ﻭﺍﺷﺘﺪ‪ ‬ﻋﻠﻴﻬﻢ‬ ‫ﻟﻴﻄ َ ُ ْ‬‫ﻗﻮﻟﻪ‪َ ُ ﴿] :‬‬ ‫)‪(٤‬‬
‫ﺍﳋﻮﻑ‪ ‬ﻣِﻦ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺍﻟﻌﺪﻭ‪ ‬ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ‪ ،‬ﻓﺄﻟﻘﻰ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺍﻟﻨﻌﺎﺱ‪ ‬ﻭﻫﻮ ﺍﻟﻨﻮﻡ ﺍﳋﻔﻴﻒ‪ ،‬ﻓﹶﺎﺣ‪‬ﺘ‪‬ﻠﹶﻢ ﻣ‪‬ﻌ‪ ‬ﹶﻈﻤ‪‬ﻬﻢ‪ ،‬ﻓﹶﺄﻓﹶﺎﻗﹸﻮﺍ‬
‫ﻓﻮ‪‬ﺟﺪﻭﺍ ﺃﻧﻔﺴ‪‬ﻬﻢ ﻣ‪‬ﺤﺘﺎﺟِﲔ ﺇﱃ ﺍﳌﺎﺀ ﻟِﻌ‪‬ﻄﹶﺸِﻬﻢ ﻭﺣ‪‬ﺪﺛِﻬﻢ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﺖ ﻗﺮﻳﺶ ﺳ‪‬ﺒﻘﺘ‪‬ﻬﻢ ﻋﻠﻰ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﰲ ﺑﺪﺭٍ‪ ،‬ﻓﻮ‪‬ﺳﻮ‪‬ﺱ ﳍﻢ‬
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‫ﺍﻟﺸﻴﻄﺎﻥ ﲟﺎ ﺫﻛﺮﻩ ﺍﳌﻔﺴ‪‬ﺮ‪ ،‬ﻓﺮ‪‬ﺩ‪ ‬ﺍﷲُ ﺗﻌﺎﱃ ﻛﻴﺪ‪‬ﻩ ﺑﺄﻥ ﺃﹶﻧﺰﻝﹶ ﻋﻠﻴﻬﻢ ﻣ‪‬ﻄﺮﺍ ﻛﺜﲑﺍ‪ ،‬ﻓﺸ‪‬ﺮِﺑ‪‬ﻮﺍ ﻭﺗ‪‬ﻄﻬ‪‬ﺮ‪‬ﻭﺍ ﻭﻣ‪‬ﻠﺆ‪‬ﻭﺍ ﻗِﺮ‪‬ﺑ‪‬ﻬﻢ‪ ،‬ﻭﺗ‪‬ﻠﺒ‪‬ﺪ ﺍﻟﺮﻣﻞﹸ‬
‫ﻭﺟ‪‬ﻤ‪‬ﺪ ﺣﱴ ﺳ‪‬ﻬ‪‬ﻞﹶ ﺍﳌﹶﺸﻲ‪ ‬ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻨﻮﻣﻬﻢ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺸﺪﻳﺪِ ﺍﳋﻮﻑِ ﻣِﻦ ﺃﹶﻋﻈﻢِ ﻣ‪‬ﻌﺠِﺰﺍﺕِ ﺍﻟﻨﱯ‪) ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬
‫½ﻭﺍﳉﹶﻨﺎﺑﺎﺕ¼ ﻋﻄﻒ‪ ‬ﺧﺎﺹ‪ ‬ﻋﻠﻰ ﻋﺎﻡ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭ‪‬ﺳﻮ‪‬ﺳﺘ‪‬ﻪ ﺇﻟﻴﻜﻢ‪...‬ﺇﱁ[ ﺍﻟﺮﺟﺰ ﰲ ﺍﻷﺻﻞ ﺍﻟﻌﺬﺍﺏ‪ ‬ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺃﺭﻳﺪ ﺑﻪ ﻫﻨﺎ ﻧﻔﺲ‪ ‬ﻭﺳﻮﺳﺔِ ﺍﻟﺸﻴﻄﺎﻥ ﻣ‪‬ﺠﺎﺯﺍ ﻟِﻤ‪‬ﺸﻘﱠﺘِﻬﺎ ﻋﻠﻰ ﺃﻫﻞ‬ ‫)‪(٥‬‬
‫ﺍﻹﳝﺎﻥ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﻛﻞﱡ ﻣﺎ ﺍﺷﺘﺪ‪‬ﺕ ﻣ‪‬ﺸﻘﹼﺘ‪‬ﻪ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﻓﻬﻮ ﺭِﺟﺰ‪) .‬ﻭﺳﻴﺄﰐ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ(‪) .‬ﻛﺮﺧﻲ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﺳﻮﺳﺘ‪‬ﻪ ﺇﻟﻴﻜﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺮِّﺟﺰ ﺍﻟﻮﺳﻮﺳﺔﹸ ﻷﻥﹼ ﺍﻟﻜﻔﺎﺭ ﻟﹶﻤ‪‬ﺎ ﻧ‪‬ﺰﻟﻮﺍ ﻋﻠﻰ ﺍﳌﺎﺀ‬ ‫)‪(٦‬‬
‫ﻭ‪‬ﺳ‪‬ﻮﺱ‪ ‬ﺍﻟﺸﻴﻄﺎﻥﹸ ﺇﻟﻴﻬﻢ )ﺃﻱ ﺍﳌﺆﻣﻨﲔ( ﻭﺧ‪‬ﻮ‪‬ﻓﻬﻢ ﻣﻦ ﺍﳍﻼﻙ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﻧﺰﻝ ﺍﳌﻄﺮ ﺯﺍﻟﺖ ﺗﻠﻚ ﺍﻟﻮ‪‬ﺳﻮﺳﺔ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺑﻌﻀ‪‬ﻬﻢ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻨﻪ‬
‫ﻴﻄﻬﺮ ُ ۡﻢ ِ ٖﺑﻪ﴾ ﻷﻥﹼ ﻣﻌﻨﺎﻩ‬ ‫ﺍﻻﺣﺘﻼﻡ‪ ‬ﻷﻥ ﺫﻟﻚ ﻣﻦ ﻭ‪‬ﺳﺎﻭﺱِ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻳ‪‬ﻠﺰ‪‬ﻡ ﺍﻟﺘﻜﺮﺍﺭ ﺑﻘﻮﻟﻪ ﴿ﻟ ِ‬
‫ُ َ ِّ َ‬
‫ٰۡ‬ ‫ﻋﻨﻜﻢ ْ‬ ‫ْ‬
‫ﻳﺬ ِﻫﺐ ۡ ُ ْ‬
‫اﻟﺸﻴﻄﻦ﴾ ﺇﺯﺍﻟﺔﹸ ﺟﻮﻫﺮ ﺍﳌﹶﲏ‪ ‬ﻋﻦ ﺃﻋﻀﺎﺋﻬﻢ ﻓﺈﻧ‪‬ﻪ ﺷﻲﺀٌ ﻣﺴﺘﺨﺒ‪‬ﺚ‪،‬‬ ‫ِ‬ ‫رﺟﺰ َّ‬
‫ِ َ‬ ‫َ َ‬ ‫ُ‬
‫ﺣ‪‬ﺼﻮﻝ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺍﳌﺮﺍﺩ‪ ‬ﻣﻦ ﻗﻮﻟﻪ ﴿‬
‫ﻭﻫﻮ ﺍﻷَﻭﱃ )ﻭﻟﺬﺍ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"( ﻷﻥ‬
‫ﺗﺄﺛﲑ ﺍﳌﺎﺀ ﰲ ﺇﺯﺍﻟﺔ ﺍﻟﻌﲔ ﺗﺄﺛﲑ ﺣﻘﻴﻘﻲ‪ ،‬ﺃﻣ‪‬ﺎ ﺗﺄﺛﲑﻩ ﰲ ﺇﺯﺍﻟﺔ ﺍﻟﻮﺳﻮﺳﺔ ﻋﻦ ﺍﻟﻘﻠﺐ ﻓﺘﺄﺛﲑ‪ ‬ﳎﺎﺯﻱ‪ ،‬ﻭﲪﻞ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺃﹶﻭﱃ‬
‫ﻣِﻦ ﺣ‪‬ﻤﻠِﻪ ﻋﻠﻰ ﺍ‪‬ﺎﺯ‪) .‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﺑﺘﺼﺮﻑ ﻭﺯﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﻛﻨﺘﻢ ﻇِﻤ‪‬ﺎﺀً[ ﺟ‪‬ﻤﻊ‪ ½ ‬ﹶﻇﻤ‪‬ﺂﻥ¼‪ ،‬ﻛـ½ﻋِﻄﹶﺎﺵ¼ ﺟ‪‬ﻤﻊ‪½ ‬ﻋ‪‬ﻄﹾﺸ‪‬ﺎﻥ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻥﹾ ﺗ‪‬ﺴ‪‬ﻮﺥ‪ ‬ﰲ ﺍﻟ ‪‬ﺮﻣ‪‬ﻞِ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺜﹶﺒﺎﺕ ﺍﻷﻗﺪﺍﻡ ﺍﻟﺜﺒﺎﺕ ﺍﳊِﺴ‪‬ﻲ ﻷﻥ ﺍﳌﹶﻄﹶﺮ ﻟﹶﺒ‪‬ﺪ‪‬‬ ‫)‪(٨‬‬
‫‪Å‬‬
‫‪283‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﻳﻦ‬
‫اﻟﺬ ْ َ‬‫ﻓﺜ ُﺘﻮا ِ‬ ‫ﻌﻜﻢ﴾ ﺑﺎﻟﻌﻮن واﻟﻨﺼﺮ)‪َ َ ﴿ (٣‬‬ ‫ْﻤﻠﺌﮑ َِﺔ﴾ اﻟﺬﻳﻦ أﻣﺪ ﺑﻬﻢ اﳌﺴﻠﻤﲔ ﴿اَ ْ﴾ أي ﺑﺄﱐ ﴿َﻣ َ ُ ْ‬ ‫﴿ا ِذْ ُ ْﻳﻮ ِ ْ َرﺑ َ ا ِ َ اﻟ َ ٰ ٓ ِ‬
‫)‪(٢‬‬ ‫)‪(١‬‬

‫اﻻﻋﻨﺎق﴾ أي اﻟﺮؤوس)‪َ ﴿ (٤‬وا ْ ِ ُ ْﺑﻮا‬ ‫ﻳﻦ َﻛ َ ُ وا َْ‬

‫اﻟﺮﻋﺐ﴾ اﳋﻮف ﴿ َﻓﺎ ْ ِ ُ ْﺑﻮا َ ْ َ‬ ‫ﻣﻨﻮا﴾ ﺑﺎﻹﻋﺎﻧﺔ واﻟﺘﺒﺸﲑ ﴿ َ ُ ْ‬
‫?‬
‫ﻓﻮق ْ َ ْ َ ِ‬ ‫اﻟﺬ ْ َ‬ ‫ﺳﺎﻟ ِ ْ ِ ْ ُ ُ ْ ِ‬
‫ﻗﻠﻮب ِ‬ ‫َ ُْ‬
‫ِﻣﻨْ ُ ْﻢ ُﻞ َ َ ٍ‬
‫ﺑﻨﺎن﴿‪ ﴾﴾۱۲‬أي أﻃﺮاف اﻟﻴﺪﻳﻦ واﻟﺮﺟﻠﲔ‪ ،‬ﻓﻜﺎن اﻟﺮﺟﻞ ﻳﻘﺼﺪ ﺿﺮب رﻗﺒﺔ اﻟﻜﺎﻓﺮ ﻓﺘﺴﻘﻂ ﻗﺒﻞ أن ﻳﺼﻞ‬
‫‪٣‬‬ ‫‪٢‬‬
‫إﻟﻴﻪ ﺳﻴﻔﻪ‪ ،‬ورﻣﺎﻫﻢ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻘﺒﻀﺔ ﻣﻦ اﳊ ﻓﻠﻢ ﻳﺒﻖ ﻣﺸﺮك إﻻ دﺧﻞ ﰲ ﻋﻴﻨﻴﻪ ﻣﻨﻬﺎ ﺷﻲء ﻓﻬﺰﻣﻮا ﴿ ٰذﻟ ِ َ ﴾‬
‫‪٤‬‬ ‫‪٤‬‬ ‫‪٢‬‬ ‫‪٣‬‬

‫ﺷﺪﻳﺪ اﻟْﻌ َ ِ‬
‫ِﻘﺎب﴿‪ ﴾﴾۱۳‬ﻟﻪ‬
‫)‪(٥‬‬
‫ﻓﺎن اﷲَ َ ِ ْ ُ‬
‫ورﺳ ْ َﻮﻟ ٗ َ ِ‬
‫اﷲ َ َ ُ‬ ‫وﻣﻦ َ ِ ِ‬
‫ﺸﺎﻗﻖ َ‬ ‫اﷲ َ َ ُ ْ َ‬
‫ورﺳﻮﻟ ٗ َ َ‪ْ ٥‬‬ ‫اﻟﻌﺬاب اﻟﻮاﻗﻊ ﺑﻬﻢ ﴿ ِ َﺑﺎﻧ ُ ْﻢ َ ٓ‬
‫ﺷﺎﻗﻮا﴾ ﺧﺎﻟﻔﻮا ﴿ َ‬
‫‪٥‬‬
‫ُ )‪(٦‬‬
‫ﻓﺬوﻗﻮہُ﴾ ‪...........................................................................‬‬ ‫ﻜﻢ﴾ اﻟﻌﺬاب ﴿ َ ُ ْ ُ ْ‬ ‫﴿ذٰ ِ ْ‬

‫ﺫﻟﻚ ﺍﻟﺮﻣﻞﹶ ﻭﺻﻴ‪‬ﺮﻩ ﲝﻴﺚ ﻻ ﺗ‪‬ﻐ‪‬ﻮﺹ‪ ‬ﺃﺭﺟﻠﹸﻬﻢ ﻓﻴﻪ ﻓﻘﹶﺪ‪‬ﺭﻭﺍ ﻋﻠﻰ ﺍﳌﹶﺸ‪‬ﻲ ﻋﻠﻴﻪ ﻛﻴﻒ ﺃﺭﺍﺩﻭﺍ‪ ،‬ﻭﻟﻮﻻ ﻫﺬﺍ ﺍﳌﻄﺮ‪ ‬ﻟﹶﻤ‪‬ﺎ ﻗﹶﺪ‪‬ﺭ‪‬ﻭﺍ ﻋﻠﻴﻪ‪،‬‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻓﺎﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ﴿ِِﺑﻪ﴾ ﺇﱃ ﺍﳌﻄﺮ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀ‪‬ﻬﻢ ﺇﻥﹼ ﺍﳌﺮﺍﺩ ﺍﻟﺜﺒﺎﺕ ﺍﳌﹶﻌﻨﻮﻱ ﻭﺍﻟﻀﻤﲑ ﰲ ﴿ِِﺑﻪ﴾ ﻋﺎﺋﺪ ﺇﱃ‬
‫ﺍﻟﺮﺑﻂ‪ ،‬ﻭﺍﳌﻌﲎ ﻳ‪‬ﺜﺒ‪‬ﺖ ﺑﺎﻟﺮﺑﻂ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﺣﱴ ﺗ‪‬ﺜﺒ‪‬ﺖ‪ ‬ﰲ ﺍﳌﹶﻌ‪‬ﺮ‪‬ﻛﺔ ﻷﻥ ﻣ‪‬ﻦ ﻛﺎﻥ ﻗﹶﻠﺒ‪‬ﻪ ﺿﻌﻴﻔﺎﹰ ﻓﹶﺮ‪ ‬ﻭﱂ ﻳ‪‬ﻘِﻒ‪ ‬ﻓﹶﻠﻤ‪‬ﺎ ﻗﹶﻮ‪‬ﻯ ﺍﷲُ ﺗﻌﺎﱃ‬
‫ﻗﻠﻮﺑ‪‬ﻬﻢ ﻻ ﺟ‪‬ﺮ‪‬ﻡ‪ ‬ﺛﹶﺒﺖ ﺃﻗﺪﺍﻣ‪‬ﻬﻢ‪) .‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮ‪‬ﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ْ‬
‫ﻜﺔ﴾ ﻟﻠﻌﻬﺪ ﺍﻟﺬﱢﻛﺮﻯ ﺃﻱ ﺍﳌﺬﻛﻮﺭِﻳﻦ ﻓﻴﻤﺎ ﺳ‪‬ﺒ‪‬ﻖ ﰲ ﻗﻮﻟِﻪ‪:‬‬ ‫ﺪ‪...‬ﺇﱁ[ ﹶﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭ ﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﰲ ﴿ َ‬
‫اﻟﻤﻠ ِ َ ِ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺬﻳﻦ ﺃﹶﻣ‪ ‬‬ ‫)‪(١‬‬
‫ْ‬ ‫ۡ ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻜﺔ﴾‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫اﻟﻤﻠ ِ َ ِ‬
‫ﻣﻦ َ‬‫ّ َ‬
‫ﺑﺎﻟﻒ ِ‬ ‫﴿ا َ ِ ّ ۡ ُ ِ ّ ُ ُ‬
‫ﻣﻤﺪﻛﻢ ِ َ ٍ‬

‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺑﺄﱐ[ ﻗﺪ ﻣﺮ‪ ‬ﻭﺟﻬ‪‬ﻪ ﻏﲑ‪ ‬ﺑﻌﻴﺪ ﻓﺘ‪‬ﺬﻛﱠﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻌ‪‬ﻮﻥ ﻭﺍﻟﻨ‪‬ﺼﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊِ ﺍﻹﺷﻜﺎﻟﹶﲔ؛ ﺃﺣﺪﳘﺎ ﺃﻥﹼ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻛﻴﻒ ﻳﻜﻮﻥ ﻣ‪‬ﻊ‪ ‬ﺃﺣﺪ ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﺗﻌﺎﱃ ﻣﱰﱠﻩ ﻋﻦ‬ ‫)‪(٣‬‬
‫ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ ﻭﺇﻥ ﺳﻠﱠﻤﻨﺎ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳﻜﻮﻥ ﻣ‪‬ﻊ‪ ‬ﻛﻞِّ ﺃﹶﺣ‪‬ﺪ ﻓﹶﻠِﻢ ﺧ‪‬ﺺ‪ ‬ﺍﳌﺆﻣﻨﻮﻥ ﺃﻭ ﺍﳌﻼﺋﻜﺔﹸ ﺑﺎﳌﹶﻌِﻴ‪‬ﺔ؟‪ ،‬ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﳌﹶﻌِﻴ‪‬ﺔ‬
‫ﻫﺎﻫﻨﺎ ﻟﻴﺲ ﻋﻠﻰ ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ ﺑﻞ ﺍﳌﺮﺍﺩ ﻣﻌﻨﺎﻩ ﺍ‪‬ﺎﺯﻱ ﻭﻫﻮ ﻣﻌﻴﺘﻪ ﺗﻌﺎﱃ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺼﻔﺎﺕ ﻻ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺬﺍﺕ ﰒ ﺍﳌﻌﻴﺔ ﻋﻠﻰ‬
‫ﺻﺔﹲ ﻭﻫِﻲ ﺍﳌﹶﻌﻴﺔ ﺑﺎﻟﻌ‪‬ﻮﻥ ﻭﺍﻟﻨﺼﺮ‪،‬‬‫ﻗِﺴﻤﲔ‪ :‬ﺃﺣﺪﳘﺎ ﻣﻌﻴ‪‬ﺔﹲ ﻋﺎ ‪‬ﻣﺔﹲ ﻭﻫﻲ ﺍﳌﹶﻌﻴﺔ ﺑﺎﻟﻌِﻠﻢ ﻭﺍﻟﻘﹸﺪﺭﺓ ﻓﻬﻲ ﺷﺎﻣﻠﺔ ﻟﻜﻞ ﺃﺣﺪ‪ .‬ﻭﺍﻟﺜﺎﱐ ﻣ‪‬ﻌﻴ‪‬ﺔ ﺧﺎ ‪‬‬
‫ۡ ْ‬
‫ﻣﺤﺴﻨﻮن﴾ ]ﺍﻟﻨﺤﻞ‪] .[١٢٨:‬ﻋﻠﻤﻴﺔ[‬‫ۡ‬ ‫اﺗﻘﻮا َّوا َّ ِ ۡﻳﻦ ﻫﻢ‬
‫ۡ‬
‫ﻳﻦ َّ َ‬
‫ﻭﻫﺬﻩ ﺧﺎﺻ‪‬ﺔ ﺑﺎﳌﹸﺘ‪‬ﻘﲔ ﻭﺍﳌﹸﺤ‪‬ﺴِﻨﲔ ﻭﺍﻟﺼ‪‬ﺎﺑﺮﻳﻦ ﻛﻤﺎ ﻗﺎﻝ‪ِ ﴿ :‬ان اﷲ ﻣﻊ ا َّ ۡ‬
‫ِ‬
‫َ ُ ُّ ِ ُ َ‬ ‫َ‬ ‫َّ َ َ َ‬
‫ﻓﻮق﴾ ﻭﻗﺪ ﺗ‪‬ﻮ‪‬ﺳ‪‬ﻊ‪ ‬ﻓﻴﻪ ﺣﻴﺚ ﺍﺳﺘ‪‬ﻌﻤﻠﻮﻩ ﻣﻔﻌﻮﻻ ﺑﻪ ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻠﹸﻪ ﻇﺮﻑ‪ ‬ﻣﻜﺎﻥٍ ﻣﻼﺯﻡ ﻟﻠﻈﺮﻓﻴﺔ‪،‬‬ ‫ْ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﺮ‪‬ﺅ‪‬ﻭﺱ‪ [‬ﺗﻔﺴﲑ ﻟﻠﻔ ِ‬
‫ﻆ ﴿َ َ‬ ‫)‪(٤‬‬
‫ﺿﺮ‪‬ﺏ‪ ‬ﺭ‪‬ﻗﺒ‪‬ـَﺔِ ﺍﻟﻜﺎﻓﺮ‪...‬ﺇﱁ¼‪ ،‬ﻓﻘﺪ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﻗﻮﻟﹶﲔ‪،‬‬
‫ﺼﺪ‪ ‬‬
‫ﻓﻮق﴾ ﺯﺍﺋﺪﺓ ﻭﻗﺪ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ‪½ :‬ﻳ‪‬ﻘ ِ‬‫ْ‬
‫ﻭﻗﻴﻞ ﺇﻥ ﻟﻔﻈﺔﹶ ﴿ َ َ‬
‫ﻓﻮق﴾ ﲟﻌﲎ ½ﻋﻠﻰ¼‬ ‫ْ‬ ‫ْ‬
‫ﻓﻮق﴾ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﻇﺮﻓﻴﺘﻬﺎ ﻭﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ ﺃﻱ ½ﻓﺎﺿﺮﺑﻮﻫﻢ ﻓﹶﻮﻕ‪ ‬ﺍﻷﻋﻨﺎﻕ¼ ﻭﻗﻴﻞ‪ :‬ﺇﻥﹼ ﴿ َ َ‬ ‫ﻭﻗﻴﻞ‪ :‬ﺇﻥﹼ ﴿ َ َ‬
‫ﻭﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ ﺃﻳﻀﺎ‪ ،‬ﺃﻱ ½ﻓﺎﺿﺮﺑﻮﻫﻢ ﻋﻠﻰ ﺍﻷﻋﻨﺎﻕ¼‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻟﻪ[ ﺇﳕﺎ ﹶﻗﺪ‪‬ﺭﻩ ﻟِﺌﹶﻼﹼ ﺗ‪‬ﺨﻠﹸﻮ‪ ‬ﺍﳉﻤﻠﺔﹸ ﺍﻟﻠﱵ ﻭ‪‬ﻗﻌﺖ ﺧﱪ‪ ‬ﺍﳌﺒﺘﺪﺃِ ﻋﻦ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﺍﳌﺒﺘﺪﺃ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻜﻢ﴾‪...‬ﺇﱁ[ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻣﺒﺘﺪﺃ ﺧﱪﻩ ﳏﺬﻭﻑ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔ ﺴ‪‬ﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔﹸ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ ۡ ۡ‬
‫ﻓﺬوﻗﻮھُ﴾ ﻻ ﺗﻌﻠﱡﻖ ﻟﻪ ﲟﺎ ﻗﺒﻠﹶﻪ‬
‫َ ُ ُ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ذٰ ِ ُ ْ‬ ‫)‪(٦‬‬
‫ْ ٰ‬
‫ﻟﻠﻜﻔﺮﻳﻦ ﴾ ﻋﻄﻒ ﻋﻠﻰ ﴿ ٰ ِ ُ ْ‬
‫ۡ‬
‫ذﻟﻜﻢ﴾ ﺃﻭ ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﻣ‪‬ﻌ‪‬ﻪ‪) .‬ﺻﺎﻭﻱ(‬ ‫ِ َ‬
‫ِ‬ ‫ﻣﻦ ﺟﻬﺔ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻗﻮﻟﻪ ﴿ َ َ َّ‬
‫وان ِ‬

‫‪284‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﻳﻦ َﻛ َ ُ ْوا َ ْ ً‬
‫زﺣﻔﺎ﴾‬
‫)‪(٢‬‬
‫اﻟﺬ ْ َ‬
‫ﺘﻢ ِ‬ ‫اذا َﻟﻘ ِ ْ ُ ُ‬ ‫ﻳﻦ َ ُ‬
‫ﻣﻨﻮا ِ َ‬ ‫ﻋﺬاب اﻟﻨﺎرِ﴿‪َ ﴿ ﴾﴾۱۴‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻳﻦ﴾ ﰲ اﻵﺧﺮة ﴿ َ َ َ‬
‫أﻳﻬﺎ اﻟﻜﻔﺎر ﰲ اﻟﺪﻧﻴﺎ ﴿َو َان ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ‬
‫)‪(١‬‬

‫ﻳﻮﻣ ِ ٍﺬ﴾ أي ﻳﻮم‬ ‫وﻣﻦ َﻳﻮﻟ ِ ْﻢ َ ْ َ‬ ‫اﻻدﺑﺎر﴿‪ ﴾﴾۱۵‬ﻣﻨﻬﺰﻣﲔ ﴿ َ َ ْ‬

‫)‪(٤‬‬
‫أي ﳎﺘﻤﻌﲔ)‪ (٣‬ﻛﺄ‪‬ﻢ ﻟﻜﺜﺮ‪‬ﻢ ﻳﺰﺣﻔﻮن ﴿ َ َ‬
‫ﻓﻼ ُ َ ْ‬
‫ﺗﻮﻟﻮ ُ ُﻢ ْ َ ْ َ َ‬
‫ﻟﻘﺘﺎل﴾ ﺑﺄن ﻳﺮﻳﻬﻢ اﻟﻔﺮة ﻣﻜﻴﺪة وﻫﻮ ﻳﺮﻳﺪ اﻟﻜﺮة ﴿ َ ْاو ُ َ َ ً‬
‫?‬
‫ﻣﺘﺤﻴﺰا﴾ ﻣﻨﻀﻤﺎ‬ ‫دﺑﺮہ ِاﻻ ُ َ‬
‫ﻣﺘ َ ًﻓﺎ﴾ ﻣﻨﻌﻄﻔﺎ ﴿ ِ َ ٍ‬ ‫ﻟﻘﺎﺋﻬﻢ ﴿ ُ ُ َ‬
‫?‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ْ )‪(٩‬‬
‫وﺑﺌﺲ ْ َ ِ‬
‫اﻟﻤﺼ ْ ُ﴿‪﴾﴾۱۶‬‬ ‫ﻨﻢ َ ِ ْ َ‬ ‫ﻣﻦ اﷲ ِ َ َ ٰ‬
‫وﻣﺎو ُ َﺟ َ ُ‬ ‫ﺑﺎء﴾ رﺟﻊ)‪ٍ َ َ ِ ﴿(٧‬‬
‫ﻐﻀﺐ‬ ‫ﻓﺌﺔ﴾ ﲨﺎﻋﺔ ﻣﻦ اﳌﺴﻠﻤﲔ ﻳﺴﺘﻨﺠﺪ ﺑﻬﺎ ﴿ َ َ ْ‬
‫ﻓﻘﺪ َ ٓ َ‬ ‫﴿ا ِ ٰ ِ َ ٍ‬
‫)‪(٨‬‬ ‫?‬
‫َ‬ ‫‪٢‬‬ ‫‪٢‬‬

‫ﳐﺼﻮص ‪.....................................................................‬‬ ‫)‪(١٢‬‬ ‫)‪(١١‬‬

‫اﳌﺮﺟﻊ ﻫﻲ)‪ ،(١٠‬وﻫﺬا‬

‫ۡ‬ ‫ْ ٰ‬
‫اﻟﻨﺎر﴾‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻋﺬاب َّ ِ‬ ‫ﻠﻜﻔﺮﻳﻦ‬
‫ِ ِ َ َ َ َ‬ ‫ﻗﻮﻟﻪ‪] :‬ﰲ ﺍﻟﺪﻧﻴﺎ[ ﺇﻧ‪‬ﻤﺎ ﹶﻗﺪ‪‬ﺭﻩ ﻟِﺌﹶﻼ ﻳ‪‬ﻠﺰ‪‬ﻡ ﺍﻟﺘﻜﺮﺍﺭ ﺑﻘﻮﻟﻪ‪َّ َ َ ﴿ :‬‬
‫وان ﻟ ِ‬ ‫)‪(١‬‬
‫ﻳﻦ َﻛ َ ُ ْوا َ ْ ً‬
‫زﺣﻔﺎ﴾‪...‬ﺍﻵﻳﺔ[ ﻓﻴﻬﺎ ﲢﺮﱘ ﺍﻟﻔِﺮﺍﺭ ﻣﻦ ﺍﻟﺰﺣﻒ ﻭﺃﻧﻪ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺇﻻﹼ ﻣ‪‬ﻦ ﻭ‪‬ﻟﹼﻰ ﻣ‪‬ﺘﺤﺮ‪‬ﻓﺎ ﻟﻘﺘﺎﻝ ﺑﺄﻥ‬ ‫اﻟﺬ ْ َ‬
‫ﺘﻢ ِ‬‫ﻗﻮﻟﻪ‪﴿] :‬ا ِذَا َﻟﻘ ِ ْ ُ ُ‬ ‫)‪(٢‬‬
‫ﻳ‪‬ﺮﻳ‪‬ﻬﻢ ﺍﻟﻔﹶﺮ‪‬ﺓﹶ ﻭﻫﻮ ﻳﺮﻳﺪ ﺍﻟﻜﹶﺮ‪‬ﺓﹶ ﺃﻭ ﻣﺘﺤﻴ‪‬ﺰﺍﹰ ﺇﱃ ﲨﺎﻋﺔ ﻳ‪‬ﺴﺘﻨﺠِﺪ ﺑِﻬﺎ‪) .‬ﺍﻹﻛﻠﻴﻞ ﲝﺬﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﳎﺘﻤﻌِﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻧﺘﺼﺎﺑﻪ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺍﳌﻔﻌﻮﻝ ﻓﻘﻂ‪ ،‬ﻭﻫﻮ ﻣﺼﺪﺭ ½ﺯ‪‬ﺣ‪‬ﻒ‪ ‬ﺍﻟﺼﱯ‪ ¼‬ﺇﺫﺍ ﺩ‪‬ﺏ‪ ‬ﻋﻠﻰ ﻣ‪‬ﻘﻌﺪﻩ ﻗﻠﻴﻼ‬ ‫)‪(٣‬‬
‫ﻗﻠﻴﻼ ﺳ‪‬ﻤ‪‬ﻲ ﺑﻪ ﺍﳉﻤﻊ‪ ‬ﺍﻟﻜﺜﲑ‪) .‬ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫دﺑﺎَر﴾[ ﻳ‪‬ﻄﻠﹶﻖ ﺍﻟﺪﺑﺮ ﻋﻠﻰ ﻣﻘﺎﺑﻞ ﺍﻟﻘﹸﺒﻞ ﻭﻳ‪‬ﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻈﱠﻬﺮ ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻨﺎ‪ ،‬ﻭﺍﳌﻘﺼﻮﺩ ﻣﻠﺰﻭﻡ ﺗﻮﻟﻴﺔ ﺍﻟﻈﻬﺮ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ ََﻼ ُ َ ْ‬
‫ﺗﻮﻟﻮ ُ ُﻢ ْاﻻ َ ْ َ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﻫﻮ ﺍﻻ‪‬ﺰﺍﻡ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻠﻔﻆ ﺍﺳﺘ‪‬ﻌﻤﻞ ﰲ ﻣﻠﺰﻭﻡ ﻣﻌﻨﺎﻩ‪ ،‬ﻓﻘﻮﻝ ﺍﳌﻔﺴﺮ ½ﻣﻨﻬﺰﻣِﲔ¼ ﺑﻴﺎﻥ ﻟﻠﻤﺮﺍﺩ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﻳﻮﻡ‪ ‬ﻟﻘﺎﺋِﻬﻢ[ ﻫﺬﺍ ﺣﻞﹼ ﻣﻌﲎ ﻭﺇﻻ ﻓﻤﻘﺘﻀٰﻰ ﻛﻮﻥِ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ½ﺇﺫ¼ ﻋﻮﺿﺎ ﻋﻦ ﲨﻠﺔ ﺃﻥ ﻳﻘﻮﻝ‪½ :‬ﺃﻱ ﻳﻮﻡ‪ ‬ﻟﻘِﻴﺘﻤﻮﻫﻢ¼‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺄﻥ ﻳ‪‬ﺮﻳﻬﻢ ﺍﻟﻔﹶ ‪‬ﺮﺓﹶ[ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ ﻭﻫﻲ ﺍﳌﹶﺮ‪‬ﺓ ﻣِﻦ ﺍﻟﻔﹶﺮ‪ ‬ﲟﻌﲎ ﺍﻟﻔِﺮﺍﺭ ﺃﻱ ﺍﳍﺮﺏ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺭ‪‬ﺟ‪‬ﻊ[ ﺃﺷﺎﺭ‪ ‬ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒ‪ ‬ﻮﺀَ ﻫﺎﻫﻨﺎ ﺑِﻤﻌﲎ ﺍﻟﺮﺟﻮﻉ ﻛﻤﺎ ﰲ "ﺍﻟﻘﺎﻣﻮﺱ"‪½ :‬ﺑ‪‬ﺎﺀَ ﺇﻟﻴﻪ‪ ،‬ﺭ‪‬ﺟ‪‬ﻊ ﺇﻟﻴﻪ¼‪ ،‬ﻭﺍﻟﺒﺎﺀ ﻟﻠﻤﻼﺑﺴﺔ‪ ،‬ﻭﺃﺻﻞ‬ ‫)‪(٧‬‬
‫ﺍﻟﺒ‪‬ﻮﺀ ﺍﳌﺴﺎﻭﺍﺕ‪ ،‬ﰲ ﺍﻟﺼ‪‬ﺤﺎﺡ‪ :‬ﺍﻟﺒﻮﺀ ﺍﻟﺴﻮﺍﺀُ ﻳﻘﺎﻝ‪½ :‬ﺩ‪‬ﻡ‪ ‬ﻓﻼﻥٍ ﺑ‪‬ﻮﺀٌ ﻟِﺪﻡِ ﻓﻼﻥٍ¼ ﺇﺫﺍ ﻛﺎﻥ ﻛﹸﻔﹸﻮﺍﹰ ﻟﻪ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﺍﳉِﺮﺍﺣﺎﺕ‪‬‬
‫ﺑ‪‬ﻮ‪‬ﺍﺀٌ(( ﺃﻱ ﺳ‪‬ﻮﺍﺀ ﰲ ﺍﻟﻘِﺼﺎﺹ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻣﻦ﴾‪ ،‬ﻭﺍﻟﺒﺎﺀ ﻟﻠﻤﻼﺑﺴﺔ ﺃﻱ ﻣﻠﺘﺒﺴﺎ ﻭﻣﺼﺤﻮﺑﺎ ﺑﻐﻀﺐ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﻐﻀﺐ﴾[ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﻭﻫﻮ ﴿ ۡ‬
‫َ‬ ‫َﻘﺪ َ ٓ َ‬
‫ﺑﺎء ِ َ َ ٍ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ َ ْ‬ ‫)‪(٨‬‬
‫وﻣﺎو ُ﴾‪...‬ﺇﱁ[ ﺃﻱ ﻣ‪‬ﺴﻜﹶﻨﻪ‪ ،‬ﻭﰲ ﺍﻵﻳﺔ ﻭﻋﻴﺪ ﻋﻈﻴﻢ ﻭﻟﺬﻟﻚ ﻗﻴﻞ ﺇﻥ ﺍﻟﻔِﺮﺍﺭ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ ﺑﻌﺪ ﺍﻟﻜﻔﺮ‪) .‬ﺻﺎﻭﻱ(‬ ‫ﻗﻮﻟﻪ‪ٰ ْ َ َ ﴿] :‬‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﺍﳌﹶﺮﺟﻊ‪ ‬ﻫﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﹶﺼِﲑ ﻫﺎﻫﻨﺎ ﺍﺳﻢ‪ ‬ﻣﻜﺎﻥ ﻻ ﻣﺼﺪﺭ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻫِﻲ¼ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﹶﺨﺼ‪‬ﻮﺹ ﺑﺎﻟﺬﹼﻡ‬
‫ﻑ ﻟِﻔﹶﻬﻤِﻪ ﻣِﻦ ﺍﻟﺴﺎﺑِﻖ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﲤﺎﻡِ ﺍﻟﻜﻼﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻣ‪‬ﺤﺬﻭ ‪‬‬
‫ۡ‬ ‫ْ‬ ‫ۡ‬
‫ﻳﻮﻟّ ِ ِ ْ ﴾ ﳐﺼﻮﺹ ﲟﺎ ﺇﺫﺍ ﱂ ﻳ‪‬ﺰِﺩِ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺃﻱ ﻣﻘﺼﻮﺭ‪ ‬ﻋﻠﻰ ﻣﺎ ﺇﺫﺍ‬ ‫وﻣﻦ‬
‫َ َ ُّ َ‬
‫اﻻدﺑﺎر﴾ ﻭﻗﻮﻟﻪ ﴿‬ ‫ﻓﻼ ُﺗﻮ ّﻟ ُۡﻮﻫﻢ‬
‫ُ ُ َ َ َ‬ ‫ََ َ‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ[ ﺃﻱ ﻗﻮﻟﻪ ﴿‬
‫ﱂ ﻳ‪‬ﺰِﻳﺪ‪‬ﻭﺍ‪...‬ﺇﱁ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻭﻫﺬﺍ ﳐﺼﻮﺹ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥﹼ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﺟﻮﺍﺯِ ﺍﻟﺘ‪‬ﺤ‪‬ﻴ‪‬ﺰ ﺇﳕﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻜﻔﺎﺭ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺰِﺩ ﻋﻠﻰ‬
‫ﺍﳌﺴﻠﻤﲔ ﺃﻣ‪‬ﺎ ﺇﺫﺍ ﺯﺍﺩﺕ ﻋﻨﻬﻢ ﻛﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﺭ‪‬ﺑﻊ‪ ‬ﺍﻟﻜﻔﺎﺭ ﻓﻼ ﻳ‪‬ﺤﺮ‪‬ﻡ ﺍﻟﻔِﺮﺍﺭ‪ ،‬ﻭﻗﻴﻞ ﺍﻵﻳﺔﹸ ﳐﺼﻮﺻﺔ ﺑﺄﻫﻞ ﺑﺪﺭ‬
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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫رﻣﻴﺖ﴾‬ ‫ﻗﺘ َﻠ ُ ْﻢ﴾ ﺑﻨﺼﺮه‪ ٢‬إﻳﺎﻛﻢ ﴿ َ َ‬
‫وﻣﺎ َ َ ْ َ‬ ‫ﻘﺘﻠﻮ ُ ْﻢ﴾ ﺑﺒﺪر ﺑﻘﻮﺗﻜﻢ ﴿ َو ٰﻜِﻦ اﷲَ َ َ‬
‫اﻟﻀﻌﻒ ﴿ َﻓﻠ َْﻢ َ ْ ُ ُ ْ‬ ‫ﲟﺎ إذا ﻟﻢ ﻳﺰد اﻟﻜﻔﺎر ﻋ ِّ‬
‫)‪(٣‬‬ ‫)‪(٢)(١‬‬
‫‪٢‬‬
‫ﻛﻔﺎ ﻣﻦ اﳊ ﻻ ﳝﻸ ﻋﻴﻮن اﳉﻴﺶ اﻟﻜﺜﲑ ﺑﺮﻣﻴﺔ ﺑﺸﺮ ﴿ َو ٰﻜِﻦ‬ ‫ﻳﺎ ﳏﻤﺪ أﻋﲔ اﻟﻘﻮم ﴿ا ِذْ َ َ ْ َ‬
‫?‬
‫رﻣﻴﺖ﴾ ﺑﺎﳊ ﻷن ّ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﺣﺴﻨﺎ﴾ ﻫﻮ‬ ‫اﷲ َر ٰ ﴾ ﺑﺈﻳﺼﺎل ذﻟﻚ إﻟﻴﻬﻢ ‪،‬ﻓﻌﻞ ذﻟﻚ)‪ (٦‬ﻟﻴﻘﻬﺮ اﻟﻜﺎﻓﺮﻳﻦ ﴿ َوﻟ ِ ُﺒْ ِ َ ْ ُ ْ ِ‬
‫اﻟﻤﺆﻣﻨ ِ ْ َ ِﻣﻨْ ُ)‪ٓ َ َ (٧‬‬
‫ﺑﻼ ًء﴾ ﻋﻄﺎء ﴿ َ َ ً‬
‫)‪(٨‬‬ ‫?‬
‫َ‬

‫ﻭﺍﳊﺎﺿﺮﻳﻦ ﻣ‪‬ﻌ‪‬ﻪ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﻣﻄﻠﻘﺎﹰ‪) .‬ﺻﺎﻭﻱ ﻣﻊ ﳐﻄﻮﻃﺔ ﲨﺎﻟﲔ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻘﺘﻠﻮ ُ ْﻢ﴾[ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔﹸ ﳌﹼﺎ ﺍﻓﺘ‪‬ﺨﺮ ﺍﳌﺴﻠﻤﻮﻥ ﺑﻌﺪ ﺭﺟﻮﻋﻬﻢ ﻣﻦ ﺑﺪﺭ ﻓﺮﺣﺎﹰ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻘﻮﻝ ﺃﻧﺎ ﻗﺘﻠﺖ‪‬‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻓﻠ َْﻢ َ ْ ُ ُ ْ‬ ‫)‪(١‬‬
‫ﻗﺘﻠ ُ ْ ﴾ ﺃﻱ ﺃﹶﺯﻫ‪‬ﻖ‪‬‬ ‫ٰ‬ ‫ﻓﻠﻢ ْ ۡ ْ‬‫ْ‬
‫ﺗﻘﺘﻠﻮﻫﻢ ﴾ ﺃﻱ ﺗ‪‬ﺰﻫِﻘﹸﻮﺍ ﺃﺭﻭﺍﺣ‪‬ﻬﻢ ﴿ َ ِ َّ‬
‫وﻟﻜﻦ اﷲَ َ َ َ‬ ‫ﻛﺬﺍ‪ ،‬ﺃﻧﺎ ﺃﹶﺳ‪‬ﺮ‪ ‬ﺕ‪ ‬ﻛﺬﺍ‪ ،‬ﻓﻌﻠﹼﻤﻬﻢ ﺍﷲُ ﺗﻌﺎﱃ ﺍﻷﺩﺏ‪ ‬ﺑﻘﻮﻟﻪ‪ُ ُ ُ َ َ َ ﴿ :‬‬
‫ﺃﺭﻭﺍﺣ‪‬ﻬﻢ‪ ،‬ﺃﻭ ﺍﳌﺮﺍﺩ ﻓﻠﻢ ﺗﻘﺘﻠﻮﻫﻢ ﺑﻘﻮﺗﻜﻢ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻔﺴﺮ ﺃﻱ ﻓﻠﻢ ﺗ‪‬ﺆﺛﱢﺮ ﻗﻮ‪‬ﺗ‪‬ﻜﻢ ﰲ ﻗﺘﻠﻬﻢ ﻭﻟﻜﻦ ﺍﻟﺘﺄﺛﲑ ﷲ ﺗﻌﺎﱃ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻓﻠ َْﻢ َ ْ ُ ُ ْ‬
‫ﻘﺘﻠﻮ ُ ْﻢ﴾‪...‬ﺍﻵﻳﺔ[ ﻓﻴﻬﺎ ﺭﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻘﹶﺪ‪‬ﺭﻳ‪‬ﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﻨﺼﺮﻩ ﺇﻳﺎﻛﻢ[ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﺇﺳﻨﺎﺩ‪ ‬ﺍﻟﻘﺘﻞ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣ‪‬ﺠﺎﺯ‪ ‬ﻋﻦ ﻧ‪‬ﺼﺮِﻩ ﺗﻌﺎﱃ‪) .‬ﺍﻟﺸﻬﺎﺏ ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺎ ﻣ‪‬ﺤﻤ‪‬ﺪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳋِﻄﺎﺏ ﻟﻪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ .‬ﻭﻫﻮ ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﷲ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺠﻮﺯ ﺩﻋﺎﺀ ﺍﻟﺮﺳﻮﻝ‬ ‫)‪(٤‬‬
‫ﺑﻨﺪﺍﺀ ½ﻳﺎ ﳏﻤﺪ¼ ﻓﻜﻴﻒ ﻧﺎﺩﻯ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺑﻪ؟ ]ﻋﻠﻤﻴﺔ[‬
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‫‪0 0‬‬
‫رﻣﻴﺖ﴾[ ﻇﺎﻫﺮﻩ ﺍﻟﺘﻨﺎﻗﺾ‪ ‬ﺣﻴﺚ ﲨﻊ ﺑﲔ ﺍﻟﻨﻔﻲ ﻭﺍﻹﺛﺒﺎﺕ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﺃﻥ ﺍﳌﹶﻨﻔﻲ‪ ‬ﺍﻟﺮﻣﻲ‪ ‬ﲟﻌﲎ ﺇﻳﺼﺎﻝ‬ ‫رﻣﻴﺖ ِاذْ َ َ ْ َ‬‫وﻣﺎ َ َ ْ َ‬ ‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬ ‫)‪(٥‬‬
‫ﺍﳊِﺼﻰ ﻷﻋﻴ‪‬ﻨِﻬﻢ ﻭﺍﳌﹸﺜﺒ‪‬ﺖ ﻓﻌﻞ ﺍﻟﺮﻣﻲ ﻛﻤﺎ ﺃﺷﺎﺭ ﳍﺬﺍ ﺍﳉﻮﺍﺏِ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺑﻘﻮﻟﻪ‪½ :‬ﺑﺈﻳﺼﺎﻝ ﺫﻟﻚ ﺇﻟﻴﻬﻢ¼‪ ،‬ﻭﺣِﻜﻤﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬وﻣﺎ‬
‫َ َ‬
‫رﻣﻴﺖ﴾ ﺇﺛﺒﺎﺕ ﺃ‪‬ﺎ ﻣﻌﺠﺰﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻨ‪‬ﺒﻴ‪‬ﻪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻟِﺘ‪‬ﺬﹾ ﹶﻛﺮ‪ ‬ﻣِﻦ ﲨﻠﺔ ﻣﻌﺠﺰﺍﺗﻪ ﺍﻟﱵ ﺃﹸﻣﺮ ﺑﺎﻟﺘﺤﺪﺙ ﺑِﻬﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ۡ‬
‫َ َ َ‬
‫ْ‬ ‫ْ‬
‫ﻓﺤﺪث﴾ ]ﺍﻟﻀﺤﻰ‪ [١١:‬ﻭﻗﺎﻝ ﺍﻟﺒ‪‬ﻮﺻﲑﻱ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺒﺎﺭﻱ‪:‬‬ ‫رﺑﻚ َ َ ّ ِ‬
‫ﺑﻨﻌﻤﺔ َ ِّ َ‬ ‫﴿ َ َ َّ‬
‫واﻣﺎ ِ ِ َ ِ‬

‫ﻣﺎ ﺍﻟﻌﺼﺎ ﻋﻨﺪﻩ ﻭﻣﺎ ﺍﻹﻟﻘﺎﺀ؟‬ ‫ﺼﺪ‪ ‬ﺟﻴﺸﺎﹰ‬

‫ﻭﺭ‪‬ﻣ‪‬ﻰ ﺑِﺎﳊﹶﺼٰﻰ ﻓﺄﻗ ‪‬‬
‫ﺶ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺃﻱ‪ ‬ﺷﻲﺀ ﻋﺼﺎ ﻣﻮﺳﻰ ﻋﻨﺪ ﺫﻟﻚ ﺍﳊﺼﻰ؟ ﻭﺃﻱ‪ ‬ﺷﻲﺀ ﺇﻟﻘﺎﺀ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬ ‫)ﺃﻱ ﻭﺭﻣﻰ ﺑﺎﳊﺼﻰ ﻓﺄﹶﻫﻠﻚ‪ ‬ﺫﻟﻚ ﺍﳉﻴ ‪‬‬
‫ﺍﻟﺴﻼﻡ؟‪".‬ﺍﻟﺴﲑﺓ ﺍﳊﻠﺒﻴﺔ"( ﻭﰲ ﺍﻵﻳﺔ ﺑﻴﺎﻥ ﺃﻥ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﻣﻀﺎﻑ ﺇﻟﻴﻪ ﻛﹶﺴﺒﺎﹰ ﻭﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺧ‪‬ﻠﻘﺎﹰ ﻻ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﳉﱪﻳﺔ ﻭﺍﳌﻌﺘﺰﻟﺔ‬
‫ۡ‬ ‫ْ‬
‫وﻟﻜﻦ اﷲ ٰ‬
‫رﻣﻲ﴾‪) .‬ﺻﺎﻭﻱ‪ ،‬ﻣ‪‬ﺪﺍﺭِﻙ(‬ ‫رﻣﻴﺖ﴾ ﰒ ﻧﻔﺎﻩ ﻋﻨﻪ ﻭﺃﺛﺒﺘﻪ ﷲ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ‪ِ ٰ ﴿ :‬‬ ‫ﻷﻧﻪ ﺃﺛﺒﺖ‪ ‬ﺍﻟﻔﻌﻞﹶ ﻣﻦ ﺍﻟﻌﺒﺪ ﺑﻘﻮﻟﻪ‪ِ ﴿ :‬اذ‬
‫َّ َ َ‬ ‫َ‬ ‫َ َ َ‬
‫ْ‬
‫وﻟﻴﺒ ِ َ﴾‪ ،‬ﻭﺗﻘﺪ‪‬ﻡ ﺃﻥ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻓﹶﻌ‪‬ﻞﹶ ﺫﻟﻚ[ ﺃﻱ ﺍﷲُ ﻋﺰﻭﺟﻞ ﺫﻟﻚ ﺃﻱ ﺍﻟﻘﺘﻞﹶ ﻭﺍﻟﺮﻣﻲ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻟِﻴ‪‬ﻘﻬﺮ‪...‬ﺇﱁ¼ ﻗﺪ‪‬ﺭﻩ ﻟﻴﻌﻄﻒ ﻋﻠﻴﻪ ﴿‬ ‫)‪(٦‬‬
‫َ ِ ُ‬
‫ٰ‬ ‫ْ ٰ ْ ْ‬
‫واﻟﺴﻴﺎت﴾ ]ﺍﻷﻋﺮﺍﻑ‪ ،[١٦٨:‬ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺍﳋﲑ ﺃﻱ ﻭﻟﻴ‪‬ﻨﻌِﻢ ﻋﻠﻰ‬ ‫َّ ِّ ِ‬ ‫وﺑﻠﻮﻧ ُ ِ َ ٰ ِ‬
‫ﺑﺎﻟﺤﺴﻨﺖ‬ ‫ﺍﻹﺑﻼﺀ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﻋﻠﻰ ﺣﺪ‪َ َ َ ﴿ ‬‬
‫َ‬ ‫َ‬
‫ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﻐﻨﻴﻤﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ٓ‬
‫ﻼء﴾ ﺍﻟﺒﻼﺀ ﺍﺳﻢ ﻣﺼﺪﺭ ﻟـ½ﺃﹶﺑ‪‬ﻠـٰﻰ¼‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺍﳌﹶﺒﻠﻮ‪ ‬ﺑﻪ ﺃﻱ ﺍﳌﹸﻌﻄﻰ ﺑﺪﻟﻴﻞ ﺗﺒﻴﻴﻨﻪ ﺑﺎﻟﻐﻨﻴﻤﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫َ‬
‫ﻗﻮﻟﻪ‪ِ ﴿] :‬‬
‫ﻣﻨ ْ ُ﴾[ ﺃﻱ ﺍﻹﺑﻼﺀِ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺑ َ ً‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻋ‪‬ﻄﺎﺀً[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺑﻼﺀ ﺍﻹﻋﻄﺎﺀ ﻓﻬﻮ ﺇﺑﻼﺀ ﲞﲑ ﻻ ﺑِﺸ‪‬ﺮ‪ ‬ﻓﺈﻥ ﺍﻹﺑﻼﺀ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ ﻭﻋﻠﻰ ﺍﳌِﺤﻨﺔ‬ ‫)‪(٨‬‬
‫ﻷﻥ ﺃﺻﻠﻪ ﺍﻻﺧﺘﺒﺎﺭ‪ ‬ﻭﺫﻟﻚ ﻛﻤﺎ ﻳﻜﻮﻥ ﺑﺎﶈﻨﺔ ﻹﻇﻬﺎﺭ ﺍﻟﺼﱪ ﻳﻜﻮﻥ ﺑﺎﻟﻨﻌﻤﺔ ﻹﻇﻬﺎﺭ ﺍﻟﺸﻜﺮ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﻣﻮ ِ ُﻦ﴾ ﻣﻀﻌﻒ ﴿ َ ْ‬
‫ﻛﻴﺪ ِ‬ ‫ﻋﻠﻴﻢ﴿‪ ﴾﴾۱۷‬ﺑﺄﺣﻮاﳍﻢ ﴿ذٰ ِ ُ ْ‬
‫ﻜﻢ﴾ اﻹﺑﻼء ﺣﻖ ﴿َو َان اﷲَ ُ ْ‬ ‫ﺳﻤﻴﻊ﴾ ﻷﻗﻮاﳍﻢ ﴿ َ ِ ْ ٌ‬ ‫اﻟﻐﻨﻴﻤﺔ ﴿ ِان َ‬
‫اﷲ َ ِ ْ ٌ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬ ‫)‪(١‬‬

‫ْﺘﺤﻮا﴾ أﻳﻬﺎ اﻟﻜﻔﺎر)‪ (٤‬أي ﺗﻄﻠﺒﻮا)‪ (٥‬اﻟﻔﺘﺢ أي اﻟﻘﻀﺎء)‪ (٦‬ﺣﻴﺚ ﻗﺎل أﺑﻮﺟﻬﻞ ﻣﻨﻜﻢ ‪ :‬اﻟﻠﻬﻢ أﻳﻨﺎ‬ ‫ﻳﻦ﴿‪ْ ِ ﴿ ﴾﴾۱۸‬‬
‫ان َ ْ َ‬
‫ﺴﺘﻔ ِ ُ ْ‬ ‫ا ْﻜ ٰ ِ ِ ْ َ‬
‫?‬

‫اﻟﻔﺘﺢ﴾ اﻟﻘﻀﺎء)‪ (٨‬ﺑﻬﻼك ﻣﻦ ﻫﻮ ﻛﺬﻟﻚ‬ ‫ﻓﻘﺪ َ ٓ َ ُ ُ‬

‫ﺟﺎءﻛﻢ ْ َ ْ ُ‬ ‫ﻛﺎن أﻗﻄﻊ ﻟﻠﺮﺣﻢ وأﺗﺎﻧﺎ ﲟﺎ ﻻ ﻧﻌﺮف ﻓﺄﺣﻨﻪ اﻟﻐﺪاة أي أﻫﻠﻜﻪ ﴿ َ َ ْ‬
‫>‬ ‫)‪(٧‬‬

‫ﺗﻨﺘ ُ ْﻮا﴾ ﻋﻦ اﻟﻜﻔﺮ واﳊﺮب ﴿ﻓَ ُ َﻮ َﺧ ْ ٌ‬ ‫وﻫﻮ أﺑﻮﺟﻬﻞ وﻣﻦ ﻗﺘﻞ ﻣﻌﻪ دون اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﳌﺆﻣﻨﲔ ﴿َو ِ ْ‬
‫ان َ ْ َ‬
‫)‪(٩‬‬

‫ﻓﺌﺘﻜﻢ﴾ ﲨﺎﻋﺎﺗﻜﻢ‬ ‫ﻋﻨﻜﻢ َِ ُ ُ ْ‬

‫وﻟﻦ ُ ْﻐ ِ َ ﴾ ﺗﺪﻓﻊ ﴿ َ ْ ُ ْ‬
‫ﻌﺪ﴾ ﻟﻨﺼﺮه ﻋﻠﻴﻜﻢ ﴿ َ َ ْ‬
‫ﻌﻮدوا﴾ ﻟﻘﺘﺎل اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َ ُ ْ‬ ‫ان َ ُ ْ ُ ْ‬‫ﻜﻢ َو ِ ْ‬‫ُْ‬
‫ﻉ‬ ‫ﻳﻦ َ ُ‬
‫ﻣﻨﻮا‬ ‫ن¼ اﺳﺘﺌﻨﺎﻓﺎ وﻓﺘﺤﻬﺎ ﻋ ﺗﻘﺪﻳﺮ اﻟﻼم)‪َ ﴿(١٠‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫وﻟﻮﻛ ُ َ ْت َوا ِن اﷲَ َﻣ َﻊ ْ ُ ْ ِ‬
‫اﻟﻤﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۱۹‬ﺑﻜﺴﺮ ½ا ّ‬ ‫ﺷﻴﲑﺎ َ ْ َ‬
‫﴿ َ ْ ًٔ‬
‫ﻉ‬

‫ﻗﻮﻟﻪ‪] :‬ﻷﻗﻮﺍﻟِﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣ‪‬ﺬﹾﻑ ﺍﳌﹸﺘﻌﻠﱢﻖ ﺃﻱ ﺍﳌﹶﻔﻌﻮﻝ ﻟِﺘ‪‬ﻌﺪﻳ‪‬ﺔِ ﺍﻟﺴ‪‬ﻤِﻴﻊ ﺑِﻮﺍﺳِﻄﺔ ﺍﻟﻼﻡ ﻭﻛﺬﺍ ﺍﻷﻣﺮ ﰲ ﻋ‪‬ﺪِﻳﻠﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻹﺑﻼﺀُ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷَﻭﱃ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﴿ ٰ ِ ُ ْ‬
‫ذﻟﻜﻢ﴾ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺒﻼﺀ ﺍﳊﺴﻦ‪) ،‬ﻭﺇﻟﻴﻪ ﻳﺸﲑ ﻛﻼﻡ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ‬ ‫)‪(٢‬‬
‫ﺭﲪﺔ ﺍﻟﺮﲪﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"(‪ ،‬ﻭﻗﻴﻞ ﺇﱃ ﺍﻟﻘﺘﻞ ﺃﻭ ﺍﻟﺮﻣﻲ‪) .‬ﺑﻴﻀﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺣﻖ‪ [‬ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﴿ ٰ ِ ُ ْ‬
‫ذﻟﻜﻢ﴾ ﻣﺒﺘﺪﺃ ﺧﱪﻩ ﳏﺬﻭﻑ‪ ،‬ﻓﻼ ﻳ‪‬ﺮﺩ ﻋﻄﻒ‪ ‬ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﺍﳌﻔﺮﺩ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻳ‪‬ﻬﺎ ﺍﻟﻜﹸﻔﺎﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣِﻦ ﺃﻥﹼ ﺍﳋِﻄﺎﺏ ﻟﻠﻜﻔﺎﺭ‪ ،‬ﻭﺍﳌﻌﲎ ﺇﻥ ﺗ‪‬ﺴ‪‬ﺘ‪‬ﻘﻀﻮﺍ ﻓﻘﺪ ﺟﺎﺀﻛﻢ ﺍﻟﻘﻀﺎﺀُ‪) .‬ﻭﻫﻮ‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ(‪ ،‬ﻭﻗﻴﻞ ﺧﻄﺎﺏ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﻌﲎ ﺇﻥ ﺗ‪‬ﺴﺘﻨﺼﺮﻭﺍ ﻓﻘﺪ ﺟﺎﺀﻛﻢ ﺍﻟﻨﺼﺮ‪ ‬ﻭﺇﻥ‬
‫ﺗ‪‬ﻨ‪‬ﺘ‪‬ﻬ‪‬ﻮﺍ ﻋﻦ ﺍﻟﺘﻜﺎﺳ‪‬ﻞ ﰲ ﺍﻟﻘﺘﺎﻝ ﻭﺍﻟﺮﻏﺒﺔِ ﻋﻤ‪‬ﺎ ﻳ‪‬ﺨﺘﺎﺭ‪‬ﻩ ﺍﻟﺮﺳﻮﻝ ﻓﹶﻬﻮ ﺧ‪‬ﲑ‪ ‬ﻟﻜﻢ ﻭﺇﻥ ﺗ‪‬ﻌ‪‬ﻮﺩﻭﺍ ﺇﻟﻴﻪ ﻧ‪‬ﻌ‪‬ﺪ ﻋ‪‬ﻠﻴﻜﻢ ﺑﺎﻹﻧﻜﺎﺭ ﻭﻟﹶﻦ ﺗ‪‬ﻐﻨِﻲ‪ ‬ﺣِﻴﻨﺌﺬٍ‬
‫ﻛﺜﺮﺗ‪‬ﻜﻢ ﺇﺫﺍ ﻟﹶﻢ‪ ‬ﻳﻜﻦِ ﺍﷲُ ﻣ‪‬ﻌ‪‬ﻜﻢ ﺑﺎﻟﻨﺼﺮ ﻓﺈﻧ‪‬ﻪ ﻣ‪‬ﻊ ﺍﻟﻜﺎﻣﻠﲔ ﰲ ﺇﳝﺎ‪‬ﻢ‪) .‬ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ ﻣ‪‬ﻊ‪ ‬ﺟ‪‬ﻤﻞ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ۡ‬ ‫ْ ْ‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻄﻠﺒﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺃﻥ ﺍﻟﺴﲔ ﻭﺍﻟﺘﺎﺀ ﰲ ﴿ َ َ ِ ُ‬
‫ﺴﺘﻔﺘﺤﻮا﴾ ﻟﻠﻄﻠﺐ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻘﻀﺎﺀَ[ ﺃﻱ ﺍﳊﹸﻜﻢ‪ ‬ﺑﻴﻨﻜﻢ ﻭﺑﲔ ﳏﻤ‪‬ﺪ )ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ( ﺑﻨﺼﺮ ﺍﳌﹸﺤِﻖ‪ ‬ﻭﺧِﺬﹾﻻﻥِ ﺍﳌﹸﺒﻄﻞ‪ ،‬ﻭﻗﻮﻟﻪ‪½ :‬ﺃﹶﻳ‪‬ﻨ‪‬ﺎ¼ ﺃﻱ ﺃ ‪‬‬
‫ﻱ‬ ‫)‪(٦‬‬
‫ﺍﻟﻔﺮﻳﻘﹶﲔ ﻳﻌﲏ ﻧﻔﺴ‪‬ﻪ ﻭﻣﻦ ﻣ‪‬ﻌ‪‬ﻪ ﻭﳏﻤﺪﺍﹰ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﻣﻦ ﻣ‪‬ﻌ‪‬ﻪ‪ ،‬ﻭﻫﻮ ﻳ‪‬ﺰﻋﻢ ﺃﻥ ﳏﻤﺪﺍﹰ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻫﻮ ﺍﻟﻘﺎﻃﻊ‬
‫ﻟﻠﺮ‪‬ﺣ‪‬ﻢِ ﺣﻴﺚ ﺧ‪‬ﺮﺝ ﻣِﻦ ﺑﻠﺪﻩ ﻭﺗ‪‬ﺮﻙ ﺃﻗﺎﺭﺑ‪‬ﻪ‪ ،‬ﺗﺄﻣ‪‬ﻞ‪) .‬ﺻﺎﻭﻱ‪ ،‬ﺟ‪‬ﻤﻞ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﺄﹶﺣِﻨ‪‬ﻪ‪ ‬ﺍﻟﻐ‪‬ﺪﺍﺓﹶ[ ﰲ ﺍﳌﺨﺘﺎﺭ‪ :‬ﺍﳊﹶﲔ ﺑﺎﻟﻔﺘﺢ ﺍﳍﻼﻙ‪ ‬ﻭﻗﺪ ﺣﺎﻥﹶ ﺍﻟﺮﺟﻞﹸ ﺃﻱ ﻫ‪‬ﻠﻚ ﻭﺑﺎﺑﻪ ½ﺑﺎﻉ‪ ،¼‬ﻭﺃﺣﺎﻧ‪‬ﻪ ﺍﷲُ ﺗﻌﺎﱃ ﺃﹶﻫﻠﹶﻜﻪ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫ْ‬
‫﴿ََ‬
‫ﻓﻘﺪ‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻘﻀﺎﺀُ[ ﻓﹶﺴ‪‬ﺮ ﺍﻟﻔﹶﺘﺢ‪ ‬ﺑﺎﻟﻘﹶﻀﺎﺀ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺩ‪‬ﻓﻊِ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣِﻦ ﺃﻧ‪‬ﻪ ﻟﹶﻤ‪‬ﺎ ﻛﺎﻥ ﺍﳋﻄﺎﺏ ﻟﻠﻜﻔﺎﺭ ﻛﻤﺎ ﺍﺧﺘﺎﺭ ﺍﳌﻔﺴﺮ ﻓﻤﺎ ﻣﻌﲎ ﻗﻮﻟِﻪ‬ ‫)‪(٨‬‬
‫ﳊﻜﹾﻢ ﻭﺍﻟﻘﹶﻀﺎﺀ‪ ،‬ﻓﺎﻧﺪ‪‬ﻓﻊ ﻣﺎ ﻗﻴﻞ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻟﻔﺘﺢ﴾ ﻷﻥﹼ ﺍﻟﻔﹶﺘﺢ ﻻ ﻳ‪‬ﻠﻴﻖ ﺇﻻﹼ ﺑﺎﳌﺆﻣﻨﲔ؟ ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﻟﻔﺘﺢ ﻣ‪‬ﺤﻤﻮﻝ ﻋﻠﻰ ﺍ ﹸ‬ ‫ﺟﺂءﻛﻢ ا ْ ْ‬
‫َ َ ُ ُ َ ُ‬
‫وان ۡ ۡ‬‫ۡ‬
‫ﺗﻌﻮدوا﴾‪] .‬ﻋﻠﻤﻴﺔ[‬
‫َ ِ َ ُ ُ‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺍﻟﻜﻔﺮ ﻭﺍﳊﺮﺏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣ‪‬ﺬﹾﻑ ﺍﳌﹸﺘﻌﻠﱢﻖ ﺑِﻘﹶﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﻮﺟﻪ ﰲ ﻗﻮﻟﻪ ﺍﻵﰐ‪﴿ :‬‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻭﻓﺘﺤِﻬﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﻼﻡ[ ﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ )ﻋﻠﻴﻬﻢ ﺍﻟﺮﲪﺔ( ﺑﺎﻟﻔﺘﺢ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻜﺴﺮ ﻓﺎﻟﻔﺘﺢ ﻣِﻦ‬
‫ﺃﻭﺟ‪‬ﻪ؛ ﺃﺣﺪﻫﺎ ﺃﻧﻪ ﻋﻠﻰ ﻻﻡ ﺍﻟﻌﻠﺔ ﻭﺍﳌﻌﻠﱠﻞ ﺗﻘﺪﻳﺮﻩ‪½ :‬ﻭﻷﻥ ﺍﷲ ﻣ‪‬ﻊ‪ ‬ﺍﳌﺆﻣﻨﲔ ﻛﺎﻥ ﻛﻴﺖ ﻭﻛﻴﺖ¼‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﺍﻟﺘﻘﺪﻳﺮ‪½ :‬ﻭﻷﻥ ﺍﷲ ﻣ‪‬ﻊ‪‬‬
‫ﺍﳌﺆﻣﻨﲔ ﺍﻣﺘﻨﻊ ﻋﻨﺎﺩ‪‬ﻫﻢ¼‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ ﺃﻧﻪ ﺧﱪ‪ ‬ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺃﻱ‪½ :‬ﻭﺍﻷﻣﺮ ﺃﻥ ﺍﷲ ﻣ‪‬ﻊ‪ ‬ﺍﳌﺆﻣﻨﲔ¼‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻷﺧﲑ ﻳ‪‬ﻘﺮ‪‬ﺏ ﰲ‬
‫‪Å‬‬
‫‪287‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫وﻻ َ ُ ْ ُ ْ‬
‫ﺗﻜﻮﻧﻮا‬ ‫ﺴﻤﻌﻮن﴿‪ ﴾﴾۲۰‬اﻟﻘﺮآن واﳌﻮاﻋﻆ ﴿ َ َ‬ ‫ﺗﻮﻟﻮا﴾ ﺗﻌﺮﺿﻮا ﴿ َﻋﻨْ ُ﴾ ﲟﺨﺎﻟﻔﺔ أﻣﺮه ﴿ َواَ َ ْ َ ُ ْ َ‬ ‫وﻻ َ َ ْ‬‫رﺳﻮﻟ ٗ َ َ‬ ‫َ ُِْ‬
‫اﻃﻴﻌﻮا اﷲَ َو َ ُ ْ َ‬
‫)‪? (٢‬‬ ‫)‪(١‬‬
‫ﻧـــــــــــــــــ‬
‫َٓ‬
‫اﻟﺪواب ﻋ ْ َِﻨﺪ‬ ‫ﺴﻤﻌﻮن﴿‪ ﴾﴾۲۱‬ﲰﺎع ﺗﺪﺑﺮ )‪(٣‬واﺗﻌﺎظ‪ ،‬وﻫﻢ اﳌﻨﺎﻓﻘﻮن أو اﳌﺸﺮﻛﻮن ﴿ ِان َ‬ ‫ﺳﻤﻌﻨﺎ َو ُ ْﻢ َﻻ َ ْ َ ُ ْ َ‬
‫ﻗﺎﻟﻮا َ ِ ْ َ‬‫ﻳﻦ َ ُ ْ‬ ‫َ ِ‬
‫ﺎﻟﺬ ْ َ‬

‫ﻧـــــــ ﻭ‬
‫وﻟﻮ َ ِ َ‬ ‫ﻳﻦ َﻻ َ ْ ِ ُ ْ َ‬ ‫اﷲ ِ اﻟﺼﻢ﴾ ﻋﻦ ﲰﺎع اﳊ‪٢‬ﻖ ﴿ ْ ُ ْ ُ‬
‫اﻟﺒﻜﻢ﴾ ﻋﻦ اﻟﻨﻄﻖ ﺑﻪ ﴿ ِ‬
‫?‬
‫ﻋﻠﻢ اﷲ ُ ِﻓﻴْ ِ ْﻢ َﺧ ْ ًا﴾ ﺻﻼﺣﺎ ﺑﺴﻤﺎع‬ ‫ﻌﻘﻠﻮن﴿‪ ﴾﴾۲۲‬ـﻪ ﴿ َ َ ْ‬ ‫اﻟﺬ ْ َ‬
‫)‪(٤‬‬
‫‪٢‬‬

‫ﻣﻌﺮﺿﻮن﴿‪﴾﴾۲۳‬‬ ‫اﺳﻤﻌ ُ ْﻢ﴾ ﻓﺮﺿﺎ ‪ ،‬وﻗﺪ ﻋﻠﻢ أن ﻻ ﺧﲑ ﻓﻴﻬﻢ ﴿ َ َ َ ْ‬

‫ﻟﺘﻮﻟﻮا﴾ ﻋﻨﻪ ﴿و ُ ْﻢ ْ ِ ُ ْ َ‬ ‫اﳊﻖ ﴿ َ ْ َ َ‬
‫ﻻﺳﻤﻌ ُ ْﻢ﴾ ﲰﺎع ﺗﻔﻬﻢ ﴿ َ َ ْ‬
‫وﻟﻮ َ ْ َ َ‬
‫?‬ ‫)‪(٦‬‬ ‫)‪(٥‬‬

‫ﺍﳌﻌﲎ ﻣِﻦ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺴﺮ ﻷﻧﻪ ﺍﺳﺘﺌﻨﺎﻑ‪) .‬ﲰﲔ(‬

‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻌﺮِﺿ‪‬ﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ َّ ْ‬
‫ﺗﻮﻟﻮا﴾ ﻣﻀﺎﺭﻉ ﲝﺬﻑ ﺇﺣﺪﻯ ﺍﻟﺘﺎﺋﹶﲔ ﻻ ﻣﺎﺽٍ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ ﺃﻥﹼ ﻋﻄﻒ ﺍﳌﺎﺿﻲ ﻋﻠﻰ ﺍﳌﺴﺘﻘﺒﻞ‬ ‫)‪(١‬‬
‫ََ‬
‫)ﺃﻱ ﺍﻷﻣﺮ( ﻻ ﻳ‪‬ﺤﺴِﻦ ﻭﻻ ﺃﻥﹼ ½ﻻ¼ ﺍﻟﻨﺎﻫﻴﺔ ﻻ ﺗ‪‬ﺪﺧﻞ ﻋﻠﻰ ﺍﳌﺎﺿﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ۡ‬ ‫ۡ ٗۤ‬
‫اﺣﻖ َان‬
‫ورﺳﻮ ُ َ َ ّ ُ‬ ‫ﺗﻮﻟﻮا َﻋﻨْ ُ﴾[ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻷﻥ ﺍﳌﻌﲎ ﺃﻃﻴﻌﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ﻛﻘﻮﻟﻪ‬
‫﴿واﷲ‬
‫َ ُ َ َ ُ‬ ‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬وﻻ َ َ ْ‬ ‫)‪(٢‬‬
‫ْ‬ ‫ۡ‬ ‫ْ‬ ‫ْ ۡ‬
‫اﻃﺎع اﷲَ﴾ ]ﺍﻟﻨﺴﺎﺀ‪ [٨٠:‬ﻓﻜﺎﻥ ﺭﺟﻮﻉ‬
‫ﻓﻘﺪ َ َ َ‬
‫اﻟﺮﺳﻮل َ َ‬ ‫ﻳﺮﺿﻮھُ﴾ ]ﺍﻟﺘﻮﺑﺔ‪ [٦٢:‬ﻭﻷﻥ ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﻭﻃﺎﻋﺔ ﺍﷲ ﺷﻲﺀ ﻭﺍﺣﺪ ﴿ َﻣﻦ ّ ُ ِ ِ‬
‫ﻳﻄﻊ َّ ُ َ‬ ‫ُّ ُ‬
‫ﺍﻟﻀﻤﲑ ﺇﱃ ﺃﺣﺪﳘﺎ ﻛﺮﺟﻮﻋﻪ ﺇﻟﻴﻬﻤﺎ ﻛﻘﻮﻟﻚ‪½ :‬ﺍﻹﺣﺴﺎﻥ ﻭﺍﻹﲨﺎﻝ ﻻﻳﻨﻔﻊ ﰲ ﻓﻼﻥ¼ ﺃﻭ ﻳﺮﺟﻊ ﺍﻟﻀﻤﲑ ﺇﱃ ﺍﻷﻣﺮ ﺑﺎﻟﻄﺎﻋﺔ ﺃﻱ ﻭﻻ‬
‫ﺗ‪‬ﻮﻟﱠﻮﺍ ﻋﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺃﻣﺜﺎﻟِﻪ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤﺎﻉ‪ ‬ﺗ‪‬ﺪﺑ‪‬ﺮٍ[ ﺇﻧ‪‬ﻤﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﳌﹶﻨﻔﻲ‪ ‬ﺳ‪‬ﻤﺎ ‪‬‬
‫ﻉ ﺧﺎﺹ‪ ،‬ﻟﻜﻨﻪ ﺃﹶﺗﻰ ﺑﻪ ﻣﻄﻠﻘﺎ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃ‪‬ﻢ ﻧ‪‬ﺰﻟﻮﺍ ﻣ‪‬ﱰِﻟﺔﹶ ﻣ‪‬ﻦ ﻟﹶﻢ‪‬‬ ‫)‪(٣‬‬
‫ﻳ‪‬ﺴﻤ‪‬ﻊ ﺃﺻﻼﹰ ﲜ‪‬ﻌﻞِ ﺳ‪‬ﻤﺎﻋِﻬﻢ ﲟﱰﻟﺔِ ﺍﻟﻌ‪‬ﺪ‪‬ﻡِ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺳ‪‬ﻤﺎﻉ ﺍﳊ ‪‬ﻖ[ ﺩ‪‬ﻓﹶﻊ‪ ‬ﺑﺬﻟﻚ ﻣﺎ ﻳ‪‬ﺘ‪‬ﻮﻫ‪‬ﻢ ﻣِﻦ ﺃﻧﻪ ﻛﻴﻒ ﻗﻴﻞ ﺇﻥ ﺷ‪‬ﺮ‪ ‬ﺍﻟﺪﻭﺍﺏ‪ ‬ﻋﻨﺪ ﺍﷲ ﺻ‪‬ﻢ‪ ‬ﻭﺑ‪‬ﻜﹾﻢ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺃﻧﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‬ ‫)‪(٤‬‬
‫ﺻ‪‬ﻢ‪ ‬ﻭﺑﻜﻢ؟ ﻓﺄﺷﺎﺭ ﺇﱃ ﺩﻓﻌﻪ ﺑﺄﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﻟﺼ‪‬ﻢ‪ ‬ﺍﻟﺼ‪‬ﻢ‪ ‬ﻋﻦ ﺳ‪‬ﻤﺎﻉِ ﺍﳊﹶﻖ‪ ‬ﻭﻣِﻦ ﺍﻟﺒ‪‬ﻜﻢِ ﺍﻟﺒ‪‬ﻜﻢ‪ ‬ﻋﻦ ﺍﻟﻨ‪‬ﻄﻖِ ﺑﺎﳊﹶﻖ‪ ‬ﻻ ﻣﻄﻠﻖ‪ ‬ﺍﻟﺼ‪‬ﻢِ‬
‫ﻭﺍﻟﺒ‪‬ﻜﻢ‪ ،‬ﻓﺎﻧ‪‬ﺪ‪‬ﻓﻊ‪ ‬ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺳ‪‬ﻤﺎﻉ‪ ‬ﺗﻔﻬ‪‬ﻢٍ[ ﻗﻴ‪‬ﺪﻩ ﺑﻪ ﻷﻥ ﺃﺻﻞ ﺍﻟﺴ‪‬ﻤﺎﻉ ﺣﺎﺻﻞ ﳍﻢ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫اﺳﻤﻌ ُ ْﻢ﴾ ﻓﺮﺿﺎ‪...‬ﺇﱁ[ ﻫﺬﺍ ﺗ‪‬ﺮﻕ‪ ‬ﰲ ﺍﻟﺘﺴﻠﻴﺔ‪ ،‬ﻭﺍﳌﻌﲎ ﻟﻮ ﻓﹸﺮﺽ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﹶﲰﻌ‪‬ﻬﻢ ﺳ‪‬ﻤﺎﻉ‪ ‬ﺗ‪‬ﻔﻬ‪‬ﻢٍ ﻟﹶﺘ‪‬ﻮﻟﱠﻮﺍ ﻭﻫﻢ ﻣﻌﺮﺿﻮﻥ‬ ‫ﻗﻮﻟﻪ‪ْ َ َ ﴿] :‬‬
‫وﻟﻮ َ ْ َ َ‬ ‫)‪(٦‬‬
‫ﻋﻨﻪ ﻋﻨﺎﺩﺍ‪ ،‬ﻓﻼ ﺗ‪‬ﺤﺰﻥ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻓﺈﻥ ﻛﻔﺮﻫﻢ ﺛﺎﺑﺖ ﻣﻄﻠﻘﺎ ﻓﹶﻬِﻤ‪‬ﻮﺍ ﺍﳊﻖ‪ ‬ﺃﻭ ﻻ‪ ،‬ﻫﺬﺍ ﺣﺎﺻﻞ ﻣﻌﲎ ﺍﻵﻳﺔ‪ ،‬ﻭﺍﺳﺘ‪‬ﺸﻜﻞ ﻇﺎﻫﺮ‪‬ﻫﺎ ﺑﺄﻥ ﺍﻵﻳﺔ‬
‫ﺩﻟﹼﺖ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ؛ ﺣﺎﺻﻠﹸﻪ ﻟﻮ ﻋ‪‬ﻠِﻢ‪ ‬ﺍﷲُ ﻓﻴﻬﻢ ﺧﲑﺍ ﻷﲰﻌﻢ ﻭﻟﻮ ﺃﲰﻌﻬﻢ ﻟﺘﻮﻟﹼﻮﺍ‪ ،‬ﻳ‪‬ﻨﺘﺞ‪ :‬ﻟﻮ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﻢ ﺧﲑﺍ ﻟﺘﻮﻟﻮﺍ‪ ،‬ﻭﻫﻮ ﻓﺎﺳﺪ ﺇﺫ‬
‫ﻟﻮ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺍﳋﲑ ﻓﻴﻬﻢ ﻵﻣ‪‬ﻨﻮﺍ ﻭﱂ ﻳ‪‬ﻜﻔﺮﻭﺍ‪ ،‬ﻭﺃﺟﻴﺐ‪ ‬ﲜﻮﺍﺑﲔ؛ ﺍﻷﻭﻝ ﺃﻥ ﺍﳊﺪ‪ ‬ﺍﳌﻜﺮ‪‬ﺭ ﱂ ﻳﺘ‪‬ﺤِﺪ ﻣﻌﻨ‪‬ﻰ ﻭﺷﺮﻁﹸ ﺍﻹﻧﺘﺎﺝ ﺍﲢﺎﺩ‪‬ﻩ ﻣﻌﲎ‪‬‬
‫ﻉ ﺍﻟﺜﺎﱐ ﻟﻠﻔﻬﻢ ﻣﻦ ﻏﲑ ﺇﺫﻋﺎﻥ‪ ،‬ﺍﻟﺜﺎﱐ ﺃﻥ ﺍﻟﻜﻼﻡ ﰎﹼ ﻋﻨﺪ ﻗﻮﻟﻪ‬ ‫ﻷﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻹﲰﺎﻉ ﺍﻷﻭﻝِ ﺍﳌﹸﻮﺟِﺐ‪ ‬ﻟﻠﻔﻬﻢ ﻭﺍﻹﺫﻋﺎﻥ‪ ،‬ﻭﺍﻹﲰﺎ ِ‬
‫ﻻﺳﻤﻌ ْ ﴾‪ ،‬ﻭﻗﻮﻟﻪ ﴿ ْ ْ‬
‫اﺳﻤ َﻌ ُ ْ ﴾ ﺗﺮﻕ‪ ‬ﰲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﺎﳌﻌﲎ ﻫ‪‬ﻢ ﻟﹶﻢ ﻳﺆﻣﻨﻮﺍ ﻭﱂ ﻳ‪‬ﻨﻘﺎﺩ‪‬ﻭﺍ ﻋﻨﺪ ﺍﻟﺘﻔﻬﻢ ﻋﻠﻰ ﻓﺮﺽِ ﺣﺼﻮﻟِﻪ‪ ،‬ﻓﻌ‪‬ﺪ‪‬ﻡ‪‬‬ ‫ْ‬
‫وﻟﻮ َ َ‬
‫َ َ‬ ‫﴿َ َ َ َ ُ‬
‫ﺨﻒِ ﺍﷲَ ﻟﹶﻢ ﻳ‪‬ﻌﺼِﻪ¼ )ﺃﻱ ﻋﺪﻡ ﺍﳌﻌﺼﻴﺔ ﳏﻜﻮﻡ ﺑﺜﺒﻮﺗﻪ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﺛﺎﺑﺘﺎﹰ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻋﺪﻡ ﺍﳋﻮﻑ‬‫ﺇﳝﺎﻧِﻬﻢ ﻋﻨﺪ ﻋ‪‬ﺪ‪‬ﻣِﻪ ﺃﹶﻭﻟﹶﻮِﻱ‪ ‬ﻧﻈﲑ‪½ :‬ﻟﹶﻮ ﻟﹶﻢ ﻳ‪ ‬‬
‫ﻓﺎﳊﻜﻢ ﺑﺜﺒﻮﺗﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﳋﻮﻑ ﺃﹶﻭﱃ(‪ ،‬ﻭﻟﻜﻦ ﺗ‪‬ﻮﻟﱢﻴﻬﻢ ﻋﻨﺪ ﻇﻬﻮﺭ ﺍﳊﻖ ﻋﻨﺎﺩ‪ ‬ﻭﺟﺤﻮﺩ‪ ،‬ﻭﻋﻨﺪ ﻋ‪‬ﺪ‪‬ﻣِﻪ ﺟﻬﻞﹲ‪) .‬ﺻﺎﻭﻱ ﺑﺰﻳﺎﺩﺓ(‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﻳﺤ ِ ْ ُ ْ‬
‫ﻴﻜﻢ﴾ ﻣﻦ أﻣﺮ‬ ‫اذا َ َ ُ ْ‬
‫دﻋﺎﻛﻢ ِ َﻟﻤﺎ ُ ْ‬ ‫ﺳﻮل﴾)‪ (٣‬ﺑﺎﻟﻄﺎﻋﺔ)‪َ ِ ﴿ (٤‬‬ ‫َوﻟ ِ ُ ْ ِ‬ ‫ﻳﻦ َ ُ‬ ‫ﻋﻦ ﻗﺒﻮﻟﻪ ﻋﻨﺎدا وﺟﺤﻮدا)‪َ ﴿ (١‬ﻳﺎﻳ َﺎ ِ‬
‫>‬
‫اﺳﺘﺠ ِ ْ ُ ْﺒﻮا‬
‫ﻣﻨﻮا ْ َ‬ ‫اﻟﺬ ْ َ‬
‫)‪(٢‬‬

‫ﻳﺴﺘﻄﻴﻊ)‪ (٨‬أن ﻳﺆﻣﻦ أو ﻳﻜﻔﺮ إﻻ‬ ‫ﻓﻼ‬ ‫)‪(٧‬‬

‫﴾‬ ‫وﻗﻠﺒ ِ ٖ‬
‫ْ‬ ‫َ‬ ‫َ‬ ‫ﻳﺤﻮل)‪ (٦‬ﺑَ ْ َ ْ َ ْ ِ‬
‫اﻟﻤﺮء‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫اﷲ‬ ‫ان‬‫َ‬ ‫َﻤﻮا‬
‫ُ‬ ‫ﻠ‬ ‫ْ‬ ‫واﻋ‬
‫َ‬ ‫﴿‬ ‫اﻷﺑﺪﻳﺔ‬ ‫اﳊﻴﺎة‬ ‫)‪(٥‬‬
‫اﻟﺪﻳﻦ ﻷﻧﻪ ﺳﺒﺐ‬
‫‪٣‬‬ ‫‪٣‬‬ ‫‪٢‬‬
‫ﻳﻦ‬
‫اﻟﺬ ْ َ‬
‫ِ‬ ‫)‪(١١‬‬
‫إن أﺻﺎﺑﺘﻜﻢ ﴿ﻻ ُ ِ ْ‬
‫ﺼﻴ َ‬
‫)‪(١٠‬‬
‫ون﴿‪ ﴾﴾۲۴‬ﻓﻴﺠﺎزﻳﻜﻢ)‪ (٩‬ﺑﺄﻋﻤﺎﻟﻜﻢ ﴿ َوا ُ ْﻘﻮا ﻓ ِ ْ َ ً‬
‫ﻨﺔ﴾‬ ‫ﺑﺈرادﺗﻪ ﴿ َ َواﻧ ِ َاﻟﻴْ ِ ُ ْ‬
‫ﺗﺤ َ ُ ْ َ‬ ‫‪٢‬‬

‫ُ ْ ﴾ ﺑﺴﻤﺎﻉ ﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﺼﺪﻳﻖِ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﺘﻮ ﻟﱢﻲ ﺇﻻ‬ ‫ﻻﺳﻤﻌ‬‫﴿ ْ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻋﻨﺎﺩﺍ ﻭﺟﺤﻮﺩﺍ[ ﻗﻴ‪‬ﺪﻩ ﺑﻪ ﻷﻧ‪‬ﻪ ﻟﹶﻤ‪‬ﺎ ﻓﹶﺴ‪‬ﺮ ﻗﻮﻟﹶﻪ ﺗﻌﺎﱃ‬ ‫)‪(١‬‬
‫َ َ َ َ‬
‫ﻟﻠﻌﻨﺎﺩ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫ﺒﻮا﴾‪...‬ﺇﱁ[ ﺍﻟﺴﲔ ﻭﺍﻟﺘﺎﺀ ﺯﺍﺋﺪﺗﺎﻥ ﻳﻌﲏ ﺃﹶﺟِﻴﺒﻮﳘﺎ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻷﻣﺮﳘﺎ ﺇﺫﺍ ﺩ‪‬ﻋﺎﻛﻢ ﻳﻌﲏ ﺍﻟﺮﺳﻮﻝ )ﺻﻠﻰ ﺍﷲ‬
‫اﺳﺘﺠ ِ ْ ُ ْ‬
‫ﻗﻮﻟﻪ‪َ ْ ﴿] :‬‬ ‫)‪(٢‬‬
‫ۡ‬
‫دﻋﺎﻛﻢ﴾ ﻷﻥ ﺍﺳﺘﺠﺎﺑﺔ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺍﺳﺘﺠﺎﺑﺔ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﳕﺎ‬ ‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﺇﳕﺎ ﻭﺣ‪‬ﺪ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ﴿ ِ َ‬
‫اذا َ َ ُ‬

‫ﻳﺬﻛﺮ ﺃﺣﺪﳘﺎ ﻣ‪‬ﻊ‪ ‬ﺍﻵﺧ‪‬ﺮ ﻟﻠﺘﻮﻛﻴﺪ‪) .‬ﺧﺎﺯﻥ(‬

‫َوﻟ ِ ُ ْ ِ‬
‫ﺳﻮل﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﻭﺟﻮﺏ ﺇﺟﺎﺑﺘﻪ ﺇﺫﺍ ﻧﺎﺩﻯ ﺃﺣﺪﺍﹰ ﻭﻫﻮ ﰲ‬ ‫اﺳﺘﺠ ِ ْ ُ ْﺒﻮا‬ ‫ﻳﻦ َ ُ‬
‫ﻣﻨﻮا ْ َ‬ ‫ﻗﻮﻟﻪ‪َ ﴿] :‬ﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫)‪(٣‬‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃ‪‬ﺎ ﻻ ﺗ‪‬ﺒﻄﻞ ﺑﺬﻟﻚ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪) .‬ﺍﻹﻛﻠﻴﻞ ﻟﻠﺴﻴﻮﻃﻲ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺎﻟﻄﺎﻋﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﺍﻹﺟﺎﺑﺔﹸ ﺑﺎﻟﻔﻌﻞ ﻻ ﺑﺎﻟﻘﻮﻝ ﻓﻘﻂ ﻟﻌ‪‬ﺪ‪‬ﻡِ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻷﻧﻪ ﺳﺒﺐ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊِ ﻣﺎ ﻳ‪‬ﺘﻮﻫ‪‬ﻢ ﻣﻦ ﺃﻥ ﻧﺴﺒﺔ ﺍﻹﺣﻴﺎﺀ ﺇﱃ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻟﻴﺲ ﺑﺼﺤﻴﺢ ﻷﻧﻪ ﺗﻌﺎﱃ ﻫﻮ ﻳ‪‬ﺤﻴِﻲ‬ ‫)‪(٥‬‬
‫ﻭﻳ‪‬ﻤﻴﺖ ﻓﻜﻴﻒ ﻳﺼﺢ ﻧﺴﺒﺘﻪ ﺇﱃ ﻏﲑﻩ ﺗﻌﺎﱃ؟ ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥ ﻧﺴﺒﺔ ﺍﻹﺣﻴﺎﺀ ﺇﱃ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍ‪‬ﺎﺯ ﺍﻟﻌﻘﻠﻲ ﻷﻥﹼ ﺍﻟﺪ‪‬ﻳﻦ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺳﺒﺐ‪ ‬ﺍﳊﻴﺎﺓ ﺍﻷَﺑ‪‬ﺪِﻳ‪‬ﺔ ﻓﻨ‪‬ﺴِﺐ ﺍﻟﻔﻌﻞﹸ ﺇﱃ ﻏﲑِ ﻣﺎ ﻫ‪‬ﻮ ﻟﹶﻪ ﻟِﻌ‪‬ﻼﻗﺔ ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﻳ‪‬ﻨﺴ‪‬ﺐ ﺍﻹﻧﺒﺎﺕ‪ ‬ﺇﱃ ﺍﻟﺮﺑﻴﻊ ﰲ ﻗﻮﻟﻪ ½ﺃﻧ‪‬ﺒ‪‬ﺖ‪ ‬ﺍﻟﺮ‪‬ﺑِﻴﻊ‪‬‬
‫ﺍﻟﺒ‪‬ﻘﹾﻞﹶ¼ ﻣ‪‬ﺠﺎﺯﺍﹰ ﻭﺍﳌﹸﻨﺒِﺖ‪ ‬ﰲ ﺍﳊﹶﻘﻴﻘﺔ ﻫ‪‬ﻮ ﺍﷲ ﺳﺒﺤﺎﻧ‪‬ﻪ ﻭﺗ‪‬ﻌﺎﱃ‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﻣﺎ ﻳ‪‬ﺮِﺩ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻳﺤﻮل﴾‪...‬ﺇﱁ[ ﺃﻱ ﻳ‪‬ﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺑﺘﺼﺎﺭﻳﻔﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﺫﻟﻚ ﻛﻨﺎﻳﺔ ﻋﻦ ﻛﻮﻧﻪ ﺃﻗﺮﺏ ﻟﻠﺸﺨﺺ ﻣِﻦ ﻗﻠﺒﻪ‬‫اﷲ َ ُ ْ ُ‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬واﻋْﻠ َُﻤﻮا َان َ‬ ‫)‪(٦‬‬
‫ﺸﻢ‪ ‬ﻟﻸﻧﻒ ﻭﻣﻦ ﺍﻟﺬﻭﻕ ﻟﻠﺴﺎﻥ ﻓﺸﺒ‪‬ﻪ‬
‫ﻭﻣِﻦ ﻗﻠﺒﻪ ﻟﺬﺍﺗﻪ ﺑﻞ ﻫﻮ ﺃﻗﺮﺏ ﻣﻦ ﺍﻟﺴﻤﻊ ﻟﻸُﺫﻥ ﻭﻣﻦ ﺍﻟﺒﺼﺮ ﻟﻠﻌﲔ ﻭﻣﻦ ﺍﻟﻠﱠﻤ‪‬ﺲ ﻟﻠﺠﺴﺪ ﻭﻣﻦ ﺍﻟ ‪‬‬
‫ﺍﻟﻘﺮﺏ ﺑﺎﳊﻴﻠﻮﻟﺔ ﻭﺍﺳﺘ‪‬ﻌﲑ ﺍﺳﻢ ﺍﳌﺸﺒ‪‬ﻪ ﺑﻪ ﻭﻫﻮ ﺍﳊﻴﻠﻮﻟﺔ ﻟﻠﻤﺸﺒ‪‬ﻪ ﻭﻫﻮ ﺍﻟﻘﺮﺏ ﻭﺍﺷﺘ‪‬ﻖ‪ ‬ﻣﻦ ﺍﳊﻴﻠﻮﻟﺔ ½ﳛﻮﻝ¼ ﲟﻌﲎ ½ﻳﻘﺮﺏ¼ ﻋﻠﻰ‬
‫ﺳﺒﻴﻞ ﺍﻻﺳﺘﻌﺎﺭﺓ ﺍﻟﺘﺼﺮﳛﻴﺔ ﺍﻟﺘﺒﻌﻴﺔ‪) .‬ﺻﺎﻭﻱ(‬
‫وﻗﻠﺒ ِ ٖ ﴾[ ﻓﻴﻪ ﺭﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻘﹶﺪﺭﻳ‪‬ﺔ‪) .‬ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻳﺤﻮل ﺑ َ ْ َ ْ َ ْ ِ‬
‫اﻟﻤﺮء َ َ ْ‬ ‫واﻋﻠ َُﻤﻮا اَن اﷲَ َ ُ ْ ُ‬
‫ﻗﻮﻟﻪ‪ْ َ ﴿] :‬‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ‪...‬ﺇﱁ[ ﺗﻘﺪ‪‬ﻡ ﺃﻧﻪ ﻻ ﻣﻔﻬﻮﻡ ﻟﻠﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ﺑﻞ ﺍﻟﺴﻤﻊ‪ ‬ﻭﺍﻟﺒﺼﺮ ﻭﺍﻟﺸﻢ ﻭﺍﻟﺬﻭﻕ ﻭﺍﻟﻠﻤﺲ ﰲ ﻗﺒﻀﺔ ﺍﷲ ﺗﻌﺎﱃ ﺇﻥ‬ ‫)‪(٨‬‬
‫ﺷﺎﺀ ﺃﺑﻘﺎﻩ ﻭﺇﻥ ﺷﺎﺀ ﺃﺫﻫﺒﻪ ﻭﺇﳕﺎ ﺧﺺ‪ ‬ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﻷﻥ ﻣ‪‬ﻨﺎﻁ ﺍﻟﺴﻌﺎﺩﺓِ ﻭﺍﻟﺸﻘﺎﻭﺓِ ‪‬ﻤﺎ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻓﻴ‪‬ﺠﺎﺯِﻳ‪‬ﻜﻢ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳊﺸﺮ ﻫﻨﺎ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳌﹸﺠﺎﺯﺍﺓ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ﻨﺔ﴾[ ﺃﻱ ﺳﺒﺐ‪ ‬ﻓﺘﻨﺔٍ ﻭﻫﻲ ﺍﳌﹶﻌﺎﺻﻲ ﻓﺈ‪‬ﺎ ﺳﺒﺐ‪ ‬ﻟِﱰﻭﻝ ﺍﳌﹶﺼﺎﺋﺐ ﺍﻟﺪﻧﻴﻮﻳﺔ‪) .‬ﺻﺎﻭﻱ(‬ ‫)‪ (١٠‬ﻗﻮﻟﻪ‪َ ﴿] :‬وا ُ ْﻘﻮا ﻓ ِ ْ َ ً‬
‫ۡ‬
‫ﺼﻴْ َ ﴾[ ﴿َﻻ﴾ ﻧﺎﻓﻴﺔ ﻭ﴿ ُ ِ َ َّ‬
‫ﺗﺼﻴﱭ﴾ ﻓﻌﻞ ﻣﻀﺎﺭﻉ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻻﺗ‪‬ﺼﺎﻟﻪ ﺑﻨﻮﻥ ﺍﻟﺘﺄﻛﻴﺪ ﺍﻟﺜﻘﻴﻠﺔ ﻭﻫﻮ ﻭﺍﻗﻊ ﰲ ﺟﻮﺍﺏ‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪﴿] :‬ﻻ ُ ِ‬
‫ﺷﺮﻁٍ ﻣﻘﺪ‪‬ﺭٍ ﻗﺪ‪‬ﺭﻩ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ‪½ :‬ﺇﻥ ﺃﹶﺻﺎﺑﺘ‪‬ﻜﻢ¼ ﻭﻟﻴﺲ ﺟﻮﺍﺑﺎ ﻟﻸﻣﺮ ﻷﻥ ﺍﳌﹸﺮﺗ‪‬ﺐ ﻋﻠﻰ ﺗﻘﻮﺍﻫﺎ ﻋ‪‬ﺪ‪ ‬ﻡ ﺇﺻﺎﺑﺘﻬﺎ ﺃﺣﺪﹰﺍ ﻻ ﺧﺼﻮﺻﺎ ﻭﻻ‬
‫‪Å‬‬
‫‪289‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﺷﺪﻳﺪ اﻟْﻌ َ ِ‬
‫اﷲَ َ ِ ْ ُ‬ ‫ﺧﺎﺻﺔ﴾ ﺑﻞ ﺗﻌﻤﻬﻢ وﻏﲑﻫﻢ ‪،‬واﺗﻘﺎؤﻫﺎ ﺑﺈﻧﻜﺎر ﻣﻮﺟﺒﻬﺎ ﻣﻦ اﳌﻨﻜﺮ ﴿ َواﻋْﻠ َُﻤﻮا َان‬ ‫َﻤﻮا ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ َ ٓ ً‬
‫?‬
‫ِﻘﺎب﴿‪﴾﴾۲۵‬‬
‫?‬
‫َﻇﻠ ُ ْ‬
‫)‪(١‬‬
‫‪٢‬‬ ‫=‬
‫اﻟﻨﺎس﴾ ﻳﺄﺧﺬﻛﻢ اﻟﻜﻔﺎر‬ ‫ان َ َ َ ُ ُ‬
‫ﻳﺘﺨﻄﻔﻜﻢ ُ‬ ‫اﻻرض﴾ أرض ﻣﻜﺔ ﴿ َ َ ُ ْ َ‬
‫ﺗﺨﺎﻓﻮن َ ْ‬ ‫ﻗﻠﻴﻞ ْ َ ْ َ ُ ْ َ‬
‫ﻣﺴﺘﻀﻌﻔﻮن ِ ْ َ ْ ِ‬ ‫ﺧﺎﻟﻔﻪ ﴿ َواذْ ُ ُ وا ا ِذْ اَ َ ِ ْ ٌ‬ ‫ﳌﻦ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫‪٢‬‬

‫ﻣﻦ اﻟﻄ ٰﺒﺖِ ﴾ اﻟﻐﻨﺎﺋﻢ‬

‫ﻗﻜﻢ َ‬‫ور َ َ ُ ْ‬
‫اﻳﺪﻛﻢ﴾ ﻗﻮاﻛﻢ ﴿ ِﺑﻨَ ْ ِ ہٖ﴾ ﻳﻮم ﺑﺪر ﺑﺎﳌﻼﺋﻜﺔ ﴿ َ َ‬‫ﺑﺴﺮﻋﺔ ﴿ َﻓﺎ ٰٰو ﴾ إﱃ اﳌﺪﻳﻨﺔ ﴿َو َ َ ُ ْ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬
‫?ﺃﻱ ﺍﻟﻜﻼﻡ ﺍﻵﰐ‪١٢.‬‬
‫ون﴿‪ ﴾﴾۲۶‬ﻧﻌﻤﻪ)‪ ،(٦‬وﻧﺰل)‪ (٧‬ﰲ أﰊ ﻟﺒﺎﺑﺔ ﻣﺮوان ﺑﻦ ﻋﺒﺪاﳌﻨﺬر‪ ،‬وﻗﺪ ﺑﻌﺜﻪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إﱃ ﺑﲏ‬ ‫﴿َ َ ُْ‬
‫ﻟﻌﻠﻜﻢ َ ْﺸ ُ ُ ْ َ‬
‫‪٣‬‬
‫ُﻮﻧﻮا َ‬
‫اﷲ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َﻻ َﺗﺨ ْ ُ‬ ‫ﻗﺮﻳﻈﺔ ﻟﻴ ﻟﻮا ﻋ ﺣﻜﻤﻪ‪ ،‬ﻓﺎﺳﺘﺸﺎروه ﻓﺄﺷﺎر إﻟﻴﻬﻢ أﻧﻪ اﻟﺬﺑﺢ ﻷنﻋﻴﺎﻟﻪ وﻣﺎﻟﻪ ﻓﻴﻬﻢ)‪َ ﴿:(٨‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫‪٣‬‬

‫اﻣﻮٰ ُ ُ ْ‬
‫ﻜﻢ‬ ‫َﻤﻮن﴿‪َ ﴿ ﴾﴾۲۷‬واﻋْﻠ َُﻤﻮا َ َ ۤ‬
‫اﻧﻤﺎ َ ْ‬ ‫اﻣﻨﺘﻜﻢ﴾ ﻣﺎ اﺋﺘﻤﻨﺘﻢ ﻋﻠﻴﻪ ﻣﻦ اﻟﺪﻳﻦ وﻏﲑه ﴿ َواَ َ ْﻌﻠ ُ ْ َ‬ ‫ُﻮﻧﻮا َ ٰ ٰ ِ ُ ْ‬
‫ﺳﻮل َو﴾ ﻻ )‪﴿(٩‬ﺗَﺨ ْ ُ‬
‫َواﻟﺮ ُ ْ َ‬
‫)‪(١٠‬‬

‫ﻋﻈﻴﻢ﴿‪ ﴾﴾۲۸‬ﻓﻼ ﺗﻔﻮﺗﻮه)‪ (١٢‬ﲟﺮاﻋﺎة اﻷﻣﻮال واﻷوﻻد‬ ‫اﺟﺮٌ َ ِ ْ ٌ‬ ‫ﺻﺎدة ﻋﻦ أﻣﻮر اﻵﺧﺮة ﴿ َوان اﷲَ ﻋ ْ َ‬
‫ِﻨﺪہ َ ْ‬ ‫َو َ ْ ٰ ُ ُ ْ‬
‫اوﻟﺪﻛﻢ ﻓ ِ ْﻨَ ٌﺔ﴾ ﻟﻜﻢ ّ‬
‫ﻉ‬
‫)‪(١١‬‬ ‫ﻉ‬
‫‪٥‬‬ ‫‪٤‬‬ ‫‪٤‬‬ ‫?ﺃﻱ ﺃﰊ ﻟﺒﺎﺑﺔ‪١٢.‬‬
‫ﻗﺎﻧﺎ﴾ ﺑﻴﻨﻜﻢ‬ ‫ﻳﺠﻌﻞ ُ ْ‬
‫ﻜﻢ ُ ْ َ ً‬ ‫اﷲ﴾ ﺑﺎﻹﻧﺎﺑﺔ وﻏﲑﻫﺎ ﴿ َ ْ َ ْ‬ ‫ان َ ُ‬
‫ﺗﺘﻘﻮا َ‬ ‫ﻳﻦ َ ُ‬
‫ﻣﻨﻮا ِ ْ‬ ‫واﳋﻴﺎﻧﺔ ﻷﺟﻠﻬﻢ‪ ،‬وﻧﺰل)‪ (١٣‬ﰲ ﺗﻮﺑﺘﻪ‪َ ﴿ :‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫) ‪(١٤‬‬
‫‪٥‬‬

‫ﻋﻤﻮﻣﺎ‪ ،‬ﻭﺇﳕﺎ ﺃﻛﹼﺪ ﺍﻟﻔﻌﻞ ﺍﳌﻀﺎﺭﻉ ﺍﳌﻨﻔﻲ ﺑﺎﻟﻨﻮﻥ ﺇﺟﺮﺍﺀً ﻟﻪ ﻣ‪‬ﺠﺮ‪‬ﻯ ﺍﻟﻨﻬﻲ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪ ] :‬ﻭﺍﺗﻘﺎﺅﻫﺎ ﺑﺈﻧﻜﺎﺭ [ ﻓﻴﻪ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣ‪‬ﺬﻑِ ﻣ‪‬ﻀﺎﻑٍ ﺃﻱ ﺍﺗﻘﻮﺍ ﺳﺒ‪‬ﺐ‪ ‬ﻓِﺘﻨﺔٍ‪) .‬ﲨﻞ ﺑﺎﻟﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻟِﻤ‪‬ﻦ ﺧﺎﻟﹶﻔﹶﻪ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻟِﺒ‪‬ﻴﺎﻥِ ﺭ‪‬ﺑﻄِﻪ ﲟﺎ ﺳ‪‬ﺒﻖ‪ ،‬ﻭﻟِﺪﻓﻊِ ﺗ‪‬ﻮﻫ‪‬ﻢِ ﺃﻥﱠ ﺣ‪‬ﺬﻑ ﺍﳌﺘﻌﻠﱢﻖِ ﻟِﻠﻌ‪‬ﻤﻮﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٢‬‬
‫ۡ‬
‫اﻟﻨﺎس﴾ ﺍﻵﰐ ﺑـ½ﺍﻟﻜﻔﹼﺎﺭ¼‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻟﻠﻌﻬﺪ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﻜﻼﻡ‪ ‬ﰲ ﺗﻔﺴﲑﻩ ﴿‬ ‫ْ‬
‫اﻻرض﴾‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﺭﺽ ﻣﻜﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ‬
‫ﰲ﴿ َ ِ‬ ‫)‪(٣‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫َّ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺴﺮﻋﺔ[ ﺇﳕﺎ ﻗﹶﻴ‪‬ﺪﻩ ﺑﻪ ﻷﻥﹼ ﺍﻟﺘ‪‬ﺨ‪‬ﻄﹼﻒ ﰲ ﺍﻷﺻﻞ ﺍﻷﺧﺬﹸ ﻭﺍﻻﻧﺘﺰﺍﻉ‪ ‬ﺑﺴﺮﻋﺔ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻐﻨﺎﺋﻢ[ ﻓﹶﺴ‪‬ﺮ ﺍﻟﻄﻴﺒﺎﺕِ ﺑﺎﻟﻐﻨﺎﺋﻢ ﻷﻧ‪‬ﻬﺎ ﻟﹶﻢ ﺗﻄﺐ ﺇﻻﹼ ﻟﹶﻬﻢ‪ ،‬ﻭﻷﻧ‪‬ﻪ ﺃﻧﺴ‪‬ﺐ ﺑﺎﳌﻘﺎﻡ‪ ،‬ﻭﺍﻻﻣﺘِﻨﺎﻥ ‪‬ﺎ ﺃﻇﻬﺮ ﻫﻨﺎ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٥‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻧِﻌ‪‬ﻤ‪‬ﻪ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺍﶈﺬﻭﻑ ﻟﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻧﺰﻝ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﻖ ﻋﺎﺩﺗﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻷ ﹼﻥ ﻋِﻴﺎﻟﹶﻪ ﻭﻣﺎﻟﹶﻪ ﻓﻴﻬﻢ[ ﺃﻱ ﰲ ﺑﲏ ﻗﺮﻳﻈﺔ‪ ،‬ﰒ ﻧﺪﻡ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺮﺑﻂ ﻧﻔﺴﻪ ﺇﱃ ﺳﺎﺭﻳﺔ ﻣﻦ ﺳ‪‬ﻮﺍﺭﻱ ﺍﳌﺴﺠﺪ ﺣﱴ ﺗﺎﺏ ﺍﷲ‬ ‫)‪(٨‬‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﺠﺎﺀﻩ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻓﺤﻠﹼﻪ ﺑﻴﺪﻩ‪ .‬ﻭﺍﻋﻠﻢ ﻫﺬﻩ ﻫﻲ ﺍﳌﺮﺓ ﺍﻷُﻭﱃ ﺍﻟﱵ ﺭﺑﻂ ‪‬ﺎ ﺃﺑﻮ ﻟﺒﺎﺑﺔ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻛﺎﻧﺖ ﺑﺴﺒﺐ ﲣﻠﱡﻔﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﰲ ﻏﺰﻭﺓ ﺗﺒﻮﻙ‪ ،‬ﻓﺮﺑﻂ ﻧﻔﺴﻪ ﰲ ﺳﺎﺭﻳﺔ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﱰﻝ ﻓﻴﻪ ﻭﻓﻴﻤﻦ‬
‫ْ‬ ‫ۡ‬
‫ﺑﺬﻧﻮﺑ ِ ْ ﴾ ]ﺍﻟﺘﻮﺑﺔ‪] .[١٠٢:‬ﻋﻠﻤﻴﺔ[‬
‫ۡ‬ ‫ۡ‬
‫اﻋﱰﻓﻮا ِ ُ ُ ِ‬
‫اﺧﺮون َ َ ُ‬
‫ﲣﻠﻒ ﻣﻌﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿و ٰ‬
‫َ َ ُ َ‬
‫ۡ‬ ‫)‪(٩‬‬
‫ﺗﺨﻮﻧﻮا﴾ ﻣﻌﻈﻮﻑ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻗﺒﻠﻪ ﻓﻬﻮ ﰲ ﺣ‪‬ﻴ‪‬ﺰِ ﺍﻟﻨﻬﻲ‪) .‬ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ(‬‫ﻗﻮﻟﻪ‪] :‬ﻻ[ ﺇﳕﺎ ﻗﺪﺭ ½ﻻ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ َ ُ ُ‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻣﺎ ﺍﺋﹾﺘ‪‬ﻤِﻨ‪‬ﺘ‪‬ﻢ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﺿﺎﻓﺔ ﺍﻷﻣﺎﻧﺎﺕ ﺇﱃ ﺿﻤﲑ ½ ﹸﻛﻢ¼ ﺇﺿﺎﻓﺔ ﺍﻟﺸﻲﺀ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺃﻱ ﺍﳌﻮﺩ‪‬ﻉ ﺑﺎﻟﻔﺘﺢ‪ ،‬ﻓﻼ ﻳﺮﺩ‬
‫ﺃﻥﹼ ﺗ‪‬ﺼﺮ‪‬ﻑ‪ ‬ﺍﳌﺎﻟﻚِ ﰲ ﻣﺎﻟِﻪ ﻻ ﻳﻜﻮﻥ ﺧ‪‬ﻴﺎﻧﺔﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﺻﺎﺩ‪‬ﺓٌ[ ﺃﻱ ﻣﺎﻧﻌﺔ ﻋﻦ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﻓﻼ ﺗ‪‬ﻔﹸﻮﺗ‪‬ﻮﻩ‪...‬ﺇﱁ[ ﺃﻱ ﻷﻥ ﺳﻌﺎﺩﺓ ﺍﻵﺧِﺮﺓ ﺧﲑ ﻣﻦ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻷﻥ ﺳﻌﺎﺩﺓ ﺍﻵﺧﺮﺓ ﻻ ‪‬ﺎﻳﺔ ﳍﺎ‪ ،‬ﻭﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﺗ‪‬ﻔﹾﻨٰﻰ ﻭﺗ‪‬ﻨﻘﻀﻲ‪).‬ﻛﺮﺧﻲ(‬
‫)‪ (١٣‬ﻗﻮﻟﻪ‪] :‬ﻭﻧﺰﻝ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﻖ ﻋﺎﺩﺗﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٤‬ﻗﻮﻟﻪ‪] :‬ﺑﺎﻹﻧﺎﺑﺔ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﻟِﺒ‪‬ﻴﺎﻥِ ﺭ‪‬ﺑﻄِﻪ ﲟﺎ ﺳ‪‬ﺒﻖ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫‪290‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫اﻟﻌﻈﻴﻢ﴿‪َ﴿ ﴾﴾۲۹‬و﴾ اذﻛﺮ )‪ (١‬ﻳﺎ‬ ‫ﺗﻜﻢ َو َ ْﻐ ِ ْ ُ ْ‬
‫َﻜﻢ﴾ ذﻧﻮﺑﻜﻢ ﴿ َواﷲُ ُ ْ َ ْ ِ‬
‫ذواﻟﻔﻀﻞ ْ َ ِ ْ ِ‬ ‫ﻋﻨﻜﻢ َﺳﻴﺎ ٰ ِ ُ ْ‬
‫وﻳﻜَ ْ َ ْ ُ ْ‬
‫وﺑﲔ ﻣﺎ ﲣﺎﻓﻮن ﻓﺘﻨﺠﻮن ﴿ ُ‬
‫ﺘﻮک﴾ ﻳﻮﺛﻘﻮك وﳛﺒﺴﻮك‬ ‫ﻳﻦ َﻛ َ ُ ْوا﴾ وﻗﺪ اﺟﺘﻤﻌﻮا ﻟﻠﻤﺸﺎورة ﰲ ﺷﺄﻧﻚ ﺑﺪار اﻟﻨﺪوة)‪ْ ُ ِ ﴿ (٢‬‬
‫ﻟﻴﺜ ِ ُ ْ َ‬ ‫ﳏﻤﺪ ﴿ا ِذْ ﻳَ ْﻤ ُ ُ ﺑ ِ َ ِ‬
‫اﻟﺬ ْ َ‬
‫وﻳﻤ ُ ُ اﷲُ﴾ ﺑﻬﻢ ﺑﺘﺪﺑﲑ أﻣﺮك‬
‫)‪(٤‬‬
‫ون﴾ ﺑﻚ ﴿ َ َ ْ‬
‫)‪(٣‬‬
‫ﺟﻮک﴾ ﻣﻦ ﻣﻜﺔ ﴿ َ َ ْ‬
‫وﻳﻤ ُ ُ ْ َ‬ ‫﴿َْاو َ ْ ُ ُ ْ َ‬
‫ﻘﺘﻠﻮک﴾ ﻛﻠﻬﻢ ﻗِْﺘﻠ ََﺔ رﺟﻞ واﺣﺪ ﴿ َ ْاو ﻳ ُ ْ ِ ُ ْ َ‬
‫ﻳﻦ﴿‪ (٥)﴾﴾۳۰‬أﻋﻠﻤﻬﻢ ﺑﻪ)‪َ﴿ (٦‬و ِ َ‬
‫اذا ُ ْ‬
‫ﺗﺘ ٰ ﻋَﻠَﻴْ ِ ْﻢ ﻳ ٰ ُ َﻨﺎ﴾‬ ‫ﺑﺄن أو إﻟﻴﻚ ﻣﺎ دﺑﺮوه وأﻣﺮك ﺑﺎﳋﺮوج ﴿ َواﷲ ُ َﺧ ْ ُ ْاﻟﻤٰ ِ ِ ْ َ‬
‫ﺬا﴾ ﻗﺎﻟﻪ اﻟﻨﻀﺮ ﺑﻦ اﳊﺎرث ﻷﻧﻪ ﻛﺎن ﻳﺄﰐ اﳊﲑة)‪ (٨‬ﻳﺘﺠﺮﻓﻴﺸﱰي‬ ‫ﻟﻘﻠﻨﺎ ِ ْ َ‬
‫ﻣﺜﻞ ٰ َ ۤ‬ ‫ﺳﻤﻌﻨﺎ َ ْﻟﻮ َ َ ٓ ُ‬
‫ﺸﺎء َ ُ ْ َ‬ ‫ﻗﺪ َ ِ ْ َ‬ ‫اﻟﻘﺮآن ﴿ َ ُ ْ‬
‫ﻗﺎﻟﻮا َ ْ‬
‫)‪(٧‬‬

‫اﻻوﻟ ِ ْ َ ﴿‪َ﴿ ﴾﴾۳۱‬وا ِذْ‬

‫اﺳﻄ ْ ُ﴾ أﻛﺎذﻳﺐ ﴿ ْ َ‬ ‫ﺬا﴾ اﻟﻘﺮآن ﴿ ِ ۤ‬
‫اﻻ َ ٰ ِ‬ ‫ان﴾ ﻣﺎ )‪ۤ َ ٰ ﴿(٩‬‬ ‫ﻛﺘﺐ أﺧﺒﺎر اﻷﻋﺎﺟﻢ وﳛﺪث ﺑﻬﺎ أﻫﻞ ﻣﻜﺔ ﴿ ِ ْ‬
‫‪٢‬‬ ‫‪٢‬‬
‫‪.....................................................‬‬ ‫ﺎن ٰ َﺬا﴾ اﻟﺬي ﻳﻘﺮؤه ﳏﻤﺪ ﴿ ُ َ ْ َ‬
‫ﻮاﻟﺤﻖ﴾‬ ‫ان َ َ‬
‫ﻗﺎﻟﻮا اﻟﻠ ُﻢ ِ ْ‬
‫َ ُ‬
‫)‪(١٠‬‬

‫ﻳﻤﻜﺮ﴾ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺫِﻛﺮ‪ ‬ﺍﳊﺎﺩﺙِ ﻭﻗﺖ‪ ‬ﺍﳌﹶﻜﺮ‪] .‬ﻋﻠﻤﻴﺔ[‬

‫ُ‬
‫ُ‬
‫ْ‬
‫َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﺫﻛﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ِْاذ﴾ ﻣﻔﻌﻮﻝ ﳌﻘﺪ‪‬ﺭ ﻻ ﻇﺮﻑ ﻟـ﴿‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺑِﺪ‪‬ﺍﺭِ ﺍﻟ‪‬ﻨﺪ‪‬ﻭﺓِ[ ﺃﻱ ﺑﺎﻟﺪﺍﺭ ﺍﻟﱵ ﺗ‪‬ﻘﻊ ﻓﻴﻬﺎ ﺍﻟﻨﺪﻭﺓﹸ ﺃﻱ ﺍﻻﺟﺘﻤﺎﻉ‪ ‬ﻭﺍﻟﺘﺤﺪ‪‬ﺙﹸ‪ ،‬ﻓﺎﻟﻨﺪﻭﺓ ﻣ‪‬ﺼﺪﺭ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٢‬‬
‫ْ‬
‫وﻳﻤﻜﺮ اﷲ ُ﴾ ﻳﻌﲏ ﻭﻳ‪‬ﺠﺎﺯﻳﻬﻢ‬‫ُ‬
‫ُ‬
‫َ َ‬
‫ون﴾ ﺑﻚ[ ﻳﻌﲏ ﻭﻳ‪‬ﺤﺘﺎﻟﻮﻥ ﻭﻳ‪‬ﺘﺪﺑ‪‬ﺮﻭﻥ ﰲ ﺃﻣﺮِﻙ‪ ،‬ﻭﺃﺻﻞﹸ ﺍﳌﹶﻜﺮ ﺍﺣﺘﻴﺎﻝ ﰲ ﺧ‪‬ﻔﹾﻴ‪‬ﺔٍ‪﴿ ،‬‬‫وﻳﻤ ُ ُ ْ َ‬
‫ﻗﻮﻟﻪ‪ْ َ َ ﴿] :‬‬ ‫)‪(٣‬‬
‫ﺍﷲُ ﺗﻌﺎﱃ ﺟﺰﺍﺀَ ﻣ‪‬ﻜﺮِﻫﻢ‪ ،‬ﻓﺴ‪‬ﻤ‪‬ﻲ ﺍﳉﺰﺍﺀُ ﻣ‪‬ﻜﺮﺍﹰ ﻷﻧﻪ ﰲ ﻣﻘﺎﺑ‪‬ﻠﺘﻪ‪ ،‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﻭﻳ‪‬ﻌﺎﻣﻠﹸﻬﻢ ﺍﷲُ ﻣ‪‬ﻌﺎﻣ‪‬ﻠﺔﹶ ﻣﻜﺮِﻫﻢ‪ ،‬ﻭﺍﳌﻜﺮ ﻫﻮ ﺍﻟﺘﺪﺑﲑ ﻭﻫﻮ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺘﺪﺑﲑ ﺑﺎﳊﻖ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺃ‪‬ﻢ ﺍﺣﺘﺎﻟﻮﺍ ﰲ ﺇﺑﻄﺎﻝ ﺃﻣﺮِ ﳏﻤ‪‬ﺪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﹶﻇﻬﺮ‪‬ﻩ ﻭﻗﹶﻮ‪‬ﺍﻩ ﻭﻧ‪‬ﺼ‪‬ﺮ‪‬ﻩ‬
‫ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻀ‪‬ﺎﻉ‪ ‬ﻓِﻌﻠﹸﻬﻢ ﻭﺗﺪﺑﲑ‪‬ﻫﻢ ﻭﻇﹶﻬﺮ ﻓﻌﻞﹸ ﺍﷲِ ﻭﺗﺪﺑﲑ‪‬ﻩ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺘﺪﺑﲑ ﺃﹶﻣﺮِﻙ[ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥﹼ ﺣﻘﻴﻘﺔ ﺍﳌﹶﻜﺮ ﻣ‪‬ﺤﺎﻟﺔﹲ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻷﻧ‪‬ﻪ ﺍﻻﺣﺘِﻴﺎﻝﹸ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻣِﻦ ﺃﺟ‪‬ﻞ ﺣﺼﻮﻝ ﺍﻟﻌ‪‬ﺠﺰ‬ ‫)‪(٤‬‬
‫ﺿﻴ‪‬ﻊ‪ ‬ﺃﹶﻣﻠﹶﻬﻢ‪ ،‬ﺃﻭ ﺍﳌﺮﺍﺩ ﺟﺎﺯﺍﻫﻢ ﻋﻠﻰ‬
‫ﻋﻨﻪ‪ ،‬ﻭﺃﺟﻴﺐ ﺃﻳﻀﺎﹰ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﲟﻜﺮ ﺍﷲ ﻣ‪‬ﻌﺎﻣﻠﺘ‪‬ﻪ ﻣﻌﺎﻣﻠﺔﹶ ﺍﳌﺎﻛِﺮ ﺣﻴﺚ ﺧ‪‬ﻴ‪‬ﺐ‪ ‬ﺳ‪‬ﻌﻴ‪‬ﻬﻢ ﻭ ‪‬‬
‫ﻣﻜﺮﻫﻢ ﻓﺴ‪‬ﻤ‪‬ﻲ‪ ‬ﺍﳉﺰﺍﺀُ ﻣﻜﺮﺍﹰ ﻷﻧ‪‬ﻪ ﰲ ﻣ‪‬ﻘﺎﺑﻠﺘﻪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ۡ‬ ‫ْ‬
‫ﺮﻳﻦ﴾ ﻭﻻ ﺧﲑ‪ ‬ﰲ ﻣ‪‬ﻜﺮﻫﻢ؟ ﻗﻠﺖ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ‬ ‫اﻟﻤﻜ ۡ‬
‫ﺧﲑ ٰ ِ‬ ‫ﻳﻦ﴾[ ﺇﻥ ﻗﻠﺖ‪ :‬ﻛﻴﻒ ﻗﺎﻝ ﴿واﷲ‬ ‫اﻟﻤ ِ ِ ْ َ‬
‫ﻗﻮﻟﻪ‪َ ﴿] :‬واﷲُ َﺧ ْ ُ ْ ٰ‬ ‫)‪(٥‬‬
‫ِ َ‬ ‫َ ُ َ ُ‬
‫ۡ‬
‫ﺿﻊ‪½ ‬ﺃﻗﻮﻯ¼ )ﻭﺳﻴﺄﰐ ﺗﺎﻭﻳﻞ ﺍﳌﻔﺴﺮ(‪ ،‬ﻭﻓﻴﻪ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﻣﻜﺮ ﻳ‪‬ﺒﻄﻞ ﺑﻔﻌﻞ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﺧﲑ﴾ ﻣﻮ ِ‬ ‫½ﻭﺍﷲُ ﺃﻗﻮﻯ‪...‬ﺇﱁ¼ ﻓﻮﺿﻊ ﴿ َ‬
‫ۡ‬ ‫ْ‬ ‫ۡ‬
‫ﺧﲑ ٰ ِ‬
‫اﻟﻤﻜﺮﻳﻦ﴾‪ ،‬ﻭﻗﻴﻞ ﻟﻴﺲ ﺍﳌﺮﺍﺩ‬ ‫ﻭﻗﻴﻞ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﻣﻜﺮﻫﻢ ﻓﻴﻪ ﺧﲑ‪ ‬ﺑﺰ‪‬ﻋﻤﻬﻢ ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﰲ ﻣﻘﺎﺑﻠﺘﻪ‪﴿ :‬واﷲ‬
‫ِ َ‬ ‫َ ُ َ ُ‬
‫ﺍﻟﺘﻔﻀﻴﻞ ﺑﻞ ﺃﻥ ﻓﻌﻞ ﺍﷲِ ﺗﻌﺎﱃ ﺧﲑ‪ ‬ﻣﻄﻠﻘﺎ‪) .‬ﺧﺎﺯﻥ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﹶﻋﻠﹶﻤ‪‬ﻬﻢ ﺑﻪ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﳌﻜﺮ ﻻ ﺧﲑ‪ ‬ﻓﻴﻪ‪ ،‬ﻭﺃﹸﺟﻴﺐ‪ ‬ﺃﻳﻀﺎﹰ ﺑﺄﻥ ﺍﺳﻢ ﺍﻟﺘﻔﻀﻴﻞ ﻟﻴﺲ ﻋﻠﻰ ﺑﺎﺑﻪ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻘﺮﺁﻥ[ ﻓﺴ‪‬ﺮ ﺍﻵﻳﺎﺕ ﺑﺎﻟﻘﺮﺁﻥ ﻟﻐﻠﺒﺔ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻵﻳﺎﺕ ﻓﻴﻪ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻳﺄﺗِﻲ ﺍﳊِﲑ‪‬ﺓﹶ[ ﺑﻜﺴﺮ ﺍﳊﺎﺀ ﺍﳌﻬﻤﻠﺔ ﺑ‪‬ﻠﹾﺪ‪ ‬ﹲﺓ ﺑﻘﹸﺮﺏ ﺍﻟﻜﻮﻓﺔ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ِْان﴾ ﻧﺎﻓﻴﺔ ﲟﻌﲎ ½ﻣﺎ¼ ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧﻪ ﻻ ﻳ‪‬ﺼﺢ‪ ‬ﺩ‪‬ﺧﻮﻟﹸﻬﺎ ﻋﻠﻰ ﺍﻻﺳﻢ‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ‪ ١١٨:‬ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫ْ‬
‫ﻫﻮ﴾ ﺿﻤﲑ‪ ‬ﻓﺼﻞٍ ﻻ ﻣ‪‬ﺤﻞﱠ ﻟﻪ ﻣِﻦ ﺍﻹﻋﺮﺍﺏ‪) .‬ﺻﺎﻭﻱ(‬
‫ُ َ‬
‫ﻛﺎن﴾ ﻭ﴿‬
‫َ َ‬
‫اﻟﺤﻖ﴾ ﺧﱪﺍ ﻟِـ﴿‬ ‫)‪ (١٠‬ﻗﻮﻟﻪ‪َ ُ ﴿] :‬ﻮ ْ َ‬
‫اﻟﺤﻖ﴾[ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ﻋﻠﻰ ﻧﺼﺐ ﴿ َ ّ‬

‫‪291‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫? ﺃﻱ ﺍﻟﻘﺮﺁﻥ‪١٢.‬‬ ‫ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ ﻓﺄﻣﻄﺮ‪...‬ﺇﱁ‪١٢.‬‬
‫اﻟﺴﻤﺎءِ َ ِ‬ ‫ِﻨﺪک َ َ ْ‬
‫=‬

‫اﻟﻴﻢ﴿‪ ﴾﴾۳۲‬ﻣﺆﻟﻢ)‪(٢‬ﻋ إﻧﻜﺎره‪ ،‬ﻗﺎﻟﻪ اﻟﻨﻀﺮ وﻏﲑه‬

‫>‬ ‫اوا‪َِ ْ Ò‬ﻨﺎ ِ َ َ ٍ‬
‫ﻌﺬاب َ ِ ْ ٍ‬ ‫ﻣﻦ َ ٓ‬ ‫ﻓﺎﻣ ِ ْ َﻋ َﻠ ْ َﻨﺎ ِ َ َ ً‬
‫ﺣﺠﺎرة َ‬ ‫اﳌ ل ﴿ ِ ْ‬
‫ﻣﻦ ﻋ ْ ِ َ‬
‫)‪(١‬‬
‫ﺃﻱ ﺍﻟﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ‪١٢.‬‬ ‫ﺃﻱ ﺍﻟﻘﺮﺁﻥ‪١٢.‬‬
‫ﻟﻴﻌﺬﺑَ ُ ْﻢ﴾ ﲟﺎ ﺳﺄﻟﻮه ﴿ َ َ ْ َ‬
‫واﻧﺖ ِﻓﻴْ ِ ْﻢ﴾‬ ‫اﺳﺘﻬﺰاء وإﻳﻬﺎﻣﺎ أﻧﻪ ﻋ ﺑﺼﲑة وﺟﺰم ﺑﺒﻄﻼﻧﻪ ﻗﺎل ﺗﻌﺎﱃ ‪َ َ ﴿ :‬‬
‫وﻣﺎ َ َ‬
‫ﺎن اﷲُ ِ ُ َ‬
‫)‪(٥‬‬ ‫)‪(٤‬‬ ‫?‬ ‫)‪(٣‬‬

‫ﻣﻌﺬﺑَ ُ ْﻢ َو ُ ْﻢ‬
‫ﺎن اﷲُ ُ َ‬ ‫ﻷن اﻟﻌﺬاب إذا ﻧﺰل ﻋﻢ وﻟﻢ ﺗﻌﺬب أﻣﺔ إﻻ ﺑﻌﺪ ﺧﺮوج ﻧﺒﻴﻬﺎ واﳌﺆﻣﻨﲔ ﻣﻨﻬﺎ ﴿ َ َ‬
‫وﻣﺎ َ َ‬ ‫‪٢‬‬
‫?ﺃﻱ ﺍﳌﺴﺘﻐﻔﺮﻭﻥ‪١٢.‬‬ ‫‪٢‬‬
‫ون﴿‪ ﴾﴾۳۳‬ﺣﻴﺚ ﻳﻘﻮﻟﻮن ﰲ ﻃﻮاﻓﻬﻢ‪ :‬ﻏﻔﺮاﻧﻚ ﻏﻔﺮاﻧﻚ‪ ،‬وﻗﻴﻞ ﻫﻢ اﳌﺆﻣﻨﻮن اﳌﺴﺘﻀﻌﻔﻮن ﻓﻴﻬﻢ‬
‫ﺴﺘﻐ ِ ُ ْ َ‬
‫َْ َْ‬
‫)‪(٦‬‬ ‫?‬

‫وﻣﺎ َﻟ ُ ْﻢ اَ﴾ ن ﴿ﻻ َُﻌﺬﺑَ ُ ُﻢ اﷲُ﴾ ﺑﺎﻟﺴﻴﻒ ﺑﻌﺪ ﺧﺮوﺟﻚ‬ ‫ﻳﻦ َﻛ َ ُ ْوا ِﻣﻨْ ُ ْﻢ َ َ ً‬
‫ﻋﺬاﺑﺎ َاﻟ ِ ْ ً ﴾ ﴿ َ َ‬ ‫اﻟﺬ ْ َ‬ ‫ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﱃ‪ْ َ ﴿ :‬ﻟﻮ َ َ ُ ْ‬
‫ﺗﺰﻳﻠﻮا َ َ ْ َ‬
‫ﻟﻌﺬﺑﻨﺎ ِ‬
‫)‪(٨‬‬
‫ﺼﺪون﴾ ﳝﻨﻌﻮن‬
‫واﳌﺴﺘﻀﻌﻔﲔ‪ ،‬وﻋ اﻟﻘﻮل اﻷول ﻫﻲ ﻧﺎﺳﺨﺔ ﳌﺎ ﻗﺒﻠﻬﺎ وﻗﺪ ﻋﺬﺑﻬﻢ اﷲ ﺑﺒﺪر وﻏﲑه ﴿ َو ُ ْﻢ َ ُ ْ َ‬
‫)‪(٧‬‬

‫ﻗﻮﻟﻪ‪] :‬ﺍﳌﹸﱰﻝ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻣﻦ ﻋﻨﺪﻙ﴾ ﻣ‪‬ﺘﻌﻠﹼﻖ ﺑِﻬﺬﺍ ﺍﶈﺬﻭﻑِ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻗﻮﻟﻪ‪] :‬ﻣﺆﱂ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻟِﻤﺎ ﻓﻴﻪ ﻣِﻦ ﺍﳌﺒﺎﻟﻐﺔ‪ ،‬ﻭﰲ ﺍﳋﹶﻄﻴﺐ‪ :‬ﻭﳚﻮﺯ ﻛﺴﺮ ﺍﻟﻼﻡ ½ﻣﺆﻟِﻢ¼‬ ‫)‪(٢‬‬
‫‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫ﻛﺴﻤﻴﻊ ﲟﻌﲎ ﻣ‪‬ﺴﻤِﻊ ﻭﻋﻠﻴﻪ ﻓﻨﺴﺒﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ‬
‫ﻗﻮﻟﻪ‪] :‬ﺇﻳﻬﺎﻣﺎ ﺃﻧﻪ ﻋﻠﻰ ﺑ‪‬ﺼِﲑﺓ[ ﺃﻱ ﻷﻥ ﺃﺻﻌﺐ‪ ‬ﺍﻷَﳝﺎﻥِ ﺍﻟﺪﻋﺎﺀُ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻋﻦ ﻣﻌﺎﻭﻳﺔ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﺃﻧﻪ ﻗﺎﻝ ﻟﺮﺟﻞ ﻣﻦ ﺳ‪‬ﺒ‪‬ﺄٍ‪:‬‬ ‫)‪(٣‬‬
‫ْ ۡ‬ ‫ْ‬ ‫ۡ‬ ‫ٰ‬
‫ﻋﻨﺪك َ ْ ِ ْ‬
‫ﻓﺎﻣﻄﺮ‬ ‫ٰ‬ ‫ﻣﺎ ﺃﹶﺟﻬ‪‬ﻞﹶ ﻗﻮﻣ‪‬ﻚ ﺣﲔ ﻣﻠﱠﻜﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻣﺮﺃﺓﹰ؟ ﻗﺎﻝ ﺃﹶﺟﻬ‪‬ﻞﹸ ﻣِﻦ ﻗﻮﻣﻲ ﻗﻮﻣ‪‬ﻚ ﺣﲔ ﻗﺎﻟﻮﺍ‪ّ ﴿ :‬‬
‫ﻫﻮاﻟﺤﻖ ِﻣﻦ ِ ِ َ َ‬
‫ﻫﺬا ُ َ َ َّ‬
‫ﻛﺎن َ‬
‫َ َ‬
‫اﻟﻠ ُ َّ ِان‬
‫‪0 0‬‬

‫‪0 0‬‬
‫اﻟﺴﻤﺂء﴾ ﻭﱂ ﻳﻘﻮﻟﻮﺍ‪½ :‬ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﳊﻖ‪ ‬ﻓﺎﻫ‪‬ﺪِﻧﺎ ﻟﻪ¼‪) .‬ﺻﺎﻭﻱ‪ ،‬ﻣﺪﺍﺭﻙ(‬ ‫ً‬
‫ﺣﺠﺎرۃ ِّﻣﻦ َّ َ ِ‬ ‫ۡ‬
‫ﻋﻠﻴﻨﺎ ِ‬
‫َ َ َ‬
‫َ‬ ‫َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺇﳕﺎ ﻗﺪ‪‬ﺭﻩ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﻘﻮﻝﹶ ﺍﻵﺗِﻲ‪ ‬ﻣِﻦ ﻛﻼﻣِﻪ ﺗ‪‬ﻌﺎﱃ ﻻ ﻣِﻦ ﻛﻼﻡ ﺍﻟﻜﻔﹼﺎﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫ﻟﻴﻌﺬﺑَ ُ ْﻢ َ َ ْ َ‬
‫واﻧﺖ ِ ْﻓﻴ ِ ْﻢ﴾[ ﺍﻟﻼﻡ ﻟﺘﺄﻛﻴﺪ ﺍﻟﻨﻔﻲ ﻭﺍﻟﺪﻻﻟﺔِ ﻋﻠﻰ ﺃﻥ ﺗﻌﺬﻳﺒﻬﻢ ﻭﺃﻧﺖ ﺑﲔ ﺃﻇﻬ‪‬ﺮِﻫﻢ ﻏﲑ ﻣﺴﺘﻘﻴﻢ ﻷﻧﻚ ﺑ‪‬ﻌﺜﺖ‪‬‬ ‫وﻣﺎ َ َ‬
‫ﺎن اﷲُ ِ ُ َ‬ ‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬ ‫)‪(٥‬‬
‫ۡ‬ ‫ْ‬ ‫وﻫﻢ ْ‬
‫ْ‬ ‫ﺭﲪﺔﹰ ﻟﻠﻌﺎﻟﹶﻤﲔ ﻭﺳ‪‬ﻨ‪‬ﺘ‪‬ﻪ ﺃﻥ ﻻ ﻳ‪‬ﻌﺬﱢﺏ ﻗﻮﻣﺎ ﻋﺬﺍﺏ‪ ‬ﺍﺳﺘﺌﺼﺎﻝٍ ﻣﺎ ﺩﺍﻡ ﻧﺒﻴ‪‬ﻬﻢ ﺑﲔ ﺃﻇﻬ‪‬ﺮﻫﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬وﻣﺎﻛﺎن اﷲ ﻣﻌﺬﺑ ْ‬
‫ﺴﺘﻐﻔﺮون﴾ ﻫﻮ‬
‫َ َ َ َ ُ ُ َ ِّ َ ُ َ ُ َ َ ِ ُ َ‬
‫ﰲ ﻣﻮﺿِﻊ ﺍﳊﺎﻝ ﻭﻣﻌﻨﺎﻩ ﻧﻔﻲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻋﻨﻬﻢ‪ ،‬ﺃﻱ ﻭﻟﻮ ﻛﺎﻧﻮﺍ ﳑﻦ ﻳﺆﻣِﻦ ﻭﻳ‪‬ﺴﺘﻐﻔِﺮ ﻣِﻦ ﺍﻟﻜﻔﺮ ﻟﹶﻤ‪‬ﺎ ﻋﺬﱠﺑ‪‬ﻬﻢ‪ ،‬ﺃﻭ ﻣﻌﻨﺎﻩ‪ :‬ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ‬
‫ﻣﻌﺬﱢﺑ‪‬ﻬﻢ ﻭﻓﻴﻬﻢ ﻣ‪‬ﻦ ﻳ‪‬ﺴﺘﻐﻔﺮ ﻭﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ ﺑﲔ ﺃﻇﻬ‪‬ﺮﻫﻢ ﳑ‪‬ﻦ ﺗ‪‬ﺨﻠﱠﻒ‪ ‬ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻣﻦ ﺍﳌﺴﺘ‪‬ﻀﻌ‪‬ﻔﲔ‪) .‬ﻣ‪‬ﺪﺍﺭِﻙ(‬
‫وﻫﻢ ْ ْ ۡ‬
‫ﺴﺘﻐﻔﺮوَن﴾ ﻗﻴﻞ ﻫﻮ ﻟﻠﻜﺎﻓﺮﻳﻦ ﺍﳌﺴﺘﻐﻔﺮﻳﻦ‪،‬‬ ‫ْ‬ ‫ﻗﻮﻟﻪ‪] :‬ﻭﻗﻴﻞ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳋﻼﻑ ﰲ ﻣ‪‬ﺮﺟِﻊ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ﴿‬ ‫)‪(٦‬‬
‫ِ‬
‫َ ُ َ َ ُ‬
‫ﻭﻗﻴﻞ ﻟﻠﻤﺆﻣﻨﲔ‪ ،‬ﻭﺍﳌﻌﲎ ﱂ ﻳﻌﺬﺏ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻟﻮﺟﻮﺩ ﺍﳌﺆﻣﻨﲔ ﻓﻴﻬﻢ ﻣﺴﺘﻐﻔﺮﻳﻦ ﻷﻧ‪‬ﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﹼﺎ ﺧﺮﺝ ﺑﻘﻲ ﲟﻜﺔ‬
‫ﺑﻘﻴ‪‬ﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻣ‪‬ﻦ ﻳﺴﺘﻐﻔﺮ ﳑﻦ ﱂ ﻳﺴﺘﻄﻊ ﺍﳍﺠﺮﺓﹶ ﻣﻦ ﻣﻜﺔ‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝِ ﺍﻷﻭ‪‬ﻝِ[ ﻫﻮ ﻛﻮﻥﹸ ﺍﻟﻀﻤﲑِ ﻋﺎﺋﺪﺍ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻛﻮﻧﻪ ﻋﺎﺋﺪﺍ ﻋﻠﻰ ﺿﻌﻔﺎﺀ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺸﺎﺭِ ﻟﻪ‬ ‫)‪(٧‬‬
‫ﻳﻌﺬﺑَ ُ ُ اﷲ ُ﴾ ﻧﺎﺳﺨﺔ ﻟِﻤﺎ ﻗﹶﺒﻠﹶﻬﺎ ﻭﻫﻮ ﻗﻮﻟﻪ‪:‬‬ ‫ﺳﺎﺑﻘﺎ ﺑﻘﻮﻟﻪ‪½ :‬ﻭﻗﻴﻞ ﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ‪...‬ﺇﱁ¼‪ ،‬ﻭﻗﻮﻟﻪ ½ﻫﻲ¼ ﺃﻱ ﻗﻮﻟﻪ‪﴿ :‬وﻣﺎ ﻟَ ُ ْ َ ّ َ‬
‫اﻻ ُ َ ِّ‬
‫َ َ‬
‫ﺘﻐﻔﺮون﴾ ﻷﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﻗﺪ ﻭ‪‬ﺟﺐ ﻋﺬﺍﺑ‪‬ﻬﻢ ﻭﻧ‪‬ﺰﻝ ‪‬ﻢ ﻣ‪‬ﻊ‪ ‬ﻛﻮ‪‬ﻢ ﻳ‪‬ﺴﺘﻐﻔﺮﻭﻥ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﺟ‪‬ﺮﻯ ﻋﻠﻴﻪ‬ ‫وﻫﻢ ْﺴ ْ ۡ‬
‫ْ‬ ‫﴿وﻣﺎﻛﺎن اﷲ ﻣﻌﺬﺑ ْ‬
‫َ َ َ َ ُ ُ َ ِّ َ ُ َ ُ َ َ ِ ُ َ‬
‫ﻋِﻜﺮﻣﺔ‪ ،‬ﻭﻋﻦ ﺁﺧ‪‬ﺮِﻳﻦ‪ :‬ﺃ‪‬ﺎ ﻟﻴﺴﺖ ﲟﻨﺴﻮﺧﺔ ﻷ‪‬ﺎ ﺧ ‪‬ﱪ ﻭﺍﳋﱪ ﻻ ﻳ‪‬ﺘﻮﺟ‪‬ﻪ ﻧ‪‬ﺤﻮ‪‬ﻩ ﺍﻟﻨ‪‬ﺴﺦ‪) .‬ﻛﺮﺧﻲ‪ ،‬ﺟ‪‬ﻤﻞ‪ ،‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﻳ‪‬ﻤﻨﻌﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺼﺪ‪ ‬ﲟﻌﲎ ﺍﳌﻨﻊ ﻭﺇﻥ ﺟﺎﺀ ﲟﻌﲎ ﺍﻟﺼﺮﻑ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﺇﳕﺎ ﺧ‪‬ﺺ‪ ‬ﺑﺎﳌﻨﻊ ﺑﻘﺮﻳﻨﺔ ﺻ‪‬ﻨﻌِﻬﻢ ﻭﻫﻮ ﺃﻧ‪‬ﻬﻢ‬ ‫)‪(٨‬‬
‫‪Å‬‬
‫‪292‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫اوﻟﻴﺎءہٗ ﴾ ﻛﻤﺎ زﻋﻤﻮا ﴿ ِ ْ‬ ‫ﺎﻧﻮا َ ْ ِ َ ٓ َ‬ ‫اﻟﻤﺴﺠﺪ ِ اﻟْ َ َ ام ِ﴾ أن ﻳﻄﻮﻓﻮا ﺑﻪ ﴿ َ َ‬
‫وﻣﺎ َ ُ‬ ‫اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﳌﺴﻠﻤﲔ ﴿ َ ِ‬
‫?‬
‫ان﴾ ﻣﺎ‬ ‫ﻋﻦ ْ َ ْ ِ‬
‫)‪(١‬‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﺎء﴾‬‫ِﻨﺪ ْاﻟ َ ْﻴﺖِ ِاﻻ ُﻣ َ ٓ ً‬
‫ﺻﻼﺗ ُ ُ ْﻢ ﻋ ْ َ‬‫ﺎن َ َ‬ ‫وﻣﺎ َ َ‬
‫َﻤﻮن﴿‪ ﴾﴾۳۴‬أن ﻻ وﻻﻳﺔ ﳍﻢ ﻋﻠﻴﻪ ﴿ َ َ‬ ‫اﻟﻤﺘﻘﻮن َو ٰﻜِﻦ َ ْﻛ َ َ ُ ْﻢ َﻻ َ ْﻌﻠ ُ ْ َ‬ ‫﴿ َ ْ َِ ٓ ُ‬
‫اوﻟﻴﺎؤہ ِاﻻ ْ ُ ُ ْ َ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫‪٢‬‬ ‫‪٣‬‬ ‫‪٣‬‬

‫اﻟﻌﺬاب﴾ ﺑﺒﺪر ﴿ ِ َﺑﻤﺎ ُ ْ ُ ْ‬

‫ﻛﻨﺘﻢ‬ ‫ﺼﺪﻳﺔ﴾)‪ (٥‬ﺗﺼﻔﻴﻘﺎ أي ﺟﻌﻠﻮا ذﻟﻚ ﻣﻮﺿﻊ ﺻﻼ‪‬ﻢ اﻟﱵ أﻣﺮوا ﺑﻬﺎ ﴿ َ ُ ْ ُ‬
‫ﻓﺬوﻗﻮا ْ َ َ َ‬ ‫ﺻﻔﲑا)‪﴿ (٤‬و َ ْ ِ َ ً‬
‫)‪(٦‬‬

‫ﻓﺴ ُ ْ ِ ُ ْ‬
‫ﻨﻔﻘﻮﻧ َ َﺎ‬ ‫ﻴﻞ اﷲ ِ َ َ‬
‫ﻋﻦ َﺳ ِ ْ ِ‬ ‫اﻣﻮﻟ ُ ْﻢ﴾ ﰲ ﺣﺮب اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ﻟ ِ َ ُ ْ‬
‫ﻴﺼﺪوا َ ْ‬ ‫ﻳﻦ َﻛ َ ُ ْوا ُ ْ ِ ُ ْ َ‬
‫ﻳﻨﻔﻘﻮن َ ْ ٰ َ‬ ‫ون﴿‪ِ ﴿ ﴾﴾۳۵‬ان ِ‬
‫اﻟﺬ ْ َ‬ ‫َﺗﻜ ْ ُ ُ ْ َ‬
‫)‪(٧‬‬
‫‪٤‬‬
‫ﻳﻦ َﻛ َ ُوا﴾‬ ‫ﻮا‪‬ﺎ وﻓﻮات ﻣﺎﻗﺼﺪوه ﴿ ُﺛﻢ ُْﻐﻠ ُ ْ َ‬
‫َﺒﻮن﴾ ﰲ اﻟﺪﻧﻴﺎ ﴿َو ِ‬
‫اﻟﺬ ْ َ‬ ‫‪٤‬‬
‫ﺗﻜﻮن﴾ ﰲ ﻋﺎﻗﺒﺔ اﻷﻣﺮ)‪َ ﴿ (٩)(٨‬ﻋﻠَﻴْ ِ ْﻢ َﺣ ْ َ ًة﴾ ﻧﺪاﻣﺔ ﻟﻔ‬ ‫ُﺛﻢ َ ُ ْ ُ‬
‫=‬
‫ﻟﻴﻤﻴﺰ َ ﴾ ﻣﺘﻌﻠﻖ ﺑـ½ﺗﻜﻮن¼)‪ (١١‬ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ أي‬ ‫ون﴿‪ ﴾﴾۳۶‬ﻳﺴﺎﻗﻮن ﴿ ِ َ ِ ْ‬ ‫ﻨﻢ﴾ ﰲ اﻵﺧﺮة ﴿ ُ ْ‬
‫ﻳﺤ َ ُ ْ َ‬ ‫ﻣﻨﻬﻢ ﴿ا ِ ٰ َﺟ َ َ‬
‫)‪(١٠‬‬

‫ﻣ‪‬ﻨﻌﻮﺍ ﺍﻟﻨﱯ‪ ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﳌﺆﻣﻨﲔ ﻋﻦ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺒﻴﺖ ﻋﺎﻡ‪ ‬ﺍﳊﹸﺪﻳﺒﻴﺔِ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﻣ‪‬ﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﴿ِْان﴾ ﻧﺎﻓﻴﺔ ﲟﻌﲎ ½ﻣﺎ¼‪ ،‬ﻓﻼ ﻳ‪‬ﺮِﺩ‪ ‬ﺃﻧ‪‬ﻪ ﻻ ﻳ‪‬ﺼﺢ‪ ‬ﺩ‪‬ﺧﻮﻟﹸﻬﺎ ﻋﻠﻰ ﺍﻻﺳﻢ‪) .‬ﺻﺎﻭﻱ ﰲ ﺍﻟﻨﺴﺎﺀ ﺁﻳﺔ‪١١٨:‬ﺑﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(١‬‬
‫ﻳﻌﻠﻤﻮن﴾ ﳏﺬﻭﻑ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺃﻥﹾ ﻻ ﻭِﻻﻳﺔ ﳍﻢ ﻋﻠﻴﻪ [ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻝ ﴿ ْ ۡ‬ ‫)‪(٢‬‬
‫َ َ ُ َ‬

‫ﻗﻮﻟﻪ‪ِ ﴿] :‬اﻻ ُﻣ َ ٓ ً‬
‫ﺎء﴾[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺣ‪‬ﺴ‪‬ﺐِ ﺯ‪‬ﻋﻤِﻬﻢ ﺣﻴﺚ ﺍﺩ‪‬ﻋ‪‬ﻮﺍ ﺃﻥ ﺍﳌﻜﺎﺀ ﻭﺍﻟﺘﺼﺪﻳﺔ ﻣﻦ ﺟﻨﺲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺎﻻﺳﺘﺜﻨﺎﺀ‬ ‫)‪(٣‬‬
‫ﺯﻳﺎﺩ ﹲﺓ ﰲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻴﻬﻢ‪) .‬ﺻﺎﻭﻱ(‬
‫ﻗﻮﻟﻪ‪] :‬ﺻ‪‬ﻔِﲑﺍﹰ[ ﻓﻜﺎﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻳ‪‬ﺸ‪‬ﺒِّﻚ‪ ‬ﺃﺻﺎﺑِﻊ‪ ‬ﺇﺣﺪﻯ ﻛﻔﱠﻴﻪ ﺑﺄﺻﺎﺑﻊِ ﺍﻷﺧﺮﻯ ﻭﻳ‪‬ﻀ‪‬ﻤ‪‬ﻬﺎ ﻭﻳ‪‬ﻨﻔﺦ ﻓﻴﻬﻤﺎ ﻓﻴ‪‬ﻈﻬﺮ ﻣﻦ ﺫﻟﻚ ﺻﻮﺕ‪،‬‬ ‫)‪(٤‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻭﻗﻮﻟﻪ‪½ :‬ﺗﺼﻔﻴﻘﺎ¼ ﺃﻱ ﺿ‪‬ﺮﺑﺎﹰ ﻹﺣﺪﻯ ﺍﻟﻴﺪ‪‬ﻳﻦ ﻋﻠﻰ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻗﻮﻟﻪ‪½ :‬ﺃﻱ ﺟ‪‬ﻌﻠﻮﺍ ﺫﻟﻚ‪...‬ﺇﱁ¼ ﺟﻮﺍﺏ‪ ‬ﻣﺎ ﻗﻴﻞ‪ :‬ﺍﳌﻜﺎﺀ ﻭﺍﻟﺘﺼﺪﻳﺔ‬
‫ﻟﻴﺴﺎ ﻣﻦ ﺟﻨﺲ ﺍﻟﺼﻼﺓ ﻓﻜﻴﻒ ﳚﻮﺯ ﺍﺳﺘﺜﻨﺎﺅﳘﺎ ﻣﻦ ﺍﻟﺼﻼﺓ؟ ﻭﺃﹸﺟﻴﺐ‪ ‬ﺃﻳﻀﺎ ﺑﺄ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳ‪‬ﻌﺘﻘﺪﻭﻥ ﺃﻥ ﺍﳌﻜﺎﺀ ﻭﺍﻟﺘﺼﺪﻳﺔ ﻣﻦ ﺟﻨﺲ‬
‫ﺍﻟﺼﻼﺓ ﻓﺨ‪‬ﺮﺝ ﺍﻻﺳﺘﺜﻨﺎﺀُ ﻋﻠﻰ ﺣ‪‬ﺴ‪‬ﺐِ ﻣ‪‬ﻌﺘﻘﹶﺪِﻫﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬
‫ﺎء و َ ْﺼ ِ َ ً‬
‫ﺪﻳﺔ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﳌﻜﺎﺀ‪ :‬ﺍﻟﺼﻔﲑ‪ ،‬ﻭﺍﻟﺘﺼﺪﻳﺔ‪ :‬ﺍﻟﺘﺼﻔﻴﻖ‪ ،‬ﻓﻔﻴﻪ ﺫﻡ‪ ‬ﺍﻟﺘﺼﻔﻴﻖ‬ ‫ِﻨﺪ ْاﻟ َ ْﻴﺖِ ِاﻻ ُﻣ َ ٓ ً‬
‫ﺻﻼﺗُ ُ ْﻢ ﻋ ْ َ‬ ‫وﻣﺎ َ َ‬
‫ﺎن َ َ‬ ‫ﻗﻮﻟﻪ‪َ َ ﴿] :‬‬ ‫)‪(٥‬‬
‫ﻭﺍﻟﺼﻔﲑ ﺑﺎﻟﻔﻢ ﺃﻭ ﺍﻟﻘﹶﺼ‪‬ﺐ‪ ،‬ﻭﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟ‪‬ﺒﲑ ﻗﺎﻝ‪ :‬ﺍﳌﻜﺎﺀ ﺗﺸﺒﻴﻜﻬﻢ ﺃﺻﺎﺑِﻌ‪‬ﻬﻢ‪ ،‬ﻓﻔﻴﻪ ﺫﹶﻡ‪ ‬ﺫﻟﻚ‪) .‬ﺍﻹﻛﻠﻴﻞ ﻣﻠﺘﻘﻄﺎ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻗﻮﻟﻪ‪] :‬ﺑﺒﺪﺭ[ ﻓِﻴﻪ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ‪ ‬ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﰲ ﺍﻵﺧﺮﺓ ﻓﹶﺴِﻮﺍﻩ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٦‬‬
‫ﻗﻮﻟﻪ‪﴿] :‬ﻓ ََﺴ ُ ْ ِ ُ ْ‬
‫ﻨﻔﻘﻮﻧ َ َﺎ﴾[ ﺃﻱ ﻓﺴﻴ‪‬ﻌﻠﻤﻮﻥ ﻋﺎﻗﺒﺔﹶ ﺇﻧﻔﺎﻗِﻬﺎ ﻣﻦ ﺍﳋﹶﻴﺒﺔِ ﻭﻋ‪‬ﺪ‪‬ﻡِ ﺍﻟﻈﱠﻔﹶﺮ ﺑﺎﳌﻘﺼﻮﺩ‪ ،‬ﻓﺤ‪‬ﺼﻠﺖِ ﺍﳌﹸﻐﺎﻳ‪‬ﺮﺓﹸ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٧‬‬
‫ﻗﻮﻟﻪ‪ُ ﴿] :‬ﺛﻢ َ ُ ْ ُ‬
‫ﺗﻜﻮن﴾ ﰲ ﻋﺎﻗِﺒﺔ ﺍﻷﻣﺮ[ ﻭﻫﻲ ﻋ‪‬ﺪ‪‬ﻡ‪ ‬ﻭ‪‬ﺻﻮﻟِﻬﻢ ﻟِﻤﻘﺼﻮﺩِﻫﻢ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫)‪(٨‬‬
‫ﻗﻮﻟﻪ‪] :‬ﰲ ﻋﺎﻗﺒﺔ ﺍﻷﻣﺮ[ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻥﹼ ﺟﻌﻞ ﺫﺍﺕ ﺍﻷﻣﻮﺍﻝ ﺣﺴﺮﺓ ﻭﻫﻲ ﻋﺎﻗﺒﺘﻬﺎ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻓﻜﺄﻥﹼ ﺫﺍﺗ‪‬ﻬﺎ ﺗ‪‬ﺼﲑ ﻧﺪﻣﺎﹰ ﻭﺣﺴﺮﺓﹰ‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٩‬‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻣﻨﻬﻢ[ ﺇﻧ‪‬ﻤﺎ ﻗﻴ‪‬ﺪﻩ ﺑﻪ ﻷﻥﹼ ﻓﻴﻬﻢ ﻣ‪‬ﻦ ﺃﺳﻠﹶﻢ‪) .‬ﺍﻟﻠﺒﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻳﺤﺸﺮ ۡون﴾ ﻭﻋﻠﻰ ﺍﻷﻭ‪‬ﻝ ﻳ‪‬ﻔﺴ‪‬ﺮ ﴿ ْ ۡ‬
‫اﻟﺨﺒﻴﺚ﴾ ﺑﺎﳌﺎﻝ ﺍﳌﹸﻨﻔﹶﻖ ﰲ ﻋﺪﺍﻭﺓ ﺍﻟﻨ ‪‬‬
‫ﱯ‬ ‫َ ِ‬
‫ْ‬
‫ُ َ ُ َ‬
‫ﻳﻐﻠﺒﻮن﴾ ﺃﻭ ﺑـ﴿‬
‫ُ َ ُ َ‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪] :‬ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ َ ُ ْ ُ‬
‫ﺗﻜﻮن﴾[ ﺃﻱ ﺃﻭ ﺑـ﴿ ْ ۡ‬

‫اﻟﻄﻴﺐ﴾ ﺑﺎﻟﻜﺎﻓﺮ ﻭﺍﳌﺆﻣِﻦ‪،‬‬ ‫)ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ( ﻭ﴿اﻟﻄﻴﺐ﴾ ﺑﺎﳌﺎﻝ ﺍﳌﹸﻨﻔﹶﻖ ﰲ ﻧ‪‬ﺼﺮﺗﻪ‪ ،‬ﻭﻋﻠﻰ ﺍﻷﺧِ ﲑ‪‬ﻳﻦ ﻳ‪‬ﻔﺴ‪‬ﺮ ﴿ ْ ۡ‬
‫اﻟﺨﺒﻴﺚ﴾ ﻭ﴿ َّ ِّ‬
‫َ ِ‬ ‫َّ ِّ‬

‫ﻓﻤﺎ ﺳ‪‬ﻠﹶﻜﹶﻪ ﺍﳌﻔﺴ‪‬ﺮ‪ ‬ﺗﻠﻔﻴ ‪‬ﻖ‪) .‬ﺟ‪‬ﻤﻞ(‬

‫‪293‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫‪d‬‬ ‫‪i‬‬
‫ﺟﻤﻴﻌﺎ﴾)‪(٢‬ﳚﻤﻌﻪﻣﱰاﻛﻤﺎﺑﻌﻀﻪ‬ ‫ﻌﺾ َﻓ َ ْ ُ َ‬
‫ﻛﻤ ٗ َ ِ ْ ً‬ ‫ﻌﻀ ٗ َﻋ ٰ َ ْ ٍ‬ ‫اﻟﺨ ِ ْ َ‬
‫ﻴﺚ َ ْ َ‬ ‫اﻟﻄﻴﺐ﴾ اﳌﺆﻣﻦ ﴿ َ َ ْ َ َ‬
‫وﻳﺠﻌﻞ ْ َ‬ ‫ﻣﻦ ِ‬ ‫ﻴﺚ﴾ اﻟﻜﺎﻓﺮ ﴿ ِ َ‬ ‫ﻟﺨ ِ ْ َ‬
‫ﻳﻔﺼﻞ ﴿اﷲ ُ ا ْ َ‬
‫)‪(١‬‬

‫ﻳﻨﺘ ُ ْﻮا﴾ ﻋﻦ‬ ‫ﻳﻦ َﻛ َ ُوا﴾ ﻛﺄﰊ ﺳﻔﻴﺎن وأﺻﺤﺎﺑﻪ ﴿ ِ ْ‬

‫ان ْ َ‬ ‫ﻟﻠﺬ ْ َ‬
‫ﻗﻞ ِ‬ ‫ون﴿‪ْ ُ ﴿ ﴾﴾۳۷‬‬ ‫اﻟﺨ ِ ُ ْ َ‬ ‫ﻋ ﺑﻌﺾ ﴿ َ َ ْ َ‬
‫ﻓﻴﺠﻌ َﻠ ٗ ِ ْ َﺟ َ َﻨﻢ ا ُٓوﻟ ٰ ِ َ ُ ُﻢ ْ ٰ‬ ‫ﻉ‬
‫ﻉ‬
‫)‪(٣‬‬

‫ﺳﻨﺖ‬
‫ﻣﻀﺖ ُ ُ‬ ‫ﻓﻘﺪ َ َ ْ‬‫ﻌﻮدوا﴾ إﱃ ﻗﺘﺎﻟﻪ ﴿ َ َ ْ‬ ‫َﻒ﴾ ﻣﻦ أﻋﻤﺎﳍﻢ ﴿َو ِ ْ‬
‫ان ُ ْ ُ ْ‬ ‫اﻟﻜﻔﺮ وﻗﺘﺎل اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ ُْﻐ َ ْ َﻟ ُ ْﻢ ﻣﺎ َ ْ‬
‫ﻗﺪ َﺳﻠ َ‬
‫)‪(٦‬‬ ‫)‪(٥‬‬ ‫)‪(٤‬‬

‫ﺑﻴﺎﻥ ﻟﻠﺴﻨﺔ‪١٢.‬‬
‫ﺗﻜﻮن﴾ ﺗﻮﺟﺪ)‪﴿ (٨‬ﻓ ِ ْﻨَ ٌﺔ﴾ ﺷﺮك ﴿و َ ْ َُ‬
‫ﻳﻜﻮن اﻟﺪﻳ ْ ُﻦ ﻠ ُٗ‬ ‫ُ‬
‫وﻗﺘﻠﻮ ُ ْﻢ َﺣ َﻻ َ ْ َ‬
‫اﻻوﻟ ِ ْ َ ﴿‪ ﴾﴾۳۸‬أي ﺳﻨﺘﻨﺎ ﻓﻴﻬﻢ ﺑﺎﻹﻫﻼك ﻓﻜﺬا ﻧﻔﻌﻞ ﺑﻬﻢ ﴿ َ ٰ ِ ُ ْ‬
‫?‬ ‫)‪(٧‬‬
‫َْ‬
‫ﺃﻱ ﺑﺎﻟﺬﻱ ﻳﻌﻤﻠﻮﻧﻪ ﻣﻦ ﺧﲑ ﻭﺷﺮ‪١٢.‬ﺻﺎﻭﻱ‬ ‫‪٢‬‬ ‫‪٢‬‬
‫ﺗﻮﻟﻮا﴾ ﻋﻦ‬ ‫ﻌﻤﻠﻮن َ ِﺼ ْ ٌ﴿‪ ﴾﴾۳۹‬ﻓﻴﺠﺎزﻳﻬﻢ ﺑﻪ ﴿َو ِ ْ‬
‫ان َ َ ْ‬ ‫اﻧﺘ َ ْﻮا﴾ ﻋﻦ اﻟﻜﻔﺮ ﴿ َ ِ‬
‫ﻓﺎن اﷲَ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ‬ ‫﴾ وﺣﺪه وﻻ ﻳﻌﺒﺪ ﻏﲑه ﴿ َ ِ ِ‬
‫=‬

‫ﻓﺎن ْ َ‬
‫)‪(٩‬‬

‫اﻟﻨﺼ ْ ُ﴿‪ ﴾﴾۴۰‬أي اﻟﻨﺎﺻﺮ ﻟﻜﻢ)‪.(١٢‬‬

‫ﻌﻢ ِ‬ ‫اﻟﻤﻮ ٰ ﴾ ﻫﻮ ﴿ َو ِ ْ َ‬ ‫ﻜﻢ﴾ ﻧﺎﺻﺮﻛﻢ وﻣﺘﻮﱄ أﻣﻮرﻛﻢ ﴿ ِ ْ َ‬
‫ﻌﻢ ْ َ ْ‬ ‫ﻣﻮﻟ ٰ ُ ْ‬
‫اﻹﳝﺎن ﴿ َﻓﺎﻋْﻠ َُﻤﻮا َاناﷲَ َ ْ‬
‫)‪(١١‬‬ ‫)‪(١٠‬‬

‫ۡ‬ ‫ْ‬
‫اﻟﻄﻴﺐ﴾ ﺑِﺎﳌﺆﻣﻦ‪) .‬ﺻﻔﻮﺓ ﺍﻟﺘﻔﺎﺳﲑ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬ ‫ﻗﻮﻟﻪ‪] :‬ﺍﻟﻜﺎﻓﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ َ ِ َ‬
‫اﻟﺨﺒﻴﺚ﴾ ﻛﻨﺎﻳﺔﹲ ﻋﻦ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﻮﺟﻪ ﰲ ﺗﻔﺴﲑ ﴿ َّ ِّ ِ‬ ‫)‪(١‬‬
‫ٗ‬ ‫ﺟﻤﻴﻌﺎ﴾[ ﺣﺎﻝ ﻣﻦ ﺍﳍﺎﺀ ﰲ ﻗﻮﻟﻪ ﴿ ْ‬
‫ﻤﻪ﴾ ﺃﻭ ﺗﻮﻛﻴﺪ ﳍﺎ‪ ،‬ﻭﻗﻮﻟﻪ ½ﻳ‪‬ﺠﻤ‪‬ﻌﻪ ﻣ‪‬ﺘﺮﺍﻛِﻤﺎ¼ ﳎﻤﻮﻉ‪ ‬ﺍﻟﻔﻌﻞِ ﻭﺍﳊﺎﻝِ ﺗﻔﺴﲑ‪‬‬ ‫ﻓﲑ ُ َ‬
‫ََ‬ ‫ﻗﻮﻟﻪ‪ً ْ ِ َ ﴿] :‬‬ ‫)‪(٢‬‬
‫ٗ‬ ‫ْ‬
‫ﻤﻪ﴾‪) .‬ﺟ‪‬ﻤﻞ ﲝﺬﻑ(‬ ‫ﻟِـ﴿ َﻳﺮ ُ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﻛﺄﰊ ﺳﻔﻴﺎﻥ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻌﺮِﻳﻒ ﻟﻠﻌﻬﺪ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٣‬‬
‫ﻓﺎن ۡ ْ‬
‫ﻗﻮﻟﻪ‪] :‬ﻋﻦ ﺍﻟﻜﻔﺮ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣ‪‬ﺬﹾﻑ ﺍﳌﹸﺘﻌﻠﱢﻖ ﺑِﻘﹶﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﻗﻮﻟﻪ ﺍﻵﰐ‪َ َ ِ ِ َ ﴿ :‬‬
‫اﻧﺘﻬﻮا﴾‪] .‬ﻋﻠﻤﻴﺔ[‬ ‫)‪(٤‬‬
‫َﻒ﴾[ ﻓﻴﻪ ﺃﻥﹼ ﺍﻹﺳﻼﻡ ﻳ‪‬ﺠ‪‬ﺐ‪) ‬ﻳ‪‬ﻤﺤ‪‬ﻮ( ﻣﺎ ﻗﺒﻠﹶﻪ ﻭﺃﻥﹼ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﺃﹶﺳﻠﻢ‪ ‬ﻻ ﻳ‪‬ﺨﺎﻃﹶﺐ ﺑﻘﻀﺎﺀِ‬ ‫ﻳﻨﺘ ُ ْﻮا ُْﻐ َ ْ ﻟَ ُ ْﻢ ﻣﺎ َ ْ‬
‫ﻗﺪ َﺳﻠ َ‬ ‫ﻳﻦ َﻛ َ ُوا ِ ْ‬
‫ان ْ َ‬ ‫ﻗﻮﻟﻪ‪﴿] :‬ﻗ ُْﻞ ﻟﻠ ِﺬ ْ َ‬ ‫)‪(٥‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﺎ ﻓﺎﺗﻪ ﻣِﻦ ﺻﻼﺓ ﺃﻭ ﺯﻛﺎﺓ ﺃﻭ ﺻﻮﻡ ﺇﻻﹼ ﺃﻧﻪ ﺗﺒﻘﻰ ﻋﻠﻴﻪ ﺣﻘﻮﻕ‪ ‬ﺍﻵﺩﻣﻴﲔ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﺍﳌﺮﺗ‪‬ﺪ‪ ‬ﺇﺫﺍ ﺗﺎﺏ ﻟﻌﻤﻮﻡ ﺍﻵﻳﺔ‪) .،‬ﺍﻹﻛﻠﻴﻞ ﲝﺬﻑ ﻭﺯﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[‬
‫ﻌﻮدوا﴾[ ﺍﻟﻌﻮﺩ ﻳ‪‬ﺸﻌِﺮ‪ ‬ﺑِﺴ‪‬ﺒﻖِ ﺍﻟﺘﻠﺒ‪‬ﺲِ ﺑﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺣ‪‬ﺼﻞ ﺍﻟﻌﻮﺩ‪ ‬ﺇﻟﻴﻪ‪ ،‬ﻓﺎﳌﻌﲎ‪ :‬ﻭﺇﻥ ﻳ‪‬ﺮﺗﺪ‪‬ﻭﺍ ﻋﻦ ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﺩﺧﻮﳍﻢ‬ ‫وان ُ ْ ُ ْ‬ ‫ﻗﻮﻟﻪ‪ْ ِ َ ﴿] :‬‬ ‫)‪(٦‬‬
‫ﻓﻴﻪ ﻭﻳ‪‬ﺮﺟﻌﻮﺍ ﻟﻠﻜﻔﺮ ﻭﻗﺘﺎﻝِ ﺍﻟﻨﱯ‪) ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪ ،‬ﻭﺟﻮﺍﺏ‪ ‬ﺍﻟﺸﺮﻁِ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮ‪‬ﻩ‪ :‬ﻧ‪‬ﻨﺘ‪‬ﻘِﻢ‪ ‬ﻣﻨﻬﻢ ﺑﺎﻟﻌﻘﺎﺏ ﻭﺍﻟﻌﺬﺍﺏِ‪ ،‬ﻳ‪‬ﺸﲑ‬
‫ْ‬ ‫ْ‬
‫ﻣﻀﺖ﴾‪...‬ﺇﱁ ﺗﻌﻠﻴﻞ ﻟﻠﻤﺤﺬﻭﻑ ﻭﻻ ﻳ‪‬ﺼﻠﹸﺢ ﻟﻠﺠﻮﺍﺑﻴﺔ ﻛﻤﺎ ﻻ ﻳ‪‬ﺨﻔٰﻰ‪) .‬ﺟ‪‬ﻤﻞ(‬ ‫ﻓﻘﺪ َ َ‬‫ﺇﻟﻴﻪ ﻗﻮﻝﹸ ﺍﳌﻔﺴ‪‬ﺮ‪½ :‬ﻓﻜﺬﺍ ﻧ‪‬ﻔﻌ ﻞﹾ ﺑِﻬﻢ¼‪ ،‬ﻭﻗﻮﻟﻪ ﴿ َ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺃﻱ ‪‬ﺳ‪‬ﻨـﺘ‪‬ﻨﺎ ﻓﻴﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻹﺿﺎﻓﺔ ﺑِﻤﻌﲎ ½ﰲ¼‪) .‬ﺟ‪‬ﻤﻞ( ]ﻋﻠﻤﻴﺔ[‬ ‫)‪(٧‬‬
‫ْ ٌ‬
‫ﻓﺘﻨﺔ﴾ ﺑﺎﻟﺮﻓﻊ ﻓﺎﻋﻠﹸﻬﺎ‪) .‬ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[‬
‫ِ َ‬
‫ﻗﻮﻟﻪ‪] :‬ﺗ‪‬ﻮﺟ‪‬ﺪ‪ [‬ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﻛﺎﻥ¼ ﺗﺎﻣ‪‬ﺔﹲ ﻭ﴿‬ ‫)‪(٨‬‬
‫)‪ (٩‬ﻗﻮﻟﻪ‪] :‬ﻓﻴﺠﺎﺯﻳﻬﻢ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧ‪‬ﻪ ﺃﻗِﻴﻢ ﻣ‪‬ﻘﺎﻡ‪ ‬ﺍﳉﺰﺍﺀ ﺃﻭ ﺟ‪‬ﻌﻞ ﳎﺎﺯﺍﹰ ﻋﻦ ﺍﳉﺰﺍﺀ ﺃﻭ ﻛﻨﺎﻳﺔﹲ ﻭﺇﻻﹼ ﻓﻜﻮﻧﻪ ﺗﻌﺎﱃ ﺑﺼﲑﺍﹰ ﺃﻣﺮ‪ ‬ﺛﺎﺑﺖ‬
‫ﻗﺒﻠﹶﻪ ﻭﺑﻌﺪ‪‬ﻩ‪ ،‬ﻟﻴﺲ ﻣﻌﻠﱠﻘﺎ ﻋﻠﻰ ﺷﻲﺀ‪) .‬ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٠‬ﻗﻮﻟﻪ‪] :‬ﻧﺎﺻِﺮﻛﻢ‪...‬ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧ‪‬ﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺧ‪‬ﺼﻮﺹ‪ ‬ﺍﻟﻮﱄﱢ ﺍﻟﺸﺮﻋﻲ‪] .‬ﻋﻠﻤﻴﺔ[‬
‫ْ‬
‫ﻣﻮﻟ ٰ ُ ْ‬
‫ْ‬
‫ْ‬
‫اﻟﻤﻮ ٰ ﴾‬
‫ﻧﻌﻢ َ‬
‫َ‬
‫ﻣﻮﻟ ٰ ُ ْ‬
‫ﻜﻢ﴾ ﻫﻮ ﺍﳋﱪ ﻭ﴿ ِ‬ ‫ﻜﻢ﴾ ﻭﺟﻬﺎﻥ‪ ،‬ﺃﻇﻬﺮ‪‬ﳘﺎ‪ :‬ﺃﻥﱠ ﴿ ْ‬
‫َ‬
‫ﻣﻮﻟ ٰ ُ ْ‬
‫َ‬ ‫ﻌﻢ ْ َ ْ ٰ‬
‫اﻟﻤﻮ ﴾[ ﳚﻮﺯ ﰲ ﴿ ْ‬
‫ﻜﻢ ِ ْ َ‬ ‫)‪ (١١‬ﻗﻮﻟﻪ‪َ ﴿] :‬ان اﷲَ َ ْ‬
‫ﲨﻠﺔﹲ ﻣﺴﺘﻘﻠﺔ ﺳِﻴ‪‬ﻘﹶﺖ‪ ‬ﻟﻠﻤﺪﺡ‪) ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ ﰲ ﺗ‪‬ﺮﺟ‪‬ﻤﺔِ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻠﱡﻐﺔِ ﺍﻷُﺭﺩِﻳ‪‬ﺔِ‬
‫ﺍﳌﹸﺴ‪‬ﻤ‪‬ﻰ ﺑـ"ﻛﱰ ﺍﻹﳝﺎﻥ"( ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﺗﻜﻮﻥ ﺑ‪‬ﺪ‪‬ﻻﹰ ﻣﻦ ﴿اﷲ﴾ ﻭﺍﳉﻤﻠﺔﹸ ﺍﳌﹶﺪ‪‬ﺣِﻴ‪‬ﺔﹸ ﺧﱪ ﻟـ﴿ََّان﴾‪ ،‬ﻭﺍﳌﺨﺼﻮﺹ‪ ‬ﺑﺎﳌﺪﺡ ﳏﺬﻭﻑ‬
‫ﺃﻱ‪½ :‬ﻧِﻌ‪‬ﻢ ﺍﳌﻮﻟﹶﻰ ﺍﷲُ ﺃﻭ ﺭﺑ‪‬ﻜﻢ¼ ﻓﹶﻠِﺬﺍ ﻗﺪ‪‬ﺭﻩ ﺍﳌﹸﻔﺴ‪‬ﺮ ﺑﻘﻮﻟﻪ‪½ :‬ﻫﻮ¼‪) .‬ﺍﻟﻠﺒﺎﺏ ﺑﺰﻳﺎﺩﺓ ﻭﺗﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[‬
‫)‪ (١٢‬ﻗﻮﻟﻪ‪] :‬ﺃﻱ ﺍﻟﻨﺎﺻﺮ ﻟﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ ﻭﻣﻔﻌﻮﻟﻪ ﺍﳌﺆﻣﻨﻮﻥ ﻻ ﻣﻄﻠﻘﺎ‪ ،‬ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳ‪‬ﻨﺼﺮ ﺍﻟﻜﻔﺎﺭ‪] .‬ﻋﻠﻤﻴﺔ[‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫ﲣﺮﻳﺞ‬ ‫‪i‬‬

‫﴿… ‪﴾… ‬‬

‫)‪ ....(١‬ﻭﰲ ﺍﳊﺪﻳﺚ‪)) :‬ﺇ‪‬ﻧﻜﻢ ﹶﻟﻦ ‪‬ﺗ ‪‬ﺮﻭ‪‬ﺍ ‪‬ﺭ‪‬ﺑﻜﻢ ﺣ‪‬ﺘﻰ ‪‬ﺗﻤ‪‬ﻮﺗ‪‬ﻮﺍ((‪") .‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ" ﻟﻠﻨﺴﺎﺋﻲ‪ ،‬ﻛﺘﺎﺏ ﺍﻟﻨﻌﻮﺕ‪ ،‬ﺍﳊﺪﻳﺚ‪:‬‬
‫‪ ،٤١٩/٤ ،٧٧٦٤‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٢‬ﰲ ﺍﳊﺪﻳﺚ ))ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﹼﺎ ﻗﹶﺮﺃ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭ‪‬ﺿﻊ ﺇ‪‬ﺎﻣ‪‬ﻪ ﻋﻠﻰ ﺍﳌﹶﻔﺼِﻞ ﺍﻷﻋﻠﻰ ﻣﻦ‬
‫ﺥ ﺍﳉﺒﻞﹸ((‪") .‬ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ" ﻟﻠﺤﺎﻛﻢ‪ ،‬ﻛﺘﺎﺏ ﺗﻮﺍﺭﻳﺦ ﺍﳌﺘﻘﺪﻣﲔ‬ ‫ﺍﳋِﻨﺼﺮ ﻭﻗﺎﻝ‪½ :‬ﻫﻜﺬﺍ¼‪ ،‬ﻓﺴﺎ ‪‬‬
‫ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺳﻠﲔ‪ ،‬ﺑﺎﺏ ﺳﺆﺍﻝ ﻣﻮﺳﻰ ﺭﺅﻳﺔ ﺍﻟﺮﺏ ﺇﱁ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٤٦٠/٣ ،٤١٥٧ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٣‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻗﺎﻝ ))ﺇﻥ ﷲ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺍﲰﹰﺎ‬
‫ﺧﻞ ﺍﳉ‪‬ﻨ ﹶﺔ((‪") .‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ"‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺑﺎﺏ ﺃﲰﺎﺀ ﺍﷲ ﻋﺰﻭﺟﻞ‪،‬‬ ‫ﻣﺎﺋ ﹰﺔ ﺇ ﱠﻻ ﻭﺍﺣ ‪‬ﺪﺍ‪ ،‬ﻣﻦ‪ ‬ﺃﺣﺼﺎﻫﺎ ‪‬ﺩ ‪‬‬
‫ﺍﳊﺪﻳﺚ‪ ،٢٧٨/٤ ،٣٨٦٠ :‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺑﲑﻭﺕ(‪.‬‬
‫ﱯ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ))ﺃﺳﺄﻟﻚ ﺑﻜﻞ ﺍﺳﻢ ﻫﻮ‬ ‫ﷲ ﺑﻦ ﻣﺴﻌﻮﺩ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻋﻦ ﺍﻟﻨ ‪‬‬ ‫)‪ ....(٤‬ﺣﺪﻳﺚ ﻋﺒﺪ ﺍ ِ‬
‫ﺕ ﺑﻪ ﰲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ‬
‫ﺖ ﺑﻪ ﻧﻔﺴﻚ ﺃﻭ ﻋ ﱠﻠﻤ‪‬ﺘﻪ ﺃﺣﺪﹰﺍ ِﻣﻦ ‪‬ﺧﻠ ِﻘﻚ ﺃﻭ ﺃﻧﺰﻟ‪‬ﺘﻪ ﰲ ﻛﺘﺎﺑﻚ ﺃﻭ ﺍﺳ‪‬ﺘﺄﺛﺮ ‪‬‬
‫ﲰﻴ‪ ‬‬
‫ﻟﻚ ‪‬‬
‫ﻋﻨ ‪‬ﺪﻙ ﺃﻥ ‪‬ﺗﺠﻌﻞ ﺍﻟﻘﺮﺁ ﹶﻥ ﺭﺑﻴ ‪‬ﻊ ﻗﻠﱯ ﻭﻧﻮ ‪‬ﺭ ﺻﺪﺭﻱ ﻭﺟِﻼﹶ َﺀ ﺣ‪‬ﺰ‪‬ﱐ ﻭﺫﹶﻫﺎﺏ ‪‬ﻫﻤ‪‬ﻲ((‪") .‬ﺍﳌﺴﻨﺪ" ﻟﻺﻣﺎﻡ ﺃﲪﺪ‬
‫ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٤١/٢ ،٣٧١٢ :‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫‪0‬‬

‫‪0‬‬
‫)‪ ....(٥‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺛﻮﺑﺎﻥ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ(‪)) :‬ﻻ ‪‬ﺗﺰﺍﻝﹸ ﻃﺎﺋﻔﺔﹲ ِﻣﻦ‬
‫ﷲ((‪") .‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ"‪ ،‬ﻛﺘﺎﺏ ﺍﻹﻣﺎﺭﺓ‪،‬‬ ‫ﺃ ‪‬ﻣﱵ ﻇﺎ ِﻫ ِﺮﻳﻦ ﻋﻠﻰ ﺍﳊﻖ‪ ‬ﻻ ‪‬ﻳﻀ ‪‬ﺮﻫﻢ ‪‬ﻣﻦ‪ ‬ﺧ ﹶﺬﹶﻟﻬﻢ ﺣﱴ ﻳﺄِﺗ ‪‬ﻲ ﺃﻣﺮ‪ ‬ﺍ ِ‬
‫ﺑﺎﺏ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺗﺰﺍﻝ ﻃﺎﺋﻔﺔ ﺇﱁ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،١٩٢٠ :‬ﺻـ‪ ١٠٦١‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ(‪.‬‬
‫)‪ ....(٦‬ﺣﺪﻳﺚ‪)) :‬ﺧﲑ ﺍﻟﺬﱢﻛﺮ ﺍﳋﻔﻲ‪") .((‬ﺍﳌﺴﻨﺪ" ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﻣﺴﻨﺪ ﺃﰊ ﺍﺳﺤﺎﻕ ﺇﱁ‪ ،‬ﺍﳊﺪﻳﺚ‪:‬‬
‫‪ ،٣٨١/١ ،١٥٥٩‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(‪.‬‬
‫ﺳ ِﻤ ‪‬ﻌﻬﺎ((‪") .‬ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ"‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ‪ ،‬ﺑﺎﺏ‬ ‫ﺠ ‪‬ﺪﺓﹸ ﻋﻠﻰ ‪‬ﻣﻦ ‪‬‬ ‫ﺴ‪‬‬‫)‪ ....(٧‬ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪)) :‬ﺍﻟ ‪‬‬
‫ﻣﻦ ﻗﺎﻝ ﺍﻟﺴﺠﺪﺓ ﻋﻠﻰ ﻣﻦ ﺟﻠﺲ ﺇﱁ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٣٩٠/٣ ،٤٢٥٢ :‬ﺩﺍﺭ ﻗﺮﻃﺒﺔ ﺑﲑﻭﺕ(‪.‬‬
‫)‪ ....(٨‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﰲ ﺍﻹﻳ‪‬ﻤﺎﻥ ﻳﺮﻓﻌﻪ ))ﺇﺫﺍ ﹶﻗﺮﺃ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﺴﺠﺪ ﹶﺓ ﺍﻋ‪‬ﺘﺰﻝ ﺍﻟﺸﻴﻄﺎﻥﹸ ‪‬ﻳﺒ ِﻜﻲ ‪‬ﻳﻘﻮﻝﹸ ﻳﺎ‬
‫ﻲ ﺍﻟ‪‬ﻨﺎﺭ‪") .((‬ﺻﺤﻴﺢ‬ ‫ﺴﺠﺪ ﻓﻠﻪ ﺍﳉ‪‬ﻨﺔﹸ‪ ،‬ﻭﺃﹸﻣﺮﺕ‪ ‬ﺑﺎﻟﺴﺠﻮﺩ ﻓﺎﻣ‪‬ﺘﻨﻌﺖ‪ ‬ﻓ ِﻠ ‪‬‬ ‫‪‬ﻭﻳ‪ ‬ﹶﻠﻪ‪ ‬ﺃﹸﻣﺮ ﺍﺑﻦ ﺁﺩﻡ ﺑﺎﻟﺴﺠﻮﺩ ﻓ ‪‬‬
‫ﻣﺴﻠﻢ"‪ ،‬ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ‪ ،‬ﺑﺎﺏ ﺑﻴﺎﻥ ﺇﻃﻼﻕ ﺍﺳﻢ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻣﻦ ﺇﱁ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،٨١ :‬ﺻـ‪ ،٥٦ ،‬ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ(‪.‬‬
‫ﺳﻮل﴾ ﺍﺳﺘﺪﻝ ﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻭﺟﻮﺏ ﺇﺟﺎﺑﺘﻪ ﺇﺫﺍ‬ ‫اﺳﺘﺠ ِ ْ ُ ْﺒﻮا َوﻟ ِ ُ ْ ِ‬ ‫ﻳﻦ َ ُ‬
‫ﻣﻨﻮا ْ َ‬ ‫)‪ ....(٩‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪َ ﴿ :‬ﻳﺎﻳ َ ﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫ﻧﺎﺩﻯ ﺃﺣﺪﹰﺍ ﻭﻫﻮ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃ‪‬ﺎ ﻻ ﺗ‪‬ﺒﻄﻞ ﺑﺬﻟﻚ‪ ،‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ‪") .‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ"‪ ،‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ‪،‬‬
‫ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺍﳊﺪﻳﺚ‪ ،١٦٣/٣ ،٤٤٧٤ :‬ﻣﻠﺨﺼﺎﹰ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(‪.‬‬
‫‪v…v…v…v…v…v‬‬

‫‪295‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺧﻤﺴ ٗ ﴾ ﻳﺄﻣﺮ ﻓﻴﻪ ﲟﺎ ﻳﺸﺎء ﴿ َوﻟ ِ ُ ْ ِ‬
‫ﺳﻮل َ ِ ِ‬
‫وﻟﺬي‬ ‫ﻏﻨﻤﺘﻢ﴾ أﺧﺬﺗﻢ ﻣﻦ اﻟﻜﻔﺎر ﻗﻬﺮا ﴿ ْ‬
‫ﻣﻦ َ ْ ٍء َ َﻓﺎن ُ ُ َ‬ ‫﴿ َواﻋْﻠ َُﻤﻮا َ َ‬
‫اﻧﻤﺎ َ ِ ْ ُ ْ‬
‫واﻟ َ ٰﺘ ٰ ﴾ أﻃﻔﺎل اﳌﺴﻠﻤﲔ اﻟﺬﻳﻦ‬ ‫اﻟْ ُ ْ ٰ ﴾ ﻗﺮاﺑﺔ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ﺑﲏ ﻫﺎﺷﻢ وﺑﲏ اﳌﻄﻠﺐ ﴿ َ ْ‬
‫ﻴﻞ﴾ اﳌﻨﻘﻄﻊ ﰲ ﺳﻔﺮه ﻣﻦ اﳌﺴﻠﻤﲔ‪ ،‬أي‬ ‫واﻟﻤﺴﻜِ ْ ِ ﴾ ذوي اﳊﺎﺟﺔ ﻣﻦ اﳌﺴﻠﻤﲔ ﴿ َ ْ ِ‬
‫واﺑﻦ اﻟﺴ ِ ْ ِ‬ ‫ﻫﻠﻚ آﺑﺎؤﻫﻢ وﻫﻢ ﻓﻘﺮاء ﴿ َ ْ َ ٰ‬

‫ﻣﻦ َ ْءٍ‬
‫ﻏﻨﻤﺘﻢ ْ‬
‫اﻧﻤﺎ َ ِ ْ ُ ْ‬
‫َو ْاﻋﻠ َُﻤﻮا َ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ان‬
‫َ َّ‬ ‫ﺧﻤﺴ ٗ‬
‫َُُ‬ ‫ﻓ ََﺎن‬
‫ٗ‬
‫ﺧﻤﺴﻪ‬ ‫ان‬
‫َ َّ‬
‫ُ ُ َ‬

‫ْ‬
‫ِ ِی ْ‬
‫اﻟﻘﺮ ٰ‬
‫ُ‬

‫‪‬‬ ‫‪296‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻳﺴﺘﺤﻘﻪ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﻷﺻﻨﺎف اﻷرﺑﻌﺔ ﻋ ﻣﺎ ﻛﺎن ﻳﻘﺴﻤﻪ ﻣﻦ أن ﻟﻜﻞ ﲬﺲ اﳋﻤﺲ‪،‬‬
‫اﻧﺰﻟﻨﺎ َﻋ ٰ‬ ‫ﻣﻨﺘﻢ ِﺑﺎﷲ ِ﴾ ﻓﺎﻋﻠﻤﻮا ذﻟﻚ ﴿ َ َ ۤ‬
‫وﻣﺎ﴾ ﻋﻄﻒ ﻋ ﺑﺎﷲ ﴿ َ ْ َ ْ َ‬ ‫واﻷﲬﺎس اﻷرﺑﻌﺔ اﻟﺒﺎﻗﻴﺔ ﻟﻠﻐﺎﳕﲔ ﴿ ِ ْ‬
‫ان ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ َ ْ ُ ْ‬
‫ﻗﺎن﴾ أي ﻳﻮم ﺑﺪر اﻟﻔﺎرق ﺑﲔ اﳊﻖ‬ ‫ﻋﺒﺪﻧﺎ﴾ ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ اﳌﻼﺋﻜﺔ واﻵﻳﺎت ﴿ َ ْ َ‬
‫ﻳﻮم اﻟْ ُ ْ َ ِ‬ ‫َْ َِ‬
‫ﻗﺪﻳﺮ ﴿‪ ﴾﴾۴۱‬وﻣﻨﻪ ﻧﺼﺮﻛﻢ ﻣﻊ ﻗﻠﺘﻜﻢ‬ ‫اﻟﺠﻤﻌﺎن﴾ اﳌﺴﻠﻤﻮن واﻟﻜﻔﺎر ﴿ َواﷲُ َﻋ ٰ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬
‫‪‬‬
‫اﻟﺘ َ ْ َ ْ َ ِ‬ ‫واﻟﺒﺎﻃﻞ ﴿ َ ْ َ‬
‫ﻳﻮم ْ َ‬
‫‪........................................................................‬‬ ‫وﻛﺜﺮ‪‬ﻢ ﴿ا ِذْ﴾ ﺑﺪل ﻣﻦ ﻳﻮم‬

‫ٗ‬
‫ﺧﻤﺴﻪ‬ ‫ﷲ‬
‫ﻓﺎن ِ ِ‬
‫َ َ َّ‬
‫ُ ُ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ٗ‬
‫ﺧﻤﺴﻪ‬
‫ُ ُ َ‬
‫ِْ ۡ‬
‫ﻏﻨﻤﺘﻢ‬
‫َ ُ‬

‫ۤ ۡ ْ‬
‫وﻣﺎ َاﻧﺰﻟﻨﺎ‬
‫َ َ َ َ‬
‫ْ ْ‬
‫واذﻛﺮ‬ ‫ﻋﺒﺪﻧﺎ‬
‫َﻋ ٰ َ ْ ِ َ‬
‫ُ‬ ‫َ‬
‫ﻋﺒﺪﻧﺎ ۤ ۡ‬
‫اﻳﻮب‬ ‫ْ ْ‬
‫واذﻛﺮ ْ‬ ‫ﻋﺒﺪﻧﺎ ٗ‬
‫داود‬ ‫ْ‬
‫ُ َ َ َ َ ُّ َ‬ ‫َ‬ ‫َ َ َ َ َ‬

‫ﻣﺎ‬
‫َ‬
‫ْ‬
‫ﺮﻗﺎن‬‫ْ‬
‫اﻟﻔ َ‬
‫ُ‬

‫ِاذْ‬

‫‪‬‬ ‫‪297‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﺪﻧﻴﺎ﴾ اﻟﻘﺮﰉ ﻣﻦ اﳌﺪﻳﻨﺔ وﻫﻲ ﺑﻀﻢ اﻟﻌﲔ وﻛﺴﺮﻫﺎ ﺟﺎﻧﺐ اﻟﻮادي ﴿ َو ُ ْﻢ ِ ْ ُ ْ َ‬ ‫﴿اَ ﴾ ﻛﺎﺋﻨﻮن ﴿ ِ ْ ُ ْ َ‬
‫) (‬
‫ﺑﺎﻟﻌﺪوة ِ‬
‫‪٢‬‬
‫ﺑﺎﻟﻌﺪوة ِ ْ َ‬ ‫‪٢‬‬
‫ﺗﻮاﻋﺪﺗﻢ﴾ أﻧﺘﻢ‬ ‫ﻣﻨﻜﻢ﴾ ﳑﺎ ﻳﻠﻲ اﻟﺒﺤﺮ ﴿ َ َ ْ‬
‫وﻟﻮ َ َ َ ْ ْ‬ ‫اﻟﺮﻛﺐ﴾ اﻟﻌﲑ ﻛﺎﺋﻨﻮن ﲟﻜﺎن ﴿ َ ْ َ َ‬
‫اﺳﻔﻞ ِ ْ ُ ْ‬ ‫اﻟﻘﺼﻮي﴾ اﻟﺒﻌﺪى ﻣﻨﻬﺎ ﴿َو ْ ُ‬ ‫ُْ ْ ٰ‬
‫ْﻌﻮﻻ﴾ ﰲ ﻋﻠﻤﻪ وﻫﻮ ﻧﺼﺮ‬ ‫اﻣﺮا َ َ‬
‫ﺎن َﻣﻔ ُ ْ ً‬ ‫ﻟﻴﻘ ِ َ اﷲُ َ ْ ً‬‫اﻟﻤﻴﻌﺪِ َو ٰﻜ ِْﻦ﴾ ﲨﻌﻜﻢ ﺑﻐﲑ ﻣﻴﻌﺎد ﴿ َ ْ‬
‫ْﺘﻢ ِ ْ ِ ْ ٰ‬ ‫واﻟﻨﻔﲑ ﻟﻠﻘﺘﺎل ﴿ َ ْ َ‬
‫ﻻﺧﺘ َﻠﻔ ُ ْ‬
‫ﻣﻦ َ َﻠ َ َﻋﻦ ﺑَ َﻨﺔٍ﴾ أي ﺑﻌﺪ ﺣﺠﺔ ﻇﺎﻫﺮة ﻗﺎﻣﺖ ﻋﻠﻴﻪ‬ ‫اﻹﺳﻼم و َﳏﻖ اﻟﻜﻔﺮ‪ ،‬ﻓﻌﻞ ذﻟﻚ‪َ ﴿ :‬ﻟﻴ ْﻠ ِ َ ﴾ ﻳﻜﻔﺮ ﴿ َ ْ‬
‫ﻋﻠﻴﻢ﴿‪ ﴾﴾۴۲‬اذﻛﺮ) (﴿ا ِذ ْ‬ ‫وﻫﻲ ﻧﺼﺮ اﳌﺆﻣﻨﲔ ﻣﻊ ﻗﻠﺘﻬﻢ ﻋ اﳉﻴﺶ اﻟﻜﺜﲑ ﴿ َ ْ‬
‫وﻳﺤ ٰ ﴾ ﻳﺆﻣﻦ ﴿ َ ْ‬
‫ﻣﻦ َ َﻋﻦ ﺑَ َﻨﺔٍ َو ِان اﷲَ َ َ ِ ْ ٌ‬
‫ﻟﺴﻤﻴﻊ َ ِ ْ ٌ‬
‫‪........................................................................‬‬ ‫ﻣﻨﺎﻣِ َ ﴾ أي ﻧﻮﻣﻚ‬ ‫ُ ِْ َ‬
‫ﻳﺮﻳﻜ ُ ُﻢ اﷲُ ِ ْ َ َ‬

‫ْ ْ‬
‫ﺑﺎﻟﻌﺪوۃِ‬
‫ِ ُ َ‬

‫ْ‬
‫اﻟﺮ ﺐ‬
‫َّ ُ‬
‫اﺳﻔﻞ‬‫ْ‬
‫َ َ َ‬ ‫َﻞ ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ‬ ‫اﺳﻔ َ‬
‫َْ‬
‫ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫اﺳﻔ َ‬
‫ﻞ‬ ‫َ َ‬
‫ْ ْ‬
‫ﺑﺎﻟﻌﺪوۃ‬
‫ِ ُ ِ‬
‫َ‬
‫اﺧﺘ ْ ْ‬
‫ﻠﻔﺘﻢ‬
‫ْ‬ ‫ْ‬
‫ﻟﻴﻘﻀﻲ‬
‫ِّ ِ‬
‫َ َ ُ‬ ‫َ‬ ‫َ‬
‫ۡ ْ‬
‫ﺗﻮاﻋﺪﺗﻢ‬
‫َ َ َ ُّ‬

‫ﻛﺎن‬
‫َ َ‬
‫ۡ ۡ ً‬
‫ﻣﻔﻌﻮﻻ‬
‫َ ُ‬ ‫َﻟﻴ ْﻠ ِ َ‬

‫ﻃﺒﻖ‬ ‫ۡ‬ ‫ً‬ ‫ْ‬ ‫ۡ‬

‫ﻃﺒﻘﺎ َﻋﻦ َ َ ٍ‬ ‫ﻟﱰ ﱭ‬
‫َ َ َ ُ َّ َ َ‬
‫ﻋﻦ‬
‫َ‬

‫ۡ‬ ‫ْ‬
‫ﻳﺮﻳﻜ‬ ‫ِاذ‬
‫ُِ َ ُ ُ‬

‫‪‬‬ ‫‪298‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻻﻣﺮ ِ﴾‬ ‫ﻟﻔﺸﻠﺘﻢ﴾ ﺟﺒﻨﺘﻢ ﴿ َ َوﻟ َ ٰ َ ْ ُ ْ‬
‫ﻨﺰﻋﺘﻢ﴾ اﺧﺘﻠﻔﺘﻢ ﴿ ِ ْ َ ْ‬ ‫ار َﻜ ُ ْﻢ َﻛﺜ ِ ْ ًا َ ِ ْ ُ ْ‬ ‫ﻗﻠﻴﻼ﴾ ﻓﺄﺧﱪت ﺑﻪ أﺻﺤﺎﺑﻚ ﻓﺴﺮوا ﴿ َ َ ْ‬
‫وﻟﻮ َ ٰ‬ ‫﴿َ ًِْ‬
‫اﻟﺼﺪورِ﴿‪ ﴾﴾۴۳‬ﲟﺎ ﰲ اﻟﻘﻠﻮب ﴿َو ا ِذْ‬ ‫ت ُْ‬ ‫ﺑﺬا ِ‬ ‫ﺳﻠﻢ﴾ ﻛﻢ ﻣﻦ اﻟﻔﺸﻞ واﻟﺘﻨﺎزع ﴿ ِاﻧ ٗ َ ِ ْ‬
‫ﻋﻠﻴﻢ ِ َ‬ ‫أﻣﺮ اﻟﻘﺘﺎل ﴿ َو ٰﻜِﻦ َ‬
‫اﷲ َ َ‬
‫) (‬

‫ﻗﻠﻴﻼ﴾ ﳓﻮ ﺳﺒﻌﲔ أو ﻣﺎﺋﺔ وﻫﻢ أﻟﻒ ﻟﺘﻘﺪﻣﻮا ﻋﻠﻴﻬﻢ ﴿و َ ُ ُ ْ‬

‫ُﻘﻠﻠﻜﻢ‬ ‫ﺘﻢ َاﻋْ ُ ِ ُ ْ‬
‫ﻨﻜﻢ َ ِ ْ ً‬ ‫ﻳﺮﻳﻜﻤﻮ ُ ْﻢ﴾ أﻳﻬﺎ اﳌﺆﻣﻨﻮن ﴿ ِاذ ِ ْ َ َ‬
‫اﻟﺘﻘ ْ ُ ْ‬ ‫ُ ِْ ُ ُ ْ‬
‫وﻫﺬا ﻗﺒﻞ اﻟﺘﺤﺎم اﳊﺮب ﻓﻠﻤﺎ اﻟﺘﺤﻢ أراﻫﻢ إﻳﺎﻫﻢ ﻣﺜﻠﻴﻬﻢ ﻛﻤﺎ ﰲ آل‬
‫‪‬‬
‫َاﻋْ ُﻨ ِ ِ ْﻢ﴾ ﻟﻴﻘﺪﻣﻮا وﻻ ﻳﺮﺟﻌﻮا ﻋﻦ ﻗﺘﺎﻟﻜﻢ‬
‫اذا َﻟﻘ ِ ْ ُ ْ‬
‫ﺘﻢ‬ ‫ﻳﻦ َ ُ‬
‫ﻣﻨﻮا ِ َ‬ ‫اﻻﻣﻮر﴿‪َ ﴿ ﴾﴾۴۴‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫﴿ ُُُْْ‬ ‫ﺗﺮﺟﻊ﴾ ﺗﺼﲑ‬
‫َوا ِ َ اﷲ ِ َ ْ ِ ُ‬ ‫ْﻌﻮﻻ‬ ‫اﻣﺮا َ َ‬
‫ﺎن َﻣﻔ ُ ْ ً‬ ‫﴿ َِ ْ‬
‫ﻟﻴﻘ ِ َ اﷲ ُ َ ْ ً‬ ‫ﻋﻤﺮان‬

‫َ ًِْ‬
‫ﻗﻠﻴﻼ‬

‫ۡ‬
‫ﻳﺮﻳﻜ‬
‫ُِ َ ُ ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ ْ‬
‫اﻻﻣﺮ‬
‫َ ِ‬

‫ﺳﻠﻢ‬
‫َّ‬
‫َ َ‬
‫ۡ‬
‫اﻟﺼﺪور‬ ‫َذات‬
‫ُّ ُ ِ‬
‫ِﰲۡ ۤ ْ ِ ُ ْ‬
‫اﻋﻴﻨﻜﻢ‬ ‫اذ ْ ۡ ْ‬
‫اﻟﺘﻘﻴﺘﻢ‬
‫َ ُ‬ ‫ِ ِ َ َ ُ‬
‫ْ‬ ‫ۡ ً‬
‫واذ‬
‫ِ‬ ‫ﻗﻠﻴﻼ‬‫َِ‬
‫َ‬
‫ۡ ُ ۡ ْ‬
‫ﻳﺮﻳﻜﻤﻮﻫﻢ‬
‫ُ ُ‬ ‫ُِ‬

‫ۡ ْ ۡ ْ ۡ ْ ۡ‬ ‫ْ‬
‫اﻟﻌﲔ‬
‫رای َ ِ‬ ‫ﻣﺜﻠﻴ ِ‬
‫ﻳﺮوﻧَ ُ ِّ َ‬
‫َ َ‬ ‫َّ َ‬

‫اﻣﺮا َ َ‬
‫ﺎن َ ْ ُ ْ ً‬
‫ﻣﻔﻌﻮﻻ‬ ‫َِ ْ‬
‫ﻟﻴﻘ ِ َ اﷲُ َ ْ ً‬

‫‪‬‬ ‫‪‬‬
‫َﻟﻘ ِ ْ ُ ْ‬
‫ﺘﻢ‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪299‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ْﻠﺤﻮن﴿‪﴾﴾۴۵‬‬
‫ُﻔ ِ ُ ْ َ‬ ‫اﷲ َﻛﺜ ِ ْ ًا﴾ ادﻋﻮه ﺑﺎﻟﻨﺼﺮ ﴿ﻟ َ ُ ْ‬
‫ﻌﻠﻜﻢ‬ ‫ﺘﻮا﴾ ﻟﻘﺘﺎﳍﻢ وﻻ ﺗﻨﻬﺰﻣﻮا ﴿ َواذْ ُ ُ وا َ‬ ‫ﻓﺌﺔ﴾ ﲨﺎﻋﺔ ﻛﺎﻓﺮة ﴿ َﻓﺎﺛ ْ ُ ُ ْ‬ ‫َِ ً‬
‫ِﻳﺤﻜﻢ﴾ ﻗﻮﺗﻜﻢ‬ ‫ْﺸﻠﻮا﴾ ﲡﺒﻨﻮا ﴿ َ َ ْ‬
‫وﺗﺬ َ َﺐ ر ْ ُ ُ ْ‬ ‫ﺗﻨﺰﻋﻮا﴾ ﲣﺘﻠﻔﻮا ﻓﻴﻤﺎ ﺑﻴﻨﻜﻢ ﴿ َ َ‬
‫ﻓﺘﻔ َ ُ ْ‬ ‫وﻻ َ ٰ َ ُ ْ‬ ‫واﻃﻴﻌﻮا اﷲَ َ َ ُ ْ َ‬
‫ورﺳﻮﻟ ٗ َ َ‬ ‫ﺗﻔﻮزون ﴿ َ َ ِ ْ ُ‬
‫دﻳﺮ ِ ِ ْﻢ﴾ ﻟﻴﻤﻨﻌﻮا‬ ‫ﺟﻮا ِ ْ‬
‫ﻣﻦ ِ ٰ‬ ‫ﻳﻦ َ َ ُ ْ‬ ‫وﻻ َ ُ ْ ُ ْ‬
‫ﺗﻜﻮﻧﻮا َ ِ‬
‫ﺎﻟﺬ ْ َ‬ ‫ﻳﻦ﴿‪ ﴾﴾۴۶‬ﺑﺎﻟﻨﺼﺮ واﻟﻌﻮن ﴿ َ َ‬ ‫واﺻ ِ ُ ْوا ِان اﷲَ َﻣ َﻊ اﻟﺼ ِ ِ ْ َ‬ ‫ودوﻟﺘﻜﻢ ﴿ َ ْ‬

‫َ ُْ‬
‫ﻟﻌﻠﻜﻢ‬

‫ْ‬
‫وﺟﺪﻟ ُ ۡ ِﺑﺎﻟَّ ِ ۡ ِﻫﻲ‬
‫ٰ ِ‬
‫َ‬ ‫َ‬
‫اﺣﺴﻦ‬‫ْ‬
‫َ َ ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻓ َْ َ ُْ‬
‫َﺘﻔﺸﻠﻮا‬
‫ْ‬
‫وﺗﺬﻫﺐ‬
‫َ َ َ َ‬

‫ۡ ْ‬
‫ۡ‬
‫ﻣﺤﺴﻨﻮن‬ ‫اﺗﻘﻮا َّوا َّ ِ ۡﻳﻦ ﻫﻢ‬
‫ۡ‬
‫ﻳﻦ َّ َ‬
‫ِان اﷲ ﻣﻊ ا َّ ۡ‬
‫ِ‬
‫َ ُ ُّ ِ ُ َ‬ ‫َ‬ ‫َّ َ َ َ‬

‫َ َوﻻ َ ُ ْ ُ ْ‬
‫ﺗﻜﻮﻧﻮا‬
‫ۡ‬
‫ﻣﻦ ِ ٰ ِ ۡ‬
‫دﻳﺮﻫﻢ‬
‫ِ‬ ‫ِ‬

‫‪‬‬ ‫‪‬‬
‫ۡ‬
‫ﺧﺮﺟﻮا‬
‫ََ ُ‬

‫‪300‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﻨﺎس﴾ ﺣﻴﺚ ﻗﺎﻟﻮا ﻻ ﻧﺮﺟﻊ ﺣﱴ ﻧﺸﺮب اﳋﻤﺮ وﻧﻨﺤﺮ اﳉﺰور وﺗﻀﺮب‬ ‫ﻋﲑﻫﻢ وﻟﻢ ﻳﺮﺟﻌﻮا ﺑﻌﺪ ﳒﺎ‪‬ﺎ ﴿ﺑَ ً‬
‫‪‬‬
‫‪‬‬ ‫ِ‬ ‫َ ا ور َ ٓ َ‬
‫ِ‪Ò‬ﺎء‬

‫‪‬‬
‫ﻌﻤﻠﻮن﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء‬
‫ﻴﻞ اﷲ ِ َواﷲُ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ‬ ‫ﺼﺪون﴾ اﻟﻨﺎس ﴿ َ ْ‬
‫ﻋﻦ َﺳ ِ ْ ِ‬ ‫ﻋﻠﻴﻨﺎ اﻟﻘﻴﺎن ﺑﺒﺪر ﻓﻴﺘﺴﺎﻣﻊ ﺑﺬﻟﻚ اﻟﻨﺎس ﴿ َو َ ُ ْ َ‬
‫اﻋﻤ َﻠ ُ ْﻢ﴾ ﺑﺄن ﺷﺠﻌﻬﻢ ﻋ‬ ‫اﻟﺸﻴﻄﻦ﴾ إﺑﻠﻴﺲ ﴿ َ ْ ٰ‬ ‫ﻣﺤﻴﻂ﴿‪ ﴾﴾۴۷‬ﻋﻠﻤﺎ ﻓﻴﺠﺎزﻳﻬﻢ ﺑﻪ ﴿َو﴾ اذﻛﺮ ﴿ا ِذْ َز َ‬
‫ﻳﻦ َﻟ ُ ُﻢ ْ ٰ ُ‬
‫) (‬
‫﴿ ُ ٌِْ‬
‫ﻜﻢ﴾ ﻣﻦ‬
‫ﺟﺎر ُ ْ‬
‫اﻟﻨﺎس َوا ِ ْ َ ٌ‬
‫ِ‬ ‫اﻟﻴﻮم ِ َ‬
‫ﻣﻦ‬ ‫ﻜﻢ ْ َ ْ َ‬ ‫ﻟﻘﺎء اﳌﺴﻠﻤﲔ ﳌﺎ ﺧﺎﻓﻮا اﳋﺮوج ﻣﻦ أﻋﺪاﺋﻬﻢ ﺑﲏ ﺑﻜﺮ ﴿ َ َ َ‬
‫وﻗﺎل﴾ ﳍﻢ ﴿ َﻻ َ ِ َ‬
‫ﻏﺎﻟﺐ َ ُ ُ‬
‫‪‬‬

‫‪‬‬
‫ﻛﻨﺎﻧﺔ وﻛﺎن أﺗﺎﻫﻢ ‪...................................................................................‬‬

‫‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫زﻳﻦ‬
‫َ َّ َ‬

‫‪‬‬ ‫‪‬‬
‫اﻟﻴﻮم ِﻣﻦ َّ ِ‬
‫اﻟﻨﺎس‬ ‫ﻟﻜﻢ ْ ْ‬
‫ﻏﺎﻟﺐ ُ‬
‫ﻻ ِ‬
‫َ َ َ َ ُ َ َ َ‬

‫‪301‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﻔﺌﺘﺎن﴾ اﳌﺴﻠﻤﺔ واﻟﻜﺎﻓﺮة ورأى اﳌﻼﺋﻜﺔ‬
‫‪‬‬
‫ﰲ ﺻﻮرة ﺳﺮاﻗﺔ ﺑﻦ ﻣﺎﻟﻚ ﺳﻴﺪ ﺗﻠﻚ اﻟﻨﺎﺣﻴﺔ ﴿ َﻓﻠَﻤﺎ َ َ ٓ َ ِ‬
‫ﺗﺮاءت﴾ اﻟﺘﻘﺖ ﴿ ْ ِ َ َ ِ‬
‫‪‬‬

‫ﻧﻜﺺ﴾ رﺟﻊ ﴿ َﻋ ٰ َﻋﻘ ِ َﻴْ ِ﴾ ﻫﺎرﺑﺎ ﴿ َ َ َ‬

‫وﻗﺎل﴾ ّﳌﺎ ﻗﺎﻟﻮا ﻟﻪ أﲣﺬﻟﻨﺎ ﻋ ﻫﺬا‬ ‫وﻛﺎن ﻳﺪه ﰲ ﻳﺪ اﳊﺎرث ﺑﻦ ﻫﺸﺎم ﴿ َ َ َ‬
‫اﺧﺎف اﷲَ﴾ أن ﻳﻬﻠﻜﲏ ﴿ َواﷲ ُ‬ ‫ﺗﺮون﴾ ﻣ‪‬ﻦ اﳌﻼﺋﻜﺔ ﴿ا ِ َ َ ُ‬ ‫ﻣﻨﻜﻢ﴾ ﻣﻦ ﺟﻮارﻛﻢ ﴿ا ِ َ ٰ‬
‫اري َﻣﺎ َﻻ َ َ ْ َ‬ ‫اﳊﺎل‪﴿ :‬ا ِ ْ َ ِ ٌ‬
‫ﺑﺮيء ْ ُ ْ‬

‫‪‬‬
‫دﻳﻨ ُ ُ ْﻢ﴾ إذ‬
‫ﺆﻻءِ﴾ أي اﳌﺴﻠﻤﲔ ﴿ ِ ْ‬ ‫ﻣﺮض﴾ ﺿﻌﻒ اﻋﺘﻘﺎد ﴿ َ ُ َ ٓ‬ ‫ﻳﻦ ِ ْ ُ ُ ْ‬
‫ﻗﻠﻮﺑ ِ ِ ْﻢ َ ٌ‬ ‫واﻟﺬ ْ َ‬ ‫ِﻘﺎب﴿‪﴿ ﴾﴾۴۸‬ا ِذْ َ ُ ْ ُ‬
‫ﻘﻮل ْ ُ ٰ ِ ُ ْ َ‬
‫اﻟﻤﻨﻔﻘﻮن َ ِ‬ ‫ﺷﺪﻳﺪ اﻟْﻌ َ ِ‬
‫َ ِْ ُ‬
‫ﺧﺮﺟﻮا ﻣﻊ ﻗﻠﺘﻬﻢ ﻳﻘﺎﺗﻠﻮن اﳉﻤﻊ اﻟﻜﺜﲑ ﺗﻮﳘﺎ أ‪‬ﻢ ﻳﻨﺼﺮون ﺑﺴﺒﺒﻪ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ ﰲ ﺟﻮاﺑﻬﻢ ‪َ َ ﴿ :‬‬
‫) (‬
‫ﻳﺘﻮ ْﻞ َﻋ َ‬ ‫وﻣ ْﻦ َ َ‬
‫‪‬‬

‫﴿ َﺣﻜ ْ ٌِﻴﻢ﴿‪...................................... ﴾﴾۴۹‬‬ ‫ﻋﺰﻳﺰ ٌ﴾ ﻏﺎﻟﺐ ﻋ أﻣﺮه‬

‫اﷲ َ ِ ْ‬ ‫اﷲ ِ﴾ ﻳﺜﻖ ﺑﻪ ﻳﻐﻠﺐ ﴿ َ ِ‬
‫ﻓﺎن َ‬

‫وا ۡ ٌ َّ ُ ْ‬
‫ﺟﺎرﻟﻜﻢ‬ ‫ﻻ ﻏﺎﻟﺐ ﻟﻜﻢ ْ ْ‬
‫اﻟﻴﻮم ﻣﻦ اﻟﻨﺎس ِ‬
‫َ َ ِ َ َ ُ ُ َ َ ِ َ َّ ِ َ ِ ّ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۤ‬ ‫اری ﻣﺎ ﻻ ْ‬
‫ِا ِ ّ ۡ ۤ َ ٰ‬
‫َ‬ ‫ِا ِ ّ ۡ َ َ ُ‬
‫اﺧﺎف اﷲ‬ ‫ﺗﺮون‬
‫َ َ ََ َ‬

‫ﻘﻮل ْ ُ ٰ ِ ُ ْ َ‬
‫اﻟﻤﻨﻔﻘﻮن‬ ‫ِاذْ َ ُ ْ ُ‬

‫ْ‬
‫ﻓﺎن اﷲ‬
‫َ ِ َّ‬ ‫اﷲ‬
‫ِ‬ ‫ﻳﺘﻮ َّ ﻞ َﻋ َ‬
‫َ‬ ‫َّ َ َ‬

‫ۡ‬
‫ﻣﻦ‬
‫َ‬

‫‪‬‬ ‫‪302‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬

‫ﺑﻮن﴾ ﺣﺎل ﴿ ُ ُ ْ‬
‫وﺟﻮ َ ُ ْﻢ‬ ‫ﻜﺔ َ ْ ِ ُ ْ َ‬ ‫ﻳﻦ َﻛ َ ُ وا ْ َ‬
‫اﻟﻤﻠ ِ َ ُ‬ ‫ﻳﺘﻮ ﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء ﴿ ِ‬
‫اﻟﺬ ْ َ‬ ‫وﻟﻮ َﺗﺮي﴾ ﻳﺎ ﳏﻤﺪ ﴿ا ِذْ َ َ َ‬
‫ﰲ ﺻﻨﻌﻪ ﴿ َ َ ْ‬
‫ﻳﻖ﴿‪ ﴾﴾۵۰‬أي اﻟﻨﺎر وﺟﻮاب ﻟﻮ ) (‪ :‬ﻟﺮأﻳﺖ أﻣﺮا‬ ‫ﻋﺬاب ْاﻟ َ ِ ْ ِ‬ ‫دﺑﺮَ ُ ْﻢ﴾ ﲟﻘﺎﻣﻊ ﻣﻦ ﺣﺪﻳﺪ ﴿َو﴾ ﻳﻘﻮﻟﻮن ﳍﻢ ﴿ ُ ْ ُ ْ‬
‫ذوﻗﻮا َ َ َ‬ ‫َواَ ْ ٰ‬
‫اﻳﺪﻳﻜﻢ﴾ ﻋﱪ ﺑﻬﺎ دون ﻏﲑﻫﺎ ﻷن أﻛﺜﺮ اﻷﻓﻌﺎل ﺗﺰاول ﺑﻬﺎ ﴿َو َان اﷲ َ‬ ‫ﻋﻈﻴﻤﺎ ﴿ ٰذﻟ ِ َ ﴾ اﻟﺘﻌﺬﻳﺐ ﴿ ِ َﺑﻤﺎ َ َ ْ‬
‫‪‬‬
‫ﻗﺪﻣﺖ َ ْ ِ ْ ُ ْ‬

‫ْ‬
‫ﻜﺔ‬
‫اﻟﻤﻠ ِ َ‬
‫َ‬

‫ﺑﻮن‬ ‫اﻟﻤﻠ ِ َ ُ‬
‫ﻜﺔ َ ْ ِ ُ ْ َ‬ ‫َْ‬

‫ۡ ۡ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻋﺬاب‬ ‫وذوﻗﻮا‬
‫َ َ َ‬ ‫َ ُ ُ‬
‫ۡ‬ ‫ْ‬
‫اﻟﺤﺮﻳﻖ‬
‫َ ِ ِ‬

‫ْ‬
‫ﻳﺘﻮﰲ‬
‫َ َّ‬ ‫ﻛﻔﺮوا‬ ‫ا َّ ِ ۡﻳﻦ‬ ‫اﻟﻤﻠ ِ َ‬
‫ﻜﺔ‬
‫َ َ‬ ‫َ َ َ ُ‬ ‫َ‬
‫ْ‬
‫ﻛﻔﺮوا‬ ‫ا َّ ِ ۡﻳﻦ‬ ‫اﷲ‬
‫ِ‬ ‫ﻳﺘﻮ َّ ﻞ َﻋ َ‬
‫ۡ‬
‫وﻣﻦ‬
‫َ ََ ُ‬ ‫َ َ َّ َ َ‬

‫ۡ‬ ‫ْ‬
‫ﻳﻀﺮﺑﻮن‬
‫َ ِ ُ َ‬

‫ْ‬
‫ﻟﻮ‬‫َ‬

‫‪‬‬ ‫‪303‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻳﻦ‬
‫واﻟﺬ ْ َ‬
‫ﻋﻮن َ ِ‬‫ﻛﺪاب ِ﴾ ﻛﻌﺎدة ﴿ ِل ِ ْ َ ْ َ‬
‫ﻟﻠﻌ ِ ْﻴﺪِ﴿‪ ﴾﴾۵۱‬ﻓﻴﻌﺬﺑﻬﻢ ﺑﻐﲑ ذﻧﺐ‪ ،‬دأب ﻫﺆﻻء ﴿ َ َ ْ‬
‫ﺑﻈﻠﻢ﴾ أي ﺑﺬي ﻇﻠﻢ ﴿ ْ َ‬ ‫ﻟﻴﺲ ِ َ ٍ‬ ‫َْ َ‬

‫‪‬‬
‫ﺑﺬﻧﻮﺑ ِ ِ ْﻢ﴾ ﲨﻠﺔ ﻛﻔﺮوا وﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻔﺴﺮة ﳌﺎ ﻗﺒﻠﻬﺎ ﴿ ِان اﷲَ‬
‫) (‬
‫ﻓﺎﺧﺬ ُ ُﻢ اﷲُ﴾ ﺑﺎﻟﻌﻘﺎب ﴿ ِ ُ ُ ْ‬
‫ﻗﺒﻠ ِ ِ ْﻢ َﻛ َ ُ ْوا ِﺑﺎ ٰ ٰﻳﺖِ اﷲِ َ َ َ َ‬ ‫ِ ْ‬
‫ﻣﻦ َ ْ‬

‫‪‬‬
‫ﻣﻐ ًا‬ ‫ِﻘﺎب﴿‪ٰ ﴿ ﴾﴾۵۲‬ذﻟ ِ َ ﴾ أي ﺗﻌﺬﻳﺐ اﻟﻜﻔﺮة ﴿ ِ َﺑﺎن﴾ أي ﺑﺴﺒﺐ أن ﴿اﷲَ َ ْﻟﻢ ﻳَ ُ ُ َ‬
‫ﺷﺪﻳﺪ اﻟْﻌ َ ِ‬‫ﻗﻮي﴾ ﻋ ﻣﺎﻳﺮﻳﺪه ﴿ َ ِ ْ ُ‬ ‫َِ‬
‫ﻔﺴ ِ ْﻢ﴾ ﻳﺒﺪﻟﻮا ﻧﻌﻤﺘﻬﻢ ﻛﻔﺮا ﻛﺘﺒﺪﻳﻞ ﻛﻔﺎر ﻣﻜﺔ‬ ‫ﻌﻤ َﺎ َﻋ ٰ َ ْﻗﻮم ٍ﴾ ﻣﺒﺪﻻ ﳍﺎ ﺑﺎﻟﻨﻘﻤﺔ ﴿ َﺣ‬
‫َُﻐ ُ ْوا َﻣﺎ ِﺑﺎَ ْ ُ ِ‬ ‫ﻌﻤﺔ اَ ْ َ َ‬
‫ًَْ‬
‫إﻃﻌﺎﻣﻬﻢ ﻣﻦ ﺟﻮع وأﻣﻨﻬﻢ ﻣﻦ ﺧﻮف وﺑﻌﺚ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إﻟﻴﻬﻢ ﺑﺎﻟﻜﻔﺮ واﻟﺼﺪ ﻋﻦ ﺳﺒﻴﻞ اﷲ وﻗﺘﺎل‬ ‫َ‬
‫ﻗﻨﺎ‬ ‫ﻛﺬﺑﻮا ﺑﺎ ٰ ٰﻳﺖِ َرﺑ ِ ْﻢ َ َﻓﺎ ْﻠ َْﻜﻨ ٰ ُ ْﻢ ِ ُ ُ ْ‬
‫ﺑﺬﻧﻮﺑ ِ ِ ْﻢ َوا َ ْ َ ْ َ ۤ‬ ‫ﻗﺒﻠ ِ ِ ْﻢ َ ُ ْ‬ ‫ﻳﻦ ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫واﻟﺬ ْ َ‬
‫َ ِ‬ ‫ﻋﻠﻴﻢ﴿‪ِ ْ َ َ ﴿ ﴾﴾۵۳‬‬
‫ﻛﺪاب ِل ِ ْ َ ْ َ‬
‫ﻋﻮن‬ ‫اﳌﺆﻣﻨﲔ ﴿ َ َوان اﷲَ َ ِ ْ ٌ‬
‫ﺳﻤﻴﻊ َ ِ ْ ٌ‬

‫ۡ‬
‫ﻛﺪاب‬
‫َ َ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ‬ ‫ﺑﺬﻧﻮﺑ ِ ْ‬
‫ۡ‬
‫ا اب‬ ‫ﻓﺎﺧﺬﻫﻢ اﷲُ ِ ُ ُ ِ‬
‫َ‬ ‫ََ َ َ ُ ُ‬

‫َ َْ ِ‬
‫ﻛﺪاب ِل ِ ْ َ ْ َ‬
‫ﻋﻮن‬

‫‪‬‬ ‫‪304‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻇﻠﻤ ِ ْ َ ﴿‪ ﴾﴾۵۴‬وﻧﺰل ﰲ ﻗﺮﻳﻈﺔ‪ِ ﴿ :‬ان َ‬ ‫ﻋﻮن﴾ ﻗﻮﻣﻪ ﻣﻌﻪ ﴿ َو ُﻞ﴾ ﻣﻦ اﻷﻣﻢ اﳌﻜﺬﺑﺔ ﴿ َ ُ ْ‬
‫‪‬‬
‫ِﻨﺪ‬ ‫َٓ‬
‫اﻟﺪواب ﻋ ْ َ‬ ‫ﺎﻧﻮا ٰ ِ‬ ‫َل ِ ْ َ ْ َ‬
‫ﻳﻦ ٰﻋ َ ْﺪت ِﻣﻨْ ُ ْﻢ﴾ أن ﻻﻳﻌﻴﻨﻮا اﳌﺸﺮﻛﲔ ﴿ ُﺛﻢ َ ْ ُ ُ ْ َ‬
‫ﻳﻨﻘﻀﻮن َﻋ ْ َﺪ ُ ْﻢ ِ ْ ُﻞ َﻣﺮة ٍ﴾‬ ‫ﻳﺆﻣﻨﻮن﴿‪ِ َ ﴿ ﴾﴾۵۵‬‬
‫اﻟﺬ ْ َ‬ ‫ﻳﻦ َﻛ َ ُ ْوا َﻓ ُ ْﻢ َﻻ ُ ْ ِ ُ ْ َ‬
‫اﻟﺬ ْ َ‬
‫ِ‬ ‫اﷲِ‬
‫ﻓﺎﻣﺎ﴾ ﻓﻴﻪ إدﻏﺎم ﻧﻮن إن اﻟﺸﺮﻃﻴﺔ ﰲ ﻣﺎ اﳌﺰﻳﺪة‬ ‫ﻋﺎﻫﺪوا ﻓﻴﻬﺎ ﴿و ُ ْﻢ َ َ ُ ْ َ‬
‫ﻻﻳﺘﻘﻮن﴿‪ ﴾﴾۵۶‬اﷲ ﰲ ﻏﺪرﻫﻢ ﴿ َ ِ‬
‫ﺧﻠﻔ ُ ْﻢ﴾ ﻣﻦ اﳌﺤﺎرﺑﲔ ﺑﺎﻟﺘﻨﻜﻴﻞ ﺑﻬﻢ واﻟﻌﻘﻮﺑﺔ‬
‫ﻣﻦ َ ْ َ‬
‫ْ‬ ‫ب َﻓ َ ْد﴾ ﻓﺮق ﴿ﺑ ِ ِ ْﻢ‬
‫ﺗﺜﻘﻔﻨ ُ ْﻢ﴾ ﲡﺪ‪‬ﻢ ﴿ ِ اﻟْ َ ْ ِ‬
‫﴿َ ََْ‬
‫‪‬‬

‫ٰال ْ ۡ‬
‫ﻓﺮﻋﻮن‬
‫َ ِ َ َ‬
‫ٌ‬
‫ﻛﻞ‬‫ُ ّ‬

‫ۡ‬
‫ﻛﻔﺮوا‬ ‫ا َّ ِ ۡﻳﻦ‬ ‫ِﻨﺪ اﷲِ‬
‫ﻋْ َ‬
‫َ َ َ ُ‬

‫ۡ‬ ‫ْ‬ ‫ْ‬ ‫ْ ْ‬ ‫ْ‬

‫ﻓ ْ ﻻ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺑﻞ ْ‬ ‫ان ْ‬
‫ﻳﺆﻣﻨﻮن‬
‫َ ُ َ ُ ِ ُ َ‬
‫اﺿﻞ‬
‫ﻫﻢ َ َ ّ ُ‬ ‫اﻻ َ َ ٰ ِ‬
‫ﻛﺎﻻﻧﻌﻢ َ ُ‬ ‫ﻫﻢ ِ َّ‬
‫ِ ُ‬

‫ۡ‬
‫ﻛﻔﺮوا‬
‫َ َ ُ‬

‫ﻓ َِﺎﻣﺎ َ ْ َ‬
‫ﺗﺜﻘﻔَﻨ ُ ْﻢ ِ ْاﻟ َ ْ ِب‬
‫اﻣﺎ ِ َ ً‬ ‫ً ْ‬
‫ﻓﺪآء‬ ‫ﻣﻨﺎ َ ُ‬
‫ﺑﻌﺪ َو ِ َّ‬ ‫ﻓﺎﻣﺎ َ ّ‬
‫َ ِ َّ‬

‫َﻓ َ ْد ﺑ ِ ِ ْﻢ‬
‫ْ‬
‫ﺧﻠﻔ ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬
‫ﺧﻠﻔ ْ‬ ‫ْ‬
‫َّﻣﻦ َ َ ُ‬ ‫ﺷﺮد‬
‫َ ِّ‬ ‫َّﻣﻦ َ َ ُ‬

‫‪‬‬ ‫‪305‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ون﴿‪ ﴾﴾۵۷‬ﻳﺘﻌﻈﻮن ﺑﻬﻢ ﴿َو ِاﻣﺎ َ َ َ‬ ‫﴿ َ َﻟﻌﻠ ُ ْﻢ﴾ أي اﻟﺬﻳﻦ ﺧﻠﻔﻬﻢ ﴿ َﻳﺬ ُ ْ َ‬
‫‪‬‬
‫ﻣﻦ َ ْﻗﻮم ٍ﴾ ﻋﺎﻫﺪوك ﴿ ِ َ َ ً‬
‫ﺧﻴﺎﻧﺔ﴾ ﰲ‬ ‫ﺗﺨﺎﻓﻦ ِ ْ‬
‫ﻮاء﴾ ﺣﺎل أي ﻣﺴﺘﻮﻳﺎ أﻧﺖ وﻫﻢ ﰲ اﻟﻌﻠﻢ ﺑﻨﻘﺾ اﻟﻌﻬﺪ‬ ‫ﻓﺎﻧﺒﺬ﴾ اﻃﺮح ﻋﻬﺪﻫﻢ ﴿ ِ َاﻟﻴْ ِ ْﻢ) ( َﻋ ٰ َﺳ َ ٓ ٍ‬
‫ﻋﻬﺪ ﺑﺄﻣﺎرة ﺗﻠﻮح ﻟﻚ ﴿ َ ِ ْ‬
‫أﻓﻠﺖ ﻳﻮم ﺑﺪر‪:‬‬ ‫اﻟﺨﺎ‪ِ Ò‬ﻨ ِ ْ َ ﴿‪ ﴾﴾۵۸‬وﻧﺰل ﻓﻴﻤﻦ‬ ‫ﺑﺄن ُﺗﻌﻠﻤﻬﻢ ﺑﻪ ﻟﺌﻼ ﻳﺘﻬﻤﻮك ﺑﺎﻟﻐﺪر ﴿ ِان َ‬
‫‪‬‬ ‫ﻻﻳﺤﺐ ْ َ ٓ‬
‫‪‬‬ ‫اﷲ َ ُ ِ‬
‫ُﻌﺠﺰون﴿‪ ﴾﴾۵۹‬ﻻ ﻳﻔﻮﺗﻮﻧﻪ وﰲ ﻗﺮاءة‬
‫﴿ ِاﻧ ُ ْﻢ َﻻ ْ ِ ُ ْ َ‬ ‫أي ﻓﺎﺗﻮه‬ ‫واﺳﺒﻘﻮا﴾ اﷲ‬
‫ﻳﻦ َﻛ َ ُ ْ َ َ ُ ْ‬ ‫﴿ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﺤﺴ َ ﴾ ﻳﺎ ﳏﻤﺪ‬ ‫﴿َ َ‬
‫وﻻﺗَ ْ َ‬

‫ْ‬
‫ﺧﻠﻔ ْ‬ ‫ْ‬ ‫ۡ‬ ‫ﻟﻌﻠ ْ‬
‫َّﻣﻦ َ َ ُ‬ ‫ﻳﺬﻛﺮون‬
‫َ َ َّ ُ َ َّ َّ ُ َ‬

‫َِ‬
‫واﻣﺎ َ َ‬
‫ﺗﺨﺎﻓَﻦ‬

‫َﺎﻧﺒﺬ ِ َاﻟﻴْ ِ ْﻢ‬

‫ﻓ ِْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ِا َ‬

‫ۡ‬
‫ﻛﻔﺮوا‬ ‫ا ّ َ ِ ﻳ ۡﻦ‬
‫َ ََ ُ‬
‫ۡ‬
‫ﻛﻔﺮوا‬ ‫ا َّ ِ ۡﻳﻦ‬ ‫ۡ‬
‫ﺳﺒﻘﻮا‬
‫َ ََ ُ‬ ‫َ َ ُ‬
‫ۡ‬
‫ﺳﺒﻘﻮا‬
‫َ َ ُ‬
‫ِاﻧ ْ ﻻ ْ ۡ‬
‫ﻳﻌﺠﺰون‬ ‫ۡ‬
‫ﺳﺒﻘﻮا‬
‫َّ ُ َ ُ ِ ُ َ‬ ‫َ َ ُ‬

‫‪‬‬ ‫‪306‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺑﺎﻟﺘﺤﺘﺎﻧﻴﺔ ﻓﺎﳌﻔﻌﻮل اﻷول ﳏﺬوف أي أﻧﻔﺴﻬﻢ وﰲ أﺧﺮى ﺑﻔﺘﺢ إن ﻋ ﺗﻘﺪﻳﺮ اﻟﻼم ﴿َواَﻋ ْ‬
‫ِﺪوا َﻟ ُ ْﻢ﴾ ﻟﻘﺘﺎﳍﻢ‬
‫‪‬‬

‫اﻟﺨﻴﻞ﴾ ﻣﺼﺪر ﲟﻌﲎ‬ ‫ﻣﻦ ُﻗﻮةٍ﴾ ﻗﺎل ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ))ﻫﻲ اﻟﺮﻣﻲ( ( رواه ﻣﺴﻠﻢ ﴿ ِ ْ‬
‫وﻣﻦ ر َﺑﺎطِ ْ َ ْ ِ‬ ‫﴿ﻣﺎ ْ َ َ ْ ُ ْ‬
‫اﺳﺘﻄﻌﺘﻢ ْ‬
‫دوﻧ ِ ِ ْﻢ﴾ أي ﻏﲑﻫﻢ‬
‫ﻣﻦ ُ ْ‬‫ﻳﻦ ِ ْ‬ ‫وﻋﺪوﻛﻢ﴾ أي ﻛﻔﺎر ﻣﻜﺔ ﴿َو َ ِ ْ َ‬ ‫ﻋﺪو اﷲ ِ َ َ ُ ُ ْ‬ ‫ﺒﻮن﴾ ﲣﻮﻓﻮن ﴿ﺑ ِ ٖ َ ُ‬ ‫ﺣﺒﺴﻬﺎ ﰲ ﺳﺒﻴﻞ اﷲ ﴿ ُﺗﺮْ ِ ُ ْ َ‬
‫اﻟﻴﻜﻢ﴾ ﺟﺰاؤه ﴿َواَ‬ ‫ﻣﻦ َ ْءٍ ِ ْ َﺳ ِ ْ ِ‬
‫ﻴﻞ اﷲ ِ ُ َﻳﻮف ِ َ ْ ُ ْ‬ ‫ﺗﻨﻔﻘﻮا ِ ْ‬ ‫وﻫﻢ اﳌﻨﺎﻓﻘﻮن أو اﻟﻴﻬﻮد ﴿ َﻻ َ ْﻌﻠ ُ َْﻤﻮﻧ َ ُ ْﻢ َاﷲ ُ َ ْﻌﻠ َُﻤ ُ ْﻢ َ َ‬
‫وﻣﺎ ُ ْ ِ ُ ْ‬

‫ۡ‬
‫ﻛﻔﺮوا‬ ‫ا َّ ِ ۡﻳﻦ‬
‫َ َ َ ُ‬

‫ﻣﻦ ﻗُﻮة ٍ‬
‫ِ ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ ۡ‬
‫دوﻧ ِ ْ‬ ‫ۡ‬ ‫ٰ‬
‫واﺧ ِﺮﻳﻦ ِﻣﻦ ُ ِ‬
‫َ َ‬
‫َ‬

‫ﻳﻮف ِ ۡ ُ ْ‬
‫اﻟﻴﻜﻢ‬

‫‪‬‬ ‫‪‬‬
‫ُ َ َّ َ‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪307‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺟﻨﺤﻮا﴾ ﻣﺎﻟﻮا ﴿ ِ ْ ِ‬
‫ﻟﻠﺴﻠﻢ﴾ ﺑﻜﺴﺮ اﻟﺴﲔ وﻓﺘﺤﻬﺎ‪ ،‬اﻟﺼﻠﺢ ﴿ َ ْ َ‬ ‫َﻤﻮن﴿‪ ﴾﴾۶۰‬ﺗﻨﻘﺼﻮن ﻣﻨﻪ ﺷﻴﺌﺎ ﴿َو ِ ْ‬
‫‪‬‬
‫ﻓﺎﺟﻨ ْﺢ‬ ‫ان َ َ ُ ْ‬ ‫َ ُْ‬
‫ﻻﺗﻈﻠ ُ ْ َ‬
‫َﻟ َ ﺎ﴾ وﻋﺎﻫﺪﻫﻢ‪ ،‬ﻗﺎل اﺑﻦ ﻋﺒﺎس‪ :‬ﻫﺬا ﻣﻨﺴﻮخ ﺑﺂﻳﺔ اﻟﺴﻴﻒ ‪ ،‬وﳎﺎﻫﺪ‪ :‬ﳐﺼﻮص ﺑﺄﻫﻞ اﻟﻜﺘﺎب إذ ﻧﺰﻟﺖ ﰲ ﺑﲏ‬
‫ﻳﺨﺪﻋﻮک﴾ ﺑﺎﻟﺼﻠﺢ‬
‫ان ْ َ ُ ْ َ‬
‫ﻳﺮﻳﺪوا َ ْ‬ ‫اﻟﺴﻤﻴﻊ﴾ ﻟﻠﻘﻮل ﴿ ْ َ ِ ْ ُ‬
‫اﻟﻌﻠﻴﻢ﴿‪ ﴾﴾۶۱‬ﺑﺎﻟﻔﻌﻞ ﴿َو ِ ْ‬
‫ان ِ ْ ُ‬ ‫ﻗﺮﻳﻈﺔ ﴿َو َ َﺗﻮ ْﻞ َﻋ َ اﷲ ِ﴾ ﺛﻖ ﺑﻪ ﴿ ِاﻧ ٗ ُ َﻮ ِ ْ ُ‬
‫اﻳﺪک ِﺑﻨَ ْ ِہٖ ‪..............................................‬‬ ‫ﺣﺴﺒَ َ ﴾ ﻛﺎﻓﻴﻚ ﴿اﷲُ ُ َﻮ ِ‬
‫اﻟﺬي َ َ َ‬ ‫ﻟﻴﺴﺘﻌﺪوا ﻟﻚ ﴿ َ ِ‬
‫ﻓﺎن َ ْ‬

‫َﻻﺗُ ْﻈﻠ ُ ْ َ‬
‫َﻤﻮن‬ ‫َواَ‬
‫‪0 0‬‬

‫‪0 0‬‬

‫ۡ ۡ‬
‫وﺟﺪﺗﻤﻮﻫﻢ‬ ‫و ْ ۡ ْ ۡ‬
‫ﺣﻴﺚ َ َ ّ ُ ُ ُ‬
‫اﻗﺘﻠﻮﻫﻢ َ ُ‬
‫َ ُ ُ ُ‬

‫‪‬‬ ‫‪308‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬

‫واﻟﻒ﴾ ﲨﻊ ﴿ﺑَ ْ َ ُ ُ ْ‬
‫ﻗﻠﻮﺑ ِ ِ ْﻢ﴾ ﺑﻌﺪ اﻹﺣﻦ ﴿ َ ْﻟﻮ اَ ْ َ ْ َ‬ ‫وﺑﺎﻟﻤﺆﻣﻨ ِ ْ َ ﴿‪َ َ َ ﴿ ﴾﴾۶۲‬‬
‫‪‬‬
‫ﻗﻠﻮﺑ ِ ِ ْﻢ‬ ‫ﺟﻤﻴﻌﺎ ۤ‬
‫ﻣﺎ َاﻟﻔ َْﺖ ﺑَ ْ َ ُ ُ ْ‬ ‫اﻻرض َ ِ ْ ً‬
‫ﻔﻘﺖ َﻣﺎ ِ ْ َ ْ ِ‬ ‫َ ُِْْ ِ‬
‫ﺣﺴﺒ ُ َ‬ ‫ﻋﺰﻳﺰ ٌ﴾ ﻏﺎﻟﺐ ﻋ أﻣﺮه ﴿ َﺣﻜ ِْﻴٌﻢ﴿‪ ﴾﴾۶۳‬ﻻ ﳜﺮج ﺷﻲء ﻋﻦ ﺣﻜﻤﺘﻪ ﴿ َﻳﺎﻳ َﺎ اﻟﻨ ِ َ ْ‬ ‫اﻟﻒ ﺑَ ْﻨَ ُ ْﻢ﴾ ﺑﻘﺪرﺗﻪ ﴿ ِاﻧ ٗ َ ِ ْ‬
‫َو ٰﻜِﻦ اﷲَ َ َ‬
‫اﻟﻘﺘﺎلِ﴾‬ ‫اﻟﻤﺆﻣﻨ ِ ْ َ َﻋ َ ْ ِ َ‬ ‫ض﴾ ﺣﺚ ﴿ ْ ُ ْ ِ‬ ‫اﻟﻤﺆﻣﻨ ِ ْ َ ﴿‪َ ﴿ ﴾﴾۶۴‬ﻳﺎﻳ َﺎ اﻟﻨ ِ َ ِ‬‫ﻣﻦ ْ ُ ْ ِ‬ ‫اﺗﺒﻌ َ ِ َ‬ ‫اﷲ َو﴾ ﺣﺴﺒﻚ ﴿ َ ِ‬
‫ﻣﻦ َ َ‬ ‫ُ‬

‫َ ُِْْ ِ‬
‫وﺑﺎﻟﻤﺆﻣﻨ ِ ْ َ‬
‫ۡ‬ ‫ْ ْ‬
‫وﺑﺎﻟﻤﺆﻣﻨﲔ‬
‫َ ِ ُ ِ ِ َ‬

‫ْ‬ ‫ۡۤ‬
‫ﺑﻨﺼﺮھ‬
‫اﻳﺪك ِ َ ِ ٖ‬ ‫ﻫﻮ ا َّ ی‬
‫ِ َ َّ َ َ‬ ‫ُ َ‬
‫ۡ‬ ‫ْ ْ‬
‫وﺑﺎﻟﻤﺆﻣﻨﲔ‬
‫َ ِ ُ ِ ِ َ‬
‫ﻗﻠﻮﺑ ِ ْ‬
‫ۡ‬ ‫ۡ‬
‫ﺑﲔ ُ ُ ِ‬ ‫َ َ‬

‫واﻟﻒ ﺑ َ ْ َ ﻗ ُ ْ‬
‫ُﻠﻮﺑ ِ ِ ْﻢ‬ ‫ََ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫اﻟﻔﺖ ﺑ َ ْ َ ﻗ ُ ُْﻠﻮﺑ ِ ِ ْﻢ‬ ‫ۤ‬
‫ﻣﺎ َ ْ َ‬

‫َﻳﺎﻳ َﺎ اﻟﻨ ِ َ ْ‬
‫ﺣﺴﺒ ُ َ ُ‬
‫اﷲ‬

‫اﷲ‬

‫ﻣﻦ ْ ُ ْ ِ‬
‫اﻟﻤﺆﻣﻨ ِ ْ َ‬ ‫اﺗﺒﻌ َ ِ َ‬
‫وﻣﻦ َ َ‬ ‫َﻳﺎﻳ َﺎ اﻟﻨ ِ َ ْ‬
‫ﺣﺴﺒ ُ َ اﷲُ َ َ ِ‬

‫‪‬‬ ‫‪309‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻣﻦ‬ ‫ﻳﻜﻦ﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء ﴿ ْ ُ ْ‬
‫ﻣﻨﻜﻢ ﻣﺎ‪ٌ َ Ò‬ﺔ ْ ِ ُ‬
‫ﻐﻠﺒﻮا َ ْ ً‬
‫اﻟﻔﺎ َ‬ ‫ﻣﺎ‪Ò‬ﺘ ْ ِ ﴾ ﻣﻨﻬﻢ ﴿َو ِ ْ‬
‫ان ُ ْ‬ ‫ﻐﻠﺒﻮا ِ َ َ‬‫ون ٰﺻ ِ ُ ْوَن َ ْ ِ ُ ْ‬ ‫ﻳﻜﻦ ْ ُ ْ‬
‫ﻣﻨﻜﻢ ﻋ ِ ْ ُ ْ َ‬ ‫ﻟﻠﻜﻔﺎر ﴿ ِ ْ‬
‫ان ُ ْ‬
‫ﻮن﴿‪ ﴾﴾۶۵‬وﻫﺬا ﺧﱪ) ( ﲟﻌﲎ اﻷﻣﺮ أي ﻟﻴﻘﺎﺗﻞ اﻟﻌﺸﺮون ﻣﻨﻜﻢ‬ ‫ﻗﻮم ﻻ َﻔ َْﻘ ُ ْ َ‬ ‫ﻳﻦ َﻛ َ ُ ْوا ِ َﺑﺎﻧ ُ ْﻢ﴾ أي ﺑﺴﺒﺐ أ‪‬ﻢ ﴿ َ ْ ٌ‬
‫اﻟﺬ ْ َ‬
‫ِ‬
‫ﺿﻌﻔﺎ﴾) ( ﺑﻀﻢ اﻟﻀﺎد‬ ‫وﻋﻠﻢ َان ِ ْ ُ ْ‬
‫ﻓﻴﻜﻢ َ ْ ً‬ ‫اﳌﺎﺋﺘﲔ واﳌﺎﺋﺔ اﻷﻟﻒ وﻳﺜﺒﺘﻮا ﳍﻢ ﺛﻢ ﻧﺴﺦ ﳌﺎ ﻛﺜﺮوا ﺑﻘﻮﻟﻪ‪َْ﴿ :‬اﻟـٰﺌ َﻦ َ َ‬
‫ﺧﻔﻒ اﷲُ َ ْ ُ ْ‬
‫ﻋﻨﻜﻢ َ َ ِ َ‬
‫وﻓﺘﺤﻬﺎ ﻋﻦ ﻗﺘﺎل ﻋﺸﺮة أﻣﺜﺎﻟﻜﻢ ﴿ َ ِ ْ‬
‫)( ‪‬‬
‫ﻳﻜﻦ ْ ُ ْ‬
‫ﻣﻨﻜﻢ‬ ‫ﻣﺎ‪Ò‬ﺘ ْ ِ ﴾ ﻣﻨﻬﻢ ﴿َو ِ ْ‬
‫ان ُ ْ‬ ‫ﻐﻠﺒﻮا ِ َ َ‬
‫ﺻﺎﺑﺮة ْ ِ ُ ْ‬ ‫ﻳﻜﻦ﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء ﴿ ْ ُ ْ‬
‫ﻣﻨﻜﻢ ﻣﺎ‪ٌ َ Ò‬ﺔ َ ِ َ ٌ‬ ‫ﻓﺎن ُ ْ‬
‫اﻟﻔ ْ ِ ِﺑﺎ ِذ ِْن اﷲ ِ﴾ ﺑﺈرادﺗﻪ وﻫﻮ ﺧﱪ ﲟﻌﲎ اﻷﻣﺮ أي ﻟﺘﻘﺎﺗﻠﻮا ﻣﺜﻠﻴﻜﻢ وﺗﺜﺒﺘﻮا ﳍﻢ ﴿ َواﷲُ َﻣ َﻊ‬ ‫اﻟﻒ ْ ِ ُ‬
‫ﻐﻠﺒﻮا َ ْ َ‬ ‫َْ ٌ‬
‫ﻳﻦ﴿‪ ﴾﴾۶۶‬ﺑﻌﻮﻧﻪ ‪................................................................................. ،‬‬
‫اﻟﺼ ِ ِ ْ َ‬

‫ْ‬
‫اﻟﻘﺘﺎل‬
‫ِ َ ِ‬

‫ٰﺻ ِ ُْ َ‬
‫ون‬
‫ۡ‬
‫ﻛﻔﺮوا‬ ‫ا َّ ِ ۡﻳﻦ‬ ‫ۡ‬
‫ﻛﻔﺮوا‬ ‫ا َّ ِ ۡﻳﻦ‬ ‫ۡ‬
‫ﺻﱪون‬ ‫ٰ‬
‫َ َ َ ُ‬ ‫َ َ َ ُ‬ ‫ُِ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ‬
‫اﻟـﻦ ﺧﻔﻒ اﷲ ۡ ُ ْ‬
‫ﻋﻨﻜﻢ‬ ‫ٰٔ‬
‫ُ َ‬ ‫َ َ َ َّ َ‬

‫َ ًْ‬
‫ﺿﻌﻔﺎ‬
‫ْ ً‬
‫ﺿﻌﻔﺎ‬ ‫َ‬

‫ﻣﺎ‪ٌ َ Ò‬ﺔ َ ِ َ ٌ‬
‫ﺻﺎﺑﺮة‬

‫‪‬‬ ‫‪‬‬
‫‪310‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫وﻧﺰل ﳌﺎ أﺧﺬوا اﻟﻔﺪاء ﻣﻦ أﺳﺮى ﺑﺪر‪َ ﴿ :‬ﻣﺎ َ َ‬
‫) (‬
‫اﻻرض﴾‬ ‫ﻜﻮن﴾ ﺑﺎﻟﺘﺎء واﻟﻴﺎء ﴿ َﻟ اَ ْ ٰ ي َﺣ ُ ْ ِ َ‬
‫‪‬‬
‫ِ َْْ ِ‬ ‫ﻳﺜﺨﻦ‬ ‫ان ﺗَ ُ ْ َ‬
‫ﺎن ِﻟﻨَ ِ ٍ ّ َ ْ‬
‫اﻟﺪﻧﻴﺎ﴾ ﺣﻄﺎﻣﻬﺎ ﺑﺄﺧﺬ اﻟﻔﺪاء ‪..........................‬‬ ‫ﺗﺮﻳﺪون﴾ أﻳﻬﺎ اﳌﺆﻣﻨﻮن ﴿ َ َ َض ْ َ‬ ‫ﻳﺒﺎﻟﻎ ﰲ ﻗﺘﻞ اﻟﻜﻔﺎر ﴿ ُ ِ ْ ُ ْ َ‬

‫ۡ ْ‬
‫ۡ‬
‫ﻣﺤﺴﻨﻮن‬ ‫اﺗﻘﻮا َّوا َّ ِ ۡﻳﻦ ﻫﻢ‬
‫ۡ‬
‫ﻳﻦ َّ َ‬
‫ِان اﷲ ﻣﻊ ا َّ ۡ‬
‫ِ‬
‫َ ُ ُّ ِ ُ َ‬ ‫َ‬ ‫َّ َ َ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻓﺎﻧ ْ‬ ‫ِّ ْ ْ‬ ‫ۡ‬ ‫ﻏﻔﻮر ِ ۡ ٌ‬
‫ۡ ٌ‬ ‫ْ‬ ‫ٗ‬
‫ﻓﺎﻧﻪ ﻣ ۡ‬ ‫ۡ‬
‫ﺗﻌﺬﺑ ُ َ ِ َّ ُ‬ ‫ِان‬ ‫رﺣﻴﻢ‬ ‫ﻓﺎﻧﻚ َ ُ‬
‫ۡ‬
‫ﻋﺼﺎ ِ َ ِ َّ َ‬ ‫وﻣﻦ‬ ‫ﻓﻤﻦ ﺗﺒﻌ ۡ ِ‬
‫َُ‬ ‫َّ‬ ‫َ َ َ ِ َ ِ َ َّ ِ ِ ّ َ َ َ َ‬
‫ْ ۡ ْ‬
‫رب ﻻ ْ‬
‫ﺗﺬر‬ ‫ۡ‬
‫اﻟﺤﻜﻴﻢ‬ ‫اﻟﻌﺰﻳﺰ َ ِ‬
‫ۡ‬
‫ﺗﻐﻔﺮ ﻟ ْ ﻓﺎﻧﻚ اﻧﺖ‬ ‫وان ْ ْ‬
‫ۡ‬
‫ﻋﺒﺎدك ِ‬
‫َّ ِّ َ َ َ‬ ‫ُ‬ ‫َ ِ َ ُ َ ِ َّ َ َ َ َ ِ ُ‬ ‫َ ُ َ َ‬
‫ِ‬
‫ْ ْ‬ ‫ٰ‬ ‫ْ‬ ‫ْ‬
‫ﻗﻠﻮﺑ ِ ْ‬
‫ۡ‬ ‫ْ‬
‫اﻣﻮﻟ ِ ْ‬ ‫رﺑﻨﺎ ْ ِ ْ‬ ‫ۡ‬ ‫ْ‬
‫واﺷﺪد َﻋ ٰ ُ ُ ِ‬ ‫ُ‬ ‫َ‬
‫اﻃﻤﺲ َﻋ َ ٰ ِ‬ ‫َ َّ َ‬
‫ً‬
‫دﻳﺎرا‬‫اﻟﻜﻔﺮﻳﻦ َ َّ‬
‫ِ َ‬
‫ِ‬ ‫اﻻرض ِﻣﻦ‬
‫َ‬
‫َ ِ‬ ‫َﻋ َ‬

‫َْ ٰ‬
‫اﺳﺮی‬

‫َﺣ ُ ْ ِ َ‬
‫ﻳﺜﺨﻦ‬

‫‪‬‬ ‫‪311‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ِﻴﻢ﴿‪ ﴾﴾۶۷‬وﻫﺬا ﻣﻨﺴﻮخ ﺑﻘﻮﻟﻪ ﴿ َ ِ‬ ‫ﻳﺮﻳﺪ﴾ ﻟﻜﻢ ﴿ ْاﻻ ٰ ِ َ َة﴾ أي ﺛﻮاﺑﻬﺎ ﺑﻘﺘﻠﻬﻢ ﴿ َواﷲُ َ ِ ْ‬
‫م‬
‫ﻌﺪ َو ِاﻣﺎ‬
‫ﻓﺎﻣﺎ َ ۢﻣﻨﺎ َ ْ ُ‬ ‫ﻋﺰﻳﺰ ٌ ﺣَﻜ ْ ٌ‬ ‫﴿ َواﷲُ ُ ِ ْ ُ‬
‫اﺧﺬﺗﻢ﴾ ﻣﻦ اﻟﻔﺪاء ﴿ َ َ ٌ‬ ‫ﺳﺒﻖ﴾ ﺑﺈﺣﻼل اﻟﻐﻨﺎﺋﻢ واﻷﺳﺮى ﻟﻜﻢ ﴿ َ َ ُ ْ‬ ‫ﻓﺪاء﴾ ﴿ َ ْ َ ِ ٰ ٌ‬
‫‪‬‬
‫ﻋﺬاب‬ ‫ﻟﻤﺴﻜﻢ ﻓ ِ ْ َ ۤ َ َ ْ ُ ْ‬ ‫ﻣﻦ اﷲ ِ َ َ َ‬ ‫ﻟﻮﻻﻛﺘﺐ َ‬ ‫َِٓ ً‬
‫ﻣﻦ ْاﻻ ُ ٰ ي﴾‬ ‫ﻟﻤﻦ َ ْ ِ ْ ُ ْ‬
‫اﻳﺪﻳﻜﻢ َ‬ ‫رﺣﻴﻢ﴿‪َ ﴿ ﴾﴾۶۹‬ﻳﺎﻳ َﺎ اﻟﻨ ِ ُﻗﻞ َ ْ‬ ‫ﻏﻔﻮر ِ ْ ٌ‬ ‫ﺣﻠﻼ ﻃ َ ًﺒﺎ وا ُﻘﻮا اﷲَ ِان اﷲَ َ ُ ْ ٌ‬ ‫ﻋﻈﻴﻢ﴿‪َ ﴿ ﴾﴾۶۸‬ﻓ ُ ُ ْ‬
‫ﻠﻮا ِﻣﻤﺎ َ ِ ْ ُ ْ‬
‫ﻏﻨﻤﺘﻢ َ ٰ ً‬ ‫َ ٌِْ‬
‫ﻣﻨﻜﻢ﴾ ﻣﻦ اﻟﻔﺪاء ‪‬‬
‫ﺑﺄن ﻳﻀﻌﻔﻪ‬ ‫ُﺧﺬ ِ ْ ُ ْ‬ ‫ﻗﻠﻮﺑﻜﻢ َﺧ ْ ًا﴾ إﳝﺎﻧﺎ وإﺧﻼﺻﺎ ﴿ ْ ِ ُ ْ‬
‫ﻳﺆﺗﻜﻢ َﺧ ْ ًا ۤ‬
‫ﻣﻤﺎ ا ِ َ‬ ‫وﰲ ﻗﺮاءة اﻷ َ ْﺳﺮى ﴿ ِ ْ‬
‫ان ْﻌﻠ َِﻢ اﷲُ ِ ْ ُ ُ ْ ِ ُ ْ‬
‫‪‬‬

‫ﻳﺮﻳﺪ ْاﻻ ٰ ِ َ َة‬

‫َواﷲُ ُ ِ ْ ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ْ‬ ‫ِاذا ۤ ْ ۡ ۡ ْ‬
‫اﻟﻮﺛﺎق‬
‫ﻓﺸﺪوا َ َ َ‬
‫اﺛﺨﻨﺘﻤﻮﻫﻢ َ ُ ّ ُ‬
‫َ َ َ ُ ُ ُ‬

‫ﻣﻦ اﷲِ‬ ‫َ ْ َ ِٰ ٌ‬
‫ﻟﻮﻻﻛﺘﺐ َ‬

‫ﺳﺒﻖ‬ ‫ِٰ ٌ‬ ‫ْ‬

‫اﷲ َ َ َ‬
‫ﻟﻮﻻﻛﺘﺐ ِّﻣﻦ ِ‬
‫َ‬ ‫َ َ‬
‫ﻓﻜﻠﻮا ِﻣﻤﺎ ِ ْ ْ‬
‫ﻏﻨﻤﺘﻢ‬ ‫ُ ۡ‬
‫ُ‬ ‫َّ َ‬ ‫َ ُ‬

‫ﻣﻦ ْاﻻ ُ ٰ ي‬
‫َ‬

‫‪‬‬ ‫‪312‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻳﺮﻳﺪوا﴾ أي اﻷﺳﺮى‬
‫ان ِ ْ ُ ْ‬ ‫رﺣﻴﻢ﴿‪َ﴿ ﴾﴾۷۰‬و ِ ْ‬ ‫َﻜﻢ﴾ ذﻧﻮﺑﻜﻢ ﴿ َواﷲُ َ ُ ْ ٌ‬
‫ﻏﻔﻮر ِ ْ ٌ‬ ‫ﻟﻜﻢ ﰲ اﻟﺪﻧﻴﺎ وﻳﺜﻴﺒﻜﻢ ﰲ اﻵﺧﺮة ﴿َو َ ْﻐ ِ ْ ُ ْ‬
‫ﻓﺎﻣﻜﻦ ِﻣﻨ ْ ُ ْﻢ﴾ ﺑﺒﺪر ﻗﺘﻼ وأﺳﺮا‬
‫ﻗﺒﻞ﴾ ﻗﺒﻞ ﺑﺪر ﺑﺎﻟﻜﻔﺮ ﴿ َ ْ َ‬
‫َ َ‪‬‬
‫ﺧﺎﻧﻮا اﷲَ ِ ْ‬
‫ﻣﻦ َ ْ ُ‬ ‫ﺧﻴﺎﻧ َـ َﺘ َ ﴾ ﲟﺎ أﻇﻬﺮوا ﻣﻦ اﻟﻘﻮل ﴿ َ َ ْ‬
‫ﻓﻘﺪ َ ُ‬ ‫﴿ َِ‬
‫ﺪوا ِ َ ْ ٰ‬
‫ﺑﺎﻣﻮﻟ ِ ِ ْﻢ‬ ‫ﺎﺟﺮوا َو ٰﺟ َ ُ ْ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َو َ َ ُ ْ‬ ‫ﻋﻠﻴﻢ﴾ ﲞﻠﻘﻪ ﴿ﺣَﻜ ْ ٌِﻴﻢ﴿‪ ﴾﴾۷۱‬ﰲ ﺻﻨﻌﻪ ﴿ ِان ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻓﻠﻴﺘﻮﻗﻌﻮا ﻣﺜﻞ ذﻟﻚ إن ﻋﺎدوا ﴿ َواﷲ ُ َ ِ ْ ٌ‬
‫ﻚ‬‫ووا﴾ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿و َ َ ُ وا﴾ وﻫﻢ اﻷﻧﺼﺎر ﴿ا ُوﻟٓ ٰ ِ َ‬ ‫ﻳﻦ َ ْ‬ ‫ﻴﻞ اﷲ ِ﴾ وﻫﻢ اﳌﻬﺎﺟﺮون ﴿ َ ِ‬
‫واﻟﺬ ْ َ‬ ‫َواَ ْ ُ ِ‬
‫ﻔﺴ ِ ْﻢ ِ ْ َﺳ ِ ْ ِ‬
‫ﻣﻦ َ ْءٍ﴾‬‫ﻣﻦ وﻟ ٰ َﺘ ِ ِ ْﻢ﴾ ﺑﻜﺴﺮ اﻟﻮاو وﻓﺘﺤﻬﺎ ﴿ ْ‬ ‫ﺎﺟﺮوا َﻣﺎ ُ ْ‬
‫َﻜﻢ ْ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َ َ ْ‬
‫وﻟﻢ ﻳ ُ َ ِ ُ ْ‬ ‫ﻌﺾ﴾ ﰲ اﻟﻨﺼﺮة واﻹرث ﴿ َ ِ‬
‫واﻟﺬ ْ َ‬ ‫ﻌﻀ ُ ْﻢ َ ْ ِ َ ٓ ُ‬
‫اوﻟﻴﺎء َ ْ ٍ‬ ‫َُْ‬
‫ﺎﺟﺮوا﴾ وﻫﺬا ﻣﻨﺴﻮخ ﺑﺂﺧﺮ اﻟﺴﻮرة ﴿َو ِ ِ‬
‫‪‬‬

‫اﺳ َﻨ ْ َ ُ ْ ُ ْ‬
‫وﻛﻢ ِ‬ ‫ان ْ‬ ‫ﻓﻼ إرث ﺑﻴﻨﻜﻢ وﺑﻴﻨﻬﻢ وﻻ ﻧﺼﻴﺐ ﳍﻢ ﰲ اﻟﻐﻨﻴﻤﺔ ﴿َﺣ ﻳ ُ َ ِ ُ ْ‬
‫ﻣﻴﺜﻖ﴾ ﻋﻬﺪ ﻓﻼ ﺗﻨﺼﺮوﻫﻢ ﻋﻠﻴﻬﻢ وﺗﻨﻘﻀﻮا ﻋﻬﺪﻫﻢ‬ ‫ُ ﴾ ﳍﻢ ﻋ اﻟﻜﻔﺎر ﴿ ِاﻻ َﻋ ٰ َ ْﻗﻮم ﺑَ ْ َ ُ ْ‬
‫‪‬‬

‫ﻨﻜﻢ َوﺑ َ ْﻨَ ُ ْﻢ ْ ٰ ٌ‬ ‫ﻓﻌﻠ ْ ُ ُ‬

‫َﻴﻜﻢ اﻟﻨ ْ‬ ‫ﻳﻦ َ َ‬
‫اﻟﺪ ْ ِ‬
‫ﻌﺾ﴾ ﰲ اﻟﻨﺼﺮة واﻹرث ﻓﻼ إرث ﺑﻴﻨﻜﻢ وﺑﻴﻨﻬﻢ ﴿ ِاﻻ‬ ‫ﻳﻦ َﻛ َ ُ ْوا َ ْ ُ‬
‫ﻌﻀ ُ ْﻢ َ ْ ِ َ ٓ ُ‬
‫اوﻟﻴﺎء َ ْ ٍ‬ ‫َ ِﺼ ْ ٌ﴿‪ِ َ ﴿ ﴾﴾۷۲‬‬
‫واﻟﺬ ْ َ‬ ‫﴿ َواﷲُ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ‬
‫ﻌﻤﻠﻮن‬
‫‪0 0‬‬

‫‪0 0‬‬
‫وان ۡ ۡ‬ ‫ۡ‬
‫ﺧﻴﺎﻧﺘﻚ‬
‫ﻳﺮﻳﺪوا ِ َ َ َ َ‬
‫َ ِ ُّ ِ ُ‬

‫وﻟﻴﺘ ِ ۡ ۡ‬ ‫ۡ ۡ‬ ‫ْ‬ ‫ْ‬

‫ﺑﻌﻀ ْ ْ‬
‫ﻣﻦ‬
‫ِّ‬ ‫ﻟﻜﻢ ِّﻣﻦ َّ ٰ ِ‬
‫ﻣﺎ َ ُ‬ ‫اوﻟﻴﺂءُ َ ٍ‬
‫ﺑﻌﺾ‬ ‫ِ‬ ‫ُاوﻟ ﻚ‬
‫َ‬ ‫َ‬ ‫ِ َ َ ُ ُ َ َ‬
‫َ ۡ ٍء‬
‫ْ‬ ‫ْ ْ‬ ‫ْ‬ ‫ۡ‬ ‫ْ‬
‫واوﻟﻮا ْ‬
‫ﺑﻌﻀ ُ َاو ٰ ِ َ ٍ‬
‫ﺑﺒﻌﺾ‬ ‫اﻻرﺣﺎم َ ُ‬
‫ِ‬
‫َ َ‬ ‫َ ُ ُ‬

‫‪‬‬ ‫‪313‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫وﻓﺴﺪﻛﺒ ِ ْ ٌ﴿‪ ﴾﴾۷۳‬ﺑﻘﻮة اﻟﻜﻔﺮ وﺿﻌﻒ اﻹﺳﻼم‬ ‫اﻻرض َ َ ٰ ٌ َ‬
‫ﺗﻜﻦ ﻓ ِ ْ َﻨ ٌﺔ ِ ْ َ ْ ِ‬ ‫ْﻌﻠﻮہ ُ﴾ أي ﺗﻮﱄ اﳌﺴﻠﻤﲔ وﻗﻄﻊ اﻟﻜﻔﺎر ﴿ َ ُ ْ‬ ‫َﻔ َ ُ ْ‬
‫ﻣﻐ ِ َةٌ ور ِ ْ ٌق َ ِ ْ ٌﻳﻢ﴿‪ ﴾﴾۷۴‬ﰲ‬ ‫اﻟﻤﺆﻣﻨﻮن َﺣﻘﺎ َﻟ ُ ْﻢ ْ‬ ‫ﻳﻦ َ ْ‬
‫ووا و َ َ ُ وا ا ُوﻟ ٓ ٰ ِ َ ُ ُﻢ ْ ُ ْ ِ ُ ْ َ‬ ‫ﻴﻞ اﷲ ِ َ ِ‬
‫واﻟﺬ ْ َ‬ ‫ﺪوا ِ ْ َﺳ ْ ِ‬
‫وﺟ َ ُ ْ‬ ‫ﺎﺟﺮوا َ ٰ‬‫ﻳﻦ َﻣ ُ ْﻨﻮا َو َ َ ُ ْ‬ ‫﴿َ ِ‬
‫واﻟﺬ ْ َ‬
‫َ‬
‫ﻣﻨﻜﻢ﴾ أﻳﻬﺎ‬ ‫ﻣﻌﻜﻢ َ ُ‬
‫ﻓﺎوﻟٓ ٰ ِ َ ِ ْ ُ ْ‬ ‫ﺪوا َ َ ُ ْ‬
‫وﺟ َ ُ ْ‬ ‫ﻌﺪ﴾ أي ﺑﻌﺪ اﻟﺴﺎﺑﻘﲔ إﱃ اﻹﳝﺎن واﳍﺠﺮة ﴿ َو َ َ ُ ْ‬
‫ﺎﺟﺮوا َ ٰ‬ ‫ﻣﻨﻮا ِﻣﻦ َ ْ ُ‬‫ﻳﻦ َ ُ ْ‬ ‫اﳉﻨﺔ ﴿ َ ِ‬
‫واﻟﺬ ْ َ‬
‫ﺑﺒﻌﺾ﴾ ﰲ اﻹرث ﻣﻦ اﻟﺘﻮارث ﺑﺎﻹﳝﺎن‬ ‫ﻌﻀ ُ ْﻢ َ ْاو ٰ ِ َ ْ ٍ‬‫اﻻرﺣﺎم ِ﴾ ذوو اﻟﻘﺮاﺑﺎت ﴿ َ ْ ُ‬ ‫اﳌﻬﺎﺟﺮون واﻷﻧﺼﺎر ﴿ َوا ْ ُُوﻟﻮ ْ َ ْ َ‬
‫ﻛﺘﺐ اﷲ ِ﴾ اﻟﻠﻮح اﳌﺤﻔﻮظ ﴿ ِان اﷲَ ﺑ ِ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬
‫ﻋﻠﻴﻢ﴿‪................... ﴾﴾۷۵‬‬ ‫واﳍﺠﺮة اﳌﺬﻛﻮرة ﰲ اﻵﻳﺔ اﻟﺴﺎﺑﻘﺔ ﴿ ِ ْ ِ ٰ ِ‬

‫ْ ۡ‬
‫ِاﻻ َ ْ َ ُ ْ‬
‫ﻔﻌﻠﻮہُ‬
‫ۡ‬
‫ﺗﻜﻦ‬ ‫ﺗﻔﻌﻠﻮھ‬
‫َ ُ‬ ‫ُ‬ ‫َ َ ُ‬

‫ْ ۡ‬
‫ﺗﻔﻌﻠﻮھ‬
‫َ َ ُ ُ‬

‫ﺎﺟﺮوا‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َو َ َ ُ ْ‬ ‫واﻟﺬ ْ َ‬
‫َ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ورِ ْ ٌق َ ِ ْ ٌﻳﻢ‬

‫ْ‬
‫ﺑﻌﺪ‬
‫َ ُ‬

‫ﻌﻀ ُ ْﻢ َ ْاو ٰ ِ َ ْ ٍ‬
‫ﺑﺒﻌﺾ‬ ‫َوا ْ ُُوﻟﻮ ْاﻻَ ْ َ‬
‫رﺣﺎم ِ َ ْ ُ‬
‫ۡ‬
‫اﷲ‬ ‫ِﰲ ِ ٰ ِ‬
‫ﻛﺘﺐ ِ‬
‫ﺑﻜﻞ ۡ ٍء ِ ۡ ٌ‬
‫ﻋﻠﻴﻢ‬
‫َ‬ ‫ان اﷲَ ِ ُ ِ ّ َ‬
‫ِ َّ‬

‫ﻛﺘﺐ اﷲِ‬
‫ﺑﺒﻌﺾ ِ ْ ِ ٰ ِ‬
‫ﻌﻀ ُ ْﻢ َ ْاو ٰ ِ َ ْ ٍ‬ ‫َوا ْ ُُوﻟﻮ ْاﻻَ ْ َ‬
‫رﺣﺎم ِ َ ْ ُ‬

‫‪‬‬ ‫‪‬‬
‫‪314‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫‪E‬‬ ‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫وﻣﻨﻪ ﺣﻜﻤﺔ اﳌﲑاث‪.‬‬
‫‪0 0‬‬

‫‪0 0‬‬

‫‪‬‬ ‫‪315‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺳﻮرة اﻟﺘﻮﺑﺔ‬
‫] ﻣﺪﻧﻴﺔ أو إﻻ اﻵﻳﺘﲔ آﺧﺮﻫﺎ‪ ،‬ﻣﺎﺋﺔ وﺛﻠﺜﻮن أو إﻻ آﻳﺔ[‬
‫وﻟﻢ ﺗﻜﺘﺐ ﻓﻴﻬﺎ اﻟﺒﺴﻤﻠﺔ ﻷﻧﻪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻟﻢ ﻳﺄﻣﺮ ﺑﺬﻟﻚ ﻛﻤﺎ ﻳﺆﺧﺬ ﻣﻦ ﺣﺪﻳﺚ رواه اﳊﺎﻛﻢ وأﺧﺮج ﰲ‬
‫ﻣﻌﻨﺎه ﻋﻦ ﻋﻠﻲ‪)) :‬أن اﻟﺒﺴﻤﻠﺔ أﻣﺎن وﻫﻲ ﻧﺰﻟﺖ ﻟﺮﻓﻊ اﻷﻣﻦ ﺑﺎﻟﺴﻴﻒ((‪ ،‬وﻋﻦ ﺣﺬﻳﻔﺔ‪)) :‬إﻧﻜﻢ ﺗﺴﻤﻮ‪‬ﺎ ﺳﻮرة‬
‫‪‬‬

‫اﻟﺘﻮﺑﺔ وﻫﻲ ﺳﻮرة اﻟﻌﺬاب((‪ ،‬وروى اﻟﺒﺨﺎري ﻋﻦ اﻟﱪاء‪)) :‬أ‪‬ﺎ آﺧﺮ ﺳﻮرة ﻧﺰﻟﺖ ((‪......................... ،‬‬

‫ﻣﻦ ۡ ِ ُ ْ‬
‫اﻧﻔﺴﻜﻢ‬ ‫ۡ ٌ ْ‬ ‫ْ‬ ‫ْ‬
‫رﺳﻮل ِّ َ ُ‬ ‫ﺟﺂءﻛﻢ‬
‫َ َ ُ َ ُ‬
‫ﻟﻘﺪ‬
‫ََ‬
‫‪0 0‬‬

‫‪0 0‬‬

‫ْ ْ‬
‫اﻟﻤﺸﺮ ُ ۡﻮن‬
‫ﺮھ ُ ِ‬
‫ْ‬
‫وﻟﻮ‬
‫َ‬ ‫َ َ َ ِ َ‬

‫‪‬‬ ‫‪‬‬
‫‪316‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻣﻦ ْاﻟﻤُ ْ ِ ﻛ ِ ْ َ ﴿‪ ﴾﴾۱‬ﻋﻬﺪا ﻣﻄﻠﻘﺎ أو دون أرﺑﻌﺔ أﺷﻬﺮ‬ ‫ﻳﻦ َﻋﺎ َ ْ ْ‬
‫ﺪﺗﻢ َ‬ ‫ورﺳﻮﻟ ِ ۤ ٖ ﴾ واﺻﻠﺔ ﴿ا ِ َ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻣﻦ اﷲ ِ َ َ ُ ْ‬ ‫ﻫﺬه ﴿ َ َ ٓ َ ٌ‬
‫ﺑﺮاءة َ‬
‫آ‬
‫اﺷ ُﺮ ٍ﴾‬
‫ﻌﺔ َ ْ‬ ‫ﻓﺴﻴﺤﻮا﴾ ﺳﲑوا آﻣﻨﲔ أﻳﻬﺎ اﳌﺸﺮﻛﻮن ﴿ ِ ْ َ ْ ِ‬
‫اﻻرض َ ْار َ َ َ‬ ‫ْ ُْ‬ ‫ِ‬ ‫َ‬ ‫﴿‬ ‫‪:‬‬ ‫ﻮﻟﻪ‬‫ﻗ‬ ‫ﰲ‬ ‫ﲟﺎ ﻳﺬﻛﺮ‬‫‪‬‬
‫أو ﻓﻮﻗﻬﺎ وﻧﻘﺾ اﻟﻌﻬﺪ ‪،‬‬

‫ً‬
‫ﺧﻴﺎﻧﺔ‬ ‫واﻣﺎ ﺗﺨﺎﻓﻦ ۡ‬
‫ﻣﻦ َ ْ ٍ‬
‫ﻗﻮم ِ َ َ‬ ‫ِ َّ َ َ َ َّ ِ‬
‫َ‬

‫ْ ْ‬
‫اﻟﻤﺸﺮ ُ ۡﻮن‬
‫ﺮھ ُ ِ‬
‫ْ‬
‫وﻟﻮ‬
‫َ‬ ‫َ َ َ ِ َ‬
‫ٌ‬
‫ِا َ ا َّ ِ ۡﻳﻦ‬ ‫ﺑﺮآءۃ‬
‫َ‬ ‫ََ َ‬

‫ورﺳﻮﻟ ِ ۤ ٖ‬
‫ٓءة ﻣ َﻦ اﷲِ َ َ ُ ْ‬
‫َﺑﺮَا َ ٌ‬

‫ِﻣﻦ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ ۡ‬
‫ﻋﺎﻫﺪﺗﻢ‬
‫َ َ ُّ‬

‫ً‬
‫ﺧﻴﺎﻧﺔ‬ ‫واﻣﺎ ﺗﺨﺎﻓﻦ ۡ‬
‫ﻣﻦ َ ْ ٍ‬
‫ﻗﻮم ِ َ َ‬ ‫ِ َّ َ َ َ َّ ِ‬
‫َ‬

‫ۡ‬
‫ْ‬
‫اﻻرض‬ ‫ۡ ۡ‬
‫ﻓﺴﻴﺤﻮا ِﰲ َ ِ‬
‫َ ِ ُ‬
‫ﺑﺮآءۃ‬
‫ََ َ‬
‫ْ‬ ‫ۡ‬
‫ﻬﺮ‬ ‫ْ‬ ‫ْ‬ ‫ۡ ۡ‬
‫ارﺑﻌﺔ َاﺷ ُ ٍ‬
‫اﻻرض َ َ َ َ‬
‫ﻓﺴﻴﺤﻮا ِﰲ َ ِ‬
‫َ ِ ُ‬

‫‪‬‬ ‫‪317‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻣﻌﺠﺰي اﷲ ِ﴾ أي ﻓﺎﺋﱵ ﻋﺬاﺑﻪ ﴿ َ َوان َ‬ ‫أوﳍﺎ ﺷﻮال ﺑﺪﻟﻴﻞ ﻣﺎ ﺳﻴﺄﰐ وﻻ أﻣﺎن ﻟﻜﻢ ﺑﻌﺪﻫﺎ ﴿واﻋْﻠ َُﻤﻮا َ ُ ْ‬
‫‪‬‬
‫ﻣﺨﺰي‬
‫اﷲ ُ ْ ِ‬ ‫اﻧﻜﻢ ﻏَ ْ ُ ُ ْ ِ ِ‬
‫اﻻﻛ َ ِ﴾‬
‫اﻟﺤﺞ ْ َ ْ‬
‫ﻳﻮم ْ َ‬‫ورﺳﻮﻟ ِ ۤ ٖ ا ِ َ اﻟﻨﺎس َ ْ َ‬ ‫اذن﴾ إﻋﻼم ﴿ َ‬
‫ﻣﻦ اﷲ ِ َ َ ُ ْ‬ ‫ﻳﻦ﴿‪ ﴾﴾۲‬ﻣﺬﳍﻢ ﰲ اﻟﺪﻧﻴﺎ ﺑﺎﻟﻘﺘﻞ واﻷﺧﺮى ﺑﺎﻟﻨﺎر ﴿َو َ ٰ ٌ‬
‫ا ْﻜ ٰ ِ ِ ْ َ‬
‫َ‬
‫ورﺳﻮﻟُ ٗ ﴾ ﺑﺮيء أﻳﻀﺎ وﻗﺪ ﺑﻌﺚ‬ ‫ﻣﻦ ْاﻟﻤُ ْ ِﻛ ِ ْ َ ﴾ وﻋﻬﻮدﻫﻢ ﴿ َ َ ُ ْ‬ ‫ﺑﺮيء َ‬ ‫ﻳﻮم اﻟﻨﺤﺮ ﴿ َان﴾ أي ﺑﺄن ﴿ َ‬
‫اﷲ َ ِ ٌ‬
‫ْ‬ ‫ۡ ْ‬ ‫ۡ‬
‫اﻟﺤﺮم‬ ‫اﻻﺷﻬﺮ‬
‫ُ‬ ‫ﺴﻠﺦ َ‬
‫ﻓﺎذا ا َ َ َ‬
‫َِ َ‬
‫ُ ُ ُ‬ ‫ُ‬
‫ْ‬ ‫ۡ‬ ‫ۡ‬
‫اﺷﻬﺮ‬ ‫ْ‬ ‫ْ‬ ‫ﻓﺴﻴ ۡ‬
‫ارﺑﻌﺔ َ ُ ٍ‬
‫اﻻرض َ َ َ َ‬
‫ﺤﻮا ِﰲ َ ِ‬
‫َ ِ ُ‬

‫ٌ‬
‫ۡ‬
‫ورﺳﻮ ِ ٖ‬
‫َ َ ُ‬
‫ﺑﺮآءۃ ِّﻣﻦ ِ‬
‫اﷲ‬
‫َ‬ ‫ََ َ‬
‫واذن‬
‫ٌََٰ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ٰ ٌ‬
‫واذن‬‫َ َ‬

‫ۡٓ‬
‫ﺑﺮیءٌ‬ ‫ورﺳﻮ ٗ‬
‫ۡ‬
‫َِ‬ ‫َ ُ ُ‬
‫َ‬

‫‪‬‬ ‫‪‬‬
‫‪‬‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪318‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻠﻴﺎ ﻣﻦ اﻟﺴﻨﺔ وﻫﻲ ﺳﻨﺔ ﺗﺴﻊ ﻓﺄذن ﻳﻮم اﻟﻨﺤﺮ ﲟﲎ ﺑﻬﺬه اﻵﻳﺎت وأن ﻻ ﳛﺞ ﺑﻌﺪ اﻟﻌﺎم‬
‫‪‬‬

‫ﺘﻢ﴾ ﻋﻦ اﻹﳝﺎن‬ ‫ﺘﻢ﴾ ﻣﻦ اﻟﻜﻔﺮ ﴿ َﻓ ُ َﻮ َﺧ ْ ٌ ُ ْ‬

‫ﻜﻢ َو ِ ْ‬
‫ان َ َﺗﻮﻟ ْ ُ ْ‬ ‫ﻣﺸﺮك وﻻ ﻳﻄﻮف ﺑﺎﻟﺒﻴﺖ ﻋﺮﻳﺎن رواه اﻟﺒﺨﺎري ﴿ َ ِ ْ‬
‫ﻓﺎن ﺗ ُ ْ ُ ْ‬
‫اﻟﻴﻢ﴿‪ ﴾﴾۳‬ﻣﺆﻟﻢ وﻫﻮ اﻟﻘﺘﻞ واﻷﺳﺮ ﰲ اﻟﺪﻧﻴﺎ واﻟﻨﺎر‬ ‫ﻳﻦ َﻛ َ ُ ْوا ِ َ َ ٍ‬
‫ﻌﺬاب َ ِ ْ ٍ‬ ‫ﻣﻌﺠﺰي اﷲ ِ َو َ ِ ﴾ أﺧﱪ ﴿ ِ‬
‫اﻟﺬ ْ َ‬ ‫﴿ َﻓﺎﻋْﻠ َُﻤﻮا َاﻧ ُ ْ‬
‫ﻜﻢ ﻏ َ ْ ُ ُ ْ ِ ِ‬
‫ﺷﻴﲑﺎ﴾ ﻣﻦ ﺷﺮوط اﻟﻌﻬﺪ ﴿و َ ْﻟﻢ ُ ٰﻳﻈ ِ ُ ْﺮوا﴾ ﻳﻌﺎوﻧﻮا ﴿ﻋَﻠ ْ ُ ْ‬
‫َﻴﻜﻢ‬ ‫ﻳﻨﻘﺼﻮﻛﻢ َ ْ ًٔ‬
‫ﻣﻦ ْاﻟﻤُ ْ ِﻛ ِ ْ َ ُﺛﻢ َ ْﻟﻢ َ ْ ُ ُ ْ ُ ْ‬
‫ﺪﺗﻢ َ‬‫ﻳﻦ ٰﻋ َ ْ ْ‬ ‫ﰲ اﻵﺧﺮة ﴿ ِاﻻ ِ‬
‫اﻟﺬ ْ َ‬
‫اﻟﻤﺘﻘ ِ ْ َ ﴿‪ ﴾﴾۴‬ﺑﺈﲤﺎم‬
‫ﻳﺤﺐ ْ ُ‬ ‫اﷲ ُ ِ‬‫اﻟﻴ ِ ْﻢ َﻋ ْ َﺪ ُ ْﻢ ا ِ ٰ ﴾ اﻧﻘﻀﺎء ﴿ ُﻣﺪﺗ ِ ِ ْﻢ﴾ اﻟﱵ ﻋﺎﻫﺪﺗﻢ ﻋﻠﻴﻬﺎ ﴿ ِان َ‬ ‫اﺣﺪا﴾ ﻣﻦ اﻟﻜﻔﺎر ﴿ َ َ ِ‬
‫ﻓﺎﺗﻤﻮا ِ َ ْ‬ ‫ًََ‬
‫وﺟﺪﺗﻤﻮ ُ ْﻢ﴾ ﰲ ﺣﻞ‬ ‫اﻟﻤ ْ ِﻛ ِ ْ َ َ ْ ُ‬
‫ﺣﻴﺚ َ َ ْ ُ ْ‬ ‫ﻓﺎﻗﺘﻠﻮا ْ ُ‬ ‫اﻟﻌﻬﻮد ﴿ َ ِ َ‬
‫ﻓﺎذا ا ْ َﺴﻠ ََﺦ﴾ ﺧﺮج ﴿ ْ َ ْ‬
‫اﻻﺷ ُﺮ ُ ْاﻟ ُ ُ ُم﴾ وﻫﻲ آﺧﺮ ﻣﺪة اﻟﺘﺄﺟﻴﻞ ﴿ َ ْ ُ ُ‬
‫ﺧﺬو ُ ْﻢ﴾ ﺑﺎﻷﺳﺮ ﴿َواﺣْ ُ ُ ْو ُ ْﻢ﴾ ﰲ اﻟﻘﻼع واﳊﺼﻮن ﺣﱴ ﻳﻀﻄﺮوا إﱃ اﻟﻘﺘﻞ أو اﻹﺳﻼم ﴿ َ ْ ُ ُ ْ‬
‫واﻗﻌﺪوا َﻟ ُ ْﻢ‬ ‫أو ﺣﺮم ﴿َو ُ ُ ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫اﻟﻤ ْ ِﻛ ِ ْ َ‬
‫ﻣﻦ ْ ُ‬ ‫ﻳﻦ ٰﻋ َ ْ ْ‬
‫ﺪﺗﻢ َ‬ ‫ِاﻻ ِ‬
‫اﻟﺬ ْ َ‬

‫وﺟﺪﺗﻤﻮ ُ ْﻢ‬ ‫اﻟﻤ ْ ِ ﻛ ِ ْ َ َ ْ ُ‬

‫ﺣﻴﺚ َ َ ْ ُ ْ‬ ‫َﺎﻗﺘﻠﻮا ْ ُ‬
‫ﻓ ُُْ‬

‫َ ُُْ‬
‫وﺧﺬو ُ ْﻢ‬

‫‪‬‬ ‫‪319‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﺼﻠﻮةَ َو َ ُﺗﻮا‬ ‫ﺗﺎﺑﻮا﴾ ﻣﻦ اﻟﻜﻔﺮ ﴿َو َ َ ُ‬
‫اﻗﺎﻣﻮا ٰ‬ ‫ﻣﺮﺻﺪٍ﴾ ﻃﺮﻳﻖ ﻳﺴﻠﻜﻮﻧﻪ‪ ،‬وﻧﺼﺐ ُﻛّﻞ ﻋ ﻧﺰع اﳋﺎﻓﺾ ﴿ َ ِ ْ‬
‫ﻓﺎن َ ُ ْ‬ ‫َﻟ ُ ْﻢ ُﻞ َ ْ َ‬
‫ﻣﻦ ْاﻟﻤ ُ ْ ِﻛ ِ ْ َ ﴾ ﻣﺮﻓﻮع ﺑﻔﻌﻞ‬
‫اﺣﺪ َ‬ ‫رﺣﻴﻢ﴿‪ ﴾﴾۵‬ﳌﻦ ﺗﺎب ﴿ َ ِ ْ‬
‫وان َ َ ٌ‬ ‫ﻓﺨﻠﻮا َﺳ ِﻴْ َﻠ ُ ْﻢ﴾ وﻻ ﺗﺘﻌﺮﺿﻮا ﳍﻢ ﴿ ِان اﷲَ َ ُ ْ ٌ‬
‫ﻏﻔﻮر ِ ْ ٌ‬ ‫ٰ َ‬
‫اﻟﺰﻛﻮة َ َ ْ‬
‫ﻣﺎﻣﻨَ ٗ ﴾ أي‬ ‫ﺴﻤ َﻊ َ ََم اﷲ ِ﴾ اﻟﻘﺮآن ﴿ ُﺛﻢ َ ْ ِ ْ‬
‫اﺑﻠﻐ ُ َ ْ َ‬ ‫اﺳﺘﺠﺎرک﴾ اﺳﺘﺄﻣﻨﻚ ﻣﻦ اﻟﻘﺘﻞ ﴿ َ َ ِ ْ‬
‫ﻓﺎﺟﺮہ ُ﴾ أﻣﻨﻪ ﴿ َﺣ َ ْ َ‬ ‫ﻳﻔﺴﺮه ﴿ ْ َ َ َ َ‬

‫‪‬‬
‫َﻤﻮن﴿‪ ﴾﴾۶‬دﻳﻦ اﷲ‬ ‫ﻣﻮﺿﻊ أﻣﻨﻪ وﻫﻮ دار ﻗﻮﻣﻪ إن ﻟﻢ ﻳﺆﻣﻦ ﻟﻴﻨﻈﺮ ﰲ أﻣﺮه ﴿ ٰذﻟ ِ َ ﴾ اﳌﺬﻛﻮر ﴿ ِ َﺑﺎﻧ ُ ْﻢ َ ْ ٌ‬
‫ﻗﻮم ﻻ َ ْﻌﻠ ُ ْ َ‬
‫‪‬‬
‫رﺳﻮﻟ ِ ۤ ٖ ﴾ وﻫﻢ‬
‫ِﻨﺪ َ ُ ْ‬‫ِﻨﺪ اﷲ ِ َوﻋ ْ َ‬
‫ِ ْﻟﻠﻤُ ْ ِ ﻛ ِ ْ َ َﻋ ْ ٌﺪ ﻋ ْ َ‬ ‫ﻛﻴﻒ﴾ أي ﻻ ﴿ َ ُ ْ ُ‬
‫ﻳﻜﻮن‬ ‫ﻓﻼ ﺑﺪ ﳍﻢ ﻣﻦ ﲰﺎع اﻟﻘﺮآن ﻟﻴﻌﻠﻤﻮا ﴿ َ ْ َ‬

‫ٌ‬
‫َاﺣﺪ‬
‫َ‬

‫اﻟﻤ ْ ِﻛ ِ ْ َ ْ َ َ َ َ‬
‫اﺳﺘﺠﺎرک‬ ‫ﻣﻦ ْ ُ‬
‫اﺣﺪ َ‬ ‫َِْ‬
‫وان َ َ ٌ‬
‫‪0 0‬‬

‫‪0 0‬‬

‫ﻛﻴﻒ َ ُ ْ ُ‬
‫ﻳﻜﻮن‬ ‫َْ َ‬

‫ِ َّ‬
‫اﻻ‬ ‫َْ َ‬
‫ﻛﻴﻒ‬ ‫َﻳ ُ ْ ُ‬
‫ﻜﻮن‬
‫ۡ‬
‫ﻛﻴﻒ‬
‫َ َ‬

‫‪‬‬ ‫‪320‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﻤﺴﺠﺪ ِ اﻟْ َ َ ام ِ﴾ ﻳﻮم اﳊﺪﻳﺒﻴﺔ وﻫﻢ ﻗﺮﻳﺶ اﳌﺴﺘﺜﻨﻮن ﻣﻦ‬
‫ِﻨﺪ ْ َ ْ ِ‬ ‫ﻳﻦ ٰﻋ َ ْ ْ‬
‫ﺪﺗﻢ ﻋ ْ َ‬ ‫ﻛﺎﻓﺮون ﺑﻬﻤﺎ ﻏﺎدرون ﴿ ِاﻻ ِ‬
‫اﻟﺬ ْ َ‬
‫اﷲ‬ ‫َﻜﻢ﴾ أﻗﺎﻣﻮا ﻋ اﻟﻌﻬﺪ وﻟﻢ ﻳﻨﻘﻀﻮه ﴿ َ ْ َ ِ ْ ُ ْ‬
‫ﻓﺎﺳﺘﻘﻴﻤﻮا َﻟ ُ ْﻢ﴾ ﻋ اﻟﻮﻓﺎء ﺑﻪ‪ ،‬و ﻣﺎ ﺷﺮﻃﻴﺔ ﴿ ِان َ‬ ‫اﺳﺘﻘﻤﻮا ُ ْ‬ ‫ﻗﺒﻞ ﴿ َ َ‬
‫ﻓﻤﺎ ْ َ ٰ ُ ْ‬
‫اﻟﻤﺘﻘ ِ ْ َ ﴿‪ ﴾﴾۷‬وﻗﺪ اﺳﺘﻘﺎم اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋ ﻋﻬﺪﻫﻢ ﺣﱴ ﻧﻘﻀﻮا ﺑﺈﻋﺎﻧﺔ ﺑﲏ ﺑﻜﺮ ﻋ ﺧﺰاﻋﺔ‬ ‫ﻳﺤﺐ ْ ُ‬
‫ُِ‬
‫ﻓﻴﻜﻢ ِاﻻ﴾ ﻗﺮاﺑﺔ‬
‫ﻻﻳﺮﻗﺒﻮا﴾ ﻳﺮاﻋﻮا ﴿ ِ ْ ُ ْ‬
‫ﻴﻜﻢ﴾ ﻳﻈﻔﺮوا ﺑﻜﻢ ﴿ َ َ ْ ُ ُ ْ‬ ‫ﻛﻴﻒ﴾ ﻳﻜﻮن ﳍﻢ ﻋﻬﺪ ﴿َو ِ ْ‬
‫ان ْﻳﻈ َ ُ ْﺮوا َﻋ َﻠ ْ ُ ْ‬ ‫﴿َ ْ َ‬

‫ﻤﺴﺠﺪِ ْاﻟ َ َ ام ِ‬
‫ِﻨﺪ ْاﻟ َ ْ ِ‬
‫ﻋَْ‬
‫ْ‬ ‫ْ‬ ‫ۡ‬
‫ﻋﻨﺪ َ ْ ِ ِ‬
‫اﻟﻤﺴﺠﺪ اﻟﺤﺮام‬ ‫ِ َ‬
‫َ َ‬
‫ﻳﻨﻘﺼﻮ ْﻢ ْ ًٔ‬
‫ۡ‬ ‫ْ ۡ‬ ‫ۡ‬ ‫ْ ْ‬ ‫اﻻ ا َّ ۡﻳﻦ ٰ ۡ ۡ‬
‫ﺷﻴـﺎ‬ ‫ﻋﻬﺪﺗﻢ ﻣﻦ اﻟﻤﺸﺮ ﲔ ﺛﻢ ﻟﻢ‬ ‫ِ َّ‬
‫ُ َ‬ ‫ِ َ َ ّ ُ ِّ َ ُ ِ ِ َ ُ ّ َ َ َ ُ ُ‬

‫ﻳﻨﻘﺼﻮ ْﻢ ْ ًٔ‬
‫ۡ‬ ‫ْ ۡ‬ ‫ۡ‬ ‫ْ ْ‬ ‫اﻻ ا َّ ۡﻳﻦ ٰ ۡ ۡ‬
‫ﺷﻴـﺎ‬ ‫ﻋﻬﺪﺗﻢ ﻣﻦ اﻟﻤﺸﺮ ﲔ ﺛﻢ ﻟﻢ‬ ‫ِ َّ‬
‫ُ َ‬ ‫ِ َ َ ّ ُ ِّ َ ُ ِ ِ َ ُ َّ َ َ ُ ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ْ ٰ ۡ‬
‫اﺳﺘﻘﻤﻮا‬
‫َ ُ‬

‫ۡ ۡ ٌ‬ ‫ۡ ْ ْ‬
‫ﲔ ﻋﻬﺪ‬ ‫ﻳﻜﻮن ﻟﻠﻤﺸﺮ‬ ‫ۡ‬
‫ﻛﻴﻒ‬
‫َ َ َ ُ ُ ِ ُ ِ ِ َ َ‬
‫وانﻳ ْﻈ َ ُ ْﺮوا‬ ‫َْ َ‬
‫ﻛﻴﻒ َ ِ ْ‬

‫ْ ۡ‬
‫ﻳﺮﻗﺒﻮا‬
‫َ ُ ُ‬
‫ِاﻻ‬

‫ً‬
‫اﻻ‬ ‫ِّ‬

‫‪‬‬ ‫‪321‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ِﺑﺎَﻓْﻮٰ ِ ِ ْﻢ﴾ ﺑﻜﻼﻣﻬﻢ اﳊﺴﻦ ﴿ َ َ‬
‫وﺗﺎْ ٰ‬ ‫وﻻذﻣﺔ﴾ ﻋﻬﺪا ﺑﻞ ﻳﺆذوﻛﻢ ﻣﺎ اﺳﺘﻄﺎﻋﻮا‪ ،‬وﲨﻠﺔ اﻟﺸﺮط ﺣﺎل ﴿ ُ ْ ُ ْ َ ُ ْ‬
‫ﻳﺮﺿﻮﻧﻜﻢ‬
‫‪‬‬
‫﴿ َ ِ ً‬
‫ﻗﻠﻴﻼ﴾ ﻣﻦ‬ ‫اﷲ ِ﴾ اﻟﻘﺮآن ﴿ َ َ ً‬ ‫ﻗﻠﻮﺑ ُ ُ ْﻢ﴾ اﻟﻮﻓﺎء ﺑﻪ ﴿ َو َ ْﻛ َ ُ ُ ْﻢ ٰ ِ ُ ْ‬
‫ﻓﺴﻘﻮَن﴿‪ ﴾﴾۸‬ﻧﺎﻗﻀﻮن ﻟﻠﻌﻬﺪ ﴿ ِ ْ‬
‫) (‬
‫ﺛﻤﻨﺎ َ ِ ْ ً‬ ‫اﺷ َ َ ْوا ِﺑﺎ ٰ ٰﻳﺖِ‬ ‫ُ ُْ‬

‫‪‬‬
‫﴿ َﻣﺎ َ ُ ْ‬
‫ﺎﻧﻮا‬ ‫ﺳﺎء﴾ ﺑﺌﺲ‬
‫) (‬
‫﴿ ِاﻧ ُ ْﻢ َ ٓ َ‬ ‫ﻋﻦ َﺳ ِ ْﻴﻠ ِ ٖ ﴾ دﻳﻨﻪ‬ ‫ﻟﻠﺸﻬﻮات واﳍﻮى ﴿ َ َ ْ‬
‫ﻓﺼﺪوا َ ْ‬ ‫اﻟﺪﻧﻴﺎ أي ﺗﺮﻛﻮا اﺗﺒﺎﻋﻬﺎ‬

‫‪‬‬
‫ُْ ُ ْ َُْ‬
‫ۡ ْ‬
‫َ َ‬
‫ۡ‬
‫ﻳﻈﻬﺮوا ﻋﻠ ۡ ُ ْ‬
‫ﻴﻜﻢ‬
‫َّ َ ُ‬
‫وان‬
‫ِ‬
‫َ‬
‫ﻳﺮﺿﻮﻧﻜﻢ‬

‫ِ ْ ْ‬
‫اﺷﱰوا‬
‫ََ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ِ ْ ْ ٰ‬
‫ﺑﺎﻳﺖ ِ‬
‫اﷲ‬ ‫اﺷﱰوا ِ ٰ ِ‬
‫ََ‬

‫ﺳﺂء‬
‫َ َ‬

‫ﺳﺂء ﻣﺜﻼۨ ْ ْ‬
‫اﻟﻘﻮم‬
‫َ‬ ‫َ َ َ َ َ‬

‫ۡ‬ ‫ۡٓ ْ‬ ‫ۡٓ ٗ‬

‫ﻛﻔﺮوا‬ ‫وﺟﻮھ ا َّ ِ ۡﻳﻦ‬
‫ۡ‬ ‫ﺳﻴـﺌﺖ‬
‫ِ َ‬
‫ُ ْ‬
‫وﺟﻮﻫﻜﻢ‬ ‫ۡ‬
‫ﻟ ِ َ ُﺴﻮءا ُ ُ َ‬
‫َ ََ ُ‬ ‫ُ ُ ُ‬
‫ُ ْ‬
‫وﺟﻮﻫﻜﻢ‬ ‫ۡ‬ ‫ۡٓ ٗ‬
‫ﻟ ِ َ ُﺴﻮءا ُ ُ َ‬

‫‪‬‬ ‫‪322‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫واﻗﺎﻣﻮا‬ ‫اﻟﻤﻌﺘﺪون﴿‪ْ ِ َ ﴿ ﴾﴾۱۰‬‬
‫ﻓﺎن َ ُ ْ‬
‫ﺗﺎﺑﻮا َ َ َ ُ‬ ‫ﻣﺆﻣﻦ ِاﻻ َ ِ ً‬
‫وﻻذﻣﺔ َوا ُوﻟ ٓ ٰ ِ ُ ُﻢ ْ ُ ْ َ ُ ْ َ‬ ‫ﻮن ِ ْ ُ ْ ِ ٍ‬ ‫ﻌﻤﻠﻮن﴿‪﴾﴾۹‬ـﻪ ﻋﻤﻠﻬﻢ ﻫﺬا ﴿ َ َ ْ ُ‬
‫ﻻﻳﺮﻗﺒ ُ ْ َ‬ ‫َ ْ َ ُْ َ‬
‫َﻤﻮن﴿‪ ﴾﴾۱۱‬ﻳﺘﺪﺑﺮون‬ ‫ﻔﺼﻞ﴾ ﻧﺒﲔ ﴿ ْ ٰ ٰ‬
‫اﻻﻳﺖِ ِ َ ْ‬
‫ﻟﻘﻮم ٍ ْﻌﻠ ُ ْ َ‬ ‫ﻓﺎﺧﻮﻧﻜﻢ﴾ أي ﻓﻬﻢ إﺧﻮاﻧﻜﻢ ﴿ ِ اﻟﺪ ْ ِ‬
‫ﻳﻦ َو ُ َ ُ‬ ‫اﻟﺰﻛﻮة َ ِ ْ ٰ ُ ُ ْ‬
‫اﻟﺼﻠﻮة َو َ ُﺗﻮا ٰ َ‬
‫َٰ‬
‫ﻋﺎﺑﻮه ﴿ َ ٰ ِ ُ‬
‫ﻓﻘﺘﻠﻮا َا‪َِ Ò‬ﻤﺔ ا ْﻜ ُ ْ ِ ﴾‬ ‫دﻳﻨﻜﻢ﴾‬
‫وﻃﻌﻨﻮا ِ ْ ِ ْ ِ ُ ْ‬ ‫ﻧﻜﺜﻮا﴾ ﻧﻘﻀﻮا ﴿ َ ْ ٰ‬
‫اﻳﻤﻨَ ُ ْﻢ﴾ ﻣﻮاﺛﻴﻘﻬﻢ ﴿ﻣﻦ َ ْﻌﺪِ َﻋ ْﺪِ ِ ْﻢ َ َ َ ُ ْ‬ ‫﴿َ ِ ْ‬
‫وان َ ُ‬
‫وﰲ ﻗﺮاءة ﺑﺎﻟﻜﺴﺮ ﴿ َ َﻟﻌﻠ ُ ْﻢ‬ ‫اﻳﻤﻦ﴾ ﻋﻬﻮد ﴿ َﻟ ُ ْﻢ﴾‬ ‫رؤﺳﺎءه ‪ ،‬ﻓﻴﻪ وﺿﻊ اﻟﻈﺎﻫﺮ ﻣﻮﺿﻊ اﳌﻀﻤﺮ ﴿ ِاﻧ ُ ْﻢ َ ۤﻻ َ ْ ٰ َ‬

‫ﻣﺎ‬
‫َ‬

‫ِ ۡ ُ ْ‬
‫ﻓﻴﻜﻢ‬ ‫ُﺒﻮن ِ ْ ُ ْ ِ ٍ‬
‫ﻣﺆﻣﻦ‬ ‫ﻻﻳﺮﻗ ُ ْ َ‬
‫َ َْ‬
‫ْ‬
‫ِﰲۡ ُ ِ‬
‫ﻣﺆﻣﻦ‬

‫َﺎن َ ُ ْ‬
‫ﺗﺎﺑﻮا‬ ‫ﻓِْ‬

‫ُ ْ‬ ‫ِ ْٰ‬
‫ﻓﺎﺧﻮﻧﻜﻢ‬
‫ُ‬ ‫َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫وﻃﻌﻨﻮا ِ ْ ِ ْ ِ ُ ْ‬
‫دﻳﻨﻜﻢ‬ ‫اﻳﻤﻨَ ُ ْﻢ ﻣﻦ َ ْﻌﺪِ ﻋَ ْﺪِ ِ ْﻢ َ َ َ ُ ْ‬ ‫وان َ ُ‬
‫ﻧﻜﺜﻮا َ ْ ٰ‬ ‫َ ِْ‬
‫ﻟﻌﻠ ْ‬
‫َ َ َّ ُ‬
‫ۡ ۡ‬
‫ﻳﻨﺘﻬﻮن‬
‫َ َ ُ َ‬

‫ۤ‬
‫وان َ ۡ ۤ ۡ ٰ‬
‫ِاﻧ ُ ْﻢ َ ۤﻻ َ ْ ٰ َ‬
‫ۡ‬
‫َﻻ‬ ‫اﻳﻤﻨ ۡ‬
‫ﻧﻜﺜﻮا َ َ ُ‬
‫َ ِ َّ ُ‬ ‫اﻳﻤﻦ َﻟ ُ ْﻢ‬
‫ٰۡ‬
‫اﻳﻤﻦ ﻟ ْ‬
‫َ َ َ ُ‬

‫‪‬‬ ‫‪323‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اج‬ ‫ﻧﻜﺜﻮا﴾ ﻧﻘﻀﻮا ﴿ َ ْ ٰ‬
‫اﻳﻤﻨَ ُ ْﻢ﴾ ﻋﻬﻮدﻫﻢ ﴿ َو َ ْﻤﻮا ِﺑﺎ ِ ْ َ ِ‬ ‫ﻗﻮﻣﺎ َ ُ‬ ‫ﻮن﴿‪ ﴾﴾۱۲‬ﻋﻦ اﻟﻜﻔﺮ ﴿ََاﻻ﴾ ﻟﻠﺘﺤﻀﻴﺾ ﴿ ُ ٰ ِ ُ ْ َ‬
‫ﻘﺘﻠﻮن َ ْ ً‬ ‫ﻳﻨﺘ ُ ْ َ‬
‫ََْ‬
‫اول َﻣﺮة ٍ﴾ ﺣﻴﺚ ﻗﺎﺗﻠﻮا ﺧﺰاﻋﺔ ﺣﻠﻔﺎءﻛﻢ‬ ‫اﻟﺮﺳﻮل﴾ ﻣﻦ ﻣﻜﺔ ﳌﺎ ﺗﺸﺎوروا ﻓﻴﻪ ﺑﺪار اﻟﻨﺪوة ﴿ َو ُ ْﻢ َ َ ُ ْ ُ ْ‬
‫ﺑﺪءوﻛﻢ﴾ ﺑﺎﻟﻘﺘﺎل ﴿ َ َ‬
‫‪‬‬
‫ُْ ِ‬
‫ﺗﺨﺸﻮہ ُ﴾ ﰲ ﺗﺮك ﻗﺘﺎﳍﻢ‬
‫ان َ ْ َ ْ‬ ‫ﻣﻊ ﺑﲏ ﺑﻜﺮ‪ ،‬ﻓﻤﺎ ﳝﻨﻌﻜﻢ أن ﺗﻘﺎﺗﻠﻮﻫﻢ ﴿ َ َ ْ َ ْ‬
‫اﺗﺨﺸﻮﻧ َ ُ ْﻢ﴾ أﲣﺎﻓﻮ‪‬ﻢ ﴿ َﻓﺎﷲ ُ َ َ‬
‫اﺣﻖ َ ْ‬
‫وﻳﺨﺰ ِ ِ ْﻢ﴾ ﻳﺬﳍﻢ ﺑﺎﻷﺳﺮ واﻟﻘﻬﺮ ﴿ َ َوﻳﻨ ْ ُ ْ ُ ْ‬
‫ﻛﻢ ﻋَﻠَﻴْ ِ ْﻢ‬ ‫ﻗﺘﻠﻮ ُ ْﻢ َُﻌﺬﺑ ْ ُ ُﻢ اﷲُ﴾ ﻳﻘﺘﻠﻬﻢ ﴿ ِ َ ْ ِ ْ ُ ْ‬
‫ﺑﺎﻳﺪﻳﻜﻢ َ ُ ْ‬ ‫ﻣﺆﻣﻨ ِ ْ َ ﴿‪ْ ُ ِ ٰ ﴿ ﴾﴾۱۳‬‬
‫ﻛﻨﺘﻢ ْ ِ‬ ‫﴿ِْ‬
‫ان ُ ْ ُ ْ‬
‫ﺸﺎءُ﴾‬ ‫ﻣﻦ َ ٓ‬ ‫ﻗﻠﻮﺑ ِ ِ ْﻢ﴾ ﻛﺮﺑﻬﺎ ﴿ َ َ ُ ْ ُ‬
‫وﻳﺘﻮب اﷲ ُ ﻋَ ٰ َ ْ‬ ‫ﻏﻴﻆ ُ ُ ْ‬
‫وﻳﺬ ِ ْﺐ َ ْ َ‬‫ﻣﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۱۴‬ﲟﺎ ﻓﻌﻞ ﺑﻬﻢ ﻫﻢ ﺑﻨﻮ ﺧﺰاﻋﺔ ﴿ َ ُ ْ‬ ‫ﺻﺪور َ ْﻗﻮم ٍ ْ ِ‬
‫ﺸﻒ ُ ُ ْ َ‬ ‫َو َ ْ ِ‬

‫‪‬‬
‫ﻛﻮا َ َوﻟﻤﺎ﴾‬
‫ان ﺗ ُ ْ َ ُ ْ‬
‫ﺘﻢ َ ْ‬ ‫﴿َ ِ‬
‫ﺣﺴ ْ ُ ْ‬ ‫ﻋﻠﻴﻢ َﺣﻜ ْ ٌِﻴﻢ﴿‪َْ﴿ ﴾﴾۱۵‬ام﴾ ﲟﻌﲎ ﳘﺰة اﻹﻧﻜﺎر‬
‫ﺑﺎﻟﺮﺟﻮع إﱃ اﻹﺳﻼم ﻛﺄﰊ ﺳﻔﻴﺎن ﴿ َواﷲُ َ ِ ْ ٌ‬

‫اج ُ ْ ِ‬
‫اﻟﺮﺳﻮل‬ ‫ﻤﻮا ِﺑﺎ ِ ْ َ ِ‬
‫َو َ ْ‬
‫ۡ‬
‫ﻳﺨﺮﺟﻮك‬
‫ْ‬ ‫او ْ ۡ‬
‫ﻳﻘﺘﻠﻮك ْ‬
‫او‬ ‫ﻛﻔﺮوا ْ ۡ‬
‫ﻟﻴﺜﺒﺘﻮك ْ‬ ‫ۡ‬ ‫ﺑﻚ ا َّ ِ ۡﻳﻦ‬
‫ْ ْ‬
‫ُِ ِ ُ َ َ َ ُ ُ َ َ ُ ِ ُ َ‬ ‫َ َ َ ُ‬ ‫ﻳﻤﻜﺮ ِ َ‬
‫ُ‬
‫ُ‬
‫َ‬
‫واذ‬
‫ِ‬
‫َ‬
‫‪0 0‬‬

‫ۡ‬
‫واﻧﺖ ۡ‬
‫ﻓﻴ ِ ْ‬ ‫ﻟﻴﻌﺬﺑ ْ‬
‫‪0 0‬‬
‫َ َ ِ‬ ‫وﻣﺎ ﻛﺎن اﷲ ِ ِّ‬
‫َ َ َ َ ُ ُ َ َ ُ َ‬
‫ﻳﻌﺬﺑْ اﷲ ِ ۡ ِ ۡ ُ ْ‬
‫ﺑﺎﻳﺪﻳﻜﻢ‬ ‫ُ َ ِّ ُ ُ ُ َ‬

‫‪‬‬ ‫‪324‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫وﻻ ْ ُ ْ ِ‬
‫اﻟﻤﺆﻣﻨ ِ ْ َ‬ ‫وﻻرﺳﻮﻟ ِ ٖ َ َ‬
‫دون اﷲ ِ َ َ َ ُ ْ‬ ‫ﻳﺘﺨﺬوا ِ ْ‬
‫ﻣﻦ ُ ْ ِ‬ ‫ﻣﻨﻜﻢ﴾ ﺑﺈﺧﻼص ﴿ َ َ ْ‬
‫وﻟﻢ َ ِ ُ ْ‬ ‫ﺪوا ِ ْ ُ ْ‬
‫ﻳﻦ ٰﺟ َ ُ ْ‬ ‫ﻟﻢ ﴿ َ ْﻌﻠ َِﻢ اﷲُ﴾ ﻋﻠﻢ ﻇﻬﻮر ﴿ ِ‬
‫اﻟﺬ ْ َ‬
‫وﻟﻴﺠﺔ﴾ ﺑﻄﺎﻧﺔ وأوﻟﻴﺎء‪ ،‬اﳌﻌﲎ وﻟﻢ ﻳﻈﻬﺮ اﳌﺨﻠﺼﻮن وﻫﻢ اﳌﻮﺻﻮﻓﻮن ﲟﺎ ذﻛﺮ ﻣﻦ ﻏﲑﻫﻢ ﴿ َواﷲُ َﺧﺒ ِ ْ ِ َﺑﻤﺎ‬
‫‪‬‬
‫‪‬‬
‫َ ِْ َ ً‬
‫ﻣﺴﺠﺪ اﷲ ِ﴾ ﺑﺎﻹﻓﺮاد واﳉﻤﻊ ﺑﺪﺧﻮﻟﻪ واﻟﻘﻌﻮد ﻓﻴﻪ ﴿ ٰﺷ ِﺪِ ْ َ‬
‫) (‬
‫ﻳﻦ ﻋَ‬ ‫‪‬‬ ‫ﻌﻤﺮوا َ ٰ ِ َ‬ ‫ﻌﻤﻠﻮن﴿‪َ ﴿ ﴾﴾۱۶‬ﻣﺎ َ َ‬
‫ﺎن ِ ْﻟﻠﻤُ ْ ِﻛ ِ ْ َ َ ْ‬
‫ان ْ ُ ُ ْ‬ ‫َ ْ َ ُْ َ‬
‫اﻋﻤﻠُ ُ ْﻢ﴾ ﻟﻌﺪم ﺷﺮﻃﻬﺎ ﴿ َو ِ اﻟﻨﺎرِ ُ ْﻢ ٰ ِ ُ ْ َ‬
‫ﺧﻠﺪون﴿‪َ ِ ﴿ ﴾﴾۱۷‬‬ ‫ﺣﺒﻄﺖ﴾ ﺑﻄﻠﺖ ﴿ َ ْ ٰ‬
‫‪‬‬
‫ﻣﺴﺠﺪ اﷲ ِ َ ْ‬
‫ﻣﻦ‬ ‫ﻌﻤﺮ ُ َ ٰ ِ َ‬
‫اﻧﻤﺎ َ ْ ُ‬ ‫ﻔﺴ ِ ْﻢ ِﺑﺎ ْﻜ ُ ْ ِ ا ُوﻟٓ ٰ ِ َ َ ِ َ ْ‬
‫اَ ْ ُ ِ‬
‫ﻳﻦ﴿‪﴾﴾۱۸‬‬
‫ﻣﻦ ْاﻟﻤُ ْ َﺘﺪِ ْ َ‬ ‫ان ُ ْ ُ ْ‬
‫ﻳﻜﻮﻧﻮا ِ َ‬ ‫ﻓﻌ ا ُوﻟٓ ٰ ِ َ َ ْ‬ ‫﴿ ِاﻻ َ‬
‫اﷲ َ َ‬ ‫ﻳﺨﺶ﴾ أﺣﺪا‬
‫وﻟﻢ َ ْ َ‬ ‫اﻟﺼﻠﻮة َو َ ٰ َ‬
‫اﻟﺰﻛﻮة َ َ ْ‬ ‫واﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ َ َ َ َ‬
‫واﻗﺎم ٰ َ‬ ‫ﻣﻦ ِﺑﺎﷲ ِ َ ْ َ ْ‬
‫َ َ‬

‫ﻟﻤﺎ‬
‫َ َّ‬

‫ﻠﻤ ْ ِﻛ ِ ْ َ‬ ‫َﻣﺎ َ َ‬
‫ﺎن ﻟ ِ ْ ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﺴﺠﺪ اﷲِ‬
‫ﻌﻤﺮوا َ ٰ ِ َ‬ ‫ﻟﻠﻤ ْ ِﻛ ِ ْ َ َ ْ‬
‫ان ْ ُ ُ ْ‬ ‫َﻣﺎ َ َ‬
‫ﺎن ِ ْ ُ‬

‫واﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ‬
‫ﻣﻦ ِﺑﺎﷲِ َ ْ َ ْ‬
‫َ َ‬
‫ٰ‬ ‫ٰ‬ ‫ٰ‬
‫ﻮۃ‬ ‫اﻟﺰ‬
‫اﻟﺼﻠﻮۃ َوا َ َّ‬
‫واﻗﺎم َّ‬
‫َ‬ ‫َ‬ ‫َ ََ َ‬

‫‪‬‬ ‫‪325‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﻤﺴﺠﺪِ ْاﻟ َ َ ام ِ﴾ أي أﻫﻞ ذﻟﻚ ﴿ َ َ ْ‬ ‫﴿َ َ َ ْ ُ ْ‬
‫‪‬‬

‫ﻴﻞ اﷲ ِ َﻻ َ ْ َ ٗ َ‬
‫ﺴﺘﻮن‬ ‫واﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ َ ٰ‬
‫وﺟ َ َﺪ ِ ْ َﺳ ِ ْ ِ‬ ‫ﻣﻦ ِﺑﺎﷲ ِ َ ْ َ ْ‬
‫ﻛﻤﻦ َ َ‬ ‫ِﻤﺎرة ْ َ ْ ِ‬ ‫ﺳﻘﺎﻳﺔ ْ َ ٓ‬
‫اﻟﺤﺎج َوﻋ َ َ َ‬ ‫اﺟﻌﻠﺘﻢ ِ َ َ َ‬
‫ۘ﴾﴾ اﻟﻜﺎﻓﺮﻳﻦ ‪ ،‬ﻧﺰﻟﺖ ردا ﻋ ﻣﻦ ﻗﺎل ذﻟﻚ وﻫﻮ اﻟﻌﺒﺎس أو‬ ‫ِﻨﺪ اﷲ ِ﴾ ﰲ اﻟﻔﻀﻞ ﴿ َواﷲُ َﻻﻳَ ْ ِﺪي ْ َ ْ َ‬
‫‪‬‬
‫اﻟﻘﻮم ِ‬
‫اﻟﻈﻠﻤ ِ ْ َ ﴿‪۱۹‬‬ ‫ﻋَْ‬
‫ِﻨﺪ اﷲ ِ﴾ ﻣﻦ‬ ‫درﺟﺔ﴾ رﺗﺒﺔ ﴿ﻋ ْ َ‬ ‫اﻋﻈﻢ َ َ َ ً‬ ‫َواَ ْ ُ ِ‬
‫ﻔﺴ ِ ْﻢ َ ْ َ ُ‬ ‫ﻴﻞ اﷲِ ِ َ ْ ٰ‬
‫ﺑﺎﻣﻮﻟ ِ ِ ْﻢ‬ ‫ﺪوا ِ ْ َﺳ ِ ْ ِ‬
‫وﺟ َ ُ ْ‬
‫ﺎﺟﺮوا َ ٰ‬
‫ﻣﻨﻮا َو َ َ ُ ْ‬‫ﻳﻦ َ ُ ْ‬ ‫ﻏﲑه ﴿ َ ِ‬
‫اﻟﺬ ْ َ‬
‫ﻓﻴ َﺎ َﻌ ْ ٌِﻴﻢ‬ ‫ﺑﺮﺣﻤﺔٍ ﻣﻨْ ُ َور ْ ٰ ٍ‬
‫ِﺿﻮن َ ٍ‬
‫وﺟﻨﺖ ﻟ ُ ْﻢ ِ ْ‬ ‫ُ ُ ْﻢ َرﺑ ُ ْﻢ ِ َ ْ َ‬ ‫ﺰون﴿‪ ﴾﴾۲۰‬اﻟﻈﺎﻓﺮون ﺑﺎﳋﲑ ﴿ ُﻳﺒَ‬ ‫ﻏﲑﻫﻢ ﴿َوا ُوﻟ ٓ ٰ ِ َ ُ ُﻢ ْ َ ٓ‬
‫اﻟﻔﺎ‪َ ْ ُ ِ Ò‬‬
‫ﻓﻴﻤﻦ ﺗﺮك اﳍﺠﺮة‬ ‫ﻋﻈﻴﻢ﴿‪ .﴾﴾۲۲‬وﻧﺰل‬
‫اﺟﺮٌ َ ِ ْ ٌ‬
‫ِﻨﺪہ َ ْ‬
‫اﺑﺪاان اﷲَ ﻋ ْ َ‬ ‫ﻳﻦ﴾ ﺣﺎل ﻣﻘﺪرة ﴿ ِ ْ‬
‫ﻓﻴ َ ۤﺎ َ َ ً ِ‬ ‫ﻣﻘﻴﻢ﴿‪ ﴾﴾۲۱‬داﺋﻢ ﴿ ٰ ِ‬
‫ﺧﻠﺪِ ْ َ‬ ‫ِْ ٌ‬
‫‪‬‬

‫ﻣﻨﻮا ‪..................................................................‬‬
‫ﻳﻦ َ ُ ْ‬ ‫وﲡﺎرﺗﻪ‪َ ﴿ :‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﻷﺟﻞ أﻫﻠﻪ‬
‫‪0 0‬‬

‫‪0 0‬‬

‫‪‬‬ ‫‪326‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻠﻤﻮن﴿‪﴾﴾۲۳‬‬ ‫ﻣﻨﻜﻢ َ ُ‬
‫ﻓﺎوﻟ ٓ ٰ ِ َ ُ ُﻢ اﻟﻈ ِ ُ ْ َ‬ ‫ﻳﺘﻮﻟ ُ ْﻢ ْ ُ ْ‬ ‫اﺳﺘﺤﺒﻮا﴾ اﺧﺘﺎروا ﴿ا ْﻜ ُ ْ َ َﻋ َ ْ ِ ْ ٰ ِ‬
‫اﻻﻳﻤﻦ َ َ ْ‬
‫وﻣﻦ َ َ‬ ‫ان ْ َ َ‬ ‫ﺑﺎءﻛﻢ َو ِ ْ ٰ َ ُ ْ‬
‫اﺧﻮﻧﻜﻢ َ ْ ِ َ ٓ َ‬
‫اوﻟﻴﺎء ِ ِ‬ ‫ﻻﺗﺘﺨﺬوا َ ٓ َ ُ ْ‬
‫َ َ ُِ‬
‫ْﺘﻤﻮ َﺎ﴾‬ ‫ﺗﻜﻢ﴾ أﻗﺮﺑﺎؤﻛﻢ‪ ،‬وﰲ ﻗﺮاءة ﻋﺸﲑﺗﻜﻢ ﴿ َ َ ْ ٰ ُ‬
‫واﻣﻮل َۨ ْاﻗ َ َﻓ ُ ُ ْ‬ ‫وﻋﺸ ْ َ ُ ُ ْ‬ ‫اﺧﻮﻧﻜﻢ َ َ ْ ٰ ُ ُ ْ‬
‫وازوﺟﻜﻢ َ َ ِ‬ ‫واﺑﻨﺎؤﻛﻢ َو ِ ْ ٰ ُ ُ ْ‬
‫ﺑﺎؤﻛﻢ َ َ ْ َ ٓ ُ ُ ْ‬
‫ﺎن َ ٓ ُ ُ ْ‬
‫ان َ َ‬ ‫﴿ُ ْ‬
‫ﻗﻞ ِ ْ‬
‫وﺟ َﺎد ٍ ِ ْ َﺳ ِ ْﻴﻠ ِ ٖ ﴾‬
‫ورﺳﻮﻟ ِ ٖ َ ِ‬
‫ﻣﻦ اﷲ ِ َ َ ُ ْ‬ ‫اﺣﺐ ِ َ ْ ُ ْ‬
‫اﻟﻴﻜﻢ َ‬ ‫ﺿﻮﻧ َ َ ۤﺎ َ َ‬ ‫ﻛﺴﺎد َﺎ﴾ ﻋﺪم ﻧﻔﺎﻗﻬﺎ ﴿ َ َ ٰ‬
‫وﻣﺴﻜ ُِﻦ َﺗﺮْ َ ْ‬ ‫ﺗﺨﺸﻮن َ َ َ‬ ‫اﻛﺘﺴﺒﺘﻤﻮﻫﺎ ﴿ َ ِ ٰ َ ٌ‬
‫وﺗﺠﺮة َ ْ َ ْ َ‬
‫ﺑﺎﻣﺮہ﴾ ‪‬ﺪﻳﺪ ﳍﻢ ﴿ َواﷲُ َﻻﻳَ ْ ِﺪي ْ َ ْ َ‬
‫اﻟﻘﻮم‬ ‫ﺼﻮا﴾ اﻧﺘﻈﺮوا ﴿ َﺣ َﻳﺎْ ِ َ اﷲُ ِ َ ْ ِ ٖ‬ ‫ﻓﻘﻌﺪﺗﻢ ﻷﺟﻠﻪ ﻋﻦ اﳍﺠﺮة واﳉﻬﺎد ﴿ َﻓ َ َ ُ ْ‬
‫‪.....................................................‬‬ ‫ﻣﻮاﻃﻦ﴾ ﻟﻠﺤﺮب‬ ‫اﻟﻔﺴﻘ ِ ْ َ ﴿‪ْ َ َ ﴿ ﴾﴾۲۴‬‬
‫ﻟﻘﺪ َ َ َ ُ ُ‬
‫ﻛﻢ اﷲُ ِ ْ َ َ ِ َ‬ ‫ْٰ ِ‬

‫َ َ ُِ‬
‫ﻻﺗﺘﺨﺬوا‬
‫ْ ۡ‬ ‫ۡ‬ ‫ٰ‬
‫ﻟﻠﻈﻠﻤﲔ ِﻣﻦ َ َ ٍ‬
‫اﻧﺼﺎر‬ ‫َو َﻣﺎ ِ ّ ِ ِ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ‬
‫ﻓﱰﺑﺼﻮا‬ ‫ۡ‬
‫ﻓﱰﺑﺼﻮا‬
‫َ َ َ َّ ُ‬ ‫َ َ َ َّ ُ‬

‫ۡ‬
‫ﻓﱰﺑﺼﻮا‬
‫َ َ َ َّ ُ‬

‫ْٰ ِ‬
‫اﻟﻔﺴﻘ ِ ْ َ‬

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‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻳﻮم ُﺣﻨَ ْ ٍ ﴾ واد ﺑﲔ ﻣﻜﺔ واﻟﻄﺎﺋﻒ‪ ،‬أي ﻳﻮم ﻗﺘﺎﻟﻜﻢ ﻓﻴﻪ‬ ‫﴿ َﻛﺜ ِ ْ َةٍ﴾ ﻛﺒﺪر وﻗﺮﻳﻈﺔ واﻟﻨﻀﲑ ﴿و﴾ اذﻛﺮ ﴿ َ ْ َ‬
‫ﺗﻜﻢ﴾ ﻓﻘﻠﺘﻢ ﻟﻦ ُﻧﻐﻠﺐ اﻟﻴﻮم ﻣﻦ ﻗﻠﺔ ‪،‬‬
‫ﺘﻜﻢ َﻛ ْ َ ُ ُ ْ‬ ‫ﻫﻮازن ‪ ،‬وذﻟﻚ ﰲ ﺷﻮال ﺳﻨﺔ ﲦﺎن ﴿ا ِذْ﴾ ﺑﺪل ﻣﻦ ﻳﻮم ﴿ َ ْ َ‬
‫اﻋﺠ َ ْ ُ ْ‬
‫رﺣﺒﺖ﴾ ﻣﺎ ﻣﺼﺪرﻳﺔ أي ﻣﻊ‬ ‫وﻛﺎﻧﻮا اﺛﲏ ﻋﺸﺮ أﻟﻔﺎ واﻟﻜﻔﺎر أرﺑﻌﺔ آﻻف ﴿ َﻓﻠ َْﻢ ُ ْ ِ‬
‫‪‬‬
‫اﻻرض ِ َﺑﻤﺎ َ ُ َ ْ‬ ‫ﺷﻴﲑﺎ َ َ ْ‬
‫وﺿﺎﻗﺖ َﻋﻠ ْ ُ ُ‬
‫َﻴﻜﻢ ْ َ ْ ُ‬ ‫ﻋﻨﻜﻢ َ ْ ًٔ‬
‫ﻐﻦ َ ْ ُ ْ‬
‫ﻣﺪﺑﺮِﻳ ْ َﻦ﴿‪ ﴾﴾۲۵‬ﻣﻨﻬﺰﻣﲔ ‪،‬‬
‫ﺘﻢ ْ ِ‬ ‫رﺣﺒﻬﺎ أي ﺳﻌﺘﻬﺎ‪ ،‬ﻓﻠﻢ ﲡﺪوا ﻣﻜﺎﻧﺎ ﺗﻄﻤﺌﻨﻮن إﻟﻴﻪ ﻟﺸﺪة ﻣﺎ ﳊﻘﻜﻢ ﻣﻦ اﳋﻮف ﴿ ُﺛﻢ َوﻟ ْ ُ ْ‬
‫و أﺑﻮﺳﻔﻴﺎن آﺧﺬ ﺑﺮﻛﺎﺑﻪ ﴿ ُﺛﻢ َ ْ َ َ‬
‫اﻧﺰل اﷲ ُ‬ ‫وﺛﺒﺖ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋ ﺑﻐﻠﺘﻪ اﻟﺒﻴﻀﺎء وﻟﻴﺲ ﻣﻌﻪ ﻏﲑ اﻟﻌﺒﺎس‬

‫ﻣﻮاﻃ َِﻦ َﻛﺜ ِ ْ َة ٍ‬

‫ِْ َ َ‬

‫ﻣﻮاﻃﻦ‬
‫ِ‬ ‫ْ‬
‫ﻳﻮم‬
‫َ َ‬ ‫َ َ‬
‫ۡ‬ ‫ْ‬
‫ﻣﻮاﻃﻦ‬
‫ِ‬ ‫ﻳﻮم ُ َ ٍ‬
‫ﺣﻨﲔ‬
‫َ َ‬ ‫َ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ‬ ‫ۡ‬ ‫ْ‬
‫ْ‬
‫اﻻرض‬
‫ﻋﻠﻴﻜﻢ َ ُ‬
‫ُ‬
‫ﺿﺎﻗﺖ َ َ ُ‬
‫َ َ‬
‫ۡ‬
‫وﻟﻴﺘﻢ‬
‫َ َّ ُ‬

‫‪‬‬ ‫‪328‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﻤﺆﻣﻨ ِ ْ َ ﴾ ﻓﺮدوا إﱃ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﳌﺎ ﻧﺎداﻫﻢ اﻟﻌﺒﺎس ﺑﺈذﻧﻪ وﻗﺎﺗﻠﻮا‬ ‫ﻨﺘ ٗ ﴾ ﻃﻤﺄﻧﻴﻨﺘﻪ ﴿ َﻋ ٰ َ ُ ْ‬
‫رﺳﻮﻟ ِ ٖ َ َ‬
‫وﻋ َ ْ ُ ْ ِ‬ ‫َﺳﻜِ ْ َ َ‬
‫ﻳﻦ﴿‪ُ ﴿ ﴾﴾۲۶‬ﺛﻢ َ ُ ْ ُ‬
‫ﻳﺘﻮب اﷲ ُ‬ ‫ﻳﻦ َﻛ َ ُ ْوا﴾ ﺑﺎﻟﻘﺘﻞ واﻷﺳﺮ ﴿َو ٰذﻟ ِ َ َ َ ٓ‬
‫ﺟﺰاءُ ا ْﻜ ٰ ِ ِ ْ َ‬ ‫اﻟﺬ ْ َ‬ ‫ﺗﺮو َﺎ﴾ ﻣﻼﺋﻜﺔ ﴿ َ َ َ‬
‫وﻋﺬب ِ‬ ‫ﺟﻨﻮدا ْﻟﻢ َ َ ْ‬ ‫﴿ َ َ َْ َ‬
‫واﻧﺰل ُ ُ ْ ً‬
‫ﻧﺠﺲ﴾ ﻗﺬر‬ ‫اﻟﻤ ْ ِ ُ ْ َ‬
‫ﻛﻮن َ َ ٌ‬ ‫ﻣﻨﻮا ِ َ‬
‫اﻧﻤﺎ ْ ُ‬ ‫َُ‬ ‫ﻳﻦ‬ ‫ﺣﻴﻢ﴿‪َ ﴿ ﴾﴾۲۷‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬ ‫ﺸﺎء﴾ ﻣﻨﻬﻢ ﺑﺎﻹﺳﻼم ﴿ َواﷲُ َ ُ ْ ٌ‬
‫ﻏﻔﻮر ر ِ ْ ٌ‬ ‫ﻣﻦ َ ٓ ُ‬ ‫ِﻣﻦ َ ْﻌﺪِ ٰذﻟ ِ َ َﻋ ٰ َ ْ‬
‫ٰ َﺬا﴾ ﻋﺎم ﺗﺴﻊ ﻣﻦ اﳍﺠﺮة ﴿َو ِ ْ‬
‫ان‬ ‫اﻟﻤﺴﺠﺪ ْاﻟ َ َ َام﴾ أي ﻻ ﻳﺪﺧﻠﻮا اﳊﺮم ﴿ َ ْ َ‬
‫ﻌﺪ َﻋﺎﻣِ ِ ْﻢ‬ ‫ﳋﺒﺚ ﺑﺎﻃﻨﻬﻢ ﴿ َ َ‬
‫ﻓﻼ َ ْ َ ُﺑﻮا ْ َ ْ ِ َ‬

‫‪‬‬

‫اﻟﻤﺴﺠﺪ اﻟْ َ َ َام‬

‫ﻓ ََﻼ َ ْ َ ُﺑﻮا ْ َ ْ ِ َ‬
‫‪0 0‬‬

‫‪0 0‬‬

‫‪‬‬ ‫‪329‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺷﺎء﴾ وﻗﺪ أﻏﻨﺎﻫﻢ ﺑﺎﻟﻔﺘﻮح واﳉﺰﻳﺔ‬
‫ان َ ٓ َ‬
‫ﻓﻀﻠ ِ ۤ ٖ ِ ْ‬ ‫ُﻐﻨﻴﻜﻢ اﷲُ ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫ْﺘﻢ َﻋﻴْﻠ ًَﺔ﴾ ﻓﻘﺮا ﺑﺎﻧﻘﻄﺎع ﲡﺎر‪‬ﻢ ﻋﻨﻜﻢ ﴿ َ َ ْ َ‬
‫ﻓﺴﻮف ْ ِ ْ ُ ُ‬ ‫ﺧ ِﻔ ُ ْ‬
‫وﻻﺑﺎﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ ﴾ وإﻻ ﻵﻣﻨﻮا ﺑﺎﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ﻳﻦ َ ُ ْ ِ ُ ْ َ‬
‫ﻻﻳﺆﻣﻨﻮن ِﺑﺎﷲ ِ َ َ ِ ْ َ ْ‬ ‫اﻟﺬ ْ َ‬ ‫ِﻴﻢ﴿‪ُ ِ ٰ ﴿ ﴾﴾۲۸‬‬
‫ﻗﺘﻠﻮا ِ‬ ‫﴿ ِان اﷲَ َ ِ ْ ٌ‬
‫ﻋﻠﻴﻢ ﺣَﻜ ْ ٌ‬
‫اﻟﺤﻖ﴾ اﻟﺜﺎﺑﺖ اﻟﻨﺎﺳﺦ ﻟﻐﲑه ﻣﻦ اﻷدﻳﺎن وﻫﻮ دﻳﻦ‬ ‫ﻳﻦ ْ َ‬ ‫ورﺳﻮﻟُ ٗ﴾ ﻛﺎﳋﻤﺮ ﴿ َ َ َ ِ ْ ُ ْ َ‬
‫وﻻﻳﺪﻳﻨﻮن د ِ ْ َ‬ ‫ﻣﻮن َﻣﺎ َ َم اﷲ ُ َ َ ُ ْ‬ ‫﴿َ َ‬
‫وﻻﻳ ُ َ ُ ْ َ‬
‫اﻟﺠﺰﻳﺔ﴾) ( اﳋﺮاج اﳌﻀﺮوب‬ ‫ِﺘﺐ﴾ أي اﻟﻴﻬﻮد واﻟﻨﺼﺎرى ﴿ َﺣ ْ ُ‬ ‫ﻣﻦ﴾ ﺑﻴﺎن ﻟﻠﺬﻳﻦ ﴿ ِ‬ ‫اﻹﺳﻼم ﴿ ِ َ‬
‫‪‬‬
‫ُﻌﻄﻮا ْ ِ ْ َ َ‬ ‫ﻳﻦ ا ْ ُُوﺗﻮا ا ْ ﻜ ٰ َ‬
‫اﻟﺬ ْ َ‬
‫‪٢‬‬
‫ﻋﻦ ﻳﺪٍ﴾ ﺣﺎل أي ﻣﻨﻘﺎدﻳﻦ أو ﺑﺄﻳﺪﻳﻬﻢ ﻻ ﻳﻮﻛﻠﻮن ﺑﻬﺎ ﴿و ُ ْﻢ ٰﺻﻐ ُ ْ َ‬
‫ِﺮون﴿‪ ﴾﴾۲۹‬أذﻻء ﻣﻨﻘﺎدون ﳊﻜﻢ‬ ‫ﻋﻠﻴﻬﻢ ﻛﻞ ﻋﺎم ﴿ َ ْ‬
‫‪‬‬

‫‪٢‬‬

‫ﻋﻴﻠ ًَﺔ‬ ‫َ ِْ‬

‫وان ِ ْ ُ ْ‬
‫ﺧﻔﺘﻢ َ ْ‬

‫ان َ ٓ َ‬
‫ﺷﺎء‬ ‫ِْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ان ا َّ ِ ۡﻳﻦ‬
‫ِ َّ‬
‫َ‬
‫ۡ ۡ‬ ‫ۡ‬ ‫ۡ ۡ‬ ‫ْ ۡ‬
‫ورﺳ ِ ٖ‬
‫َ ُ ُ‬
‫اﷲ‬
‫ﺑﲔ ِ‬
‫ﻳﻔﺮﻗﻮا َ َ‬
‫وﻳﺮﻳﺪون َان ّ ُ َ ّ ِ ُ‬ ‫ﺑﺎﷲ ورﺳ‬
‫َ ُ ُ ِٖ َ ُِ ُ َ‬
‫ﻳﻜﻔﺮون ِ ِ‬
‫َ ُ ُ َ‬

‫ۡ‬ ‫ۡ‬ ‫ِان ا ۡ‬

‫اﷲ ِ ْ ٰ‬
‫اﻻﺳﻠﻢ‬ ‫ﻋﻨﺪ ِ‬
‫ُ‬ ‫ﻳﻦ ِ َ‬ ‫ِ‬
‫َّ ّ َ‬

‫ُﻌﻄﻮا ْ ِ ْ َ َ‬
‫اﻟﺠﺰﻳﺔ‬ ‫ُْ‬ ‫َﺣ‬
‫ۡ‬
‫ﻋﻦ‬
‫َ‬

‫‪‬‬ ‫‪330‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﺑﻦ اﷲ ِ ٰذﻟ ِ َ َ ْﻗﻮﻟُ ُ ْﻢ ِﺑﺎَﻓْﻮٰ ِ ِ ْﻢ﴾ ﻻ ﻣﺴﺘﻨﺪ ﳍﻢ‬
‫اﻟﻤﺴﻴﺢ﴾ ﻋﻴ ﴿ ْ ُ‬ ‫اﻹﺳﻼم ﴿ َ َ َ‬
‫ِ‬
‫ﻋﺰﻳﺮۨاﺑﻦ اﷲ ِ َ َ َ‬
‫وﻗﺎﻟﺖِ اﻟﻨ ٰ َ ي ْ َ ِ ْ ُ‬ ‫وﻗﺎﻟﺖِ ْ َ‬
‫اﻟﻴ ُ ْﻮدُ ُ َْ ُ ْ ُ‬
‫ﻗﺒﻞ﴾ ﻣﻦ آﺑﺎﺋﻬﻢ ﺗﻘﻠﻴﺪا ﳍﻢ ﴿ ٰ َ‬
‫ﻗﺘ َﻠ ُ ُﻢ﴾ ﻟﻌﻨﻬﻢ‬ ‫ﻳﻦ َﻛ َ ُ ْوا ِ ْ‬
‫ﻣﻦ َ ْ ُ‬ ‫اﻟﺬ ْ َ‬ ‫ﻫـﻮَن﴾ ﻳﺸﺎﺑﻬﻮن ﺑﻪ ﴿ َ ْ َ‬
‫ﻗﻮل ِ‬ ‫ﻋﻠﻴﻪ ﺑﻞ ﴿ ُﻀﺎ ِ ٔ ۡ‬
‫ُ‬ ‫َ‬

‫‪‬‬
‫وﻗﺎﻟﺖِ ْاﻟﻴَ ُ ْ ُ‬
‫ﻮد‬ ‫ََ َ‬

‫َِ ْ ٰ‬
‫ﺑﺎﻓﻮ ِ ِ ْﻢ‬

‫ﻗﻠﻮﺑ ِ ْ‬
‫ۡ ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ﻳﻘﻮﻟﻮن ِ َ ْ ٰ‬
‫ﺑﺎﻓﻮ ِﻫ ِ َّﻣﺎ ﻟَ ﺲ ِﰲ ُ ُ ِ‬
‫ۡ ۡ‬
‫َ‬ ‫َ ُ ُ َ‬
‫َُﻀﺎ ِ ٔ ۡ‬
‫ﻫـﻮَن‬
‫ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﻦ َ ْ ُ‬
‫ﻗﺒﻞ‬ ‫ﻳﻦ َﻛ َ ُ ْوا ِ ْ‬
‫اﻟﺬ ْ َ‬
‫ﻗﻮل ِ‬
‫َْ َ‬

‫ٰﻗﺘﻠ‬
‫َ َ ُ ُ‬

‫‪‬‬ ‫‪331‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﺣﺒﺎر ُ ْﻢ﴾ ﻋﻠﻤﺎء اﻟﻴﻬﻮد‬ ‫ﻳﺆﻓﻜﻮن﴿‪ ﴾﴾۳۰‬ﻳﺼﺮﻓﻮن ﻋﻦ اﳊﻖ ﻣﻊ ﻗﻴﺎم اﻟﺪﻟﻴﻞ ﴿ ِ َ ُ‬
‫اﺗﺨﺬوا َ ْ َ َ‬ ‫﴿اﷲُ اَ ﴾ ﻛﻴﻒ ﴿ ُ ْ َ ُ ْ َ‬
‫دون اﷲ ِ﴾ ﺣﻴﺚ اﺗﺒﻌﻮﻫﻢ ﰲ ﲢﻠﻴﻞ ﻣﺎ ﺣﺮم اﷲ وﲢﺮﻳﻢ ﻣﺎ أﺣﻞ ﴿ َ ْ َ ِ ْ َ‬ ‫﴿َ ُ‬
‫ور ْ ٰﻨَ ُ ْﻢ﴾ ﻋﺒﺎد اﻟﻨﺼﺎرى ﴿ َ ْ َ ً‬
‫‪‬‬
‫واﻟﻤﺴﻴﺢ‬ ‫ﻣﻦ ُ ْ ِ‬
‫ارﺑﺎﺑﺎ ْ‬
‫ُﻣﺮوا﴾ ﰲ اﻟﺘﻮراة واﻹﳒﻴﻞ ﴿ ِاﻻ ِ َ ْ ُ ُ‬

‫‪‬‬
‫ﺳﺒﺤﻨَ ٗ﴾ ﺗ ﻳﻬﺎ‬ ‫ﻟﻴﻌﺒﺪوا﴾ أي ﺑﺄن ﻳﻌﺒﺪوا ﴿ ِ ٰاﻟـ ًﺎ ِ ً‬
‫وﺣﺪا َ ۤﻻ ا ِﻟ ٰ َ ِاﻻ ُ َﻮ ُ ْ ٰ‬ ‫ﻣﺎ ا ِ ُ‬‫ﻣﺮﻳﻢ َو َ ۤ‬
‫اﺑﻦ َ ْ َ َ‬
‫َْ‬
‫ان‬ ‫ﻧﻮر اﷲ ِ﴾ ﺷﺮﻋﻪ وﺑﺮاﻫﻴﻨﻪ ﴿ ِﺑﺎَﻓْﻮٰ ِ ِ ْﻢ﴾ ﺑﺄﻗﻮاﳍﻢ ﻓﻴﻪ ﴿ َ َوﻳﺎْ َ اﷲ ُ ِ ۤ‬
‫اﻻ َ ْ‬ ‫ﻛﻮن﴿‪ُ ُ ّ ْ َ ْ ُ ْ ِ ُ ﴿ ﴾﴾۳۱‬‬
‫ﻳﺮﻳﺪون َان ْ ِ ٔ ۡ‬
‫ﻳﻄﻔـﻮا ُ ْ َ‬ ‫ﻟﻪ ﴿ َﻋﻤﺎ ُ ْ ِ ُ ْ َ‬
‫ﻧﻮرہٗ ‪....................................................................................‬‬
‫﴿ ُْ َ‬ ‫ﻳﺘﻢ﴾ ﻳﻈﻬﺮ‬
‫ِ‬
‫ٰ‬
‫اَ ّ‬

‫اَ ُ ْﻳﺆﻓ ُ ْ َ‬
‫َﻜﻮن‬

‫ۡ‬
‫رﻫﺒﻨ ْ‬
‫ُ ٰ َ ُ‬
‫ْ‬
‫اﺣﺒﺎرﻫﻢ‬‫ْ‬
‫َ َ َ ُ‬ ‫ِ َُ‬
‫اﺗﺨﺬوا‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ْ‬
‫اﺣﺒﺎرﻫﻢ‬‫ْ‬
‫َ َ َ ُ‬ ‫اﺑﻦ َ ْ َ َ‬
‫ﻣﺮﻳﻢ‬ ‫َ َْ ِ ْ َ‬
‫واﻟﻤﺴﻴﺢ ْ َ‬

‫‪‬‬ ‫‪332‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻟﻴﻈ ِﺮَہٗ﴾‬ ‫رﺳﻮﻟ ٗ﴾ ﳏﻤﺪا ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ ِﺑﺎﻟْ ُ ٰﺪي َو د ِ ْ ِ‬ ‫ون﴿‪ ﴾﴾۳۲‬ذﻟﻚ ﴿ ُ َﻮ ِ‬
‫‪‬‬

‫ﻳﻦ ْ َ‬
‫اﻟﺤﻖ ِ ُ ْ‬ ‫ارﺳﻞ َ ُ ْ َ‬
‫اﻟﺬي َ ْ َ َ‬ ‫وﻟﻮ َ ِ َہ ا ْﻜ ٰ ِ ُ ْ َ‬
‫ََْ‬
‫﴿‬ ‫ذﻟﻚ‬ ‫﴾‬ ‫﴿‬ ‫ﻟﻪ‬ ‫ﻳﻦ ُﻠ ٖ ﴾ ﲨﻴﻊ اﻷدﻳﺎن اﳌﺨﺎﻟﻔﺔ‬‫ﻳﻌﻠﻴﻪ ﴿ َﻋ َ اﻟﺪ ْ ِ‬
‫‪‬‬
‫ﻣﻦ‬
‫ً َ‬ ‫ا‬ ‫ْ‬ ‫ِ‬ ‫ﻛﺜ‬‫َ‬ ‫ان‬‫ِ‬ ‫ﻣﻨﻮا‬
‫ُ‬ ‫َ‬ ‫ﻳﻦ‬
‫َ‬ ‫ْ‬ ‫اﻟﺬ‬
‫ِ‬ ‫ﺎ‬ ‫َ‬ ‫َ‬
‫ﻳﺎﻳ‬ ‫﴾‬‫‪۳۳‬‬‫﴿‬ ‫ُ‬
‫ﻛﻮن‬
‫ُ َْ‬‫ِ‬ ‫ْ‬ ‫ْ‬
‫اﻟﻤ‬ ‫َ‬ ‫ہ‬ ‫ِ‬ ‫َ‬ ‫َ‬
‫وﻟﻮ‬
‫َ ْ‬
‫ﻴﻞ‬ ‫ﺼﺪون﴾ اﻟﻨﺎس ﴿ َ ْ‬
‫ﻋﻦ َﺳ ِ ْ ِ‬ ‫‪‬‬
‫ﺑﺎﻟﺒﻄﻞ﴾ ﻛﺎﻟﺮﺷﺎ ﰲ اﳊﻜﻢ ﴿ َو َ ُ ْ َ‬ ‫اﻟﻨﺎس ِ ْ ٰ ِ ِ‬
‫ِ‬ ‫ﻠﻮن﴾ ﻳﺄﺧﺬون ﴿ َ ْ ٰ َ‬
‫اﻣﻮل‬ ‫ﺒﺎن َ َﻟﻴﺎْ ُ ُ ْ َ‬
‫اﻻﺣﺒﺎر ِ َو اﻟﺮ ْ َ ِ‬
‫ََْْ‬
‫ﻴﻞ اﷲ ِ﴾ أي ﻻ‬ ‫وﻻ ُ ْﻳﻨﻔِ ُ ْﻘﻮﻧ َ َﺎ﴾ أي اﻟﻜﻨﻮز ﴿ ِ ْ َﺳ ِ ْ ِ‬ ‫ﻳﻦ﴾ ﻣﺒﺘﺪأ ﴿ َ ْ ِ ُ ْ َ‬
‫ﻳﻜﻨﺰون اﻟﺬ َ َﺐ َ ْ ِ َ‬
‫واﻟﻔﻀﺔ َ َ‬ ‫اﷲ ِ﴾ دﻳﻨﻪ ﴿ َ ِ‬
‫واﻟﺬ ْ َ‬

‫ۡ ْ‬
‫ودﻳﻦ َ ّ‬
‫اﻟﺤﻖ‬ ‫َ ِ ِ‬ ‫ِْ‬
‫ﺑﺎﻟ ُ ٰﺪي‬
‫واﻟﺼﻠﻮۃ ْ ْ ٰ‬
‫اﻟﻮﺳﻄﻲ‬ ‫َّ ٰ ِ‬
‫ُ‬ ‫َ‬
‫ۡۤ‬
‫ﻫﻮ ا َّ ِ ی‬
‫ُ َ‬
‫‪0 0‬‬

‫ۡ ۡ‬
‫ﻳﻨﻔﻘﻮﻧﻬﺎ‬
‫وﻻ ُ ِ ُ َ َ‬
‫َ َ‬ ‫َ ْ ِ ُْ َ‬
‫ﻳﻜﻨﺰون‬ ‫‪0 0‬‬

‫‪‬‬ ‫‪333‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬

‫ﻳﺤ ٰ َﻋﻠَﻴْ َﺎ ِ ْ‬ ‫اﻟﻴﻢ﴿‪ ﴾﴾۳۴‬ﻣﺆﻟﻢ ﴿ ْ َ‬

‫ﻳﻮم ُ ْ‬ ‫ﻳﺆدون ﻣﻨﻬﺎ ﺣﻘﻪ ﻣﻦ اﻟﺰﻛﺎة‪ ،‬واﳋﱪ ﴿ َﻓﺒَ ْ ُ ْﻢ﴾ أﺧﱪﻫﻢ ﴿ ِ َ َ ٍ‬
‫ﻌﺬاب َ ِ ْ ٍ‬
‫ﻮر ُْﻢ﴾ وﺗﻮﺳﻊ ﺟﻠﻮدﻫﻢ ﺣﱴ ﺗﻮﺿﻊ ﻋﻠﻴﻬﺎ ﻛﻠﻬﺎ وﻳﻘﺎل ﳍﻢ ﴿ ٰ َﺬا‬ ‫ﻓﺘﻜﻮي﴾ ﲢﺮق ﴿ﺑ ِ َﺎ ِ َ‬
‫‪‬‬
‫وﺟﻨﻮﺑ ُ ُ ْﻢ َ ُ‬
‫وﻇ ُ ْ ُ‬ ‫ﺟﺒﺎ ُ ُ ْﻢ َ ُ ُ ْ‬ ‫ﻨﻢ َ ُ ْ ٰ‬‫َﻧﺎر َِﺟ َ َ‬
‫ِﻨﺪ اﷲ ِ ْ َ‬
‫اﺛﻨﺎ ﻋَ َ َ‬ ‫ﺗﻜﻨﺰون﴿‪ ﴾﴾۳۵‬أي ﺟﺰاءه ﴿ ِان ﻋ َ‬
‫ِﺪة اﻟﺸ ُ ْﻮرِ﴾ اﳌﻌﺘﺪ ﺑﻬﺎ ﻟﻠﺴﻨﺔ ﴿ﻋ ْ َ‬ ‫ﻓﺬوﻗﻮا َ ُ ْ ُ ْ‬
‫ﻣﺎﻛﻨﺘﻢ َ ْ ِ ُ ْ َ‬ ‫ﻣﺎﻛﻨﺰﺗﻢ ِﻻ َ ْ ُ ِ ُ ْ‬
‫ﻔﺴﻜﻢ َ ُ ْ ُ ْ‬ ‫َ َ َُْْ‬
‫ذو‬ ‫﴿ َ ْار َ َﻌ ٌﺔ ُ ُ ٌم﴾ ﳏﺮﻣﺔ‬ ‫واﻻرض ِﻣﻨْ َ ۤﺎ﴾ أي اﻟﺸﻬﻮر‬ ‫ﻛﺘﺐ اﷲ ِ﴾ اﻟﻠﻮح اﳌﺤﻔﻮظ ﴿ َ ْ َ‬
‫ﻳﻮم َﺧﻠ ََﻖ ٰ ٰ ِ‬
‫اﻟﺴﻤﻮت َ ْ َ ْ َ‬ ‫َﺷ ْ ًﺮا ِ ْ ِ ٰ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﺎ‬
‫َ‬

‫ِان ﻋ ِﺪةَ اﻟﺸ ُ ْﻮرِ ﻋ ْ َ‬

‫ِﻨﺪ اﷲِ‬

‫‪‬‬ ‫‪334‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻓﻴ ِﻦ﴾ أي اﻷﺷﻬﺮ‬
‫‪٢‬‬ ‫ﻓﻼ َ ْ ِ ُ ْ‬
‫ﺗﻈﻠﻤﻮا ِ ْ‬ ‫اﻟﻘﻴﻢ﴾ اﳌﺴﺘﻘﻴﻢ ﴿ َ َ‬ ‫اﻟﻘﻌﺪة وذو اﳊﺠﺔواﳌﺤﺮم ورﺟﺐ ﴿ ٰذﻟ ِ َ ﴾ أي ﲢﺮﳝﻬﺎ ﴿اﻟﺪﻳ ْ ُﻦ ْ َ ُ‬
‫ﺎﻓﺔ﴾ ﲨﻴﻌﺎ ﰲ‬ ‫ﻔﺴﻜﻢ﴾ ﺑﺎﳌﻌﺎﺻﻲ ﻓﺈ‪‬ﺎ ﻓﻴﻬﺎ أﻋﻈﻢ وزرا‪ ،‬وﻗﻴﻞ ﰲ اﻷﺷﻬﺮ ﻛﻠﻬﺎ ﴿ َ ٰ ِ ُ‬
‫وﻗﺘﻠﻮا ْاﻟﻤُ ْ ِ ﻛ ِ ْ َ َ ٓ ً‬ ‫اﳊﺮم ﴿اَ ْ ُ َ ُ ْ‬
‫‪٢‬‬ ‫‪٣‬‬ ‫‪٣‬‬

‫اﻟﻤﺘﻘ ِ ْ َ ﴿‪ ﴾﴾۳۶‬ﺑﺎﻟﻌﻮن واﻟﻨﺼﺮ ﴿ ِ َ‬

‫اﻧﻤﺎ اﻟﻨ ِ ُء﴾ أي اﻟﺘﺄﺧﲑ‬ ‫ﻛﻞ اﻟﺸﻬﻮر ﴿ َ َ‬
‫ﻛﻤﺎ ٰ ِ ُ ْ َ ُ ْ‬
‫ُﻘﺘﻠﻮﻧﻜﻢ َ ٓ ً‬
‫ﺎﻓﺔ َواﻋْﻠ َُﻤﻮا َان اﷲَ َﻣ َﻊ ْ ُ‬
‫ﳊﺮﻣﺔ ﺷﻬﺮ إﱃ آﺧﺮ ﻛﻤﺎ ﻛﺎﻧﺖ اﳉﺎﻫﻠﻴﺔ ﺗﻔﻌﻠﻪ ﻣﻦ ﺗﺄﺧﲑ ﺣﺮﻣﺔ اﳌﺤﺮم إذا ﻫﻞ وﻫﻢ ﰲ اﻟﻘﺘﺎل إﱃ ﺻﻔﺮ ﴿ ِ َ َ ٌ‬
‫زﻳﺎدة ِ‬
‫ﻳﻦ َﻛ َ ُ ْوا ‪......................................‬‬ ‫﴿ﺑ ِ ِ ِ‬
‫اﻟﺬ ْ َ‬ ‫ا ْﻜ ُ ْ ِ ﴾ ﻟﻜﻔﺮﻫﻢ ﲝﻜﻢ اﷲ ﻓﻴﻪ ﴿ َُﻀﻞ﴾ ﺑﻀﻢ اﻟﻴﺎء وﻓﺘﺤﻬﺎ‬

‫اﻟﻤ ْ ِ ﻛ ِ ْ َ َ ٓ ً‬
‫ﺎﻓﺔ‬ ‫وﻗﺘﻠﻮا ْ ُ‬
‫َٰ ُِ‬
‫‪0 0‬‬

‫ۡ ْ‬
‫ﻣﺤﺴﻨ ۡﻮن‬ ‫اﺗﻘﻮا َّوا َّ ِ ۡﻳﻦ ﻫﻢ‬
‫َ ُ ُّ ِ ُ َ‬
‫ۡ‬
‫ﻳﻦ َّ َ‬
‫َ‬
‫ِان اﷲ ﻣﻊ ا َّ ۡ‬
‫ِ‬
‫َّ َ َ َ‬
‫‪0 0‬‬

‫‪‬‬ ‫‪335‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻟﻴﻮا ِﻃـ ٔ ُۡﻮا﴾ ﻳﻮاﻓﻘﻮا ﺑﺘﺤﻠﻴﻞ ﺷﻬﺮ وﲢﺮﻳﻢ آﺧﺮ ﺑﺪﻟﻪ ﴿ﻋ َ‬
‫ِﺪة﴾ ﻋﺪد ﴿َﻣﺎ‬ ‫ﻳﺤﻠﻮﻧ َ ٗ ﴾ أي اﻟﻨﺴﻲء ﴿ َ ً‬
‫‪‬‬

‫ﻋﺎﻣﺎ ُ َ‬
‫ﻋﺎﻣﺎ و ﻳ ُ َ ُﻣ ْﻮﻧ َ ٗ َ ً‬ ‫ُِ ْ‬
‫َ َم اﷲُ﴾ ﻣﻦ اﻷﺷﻬﺮ ﻓﻼ ﻳﺰﻳﺪون ﻋ ﲢﺮﻳﻢ أرﺑﻌﺔ وﻻ ﻳﻨﻘﺼﻮن وﻻ ﻳﻨﻈﺮون إﱃ أﻋﻴﺎ‪‬ﺎ ﴿ َ ُ ِ ْ‬
‫ﻓﻴﺤﻠﻮا َﻣﺎ َ َم اﷲ ُ‬
‫ﻳﻦ﴿‪ ﴾﴾۳۷‬وﻧﺰل ﳌﺎ دﻋﺎ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إﱃ‬ ‫اﻋﻤﻠ ِ ِ ْﻢ﴾ ﻓﻈﻨﻮه ﺣﺴﻨﺎ ﴿ َواﷲُ َﻻﻳَ ْ ِﺪي ْ َ ْ َ‬
‫‪‬‬ ‫ۡٓ‬
‫اﻟﻘﻮم ا ْﻜ ٰ ِ ِ ْ َ‬ ‫ﺳﻮء ُ َ ْٰ‬ ‫ُزﻳﻦ َﻟ ﻢ‬
‫َ ُْ ُ‬
‫ﻗﻴﻞ ُ ُ‬
‫َﻜﻢ ا ْ ِ ُ ْوا ِ ْ َﺳ ِ ْ ِ‬
‫ﻴﻞ اﷲ ِ‬ ‫ﻣﻨﻮا َﻣﺎ ُ ْ‬
‫َﻜﻢ ِ َ‬
‫اذا ِ ْ َ‬ ‫ﻳﻦ َ ُ ْ‬ ‫ﻏﺰوة ﺗﺒﻮك وﻛﺎﻧﻮا ﰲ ﻋﺴﺮة وﺷﺪة ﺣﺮ ﻓﺸﻖ ﻋﻠﻴﻬﻢ‪َ ﴿ :‬ﻳﺎﻳ َﺎ ِ‬
‫اﻟﺬ ْ َ‬
‫اﺛﺎﻗﻠﺘﻢ﴾ ﺑﺈدﻏﺎم اﻟﺘﺎء ﰲ اﻷﺻﻞ ﰲ اﳌﺜﻠﺜﺔ واﺟﺘﻼب ﳘﺰة اﻟﻮﺻﻞ أي ﺗﺒﺎﻃﺄﺗﻢ وﻣﻠﺘﻢ ﻋﻦ اﳉﻬﺎد ﴿ا ِ َ ْ َ ْ ِ‬
‫اﻻرض﴾‬ ‫َُْْ‬
‫اﻟﺪﻧﻴﺎ﴾ وﻟﺬا‪‬ﺎ ‪........................................‬‬
‫ﺑﺎﻟﺤﻴﻮة ِ ْ َ‬
‫ﺘﻢ ِ ْ َ ٰ‬ ‫﴿ََ ِ‬
‫ارﺿ ْ ُ ْ‬ ‫واﻟﻘﻌﻮد ﻓﻴﻬﺎ‪ ،‬واﻻﺳﺘﻔﻬﺎم ﻟﻠﺘﻮﺑﻴﺦ‬

‫ۡ ٗ‬ ‫ٔۡ‬
‫ﻟﻴﻮاﻃـﻮا‬
‫ﻳﺤﺮﻣﻮﻧﻪ‬
‫ُ َ ِّ ُ َ‬ ‫ِّ ُ َ ِ ُ‬
‫ۡ ٗ‬
‫ﻳﺤﻠﻮﻧﻪ‬
‫ُ ِ ُّ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟﻜﻢ‬
‫َ َ ُ‬
‫ۡ‬
‫اذا ِﻗﻴﻞ ُ‬
‫ِ َ‬
‫َّ ْ ْ‬
‫اﺛﺎﻗﻠﺘﻢ‬
‫َ ُ‬
‫ُ ْ‬
‫ﻟﻜﻢ‬ ‫َ‬ ‫ﻣﺎ‬
‫َ‬ ‫َﻣﺎ ُ ْ‬
‫َﻜﻢ‬

‫ۡ‬
‫ْ‬
‫اﻻرض‬
‫ِا َ َ ِ‬

‫‪‬‬ ‫‪336‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻗﻠﻴﻞ﴿‪ ﴾﴾۳۸‬ﺣﻘﲑ ﴿ ِاﻻ﴾‬
‫ﻟﺪﻧﻴﺎ ِ ﴾ ﺟﻨﺐ ﻣﺘﺎع ﴿ ْاﻻ ٰ ِ َ ة ِ ِاﻻ َ ِ ْ ٌ‬
‫اﻟﺤﻴﻮة ِ ا ْ َ‬ ‫ﻣﻦ ْاﻻ ٰ ِ َ ة ِ﴾ أي ﺑﺪل ﻧﻌﻴﻤﻬﺎ ﴿ َ َ‬
‫ﻓﻤﺎ َ ٰ ُ‬
‫ﻣﺘﻊ ْ َ ٰ‬ ‫﴿َِ‬
‫ﺑﺈدﻏﺎم ﻻ ﰲ ﻧﻮن إن اﻟﺸﺮﻃﻴﺔ ﰲ اﳌﻮﺿﻌﲔ ﴿ َﺗﻨ ْ ِ ُ ْوا﴾ ﲣﺮﺟﻮا ﻣﻊ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻟﻠﺠﻬﺎد ﴿ َ ْ ُْ‬
‫‪‬‬
‫ُﻌﺬﺑﻜﻢ‬
‫وﻻ َ ُ ْوہ ُ﴾ أي اﷲ أو اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬ ‫ﻛﻢ﴾ أي ﻳﺄت ﺑﻬﻢ ﺑﺪﻟﻜﻢ ﴿ َ َ‬ ‫ﻗﻮﻣﺎ ﻏ َ ْ َ ُ ْ‬ ‫ﻋﺬاﺑﺎ َاﻟ ِ ْ ً ﴾ ﻣﺆﳌﺎ ﴿و َ ْﺴ َ ْ ِ ْ‬
‫ﺒﺪل َ ْ ً‬ ‫ََ ً‬
‫ﺷﻴﲑﺎ﴾ ﺑﱰك ﻧﺼﺮه ﻓﺈن اﷲ ﻧﺎﺻﺮ دﻳﻨﻪ ﴿ َواﷲُ َﻋ ٰ ُﻞ َ ْ ٍء َ ِ ْ ٌ‬
‫ﻗﺪﻳﺮ﴿‪ ﴾﴾۳۹‬وﻣﻨﻪ ﻧﺼﺮ دﻳﻨﻪ وﻧﺒﻴﻪ ﴿ ِاﻻ َﺗﻨ ْ ُ ُ ْوہ ُ﴾ أي‬ ‫﴿ َ ْ ًٔ‬
‫ﻓﻘﺪ َ َ َ ہ ُاﷲُا ِذْ﴾ ﺣﲔ‬
‫﴿ََ ْ‬ ‫اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬

‫ِﻣﻦ‬

‫ْاﻻ ٰ ِ َ ة ِ‬ ‫ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ‬ ‫ۡ‬
‫ﺗﻨﺼﺮوھ‬ ‫ِ َّ‬
‫اﻻ‬
‫ُ‬ ‫َ ُ ُ‬

‫ِاﻻ َﺗﻨْ ُ ُ ْوہُ‬

‫ْ‬
‫ﻓﻘﺪ َﻧﺼﺮھ اﷲ‬ ‫ََ‬
‫ُ‬ ‫َ َ ُ‬
‫ۡ‬ ‫ْ ْ‬
‫ﻛﻔﺮوا‬ ‫اﺧﺮﺟﻪ ا َّ ِ ﻳۡﻦ‬
‫ِاذ َ َ َ ُ‬
‫َ َ َ ُ‬

‫‪‬‬ ‫‪337‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻳﻦ َﻛ َ ُ ْوا﴾ ﻣﻦ ﻣﻜﺔ أي أﳉﺆوه إﱃ اﳋﺮوج ﳌﺎ أرادوا ﻗﺘﻠﻪ أو ﺣﺒﺴﻪ أو ﻧﻔﻴﻪ ﺑﺪار اﻟﻨﺪوة ﴿ َﺛﺎ ِ َ ْاﺛﻨَ ْ ِ ﴾‬ ‫﴿اَ ْ َ َﺟ ُ ِ‬
‫اﻟﺬ ْ َ‬
‫ﺣﺎل أي أﺣﺪ اﺛﻨﲔ واﻵﺧﺮ أﺑﻮ ﺑﻜﺮ‪- ،‬اﳌﻌﲎ ﻧﺼﺮه اﷲ ﰲ ﻣﺜﻞ ﺗﻠﻚ اﳊﺎﻟﺔ ﻓﻼ ﳜﺬﻟﻪ ﰲ ﻏﲑﻫﺎ ‪﴿ -‬ا ِذْ﴾ ﺑﺪل ﻣﻦ إذ‬
‫ﻟﺼﺤﺒ ِ ٖ ﴾ أﰊ ‪٢‬ﺑﻜﺮ وﻗﺪ ﻗﺎل ﻟﻪ ﳌﺎ رأى أﻗﺪام‬ ‫اﻟﻐﺎرِ﴾ ﻧﻘﺐ ﰲ ﺟﺒﻞ ﺛﻮر ﴿ا ِذْ﴾ ﺑﺪل ﺛﺎن ﴿ َ ُ ْ ُ‬
‫ﻘﻮل ِ ٰ ِ‬ ‫ﻗﺒﻠﻪ ﴿ ُ َﻤﺎ ِ ْ َ‬
‫‪٢‬‬ ‫‪٢‬‬

‫ﻨﺘ ٗ ﴾ ﻃﻤﺄﻧﻴﻨﺘﻪ‬ ‫﴿‬ ‫ﺮه‬ ‫ﺑﻨﺼ‬ ‫﴾‬ ‫﴿‬ ‫ﺮﻧﺎ‬ ‫ﺑﺼ‬‫ﻷ‬ ‫ﻗﺪﻣﻴﻪ‬ ‫ﲢﺖ‬ ‫أﺣﺪﻫﻢ‬ ‫ﺮ‬ ‫ﻧﻈ‬ ‫ﻮ‬ ‫اﳌﺸﺮﻛﲔ‪ :‬ﻟ‬
‫‪‬‬
‫ﻓﺎﻧﺰل اﷲُ َﺳﻜِ ْ َ َ‬
‫ََ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﻣﻌﻨﺎ‬
‫َ‬ ‫َ ََ‬ ‫اﷲ‬ ‫ِ‬
‫ان‬ ‫ﺗﺤﺰن‬
‫َْْ‬ ‫َ‬ ‫ﻻ‬
‫َ‬

‫اﺧﺮﺟﻪ‬
‫ْ‬
‫َ َ َ ُ‬ ‫َﺛﺎ ِ‬ ‫َﺛﺎ ِ َ ْاﺛﻨَ ْ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟﺼﺤﺒ ِ ٖ‬ ‫ِاذْ َ ُ ْ ُ‬
‫ﻘﻮل ِ ٰ ِ‬

‫َﻻ َ ْ َ ْ‬
‫ﺗﺤﺰن‬

‫ﻣﻌﻨﺎ‬ ‫ِان َ‬
‫اﷲ َ َ َ‬

‫ﻣﻌﻨﺎ‬
‫َ َ َ‬

‫‪‬‬ ‫‪‬‬
‫ۡ ْ‬
‫ۡ‬
‫ﻣﺤﺴﻨﻮن‬ ‫اﺗﻘﻮا َّوا َّ ِ ۡﻳﻦ ﻫﻢ‬
‫ۡ‬
‫ﻳﻦ َّ َ‬
‫ِان اﷲ ﻣﻊ ا َّ ۡ‬
‫ِ‬
‫َ ُ ُّ ِ ُ َ‬ ‫َ‬ ‫َّ َ َ َ‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪338‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬

‫واﻳﺪ ٗہ﴾ أي اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ ِ ُ ُ ْ‬

‫﴿ َﻋﻠَﻴْ ِ﴾ ﻗﻴﻞ ﻋ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻗﻴﻞ ﻋ أﰊ ﺑﻜﺮ ﴿ َ َ َ‬
‫‪‬‬
‫ﺑﺠﻨﻮدٍ ْﻟﻢ‬
‫ﻳﻦ َﻛ َ ُ وا﴾ أي دﻋﻮة اﻟﺸﺮك ﴿اﻟﺴ ْﻔ ٰ ﴾ اﳌﻐﻠﻮﺑﺔ‬ ‫اﻟﺬ ْ َ‬
‫ﻠﻤﺔ ِ‬ ‫ﺗﺮو َﺎ﴾ ﻣﻼﺋﻜﺔ ﰲ اﻟﻐﺎر وﻣﻮاﻃﻦ ﻗﺘﺎﻟﻪ ﴿ َ َ َ َ‬
‫وﺟﻌﻞ َ ِ َ َ‬ ‫ََْ‬
‫ِﻴﻢ﴿‪ ﴾﴾۴۰‬ﰲ ﺻﻨﻌﻪ ﴿ا ِ ْ ِ ُ ْوا‬ ‫اﻟﻌﻠﻴﺎ﴾ اﻟﻈﺎﻫﺮة اﻟﻐﺎﻟﺒﺔ ﴿ َواﷲُ َ ِ ْ‬
‫ﻋﺰﻳﺰ ٌ ﴾ ﰲ ﻣﻠﻜﻪ ﴿ َﺣﻜ ْ ٌ‬ ‫﴿ َو َ ِ َ‬
‫ﻠﻤ ُﺔ اﷲِ﴾ أي ﻛﻠﻤﺔ اﻟﺸﻬﺎدة ﴿ ِ َ ْ ُ ْ َ‬
‫ﻟﻴﺲ َﻋ َ‬ ‫ِ‬
‫ﺑﺂﻳﺔ ﴿ َ ْ َ‬ ‫ﻘﺎﻻ﴾ ﻧﺸﺎﻃﺎ وﻏﲑ ﻧﺸﺎط وﻗﻴﻞ أﻗﻮﻳﺎء وﺿﻌﻔﺎء أو أﻏﻨﻴﺎء وﻓﻘﺮاء‪ ،‬وﻫﻲ ﻣﻨﺴﻮﺧﺔ‬ ‫ﺧﻔﺎﻓﺎ و ِ َ ً‬
‫َِ ً‬
‫ﻤﻮن﴿‪ ﴾﴾۴۱‬أﻧﻪ ﺧﲑ ﻟﻜﻢ ﻓﻼ ﺗﺜﺎﻗﻠﻮا‪،‬‬ ‫ان ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ َ ْﻌ َﻠ ُ ْ َ‬ ‫ﻜﻢ َﺧ ْ ٌ ُ ْ‬
‫ﻜﻢ ِ ْ‬ ‫ﻴﻞ اﷲ ِ ذٰ ِ ُ ْ‬ ‫ﻜﻢ َواَ ْ ُ ِ ُ ْ‬
‫ﻔﺴﻜﻢ ِ ْ َﺳ ِ ْ ِ‬ ‫ﺑﺎﻣﻮٰ ِ ُ ْ‬ ‫اﻟﻀﻌﻔﺎء﴾ ﴿و ٰﺟ ِ ُ ْ‬
‫ﺪوا ِ َ ْ‬ ‫ََٓ‬
‫ﺎن﴾ ﻣﺎ دﻋﻮ‪‬ﻢ إﻟﻴﻪ ‪................................................‬‬ ‫وﻧﺰل ﰲ اﳌﻨﺎﻓﻘﲔ اﻟﺬﻳﻦ ﲣﻠ ّﻔﻮا‪ْ َ ﴿ :‬ﻟﻮ ََ‬
‫‪‬‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ ٗ‬ ‫ۡ‬ ‫ٗ‬
‫ﺳﻜﻴﻨﺘﻪ‬ ‫ﻓﺎﻧﺰل اﷲ‬ ‫واﻳﺪھ‬
‫ُ َ ِ َ َ‬ ‫ََ َ َ‬ ‫َ َ َّ َ‬
‫ْ‬
‫ﻓﻘﺪ َﻧﺼﺮھ اﷲ‬
‫ََ‬
‫ُ‬ ‫َ َ ُ‬

‫ا ِ ْ ِ ُ ْوا ﺧ ِﻔ ً‬
‫َﺎﻓﺎ و ِ َ ً‬
‫ﻘﺎﻻ‬

‫ً‬
‫وﺛﻘﺎﻻ‬
‫َّ ِ َ‬
‫ِ ً‬
‫ﺧﻔﺎﻓﺎ‬
‫َ‬

‫‪‬‬ ‫‪‬‬
‫ﻛﺎن‬
‫َ َ‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪339‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻗﺎﺻﺪا﴾ وﺳﻄﺎ ﴿ َ ُ ْ َ‬
‫ﻻﺗﺒﻌﻮک﴾ ﻃﻠﺒﺎ ﻟﻠﻐﻨﻴﻤﺔ ﴿ َو ٰﻜِﻦ َ ُ َ ْ‬ ‫﴿ َ َ ًﺿﺎ﴾ ﻣﺘﺎﻋﺎ ﻣﻦ اﻟﺪﻧﻴﺎ ﴿ َ ِ ْ ًﻳﺒﺎ﴾ ﺳﻬﻞ اﳌﺄﺧﺬ ﴿ َ‬
‫‪‬‬
‫ﻌﺪت‬ ‫وﺳ َ ً ا َ ِ ً‬
‫اﺳﺘﻄﻌﻨﺎ﴾ اﳋﺮوج ﴿ َﻟ َ َ ْ َ‬ ‫اﻟﺸﻘﺔ﴾ اﳌﺴﺎﻓﺔ ﻓﺘﺨﻠﻔﻮا ﴿ َ َ َ ْ ِ ُ ْ َ‬
‫وﺳﻴﺤﻠﻔﻮن ِﺑﺎﷲ ِ﴾ إذا رﺟﻌﺘﻢ إﻟﻴﻬﻢ ﴿ َﻟﻮ ِ ْ َ َ ْ َ‬
‫‪‬‬
‫ﺟﻨﺎ َ َ ُْ‬
‫ﻣﻌﻜﻢ‬ ‫ُ‬ ‫َﻋﻠ َْﻴ ِ ُﻢ‬
‫َﻜﺬﺑﻮن﴿‪ ﴾﴾۴۲‬ﰲ ﻗﻮﳍﻢ ذﻟﻚ‪ ،‬وﻛﺎن ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أذن‬ ‫ﻔﺴ ُ ْﻢ﴾ ﺑﺎﳊﻠﻒ اﻟﻜﺎذب ﴿ َواﷲُ َ ْﻌﻠ َُﻢ ِاﻧ ُ ْﻢ ٰ ِ ُ ْ َ‬ ‫ﻳُ ْ ِ ُ ْ َ‬
‫ﻠﻜﻮن اَ ْ ُ َ‬
‫اذﻧﺖ ﻟَ ُ ْﻢ﴾‬ ‫) (‬
‫ﳉﻤﺎﻋﺔ ﰲ اﻟﺘﺨﻠﻒ ﺑﺎﺟﺘﻬﺎد ﻣﻨﻪ ﻓ ل ﻋﺘﺎﺑﺎ ﻟﻪ ‪ ،‬وﻗﺪم اﻟﻌﻔﻮ ﺗﻄﻤﻴﻨﺎ ﻟﻘﻠﺒﻪ‪َ َ ﴿ :‬‬
‫‪‬‬
‫ﻋﻔﺎ اﷲُ َﻋﻨْ َ ِ َﻟﻢ َ ِ ْ َ‬
‫ﻳﻦ‬
‫اﻟﺬ ْ َ‬
‫ﺴﺘﺎذﻧ ُ َ ِ‬ ‫ﺻﺪﻗﻮا﴾ ﰲ اﻟﻌﺬر ﴿ َو َ ْﻌﻠ ََﻢ ا ْ ٰ ِ‬
‫ﻜﺬﺑ ِ ْ َ ﴿‪ ﴾﴾۴۳‬ﻓﻴﻪ ﴿ َﻻ َ ْ َ ْ ِ‬ ‫ﻳﻦ َ َ ُ ْ‬ ‫ﰲ اﻟﺘﺨﻠﻒ وﻫﻼ ﺗﺮﻛﺘﻬﻢ ﴿ َﺣ ﻳَ َﺒَ َ ﻟَ َ ِ‬
‫اﻟﺬ ْ َ‬

‫ُ‬
‫اﻟﺸﻘﺔ‬

‫وﺳﻴﺤﻠﻔﻮن ِ ِ‬
‫ﺑﺎﷲ‬ ‫َ َ َ ْ ُِْ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻋَﻔَﺎ اﷲُ ﻋَﻨْ َ‬

‫َﻋﻔَﺎ اﷲُ َﻋﻨْ َ ﻟ ِ َﻢ َ ِ ْ َ‬

‫اذﻧﺖ َﻟ ُ ْﻢ‬

‫ۡ‬ ‫ٰ‬ ‫ٰ‬

‫اذﻧﺖ‬
‫َِ‬ ‫ﺣّ‬ ‫ﺣّ‬
‫َ‬ ‫َ‬

‫‪‬‬ ‫‪340‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺴﺘﺎذﻧ ُ َ ﴾ ﰲ‬ ‫ﺑﺎﻟﻤﺘﻘ ِ ْ َ ﴿‪َ ِ ﴿ ﴾﴾۴۴‬‬ ‫واﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ ﴾ ﰲ اﻟﺘﺨﻠﻒ ﻋﻦ ﴿ َ ْ‬
‫‪‬‬
‫اﻧﻤﺎ َ ْ َ ْ ِ‬ ‫ﻔﺴ ِ ْﻢ َواﷲُ َ ِ ْ‬
‫ﻋﻠﻴﻢ ِ ْ ُ‬ ‫ﺪوا ِ َ ْ ٰ‬
‫ﺑﺎﻣﻮﻟ ِ ِ ْﻢ َواَ ْ ُ ِ‬ ‫ان ٰ‬
‫ﻳﺠ ِ ُ ْ‬ ‫ُْ ِ ُْ َ‬
‫ﻳﺆﻣﻨﻮن ِﺑﺎﷲ ِ َ ْ َ ْ‬
‫ددون﴿‪﴾﴾۴۵‬‬ ‫﴿‬ ‫ﻦ‬ ‫ﻳ‬‫اﻟﺪ‬ ‫ﰲ‬ ‫﴾‬ ‫﴿‬ ‫ﺷﻜﺖ‬ ‫﴾‬ ‫﴿‬ ‫اﻟﺘﺨﻠﻒ‬
‫‪‬‬
‫ُ‬ ‫َ‬ ‫ﻳ‬ ‫ﻢ‬
‫ُْ ْ َ ْ ِْ َ َ ْ َ‬‫ـ‬
‫ِ‬ ‫رﻳﺒ‬ ‫ِ‬ ‫ﻢ‬ ‫ﻓ‬
‫َ‬ ‫ﻢ‬‫ُُْْ‬ ‫ُ‬
‫ﻗﻠﻮﺑ‬ ‫ُ‬ ‫وارﺗﺎﺑﺖ‬
‫ْ‬ ‫َ‬
‫َ ْ َ‬ ‫ِ‬ ‫ِ‬ ‫ٰ‬ ‫اﻻ‬
‫ْ‬ ‫ِ‬ ‫ْ‬
‫واﻟﻴﻮم‬
‫َ َْ‬ ‫ِ‬ ‫ﺑﺎﷲ‬
‫ِ‬ ‫َْ‬ ‫ُ‬ ‫ِ‬
‫ﻻﻳﺆﻣﻨﻮن‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ﻳﻦ‬
‫َ‬ ‫ْ‬ ‫اﻟﺬ‬
‫ِ‬
‫ﻋﺪة﴾ أﻫﺒﺔ ﻣﻦ اﻵﻟﺔ واﻟﺰاد ﴿و ٰﻜ ِْﻦ َ ِ ہَ اﷲ ُ ِ َ‬

‫‪‬‬
‫اﻧﺒﻌﺎﺛ َ ُ ْﻢ﴾ أي‬ ‫ﻋﺪوا َﻟ ٗ ُ ً‬ ‫وج﴾ ﻣﻌﻚ ﴿ َﻻ َ َ ْ‬ ‫ارادوا اﻟْ ُ ُ ْ َ‬ ‫ﻳﺘﺤﲑون ﴿ َ َ ْ‬
‫وﻟﻮ َ َ ُ‬
‫واﻟﻨﺴﺎء واﻟﺼﺒﻴﺎن‪ ،‬أي ﻗﺪر‬ ‫ﻳﻦ﴿‪ ﴾﴾۴۶‬اﳌﺮ‬ ‫وﻗﻴﻞ﴾ ﳍﻢ ﴿ ْ ُ ُ ْ‬
‫اﻗﻌﺪوا َﻣ َﻊ ْ ٰ‬
‫اﻟﻘﻌِﺪِ ْ َ‬ ‫ﻟﻢ ﻳﺮد ﺧﺮوﺟﻬﻢ ﴿ َ َ َ‬
‫ﻓﺜﺒﻄ ُ ْﻢ﴾ ﻛﺴﻠﻬﻢ ﴿ َ ِ ْ َ‬
‫ﻜﻢ﴾ أي أﺳﺮﻋﻮا‬ ‫ﺧﺒﺎﻻ﴾ ﻓﺴﺎدا ﺑﺘﺨﺬﻳﻞ اﳌﺆﻣﻨﲔ ﴿ َ‬ ‫اﷲ ﺗﻌﺎﱃ ذﻟﻚ ﴿ َ ْﻟﻮ َ َ ُ ْ‬
‫‪‬‬

‫اوﺿﻌﻮا ِﺧﻠ ٰ َﻠـ ُ ْ‬

‫وﻻ َ ْ َ ُ ْ‬ ‫ﻓﻴﻜﻢ ﻣﺎ َ ُ ْ ُ ْ‬
‫زادوﻛﻢ ِاﻻ َ َ ً‬ ‫ﺟﻮا ِ ْ ُ ْ‬
‫ۡ‬
‫ﺴﺘﺎذﻧﻚ‬ ‫ْ‬
‫اﻧﻤﺎ َ َ ِ ُ‬
‫ِ َّ َ‬

‫ﻗ ُْ‬
‫ُﻠﻮﺑ ُ ُ ْﻢ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ارادوا اﻟْ ُ ُ ْ َ‬
‫وج‬ ‫ََْ‬
‫وﻟﻮ َ َ ُ‬

‫اﻋﻤﻠﻮا ﻣﺎ ِ ْ ْ‬
‫ﺷﺌﺘﻢ‬ ‫ِ ْ ۡ‬
‫ُ‬ ‫َ ُ َ‬

‫ﻣﺎ َ ُ ْ ُ ْ‬
‫زادوﻛﻢ ِاﻻ َ َ ً‬
‫ﺧﺒﺎﻻ‬

‫اوﺿﻌﻮا‬
‫َ َ ُ‬

‫‪‬‬ ‫‪341‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺳﻤﻌﻮن ﻟَ ُ ْﻢ﴾ ﻣﺎ ﻳﻘﻮﻟﻮن‬ ‫ﻨﺔ﴾ ﺑﺈﻟﻘﺎء اﻟﻌﺪاوة ﴿ َ ِ ْ ُ ْ‬ ‫ﻜﻢ﴾ ﻳﻄﻠﺒﻮن ﻟﻜﻢ ﴿ ْ ِ‬ ‫ﺑﻴﻨﻜﻢ ﺑﺎﳌﺸﻲ ﺑﺎﻟﻨﻤﻴﻤﺔ ﴿ َ ْ ُ ْ‬
‫‪‬‬
‫وﻓﻴﻜﻢ َ ُ ْ َ‬ ‫اﻟﻔ ْ َ َ‬ ‫ﻳﺒﻐﻮﻧ َـ ُ ُ‬
‫ﻗﺒﻞ﴾ أول ﻣﺎ ﻗﺪﻣﺖ اﳌﺪﻳﻨﺔ ﴿ َ َ ُ ْ‬
‫وﻗﻠﺒﻮا ﻟَ َ‬ ‫ﻨﺔ ِ ْ‬
‫ﻣﻦ َ ْ ُ‬ ‫اﺑﺘﻐﻮا﴾ ﻟﻚ ﴿ ْ ِ‬
‫اﻟﻔ ْ َ َ‬ ‫ﺑﺎﻟﻈﻠﻤ ِ ْ َ ﴿‪َ َ ﴿ ﴾﴾۴۷‬ﻟﻘﺪِ ْ َ َ ُ‬ ‫ﲰﺎع ﻗﺒﻮل ﴿ َواﷲُ َ ِ ْ‬
‫ﻋﻠﻴﻢ ِ ِ‬
‫وﻇ َﺮَ﴾ ﻋﺰ ﴿ َ ْ‬
‫اﻣﺮ ُ اﷲ ِ﴾ دﻳﻨﻪ ﴿ َو ُ ْﻢ‬ ‫اﻟﺤﻖ﴾ اﻟﻨﺼﺮ ﴿ َ َ‬ ‫ﺟﺎء ْ َ‬ ‫اﻻﻣﻮر﴾ أي أﺟﺎﻟﻮا اﻟﻔﻜﺮ ﰲ ﻛﻴﺪك وإﺑﻄﺎل دﻳﻨﻚ ﴿ﺣَ َ ٓ َ‬ ‫َُُْْ‬
‫وﻻ َﻔْﺘ ِ ْ﴾ وﻫﻮ اﳉﺪ ﺑﻦ ﻗﻴﺲ‪ ،‬ﻗﺎل ﻟﻪ اﻟﻨﺒﻲ‬
‫ا‪Ò‬ﺬن ْ﴾ ﰲ اﻟﺘﺨﻠﻒ ﴿ َ َ‬ ‫ﻮن﴿‪ ﴾﴾۴۸‬ﻟﻪ ﻓﺪﺧﻠﻮا ﻓﻴﻪ ﻇﺎﻫﺮا ﴿ َ ِ‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻣﻦ ُ ْ ُ‬
‫ﻘﻮل ْ َ ْ‬ ‫وﻣﻨْ ُ ْﻢ ْ‬ ‫ٰ ِ ُْ َ‬
‫ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪)) :‬ﻫﻞ ﻟﻚ ﰲ ﺟﻼد ﺑﲏ اﻷﺻﻔﺮ؟(( ﻓﻘﺎل‪ :‬إﱐ ﻣﻐﺮم ﺑﺎﻟﻨﺴﺎء وأﺧ إن رأﻳﺖ ﻧﺴﺎء ﺑﲏ‬
‫‪‬‬

‫ﻨﻢ َ ُ ِ ْ َ‬
‫ﻟﻤﺤﻴﻄﺔ‬ ‫ﺳﻘﻄﻮا﴾ ﺑﺎﻟﺘﺨﻠﻒ‪ ،‬وﻗﺮىء ﺳﻘﻂ ﴿ َ ِ‬
‫وان َﺟ َ َ‬ ‫اﻷﺻﻔﺮ أن ﻻ أﺻﱪ ﻋﻨﻬﻦ ﻓﺄﻓﱳ‪ ،‬ﻗﺎل ﺗﻌﺎﱃ ﴿ َ َاﻻ ِ ْاﻟﻔِ ْ َﻨﺔ ِ َ َ ُ ْ‬
‫‪‬‬

‫ِ ٰ ُ ْ‬
‫ﺧﻠﻠﻜﻢ‬
‫َ‬

‫اوﺿﻌﻮا‬
‫َ َ ُ‬ ‫ﻨﺔ‬ ‫ََُُُْْ‬
‫ﻳﺒﻐﻮﻧﻜﻢ ْاﻟﻔِ ْ َ َ‬
‫ْ ْ‬
‫اﻟﻔﺘﻨﺔ‬
‫ِ ََ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟ ْ‬
‫َ ُ‬

‫ﻗﺒﻞ‬ ‫ِ ْ‬
‫ﻣﻦ َ ْ ُ‬

‫‪‬‬ ‫‪342‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻗﺪ‬ ‫ﻣﺼ ْﺒَ ٌﺔ﴾ ﺷﺪة ﴿ ُ ْ ُ ْ‬
‫ﻘﻮﻟﻮا َ ْ‬ ‫وان ُ ِﺼﺒ ْ َ ُ ِ‬ ‫ﺣﺴﻨَ ٌﺔ﴾ ﻛﻨﺼﺮ وﻏﻨﻴﻤﺔ ﴿ َ ُ ْ‬
‫ﺴﺆ ُ ْﻢ َ ِ ْ‬ ‫ﻳﻦ﴿‪ ﴾﴾۴۹‬ﻻ ﳏﻴﺺ ﳍﻢ ﻋﻨﻬﺎ ﴿ ِ ْ‬
‫ان ُ ِﺼﺒ ْ َ َ َ‬ ‫ِﺑﺎ ْﻜ ٰ ِ ِ ْ َ‬
‫ﻗﻞ﴾ ﳍﻢ‬ ‫ﺣﻮن﴿‪ ﴾﴾۵۰‬ﲟﺎ أﺻﺎﺑﻚ ﴿ ُْ‬ ‫﴿‬ ‫ﺔ‬‫ﺒ‬‫اﳌﺼﻴ‬ ‫ﻫﺬه‬ ‫ﻗﺒﻞ‬ ‫﴾‬ ‫﴿‬ ‫ﲣﻠﻔﻨﺎ‬ ‫ﺣﲔ‬ ‫ﺰم‬‫اﻣﺮﻧﺎ﴾ ﺑﺎﳊ‬
‫‪‬‬
‫ُ‬
‫ْ َْ‬ ‫ِ‬ ‫َ‬ ‫ﻢ‬ ‫ُ‬ ‫و‬ ‫وﻳﺘﻮﻟﻮا‬
‫َ‬
‫ََ َ ْ‬ ‫ﻗﺒﻞ‬
‫ُ‬ ‫َ‬
‫ْ ْ‬‫ﻣﻦ‬ ‫ِ‬ ‫اَ َ ْ َ ۤ‬
‫ﺧﺬﻧﺎ َ ْ َ َ‬
‫اﻟﻤﺆﻣﻨﻮن﴿‪... ﴾﴾۵۱‬‬ ‫ﻣﻮﻟ ٰ َﻨﺎ﴾ ﻧﺎﺻﺮﻧﺎ وﻣﺘﻮﱄ أﻣﻮرﻧﺎ ﴿ َوﻋَ َ اﷲ ِ َﻓﻠْ َ َ َ‬
‫ﺘﻮ ِﻞ ْ ُ ْ ِ ُ ْ َ‬ ‫ﻛﺘﺐ اﷲ ُ َ َﻟﻨﺎ﴾ إﺻﺎﺑﺘﻪ ﴿ ُ َﻮ َ ْ‬ ‫﴿ ْ‬
‫ﻟﻦ ِﺼ ْ َ َ ۤﻨﺎ ِاﻻ َﻣﺎ َ َ َ‬
‫ۡ ٌ‬
‫ﻣﺼﻴﺒﺔ‬
‫َ‬
‫ﺗﺼﺒﻚ ُ ِ‬
‫ْ‬ ‫ۡ‬
‫وان ُ ِ َ‬
‫ِ‬
‫َ‬ ‫ان ُ ِﺼﺒْ َ َ َ‬
‫ﺣﺴﻨَ ٌﺔ‬ ‫ِْ‬
‫ۡ‬ ‫ْ‬ ‫ٌ‬ ‫ٔ‬ ‫ْ‬ ‫ْ‬ ‫ۡ‬
‫ﻳﻔﺮﺣﻮا ِ َ‬
‫ﺑﻬﺎ‬ ‫ﺗﺼﺒﻜﻢ ﺳﻴـﺔ‬ ‫وان ُ ِ‬‫ِ‬
‫ُ َ ِّ َ ّ َ َ ُ‬ ‫َ‬

‫وﻳﺘﻮﻟﻮا‬
‫ََََ ْ‬
‫َّ ۡ‬
‫ﻳﺘﻮﻟﻮا‬ ‫ۡ ۡ‬
‫ﻳﻘﻮﻟﻮا‬
‫َّ ُ ُ‬
‫َ َ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟﻦ ِﺼ ْ َ َ ۤﻨﺎ ِاﻻ َﻣﺎ َ َ َ‬
‫ﻛﺘﺐ اﷲُ َ َﻟﻨﺎ‬ ‫ﻗ ْ‬
‫ُﻞ ْ‬

‫‪‬‬ ‫‪343‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﺣﺪي﴾ اﻟﻌﺎﻗﺒﺘﲔ‬ ‫ﺼﻮن﴾ ﻓﻴﻪ ﺣﺬف إﺣﺪى اﻟﺘﺎءﻳﻦ ﻣﻦ اﻷﺻﻞ أي ﺗﻨﺘﻈﺮون أن ﻳﻘﻊ ﴿ ِ َ ۤ‬ ‫﴿ُ ْ‬
‫‪‬‬
‫اﻻ ِ ْ َ‬
‫ﺑﻨﺎ ِ ۤ‬ ‫ﻞ َ َﺗﺮ ُ ْ َ‬
‫ﻗﻞ َ ْ‬
‫ﺑﺺ﴾ ﻧﻨﺘﻈﺮ ﴿ ِ ُ ْ‬ ‫اﻟﺤﺴﻨﻴ ْ ِ ﴾ ﺗﺜﻨﻴﺔ ﺣﺴﲎ ﺗﺄﻧﻴﺚ أﺣﺴﻦ؛ اﻟﻨﺼﺮ أو اﻟﺸﻬﺎدة ﴿ َ َ ْ ُ‬‫﴿ ْ ُ ْ ََ‬
‫‪‬‬
‫ﻣﻦ‬ ‫ﺒﻜﻢ اﷲُ ِ َ َ ٍ‬
‫ﻌﺬاب ْ‬ ‫ان ِﺼ ْ َ ُ ُ‬‫ﺑﻜﻢ َ ْ‬ ‫وﻧﺤﻦ ﻧ َ َ َ ُ‬
‫ﺼﻮن﴿‪﴾﴾۵۲‬‬ ‫﴿‬ ‫ذﻟﻚ‬ ‫ﺑﻨﺎ‬ ‫﴾‬ ‫﴿‬ ‫ﻗﺘﺎﻟﻜﻢ‬ ‫ﰲ‬ ‫ﻟﻨﺎ‬ ‫ﻳﺆذن‬ ‫ﺑﺄن‬ ‫﴾‬ ‫﴿‬ ‫اﻟﺴﻤﺎء‬ ‫ﻦ‬ ‫ﻣ‬ ‫ﺑﻘﺎرﻋﺔ‬ ‫ِﻨﺪہٖ﴾‬
‫‪‬‬ ‫‪‬‬
‫َ‬ ‫ﻣ‬
‫ََ ْ َ َُْ‬ ‫ُ‬
‫ﻣﻌﻜﻢ‬ ‫ِ‬
‫اﻧﺎ‬ ‫ﺼﻮا‬
‫َ ُ‬ ‫َ‬ ‫ﻓ‬
‫َ‬ ‫َ‬
‫ﺑﺎﻳﺪﻳﻨﺎ‬
‫َ‬ ‫ِ‬ ‫او‬
‫ْ ِْ ْ‬ ‫َ‬ ‫ﻋ ْ ِۤ‬
‫ﻓﺴﻘ ِ ْ َ ﴿‪﴾﴾۵۳‬‬ ‫ﻣﻨﻜﻢ﴾ ﻣﺎ أﻧﻔﻘﺘﻤﻮه ﴿ ِ ُ ْ‬ ‫ﻔﻘﻮا﴾ ﰲ ﻃﺎﻋﺔ اﷲ ﴿ َ ْ ً‬ ‫ﻋﺎﻗﺒﺘﻜﻢ ﴿ ُ ْ‬
‫‪‬‬
‫ﻗﻮﻣﺎ ٰ ِ‬ ‫اﻧﻜﻢ ُﻛ ْ ُ ْ‬
‫ﻨﺘﻢ َ ْ ً‬ ‫ﻳﺘﻘﺒﻞ ِ ْ ُ ْ‬ ‫ﻃﻮﻋﺎ َ ْاو َ ْ ًﺎ ْ‬
‫ﻟﻦ َ َ َ‬ ‫ﻗﻞ اَ ْ ِ ُ ْ‬
‫اﻻ َاﻧ ُ ْﻢ﴾ ﻓﺎﻋﻞ ‪ ،‬و أن ﺗﻘﺒﻞ‬ ‫ﻘﺒﻞ﴾ ﺑﺎﻟﺘﺎء واﻟﻴﺎء ﴿ ِﻣﻨْ ُ ْﻢ َ َ ٰ ُ‬
‫ﻔﻘﺘ ُ ْﻢ ِ ۤ‬ ‫ان ُ ْ َ َ‬ ‫ﻣﻨﻌ ُ ْﻢ َ ْ‬ ‫واﻷﻣﺮ ﻫﻨﺎ ﲟﻌﲎ اﳋﱪ ﴿ َ َ‬
‫وﻣﺎ َ َ َ‬
‫ﻛﺴﺎ ٰ ﴾ ‪...................................................‬‬
‫اﻟﺼﻠﻮة ِاﻻ َو ُ ْﻢ ُ َ‬ ‫ﻣﻔﻌﻮل ﴿ َﻛ َ ُ ْوا ِﺑﺎﷲِ َ ِ َ ُ ْ‬
‫وﺑﺮﺳﻮﻟ ِ ٖ َ َ َ ْ ُ ْ َ‬
‫وﻻﻳﺎﺗﻮن ٰ َ‬

‫‪‬‬
‫ۡ‬
‫اﻟﺤﺴﻨﻴﲔ‬‫ْ ْ‬
‫ُ َ َ ِ‬
‫ْ‬ ‫ْ‬ ‫ﺑﺎﻳ ۡ‬
‫ْ‬
‫ِﻣﻦ ِﻋﻨ ِ ٖ‬
‫ﺪھ‬ ‫ﺑﻌﺬاب‬ ‫ﺪﻳﻨﺎ‬
‫ِ َ َ ٍ‬ ‫ِ َ ِ َ‬

‫ﻃﻮﻋﺎ َ ْاو َ ْ ًﺎ‬ ‫ُﻞ اَ ْ ِ ُ ْ‬

‫ﻔﻘﻮا َ ْ ً‬ ‫ﻗ ْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻗﻞ ۡ ۡ‬ ‫ْ‬
‫اﻧﻔﻘﻮا‬
‫ُ َ ِ ُ‬

‫ﻳﺘﻘﺒﻞ ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ‬ ‫ﻃﻮﻋﺎ َ ْاو َ ْ ًﺎ ْ‬
‫ﻟﻦ َ َ َ‬ ‫ُﻞ اَ ْ ِ ُ ْ‬
‫ﻔﻘﻮا َ ْ ً‬ ‫ﻗ ْ‬

‫ﻳﺘﻘﺒﻞ‬ ‫ۡ‬
‫ﻟَﻦ ّ ُ َ َ َّ َ‬

‫ْ‬
‫ﺗﻘﺒﻞ‬
‫ُ َ َ‬
‫ۡ‬ ‫اﻻ ۤ اﻧ ْ‬
‫ﻛﻔﺮوا‬ ‫ِ َّ َ‬
‫َّ ُ َ َ ُ‬

‫اﻻ ۤ اﻧ ْ‬
‫ِ َّ َ َّ ُ‬

‫‪‬‬ ‫‪‬‬
‫ﻠﻮة ِاﻻ َو ُ ْﻢ ُ َ‬
‫ﻛﺴﺎ ٰ‬ ‫َ َ َ ْ ُْ َ‬
‫وﻻﻳﺎﺗﻮناﻟﺼ ٰ َ‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪344‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اوﻟﺪ ُ ْﻢ﴾ أي‬ ‫اﻣﻮﻟ ُ ُ ْﻢ َ َ ۤ‬
‫وﻻ َ ْ ٰ ُ‬ ‫ﻌﺠﺒ ْ َ َ ْ ٰ‬ ‫ﻮن﴿‪ ﴾﴾۵۴‬اﻟﻨﻔﻘﺔ ﻷ‪‬ﻢ ﻳﻌﺪو‪‬ﺎ ﻣﻐﺮﻣﺎ ﴿ َ َ‬
‫ﻓﻼ ُ ْ ِ‬ ‫ﻣﺘﺜﺎﻗﻠﻮن ﴿ َ َ ُ ْ ِ ُ ْ َ‬
‫وﻻﻳﻨﻔﻘﻮن ِاﻻ َو ُ ْﻢ ٰ ِ ُ ْ َ‬
‫اﻟﺪﻧﻴﺎ﴾ ﲟﺎ‬ ‫ﻟﻴﻌﺬﺑ َ ُ ْﻢ﴾ أي أن ﻳﻌﺬﺑﻬﻢ ﴿ﺑ ِ َ‬ ‫ﻻ ﺗﺴﺘﺤﺴﻦ ﻧﻌﻤﻨﺎ ﻋﻠﻴﻬﻢ ﻓﻬﻲ اﺳﺘﺪراج ﴿ ِ َ‬
‫‪‬‬
‫اﻟﺤﻴﻮة ِ َْ‬ ‫َٰ‬ ‫ْ‬ ‫ِ‬ ‫ﺎ‬ ‫ﻳﺮﻳﺪ اﷲ ُ ِ ُ َ‬
‫اﻧﻤﺎ ُ ِ ْ ُ‬
‫ون﴿‪ ﴾﴾۵۵‬ﻓﻴﻌﺬﺑﻬﻢ ﰲ اﻵﺧﺮة أﺷﺪ‬
‫ﻔﺴ ُ ْﻢ َو ُ ْﻢ ﻛ ٰ ِ ُ ْ َ‬ ‫ﻳﻠﻘﻮن ﰲ ﲨﻌﻬﺎ ﻣﻦ اﳌﺸﻘﺔ وﻓﻴﻬﺎ ﻣﻦ اﳌﺼﺎﺋﺐ ﴿ َ َ‬
‫وﺗﺰ ْ َ َﻖ﴾ ﲣﺮج ﴿اَ ْ ُ ُ‬
‫اﻟﻌﺬاب ‪...............................................................................................‬‬

‫اﻣﻮﻟُ ُ ْﻢ‬ ‫ﻓ ََﻼ ُ ْ ِ‬

‫ﻌﺠﺒْ َ َ ْ ٰ‬
‫‪0 0‬‬

‫‪0 0‬‬

‫ْ‬ ‫ْ‬ ‫ۡ‬

‫ﺑﻬﺎ ِﰲ َ ٰ ِ‬
‫اﻟﺤﻴﻮۃ ا ّ ُﻧﻴﺎ‬ ‫ﻟﻴﻌﺬﺑ َ ُ ِ َ‬
‫ِ َ ِّ‬
‫َ‬ ‫ُ‬

‫‪‬‬ ‫‪‬‬
‫اﻧﻔﺴ ْ‬ ‫ۡ‬ ‫ْ‬
‫وﺗﺰﻫﻖ َ ُ ُ ُ‬
‫َ َ َ َ‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪345‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻗﻮن﴿‪ ﴾﴾۵۶‬ﳜﺎﻓﻮن أن ﺗﻔﻌﻠﻮا ﺑﻬﻢ‬ ‫ﻗﻮم ْ َ ُ ْ َ‬ ‫ﻟﻤﻨﻜﻢ﴾ أي ﻣﺆﻣﻨﻮن ﴿ َ َ‬
‫وﻣﺎ ُ ْﻢ ْ ُ ْ‬
‫ﻣﻨﻜﻢ َو ٰﻜِﻨ ُ ْﻢ َ ْ ٌ‬ ‫﴿َ َ ْ ُِْ َ‬
‫وﻳﺤﻠﻔﻮن ِﺑﺎﷲ ِ ِاﻧ ُ ْﻢ َ ِ ْ ُ ْ‬
‫اوﻣﺪﺧﻼ﴾ ﻣﻮﺿﻌﺎ‬
‫اوﻣﻐﺮت﴾ ﺳﺮادﻳﺐ ﴿ َ ْ ُ َ ً‬
‫ﻣﻠﺠﺎً﴾ ﻳﻠﺠﺄون إﻟﻴﻪ ﴿ َ ْ َ ٰ ٰ ٍ‬ ‫ﻛﺎﳌﺸﺮﻛﲔ ﻓﻴﺤﻠﻔﻮن ﺗﻘﻴﺔ ﴿ َ ْﻟﻮ َ ِ ُ ْ َ‬
‫‪‬‬
‫ﻳﺠﺪون َ ْ َ‬
‫ﻳﺠﻤﺤﻮن﴿‪ ﴾﴾۵۷‬ﻳﺴﺮﻋﻮن ﰲ دﺧﻮﻟﻪ واﻻﻧﺼﺮاف ﻋﻨﻜﻢ إﺳﺮاﻋﺎ ﻻ ﻳﺮده ﺷﻲء ﻛﺎﻟﻔﺮس اﳉﻤﻮح‬ ‫ﻳﺪﺧﻠﻮﻧﻪ﴿ َ ْ‬
‫‪‬‬ ‫‪‬‬

‫ﻟﻮﻟﻮا ِ َ ْ‬
‫اﻟﻴ ِ َو ُ ْﻢ َ ْ َ ُ ْ َ‬
‫‪‬‬

‫ﺴﺨﻄﻮن﴿‪﴾﴾۵۸‬‬ ‫ُﻌﻄﻮا ِﻣﻨْ َ ۤﺎ ِ َ‬

‫اذا ُ ْﻢ َ ْ َ ُ ْ َ‬ ‫رﺿﻮا َو ِ ْ‬
‫ان ْﻟﻢ ْ َ ْ‬ ‫ُﻋﻄﻮا ِﻣﻨْ َﺎ َ ُ ْ‬ ‫ﻳﻠﻤﺰک﴾ ﻳﻌﻴﺒﻚ ﴿ ِ ﴾ ﻗﺴﻢ ﴿ َ ٰ‬
‫اﻟﺼﺪﻗﺖِ َ ِ ْ‬
‫ﻓﺎن ا ْ ُ ْ‬ ‫ﻣﻦ ْ ِ ُ َ‬‫وﻣﻨْ ُ ْﻢ ْ‬‫﴿َ ِ‬
‫ﺣﺴ ُ َﻨﺎ﴾ ﻛﺎﻓﻴﻨﺎ ﴿اﷲُ َ ُ ْ‬ ‫ورﺳﻮﻟُ ٗ ﴾ ﻣﻦ اﻟﻐﻨﺎﺋﻢ وﳓﻮﻫﺎ ﴿ َ َ ُْ‬ ‫﴿َ َْ‬
‫‪‬‬
‫ﻓﻀﻠ ِ ٖ‬ ‫ﺳﻴﺆﺗ ِ ْ َﻨﺎ اﷲُ ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫وﻗﺎﻟﻮا َ ْ‬ ‫رﺿﻮا َ ۤ‬
‫ﻣﺎ ﺗٰ ُ ُﻢ اﷲُ َ َ ُ ْ‬ ‫وﻟﻮ َاﻧ ُ ْﻢ َ ُ ْ‬
‫رﻏﺒﻮن﴿‪ ﴾﴾۵۹‬أن ﻳﻐﻨﻴﻨﺎ‪ ،‬وﺟﻮاب ﻟﻮ ﻟﻜﺎن ﺧﲑا ﳍﻢ ﴿ ِ َ‬
‫اﻧﻤﺎ‬ ‫ورﺳﻮﻟُ ﴾ ﻣﻦ ﻏﻨﻴﻤﺔ أﺧﺮى ﻣﺎ ﻳﻜﻔﻴﻨﺎ ﴿ ِ ۤ‬
‫اﻧﺎ ا ِ َ اﷲ ِ ٰ ِ ُ ْ َ‬ ‫ََ ُْ‬
‫‪...................................................................................‬‬ ‫اﻟﺼﺪﻗﺖ﴾ اﻟﺰﻛﻮات‬
‫َٰ ُ‬

‫ﻫﻢ ِ ۡ ُ ْ‬
‫ﻣﻨﻜﻢ‬ ‫ۡ‬
‫وﻣﺎ ُ ّ‬
‫َ َ‬
‫ﻣﻠﺠﺎً‬
‫ﻳﺠﺪون َ ْ َ‬
‫َ ْﻟﻮ َ ِ ُ ْ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻣﻦ ْ ِ ُ َ‬
‫ﻳﻠﻤﺰک‬ ‫َ ِ‬
‫وﻣﻨْ ُ ْﻢ ْ‬

‫ورﺳﻮﻟُ ٗ‬ ‫َۤ‬
‫ﻣﺎ ﺗٰ ُ ُﻢ اﷲُ َ َ ُ ْ‬

‫ْ ۡ‬
‫ﺳﻴﺆﺗﻴﻨﺎ‬
‫َ ُ ِ َ‬
‫ْ‬
‫ﻟﻮ‬‫َ‬
‫ۡ‬
‫وﻗﺎﻟﻮا‬ ‫ْ‬
‫ﻟﻮ‬
‫َ َ ُ‬ ‫َ‬

‫‪‬‬ ‫‪346‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫واﻟﻤﺴﻜِ ْ ِ ﴾ اﻟﺬﻳﻦ ﻻ ﳚﺪون ﻣﺎ‬ ‫اء﴾ اﻟﺬﻳﻦ ﻻ ﳚﺪون ﻣﺎ ﻳﻘﻊ ﻣﻮﻗﻌﺎ ﻣﻦ ﻛﻔﺎﻳﺘﻬﻢ ﴿ َ ْ َ ٰ‬‫ﻣﺼﺮوﻓﺔ ﴿ ِ ْﻟﻠﻔُ َ ٓ ِ‬
‫‪‬‬

‫َ‬
‫ﻗﻠﻮﺑ ُ ُ ْﻢ﴾ ﻟﻴﺴﻠﻤﻮا‬ ‫واﻟﻌﻤﻠ ِ ْ َ َﻋﻠ َْﻴ َﺎ﴾ أي اﻟﺼﺪﻗﺎت ﻣﻦ ﺟﺎب وﻗﺎﺳﻢ وﻛﺎﺗﺐ وﺣﺎﺷﺮ ﴿ َ ْ ُ َ َ‬
‫ﻳﻜﻔﻴﻬﻢ ﴿ َ ْ ٰ ِ‬
‫‪‬‬

‫واﻟﻤﺆﻟﻔﺔ ِ ُ ُ ْ‬
‫أوﻳﺜﺒﺖ إﺳﻼﻣﻬﻢ أو ﻳﺴﻠﻢ ﻧﻈﺮاؤﻫﻢ أو ﻳﺬﺑﻮا ﻋﻦ اﳌﺴﻠﻤﲔ أﻗﺴﺎم‪ ،‬واﻷول واﻷﺧﲑ ﻻ ﻳﻌﻄﻴﺎن اﻟﻴﻮم ﻋﻨﺪ‬
‫‪.................................‬‬ ‫اﻟﺸﺎﻓﻌﻲ ﻟﻌﺰ اﻹﺳﻼم ﲞﻼف اﻵﺧﺮﻳﻦ ﻓﻴﻌﻄﻴﺎن ﻋ اﻷﺻﺢ ﴿ َو ِ ﴾ ﻓﻚ‬

‫ﻟﻠﻔ َ َ ا ِٓء‬
‫ِْ ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫واﻟﻌﻤﻠ ِ ْ َ َﻋﻠ َْﻴ َﺎ‬
‫َ ْٰ ِ‬

‫واﻟﻤﺆﻟﻔَﺔِ ﻗ ُ ْ‬
‫ُﻠﻮﺑ ُ ُ ْﻢ‬ ‫َ َُْ‬

‫‪‬‬ ‫‪347‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫واﻟﻐﺮﻣِ ْ َ ﴾ أﻫﻞ اﻟﺪﻳﻦ إن اﺳﺘﺪاﻧﻮا ﻟﻐﲑ ﻣﻌﺼﻴﺔ أو ﺗﺎﺑﻮا وﻟﻴﺲ ﳍﻢ وﻓﺎء أو‬‫اﻟﺮﻗﺎب﴾ أي اﳌﻜﺎﺗﺒﲔ ﴿ َ ْ ٰ ِ‬
‫﴿ َ ِ‬
‫‪‬‬

‫ﻴﻞ اﷲ ِ﴾ أي اﻟﻘﺎﺋﻤﲔ ﺑﺎﳉﻬﺎد ﳑﻦ ﻻ ﰲء ﳍﻢ وﻟﻮ أﻏﻨﻴﺎء ﴿ َ ْ ِ‬

‫ﻹﺻﻼح ذات اﻟﺒﲔ وﻟﻮ أﻏﻨﻴﺎء ﴿ َو ِ ْ َﺳ ِ ْ ِ‬
‫‪‬‬
‫واﺑﻦ‬
‫ِﻴﻢ﴿‪ ﴾﴾۶۰‬ﰲ‬
‫ﻋﻠﻴﻢ﴾ ﲞﻠﻘﻪ ﴿ َﺣﻜ ْ ٌ‬ ‫ﻴﻞ﴾ اﳌﻨﻘﻄﻊ ﰲ ﺳﻔﺮه ﴿ َ ِ ْ َ ً‬
‫ﻀﺔ﴾ ﻧﺼﺐ ﺑﻔﻌﻠﻪ اﳌﻘﺪر ﴿ َ‬
‫‪‬‬

‫ﻣﻦ اﷲ ِ َواﷲ ُ َ ِ ْ ٌ‬ ‫اﻟﺴ ِ ْ ِ‬

‫ﺻﻨﻌﻪ ‪ ،‬ﻓﻼ ﳚﻮز ﺻﺮﻓﻬﺎ ﻟﻐﲑ ﻫﺆﻻء وﻻ ﻣﻨﻊ ﺻﻨﻒ ﻣﻨﻬﻢ إذا وﺟﺪ‪.......................................... ،‬‬

‫اﻟﺮﻗﺎب‬
‫ِّ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻴﻞ اﷲِ‬
‫َو ِ ْ َﺳ ِ ْ ِ‬

‫ﻴﻞ‬
‫واﺑﻦ اﻟﺴ ِ ْ ِ‬
‫َ ِْ‬

‫ۡ ً‬
‫ﻓﺮﻳﻀﺔ‬
‫َِ َ‬

‫‪‬‬ ‫‪348‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺳﺘﻐﺮاق أﻓﺮاده‬
‫‪٢‬‬
‫ﻓﻴﻘﺴﻤﻬﺎ اﻹﻣﺎم ﻋﻠﻴﻬﻢ ﻋ اﻟﺴﻮاء وﻟﻪ ﺗﻔﻀﻴﻞ ﺑﻌﺾ آﺣﺎد اﻟﺼﻨﻒ ﻋ ﺑﻌﺾ‪ ،‬وأﻓﺎدت اﻟﻼم وﺟﻮب ا‬
‫ﻟﻜﻦ ﻻ ﳚﺐ ﻋ ﺻﺎﺣﺐ اﳌﺎل إذا ﻗﺴﻢ ﻟﻌﺴﺮه ﺑﻞ ﻳﻜﻔﻲ إﻋﻄﺎء ﺛﻼﺛﺔ ﻣﻦ ﻛﻞ ﺻﻨﻒ وﻻ ﻳﻜﻔﻲ دو‪‬ﺎ ﻛﻤﺎ أﻓﺎدﺗﻪ‬
‫‪٢‬‬ ‫‪٢‬‬
‫ﻣﻨﻬﺎ اﻹﺳﻼم وأن ﻻ ﻳﻜﻮن ﻫﺎﴰﻴﺎ وﻻ ﻣﻄﻠﺒﻴﺎ ﴿ َ ِ‬
‫وﻣﻨْ ُ ُﻢ﴾ أي‬ ‫ﺻﻴﻐﺔ اﳉﻤﻊ‪ ،‬وﺑﻴﻨﺖ اﻟﺴﻨﺔ أن ﺷﺮط اﳌﻌ‬
‫ُذن﴾ أي ﻳﺴﻤﻊ ﻛﻞ‬ ‫ﻘﻮﻟﻮن﴾ إذا ‪‬ﻮا ﻋﻦ ذﻟﻚ ﻟﺌﻼ ﻳﺒﻠﻐﻪ ﴿ ُ َﻮ ا ُ ٌ‬
‫ﻳﺆذون اﻟﻨ ِ ﴾ ﺑﻌﻴﺒﻪ وﺑﻨﻘﻞ ﺣﺪﻳﺜﻪ ﴿ َو َ ُ ْ ُ ْ َ‬
‫ﻳﻦ ُ ْ ُ ْ َ‬ ‫اﳌﻨﺎﻓﻘﲔ ﴿ ِ‬
‫‪‬‬
‫اﻟﺬ ْ َ‬
‫ﻜﻢ﴾ ﻻ ﻣﺴﺘﻤﻊ ﺷﺮ ﴿ ُ ْ ِ ُ‬
‫ﻳﺆﻣﻦ ِﺑﺎﷲ ِ‬ ‫ُذن﴾ ﻣﺴﺘﻤﻊ ﴿ َﺧ ْ ٍ ُ ْ‬
‫ﻗﻞ﴾ ﻫﻮ ﴿ا ُ ُ‬ ‫ﺻﺪﻗﻨﺎ ﴿ ُ ْ‬
‫ﻗﻴﻞ وﻳﻘﺒﻠﻪ ﻓﺈذا ﺣﻠﻔﻨﺎ ﻟﻪ أﻧﺎ ﻟﻢ ﻧﻘﻞ ّ‬
‫ﻟﻠﻤﺆﻣﻨ ِ ْ َ ﴾ ﻓﻴﻤﺎ أﺧﱪوه ﺑﻪ ﻻ ﻟﻐﲑﻫﻢ ‪،‬واﻟﻼم زاﺋﺪة ﻟﻠﻔﺮق ﺑﲔ إﳝﺎن اﻟﺘﺴﻠﻴﻢ وﻏﲑه‬ ‫وﻳﺆﻣﻦ﴾ ﻳﺼﺪق ﴿ ِ ْ ُ ْ ِ‬
‫‪‬‬

‫َُْ ِ ُ‬
‫رﺳﻮل اﷲِ َﻟ ُ ْﻢ َ َ ٌ‬
‫ﻋﺬاب‬ ‫ﻳﻦ ُ ْ ُ ْ َ‬
‫ﻳﺆذون َ ُ ْ َ‬ ‫ﻣﻨﻮا ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢؕ َ ِ‬
‫واﻟﺬ ْ َ‬ ‫ﻳﻦ َ ُ ْ‬ ‫ورﺣﻤ ٌﺔ﴾ ﺑﺎﻟﺮﻓﻊ ﻋﻄﻔﺎ ﻋ أذن واﳉﺮ ﻋﻄﻔﺎ ﻋ ﺧﲑ ﴿ ِ‬
‫ﻟﻠﺬ ْ َ‬ ‫﴿َ َ َْ‬
‫َﻜﻢ﴾ أﻳﻬﺎ اﳌﺆﻣﻨﻮن ﻓﻴﻤﺎ ﺑﻠﻐﻜﻢ ﻋﻨﻬﻢ ﻣﻦ أذى اﻟﺮﺳﻮل أ‪‬ﻢ ﻣﺎ أﺗﻮه ‪.....................‬‬ ‫اﻟﻴﻢ﴿‪َ ْ ُ ِ ْ َ ﴿ ﴾﴾۶۱‬‬
‫ﻳﺤﻠﻔﻮن ِﺑﺎﷲ ِ ُ ْ‬ ‫َ ِْ ٌ‬
‫‪‬‬

‫ْ‬ ‫ٰ‬
‫اﻟﺼﺪﻗﺖ ِ ُ َ ِ‬
‫ﻟﻠﻔﻘﺮآء‬ ‫اﻧﻤﺎ َّ َ ُ‬
‫ِ َّ َ‬
‫َ‬
‫‪0 0‬‬

‫‪0 0‬‬

‫ۡ‬
‫ﺧﲑ َّ ُ ْ‬
‫ﻟﻜﻢ‬ ‫اذن َ ٍ‬
‫ُُ ُ‬

‫ۡ‬ ‫ْ ْ‬ ‫ْ‬
‫ﻟﻠﻤﺆﻣﻨﲔ‬
‫وﻳﺆﻣﻦ ِ ُ ِ ِ َ‬
‫َ ُ ِ ُ‬

‫‪‬‬ ‫‪‬‬
‫ْ‬
‫ﺑﺎﷲ‬
‫ﻳﺆﻣﻦ ِ ِ‬
‫ُ ِ ُ‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪349‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻣﺆﻣﻨ ِ ْ َ ﴿‪ ﴾﴾۶۲‬ﺣﻘﺎ وﺗﻮﺣﻴﺪ اﻟﻀﻤﲑ ﻟﺘﻼزم‬ ‫ﻳﺮﺿﻮہ ُ﴾ ﺑﺎﻟﻄﺎﻋﺔ ﴿ ِ ْ‬
‫ان َﺎ ُ ْﻧﻮا ُ ْ ِ‬ ‫ان ْ ُ ْ‬ ‫ورﺳﻮﻟ ُ َ َ‬
‫اﺣﻖ َ ْ‬ ‫َواﷲُ َ َ ُ ْ‬ ‫﴿ﻟ ِ ُ ْ ُ ْ ُ ْ‬
‫ﺿﻮﻛﻢ‬
‫ﻳﺤﺎدد ِ﴾ ﻳﺸﺎﻗﻖ ﴿اﷲَ َ َ ُ ْ َ‬ ‫أو ﺧﱪ اﷲ أو رﺳﻮﻟﻪ ﳏﺬوف ﴿ َ َ ْ‬
‫اﻟﻢ َ ْﻌﻠ َُﻤﻮا َاﻧ ٗ ﴾ أي اﻟﺸﺄن ﴿ َ ْ‬ ‫اﻟﺮﺿﺎءﻳﻦ‬
‫‪‬‬ ‫‪‬‬
‫ورﺳﻮﻟ ٗ َ َﻓﺎن َﻟ ٗ‬ ‫ﻣﻦ َ ِ‬
‫ﺗﻨﺰل ﻋَﻠَﻴْ ِ ْﻢ﴾ أي اﳌﺆﻣﻨﲔ ﴿ ُ ْ َ ٌ‬ ‫ﻳﺤﺬر﴾ ﳜﺎف ﴿ ْ ُ ٰ ِ ُ ْ َ‬
‫ﻴﻢ﴿‪ُ َ ْ َ ﴿ ﴾﴾۶۳‬‬ ‫ﻨﻢ﴾ ﺟﺰاء ﴿ ٰ ِ ً‬
‫‪‬‬
‫ﺳﻮرة‬ ‫ان ُ َ َ‬
‫اﻟﻤﻨﻔﻘﻮن َ ْ‬ ‫اﻟﻌﻈِ ْ ُ‬ ‫ﻓﻴ َﺎ ٰذﻟ ِ َ ْ ِ ْ ُ‬
‫اﻟﺨﺰي ْ َ‬ ‫ﺧﻠﺪا ِ ْ‬ ‫ﻧﺎر َﺟ َ َ‬ ‫َ َ‬
‫ﻗﻠﻮﺑ ِ ِ ْﻢ﴾ ﻣﻦ اﻟﻨﻔﺎق وﻫﻢ ﻣﻊ ذﻟﻚ ﻳﺴﺘﻬﺰﺋﻮن ‪.................................................‬‬ ‫ُ َﺗﻨﺒﺌ ُ ُ ْﻢ ِ َﺑﻤﺎ ِ ْ ُ ُ ْ‬

‫‪‬‬
‫ﻟِ ُ ْ ُ ْ ُ ْ‬
‫ﺿﻮﻛﻢ‬

‫ﻣﺆﻣﻨ ِ ْ َ‬ ‫ان َ ُ ْ‬
‫ﺎﻧﻮا ُ ْ ِ‬ ‫ِْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ْ ۡ‬
‫ﻳﺮﺿﻮھ‬
‫ُ‬ ‫ُّ ُ‬
‫ْ‬ ‫ۡ‬ ‫ْ‬
‫اﻃﺎع اﷲ‬
‫ﻓﻘﺪ َ َ َ‬ ‫اﻟﺮﺳ َ‬
‫ﻮل َ َ‬ ‫ﻣﻦ ﻳﻄﻊ‬
‫َ‬ ‫َ ّ ُ ِ ِ َّ ُ‬
‫ﻳﺤﺎدد‬ ‫ۡ‬
‫ﻣﻦ ّ ُ َ ِ‬
‫َ‬ ‫ََ ْ‬
‫اﻟﻢ َ ْﻌﻠ َُﻤﻮا‬
‫ٗ‬ ‫ۡ‬
‫ﻓﺎن َ‬
‫َ َ َّ‬ ‫ﻣﻦ‬
‫َ‬

‫ۡ‬
‫ﻣﻦ‬
‫َ‬
‫ﻳﺤﺎدد اﷲ‬ ‫ٗ ۡ‬
‫اﻧﻪ ﻣﻦ ّ ُ َ ِ ِ‬
‫َ‬ ‫َ َّ َ‬

‫ﺗﻨﺒﺌ ْ‬ ‫ۡ‬
‫ﻋﻠﻴ ِ ْ‬
‫ُ َ ِّ ُ ُ‬ ‫َ َ‬

‫‪‬‬ ‫‪‬‬
‫ﻗﻞ ْ ۡ ۡ‬
‫اﺳﺘﻬﺰءوا‬
‫َ ِ ُ‬ ‫ُِ‬

‫‪350‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺗﺤﺬرون﴿‪ ﴾﴾۶۴‬إﺧﺮاﺟﻪ ﻣﻦ ﻧﻔﺎﻗﻜﻢ ﴿ َ َوﻟ ِ ْﻦ﴾ ﻻم‬ ‫ﺰءوا﴾ أﻣﺮ ‪‬ﺪﻳﺪ ﴿ ِان اﷲَ ُﻣ ْ ِ ٌج﴾ ﻣﻈﻬﺮ ﴿ﻣﺎ َ ْ َ ُ ْ َ‬ ‫﴿ُ ِ‬
‫‪‬‬
‫اﺳﺘ ْ ِ ُ ْ‬
‫ﻗﻞ ْ َ‬
‫اﻧﻤﺎ ُﻛﻨﺎ‬ ‫ﺳﺎﻟﺘ ُ ْﻢ﴾ ﻋﻦ اﺳﺘﻬﺰاﺋﻬﻢ ﺑﻚ واﻟﻘﺮآن وﻫﻢ ﺳﺎﺋﺮون ﻣﻌﻚ إﱃ ﺗﺒﻮك ﴿ َ َ ُ ْ ُ‬
‫ﻟﻴﻘﻮﻟﻦ﴾ ﻣﻌﺘﺬرﻳﻦ ﴿ ِ َ‬ ‫ﻗﺴﻢ ﴿ َ َ ْ َ‬
‫وﻧﻠﻌﺐ﴾ ﰲ اﳊﺪﻳﺚ ﻟﻨﻘﻄﻊ ﺑﻪ اﻟﻄﺮﻳﻖ وﻟﻢ ﻧﻘﺼﺪ ذﻟﻚ ﴿ ُ ْ‬
‫ﻗﻞ﴾ ﳍﻢ ﴿ َ ِ‬
‫‪‬‬

‫ورﺳﻮﻟ ِ ٖ ُ ْ ُ ْ‬
‫ﻛﻨﺘﻢ‬ ‫اﺑﺎﷲ ِ َو ٰﻳﺘ ِ ٖ َ َ ُ ْ‬ ‫ُﻮض َ َ ْ َ ُ‬ ‫ﻧ َﺨ ْ ُ‬
‫ﻌﻒ﴾‬ ‫اﻳﻤﻨﻜﻢ﴾ أي ﻇﻬﺮ ﻛﻔﺮﻛﻢ ﺑﻌﺪ إﻇﻬﺎر اﻹﳝﺎن ﴿ ِ ْ‬ ‫ﺰءون﴿‪َ ﴿ ﴾﴾۶۵‬ﻻ َ ْ َ ِ ُ ْ‬
‫ﻌﺘﺬروا﴾ ﻋﻨﻪ ﴿ َ ْ َ‬
‫‪‬‬

‫ان ْ َ‬ ‫ﻌﺪ ِ ْ ٰ ِ ُ ْ‬ ‫ﻗﺪﻛ َ ْ ُ ْ‬

‫ﺗﻢ َ ْ َ‬ ‫َْ َ‬
‫ﺴﺘ ْ ِ ُ ْ َ‬
‫ﻤﺨﺸِ ّﻲ ﺑﻦ ُﲪﲑ ﴿ ُ َﻌﺬْب﴾ ﺑﺎﻟﺘﺎء‬
‫ﻣﻨﻜﻢ﴾ ﺑﺈﺧﻼﺻﻬﺎ وﺗﻮﺑﺘﻬﺎ ﻛ َ ْ‬
‫ﻃﺎ‪َِ Ò‬ﻔﺔٍ ْ ُ ْ‬ ‫ﺑﺎﻟﻴﺎء ﻣﺒﻨﻴﺎ ﻟﻠﻤﻔﻌﻮل واﻟﻨﻮن ﻣﺒﻨﻴﺎ ﻟﻠﻔﺎﻋﻞ ﴿ َ ْ‬
‫ﻋﻦ َ ٓ‬
‫ﻣﺠﺮﻣِ ْ َ ﴿‪ ﴾﴾۶۶‬ﻣﺼﺮﻳﻦ ﻋ اﻟﻨﻔﺎق واﻻﺳﺘﻬﺰاء ‪...................................‬‬ ‫واﻟﻨﻮن ﴿ َ ٓ‬
‫‪‬‬

‫ﻃﺎ‪َِ Ò‬ﻔﺔ ِ َﺑﺎﻧ ُ ْﻢ َ ُ ْ‬

‫ﺎﻧﻮا ُ ْ ِ‬

‫‪‬‬
‫ْ ٌ‬
‫ﻣﺨﺮج‬
‫ُ ِ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﻟ ۡ‬
‫ﻦ‬ ‫َِ‬

‫َ َوﻟ ِ ْﻦ َ َ ْ َ‬
‫ﺳﺎﻟﺘ ُ ْﻢ‬

‫اﻧﻤﺎ ُﻛﻨﺎ ﻧ َﺨ ْ ُ‬
‫ُﻮض‬ ‫َ َوﻟ ِ ْﻦ َ َ ْ َ‬
‫ﺳﺎﻟﺘ ُ ْﻢ َ َ ُ ْ ُ‬
‫ﻟﻴﻘﻮﻟﻦ ِ َ‬

‫ْ ۡ ْ‬ ‫ْ‬
‫ﺑﻌﺪ‬
‫ﻛﻔﺮﺗﻢ َ َ‬
‫َﻗﺪ َ َ ُ‬
‫ِ ٰۡ ِ ُ ْ‬
‫اﻳﻤﻨﻜﻢ‬

‫ۡ ْ‬
‫ﻧﻌﻒ‬
‫ِان َّ ُ‬
‫ٌ‬ ‫ﻣﻨﻜﻢ ﺗﻌﺬ ْ‬
‫ب َﻃﺂ ِ َﻔﺔ‬
‫ۡ‬
‫ﻔﺔ ِّ ُ ْ ُ َ َّ‬
‫ۡ‬ ‫ۡ ْ‬
‫ِان ُﻳﻌ َ‬
‫ﻒ َﻋﻦ َﻃﺂ ِ َ ٍ‬ ‫﴿ َٓ‬
‫ﻃﺎ‪ِÒ‬ﻔَﺔ‬

‫‪‬‬ ‫‪‬‬
‫ْ‬
‫ﻧﻌﺬب َﻃﺂ ِ َﻔﺔ‬ ‫ﻔﺔ ِ ۡ ُ ْ‬
‫ﻣﻨﻜﻢ ُ َ ِّ‬
‫ۡ‬
‫َﻋﻦ َﻃﺂ ِ َ ٍ ّ‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪351‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺑﺎﻟﻤﻨ ْ َ ِ﴾‬ ‫ۘ﴾ أي ﻣﺘﺸﺎﺑﻬﻮن ﰲ اﻟﺪﻳﻦ ﻛﺄﺑﻌﺎض اﻟﺸﻲء اﻟﻮاﺣﺪ ﴿ َ ْ ُ ُ ْ َ‬
‫ﻳﺎﻣﺮون ِ ْ ُ‬ ‫ﻌﻀ ُ ْﻢ ﻣﻦ َ ْ ٍ‬
‫ﻌﺾ‬ ‫﴿َْ ُ ُِٰ ْ َ‬
‫اﻟﻤﻨﻔﻘﻮن َ ْ ُ ٰ ِ ٰ ُ‬
‫واﻟﻤﻨﻔﻘﺖ َ ْ ُ‬
‫اﻳﺪﻳَ ُ ْﻢ﴾ ﻋﻦ اﻹﻧﻔﺎق ﰲ اﻟﻄﺎﻋﺔ ﴿ َ ُﺴﻮا‬ ‫اﻟﻤﻌﺮوف﴾ اﻹﳝﺎن واﻟﻄﺎﻋﺔ ﴿ َو َ ْ ِ ُ ْ َ‬
‫ﻘﺒﻀﻮن َ ْ ِ‬ ‫ﻋﻦ ْ َ ْ ُ ْ ِ‬
‫ﻮن َ ِ‬‫اﻟﻜﻔﺮ واﳌﻌﺎﺻﻲ ﴿ َ َوﻳﻨْ َ ْ َ‬
‫واﻟﻤﻨ ٰ ِ ٰﻔﻘﺖِ َوا ْ ُ َ‬
‫ﻜﻔﺎر‬ ‫اﻟﻤﻨﻔﻘ ِ ْ َ َ ْ ُ‬ ‫اﻟﻔﺴﻘﻮن﴿‪َ َ َ ﴿ ﴾﴾۶۷‬‬
‫وﻋﺪ اﷲُ ْ ُ ٰ ِ‬ ‫ﻓﻨﺴﻴ ُ ْﻢ﴾ ﺗﺮﻛﻬﻢ ﻣﻦ ﻟﻄﻔﻪ ﴿ ِان ْ ُ ٰ ِ‬
‫اﻟﻤﻨﻔﻘ ِ ْ َ ُ ُﻢ ْ ٰ ِ ُ ْ َ‬ ‫اﷲ﴾ ﺗﺮﻛﻮا ﻃﺎﻋﺘﻪ ﴿ َ َ ِ َ‬ ‫َ‬
‫ﻣﻘﻴﻢ﴿‪﴾﴾۶۸‬‬ ‫وﻟﻌﻨ ُ ُﻢ اﷲ ُ﴾ أﺑﻌﺪﻫﻢ ﻋﻦ رﲪﺘﻪ ﴿ َ َوﻟ ُ ْﻢ َ َ ٌ‬ ‫ﺣﺴﺒ ُ ُ ْﻢ﴾ ﺟﺰاء وﻋﻘﺎﺑﺎ ﴿ َ َ َ َ‬
‫‪‬‬

‫ﻋﺬاب ِ ْ ٌ‬ ‫ﻳﻦ ِﻓﻴْ َ ﺎ ِ َ َ ْ‬ ‫ﻨﻢ ٰ ِ‬

‫ﺧﻠﺪِ ْ َ‬ ‫ﻧﺎرﺟ َ َ‬
‫َ َ َ‬
‫ﻓﺎﺳﺘﻤﺘﻌﻮا﴾ ﲤﺘﻌﻮا ﴿ ِ َ ٰ‬
‫ﺑﺨﻠﻘ ِ ِ ْﻢ﴾‬ ‫واوﻟﺪا َ ْ َ ْ َ ُ ْ‬ ‫اﺷﺪ ِ ْ ُ ْ‬
‫ﻣﻨﻜﻢ ُﻗﻮةً و َ ْﻛ َ َ َ ْ ٰ ً‬
‫اﻣﻮﻻ َ ْ ٰ ً‬ ‫ﻣﻦ َ ْ ِ ُ ْ‬
‫ﻗﺒﻠﻜﻢ َ ُ‬
‫ﺎﻧﻮا َ َ‬ ‫ﻳﻦ ِ ْ‬ ‫داﺋﻢ‪،‬أﻧﺘﻢ أﻳﻬﺎ اﳌﻨﺎﻓﻘﻮن ﴿ َ ِ‬
‫ﺎﻟﺬ ْ َ‬
‫ﻓﺎﺳﺘﻤﺘﻌﺘﻢ﴾ أﻳﻬﺎ اﳌﻨﺎﻓﻘﻮن ‪...........................................................‬‬ ‫ﻧﺼﻴﺒﻬﻢ ﻣﻦ اﻟﺪﻧﻴﺎ ﴿ َ ْ َ ْ َ ْ ُ ْ‬

‫ْ ٰ ٰ‬
‫واﻟﻤﻨﻔﻘﺖ‬
‫َ ُ ِ ُ‬ ‫َُُِْْٰ َ‬
‫اﻟﻤﻨﻔﻘﻮن‬
‫‪0 0‬‬

‫‪0 0‬‬
‫اﻳﺪﻳَ ُ ْﻢ‬ ‫َو َ ْ ِ ُ ْ َ‬
‫ﻘﺒﻀﻮن َ ْ ِ‬

‫ﻓ ﺴﻴ ْ‬
‫ََِ َ ُ‬ ‫َ ُﺴﻮا َ‬
‫اﷲ‬

‫ۡ‬ ‫ۡ‬ ‫ۡ‬ ‫ْ‬

‫اﻟﺴﻤﺂءِ‬
‫ﻣﻦ َّ َ‬
‫ﻋﻠﻴﻨﺎ ﻣﺂ ً‬
‫ﺪۃ ِ‬ ‫ﺴﺘﻄﻴﻊ رﺑﻚ ان ﻳﻨﺰل‬ ‫ﻫﻞ َ ْ َ ِ‬
‫ُ َ ُّ َ َ ُّ َ ّ ِ َ َ َ َ َ ِ َ ّ َ‬ ‫َ‬

‫ﻛﺎ َّ ِ ۡﻳﻦ‬
‫َ‬
‫َ‬

‫‪‬‬ ‫‪352‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫وﺧﻀﺘﻢ﴾ ﰲ اﻟﺒﺎﻃﻞ واﻟﻄﻌﻦ ﰲ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َ ِ ْ‬
‫ﺎﻟﺬي‬ ‫ﺑﺨﻼﻗ ِ ِ ْﻢ َ ُ ْ ُ ْ‬
‫ﻗﺒﻠﻜﻢ ِ َ َ‬ ‫ﻣﻦ َ ْ ِ ُ ْ‬
‫ﻳﻦ ِ ْ‬
‫اﻟﺬ ْ َ‬
‫اﺳﺘﻤﺘ َﻊ ِ‬
‫ﻛﻤﺎ ْ َ ْ َ‬ ‫﴿ َِ ُِْٰ‬
‫ﺑﺨﻠﻘﻜﻢ َ َ‬
‫اﻟﻢ َ ْﻳﺎﺗ ِ ِ ْﻢ َ َﻧﺒﺎ ُ﴾ ﺧﱪ‬
‫ون﴿‪ْ َ َ ﴿ ﴾﴾۶۹‬‬ ‫واﻻ ٰ ِ َ ة ِ َوا ُوﻟ ِ َ ُ ُﻢ ْ ٰ‬
‫اﻟﺨ ِ ُ ْ َ‬ ‫اﻋﻤﻠُ ُ ْﻢ ِ اﻟﺪ ْ َﻧﻴﺎ َ ْ‬ ‫ﺧﺎﺿﻮا﴾ أي ﻛﺨﻮﺿﻬﻢ ﴿ا ُوﻟ ِ َ َ ِ َ ْ‬
‫ﺣﺒﻄﺖ َ ْ ٰ‬ ‫َ ُْ‬
‫ﻳﻦ﴾ ﻗﻮم ﺷﻌﻴﺐ‬
‫ﻣﺪ َ َ‬
‫واﺻﺤﺐ َ ْ‬ ‫وﺛﻤﻮد﴾ ﻗﻮم ﺻﺎﱀ ﴿َو َ ْﻗﻮم ِ ِ ْاﺑﺮ ٰ ِ ْ َ‬
‫ﻴﻢ َ َ ْ ٰ ِ‬ ‫وﻋﺎد ٍ﴾ ﻗﻮم ﻫﻮد ﴿ َ ُ ْ َ‬ ‫ﻗﺒﻠ ِ ِ ْﻢ َ ْﻗﻮم ِ ُ ْ ٍ‬
‫ﻧﻮح َ‬ ‫ﻳﻦ ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫﴿ ِ‬
‫اﻟﺬ ْ َ‬
‫ﻓﻤﺎ َ َ‬
‫ﺎن اﷲ ُ‬ ‫رﺳﻠُ ُ ْﻢ ِﺑﺎﻟْ َ ٰﻨﺖِ ﴾ ﺑﺎﳌﻌﺠﺰات ﻓﻜﺬﺑﻮﻫﻢ ﻓﺄﻫﻠﻜﻮا ﴿ َ َ‬ ‫ﻔﻜﺖِ ﴾ ﻗﺮى ﻗﻮم ﻟﻮط أي أﻫﻠﻬﺎ ﴿ َ َ ْ‬
‫اﺗﺘ ُ ْﻢ ُ ُ‬ ‫﴿َ ْ ُ ْ‬
‫واﻟﻤﺆ َ ِ ٰ‬
‫ﻤﻮن﴿‪ ﴾﴾۷۰‬ﺑﺎرﺗﻜﺎب اﻟﺬﻧﺐ ﴿ َ ْ ُ ْ ِ ُ ْ َ‬ ‫ﻟﻴﻈﻠﻤ ُ ْﻢ﴾ ﺑﺄن ﻳﻌﺬﺑﻬﻢ ﺑﻐﲑ ذﻧﺐ ﴿ َو ٰﻜ ِْﻦ َ ُ‬
‫‪‬‬
‫واﻟﻤﺆﻣﻨﻮن َ ْ ُ ْ ِ ٰ ُ‬
‫واﻟﻤﺆﻣﻨﺖ‬ ‫ﺎﻧﻮا اَ ْ ُ َ‬
‫ﻔﺴ ُ ْﻢ َ ْﻳﻈﻠ ِ ُ ْ َ‬ ‫َِ ْ ِ َ‬
‫اﷲ َ َ ُ ْ َ‬
‫ورﺳﻮﻟ ٗ ا ُوﻟ ِ َ َﺳ َ ْ َﺣﻤُ ُ ُﻢ‬ ‫وﻳﻄﻴﻌﻮن َ‬
‫اﻟﺰﻛﻮة َ ُ ِ ْ ُ ْ َ‬ ‫اﻟﺼﻠﻮة َ ُ ْ ُ ْ َ‬
‫وﻳﺆﺗﻮن ٰ َ‬ ‫ُﻘﻴﻤﻮن ٰ َ‬ ‫ﻋﻦ ْ ُ‬
‫اﻟﻤﻨ ْ َ ِ َو ِ ْ ُ ْ َ‬ ‫ﻮن َ ِ‬
‫ﺑﺎﻟﻤﻌﺮوف َ َوﻳﻨْ َ ْ َ‬ ‫ﻌﺾۘ َ ْ ُ ُ ْ َ‬
‫ﻳﺎﻣﺮون ِ ْ َ ْ ُ ْ ِ‬ ‫ﻌﻀ ُ ْﻢ َ ْ ِ َ ٓ ُ‬
‫اوﻟﻴﺎء َ ْ ٍ‬ ‫َُْ‬
‫ِﻴﻢ﴿‪ ﴾﴾۷۱‬ﻻ ﻳﻀﻊ ﺷﻴﺌﺎ إﻻ ﰲ ﳏﻠﻪ ﴿ َ َ َ‬ ‫ﻋﺰﻳﺰ ٌ﴾ ﻻ ﻳﻌﺠﺰه ﺷﻲء ﻋﻦ إﳒﺎز وﻋﺪه ووﻋﻴﺪه ﴿ َﺣﻜ ٌْ‬
‫‪‬‬
‫وﻋﺪ اﷲُ ْ ُ ْ ِ‬
‫اﻟﻤﺆﻣﻨ ِ ْ َ‬ ‫اﷲُ ِان َ‬
‫اﷲ َ ِ ْ‬

‫ﻣﻦ َ ْ ِ ُ ْ‬
‫ﻗﺒﻠﻜﻢ‬ ‫ﻳﻦ ِ ْ‬
‫اﻟﺬ ْ َ‬
‫اﺳﺘﻤﺘ َﻊ ِ‬ ‫ََ‬
‫ﻛﻤﺎ ْ َ ْ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺣﺒﻄﺖ َ ْ ٰ‬
‫اﻋﻤﻠ ْ‬ ‫ْ‬
‫ا ُوﻟ ِ َ‬
‫ُ ُ‬ ‫َ ِ َ‬

‫ا َّ ِ ۡﻳﻦ‬
‫َ‬

‫ْ‬
‫ﻟﻴﻈﻠﻤ ُ‬
‫ﻛﺎن اﷲ ُ ِ َ ِ َ‬ ‫ﻓﻤﺎ‬
‫ََ َ َ‬
‫واﻟﻤﺆﻣﻨﻮن َ ْ ُ ْ ِ ٰ ُ‬
‫واﻟﻤﺆﻣﻨﺖ‬ ‫َ ْ ُ ْ ِ ُْ َ‬

‫ۡ ۡ‬
‫وﻳﻘﻴﻤﻮن‬
‫ْ ۡ‬
‫اﻟﻤﻨﻜﺮ‬ ‫ْ ْ‬ ‫ۡ ۡ‬
‫ﻳﺎﻣﺮون ْ ْ ۡ‬
‫َ ُِ ُ َ‬ ‫ﻋﻦ ُ َ ِ‬‫وﻳﻨﻬﻮن َ ِ‬ ‫ﺑﺎﻟﻤﻌﺮوف‬
‫َ ُ ُ َ ِ َ ُ ِ َ َ َ َ‬
‫ٰ‬ ‫ْ ۡ‬ ‫ٰ‬
‫ﻮۃ‬
‫َ‬ ‫اﻟﺰ‬
‫وﻳﺆﺗﻮن َّ‬ ‫َﺴﻮا اﷲ‬ ‫اﻟﺼﻠﻮۃ‬
‫َ ُ ُ َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َّ‬
‫ورﺳﻮ ٗ‬
‫ۡ‬ ‫ۡ ۡ‬ ‫اﻳﺪﻳ ْ‬ ‫ۡ‬ ‫ۡ‬ ‫ْ‬
‫وﻳﻄﻴﻌﻮن اﷲَ َ َ ُ َ‬
‫َ ُ ِ ُ َ‬ ‫وﻳﻘﺒﻀﻮن َ ِ َ ُ‬
‫َ َ ِ ُ َ‬

‫‪‬‬ ‫‪353‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻣﻦ اﷲ ِ َ ْﻛ َ ُ﴾ أﻋﻈﻢ‬ ‫ﺪن﴾إﻗﺎﻣﺔ ﴿ َور ْ ٰ ٌ‬
‫ِﺿﻮن َ‬ ‫وﻣﺴﻜ َِﻦ ﻃ َ َ ً‬
‫ﺒﺔ ِ ْ َﺟﻨﺖِ َﻋ ْ ٍ‬ ‫ﻳﻦ ِ ْ‬
‫ﻓﻴ َﺎ َ َ ٰ‬ ‫اﻻﻧ ْ ٰ ﺮُ ٰ ِ‬
‫ﺧﻠﺪِ ْ َ‬ ‫ﺗﺠﺮي ِ ْ‬
‫ﻣﻦ َ ْ‬
‫ﺗﺤﺘ ِ َﺎ ْ َ‬ ‫ﺟﻨﺖ َ ْ ِ ْ‬ ‫َ ُْْ ِٰ‬
‫واﻟﻤﺆﻣﻨﺖِ َ ٍ‬
‫واﻟﻤﻨﻔﻘ ِ ْ َ ﴾ ﺑﺎﻟﻠﺴﺎن واﳊﺠﺔ‬ ‫اﻟﻌﻈﻴﻢ﴿‪َ ﴿ ﴾﴾۷۲‬ﻳﺎﻳ َﺎ اﻟﻨ ِ ٰﺟ ِﺪ ِ ا ْ ُ َ‬
‫ﻜﻔﺎر﴾ ﺑﺎﻟﺴﻴﻒ ﴿ َ ْ ُ ٰ ِ‬ ‫ﻣﻦ ذﻟﻚ ﻛﻠﻪ ﴿ ٰذﻟ ِ َ ُ َﻮ ْ َ ْ‬
‫اﻟﻔﻮ ُز ْ َ ِ ْ ُ‬
‫اﻟﻤﺼ ْ ُ﴿‪ ﴾﴾۷۳‬اﳌﺮﺟﻊ ﻫﻲ ﴿ َ ْ ِ ُ ْ َ‬
‫ﻳﺤﻠﻔﻮن﴾ أي اﳌﻨﺎﻓﻘﻮن‬ ‫وﺑﺌﺲ ْ َ ِ‬ ‫واﻏﻠﻆ َﻋﻠَﻴْ ِ ْﻢ﴾ ﺑﺎﻻﻧﺘﻬﺎر واﳌﻘﺖ ﴿ َ َ ْ ٰ‬
‫وﻣﺎو ُ ْﻢ َﺟ َ ُ‬
‫ﻨﻢ َ ِ ْ َ‬ ‫﴿َ ْ ُْ‬
‫ﻗﺎﻟﻮا﴾ ﻣﺎ ﺑﻠﻐﻚ ﻋﻨﻬﻢ ﻣﻦ اﻟﺴﺐ ‪................................................................‬‬ ‫﴿ ِﺑﺎﷲِ َﻣﺎ َ ُ ْ‬

‫َْ ٍ‬
‫ﻋﺪن‬

‫ْ‬ ‫ً ۡ ٰ‬
‫ﺟﻨﺖ ﻋﺪن‬ ‫وﻣﺴﻜﻦ ﻃﻴﺒﺔ ﰲ‬ ‫ٰ‬
‫َ َ ِ َ َ ِّ َ ِ َ ّ ِ َ‬

‫ﻣﻦ اﷲِ َ ْﻛ َ ُ‬
‫ِﺿﻮن َ‬
‫َور ْ ٰ ٌ‬
‫‪0 0‬‬

‫‪0 0‬‬

‫ﻳﺤﻠﻔﻮن ِﺑﺎﷲِ َﻣﺎ َ ُ ْ‬

‫ﻗﺎﻟﻮا‬ ‫َ ْ ُِْ َ‬

‫‪‬‬ ‫‪354‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﺎﻟﻮا﴾ ﻣﻦ اﻟﻔﺘﻚ‬
‫اﺳﻠﻤ ِ ِ ْﻢ﴾ أﻇﻬﺮوا اﻟﻜﻔﺮ ﺑﻌﺪ إﻇﻬﺎر اﻹﺳﻼم ﴿ َو َ ْﻤﻮا ِ َﺑﻤﺎ َ ْﻟﻢ َﻳﻨَ ُ ْ‬
‫ﻌﺪ ِ ْ ٰ‬ ‫ﻠﻤﺔ ا ْﻜ ُ ْ ِ َ َ‬
‫وﻛ َ ُ ْوا َ ْ َ‬ ‫ﻗﺎﻟﻮا َ ِ َ َ‬ ‫﴿َ ََ ْ‬
‫وﻟﻘﺪ َ ُ ْ‬
‫ﺑﺎﻟﻨﺒﻲ ﻟﻴﻠﺔ اﻟﻌﻘﺒﺔ ﻋﻨﺪ ﻋﻮده ﻣﻦ ﺗﺒﻮك وﻫﻢ ﺑﻀﻌﺔ ﻋﺸﺮ رﺟﻼ‪ ،‬ﻓﻀﺮب ﻋﻤﺎر ﺑﻦ ﻳﺎﺳﺮ وﺟﻮه اﻟﺮواﺣﻞ ﳌﺎ ﻏﺸﻮه‬
‫ﻓﻀﻠ ِ ٖ ﴾ ﺑﺎﻟﻐﻨﺎﺋﻢ ﺑﻌﺪ ﺷﺪة ﺣﺎﺟﺘﻬﻢ ‪ ،‬اﳌﻌﲎ ﻟﻢ ﻳﻨﻠﻬﻢ ﻣﻨﻪ إﻻ‬ ‫ورﺳﻮﻟ ُ ٗ ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫اﻏﻨٰ ُ ُﻢ اﷲ ُ َ َ ُ ْ‬
‫ان َ ْ‬ ‫ﻘﻤﻮا﴾ أﻧﻜﺮوا ﴿ ِ ۤ‬
‫اﻻ َ ْ‬ ‫ﻓﺮدوا ﴿ َ َ‬
‫وﻣﺎ َ َ ُ‬
‫ﻳﺘﻮﻟﻮا﴾ ﻋﻦ اﻹﳝﺎن ﴿ َُﻌﺬﺑ ْ ُ ُﻢ اﷲ ُ َ َ ً‬
‫ﻋﺬاﺑﺎ‬ ‫ﻳﺘﻮﺑﻮا﴾ ﻋﻦ اﻟﻨﻔﺎق وﻳﺆﻣﻨﻮا ﺑﻚ ﴿ﻳَ ُ َﺧ ْ ًا ﻟ ُ ْﻢ َو ِ ْ‬
‫ان َ َ ْ‬ ‫ﻫﺬا وﻟﻴﺲ ﳑﺎ ﻳﻨﻘﻢ ﴿ َ ِ ْ‬
‫ﻓﺎن ُ ْ ُ ْ‬
‫ﻣﻦ و ِ ٍ ّ﴾ ﳛﻔﻈﻬﻢ ﻣﻨﻪ ﴿ َ‬
‫وﻻ َ ِﺼ ْ ٍ﴿‪ ﴾﴾۷۴‬ﳝﻨﻌﻬﻢ‬ ‫اﻻرض ِ ْ‬
‫وﻣﺎ َﻟ ُ ْﻢ ِ ْ َ ْ ِ‬ ‫اﻟﺪﻧﻴﺎ﴾ ﺑﺎﻟﻘﺘﻞ ﴿ َ ْ‬
‫واﻻ ٰ ِ َ ة ِ﴾ ﺑﺎﻟﻨﺎر ﴿ َ َ‬ ‫َْ‬ ‫َاﻟ ِ ْ ً ِ‬
‫‪‬‬

‫ﻠﻤﺔ ا ْ ﻜ ُ ْ ِ‬
‫ََِ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ْ ْ‬ ‫ۡ‬ ‫ْ‬ ‫ۡ‬ ‫ْ ۡ‬
‫اﻟﻜﻔﺮ‬
‫ُ ِ‬ ‫ﻗﺎﻟﻮاﻛﻠﻤﺔ‬
‫وﻟﻘﺪ َ ُ َ ِ َ َ‬
‫ﻗﺎﻟﻮا َ َ َ‬
‫ﺑﺎﷲ َﻣﺎ َ ُ‬
‫ﻳﺤﻠﻔﻮن ِ ِ‬
‫َ ِ ُ َ‬

‫اﻟﺪﻧﻴﺎ‬
‫َْ‬

‫‪‬‬ ‫‪355‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﺼﻠﺤ ِ ْ َ ﴿‪﴾﴾۷۵‬‬ ‫ﻟﻨﺼﺪﻗﻦ﴾ ﻓﻴﻪ إدﻏﺎم اﻟﺘﺎء ﰲ اﻷﺻﻞ ﰲ اﻟﺼﺎد ﴿ َ َ َ ُ ْ َ‬ ‫﴿َ ِ‬
‫‪‬‬
‫ﻣﻦ ِ‬ ‫وﻟﻨﻜﻮﻧﻦ ِ َ‬ ‫ﻓﻀﻠ ِ ٖ َ َ َ‬ ‫اﷲ َﻟ ِ ْﻦ ﺗٰ َﻨﺎ ِ ْ‬
‫ﻣﻦ َ ْ‬ ‫ﻣﻦ ٰﻋ َ َﺪ َ‬
‫ْ‬ ‫وﻣﻨْ ُ ْﻢ‬
‫وﻫﻮ ﺛﻌﻠﺒﺔ ﺑﻦ ﺣﺎﻃﺐ ﺳﺄل اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أن ﻳﺪﻋﻮ ﻟﻪ أن ﻳﺮزﻗﻪ اﷲ ﻣﺎﻻ وﻳﺆدي ﻣﻨﻪ ﻛﻞ ذي ﺣﻖ ﺣﻘﻪ‪،‬‬

‫‪‬‬
‫‪‬‬

‫وﺗﻮﻟﻮا﴾ ﻋﻦ‬
‫ﺑﺨﻠﻮا ﺑ ِ ٖ َ َ َ ْ‬
‫ﻓﻀﻠ ِ ٖ َ ِ ُ ْ‬ ‫ﻓﺪﻋﺎ ﻟﻪ ﻓﻮﺳﻊ ﻋﻠﻴﻪ ﻓﺎﻧﻘﻄﻊ ﻋﻦ اﳉﻤﻌﺔ واﳉﻤﺎﻋﺔ وﻣﻨﻊ اﻟﺰﻛﺎة ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﱃ‪َ ﴿ :‬ﻓﻠ َۤﻤﺎ ﺗٰ ُ ْﻢ ْ‬
‫ﻣﻦ َ ْ‬
‫ﻳﻠﻘﻮﻧ َ ٗ ﴾ أي اﷲ‬ ‫ﻓﺎﻋﻘﺒَ ُ ْﻢ﴾ أي ﻓﺼﲑ ﻋﺎﻗﺒﺘﻬﻢ ﴿ ِ َﻔﺎﻗًﺎ﴾ ﺛﺎﺑﺘﺎ ﴿ ِ ْ ُ ُ ْ‬
‫ﻗﻠﻮﺑ ِ ِ ْﻢ ا ِ ٰ َ ْﻳﻮم ِ َ ْ َ ْ‬ ‫ﻣﻌﺮﺿﻮن﴿‪َ ْ َ َ ﴿ ﴾﴾۷۶‬‬
‫ﻃﺎﻋﺔ اﷲ ﴿و ُﻢ ْ ِ ُ ْ َ‬

‫َ ِ‬
‫وﻣﻨْ ُ ْﻢ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ﺗﻨﺒﻴﻪ ّ‬
‫ﻫﺎم‪:‬‬

‫ْ ْ ٗ‬ ‫ْ‬
‫ﻳﻠﻘﻮﻧﻪ‬ ‫ﻗﻠﻮﺑ ِ ْ ِا ٰ ْ ِ‬
‫ﻳﻮم َ َ َ‬
‫ﻓﺎﻋﻘﺒ ْ ِ ً ۡ ۡ‬
‫ﻧﻔﺎﻗﺎ ِﰲ ُ ُ ِ‬
‫ََ َ َ ُ َ‬
‫َ‬
‫اﷲ‬
‫ﻣﻦ ٰﻋ َ َﺪ َ‬ ‫َ ِ‬
‫وﻣﻨْ ُ ْﻢ ْ‬
‫ﻓﻠﻠ‬

‫ِ ً‬
‫ﻧﻔﺎﻗﺎ‬
‫َ‬
‫ْ ْ ٗ‬
‫ﻳﻠﻘﻮﻧﻪ‬
‫َ َ َ‬

‫‪‬‬ ‫‪356‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﻳﻜﺬﺑﻮن﴿‪ ﴾﴾۷۷‬ﻓﻴﻪ‪ ،‬ﻓﺠﺎء ﺑﻌﺪ ذﻟﻚ إﱃ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ﺎﻧﻮا َ ْ ِ ُ ْ َ‬
‫وﺑﻤﺎ َ ُ ْ‬
‫وﻋﺪوہ ُ َ ِ َ‬ ‫اﺧﻠ َُﻔﻮا َ‬
‫اﷲ َﻣﺎ َ َ ُ ْ‬ ‫وﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﴿ ِ َ ۤ‬
‫ﺑﻤﺎ َ ْ‬
‫ﺑﺰﻛﺎﺗﻪ ﻓﻘﺎل‪)) :‬إن اﷲ ﻣﻨﻌﲏ أن أﻗﺒﻞ ﻣﻨﻚ(( ﻓﺠﻌﻞ ﳛﺜﻮ اﻟﱰاب ﻋ رأﺳﻪ ﺛﻢ ﺟﺎء ﺑﻬﺎ إﱃ أﰊ ﺑﻜﺮ ﻓﻠﻢ ﻳﻘﺒﻠﻬﺎ ﺛﻢ‬
‫‪‬‬

‫اﻟﻢ َ ْﻌﻠ َُﻤﻮا﴾ أي اﳌﻨﺎﻓﻘﻮن ﴿ َان اﷲَ َ ْﻌﻠ َُﻢ ِ ُ ْﻢ﴾ ﻣﺎ‬
‫إﱃ ﻋﻤﺮ ﻓﻠﻢ ﻳﻘﺒﻠﻬﺎ ﺛﻢ إﱃ ﻋﺜﻤﺎن ﻓﻠﻢ ﻳﻘﺒﻠﻬﺎ وﻣﺎت ﰲ زﻣﺎﻧﻪ ﴿ َ َ ْ‬
‫اﻟﻐﻴﻮب﴿‪ ﴾﴾۷۸‬ﻣﺎ ﻏﺎب ﻋﻦ اﻟﻌﻴﺎن ‪ ،‬وﳌﺎ ﻧﺰﻟﺖ‬ ‫ﻋﻼم ْ ُ ُ ْ ِ‬ ‫أﺳﺮوه ﰲ أﻧﻔﺴﻬﻢ ﴿ َ َ ْ‬
‫وﻧﺠﻮٰ ُ ْﻢ﴾ ﻣﺎ ﺗﻨﺎﺟﻮا ﺑﻪ ﺑﻴﻨﻬﻢ ﴿ َواَن اﷲَ َ ُ‬
‫آﻳﺔ اﻟﺼﺪﻗﺔ ﺟﺎء رﺟﻞ ﻓﺘﺼﺪق ﺑﺸﻲء ﻛﺜﲑ ﻓﻘﺎل اﳌﻨﺎﻓﻘﻮن‪ُ :‬ﻣﺮاء‪ ،‬وﺟﺎء رﺟﻞ ﻓﺘﺼﺪق ﺑﺼﺎع ﻓﻘﺎﻟﻮا ‪ :‬إن اﷲ ﻏﲏ‬
‫‪‬‬

‫ﻣﻦ ْ ُ ْ ِ‬
‫اﻟﻤﺆﻣﻨ ِ ْ َ ِ‬ ‫ﻳﻠﻤﺰون﴾ َﻳﻌﻴﺒﻮن ﴿ ْ ُ‬
‫اﻟﻤﻄﻮﻋ ِ ْ َ ﴾ اﳌﺘﻨﻔﻠﲔ ﴿ ِ َ‬ ‫ﻳﻦ﴾ ﻣﺒﺘﺪأ ﴿ َ ْ ِ ُ ْ َ‬ ‫ﻋﻦ ﺻﺪﻗﺔ ﻫﺬا‪ ،‬ﻓ ل ‪ِ َ ﴿ :‬‬
‫اﻟﺬ ْ َ‬

‫‪‬‬
‫ون ِﻣﻨْ ُ ْﻢ﴾ واﳋﱪ ﴿ َﺳ ِ َ اﷲ ُ ِﻣﻨْ ُ ْﻢ﴾ ﺟﺎزاﻫﻢ ﻋ‬ ‫ﻻﻳﺠﺪون ِاﻻ ُﺟ ْ َﺪ ُ ْﻢ﴾ ﻃﺎﻗﺘﻬﻢ ﻓﻴﺄﺗﻮن ﺑﻪ ﴿ َ َ ْ‬
‫ﻓﻴﺴ َ ُ ْ َ‬ ‫ﻳﻦ َ َ ِ ُ ْ َ‬
‫واﻟﺬ ْ َ‬
‫اﻟﺼﺪﻗﺖِ َ ِ‬
‫َٰ‬
‫اﺳﺘﻐ ِ ْ ﴾ ﻳﺎ ﳏﻤﺪ ﴿ َﻟ ُ ْﻢ َ ْاو َﻻ َ ْ َ ْ‬
‫ﺴﺘﻐ ِ ْ َﻟ ُ ْﻢ﴾ ‪..............................‬‬ ‫اﻟﻴﻢ﴿‪ْ َ ْ ِ ﴿﴾﴾۷۹‬‬ ‫ﺳﺨﺮﻳﺘﻬﻢ ﴿ َ َوﻟ ُ ْﻢ َ َ ٌ‬
‫ﻋﺬاب َ ِ ْ ٌ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ْ‬
‫ﻣﻨ ْ‬
‫ﺳﺨﺮ اﷲ ُ ِ ُ‬
‫ِ‬ ‫اَ َّ ِ ﻳْﻦ‬
‫َ َ‬ ‫َ‬

‫ْ‬
‫ﺳﺮﻫﻢ‬
‫ِ َّ ُ‬

‫ﻳﻦ َ ْ ِ ُ ْ َ‬
‫ﻳﻠﻤﺰون‬ ‫اﻟﺬ ْ َ‬
‫َ ِ‬
‫ْ‬
‫ﻣﻨ ْ‬
‫ﺳﺨﺮ اﷲ ُ ِ ُ‬
‫ِ‬
‫َ َ‬

‫‪‬‬ ‫‪357‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫ﲣﻴﲑ ﻟﻪ ﰲ اﻻﺳﺘﻐﻔﺎر وﺗﺮﻛﻪ‪ ،‬ﻗﺎل ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪)) :‬إﱐ ﺧﲑت ﻓﺎﺧﱰت ﻳﻌﲏ اﻻﺳﺘﻐﻔﺎر(( رواه اﻟﺒﺨﺎري‬
‫َﻓﻠ َْﻦ ْﻐ ِ َ اﷲُ َﻟ ُ ْﻢ﴾ ﻗﻴﻞ اﳌﺮاد ﺑﺎﻟﺴﺒﻌﲔ اﳌﺒﺎﻟﻐﺔ ﰲ ﻛﺜﺮة اﻻﺳﺘﻐﻔﺎر‪ ،‬وﰲ اﻟﺒﺨﺎري‬ ‫﴿ِْ‬
‫ان َ ْ َ ْ‬
‫ﺴﺘﻐ ِ ْ َﻟ ُ ْﻢ َﺳﺒْﻌِ ْ َ َ ً‬
‫ﻣﺮة‬
‫ﺣﺪﻳﺚ ))ﻟﻮ أﻋﻠﻢ أﱐ ﻟﻮ زدت ﻋ اﻟﺴﺒﻌﲔ ﻏﻔﺮ ﻟﺰدت ﻋﻠﻴﻬﺎ((‪ ،‬وﻗﻴﻞ اﳌﺮاد اﻟﻌﺪد اﳌﺨﺼﻮص ﳊﺪﻳﺜﻪ أﻳﻀﺎ ))وﺳﺄزﻳﺪ‬
‫‪‬‬

‫ﺴﺘﻐ ِ ْ َﻟ ُ ْﻢ﴾ ﴿ ٰذﻟ ِ َ ِ َﺑﺎﻧ ُ ْﻢ َﻛ َ ُ ْوا‬

‫اﺳﺘﻐ َ ْ َت َﻟ ُ ْﻢ َ ْام َ ْﻟﻢ َ ْ َ ْ‬ ‫ﻋ اﻟﺴﺒﻌﲔ(( ﻓﺒﲔ ﻟﻪ ﺣﺴﻢ اﳌﻐﻔﺮة ﺑﺂﻳﺔ ﴿ َ َ ٓ ٌ‬
‫ﺳﻮاء َﻋﻠ َْﻴ ِ ْﻢ َ ْ َ ْ‬
‫اﻟﻤﺨﻠﻔﻮن﴾ ﻋﻦ ﺗﺒﻮك ‪.....................................‬‬ ‫اﻟﻔﺴﻘ ِ ْ َ ﴿‪َ ِ َ ﴿ ﴾﴾۸۰‬ح ْ ُ َ ُ ْ َ‬ ‫ورﺳﻮﻟ ِ ٖ َواﷲُ َﻻﻳَ ْ ِﺪي ْ َ ْ َ‬
‫اﻟﻘﻮم ْ ٰ ِ‬ ‫ِﺑﺎﷲِ َ َ ُ ْ‬

‫ﻃﻮﻋﺎ ْ‬
‫او ْ ً‬ ‫ْ‬ ‫ۡ ۡ‬
‫ﻛﺮﻫﺎ‬‫َ‬ ‫اﻧﻔﻘﻮا َ ً َ‬
‫َ ِ ُ‬

‫ان َ ْ َ ْ‬
‫ﺴﺘﻐ ِ ْ َﻟ ُ ْﻢ َﺳﺒْﻌِ ْ َ َ ً‬
‫ﻣﺮة‬ ‫ِْ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫َﺳﺒْﻌِ ْ َ َ ً‬
‫ﻣﺮة‬

‫ۡ ْ ْ ْ ْ‬
‫اﺳﺘﻐﻔﺮت ﻟ ْ‬ ‫ٌ‬
‫ﻋﻠﻴ ِ َ َ َ َ َ ُ‬
‫ﺳﻮآء َ َ‬
‫َ َ‬

‫ۡ‬ ‫ْ‬
‫ﻏﻔﻮ ٌر َّ ِ‬
‫رﺣﻴﻢ‬ ‫ۡ‬
‫ﻓﺎﻧﻚ َ ُ‬
‫ۡ‬
‫ﻋﺼﺎ ِ َ ِ َّ َ‬ ‫وﻣﻦ‬
‫َ َ‬ ‫َ َ‬

‫ٰذﻟ ِ َ‬

‫‪‬‬ ‫‪‬‬
‫ُْ َ ُْ َ‬
‫اﻟﻤﺨﻠﻔﻮن‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪358‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫وﻗﺎﻟﻮا﴾ أي‬
‫ﻴﻞ اﷲ ِ َ َ ُ ْ‬ ‫ﺪوا ِ َ ْ ٰ‬
‫ﺑﺎﻣﻮﻟ ِ ِ ْﻢ َوا َ ْ ُ ِ‬
‫ﻔﺴ ِ ْﻢ ِ ْ َﺳ ِ ْ ِ‬ ‫ﻳﺠ ِ ُ ْ‬ ‫رﺳﻮل اﷲ ِ َو َ ِ ُﻮا َ ْ‬
‫ان ٰ‬ ‫ﺑﻤﻘﻌﺪِ ِ ْﻢ﴾ أي ﺑﻘﻌﻮدﻫﻢ ﴿ ِ ٰ َ‬
‫ﺧﻠﻒ﴾ أي ﺑﻌﺪ ﴿ َ ُ ْ ِ‬ ‫﴿ َِ ْ َ‬
‫اﺷﺪ َ ا﴾ ﻣﻦ ﺗﺒﻮك‪ ،‬ﻓﺎﻷوﱃ أن ّﻳﺘﻘﻮﻫﺎ‬ ‫ﻨﻢ َ َ‬
‫ﻧﺎر َﺟ َ َ‬
‫ﻗﻞ َ ُ‬ ‫ﻗﺎل ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﴿ َ َ‬
‫ﻻﺗﻨ ْ ِ ُ ْوا﴾ ﲣﺮﺟﻮا إﱃ اﳉﻬﺎد ﴿ ِ اﻟْ َ ُ ْ‬
‫ﻮن﴿‪ ﴾﴾۸۱‬ﻳﻌﻠﻤﻮن ذﻟﻚ ﻣﺎ ﲣﻠﻔﻮا ﴿ َ ْ َ ْ َ ُ ْ‬
‫) (‬
‫ﻓﻠﻴﻀﺤﻜﻮا َﻗﻠ ًِْﻴﻼ﴾ ﰲ اﻟﺪﻧﻴﺎ ﴿وﻟْ َ ْ ُ ْ‬
‫ﺒﻜﻮا﴾ ﰲ‬ ‫ﺑﱰك اﻟﺘﺨﻠﻒ ﴿ َ ْﻟﻮ َ ُ ْ‬
‫ﺎﻧﻮا َﻔ َْﻘ ُ ْ َ‬
‫رﺟﻌ َ ﴾ ردك ﴿اﷲ ُ﴾ ﻣﻦ ﺗﺒﻮك‬ ‫ﻓﺎن َ َ‬ ‫ﻳﻜﺴﺒﻮن﴿‪ ﴾﴾۸۲‬ﺧﱪ ﻋﻦ ﺣﺎﳍﻢ ﺑﺼﻴﻐﺔ اﻷﻣﺮ ﴿ َ ِ ْ‬
‫ﺎﻧﻮا َ ْ ِ ُ ْ َ‬ ‫ﺟﺰاء ِ َﺑﻤﺎ َ ُ ْ‬ ‫اﻵﺧﺮة ﴿ َﻛﺜ ِ ْ ًا َ َ ٓ‬
‫وج﴾ ﻣﻌﻚ إﱃ ﻏﺰوة أﺧﺮى ﴿َﻓـ ُ ْ‬
‫ﻘﻞ﴾ ﳍﻢ‬ ‫ﻃﺎ‪ٍِ َ Ò‬ﻔﺔ ﻣﻨْ ُ ْﻢ﴾ ﳑﻦ ﲣﻠﻒ ﺑﺎﳌﺪﻳﻨﺔ ﻣﻦ اﳌﻨﺎﻓﻘﲔ ﴿ َ ْ َ ْ َ ُ ْ َ‬
‫ﻓﺎﺳﺘﺎذﻧﻮک ِﻟﻠْ ُ ُ ْ ِ‬ ‫﴿ا ِ ٰ َ ٓ‬

‫ٰ‬
‫ﺧﻠﻒ‬
‫ِ َ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ۡ‬ ‫ْ‬
‫ﻳﻔﻘﻬﻮن‬
‫َ َ ُ َ‬
‫ْ‬
‫ﻟﻮ‬‫َ‬

‫ﻓ َْ ْ َ ُْ‬
‫َﻠﻴﻀﺤﻜﻮا َ ِ ْ ً‬
‫ﻗﻠﻴﻼ‬

‫ﻣ ْﻨ ْ‬
‫ِ ُ‬

‫‪‬‬ ‫‪359‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﺨﻠﻔِ ْ َ ﴿‪ ﴾﴾۸۳‬اﳌﺘﺨﻠﻔﲔ ﻋﻦ اﻟﻐﺰو‬ ‫اول َﻣﺮة ٍ َ ْ ُ ُ ْ‬
‫ﻓﺎﻗﻌﺪوا َﻣ َﻊ ْ ٰ ِ‬ ‫ﺘﻢ ِ ْ ُ ُ ْ‬
‫ﺑﺎﻟﻘﻌﻮد ِ َ َ‬ ‫رﺿ ْ ُ ْ‬
‫اﻧﻜﻢ َ ِ‬ ‫ﻘﺘﻠﻮا َﻣ ِ َ َ ُ‬
‫ﻋﺪوا ِ ُ ْ‬ ‫وﻟﻦ ُ ٰ ِ ُ ْ‬ ‫ﺟﻮا َﻣ ِ َ َ َ ً‬
‫اﺑﺪا َ ْ‬ ‫﴿ ْ‬
‫ﻟﻦ ﺗَ ْ ُ ُ ْ‬
‫ﻣﻦ اﻟﻨﺴﺎء واﻟﺼﺒﻴﺎن وﻏﲑﻫﻢ‪ ،‬وﳌﺎ ﺻ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋ اﺑﻦ أﰊ ﻧﺰل‪َ َ ﴿ :‬‬
‫وﻻ ُ َﺼﻞ َﻋ َ َ ٍ‬
‫اﺣﺪ ﻣﻨْ ُ ْﻢ‬
‫ﻓﺴﻘﻮن﴿‪ ﴾﴾۸۴‬ﻛﺎﻓﺮون‬ ‫وﻣﺎﺗﻮا َو ُ ْﻢ ٰ ِ ُ ْ َ‬ ‫ﻘﻢ َﻋ ٰ َﻗ ْ ِہٖ﴾ ﻟﺪﻓﻦ أو زﻳﺎرة ﴿ ِاﻧ ُ ْﻢ َﻛ َ ُ ْوا ِﺑﺎﷲِ َ َ ُ ْ‬
‫ورﺳﻮﻟ ِ ٖ َ َ ُ ْ‬
‫) (‬
‫اﺑﺪا َوﻻ َ ُ ْ‬ ‫ﻣﺎت َ َ ً‬‫َ‬
‫ون﴿‪َ﴿ ﴾﴾۸۵‬و ِ َ ۤ‬
‫اذا ا ْ َِ ْ‬
‫ُﻧﺰﻟﺖ‬ ‫اﻟﺪﻧﻴﺎ َو َﺗﺰ ْ َ َﻖ﴾ ﲣﺮج ﴿اَ ْ ُ ُ‬
‫ﻔﺴ ُ ْﻢ َو ُ ْﻢ ﻛ ٰ ِ ُ ْ َ‬ ‫ان َﻌﺬﺑَ ُ ْﻢ ﺑ ِ َﺎ ِ ْ َ‬
‫ﻳﺮﻳﺪ اﷲُ َ ْ‬ ‫اوﻟﺪ ُ ْﻢ ِ َ‬
‫اﻧﻤﺎ ُ ِ ْ ُ‬ ‫وﻻ ُ ْﻌﺠ ِﺒ ْ َ َ ْ ٰ‬
‫اﻣﻮﻟُ ُ ْﻢ َو َ ْ ٰ ُ‬ ‫﴿َ َ‬
‫اﻟﻄﻮل﴾ ذوو‬ ‫رﺳﻮﻟ ِ ِ ْ َ ْ َ‬
‫اﺳﺘﺎذﻧ َ َ ا ُُوﻟﻮا ْ ِ‬ ‫ﺪوا َﻣ َﻊ َ ُ ْ‬‫وﺟ ِ ُ ْ‬ ‫ان﴾ أي ﺑﺄن ﴿ ِ ُ ْ‬
‫ﻣﻨﻮا ِﺑﺎﷲ ِ َ ٰ‬ ‫ﺳﻮرة﴾ أي ﻃﺎﺋﻔﺔ ﻣﻦ اﻟﻘﺮآن ﴿ َ ْ‬ ‫َُْ ٌ‬

‫ﻟﻦ ﺗَ ْ ُ ُ ْ‬
‫ﺟﻮا‬ ‫ْ‬ ‫ﻓَـ ُ ْ‬
‫ﻘﻞ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫اﺣﺪٍ ﻣﻨْ ُ ْﻢ‬
‫ََ‬ ‫َ َوﻻ ُ َﺼﻞ ﻋَ‬

‫ﻘﻢ َﻋ ٰ َﻗ ْ ِٖہ‬
‫وﻻ َ ُ ْ‬
‫َ‬
‫ْ‬
‫وﻻﺗﻘﻢ‬
‫َّ َ َ ُ‬

‫اﻣﻮﻟُ ُ ْﻢ‬ ‫َ َوﻻ ُ ْ ِ‬

‫ﻌﺠﺒْ َ َ ْ ٰ‬

‫ْ‬
‫ان‬‫َ‬

‫‪‬‬ ‫‪360‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﺨﻮاﻟﻒ﴾ ﲨﻊ ﺧﺎﻟﻔﺔ أي اﻟﻨﺴﺎء اﻟﻼﰐ ﲣﻠﻔﻦ‬ ‫ﺑﺎن ُ ْ ُ ْ‬
‫ﻳﻜﻮﻧﻮا َﻣ َﻊ ْ َ َ ِ ِ‬ ‫ﻳﻦ﴿‪ْ ُ َ ﴿ ﴾﴾۸۶‬‬
‫رﺿﻮا ِ َ ْ‬ ‫ذرﻧﺎ َ ُ ْ‬
‫ﻧﻜﻦ ﻣ َﻊ ْ ٰ‬
‫اﻟﻘﻌِﺪِ ْ َ‬ ‫اﻟﻐﲎ ﴿ ِﻣﻨْ ُ ْﻢ َ َ ُ ْ‬
‫وﻗﺎﻟﻮا َ ْ َ‬
‫ﻔﺴ ِ ْﻢ َوا ُوﻟ ِ َ ﻟَ ُ ُﻢ‬ ‫ﺪوا ِ َ ْ ٰ‬
‫ﺑﺎﻣﻮﻟ ِ ِ ْﻢ َوا َ ْ ُ ِ‬ ‫ﻣﻌ ٗ ٰﺟ َ ُ ْ‬ ‫ﻳﻦ َ ُ ْ‬
‫ﻣﻨﻮا َ َ‬ ‫واﻟﺬ ْ َ‬ ‫ﻮن﴿‪ ﴾﴾۸۷‬اﳋﲑ ﴿ ٰﻜ ِِﻦ ُ ْ ُ‬
‫اﻟﺮﺳﻮل َ ِ‬ ‫وﻃﺒ ِ َﻊ َﻋ ٰ ُ ُ ْ‬
‫ﻗﻠﻮﺑ ِ ِ ْﻢ َﻓ ُ ْﻢ َﻻ َﻔ َْﻘ ُ ْ َ‬ ‫ﰲ اﻟﺒﻴﻮت ﴿ َ ُ‬
‫اﻻﻧ ْ ٰﺮ ُ‬ ‫ﻣﻦ َ ْ‬
‫ﺗﺤﺘ ِ َﺎ ْ َ‬ ‫ﺮي ِ ْ‬ ‫ﺟﻨﺖ َﺗﺠْ ِ ْ‬ ‫ْﻠﺤﻮن﴿‪ ﴾﴾۸۸‬أي اﻟﻔﺎﺋﺰون ﴿ َ َاﻋﺪ اﷲُ َﻟ ُ ْﻢ َ ٍ‬ ‫اﻟﺨ ْ ٰ ُت﴾ ﰲ اﻟﺪﻧﻴﺎ واﻵﺧﺮة ﴿ َوا ُوﻟ ِ َ ُ ُﻢ ْاﻟﻤُﻔ ِ ُ ْ َ‬ ‫َْ‬
‫اﻟﻤﻌﺬرون﴾ ﺑﺈدﻏﺎم اﻟﺘﺎء ﰲ اﻷﺻﻞ ﰲ اﻟﺬال أي اﳌﻌﺘﺬرون ﲟﻌﲎ‬ ‫اﻟﻌﻈﻴﻢ﴿‪َ ٓ َ َ ﴿ ﴾﴾۸۹‬‬
‫وﺟﺎء ْ ُ َ ُ ْ َ‬ ‫ﻳﻦ ِ ْ‬
‫ﻓﻴ َﺎ ٰذﻟ ِ َ ْ َ ْ‬
‫اﻟﻔﻮ ُز ْ َ ِ ْ ُ‬ ‫ِٰ‬
‫ﺧﻠﺪِ ْ َ‬
‫ﻟﻴﺆذن َﻟ ُ ْﻢ﴾ ﰲ اﻟﻘﻌﻮد ﻟﻌﺬرﻫﻢ ﻓﺄذن ﳍﻢ‬
‫اب﴾ إﱃ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ ِ ُ ْ َ َ‬ ‫اﳌﻌﺬورﻳﻦ وﻗﺮئ ﺑﻪ ﴿ ِ َ‬
‫‪‬‬
‫ﻣﻦ ْاﻻ َ ْ َ ِ‬
‫ورﺳﻮﻟ ٗ ﴾ ﰲ ادﻋﺎء اﻹﳝﺎن ﻣﻦ ﻣﻨﺎﻓﻘﻲ اﻷﻋﺮاب ﻋﻦ اﳌﺠﻲء ﻟﻼﻋﺘﺬار ﴿ َ ُ ِ ْ ُ‬ ‫﴿َ َ َ َ‬
‫‪‬‬
‫ﻳﻦ‬
‫اﻟﺬ ْ َ‬
‫ﺳﻴﺼﻴﺐ ِ‬ ‫اﷲ َ َ ُ ْ َ‬ ‫ﻳﻦ َ َ ُ‬
‫ﻛﺬﺑﻮا َ‬ ‫اﻟﺬ ْ َ‬
‫وﻗﻌﺪ ِ‬
‫ﻳﻦ‬
‫اﻟﺬ ْ َ‬ ‫اﻟﻤﺮْ ٰ ﴾ ﻛﺎ ُﻟﻌ ْﻤﻲ واﻟ َّﺰﻣٰﲎ ﴿ َ َ‬
‫وﻻ َﻋ َ ِ‬ ‫اﻟﻀﻌﻔﺎءِ﴾ ﻛﺎﻟﺸﻴﻮخ ﴿ َ َ‬
‫وﻻ َﻋ َ ْ َ‬ ‫ََٓ‬ ‫اﻟﻴﻢ﴿‪َ ْ َ ﴿ ﴾﴾۹۰‬‬
‫ﻟﻴﺲ َﻋ َ‬ ‫َﻛ َ ُ ْوا ِﻣﻨْ ُ ْﻢ َ َ ٌ‬
‫ﻋﺬاب َ ِ ْ ٌ‬
‫ﻳﻨﻔﻘﻮن﴾ ﰲ اﳉﻬﺎد ﴿ َ َ ٌج﴾ إﺛﻢ ﰲ اﻟﺘﺨﻠﻒ ﻋﻨﻪ ‪......................................................‬‬ ‫ﻻﻳﺠﺪون َﻣﺎ ُ ْ ِ ُ ْ َ‬
‫َ َ ُِْ َ‬

‫ْ‬
‫اﻟﻄﻮل‬
‫اوﻟﻮا َّ ِ‬
‫ُ ُ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫ٌ‬ ‫ٰۡ ٌ‬ ‫ۡ‬
‫ﺣﺴﺎن‬‫ﺧﲑت ِ‬ ‫ﻓﻴﻬﻦ َ‬
‫ِ ِ َّ‬
‫َ‬

‫ورﺳﻮﻟ ٗ‬ ‫ﻳﻦ َ َ ُ‬
‫ﻛﺬﺑﻮا اﷲَ َ َ ُ ْ َ‬ ‫اﻟﺬ ْ َ‬
‫وﻗﻌﺪ ِ‬
‫َََ َ‬

‫ﻳﻦ َﻛ َ ُ ْوا‬
‫اﻟﺬ ْ َ‬
‫ِ‬
‫اﻟﻀﻌﻔ َٓﺎءِ‬
‫َ‬ ‫ﻟﻴﺲ ﻋَ َ‬ ‫َْ َ‬

‫‪‬‬ ‫‪361‬‬
‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬
‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬
‫‪G‬‬

‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬
‫اﻟﻤﺤﺴﻨ ِ ْ َ ﴾ ﺑﺬﻟﻚ ﴿ ِ ْ‬ ‫ورﺳﻮﻟ ِ ٖ ﴾ ﰲ ﺣﺎل ﻗﻌﻮدﻫﻢ ﺑﻌﺪم اﻹرﺟﺎف واﻟﺘﺜﺒﻴﻂ‪ ،‬واﻟﻄﺎﻋﺔ ﴿ َﻣﺎ َﻋ َ ْ ُ ْ ِ‬ ‫﴿َِ‬
‫‪‬‬
‫ﻣﻦ‬ ‫اذا َ َ ُ ْ‬
‫ﺼﺤﻮا َ َ ُ ْ‬
‫رﺣﻴﻢ﴿‪ ﴾﴾۹۱‬ﺑﻬﻢ ﰲ اﻟﺘﻮﺳﻌﺔ ﰲ ذﻟﻚ ﴿ َ‬ ‫ﻴﻞ﴾ ﻃﺮﻳﻖ ﺑﺎﳌﺆاﺧﺬة ﴿ َواﷲُ َ ُ ْ ٌ‬
‫ﻏﻔﻮر﴾ ﳍﻢ ﴿ ِ ْ ٌ‬
‫‪‬‬
‫اﺗﻮک‬ ‫ﻳﻦ ِ َ‬
‫اذا َ ۤ‬
‫ﻣﺎ َ َ ْ َ‬ ‫اﻟﺬ ْ َ‬
‫وﻻ َﻋ َ ِ‬ ‫َﺳ ِ ْ ٍ‬
‫اﺣﻤﻠﻜﻢ ﻋَﻠَﻴْ ِ﴾ ﺣﺎل ﴿ َ َ ْ‬
‫ﺗﻮﻟﻮا﴾‬ ‫ﻣﺎ َ ْ ِ ُ ُ ْ‬‫اﺟﺪ َ ۤ‬ ‫ﻟﺘﺤﻤ ِ َﻠ ُ ْﻢ﴾ ﻣﻌﻚ إﱃ اﻟﻐﺰو وﻫﻢ ﺳﺒﻌﺔ ﻣﻦ اﻷﻧﺼﺎر وﻗﻴﻞ ﺑﻨﻮ ﻣﻘﺮن ﴿ ُ ْ َ‬
‫ﻗﻠﺖ َ ۤﻻ َ ِ ُ‬ ‫َِ ْ‬
‫ﺣﺰﻧﺎ﴾ ﻷﺟﻞ ﴿ َاﻻ َ ِ ُ ْ‬
‫ﻳﺠﺪوا َﻣﺎ‬ ‫ﻣﻦ﴾ ﻟﻠﺒﻴﺎن ﴿ ْ ِ‬
‫اﻟﺪﻣﻊ َ َ ً‬ ‫ﺟﻮاب إذا أي اﻧﺼﺮﻓﻮا ﴿ َواﻋْ ُﻨ ُ ُ ْﻢ َ ِ ْ ُ‬
‫ﻔﻴﺾ﴾ ﺗﺴﻴﻞ ﴿ ِ َ‬
‫ﺑﺎن ُ ْ ُ ْ‬
‫ﻳﻜﻮﻧﻮا َﻣ َﻊ ْ َ َ ِ ِ‬
‫اﻟﺨﻮاﻟﻒ‬ ‫رﺿﻮا ِ َ ْ‬ ‫ﺴﺘﺎذﻧﻮﻧ َ َ ﴾ ﰲ اﻟﺘﺨﻠﻒ ﴿ َو ُ ْﻢ َ ْ ِ َ ٓ ُ‬
‫اﻏﻨﻴﺎء َ ُ ْ‬ ‫ﻳﻦ َ ْ َ ْ ِ ُ ْ‬
‫اﻟﺬ ْ َ‬
‫ﻴﻞ َﻋ َ ِ‬ ‫ﻳﻨﻔﻘﻮن﴿‪ ﴾﴾۹۲‬ﰲ اﳉﻬﺎد ﴿ ِ َ‬
‫اﻧﻤﺎ اﻟﺴ ِ ْ ُ‬ ‫ُُِْْ َ‬
‫‪‬‬

‫َﻤﻮن﴿‪ ﴾﴾۹۳‬ﺗﻘﺪم ﻣﺜﻠﻪ ‪.‬‬ ‫وﻃﺒ َﻊ اﷲُ َﻋ ٰ ُ ُ ْ‬

‫ﻗﻠﻮﺑ ِ ِ ْﻢ َﻓ ُ ْﻢ َﻻ َ ْﻌﻠ ُ ْ َ‬ ‫َ ََ‬
‫‪0 0‬‬

‫‪0 0‬‬
‫َّ ۡ‬ ‫ْ‬ ‫ْ‬
‫ﺗﻮﻟﻮا‬ ‫اﺗﻮك‬ ‫ُﻗﻠﺖ‬
‫ََ‬ ‫ََ َ‬ ‫َ‬

‫َ َ ۡ ِ‬
‫ﻋﻠﻴﻪ‬

‫اﻧﻤﺎ‬
‫ِ َّ َ‬ ‫اﻧﻤﺎ اﻟﺴ ِ ْ ُ‬
‫ﻴﻞ‬ ‫َِ‬

‫‪‬‬ ‫‪‬‬
‫ﺑﺎن ُ ۡ ۡ‬‫ۡ‬ ‫ۡ‬
‫ﻳﻜﻮﻧﻮا‬
‫ُ‬ ‫رﺿﻮا ِ َ َّ‬
‫َ ُ‬

‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬
‫‪362‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬

‫‪‬ر ‪ ‬ا‪ ‬د ‪‬ث‬

‫‪0‬‬

‫‪0‬‬
‫ْ‬
‫ِاذ‬
‫ُ ْ‬
‫رﺑﻜﻢ‬ ‫ۡ ۡ‬ ‫ْ‬
‫ﺴﺘﻐﻴﺜﻮن َ َّ‬
‫َ َِ ُ َ‬

‫‪‬‬ ‫‪363‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬ ‫‪‬‬
 ‫ۡۤ‬ ‫ْ‬

‫‪‬‬ ‫‪‬‬
‫واﻋﻠﻤﻮا‬
‫َ ُ‬ ‫َ‬

‫ْ‬ ‫ٰ‬ ‫ً‬

‫ﻃﻴﺒﺔ ِﰲۡ َ ّ ِ‬
‫ﺟﻨﺖ َ ٍ‬
‫ﻋﺪن‬ ‫ٰ ِ‬
‫وﻣﺴﻜﻦ‬
‫َ َ ِّ َ‬ ‫َ َ‬

‫‪……………‬‬
‫‪0‬‬

‫‪0‬‬

‫‪‬‬ ‫‪364‬‬ ‫ا ُﳌ َﺠﻠ َُّﺪ اﻟ َّﺜ ْ‬

‫ﺎﱐ‬ ‫‪‬‬