‫‪٥‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺇﺭﺷﺎﺩﺍﺕ ﰲ ﺑﻌﺾ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ‬

‫ﻳﻌﺪ ﺍﻟﺘﺸﺎﺑﻪ ﰲ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﲰﺔ ﻣﻦ ﺍﻟﺴﻤﺎﺕ ﺍﳋﺎﺻﺔ‬
‫ﺍﻟﱵ ﲤﻴﺰ ‪‬ﺎ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﺃﻭﻻﻫﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳊﻔﺎﻅ ﻭﺍﻟﺒﺎﺣﺜﲔ ﻋﻨﺎﻳﺔ‬
‫ﻓﺎﺋﻘﺔ ﺗﻠﻴﻖ ‪‬ﺎ ﻭﲝﺎﺟﺘﻬﺎ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﻣﻜﺎﻥ‪ ،‬ﻓﺄﻟﻔﻮﺍ ﻣﺎ ﺃﻟﻔﻮﺍ‪،‬‬
‫ﻟﻜﻨﻬﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻜﻴﻔﻴﺔ ﻭﺍﻷﺳﻠﻮﺏ ﻭﺍﻟﻄﺮﺡ ﳍﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ‬
‫ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﻭﻣﻨﻬﺠ‪‬ﺎ ﻟﻀﺒﻂ ﻫﺬﻩ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﺤﻔﺎﻅ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻟﺴﺎﺑﻖ ﻗﺪ ﺍﻧﺘﻬﺞ ﻣﻨﻬﺠ‪‬ﺎ ﳏﺪﻭﺩ‪‬ﺍ‬
‫ﻭﻣﺘﻜﺮﺭ‪‬ﺍ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﳎﺮﺩ ﺫﻛﺮ ﺍﻵﻳﺎﺕ ﺍﳌﺘﺸﺎ‪‬ﺔ ﻭﺍﻟﺴﻮﺭ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻴﻬﺎ‬
‫ﺩﻭﻥ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻛﻴﻔﻴﺔ ﺗﻔﺎﺩﻱ ﻫﺬﺍ ﺍﻟﻠﺒﺲ ﺍﳌﺘﻮﻗﻊ ﻭﺍﳌﺘﺸﺎﺑﻪ ﻣﻦ‬
‫ﺍﻵﻳﺎﺕ)‪ (١‬ﻓﺈﱐ ﻭﺑﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻚ ﻭﺑﻌﺪ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﷲ ﺃﻗﺪﻡ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬
‫ﺍﻟﺒﺴﻴﻂ ﺍﳌﺘﻮﺍﺿﻊ ﰲ ﺻﻮﺭﺗﻪ ﻭﻃﺮﻳﻘﺘﻪ ﺍﳋﺎﺻﺔ ﺁﻣﻼ ﰲ ﺃﻥ ﻳﻌﲔ ﺍﳊﻔﺎﻅ‬
‫ﻋﻠﻰ ﺇﺗﻘﺎﻥ ﺣﻔﻈﻬﻢ‪ ،‬ﺳﺎﺋﻼ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﳌﻌﻮﻧﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﻣﺸﲑ‪‬ﺍ ﻗﺒﻞ‬
‫ﺫﻟﻚ ﺇﱃ ﺑﻌﺾ ﺍﻟﺘﻨﺒﻴﻬﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪.‬‬
‫ﺗﺮﺩﺩﺕ ﻛﺜﲑ‪‬ﺍ ﰲ ﺇﺻﺪﺍﺭ ﻫﺬﺍ ﺍﻟﻜﺘﻴﺐ‪ ،‬ﻭﺧﺎﺻﺔ ﺑﻌﺪﻣﺎ ﲰﻌﺖ ﻣﻦ‬

‫)‪ (١‬ﻋﻨﺪﻣﺎ ﺃﺫﻛﺮ ﻛﻠﻤﺔ )ﺍﳌﺘﺸﺎ‪‬ﺔ‪ ،‬ﺍﻻﺧﺘﻼﻑ‪ ،‬ﺍﻟﻠﺒﺲ( ﻓﻼ ﻳﺮﺩ ﰲ ﺫﻫﻦ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ‬
‫ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺇﺷﻜﺎﻻﺕ ﺑﻞ ﻛﻠﻪ ﺻﺪﻕ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ ﻻ ﻳﻌﺘﺮﻳﻪ ﺍﻟﻨﻘﺺ ﻭﺍﳋﻄﺄ ﰲ‬
‫ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﻭﺇﳕﺎ ﺃﺭﻳﺪ ﺑﺎﳌﺘﺸﺎﺑﻪ‪ :‬ﺍﻵﻳﺎﺕ ﺍﳌﺘﺸﺎ‪‬ﺔ ﺍﳌﻜﺮﺭﺓ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﻮﺿﻊ‬
‫ﻭﺳﻮﺭﺓ ﰲ ﻛﺘﺎﺏ ﺍﷲ ﻭﻛﻴﻒ ﻳﻀﺒﻄﻬﺎ ﺍﳊﺎﻓﻆ ﺃﺛﻨﺎﺀ ﻗﺮﺍﺀﺗﻪ ﻭﻣﺮﺍﺟﻌﺘﻪ ﺩﻭﻥ ﺧﻄﺄ‬
‫ﻭﺍﻟﺘﺒﺎﺱ ﻓﻠﻴﺘﻨﺒﻪ ﺍﻟﻘﺎﺭﺉ!‬
‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٦‬‬

‫ﺍﳌﺜﺒﻄﲔ ﻣﺎ ﲰﻌﺖ ﻭﺃﻧﻪ ﻻ ﺣﺎﺟﺔ ﻟﻠﻨﺎﺱ ﻓﻴﻪ‪ ..‬ﻓﺘﺴﺎﺀﻟﺖ ﳌﺎﺫﺍ ﻫﺬﺍ‬

‫ﺍﻟﻘﻮﻝ؟ ! ﰒ ﺗﺬﻛﺮﺕ ﻣﻊ ﻗﻠﺔ ﻣﺎ ﺃﻋﻠﻢ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﻛﺘﻢ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﻔﻊ ﻟﻠﻌﺒﺎﺩ‪ ،‬ﻭﻣﺎ ﺳﻴﻨﻔﻊ ﺍﷲ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﺒﺎﺩﺭﺕ ﺑﻪ‬
‫ﺩﺣﻀ‪‬ﺎ ﳌﻜﺎﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻧﺰﻏﺎﺗﻪ‪.‬‬
‫ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺟﻬﺪ ﺍﳌﻘﻞ ﳛﻤﻞ ﰲ ﺛﻨﺎﻳﺎﻩ ﺍﻹﺻﺎﺑﺔ ﻭﺍﳋﻄﺄ ﺃﺳﻌﺪ‬
‫ﺑﻌﺪ ﺍﻻﻃﻼﻉ ﻋﻠﻴﻪ ﻣﻦ ﺃﻫﻠﻪ‪ ..‬ﺑﻨﺼﺢ ﺍﻟﻌﺎﺭﻓﲔ ﻭﻣﻼﺣﻈﺔ ﺍﳊﺎﻓﻈﲔ‬
‫ﻋﻠﻰ ﻣﺎ ﰲ ﺭﻭﺍﻳﺔ ﺣﻔﺺ ﻋﻦ ﻋﺎﺻﻢ‪.‬‬
‫ﺃﻋﻠﻢ ﺃﻥ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﺩﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ ﰲ ﺍﻹﺗﻘﺎﻥ ﻭﺃﻥ ﻣﺎ ﻳﻨﺎﺳﺐ‬
‫ﻫﺬﺍ ﺍﳊﺎﻓﻆ ﻗﺪ ﻻ ﻳﻨﺎﺳﺐ ﺍﻵﺧﺮ ﻟﻜﲏ ﺃﺟﺰﻡ ﺑﺄﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻧﺎﻓﻊ‬
‫ﺑﺈﺫﻥ ﺍﷲ ﻟﻜﻞ ﺣﺎﻓﻆ ﻣﺎ ﺩﺍﻡ ﺃﻧﻪ ﻳﻌﺎﻳﺸﻨﺎ ﺑﻜﺘﺎﺏ ﺍﷲ ﻣﻨﺒﻬ‪‬ﺎ ﰲ ﺫﻟﻚ ﺇﱃ‬
‫ﺃﻧﲏ ﻟﻦ ﺃﻭﺭﺩ ﻛﻞ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﻭﺇﳕﺎ ﻫﻲ ﻣﻔﺎﺗﻴﺢ ﻟﺒﻌﺾ ﺍﻵﻳﺎﺕ‪.‬‬
‫ﻣﻦ ﻭﺳﺎﺋﻞ ﺿﺒﻂ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﺍﻟﻨﻘﺎﺵ ﺍﳌﻔﺘﻮﺡ ﻣﻊ ﺍﳊﻔﺎﻅ‪ ،‬ﺇﺫ‬
‫ﻳﻔﺘﺢ ﺫﻟﻚ ﺍﻟﻨﻘﺎﺵ ﻋﻠﻰ ﺍﳊﻔﺎﻅ ﻭﺍﳌﺮﺍﺟﻌﲔ ﺧﻔﺎﻳﺎ ﻫﺬﻩ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ‬
‫ﻭﺍﻻﺧﺘﻼﻓﺎﺕ ﺑﻴﻨﻬﻢ‪.‬‬
‫ﻗﻠﻤﺎ ﲡﺪ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﻦ ﻣﻦ ﻟﻪ ﻭﺭﺩ ﻳﻮﻣﻲ ﻳﺮﺍﺟﻊ ﻓﻴﻪ ﻣﺎ ﺣﻔﻆ‪،‬‬
‫ﻭﻟﺬﻟﻚ ﺃﻧﺼﺢ ﻣﻦ ﻳﺮﺍﺟﻊ ﻣﻘﻄﻌ‪‬ﺎ ﻣﻌﻴﻨ‪‬ﺎ ﺳﻴﺆﻡ ﺑﻪ ﺍﻟﻨﺎﺱ ﻭﲞﺎﺻﺔ ﰲ‬
‫ﺭﻣﻀﺎﻥ‪ ،‬ﺃﻥ ﻳﺘﺘﺒﻊ ﰲ ‪‬ﺎﻳﺔ ﻣﺮﺍﺟﻌﺘﻪ ﺗﻠﻚ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﺍﻟﱵ ﻗﺪ ﲤﺜﻞ‬
‫ﺇﺷﻜﺎﻟﹰﺎ ﻋﻠﻴﻪ ﺣﱴ ﻻ ﺗﻠﺘﺒﺲ ﻋﻠﻴﻪ ﰲ ﺻﻼﺗﻪ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﺁﻳﺎﺕ ﻣﻌﻴﻨﺔ ﺗﺸﻜﻞ ﻟﺒﺴ‪‬ﺎ ﻋﻠﻰ ﺍﳊﺎﻓﻆ ﰲ ﺃﺣﻴﺎﻥ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻓﺈﱐ ﺃﻧﺼﺤﻪ ﺑﺎﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺴﺮﻳﺔ ﻣﻦ ﺍﻟﻔﺮﻭﺽ‬
‫ﻭﺍﻟﺴﻨﻦ ﺍﻟﻴﻮﻣﻴﺔ ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪.‬‬
 ‫‪٧‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻵﻳﺎﺕ ﻭﺍﻟﺘﺸﺎﺑﻪ‬
‫ﻗﺪ ﻳﻜﻮﻥ ﻟﻨﻈﻢ ﺍﻟﻜﻠﻤﺎﺕ ﺍﳋﺎﺻﺔ ﻋﻨﺪ ﺑﻌﺾ ﺍﳊﻔﺎﻅ ﺩﻭﺭ ﰲ‬
‫ﺿﺒﻂ ﺑﻌﺾ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ‪ ،‬ﲝﻴﺚ ﻳﻜﻮﻥ ﻟﻠﺤﺎﻓﻆ ﻛﻠﻤﺔ ﻣﻌﻴﻨﺔ ﻳﺘﺨﺬﻫﺎ‬
‫ﺗﺴﺎﻋﺪﻩ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀﺒﻂ‪ ،‬ﻓﻤﺜﻼ ﰲ ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﻭﺭﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻣ‪‬ﺴ‪‬ﺮﹺﻑ‪ ‬ﻛﹶﺬﱠﺍﺏ‪ ‬ﻣ‪‬ﺴ‪‬ﺮﹺﻑ‪ ‬ﻣ‪‬ﺮ‪‬ﺗ‪‬ﺎﺏ‪ ‬ﻓﻴﺠﻌﻠﻬﺎ ﰲ ﺍﻟﺬﻫﻦ )ﻫﻮ‬
‫ﻛﺬﺍﺏ ﻣﺮﺗﺎﺏ( ﻭﻫﻜﺬﺍ ﰲ ﺍﳌﻮﺍﻗﻊ ﺍﳌﺸﺎ‪‬ﺔ‪.‬‬
‫ﺗﺘﻤﻴﺰ ﺑﻌﺾ ﺍﻟﺴﻮﺭ ﻭﺍﻵﻳﺎﺕ ﰲ ﻣﻮﺍﺿﻊ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺑﻨﻈﻢ‬
‫ﻭﺗﺮﺗﻴﺐ ﻣﻌﲔ ﳚﻌﻠﻬﺎ ﲣﺘﺺ ﺑﺸﻲﺀ ﻣﺎ ﻋﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺿﻊ‬
‫ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻤﺜﻼ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﺭﺩﺕ ﺁﻳﺔ ‪‬ﻟﹶﻌ‪‬ﺐ‪ ‬ﻭ‪‬ﻟﹶﻬ‪‬ﻮ‪ ‬ﰲ ﻛﻞ‬
‫ﺍﳌﻮﺍﺿﻊ ﻭﻟﻴﺲ ‪‬ﻟﹶﻬ‪‬ﻮ‪ ‬ﻭ‪‬ﻟﹶﻌ‪‬ﺐ‪ ‬ﻭﰲ ﺳﻮﺭﺓ ]ﺁﻝ ﻋﻤﺮﺍﻥ[ ﲤﻴﺰﺕ ﰲ‬
‫)‪ (١٨١ ،١٢١ ،٢١‬ﺑﻮﺭﻭﺩ ﻛﻠﻤﺔ ﺣﻖ ﺑﺪﻭﻥ "ﺍﻝ" ﻋﻨﺪ ﻗﻮﻟﻪ ‪‬ﺑﹺﻐ‪‬ﻴ‪‬ﺮﹺ‬
‫ﺣ‪‬ﻖ‪.‬‬
‫ﻗﻮﻟﻪ ‪‬ﻭ‪‬ﻟﹶﺒﹺﺌﹾﺲ‪ ‬ﺍﻟﹾﻤ‪‬ﺼ‪‬ﲑ‪ ‬ﻭﺭﺩﺕ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻓﹶﺒﹺﺌﹾﺲ‪ ‬ﺍﻟﹾﻤ‪‬ﺼ‪‬ﲑ‪ ‬ﻓﻮﺭﺩﺕ ﻓﻘﻂ ﰲ ﺳﻮﺭﺓ‬
‫ﺍ‪‬ﺎﺩﻟﺔ‪.‬‬
‫ﻭﰲ ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ ﺗﻜﺮﺭ ‪‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﺑﹺﻤ‪‬ﺎ ‪‬ﺗﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥﹶ ﺧ‪‬ﺒﹺﲑ‪ ‬ﻟﻜﻨﻬﺎ ﰲ‬
‫ﺍﳌﻮﺿﻊ ﺍﻷﺧﲑ ‪‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﺧ‪‬ﺒﹺﲑ‪ ‬ﺑﹺﻤ‪‬ﺎ ﺗ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥﹶ‪.‬‬
‫ﳒﺪ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺗﻜﺮﺭ ‪‬ﻳ‪‬ﻌ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥﹶ‪ ‬ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﺍﳌﺘﺸﺎ‪‬ﺔ ﻣﻊ‬
‫ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ ﻛﻘﻮﻟﻪ ‪‬ﻗﹶﺎﻟﹸﻮﺍ ﻭ‪‬ﺟ‪‬ﺪ‪‬ﻧ‪‬ﺎ ﺁَﺑ‪‬ﺎﺀَﻧ‪‬ﺎ ﻟﹶﻬ‪‬ﺎ ﻋ‪‬ﺎﺑﹺﺪ‪‬ﻳﻦ‪ ‬ﻭﻗﻮﻟﻪ‪:‬‬
‫‪‬ﻭ‪‬ﻛﹶﺎﻧ‪‬ﻮﺍ ﻟﹶﻨ‪‬ﺎ ﻋ‪‬ﺎﺑﹺﺪ‪‬ﻳﻦ‪ ‬ﻭﻗﻮﻟﻪ‪ :‬ﻭ‪‬ﺃﹶﻧ‪‬ﺎ ﺭ‪‬ﺑ‪‬ﻜﹸ ‪‬ﻢ ﻓﹶﺎﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﻥ‪ ‬ﺇﺫ ﳒﺪﻫﺎ ﰲ‬
‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬ ‫‪٨‬‬

‫ﺍﳌﺆﻣﻨﻮﻥ ‪‬ﻭ‪‬ﺃﹶﻧ‪‬ﺎ ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﻓﹶﺎﺗ‪‬ﻘﹸﻮﻥ‪.‬‬

‫ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﰲ ﻣﻮﺿﻊ ‪‬ﻳ‪‬ﻨ‪‬ﺼ‪‬ﺮ‪‬ﻭﻥﹶ‪ ‬ﻭ ‪‬ﻳ‪‬ﻨ‪‬ﻈﹶﺮ‪‬ﻭﻥﹶ‪ ‬ﺃﻭ‬
‫‪‬ﻳ‪‬ﺴﻤﻌ‪‬ﻮﻥﹶ‪ ‬ﻭ ‪‬ﻳﺒﺼﺮﻭﻥﹶ‪ ‬ﻓﺈﻧﻪ ﻳﻘﺪﻡ ﺩﺍﺋﻤ‪‬ﺎ ‪‬ﻳ‪‬ﻨﺼ‪‬ﺮ‪‬ﻭﻥﹶ‪‬‬
‫ﻭ‪‬ﻳ‪‬ﺴﻤﻌ‪‬ﻮﻥﹶ‪ ‬ﻋﻠﻰ ‪‬ﻳ‪‬ﻨ‪‬ﻈﹶﺮ‪‬ﻭﻥﹶ‪ ‬ﻭ‪‬ﻳ‪‬ﺒﺼﺮ‪‬ﻭﻥﹶ‪ ‬ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬
‫ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺴﺠﺪﺓ ﻭﺍﻟﻘﺼﺺ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻳ‪‬ﺠ‪‬ﺮﹺﻱ ﺇﹺﻟﹶﻰ ﺃﹶﺟ‪‬ﻞﹴ‪ ‬ﻟ‪‬ﺄﹶﺟ‪‬ﻞﹴ ﻣ‪‬ﺴ‪‬ﻤ‪‬ﻰ‪ ‬ﻭﺭﺩﺕ ‪‬ﺇﹺﻟﹶﻰ‬
‫ﺃﹶﺟ‪‬ﻞﹴ‪ ‬ﰲ ﻟﻘﻤﺎﻥ ﻓﻘﻂ‪ ،‬ﺃﻣﺎ ﻓﺎﻃﺮ ﻭﺍﻟﺮﻋﺪ ﻭﺍﻟﺰﻣﺮ‪ :‬ﻟ‪‬ﺄﹶﺟ‪‬ﻞﹴ ﻣ‪‬ﺴ‪‬ﻤ‪‬ﻰ‪. ‬‬
‫ﻭﺭﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺳ‪‬ﻴ‪‬ﺌﹶﺎﺕ‪ ‬ﻣ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﻠﹸﻮﺍ‪ ‬ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ‬
‫ﻭﱂ ﺗﺮﺩ ‪‬ﺳ‪‬ﻴ‪‬ﺌﹶﺎﺕ‪ ‬ﻣ‪‬ﺎ ﻛﹶﺴ‪‬ﺒ‪‬ﻮﺍ‪ ‬ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪.‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺇﹺﻥﹾ ﻫ‪‬ﻢ‪ ‬ﺇﹺﻟﱠﺎ ﻳ‪‬ﻈﹸﻨ‪‬ﻮﻥﹶ‪ ‬ﺗﺸﺎﺑﻪ ﻣﻊ ‪‬ﺇﹺﻟﱠﺎ ﻳ‪‬ﺨ‪‬ﺮ‪‬ﺻ‪‬ﻮﻥﹶ‪‬‬
‫ﻭﻣﺎ ﻭﺭﺩﺕ ‪ ‬ﻳ‪‬ﻈﹸﻨ‪‬ﻮﻥﹶ‪ ‬ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ‬
‫ﺍﻟﺴﻴﺎﻕ ﺍﻟﻮﺍﺭﺩ ﺷﻚ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﰲ ﺍﻟﺒﻌﺚ‪ ،‬ﻭﺃﻣﺎ ‪ ‬ﻳ‪‬ﻈﹸﻨ‪‬ﻮﻥﹶ‪ ‬ﺍﻟﱵ‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻓﻼ ﺗﺸﺎﺑﻪ ﻓﻴﻬﺎ ﺃﺻﻼﹰ‪.‬‬
‫ﰲ ﻗﺼﺺ ﺍﻷﻧﺒﻴﺎﺀ ﻟﻔﺘﺔ ﻋﺠﻴﺒﺔ‪ ..‬ﻓﻌﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻗﹶﺎﻝﹶ ﻳ‪‬ﺎ‬
‫ﻗﹶﻮ‪‬ﻡﹺ ‪  ،‬ﻓﹶﻘﹶﺎﻝﹶ ﻳ‪‬ﺎ ﻗﹶﻮ‪‬ﻡﹺ‪ ‬ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﻭﻫﻮﺩ ﱂ ﺗﺮﺩ ‪‬ﻓﹶﻘﹶﺎﻝﹶ‬
‫ﻳ‪‬ﺎ ﻗﹶﻮ‪‬ﻡﹺ‪ ‬ﺇﻻ ﻋﻨﺪ ﻗﺼﺔ ﻧﻮﺡ ﻓﻘﻂ‪ ،‬ﻭﺃﻣﺎ ﺑﻘﻴﺔ ﺍﳌﻮﺍﺿﻊ ﻓﻮﺭﺩﺕ ‪‬ﻗﹶﺎﻝﹶ‬
‫ﻳ‪‬ﺎ ﻗﹶﻮ‪‬ﻡﹺ‪ ‬ﻭﻫﻮ ﳜﺘﻠﻒ ﻋﻤﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻟﻘﺼﺔ ﺷﻌﻴﺐ‬
‫‪‬ﻓﹶﻘﹶﺎﻝﹶ ﻳ‪‬ﺎ ﻗﹶﻮ‪‬ﻡﹺ‪.‬‬
‫ﻛﻞ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ‪‬ﻓﹶﺴ‪‬ﻮ‪‬ﻑ‪ ‬ﺗ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮﻥﹶ‪ ‬ﺇﻻ ﻣﻮﺿﻊ ﻭﺍﺣﺪ‬
‫ﻭﺭﺩ ‪‬ﺳ‪‬ﻮ‪‬ﻑ‪ ‬ﺗ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮﻥﹶ‪ ‬ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ ﻭﺃﻣﺎ ﻣﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻟﺘﻜﺎﺛﺮ ﻓﻠﻴﺴﺖ ﳏﻞ ﺻﻌﻮﺑﺔ ﻭﻻ ﺗﺸﺎﺑﻪ ﻋﻨﺪ ﺍﳊﻔﺎﻅ‪.‬‬
 ‫‪٩‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬

‫ﺗﻜﺮﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺇﹺﻧ‪‬ﻬ‪‬ﻢ‪ ‬ﺳ‪‬ﺎﺀَ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥﹶ‪‬‬

‫ﻭﻫﻲ ﺗﻠﺘﺒﺲ ﻋﻠﻰ ﺍﳊﻔﺎﻅ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺳ‪‬ﺎﺀَ ﻣ‪‬ﺎ ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥﹶ‪ ‬ﻭﺿﺎﺑﻂ‬
‫ﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻷﺧﲑﺓ ﱂ ﺗﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﳌﺎﺋﺪﺓ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺑﹺﺎﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺑﹺﺎﻟﹾﻴ‪‬ﻮ‪‬ﻡﹺ ﺍﻟﹾﺂَﺧ‪‬ﺮﹺ‪ ‬ﻭﺭﺩﺕ ﰲ ﺍﻟﺒﻘﺮﺓ ﰲ‬
‫ﻣﻮﺍﺿﻊ ﻋﺪﻳﺪﺓ ﻭﰲ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺘﻮﺑﺔ ﻭﻏﲑﻫﺎ ﻭﻛﻠﻬﺎ ﻓﻴﻤﺎ ﻭﺭﺩ ﻣﻦ‬
‫ﺗﺸﺎﺑﻪ‪ ،‬ﻭﺭﺩﺕ ‪‬ﻭ‪‬ﺑﹺﺎﻟﹾﻴ‪‬ﻮ‪‬ﻡﹺ ﺍﻟﹾﺂَﺧ‪‬ﺮﹺ‪ ‬ﺇﻻ ﻣﻮﺿﻊ ﺍﻟﺒﻘﺮﺓ ﺍﻟﺜﺎﱐ ‪‬ﻭ‪‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡﹺ‬
‫ﺍﻟﹾﺂَﺧ‪‬ﺮﹺ‪ (٢٦٤) ‬ﺑﺪﻭﻥ ﺍﻟﺒﺎﺀ‪.‬‬
‫ﺇﺫﺍ ﻭﺭﺩ ﻟﻔﻆ )ﺍﻟﻔﻠﻚ( ﰲ ﻗﺼﺔ ﻧﻮﺡ ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬
‫ﻭﻳﻮﻧﺲ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻓﺈﻥ ﻟﻔﻆ )ﺁﻣﻨﻮﺍ( ﻻ ﻳﺄﰐ ﰲ ﺳﻴﺎﻕ ﺍﻵﻳﺎﺕ ﻭﺇﳕﺎ ﺗﺮﺩ‬
‫ﻓﻘﻂ )ﺍﻟﺬﻳﻦ ﻣﻌﻪ‪ -‬ﻭﻣﻦ ﻣﻌﻪ( ﺑﺪﻭﻥ ﺁﻣﻨﻮﺍ ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴﻴﺎﻕ ﰲ‬
‫ﺫﻛﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﻫﻮﺩ‪ ،‬ﺃﻭ ﺫﻛﺮ ﺍﻟﻨﱯ ‪ ‬ﻓﺈ‪‬ﺎ ﺗﻜﻮﻥ‬
‫‪‬ﺁَﻣ‪‬ﻨ‪‬ﻮﺍ ﻣ‪‬ﻌ‪‬ﻪ‪ ‬ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﳏﻤﺪ ﻭﺍﻟﺘﺤﺮﱘ‪ ..‬ﺇﱁ‪.‬‬
‫ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﻘﺮﺁﻥ ‪‬ﺃﹶﻓﹶﻠﹶﺎ ﺗ‪‬ﺘ‪‬ﻔﹶﻜﱠﺮ‪‬ﻭﻥﹶ‪ ‬ﺇﻻ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻷﻧﻌﺎﻡ ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺗ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭﻥﹶ‪ ، ‬ﺗ‪‬ﺘ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭﻥﹶ‪ ‬ﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺗﺒﺪﺃ ‪‬ﺃﹶﻓﻼﹶ‪ ‬ﻓﻴﻜﻮﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﰲ ﺳﺘﺔ ﻣﻮﺍﺿﻊ‬
‫‪‬ﺗ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭﻥﹶ‪ ‬ﺇﻻ ﻣﺎ ﻭﺭﺩ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﺴﺠﺪﺓ ‪‬ﺃﹶﻓﹶﻠﹶﺎ‬
‫ﺗ‪‬ﺘ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭﻥﹶ‪ ‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺗ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭﻥﹶ‪ ‬ﻓﻮﺭﺩﺕ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ‬
‫ﻣﻦ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﺍﻟﻨﻤﻞ‪ ،‬ﺍﳊﺎﻗﺔ‪ ،‬ﻷﻥ ﻣﺎ ﻗﺒﻠﻬﺎ ‪‬ﻗﹶﻠ‪‬ﻴﻠﹰﺎ‪ ‬ﺇﻻ ﻣﺎ ﻭﺭﺩ ﰲ‬
‫ﺳﻮﺭﺓ ﻏﺎﻓﺮ ﻓﺈ‪‬ﺎ ‪‬ﻗﹶﻠ‪‬ﻴﻠﹰﺎ ﻣ‪‬ﺎ ﺗ‪‬ﺘ‪‬ﺬﹶﻛﱠﺮ‪‬ﻭﻥﹶ‪.‬‬
‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١٠‬‬

‫ﰲ ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ‪‬ﻭ‪‬ﻟ‪‬ﻴ‪‬ﺬﱠﻛﱠﺮ‪ ‬ﺃﻣﺎ ‪‬ﻟ‪‬ﻴ‪‬ﺘﺬﹶﻛﱠﺮ‪ ‬ﻓﻔﻲ ﺳﻮﺭﺓ ﺹ‪،‬‬

‫ﻭﱂ ﺗﺮﺩ ‪‬ﺇﹺﻥﹾ ﻫ‪‬ﻮ‪ ‬ﺇﹺﻟﱠﺎ ﺫ‪‬ﻛﹾﺮ‪‬ﻯ‪ ‬ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺃﻣﺎ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺇﹺﻥﹾ ﻫ‪‬ﻮ‪ ‬ﺇﹺﻟﱠﺎ ﺫ‪‬ﻛﹾﺮ‪‬ﻯ ﻟ‪‬ﻠﹾﻌ‪‬ﺎﻟﹶﻤ‪‬ﲔ‪ ‬ﺑﺪﻭﻥ ﻣﺪ ﻓﻮﺭﺩﺕ ﺛﻼﺙ‬
‫ﻣﺮﺍﺕ )ﻳﻮﺳﻒ‪ ،‬ﺹ‪ ،‬ﺍﻟﺘﻜﻮﻳﺮ(‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﻭﻋﻨﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ : :‬ﺭﹺﺳ‪‬ﺎﻟﹶﺔﹶ‪ ، ‬ﺭﹺﺳ‪‬ﺎﻟﹶﺎﺕ‪‬‬
‫ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ‪ :‬ﱂ ﻳﺆﺕ ﺍﷲ ﺻﺎﳊﹰﺎ ﺇﻻ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﻟﻨﺎﻗﺔ ﻭﻟﺬﻟﻚ‬
‫ﻭﺭﺩ ﻗﻮﻟﻪ‪ :‬ﺭﹺﺳ‪‬ﺎﻟﹶﺔﹶ‪.‬‬
‫ﱂ ﻳﺮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ‪‬ﻣ‪‬ﺒ‪‬ﻴ‪‬ﻨ‪‬ﺎﺕ‪ ‬ﺇﻻ ﻣﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬
‫ﻭﺍﻟﻄﻼﻕ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﰲ ﻧﻔﺲ ﺍﻟﺴﻴﺎﻕ ﻓﺈ‪‬ﺎ ﺗﺮﺩ )ﺑﻴﻨﺎﺕ( ﺑﺪﻭﻥ ﻣﻴﻢ‪.‬‬
‫ﰲ ﺃﻭﻝ ﺍﻟﺴﻮﺭ ﻭﺭﺩ ‪‬ﺍﻟﹾﻜ‪‬ﺘ‪‬ﺎﺏﹺ ﺍﻟﹾﻤ‪‬ﺒﹺﲔﹺ‪ ‬ﺇﻻ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﻭﻟﻘﻤﺎﻥ‬
‫‪‬ﺁَﻳ‪‬ﺎﺕ‪ ‬ﺍﻟﹾﻜ‪‬ﺘ‪‬ﺎﺏﹺ ﺍﻟﹾﺤ‪‬ﻜ‪‬ﻴﻢﹺ‪ ‬ﻭﻧﻔﺮﻕ ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ﻋﻦ ﺍﻟﻨﻤﻞ ﰲ ﺑﺪﺍﻳﺘﻬﺎ‬
‫ﺃﻥ ﺁﻳﺎ‪‬ﺎ ﺍﻟﺜﻼﺙ ﺍﻷﻭﻝ ‪‬ﺣ‪‬ﻜ‪‬ﻴﻢ‪ -‬ﺭ‪‬ﺣ‪‬ﻤ‪‬ﺔﹰ ‪ -‬ﻣ‪‬ﺤ‪‬ﺴِﻨﹺﲔ‪.‬‬
‫ﻟﻴﺲ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻋﻨﺪ ‪‬ﺎﻳﺔ ﺍﻵﻳﺎﺕ ‪‬ﻳ‪‬ﻔﹾﻌ‪‬ﻠﹸﻮﻥﹶ‪ ‬ﻭﺇﳕﺎ‬
‫‪‬ﻳ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥﹶ‪ ‬ﻭﻣﺎ ﻭﺭﺩ ﺑﻘﻮﻟﻪ ‪‬ﻳ‪‬ﻔﹾﻌ‪‬ﻠﹸﻮﻥﹶ‪ ‬ﺍﳌﺸﺎ‪‬ﺔ ﳍﺎ ﺇﳕﺎ ﻫﻮ ﰲ ﺳﻮﺭﺓ‬
‫ﻫﻮﺩ ‪‬ﻓﹶﻠﹶﺎ ﺗ‪‬ﺒ‪‬ﺘ‪‬ﺌ‪‬ﺲ‪ ‬ﺑﹺﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻳ‪‬ﻔﹾﻌ‪‬ﻠﹸﻮﻥﹶ‪.‬‬
‫ﰲ ﻗﺼﺔ ﻓﺮﻋﻮﻥ ﻣﻊ ﻣﻮﺳﻰ ﺇﺫﺍ ﺟﺎﺀ ﺍﺳﻢ ﻓﺮﻋﻮﻥ ﰲ ﺍﻵﻳﺔ ﻳﻜﻮﻥ‬
‫ﻣﻌﻪ ‪‬ﺁَﻣ‪‬ﻨ‪‬ﺘ‪‬ﻢ‪ ‬ﺑﹺﻪ‪ ‬ﻭﺇﺫﺍ ﱂ ﻳﺮﺩ ﺍﻻﺳﻢ ﺗﻜﻮﻥ ﺍﻵﻳﺔ ‪‬ﺁﻣ‪‬ﻨﺘ‪‬ﻢ‪ ‬ﻟﹶﻪ‪.‬‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ ﻭﺳﻮﺭﺓ ﻳﺲ ﻟﺒﺲ ﰲ ﺍﻵﻳﺔ ‪‬ﻭ‪‬ﺟ‪‬ﺎﺀَ ﻣ‪‬ﻦ‪ ‬ﺃﹶﻗﹾﺼ‪‬ﻰ‬
‫ﺍﻟﹾﻤ‪‬ﺪ‪‬ﻳﻨ‪‬ﺔ‪ ‬ﺭ‪‬ﺟ‪‬ﻞﹲ‪ ‬ﻭ‪‬ﺟ‪‬ﺎﺀَ ﺭ‪‬ﺟ‪‬ﻞﹲ ﻣ‪‬ﻦ‪ ‬ﺃﹶﻗﹾﺼ‪‬ﻰ ﺍﻟﹾﻤ‪‬ﺪ‪‬ﻳﻨ‪‬ﺔ‪ ‬ﻓﻔﻲ ﺳﻮﺭﺓ ﻳﺲ‬
‫ﲢﺪﺙ ﺭﺑﻨﺎ ﺟﻞ ﻭﻋﻼ ﻋﻦ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻓﻜﺎﻥ ﻣﻨﺎﺳﺒ‪‬ﺎ ﻋﻦ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‬
‫ﺑﺄﻥ ﺗﻜﻮﻥ ‪‬ﻣ‪‬ﻦ‪ ‬ﺃﹶﻗﹾﺼ‪‬ﻰ ﺍﻟﹾﻤ‪‬ﺪ‪‬ﻳﻨ‪‬ﺔ‪.‬‬
‫‪١١‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬

‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﺭ‪‬ﺑ‪‬ﻲ ﻭ‪‬ﺭ‪‬ﺑ‪‬ﻜﹸﻢ‪ ‬ﻓﹶﺎﻋ‪‬ﺒ‪‬ﺪ‪‬ﻭﻩ‪ ‬ﻭﺭﺩ ﺛﻼﺙ‬

‫ﻣﺮﺍﺕ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ ﻭﻣﺮﱘ ﻭﺍﻟﺰﺧﺮﻑ‪ ،‬ﻭﱂ ﺗﺮﺩ ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ‪‬ﻫ‪‬ﻮ‪‬‬
‫ﺭ‪‬ﺑ‪‬ﻲ‪ ‬ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﻧ‪‬ﺮ‪‬ﺯ‪‬ﻗﹸﻜﹸﻢ‪ ‬ﻭ‪‬ﺇﹺﻳ‪‬ﺎﻫ‪‬ﻢ‪ ‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻧ‪‬ﺤ‪ ‬ﻦ‬
‫ﻧ‪‬ﺮ‪‬ﺯ‪‬ﻗﹸﻬ‪‬ﻢ‪ ‬ﻭ‪‬ﺇﹺﻳ‪‬ﺎﻛﹸﻢ‪ ‬ﺍﳋﻄﺎﺏ ﰲ ﺍﻷﻧﻌﺎﻡ ﻭﺭﺩ ‪‬ﻗﹸﻞﹾ ﺗ‪‬ﻌ‪‬ﺎﻟﹶﻮ‪‬ﺍ‪ ‬ﻓﻨﺎﺳﺐ ﺃﻥ‬
‫ﻳﺮﺩ ﻓﻴﻬﺎ ‪‬ﻧ‪‬ﺮ‪‬ﺯ‪‬ﻗﹸﻜﹸﻢ‪ ‬ﻭﺃﻣﺎ ﺍﻹﺳﺮﺍﺀ ﻓﺤﺪﺙ ﻋﻦ ﺍﻷﺑﻨﺎﺀ ﻓﻨﺎﺳﺐ ﺃﻥ‬
‫ﺗﻜﻮﻥ ‪‬ﻧ‪‬ﺮ‪‬ﺯ‪‬ﻗﹸﻬ‪‬ﻢ‪. ‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻓﹶﻠﹾﻴ‪‬ﺘ‪‬ﻮ‪‬ﻛﱠﻞﹺ ﺍﻟﹾﻤ‪‬ﺘ‪‬ﻮ‪ ‬ﱢﻛﻠﹸﻮﻥﹶ‪ ‬ﻭﺭﺩ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‬
‫ﻓﻘﻂ ﰲ ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﻋ‪‬ﻠﹶﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻓﻤﺨﺘﻠﻒ‬
‫ﻋﻨﻬﺎ‪.‬‬
‫ﱂ ﻳﺮﺩ ‪‬ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠ‪‬ﻴﻢ‪ ‬ﺣ‪‬ﻜ‪‬ﻴﻢ‪ ‬ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻟﺘﻮﺑﺔ‪ ،‬ﻭﻛﺬﻟﻚ‪ :‬ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻛﹶﺎﻥﹶ ﻋ‪‬ﺰﹺﻳﺰ‪‬ﺍ ﺣ‪‬ﻜ‪‬ﻴﻤ‪‬ﺎ‪ ‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠ‪‬ﻴﻢ‪ ‬ﺣ‪‬ﻜ‪‬ﻴﻢ‪ ‬ﻓﻘﻂ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻻ ﻳﻮﺟﺪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﻛﹶﺎﻥﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﻠ‪‬ﻴﻤ‪‬ﺎ ﺣ‪‬ﻠ‪‬ﻴﻤ‪‬ﺎ‪ ‬ﺇﻻ ﻣﺮﺓ‬
‫ﻭﺍﺣﺪﺓ ﰲ ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ﻭﻣﺜﻠﻪ ‪‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﺷ‪‬ﻜﹸﻮﺭ‪ ‬ﺣ‪‬ﻠ‪‬ﻴﻢ‪ ‬ﻓﻠﻢ ﻳﺮﺩ ﺇﻻ‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ ﻓﻘﻂ‪.‬‬
‫ﰲ ﻗﺼﺔ ﻣﻮﺳﻰ ﻣﻊ ﺳﺤﺮﺓ ﻓﺮﻋﻮﻥ ﰲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﻭﺍﻟﺸﻌﺮﺍﺀ‬
‫ﻛﺎﻥ ﺍﻻﺑﺘﺪﺍﺀ ﻣﻦ ﻣﻮﺳﻰ‪ ،‬ﺃﻣﺎ ﺍﻷﻋﺮﺍﻑ ﻭﻃﻪ ﻛﺎﻥ ﻣﻨﻬﻢ ﺍﻻﺑﺘﺪﺍﺀ ﻭﳌﺎ‬
‫ﻛﺎﻥ ﰲ ﺁﻳﺔ ﺍﻷﻋﺮﺍﻑ ‪‬ﻓﺴ‪‬ﻮﻑ‪ ‬ﺑﺪﻭﻥ ﻻﻡ ﻛﺎﻥ ﻣﻌﻬﺎ ‪‬ﺛﹸﻢ‪‬‬
‫ﻟﹶﺄﹸﺻ‪‬ﻠﱢﺒ‪‬ﻨ‪‬ﻜﹸﻢ‪ ‬ﺃﻣﺎ ﰲ ﺳﻮﺭﺓ ﻃﻪ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻓﻬﻲ ﺑﺎﻟﻼﻣﺎﺕ ‪‬ﻓﹶﻠﺴ‪‬ﻮﻑ‪،‬‬
‫ﻷﻗﹶﻄﻌ‪‬ﻦ‪ ،‬ﻷُﺻﻠﺒﻨ‪‬ﻜﹸﻢ‪ ،‬ﻭ‪‬ﻟﺘ‪‬ﻌﻠﻤ‪‬ﻦ‪.‬‬
‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١٢‬‬

‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺑ‪‬ﻞﹾ ﻟﹶﻌ‪‬ﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﻟﻠﱠﻪ‪ ، ‬ﺑ‪‬ﻞﹾ ﻃﹶﺒ‪‬ﻊ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﻭﺭﺩﺕ ﺛﻼﺙ‬
‫ﻣﺮﺍﺕ ﺇﻻ ﺃ‪‬ﺎ ﱂ ﺗﺮﺩ ‪‬ﺑ‪‬ﻞﹾ ﻃﹶﺒ‪‬ﻊ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻨﺴﺎﺀ‪،‬‬
‫ﻭﻣﺜﻠﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻓﹶﻘﹶﻠ‪‬ﻴﻠﹰﺎ ﻣ‪‬ﺎ ﻳ‪‬ﺆ‪‬ﻣ‪‬ﻨ‪‬ﻮﻥﹶ‪ ، ‬ﻓﹶﻠﹶﺎ ﻳ‪‬ﺆ‪‬ﻣ‪‬ﻨ‪‬ﻮﻥﹶ ﺇﹺﻟﱠﺎ ﻗﹶﻠ‪‬ﻴﻠﹰﺎ‪‬‬
‫ﺍﻟﻀﺎﺑﻂ ﳍﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﺃ‪‬ﺎ ﻭﺭﺩ ﻓﻴﻬﺎ ﻣﺪ ﻋﻮﺽ ‪‬ﺇﹺﻟﱠﺎ ﻗﹶﻠ‪‬ﻴﻠﹰﺎ‪ ‬ﻷﻥ‬
‫ﺃﻛﺜﺮ ‪‬ﺎﻳﺎﺕ ﺍﻵﻳﺎﺕ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺪ ﻋﻮﺽ‪.‬‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﻭﺍﳌﺎﺋﺪﺓ ﻋﻨﺪ ﺁﻳﺔ ﺍﻟﻐﺴﻞ ﻭﺍﻟﻮﺿﻮﺀ ‪‬ﻭ‪‬ﺇﹺﻥﹾ ﻛﹸﻨ‪‬ﺘ‪ ‬ﻢ‬
‫ﺟ‪‬ﻨ‪‬ﺒ‪‬ﺎ ﻓﹶﺎﻃﱠﻬ‪‬ﺮ‪‬ﻭﺍ‪ ‬ﺯﺍﺩ ﰲ ﺁﻳﺔ ﺍﳌﺎﺋﺪﺓ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻣﻨﻪ‪ ‬ﺗﻨﺎﺳﺒ‪‬ﺎ ﻣﻊ ﺫﻛﺮ‬
‫ﺷﺄﻥ ﺍﻟﻄﻬﺎﺭﺓ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻮﺿﻮﺀ ﻭﻣﻦ ﺍﻟﻐﺴﻞ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻵﻳﺔ‪.‬‬
‫ﻳﻠﺘﺒﺲ ﻋﻠﻰ ﺍﳊﻔﺎﻅ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻟﹶﻌ‪‬ﻠﱠﻜﹸﻢ‪ ‬ﺗ‪‬ﺸ‪‬ﻜﹸﺮ‪‬ﻭﻥﹶ‪ ، ‬ﻟﹶﻌ‪‬ﻠﱠﻜﹸ ‪‬ﻢ‬
‫ﺗ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭﻥﹶ‪‬ﻭﻧﺎﺳﺐ ﺫﻛﺮ ‪‬ﺗ‪‬ﻬ‪‬ﺘ‪‬ﺪ‪‬ﻭﻥﹶ‪ ‬ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ ﻷﻥ ﺍﳊﺪﻳﺚ ﰲ‬
‫ﺍﳍﺪﺍﻳﺔ‪ ،‬ﺃﻣﺎ ﺍﳌﺎﺋﺪﺓ ﻓﻴﺴﺮ ﺍﷲ ﰲ ﺍﻵﻳﺔ ﺃﺑﻮﺍﺏ ﺍﻟﻜﻔﺎﺭﺓ‪ ،‬ﻓﻨﺎﺳﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ‪‬ﺗ‪‬ﺸ‪‬ﻜﹸﺮ‪‬ﻭﻥﹶ‪ ‬ﻛﻤﺎ ﻧﻠﺤﻆ ﻣﺜﻞ ﺫﻟﻚ ﻭﺍﻟﱵ ﻭﺭﺩﺕ ﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪ :‬ﺍﻟﹾﻤ‪‬ﻔﹾﻠ‪‬ﺤ‪‬ﻮﻥﹶ‪ ، ‬ﺍﻟﹾﻤ‪‬ﻀ‪‬ﻌ‪‬ﻔﹸﻮﻥﹶ‪ ‬ﰲ ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﺣﻴﺚ ﻧﺎﺳﺐ‬
‫ﺫﻛﺮ ﺍﳌﻀﻌﻔﻮﻥ ﻣﻊ ﺫﻛﺮ ﺍﻟﺮﺑﺎ ﻛﻤﺎ ﻫﻮ ﻭﺍﺭﺩ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ‪‬ﻟﹶﺎ‬
‫ﺗ‪‬ﺄﹾﻛﹸﻠﹸﻮﺍ ﺍﻟﺮ‪‬ﺑ‪‬ﺎ ﺃﹶﺿ‪‬ﻌ‪‬ﺎﻓﹰﺎ ﻣ‪‬ﻀ‪‬ﺎﻋ‪‬ﻔﹶﺔﹰ‪.‬‬
‫ﰲ ﻣﻮﺍﺿﻊ ﻋﺪﺓ ﺟﺎﺀ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﺍﻟﹾﺄﹶﻓﹾﺌ‪‬ﺪ‪‬ﺓﹶ ﻗﹶﻠ‪‬ﻴﻠﹰﺎ ﻣ‪‬ﺎ ﺗ‪‬ﺸ‪‬ﻜﹸﺮ‪‬ﻭﻥﹶ‪‬‬
‫ﺇﻻ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ‪‬ﻟﹶﻌ‪‬ﻠﱠﻜﹸﻢ‪ ‬ﺗ‪‬ﺸ‪‬ﻜﹸﺮ‪‬ﻭﻥﹶ‪ ‬ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﺻ‪‬ﺮ‪‬ﻓﹾﻨ‪‬ﺎ‪ ‬ﻭﺭﺩﺕ ﰲ ﻣﻮﺍﺿﻊ‪ ،‬ﻭﻟﻜﻨﻬﺎ‬
‫ﻭﺭﺩﺕ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻘﻂ‪ ،‬ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﺻ‪‬ﺮ‪‬ﻓﹾﻨ‪‬ﺎ ﻓ‪‬ﻲ ﻫ‪‬ﺬﹶﺍ‪ ‬ﺑﺴﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬
‫ﰲ ﺍﳌﻮﺿﻊ ﺍﻷﺧﲑ‪.‬‬
‫‪١٣‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬

‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﺻ‪‬ﺮ‪‬ﻓﹾﻨ‪‬ﺎ ﻓ‪‬ﻲ ﻫ‪‬ﺬﹶﺍ ‪ -‬ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﺿ‪‬ﺮ‪‬ﺑ‪‬ﻨ‪‬ﺎ‪ ‬ﻛﻤﺎ ﰲ‬

‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻭﺍﻟﺮﻭﻡ ﻭﺍﻟﺰﻣﺮ‪ ،‬ﻋﻨﺪ ﺫﻛﺮ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ‪ ،‬ﻳﺘﻘﺪﻡ ﺫﻛﺮ‬
‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﻣﻮﺿﻊ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻟﹶﻤ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﻮﻥﹶ ‪ -‬ﻟﹶﻤ‪‬ﺒ‪‬ﻌ‪‬ﻮﺛﹸﻮﻥﹶ‪ ‬ﻭﺭﺩﺕ‬
‫‪‬ﻟﹶﻤ‪‬ﺒ‪‬ﻌ‪‬ﻮﺛﹸﻮﻥﹶ‪ ‬ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ﻭﺍﳌﺆﻣﻨﻮﻥ‬
‫ﻭﺍﻟﺼﺎﻓﺎﺕ‪ ،‬ﻭﺍﻟﻮﺍﻗﻌﺔ‪ ،‬ﰲ ﺣﲔ ﱂ ﺗﺮﺩ ‪‬ﻟﹶﻤ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﻮﻥﹶ‪ ‬ﺇﻻ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻟﻨﻤﻞ ﲤﺸﻴ‪‬ﺎ ﻣﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻜﻮﻧﻴﺔ ﺍﻟﺴﺎﺑﻖ ﺫﻛﺮﻫﺎ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﻟﹶﻘﹶﺪ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﻬ‪‬ﺰﹺﺉ‪ - ‬ﻓﹶﺄﹶ ‪‬ﻣﻠﹶﻴ‪‬ﺖ‪ - ‬ﻓﹶﺤ‪‬ﺎﻕ‪ ‬ﻭﺭﺩﺕ‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﺮﻋﺪ ﻭﺍﻷﻧﺒﻴﺎﺀ )ﻓﺤﺎﻕ( ﻭﱂ ﺗﺮﺩ ‪‬ﻓﹶﺄﹶﻣ‪‬ﻠﹶﻴ‪‬ﺖ‪ ‬ﺇﻻ ﰲ‬
‫ﺍﻟﺮﻋﺪ‪.‬‬
‫ﱂ ﻳﺮﺩ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﰲ ﻣﻮﺿﻌﻴﻬﺎ ﺇﻻ ﻗﻮﻟﻪ‪ :‬ﺑ‪‬ﺸ‪‬ﺮ‪‬ﻯ‬
‫ﻟ‪‬ﻠﹾﻤ‪‬ﺴ‪‬ﻠ‪‬ﻤ‪‬ﲔ‪ ‬ﻭﻟﻴﺲ ﻟﻠﻤﺆﻣﻨﲔ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﺃﹸﻣ‪‬ﺮ‪‬ﺕ‪ ‬ﺃﹶﻥﹾ ﺃﹶﻛﹸﻮﻥﹶ ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣ‪‬ﻨﹺﲔ‪ ‬ﱂ ﺗﺮﺩ ﺇﻻ‬
‫ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺳﻮﺭﺓ ﻳﻮﻧﺲ ﻣﻊ ‪‬ﺃﹶﻛﹸﻮﻥﹶ‪ ‬ﺃﻣﺎ ‪‬ﺍﻟﹾﻤ‪‬ﺴ‪‬ﻠ‪‬ﻤ‪‬ﲔ‪ ‬ﻓﻮﺭﺩﺕ‬
‫ﻣﺮﺗﲔ ﰲ ﺳﻮﺭﰐ ﻳﻮﻧﺲ ﺍﻟﻨﺤﻞ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﻣ‪‬ﺎ ﺃﹸﻫ‪‬ﻞﱠ ﺑﹺﻪ‪ ‬ﻭﺭﺩﺕ ‪‬ﺃﹸﻫ‪‬ﻞﱠ ﺑﹺﻪ‪ ‬ﻟ‪‬ﻐ‪‬ﻴ‪‬ﺮﹺ ﺍﻟﻠﱠﻪ‪‬‬
‫ﻭﻗﻮﻟﻪ ‪‬ﻓﹶﻠﹶﺎ ﺇﹺﺛﹾﻢ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪ‪ ‬ﻓﻘﻂ ﰲ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﰲ ﺍﳌﺎﺋﺪﺓ‬
‫ﻭﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﻨﺤﻞ ‪‬ﻟ‪‬ﻐ‪‬ﻴ‪‬ﺮﹺ ﺍﻟﻠﱠﻪ‪ ‬ﺑﹺﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﹶﻼﹶ‪ -‬ﻭﻻ ﺗ‪‬ﻚ‪ ‬ﺗﻠﺘﺒﺲ ﻣﻊ ‪‬ﺗ‪‬ﻜﹸﻦ‪ ‬ﻓﻔﻲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪،‬‬
‫ﻭﻫﻮﺩ ﰲ ﻣﻮﺿﻌﻴﻬﺎ ‪‬ﺗ‪‬ﻚ‪ ‬ﻭﻫﺬﺍ ﳜﺘﻠﻒ ﻋﻦ ﺍﻟﺴﻴﺎﻗﺎﺕ ﺍﻷﺧﺮﻯ‬
‫ﺍﳌﺸﺎ‪‬ﺔ‪ .‬ﻭﳝﻜﻦ ﺭﺑﻂ ﻣﺎ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻚ‪ ‬ﻣ‪‬ﻦ‪‬‬
‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١٤‬‬

‫ﺍﻟﹾﻤ‪‬ﺸ‪‬ﺮﹺﻛ‪‬ﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺇﹺﻧ‪‬ﺎ ﺃﹶﻧ‪‬ﺰ‪‬ﻟﹾﻨ‪‬ﺎ ﺇﹺﻟﹶﻴ‪‬ﻚ‪ ‬ﺍﻟﹾﻜ‪‬ﺘ‪‬ﺎﺏ‪ ‬ﺑﹺﺎﻟﹾﺤ‪‬ﻖ‪ - ‬ﻋ‪‬ﻠﻴﻚ‪ ‬ﻭﺭﺩﺕ‬
‫ﻛﺬﻟﻚ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻟﻜﻨﻪ ﱂ ﺗﺮﺩ ‪‬ﺇﻟﻴﻚ‪ ‬ﺇﻻ ﰲ ﺳﻮﺭﰐ ﺍﻟﻨﺴﺎﺀ‬
‫ﻭﺍﳌﺎﺋﺪﺓ ﻭﰲ ﺍﻟﺰﻣﺮ ﻓﻘﻂ ﻭﺭﺩﺕ ‪‬ﻋ‪‬ﻠﻴﻚ‪ ‬ﺑﺎﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﻭﻻ ﻧﻈﺮ ﳌﺎ‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻟﻌﻨﺒﻜﻮﺕ ﻟﻌﺪﻡ ﺍﻟﺘﺸﺎﺑﻪ‪ ،‬ﻭ ﺃﻣﺎ ﻗﻮﻟﻪ )ﻋﻠﻴﻚ ﻣﻊ )ﻭﻣﺎ( ﰲ‬
‫ﺍﻟﻨﺤﻞ ﻃﻪ ﻓﻬﻲ ﺭﺅﻭﺱ ﺁﻳﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺃﹶﺭ‪‬ﺟﹺﻪ‪ ‬ﻭ‪‬ﺃﹶﺧ‪‬ﺎﻩ‪ ‬ﻭ‪‬ﺃﹶﺭ‪‬ﺳ‪‬ﻞﹾ ‪ -‬ﻭ‪‬ﺍﺑ‪‬ﻌ‪‬ﺚﹾ‪ ‬ﻓﻔﻲ ﺍﻷﻋﺮﺍﻑ ﻗﺎﻟﻮﺍ‪:‬‬
‫ﻭ‪‬ﺃﹶﺭﺳﻞ ﻓﻔﻲ ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ ﺑﲔ ﺭﺑﻨﺎ ﺃﻧﻪ ﻫﺮﺏ ﻣﻨﻬﻢ ﰒ ﻋﺎﺩ ﲞﻼﻑ‬
‫ﺳﻴﺎﻕ ﺁﻳﺎﺕ ﺍﻷﻋﺮﺍﻑ ﻓﻜﺄﻧﻪ ﺧﺎﻃﺐ ﻣﺎﺭ‪‬ﺍ ﻟﻮﻗﺖ ﻗﻠﻴﻞ ﻛﻤﺎ ﻟﻮ ﻗﻠﻨﺎ‬
‫ﻷﺣﺪ ﺃﺭﺳﻞ ﻟﻔﻼﻥ ﻳﺄﰐ‪.‬‬
‫ﻗﻮﻟﻪ ﰲ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ :‬ﻭ‪‬ﻣ‪‬ﺎ ﺃﹶﺭ‪‬ﺳ‪‬ﻠﹾﻨ‪‬ﺎﻙ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﻭ‪‬ﻛ‪‬ﻴﻠﹰﺎ‪ ‬ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ﳒﺪﻫﺎ ‪‬ﻓﹶﻤ‪‬ﺎ ﺃﹶﺭ‪‬ﺳ‪‬ﻠﹾﻨ‪‬ﺎﻙ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﺣ‪‬ﻔ‪‬ﻴﻈﹰﺎ‪ ‬ﻷﻥ ﺍﷲ ﺑﲔ ﻓﻴﻤﺎ‬
‫ﻗﺒﻠﻬﺎ ﻣﻦ ﺍﻵﻳﺔ ﺑﻘﻮﻟﻪ‪ :‬ﻭ‪‬ﺃﹶﺭ‪‬ﺳ‪‬ﻠﹾﻨ‪‬ﺎﻙ‪ ‬ﻟ‪‬ﻠﻨ‪‬ﺎﺱﹺ ﺭ‪‬ﺳ‪‬ﻮﻟﹰﺎ‪ ‬ﻭﺃﻣﺎ ﰲ ﺍﻷﻧﻌﺎﻡ‬
‫ﻓﻮﺭﺩﺕ ‪‬ﻭ‪‬ﻣ‪‬ﺎ ﺟ‪‬ﻌ‪‬ﻠﹾﻨ‪‬ﺎﻙ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬﹺﻢ‪ ‬ﺣ‪‬ﻔ‪‬ﻴﻈﹰﺎ‪ ‬ﻷﻥ ﺍﷲ ﲢﺪﺙ ﰲ ﺍﻟﺴﻴﺎﻕ‬
‫ﻋﻦ ﺍﳌﺸﺮﻛﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﹶﻢ‪ - ‬ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﺸ‪‬ﻬ‪‬ﺪ‪ ‬ﰲ ﺛﻼﺙ ﻣﻮﺍﺿﻊ ﺇﻻ ﺃ‪‬ﺎ‬
‫ﻭﺭﺩﺕ ﰲ ﺍﻟﺘﻮﺑﺔ ‪‬ﻳ‪‬ﻌﻠﻢ‪ ‬ﰲ ﺍﳌﻮﺿﻊ ﺍﻷﻭﻝ ﻣﻨﻬﺎ ﻭﳝﻜﻦ ﺿﺒﻄﻬﺎ ﺑﺎﻵﻳﺔ‬
‫ﺍﻟﱵ ﺑﻌﺪﻫﺎ ﺣﻴﺚ ﻭﺭﺩﺕ ‪‬ﻭ‪‬ﺗ‪‬ﻌ‪‬ﻠﹶﻢ‪ ‬ﺍﻟﹾﻜﹶﺎﺫ‪‬ﺑﹺﲔ‪.‬‬
‫ﻭﺭﺩ ﻗﻮﻟﻪ‪ :‬ﻓﹶﻠﹶﺎ ﺗ‪‬ﻜﹸﻮﻧ‪‬ﻦ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻤ‪‬ﺘ‪‬ﺮﹺﻳﻦ‪ - ‬ﺗ‪‬ﻜﹸﻮﻥﹶ‪ ‬ﻣﺮﺍﺕ ﰲ‬
‫ﺳﻮﺭ ﻋﺪﻳﺪﺓ‪ ،‬ﻟﻜﻨﻬﺎ ﻭﺭﺩﺕ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ ‪‬ﺗ‪‬ﻜﹸﻦ‪ ‬ﺑﻨﻮﻥ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺃﹶﺗ‪‬ﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﺭ‪‬ﺳ‪‬ﻠﹸﻬ‪‬ﻢ‪ ‬ﻭﺭﺩﺕ ﻓﻘﻂ ﰲ ﺍﻟﺘﻮﺑﺔ ﻭﺃﻣﺎ ﻏﲑﻫﺎ‬
‫‪١٥‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬

‫ﻓﻮﺭﺩﺕ ‪‬ﺟ‪‬ﺎﺀَﺗ‪‬ﻬ‪‬ﻢ‪.‬‬
‫ﱂ ﺗﺮﺩ ‪‬ﻭ‪‬ﻧ‪‬ﺤ‪‬ﻦ‪ ‬ﻟﹶﻪ‪ ‬ﻣ‪‬ﺨ‪‬ﻠ‪‬ﺼ‪‬ﻮﻥﹶ‪ ‬ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺑﻌﺪ‬
‫ﻗﻮﻟﻪ‪ :‬ﻋ‪‬ﺎﺑﹺﺪ‪‬ﻭﻥﹶ‪ ‬ﻷﻥ ﺍﳌﻄﻠﻮﺏ ﻋﺒﺎﺩﺓ ﰒ ﺇﺧﻼﺹ ﻭﻟﺬﻟﻚ ﻭﺭﺩ ﻟﻔﻆ‬
‫‪‬ﻡُﺧﻠﺼﻮﻥ‪ ‬ﻣﻊ ﻗﻮﻟﻪ‪ :‬ﺃﻋﻤﺎﻟﹸﻨﺎ‪.‬‬
‫ﺇﺫﺍ ﻭﺭﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻟ‪‬ﺄﹶﻫ‪‬ﻠ‪‬ﻪ‪ ‬ﺍﻣ‪‬ﻜﹸﺜﹸﻮﺍ‪ ‬ﻳﻜﻮﻥ ﻣﻌﻬﺎ ‪‬ﻟﹶّﻌ‪‬ﻠ‪ّ‬ﻲ‪‬‬
‫ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﻃﻪ‪ -‬ﻭﺍﻟﻘﺼﺺ‪ ،‬ﺃﻣﺎ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﻓﻮﺭﺩﺕ‬
‫‪‬ﺳ‪‬ﻴ‪‬ﺌﹶﺎﺗ‪‬ﻜﹸﻢ‪ ‬ﻭﺑﺪﻭﻥ ‪‬ﺍﻣ‪‬ﻜﹸﺜﹸﻮﺍ‪ ‬ﻭﻳﻼﺣﻆ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺛﺔ ﻭﺭﺩﺕ‬
‫‪‬ﺁَﻧ‪‬ﺴ‪‬ﺖ‪ ‬ﻧ‪‬ﺎﺭ‪‬ﺍ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ‪ :‬ﺇﹺﻟﱠﺎ ﺇﹺﺑ‪‬ﻠ‪‬ﻴﺲ‪ ‬ﻓﻔﻲ ﺍﻷﻋﺮﺍﻑ ﻭﺭﺩ ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻜﹸﻦ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻭﰲ‬
‫ﺍﳊﺠﺮ ‪‬ﺃﹶﺑ‪‬ﻰ ﺃﹶﻥﹾ ﻳ‪‬ﻜﹸﻮﻥﹶ ﻣ‪‬ﻊ‪ ‬ﻷﻥ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﻭﺭﺩ ﺍﻟﺴﻴﺎﻕ ﻓﻴﻬﺎ‬
‫ﺩﻭﻥ ﺑﻴﺎﻥ ﻣﻔﺼﻞ‪ ،‬ﺑﻌﻜﺲ ﺍﻟﺬﻱ ﰲ ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﻛﺎﻧﺖ ﺑﻌﺪ ﺳﺮﺩ‬
‫ﻟﻠﺤﺎﻝ ﻓﻨﺎﺳﺐ ﺫﻛﺮ ‪‬ﺃﰉ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ‪ :‬ﻋ‪‬ﻠﹶﻴ‪‬ﻚ‪ ‬ﺍﻟﻠﱠﻌ‪‬ﻨ‪‬ﺔﹶ‪ ، ‬ﻟﹶﻌ‪‬ﻨ‪‬ﺘ‪‬ﻲ‪ ‬ﻭﺭﺩﺕ ﰲ ﻣﻮﺿﻌﲔ ﻟﻜﻨﻬﺎ‬
‫ﻧﺎﺳﺒﺖ ﺃﻥ ﺗﻜﻮﻥ ‪‬ﻟﹶﻌ‪‬ﻨ‪‬ﺘ‪‬ﻲ‪ ‬ﰲ ﺳﻮﺭﺓ ﺹ‪ .‬ﲤﺸﻴ‪‬ﺎ ﻣﻊ ﻗﻮﻟﻪ‪ :‬ﻟ‪‬ﻤ‪‬ﺎ‬
‫ﺧ‪‬ﻠﹶﻘﹾﺖ‪ ‬ﺑﹺﻴ‪‬ﺪ‪‬ﻱ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺣ‪‬ﻴ‪‬ﺚﹸ ﺷ‪‬ﺌﹾﺘ‪‬ﻢ‪ ‬ﺭ‪‬ﻏﹶﺪ‪‬ﺍ ‪ -‬ﺭ‪‬ﻏﹶﺪ‪‬ﺍ ﺣ‪‬ﻴ‪‬ﺚﹸ ﺷ‪‬ﺌﹾﺘ‪‬ﻤ‪‬ﺎ‪ ‬ﱂ‬
‫ﻳﺮﺩ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ‪‬ﺭ‪‬ﻏﹶﺪ‪‬ﺍ‪ ‬ﺑﻌﻜﺲ ﻣﻮﺿﻌﻲ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪،‬‬
‫ﻭﻫﺬﺍ ﻛﻘﻮﻟﻪ ‪‬ﺇﹺﺣ‪‬ﺴ‪‬ﺎﻧ‪‬ﺎ‪ ‬ﺇﺫ ﱂ ﺗﺮﺩ ﰲ ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ﺇﳕﺎ ﻭﺭﺩﺕ ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﺍﻷﺣﻘﺎﻑ ‪‬ﻭ‪‬ﺑﹺﺎﻟﹾﻮ‪‬ﺍﻟ‪‬ﺪ‪‬ﻳ‪‬ﻦﹺ ﺇﹺﺣ‪‬ﺴ‪‬ﺎﻧ‪‬ﺎ‪.‬‬
‫ﱂ ﺗﺮﺩ ﰲ ‪‬ﺎﻳﺔ ﺍﻵﻳﺔ ‪‬ﻟ‪‬ﺴ‪‬ﻨ‪‬ﺔ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺗ‪‬ﺤ‪‬ﻮﹺﻳﻠﹰﺎ‪ ‬ﺇﻻ ﰲ ﺳﻮﺭﺓ ﻓﺎﻃﺮ‪،‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺗ‪‬ﺒ‪‬ﺪ‪‬ﻳﻠﹰﺎ‪ ‬ﻭﺭﺩﺕ ﰲ ﺍﻷﺣﺰﺍﺏ ﻭﻓﺎﻃﺮ ﻭﺍﻟﻔﺘﺢ‪.‬‬
‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬ ‫‪١٦‬‬

‫ﻻ ﺗﻮﺟﺪ ‪‬ﻭ‪‬ﻟﹶﻌ‪‬ﺬﹶﺍﺏ‪ ‬ﺍﻟﹾﺂَﺧ‪‬ﺮ‪‬ﺓ‪ ‬ﺃﹶﺧ‪‬ﺰ‪‬ﻯ‪ ‬ﺇﻻ ﰲ ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﻓﻘﻂ‪،‬‬

‫ﺑﻌﻜﺲ ‪‬ﻭ‪‬ﻟﹶﻌ‪‬ﺬﹶﺍﺏ‪ ‬ﺍﻟﹾﺂَﺧ‪‬ﺮ‪‬ﺓ‪ ‬ﺃﹶﻛﹾﺒ‪‬ﺮ‪.‬‬
‫ﱂ ﻳﺮﺩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺃﹶﻭ‪‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮﺍ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﺇﻻ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻘﻂ‬
‫ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻳ‪‬ﺬﹶﺑ‪‬ﺤ‪‬ﻮﻥﹶ ﺃﹶﺑ‪‬ﻨ‪‬ﺎﺀَﻛﹸﻢ‪ ‬ﻭﺭﺩﺕ ﰲ ﺍﻷﻋﺮﺍﻑ‬
‫‪‬ﻳ‪‬ﻘﹾﺘ‪‬ﻠﹸﻮﻥﹶ‪ ‬ﻷﻧﻪ ﻭﺭﺩ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻗﻮﻟﻪ‪ :‬ﺳ‪‬ﻨ‪‬ﻘﹶﺘ‪‬ﻞﹸ ﺃﹶﺑ‪‬ﻨ‪‬ﺎﺀَﻫ‪‬ﻢ‪ ‬ﻭﱂ‬
‫ﺗﺮﺩ ﺑﺎﻟﻮﺍﻭ ﺇﻻ ﰲ ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ‪‬ﻭ‪‬ﻳ‪‬ﺬﹶﺑ‪‬ﺤ‪‬ﻮﻥﹶ‪.‬‬
‫ﱂ ﺗﺮﺩ ‪‬ﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ ﻣ‪‬ﻮﺳ‪‬ﻰ ﻟ‪‬ﻘﹶﻮ‪‬ﻣ‪‬ﻪ‪ -‬ﻳ‪‬ﻘﻮﻡ‪ ‬ﺇﻻ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‬
‫ﻭﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﰲ ﻣﻮﺿﻌﻬﺎ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﺎ ﻋﺪﺍﻫﺎ ﻓﻮﺭﺩﺕ ‪‬ﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ‬
‫ﻣ‪‬ﻮﺳ‪‬ﻰ‪ ‬ﺑﺪﻭﻥ ‪‬ﻳ‪‬ﺎ ﻗﹶﻮ‪‬ﻡﹺ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻣ‪‬ﺎ ﻧ‪‬ﺰ‪‬ﻝﹶ ﺍﻟﻠﱠﻪ‪ ‬ﺑﹺﻬ‪‬ﺎ ﻣ‪‬ﻦ‪ ‬ﺳ‪‬ﻠﹾﻄﹶﺎﻥ‪ ‬ﻭﺭﺩﺕ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻷﻋﺮﺍﻑ ﻭﻳﻮﺳﻒ ﻭﺍﻟﻨﺠﻢ ﺇﻻ ﺃ‪‬ﺎ ﰲ ﺍﳌﻮﺿﻊ ﺍﻷﻭﻝ ‪‬ﻣ‪‬ﺎ ﻧ‪‬ﺰ‪‬ﻝﹶ‪ ‬ﻭﰲ‬
‫ﺍﻵﺧﺮﻳﲔ ‪‬ﻣ‪‬ﺎ ﺃﹶﻧ‪‬ﺰ‪‬ﻝﹶ‪ ‬ﻷﻥ ﰲ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﻭﺭﺩ ﻟﻔﻆ ﺇﻻ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﹶﺎﻧ‪‬ﻈﹸﺮ‪‬ﻭﺍ ﻛﹶﻴ‪‬ﻒ‪ - ‬ﺛﹸﻢ‪ ‬ﺍﻧ‪‬ﻈﹸﺮ‪‬ﻭﺍ‪ ‬ﻭﺭﺩﺕ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‬
‫ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ ﺇﻻ ﺃ‪‬ﺎ ﱂ ﺗﺮﺩ ‪‬ﺛﹸﻢ‪ ‬ﺍﻧ‪‬ﻈﹸﺮ‪‬ﻭﺍ‪ ‬ﺇﻻ ﻣﺮﺓ ﻭﰲ ﺳﻮﺭﺓ‬
‫ﺍﻷﻧﻌﺎﻡ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﺁَﺑ‪‬ﺎﺀَﻧ‪‬ﺎ ‪ -‬ﺁَﺑ‪‬ﺎﺅ‪‬ﻧ‪‬ﺎ‪ ‬ﺇﺫﺍ ﻭﺭﺩ ﰲ ﺍﻵﻳﺔ ‪‬ﺣ‪‬ﺴﺒ‪‬ﻨ‪‬ﺎ ﻣ‪‬ﺎ‬
‫ﻭ‪‬ﺟ‪‬ﺪﻧﺎ‪ ‬ﻓﺈﻧﻪ ﻳﺄﰐ ﺑﻌﺪﻫﺎ ‪‬ﺁَﺑ‪‬ﺎﺀَﻧ‪‬ﺎ‪ ‬ﻛﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﻭﺍﻷﻋﺮﺍﻑ‬
‫ﻭﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺸﻌﺮﺍﺀ ﻭﻟﻘﻤﺎﻥ ﻭﻳﻮﻧﺲ ﻭﺍﻟﺰﺧﺮﻑ ﻓﻠﻢ ﻳﺮﺩ ﻣﻊ ﻗﻮﻟﻪ‪:‬‬
‫‪‬ﺣﺴﺒ‪‬ﻨ‪‬ﺎ‪‬ﺁَﺑ‪‬ﺎﺅ‪‬ﻧ‪‬ﺎ‪.‬‬
‫ﰲ ﻗﻮﻟﻪ‪ :‬ﻳ‪‬ﺘ‪‬ﻀ‪‬ﺮ‪‬ﻋ‪‬ﻮﻥﹶ‪ ‬ﻭﺭﺩ ﺍﻟﺘﺸﺎﺑﻪ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﻭﺍﳌﺆﻣﻨﻮﻥ‬
‫‪١٧‬‬ ‫ﻫﺪﺍﻳﺔ ﺍﳊﲑﺍﻥ ﰲ ﻣﺘﺸﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺍﻷﻋﺮﺍﻑ ﻟﻜﻨﻬﺎ ﱂ ﺗﺮﺩ ‪‬ﻳ‪‬ﻀ‪‬ﺮ‪‬ﻋ‪‬ﻮﻥﹶ‪ ‬ﺇﻻ ﰲ ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﻭﻫﻮ‬

‫ﻛﻘﻮﻟﻪ‪ :‬ﺳ‪‬ﻌ‪‬ﻮ‪‬ﺍ ‪ -‬ﻳ‪‬ﺴ‪‬ﻌ‪‬ﻮ‪‬ﻥﹶ‪ ‬ﺇﺫ ﱂ ﺗﺮﺩ ‪‬ﻳ‪‬ﺴ‪‬ﻌ‪‬ﻮ‪‬ﻥﹶ‪ ‬ﺇﻻ ﰲ ﺳﻮﺭﺓ ﺳﺒﺄ‬
‫ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﻭﻛﺄﻥ ﺍﳌﻌﲎ ﰲ ﺍﻟﺴﻮﺭﺓ ﺃﻥ ﻣﻦ ﺳﻌﻰ ﺃﻭ ﻳﺴﻌﻰ‬
‫ﺳﺎﺑﻘﹰﺎ ﺃﻭ ﻣﺎ ﺯﺍﻝ ﻓﺈﻥ ﺍﻟﻌﺬﺍﺏ ﻣﻮﻋﺪﻩ‪.‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻓﹶﺘ‪‬ﻤ‪‬ﺘ‪‬ﻌ‪‬ﻮﺍ ﻓﹶﺴ‪‬ﻮ‪‬ﻑ‪ ‬ﺗ‪‬ﻌ‪‬ﻠﹶﻤ‪‬ﻮﻥﹶ ‪ -‬ﻭ‪‬ﻟ‪‬ﻴ‪‬ﺘ‪‬ﻤ‪‬ﺘ‪‬ﻌ‪‬ﻮﺍ‪ ‬ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻟﻨﺤﻞ ﻭﺍﻟﺮﻭﻡ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻟﻜﻨﻬﺎ ﱂ ﺗﺮﺩ ‪‬ﻭ‪‬ﻟ‪‬ﻴ‪‬ﺘ‪‬ﻤ‪‬ﺘ‪‬ﻌ‪‬ﻮﺍ‪ ‬ﺇﻻ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭﻫﺬﺍ ﻛﻘﻮﻟﻪ ‪‬ﻣ‪‬ﻦ‪ ‬ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﰲ ﺳﻴﺎﻕ ‪‬ﻓﹶﺄﹶﺣ‪‬ﻴ‪‬ﺎ ﺑﹺﻪ‪ ‬ﺍﻟﹾﺄﹶﺭ‪‬ﺽ‪ ‬ﱂ‬
‫ﺗﺮﺩ ﺃﻳﻀ‪‬ﺎ ﺇﻻ ﰲ ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‪.‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﻭ‪‬ﻟﹶﻮ‪ ‬ﺷ‪‬ﺎﺀَ ﺭ‪‬ﺑ‪‬ﻚ‪ - ‬ﺍﷲ‪ ‬ﺇﺫ ﱂ ﺗﺮﺩ ‪‬ﺭ‪‬ﺑ‪‬ﻚ‪ ‬ﺇﻻ ﰲ‬
‫ﺳﻮﺭﰐ ﻫﻮﺩ ﻭﺍﻷﻧﻌﺎﻡ‪.‬‬
‫ﻭﺧﺘﺎﻣ‪‬ﺎ ﺃﺳﺄﻝ ﺍﷲ ﺍﻹﺧﻼﺹ ﻭﺍﻟﺴﺪﺍﺩ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻓﻴﻤﺎ ﺫﻛﺮ‪..‬‬
‫ﻣﺸﲑ‪‬ﺍ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳉﻬﺪ ﺳﻴﻠﺤﻘﻪ ﰲ ﺍﻟﻘﺮﻳﺐ ﺍﻟﻌﺎﺟﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺑﻴﺎﻥ‬
‫ﻣﻜﻤﻞ ﻟﺒﻌﺾ ﺍﳌﺘﺸﺎ‪‬ﺎﺕ ﺍﻷﺧﺮﻯ ﺍﻟﺒﺎﻗﻴﺔ‪ ..‬ﺭﺍﺟﻴ‪‬ﺎ ﳑﻦ ﺭﺃﻯ ﻋﻠﻴﻪ ﺷﻴﺌﹰﺎ‬
‫ﺃﻥ ﻳﺴﺘﺪﺭﻛﻪ ﻭﻳﻨﺒﻪ ﻟﻪ ﺇﻛﻤﺎﻻﹰ ﳌﺴﲑﺓ ﺍﳋﲑ‪.‬‬
‫ﻭﺍﷲ ﺍﳌﻮﻓﻖ‪.‬‬

‫ﺍﻟﻔﻘﲑ ﺇﱃ ﻋﻔﻮ ﺭﺑﻪ‬

‫ﻧﺎﺻـﺮ ﺑﻦ ﻋﺒـﺪ ﺍﷲ ﺍﻟﻌﺒﻴـﺪ‬