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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 ﻭﻣﺘﺒﻊ 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 ﺍﻟﺴﻨﺔ )ﻓﻴﻀﺎﻥ
ﺍﻟﻌﻄﹼﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ
ﺳﻨﺖ( ،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 ﺍﳌﺪﻧﻴﺔ ﻭﻛﺎﻥ
ﻳﻘﻮﻡ ﺑﺈﺻﺪﺍﺭ ﺍﻟﻔﺘﺎﻭﻯ ﰲ ﺩﺍﺭ ﺍﻹﻓﺘﺎﺀ ﻷﻫﻞ
ﺍﻟﺴﻨﺔ ﻭﻳﺆﻟﱢﻒ ﺍﳌﺆﻟﱠﻔﺎﺕ ﺍﻟﻘﻴﻤﺔ ﻭﻗﺪ ﺻﻨﻒ "ﺻﺮﺍﻁ ﺍﳉﻨﺎﻥ" ﰲ ﺗﻔﺴﲑ ﺳﺘﺔ ﺃﺟﺰﺍﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ
ﺍﻟﻜﺮﱘ ﺑﺎﻟﻠﻐﺔ ﺍﻷﺭﺩﻳﺔ ﻭﻛﺬﻟﻚ ﺻﻨﻒ ﺍﳊﺎﺷﻴﺔ ﻛﺎﻣﻼﹰ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ ﻭﻣﺎﺕ ﰲ ١٨ﳏﺮﻡ
ﺍﳊﺮﺍﻡ ﻋﺎﻡ ١٤٢٧ﻫـ ،ﺍﳌﻮﺍﻓﻖ ١٧ﻓﱪﺍﻳﺮ ﺳﻨﺔ ٢٠٠٦ﻡ .ﻭﺃﺧﺮﺝ ﻫﺬﻩ ﺍﳊﺎﺷﻴﺔﹶ ﺍﳌﺴﻤﺎﺓ ﺑـ" :ﺃﻧﻮﺍﺭ
ﺍﳊﺮﻣﲔ" ،ﳎﻠﺲ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﳊﺬﻑ ﲝﺴﺐ ﺍﳌﻘﺎﻡ ،ﻭﻭﺿﻊ ﺑﲔ ﺃﻳﺪﻳﻜﻢ ﺍﳉﺰﺀ
ﺍﻷﻭﻝ ﻣﻦ ﺃﻧﻮﺍﺭ ﺍﳊﺮﻣﲔ ،ﻧﺴﺄﻝ ﺍﷲَ ﻋﺰ ﻭﺟﻞﹼ ﺃﻥ ﳚﻌﻠﻬﺎ ﺻﺪﻗﺔ ﺟﺎﺭﻳﺔ ﻋﻦ ﺭﻭﺣﻪ 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.
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)ﺗﻌﺮﻳﺐ :ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ(
٨ﺷﻮﺍﻝ ﺍﳌﻜﺮﻡ ١٤٣٢ھـ www.madinah.in
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ﻣﻜﺘﺒﺔ اﻟﻤﺪﯾﻨﺔ
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ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ ﻛﺮﺍﺗﺸﻲ ﺑﺎﻛﺴﺘﺎﻥ
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Madinah Gift Centre
ﻳﻄﻠﺐ ﻣﻦ :ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ ﺑﻜﺮﺍﺗﺸﻲ .ﺃﻓﻨﺎﻥ ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ ﻟﻠﻄﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺘﻮﺯﻳﻊ.
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻛﺮﺍﭼﻰ ،ﺷﻬﻴﺪ ﻣﺴﺠﺪ ﻛﻬﺎﺭﺍﺩﺭ ﺑﺎﺏ ﺍﳌﺪﻳﻨﻪ ﻛﺮﺍﭼﻰ .ﻫﺎﺗﻒ.٠٢١-٣٢٢٠٣٣١:
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻻﻫﻮﺭ ،ﺩﺭﺑﺎﺭ ﻣﺎرﮐﻴ ،ﮔﻨﺞ ﲞﺶ ﺭﻭڈ .ﻻﻫﻮﺭ .ﻫﺎﺗﻒ.٠٤٢-٣٧٣١١٦٧٩ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺳﺮﺩﺍﺭ ﺁﺑﺎﺩ )ﻓﻴﺼﻞ ﺁﺑﺎﺩ( :ﺃﻣﲔ ﭘﻮﺭ ﺑﺎﺯﺍﺭ .ﻫﺎﺗﻒ.٠٤١-٢٦٣٢٦٢٥ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻛﺸﻤﲑ ،ﭼﻮﮎ ﺷﻬﻴﺪاں ،ﻣﲑ ﭘﻮﺭ .ﻫﺎﺗﻒ.٠٥٨٢٧٤-٣٧٢١٢ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺣﻴﺪﺭ ﺁﺑﺎﺩ :ﻓﻴﻀﺎﻥ ﻣﺪﻳﻨﻪ ﺁﻓﻨﺪﻱ ﺎؤن .ﻫﺎﺗﻒ.٠٢٢-٢٦٢٠١٢٢ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻣﻠﺘﺎﻥ،ﻧﺰﺩ ﭘﻴﭙﻞ ﻭﺍﱃ ﻣﺴﺠﺪ ،ﺍﻧﺪﺭﻭﻥ ﺑﻮﻫﺆ ﮔﻴ .ﻫﺎﺗﻒ.٠٦١-٤٥١١١٩٢ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺍﻭﻛﺎڑﻩ ،ﻛﺎﰿ ﺭﻭڈ ﺑﺎﳌﻘﺎﺑﻞ ﻏﻮﺛﻴﻪ ﻣﺴﺠﺪ ،ﻧﺰﺩ ﲢﺼﻴﻞ ﻛﻮﻧﺴﻞ ﻫﺎﻝ .ﻫﺎﺗﻒ٠٤٤-٢٥٥٠٧٦٧ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :راوﻟﭙﻨ ي :ﻓﻀﻞ ﺩﺍﺩ ﭘﻼﺯﻩ ،ﻛﻤﻴ ﻲ ﭼﻮﮎ ﺍﻗﺒﺎﻝ ﺭﻭڈ .ﻫﺎﺗﻒ.٠٥١-٥٥٥٣٧٦٥:
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺧﺎﻥ ﭘﻮﺭ ،ﺩﺭﺍﱐ ﭼﻮﮎ ﺮ ﻛﻨﺎﺭﻩ ،ﻫﺎﺗﻒ.٠٦٨-٥٥٧١٦٨٦ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﻧﻮﺍﺑﺸﺎﻩ :ﭼﻜﺮﺍ ﺑﺎﺯﺍﺭ ،ﻧﺰﺩ .MCBﻫﺎﺗﻒ٠٢٤٤-٤٣٦٢١٤٥ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﺳﻜﻬﺮ :ﻓﻴﻀﺎﻥ ﻣﺪﻳﻨﻪ ﺑﲑﺍﺝ ﺭﻭڈ .ﻫﺎﺗﻒ٠٧١-٥٦١٩١٩٥ :
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ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﮔﺠﺮﺍﻧﻮﺍﻟﻪ :ﻓﻴﻀﺎﻥ ﻣﺪﻳﻨﻪ ﺷﻴﺨﻮﭘﻮﺭﻩ ﻣﻮڑﮔﺠﺮﺍﻧﻮﺍﻟﻪ .ﻫﺎﺗﻒ٠٥٥-٤٢٢٥٦٥٣ :
ﻣﻜﺘﺒﺔ ﺍﳌﺪﻳﻨﺔ :ﭘﺸﺎﻭﺭ :ﻓﻴﻀﺎﻥ ﻣﺪﻳﻨﻪ ﮔﻠﱪﮒ ﳕﱪ ،١ﺍﻟﻨﻮﺭ ﺳ ﺮﻳ ،ﺻﺪﺭ.
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Madinah Gift Centre
ﻣ ﻦ ﻣﺆﺳﺲ ﲨﻌﻴﺔ "ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ" ﳏﺐ ﺃﻋﻠﻰ ﺣﻀﺮﺓ ،ﺷﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ ،ﺃﻣﲑ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﺍﻟﻌﻼﻣـﺔ ﻣﻮﻻﻧـﺎ
ﺃﺑﻮ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴﺎﺱ ﺍﻟﻌﻄﹼﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ) (١ﺍﻟﺮﺿﻮﻱ ﺍﻟﻀﻴﺎﺋﻲ- ،ﺩﺍﻡ ﻇﻠﹼﻪ ﺍﻟﻌﺎﱄ:-
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ،ﻭﻋﻠﹼﻢ ﺍﻟﺒﻴﺎﻥ ،ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺧﻴﺮ ﺍﻷﻧﺎﻡ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪﻥ ﺍﳌﺼﻄﻔﻰ
ﺃﲪﺪ ﺍﺘﱮ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﺍﻟﻄﻴﺒﲔ ﺍﻟﻄﺎﻫﺮﻳﻦ ﻭﺻﺤﺒﻪ ﺍﻟﺼﺪﻳﻘﲔ ﺍﻟﺼﺎﳊﲔ .ﺑﺮﲪﺘﻚ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ! ﻭﺑﻌﺪ:
ﺍﳊﹶﻤﺪ ﷲ -ﻋﺰﻭﺟﻞﹼ -ﲨﻌﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻟﻌﺎﳌﻴﺔ ﺍﳊﺮﻛﺔ ﺍﻟﻐﲑ ﺍﻟﺴﻴﺎﺳﻴﺔ " ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ" ﻟﺘﺒﻠﻴـﻎ ﺍﻟﻘـﺮﺁﻥ
ﻭﺍﻟﺴﻨﺔ ﺗﺼﻤﻢ ﻟﺪﻋﻮﺓ ﺍﳋﻴﺮ ﻭﺇﺣﻴﺎﺀ ﺍﻟﺴﻨﺔ ﻭﺇﺷﺎﻋﺔ ﻋﻠﻢ ﺍﻟﺸﺮﺍﺋﻊ ﰲ ﺍﻟﻌﺎﻟﹶﻢ ،ﻭﻷﺩﺍﺀ ﻫﺬﻩ ﺍﻷُﻣﻮﺭ ﲝﺴﻦ ﻓﻌﻞ ﻭﺞ
ﻣﺘﻜﺎﻣﻞ ﺃﹸﻗﻴﻤﺖ ﺍﺎﻟﺲ ،ﻣﻨﻬﺎ :ﳎﻠﺲ "ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ" ،ﻭﲝﻤﺪ ﺍﷲ -ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ -ﺃﺭﻛﺎﻥ ﻫﺬﺍ ﺍﻠﺲ
ﻗﺎﻣﻊ ﺍﻟﺒﺪﻋﺔ ﺣﺎﻣﻲ ﺍﻟﺴﻨﺔ ،ﺷﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ ،ﺃﻣﲑ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻌﻼﹼﻣﺔ ﻣﻮﻻﻧﺎ ﺃﺑﻮ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴﺎﺱ ﻋﻄﹼﺎﺭ ﺍﻟﻘـﺎﺩﺭﻱ ﺍﻟﺮﺿـﻮﻱ )(١
-ﺩﺍﻣﺖ ﺑﺮﻛﺎﻢ ﺍﻟﻌﺎﻟﻴﺔ -ﻭﻟﺪ ﰲ ﻣﺪﻳﻨﺔ "ﻛﺮﺍﺗﺸﻲ" ﰲ ٢٦ﺭﻣـﻀﺎﻥ ﺍﳌﺒـﺎﺭﻙ ﻋـﺎﻡ ١٣٦٩ﻫــ ﺍﳌﻮﺍﻓـﻖ ١٩٥٠ﻡ .ﻋـﺎﱂ،
ﻋﺎﻣﻞ ،ﺗﻘﻲ ،ﻭﺭِﻉ ،ﺣﻴﺎﺗﻪ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻈﻬﺮ ﳋﺸﻴﺔ ﺍﷲ -ﻋﺰ ﻭﺟﻞﱠ -ﻭﻋﺸﻖ ﺍﳊﺒﻴـﺐ ﺍﳌـﺼﻄﻔﻰ -ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ
ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ ،-ﻣﻊ ﻛﻮﻧﻪ ﻋﺎﺑﺪﺍﹰ ﻭﺯﺍﻫﺪﺍ ﻓﺈﻧﻪ ﺩﺍﻋﻴﺔ ﻟﻠﻌﺎﻟﹶﻢ ﺍﻹﺳﻼﻣﻲ ،ﻭﺃﻣـﲑ ﻭﻣﺆﺳـﺲ ﳉﻤﻌﻴـﺔ "ﺍﻟـﺪﻋﻮﺓ ﺍﻹﺳـﻼﻣﻴﺔ" ﻏـﲑ
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ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ ﻟﺘﺒﻠﻴﻎ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ ،ﳏﺎﻭﻻﺗﻪ ﺍﳌﺨﻠﺼﺔ ﺍﳌﺆﺛﹼﺮﺓ ،ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ ﻭﺗﺄﻟﻴﻔﺎﺗﻪ :ﺍﳌﺬﺍﻛﺮﺍﺕ ﺍﳌﺪﻧﻴﺔ )ﺃﺳـﺌﻠﺔ
ﺣﻮﻝ ﺃﻫﻢ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻴﻮﻣﻴﺔ( ﻭﺍﶈﺎﺿﺮﺍﺕ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﺭﺳﺎﺋﻠﻪ ﺍﻹﺻﻼﺣﻴﺔ ﰲ ﺍﻷﺭﺩﻭﻳـﺔ ﻛـﺜﲑﺓ ،ﻭﻣـﻦ
ﺑﻌﺾ ﺭﺳﺎﺋﻠﻪ ﻳﺘﺮﺟﻢ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ،ﻣﻨـﻬﺎ" :ﻋﻈـﺎﻡ ﺍﳌﻠـﻮﻙ"" ،ﳘـﻮﻡ ﺍﳌﻴـﺖ"" ،ﺿـﻴﺎﺀ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ" ،ﻭﺃﺳـﻠﻮﺏ
ﺗﺮﺑﻴﺘﻪ ﺃﺩﻯ ﺇﱃ ﺣﺼﻮﻝ ﺍﻧﻘﻼﺏ ﰲ ﺣﻴﺎﺓ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﺧﺎﺻﺔ ﺍﻟﺸﺒﺎﺏ ،ﻭﺃﻋﻄﻰ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﺍﳌﺪﱐﹼ ﺑﺄﻧﻪ:
"ﻋﻠ ﻲ ﳏﺎﻭﻟﺔ ﺇﺻﻼﺡ ﻧﻔﺴﻲ ﻭﺇﺻﻼﺡ ﻧﻔﻮﺱ ﺍﻟﻌﺎﱂ" ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻋ ﺰ ﻭﺟ ﱠﻞ
ﻭﻟﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳌﻘﺼﺪ ﺍﻧﺘﺸﺮ ﺍﻟﺪﻋﺎﺓ ﺍﳌﺴﺘﻔﻴﻀﻮﻥ ﻣﻨﻪ ﺇﱃ ﺃﳓﺎﺀ ﺍﻟﻌﺎﱂ ﺍﳌﺰﻳﻨـﻮﻥ ﺑﺘﻴﺠـﺎﻥ ﺍﻟﻌﻤـﺎﺋﻢ ﺍﳋـﻀﺮ ﻭﺍﳌﻌﻄﹼـﺮﻭﻥ
ﺑـ"ﺍﻹﻧﻌﺎﻣﺎﺕ ﺍﳌﺪﻧﻴﺔ" )ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ( ﰲ "ﺍﻟﻘﻮﺍﻓـﻞ ﺍﳌﺪﻧﻴـﺔ" )ﻗﻮﺍﻓـﻞ ﺗـﺴﺎﻓﺮ ﻟﻠـﺪﻋﻮﺓ ﺇﱃ ﺍﷲ -ﻋـﺰ ﻭﺟـﻞﹼ (-ﻟﻠـﺪﻋﻮﺓ ﺇﱃ
ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ .ﻓﺎﻟﺸﻴﺦ ﻣﻊ ﻛﻮﻧﻪ ﻛﺜﲑ ﺍﻟﻜﺮﺍﻣـﺔ ﻓﻬـﻮ ﻧﻈـﲑ ﻧﻔـﺴﻪ ﰲ ﺃﺩﺍﺀ ﺍﻷﺣﻜـﺎﻡ ﺍﻹﳍﻴـﺔ ﻭﺍﺗﺒـﺎﻉ ﺍﻟـﺴﻨﺔ ،ﺇﻧـﻪ ﺻـﻮﺭﺓ
ﻟﻠﺸﺮﻳﻌﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﺣﻴﺚ ﲟﻈﻬﺮﻩ ﻳﺬﻛﹼﺮﻧﺎ ﺑﻌﻬﺪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﳊﲔ ،ﻭﺗﺸﺮﻑ ﺑـﺎﻹﺭﺍﺩﺓ ﻣـﻦ ﺷـﻴﺦ ﺍﻟﻌـﺮﺏ
ﻭﺍﻟﻌﺠﻢ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﺍﳌﺪﱐ -ﺭﲪﻪ ﺍﷲ ،-ﻭﻫﻮ ﺍﳋﻠﻴﻔﺔ ﻟﻠﻤﻔﱵ ﺍﻷﻋﻈﻢ ﻟﺒﺎﻛﺴﺘﺎﻥ ﻣﻮﻻﻧﺎ ﻭﻗﺎﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻘـﺎﺩﺭﻱ- ﺭﲪـﻪ
ﺍﷲ ،-ﻭﺍﳌﻔﱵ ﻭﻓﻘﻴﻪ "ﺍﳍﻨﺪ" ﺷﺮﻳﻒ ﺍﳊﻖ ﺍﻷﳎﺪﻱ -ﺭﲪﻪ ﺍﷲ -ﺃﻳﻀﺎﹰ ﺟـﻌﻠﻪ ﺧﻠﻴﻔﺔ ﻟﻪ ،ﻭﺃﺧﺬ ﺍﳋﻼﻓﺔ ﺃﻳﻀﺎﹰ ﻣـﻦ ﻋـﺪﺓ
ﻣﻦ ﺍﳌﺸﺎﻳﺦ ﻣﻦ ﺍﻟﻄـﺮﻕ ﺍﻷﺧـﺮﻯ ﻛﺎﻟﻘﺎﺩﺭﻳـﺔ ﻭﺍﳉـﺸﺘﻴﺔ ﻭﺍﻟـﺴﻬﺮﻭﺭﺩﻳﺔ ﻭﺍﻟﻨﻘـﺸﺒﻨﺪﻳﺔ ﻣـﻊ ﺇﺟـﺎﺯﺍﺕ ﰲ ﺍﳊـﺪﻳﺚ ﺍﻟﻨﺒـﻮﻱ
ﺍﻟﺸﺮﻳﻒ ،ﻟﻜﻨﻪ ﻳﻌﻄﻲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ ﻓﻘﻂ .ﻧﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ﺃﻥ ﻳﻐﻔﺮ ﻟﻨﺎ ﲜﺎﻩ ﻫﺆﻻﺀ ﺍﻷﻭﻟﻴﺎﺀ .ﺁﻣﲔ.
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Madinah Gift Centre
ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻜِﺮﺍﻡ ﻭﺍﳌﻔﺘﻮﻥ ﺍﻟﻌِﻈﺎﻡ -ﻛﺜﱠﺮﻫﻢ ﺍﷲ ﺗﻌﺎﱃ -ﻋﺰﻣﻮﺍ ﻋﺰﻣﹰﺎ ﻣﺼﻤﻤﺎﹰ ﻹﺷﺎﻋﺔ ﺍﻷﻣﺮ ﺍﻟﻌﻠﹾﻤـﻲ ﺍﳋﺎﻟـﺼﻲ
ﻭﺍﻟﺘﺤﻘﻴﻘﻲ.
ﻭﺃﻧﺸﺄﻭﺍ ﻟﺘﺤﺼﻴﻞ ﻫﺬﻩ ﺍﻷُﻣﻮﺭ ﻋﺪﺓ ﺷﻌﺐ ،ﻓﻤﻨﻬﺎ:
) (١ـ ﺷﻌﺒﺔ ﻟﻜﺘﺐ ﺃﻋﻠﻰ ﺣﻀﺮﺓ ،ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﺍﺪﺩ ﺍﻟﺪﻳﻦ ﻭﺍﳌﻠﹼﺔ ،ﺍﳊﺎﻣﻲ ﺍﻟﺴﻨﺔ ،ﺍﳌـﺎﺣﻲ ﺍﻟﺒﺪﻋـﺔ،
ﺍﻟﻌﺎﱂ ﺍﻟﺸﺮﻳﻌﺔ ،ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ -ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ.-
) (٣ـ ﺷﻌﺒﺔ ﻟﺘﺮﺍﺟﻢ ﺍﻟﻜﺘﺐ )ﻣﻦ ﺍﻟﻜﹸﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﻷُﺭﺩﻳﺔ(. ) (٢ـ ﺷﻌﺒﺔ ﻟﻠﻜﺘﺐ ﺍﻹﺻﻼﺣﻴﺔ.
) (٦ـ ﺷﻌﺒﺔ ﻟﻠﺘﺨﺮﻳﺞ. ) (٥ـ ﺷﻌﺒﺔ ﻟﺘﻔﺘﻴﺶ ﺍﻟﻜﺘﺐ. ) (٤ـ ﺷﻌﺒﺔ ﻟﻠﻜﺘﺐ ﺍﻟﺪﺭﺍﺳﻴﺔ.
ﻭﻣِ ﻦ ﺃﻭﻝِ ﺗﺮﺟﻴﺤﺎﺕ ﳎﻠﺲ "ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ" ،ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺘـﺼﺎﻧﻴﻒ ﺍﳉﻠﻴﻠـﺔ ﺍﻟﺜﻤﻴﻨـﺔ ﻷﻋﻠـﻰ ﺣـﻀﺮﺓ،
ﺇﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ،ﺍﻟﻌﻈﻴﻢ ﺍﻟﱪﻛﺔ ،ﺍﻟﻌﻈﻴﻢ ﺍﳌﺮﺗﺒﺔ ،ﺍﺪﺩ ﺍﻟﺪﻳﻦ ﻭﺍﳌﻠﹼﺔ ،ﺍﳊﺎﻣﻲ ﺍﻟﺴﻨﺔ ،ﺍﳌﺎﺣﻲ ﺍﻟﺒﺪﻋـﺔ ،ﺍﻟﻌـﺎﱂ
ﺍﻟﺸﺮﻳﻌﺔ ،ﺷﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ ،ﺍﻟﻌﻼﻣﺔ ،ﻣﻮﻻﻧﺎ ،ﺍﳊﺎﺝ ،ﺍﳊﺎﻓﻆ ،ﺍﻟﻘﺎﺭﻱ ،ﺍﻟﺸﺎﻩ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ -ﻋﻠﻴﻪ ﺭﲪﺔ
ﺍﻟﺮﲪﻦ -ﺑﺄﺳﺎﻟﻴﺐ ﺍﻟﺴﻬﻠﺔ ﻭﻓﻘﺎﹰ ﻟﻌﺼﺮﻧﺎ ﺍﳉﺪﻳﺪ.
ﻓﻠﻴﻌﺎﻭﻥﹾ ﻛﻞﹼ ﺃﺣﺪٍ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧﻮﺍﺕ ﰲ ﻫﺬﻩ ﺍﻷُﻣﻮﺭ ﺍﳌﺪﻧﻴﺔ ﺑﺒﺴﺎﻃﻪ ،ﻭﻟﻴﻄﺎﻟ ﻊ ﺑﻨﻔﺴﻪ ﺍﻟﻜﹸﺘﺐ ﺍﻟﹼـﱵ
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ﻣﻄﺒﻮﻋﺔ ﻣﻦ ﺍﻠﺲ ﻭﻟﲑﻏﹼﺐ ﺍﻵﺧﺮﻳﻦ ﺃﻳﻀﺎﹰ.
ﺃﻋﻄﻰ ﺍﷲ -ﻋﺰﻭﺟﻞﹼ -ﳎـﺎﻟﺲ ½ﺍﻟـﺪﻋﻮﺓ ﺍﻹﺳـﻼﻣﻴﺔ¼ ﻛﻠﹼﻬـﺎ ﻻ ﺳـﻴﻤﺎ "ﺍﳌﺪﻳﻨـﺔ ﺍﻟﻌﻠﻤﻴـﺔ" ﺍﺭﺗﻘـﺎﺀ ﻣـﺴﺘﻤﺮﹰﺍ
ﻭﺟﻌﻞ ﺃﹸﻣﻮﺭﻧﺎ ﰲ ﺍﻟﺪﻳﻦ ﻣﺰﻳﻨﺎﹰ ﲝﻠﹾﻴﺔ ﺍﻹﺧـﻼﺹ ﻭﻭﺳـﻴﻠﺔ ﳋﻴـﺮ ﺍﻟـﺪﺍﺭﻳﻦ .ﻭﺃﻋﻄﺎﻧـﺎ ﺍﷲ -ﻋﺰﻭﺟـﻞﹼ -ﺍﻟـﺸﻬﺎﺩﺓﹶ ﲢـﺖ
ﻇﻼﻝ ﺍﻟﻘﺒﺔ ﺍﳋﻀﺮﺁﺀ )ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ،ﻭﺍﳌﺪﻓﻦ ﰲ ﺟﻨﺔ ﺍﻟﺒﻘﻴـﻊ ،ﻭﺍﳌـﺴﻜﻦ ﰲ
ﺟﻨﺔ ﺍﻟﻔﺮﺩﻭﺱ".
ﺁﻣﲔ ﲜﺎﻩ ﺍﻟﻨﱯ ﺍﻷﻣﲔ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﹼﻢ.
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Madinah Gift Centre
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪٰﻦ ﺍﻟﺮﺣﻴﻢ
ﺍﳊﻤﺪ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ،ﺍﻟﻔﺮﺩ ﺍﻟﺼﻤﺪ ﺍﻟـﺬﻱ ﱂ ﻳﻠـﺪ ﻭﱂ ﻳﻮﻟـﺪ ،ﻭﱂ ﻳﻜـﻦ ﻟـﻪ ﻛﻔـﻮﺍﹰ ﺃﺣـﺪ،
ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﻋﺒﺪﻩ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺑﺎﻟﻠﹼـﺴﺎﻥ ﺍﻟﻌـﺮﰊ ﺍﳌـﺒﲔ ﺗﺒـﺼﺮﺓ ﻷﻭﱄ
ﺍﻷﻟﺒﺎﺏ ،ﻭﺃﻭﺩﻋﻪ ﻣﻦ ﻓﻨﻮﻥ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ ،ﻭﺟﻌﻠﻪ ﺃﺟـﻞ ﺍﻟﻜﺘـﺐ ﻗـﺪﺭﺍﹰ ﻭﺃﻏﺰﺭﻫـﺎ
ﻋﻠﻤﺎﹰ ﻭﺃﻋﺬﺎ ﻧﻈﻤﺎﹰ ﻭﺃﺑﻠﻐﻬﺎ ﰲ ﺍﳋﻄﺎﺏ ﻗﺮﺁﻧﺎﹰ ﻋﺮﺑﻴﺎﹰ ﻏﲑ ﺫﻱ ﻋﻮﺝ ﻭﻻ ﳐﻠﻮﻕ ﻭﻻ ﺷﺒﻬﺔ ﻓﻴـﻪ ﻭﻻ
ﺍﺭﺗﻴﺎﺏ ،ﻭﺃﺞ ﺑﻪ ﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﻭﺟﻌﻠﻪ ﻣﻬﻴﻤﻨﺎﹰ ﻋﻠـﻰ ﻣـﺎ ﻗﺒﻠـﻪ ﻣـﻦ ﺍﻟﻜﺘـﺐ ﺍﻟـﱵ ﺃﻧﺰﳍـﺎ ﻋﻠـﻰ
ﺍﻟﻨﺒﻴﲔ ﺻﻠﻮﺍﺕ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ .ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤـﺪ ﺍﳌﺘﺒـﻊ ﰲ ﺍﻷﻗـﻮﺍﻝ
ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﺣﻮﺍﻝ ،ﻭﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺍﻟﺘﺎﺑﻌﲔ ﻟﻪ ﰲ ﻛﻞ ﺣﺎﻝ.
ﺃﻣﺎ ﺑﻌﺪ :ﻓﺈﻥ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﳍﺪﺍﻳﺔ ﺍﻟﱵ ﻻ ﻳﻀﻞﹼ ﻣﻦ ﺳـﻠﻜﻬﺎ ،ﻭﺍﻟﺒﺤـﺮ ﺍﻟـﺬﻱ ﻻ ﻳـﺼﺪﻯ
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ﻣﻦ ﻭﺭﺩﻩ ،ﻭﺍﻟﻨﻮﺭ ﺍﻟﺒﺎﻫﺮ ﺍﻟﺬﻱ ﻻ ﻳﻌـﺸﻰ ﻣـﻦ ﲰـﺖ ﲰﺘـﻪ ،ﻭﺍﻟﻄﺮﻳـﻖ ﺍﳌـﺴﺘﻘﻴﻢ ﺍﻟـﱵ ﻻ ﻳﻌـﲕ ﻣـﻦ
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ﺳﻠﻜﻬﺎ ،ﻭﻫﻮ -ﻣﻊ ﺫﻟﻚ ﻛﻠﻪ -ﺍﳊﺠﺔ ﺍﻟﻘﺼﻮﻯ ﺍﻟﱵ ﺗﻨﻘﺐ ﺍﻟﺒﺎﻃﻞ ﺣﱴ ﲣﺮﺝ ﺍﳊـﻖ ﻣـﻦ ﺟﻨﺒـﻪ،
ﻭﺍﻟﺪﻟﻴﻞ ﺍﻷﲰﻲ ﺍﻟﺬﻱ ﻳﺼﻬﺮ ﺍﻟﺰﻳﻎ ﺣﱴ ﻳﻈﻬﺮ ﺍﻻﻋﺘﺪﺍﻝ ﻣﺸﺮﻗﺎﹰ ،ﻭﻫﻮ ﺧﲑ ﻣـﺎ ﻳﻌﺘـﺼﻢ ﺑـﻪ ﻣﻌﺘـﺼﻢ،
ﻭﺃﻓﻀﻞ ﻣﺎ ﻳﺴﺘﻤﺴﻚ ﺑﻪ ﻣﺴﺘﻤﺴﻚ ،ﻟﺴﺎﻧﻪ ﺃﻗﻮﻡ ﻟـﺴﺎﻥ ،ﻭﻋﺒﺎﺭﺗـﻪ ﺃﻭﺿـﺢ ﻋﺒـﺎﺭﺓ ﻭﺃﺳـﻠﻮﺑﻪ ﺃﺷـﺮﻑ
ﺃﺳﻠﻮﺏ ﻭﺩﻟﻴﻠﻪ ﺃﻫﺪﻯ ﺩﻟﻴﻞ ،ﻣﻦ ﲤﺴﻚ ﺑﻪ ﻓﻘﺪ ﳒﺎ ،ﻭﻣﻦ ﺍﳓﺮﻑ ﻋﻦ ﺟﺎﺩﺗﻪ ﻓﻘﺪ ﻫﻠﻚ ،ﻧﻔﻌﻨﺎ ﺍﷲ
ﺑﻪ ،ﻭﺟﻌﻠﻨﺎ ﻣﻦ ﺣﺰﺑﻪ ،ﻭﺑﺼﺮﻧﺎ ﺑﻨﻮﺭﻩ ،ﻭﺟﻼ ﻗﻠﻮﺑﻨﺎ ﺪﺍﻳﺘﻪ.
ﻭﳌﺎ ﺍﻧﺘﻘﻞ ﺍﻟﺮﺳﻮﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺇﱃ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ ،ﺍﺳﺘﻌﺼﻰ ﻋﻠـﻰ ﻛـﺜﲑ ﻣـﻦ ﺍﻟﻨـﺎﺱ
ﻓﻬﻢ ﺑﻌﺾ ﺁﻱ ﺍﻟﻜﺘﺎﺏ ﺍﳊﻜﻴﻢ ﻓﺄﺟﺎﺏ ﻋﻦ ﺃﺳﺌﻠﺘﻬﻢ ﺃﻭﻟﺌـﻚ ﺍﻟـﺼﺤﺎﺑﺔ ﺍﻟـﺬﻳﻦ ﺍﺳـﺘﻘﻮﺍ ﻣـﻦ ﺍﳌﻌـﲔ
ﺍﻷﺻﻴﻞ ﺑﺼﺤﺒﺘﻬﻢ ﻟﻠﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺎﺕ ﺗﻔﺴﲑﺍﹰ ﻟﻜﺜﲑ ﻣﻦ
ﺍﻵﻳﺎﺕ ﻭﺗﻮﺿﻴﺤﺎﹰ ﳌﻌﺎﻧﻴﻬﺎ.
ﻭﲤﻀﻲ ﺍﻷﻳﺎﻡ ﻭﺗﻀﻌﻒ ﺍﻟﺴﻼﺋﻖ ،ﻭﺗﺸﺘﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ،ﻓﻴﻨﻬﺾ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻭﺗﺎﺑﻌﻮﻫﻢ
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www.madinah.in
Madinah Gift Centre
ﺬﺍ ﺍﻟﻌﺐﺀ ،ﻭﻳﺆﺩﻭﺍ ﻭﺍﺟﺐ ﺇﻓﻬـﺎﻡ ﻣﻌـﺎﱐ ﺍﻟﻘـﺮﺁﻥ ﻟﻠﻨـﺎﺱ ،ﻭﺑﻴـﺎﻥ ﻣـﺎ ﺗـﺪﻝ ﻋﻠﻴـﻪ ﺃﻟﻔﺎﻇـﻪ ،ﻭﻫﻜـﺬﺍ
ﻭﺟﺪﺕ ﻛﺘﺐ ﺍﻟﺘﻔـﺴﲑ ﻭﻛﺜـﺮﺕ ﻭﺗﻨﻮﻋـﺖ ،ﻓـﺒﻌﺾ ﺍﳌﻔـﺴﺮﻳﻦ ﺃﻃـﺎﻝ ﻭﺷـﺮﺡ ﻭﺑﻌـﻀﻬﻢ ﺍﺧﺘـﺼﺮ،
ﻭﻛﺎﻧﻮﺍ ﲨﻴﻌﺎﹰ ﻳﺴﺘﻤﺪﻭﻥ ﺍﻟﻌﻮﻥ ﻣﻦ ﺍﷲ ﺍﻟﻘﻮﻱ ﺍﻟﻘﺪﻳﺮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻓﻴﻪ﴿ :ﺇِﻧﺎ ﻧﺤﻦ ﻧﺰﻟﹾﻨﺎ ﺍﻟﺬﱢﻛﹾﺮ ﻭﺇِﻧﺎ ﻟﹶﻪ
ﻟﹶﺤٰﻔِﻈﹸﻮﻥﹶ﴾ ]ﺳﻮﺭﺓ ﺍﳊﺠﺮ [٩ :ﻭﻛﺎﻧﻮﺍ ﻛﻠﻬﻢ ﺃﻋﻼﻣﺎﹰ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﺳﺘﺮﺷﺪ ﻢ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻠـﻰ ﻣـﺮ
ﺍﻟﻌﺼﻮﺭ ،ﻭﻻ ﻳﺰﺍﻝ ﺍﻟﻨﺎﺱ ﺇﱃ ﻳﻮﻣﻨﺎ ﻫﺬﺍ ﻭﺳﻴﺒﻘﻮﻥ ﻳﺴﺘﻘﻮﻥ ﻣﻦ ﻫﺬﻩ ﺍﳌﻨﺎﺑﻊ ﺍﻟﺜﺮﺓ ﻟﻠﻮﺻـﻮﻝ ﺇﱃ ﻓﻬـﻢ
ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺬﻱ ﺃﻧﺰﻟﻪ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺭﲪﺔﹰ ﻟﻠﻌﺒﺎﺩ ﻭﻫﺎﺩﻳـﺎﹰ ﳍـﻢ ﺇﱃ
ﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ.
ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﺘﻔﺎﺳﲑ ﺍﻟﱵ ﻋﻤﻞ ﺃﺻﺤﺎﺎ ﻣﺎ ﰲ ﻭﺳﻌﻬﻢ ﰲ ﺳﺒﻴﻞ ﺷـﺮﺡ ﻣﻌـﺎﱐ ﺍﻟﻘـﺮﺁﻥ ﻭﻧﻘﻠـﻬﺎ
ﺇﱃ ﺍﻟﻨﺎﺱ ﺑﺸﻜﻞ ﺩﻗﻴﻖ ﻭﳐﺘﺼﺮ ﻳـﺆﺩﻱ ﺍﻟﻐﺎﻳـﺔ ﺩﻭﻥ ﺃﻥ ﻳﺮﻫـﻖ ﺍﻟﻄﺎﻟـﺐ ،ﻭﻳﻔﻴـﺪ ﺍﻟﻌـﺎﱂ ﺍﳉﻬﺒـﺬ ﺇﺫ
ﻳﺘﻨﺎﻭﻝ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﺑﺴﺮﻋﺔ ،ﻭﻳﻐﲏ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﻟﺒﺴﺎﻃﺘﻪ ﻭﺳﻬﻮﻟﺘﻪ ½ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ¼ ،ﺍﻟﺬﻱ ﻗﺎﻡ ﺑـﻪ
ﻋﺎﳌﺎﻥ ﻛﺒﲑﺍﻥ ﻣﻦ ﺃﺟﻞﹼ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻭﳘﺎ ﺍﳌﺮﺣﻮﻣﺎﻥ ﺟـﻼﻝ ﺍﻟـﺪﻳﻦ ﺍﶈﻠـﻲ ﻭﺟـﻼﻝ ﺍﻟـﺪﻳﻦ
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ﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻬﻤﺎ ﺍﷲ.
ﺍﺷﺘﺮﻙ ﰲ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻛﻤﺎ ﻗﻠﻨﺎ ﺍﻹﻣﺎﻣﺎﻥ ﺍﳉﻠـﻴﻼﻥ ،ﺟـﻼﻝ ﺍﻟـﺪﻳﻦ ﺍﶈﻠﹼـﻲ ،ﻭﺟـﻼﻝ ﺍﻟـﺪﻳﻦ
ﺍﻟﺴﻴﻮﻃﻲ ،ﺃﻣﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﻠﹼﻲ ﻓﻘـﺪ ﺍﺑﺘـﺪﺃ ﺗﻔـﺴﲑﻩ ﻣـﻦ ﺃﻭﻝ ﺳـﻮﺭﺓ ﺍﻟﻜﻬـﻒ ﺇﱃ ﺁﺧـﺮ ﺳـﻮﺭﺓ
ﺍﻟﻨﺎﺱ ،ﰒ ﺍﺑﺘﺪﺃ ﺑﺘﻔﺴﲑ ﺍﻟﻔﺎﲢﺔ ،ﻭﺑﻌﺪ ﺃﹶﻥ ﺃﲤﱠﻬﺎ ﺍﺧﺘﺮﻣﺘﻪ ﺍﳌﻨﻴﺔﹸ ﻓﻠﹶﻢ ﻳﻔـﺴﺮ ﻣـﺎ ﺑﻌـﺪﻫﺎ .ﻭﺃﻣـﺎ ﺟـﻼﻝ
ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﻓﻘﺪ ﺟﺎﺀ ﺑﻌﺪ ﺍﳉﻼﻝ ﺍﶈﻠﹼﻲ ﻓﻜﻤﻞ ﺗﻔﺴﲑﻩ ،ﻓﺎﺑﺘﺪﺃ ﺑﺘﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﺒﻘـﺮﺓ ،ﻭﺍﻧﺘـﻬﻰ
ﻋﻨﺪ ﺁﺧﺮ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ،ﻭﻭﺿﻊ ﺗﻔﺴﲑ ﺍﻟﻔﺎﲢﺔ ﰲ ﺁﺧﺮ ﺗﻔﺴﲑ ﺍﳉﻼﻝ ﺍﶈﻠﹼﻲ ﻟﺘﻜﻮﻥ ﻣﻠﺤﻘﺔ ﺑﻪ.
ﻭﻋﻠﻰ ﺍﳉﻤﻠﺔ ﻓﺎﻟﺴﻴﻮﻃﻲ ﻗﺪ ﺞ ﰲ ﺗﻔﺴﲑﻩ ﻣﻨﻬﺞ ﺍﶈﻠﹼﻲ ﻣﻦ ﺫﻛﺮ ﻣـﺎ ﻳﻔﻬـﻢ ﻣـﻦ ﻛـﻼﻡ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ،ﻭﺇﻋﺮﺍﺏ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴـﻪ ،ﻭﺍﻟﺘﻨﺒﻴـﻪ ﻋﻠـﻰ ﺍﻟﻘـﺮﺍﺀﺍﺕ ﺍﳌﺨﺘﻠﻔـﺔ
ﺍﳌﺸﻬﻮﺭﺓ ،ﻋﻠﻰ ﻭﺟﻪ ﻟﻄﻴﻒ ،ﻭﺗﻌﺒﲑ ﻭﺟﻴﺰ ،ﻭﺗﺮﻙ ﺍﻟﺘﻄﻮﻳﻞ ﺑـﺬﻛﺮ ﺃﻗـﻮﺍﻝ ﻏـﲑ ﻣﺮﺿـﻴﺔ ،ﻭﺃﻋﺎﺭﻳـﺐ
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www.madinah.in
Madinah Gift Centre
ﳏﻠﻬﺎ ﻛﺘﺐ ﺍﻟﻌﺮﺑﻴﺔ.
ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ½ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ¼ ﻻ ﻳﻜﺎﺩ ﻳﻠﻤﺲ ﻓﺮﻗﺎﹰ ﻭﺍﺿﺤﺎﹰ ﺑـﲔ ﻃﺮﻳﻘـﺔ ﺍﻟـﺸﻴﺨﲔ
ﻓﻴﻤﺎ ﻓﺴﺮﺍﻩ ،ﻭﻻ ﻳﻜﺎﺩ ﳛﺲ ﲟﺨﺎﻟﻔﺔ ﺑﻴﻨﻬﻤﺎ ﰲ ﻧﺎﺣﻴﺔ ﻣﻦ ﻧﻮﺍﺣﻲ ﺍﻟﺘﻔﺴﲑ ﺍﳌﺨﺘﻠﻔﺔ ،ﺃﻟﻠﱠﻬـﻢ ﺇﻻ ﰲ
ﻣﻮﺍﺿﻊ ﻗﻠﻴﻠﺔ ﻻ ﺗﺒﻠﻎ ﺍﻟﻌﺸﺮﺓ ﻛﻤﺎ ﻗﻴﻞ.
ﻓﻤﻦ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﺃﻥ ﺍﶈﻠﹼﻲ ﰲ ﺳﻮﺭﺓ ½ﺹ¼ ﻓﺴﺮ ½ﺍﻟﺮﻭﺡ¼ ﺑﺄـﺎ ﺟـﺴﻢ ﻟﻄﻴـﻒ ﳛﻴـﺎ ﺑـﻪ
ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﻮﺫﻩ ﻓﻴﻪ .ﻭﺍﻟﺴﻴﻮﻃﻲ ﺗﺎﺑﻌﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﰲ ﺳﻮﺭﺓ ½ﺍﳊﺠﺮ¼ ﰒ ﺿـﺮﺏ ﻋﻠﻴـﻪ ﻟﻘﻮﻟـﻪ
ﺗﻌﺎﱃ﴿ :ﻭﻳﺴﺌﹶﻠﹸﻮﻧﻚ ﻋﻦِ ﺍﻟﺮﻭﺡِ ﻗﹸﻞِ ﺍﻟﺮﻭﺡ ﻣِﻦ ﺃﹶﻣﺮِ ﺭﺑﻲ ﻭﻣـﺎ ﺃﹸﻭﺗِﻴـﺘﻢ ﻣـﻦ ﺍﻟﹾﻌِﻠﹾـﻢِ ﺇِﻟﱠـﺎ ﻗﹶﻠِﻴﻠﹰـﺎ﴾ ]ﺳـﻮﺭﺓ
ﺍﻹﺳـﺮﺍﺀ [٨٥ :ﻓﻬـﻲ ﺻـﺮﳛﺔ ﺃﻭ ﻛﺎﻟــﺼﺮﳛﺔ ﰲ ﺃﻥ ﺍﻟـﺮﻭﺡ ﻣـﻦ ﻋﻠــﻢ ﺍﷲ ﺗﻌـﺎﱃ ،ﻓﺎﻹﻣـﺴﺎﻙ ﻋــﻦ
ﺗﻌﺮﻳﻔﻬﺎ ﺃﻭﱃ .ﻭﻣﻨﻬﺎ :ﺃﻥ ﺍﶈﻠﹼﻲ ﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ½ﺍﳊﺞ¼ :ﺍﻟﺼﺎﺑﺌﻮﻥ ﻓﺮﻗﺔ ﻣـﻦ ﺍﻟﻴﻬـﻮﺩ ،ﻭﺍﻟـﺴﻴﻮﻃﻲ
ﰲ ﺳﻮﺭﺓ ½ﺍﻟﺒﻘﺮﺓ¼ ﺗﺎﺑﻌﻪ ﻋﻠﻰ ﺫﻟـﻚ ﻭﺯﺍﺩ ﻋﻠﻴـﻪ :ﺃﻭ ﺍﻟﻨـﺼﺎﺭﻯ ﺑﻴﺎﻧـﺎﹰ ﻣﻨـﻪ ﻟﻘـﻮﻝ ﺛـﺎﻥ ﻭﻫﻜـﺬﺍ ﺗﻠﻤـﺢ
ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﺸﻴﺨﲔ ﻗﻠﻴﻼﹰ ﻧﺎﺩﺭﺍﹰ.
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ﰒ ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻏﺎﻳﺔ ﰲ ﺍﻻﺧﺘﺼﺎﺭ ﻭﺍﻹﳚﺎﺯ ،ﺣﱴ ﻟﻘﺪ ﺫﻛـﺮ ﺻـﺎﺣﺐ ½ﻛـﺸﻒ ﺍﻟﻈﻨـﻮﻥ¼
ﻋﻦ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ½ﺍﻟﻴﻤﻦ¼ ﺃﻧﻪ ﻗﺎﻝ½ :ﻋﺪﺩﺕ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻔﺴﲑﻩ ﻟﻠﺠﻼﻟﲔ ﻓﻮﺟﺪﻤﺎ ﻣﺘﺴﺎﻭﻳﲔ
ﺇﱃ ﺳﻮﺭﺓ ½ﺍﳌﺰﻣﻞ¼ .ﻭﻣﻦ ﺳﻮﺭﺓ ½ﺍﳌﺪﺛﺮ¼ ﺍﻟﺘﻔﺴﲑ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﳚﻮﺯ ﲪﻠـﻪ ﺑﻐـﲑ
ﺍﻟﻮﺿﻮﺀ¼.
ﻭﻣﻊ ﻫﺬﺍ ﺍﻻﺧﺘﺼﺎﺭ ،ﻓﺎﻟﻜﺘﺎﺏ ﻗﻴﻢ ﰲ ﺑﺎﺑﻪ ،ﻭﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺘﻔﺎﺳﲑ ﺍﻧﺘﺸﺎﺭﺍﹰ ،ﻭﺃﻛﺜﺮﻫﺎ ﺗـﺪﺍﻭﻻﹰ
ﻭﻧﻔﻌﺎﹰ ،ﻭﻗﺪ ﻃﹸﺒﻊ ﻣﺮﺍﺭﺍﹰ ﻛﺜﲑﺓﹰ ،ﻭﻇﻔﺮ ﺑﻜﺜﲑ ﻣﻦ ﺗﻌـﺎﻟﻴﻖ ﺍﻟﻌﻠﻤـﺎﺀ ﻭﺣﻮﺍﺷـﻴﻬﻢ ﻋﻠﻴـﻪ ،ﻭﻣـﻦ ﺃﻫـﻢ ﻫـﺬﻩ
ﺍﳊﻮﺍﺷﻲ½ :ﺣﺎﺷﻴﺔ ﺍﳉﻤﻞ¼ ،ﻭ½ﺣﺎﺷﻴﺔ ﺍﻟﺼﺎﻭﻱ¼ ،ﻭﳘﺎ ﻣﺘﺪﺍﻭﻟﺘﺎﻥ ﺑﲔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ .ﻭﺫﻛﺮ ﺻﺎﺣﺐ
½ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ¼ ﺃﻥ ﻋﻠﻴﻪ ﺣﺎﺷﻴﺔ ﻟﺸﻤﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻌﻠﻘﻤـﻲ ﺍﻟـﺸﺎﻓﻌﻲ ﲰﺎﻫـﺎ
½ﻗﺒﺲ ﺍﻟﻨﲑﻳﻦ¼ ،ﻓﺮﻍ ﻣﻦ ﺗﺄﻟﻴﻔﻬﺎ ﺳﻨﺔ ٩٥٢ﻫـ ،ﻭﺣﺎﺷﻴﺔ ﻣﺴﻤﺎﺓ ﺑـ ½ﺍﳉﻤـﺎﻟﲔ¼ ،ﳌﻮﻻﻧـﺎ ﺍﻟﻔﺎﺿـﻞ
ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻄﺎﻥ ﳏﻤﺪ ﺍﻟﻘﺎﺭﻱ ﻧﺰﻳﻞ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ ،ﻭﺍﳌﺘﻮﰱ ﺎ ﻋﺎﻡ ١٠١٠ﻫـ.
٧
www.madinah.in
Madinah Gift Centre
ﻳﻨﺒﻐﻲ ﻟﻠﺸﺎﺭﻉ ﰲ ﻛﻞ ﻋﻠﻢ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻉ ﻓﻴﻪ ﺃﻥ ﻳﻌﺮﻑ ﺣﺪﻩ ﻭﻣﻮﺿـﻮﻋﻪ ﻟﻴﻜـﻮﻥ ﻋﻠـﻰ ﺑـﺼﲑﺓ
ﻓﻴﻪ ﻭﺍﺳﺘﻤﺪﺍﺩﻩ ﻟﻴﻌﻴﻨﻪ ﻋﻠﻰ ﲢﺼﻴﻠﻪ ﻭﻏﺎﻳﺘﻪ ﻟﺌﻼ ﻳﻌﺪ ﺳـﻌﻴﻪ ﻋﺒﺜـﺎﹰ .ﻓﺤـﺪ ﻫـﺬﺍ ﺍﻟﻌﻠـﻢ :ﻋﻠـﻢ ﺍﻟﺘﻔـﺴﲑ
ﻳﺒﺤﺚ ﻓﻴﻪ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻴﺪ ﻣﻦ ﺣﻴﺚ ﺩﻻﻟﺘﻪ ﻋﻠﻰ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺑِﺤﺴﺐ ﺍﻟﻄﺎﻗﺔ ﺍﻟﺒﺸﺮﻳﺔ.
ﻭﻣﻮﺿﻮﻋﻪ :ﺁﻳـﺎﺕ ﺍﻟﻘـﺮﺁﻥ ﻣـﻦ ﺣﻴـﺚ ﻓﻬـﻢ ﻣﻌﺎﻧﻴﻬـﺎ .ﻭﺍﺳـﺘﻤﺪﺍﺩﻩ :ﻣـﻦ ﺍﻟﻜﺘـﺎﺏ ﻭﺍﻟـﺴﻨﺔ ﻭﺍﻵﺛـﺎﺭ
ﻭﺍﻟﻔﺼﺤﺎﺀ ﻣﻦ ﺍﻟﻌﺮﺏ ﺍﻟﻌﺮﺑﺎﺀ .ﻭﻏﺎﻳﺘﻪ :ﺍﻟﻔﻮﺯ ﺑﺴﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ ،ﺃﻣﺎ ﺍﻟﺪﻧﻴﺎ ﻓﺒﺎﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ ﻭﺍﺟﺘﻨـﺎﺏ
ﺍﻟﻨﻮﺍﻫﻲ ،ﻭﺃﻣﺎ ﺍﻵﺧﺮﺓ ﻓﺒﺎﳉﻨﺔ ﻭﻧﻌﻴﻤﻬﺎ .ﰒ ﻫﻮ ﻗﺴﻤﺎﻥ :ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺄﻭﻳﻞ .
ﺍﻟﺘﻔﺴﲑ ﰲ ﺍﻟﻠﻐﺔ :ﻫﻮ ﺍﻹﻳﻀﺎﺡ ﻭﺍﻟﺘﺒﻴﲔ ،ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻔﹶ
ﺴﺮ ﻭﻫﻮ ﺍﻹﺑﺎﻧﺔ ﻭﺍﻟﻜـﺸﻒ ،ﻗـﺎﻝ
ﰲ ﺍﻟﻘﺎﻣﻮﺱ :ﺍﻟﻔﹶﺴﺮ ﺍﻹﺑﺎﻧﺔ ﻭﻛﺸﻒ ﺍﳌﻐﻄﱠﻲ ﻛﺎﻟﺘﻔﺴﲑ ،ﻭﺍﻟﻔﻌﻞ ﻛـ ½ﺿﺮﺏ ﻭﻧﺼﺮ.¼
ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﻷﺻﻞ :ﺍﻟﺘﺮﺟﻴﻊ ،ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻷَﻭﻝ ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ.
ﻭﰲ ﺍﻟﺸﺮﻉ :ﺻﺮﻑ ﺍﻟﻠﻔﻆ ﻋﻦ ﻣﻌﻨﺎﻩ ﺍﻟﻈﺎﻫﺮ ﺇﱃ ﻣﻌﲎ ﳛﺘﻤﻠﻪ ،ﺇﺫﺍ ﻛﺎﻥ ﺍﶈﺘﻤﻞ ﺍﻟـﺬﻱ ﻳـﺮﺍﻩ
0
0
ﻣﻮﺍﻓﻘﺎﹰ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ،ﻣﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻳﺨﺮِﺝ ﺍﻟﹾﺤﻲ ﻣِـﻦ ﺍﻟﹾﻤﻴـﺖِ﴾ ]ﺍﻷﻧﻌـﺎﻡ [٩٥ :ﺇﻥ ﺃﺭﺍﺩ ﺑـﻪ
ﺇﺧﺮﺍﺝ ﺍﻟﻄﲑ ﻣﻦ ﺍﻟﺒﻴـﻀﺔ ﻛـﺎﻥ ﺗﻔـﺴﲑﺍﹰ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﺑـﻪ ﺇﺧـﺮﺍﺝ ﺍﳌـﺆﻣﻦ ﻣـﻦ ﺍﻟﻜـﺎﻓﺮ ،ﺃﻭ ﺍﻟﻌـﺎﱂ ﻣـﻦ
ﺍﳉﺎﻫﻞ ،ﻛﺎﻥ ﺗﺄﻭﻳﻼﹰ") .ﺍﻟﺘﻌﺮﻳﻔﺎﺕ"(
ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺑﻴﺎﻥ ﺍﻟﻔـﺮﻕ ﺑـﲔ ﺍﻟﺘﻔـﺴﲑ ﻭﺍﻟﺘﺄﻭﻳـﻞ ،ﻭﰲ ﲢﺪﻳـﺪ ﺍﻟﻨـﺴﺒﺔ ﺑﻴﻨـﻬﻤﺎ ﺍﺧﺘﻼﻓـﺎﹰ
ﻧﺘﺠﺖ ﻋﻨﻪ ﺃﻗﻮﺍﻝ ﻛﺜﲑﺓ ،ﻭﻛﺄﻥ ﺍﻟﺘﻔﺮﻗﺔ ﺑﲔ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺃﻣﺮ ﻣﻌﻀﻞ ﺍﺳﺘﻌﺼﻰ ﺣﻠـﻪ ﻋﻠـﻰ ﻛـﺜﲑ
ﻣـﻦ ﺍﻟﻨــﺎﺱ ﺇﻻ ﻣـﻦ ﺳــﻌﻰ ﺑــﲔ ﻳﺪﻳـﻪ ﺷــﻌﺎﻉ ﻣِـﻦ ﻧــﻮﺭ ﺍﳍﺪﺍﻳــﺔ ﻭﺍﻟﺘﻮﻓﻴـﻖ ،ﻭﳍــﺬﺍ ﺑـﺎﻟﻎ ﺍﺑــﻦ ﺣﺒﻴــﺐ
ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻓﻘﺎﻝ½ :ﻧﺒﻎ ﰲ ﺯﻣﺎﻧﻨﺎ ﻣﻔﺴﺮﻭﻥ ﻟﻮ ﺳﺌﻠﻮﺍ ﻋﻦ ﺍﻟﻔﺮﻕ ﺑـﲔ ﺍﻟﺘﻔـﺴﲑ ﻭﺍﻟﺘﺄﻭﻳـﻞ ﻣـﺎ ﺍﻫﺘـﺪﻭﺍ
ﺇﻟﻴﻪ¼.
ﻭﻫﺬﻩ ﻫﻲ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ:
٨
www.madinah.in
Madinah Gift Centre
) ...(١ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻭﻃﺎﺋﻔﺔ ﻣﻌﻪ :ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺄﻭﻳﻞ ﲟﻌﲎ ﻭﺍﺣﺪ ،ﻓﻬﻤـﺎ ﻣﺘﺮﺍﺩﻓـﺎﻥ .ﻭﻫـﺬﺍ
ﻫﻮ ﺍﻟﺸﺎﺋﻊ ﻋﻨﺪ ﺍﳌﺘﻘﺪﻣﲔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺘﻔﺴﲑ.
) ...(٢ﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ ﺍﻷﺻﻔﻬﺎﱐ :ﺍﻟﺘﻔﺴﲑ ﺃﻋﻢ ﻣـﻦ ﺍﻟﺘﺄﻭﻳـﻞ ،ﻭﺃﻛﺜـﺮ ﺍﺳـﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻷﻟﻔـﺎﻅ
ﻭﻣﻔﺮﺩﺍﺎ ﰲ ﺍﻟﻜﺘﺐ ﺍﻹﳍﻴﺔ ﻭﻏﲑﻫﺎ ﻭﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﳌﻌﺎﱐ ﻭﺍﳉﻤﻞ ﰲ ﺍﻟﻜﺘﺐ ﺍﻹﳍﻴﺔ ﺧﺎﺻﺔ.
) ...(٣ﻗﺎﻝ ﺍﳌﺎﺗﺮﻳﺪﻱ :ﺍﻟﺘﻔﺴﲑ :ﺍﻟﻘﻄﻊ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻠﻔﻆ ﻫﺬﺍ ،ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠـﻰ ﺍﷲ
ﺃﻧﻪ ﻋﲎ ﺑﺎﻟﻠﻔﻆ ﻫﺬﺍ ،ﻭﺍﻟﺘﺄﻭﻳﻞ :ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﺍﶈﺘﻤﻼﺕ ﺑﺪﻭﻥ ﺍﻟﻘﻄـﻊ ﻭﺍﻟـﺸﻬﺎﺩﺓ ﻋﻠـﻰ ﺍﷲ ،ﻭﻋﻠـﻰ
ﻫﺬﺍ ﻓﺎﻟﻨﺴﺒﺔ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺘﺒﺎﻳﻦ.
) ...(٤ﻗﺎﻝ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻟﺜﻌﻠﱯ :ﺍﻟﺘﻔﺴﲑ ﺑﻴﺎﻥ ﻭﺿﻊ ﺍﻟﻠﻔـﻆ ﺇﻣـﺎ ﺣﻘﻴﻘـﺔﹰ ﺃﻭ ﳎـﺎﺯﺍﹰ ،ﻛﺘﻔـﺴﲑ
½ﺍﻟﺼﺮﺍﻁ¼ ﺑـ ½ﺍﻟﻄﺮﻳﻖ¼ ،ﻭ½ﺍﻟﺼﻴﺐ¼ ﺑـ ½ﺍﳌﻄﺮ¼ .ﻭﺍﻟﺘﺄﻭﻳﻞ ﺗﻔﺴﲑ ﺑـﺎﻃﻦ ﺍﻟﻠﻔـﻆ ،ﻣـﺄﺧﻮﺫ ﻣـﻦ ﺍﻷَﻭﻝ
ﻭﻫﻮ ﺍﻟﺮﺟﻮﻉ ﻟﻌﺎﻗﺒﺔ ﺍﻷﻣﺮ .ﻓﺎﻟﺘﺄﻭﻳﻞ ﺇﺧﺒﺎﺭ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﳌﺮﺍﺩ ،ﻭﺍﻟﺘﻔﺴﲑ ﺇﺧﺒﺎﺭ ﻋﻦ ﺩﻟﻴﻞ ﺍﳌﺮﺍﺩ؛ ﻷﻥ
ﺍﻟﻠﻔﻆ ﻳﻜﺸﻒ ﻋﻦ ﺍﳌﺮﺍﺩ ،ﻭﺍﻟﻜﺎﺷﻒ ﺩﻟﻴﻞ ،ﻣﺜﺎﻟﻪ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ﴿ :ﺇِ ﱠﻥ ﺭﺑـﻚ ﻟﹶﺒِﺎﻟﹾﻤِﺮﺻـﺎﺩِ﴾ ]ﺍﻟﻔﺠـﺮ:
0
0
[١٤ﺗﻔﺴﲑﻩ ﺃﻧﻪ ﻣﻦ ﺍﻟﺮﺻﺪ ،ﻳﻘﺎﻝ :ﺭﺻﺪﺗﻪ ﺇﺫﺍ ﺭﻗﺒﺘﻪ ،ﻭﺍﳌﺮﺻﺎﺩ ﻣﻔﻌﺎﻝ ﻣﻨﻪ ،ﻭﺗﺄﻭﻳﻠﻪ :ﺍﻟﺘﺤﺬﻳﺮ ﻣـﻦ
ﺍﻟﺘﻬﺎﻭﻥ ﺑﺄﻣﺮ ﺍﷲ ،ﻭﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﻷﻫﺒﺔ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻌﺮﺽ ﻋﻠﻴﻪ.
) ...(٥ﻗﺎﻝ ﺍﻟﺒﻐﻮﻱ ﻭﻭﺍﻓﻘﻪ ﺍﻟﻜﻮﺍﺷﻲ :ﺍﻟﺘﺄﻭﻳﻞ ﻫﻮ ﺻﺮﻑ ﺍﻵﻳﺔ ﺇﱃ ﻣﻌﲎ ﳏﺘﻤﻞ ﻳﻮﺍﻓـﻖ ﻣـﺎ
ﻗﺒﻠﻬﺎ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ،ﻏﲑ ﳐﺎﻟﻒ ﻟﻠﻜﺘـﺎﺏ ﻭﺍﻟـﺴـﻨﺔ ﻣـﻦ ﻃﺮﻳـﻖ ﺍﻻﺳـﺘﻨﺒﺎﻁ .ﻭﺍﻟﺘﻔـﺴﲑ ﻫـﻮ ﺍﻟﻜـﻼﻡ ﰲ
ﺃﺳﺒﺎﺏ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﻭﺷﺄﺎ ﻭﻗﺼﺘﻬﺎ.
) ...(٦ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﻟﺘﻔﺴﲑ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺮﻭﺍﻳﺔ ،ﻭﺍﻟﺘﺄﻭﻳـﻞ ﻣـﺎ ﻳﺘﻌﻠـﻖ ﺑﺎﻟﺪﺭﺍﻳـﺔ ،ﻭﻋﻠـﻰ ﻫـﺬﺍ
ﻓﺎﻟﻨﺴﺒﺔ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺘﺒﺎﻳﻦ.
) ...(٧ﺍﻟﺘﻔﺴﲑ ﻫﻮ ﺑﻴﺎﻥ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﺗﺴﺘﻔﺎﺩ ﻣﻦ ﻭﺿﻊ ﺍﻟﻌﺒﺎﺭﺓ ،ﻭﺍﻟﺘﺄﻭﻳﻞ ﻫﻮ ﺑﻴـﺎﻥ ﺍﳌﻌـﺎﱐ
ﺍﻟﱵ ﺗﺴﺘﻔﺎﺩ ﺑﻄﺮﻳﻖ ﺍﻹﺷﺎﺭﺓ .ﻓﺎﻟﻨﺴﺒﺔ ﺑﻴﻨﻬﻤﺎ ﺍﻟﺘﺒﺎﻳﻦ.
ﻫﺬﻩ ﻫﻲ ﺃﻫﻢ ﺍﻷﻗﻮﺍﻝ ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺘﻔـﺴﲑ ﻭﺍﻟﺘﺄﻭﻳـﻞ .ﻭﺍﻟـﺬﻱ ﲤﻴـﻞ ﺇﻟﻴـﻪ ﺍﻟـﻨﻔﺲ ﻣـﻦ ﻫـﺬﻩ
٩
www.madinah.in
Madinah Gift Centre
ﺍﻷﻗﻮﺍﻝ :ﻫﻮ ﺃﻥ ﺍﻟﺘﻔﺴﲑ :ﻣﺎ ﻛﺎﻥ ﺭﺍﺟﻌﺎﹰ ﺇﱃ ﺍﻟﺮﻭﺍﻳﺔ ،ﻭﺍﻟﺘﺄﻭﻳﻞ ﻣﺎ ﻛﺎﻥ ﺭﺍﺟﻌـﺎﹰ ﺇﱃ ﺍﻟﺪﺭﺍﻳـﺔ ،ﻭﺫﻟـﻚ
ﻷﻥ ﺍﻟﺘﻔﺴﲑ ﻣﻌﻨﺎﻩ ﺍﻟﻜﺸﻒ ﻭﺍﻟﺒﻴﺎﻥ .ﻭﺍﻟﻜـﺸﻒ ﻋـﻦ ﻣـﺮﺍﺩ ﺍﷲ ﺗﻌـﺎﱃ ﻻ ﳒـﺰﻡ ﺑـﻪ ﺇﻻ ﺇﺫﺍ ﻭﺭﺩ ﻋـﻦ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺃﻭ ﻋﻦ ﺑﻌﺾ ﺃﺻـﺤﺎﺑﻪ ﺍﻟـﺬﻳﻦ ﺷـﻬﺪﻭﺍ ﻧـﺰﻭﻝ ﺍﻟـﻮﺣﻲ ﻭﻋﻠﻤـﻮﺍ ﻣـﺎ
ﺃﺣﺎﻁ ﺑﻪ ﻣﻦ ﺣﻮﺍﺩﺙ ﻭﻭﻗﺎﺋﻊ ،ﻭﺧﺎﻟﻄﻮﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺭﺟﻌﻮﺍ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﺃﺷـﻜﻞ
ﻋﻠﻴﻬﻢ ﻣﻦ ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ.
ﻭﺃﻣﺎ ﺍﻟﺘﺄﻭﻳﻞ :ﻓﻤﻠﺤﻮﻅ ﻓﻴﻪ ﺗﺮﺟﻴﺢ ﺃﺣﺪ ﳏـﺘﻤﻼﺕ ﺍﻟﻠﻔـﻆ ﺑﺎﻟـﺪﻟﻴﻞ .ﻭﺍﻟﺘـﺮﺟﻴﺢ ﻳﻌﺘﻤـﺪ ﻋﻠـﻰ
ﺍﻻﺟﺘﻬﺎﺩ ،ﻭﻳﺘﻮﺻﻞ ﺇﻟﻴﻪ ﲟﻌﺮﻓﺔ ﻣﻔﺮﺩﺍﺕ ﺍﻷﻟﻔﺎﻅ ﻭﻣﺪﻟﻮﻻﺎ ﰲ ﻟﻐـﺔ ﺍﻟﻌـﺮﺏ ،ﻭﺍﺳـﺘﻌﻤﺎﳍﺎ ﲝـﺴﺐ
ﺍﻟﺴﻴﺎﻕ ،ﻭﻣﻌﺮﻓﺔ ﺍﻷﺳﺎﻟﻴﺐ ﺍﻟﻌﺮﺑﻴﺔ ،ﻭﺍﺳﺘﻨﺒﺎﻁ ﺍﳌﻌﺎﱐ ﻣﻦ ﻛﻞ ﺫﻟﻚ").ﺍﻟﺘﻔﺴﲑ ﻭﺍﳌﻔﺴﺮﻭﻥ" ﻣﻠﺨﺼﹰﺎ(
ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻟﻐﺮﺿﲔ ﺃﺳﺎﺳﻴﲔ:
ﺃﻭﳍﻤﺎ :ﻟﻴﻜﻮﻥ ﻣﻌﺠﺰﺓ ،ﻓﻼ ﻳﻘﺪﺭ ﺍﻟﺒﺸﺮ ﻋﻠـﻰ ﺃﻥ ﻳـﺄﺗﻮﺍ ﲟﺜﻠـﻪ ﴿ﻗﹸـﻞﹾ ﻟﹶـﺌِﻦِ ﺍﺟﺘﻤﻌـﺖِ ﺍﻟﹾـﺈِﻧﺲ
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ﻭﺍﻟﹾﺠِﻦ ﻋﻠﻰ ﺃﹶﻥﹾ ﻳﺄﹾﺗﻮﺍ ﺑِﻤِﺜﹾﻞِ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻟﹶﺎ ﻳﺄﹾﺗﻮﻥﹶ ﺑِﻤِﺜﹾﻠِﻪ ﻭﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺑﻌﻀﻬﻢ ﻟِـﺒﻌﺾٍ ﻇﹶﻬِـﲑﺍ﴾ ]ﺍﻹﺳـﺮﺍﺀ:
.[٨٨ﻭﻻ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ ﴿ﻗﹸﻞﹾ ﻓﹶﺄﹾﺗﻮﺍ ﺑِﺴﻮﺭﺓٍ ﻣﺜﹾﻠِـﻪ ﻭﺍﺩﻋـﻮﺍ ﻣـﻦِ ﺍﺳـﺘﻄﹶﻌﺘﻢ ﻣِـﻦ ﺩﻭﻥِ ﺍﻟﻠﹼـﻪِ ﺇِﻥﹾ ﻛﹸﻨـﺘﻢ
ﺻٰﺪِﻗِﲔ] ﴾ﻳﻮﻧﺲ.[٣٨ :
ﺛﺎﻧﻴﻬﻤﺎ :ﻟﻴﻜﻮﻥ ﻣﻨﻬﺞ ﺣﻴﺎﺓ ،ﻭﺩﺳﺘﻮﺭﺍﹰ ﻟﻠﻤﺴﻠﻤﲔ ،ﻓﻴـﻪ ﺻـﻼﺣﻬﻢ ﻭﻓﻼﺣﻬـﻢ ،ﺇﺫ ﺗﻜﻔـﻞ ﺑﻜـﻞ
ﺣﺎﺟﺎﻢ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ،ﻋﻘﺎﺋﺪ ،ﻭﺃﺧﻼﻕ ،ﻭﻋﺒﺎﺩﺍﺕ ،ﻭﻣﻌﺎﻣﻼﺕ ...ﺇﱁ﴿ .ﻳﺎ ﺃﹶﻳﻬـﺎ ﺍﻟﻨـﺎ
ﺱ
ﻗﹶﺪ ﺟﺎﺀَﺗﻜﹸﻢ ﻣﻮﻋِﻈﹶﺔﹲ ﻣﻦ ﺭﺑﻜﹸﻢ ﻭﺷِﻔﹶﺂﺀٌ ﱢﻟﻤﺎ ﻓِﻲ ﺍﻟﺼﺪﻭﺭِ ﻭﻫﺪﻯ ﻭﺭﺣﻤﺔﹲ ﻟﱢﻠﹾﻤـﺆﻣِﻨِﲔ] ﴾ﻳـﻮﻧﺲ.[٥٧ :
﴿ﻭﻧﻨﺰﻝﹸ ﻣِﻦ ﺍﻟﹾﻘﹸﺮﺁﻥِ ﻣﺎ ﻫﻮ ﺷِﻔﹶﺂﺀٌ ﻭﺭﺣﻤﺔﹲ ﻟﱢﻠﹾﻤﺆﻣِﻨِﲔ ﻭﻟﹶﺎ ﻳﺰِﻳﺪ ﺍﻟﻈﱠﺎﻟِﻤِﲔ ﺇِﻟﱠﺎ ﺧﺴﺎﺭﺍ﴾ ]ﺍﻹﺳـﺮﺍﺀ[٨٢ :
ﻓﻔﻲ ﺍﺗﺒﺎﻋﻪ ﺍﳍﺪﺍﻳﺔ ،ﻭﰲ ﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ﺍﻟﺸﻘﺎﺀ ﻭﺍﻟﻀﻨﻚ ﴿ﻭﻣﻦ ﺃﹶﻋﺮﺽ ﻋﻦ ﺫِﻛﹾـﺮِﻱ ﻓﹶـﺈِﻥﱠ ﻟﹶـﻪ ﻣﻌِﻴـﺸﺔﹰ
ﺿﻨﻜﹰﺎ ﻭﻧﺤﺸﺮﻩ ﻳﻮﻡ ﺍﻟﹾﻘِﻴٰﻤﺔِ ﺃﹶﻋﻤٰﻰ .ﻗﹶﺎﻝﹶ ﺭﺏ ﻟِﻢ ﺣﺸﺮﺗﻨِﻲ ﺃﹶﻋﻤٰﻰ ﻭﻗﹶﺪ ﻛﹸﻨﺖ ﺑﺼِﲑﺍ .ﻗﹶﺎﻝﹶ ﻛﹶﺬٰﻟِﻚ ﺃﹶﺗﺘﻚ
ﺁﻳٰﺘﻨﺎ ﻓﹶﻨﺴِﻴﺘﻬﺎ ﻭﻛﹶﺬٰﻟِﻚ ﺍﻟﹾﻴﻮﻡ ﺗﻨﺴٰﻰ﴾ ]ﻃﻪ [١٢٥:١٢٤ :ﻭﺑﻪ ﳐﺮﺝ ﺍﻷﻣﺔ ﻣﻦ ﺃﺯﻣﺎﺎ ،ﻭﳒﺎـﺎ ﻣـﻦ
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www.madinah.in
Madinah Gift Centre
ﺍﻟﻔﱳ .ﻳﻘﻮﻝ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ :ﻗﻠـﺖ ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺳـﺘﻜﻮﻥ ﻓـﱳ ،ﻓﻤـﺎ
ﺍﳌﺨﺮﺝ ﻣﻨﻬﺎ؟.
ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ½ﻛﺘﺎﺏ ﺍﷲ ،ﻓﻴﻪ ﻧﺒﺄ ﻣﺎ ﻗﺒﻠﻜﻢ ،ﻭﺧﱪ ﻣﺎ ﺑﻌﺪﻛﻢ ،ﻭﺣﻜﻢ ﻣـﺎ ﺑﻴـﻨﻜﻢ،
ﻫﻮ ﺍﻟﻔﺼﻞ ﻟﻴﺲ ﺑﺎﳍﺰﻝ ،ﻣﻦ ﺗﺮﻛﻪ ﻣﻦ ﺟﺒﺎﺭ ﻗﺼﻤﻪ ﺍﷲ ،ﻭﻣﻦ ﺍﺑﺘﻐﻰ ﺍﳍﺪﻯ ﰲ ﻏﲑﻩ ﺃﺿـﻠﻪ ﺍﷲ ،ﻫـﻮ
ﺣﺒﻞ ﺍﷲ ﺍﳌﺘﲔ ،ﻭﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ ،ﻭﺍﻟﺼﺮﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ،ﻫﻮ ﺍﻟﺬﻱ ﻻ ﺗﺰﻳـﻎ ﺑـﻪ ﺍﻷﻫـﻮﺍﺀ ،ﻭﻻ ﻳـﺸﺒﻊ
ﻣﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ،ﻭﻻ ﳜﻠﻖ ﻋﻠﻰ ﻛﺜﺮﺓ ﺍﻟﺮﺩ ،ﻭﻻ ﺗﻨﻘﻀﻲ ﻋﺠﺎﺋﺒﻪ .ﻣﻦ ﻗـﺎﻝ ﺑـﻪ ﺻـﺪﻕ ،ﻭﻣـﻦ ﺣﻜـﻢ ﺑـﻪ
ﻋﺪﻝ ،ﻭﻣﻦ ﺧﺎﺻﻢ ﺑﻪ ﺃﻓﻠﺢ ،ﻭﻣﻦ ﺩﻋﻰ ﺇﻟﻴﻪ ﻫﺪﻱ ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ¼.
ﻗﺎﻝ ﺍﺑﻦ ﺧﻠﺪﻭﻥ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺰﻝ ﺑﻠﻐﺔ ﺍﻟﻌﺮﺏ ﻭﻋﻠﻰ ﺃﺳﺎﻟﻴﺐ ﺑﻼﻏﺘﻬﻢ ،ﻓﻜـﺎﻧﻮﺍ ﻛﻠـﻬﻢ ﻳﻔﻬﻤﻮﻧـﻪ
ﻭﻳﻌﻠﻤﻮﻥ ﻣﻌﺎﻧﻴﻪ ﰲ ﻣﻔﺮﺩﺍﺗﻪ ﻭﺗﺮﺍﻛﻴﺒﻪ .ﻭﻛﺎﻥ ﻳـﱰﻝ ﺟﻤـﻼﹰ ﺟﻤـﻼﹰ ،ﻭﺁﻳـﺎﺕ ﺁﻳـﺎﺕ ،ﻟﺒﻴـﺎﻥ ﺍﻟﺘﻮﺣﻴـﺪ
ﺤﺴﺐ ﺍﻟﻮﻗﺎﺋﻊ .ﻭﻣﻨﻬﺎ ﻣﺎ ﻫـﻮ ﰲ ﺍﻟﻌﻘﺎﺋـﺪ ﺍﻹﳝﺎﻧﻴـﺔ ،ﻭﻣﻨـﻬﺎ ﻣـﺎ ﻫـﻮ ﰲ ﺃﺣﻜـﺎﻡ ﻭﺍﻟﻔﺮﻭﺽ ﺍﻟﺪﻳﻨﻴﺔ ﺑِ
ﺍﳉﻮﺍﺭﺡ ،ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻘﺪﻡ ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺘﺄﺧﺮ ﻭﻳﻜﻮﻥ ﻧﺎﺳﺨﺎﹰ ﻟﻪ .ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫـﻮ
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ﺍﳌﺒﲔ ﻟﺬﻟﻚ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻟِﺘﺒﻴﻦ ﻟِﻠﻨﺎﺱِ ﻣﺎ ﻧﺰﻝﹶ ﺇِﻟﹶﻴﻬِﻢ ،﴾ﻓﻜﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺒﲔ
ﺍﻤﻞ ،ﻭﳝﻴﺰ ﺍﻟﻨﺎﺳﺦ ﻣﻦ ﺍﳌﻨـﺴﻮﺥ ،ﻭﻳﻌﺮﻓـﻪ ﺃﺻـﺤﺎﺑﻪ ،ﻓﻴﻌﺮﻓـﻮﻩ ،ﻭﻋﺮﻓـﻮﺍ ﺳـﺒﺐ ﻧـﺰﻭﻝ ﺍﻵﻳـﺎﺕ
ﻭﻣﻘﺘﻀﻰ ﺍﳊﺎﻝ ﻣﻨﻬﺎ ﻣﻨﻘﻮﻻﹰ ﻋﻨﻪ .ﻭﻧﻘﻞ ﺫﻟـﻚ ﻋـﻦ ﺍﻟـﺼﺤﺎﺑﺔ ﺭﺿـﻮﺍﻥ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠـﻴﻬﻢ ﺃﲨﻌـﲔ.
ﻭﺗﺪﺍﻭﻝ ﺫﻟﻚ ﺍﻟﺘﺎﺑﻌﻮﻥ ﻣﻦ ﺑﻌﺪﻫﻢ ،ﻭﻧﻘﻞ ﺫﻟـﻚ ﻋﻨـﻬﻢ .ﻭﱂ ﻳـﺰﻝ ﺫﻟـﻚ ﻣﺘﻨـﺎﻗﻼﹰ ﺑـﲔ ﺍﻟـﺼﺪﺭ ﺍﻷﻭﻝ
ﻭﺍﻟﺴﻠﻒ ،ﺣﱴ ﺻﺎﺭﺕ ﺍﳌﻌﺎﺭﻑ ﻋﻠﻮﻣﺎﹰ ،ﻭﺩﻭﻧﺖ ﺍﻟﻜﺘـﺐ ،ﰒ ﺻـﺎﺭﺕ ﻋﻠـﻮﻡ ﺍﻟﻠـﺴﺎﻥ ﺻـﻨﺎﻋﻴﺔ ﻣـﻦ
ﺍﻟﻜﻼﻡ ﰲ ﻣﻮﺿـﻮﻋﺎﺕ ﺍﻟﻠﻐـﺔ ﻭﺃﺣﻜـﺎﻡ ﺍﻹﻋـﺮﺍﺏ ﻭﺍﻟﺒﻼﻏـﺔ ﰲ ﺍﻟﺘﺮﺍﻛﻴـﺐ ،ﻓﻮﺿـﻌﺖ ﺍﻟـﺪﻭﺍﻭﻳﻦ ﰲ
ﺫﻟﻚ ،ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﻣﻠﻜﺎﺕ ﻟﻠﻌﺮﺏ ﻻ ﻳﺮﺟﻊ ﻓﻴﻬﺎ ﺇﱃ ﻧﻘﻞ ﻭﻻ ﻛﺘـﺎﺏ ،ﻓﺘﻨﻮﺳـﻲ ﺫﻟـﻚ ﻭﺻـﺎﺭﺕ
ﺗﺘﻠﻘﻰ ﻣﻦ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﻠﺴﺎﻥ .ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﺫﻟﻚ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ،ﻷﻧﻪ ﺑﻠﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻭﻋﻠﻰ ﻣﻨﻬﺎﺝ
ﺑﻼﻏﺘﻬﻢ.
)ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺧﻠﺪﻭﻥ(١٢٠/٢ ،
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www.madinah.in
Madinah Gift Centre
ﻳﻘﻮﻝ ﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ½ :ﻭﳓﻦ ﳏﺘﺎﺟﻮﻥ ﺇﱃ ﻣﺎ ﻛﺎﻧﻮﺍ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ ،ﻭﺯﻳﺎﺩﺓ ﻋﻠـﻰ
ﺫﻟﻚ ﳑﺎ ﱂ ﳛﺘﺎﺟﻮﺍ ﺇﻟﻴﻪ ﻣﻦ ﺃﺣﻜﺎﻡ ﺍﻟﻈﻮﺍﻫﺮ ،ﻟﻘﺼﻮﺭﻧﺎ ﻋﻦ ﻣﺪﺍﺭﻙ ﺃﺣﻜﺎﻡ ﺍﻟﻠﻐﺔ ﺑﻐﲑ ﺗﻌﻠﻢ ،ﻓـﻨﺤﻦ
ﺃﺷﺪ ﺍﺣﺘﻴﺎﺟﺎﹰ ﺇﱃ ﺍﻟﺘﻔﺴﲑ¼) .ﺍﻹﺗﻘﺎﻥ ،ﺍﻟﻨﻮﻉ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﺴﺒﻌﻮﻥ(٥٤٧/٢ ،
ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻋﺮﺑﻴﺎﹰ ﻋﻠﻰ ﺭﺳﻮﻝ ﻋﺮﰊ ،ﻭﻗﻮﻡ ﻋﺮﺏ﴿ ،ﻫﻮ ﺍﻟﱠﺬِﻱ ﺑﻌﺚﹶ ﻓِﻲ ﺍﻟﹾﺄﹸﻣﻴﲔ ﺭﺳـﻮﻟﹰﺎ ﻣـﻨﻬﻢ
ﻳﺘﻠﹸﻮﺍ ﻋﻠﹶﻴﻬِﻢ ﺁﻳٰﺘِﻪ﴾ ]ﺍﳉﻤﻌﺔ [ [٢ :ﻛِﺘﺎﺏ ﻓﹸﺼﻠﹶﺖ ﺁﻳﺎﺗﻪ ﻗﹸﺮﺁﻧـﺎ ﻋﺮﺑِﻴـﺎ ﻟِﻘﹶـﻮﻡٍ ﻳﻌﻠﹶﻤـﻮﻥﹶ ]ﻓـﺼﻠﺖ [٣ :
ﺃﹶﻭﺣﻴﻨﺎ ﺇِﻟﹶﻴﻚ ﻗﹸﺮﺁﻧﺎ ﻋﺮﺑِﻴﺎ ﻟِﺘﻨﺬِﺭ ﺃﹸﻡ ﺍﻟﹾﻘﹸﺮﻯ ﻭﻣﻦ ﺣﻮﻟﹶﻬﺎ ﻭﺗﻨﺬِﺭ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻊِ ﻟﹶﺎ ﺭﻳﺐ ﻓِﻴﻪِ].ﺍﻟـﺸﻮﺭﻯ [٧ :
ﻓﻜﺎﻧﻮﺍ ﺃﺧﱪ ﺑﻠﻐﺘﻬﻢ ،ﻭﻓﻬﻤﻮﺍ ﺍﻟﻘﺮﺁﻥ ﺣﻖ ﻓﻬﻤﻪ ،ﻭﻗـﺪ ﻳـﺸﻜﻞ ﻋﻠـﻴﻬﻢ ﻓﻬـﻢ ﺁﻳـﺔ ﻣﻨـﻪ ﻓﲑﺟﻌـﻮﻥ ﺇﱃ
ﺍﻟﻘﺮﺁﻥ ﻧﻔﺴﻪ ،ﻓﻘﺪ ﳚﺪﻭﻥ ﻓﻴﻪ ﺗﻮﺿﻴﺤﺎﹰ ﺃﻭ ﺗﻔـﺼﻴﻼﹰ .ﻭﺇﻻ ﺭﺟﻌـﻮﺍ ﺇﱃ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ
ﻟﻴﻔﺴﺮ ﳍﻢ ﻣﺎ ﺃﺷﻜﻞ ﻋﻠﻴﻬﻢ.
ﻭﻛﺎﻥ ﺍﻟﺼﺤﺎﺑﺔ ﳚﺘﻬﺪﻭﻥ ﰲ ﻓﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻣﺴﺘﻌﻴﻨﲔ ﻋﻠﻰ ﺫﻟﻚ ﺑـ:
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.١ﻣﻌﺮﻓﺔ ﺃﻭﺿﺎﻉ ﺍﻟﻠﻐﺔ ﻭﺃﺳﺮﺍﺭﻫﺎ.
.٢ﻣﻌﺮﻓﺔ ﻋﺎﺩﺍﺕ ﺍﻟﻌﺮﺏ.
.٣ﻣﻌﺮﻓﺔ ﺃﺣﻮﺍﻝ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﰲ ﺍﳉﺰﻳﺮﺓ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ.
.٤ﻗﻮﺓ ﺍﻟﻔﻬﻢ ﻭﺳﻌﺔ ﺍﻹﺩﺭﺍﻙ.
ﻭﺑﺎﳉﻤﻠﺔ :ﱂ ﻳﻨﻘﻞ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻢ ﻓﺴﺮﻭﺍ ﲨﻴـﻊ ﺍﻵﻳـﺎﺕ .ﺇﳕـﺎ ﻓـﺴﺮﻭﺍ ﺑﻌـﻀﻬﺎ ﻭﻫـﻮ ﻣـﺎ
ﻏﻤﺾ ﻓﻬﻤﻪ ﻣﻨﻬﺎ .ﻭﺫﻟﻚ ﺍﻟﻐﻤﻮﺽ ﺍﻟﺬﻱ ﺗﺰﺍﻳﺪ ﻛﻠﻤﺎ ﺑﻌﺪ ﺍﻟﻨـﺎﺱ ﻋـﻦ ﻋـﺼﺮ ﺍﻟﻨﺒـﻮﺓ ﻭﺍﺷـﺘﺪﺕ ﻣﻌـﻪ
ﺍﳊﺎﺟﺔ ﻟﺘﻔﺴﲑ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺣﱴ ﻗﻀﺖ ﺍﻟﻀﺮﻭﺭﺓ ﺑﺘﻔﺴﲑﻫﺎ ﲨﻴﻌﺎﹰ.
ﻋﺪ ﺍﻟﺴﻴﻮﻃﻲ ﻋﺪﺩﺍﹰ ﻣﻦ ﻣﻔﺴﺮﻱ ﺍﻟﻘـﺮﺁﻥ ﻣـﻦ ﺍﻟـﺼﺤﺎﺑﺔ ﺫﻛـﺮ ﻣﻨـﻬﻢ :ﺍﳋﻠﻔـﺎﺀ ﺍﻷﺭﺑﻌـﺔ ،ﻭﺍﺑـﻦ
ﻋﺒﺎﺱ ،ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﺃﰊ ﺑﻦ ﻛﻌﺐ ،ﻭﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ ،ﻭﺃﺑﺎ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ،ﻭﻋﺒﺪ ﺍﷲ ﺑـﻦ ﺍﻟـﺰﺑﲑ
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www.madinah.in
Madinah Gift Centre
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ.
ﺃﻣﺎ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻷُﻭﻝ ﻓﺎﻟﺮﻭﺍﻳﺔ ﻋﻨﻬﻢ ﰲ ﺍﻟﺘﻔﺴﲑ ﻗﻠﻴﻠﺔ ﺟﺪﺍﹰ ،ﻭﺫﻟـﻚ ﺑـﺴﺒﺐ ﺗﻘـﺪﻡ ﻭﻓـﺎﻢ،
ﻭﻻﻧﺸﻐﺎﳍﻢ ﲟﻬﺎﻡ ﺍﳋﻼﻓﺔ) .ﺍﻹﺗﻘﺎﻥ ،ﺍﻟﻨﻮﻉ ﺍﻟﺜﻤﺎﻧﻮﻥ ،٥٦٤/٢ ،ﻣﻠﺨﺼﺎﹰ(
ﺇﻥ ﻛﺒﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ ﺗﻠﻘﻮﺍ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻌﻠﻢ ﻋﻦ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺪﺃﺕ
ﻣﻌﻬﻢ ﻣﺮﺣﻠﺔ ﺍﻟﺮﺃﻱ ﺣﻴﺚ ﻻ ﺣـﺪﻳﺚ ﻭﻻ ﻗـﻮﻝ ﺻـﺤﺎﰊ .ﻭﺯﺍﺩﻭﺍ ﰲ ﺍﻟﺘﻔـﺴﲑ ﲟﻘـﺪﺍﺭ ﻣـﺎ ﺯﺍﺩ ﻣـﻦ
ﺍﻟﻐﻤﻮﺽ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﻢ .ﻭﻫﻜﺬﺍ ﻧﺸﺄﺕ ﺍﳌﺪﺍﺭﺱ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﱵ ﺗﻌﻮﺩ ﺑﺎﳉﻤﻠﺔ ﺇﱃ ﺍﻟﺼﺤﺎﺑﺔ.
) ...(١ﻓﻤﺪﺭﺳﺔ ﺍﻟﺘﻔﺴﲑ ﰲ ﻣﻜﺔ :ﻭﻗﻴﺎﻣﻬﺎ ﻋﻠﻰ ﺍﺑﻦ ﻋﺒﺎﺱ ،ﻭﻣﻦ ﺃﺷﻬﺮ ﺗﻼﻣﻴﺬﻩ ﺳـﻌﻴﺪ ﺑـﻦ
ﺟﺒﲑ ،ﻭﳎﺎﻫﺪ ،ﻭﻋﻜﺮﻣﺔ ،ﻭﻃﺎﻭﺱ ،ﻭﻋﻄﺎﺀ ﺑﻦ ﺃﰊ ﺭﺑﺎﺡ.
) ...(٢ﻭﻣﺪﺭﺳﺔ ﺍﻟﺘﻔﺴﲑ ﺑﺎﳌﺪﻳﻨﺔ :ﻭﻗﻴﺎﻣﻬﺎ ﻋﻠﻰ ﺃﰊ ﺑﻦ ﻛﻌﺐ ،ﻭﻣﻦ ﺃﺷـﻬﺮ ﺭﺟﺎﳍـﺎ :ﺯﻳـﺪ
ﺑﻦ ﺃﺳﻠﻢ ،ﻭﺃﺑﻮ ﺍﻟﻌﺎﻟﻴﺔ ،ﻭﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻇﻲ.
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) ...(٣ﻭﻣﺪﺭﺳﺔ ﺍﻟﺘﻔﺴﲑ ﺑﺎﻟﻌﺮﺍﻕ :ﻭﻗﻴﺎﻣﻬﺎ ﻋﻠﻰ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ،ﻭﻣـﻦ ﺃﺷـﻬﺮ ﺭﺟﺎﳍـﺎ :ﻋﻠﻘﻤـﺔ
ﺑﻦ ﻗﻴﺲ ،ﻭﻣﺴﺮﻭﻕ ،ﻭﺍﻷﺳﻮﺩ ﺑﻦ ﻳﺰﻳﺪ ،ﻭﻋﺎﻣﺮ ﺍﻟﺸﻌﱯ ،ﻭﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ،ﻭﻣﺮﺓ ﺍﳍﻤﺬﺍﱐ.
ﻭﻏﺎﻟﺐ ﺃﻗﻮﺍﻝ ﻫﺆﻻﺀ ﺍﳌﻔﺴﺮﻳﻦ ﺗﻠﻘﻮﻫﺎ ﻋﻦ ﺍﻟـﺼﺤﺎﺑﺔ ،ﻭﺑﻌـﺾ ﻣﻨـﻬﺎ ﺭﺟﻌـﻮﺍ ﻓﻴـﻪ ﺇﱃ ﺃﻫـﻞ
ﺍﻟﻜﺘﺎﺏ ،ﻭﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻓﻤﺤﺾ ﺍﺟﺘﻬﺎﺩﻫﻢ ﻭﻫﻢ ﻋﻠﻰ ﺟﺎﻧﺐ ﻋﻈﻴﻢ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭﺩﻗﺔ ﺍﻟﻔﻬﻢ.
ﰒ ﲪﻞ ﺃﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ ﻋﻠﻢ ﺃﺳﻼﻓﻬﻢ ،ﻭﺯﺍﺩﻭﺍ ﻋﻠﻴﻪ ﲟﻘﺪﺍﺭ ﻣﺎ ﺯﺍﺩ ﻣﻦ ﺍﻟﻐﻤـﻮﺽ ﻭﻣـﺎ ﻭﺟـﺪ
ﻣﻦ ﺍﺧﺘﻼﻑ ﺍﻟﺮﺃﻱ ،ﻭﻋﻦ ﻫﺆﻻﺀ ﺃﺧﺬ ﻣﻦ ﺟﺎﺀ ﺑﻌﺪﻫﻢ ،ﻭﺗﻨﺎﻗـﻞ ﺍﳋﻠـﻒ ﻋﻠـﻢ ﺍﻟـﺴﻠﻒ ﻛﻤـﺎ ﲪـﻞ
ﻋﻠﻤﺎﺀ ﻛﻞ ﺟﻴﻞ ﻋﻠﻢ ﻣﻦ ﺳﺒﻘﻬﻢ ﻭﺯﺍﺩﻭﺍ ﻋﻠﻴﻪ ﻣﻦ ﺟﻨﺴﻪ ﻭﺗﻠﻚ ﺳﻨﺔ ﺍﻟﺘﺪﺭﺝ ﰲ ﺍﻟﻌﻠﻮﻡ.
ﺍﳌﺮﺍﺩ ﺑﺎﻟﺮﺃﻱ ﻫﻨﺎ ﺍﻻﺟﺘﻬﺎﺩ ﻓﺈﻥ ﻛﺎﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻣﻮﻓﻘﺎﹰ ﺃﻱ ﻣﺴﺘﻨﺪﺍﹰ ﺇﱃ ﻣﺎ ﳚﺐ ﺍﻻﺳﺘﻨﺎﺩ ﺇﻟﻴﻪ
ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺍﳉﻬﺎﻟﺔ ﻭﺍﻟﻀﻼﻟﺔ ،ﻓﺎﻟﺘﻔﺴﲑ ﺑﻪ ﳏﻤﻮﺩ ﻭﺇﻻ ﻓﻤﺬﻣﻮﻡ .ﻭﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳚـﺐ ﺍﺳـﺘﻨﺎﺩ ﺍﻟـﺮﺃﻱ
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www.madinah.in
Madinah Gift Centre
ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﺘﻔﺴﲑ ﻧﻘﻠﻬﺎ ﺍﻟﺴﻴﻮﻃﻲ ﰲ "ﺍﻹﺗﻘﺎﻥ" ﻋﻦ ﺍﻟﺰﺭﻛﺸﻲ ﻓﻘﺎﻝ ﻣﺎ ﻣﻠﺨـﺼﻪ :ﻟﻠﻨـﺎﻇﺮ ﰲ ﺍﻟﻘـﺮﺁﻥ
ﻟﻄﻠﺐ ﺍﻟﺘﻔﺴﲑ ﻣﺂﺧِﺬﹸ ﻛﺜﲑﺓﹲ ﺃﻣﻬﺎﺎ ﺃﺭﺑﻊ:
ﺍﻷﻭﱃ :ﺍﻟﻨﻘﻞ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻊ ﺍﻟﺘﺤﺮﺯ ﻋﻦ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﻮﺿﻮﻉ.
ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻷﺧﺬ ﺑﻘﻮﻝ ﺍﻟﺼﺤﺎﰊ ،ﻓﻘﺪ ﻗﻴﻞ ﺇﻧـﻪ ﰲ ﺣﻜـﻢ ﺍﳌﺮﻓـﻮﻉ ﻣﻄﻠﻘـﺎﹰ .ﻭﺧـﺼﻪ ﺑﻌـﻀﻬﻢ
ﺑﺄﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ﻭﳓﻮﻫﺎ ﳑﺎ ﻻ ﳎﺎﻝ ﻟﻠﺮﺃﻱ ﻓﻴﻪ.
ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻷﺧﺬ ﲟﻄﻠﻖ ﺍﻟﻠﻐﺔ ﻣﻊ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺻﺮﻑ ﺍﻵﻳﺎﺕ ﺇﻻ ﻣﺎ ﻻ ﻳﺪﻝ ﻋﻠﻴـﻪ ﺍﻟﻜـﺜﲑ ﻣـﻦ
ﻛﻼﻡ ﺍﻟﻌﺮﺏ.
ﺍﻟﺮﺍﺑﻌﺔ :ﺍﻷﺧﺬ ﲟﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﻜﻼﻡ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﺎﻧﻮﻥ ﺍﻟﺸﺮﻉ .ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻟﺮﺍﺑـﻊ ﻫـﻮ ﺍﻟـﺬﻱ
ﺩﻋﺎ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﺑﻦ ﻋﺒﺎﺱ ﰲ ﻗﻮﻟﻪ½ :ﺍﻟﻠﹼﻬﻢ ﻓﻘﱢﻬﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﻋﻠﱢﻤﻪ ﺍﻟﺘﺄﻭﻳﻞ¼.
ﻓﻤﻦ ﻓﺴﺮ ﺍﻟﻘﺮﺁﻥ ﺑﺮﺃﻳﻪ ﺃﻱ ﺑﺎﺟﺘﻬﺎﺩﻩ ﻣﻠﺘﺰﻣﺎﹰ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﻫﺬﻩ ﺍﳌﺂﺧِﺬ ﻣﻌﺘﻤـﺪﺍﹰ ﻋﻠﻴﻬـﺎ ﻓﻴﻤـﺎ
ﻳﺮﻯ ﻣﻦ ﻣﻌﺎﱐ ﻛﺘﺎﺏ ﺍﷲ ،ﻛﺎﻥ ﺗﻔﺴﲑﻩ ﺳﺎﺋﻐﺎﹰ ﺟﺎﺋﺰﺍﹰ ﺧﻠﻴﻘﺎﹰ ﺑﺄﻥ ﻳﺴﻤﻰ ﺍﻟﺘﻔـﺴﲑ ﺍﳉـﺎﺋﺰ ﺃﻭ ﺍﻟﺘﻔـﺴﲑ
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ﺍﶈﻤﻮﺩ .ﻭﻣﻦ ﺣﺎﺩ ﻋﻦ ﻫﺬﻩ ﺍﻷﺻﻮﻝ ﻭﻓﺴﺮ ﺍﻟﻘﺮﺁﻥ ﻏﲑ ﻣﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ،ﻛﺎﻥ ﺗﻔﺴﲑﻩ ﺳﺎﻗﻄﺎﹰ ﻣﺮﺫﻭﻻﹰ
ﺧﻠﻴﻘﺎﹰ ﺑﺄﻥ ﻳﺴﻤﻰ ﺍﻟﺘﻔﺴﲑ ﻏﲑ ﺍﳉﺎﺋﺰ ﺃﻭ ﺍﻟﺘﻔﺴﲑ ﺍﳌﺬﻣﻮﻡ.
ﻓﺎﻟﺘﻔﺴﲑ ﺑﺎﻟﺮﺃﻱ ﺍﳉﺎﺋﺰ ﳚﺐ ﺃﻥ ﻳﻼﺣﻆ ﻓﻴﻪ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﻣﺎ ﻧﻘﻞ ﻋـﻦ ﺍﻟﺮﺳـﻮﻝ ﺻـﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﳑﺎ ﻳﻨﲑ ﺍﻟﺴﺒﻴﻞ ﻟﻠﻤﻔﺴﺮ ﺑﺮﺃﻳﻪ .ﻭﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺣﺒﻪ ﻋﺎﺭﻓﺎﹰ ﺑﻘﻮﺍﻧﲔ ﺍﻟﻠﻐـﺔ ﺧـﺒﲑﺍﹰ
ﺑﺄﺳﺎﻟﻴﺒﻬﺎ .ﻭﺃﻥ ﻳﻜﻮﻥ ﺑﺼﲑﺍﹰ ﺑﻘﺎﻧﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺣﱴ ﻳﱰﻝ ﻛﻼﻡ ﺍﷲ ﻋﻠﻰ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﺗﺸﺮﻳﻌﻪ.
ﺃﻣﺎ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳚﺐ ﺍﻟﺒﻌﺪ ﻋﻨﻬﺎ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﺎﻟﺮﺃﻱ ﻓﻤﻦ ﺃﳘﻬﺎ ﺍﻟﺘﻬﺠﻢ ﻋﻠﻰ ﺗﺒﻴﲔ ﻣﺮﺍﺩ ﺍﷲ
ﻣﻦ ﻛﻼﻣﻪ ﻋﻠﻰ ﺟﻬﺎﻟﺔ ﺑﻘﻮﺍﻧﲔ ﺍﻟﻠﻐﺔ ﺃﻭ ﺍﻟﺸﺮﻳﻌﺔ .ﻭﻣﻨﻬﺎ ﲪﻞ ﻛـﻼﻡ ﺍﷲ ﻋﻠـﻰ ﺍﳌـﺬﺍﻫﺐ ﺍﻟﻔﺎﺳـﺪﺓ.
ﻭﻣﻨﻬﺎ ﺍﳋﻮﺽ ﻓﻴﻤﺎ ﺍﺳﺘﺄﺛﺮ ﺍﷲ ﺑﻌﻠﻤﻪ .ﻭﻣﻨﻬﺎ ﺍﻟﻘﻄﻊ ﺑﺄﻥ ﻣﺮﺍﺩ ﺍﷲ ﻛﺬﺍ ﻣﻦ ﻏﲑ ﺩﻟﻴـﻞ .ﻭﻣﻨـﻬﺎ ﺍﻟـﺴﲑ
ﻣﻊ ﺍﳍﻮﻱ ﻭﺍﻻﺳﺘﺤﺴﺎﻥ.
ﻭﺑﻌﺪ ﻫﺬﺍ ﻓﺎﻋﻠﻢ ﺃﻥ ﺃﻛﺜﺮ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ﻗﺪ ﺃﺟﺎﺯﻭﺍ ﺗﻔﺴﲑ ﺍﻟﻘـﺮﺁﻥ ﺑـﺎﻟﺮﺃﻱ
١٤
www.madinah.in
Madinah Gift Centre
ﻭﺍﻻﺟﺘﻬﺎﺩ.
)½ ...(١ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ¼ ﻟﻠﺮﺍﺯﻱ.
)½ ...(٢ﺃﻧﻮﺍﺭ ﺍﻟﺘﱰﻳﻞ¼ ﻟﻠﺒﻴﻀﺎﻭﻱ.
)½ ...(٣ﻣﺪﺍﺭﻙ ﺍﻟﺘﱰﻳﻞ¼ ﻟﻠﻨﺴﻔﻲ.
)½ ...(٤ﻏﺮﺍﺋﺐ ﺍﻟﻘﺮﺁﻥ¼ ﻟﻠﻨﻴﺴﺎﺑﻮﺭﻱ.
:
)½ ...(١ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ¼ ﻟـ ½ﺍﺑﻦ ﺟﺮﻳﺮ ﺍﻟﻄﱪﻱ¼.
)½ ...(٢ﲝﺮ ﺍﻟﻌﻠﻮﻡ¼ ﻟـ ½ﺃﰊ ﺍﻟﻠﻴﺚ ﺍﻟﺴﻤﺮﻗﻨﺪﻱ¼.
)½ ...(٣ﺍﻟﻜﺸﻒ ﻭﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ¼ ﻟـ ½ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻟﺜﻌﻠﱯ¼.
)½ ...(٤ﻣﻌﺎﱂ ﺍﻟﺘﱰﻳﻞ¼ ﻟـ ½ﺃﰊ ﳏﻤﺪ ﺍﳊﺴﲔ ﺍﻟﺒﻐﻮﻱ¼.
0
0
)½ ...(٥ﺍﶈﺮﺭ ﺍﻟﻮﺟﻴﺰ ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﺰﻳﺰ¼ ﻟـ ½ﺍﺑﻦ ﻋﻄﻴﺔ ﺍﻷﻧﺪﻟﺴﻲ¼.
)½ ...(٦ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ¼ ﻟـ ½ﺃﰊ ﺍﻟﻔﺪﺍﺀ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻛﺜﲑ¼.
)½ ...(٧ﺍﳉﻮﺍﻫﺮ ﺍﳊﺴﺎﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ¼ ﻟـ ½ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺜﻌﺎﻟﱯ¼.
)½ ...(٨ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ﰲ ﺍﻟﺘﻔﺴﲑ ﺍﳌﺄﺛﻮﺭ¼ ﻟـ ½ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ¼.
ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟـﺮﲪٰﻦ :ﻋـﻦ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﻣـﺴﻌﻮﺩ ﺭﺿـﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ :ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺰﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺗﺒﻴﺎﻧﺎﹰ ﻟﻜﻞ ﺷﻲﺀ ﻭﻟﻘﺪ ﻋﻠﻤﻨﺎ ﺑﻌﻀﺎ ﳑـﺎ ﺑـﲔ ﻟﻨـﺎ ﰲ
ﺍﻟﻘﺮﺁﻥ ﰒ ﺗﻼ ﴿ﻭﻧﺰﻟﹾﻨﺎ ﻋﻠﹶﻴﻚ ﺍﻟﹾﻜِﺘٰﺐ ﺗِﺒﻴﺎﻧﺎ ﻟﱢﻜﹸﻞﱢ ﺷﻲﺀٍ﴾ ]ﺍﻟﻨﺤﻞ[٨٩:
ﻭﺭﻭﻱ ﻋﻨﻪ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗـﺎﻝ :ﻣـﻦ ﺃﺭﺍﺩ ﺍﻟﻌﻠـﻢ ﻓﻠﻴﺜـﻮﺭ ﺍﻟﻘـﺮﺁﻥ ﻓـﺈﻥ ﻓﻴـﻪ ﻋﻠـﻢ ﺍﻷﻭﻟـﲔ
ﻭﺍﻵﺧﺮﻳﻦ.
١٥
www.madinah.in
Madinah Gift Centre
ﻧﻘﻞ ﺍﻟﻌﻼﻣﺔ ﺍﻟﻘﺎﺭﻱ ﰲ ½ﺍﳌﺮﻗﺎﺓ¼ ﻗﺎﻝ :ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ½ﻟﻜﻞ ﺁﻳﺔ ﺳﺘﻮﻥ ﺃﻟﻒ ﻓﻬﻢ¼.
ﻭﻋــﻦ ﻋﻠــﻲ ﻛ ـﺮﻡ ﺍﷲ ﺗﻌــﺎﱃ ﻭﺟﻬــﻪ ﻟــﻮ ﺷــﺌﺖ ﺃﻥ ﺃﻭﻗــﺮ ﺳــﺒﻌﲔ ﺑﻌــﲑﺍﹰ ﻣــﻦ ﺗﻔــﺴﲑ ﺍﻟﻘ ـﺮﺁﻥ
ﻟﻔﻌﻠﺖ....ﺍﻧﺘﻬﻰ.
ﻭﻟﻔﻆ ﺍﻟﻌﻼﻣﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﻴﺠﻮﺭﻱ ﰲ ﺷﺮﺡ ﺍﻟﱪﺩﺓ ﰲ ﺍﻷﻭﻝ½ :ﻟﻜﻞ ﺁﻳﺔ ﺳﺘﻮﻥ ﺃﻟـﻒ ﻓﻬـﻢ ﻭﻣـﺎ
ﺑﻘﻲ ﻣﻦ ﻓﻬﻤﻬﺎ ﺃﻛﺜﺮ¼ ،ﻭﻟﻔﻈﻪ ﰲ ﺃﺛﺮ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ½ :ﻟﻮ ﺷﺌﺖ ﻷﻭﻗﺮﺕ ﺳـﺒﻌﲔ ﺑﻌـﲑﺍﹰ ﻣـﻦ ﺗﻔـﺴﲑ
ﺍﻟﻔﺎﲢﺔ¼.
ﰲ ﺍﻟﻴﻮﺍﻗﻴﺖ ﻭﺍﳉﻮﺍﻫﺮ ﻟﺴﻴﺪﻱ ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻮﻫـﺎﺏ ﺍﻟـﺸﻌﺮﺍﱐ ﻋـﻦ ﺍﻹﻣـﺎﻡ ﺍﻷﺟـﻞ ﺃﰊ ﺗـﺮﺍﺏ
ﺍﻟﻨﺨﺸﱯ ﺃﻳﻦ ﻫﺆﻻﺀ ﺍﳌﻨﻜﺮﻭﻥ ﻣﻦ ﻗﻮﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ½ :ﻟﻮ ﺗﻜﻠﻤﺖ ﻟﻜـﻢ
ﰲ ﺗﻔﺴﲑ ﺍﻟﻔﺎﲢﺔ ﳊﻤﻠﺖ ﻟﻜﻢ ﺳﺒﻌﲔ ﻭﻗﺮﺍ ¼....ﺍﻧﺘﻬﻰ.
ﻭﰲ ﺷﺮﺡ ﺍﻟﻌﺸﻤﺎﻭﻱ ﻟﺼﻼﺓ ﺳﻴﺪﻱ ﺃﲪـﺪ ﺍﻟﻜـﺒﲑ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ﻋـﻦ ﺳـﻴﺪﻱ ﻋﻤـﺮ
ﺍﶈﻀﺎﺭ½ :ﻟﻮ ﺃﺭﺩﺕ ﺃﻥ ﺃﻣﻠﻲ ﻣﻦ ﺗﻔﺴﲑ ﴿ﻣﺎ ﻧﻨﺴﺦ ﻣِﻦ ﺁﻳـﺔٍ﴾ ﲪـﻞ ﻣﺌـﺔ ﺃﻟـﻒ ﲨـﻞ ﻭﻣـﺎ ﻳﻨﻔـﺪ
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0
ﺗﻔﺴﲑﻫﺎ ﻟﻔﻌﻠﺖ¼ .ﻭﻓﻴﻪ ﻋﻦ ﺑﻌﺾ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻦ ﺑﻴـﺖ ﺃﰊ ﻓـﻀﻞ½ :ﻭﺟـﺪﻧﺎ ﲢـﺖ ﻛـﻞ ﺣـﺮﻑ ﻣـﻦ
ﺍﻟﻘﺮﺁﻥ ﺃﺭﺑﻊ ﻣﺌﺔ ﺃﻟﻒ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﻛﻞ ﺣﺮﻑ ﻣﻨﻪ ﻟﻪ ﻣﻌـﺎﻥ ﰲ ﻣﻮﺿـﻊ ،ﻏـﲑ ﺍﳌﻌـﺎﱐ ﺍﻟـﱵ ﻟـﻪ ﰲ
ﻣﻮﺿﻊ ﺁﺧﺮ¼.
ﻗﺎﻝ ﻭﻗﺎﻝ ﺳﻴﺪﻱ ﻋﻠﻲ ﺍﳋﻮﺍﺹ ﻧﻔﻊ ﺍﷲ ﺑﻪ½ :ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻃﻠﻌﲏ ﻋﻠﻰ ﻣﻌﺎﱐ ﺳـﻮﺭﺓ ﺍﻟﻔﺎﲢـﺔ
ﻓﻈﻬﺮ ﱄ ﻣﻨﻬﺎ ﻣﺌﺔ ﺃﻟﻒ ﻋﻠﻢ ﻭﺃﺭﺑﻌﻮﻥ ﺃﻟﻒ ﻋﻠﻢ ﻭﺗﺴﻊ ﻣﺌﺔ ﻭﺗﺴﻌﻮﻥ ﻋﻠﻤﺎﹰ¼ .ﺍﻧﺘﻬﻰ.
ﻭﰲ ½ﺍﻟﺰﺭﻗﺎﱐ ﻋﻠﻰ ﺍﳌﻮﺍﻫﺐ¼½ :ﺫﻛﺮ ﺍﻟﻐﺰﺍﱄ ﰲ ﻛﺘﺎﺑﻪ ﰲ ﺑﻴﺎﻥ ﺍﻟﻌﻠﻢ ﺍﻟﻠﺪﱐ ﻗﻮﻝ ﻋﻠﻲ ﺭﺿﻲ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ½ﻟﻮ ﻃﻮﻳﺖ ﱄ ﻭﺳﺎﺩﺓ ﻟﻘﻠﺖ ﰲ ﺍﻟﺒﺎﺀ ﻣﻦ ﺑﺴﻢ ﺍﷲ ﺳﺒﻌﲔ ﲨﻼ¼ ﺍﻧﺘﻬﻰ.
ﻭﰲ ½ﻣﻴﺰﺍﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻜﱪﻯ¼ ﻟﻺﻣﺎﻡ ﺍﻟﺸﻌﺮﺍﱐ½ :ﻗﺪ ﺍﺳﺘﺨﺮﺝ ﺃﺧﻲ ﺃﻓـﻀﻞ ﺍﻟـﺪﻳﻦ ﻣـﻦ ﺳـﻮﺭﺓ
ﺍﻟﻔﺎﲢﺔ ﻣﺄﰐ ﺃﻟﻒ ﻋﻠﻢ ﻭﺳﺒﻌﺔ ﻭﺃﺭﺑﻌﲔ ﺃﻟﻒ ﻋﻠﻢ ﻭﺗﺴﻊ ﻣﺌﺔ ﻭﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﻋﻠﻤﺎﹰ ،ﰒ ﺭﺩﻫـﺎ ﻛﻠـﻬﺎ
ﺇﱃ ﺍﻟﺒﺴﻤﻠﺔ ،ﰒ ﺇﱃ ﺍﻟﺒﺎﺀ ،ﰒ ﺇﱃ ﺍﻟﻨﻘﻄﺔ ﺍﻟﱵ ﲢﺖ ﺍﻟﺒـﺎﺀ .ﻭﻛـﺎﻥ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ﻳﻘـﻮﻝ :ﻻ
١٦
www.madinah.in
Madinah Gift Centre
ﻳﻜﻤﻞ ﺍﻟﺮﺟﻞ ﻋﻨﺪﻧﺎ ﰲ ﻣﻘـﺎﻡ ﺍﳌﻌﺮﻓـﺔ ﺑـﺎﻟﻘﺮﺁﻥ ﺣـﱴ ﻳـﺴﺘﺨﺮﺝ ﲨﻴـﻊ ﺃﺣﻜﺎﻣـﻪ ﻭﲨﻴـﻊ ﻣـﺬﺍﻫﺐ
ﺍﺘﻬﺪﻳﻦ ﻓﻴﻬﺎ ﻣﻦ ﺃﻱ ﺣﺮﻑ ﺷﺎﺀ ﻣﻦ ﺣـﺮﻭﻑ ﺍﳍﺠـﺎﺀ ¼...ﺍﻧﺘـﻬﻰ .ﻗـﺎﻝ ﻭﻳﺆﻳـﺪﻩ ﰲ ﺫﻟـﻚ ﻗـﻮﻝ
ﺍﻹﻣﺎﻡ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ½ :ﻟﻮ ﺷﺌﺖ ﻷﻭﻗﺮﺕ ﻟﻜﻢ ﲦﺎﻧﲔ ﺑﻌﲑﺍﹰ ﻣﻦ ﻋﻠﻢ ﺍﻟﻨﻘﻄـﺔ ﺍﻟـﱵ ﲢـﺖ
ﺍﻟﺒﺎﺀ ¼..ﺍﻧﺘﻬﻰ.
ﺃﻗﻮﻝ :ﻭﺑﺄﻣﺜﺎﻝ ﻫﺬﻩ ﺗﻈﻬﺮ ﺣﻘﻴﻘﺔ ﻗـﻮﻝ ﺳـﻴﺪﻧﺎ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﻋﺒـﺎﺱ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻬﻤﺎ:
½ﻟﻮﺿﺎﻉ ﱄ ﻋﻘﺎﻝ ﺑﻌﲑ ﻟﻮﺟﺪﺗﻪ ﰲ ﻛﺘﺎﺏ ﺍﷲ¼ .ﺭﻭﺍﻩ ﻋﻨﻪ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﳌﺮﺳﻲ ﻛﻤﺎ ﰲ ½ﺍﻹﺗﻘﺎﻥ¼.
ﻭﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﳉﻠﻴﻞ ﺍﳉﻼﻝ ﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﺋﻼ ﰲ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟـﺚ ﻭﺍﻷﺭﺑﻌـﲔ ﻣـﻦ
½ﺍﻹﺗﻘﺎﻥ¼ .ﻭﺍﺳﺘﺨﺮﺝ ﺑﻌﺾ ﺍﻷﺋﻤﺔ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ﴿:ﺍﱂ ﻏﹸﻠِﺒـﺖِ ﺍﻟـﺮﻭﻡ]﴾ﺍﻟـﺮﻭﻡ [٢،١ :ﺃﻥ ﺍﻟﺒﻴـﺖ
ﺍﳌﻘﺪﺱ ﻳﻔﺘﺤﻪ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺳﻨﺔ ﺛﻼﺙ ﻭﲦﺎﻧﲔ ﻭﲬﺲ ﻣﺌﺔ ﻭﻭﻗﻊ ﻛﻤﺎ ﻗﺎﻟﻪ ...ﺍﻧﺘﻬﻰ.
ﻭﰲ ½ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪﻯ¼ ﻣﻦ ﺗﺮﲨﺔ ﺳﻴﺪﻱ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﺳﻮﻗﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻛﺎﻥ ﻳﻘﻮﻝ:
½ﻟﻮ ﻓﺘﺢ ﺍﳊﻖ ﺗﻌﺎﱃ ﻋﻦ ﻗﻠﻮﺑﻜﻢ ﺃﻗﻔﺎﻝ ﺍﻟﺴﺪﺩ ﻻﻃﻠﻌﺘﻢ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣـﻦ ﺍﻟﻌﺠﺎﺋـﺐ ﻭﺍﳊِﻜـﻢ
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ﻭﺍﳌﻌﺎﱐ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﺳﺘﻐﻨﻴﺘﻢ ﻋﻦ ﺍﻟﻨﻈﺮ ﰲ ﺳﻮﺍﻩ ﻓﺈﻥ ﻓﻴﻪ ﲨﻴﻊ ﻣﺎ ﺭﻗـﻢ ﰲ ﺻـﻔﺤﺎﺕ ﺍﻟﻮﺟـﻮﺩ ﻗـﺎﻝ
ﺗﻌﺎﱃ﴿ :ﻣﺎ ﻓﹶﺮﻃﹾﻨﺎ ﻓِﻲ ﺍﻟﹾﻜِﺘٰﺐِ ﻣِﻦ ﺷﻲﺀٍ﴾ ]ﺍﻷﻧﻌﺎﻡ ¼[٣٨ :ﺍﻧﺘﻬﻰ.
ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺗﻔﺎﺳﲑﳘﺎ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑـﻦ ﺯﻳـﺪ ﺍﺑـﻦ ﺃﺳـﻠﻢ ﻣـﻮﱃ
ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻤﺮ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻣـﺎ ﻓﹶﺮﻃﹾﻨـﺎ ﻓِـﻲ ﺍﻟﹾﻜِﺘٰـﺐِ ﻣِـﻦ ﺷـﻲﺀٍ﴾
]ﺍﻷﻧﻌﺎﻡ [٣٨ :ﻗﺎﻝ ﱂ ﻳﻌﻘﻞ ﺍﻟﻜﺘﺎﺏ ﻣﺎ ﻣﻦ ﺷـﻲﺀ ﺇﻻ ﻫـﻮ ﰲ ﺫﻟـﻚ ﺍﻟﻜﺘـﺎﺏ .ﻭﺭﻭﻯ ﺍﻟـﺪﻳﻠﻤﻲ ﰲ
½ﻣﺴﻨﺪ ﺍﻟﻔﺮﺩﻭﺱ¼ ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ ،ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ½ﻣـﻦ
ﺃﺭﺍﺩ ﻋﻠﻢ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻓﻠﻴﺜﻮﺭ ﺍﻟﻘﺮﺁﻥ¼ .ﻭﻗﺪ ﻗﺪﻣﻨﺎﻩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ﻓﻴـﻪ
ﺑﺪﺃﻧﺎ ﻭﻓﻴﻪ ﺧﺘﻤﻨﺎﻩ ...ﺍﻧﺘﻬﻰ) .ﺇﻧﺒﺎﺀ ﺍﳊﻲ ﺻـ ٢٥،٢٣ﻣﻠﺨﺼﺎ(
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Madinah Gift Centre
¼ ½
ﺃﻟﱠﻒ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺍﻹﻣﺎﻣﺎﻥ ﺍﳉﻠﻴﻼﻥ ،ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﻠﹼﻲ ،ﻭﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ﺭﲪﻬﻤـﺎ
ﺍﷲ ﺗﻌﺎﱃ .ﺃﻣﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﶈﻠﹼﻲ ،ﻓﻬﻮ ﺟﻼﻝ ﺍﻟـﺪﻳﻦ ﳏﻤـﺪ ﺑـﻦ ﺃﲪـﺪ ﺑـﻦ ﳏﻤـﺪ ﺑـﻦ ﺇﺑـﺮﺍﻫﻴﻢ
ﺍﶈﻠﹼﻲ ﺍﻟﺸﺎﻓﻌﻲ.
ﻭﻟﺪ ﲟﺼﺮ ﺳﻨﺔ ٧٩١ﻫـ ﺍﳌﻮﺍﻓﻖ ﻟﻌﺎﻡ ١٣٨٩ﻡ ،ﻭﺍﺷﺘﻐﻞ ﻭﺑﺮﻉ ﰲ ﺍﻟﻔﻨـﻮﻥ ﻓﻘﻬـﺎﹰ ،ﻭﻛﻼﻣـﺎﹰ،
ﻭﺃﹸﺻﻮﻻﹰ ،ﻭﳓﻮﺍﹰ ،ﻭﻣﻨﻄﻘﺎﹰ ،ﻭﻏﲑﻫﺎ .ﻭﺃﺧـﺬ ﻣـﻦ ﺍﻟﺒـﺪﺭ ﳏﻤـﻮﺩ ﺍﻷﻗـﺼﺮﺍﱐ ،ﻭﺍﻟﱪﻫـﺎﻥ ﺍﻟﺒﻴﺠـﻮﺭﻱ،
ﻭﺍﻟﺸﻤﺲ ﺍﻟﺒﺴﺎﻃﻲ ،ﻭﺍﻟﻌﻼﺀ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻏﲑﻫﻢ ،ﻭﻛﺎﻥ ﻋﻼﻣﺔ ﺁﻳﺔ ﰲ ﺍﻟـﺬﻛﺎﺀ ﻭﺍﻟﻔﻬـﻢ ،ﺣـﱴ ﻛـﺎﻥ
ﺑﻌﺾ ﺃﻫﻞ ﻋﺼﺮﻩ ﻳﻘﻮﻝ ﻓﻴﻪ :ﺇﻥ ﺫﻫﻨﻪ ﻳﺜﻘﺐ ﺍﳌﺎﺱ ،ﻭﻛﺎﻥ ﻳﻘـﻮﻝ ﻋـﻦ ﻧﻔـﺴﻪ½ :ﺇﻥ ﻓﻬﻤـﻲ ﻻ ﻳﻘﺒـﻞ
ﺍﳋﻄﺄ¼ ،ﻭﱂ ﻳﻚ ﻳﻘﺪﺭ ﻋﻠﻰ ﺍﳊﻔﻆ ﻛﺮﺍﺳﺎﹰ ﻣﻦ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﻓﺎﻣﺘﻸ ﺑﺪﻧﻪ ﺣﺮﺍﺭﺓ.
ﻭﻛﺎﻥ ﻏﹸﺮﺓ ﻋﺼﺮﻩ ﰲ ﺳﻠﻮﻙ ﻃﺮﻳـﻖ ﺍﻟـﺴﻠﹶﻒ ﻋﻠـﻰ ﻣﺒﻠـﻎ ﻋﻈـﻴﻢ ﻣـﻦ ﺍﻟـﺼﻼﺡ ﻭﺍﻟـﻮﺭﻉ ،ﺁﻣـﺮﺍﹰ
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ﺑﺎﳌﻌﺮﻭﻑ ،ﻧﺎﻫﻴﺎﹰ ﻋﻦ ﺍﳌﻨﻜﺮ ،ﻻ ﺗﺄﺧﺬﻩ ﰲ ﺍﳊﻖ ﻟﻮﻣﺔ ﻻﺋﻢ ،ﻓﻜﺎﻥ ﻳﻮﺍﺟـﻪ ﺑـﺎﳊﻖ ﺃﻛـﺎﺑﺮ ﺍﻟﻈﹶﻠﹶﻤـﺔ
ﻭﺍﳊﹸﻜﱠﺎﻡ ،ﻭﻛﺎﻧﻮﺍ ﻳﺄﺗﻮﺍ ﺇﻟﻴﻪ ﻓﻼ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﻢ ،ﻭﻻ ﻳﺄﺫﻥ ﳍﻢ ﰲ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴﻪ ،ﻭﻛﺎﻥ ﺣﺪﻳﺪ ﺍﻟﻄﺒـﻊ
ﻻ ﻳﺮﺍﻋﻲ ﺃﺣﺪﺍﹰ ﰲ ﺍﻟﻘﻮﻝ ،ﻭﻗﺪ ﻋﺮِﺽ ﻋﻠﻴﻪ ﺍﻟﻘﻀﺎﺀ ﺍﻷﻛﱪ ﻓﻠﻢ ﻳﻘﺒﻠﻪ ،ﻭﻭﱃ ﺗﺪﺭﻳﺲ ﺍﻟﻔﻘﻪ ﺑﺎﳌﺆﻳﺪﻳﺔ
ﻭﺍﻟﱪﻗﻮﻗﻴﺔ ،ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﲨﺎﻋﺔ ،ﻭﻛﺎﻥ ﻣﻊ ﻫﺬﺍ ﻣﺘﻘﺸﻔﺎﹰ ﰲ ﻣﻌﻴﺸﺘﻪ ﻳﺘﻜﺴﺐ ﺑﺎﻟﺘﺠﺎﺭﺓ ،ﻭﻗﺪ ﺃﻟﱠﻒ ﻛﺘﺒﹰﺎ
ﻛﺜﲑﺓﹰ ﺗﺸﺪ ﺇﻟﻴﻬﺎ ﺍﻟﺮِﺣﺎﻝ ،ﻭﻫﻲ ﻏﺎﻳﺔ ﰲ ﺍﻻﺧﺘﺼﺎﺭ ،ﻭﺍﻟﺘﺤﺮﻳـﺮ ﻭﺍﻟﺘﻨﻘـﻴﺢ ،ﻭﺳـﻼﻣﺔ ﺍﻟﻌﺒـﺎﺭﺓ ﻭﺣـﺴﻦ
ﺍﳌﺰﺝ ﻭﺍﳊﻞ ،ﻭﻗﺪ ﺃﻗﺒﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺆﻟﻔﺎﺗﻪ ﻭﺗﻠﻘﻮﻫﺎ ﺑﺎﻟﻘﺒﻮﻝ ،ﻭﺗﺪﺍﻭﻟﻮﻫﺎ ﰲ ﺩﺭﺍﺳﺎﻢ.
ﻓﻤﻦ ﻣﺆﻟﻔﺎﺗﻪ½ :ﺷﺮﺡ ﲨﻊ ﺍﳉﻮﺍﻣـﻊ¼ ﰲ ﺍﻷﺻـﻮﻝ ،ﻭ½ﺷـﺮﺡ ﺍﳌﻨـﻬﺎﺝ¼ ﰲ ﻓﻘـﻪ ﺍﻟـﺸﺎﻓﻌﻴﺔ،
ﻭ½ﺷﺮﺡ ﺍﻟﻮﺭﻗﺎﺕ¼ ﰲ ﺍﻷﺻﻮﻝ ،ﻭ½ﺷﺮﺡ ﺑﺮﺩﺓ ﺍﳌﺪﻳﺢ¼ ﻭ½ﻣﻨﺎﺳﻚ¼ ،ﻭ½ﻛﺘﺎﺏ ﰲ ﺍﳉﻬﺎﺩ¼ ،ﻭﻣﻨـﻬﺎ
ﺃﺷﻴﺎﺀ ﱂ ﺗﻜﻤﻞ ﻛـ ½ﺷﺮﺡ ﺍﻟﻘﻮﺍﻋﺪ¼ ﻻﺑﻦ ﻫﺸﺎﻡ ،ﻭ½ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ¼ ،ﻭ½ﺣﺎﺷﻴﺔ ﻋﻠـﻰ ﺷـﺮﺡ ﺟـﺎﻣﻊ
ﺍﳌﺨﺘﺼﺮﺍﺕ¼ ،ﻭ½ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﺟﻮﺍﻫﺮ ﺍﻹﺳﻨﻮﻱ¼ ،ﻭ½ﺷﺮﺡ ﺍﻟﺸﻤﺴﻴﺔ¼ ﰲ ﺍﳌﻨﻄﻖ ،ﻭﺃﺟﻞ ﻛﺘﺒﻪ ﺍﻟﱵ
ﱂ ﺗﻜﻤﻞ ½ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ¼ ﻛﺘﺐ ﻣﻨﻪ ﻣـﻦ ﺃﻭﻝ ﺳـﻮﺭﺓ ½ﺍﻟﻜﻬـﻒ¼ ﺇﱃ ﺁﺧـﺮ ﺍﻟﻘـﺮﺁﻥ ،ﻭﻫـﻮ ﳑـﺰﻭﺝ
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Madinah Gift Centre
ﳏﺮﺭ ﰲ ﻏﺎﻳﺔ ﺍﳊﺴﻦ ،ﻭﻛﺘﺐ ﻋﻠﻰ ﺍﻟﻔﺎﲢﺔ ﻭﺁﻳﺎﺕ ﻳﺴﲑﺓ ﻣـﻦ ﺍﻟﺒﻘـﺮﺓ ﻭﻗـﺪ ﻛﻤﻠﺘـﻪ ﺑﺘﻜﻤﻠـﺔ ﻋﻠـﻰ
ﳕﻄﻪ ﻣﻦ ﺃﻭﻝ ﺳﻮﺭﺓ ½ﺍﻟﺒﻘﺮﺓ¼ ﺇﱃ ﺁﺧﺮ ½ﺍﻹﺳﺮﺍﺀ¼ .ﻭﺗﻮﰲ ﺭﲪـﻪ ﺍﷲ ﺗﻌـﺎﱃ ﰲ ﺃﻭﻝ ﻳـﻮﻡ ﻣـﻦ ﺳـﻨﺔ
٨٦٤ﻫـ )ﺃﺭﺑﻊ ﻭﺳﺘﲔ ﻭﲦﺎﳕﺎﺋﺔ(.
ﻭﺃﻣﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ ،ﻓﻬﻮ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻔـﻀﻞ ﻋﺒـﺪ ﺍﻟـﺮﲪﻦ ﺑـﻦ ﺃﰊ ﺑﻜـﺮ ﺑـﻦ
ﳏﻤﺪ ،ﺍﻟﺴﻴﻮﻃﻲ ﺍﻟﺸﺎﻓﻌﻲ ،ﺍﳌﺴﻨﺪ ﺍﶈﻘﻖ ﺍﳌﺪﻗﻖ ،ﺻﺎﺣﺐ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻔﺎﺋﻘﺔ ﺍﻟﻨﺎﻓﻌﺔ .ﻭﻟـﺪ ﺑﻌـﺪ
ﻣﻐﺮﺏ ﻟﻴﻠﺔ ﺍﻷﺣﺪ ﻣﺴﺘﻬﻞ ﺭﺟﺐ ﺳﻨﺔ ٨٤٩ﻫـ )ﺗﺴﻊ ﻭﺃﺭﺑﻌﲔ ﻭﲦﺎﳕﺎﺋﺔ(.
ﻭﺗﻮﰲ ﻭﺍﻟﺪﻩ ﻭﻟﻪ ﻣﻦ ﺍﻟﻌﻤﺮ ﲬﺲ ﺳﻨﻮﺍﺕ ﻭﺳﺒﻌﺔ ﺃﺷﻬﺮ ،ﻭﺃﺳﻨﺪ ﻭﺻﺎﻳﺘﻪ ﺇﱃ ﲨﺎﻋﺔ ،ﻣﻨﻬﻢ
ﺍﻟﻜﻤﺎﻝ ﺑﻦ ﺍﳍﻤﺎﻡ ،ﻓﻘﺮﺭﻩ ﰲ ﻭﻇﻴﻔﺔ ﺍﻟﺸﻴﺨﻮﻧﻴﺔ ﻭﳊﻈـﻪ ﺑﻨﻈـﺮﻩ ،ﻭﺧـﺘﻢ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻌﻈـﻴﻢ ،ﻭﻟـﻪ ﻣـﻦ
ﺍﻟﻌﻤــﺮ ﺩﻭﻥ ﲦــﺎﻥ ﺳــﻨﲔ ،ﰒ ﺣﻔــﻆ ½ﻋﻤــﺪﺓ ﺍﻷﺣﻜــﺎﻡ¼ ﻭ½ﻣﻨــﻬﺎﺝ ﺍﻟﻨــﻮﻭﻱ¼ ﻭ½ﺃﻟﻔﻴــﺔ ﺍﺑــﻦ ﻣﺎﻟــﻚ¼
ﻭ½ﻣﻨﻬﺎﺝ ﺍﻟﺒﻴﻀﺎﻭﻱ¼.
ﻭﺷﺮﻉ ﰲ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﻌﻠﻢ ﻣﻦ ﺍﺑﺘﺪﺍﺀ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ ﺃﺭﺑﻊ ﻭﺳـﺘﲔ ﻭﲦﺎﳕﺎﺋـﺔ .ﻓﻘـﺮﺃ ﻋﻠـﻰ
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ﺍﻟﺸﻤﺲ ﺍﻟﺴﲑﺍﻣﻲ ½ﺻﺤﻴﺢ ﻣﺴﻠﻢ¼ ﺇﻻ ﻗﻠﻴﻼﹰ ﻣﻨﻪ ،ﻭ½ﺍﻟﺸﻔﺎ¼ ﻭ½ﺃﻟﻔﻴﺔ ﺍﺑﻦ ﻣﺎﻟﻚ¼ ،ﻓﻤﺎ ﺃﲤﻬﺎ ﺇﻻ ﻭﻗـﺪ
ﺻﻨﻒ .ﻭﺃﺟﺎﺯﻩ ﺑﺎﻟﻌﺮﺑﻴﺔ ،ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﻗﻄﻌﺔ ﻣﻦ ½ﺍﻟﺘﺴﻬﻴﻞ¼ ،ﻭﲰﻊ ﻋﻠﻴـﻪ ﺍﻟﻜـﺜﲑ ﻣـﻦ ﺍﺑـﻦ ﺍﳌـﺼﻨﻒ،
ﻭ½ﺍﻟﺘﻮﺿﻴﺢ¼ ﻭ½ﺷﺮﺡ ﺍﻟﺸﺬﻭﺭ¼ ﻭ½ﺍﳌﻐﲏ ﰲ ﺃﻭﻝ ﻓﻘﻪ ﺍﳊﻨﻔﻴﺔ¼ ،ﻭ½ﺷﺮﺡ ﺍﻟﻌﻘﺎﺋﺪ¼ ﻟﻠﺘﻔﺘﺎﺯﺍﱐ ،ﻭﻗـﺮﺃ
ﻋﻠﻰ ﺍﻟﺸﻤﺲ ﺍﳌﺮﺯﺑﺎﱐ ﺍﳊﻨﻔﻲ ½ﺍﻟﻜﺎﻓﻴﺔ¼ ﻭﺷـﺮﺣﻬﺎ ﻟﻠﻤـﺼﻨﻒ ،ﻭ½ﻣﻘﺪﻣـﺔ ﺇﻳـﺴﺎﻏﻮﺟﻲ¼ ﻭﺷـﺮﺣﻬﺎ
ﻟﻠﻜﺎﰐ ،ﻭﲰﻊ ﻋﻠﻴﻪ ﻣﻦ ½ﺍﳌﺘﻮﺳﻂ¼ ﻭ½ﺍﻟﺸﺎﻓﻴﺔ¼ ﻭﺷﺮﺣﻬﺎ ﻟﻠﺠﺎﺭﺑﺮﺩﻱ ،ﻭﻣﻦ ½ﺃﻟﻔﻴﺔ ﺍﻟﻌﺮﺍﻗﻲ¼ ﻭﻟﺰﻣـﻪ
ﺣﱴ ﻣﺎﺕ ﺳﻨﺔ ﺳﺒﻊ ﻭﺳﺘﲔ.
ﻭﻗﺮﺃ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﳊـﺴﺎﺏ ﻋﻠـﻰ ﻋﻼﻣـﺔ ﺯﻣﺎﻧـﻪ ﺍﻟـﺸﻬﺎﺏ ﺍﻟﺸﺎﺭﻣـﺴﺎﺣﻲ ،ﰒ ﺩﺭﻭﺱ ﺍﻟﻌﻠـﻢ
ﺍﻟﺒﻠﻘﻴﲏ ﻣﻦ ﺷﻮﺍﻝ ﺳﻨﺔ ﲬﺲ ﻭﺳﺘﲔ ،ﻓﻘﺮﺃ ﻋﻠﻴﻪ ﻣﺎ ﻻ ﳛﺼﻰ ،ﻭﻟﺰﻡ ﺩﺭﻭﺱ ﳏﻘﻖ ﺍﻟﺪﻳﺎﺭ ﺍﳌﺼﺮﻳﺔ
ﺳﻴﻒ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﳊﻨﻔﻲ ،ﻭﺩﺭﻭﺱ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺘﻘﻲ ﺍﻟـﺸﻤﲏ ،ﻭﺩﺭﻭﺱ ﺍﻟﻜـﺎﻓﻴﺠﻲ ،ﻭﻗـﺮﺃ
ﻋﻠﻰ ﺍﻟﻌﺰ ﺍﻟﻜﻨﺎﱐ ،ﻭﰲ ﺍﳌﻴﻘﺎﺕ ﻋﻠﻰ ﳎﺪ ﺍﻟﺪﻳﻦ ﺑـﻦ ﺍﻟـﺴﺒﺎﻉ ،ﻭﺍﻟﻌـﺰ ﺑـﻦ ﳏﻤـﺪ ﺍﳌﻴﻘـﺎﰐ ،ﻭﰲ
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www.madinah.in
Madinah Gift Centre
ﺍﻟﻄﺐ ﻋﻠﻰ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺪﻭﺍﱐ ﳌﺎ ﻗﺪﻡ ﺍﻟﻘﺎﻫﺮﺓ ﻣﻦ ﺍﻟـﺮﻭﻡ ،ﻭﻗـﺮﺃ ﻋﻠـﻰ ﺍﻟﺘﻘـﻰ ﺍﳊـﺼﻜﻔﻲ،
ﻭﺍﻟﺸﻤﺲ ﺍﻟﺒﺎﰊ ﻭﻏﲑﻫﻢ ﻭﺃﺟﻴﺰ ﺑﺎﻹﻓﺘﺎﺀ ﻭﺍﻟﺘﺪﺭﻳﺲ.
ﻭﻗﺪ ﺫﻛﺮ ﺗﻠﻤﻴﺬﻩ ﺍﻟﺪﺍﻭﺩﻱ ﰲ ﺗﺮﲨﺘـﻪ ﺃﲰـﺎﺀ ﺷـﻴﻮﺧﻪ ﺇﺟـﺎﺯﺓﹰ ﻭﻗـﺮﺍﺀﺓﹰ ﻭﲰﺎﻋـﺎﹰ ﻣـﺮﺗﺒﲔ ﻋﻠـﻰ
ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ ،ﻓﺒﻠﻐﺖ ﻋﺪﻢ ﺃﺣﺪﺍﹰ ﻭﲬﺴﲔ ﻧﻔﺴﺎﹰ .ﻭﺍﺳﺘﻘـﺼﻰ ﺃﻳـﻀﺎﹰ ﻣﺆﻟﻔﺎﺗـﻪ ﺍﳊﺎﻓﻠـﺔ ﺍﻟﻜـﺜﲑﺓ
ﺍﻟﻜﺎﻣﻠﺔ ﺍﳉﺎﻣﻌﺔ ﺍﻟﻨﺎﻓﻌﺔ ﺍﳌﺘﻘﻨﺔ ﺍﶈﺮﺭﺓ ﺍﳌﻌﺘﻤﺪﺓ ﺍﳌﻌﺘﱪﺓ ،ﻓﻨﺎﻓﺖ ﻋﺪﺎ ﻋﻠﻰ ﲬﺴﻤﺎﺋﺔ ﻣﺆﻟﻒ.
ﻭﺷﻬﺮﺎ ﺗﻐﲎ ﻋﻦ ﺫﻛﺮﻫﺎ ،ﻓﻘﺪ ﺍﺷﺘﻬﺮﺕ ﺷﺮﻗﺎﹰ ﻭﻏﺮﺑﺎﹰ ،ﻭﺭﺯﻗﺖ ﻗﺒﻮﻝ ﺍﻟﻨﺎﺱ .ﻭﻛﺎﻥ ﺍﻟـﺴﻴﻮﻃﻲ
ﺭﲪﻪ ﺍﷲ ﺁﻳﺔ ﰲ ﺳﺮﻋﺔ ﺍﻟﺘﺄﻟﻴﻒ ﺣﱴ ﻗﺎﻝ ﺗﻠﻤﻴﺬﻩ ﺍﻟﺪﺍﻭﺩﻱ :ﻋﺎﻳﻨﺖ ﺍﻟﺸﻴﺦ ﻭﻗﺪ ﻛﺘﺐ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ
ﺛﻼﺛﺔ ﻛﺮﺍﺭﻳﺲ ﺗﺄﻟﻴﻔﺎﹰ ﻭﲢﺮﻳﺮﺍﹰ.
ﻭﻛﺎﻥ ﺃﻋﻠﻢ ﺃﻫﻞ ﺯﻣﺎﻧـﻪ ﺑﻌﻠـﻢ ﺍﳊـﺪﻳﺚ ﻭﻓﻨﻮﻧـﻪ ،ﺭﺟـﺎﻻﹰ ،ﻭﻏﺮﻳﺒـﺎﹰ ،ﻭﻣﺘﻨـﺎﹰ ،ﻭﺳـﻨﺪﺍﹰ ﻭﺍﺳـﺘﻨﺒﺎﻃﺎﹰ
ﻟﻸﺣﻜﺎﻡ ﻣﻨﻪ .ﻭﻟﻘﺪ ﺃﺧﱪ ﻋﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﳛﻔﻆ ﻣﺌﱴ ﺃﻟﻒ ﺣﺪﻳﺚ ،ﻗﺎﻝ :ﻟﻮ ﻭﺟﺪﺕ ﺃﻛﺜﺮ ﳊﻔﻈﺖ.
ﻭﳌﺎ ﺑﻠﻎ ﺍﻷﺭﺑﻌﲔ ﺳﻨﺔ ﲡﺮﺩ ﻟﻠﻌﺒﺎﺩﺓ ،ﻭﺍﻧﻘﻄﻊ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﺃﻋـﺮﺽ ﻋـﻦ ﺍﻟـﺪﻧﻴﺎ ﻭﺃﻫﻠـﻬﺎ ،ﻭﺗـﺮﻙ
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ﺍﻹﻓﺘﺎﺀ ﻭﺍﻟﺘﺪﺭﻳﺲ ،ﻭﺍﻋﺘﺬﺭ ﻋﻦ ﺫﻟﻚ ﰲ ﻣﺆﻟﱠﻒ ﲰﺎﻩ ﺑــ ½ﺍﻟﺘﻨﻔـﻴﺲ¼ ،ﻭﺃﻗـﺎﻡ ﰲ "ﺭﻭﺿـﺔ ﺍﳌﻘﻴـﺎﺱ"
ﻭﱂ ﻳﺘﺤﻮﻝ ﻋﻨﻬﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ ،ﻭﱂ ﻳﻔﺘﺢ ﻃﺎﻗﺎﺕ ﺑﻴﺘﻪ ﺍﻟﱵ ﻋﻠـﻰ ﺍﻟﻨﻴـﻞ ﻣـﻦ ﺳـﻜﻨﺎﻩ .ﻭﻛـﺎﻥ ﺍﻷﻣـﺮﺍﺀ
ﻭﺍﻷﻏﻨﻴﺎﺀ ﻳﺄﺗﻮﻥ ﺇﱃ ﺯﻳﺎﺭﺗﻪ ،ﻭﻳﻌﺮﺿﻮﻥ ﻋﻠﻴﻪ ﺍﻷﻣﻮﺍﻝ ﺍﻟﻨﻔﻴﺴﺔ ﻓﲑﺩﻫﺎ ،ﻭﺃﻫـﺪﻯ ﺇﻟﻴـﻪ ﺍﻟﻐـﻮﺭﻱ ﺧـﺼﻴﺎ
ﻭﺃﻟﻒ ﺩﻳﻨﺎﺭ ،ﻓﺮﺩ ﺍﻷﻟﻒ ،ﻭﺃﺧﺬ ﺍﳋﺼﻲ ،ﻓﺄﻋﺘﻘﻪ ﻭﺟﻌﻠﻪ ﺧﺎﺩﻣﺎﹰ ﰲ ﺍﳊﺠﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ ،ﻭﻗـﺎﻝ ﻟﻘﺎﺻـﺪ
ﺍﻟﺴﻠﻄﺎﻥ :ﻻ ﺗﻌﺪ ﺗﺄﺗﻴﻨﺎ ﺪﻳﺔ ﻗﻂ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻏﻨﺎﻧﺎ ﻋﻦ ﻣﺜﻞ ﺫﻟـﻚ ،ﻭﻃﻠﺒـﻪ ﺍﻟـﺴﻠﻄﺎﻥ ﻣـﺮﺍﺭﺍﹰ ﻓﻠـﻢ
ﳛﻀﺮ ﺇﻟﻴﻪ.
ﻭﺭﺃﻯ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﻨﺎﻡ ،ﻭﺍﻟﺸﻴﺦ ﺍﻟـﺴﻴﻮﻃﻲ ﻳـﺴﺄﻟﻪ ﻋـﻦ ﺑﻌـﺾ ﺍﻷﺣﺎﺩﻳـﺚ
ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻟﻪ½ :ﻫﺎﺕ ﻳـﺎ ﺷـﻴﺦ ﺍﳊـﺪﻳﺚ¼ .ﻭﺭﺃﻯ ﻫـﻮ ﺑﻨﻔـﺴﻪ ﻫـﺬﻩ ﺍﻟﺮﺅﻳـﺎ،
ﻭﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻟﻪ½ :ﻫﺎﺕ ﻳﺎ ﺷﻴﺦ ﺍﳊﺪﻳﺚ¼.
ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ :ﻗﻠﺖ ﻟﻪ :ﻛﻢ ﺭﺃﻳﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻈـﺔ؟ ﻓﻘـﺎﻝ :ﺑـﻀﻌﺎﹰ
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www.madinah.in
Madinah Gift Centre
ﻭﺳﺒﻌﲔ ﻣﺮﺓ.
ﻭﻟﻪ ﻣﻨﺎﻗﺐ ﻛﺜﲑﺓ .ﻭﻟﻪ ﺷﻌﺮ ﻛﺜﲑ ﺟﻴﺪ ،ﺃﻏﻠﺒﻪ ﰲ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻌﻠﻤﻴﺔ ،ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ،ﻓﻤﻨﻪ:
ﻓﻮﺽ ﺃﺣﺎﺩﻳﺚﹶ ﺍﻟﺼﻔﺎ ﺕ ﻭﻻ ﺗﺸﺒﻪ ﺃﻭ ﺗﻌﻄﱢﻞﹾ
ﺇﻥ ﺭﻣﺖ ﺇﻻ ﺍﳋﻮﺽ ﰲ ﲢﻘﻴﻖ ﻣﻌﻀﻠﻪ ﻓﺄﹶﻭﻝ
ﺇﻥ ﺍﳌﻔﻮﺽ ﺳﺎﱂ ﳑﺎ ﺗﻜﻠﻔﻪ ﺍﳌﺆﻭﻝ
ﻭﻗﺎﻝ:
ﺣﺪﺛﻨﺎ ﺷﻴﺨﻨﺎ ﺍﻟﻜﻨﺎﱐ ﻋﻦ ﺃﺑﻪ ﺻﺎﺣﺐِ ﺍﳋﻄﺎﺑﻪ
ﺃﺳﺮِﻉ ﺃﺧﺎ ﺍﻟﻌﻠﻢ ﰲ ﺛﻼﺙ ﺍﻷﻛﻞ ﻭﺍﳌﺸﻲ ﻭﺍﻟﻜﺘﺎﺑﻪ
ﻭﺗـﻮﰲ ﰲ ﺳـﺤﺮ ﻟﻴﻠــﺔ ﺍﳉﻤﻌـﺔ ﺗﺎﺳـﻊ ﻋــﺸﺮ ﲨـﺎﺩﻯ ﺍﻷﻭﱃ ﺳـﻨﺔ ٩١١ﻫـــ ﺇﺣـﺪﻯ ﻋــﺸﺮﺓ
ﻭﺗﺴﻌﻤﺎﺋﺔ ﰲ ﻣﱰﻟﻪ ﺑـ "ﺭﻭﺿﺔ ﺍﳌﻘﻴﺎﺱ" ﺑﻌﺪ ﺃﻥ ﲤﺮﺽ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﺑﻮﺭﻡ ﺷﺪﻳﺪ ﰲ ﺫﺭﺍﻋـﻪ ﺍﻷﻳـﺴﺮ،
ﻭﺩﻓﻦ ﰲ ﺣﻮﺵ ﻗﻮﺻﻮﻥ ﺧﺎﺭﺝ ﺑﺎﺏ ﺍﻟﻘﺮﺍﻓﺔ.
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ﺇﺫﺍ ﻓﺮﻏﻨﺎ ﻣﻦ ﺃﺣﻮﺍﻝ ﺍﳌﺆﻟﱢﻒ ﻧﺸﺮﻉ ﰲ ﺃﺣﻮﺍﻝ ﺍﳌﺆﻟﱠﻒ ﻓﻨﻘﻮﻝ :ﺇﻥ ﺍﶈﻠﹼﻲ ﺭﲪـﻪ ﺍﷲ ﺗﻌـﺎﱃ
ﻓﺴﺮ ﺍﳉﺰﺀ ﺍﻟﺬﻱ ﻓﺴﺮﻩ ﺑﻌﺒﺎﺭﺓ ﻣﻮﺟﺰﺓ ﳏﺮﺭﺓ ﰲ ﻏﺎﻳﺔ ﺍﳊﺴﻦ ﻭﺎﻳﺔ ﺍﻟﺪﻗـﺔ ،ﻭﺍﳉـﻼﻝ ﺍﻟـﺴﻴﻮﻃﻲ
ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺗﺎﺑﻌﻪ ﻋﻠﻰ ﺫﻟﻚ ﻭﱂ ﻳﺘﻮﺳﻊ ﻷﻧﻪ ﺍﻟﺘﺰﻡ ﺑﺄﻥ ﻳﺘﻢ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﳕﻂ ﺍﻟﺬﻱ ﺟﺮﻯ ﻋﻠﻴـﻪ
ﺍﶈﻠﻲ ﻛﻤﺎ ﺃﻭﺿﺢ ﻫﻮ ﺫﻟﻚ ﰲ ﻣﻘﺪﻣﺔ ﻭﻗﺎﻝ ﺇﻧﻪ ﺍﺳﺘﻔﺎﺩ ﰲ ﺗﻔﺴﲑﻩ ﻣﻦ ﺗﻔﺴﲑ ﺍﶈﻠﻲ ،ﻭﻻ ﺷـﻚ
ﺃﻥ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ½ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ¼ ﻻ ﻳﻜﺎﺩ ﻳﻠﺘﻤﺲ ﻓﺮﻗﺎﹰ ﻭﺍﺿﺤﺎﹰ ﺑﲔ ﻃﺮﻳﻘﺔ ﺍﻟﺸﻴﺨﲔ ﻓﻴﻤﺎ ﻓﺴﺮﺍﻩ ﻭﻻ
ﻳﻜﺎﺩ ﳛﺴﻦ ﲟﺨﺎﻟﻔﺔ ﺑﻴﻨﻬﻤﺎ ﻧﺎﺣﻴﺔ ﻣﻦ ﻧﻮﺍﺣﻲ ﺍﻟﺘﻔﺴﲑ ،ﺃﻟﻠﻬﻢ ﺇﻻ ﰲ ﻣﻮﺍﺿﻊ ﻗﻠﻴﻠﺔ ﻻ ﺗﺒﻠـﻎ ﺍﻟﻌـﺸﺮﺓ
ﻛﻤﺎ ﻣﺮ ﺫﻛﺮ ﺑﻌﻀﻬﺎ .ﺇﺫﺍ ﻋﺮﻓﺖ ﻫﺬﺍ ﻓﻌﻠﻴﻚ ﺍﻹﺻﻐﺎﺀ ﺇﱃ ﺑﻴﺎﻥ ﻋـﺎﺩﺍﺕ ﺍﳌﺆﻟﱢـﻒ ﰲ ﻫـﺬﺍ ﺍﳌﺆﻟﱠـﻒ
ﻓﻨﻘﻮﻝ :ﻭﻣﻦ ﻋﺎﺩﺍﻤﺎ ﻣﺎ ﺫﻛﺮ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﻣﻘﺪﻣﺘﻪ.
) ...(١ﺍﻻﻛﺘﻔﺎﺀ ﰲ ﺗﻔﺴﲑﳘﺎ ﺑﺬﻛﺮ ﻣﺎ ﻳﻔﻬﻢ ﺑﻪ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻏﲑ ﺇﻃﻨﺎﺏ.
٢١
www.madinah.in
Madinah Gift Centre
) ...(٢ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ﺑﺪﻭﻥ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻏﲑﻩ.
) ...(٣ﻭﺫﻛﺮ ﺇﻋﺮﺍﺏ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻣﻊ ﺍﻟﺴﻜﻮﺕ ﻋﻦ ﻏﲑﻩ.
) ...(٤ﻭﺫﻛﺮ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳌﺸﻬﻮﺭﺓ ﻛﻞ ﺫﻟﻚ ﺑﻮﺟﻪ ﻟﻄﻴﻒ ﻭﺗﻌﺒﲑ ﻭﺟﻴﺰ.
) ...(٥ﻭﺗﻔﺴﲑ ﺍﳌﻘﻄﻌﺎﺕ ﲟﺎ ﻓﺴﺮ ﺑﻪ ﺍﳉﻤﻬﻮﺭ ﻣﻊ ﺃﻤﺎ ﻣﻦ ﺍﻟﺸﻮﺍﻓﻊ.
) ...(٦ﻭﺑﻴﺎﻥ ﺳﺒﺐ ﺍﻟﱰﻭﻝ ﻟﻶﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺑﻌﻨﻮﺍﻥ ½ﻧـﺰﻝ¼ ﺃﻭ ½ﻧﺰﻟـﺖ¼ ﺑـﺪﻭﻥ ﺍﻟـﻮﺍﻭ ﻭﻟﻶﻳـﺔ
ﺍﻟﻼﺣﻘﺔ ﺑﻌﻨﻮﺍﻥ ½ﻭﻧﺰﻝ¼ ﺃﻭ ½ﻭﻧﺰﻟﺖ¼ ﻣﻊ ﺍﻟﻮﺍﻭ.
) ...(٧ﻭﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﳌﺴﺌﻠﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺑﻘﻮﻟﻪ½ :ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ¼ ﻣﺜﻼﹰ.
) ...(٨ﻭﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺴﺒﻌﻴﺔ ﺍﳌﺸﻬﻮﺭﺓ ﺑﻘﻮﻟﻪ½ :ﻭﰲ ﻗﺮﺍﺀﺓ¼ ﻭﺍﻟﺸﺎﺫﺓ ﺑﻘﻮﻟﻪ½ :ﻭﻗﺮﺉ¼.
ﻟﻘﺪ ﺣﻈِ ﻲ ½ﺗﻔﺴﲑ ﺍﳉﻼﻟـﲔ¼ ﺑﺎﻫﺘﻤـﺎﻡ ﺍﻟﻌﻠﻤـﺎﺀ ﺣـﱴ ﻳﻮﻣﻨـﺎ ﻫـﺬﺍ ،ﻓﻘـﺎﻡ ﻛـﺜﲑ ﻣﻨـﻬﻢ ﺑـﺸﺮﺣﻪ
ﻭﺗﻮﺿﻴﺢ ﺩﻗﺎﺋﻘﻪ ﰲ ﻣﺆﻟﻔﺎﺕ ﻭﺣﻮﺍﺵ ،ﻣﻦ ﺃﳘﻬﺎ:
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) ...(١ﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑـﻦ ﻋﺒـﺪ ﺍﻟـﺮﲪﻦ ﺍﻟﻌﻠﻘﻤـﻲ ﺍﳌﺘـﻮﰱ ٩٦٩ﻫــ ﲰﺎﻫـﺎ ½ﻗـﺒﺲ
ﺍﻟﻨﲑﻳﻦ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ¼.
) ...(٢ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﺮﺧﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ١٠٠٦ﻫـ ﲰﺎﻫـﺎ:
½ﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ﻭﻣﻄﻠﻊ ﺍﻟﺒﺪﺭﻳﻦ ﻋﻠﻰ ﺍﳉﻼﻟﲔ¼.
) ...(٣ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﺍﳊﺎﻓﻆ ﺍﳌﻼ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺎﺭﻱ ﺍﳊﻨﻔـﻲ ﺍﳌﺘـﻮﰱ ﻋـﺎﻡ ١٠١٠
ﻫـ ﲰﺎﻫﺎ½ :ﺣﺎﺷﻴﺔ ﺍﳉﻤﺎﻟﲔ ﻋﻠﻰ ﺍﳉﻼﻟﲔ¼)ﺍﳌﺨﻄﻮﻃﺔ(.
) ...(٤ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻤﺮ ﺍﻟﻌﺠﻴﻠﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻷﺯﻫﺮﻱ ﺍﳌﻌﺮﻭﻑ ﺑــ ½ﺍﳉﻤـﻞ¼
ﺍﳌﺘﻮﰱ ﻋﺎﻡ ١٢٠٤ﻫـ ﲰﺎﻫﺎ½ :ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﳍﻴﺔ ﺑﺘﻮﺿﻴﺢ ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ ﻟﻠﺪﻗﺎﺋﻖ ﺍﳋﻔﻴﺔ¼.
) ...(٥ﻭﺣﺎﺷﻴﺔ ﻟﺘﻠﻤﻴﺬ ﺍﻟﺸﻴﺦ ﺍﳉﻤﻞ ﻣﻌﺮﻭﻓﺔ ﺑـ ½ﺣﺎﺷـﻴﺔ ﺍﻟـﺼﺎﻭﻱ ﻋﻠـﻰ ﺍﳉﻼﻟـﲔ¼ ،ﺃﻟﱠﻔﻬـﺎ
ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳋﻠﻮﰐ ﺍﻟﺼﺎﻭﻱ ﺍﳌﺎﻟﻜﻲ¼ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ١٢٤١ﻫـ.
٢٢
www.madinah.in
Madinah Gift Centre
) ...(٦ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﺳﻼﻡ ﺍﷲ ﺍﻟﺪﻫﻠﻮﻱ ﲰﺎﻫﺎ½ :ﺣﺎﺷﻴﺔ ﺍﻟﻜﻤﺎﻟﲔ ﻋﻠﻰ ﺍﳉﻼﻟﲔ¼.
) ...(٧ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﺻﺎﱀ ﺃﰊ ﺍﻟﺴﻌﻮﺩ ﺍﻟﺴﺒﺎﻋﻲ ﺍﳊﻔﻨـﺎﻭﻱ ﺍﳌـﺼﺮﻱ ﺍﳌﺘـﻮﰱ
ﻋﺎﻡ ١٢٦٨ﻫـ ﳐﻄﻮﻃﺔ.
) ...(٨ﻭﺣﺎﺷﻴﺔ ﻟـ ﺳﻌﺪ ﺍﷲ ﺑﻦ ﻏﻼﻡ ﺍﻟﻘﻨـﺪﻫﺎﺭﻱ ﲰﺎﻫـﺎ½ :ﻛـﺸﻒ ﺍﶈﺠـﻮﺑﲔ ﻋـﻦ ﺧـﺪﻱ
ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ¼.
) ...(٩ﻭﺣﺎﺷﻴﺔ ﻟـ ﻣﺼﻄﻔﻰ ﺍﻟﺪﻭﻣﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﺪﻭﻣﺎﱐ ﰒ ﺍﻟـﺼﺎﳊﺎﱐ ﺍﳌﺘـﻮﰱ ﰲ ﺃﻭﺍﺋـﻞ
ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﺍﳍﺠﺮﻱ ﲰﺎﻫﺎ½ :ﺿﻮﺀ ﺍﻟﻨﲑﻳﻦ ﻟﻔﻬﻢ ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ¼.
) ...(١٠ﻭﺣﺎﺷﻴﺔ ﻟـ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﻋﻔﻴﻒ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻘﻴﱯ ﺍﻷﻧـﺼﺎﺭﻱ ﺍﻟـﺸﺎﻓﻌﻲ ﺍﳌﺘـﻮﰱ ﻋـﺎﻡ
١١٠١ﻫـ.
) ...(١١ﻭﺷﺮﺡ ﻋﻠﻰ ﺍﳉﻼﻟﲔ ﻟـ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺍﻟﻴﺎﺯﺟﻲ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ١١٢١ﻫـ.
) ...(١٢ﻭﺣﺎﺷــﻴﺔ ﻟـــ ﻋﻄﻴــﺔ ﺍﷲ ﺑــﻦ ﻋﻄﻴــﺔ ﺍﻟﱪﻫــﺎﱐ ﺍﻷﺟﻬــﻮﺭﻱ ﺍﳌﺘــﻮﰱ ﻋــﺎﻡ ١١٩٠ﻫـــ
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ﻭﲰﺎﻫﺎ½ :ﻛﺘﺎﺏ ﺍﻟﻜﻮﻛﺒﲔ ﺍﻟﻨﲑﻳﻦ ﰲ ﺣﻞ ﺃﻟﻔﺎﻅ ﺍﳉﻼﻟﲔ¼.
) ...(١٣ﻭﺣﺎﺷﻴﺔ ﻟـ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﳏﻤﺪ ﺍﻟﺘﻄﻮﺍﱐ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ١٢٣٧ﻫـ.
) ...(١٤ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺑـﻦ ﳏﻤـﺪ ﺍﻟﻨـﱪﺍﻭﻱ ﺍﳌـﺼﺮﻱ ﺍﳌﺘـﻮﰱ ﻋـﺎﻡ ١٢٧٥ﻫــ
ﲰﺎﻫﺎ½ :ﻗﺮﺓ ﺍﻟﻌﲔ ﻭﻧﺰﻫﺔ ﺍﻟﻔﺆﺍﺩ¼.
) ...(١٥ﻭﺣﺎﺷﻴﺔ ﳌﻮﻻﻧﺎ ﻭﺻﻲ ﺃﲪﺪ ﺍﶈﺪﺙ ﺍﻟﺴﻮﺭﰐ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﷲ ﺍﻟﻘﻮﻱ ﻣِـﻦ ﺧﻠـﺺ
ﺃﺻﺪﻗﺎﺀ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ ﺍﳌﺘﻮﰱ ١٣٣٤ﻫـ ١٩١٦/ﻡ
) ...(١٦ﻭﺣﺎﺷﻴﺔ ﳌﻮﻻﻧﺎ ﺷﺎﺋﺴﺘﻪ ﮔﻞ ﺍﳌﺮﺩﺍﻧﻮﻱ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻣﻮﻟﺪﻩ ١٣٠٣ﻫـ١٨٨٦/ﻡ.
٢٣
www.madinah.in
Madinah Gift Centre
ﲰﺎﺣﺔ ﺍﻟﺸﻴﺦ ﺍﳊﺎﺝ ﺍﳌﻔﱵ ﺃﺑﻮ ﻋﻤﺮ ﳏﻤﺪ ﻓﺎﺭﻭﻕ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺷﻴﺪ ﺑﻦ ﻧﻮﺭ ﳏﻤـﺪ ﺍﻟﻌﻄـﺎﺭﻱ
ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺿﻮﻱ ﺍﳌﺪﱐ ﺍﳊﻨﻔﻲ ﺍﻟﺸﻬﲑ ﺑـ :ﻣﻔﱵ ﺍﻟﺪﻋﻮﺓ ﺍﻻﺳﻼﻣﻴﺔ ،ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ.
ﻭﻳﻘﺎﻝ ﻟﻪ½ :ﺍﻟﻘﺎﺩﺭﻱ¼ ﻧﺴﺒﺔﹰ ﺇﱃ ﺍﻟﺒﻴﻌﺔ ﰲ ﺳﻠﺴﻠﺔ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻘﺎﺩﺭﻳﺔ ﻟـﺴﻴﺪﻧﺎ ﺍﻹﻣـﺎﻡ ﺍﻟـﺸﻴﺦ ﻋﺒـﺪ
ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ .ﻭ½ﺍﻟﺮﺿﻮﻱ¼ ﻧﺴﺒﺔﹰ ﺇﱃ ﺳﻴﺪﻧﺎ ﺍﻹﻣﺎﻡ ﺃﲪـﺪ ﺭﺿـﺎ ﺧـﺎﻥ ﻋﻠﻴـﻪ
ﺭﲪﺔ ﺍﻟﺮﲪٰﻦ .ﻭ½ﺍﻟﻌﻄﺎﺭﻱ¼ ﻧﺴﺒﺔﹰ ﺇﱃ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﻜﺒﲑ ﺃﰊ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴـﺎﺱ ﺍﻟﻌﻄﹼـﺎﺭ
ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺿﻮِﻱ ﺣﻔﻈﻪ ﺍﷲ ﺍﻟﻘﻮﻱ.
ﻭﻟـﺪ ﰲ ١ﺭﻣـﻀﺎﻥ ١٣٩٦ﻫــ ٢٦ /ﺃﻏـﺴﻄﺲ ﺳـﻨﺔ ١٩٧٦ﻡ ﰲ ﺑﻠـﺪﺓ "ﻻﺭﻛﺎﻧـﻪ" ﻣـﻦ ﺑـﻼﺩ
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ﺑﺎﻛﺴﺘﺎﻥ ،ﻭﻧﺸﺄ ﰲ ﺃﺳﺮﺓ ﻛﺮﳝﺔ ﻧﺒﻴﻠﺔ ،ﻭﰲ ﺑﻴﺌﺔ ﺇﺳﻼﻣﻴﺔ.
ﺣﻔﻆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺑﺪﺍﺭ ﺍﻟﻌﻠﻮﻡ "ﺃﺣﺴﻦ ﺍﻟﱪﻛﺎﺕ" ﺑـ "ﺣﻴﺪﺭ ﺁﺑﺎﺩ" ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ ﻭﺃﺧـﺬ ﻓﻴﻬـﺎ
ﺑﻨــﺼﻴﺐ ﻃﻴــﺐ ﻣــﻦ ﺍﻟﺘﻌﻠــﻴﻢ ﺍﻷﻭﱄ ﰒ ﻗــﺪﻡ ﻛﺮﺍﺗــﺸﻲ ﰲ ﺳــﻨﺔ ١٩٨٩ﻡ ﻭﺩﺭﺱ ﲜﺎﻣﻌــﺔ ﺍﳌﺪﻳﻨــﺔ
ﮔﻮﺩﻫﺮﺍں ﻛﻴﻤﭗ ﻭﺟﺪ ﻭﺍﺟﺘﻬﺪ ﰲ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻭﺗﻮﺳﻊ ﰲ ﺫﻟـﻚ ﺣـﱴ ﺑـﺮﻉ ﰲ ﺍﻷﺻـﻮﻝ
ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺃﺗﻘﻨﻬﺎ ﻏﺎﻳﺔ ﺍﻹﺗﻘﺎﻥ ﻭﻛﺎﻥ ﻣﻦ ﺃﺫﻛﻴـﺎﺀ ﺍﻟﻌـﺎﱂ ،ﻭﻛـﺎﻥ ﻓﻘﻴﻬـﺎ ﻣﻔﺘﻴـﺎ ﻣـﱪﺯﺍ ﰲ ﻋـﺪﺓ ﻋﻠـﻮﻡ
ﻣﺘﺒﺤﺮﺍ ﺛﻘﺔ ﺩﻳﻨﺎ ﻭﺭﻋﺎ ﻣﺘﻮﺍﺿﻌﺎ ﻣﻄﺮﺣﺎ ﻟﻠﺘﻜﻠﻒ.
ﳌﺎ ﻓﺮﻍ ﻣـﻦ ﺩﺭﺍﺳـﺔ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﻌﻘﻠﻴـﺔ ﻭﺍﻟﻨﻘﻠﻴـﺔ ﻭﻣﻌﺮﻓـﺔ ﺍﻷﺻـﻮﻝ ﻭﺍﻟﻔـﺮﻭﻉ ﻧـﺸﺮ ﺍﻟﻌﻠـﻮﻡ ﻭﻗـﺎﻡ
ﺑﺎﻟﺘﺪﺭﻳﺲ ﻭﺍﻟﺘﻌﻠﻴﻢ ﰲ ½ﺟﺎﻣﻌﺔ ﺍﳌﺪﻳﻨﺔ¼ ﲟﺪﻳﻨﺔ ﻛﺮﺍﺗﺸﻲ ﻭﻛﺎﻥ ﻳﺪﺭﺱ ﻓﻴﻬﺎ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻌﻠﻴﺎ ﺧﺎﺻـﺔ
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www.madinah.in
Madinah Gift Centre
ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﻔﻘﻪ ﺣﺘﻰ ﻣﺎﺕ.
ﻭﻟﻪ ﺣﺎﺷﻴﺔ ﻗﻴﻤﺔ ﻋﻈﻴﻤﺔ ﻋﻠﻰ "ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ" ﲰﺎﻫﺎ ﺷﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ ﺃﻣﲑ ﺃﻫﻞ ﺍﻟـﺴﻨﺔ ﺍﻟﻌﻼﻣـﺔ
ﻣﻮﻻﻧﺎ ﺃﺑﻮ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴﺎﺱ ﺍﻟﻌﻄﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺿﻮﻱ ﺩﺍﻣﺖ ﺑﺮﻛﺎﻢ ﺍﻟﻌﺎﻟﻴﺔ "ﺃﻧﻮﺍﺭ ﺍﳊﺮﻣﲔ" ،ﻭ
ﻟﻪ "ﺻﺮﺍﻁ ﺍﳉﻨﺎﻥ" ﰲ ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺳﺘﺔ ﺃﺟﺰﺍﺀ ﰲ ﺍﻟﻠﻐﺔ ﺍﻷﺭﺩﻳﺔ.
ﻭﺃﻋﺠﺐ ﺍﻟﻨﺎﺱ ﻏﺰﺍﺭﺓﹸ ﻋﻠﻤﻪ ﻭﲨﻴﻞ ﺃﺳﻠﻮﺑﻪ ﻭﻛﻤﺎﻝ ﻓﻀﻠﻪ ﻭﻓﺼﺎﺣﺔ ﻟﺴﺎﻧﻪ ﻭﺑﻼﻏﺔ ﻣﻨﻄﻘﻪ ﺣﺘﻰ
ﺇﻥﹼ ﻛﺒﺎﺭ ﺍﳌﺴﺆﻭﻟﲔ ﻣﻦ ﲨﻌﻴﺔ ½ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ¼ ﺃﻗﺒﻠﻮﺍ ﻋﻠـﻰ ﺍﻷﺧـﺬ ﻣﻨـﻪ ﻭﺍﻟـﺘﻌﻠﹼﻢ ﻣﻨـﻪ ﻭﺍﻧﺘﻔﻌـﻮﺍ
ﺑﻌﻠﻮﻣﻪ ﻭﺣﺴﻦ ﺃﺩﺍﺋﻪ ﻭﺑﺪﻳﻊ ﺃﺳﻠﻮﺑﻪ ﻭﺍﻧﻄﻠﻘﺖ ﺃﻟﺴﻨﺘﻬﻢ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﻭﺷﻬﺪﻭﺍ ﻟﻪ ﺑﺎﻟﺘﻘﺪﻡ ﻭﺍﻟﻜﻤﺎﻝ.
ﺗﻠﻘﻰ ﻗﻮﺍﻋﺪ ﺍﻹﻓﺘﺎﺀ ﻋـﻦ ﻛﺒـﺎﺭ ﺍﻟـﺸﻴﻮﺥ ﺑﺎﳉﺎﻣﻌـﺔ ﺍﻟﻐﻮﺛﻴـﺔ ﺍﻟﺮﺿـﻮﻳﺔ ﲟﺪﻳﻨـﺔ ½ﺍﻟـﺴﻜﻬﺮ¼ ﻣـﻦ ﺑـﻼﺩ
ﺑﺎﻛﺴﺘﺎﻥ ،ﻛﺎﻥ ﻗﺪ ﻣﻨﺤﻪ ﺍﷲ ﻣﻠﻜﺔ ﺗﺎﻣﺔ ﻋﻠﻰ ﺣﻞ ﺻﻌﺎﺏ ﺍﳌﺴﺎﺋﻞ ﰲ ﺃﻱ ﻓـﻦ ﻣـﻦ ﺍﻟﻔﻨـﻮﻥ ﺇﺫﺍ ﻋﺮﺿـﺖ
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ﻋﻠﻴﻪ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺼﻌﺒﺔ ﺣﻠﻬﺎ ﺑﻔﻬﻤﻪ ﺍﻟﺜﺎﻗﺐ ﻭﻓﺘﺢ ﻣﻐﻠﻘﻬﺎ ﺑﺮﺃﻳﻪ ﺍﻟﺼﺎﺋﺐ ،ﻭﺃﻓﱴ ﺃﻭﻝ ﻣﺮﺓ ﺍﻟﻴﻮﻡ ﲬﺲ ﻋـﺸﺮ
ﻣﻦ ﺷﻬﺮ ﺷﻌﺒﺎﻥ ﺳﻨﺔ ١٤٢١ﻫـ .ﻭﻗﺎﻡ ﺑﺎﻟﻔﺘﻴﺎ ﻣﺪﺓ ﻋﺎﻡ ﻛﺎﻣـﻞ ﰲ ﺩﺍﺭ ﺍﻹﻓﺘـﺎﺀ ﻷﻫـﻞ ﺍﻟـﺴﻨﺔ ﺍﳉـﺎﻣﻊ ﻛـﱰ
ﺍﻹﳝﺎﻥ ﲟﺪﻳﻨﺔ ﻛﺮﺍﺗﺸﻲ ﻭﻫﻨﺎ ﺃﻓﱴ ﻣﺌﺔ ﻓﺘﻮﻯ ،ﰒ ﺍﺭﲢﻞ ﺇﱃ ﺩﺍﺭ ﺍﻹﻓﺘﺎﺀ ﻷﻫﻞ ﺍﻟـﺴﻨﺔ ﻧـﻮﺭ ﺍﻟﻌﺮﻓـﺎﻥ ﻭﻫﻨـﺎ
ﻗﺎﻡ ﺑﺎﻟﻔﺘﻴﺎ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻭﺃﻓﱴ ﺃﻟﻔﻲ ﻓﺘﻮﻯ ،ﰒ ﺗﻮﻟﹼﻰ ﻣﻨﺼﺐ ﳎﻠﺲ ﺍﻹﻓﺘﺎﺀ ﺃﺣﺪ ﻋـﺸﺮ ﺷـﻬﺮﺍﹰ ﺑـﺎﳌﺮﻛﺰ
ﺍﻟﻌﺎﳌﻲ ﺟﺎﻣﻊ ﻓﻴﻀﺎﻥ ﻣﺪﻳﻨﺔ ﻭﻫﻨﺎ ﺃﻓﱴ ١٠١٥ﻓﺘﻮﻯ ،ﻭﻳﺼﻞﹸ ﻋﺪﺩ ﻓﺘﺎﻭﺍﻩ ﺇﱃ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﻓﺘﻮﻯ.
ﻗﺎﻝ :ﺷﺎﺭﻛﺖ ﰲ ﺍﻻﺟﺘﻤﺎﻉ ﺍﻷُﺳﺒﻮﻋﻲ ﻣـﻦ ﺍﻟـﺪﻋﻮﺓ ﺍﻹﺳـﻼﻣﻴﺔ ،ﻓﻠﻤـﺎ ﲰﻌـﺖ ﺭﻗﹼـﺔ ﺍﻟﺘـﻀﺮﻉ
ﻭﺍﳋﺸﻮﻉ ﺑﺎﻟﺪﻋﺎﺀ ﺗﺎﺛﹼﺮﺕ ﻛﺜﲑﺍﹰ ﻭﺃﻋﺠﺒﲏ ﻭﺃﺧﺬﺗﲏ ﻧﻔﺤﺔ ﻣﻦ ﻧﻮﺭ ﺍﻹﳝﺎﻥ ﻭﺍﺭﺗﺒﻄﺖ ﺑﺎﻟﺒﻴﺌﺔ ﺍﳌﺘﺪﻳﻨـﺔ
ﻣﻦ ﲨﻌﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰒ ﺇﻧﻪ ﻭﺻﻞ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﻠﻴﺎ.
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www.madinah.in
Madinah Gift Centre
ﻗﺪ ﺗﺴﻠﱠﺢ ﺑﺴﻼﺡ ﺍﻷﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ ﻭﺍﻵﺩﺍﺏ ﺍﻟﻜﺮﳝﺔ ﻣﻨﺬ ﻧﻌﻮﻣـﺔ ﺃﻇﻔـﺎﺭﻩ ﻭﻫـﻮ ﳏـﺐ ﻛﺎﻣـﻞ
ﺍﶈﺒﺔ ﳊﻀﺮﺓ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﹼﻢ ﻭﻣﺘﺒﻊ ﻟﻠﺸﺮﻳﻌﺔ ﺍﻹﺳـﻼﻣﻴﺔ ،ﻭﳏـﺎﻓﻆ
ﻉ ،ﺫﺍﻛﺮ ﷲ ﺗﻌﺎﱃ ،ﻣﺘﻮﺍﺿﻊ ﷲ ﺗﻌﺎﱃ ﻭﻳﺮﻭﺽ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻣﻊ ﺍﳉﻤﺎﻋﺔ ،ﺗﻘﻲ ،ﻭﺭ
ﻭﳛﻤﻠﻬﺎ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻭﻳﻜﺜﺮ ﻣﻦ ﺫﻛﺮ ﺍﳌـﻮﺕ ﻭﻳﻘـﻮﻝ ﻣـﺮﺍﺭﺍﹰ½ :ﱂ ﻳﺒـﻖ ﻣـﻦ ﻋﻤـﺮﻱ ﺇﻻﹼ
ﺍﻟﻘﻠﻴﻞ ﻭﺑﲔ ﻳﺪﻱ ﺍﻟﺴﻔﺮ ﺍﻟﻄﻮﻳﻞ¼ .ﻭﻻ ﻳﺸﺘﻐﻞ ﲟﺎ ﻻ ﻳﻌﻨﻴـﻪ ﻭﻻ ﻳـﻀﻴﻊ ﺃﻭﻗﺎﺗـﻪ ﰲ ﺷـﻲﺀ ﻣـﻦ ﺃﻣـﻮﺭ
ﺍﻟﺪﻧﻴﺎ .ﺃﺟﻬﺪ ﻧﻔﺴﻪ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﻘﻠﹼﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻼﺯﻣﺔ ﺍﻟﻮﺭﻉ ﻭﺍﻟﺰﻫﺪ ﻭﻻ ﻳﺜﺒﺖ ﺑـﺼﺮﻩ ﰲ ﻭﺟـﻪ
ﺃﺣﺪ ﻭﻻ ﳛﺘﻘﺮ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﺑﻌﲔ ﺍﻟﺬﻟﹼﺔ ﻭﻻ ﻳﺴﺘﻜﱪ ﻭﻻ ﻳﺄﺧﺬ ﺑﺂﺛﺎﺭ ﺍﻟﻐـﻀﺐ
ﻭﻳﺘﺨﻠﹼﻖ ﺑﺎﳊﻠﻢ ﻭﺍﻟﺼﱪ ﻋﻠﻰ ﻣﻀﺾ ﺍﻷﱂ ﻭﻳﺘﺤﻤـﻞ ﺃﹶﺫﹶﻯ ﺍﻟﹾﺨﻠﹾـﻖ ﺍﻟﻘﻮﻟﻴـﺔ ﻭﺍﻟﻔﻌﻠﻴـﺔ ﻭﻻ ﻳـﺸﻜﻮ ﻣـﻦ
ﺍﻵﻻﻡ ﻭﻻ ﻳﻘﻒ ﻣﻮﻗﻒ ﺍﺎﺩﻝ ﺍﳌﺨﺎﻟﻒ ﻭﻻ ﻳﻜﺜـﺮ ﺍﻟﻜـﻼﻡ ﻭﳛﻔـﻆ ﻟـﺴﺎﻧﻪ ﻓـﻼ ﻳـﺘﻜﻠﹼﻢ ﺇﻻﹼ ﻓﻴﻤـﺎ
ﻳﺮﺟﻮ ﻓﻴﻪ ﺍﻟﺮﺑﺢ ﻭﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺩﻳﻨـﻪ ﻭﺩﻧﻴـﺎﻩ ﻭﻳﻜـﻮﻥ ﺑﻌﻴـﺪﺍﹰ ﻋـﻦ ﺍﻟﻠﱠﻐـﻮ ﻭﺍﻟﻜـﻼﻡ ﺍﻟـﺬﻱ ﻻ ﻃﺎﺋـﻞ ﻣﻨـﻪ
ﻭﻳﺘﺠﻨﺐ ﺍﻟﻜﻼﻡ ﺣﺘﻰ ﻳﻨﺘﻬﻲ ﺍﳌـﺘﻜﻠﱢﻢ ﰲ ﺍﻠـﺲ ﻭﻳـﻀﺤﻚ ﻣـﻦ ﻏـﲑ ﻗﻬﻘﻬـﺔ ﻭﻳﻜﺜـﺮ ﻣـﻦ ﺗـﻼﻭﺓ
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ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻴﺨﺘﻤﻪ ﻛﻞﹼ ﺃﺳﺒﻮﻉ ،ﻭﻻ ﻳﺘﺮﻙ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺣﻀﺮﺍﹰ ﻭﻻ ﺳﻔﺮﺍﹰ ،ﻭﻛـﺎﻥ ﺇﺫﺍ ﻓـﺮﻍ ﻣـﻦ
ﻋﻤﻠﻪ ﺍﺷﺘﻐﻞ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻏﲑ ﺫﻟﻚ ﲝﻴـﺚ ﻻ ﲣﻠـﻮ ﳊﻈـﺔ ﻣـﻦ ﳊﻈﺎﺗـﻪ ﻋـﻦ ﺍﻷﻋﻤـﺎﻝ
ﺍﻟﺼﺎﳊﺔ.
ﻛﺎﻥ ﺻﺎﺣﺐ ﺍﳌﻬﻤﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺻﺎﺣﺐ ﺍﳌﺴﺆﻭﻟﻴﺔ ﺍﻟﻌﻈﻤﻰ ،ﻭﻋـﻀﻮﺍﹰ ﺩﺍﺋﻤـﺎﹰ ﰲ ﳎﻠـﺲ
ﺍﻟﺸﻮﺭﻯ ﻟﻠﺠﻤﻌﻴﺔ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻣﺮﺍﻗﺒﺎﹰ ﻟﻠﻤﺪﻳﻨـﺔ ﺍﻟﻌﻠﻤﻴـﺔ ﻭﺭﻛﻨـﺎﹰ ﰲ ﺍﻠـﺲ ﺍﳌـﺎﱄ ﻟﻠﻤﻜﺘﺒـﺔ
ﺍﳌﺪﻳﻨﺔ ﻭﻣﻔﺘﺸﺎﹰ ﺷﺮﻋﻴﺎﹰ ﻟﻠﻜﺘﺐ ﺍﻟﱵ ﺷﺎﻋﺖ ﻋﻦ ﳎﻠﺲ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴـﺔ ﻭﻫـﻮ ﻳﻘـﻮﻡ ﺑﺄﻋﺒـﺎﺀ ﺍﻟـﺪﻋﻮﺓ
ﺍﻹﺳﻼﻣﻴﺔ ﻭﻗﺪ ﲪﻠﺖ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻣﺴﺆﻭﻟﻴﺔ ﳎﻠﺲ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻌـﺼﺮﻳﺔ
ﻭﺩﻭﺭ ﺍﻹﻓﺘﺎﺀ ﻭﻧﺪﻭﺓ ﺟﺎﻣﻌﺎﺕ ﺍﳌﺪﻳﻨﺔ ﻭﳉﻨﺔ ﺍﻹﺟﺎﺭﺓ.
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www.madinah.in
Madinah Gift Centre
ﺇﺫﺍ ﺻﺎﺩﻑ ﺍﳌﺴﻠﻤﲔ ﰲ ﻃﺮﻳﻖ ﺃﻭ ﳎﻠﺲ ﺃﻭ ﳏﻔﻞ ﻋﺎﻡ ﻓﺄﻗﺒﻞ ﺇﻟﻴﻬﻢ ﺑﻜـﻞﹼ ﺑـﺸﺎﺷﺔ ﻭﺳـﺮﻭﺭ،
ﻭﺇﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺰﻭﺭﻫﻢ ﻻ ﻳﺰﻭﺭﻫﻢ ﳊﺾ ﺍﻟﺸﻮﻕ ﺇﻟﻴﻬﻢ ﺃﻭ ﺍﻟﺘﺴﻠﻴﺔ ﻣﻌﻬﻢ ﻭﺇﻧﻤﺎ ﻳﺆﺩﻱ ـﺬﻩ ﺍﻟﺰﻳـﺎﺭﺍﺕ
ﻭﻇﻴﻔﺔ ﻗﺪﺳﻴﺔ ﻛﻠﹼﻔﻪ ﺍﷲ ﺎ ﻭﺃﻗﺎﻣﻪ ﻋﻠﻴﻬـﺎ ،ﺃﻻ ﻭﻫـﻲ ﻭﻇﻴﻔـﺔ ﺍﻟـﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ،ﻻ ﺳـﻴﻤﺎ ﺑـﲔ
ﺭﲪﻪ ﻭﺃﻫﻞ ﻗﺮﺍﺑﺘﻪ ،ﻭﻳﺬﻛﹼﺮﻫﻢ ﺑﺎﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻭﺑﺎﳌﻮﺕ ﻭﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﻷﺣـﺪﺍﺙ ﺍﻟـﱵ ﻫـﻲ
ﺍﻟﻴﻮﻡ ﻏﻴﺐ ﺑﻌﻴﺪ ،ﻭﺳﺘﻜﻮﻥ ﻏﺪﺍﹰ ﻭﺍﻗﻌﺎﹰ ﻣﺸﺎﻫﺪﺍﹰ ﻻ ﻣﻔﺮ ﻣﻨﻪ ﻭﻳﺮﺷﺪﻫﻢ ﺇﱃ ﻣﺎ ﳚـﺐ ﻋﻠـﻴﻬﻢ ﻭﺇﱃ ﻣـﺎ
ﳛﺮﻡ ﻋﻠﻴﻬﻢ ﻭﳛﺬﹼﺭﻫﻢ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﺻﻲ ﻭﳛﺮﺹ ﺃﻥ ﻳﻘﻒ ﺩﺍﺋﻤﺎﹰ ﲢﺖ ﻣﻈﻠـﺔ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
﴿ﻭﻣﻦ ﺃﹶﺣﺴﻦ ﻗﹶﻮﻟﹰﺎ ﻣِﻤﻦ ﺩﻋﺎ ﺇِﻟﹶﻰ ﺍﷲِ ﻭﻋﻤِﻞﹶ ﺻﺎﻟِﺤﺎﹰ﴾] .ﺣﻢ ﺍﻟﺴﺠﺪﺓ[٣٣ :
ﻭﻫﻮ ﻳﻨﺸﻂ ﰲ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻫـﻲ ﻟﻴـﺴﺖ ﰲ ﺣﻘﻴﻘﺘـﻬﺎ ﺇﻻﹼ ﻋﺒـﺎﺩﺓ ﻳـﺆﺩﻱ ـﺎ
ﺍﳌﺴﻠﻢ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺘﻘﺮﺏ ﺎ ﺇﱃ ﻣﺮﺿﺎﺗﻪ ،ﺃﻣﻼﹰ ﰲ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻤﻦ ﻭﺻﻔﻬﻢ ﺍﷲ ﺗﻌـﺎﱃ ﺑﻘﻮﻟـﻪ:
﴿ﻭﻣﻦ ﺃﹶﺣﺴﻦ ﻗﹶﻮﻟﹰﺎ ﻣِﻤﻦ ﺩﻋﺎ ﺇِﻟﹶﻰ ﺍﷲِ ﻭﻋﻤِﻞﹶ ﺻﺎﻟِﺤﺎ ﻭﻗﹶـﺎﻝﹶ ﺇِﻧﻨِـﻲ ﻣِـﻦ ﺍﻟﹾﻤـﺴﻠِﻤِﻴﻦ]﴾ﺣـﻢ ﺍﻟـﺴﺠﺪﺓ:
[٣٣ﻭﺭﻏﺒﺔﹰ ﰲ ﺃﻥ ﻳﺪﺭﻙ ﺫﻟﻚ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ
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ﺑﻘﻮﻟﻪ½ :ﻷﻥ ﻳﻬﺪﻱ ﺍﷲ ﺑﻚ ﺭﺟﻼﹰ ﻭﺍﺣﺪﺍﹰ ﺧﲑ ﻟﻚ ﳑﺎ ﻃﻠﻌﺖ ﻋﻠﻴـﻪ ﺍﻟـﺸﻤﺲ¼ .ﻭﰲ ﺭﻭﺍﻳـﺔ½ :ﺧـﲑ
ﻟﻚ ﻣﻦ ﺣﻤﺮ ﺍﻟﻨﻌﻢ¼ .ﻭﻟﻴﺲ ﰲ ﻛﻮﻧﻪ ﻭﻟﻴﺎﹰ ﻛﺎﻣﻼﹰ ﺗﺮﺩﺩ.
ﻛﺎﻥ ﻛﺜﲑ ﺍﻷﺳﻔﺎﺭ ﻭﺍﻟﺮﺣﻼﺕ ﻗﺪ ﺳﺎﻓﺮ ﺇﱃ ﺍﳊـﺮﻣﲔ ﺍﻟﻄﻴـﺒﲔ ﻭﺍﻹﻣـﺎﺭﺍﺕ ﺍﻟﻌﺮﺑﻴـﺔ ﻭﺍﻟـﺒﻼﺩ
ﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﺑﺎﻛﺴﺘﺎﻥ ﻟﺘﺒﻠﻴﻎ ﺍﻹﺳﻼﻡ.
ﻭﻣﺎ ﺯﺍﻝ ﺍﳌﻔﱵ ﳏﻤﺪ ﻓﺎﺭﻭﻕ ﺍﻟﻌﻄﺎﺭﻱ ﻋﻠﹶﻤـﺎﹰ ﻳﻬﺘـﺪﻱ ﺑـﻪ ،ﻳﻨـﺸﺮ ﺍﻟﻌﻠـﻮﻡ ،ﻭﻳﻔـﱵ ،ﻭﻳﺮﺷـﺪ
ﺍﻟﻨﺎﺱ ﻭﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﺗﻮﻓﹼﺎﻩ ﺍﷲ ﺗﻌـﺎﱃ ﻳـﻮﻡ ﺍﳉﻤﻌـﺔ ،ﺛـﺎﻣﻦ ﻋـﺸﺮ ﻣـﻦ ﺷـﻬﺮ ﺍﶈـﺮﻡ
ﺍﳊﺮﺍﻡ ﻋﺎﻡ ١٤٢٧ﻫـ ،ﺍﳌﻮﺍﻓﻖ ١٧ﻓﱪﺍﻳﺮ ٢٠٠٦ﻡ ،ﻭﻣﺎﺕ ﺑﻌﺪ ﺻﻼﺓ ﺍﳉﻤﻌـﺔ ﻭﺩﻓـﻦ ﻳـﻮﻡ ﺍﻟـﺴﺒﺖ
ﰲ ﻣﺪﻳﻨـﺔ ﻛﺮﺍﺗﺸﻲ ،ﻣﻦ ﺑﻼﺩ ﺑﺎﻛﺴﺘﺎﻥ.
ﳎﻠﺲ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ )ﲨﻌﻴﺔ :ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ(
٢٧
www.madinah.in
Madinah Gift Centre
اﻟﻤﺨﻄﻮﻃﺔ ﻣﻦ ﯾﺪ ﻣﻔﺘﻲ اﻟﺪﻋﻮة اﻹﺳﻼﻣﯿﺔ اﻟﺼﻔﺤﺔ اﻷوﻟﻰ
٢٨
www.madinah.in
Madinah Gift Centre
اﻟﻤﺨﻄﻮﻃﺔ ﻣﻦ ﯾﺪ ﻣﻔﺘﻲ اﻟﺪﻋﻮة اﻹﺳﻼﻣﯿﺔ اﻟﺼﻔﺤﺔ اﻟﺜﺎﻧﯿﺔ
٢٩
www.madinah.in
Madinah Gift Centre
اﻷﺧﯿﺮة اﻟﻤﺨﻄﻮﻃﺔ ﻣﻦ ﯾﺪ ﻣﻔﺘﻲ اﻟﺪﻋﻮة اﻹﺳﻼﻣﯿﺔ اﻟﺼﻔﺤﺔ ﻗﺒﻞ
٣٠
www.madinah.in
Madinah Gift Centre
اﻟﻤﺨﻄﻮﻃﺔ ﻣﻦ ﯾﺪ ﻣﻔﺘﻲ اﻟﺪﻋﻮة اﻹﺳﻼﻣﯿﺔ اﻟﺼﻔﺤﺔ اﻷﺧﯿﺮة
٣١
www.madinah.in
Madinah Gift Centre
ﻟﻘﺪ ﺍﻋﺘﻤﺪﻧﺎ ﰲ ﻋﻤﻠﻨﺎ ﻫﺬﺍ ﻣﻨﻬﺠﺎ ﱂ ﻳﻜﻦ ﺑﻌﻀﻪ ﻣﺘﺒﻌﺎ ﻣﻦ ﻗﺒﻞ ،ﻧﻠﺨﺼﻪ ﲟﺎ ﻳﻠﻲ:
ﺃﻭﺿﺤﻨﺎ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔﹶ ﺑﺎﻟﻘﻮﺳﲔ ﺍﳌﺰﻫﺮﺗﲔ ﴿ ﴾ .ﻭﺍﻷﺣﺎﺩﻳــــﺚ ﺍﻟــــﺸﺮﻳﻔﺔﹶ ﺑﺎﻟﻘﻮﺳــــﲔ õ
ﺍﻟﺼﻐﲑﻳﻦ ½ ¼.
ﻭﻭﺿﻌﻨﺎ ﺃﺭﻗﺎﻡ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﰲ ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ ﻭﺻﻔﺤﺎﺗﻪ. õ
ﻗﻤﻨﺎ ﺑﺘﺨﺮﻳﺞ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ ﻭﻏﲑﻫﺎ. õ
ﻗﺪ ﻗﻤﻨﺎ ﺑﻌﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﲟﻘﺎﺑﻠﺔ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﳌﻄﺒﻮﻋﺎﺕ. õ
ﻗﺪ ﺛﺒﺘﻨﺎ ﻣﺎ ﺗﺪﻋﻮ ﺇﻟﻴﻪ ﺍﳊﺎﺟﺔ ﻣِﻦ ﻓﺮﻭﻕ ﺍﻟﻨﺴﺦ. õ
ﻗﺪ ﺍﻟﺘﺰﻣﻨﺎ ﺧﻂ ﺍﻟﻌﺮﰊ ﺍﳉﺪﻳﺪ ﻭﺃﻭﺭﺩﻧﺎ ﺭﻣﻮﺯﺍﹰ ﻭﺃﻭﻗﺎﻓﺎﹰ ﻋﻠﻰ ﻭﻓﻘﻪ. õ
ﻭﺃﳊﻘﻨﺎ ﺑﻪ ﺗﺮﲨﺔ ﳌﺆﻟﻔﹶﻴﻪ ﻭﳏﺸﻴﻪ. õ
ﻭﺫﻛﺮﻧﺎ ﻓﻴﻪ ﺃﻏﺮﺍﺽ ﺍﳌﻔﺴـﺮ ﺣﻴﺚ ﺃﻣﻜﻨﻨﺎ ﺫﻟﻚ. õ
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ﻭﺫﻛﺮﻧﺎ ﻓﻴﻪ ﺃﻗﻮﺍﻝ ﻣﺬﻫﺐ ﺍﳊﻨﻔﻴﺔ ﺍﳌﻔـﱴ ـﺎ ﺣﻴـﺚ ﺫﻛـﺮ ﻣﺆﻟﻔـﺎﻩ ﻣـﺬﻫﺐ ﺍﻟـﺸﺎﻓﻌﻴﺔ ﺣﻴـﺚ õ
ﺃﻣﻜﻨﻨﺎ ﺫﻟﻚ.
ﻭﻗﺪ ﺍﻋﺘﻨﻴﻨﺎ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺍﳌﺴﺎﺋﻞ ﺍﳊﻨﻔﻴﺔ ﺑﺘﺤﻘﻴﻖ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟـﺮﲪﻦ õ
ﺑﻘﺪﺭ ﻭﺳﻌﻨﺎ.
ﻭﻗﺪ ﺍﻟﺘﺰﻣﻨﺎ ﺇﻋﺮﺍﺏ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺼﻌﺒﺔ ﰲ ﺍﻟﺘﻔﺴﲑ ﻭﺍﳊﺎﺷﻴﺔ. õ
ﻗﺪ ﺍﻟﺘﺰﻣﻨﺎ ﺗﻔﺴﲑ ﺑﻌﺾ ﺍﻷﻟﻔﺎﻅ ﺍﻟﺼﻌﺒﺔ ﻭﺍﻻﺻﻄﻼﺣﺎﺕ ﺍﻟﻔﻨﻴﺔ ﺑﲔ ﺳﻄﻮﺭ ﺍﳌﱳ ﺑﺄﻟﻔﺎﻅ ﺳـﻬﻠﺔ، õ
ﻟﻴﺴﻬﻞ ﻓﻬﻢ ﺍﻟﻌﺒﺎﺭﺓ.
õﻗﺪ ﺍﻟﺘﺰﻣﻨﺎ ﺍﻟﺮﺳﻢ ﺍﻟﻌﺜﻤﺎﱐ ﺍﻟﺬﻱ ﻛﺘﺐ ﺑﻪ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ ﺑـﺄﻣﺮ ﻣـﻦ
ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋﻔﹼﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
õﺍﻟﺘﻨﺒﻴﻪ :ﻗﺪ ﻛﺘﺒﻨﺎ ]ﻋﻠﻤﻴﺔ[ ﰲ ﺁﺧِﺮ ﺍﳊﻮﺍﺷـﻲ ﺍﻟـﱵ ﺯِﺩﻧـﺎ ﻓﺮﻗـﺎ ﺑـﲔ ﺣﻮﺍﺷـﻴﻨﺎ ﻭﺑـﲔﺣﻮﺍﺷـﻲ ﻣﻔـﱵ
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www.madinah.in
Madinah Gift Centre
ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ.
ﻗﺪ ﻇﻬﺮ ﻟﻨﺎ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺎﺑﻠـﺔ ﺃﻥ ﰲ ﺍﻟﻄﺒﻌـﺎﺕ ﺍﳌﺘﺪﺍﻭﻟـﺔ ﻣـﻦ ½ﺗﻔـﺴﲑ ﺍﳉﻼﻟـﲔ¼ ﺃﺧﻄـﺎﺀ ﻛـﺜﲑﺓﹰ،
ﻭﺗﻐﻴﲑﺍ ﻭﺗﺒﺪﻳﻼ ﰲ ﻋﺒﺎﺭﺓ ﺍﳉﻼﻟﲔ ،ﻭﺣﺬﻑ ﻋﺒﺎﺭﺍﺕ ﻣﻨﻪ ﻭﺯﻳﺎﺩﺓ ﺃﺧﺮﻯ ﺑﲔ ﻧﻈﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻔﺴﲑﻩ،
ﻭﻭﺟﻬﻪ ﺃﻥﹼ ﺍﻟﻨﺎﺷـﺮﻳﻦ ﰲ ﺯﻣﺎﻧﻨـﺎ ﺍﺧﺘـﺎﺭﻭﺍ ﻏـﲑ ﺍﻟﻘـﺮﺍﺀﺓ ﺍﻟـﱵ ﺍﺧﺘﺎﺭﻫـﺎ ﻣﺆﻟﻔـﺎﻩ ،ﻭﻗـﺪ ﺻـﺤﺤﻨﺎﻩ ﻣـﻦ
ﺍﻟﻄﺒﻌﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳌﺼﺤﺤﺔ ﻣﻦ ½ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ¼ .ﻓﻤﻦ ﺫﻟﻚ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻷﻣﺜﻠﺔ:
) (١ﻣــﺎ ﰲ ﺍﻵﻳــﺔ ﻣــﻦ ﺳــﻮﺭﺓ ﺍﻟﺒﻘــﺮﺓ ))﴿َﻣ ـﺎ ﻧ َْﻨ ـَﺴْﺦ ِﻣ ـْﻦ ﻳــﺔ َاو ﻧ ُْﻨ ـ ِﺴ َ ﺎ﴾ وﰲ ﻗ ـﺮاءة ﺑــﻼ ﳘ ـﺰ ﻣ ـﻦ
اﻟﻨﺴﻴﺎن(( .ﻭﻻ ﻣﻮﺍﻓﻘﺔ ﺑﲔ ﻣﱳ ﺍﻟﻘﺮﺁﻥ ﻭﻋﺒﺎﺭﺓ ﺍﳉﻼﻟﲔ ﻷﻥ ﴿ ُ ْ ِ
ﻧﻨﺴ َ ﺎ﴾ ﺑﻨﻔﺴﻬﺎ ﺑﻼ ﳘﺰ ،ﻭﺃﺻﻞ
ﻨـﺴ ْ ﺎ﴾ وﰱ ﻗـﺮاءة ﺑـﻼ ﳘـﺰ ﻣـﻦ ½اﻟﻨـﺴﻴﺎن¼(( .ﻓـﺎﻧﻈﺮ ﺍﳌﱳ ﻫﻨﺎ ﻫﻜﺬﺍ﴿)) :ﻣـﺎ َ ْ َ ْ
ﻧﻨـﺴﺦ ِﻣـﻦ ﻳـﺔ َاو ﻧ َ ْ َ
ﻛﻴﻒ ﺻﺎﺭﺕ ﺍﻟﻌﺒﺎﺭﺓ ﻣﺴﺘﻘﻴﻤﺔ ﺑﻼ ﺇﺷﻜﺎﻝ.
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ﺟﻮَن َ ِ ًْﻘﺎ ﻣْﻨﻜُْﻢ ﻣْﻦ د َِﻳـﺎ ِر ِْﻢ َ ٰﺗﻈ َ ُ ْ
ـﺮوَن﴾ ﻓﻴـﻪ ادﻏـﺎم اﻟﺘـﺎء ﰱ اﻷﺻـﻞ ﰱ اﻟﻈـﺎء وﰱ ﻗـﺮاءة )َ﴿)) (٢و ُﺗ ْ ِ ُ ْ
ﺑﺎﻟﺘﺨﻔﻴﻒ ﻋ ﺣـﺬﻓﻬﺎ(( .ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﳑﺎ ﻻ ﺗﻮﺍﻓﻖ ﺑﻴﻨﻪ ﻭﺑـﲔ ﺍﳌـﱳ ﻷﻥ ﴿َٰﺗﻈ َ ُ َ
ـﺮون﴾ ﺑـﺎﻟﺘﺨﻔﻴﻒ
ﺟﻮَن َ ِ ًْﻘﺎ ﻣْﻨﻜُْﻢ ﻣـْﻦ د َِﻳـﺎرِ ِْﻢ َﺗﻈ َ ُ ْ
ـﺮوَن﴾ ﻓﻴـﻪ ادﻏـﺎم ﻣِﻦ ﻗﹶﺒﻞ ﺍﻵﻥ ،ﻓﺄﺻﻞ ﺍﻟﻌﺒﺎﺭﺓ ﻛﻤﺎ ﻳﻠﻲَ﴿)) :وﺗُ ْ ِ ُ ْ
اﻟﺘﺎء ﰱ اﻷﺻﻞ ﰱ اﻟﻈﺎء وﰱ ﻗﺮاءة ﺑﺎﻟﺘﺨﻔﻴﻒ ﻋ ﺣﺬﻓﻬﺎ(( .ﻻﺣﺎﺟﺔ ﺇﱃ ﺑﻴﺎﻥ ﺻﺤﺔ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻵﻥ.
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ﺣـﺴًﻨﺎ﴾ وﰱ ﻗـﺮاءة
ﺎس﴾ ﻗـﻮﻻ ﴿ َ َ
ﺑﺒﻴﺎﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻣﺮﺗﲔ .ﻭﺃﺻﻞ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻜﺬﺍُ﴿)) :وُﻗْﻮُﻟْﻮا ﻟ ِﻠﻨ ِ
ﺑﻀﻢ اﳊﺎء وﺳﮑﻮن اﻟﺴﲔ((.ﻭﻗﺪ ﺍﻛﺘﻔﻴﻨﺎ ﻫﻨﺎ ﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺧﻮﻓﺎ ﻣﻦ ﺍﻹﻃﺎﻟﺔ.
ﺍﻟﺘﻨﺒﻴﻪ:ﱂ ﻳﺘﻘﻴﺪ ﺍﳉﻼﻻﻥ ﰲ ﺗﻔﺴﲑﳘﺎ ﻫﺬﺍ ﺑﻘﺮﺍﺀﺓ ﺃﻭ ﺭﻭﺍﻳﺔ ﻭﺍﺣـﺪﺓ ﻛﻤـﺎ ﻛـﺎﻥ ﻳﻈـﻦ ،ﻭﱂ ﻳﻠﺘﺰﻣـﺎ
ﺑﺘﻘﺪﱘ ﻗﺮﺍﺀﺓ ﻣﻌﻴﻨﺔ ﰲ ﲨﻴﻊ ﺍﻵﻳﺎﺕ ،ﻟﺬﻟﻚ ﻻ ﻳﻘـﺎﻝ :ﺇﻥ ﺍﻟـﻨﺺ ﺍﻟﻘـﺮﺍﱐ ﺍﳌﺜﺒـﺖ ﰲ ﺍﻟﺘﻔـﺴﲑ ﻫـﻮ
ﺑﺮﻭﺍﻳﺔ ﺣﻔﺺ،ﺃﻭ ﺑﺮﻭﺍﻳﺔ ﻭﺭﺵ .ﺃﻭ ﻏﲑﳘﺎ.
ﻭﻗﺪ ﺍﺳﺘﻔﺪﻧﺎ ﻣﻦ ﻫﺬﻩ ﺍﳊﺎﺷﻴﺔ ﻣﻦ ﻛﺘﺐ ﻛﺜﲑﺓ ﻣﻦ ﺃﳘﻬﺎ:
.١ﺣﺎﺷﻴﺔ ﺷﻴﺨﻨﺎ ﺍﻟﻌﻼﻣﺔ ﺍﶈﻘﻖ ﺍﳌﺪﻗﻖ ﺍﻟـﻮﺭﻉ ،ﺍﻟـﺸﻴﺦ ﺳـﻠﻴﻤﺎﻥ ﺑـﻦ ﻋﻤـﺮ ﺍﻟﻌﺠﻴﻠـﻲ ﺍﻷﺯﻫـﺮﻱ
ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﻌﺮﻭﻑ ﺑـ ½ﺍﳉﹶﻤﻞ¼ ﺍﳌﺘﻮﻓﹼﻰ ﻋﺎﻡ ١٢٠٤ﻫـ ﲰﺎﻫﺎ ½ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﳍﻴـﺔ ﺑﺘﻮﺿـﻴﺢ ﺗﻔـﺴﲑ
ﺍﳉﻼﻟﲔ ﻟﻠﺪﻗﺎﺋﻖ ﺍﳋﻔﻴﺔ¼.
.٢ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳋﻠﻮﰐ ﺍﻟﺼﺎﻭﻱ ﺍﳌـﺎﻟﻜﻲ ﺍﳌﺘـﻮﰱ ﻋـﺎﻡ ١٢٤١ﻫــ ﲰﺎﻫـﺎ
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½ﺣﺎﺷﻴﺔ ﺍﻟﺼﺎﻭﻱ ﻋﻠﻰ ﺍﳉﻼﻟﲔ¼.
.٣ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻌﻠﻘﻤﻲ ﺍﳌﺘﻮﰱ ﻋـﺎﻡ ٩٦٩ﻫــ ﲰﺎﻫـﺎ ½ﻗـﺒﺲ ﺍﻟـﻨﲑﻳﻦ
ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ¼.
.٤ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﺍﳊﺎﻓﻆ ﺍﳌﻼ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻘﺎﺭﻱ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ١٠١٠ﻫــ ﲰﺎﻫـﺎ ½ﺣﺎﺷـﻴﺔ
ﺍﳉﻤﺎﻟﲔ ﻋﻠﻰ ﺍﳉﻼﻟﲔ¼ )ﺍﳌﺨﻄﻮﻃﺔ(.
.٥ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﺍﻟﻘﺎﺿﻲ ﺷـﻬﺎﺏ ﺍﻟـﺪﻳﻦ ﺃﲪـﺪ ﺑـﻦ ﳏﻤـﺪ ﺑـﻦ ﻋﻤـﺮ ﺍﳋﻔـﺎﺟﻲ ﺍﳌﺘـﻮﰱ ﻋـﺎﻡ
١٠٦٩ﻫـ ﺍﳌﺴﻤﺎﺓ ½ﻋﻨﺎﻳﺔ ﺍﻟﻘﺎﺿﻲ ﻭﻛﻔﺎﻳﺔ ﺍﻟﺮﺍﺿﻲ¼ ﺍﳌﻌﺮﻭﻑ ﺑــ ½ﺣﺎﺷـﻴﺔ ﺍﻟـﺸﻬﺎﺏ ﻋﻠـﻰ ﺗﻔـﺴﲑ
ﺍﻟﺒﻴﻀﺎﻭﻱ¼.
.٦ﻭﺣﺎﺷﻴﺔ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻣﺼﻠﺢ ﺍﻟﺪﻳﻦ ﻣـﺼﻄﻔﻰ ﺍﻟﻘﻮﺟـﻮﻱ ﺍﳊﻨﻔـﻲ ﺍﳌﺘـﻮﰱ ﻋـﺎﻡ ٩٥١ﻫــ
ﺍﳌﺴﻤﺎﺓ ½ﺣﺎﺷﻴﺔ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺷﻴﺦ ﺯﺍﺩﻩ¼.
.٧ﻭ½ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ ﰲ ﺑﻴﺎﻥ ﺍﻵﻳﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ¼ ﻟﻠـﺸﻴﺦ ﺃﲪـﺪ ﺍﳌﻌـﺮﻭﻑ ﺑــ ½ﻣـﻼ ﺟﻴـﻮﻥ¼
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ﺍﳉﻮﻧﻔﻮﺭﻱ ﺍﳊﻨﻔﻲ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ١١٣٠ﻫـ.
.٨ﻭ½ﺗﻔﺴﲑ ﺃﰊ ﺍﻟﺴﻌﻮﺩ¼ ﻟﻠﺸﻴﺦ ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺑﻦ ﳏﻤﺪ ﺍﻟﻌﻤﺎﺩﻱ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ٩٨٢ﻫـ.
.٩ﻭ½ﻣﻔﺎﺗﻴﺢ ﺍﻟﻐﻴﺐ¼ ﻟﻠﺸﻴﺦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻜـﺮﻱ ﺍﻟﻄﱪﺳـﺘﺎﱐ
ﺍﻟﺮﺍﺯﻱ ،ﺍﳌﻠﻘﺐ ﺑـ ½ﻓﺨﺮ ﺍﻟﺪﻳﻦ¼ ﺍﳌﺘﻮﰱ ٦٠٦ﻫـ.
.١٠ﻭ½ﺗﻔﺴﲑ ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ¼ ﻟﻺﻣﺎﻡ ﺍﻟﻌﺎﱂ ﻭﺍﻟﻔﺎﺿﻞ ﻭﺍﻟﺸﻴﺦ ﺍﲰﺎﻋﻴﻞ ﺣﻘﻲ ﺍﻟﱪﻭﺳﻮﻱ ﻗﺪﺱ ﺍﷲ ﺳﺮﻩ
ﺍﳌﺘﻮﰱ ﻋﺎﻡ ١١٣٧ﻫـ.
½ .١١ﻭﻟﺒﺎﺏ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﻣﻌﺎﱐ ﺍﻟﺘﱰﻳﻞ ﺍﳌﻌﺮﻭﻑ ﺑـ ﺗﻔﺴﲑ ﺍﳋﺎﺯﻥ¼ ﻟﻠﺸﻴﺦ ﺍﻹﻣﺎﻡ ﻋﻼﺀ ﺍﻟﺪﻳﻦ ﻋﻠـﻲ
ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺼﻮﰲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳋﺎﺯﻥ ﺍﳌﺘﻮﰱ ﻋﺎﻡ ٧٤١ﻫـ.
ﻫﺬﺍ ﻋﻤﻠﻨﺎ ﰲ ½ﺗﻔﺴﲑ ﺍﳉﻼﻟﲔ¼ ﻧﻘﺪﻣﻪ ﺑﺎﺳﻢ ½ﺃﻧﻮﺍﺭ ﺍﳊﺮﻣﲔ ﻋﻠـﻰ ﺗﻔـﺴﲑ ﺍﳉﻼﻟـﲔ¼ ﻟﻜـﻞ
ﺭﺍﻏﺐ ﰲ ﻓﻬﻢ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ،ﺳﺎﺋﻠﲔ ﺍﷲ ﺃﻥ ﳚﻌﻠﻪ ﺧﺎﻟﺼﺎﹰ ﻟﻮﺟﻬـﻪ ﺍﻟﻜـﺮﱘ ،ﻭﺃﻥ ﻳﻮﻓﻘﻨـﺎ ﺩﺍﺋﻤـﺎﹰ ﺇﱃ
ﺧﺪﻣﺔ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ .ﻭﺃﻣﺎ ﻣﺎ ﳚﺪﻩ ﺍﻟﻘﺎﺭﺉ ﰲ ﻋﻤﻠﻨﺎ ﻫﺬﺍ ﺣﺴﻨﺎﹰ ،ﻓﻬﻮ ﻣﻦ ﻓـﻀﻞ ﺍﷲ ﻋﻠﻴﻨـﺎ ﻭﺗﻮﻓﻴﻘـﻪ،
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ﻭﻫﻮ ﺍﳌﻮﻓﻖ ﻭﺍﳍﺎﺩﻱ.
ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗـﻮﺓ ﺇﻻ ﺑـﺎﷲ ﺍﻟﻌﻈـﻴﻢ ﻭﺻـﻠﻰ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺣﺒﻴﺒﻨﺎ ،ﻭﺷﻔﻴﻌﻨﺎ ،ﻭﻗـﺮﺓ ﻋﻴﻮﻧﻨـﺎ ،ﺳـﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ ﳏﻤـﺪ ﺍﻟـﻨﱯ ﺍﳌﺨﺘـﺎﺭ ،ﻭﻋﻠـﻰ ﺁﻟـﻪ
ﺍﻷﻃﻬﺎﺭ ﺍﻷﻧﻮﺍﺭ ،ﻭﺃﺻﺤﺎﺑﻪ ﺍﻷﻛﺒﺎﺭ ﺍﻷﺑﺮﺍﺭ.
ﺁﻣﲔ ،ﻳﺎ ﺭﺏ ﺍﻟﻌﻠﻤﲔ!
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ﺑﺴﻢ اﷲ اﻟﺮﺣـ ٰﻤـﻦ اﻟﺮﺣﻴﻢ
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)(١١
واﻻﻋﺘﻤﺎد ﻋ أرﺟﺢ اﻷﻗﻮال و إﻋﺮاب ﻣﺎ ﳛﺘﺎ ج إﻟﻴﻪ وﺗﻨﺒﻴﻪ ﺑﺘﺘﻤﺔ ﻋ ﳕﻄﻪ) (١٠ﻣﻦ ذﻛﺮ ﻣﺎ ﻳﻔﻬﻢ ﺑﻪ ﻛﻼم اﷲ ﺗﻌﺎﱃ
ﻗﻮﻟﻪ] :ﺍﳊﻤﺪ ...ﺇﱁ[ ﻭﻫﻮ ﺍﻟﻮﺻﻒ ﺑﺎﳉﻤﻴﻞ ﺛﺎﺑﺖ ﷲ ﺗﻌﺎﱃ .ﻭﺇﳕﺎ ﺍﻓﺘﺘﺢ ﻛﺘﺎﺑـﻪ ﺑﺎﳊﻤـﺪ ﷲ؛ ﻷـﺎ ﺃﻓـﻀﻞ ﺍﶈﺎﻣـﺪ ﻛﻤـﺎ ﻭﺭﺩ )(١
ﻭﻫﻲ ﻣﻘﺘﺒﺴﺔ ﻣﻦ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺍﳊﻤﺪ ﷲ ﲪﺪﺍ ﻳﻮﺍﰲ ﻧﻌﻤﻪ ﻭﻳﻜـﺎﰲ ﻣﺰﻳـﺪﻩ¼ )"ﻓـﺮﺩﻭﺱ ﺍﻷﺧﺒـﺎﺭ" ،ﺑـﺎﺏ ﺍﻷﻟـﻒ،
ﺍﳊﺪﻳﺚ") .(٢٥٤/١ ،١٨١٣ :ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﻮﺍﻓﻴﺎ ﻟﻨﻌﻤﻪ[ ﺃﻱ :ﻣﻘﺎﺑﻼﹰ ﳍﺎ. )(٢
ﻗﻮﻟﻪ] :ﻣﻜﺎﻓﻴﺎ ...ﺇﱁ[ ﺃﻱ :ﳑﺎﺛﻼﹰ ﻭﻣﺴﺎﻭﻳﺎﹰ ﻟﻪ. )(٣
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ﻗﻮﻟﻪ] :ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ[ ﺍﻣﺘﺜﺎﻝ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺻﻠﱡﻮﺍ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱢﻤﻮﺍ ﺗﺴﻠِﻴﻤﺎﹰ﴾]ﺍﻷﺣﺰﺍﺏ [٥٦ :ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ. )(٤
ﻗﻮﻟﻪ] :ﻭﺟﻨﻮﺩﻩ[ ﺍﳌﺮﺍﺩ ﲜﻨﺪﻩ ﻛﻞ ﻣﻦ ﻳﻌﲔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻘﺘﺎﻝ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺑﺘﻘﺮﻳﺮ ﺍﻟﻌﻠﻢ ﻭﺿﺒﻄﻪ ﺃﻭ ﺑﺘﻌﻤﲑ ﺍﳌـﺴﺎﺟﺪ ﺃﻭ ﺑﻐـﲑ )(٥
ﺫﻟﻚ ﻣﻦ ﻋﺼﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻫﺬﺍ[ ﻫﻲ ﲟﱰﻟﺔ ½ﺃﻣﺎ ﺑﻌﺪ¼؛ ﻷﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﺍﻗﺘﻀﺎﺏ ﻣﺸﻮﺏ ﺑﺘﺨﻠﺺ ،ﻭﺍﻹﺷﺎﺭﺓ ﻋﺎﺋـﺪ ﻋﻠـﻰ ﺍﳌﻌـﺎﱐ ﺍﳌﺴﺘﺤـﻀﺮﺓ ﺫﻫﻨـﺎ )(٦
ﺳﻮﺍﺀ ﻗﻠﻨﺎ :ﺇﻥ ﺍﳋﻄﺒﺔ ﻣﺘﻘﺪﻣﺔ ﻋﻠﻰ ﺍﻟﺘﺄﻟﻴﻒ ﺃﻭ ﻣﺘﺄﺧﺮﺓ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﻟﺮﺍﻏﺒﲔ[ ﺃﻱ :ﺍﶈﺒﲔ ﻭﺍﳌﺮﻳﺪﻳﻦ. )(٧
ﻗﻮﻟﻪ] :ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ[ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻣﺎ ﻳﻌﻢ ﺍﻟﺘﺄﻭﻳﻞ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺍﻟﺘﻔﺴﲑ ﻫﻮ ﺍﻟﺘﻮﺿﻴﺢ ﻟﻜﻼﻡ ﺍﷲ ﺃﻭ ﺭﺳـﻮﻟﻪ ﻋﺰﻭﺟـﻞ ﻭﺻـﻠﻰ )(٨
ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﺍﻵﺛﺎﺭ ﺃﻭ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺩﺑﻴﺔ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺃﻣﺎ ﺍﻟﺘﺄﻭﻳﻞ ﻓﻬﻮ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﳏﺘﻤﻼ ﳌﻌﺎﻥ ،ﻓﺘﻘﺼﺮﻩ ﻋﻠـﻰ ﺑﻌـﻀﻬﺎ
ﻘﻰ ﻭ ﺟﻪ ﺭﺑﻚ]﴾ﺍﻟﺮﲪﻦ.[٢٧ :
ﻛﻤﺎ ﰲ ﴿ﻭﻳﺒ ٰ
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻣﻦ ﺃﻭﻝ ...ﺇﱁ[ ﺍﻟﻀﻤﲑ ﺭﺍﺟﻊ ﻟـ"ﻣﺎ ﻓﺎﺗﻪ" ،ﺃﻭ ﻟﻠﺘﺘﻤﻴﻢ ﳌﺎ ﻋﻠﻤﺖ ﺃﻥ ﻣﺎ ﻓﺎﺗﻪ ﻭﺍﻟﺘﺘﻤﻴﻢ ﻣﺼﺪﻭﻗﻬﻤﺎ ﻭﺍﺣﺪ ﻭﻫﻮ ﺗﻔﺴﲑ )(٩
ﺍﻟﺴﻴﻮﻃﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ،ﻭﺃﻣﺎ ﺍﻟﻔﺎﲢﺔ ﻓﻔﺴﺮﻫﺎ ﺍﶈﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻓﺠﻌﻠﻬﺎ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺁﺧﺮ ﺗﻔﺴﲑ ﺍﶈﻠﻲ ﻟﺘﻜﻮﻥ ﻣﻨﻀﻤﺔﹰ ﻟﺘﻔﺴﲑﻩ
ﻭﺍﺑﺘﺪﺍﺀ ﻫﻮ ﻣﻦ ﺃﻭﻝ ﺍﻟﺒﻘﺮﺓ") .ﲨﻞ"(
) (١٠ﻗﻮﻟﻪ] :ﻋﻠﻰ ﳕﻄﻪ[ ﺃﻱ :ﻃﺮﻳﻘﺘﻪ ﻭﺃﺳﻠﻮﺑﻪ ﻭﻣﺎ ﺑﻌﺪﻩ ﺑﻴﺎﻥ ﻟﻠﻨﻤﻂ.
) (١١ﻗﻮﻟﻪ] :ﺗﻨﺒﻴﻪ ...ﺇﱁ[ ﻧﻜﺮ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﺩﻭﻥ ﻣﺎ ﻗﺒﻠﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻠﺔ ﺍﻟﺘﻨﺒﻴﻪ ﺍﳌﺬﻛﻮﺭ ﻭﺃﻧﻪ ﱂ ﻳﻨﺒﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ") .ﺻﺎﻭﻱ"(
١
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ﻋـﻂ ﻋـﻂ
ۣ ۣ
ﻋ اﻟﻘﺮاءات اﳌﺨﺘﻠﻔﺔ) (١اﳌﺸﻬﻮرة ﻋ وﺟﻪ ﻟﻄﻴﻒ وﺗﻌﺒﲑ وﺟﻴﺰ وﺗﺮك اﻟﺘﻄﻮﻳﻞ ﺑﺬﻛﺮ أﻗﻮال ﻏﲑ ﻣﺮﺿﻴﺔ وأﻋﺎرﻳﺐ
:ﺃﻱ ﺍﻟﺘﺘﻤﻴﻢ١٢ .
ﳏﺎﳍﺎ ﻛﺘﺐ اﻟﻌﺮﺑﻴﺔ واﷲ أﺳﺄل اﻟﻨﻔﻊ ﺑﻪ ﰲ اﻟﺪﻧﻴﺎ وأﺣﺴﻦ اﳉﺰاء ﻋﻠﻴﻪ ﰲ اﻟﻌﻘﱮ ﲟﻨﻪ وﻛﺮﻣﻪ.
:ﻧﺰﻟﺖ ﺑﻌﺪ ﺍﳌﻄﻔﻔﲔ١٢ .
ﺳﻮرة اﻟﺒﻘﺮة ) (٢ﻣﺪﻧﻴﺔ) (٣ﻣﺎﺋﺘﺎن وﺳﺖ أو ﺳﺒﻊ وﲦﺎﻧﻮن آﻳﺔِْ ﴿ .ﺴِﻢ اﷲ ِ) (٤اﻟﺮْﺣٰﻤِﻦ اﻟﺮﺣ ِﻴْﻢ اﻟ ٓ ّٓﻢ ) (٥)﴾(۱اﷲ
أﻋﻠﻢ) (٦ﲟﺮاده ﺑﺬﻟﻚ ﴿ ٰ ِ َ
ذﻟﻚ﴾ ............................................................................
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ﺍﻟﺮﲪﺔ ﺃﺎ ﺁﻳﺔ ﻣﻦ ﺍﻟﻔﺎﲢﺔ ﻭﻣﻦ ﻛﻞ ﺳﻮﺭﺓ ﺫﻛﺮﺕ ﰲ ﺃﻭﳍﺎ ﺳﻮﻯ ﺳﻮﺭﺓ ﺑﺮﺍﺀﺓ .ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺃﻥ ﺍﻟﺒﺴﻤﻠﺔ ﻟﻴﺴﺖ
ﺁﻳﺔ ﻣﻦ ﺍﻟﻔﺎﲢﺔ ﻭﻻ ﻣﻦ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺴﻮﺭ ،ﻭﺇﳕﺎ ﻫﻲ ﺑﻌﺾ ﺁﻳﺔ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﻭﺇﳕﺎ ﻛﺘﺒﺖ ﻟﻠﻔﺼﻞ ﻭﺍﻟﺘﱪﻙ.
ﻗﻮﻟﻪٓ ٓ ] :
ﺍﱂ[ ﺍﻋﻠﻢ ﺃﻥ ﳎﻤﻮﻉ ﺍﻷﺣﺮﻑ ﺍﳌﱰﻟﺔ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺣﺮﻓﺎ ﻭﻫـﻲ ﻧـﺼﻒ ﺣـﺮﻭﻑ ﺍﳍﺠـﺎﺀ ﻭﻗـﺪ ﺗﻔﺮﻗـﺖ ﰲ )(٥
ﺗﺴﻊ ﻭﻋﺸﺮﻳﻦ ﺳﻮﺭﺓ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﷲ ﺃﻋﻠﻢ ...ﺇﱁ[ ﻫﺬﺍ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ﰲ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﺍﻟﱵ ﺍﺑﺘﺪﺃ ـﺎ ﺗﻠـﻚ ﺍﻟـﺴﻮﺭ ﻭﻫـﻲ ﻣـﻦ ﺍﳌﺘـﺸﺎﺎﺕ ﻓـﻨﺤﻦ ﻧـﺆﻣﻦ )(٦
ﺑﻈﺎﻫﺮﻫﺎ ﻭﻧﻜﻞ ﺍﻟﻌﻠﻢ ﻓﻴﻬﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻓﺎﺋﺪﺓ ﺫﻛﺮﻫﺎ ﻃﻠﺐ ﺍﻹﳝﺎﻥ ﺎ .ﰒ ﺍﻋﻠﻢ ﺃﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻛﺎﶈﻜﻢ ﻣﻦ ﺟﻬﺔ ﺃﺟـﺮ ﺍﻟـﺘﻼﻭﺓ
ﳌﺎ ﻭﺭﺩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﻣﻦ ﻗﺮﺃ ﺣﺮﻓﺎ ﻣـﻦ ﻛﺘـﺎﺏ ﺍﷲ ﻓﻠـﻪ
ﺣﺴﻨﺔ ﻭﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ ،ﻻ ﺃﻗﻮﻝ﴿ :ﺍﱂ﴾ ﺣﺮﻑ ،ﺑﻞ ½ﺃﻟﻒ¼ ﺣﺮﻑ ،ﻭ½ﻻﻡ¼ ﺣﺮﻑ ،ﻭ½ﻣﻴﻢ¼ ﺣـﺮﻑ¼ )"ﺳـﻨﻦ ﺍﻟﺘﺮﻣـﺬﻱ"،
ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ،ﺑـﺎﺏ ﻣـﺎ ﺟـﺎﺀ ﰲ ﻣـﻦ ﻗـﺮﺃ ﺣﺮﻓـﺎ ﻣـﻦ ﺍﻟﻘـﺮﺁﻥ ...ﺇﱁ ،ﺍﳊـﺪﻳﺚ (٤١٧/٤ ،٢٩١٩ :ﻓﻔـﻲ ﴿ﺍﱂ﴾ ﺗـﺴﻊ
ﺣﺴﻨﺎﺕ .ﻣﻠﺤﻮﻇﺔ :ﺍﻋﻠﻢ ﺃﻥ ﻛﺜﲑﺍ ﻣﻦ ﻛﺘﺐ ﺍﻟﺘﻔﺴﲑ ﻭﺭﺩ ﻓﻴﻬﺎ ﺃﻧﻪ ﻳﻨﺎﻝ ﺛﻼﺛﲔ ﺣﺴﻨﺎﺕ ﺃﻭ ﺗﺴﻌﲔ) .ﺍﻟﻌﻠﻤﻴﺔ( ]ﻓﺎﺋﺪﺓ ﺟﻠﻴﻠـﺔ[ ﻗـﺪ
ﻭﺍﺿﻌﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﻧﺒﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻭﻗﺖ ﻻ ﻳﺴﻌﻪ ﻓﻴﻪ ﻣﻠﻚ ﻣﻘـﺮﺏ ﻭﻻ ﻧـﱯ ﻣﺮﺳـﻞ ﻟﻴـﺘﻜﻠﻢ ـﺎ ﻣﻌـﻪ ﻋﻠـﻰ ﻟـﺴﺎﻥ
ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺄﺳﺮﺍﺭ ﻭﺣﻘﺎﺋﻖ ﻻ ﻳﻄﻠﻊ ﻋﻠﻴﻬﺎ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﻻ ﻏـﲑﻩ ﻳـﺪﻝ ﻋﻠـﻰ ﻫـﺬﺍ ﻣـﺎ ﺭﻭﻱ ﰲ
ﺍﻷﺧﺒﺎﺭ ﺃﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳌﺎ ﻧﺰﻝ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﻬﻴﻌﺺ﴾]ﻣﺮﱘ [١ :ﻓﻠﻤـﺎ ﻗـﺎﻝ½ :ﻛـﺎﻑ¼ ﻗـﺎﻝ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ
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:ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﺑﺪﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﺮﻭﺭ ﺃﻱ :ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺻﻔﺔ ﻭﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ١٢ .ﻙ
رﻳﺐ ﴾ ﺷﻚ)ِ ﴿ (٣ﻓﻴ ْ ِ﴾ أﻧﻪ ﻣﻦ ﻋﻨﺪ اﷲ وﲨﻠﺔ أي :ﻫﺬا ﴿ ا ْﻜ ِٰﺘ ُﺐ ﴾ اﻟﺬي ﻳﻘﺮؤه ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َﻻ َ ْ َ
ﻧــــ ﺗﻘﺮﺅﻩ ﻳﺎ ﳏﻤﺪ
ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻋﻠﻤﺖ ،ﻓﻘﺎﻝ½ :ﻫﺎ¼ ﻓﻘﺎﻝ :ﻋﻠﻤﺖ ،ﻓﻘﺎﻝ½ :ﻳﺎ¼ ﻓﻘﺎﻝ :ﻋﻠﻤﺖ ،ﻓﻘﺎﻝ½ :ﻋـﲔ¼ ﻓﻘـﺎﻝ :ﻋﻠﻤـﺖ ،ﻓﻘـﺎﻝ½ :ﺻـﺎﺩ¼
ﻓﻘﺎﻝ :ﻋﻠﻤﺖ ،ﻓﻘﺎﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :ﻛﻴﻒ ﻋﻠﻤﺖ ﻣﺎ ﱂ ﺃﻋﻠﻢ؟ )"ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻫﺬﺍ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺣﻖ ﺍﻹﺷﺎﺭﺓ ﺃﻥ ﻳﺆﺗﻰ ﺎ ﻟﻠﻘﺮﻳﺐ ﻭﺇﳕﺎ ﺃﰐ ﲟﺎ ﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺒﻌﻴﺪ ﻟﻠﺘﻌﻈﻴﻢ ﻟﻜﻮﻥ ﺍﻟﻘـﺮﺁﻥ ﻣﺮﻓـﻮﻉ )(١
ﺍﻟﺮﺗﺒﺔ ﻭﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ") .ﺻﺎﻭﻱ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﺬﻱ ﻳﻘﺮؤه ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﰲ ﺍﻟﻜﺘﺎﺏ ﻟﻠﻌﻬﺪ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻘﺮﺁﻥ. )(٢
ﻗﻮﻟﻪ] :ﺷﻚ[ ﲰﻲ ﺑـﻪ ﺍﻟـﺸﻚ؛ ﻷﻧـﻪ ﻳﻘﻠـﻖ ﺍﻟـﻨﻔﺲ ﻭﻳﺰﻳـﻞ ﺍﻟﻄﻤﺎﻧﻴـﺔ ﻭﰲ ﺍﳊـﺪﻳﺚ½ :ﺩﻉ ﻣـﺎ ﻳﺮﻳﺒـﻚ ﺇﱃ ﻣـﺎ ﻻ ﻳﺮﻳﺒـﻚ¼ )"ﺳـﻨﻦ )(٣
ﺍﻟﺘﺮﻣﺬﻱ" ،ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ،ﺍﳊﺪﻳﺚ (٢٣٢/٤ ،٢٥٢٦ :ﻓﺈﻥ ﺍﻟﺸﻚ ﺭﻳﺒﺔ ،ﻭﺍﻟـﺼﺪﻕ ﻃﻤﺎﻧﻴـﺔ ،ﻭﻣﻨـﻪ ﺭﻳـﺐ
ﺍﻟﺰﻣﺎﻥ ﻟﻨﻮﺍﺋﺒﻪ") .ﺻﺎﻭﻱ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺍﻹﺷﺎﺭﺓ ...ﺇﱁ[ ﺍﻟﻘﺮﺁﻥ ﻭﺇﻥ ﻛﺎﻥ ﻗﺮﻳﺒﺎ ﻣﻨﺎ ﺇﻻ ﺃﻧﻪ ﻣﺮﻓﻮﻉ ﺍﻟﺮﺗﺒﺔ ﻭﻋﻈﻴﻢ ﺍﻟﻘﺪﺭ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﻣﱰﻩ ﻋـﻦ ﻛـﻼﻡ ﺍﳊـﻮﺍﺩﺙ )(٤
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0
ﻭﺿﻤﲑ ﺑﻪ ﺭﺍﺟﻊ ﺇﱃ ﺫﻟﻚ.
ﻗﻮﻟﻪ ] :ﻫﺪﻯ ...ﺇﱁ[ ½ﺍﳍﺪﻯ¼ ﰲ ﺍﻷﺻﻞ ﻣﺼﺪﺭ ﻛـ½ﺍﻟﺴﺮﻯ¼ ﻭ½ﺍﻟﺘﻘﻰ¼ ﻭﻣﻌﻨﺎﻩ ﺍﻟﺪﻻﻟﺔ ﻭﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﳌﺘﻘﲔ؛ ﻷﻢ ﺍﳌﻬﺘﺪﻭﻥ ﺑـﻪ )(٥
ﻭﺍﳌﻨﺘﻔﻌﻮﻥ ﺑﻨﺼﻪ ﻭﺇﻥ ﻛﺎﻧﺖ ﺩﻻﻟﺘﻪ ﻋﺎﻣﺔ ﻟﻜﻞ ﻧﺎﻇﺮ ﻣﻦ ﻣـﺴﻠﻢ ﺃﻭ ﻛـﺎﻓﺮ ﻭـﺬﺍ ﺍﻻﻋﺘﺒـﺎﺭ ﻗـﺎﻝ ﺗﻌـﺎﱃ﴿ :ﻫـﺪﻯ ﻟﱢﻠﻨـﺎﺱِ﴾]ﺍﻟﺒﻘـﺮﺓ:
") .[١٨٥ﺑﻴﻀﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻫﺎﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ﻣﻦ ﺟﻮﺍﺯ ﺗﻌﺪﺩ ﺍﻷﺧﺒﺎﺭ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺍﻟﺼﺎﺋﺮﻳﻦ ﺇﱃ ﺍﻟﺘﻘﻮﻯ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﰲ ﻗﻮﻟﻪ ﻟﻠﻤﺘﻘﲔ ﳎﺎﺯﺍ ﻭﺫﻟﻚ ﻷﻢ ﱂ ﻳﺘﺼﻔﻮﺍ ﺑﺎﻟﺘﻘﻮﻯ ﺇﻻ ﺑﻌـﺪ ﻫﺪﺍﻳﺘـﻪ ﻭﺇﺭﺷـﺎﺩﻩ )(٧
ﳍﻢ ﻗﻮﻟﻪ ﺍﻟﺼﺎﺋﺮﻳﻦ ﺇﱃ ﺍﻟﺘﻘﻮﻯ ﺃﻱ ﺭﺍﺟﻌﲔ ﺇﱃ ﺍﻟﺘﻘﻮﻯ ﻓﺴﺮﻫﻢ ﺑﺬﻟﻚ ﻟﺌﻼ ﻳﻠﺰﻡ ﺍﻫﺘﺪﺍﺀ ﺍﳌﻬﺘﺪﻳﻦ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺬﻟﻚ[ ﺍﳌﺬﻛﻮﺭ ﻭﻫﻮ ﺍﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﻨﻮﺍﻫﻲ ﻭﻫﺬﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻘﻮﻯ ﺍﳋﻮﺍﺹ ﻭﲢﺘﻬﺎ ﺗﻘﻮﻯ ﺍﻟﻌﻮﺍﻡ ﻭﻫﻲ ﺗﻘﻮﻯ )(٨
ﺍﻟﺸﺮﻙ ﻭﻓﻮﻗﻬﺎ ﺗﻘﻮﻯ ﺧﻮﺍﺹ ﺍﳋﻮﺍﺹ ﻭﻫﻲ ﺗﻘﻮﻯ ﻣﺎ ﻳﺸﻐﻞ ﻋﻦ ﺍﷲ ﻋﺰﻭﺟﻞ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ[ ﻫﺬﺍ ﺗﻔﺼﻴﻞ ﻟﺒﻌﺾ ﺻﻔﺎﺕ ﺍﳌﺘﻘﲔ .ﻭﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﺘﺼﺪﻳﻖ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﻨﱯ ﺻـﻠﻰ )(٩
ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ") .ﺗﻔﺴﲑ ﺃﲪﺪﻱ"(
) (١٠ﻗﻮﻟﻪ] :ﻳﺼﺪﻗﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻹﳝﺎﻥ ﺣﻘﻴﻘﺘﻪ ﺍﻟﺘﺼﺪﻳﻖ] .ﻋﻠﻤﻴﺔ[
) (١١ﻗﻮﻟﻪ] :ﺍﻟﻐﻴﺐ[ ﺍﻟﻐﻴﺐ ﻋﻠﻰ ﻗﺴﻤﲔ :ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﻋﻘﻠﻲ ﺃﻭ ﲰﻌﻲ ﻛﺎﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻌـﺮﺵ ﻭﺍﻟﻜﺮﺳـﻲ ﻭﺍﻟﻠـﻮﺡ ﻭﺍﻟﻘﻠـﻢ ﻭﺍﳌـﻮﱃ
ﻋﺰﻭﺟﻞ ﻭﺻﻔﺎﺗﻪ ،ﻭﻣﺎ ﱂ ﻳﺪﻝ ﻋﻠﻴﻪ ﻛﺎﻟﺴﺎﻋﺔ ﻭﻭﻗﺖ ﻧﺰﻭﻝ ﺍﳌﻄﺮ ﻭﻣﺎ ﰲ ﺍﻷﺭﺣﺎﻡ ﻭﺑﺎﻗﻲ ﺍﳋﻤﺴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ½ﻟﻘﻤﺎﻥ¼") .ﺻﺎﻭﻱ"(
٣
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:ﺃﻱ ﺑﺄﺭﻛﺎﺎ ﻭﺁﺩﺍﺎ١٢ . :ﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ ﻭﻏﲑﻫﺎ١٢ .
)(٤
وﻣﻤﺎ َر َ ْﻗﻨٰ ُ ْﻢ ﴾ُﻘﻴﻤﻮن اﻟﺼﻠ ٰﻮ َة ﴾) (٢أي :ﻳﺄﺗﻮن ﺑﻬﺎ ﲝﻘﻮﻗﻬﺎ)ِ َ ﴿ (٣ ﲟﺎ ﻏﺎب ﻋﻨﻬﻢ ﻣﻦ اﻟﺒﻌﺚ واﳉﻨﺔ واﻟﻨﺎر ﴿ َو ِ ْ ُ ْ َ
)(١
ﻗﻮﻟﻪ] :ﲟﺎ ﻏﺎﺏ ﻋﻨﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ") .ﲨﻞ"](١٧ ،ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ﴾ ...ﺍﻵﻳﺔ[ ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ:ﻳﺘﻀﻤﻦ ﺍﻷﻣﺮ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﲝﻘﻮﻗﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﳍﻢ ﺃﻗﺎﻡ ﺍﻟﻌﻮﺩ ﺇﺫﺍ ﺃﻗﺎﻣﻪ ﻭﺳﻮﺍﻩ ﻭﺃﺯﺍﻝ ﺃﻋﻮﺟﺎﺟﻪ ﻛﻤﺎ ﻫﻮ ﺍﻟﻼﺋﻖ ﲟﻘﺎﻡ ﺍﳌﺪﺡ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﳑﺎ ٰ
ﺭﺯﻗﻨﻫﻢ ...ﺇﱁ[ ½ﻣﻦ¼ ﺗﺒﻌﻴﻀﻴﺔ ،ﻭﺍﳌﺮﺍﺩ ﺑﺈﻧﻔﺎﻕ ﻭﺍﺟﺐ ﻛﺎﻟﺰﻛﺎﺓ ،ﺃﻭ ﻣﻨﺪﻭﺏ ﻛﺎﻟﺘﻮﺳﻌﺔ ﻋﻠﻰ ﺍﻟﻌﻴﺎﻝ") .ﺻﺎﻭﻱ"( )(٤
0
0
ﻗﻮﻟﻪ] :ﻳﻌﻠﻤﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻴﻘﲔ ﻫﺎﻫﻨﺎ ﺍﻟﻌﻠﻢ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ ﻻ ﺍﻟﻈﻦ ﻛﻤﺎ ﻳﻌﱪ ﺑﻪ ﻋﻨﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﻟﺬﻳﻦ ...ﺇﱁ[ ﺟﺮﺕ ﻋﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺃﻧﻪ ﺇﺫﺍ ﺫﻛﺮ ﺑـﺸﺮﻯ ﺍﳌـﺆﻣﻨﲔ ﻳـﺬﻛﺮ ﺑﻠـﺼﻘﻬﺎ ﻭﻋﻴـﺪ ﺍﻟﻜـﺎﻓﺮﻳﻦ ،ﻓـﺬﻛﺮ )(٦
ﺣﺎﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻇﺎﻫﺮﺍﹰ ﻭﺑﺎﻃﻨﺎﹰ ﰒ ﺫﻛﺮ ﺣﺎﻝ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺑﺎﻃﻨﺎﹰ ﻭﻫﻢ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻭﺍﳊﻜﻤﺔ ﰲ ﺇﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﺑﺬﻟﻚ ﻟﲑﻳﺢ ﻗﻠﺒﻪ ﻣﻦ ﺗﻌﻠﻘﻪ ﺑﺈﳝﺎﻢ ﻓﻼ ﻳﺸﻐﻞ ﺪﺍﻳﺘﻬﻢ ﻭﻻ ﺗﺄﻟﻴﻔﻬﻢ ﻭﳛﺘﻤﻞ ﺃﻥ ﺫﻟﻚ ﺇﻋﻼﻡ ﻣﻦ ﺍﷲ ﻟﻨﺒﻴـﻪ ﻋﺰﻭﺟـﻞ ﻭﺻـﻠﻰ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﻦ ﻛﻔﺮ ﻣﻦ ﺃﻭﻝ ﺍﻟﺰﻣﺎﻥ ﺇﱄ ﺁﺧﺮﻩ؛ ﻷﻧﻪ ﺃﻃﻠﻌﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﻭﻋﻠﻰ ﻣﻦ ﺃﻋﺪﳍﺎ ﻣـﻦ ﺍﻟﻜﻔـﺎﺭ ﻭﺍﳊﻜﻤـﺔ ﰲ ﻋـﺪﻡ
ﺍﻟﺪﻋﺎﺀ ﻣﻨﻪ ﻋﻠﻴﻬﻢ ﻣﻊ ﻋﻠﻤﻪ ﺑﺄﻧﻪ ﻳﺴﺘﺤﻴﻞ ﺇﳝﺎﻢ ﺃﻧﻪ ﻳﺮﺟﻮ ﺍﻹﳝﺎﻥ ﻣﻦ ﺫﺭﻳﺘﻬﻢ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﺘﺤﻘﻴﻖ ﺍﳍﻤﺰﺗﲔ ...ﺇﱁ[ ﺃﻱ :ﻣﻊ ﻣﺪﺓ ﺑﻴﻨﻬﻤﺎ ﻣﺪﺍ ﻃﺒﻴﻌﻴﺎ ﻭﺗﺮﻛﻪ ﻓﻬﻤﺎ ﻗﺮﺍﺀ ﺗـﺎﻥ½ ،ﻭﺇﺑـﺪﺍﻝ ﺍﻟﺜﺎﻧﻴـﺔ ﺃﻟﻔـﺎ¼ ﺃﻱ :ﻣـﺪﺍ ﻻﺯﻣـﺎ )(٧
½ﻭﺗﺴﻬﻴﻠﻬﺎ¼ ﺃﻱ :ﺑﺄﻥ ﺗﻜﻮﻥ ﺑﲔ ﺍﳍﻤﺰﺓ ﻭﺍﳍﺎﺀ ½ﻭﺇﺩﺧﺎﻝ ﺃﻟﻒ¼ ﺍﻟﻮﺍﻭ ﲟﻌﲎ ﻣﻊ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻟﻌﻠﻢ ﺍﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﳝﺎﻢ ﳑﺘﻨﻊ ﺑﺎﻟﻐﲑ ﻭﺃﻧﻪ ﺃﻣﺮ ﳑﻜﻦ ﰲ ﻧﻔﺴﻪ ﻓﻼ ﻳﺮﺩ ﻣﺎ ﻳﺮﺩ ﻓﺎﻓﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻭﺍﻹﻧﺬﺍﺭ ﺇﻋﻼﻡ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﺷﻬﺮ ﻭﺍﻷﻛﺜﺮ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ] .ﻋﻠﻤﻴﺔ[ )(٩
) (١٠ﻗﻮﻟﻪ] :ﻣﻊ ﲣﻮﻳﻒ[ ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻭﻻ ﻳﻜﺎﺩ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﲣﻮﻳﻒ ﻳﺴﻊ ﺯﻣﺎﻧـﻪ ﺍﻻﺣﺘـﺮﺍﺯ ﻣـﻦ ﺍﳌﺨـﻮﻑ ﺑـﻪ ﻓـﺈﻥ ﱂ ﻳـﺴﻊ ﺯﻣﺎﻧـﻪ
ﺍﻻﺣﺘﺮﺍﺯ ﻓﻬﻮ ﺇﺷﻌﺎﺭ ﻭﺇﻋﻼﻡ ﻭﺇﺧﺒﺎﺭ ﻻ ﺇﻧﺬﺍﺭ") .ﲰﲔ"(
) (١١ﻗﻮﻟﻪ] :ﺧﺘﻢ ﺍﷲ ﻋﻠﻰ ﻗﻠﻮﻢ[ ﻫﺬﺍ ﺗﻌﻠﻴﻞ ﻟﻠﺤﻜﻢ ﺍﻟﺴﺎﺑﻖ ،ﻭﺑﻴﺎﻥ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻭﺍﳋﺘﻢ ﺍﻟﻜﺘﻢ ﲰﻲ ﺑﻪ ﺍﻻﺳﺘﻴﺜﺎﻕ ﻣﻦ ﺍﻟﺸﻲﺀ ﺑﻀﺮﺏ ﺍﳋﺎﰎ
ﻋﻠﻴﻪ؛ ﻷﻧﻪ ﻛﺘﻢ ﻟﻪ ﻭﺑﻠﻮﻍ ﺁﺧﺮﻩ ،ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺑﻪ ﺃﻥ ﳛﺪﺙ ﰲ ﻧﻔﻮﺳﻬﻢ ﻫﻴﺌﺔ ﲤﺮﻢ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ ﻭﺍﺳﺘﻘﺒﺎﺡ
Å
٤
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:ﺑﺎﻟﺮﻓﻊ ،ﺧﱪ ﻭﻣﺒﺘﺪﺃ١٢ .ﻣﺪ
ﻏﺸﺎوة﴾ ﻏﻄﺎء) (٤ﻓﻼ وﻋ ٰ أَ ْ َﺼﺎرِ ِ ْﻢ )ٌ َ َ ِ (٣
ﺳﻤﻌِ ِ ْﻢ﴾ أي :ﻣﻮاﺿﻌﻪ ﻓﻼ ﻳﻨﺘﻔﻌﻮن ﲟﺎ ﻳﺴﻤﻌﻮﻧﻪ ﻣﻦ اﳊﻖ ﴿ َ َ
)(٢ )(١
﴿َ َ
وﻋ ٰ َ ْ
ﻣﻦ ُ ْ ُ
ﻘﻮل ا ٰ َﻣﻨﺎ ِﺑﺎ ﷲ ِ )(٨
اﻟﻨﺎس َ ْ ﰲ اﳌﻨﺎﻓﻘﲔ َ ِ َ ﴿ :
وﻣﻦ )(٧
ﻋﻈﻴﻢ ) (٦)﴾(۷ﻗﻮي داﺋﻢ .وﻧﺰل )(٥
ﻋﺬاب ِ ْ ٌﻳﺒﺼﺮون اﳊﻖ ﴿ َّ َوﻟ ُ ْﻢ َ َ ٌ
ﻉ
ﻉ ِ
:
ﺃﻱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻵﰐ١٢.
وﺑﺎﻟﻴﻮم ِا ْﻻ ٰ ِ ِ ﴾ أي :ﻳﻮم اﻟﻘﻴﺎﻣﺔ)(٩؛ ﻷﻧﻪ آﺧﺮ اﻷﻳﺎم)...................................................... (١٠
َ ِ َْْ
ﺍﻹﳝﺎﻥ ﻭﺍﻟﻄﺎﻋﺎﺕ ﺑﺴﺒﺐ ﻏﻴﻬﻢ ﻭﺇﻤﺎﻛﻬﻢ ﰲ ﺍﻟﺘﻘﻠﻴﺪ ﻭﺇﻋﺮﺍﺿﻬﻢ ﻋﻦ ﺍﻟﻨﻈﺮ ﺍﻟﺼﺤﻴﺢ ﻓﺘﺠﻌﻞ ﻗﻠﻮﻢ ﲝﻴﺚ ﻻ ﻳﺆﺛﺮ ﻓﻴﻬـﺎ ﺍﻹﻧـﺬﺍﺭ
ﻭﻻ ﻳﻨﻔﺬ ﻓﻴﻬﺎ ﺍﳊﻖ ﺃﺻﻼ ،ﻭﲰﻲ ﻫﺬﻩ ﺍﳍﻴﺌﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻌﺎﺭﺓ ½ﺧﺘﻤﺎ¼") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺃﻱ :ﻣﻮﺍﺿﻌﻪ[ ﺟﻮﺍﺏ ﻣﺎ ﻳﻘﺎﻝ ﻛﻴﻒ ﻭﺣﺪ ﺍﻟﺴﻤﻊ ﻭﲨﻊ ﻣﺎ ﻗﺒﻠﻪ ﻭﻣﺎ ﺑﻌﺪﻩ ﻭﺇﻳﻀﺎﺡ ﺫﻟﻚ ﺃﻧﻪ ﻣـﺼﺪﺭ ﺣـﺬﻑ ﻣـﺎ ﺃﺿـﻴﻒ )(١
ﺇﻟﻴﻪ ﻟﺪﻻﻟﺔ ﺍﳌﻌﲎ ﺃﻱ :ﻣﻮﺍﺿﻊ ﲰﻌﻬﻢ ﺃﻭ ﻳﻘﺎﻝ :ﻭﺣﺪ ﺍﻟﺴﻤﻊ ﻟﻮﺣﺪﺓ ﺍﳌﺴﻤﻮﻉ ﻭﻫﻮ ﺍﻟﺼﻮﺕ ﺩﻭﻤﺎ ﺃﻭ ﻟﻠﻤﺼﺪﺭﻳﺔ ﻭﺍﳌـﺼﺎﺩﺭ ﻻ
ﲡﻤﻊ ﻭﻗﺮﺉ ﺷﺎﺫﺍ ﻭﻋﻠﻰ ﺃﲰﺎﻋﻬﻢ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻨﺘﻔﻌﻮﻥ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﺍﳉﺎﻣﻊ ﺑﻴﻨﻬﻤﺎ ﻭﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـﺎﳋﺘﻢ ﻋـﺪﻡ ﺍﻧﺘﻔـﺎﻋﻬﻢ ﺑﺎﻟـﺴﻤﻊ ﻻ ﻋـﺪﻡ ﲰﻌﻬـﻢ )(٢
ﻟﺘﺤﻘﻘﻪ ﻓﻴﻬﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻋﻠﻰ ﺃﺑﺼﺎﺭﻫﻢ[ ﺧﱪ ﻣﻘﺪﻡ ،ﻭ½ﻏﺸﺎﻭﺓ¼ ﻣﺒﺘﺪﺃ ﻣﺆﺧﺮ ﲨﻠﺔ ﻣﺴﺘﺄﻧﻔﺔ ،ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻐﺸﺎﻭﺓ ﻋـﺪﻡ ﻭﺻـﻮﻝ ﺍﻟﻨـﻮﺭ ﺍﳌﻌﻨـﻮﻱ )(٣
ﳍﻢ ﻭﺧﺺ ﺍﻟﺜﻼﺛﺔ؛ ﻷﺎ ﻃﺮﻕ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﺗﻌﺎﱃ") .ﺻﺎﻭﻱ"(
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ﻗﻮﻟﻪ] :ﻏﻄﺎﺀ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻐﺸﺎﻭﺓ ﻭﺍﻟﻐﻄﺎﺀ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﻳﻐﻄﻰ ﺑﻪ ﺍﻟـﺸﻲﺀ ﻓـﻼ ﻓـﺮﻕ ﺑﻴﻨـﻬﻤﺎ ﺇﻻ ﺑـﺄﻥ ﺍﻷﻭﻝ ﻣـﺎ )(٤
ﳚﻌﻞ ﻓﻮﻕ ﺍﻟﺸﻲﺀ ﻣﻦ ﻟﺒﺎﺱ ﻭﳓﻮﻩ ﻭﺍﻟﺜﺎﱐ ﻣﺎ ﳚﻌﻞ ﻓﻮﻕ ﺍﻟﺸﻲﺀ ﻣﻦ ﻃﺒﻖ ﻭﳓﻮﻩ ﻛﺬﺍ ﰲ ﺍﻟﻘﺎﻣﻮﺱ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﳍﻢ ﻋﺬﺍﺏ[ ﺃﻱ :ﻋﻘﻮﺑﺔ ﺷﺪﻳﺪﺓ ﺍﻟﻘﻮﺓ .ﻭﺍﻟﻌﺬﺍﺏ ﻫﻮ ﺇﻳﺼﺎﻝ ﺍﻵﻻﻡ ﻟﻠﺤﻴﻮﺍﻥ ﻋﻠﻰ ﻭﺟﻪ ﺍﳍﻮﺍﻥ") .ﺻﺎﻭﻱ"( )(٥
ﻗﻮﻟﻪ] :ﻋﻈﻴﻢ[ ﻫﻮ ﺿﺪ ﺍﳊﻘﲑ ﻭﺃﺻﻠﻪ ﺃﻥ ﺗﻮﺻﻒ ﺑﻪ ﺍﻷﺟﺮﺍﻡ ﻭﻗﺪ ﺗﻮﺻﻒ ﺑﻪ ﺍﳌﻌﺎﱐ ﻛﻤﺎ ﻫﻨﺎ ﻭﳍﺬﺍ ﻗﺎﻝ ﺍﳌﻔﺴﺮ½ :ﻗـﻮﻱ ﺩﺍﺋـﻢ¼. )(٦
)"ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﰲ ﺍﳌﻨﺎﻓﻘﲔ[ ﺃﻱ :ﰲ ﺑﻴﺎﻥ ﺣﺎﳍﻢ ﺍﻟﺒﺎﻃﻨﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ ﻭﰲ ﺑﻴﺎﻥ ﻋﺎﻗﺒﺘﻬﻢ ﻭﰲ ﲡﻬﻴﻠﻬﻢ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﻢ ﻭﻏﲑ ﺫﻟﻚ ﻣـﻦ )(٧
ﺃﺣﻮﺍﳍﻢ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﻋﺸﺮﺓ ﻭﺍﻧﺘﻬﺎﺅﻫﺎ ﻗﻮﻟﻪ﴿ :ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪِﻳﺮ]﴾ﺍﻟﺒﻘﺮﺓ") .[٢٠ :ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻣﻦ ﺍﻟﻨﺎﺱ ...ﺇﱁ[ ﻭﺃﺻﻞ ﻧﺎﺱ ﺃﻧﺎﺱ ﺃﰐ ﺑـ½ﺃﻝ¼ ﺑﺪﻝ ﺍﳍﻤﺰﺓ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﺘﺄﻧﺲ ﻟﺘﺄﻧﺲ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ ﻭﺗﺴﻤﻴﺔ ﺍﻹﻧـﺲ ﺑـﻪ )(٨
ﺣﻘﻴﻘﺔ ﻭﺍﳉﻦ ﳎﺎﺯ .ﻭﺍﺧﺘﺼﺎﺹ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﺑﺎﻟﺬﻛﺮ ﲣﺼﻴﺺ ﳌﺎ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺍﻷﻋﻈﻢ ﻣـﻦ ﺍﻹﳝـﺎﻥ ﻭﳝﻜـﻦ ﺃﻥ
ﻳﻘﺎﻝ ﲨﻊ ﻣﺎ ﳚﺐ ﺍﻹﳝﺎﻥ ﺑﻪ ﺩﺍﺧﻞ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻓﺈﻥ ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﻋﺰﻭﺟﻞ ﺃﻥ ﺃﺭﺳﻞ ﺍﻟﻨﱯ ﻓﻤﻦ ﺁﻣﻦ ﺑﺄﻧﻪ ﻣﺮﺳﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ
ﺣﻘﺎ ﻓﻘﺪ ﺁﻣﻦ ﲜﻤﻴﻊ ﻣﺎ ﻗﺎﻟﻪ ﻭﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﺫﻛﺮ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ ﰲ ﺍﳊﻘﻴﻘﺔ ﲣﺼﻴﺼﺎ ﺑﻌﺪ ﺗﻌﻤﻴﻢ") .ﺻﺎﻭﻱ"" ،ﺑﻴﻀﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ ﻓﺎﳌﻌﻬﻮﺩ ﻫﻮ ﺍﻵﺧﺮ ﺍﳊﻘﻴﻘﻲ ﺩﻭﻥ ﺍﻹﺿﺎﰲ ﻟﻌﺪﻡ ﻭﺟﻮﺏ ﺍﻹﳝﺎﻥ ﺑﻪ] .ﻋﻠﻤﻴﺔ[ )(٩
) (١٠ﻗﻮﻟﻪ] :ﻷﻧﻪ ﺁﺧﺮ ﺍﻷﻳﺎﻡ[ ﻓﻴﻪ ﺃﻥ ﺍﻟﻴﻮﻡ ﻋﺮﻓﺎ ﻫﻮ ﺯﻣﺎﻥ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﱃ ﻏﺮﻭﺎ ﻭﺷﺮﻋﺎ ﻣﻦ ﻃﻠـﻮﻉ ﺍﻟﻔﺠـﺮ ﺇﱃ ﻏﺮﻭـﺎ ﻭﻛـﻞ
ﻣﻨﻬﻤﺎ ﻻ ﺗﺼﺢ ﺇﺭﺍﺩﺗﻪ ﻫﻨﺎ ﻓﻴﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﻮﻗﺖ ﻭﻫﻮ ﺇﻣﺎ ﳏﺪﻭﺩ ﺃﻭ ﻏﲑ ﳏﺪﻭﺩ ﺍﻷﻭﻝ ﺃﺣـﺪ ﺍﻷﻭﻗـﺎﺕ ﺍﶈـﺪﻭﺩﺓ ﻭﻫـﻮ ﻭﻗـﺖ
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www.madinah.in
Madinah Gift Centre
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ﻳﻦ َ ُ ْ ۘ﴾ روﻋﻲ ﻓﻴﻪ ﻣﻌﲎ ﻣﻦ وﰲ ﺿﻤﲑ ﻳﻘﻮل ﻟﻔﻈﻬﺎ ﴿ ُ ٰ وﻣﺎ ُْﻢ ِ ُ ْ ِ
)(٣ )(٢ )(١
ﻣﻨﻮا﴾ ﺑﺈﻇﻬﺎر ﺧﻼ ف ﺪﻋﻮن اﻟﻠ َ َواﻟﺬِ ْ َ
ﻳﺨ ِ ُ ْ َ ﺑﻤﺆﻣﻨ ِ ْ َ )(۸ ﴿َ َ
ﻭﻗﻒ ﻻﺯﻡ
:ﺃﻱ ﺿﺮﺭﻩ ﻋﺎﺋﺪ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ?ﺃﻱ ﺍﻟﻜﻔﺮ١٢ .ﺹ
ﻔﺴ ُ ْﻢ﴾ ﻷن وﺑﺎل ﺧﺪاﻋﻬﻢ) (٦راﺟﻊ إﻻ أ َ ْ ُ َ
ﺪﻋﻮن ِ ۤ
ﻳﺨ ِ ُ ْ َ ﻣﺎ أﺑﻄﻨﻮه ﻣﻦ اﻟﻜﻔﺮ ﻟﻴﺪﻓﻌﻮا ﻋﻨﻬﻢ أﺣﻜﺎﻣﻪ اﻟﺪﻧﻴﻮﻳﺔ ﴿ َ َ
)(٥
وﻣﺎ ُ ٰ
)(٤
ﺍﳋﺪﺍﻉ ﲝﺴﺐ ﺍﻟﻈﺎﻫﺮ ﻟﻠﻤﺆﻣﻨﲔ١٢ .ﻙ
ﺍﻟﻨﺸﻮﺭ ﻭﺍﳊﺴﺎﺏ ﺇﱃ ﺩﺧﻮﻝ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﺭ ﻭﺍﻟﺜﺎﱐ ﻣﺎ ﻻ ﻳﻨﺘﻬﻲ ﻭﻫﻮ ﺍﻷﺑﺪ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺬﻱ ﻻ ﺍﻧﻘﻄﺎﻉ ﻟﻪ ﻭﻳﺆﺧـﺬ
ﻣﻦ ﻛﻼﻡ ﺍﻟﻘﺎﺿﻲ ﻭﻏﲑﻩ ﺗﺮﺟﻴﺢ ﺍﻟﺜﺎﱐ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻫﻢ ﲟﺆﻣﻨﲔ[ ﺇﻧﻜﺎﺭ ﻣﺎ ﺍﺩﻋﻮﻩ ﻭﻧﻔﻲ ﻣﺎ ﺍﻧﺘﺤﻠﻮﺍ ﺇﺛﺒﺎﺗﻪ ﻭﺍﻵﻳـﺔ ﺗـﺪﻝ ﻋﻠـﻰ ﺃﻥ ﻣـﻦ ﺍﺩﻋـﻰ ﺍﻹﳝـﺎﻥ ﻭﺧـﺎﻟﻒ ﻗﻠﺒـﻪ ﻟـﺴﺎﻧﻪ )(١
ﺑﺎﻻﻋﺘﻘﺎﺩ ﱂ ﻳﻜﻦ ﻣﺆﻣﻨﺎ") .ﺑﻴﻀﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺭﻭﻋﻲ ﻓﻴﻪ ﻣﻌﲎ ﻣﻦ ...ﺇﱁ[ ﺃﻱ :ﻭﺣﺪ ﺍﻟﻀﻤﲑ ﰲ ½ﻳﻘﻮﻝ¼ ﺑﺎﻋﺘﺒﺎﺭ ﻟﻔﻆ ½ﻣﻦ¼ ﻭﲨﻌﻪ ﰲ ﻗﻮﻟﻪ½ :ﺁﻣﻨﺎ¼ ﻭﻗﻮﻟﻪ½ :ﻭﻣﺎ ﻫـﻢ¼ )(٢
ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﻨﺎﻫﺎ؛ ﻷﻥ ﻛﻠﻤﺔ ½ﻣﻦ¼ ﺗﺼﻠﺢ ﻟﻠﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ ] :ﳜٰﺪﻋﻮﻥ ﺍﷲ ...ﺇﱁ[ ﺍﺳﺘﺌﻨﺎﻑ ﻭﻗﻊ ﺟﻮﺍﺑﺎ ﻋﻦ ﺳﻮﺍﻝ ﻳﻨﺴﺎﻕ ﺇﻟﻴﻪ ﺍﻟﺬﻫﻦ ﻛﺄﻧﻪ ﻗﻴﻞ ﻣﺎ ﳍﻢ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻭﻫﻢ ﻏﲑ ﻣـﺆﻣﻨﲔ )(٣
ﻓﻘﻴﻞ ½ﳜﺎﺩﻋﻮﻥ¼ ﻭﺇﳕﺎ ﺃﺧﺮﺝ ﰲ ﺯﻧﺔ ﻓﺎﻋﻞ ﻟﻠﻤﺒﺎﻟﻐﺔ .ﻭﺧﺪﺍﻋﻬﻢ ﻣﻊ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻴﺲ ﻋﻠـﻰ ﻇـﺎﻫﺮﻩ؛ ﻷﻧـﻪ ﻻ ﲣﻔـﻰ ﻋﻠﻴـﻪ
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ﺧﺎﻓﻴﺔ ﻭﻷﻢ ﱂ ﻳﻘﺼﺪﻭﺍ ﺧﺪﻳﻌﺘﻪ ﺑﻞ ﺍﳌﺮﺍﺩ ﺇﻣﺎ ﳐﺎﺩﻋﺔ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﻩ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺣـﺬﻑ ﺍﳌـﻀﺎﻑ ﺃﻭ ﻋﻠـﻰ ﺃﻥ ﻣﻌﺎﻣﻠـﺔ
ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻌﺎﻣﻠﺔ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﺧﻠﻴﻔﺘﻪ ﰲ ﺃﺭﺿﻪ ﻭﺍﻟﻨﺎﻃﻖ ﻋﻨﻪ ﺑﺄﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴـﻪ ﻣـﻊ ﻋﺒـﺎﺩﻩ ﻓﻔﻴـﻪ ﺭﻓـﻊ
ﺩﺭﺟﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺚ ﺟﻌﻞ ﺧﺪﺍﻋﻪ ﺧﺪﺍﻋﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺑﻴﻀﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﺎ ﺃﺑﻄﻨﻮﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﺪﺍﻉ ﻫﺎﻫﻨﺎ ﺍﻟﻨﻮﻉ ﺍﳋﺎﺹ ﻣﻨﻪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻟﻴﺪﻓﻌﻮﺍ ﻋﻨﻬﻢ ﺃﺣﻜﺎﻣﻪ[ ﺃﺷـﺎﺭ ﺑـﻪ ﺇﱃ ﺑﻴـﺎﻥ ﺍﻟﻐـﺮﺽ ﻣـﻦ ﺍﳋـﺪﺍﻉ ﻭﻗﻮﻟـﻪ½ :ﺍﻟﺪﻧﻴﻮﻳـﺔ¼ ﻛﺎﻟﻘﺘـﻞ ﻭﺍﻷﺳـﺮ ﻭﺿـﺮﺏ ﺍﳉﺰﻳـﺔ )(٥
ﻭﻛﺪﺧﻮﳍﻢ ﰲ ﺳﻠﻚ ﺍﳌﺆﻣﻨﲔ ﰲ ﺍﻹﻛﺮﺍﻡ ﻭﺍﻹﻋﻈﺎﻡ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻏﺮﺍﺽ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻭﺑﺎﻝ ﺧﺪﺍﻋﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﻛﻴﻒ ﳜﺪﻉ ﺍﻟﻌﺎﻗﻞ ﻧﻔﺴﻪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻳﻌﻠﻤﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺸﻌﺮ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻌﻠﻢ ﻛﻤﺎ ﺟﺎﺀ ﻻ ﲟﻌﲎ ﺍﻹﺩﺭﺍﻙ ﺑﺎﳊﻮﺍﺱ ﺍﳋﻤﺴﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻛﻤﺎ ﻫﻮ ﺃﺻﻠﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺃﻥ ﺧﺪﺍﻋﻬﻢ ﻷﻧﻔﺴﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻝ ½ﻳـﺸﻌﺮﻭﻥ¼ ﳏـﺬﻭﻑ ﻟﻠﻌﻠـﻢ ﺑـﻪ ﺃﻭ ﺗﻘـﺪﻳﺮﻩ½ :ﺇﻥ ﺍﷲ ﻳﻄﻠـﻊ ﻧﺒﻴـﻪ ﻋﺰﻭﺟـﻞ )(٨
ﻭﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻛﺬﻢ¼") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻭﺍﳌﺨﺎﺩﻋﺔ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻭﳏﺼﻠﻪ ﺃﻥ ﺍﳋﺪﻳﻌﺔ ﺍﳊﻴﻠﺔ ﻭﺍﳌﻜﺮ ﻭﺇﻇﻬﺎﺭ ﺧﻼﻑ ﺍﻟﺒﺎﻃﻦ ﻓﻬـﻲ ﲟﱰﻟـﺔ )(٩
ﺍﻟﻨﻔﺎﻕ ﻭﻫﻲ ﻣﺴﺘﺤﻴﻠﺔ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻴﻐﺔ ﺍﳌﻔﺎﻋﻠﺔ ﺗﻘﺘﻀﻲ ﺍﳌﺸﺎﺭﻛﺔ ﻓﺄﺷﺎﺭ ﺇﱃ ﺟﻮﺍﺑﻪ ﲟﺎ ﺫﻛﺮ ﻭﳏـﺼﻠﻪ ﺃـﺎ ﻫﻨـﺎ ﻟﻴـﺴﺖ
ﻋﻠﻰ ﺑﺎﺎ ﻭﻗﻮﻟﻪ½ :ﻭﺫﻛﺮ ﺍﷲ ...ﺇﱁ¼ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺁﺧﺮ ﺗﻘﺪﻳﺮﻩ½ :ﻛﻴﻒ ﳜﺎﺩﻉ ﺍﷲ ﺗﻌﺎﱃ¼ ﺃﻱ :ﳛﺘﺎﻝ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﻌﻠﻢ ﺍﻟـﻀﻤﺎﺋﺮ
ﻓﻜﻴﻒ ﻗﻴﻞ½ :ﳜﺎﺩﻋﻮﻥ ﺍﷲ¼ ﻓﺄﺟﺎﺏ ﻋﻨﻪ ﲟﺎ ﺫﻛﺮ ﻭﳏﺼﻠﻪ ﺃﻥ ﺍﻵﻳﺔ ﻣﻦ ﻗﺒﻴﻞ ﺍﻻﺳﺘﻌﺎﺭﺓ ﺍﻟﺘﻤﺜﻴﻠﻴﺔ ﺣﻴﺚ ﺷﺒﻪ ﺣـﺎﳍﻢ ﰲ ﻣﻌﺎﻣﻠﺘـﻬﻢ
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ﻣﺮﺿﺎ ﴾ ﲟﺎ أﻧﺰﻟﻪ
اﷲ َ َ ً ﻣﺮض﴾ ﺷﻚ وﻧﻔﺎق ﻓﻬﻮ ﳝﺮض ﻗﻠﻮﺑﻬﻢ أي :ﻳﻀﻌﻔﻬﺎ ﴿ َ َ َ
ﻓﺰاد ُُﻢ ُ
)(٣ )(٢
ن﴿ ِ ْ ُ ُ ْ
ﻗﻠﻮﺑ ِ ِ ْﻢ )ٌ َ (١ َ وﻣﺎ َ ْﳜ َﺪ ُﻋ ْﻮ
:ﻷﻫﻞ ﺍﻟﻜﻮﻓﺔ١٢ .ﻙ :ﻟﻸﻛﺜﺮ١٢ .ﻙ
ﺎﻧﻮا ﻳ ُﻜَﺬُْﺑﻮَن ) ﴾(۱۰ﺑﺎﻟﺘﺸﺪﻳﺪ) (٦أي :ﻧﺒﻲ اﷲ ،وﺑﺎﻟﺘﺨﻔﻴﻒ ﻋﺬاب َ ِ ْ ٌ
أﻟﻴﻢ﴾ ﻣﺆﻟﻢ ﴿ ِ َﺑﻤﺎ َ ُ ْ ﻣﻦ اﻟﻘﺮآن ﻟﻜﻔﺮﻫﻢ ﺑﻪ ﴿ َ َوﻟ ُ ْﻢ َ َ ٌ
)(٥ )(٤
ﷲ ﺗﻌﺎﱃ ﲝﺎﻝ ﺍﳌﺨﺎﺩﻉ ﻣﻊ ﺻﺎﺣﺒﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻘﺒﺢ ﺃﻭ ﻣﻦ ﺑﺎﺏ ﺍﺎﺯ ﺍﻟﻌﻘﻠﻲ ﰲ ﺍﻟﻨﺴﺒﺔ ﺍﻹﻳﻘﺎﻋﻴـﺔ ﻭﺃﺻـﻞ ﺍﻟﺘﺮﻛﻴـﺐ ﳜـﺎﺩﻋﻮﻥ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻮﺭﻳﺔ ﺣﻴﺚ ﺫﻛﺮ ﻣﻌﺎﻣﻠﺘﻬﻢ ﷲ ﺗﻌﺎﱃ ﺑﻠﻔﻆ ﺍﳋﺪﺍﻉ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﰲ ﻗﻠﻮﻢ ...ﺇﱁ[ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳊﺴﻲ ﻭﻫﻮ ﺍﳊﺮﻗﺔ ﻭﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ½ :ﳝﺮﺽ ﻗﻠـﻮﻢ¼ ﺇﱄ ﺍﳊـﺴﻲ ﻭﻳﻄﻠـﻖ ﻋﻠـﻰ ﺍﳌﻌﻨـﻮﻱ )(١
ﻭﻫﻮ ﺍﻟﺸﻚ ﻭﺍﻟﻨﻔﺎﻕ") .ﺻﺎﻭﻱ"(
0
0
ﻗﻮﻟﻪ] :ﻧﻔﺎﻕ[ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﻌﲎ ﺍﺎﺯﻱ") .ﲨﻞ"](٢٥ ،ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﳝﺮﺽ ﻗﻠﻮﻢ[ ﻫﺬﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ") .ﲨﻞ"](٢٥ ،ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﲟﺎ ﺃﻧﺰﻟﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺃﻥ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻳﺰﻳﺪ ﺍﻟﻜﺎﻓﺮ ﻭﺍﳌﻨﺎﻓﻖ ﻣﺮﺿﺎ ﲟﻌـﲎ ﻛﻔـﺮﺍ ﻭﺷـﻜﺎ ﻓﻴﻨـﺸﺄ ﻋﻨـﻪ ﺍﳌـﺮﺽ )(٤
ﺍﳊﺴﻲ ﻛﻤﺎ ﻳﺰﻳﺪ ﺍﳌﺆﻣﻦ ﺇﳝﺎﻧﺎ ﻓﻴﻨﺸﺄ ﻋﻨﻪ ﺍﻟﺒﻬﺠﺔ ﻭﺍﻟﺴﺮﻭﺭ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﺆﱂ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻓﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻭﻫﻮ ﺍﻷﻛﺜﺮ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﺸﺪﻳﺪ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺃﺩﺍﺀ ﳌﺎ ﺍﻟﺘﺰﻣﻪ ﰲ ﺑﺎﺏ ﺍﳌﻮﺍﺿﻊ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺑﺎﻟﻜﻔﺮ ﻭﺍﻟﺘﻌﻮﻳﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻢ ﻛﺎﻧﻮﺍ ﻣﻔﺴﺪﻳﻦ ﺑﻜﻼ ﻧﻮﻋﻲ ﺍﻟﻔﺴﺎﺩ ﻣﻦ ﺍﻟﻀﻼﻝ ﻭﺍﻹﺿﻼﻝ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺑﺬﻟﻚ[ ﺃﻱ :ﻟﻴﺲ ﻋﻨﺪﻫﻢ ﺷﻌﻮﺭ ﺑﺎﻹﻓﺴﺎﺩ ﻟﻄﻤﺲ ﺑﺼﲑﻢ ﻭﻋﱪ ﺑﺎﻟﺸﻌﻮﺭ ﺩﻭﻥ ﺍﻟﻌﻠـﻢ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃـﻢ ﱂ ﻳـﺼﻠﻮﺍ ﺇﱃ ﺭﺗﺒـﺔ )(٨
ﺍﻟﺒﻬﺎﺋﻢ ﲤﺘﻨﻊ ﻣﻦ ﺍﳌﻀﺎﺭ ﻓﻼ ﺗﻘﺮﺎ ﻟﺸﻌﻮﺭﻫﺎ ﲞﻼﻑ ﻫﺆﻻﺀ ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪٓ ] :
ﺍﻟﺴﻔﻬﺎﺀ[ ﺍﻟﺴﻔﻪ ﺧﻔﺔ ﻋﻘﻞ ﻭﺳﺨﺎﻓﺔ ﺭﺃﻱ ،ﻳﻮﺭﺛﻬﻤﺎ ﻗﺼﻮﺭ ﺍﻟﻌﻘﻞ ﻭﻳﻘﺎﺑﻠﻪ ﺍﳊﻠﻢ ﻭﺍﻷﻧﺎﺓ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٩
) (١٠ﻗﻮﻟﻪ] :ﺃﻻ ﺇﻢ ...ﺇﱁ[ ﺭﺩ ﻋﻠﻴﻬﻢ ﲜﻤﻠﺔ ﻣﺆﻛﺪﺓ ﺑﺄﺭﺑﻊ ﺗﺄﻛﻴﺪﺍﺕ ﻭﺇﳕﺎ ﻋﱪ ﻫﻨﺎ ﺑﺎﻟﻌﻠﻢ؛ ﻷﻥ ﺍﻟﺴﻔﻪ ﻣﻌﻘﻮﻝ ﲞﻼﻑ ﺍﻟﻔﺴﺎﺩ ﻓﺈﻧـﻪ
ﻣﺸﺎﻫﺪ ﻓﻠﺬﻟﻚ ﻋﱪ ﻫﻨﺎ ﺑﺎﻟﻌﻠﻢ ﻭﻫﻨﺎﻙ ﺑﺎﻟﺸﻌﻮﺭ") .ﺻﺎﻭﻱ"(
) (١١ﻗﻮﻟﻪ] :ﻭﺇﺫﺍ ﻟﻘﻮﺍ ...ﺇﱁ[ ﺑﻴﺎﻥ ﳌﻌﺎﻣﻠﺘﻬﻢ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﻔﺎﺭ ﻭﺳﺒﺐ ﻧـﺰﻭﻝ ﺍﻵﻳـﺔ ﺃﻥ ﺃﺑـﺎﺑﻜﺮ ﻭﻋﻤـﺮ ﻭﻋﻠﻴـﺎ ﺭﺿـﻮﺍﻥ ﺍﷲ ﺗﻌـﺎﱃ
ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ﺗﻮﺟﻬﻮﺍ ﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ :ﻫﻠـﻢ ﺃﻧـﺖ ﻭﺃﺻـﺤﺎﺑﻚ ﻭﺍﺧﻠـﺺ ﻣﻌﻨـﺎ ،ﻓﻘـﺎﻝ ﻟـﻪ:
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:ﺗﻮﻛﻴﺪ ﻟﻘﻮﻟﻪ :ﺇﻧﺎ ﻣﻌﻜﻢ١٢ .
ون ) ﴾(۱۴ﺑﻬﻢ ﺑﺈﻇﻬﺎر
ﻣﺴﺘ ْﺰ ِ ُء ْ َ
ﻧﺤﻦ ُ ْ َ
إﻧﻤﺎ َ ْ ُﻣﻌﻜ ُْﻢ ﴾ ﰲ اﻟﺪﻳﻦ ﴿ ِ َ
ﻗﺎﻟﻮا ِإﻧﺎ َ َ ﻣﻨﻬﻢ ورﺟﻌﻮا ﴿ ا ِ ٰ َ ٰ
ﺷﻴﻄ ِ ْﻨ ِ ِ ْﻢ ﴾ رؤﺳﺎﺋﻬﻢ ﴿ َ ُ ْۤ
ﻃﻐﻴﺎﻧ ِ ِ ْﻢ﴾ ﺑﺘﺠﺎوزﻫﻢ) (١اﳊﺪ ﰲ اﻟﻜﻔﺮ ﺰئ ﺑ ِ ِ ْﻢ﴾ ﳚﺎزﻳﻬﻢ ﺑﺎﺳﺘﻬﺰاﺋﻬﻢ ﴿ َ َ ُ
وﻳﻤﺪ ُْﻢ﴾ ﳝﻬﻠﻬﻢ ﴿ ِ ْ ُ ْ َ ﺴﺘ ْ ِ ُاﻹﳝﺎنَ ﴿ .اﷲ ُ َ ْ َ
:ﻣﺒﺘﺪﺃ: ١٢ .ﺧﱪ١٢ .
رﺑﺤﺖ ﻳﻦ ْ
اﺷ َ َ ُوا اﻟﻀﻠ ٰﻠ ََﺔ ِﺑﺎﻟْ ُ ٰﺪى ﴾أي :اﺳﺘﺒﺪﻟﻮﻫﺎ ﺑﻪ ﴿ َ َﻓﻤﺎ َ ِ َ ْ ﻮن ) ﴾(۱۵ﻳﺘـﺮددون ﲢﲑا ﺣﺎل﴿ .ا ُو ٓﻟ ٰ ِ َﻚ ِ
اﻟﺬ ْ َ ﴿ََْ
ﻌﻤ ُ ْ َ
:ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺇﺳﻨﺎﺩ ﺍﻟﺮﺑﺢ ﻟﻠﺘﺠﺎﺭﺓ ﳎﺎﺯ ﻋﻘﻠﻲ ﻭﺣﻘﻪ ﺃﻥ ﻳﺴﻨﺪ ﻟﻠﺘﺎﺟﺮ١٢ .
ﻳﻦ ) ﴾(۱۶ﻓﻴﻤﺎ ﻓﻌﻠﻮا. ﺗﺠﺎرﺗ ُ ُ ْﻢ﴾ أي :ﻣﺎ رﲝﻮا ﻓﻴﻬﺎ ﺑﻞ ﺧﺴﺮوا ﳌﺼﲑﻫﻢ إﱃ اﻟﻨﺎر اﳌﺆﺑﺪة ﻋﻠﻴﻬﻢ ﴿ َ َ
وﻣﺎ َﺎﻧ ُـْﻮا ُﻣ ْ َﺘﺪِ ْ َ َ َ
:ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﺳﺘﻮﻗﺪ ﲟﻌﲎ ﺃﻭﻗﺪ ﻻ ﻋﻠﻰ ﺍﻟﻄﻠﺐ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺰﳐﺸﺮﻱ ﻭﺃﺷﻴﺎﻋﻪ١٢ .ﻙ
ﺣﻮ َﻟ ٗ﴾ ﻓﺄﺑﺼﺮ أﺿﺎءت﴾ أﻧﺎرت ﴿ َﻣﺎ َ ْﻧﺎرا﴾ ﰲ ﻇﻠﻤﺔ ﴿ َﻓﻠ َۤﻤﺎ َ َ ٓ َ ْ اﺳﺘﻮﻗﺪ﴾ أوﻗﺪ ﴿ َ ً
اﻟﺬي ْ َ ْ َ َﻛﻤﺜﻞ ِﻣﺜﻠُ ُ ْﻢ﴾ ﺻﻔﺘﻬﻢ ﰲ ﻧﻔﺎﻗﻬﻢ ﴿ َ َ َ ِ
﴿ََ
8ﺃﻱ ﺍﳌﺴﺘﻮﻗﺪ١٢ .ﻙ
:ﻛﻤﺎ ﺃﻥ ﺇﻓﺮﺍﺩﻩ ﰲ ﺍﺳﺘﻮﻗﺪ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻠﻔﻆ١٢ .ﻙ
ون ِ
ْ ُْ َ ﻳﺒ
ُ ﻻ ٍ ﺖ ﻊ اﻟﻀﻤﲑ ﻣﺮاﻋﺎة ﳌﻌﲎ اﻟﺬي ﴿ َ َ ُ ْ ْ ٰ
ُ
ﻇﻠﻤ ُ ِ ﻢ َ َ
وﺗﺮﻛ ﺑﻨﻮْر ِ ِ ْﻢ﴾) (٢أﻃﻔﺄه) (٣وﲨ
ﳑﻦ ﳜﺎﻓﻪ ﴿ذَ َ َﺐ اﷲُ ِ ُواﺳﺘﺪﻓﺄ وأﻣﻦ ّ
) ﴾(۱۷ﻣﺎ ﺣﻮﳍﻢ ﻣﺘﺤﲑﻳﻦ ﻋﻦ اﻟﻄﺮﻳﻖ ﺧﺎﺋﻔﲔ ﻓﻜﺬﻟﻚ ﻫﺆﻻء آﻣﻨﻮا ﺑﺈﻇﻬﺎر ﻛﻠﻤﺔ اﻹﳝﺎن ﻓﺈذا ﻣﺎﺗﻮا ﺟﺎءﻫﻢ اﳋﻮف
: : ﺣﺎﻝ١٢ .
: ﺣﺎﻝ١٢ . ﻣﻔﻌﻮﻝ١٢.
0
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﴿ ِ ۤ ْ َذاﻧ ِ ِ ْﻢ َ
ﻣﻦ﴾ أﺟﻞ ﴿ َ
اﻟﺼﻮاﻋ ِِﻖ﴾ ......................................................................
ﻣﺮﺣﺒﺎ ﺑﺎﻟﺸﻴﺦ ﻭﺍﻟﺼﺪﻳﻖ ،ﻭﻟﻌﻤﺮ ﻣﺮﺣﺒﺎ ﺑﺎﻟﻔﺎﺭﻭﻕ ﺍﻟﻘﻮﻱ ﰲ ﺩﻳﻨﻪ ،ﻭﻟﻌﻠﻲ ﻣﺮﺣﺒﺎ ﺑﺎﺑﻦ ﻋﻢ ﺍﻟﻨﱯ )ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ،ﻓﻘﺎﻝ
ﻟﻪ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ :ﺍﺗﻖ ﺍﷲ ﻭﻻ ﺗﻨﺎﻓﻖ ،ﻓﻘﺎﻝ ﻣـﺎ ﻗﻠـﺖ ﺫﻟـﻚ ﺇﻻ ﻟﻜـﻮﻥ ﺇﳝـﺎﱐ ﻛﺈﳝـﺎﻧﻜﻢ ،ﻓﻠﻤـﺎ ﺗﻮﺟﻬـﻮﺍ ﻗـﺎﻝ
ﳉﻤﺎﻋﺘﻪ :ﺇﺫﺍ ﻟﻘﻮﻛﻢ ﻓﻘﻮﻟﻮﺍ ﻣﺜﻞ ﻣﺎ ﻗﻠﺖ ،ﻓﻘﺎﻟﻮﺍ :ﱂ ﻧﺰﻝ ﲞﲑ ﻣﺎ ﻋﺸﺖ ﻓﻴﻨﺎ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﺘﺠﺎﻭﺯﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﺿﺎﻓﺔ ﻣﻦ ﺇﻓﺎﺿﺔ ﺍﳌﺼﺪﺭ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺑﻨﻮﺭﻫﻢ[ ﻭﺍﻟﺒﺎﺀ ﻓﻴﻪ ﻟﻠﺘﻌﺪﻳﺔ ﻭﻫﻲ ﻣﺮﺍﺩﻓﺔ ﻟﻠﻬﻤﺰﺓ ﰲ ﺍﻟﺘﻌﺪﻳﺔ ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﳉﻤﻬﻮﺭ ﻭﺯﻋـﻢ ﺍﳌـﱪﺩ ﺃﻥ ﺑﻴﻨـﻬﻤﺎ ﻓﺮﻗـﺎ ﻭﻫـﻮ ﺃﻥ )(٢
ﺍﻟﺒﺎﺀ ﻳﻠﺰﻡ ﻓﻴﻬﺎ ﻣﺼﺎﺣﺒﺔ ﺍﻟﻔﻌﻞ ﻟﻠﻤﻔﻌﻮﻝ ﰲ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻭﺍﳍﻤﺰﺓ ﻻ ﻳﻠﺰﻡ ﻓﻴﻬﺎ ﺫﻟﻚ") .ﲨﻞ"](٣١ ،ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻃﻔﺄﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺫﻫﺎﺏ ﺍﻟﻨﻮﺭ ﺑﺎﻟﻜﻠﻴﺔ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻋﻦ ﺍﻟﻀﻼﻟﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻻ ﻳﺮﺟﻌﻮﻥ ﻣﻦ ﺭﺟﻊ ﺍﻟﻼﺯﻡ ﺩﻭﻥ ﺍﳌﺘﻌﺪﻱ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺍﻟﺴﺤﺎﺏ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺃﻃﻠﻖ ﺍﻟﺴﻤﺎﺀ ﻭﺃﺭﻳﺪ ﺑﻪ ﺍﻟﺴﺤﺎﺏ ﻷﻥ ﺍﳌﻄﺮﻣﻮﺿﻌﻪ ﺍﻟﺴﺤﺎﺏ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(]ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﳌﻠﻚ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﳌﻌﺎﻥ ﺳﻮﻃﻪ[ ﻭﺳﻮﻃﻪ ﺁﻟﺔ ﻣﻦ ﻧﺎﺭ ﻳﺰﺟﺮ ﺎ ﺍﻟﺴﺤﺎﺏ ﻭ½ﻳﺰﺟﺮ¼ ﺑﻀﻢ ﺍﳉﻴﻢ ﻣﻦ ﺑﺎﺏ ½ﻧﺼﺮ¼ ﺃﻱ :ﻳﺴﻮﻗﻪ") .ﲨﻞ"( )(٧
ﻗﻮﻟﻪ] :ﺃﻱ :ﺃﻧﺎﻣﻠﻬﺎ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﺎﺯ ﺍﻟﻠﻐﻮﻱ ﻭﻫﻮ ﺇﻃﻼﻕ ﺍﻟﻜﻞ ﻋﻠﻰ ﺍﳉﺰﺀ ﻭﻧﻜﺘﺔ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﺑﺎﻷﺻﺎﺑﻊ ﺍﻹﺷﺎﺭﺓ ﺇﱃ )(٨
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2
:ﻣﻔﻌﻮﻝ ﻟﻪ ﻟﻠﺠﻌﻞ ﺍﳌﻌﻠﻞ ﺑﻘﻮﻟﻪ ﻣﻦ ﺍﻟﺼﻮﺍﻋﻖ١٢ . :ﺍﻹﺿﺎﻓﺔ ﺑﻴﺎﻧﻴﺔ١٢ .
اﻟﻤﻮت﴾ ﻣﻦ ﲰﺎﻋﻬﺎ .ﻛﺬﻟﻚ ﻫﺆﻻء) :(٢إذا ﻧﺰل اﻟﻘﺮآن وﻓﻴﻪ ذﻛﺮ
ﺣﺬر﴾ ﺧﻮف ﴿ ْ َ ْ ِ
ﺷﺪة ﺻﻮت اﻟﺮﻋﺪ ﻟﺌﻼ ﻳﺴﻤﻌﻮﻫﺎ ﴿ َ َ َ
)(١
اﻟﻜﻔﺮ اﳌﺸﺒﻪ ﺑﺎﻟﻈﻠﻤﺎت) (٣واﻟﻮﻋﻴﺪ ﻋﻠﻴﻪ اﳌﺸﺒﻪ ﺑﺎﻟﺮﻋﺪ واﳊﺠﺞ اﻟﺒﻴﻨﺔ اﳌﺸﺒﻬﺔ ﺑﺎﻟﱪق ،ﻳﺴﺪون آذاﻢ) (٤ﻟﺌﻼ ﻳﺴﻤﻌﻮه
:ﺍﳉﻤﻠﺔ ﺍﻋﺘﺮﺍﺽ ﻻ ﳏﻞ ﳍﺎ١٢ .ﻣﺪ ِ
ﻳﻦ ) ﴾(۱۹ﻋﻠﻤﺎ وﻗﺪرة) (٥ﻓﻼ ﻳﻔﻮﺗﻮﻧﻪ).(٦ ﻣﺤﻴﻂ ِﺑﺎ ْﻜ ٰ ِ ِ ْ َ ﻓﻴﻤﻴﻠﻮا إﱃ اﻹﳝﺎن وﺗﺮك دﻳﻨﻬﻢ ،وﻫﻮ ﻋﻨﺪﻫﻢ ﻣﻮت ﴿ و اﷲ ُ ُ ِ
وإذا أ َ ْﻇﻠ ََﻢ ﻋَﻠَﻴْ ِ ْﻢ
ﻓﻴ ِ﴾ أي :ﰲ ﺿﻮﺋﻪ)ۤ َ ِ َ ﴿ (٧ ﺼﺎر ُْﻢ﴾ ﻳﺄﺧﺬﻫﺎ ﺑﺴﺮﻋﺔ ﴿ ُ َ ۤ
ﻠﻤﺎ َ َ َ َ
اﺿﺂءﻟ ُ ْﻢ ﻣ َ ْ
ﺸﻮا ِ ْ ﻳﺨﻄﻒ أَ ْ َ َ
﴿ﻳَ َﺎدُ﴾ ﻳﻘﺮب ﴿ ْاﻟ َ ْ ُق َ ْ َ ُ
ﻗﺎﻣﻮا﴾ وﻗﻔﻮا ،ﲤﺜﻴﻞ ﻹزﻋﺎج) (٨ﻣﺎ ﰲ اﻟﻘﺮآن ﻣﻦ اﳊﺠﺞ ﻗﻠﻮﺑﻬﻢ وﺗﺼﺪﻳﻘﻬﻢ ِﳌﺎ ﲰﻌﻮا ﻓﻴﻪ ﳑﺎ ﳛﺒﻮن ووﻗﻮﻓﻬﻢ َ ُْ
ﺇﺩﺧﺎﳍﺎ ﻋﻠﻰ ﻏﲑ ﺍﳌﻌﺘﺎﺩ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﺷﺪﺓ ﺍﻟﺼﻮﺕ ﻓﻜﺄﻢ ﺟﻌﻠﻮﺍ ﺍﻷﺻﺎﺑﻊ ﲨﻴﻌﻬﺎ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺷﺪﺓ ﺻﻮﺕ ﺍﻟﺮﻋﺪ[ ﺃﻱ :ﺍﳌﻠﻚ ﻛﻤﺎ ﺭﻭﻱ ﺃﻧﻪ ﺇﺫﺍ ﺍﺷﺘﺪ ﻏﻀﺒﻪ ﻋﻠﻰ ﺍﻟـﺴﺤﺎﺏ ﻃـﺎﺭﺕ ﻣـﻦ ﻓﻴـﻪ ﺍﻟﻨـﺎﺭ ﻓﺘـﻀﻄﺮﺏ ﺇﺟـﺮﺍﻡ )(١
ﺍﻟﺴﺤﺎﺏ ﻭﺗﺮﺗﻌﺪ .ﻓﻬﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﻇﺎﻫﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺮﻋﺪ ﻫﻮ ﺍﳌﻠﻚ ﻭﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ ﺻﻮﺗﻪ ﺗﻜﻮﻥ ﺍﻹﺿﺎﻓﺔ ﺑﻴﺎﻧﻴـﺔ ﺃﻱ :ﺷـﺪﺓ
ﺻﻮﺕ ﻫﻮ ﺍﻟﺮﻋﺪ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻛﺬﻟﻚ ﻫﺆﻻﺀ[ ﻫﺬﺍ ﺷﺮﻭﻉ ﰲ ﺑﻴﺎﻥ ﺣﺎﻝ ﺍﳌﺸﺒﻪ ﺑﻌﺪ ﺑﻴﺎﻥ ﺣﺎﻝ ﺍﳌﺸﺒﻪ ﺑﻪ ،ﻭﻫﺬﺍ ﺍﻟﺘﻮﺯﻳﻊ ﰲ ﻛﻼﻣﻪ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻵﻳﺔ ﻣﻦ ﻗﺒﻴﻞ )(٢
ﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﺍﳌﻔﺮﺩﺓ ﻭﺣﺎﺻﻠﻬﺎ ﲦﺎﻧﻴﺔ ﲬﺴﺔ ﻫﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺃﻭﳍﺎ ﺍﺧﺘﺼﺎﺭ ﻭﻫﻮ ﻗﻮﻟﻪ½ :ﺇﺫﺍ ﻧﺰﻝ ﺍﻟﻘـﺮﺁﻥ ...ﺇﱁ¼ ﻭﻛـﺎﻥ ﻋﻠﻴـﻪ ﺃﻥ
ﻳﻘﻮﻝ ﺍﳌﺸﺒﻪ ﺑﺎﳌﻄﺮ ﺃﻱ :ﰲ ﺃﻥ ﻛﻼ ﻣﺎﺩﺓ ﺍﳊﻴﺎﺓ ﻭﺍﻟﺜﻼﺛﺔ ﻇﺎﻫﺮﺓ ﻣﻦ ﻛﻼﻣﻪ ،ﻭﺍﳋﺎﻣﺲ ﻳﺆﺧﺬ ﻣﻦ ﻗﻮﻟﻪ½ :ﻳﺴﺪﻭﻥ ﺁﺫﺍﻢ ...ﺇﱁ¼
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ﻭﺍﻟﺜﻼﺛﺔ ﺍﻟﺒﺎﻗﻴﺔ ﺗﺄﰐ ﰲ ﻗﻮﻟﻪ½ :ﲤﺜﻴﻞ ﻹﺯﻋﺎﺝ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ...ﺇﱁ¼ ﻫﺬﺍ ﻭﺍﻷﻗﺮﺏ ﺃﻥ ﻟﻔﻆ ﺍﻵﻳﺔ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺘﺸﺒﻴﻪ ﺍﳌﺮﻛﺐ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﳌﺸﺒﻪ ﺑﺎﻟﻈﻠﻤﺎﺕ[ ﺃﻱ :ﰲ ﻋﺪﻡ ﺍﻻﻫﺘﺪﺍﺀ ﻟﻠﺤﺠﺔ ﻭﰲ ﺍﳊﲑﺓ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ ﺑﺎﻟﺮﻓﻊ ﻧﻌﺖ ﻟﺬﻛﺮ ﺍﻟﻜﻔﺮ ﻭﻛـﺬﺍ ﻗﻮﻟـﻪ )(٣
ﺸﺒ ﻬﺔﹸ ﺑﺎﻟﱪﻕ¼ ﺃﻱ :ﰲ ﻇﻬﻮﺭﻩ .ﻓﺮﻓﻊ ﺍﻟﺜﻼﺛﺔ ﺃﻧـﺴﺐ ﻟﻜـﻮﻥ ﺍﳌﻄـﺮ ﻓﻴـﻪ ﺍﻟﺜﻼﺛـﺔ
ﺍﳌﺸﺒﻪ ﺑﺎﻟﺮﻋﺪ ﺃﻱ :ﰲ ﺇﺯﻋﺎﺟﻪ ﻭﺇﺭﻫﺎﺑﻪ ﻭﻗﻮﻟﻪ½ :ﺍﳌﹸ
ﺍﳌﺬﻛﻮﺭﺓ ﻓﻴﻜﻮﻥ ﺷﺒﻴﻬﻪ ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﺛﻼﺛﺔ ﺗﺸﺎﺑﻪ ﺗﻠﻚ ﺍﻟﺜﻼﺛﺔ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻳﺴﺪﻭﻥ ﺁﺫﺍﻢ[ ﺑﻴﺎﻥ ﳊﺎﻟﺔ ﺍﳌﺸﺒﻬﲔ ﺍﻟﺸﺒﻴﻬﺔ ﲜﻌﻞ ﺃﺻﺤﺎﺏ ﺍﻟـﺼﻴﺐ ﺃﺻـﺎﺑﻌﻬﻢ ﰲ ﺁﺫﺍـﻢ ﻭﻗﻮﻟـﻪ½ :ﻟـﺌﻼ ﻳـﺴﻤﻌﻮﻩ... )(٤
ﺇﱁ¼ ﻧﻈﲑ ﻗﻮﻟﻪ ﰲ ﺟﺎﻧﺐ ﺍﳌﺸﺒﻪ ﺑﻪ ﻣﻦ ﺍﻟﺼﻮﺍﻋﻖ ﺣﺬﺭ ﺍﳌﻮﺕ ﻓﻜﺬﻟﻚ ﻫﺆﻻﺀ ﻳﺴﺪﻭﻥ ﺁﺫﺍﻢ ﻣﻦ ﲰﺎﻉ ﺍﻟﻘﺮﺁﻥ ﺣـﺬﺭ ﺍﳌﻴـﻞ ﺇﱄ
ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﲟﱰﻟﺔ ﺍﳌﻮﺕ ﻋﻨﺪﻫﻢ") .ﲨﻞ"(
ﻭﻗﺪﺭﺓ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻹﺣﺎﻃﺔ ﺍﳌﻌﻨﻮﻳﺔ؛ ﻷﻥ ﺃﺻﻞ ﺍﻹﺣﺎﻃﺔ ﺍﻹﺣﺪﺍﻕ ﺑﺎﻟﺸﻲﺀ ﻣﻦ ﲨﻴﻊ ﺟﻬﺎﺗﻪ ﻭﻫـﻮ ﳎـﺎﺯ
ً ﻗﻮﻟﻪ] :ﻋﻠﻤﺎﹰ )(٥
ﰲ ﺣﻘﻪ ﺗﻌﺎﱃ ﺃﻱ :ﳏﺪﻕ ﺑﻌﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻔﻮﺗﻮﻧﻪ[ ﺃﻱ :ﻷﻥ ﺍﶈﺎﻁ ﻻ ﻳﻔﻮﺕ ﺍﶈﻴﻂ ،ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺷﺒﻪ ﴰﻮﻝ ﻗﺪﺭﺗﻪ ﺗﻌﺎﱃ ﺇﻳﺎﻫﻢ ﺑﺈﺣﺎﻃﺔ ﺍﶈـﻴﻂ ﻣـﺎ )(٦
ﺃﺣﺎﻁ ﺑﻪ ﰲ ﺍﻣﺘﻨﺎﻉ ﺍﻟﻔﻮﺍﺕ ﻓﻬﻲ ﺍﺳﺘﻌﺎﺭﺓ ﺗﺒﻌﻴﺔ ﰲ ﺍﻟﺼﻔﺔ ﺳﺎﺭﻳﺔ ﺇﻟﻴﻬﺎ ﻣﻦ ﻣﺼﺪﺭﻫﺎ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺃﻱ :ﰲ ﺿﻮﺋﻪ[ ﻻ ﺣﺎﺟﺔ ﳍﺬﺍ ﺍﳌﻀﺎﻑ ﺑﻌﺪ ﺗﻔﺴﲑ ﺍﻟﱪﻕ ﺑﻜﻮﻧﻪ ﳌﻌﺎﻥ ﺍﻟﺴﻮﻁ") .ﲨﻞ"( )(٧
ﻗﻮﻟﻪ] :ﲤﺜﻴﻞ ﻹﺯﻋﺎﺝ ...ﺇﱁ[ ﺃﻱ :ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺗﺸﺒﻴﻪ ﺍﳌﻔﺮﺩﺍﺕ ﲟﻔﺮﺩﺍﺕ ﻭﺍﳌﻌﲎ ﺃﻧﻪ ﲤﺜﻴﻞ ﳍﺆﻻﺀ ﺍﳌﻨﺎﻓﻘﲔ ﺑﺄﻢ ﻛﻠﻤﺎ ﲰﻌﻮﺍ )(٨
ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﺠﺞ ﺃﺯﻋﺞ ﻗﻠﻮﻢ ﻟﻈﻬﻮﺭﻫﺎ ﳍﻢ ﻭﺻﺪﻗﻮﺍ ﺑﻪ ﺇﻥ ﻛﺎﻥ ﳑﺎ ﳛﺒﻮﻥ ﻣـﻦ ﻋﺼﻤﺔ ﺍﻟﺪﻣﺎﺀ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﻐـﻨـﻴﻤﺔ
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ٓ ِ
ﺴﻤﻌِ ِ ْﻢ﴾ ﲟﻌﲎ أﲰﺎﻋﻬﻢ ﴿ َوأَ ْ َﺼﺎرِ ِ ْﻢ﴾ اﻟﻈﺎﻫﺮة ﻛﻤﺎ ذﻫﺐ ﺑﺎﻟﺒﺎﻃﻨﺔ ﴿ ِإن اﷲَ ﺷﺎء اﷲ ُ َ َﻟﺬ َ َﺐ ِ َ ْ ﻋﻤﺎ ﻳﻜﺮﻫﻮنْ َ َ ﴿ .
وﻟﻮ َ
)(١
ﻭﳓﻮﻫﺎ ﻭﺇﻥ ﻛﺎﻥ ﳑﺎ ﻳﻜﺮﻫﻮﻥ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺎﻗﺔ ﻋﻠﻴﻬﻢ ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﻗﻔﻮﺍ ﻣﺘﺤﲑﻳﻦ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺃﲰﺎﻋﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﻔﺮﺩ ﲟﻌﲎ ﺍﳉﻤﻊ ﺑﻘﺮﻳﻨﺔ ½ﻭﺃﺑﺼﺎﺭﻫﻢ¼ ﻭﺍﳌﻌﲎ ﻭﻟﻮ ﺷﺎﺀ ﺍﷲ ﻷﺫﻫﺐ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻦ ﺫﻟـﻚ )(١
ﻛﻤﺎ ﺃﺫﻫﺐ ﺍﻟﺒﺎﻃﻨﺔ ﰲ ﻗﻮﻟﻪ ﺳﺎﺑﻘﺎ½ :ﺻﻢ ﺑﻜﻢ ﻋﻤﻲ¼ ﻭﻟﻜﻦ ﺍﳌﺎﻧﻊ ﻋﺪﻡ ﻣﺸﻴﺌﺘﻪ ﻭﺫﻟﻚ؛ ﻷﻧﻪ ﺗﻌﺎﱃ ﺃﻣﻬﻞ ﺍﳌﻨـﺎﻓﻘﲔ ﻓﻴﻤـﺎ ﻫـﻢ ﻓﻴـﻪ
ﻟﻴﺘﻤﺎﺩﻭﺍ ﰲ ﺍﻟﻐﻲ ﻭﺍﻟﻔﺴﺎﺩ ﻓﻴﻜﻮﻥ ﻋﺬﺍﻢ ﺃﺷﺪ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ[ ﺃﻱ :ﻋﻠﻰ ﻛﻞ ﻣﻮﺟﻮﺩ ﺑﺎﻹﻣﻜﺎﻥ ﻭﺍﷲ ﺗﻌﺎﱃ ﻭﺇﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﻟﺸﻲﺀ ﻟﻜﻨﻪ ﻣﻮﺟـﻮﺩ ﺑـﺎﻟﻮﺟﻮﺏ )(٢
ﺩﻭﻥ ﺍﻹﻣﻜﺎﻥ ﻓﻼ ﻳﺸﻚ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺸﻲﺀ ﰲ ﺃﻣﺜﺎﻝ ﻫﺬﺍ ﻣﺎ ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﻓـﺎﷲ ﺗﻌـﺎﱃ ﻣـﺴﺘﺜﲎ ﰲ ﺍﻵﻳـﺔ ﳑـﺎ ﻳﺘﻨﺎﻭﻟـﻪ ﻟﻔـﻆ
ﺍﻟﺸﻲﺀ ﺑﺪﻻﻟﺔ ﺍﻟﻌﻘﻞ ﻓﺎﳌﻌﲎ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﺳﻮﺍﻩ ﻗﺪﻳﺮ ﻓﺨﺮﺟﺖ ﺫﺍﺕ ﺍﷲ ﻭﺻﻔﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻼ ﺗﺘﻌﻠﻖ ﻤﺎ ﺍﻟﻘـﺪﺭﺓ ﺇﻻ ﻟـﺰﻡ
ﺇﻣﺎ ﲢﺼﻴﻞ ﺍﳊﺎﺻﻞ ﺃﻭ ﻗﻠﺐ ﺍﳊﻘﺎﺋﻖ ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ½ :ﺷﺎﺀﻩ¼ ﻭﻳﻘﺎﻝ ﻓﻼﻥ ﺃﻣﲔ ﻋﻠﻰ ﻣﻌﲎ ﺃﻣﲔ ﻋﻠﻰ ﻣﻦ ﺳﻮﺍﻩ ﻣـﻦ ﺍﻟﻨـﺎﺱ ﻭﻻ
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ﻳﺪﺧﻞ ﻓﻴﻪ ﻧﻔﺴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﲨﻠﺘﻬﻢ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ ] :ﻳﺎ ﻳﻬﺎ ﺍﻟﻨﺎﺱ [ ﺫﻫﺐ ﲨﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺎﺱ ﲨﻴﻊ ﺍﳌﻜﻠﻔﲔ ﻭﺑﺎﻟﻌﺒـﺎﺩﺓ ﲨﻴـﻊ ﺃﻧﻮﺍﻋﻬـﺎ ﺃﺻـﻮﻻ ﻭﻓﺮﻭﻋـﺎ )(٣
ﻭﻫﻮ ﺃﴰﻞ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﻋﺒﺪﻭﺍ ﺭﺑﻜﻢ[ ﻳﻘﻮﻝ ﻟﻠﻜﻔﺎﺭ ﻭﺣﺪﻭﺍ ﺭﺑﻜﻢ ﻭﻳﻘﻮﻝ ﻟﻠﻌﺎﺻﲔ ﺃﻃﻴﻌـﻮﺍ ﺭﺑﻜـﻢ ﻭﻳﻘـﻮﻝ ﻟﻠﻤﻨـﺎﻓﻘﲔ ﺃﺧﻠـﺼﻮﺍ ﺑﺎﻟﺘﻮﺣﻴـﺪ ﻣﻌﺮﻓـﺔ )(٤
ﺭﺑﻜﻢ ﻭﻳﻘﻮﻝ ﻟﻠﻤﻄﻴﻌﲔ ﺃﺛﺒﺘﻮﺍ ﻋﻠﻰ ﻃﺎﻋﺔ ﺭﺑﻜﻢ ﻭﺍﻟﻠﻔﻆ ﳛﺘﻤﻞ ﳍـﺬﻩ ﺍﻟﻮﺟـﻮﻩ ﻛﻠـﻬﺎ ﻭﻫـﻮ ﻣـﻦ ﺟﻮﺍﻣـﻊ ﺍﻟﻜﻠـﻢ") .ﺭﻭﺡ ﺍﻟﺒﻴـﺎﻥ"(
ﻭﺍﺳﺘﺪﻝ ﺍﳌﻔﺴﺮ ﺑﻘﺎﻋﺪﺓ ﺃﻥ ﻣﺎ ﻗﻴﻞ ﰲ ﺍﻟﻘﺮﺁﻥ½ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ¼ ﻛﺎﻥ ﺧﻄﺎﺑﺎﹰ ﻷﻫﻞ ﻣﻜﺔ ﻭ ½ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ¼ ﻛﺎﻥ ﺧﻄﺎﺑـﺎﹰ ﻷﻫـﻞ
ﺍﳌﺪﻳﻨﺔ ﻭﻫﻲ ﻗﺎﻋﺪﺓ ﺃﻏﻠﺒﻴﺔ ﻓﺈﻥ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻣﺪﻧﻴﺔ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﻌﺒﺎﺩﺗﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻻﺭﺗﺒﺎﻁ ﲟﺎ ﻗﺒﻠﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻋﻘﺎﺑﻪ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺍﶈﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻟﻠﺘﺮﺟﻲ[ ﺃﻱ :ﺍﻟﻄﻤﻊ ﰲ ﺍﶈﺒﻮﺏ ،ﻭﻋﱪ ﻋﻨﻪ ﻗﻮﻡ ﺑﺎﻟﺘﻮﻗﻊ ﻭﺫﻟﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣـﻊ ﺍﳉﻬـﻞ ﺑﺎﻟﻌﺎﻗﺒـﺔ ﻭﻫـﻮ ﳏـﺎﻝ ﰲ ﺣﻘـﻪ )(٧
ﺗﻌﺎﱃ ﻓﻴﺠﺐ ﺗﺄﻭﻳﻠﻪ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﱃ ﺫﻟﻚ ﺑﻘﻮﻟﻪ½ :ﻭﰲ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﻟﻠﺘﺤﻘﻴﻖ¼ ﺃﻱ :ﻟﺘﺤﻘﻴﻖ ﺍﻟﻮﻗﻮﻉ؛ ﻷﻥ ﺍﻟﻜﺮﱘ ﻻ ﻳﻄﻤـﻊ ﺇﻻ ﻓﻴﻤـﺎ
ﻳﻔﻌﻠﻪ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ﴿] :ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻜﻢ ﺍﻷﺭﺽ﴾ ...ﺍﻵﻳﺔ[ ﻗﺎﻝ ﳏﻤﻮﺩ ﺑـﻦ ﲪـﺰﺓ ﺍﻟﻜﺮﻣـﺎﱐ :ﺍﺳـﺘﺪﻝ ﺃﻛﺜـﺮ ﺍﳌﻔـﺴﺮﻳﻦ ﺑﺎﻵﻳـﺔ ﻋﻠـﻰ ﺷـﻜﻞ )(٨
ﺍﻷﺭﺽ ﺑﺴﻴﻂ ﻟﻴﺲ ﺑﻜﺮﻭﻱ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
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واﻟﺴﻤﺎء ِ ِ َ ًٓ
ﻋـﻒ ﻋـﻒ
ﺑﻨﺎء﴾ ﺳﻘﻔﺎ )َْ ﴿ (٢
وأﻧﺰ َ َل َِ
ﻣﻦ ﺣﺎل ﺑﺴﺎﻃﺎ ﻳﻔﺘـﺮش) (١ﻻ ﻏﺎﻳﺔ ﳍﺎ ﰲ اﻟﺼﻼﺑﺔ أو اﻟﻠﻴﻮﻧﺔ ﻓﻼ ﳝﻜﻦ اﻻﺳﺘﻘﺮار ﻋﻠﻴﻬﺎ ﴿ َ ٓ
اﻟﺴﻤﺎء َ ٓ ً َ
أﻧﺪادا﴾ ﺷﺮﻛﺎء ﰲ ﺗﺠﻌﻠﻮا َ َ ً ﻜﻢ﴾ﺗﺄﻛﻠﻮﻧﻪ وﺗﻌﻠﻔﻮﻧﻪ ﺑﻪ دواﺑﻜﻢ﴿ َﻓﻼ َ َ ْ َ ُ ْ ت ر ِ ْ ﻗﺎً ُ ْ ﻣﻦ﴾ أﻧﻮاع ﴿ َ
اﻟﺜﻤﺮ ٰ ِ ﻣﺎء َﻓ ْ َ َج ﺑ ِ ِ َ َٓ
)(٣
ْﻌﻠﻮا﴾ ذﻟﻚ أﺑﺪا ﻟﻈﻬﻮر إﻋﺠﺎزه إﻋﱰاضَ ﴿ﻓﺎ ُﻘﻮا﴾ ﺑﺎﻹﳝﺎن ﺑﺎﷲ وأﻧﻪ ﻟﻴﺲ ﻣﻦ ﻛﻼم اﻟﺒﺸﺮ ﴿ َ
اﻟﻨﺎر اﻟ ِ ْ وﻟﻦ َ ﻔ َ ُ ْ
﴿َ َ ْ
:ﺃﻱ ﺃﺻﻨﺎﻢ ﺍﻟﻜﺎﺋﻨﺔ١٢ .ﻙ
واﻟﺤﺠﺎرةُ﴾ ﻛﺄﺻﻨﺎﻣﻬﻢ ﻣﻨﻬﺎ ،ﻳﻌﲏ أﺎ ﻣﻔﺮﻃﺔ اﳊﺮارة ﺗﺘﻘﺪ ﲟﺎ ذﻛﺮ ،ﻻ ﻛﻨﺎر اﻟﺪﻧﻴﺎ ﺗﻘﺪ
اﻟﻨﺎس﴾ اﻟﻜﻔﺎر ﴿ َ ْ ِ َ َ
)(٨
َ ُْ
وﻗﻮدُ َﺎ ُ
ﻣﻦ ﺍﳊﺠﺎﺭﺓ١٢ .ﻙ
ﺑﺎﳊﻄﺐ وﳓﻮه ﴿أ ُﻋ ْ
8
ﻳﻦ ) (٩)﴾(۲۴ﻳﻌﺬﺑﻮن ﺑﻬﺎ ،ﲨﻠﺔ ﻣﺴﺘﺄﻧﻔﺔ أو ﺣﺎل ﻻزﻣﺔَ ﴿ .و َ ِ ﴾ أﺧﱪ ِﺪت﴾ ﻫﻴﺌﺖ ﴿ ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ
وﻋﻤﻠﻮا اﻟﺼﻠ ِٰﺤﺖِ ﴾) (١٠ﻣﻦ اﻟﻔﺮوض واﻟﻨﻮاﻓﻞ ..................................... ﻳﻦ َ ُ ْ
ﻣﻨﻮا﴾ ﺻﺪﻗﻮا ﺑﺎﷲ ﴿ َ َ ِ ُ ﴿ ِ
اﻟﺬ ْ َ
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0
ﻗﻮﻟﻪ] :ﻳﻔﺘﺮﺵ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺒﺴﺎﻁ ﺍﺳﻢ ﲟﻌﲎ ﺍﳌﺒﺴﻮﻁ ﻓﻜﺬﺍ ﺍﻟﻔﺮﺍﺵ] .ﻋﻠﻤﻴﺔ[ )(١
ﺳﻘﻔﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺟﻌﻠﹾﻨﺎ ﺍﻟﺴﻤﺎﺀ ﺳﻘﹾﻔﺎﹰ ﻣﺤﻔﹸﻮﻇﺎﹰ﴾]ﺍﻷﻧﺒﻴﺎﺀ") .[٣٢ :ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪً ] : )(٢
ﻗﻮﻟﻪ] :ﺗﻌﻠﻔﻮﻧﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺜﻤﺮﺍﺕ ﲨﻴﻊ ﻣﺎ ﻳﻨﺘﻔﻊ ﺑﻪ ﳑﺎ ﳜﺮﺝ ﻣﻦ ﺍﻷﺭﺽ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺷﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺮﻳﺐ ﺍﻟﺸﻚ ﻣﻦ ﻗﺒﻴﻞ ﺫﻛﺮ ﺍﳌﺴﺒﺐ ﻭﺇﺭﺍﺩﺓ ﺍﻟﺴﺒﺐ ﻟﻘﺼﺪ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻌﺎﺩﺓ ﻛﻤﺎ ﻋﺮﻓﺖ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻋﺒﺪﻧﺎ[ ﲰﺎﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﻌﺒﺪ ﺍﳌﻄﻠﻖ ﻭﱂ ﻳﺴﻢ ﻏﲑﻩ ﺇﻻ ﺑﺎﻟﻌﺒﺪ ﺍﳌﻘﻴﺪ ﺑﺎﲰﻪ ﻛﻤﺎ ﻗﺎﻝ ﴿ :ﻭﺍﺫﹾﻛﹸـﺮ ﻋﺒـﺪﻧﺎ )(٥
ﺩﺍﻭﻭﺩ]﴾ﺹ﴿ [١٧ :ﻭﺍﺫﹾﻛﹸﺮ ﻋﺒﺪﻧﺎ ﺃﹶﻳـﻮﺏ]﴾ﺹ [٤١ :ﻭﻏﲑﳘـﺎ ﻭﺫﻟـﻚ؛ ﻷﻥ ﻛﻤـﺎﻝ ﺍﻟﻌﺒﻮﺩﻳـﺔ ﻣﺎﻴـﺎ ﻷﺣـﺪ ﻣـﻦ ﺍﻟﻌـﺎﳌﲔ ﺇﻻ
ﳊﺒﻴﺒﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﻤﺎﻝ ﺍﻟﻌﺒﻮﺩﻳﺔ ﰲ ﻛﻤﺎﻝ ﺍﳊﺮﻳﺔ ﻋﻤﺎ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﳐـﺘﺺ ـﺬﻩ ﺍﻟﻜﺮﺍﻣـﺔ ﻛﻤـﺎ ﺃﺛـﲎ
ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ ﴿ﻣﺎ ﺯﺍﻍﹶ ﺍﻟﹾﺒﺼﺮ ﻭﻣﺎ ﻃﹶﻐﻰ﴾]ﺍﻟﻨﺠﻢ") .[١٧ :ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻓﺎﻓﻌﻠﻮﺍ ﺫﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ ﺩﻝ ﻋﻠﻴﻪ ﻣﺎ ﻗﺒﻠﻪ ﺃﻱ ﻓﺄﺗﻮﺍ ﲟﺜﻠﻪ ﻷﻥ ﻣﺎ ﻗﺒﻠﻪ ﺟﺰﺍﺀ ﺍﻟﺸﺮﻁ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﳌﺎ ﻋﺠﺰﻭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﺍﺭﺗﺒﺎﻁ ﻣﺪﺧﻮﻝ ﺍﻟﻔﺎﺀ ﲟﺎ ﻗﺒﻠﻪ ﻭﺗﻔﺮﻳﻌﻪ ﻋﻠﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺍﻟﻜﻔﺎﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻟﻠﻜﻔﺮﻳﻦ ﴾[ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺎﺭ ﳐﻠﻮﻗﺔ ﺍﻵﻥ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ﻗﻮﻟﻪ﴿] :ﺃﻋﺪﺕ ٰ )(٩
) (١٠ﻗﻮﻟﻪ﴿] :ﻭﻋﻤﻠﻮﺍﺍﻟ ٰ
ﺼﻠﺤٰﺖ﴾[ ﺍﳌﺮﺍﺩ ﺑﻪ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﻄﺎﻗﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺎﺗﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ ﻣﺎ ﺍﺳﺘﻄﹶﻌﺘﻢ]﴾ﺍﻟﺘﻐﺎﺑﻦ [١٦ :ﻭﰲ ﻋﻄﻒ ﺍﻟﻌﻤﻞ
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١١
www.madinah.in
Madinah Gift Centre
2
ﺗﺤﺘ ِ َﺎ﴾ أي :ﲢﺖ أﺷﺠﺎرﻫﺎ وﻗﺼﻮرﻫﺎ ﴿ َأن﴾ أي :ﺑﺄن ﴿ َﻟ ُ ْﻢ َﺟﻨﺖ ٍ ﴾ ﺣﺪاﺋﻖ ذات ﺷﺠﺮ وﻣﺴﺎﻛﻦ ﴿ َ ْ ِ ْ
ﺗﺠﺮي ِ ْ
ﻣﻦ َ ْ
)(١
:ﻓﺴﺮ ﺍﻟﻨﻬﺮ ﺑﺎﳌﺎﺀ ﻓﺈﻥ ﺍﳉﺮﻱ ﺇﳕﺎ ﻫﻮ ﻟﻠﻤﺎﺀ ﻭﺍﻟﻨﻬﺮ ﺍﺳﻢ ﺍﳌﻮﺿﻊ ١٢ .ﻙ
اﻻﻧ ْ ٰﺮ ُ ﴾ أي :اﳌﻴﺎه ﻓﻴﻬﺎ ،واﻟﻨﻬﺮ اﳌﻮﺿﻊ اﻟﺬي ﳚﺮي ﻓﻴﻪ اﳌﺎء ﻷن اﳌﺎء ﻳﻨﻬﺮه أي ﳛﻔﺮه وإﺳﻨﺎد اﳉﺮي إﻟﻴﻪ ﳎﺎز
﴿ َْ
:ﻳﺸﲑ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﳌﻀﺎﻑ ١٢ . :ﺃﻱ ﻣﻦ ﻧﻮﻋﻬﺎ ١٢ .
ﻗﻨﺎ ِ ْ
اﻟﺬي﴾ أي :ﻣﺜﻞ ﻣﺎ ﴿ ُر ِ ْ َﻗﺎﻟﻮا ٰ َﺬا ِ ْ ﻣﻦ َ َ َ
ﺛﻤﺮ ة ٍ ر ْ ًﻗﺎ َ ُ ْ ﻠﻤﺎ ُر ِ ُﻗﻮْا ِﻣﻨْ َﺎ﴾ أﻃﻌﻤﻮا ﻣﻦ ﺗﻠﻚ اﳉﻨﺎت ﴿ ِ ْ ﴿ُ َ
)(٢
ﻗﺒﻞ﴾ أي :ﻗﺒﻠﻪ
ﻣﻦ َ ْ ُ
:ﻓﺈﻧﻪ ﰲ ﺭﺯﻕ ﺍﳉﻨﺔ ﺃﻇﻬﺮ١٢ .ﻙ
ﻣﺘﺸﺎﺑ ِ ًﺎ﴾ ﻳﺸﺒﻪ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ﻟﻮﻧﺎ ) (٥وﳜﺘﻠﻒ ﻃﻌﻤﺎ وأﺗ ُﻮ ْا ﺑ ِ ﴾ أي :ﺟﻴﺌﻮا) (٤ﺑﺎﻟﺮزق ﴿ ُ َ َ ﰲ اﳉﻨﺔ ﻟﺘﺸﺎﺑﻪ ﲦﺎرﻫﺎ ﺑﻘﺮﻳﻨﺔ)ُ َ ﴿ (٣
:ﺃﻱ ﻧﺴﺎﺀ ٰﺍﻟﺪﻧﻴﺎ ١٢ .
ﻣﻄ َ ٌﺮة﴾ ﻣﻦ اﳊﻴﺾ وﻛﻞ ﻗﺬر)...................................... (٧ أزواج﴾ ﻣﻦ اﳊﻮر وﻏﲑﻫﺎ ﴿ َ ﴿ َ َوﻟ ُ ْﻢ ِ ْﻓﻴ َﺎ َ ْ َ ٌ
)(٦
ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﺩﻻﻟﺔ ﻋﻠﻰ ﺗﻐﺎﻳﺮﳘﺎ ﻭﺇﺷﻌﺎﺭ ﺑﺄﻥ ﻣﺪﺍﺭ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺒﺸﺎﺭﺓ ﳎﻤﻮﻉ ﺍﻷﻣﺮﻳﻦ ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﺃﺳﺎﺱ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﻛﺎﻟﺒﻨﺎﺀ
ﻋﻠﻴﻪ ﻭﻻﻏﻨﺎﺀ ﺑﺄﺳﺎﺱ ﻻ ﺑﻨﺎﺀ ﻋﻠﻴﻪ ﻭﻃﻠﺐ ﺍﳉﻨﺔ ﺑﻼ ﻋﻤﻞ ﺣﺎﻝ ﺍﻟﺴﻔﻬﺎﺀ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻌـﻞ ﺍﻟﻌﻤـﻞ ﺳـﺒﺒﺎ ﻟـﺪﺧﻮﻝ ﺍﳉﻨـﺔ ﻭﺍﻟﻌﺒـﺪ
ﻭﺇﻥ ﻛﺎﻥ ﻳﺪﺧﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﳉﻨﺔ ﲟﺠﺮﺩ ﺍﻹﳝﺎﻥ ﻟﻜﻦ ﺍﻟﻌﻤﻞ ﻳﺰﻳﺪ ﻧﻮﺭ ﺍﻹﳝﺎﻥ ﻭﺑـﻪ ﻳﺘﻨـﻮﺭ ﻗﻠـﺐ ﺍﳌـﺆﻣﻦ ﻭﻛـﻢ ﻣـﻦ ﻋﻘﺒـﺔ ﻛـﺆﻭﺩ
ﺗﺴﺘﻘﺒﻞ ﺍﻟﻌﺒﺪ ﺇﱃ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺍﳉﻨﺔ ﻭﺃﻭﻝ ﺗﻠﻚ ﺍﻟﻌﻘﺒﺎﺕ ﻋﻘﺒﺔ ﺍﻹﳝـﺎﻥ ﺃﻧـﻪ ﻫـﻞ ﻳـﺴﻠﻢ ﻣـﻦ ﺍﻟـﺴﻠﺐ ﺃﻡ ﻻ ،ﻓﻠـﺰﻡ ﺍﻟﻌﻤـﻞ ﻟﺘـﺴﻬﻴﻞ
ﺍﻟﻌﻘﺒﺎﺕ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺑﺄﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺻﻞ )ﺃﻥ ﳍﻢ( ﺑﺄﻥ ﳍﻢ ﻷﻥ ﺍﻟﺘﺒﺸﲑ ﻳﺘﻌﺪﻯ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﺑﺎﻟﺒﺎﺀ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻫﺬﺍ ﺍﻟﺬﻱ ...ﺇﱁ[ ½ﻫﺬﺍ¼ ﻣﺒﺘﺪﺃ ﻭ½ﺍﻟﺬﻱ¼ ﺑﺼﻠﺘﻪ ﺧﱪﻩ ﻓﻴﻘﺘﻀﻲ ﺍﻟﺘﺮﻛﻴﺐ ﺃﻥ ﺍﻟﺬﻱ ﺃﺣـﻀﺮ ﺇﻟـﻴﻬﻢ ﻭﺃﺭﺍﺩﻭﺍ ﺃﻛﻠـﻪ ﻫـﻮ ﻋـﲔ )(٢
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ﺍﻟﺬﻱ ﺃﻛﻠﻮﻩ ﻣﻦ ﻗﺒﻞ ﻭﻫﻮ ﻻﻳﺴﺘﻘﻴﻢ ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﺍﳌﻔﺴﺮ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﰲ ﺟﺎﻧﺐ ﺍﳋﱪ ﻓﻘﺎﻝ½ :ﺃﻱ :ﻣﺜﻞ ﻣـﺎ¼ ﻭﻣـﺎ
ﻫﻲ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻠﻔﻆ ½ﺍﻟﺬﻱ¼ ﻭﻟﻮ ﻗﺎﻝ ﺃﻱ :ﻣﺜﻞ ﺍﻟﺬﻱ ﻟﻜﺎﻥ ﺃﻭﺿﺢ .ﻭﻗﻮﻟﻪ½ :ﺃﻱ :ﻗﺒﻠﻪ¼ ﺃﻱ :ﻗﺒﻞ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﺣﻀﺮ ﺇﻟﻴﻨـﺎ .ﻭﻗﻮﻟـﻪ:
½ﻟﺘﺸﺎﺑﻪ ﲦﺎﺭﻫﺎ¼ ﻋﻠﺔ ﻟﺘﻘﺪﻳﺮ ﺍﳌﻀﺎﻑ ﻭﻗﻮﻟﻪ½ :ﺑﻘﺮﻳﻨﺔ ﻭﺃﺗﻮﺍ ...ﺇﱁ¼ ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ½ :ﰲ ﺍﳉﻨﺔ¼ ﻓﻬﻮ ﺗﻌﻠﻴﻞ ﳍﺬﺍ ﺍﻟﺘﻘﻴﻴـﺪ ﻭﻏﺮﺿـﻪ ﺑـﻪ
ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﻘﻴﺪ ﺍﻟﻘﺒﻠﻴﺔ ﺑﺎﳉﻨﺔ ﺑﻞ ﺟﻌﻠﻬﺎ ﺷﺎﻣﻠﺔ ﳍﺎ ﻭﻟﻠﺪﻧﻴﺎ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﻘﺮﻳﻨﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺗﻘﻴﻴﺪ ﺍﻟﻘﺒﻠﻴﺔ ﺑﺎﳉﻨﺔ ﻷﻥ ﺍﻟﺘﺸﺎﺑﻪ ﰲ ﻣﺮﺯﻭﻕ ﺍﳉﻨﺔ ﺃﻇﻬﺮ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺟﻴﺌﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﺻﻴﻐﺔ ﺍﻬﻮﻝ ﺗﻮﺍﻓﻘﺎ ﻟﻠﺴﻴﺎﻕ ﻭﺗﻨﺎﺳﺒﺎ ﻟﻠﻤﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻟﻮﻧﺎ[ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻟﺘﺸﺎﺑﻪ ﺑﻪ ﰲ ﺍﻟﻠﻮﻥ ﻻ ﻣﺰﻳﺔ ﻓﻴﻪ ﻭﺇﳕﺎ ﺍﳌﺰﻳﺔ ﰲ ﺗﺸﺎﺑﻪ ﺍﻟﻄﻌﻢ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﺍﺧﺘﻼﻑ ﺍﻟﻄﻌـﻢ ﻣـﻊ ﺍﺗﻔـﺎﻕ )(٥
ﺍﻟﻠﻮﻥ ﻏﺮﻳﺐ ﰲ ﺍﻟﻌﺎﺩﺓ ﻓﻜﺎﻥ ﺫﻟﻚ ﻣﺪﺣﺎ ﻟﻄﻌﺎﻡ ﺍﳉﻨﺔ ﻭﻟﺬﺍ ﺭﻭﻱ ﻋﻦ ﺍﳊﺴﻦ ﺃﻥ ﺃﺣﺪﻫﻢ ﻳـﺆﺗﻰ ﺑﺎﻟـﺼﺤﻔﺔ ﻓﻴﺄﻛـﻞ ﻣﻨـﻬﺎ ﰒ ﻳـﺆﺗﻰ
ﺑﺄﺧﺮﻯ ﻓﲑﺍﻫﺎ ﻣﺜﻞ ﺍﻷﻭﱃ ﻓﻴﻘﻮﻝ ﻫﺬﺍ ﺍﻟﺬﻱ ﺭﺯﻗﻨﺎ ﻣﻦ ﻗﺒﻞ ﻓﺘﻘﻮﻝ ﻟﻪ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻠﻮﻥ ﻭﺍﺣﺪ ﻭﺍﻟﻄﻌﻢ ﳐﺘﻠﻒ") .ﺧﻄﻴﺐ"(
ﻗﻮﻟﻪ] :ﻭﻏﲑﻫﺎ[ ﻭﻫﻦ ﺍﻷﺩﻣﻴﺎﺕ") .ﲨﻞ"( )(٦
ﻗﻮﻟﻪ] :ﻭﻛﻞ ﻗﺬﺭ[ ﺃﻱ :ﻛﻞ ﻣﺎ ﻳﺴﺘﻘﺬﺭ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻳﺬﻡ ﻣﻦ ﺃﺣﻮﺍﳍﻦ ﲟﻌﲎ ﺃﻦ ﻣﱰﻫﺎﺕ ﻋﻦ ﺫﻟﻚ ﻣﱪﺁﺕ ﻣﻨﻪ ﲝﻴﺚ ﻻ ﻳﻌـﺮﺽ )(٧
ﺫﻟﻚ ﳍﻦ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺍﻟﺘﻄﻬﲑ ﺍﻟﺸﺮﻋﻲ ﲟﻌﲎ ﺇﺯﺍﻟﺔ ﺍﻟﻨﺠﺲ ﺍﳊﺴﻲ ﺃﻭ ﺍﳊﻜﻤﻲ ﻛﻤﺎ ﰲ ﺍﻟﻐـﺴﻞ ﻋـﻦ ﺍﳊـﻴﺾ ﻭﻏـﺴﻞ ﺍﻟﻨﺠﺎﺳـﺔ
ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻭﴰﻞ ﻛﻼﻡ ﺍﻟﺸﻴﺦ ﺍﳌﺼﻨﻒ ﺩﻧﺲ ﺍﻟﻄﺒﻊ ﻭﺳﻮﺀ ﺍﳋﻠـﻖ ﻓـﺈﻥ ﺍﻟـﺘﻄﻬﲑ ﻳـﺴﺘﻌﻤﻞ ﰲ
ﺍﻷﺟﺴﺎﻡ ﻭﺍﻷﺧﻼﻕ ﻭﺍﻷﻓﻌﺎﻝ") .ﻛﺮﺧﻲ"(
١٢
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Madinah Gift Centre
2
?ﺃﻱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻵﰐ١٢.
ردا ﻟﻘﻮل اﻟﻴﻬﻮد ﳌﺎ ﺿﺮب اﷲ اﳌﺜﻞ
ﻠﺪون ) ﴾(۲۵ﻣﺎﻛﺜﻮن أﺑﺪا ) (١ﻻ ﻳﻔﻨﻮن) (٢وﻻ ﳜﺮﺟﻮن .وﻧﺰل
﴿و ُْﻢ ِﻓﻴْ َﺎ ٰﺧ ِ ُ ْ َ
ﺎب َﺷﻴْﺌﺎ﴾ واﻟﻌﻨﻜﺒﻮت ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃَ ﴿ :ﻛ َﻤَﺜ ِﻞ اﻟ ْ َﻌ ْﻨ َﻜ ُﺒ ْﻮ ِت﴾ ﻣﺎ أراد اﷲ ﺑﺎﻟﺬﺑﺎب ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃَ ﴿ :وإ ِن َّﻳ ْﺴﻠ ُ ْﺒ ُﻬ ُﻢ ُّ
اﻟﺬ َﺑ ُ ْ
ﻣﺜﻼ﴾ ﻣﻔﻌﻮل أول ﴿ﻣﺎ﴾ ﻧﻜﺮة أن ْ َب﴾ ﳚﻌﻞ ﴿ َ َ ً ﺴﺘ ْ ۤ َ ْ
ﺑﺬﻛﺮ ﻫﺬه اﻷﺷﻴﺎء اﳋﺴﻴﺴﺔ ﻓﺄ ﻧﺰل اﷲِ ﴿ :إن اﷲَ َﻻ َ ْ َ
)(٣
:ﺃﻱ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺎ ﺯﺍﺋﺪﺓ ﻓﻤﺎ...ﺇﱁ:١٢ .ﻋﻄﻒ ﺑﻴﺎﻥ َ ١٢ ﻣﻜﺴﻮﺏٰ (٤
ﺍﻟﻮﺻﻒ ﻣﻦ :ﺍﻟﻌﻤﻮﻡ ﻓﻴﻬﺎ :ﺧﱪ ﺑﻌﺪ ﺧﱪ١٢ .
ﺿﺔ﴾ ﻌﻮ َ ً َ ﴿ اﻟﺜﺎﱐ
ﲨﻊ ﺣﻜﻤﺔْ ُ ١٢. ﻮل ﳌﻔﻌ ا ﺑﻌﺪﻫﺎ ﻓﻤﺎ )(٥
اﳋﺴﺔ ﻟﺘﺄﻛﻴﺪ زاﺋﺪة أو )
ﻛﺎن ﻣﺜﻞ أيّ : أي ﻣﻮﺻﻮﻓﺔ ﲟﺎ ﺑﻌﺪﻫﺎ ﻣﻔﻌﻮل ﺛﺎن
ﳌﺜﻼ١٢.
ﻳﻦ َ ُ ْ
ﻣﻨﻮا ﻓﻮﻗ َﺎ﴾ أي :أﻛﱪ ﻣﻨﻬﺎ أي :ﻻ ﻳﱰك ﺑﻴﺎﻧﻪ) (٧ﳌﺎ ﻓﻴﻪ ﻣﻦ اﳊﻜﻢ ﴿ﻓَ َﻣﺎ ِ
اﻟﺬ ْ َ ﻣﻔﺮد ا ﻟﺒﻌﻮض) (٦وﻫﻮ ﺻﻐﺎر اﻟﺒﻖ ﴿ َ َﻓﻤﺎ َ ْ َ
8ﺷﺮﻭﻉ ﰲ ﺑﻴﺎﻥ ﺍﳊﻜﻤﺔ
ﷲ ﺑ ِ ٰ َﺬا َ َ ً
ﻣﺜﻼ ﴾ ﻣﺎذا َ َأرادَا ﻳﻦ َﻛ َ ُ ْوا َ َ ُ ْ ُ
ﻓﻴﻘﻮﻟﻮن َ َ ۤ اﻟﺬ ْ َ ﻣﻦ رﺑ ِ ْﻢ َ َ
وأﻣﺎ ِ َﻤﻮن َأﻧ ُ﴾ أي :اﳌﺜﻞ ﴿ ْ َ
اﻟﺤﻖ﴾ اﻟﺜﺎﺑﺖ) (٨اﻟﻮاﻗﻊ ﻣﻮﻗﻌﻪ ﴿ ِ ﻓﻴﻌﻠ ُ ْ َ
ََْ
ﻭﻗﻒ ﻻﺯﻡ
ُ َ
ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺿﺮﺏ ﺍﳌﺜﻞ١٢.
ﻗﻮﻟﻪ] :ﻣﺎ ﻛﺜﻮﻥ ﺃﺑﺪﺍ[ ﺃﻓﺎﺩ ﺑﻪ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳋﻠﻮﺩ ﺍﻟﺪﻭﺍﻡ ﻫﺎﻫﻨﺎ ﳌﺎ ﻳﺸﻬﺪ ﻟﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳـﺚ ﻭﺃﺻـﻠﻪ ﺛﺒـﺎﺕ ﻃﻮﻳـﻞ ﺍﳌـﺪﺓ )(١
ﺩﺍﻡ ﺃﻭ ﱂ ﻳﺪﻡ ﻟﺬﺍ ﻳﻮﺻﻒ ﺑﺎﻷﺑﺪﻳﺔ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻻ ﻳﻔﻨﻮﻥ[ ﺃﻱ :ﻷﻧﻪ ﺗﻌﺎﱃ ﻳﻌﻴﺪ ﺃﺑﺪﺍﻢ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﺗﺼﺎﻥ ﻣﻦ ﺍﻻﺳﺘﺤﺎﻟﺔ؛ ﻷﻧـﻪ ﻗـﺎﺩﺭ ﻋﻠـﻰ ﺣﻔـﻆ ﺍﻟﺒـﺪﻥ ﻭﺇﻥ ﻛـﺎﻥ ﺑﻌـﺾ )(٢
ﺍﻟﻌﻨﺎﺻﺮ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺒﻌﺾ ﺇﺫ ﻟﻴﺲ ﻟﻐﲑ ﺍﷲ ﺗﺄﺛﲑ ﰲ ﺷﻲﺀ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﻞ ﺍﻟﻜﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﺩﺧﻞ ﻟﻐﲑﻩ ﰲ ﺷﻲﺀ ﻓـﻼ
ﻳﺮﺩ ﻣﺎ ﻗﻴﻞ ﺍﻷﺑﺪﺍﻥ ﻣﺮﻛﺒﺔ ﻣﻦ ﺃﺟﺰﺍﺀ ﻣﺘﻀﺎﺩﺓ ﺍﻟﻜﻴﻔﻴﺔ ﻣﻌﺮﺿﺔ ﻟﻼﺳﺘﺤﺎﻟﺔ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﻹﻧﻔﺎﻙ ﻭﺍﻹﳓﻼﻝ ﻓﻜﻴﻒ ﻳﻌﻘـﻞ ﺧﻠﻮﺩﻫـﺎ ﰲ
0
0
ﺍﳉﻨﺎﻥ ﻭﻗﻮﻟﻪ ½ﻭﻻ ﳜﺮﺟﻮﻥ¼ ﺃﻱ :ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ؛ ﻷﻥ ﲤﺎﻡ ﺍﻟﻨﻌﻤﺔ ﺑﺎﻟﺒﻘﺎﺀ ﻫﻨﺎﻙ ﻓﺈﻥ ﻗﻴـﻞ ﻓﺎﺋـﺪﺓ ﺍﳌﻄﻌـﻮﻡ ﻫـﻲ ﺍﻟﺘﻐـﺬﻱ ﻭﺩﻓـﻊ
ﺿﺮﺭ ﺍﳉﻮﻉ ﻭﻓﺎﺋﺪﺓ ﺍﳌﻨﻜﻮﺡ ﺍﻟﺘﻮﺍﻟﺪ ﻭﺣﻔﻆ ﺍﻟﻨﻮﻉ ﻭﻫﻲ ﻣﺴﺘﻐﲎ ﻋﻨﻬﺎ ﰲ ﺍﳉﻨﺔ ﻗﻠﺖ ﻣﻄﺎﻋﻢ ﺍﳉﻨـﺔ ﻭﻣﻨﺎﻛﺤﻬـﺎ ﻭﺳـﺎﺋﺮ ﺃﺟﺰﺍﺋﻬـﺎ
ﺇﳕﺎ ﺗﺸﺎﺭﻙ ﻧﻈﺎﺋﺮﻫﺎ ﺍﻟﺪﻧﻴﻮﻳﺔ ﰲ ﺑﻌﺾ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﻭﺗﺴﻤﻰ ﺑﺄﲰﺎﺋﻬﺎ ﻋﻠﻰ ﺳـﺒﻴﻞ ﺍﻻﺳـﺘﻌﺎﺭﺓ ﻭﺍﻟﺘﻤﺜﻴـﻞ ﻭﻻ ﺗـﺸﺎﺭﻛﻬﺎ ﰲ
ﲤﺎﻡ ﺣﻘﻴﻘﺘﻬﺎ ﺣﱴ ﺗﺴﺘﻠﺰﻡ ﲨﻴﻊ ﻣﺎ ﻳﻠﺰﻣﻬﺎ ﻭﺗﻔﻴﺪ ﻋﲔ ﻓﺎﺋﺪﺎ") .ﻛﺮﺧﻲ"" ،ﺑﻴﻀﺎﻭﻱ"(.
ﻗﻮﻟﻪ] :ﳚﻌﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻳﻀﺮﺏ ﻣﺘﻀﻤﻨﺎ ﳌﻌﲎ ﺍﳉﻌـﻞ ﻧﻈـﺮﺍ ﺇﱃ ﻭﺟـﻮﺩ ﺍﳌﻔﻌـﻮﻟﲔ )(٣
ﰲ ﺍﻟﻈﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ :ﺃﻱ ﻣﺜﻞ ﻛﺎﻥ[ ﺗﻔﺴﲑ ﻟـ½ﻣﺎ¼ ﻣﻊ ﺻﻔﺘﻬﺎ ﻭﻣﻌﲎ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻫﺬﺍ ﻻ ﻳﺴﺘﺤﻲ ﺃﻥ ﳚﻌﻞ ﺍﳌﺜﻞ ﺷﻴﺄ ﺣﻘﲑﺍ ﻓﺸﻴﺄ ﻫﻮ ﻣﻌـﲎ )(٤
½ﻣﺎ¼ ﻭﺣﻘﲑﺍ ﻫﻮ ﺻﻔﺘﻬﺎ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻟﺘﺄﻛﻴﺪ ﺍﳋﺴﺔ[ ﺃﻱ :ﺧﺴﺔ ﺍﳌﻤﺜﻞ ﺑﻪ ﻭﻫﻮ ﺍﻟﺒﻌﻮﺽ ﻭﻏﲑﻩ ﻭﺃﺭﺍﺩ ﺬﺍ ﺩﻓﻊ ﻣﺎ ﻳﻘـﺎﻝ ﺍﻟﻘـﺮﺁﻥ ﻣـﺼﻮﻥ ﻋـﻦ ﺍﳊـﺸﻮ ﻭﺍﻟﺰﺍﺋـﺪ )(٥
ﺣﺸﻮ ﻭﳏﺼﻞ ﺟﻮﺍﺑﻪ ﺃﻥ ﺯﻳﺎﺩﺎ ﻟﻔﺎﺋﺪﺓ ﻭﻫﻲ ﺍﻟﺘﺄﻛﻴﺪ ﻓﻠﻴﺴﺖ ﺣﺸﻮﺍ ﳏﻀﺎ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﻔﺮﺩ ﺍﻟﺒﻌﻮﺽ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﺎﺀ ﻓﺎﺭﻗﺔ ﺑﲔ ﺍﳉﻤﻊ ﻭﺍﳌﻔﺮﺩ ﻛﻤﺎ ﰲ ﺍﻟﻜﻠﻢ ﻭﺍﻟﻜﻠﻤﺔ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻻ ﻳﺘﺮﻙ ﺑﻴﺎﻧﻪ[ ﻫﺬﺍ ﻫﻮ ﻣﻌﲎ ﺍﻻﺳﺘﺤﻴﺎﺀ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻧﻪ ﳎﺎﺯ ﻣﻦ ﺇﻃﻼﻕ ﺍﳌﻠﺰﻭﻡ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻼﺯﻡ") .ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ] :ﺍﻟﺜﺎﺑﺖ ...ﺇﱁ[ ﺗﻔﺴﲑ ﻟﻠﺤﻖ ﻭﻣﻨﻪ ﺣﻖ ﺍﻷﻣﺮ ﺛﺒﺖ ﻭﻫﻮ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻳﻌﻢ ﺍﻷﻋﻴﺎﻥ ﺍﻟﺜﺎﺑﺘﺔ ﻭﺍﻷﻓﻌﺎﻝ ﺍﻟﺼﺎﺋﺒﺔ ﻭﺍﻷﻗـﻮﺍﻝ )(٨
ﺍﻟﺼﺎﺩﻗﺔ ﻭﺍﳌﺮﺍﺩ ﺑﻜﻮﻧﻪ ﻭﺍﻗﻌﺎ ﺃﻧﻪ ﻟﻴﺲ ﻋﺒﺜﺎ ﺑﻞ ﻫﻮ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺍﳊﻜﻢ ﻭﺍﻷﺳﺮﺍﺭ ﻭﺍﻟﻔﻮﺍﺋﺪ") .ﲨﻞ"(
١٣
www.madinah.in
Madinah Gift Centre
2
ﲤﻴﻴﺰ أي :ﺑﻬﺬا اﳌﺜﻞ ،وﻣﺎ اﺳﺘﻔﻬﺎم إﻧﻜﺎر ﻣﺒﺘﺪأ ،وذا ﲟﻌﲎ اﻟﺬي ﺑﺼﻠﺘﻪ) (١ﺧﱪه أي :أي ﻓﺎﺋﺪة ﻓﻴﻪ ﻗﺎل ﺗﻌﺎﱃ ﰲ ﺟﻮاﺑﻬﻢ
ﺪي ﺑ ِ َﻛﺜ ِ ْ اً﴾ ﻣﻦ اﳌﺆﻣﻨﲔ ﻟﺘﺼﺪﻳﻘﻬﻢﺑﻪ﴿ َ َ
﴿ ُﻀِﻞ ﺑ ِ ﴾ أي :ﺑﻬﺬا اﳌﺜﻞ ﴿ َﻛﺜ ِ ْ ًا﴾ ﻋﻦ اﳊﻖ ﻟﻜﻔﺮﻫﻢ ﺑﻪ ﴿وﻳَ ْ ِ ْ
)(٢
وﻣﺎ ُﻀِﻞ ﺑ ِ ۤ
)(٤ )(٣
ﻛﻴﻒ َﺗﻜ ْ ُ ُ ْ َ
ون ) ﴾(۲۷ﳌﺼﲑﻫﻢ إﱃ اﻟﻨﺎر اﳌﺆﺑﺪة ﻋﻠﻴﻬﻢَ ْ َ ﴿ . ﴿ا ُوﻟ ٓ ٰ َِﻚ﴾ اﳌﻮﺻﻮﻓﻮن ﲟﺎ ذﻛﺮ ﴿ ُُﻢ ْ ٰ
)(٧
ون﴾ ﻳﺎ أﻫﻞ اﻟﺨ ِ ُ ْ َ
:ﻭﺍﻷﺣﺴﻦ ﺍﻟﺘﻌﻤﻴﻢ ﻷﻫﻞ ﻣﻜﺔ ﻭﻏﲑﻫﺎ١٢.
)(١٠
ﻟ ﻨﻔ ﺑ
ﺣﻴﺎﻛﻢ﴾ ﰲ اﻷرﺣﺎم واﻟﺪﻧﻴﺎ ﺦ ا ﺮوح ﻓﻴﻜﻢ، ُ َ ً َ ُ
أﻣﻮاﺗﺎ﴾ ﻧﻄﻔﺎ ﰲ اﻷﺻﻼب ﴿ َﻓ ْ َ ْ ﻛﻨﺘﻢ ْﻣﻜﺔ ﴿ ِﺑﺎﷲَِ ١٢وﻙ﴾ ﻗﺪ ﴿ ْ ُ ْ
)(٩ )(٨
َ
8ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﺣﺎﻝ ﺑﺘﻘﺪﻳﺮ ﻗﺪ١٢ .ﻙ
ﻴﻜﻢ﴾ ﺑﺎﻟﺒﻌﺚُ
ﻳﺤ ِ ْ ْ ُ
ﺘﻜﻢ﴾ ﻋﻨﺪ إﻧﺘﻬﺎء آﺟﺎﻟﻜﻢ ﴿ﺛﻢ ُ ْ ُ ُ
واﻻﺳﺘﻔﻬﺎم ﻟﻠﺘﻌﺠﺐ ﻣﻦ ﻛﻔﺮﻫﻢ ﻣﻊ ﻗﻴﺎم اﻟﱪﻫﺎن أو ﻟﻠﺘﻮﺑﻴﺦ ﴿ﺛﻢ ُﻳﻤ ِ ْ ُ ْ
ﻧـــــــــــــــــ )(١١
ﻧــــ ﻟﻠﺘﻌﺠﻴﺐ
8ﰲ ﻛﻴﻒ ﺗﻜﻔﺮﻭﻥ١٢ .
ﻗﻮﻟﻪ] :ﺑﺼﻠﺘﻪ[ ﺃﻱ :ﻣﻊ ﺻﻠﺘﻪ ﻭﻫﻲ ½ﺃﺭﺍﺩ¼ ﻭﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻑ ﻻﺳﺘﻜﻤﺎﻝ ﺷﺮﻭﻃﻪ ،ﺗﻘﺪﻳﺮﻩ ﺃﺭﺍﺩﻩ ﺍﷲ ﻭﺍﳉﻤﻠﺔ ﰲ ﳏﻞ ﺭﻓﻊ ﻭﻗﻮﻟـﻪ: )(١
½ﺧﱪﻩ¼ ﺃﻱ :ﺍﳌﺒﺘﺪﺃ ﻭﺇﻥ ﻭﻗﻊ ﻧﻜﺮﺓ ﻭﺍﳋﱪ ﻣﻌﺮﻓﺔ ﻋﻠﻰ ﻣﺎ ﺟﻮﺯﻩ ﺳﻴﺒﻮﻳﻪ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻳﻀﻞ ﺑﻪ[ ﺇﺳﻨﺎﺩ ﺍﻹﺿﻼﻝ ﺃﻱ :ﺧﻠﻖ ﺍﻟﻀﻼﻝ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﺃﻥ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﳐﻠﻮﻗﺔ ﻟﻪ ﺗﻌـﺎﱃ ﻭﺇﻥ ﻛﺎﻧـﺖ ﺃﻓﻌـﺎﻝ )(٢
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ﺍﻟﻌﺒﺎﺩ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﺴﺐ ﻣﺴﺘﻨﺪﺓ ﺇﻟﻴﻬﻢ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺬﺍ ﺍﳌﺜﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻷﺟﻞ ﺍﻟﻘﺮﺏ ﻭﺇﻻ ﳛﺘﻤﻞ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺿﺮﺑﻪ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻳﻀﺮﺏ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ﴿] :ﻳﻀﻞ ﺑﻪ ﻛﺜﲑﺍ ﻭﻳﻬﺪﻱ ﺑﻪ ﻛﺜﲑﺍ﴾[ ﻓﻴﻪ ﺩﻻﻟﺔ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺃﻥ ﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻟﺔ ﻣﻦ ﺍﷲ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﺎ ﻋﻬﺪﻩ ﺇﻟﻴﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﺼﺪﺭ ﻫﺎﻫﻨﺎ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﺑﻘﺮﻳﻨﺔ ﻓﻌﻞ ﺍﻟﻨﻘﺾ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺃﻥ ﺑﺪﻝ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﺇﻻ ﻓﻴﺤﺘﻤﻞ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﻣﻦ ﻣﺎ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟــﻪ] :ﺍﳌﻮﺻــﻮﻓﻮﻥ ﲟــﺎ ﺫﻛــﺮ[ ﺃﻱ :ﻣــﻦ ﻗﻮﻟــﻪ½ :ﺍﻟــﺬﻳﻦ ﻳﻨﻘــﻀﻮﻥ ...ﺇﱁ¼ ﻭ ½ﺃﻭﻟﺌــﻚ¼ ﻣﺒﺘــﺪﺃ ﻭ½ﻫــﻢ¼ ﻣﺒﺘــﺪﺃ ﺛــﺎﻥ ﺃﻭ ﻓــﺼﻞ )(٧
ﻭ½ﺍﳋﺎﺳﺮﻭﻥ¼ ﺧﱪ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻳﺎ ﺃﻫﻞ ﻣﻜﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﻻ ﻳﻜﻮﻥ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻷﻢ ﱂ ﻳﻜﻔﺮﻭﺍ ﺑﺎﷲ ﻭﻗﻴﻞ ﺑـﺎﻟﻌﻤﻮﻡ ﻧﻈـﺮﺍ ﺇﱃ ﺍﻟـﺴﺎﺑﻖ )(٨
ﻭﺍﻟﻼﺣﻖ ﻭﻫﻮ ﺍﻷﻭﺟﻪ ﻷﻢ ﻛﻔﺮﻭﺍ ﺑﺎﷲ ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﻋﺰﻳﺮ ﺍﺑﻦ ﺍﷲ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻗﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﲨﻠﺔ ﻭﻛﻨﺘﻢ ﺇﱃ ﻗﻮﻟﻪ ﰒ ﺇﻟﻴﻪ ﺗﺮﺟﻌﻮﻥ ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻭﺃﻥ ﻗﺪ ﻣـﻀﻤﺮﺓ ﺑﻌـﺪ ﺍﻟـﻮﺍﻭ ﺟﺮﻳـﺎ )(٩
ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺮﺭﺓ ﻋﻨﺪ ﺍﳉﻤﻬﻮﺭ] .ﻋﻠﻤﻴﺔ[
) (١٠ﻗﻮﻟﻪ] :ﺑﻨﻔﺦ ﺍﻟﺮﻭﺡ[ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺮﺣﻢ ﻓﺎﻟﻈﺮﻑ ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ½ :ﰲ ﺍﻷﺭﺣﺎﻡ¼ ﻓﻘﻂ") .ﲨﻞ"(
) (١١ﻗﻮﻟﻪ] :ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻌﺠﺐ[ ﺍﻟﺘﻌﺠﺐ ﺍﺳﺘﻌﻈﺎﻡ ﺃﻣﺮ ﺧﻔﻲ ﺳﺒﺒﻪ ﻭﻫﻮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺨﻠﻖ ﻻ ﻟﻠﺨﺎﻟﻖ ﻓﻬﻮ ﻣﺴﺘﺤﻴﻞ ﻭﺍﻷﺣﺴﻦ ﺃﻥ ﻳﻜﻮﻥ
ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻌﺠﺐ ﻭﺍﻟﺘﻮﺑﻴﺦ ﻣﻌﺎ ﻭﻫﻮ ﺍﻟﺮﻋﺪ ﻭﺍﻟﺰﺟﺮ") .ﺻﺎﻭﻱ"(
١٤
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ﺗﻌﺎﱃ دﻟﻴﻼ ﻋ اﻟﺒﻌﺚ ﳌﺎ أﻧﻜﺮوهَُ ﴿ :ﻮ ِ ْ
اﻟﺬي َﺧﻠ ََﻖ ﺗﺮﺟﻌﻮن ) ﴾(۲۸ﺗﺮدون ﺑﻌﺪ اﻟﺒﻌﺚ ﻓﻴﺠﺎزﻳﻜﻢ ﺑﺄﻋﻤﺎﻟﻜﻢ .وﻗﺎل﴿ ُﺛﻢ ِ َإﻟﻴْ ِ ُ ْ َ ُ ْ َ
:ﺃﻱ ﻏﲑ ﻣﺪﺣﻮﺓ١٢ .
ﺴﻔﻚ َ ٓ َ
اﻟﺪﻣﺎء﴾ ﻳﺮﻳﻘﻬﺎ ﺑﺎﻟﻘﺘﻞ ْﺴﺪ ِﻓﻴْ َ ﺎ﴾ ﺑﺎﳌﻌﺎﺻﻲ)َ ﴿ (٨و َ ْ ِ ُ
ﻣﻦ ﻔ ِ ُ ﻗﺎﻟﻮا َ َ ْ َ ُ
أﺗﺠﻌﻞ ِﻓﻴْ َﺎ َ ْ ﰲ ﺗﻨﻔﻴﺬ أﺣﻜﺎﻣﻲ ﻓﻴﻬﺎ وﻫﻮ آدم ﴿ َ ُ ْۤ
)(٧
:ﻫﻮ ﺃﺑﻮ ﺍﳉﻦ ﻛﻤﺎ ﺃﻥ ﺁﺩﻡ ﺃﺑﻮ ﺍﻟﺒﺸﺮ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻢ ﻋﺮﻓﻮﺍ ﺫﻟﻚ ﻗﻴﺎﺳﺎ ﻷﺣﺪ ﺍﻟﺜﻘﻠﲔ ﻋﻠﻰ ﺍﻵﺧﺮ١٢ .
ُ ُ ﻛﻤﺎ ﻓﻌﻞ ﺑﻨﻮ اﳉﺎن وﻛﺎﻧﻮا ﻓﻴﻬﺎ ﻓﻠﻤﺎ أﻓﺴﺪوا أرﺳﻞ اﷲ إﻟﻴﻬﻢ اﳌﻼ ﺋﻜﺔ ﺮدوﻫﻢ إﱃ ا ﺰا ﺮ واﳉﺒﺎل ﴿ َ َ ْ ُ
وﻧﺤﻦ َﺴﺒﺢ﴾ ﺋ ﳉ ﻓﻄ
8ﺃﻱ ﰲ ﺍﻷﺭﺽ١٢ .ﻙ
ﻗﻮﻟﻪ﴿] :ﻫﻮ ﺍﻟﺬﻱ ﺧﻠﻖ ﻟﻜﻢ﴾ ...ﺍﻵﻳﺔ[ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻹﺑﺎﺣﺔ ﺇﻻ ﻣﺎ ﻭﺭﺩ ﺍﻟﺸﺮﻉ ﺑﺘﺤﺮﳝﻪ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻱ :ﻗﺼﺪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﻌﲎ ﺍﻻﺳﺘﻮﺍﺀ ﻣﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﷲ ﻋﺰﻭﺟﻞ؛ ﻷﻥ ﺍﻻﺳﺘﻮﺍﺀ ﰲ ﺍﻷﺻﻞ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ") .ﺻﺎﻭﻱ"( )(٢
ﻼ[ ﻫﺬﺍ ﻫﻮ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺧﻼﻓﺎﹰ ﳌﻦ ﻳﻨﻜﺮ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻷﺷﻴﺎﺀ ﺗﻔﺼﻴﻼﹰ ﻓﺈﻧﻪ ﻛﺎﻓﺮ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﳎﻤﻼﹰ ﻭﻣﻔﺼ ﹰ )(٣
ﻗﻮﻟﻪ] :ﺍﺫﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﺫ ﰲ ﳏﻞ ﻧﺼﺐ ﻭﺃﻥ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﺍﺫﻛﺮ ﻣﻘﺪﺭ] .ﻋﻠﻤﻴﺔ[ )(٤
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ﻗﻮﻟﻪ﴿] :ﻭﺇﺫ ﻗﺎﻝ ﺭﺑﻚ﴾[ ﻓﻴﻪ ﺇﺭﺷﺎﺩ ﻋﺒﺎﺩﻩ ﺇﱃ ﺍﳌﺸﺎﻭﺭﺓ ﻭﺃﻥ ﺍﳊﻜﻤﺔ ﺗﻘﺘﻀﻲ ﺇﳚﺎﺩ ﻣﺎ ﻳﻐﻠـﺐ ﺧـﲑﻩ ﻭﺇﻥ ﻛـﺎﻥ ﻓﻴـﻪ ﻧـﻮﻉ ﺷـﺮ )(٥
ﻭﺃﻧﻪ ﻻ ﺭﺃﻱ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻨﺺ ﻭﻫﻮ ﺃﺻﻞ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﻌﺒﺪﻳﺔ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺧﻠﻴﻔﺔ[ ﺣﻜﻤﺔ ﺟﻌﻠﻪ ﺧﻠﻴﻔﺔ ﺍﻟﺮﲪﺔ ﺑﺎﻟﻌﺒﺎﺩ ﻻ ﻻﻓﺘﻘﺎﺭ ﺍﷲ ﺗﻌـﺎﱃ ﻟـﻪ ﻭﺫﻟـﻚ ﺑـﺄﻥ ﺍﻟﻌﺒـﺎﺩ ﻻ ﻃﺎﻗـﺔ ﳍـﻢ ﻋﻠـﻰ ﺗﻠﻘـﻲ ﺍﻷﻭﺍﻣـﺮ )(٦
ﻭﺍﻟﻨﻮﺍﻫﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻼ ﻭﺍﺳﻄﺔ ﺑﻞ ﻭﻻ ﺑﻮﺍﺳﻄﺔ ﻣﻠﻚ ﻓﻤﻦ ﺭﲪﺘﻪ ﻭﻟﻄﻔﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﻣﻦ ﺍﻟﺒﺸﺮ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺁﺩﻡ[ ﺃﻱ :ﻓﻬﻮ ﺍﻟﺒﺸﺮ ﻭﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ ﺑﺎﻋﺘﺒﺎﺭ ﻋﺎﱂ ﺍﻷﺟﺴﺎﺩ ﻭﺃﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻓﻬـﻮ ﺳـﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ ﳏﻤـﺪ )(٧
ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ:
ﻓﹶﻠِﻲ ﻓﻴﻪ ﻣﻌﲎ ﺷﺎﻫﺪ ﺑِﺄﹸﺑﻮﺗِﻲ ﻓﺈﻧﻲ ﻭﺇﻥﹾ ﻛﻨﺖ ﺍﺑﻦ ﺁﺩﻡ ﺻﻮﺭﺓﹰ
ﻭﺍﻋﻠﻢ ﺃﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻟِﻠﹾﻤﻼﹶﺋِﻜﹶﺔِ ﺇِﻧﻲ ﺟﺎﻋِﻞﹲ ﻓِﻲ ﺍﻷَﺭﺽِ ﺧﻠِﻴ ﹶﻔﺔﹰ﴾]ﺍﻟﺒﻘﺮﺓ [٣٠ :ﺃﺭﺑﻌﺔ ﺃﻣﻮﺭ :ﺍﻷﻭﻝ ﺗﻌﻠﻴﻢ ﺍﳌﺸﺎﻭﺭﺓ ﰲ ﺃﻣﻮﺭﻫﻢ
ﻗﺒﻞ ﺃﻥ ﻳﻘﺪﻣﻮﺍ ﻋﻠﻴﻬﺎ ﻭﻋﺮﺿﻬﺎ ﻋﻠﻰ ﺛﻘﺎﻢ ﻭﻧﺼﺤﺎﺋﻬﻢ ﻭﺇﻥ ﻛﺎﻥ ﻫﻮ ﺑﻌﻠﻤﻪ ﻭﺣﻜﻤﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﻏﻨﻴﺎ ﻋﻦ ﺍﳌﺸﺎﻭﺭﺓ .ﻭﺍﻟﺜﺎﱐ ﺗﻌﻈﻴﻢ ﺷﺎﻥ
ﺍﻌﻮﻝ ﺑﺄﻥ ﺑﺸﺮ ﺑﻮﺟﻮﺩﻩ ﺳﻜﺎﻥ ﻣﻠﻜﻮﺗﻪ ﻭﻟﻘﺒﻪ ﺑﺎﳋﻠﻴﻔﺔ ﻗﺒﻞ ﺧﻠﻘﻪ .ﻭﺍﻟﺜﺎﻟﺚ ﺇﻇﻬﺎﺭ ﻓﻀﻠﻪ ﺍﻟﺮﺍﺟﺢ ﻋﻠﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻔﺎﺳﺪ ﻭﻫﻮ
ﻗﻮﻟﻪ½ :ﺃﲡﻌﻞ ...ﺇﱁ¼ ﻭﺟﻮﺍﺑﻪ ﻭﻫﻮ ﻗﻮﻟﻪ﴿ :ﺇِﻧﻲ ﺃﹶﻋﻠﹶﻢ ﻣﺎ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ﴾]ﺍﻟﺒﻘﺮﺓ [٣٠ :ﻭﺍﻟﺮﺍﺑﻊ ﺑﻴﺎﻥ ﺃﻥ ﺍﳊﻜﻤﺔ ﺗﻘﺘـﻀﻲ ﻣـﺎ ﻳﻐﻠـﺐ
ﺧﲑﻩ ﻓﺈﻥ ﺗﺮﻙ ﺍﳋﲑ ﻷﺟﻞ ﺍﻟﺸﺮ ﺍﻟﻘﻠﻴﻞ ﺷﺮ ﻛﺜﲑ ﻛﻘﻄﻊ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺁﻛﻠﺔ ﺷﺮ ﻗﻠﻴﻞ ﻭﺳﻼﻣﺔ ﲨﻴﻊ ﺍﻟﺒﺪﻥ ﺧـﲑ ﻛـﺜﲑ ﻓﻠـﻮ ﱂ
ﻳﻘﻄﻊ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﺳﺮﺕ ﺗﻠﻚ ﺍﻵﻓﺔ ﺇﱃ ﲨﻴﻊ ﺍﻟﺒﺪﻥ ﻭﺃﺩﺕ ﺇﱃ ﺍﳍﻼﻙ ﺍﻟﺬﻱ ﻫﻮ ﺷﺮ ﻛﺜﲑ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﺎﳌﻌﺎﺻﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻔﺴﺎﺩ ﻣﺎ ﻫﻮ ﺳﺒﺒﻪ] .ﻋﻠﻤﻴﺔ[ )(٨
١٥
www.madinah.in
Madinah Gift Centre
2
:ﻣﻦ ﺍﻟﺴﻮﺀ١٢ .ﻙ :ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺃﻥ ﺍﻟﺒﺎﺀ ﻟﻠﻤﻼﺑﺴﺔ١٢ .
ﻟﻚ﴾ ﻧ ﻫﻚ ﻋﻤﺎ ﻻ ﻳﻠﻴﻖ ﺑﻚ ﻓﺎﻟﻼم زاﺋﺪة ﺑﺤﻤﺪك﴾ أي :ﻧﻘﻮل ﺳﺒﺤﺎن اﷲ وﲝﻤﺪه ﴿ َو ُ َ ُ
ﻘﺪس َ َ ﻣﺘﻠﺒﺴﲔ ﴿ ِ َ ْ ِ َ
)(١
8ﻟﻠﺘﺄﻛﻴﺪ
ﻗﺎل﴾ ﺗﻌﺎﱃ ﴿إ ِ ۤ ْ َأﻋْﻠ َُﻢ َﻣﺎ َﻻ َ ْﻌﻠ ُ ْ َ
َﻤﻮن ) ﴾(۳۰ﻣﻦ اﳌﺼﻠﺤﺔ ﰲ اﺳﺘﺨﻼف آدم واﳉﻤﻠﺔ ﺣﺎل أي :ﻓﻨﺤﻦ أﺣﻖ ﺑﺎﻻﺳﺘﺨﻼف ﴿ َ َ
ﻟﺘﻌﺪﻳﺘﻪ ﺑﻨﻔﺴﻪ١٢ .ﻙ
)(٢
وأن ذرﻳﺘﻪ ﻓﻴﻬﻢ اﳌﻄﻴﻊ واﻟﻌﺎﺻﻲ ﻓﻴﻈﻬﺮ اﻟﻌﺪل ﺑﻴﻨﻬﻢ ﻓﻘﺎﻟﻮا :ﻟﻦ ﳜﻠﻖ رﺑﻨﺎ ﺧﻠﻘﺎ أ ﻛﺮم ﻋﻠﻴﻪ ﻣﻨﺎ وﻻ أﻋﻠﻢ ﻟﺴﺒﻘﻨﺎ ﻟﻪ
ورؤﻳﺘﻨﺎ ﻣﺎ ﻟﻢ ﻳﺮه ﻓﺨﻠﻖ اﷲ ﺗﻌﺎﱃ آدم ﻣﻦ أدﻳﻢ اﻷرض أي :وﺟﻬﻬﺎ ،ﺑﺄ ن ﻗﺒﺾ ﻣﻨﻬﺎ ﻗﺒﻀﺔ ﻣﻦ ﲨﻴﻊ أﻟﻮاﺎ وﻋﺠﻨﺖ
ﻧـــــــــــــــــ
ﻧــــ ﻋﺠﻦ
اﻷﺳﻤﺎء﴾ أي :أﲰﺎء دم ْ َ ْ َ ٓ َ ﺑﺎﳌﻴﺎه اﳌﺨﺘﻠﻔﺔ وﺳﻮاه وﻧﻔﺦ ﻓﻴﻪ اﻟﺮوح ﻓﺼﺎر ﺣﻴﻮاﻧﺎ ﺣﺴﺎﺳﺎ ﺑﻌﺪ أن ﻛﺎن ﲨﺎدا ﴿ َ َ َ
وﻋﻠﻢ َ َ
:ﻭﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﳌﻔﺴﺮﻳﻦ١٢ .
اﳌﺴﻤﻴﺎت)ُ ﴿ (٣ﻠ َ ﺎ﴾ ﺣﱴ اﻟﻘﺼﻌﺔ) (٤واﻟﻘﺼﻴﻌﺔ واﻟﻔﺴﻮة واﻟﻔﺴﻴﺔ واﳌﻐﺮﻓﺔ ﺑﺄن أﻟ ) (٥ﰲ ﻗﻠﺒﻪ ﻋﻠﻤﻬﺎ)ُ ﴿ (٦ﺛﻢ َ َ َﺿ ُ ْﻢ﴾
أي :اﳌﺴﻤﻴﺎت وﻓﻴﻪ ﺗﻐﻠﻴﺐ اﻟﻌﻘﻼء ﴿َﻋ َ ْاﻟَﻤﻠٓ ٰ ِﻜَﺔِ ََﻓﻘ َ
ﺎل﴾ ................................................. )(٨ )(٧
ﻗﻮﻟﻪ] :ﻣﺘﻠﺒﺴﲔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﲝﻤﺪﻙ ﰲ ﻣﻮﺿـﻊ ﺍﳊـﺎﻝ ﺍﳌﺘﺪﺍﺧﻠـﺔ ﻷـﺎ ﺣـﺎﻝ ﰲ ﺣـﺎﻝ ﺃﻱ ﺗـﺴﺒﻴﺤﺎ ﻫـﻮ ﻣﻘﻴـﺪ ﲝﻤـﺪﻙ )(١
ﻭﻣﺘﻠﺒﺲ ﺑﻪ") .ﲨﻞ"](٥٦ ،ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻨﺤﻦ ﺃﺣﻖ ...ﺇﱁ[ ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺫﻟﻚ ﺍﻻﻋﺘﺮﺍﺽ ﻋﻠﻰ ﺍﷲ ﻋﺰﻭﺟﻞ ﻭﻻ ﺍﺣﺘﻘـﺎﺭ ﺳـﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ )(٢
ﻭﺇﳕﺎ ﺫﻟﻚ ﻟﻄﻠﺐ ﺟﻮﺍﺏ ﻳﺮﳛﻬﻢ ﻣﻦ ﺍﻟﻌﻨﺎﺀ ﺣﻴﺚ ﻭﻗﻌﺖ ﺍﳌﺸﻮﺭﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ") .ﺻﺎﻭﻱ"(
0
0
ﻗﻮﻟﻪ] :ﺃﻱ :ﺃﲰﺎﺀ ﺍﳌﺴﻤﻴﺎﺕ[ ﺇﺷﺎﺭﺓ ﺇﱄ ﺃﻥ ½ﺁﻝ¼ ﻋﻮﺽ ﻋﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻭﺍﳌﺮﺍﺩ ﺑﺎﳌﺴﻤﻴﺎﺕ ﻣﺪﻟﻮﻻﺕ ﺍﻷﲰﺎﺀ ﺳﻮﺍﺀ ﻛﺎﻧﺖ )(٣
ﺟﻮﺍﻫﺮ ﺃﻭ ﺃﻋﺮﺍﺿﺎ ﺃﻭ ﻣﻌﺎﱐ ﺃﻭ ﻣﻌﻨﻮﻳﺔ ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﻃﻠﻊ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﲨﻴﻌﻬﺎ ﻭﻋﻠﹼﻤﻪ ﺃﲰﺎﺀﻫﺎ
ﻭﺍﻃﻠﻊ ﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺍﳌﺴﻤﻴﺎﺕ ﻭﱂ ﻳﻌﻠﻤﻬﻢ ﺃﲰﺎﺋﻬﺎ ﻓﺎﺷﺘﺮﻙ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻊ ﺍﳌﻼﺋﻜﺔ ﰲ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻤﻴﺎﺕ
ﻭﺍﺧﺘﺺ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲟﻌﺮﻓﺔ ﺍﻷﲰﺎﺀ ﲜﻤﻴﻊ ﺍﻟﻠﻐﺎﺕ ،ﻭﺗﻠﻚ ﺍﻟﻠﻐﺎﺕ ﺗﻔﺮﻗﺖ ﰲ ﺃﻭﻻﺩﻩ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺣﱴ ﺍﻟﻘﺼﻌﺔ ...ﺇﱁ[ ½ﺍﻟﻘﺼﻌﺔ¼ ﻫﻲ ﺍﻹﻧﺎﺀ ﺍﻟﻜﺒﲑ ﻣﻦ ﺍﳋﺸﺐ ﻭ½ﺍﻟﻘﹸﺼﻴﻌﺔ¼ ﺍﻹﻧﺎﺀ ﺍﻟﺼﻐﲑ ﻭ½ﺍﻟﻔﺴﻮﺓ¼ ﻫـﻮ ﺍﻟـﺮﻳﺢ ﺍﳋـﺎﺭﺝ )(٤
ﻣﻦ ﺍﻟﺪﺑﺮ ﺑﻼ ﺻﻮﺕ ﻓﺈﻥ ﻛﺎﻥ ﺷﺪﻳﺪﺍ ﲰﻲ ﻓﺴﻮﺓ ﻭﺇﻥ ﻛﺎﻥ ﺧﻔﻴﻔﺎ ﲰﻲ ﻓﺴﻴﺔ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﺃﻟﻘﻰ ...ﺇﱁ[ ﺃﻱ :ﺍﻷﲰﺎﺀ ﻭﺣﻜﻤﺘﻬﺎ ﺣﲔ ﺻﻮﺭ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺴﻤﻴﺎﺕ ﻛﺎﻟﺬﺭ ﻭﺫﻟﻚ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻭﻫﻮ ﻇـﺎﻫﺮ ﰲ )(٥
ﺍﻷﺷﻴﺎﺀ ﺍﶈﺴﻮﺳﺔ ﻭﺃﻣﺎ ﺍﳌﻌﻘﻮﻟﺔ ﻛﺎﳊﻴﺎﺓ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻔﺮﺡ ﻭﻏﲑ ﺫﻟﻚ ﻓﺒﺈﻟﻘﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺪﺍﻝ ﻭﺍﳌﺪﻟﻮﻝ ﻓﻴﻪ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﺃﻟﻘﻰ ﰲ ﻗﻠﺒﻪ ﻋﻠﻤﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﺇﻻ ﻓﻘﻴﻞ ﲞﻠﻖ ﺍﻷﺻﻮﺍﺕ ﺃﻭ ﺑﺈﺭﺳﺎﻝ ﺍﳌﻠﻚ ﺇﻟﻴﻪ ﺃﻭ ﲞﻄـﺎﺏ )(٦
ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺗﺮﻛﻬﺎ ﺍﳌﻔﺴﺮ ﻟﻌﺪﻡ ﺍﺳﺘﻘﻼﳍﺎ ﰲ ﺍﻟﺘﻌﻠﻴﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻓﻴﻪ ﺗﻐﻠﻴﺐ ﺍﻟﻌﻘﻼﺀ[ ﺃﻱ :ﰲ ﺍﻹﺗﻴﺎﻥ ﲟﻴﻢ ﺍﳉﻤﻊ ﺍﻟﱵ ﻟﻠﻌﻘـﻼﺀ ﺍﳌـﺬﻛﻮﺭ ﻭﺇﻻ ﻓﻠـﻮ ﱂ ﻳﻐﻠـﺐ ﻟﻘـﺎﻝ ﻋﺮﺿـﻬﺎ ﺃﻭ ﻋﺮﺿـﻬﻦ )(٧
ﻭﻤﺎ ﻗﺮﺀ ﺷﺎﺫﺍ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﰒ ﻋﺮﺿﻬﻢ ﻋﻠﻰ ﺍﳌ ٓﻠٰﺌِﻜﺔ [ ﺍﻟﻌﺮﺽ ﺇﻇﻬﺎﺭ ﺍﻟﺸﻲﺀ ﻟﻠﻐﲑ ﻟﻴﻌﺮﻑ ﺍﻟﻌﺎﺭﺽ ﻣﻨﻪ ﺣﺎﻟﻪ ﻭﺍﳊﻜﻤﺔ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﻌﺮﺽ ﺗـﺸﺮﻳﻒ )(٨
ﺁﺩﻡ ﻭﺍﺻﻄﻔﺎﺀﻩ ﻭﺇﻇﻬﺎﺭﻩ ﺍﻹﺳﺮﺍﺭ ﻭﺍﻟﻌﻠﻮﻡ ﺍﳌﻜﻨﻮﻧﺔ ﰲ ﻏﻴﺐ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﻫـﻮ ﺍﳌﻌﻠـﻢ ﺍﳌﻜـﺮﻡ ﺁﺩﻡ
Å
١٦
www.madinah.in
Madinah Gift Centre
2
:ﺃﻱ ﺗﻮﺑﻴﺨﺎ ﻭﺇﺳﻜﺎﺗﺎ١٢ .
ﺆﻻٓ ِء﴾ اﳌﺴﻤﻴﺎت ﴿ ِ ْإن ُ ْ ُ ْ
ﻛﻨﺘﻢ ٰﺻ ِﺪﻗ ِ ْ َ ) (٢)﴾(۳۱ﰲ أﱐ ﻻ أﺧﻠﻖ أﻋﻠﻢ ﻣﻨﻜﻢ أو ﳍﻢ ﺗﺒﻜﻴﺘﺎ)ْۢ َ ﴿ (١أﻧﺒ ِﺌ ُﻮْ ِ ْ﴾ أﺧﱪوﱐ ﴿ﺑ ِ َ ْ َ ٓ
ﺳﻤﺎء ُ َ
َ
ۤ ﻋ
ﺳﺒﺤَﻨَﻚ ﴾ ﺗ ﻳﻬﺎ ﻟﻚ ﻦ اﻻﻋﱰاض ﻋﻠﻴﻚ ﴿ َﻻ ﻋ ْ َِﻠﻢ َ َﻟﻨﺎ ِإﻻ أﻧﻜﻢ أﺣﻖ ﺑﺎﳋﻼﻓﺔ وﺟﻮاب اﻟﺸﺮط دل ﻋﻠﻴﻪ ﻣﺎ ﻗﺒﻠﻪْ ُ َ ﴿ .
ﻗﺎﻟﻮا ُ ْ ٰ
:ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﳏﺬﻭﻑ١٢ .
ﻗﺎل﴾ِﻴﻢ ) ﴾(۳۲اﻟﺬي ﻻ ﳜﺮج ﺷﻲء ﻋﻦ ﻋﻠﻤﻪ وﺣﻜﻤﺘﻪَ َ ﴿ . اﻟﺤﻜ ْ ُ أﻧﺖ﴾ ﺗﺄﻛﻴﺪ ﻟﻠﻜﺎف ﴿ ْ َ ِ ْ ُ
اﻟﻌﻠﻴﻢ ْ َ إﻧﻚ َ ْ َ
ﻋﻠﻤ َ َﻨﺎ﴾) (٣إﻳﺎه ﴿ ِ َ َﻣﺎ َ ْ
)(٤
ﺳﻤﺂْ ِ ِ Òﻢ﴾ اﳌﺴﻤﻴﺎت ﻓﺴ ﻛﻞ ء ﺑﺎﲰﻪ وذﻛﺮ ﺣﻜﻤﺘﻪ اﻟﱵ ﺧﻠﻖ ﳍﺎ َ ﺗﻌﺎﱃ ﴿ ﻳﺎ ٰ َدُم َ ْۢ ِ
أﻧﺒﺌْ ُ ْﻢ﴾ أي :اﳌﻼ ﺋﻜﺔ ﴿ﺑ ِ ْ َ
)(٥
َ َ
واﻷرض﴾ ﻣﺎ ﻏﺎب ﻓﻴﻬﻤﺎ ﴿ َ َ
وأﻋْﻠ َُﻢ َﻣﺎ اﻟﺴﻤﻮ ٰت ِ َ ْ َ ْ ِ
ﻏﻴﺐ ٰ أﻗﻞ ُ ْ
ﻜﻢ إ ۤ ْ َأﻋْﻠ َُﻢ َ ْ َ أﻟﻢ َ ُ ْ
ﻗﺎل﴾ ﺗﻌﺎﱃ ﳍﻢ ﻣﻮﲞﺎ ﴿ َ َ ْ ﴿ َﻓﻠ َۤﻤﺎ أ َ ۢ ْﻧﺒ َ ُْﻢ ﺑ ِ ْ َ
ﺳﻤﺂْ ِ ِ Òﻢ َ َ
َ
ﺗﺒﺪون﴾ ﺗﻈﻬﺮون).................................................................................. (٦ ُْ ُْ َ
ﺍﻟﺼﻔﻲ ﻛﻴﻼ ﳛﺘﺞ ﺍﳌﻠﻚ ﻭﻏﲑﻩ ﺑﻌﻠﻤﻪ ﻭﻣﻌﺮﻓﺘﻪ ﻭﺫﻟﻚ ﺭﲪﺔ ﺍﷲ ﺍﻟﱵ ﻭﺳﻌﺖ ﻛـﻞ ﺷـﻲﺀ .ﻭﻋﻠـﻢ ـﺬﻩ ﺍﻵﻳـﺔ ﺃﻥ ﺍﻷﻧﺒﻴـﺎﺀ ﻋﻠـﻴﻬﻢ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻨﻈﺮﻭﻥ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻌﺪﻭﻣﺔ ﻛﻤﺎ ﻭﻗﻊ ﻟﺴﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﻧﻮﺭ ﺍﻟﻌﺮﻓﺎﻥ"(
ﻗﻮﻟﻪ] :ﺗﺒﻜﻴﺘﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻷﻣﺮ ﻫﺎﻫﻨﺎ ﻟﻴﺲ ﻟﻠﺘﻜﻠﻴﻒ ﻭﺍﻻﻳﺘﻤﺎﺭ ﺣﱴ ﻳﻠﺰﻡ ﺍﻟﺘﻜﻠﻴﻒ ﲟﺎ ﻻ ﻳﻄﺎﻕ ﺑﻞ ﻟﻠﺘﻌﺠﻴﺰ ﻭﺍﻹﺳﻜﺎﺕ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺇﻥ ﻛﻨﺘﻢ ﺻٰـﺪﻗﲔ [ ﰲ ﺯﻋﻤﻜﻢ ﺃﻧﻜﻢ ﺃﺣﻘﺎﺀ ﺑﺎﳋﻼﻓﺔ ﳑﻦ ﺍﺳﺘﺨﻠﻔﺘﻪ ﻛﻤﺎ ﻳﻨﺒﺊ ﻋﻨﻪ ﻣﻘﺎﻟﻜﻢ ﻭﻳﻘﺎﻝ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﺩﻟﻴـﻞ ﻋﻠـﻰ )(٢
ﺃﻥ ﺃﻭﱃ ﺍﻷﺷﻴﺎﺀ ﺑﻌﺪ ﻋﻠﻢ ﺍﻟﺘﻮﺣﻴﺪ ﺗﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻠﻐﺔ؛ ﻷﻧﻪ ﺗﻌﺎﱃ ﺃﺭﺍﻫﻢ ﻓﻀﻞ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻌﻠﻢ ﺍﻟﻠﻐﺔ ﻭﺩﻟﺖ ﺃﻳـﻀﺎ
ﺃﻥ ﺍﳌﺪﻋﻲ ﻳﻄﺎﻟﺐ ﺑﺎﳊﺠﺔ ﻓﺈﻥ ﺍﳌﻼﺋﻜﺔ ﺍﺩﻋﻮﺍ ﺍﻟﻔﻀﻞ ﻓﻄﻮﻟﺒـﻮﺍ ﺑﺎﻟﱪﻫـﺎﻥ ﻭﲝﺜـﻮﺍ ﻋـﻦ ﺍﻟﻐﻴـﺐ ﻓﻘﺮﻋـﻮﺍ ﺑﺎﻟﻌﻴـﺎﻥ ﺃﻱ :ﻻ ﺗﻌﻠﻤـﻮﻥ
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ﺃﲰﺎﺀ ﻣﺎ ﺗﻌﺎﻳﻨﻮﻥ ﻓﻜﻴﻒ ﺗﺘﻜﻠﻤﻮﻥ ﰲ ﻓﺴﺎﺩ ﻣﻦ ﻻ ﺗﻌﺎﻳﻨﻮﻥ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻻ ﻋﻠﻢ ﻟﻨﺎ ﺇﻻ ﻣﺎ ﻋﻠﻤﺘﻨﺎ[ ﺍﻋﺘﺮﺍﻑ ﻣﻨﻬﻢ ﺑﺎﻟﻌﺠﺰ ﻋﻤﺎ ﻛﻠﻔﻮﻩ ﻭﺇﺷﻌﺎﺭ ﺑـﺄﻥ ﺳـﺆﺍﳍﻢ ﻛـﺎﻥ ﺍﺳﺘﻔـﺴﺎﺭﺍ ﻭﱂ ﻳﻜـﻦ ﺍﻋﺘﺮﺍﺿـﺎ ﺇﺫ )(٣
ﻣﻌﻨﺎﻩ ﻻ ﻋﻠﻢ ﻟﻨﺎ ﺇﻻ ﻣﺎ ﻋﻠﻤﺘﻨﺎ ﲝﺴﺐ ﻗﺎﺑﻠﻴﺘﻨﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻌﺎﳌﻨﺎ ﻭﻻ ﻗﺪﺭﺓ ﻟﻨﺎ ﻋﻠﻰ ﻣـﺎ ﻫـﻮ ﺧـﺎﺭﺝ ﻋـﻦ ﺩﺍﺋـﺮﺓ ﺍﺳـﺘﻌﺪﺍﺩﻧﺎ
ﺣﱴ ﻟﻮ ﻛﻨﺎ ﻣﺴﺘﻌﺪﻳﻦ ﻟﺬﻟﻚ ﻷﻓﻀﺘﻪ ﻋﻠﻴﻨﺎ .ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻳﻀﺎ ﱂ ﳚﺐ ﺑﺄﲰﺎﺀ ﻫﺆﻻﺀ ﻭﻛﺎﻥ ﻣﻌﻠﻢ ﺍﳌﻼﺋﻜـﺔ ﻓﻌﻠـﻢ ﺃﻥ ﻋﻠـﻢ
ﺍﻟﺸﻴﻄﺎﻥ ﺃﻗﻞ ﺟﺪﺍ ﻣﻦ ﻋﻠﻢ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻤﻦ ﻗﺎﻝ ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻋﻠﻢ ﻣﻦ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻓﻬـﻮ
ﻟﻴﺲ ﲟﺆﻣﻦ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﻧﻮﺭ ﺍﻟﻌﺮﻓﺎﻥ"(
ﻗﻮﻟﻪ] :ﺗﺄﻛﻴﺪ ﻟﻠﻜﺎﻑ[ ﺃﻱ :ﻓﻬﻮ ﺿﻤﲑ ﻓﺼﻞ ﻻ ﳏﻞ ﻟﻪ ﻣﻦ ﺍﻷﻋﺮﺍﺏ") .ﺻﺎﻭﻱ"( )(٤
ﻗﻮﻟﻪ﴿] :ﻗﺎﻝ ۤ ٰﻳـﺎ ٰﺩﻡ ﴾[ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﺁﺩﻡ ﻣﻜﻠﻢ.ﺭﻭﻱ ﺃﲪﺪ ﻭﻏﲑﻩ ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ:ﺃﻥ ﺃﺑﺎ ﺫﺭ ﻗﺎﻝ ﻳﺎ ﻧﱯ ﺍﷲ ﺃﻱ ﺍﻷﻧﺒﻴﺎﺀ ﻛـﺎﻥ )(٥
ﺃﻭﻝ؟ﻗﺎﻝ:ﺁﺩﻡ،ﻗﺎﻝ:ﺃﻭ ﻧﺒﻴﺎ ﻛﺎﻥ ﺁﺩﻡ؟ﻗﺎﻝ:ﻧﻌﻢ ﻣﻜﻠﻢ،ﺧﻠﻘﻪ ﺍﷲ ﺑﻴﺪﻩ ﰒ ﻧﻔﺦ ﻓﻴﻪ ﻣﻦ ﺭﻭﺣﻪ ﰒ ﻗﺎﻝ ﻳﺎ ﺁﺩﻡ ﻗﻴﻼ ﻭﰲ ﺑﻘﻴـﺔ ﺍﻵﻳـﺔ ﺩﻟﻴـﻞ
ﻋﻠﻲ ﻣﺰﻳﺔ ﺍﻟﻌﻠﻢ ﻭﺃﻧﻪ ﺷﺮﻁ ﰲ ﺍﳋﻼﻓﺔ ﻭﻓﻀﻞ ﺁﺩﻡ ﻋﻠﻲ ﺍﳌﻼﺋﻜﺔ ﻗﺎﻝ ﺍﻹﻣﺎﻡ:ﳌـﺎ ﺃﺭﺍﺩ ﺍﷲ ﺇﻇﻬـﺎﺭ ﻓـﻀﻞ ﺁﺩﻡ ﱂ ﻳﻈﻬـﺮﻩ ﺇﻻ ﺑـﺎﻟﻌﻠﻢ
ﻓﻠﻮ ﻛﺎﻥ ﰲ ﺍﻹﻣﻜﺎﻥ ﺷﻲﺀ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻌﻠﻢ ﻛﺎﻥ ﺇﻇﻬﺎﺭ ﻓﻀﻠﻪ ﺑﺬﻟﻚ ﺍﻟﺸﻲﺀ ﻻ ﺑﺎﻟﻌﻠﻢ ﻭﻛﺬﻟﻚ ﺃﻣﺮ ﺍﳌﻼﺋﻜـﺔ ﺑﺎﻟـﺴﺠﻮﺩ ﻟـﻪ ﻷﺟـﻞ
ﻓﻀﻴﻠﺔ ﺍﻟﻌﻠﻢ .ﻗﻠﺖ:ﻭﻳﺆﺧﺬ ﻣﻦ ﻫﺬﺍ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﻘﻴﺎﻡ ﻟﻠﻌﺎﱂ.ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ:ﺃﻓﺎﺩﺕ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﺃﻥ ﻋﻠـﻢ ﺍﻟﻠﻐـﺔ ﻓـﻮﻕ ﺍﻟﺘﺤﻠـﻲ ﺑﺎﻟﻌﺒـﺎﺩﺓ
ﻓﻜﻴﻒ ﻋﻠﻢ ﺍﻟﺸﺮﻳﻌﺔ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﻈﻬﺮﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﰲ ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻛﻞ ﺷﻲﺀ ﺃﻇﻬﺮﺗﻪ ﻓﻘﺪ ﺃﺑﺪﻳﺘﻪ ﻭﻳﻘﺎﻝ ﺑﺪﺃ ﱄ ﺷﻲﺀ ﺃﻱ ﺃﻇﻬﺮ] .ﻋﻠﻤﻴﺔ[ )(٦
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ﺗﻜﺘﻤﻮن ) ﴾(۳۳ﺗﺴﺮون ﻣﻦ ﻗﻮﻟﻜﻢ ﻟﻦ ﳜﻠﻖ رﺑﻨﺎ ﺧﻠﻘﺎ أ ﻛﺮم ﻋﻠﻴﻪ ﻣﻨﺎ وﻻ أﻋﻠﻢ. وﻣﺎ ُ ْ ُ ْ
ﻛﻨﺘﻢ َ ْ ُ ُ ْ َ ﻣﻦ ﻗﻮﻟﻜﻢ أﲡﻌﻞ ﻓﻴﻬﺎ إﱁ ﴿ َ َ
)(١
ﻗﻮﻟﻪ] :ﺃ ﲡﻌﻞ ﻓﻴﻬﺎ ...ﺇﱁ[ ﻛﻤﺎ ﺗﻘﺪﻡ .ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﻘﺘﻀﻰ ﺍﻵﻳﺔ ﺃﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠـﻢ ﺍﻷﲰـﺎﺀ ﻭﺍﳌـﺴﻤﻴﺎﺕ )(١
ﻭﻣﻘﺘﻀﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺒﻮﺻﲑﻱ ﰲ ﺍﳍﻤﺰﻳﺔ:
ﺍﻷﲰﺎﺀ ﻵﺩﻡ ﻭﻣﻨﻬﺎ ـﺐ ﻟﻚ ﺫﺍﺕ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴـــــ
ﺃﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻢ ﺍﻷﲰﺎﺀ ﺩﻭﻥ ﺍﳌﺴﻤﻴﺎﺕ ﻓﻴﻜﻮﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﻵﻳﺔ ﳐﺎﻟﻔﺔ ﻭﺍﳊﻖ ﺃﻧﻪ ﻻ ﳐﺎﻟﻔﺔ؛ ﻷﻧـﻪ ﻳﻠـﺰﻡ
ﻣﻦ ﻋﻠﻢ ﺍﻷﲰﺎﺀ ﻋﻠﻢ ﺍﳌﺴﻤﻴﺎﺕ ﻟﻌﺮﺽ ﺍﳌﺴﻤﻴﺎﺕ ﻋﻠﻴﻪ ﺃﻭﻻ ﻓﻤﻌﲎ ﻗﻮﻝ ﺍﻟﺒﻮﺻﲑﻱ ﻟﻚ ﺫﺍﺕ ﺍﻟﻌﻠﻮﻡ ﺃﻱ :ﺃﺻـﻠﻬﺎ ﻓﻌﻠـﻢ ﺁﺩﻡ ﻋﻠﻴـﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﺄﺧﻮﺫ ﻣﻦ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ؛ ﻷﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺃﻋﻄـﻰ ﺃﺻـﻞ ﺍﻟﻌﻠـﻮﻡ ﺑـﻞ
ﻭﺃﺻﻞ ﻛﻞ ﻛﻤﺎﻝ ﻭﻳﺸﻬﺪ ﺫﻟﻚ ﻗﻮﻝ ﺍﺑﻦ ﻣﺸﻴﺶ ﻭﺗﱰﻟﺖ ﻋﻠﻮﻡ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻱ :ﺻﻞ ﻋﻠﻰ ﻣﻦ ﻣﻨﻪ ﺗﱰﻟﺖ ﻋﻠـﻮﻡ ﺁﺩﻡ
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻌﻠﻮﻡ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﺋﻨﺔ ﻣﻨﻪ ﻓﺄﻋﺠﺰ ﺎ ﺍﳌﻼﺋﻜﺔ ﺧﺎﺻﺔ ﻭﺃﻣﺎ ﻋﻠﻮﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ
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ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺄﻋﺠﺰ ـﺎ ﺍﳋﻼﺋـﻖ ﲨﻴﻌـﺎ ﻫـﺬﺍ ﻫـﻮ ﺍﳊـﻖ ﻭﻻ ﺗﻐﺘـﺮ ﲟـﺎ ﻗﻴـﻞ ﺇﻥ ﺁﺩﻡ ﻋﻠـﻢ ﺍﻷﲰـﺎﺀ ﻓﻘـﻂ ﻭﳏﻤـﺪ ﻋﻠـﻢ ﺍﻷﲰـﺎﺀ
ﻭﺍﳌﺴﻤﻴﺎﺕ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻤﺎ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﺳﺠﺪﻭﺍ ﻵﺩﻡ[ ﺍﻟﺴﺠﻮﺩ ﰲ ﺍﻷﺻﻞ ﺗﺬﻟﻞ ﻣﻊ ﺗﻄﺎﻣﻦ ﻭﰲ ﺍﻟﺸﺮﻉ ﻭﺿﻊ ﺍﳉﺒﻬﺔ ﻋﻠﻰ ﻗﺼﺪ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳌـﺄﻣﻮﺭ ﺑـﻪ ﺃﻣـﺎ ﺍﳌﻌـﲎ )(٢
ﺍﻟﺸﺮﻋﻲ ﻓﺎﳌﺴﺠﻮﺩ ﻟﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻌﻞ ﺁﺩﻡ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻗﺒﻠـﺔ ﺳـﺠﻮﺩﻫﻢ ﺗﻔﺨﻴﻤـﺎ ﻟـﺸﺄﻧﻪ ﻭﺃﻣـﺎ ﺍﳌﻌـﲎ
ﺍﻟﻠﻐﻮﻱ ﻭﻫﻮ ﺍﻟﺘﻮﺍﺿﻊ ﻵﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲢﻴﺔﹰ ﻭﺗﻌﻈﻴﻤﺎﹰ ﻟﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺳﺠﻮﺩ ﲢﻴﺔ[ ﺳﺠﻮﺩ ﺗﻌﻈﻴﻢ ﻟﺴﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰒ ﻧﺴﺦ ﺍﻹﺳﻼﻡ ﻫﺬﻩ ﺍﻟﺘﺤﻴـﺔ ﻭﺟﻌـﻞ ﺍﻟﺘﺤﻴـﺔ ﻫـﻲ ﺍﻟـﺴﻼﻡ )(٣
ﻭﻗﻮﻟﻪ½ :ﺑﺎﻹﳓﻨﺎﺀ¼ ﺃﻱ :ﻣﻦ ﻏﲑ ﻭﺿﻊ ﺍﳉﺒﻬﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺳﻴﺄﰐ ﲢﻘﻴﻘﻪ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻛﺎﻥ ﺑﲔ ﺍﳌﻼﺋﻜﺔ[ ﺃﺷﺎﺭ ﺑـﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻻﺳـﺘﺜﻨﺎﺀ ﻣﻨﻘﻄـﻊ ﻭﺃﻧـﻪ ﻟـﻴﺲ ﻣـﻦ ﺍﳌﻼﺋﻜـﺔ ﻟﻘﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻛﹶـﺎﻥﹶ ﻣِـﻦ ﺍﻟﹾﺠِـﻦ﴾ )(٤
]ﺍﻟﻜﻬﻒ") .[٥٠ :ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ﴿] :ﺃﰉ﴾[ ﺭﺩ ﻋﻠﻰ ﺍﳉﱪﻳﺔ ﺇﺫ ﻻ ﻳﻮﺻﻒ ﺑﺎﻹﺑﺎﺀ ﻣﻦ ﻫﻮ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﳌﻄﻠﻮﺏ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﻣﺘﻨﻊ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻄﻠﻘﺎ ﻛﺎﻑ ﰲ ﺿﻼﻟﺘﻪ ﻭﻣﺬﻣﻮﻣﻴﺘﻪ ﻻ ﺣﺎﺟﺔ ﺇﱃ ﺷﺪﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺗﻜﱪ[ ﺃﻓﺎﺩ ﻟﻪ ﺃﻥ ﺍﻟﺴﲔ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻻ ﻟﻠﻄﻠﺐ") .ﲨﻞ"(]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﰲ ﻋﻠﻢ ﺍﷲ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻗﻴﻞ ﺇﻧﻪ ﱂ ﻳﻜﻦ ﻛﺎﻓﺮﺍ ﺑﻞ ﻛﺎﻥ ﻋﺎﺑﺪﺍ ﻭﺇﳕﺎ ﻛﻔﺮ ﺍﻵﻥ ﻭﳚﺎﺏ ﺃﻳﻀﺎ ﺑﺄﻥ ﻛـﺎﻥ ﲟﻌـﲎ ½ﺻـﺎﺭ¼. )(٨
)"ﺻﺎﻭﻱ"( ]ﺗﻨﺒﻴﻪ[ ﻗﺪ ﺃﻫﻠﻚ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺸﻴﻄﺎﻥ ﻋﺎﳌﺎ ﻭﻋﺎﺑﺪﺍ؛ ﻷﻧﻪ ﱂ ﻳﻮﻗﺮ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﱂ ﻳﻌﺰﺭﻩ ﻓﻌﻠﻢ ﺃﻧـﻪ
Å
١٨
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Madinah Gift Centre
2
:ﰲ ﺍﳉﻨﺔ ﺃﻭ ﻗﺒﻞ ﺩﺧﻮﳍﺎ١٢.ﻙ :ﲰﻴﺖ ﺎ ﻷﺎ ﺃﻡ ﻛﻞ ﺣﻲ١٢.ﻙ
رﻏﺪا﴾ واﺳﻌﺎ ﻻ ﺣﺠﺮ ﻓﻴﻪ اﻟﺠﻨﺔ َو ﻣِﻨْ َﺎ﴾ أﻛﻼ)ً َ َ ﴿ (٢ وزوﺟﻚ﴾ ﺣﻮاء) (١ﺑﺎﳌﺪ وﻛﺎن ﺧﻠﻘﻬﺎ ﻣﻦ ﺿﻠﻌﻪ اﻷﻳﺴﺮ ﴿ ْ َ َ ﴿َ َ ْ ُ َ
ﻙ ١٢.ﻷﻛﺜﺮﺍ ﻭﻋﻠﻴﻪ ﻋﺒﺎﺱ ﺍﺑﻦ ﻗﺎﻝ: ١٢ .ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ ﻛﺬﺍ8
ﻣﻦ اﻟﺸﺠﺮة﴾ ﺑﺎﻷ ﻛﻞ ﻣﻨﻬﺎ وﻫﻲ اﳊﻨﻄﺔ أو اﻟﻜﺮم أو ﻏﲑﳘﺎ ﴿ َ َ ُ ْ َ
ﻓﺘﻜﻮﻧﺎ﴾ ﻓﺘﺼﲑا ﴿ َِ ﺷﺌﺘﻤﺎ َو َﻻ َ ْ َ َﺑﺎ ٰ ِﺬه ِ َ َ َ ﴿َْ ُ
ﺣﻴﺚ ِ ْ ُ َ
)(٤ )(٣
ﻣﻦ ﱂ ﻳﻮﻗﺮ ﻧﺒﻴﺎ ﻭﱂ ﻳﻌﺰﺭﻩ ﻓﻘﺪ ﻫﻠﻚ ﻭﺇﻥ ﻛﺎﻥ ﻋﺎﳌﺎ ﻭﻋﺎﺑﺪﺍ.
ﻗﻮﻟﻪ] :ﺣﻮﺍﺀ ...ﺇﱁ[ ﻗﺪ ﺧﻠﻘﺖ ﺑﻌﺪ ﺩﺧﻮﻝ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﳉﻨﺔ ﻧﺎﻡ ﻓﻠﻤﺎ ﺍﺳﺘﻴﻘﻆ ﻭﺟـﺪﻫﺎ ﻓـﺄﺭﺍﺩ ﺃﻥ ﳝـﺪ ﻳـﺪﻩ ﺇﻟﻴﻬـﺎ )(١
ﻓﻘﺎﻟﺖ ﻟﻪ ﺍﳌﻼﺋﻜﺔ :ﻣﻪ ﻳﺎ ﺁﺩﻡ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﺣﱴ ﺗﺆﺩﻱ ﻣﻬﺮﻫـﺎ ﻓﻘـﺎﻝ ﻭﻣـﺎ ﻣﻬﺮﻫـﺎ ﻓﻘـﺎﻟﻮﺍ ﺛـﻼﺙ ﺻـﻠﻮﺍﺕ ﺃﻭ ﻋـﺸﺮﻭﻥ
ﺻﻼﺓ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺇﳕﺎ ﻫﻮ ﻟﻴﻈﻬﺮ ﻗﺪﺭ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻵﺩﻡ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺃﻭﻝ ﻗﺪﻡ ﺇﺫ ﻟﻮﻻﻩ ﻣﺎ ﲤﺘﻊ ﺑﺰﻭﺟﻪ ﻓﻬﻮ ﺍﻟﻮﺍﺳﻄﺔ ﻟﻜﻞ ﻭﺍﺳﻄﺔ ﺣﱴ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻛﻼ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺭﻏﺪﺍ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻧﻌﺖ ﳌﺼﺪﺭ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ﴿] :ﻭﻻ ﺗﻘﺮﺑﺎ ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺱ:ﻫﺬﺍ ﺃﺻﻞ ﺟﻴﺪ ﰲ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ ﻷﻧﻪ ﺗﻌﺎﱃ ﳌـﺎ ﺃﺭﺍﺩ ﺍﻟﻨـﻬﻲ ﻋـﻦ ﺍﻷﻛـﻞ ﻣﻨـﻬﺎ )(٣
0
0
ﻰ ﻋﻨﻪ ﺑﻠﻔﻆ ﻳﻘﺘﻀﻲ ﺍﻷﻛﻞ ﻭﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻭﻫﻮ ﺍﻟﻘﺮﺏ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻸﻛﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﻨﻬﻰ ﻋﻨﻪ ﻫﻮ ﺍﻷﻛـﻞ ﺇﻻ ﺃﻧـﻪ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ـﻰ ﻋـﻦ ﻗﺮﺑﺎـﺎ ﻣﺒﺎﻟﻐـﺔ ﻭﺇﻻ ﻓـﻨﻔﺲ ﺍﻟﻘﺮﺑـﺎﻥ ﰲ )(٤
ﺍﳌﻜﺎﻥ ﻟﻴﺲ ﲟﻨﻬﻰ ﻋﻨﻪ ﻟﻌﻤﻮﻡ ﺍﻟﺴﻜﲎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟ ٰﹼﻈﻠِﻤِﻴﻦ [ ﺍﻋﻠﻢ ﺃﻥ ﻣﻦ ﻗﺎﻝ ﻟﻨﱯ ﺇﻧﻪ ﻇﺎﱂ )ﻣﻌﺎﺫ ﺍﷲ( ﻓﻬﻮ ﻛﺎﻓﺮ؛ ﻷﻧـﻪ ﻳﻬﻴﻨـﻪ .ﻭﺇﳕـﺎ ﻗﺎﻟـﻪ ﻧـﱯ ﻟﺘﻮﺍﺿـﻊ ﻭﺇﳕـﺎ ﻗﺎﻟـﻪ ﺍﷲ )(٥
ﺗﻌﺎﱃ؛ ﻷﻧﻪ ﺧﺎﻟﻖ ﲨﻴﻊ ﺍﳋﻼﺋﻖ ﴿ﻓﹶﻌﺎﻝﹲ ﻟﱢﻤﺎ ﻳﺮِﻳﺪ]﴾ﻫﻮﺩ") .[١٠٧ :ﻧﻮﺭﺍﻟﻌﺮﻓﺎﻥ"(
ﻗﻮﻟﻪ] :ﺍﻟﻌﺎﺻﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻈﻠﻢ ﻫﺎﻫﻨﺎ ﺍﻟﻌﺼﻴﺎﻥ ﻻ ﺍﻟﺸﺮﻙ ﻭﻻ ﻣﺎ ﻫﻮ ﺍﳌﺘﻌﺎﺭﻑ ﰲ ﺍﻟﻌﺮﻑ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻗﺎﻝ ﳍﻤﺎ ...ﺇﱁ[ ﺇﻥ ﻗﻠﺖ ﺃﻥ ﺫﻟﻚ ﻇﺎﻫﺮ ﰲ ﺣﻮﺍﺀ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ﻟﻌـﺪﻡ ﻋـﺼﻤﺘﻬﺎ ﻭﻣـﺎ ﺍﳊﻜـﻢ ﰲ ﺳـﻴﺪﻧﺎ ﺁﺩﻡ )(٧
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﺟﻴﺐ ﺑﺄﻧﻪ ﺍﺟﺘﻬﺪ ﻓﺄﺧﻄﺄ ﻓﺴﻤﻰ ﺍﷲ ﺗﻌﺎﱃ ﺧﻄﺎﻩ ﻣﻌﺼﻴﺔ ﻓﻠﻢ ﻳﻘﻊ ﻣﻨﻪ ﺻﻐﲑﺓ ﻭﻻ ﻛﺒﲑﺓ ﻭﺇﳕﺎ ﻫـﻮ ﻣـﻦ ﺑـﺎﺏ
½ﺣﺴﻨﺎﺕ ﺍﻷﺑﺮﺍﺭ ﺳﻴﺂﺕ ﺍﳌﻘﺮﺑﲔ¼ ﻓﻠﻢ ﻳﺘﻌﻤﺪ ﺍﳌﺨﺎﻟﻔﺔ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﺄﻛﻼ ﻣﻨﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ½ :ﻓﺄﺧﺮﺟﻬﻤﺎ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﻘﺪﺭ .ﻭﺃﻭﺭﺩ ﻋﻠﻴـﻪ ﺃﻥ ﺳـﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ )(٨
ﻣﻌﺼﻮﻡ ﻓﻜﻴﻒ ﳜﺎﻟﻒ ﺍﻟﻨﻬﻲ ﻭﺃﺟﻴﺐ ﺑﻮﺟﻮﻩ ﻣﻨﻬﺎ ﺃﻧﻪ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﻨﻬﻲ ﻟﻠﺘﱰﻳﻪ ﻻ ﻟﻠﺘﺤﺮﱘ ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﻧﺴﻰ ﺍﻟﻨﻬﻲ ﻭﻣﻨـﻬﺎ ﺃﻧـﻪ ﺍﻋﺘﻘـﺪ
ﻧﺴﺨﻪ ﺑﺴﺒﺐ ﻣﻘﺎﲰﺔ ﺇﺑﻠﻴﺲ ﻟﻪ ﺃﻧﻪ ﳌﻦ ﺍﻟﻨﺎﺻﺤﲔ ﻓﺎﻋﺘﻘﺪ ﺃﻧﻪ ﻻ ﳛﻠﻒ ﺃﺣﺪ ﺑﺎﷲ ﻛﺎﺫﺑﺎ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻨﻌﻴﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ] .ﻋﻠﻤﻴﺔ[ )(٩
) (١٠ﻗﻮﻟﻪ] :ﺇﱃ ﺍﻷﺭﺽ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﻳﻨﺘﻬﻲ ﺇﻟﻴﻪ ﺍﳍﺒﻮﻁ] .ﻋﻠﻤﻴﺔ[
١٩
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Madinah Gift Centre
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ﻋﺪو﴾ ﻣﻦ ﻇﻠﻢ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﴿ َو ُ ْ
َﻜﻢ ِ ﻟﺒﻌﺾ َ ُ ﻌﻀﻜﻢ﴾ ﺑﻌﺾ اﻟﺬرﻳﺔ ﴿ ِ َ ْ ٍ أي :أﻧﺘﻤﺎ ﲟﺎ اﺷﺘﻤﻠﺘﻤﺎ ﻋﻠﻴﻪ ﻣﻦ ذرﻳﺘﻜﻤﺎ ﴿ َ ْ ُ ُ ْ
)(١
ﳑﺎ ﺗﺘﻤﺘﻌﻮن ﺑﻪ ﻣﻦ ﻧﺒﺎﺎ ﴿ا ِ ٰ ِﺣ ْ ٍ ) ﴾(۳۶وﻗﺖ اﻧﻘﻀﺎء آﺟﺎﻟﻜﻢ ﴿. ّ ﻣﺴﺘ َ ﴾ ﻣﻮﺿﻊ ﻗﺮار ﴿ َ َ ٌ
وﻣﺘﺎع﴾ َْْ ِ
اﻷرض ُ ْ َ
:ﻻﺑﻦ ﻛﺜﲑ١٢ .
ﻠﻤﺖ ٍ ﴾ أﳍﻤﻪ إﻳﺎﻫﺎ وﰲ ﻗﺮاءة ﺑﻨﺼﺐ آدم ورﻓﻊ ﻛﻠﻤﺎت ،أي :ﺟﺎءﺗﻪ وﻫﻲ ﴿ َر َّﺑ َﻨﺎ )َ (٢ﻇﻠ َ ْﻤ َﻨﺎ أ َ ْﻧ ُﻔ َﺴ َﻨﺎ﴾ اﻵﻳﺔ ﻣﻦ رﺑ َ ِ ٰ دم ِ ْ
َُ
ٰ
ﺒﻄﻮا ِﻣﻨْ َﺎ﴾ ﻣﻦ اﳉﻨﺔ ﺣﻴﻢ ) ﴾(۳۷ﺑﻬﻢَ ْ ُ ﴿ .
ﻗﻠﻨﺎ ا ْ ِ ُ ْ اﻟﺘﻮاب﴾ ﻋ ﻋﺒﺎده ﴿اﻟﺮ ِ ْ ُ ُ ﻓﺘﺎب ﻋَﻠ َْﻴ ِ﴾ ﻗﺒﻞ ﺗﻮﺑﺘﻪ ﴿ ِإﻧ ٗ َُﻮ
ﻓﺪﻋﺎ ﺑﻬﺎ ﴿ َ َ َ
ْ
ﻨﻜﻢ ﻣ ْ ًُﺪى﴾ ﺟﻤﻴﻌﺎ﴾ ﻛﺮره ﻟﻴﻌﻄﻒ ﻋﻠﻴﻪ ﴿ َﻓ ِﻣﺎ﴾ ﻓﻴﻪ إدﻏﺎم ﻧﻮن ½إن¼ اﻟﺸﺮﻃﻴﺔ ﰲ ½ﻣﺎ¼ اﳌﺰﻳﺪة ﴿ﻳَ ﺗ ِ َ ُ ْ ﴿َِ ً
)(٣
:ﻓﺈﻥ ﻧﻌﻤﺔ
َ ْ ْ ٰ ْ ُ
ﻌﻤﺖ َﻋﻠ ْ ُ ْ
َﻴﻜﻢ﴾ أي:ﻋ آﺑﺎﺋﻜﻢ ﻌﻤ ِ َ اﻟ ِ ۤ ْ أَ ْ َ ْ ُ
ءﻳﻞ ﴾ أوﻻد ﻳﻌﻘﻮب ﴿اذْ ُ ُ ْوا ِ ْ َ ﻻﻳﻔﻨﻮن وﻻ ﳜﺮﺟﻮن ﴿.ﻳ ٰﺒَ ِ ا ِ ْ َ ٓا ِ ْ َ
)(٧ )(٦
ﺍﻵﺑﺎﺀ ﻋﻠﻰ ﺍﻷﺑﻨﺎﺀ١٢.
0
ﻗﻮﻟﻪ] :ﺃﻧﺘﻤﺎ ﲟﺎ ﺍﺷﺘﻤﻠﺘﻤﺎ ﻋﻠﻴﻪ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓـﻊ ﻣـﺎ ﻳﻘـﺎﻝ ﺇﻥ ﺍﳋﻄـﺎﺏ ﰲ ﻗﻮﻟـﻪ ﺍﻫﺒﻄـﻮﺍ ﺇﱃ ﺁﺩﻡ ﻭﺣـﻮﺍﺀ ﻭﳘـﺎ ﺍﺛﻨـﺎﻥ )(١
ﻓﻜﻴﻒ ﺧﻮﻃﺒﺎ ﺑﻠﻔﻆ ﺍﳉﻤﻊ .ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﳋﻄﺎﺏ ﻭﺇﻥ ﻛﺎﻥ ﳍﻤﺎ ﻓﻘﻂ ﺇﻻ ﺃﻥ ﺍﳌﺮﺍﺩ ﳘﺎ ﻭﺫﺭﻳﺘﻬﻤﺎ ﲨﻴﻌﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺭﺑﻨﺎ ...ﺇﱁ[ ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻗـﺎﻝ ﲝـﻖ ﳏﻤـﺪ ﺻـﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺃﻥ ﺗﻐﻔـﺮﱄ )(٢
ﻗﺎﻝ ﻭﻛﻴﻒ ﻋﺮﻓﺖ ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻗـﺎﻝ ﳌﱠـﺎ ﺧﻠﻘـﺘﲏ ﻭﻧﻔﺨـﺖ ﰲ ﺍﻟـﺮﻭﺡ ﻓﺘﺤـﺖ ﻋـﻴﲏ ﻓﺮﺃﻳـﺖ ﻋﻠـﻰ ﺳـﺎﻕ
ﺍﻟﻌﺮﺵ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ﻓﻌﻠﻤﺖ ﺃﻧﻪ ﺃﻛﺮﻡ ﺍﳋﻠﻖ ﻋﻠﻴﻚ ﺣﱴ ﻗﺮﻧﺖ ﺍﲰﻪ ﺑﺎﲰـﻚ ﻓﻘـﺎﻝ ﻧﻌـﻢ! ﻭﻏﻔـﺮ ﻟـﻪ ﺑـﺸﻔﺎﻋﺘﻪ.
)"ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻛﺮﺭﻩ ﻟﻴﻌﻄﻒ ﻋﻠﻴﻪ[ ﻏﺮﺿﻪ ﺬﺍ ﺃﻥ ﺍﻟﺘﻜﺮﻳﺮ ﻟﻠﺘﺄﻛﻴﺪ ﻭﺗﻮﻃﺌﺔ ﳌﺎ ﺑﻌﺪﻩ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻛﺘﺎﺏ ﻭﺭﺳﻮﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻭﻋﺪﻩ ﰲ ﺍﳋﻄﺒﺔ ﻭﺇﻻ ﻓﻘﻴﻞ ﳏﻤـﺪ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ )(٤
ﻭﻗﻴﻞ ﺍﻟﺘﻮﻓﻴﻖ ﻭﻻ ﳜﻔﻰ ﻭﺟﻪ ﺍﻻﺧﺘﻴﺎﺭ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻳﺪﺧﻠﻮﺍ ﺍﳉﻨﺔ[ ﻓﺎﻟﻐﺮﺽ ﻣﻨﻪ ﺑﻴﺎﻥ ﻋﻠﺔ ﻋﺪﻡ ﺍﳋﻮﻑ ﻭﺍﳊﺰﻥ ﻷﻥ ﺍﳉﻨﺔ ﻟﻴﺴﺖ ﺑﺪﺍﺭ ﺍﳊﺰﻥ ﻭﺍﳋﻮﻑ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ﴿ ] :ﻳٰﺒﻨِﻰ ﺍِﺳﺮﺍٓﺀِﻳﻞﹶ ﴾[ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺩﺧﻮﻝ ﺃﻭﻻﺩ ﺍﻷﻭﻻﺩ ﰲ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﺍﻷﻭﻻﺩ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻘﺐ ﺳﻴﺪﻧﺎ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻹﺷﻌﺎﺭﻩ ﺑﺎﳌﺪﺡ ﰲ ﺍﳌﻌﲎ ﺍﳌﻨﻘﻮﻝ ﻋﻨﻪ ﺇﺫ ﻣﻌﻨﺎﻩ )(٧
ﺑﺎﻟﻌﱪﻳﺔ ﺻﻔﻮﺓ ﺍﷲ ﻭﻗﻴﻞ ﻋﺒﺪ ﺍﷲ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻹﳝﺎﻥ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﺃﻱ :ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻘﹶﺪ ﺃﹶﺧﺬﹶ ﺍﻟﻠﹼﻪ ﻣِﻴﺜﹶﺎﻕ ﺑﻨِﻲ ﺇِﺳﺮﺍﺋِﻴﻞﹶ﴾]ﺍﳌﺎﺋﺪﺓ.[١٢ : )(٨
٢٠
www.madinah.in
Madinah Gift Centre
2
:ﻣﻦ ﻋﻄﻒ ﺍﳌﺴﺒﺐ
ﺑﻤﺎ َ ْ َ ْ ُ
أﻧﺰﻟﺖ﴾ ﻣﻦ ﻣﻨﻮا ِ َ ۤ
ﺒﻮن ) ﴾(۴۰ﺧﺎﻓﻮن ﰲ ﺗﺮك اﻟﻮﻓﺎء ﺑﻪ دون ﻏﲑي َ ﴿ .و ِ ُ ْ
)(٢
ﻓﺎر َ ُ ْ ِ ﺑﺪﺧﻮل اﳉﻨﺔ ﴿ َ ِ َ
وإﻳﺎي َ ْ
)(١
ﻋﻠﻰ ﺍﻟﺴﺒﺐ١٢ .
ۢ ٰ
وﻻ َ ْﺸ َ ُ ْوا﴾ ﺗﺴﺘﺒﺪﻟﻮا)ِ ﴿ (٥ﺑﺎ ٰﻳ ٰ ِ ْ﴾ اﻟﱵ ﰲ ﻛﺘﺎﺑﻜﻢ ﻣﻦ ﻧﻌﺖ ﳏﻤﺪ ﺻ اﷲ ﻷن ﺧﻠﻔﻜﻢ ﺗﺒﻊ ﻟﻜﻢ ﻓﺈﲦﻬﻢ ﻋﻠﻴﻜﻢ ﴿ َ َ
ﻗﻠﻴﻼ﴾ َﻋ َﺮﺿﺎ ﻳﺴﲑا ﻣﻦ اﻟﺪﻧﻴﺎ أي :ﻻ ﺗﻜﺘﻤﻮﻫﺎ ﺧﻮف ﻓﻮات ﻣﺎ ﺗﺄﺧﺬوﻧﻪ ﻣﻦ ﺳﻔﻠﺘﻜﻢ ﴿ ِ َ
وإﻳﺎي )(٦
ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ َ َ ً
ﺛﻤﻨﺎ َ ِ ْ ً
اﻟﺤﻖ﴾ اﻟﺬي أﻧﺰﻟﺖ ﻋﻠﻴﻜﻢ ﴿ ِ ْ َ ِ ِ
ﺑﺎﻟﺒﺎﻃﻞ﴾ ﺗﻠﺒﺴﻮا﴾ ﲣﻠﻄﻮا ﴿ ْ َ ﻘﻮن ) ﴾(۴۱ﺧﺎﻓﻮن) (٧ﰲ ذﻟﻚ دون ﻏﲑي ﴿ َ َ
وﻻ َ ْ ِ ُ َﻓﺎ ُ ْ ِ
)(٨
ﻗﻮﻟﻪ] :ﺑﺪﺧﻮﻝ ﺍﳉﻨﺔ[ ﺃﻱ :ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺍﱠﻟﺬِﻳﻦ ﻳﺘﺒِﻌﻮﻥﹶ ﺍﻟﺮﺳﻮﻝﹶ ﺍﻟﻨﺒِ ﻲ﴾ ...ﺍﻵﻳﺔ ]ﺍﻷﻋﺮﺍﻑ [١٥٧ :ﻭﻗﻮﻟﻪ ﴿ :ﱠﻟﺄﹸﻛﹶﻔﱢﺮﻥﱠ ﻋﻨﻜﹸﻢ )(١
ﺳﻴﺌﹶﺎﺗِﻜﹸﻢ]﴾ﺍﳌﺎﺋﺪﺓ.[١٢ :
ﻗﻮﻟﻪ] :ﺩﻭﻥ ﻏﲑﻱ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻘﺪﱘ ﺍﻟﻀﻤﲑ ﻫﻨﺎ ﻣﺸﻌﺮ ﺑﺘﺨﺼﻴﺼﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺬﻟﻚ ﻭﻫﻮ ﻣﻨﺎﺳﺐ ﻟﺘﺨﺼﻴﺼﻪ ﺑﺎﻹﻗﺒـﺎﻝ ﻋﻠﻴـﻪ ﻭﻋـﺪﻡ )(٢
ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻏﲑﻩ ﻭﻫﻮ ﺁﻛﺪ ﰲ ﺇﻓﺎﺩﺓ ﺍﻟﺘﺨﺼﻴﺺ ﻣﻦ ½ﺇﻳﺎﻙ ﻧﻌﺒﺪ¼؛ ﻷﻥ ½ﺇﻳﺎﻙ¼ ﻣﻨﺼﻮﺏ ﺑـ½ﻧﻌﺒﺪ¼ ﻓﻤﺠﻤﻮﻋﻬﻤﺎ ﲨﻠﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻨﺎ
ﻣﻨﺼﻮﺏ ﺑـ½ﺍﺭﻫﺒﻮﺍ¼ ﻣﻘﺪﺭﺍ ﻻﺳﺘﻴﻔﺎﺀ ½ﻓﺎﺭﻫﺒﻮﺍ¼ ﻣﻔﻌﻮﻟﻪ ﻭﻫﻮ ﺍﻟﻴﺎﺀ ﺍﻟﺜﺎﺑﺘﺔ ﰲ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻓﻬﻤﺎ ﲨﻠﺘﺎﻥ ﻭﺍﻟﺘﻘـﺪﻳﺮ ½ﻭﺇﻳـﺎﻱ ﺍﺭﻫﺒـﻮﺍ
ﻓﺎﺭﻫﺒﻮﻥ¼ ﻓﻴﻜﻮﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺮﻫﺒﺔ ﻣﺘﻜﺮﺭﺍ") .ﻛﺮﺧﻲ"(
0
0
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ[ ﺃﻱ :ﻭﺍﻹﳒﻴﻞ ﻭﺍﻗﺘﺼﺮ ﻋﻠﻴﻬﺎ؛ ﻷﻥ ﺍﻹﳒﻴﻞ ﻣﻮﺍﻓﻖ ﳍـﺎ ﰲ ﻣﻌﻈـﻢ ﺃﺣﻜﺎﻣﻬـﺎ ﻭﻗﻮﻟـﻪ½ :ﲟﻮﺍﻓﻘﺘـﻪ¼ ﺍﻟﺒـﺎﺀ ﺳـﺒﺒﻴﺔ )(٣
ﻭﻗﻮﻟﻪ½ :ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻨﺒﻮﺓ¼ ﺃﻱ :ﻭﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﺮﻋﻴﺔ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ[ ﻫﺬﺍ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺪﻳﺮﻩ ﺃﻥ ﺃﻭﻝ ﺑﻌﺜـﺔ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﰲ "ﻣﻜـﺔ" ﻭﺃﻭﻝ )(٤
ﻛﺎﻓﺮ ﺃﻫﻠﻬﺎ ﻭﱂ ﻳﺄﺕ ﻟﻠﻤﺪﻳﻨﺔ ﺇﻻ ﺑﻌﺪ ﺛﻼﺙ ﻋﺸﺮﺓ ﺳﻨﺔ ﻓﻠﻴﺲ ﻛﻔﺎﺭ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺄﻭﻝ ﻛﺎﻓﺮ ﻓﺄﺟـﺎﺏ ﺍﳌﻔـﺴﺮ ﺑـﺄﻥ ﺍﳌـﺮﺍﺩ ﺍﻟـﺬﻱ
ﰲ ﺃﻳﺪﻳﻬﻢ ﺍﻟﻜﺘﺐ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻦ ﻳﺄﰐ ﺑﻌﺪﻫﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﺍﻷﻭﻟﻴﺔ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﺍﻟﻨﺴﺒﻴﺔ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺗﺴﺘﺒﺪﻟﻮﺍ[ ﺣﻮﻝ ﺍﳌﻔﺴﺮ ﺍﻟﻌﺒﺎﺭﺓ؛ ﻷﻥ ﺍﻟﺸﺮﺍﺀ ﻟﻴﺲ ﺣﻘﻴﻘﻴﺎ ﺑﻞ ﻫﻮ ﻣﻄﻠﻖ ﺍﺳﺘﺒﺪﺍﻝ ﻭﻣﻌﺎﻭﺿﺔ") .ﺻﺎﻭﻱ"( )(٥
ﻗﻮﻟﻪ] :ﺧﻮﻑ ﻓﻮﺍﺕ ﻣﺎ ﺗﺄﺧﺬﻭﻧﻪ ...ﺇﱁ[ ﻭﺫﻟﻚ ﺃﻥ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﻭﺭﺅﺳﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻭﻋﻠﻤﺎﺀ ﻫﻢ ﻛﺎﻧﻮﺍ ﻳﺼﻴﺒﻮﻥ ﺍﳌﺂﻛـﻞ ﻣـﻦ )(٦
ﺳﻔﻠﺘﻬﻢ ﻭﺟﻬﺎﳍﻢ ﻭﻛﺎﻧﻮﺍ ﻳﺄﺧﺬﻭﻥ ﻣﻨﻬﻢ ﰲ ﻛﻞ ﺳﻨﺔ ﺷﻴﺌﺎ ﻣﻌﻠﻮﻣﺎ ﻣﻦ ﺯﺭﻋﻬـﻢ ﻭﲦـﺎﺭﻫﻢ ﻭﻧﻘـﻮﺩﻫﻢ ﻓﺨـﺎﻓﻮﺍ ﺃـﻢ ﺇﻥ ﺑﻴﻨـﻮﺍ ﺻـﻔﺔ
ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﺒﻌﻮﻩ ﺗﻔﻮﻢ ﺗﻠـﻚ ﺍﻟﻔﻮﺍﺋـﺪ ﻓﻐـﲑﻭﺍ ﻧﻌﺘـﻪ ﺑﺎﻟﻜﺘﺎﺑـﺔ ﻓﻜﺘﺒـﻮﺍ ﰲ ﺍﻟﺘـﻮﺭﺍﺓ ﺑـﺪﻝ ﺃﻭﺻـﺎﻓﻪ ﺃﺿـﺪﺍﺩﻫﺎ
ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺳﺌﻠﻮﺍ ﻋﻦ ﺃﻭﺻﺎﻓﻪ ﻛﺘﻤﻮﻫﺎ ﻭﱂ ﻳﺬﻛﺮﻭﻫﺎ ﻓﺄﺷﺎﺭ ﺇﱃ ﺍﻟﺘﻐﻴﲑ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺑﻘﻮﻟﻪ½ :ﻭﻻ ﺗـﺸﺘﺮﻭﺍ¼ ﻭﺑﻘﻮﻟـﻪ½ :ﻭﻻ ﺗﻠﺒـﺴﻮﺍ¼ ﻭﺇﱃ
ﺍﻟﻜﺘﻤﺎﻥ ﺑﻘﻮﻟﻪ½ :ﻭﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ¼") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺧﺎﻓﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻘﻮﻯ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﳋﻮﻑ ﻻ ﲟﻌﲎ ﺣﻔﻆ ﺍﻟﻨﻔﺲ ﻋﻤﺎ ﻳﺆﰒ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﻠﺒﺴﻮﺍ ﺍﳊﻖ[ ﺃﻱ :ﻻ ﺗﻜﺘﺒﻮﺍ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻣﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﻓﻴﺨﺘﻠﻂ ﺍﳊﻖ ﺍﳌﱰﻝ ﺑﺎﻟﺒﺎﻃﻞ ﻭﻗﻮﻟﻪ½ :ﲣﻠﻄﻮﺍ¼ ﺃﺷﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥ )(٨
ﺍﻟﻠﺒﺲ ﺑﺎﻟﻔﺘﺢ ﻣﺼﺪﺭ ﻟﺒﺲ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ،ﺃﻱ :ﺧﻠﻂ ،ﻭﺍﻟﺒﺎﺀ ﻟﻺﻟﺼﺎﻕ ﻛﻘﻮﻟﻚ ½ﺧﻠﻄﺖ ﺍﳌﺎﺀ ﺑﺎﻟﻠﱭ¼ ﻓﻼ ﻳﺘﻤﻴﺰ") .ﲨﻞ"(
٢١
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َﻤﻮن ) ﴾(۴۲أﻧﻪ اﳊﻖ ﴿ َ َ ِ ْ ُ
ﺘﻢ َ ْﻌﻠ ُ ْ َ اﻟﺤﻖ﴾ ﻧﻌﺖ ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ)َ َ ﴿ (١ اﻟﺬي ﺗﻔﺘـﺮوﻧﻪ ﴿َو﴾ ﻻ ﴿ َ ْ ُ ُ
ﻧـــــــــــــــــ
وأﻗﻴﻤﻮا وأﻧ ْـ ُ ْ ﺗﻜﺘﻤﻮا ْ َ
ﻧــــ ﺗﻐﲑﻭﻧﻪ
ّ
:ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ ﺃﻱ ﻣﻊ ﺍﳉﻤﺎﻋﺔ١٢ .ﻙ
ﰲ ﳏﻤﺪ وأﺻﺤﺎﺑﻪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ،وﻧﺰل ّ
)(٣
وارﻛﻌﻮا َﻣ َﻊ اﻟﺮ ﻛ ِﻌِ ْ َ ) (٢)﴾(۴۳ﺻﻠﻮا ﻣﻊ اﳌﺼﻠﲔ ﻮة َ ْ َ ُ ْ
ﻮة َو ُﺗﻮا اﻟﺰﻛ ٰ َ
اﻟﺼﻠ ٰ َ
ﻋﻠﻤﺎﺋﻬﻢ و ﻛﺎﻧﻮا ﻳﻘﻮﻟﻮن ﻷﻗﺮﺑﺎﺋﻬﻢ اﳌﺴﻠﻤﲔ اﺛﺒﺘﻮا ﻋ دﻳﻦ ﳏﻤﺪ ﻓﺈﻧﻪ ﺣﻖَ ﴿ :أﺗ َ ْ ُ ُ ْ َ
:ﺃﺧﺮﺟﻪ ﺍﻟﻮﺍﺣﺪﻱ ﰲ ﺃﺳﺒﺎﺏ ﺍﻟﱰﻭﻝ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ١٢ .ﻙ
اﻟﻨﺎس ِﺑﺎﻟْ ِ ﴾) (٤ﺑﺎﻹﳝﺎن ﻣﺮون َ :ﺃﻱ ﺍﻟﻴﻬﻮﺩ١٢ .ﻙ
ﺗﺘﻠﻮن ا ْﻜ ِٰﺘ َﺐ ﴾ اﻟﺘﻮراة وﻓﻴﻬﺎ
ﺘﻢ َ ْ ُ ْ َ َ
ﻔﺴﻜﻢ﴾ ﺗﺘـﺮﻛﻮﺎ ﻓﻼ ﺗﺄﻣﺮوﺎ ﺑﻪ ﴿ َوأﻧ ْـ ُ ْ وﺗﻨﺴﻮن أ َ ْ ُ َ ُ ْ
ﲟﺤﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﴿ َ َ ْ َ ْ َ
)(٥
ﻗﻮﻟﻪ] :ﻧﻌﺖ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﻓﻴﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺟـﻮﺍﺏ ﻋـﻦ ﺳـﺆﺍﻝ ﻣﻘـﺪﺭ ﻭﻫـﻮ ﺃﻥ ﻗﻮﻟـﻪ½ :ﻭﻻ ﺗﻠﺒـﺴﻮﺍ ﺍﳊـﻖ )(١
0
0
ﺑﺎﻟﺒﺎﻃﻞ ﻭﺗﻜﺘﻤﻮﺍ ﺍﳊﻖ¼ ﻻ ﺗﻐﺎﻳﺮ ﺑﻴﻨﻬﻤﺎ ﻓﻜﻴﻒ ﻋﻄﻒ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻭﺣﺎﺻﻠﻪ ﺃﻤﺎ ﻣﺘﻐﺎﻳﺮﺍﻥ ﻟﻔﻈﺎ ﻭﻣﻌﲎ") .ﲨﻞ"(
ﻗﻮﻟﻪ﴿] :ﻭﺍﺭﻛﻌﻮﺍ ﻣﻊ ﺍﻟ ٰﺮﻛِﻌِﻴﻦ [﴾ ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ ﺭﲪﻪ ﺍﷲ ﺍﻟﻘﻮﻱ:ﻳﻔﻴﺪ ﺇﺛﺒﺎﺕ ﻓﺮﺽ ﺍﻟﺮﻛﻮﻉ ﰲ ﺍﻟﺼﻼﺓ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺻﻠﻮﺍ ﻣﻊ ﺍﳌﺼﻠﲔ[ ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻻ ﳜﺎﻃﺒﻮﻥ ﺑﺄﺩﺍﺀ ﻣﺎ ﳛﺘﻤﻞ ﺍﻟﺴﻘﻮﻁ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻛﺎﻟـﺼﻼﺓ ﻭﺍﻟـﺼﻮﻡ ﻭﻻ ﻳﻌـﺎﻗﺒﻮﻥ )(٣
ﺑﺘﺮﻛﻬﺎ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻓﺎﻟﺘﻜﻠﻴﻒ ﻋﻨﺪﻫﻢ ﺭﺍﺟﻊ ﺇﱃ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻘﺒﻮﻝ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﻧﻮﺭﺍﻷﻧﻮﺍﺭ"(
ﻗﻮﻟﻪ] :ﺑﺎﻟﱪ[ ﻫﻮ ﺍﺳﻢ ﺟﺎﻣﻊ ﳉﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳋﲑ ﻭﺍﻟﻄﺎﻋﺎﺕ ﻭﺗﻔﺴﲑﻩ ﺑﺎﻹﳝﺎﻥ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ؛ ﻷﻧـﻪ ﺍﳌـﺮﺍﺩ )(٤
ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻭﻷﻥ ﺍﻹﳝﺎﻥ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺻﻞ ﻛﻞ ﺑﺮ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻓﻼ ﺗﺄﻣﺮﻭﺎ ﺑﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺘﺮﻙ ﻫﻮ ﻫﺬﺍ ﺍﻟﺘﺮﻙ ﻟﲑﺗﺒﻂ ﲟﺎ ﻗﺒﻠﻪ ﻭﻳﺼﺢ ﰲ ﻧﻔﺴﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﻣﻮﺭﻛﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺴﺘﻌﺎﻥ ﻋﻠﻴﻪ ﳏﺬﻭﻑ ﻭﺇﻥ ﺣﺬﻓﻪ ﻟﻠﺘﻌﻤﻴﻢ ﻟﻴﻌﻢ ﲨﻴﻊ ﻣﺎ ﳛﺘﺎﺝ ﺇﻟﻴـﻪ ﺍﻹﻧـﺴﺎﻥ ﰲ )(٦
ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﺍﺳﺘﻌﻴﻨﻮﺍ ﺑﺎﻟﺼﱪﻭﺍﻟﺼﻠـٰﻮﺓِ ﴾[ ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻨﺪ ﺍﳌﺼﻴﺒﺔ ﻭﺃﺎ ﺗﻌﲔ ﺻﺎﺣﺒﻬﺎ،ﺃﺧﺮﺝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨـﺼﻮﺭ ﻭﻏـﲑﻩ )(٧
ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻣﺴﲑ ﻓﻨﻌﻰ ﺇﻟﻴﻪ ﺍﺑﻦ ﻟﻪ ﻓﱰﻝ ﻓﺼﻠﻰ ﺭﻛﻌﺘﲔ ﰒ ﺍﺳﺘﺮﺟﻊ ﻭﻗﺎﻝ ﻓﻌﻠﻨـﺎ ﻛﻤـﺎ ﺃﻣﺮﻧـﺎ ﺍﷲ:ﻭﺍﺳـﺘﻌﻴﻨﻮﺍ ﺑﺎﻟـﺼﱪ
ﻭﺍﻟﺼﻼﺓ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺛﻘﻴﻠﺔ[ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﺫﹶﺍ ﻗﹶﺎﻣﻮﺍﹾ ﺇِﻟﹶﻰ ﺍﻟﺼﻼﹶﺓِ ﻗﹶﺎﻣﻮﺍﹾ ﻛﹸﺴﺎﻟﹶﻰ﴾ ...ﺍﻵﻳﺔ] .ﺍﻟﻨﺴﺎﺀ.[١٤٢ : )(٨
ﻗﻮﻟﻪ] :ﺍﻟﺴﺎﻛﻨﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺻﻞ ﺍﳋﺸﻮﻉ ﺍﻟﺴﻜﻮﻥ] .ﻋﻠﻤﻴﺔ[ )(٩
٢٢
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ﺟﻌﻮن ) ﴾(۴۶ﰲ اﻵﺧﺮة ﻓﻴﺠﺎزﻳﻬﻢ ﴿ .ﻳ ٰ َﺒ ِ إﻟﻴ ِ ٰر ِ ُ ْ َ ﻳﻈﻨﻮن﴾ ﻳﻮﻗﻨﻮن)َ ﴿ (١أﻧ ُ ْﻢ ﻣﻠ ٰـُْﻘﻮا َرﺑ ِّ ِ ْﻢ﴾ ﺑﺎﻟﺒﻌﺚ)َ َ ﴿ (٢
وأﻧ ُ ْﻢ ِ َ ْ َُ ْ َ
ﻉ
ﻉ
:ﻛﺮﺭ ﺍﻟﻨﺪﺍﺀ ﻟﻄﻮﻝ ﺍﻟﻔﺼﻞ١٢ .
ِ )(٣
َﻴﻜﻢ﴾ ﺑﺎﻟﺸﻜﺮ ﻋﻠﻴﻬﺎ ﺑﻄﺎﻋﱵ ﴿ َوأ َ ْ َ ْ ُ ُ ْ ﻌﻤﺖ ﻋَﻠ ْ ُ ْ
ﻌﻤ ِ َ اﻟ ِ أ َ ْ َ ْ ُ ا ِ ْ َ ٓا ْ َ
ﺍﻟﺮﺑﻊ
وﻻ ُ ْ َ ُ
ﻘﺒﻞ﴾ ﺷﻴﺌﺎ﴾ وﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﴿ َ
ﻋﻦ ﻔ ٍْﺲ َ ْ ً ﺗﺠﺰي﴾ ﻓﻴﻪ ﴿ َﻔ ٌْﺲ َ ْ ) ﴾(۴۷ﻋﺎﳌﻲ زﻣﺎﻢ)َ ﴿ (٦وا ُ ْﻘﻮا﴾ ﺧﺎﻓﻮا ﴿ َ ْ ً
ﻳﻮﻣﺎ ﻻ َ ْ ِ ْ
)(٧
:ﺍﻟﻔﻮﻗﻴﺔ ﻻﺑﻦ ﻛﺜﲑ ﻭﺃﰊ ﻋﻤﺮﻭ١٢ .ﻙ
ﻳﺆﺧﺬ ِﻣﻨْ َﺎ َ ْ ٌ
ﻋﺪل﴾ ﻓﺪاء ﴿ َ
وﻻ ُْﻢ وﻻ ُ ْ َ ُ ﴿ﻓ َﻤﺎ ﻟ َ َﻨﺎ ِﻣ ْﻦ َﺷ ِﺎﻓ ِﻌ ْ َ
ﲔ﴾ ﴿ َ ﺷﻔﺎﻋَ ٌﺔ﴾ أي :ﻟﻴﺲ ﳍﺎ ﺷﻔﺎﻋﺔ ﻓﺘﻘﺒﻞ َ
ﺑﺎﻟﺘﺎء واﻟﻴﺎء ﴿ ِﻣﻨْ َﺎ َ َ
8ﺍﻟﺘﺤﺘﻴﺔ ﻟﻠﺒﺎﻗﲔ١٢ .
ﻜﻢ ﴾ أي :آﺑﺎءﻛﻢ) ،(٩واﳋﻄﺎب ﺑﻪ وﲟﺎ ﺑﻌﺪه ون ) ﴾(۴۸ﳝﻨﻌﻮن ﻣﻦ ﻋﺬاب اﷲ)َ﴿ (٨و﴾ اذﻛﺮوا ﴿ إ ِذْ َﻧﺠ ْﻨٰ ُْ ُ ْﻳﻨ َ ُ ْ َ
ﻟﻠﻤﻮﺟﻮدﻳﻦ ﰲ زﻣﻦ ﻧﺒﻴﻨﺎ ﲟﺎ أﻧﻌﻢ اﷲ ﻋ آﺑﺎﺋﻬﻢ ﺗﺬﻛﲑا ﳍﻢ ﺑﻨﻌﻤﺔ اﷲ ﺗﻌﺎﱃ ﻟﻴﺆﻣﻨﻮا ..............................
ﻗﻮﻟﻪ] :ﻳﻮﻗﻨﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻈﻦ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻴﻘﲔ ﻭﻫﻮ ﻛﺜﲑ ﺍﻻﺳﺘﻌﻤﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺑﺎﻟﺒﻌﺚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻟﻘﺎﺀ ﺍﷲ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﳑﺘﻨـﻊ ﻟﻜـﻦ ﺍـﻮﺯﻳﻦ ﻟﺮﺅﻳـﺔ ﺍﷲ ﻛﻤـﺎ ﻭﺭﺩ ـﺎ ﺍﳊـﺪﻳﺚ ﻣﺘـﻮﺍﺗﺮﺍ ﻓـ
ﺴﺮﻭﺍ )(٢
ﺍﳌﻼﻗﺎﺓ ﺑﺎﻟﺮﺅﻳﺔ ﳎﺎﺯﺍ) .ﲨﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿]:ﻳٰﺒﻨِﻰ ﺍِﺳﺮﺍٓﺀِﻳﻞﹶ﴾[ﻛﺮﺭﻫﺬﺍ ﺍﻟﻨﺪﺍﺀ ﻟﻄﻮﻝ ﺍﻟﻔﺼﻞ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﳋﻄﺎﺏ ﰲ ½ﻭﺍﺳﺘﻌﻴﻨﻮﺍ ﺑﺎﻟـﺼﱪ ﻭﺍﻟـﺼﻼﺓ¼ ﻟﻐـﲑ ﺑـﲏ ﺇﺳـﺮﺍﺋﻴﻞ )(٣
ﻭﻟﺘﻌﺪﺍﺩ ﺍﻟﻨﻌﻢ ﻋﻠﻴﻬﻢ ﻭﻟﻠﺘﺄﻛﻴﺪ ﻟﺒﻼﺩﻢ ﻓﺈﻥ ﺍﻟﺬﻛﻲ ﻳﻔﻬﻢ ﺑﺎﳌﺜﺎﻝ ﺍﻟﻮﺍﺣﺪ ﻣﺎ ﻻ ﻳﻔﻬﻤﻪ ﺍﻟﻐﱯ ﺑﺄﻟﻒ ﺷﺎﻫﺪ") .ﺻﺎﻭﻱ"(
0
0
ﻗﻮﻟﻪ] :ﺑﺎﻟﺸﻜﺮ ﻋﻠﻴﻬﺎ[ ﺃﻱ :ﺑﺎﺗﺒﺎﻉ ﺳﻴﺪﻧﺎ ﳏ ﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺩﻳﻨﻪ ﻭﻻ ﻳـﻨﻔﻌﻬﻢ ﺍﻻﻧﺘـﺴﺎﺏ ﻟﻐـﲑﻩ ﻣـﻊ )(٤
ﻭﺟﻮﺩﻩ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻱ :ﺁﺑﺎﺋﻜﻢ[ ﺫﻛﺮ ﺍﻟﻨﻌﻢ ﻋﻠﻰ ﺍﻷﺑﺎﺀ ﺇﻟﺰﺍﻡ ﺍﻟـﺸﻜﺮ ﻋﻠـﻰ ﺍﻷﺑﻨـﺎﺀ ﻓـﺈﻢ ﻳـﺸﺮﻓﻮﻥ ﺑـﺸﺮﻓﻬﻢ ﻭﻟـﺬﻟﻚ ﺧﺎﻃﺒـﻬﻢ ﻓﻘـﺎﻝ ﺗﻌـﺎﱃ: )(٥
½ﻓﻀﻠﺘﻜﻢ¼ ﻭﱂ ﻳﻘﻞ½ :ﻓﻀﻠﺖ ﺁﺑﺎﺋﻜﻢ¼؛ ﻷﻥ ﰲ ﻓﻀﻞ ﺁﺑﺎﺋﻬﻢ ﻓﻀﻠﻬﻢ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻋﺎﳌﻲ ﺯﻣﺎﻢ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺎﳌﲔ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻘﺘﻀﻲ ﺃﻥ ﺑﲏ ﺇﺳـﺮﺍﺋﻴﻞ ﺃﻓـﻀﻞ ﳑـﺎ ﺳـﻮﺍﻫﻢ )(٦
ﻣﻦ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺎﳌﲔ ﻋﺎﳌﻮ ﺯﻣﺎﻢ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺗﻀﻰ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻻ ﲡﺰﻱ[ ﻻ ﺗﻐﲏ ﻭﻗﻮﻟﻪ½ :ﻧﻔﺲ¼ ﻣﺆﻣﻨﺔ ﻭﻗﻮﻟﻪ½ :ﻋﻦ ﻧﻔﺲ¼ ﻛﺎﻓﺮﺓ ﻭﻗﻮﻟﻪ½ :ﻭﻟﻴﺲ ﳍﺎ ﺷﻔﺎﻋﺔ¼ ...ﺇﱁ ،ﺃﻱ :ﱂ ﻳﺆﺫﻥ ﳍـﺎ )(٧
ﰲ ﺃﺻﻞ ﺍﻟﺸﻔﺎﻋﺔ ﺣﱴ ﻳﺘﺴﺒﺐ ﻋﻨﻬﺎ ﺍﻟﻘﺒﻮﻝ ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺃﺎ ﺗﺸﻔﻊ ﻭﻟﻜﻦ ﻻ ﻳﻘﺒﻞ ﻣﻨﻬﺎ ﺗﻠﻚ ﺍﻟﺸﻔﺎﻋﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻤـﺎ ﻟﹶﻨـﺎ ﻣِـﻦ
ﺷﺎﻓِﻌِﲔ] ﴾ﺍﻟﺸﻌﺮﺍﺀ] .[١٠٠ :ﺗﻨﺒﻴﻪ[ ﻻ ﺷﻔﺎﻋﺔ ﰲ ﺣﻖ ﺍﻟﻜﺎﻓﺮ ﲞﻼﻑ ﺍﳌﺆﻣﻦ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ½ :ﺷـﻔﺎﻋﱵ
ﻷﻫﻞ ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺃﻣﱵ¼ )"ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ" ،ﻛﺘﺎﺏ ﺻﻔﺔ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺮﻗﺎﺋﻖ ﻭﺍﻟﻮﺭﻉ ،ﺍﳊﺪﻳﺚ (١٩٨/٤ ،٢٤٤٣ :ﻓﻤـﻦ ﻛـﺬﺏ ـﺎ
ﱂ ﻳﻨﻠﻬﺎ ﻭﺍﻵﻳﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻧﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﺧﺎﺻﺔ ﺑﺎﻟﻜﻔﺎﺭ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﳝﻨﻌﻮﻥ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺼﺮ ﻫﺎﻫﻨﺎ ﻣﺎ ﻳﻜﻮﻥ ﺑـﺪﻓﻊ ﺍﻟـﻀﺮﺭ ﺑﻘﺮﻳﻨـﺔ ﺍﳌﻘـﺎﻡ ﻭﺇﻥ ﻛـﺎﻥ ﰲ ﺍﻷﺻـﻞ )(٨
ﺍﳌﻌﻮﻧﺔ ﻣﻄﻠﻘﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ :ﺁﺑﺎﺋﻜﻢ[ ﻭﻳﺼﺢ ﺃﻥ ﺍﻟﻨﺠﺎﺓ ﳍﻢ ﺇﺫ ﻟﻮ ﻏﺮﻗﺖ ﺃﺻﻮﳍﻢ ﻣﺎ ﻭﺟﺪﻭﺍ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"( )(٩
٢٣
www.madinah.in
Madinah Gift Centre
2
اﻟﻌﺬاب﴾ أﺷﺪه واﳉﻤﻠﺔ ﺣﺎل ﻣﻦ ﺿﻤﲑﳒﻴﻨﺎﻛﻢ ﴿ ُ َ ُ ْ َ
ﻳﺬﺑﺤﻮن﴾ﺑﻴﺎن ﺳﻮ َء ْ َ َ ِ َ ُ ْ ُ َْ ُْ
ﺴﻮﻣﻮﻧﻜﻢ﴾ ﻳﺬﻳﻘﻮﻧﻜﻢ ﴿ ُ ٓ ْ ﻣﻦ ِل ِ ْ َ ْ َ
ﻋﻮن ﴿ ْ
)(٢ )(١
:ﺃﻱ ﻟﻴﺴﻮﻣﻮﻧﻜﻢ ﻟﺬﻟﻚ ﺑﺘﺮﻙ ﺍﻟﻌﺎﻃﻒ١٢ .ﻙ
ﺴﺘﺤﻴﻮن﴾ ﻳﺴﺘﺒﻘﻮن ﴿ ِ َ ٓ َ ُ ْ
ﺴﺎءﻛﻢ﴾ ﻟﻘﻮل ﺑﻌﺾ اﻟﻜﻬﻨﺔ) (٥ﻟﻪ أن ﻣﻮﻟﻮدا ﻳﻮﻟﺪ ﰲ ﳌﺎ ﻗﺒﻠﻪ ﴿ َ ْ َ ٓ َ ُ ْ
أﺑﻨﺎءﻛﻢ﴾ اﳌﻮﻟﻮدﻳﻦ ﴿ َو َ ْ َ ْ ُ ْ َ
)(٤ )(٣
ﻋﻈﻴﻢ ﻣﻦ ُ ْ
رﺑﻜﻢ َ ِ ْ ٌ ﺑﻼءٌ﴾ إﺑﺘﻼء أو إﻧﻌﺎم ﴿ ْ ﻜﻢ﴾ اﻟﻌﺬاب أو اﻹﳒﺎء ﴿ َ َ ٓ ﺑﲏ إﺳﺮاﺋﻴﻞ ﻳﻜﻮن ﺳﺒﺒﺎ ﻟﺬﻫﺎب ﻣﻠﻜﻚ ﴿ َو ِ ْ ذ ٰ ِ ُ ْ
:ﺃﻱ ﺑﺴﺒﺐ ﺇﳒﺎﺋﻜﻢ ﻭﺍﻟﺒﺎﺀ ﻟﻠﺴﺒﺒﻴﺔ ﻭﺍﳌﻀﺎﻑ ﳏﺬﻭﻑ١٢ .ﻙ
ﻜﻢ ﴾) (٧ﻣﻦ ﻓﺎﻧﺠ ْﻨ ٰ ُ ْ
اﻟﺒ ْ َ ﴾ ﺣﱴ دﺧﻠﺘﻤﻮه ﻫﺎرﺑﲔ ﻣﻦ ﻋﺪوﻛﻢ ﴿ َ َ ْ َ ﺑﻜﻢ﴾ ﺑﺴﺒﺒﻜﻢ ﴿ ْ َ ﻗﻨﺎ﴾ ﻓﻠﻘﻨﺎ ﴿ ِ ُ ُ
)َ (۴۹و﴾ اذﻛﺮوا ﴿إ ِذْ َ َ ْ َ
)(٦
:ﻣﻦ ﺍﳌﻔﺎﻋﻠﺔ ﻟﻸﻛﺜﺮ١٢ .ﻙ :ﺍﻗﺘﺼﺮ ﰲ ﺍﻵﻳﺔ ﻋﻠﻰ ﺫﻛﺮﻫﻢ ﺑﺄﻧﻪ ﻛﺎﻥ ﺃﻭﱃ١٢ .ﻙ
ﻋﺪﻧﺎ﴾ ﺑﺄﻟﻒ ودوﺎ ﺗﻨﻈﺮون ) ﴾(۵۰إﱃ اﻧﻄﺒﺎق اﻟﺒﺤﺮ ﻋﻠﻴﻬﻢ ﴿ َو إِذْ ٰو َ ْ َ ﻋﻮن﴾ ﻗﻮﻣﻪ ﻣﻌﻪ ﴿ َ َ ْ ُ ْ
وأﻧﺘﻢ َ ْ ُ ُ ْ َ اﻟﻐﺮق ﴿ َوأ َ ْ َ ْ َ ۤ
ﻗﻨﺎ َل ِ ْ َ ْ َ
)(٨
ﻗﻮﻟﻪ] :ﻣﻦ ل ﻓﺮﻋﻮﻥ[ ﺃﺗﺒﺎﻋﻪ ﻭﺃﻫﻞ ﺩﻳﻨﻪ ﻭﻓﺮﻋﻮﻥ ﺍﺳﻢ ﻣﻠﻚ ﺍﻟﻌﻤﺎﻟﻘﺔ ﻭﻋﻤﺮ ﻓﺮﻋﻮﻥ ﺃﻛﺜـﺮ ﻣـﻦ ﺃﺭﺑـﻊ ﻣﺌـﺔ ﺳـﻨﺔ ﻭﻫـﻮ ﺍﻟﻮﻟﻴـﺪ ﺑـﻦ )(١
ﻣﺼﻌﺐ ﺑﻦ ﺭﻳﺎﻥ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﺷﺪﻩ[ ﻫﺬﺍ ﺟﻮﺍﺏ ﺳﻮﺍﻝ ﻭﻫﻮ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻛﻠﻪ ﺳﻮﺀ ﻓﻤﺎ ﻣﻌﲎ ﻗﻮﻟﻪ½ :ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ¼ ﻓﺄﺟﺎﺏ ﺑﺄﻧﻪ ﺃﺷﺪﻩ") .ﻛﺮﺧﻲ"( )(٢
ﻗﻮﻟﻪ] :ﻳﺬﲝﻮﻥﺍﹶﺑﻨﺎٓﺀَﻛﹸﻢ [ ﻓﺬﲝﻮﺍ ﻣﻨﻬﻢ ﺍﺛﲏ ﻋﺸﺮ ﺃﻟﻔﺎ ﻭﻗﻴﻞ ﺳﺒﻌﲔ ﺃﻟﻔﺎ .ﻭﻗﻮﻟﻪ ½ﻭﻳﺴﺘﺤﻴﻮﻥ ﻧـﺴﺎﺋﻜﻢ¼ ﺍﳌـﺮﺍﺩ ﺑﺎﻟﻨـﺴﺎﺀ ﺍﻷﻃﻔـﺎﻝ )(٣
ﻭﺇﳕﺎ ﻋﱪ ﻋﻨﻬﻦ ﺑﺎﻟﻨﺴﺎﺀ ﳌﺂﳍﻦ ﺇﱃ ﺫﻟﻚ") .ﺧﺎﺯﻥ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﳌﻮﻟﻮﺩﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻷﺑﻨﺎﺀ ﺍﻷﻃﻔﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(٤
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0
ﻗﻮﻟﻪ] :ﻟﻘﻮﻝ ﺑﻌﺾ ﺍﻟﻜﻬﻨﺔ[ ﺃﻱ :ﰲ ﺟﻮﺍﺏ ﺳﺆﺍﻟﻪ ﳌﱠﺎ ﺳﺄﳍﻢ ﻋﻤـﺎ ﺭﺍﻩ ﰲ ﺍﻟﻨـﻮﻡ ﻭﻫـﻮ ﺃﻥ ﻧـﺎﺭﺍ ﺃﻗﺒﻠـﺖ ﻣـﻦ ﺑﻴـﺖ ﺍﳌﻘـﺪﺱ ﺣـﱴ )(٥
ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﺑﻴﻮﺕ "ﻣﺼﺮ" ﻓﺄﺣﺮﻗﺖ ﺍﻟﻘﺒﻂ ﻭﺗﺮﻛﺖ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻓﺸﻖ ﺫﻟﻚ ﻭﺩﻋﺎ ﺍﻟﻜﻬﻨﺔ ﻭﺳﺄﳍﻢ ﻋﻦ ﺫﻟﻚ ﻭﻗـﺎﻟﻮﺍ ﻟـﻪ ﻣـﺎ ﺫﻛـﺮ
ﻓﺄﻣﺮ ﻓﺮﻋﻮﻥ ﺑﻘﺘﻞ ﻛﻞ ﻏﻼﻡ ﻳﻮﻟﺪ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺣﱴ ﻗﺘﻞ ﻣﻦ ﺃﻭﻻﺩﻫﻢ ﺍﺛﲏ ﻋﺸﺮ ﺃﻟﻔﺎ ﻭﺃﺳﺮﻉ ﺍﳌﻮﺕ ﰲ ﺷﻴﻮﺧﻬﻢ ﻓﺠـﺎﺀ ﺭﺅﺳـﺎﺀ
ﺍﻟﻘﺒﻂ ﺇﱃ ﻓﺮﻋﻮﻥ ﻭﻗﺎﻟﻮﺍ ﻟﻪ :ﺇﻥ ﺍﳌﻮﺕ ﻗﺪ ﻭﻗﻊ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺗﺬﺑﺢ ﺻﻐﺎﺭﻫﻢ ﻭﳝﻮﺕ ﻛﺒﺎﺭﻫﻢ ﻓﻴﻮﺷﻚ ﺃﻥ ﻳﻘﻊ ﺍﻟﻌﻤﻞ ﻋﻠﻴﻨﺎ ﻓـﺄﻣﺮ
ﻓﺮﻋﻮﻥ ﺃﻥ ﻳﺬﲝﻮﺍ ﺳﻨﺔ ﻭﻳﺘﺮﻛﻮﺍ ﺳﻨﺔ ﻓﻮﻟﺪ ﺳﻴﺪﻧﺎ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻻ ﻳـﺬﺑﺢ ﻭﻭﻟـﺪ ﺳـﻴﺪﻧﺎ ﻣﻮﺳـﻰ ﻋﻠﻴـﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻳﺬﺑﺢ") .ﺻﺎﻭﻱ"" ،ﺧﺎﺯﻥ"(
ﻗﻮﻟﻪ] :ﻓﻠﻘﻨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﺃﻥ ﺍﻟﻔﺮﻕ ﺍﻟﻔﺼﻞ ﻭﻫﻮ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﺸﻴﺌﲔ ﻓﻜﻴﻒ ﺗﻌﺪﻳﺘﻪ ﺇﱃ ﺍﻟﺒﺤﺮ ﻭﻫﻮ ﻭﺍﺣﺪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ ﴿] :ﺃ ﻧﺠﻴﻨٰﻜﹸﻢ" [﴾ ﺍﻵﻳﺎﺕ ﰲ ﺍﻟﻌﺠﺎﺋﺐ" ﻟﻠﻜﺮﻣﺎﱐ ﺍﺳﺘﺪﻝ ﺎ ﺑﻌﺾ ﻣﻦ ﻳﻘﻮﻝ ﺑﺎﻟﺘﻨﺎﺳﺦ ﻭﻗﺎﻟﻮﺍ:ﺇﻥ ﺍﻟﻘﻮﻡ ﻛﺎﻧﻮﺍ ﻫـﻢ ﺑﺄﻋﻴـﺎﻢ )(٧
ﻓﻠﻤﺎ ﺗﻄﺎﻭﻟﺖ ﻋﻠﻴﻬﻢ ﻣﺪﺓ ﺍﻟﺘﻼﺷﻲ ﻭﺍﻟﺒِﻠﹶﻰ ﻧﺴﻮﺍ ﻓﺬﹸﻛﱢﺮﻭﺍ ،ﻗﺎﻝ ﻭﻫﺬﺍ ﳏﺎﻝ ﻭﺟﻬﻞ ﺑﻜﻼﻡ ﺍﻟﻌﺮﺏ ﻓﺈﻥ ﺍﻟﻌـﺮﺏ ﲣﺎﻃـﺐ ﲟﺜـﻞ ﻫـﺬﺍ
ﻭﺗﻌﲏ ﺍﳉﺪ ﺍﻷﻋﻠﻰ ﻭﺍﻷﺏ ﺍﻷﺑﻌﺪ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻗﻮﻣﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻵﻝ ﻫﺎﻫﻨﺎ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻘﻮﻡ ﻻ ﲟﻌﲎ ﺍﳌﺸﻬﻮﺭ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ[ ﺃﻱ :ﲤﺎﻡ ﺃﺭﺑﻌﲔ ﻟﻴﻠﺔ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻣﻔﻌﻮﻝ ﺛﺎﻥ .ﺃﻣﺮﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺼﻮﻡ ﺛﻼﺛﲔ ﻭﻫﻮ ﺫﻭ ﺍﻟﻘﻌﺪﺓ ﰒ ﺯﺍﺩ )(٩
ﻋﻠﻴﻪ ﻋﺸﺮﺍ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ .ﻭﻋﱪ ﻋﻨﻬﺎ ﺑﺎﻟﻠﻴﺎﱄ؛ ﻷﺎ ﻏﺮﺭ ﺍﻟﺸﻬﻮﺭ ﻭﺷﻬﻮﺭ ﺍﻟﻌـﺮﺏ ﻭﺿـﻌﺖ ﻋﻠـﻰ ﺳـﲑ ﺍﻟﻘﻤـﺮ ﻭﻟـﺬﻟﻚ ﻭﻗـﻊ ـﺎ
ﺍﻟﺘﺎﺭﻳﺦ ﻓﺎﻟﻠﻴﺎﱄ ﺃﻭﱃ ﺍﻟﺸﻬﻮﺭ ﻭﺍﻷﻳﺎﻡ ﺗﺒﻊ ﳍﺎ ﺃﻭ ﻷﻥ ﺍﻟﻈﻠﻤﺔ ﺃﻗـﺪﻡ ﻣﻦ ﺿﻮﺀ ﺃﻭ ﻷﻥ ﺍﻟﻠـﻴﻞ ﳏﻞ ﺍﻟﺼﻔﺎﺀ ﻭﺍﻷﻧﺲ ﻭﺍﻟﻌـﻄﺎﻳﺎ ﺍﻟﺮﺑﺎﻧﻴـﺔ.
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ﻌﺪه﴾ أي :ﺑﻌﺪ اﺗﺨﺬﺗﻢ اﻟْﻌِﺠَْﻞ﴾ اﻟﺬي ﺻﺎﻏﻪ ﻟﻜﻢ اﻟﺴﺎﻣﺮي إﳍﺎ ﴿ ِ ْۢ
ﻣﻦ َ ْ ِ ﻧﻌﻄﻴﻪ ﻋﻨﺪ اﻧﻘﻀﺎﺋﻬﺎ اﻟﺘﻮراة ﻟﺘﻌﻤﻠﻮا ﺑﻬﺎ ﴿ ُﺛﻢ َ ْ ُ ُ
)(٢ )(١
ٰ
ﻋﻨﻜ ُ ْﻢ﴾ ﳏﻮﻧﺎ ذﻧﻮﺑﻜﻢ ﴿ ْۢ
ﻣﻦ ﻠﻤﻮن ) ﴾(۵۱ﺑﺎﲣﺎذه ﻟﻮﺿﻌﻜﻢ اﻟﻌﺒﺎدة ﰲ ﻏﲑ ﳏﻠﻬﺎ ﴿ ُﺛﻢ َ َ ْ َ
ﻋﻔﻮﻧﺎ َ ْ ذﻫﺎﺑﻪ إﱃ ﻣﻴﻌﺎدﻧﺎ ﴿ َ َ ْ ُ ْ
وأﻧﺘﻢ ٰﻇ ِ ُ ْ َ
)(٣
0
ﻗﻮﻟﻪ] :ﻟﺘﻌﻤﻠﻮﺍ ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻓﺎﺋﺪﺓ ﺍﻹﻋﻄﺎﺀ ﻓﻔﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺃﻳﻀﺎ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﳌﻌﺪﻭﺩﺓ ﻫﺎﻫﻨﺎ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺇﳍﺎ[ ﻗﺪﺭﻩ ﺇﺷﺎﺭﺓ ﻟﻠﻤﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻻﲣﺎﺫ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"( )(٢
ﻗﻮﻟﻪ] :ﺑﺎﲣﺎﺫﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻇﻠﻤﻬﻢ ﻭﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﺍﻟﺮﺑﻂ ﲟﺎ ﻗﺒﻠﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺍﻟﻔﺎﺭﻕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ ﻭﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﻭﺟﻪ ﺗﻮﺻﻴﻒ ﺍﻟﺘﻮﺭﺍﺓ ﺑﺎﻟﻔﺮﻗﺎﻥ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻓﺘﺎﺏ ﻋﻠﻴﻜﻢ[ ﺃﻱ :ﻗﺒﻞ ﺗﻮﺑﺔ ﻣﻦ ﻗﺘﻞ ﻣﻨﻜﻢ ﻭﻏﻔﺮ ﳌﻦ ﱂ ﻳﻘﺘـﻞ ﻣـﻦ ﺑﻘﻴـﺔ ﺍـﺮﻣﲔ ﻭﻋﻔـﺎ ﻋﻨـﻬﻢ ﻣـﻦ ﻏـﲑ ﻗﺘـﻞ. )(٥
)"ﲨﻞ"" ،ﺻﺎﻭﻱ"( .ﺭﻭﻱ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻘﺘﻞ ﻣﻦ ﺍﻷﻏﻼﻝ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻴﻬﻢ ﻭﻫﻲ ﺍﳌﻮﺍﺛﻴﻖ ﺍﻟﻼﺯﻣﺔ ﻟﺰﻭﻡ ﺍﻟﻐـﻞ ﻭﻣـﻦ ﺍﻻﺻـﺮ
ﻭﻫﻮ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺸﺎﻗﺔ ﻛﻘﻄﻊ ﺍﻷﻋﻀﺎﺀ ﺍﳋﺎﻃﺌﺔ ﻭﻋﺪﻡ ﺟﻮﺍﺯ ﺻﻼﻢ ﰲ ﻏﲑ ﺍﳌﺴﺠﺪ ﻭﻋﺪﻡ ﺍﻟﺘﻄﻬﲑ ﺑﻐﲑ ﺍﳌﺎﺀ ﻭﺣﺮﻣﺔ ﺃﻛـﻞ
ﺍﻟﺼﺎﺋﻢ ﺑﻌﺪ ﺍﻟﻨﻮﻡ ﻭﻣﻨﻊ ﺍﻟﻄﻴﺒﺎﺕ ﻋﻨﻬﻢ ﺑﺎﻟﺬﻧﻮﺏ ﻭﻛﻮﻥ ﺍﻟﺰﻛﺎﺓ ﺭﺑﻊ ﻣﺎﳍﻢ ﻭﻛﺘﺎﺑﺔ ﺫﻧﺐ ﺍﻟﻠﻴـﻞ ﻋﻠـﻰ ﺍﻟﺒـﺎﺏ ﺑﺎﻟـﺼﺒﺢ ﻭﻛﻤـﺎ
ﺭﻭﻱ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﺫﺍ ﻗﺎﻣﻮﺍ ﻳﺼﻠﻮﻥ ﻟﺒﺴﻮﺍ ﺍﳌﺴﻮﺡ ﻭﻏﻠﻮﺍ ﺃﻳﺪﻳﻬﻢ ﺇﱃ ﺃﻋﻨﺎﻗﻬﻢ ﻭﺭﲟﺎ ﺛﻘﺐ ﺍﻟﺮﺟـﻞ ﺗﺮﻗﻮﺗـﻪ ﻭﺟﻌـﻞ ﻓﻴﻬـﺎ
ﻃﺮﻑ ﺍﻟﺴﻠﺴﻠﺔ ﻭﺃﻭﺛﻘﻬﺎ ﺇﱃ ﺍﻟﺴﺎﺭﻳﺔ ﻭﺣﺒﺲ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻬﺬﻩ ﺍﻷﻣﻮﺭ ﺭﻓﻌﺖ ﻋﻦ ﻫﺬﻩ ﺍﻷﻣﺔ ﺗﻜﺮﳝـﺎ ﻟﻠـﻨﱯ ﺻـﻠﻰ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺣﱴ ﻧﺮﻯ ﺍﷲ ﺟﻬﺮﺓ[ ﱂ ﻳﺴﺄﻟﻮﺍ ﺳﻮﺍﻝ ﺍﺳﺘﺮﺷﺎﺩ ﺑﻞ ﺳﻮﺍﻝ ﺗﻌﻨﺖ ﻓﺈﻢ ﻇﻨﻮﺍ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳﺸﺒﻪ ﺍﻷﺟﺴﺎﻡ ﻭﻃﻠﺒﻮﺍ ﺭﺅﻳﺘـﻪ ﺭﺅﻳـﺔ )(٦
ﺍﻷﺟﺴﺎﻡ ﰲ ﺍﳉﻬﺎﺕ ﻭﺍﻷﺣﻴﺎﺯ ﺍﳌﻘﺎﺑﻠﺔ ﻟﻠﺮﺍﺋﻲ ﻭﻫﻲ ﳏﺎﻝ .ﻭﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﺮﺅﻳﺔ ﺑﻞ ﻓﻴﻬﺎ ﺇﺛﺒﺎﺎ ﻭﺫﻟﻚ ﺃﻥ ﺳـﻴﺪﻧﺎ
ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳌﺎ ﺳﺄﻟﻪ ﺍﻟﺴﺒﻌﻮﻥ ﱂ ﻳﻨﻬﻬﻢ ﻋﻦ ﺫﻟﻚ ﻭﻛﺬﻟﻚ ﺳﺄﻝ ﻫﻮ ﺭﺑﻪ ﺍﻟﺮﺅﻳـﺔ ﻓﻠـﻢ ﻳﻨﻬـﻪ ﻋـﻦ ﺫﻟـﻚ ﺑـﻞ ﻗـﺎﻝ:
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ﺍﳊﻘﻴﻘﻲْ١٢ُ .
ﻜﻢ َ ْﺸ ُ ُ ْ َ
ون ﻣﻦ َ ْﻌﺪ َ ْ ُ ْ
ﻣﻮﺗﻜﻢ َ َﻟﻌﻠـ ﻜﻢ ﴾ أﺣﻴﻴﻨﺎﻛﻢ ﴿ ۢ ْ ﺗﻨﻈﺮون ) ﴾(۵۵ﻣﺎ ﺣﻞ ﺑﻜﻢ ﴿ ُﺛﻢ َ َ ْ ٰ
ﻌﺜﻨ ُ ْ اﻟﺼﻴﺤﺔ ﻓﻤﺘﻢ ﴿ َ َ ْ ُ ْ
وأﻧﺘﻢ َ ْ ُ ُ ْ َ
)(٣ )(٢ )(١
﴿ﻓﹶﺈِﻥِ ﺍﺳﺘﻘﹶﺮ ﻣﻜﹶﺎﻧﻪ ﻓﹶﺴﻮﻑ ﺗﺮﺍﻧِﻲ﴾]ﺍﻷﻋﺮﺍﻑ [١٤٣ :ﻭﺇﳕـﺎ ﺍﳌﻤﻜـﻦ ﺃﻥ ﻳـﺮﻯ ﺭﺅﻳـﺔ ﻣﱰﻫـﺔ ﻋـﻦ ﺍﻟﻜﻴﻔﻴـﺔ ﻭﺫﻟـﻚ ﻟﻠﻤـﺆﻣﻨﲔ ﰲ
ﺍﻵﺧﺮﺓ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻭﺃﻧﺘﻢ ﺗﻨﻈﺮﻭﻥ[ ﺃﻱ :ﻓﻤﺎﺗﻮﺍ ﻣﺘﺮﺗﺒﲔ ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﻭﻣﻜﺜﻮﺍ ﻣﻴﺘﲔ ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ﻭﺍﳊﻲ ﻳﻨﻈﺮ ﻟﻠﻤﻴﺖ )"ﺻﺎﻭﻱ"" ،ﲨﻞ"( )(١
ﻗﻮﻟﻪ] :ﰒ ﺑﻌﺜﹾﻨٰﻜﹸﻢ [ ﺃﻱ :ﻭﺍﺣﺪﺍ ﺑﻌﺪ ﻭﺍﺣﺪ ﻟﺘﻌﺘـﱪﻭﺍ ﻭﻫـﺬﺍ ﺍﳌـﻮﺕ ﺣﻘﻴﻘـﻲ ﻭﺇﳕـﺎ ﺃﺣﻴـﻮﺍ ﺑـﺸﻔﺎﻋﺔ ﺳـﻴﺪﻧﺎ ﻣﻮﺳـﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ )(٢
ﻭﺍﻟﺴﻼﻡ ﻟﻴﺴﺘﻮﻓﻮﺍ ﺁﺟﺎﳍﻢ ﺍﳌﻘﺪﺭﺓ ﳍﻢ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﺣﻴﻴﻨﺎﻛﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺒﻌﺚ ﻫﺎﻫﻨﺎ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﳌﻮﺕ ﻭﺇﻻ ﻓﺎﻟﺒﻌﺚ ﻳﻜﻮﻥ ﻋﻦ ﺍﻟﻨﻮﻡ ﺃﻳﻀﺎ ﻛﻤـﺎ ﻗـﺎﻝ )(٣
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺷﺎﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ﴿ .ﺛﹸﻢ ﺑﻌﺜﹾﻨﺎﻛﹸﻢ﴾ﺍﻵﻳﺔ ﻓﺈﻧﻪ ﻛﺎﻥ ﻋﻦ ﻧﻮﻡ ﻭﻗـﺪ ﻳﻜـﻮﻥ ﲟﻌـﲎ ﺇﺭﺳـﺎﻝ ﺍﻟـﺸﺨﺺ ﻭﻫـﻮ ﰲ
ﺍﻟﻘﺮﺁﻥ ﻛﺜﲑ] .ﻋﻠﻤﻴﺔ[
0
0
ﻗﻮﻟﻪ] :ﺑﺎﻟﺴﺤﺎﺏ ﺍﻟﺮﻗﻴﻖ[ ﻭﻛﺎﻥ ﻳﺴﲑ ﺑﺴﲑﻫﻢ ﻭﻛﺎﻧﻮﺍ ﻳﺴﲑﻭﻥ ﻟﻴﻼ ﻭﺎﺭﺍ ﻭﻳﱰﻝ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻠﻴﻞ ﻋﻤﻮﺩ ﻣﻦ ﻧﻮﺭ ﻳﺴﲑﻭﻥ ﰲ ﺿـﻮﺋﻪ )(٤
ﻭﺛﻴﺎﻢ ﻻ ﺗﺘﺴﺦ ﻭﻻ ﺗﺒﻠﻰ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﰲ ﺍﻟﺘﻴﻪ[ ﻭﻫﻮ ﻭﺍﺩ ﺑﲔ "ﺍﻟﺸﺎﻡ" ﻭ"ﻣﺼﺮ" ﻣﻜﺜﻮﺍ ﻓﻴﻪ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﻛﻤﺎ ﺳﻴﺄﰐ ﺑﺴﻄﺔ ﰲ ﺍﳌﺎﺋﺪﺓ. )(٥
ﻗﻮﻟﻪ﴿] :ﻭﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻜﻢ ﺍﳌﻦ ﻭﺍﻟﺴﻠﻮﻯ﴾[ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻀﻴﻒ ﻻ ﳝﻠﻚ ﻣﺎ ﻗﺪﻡ ﻟﻪ ﻭﺃﻧﻪ ﻟﻦ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺇﻻ ﺑﺈﺫﻥ ،ﺫﻛـﺮﻩ )(٦
ﺻﺎﺣﺐ ﺍﻟﺘﺤﺮﻳﺮ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﺘﺮﳒﺒﲔ[ ﺷﻲﺀ ﻳﺸﺒﻪ ﺍﻟﻌﺴﻞ ﺍﻷﺑﻴﺾ .ﻭﻗﻮﻟﻪ½ :ﻭﺍﻟﻄـﲑ ﺍﻟـﺴﻤﺎﱐ¼ ﺃﻱ :ﺑﺈﺭﺳـﺎﻝ ﺭﻳـﺢ ﺍﳉﻨـﻮﺏ ﺑـﻪ ﻗﻴـﻞ½ :ﻛـﺎﻥ ﻳـﺄﺗﻴﻬﻢ )(٧
ﻣﻄﺒﻮﺧﺎ¼ ﻭﻗﻴﻞ½ :ﻳﻄﺒﺨﻮﻧﻪ ﺑﺄﻳﺪﻳﻬﻢ¼ ﻭﻗﻴﻞ½ :ﻫﻮ ﺍﻟﻄﲑ ﺍﳌﻌﺮﻭﻑ¼ ﻭﻗﻴﻞ½ :ﻃﲑ ﻳﺸﺒﻬﻪ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﻟﻄﲑ ﺍﻟﺴﻤﺎﱐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ ﻭﻗﻴﻞ ﻋﺴﻞ ﻭﻃﲑ ﻳﺸﺒﻪ ﺍﻟﺴﻤﺎﱐ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻭﻗﻠﻨﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻟﻘﻮﻝ ﻭﺃﻥ ﻓﻴﻪ ﺍﺧﺘﺼﺎﺭﺍ") .ﲨﻞ"(]ﻋﻠﻤﻴﺔ[ )(٩
) (١٠ﻗﻮﻟﻪ] :ﻭﻻ ﺗﺪﺧﺮﻭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻢ ﻣﻊ ﺇﺟﺎﺯﺓ ﺍﻷﻛﻞ ﻣﻨﻌﻮﺍ ﻋﻦ ﺍﻟﺘﺪﺧﲑ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ] .ﻋﻠﻤﻴﺔ[
) (١١ﻗﻮﻟﻪ] :ﻓﻘﻄﻊ ﻋﻨﻬﻢ[ ﻫﺬﺍ ﺃﺣﺪ ﺗﻔﺴﲑﻳﻦ ﺃﻥ ﺍﻟﻘﻄﻊ ﺑﺴﺒﺐ ﺍﻻﺩﺧﺎﺭ ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﻘﻄﻊ ﺑﺴﺒﺐ ﲤـﲏ ﻏـﲑﻩ ﻛﻤـﺎ ﻳـﺄﰐ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
﴿ﻭﺇِﺫﹾ ﻗﹸﻠﹾﺘﻢ ﻳﺎ ﻣﻮﺳﻰ ﻟﹶﻦ ﻧﺼﺒِﺮ ﻋﻠﹶﻰ ﹶﻃﻌﺎﻡٍ ﻭﺍﺣِﺪٍ﴾]ﺍﻟﺒﻘﺮﺓ") .[٦١ :ﺻﺎﻭﻱ"" ،ﲨﻞ"(
) (١٢ﻗﻮﻟﻪ] :ﻭﻟﻜﻦ ﻛﺎﻧﻮﺍ[ ﺇﻥ ﻗﻠـﺖ ﻣـﺎ ﺍﳊﻜﻤـﺔ ﰲ ﺫﻛـﺮ ½ﻛـﺎﻧﻮﺍ¼ ﻫﻨـﺎ ﻭﰲ ﺍﻷﻋـﺮﺍﻑ ﻭﺣـﺬﻓﻬﺎ ﰲ ﺁﻝ ﻋﻤـﺮﺍﻥ ﻓـﺎﳉﻮﺍﺏ ﺃﻥ ﻣـﺎ ﰲ
ﺍﻟﺴﻮﺭﺗﲔ ﺇﺧﺒﺎﺭ ﻋﻦ ﻗﻮﻡ ﺍﻧﻘﺮﺿﻮﺍ ﻭﻣﺎ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ ﻣﺜﻞ ﻣﻨﺒﻪ ﻋﻠﻴﻪ ﺑﻘﻮﻟﻪ½ :ﻣﺜﻞ ﻣﺎ ﻳﻨﻔﻘﻮﻥ¼") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
٢٦
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2
ادﺧﻠﻮا ٰ ِﺬه ِ ْاﻟ َ ْ َ َﻳﺔ﴾ ﺑﻴﺖ اﳌﻘﺪس أو ﻗﻠﻨﺎ﴾ ﳍﻢ ﺑﻌﺪ ﺧﺮوﺟﻬﻢ ﻣﻦ اﻟﺘﻴﻪْ ُ ُ ْ ﴿ . ﻳﻈﻠﻤﻮن ) ﴾(۵۷ﻻنوﺑﺎﻟﻪ ﻋﻠﻴﻬﻢ ﴿ َو إ ِذْ ُ ْ َ َْ ُِْ َ
)(٢ )(١
:ﺷﻜﺮﺍ ﷲ ﻋﻠﻰ ﻣﺎ ﺃﻧﻌﻢ ﺑﻪ ﻣﻦ ﻋﻠﻴﻬﻢ ﺍﻟﻔﺘﺢ ﻭﺃﻧﻘﺬﻫﻢ :ﻗﺮﻳﺔ ﻗﺮﻳﺐ ﻣﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ١٢ .ﻙ
ﺳﺠﺪا﴾ ﻣﻨﺤﻨﲔ ﴿ ُ ْ ُ ْ
وﻗﻮﻟﻮا﴾ اﻟﺒﺎب﴾ أي :ﺑﺎﺑﻬﺎ ﴿ ُ ً رﻏﺪا﴾ واﺳﻌﺎ ﻻ ﺣﺠﺮ ﻓﻴﻪ ﴿ ْ
واد ُ ُ
ﺧﻠﻮا ْ َ َ ﺣﻴﺚ ِ ْ ُ ْ
ﺷﺌﺘﻢ َ َ ً أرﳛﺎ ﴿ َﻓ ُ ُ ْ
ﻠﻮا ِﻣﻨْ َﺎ َ ْ ُ
)(٣
ﻣﻦ ﺍﻟﺘﻴﻪ١٢ .
8ﺃﻱ ﺭﺍﻛﻌﲔ ١٢ :ﳎﺰﻭﻡ ﰲ ﺟﻮﺍﺏ ﺍﻷﻣﺮ١٢ .ﻙ :ﻓﻌﻠﺔ ﻣﻦ ﺍﳊﻂ ﻛﺎﳉﻠﺴﺔ١٢ .
ﻜﻢ
ْ ﺧﻄٰﻴ ُ
َﻜﻢ َ ٰ
)(٥
ْ ﻣﺴﺄﻟﺘﻨﺎ)ِ ﴿ (٤ﺣﻄ ٌﺔ﴾ أي :أن ﲢﻂ ﻋﻨﺎ ﺧﻄﺎﻳﺎﻧﺎ ﴿ ْﻐ ِ ْ ﴾ وﰲ ﻗﺮاءة ﺑﺎﻟﻴﺎء واﻟﺘﺎء ﻣﺒﻨﻴﺎ ﻟﻠﻤﻔﻌﻮل ﻓﻴﻬﻤﺎ ﴿ ُ
8ﻣﺘﻌﻠﻖ ﺑﻜﻼ ﺍﻟﻘﺮﺃﺗﲔ ﻭﻗﺮﺃﺓ ﺍﻟﺒﺎﻗﲔ ﺑﺎﻟﻨﻮﻥ ﻛﻤﺎ ﻫﻮ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ١٢ .ﻙ
ﻗﻴﻞ َﻟ ُ ْﻢ ﴾ ﻓﻘﺎﻟﻮا :ﺣﺒﺔ ﰲ اﻟﺬي ِ ْ َ
ﻗﻮﻻً َﻏ ْ َ ِ ْ ﻳﻦ َﻇﻠ ُ ْ
َﻤﻮا﴾ ﻣﻨﻬﻢ ﴿ َ ْ اﻟﺬ ْ َ اﻟﻤﺤﺴﻨ ِ ْ َ ) ﴾(۵۸ﺑﺎ ﻟﻄﺎﻋﺔ ﺛﻮاﺑﺎ ﴿ َ َ َ
ﻓﺒﺪل ِ ﻳﺪ ْ ُ ْ ِ
وﺳﻨﺰ ِ ْ ُ
َ ََ
)(٧ )(٦
ﻳﻦ َﻇﻠ ُ َْﻤﻮا﴾ ........................................... ﺷﻌﺮة ودﺧﻠﻮا ﻳﺰﺣﻔﻮن ﻋ اﺳﺘﺎﻫﻬﻢ﴿ َﻓ َ ْﻧﺰ َ َْﻟﻨﺎ )َ (٨ﻋ َ ِ
ﻧـــــــــــــــــ
اﻟﺬ ْ َ
ﻧــــ ﺷﻌﲑﺓ
ﻗﻮﻟﻪ] :ﻭﺑﺎﻟﻪ ﻋﻠﻴﻬﻢ[ ﻭﻓﻴﻪ ﺇﺷﺎﺭﻩ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﻛﻴﻒ ﻳﻈﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺗﻘﺮﻳﺮ ﺍﻟﺪﻓﻊ ﻇﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﺇﺫ ﻗﻠﻨﺎ[ ﺇﻥ ﻗﻠﺖ ﻣﺎ ﺍﳊﻜﻤﺔ ﰲ ½ﻭﺇﺫ ﻗﻠﻨـﺎ¼ ﻭﰲ ﺍﻷﻋـﺮﺍﻑ ½ﻭﺇﺫ ﻗﻴـﻞ¼ ﺃﺟﻴـﺐ ﺑﺄﻧـﻪ ﺻـﺮﺡ ﻫﻨـﺎ ﺑﺎﻟﻔﺎﻋـﻞ ﻹﺯﺍﻟﺘـﻪ ﺍﻹـﺎﻡ )(٢
ﻭﺣﺬﻓﻪ ﰲ ﺍﻷﻋﺮﺍﻑ ﻟﻠﻌﻠﻢ ﺑﻪ ﳑﺎ ﻫﻨﺎ .ﻭﻗﻮﻟﻪ½ :ﺃﺩﺧﻠﻮﺍ¼ ﻗﺎﻝ ﻫﻨﺎ½ :ﺃﺩﺧﻠﻮﺍ¼ ﻭﰲ ﺍﻷﻋﺮﺍﻑ½ :ﺃﺳﻜﻨﻮﺍ¼ ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﺍﻟﺪﺧﻮﻝ ﻣﻘـﺪﻡ
ﻋﻠﻰ ﺍﻟﺴﻜﲎ ﻓﺬﻛﺮ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺴﻮﺭﺓ ﺍﳌﺘﻘﺪﻣﺔ ﻭﺍﻟﺴﻜﲎ ﰲ ﺍﳌﺘﺄﺧﺮﺓ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﺘﺮﺗﻴـﺐ ﺍﻟﻄﺒﻴﻌـﻲ ﻭﻗـﺪﻡ ﻫﻨـﺎ ﺩﺧـﻮﻝ ﺍﻟﺒـﺎﺏ
ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺣﻄﺔ¼ ﻭﻋﻜﺲ ﰲ ﺍﻷﻋﺮﺍﻑ؛ ﻷﻥ ﻣﺎ ﻫﻨﺎ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﺍﻟﺘﺮﺗﻴـﺐ ﻭﻋﻜـﺲ ﻓﻴﻤـﺎ ﻳـﺄﰐ ﺍﻋﺘﻨـﺎﺀ ﲝـﻂ ﺍﻟـﺬﻧﻮﺏ ﻭﻗﻮﻟـﻪ:
½ﻓﻜﻠﻮﺍ¼ ﺃﰐ ﺑﺎﻟﻔﺎﺀ؛ ﻷﻥ ﺍﻷﻛﻞ ﻣﻨﻬﺎ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﻓﺤﺴﻦ ﺍﻟﺘﺮﺗﻴﺐ ﻭﱂ ﻳﺄﺕ ﺑﺎﻟﻔﺎﺀ ﰲ ﺍﻷﻋﺮﺍﻑ ﺑـﻞ ﺃﰐ ﺑـﺎﻟﻮﺍﻭ ﻟﺘﻌـﺒﲑﻩ
ﻫﻨﺎﻙ ½ﺍﺳﻜﻨﻮﺍ¼ ﻭﻫﻮ ﲜﺎﻣﻊ ﺍﻷﻛﻞ ﻓﻠﻢ ﳛﺼﻞ ﺑﻴﻨﻬﻤﺎ ﺗﺮﺗﻴﺐ ﻓﻠﺬﺍ ﺃﰐ ﺑﺎﻟﻮﺍﻭ ﲞﻼﻑ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻌﻘﺒـﻪ ﺍﻷﻛـﻞ ﻋـﺎﺩﺓ ﻓﻠـﺬﻟﻚ ﺃﰐ
0
0
ﺑﺎﻟﻔﺎﺀ .ﻭﻗﻮﻟﻪ½ :ﺭﻏﺪﺍ¼ ﺫﻛﺮ ﻫﻨﺎ ½ﺭﻏﺪﺍ¼ ﻭﺣﺬﻓﻪ ﻣـﻦ ﺍﻷﻋـﺮﺍﻑ ﻭﺍﳉـﻮﺍﺏ ﺃﻥ ﺍﻟﻘـﺼﺔ ﺫﻛـﺮﺕ ﻫﻨـﺎ ﻣﺒـﺴﻮﻃﺔ ﻭﻫﻨـﺎﻙ ﳐﺘـﺼﺮﺓ.
)"ﺻﺎﻭﻱ" ﻣﻠﺨﺼﺎ(
ﻗﻮﻟﻪ] :ﻣﻨﺤﻨﲔ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ½ﺳﺠﺪﺍ¼ ﻧﺼﺒﻪ ﻋﻠﻰ ﺍﳊﺎﻝ ﺃﻱ :ﻣﺘﻮﺍﺿﻌﲔ") .ﻛﺮﺧﻲ"( )(٣
ﻗﻮﻟﻪ] :ﻣﺴﺄﻟﺘﻨﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺣﻄﺔ ﺧﱪ ﶈﺬﻭﻑ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ") .ﺻﺎﻭﻱ"( )(٤
ﺧﻄﻴٰﻜﻢ [ ﺧﻄﺎﻳﺎ ﻫﻨﺎ ﺑﺎﺗﻔﺎﻕ ﺍﻟﻘﺮﺍﺀ ﻭﺃﻣﺎ ﰲ ﺍﻷﻋﺮﺍﻑ ﻓﻴﻘﺮﺃ ½ﺧﻄﻴﺌﺎﺕ¼ ﻭﺣﻜﻤﺔ ﺫﻟﻚ ﺃﻧﻪ ﻫﻨﺎ ﺃﺳﻨﺪ ﺍﻟﻘﻮﻝ ﻟﻨﻔﺴﻪ ﻓﻬﻮ ﻳﻐﻔﺮ
ﻗﻮﻟﻪٰ ] : )(٥
ﺍﻟﺬﻧﻮﺏ ﻭﺇﻥ ﻋﻈﻤﺖ ﻓﻨﺎﺳﺐ ﺍﻟﺘﻌﺒﲑ ﲞﻄﺎﻳﺎ ﺍﻟﺬﻱ ﻫﻮ ﲨﻊ ﻛﺜﺮﺓ ﻭﰲ ﺍﻷﻋﺮﺍﻑ ﺑﲎ ﺍﻟﻔﻌﻞ ﻟﻠﻤﺠﻬﻮﻝ ﻓﻌﱪ ﲜﻤﻊ ﺍﻟﻘﻠﺔ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﺳﱰﻳﺪ ﺍﶈﺴﻨﲔ[ ﺇﺛﺒﺎﺕ ﺍﻟﻮﺍﻭ ﰲ ½ﻭﺳﱰﻳﺪ¼ ﻫﻨﺎ ﻭﺣﺬﻓﻬﺎ ﰲ ﺍﻷﻋﺮﺍﻑ ﻭﺃﺟﻴﺐ ﺑﺄﻧﻪ ﳌﺎ ﺗﻘﺪﻡ ﺃﻣﺮﺍﻥ ﻛﺎﻥ ﺍﻲﺀ ﺑﺎﻟﻮﺍﻭ )(٦
ﻣﺆﺫﻧﺎ ﺑﺄﻥ ﳎﻤﻮﻉ ﺍﻟﻐﻔﺮﺍﻥ ﻭﺍﻟﺰﻳﺎﺩﺓ ﺟﺰﺀ ﻭﺍﺣﺪ ﻤﻮﻉ ﺍﻷﻣﺮﻳﻦ ﻭﺣﻴﺚ ﺗﺮﻛﺖ ﺍﻟﻮﺍﻭ ﺃﻓﺎﺩ ﺗﻮﺯﻳﻊ ﻛﻞ ﻭﺍﺣﺪ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ
ﺍﻷﻣﺮﻳﻦ ﻓﺎﻟﻐﻔﺮﺍﻥ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺰﻳﺎﺩﺓ ﰲ ﻣﻘﺎﺑﻠﺔ ½ﺍﺩﺧﻠﻮﺍ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﻨﻬﻢ[ ﻗﺪﺭﻫﺎ ﻫﻨﺎ؛ ﻷﻧﻪ ﺫﻛﺮﻫﺎ ﰲ ﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﻘﺼﺔ ﻭﺍﺣﺪﺓ ﻭﺇﻥ ﻗﻠـﺖ ﳌـﺎ ﱂ ﻳـﺬﻛﺮ ﻫﻨـﺎ ½ﻣﻨـﻬﻢ¼ ﻭﺫﻛﺮﻫـﺎ ﰲ ﺍﻷﻋـﺮﺍﻑ )(٧
ﻓﺎﳉﻮﺍﺏ ﺑﺄﻥ ﺃﻭﻝ ﺍﻟﻘﺼﺔ ﰲ ﺍﻷﻋﺮﺍﻑ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﺘﺨﺼﻴﺺ ﺑﻠﻔﻆ ½ﻣﻦ¼ ﺣﻴﺚ ﻗﺎﻝ½ :ﻭﻣﻦ ﻗﻮﻡ ﻣﻮﺳﻰ ﺃﻣﺔ¼ ﻓـﺬﻛﺮ ﻟﻔـﻆ ½ﻣﻨـﻬﻢ¼
ﺁﺧﺮﺍ ﻟﻴﻄﺎﺑﻖ ﺍﻵﺧﺮ ﺍﻷﻭﻝ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﺄﻧﺰﻟﻨﺎ[ ﺫﻛﺮ ﻫﻨﺎ ½ﺃﻧﺰﻟﻨﺎ¼ ﻭﰲ ﺍﻷﻋﺮﺍﻑ ½ﺃﺭﺳﻠﻨﺎ¼؛ ﻷﻥ ﺍﻹﻧﺰﺍﻝ ﻳﻔﻴﺪ ﺣﺪﻭﺛﻪ ﰲ ﺃﻭﻝ ﺍﻷﻣﺮ ﻭﺍﻹﺭﺳـﺎﻝ ﻳﻔﻴـﺪ ﺗـﺴﻠﻄﻪ ﻋﻠـﻴﻬﻢ )(٨
ﻭﺍﺳﺘﺌﺼﺎﳍﻢ ﺑﺎﻟﻜﻠﻴﺔ ﻭﻫﺬﺍ ﺇﳕﺎ ﳛﺪﺙ ﰲ ﺁﺧﺮ ﺍﻷﻣﺮ") .ﺻﺎﻭﻱ"(
٢٧
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2
ـﺎﻧﻮ ْا َ ﻔ ُ ُ ْ َ
ْـﺴﻘﻮن ﻣـﻦ َ ٓ ِ
اﻟـﺴﻤﺎء ِ َﺑﻤـﺎ َ ُ )(٢
ﻓﻴﻪ وﺿﻊ اﻟﻈﺎ ﻫﺮ ﻣﻮﺿﻊ اﳌﻀﻤﺮ ﻣﺒﺎ ﻟﻐﺔ ﰲ ﺗﻘﺒﻴﺢ ﺷـﺄﻢ ﴿ر ْ ً
ِﺟﺰا﴾ ﻋـﺬاﺑﺎ ﻃﺎﻋﻮﻧـﺎ ﴿ َ
)(١
) ﴾(۵۹ﺑﺴﺒﺐ ﻓﺴﻘﻬﻢ أي :ﺧﺮوﺟﻬﻢ ﻋﻦ اﻟﻄﺎﻋﺔ ﻓﻬﻠﻚ ﻣﻨﻬﻢ ﰲ ﺳﺎﻋﺔ ﺳﺒﻌﻮن أ ﻟﻔﺎ أو أﻗﻞ ﴿َو﴾ اذﻛﺮ ﴿ ِإذ ِ ْ َ ْ
اﺳﺘﺴ ٰ
ﻉ
)(٣
ﻉ
ﻧــــ ﺭﺟﻞ
ﲨﻊ ﺳﺒﻂ ﻭﻫﻮ ﻭﻟﺪ ﺍﻟﻮﻟﺪ١٢ .ﻙ
أﻧﺎس﴾ ﺳﺒﻂ ﻣﻨﻬﻢ ﴿ﻣ ْ َ ﺑَ ُ ْﻢ﴾ ﻣﻮﺿـﻊ ﺷـﺮﺑﻬﻢ ﻓـﻼ ﻳـﺸﺮﻛﻬﻢ ﻓﻴـﻪ ﻏـﲑﻫﻢ وﻗﻠﻨـﺎ ﳍـﻢ ﴿ ُ ُ ْ
ﻠـﻮا ﻋﻠﻢ ُﻞ ُ َ ٍ
ﻗﺪ َ ِ َ
اﻷﺳﺒﺎط ﴿ َ ْ
)(٨ )(٧ ?
ﻗﻮﻟﻪ] :ﺗﻘﺒﻴﺢ ﺷﺎﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻭﺿﻊ ﺍﻟﻈﺎﻫﺮ ﻣﻮﺿﻊ ﺍﳌـﻀﻤﺮ ﻳﻜـﻮﻥ ﻟﻔﻮﺍﺋـﺪ ﻭﻳﻘـﺪﺭ ﰲ ﻛـﻞ ﻣﻮﺿـﻊ ﲟـﺎ ﻳﻨﺎﺳـﺒﻪ ﺗﻌﻈﻴﻤـﺎ )(١
ﻛﻘﻮﻟﻪ﴿ :ﺃﻭﻟﺌﻚ ﺣﺰﺏ ﺍﷲ ﺃﻻ ﺇﻥ ﺣﺰﺏ ﺍﷲ﴾ ﺍﻵﻳﺔ .ﺃﻭ ﲢﻘﲑﺍ ﻛﻘﻮﻟﻪ﴿ :ﺃﻭﻟﺌﻚ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻻ ﺇﻥ ﺣﺰﺏ ﺍﻟـﺸﻴﻄﺎﻥ﴾ ﺍﻵﻳـﺔ
ﺃﻭ ﺇﺯﺍﻟﺔ ﻟﺒﺲ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻛﻤﺎ ﻫﻮ ﻣﺒﺴﻮﻁ ﰲ ﺍﻹﺗﻘﺎﻥ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﺬﺍﺑﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﺑﲔ ﻣﻌﺎﻧﻴﻪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ ﻭﺇﻻ ﻓﻘﺪ ﺟﺎﺀ ﲟﻌﲎ ﺍﻟﺮﺟﺲ ﻭﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ﻭﻏﲑﳘـﺎ ﻛﻤـﺎ )(٢
ﰲ ﺍﻟﻘﺎﻣﻮﺱ] .ﻋﻠﻤﻴﺔ[
0
0
ﻗﻮﻟﻪ] :ﻓﻬﻠﻚ ﻣﻨﻬﻢ ...ﺇﱁ[ ﺃﻱ :ﻓﺎﻟﻄﺎﻋﻮﻥ ﻋﺬﺍﺏ ﳍﻢ ﲞﻼﻑ ﺍﻷﻣﺔ ﺍﶈﻤﺪﻳﺔ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﻧﻪ ﺭﲪـﺔ ﳍـﻢ ﻣـﻦ )(٣
ﻣﺎﺕ ﺑﻪ ﺃﻭ ﰲ ﺯﻣﻨﻪ ﻛﺎﻥ ﺷﻬﻴﺪﺍ") .ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻃﻠﺐ ﺍﻟﺴﻘﻴﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺴﲔ ﻟﻠﻄﻠﺐ ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﳌﻘﺎﻡ ﻓﺈﻢ ﻳﺸﻜﻮﺍ ﻟﻪ ﺑﻘـﻮﳍﻢ ﻣـﻦ ﻟﻨـﺎ ﺑﺎﳌـﺎﺀ ﻛﻤـﺎ ﻭﺭﺩ ﺑـﻪ )(٤
ﺑﻌﺾ ﺍﻵﺛﺎﺭ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻌﺼﺎﻙ[ ﻭﻛﺎﻧﺖ ﻣﻦ ﺁﺱ ﺍﳉﻨﺔ ﻃﻮﳍﺎ ﻋﺸﺮﺓ ﺃﺫﺭﻉ ﻋﻠﻰ ﻃﻮﻝ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﳍـﺎ ﺷـﻌﺒﺘﺎﻥ ﺗﺘﻘـﺪﺍﻥ )(٥
ﰲ ﺍﻟﻈﻠﻤﺔ ﻧﻮﺭﺍ ﲪﻠﻬﺎ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻌﻪ ﻣﻦ ﺍﳉﻨﺔ ﻓﺘﻮﺍﺭﺛﻬﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺣـﱴ ﻭﺻـﻠﺖ ﺇﱃ
ﺳﻴﺪﻧﺎ ﺷﻌﻴﺐ ﻓﺄﻋﻄﺎﻫﺎ ﻟﺴﻴﺪﻧﺎ ﻣﻮﺳﻰ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻤﺎ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻫﻮ ﺍﻟﺬﻱ ﻓﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ ﻛﻤﺎ ﺃﻥ ﺇﺿﺎﻓﺔ ﻋﺼﺎ ﻟﻠﻌﻬﺪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻗﺪ ﻋﻠﻢ ﻛﻞ ﺃﻧﺎﺱ ...ﺇﱁ[ ﺃﻱ :ﻓﻜﺎﻧﺖ ﻛﻞ ﻋﲔ ﺗﺄﰐ ﻟﻘﺒﻴﻠﺔ ﻭﺃﻋﻈﻢ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﻧﺒﻊ ﺍﳌـﺎﺀ ﻣـﻦ ﺃﺻـﺎﺑﻊ ﺭﺳـﻮﻝ ﺍﷲ )(٧
ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﻼ ﻳﺸﺮﻛﻬﻢ ﻓﻴﻪ ﻏﲑﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﺿﺎﻓﺔ ﻫﺎﻫﻨﺎ ﻟﻼﺧﺘﺼﺎﺹ ﳌﺎ ﺭﻭﻱ ﺃﻧﻪ ﻟﻜﻞ ﺳﺒﻂ ﻋﲔ ﻣﻦ ﺍﺛـﻨﱴ ﻋـﺸﺮﺓ ﻋﻴﻨـﺎ )(٨
ﻻ ﻳﺸﺮﻛﻪ ﻓﻴﻬﺎ ﻏﲑﻩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺣﺎﻝ ﻣﺆﻛﺪﺓ ﻟﻌﺎﻣﻠﻬﺎ[ ﺃﻱ :ﻷﻥ ﻣﻌﻨﺎﻫﺎ ﻗﺪ ﻓﻬﻢ ﻣﻦ ﻋﺎﻣﻠﻬﺎ ﻭﺣـﺴﻦ ﺫﻟـﻚ ﺍﺧـﺘﻼﻑ ﺍﻟﻠﻔﻈـﲔ ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ﴿ :ﺛﹸـﻢ ﻭﻟﱠﻴـﺘﻢ )(٩
ﻣﺪﺑِﺮِﻳﻦ]﴾ﺍﻟﺘﻮﺑﺔ") .[٢٥ :ﻛﺮﺧﻲ"(
٢٨
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2
ﻣﻦ ﻟﻠﺘﺒﻌﻴﺾ١٢.ﻕ
رﺑﻚ ﻳ ُ ْ ِ ْج َ َﻟﻨﺎ﴾ ﺷﻴﺌﺎ )ِ ﴿(٢ﻣﻤﺎ ُ ْۢ ِ ُ واﺣﺪ﴾ وﻫﻮ اﳌﻦ واﻟﺴﻠﻮى ﴿ َ ْ ُ ﻃﻌﺎمٍ﴾ أي :ﻧﻮع ﻣﻨﻪ)ٍ ِ ﴿ (١ ﻳ ُٰﻤْﻮ ٰ َ ْ
?
ﺗﻨﺒﺖ ﻓﺎدع َ َﻟﻨﺎ َ َ ﻟﻦ ْﺼ ِ َ َﻋ ٰ َ َ
? ﺃﻭ ﺍﷲ ١٢ .
اﻟﺬي َُﻮ
ﺒﺪﻟﻮن ِ ْﻗﺎل ﴾ﳍﻢ ﻣﻮ ﴿ أَ َ ْﺴ َ ْ ِ ُ ْ َ وﻋﺪﺳ َﺎ َو َ َﺼﻠ ِ َﺎ َ َ وﻗﺜﺂ َ ِ Òﺎ َ ُ ْ ِ
وﻓﻮﻣ َ ﺎ﴾ ﺣﻨﻄﺘﻬﺎ )ِ َ َ َ ﴿(٣ ﻣﻦ﴾ ﻟﻠﺒﻴﺎ ن ﴿َﺑـ ْﻘﻠ ِ َ ﺎ َ ِ َْْ ُ
اﻷرض ِ ْۢ
ﺑﺎﻟﺬي َُﻮ َﺧ ْ ٌ﴾ أﺷﺮف أي:أ ﺗﺄﺧﺬوﻧﻪ ﺑﺪﻟﻪ ،واﳍﻤﺰة ﻟﻺﻧﻜﺎر ﻓﺄﺑﻮا أن ﻳﺮﺟﻌـﻮا ﻓـﺪﻋﺎ اﷲ ﻓﻘـﺎل ﺗﻌـﺎﱃ: أد ٰ ﴾ أﺧﺲ ﴿ ِ ِ ْ َْ
ﻳﻘﺎﻝ ﻫﺒﻂ ﺍﻟﻮﺍﺩ ﺃﻱ ﺇﺫﺍ ﻧﺰﻝ ﺑﻪ ﻭﻫﺒﻂ ﻣﻨﻪ ﺇﺫﺍ ﺧﺮﺝ ﻣﻨﻪ١٢.ﻕ
َ
ﺑﺖ﴾ ﺟﻌﻠﺖ ﴿ َﻋﻠَﻴْ ِ ُﻢ ُ
اﻟﺬﻟﺔ﴾ ﻟﺘﻢ﴾ ﻣﻦ اﻟﻨﺒﺎت ﴿ َو ُ ِ َ ْ ﺒﻄﻮا﴾ اﻧﺰﻟﻮا ﴿ ِﻣ ْ ً ا﴾ ﻣﻦ اﻷﻣﺼﺎر ﴿ َﻓ ِن ُ ْ
َﻜﻢ﴾ ﻓﻴﻪ ﴿ﻣﺎ َﺳ ْ ُ ْ ﴿ا ِ ْ ِ ُ ْ
)(٤ ?
ـﺴﻜﻨﺔ﴾ أي :أﺛـﺮ اﻟﻔﻘـﺮ) (٥ﻣـﻦ اﻟــﺴﻜﻮن واﳋـﺰي ﻓﻬـﻲ ﻻزﻣــﺔ ﳍـﻢ وإن ﻛــﺎﻧﻮا أﻏﻨﻴــﺎء ﻟـﺰوم واﻟﻤـ ْ َ َ ُ
اﻟـﺬل واﳍـﻮان ﴿ َ ْ َ
ذﻟﻚ﴾ أي :اﻟـﻀﺮب واﻟﻐـﻀﺐ ﴿ ِﺑـ َﻧ ُ ْﻢ﴾ أي :ﺑـﺴﺒﺐ ﻣﻦ اﷲِ ٰ ِ َ وﺑﺂ ُء ْو ﴾ رﺟﻌـﻮا ﴿ ِ َ َ ٍ
ﻐﻀﺐ َ اﻟﺪرﻫﻢ اﳌﻀﺮوب ﻟﺴﻜﺘﻪ ﴿ َ َ
)(٦
ﻋﺼﻮا و َ ُ ْ
ﺎﻧﻮا اﻟﺤﻖ﴾) (٩أي :ﻇﻠﻤﺎ ﴿ ٰ ِ َ
ذﻟﻚ ِ َﺑﻤﺎ َ َ ْ ﻘﺘﻠﻮن اﻟﻨﺒ ِ ّ َ ﴾ ﻛﺰﻛﺮﻳﺎ و ﳛﲕ ﴿ ِ َﻐ ْ ِ ْ َ ون ِﺑﺎ ٰﻳ ٰﺖ ِ اﷲِ َو َ ْ ُ ُ ْ َ أﻢ ﴿ َﺎ ُ ْﻧﻮا َﻳﻜْ ُ ُ ْ َ
)(٨ )(٧
ٰ
ﻌﺘﺪون ) ﴾(۶۱ﻳﺘﺠﺎوزون اﳊﺪ ﰲ اﳌﻌﺎﺻﻲ ............................................................... ََْ ُْ َ
ﻉ
ﻉ
ﻗﻮﻟﻪ] :ﺃﻱ :ﻧﻮﻉ ﻣﻨﻪ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻛﻴﻒ ﻳﻘﻮﻟﻮﻥ ½ﻭﺍﺣﺪ¼ ﻣﻊ ﺃﻤﺎ ﺍﺛﻨﺎﻥ ﻓﺄﺟﺎﺏ ﺍﳌـﺮﺍﺩ ﻭﺣـﺪﺓ ﺍﻟﻨـﻮﻉ ﺍﻟـﺬﻱ ﻫـﻮ ﺍﻟﻄﻌـﺎﻡ )(١
ﺍﳌﺴﺘﻠﺬ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺷﻴﺌﺎ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻣﻦ ﻟﻠﺘﺒﻌﻴﺾ ﻭﺍﳌﻔﻌﻮﻝ ﻣﻘﺪﺭ] .ﻋﻠﻤﻴﺔ[ )(٢
0
0
ﻗﻮﻟﻪ] :ﺣﻨﻄﺘﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻭﻗﻴﻞ ﻫﻮ ﺍﻟﺜﻮﻡ ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ ﻭﲨﺎﻋﺔ ﻣﻠﺨﺼﺎ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻷﻣﺼﺎﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﺗﻨﻜﲑ ﺍﳌﺼﺮ ﻛﻤﺎ ﻫﻮ ﻗﺮﺍﺀﺓ ﺍﻟﻌﺎﻣﺔ ﺑﺎﻟﺘﻨﻮﻳﻦ ﻷﻥ ﺍﻟﻌﻠﻢ ﺇﺫﺍ ﻧﻜﺮ ﺻﺮﻑ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺃﺛﺮ ﺍﻟﻔﻘﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻷﻥ ﺣﻘﻴﻘﺔ ﺍﻟﻔﻘﺮ ﻗﺪ ﻳﻨﻔﻚ ﻋﻨﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻟﺰﻭﻡ ﺍﻟﺪﺭﻫﻢ ...ﺇﱁ[ ﻫﺬﻩ ﺍﻟﻌﺒـﺎﺭﺓ ﻣﻘﻠﻮﺑـﺔ ﻭﺣﻘﻬـﺎ ﺃﻥ ﻳﻘـﻮﻝ ﻟـﺰﻭﻡ ﺍﻟـﺴﻜﺔ ﻟﻠـﺪﺭﻫﻢ ﺍﳌـﻀﺮﻭﺏ ﻭﺍﻟﻜـﻼﻡ ﻋﻠـﻰ ﺣـﺬﻑ )(٦
ﺍﳌﻀﺎﻑ ﺃﻱ :ﻟﺰﻭﻡ ﺃﺛﺮ ﺍﻟﺴﻜﺔ ﻭﺃﺛﺮﻫﺎ ﻫﻮ ﺍﻟﻨﻘﺶ ﺍﳊﺎﺻﻞ ﻣﻦ ﻃﺒﻌﻬﺎ ﻋﻠﻰ ﺍﻟﺪﺭﺍﻫﻢ ﻭﰲ ﺍﳌﺼﺒﺎﺡ ﻭﺍﻟﺴﻜﺔ ﺑﺎﻟﻜﺴﺮ ﺣﺪﻳﺪ ﻣﻨﻘﻮﺷـﺔ
ﺗﻄﺒﻊ ﺎ ﺍﻟﺪﺭﺍﻫﻢ ﻭﺍﻟﺪﻧﺎﻧﲑ ﻭﺍﳉﻤﻊ ﺳﻜﻚ ﻣﺜﻞ ﺳﺪﺭﺓ ﻭﺳﺪﺭ") .ﲨﻞ"(
ﻗﻮﻟﻪ ] :ﺑِﺎٰﻳٰﺖِ ﺍﷲ[ ﺃﻱ :ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﱵ ﺃﺗﻰ ﺎ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻭﻧﺒﻴﻨﺎ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ") .ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ] :ﻭﻳﻘﺘﻠﻮﻥ ﺍﻟﻨﺒِـﻴﻦ [ ﻭﺭﺩ ﺃﻢ ﻗﺘﻠﻮﺍ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﺳﺒﻌﲔ ﻧﺒﻴﺎ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺃﻗﺎﻣﻮﺍ ﺳـﻮﻗﻬﻢ") .ﺻـﺎﻭﻱ"( ﻗـﺎﻝ ﺍﺑـﻦ )(٨
ٰ
ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻭﺍﳊﺴﻦ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﱂ ﻳﻘﺘﻞ ﻗﻂ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﻻ ﻣﻦ ﱂ ﻳـﺆﻣﺮ ﺑﻘﺘـﺎﻝ
ﻭﻛﻞ ﻣﻦ ﺃﻣﺮ ﺑﻘﺘﺎﻝ ﻧﺼﺮ ﻓﻈﻬﺮ ﺃﻥ ﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻳﻘﹾﺘﻠﹸﻮﻥﹶ ﺍﻟﻨﺒِﻴﲔ ﺑِﻐﻴﺮِ ﺍﻟﹾﺤﻖ]﴾ﺍﻟﺒﻘـﺮﺓ [٦١ :ﻭﻗﻮﻟـﻪ﴿ :ﺇِﻧـﺎ ﻟﹶﻨﻨـﺼﺮ
ﺭﺳﻠﹶﻨﺎ﴾]ﺍﳌﺆﻣﻦ [٥١ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻘﹶﺪ ﺳﺒ ﹶﻘﺖ ﻛﹶﻠِﻤﺘﻨﺎ ﻟِﻌِﺒﺎﺩِﻧﺎ ﺍﻟﹾﻤﺮﺳﻠِﲔ ﺇِﻧﻬﻢ ﻟﹶﻬﻢ ﺍﻟﹾﻤﻨﺼﻮﺭﻭ ﹶﻥ﴾]ﻭﺍﻟﺼﺎﻓﺎﺕ[١٧٢-١٧١ :
ﻣﻊ ﺃﻧﻪ ﳚﻮﺯ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﻨﺼﺮﺓ ﺑﺎﳊﺠﺔ ﻭﺑﻴﺎﻥ ﺍﳊﻖ ﻭﻛﻞ ﻣﻨﻬﻢ ﺬﺍ ﺍﳌﻌﲎ ﻣﻨﺼﻮﺭ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺑﻐﲑ ﺍﳊﻖ[ ﻣﻦ ﺍﳌﻌﻠـﻮﻡ ﺃﻥ ﻗﺘـﻞ ﺍﻷﻧﺒﻴـﺎﺀ ﻋﻠـﻴﻬﻢ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻻ ﻳﻜـﻮﻥ ﺇﻻ ﺑﻐـﲑ ﺍﳊـﻖ ﻭﺇﳕـﺎ ﺫﻛـﺮﻩ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥ )(٩
ﺍﻋﺘﻘﺎﺩﻫﻢ ﻣﻮﺍﻓﻖ ﻟﻠﻮﺍﻗﻊ ﻓﻬﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻧﻪ ﺑﻐﲑ ﺍﳊﻖ ﻛﻤﺎ ﻫﻮ ﺍﻟﻮﺍﻗﻊ") .ﻧﻮﺭ ﺍﻟﻌﺮﻓﺎﻥ"(
٢٩
www.madinah.in
Madinah Gift Centre
2
ﻣﻦ ﻫﺎﺩ ﺇﺫﺍ ﺭﺟﻊ ﲰﻮﺍ ﺑﻪ ﻟﺮﺟﻮﻋﻬﻢ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺠﻞ١٢ . ﺃﻱ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ١٢ .ﺹ
ﺎدوا﴾ ﻫﻢ اﻟﻴﻬﻮد ﴿ َواﻟﻨ ٰ ٰ ي
َواﻟـــﺼﺒ ِ ِ ْ َ ﴾ ﻳﻦ َ ُ ْ ﻣﻨﻮا﴾ ﺑﺎﻷﻧﺒﻴﺎء ﻣﻦ ﻗﺒﻞ)ِ َ ﴿ (٢
واﻟﺬ ْ َ ﻳﻦ َ ُ ْ وﻛﺮره) (١ﻟﻠـﺘﺄﻛﻴﺪ ﴿ ِإن ِ
اﻟﺬ ْ َ
)(٤ )(٣ ? ?
ﺻـﺎﻟﺤﺎ﴾ ﺑـﺸﺮﻳﻌﺘﻪ
)(٦
واﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ ﴾ ﰲ زﻣـﻦ ﻧﺒﻴﻨـﺎ ﴿ َ َ ِ َ
وﻋﻤـﻞ َ ِ ً )(٥
ﻣﻦ﴾ ﻣـﻨﻬﻢ ﴿ ِﺑﺎﷲِ َ ْ َ ْ ﻃﺎﺋﻔﺔ ﻣﻦ اﻟﻴﻬﻮد أو اﻟﻨﺼﺎرى ﴿ َ ْ
ﻣﻦ َ َ
ﻳﺤﺰﻧﻮن ) ﴾(۶۲روﻋﻲ ﰲ ﺿﻤﲑ آ ﻣﻦ وﻋﻤﻞ ﻟﻔﻆ ﻣﻦ وﻻ ُْﻢ َ ْ َ ُ ْ َﺧﻮف َﻋﻠ َْﻴ ِ ْﻢ َ َ أﺟﺮُ ُْﻢ﴾ أي :ﺛﻮاب أﻋﻤﺎﳍﻢ ﴿ﻋ ْ َ
ِﻨﺪ َرﺑ ِ ْﻢ َ َ
وﻻ َ ْ ٌ ﴿ َﻓ َﻠ ُ ْﻢ َ ْ
اﻟﻄـﻮر﴾ رﻓﻌﻨـﺎ َ ْ َ ُ ُ
ﻓـﻮﻗﻜﻢ ْ َ أﺧﺬﻧﺎ ِ ْ َ َ ُ ْ
ﻣﻴﺜﺎﻗﻜﻢ﴾ ﻋﻬﺪﻛﻢ ﺑﺎﻟﻌﻤـﻞ ﲟـﺎ ﰲ اﻟﺘـﻮراة ﴿َو﴾ ﻗـﺪ ﴿ َ َ ْ َ وﻓﻴﻤﺎ ﺑﻌﺪه ﻣﻌﻨﺎﻫﺎ ﴿َو﴾ اذﻛﺮ ﴿إ ِذْ َ َ ْ َ
)(٧
ﻋﻄﻒ ﻋﻠﻰ ﺭﻓﻌﻨﺎ ﻓﻬﻮ ﺣﺎﻝ ﻣﺜﻠﻪ ١٢ﻙ
ﻓﻴـ ِ﴾ ﻜﻢ ِ ُﻘـﻮةٍ﴾ ﲜـﺪ واﺟﺘﻬـﺎد ﴿واذْ ُ ُ ْوا َ
ﻣـﺎ ١٢ِ .ﻙْ ﻣﺎ َﺗ ْـــﻨٰ ُ اﳉﺒﻞ اﻗﺘﻠﻌﻨﺎه ﻣﻦ أﺻﻠﻪ ﻋﻠﻴﻜﻢ ﳌﺎ أﺑﻴﺘﻢ ﻗﺒﻮﳍﺎ وﻗﻠﻨﺎ ﴿ ُ ُ ْ
ﺧﺬوا َ ۤ ? )(٩ )(٨
ﻣﺘﻌﻠﻖ ﺑﺄﻋﺮﺿﺘﻢ
ْ
ذﻟﻚ﴾ اﳌﻴﺜﺎق ﻋﻦ اﻟﻄﺎﻋـﺔ ﴿ َﻓﻠ ْ َ
َـﻮﻻ ﺘﻢ﴾ أﻋﺮﺿﺘﻢ ﴿ ْۢ
ﻣﻦ َ ْﻌﺪِ ٰ ِ َ ﺗﺘﻘﻮن ) ﴾(۶۳اﻟﻨﺎر أو اﳌﻌﺎﺻﻲ ﴿ ُﺛﻢ َ َ
ﺗﻮﻟ ْ ُ ْ ﺑﺎﻟﻌﻤﻞ ﺑﻪ ﴿ َ َ ُ ْ
ﻟﻌﻠﻜﻢ َ ُ ْ َ
?
ﻗﻮﻟﻪ] :ﻭﻛﺮﺭﻩ[ ﺃﻱ :ﺍﺳﻢ ﺇﺷﺎﺭﺓ ﻭﻫﻮ ﻟﻔﻆ ½ﺫﻟﻚ¼") .ﲨﻞ"( )(١
ﻗﻮﻟﻪ] :ﻣﻦ ﻗﺒﻞ[ ﺃﻱ :ﻗﺒﻞ ﺑﻌﺜﺔ ﺍﻟﻨﱯ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﺻﺎﻭﻱ"( )(٢
ﻗﻮﻟﻪ] :ﻫﻢ ﺍﻟﻴﻬﻮﺩ[ ﻣﻦ ﻫﺎﺩ ﺇﺫﺍ ﺭﺟﻊ ﲰﻮﺍ ﺑﺬﻟﻚ ﻟﺮﺟﻮﻋﻬﻢ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺠﻞ ﻋﻠﻰ ﺃﻧﻪ ﻋﺮﰊ ﻭﺃﻣﺎ ﻋﻠﻰ ﺃﻧﻪ ﻋﱪﺍﱐ ﻓﻌـﺮﺏ ﻓﺄﺻـﻠﻪ )(٣
ﻳﻬﻮﺫﺍ ﺍﺳﻢ ﺃﻛﱪ ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺄﺑﺪﻟﺖ ﺍﳌﻌﺠﻤﺔ ﻣﻬﻤﻠﺔ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﺼﺮٰﻯ [ ﲨﻊ ﻧﺼﺮﺍﻥ ﻭﺍﻟﻴﺎﺀ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻛﺄﲪﺮﻯ ﲰﻮﺍ ﺑﺬﻟﻚ؛ ﻷﻢ ﻧﺼﺮﻭﺍ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻛﻠﻤﺔ
ﻗﻮﻟﻪ ] :ﻭﺍﻟﻨ ٰ )(٤
0
0
ﺍﳊﻖ ﻛﻤﺎ ﲰﻲ ﺍﻷﻧﺼﺎﺭ ﺃﻧﺼﺎﺭﺍ ﻟﻨﺼﺮﺗﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﻴﻞ ﻧﺴﺒﺔ ﻟﻨﺎﺻﺮﺓ ﻗﺮﻳﺔ ﺑﺎﻟﺸﺎﻡ") .ﺑﻴﻀﺎﻭﻱ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﰲ ﺯﻣﻦ ﻧﺒﻴﻨﺎ[ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﻛﻴﻒ ﻗﺎﻝ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ½ :ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ¼ ﻭﻗﺎﻝ ﰲ ﺁﺧﺮﻫـﺎ½ :ﻣـﻦ ﺁﻣـﻦ ﺑـﺎﷲ¼ ﻓﻤـﺎ ﻭﺟـﻪ )(٥
ﺍﻟﺘﻌﻤﻴﻢ ﰒ ﺍﻟﺘﺨﺼﻴﺺ ﻭﳏﺼﻞ ﺍﳉﻮﺍﺏ ﺃﻧﻪ ﺃﺭﺍﺩ ½ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ¼ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ﰲ ﺯﻣﻦ ﺍﻟﻔﺘﺮﺓ ﻣﺜﻞ ﲝﲑﺍ ﺍﻟﺮﺍﻫﺐ ﻭﺃﰊ ﺫﺭ ﺍﻟﻐﻔﺎﺭﻱ
ﻭ ﻭﺭﻗﺔ ﺑﻦ ﻧﻮﻓﻞ ﻭﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﻭﻗﺲ ﺑﻦ ﺳﺎﻋﺪﺓ ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﺩﺭﻙ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﻨﻬﻢ ﻣﻦ ﱂ ﻳﺪﺭﻛﻪ ﻛﺄﻧـﻪ
ﻗﺎﻝ ﺇﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻗﺒﻞ ﺑﻌﺜﺔ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﻟـﺪﻳﻦ ﺍﻟﺒﺎﻃـﻞ ﺍﳌﺒـﺪﻝ ﻣـﻦ ﺍﻟﻴﻬـﻮﺩ ﻭﺍﻟﻨـﺼﺎﺭﻯ
ﻭﺍﻟﺼﺎﺑﺌﲔ ﻣﻦ ﺁﻣﻦ ﻣﻨﻬﻢ ﺑﺎﷲ ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ﻭﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻬﻢ ﺃﺟﺮﻫﻢ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"" ،ﺧﺎﺯﻥ"(
ﻗﻮﻟﻪ] :ﺑﺸﺮﻳﻌﺘﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﻤﻞ ﺑﺸﺮﻳﻌﺔ ﻏﲑﻩ ﻻ ﻳﻜﻮﻥ ﻣﺮﺗﺒﺎ ﻋﻠﻴﻪ ﻟﺘﻠﻚ ﺍﻵﺛـﺎﺭ ﻭﺇﻥ ﻛـﺎﻥ ﺫﻟـﻚ ﺍﻟﻌﺎﻣـﻞ ﻣﺆﻣﻨـﺎ ﺑـﻪ ﻋﻠﻴـﻪ )(٦
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻗﺪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﺣﺎﻟﻴﺔ") .ﲨﻞ"( )(٧
ﻗﻮﻟﻪ] :ﺍﳉﺒﻞ[ ﺃﺷﺎﺭ ﺑﺎﻹﻃﻼﻕ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻄﻮﺭ ﻫﺎﻫﻨﺎ ﻫﻮ ﺟﺒﻞ ﻣﻦ ﺍﳉﺒﺎﻝ ﺇﺫ ﺍﻟﻄﻮﺭ ﺍﺳـﻢ ﻟﻜـﻞ ﺟﺒـﻞ ﻭﻗﻴـﻞ ﺍﳌـﺮﺍﺩ ﻫـﻮ )(٨
ﺟﺒﻞ ﻣﻌﻠﻮﻡ ﻫﻮ ﺟﺒﻞ ﺍﳌﻨﺎﺟﺎﺕ ﻓﺎﻟﻼﻡ ﻟﻠﻌﻬﺪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻗﻠﻨﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺧﺬﻭﺍ¼ ﻣﻘﻮﻝ ﻟﻘﻮﻝ ﳏﺬﻭﻑ ﻭﺣﺎﺻﻞ ﺫﻟﻚ ﺃﻥ ﺍﷲ ﳌﺎ ﺃﺗﻰ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺘﻮﺭﺍﺓ )(٩
ﻭﺃﻣﺮﻫﻢ ﺑﺎﻟﺴﺠﻮﺩ ﺷﻜﺮﺍ ﷲ ﺗﻌﺎﱃ ﺃﺑﻮﺍ ﻣﻦ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻣﻦ ﺍﻟﺴﺠﻮﺩ ﻓﺮﻓﻊ ﺍﷲ ﺟﺒﻞ ﺍﻟﻄﻮﺭ ﻓﻮﻕ ﺭﺅﻭﺳﻬﻢ ﻛﺄﻧﻪ ﺳﺤﺎﺑﺔ ﻗﺪﺭ ﻗﺎﻣﺘﻬﻢ
ﻭﻛﺎﻥ ﻋﻠﻰ ﻗﺪﺭﻫﻢ ﻓﺴﺠﺪﻭﺍ ﻋﻠﻰ ﻧﺼﻒ ﺍﳉﺒﻬﺔ ﺍﻷﻳﺴﺮ ﻓﺼﺎﺭ ﺫﻟﻚ ﻓﻴﻬﻢ ﺇﱃ ﺍﻵﻥ ﰒ ﳌﺎ ﺭﻓﻊ ﻋﻨﻬﻢ ﺃﺑﻮﺍ") .ﺻﺎﻭﻱ"(
٣٠
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ﻳﺪﻝ ﻋﻠﻰ
ﻳﻦ ) ﴾(۶۴اﳍﺎﻟﻜﲔ ﴿ َ َ َ ْ ورﺣﻤﺘ ٗ﴾ ﻟﻜﻢ ﺑﺎ ﻟﺘﻮﺑﺔ أو ﺗﺄﺧﲑ اﻟﻌﺬاب ﴿ ُ ْ ُ ْ ﷲ َﻋﻠ ْ ُ ْ
?
وﻟﻘﺪ﴾ ﻻم )(٣
ﻣﻦ ْ ٰ
اﻟﺨ ِ ِ ْ َ َﻜﻨﺘﻢ َ
)(٢ )(١
َﻴﻜﻢ َ َ ْ َ ُ ﻓﻀﻞ ا ِ
َْ ُ
ﺍﻟﻘﺴﻢ ﺍﶈﺬﻭﻑ١٢.ﻙ
ﻭﻻ ﻳﻜﻮﻥ ﻟﻠﻤﻤﺴﻮﺥ ﻧﺴﻞ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﻋﻨﺪ ﻣﺴﻠﻢ١٢.ﻙ ﺑﻠﺪ ﺑﲔ ﻣﺪﻳﻦ ﻭﺍﻟﻄﻮﺭ١٢.ﻙ
دة ٰﺧ ِﺴ ِ ْ َ ) ﴾(۶۵ﻣﺒﻌﺪﻳﻦ ﻓﻜﺎﻧﻮﻫﺎ وﻫﻠﻜﻮا ﺑﻌﺪ ﺛﻼ ﺛـﺔأﻳـﺎم ﴿ َ َ َ ْ ٰ
ﻓﺠﻌﻠﻨ َ ﺎ ﴾ أي :ﺗﻠـﻚ ﻓﻘﻠﻨﺎ َﻟ ُ ْﻢ ُ ْ ُ
ﻛﻮﻧﻮ ْا)ً َ َ ِ (٦ أﻳﻠﺔ ﴿ َ ُ ْ َ
? )(٧ )(٥ ?
ﺧﻠﻔ َ ـﺎ﴾ أي :ﻟﻸﻣـﻢ اﻟـﱵ ﰲ زﻣﺎـﺎ وﻣـﺎ َ ْ َ اﻟﻌﻘﻮﺑﺔ ﴿ﻧ َ َﺎﻻً ﴾ ﻋﱪة ﻣﺎﻧﻌﺔ ﻣﻦ ارﺗﻜﺎب ﻣﺜﻞ ﻣـﺎ ﻋﻤﻠـﻮا ﴿ َﻟﻤـﺎ َﺑـ ْ َ َ َ
ﻳـﺪﻳْ َ ﺎ َ َ
)(٩ )(٨
ﺧﺼﻮا ﺑﺎﻟﺬﻛﺮ؛ ﻷﻢ اﳌﻨﺘﻔﻌﻮن ﺑﻬﺎ ﲞـﻼ ف ﻏـﲑﻫﻢ ﴿َو﴾ اذﻛـﺮ ﴿إ ِذْ َ َ
ﻗـﺎل ﻟﻠﻤﺘﻘ ِ ْ َ ) ﴾(۶۶اﷲ) (١٠و وﻣﻮﻋ ِ َ ً
ﻈﺔ ْ ُ وﺑﻌﺪﻫﺎ ﴿ َ َ ْ
ﺃﻱ ﻣﻮﺳﻰ١٢.ﻙ
ْ
ﺍﲰﻪ ﻋﺎﻣﻴﻞ١٢.ﻣﺪ
أن ﻟﻘﻮﻣ ۤ ﴾ وﻗﺪ ﻗﺘﻞ ﳍﻢ ﻗﺘﻴﻞ ﻻ ﻳﺪرى ﻗﺎﺗﻠﻪ وﺳﺄ ﻟـﻮه أ ن ﻳـﺪﻋﻮ اﷲ أ ن ﻳﺒﻴﻨـﻪ ﳍـﻢ ﻓـﺪﻋﺎه ﴿ ِإن اﻟﻠـ َ َﻳـ ُ ُ ُ ْ
ﻣﺮﻛﻢ َ ْ ﻣﻮ ٰ ِ َ ْ ِ
?
ُْ
?
ٰ
0
ﺑﺎﺏ ﻋﻠﻤﺖ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻫﻞ ﺃﻳﻠﺔ[ ﻭﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﰲ ﺯﻣﻦ ﺳﻴﺪﻧﺎ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺳﺒﻌﲔ ﺃﻟﻔـﺎ ﻣـﻦ ﻗـﻮﻡ ﺳـﻴﺪﻧﺎ ﺩﺍﻭﺩ )(٥
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻧﻮﺍ ﺑﻘﺮﻳﺔ ﺗﺴﻤﻰ ½ﺃﻳﻠﺔ¼ ﻋﻨﺪ ﺍﻟﻌﻘﺒﺔ ﰲ ﺃﺭﻏﺪ ﻋﻴﺶ ﻓﺎﻣﺘﺤﻨﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻥ ﺣـﺮﻡ ﻋﻠـﻴﻬﻢ ﺍﺻـﻄﻴﺎﺩ ﺍﻟـﺴﻤﻚ
ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺃﺣﻞ ﳍﻢ ﺑﺎﻗﻲ ﺍﳉﻤﻌﺔ ﻓﺈﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﺟﺪﻭﺍ ﺍﻟﺴﻤﻚ ﺑﻜﺜﺮﺓ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌـﺎﺀ ﻭﰲ ﺑﺎﻗﻴﻬـﺎ ﱂ ﳚـﺪﻭﺍ ﺷـﻴﺄ ﰒ
ﺇﻥ ﺇﺑﻠﻴﺲ ﻋﻠﻤﻬﻢ ﺣﻴﻠﺔ ﻳﺼﻄﺎﺩﻭﻥ ﺎ ﻓﻘﺎﻝ ﳍﻢ ﺍﺻﻨﻌﻮﺍ ﺟﺪﺍﻭﻝ ﺣﻮﻝ ﺍﻟﺒﺤﺮ ﻓﺈﺫﺍ ﺟـﺎﺀ ﺍﻟـﺴﻤﻚ ﻭﻧـﺰﻝ ﰲ ﺍﳉـﺪﺍﻭﻝ ﻓـﺴﺪﻭﺍ ﻋﻠﻴـﻪ
ﻭﺧﺬﻭﻩ ﰲ ﻏﲑ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻓﺎﻓﺘﺮﻗﻮﺍ ﺛﻼﺙ ﻓﺮﻕ ﻓﺎﺛﻨﺎ ﻋﺸﺮ ﺃﻟﻔﺎ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻭﺍﺻﻄﺎﺩﻭﺍ ﻭﺃﻛﻠﻮﺍ ﻓﻤﺴﺨﻮﺍ ﻗﺮﺩﺓ ﻭﻣﻜﺜﻮﺍ ﺛﻼﺛـﺔ ﺃﻳـﺎﻡ ﱂ
ﻳﺄﻛﻠﻮﺍ ﻭﱂ ﻳﺸﺮﺑﻮﺍ ﰒ ﻣﺎﺗﻮﺍ ﻭﺃﻣﺎ ﻣﺎ ﻭﺟﺪ ﻣﻦ ﺍﻟﻘﺮﺩﺓ ﺍﻵﻥ ﻓﻠﻢ ﻳﻜﻮﻧﻮﺍ ﻣﻦ ﺫﺭﻳﺘﻬﻢ ﺑﻞ ﺧﻠﻖ ﺁﺧﺮ ﻭﳒﺎ ﺍﻟﻔﺮﻳﻘﺎﻥ ﺍﻵﺧـﺮﺍﻥ ﺍﻟﻨـﺎﻫﻮﻥ
ﻭﺍﻟﺴﺎﻛﺘﻮﻥ] .ﺗﻨﺒﻴﻪ[ ﻋﻠﻢ ﺬﻩ ﺍﻟﻘﺼﺔ ﺃﻥ ﺍﳊﻴﻠﺔ ﺣﺮﺍﻡ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻟﻜﻦ ﺍﳊﻴﻠﺔ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻴﺴﺖ ﲝﺮﺍﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﻛﻤـﺎ
ﺻﺮﺡ ﰲ ﺍﻟﻔﻘﻪ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"" ،ﺧﺎﺯﻥ"" ،ﻧﻮﺭ ﺍﻟﻌﺮﻓﺎﻥ"(
ﻗﻮﻟﻪ] :ﻓﻘﻠﻨﺎ ﳍﻢ ﻛﻮﻧﻮﺍ ...ﺇﱁ[ ﻫﺬﺍ ﺃﻣﺮ ﺗﺴﺨﲑ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻮﻝ ﺗﻌﻠﻖ ﺍﻹﺭﺍﺩﺓ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﻣﺒﻌﺪﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳋﺎﺳﻲﺀ ﻣﻦ ﺍﳋﺴﺆ ﲟﻌﲎ ﺍﻹﺑﻌﺎﺩ ﺍﳌﺼﺪﺭ ﺍﳌﺒﲏ ﻟﻠﻤﻔﻌﻮﻝ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻋﱪﺓ ﻣﺎﻧﻌﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﺎﻫﻮ ﻻﺯﻣﻪ ﻷﻧﻪ ﰲ ﺍﻷﺻﻞ ﻗﻴﺪ ﺍﳊﺪﻳﺪ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻣﺜﻞ ﻣﺎ ﻋﻤﻠﻮﺍ[ ﺍﳌﻤﺎﺛﻠﺔ ﰲ ﻣﻄﻠﻖ ﺍﳌﺨﺎﻟﻔﺔ") .ﺻﺎﻭﻱ"( )(٩
) (١٠ﻗﻮﻟﻪ] :ﺍﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[
٣١
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أن أ َ ُ ْ َ
ﻛﻮن أﻋﻮذُ﴾ أﻣﺘﻨﻊ ﴿ ِﺑﺎﻟﻠ ِ﴾ﻣﻦ ﴿ َ ْﻗﺎل َ ُ ْ
أﺗﺘﺨﺬﻧﺎ ُ ًُﺰوا﴾ ﻣﻬﺰوا ﺑﻨﺎ ﺣﻴﺚ ﲡﻴﺒﻨﺎ ﲟﺜﻞ ذﻟﻚ ﴿ َ َ ﻗﺎﻟﻮا َ َ ِ ُ َ
ﺗﺬﺑﺤﻮا َ َ َ ًة َ ُ ْۤ
َْ َ ُْ
)(٣ )(٢ )(١
) (١ﻗﻮﻟﻪ] :ﻣﻬﺰﻭﺍ ﺑﻨﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ") .ﲨﻞ"(
) (٢ﻗﻮﻟﻪ] :ﲟﺜﻞ ﺫﻟﻚ[ ﺃﻱ :ﻷﻥ ﺳﺆﺍﻟﻨﺎ ﻋﻦ ﺃﻣﺮ ﺍﻟﻘﺘﻴﻞ ﻭﺃﻧﺖ ﺗﺄﻣﺮﻧﺎ ﺑﺬﺑﺢ ﺑﻘﺮﺓ .ﻭﺇﳕﺎ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻟﺒﻌﺪ ﻣﺎ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﰲ ﺍﻟﻈﺎﻫﺮ ﻭﱂ
ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺍﳊﻜﻤﺔ ﻫﻲ ﺣﻴﺎﺗﻪ ﺑﻀﺮﺑﻪ ﺑﺒﻌﻀﻬﺎ ﻓﻴﺨﱪ ﺑﻘﺎﺗﻠﻪ") .ﲨﻞ"(
) (٣ﻗﻮﻟﻪ] :ﻣﻦ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻟﻔﻆ ﺃﻋﻮﺫ ﻣﺘﻌﺪ ﺑﻮﺍﺳﻄﻪ ﻣﻦ] .ﻋﻠﻤﻴﺔ[
) (٤ﻗﻮﻟﻪ] :ﺍﳌﺴﺘﻬﺰﺋﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻧﻔﻲ ﺍﳉﻬﻞ ﻫﺎﻫﻨﺎ ﻛﻨﺎﻳﺔ ﻋﻦ ﻧﻔﻲ ﺍﻻﺳﺘﻬﺰﺍﺀ ﻟﻐﺮﺽ ﺍﳌﺒﺎﻟﻐﺔ] .ﻋﻠﻤﻴﺔ[
0
0
) (٥ﻗﻮﻟﻪ] :ﺃﻧﻪ ﻋﺰﻡ[ ﺃﻱ :ﻣﻔﺮﻭﺽ ﻭﺣﻖ ﻻ ﻫﺰﻝ ﻓﻴﻪ") .ﺻﺎﻭﻱ"(
) (٦ﻗﻮﻟﻪ] :ﻣﺎ ﺳﻨﻬﺎ[ ﺃﻱ :ﻓﻴﻤﺎ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﺍﻷﻭﺻﺎﻑ ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻣﺎ¼ ﻳﺴﺌﻞ ﺎ ﻋﻦ ﺍﳉﻨﺲ ﻭﺍﳊﻘﻴﻘﺔ ﻏﺎﻟﺒﺎ") .ﲨﻞ"(
) (٧ﻗﻮﻟﻪ] :ﻣﺴﻨﺔ[ ﺃﻱ :ﺟﺪﺍ ﲝﻴﺚ ﻻ ﺗﻠﺪ") .ﲨﻞ"(
) (٨ﻗﻮﻟﻪ] :ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺍﻟﺴﻨﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﻣﺎ ﻳﻘﺎﻝ ½ﺑﲔ¼ ﺗﻘﺘﻀﻲ ﺷﻴﺌﲔ ﻓﺼﺎﻋﺪﺍ ﻓﻜﻴـﻒ ﺟـﺎﺯ ﺩﺧﻮﻟـﻪ ﻋﻠـﻰ ﺫﻟـﻚ ﻭﻫـﻮ
ﻚ
ﻣﻔــﺮﺩ ﻭﺇﻳــﻀﺎﺣﻪ ﺃﻥ ﺫﻟــﻚ ﻳــﺸﺎﺭ ﺑــﻪ ﺇﱃ ﺍﳌﻔــﺮﺩ ﻭﺍﳌــﺜﲎ ﻭﺍﻤــﻮﻉ ﻭﻣﻨــﻪ ﻗﻮﻟــﻪ ﺗﻌــﺎﱃ﴿ :ﻗﹸ ـﻞﹾ ﺑِﻔﹶـﻀﻞِ ﺍﻟﻠﹼ ـﻪِ ﻭﺑِﺮﺣﻤﺘِ ـﻪِ ﻓﹶﺒِ ـﺬﹶﻟِ
ﻓﹶﻠﹾﻴﻔﹾﺮﺣﻮﺍﹾ﴾]ﻳﻮﻧﺲ [٥٨ :ﻭﻗﻮﻟﻪ﴿ :ﺯﻳﻦ ﻟِﻠﻨﺎﺱِ﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿ :ﹶﺫﻟِﻚ ﻣﺘﺎﻉ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟـﺪﻧﻴﺎ﴾]ﺁﻝ ﻋﻤـﺮﺍﻥ [١٤ :ﻓﻤﻌﻨـﺎﻩ ﺑـﲔ ﺍﻟﻔـﺎﺭﺽ
ﻭﺍﻟﺒﻜﺮ") .ﻛﺮﺧﻲ"(
) (٩ﻗﻮﻟﻪ] :ﺑﻪ ﻣﻦ ﺫﲝﻬﺎ[ ﺃﺷﺎﺭ ﺑﺎﻷﻭﻝ ﺇﱃ ﺃﻥ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﺍﳌﻮﺻﻮﻝ ﳏﺬﻭﻑ ﻭﺑﺎﻟﺜﺎﱐ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻮﺻﻮﻝ] .ﻋﻠﻤﻴﺔ[
) (١٠ﻗﻮﻟﻪ] :ﺗﺴﺮ ﺍﻟ ٰﻨﻈِﺮﻳﻦ [ ﺍﻟﺴﺮﻭﺭ ﻟﺬﺓ ﰲ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ﺣﺼﻮﻝ ﻧﻔﻊ ﺃﻭ ﺗﻮﻗﻌﻪ] .ﻓﺎﺋﺪﺓ ﺟﻠﻴﻠﺔ[ ﻭﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻣﻦ ﻟـﺒﺲ
ﻧﻌﻼ ﺻﻔﺮﺍﺀ ﻗﻞ ﳘﻪ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﺗﺴﺮ ﺍﻟﻨﺎﻇﺮﻳﻦ ﻭﻲ ﺍﺑﻦ ﺍﻟﺰﺑﲑ ﻭﳏﻤﺪ ﺑـﻦ ﻛـﺜﲑ ﻋـﻦ ﻟﺒـﺎﺱ ﺍﻟﻨﻌـﺎﻝ ﺍﻟـﺴﻮﺩ ﻷـﺎ ـﻢ.
)"ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺍﻟﻜﺸﺎﻑ"(١٥٠/١ ،
) (١١ﻗﻮﻟﻪ] :ﲝﺴﻨﻬﺎ[ ﺃﻱ :ﺑﺴﺒﺒﻪ ﻭﺣﻴﺚ ﺷﺪﺩﻭﺍ ﺷﺪﺩ ﻋﻠﻴﻬﻢ ﺇﺫ ﻟﻮ ﺁﺗﻮﺍ ﺃﻭﻻ ﺑﺄﻱ ﺑﻘﺮﺓ ﻟﻜﻔﺖ ﰒ ﻟﻮ ﺁﺗﻮﺍ ﲟﺎ ﰲ ﺍﻟﺴﻮﺍﻝ ﺍﻟﺜﺎﱐ ﻟﻜﻔﺖ
ﰒ ﻣﺎ ﰲ ﺍﻟﺜﺎﻟﺚ ﻟﻜﻔﺖ ﻭﻟﻜﻦ ﺷﺪﺩﻭﺍ ﻓﺸﺪﺩ ﻋﻠﻴﻬﻢ") .ﺻﺎﻭﻱ"(
) (١٢ﻗﻮﻟﻪ] :ﺃﺳﺎﺋﻤﺔ[ ﺃﻱ :ﻏﲑ ﻋﺎﻣﻠﺔ ﺑﺪﻟﻴﻞ ﺍﳌﻘﺎﺑﻠﺔ ﻭﺑﺪﻟﻴﻞ ﺃﻥ ﺍﻟﻌﺎﻣﻠﺔ ﺗﻌﻠﻒ ﻭﺇﻥ ﺍﻟﺴﺎﺋﻤﺔ ﻻ ﺗﺴﺘﻌﻤﻞ ﻭﻋﻠـﻰ ﻫـﺬﺍ ﺍﻟﺘﻘﺮﻳـﺮ ﻓﻠـﻴﺲ ﻫـﺬﺍ
ﺍﻟﺴﺆﺍﻝ ﺗﻜﺮﻳﺮﺍ ﻟﻠﺴﺆﺍﻝ ﺍﻷﻭﻝ") .ﲨﻞ"(
٣٢
www.madinah.in
Madinah Gift Centre
2
وﻻ َ ْـﺴ ِ ْاﻟـ َ ْ َث﴾ اﻷرض اﻷرض﴾ ﺗﻘﻠﺒﻬﺎ ﻟﻠﺰراﻋﺔ واﳉﻤﻠﺔ ﺻـﻔﺔ ذﻟـﻮل داﺧﻠـﺔ ﰲ اﻟﻨﻔـﻲ)َ َ ﴿ (٢ ﺗﺜﻴـﺮُ ْ َ ْ َ
ﻣﺬﻟﻠﺔ ﺑﺎ ﻟﻌﻤﻞ ﴿ ُ ِ ْ
)(١
= ﺃﻱ ﻣﻴﺴﺮﺓ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺬﻟﻮﻝ ﻣﻦ ﺍﻟﺬﻝ ﺿﺪ ﺍﻟﺼﻌﻮﺑﺔ١٢.
ـﺖ ﻓﻴ َ ــﺎ﴾ ﻏــﲑ ﻟﻮــﺎ ﴿ َﻗـ ُ
ـﺎﻟﻮا ْ ٰ
اﻟﺌَﻦ ِﺟﺌْـ َ
)(٣
ـﻴﺔ﴾ ﻟـﻮن ﴿ ِ ْ
ـﺴﻠﻤ ٌﺔ﴾ ﻣـﻦ اﻟﻌﻴ ـﻮب وآﺛــﺎر اﻟﻌﻤــﻞ ﴿ﻻ ِﺷـ َ َ
اﳌﻬﻴــﺄ ة ﻟﻠﺰراﻋـﺔ ﴿ ُﻣـ َ َ
ﺑﺘﺸﺪﻳﺪ ﺍﻟﺮﺍﺀ ﺿﺪ ﺍﻟﻌﺎﻕ١٢.ﻙ
ـﺎﻟﺤﻖ﴾) (٤ﻧﻄﻘــﺖ ﺑﺎﻟﺒﻴــﺎن اﻟﺘــﺎم) (٥ﻓﻄﻠﺒﻮﻫــﺎ) (٦ﻓﻮﺟــﺪوﻫﺎ ﻋﻨــﺪ اﻟﻔــﱴ اﻟﺒــﺎر ﺑﺄﻣــﻪ ﻓﺎ ﺷ ـﱰوﻫﺎ ﲟــﻞء ﻣــﺴﻜﻬﺎ ذﻫﺒــﺎ
ﺑ ِـ ْ َ
?
ْﻌﻠﻮن ) (٧)﴾(۷۱ﻟﻐﻼء ﲦﻨﻬﺎ وﰲ اﳊﺪﻳﺚ ½ :ﻟﻮ ذﲝﻮا أي ﺑﻘﺮة ﻛﺎﻧﺖ ﻷﺟـﺰأﻢ وﻟﻜـﻦ ﺷـﺪدوا ﻋـ دوا َ ﻔ َ ُ ْ َ
وﻣﺎ َﺎ ُ ْ ﴿َ َ َ ُْ
ﻓﺬﺑﺤﻮ َﺎ َ َ
ﻉ
ﻉ
ﻗﻮﻟﻪ] :ﻏﲑ ﻣﺬﻟﻠﺔ ﺑﺎﻟﻌﻤﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻻ ﲟﻌﲎ ﻏﲑ ﻓﻼ ﻳﻄﻠﺐ ﺍﳋﱪ ﻭﺇﱃ ﺃﻥ ﻓﻌﻮﻝ ﲟﻌﲎ ﻣﻔﻌﻮﻝ ﻭﺇﱃ ﺃﻥ ﻣﺘﻌﻠﻘﻪ ﺍﶈﺬﻭﻑ )(١
ﻫﻮ ﺍﻟﻌﻤﻞ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺩﺍﺧﻠﺔ ﰲ ﺍﻟﻨﻔﻲ[ ﺃﻱ :ﻓﺎﳌﻌﲎ ﻟﻴﺴﺖ ﻣﺬﻟﻠﺔ ﻟﻌﻤﻞ ﻭﻻ ﻣﺜﲑﺓ ﻟﻸﺭﺽ") .ﺻﺎﻭﻱ"( )(٢
ﻗﻮﻟﻪ] :ﻏﲑ ﻟﻮﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﻨﻔﻲ ﻫﻮ ﺍﻟﻠﻮﻥ ﺍﳋﺎﺹ ﺑﻘﺮﻳﻨﺔ ﻋﺪﻡ ﺻﺤﺔ ﺍﻟﻨﻔﻲ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺟﺌﺖ ﺑﺎﳊﻖ[ ﺃﻱ :ﺑﺼﻔﺎﺕ ﺍﻟﺒﻘﺮ ﺍﻟﱵ ﻻ ﲣﻔﻰ ﻭﻻ ﺗﻠﺘﺒﺲ ﻓﻼ ﺗﻨﺎﰲ ﺑﲔ ﺍﻵﻳﺔ ﻭﻗﻮﻝ ﺍﳌﻔﺴﺮ ½ﻓﻄﻠﺒﻮﻫﺎ¼") .ﺻﺎﻭﻱ"( )(٤
0
0
ﻗﻮﻟﻪ] :ﻧﻄﻘﺖ ﺑﺎﻟﺒﻴﺎﻥ ﺍﻟﺘﺎﻡ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻭﺭﺩ ﻋﻠﻰ ﺍﻵﻳﺔ ﻭﻫﻮ ﺃﻥ ﻇﺎﻫﺮ ﻣﻔﻬﻮﻡ ﺍﻵﻳﺔ ﻳﻘﺘﻀﻲ ﺃﻢ ﻛﻔﺎﺭ ﻓﺄﺟﺎﺏ ﺍﳌﻔﺴﺮ ﺑـﺄﻥ )(٥
ﻓﻴﻪ ﺣﺬﻑ ﺍﻟﻨﻌﺖ ﻣﻊ ﺑﻘﺎﺀ ﺍﳌﻨﻌﻮﺕ ﻭﻫﻮ ﺟﺎﺋﺰ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﻄﻠﺒﻮﻫﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﻓﺬﲝﻮﻫﺎ ﻣﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻘﺪﺭ ﺃﻱ ﲝﺜﻮﺍ ﻋﻨﻬﺎ ﻭﻓﺘﺸﻮﺍ ﻋﻠﻴﻬﺎ") .ﲨﻞ"(]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻛﺎﺩﻭﺍ ﻳﻔﻌﻠﻮﻥ[ ﺃﻱ :ﻣﺎ ﻗﺎﺭﺑﻮﺍ ﺍﻟﺬﺑﺢ ﻳﻌﲏ ﻗﺒﻞ ﺯﻣﻦ ﺍﻟﺬﺑﺢ ﻓﺎﻧﺘﻔﺎﺀ ﺍﳌﻘﺎﺭﺑﺔ ﰲ ﺯﻣﻦ ﺍﻟﺘﻔﺘﻴﺶ ﻋﻠﻴﻬﺎ ﻭﺗﻮﻗﻒ ﺃﻡ ﺍﻟﻔـﱴ ﰲ )(٧
ﺑﻴﻌﻬﺎ ﻷﺟﻞ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﲦﻨﻬﺎ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻌﺎﺩﺓ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﺇﺫ ﻗﺘﻠﺘﻢ ...ﺇﱁ[ ﻫﺬﺍ ﻣﺆﺧﺮ ﻟﻔﻈﺎ ﻣﻘﺪﻡ ﻣﻌﲎ؛ ﻷﻧﻪ ﺃﻭﻝ ﺍﻟﻘﺼﺔ ﺃﻱ :ﻭﺇﺫ ﻗﺘﻠﺘﻢ ﻧﻔﺴﺎ ﻭﺃﺗﻴﺘﻢ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ )(٨
ﻭﺳﺄﻟﺘﻤﻮﻩ ﺃﻥ ﻳﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﻓﻘﺎﻝ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺇﻥ ﺍﷲ ﻳﺄﻣﺮﻛﻢ ...ﺇﱁ¼ ﻭﱂ ﻳﻘﺪﻡ ﻟﻔﻈﺎ؛ ﻷﻥ ﺍﻟﻐـﺮﺽ ﺇﳕـﺎ ﻫـﻮ
ﺫﺑﺢ ﺍﻟﺒﻘﺮﺓ ﻟﻠﻜﺸﻒ ﻋﻦ ﺍﻟﻘﺎﺗﻞ ﻭﺃﺿﻴﻒ ﺍﻟﻘﺘﻞ ﺇﱃ ﺍﻟﻴﻬﻮﺩ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺮﺿﺎﻫﻢ ﺑﻔﻌﻞ ﺃﻭﻟﺌـﻚ
ﻭﺧﻮﻃﺒﺖ ﺍﳉﻤﺎﻋﺔ ﻟﻮﺟﻮﺩ ﺍﻟﻘﺘﻞ ﻓﻴﻬﻢ ﻭﺍﻟﻘﺘﻞ ﻧﻘﺾ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺬﻱ ﺑﻮﺟﻮﺩﻩ ﺗﻨﺘﻔﻲ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻌﲎ ﻭﺍﺫﻛﺮﻭﺍ ﻳﺎ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻗﺖ ﻗﺘـﻞ
ﺃﺳﻼﻓﻜﻢ ﻧﻔﺴﺎ ﳏﺮﻣﺔ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻭﺗﺪﺍﻓﻌﺘﻢ[ ﻋﱪ ﺑﺎﻟﺘﻔﺎﻋﻞ؛ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺘﺨﺎﺻﻤﲔ ﻳﺪﻓﻊ ﺍﻟﻘﺘﻞ ﻋﻦ ﻧﻔﺴﻪ ﻭﳚﻌﻠﻪ ﻋﻠﻰ ﺧﺼﻤﻪ ﻭﻗﻮﻟﻪ½ :ﻓﻴﻬـﺎ¼ ﺃﻱ: )(٩
ﰲ ﺷﺎﺎ") .ﲨﻞ"(
) (١٠ﻗﻮﻟﻪ] :ﻣﻈﻬﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﳐﺮﺟﺎ ﻟﻴﺲ ﲟﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻓﺈﻥ ﻣﻌﻨﺎﻩ ﲢﺮﻳﻚ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺇﱃ ﺍﳋـﺎﺭﺝ ﺑـﻞ ﲟﻌـﲎ ﻣﻈﻬـﺮ
ﳎﺎﺯﺍ ﻷﻥ ﺍﻹﺧﺮﺍﺝ ﻳﻠﺰﻣﻪ ﺍﻹﻇﻬﺎﺭ] .ﻋﻠﻤﻴﺔ[
٣٣
www.madinah.in
Madinah Gift Centre
2
ﺑﺒﻌ ِﻀ َ ﺎ﴾ ﻓﻀﺮب ﺑﻠﺴﺎﺎ ) (١أو ﻋﺠﺐ ذﻧﺒﻬﺎ ﻓﺤـﻴـﻲ وﻗﺎل :ﻗﺘﻠﲏ ﻓﻼن وﻓﻼن ﻻﺑﲏ ﻋﻤﻪ وﻣﺎت ﻓﺤﺮﻣﺎ
اﻟﻘﺘﻴﻞ ﴿ ِ َ ْ
ﻳﻜﻢ ﻳ ٰﺘ ِ ﴾ دﻻﺋﻞ ﻗﺪرﺗـﻪ ﴿ َ َ ُ ْ
ﻟﻌﻠﻜـﻢ َ ْ ِ ُ ْ َ
ﻌﻘﻠـﻮن وﻳﺮ ِ ْ ُ ْ ﻳﺤﻴِـﻲ اﻟﻠ ُ ْ َ ْ
اﻟﻤﻮ ٰ َ ُ ﻗﺎل ﺗﻌﺎﱃَ ِ ٰ َ ﴿ :
ﻛﺬﻟﻚ﴾ اﻹﺣﻴﺎء ﴿ ُ ْ اﳌﲑاث وﻗﺘﻼ ،
)(٣ )(٢
ٰ
) ﴾(۷۳ﺗﺘﺪﺑﺮون ﻓﺘﻌﻠﻤﻮن أ ن اﻟﻘﺎدر ﻋ إﺣﻴﺎء ﻧﻔﺲ واﺣﺪة ﻗﺎدر ﻋ إﺣﻴﺎء ﻧﻔﻮس ﻛﺜﲑة ﻓﺘﺆﻣﻨﻮن ﴿ ُﺛﻢ َ َ ْ
ﻗﺴﺖ
ذﻟﻚ﴾ اﳌﺬﻛﻮر ﻣﻦ إﺣﻴﺎء اﻟﻘﺘﻴﻞ وﻣـﺎ ﻗﺒﻠـﻪ ﻣـﻦ اﻵﻳـﺎت ﴿ َﻓ ِــ َﻲ ﻗﻠﻮﺑﻜﻢ﴾ أﻳﻬﺎ ا ﻟﻴﻬﻮد ﺻﻠﺒﺖ ﻋﻦ ﻗﺒﻮل اﳊﻖ ﴿ ْۢ
ﻣﻦ َ ْﻌﺪ ٰ ِ َ ُ ُْ ُ ُْ
)(٤
َ
ﺸﻘﻖ﴾ ﻓﻴﻪ إدﻏﺎم َ ِ ِ
ﻣﻨ ُ ْاﻻَﻧ ْ ٰﺮ ُ َو ِإن ﻣﻨْ َﺎ َﻟﻤﺎ َ ُ
ﻳﺘﻔﺠﺮُ ْ َ ِ
اﻟﺤﺠﺎرة َﻟﻤﺎ َ َ َ
ﻣﻦ ِ َ َْ ﻗﺴﻮة﴾ ﻣﻨﻬﺎ ﴿َو ِإن ِ َ
)(٥
ﺎﻟﺤﺠﺎرة ِ﴾ ﰲ اﻟﻘﺴﻮة ﴿ َ ْأو َ َ
أﺷﺪ َ ْ َ ً َْ َِ َ
ﻣﺘﻌﻠﻖ ﺑﺎﻷﻓﻌﺎﻝ ﺍﻟﺴﺎﺑﻘﺔ ١٢ .ﻙ
ﺧﺸﻴﺔِ اﻟﻠ ِ﴾ وﻗﻠﻮﺑﻜﻢ ﺒﻂ﴾ ﻳ ل ﻣﻦ ﻋﻠﻮ إﱃ ﺳﻔﻞ ﴿ ِ ْ
ﻣﻦ َ ْ َ اﻟﺘﺎء ﰲ اﻷﺻﻞ ﰲ اﻟﺸﲔ ﴿ َ َﻓﻴ ْ ُ ُج ِﻣﻨْ ُ ْ َ ٓ ُ
اﻟﻤﺎء َو ِإن ِﻣﻨْ َ ﺎ َ َﻟﻤﺎ ﻳَ ْ ِ ُ
)(٧ )(٦ ?
ﻗﻮﻟﻪ] :ﺑﻠﺴﺎﺎ[ ﺃﻱ :ﻷﻧﻪ ﳏﻞ ﺍﻟﻜﻼﻡ ﻭﻗﻮﻟﻪ½ :ﺃﻭ ﻋﺠﺐ ﺫﻧﺒﻬﺎ¼ ﺇﺷﺎﺭﺓ ﻟﺘﻨﻮﻳﻊ ﺍﳋﻼﻑ ﻭﺍﳊﻜﻤﺔ ﰲ ﺫﻟﻚ ﺃﻧـﻪ ﳏـﻞ ﺣﻴـﺎﺓ ﺍﺑـﻦ )(١
ﺁﺩﻡ ﻭﻗﻮﻟﻪ½ :ﻓﺤﻴﻲ¼ ﺃﻱ :ﻭﻗﺎﻡ ﻭﺃﻭﺩﺍﺟﻪ ﺗﺸﺨﺐ ﺩﻣﺎ ﻓﻘﺎﻝ ﻗﺘﻠﲎ ﻓﻼﻥ ﻭﻓﻼﻥ ﰒ ﻣﺎﺕ ﺣﺎﻻ ﰲ ﻣﻜﺎﻧﻪ") .ﺻﺎﻭﻱ"" ،ﺧﻄﻴﺐ"(
ﻗﻮﻟﻪ] :ﺍﻹﺣﻴﺎﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻌﲔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻛﺬﻟﻚ ﳛﻲ ﺍﷲ ﺍﳌﻮﺗﻰ[ ½ﻛﺬﻟﻚ¼ ﰲ ﳏﻞ ﻧﺼﺐ؛ ﻷﻧﻪ ﻧﻌﺖ ﳌﺼﺪﺭ ﳏـﺬﻭﻑ ﺗﻘـﺪﻳﺮﻩ ﳛـﻲ ﺍﷲ ﺍﳌـﻮﺗﻰ ﺇﺣﻴـﺎﺀ ﻣﺜـﻞ )(٣
ﺫﻟﻚ ﺍﻹﺣﻴﺎﺀ ﻓﻴﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﺃﻱ :ﺇﺣﻴﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻛﺬﻟﻚ ﺍﻹﺣﻴﺎﺀ ﻳﻌﲏ ﺃﻥ ﺇﺣﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻮﺗﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﺈﺣﻴـﺎﺀ ﻫـﺬﺍ ﺍﻟﻘﺘﻴـﻞ
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ﺍﳌﺸﺎﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻼ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﳉﻮﺍﺯ ﻭﺍﻹﻣﻜﺎﻥ ﻓﺎﻟﻐﺮﺽ ﻣـﻦ ﻫـﺬﺍ ﺍﻟـﺮﺩ ﻋﻠـﻴﻬﻢ ﰲ ﺇﻧﻜـﺎﺭ ﺍﻟﺒﻌـﺚ ﻭﻫـﺬﺍ ﻳﻘﺘـﻀﻲ ﺃﻥ ﻫـﺬﺍ
ﺍﳋﻄﺎﺏ ﻣﻊ ﻣﻨﻜﺮﻱ ﺍﻟﺒﻌﺚ ﻭﻫﻢ ﺍﻟﻌﺮﺏ ﻻ ﻣﻊ ﺍﻟﻴﻬﻮﺩ؛ ﻷـﻢ ﺃﻫـﻞ ﺍﻟﻜﺘـﺎﺏ ﻳﻘـﺮﻭﻥ ﺑﺎﻟﺒﻌـﺚ ﻭﺍﳉـﺰﺍﺀ ﻓﻌﻠـﻰ ﻫـﺬﺍ ﻳﻜـﻮﻥ ﻗﻮﻟـﻪ:
﴿ﻛﹶ ﹶﺬﻟِﻚ ﻳﺤﻴِﻰ ﺍﻟﹼﻠﻪ ﺍﻟﹾﻤﻮﺗﻰ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ [٧٣ :ﻣﻌﺘﺮﺿﺎ ﰲ ﺧﻼﻝ ﺍﻟﻜﻼﻡ ﺍﳌﺴﻮﻕ ﰲ ﺷﺎﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺗﺄﻣﻞ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺻﻠﺒﺖ ﻋﻦ ﻗﺒﻮﻝ ﺍﳊﻖ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﰲ ½ﻗـﺴﺖ¼ ﺍﺳـﺘﻌﺎﺭﺓ ﺗـﺼﺮﳛﻴﺔ ﺗﺒﻌﻴـﺔ ﺣﻴـﺚ ﺷـﺒﻪ ﻋـﺪﻡ ﺍﻹﺫﻋـﺎﻥ ﺑﺎﻟﻘـﺴﻮﺓ )(٤
ﲜﺎﻣﻊ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺘﺄﺛﲑ ﰲ ﻛﻞ ﻭﺍﺳﺘﻌﲑ ﺍﺳﻢ ﺍﳌﺸﺒﻪ ﺑﻪ ﻟﻠﻤﺸﺒﻪ ﻭﺍﺷﺘﻖ ﻣﻦ ﺍﻟﻘﺴﺎﻭﺓ ﻗﺴﺖ ﲟﻌـﲎ ﱂ ﺗـﺬﻋﻦ ﻓﻠـﻢ ﺗﻘﺒـﻞ ﺍﳌـﻮﺍﻋﻆ
ﻭﱂ ﺗﺆﺛﺮ ﻓﻴﻬﺎ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﻨﻬﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻗﺴﻮﺓ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ؛ ﻷﻥ ﺍﻹﺎﻡ ﺣﺼﻞ ﰲ ﻧﺴﺒﺔ ﺍﻟﺘﻔـﻀﻴﻞ ﺇﻟﻴﻬـﺎ ﻭﺍﳌﻔـﻀﻞ ﻋﻠﻴـﻪ ﳏـﺬﻭﻑ )(٥
ﻟﻠﺪﻻﻟﺔ ﻋﻠﻴﻪ ﻭ ½ﺃﻭ¼ ﻟﻠﺘﺨﻴﲑ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻨﺎ ﺃﻭ ﲟﻌﲎ ½ﺑﻞ¼ ﻭﺍﺧﺘـﺎﺭ ﺃﺑـﻮ ﺣﻴـﺎﻥ ﺃـﺎ ﻟﻠﺘﻨﻮﻳـﻊ ﲟﻌـﲎ ﺃﻥ ﻗﻠـﻮﻢ ﻋﻠـﻰ ﻗـﺴﻤﲔ ﻗﻠـﻮﺏ
ﻛﺎﳊﺠﺎﺭﺓ ﻗﺴﻮﺓ ﻭﻗﻠﻮﺏ ﺃﺷﺪ ﻗﺴﻮﺓ ﻣﻨﻬﺎ ﻭﱂ ﺗﺸﺒﻪ ﺑﺎﳊﺪﻳﺪ ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻠﺐ؛ ﻷﻧـﻪ ﻗﺎﺑـﻞ ﻟﻠﺘﻠـﻴﲔ ﻭﻗـﺪ ﻻﻥ ﻟـﺴﻴﺪﻧﺎ ﺩﺍﻭﺩ ﻋﻠﻴـﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻋﻠﻞ ﺍﻷﺷﺪﻳﺔ ﺑﻘﻮﻟﻪ½ :ﻭﺇﻥ ﻣﻦ ﺍﳊﺠﺎﺭﺓ ...ﺇﱁ¼") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻳﱰﻝ ﻣﻦ ﻋﻠﻮ ﺇﱃ ﺳﻔﻞ[ ﺃﻱ :ﻛﺠﺒﻞ ﺍﻟﻄﻮﺭ ﻭﻭﺭﺩ ﻣﺎ ﻣﻦ ﺣﺠﺮ ﻳﺴﻘﻂ ﻣﻦ ﻋﻠﻮ ﺇﱃ ﺃﺳﻔﻞ ﺇﻻ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ") .ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ ] :ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ[ ﺃﺧﺬ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻦ ﺫﻟﻚ ﻭﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﻥ ﻣﻦ ﺷﻲﺀٍ ﺇِﻻﱠ ﻳﺴﺒﺢ ﺑِﺤﻤﺪﻩِ﴾]ﺍﻹﺳﺮﺍﺀ [٤٤ :ﻭﻣـﻦ ﻗﻮﻟـﻪ )(٧
ﺗﻌﺎﱃ﴿ :ﹶﺃﻟﹶﻢ ﺗﺮ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺴﺒﺢ ﹶﻟﻪ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﹾﻟﺄﹶ ﺭﺽِ﴾ ...ﺍﻵﻳـﺔ ]ﺍﻟﻨـﻮﺭ [٤١ :ﺃﻥ ﻛـﻞ ﺷـﻲﺀ ﻳﻌـﺮﻑ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻳـﺴﺒﺤﻪ
ﻭﳜﺸﺎﻩ ﺇﻻ ﺍﻟﻜﺎﻓﺮ ﻣﻦ ﺍﻹﻧﺲ ﻭﺍﳉﻦ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
٣٤
www.madinah.in
Madinah Gift Centre
2
? ﻻﺑﻦ ﻛﺜﲑ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻔﻮﻗﻴﺔ١٢ .ﻛﻤﺎ
ﻌﻤﻠﻮن ) ﴾(۷۴وإﳕﺎ ﻳﺆﺧﺮﻛﻢ ﻟـﻮﻗﺘﻜﻢ وﰲ ﻗـﺮاءة ﺑﺎﻟﺘﺤﺘﺎﻧﻴـﺔ وﻓﻴـﻪ ﻐﺎﻓﻞ َﻋﻤﺎ َ ْ َ ُ ْ َ ﻻ ﺗﺘﺄﺛﺮ وﻻ ﺗﻠﲔ وﻻ ﲣﺸﻊ ﴿ َ َ
وﻣﺎ اﻟﻠ ُ ِ َ ِ ٍ
)(١
:ﻛﻨﻌﺖ ﳏﻤﺪ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺁﻳﺔ ﺍﻟﺮﺟﻢ١٢ .ﻙ ﻭﻗﻴﻞ ﰲ ﺍﻟﻄﻮﺭ. ﺃﻱ ﻋﻠﻤﺎﺀ ﻫﻢ ﲨﻊ ﺣﱪ.
ﻋﻘﻠﻮه﴾ ﻓﻬﻤﻮه ﴿ َو ُْﻢ َ ْﻌﻠ ُ ْ َ
َﻤﻮن ﺴﻤﻌﻮن َﻠ َٰﻢ اﻟﻠ ِ﴾ ﰲ ا١٢ﻙﻟﺘﻮراة ﴿ ُﺛﻢ ﻳ ُ َ ُ ْﻓﻮﻧ َ ٗ﴾ ﻳﻐﲑوﻧﻪ ﴿ ِ ۢ ْ
ﻣﻦ َ ْﻌﺪِ َﻣﺎ َ َ ُ ْ ُ أﺣﺒﺎرﻫﻢ ﴿ َ ْ َ ُ ْ َ ﴿ﻣﻨْ ُ ْﻢ﴾ ١٢ﻙ
? ?
ِﻨﺪ َ ُ ْ
رﺑﻜﻢ﴾ ﰲ اﻵﺧﺮة و ﻳﻘﻴﻤﻮا ﻧﻌﺖ ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ ِ ُ َ ْ ُ ْ
ﻟﻴﺤﺂﺟﻮﻛﻢ﴾ ﻟﻴﺨﺎﺻﻤﻮﻛﻢ واﻟﻼم ﻟﻠﺼﲑورة ﴿ﺑ ِ ﻋ ْ َ
)(٨ )(٧
ٰ
ﻗﻮﻟﻪ] :ﻭﻗﻠﻮﺑﻜﻢ ﻻ ﺗﺘﺄﺛﺮ ﻭﻻ ﺗﻠﲔ ﻭﻻ ﲣﺸﻊ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳋﺸﻴﺔ ﳎﺎﺯ ﻋﻦ ﺍﻻﻧﻘﻴﺎﺩ ﺇﻃﻼﻗﺎ ﻻﺳﻢ ﺍﳌﻠﺰﻭﻡ ﻋﻠﻰ ﺍﻟـﻼﺯﻡ ﺃﻭ )(١
ﺃﺎ ﺣﻘﻴﻘﺔ ﲟﻌﲎ ﺃﻧﻪ ﺗﻌﺎﱃ ﺧﻠﻖ ﻟﻠﺤﺠﺎﺭﺓ ﺣﻴﺎﺓ ﻭﲤﻴﻴﺰﺍ ﺫﻛﺮﻩ ﺍﻟﻨﺴﻔﻲ ﻭﻏﲑﻩ ﻭﺍﺧﺘﺎﺭﻩ ﺍﺑﻦ ﻋﻄﻴﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺮﲪﺔ ﻭﻋﻠﻴﻪ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ:
﴿ﻟﹶﻮ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻋﻠﹶﻰ ﺟﺒﻞٍ﴾ ...ﺍﻵﻳﺔ ]ﺍﳊﺸﺮ") .[٢١ :ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺃﻥ ﻳﺆﻣﻨﻮﺍ ﻟﻜﻢ[ ﺿﻤﻨﻪ ﻣﻌﲎ ﻳﻨﻘﺎﺩﻭﺍ ﺃﻭ ﺍﻟﻼﻡ ﺯﺍﺋﺪﺓ") .ﲨﻞ"( )(٢
0
0
ﻗﻮﻟﻪ] :ﺃﻱ :ﺍﻟﻴﻬﻮﺩ[ ﻳﻌﲏ ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻺﻧﻜﺎﺭ ﻭﺍﳌﺮﺍﺩ ﺍﻹﻧﻜـﺎﺭ ﺍﻻﺳـﺘﺒﻌﺎﺩﻱ )(٣
ﻳﻌﲏ ﺃﻥ ﻃﻤﻌﻜﻢ ﰲ ﺇﳝﺎﻢ ﺑﻌﻴﺪ؛ ﻷﻢ ﺃﺭﺑﻊ ﻓﺮﻕ ﰲ ﻛﻞ ﻣﻨﻬﻢ ﻭﺻﻒ ﲜـﺴﻢ ﻣـﺎﺩﺓ ﺍﻟﻄﻤـﻊ ﰲ ﺇﳝﺎﻧـﻪ ﻓﺄﺷـﺎﺭ ﺇﱃ ﺍﻷﻭﻝ ﺑﻘﻮﻟـﻪ:
½ﻭﻗﺪ ﻛﺎﻥ ...ﺇﱁ¼ ﻭﻻ ﻳﻘﺪﺡ ﰲ ﻛﻮﻥ ﺍﳌﺮﺍﺩ ﺍﳌﻮﺟﻮﺩﻳﻦ ﰲ ﺯﻣﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺘﻌﺒﲑ ﺑـ½ﻛﺎﻥ¼؛ ﻷﻥ ﺍﳌـﻀﻲ
ﺑﺎﻟﻨﺴﺒﺔ ﻟﺰﻣﻦ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﻭﺃﺷﺎﺭ ﺇﱃ ﺍﻟﺜﺎﱐ ﺑﻘﻮﻟﻪ﴿ :ﻭﺇِﺫﹶﺍ ﻟﹶﻘﹸﻮﺍﹾ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ﴾]ﺍﻟﺒﻘﺮﺓ [١٤ :ﻭﺇﱃ ﺍﻟﺜﺎﻟﺚ ﺑﻘﻮﻟﻪ﴿ :ﻭﺇِﺫﹶﺍ ﺧـﻼﹶ ﺑﻌـﻀﻬﻢ
ﺇِﻟﹶﻰ ﺑ ﻌﺾٍ﴾]ﺍﻟﺒﻘﺮﺓ [٧٨ :ﻭﺇﱃ ﺍﻟﺮﺍﺑﻊ ﺑﻘﻮﻟﻪ﴿ :ﻭﻣِﻨﻬﻢ ﺃﹸﻣﻴﻮﻥﹶ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ") .[٦٨ :ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﻃﺎﺋﻔﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻋﻦ ﺍﻟﻔﺮﻳﻖ ﻫﻮ ﺍﳉﻤﺎﻋﺔ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ ﻭﺇﻻ ﻓﻠﻔﻆ ﺍﻟﻔﺮﻳﻖ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺍﻟﻮﺍﺣﺪ ﺃﻳـﻀﺎ ﰲ )(٤
ﺍﻟﻘﺎﻣﻮﺱ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺍﳍﻤﺰﺓ ﻟﻺﻧﻜﺎﺭ[ ﺃﻱ :ﺍﻻﺳﺘﺒﻌﺎﺩ ﻋﻠﻰ ﺣﺪ ½ﺃﱏ ﳍﻢ ﺍﻟﺬﻛﺮﻯ¼ ...ﺇﱁ ﻭﻗﻮﻟـﻪ½ :ﻓﻠـﻬﻢ ﺳـﺎﺑﻘﺔ ﰲ ﺍﻟﻜﻔـﺮ¼ ﺃﻱ :ﳍـﻢ ﻛﻔـﺮ )(٥
ﺳﺎﺑﻖ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﲢﺮﻳﻒ ﺍﻟﺘﻮﺭﺍﺓ ﻳﻌﲏ ﻓﺤﻴﻨﺌﺬ ﺇﳝﺎﻢ ﻣﺴﺘﺒﻌﺪ ﻏﺎﻳﺔ ﺍﻻﺳﺘﺒﻌﺎﺩ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﳏﻤﺪﺍ ﻧﱯ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﺆﻣﻦ ﺑﻪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻣﻦ ﻧﻌﺖ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﻭﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ ﺑﺎﻟﻔﺘﺢ ﻟﻺﻳﺬﺍﻥ ﺑﺄﻧﻪ ﺳﺮ ﻣﻜﻨـﻮﻥ ﻭﺑـﺎﺏ ﻣﻐﻠـﻖ ﻻ ﻳﻘـﻒ ﻋﻠﻴـﻪ ﺃﺣـﺪ. )(٧
)"ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﻟﻠﺼﲑﻭﺭﺓ[ ﺃﻱ :ﻟﻠﻌﺎﻗﺒﺔ ﻭﺍﳌﺂﻝ ﻻ ﻟﻠﻌﻠﺔ ﺍﻟﺒﺎﻋﺜﺔ ﻭﻣﻊ ﻛﻮﺎ ﻟﻠﺼﲑﻭﺭﺓ ﺍﳌﻀﺎﺭﻉ ﻣﻨﺼﻮﺏ ﺑﻌﺪﻫﺎ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﻭﻫﻲ ﻣﺘﻌﻠﻘـﺔ )(٨
ﺑـ½ﲢﺪﺛﻮﻢ¼") .ﲨﻞ"(
٣٥
www.madinah.in
Madinah Gift Centre
2
ﻌﻘﻠﻮن ) ﴾ (۷۶أﻢ ﳛـﺎﺟﻮﻧﻜﻢ إذا ﺣـﺪﺛﺘﻤﻮﻫﻢ ﻓﺘﻨﺘﻬـﻮا :ﻗـﺎل
ﺗﻌـﺎﱃ: ﻋﻠﻴﻜﻢ اﳊﺠﺔ ﰲ ﺗﺮك اﺗﺒﺎﻋﻪ ﻣﻊ ﻋﻠﻤﻜﻢ ﺑﺼﺪﻗﻪ ﴿ َ َ َ
أﻓﻼ َ ْ ِ ُ ْ َ
:ﺃﻱ ﻋﻠﻲ ﺍﳉﻤﻠﺔ ﺑﻌﺪﻫﺎ١٢ .ﻙ
ُﻌﻠﻨﻮن ) ﴾(۷۷ﻣﺎ ﳜﻔﻮن وﻣﺎ ْ ِ ُ ْ َ َﻤﻮن﴾ اﻻﺳﺘﻔﻬﺎ م ﻟﻠﺘﻘﺮﻳﺮ واﻟﻮاو اﻟﺪاﺧﻞ ﻋﻠﻴﻬﺎ ﻟﻠﻌﻄﻒ ﴿ َأن اﻟﻠ َ َ ْﻌﻠ َُﻢ َﻣﺎ ُ ُّ ْ َ
ون َ َ ﴿َََ
أوﻻ َ ْﻌﻠ ُ ْ َ
)(١
َ
ﻋ وﻣﻨْ ُ ْﻢ﴾ أي :اﻟﻴﻬﻮد ﴿ ُ ْ َ وﻣﺎ ﻳﻈﻬﺮون ﻣﻦ ذﻟﻚ) (٢وﻏﲑه ﻓﲑﻏﺒﻮا ﻋﻦ ذﻟﻚ ﴿ َ ِ
ﻧـــــــــــــــــ
َﻤﻮن ا ْ ﻜ ِٰﺘ َﺐ ﴾
ﻠ ﻌ
َْ َُْ َ
ﻻ ﴿ )(٣
ﻮام ﴾ أﻣﻴﻮن
ﻧــــ ﻓﲑﻋﻮﻭﺍ
:ﺑﻔﺘﺢ ﻓﻮﻗﻴﺔ ﻣﻦ ﺍﻟﺘﻠﻘﻲ ﺃﻱ ﺃﺧﺬﻭﻫﺎ١٢ .ﻙ :ﻳﻌﲏ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ ١٢ .ﻙ
اﻟﺘﻮراة ﴿ ِ ۤإﻻ﴾ ﻟﻜﻦ ﴿ أَ َﻣﺎ ِ ﴾) (٤أﻛﺎذﻳﺐ ﺗﻠﻘﻮﻫﺎ ﻣﻦ رؤﺳﺎﺋﻬﻢ ﻓﺎﻋﺘﻤﺪوﻫﺎ ﴿َو ِْإن﴾ ﻣﺎ ﴿ ُْﻢ﴾ ﰲ ﺟﺤﺪ ﻧﺒﻮة اﻟﻨﺒﻲ ﺻ اﷲ
:ﺑﺎﻟﻘﺎﻑ ﺃﻱ ﻳﻔﺘﺮﻭﻧﻪ١٢ .ﻙ
َ
:ﺷﺮﻭﻉ ﰲ ﺫﻛﺮ ﻣﺎ ﻳﺴﺘﺤﻘﻮﻧﻪ١٢ .ﻙ
) (٦
ﻳﺪ ﻳ ْ ِ ْﻢ﴾ ْ
ﺒﻮن ا ﻜ ِٰﺘ َﺐ ﺑ ِ ْ ِ ْ ﻳﻦ ﻳﻞ﴾ ﺷﺪة ﻋﺬاب ﴿ ِ
ﻟﻠﺬ ْ َ َﻳﻜ ُ ُ ْ َ ﻳﻈﻨﻮن ) ﴾(۷۸ﻇﻨﺎ وﻻ ﻋﻠﻢ ﳍﻢ ﴿ََﻓﻮ ْ ٌ
) (٥
ﻋﻠﻴﻪ وﺳﻠﻢ وﻏﲑه ﳑﺎ ﳜﺘﻠـﻘﻮﻧﻪ﴿ ِإﻻ َ ُ ْ َ
ﺍﻟﻨﺼﻒ
ﻗﻠﻴﻼ﴾ ﻣﻦ اﻟﺪﻧﻴﺎ وﻫﻢ اﻟﻴﻬﻮد ﻏﲑوا ﺻﻔﺔ ﻟﻴﺸ َ ُ ْوا ﺑ ِ َ َ ً
ﺛﻤﻨﺎ َ ِ ْ ً ﻮﻟﻮن ٰ َﺬا ِ ْ
ﻣﻦ ﻋ ِْﻨ ِﺪ اﻟﻠ ِ ِ َ ْ أي :ﳐﺘﻠـﻘﺎ ﻣﻦ ﻋﻨﺪﻫﻢ ﴿ ُﺛﻢ َ ُﻘ ْ ُ ْ َ
)(٧
ﻧــــ ﺑﺎﻟﻨﺎﺭ
ﻗﻮﻟﻪ] :ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻘﺮﻳﺮ[ ﻭﻫﻮ ﲪﻞ ﺍﳌﺨﺎﻃﺐ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻣﺮ ﻗﺪ ﺍﺳﺘﻘﺮ ﻋﻨﺪﻩ ﺃﻱ :ﻣﻊ ﺍﻟﺘﻮﺑﻴﺦ .ﻭﻗﻮﻟـﻪ½ :ﻭﺍﻟـﻮﺍﻭ )(١
ﺍﻟﺪﺍﺧﻞ ﻋﻠﻴﻬﺎ¼ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﻜﻦ ﰲ ﺍﻟﺪﺍﺧﻞ ﺭﺍﺟﻊ ﻟﻼﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻀﻤﲑ ﰲ ½ﻋﻠﻴﻬﺎ¼ ﻟﻠﻮﺍﻭ ﻓﺎﻟﺼﻔﺔ ﻗﺪ ﺟﺮﺕ ﻋﻠﻰ ﻏﲑ ﻣـﻦ ﻫـﻲ ﻟـﻪ
ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﱪﺯ ﺑﺄﻥ ﻳﻘﻮﻝ ﻭﺍﻟﻮﺍﻭ ﺍﻟـﺪﺍﺧﻞ ﻫـﻮ ﺃﻱ :ﺍﻻﺳـﺘﻔﻬﺎﻡ ﻋﻠﻴﻬـﺎ ﻟﻠﻌﻄـﻒ ﺃﻱ :ﻋﻠـﻰ ﳏـﺬﻭﻑ ﺗﻘـﺪﻳﺮﻩ ﺃﻳﻠﻮﻣـﻮﻢ ﻋﻠـﻰ
0
0
ﺍﻟﺘﺤﺪﻳﺚ ﲟﺎ ﺫﻛﺮ ﻭﻻ ﻳﻌﻠﻤﻮﻥ ...ﺇﱁ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﺫﻟﻚ[ ﺃﻱ :ﻧﻌﺖ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﻮﻟﻪ½ :ﻓﲑﻋﻮﻭﺍ¼ ﺃﻱ :ﻳﺮﺟﻌﻮﺍ ﻋﻦ ﺫﻟﻚ") .ﲨﻞ"( )(٢
ﻗﻮﻟﻪ] :ﻋﻮﺍﻡ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﺎ ﻫﻮ ﻻﺯﻡ ﻣﻌﻨﺎﻩ ﺍﻟﻠﻐﻮﻱ ﺃﻋﲏ ﻣﻦ ﻻ ﻳﻜﺘﺐ ﻭﻻ ﻳﻘﺮﺃ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺇﻻ ﺃﻣﺎ ﹼ
ﱐ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺑﺘﻔﺴﲑﻩ ﺑـ½ﻟﻜﻦ¼ ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﰲ ﺃﻧﻪ ﻳـﺸﲑ ﻟﻠﻤﻨﻘﻄـﻊ ﺑﺘﻔـﺴﲑ ½ﺇﻻ¼ ﺑــ½ﻟﻜـﻦ¼؛ ﻷﻥ )(٤
ﺍﻷﻣﺎﱐ ﻟﻴﺴﺖ ﻣﻦ ﺟﻨﺲ ﺍﻟﻜﺘﺎﺏ ﻭﻻ ﻣﻨﺪﺭﺟﺔ ﲢﺖ ﻣﺪﻟﻮﻟﻪ ﻭﻻ ﻳﺼﺢ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨـﺼﻮﺑﺔ ﺑــ½ﻳﻌﻠﻤـﻮﻥ¼؛ ﻷﻥ ﺇﺩﺭﺍﻙ ﺍﻷﻣـﺎﱐ ﺃﻱ:
ﺍﻷﻛﺎﺫﻳﺐ ﻟﻴﺲ ﻋﻠﻤﺎ ﺑﻞ ﻫﻮ ﺟﻬﻞ ﻣﺮﻛﺐ ﺃﻭ ﺍﻋﺘﻘﺎﺩ ﻧﺎﺷﻲﺀ ﻋﻦ ﺗﻘﻠﻴﺪ ﻓﺤﻴﻨﺌﺬ ﺍﻟﻨﺎﺻﺐ ﳍﺎ ﳏﺬﻭﻑ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻇﻨﺎ ﻭﻻ ﻋﻠﻢ ﳍﻢ[ ﺃﺷﺎﺭﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻈﻦ ﻫﺎﻫﻨﺎ ﻏﲑ ﻣﺎ ﻫﻮ ﺍﳌﺸﻬﻮﺭ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺑﺄﻳﺪﻳﻬﻢ[ ﻣﺘﻌﻠﻖ ﺑـ½ﻳﻜﺘﺒﻮﻥ¼ ﻭﻳﺒﻌﺪ ﺟﻌﻠﻪ ﺣﺎﻻ ﻣﻦ ½ﺍﻟﻜﺘﺎﺏ¼ ﻭﻓﺎﺋﺪﺓ ﺫﻛـﺮ ﺍﻟﻴـﺪ ﻣـﻊ ﺃﻥ ﺍﻟﻜﺘﺎﺑـﺔ ﻻ ﺗﻜـﻮﻥ ﺇﻻ ـﺎ ﲢﻘﻴـﻖ )(٦
ﻣﺒﺎﺷﺮﻢ ﻣﺎ ﺣﺮﻓﻮﻩ ﺑﺎﻧﻔﺴﻬﻢ ﺯﻳﺎﺩﺓ ﰲ ﺗﻘﺒﻴﺢ ﻓﻌﻠﻬﻢ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﻻﹶ ﻃﹶﺎﺋِﺮٍ ﻳﻄِﲑ ﺑِﺠﻨﺎﺣﻴﻪِ﴾]ﺍﻷﻧﻌﺎﻡ ﴿ [٣٨ :ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺑِـﺄﹶﻓﹾﻮﺍﻫِﻬِﻢ﴾
]ﺁﻝ ﻋﻤﺮﺍﻥ") .[١٦٧ :ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﳐﺘﻠﻘﺎ ﻣﻦ ﻋﻨﺪﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ½ :ﺑﺄﻳﺪﻳﻬﻢ¼ ﰲ ﳏﻞ ﺍﳊﺎﻝ ﻭﺍﳌﻌﲎ ﻳﻜﺘﺒﻮﻥ ﺍﻟﻜﺘﺎﺏ ﺃﻱ :ﺍﻟﻠﻔﻆ ﺍﳌﻜﺘـﻮﺏ ﺃﻱ: )(٧
ﺍﻟﺬﻱ ﻳﻜﺘﺐ ﺣﺎﻝ ﻛﻮﻧﻪ ﻛﺎﺋﻨﺎ ﺑﺄﻳﺪﻳﻬﻢ ﻭﻛﻮﻧﻪ ﺑﺄﻳﺪﻳﻬﻢ ﻛﻨﺎﻳﺔ ﻋﻦ ﻛﻮﻧﻪ ﳐﺘﻠﻔﺎ ﻭﻣﻜﺬﻭﺑﺎ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺗﺼﻴﺒﻨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺲ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻹﺻﺎﺑﺔ ﻷﻥ ﺍﳌﺲ ﺇﻳﺼﺎﻝ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺒﺸﺮﺓ ﲝﻴﺚ ﻳﺘﺄﺛﺮ ﺍﳊﺎﺳﺔ ﺑـﻪ ﻭﻫـﺬﺍ ﺃﺩﱏ )(٨
ﺩﺭﺟﺎﺕ ﺍﻹﺻﺎﺑﺔ ﻓﻼ ﻳﻜﻮﻥ ﺃﺑﻠﻎ ﻣﻦ ﺍﻹﺻﺎﺑﺔ ﻛﻤﺎ ﻗﻴﻞ ﻓﺎﻓﻬﻢ] .ﻋﻠﻤﻴﺔ[
٣٦
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Madinah Gift Centre
2
ﻗﻞ﴾ ﳍﻢ ﻳﺎ ﳏﻤﺪ ﴿ َأﺗ َ ْ ُ ْ
ﺨﺬﺗﻢ﴾) (٢ﺣﺬﻓﺖ ﻣﻨﻪ ﳘﺰة ﻣﻌﺪودة﴾ ﻗﻠﻴﻠﺔ أرﺑﻌﲔ ﻳﻮﻣﺎ ﻣﺪة ﻋﺒﺎدة آﺑﺎﺋﻬﻢ اﻟﻌﺠﻞ ﺛﻢ ﺗﺰول ﴿ ُ ْ َ ً
أﻳﺎﻣﺎ ْ ُ ْ َ ً
)(١
)(٣
ﺪه﴾ ﺑـﻪ ،ﻻ ﴿َْأم﴾ ﺑـﻞ
ﻳﺨﻠﻒ اﻟﻠ ُ َﻋ ْ َ ۤ ٗ اﻟﻮﺻﻞ اﺳﺘﻐﻨﺎء ﺑﻬﻤﺰة اﻻﺳﺘﻔﻬﺎم ﴿ﻋ ْ َ
ِﻨﺪ اﻟﻠ ِ َﻋ ْ ًﺪا﴾ ﻣﻴﺜﺎﻗﺎ ﻣﻨﻪ ﺑﺬﻟﻚ ﴿ َﻓﻠ َْﻦ ُّ ْ ِ َ
ﺳـﻴﺌﺔ﴾ ﺷـﺮﻛﺎ ﴿ َ َ َ ْ
وأﺣﺎﻃـﺖ ِﺑـ ﻛﺴﺐ َ َ ًﻣﻦ َ َ ََﻤﻮن )َ (۸۰ﺑﻠ ٰـﻰ﴾ ﲤﺴﻜﻢ وﲣﻠﺪون ﻓﻴﻬﺎ ﴿ َ ْ ﻘﻮﻟﻮن َﻋ َﻠـﻰ اﻟﻠ ِ َﻣﺎ َﻻ َ ْﻌﻠ ُ ْ َ
﴿ َ ُُْْ َ
)(٥ )(٤
ٰ
ُ
ﻭﻋﻤﺖ ﺃﻱ ﺃﻃﺎﻓﺖ١٢ . ﺃﻱ ﻏﻠﺒﺖ١٢.ﻙ ﺍﻷﻛﺜﺮ١٢ .ﻙ
اﺻﺤ ُﺐ َ ٓ ﻣﺸ ﻣ ﺳﺘ ﳉﻤ ﻄﻴﺌﺘ ٗ﴾ ﺑﺎﻹﻓﺮاد
: : (٦) :
ٰ ْ ﻚ
َ ِ ٰ وﻟ ﻓ
َ ﴿ ﺮﻛﺎ ﻣﺎت ﺑﺄن )(٨
ﺟﺎﻧﺐ ﻛﻞ ﻦ ﺑﻪ وأﺣﺪﻗﺖ )(٧
ﻋﻠﻴﻪ ﻮﻟﺖ ا : أي ﻊ وا َﺧ ٓ ْ َ ُ
= ﻟﻨﺎﻓﻊ ﺑﻠﻔﻆ ﺧﻄﻴﺎﺗﻪ١٢ .ﻙ َ
ﻠﺪون ِ ﺧ
اﻟﺠﻨﺔ ُْﻢ ِﻓﻴْ َﺎ ٰ ُ ْ َ ِ ْ ٓ ِ
وﻋﻤﻠﻮا اﻟﺼﻠٰﺤﺖ ِ ا ُوﻟ ٰ َِﻚ َ ْ ٰ
اﺻﺤ ُﺐ َ ﻳﻦ
ﻦ ﴿ َواﻟ ِﺬ ْ َ َ ُ ْ
ﻣﻨﻮا َ َ ِ ُ ﻣ ﲎ ﻣﻌ ﻋ
ﻠﺪون ) ﴾(۸۱رو ﻲ ﻓﻴﻪ ِ ر
ِ
اﻟﻨﺎ ُْﻢ ِﻓﻴْ َ ﺎ ٰﺧ ُ ْ َ
:ﺍﻟﻔﻮﻗﻴﺔ ﻷﰊ ﻋﻤﺮﻭ ﻭﻧﺎﻓﻊ ﻭﻋﺎﺻﻢ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﺣﻜﺎﻳﺔ ﳌﺎ ﺧﻮﻃﺒﻮﺍ ﺑﻪ ١٢.ﻙ
ﻌﺒﺪون﴾ ﺑﺎﻟﺘﺎء واﻟﻴﺎء ﴿ ِإﻻ اﻟﻠ َ﴾ ﺧﱪﲟﻌﲎ اﻟﻨﻬﻲ ﻣﻴﺜﺎق ﺑَ ِ ۤ ْ ا ِ ْ َ ٓا ِ ْ َ
ءﻳﻞ﴾ ﰲ اﻟﺘﻮراة وﻗﻠﻨﺎ ﴿ َﻻ َ ْ ُ ُ ْ َ )َ (۸۲و﴾ اذﻛﺮ ﴿إ ِذْ َ َ ْ
أﺧﺬ َﻧﺎ ِ ْ َ َ
ﻉ
)(١٠ )(٩
ﻉ
ﻗﻮﻟﻪ] :ﺇﻻ ﺃﻳﺎﻣﺎ ﻣﻌﺪﻭﺩﺓ[ ﻫﺬﺍ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻔﺮﻍ ﻭ½ﺃﻳﺎﻣﺎ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﻈﺮﻑ ﺑﺎﻟﻔﻌﻞ ﻗﺒﻠﻪ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻟﻦ ﲤﺴﻨﺎ ﺍﻟﻨﺎﺭ ﺃﺑـﺪﺍ ﺇﻻ ﰲ ﺃﻳـﺎﻡ )(١
ﻗﻼﺋﻞ ﳛﺼﺮﻫﺎ ﺍﻟﻌﺪ؛ ﻷﻥ ﺍﻟﻌﺪ ﳛﺼﺮ ﺍﻟﻘﻠﻴﻞ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﺍﲣﺬﰎ[ ﻫﺬﺍ ﺍﻻﺳﺘﻔﻬﺎﻡ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺗﻘﺮﻳﺮﻳﺎ ﻓﺘﻜﻮﻥ ﺍﳉﻤﻠﺔ ﺇﻧﺸﺎﺋﻴﺔ ﻭ½ﺃﻡ¼ ﻣﺘﺼﻠﺔ ﻣﻌﺎﺩﻟﺔ ﻟﻠﻬﻤﺰﺓ ﺍﻟﱵ ﻟﻄﻠﺐ ﺍﻟﺘﻌـﻴﲔ )(٢
ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﲣﺬﰎ ﻋﻨﺪ ﺍﷲ ﻋﻬﺪﺍ ﺃﻡ ﱂ ﺗﺘﺨﺬﻭﺍ ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺇﻧﻜﺎﺭﻳﺎ ﲟﻌﲎ ﺍﻟﻨﻔﻲ ﻓﺘﻜﻮﻥ ﺍﳉﻤﻠﺔ ﺧﱪﻳـﺔ ﻭ½ﺃﻡ¼ ﻣﻨﻘﻄﻌـﺔ ﲟﻌـﲎ
½ﺑﻞ¼ ﻭﺍﻟﺘﻘﺪﻳﺮﻱ ﱂ ﺗﺘﺨﺬﻭﺍ ﻋﻨﺪ ﺍﷲ ﻋﻬﺪﺍ ﺑﻞ ﺗﻘﻮﻟﻮﻥ ﻋﻠﻰ ﺍﷲ ﻣﺎ ﻻ ﺗﻌﻠﻤﻮﻥ ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻗﺮﺏ ﻭﻟﺬﺍ ﺍﺧﺘﺎﺭﻩ ﺍﳌﻔﺴﺮ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﻡ ﻣﻨﻘﻄﻌﺔ ﻭﻫﻲ ﺍﻟﱵ ﲟﻌﲎ ﺑﻞ] .ﻋﻠﻤﻴﺔ[ )(٣
0
0
ﻗﻮﻟﻪ] :ﲤﺴﻜﻢ ﻭﲣﻠﺪﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺑﻠﻰ¼ ﺟﻮﺍﺏ ﻭﺇﺛﺒﺎﺕ ﳌﺎ ﻧﻔﻮﻩ ﻣﻦ ﻣﺲ ﺍﻟﻨﺎﺭ ﳍـﻢ ﺇﻻ ﺃﻳﺎﻣـﺎ ﻣﻌـﺪﻭﺩﺓ ﺃﻱ :ﺑـﺪﻟﻴﻞ ﻣـﺎ )(٤
ﺑﻌﺪﻩ ﻳﺮﻳﺪ ﺃﻥ ﺍﳋﻠﻮﺩ ﰲ ﻣﻘﺎﺑﻠﺔ ﻗﻮﳍﻢ½ :ﺇﻻ ﺃﻳﺎﻣﺎ ﻣﻌﺪﻭﺩﺓ¼ ﻭﻫﻮ ﺗﻘﺮﻳﺮ ﺣﺴﻦ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺳﻴﺌﺔ ﺷﺮﻛﺎ[ ﺃﺧﺬﻩ ﳑﺎ ﺑﻌﺪﻩ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﰲ ﺗﻘﺮﻳﺮﻩ ﻭﻫﺬﺍ ﻣﺎ ﻋﻠﻴﻪ ﺇﲨﺎﻉ ﺍﳌﻔﺴﺮﻳﻦ") .ﻛﺮﺧﻲ"( )(٥
ﻗﻮﻟﻪ] :ﺑﺎﻹﻓﺮﺍﺩ[ ﺃﻱ :ﺃﻥ ﺍﳌﺮﺍﺩ ـﺎ ½ﺍﻟـﺸﺮﻙ¼ ﻭﻫـﻮ ﻭﺍﺣـﺪ ﻭﻗﻮﻟـﻪ½ :ﻭﺍﳉﻤـﻊ¼ ﺃﻱ :ﲨـﻊ ﺍﻟﺘـﺼﺤﻴﺢ ﺧﻄﻴﺂﺗـﻪ ﻋﻠـﻰ ﺃﻥ ﺍﳌـﺮﺍﺩ )(٦
ﺑﺎﳋﻄﻴﺂﺕ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻔﺮ ﺍﳌﺘﺠﺪﺩﺓ ﰲ ﻛﻞ ﻭﻗﺖ ﻭﺃﻭﺍﻥ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺍﺳﺘﻮﻟﺖ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺣﺎﻃﺔ ﻫﻮ ﺍﳌﻌﲎ ﺍﺎﺯﻱ ﻷـﺎ ﰲ ﺍﳊﻘﻴﻘـﺔ ﻣـﻦ ﺻـﻔﺎﺕ ﺍﻷﺟـﺴﺎﻡ ﻭﺇﱃ ﺃﻥ )(٧
ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺣﺎﻃﺔ ﻫﻲ ﺍﻹﺣﺎﻃﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻟﺬﻟﻚ ﺍﻟﻐﺮﺽ] .ﻋﻠﻤﻴﺔ[
) (٨ﻗﻮﻟﻪ] :ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ[ ﺃﻱ :ﻓﻼ ﺗﺒﻘﻰ ﻟﻪ ﺣﺴﻨﺔ ﻭﻗﻮﻟﻪ½ :ﺑﺄﻥ ﻣﺎﺕ ﻣﺸﺮﻛﺎ¼ ﺃﻱ :ﻷﻥ ﻏﲑﻩ ﻭﺇﻥ ﱂ ﻳﻜـﻦ ﻟـﻪ ﺳـﻮﻯ ﺗـﺼﺪﻳﻖ ﻗﻠﺒـﻪ
ﻭﺇﻗﺮﺍﺭ ﻟﺴﺎﻧﻪ ﱂ ﲢﻂ ﺍﳋﻄﻴﺌﺔ ﺑﻪ ﺃﻱ :ﱂ ﺗﺴﺪ ﻋﻠﻴﻪ ﲨﻴﻊ ﻃﺮﻕ ﺍﳉﻨﺔ ﲞﻼﻑ ﺍﻟﻜﻔـﺮ ﻓﺈﻧـﻪ ﻳـﺴﺪ ﻋﻠـﻰ ﺻـﺎﺣﺒﻪ ﲨﻴـﻊ ﻃﺮﻗﻬـﺎ.
)"ﲨﻞ"(
) (٩ﻗﻮﻟﻪ] :ﻭﻗﻠﻨﺎ[ ﻗﺪﺭ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﲨﻠﺔ ½ﻻ ﺗﻌﺒﺪﻭﻥ¼ ﰲ ﳏﻞ ﻧﺼﺐ ﻣﻘﻮﻝ ﻟﻘﻮﻝ ﳏـﺬﻭﻑ ﻭﺫﻟـﻚ ﺍﻟﻘـﻮﻝ ﰲ ﳏـﻞ ﻧـﺼﺐ
ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﻓﺎﻋﻞ ½ﺃﺧﺬﻧﺎ¼") .ﺻﺎﻭﻱ"(
) (١٠ﻗﻮﻟﻪ] :ﺧﱪ ﲟﻌﲎ ﺍﻟﻨﻬﻲ[ ﻭﻫﻮ ﺃﺑﻠﻎ ﻣﻦ ﺻﺮﻳﺢ ﺍﻟﻨﻬﻲ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﻻﻋﺘﻨﺎﺀ ﺑﺸﺎﻥ ﺍﳌﻨـﻬﻰ ﻋﻨـﻪ ﻭﺗﺄﻛـﺪ ﻃﻠـﺐ ﺍﻣﺘﺜﺎﻟـﻪ ﺣـﱴ ﻛﺄﻧـﻪ
ﺍﻣﺘﺜﻞ ﻭﺃﺧﱪ ﻋﻨﻪ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
٣٧
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2
وذي اﻟْ ُ ْ ٰ ﴾ اﻟﻘﺮاﺑﺔ ﻋﻄﻒ ﻋ اﻟﻮاﻟﺪﻳﻦ ﴿ َو ْاﻟ َ ٰﺘ ٰ ﻳﻦ ِ ْ َ ً
إﺣﺴﺎﻧﺎ﴾ ﺑﺮا)ِ ﴿ (٣ و ﻗﺮئ ﻻ ﺗﻌﺒﺪوا ﴿َو﴾ أﺣﺴﻨﻮا ﴿ ِ ْ َ ِ َ
ﺑﺎﻟﻮاﻟﺪ ْ ِ
)(٤ )(٢ )(١
ِِ
ﻟﻠﻨﺎس﴾ ﻗﻮﻻ)﴿ (٥ﺣﺴًﻨﺎ﴾ ﻣﻦ اﻷﻣﺮ ﺑﺎﳌﻌﺮوف واﻟﻨﻬﻲ ﻋﻦ اﳌﻨﻜﺮ و ا ﻟﺼﺪق ﰲ ﺷﺄ ن ﳏﻤﺪ ﺻ اﷲ َو ْ َ ٰ
اﻟﻤﺴ ِﻜ ْ ِ َو ُﻗ ْ ُ ْ
ﻮﻟﻮا ِ ِ
ﻮة ﴾ﻮة َو ُﺗـﻮا اﻟﺰﻛ ٰ َ ﻋﻠﻴﻪ وﺳﻠﻢ وا ﻟﺮﻓﻖ ﺑﻬﻢ ،وﰲ ﻗﺮاءة ﺑﻀﻢ اﳊﺎء وﺳﻜﻮن اﻟﺴﲔ ﻣﺼﺪر وﺻﻒ ﺑﻪ ﻣﺒﺎ ﻟﻐﺔ ﴿ َ ِ ْ ُ
وأﻗﻴﻤﻮااﻟﺼﻠ ٰ َ
:ﺃﻱ ﺑﺎﳌﻴﺜﺎﻕ١٢ .ﻙ
ﻗﻠﻴﻼ ْ ُْ
ﻣﻨﻜﻢ )َ (٨و َ ْ ُْ
أﻧﺘﻢ ﻓﻘﺒﻠﺘﻢ ذﻟﻚ ﴿ ُﺛﻢ َ َﺗﻮﻟ ْ ُ ْ
ﺘﻢ﴾ أﻋﺮﺿﺘﻢ ﻋﻦ اﻟﻮﻓﺎء ﺑﻪ ،ﻓﻴﻪ اﻟﺘﻔﺎت) (٧ﻋﻦ اﻟﻐﻴﺒﺔ واﳌﺮاد آﺑﺎؤﻫﻢ ﴿ ِإﻻ َ ِ ْ ً )(٦
ﺴﻔﻜﻮن ِ َ ٓ َ ُ ْ
دﻣـﺎءﻛﻢ﴾ ﺗﺮﻳﻘﻮـﺎ ﺑﻘﺘـﻞ ﺑﻌـﻀﻜﻢ ﻣﻴﺜﺎﻗﻜﻢ﴾ وﻗﻠﻨﺎ ﴿ َﻻ َ ْ ِ ُ ْ َ
أﺧﺬﻧﺎ ِ ْ َ َ ُ ْ
ﻌﺮﺿﻮن ) ﴾(۸۳ﻋﻨﻪ ﻛﺂﺑﺎﺋﻜﻢ ﴿َو إ ِذْ َ َ ْ َ
ُّﻣ ْ ِ ُ ْ َ
)(١١ )(١٠ )(٩
ﻗﻮﻟﻪ] :ﻭﻗﺮﺉ ﻻ ﺗﻌﺒﺪﻭﺍ[ ﺃﻱ :ﺑﺼﺮﻳﺢ ﺍﻟﻨﻬﻲ ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺷﺎﺫﺓ ﻭﻧﺒﻪ ﺍﳌﻔﺴﺮ ﻋﻠﻰ ﺷﺬﻭﺫﻫﺎ ﺑﻘﻮﻟﻪ½ :ﻭﻗﺮﺉ¼ ﻋﻠﻰ ﻗﺎﻋﺪﺗﻪ ﺃﻧﻪ ﻳﺸﲑ )(١
ﻟﻠﺴﺒﻌﻴﺔ ﺑﻘﻮﻟﻪ½ :ﻭﰲ ﻗﺮﺍﺀﺓ¼ ﻭﺍﻟﺸﺎﺫﺓ ﺑﻘﻮﻟﻪ½ :ﻭﻗﺮﺉ¼ ﻭﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺃﻏﻠﺒﻴﺔ ﰲ ﻛﻼﻣﻪ ﻭﺳﻴﺄﰐ ﺃﻧﻪ ﳜﺎﻟﻔﻬﺎ ﰲ ﻣﻮﺍﺿﻊ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﺃﺣﺴﻨﻮﺍ[ ﻗﺪﺭ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﻋﻄﻒ ﺍﳉﻤﻞ ﻋﻠﻰ ﲨﻠﺔ ½ﻻ ﺗﻌﺒﺪﻭﻥ¼ ﻭﺃﰐ ﲝﻖ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻋﻘـﺐ ﺣـﻖ ﺍﷲ ﺗﻌـﺎﱃ )(٢
ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺁﻛﺪ ﺍﳊﻘﻮﻕ ﺑﻌﺪ ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺃﹶﻥِ ﺍﺷﻜﹸﺮ ﻟِﻲ ﻭﻟِﻮﺍﻟِﺪﻳﻚ]﴾ﻟﻘﻤـﺎﻥ [١٤ :ﻓﺈﻤـﺎ ﺍﻟـﺴﺒﺐ ﰲ ﻭﺟـﻮﺩ
ﺍﻟﺸﺨﺺ ﻭﳚﺐ ﺑﺮﳘﺎ ﻭﻟﻮ ﻛﺎﻓﺮﻳﻦ") .ﺻﺎﻭﻱ"(
) (٣ﻗﻮﻟﻪ] :ﺑﺮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﻫﻮ ﺍﻹﺣﺴﺎﻥ ﺍﻟﻠﻐﻮﻱ ﲟﻌﲎ ﺿﺪ ﺍﻹﺳﺎﺀﺓ ﻻ ﺍﻟﻌﺮﰲ ﲟﻌﲎ ﺇﻳﺘﺎﺀ ﺍﳌﺎﻝ] .ﻋﻠﻤﻴﺔ[
0
0
) (٤ﻗﻮﻟﻪ] :ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪﻳﻦ[ ﻷﻥ ﺣﻖ ﺍﻟﻘﺮﺍﺑـﺔ ﺗـﺎﺑﻊ ﳊـﻖ ﺍﻟﻮﺍﻟـﺪﻳﻦ ﻭﺍﻹﺣـﺴﺎﻥ ﺇﻟـﻴﻬﻢ ﺇﳕـﺎ ﻫـﻮ ﺑﻮﺍﺳـﻄﺔ ﺍﻟﻮﺍﻟـﺪﻳﻦ") .ﲨـﻞ"،
"ﺻﺎﻭﻱ"(
) (٥ﻗﻮﻟﻪ] :ﻗﻮﻻ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﺣﺴﻨﺎ¼ ﺻﻔﺔ ﳌﻮﺻﻮﻑ ﳏﺬﻭﻑ") .ﺻﺎﻭﻱ"(
) (٦ﻗﻮﻟﻪ] :ﻓﻘﺒﻠﺘﻢ ﺫﻟﻚ[ ﻗﺪﺭ ½ﺫﻟﻚ¼ ﻟﻴﻌﻄﻒ ﻋﻠﻴﻪ ﻗﻮﻟﻪ½ :ﰒ ﺗﻮﻟﻴﺘﻢ¼") .ﺻﺎﻭﻱ"(
) (٧ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ ...ﺇﱁ[ ﻭﺣﻜﻤﺘﻪ ﺍﻻﺳﺘﻠﺬﺍﺫ ﻟﻠﺴﺎﻣﻊ ﻭﻋﺪﻡ ﺍﳌﻠﻞ ﻣﻨﻪ ﻓﺈﻥ ﺍﻻﻟﺘﻔﺎﺕ ﻣﻦ ﺍﶈﺴﻨﺎﺕ ﻟﻠﻜﻼﻡ") .ﺻﺎﻭﻱ"(
) (٨ﻗﻮﻟﻪ] :ﺇﻻ ﻗﻠﻴﻼ ﻣﻨﻜﻢ[ ﻭﻫﻮ ﻣﻦ ﺃﻗﺎﻡ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻋﻠﻰ ﻭﺟﻬﻬﺎ ﻗﺒﻞ ﺍﻟﻨﺴﺦ ﻭﻣﻦ ﺃﺳﻠﻢ ﻣﻨﻬﻢ ﻛـ½ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﺳـﻼﻡ ﻭﺃﺿـﺮﺍﺑﻪ ﻋﻠـﻴﻬﻢ
ﺍﻟﺮﺿﻮﺍﻥ¼") .ﻛﺮﺧﻲ"(
) (٩ﻗﻮﻟﻪ] :ﻛﺂﺑﺎﺋﻜﻢ[ ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﻟﻌﻄﻒ ﻟﻠﻤﻐﺎﻳﺮﺓ؛ ﻷﻥ ﻗﻮﻟﻪ﴿ :ﺛﹸﻢ ﺗ ﻮﻟﱠﻴـﺘﻢ﴾]ﺍﻟﺒﻘﺮﺓ [٦٤ :ﺧﻄﺎﺏ ﳍﻢ ﻭﺍﳌﺮﺍﺩ ﺁﺑﺎﺀ ﻫﻢ ﻭﻗﻮﻟـﻪ
﴿ﻭﺃﹶﻧﺘﻢ ﻣﻌﺮِﺿﻮﻥﹶ﴾]ﺍﻟﺒﻘﺮﺓ [٨٣ :ﺧﻄﺎﺏ ﳍﻢ ﻣﻊ ﻛﻮﻢ ﻣﺮﺍﺩﻳﻦ ﺑﺄﻧﻔـﺴﻬﻢ ﻓﻜﺄﻧـﻪ ﻗـﺎﻝ½ :ﰒ ﺗـﻮﱃ ﺁﺑـﺎﺋﻜﻢ ﻭﺗـﻮﻟﻴﺘﻢ ﺗﺒﻌـﺎ ﳍـﻢ¼.
)"ﲨﻞ"(]ﻋﻠﻤﻴﺔ[
) (١٠ﻗﻮﻟﻪ] :ﻭﺇﺫ ﺃﺧﺬﻧﺎ ...ﺇﱁ[ ﻫﻲ ﻣﺘﻀﻤﻨﺔ ﻷﺭﺑﻌﺔ ﻋﻬﻮﺩ ،ﺍﻷﻭﻝ :ﻻ ﻳﺴﻔﻚ ﺑﻌﻀﻬﻢ ﺩﻣﺎﺀ ﺑﻌﺾ ،ﺍﻟﺜﺎﱐ :ﻻ ﳜﺮﺝ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻣﻦ
ﺩﻳﺎﺭﻫﻢ ،ﺍﻟﺜﺎﻟﺚ :ﻻ ﻳﺘﻈﺎﻫﺮ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺑﺎﻹﰒ ﻭﺍﻟﻌﺪﻭﺍﻥ ،ﺍﻟﺮﺍﺑﻊ :ﺇﻥ ﻭﺟﺪ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺃﺳﲑﺍ ﻓﺪﺍﻩ ﻭﻟﻮ ﲜﻤﻴﻊ ﻣﺎ ﳝﻠـﻚ.
)"ﺻﺎﻭﻱ"(
) (١١ﻗﻮﻟﻪ] :ﻣﻴﺜﺎﻗﻜﻢ[ ﺃﻱ :ﻣﻴﺜﺎﻕ ﺁﺑﺎﺋﻜﻢ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻓﺈﻥ ﻫﺬﺍ ﺧﻄﺎﺏ ﻟﻘﺮﻳﻈﺔ ﻭﺑﲏ ﺍﻟﻨﻀﲑ ﺍﻟﻜﺎﺋﻨﲔ ﰲ ﺯﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﺻﺎﻭﻱ"(
٣٨
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Madinah Gift Centre
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رﺗﻢ﴾ ﻗﺒﻠﺘﻢ ذﻟﻚ اﳌﻴﺜﺎ ق ﴿ َ َ ْ ُ ْ
وأﻧﺘﻢ ِﻛﻢ﴾ ﻻ ﳜﺮج ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﻣﻦ داره ﴿ ُﺛﻢ أَ ْ َ ْ ُ ْ دﻳﺎر ُ ْ ﻣﻦ ِ َ ﺟﻮن أَ ْ ُ َ ُ ْ
ﻔﺴﻜﻢ ْ وﻻ ﺗُ ْ ِ ُ ْ َ
ﺑﻌﻀﺎ)َ َ ﴿ (١
)(٢
ﺟﻮن َ ِ ْ ًﻘﺎ ْ ُ ْ
ﻣﻨﻜﻢ ﻔﺴﻜﻢ﴾ ﺑﻘﺘﻞ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ ﴿ َوﺗ ُ ْ ِ ُ ْ َ ﺆﻻ ِٓء َ ْ ُ ُ ْ َ
ﻘﺘﻠﻮن أَ ْ ُ َ ُ ْ ﺪون ) ﴾(۸۴ﻋ أﻧﻔﺴﻜﻢ ﴿ُﺛﻢ أَ ﻧ ْـ ُ ْ
ﺘﻢ﴾ ﻳﺎ)َ ُ ﴿ (٤ َ ْﺸ َ ُ ْ َ
)(٣
اﺟ ُ ْـﻢ﴾ ﺗﻨﻘﺬوﻫﻢ ﻣﻦ اﻷﺳﺮ ﺑﺎﳌﺎل أو ﻏﲑه وﻫﻮ ﳑﺎ ﻋﻬﺪ إﻟﻴﻬﻢ ﴿ َو َُﻮ﴾ أي :اﻟـﺸﺄن ﴿ ُﻣـ َ ٌم َﻋﻠ ْ ُ ْ
َـﻴﻜﻢ إ ِ ْ َ ُ
)(١٢ )(١١ )(١٠ )(٩
ﻣﺘﺼﻞ ﺑﻘﻮﻟﻪ وﲣﺮﺟﻮن واﳉﻤﻠﺔ ﺑﻴﻨﻬﻤﺎ اﻋﱰاض :أي :ﻛﻤﺎ ﺣﺮم .............................................
:ﻣﺘﻌﻠﻖ ﲟﺤﺮﻡ١٢ .
ﻗﻮﻟﻪ] :ﺑﻘﺘﻞ ﺑﻌﻀﻜﻢ ﺑﻌﻀﺎ[ ﺃﻱ :ﻷﻥ ﻣﻦ ﺃﺭﺍﻕ ﺩﻡ ﻏﲑﻩ ﻓﻜﺄﳕـﺎ ﺃﺭﺍﻕ ﺩﻡ ﻧﻔـﺴﻪ ﻓﻬـﻮ ﻣـﻦ ﺑـﺎﺏ ﺍـﺎﺯ ﺑـﺄﺩﱏ ﻣﻼﺑـﺴﺔ ﺃﻭ ﻷﻧـﻪ )(١
ﻳﻮﺟﺒﻪ ﻗﺼﺎﺻﺎ ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺇﻃﻼﻕ ﺍﻟﺴﺒﺐ ﻋﻠﻰ ﺍﳌﺴﺒﺐ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻗﺒﻠﺘﻢ ﺫﻟﻚ ﺍﳌﻴﺜﺎﻕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺍﻹﻗﺮﺍﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺮﺿﺎ ﺑﺎﻷﻣﺮ ﻭﺍﻟﺼﱪ ﻋﻠﻴﻪ ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﻹﻗﺮﺍﺭ ﳎﺎﺯﺍ. )(٢
)"ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ[ ﻭﺷﻬﺎﺩﺓ ﺍﳌﺮﺀ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻔﺴﺮ ﺑﺎﻹﻗﺮﺍﺭ ﻓﻴﻜﻮﻥ ﺍﻟﻌﻄﻒ ﻟﻠﺘﺄﻛﻴـﺪ ﻭﺑﻌـﻀﻬﻢ ﺟﻌﻠـﻪ ﻟﻠﺘﺄﺳـﻴﺲ ﲝﻤـﻞ ½ ﰒ )(٣
ﺃﻗﺮﺭﰎ¼ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﻣﻦ ﺁﺑﺎﺋﻬﻢ ﻭﲪﻞ ½ﻭﺃﻧﺘﻢ ﺗﺸﻬﺪﻭﻥ¼ ﻋﻠﻰ ﺷﻬﺎﺩﻢ ﻋﻠﻰ ﺁﺑﺎﺋﻬﻢ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
0
0
ﻗﻮﻟﻪ] :ﻳﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻭﺍﳉﻤﻠﺔ ﻣﻌﺘﺮﺿﺔ ﺑﲔ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﱪ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺇﺩﻏﺎﻡ ﺍﻟﺘﺎﺀ ﰲ ﺍﻷﺻﻞ[ ﺃﻱ :ﻗﺒﻞ ﻗﻠﺒﻬﺎ ﻇﺎﺀ ﻭﺍﻷﺻﻞ ﺗﺘﻈﺎﻫﺮﻭﻥ ﺑﺘﺎﺀﻳﻦ ﺍﻷﻭﱃ ﺣـﺮﻑ ﺍﳌـﻀﺎﺭﻋﺔ ﻭﺍﻟﺜﺎﻧﻴـﺔ ﺗـﺎﺀ ﺍﻟﺘﻔﺎﻋـﻞ )(٥
ﻓﺎﺟﺘﻤﻊ ﻣﺜﻼﻥ ﻭﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﺛﻘﻴﻞ ﻓﺨﻔﻒ ﺑﺈﺩﻏﺎﻡ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﻈﺎﺀ ﻓﺼﺎﺭ ﺍﻟﻠﻔﻆ ﺑﻈﺎﺀ ﻣﺸﺪﺩﺓ ﻭﺍﺧﺘﲑ ﺍﻹﺩﻏـﺎﻡ ﻋﻠـﻰ ﺍﳊـﺬﻑ ﻟﻘـﺮﺏ
ﺍﳌﺨﺮﺟﲔ ﻭﻟﻜﻮﻥ ﺍﻟﺜﺎﱐ ﺃﻗﻮﻯ ﻣﻦ ﺍﻷﻭﻝ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺗﺘﻌﺎﻭﻧﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻈﻬﺮ ﺍﻟﺬﻱ ﻳﻨﺒﺊ ﻋﻦ ﺍﻟﻘﻮﺓ ﻭﺇﳕﺎ ﲰﻲ ﺍﻟﻈﻬﺮ ﺍﻟـﺬﻱ ﰲ ﻣﻘﺎﺑﻠـﺔ ﺍﻟـﺒﻄﻦ ﰲ ﺍﻹﻧـﺴﺎﻥ )(٦
ﻭﻏﲑﻩ ﻷﻥ ﻗﻮﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻭﻏﲑﻩ ﺇﳕﺎ ﻫﻮ ﺑﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﳌﻌﺼﻴﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻹﰒ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻖ ﺻﺎﺣﺒﻪ ﺍﻟﺬﹼﻡ ﻭﺍﻟﻠﻮﻡ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺍﻟﻈﻠﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﺪﻭﺍﻥ ﺃﺧﺺ ﻣﻦ ﺍﻹﰒ ﻓﺎﻟﻌﻄﻒ ﻣﻦ ﻋﻄﻒ ﺍﳋﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺗﻨﻘﺬﻭﻫﻢ[ ﺗﻔﺴﲑ ﺑﺎﻟﻼﺯﻡ ﻓﻔﻲ ﺍﳌﺨﺘﺎﺭ ﻓﺪﺍﻩ ﻭﻓﺎﺩﺍﻩ ﺃﻋﻄﻰ ﻓﺪﺍﺀﻩ ﻓﺎﻧﻘﺬﻩ ﻭﻗﻮﻟﻪ½ :ﺃﻭ ﻏﲑﻩ¼ ﻛﺎﻟﺮﺟﺎﻝ") .ﲨﻞ"( )(٩
) (١٠ﻗﻮﻟﻪ] :ﻏﲑﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻔﺪﺍﺀ ﻏﲑ ﳐﺘﺺ ﺑﺎﳌﺎﻝ ﻛﻤﺎ ﻫﻮ ﺍﻟﺸﺎﺋﻊ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺑﻞ ﻳﺸﻤﻞ ﻏﲑﻩ ﻛﺎﻟﺮﺟﺎﻝ] .ﻋﻠﻤﻴﺔ[
) (١١ﻗﻮﻟﻪ] :ﳑﺎ ﻋﻬﺪ ﺇﻟﻴﻬﻢ[ ﺃﻱ :ﻗﻮﻟﻪ½ :ﻭﺇﻥ ﻳﺄﺗﻮﻛﻢ ﺃﺳﺎﺭﻯ ...ﺇﱁ¼ ﻣﻦ ﲨﻠﺔ ﺍﳌﻴﺜﺎﻕ ﺍﳌـﺄﺧﻮﺫ ﻋﻠـﻴﻬﻢ ﻓﻬـﻮ ﻣﻌﻄـﻮﻑ ﰲ ﺍﳌﻌـﲎ
ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﻻ ﺗﺴﻔﻜﻮﻥ ﺩﻣﺎﺀﻛﻢ¼ ﻟﻜﻨﻪ ﺍﻵﻥ ﺍﻋﺘـﺮﺍﺽ ﺑـﲔ ﺍﳌﺘﻌـﺎﻃﻔﲔ؛ ﻷﻥ ﻗﻮﻟـﻪ½ :ﻭﻫـﻮ ﳏـﺮﻡ ...ﺇﱁ¼ ﺣـﺎﻝ ﻣﻌﻄﻮﻓـﺔ ﻋﻠـﻰ
ﺍﳊﺎﻝ ﺃﻋﲏ ﺗﻈﺎﻫﺮﻭﻥ ...ﺇﱁ") .ﲨﻞ"(
) (١٢ﻗﻮﻟﻪ] :ﺍﻟﺸﺎﻥ[ ﻟﻌﺪﻡ ﺍﳌﺮﺟﻊ ﻭﻓﺎﺋﺪﺗﻪ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺗﻌﻈﻴﻢ ﺍﳌﺨﱪ ﻋﻨﻪ ﻭﺗﻔﺨﻴﻤﻪ] .ﻋﻠﻤﻴﺔ[
٣٩
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:ﺃﻱ ﻋﺎﻫﺪﻭﺍ١٢ .ﻙ
ﺰرج ،ﻓﻜﺎن ﻛﻞ ﻓﺮﻳﻖ ﻳﻘﺎﺗﻞ ﻣﻊ ﺣﻠﻔﺎﺋﻪ وﳜـﺮب دﻳـﺎرﻫﻢ
واﻟﻨﻀﲑ اﳋ َ
ُ ، اﻷوس
َ ﻮا ﺮﻳﻈﺔ) (١ﺣﺎﻟﻔ
ﺗﺮك اﻟﻔﺪاء وﻛﺎﻧﺖ ﻗ ُ
= ﻫﻮ ﺣﻲ ﻣﻦ ﺍﻷﻧﺼﺎﺭ١٢ .ﻙ
وﳜـﺮﺟﻬﻢ ﻓــﺈذا أﺳـﺮوا ﻓــﺪوﻫﻢ ،وﻛــﺎﻧﻮا إذا ﺳــﺌﻠﻮا ﻟــﻢ ﺗﻘــﺎﺗﻠﻮﻢ وﺗﻔــﺪوﻢ ﻗــﺎﻟﻮا أﻣﺮﻧــﺎ ﺑﺎﻟﻔــﺪاء ﻓﻴﻘــﺎل ﻓﻠــﻢ ﺗﻘــﺎﺗﻠﻮﻢ،
ﺑﺒﻌﺾ﴾ وﻫﻮ
ون ِ َ ْ ٍ ﺑﺒﻌﺾ ا ْﻜ ِٰﺘﺐ ﴾ وﻫﻮ اﻟﻔﺪاء ﴿ َ َوﺗﻜْ ُ ُ ْ َ ﻓﻴﻘﻮﻟﻮن ﺣﻴﺎء أن ﺗﺴﺘﺬل ﺣﻠﻔﺎؤﻧﺎ ﻗﺎل ﺗﻌﺎﱃَ ْ ُ ِ ْ ُ َ َ ﴿ :
أﻓﺘﺆﻣﻨﻮن ِ َ ْ ِ
)(٢
ﻗﻮﻟﻪ] :ﻭﻛﺎﻧﺖ ﻗﺮﻳﻈﺔ ...ﺇﱁ[ ﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻓﺮﻗﺘﺎﻥ ﰲ ﺍﳌﺪﻳﻨﺔ ﻭﻫﻢ ﺍﻷﻧـﺼﺎﺭ ﻭﻛـﺎﻥ ﺑﻴﻨـﻬﻤﺎ ﻋـﺪﺍﻭﺓ ﻭﱂ ﻳﺮﺳـﻞ )(١
ﳍﻢ ﻧﱯ ﻏﲑ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻣﺎ ﻗﺮﻳﻈﺔ ﻭﺑﻨﻮ ﺍﻟﻨﻀﲑ ﻓﻜﺎﻧﻮﺍ ﻣﻜﻠﻔﲔ ﺑﺸﺮﻳﻌﺔ ﻣﻮﺳﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ
ﻭﻛﺎﻧﻮﺍ ﺃﺫﻻﺀ ﻓﺎﺳﺘﻌﺰ ﻗﺮﻳﻈﺔ ﺑﺎﻷﻭﺱ ﻭﺑﻨﻮ ﺍﻟﻨﻀﲑ ﺑﺎﳋﺰﺭﺝ ﻓﻜﺎﻥ ﺇﺫﺍ ﺍﻗﺘﺘﻞ ﺍﻷﻭﺱ ﻣﻊ ﺍﳋﺰﺭﺝ ﻗﺎﺗـﻞ ﻣـﻊ ﻛـﻞ ﺣﻠﻔـﺎﺅﻩ ﻓـﺈﺫﺍ ﺃﺳـﺮ
0
0
ﺣﻠﻔﺎﺀ ﻗﺮﻳﻈﺔ ﺃﺳﲑﺍ ﻣﻦ ﺑﲏ ﺍﻟﻨﻀﲑ ﺍﻓﺘﺪﺍﻩ ﻗﺮﻳﻈﺔ ﻭﺑﺎﻟﻌﻜﺲ ﻓﺈﺫﺍ ﺳﺌﻠﻮﺍ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﺃﺟﺎﺑﻮﺍ ﺑﺄﻢ ﻗﺎﺗﻠﻮﺍ ﺧﺸﻴﺔ ﺃﻥ ﻳﺴﺘﺬﻝ ﻣﻦ ﺍﺳـﺘﻌﺰﻭﺍ
ﺑﻪ ﻭﻋﻦ ﺍﻟﻔﺪﺍﺀ ﺃﺟﺎﺑﻮﺍ ﺑﺄﻧﻨﺎ ﺃﻣﺮﻧﺎ ﺑﻪ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻫﻮ ﺍﻟﻔﺪﺍﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺒﻌﺾ ﺍﳌﺒﻬﻢ ﻫﻮ ﺍﻟﺒﻌﺾ ﺍﳌﻌﲔ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﳝﻨﻌﻮﻥ ﻣﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻨﺼﺮﺓ ﺃﺧﺺ ﻣﻦ ﺍﳌﻌﺎﻭﻧﺔ ﻷﻥ ﺍﻟﻨﺼﺮﺓ ﳐﺘﺼﺔ ﺑﺪﻓﻊ ﺍﻟﻀﺮﺭ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﺗﺒﻌﻨﺎﻫﻢ ﺭﺳﻮﻻ ...ﺇﱁ[ ﻇﺎﻫﺮﻩ ﺃﻧﻪ ﻻ ﳚﺘﻤﻊ ﺭﺳﻮﻻﻥ ﰲ ﺯﻣﻦ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﻛﺬﻟﻚ ﻓﺈﻥ ﺳـﻴﺪﺍﻧﺎ ﺯﻛﺮﻳـﺎ ﻭﳛـﲕ ﰲ ﺯﻣـﻦ )(٤
ﻭﺍﺣﺪ ﻭﻛﺬﺍ ﺳﻴﺪﺍﻧﺎ ﺩﺍﻭﺩ ﻭﺳﻠﻴﻤﺎﻥ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠـﻴﻬﻢ ﺃﲨﻌـﲔ .ﻭﻭﺭﺩ ﺃـﻢ ﻗﺘﻠـﻮﺍ ﺳـﺒﻌﲔ ﻧﺒﻴـﺎ ﰲ ﻳـﻮﻡ ﻭﺍﺣـﺪ ﻭﺃﻗـﺎﻣﻮﺍ
ﺳﻮﻗﻬﻢ ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﻣﺮﺍﺩ ﺍﻟﺘﺒﻊ ﰲ ﺍﻟﻌﻤﻞ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻓﻜﻞ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺑﲔ ﺳﻴﺪﺍﻧﺎ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻢ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻳﻌﻤﻠـﻮﻥ
ﺑﺎﻟﺘﻮﺭﺍﺓ ﺑﻮﺣﻲ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﻋﻠﻤﺖ ﺫﻟﻚ ﻓﺎﳌﻨﺎﺳﺐ ﻟﻠﻤﻔﺴﺮ ﺃﻥ ﻳﻘﻮﻝ ﺃﻱ :ﺃﺗﺒﻌﻨﺎ ﺑﻌﻀﻬﻢ ﺑﻌـﻀﺎ ﰲ ﺍﻟﻌﻤـﻞ ﺑـﺎﻟﺘﻮﺭﺍﺓ ﻛـﺎﻧﻮﺍ ﰲ
ﺯﻣﻦ ﻭﺍﺣﺪ ﺃﻭﻻ .ﻭﻋﺪﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﺍﻟﺬﻳﻦ ﺑﲔ ﺳﻴﺪﺍﻧﺎ ﻣﻮﺳﻰ ﻭﻋﻴﺴﻰ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ﺳﺒﻌﻮﻥ ﺃﻟﻔـﺎ ﻭﻗﻴـﻞ
ﺃﺭﺑﻌﺔ ﺁﻻﻑ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭ ﺍ ٰﺗﻴﻨﺎ ﻋﻴﺴﻰ[ ﺧﺼﻪ ﺑﺎﻟﺬﻛﺮ ﻭﺇﻥ ﻛﺎﻥ ﺩﺍﺧﻼ ﰲ ﻗﻮﻟﻪ½ :ﻭﻗﻔﻴﻨﺎ ﻣﻦ ﺑﻌـﺪﻩ ﺑﺎﻟﺮﺳـﻞ¼ ﻟﻌﻈـﻢ ﺷـﺮﻓﻪ ﻭﻣﺰﻳﺘـﻪ ﻭﻟﻜﻮﻧـﻪ ﺭﺳـﻮﻻ )(٥
ﻣﺴﺘﻘﻼ ﺑﺸﺮﻉ ﳜﺼﻪ؛ ﻷﻧﻪ ﻧﺴﺦ ﺑﻌﺾ ﻣﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻟﻠﺮﺩ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﺣﻴﺚ ﺍﺩﻋﻮﺍ ﺃﻢ ﻗﺘﻠﻮﻩ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﳌﻌﺠﺰﺍﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻓﺴﺮ ﺍﻟﺒﻴﻨﺎﺕ ﺑﺎﻹﳒﻴﻞ ﻧﻈﺮﺍ ﺇﱃ ﻣﻌﻬﻮﺩﻳﺔ ﺍﻹﺗﻴﺎﻥ ﻣﻊ ﺍﻟﻜﺘﺎﺏ ﻭﺟﻪ ﺍﻟـﺮﺩ ﺃﻥ ﺇﻃـﻼﻕ )(٦
ﺍﻟﺒﻴﻨﺎﺕ ﻋﻠﻰ ﺍﻹﳒﻴﻞ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[
٤٠
www.madinah.in
Madinah Gift Centre
2
اﻟﻘﺪس﴾ ﻣﻦ إﺿﺎﻓﺔ اﳌﻮﺻﻮف إﱃ اﻟﺼﻔﺔ أي :اﻟﺮوح اﳌﻘﺪﺳﺔ ﺟﱪﻳﻞ) (١ﻟﻄﻬﺎرﺗﻪ ﻳﺴﲑ ﻣﻌﻪ
)(٢
ﺑﺮوحِ ْ ُ ُ ِ ﻳﺪ ﻧ ٰ ُ﴾ ﻗﻮﻳﻨﺎه ﴿ ِ ُ ْ
﴿ َو اَ ْ
ﺑﻴﺎﻥ ﳌﺎ١٢ .ﻙ ﻙ١٢ .ﺍﻟﺴﺎﺑﻖ :ﻳﺸﲑ ﺑﺘﻘﺪﻳﺮﻩ ﺇﱄ ﲤﺎﻡ ﺍﻟﻜﻼﻡ
اﺳﺘﻜْ َ ْ ُْ
ﺗﻢ﴾ ﺗﻜﱪﺗﻢ ﻔﺴﻜﻢ﴾ ﻣﻦ اﳊﻖ ﴿ ْ َ
)(٥ ?
رﺳﻮل ِ َﺑﻤﺎ َﻻ َﺗ ْ ۤ ٰﻮى﴾ ﲢﺐ)﴿ (٤أَ ْ ُ ُ ُُ ﻠﻤﺎ َ ٓ َ ُْ
ﺟﺎءﻛﻢ َ ُ ْ ٌ ۢ ﺣﻴﺚ ﺳﺎر ﻓﻠﻢ ﺗﺴﺘﻘﻴﻤﻮا ﴿ َأﻓَ ُ َ
)(٣
ﺃﻱ ﻣﻦ ﺍﻟﺮﺳﻞ ﺍﻟﺪﺍﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺭﺳﻮﻝ ١٢ .ﻙ
ﻛﺬﺑﺘﻢ﴾ ﻛﻌﻴ ﴿ َو َ ِ ْ ًﻘﺎ َ ْ ُ ُ ْ َ
ﻘﺘﻠﻮن ﻋﻦ ا ﺗﺒﺎﻋﻪ ﺟﻮاب ﻛﻠﻤﺎ وﻫﻮ ﳏﻞ اﻻﺳﺘﻔﻬﺎم واﳌﺮاد ﺑﻪ اﻟﺘﻮﺑﻴﺦ ﴿ َﻓ َ ِ ْ ًﻘﺎ﴾ ﻣﻨﻬﻢ ﴿ َ ْ ُ ْ
? )(٦
ﻏﻠٌﻒ﴾ ﲨـﻊ ) ﴾(۸۷اﳌﻀﺎر ع ﳊﻜﺎﻳﺔ اﳊﺎل اﳌﺎﺿﻴﺔ :أي :ﻗﺘﻠﺘﻢ ﻛـ½زﻛﺮﻳﺎ و ﳛﲕ¼ ﴿ َ َ ُ ْ
وﻗﺎﻟﻮا﴾ ﻟﻠﻨﺒﻲ اﺳﺘﻬﺰاء ﴿ ُ ُ ْ ُ َ
ﻗﻠﻮﺑﻨﺎ ُ ْ )(٨ )(٧
ﻗﻮﻟﻪ] :ﺟﱪﻳﻞ[ ﻭﺗﺴﻤﻴﺘﻪ ﺭﻭﺣﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻌﺎﺭﺓ ﳌﺸﺎﺔ ﺍﻟﺮﻭﺡ ﺍﳊﻘﻴﻘﻲ ﰲ ﺃﻥ ﻛﻼ ﺟﺴﻢ ﻟﻄﻴـﻒ ﻧـﻮﺭﺍﱐ ﻭﺃﻥ ﻛـﻼ ﻣـﺎﺩﺓ ﺍﳊﻴـﺎﺓ )(١
ﻓﺠﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﲢﻴﺎ ﺑﻪ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺭﻭﺍﺡ ﻣﻦ ﺣﻴﺚ ﺇﺗﻴﺎﻧﻪ ﺑﺎﻟﻮﺣﻲ ﻭﺍﻟﻌﻠﻮﻡ ﻭﺍﻟـﺮﻭﺡ ﲢﻴـﺎ ﺑـﻪ ﺍﻷﺑـﺪﺍﻥ ﻭﺍﻷﺟـﺴﺎﺩ .ﻭﻗﻮﻟـﻪ:
½ﻟﻄﻬﺎﺭﺗﻪ¼ ﺃﻱ :ﻋﻦ ﳐﺎﻟﻔﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺷﻲﺀ ﻣﺎ ﴿ﻻ ﻳﻌﺼﻮﻥﹶ ﺍﻟﻠﱠﻪ ﻣﺎ ﺃﹶﻣﺮﻫﻢ...﴾ﺍﻵﻳﺔ ]ﺍﻟﺘﺤﺮﱘ") .[٦ :ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻳﺴﲑ ﻣﻌﻪ ...ﺇﱁ[ ﻓﻠﻢ ﻳﻔﺎﺭﻗﻪ ﺣﱴ ﺻﻌﺪ ﺑﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻮ ﺍﺑﻦ ﺛﻼﺙ ﻭﺛﻼﺛﲔ ﺳﻨﺔ .ﻭﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻮﺟﻪ ﺗﺄﻳﻴﺪﻩ") .ﲨﻞ"( )(٢
ﻗﻮﻟﻪ] :ﻓﻠﻢ ﺗﺴﺘﻘﻴﻤﻮﺍ[ ﻫﺬﺍ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺴﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻣﻦ ﻗﻮﻟﻪ ﴿ﻭﻟﹶﻘﹶﺪ ﺁﺗﻴﻨﺎ ﻣﻮﺳﻰ ﺍﻟﹾﻜِﺘﺎﺏ...﴾ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ [٨٧ :ﻭﻫﺬﺍ ﻛﻨﺎﻳﺔ )(٣
ﻋﻦ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﻘﺘﻞ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻗﺒﺎﺋﺤﻬﻢ ﻭﻋﻨﺎﺩﻫﻢ ﻭﺃﻳﻀﺎ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﺃﹶﻓﹶﻜﹸﻠﱠﻤﺎ ﺟـﺎﺀﻛﹸﻢ ﺭﺳـﻮ ﹲﻝ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘـﺮﺓ:
0
0
[٨٧ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻘﺪﺭ ﻓﻜﺄﻧﻪ ﻗﻴﻞ½ :ﻓﻠﻢ ﺗـﺴﺘﻘﻴﻤﻮﺍ ﻓﺎﺳـﺘﻜﱪﰎ ﻛﻠﻤـﺎ ﺟـﺎﺀ ﻛـﻢ ﺭﺳـﻮﻝ ...ﺇﱁ¼ ﻭﺗﻮﺳـﻴﻂ ﺍﳍﻤـﺰﺓ ﺑـﲔ
ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻷﺟﻞ ﺗﻮﺑﻴﺨﻬﻢ ﻋﻠﻰ ﺗﻌﻘﻴﺒﻬﻢ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﻋﺪﺩﺕ ﻋﻠﻴﻬﻢ ﺑﺎﺳﺘﻜﺒﺎﺭﻫﻢ ﺍﳌﺬﻛﻮﺭ") .ﻛﺮﺧﻲ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﲢﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻮﻯ ﻫﺎﻫﻨﺎ ﻣﻀﺎﺭﻉ ﻫﻮﻱ ﻣﻜﺴﻮﺭ ﺍﻟﻌﲔ ﻣﻦ ﺑـﺎﺏ ﻋﻠـﻢ ﲟﻌـﲎ ﺣـﺐ ﻻ ﻣـﻀﺎﺭﻉ ﻫـﻮﻯ ﻣﻔﺘـﻮﺡ )(٤
ﺍﻟﻌﲔ ﲟﻌﲎ ﺳﻘﻂ ﻭﻻ ﳜﻔﻰ ﻭﺟﻬﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﳊﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﺎ ﻣﻮﺻﻮﻟﺔ ﻭﻋﺎﺋﺪﻫﺎ ﳏﺬﻭﻑ") .ﲨﻞ"(]ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﳏﻞ ﺍﻻﺳﺘﻔﻬﺎﻡ[ ﺃﻱ :ﻓﺎﻟﺘﻘﺪﻳﺮ ½ﺍﺳﺘﻜﱪﰎ ﻛﻠﻤﺎ ﺟﺎﺀ ﻛـﻢ ﺭﺳـﻮﻝ ...ﺇﱁ¼ ﻭﻣﻌـﲎ ﻛﻮﻧـﻪ ﳏـﻞ ﺍﻻﺳـﺘﻔﻬﺎﻡ ﺃﻧـﻪ ﻫـﻮ )(٦
ﺍﳌﺴﺘﻔﻬﻢ ﻋﻨﻪ ﻭﺍﳌﻮﺑﺦ ﻋﻠﻴﻪ ﻭﺍﳌﻌﲑ ﺑﻪ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﳊﻜﺎﻳﺔ ﺍﳊﺎﻝ ﺍﳌﺎﺿﻴﺔ[ ﻭﺻﻮﺭﺎ ﺃﻥ ﻳﻘﺪﺭ ﻭﻳﻔﺮﺽ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﳌﺎﺿﻲ ﻭﺍﻗﻌﺎ ﻭﻗﺖ ﺍﻟﺘﻜﻠﻢ ﻭﳜﱪ ﻋﻨـﻪ ﺑﺎﳌـﻀﺎﺭﻉ ﺍﻟـﺪﺍﻝ )(٧
ﻋﻠﻰ ﺍﳊﺎﻝ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻗﺎﻟﻮﺍ ﻟﻠﻨﱯ ﺍﺳﺘﻬﺰﺍﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺻﺪﺭ ﻣﻦ ﻓﺮﻳﻖ ﺁﺧﺮ ﻭﺫﻟﻚ ﺍﻟﻔﺮﻳﻖ ﻫﻢ ﺍﳌﻌﺎﺻﺮﻭﻥ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ )(٨
ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺃﻱ :ﻣﻐﺸﺎﺓ ﺑﺄﻏﻄﻴﺔ[ ﻳﻨﺒﻐﻲ ﲪﻠﻬﺎ ﻋﻠﻰ ﺍﳊﺴﻴﺔ ﻟﻴﺼﺢ ﻛﻮﻥ ﺍﻟﻘﻮﻝ ﺍﺳﺘﻬﺰﺍﺀ ﻭﺇﻻ ﻓﻼ ﺷﻚ ﺃﺎ ﻣﻐﻄـﺎﺓ ﺑﺎﻷﻏﻄﻴـﺔ ﺍﳌﻌﻨﻮﻳـﺔ )(٩
﴿ﻛﹶﻠﱠﺎ ﺑﻞﹾ ﺭﺍﻥﹶ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺑِﻬِﻢ﴾...ﺍﻵﻳﺔ ]ﺍﳌﻄﻔﻔـﲔ [١٤ :ﻭﻟﻴـﺼﺢ ﺇﺑﻄـﺎﻝ ﻫـﺬﺍ ﺍﻟﻘﻴـﻞ ﺑﺎﻹﺿـﺮﺍﺏ ﺍﳌـﺬﻛﻮﺭ ﻭﺇﻻ ﻟـﻮ ﻛـﺎﻥ ﺍﳌـﺮﺍﺩ
ﺍﳌﻌﻨﻮﻳﺔ ﱂ ﻳﺼﺢ ﺇﺑﻄﺎﻟﻪ؛ ﻷﺎ ﺣﺎﺻﻠﺔ ﻭﺛﺎﺑﺘﺔ ﳍﻢ") .ﲨﻞ"(
٤١
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Madinah Gift Centre
2
ﻗﺒﻞ﴾ ﻗﺒﻞ ﳎﻴﺌﻪ ﻣﻌ ُ ْﻢ﴾ ﻣﻦ اﻟﺘﻮراة ﻫﻮ اﻟﻘﺮآن ﴿ َو َﺎ ُﻧﻮ ْا ِ ْ
ﻣﻦ َ ْ ُ ﻣﺼﺪق َﻟﻤﺎ َ َ ﻛﺘ ٌﺐ ّ ِ ْ
ﻣﻦ ﻋ ِْﻨﺪِ اﻟﻠ ِ ُ َ ٌ ﻗﻠﻴﻞ ﺟﺪا ﴿ َ َوﻟﻤﺎ َ ٓ َ
ﺟﺎء ُْﻢ ِ ٰ
)(١
ﻳﻦ َﻛ َ ُ ْوا﴾ ﻳﻘﻮﻟﻮن أﻟﻠﻬﻢ اﻧـﺼﺮﻧﺎ ﻋﻠـﻴﻬﻢ ﺑـﺎ ﻟﻨﺒـﻲ اﳌﺒﻌـﻮث) (٢آﺧـﺮ اﻟﺰﻣـﺎن ْﺘﺤﻮن﴾ ﻳﺴﺘﻨﺼﺮون ﴿ َﻋ َ ِ
اﻟﺬ ْ َ ﴿َْ َ
ﺴﺘﻔ ِ ُ ْ َ
ﻮاب ﳌـﺎ اﻷوﱃ دل ﺟﺎء ُْﻢ ﻣﺎ َ َ ُ ْﻓﻮا﴾ ﻣﻦ اﳊﻖ وﻫﻮ ﺑﻌﺜﺔ اﻟﻨﺒﻲ ﴿ َﻛ َ ُ ْوا ﺑ ِ ﴾ ﺣـﺴﺪا وﺧﻮﻓـﺎ ﻋـ اﻟﺮﻳﺎﺳـﺔ وﺟـ ﴿ َﻓﻠَﻤﺎ َ ٓ َ
)(٤ )(٣
ٰ
ﻔﺴ ُ ْﻢ﴾ أي :ﺣﻈﻬﺎ ﻣﻦ اﻟﺜـﻮاب وﻣـﺎ اﺷ َ َ ْوا﴾ ﺑﺎﻋﻮا)﴿ (٦ﺑ ِ ۤ أَ ْ َُ ﺑﺌﺴﻤﺎ ْ ﻋﻠﻴﻪ ﺟﻮاب اﻟﺜﺎﻧﻴﺔ)َ ﴿ (٥ﻓﻠ ْ َ ُ
َﻌﻨﺔ اﷲ ِ َﻋ َ ا ْﻜ ٰ ِ ِ ﻳ ْ َﻦ )َ َ ْ ِ (۸۹
ٰ
ـﻘ ﻟ ـﻣ
أﻧـﺰل اﻟﻠـ ُ﴾ ﻦ ا ﺮآن َ ۤ
أن ﻳﻜْ ُ ُ ْوا﴾ أي :ﻛﻔـﺮﻫﻢ ﴿ ِ َﺑﻤـﺎ ْ َ َ ﻧﻜﺮة ﲟﻌﲎ ﺷﻴﺌﺎ ﲤﻴـﻴﺰ ﻟﻔﺎﻋﻞ ﺑﺌﺲ واﳌﺨﺼﻮص ﺑﺎﻟـﺬم ﴿ َ ْ
)(٧
ٰ
ﻏﻀﺐ﴾ ﻐﻀﺐ﴾ ﻣﻦ اﷲ ﺑﻜﻔﺮﻫﻢ ﲟﺎ أ ﻧﺰل واﻟﺘﻨﻜﲑ ﻟﻠﺘﻌﻈﻴﻢ ﴿َﻋﻠ ٰـﻰ َ َ ٍ ﻓﺒﺂ ُء ْو ﴾ رﺟﻌﻮا)ٍ َ َ ِ ﴿ (٩ ِﺒﺎده َ َ ﺸﺎء﴾ ﻟﻠﺮﺳﺎﻟﺔ ﴿ ِ ْ
ﻣﻦ ﻋ َ ِ َ ُٓ
ٰ
ﻗﻴﻞ َﻟ ُ ْﻢ ِ ُْ
ﻣﻨﻮا ِ
َ ْ َ وإذا
َ ِ ﴿ )(١١
ﻧﺔ ﻫﺎ إ ذو ﴾ ( ۹۰) ﻣ َ
ﻋﺬاب
ِ َ َ ٌ ٌِْ ﻳﻦ ْ ِ ٰ ْ
ﻟﻠﻜ ِ و
َ ﴿ ﺑﻌﻴ ﺮ ﻟﻜﻔ وا ﻮراة ﻟﺘ ا ﻊ اﺳﺘﺤﻘﻮه) (١٠ﻣﻦ ﻗﺒﻞ ﺑﺘﻀﻴـﻴ
ﻗﻮﻟﻪ] :ﺃﻱ :ﺇﳝﺎﻢ ﻗﻠﻴﻞ ﺟﺪﺍ[ ﻗﻠﺘﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻗﻠﺔ ﺍﳌﺆﻣﻦ ﺑﻪ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﺃﻭ ﺑﺎﻋﺘﺒﺎﺭ ﻗﻠﺔ ﺍﻷﻓﺮﺍﺩ ﺍﳌﺆﻣﻨﲔ ﻣﻨﻬﻢ") .ﲨﻞ"( )(١
ﻗﻮﻟﻪ] :ﺑﺎﻟﻨﱯ ﺍﳌﺒﻌﻮﺙ[ ﺛﺒﺘﺖ ﺑﻪ ﺍﻟﻮﺳﻴﻠﺔ ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺍﺑﺘﻐﻮﺍﹾ ِﺇﻟﹶﻴﻪِ ﺍﻟﹾﻮﺳِﻴﹶﻠﺔﹶ﴾]ﺍﳌﺎﺋﺪﺓ") .[٣٥ :ﻧﻮﺭ ﺍﻟﻌﺮﻓﺎﻥ"( )(٢
ﻗﻮﻟﻪ] :ﺑﻌﺜﺔ ﺍﻟﻨﱯ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻖ ﺍﻟﺬﻱ ﻫﻮ ﺗﻔﺴﲑ ﻣﺎ ﺑﻌﺜﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺍﻟﻜﺘﺎﺏ ﻛﻤﺎ ﻗﻴﻞ. )(٣
0
0
ﻗﻮﻟﻪ] :ﺣﺴﺪﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻋﻠﺔ ﺍﻟﻜﻔﺮ ﻣﻊ ﺍﻟﻌﺮﻓﺎﻥ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺩﻝ ﻋﻠﻴﻪ ﺟﻮﺍﺏ ﺍﻟﺜﺎﻧﻴﺔ[ ﻓﺎﳌﻌﲎ ﻭﳌﺎ ﺟﺎﺀﻫﻢ ﻛﺘﺎﺏ ﻣﺼﺪﻕ ﻟﻜﺘﺎﻢ ﻛﺬﺑﻮﻩ ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞ ﳎﻴﺌﻪ ﻳﺴﺘﻔﺘﺤﻮﻥ ﲟﻦ ﺃﻧﺰﻝ )(٥
ﻋﻠﻴﻪ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﻓﻠﻤﺎ ﺟﺎﺀﻫﻢ ﺫﻟﻚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺬﻱ ﻋﺮﻓﻮﻩ ﻛﻔﺮﻭﺍ ﺑﻪ ﻓﺒﲔ ﺍﳉﻤﻠﺘﲔ ﺗﻐﺎﻳﺮ ﻟﻔﻈﺎ ﻭﺇﻥ ﻛـﺎﻥ
ﺑﻴﻨﻬﻤﺎ ﺗﻼﺯﻡ ﻣﻌﲎ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﺎﻋﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺷﺘﺮﺍﺀ ﻣﻦ ﺍﻷﺿﺪﺍﺩ ﻭﻫﺎﻫﻨﺎ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺒﻴﻊ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ ﺃﻥ ﻳﻜﻔﺮﻭﺍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﰲ ﺗﺄﻭﻳﻞ ﻣﺼﺪﺭ ﻛﻤﺎ ﺍﻗﺘﻀﺎﻩ ﺍﻟﺴﻴﺎﻕ ﻟﻈﻬﻮﺭ ﺃﻥ ﻣـﺎ ﺑـﺎﻋﻮﺍ ﺑـﻪ ﺃﻧﻔـﺴﻬﻢ ﰲ )(٧
ﺍﳌﺎﺿﻲ ﻟﻴﺲ ﻫﻮ ﺃﻥ ﻳﻜﻔﺮﻭﺍ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺇﳕـﺎ ﻋـﱪ ﻋﻨـﻬﻢ ﺑﺎﳌـﻀﺎﺭﻉ ﺣﻜﺎﻳـﺔ ﻟﻠﺤـﺎﻝ ﺍﳌﺎﺿـﻴﺔ ﻭﺍﺳﺘﺤـﻀﺎﺭﺍ ﻟﻔﻌﻠـﻬﻢ ﺍﻟـﺸﻨﻴﻊ.
)"ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺍﻟﻮﺣﻲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻣﻦ ﻓﻀﻠﻪ¼ ﺻﻔﺔ ﳌﻮﺻﻮﻑ ﳏﺬﻭﻑ ﻭﻫﻮ ﻣﻔﻌﻮﻝ ½ﻳﱰﻝ¼") .ﻛﺮﺧﻲ"( )(٨
ﻗﻮﻟﻪ] :ﺭﺟﻌﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺻﻞ ﺍﻟﺒﻮﺀ ﺍﻟﺮﺟﻮﻉ] .ﻋﻠﻤﻴﺔ[ )(٩
) (١٠ﻗﻮﻟﻪ] :ﺍﺳﺘﺤﻘﻮﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﲢﻘﻖ ﺍﻟﻐﻀﺐ ﺍﻟﺜﺎﱐ ﻛﺎﻥ ﻗﺒﻞ ﲢﻘﻖ ﺍﻟﻐﻀﺐ ﺍﻷﻭﻝ] .ﻋﻠﻤﻴﺔ[
) (١١ﻗﻮﻟﻪ] :ﺫﻭ ﺇﻫﺎﻧﺔ[ ﺃﻱ :ﻫﻮﺍﻥ ﻭﺫﻝ ﻭﻻ ﻳﻮﺻﻒ ﺑﺬﻟﻚ ﺇﻻ ﻋـﺬﺍﺏ ﺍﻟﻜـﺎﻓﺮﻳﻦ ﻭﺃﻣـﺎ ﻣـﺎ ﻳﻘـﻊ ﻟﻠﻌـﺼﺎﺓ ﰲ ﺍﻟـﺪﻧﻴﺎ ﻣـﻦ ﺍﳌـﺼﺎﺋﺐ ﻭﰲ
ﺍﻵﺧﺮﺓ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻨﺎﺭ ﻓﻬﻮ ﺗﻄﻬﲑ ﳍﻢ") .ﺻﺎﻭﻱ"(
٤٢
www.madinah.in
Madinah Gift Centre
2
ون﴾ اﻟﻮاو ﻟﻠﺤﺎل ﴿َِﺑﻤﺎ ﺗﻌﺎﱃ َ َ ﴿ :وﻳﻜْ ُ ُ ْ َ ﺑﻤﺎ ُ ْ ِ َ
أﻧﺰل َﻋ َﻠ ْ َﻨﺎ﴾ أي :اﻟﺘﻮراة ﻗﺎل ﺑﻤﺎ َ ْ َ َ
أﻧﺰل اﻟﻠ ُ﴾ اﻟﻘﺮآن وﻏﲑه ﴿ َ ُ ْ
ﻗﺎﻟﻮا ُ ْ ِ ُ
ﻧﺆﻣﻦ ِ َ ۤ َِ ۤ
)(٢ )(١
ﻗـﻞ﴾ ﳍـﻢ ﴿ َ ِ َ
ﻓﻠـﻢ ﻣﻌ ُ ْـﻢ ُ ْ اﻟﺤﻖ﴾ ﺣـﺎل ﴿ ُ َ ً
ﻣﺼﺪﻗﺎ﴾ ﺣـﺎل ﺛﺎﻧﻴـﺔ ﻣﺆﻛـﺪة ﴿ َﻟﻤـﺎ َ َ وراءه﴾ ﺳﻮاه أو ﺑﻌﺪه ﻣﻦ اﻟﻘﺮآن ﴿ َو َُﻮ ْ َ
َََٓٗ
)(٣
ـﺎبﻣـﺆﻣﻨ ِ ْ َ ) ﴾(۹۱ﺑـﺎﻟﺘﻮراة وﻗـﺪ ﻴـﺘﻢ ﻓﻴﻬـﺎ ﻋـﻦ ﻗـﺘﻠﻬﻢ واﳋﻄ ﻗﺒـﻞ ِ ْإن ُ ْ ُ ْ
ﻛﻨـﺘﻢ ْ ِ ﻘﺘﻠﻮن﴾ أي :ﻗﺘﻠﺘﻢ ﴿ َأﻧ ۢ ْ ِ َ ٓ َ
ﻴﺎء اﻟﻠ ِ ِ ْ
ﻣﻦ َ ْ ُ َْ ُ ُْ َ
)(٤
ٰ
)(٩
اﻟﻄﻮر﴾ اﳉﺒﻞ) (٨ﺣﲔ اﻣﺘﻨﻌﺘﻢ ﻣﻦ ﻗﺒﻮﳍﺎ ﻟﻴـﺴﻘﻂ ﻋﻠـﻴﻜﻢ ُ
ﻣﻴﺜﺎﻗﻜﻢ﴾ ﻋ اﻟﻌﻤﻞ ﲟﺎ ﰲ اﻟﺘﻮراة ﴿َو﴾ ﻗﺪ َ ْ َ ْ ُ ْ َ
ﻓﻮﻗﻜﻢَ َ رﻓﻌﻨﺎ
َ ﴿ َِْ َ ُْ
ﺳـﻤﻌﻨﺎ﴾ ﻗﻮﻟـﻚ واﺳـﻤﻌﻮا﴾ ﻣـﺎ ﺗـﺆﻣﺮون ﺑـﻪ ﲰـﺎع ﻗﺒـﻮل ﴿ َ ُ ْ
ﻗـﺎﻟﻮا َ ِ ْ َ ﻜﻢ ِ ُﻘـﻮةٍ﴾ ﲜـﺪ واﺟﺘﻬـﺎد ﴿ ْ َ ُ ْ ﻣـﺎ َﺗ ْﻨٰ ُ ْ
ﺧﺬوا َ ۤ
وﻗﻠﻨﺎ ﴿ ُ ُ ْ
ﻗﻮﻟﻪ] :ﻗﺎﻟﻮﺍ ﻧﺆﻣﻦ ﲟﺎ[ ﺃﻱ :ﻗﺎﻟﻮﺍ ﰲ ﺟﻮﺍﺏ ﻫﺬﺍ ﺍﻟﻘﻴﻞ ﻳﻌﲏ ﻗﺎﻟﻮﺍ :ﻧﻔﺮﻕ ﰲ ﺍﻹﳝﺎﻥ ﲟﺎ ﺃﻧﺰﻝ ﺍﷲ ﻓﻨـﺆﻣﻦ ﲟـﺎ ﺃﻧـﺰﻝ ﻋﻠـﻰ ﺃﻧﺒﻴﺎﺋﻨـﺎ )(١
ﻭﻧﻜﻔﺮ ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ )ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ( ﻭﻗﻮﻟﻪ½ :ﺍﻟﻮﺍﻭ ﻟﻠﺤﺎﻝ¼ ﺃﻱ :ﻗﺎﻟﻮﺍ :ﺃﻧﺆﻣﻦ ﺣﺎﻝ ﻛﻮﻢ ﻛﺎﻓﺮﻳﻦ
ﺑﻜﺬﺍ ﻭﱂ ﲡﻌﻞ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﺳﺌﻨﺎﻓﻴﺔ ﺍﺳﺘﺆﻧﻔﺖ ﻟﻺﺧﺒﺎﺭ؛ ﻷﻢ ﻳﻜﻔﺮﻭﻥ ﲟﺎ ﻋﺪﺍ ﺍﻟﺘﻮﺭﺍﺓ؛ ﻷﻥ ﺍﳊﺎﻝ ﺃﺩﺧـﻞ ﰲ ﺭﺩ ﻣﻘﺎﻟﺘـﻬﻢ ﺃﻱ:
ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻣﻘﺎﺭﻧﺎ ﻟﺸﺎﻫﺪ ﻋﻠﻰ ﺑﻄﻼﻧﻪ") .ﻛﺮﺧﻲ"(
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ﻗﻮﻟﻪ] :ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﻟﻴﺴﺖ ﻣﻦ ﻣﻘﻮﻟﺘﻬﻢ ﺑﻘﺮﻳﻨﺔ ﻇﺎﻫﺮ ﺍﻟﺼﻴﻐﺔ ﺑﻞ ﻟﺒﻴﺎﻥ ﺷﻨﺎﻋﺔ ﺣﺎﳍﻢ ﻭﻫﻮ ﺃﻟﻴﻖ ﲟﻘﺎﻡ ﺍﻟﺬﻡ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺣﺎﻝ ﺛﺎﻧﻴﺔ ﻣﺆﻛﺪﺓ[ ﺃﻱ :ﻷﻥ ﻗﻮﻟﻪ½ :ﻭﻫﻮ ﺍﳊﻖ¼ ﻗﺪ ﺗﻀﻤﻦ ﻣﻌﻨﺎﻫﺎ ﻭﺍﳊـﺎﻝ ﺍﳌﺆﻛـﺪﺓ ﺇﻣـﺎ ﺃﻥ ﺗﺆﻛـﺪ ﻋﺎﻣﻠـﻬﺎ ﳓـﻮ ﴿ﻭ ﹶﻻ )(٣
ﺗﻌﺜﹶﻮﺍ ﻓِﻲ ﺍﻷَ ﺭﺽِ ﻣﻔﹾﺴِﺪِﻳﻦ]﴾ﻫﻮﺩ [٨٥ :ﻭﺇﻣﺎ ﺃﻥ ﺗﺆﻛﺪ ﻣﻀﻤﻮﻥ ﲨﻠﺔ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﺍﻟﺘﺰﻡ ﺇﺿﻤﺎﺭ ﻋﺎﻣﻠﻬﺎ ﻭﺗﺄﺧﲑﻫﺎ ﻋﻦ ﺍﳉﻤﻠﺔ
ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﻫﻮ ﺍﳊﻖ ﺃﺣﻘﻪ ﻣﺼﺪﻗﺎ") .ﲰﲔ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﻗﺘﻠﺘﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌـﻀﺎﺭﻉ ﲟﻌـﲎ ﺍﳌﺎﺿـﻲ ﻭﺇﳕـﺎ ﻋـﱪ ﺑﺎﳌـﻀﺎﺭﻉ ﳊﻜﺎﻳـﺔ ﺍﳊـﺎﻝ ﺍﳌﺎﺿـﻴﺔ") .ﺻـﺎﻭﻱ"، )(٤
ﺻـ](٨٧ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﺮﺿﺎﻫﻢ ﺑﻪ[ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺫﻟﻚ ﻓﻴﻤﻦ ﻗﺘﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺃﻣﺎ ﻫﺆﻻﺀ ﻓﻠﻢ ﻳﻘﻊ ﻣﻨﻬﻢ ﺫﻟﻚ ﻓﺄﺟـﺎﺏ )(٥
ﺑـ½ﺃﻥ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻜﻔﺮ ﻛﻔﺮ¼ ﻭﻗﺪ ﻳﻘﺎﻝ ﺇﻢ ﻣﺼﺮﻭﻥ ﻋﻠﻰ ﻗﺘﻞ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻭﻗـﺪ ﺗـﺴﺒﺒﻮﺍ ﰲ ﺫﻟـﻚ ﻣـﺮﺍﺭﺍ.
ﻭﰲ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺭﺿﻲ ﺑﺎﳌﻌﺼﻴﺔ ﻓﻜﺄﻧﻪ ﻓﺎﻋﻞ ﳍﺎ") .ﻛﺮﺧﻲ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺇﳍﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻫﺎﻫﻨﺎ ﳏﺬﻭﻑ ﻷﻥ ﺃﺧﺬﰎ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺻﲑﰎ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺑﺎﲣﺎﺫﻩ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﺣﺎﻝ ﻭﻗﺪ ﳚﻌﻞ ﺍﻋﺘﺮﺍﺿﺎ ﲟﻌﲎ ﺃﻧﻜﻢ ﻗﻮﻡ ﻣﻦ ﻋﺎﺩﺗﻜﻢ ﺍﻟﻈﻠﻢ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺍﳉﺒﻞ[ ﺃﺷﺎﺭ ﺑﺈﻃﻼﻗﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﻓﻮﻉ ﻛﺎﻥ ﺟﺒﻼ ﻣﻦ ﺍﳉﺒﺎﻝ ﺳﻮﺍﺀ ﻛـﺎﻥ ﻃـﻮﺭ ﺍﳌﻨﺎﺟـﺎﺕ ﺃﻭ ﻏـﲑﻩ ﺇﺫ ﺍﻟﻄـﻮﺭ ﺍﺳـﻢ ﻟﻜـﻞ )(٨
ﺟﺒﻞ ﻭﱂ ﻳﺜﺒﺖ ﺃﻧﻪ ﻛﺎﻥ ﻃﻮﺭ ﺍﳌﻨﺎﺟﺎﺕ ﻋﻠﻰ ﺍﻟﺘﻌﲔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﻴﺴﻘﻂ ﻋﻠﻴﻜﻢ[ ﻋﻠﺔ ﻟﻘﻮﻟﻪ½ :ﺭﻓﻌﻨﺎ¼ ﺃﻱ :ﺭﻓﻌﻨﺎﻩ ﻷﺟﻞ ﺍﻟﺴﻘﻮﻁ ﻋﻠﻴﻜﻢ ﺇﻥ ﱂ ﲤﺘﺜﻠﻮﺍ") .ﺻﺎﻭﻱ"( )(٩
٤٣
www.madinah.in
Madinah Gift Centre
2
ِﺠﻞ﴾ أي :ﺧﺎ ﻟﻂ ﺣﺒﻪ ﻗﻠﻮﺑﻬﻢ ﻛﻤﺎ ﳜﺎ ﻟﻂ اﻟـﺸﺮاب ﴿ ِﺑﻜُ ْ ِ ِ ْـﻢ ُ ْ
ﻗـﻞ﴾ ﳍـﻢ )(٢
ﻗﻠﻮﺑ ِ ِ ُﻢ ْاﻟﻌ ْ َ
ْ وﻋﺼ ْ َﻨﺎ﴾ أﻣﺮك ﴿ َوأ ُ ْ ِ ُ ْﺑﻮا )ُ ُ ْ ِ (١ ﴿َ َ َ
١٢ .ﺑﺎﻟﺬﻡ ﻟﻠﻤﺨﺼﻮﺹ ﺑﻴﺎﻥ . ﺲ ﺌﺑِﻟﻔﺎﻋﻞ ﻣﻔﺴﺮﺓ ﺀﺷﻲ ﻌﲏ ﲟ ﻧﻜﺮﺓ ﻣﺎ ﺃﻥ ﺇﱃ ﺑﺬﻟﻚ ﺃﺷﺎﺭ:
ْ
= ﺍﻟﺒﺎﺀ ﻟﻠﺴﺒﺒﻴﺔ١٢ . :
)(٤
ﲎ ﻟﺴﺘﻢ ﳌﻌ ا زﻋﻤﺘﻢ ﻛﻤﺎ ﺑﻬﺎ ﴾ ( ۹۳) َ ْ ِ ِ
ﻣﺆﻣﻨ
ْ ﻛﻨﺘﻢ
ْ ُ ْ ُ إنْ ِ ﴿ اﻟﻌﺠﻞ ﻋﺒﺎدة ﻮراة ﻟﺘ ﺑﺎ ﴾ ُ
إﻳﻤﺎﻧﻜﻢ
ُ
ُ ْ َْ ْ ِ ۤ ِ ﺑ ُ
ﻣﺮﻛﻢ ُ ﻳ
َ ﴿ ﺷﻴﺌﺎ )(٣
﴿ ِْ َ َ
ﺑﺌﺴﻤﺎ﴾
ٰ
ﲟﺆﻣﻨﲔ؛ ﻷن اﻹﳝﺎن ﻻ ﻳﺄ ﻣﺮ ﺑﻌﺒﺎدة ا ﻟﻌﺠﻞ واﳌﺮاد آﺑﺎؤﻫﻢ أي :ﻓﻜﺬﻟﻚ) (٥أ ﻧﺘﻢ ﻟﺴﺘﻢ ﲟـﺆﻣﻨﲔ ﺑـﺎ ﻟﺘـﻮراة وﻗـﺪ
اﻟـﺪار ا ْﻻٰ ِ َ ُة﴾ أي :اﳉﻨـﺔ ﴿ﻋ ْ َ
ِﻨـﺪ اﻟﻠـ ِ ُ ﺎﻧـﺖ ُ ُ
َﻜـﻢ ﻛﺬﺑﺘﻢ ﳏﻤﺪا واﻹﳝـﺎن ﺑﻬـﺎ ﻻ ﻳـﺄﻣﺮ ﺑﺘﻜﺬﻳﺒـﻪ ﴿ ُ ْ
ﻗـﻞ﴾ ﳍـﻢ ﴿ ِ ْإن َ َ ْ
)(٦
ﺑﻜﻢ ١٢ .
اﻟﻤﻮت ِ ْإن ُ ْ ُ ْ
ﻛﻨﺘﻢ ٰﺻ ِﺪﻗ ِ ْ َ ) ﴾(۹۴ﺗﻌﻠﻖ ﺑﺘﻤﻨﻴﻪ) (٩اﻟﺸﺮﻃﺎ ن ﻓﺘﻤﻨﻮا ْ َ ْ َ
اﻟﻨﺎس﴾ ﻛﻤﺎ زﻋﻤﺘﻢ ﴿ َ َ َ ُ دون َ َِ ً
ﺧﺎﻟﺼﺔ﴾ ﺧﺎﺻﺔ ﴿ ْ
ﻣﻦ ُ ْ ِ
)(٨ ? )(٧
ِ
ﻗﻮﻟﻪ] :ﻭﺃﺷﺮﺑﻮﺍ ...ﺇﱁ[ ﰲ ﺍﻟﻜﻼﻡ ﺍﺳﺘﻌﺎﺭﺓ ﺑﺎﻟﻜﻨﺎﻳﺔ ﻭﺗﻘﺮﻳﺮﻫﺎ ﺃﻥ ﺗﻘﻮﻝ ﺷﺒﻪ ﺣﺐ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺠـﻞ ﲟـﺸﺮﻭﺏ ﻟﺬﻳـﺬ ﺳـﺎﺋﻎ ﲜـﺎﻣﻊ )(١
ﺍﻻﻣﺘﺰﺍﺝ ﰲ ﻛﻞ ﻭﻃﻮﻱ ﺫﻛﺮ ﺍﳌﺸﺒﻪ ﺑﻪ ﻭﺭﻣﺰ ﻟﻪ ﺑﺸﻲﺀ ﻣﻦ ﻟﻮﺍﺯﻣﻪ ﻭﻫﻮ ﺍﻹﺷﺮﺍﺏ ﻓﺈﺛﺒﺎﺗﻪ ﲣﻴﻴﻞ ﻭﱂ ﻳﻌﱪ ﺑﺎﻷﻛﻞ؛ ﻷﻧـﻪ ﻟـﻴﺲ ﻓﻴـﻪ
ﺷﺪﺓ ﳐﺎﻟﻄﺔ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺣﺒﻪ[ ﻳﺮﻳﺪ ﺃﻥ ﺍﳌﻀﺎﻑ ﳏﺬﻭﻑ ﻷﻥ ﺍﻟﻌﺠﻞ ﻻ ﻳﺸﺮﺏ ﻓﺤﺬﻑ ﺍﳊﺐ ﻭﺃﻗﻴﻢ ﺍﻟﻌﺠﻞ ﻣﻘﺎﻣﻪ ﻟﻠﻤﺒﺎﻟﻐﺔ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺑﺌﺴﻤﺎ[ ﻓﻌﻞ ﻣﺎﺽ ﻭﻓﺎﻋﻠﻪ ﻣﺴﺘﺘﺮ ﻓﻴﻪ ﻳﻌﻮﺩ ﻋﻠﻰ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺠﻞ ﻭ½ﻣﺎ¼ ﲤﻴﻴﺰ ﻟﻠﻔﺎﻋﻞ ﺍﳌﻀﻤﺮ ﻭﻗﻮﻟـﻪ½ :ﻳـﺄﻣﺮﻛﻢ¼ ﲨﻠـﺔ ﻭﻗﻌـﺖ ﻧﻌﺘـﺎ )(٣
ﻟـ½ﻣﺎ¼ ﺍﻟﱵ ﻫﻲ ﲟﻌﲎ ﺷﻴﺄ ﻭﻗﻮﻟﻪ½ :ﺑﺎﻟﺘﻮﺭﺍﺓ¼ ﻣﺘﻌﻠﻖ ﺑـ½ﺇﳝﺎﻧﻜﻢ¼ ﻭﻗﻮﻟﻪ½ :ﻋﺒﺎﺩﺓ ﺍﻟﻌﺠﻞ¼ ﺑﻴﺎﻥ ﻟﻠﻤﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ ﺍﶈﺬﻭﻑ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﳌﻌﲎ ﻟﺴﺘﻢ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﳌﺎ ﻗﺮﺭﻩ ﻏﲑﻩ ﻣﻦ ﺃﻥ ﻫﺬﺍ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ ﻭﺗﻘﺮﻳـﺮﻩ ﻫﻜـﺬﺍ ﻟـﻮ ﻛﻨـﺘﻢ ﻣـﺆﻣﻨﲔ ﱂ )(٤
0
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ﻳﺄﻣﺮﻛﻢ ﺇﳝﺎﻧﻜﻢ ﺑﻌﺒﺎﺩﺓ ﺍﻟﻌﺠﻞ ﻟﻜﻨﻪ ﺃﻣﺮﻛﻢ ـﺎ ﻓﻠـﺴﺘﻢ ﲟـﺆﻣﻨﲔ ،ﻓﻘﻮﻟـﻪ½ :ﻟـﺴﺘﻢ ﲟـﺆﻣﻨﲔ¼ ﻫـﻮ ﺍﻟﻨﺘﻴﺠـﺔ ﻭﻗﻮﻟـﻪ½ :ﻷﻥ ﺍﻹﳝـﺎﻥ ...ﺇﱁ¼
ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﻘﺪﻡ ﺍﻟﺸﺮﻃﻴﺔ ﻭﻗﻮﻟﻪ½ :ﻻ ﻳﺄﻣﺮ ...ﺇﱁ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﺎﻟﻴﻬﺎ ﻫﻜﺬﺍ ﻭﺟﻪ ﺍﻟﺘﻄﺒﻴﻖ ﺑﲔ ﻛﻼﻣﻪ ﻭﻛﻼﻡ ﻏﲑﻩ ﻭﺑﻌﺪ ﻓﻔﻲ ﺍﳌﻘـﺎﻡ
ﻭﻗﻔﺔ ﻣﻦ ﺟﻬﺔ ﻛﺬﺏ ﺍﻻﺳﺘﺜﻨﺎﺋﻴﺔ ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﰲ ﺑﻴﺎﺎ ﻟﻜﻨﻪ ﺃﻣﺮﻛﻢ ﺑﻌﺒﺎﺩﺓ ﺍﻟﻌﺠﻞ ﻓﺼﻐﺮﻯ ﺍﻟﻘﻴـﺎﺱ ﻛﺎﺫﺑـﺔ ﻭﺣﻴﻨﺌـﺬ ﻻ ﻳﻨـﺘﺞ ﺍﻧﺘﺎﺟـﺎ
ﺻﺤﻴﺤﺎ ﻭﻟﺬﻟﻚ ﻗﺮﺭ ﺍﻟﺒﻴﻀﺎﻭﻱ ﺍﻻﺳﺘﺜﻨﺎﺋﻴﺔ ﺑﻘﻮﻟﻪ ﻟﻜﻨﻪ ﱂ ﻳﺄﻣﺮﻛﻢ ﲟﺎ ﺫﻛﺮ ﻛﺄﻧﻪ ﻓﺮ ﺬﺍ ﳑﺎ ﺫﻛﺮ ﻭﺇﻥ ﻭﻗـﻊ ﰲ ﺧﻄـﺄ ﺁﺧـﺮ ﻭﻫـﻮ
ﺃﻧﻪ ﺍﺳﺘﺜﲎ ﻋﲔ ﺍﻟﺘﺎﱄ ﻭﻫﻮ ﻻ ﻳﻨﺘﺞ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻓﻜﺬﻟﻚ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻗﻴﺎﺱ ﺁﺧﺮ ﺗﻘﺮﻳﺮﻩ ﺃﻥ ﺗﻘﻮﻝ ﺍﻋﺘﻘـﺎﺩﻛﻢ ﻳـﺄﻣﺮﻛﻢ ﺑﺘﻜـﺬﻳﺐ ﳏﻤـﺪ ﺻـﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ )(٥
ﻭﺳﻠﻢ ﻭﻛﻞ ﺍﻋﺘﻘﺎﺩ ﻳﺄﻣﺮ ﺑﺬﻟﻚ ﻓﻬﻮ ﻛﻔﺮ ﻳﻨﺘﺞ ﺍﻋﺘﻘﺎﺩﻛﻢ ﻛﻔﺮ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﳉﻨﺔ[ ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻋﺎﻣﺔ ﺷﺎﻣﻠﺔ ﻟﻠﻨﺎﺭ ﺃﻳﻀﺎ ﻓﺴﺮ ﺑﺎﳉﻨﺔ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺧﺎﺻﺔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺧﺎﻟﺼﺔ¼ ﻣﺼﺪﺭ ﺟﺎﺀ ﻋﻠﻰ ﻓﺎﻋﻠﺔ ﻛﺎﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﻌﺎﻗﺒﺔ ﻭﻫﻮ ﲟﻌﲎ ﺍﳋﻠـﻮﺹ ﻭﻗﻮﻟـﻪ½ :ﻣـﻦ ﺩﻭﻥ ﺍﻟﻨـﺎﺱ¼ )(٧
ﻣﺆﻛﺪ ﻟﻪ؛ ﻷﻥ ½ﺩﻭﻥ¼ ﺗﺴﺘﻌﻤﻞ ﻟﻼﺧﺘﺼﺎﺹ ﻳﻘﺎﻝ½ :ﻫﺬﺍ ﱄ ﺩﻭﻧﻚ¼ ﺃﻱ½ :ﻣﻦ ﺩﻭﻧﻚ¼ ﺃﻱ :ﻻ ﺣﻖ ﻟﻚ ﻓﻴﻪ") .ﻛﺮﺧﻲ"" ،ﺷﻬﺎﺏ"(
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺯﻋﻤﺘﻢ[ ﺃﻱ :ﺣﻴﺚ ﻗﻠﺘﻢ ﴿ﻟﹶﻦ ﻳﺪﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ ﺇِﻻﱠ ﻣﻦ ﻛﹶﺎﻥﹶ ﻫﻮﺩﺍﹰ﴾]ﺍﻟﺒﻘﺮﺓ") .[١١١ :ﺑﻴﻀﺎﻭﻱ"( )(٨
ﻗﻮﻟﻪ] :ﺗﻌﻠﻖ ﺑﺘﻤﻨﻴﻪ ...ﺇﱁ[ ﺍﻷﻇﻬﺮ ﺗﻌﻠﻖ ﲤﻨﻴﻪ ﺑﺎﻟﺸﺮﻃﲔ ﻭﻗﻮﻟﻪ½ :ﻋﻠﻰ ﺃﻥ ﺍﻷﻭﻝ ...ﺇﱁ¼ ﻏﲑ ﻇﺎﻫﺮ؛ ﻷﻥ ﺍﻷﻭﻝ ﻫﻮ ﲤـﺎﻡ ﻣﻌـﲎ )(٩
ﺍﻟﺜﺎﱐ ﻓﻼ ﻳﺘﺤﻘﻖ ﻣﻌﲎ ﺍﻟﺜﺎﱐ ﺑﺪﻭﻧﻪ ﻭﺷﺄﻥ ﺍﻟﻘﻴﺪ ﺍﻹﻧﻔﻜﺎﻙ ﻭﺍﺳﺘﻘﻼﻝ ﺍﳌﻘﻴﺪ ﺑﺪﻭﻧﻪ ﻭﻗﻮﻟﻪ½ :ﻗﻴﺪ ﰲ ﺍﻟﺜﺎﱐ¼ ﺣﺎﺻـﻠﻪ ﺃﻧـﻪ ﺇﺫﺍ ﺍﺟﺘﻤـﻊ
ﺷﺮﻃﺎﻥ ﻭﺗﻮﺳﻂ ﺑﻴﻨﻬﻤﺎ ﺟﻮﺍﺏ ﻛﺎﻥ ﺍﻷﻭﻝ ﻗﻴﺪﺍ ﰲ ﺍﻟﺜﺎﱐ ﲟﻌﲎ ﺃﻧﻪ ﻣﻦ ﲤﺎﻡ ﻣﻌﻨﺎﻩ ﻭﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ ﻟﺬﻟﻚ ﺍﻟﺜـﺎﱐ ﻓﺘﻘـﺪﻳﺮ ﺍﻵﻳـﺔ ﺇﻥ
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ﻋ أ ن اﻷول ﻗﻴﺪ ﰲ اﻟﺜﺎﱐ) (١أي :إن ﺻﺪﻗﺘﻢ ﰲ زﻋﻤﻜـﻢ أـﺎ ﻟﻜـﻢ وﻣـﻦ ﻛﺎﻧـﺖ ﻟـﻪ ﻳﺆﺛﺮﻫـﺎ واﳌﻮﺻـﻞ إﻟﻴﻬـﺎ اﳌـﻮت
ﻋﻠﻴﻢ ِﺑﺎﻟﻈ ِﻠﻤ ِ ْ َ )﴾(۹۵ ﻗﺪﻣﺖ َ ْ ِ
أﻳﺪﻳ ْ ِ ْﻢ﴾ ﻣﻦ ﻛﻔﺮﻫﻢ ﺑﺎﻟﻨﺒﻲ اﳌﺴﺘﻠﺰم ﻟﻜﺬ ﺑﻬﻢ ﴿ َواﻟﻠ ُ َ ِ ْ ٌ ۢ أﺑﺪا ِ َﺑﻤﺎ َ َ ْ
)(٢
ﻳﺘﻤﻨﻮه َ َ ًۢ ﻓﺘﻤﻨﻮه ﴿ َ َ ْ
وﻟﻦ َ َ ْ ُ
ﻛﻮا﴾ اﳌﻨﻜﺮﻳﻦ ﻳﻦ أ َ ْ َ ُ ْ ﻣﻦ ِ
اﻟﺬ ْ َ اﻟﻨﺎس َﻋ ٰ َﺣﻴٰﻮة ٍ َو﴾ أﺣﺮص ﴿ ِ َ وﻟﺘﺠﺪﻧ ُ ْﻢ﴾ ﻻم ﻗﺴﻢ ﴿أَ ْ َ َص
اﻟﻜﺎﻓﺮﻳﻦ ﻓﻴﺠﺎزﻳﻬﻢ ﴿ َ َ َ ِ َ
)(٤ )(٣
ِ
:ﺑﻴﺎﻥ ﻟﺰﻳﺎﺩﺓ ﺣﺮﺻﻬﻢﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻴﻨﺎﻑ١٢. :ﺃﻱ ﻣﺮﺟﻌﻬﻢ ١٢ . ﺃﻱ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻣﺘﻌﻠﻖ ﺑﺄﺣﺮﺹ١٢ .ﻙ
أﺣﺪ ُْﻢ َ ْﻟﻮ َُﻌﻤﺮُ َ ْ َ
أﻟﻒ ﻟﻠﺒﻌﺚ ﻋﻠﻴﻬﺎ) (٥ﻟﻌﻠﻤﻬﻢ) (٦ﺑﺄ ن ﻣﺼﲑﻫﻢ ا ﻟﻨﺎر دون اﳌﺸﺮﻛﲔ ﻹﻧﻜﺎرﻫﻢ ﻟﻪ ﴿ َ َﻳﻮد﴾ ﻳﺘﻤﲎ)ُ َ َ ﴿ (٧
?
ٰ
ﻛﻨﺘﻢ ﺻﺎﺩﻗﲔ ﰲ ﺯﻋﻤﻜﻢ ﺇﻥ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻟﻜﻢ ﺧﺎﺻﺔ ﻓﺘﻤﻨﻮﺍ ﺍﳌﻮﺕ .ﻭﻗﻴﻞ ﺇﻥ ﺍﳉﻮﺍﺏ ﻟﻸﻭﻝ ﻭﺟﻮﺍﺏ ﺍﻟﺜﺎﱐ ﳏﺬﻭﻑ ﺩﻝ ﻋﻠﻴﻪ
ﺟﻮﺍﺏ ﺍﻷﻭﻝ ﻭﻗﻮﻟﻪ½ :ﺃﻱ :ﺇﻥ ﺻﺪﻗﺘﻢ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺸﺮﻁ ﺍﻟﺜﺎﱐ ،ﻭﻗﻮﻟﻪ½ :ﺃﺎ ﻟﻜﻢ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺸﺮﻁ ﺍﻷﻭﻝ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻗﻴﺪ ﰲ ﺍﻟﺜﺎﱐ[ ﻏﺮﺽ ﺍﳌﻔﺴﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺗﻌﻠـﻖ ﺍﳉـﺰﺍﺀ ﺍﻟﻮﺍﺣـﺪ ﺑﺎﻟـﺸﺮﻃﲔ ﺑـﺪﻭﻥ ﺍﻟﻌﻄـﻒ ﻟـﻴﺲ ﺑـﺬﺍ )(١
ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻤﺎ ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻛﺸﺮﻁ ﻭﺍﺣﺪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻟﻦ ﻳﺘﻤﻨﻮﻩ ﺃﺑﺪﺍ[ ﻫﺬﺍ ﰲ ﺍﳌﻌﲎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﺳﺘﺜﻨﺎﺀ ﻧﻘﻴﺾ ﺍﻟﺘﺎﱄ ﻭﻗﻮﻟﻪ½ :ﺍﳌﺴﺘﻠﺰﻡ ﻟﻜـﺬﻢ¼ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺍﻟﻨﺘﻴﺠـﺔ ﺍﻟـﱵ ﻫـﻲ )(٢
ﻧﻘﻴﺾ ﺍﳌﻘﺪﻡ ﻭﻫﺬﺍ ﻛﻼﻡ ﻣﺴﺘﺄﻧﻒ ﻏﲑ ﺩﺍﺧﻞ ﲢﺖ ﺍﻷﻣﺮ ﺳﺒﻖ ﻣﻦ ﺟﻬﺘﻪ ﺗﻌﺎﱃ ﻟﺒﻴﺎﻥ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﻬﻢ ﻣﻦ ﺍﻹﺣﺠﺎﻡ ﻋﻤﺎ ﺩﻋﻮﺍ ﺇﻟﻴـﻪ
ﻭ½ﺃﺑﺪﺍ¼ ﻣﻨﺼﻮﺏ ﺑـ½ﻳﺘﻤﻨﻮﻩ¼ ﻭﻫﻮ ﻇﺮﻑ ﺯﻣﺎﻥ ﻳﺼﺪﻕ ﺑﺎﳌﺎﺿﻲ ﻭﺍﳌﺴﺘﻘﺒﻞ ﺗﻘﻮﻝ½ :ﻣﺎ ﻓﻌﻠﺖ ﺃﺑﺪﺍ¼ ﻭﻗﺎﻝ ﻫﻨﺎ½ :ﻟﻦ¼ ﻭﰲ ﺍﳉﻤﻌـﺔ:
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½ﻻ¼؛ ﻷﻥ ½ﻟﻦ¼ ﺃﺑﻠﻎ ﰲ ﺍﻟﻨﻔﻲ ِﻣﻦ ½ﻻ¼ ﺣﱴ ﻗﻴﻞ ﺇﺎ ﻟﺘﺄﻳﻴـﺪ ﺍﻟﻨﻔـﻲ ﻭﺩﻋـﻮﺍﻫﻢ ﻫﻨـﺎ ﺑﺎﻟﻐـﺔ ﻗﺎﻃﻌـﺔ ﻭﻫـﻲ ﻛـﻮﻥ ﺍﳉﻨـﺔ ﳍـﻢ ﺑـﺼﻔﺔ
ﺍﳋﻠﻮﺹ ﻭﻷﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻘﺼﻮﻯ ﻓﻮﻕ ﻣﺮﺗﺒـﺔ ﺍﻟﻮﻻﻳـﺔ؛ ﻷﻥ ﺍﻟﺜﺎﻧﻴـﺔ ﺗـﺮﺍﺩ ﳊـﺼﻮﻝ ﺍﻷﻭﱃ ﻓﻨﺎﺳـﺐ ﺫﻛـﺮ ½ﻟـﻦ¼ ﻓﻴﻬـﺎ ﻭﺩﻋـﻮﺍﻫﻢ ﰲ
ﺍﳉﻤﻌﺔ ﻗﺎﺻﺮﺓ ﻣﺮﺩﻭﺩﺓ ﻭﻫﻲ ﺯﻋﻤﻬﻢ ﺃﻢ ﺃﻭﻟﻴﺎﺀ ﷲ ﻓﻨﺎﺳﺐ ﺫﻛﺮ ½ﻻ¼ ﻓﻴﻬﺎ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﻟﻜﺎﻓﺮﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳋﺎﺹ ﻣﻦ ﺍﻟﻌﺎﻡ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﺣﺮﺹ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﺑﺘﻘﺪﻳﺮ ﺃﺣﺮﺹ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻭﺇﳕﺎ ﻗﺪﺭﻩ ﻟﺪﻻﻟﺔ ﺍﳌﺬﻛﻮﺭ ﻋﻠﻴﻪ ﻭﻗﻴﻞ ﺇﻧﻪ ﻣﻌﻄﻮﻑ )(٤
ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﲪﻼ ﻋﻠﻰ ﺍﳌﻌﲎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻠﻴﻬﺎ[ ﻣﺘﻌﻠﻖ ﺑـ½ﺃﺣﺮﺹ¼ ﺍﳌﻘﺪﺭﺓ ﰲ ﻛﻼﻡ ﺍﳌﻔﺴﺮ ﻭﺍﻟﻀﻤﲑ ﻟﻠﺤﻴﺎﺓ") .ﲨﻞ"( )(٥
ﻗﻮﻟﻪ] :ﻟﻌﻠﻤﻬﻢ ...ﺇﱁ[ ﺑﻴﺎﻥ ﻟﻨﻜﺘﺔ ﻋﻄﻒ ﻫﺬﺍ ﺍﳋﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ﻭﻗﻮﻟﻪ½ :ﺑﺄﻥ ﻣﺼﲑﻫﻢ ...ﺇﱁ¼ ﺃﻱ :ﻓﻴﺤﺒﻮﻥ ﺍﳊﻴـﺎﺓ ﻓـﺮﺍﺭﺍ ﻣـﻦ )(٦
ﻫﺬﺍ ﺍﳌﺼﲑ ﻭﻗﻮﻟﻪ½ :ﻟﻪ¼ ﺃﻱ :ﳍﺬﺍ ﺍﳌﺼﲑ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻳﺘﻤﲎ[ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟـﻮﺩ ﳎـﺮﺩ ﺍﳊـﺐ ﺍﻟﻘﻠـﱯ ﻛﻤـﺎ ﻫـﻮ ﻣﻌﻨـﺎﻩ ﻷـﻢ ﻛـﺎﻧﻮﺍ ﻳـﺸﺘﻬﻮﻥ ﻃـﻮﻝ ﺍﻟﻌﻤـﺮ )(٧
ﻭﻳﻄﺎﻟﺒﻮﻧﻪ ﻓﺎﻟﻜﻼﻡ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﺴﺒﺐ ﻭﺇﺭﺍﺩﺓ ﺍﳌﺴﺒﺐ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻟﻒ ﺳﻨﺔ[ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻜﺜﺮﺓ ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﺧﺼﻮﺹ ﻫﺬﺍ ﺍﻟﻌﺪﺩ") .ﲨﻞ"( )(٨
ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺃﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻛﻠﻤﺔ ﻟﻮ ﺃﺻﻠﻬﺎ ﻟﻠﺸﺮﻁ ﻻ ﻟﻠﻤﺼﺪﺭﻳﺔ ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﻣﻀﻤﻮﻥ ﺷﺮﻁ ﻟﻮ ﻭﻣﻀﻤﻮﻥ ﻣﻔﻌـﻮﻝ ﻳـﻮﺩ )(٩
ﻭﺍﺣﺪﺍ ﺍﺳﺘﻐﻨﻮﺍ ﺑﻔﻌﻞ ﺍﻟﺸﺮﻁ ﻋﻦ ﻣﻔﻌﻮﻝ ﺍﻟﻔﻌﻞ ﻓﺎﻛﺘﺴﺐ ﺍﻻﲰﻴﺔ ﰲ ﺍﳌﻌﲎ ﻓﺼﺎﺭ ﻓﻌﻞ ﺍﻟﺸﺮﻁ ﻣﺆﻭﻻ ﺑﺎﳌﺼﺪﺭ] .ﻋﻠﻤﻴﺔ[
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www.madinah.in
Madinah Gift Centre
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ﻌﻤﺮ﴾ ﻓﺎﻋﻞ ﻣﺰﺣﺰﺣﻪ أي :ﺗﻌﻤﲑه ﴿ َواﻟﻠـ ُ َ ِـﺼ ْ ٌ ۢ ِ َﺑﻤـﺎ َ ْ َ ُ ْ َ
ﻌﻤﻠـﻮن ) ﴾(۹۶ﺑﺎﻟﻴـﺎء واﻟﺘـﺎء اﻟﻌﺬاب﴾ اﻟﻨﺎر ﴿ َ ْ
أن َ َ ﻣﺒﻌﺪه ﴿ ِ َ
ﻣﻦ ْ َ َ ِ
ﻉ
)(١
ﻉ
وﺳﺄل اﺑﻦ ﺻﻮرﻳﺎ اﻟﻨﺒﻲ أو ﻋﻤﺮ ﻋﻤﻦ ﻳﺄﰐ ﺑﺎﻟﻮﺣﻲ ﻣﻦ اﳌﻼ ﺋﻜﺔ ﻓﻘﺎل ﺟﱪﻳﻞ ﻓﻘﺎل ﻫـﻮ ﻋـﺪوﻧﺎ ﻳـﺄﰐ ﺑﺎﻟﻌـﺬاب ﻓﻴﺠﺎزﻳﻬﻢ
:ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ
ﻳﻞ﴾ ﻓﻠﻴﻤﺖ ﻏﻴﻈﺎ ﴿ َﻓ ِﻧ ٗﻋﺪوا ﻟﺠ ِ ْ ِ ْ َ وﻟﻮ ﻛﺎ ن ﻣﻴﻜﺎﺋﻴﻞ ﻵﻣﻨﺎ؛ ﻷﻧﻪ ﻳﺄﰐ ﺑﺎﳋﺼﺐ واﻟﺴﻠﻢ ﻓ لْ ُ ﴿ :
ﻗﻞ﴾ ﳍﻢ ﴿ َ ْ
ﻣﻦ َﺎ َن َ ُ
)(٢
ﳏﺬﻭﻑ١٢.
ﻳﺪﻳْ ِ﴾ ﻗﺒﻠﻪ ﻣﻦ اﻟﻜﺘﺐ ﴿ َو ًُﺪى﴾ ﻣﻦ ﻗﻠﺒﻚ )(٤ﺑ ِ ِذ ِْن﴾ ﺑﺄﻣﺮ)﴿ (٥اﻟﻠ ِ )ً َ ُ (٦
ﻣﺼﺪﻗﺎ َﻟﻤﺎ َﺑ ْ َ َ َ َﻧﺰ َﻟ ٗ﴾ أي :ا ﻟﻘﺮآ ن)َ ﴿ (٣ﻋ ٰ َ ْ ِ َ
=ﺃﺣﻮﺍﻝ ﻣﻦ ﻣﻔﻌﻮﻝ١٢.
ﻳﻞ﴾ ﺑﻜﺴﺮ اﳉﻴﻢ) (٩وﻓﺘﺤﻬﺎ ﺑﻼ ﻋﺪوا ﻟﻠ ِ َو َﻣﻠٓ ٰ ِﻜَﺘ ِ َ ُ ُ
ورﺳﻠ ِ َوﺟِ ْ ِ ْ َ
)(٨
ﻣﻦ َﺎ َن َ ُ اﻟﻀﻼ ﻟﺔ)﴿ (٧و ُ ْ ٰ ى﴾ ﺑﺎﳉﻨﺔ ﴿ ِ ْ ُ ْ ِ
ﻟﻠﻤﺆﻣﻨ ِ ْ َ )ْ َ (۹۷
ٰ ٰ
ﻣﻴﻜ ٰ َﻞ﴾ ﻋﻄﻒ ﻋ اﳌﻼ ﺋﻜﺔ ﻣﻦ ﻋﻄﻒ اﳋﺎص ﻋ اﻟﻌﺎم) (١٠وﰲ ﻗﺮاءة ﻣﻴﻜﺎﺋﻴﻞ ﺑﻬﻤﺰ وﻳﺎء وﰲ ﳘﺰ و ﺑﻪ ﺑﻴﺎء ودوﺎ ﴿َو ِ ْ
ﻗﻮﻟﻪ] :ﻣﺒﻌﺪﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺰﺣﺰﺣﺔ ﻣﺘﻌﺪ ﲟﻌﲎ ﺍﻹﺑﻌﺎﺩ ﻭﺇﻥ ﺟﺎﺀ ﻻﺯﻣﺎ ﲟﻌﲎ ﺍﻟﺒﻌﻴﺪ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻣﻦ ﻛﺎﻥ ﻋﺪﻭﺍ ﳉﱪﻳﻞ[ ½ﻣﻦ¼ ﺷﺮﻃﻴﺔ ﰲ ﳏﻞ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭ½ﻛـﺎﻥ¼ ﺧـﱪﻩ ﻋﻠـﻰ ﻣـﺎ ﻫـﻮ ﺍﻟـﺼﺤﻴﺢ ﻭﺟﻮﺍﺑـﻪ ﳏـﺬﻭﻑ )(٢
ﺗﻘﺪﻳﺮﻩ ﻣﻦ ﻛﺎﻥ ﻋﺪﻭﺍ ﳉﱪﻳﻞ ﻓﻼ ﻭﺟﻪ ﻟﻌﺪﺍﻭﺗﻪ ﺃﻭ ﻓﻠﻴﻤﺖ ﻏﻴﻈﺎ ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻔﺴﺮ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﻟﻘﺮﺁﻥ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﺍﻟﻀﻤﲑ ﺍﻟﺜﺎﱐ ﺭﺍﺟﻊ ﺇﱃ ﺍﻟﻘﺮﺁﻥ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻗﻠﺒﻚ[ ﺧﺼﻪ ﺑﺎﻟﺬﻛﺮ؛ ﻷﻧﻪ ﺧﺰﺍﻧﺔ ﺍﳊﻔﻆ ﻭﺑﻴﺖ ﺍﻟﺮﺏ ﻭﺃﺿـﺎﻓﻪ ﺇﱃ ﺿـﻤﲑ ﺍﳌﺨﺎﻃـﺐ ﺩﻭﻥ ﻳـﺎﺀ ﺍﳌـﺘﻜﻠﻢ ﻭﺇﻥ ﻛـﺎﻥ )(٤
0
0
ﻇﺎﻫﺮ ﺍﻟﻜﻼﻡ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ½ﻋﻠﻰ ﻗﻠﱯ¼ ﺇﻣﺎ ﻣﺮﺍﻋﺎﺓ ﳊﺎﻝ ﺍﻵﻣﺮ ﺑﺎﻟﻘﻮﻝ ﻓﲑﺩ ﻟﻔﻈﻪ ﺑﺎﳋﻄﺎﺏ ﻭﺇﻣـﺎ ﻷﻥ ﰒ ﻗـﻮﻻ ﺁﺧـﺮ ﻣـﻀﻤﺮﺍ
ﺑﻌﺪ ½ﻗﻞ¼ ﻭﺩﻝ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﻗﺎﻝ ﺍﷲ ﻣﻦ ﻛﺎﻥ ﻋﺪﻭﺍ ﳉﱪﻳﻞ") .ﲰﲔ"(
ﻗﻮﻟﻪ] :ﺑﺄﻣﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺫﻥ ﻫﺎﻫﻨﺎ ﺍﳌﻌﲎ ﺍﺎﺯﻱ ﺃﻋﲏ ﺍﻷﻣﺮ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺑﺄﻣﺮ ﺍﷲ[ ﺗﻔﺴﲑ ﺍﻹﺫﻥ ﻫﻨﺎ ﺑﺎﻷﻣﺮ ﺃﻱ :ﺑﺄﻣﺮ ﺍﷲ ﺃﻭﱃ ﻣﻦ ﺗﻔﺴﲑﻩ ﺑﺎﻟﻌﻠﻢ؛ ﻷﻥ ﺍﻹﺫﻥ ﺣﻘﻴﻘﺔ ﰲ ﺍﻷﻣﺮ ﳎﺎﺯ ﰲ ﺍﻟﻌﻠﻢ ﻭﳚﺐ )(٦
ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻣﺎ ﺃﻣﻜﻦ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻀﻼﻟﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠﻖ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ ﻭﻛﺬﺍ ﺍﻷﻣﺮ ﰲ ﻗﻮﻟﻪ ﺑﺎﳉﻨﺔ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻣﻦ ﻛﺎﻥ ﻋﺪﻭﺍ ﷲ ...ﺇﱁ[ ﳌﺎ ﺑﻴﻦ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱄ ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻋﺪﻭﺍ ﳉﱪﻳﻞ ﻷﺟﻞ ﺃﻧـﻪ ﻧـﺰﻝ ﺑـﺎﻟﻘﺮﺁﻥ ﻋﻠـﻰ ﻗﻠـﺐ ﺳـﻴﺪﻧﺎ )(٨
ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺪ ﺧﻠﻊ ﺭﺑﻘﺔ ﺍﻹﻧﺼﺎﻑ ﺑﻴﻦ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﻛﻞ ﻣﻦ ﻛﺎﻥ ﻋﺪﻭﺍ ﻟﻮﺍﺣﺪ ﻣﻦ ﻫـﺆﻻﺀ ﻓﺈﻧـﻪ ﻛـﺎﻥ
ﻋﺪﻭﺍ ﳉﻤﻴﻌﻬﻢ ﻭﺑﲔ ﺃﻥ ﺍﷲ ﻋﺪﻭ ﻟﻪ ﺑﻘﻮﻟﻪ :ﻓﺈﻥ ﺍﷲ ﻋﺪﻭ ﻟﻠﻜﺎﻓﺮﻳﻦ") .ﺧﺎﺯﻥ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﻜﺴﺮ ﺍﳉﻴﻢ[ ﻛﻘﻨﺪﻳﻞ ﻭﻗﻮﻟﻪ½ :ﻭﻓﺘﺤﻬﺎ¼ ﻛﺸﻤﻮﻳﻞ ﻭﻗﻮﻟﻪ½ :ﺑﻼ ﳘﺰ¼ ﺭﺍﺟﻊ ﳍﻤﺎ ﻭﻗﻮﻟﻪ½ :ﻭﺑـﻪ¼ ...ﺇﱁ ﺭﺍﺟـﻊ ﻟﻠﻤﻔﺘـﻮﺡ )(٩
ﻓﻘﻂ ﻓﺎﻟﻘﺮﺍﺀﺍﺕ ﺃﺭﺑﻊ ،ﻭﺍﺣﺪﺓ ﰲ ﻣﻜـﺴﻮﺭ ﺍﳉـﻴﻢ ،ﻭﺛﻼﺛـﺔ ﰲ ﻣﻔﺘﻮﺣﻬـﺎ ،ﻭﻛﻠـﻬﺎ ﺳـﺒﻌﻴﺔ ﻭﺍﻟﺜﺎﻟﺜـﺔ ﺑـﻮﺯﻥ ﺳﻠـﺴﺒﻴﻞ ﻭﺍﻟﺮﺍﺑﻌـﺔ ﺑـﻮﺯﻥ
ﺟﺤﻤِ ﺮﺵ") .ﺻﺎﻭﻱ"(
) (١٠ﻗﻮﻟﻪ] :ﻣﻦ ﻋﻄﻒ ﺍﳋﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ[ ﺃﻱ :ﻟﺪﺧﻮﳍﻤﺎ ﰲ ﺍﳌﻼﺋﻜﺔ .ﻭﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﻌﻄﻒ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠـﻰ ﻓـﻀﻠﻬﻤﺎ ﻋﻠـﻰ ﻏﲑﳘـﺎ ﻣـﻦ
ﺍﳌﻼﺋﻜﺔ ﻛﺄﻤﺎ ﻣﻦ ﺟﻨﺲ ﺁﺧﺮ؛ ﻷﻥ ﺍﻟﺘﻐﺎﻳﺮ ﰲ ﺍﻟﻮﺻﻒ ﻳﱰﻝ ﻣﱰﻟﺔ ﺍﻟﺘﻐﺎﻳﺮ ﰲ ﺍﻟﺬﺍﺕ") .ﻛﺮﺧﻲ"(
٤٦
www.madinah.in
Madinah Gift Centre
2
:ﻳﻌﲏ ﻭﺿﻊ ﺍﻟﻈﺎﻫﺮ ﻣﻮﺿﻊ ﺍﳌﻀﻤﺮ١٢ .
إﻟﻴﻚ﴾ ﻳﺎ ﳏﻤﺪ ﴿ ﻳ ٰﺖ ٍ وﻟﻘﺪ َ ْ َ ْ َ
أﻧﺰﻟﻨ ۤﺎ ِ َ ْ َ ﻳﻦ ) ﴾(۹۸أوﻗﻌﻪ ﻣﻮﻗﻊ ﳍﻢ ﺑﻴﺎﻧﺎ ﳊﺎ ﳍﻢ ﴿ َ َ َ ْ وﰲ أﺧﺮى ﺑﻼ ﻳﺎء ﴿ َﻓ ِن اﻟﻠ َ َ ُ
ﻋﺪو ْﻟﻠﻜ ٰ ِ ِ ْ َ
)(١
ۢ ِ
ﺴﻘﻮن
َْ ُ ِ ْ
اﻟﻔ
ٰ إﻻ
ِ ۤ
ﺎ ِ
ُ َﺑ ُ ْ ﻳﻜ
َ وﻣﺎ
َ َ ﴿ ﻲء ﺑﺸ ﺟﺌﺘﻨﺎ ﻣﺎ وﺳﻠﻢ ﻴﻪﻋﻠ اﷲ ﺻ ﻲ ﻟﻠﻨﺒ ﻮرﻳﺎ ﺻ ﻦ ﺑ ا ﻮل ﻟﻘ رد ﺣﺎل )(٢
واﺿﺤﺎت : أي ﴾ ٍ ﺖٰ ﻨ ﺑ
ﺪوا ﴾ اﷲ)َ ﴿ (٣ﻋ ْ ًـﺪا﴾ ﻋـ اﻹﳝـﺎن ﺑـﺎﻟﻨﺒﻲ إن ﺧـﺮ ج أو اﻟﻨﺒـ ﻲ أن ﻻ ﻳﻌـﺎوﻧﻮا ﻋﻠﻴـﻪ
:ﺃﻱ ﻇﻬﺮ: ١٢ .ﻋﻄﻒ ﻋﻠﻰ ﻟﻔﻆ ﺍﳉﻼﻟﺔ١٢ .ﻛﻤﺎ
) ﴾(۹۹ﻛﻔﺮوا ﺑﻬﺎَ َ ﴿ .أو ُ َ
ﻠﻤﺎ ٰﻋ َ ُ ْ
:ﻣﻦ ﻏﺮﺽ
ﺑـﻞ﴾ ﻟـﻼ ﻧﺘﻘـﺎل ﻧﺒﺬه﴾ ﻃـﺮﺣﻪ ﴿ َ ِ ْ ٌﻳﻖ ﻣﻨْ ُ ْﻢ﴾ ﺑﻨﻘـﻀـﻪ ﺟﻮاب ½ﻛﻠﻤﺎ¼ وﻫﻮ ﳏـﻞ اﻻﺳـﺘﻔﻬﺎم اﻹﻧﻜـﺎري ﴿ َ ْ اﳌﺸﺮﻛﲔ ﴿ َ َ ٗ
)(٥ )(٤
ﺇﱃ ﻏﺮﺽ آﺧﺮ١٢ .ﻙ
ﻣﻦ ﻣﻌ ُ ْﻢ َ َ َ
ﻧﺒﺬ َ ِ ْ ٌﻳﻖ َ ﻣﻦ ﻋ ِْﻨﺪِ اﻟﻠ ِ﴾ ﳏﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ ُ َ ٌ
ﻣﺼﺪق َﻟﻤﺎ َ َ رﺳﻮل ْ
ﺟﺎء ُْﻢ َ ُ ْ ٌ ﴿ َ ْأﻛ َ ُ ُْﻢ َﻻ ُ ْ ِ ُ ْ َ
ﻳﺆﻣﻨﻮن )َ َ (۱۰۰وﻟﻤﺎ َ ٓ َ
)(٦
ورا َء ُﻇ ُﻮْر ِ ِ ْﻢ﴾ أي :ﻟﻢ ﻳﻌﻤﻠﻮا ﲟﺎ ﻓﻴﻬﺎ) (٧ﻣﻦ اﻹﳝﺎن ﺑﺎﻟﺮﺳﻮل وﻏﲑه
ﻛﺘ َﺐ اﻟﻠ ِ﴾ أي :اﻟﺘﻮراة ﴿ َ َ ٓ
أوﺗﻮا ا ْ ﻜ ِٰﺘ َﺐ ِ ٰﻳﻦ ُ ْ ُ اﻟﺬ ْ َ
:ﻭﻓﺎﻋﻠﻪ ﻓﺎﻋﻠﻪ١٢ .ﻙ :ﺃﻱ ﰲ ﺍﻟﻜﺘﺎﺏ١٢ . َ
ﻋ
واﺗﺒﻌﻮا ﴾ﻋﻄﻒ ﻧﺒﺬ ﴿ َﻣﺎ َ ْ ُ ﺣ ﻧﺒ ﻣ َ
﴿ َﻛ ﻧ ُ ْﻢ َﻻ َ ْﻌﻠ ُ ْ َ
ﺗﺘﻠﻮا﴾ ............. َﻤﻮن )﴾(۱۰۱ﻣﺎ ﻓﻴﻬﺎ ﻦ أﻧﻪ ﻲ ﻖ أو أﻧـﻬﺎ ﻛﺘﺎب اﷲ ﴿ َ َ ُ ْ
ﻗﻮﻟﻪ] :ﺑﻴﺎﻧﺎ ﳊﺎﳍﻢ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻓﺎﺋﺪﺓ ﺍﻟﻮﻗﻮﻉ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻢ ﻛﺎﻓﺮﻭﻥ ﺬﻩ ﺍﻟﻌﺪﺍﻭﺓ؛ ﻷﻥ ﺍﳉﺰﺍﺀ ﻣﺘﺮﺗﺐ ﻋﻠﻰ ﻛﻞ ﻭﺍﺣـﺪ )(١
ﻣﻦ ﺍﳌﺬﻛﻮﺭﻳﻦ ﰲ ﺍﻟﺸﺮﻁ ﻻ ﻋﻠﻰ ﺍﻤﻮﻉ ﻭﺍﳌﺮﺍﺩ ﲟﻌﺎﺩﺍﺓ ﺍﷲ ﺗﻌﺎﱃ ﳐﺎﻟﻔﺔ ﺃﻣﺮﻩ ﻋﻨﺎﺩﺍ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﻃﺎﻋﺘﻪ ﻣﻜﺎﺑﺮﺓ ﺃﻭ ﻣﻌـﺎﺩﺍﺓ
ﺍﳌﻘﺮﺑﲔ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﺻﺪﻭﺭ ﺍﻟﻜﻼﻡ ﺑﺬﻛﺮﻩ ﺍﳉﻠﻴﻞ ﺗﻔﺨﻴﻤﺎ ﻟﺸﺎﻢ؛ ﻷﻥ ﺍﻟﻌﺪﺍﻭﺓ ﻋﻠـﻰ ﺍﳊﻘﻴﻘـﺔ ﺍﻹﺿـﺮﺍﺭ ﺑﺎﻟﻌـﺪﻭ ﺑﻐـﻀﺎﻟﻪ ﻭﺫﻟـﻚ
ﳏﺎﻝ ﻋﻠﻰ ﺍﷲ ﻋﺰﻭﺟﻞ .ﻭﻳﺆﺧﺬ ﻣﻨﻪ ﺃﻥ ﺟﻮﺍﺏ ½ﻣﻦ¼ ﻫﻨﺎ ﻗﻮﻟﻪ﴿ :ﹶﻓﺈِﻥﱠ ﺍﻟﹼﻠﻪ ﻋﺪﻭ ﻟﱢﻠﹾﻜﹶﺎﻓِﺮِﻳﻦ]﴾ﺍﻟﺒﻘﺮﺓ [٩٨ :ﻭﺍﻟﺮﺍﺑﻂ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴـﻪ
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ﻣﻦ ﻭﺟﻬﲔ ﺃﺣﺪﳘﺎ ﺃﻥ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ﻗﺎﻡ ﻣﻘﺎﻡ ﺍﳌﻀﻤﺮ ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﻳﺮﺍﺩ ﺑﺎﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﻌﻤﻮﻡ ﻣـﻦ ﺍﻟـﺮﻭﺍﺑﻂ ﻻﻧـﺪﺭﺍﺝ ﺍﻷﻭﻝ
ﲢﺘﻪ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﳏﺬﻭﻓﺎ ﺃﻱ :ﻓﻬﻮ ﻛﺎﻓﺮ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺍﺿﺤﺎﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﻮ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻷﻧﻪ ﺃﻧﺴﺐ ﲟﻘﺎﻡ ﺭﺩ ﻗﻮﻝ ﺍﺑﻦ ﺻﻮﺭﻳﺎ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺍﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ ﻭﺍﻧﺘﺼﺎﺏ ﻋﻬﺪ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﻣﻦ ﺑﺎﺏ ﺃﻧﺒﺘـﻬﺎ ﺍﷲ ﻧﺒﺎﺗـﺎ ﺃﻭ ﻋﻠـﻰ ﺍﳌﻔﻌـﻮﻝ )(٣
ﺍﻟﺜﺎﱐ ﺑﺘﻀﻤﲔ ﻋﺎﻫﺪﻭﺍ ﻣﻌﲎ ﺃﻋﻄﻮﺍ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻨﻘﻀﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺃﻥ ﺍﻟﻨﺒﺬ ﺣﻘﻴﻘﺔ ﰲ ﺍﳌﺘﺠﺴﺪﺍﺕ ﻭﺍﻟﻌﻬﺪ ﻟﻴﺲ ﻣﻨـﻬﺎ ﺣﺎﺻـﻞ ﺍﻟـﺪﻓﻊ ﺃﻥ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻟﻨﺒـﺬ )(٤
ﻭﺍﻟﻄﺮﺡ ﻫﻮ ﺍﻟﻨﻘﺾ ﻭﺍﻟﺘﺮﻙ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﳌﻠﺰﻭﻡ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻼﺯﻡ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﳏﻞ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻹﻧﻜﺎﺭﻱ[ ﺃﻱ :ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻓﻬﻮ ﰲ ﺍﳌﻌﲎ ﻣﺴﻠﻂ ﻋﻠﻴﻪ ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﺇﻧﻜﺎﺭ ﺍﻟﻠﻴﺎﻗـﺔ ﻭﺍﳌﻨﺎﺳـﺒﺔ ﺃﻱ: )(٥
ﻻ ﻳﻨﺒﻐﻲ ﻭﻻ ﻳﻠﻴﻖ ﻣﻨﻬﻢ ﻧﺒﺬ ﺍﻟﻌﻬﺪ ﻛﻠﻤﺎ ﻋﻘﺪﻭﻩ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﻞ ﺃﻛﺜﺮﻫﻢ ﻻ ﻳﺆﻣﻨﻮﻥ[ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﻟﻴﺴﻮﺍ ﻣﻦ ﺍﻟﺪﻳﻦ ﰲ ﺷﻲﺀ ﻓﻼ ﻳﻌﺪﻭﻥ ﻧﻘﺾ ﺍﳌﻮﺍﺛﻴﻖ ﺫﻧﺒـﺎ ﻭﻻ ﻳﺒـﺎﻟﻮﻥ ﺑـﻪ ﻭﻫـﺬﺍ ﺭﺩ ﳌـﺎ )(٦
ﻳﺘﻮﻫﻢ ﻣﻦ ﺃﻥ ﺍﻟﻨﺎﺑﺬﻳﻦ ﻫﻢ ﺍﻷﻗﻠﻮﻥ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﱂ ﻳﻌﻤﻠﻮﺍ ﲟﺎ ﻓﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ½ :ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ¼ ﻟﻴﺲ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺑﻞ ﻛﻨﺎﻳﺔ ﻋﻦ ﻋﺪﻡ ﺍﻟﻌﻤﻞ ﲟﺎ ﰲ ﺍﻟﺘﻮﺭﺍﺓ )(٧
ﻭﺇﻻ ﻓﻬﻢ ﻳﻌﻈﻤﻮﺎ ﺇﱃ ﺍﻵﻥ") .ﺻﺎﻭﻱ"(
٤٧
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َﻴﻤَﻦ ﴾ ﻣـﻦ اﻟـﺴﺤﺮ وﻛﺎﻧـﺖ دﻓﻨﺘـﻪ ﲢـﺖ ﻛﺮﺳـﻴﻪ ﳌـﺎ ﻧـﺰ ع ﻣﻠﻜـﻪ أو ﻛﺎﻧـﺖ أي :ﺗﻠﺖ) ﴿ (١اﻟﺸﻴٰﻄ ِ ْ ُ َﻋ ٰ ﴾ ﻋﻬﺪ ﴿ ُ ْ ِ
ﻣﻠﻚ ُﺳﻠ ْ ٰ
ﺗــﺴﺘـﺮق اﻟــﺴﻤﻊ)(٢وﺗــﻀﻢ إﻟﻴــﻪ أﻛﺎذﻳــﺐ وﺗﻠﻘﻴــﻪ إﱃ اﻟﻜﻬﻨــﺔ ﻓﻴﺪوﻧﻮﻧــﻪ وﻓــﺸﺎ ذﻟــﻚ وﺷــﺎع أن اﳉـﻦ ﺗﻌﻠــﻢ اﻟﻐﻴــﺐ ﻓﺠﻤـﻊ
ﺳﻠﻴﻤﺎن اﻟﻜﺘﺐ ودﻓﻨﻬﺎ ﻓﻠﻤﺎ ﻣﺎت دﻟﺖ اﻟﺸﻴﺎﻃﲔ ﻋﻠﻴﻬﺎ اﻟﻨﺎس ﻓﺎﺳﺘﺨﺮﺟﻮﻫﺎ ﻓﻮﺟﺪوا ﻓﻴﻬﺎ اﻟﺴﺤﺮ ﻓﻘـﺎﻟﻮا إﳕـﺎ ﻣﻠﻜﻜـﻢ
ﻗﺎل ﺗﻌﺎﱃ) (٣ﺗﱪﻳـﺔ ﻟـﺴﻠﻴﻤﺎن وردا ﻋـ اﻟﻴﻬـﻮد ﰲ ﻗـﻮﳍﻢ اﻧﻈـﺮوا إﱃ ﳏﻤـﺪ ﻳـﺬﻛﺮ
ﺑﻬﺬا ﻓﺘﻌﻠﻤﻮه ورﻓﻀﻮا ﻛﺘﺐ أﻧﺒﻴﺎﺋﻬﻢ
?ﻟﻸﻛﺜﺮ١٢ .
َﻴﻤُﻦ﴾ أي :ﻟﻢ ﻳﻌﻤﻞ اﻟﺴﺤﺮ)(٤؛ ﻷﻧﻪ ﻛﻔﺮ)َ ﴿ (٥و ٰﻜﻦ﴾ﺑﺎﻟﺘﺸﺪﻳﺪ وﻣﺎ َﻛ َ َ ُﺳﻠ ْ ٰ
ﺳﻠﻴﻤﺎن ﰲ اﻷﻧﺒﻴﺎء وﻣﺎ ﻛﺎن إﻻ ﺳﺎﺣﺮاَ َ ﴿ :
َ ? ﻻﺑﻦ ﻋﺎﻣﺮ ﻭﲪﺰﺓ١٢ .ﻙ
ﻣـﺎ ُ ْ َِ
أﻧـﺰل )َ (٦ﻋ َ اﻟﻨﺎس اﻟﺴ ْ َ ﴾ اﳉﻤﻠﺔ ﺣﺎل ﻣﻦ ﺿﻤﲑ ﻛﻔﺮوا ﴿َو﴾ ﻳﻌﻠﻤﻮﻢ ﴿ َ ۤ وا َ َ
واﻟﺘﺨﻔﻴﻒ ﴿ ٰ َ ُ ْ َ ُ ْ َ َ
ُﻌﻠﻤﻮن ﻛ ْ ِ ﻄاﻟﺸﻴ
وﻣـﺎروت﴾
ـﺎروت َ َ ُ ْ َ اﻟﻤﻠ ََﻜ ْ ِ ﴾ أي :أﳍﻤﺎه ﻣﻦ اﻟﺴﺤﺮ وﻗﺮئ ﺑﻜﺴﺮ اﻟﻼم اﻟﻜﺎﺋﻨﲔ ﴿ ِ َ ِ َ
ﺑﺒﺎﺑﻞ﴾ ﺑﻠﺪ ﰲ ﺳﻮاد اﻟﻌﺮاق ﴿ َ ُ ْ َ َْ
)(٨ )(٧
ﻗﻮﻟﻪ] :ﺃﻱ :ﺗﻠﺖ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﻀﺎﺭﻉ ﲟﻌﲎ ﺍﳌﺎﺿﻲ؛ ﻷﻥ ﺍﻟﺴﻤﺎﺀ ﳏﻔﻮﻇﺔ ﻣﻦ ﺍﺳﺘﺮﺍﻗﻬﻢ ﺍﻟﺴﻤﻊ ﻣـﻦ ﺑﻌﺜـﺔ ﺭﺳـﻮﻝ ﺍﷲ )(١
ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﻠﺖ ﲟﻌﲎ ﻗﺮﺃﺕ ﺃﻭ ﻛﺬﺑﺖ") .ﺻﺎﻭﻱ"(
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ﻗﻮﻟﻪ] :ﻛﺎﻧﺖ ﺗﺴﺘﺮﻕ ﺍﻟﺴﻤﻊ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻃﺮﻳﻖ ﺁﺧﺮ ﻟﺬﻟﻚ ﺍﻟﻮﺻﻮﻝ ﻭﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﻛﻴﻔﻴﺔ ﺍﻟﻮﺻﻮﻝ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻗﺎﻝ ﺗﻌﺎﱃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﺍﻋﺘﺮﺍﺿﻴﺔ ﻟِﺘﱪﻳﺔ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻤﺎ ﻧﺴﺒﻮﻩ ﺇﻟﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﱂ ﻳﻌﻤﻞ ﺍﻟﺴﺤﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻜﻔﺮ ﻫﻮ ﺍﻟﺴﺤﺮ ﳎﺎﺯﺍ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻷﻧﻪ ﻛﻔﺮ[ ﺃﻱ :ﻣﻦ ﻏﲑ ﺗﻔﺼﻴﻞ ﻭﺫﻟﻚ ﰲ ﺷﺮﻳﻌﺘﻪ ﻭﺃﻣﺎ ﰲ ﺷﺮﻋﻨﺎ ﻓﻔﻴﻪ ﺗﻔﺼﻴﻞ ﻓـﺈﻥ ﺍﻋﺘﻘـﺪ ﺻـﺤﺘﻪ ﻭﺇﻧـﻪ ﻳـﺆﺛﺮ ﺑﻨﻔـﺴﻪ ﻓﻬـﻮ )(٥
ﻛﻔﺮ ﻭﺃﻣﺎ ﺇﻥ ﺗﻌﻠﻤﻪ ﻟﻴﺴﺤﺮ ﺑﻪ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﺣﺮﺍﻡ ،ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻟﺸﻲﺀ ﻓﻤﻜﺮﻭﻩ ،ﻭﺇﻥ ﻛﺎﻥ ﻟﻴﺒﻄﻞ ﺑﻪ ﺍﻟﺴﺤﺮ ﻓﺠﺎﺋﺰ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﻳﻌﻠﻤﻮﻢ ﻣﺎ ﺃﻧﺰﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻣﺎ¼ ﺍﳌﻮﺻﻮﻟﺔ ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻄﻔﺎ ﻋﻠﻰ ½ﺍﻟﺴﺤﺮ¼ ﻭﺳـﻮﻍ ﻋﻄﻔـﻪ ﻋﻠﻴـﻪ ﺗﻐﺎﻳﺮﳘـﺎ )(٦
ﻟﻔﻈﺎ ﺃﻭ ﺍﳌﺮﺍﺩ ½ﲟﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﺍﳌﻠﻜﲔ¼ ﻧﻮﻉ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺴﺤﺮ ﻓﺎﻟﺘﻐﺎﻳﺮ ﺑﺎﳊﻘﻴﻘﺔ ﻻ ﺑﺎﻻﻋﺒﺘﺎﺭ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺃﳍﻤﺎﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﻧﺰﺍﻝ ﻫﻮ ﺍﻹﳍﺎﻡ ﻟﻠﺘﻨﺎﺳﺐ ﺍﻟﻈﺎﻫﺮ ﺑﻴﻨﻬﻤﺎ ﻻ ﻣﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﻣﻨﻪ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺮﺍﻛﻴﺐ )(٧
ﻭﺍﻟﻌﻨﺎﻭﻳﻦ ﻣﻦ ﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﻋﻠﻰ ﺍﻟﺮﺳﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﻜﺎﺋﻨﲔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺑﺒﺎﺑﻞ ﺟﺎﺭ ﻭﳎﺮﻭﺭ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﺻﻔﺔ ﻟﻠﻤﻠﻜﲔ") .ﺻﺎﻭﻱ" ،ﺻـ](٩٥ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺍﺑﺘﻼﺀ ﻣﻦ ﺍﷲ[ ﺃﻱ :ﺍﻣﺘﺤﺎﻧﺎ ﻭﺍﺧﺘﺒﺎﺭﺍ ﳍﻢ ﻫﻞ ﻳﺘﻌﻠﻤﻮﻧﻪ ﺃﻭﻻ ﻛﻤﺎ ﺍﺑﺘﻠﻰ ﻗﻮﻡ ﻃﺎﻟﻮﺕ ﺑﺎﻟﺸﺮﺏ ﻣـﻦ ﺍﻟﻨـﻬﺮ ﻭﻗﻴـﻞ ﺇﳕـﺎ ﺃﻧـﺰﻻ )(٩
ﻟﺘﻌﻠﻴﻤﻪ ﻟﻠﺘﻤﻴﻴﺰ ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻌﺠﺰﺓ ﻟﺌﻼ ﻳﻐﺘﺮ ﺑﻪ ﺍﻟﻨﺎﺱ ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﺴﺤﺮﺓ ﻛﺜﺮﻭﺍ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻭﺍﺳﺘﻨﺒﻄﻮﺍ ﺃﺑﻮﺍﺑﺎ ﻏﺮﻳﺒﺔ ﻣـﻦ
ﺍﻟﺴﺤﺮ ﻭﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺍﻟﻨﺒﻮﺓ ﻓﺒﻌﺚ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻳﻦ ﺍﳌﻠﻜـﲔ ﻟﻴﻌﻠﻤـﺎ ﺍﻟﻨـﺎﺱ ﺃﺑـﻮﺍﺏ ﺍﻟـﺴﺤﺮ ﺣـﱴ ﻳﺘﻤﻜﻨـﻮﺍ ﻣـﻦ ﻣﻌﺎﺭﺿـﺔ ﺃﻭﻟﺌـﻚ
ﺍﻟﻜﺬﺍﺑﲔ ﻭﺇﻇﻬﺎﺭ ﺃﻣﺮﻫﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ" ﻣﻠﺨﺼﺎ(
٤٨
www.madinah.in
Madinah Gift Centre
2
ﻧﺤﻦ ﻓ ِ ْﻨ َ ٌﺔ﴾) (١ﺑﻠﻴﺔ ﻣﻦ اﷲ ﻟﻠﻨﺎس ﻟﻴﻤﺘﺤﻨﻬﻢ ﺑﺘﻌﻠﻴﻤﻪ ﻓﻤﻦ ﺗﻌﻠﻤﻪ ﻛﻔﺮ وﻣﻦ ﺗﺮﻛﻪ ﻓﻬﻮ ﻣﺆﻣﻦ ﴿ َﻓﻼَ َ ْ
ﺗﻜـ ُ ْ ﴾ ﻟﻪ ﻧﺼﺤﺎ ﴿ ِ َ
إﻧﻤﺎ َ ْ ُ
وزوﺟ ﴾ ﺑﺄن ﻳﺒﻐﺾ ﻛﻼ إﱃ اﻵﺧﺮ ﴿ َ َ
وﻣﺎ
ﻧـــــــــــــــــ
ﻗﻮن ﺑ ِ َﺑ ْ َ ْ َ ْ ِ
اﻟﻤﺮء َ َ ْ ِ ﺘﻌﻠﻤﻮن ِ ْ
ﻣﻨ ُ َﻤﺎ َﻣﺎ ُ َ ُ ْ َ ﺑﺘﻌﻠﻤﻪ ﻓﺈن أﰉ إﻻ اﻟﺘﻌﻠﻢ ﻋﻠ ّﻤﺎه ﴿ َﻓ َ َ َ ُ ْ َ
ﻧــــ ﻛﻞ ﻣﻨﻬﻤﺎ
)ٰ(٣ ٰ
وﻳﺘﻌﻠﻤﻮن َﻣﺎ َ ُ ُْﻢ﴾ ﰲأﺣﺪ ِإﻻ ﺑ ِ ِذ ِْن اﻟﻠ ِ﴾ ﺑﺈرادﺗـﻪ ﴿ َ َ َ َ ُ ْ َ ﻣﻦ﴾ زاﺋﺪة ﴿ َ َ ٍ ﻳﻦ ﺑ ِ ﴾ ﺑﺎﻟﺴﺤﺮ ﴿ ِ ْ ُْﻢ﴾ أي :اﻟﺴﺤﺮة ﴿ ِ َﻀﺂر ْ َ
)(٢
ٰ
ﻟﻤـﻦ﴾ ﻻم اﺑﺘـﺪاء ﻣﻌﻠ ـﻘﺔ ﳌـﺎ ﻗﺒﻠﻬـﺎ ﻣـﻦ َ ِ َ ﴿ ﻮد ـﻬ ﻟﻴ ا : يأ ﴾ ا ِ
ﻋﻠﻤﻮ
ُْ َ ﴿ ـﺴﻢ ﻗ ﻻم ﴾ َ
وﻟﻘﺪ
ْ َ ﻳﻨﻔﻌ ُ ْﻢ﴾ وﻫﻮ اﻟﺴﺤ َ
﴿ ﺮ اﻵﺧﺮة ﴿ََوﻻ َ ْ َ ُ
ﺧـﻼق﴾ ﻧـﺼﻴﺐ ﰲ اﳉﻨـﺔ اﺷ َ ٰ ُ﴾اﺧﺘـﺎره أو اﺳـﺘﺒﺪﻟﻪ ﺑﻜﺘـﺎب اﷲ ﴿ َﻣـﺎ َﻟـ ٗ ِﻓــﻲ ا ْﻻٰ ِ َ ة ِ ِ ْ
ﻣـﻦ َ َ ٍ )(٥
اﻟﻌﻤﻞ وﻣﻦ ﻣﻮﺻﻮﻟﺔ)ْ ﴿(٤
? ﺑﻴﺎﻥ ﻟﻀﻤﲑ ﺃﻧﻔﺴﻬﻢ١٢ .ﻙ ? ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻣﺎ ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ ١٢ﻙ
ﻔﺴ ُ ْﻢ﴾ أي :اﻟﺸﺎرﻳﻦ :أي:ﺣﻈﻬﺎ ﻣﻦ اﻵﺧـﺮة أن ﺗﻌﻠﻤـﻮه) (٦ﺣﻴـﺚ أوﺟـﺐ وﻟﺒﺌﺲ َﻣﺎ﴾ ﺷﻴﺌﺎ ﴿ َ َ ْوا﴾ ﺑﺎﻋﻮا ﴿ﺑ ِ ۤ أَ ْ ُ َ ﴿َ َ ِْ َ
ٰ
وﻟﻮ َأﻧ ُ ْﻢ﴾أي :اﻟﻴﻬﻮد ﴿ َ ُ ْ
ﻣﻨﻮا﴾ ﺑﺎﻟﻨﺒﻲ َﻤﻮن)﴾(۱۰۲ﺣﻘﻴﻘﺔﻣﺎﻳﺼﲑون إﻟﻴﻪ ﻣﻦ اﻟﻌﺬاب ﻣﺎ ﺗﻌﻠﻤﻮه﴿ َ َ ْ ﳍﻢ اﻟﻨﺎر﴿ َ ْﻟﻮ َ ُ ْ
ﺎﻧﻮا َ ْﻌﻠ ُ ْ َ
)(٧
ﻗﻮﻟﻪ] :ﺇﳕﺎ ﳓﻦ ﻓﺘﻨﺔ[ ﺍﻟﻔﺘﻨﺔ ﺍﻻﺧﺘﺒﺎﺭ ﻭﺍﻻﻣﺘﺤﺎﻥ ﻭﺇﻓﺮﺍﺩﻫﺎ ﻣﻊ ﺗﻌﺪﺩﳘﺎ ﻟﻜﻮﺎ ﻣﺼﺪﺭﺍ ﻭﲪﻠﻬﺎ ﻋﻠﻴﻬﻤـﺎ ﲪـﻞ ﻣﻮﺍﻃـﺎﺓ ﻟﻠﻤﺒﺎﻟﻐـﺔ )(١
ﻛﺄﻤﺎ ﻧﻔﺲ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻟﻘﺼﺮ ﻟﺒﻴﺎﻥ ﺃﻧﻪ ﻟﻴﺲ ﳍﻤﺎ ﻓﻴﻤﺎ ﻳﺘﻌﺎﻃﻴﺎﻧﻪ ﺷﺄﻥ ﺳﻮﺍﻫﺎ ﻟﻴﻨﺼﺮﻑ ﺍﻟﻨﺎﺱ ﻋﻦ ﺗﻌﻠﻤـﻪ ﺃﻱ :ﻭﻣـﺎ ﻳﻌﻠﻤـﺎﻥ ﻣـﺎ ﺃﻧـﺰﻝ
ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺴﺤﺮ ﺃﺣﺪﺍ ﻣﻦ ﻃﺎﻟﺒﻴﻪ ﺣﱵ ﻳﻨﺼﺤﺎﻩ ﻗﺒﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻳﻘﻮﻻ ﻟﻪ ﺇﳕﺎ ﳓﻦ ﻓﺘﻨﺔ ﻭﺍﺑﺘﻼﺀ ﻣﻦ ﺍﷲ ﻋﺰﻭﺟﻞ ﻓﻤﻦ ﻋﻤﻞ ﲟﺎ ﺗﻌﻠﻢ
0
0
ﻣﻨﺎ ﻭﺍﻋﺘﻘﺪ ﺣﻘﻴﻘﺘﻪ ﻛﻔﺮ ﻭﻣﻦ ﺗﻮﻗﻰ ﻋﻦ ﺍﻟﻌﻤﻞ ﺑﻪ ﺃﻭ ﺍﲣﺬﻩ ﺫﺭﻳﻌﺔ ﻟﻼﺗﻘﺎﺀ ﻋﻦ ﺍﻻﻏﺘﺮﺍﺭ ﲟﺜﻠﻪ ﺑﻘﻲ ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻓـﻼ ﺗﻜﻔـﺮ ﺑﺎﻋﺘﻘـﺎﺩ
ﺣﻘﻴﻘﺘﻪ ﻭﺟﻮﺍﺯ ﺍﻟﻌﻤﻞ ﺑﻪ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﺍﻟﺴﺤﺮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻀﻤﲑ ﻟﻠﺴﺤﺮﺓ ﺍﻟﺬﻳﻦ ﻋﺎﺩ ﺇﻟﻴﻬﻢ ﺿﻤﲑ ﻓﻴﺘﻌﻠﻤﻮﻥ ﻷﻢ ﺻﺎﺭﻭﺍ ﺳﺤﺮﺓ ﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﻭﻗﻴﻞ ﻟﻠﻴﻬـﻮﺩ )(٢
ﺍﻟﺬﻳﻦ ﻋﺎﺩ ﺇﻟﻴﻬﻢ ﺿﻤﲑ ﻭﺍﺗﺒﻌﻮﺍ ﻭﻗﻴﻞ ﻟﻠﺸﻴﺎﻃﲔ ﻭﺍﻷﻭﻝ ﺃﻗﺮﺏ ﻓﻠﺬﺍ ﺍﺧﺘﺎﺭﻩ ﻋﻠﻰ ﻣﺎ ﺍﻟﺘﺰﻣﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ[ ﻫﺬﺍ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻔﺮﻍ ﻣﻦ ﺃﻋﻢ ﺍﻷﺣﻮﺍﻝ ﻓﻬﻮ ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻓﻴﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ") .ﲰﲔ"( )(٣
ﻗﻮﻟﻪ] :ﻭﻣﻦ ﻣﻮﺻﻮﻟﺔ[ ﺃﻱ :ﰲ ﳏﻞ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭ ½ﺍﺷﺘﺮﺍﻩ¼ ﺻﻠﺘﻬﺎ ﻭﻗﻮﻟﻪ½ :ﻣﺎﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ ﺧﻼﻕ¼ ﲨﻠﺔ ﻣﻦ ﻣﺒﺘـﺪﺀ ﻭﺧـﱪ )(٤
ﻭ½ﻣﻦ¼ ﻣﺰﻳﺪﺓ ﰲ ﺍﳌﺒﺘﺪﺀ ﻭ ½ﰲ ﺍﻵﺧﺮﺓ¼ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﻭﻗﻊ ﺣﺎﻻ ﻣﻨﻪ ﻭﻟﻮ ﺃﺧﺮ ﻋﻨـﻪ ﻟﻜـﺎﻥ ﺻـﻔﺔ ﻟـﻪ ﻭﺍﻟﺘﻘـﺪﻳﺮ ﻣﺎﻟـﻪ ﺧـﻼﻕ ﰲ
ﺍﻵﺧﺮﺓ ﻭﻫﺬﻩ ﺍﳉﻤﻠﺔ ﰲ ﳏﻞ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺃﺎ ﺧﱪ ﻟﻠﻤﻮﺻﻮﻝ ﻭﺍﳉﻤﻠﺔ ﰲ ﺣﻴﺰ ﺍﻟﻨـﺼﺐ ﺳـﺎﺩﺓ ﻣـﺴﺪ ﻣﻔﻌـﻮﱄ ½ﻋﻠﻤـﻮﺍ¼ ﺇﻥ ﺟﻌـﻞ
ﻣﺘﻌﺪﻳﺎ ﺇﱃ ﺍﺛﻨﲔ ﺃﻭ ﻣﻔﻌﻮﻟﻪ ﺍﻟﻮﺍﺣﺪ ﺇﻥ ﺟﻌﻞ ﻣﺘﻌﺪﻳﺎ ﺇﱃ ﺍﻟﻮﺍﺣﺪ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﺍﺧﺘﺎﺭﻩ ﺃﻭ ﺍﺳﺘﺒﺪﻟﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﻣﻌﲎ ﺍﺎﺯﻱ ﻟﺘﻌﺬﺭ ﺍﳊﻘﻴﻘﺔ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺃﻥ ﺗﻌﻠﻤﻮﻩ[ ½ﺃﻥ¼ ﻣﺼﺪﺭﻳﺔ ﻭﺍﳌﺼﺪﺭ ﺍﳌﺄﺧﻮﺫ ﻣﻨﻬﺎ ﻭﻣﻦ ﺻﻠﺘﻬﺎ ﻫﻮ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ ﻭ½ﺣﻴﺚ¼ ﺗﻌﻠﻴﻠﻴﺔ ﻟﺬﻣﻬﻢ") .ﲨﻞ"( )(٦
ﻗﻮﻟﻪ] :ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﺼﲑﻭﻥ ﺇﻟﻴﻪ ...ﺇﱁ[ ﻗﺼﺪ ﺬﺍ ﺩﻓﻊ ﺍﻟﺘﻨﺎﰲ ﰲ ﺍﻵﻳﺔ ﺣﻴﺚ ﺃﺛﺒﺘﺖ ﳍﻢ ﺍﻟﻌﻠﻢ ﺃﻭﻻ ﰲ ﻗﻮﻟﻪ ﴿ :ﻭﻟﹶﻘﹶـﺪ ﻋﻠِﻤـﻮﺍﹾ ﻟﹶﻤـﻦِ )(٧
ﺍﺷﺘﺮﺍﻩ]﴾ﺍﻟﺒﻘﺮﺓ [١٠٢ :ﻭﻧﻔﺘﻪ ﻋﻨﻬﻢ ﺛﺎﻧﻴﺎ ﲟﻘﺘﻀﻰ ½ﻟﻮ¼ ﺍﻻﻣﺘﻨﺎﻋﻴﺔ ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﳌﺜﺒﺖ ﳍﻢ ﻋﻠﻢ ﻋﺪﻡ ﺍﻟﺜﻮﺍﺏ ﻭﺍﳌﻨﻔﻲ ﻋﻨﻬﻢ
ﺛﺎﻧﻴﺎ ﻋﻠﻢ ﺧﺼﻮﺹ ﺍﻟﻌﺬﺍﺏ ﺃﻭ ﺃﻥ ﺍﳌﺜﺒﺖ ﺍﻟﻌﻠﻢ ﺍﻹﲨﺎﱄ ﻭﺍﳌﻨﻔﻲ ﺍﻟﻌﻠﻢ ﺍﻟﺘﻔﺼﻴﻠﻲ ﻋﻠﻰ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﺘﻌﻴﲔ") .ﲨﻞ"(
٤٩
www.madinah.in
Madinah Gift Centre
2
و اﻟﻘﺮآن ﴿ َوا َ ْﻘﻮا﴾ ﻋﻘﺎب اﷲ ﺑﱰك ﻣﻌﺎﺻﻴﻪ ﻛﺎﻟﺴﺤﺮ وﺟـﻮاب ﻟـﻮ ﳏـﺬوف أي :ﻷﺛﻴﺒـﻮا دل ﻋﻠﻴـﻪ ﴿ َ َ ُ ْ َ
ﻟﻤﺜﻮﺑـ ٌﺔ﴾ ﺛـﻮاب
َﻤﻮن )﴾(۱۰۳أﻧﻪ ﺧﲑ ﳌﺎ ﺎﻧﻮْا َ ْﻌﻠ ُ ْ َ وﻫﻮ ﻣﺒﺘﺪأ واﻟﻼم ﻓﻴﻪ ﻟﻠـﻘﺴﻢ ﴿ ْ
ﻣﻦ ﻋ ِْﻨﺪِ اﷲ ِ َﺧ ْ ٌ﴾ ﺧﱪه ﳑﺎ ﺷﺮوا ﺑﻪ أﻧﻔﺴﻬﻢ ﴿ َﻟﻮْ َ ُ
ﻉ
)(١
ﻉ
ﻘﻮﻟﻮا َراﻋ َِﻨﺎ﴾) (٢ﻟﻠﻨﺒﻲ) (٣أﻣﺮ ﻣﻦ اﳌﺮاﻋﺎ ة) (٤وﻛﺎﻧﻮا) (٥ﻳﻘﻮﻟﻮن ﻟﻪ ذﻟﻚ وﻫﻲ ﺑﻠﻐﺔ
ﻣﻨﻮا َﻻ َ ُ ْ ُ ْ آ ﺛﺮوه ﻋﻠﻴﻪ ﴿ﻳﺎ َ ﻳ َ ﺎ اﻟـﺬِ ْ َ
ﻳﻦ َ ُ ْ
اﻧﻈﺮﻧﺎ﴾ أي :اﻧﻈﺮ اﻟﻴﻬﻮد) (٦ﺳﺐ ﻣﻦ اﻟﺮﻋﻮﻧﺔ ﻓﺴﺮوا ﺑﺬﻟﻚ وﺧﺎﻃﺒﻮا ﺑﻬﺎ اﻟﻨﺒﻲ ﻓﻨ اﳌﺆﻣﻨﻮن ﻋﻨﻬﺎ ﴿ َ ُ ْ ُ
وﻗﻮﻟﻮا﴾ ﺑﺪﳍﺎ ﴿ ْ ُ ْ َ
ﻳﻦ َﻛ َ ُ ْوا
اﻟﺬ ْ َ ﻋﺬاب َ ِ ْ ٌ
أﻟﻴﻢ ) ﴾(۱۰۴ﻣﺆﻟﻢ ﻫﻮ اﻟﻨﺎر ﴿ َﻣﺎ ﻳَـ َﻮد ِ ﻳﻦ َ َ ٌ
)(٨
واﺳﻤﻌﻮا﴾ ﻣﺎ ﺗﺆﻣﺮون ﺑﻪ ﲰﺎع ﻗﺒﻮل ﴿ َو ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ
)( ٧
إﻟﻴﻨﺎ ﴿ َ ْ َ ُ ْ
ﻗﻮﻟﻪ] :ﺃﻧﻪ ﺧﲑ[ ﺍﻟﻀﻤﲑ ﰲ ½ﺃﻧﻪ¼ ﻟﻠﺜﻮﺍﺏ ﺍﳌﻌﱪ ﻋﻨﻪ ﺑﺎﳌﺜﻮﺑﺔ ﻭﻗﻮﻟﻪ½ :ﳌﺎ ﺁﺛﺮﻭﻩ¼ ﺍﻟﻀﻤﲑ ﻟـ½ﻣﺎ ﺍﺷﺘﺮﻭﺍ ﺑﻪ ﺍﻧﻔﺴﻬﻢ¼ ﻭﻫـﻮ ﺍﻟـﺴﺤﺮ )(١
ﻭﺍﻟﻀﻤﲑ ½ﻋﻠﻴﻪ¼ ﻟﻠﺜﻮﺍﺏ") .ﲨﻞ"(
ﻗﻮﻟﻪٰ ﴿] :ﻳﺎﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺍٰﻣﻨﻮﺍ ﻻ ﺗﻘﻮﻟﻮﺍ ﺭﺍﻋﻨﺎ﴾ ...ﺍﻵﻳﺔ[ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺱ ﺍﺳﺘﺪﻝ ﺎ ﻋﻠﻰ ﺳﺪ ﺍﻟﺬﺭﺍﺋﻊ ﰲ ﺍﻷﺣﻜﺎﻡ ،ﻷﻥ ﺍﳌـﺆﻣﻨﲔ )(٢
ﻣﻨِﻌﻮﺍ ﻣﻦ ﻗﻮﻝ:ﺭﺍﻋﻨﺎ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﺌﻼ ﳚﺪ ﺍﻟﻴﻬﻮﺩ ﺑﺬﻟﻚ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺳﺒﻪِ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﻠﻨﱯ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﻘﻮﻝ ﻟﻪ ﻫﻮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﺮﻳﻨﺔ ﺳﺒﺐ ﺍﻟﱰﻭﻝ ﻭﺍﻟﻨﻬﻲ ﻋﻠﻰ ﺍﻹﻃﻼﻕ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﻣﺮ ﻣﻦ ﺍﳌﺮﺍﻋﺎﺓ[ ﻭﻫﻲ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺮﻋﻲ ﻭﻫﻮ ﺣﻔﻆ ﺍﻟﻐﲑ ﻭﺗﺪﺑﲑ ﺃﻣﻮﺭﻩ ﻭﺗﺪﺍﺭﻙ ﻣﺼﺎﳊﻪ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"( )(٤
ﻗﻮﻟﻪ] :ﻭﻛﺎﻧﻮﺍ[ ﺃﻱ :ﺍﳌﺴﻠﻤﻮﻥ ﻳﻘﻮﻟﻮﻥ ﻟﻪ ﺫﻟﻚ ﺃﻱ :ﺇﺫﺍ ﺃﻟﻘﻰ ﻋﻠﻴﻬﻢ ﺷﻴﺄ ﻣﻦ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟـﻮﻥ ﺭﺍﻋﻨـﺎ ﻳﺎﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ )(٥
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ﻋﻠﻴﻪ ﻭﺳﻠﻢ! ﺃﻱ :ﺭﺍﻗﺒﻨﺎ ﻭﺍﻧﺘﻈﺮﻧﺎ ﻭﺗﺄﻥ ﺑﻨﺎ ﺣﱴ ﻧﻔﻬﻢ ﻛﻼﻣﻚ ﻭﳓﻔﻈـﻪ ﻭﻛﺎﻧـﺖ ﻟﻠﻴﻬـﻮﺩ ﻛﻠﻤـﺔ ﻋﱪﺍﻧﻴـﺔ ﺃﻭ ﺳـﺮﻳﺎﻧﻴﺔ ﻳﺘـﺴﺎﺑﻮﻥ ـﺎ
ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﻫﻲ ﺭﺍﻋﻴﻨﺎ ﻗﻴﻞ ﻣﻌﻨﺎﻫﺎ ﺍﲰﻊ ﻻﲰﻌﺖ ﻓﻠﻤﺎ ﲰﻌـﻮﺍ ﺑﻘـﻮﻝ ﺍﳌـﺆﻣﻨﲔ ﺫﻟـﻚ ﺍﻓﺘﺮﺿـﻮﻩ ﻭﺍﲣـﺬﻭﻩ ﺫﺭﻳﻌـﺔ ﺇﱃ ﻣﻘـﺼﺪﻫﻢ
ﻓﺠﻌﻠﻮﺍ ﳜﺎﻃﺒﻮﻥ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻌﻨـﻮﻥ ﺑـﻪ ﺗﻠـﻚ ﺍﳌـﺴﺒﺔ ﺃﻭ ﻧـﺴﺒﺘﻪ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺇﱃ ﺍﻟـﺮﻋﻦ ﻭﻫـﻮ
ﺍﳊﻤﻖ ﺭﻭﻱ ﺃﻥ ﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ ﲰﻌﻬـﺎ ﻣﻨـﻬﻢ ﻭﻛـﺎﻥ ﻳﻌـﺮﻑ ﻟﻐﺘـﻬﻢ ﻓﻘـﺎﻝ ﻳـﺎ ﺃﻋـﺪﺍﺀ ﺍﷲ! ﻋﻠـﻴﻜﻢ ﻟﻌﻨـﺔ ﺍﷲ
ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﺌﻦ ﲰﻌﺘﻬﺎ ﻣﻦ ﺭﺟﻞ ﻣﻨﻜﻢ ﻳﻘﻮﳍـﺎ ﻟﺮﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻷﺿـﺮﺑﻦ ﻋﻨﻘـﻪ ﻗـﺎﻟﻮﺍ ﺃﻭ ﻟـﺴﺘﻢ
ﺗﻘﻮﻟﻮﺎ ﻓﱰﻟﺖ ﺍﻵﻳﺔ ﻭﻰ ﻓﻴﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻋﻦ ﺫﻟﻚ ﻗﻄﻌﺎ ﻷﻟﺴﻨﺔ ﺍﻟﻴﻬﻮﺩ ﻋـﻦ ﺍﻟﺘـﺪﻟﻴﺲ ﻭﺃﻣـﺮﻭﺍ ﲟـﺎ ﰲ ﻣﻌﻨﺎﻫـﺎ ﻭﻻ ﻳﻘﺒـﻞ ﺍﻟﺘﻠﺒـﻴﺲ
ﻓﻘﻴﻞ½ :ﻭﻗﻮﻟﻮﺍ :ﺍﻧﻈﺮﻧﺎ¼") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﻭﻫﻲ ﺑﻠﻐﺔ ﺍﻟﻴﻬﻮﺩ ...ﺇﱁ[ ﰲ ﻣﻌﲎ ﺍﻟﺘﻌﻠﻴﻞ ﻟﻠﻨﻬﻲ ﺍﳌﺬﻛﻮﺭ ﻭﻗﻮﻟﻪ½ :ﺳﺐ ﻣﻦ ﺍﻟﺮﻋﻮﻧﺔ¼ ﺃﻱ :ﺳﺐ ﻣﺄﺧﻮﺫ ﻣـﻦ ﻫـﺬﺍ ﺍﳌﻌـﲎ )(٦
ﻳﻌﲏ ﻻ ﻣﻦ ﻗﻮﳍﻢ ﺍﲰﻊ ﻻﲰﻌﺖ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻛﺎﻥ ﳍﺎ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﻫﺬﺍﻥ ﺍﳌﻌﻨﻴﺎﻥ ﻓﺎﳌﻔـﺴﺮ ﻧﻈـﺮ ﻟـﻸﻭﻝ ﻭﻏـﲑﻩ ﻟﻠﺜـﺎﱐ ﻫـﺬﺍ
ﻭﻫﻲ ﺑﺎﳌﻌﲎ ﺍﻷﻭﻝ ﰲ ﺍﻟﺸﺮﺡ ﻋﺮﺑﻴﺔ ،ﻭﺑﺎﻟﺜﺎﱐ ﺍﳌﺬﻛﻮﺭ ﰲ ﻏﲑﻩ ﻋﱪﺍﻧﻴﺔ ﺃﻭ ﺳﺮﻳﺎﻧﻴﺔ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﲰﺎﻉ ﻗﺒﻮﻝ[ ﺃﻱ :ﲝﻀﻮﺭ ﻗﻠﺐ ﻋﻨﺪ ﺗﻠﻘﻲ ﺍﻷﺣﻜﺎﻡ ﻓﺈﺫﺍ ﻭﺟـﺪﺕ ﺍﻟﻘﺎﺑﻠﻴـﺔ ﻣـﻦ ﺍﻟﻄﺎﻟـﺐ ﻣـﻊ ﻧﻈـﺮ ﺍﳌﻌﻠـﻢ ﺣـﺼﻞ ﺍﻟﻔـﺘﺢ )(٧
ﺍﻟﻌﻈﻴﻢ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ ] :ﻭ ﻟﻠﻜٰﻔﺮﻳﻦ[ ﺃﻱ :ﺍﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﺗﻮﺳﻠﻮﺍ ﺑﻘﻮﻟﻜﻢ ﺍﳌﺬﻛﻮﺭ ﺇﱃ ﻛﻔﺮﻳﺎﻢ ﻭﺟﻌﻠﻮﻩ ﺳﺒﺒﺎ ﻟﻠﺘﻬﺎﻭﻥ ﺑﺮﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ )(٨
ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
٥٠
www.madinah.in
Madinah Gift Centre
2
ﻣﻦ﴾ زاﺋﺪة ﴿ َ ْ
ﺧﻴـﺮ ٍ﴾ ﻳﻨﺰل َﻋﻠ ْ ُ ْ
َﻴﻜﻢ ْ اﻟﻤ ْ ِ ﻛ ِ ْ َ ﴾ ﻣﻦ اﻟﻌﺮب ﻋﻄﻒ ﻋ أﻫﻞ اﻟﻜﺘﺎب وﻣﻦ ﻟﻠﺒﻴﺎ ن ﴿ َ ْ
أن َ َ وﻻ ْ ُ ﻣﻦ أَ ْ ِﻞ ا ْ ﻜ ِٰﺘ ِ
ﺐ ََ ِ ْ
ﻣﻔﻌﻮﻝ ﻟﻪ ﻟﻘﻮﻟﻪ ﻳﻮﺩ١٢.ﻙ
وﳌﺎاﻟﻌﻈﻴﻢ ) ﴾(۱۰۵ اﻟﻔﻀﻞ ْ َ ِ ْ ِ ﻣﻦ َ ٓ
ﺸﺎ ُء َو اﷲُ ُذو ْ َ ْ ِ ﺑﺮﺣﻤﺘ ِ ﴾ ﻧﺒﻮﺗﻪ ﴿ َ ْ ﻳﺨﺘﺺ ِ َ ْ َ رﺑﻜﻢ﴾ ﺣﺴﺪا ﻟﻜﻢ ﴿ َو اﷲُ َ ْ َ ﻣﻦ ُ ْ و ﺣﻲ ﴿ ْ
)(٤ )(٣ )(٢ ?
)(١
ٰ
)(٦
ﻃﻌﻦ) (٥اﻟﻜﻔﺎر ﰲ اﻟﻨﺴﺦ وﻗﺎﻟﻮا إن ﳏﻤﺪا ﻳﺄﻣﺮ أﺻﺤﺎﺑﻪ اﻟﻴﻮم ﺑﺄﻣﺮ وﻳﻨ ﻋﻨﻪ ﻏﺪا ﻧـﺰلَ﴿ :ﻣﺎ﴾ ﺷـﺮﻃﻴﺔ ﴿ َ ْ َ ْ
ﻧﻨـﺴﺦ
ﻣﻦ ﺍﻹﻓﻌﺎﻝ١٢. ﳓﻮ ﻋﺸﺮ ﺭﺿﻌﺎﺕ ﳛﺮﻣﻦ١٢ .ﻙ
ﻣﻦ َﻳﺔ ٍ﴾ أي :ﻧﺰل ﺣﻜﻤﻬﺎ :إﻣﺎ ﻣﻊ ﻟﻔﻈﻬﺎ أو ﻻ وﰲ ﻗﺮاءة ﺑﻀﻢ اﻟﻨـﻮن ﻣـﻦ أﻧـﺴﺦ :أي :ﻧـﺄﻣﺮك أو ﺟﱪﻳـﻞ ﺑﻨـﺴﺨﻬﺎ ﴿َْأو ِ ْ
? ?
ﻟﻨﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺍﻟﻜﻮﻓﻴﲔ)،ﻧﻨﺴﻬﺎ( ﺑﻀﻢ ﺍﻟﻨﻮﻥ ﻭﻛﺴﺮ ﺍﻟﺴﲔ١٢ .ﻙ = ﻻﺑﻦ ﻋﺎﻣﺮ١٢.ﻙ = ﺑﻀﻢ ﺍﻟﻨﻮﻥ ﻣﻦ ﺍﻹﺯﺍﻟﺔ ﺃﻱ ﻧﺮﻓﻊ ﺣﻜﻤﻬﺎ١٢ .
ْ ِ ِ
ﻣ ﳘ ﻗ ﳌﺤﻔ ﻟﻠ ﺧ
ْﻧﻨﺴ َﺎ﴾ ﻧﺆ ﺮﻫﺎ ﻓﻼ ﺰل ﺣﻜﻤﻬﺎ و ﺮ ﻊ ﺗﻼوﺎ أو ﻧﺆ ﺮﻫﺎ ﰲ ا ﻮ ح ا ﻮظ وﰲ ﺮاءة ﺑﻼ ﺰ ﻦ اﻟﻨﺴﻴﺎن :أي: ﻓ ﻧ ﻧ ﺧ
?
=ﺃﻱ ﻣﻦ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﻭﺇﻻ ﻓﻬﻮﻣﻦ = ﻳﻘﺎﻝ ﻧﺴﺄﺕ ﺍﻟﺸﻲﺀ ﺃﺧﺮﺗﻪ١٢.ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﻟﻠﺠﺼﺎﺹ
ﻣﺜﻠ ِ َ ﺎ﴾ ﰲ ﺑﺨ ْ ٍﻣﻨْ َ ۤﺎ ﴾أﻧﻔﻊ ﻟﻠﻌﺒﺎد ﰲ اﻟﺴﻬﻮﻟﺔ أو ﻛﺜﺮة اﻷﺟﺮ ﴿ َ ْأو ِ ْ ت َِ ْ
ﻮاب اﻟﺸﺮط ﴿ﻧ َ ِ ﻧﻨﺴﻜﻬﺎ :وﳕﺤﻬﺎ ﻣﻦ ﻗﻠﺒﻚ وﺟ
ﺍﻹﻓﻌﺎﻝ١٢
١٢.ﻙ
(٧ )
= ﻣﻦ ﺍﶈﻮ١٢.ﻙ
أﻟﻢ َ ْﻌﻠ َْﻢ َأن
ﻗﺪﻳﺮ ) ﴾(۱۰۶وﻣﻨﻪ اﻟﻨﺴﺦ واﻟﺘﺒﺪﻳﻞ واﻻﺳﺘﻔﻬﺎم ﻟﻠﺘﻘﺮ ﻳﺮ﴿ َ َ ْ اﷲ ﻋَ ٰ ُﻞ َ ْ ءٍ َ ِ ْ ٌ اﻟﺘﻜﻠﻴﻒ واﻟﺜﻮاب ﴿ َأﻟَ ْﻢ َ ْﻌﻠ َْﻢ َأن َ
ﻗﻮﻟﻪ] :ﻭﺣﻲ[ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻨﺎﺳﺒﺔ ﻟﻠﻤﻘﺎﻡ ﻭﺇﻻ ﻓﺨﲑ ﻋﺎﻡ ﻳﺸﻤﻞ ﺍﻟﻨﺼﺮﺓ ﻭﺍﻟﻌﻠﻢ ﻭﳓﻮﳘﺎ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺣﺴﺪﺍ ﻟﻜﻢ[ ﺗﻌﻠﻴﻞ ﻟﻠﻨﻔﻲ ﻭﺣﺴﺪ ﺍﻟﻴﻬﻮﺩ ﺑﺴﺒﺐ ﺯﻋﻤﻬﻢ ﺃﻥ ﺍﻟﻨﺒﻮﺓ ﻻ ﺗﻠﻴـﻖ ﺇﻻ ـﻢ ﻟﻜـﻮﻢ ﺃﺑﻨـﺎﺀ ﺍﻷﻧﺒﻴـﺎﺀ ﻋﻠـﻴﻬﻢ ﺍﻟـﺼﻼﺓ )(٢
ﻭﺍﻟﺴﻼﻡ ﻭﺣﺴﺪ ﻣﺸﺮﻛﻲ ﺍﻟﻌﺮﺏ ﺑﺴﺒﺐ ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﺮﻳﺎﺳﺔ ﻭﺍﻟﻔﺨﺮ ﻓﻘﺎﻟﻮﺍ ﻻ ﺗﻠﻴﻖ ﺍﻟﻨﺒﻮﺓ ﺇﻻ ﺑﻨﺎ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻧﺒﻮﺗﻪ[ ﻓﺴﺮﺑﻪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ ﻭﺇﻻ ﻓﺎﻟﺮﲪﺔ ﻋﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٣
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ﻗﻮﻟﻪ] :ﻭﺍﷲ ﺫﻭ ﺍﻟﻔﻀﻞ ﺍﻟﻌﻈﻴﻢ[ ﻳﻌﲏ ﺃﻥ ﻛﻞ ﺧﲑ ﻳﻨﺎﻟﻪ ﻋﺒﺎﺩﻩ ﰲ ﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ ﻓﺈﻧﻪ ﻣﻨﻪ ﺗﻔﻀﻼ ﻋﻠﻴﻬﻢ ﻣﻦ ﻏﲑ ﺍﺳـﺘﺤﻘﺎﻕ ﻣﻨـﻬﻢ )(٤
ﻟﺬﻟﻚ ﺑﻞ ﻟﻪ ﺍﻟﻔﻀﻞ ﻭﺍﳌﻨﺔ ﻋﻠﻰ ﺧﻠﻘﻪ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻭﳌﺎ ﻃﻌﻦ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺫﻟﻚ ﺑﻴﺎﻥ ﺣﻜﻤﺔ ﺍﻟﻨﺴﺦ ﻭﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟﻜﻔـﺎﺭ ﺣﻴـﺚ ﻗـﺎﻟﻮﺍ ﺇﻥ )(٥
ﺍﻟﻘﺮﺁﻥ ﺍﻓﺘﺮﺍﺀ ﻣﻦ ﳏﻤﺪ ﻓﻠﻮ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﳌﺎ ﺑﺪﻝ ﻓﻴﻪ ﻭﻏﲑﻩ") .ﺻﺎﻭﻱ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﻨﺴﺦ[ ﻫﻮ ﰲ ﺍﻟﻠﻐﺔ ﺍﻹﺯﺍﻟﺔ ﻭﺍﻟﻨﻘﻞ ﻭﻧﺴﺦ ﺍﻵﻳﺔ ﺑﻴـﺎﻥ ﺍﻧﺘـﻬﺎﺀ ﺣﻜـﻢ ﺍﻟﺘﻌﺒـﺪ ﺇﻣـﺎ ﺑـﺎﻟﻠﻔﻆ ﺃﻭ ﺍﳊﻜـﻢ ﺃﻭ ﻤـﺎ ﻓﻨـﺴﺦ ﺍﻟﻠﻔـﻆ )(٦
ﻭﺍﳊﻜﻢ ﻛﻌﺸﺮ ﺭﺿﻌﺎﺕ ﻣﻌﻠﻮﻣﺎﺕ ﳛﺮﻣﻦ ﻭﻧـﺴﺦ ﺍﻟﻠﻔـﻆ ﺩﻭﻥ ﺍﳊﻜـﻢ ½ﺍﻟـﺸﻴﺦ ﻭﺍﻟـﺸﻴﺨﺔ ﺇﺫﺍ ﺯﻧﻴـﺎ ﻓﺎﺭﲨﻮﳘـﺎ¼ ﺍﻟﺒﺘـﺔ ﻭﻧـﺴﺦ
ﺍﳊﻜﻢ ﺩﻭﻥ ﺍﻟﻠﻔﻆ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹸﺘِﺐ ﻋﻠﹶﻴﻜﹸﻢ ﺇِﺫﹶﺍ ﺣﻀﺮ ﹶﺃﺣﺪﻛﹸﻢ ﺍﻟﹾﻤـﻮﺕ ﺇِﻥ ﺗـﺮﻙ ﺧﻴـﺮﺍﹰ ﻥﺍﻟﹾﻮﺻِـﻴﺔﹸ ﻟِﻠﹾﻮﺍﻟِـﺪﻳﻦِ﴾]ﺍﻟﺒﻘـﺮﺓ[١٨٠ :
ﻭﻗﻮﻟﻪ½ :ﻭﻧﺮﻓﻊ ﺗﻼﻭﺎ¼ ﺃﻱ :ﻧﺴﺨﻪ ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺩﺧﻞ ﲢﺖ ﻗﻮﻟﻪ½ :ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ ﺁﻳﺔ¼ ﺣﻜﻤـﺎﻥ ﻣـﻦ ﺃﺣﻜـﺎﻡ ﺍﻟﻨـﺴﺦ ﻭﳘـﺎ
ﻧﺴﺦ ﺍﳊﻜﻢ ﻭﺍﻟﻠﻔﻆ ﺃﻭ ﺍﳊﻜﻢ ﻓﻘـﻂ ﻭﲢـﺖ ﻗﻮﻟـﻪ½ :ﺃﻭ ﻧﻨـﺴﻬﺎ¼ ﺍﳊﻜـﻢ ﺍﻟﺜﺎﻟـﺚ ﻭﻫـﻮ ﻧـﺴﺦ ﺍﻟﻠﻔـﻆ ﺩﻭﻥ ﺍﳊﻜـﻢ ﻭﻗﻮﻟـﻪ½ :ﺃﻭ
ﻧﺆﺧﺮﻫﺎ ...ﺇﱁ¼ ﺃﻱ :ﻻ ﻧﻄﻠﻌﻜﻢ ﻋﻠﻴﻬﺎ ﻭﻻ ﻧﻌﻠﻤﻜﻢ ﺎ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻓﻘﺪ ﺩﺧﻞ ﲢﺖ ﻗﻮﻟﻪ½ :ﻣـﺎ ﻧﻨـﺴﺦ¼ ﺍﻷﺣﻜـﺎﻡ ﺍﻟﺜﻼﺛـﺔ
ﻭﻗﻮﻟﻪ½ :ﺃﻱ :ﳕﺤﻬﺎ ﻣﻦ ﻗﻠﺒﻚ¼ ﺃﻱ :ﻭﻗﻠﺐ ﺃﻣﺘﻚ ﺑﺄﻥ ﻳﺒﻘﻰ ﺍﳊﻜﻢ ﺩﻭﻥ ﺍﻟﻠﻔﻆ ﺃﻭ ﳝﺤﻴﺎﻥ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻧﻔﻊ ﻟﻠﻌﺒﺎﺩ[ ﻭﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﺁﻳﺔ ﺧﲑ ﻣﻦ ﺁﻳﺔ؛ ﻷﻥ ﻛﻼﻡ ﺍﷲ ﻭﺍﺣﺪ ﻭﻛﻠﻪ ﺧﲑ ﻓﻼ ﻳﺘﻔﺎﺿﻞ ﺑﻌـﺾ ﺍﻵﻳـﺎﺕ ﻋﻠـﻰ ﺑﻌـﺾ )(٧
ﰲ ﺃﻧﻔﺴﻬﺎ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﻛﻼﻡ ﺍﷲ ﻭﻭﺣﻴﻪ ﻭﻛﺘﺎﺑﻪ ﺑﻞ ﺍﻟﺘﻔﺎﺿﻞ ﻓﻴﻬﺎ ﺇﳕﺎ ﻫﻮ ﲝﺴﺐ ﻣﺎ ﳛﺼﻞ ﻣﻨﻬﺎ ﻟﻠﻌﺒﺎﺩ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺎﺭ
ﺷﺮﻳﻌﺖ"(
٥١
www.madinah.in
Madinah Gift Centre
2
دون اﻟﻠـ ِ﴾ أي :ﻏـﲑه ﴿ ِ ْ
ﻣـﻦ﴾ زاﺋـﺪة ﴿ ِ
وﻟــ ٍّﻲ﴾ ﻣـﻦ ُ ْ ِ وﻣـﺎ ُ ْ
َﻜـﻢ ْ اﻟﺴﻤﻮ ٰتِ َو ا ْ َ ْ ِ
ﻷرض﴾ ﻳﻔﻌﻞ ﻓﻴﻬﻤﺎ ﻣﺎ ﻳﺸﺎء ﴿ َ َ ﻣﻠﻚ ٰاﻟﻠ َ َﻟ ٗ ُ ْ ُ
ﺰل ﳌﺎ ﺳﺄﻟﻪ أﻫﻞ ﻣﻜﺔ أن ﻳﻮﺳﻌﻬﺎ وﳚﻌﻞ اﻟﺼﻔﺎ ذﻫﺒﺎ: وﻻ َ ِﺼ ْ ٍ ) ﴾(۱۰۷ﳝﻨﻊ ﻋﺬاﺑﻪ ﻋﻨﻜﻢ إن أﺗﺎﻛﻢ وﻧ ﳛﻔﻈﻜﻢ)َ ﴿ (١
ﻗﺒﻞ﴾ ﻣﻦ ﻗﻮﳍﻢ) :(٣أرﻧـﺎ اﷲ ﺟﻬـﺮة ﻛﻤﺎ ُﺳ ِ َﻞ ُﻣﻮ ٰ ﴾ أي :ﺳﺄﻟﻪ ﻗﻮﻣﻪ ﴿ ِ ْ
ﻣﻦ َ ْ ُ رﺳﻮ ُ ْ
َﻜﻢ َ َ أن َ ْ َ
ﺁﳍﺔْ ُ .
ﺴﺌﻠﻮاْ ُ َ ١٢ ﴿َْأم﴾ ﺑﻞ أ﴿ ُﺗﺮ ِ ْ ُ ْ َ
ﻳﺪون َ ْ
)(٢
) (٤ ﳍﻢ ﻛﻤﺎ ﺁﳍﺎ ﻣﻦ ﻗﻮﳍﻢ ﺍﺟﻌﻞ ﻟﻨﺎ
ﺑﺎﻹﻳﻤﺎن﴾ أي :ﻳﺄﺧﺬه ﺑﺪﻟﻪ ﺑﺘـﺮك اﻟﻨﻈﺮ ﰲ اﻵﻳﺎت اﻟﺒﻴﻨﺎت واﻗﺘـﺮاح ﻏﲑﻫـﺎ ﴿ َ َ ْ
ﻓﻘﺪ ﺒﺪل ا ْ ﻜُ ْ َ ِ ْ ِ ْ َ ِ
وﻣﻦ ﻳ َ َ ِ وﻏﲑ ذﻟﻚ ﴿ َ َ ْ
?
)(٥
? ﺃﻱ ﻫﻢ ﺍﻟﻴﻬﻮﺩ١٢ .ﺹ
ﻣﻦ أَ ْ ِﻞ ا ْﻜ ِٰﺘ ِ
ﺐ َ ْﻟﻮ ﴾ ﻣﺼﺪرﻳﺔ ﻟﺴﻮاء ﰲ اﻷﺻﻞ اﻟﻮﺳﻂ)َ ﴿ (٧ود َ ِ
ﻛﺜﻴ ْـٌﺮ ﻴﻞ ) ﴾(۱۰۸أﺧﻄﺄ ﻃﺮﻳﻖ اﳊﻖ وا ﺳﻮا َء اﻟﺴ ِ ْ ِ
َﺿﻞ َ َ ٓ
)(٨ )(٦
ْ
ﻣﻦ ﻋ ِْﻨﺪِ أَ ْ ُ ِ إﻳﻤﺎﻧﻜﻢ ُ ً
ﻌﺪ ِ ْ َ ِ ُ ْ ﴿َ ُ ْ َ ُ ْ
ﻙ١٢ .ﻋﻠﺘﻪ ﺃﻱ
ﻔﺴ ِ ْﻢ﴾ أي.......................: ﺣﺴﺪا﴾ ﻣﻔﻌﻮل ﻟﻪ ﻛﺎﺋﻨﺎ ﴿ ْﻛﻔﺎرا َ َ ً ﻳﺮدوﻧﻜﻢ ﻣ ۢ ْﻦ َ ْ ِ
)(٩ ?
ﻗﻮﻟﻪ] :ﳛﻔﻈﻜﻢ[ ﻭﺍﻟﻨﺼﲑ ﻗﺪ ﻳﻜﻮﻥ ﺃﺟﻨﺒﻴﺎ ﻣﻦ ﺍﳌﻨﺼﻮﺭ ﻓﺒﻴﻨﻬﻤﺎ ﻋﻤﻮﻡ ﻭﺧﺼﻮﺹ ﻣﻦ ﻭﺟﻪ") .ﺻﺎﻭﻱ" ،ﺻـ](٩٩ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻱ :ﺳﺄﻟﻪ ﻗﻮﻣﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺣﺬﻑ ﺍﻟﻔﺎﻋﻞ ﻟﻠﻌﻠﻢ ﺑﻪ ﺟﺎﺋﺰ ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﻗﺒﻞ¼ ﺃﻱ :ﻣﻦ ﻗﺒﻞ ﺭﺳﻮﻟﻜﻢ ﻭﻣﻦ ﻗﺒـﻞ ﺯﻣـﺎﻧﻜﻢ. )(٢
)"ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﻗﻮﳍﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﻮﺍﻝ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺎﻑ ﻣﻨﺼﻮﺑﺔ ﳏﻼ ﺻﻔﺔ ﻣﺼﺪﺭ ﳏﺬﻭﻑ ﻭﻣﺎ ﻣﺼﺪﺭﻳﺔ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﻱ :ﻳﺄﺧﺬﻩ ﺑﺪﻟﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺀ ﻟﻠﻌﻮﺽ ﻭﻫﻮ ﻣﺎ ﺍﺳﺘﻈﻬﺮﻩ ﺍﻟﺴﻔﺎﻗﺴﻲ ﻻ ﻟﻠﺴﺒﺐ") .ﻛﺮﺧﻲ"( )(٤
ﻗﻮﻟﻪ] :ﻭﺍﻗﺘﺮﺍﺡ ﻏﲑﻫﺎ[ ﺃﻱ :ﻃﻠﺐ ﻏﲑﻫﺎ ﺗﻌﻨﺘﺎ ﻭﲢﻜﻤﺎ") .ﲨﻞ"( )(٥
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0
ﻗﻮﻟﻪ] :ﺃﺧﻄﺄ ﻃﺮﻳﻖ ﺍﳊﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺿﻞ ﺟﺎﺀ ﻣﺘﻌﺪﻳﺎ ﻛﻤﺎ ﻫﺎﻫﻨﺎ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻔﻌﻮﻝ ﻛﻤﺎ ﺟﺎﺀ ﻻﺯﻣﺎ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﺍﻟﺴﻮﺍﺀ ﰲ ﺍﻷﺻﻞ ﺍﻟﻮﺳﻂ[ ﺍﻟﺬﻱ ﻫﻮ ﺑﲔ ﺍﻟﻐﻠﻮ ﻭﺍﻟﺘﻘﺼﲑ ﻭﻫﻮ ﺍﳊﻖ] .ﺗﻨﺒﻴﻪ[ ﰲ ﺍﻵﻳﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﻔـﻆ ﺍﻵﺩﺍﺏ ﻓﻤـﻦ ﱂ )(٧
ﻳﺘﺄﺩﺏ ﺑﲔ ﻳﺪﻱ ﻣﻮﻻﻩ ﻭﺭﺳﻮﻟﻪ ﻭﺧﻠﻔﺎﺋﻪ ﻓﻘﺪ ﺗﻌﺮﺽ ﻟﻠﻜﻔﺮ ﻭﺣﻘﻴﻘﺔ ﺍﻷﺩﺏ ﺍﺟﺘﻤﺎﻉ ﺧﺼﺎﻝ ﺍﳋﲑ:
ﰊ ﺍﺩﺏ ﻣﺮﺩ ﻛﻲ ﺷﻮﺩ ﻣﻬﺘﺮ ﻛﺮﭼﻪ ﺃﻭ ﺭﺍ ﺟﻼﻟﺖ ﻧﺴﺒﺖ
ﺑﺴﺖ ﺍﺩ ﻧﺘﻴﺠﻪ ﺑﺰﺭﻛﻲ ﺑﺎ ﺍﺩﺏ ﺑﺎﺵ ﺗﺎ ﺑﺰﺭﻙ ﺷﻮﻱ ﻛﻪ
)"ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻭﺩ ﻛﺜﲑ ...ﺇﱁ[ ﺳﺒﺐ ﻧﺰﻭﳍﺎ ﺃﻥ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﻭﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻬﻤﺎ ﳌـﺎ ﺭﺟﻌـﺎ ﻣـﻊ ﺭﺳـﻮﻝ ﺍﷲ )(٨
ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻏﺰﻭﺓ ﺃﺣﺪ ﺍﺟﺘﻤﻌﺎ ﺑﺮﻫﻂ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻓﻘﺎﻟﻮﺍ ﳍﻤﺎ :ﺃﱂ ﻧﻘﻞ ﻟﻜﻤﺎ ﺇﻥ ﺩﻳـﻦ ﺍﻟﻴﻬـﻮﺩ ﻫـﻮ ﺍﳊـﻖ ﻭﻏـﲑﻩ
ﺑﺎﻃﻞ ﻓﻠﻮ ﻛﺎﻥ ﻣﺎ ﻋﻠﻴﻪ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻘﺎ ﻣﺎ ﻗﺘﻠﺖ ﺃﺻﺤﺎﺑﻪ ﻣﻊ ﺩﻋﻮﺍﻩ ﺃﻧـﻪ ﻳﻘﺎﺗـﻞ ﻭﺍﷲ ﻣﻌـﻪ ﻓﻘـﺎﻝ ﻋﻤـﺎﺭ ﺑـﻦ
ﻳﺎﺳﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻣﺎ ﺣﻜﻢ ﻧﻘﺾ ﺍﻟﻌﻬﺪ ﻋﻨﺪﻛﻢ ﻓﻘﺎﻟﻮﺍ ﻓﻈﻴﻊ ﺟﺪﺍ ﻓﻘﺎﻝ ﺇﱐ ﻋﺎﻫﺪﺕ ﳏﻤﺪﺍ ﺻـﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ
ﻋﻠﻰ ﺇﺗﺒﺎﻋﻪ ﺇﱃ ﺃﻥ ﺃﻣﻮﺕ ﻓﻼ ﺃﻧﻘﻀﻪ ﺃﺑﺪﺍ ﻓﻘﺎﻟﻮﺍ ﻗﺪ ﺻﺒﺄ ﻓﻘﺎﻝ ﺣﺬﻳﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺭﺿﻴﺖ ﺑﺎﷲ ﺭﺑﺎ ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﺎ ﻭﺍﻟﻜﻌﺒـﺔ
ﻗﺒﻠﺔ ﻭﺍﻟﻘﺮﺁﻥ ﺇﻣﺎﻣﺎ ﻭﺍﳌﺆﻣﻨﲔ ﺇﺧﻮﺍﻧﺎ ﻓﻠﻤﺎ ﺭﺟﻌﺎ ﺃﺧﱪﺍ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ﻓﻘﺎﻝ ﺃﺻﺒﺘﻤﺎ ﺍﳋـﲑ ﻭﺃﻓﻠﺤﺘﻤـﺎ
ﻓﱰﻟﺖ") .ﺻﺎﻭﻱ"" ،ﺧﺎﺯﻥ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻛﺎﺋﻨﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ½ :ﻣﻦ ﻋﻨﺪ ﺃﻧﻔﺴﻬﻢ¼ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﺻﻔﺔ ﻟـ½ﺣﺴﺪﺍ¼ ﻭ½ﻣﻦ¼ ﺍﺑﺘﺪﺍﺋﻴﺔ") .ﺻﺎﻭﻱ"( )(٩
٥٢
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Madinah Gift Centre
2
ﻓـﺎﻋﻔﻮا﴾ ﻋـﻨﻬﻢ) (٢أي: اﻟﺤـﻖ﴾ ﰲ ﺷـﺄن اﻟﻨﺒـﻲ ﴿ َ ْ ُ ْ ﻣﻦ َ ْﻌﺪِ َﻣﺎ َﺗﺒ َ َ َﻟ ُ ُﻢ﴾ ﰲ اﻟﺘﻮراة ﴿ ْ َ ﲪﻠﺘﻬﻢ ﻋﻠﻴﻪ) (١أﻧﻔﺴﻬﻢ اﳋﺒﻴﺜﺔ ﴿ ۢ ْ
واﺻﻔﺤﻮا﴾ أﻋﺮﺿﻮا ﻓﻼ ﲡﺎزوﻫﻢ ﴿ َﺣ ﻳَ ْ ِ َ اﻟﻠ ُ ﺑ ِ َ ْ ِ
ﺃﻱ ﺍﳋﺎﺹ ﻢ١٢ .ﺹ
ﻗﺪﻳﺮ )(۱۰۹ ٍ ُ
ﻣﺮه ﴾ﻓﻴﻬﻢ ﻣﻦ اﻟﻘﺘﺎل ﴿ ِإن اﷲَ َﻋ ٰ ﻞ َﺷـْﻲء َ ِ ٌ
)(٣ ?
اﺗﺮﻛﻮﻫﻢ ﴿ َ ْ َ ُ ْ
ﺍﻟﺜﻠﺚ
ٰ
ِﻨﺪ اﷲ ِ ِإن اﷲ َﺗﺠﺪوه﴾ أي :ﺛﻮاﺑﻪ ﴿ﻋ ْ َ ﻣﻦ َﺧ ْ ٍ﴾ﻃﺎﻋﺔ ﻛﺼﻼ ة وﺻﺪﻗﺔ ﴿ َ ِ ُ ْ ُ ﻘﺪﻣﻮا ِﻷ َ ْ ُ ِ ُ ْ
ﻔﺴﻜﻢ ْ وﻣﺎ ُ َ ّ ِ ُ ْ ﻮة َو ُﺗﻮااﻟﺰﻛ ٰ َ
ﻮة َ َ َ َ ِْ ُ
وأﻗﻴﻤﻮا اﻟﺼﻠ ٰ َ
)(٤
ﻛﻌﺎﺋﺬ ﻭﻋﻮﺫ،ﻳﻘﺎﻝ ﻫﺎﺩ ﻭﻮﺩ ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺍﻟﻴﻬﻮﺩﻳﺔ ١٢ .
ُﻮدا﴾ ﲨﻊ ﻫﺎﺋﺪ ﴿َْأو َ ٰ ٰ ي ﴾ ﻗﺎل ذﻟﻚ ﻣﻦ َ َ
ﺎن ْ ً ﻳﺪﺧﻞ ْ َ َ
اﻟﺠﻨﺔ ِإﻻ َ ْ ﻟﻦ ْ ُ َ ﻌﻤﻠﻮن َ ِﺼ ْ ٌ ) ﴾(۱۱۰ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻪ)ُ َ َ ﴿ (٥
وﻗﺎﻟْﻮا َ ْ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ
)(٦ ?
ﻳﻬﻮد اﳌﺪﻳﻨﺔ وﻧﺼﺎرى ﳒﺮان ﳌﺎ ﺗﻨﺎﻇﺮوا ﺑﲔ ﻳﺪي اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ أي :ﻗﺎل اﻟﻴﻬﻮد) (٧ﻟـﻦ ﻳـﺪﺧﻠﻬﺎ إﻻ اﻟﻴﻬـﻮد
ـﺎﺗﻮْا ُﺑﺮ ْ َ َ ُ ْ
ـﺎﻧﻜﻢ﴾ ﻗـﻞ﴾ ﳍـﻢ ﴿ َ ُ ﺗﻠﻚ﴾ اﳌﻘﻮﻟـﺔ ﴿أَ َ ِ
ﻣﺎﻧﻴ ُ ْﻢ﴾ ﺷـﻬﻮاﻢ اﻟﺒﺎﻃﻠـﺔ ﴿ ُ ْ وﻗﺎل اﻟﻨﺼﺎرى ﻟﻦ ﻳﺪﺧﻠﻬﺎ إﻻ اﻟﻨﺼﺎرى ﴿ ِ ْ َ
وﺟ َ ٗ ِﻟﻠ ِ﴾ أي :اﻧﻘـﺎد ﻣﻦ َ ْ
أﺳﻠ ََﻢ َ ْ ﺣﺠﺘﻜﻢ ﻋ ذﻟﻚ ﴿ ِ ْإن ُ ْ ُ ْ
ﻛﻨﺘﻢ ٰﺻ ِﺪﻗ ِ ْ َ ) ﴾(۱۱۱ﻓﻴﻪ ﴿َﺑ ٰ ﴾ ﻳﺪﺧﻞ اﳉﻨﺔ ﻏـﲑﻫﻢ ﴿ َ ْ
)(٩ )(٨
ﻗﻮﻟﻪ] :ﺃﻱ :ﲪﻠﺘﻬﻢ ﻋﻠﻴﻪ[ ﺃﻧﻔﺴﻬﻢ ﻓﻬﻮ ﲟﺠﺮﺩ ﺗﺸﺒﻴﻬﻬﻢ ﻣﻦ ﻏﲑ ﺳﺒﺐ ﻭﻻ ﻣﻮﺟﺐ ﻳﻘﺘﻀﻴﻪ") .ﲨﻞ"( )(١
ﻗﻮﻟﻪ] :ﻋﻨﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﻔﻮ ﻣﺘﻌﺪﻱ ﺑﻮﺍﺳﻄﺔ ﻋﻦ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻘﺘﺎﻝ[ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﺃﻱ :ﻣﻦ ﺍﻹﺫﻥ ﻭﺍﻷﻣﺮ ﻭﻫﺬﺍ ﺑﻴـﺎﻥ ﻟﻸﻣـﺮ ﻭﻟـﻮ ﻗـﺎﻝ ﺣـﱴ ﻳـﺄﰐ ﺍﷲ ﺑـﺄﻣﺮﻩ ﺑﻘﺘـﺎﳍﻢ ﻟﻜـﺎﻥ )(٣
ﺃﻭﺿﺢ .ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻗﺒﻞ ﺍﻷﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ ﻭﻳﻨﺎﻓﻴﻪ ﻣﺎ ﺗﻘﺪﻡ ﰲ ﺳﺒﺐ ﻧﺰﻭﳍﺎ ﻣﻦ ﺃﺎ ﻧﺰﻟـﺖ ﺑﻌـﺪ ﺃﺣـﺪ ﻭﻗـﺪ ﻛـﺎﻥ
0
0
ﺍﻷﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ ﻗﺪ ﻧﺰﻝ ﻭﺣﺼﻞ ﺍﻟﻘﺘﺎﻝ ﺑﺎﻟﻔﻌﻞ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﺍﻹﺫﻥ ﰲ ﺍﻟﻘﺘﺎﻝ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﺣﺼﻞ ﺇﳕﺎ ﻛﺎﻥ ﰲ ﻗﺘﺎﻝ ﺍﻟﻌﺮﺏ ﻭﺃﻣﺎ ﻗﺘـﺎﻝ
ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻓﻘﺪ ﺗﺄﺧﺮ ﺍﻷﻣﺮ ﺑﻪ ﻭﺍﻹﺫﻥ ﻓﻴﻪ ﻋﻦ ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ ﺃﻭ ﻗﺒﻠﻬﺎ ﺑﻴﺴﲑ ﺗﺄﻣﻞ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺛﻮﺍﺑﻪ[ ﺑﲔ ﺑﻪ ﺍﳌﺮﺍﺩ؛ ﻷﻥ ﺍﳋﲑ ﺍﳌﺘﻘﺪﻡ ﺳﺒﺐ ﻣﻨﻘﺾ ﻻ ﻳﻮﺟﺪ ﺇﳕﺎ ﻳﻮﺟﺪ ﺛﻮﺍﺑـﻪ ﺃﻱ :ﲡـﺪﻭﺍ ﺛﻮﺍﺑـﻪ ﻋﻨـﺪ ﺭﺟـﻮﻋﻜﻢ ﺇﱃ )(٤
ﺍﷲ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻓﻴﺠﺎﺯﻳﻜﻢ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﲦﺮﺓ ﻋﻤﻠﻬﻢ ﻓﻬﻮ ﻭﻋﺪ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳌﺨﺎﻃﺒﲔ ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﺍﳉﺰﺍﺀ ﺟﺰﺍﺀ ﺍﳋﲑ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻗﺎﻝ ﺫﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﺍﻟﱰﻭﻝ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﻱ :ﻗﺎﻝ ﺍﻟﻴﻬﻮﺩ ...ﺇﱁ[ ﺑﻴﺎﻥ ﺍﳊﺎﺻﻞ ﺍﳌﻌﲎ ﻓﻠﻔﻖ ﺑﲔ ﻛﻼﻡ ﺍﻟﻔﺮﻳﻘﲔ ﺃﻱ :ﲨﻊ ﺑﻴﻨﻬﻤﺎ ﺛﻘـﺔ ﺑـﺄﻥ ﺍﻟـﺴﺎﻣﻊ ﻳـﺮﺩ ﺇﱃ ﻛـﻞ )(٧
ﻓﺮﻳﻖ ﻗﻮﻟﻪ ﻭﺃﻣﻨﺎ ﻣﻦ ﺍﻹﻟﺒﺎﺱ ﳌﺎ ﻋﻠﻢ ﻣﻦ ﺍﻟﺘﻌﺎﺩﻱ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ ﻭﺗﻀﻠﻴﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻟﺼﺎﺣﺒﻪ ﻭﳓـﻮﻩ ﴿ﻭﻗﹶـﺎﻟﹸﻮﺍﹾ ﻛﹸﻮﻧـﻮﺍﹾ ﻫـﻮﺩﺍﹰ
ﺃﹶﻭ ﻧﺼﺎﺭﻯ ﺗﻬﺘﺪﻭﹾﺍ﴾]ﺍﻟﺒﻘﺮﺓ [١٣٥ :ﺇﺫ ﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻻ ﺗﻘﻮﻝ ﻛﻮﻧﻮﺍ ﻧﺼﺎﺭﻯ ﻭﻻ ﺍﻟﻨﺼﺎﺭﻯ ﺗﻘﻮﻝ ﻛﻮﻧﻮﺍ ﻫﻮﺩﺍ .ﻭﻗﺪﻣﺖ ﺍﻟﻴﻬﻮﺩ
ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻔﻈﺎ ﻟﺘﻘﺪﻣﻬﻢ ﺯﻣﺎﻧﺎ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺑﻠﻰ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻏﲑﻫﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺇﺛﺒﺎﺕ ﻣﺎ ﻧﻔﻮﻩ ﻭﺇﻥ ﺫﻟﻚ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ½ﺑﻠﻰ¼ ﻓﺈﻥ ﻣﻌﻨﺎﻫﺎ ﺇﳚﺎﺏ ﺍﻟﻨﻔﻲ") .ﻛﺮﺧﻲ"( )(٨
ﻗﻮﻟﻪ] :ﺃﻧﻘﺎﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺳﻠﻢ ﻫﺎﻫﻨﺎ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﰲ ﺍﻷﻋﻤﺎﻝ ﻓﻠﺬﺍ ﻓﺴﺮ ﳏـﺴﻦ ﲟﻮﺣـﺪ ﻟﻴﻮﺟـﺪ ﺷـﺮﻁ ﺻـﺤﺔ )(٩
ﺍﻷﻋﻤﺎﻝ ﻓﻴﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﳉﺰﺍﺀ] .ﻋﻠﻤﻴﺔ[
٥٣
www.madinah.in
Madinah Gift Centre
2
ﻭﻷﻧﻪ ﻣﻮﺿﻊ ﺍﻟﺴﺠﻮﺩ ﻭﻫﻮ ﺃﺧﺺ ﺧﺼﺎﺋﺺ ﺍﻹﺧﻼﺹ١٢ .ﻙ
ِﻨﺪ َرﺑ ﴾ أي :ﺛﻮاب ﻋﻤﻠﻪ اﳉﻨﺔ ﻣﺤﺴﻦ﴾ ﻣﻮﺣﺪ ﴿ َﻓ َﻠ ۤ ٗ َ ْ ُ ٗ
أﺟﺮه ﻋ ْ َ ﻓﻐﲑه أوﱃ ﴿ َو َُﻮ ُ ْ ِ ٌ اﻷﻋﻀﺎءﻙ ﺺ اﻟﻮﺟﻪ ﻷﻧﻪ أﺷﺮف ﻷﻣﺮه وﺧ
?
١٢
ٰ = ﺍﻟﻈﺎﻫﺮﺓ١٢ .
ﻟﻴﺴﺖِ اﻟﻨ ٰ ٰ ي َﻋ ٰ َ ْءٍ﴾ ﻣﻌﺘﺪ ﺑﻪ) (٢وﻛﻔﺮت ﺑﻌﻴ اﻟﻴ ُ ْﻮدُ َ ْ َ ﻳﺤﺰﻧﻮن ) ﴾(۱۱۲ﰲ اﻵﺧﺮة )َ َ َ ﴿(١
وﻗﺎﻟﺖِ ْ َ ﺧﻮف َﻋﻠ َْﻴ ِ ْﻢ َ َوﻻ ُْﻢ َ ْ َ ُ ْ َ
وﻻ َ ْ ٌ﴿َ َ
ﻉ
ﻉ
ﻗﻮﻟﻪ] :ﰲ ﺍﻵﺧﺮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﳌﺆﻣﻨﲔ ﳍﻢ ﺧﻮﻑ ﻭﺣﺰﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻟﻌﺎﻗﺒﺔ ﻓﻜﻴﻒ ﺍﻟﻨﻔﻲ ﻋﻨﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻤـﻮﻡ )(١
ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺑﺈﺭﺍﺩﺓ ﺍﳋﺎﺹ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻌﺘﺪ ﺑﻪ[ ﺃﻱ :ﺑﻞ ﻫﻢ ﻋﻠﻰ ﺑﺎﻃﻞ ﻭﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺻﻔﺔ ½ﺷﻲﺀ¼ ﳏﺬﻭﻓﺔ") .ﺻﺎﻭﻱ"( )(٢
0
0
ﻗﻮﻟﻪ] :ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺍﻟﻌﺮﺏ[ ﺃﻱ :ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﺫﻟﻚ ﺗﺴﻠﻴﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻰ ﻣﺎ ﻭﻗﻊ ﻣـﻦ ﺍﳌـﺸﺮﻛﲔ )(٣
ﻓﺈﻥ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻛﻔﺮﻭﺍ ﻭﺿﻠﻮﺍ ﻣﻊ ﻋﻠﻤﻬﻢ ﺑﺎﳊﻖ ﻓﻜﻴﻒ ﲟﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﻩ ﻓﻼ ﻳﺴﺘﻐﺮﺏ ﺫﻟﻚ ﻣﻨﻬﻢ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﻴﺎﻥ ﳌﻌﲎ ﺫﻟﻚ[ ﺃﻱ :ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﻣﻨﻪ ﻭﻋﺒـﺎﺭﺓ ﻏـﲑﻩ ﺑﻴـﺎﻥ ﳌﻌـﲎ ﻛـﺬﻟﻚ ﻳﻌـﲏ ﺃﻥ ﻟﻔـﻆ ½ﻣﺜـﻞ¼ ﺑﻴـﺎﻥ ﻟﻠﻜـﺎﻑ ﻭﻟﻔـﻆ )(٤
½ﻗﻮﳍﻢ¼ ﺑﻴﺎﻥ ﻻﺳﻢ ﺍﻹﺷﺎﺭﺓ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻣﻦ ﺃﻇﻠﻢ ...ﺇﱁ[ ﺍﺳﺘﺸﻜﻞ ﺑﺄﻧﻪ ﻳﻘﺘﻀﻲ ﺃﻥ ﻣﻦ ﻣﻨﻊ ﻣﺴﺎﺟﺪ ﺍﷲ ﻣﻦ ﺫﻛﺮ ﺍﲰﻪ ﱂ ﻳﺴﺎﻭﻩ ﺃﺣﺪ ﰲ ﺍﻟﻈﻠﻢ ﻓﻜﻴﻒ ﺫﻟﻚ ﻣﻊ )(٥
ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﻦ ﺃﹶﻇﹾﻠﹶﻢ ﻣِﻤﻦِ ﺍﻓﹾﺘﺮﻯ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﻛﹶﺬِﺑﹰﺎ﴾]ﺍﻹﻧﻌﺎﻡ﴿ [٢١ :ﻭﻣﻦ ﺃﹶﻇﹾﻠﹶﻢ ﻣِﻤﻦ ﺫﹸﻛﱢﺮ ﺑِﺂﻳﺎﺕِ ﺭﺑﻪِ﴾]ﺍﻟﻜﻬﻒ﴿ [٥٧ :ﻓﹶﻤـﻦ
ﺃﹶﻇﹾﻠﹶﻢ ﻣِﻤﻦ ﹶﻛ ﹶﺬﺏ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ﴾]ﺍﻟﺰﻣﺮ [٣٢ :ﺍﳌﻘﺘﻀﻰ ﻛﻞ ﺁﻳﺔ ﻣﻨﻬﺎ ﺃﻧﻪ ﻻ ﺃﺣﺪ ﺃﻇﻠﻢ ﳑﻦ ﺫﻛﺮ ﻓﻴﻬﺎ ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﻫﺆﻻﺀ ﺍﳌﻮﺟﻮﺩﻳﻦ
ﰲ ﺍﻵﻳﺎﺕ ﻇﻠﻤﻬﻢ ﺯﺍﺋﺪ ﻋﻦ ﻏﲑﻫﻢ ﻭﻛﻮﻥ ﺍﻟﻈﻠﻢ ﺍﻟﻮﺍﻗﻊ ﻣﻦ ﺑﻌﻀﻬﻢ ﻣﺴﺎﻭﻳﺎ ﻟﻠﺒﻌﺾ ﺍﻵﺧﺮ ﺃﻡ ﻻ ﺷﻲﺀ ﺁﺧﺮ ﺗﺄﻣﻞ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻻ ﺃﺣﺪ ﺃﻇﻠﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻺﻧﻜﺎﺭ ﲟﻌﲎ ﺍﻟﻨﻔﻲ ﺑﻘﺮﻳﻨﺔ ﺗﻌﺬﺭ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﳑﻦ ﻣﻨﻊ ﻣﺴٰﺠِﺪ ﺍﷲ [ ﺍﳌﻤﻨﻮﻉ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﻟﻨﺎﺱ ﻭﺇﳕﺎ ﺃﻭﻗﻊ ﺍﳌﻨﻊ ﻋﻠﻰ ½ﻣﺴﺎﺟﺪ¼ ﳌـﺎ ﺃﻥ ﻓﻌﻠـﻬﻢ ﻣـﻦ ﻃـﺮﺡ ﺍﻷﺫﻯ )(٧
ﻭﺍﻟﺘﺨﺮﻳﺐ ﻭﳓﻮﳘﺎ ﻣﺘﻌﻠﻖ ﺑﺎﳌﺴﺠﺪ ﻻ ﺑﺎﻟﻨﺎﺱ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﺒﻴﺢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﻓﻴﻬﺎ ﻣﺎ ﻳﻌﻢ ﺍﻟﺼﻼﺓ ﻭﻏﲑﻫﺎ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺑﺎﳍﺪﻡ[ ﻣﺒﲏ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﻗﻮﻟـﻪ½ :ﺃﻭ ﺍﻟﺘﻌﻄﻴـﻞ¼ ﻣـﺒﲏ ﻋﻠـﻰ ﺃﻥ ﺍﳌـﺮﺍﺩ ﺍﳌـﺴﺠﺪ ﺍﳊـﺮﺍﻡ ﻓــ½ﺃﻭ¼ ﻟﺘﻨﻮﻳـﻊ )(٩
ﺍﳋﻼﻑ ﻛﻤﺎ ﺫﻛﺮﻩ ﺑﻌﺪ") .ﲨﻞ"(
٥٤
www.madinah.in
Madinah Gift Centre
2
? ﺃﻱ ﺍﻟﻜﻌﺒﺔ١٢.
ـﺎن َﻟ ُ ْـﻢ َ ْ
أن ﰲ اﳌﺸﺮﻛﲔ ﳌﺎ ﺻﺪوا اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﻋـﺎم اﳊﺪﻳﺒﻴـﺔ ﻋـﻦ اﻟﺒﻴـﺖ ﴿ ا ُوﻟ ٓ ٰ َِﻚ َﻣـﺎ َ َ
ﺑﻴﺖ اﳌﻘﺪس) (١أو
اﻟـﺪﻧﻴﺎ ِﺧـﺰ ْ ٌي﴾ ﻫـﻮانﻳﺪﺧﻠﻮ َ ۤﺎ ِإﻻ َﺧﺂ ِ Òـ ِﻔ ْ َ ﴾ ﺧﱪ ﲟﻌﲎ اﻷﻣﺮ أي :أﺧﻴﻔﻮﻫﻢ ﺑﺎﳉﻬﺎد ﻓﻼ ﻳﺪﺧﻠﻬﺎ أﺣﺪ آﻣﻨﺎ ﴿ ﻟَ ُ ْﻢ ﻓ ِـﻲ ْ َ
ْ ُ ُْ
)(٢
= ﺑﻔﺘﺢ ﺍﳍﺎﺀ ﻓﺎﻟﻘﺘﻞ
ﺰل ﳌﺎ ﻃﻌﻦ اﻟﻴﻬﻮد ﰲ ﻧـﺴﺦ اﻟﻘﺒﻠـﺔ أو ﰲ ﺻـﻼ ة ﻋﻈﻴﻢ ) ﴾(۱۱۴ﻫﻮ اﻟﻨﺎر وﻧ ﺑﺎﻟﻘﺘﻞ واﻟﺴﺒﻲ واﳉﺰﻳﺔ ﴿ َوﻟ ُ ْﻢ ِ ا ْﻻٰ ِ َ ة ِ َ َ ٌ
ﻋﺬاب َ ِ ْ ٌ
ﻭﺍﻟﺴﱯ ﻟﻠﺤﺮﰊ١٢.ﻙ
)(٣
َ
= ﻟﻠﺬ ﻣﻲ ١٢.ك
واﻟﻤﻐﺮب﴾ أي :اﻷرض ﻛﻠﻬﺎ ﻷﻤﺎ ﻧﺎﺣﻴﺘﺎﻫﺎ ﴿ َﻓ ْ َ َ
ﻳﻨﻤﺎ )(٦ )(٥
اﻟﻤ ْ ِ ُق َ ْ َ ْ ِ ُ
وﻟﻠ ِ ْ َ اﻟﻨﺎﻓﻠﺔ) (٤ﻋ اﻟﺮاﺣﻠﺔ ﰲ ﺳﻔﺮ ﺣﻴﺜﻤﺎ ﺗﻮﺟﻬﺖِ َ ﴿ :
واﺳـﻊ﴾ ﻳـﺴﻊ ﻓـﻀﻠﻪ ﻛـﻞ وﺟ ُ اﻟﻠـ ِ﴾ ﻗﺒﻠﺘـﻪ اﻟـﱵ رﺿـﻴﻬﺎ ﴿ ِإن اﻟﻠـ َ َ ِ ٌ ﻓﺜﻢ﴾ ﻫﻨـﺎك ﴿ َ ْ
)(٧
ﺗﻮﻟﻮا﴾ وﺟﻮﻫﻜﻢ ﰲ اﻟﺼﻼ ة ﺑﺄﻣﺮه ﴿ َ ََُ ْ
ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ ﺧﺮﺑﻮﺍ ﺑﻴﺖ ﺍﳌﻘﺪﺱ[ ﻓﻘﺪ ﺭﻭﻱ ﺃﻥ ﺍﻟﻨﺼﺎﺭﻯ ﻛﺎﻧﻮﺍ ﻳﻄﺮﺣﻮﻥ ﰲ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﺍﻷﺫﻯ ﻭﳝﻨﻌﻮﻥ ﺍﻟﻨﺎﺱ ﺃﻥ ﻳﺼﻠﻮﺍ ﻓﻴﻪ ﻭﺃﻥ )(١
ﺍﻟﺮﻭﻡ ﻏﺰﻭﺍ ﺃﻫﻠﻪ ﻓﺨﺮﺑﻮﻩ ﻭﺃﺣﺮﻗﻮﺍ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻗﺘﻠﻮﺍ ﻭﺳﺒﻮﺍ .ﻭﻗﺪ ﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﺃﻥ ﻃﻴﻄﻴﻮﺱ ﺍﻟﺮﻭﻣﻲ ﻣﻠﻚ
ﺍﻟﻨﺼﺎﺭﻱ ﻭﺃﺻﺤﺎﺑﻪ ﻏﺰﻭﺍ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻗﺘﻠﻮﺍ ﻣﻘﺎﺗﻠﺘﻬﻢ ﻭﺳﺒﻮﺍ ﺫﺭﺍﺭﻳﻬﻢ ﻭﺃﺣﺮﻗﻮﺍ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺧﺮﺑﻮﺍ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﻗﺬﻓﻮﺍ ﻓﻴـﻪ ﺍﳉﻴـﻒ
ﻭﺫﲝﻮﺍ ﻓﻴﻪ ﺍﳋﻨﺎﺯﻳﺮ ﻭﱂ ﻳﺰﻝ ﺧﺮﺍﺑﺎ ﺣﱴ ﺑﻨﺎﻩ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﻋﻬﺪ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﺧﱪ ﲟﻌﲎ ﺍﻷﻣﺮ[ ﻓﻴﻪ ﺑﻌﺪ ﺟﺪﺍ ﺧﺼﻮﺻﺎ ﻣﻊ ﺍﻟﺘﻌﺒﲑ ﺑـ½ﻛﺎﻥ¼ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﺍﻟﻨﻬﻲ ﻋﻦ ﲤﻜﻴﻨﻬﻢ ﻣـﻦ ﺍﻟـﺪﺧﻮﻝ ﰲ ﺍﳌـﺴﺠﺪ. )(٢
ﻭﺍﺧﺘﻠﻒ ﺍﻷﺋﻤﺔ ﻓﻴﻪ ﻓﺠﻮﺯﻩ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻣﻄﻠﻘﺎ ﻭﻣﻨﻌﻪ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻣﻄﻠﻘـﺎ ﻭﻓـﺮﻕ ﺍﻟـﺸﺎﻓﻌﻲ ﺭﺿـﻲ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺑﲔ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻓﻤﻨﻌﻪ ﻓﻴـﻪ ﻣﻄﻠﻘـﺎ ﻭﻏـﲑﻩ ﻓﺠـﻮﺯﻩ ﺑـﺸﺮﻁ ﺇﺫﻥ ﻣـﺴﻠﻢ ﻓﻴـﻪ ﺃﻱ :ﻭﺑـﺸﺮﻁ ﺃﻥ ﻳﻜـﻮﻥ ﰲ ﺩﺧـﻮﻝ
0
0
ﺣﺎﺟﺔ") .ﲨﻞ"" ،ﺑﻴﻀﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻫﻮﺍﻥ ﺑﺎﻟﻘﺘﻞ ﻭﺍﻟﺴﱯ ﻭﺍﳉﺰﻳﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺻﻞ ﺍﳋﺰﻱ ﺫﻝ ﻳﺴﺘﺤﻲ ﻣﻨﻪ ﻭﻻ ﳜﻔـﻰ ﺃﻥ ﻫـﺬﺍ ﺍﻟـﺬﻝ ﻇـﺎﻫﺮ ﰲ ﺍﻟـﺴﱯ )(٣
ﻭﺍﳉﺰﻳﺔ ﺩﻭﻥ ﺍﻟﻘﺘﻞ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﻳﺴﺘﺤﻲ ﻣﻨﻪ ﺃﻗﺎﺭﺏ ﺍﳌﻘﺘﻮﻟﲔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻭ ﰲ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ...ﺇﱁ[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ½ﳌﺎ¼ ﻻ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﰲ ﻧﺴﺦ¼ ﻭ ½ﺃﻭ¼ ﻟﺘﻨﻮﻳﻊ ﺍﳋﻼﻑ ﻳﻌـﲏ ﺃﻧـﻪ ﻗﻴـﻞ :ﻧﺰﻟـﺖ )(٤
ﳌﺎ ﻃﻌﻦ ﺍﻟﻴﻬﻮﺩ ﻭﻗﻴﻞ :ﻧﺰﻟﺖ ﰲ ﺷﺎﻥ ﺻﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ ﰲ ﺍﻟﺴﻔﺮ ﻭﻗﻴﻞ :ﻧﺰﻟﺖ ﰲ ﲢﻮﻳﻞ ﺍﻟﻘﺒﻠـﺔ ﺇﱃ ﺍﻟﻜﻌﺒـﺔ ﻭﺫﻟـﻚ ﺃﻥ ﺍﻟﻴﻬـﻮﺩ ﻋـﲑﺕ
ﺍﳌﺆﻣﻨﲔ ﻭﻗﺎﻟﻮﺍ :ﻟﻴﺲ ﳍﻢ ﻗﺒﻠﺔ ﻣﻌﻠﻮﻣﺔ ﻓﺘﺎﺭﺓ ﻳﺴﺘﻘﺒﻠﻮﻥ ﻫﻜﺬﺍ ﻭﺗﺎﺭﺓ ﻳﺴﺘﻘﺒﻠﻮﻥ ﻫﻜﺬﺍ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ") .ﲨﻞ"(
ﻗﻮﻟﻪ﴿] :ﻭﷲ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ﴾ ...ﺍﻵﻳﺔ[ ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺃﺎ ﻧﺰﻟـﺖ ﰲ ﺻـﻼﺓ ﺍﻟﺘﻄـﻮﻉ ﻋﻠـﻰ ﺍﻟﺮﺍﺣﻠـﺔ ﰲ ﺍﻟـﺴﻔﺮ، )(٥
ﻭﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﻏﲑﻫﻢ ﻣﻦ ﺣﺪﻳﺚ ﻋﺎﻣﺮ ﺍﺑﻦ ﺭﺑﻴﻌﺔ ﻭﺟﺎﺑﺮ ﺃﺎ ﻧﺰﻟﺖ ﻓﻴﻤﻦ ﺻﻠﻰ ﺑﺎﻻﺟﺘﻬﺎﺩ ﺇﱃ ﺍﻟﻘﺒﻠـﺔ ﰒ
ﺗﺒﲔ ﻟﻪ ﺍﳋﻄﺄ.ﻗﺎﻝ ﺍﻟﺮﺍﺯﻱ:ﻻ ﳝﺘﻨﻊ ﺃﻥ ﺗﻜﻮﻥ ﻧﺰﻟﺖ ﰲ ﺍﻷﻣﺮﻳﻦ ﻣﻌﺎ ﺑﺄﻥ ﻭﻗﻌﺎ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻭﺳـﺌﻞ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ
ﻋﻨﻬﻤﺎ،ﻓﺄﻧﺰﻝ ﺍﷲ ﺍﻵﻳﺔ ،ﻣﺮﻳﺪﺍﹰ ﺎ ﺣﻜﻢ ﲨﻴﻊ ﺫﻟﻚ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ :ﺍﻷﺭﺽ ﻛﻠﻬﺎ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﻛﺄﻧﻪ ﻗﻴﻞ ﻣﺎ ﻭﺟﻪ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻭﳛﺘﻤﻞ ﺃﻥ ﻓﻴـﻪ ﺣـﺬﻑ )(٦
ﺍﻟﻮﺍﻭ ﻣﻊ ﻣﺎ ﻋﻄﻔﺖ ،ﺃﻱ :ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻫﻨﺎﻙ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﰒ ﺍﺳﻢ ﺇﺷﺎﺭﺓ ﻟﻠﻤﻜﺎﻥ ﺍﻟﺒﻌﻴﺪ ﺧﺎﺻﺔ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ﻟﻜﻦ ﺍﻟﺒﻌﺪ ﻟﻴﺲ ﲟﺮﺍﺩ ﻫﺎﻫﻨـﺎ ﻓﻴﻜـﻮﻥ ﻟﻠﻤﻜـﺎﻥ )(٧
ﻣﻄﻠﻘﺎ] .ﻋﻠﻤﻴﺔ[
٥٥
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2
ﱂ ﻳﻘﻞ )ﻭﻣﺸﺮﻛﻮﺍ ﺍﻟﻌﺮﺏ( ﻓﺈﻥ ﺗﻠﻚ ﺍﻟﻘﻮﻝ ﱂ ﻳﺜﺒﺖ ﻋﻨﻬﻢ١٢ .ﻙ ﺣﻴﺚ ﻗﺎﻟﻮﺍ ﻋﺰﻳﺮ ﺍﺑﻦ ﺍﷲ.
واﻟﻨﺼﺎرى) (٣وﻣﻦ زﻋـﻢ أن اﳌﻼﺋﻜـﺔ ﺑﻨـﺎت ﻟﻴﻬ
ودوﺎ أي :ا ﻮد ١٢
وﻗﺎﻟﻮا﴾ ﺑﻮاو ﺷﻲء ﴿ َ ِ ْ ٌ
ﻋﻠﻴﻢ ) ﴾(۱۱۵ﺑﺘﺪﺑﲑ ﺧﻠﻘﻪ ﴿ َ َ ُ
? )(٢ ? )(١
=ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ١٢ .
واﻷرض ﴾ ِﻣﻠﻜﺎ وﺧﻠﻘﺎ وﻋﺒﻴﺪااﻟﺴﻤﻮ ٰتِ َ ْ َ ْ ِ ﺑﻞ ﻟ ٗ َﻣﺎ ﻓ ِـﻲ
ﺳﺒﺤَﻨ ٗ ﴾ ﺗ ﻳﻬﺎ ﻟﻪ ﻋﻨﻪ ﴿ َ ْ
وﻟﺪا﴾ ﻗﺎل ﺗﻌﺎﱃٰ ْ ُ ﴿ : اﷲ ﴿ َ َ
اﺗﺨﺬ اﻟﻠ ُ َ َ ً
)(٤
8ﻭﻣﻦ
ٰ
ﻋﱪﺑـ ½ﻣﺎ¼ ) (٥ﺗﻐﻠﻴﺒﺎ ﳌﺎ ﻻ ﻳﻌﻘﻞ ﴿ ُﻞ ﻟ ٗ ٰﻗﻨ ُِﺘْﻮ َن ) ﴾(۱۱۶ﻣﻄﻴﻌﻮن ﻛﻞ ﲟـﺎ ﻳـﺮاد ﻣﻨـﻪ) (٦وﻓﻴـﻪ واﳌﻠﻜﻴﺔ ﺗﻨﺎﰲ اﻟﻮﻻدة و ِ
ﲨﻠﺘﻪ ﺍﳌﻠﺌﻜﺔ ﻭﺍﳌﺴﻴﺢ ﻭﻋﺰﻳﺮ.
)(٧
=ﻟﻜﺜﺮﺎ ﻭﰲ ﺍﻟﺘﻠﻮﻳﺢ ﺃﻥ ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﻋﻤﻮﻡ ﻣﺎ١٢ .ﻙ. ﻟﺸﺮﻓﻪ ﻋﻠﻰ ﻏﲑﻩ١٢.
أﻣﺮا﴾ أي :إﳚﺎده ﴿ َﻓ ِ َ
ﻧﻤﺎ وإذا َﻗ ﴾ أراد ﴿ َ ْ ً اﻟﺴﻤﻮ ٰت ِ َ ْ َ ْ ِ
واﻷرض ﴾ ﻣﻮﺟﺪﳘﺎ ﻻ ﻋ ﻣﺜﺎلﺍﻷﻛﺜﺮﺳﺒﻖ ﴿ َ ِ َ ﺗﻐﻠﻴﺐ اﻟﻌﺎﻗﻞ ﴿ َ ِ ْ ُ
ﺑﺪﻳﻊ ٰ
)(٨ ?
ﻗﻮﻟﻪ] :ﻳﺴﻊ ﻓﻀﻠﻪ ﻛﻞ ﺷﻲﺀ[ ﺃﻱ :ﻓﺼﺤﺔ ﺍﻟﺼﻼﺓ ﻟﻴﺴﺖ ﻣﺘﻮﻗﻔﺔ ﻋﻠﻰ ﺟﻬﺔ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻓﻘﻂ ﻛﻤﺎ ﺯﻋﻤﺖ ﺍﻟﻴﻬﻮﺩ ﺑﻞ ﺧﺼﻨﺎ )(١
ﺍﷲ ﺗﻌﺎﱃ ﲟﺰﺍﻳﺎ ﻋﻠﻰ ﺣﺴﺐ ﻣﺰﻳﺪ ﻓﻀﻠﻪ ﱂ ﺗﻜﻦ ﻓﻴﻬﻢ ﻓﻤﻨﻬﺎ ﺃﻣﺮ ﺍﻟﻘﺒﻠﺔ ﻭﻣﻨﻬﺎ ﺟﻌﻞ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣـﺴﺠﺪﺍ ﻭﺗﺮﺑﺘـﻬﺎ ﻃﻬـﻮﺭﺍ ﻭﻏـﲑ
ﺫﻟﻚ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﻮﺍﻭ[ ﺃﻱ :ﻋﻄﻔﺎ ﻋﻠﻰ ﺳﺎﺑﻘﻪ ﺃﻱ :ﻋﻠﻰ ﻣﻔﻬﻮﻡ ﻗﻮﻟﻪ½ :ﻭﻣﻦ ﺃﻇﻠﻢ¼ ﺃﻱ :ﻋﻠﻰ ﻣﻌﻨـﺎﻩ ﻭﻛﺄﻧـﻪ ﻗﻴـﻞ ﻻ ﺃﺣـﺪ ﺃﻇﻠـﻢ ﳑـﻦ ﻣﻨـﻊ )(٢
ﻣﺴﺎﺟﺪ ﺍﷲ ﻭﻻ ﳑﻦ ﻗﺎﻝ ﺍﲣﺬ ﺍﷲ ﻭﻟﺪﺍ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺜﺎﱐ ﺃﻇﻠﻢ ﻣﻦ ﺍﻷﻭﻝ ﻭﻗﻮﻟﻪ½ :ﻭﺩﻭﺎ¼ ﺃﻱ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻭﺃﺷﺎﺭ ﺑـﺎﻷﻭﻝ ﺇﱃ
0
0
ﻗﺮﺍﺀﺓ ﻏﲑ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺑﺎﻟﺜﺎﱐ ﺇﱃ ﻗﺮﺍﺀﺗﻪ ﻭﺍﺗﻔﻖ ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﻮﺍﻭ ﰲ ﻣﻮﺿﻊ ﻳﻮﻧﺲ؛ ﻷﻧﻪ ﺍﺑﺘـﺪﺍﺀ ﻛـﻼﻡ ﺧـﺮﺝ ﳐـﺮﺝ ﺍﻟﺘﻌﺠـﺐ ﻣـﻦ
ﻋﻈﻴﻢ ﺟﺮﺍﺀ ﻢ ﻭﻟﻴﺲ ﰲ ﺳﺎﺑﻘﻪ ﻣﺎ ﻳﺴﺘﻖ ﻋﻠﻴﻪ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺃﻱ :ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ...ﺇﱁ[ ﺃﻱ :ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻋﺰﻳﺮﻥ ﺍﺑﻦ ﺍﷲ ﻭﻗﺎﻟﺖ ﺍﻟﻨﺼﺎﺭﻯ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ ﻭﻗﻮﻟﻪ½ :ﻭﻣﻦ ﺯﻋـﻢ... )(٣
ﺇﱁ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻞ ،ﺃﻱ :ﻗﺎﻝ :ﻣـﻦ ﺯﻋـﻢ ...ﺇﱁ ،ﻭﳚﻌﻠـﻮﻥ ﷲ ﺍﻟﺒﻨـﺎﺕ ﺳـﺒﺤﺎﻧﻪ ﻓﻘﻮﻟـﻪ½ :ﻭﻟـﺪﺍ¼ ﻫـﻮ ﺍﻟﻌﺰﻳـﺮ ﻋﻠـﻰ ﻗـﻮﻝ
ﻭﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺁﺧﺮ ﻭﺍﳌﻼﺋﻜﺔ ﻋﻠﻰ ﺁﺧﺮ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺗﱰﻳﻬﺎ ﻟﻪ ﻋﻨﻪ[ ﺃﻱ :ﻋﻦ ﺍﻻﲣﺎﺫ؛ ﻷﻥ ﺍﲣﺎﺫ ﺍﻟﻮﻟﺪ ﻟﺒﻘﺎﺀ ﺍﻟﻨﻮﻉ ﻭﺍﷲ ﻣﱰﻩ ﻋﻦ ﺍﻟﻔﻨﺎﺀ ﻭﺍﻟﺰﻭﺍﻝ") .ﻛﺮﺧﻲ"( )(٤
ﻗﻮﻟﻪ] :ﻭﻋﱪ ﲟﺎ[ ﺃﻱ :ﺍﻟﱵ ﻟﻐﲑ ﺃﻭﱃ ﺍﻟﻌﻠﻢ ﻣﻊ ﻗﻮﻟﻪ½ :ﻗﺎﻧﺘﻮﻥ¼ ﺗﻐﻠﻴﺒﺎ ﳌﺎ ﻻ ﻳﻌﻘﻞ ﺃﻱ :ﻟﻺﻋﻼﻡ ﺑﺄﻢ ﰲ ﻏﺎﻳﺔ ﻣﻦ ﺍﻟﻘﺼﻮﺭ ﻋﻦ ﻓﻬﻢ )(٥
ﻣﻌﲎ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﰲ ﺎﻳﺔ ﺍﻟﱰﻭﻝ ﺇﱃ ﻣﻌﲎ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﻫﺎﻧﺔ ﻢ ﻭﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﺇﺛﺒﺎﺕ ﳎﺎﻧﺴﺘﻬﻢ ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﻨﺎﻓﻴﺔ ﻟﻸﻟﻮﻫﻴﺔ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻛﻞ ﲟﺎ ﻳﺮﺍﺩ ﻣﻨﻪ[ ﺃﻱ :ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻄﻠﻮﺏ ﳌﺎ ﻳﺮﺍﺩ ﻣﻨﻪ ﻓﺎﻟﺒﺎﺀ ﲟﻌﲎ ﺍﻟﻼﻡ") .ﲨﻞ"( )(٦
ﻗﻮﻟﻪ] :ﻭﻓﻴﻪ[ ﺃﻱ :ﰲ ﺍﻟﺘﻌﺒﲑ ﺑﺼﻴﻐﺔ ﲨﻊ ﺍﻟﻌﻘﻼﺀ ﺗﻐﻠﻴﺐ ﺍﻟﻌﺎﻗﻞ ﺃﻱ :ﺇﻳﺬﺍﻧﺎ ﺑﺄﻥ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻣﻦ ﺍﻟﺘﺴﺨﲑ ﻭﺍﻻﻧﻘﻴﺎﺩ ﲟﱰﻟـﺔ ﺍﻟﻌﺎﻗـﻞ )(٧
ﺍﳌﻄﻴﻊ ﺍﳌﻨﻘﺎﺩ ﺍﻟﺬﻱ ﻳﺆﻣﺮ ﻓﻴﻤﺘﺜﻞ ﻻ ﻳﺘﻮﻗﻒ ﻋﻦ ﺍﻷﻣﺮ ﻭﻻ ﳝﺘﻨﻊ ﻋﻦ ﺍﻹﺭﺍﺩﺓ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺇﺫﺍ ﻗﻀﻰ ﺃﻣﺮﺍ[ ﺍﻟﻌﺎﻣﻞ ﰲ ½ﺇﺫﺍ¼ ﳏﺬﻭﻑ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﳉﻮﺍﺏ ﻣﻦ ﻗﻮﻟﻪ½ :ﻓﺈﳕﺎ ﻳﻘﻮﻝ ﻟﻪ¼ ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﺇﺫﺍ ﻗﻀﻰ ﺃﻣـﺮﺍ ﻳﻜـﻮﻥ )(٨
ﻭﳛﺼﻞ¼ ﻓﻠﻔﻆ ½ﻳﻜﻮﻥ¼ ﺍﳌﻘﺪﺭ ﻫﻮ ﺍﻟﻌﺎﻣـﻞ ﰲ ½ﺇﺫﺍ¼ ﻭﻗﻮﻟـﻪ½ :ﺃﺭﺍﺩ¼ ﻓﻴـﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺑﻴـﺎﻥ ﺍﳌـﺮﺍﺩ ﺑﺎﻟﻘـﻀﺎﺀ ﻫﻨـﺎ .ﻭﻓـﺴﺮ ﺍﻟﻘـﻀﺎﺀ
ﺑﺎﻹﺭﺍﺩﺓ ﻟﻶﻳﺔ ﺍﻷﺧﺮﻯ ﻭﻫﻲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻧ ﻤﺎ ﺃﹶﻣﺮﻩ ﺇِﺫﹶﺍ ﺃﹶﺭﺍﺩ ﺷﻴﺌﺎﹰ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻝﹶ ﹶﻟﻪ ﻛﹸﻦ ﻓﹶﻴﻜﹸﻮﻥﹸ﴾]ﻳﺲ") .[٨٢ :ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﻬﻮ ﻳﻜﻮﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻣﺴﺘﺄﻧﻒ ﻣﺮﻓﻮﻉ ﺧﱪ ﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ") .ﺻﺎﻭﻱ"( )(٩
٥٦
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Madinah Gift Centre
2
ﺃﻱ ﻃﻠﺒﻨﺎﻩ ١٢.
ﻠﻤﻨﺎ اﻟﻠ ُ﴾ أﻧـﻚ رﺳـﻮﻟﻪ)ْ َ ﴿ (٣أو َﺗ ْﺗ ِ ْ َ ۤ
ﻨـﺎ َﻳـ ٌﺔ﴾ ﳑـﺎ اﻗﺘ ـ?ﺮﺣﻨﺎه ﻋـ ﻟﻮﻻ﴾ ﻫﻼ ﴿ﻳ ُ َ ُ َ
)(٢
ﻣﻜﺔ) (١ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ َ ْ َ
ﻗـﻮﻟ ِ ِ ْﻢ﴾ ﻣـﻦ ﻗﺒﻠ ِ ِ ْﻢ﴾ ﻣـﻦ ﻛﻔـﺎر اﻷﻣـﻢ اﳌﺎﺿـﻴﺔ ﻷﻧﺒﻴـﺎﺋﻬﻢ ﴿ ْ َ
ﻣﺜـﻞ َ ْ ﻳﻦ ِ ْ
ﻣﻦ َ ْ اﻟﺬ ْ َ ﻛﺬﻟﻚ﴾ ﻛﻤﺎ ﻗﺎل ﻫﺆﻻء ﴿ َ َ
ﻗﺎل ِ ﺻﺪﻗﻚ ﴿ َ ٰ ِ َ
ﻗﻠﻮﺑ ُ ُ ْﻢ﴾ ﰲ اﻟﻜﻔﺮ واﻟﻌﻨﺎد ﻓﻴﻪ ﺗﺴﻠﻴﺔ ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ َ ْ
ﻗﺪ ﺑَ ﻨﺎ ْاﻻ ٰﻳ ٰﺖ ِ اﻟﺘﻌﻨﺖ وﻃﻠﺐ اﻵﻳﺎت ﴿ َ َﺸﺎﺑَ َ ْﺖ ُ ُ ْ
)(٥ )(٤
= ﺃﻱ ﺍﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﺘﺤﻜﻢ ١٢.
ﳏﻤﺪ ﴿ ِ ْ َ
ﺑﺎﻟﺤﻖ﴾ ﻳﻮﻗﻨﻮن ) ﴾(۱۱۸ﻳﻌﻠﻤﻮن أﺎ آﻳﺎت ﻓﻴﺆﻣﻨﻮن ﺑﻬﺎ ﻓﺎﻗﺘـﺮاح آﻳﺔ ﻣﻌﻬﺎ ﺗﻌﻨﺖ ﴿ ِ ۤإﻧﺎ َ ْ َ ْ
ارﺳﻠﻨَٰﻚ ﴾ ﻳﺎ ّ ﻟﻘﻮمٍ ْ ِ ُ ْ َ
)(٦
َِ ْ
ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺑﺸﲑﺍ ﲟﻌﲎ ﺍﳌﺒﺸﺮ ١٢.ﻙ
اﺻﺤ ِﺐ ْ َ ِ ْ ِ
اﻟﺠﺤﻴﻢ ) ﴾(۱۱۹اﻟﻨﺎر ﻋﻦ َ ْ ٰ وﻧﺬﻳﺮا﴾ ﻣﻦ ﻟﻢ ﳚﺐ إﻟﻴﻪ ﺑﺎﻟﻨﺎر ﴿ َوﻻ ُ ْ َ ُ
ﺴﺌﻞ َ ْ ﺑﺎﳍﺪى ﴿ َ ِﺸ ْ ًا﴾ ﻣﻦ أﺟﺎب إﻟﻴﻪ ﺑﺎﳉﻨﺔ ﴿ َ ِ ْ ً
? )(٧
ﻟﻨﺎﻓﻊ ﻭﻳﻌﻘﻮﺏ ١٢.ﻙ
ﻮد َ َوﻻ اﻟﻨ ٰ ٰ ي َﺣﺘـﻰ ْ
اﻟﻴ ﻋﻨﻚ ٰ َ
ﺗﺮ وﻟﻦَ ﴿ ﻴﺎ ﺗﺴﺄل أي :اﻟﻜﻔﺎر ﻣﺎ ﳍﻢ ﻟﻢ ﻳﺆﻣﻨﻮا ) (٨إﳕﺎ ﻋﻠﻴﻚ اﻟﺒﻼ غ وﰲ ﻗﺮاءة ﲜﺰم
?
َ ُْ ُ َ ْ َ ْ ْ َ
)(٩
) (١ﻗﻮﻟﻪ] :ﺃﻱ :ﻛﻔﺎﺭ ﻣﻜﺔ[ ﺗﻘﺪﻡ ﺍﻹﺷﻜﺎﻝ ﺑﺄﻥ ﺍﻟﺴﻮﺭﺓ ﻣﺪﻧﻴﺔ ﻭﺃﻥ ﺍﻟﺴﺎﺋﻞ ﻟﻪ ﻳﻬﻮﺩ ﺍﳌﺪﻳﻨـﺔ ﻭﳝﻜـﻦ ﺃﻥ ﳚـﺎﺏ ﻫﻨـﺎ ﺑـﺄﻥ ﻫـﺬﻩ ﺍﻵﻳـﺔ
ﲞﺼﻮﺻﻬﺎ ﻣﻜﻴﺔ ﻭﻫﻮ ﺑﻌﻴﺪ ﻭﺃﺟﻴﺐ ﺑﺄﻧﻪ ﻻ ﻣﺎﻧﻊ ﺃﻥ ﻛﻔﺎﺭ ﻣﻜﺔ ﺃﺭﺳﻠﻮﺍ ﺫﻟﻚ ﺍﻟﺴﺆﺍﻝ ﻟﻪ ﻭﻫﻮ ﺑﺎﳌﺪﻳﻨﺔ") .ﺻﺎﻭﻱ"(
) (٢ﻗﻮﻟﻪ] :ﻫﻼ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ½ﻟﻮﻻ¼ ﻫﻨﺎ ﺣﺮﻑ ﲢﻀﻴﺾ ﻛـ½ﻫﻼ¼ ﻭﻣﺎ ﻧﻘﻞ ﻋﻦ ﺍﳋﻠﻴﻞ ﺃﻥ ½ﻟـﻮﻻ¼ ﺍﻟﻮﺍﻗﻌـﺔ ﰲ ﲨﻴـﻊ ﺍﻟﻘـﺮﺁﻥ ﲟﻌـﲎ
½ﻫﻼ¼ ﺇﻻ ﴿ﻓﹶﻠﹶ ﻮﻟﹶﺎ ﺃﹶﻧﻪ ﻛﹶﺎﻥﹶ ﻣِ ﻦ ﺍﻟﹾﻤﺴﺒﺤِﲔ]﴾ﺍﻟﺼﺎﻓﺎﺕ [١٤٣ :ﻓﻤﻌﻨﺎﻩ ﻟـﻮ ﱂ ﻳﻜـﻦ ﻣﺘﻌﻘـﺐ ﺑﺂﻳـﺎﺕ ﻣﻨـﻬﺎ ﴿ﻟﹶـﻮﻻ ﺃﹶﻥ ﺭﺃﹶﻯ ﺑﺮﻫـﺎﻥﹶ
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ﺭﺑﻪِ﴾]ﻳﻮﺳﻒ [٢٤ :ﻓﺈﺎ ﺍﻣﺘﻨﺎﻋﻴﺔ") .ﻛﺮﺧﻲ"(
) (٣ﻗﻮﻟﻪ] :ﺃﻧﻚ ﺭﺳﻮﻟﻪ[ ﺃﺷﺎﺭ ﺑﺘﺨﺼﻴﺺ ﺍﳌﺘﻜﻠﱠﻢ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﺮﺍﺩﻫﻢ ﺍﻟﻘﺪﺡ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻘﺮﻳﻨﺔ ﺇﺛﺒﺎﺗﻪ ﺗﻌﺎﱃ ﺇﻳﺎﻫﺎ ﰲ ﺍﻟﺴﻴﺎﻕ] .ﻋﻠﻤﻴﺔ[
) (٤ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﺘﻌﻨﺖ ...ﺇﱁ[ ﻫﺬﺍ ﻫﻮ ﻭﺟﻪ ﺍﳌﻤﺎﺛﻠﺔ؛ ﻷﻥ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺍﻷﻣﻢ ﺍﳌﺎﺿﻴﺔ ﻟﻴﺲ ﻋﲔ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﻛﻔﺎﺭ ﻣﻜﺔ") .ﺻﺎﻭﻱ"(
) (٥ﻗﻮﻟﻪ] :ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﻨﺎﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺸﺒﻪ] .ﻋﻠﻤﻴﺔ[
) (٦ﻗﻮﻟﻪ] :ﻳﻌﻠﻤﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻴﻘﲔ ﻫﻮ ﺍﻟﻌﻠﻢ ﺇﺫ ﺭﲟﺎ ﻋﱪﻭﺍ ﺑﺎﻟﻴﻘﲔ ﻋﻦ ﺍﻟﻈﻦ ﻓﻠﺪﻓﻊ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻓﺴﺮ ﺑﺎﻟﻌﻠﻢ] .ﻋﻠﻤﻴﺔ[
) (٧ﻗﻮﻟﻪ] :ﺑﺎﳍﺪﻯ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻘﺎﺀ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻭﻫﻮ ﺍﻷﻭﱃ ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺴﺮ ﺑﺎﻟﻘﺮﺁﻥ ﻭﻣﻨﻬﻢ ﻣﻦ ﻓﺴﺮ ﺑﺎﻹﺳﻼﻡ] .ﻋﻠﻤﻴﺔ[
) (٨ﻗﻮﻟﻪ] :ﱂ ﻳﺆﻣﻨﻮﺍ[ ﻫﺬﻩ ﺻﻮﺭﺓ ﺍﻟﺴﺆﺍﻝ ﺍﳌﻨﻔﻲ ﺃﻱ :ﻻ ﻳﻘﺎﻝ ﻟﻚ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻗﻮﻟﻪ½ :ﺇﳕﺎ ﻋﻠﻴـﻚ ﺍﻟـﺒﻼﻍ¼ ﺗﻌﻠﻴـﻞ ﻟﻠﻨﻔـﻲ
ﺍﳌﺬﻛﻮﺭ") .ﲨﻞ"(
) (٩ﻗﻮﻟﻪ] :ﲜﺰﻡ ﺗﺴﺄﻝ[ ﻋﻠﻰ ﺻﻴﻐﺔ ﺍﻟﻔﺎﻋﻞ ﻭﻗﻮﻟﻪ½ :ﻴﺎ¼ ﺃﻱ ﻴﺎ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻠﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻭﺍﳌﻌـﲎ ﻋﻠـﻰ
ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﺗﺴﺌﻠﻨﺎ ﻋﻦ ﺻﻔﺎﻢ ﻭﺃﺣﻮﺍﳍﻢ ﻓﺈﺎ ﺷﻨﻴﻌﺔ ﻓﻈﻴﻌﺔ ﻻ ﻳﺴﻌﻚ ﺍﻟﺴﺆﺍﻝ ﻋﻨﻬﺎ ﳍﻮﳍﺎ ﺃﻭ ﺍﳌﻌﲎ ﻻ ﺗـﺴﺌﻠﻨﺎ ﺍﻟـﺸﻔﺎﻋﺔ ﻓـﻴﻬﻢ
ﻷﻥ ﻛﻠﻤﺔ ﺍﻟﻌﺬﺍﺏ ﺣﻘﺖ ﻋﻠﻴﻬﻢ ﻭﻫﺬﺍ ﻓﻴﻪ ﲣﻮﻳﻒ ﳍﻢ ﻭﺗﺴﻠﻴﺔ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
) (١٠ﻗﻮﻟﻪ] :ﺩﻳﻨﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻠﺔ ﻳﺮﺍﺩﻑ ﺍﻟﺪﻳﻦ ﺻﺪﻗﺎ ﻛﻤﺎ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺩﻳﻨﺎ ﻗﻴﻤﺎ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻛﻼ ﻣﻨـﻬﻤﺎ ﻳﻄﻠـﻖ ﻋﻠـﻰ
ﺍﻟﺒﺎﻃﻞ ﺃﻳﻀﺎ ﻛﺎﻟﻜﻔﺮ ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ] .ﻋﻠﻤﻴﺔ[
) (١١ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻋﺪﺍﻩ ﺿﻼﻝ[ ﺃﺧﺬ ﺫﻟﻚ ﻣﻦ ﺍﳉﻤﻠﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻄﺮﻓﲔ ﻓﺈﺎ ﺗﻔﻴﺪ ﺍﳊﺼﺮ") .ﺻﺎﻭﻱ"(
) (١٢ﻗﻮﻟﻪ] :ﻻﻡ ﻗﺴﻢ[ ﺃﻱ :ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﻭﻋﺰﰐ ﺃﻭ ﻭﺍﷲ ﻭﻋﻼﻣﺔ ﻛﻮﺎ ½ﻻﻡ ﻗﺴﻢ¼ ﻭﻗﻮﻋﻬﺎ ﻗﺒﻞ ½ﺇﻥ¼ ﺍﻟﺸﺮﻃﻴﺔ") .ﺻﺎﻭﻱ"(
٥٧
www.madinah.in
Madinah Gift Centre
2
ﻣﻦ وﻟـ ِ ٍّﻲ﴾ﻣﻦ اﷲ ِ ِ ْ ﻟﻚ ِ َ ِﻠﻢ﴾ اﻟﻮﺣﻲ ﻣﻦ اﷲ ﴿َﻣﺎ َ َ ﺟﺎءك ِ َ
ﻣﻦ اﻟْﻌ ْ ِ اﻟﺬي َ ٓ َ َ ﻌﺪ ِ ْ ﻮاء ُْﻢ﴾ اﻟﱵ ﻳﺪﻋﻮﻧﻚ إﻟﻴﻬﺎ ﻓﺮﺿﺎ ﴿ َ ْ َ اﺗﺒﻌﺖ أَ ْ َ ٓ َ
﴿ َْ َ
)(١
ٰ
ﻛﻠﻔــﻪ ﺑﻬــﺎ) (٧ﻗﻴـﻞ ﻫـﻲ ﻣﻨﺎﺳــﻚ اﳊـﺞ) (٨وﻗﻴــﻞ اﳌﻀﻤــﻀﺔ واﻻﺳﺘﻨــﺸﺎق واﻟــﺴﻮاك وﻗـﺺ اﻟــﺸﺎرب وﻓـﺮق اﻟـﺮأس) (٩وﻗﻠــﻢ
ﻗﻮﻟﻪ] :ﺃﻫﻮﺍﺀ ﻫﻢ[ ﻫﻲ ﺍﳌﻌﱪ ﻋﻨﻬﺎ ﺃﻭﻻ ﺑﻘﻮﻟﻪ½ :ﻣﻠﺘﻬﻢ¼ ،ﻭﻗﻮﻟـﻪ½ :ﻓﺮﺿـﺎ¼ ﺃﻱ :ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻟﻔـﺮﺽ ﻭﺍﻟﺘﻘـﺪﻳﺮ ﻭﺇﻻ ﻓﺎﺗﺒﺎﻋـﻪ ﳍـﻢ )(١
ﳏﺎﻝ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﺒﺘﺪﺃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ ﺍﻟﺘﺮﻛﻴﺐ ﻋﻠﻰ ﺗﺮﻛﻴﺐ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﲨﻠﺔ ﻳﺘﻠﻮﻧﻪ ﺣﻖ ﺗﻼﻭﺗﻪ ﺧﱪ ﻭﻗﻮﻟﻪ ﺃﻭﻟﺌﻚ ...ﺇﱁ ﺧـﱪ )(٢
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ﺑﻌﺪ ﺧﱪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ[ ﰲ ﺍﳊﻘﻴﻘﺔ ﺻﻔﺔ ﳌﺼﺪﺭ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﺗﻼﻭﺓ ﺣﻖ ﺍﻟﺘﻼﻭﺓ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﻧﺰﻟﺖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺳﺒﺐ ﺍﻟﱰﻭﻝ ﻟﻶﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ﴿] :ﻳٰﺒﻨِﻰ ﺍِﺳﺮﺍٓﺀِﻳﻞﹶ﴾ ..ﺇﱁ [ ﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑـﺪﺃ ﻗـﺼﺔ ﺑـﲏ ﺇﺳـﺮﺍﺋﻴﻞ ـﺎﺗﲔ ﺍﻵﻳـﺘﲔ ﻓﻔـﻲ ﺍﻵﻳـﺔ ﺍﻷﻭﱃ ﺗـﺬﻛﲑ ﺍﻟﻨﻌﻤـﺔ ﻭﰲ )(٥
ﺍﻷﺧﺮﻯ ﲣﻮﻳﻒ ﺍﻟﻌﻘﻮﺑﺔ ﻭﻤﺎ ﺧﺘﻢ ﺍﻟﻘﺼﺔ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻨﺼﺢ ﻭﺇﻳﺬﺍﻧﺎ ﺑﺄﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻘﺼﺔ ﺫﻟﻚ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺍﺧﺘﱪ[ ﺍﻻﺧﺘﺒﺎﺭ ﺃﻱ :ﺗﻄﻠﺐ ﺍﳋﱪ ﲝﺎﻝ ﺍﳌﺨﺘﱪ ﺑﺘﻌﺮﻳﻀﻪ ﻷﻣﺮ ﻳﺸﻖ ﻋﻠﻴﻪ ﻏﺎﻟﺒﺎ ﻓﻌﻠﻪ ﺃﻭ ﺗﺮﻛﻪ ﻭﺫﻟﻚ ﺇﳕﺎ ﻳﺘـﺼﻮﺭ ﺣﻘﻴﻘـﺔ )(٦
ﳑﻦ ﻻ ﻭﻗﻮﻑ ﻟﻪ ﻋﻠﻰ ﻋﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ ﻭﺃﻣﺎ ﻣﻦ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ ﳎﺎﺯﺍ ﻋﻦ ﲤﻜﻴﻨﻪ ﻟﻠﻌﺒﺪ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺃﺣـﺪ ﺍﻷﻣـﺮﻳﻦ ﻣـﺎ
ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﺎ ﻳﺸﺘﻬﻴﻪ ﺍﻟﻌﺒﺪ ﻛﺄﻧﻪ ﳝﺘﺤﻨﻪ ﲟﺎ ﻳﻜﻮﻥ ﻣﻨﻪ ﺣﱴ ﳚﺎﺯﻳﻪ ﻋﻠﻰ ﺣﺴﺐ ﺫﻟﻚ ﻛﻤﺎ ﻋﻠﻢ ﺍﻟﻜﻔﺮ ﻣﻦ ﺇﺑﻠـﻴﺲ ﻭﱂ ﻳﻠﻌﻨـﻪ
ﺑﻌﻠﻤﻪ ﻣﺎ ﱂ ﳜﺘﱪﻩ ﲟﺎ ﻳﺴﺘﻮﺟﺐ ﺍﻟﻠﻌﻨﺔ ﺑﻪ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻛﻠﻔﻪ ﺎ[ ﻫﺬﺍ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ½ :ﺍﺧﺘﱪ¼ ﺍﻟﻮﺍﻗﻊ ﺗﻔﺴﲑﺍ ﻟـ½ﺍﺑﺘﻠﻰ¼ ﻭﺍﳌﺮﺍﺩ ﺍﻟﺘﻜﻠﻴـﻒ ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻟﻮﺟـﻮﺏ ﻓﻘـﺪ ﻛﺎﻧـﺖ ﻫـﺬﻩ )(٧
ﺍﻟﻌﺸﺮﺓ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻪ ﻭﺃﻣﺎ ﰲ ﺣﻘﻨﺎ ﻓﺒﻌﻀﻬﺎ ﺳﻨﺔ ،ﻭﺑﻌﻀﻬﺎ ﻭﺍﺟﺐ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻫﻲ ﻣﻨﺎﺳﻚ ﺍﳊﺞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﻻﺧﺘﻼﻑ ﻓﻴﻤﺎ ﻫﻮ ﺍﳌـﺮﺍﺩ ﺑﺎﻟﻜﻠﻤـﺎﺕ ﺣـﱴ ﺑﻠﻐـﺖ ﺍﻷﻗـﻮﺍﻝ ﺇﱃ ﺛﻼﺛـﺔ ﻋـﺸﺮ ﻗـﻮﻻ. )(٨
]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻓﺮﻕ ﺍﻟﺮﺃﺱ[ ﺃﻱ :ﻓﺮﻕ ﺷﻌﺮﻩ ﺇﱃ ﺍﳉﺎﻧﺐ ﺍﻷﳝﻦ ﻭﺍﳉﺎﻧﺐ ﺍﻷﻳﺴﺮ") .ﲨﻞ"( )(٩
٥٨
www.madinah.in
Madinah Gift Centre
2
َ
اﻷﻇﻔﺎر وﻧﺘﻒ اﻹﺑﻂ وﺣﻠﻖ اﻟﻌﺎﻧﺔ واﳋﺘﺎن واﻻﺳﺘﻨﺠﺎء ﴿ َﻓ َﺗﻤ ُﻦ﴾ أداﻫﻦ ﺗﺎﻣﺎت ﴿ َ َ
ﻗﺎل﴾ ﺗﻌﺎﱃ ﻟﻪ ﴿إ ِﻧـ ْﻲ َﺟﺎﻋ ُ َ
ِﻠﻚ )(١
? ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳉﺎﺭ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ١٢ .
ﻳﻨﺎل َﻋ ْ ِﺪي﴾ ﺑﺎﻹﻣﺎﻣﺔ ﴿ اﻟﻈ ِﻠﻤِ ْ َ وﻣﻦ ُذرﻳ ِ ْ ﴾ أوﻻدي اﺟﻌﻞ أﺋﻤﺔ ﴿ َ َ
ﻗﺎل َﻻ َ َ ُ إﻣﺎﻣﺎ﴾ ﻗﺪوة ﰲ اﻟﺪﻳﻦ ﴿ َ َ
ﻗﺎل َ ِ ْ ِ ِ
ﻟﻠﻨﺎس ِ َ ً
)(٣ )(٢
)(٧
ﻟﻠﻨـﺎس﴾ ﻣﺮﺟﻌـﺎ
ِ ﻴـﺖ﴾ اﻟﻜﻌﺒـﺔ)ً َ َ َ ﴿ (٦
ﻣﺜﺎﺑـﺔ ) ﴾(۱۲۴اﻟﻜﺎﻓﺮﻳﻦ ﻣﻨﻬﻢ دل ﻋ أﻧﻪ ﻳﻨﺎﻟﻪ ﻏﲑ اﻟﻈـﺎﻟﻢ ﴿ َوإ ِذْ َ َ ْ َ
ﺟﻌﻠﻨﺎ ْاﻟ َ ْ َ
)(٥ )(٤
ٰ
ﻗﻮﻟﻪ] :ﺃﺩﺍﻫﻦ ﺗﺎﻣﺎﺕ[ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇِﺑﺮﺍﻫِﻴﻢ ﺍﻟﱠﺬِﻱ ﻭﻓﱠﻰ﴾]ﺍﻟﻨﺠﻢ.[٣٧ : )(١
ﻗﻮﻟﻪ] :ﻗﺪﻭﺓ ﰲ ﺍﻟﺪﻳﻦ[ ﺃﻱ :ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﺫ ﱂ ﻳﺒﻌﺚ ﺑﻌﺪﻩ ﻧﱯ ﺇﻻ ﻛﺎﻥ ﻣﻦ ﺫﺭﻳﺘﻪ ﻣﺄﻣﻮﺭﺍ ﺑﺈﺗﺒﺎﻋﻪ ﰲ ﺍﳉﻤﻠﺔ") .ﻛﺮﺧﻲ"( )(٢
ﻗﻮﻟﻪ] :ﺑﺎﻹﻣﺎﻣﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﺿﺎﻓﺔ ﻟﻠﻌﻬﺪ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻻ ﻳﻨﺎﻝ ﻋﻬﺪﻱ ٰﹼ
ﺍﻟﻈﻠِﻤِﻴﻦ [ ﰲ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﻋﺼﻤﺔ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺑﻴﻀﺎﻭﻱ"( )(٤
ﻗﻮﻟﻪ] :ﺩﻝ ﻋﻠﻰ ﺃﻧﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻵﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺇﺟﺎﺑﺔ ﺩﻋﺎﺀ ﺧﻠﻴﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﻟﻜﻌﺒﺔ[ ﻭﻳﺪﺧﻞ ﰲ ﺍﻟﺒﻴﺖ ﲨﻴﻊ ﺍﳊﺮﻡ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻔﻪ ﺑﻜﻮﻧﻪ ﺁﻣﻨﺎ ﻭﻫﺬﺍ ﺻﻔﺔ ﲨﻴﻊ ﺍﳊﺮﻡ") .ﺧﺎﺯﻥ"( )(٦
ﻗﻮﻟﻪ] :ﻣﺮﺟﻌﺎ[ ﺑﻜﺴﺮ ﺍﳉﻴﻢ ﻭﺇﻥ ﻛﺎﻥ ﺧﻼﻑ ﺍﻟﻘﻴﺎﺱ ﺇﺫ ﺍﻟﻘﻴﺎﺱ ﺍﻟﻔﺘﺢ ﻭﻗﻮﻟﻪ½ :ﻳﺜﻮﺑـﻮﻥ ﺇﻟﻴـﻪ¼ ﺃﻱ :ﻳﺮﺟﻌـﻮﻥ ﺇﻟﻴـﻪ ،ﻟﻜـﻦ ﻫـﺬﺍ ﻻ )(٧
0
0
ﻳﺼﺪﻕ ﺇﻻ ﲟﻦ ﺣﺞ ﰒ ﺭﺟﻊ ﻭﺃﻣﺎ ﻣﻦ ﺃﺗﺎﻩ ﺍﺑﺘﺪﺍﺀ ﻓﻠﻢ ﻳﺪﺧﻞ ﰲ ﻇﺎﻫﺮ ﺍﻟﻌﺒﺎﺭﺓ ﻭﰲ ﺍﻟﺸﻬﺎﺏ ﻳﻌﲏ ﺃﻥ ﺍﻟﺰﺍﺋﺮﻳﻦ ﻳﺜﻮﺑﻮﻥ ﺇﻟﻴـﻪ ﺑﺄﻋﻴـﺎﻢ
ﺃﻭ ﺑﺄﻣﺜﺎﳍﻢ ﻭﺃﺷﺒﺎﻫﻬﻢ ﻟﻈﻬﻮﺭ ﺃﻥ ﺍﻟﺰﺍﺋﺮ ﺭﲟﺎ ﻻ ﻳﺜﻮﺏ ﻟﻜـﻦ ﺻـﺢ ﺇﺳـﻨﺎﺩﻩ ﺇﱃ ﺍﻟﻜـﻞ ﻻﲢـﺎﺩﻫﻢ ﰲ ﺍﻟﻘـﺼﺪ .ﻭﳏـﺼﻠﻪ ﺃﻥ ﺍﳌـﺮﺍﺩ
ﺑﺎﳌﺮﺟﻊ ﻣﻄﻠﻖ ﺍﻹﺗﻴﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﺍﺑﺘﺪﺍﺀ ﺃﻭ ﻣﺴﺒﻮﻗﺎ ﺑﺈﺗﻴﺎﻥ ﺁﺧﺮ") .ﲨﻞ"(
) (٨ﻗﻮﻟﻪ] :ﻳﺜﻮﺑﻮﻥ ﺇﻟﻴﻪ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﻛﻮﻧﻪ ﻣﺮﺟﻌﺎ ﻭﺇﳕﺎ ﺟﻌﻞ ﻣﻦ ﺍﻟﺜﻮﺏ ﻻ ﻣﻦ ﺍﻟﺜﻮﺍﺏ] .ﻋﻠﻤﻴﺔ[
) (٩ﻗﻮﻟﻪ] :ﻣﺄﻣﻨﺎ ﳍﻢ[ ﻳﻌﲏ ﺃﻥ ½ﺃﻣﻨﺎ¼ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﻣﻮﺿﻊ ﺃﻣﻦ ﳌﻦ ﻳﺴﻜﻨﻪ ﻭﻳﻠﺠﺄ ﺇﻟﻴﻪ ﺃﻭ ﻋﻠـﻰ ﺣـﺬﻑ ﻣـﻀﺎﻑ ﺃﻱ :ﺫﺍ ﺃﻣـﻦ ﻭﻫـﻮ
ﺃﻇﻬﺮ ﻣﻦ ﺟﻌﻠﻪ ﲟﻌﲎ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﺃﻱ :ﺁﻣﻨﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﺎﺯ ﻛﻘﻮﻟﻪ :ﺣﺮﻣﺎ ﺁﻣﻨﺎ؛ ﻷﻥ ﺍﻵﻣﻦ ﻫﻮ ﺍﻟﺴﺎﻛﻦ ﻭﺍﳌﻠﺘﺠﻰﺀ ﻓـﺈﻥ ﺍﻷﻭﻝ
ﻻ ﳎﺎﺯ ﻓﻴﻪ") .ﻛﺮﺧﻲ"(
) (١٠ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻬﻴﺠﻪ[ ﺃﻱ :ﻓﻼ ﻳﺰﻋﺠﻪ ﳊﺮﻣﺔ ﺍﳊﺮﻡ") .ﲨﻞ"(
) (١١ﻗﻮﻟﻪ] :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﺍﻟﻨﺎﺱ] .ﻋﻠﻤﻴﺔ[
) (١٢ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳊﺠﺮ[ ﺍﻟﺬﻱ ﻓﻴﻪ ﺃﺛﺮ ﻗﺪﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺭﺩ ﺃﻥ ﻃﻮﻟﻪ ﺫﺭﺍﻉ ﻭﻋﺮﺿﻪ ﻛﺬﻟﻚ ﻭﻗـﺪ ﻧـﺰﻝ ﻫـﻮ ﻭﺍﳊﺠـﺮ
ﺍﻷﺳﻮﺩ ﻣﻊ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ ﺍﳉﻨﺔ ﻭﳘﺎ ﻳﺎﻗﻮﺗﺘﺎﻥ ﻣﻦ ﻳﻮﺍﻗﻴﺘـﻬﺎ ﻭﻟـﻮﻻ ﻣـﺲ ﺍﻟﻜﻔـﺎﺭ ﳍﻤـﺎ ﻷﺿـﺎﺀﺍ ﻣـﺎ ﺑـﲔ ﺍﳌـﺸﺮﻕ
ﻭﺍﳌﻐﺮﺏ") .ﺻﺎﻭﻱ"(
) (١٣ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺑﻨﺎﺀ ﺍﻟﺒﻴﺖ[ ﻭﺑﻨﺎﺅﻩ ﻛﺎﻥ ﻣﺘﺄﺧﺮﺍ ﻋﻦ ﺑﻨﺎﺀ ﻣﻜﺔ ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﰲ ﺯﻣﻦ ﺳﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺃﻣـﺎ ﺍﻷﻭﻝ
ﻓﺒﻨﺎﺀ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﺒﻨﺎﺀ ﻃﺎﺋﻔﺔ ﻣـﻦ ﺟـﺮﻫﻢ ﻭﺫﻟـﻚ ﺃﻥ ﺳـﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ ﳌـﺎ ﺟـﺎﺀ ﺑـﺄﻡ ﺇﲰﺎﻋﻴـﻞ ﻭﺍﺑﻨـﻬﺎ
Å
٥٩
www.madinah.in
Madinah Gift Centre
2
ﻟﻨﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ١٢ .ﻙ
وﻋ ِ ْ َ ۤ
ـﺪﻧﺎ ِإﻟــﻰ ِ ْاﺑﺮ ٰ َﻢ ﻣﺼ ﴾ ﻣﻜﺎن ﺻﻼ ة ﺑﺄن ﺗﺼﻠﻮا ﺧﻠﻔﻪ رﻛﻌﱵ اﻟﻄﻮاف وﰲ ﻗـﺮاءة ﺑﻔـﺘﺢ اﳋـﺎء ﺧـﱪ ﴿ َ َ
? )(٣ )(٢ )(١
﴿َُ
ٰ
أن﴾ أي :ﺑﺄن ﴿ﻃَ َﺮا َﺑ ْﺘ ِـﻲ﴾ ﻣﻦ اﻷوﺛﺎن)ٓ ِ ﴿ (٥
ﻟﻠﻄـﺎِ Òﻔ ِ ْ َ َواْٰﻟﻌﻜِﻔِ ْ َ ﴾ اﳌﻘﻴﻤـﲔ) (٦ﻓﻴـﻪ ِﻴﻞ ﴾ أﻣﺮﻧﺎﳘﺎ ﴿ َ ْ َو ِ ْ ٰ
اﺳﻤﻌ ْ َ
)(٤
َ
ـــﺬا﴾ اﳌﻜـــﺎن ﻗـــﺎل ِ ْاﺑﺮ ٰ ُﻢ َرب ْ َ ْ
اﺟﻌـــﻞ ٰ َ اﻟـــﺴﺠﻮد ِ ) ﴾(۱۲۵ﲨـ ـﻊ راﻛـ ـﻊ وﺳ ــﺎﺟﺪ اﳌ ــﺼﻠﲔ ﴿ َو إ ِ ْذ َ َ ِ ﴿َ
واﻟﺮﻛـــﻊ
)(٨ )(٧
ُْ
ٰ
﴿ﺑَﻠ ًَﺪا ِ ً
ﻣﻨﺎ﴾
)(١٠ )(٩
ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻫﻲ ﺗﺮﺿﻌﻪ ﻭﺿﻌﻬﻤﺎ ﻋﻨﺪ ﻣﻜﺎﻥ ﺍﻟﺒﻴﺖ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻳﻮﻣﺌﺬ ﺑﻨﺎﺀ ﻭﻻ ﺃﺣﺪ ﻓﺎﺳﺘﻤﺮﺕ ﻛﺬﻟﻚ ﻫﻲ
ﻭﻭﻟﺪﻫﺎ ﺣﱴ ﻣﺮﺕ ﻤﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺟﺮﻫﻢ ﻓﻘﺎﻟﻮﺍ ﻋﻬﺪﻧﺎ ﺬﺍ ﺍﻟﻮﺍﺩﻱ ﻣﺎ ﻓﻴﻪ ﻣﺎﺀ ﻓﺎﺗﻮﺍ ﺃﻡ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺭﺿـﻲ ﺍﷲ
ﻋﻨﻬﺎ ﻓﻘﺎﻟﻮﺍ ﳍﺎ :ﺃﺗﺄﺫﻧﲔ ﺃﻥ ﻧﱰﻝ ﻋﻨﺪﻙ؟ ﻗﺎﻟﺖ :ﻧﻌﻢ! ﻟﻜﻦ ﻻ ﺣﻖ ﻟﻜﻢ ﰲ ﺍﳌﺎﺀ ،ﻗﺎﻟﻮﺍ :ﻧﻌـﻢ! ﻓﱰﻟـﻮﺍ ﻋﻨـﺪﻫﺎ ﻭﺃﺭﺳـﻠﻮﺍ ﺇﱃ ﺃﻫﻠـﻬﻢ
ﻓﺒﻨﻮﺍ ﻫﻨﺎﻙ ﺃﺑﻴﺎﺗﺎ .ﻓﻠﻤﺎ ﺷﺐ ﺳﻴﺪﻧﺎ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺃﻋﺠﺒﻬﻢ ﺯﻭﺟﻮﻩ ﺍﻣﺮﺃﺓ ﻣﻨﻬﻢ ﻭﻣﺎﺗﺖ ﺃﻡ ﺇﲰﺎﻋﻴﻞ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ ﻭﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ") .ﺧﺎﺯﻥ"(
ﺇﺑﺮﻫﻢ ﻣﺼﻠﹼﻰ﴾[ ﻓﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺭﻛﻌﱵ ﺍﻟﻄﻮﺍﻑ ﻭﺍﺳﺘﺤﺒﺎﺎ ﺧﻠﻒ ﺍﳌﻘﺎﻡ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ ﻗﻮﻟﻪ﴿] :ﻭﺍﺗﺨِﺬﻭﺍ ﻣﻦ ﻣﻘﺎﻡ ٰ )(١
ٰ
ﻗﻮﻟﻪ] :ﻣﻜﺎﻥ ﺻﻼﺓ[ ﺭﻭﻱ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺧﺬ ﺑﻴﺪ ﻋﻤﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻭﻗـﺎﻝ :ﻫـﺬﺍ ﻣﻘـﺎﻡ ﺇﺑـﺮﺍﻫﻴﻢ ،ﻓﻘـﺎﻝ ﻋﻤـﺮ )(٢
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﺃﻓﻼ ﻧﺘﺨﺬﻩ ﻣﺼﻠﻰ؟ ﻓﻘﺎﻝ :ﱂ ﺃﻭﻣﺮ ﺑﺬﻟﻚ ﻓﻠﻢ ﺗﻐﺐ ﺍﻟﺸﻤﺲ ﺣﱴ ﻧﺰﻟـﺖ") .ﺻـﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ" ،ﻛﺘـﺎﺏ ﺍﻟـﺼﻼﺓ،
ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺒﻠﺔ ...ﺇﱁ ،ﺍﳊﺪﻳﺚ" ،١٥٨/١ ،٤٠٢ :ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ" ،ﻛﺘﺎﺏ ﺗﻔـﺴﲑ ﺍﻟﻘـﺮﺁﻥ ﻋـﻦ ﺭﺳـﻮﻝ ﺍﷲ ،ﺑـﺎﺏ ﻭﻣـﻦ
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ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﳊﺪﻳﺚ(٤٤٧/٤ ،٢٩٧٠ :
ﻗﻮﻟﻪ] :ﺑﺄﻥ[ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﳎﺮﻭﺭ ﺑﺘﻘﺪﻳﺮ ﺣﺮﻑ ﺍﳉﺮ ﻭﺃﻥ ﻣﺼﺪﺭﻳﺔ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ ] :ﺍﲰٰﻌِﻴﻞ [ ﻗﻴﻞ :ﲰﻲ ﺑﺬﻟﻚ؛ ﻷﻥ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳌﺎ ﺩﻋﺎ ﺍﷲ ﺃﻥ ﻳﺮﺯﻗﻪ ﻭﻟﺪﺍ ﻛـﺎﻥ ﻳﻘـﻮﻝ ﺇﲰـﻊ ﺇﻳـﻞ )(٤
ﺃﻱ :ﺍﺳﺘﺠﺐ ﻳﺎ ﺍﷲ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻷﻭﺛﺎﻥ[ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺃﻥ ﺍﻷﻭﺛﺎﻥ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﺣﻴﻨﺌﺬ ﻭﺃﻣﺮ ﺑﻄﻬﺎﺭﺗﻪ ﻣﻨﻬﺎ ﺑﻞ ﺍﳌﺮﺍﺩ ﻃﻬﺮﻩ ﻓﻴﻤﺎ ﻳـﺴﺘﻘﺒﻞ ﻣـﻦ ﺍﻟﺰﻣـﺎﻥ )(٥
ﻟﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﺳﺘﺘﺨﺬ ﺃﻭﺛﺎﻧﺎ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﳌﻘﻴﻤﲔ[ ﻓﺴﺮ ﺑﻪ ﺍﻟﻌﺎﻛﻔﲔ ﻟﻴﻄﺎﺑﻖ ﻣﺎ ﰲ ﺳﻮﺭﺓ ﺍﳊﺞ ﻣﻦ ﻗﻮﻟﻪ½ :ﻭﺍﻟﻘﺎﺋﻤﲔ¼ ،ﻓﺎﻟﻌـﺎﻛﻔﻮﻥ ﻭﺍﻟﻘـﺎﺋﻤﻮﻥ ﻭﺍﳌﻘﻴﻤـﻮﻥ ﲟﻌـﲎ )(٦
ﻭﺍﺣﺪ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﳌﺼﻠﲔ[ ﺃﺧﺬ ﺫﻟﻚ ﻣـﻦ ﻋـﺪﻡ ﻋﻄـﻒ ﺍﻟـﺴﺠﻮﺩ ﻋﻠـﻰ ﺍﻟﺮﻛـﻮﻉ ﻓـﺎﳌﺮﺍﺩ ﲨﻌﻬﻤـﺎ ﰲ ﻋﺒـﺎﺩﺓ ﻻ ﺃﻥ ﺍﻟﺮﻛـﻮﻉ ﻗـﺴﻢ ﺁﺧـﺮ )(٧
ﻭﺍﻟﺴﺠﻮﺩ ﻗﺴﻢ ﺁﺧﺮ") .ﺻﺎﻭﻱ"(
) (٨ﻗﻮﻟﻪ] :ﺍﳌﻜﺎﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﺑﻠﺪﺍ] .ﻋﻠﻤﻴﺔ[
) (٩ﻗﻮﻟﻪ] :ﺑﻠﺪﺍ[ ﻧﻜﺮ ﺍﻟﺒﻠﺪ ﻫﻨﺎ ﻭﻋﺮﻓﻪ ﰲ ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ؛ ﻷﻧﻪ ﻗﻴﻞ ﺇﻥ ﻣﺎ ﻫﻨﺎ ﻛﺎﻥ ﻗﺒﻞ ﺑﻨﺎﺋﻬﺎ ﻭﻣﺎ ﻫﻨﺎﻙ ﺑﻌﺪ") .ﺻﺎﻭﻱ"(
) (١٠ﻗﻮﻟﻪ ] :ﺍٰﻣﻨﺎ[ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺬﻱ ﺍﻣﱳ ﺍﷲ ﺑﻪ ﺍﻷﻣﻦ ﻣﻦ ﺃﻏﺎﺭﺍﺕ ﺍﻷﻋﺪﺍﺀ ﻭﺑﺎﻟﺬﻱ ﻃﻠﺒﻪ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺍﻷﻣـﻦ ﻣـﻦ
ﺍﻟﻘﺤﻂ ﻭﺍﳉﻮﻉ") .ﺻﺎﻭﻱ"(
٦٠
www.madinah.in
Madinah Gift Centre
2
ذا أﻣﻦ) (١وﻗﺪ أﺟﺎب اﷲ دﻋﺎءه ﻓﺠﻌﻠﻪ ﺣﺮﻣﺎ ﻻ ﻳﺴﻔﻚ) (٢ﻓﻴﻪ دم إﻧﺴﺎن وﻻ ﻳﻈﻠﻢ ﻓﻴﻪ أﺣﺪ وﻻ ﻳـﺼﺎد ﺻـﻴﺪه وﻻ ﳜـﺘ
ﺍﺳﻢ ﺑﻼﺩ ﺛﻘﻴﻒ١٢.ﻙ
ﻣﻦ ِﻣﻨْ ُ ْﻢ ت ﴾ وﻗﺪ ﻓﻌﻞ ﺑﻨﻘﻞ اﻟﻄﺎﺋﻒ ﻣﻦ اﻟﺸﺎم وﻛﺎن أﻗﻔﺮ ﻻ زرع ﺑﻪ وﻻ ﻣـﺎء ﴿ َ ْ
ﻣﻦ َ َ
?
اﻟﺜﻤﺮ ِ
ﻣﻦ ٰ َ ١٢ . وار ُ ْق أَ
ﻣﻘﺼﻮﺭﺍْ َﻠﻛﻸٗ ِﺭﻃﺐَ ﺧﻼه ﴿ ْ
= ﺑﻔﺘﺢ ﺍﳌﻌﺠﻤﺔ
ﻗـﺎل﴾ ﺗﻌـﺎﱃ ﴿َو﴾ واﻟﻴﻮم ِ ا ْﻻ ٰ ِ ِ ﴾ ﺑﺪل ﻣﻦ أﻫﻠﻪ وﺧﺼﻬﻢ ﺑﺎﻟﺪﻋﺎء ﳍﻢ ﻣﻮاﻓﻘـﺔ ﻟﻘﻮﻟـﻪ ﻻ ﻳﻨـﺎل ﻋﻬـﺪي اﻟﻈـﺎﳌﲔ ﴿ َ َ ِﺑﺎﻟﻠ ِ َ ْ َ ْ
)(٣
ﻣﻦ َﻛ َ َ َﻓ ُ َ ُ
ﻟﻠﺠﻤﻬﻮﺭ ﻣﻦ ﺍﻟﺘﻤﺘﻊ١٢.
أﺿـ َ ۤ ٗه﴾ أﳉﺌـﻪ ﰲ ﻗﻠـ ْ ًﻴﻼ﴾ ﻣـﺪ ة ﺣﻴﺎﺗـﻪ ﴿ ُﺛـﻢ َ ْ ﺑﺎﻟﺘﺸﺪﻳﺪ واﻟﺘﺨﻔﻴﻒ ﰲ اﻟـﺪﻧﻴﺎ ﺑـﺎﻟﺮزق ﴿ َ ِ ﻣﺘﻌ ٗ ﴾ أرزق ﴿ َ
)(٦ )(٥ ? )(٤
= ﻻﺑﻦ ﻋﺎﻣﺮﻣﻦ ﺍﻹﻣﺘﺎﻉ١٢.ﻙ
ْ
= ﻣﻦ ﺍﻹﳉﺎﺀ١٢. = ﻣﺘﻌﻠﻖ ﺑﺄﻣﺘﻌﻪ١٢.
َ
اﻟﻘﻮاﻋ َِﺪ﴾ْ ﻢ ِ
اﺑﺮ ُ
ﻳﺮﻓﻊ ْ ٰ ٰ ُ َ ﻛ ﻫ ﺟ ﳌ
اﻟﻤﺼ ْ ُ ) ﴾(۱۲۶ا ﺮ ﻊ ﻲ ﴿َو﴾ اذ ﺮ ﴿إ ِذْ َ ْ َ
)(٧
وﺑﺌﺲ ْ َ ِﻋﺬاب اﻟﻨﺎرِ﴾ ﻓﻼ ﳚﺪ ﻋﻨﻬﺎ ﳏﻴﺼﺎ ﴿ َ ِ ْ َ اﻵﺧﺮة ﴿إ ِ ٰ َ َ ِ
ِﻴﻞ ﴾ ﻋﻄﻒ ﻋ إﺑﺮاﻫﻴﻢ ﻳﻘﻮﻻن ﴿ َ َ
رﺑﻨﺎ َ َﻘﺒ ْﻞ ِﻣﻨﺎ﴾ ﺖ﴾ ﻳﺒﻨﻴﻪ ﻣﺘﻌﻠﻖ ﺑﲑﻓﻊ ﴿ َو ِ ْ ٰ
اﺳﻤﻌ ْ ُ ﻣﻦ ْاﻟ َ ْﻴ ِاﻷﺳﺲ أو اﳉﺪر ﴿ ِ َ
)(٨
ﻗﻮﻟﻪ] :ﺫﺍ ﺃﻣﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻷﻣﻦ ﺻﻔﺔ ﺍﻷﻫﻞ ﻻ ﺍﻟﺒﻠﺪ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻻ ﻳﺴﻔﻚ ...ﺇﱁ[ ﺃﻱ :ﻭﻟﻮ ﻗﺼﺎﺻﺎ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻼ ﻳﻘﺘﺺ ﻣﻨﻪ ﻓﻴﻪ ﻋﻨﺪﻩ ﺑﻞ ﻳـﻀﻴﻖ ﻋﻠﻴـﻪ ﲟﻨـﻊ )(٢
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ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﺣﱴ ﳜﺮﺝ ﻣﻨﻪ ﻭﻳﻘﺘﺺ ﻣﻨﻪ ﺧﺎﺭﺟﻪ ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﻘﺘﺺ ﻣﻨﻪ ﻓﻴﻪ ﻭﺍﳋﻼﻑ ﺑﻴﻨﻬﻤﺎ ﻓﻴﻤﺎ ﺇﺫﺍ ﻗﺘﻞ ﺧﺎﺭﺝ
ﺍﳊﺮﻡ ﰒ ﺩﺧﻠﻪ ﻣﻠﺘﺠﺌﺎ ﺇﻟﻴﻪ ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﺘﻞ ﻓﻴﻪ ﻓﺈﻧﻪ ﻳﻘﺘﺺ ﻣﻨﻪ ﻓﻴﻪ ﺍﺗﻔﺎﻗﺎ") .ﲨﻞ"" ،ﻧﻮﺭ ﺍﻷﻧﻮﺍﺭ"(
ﻗﻮﻟﻪ] :ﻣﻮﺍﻓﻘﺔ ﻟﻘﻮﻟﻪ[ ﺃﻱ :ﻓﻠﻤﺎ ﺃﺩﺑﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻤﻪ ﺍﻟﺪﻋﺎﺀ ﺣﻴﺚ ﻻﻣﻪ ﻋﻠﻰ ﺍﻟﺘﻌﻤﻴﻢ ﰲ ﺳﺆﺍﻝ ﺍﻹﻣﺎﻣﻴـﺔ ﺗـﺄﺩﺏ ﰲ ﺳـﺆﺍﻝ ﺍﻟـﺮﺯﻕ )(٣
ﻓﺨﺼﻪ ﺑﺎﳌﺆﻣﻨﲔ ﻗﻴﺎﺳﺎ ﻋﻠﻰ ﲣﺼﻴﺺ ﺍﷲ ﻋﺰﻭﺟﻞ ﺍﻹﻣﺎﻣﻴﺔ ﻢ ﻓﻘﻴﻞ ﻟﻪ ﻣﻦ ﺟﺎﻧﺐ ﺍﳊﻖ ﻓﺮﻕ ﺑﲔ ﺍﻟﺮﺯﻕ ﻭﺍﻹﻣﺎﻣﺔ ﻓـﺎﻟﺮﺯﻕ ﻳﻌـﻢ
ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﺩﻭﻥ ﺍﻹﻣﺎﻣﺔ ﻓﻠﺬﻟﻚ ﻗﺎﻝ ﻭﺍﺭﺯﻕ ﻣﻦ ﻛﻔﺮ") .ﺑﻴﻀﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﺭﺯﻕ[ ﻓﻴﻪ ﺇﺷﺎﺭﻩ ﺇﱃ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﻘﺪﺭ ﺃﻱ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺭﺯﻕ ﻣﻦ ﺁﻣﻦ ﻭﻣﻦ ﻛﻔﺮ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﺪﺓ ﺣﻴﺎﺗﻪ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻗﻠﻴﻼ ﻇﺮﻑ ﺃﻱ ﺯﻣﺎﻧﺎ ﻗﻠﻴﻼ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﳉﺌﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻓﻴﻪ ﻣﻌﲎ ﺍﻹﺳﺘﻌﺎﺭﺓ ﺣﻴﺚ ﺷﺒﻪ ﺣﺎﻟﺔ ﺍﻟﻜﺎﻓﺮ ﺍﳌﺬﻛﻮﺭ ﲝﺎﻟﺔ ﻣﻦ ﻻ ﳝﻠـﻚ ﺍﻻﻣﺘﻨـﺎﻉ ﳑـﺎ ﺍﺿـﻄﺮ ﺇﻟﻴـﻪ )(٦
ﻓﺎﺳﺘﻌﻤﻞ ﰲ ﺍﳌﺸﺒﻪ ﻣﻦ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﳌﺸﺒﻪ ﺑﻪ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻫﻲ[ ﻫﺬﺍ ﻫﻮ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ") .ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ] :ﻋﻄﻒ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟـﺴﻼﻡ ﻫـﻮ ﺍﳌﺘﻔـﺮﺩ ﺑﺎﻟﺒﻨـﺎﺀ ﻭﻻ ﻣﺪﺧﻠﻴـﺔ ﻹﲰﺎﻋﻴـﻞ )(٨
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻴﻪ ﺃﺻﻼ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻣﺔ ﲨﺎﻋﺔ[ ﺃﻱ :ﻭﻫﻮ ﺍﻷﺻﻞ ﺍﻟﻜﺜﲑ ﻭﺗﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻘﺘﺪﻯ ﺑـﻪ ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﺇِﻥﱠ ﺇِﺑـﺮﺍﻫِﻴﻢ ﻛﹶـﺎﻥﹶ ﺃﹸﻣـﺔﹰ﴾]ﺍﻟﻨﺤـﻞ[١٢٠ : )(٩
ﻭﺗﻄﻠﻖ ﻋﻠﻰ ﺍﳌﻠﺔ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺇِﻧﺎ ﻭﺟﺪﻧﺎ ﺁﺑﺎﺀﻧﺎ ﻋﻠﹶﻰ ﺃﹸﻣﺔٍ﴾]ﺯﺧﺮﻑ") .[٢٢ :ﺻﺎﻭﻱ"(
٦١
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Madinah Gift Centre
2
ﺣﻴﻢ ) ﴾(۱۲۸ﺳـﺄﻻه اﻟﺘﻮﺑـﺔ) (١ﻣـﻊ
اﻟﺘـﻮاب اﻟـﺮ ِ ْ ُ
ُ إﻧﻚ َ ْ َ
أﻧـﺖ وﺗﺐ َﻋ َﻠ ْ َﻨﺎ ِ َ ﴿ َوأَر َِﻧﺎ﴾ ﻋﻠﻤﻨﺎ ﴿ َ َ ِ َ َ
ﻣﻨﺎﺳﻜﻨﺎ﴾ ﺷﺮاﺋﻊ ﻋﺒﺎدﺗﻨﺎ أو ﺣﺠﻨﺎ ﴿ َ ُ ْ
= ﻣﻄﻠﻘﺎ١٢.
رﺳﻮﻻ ﻣﻨْ ُ ْﻢ﴾ ﻣﻦ أﻧﻔﺴﻬﻢ وﻗﺪ أﺟﺎب اﷲﻌﺚ ِﻓﻴْ ِ ْﻢ﴾ أي :أﻫﻞ اﻟﺒﻴﺖ)ً ْ ُ َ ﴿ (٢َْ ْ ﻋﺼﻤﺘﻬﻤﺎ ﺗﻮاﺿﻌﺎ وﺗﻌﻠﻴﻤﺎ ﻟﺬرﻳﺘﻬﻤﺎ ﴿ َ َ
رﺑﻨﺎ َوا
ُﻌﻠﻤ ُ ُﻢ ا ْﻜ ِٰﺘ َﺐ ﴾ اﻟﻘﺮآن ﴿ َ ْ ِ ْ َ َ
واﻟﺤﻜﻤﺔ﴾ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺘﻚ ﴾ اﻟﻘﺮآن ﴿ َو َ ُ
ِ ْﻢ ﻳ ٰ ِ َ دﻋﺎءه ﲟﺤﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ َ ْ ُ ْ
ﻳﺘﻠﻮا َﻋﻠ َْﻴ
وﻣـﻦ﴾ أي :ﻻ
ِﻴﻢ ) ﴾(۱۲۹ﰲ ﺻـﻨﻌﻪ ﴿ َ َ ْ
اﻟﺤﻜ ْ ُ إﻧﻚ َ ْ َ
أﻧﺖ ا َﻟﻌﺰ ِ ْﻳﺰ ُ﴾ اﻟﻐﺎﻟﺐ ﴿ ْ َ وﻳﺰﻛﻴ ْ ِ ْﻢ﴾ ﻳﻄﻬﺮﻫﻢ ﻣﻦ اﻟﺸﺮك ﴿ ِ َ
اﻷﺣﻜﺎم ﴿ َ ُ َ
ﻉ
)(٣ ﻉ
?
ﺳﻔ َ َﻔ َْﺴ ٗ﴾ ﺟﻬﻞ أﺎ ﳐﻠﻮﻗﺔ) (٥ﷲ ﳚﺐ ﻋﻠﻴﻬﺎ ﻋﺒﺎدﺗﻪ أو اﺳﺘﺨﻒ) (٦ﺑﻬﺎ ﻣﻦ َ ِ ﴿ َْ ُ
ﻳﺮﻏﺐ َ ْ
)(٤
ٰ
ﻟﻤﻦ اﻟﺼ ِﻠﺤِ ْ َ ) ﴾(۱۳۰اﻟﺬﻳﻦ ﳍﻢ اﻟﺪﻧﻴ َﺎ﴾ ﺑﺎﻟﺮﺳﺎﻟﺔ واﳋﻠﺔ ﴿ َ ِ
وإﻧ ٗ ﻓ ِـﻲ ْاﻻٰ ِ َ ة ِ َ ِ َ اﺻﻄﻔ ْﻨٰ ُ ﴾ اﺧﺘـﺮﻧﺎه ﴿ﻓ ِـﻲ ْ
وﻟﻘﺪ ْ َ َواﻣﺘﻬﻨﻬﺎ ﴿ َ َ َ ِ
وو ﴾ وﰲ َﻤﺖ ِ َﻟﺮب ْ ٰ
اﻟﻌﻠَﻤ ِ ْ َ )َ َ (۱۳۱ ﻗﺎل َ ْ
أﺳﻠ ْ ُ ﻗﺎل َﻟ ٗ َرﺑ ۤ ٗ َ ْ ِ ْ
أﺳﻠﻢ﴾ أﻧﻘﺪ ﷲ وأﺧﻠﺺ ﻟﻪ دﻳﻨﻚ ﴿ َ َ اﻟﺪرﺟﺎت اﻟﻌ واذﻛ
ﺮ ﴿إ ِذْ َ َ
)(٧
ﻗﻮﻟﻪ] :ﺳﺄﻻﻩ ﺍﻟﺘﻮﺑﺔ[ ﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﺃﻥ ﻃﻠﺐ ﺍﻟﺘﻮﺑﺔ ﻻ ﻳﻘﺘﻀﻲ ﺳﺒﻖ ﺍﻟﺬﻧﺐ ﳉﻮﺍﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺘﻮﺍﺿﻊ ﻭﺇﺭﺷﺎﺩ ﺍﻟﺬﺭﻳﺔ ﻷﻥ ﺍﳌﻌﺼﻮﻡ )(١
ﳌﺎ ﻃﻠﺐ ﺍﻟﺘﻮﺑﺔ ﻓﻐﲑﻩ ﺃﻭﱃ ﺑﺬﻟﻚ ﻓﻐﺮﺽ ﺍﳌﻔﺴﺮ ﻣﻦ ﺍﻟﺘﻔﺴﲑ ﺩﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﻭﺗﻘﺮﻳﺮﳘﺎ ﻇﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻫﻞ ﺍﻟﺒﻴﺖ[ ﺃﻱ :ﺑﻴﺖ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻋﱪ ﻋﻨﻬﻢ ﺃﻭﻻ ﺑﺎﻟﺬﺭﻳﺔ ﻭﺛﺎﻧﻴﺎ ﺑﺄﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺍﳌﺮﺍﺩ ﻣﻨﻬﻤﺎ ﻭﺍﺣﺪ )(٢
0
0
ﺃﻭ ﺍﳌﺮﺍﺩ ﺫﺭﻳﺔ ﺳﻴﺪﺍﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﻣﻌﺎ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﱂ ﻳﺄﺕ ﻣﻦ ﺫﺭﻳﺘﻬﻤﺎ ﻣﻌﺎ ﻧﱯ ﺇﻻ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ
ﻭﺃﻣﺎ ﲨﻠﺔ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻌﺪ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻤﻦ ﺫﺭﻳﺘﻪ ﻫﻮ ﻭﺇﺳﺤﺎﻕ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳـﻼﻣﻪ ﻋﻠـﻴﻬﻢ ﺃﲨﻌـﲔ ﻭﰲ ﺍﳊـﺪﻳﺚ ﺇﱐ ﻋﻨـﺪ ﺍﷲ
ﻣﻜﺘﻮﺏ ﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ﻭﺇﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺪﻝ ﰲ ﻃﻴﻨﺘـﻪ ﻭﺳـﺄﺧﱪﻛﻢ ﺑـﺄﻭﻝ ﺃﻣـﺮﻱ ﺇﱐ ﺩﻋـﻮﺓ ﺃﰉ ﺇﺑـﺮﺍﻫﻴﻢ ﻭﺑـﺸﺎﺭﺓ
ﻋﻴﺴﻰ )ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻭﺭﺅﻳﺎ ﺃﻣﻲ ﺍﻟـﱵ ﺭﺃﺕ ﺣـﲔ ﻭﺿـﻌﺘﲏ ﻭﻗـﺪ ﺧـﺮﺝ ﻣﻨـﻬﺎ ﻧـﻮﺭ ﺃﺿـﺎﺀﺕ ﳍـﺎ ﻣﻨـﻪ ﻗـﺼﻮﺭ ﺍﻟـﺸﺎﻡ.
)"ﲨﻞ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﻟﻐﺎﻟﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﺰﻳﺰ ﻣﻦ ﻋﺰ ﺇﺫﺍ ﻏﻠﺐ ﻓﺎﳌﻌﲎ ﺃﻧﻚ ﻏﺎﻟﺐ ﻓﻠﻚ ﺃﻥ ﲣﺼﺺ ﻭﺍﺣﺪﺍ ﻣﻨﻬﻢ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﳉﺎﻣﻌﺔ ﳍﺬﻩ )(٣
ﺍﻟﺼﻔﺎﺕ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ :ﻻ ﻳﺮﻏﺐ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﲟﻌﲎ ﺍﻟﻨﻔﻲ") .ﺑﻴﻀﺎﻭﻱ"( )(٤
ﻗﻮﻟﻪ] :ﺟﻬﻞ ﺃﺎ ﳐﻠﻮﻗﺔ[ ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺃﻥ ﺳﻔﻪ ﻣﻀﻤﻦ ﻣﻌﲎ ﺟﻬﻞ ﻭﻣﻌﲎ ﺟﻬﻠﻪ ﻧﻔﺴﻪ ﱂ ﻳﺘﺄﻣﻞ ﻭﱂ ﻳﻨﻈـﺮ ﻓﻴﻬـﺎ ﻓﻴـﺴﺘﺪﻝ ﻋﻠـﻰ )(٥
ﺃﻥ ﳍﺎ ﺻﺎﻧﻌﺎ ﺃﺗﻘﻦ ﺻﻨﻌﻬﺎ ﻓﻴﺆﻣﻦ ﺑﻪ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻭ ﺍﺳﺘﺨﻒ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﺘﻌﺪ ﺑﻨﻔﺴﻪ ﻣﻦ ﻏﲑ ﺗﻀﻤﲔ ﻭﻣﻌﲎ ﺍﺳﺘﺨﻔﺎﻓﻪ ﺎ ﺗﺮﻛﻪ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﺗﻌﺎﱃ ﺍﻟﱵ ﺎ ﺍﻟﻌﺰ ﺍﻷﺑﺪﻱ. )(٦
)"ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻧﻘﺪ ﷲ ﻭﺃﺧﻠﺺ ﻟﻪ ﺩﻳﻨﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻹﺳﻼﻡ ﺍﻹﳝﺎﻥ ﺑﻞ ﺍﻻﻧﻘﻴـﺎﺩ ﻷﻣـﺮﻩ ﺗﻌـﺎﱃ ﻭﺇﺧـﻼﺹ ﺍﻟـﺪﻳﻦ ﻣـﻦ )(٧
ﺍﻹﺷﺮﺍﻙ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻋﺮﻓﺖ ﻣﻦ ﺍﻟﺘﻔﺴﲑﻳﻦ] .ﻋﻠﻤﻴﺔ[
٦٢
www.madinah.in
Madinah Gift Centre
2
ﻳﻦ﴾ دﻳﻦ اﻹﺳﻼم ﴿ َﻓﻼ َ اﺻﻄ ٰ ُ ُ
َﻜﻢ اﻟﺪ ْ َ ﻗﺮاءة أو ﴿ﺑ ِ َ ۤﺎ ﴾ﺑﺎﳌﻠﺔ)ْ ِ ﴿ (١اﺑﺮ ٰ ُﻢ َ ِ
ﺑﻨﻴ ْ ِ َو َ ْ ُ ْ ُ
ﻌﻘﻮب﴾ ﺑﻨﻴﻪ ﻗﺎل ﴿ :ﻳٰ َﺒ ِ إن اﻟﻠ َ ْ َ
ٰ
ـ ﺒﻟﻠﻨ ـﻬﻟﻴ
وﳌﺎ ﻗﺎل ا ﻮد ﻲﻣﺴﻠﻤﻮن ) ﴾(۱۳۲ﻲ ﻦ ﺮك اﻹﺳﻼم وأ ﺮ ﺑﺎﻟﺜﺒﺎت ﻋﻠﻴﻪ إﱃ ﻣﺼﺎدﻓﺔ ا ﻮت .
ﳌ ﻣ ﺗ ﻋ ﺗﻤﻮﺗﻦ إ ِﻻ َ َ ْ ُ ْ
وأﻧﺘﻢ ْ ِ ُ ْ َ َُُْ
)(٢
ﻭﺍﻟﺸﻬﻴﺪ ﻫﻮ ﺍﳊﺎﺿﺮ١٢ .
ﻣﺴﻠﻤﻮن ) ﴾(۱۳۳وأم ﲟﻌﲎ ﳘﺰة اﻹﻧﻜﺎر أي :ﻟﻢ ﲢﻀﺮوه وﻗـﺖ ﻣﻮﺗـﻪ ﻓﻜﻴـﻒ ﺗﻨـﺴﺒﻮن إﻟﻴـﻪ ﻣـﺎ ﻻ ﻳﻠﻴـﻖ ﺑـﻪ ﴿ ِ ْ َ
ﺗﻠـﻚ﴾ ُ ْ ُِْ َ
ﻣﺒﺘﺪأ) (٨واﻹﺷﺎرة إﱃ إﺑﺮاﻫﻴﻢ وﻳﻌﻘﻮب وﺑﻨﻴﻬﻤﺎ وأﻧﺚ) (٩ﻟﺘﺄﻧﻴﺚ ﺧﱪه ..........................................
0
)"ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻳﻌﻘﻮﺏ[ ﲰﻲ ﺑﺬﻟﻚ؛ ﻷﻧﻪ ﻫﻮ ﻭﺃﺧﻮﻩ ﺍﻟﻌﻴﺺ ﻛﺎﻧـﺎ ﺗـﻮﺃﻣﲔ ﰲ ﺑﻄـﻦ ﻭﺍﺣـﺪ ﻓﺘﻘـﺪﻡ ﺍﻟﻌـﻴﺺ ﻭﻗـﺖ ﺍﻟـﻮﻻﺩﺓ ﰲ ﺍﳋـﺮﻭﺝ ﻣـﺴﺎﺑﻘﺔ )(٣
ﻟﺴﻴﺪﻧﺎ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺘﺄﺧﺮ ﺳﻴﺪﻧﺎ ﻳﻌﻘﻮﺏ ﻋﻨﻪ ﻭﻧﺰﻝ ﻋﻠﻰ ﺃﺛﺮﻩ ﻭﻋﻘﺒﻪ ﰲ ﺍﳋﺮﻭﺝ .ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ") .ﺧﺎﺯﻥ"(
ﻗﻮﻟﻪ] :ﺑﺪﻝ ﻣﻦ ﺇﺫ[ ﺃﻱ :ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ") .ﲨﻞ"( )(٤
ﻗﻮﻟﻪ] :ﻣﺎ ﺗﻌﺒﺪﻭﻥ[ ½ﻣﺎ¼ ﺍﺳﻢ ﺍﺳﺘﻔﻬﺎﻡ ﰲ ﳏﻞ ﻧﺼﺐ؛ ﻷﻧﻪ ﻣﻔﻌﻮﻝ ﻣﻘﺪﻡ ﻟـ½ﺗﻌﺒﺪﻭﻥ¼ ﻭﻫﻮ ﻭﺍﺟﺐ ﺍﻟﺘﻘﺪﱘ؛ ﻷﻧﻪ ﻟﻪ ﺻﺪﺭ ﺍﻟﻜـﻼﻡ )(٥
ﺃﻱ :ﺃﻱ ﺷﻲﺀ ﺗﻌﺒﺪﻭﻧﻪ ﻭﺃﺗﻰ ﺑـ½ﻣﺎ¼ ﺩﻭﻥ ½ﻣﻦ¼؛ ﻷﻥ ﺍﳌﻌﺒﻮﺩﺍﺕ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻛﺎﻧـﺖ ﻏـﲑ ﻋﻘـﻼﺀ ﻛﺎﻷﻭﺛـﺎﻥ ﻭﺍﻷﺻـﻨﺎﻡ ﻭﺍﻟـﺸﻤﺲ
ﻭﺍﻟﻘﻤﺮ ﻓﺎﺳﺘﻔﻬﻢ ﺑـ½ﻣﺎ¼ ﺍﻟﱵ ﻟﻐﲑ ﺍﻟﻌﺎﻗﻞ ﻓﻌﺮﻑ ﺑﻨﻮﻩ ﻣﺎ ﺃﺭﺍﺩ ﻓﺄﺟﺎﺑﻮﻩ ﺑﺎﳊﻖ ﺇﺫ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻭﻓﻖ ﺍﻟﺴﺆﺍﻝ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻋﺪ ﺇﲰﺎﻋﻴﻞ ...ﺇﱁ[ ﺃﻱ :ﻣﻊ ﺃﻧﻪ ﻋﻢ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻗﺪ ﺃﺟﺎﺏ ﻋﻦ ﻫﺬﺍ ﲜﻮﺍﺑﲔ ﻭﺑﻘﻲ ﺃﻥ ﻳﻘﺎﻝ ﱂ ﻗـﺪﻡ )(٦
½ﺇﲰﺎﻋﻴﻞ¼ ﻋﻠﻰ ½ﺇﺳﺤﺎﻕ¼ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻟﺬﻛﺮ ﻣﻊ ﺃﻥ ﺳﻴﺪﻧﺎ ﺇﺳﺤﺎﻕ ﻫﻮ ﺍﻷﺏ ﺣﻘﻴﻘـﺔ ﻭﺟﻮﺍﺑـﻪ ﺃﻥ ﺗﻘﺪﳝـﻪ ﻟـﺸﺮﻓﻪ
ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﺇﺳﺤﺎﻕ ﻣﻦ ﻭﺟﻬﲔ :ﺍﻷﻭﻝ ﺃﻧﻪ ﺃﺳﺒﻖ ﻣﻨﻪ ﰲ ﺍﻟﻮﻻﺩﺓ ﺑﺄﺭﺑﻊ ﻋـﺸﺮﺓ ﺳـﻨﺔ .ﺍﻟﺜـﺎﱐ ﺃﻧـﻪ ﺟـﺪ ﻧﺒﻴﻨـﺎ ﺻـﻠﻮﺍﺕ ﺍﷲ ﻭﺳـﻼﻣﻪ
ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻷﻥ ﺍﻟﻌﻢ ﲟﱰﻟﺔ ﺍﻷﺏ[ ﺃﻱ :ﻓﻔﻲ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻢ ﺍﻟﺮﺟﻞ ﺻﻨﻮ ﺃﺑﻴﻪ ﺃﻱ :ﻣﺜﻠﻪ ﰲ ﺃﻥ ﺃﺻﻠﻬﻤﺎ ﻭﺍﺣﺪ") .ﻛﺮﺧﻲ"( )(٧
ﻗﻮﻟﻪ] :ﻣﺒﺘﺪﺃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺃﻋﺮﺍﺑﻪ ﺍﶈﻠﻰ ﻭﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﻭﺇﱃ ﻭﺟﻪ ﺗﺄﻧﻴﺚ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻣﻊ ﺗﺬﻛﲑ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻭﺃﻧﺚ[ ﺃﻱ :ﺃﰐ ﺑﻪ ﺍﺳﻢ ﺇﺷﺎﺭﺓ ﻣﺆﻧﺜﺎ ﻣﻊ ﺃﻥ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﻘﺎﻝ ﻫﺆﻻﺀ ﺃﻣﺔ") .ﲨﻞ"( )(٩
٦٣
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Madinah Gift Centre
2
ﺃﻱ ﻣﻀﺖ١٢ .ﻙ
ﺘﻢ َ َوﻻ
ُْْ َﻜـﻢ﴾ اﳋﻄـﺎب ﻟﻠﻴﻬـﻮد ﴿ﻣـﺎ َ َ
ﻛـﺴ ﻛﺴﺒﺖ﴾ ﻣﻦ اﻟﻌﻤﻞ أي ﺟﺰاؤه اﺳﺘﻴﻨﺎف ﴿ َو ُ ْ
ﻗﺪ َﺧﻠ َْﺖ﴾ ﺳﻠﻔﺖ ﴿ َﻟ َ ﺎ َﻣﺎ َ َ َ ْ ﴿ ُأﻣ ٌﺔ َ ْ
? )(١
إﺳﺤﻖ اﺳﻤﻌ ْ َ
ِﻴﻞ َو ِ ْ ٰ َ ﻣﺎ ُ ْ ِ َ
أﻧﺰل ِإﻟـﻰ ِ ْاﺑﺮ ٰ َﻢ ﴾ ﻣﻦ اﻟﺼﺤﻒ اﻟﻌﺸﺮ ﴿ َو ِ ْ ٰ ﻣﺎ ُ ْ ِ َ
أﻧﺰل ِ َإﻟ ْ َﻨﺎ﴾ ﻣﻦ اﻟﻘﺮآن ﴿ َو َ ۤ ﻟﻠﻤﺆﻣﻨﲔ ﴿ َﻣﻨﺎ ِﺑﺎﻟﻠ ِ َو َ ۤ
)(٨
ٰ
ﻗﻮﻟﻪ﴿] :ﺗﻠﻚ ﺃﻣﺔ ﻗﺪ ﺧﻠﺖ ﴾ ...ﺍﻵﻳﺔ[ ﻗـﺎﻝ ﺍﻟـﺮﺍﺯﻱ:ﻳـﺪﻝ ﻋﻠـﻰ ﺃﻥ ﺍﻷﺑﻨـﺎﺀ ﻻ ﻳﺜـﺎﺑﻮﻥ ﻋﻠـﻰ ﻃﺎﻋـﺔ ﺍﻵﺑـﺎﺀ،ﻭﻻ ﻳﻌـﺬﺑﻮﻥ ﻋﻠـﻰ )(١
ﺫﻧﻮﻢ،ﻭﻓﻴﻪ ﺇﺑﻄﺎﻝ ﻣﺬﻫﺐ ﻣﻦ ﳚﻴﺰ ﺗﻌﺬﻳﺐ ﺃﻭﻻﺩ ﺍﳌﺸﺮﻛﲔ ﺗﺒﻌﺎ ﻵﺑﺎﺋﻬﻢ،ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺱ:ﻭﰲ ﻗﻮﻟﻪ﴿:ﳍـﺎ ﻣـﺎ ﻛـﺴﺒﺖ﴾:ﺇﺛﺒـﺎﺕ
ﺍﻟﻜﺴﺐ ﻟﻠﻌﺒﺪ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﻻ ﻳﺴﺌﻠﻮﻥ ﻋﻦ ﻋﻤﻠﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺍﻛﺘﻔﺎﺀ ﻭﺃﺻﻠﻪ ﳍﺎ ﻣﺎ ﻛﺴﺒﺖ ﻭﻻ ﻳﺴﺌﻠﻮﻥ ﻋﻦ ﻋﻤﻠﻜﻢ ﻭﻟﻜـﻢ ﻣـﺎ )(٢
ﻛﺴﺒﺘﻢ ﻭﻻ ﺗﺴﺌﻠﻮﻥ ﻋﻤﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﻓﻔﻴﻪ ﺍﻛﺘﻔﺎﺀ ﺑﺎﻟﺜﺎﱐ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺍﳉﻤﻠﺔ[ ﺃﻱ :ﲨﻠﺔ ﴿ﻭﻻﹶ ﺗ
ﺴﺄﹶﻟﹸﻮﻥﹶ ﻋﻤﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻌﻤﻠﹸﻮﻥﹶ﴾]ﺍﻟﺒﻘﺮﺓ [١٣٤ :ﻭﻗﻮﻟﻪ½ :ﺗﺄﻛﻴﺪ ﳌﺎ ﻗﺒﻠﻬﺎ¼ ﺃﻱ :ﳉﻤﻠﺔ ﴿ﻟﹶﻬـﺎ ﻣـﺎ )(٣
ﻛﹶﺴﺒﺖ ﻭﻟﹶﻜﹸﻢ ﻣﺎ ﻛﹶﺴﺒﺘ ﻢ﴾]ﺍﻟﺒﻘﺮﺓ[١٣٤ :؛ ﻷﺎ ﺃﻓﺎﺩﺕ ﺃﻥ ﺃﺣﺪﺍ ﻻ ﻳﻨﻔﻌﻪ ﻛﺴﺐ ﺃﺣﺪ ﺑﻞ ﻫﻮ ﳐﺘﺺ ﺑﻪ ﺇﻥﹾ ﺧﲑﺍ ﻓﺨﲑ ﻭﺇﻥﹾ ﺷـﺮﺍ
0
0
ﻓﺸﺮ ﻭﻫﺬﺍ ﺣﺎﺻﻞ ﺑﺪﻭﻥ ﺍﳉﻤﻠﺔ ﺍﳌﺬﻛﻮﺭﺓ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻭﻗﺎﻟﻮﺍ ﻛﻮﻧﻮﺍ ﻫﻮﺩﺍ ...ﺇﱁ[ ﻣﻌﻄﻮﻑ ﰲ ﺍﳌﻌﲎ ﻋﻠـﻰ ﻗﻮﻟـﻪ﴿ :ﻗﹶـﺎﻟﹸﻮﺍﹾ ﻟﹶـﻦ ﻳـﺪﺧﻞﹶ ﺍﻟﹾﺠﻨـ ﹶﺔ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘـﺮﺓ [١١١ :ﻭﻫـﺬﺍ )(٤
ﺷﺮﻭﻉ ﰲ ﺑﻴﺎﻥ ﻓﻦ ﺁﺧﺮ ﻣﻦ ﻓﻨﻮﻥ ﻛﻔﺮﻫﻢ ﻭﺇﺿﻼﳍﻢ ﺇِﺛﺮ ﺑﻴﺎﻥ ﺿﻼﻟﺘﻬﻢ ﰲ ﺃﻧﻔﺴﻬﻢ ﻭﺍﻟﻀﻤﲑ ﰲ ½ﻗﺎﻟﻮﺍ¼ ﻷﻫﻞ ﺍﻟﻜﺘـﺎﺑﲔ ﻳﻌـﲏ ﻗـﺎﻟﻮﺍ
ﻟﻠﻤﺆﻣﻨﲔ ﻣﺎ ﺫﻛﺮ ﻟﻜﻦ ﻋﻠﻰ ﺍﻟﺘﻮﺯﻳﻊ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴﺮ ﻳﻌﲏ ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻟﻠﻤﺆﻣﻨﲔ ﻛﻮﻧـﻮﺍ ﻫـﻮﺩﺍ ﻭﻗﺎﻟـﺖ ﺍﻟﻨـﺼﺎﺭﻯ ﻟﻠﻤـﺆﻣﻨﲔ
ﻛﻮﻧﻮﺍ ﻧﺼﺎﺭﻯ ﻭﻣﻌﲎ ﻛﻮﻧﻮﺍ ﻫﻮﺩﺍ ﻭﻛﻮﻧﻮﺍ ﻧﺼﺎﺭﻯ ﺍﺗﺒﻌﻮﺍ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﻨـﺼﺮﺍﻧﻴﺔ ﻭﻗـﻮﻝ ﺍﳌﻔـﺴﺮ ½ﺃﻭ¼ ﻟﻠﺘﻔـﺼﻴﻞ ﺃﻱ :ﺍﻟﺘﻘـﺴﻴﻢ
ﺃﻱ :ﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﺍﻤﻞ ﺑﻘﻮﻟﻪ½ :ﻭﻗﺎﻟﻮﺍ ...ﺇﱁ¼ ﺃﻱ :ﺃﻥ ﻗﻮﳍﻢ ﻗﺴﻤﺎﻥ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺃﻭ ﻟﻠﺘﻔﺼﻴﻞ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻛﻠﻤﺔ ﺃﻭ ﻟﻴﺴﺖ ﻟﻠﺘﺨﻴﲑ ﺑﺄﻥ ﻗﺎﻝ ﺍﻟﻔﺮﻳﻘﺎﻥ ﺑﺎﻻﺗﻔﺎﻕ ﻛﻮﻧﻮﺍ ﻫﻮﺩﺍ ﺃﻭ ﻧﺼﺎﺭﻯ ﺃﻱ ﺃﻧﺘﻢ ﳐﲑﻭﻥ )(٥
ﺑﺎﻷﺧﺬ ﺑﺄﺣﺪ ﻫﺬﻳﻦ ﺍﻟﺪﻳﻨﲔ ﻭﺫﻟﻚ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﻳﻜﻔﺮ ﺍﻵﺧﺮ ﺑﻞ ﻫﻲ ﻟﺘﻨﻮﻳﻊ ﺍﳌﻘﺎﻝ ﻋﻠﻰ ﻣﺎ ﻋﺮﻓﺖ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻞ ﻧﺘﺒﻊ[ ﻗﺪﺭﻩ ﻟﻴﻔﻴﺪ ﺃﻥ ½ﻣﻠﺔ¼ ﻣﻔﻌـﻮﻝ ﻓﻌـﻞ ﻣـﻀﻤﺮ؛ ﻷﻥ ﻣﻌـﲎ ﻛﻮﻧـﻮﺍ ﻫـﻮﺩﺍ ﺃﻭ ﻧـﺼﺎﺭﻯ ﺍﺗﺒﻌـﻮﺍ ﺍﻟﻴﻬﻮﺩﻳـﺔ ﺃﻭ ﺍﻟﻨـﺼﺮﺍﻧﻴﺔ. )(٦
)"ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻣﺎﺋﻼ ﻋﻦ ﺍﻷﺩﻳﺎﻥ ﻛﻠﻬﺎ ﺇﱃ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻴﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﻌﻨﺎﻩ ﺑﻌﺪ ﺑﻴﺎﻥ ﺇﻋﺮﺍﺑﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﺇﺑﺮﻫﻢ [ ﺃﻋﺎﺩ ﺍﳌﻮﺻﻮﻝ ﻟﺌﻼ ﻳﺘﻮﻫﻢ ﻣﻦ ﺇﺳﻘﺎﻃﻪ ﺍﲢﺎﺩ ﺍﳌﱰﻝ ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﻛﻤـﺎ ﺃﺷـﺎﺭ ﻟـﻪ ﺍﳌﻔـﺴﺮ ﻗﻮﻟﻪ] :ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﱃ ٰ )(٨
ٰ
ﻭﺫﻛﺮ ½ﺇﲰﺎﻋﻴﻞ¼ ﻭﻣﺎ ﺑﻌﺪﻩ ﻟﻜﻮﻢ ﻣﺮ ﻭﺟﲔ ﻭﻣﻘﺮﺭﻳﻦ ﳌﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻜﺄﻧﻪ ﻣﱰﻝ ﻋﻠﻴﻬﻢ ﺃﻳﻀﺎ ﻭﺇﻻ ﻓﻠﻴـﺴﻮﺍ ﻣـﱰﻻ ﻋﻠـﻴﻬﻢ
ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ") .ﲨﻞ"(
٦٤
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2
?ﻋﱪ ﺃﻭﻻ ﺑﺄﻧﺰﻝ ﻭﺛﺎﻧﻴﺎ ﺑﺄﻭﰐ ﺗﻔﻨﻨﺎ ﻭﺭﻓﻌﺎ ﻟﻠﺜﻘﻞ١٢ .
ﻣﻦ رﺑ ِ ْﻢ﴾ ﻣﻦ ﻴﻮن ِ ْ وﻣﺎ ُ ْأو ِ َاﻟﻨ ِ ْ َ وﻣﺎ أ ُ ْو ِ َ ُ ْ
ﻣﻮ ٰ ﴾ ﻣﻦ اﻟﺘﻮراة ﴿َوﻋ ِﻴْ ٰ ﴾ ﻣﻦ اﻹﳒﻴﻞ ﴿ َ َ ۤ ﻌﻘﻮب َ ْ َ ْ َ ِ
واﻷﺳﺒﺎط﴾ أوﻻده)ۤ َ َ ﴿ (١ َو َ ْ ُ ْ َ
)(٣ )(٢
ﻗﻮﻟﻪ] :ﺃﻭﻻﺩﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻋﻮﺽ ﻋﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻭﺍﳌـﺮﺍﺩ ﺃﻭﻻﺩ ﻳﻌﻘـﻮﺏ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ﻻ ﺃﻭﻻﺩ ﺃﻭﻻﺩﻩ ﺇﺫ ﺣﻴﻨﺌـﺬ ﻻ )(١
ﻳﺘﻨﺎﻭﻝ ﺃﻭﻻﺩﻩ ﺍﻟﺼﻠﺒﻴﺔ ﻣﻊ ﺃﻢ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻣﺎ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﺒﺎﻻﺗﻔﺎﻕ ﻭﺃﻣﺎ ﻏﲑﻩ ﻓﻌﻠﻰ ﺍﻻﺧﺘﻼﻑ ﻓـﺈﻃﻼﻕ ﺍﻷﺳـﺒﺎﻁ ﻋﻠـﻴﻬﻢ
ﺇﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﺃﻭﰐ ...ﺇﱁ[ ﻋﱪ ﺑﺎﻹﺗﻴﺎﻥ ﺩﻭﻥ ﺍﻹﻧـﺰﺍﻝ ﻛـﺴﺎﺑﻘﻪ ﻓـﺮﺍﺭﺍ ﻣـﻦ ﺍﻟﺘﻜـﺮﺍﺭ ﺍﻟـﺼﻮﺭﻱ ﺍﳌﻮﺟـﺐ ﻟﻠﺜﻘـﻞ ﰲ ﺍﻟﻌﺒـﺎﺭﺓ ﻭﻗﻮﻟـﻪ: )(٢
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½ﻭﻋﻴﺴﻰ¼ ﱂ ﻳﻌﺪ ﺍﳌﻮﺻﻮﻝ ﺑﺄﻥ ﻳﻘﻮﻝ ﻭﻣﺎ ﺃﻭﰐ ﻋﻴﺴﻰ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﲢﺎﺩ ﺍﳌﱰﻝ ﻋﻠﻴـﻪ ﻣـﻊ ﺍﳌـﱰﻝ ﻋﻠـﻰ ﻣﻮﺳـﻰ ﻋﻠﻴﻬﻤـﺎ ﺍﻟـﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ ﻓﺈﻥ ﺍﻹﳒﻴﻞ ﻣﻘﺮﺭ ﻟﻠﺘﻮﺭﺍﺓ ﻭﱂ ﳜﺎﻟﻔﻬﺎ ﺇﻻ ﰲ ﻗﺪﺭ ﻳﺴﲑ ﻓﻴﻪ ﺗﺴﻬﻴﻞ ﻛﻤﺎ ﻗﺎﻝ﴿ :ﻭﻟِﺄﹸﺣِﻞﱠ ﻟﹶﻜﹸﻢ ﺑ ﻌﺾ ﺍﻟﱠﺬِﻱ ﺣﺮﻡ ﻋﻠﹶـﻴﻜﹸﻢ﴾
]ﺁﻝ ﻋﻤﺮﺍﻥ") .[٥٠ :ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﺃﻭﰐ ﺍﻟﻨﺒﻴﻮﻥ[ ﺃﻱ :ﺍﳌﺬﻛﻮﺭﻭﻥ ﻭﻏﲑ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺫﻛـﺮ ½ﻣـﺎ ﺃﻭﰐ¼ ﻫﻨـﺎ ﻭﺣﺬﻓـﻪ ﰲ ﺁﻝ ﻋﻤـﺮﺍﻥ ﺍﺧﺘـﺼﺎﺭﺍ ﻛﻤـﺎ ﻫـﻮ )(٣
ﺍﻷﻧﺴﺐ ﺑﺎﻵﺧﺮ ﻭﻷﻥ ﺍﳋﻄﺎﺏ ﻫﻨﺎ ﻋﺎﻡ ﻛﻤﺎ ﻣﺮ ﻭﰒ ﺧﺎﺹ ﻓﻜﺎﻥ ﺍﻷﻧـﺴﺐ ﺫﻛـﺮﻩ ﰲ ﺍﻷﻭﻝ ﻭﺣﺬﻓـﻪ ﰲ ﺍﻟﺜـﺎﱐ ﻭﻗـﺎﻝ ﻫﻨـﺎ ½ﺃﻭﰐ
ﻣﻮﺳﻰ¼ ﻭﱂ ﻳﻘﻞ ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﱃ ﻣﻮﺳﻰ ﻛﻤﺎ ﻗﺎﻝ ﻗﺒﻞ ½ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﱃ ﺇﺑﺮﺍﻫﻴﻢ¼ ﻟﻼﺣﺘﺮﺍﺯ ﻋﻦ ﻛﺜﺮﺓ ﺍﻟﺘﻜﺮﺍﺭ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻻ ﻧﻔﺮﻕ ...ﺇﱁ[ ﺃﻱ :ﰲ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ½ :ﻓﻨﺆﻣﻦ ...ﺇﱁ¼ ﻭﺇﻻ ﻓﻨﺤﻦ ﻧﻔﺮﻕ ﺑﻴﻨﻬﻢ ﰲ ﺍﻷﻓﻀﻠﻴﺔ") .ﲨﻞ"( )(٤
ﻗﻮﻟﻪ] :ﺧﻼﻑ ﻣﻌﻜﻢ[ ﺃﻱ :ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺘﺸﺎﻗﻘﲔ ﻳﻜﻮﻥ ﰲ ﺷﻖ ﻏﲑ ﺷﻖ ﺻﺎﺣﺒﻪ ﺃﻱ :ﰲ ﻧﺎﺣﻴﺔ ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺮﺍﺩ )(٥
ﺑﺎﻟﺸﻘﺎﻕ ﻫﻨﺎ؛ ﻷﻥ ﻟﻪ ﰲ ﺍﻟﻠﻐﺔ ﺛﻼﺙ ﻣﻌﺎﻥ ﺃﺣﺪﻫﺎ ﺍﳋﻼﻑ ﻭﻣﻨﻪ ﴿ﻭﺇِﻥﹾ ﺧِﻔﹾﺘﻢ ﺷِﻘﹶﺎﻕ ﺑﻴﻨِﻬِﻤﺎ﴾]ﺍﻟﻨﺴﺎﺀ [٣٥ :ﻭﺍﻟﺜﺎﱐ ﺍﻟﻌـﺪﺍﻭﺓ ﻣﺜـﻞ
ﻗﻮﻟﻪ﴿ :ﻻﹶ ﻳﺠﺮِﻣﻨﻜﹸﻢ ﺷِﻘﹶﺎﻗِﻲ﴾]ﻫﻮﺩ [٨٩ :ﻭﺍﻟﺜﺎﻟﺚ ﺍﻟﻀﻼﻝ ﻣﺜﻞ ﴿ﻭﺇِﻥﱠ ﺍﻟﻈﱠﺎﻟِﻤِﲔ ﻟﹶﻔِﻲ ﺷِﻘﹶﺎﻕٍ ﺑﻌِﻴﺪٍ﴾]ﺍﳊﺞ") .[٥٣ :ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻳﺎ ﳏﻤﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳋﻄﺎﺏ ﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﳌﺆﻣﻨﻮﻥ ﺗﺒﻊ ﻟﻪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﻗﺪ ﻛﻔﺎﻩ ﺍﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﳒﺎﺯ ﻭﻋﺪﻩ ﰲ ﻗﻮﻟﻪ ﻓﺴﻴﻜﻔﻴﻜﻬﻢ ﺍﷲُ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻟﻈﻬﻮﺭ ﺃﺛﺮﻩ ...ﺇﱁ[ ﺗﻮﺟﻴﻪ ﻹﻃﻼﻕ ﺍﻟﺼﺒﻐﺔ ﻋﻠﻰ ﺍﻟﺪﻳﻦ ﺃﻱ :ﺃﻧﻪ ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﻌﺎﺭﺓ ﺍﻟﺘﺼﺮﳛﻴﺔ ﻗـﺎﻝ ﺍﻟﺒﻐـﻮﻱ ﰲ ﺗﻘﺮﻳﺮﻫـﺎ ﰒ )(٨
ﺇﻥ ﺇﻃﻼﻕ ﻣﺎﺩﺓ ﻟﻔﻆ ﺍﻟﺼﺒﻎ ﻋﻠﻰ ﺍﻟﺘﻄﻬﲑ ﳎﺎﺯ ﺗﺸﺒﻴﻬﻲ ﻭﺫﻟﻚ ﺃﻧﻪ ﺷﺒﻪ ﺍﻟـﺘﻄﻬﲑ ﻣـﻦ ﺍﻟﻜﻔـﺮ ﺑﺎﻹﳝـﺎﻥ ﺑـﺼﺒﻎ ﺍﳌﻐﻤـﻮﺱ ﰲ ﺍﻟـﺼﺒﻎ
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٦٥
www.madinah.in
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2
ﺒﺪون ) ﴾(۱۳۸ﻗﺎل اﻟﻴﻬﻮد ﻟﻠﻤﺴﻠﻤﲔ ﺻﺒﻐﺔ﴾ ﲤﻴﻴﺰ ﴿ َ ْ ُ
وﻧﺤﻦ َﻟ ٗ ٰﻋ ِ ُ ْ َ ﻣﻦ اﻟﻠ ِ ِ ْ َ ً وﻣﻦ﴾ أي :ﻻ أﺣﺪ ﴿ َ ْ َ ُ
أﺣﺴﻦ ِ َ ﻛﺎﻟﺼﺒﻎ ﰲ اﻟﺜﻮب ﴿ َ َ ْ
)(١
= ﺷﺮﻭﻉ ﰲ ﺫﻛﺮ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ١٢ . = ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻣﻦ ﺍﺳﺘﻔﻬﺎﻣﻴﺔ ﻟﻺﻧﻜﺎﺭ١٢ .
ﻗﻞ﴾ ﳓﻦ أﻫﻞ اﻟﻜﺘﺎب اﻷول وﻗﺒﻠﺘﻨﺎ أﻗﺪم وﻟﻢ ﻳﻜﻦ اﻷﻧﺒﻴﺎء ﻣﻦ ا ﺮب و ﻮ ﻛﺎن ﳏﻤﺪ ﻧﺒﻴﺎ ﻟﻜﺎن ﻣﻨﺎ ﻓ لْ ُ ﴿ :
ﻟ ﻟﻌ )(٢
= ﺑﻞ ﻛﺎﻧﺖ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ١٢ .
رﺑﻨﺎ َ َ ُ ْ
ورﺑﻜﻢ﴾ ﻓﻠﻪ أن ﻳﺼﻄﻔﻲ ﻣﻦ ﻋﺒﺎده ﻣﻦ أﺗﺤﺂﺟﻮﻧﻨﺎ﴾ ﲣﺎﺻﻤﻮﻧﻨﺎ ﴿ ِ اﻟﻠ ِ﴾ أن اﺻﻄ ﻧﺒﻴﺎ ﻣﻦ اﻟﻌﺮب ﴿ َو ُ َﻮ َ َ ﳍﻢ ﴿ َ ُ َ ْ َ َ
ـﺎزون ﺑﻬـﺎ ﻓـﻼ ﻳﺒﻌـﺪ أن ﻳﻜـﻮن ﰲ أﻋﻤﺎﻟﻨـﺎ ﻣـﺎ ﻧـﺴﺘﺤﻖ ﺑـﻪ َﻜﻢ َ ْ َ
أﻋﻤﺎ ُ ُ ْ
ﻜﻢ﴾ ﲡ َ وﻟﻨﺎ َ ْ َ ُ َ
أﻋﻤﺎﻟﻨﺎ﴾ ﳒﺎزى ﺑﻬﺎ ﴿ َو ُ ْ ﻳﺸﺎء ﴿ َ َ َ ۤ
)(٣
ﻣﺨﻠﺼﻮن ) ﴾(۱۳۹اﻟﺪﻳﻦ واﻟﻌﻤﻞ دوﻧﻜﻢ) (٥ﻓﻨﺤﻦ أوﱃ ﺑﺎﻻﺻـﻄﻔﺎء واﳍﻤـﺰة) (٦ﻟـﻺ ﻧﻜـﺎر واﳉﻤـﻞ اﻹﻛﺮام ﴿ َ َ ْ ُ
وﻧﺤﻦ َﻟ ٗ ُ ْ ِ ُ ْ َ
)(٤
ﻷﰊ ﻋﻤﺮ ﻭﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ١٢ .ﻙ
ﻗﻞ﴾ َ
ُﻮدا ْأو َ ٰ ٰ ي ُ ْ واﻷﺳﺒﺎط َ ُ
ﺎﻧﻮْا ْ ً َ وإﺳﺤﻖ َو َ ْ ُ ْ َ
ﻌﻘﻮب َ ْ ْ َ َ ِﻴﻞ َ ِ ْ ٰ َ اﺑﺮ ٰﻙ َﻢ َو ِ ْ ٰ
اﺳﻤﻌ ْ َ
?
اﻟﺜﻼث أﺣﻮال ﴿َْأم﴾ ﺑﻞ ﴿ َ ُ ْ ُ ْ َ
ﻘﻮﻟﻮن﴾ ﺑﺎﻟﺘﺎء واﻟﻴﺎء ﴿ ِإن ِ ْ
ﻟﻠﻜﻮﻓﻴﲔ ﻭﺍﺑﻦ ﻋﺎﻣﺮٰ ١٢ . =
ِ ﺼ ـ ﻧ ِ ﻬ ﻳ ـﺑ
ﺎن إ ِ ْ ٰﺮ ﻫ ُﻢ َ ُ ْﻮد ّﻳـﺎ َّو َﻻ َ ْ َﺮاﻧﻴّﺎ﴾
َ
ﺑﻘ ـﺑ َ ـﺑ
اﻟﻠـ ُ﴾ أي :اﷲ أﻋﻠـﻢ وﻗـﺪ َ ّﺮأ ﻣﻨﻬﻤـﺎ إ ﺮاﻫﻴﻢ ﻮﻟــﻪ ﴿ َﻣـﺎ َﻛـ
)(٧
ﳍـﻢ﴿ َءأَ ْ ُ ْ
ﻧـﺘﻢ َ ْأﻋﻠ َُـﻢ َأم ِ ـ
ٰ
ﺍﳊﺴﻲ ﻭﻭﺟﻪ ﺍﻟﺸﺒﻪ ﻇﻬﻮﺭ ﺃﺛﺮ ﻛﻞ ﻣﻨﻬﻤﺎ ﻋﻠﻰ ﻇﺎﻫﺮ ﺻـﺎﺣﺒﻪ ﻓﻴﻈﻬـﺮ ﺃﺛـﺮ ﺍﻟـﺘﻄﻬﲑ ﻋﻠـﻰ ﺍﳌـﺆﻣﻦ ﺣـﺴﺎ ﻭﻣﻌـﲎ ﺑﺎﻟﻌﻤـﻞ ﺍﻟـﺼﺎﱀ
ﻭﺍﻷﺧﻼﻕ ﺍﻟﻄﻴﺒﺔ ﻛﻤﺎ ﻳﻈﻬﺮ ﺃﺛﺮ ﺍﻟﺼﺒﻎ ﻋﻠﻰ ﺍﻟﺜﻮﺏ ﻭﻻ ﻳﻨﺎﰲ ﺫﻟﻚ ﻛﻮﻧﻪ ﻣﺸﺎﻛﻠﺔ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻛﺎﻟﺼﺒﻎ ﰲ ﺍﻟﺜﻮﺏ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺍﺳﺘﻌﺎﺭﺓ ﺗﺼﺮﳛﻴﺔ ﺃﺻﻠﻴﺔ ،ﺣﻴـﺚ ﺷـﺒﻪ ﺁﺛـﺎﺭ ﺍﻹﳝـﺎﻥ ﺍﻟﻘـﺎﺋﻢ ﺑﺎﻟـﺸﺨﺺ )(١
ﺑﺎﻟﺼﺒﻎ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻟﺜﻮﺏ ﲜﺎﻣﻊ ﺍﳌﻜﺚ ﻭﺍﻟﻈﻬﻮﺭ ﰲ ﻛﻞ ،ﻭﺍﺳﺘﻌﲑ ﺍﺳﻢ ﺍﳌﺸﺒﻪ ﺑﻪ ﻟﻠﻤﺸﺒﻪ ،ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺸﺮﻯ ﻟﻠﻤﺆﻣﻨﲔ ﻋﻈﻴﻤـﺔ
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ﻭﻫﻲ ﺃﻥ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻘﻠﺐ ﻛﺎﻟﺼﺒﻎ ﺍﳌﺘﻘﻦ ﰲ ﺍﻟﺜﻮﺏ ﻓﻜﻤﺎ ﻻ ﻳﺰﻭﻝ ﺍﻟﺼﺒﻎ ﻣﻦ ﺍﻟﺜﻮﺏ ﻛـﺬﻟﻚ ﺍﻹﳝـﺎﻥ ﻻ ﻳـﺰﻭﻝ ﻣـﻦ ﺍﻟﻘﻠـﺐ ﻷﻥ
ﺻﺒﻐﺔ ﺍﷲ ﻻ ﺃﺣﺴﻦ ﻣﻨﻬﺎ") .ﺻﺎﻭﻱ" ،ﺻـ](١١٩ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﻜﺘﺎﺏ ﺍﻷﻭﻝ[ ﺃﻱ :ﺍﻟﺘﻮﺭﺍﺓ ﻭﺃﻭﻟﻴﺘﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻘﺮﺁﻥ ﻭﺇﻻ ﻓﻘﺒﻠﻪ ﻛﺘﺐ ﻭﻗﻮﻟﻪ½ :ﻭﻗﺒﻠﺘﻨﺎ¼ ﺃﻱ :ﺑﻴﺖ ﺍﳌﻘﺪﺱ") .ﲨﻞ"( )(٢
ﻗﻮﻟﻪ] :ﳒﺎﺯﻯ ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺟﺰﺍﺋﻬﺎ ﰲ ﺍﳌﻮﺿﻌﲔ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﺎ ﻧﺴﺘﺤﻖ ﺑﻪ ﺍﻹﻛﺮﺍﻡ[ ﺃﻱ :ﻋﻤﻞ ﻧﺴﺘﺤﻖ ﺍﻹﻛﺮﺍﻡ ﺑﺴﺒﺒﻪ ﺑﺄﻥ ﻳﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻟﻨﺒﻮﺓ ﻓﻜﺄﻧﻪ ﺃﻟﺰﻣﻬﻢ ﻋﻠﻰ ﻛﻞ ﻣﺬﻫﺐ ﻳﻘـﺼﺪﻭﻧﻪ )(٤
ﻭﻳﻘﻴﻤﻮﻧﻪ ﻋﻠﻴﻪ ﺇﻓﺤﺎﻣﺎ ﻭﺗﺒﻜﻴﺘﺎ ﻓﺈﻥ ﻛﺮﺍﻣﺔ ﺍﻟﻨﺒﻮﺓ ﺇﻣﺎ ﺗﻔﻀﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﻭﺍﻟﻜﻞ ﻓﻴﻪ ﺳﻮﺍﺀ ﻭﺇﻣﺎ ﺇﻓﺎﺿﺔ ﺣﻖ
ﻋﻠﻰ ﺍﳌﺴﺘﻌﺪﻳﻦ ﳍﺎ ﺑﺎﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺘﺤﻠﻲ ﺑﺎﻹﺧﻼﺹ ﻓﻜﻤـﺎ ﺃﻥ ﻟﻜـﻢ ﺃﻋﻤـﺎﻻ ﺭﲟـﺎ ﻳﻌﺘﱪﻫـﺎ ﺍﷲ ﰲ ﺇﻋﻄﺎﺋﻬـﺎ ﻓﻠﻨـﺎ ﺃﻳـﻀﺎ
ﺃﻋﻤﺎﻝ") .ﺑﻴﻀﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺩﻭﻧﻜﻢ[ ﺃﻱ :ﱂ ﲣﻠﺼﻮﺍ ﻟﻪ ﺑﻞ ﺟﻌﻠﺘﻢ ﻟﻪ ﺷﺮﻛﺎﺀ ﻓﻔﻲ ﺍﻵﻳﺔ ﺇﺿﻤﺎﺭ") .ﻛﺮﺧﻲ"( )(٥
ﻗﻮﻟﻪ] :ﻭﺍﳍﻤﺰﺓ[ ﺃﻱ :ﰲ ﻗﻮﻟﻪ ﴿ﺃﹶﺗﺤﺂﺟﻮﻧﻨﺎ﴾]ﺍﻟﺒﻘﺮﺓ [١٣٩ :ﻭﻗﻮﻟﻪ½ :ﻭﺍﳉﻤﻞ ﺍﻟﺜﻼﺙ ...ﺇﱁ¼ ﺃﻭﻻﻫﺎ ﻗﻮﻟﻪ½ :ﻭﻫﻮ ﺭﺑﻜﻢ ﻭﺭﺑﻨﺎ¼ )(٦
ﺍﻟﺜﺎﻧﻴﺔ ½ﻭﻟﻨﺎ ﺃﻋﻤﺎﻟﻨﺎ ﻭﻟﻜﻢ ﺃﻋﻤﺎﻟﻜﻢ¼ ﺍﻟﺜﺎﻟﺜﺔ ½ﻭﳓﻦ ﻟﻪ ﳐﻠﺼﻮﻥ¼ ﻭﻗﻮﻟﻪ½ :ﺃﺣﻮﺍﻝ¼ ﺃﻱ :ﻣﻦ ﺍﻟـﻮﺍﻭ ﰲ ½ﺃﲢﺎﺟﻮﻧﻨـﺎ¼ ﻭﺍﻟﻌﺎﻣـﻞ ﻓﻴﻬـﺎ
½ﺃﲢﺎﺟﻮﻧﻨﺎ¼") .ﲨﻞ"(
ﻗﻮﻟــﻪ] :ﺍﷲ ﺃﻋﻠــﻢ[ ﺃﺷــﺎﺭ ﺑــﺬﻟﻚ ﺇﱃ ﺃﻧــﻪ ﺟــﻮﺍﺏ ﺍﻻﺳــﺘﻔﻬﺎﻡ ﻭﺃﻥ ﺧــﱪ ﺍﳌﺒﺘــﺪﺃ ﳏــﺬﻭﻑ ﺩﻝ ﻋﻠﻴــﻪ ﺍﳌــﺬﻛﻮﺭ") .ﺻــﺎﻭﻱ"، )(٧
ﺹ](١٢٠ﻋﻠﻤﻴﺔ[
٦٦
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ِﻨﺪه﴾ ﻛﺎﺋﻨﺔ ﴿ ِ َ
ﻣﻦ اﻟﻠ ِ﴾ أي :ﻻ أﺣـﺪ ﻛﺘﻢ﴾ أﺧ ﻣﻦ اﻟﻨﺎس ﴿ َﺷ َ َ ً
ﺎدة ﻋ ْ َ ٗ وﻣﻦ َأﻇْ ﻠ َُﻢ ِ ْ
ﻣﻤﻦ َ َ َ واﳌﺬﻛﻮرون ﻣﻌﻪ ﺗﺒﻊ ﻟﻪ ﴿ َ َ ْ
)(١
ﻭﶈﻤﺪ ﺑﺎﻟﺮﺳﺎﻟﺔ١٢ .
َ
ﻐﺎﻓﻞ َﻋﻤـﺎ ْ َ ُ ْ َ
ﻌﻤﻠـﻮن ) ﴾(۱۴۰ﺪﻳـﺪ ﳍـﻢ وﻣﺎ اﻟﻠ ُ ِ َ ِ ٍ أﻇﻠﻢ ﻣﻨﻪ وﻫﻢ اﻟﻴﻬﻮد ﻛﺘﻤﻮا ﺷﻬﺎدة اﷲ ﰲ اﻟﺘﻮراة ﻹﺑﺮاﻫﻴﻢ ﺑﺎﳊﻨﻴﻔﻴـﺔ ﴿ َ َ
?
ﻗﻮﻟﻪ] :ﻭﺍﳌﺬﻛﻮﺭﻭﻥ ﻣﻌﻪ ﺗﺒﻊ ﻟﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺪﻳﺮﻩ ﺃﻥ ﺍﷲ ﻗﺪ ﺑﺮﺃ ﺇﺑﺮﺍﻫﻴﻢ ﻭﱂ ﻳـﺬﻛﺮ ﻣﻌـﻪ ﺃﻭﻻﺩﻩ. )(١
)"ﺻﺎﻭﻱ" ،ﺻـ](١٢٠ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﻘﺪﻡ ﻣﺜﻠﻪ[ ﺃﻱ :ﻭﻛﺮﺭ ﺗﺄﻛﻴﺪﺍ ﻭﺯﺟﺮﺍ ﻋﻤﺎ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻻﻓﺘﺨﺎﺭ ﺑﺎﻵﺑـﺎﺀ ﻭﺍﻻﺗﻜـﺎﻝ ﻋﻠـﻰ ﺃﻋﻤـﺎﳍﻢ ﺃﻭ ﻷﻥ ﺍﻷﻣـﺔ ﰲ ﺍﻵﻳـﺔ )(٢
ﺍﻷﻭﱃ ﻟﻸﻧﺒﻴﺎﺀ ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻷﺳﻼﻑ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻭ ﻷﻥ ﺍﳋﻄﺎﺏ ﰲ ﺗﻠﻚ ﺍﻵﻳﺔ ﳍﻢ ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻨﺎ") .ﻛﺮﺧﻲ"(
0
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٦٧
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اﻟﻨﺎس ﴾اﻟﻴﻬﻮد واﳌﺸﺮﻛﲔ)َ ﴿ (٣ﻣﺎ َوﻟ ُ ْﻢ ﴾ أي ﺷﻲء) (٤ﺻﺮف اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ
ِ ﺎء ﴾ اﳉﻬﺎل ﴿ ِ َ
ﻣﻦ )(٢ )(١
اﻟﺴﻔ َ ٓ ُ ﴿ ََُْ ُ
ﺳﻴﻘﻮل َ
ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ
ﺎﻧﻮا َﻋﻠ َْﻴ َ ﺎ ﴾ ﻋ اﺳﺘﻘﺒﺎﳍﺎ ﰲ اﻟﺼﻼة وﻫﻲ ﺑﻴﺖ اﳌﻘﺪس ،واﻹﺗﻴﺎن ﺑﺎﻟﺴﲔ) (٥اﻟﺪاﻟﺔ
ﻋﻦ ِﻗﺒْﻠَﺘ ِ ِ ُﻢ اﻟ ِ ْ َ ُ ْ
وﺳﻠﻢ واﳌﺆﻣﻨﲔ ﴿ َ ْ
واﻟﻤﻐﺮب ﴾ أي اﳉﻬﺎت ﻛﻠﻬﺎ) (٧ﻓﻴﺄﻣﺮ ﺑﺎﻟﺘﻮﺟﻪ إﱃ أي ﺟﻬﺔ ﺷﺎء
)(٨
اﻟﻤ ْ ِ ُق َ ْ َ ْ ِ ُ ﻋ اﻻﺳﺘﻘﺒﺎل ﻣﻦ اﻹﺧﺒﺎر ﺑﺎﻟﻐﻴﺐ ﴿ ُ ْ
ﻗﻞ ﻟﻠ ِ ْ َ
)(٦
اط ﴾ ﻃﺮﻳﻖ ﴿ ْ َ ِ ْ ٍ
ﻣﺴﺘﻘﻴﻢ ﴿ ﴾﴾۱۴۲دﻳﻦ اﻹﺳﻼم أي وﻣﻨﻬﻢ أﻧﺘﻢ) (٩دل ﺸﺎء ﴾ ﻫﺪاﻳﺘﻪ ﴿ ا ِ ٰ ِ َ ٍ ﻻ اﻋﺘـﺮاض ﻋﻠﻴﻪ ﴿ َﻳ ْ ِ ْ
ﺪي َ ْ ٓ
ﻣﻦ َ ُ
وﺳﻄﺎ ﴾ ............................. وﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ ﻫﺪﻳﻨﺎﻛﻢ إﻟﻴﻪ ﴿ َ َ ْ ٰ ُ ْ
ﺟﻌﻠﻨﻜﻢ ﴾ ﻳﺎ أﻣﺔ ﳏﻤﺪ ﴿ ا ً
ُﻣﺔ َ ً ﻋ ﻫﺬا َ َ ﴿ :
)(١٠
ﻗﻮﻟﻪ] :ﺳﻴﻘﻮﻝ ﺍﻟﺴﻔﻬﺎﺀ[ ﺣﻜﻤﺔ ﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﺴﲔ ﺇﻓﺎﺩﺓ ﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ ﻣﻨﻬﻢ ﻭﳑﻦ ﻳﺄﰐ ﺑﻌﺪﻫﻢ") .ﺻﺎﻭﻱ"( )(١
ﻗﻮﻟﻪ] :ﺍﳉﻬﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻌﲎ ﺍﺎﺯﻱ ﺑﻌﻼﻗﺔ ﺍﳋِﻔﹼﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺪﺑﺮ ﰲ ﻋﻘﻠﻬﻢ؛ ﻷﻥ ﺃﺻﻞ ﺍﻟﺴﻔﹶﻪِ ﺍﳋِﻔﹼﺔﹸ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻭﺍﳌﺸﺮﻛﲔ[ ﺃﻱ :ﻓﺈﻢ ﺍﻋﺘﺮﺿﻮﺍ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ﰲ ﲢﻮﳍﻢ ﺃﻭﻻ ﻭﺭﺟﻮﻋﻬﻢ )(٣
ﺛﺎﻧﻴﺎ") .ﺻﺎﻭﻱ"(
ﻱ ﺷﻲﺀ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻣﺎ¼ ﺍﺳﺘﻔﻬﺎﻣﻴﺔ ﻭﺍﳉﻤﻠﺔ ﺑﻌﺪﻫﺎ ﺧﱪﻫﺎ ﻭﻫﻲ ﻣﻊ ﺧﱪﻫﺎ ﰲ ﳏﻞ ﻧﺼﺐ ﺑﺎﻟﻘﻮﻝ ﻗﻮﻟﻪ] :ﺃ )(٤
ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻺﻧﻜﺎﺭ ﺃﻱ ﺃﻱ ﺷﻲﺀ ﻭﺃﻱ ﺳﺒﺐ ﺍﻗﺘﻀﻰ ﺍﻧﺼﺮﺍﻓﻬﻢ ﻋﻦ ﻗﺒﻠﺘﻬﻢ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﺃﻱ ﻻ ﺳﺒﺐ ﻳﻘﺘﻀﻲ ﺫﻟﻚ ﻭﺇﳕﺎ
ﻫﻮ ﻣﻦ ﺗﺸﻬﻴﻬﻢ ﻭﺗﺼﺮﻓﻬﻢ ﺑﺮﺃﻳﻬﻢ ﻭﳏﺼﻞ ﺍﳉﻮﺍﺏ ﺍﳌﺬﻛﻮﺭ ﺑﻘﻮﻟﻪ﴿:ﻗﹸﻞ ﻟﱢﻠﹼﻪِ ﺍﻟﹾﻤﺸﺮِﻕ ﻭﺍﻟﹾﻤﻐﺮِﺏ ...﴾ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ[١٤٢ :
0
0
ﺑﻴﺎﻥ ﺍﻟﺴﺒﺐ ﺍﳌﻘﺘﻀﻲ ﻟﺬﻟﻚ ﻭﻫﻮ ﺇﺭﺍﺩﺓ ﺍﳌﺎﻟﻚ ﺍﳌﺨﺘﺎﺭ ﺗﺄﻣﻞ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﺍﻹﺗﻴﺎﻥ ﺑﺎﻟﺴﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻗﺒﻞ ﲢﻮﻳﻞ ﺍﻟﻘﺒﻠﺔ ﻭﺇﻟﻴﻪ ﻣﺎﻝﹶ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﻐﻴﺐ[ ﻭﺣﺎﺻﻞ ﺫﻟﻚ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻳﺴﺘﻘﺒﻞ ﺍﻟﻜﻌﺒﺔ ﰲ ﺻﻼﺗﻪ ﻭﻫﻮ ﲟﻜﺔ ﻓﻠﻤﺎ ﻫﺎﺟﺮ )(٦
ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺃﻣﺮ ﺑﺎﺳﺘﻘﺒﺎﻝ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﺰﻭﺟﻞ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻴﻌﻠﻤﻪ ﺑﺄﻧﻪ ﺳﻴﺤﻮﻟﻪ ﻟﻠﻜﻌﺒﺔ ﻓﻴﻌﺘﺮﺽ ﻋﻠﻴﻪ ﻭﻟﻴﻜﻮﻥ ﻣﻌﺠﺰﺓ
ﻟﻪ ﻣﻦ ﺣﻴﺚ ﺇﺧﺒﺎﺭﻩ ﺑﺎﳌﻐﻴﺒﺎﺕ") .ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺍﳉﻬﺎﺕ ﻛﻠﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺸﺮﻕ ﻭﺍﳌﻐﺮﺏ ﻛﻨﺎﻳﺔ ﻋﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ ﻓﺎﳌﻌﲎ ﺃﻥ ﲨﻴـﻊ ﺍﳉﻬـﺎﺕ ﳑﻠﻮﻛـﺔ ﻟـﻪ )(٧
ﺗﻌﺎﱃ ،ﻣﺴﺘﻮﻳﺔ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻻ ﺍﺧﺘﺼﺎﺹ ﻟﺸﻲﺀ ﻣﻨﻬﺎ ﺑﻪ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[
ﻱ ﺟﻬﺔ ﺷﺎﺀ[ ﺃﻱ :ﻻ ﳜﺘﺺ ﺑﻪ ﻣﻜﺎﻥ ﺩﻭﻥ ﻣﻜﺎﻥ ﳋﺎﺻﺔ ﺫﺍﺗﻴﺔ ﲤﻨﻊ ﺇﻗﺎﻣﺔ ﻏﲑﻩ ﻣﻘﺎﻣﻪ ﻭﺇﳕﺎ ﺍﻟﻌﱪﺓ ﻗﻮﻟﻪ] :ﻓﻴﺄﻣﺮ ﺑﺎﻟﺘﻮﺟﻪ ﺇﱃ ﺃ )(٨
ﺑﺎﺭﺗﺴﺎﻡ ﺃﻣﺮﻩ ﺃﻱ :ﺍﻣﺘﺜﺎﻟﻪ ﻻ ﲞﺼﻮﺹ ﺍﳌﻜﺎﻥ ﻭﲣﺼﻴﺺ ﻫﺎﺗﲔ ﺍﳉﻬﺘﲔ ﺑﺎﻟﺬﻛﺮ ﳌﺰﻳﺪ ﻇﻬﻮﺭﳘﺎ ﺣﻴﺚ ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﻣﻄﺎﻟﻊ
ﺍﻷﻧﻮﺍﺭ ﻭﺍﻷﺻﺒﺎﺡ ﻭﺍﻵﺧﺮ ﻣﻐﺮﺎ ﻭﻟﻜﺜﺮﺓ ﺗﻮﺟﻪ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻤﺎ ﻟﺘﺤﻘﻖ ﺍﻷﻭﻗﺎﺕ ﻟﺘﺤﺼﻞ ﺍﳌﻘﺎﺻﺪ ﻭﺍﳌﻬﻤﺎﺕ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﻢ ﺃﻧﺘﻢ[ ﺃﻱ :ﻭﳑﻦ ﻫﺪﺍﻫﻢ ﺍﷲ ﺃﻧﺘﻢ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻭﻗﻮﻟﻪ½ :ﺩﻝ ﻋﻠﻰ ﻫﺬﺍ¼ ﺃﻱ ﻋﻠﻰ ﻗﻮﻟﻪ½:ﻭﻣﻨﻬﻢ ﺃﻧﺘﻢ¼ ﺃﻱ :ﻋﻠﻰ )(٩
ﻛﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻣﻬﺪﻳﲔ .ﻭﻗﻮﻟﻪ½:ﻛﻤﺎ ﻫﺪﻳﻨﻜﻢ¼ ﺃﻱ :ﻓﻤﻦ ﺍﷲ ﻋﻠﻴﻜﻢ ﲟﻨﺘﲔ؛ ﺍﻷﻭﱃ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺟﻌﻠﻜﻢ ﺧﻴﺎﺭﺍ ﻋﺪﻭﻻ.
)"ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﻫﺪﻳﻨﺎﻛﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻵﻳﺔ ﺍﳌﺘﻘﺪﻣﺔ] .ﻋﻠﻤﻴﺔ[ )(١٠
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ﺳﻮل َﻋﻠ ْ ُ ْ
َﻴﻜﻢ َﺷ ِ ْ ً
ﻴﺪا ﴾ اﻟﻨﺎس ﴾ ﻳﻮم اﻟﻘﻴﺎﻣﺔ أن رﺳﻠﻬﻢ ﺑﻠﻐﺘﻬﻢ ﴿ َ َ ُ ْ َ
وﻳﻜﻮن اﻟﺮ ُ ْ ُ ﺪاء َﻋ َ ﺧﻴﺎرا ﻋﺪوﻻ ﴿ َ ُ ْ ُ ْ
ﻟﺘﻜﻮﻧﻮا ُﺷ َ َ ٓ َ
)(٤ )(٣ )(٢ )(١
ِ
ﻛﻨﺖ َﻋﻠَﻴْ َ ۤﺎ﴾ أوﻻ وﻫﻲ اﻟﻜﻌﺒﺔ وﻛﺎن ﺻ اﻟﻘﺒْﻠ ََﺔ ﴾ ﻟﻚ اﻵن اﳉﻬﺔ ﴿ اﻟ ِ ْ ُ ْ َ
ﺟﻌﻠﻨﺎ ﴾ ﺻﲑﻧﺎ ﴿ ْ ِ وﻣﺎ َ َ ْ َأﻧﻪ ﺑﻠﻐﻜﻢ ﴿ َ َ
)(٦ )(٥
اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﻳﺼ إﻟﻴﻬـﺎ ﻓﻠﻤـﺎ ﻫـﺎﺟﺮ أﻣـﺮ ﺑﺎﺳـﺘﻘﺒﺎل ﺑﻴـﺖ اﳌﻘـﺪس ﺗﺄﻟﻔـﺎ ﻟﻠﻴﻬـﻮد ﻓـﺼ إﻟﻴـﻪ ﺳـﺘﺔ أو ﺳـﺒﻌﺔ ﻋـﺸﺮ ﺷـﻬﺮا ﺛـﻢ
ﺣﻮل ﴿ ِاﻻ ِ َ ْ
ﻟﻨﻌﻠ ََﻢ﴾ )................................................................................... (٨ )(٧
ﻗﻮﻟﻪ] :ﺧﻴﺎﺭﺍﹰ ﻋﺪﻭﻻﹰ[ ﺃﻱ :ﺃﺻﺤﺎﺏ ﻋﻠﻢ ﻭﻋﻤﻞ ﻭﻻ ﳜﻠﻮ ﺯﻣﺎﻥ ﳌﺎ ﰲ ﺍﳊﺪﻳﺚ½ :ﻻ ﺗﺰﺍﻝ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ ﺃﻣﱵ ﻇﺎﻫﺮﻳﻦ ﻋﻠﻰ )(١
ﺍﳊﻖ ﻻ ﻳﻀﺮﻫﻢ ﻣﻦ ﺧﺎﻟﻔﻬﻢ ﺣﱴ ﻳﺄﺗﻴﻬﻢ ﺃﻣﺮ ﺍﷲ ﻋﺰﻭﺟﻞ ﻭﻫﻢ ﻋﻠﻰ ﺫﻟﻚ¼ ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻘﺮﺁﻥ ﻣﻮﺟﻮﺩﺍﹰ ﻓﻬﻢ ﻣﻮﺟﻮﺩﻭﻥ) .ﻓﺎﺋﺪﺓ
ﺟﻠﻴﻠﺔ( ﺍﻵﻳﺔ ﺩﻟﺖ ﻋﻠﻰ ﺃﻥ ﺍﻹﲨﺎﻉ ﺣﺠﺔ") .ﻣﺪﺍﺭﻙ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻟﺘﻜﻮﻧﻮﺍ ﺷﻬﺪﺍﺀ ﻋﻠﻰ ﺍﻟﻨﺎﺱ[ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺣﺠﻴﺔ ﺇﲨﺎﻉ ﺍﻷﻣـﺔ ﻭﻗﻮﻟـﻪ :ﺇﳝـﺎﻧﻜﻢ ،ﻳـﺴﺘﺪﻝ ﺑـﻪ ﻋﻠـﻰ ﺃﻥ ﺍﻹﳝـﺎﻥ ﻗـﻮﻝ )(٢
ﻭﻋﻤﻞ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻗﻴﻞ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﻥ ﺭﺳﻠﻬﻢ ﺑﻠﱠﹶﻐﺘﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﻬﻮﺩ ﺑﻪ ﱂ ﻳﺬﻛﺮ ﰲ ﺍﻟﻨﻈﻢ ﻟﻈﻬﻮﺭﻩ ﻟﺪﻻﻟﺔ ﺍﻟـﺴﻮﻕ ﻋﻠﻴـﻪ ﺇﺫ ﺍﻟـﺸﻬﺎﺩﺓ ﰲ ½ﻳـﻮﻡ )(٤
ﺍﻟﺘﻨﺎﺩِ¼ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﺬﻟﻚ] .ﻋﻠﻤﻴﺔ[
0
0
ﻗﻮﻟﻪ] :ﺃﻧﻪ ﺑ ﹼﻠﻐﻜﻢ[ ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﺸﻬﺎﺩﺓ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﺭﻭﻱ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳚﻤﻊ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ﰲ )(٥
ﺻﻌﻴﺪ ﻭﺍﺣﺪ ﰒ ﻳﻘﻮﻝ ﻟﻜﻔﺎﺭ ﺍﻷﻣﻢ﴿ :ﺍﹶﻟﹶﻢ ﻳﺄﹾﺗِﻜﹸﻢ ﻧﺬِﻳﺮ]﴾ﺍﳌﻠﻚ[٨ :؟ ﻓﻴﻨﻜﺮﻭﻥ ﻓﻴﻘﻮﻟﻮﻥ ﻣﺎ ﺟﺎﺀﻧﺎ ﻣﻦ ﺑﺸﲑ ﻭﻻ ﻧﺬﻳﺮ ﻓﻴﺴﺄﻝ
ﺍﻷﻧﺒﻴﺎﺀ )ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻋﻦ ﺫﻟﻚ ﻓﻴﻘﻮﻟﻮﻥ ﻛﺬﺑﻮﺍ ﻗﺪ ﺑﻠﻐﻨﺎﻫﻢ ﻓﻴﺴﺄﳍﻢ ﺍﻟﺒﻴﻨﺔ ﻭﻫﻮ ﺃﻋﻠﻢ ﻢ ﺇﻗﺎﻣﺔ ﻟﻠﺤﺠﺔ ﻓﻴﺆﺗﻰ ﺑﺄﻣﺔ
ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻴﺸﻬﺪﻭﻥ ﳍﻢ ﺃﻢ ﻗﺪ ﺑﻠﻐﻮﺍ ﻓﺘﻘﻮﻝ ﺍﻷﻣﻢ ﺍﳌﺎﺿﻴﺔ ﻣﻦ ﺃﻳﻦ ﻋﻠﻤﻮﺍ ﻭﺇﻢ ﺃﺗﻮﺍ ﺑﻌﺪﻧﺎ؟ ﻓﻴﺴﺄﻝ
ﻫﺬﻩ ﺍﻷﻣﺔ ﻓﻴﻘﻮﻟﻮﻥ ﺃﺭﺳﻠﺖ ﺇﻟﻴﻨﺎ ﺭﺳﻮﻻﹰ ﻭﺃﻧﺰﻟﺖ ﻋﻠﻴﻪ ﻛﺘﺎﺑﺎ ﺃﺧﱪﺗﻨﺎ ﻓﻴﻪ ﺗﺒﻠﻴﻎ ﺍﻟﺮﺳﻞ ﻭﺃﻧﺖ ﺻﺎﺩﻕ ﻓﻴﻤﺎ ﺃﺧﱪﺕ ﰒ ﻳﺆﺗﻰ
ﲟﺤﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﺴﺄﻝ ﻋﻦ ﺣﺎﻝ ﺃﻣﺘﻪ ﻓﻴﺰﻛﻴﻬﻢ ﻭﻳﺸﻬﺪ ﺑﺼﺪﻗﻬﻢ ﻓﻴﺆﻣﺮ ﺑﺎﻟﻜﻔﺎﺭ ﺇﱃ ﺍﻟﻨﺎﺭ) .ﻓﺎﺋﺪﺓ ﻋﻈﻴﻤﺔ( ﻣﻌﲎ
ﺷﻬﺎﺩﺓ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻢ ﺇﻃﻼﻋﻪ ﻋﻠﻰ ﺭﺗﺒﺔ ﻛﻞ ﻣﺘﺪﻳﻦ ﺑﺪﻳﻨﻪ ﻭﺣﻘﻴﻘﺘﻪ ﺍﻟﱵ ﻫﻮ ﻋﻠﻴﻬﺎ ﻣﻦ ﺩﻳﻨﻪ ﻭﺣﺠﺎﺑﻪ ﺍﻟﺬﻱ
ﻫﻮ ﺑﻪ ﳏﺠﻮﺏ ﻋﻦ ﻛﻤﺎﻝ ﺩﻳﻨﻪ ﻓﻬﻮ ﻳﻌﺮﻑ ﺫﻧﻮﻢ ﻭﺣﻘﻴﻘﺔ ﺇﳝﺎﻢ ﻭﺃﻋﻤﺎﳍﻢ ﻭﺣﺴﻨﺎﻢ ﻭﺳﻴﺂﻢ ﻭﺇﺧﻼﺻﻬﻢ ﻭﻧﻔﺎﻗﻬﻢ ﻭﻏﲑ
ﺫﻟﻚ ﺑﻨﻮﺭ ﺍﳊﻖ ،ﻭﺃﻣﺘﻪ ﻳﻌﺮﻓﻮﻥ ﺫﻟﻚ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻣﻢ ﺑﻨﻮﺭﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺍﳉﻬﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺍﻟﱠﺘِﻲ ﻛﹸﻨﺖ ﻋﻠﹶﻴﻬﺎ﴾]ﺍﻟﺒﻘﺮﺓ [١٤٣ :ﻟﻴﺲ ﺻﻔﺔ ﻟﻠﻘﺒﻠﺔ ﺑﻞ ﻫـﻲ ﺛـﺎﱐ ﻣﻔﻌـﻮﱄ ﺟﻌﻠﻨـﺎ ﻓـﻼ ﻳـﺮﺩ )(٦
ﻋﺪﻡ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻟﻠﺠﻌﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰒ ﺣﻮﻝ[ ﺃﻱ :ﺃﻣﺮ ﺑﺎﻟﺘﺤﻮﻝ ﺇﱃ ﺍﻟﻜﻌﺒﺔ") .ﲨﻞ"( )(٧
ﻗﻮﻟﻪ] :ﺇﻻ ﻟﻨﻌﻠﻢ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻔﺮﻍ ﻣﻦ ﺃﻋﻢ ﺍﻟﻌﻠﻞ ﺃﻱ :ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﺫﻟﻚ ﻟﺸﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺇﻻ ﻟﻨﻤﺘﺤﻦ ﺍﻟﻨﺎﺱ ﺃﻱ :ﻧﻌﺎﻣﻠﻬﻢ ﻣﻌﺎﻣﻠﺔ )(٨
ﻣﻦ ﳝﺘﺤﻨﻬﻢ ﻓﻨﻌﻠﻢ ﺣﻴﻨﺌﺬ ﻣﻦ ﻳﺘﺒﻊ ﺍﻟﺮﺳﻮﻝ ﰲ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﺃﻭ ﺍﻟﻘﺒﻠﺔ ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﺍﻟﻐﻴﺒﺔ ﻣﻊ ﺇﻳﺮﺍﺩﻩ ﻋﻠﻴﻪ
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ﻳﻨﻘﻠﺐ َﻋ ٰ َﻋﻘ ِ َ ْﻴ ِ ﴾ أي ﻳﺮﺟﻊ إﱃ اﻟﻜﻔﺮ) (٤ﺷﻜﺎ ﰲ اﻟﺪﻳﻦ)(٥وﻇﻨﺎ ﺳﻮل ﴾ ﻓﻴﺼﺪﻗﻪ ﴿ ِ ْ
ﻣﻤﻦ ْ َ ِ ُ
)(٣)(٢
ﻋﻠﻢ ﻇﻬﻮر ﴿ َ ْ
ﻣﻦ ﻳ ِ ُ
ﺒﻊ اﻟﺮ ُ ْ َ
)(١
ﻳﻦ َ َﺪي ُ
اﷲ ﴾ ﻣﻨﻬﻢ ﴿ َ َ
وﻣﺎ ﺎﻧﺖ ﴾ أي اﻟﺘﻮﻟﻴﺔ إﻟﻴﻬﺎ ﴿ ََﻜﺒ ِ ْ َ ًة ﴾ ﺷﺎﻗﺔ) (٨ﻋ اﻟﻨﺎس ﴿ ِاﻻ َﻋ َ ِ
اﻟﺬ ْ َ ﳏﺬوف أي :وإﺎ ﴿ َ َ ْ
)(٩
اﻳﻤﺎﻧﻜﻢ ﴾ أي ﺻﻼ ﺗﻜﻢ) (١٠إﱃ ﺑﻴﺖ اﳌﻘﺪس ﺑﻞ ﻳﺜﻴﺒﻜﻢ ﻋﻠﻴﻪ؛ ﻷن ﺳﺒﺐ ﻧﺰوﳍﺎ اﻟﺴﺆال ﻋﻤﻦ ﻣﺎت ﻗﺒﻞ اﷲ ِ ُﻟﻴ ِﻀ ْﻴ َﻊ ِ ْ َ َ ُ ْ َ َ
ﺎن ُ
رﺣﻴﻢ ﴿ ﴾﴾۱۴۳ﰲ ﻋﺪم إﺿﺎﻋﺔ) (١١أﻋﻤﺎﳍﻢ ،واﻟﺮأﻓﺔ ﺷﺪة اﻟﺮﲪﺔ وﻗﺪم ﺑﺎﻟﻨﺎس ﴾ اﳌﺆﻣﻨﲔ ﴿ َ َ ُ ْ ٌ
ﻟﺮءوف ِ ْ ٌ ِ اﻟﺘﺤﻮﻳﻞ ﴿ ِان َ
اﷲ ِ
0
ﺣﻘﻴﻘﺔ ﺍﻧﻘﻼﺏ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻋﻘﺒﻪ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺷ ﻜﺎ ﰲ ﺍﻟﺪﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻋﻠﺔ ﺍﻟﺮﺟﻮﻉ ﻭﺳﺒﺒﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﰲ ﺣﲑﺓ ...ﺇﱁ[ ﺃﻱ :ﲢﲑ ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﺃﻣﺮﻩ¼ ﺃﻱ ﺷﺄﻥ ﻧﻔﺴﻪ ﻭﻗﻮﻟﻪ½ :ﻭﻗﺪ ﺍﺭﺗﺪ ﻟﺬﻟﻚ¼ ﺃﻱ ﻟﻈﻦ ﺍﳌﺬﻛﻮﺭ") .ﲨﻞ"( )(٦
ﻗﻮﻟﻪ] :ﳐﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ[ ﺃﻱ :ﻭﺍﻟﻼﻡ ﰲ ½ﻟﻜﺒﲑﺓ¼ ﻓﺎﺭﻗﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻨﺎﻓﻴﺔ ﻻ ﺑﲔ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﳌﺨﻔﻔﺔ ﻛﻤﺎ ﻭﻗﻊ ﰲ ﺗﻔﺴﲑ )(٧
ﺍﻟﻜﻮﺍﺷﻲ ﻧﺒﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺷﺎﻗﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﳌﻌﲎ ﺍﺎﺯﻱ ﻟﺘﻌﺬﺭ ﺍﳊﻘﻴﻘﺔ ﻭﻫﻮ ﺍﻟﻌﻈﻴﻢ ﰲ ﺍﻟﺼﻮﺭﺓ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻣﻨﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﺍﳌﻮﺻﻮﻝ ﳏﺬﻭﻑ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﻟﺼﻠﺔ ﻻ ﺑﺪ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻌﺎﺋﺪ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﺻﻼﺗﻜﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻧﺪﻓﺎﻉ ﻣﺎ ﻳﺘﻮﻫﻢ ﻣﻦ ﺃﻧﻪ ﻟِﻢ ﻓﺴﺮ ﺍﻹﳝـﺎﻥ ﺑﺎﻟـﺼﻼﺓ ﻭﻋـﺪﻝ ﻋـﻦ ﺍﳊﻘﻴﻘـﺔ ،ﻭﺗﻔـﺼﻴﻠﻪ ﺃﻥ ﺣﻴـﻲ ﺑـﻦ )(١٠
ﺃﺧﻄﺐ ﻭﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻗﺎﻟﻮﺍ ﻟﻠﻤﺴﻠﻤﲔ :ﺃﺧﺒِﺮﻭﻧﺎ ﻋﻦ ﺻﻼﺗﻜﻢ ﺇﱃ ﺑﻴﺖ ﺍﳌﹶﻘﹾﺪِﺱ ﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﻫﺪﻯ ﻓﻘـﺪ ﲢـﻮﻟﺘﻢ ﻋﻨـﻪ
ﻭﺇﻥ ﻛﺎﻧﺖ ﻋﻠﻰ ﺿﺎﻟﺔ ﻓﻘﺪ ﺃﺿﻠﹼﻜﻢ ﺍﷲ ﺎ ﻣﺪﺓ ،ﻭﻣﻦ ﻣﺎﺕ ﻋﻠﻴﻬﺎ ﻓﻘﺪ ﻣﺎﺕ ﻋﻠﻰ ﺿﻼﻟﺔ ،ﻓﻘـﺎﻝ ﺍﳌـﺴﻠﻤﻮﻥ :ﺇﳕـﺎ ﺍﳍـﺪﻯ ﻓﻴﻤـﺎ
ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻭﺍﻟﻀﻼﻟﺔ ﻓﻴﻤﺎ ﻰ ﺍﷲ ﻋﻨﻪ ﻗﺎﻟﻮﺍ ﻓﻤﺎ ﺷﻬﺎﺩﺗﻜﻢ ﻋﻠﻰ ﻫﺬﺍ؟ ﻓﺎﺳﺘﻔﺴﺮﻭﺍ ﻋﻦ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻭﻗـﺎﻟﻮﺍ
ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﻗﺪ ﺻﺮﻓﻚ ﺍﷲ ﺇﱃ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻓﻜﻴﻒ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻳﺼﻠﻮﻥ ﺇﱃ ﺑﻴﺖ ﺍﳌﹸﻘﹶﺪﺱ ﻓـﺄﻧﺰﻝ ﺍﷲ ﺗﻌـﺎﱃ﴿ :ﻭﻣـﺎ
ﻛﹶﺎﻥﹶ ﺍﻟﻠﹼﻪ ﻟِﻴﻀِﻴﻊ ﺇِﳝﺎﻧﻜﹸﻢ]﴾ﺍﻟﺒﻘﺮﺓ] .[١٤٣ :ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰲ ﻋﺪﻡ ﺇﺿﺎﻋﺔ ...ﺇﱁ[ ½ﰲ¼ ﺳﺒﺒﻴﺔﹲ ،ﺃﻱ ﺃﻧﻪ ﺭﺅﻑ ﺭﺣﻴﻢ ﺑﺴﺒﺐ ﻋﺪﻡ ﺇﺿﺎﻋﺘﻪ ﺃﻋﻤﺎﳍﻢ ﻣﻦ ﺃﺟﻞ ﺫﻟﻚ") .ﲨﻞ"( )(١١
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وﺟ ِ َ ِﻓــﻲ ﴾ ﺟﻬـﺔ ﴿ َ ٓ ِ
اﻟـﺴﻤﺎء ﴾ ﻣﺘﻄﻠﻌـﺎ إﱃ اﻟـﻮﺣﻲ ﻘﻠﺐ ﴾ ﺗﺼﺮف ﴿ َ ْ
)(٤
اﻷﺑﻠﻎ ﻟﻠﻔﺎﺻﻠﺔ ْ َ ﴿.
ﻗﺪ﴾ ﻟﻠﺘﺤﻘﻴﻖ ﴿ َ ٰﻧﺮي َ َ َ
)(٣ )(٢ )(١
وﻣﺘﺸﻮﻗﺎ ﻟﻸﻣﺮ ﺑﺎﺳﺘﻘﺒﺎل اﻟﻜﻌﺒﺔ وﻛﺎن َﻳﻮد ذﻟﻚ؛ ﻷﺎ ﻗﺒﻠﺔ إﺑﺮاﻫﻴﻢ وﻷﻧﻪ أد إﱃ إﺳﻼم اﻟﻌﺮب ﴿ َﻓﻠ ُ َ
َﻨﻮ ﻟ َ ﻨ َ ﴾ )(٥
ﻗﻮﻟﻪ] :ﻭﻗﺪﻡ ﺍﻷﺑﻠﻎ[ ﺃﻱ :ﻣﻊ ﺃﻥ ﺍﻟﻌﺎﺩﺓ ﺍﻟﻌﻜﺲ ﻟﻴﻜﻮﻥ ﻟﻸﺑﻠﻎ ﺑﻌﺪ ﻏﲑﻩ ﻓﺎﺋﺪﺓ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"( )(١
0
0
ﻗﻮﻟﻪ] :ﻟﻠﻔﺎﺻﻠﺔ[ ﺃﻱ :ﺍﻟﱵ ﻫﻲ ﻗﻮﻟﻪ½ :ﺇﱃ ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ¼ ﻓﻬﻲ ﻋﻠﻰ ﺍﳌﻴﻢ ﻓﻴﻬﻤﺎ ﻭﺇﳕﺎ ﻋﱪ ﺑﺎﻟﻔﺎﺻﻠﺔ ﺩﻭﻥ ﺍﻟﺴﺠﻊ ﺃﺧﺬﺍ ﻣﻦ )(٢
ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿:ﻓﹸﺼﻠﹶﺖ ﺁﻳﺎﺗ ﻪ﴾]ﺣﻢ ﺍﻟﺴﺠﺪﺓ") .[٣ :ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻟﻠﺘﺤﻘﻴﻖ[ ﻭﻗﻴﻞ ﻟﻠﺘﻜﺜﲑ ﻭﻫﻮ ﺑﺎﻟﻨﻈﺮ ﻟﻔﻌﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻟﺮﺅﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺧﻄﺎﺏ ﺗﻮﺩﺩ. )(٣
)"ﺻﺎﻭﻱ" ،ﺭﻭﺡ(
ﻗﻮﻟﻪ] :ﺗﺼﺮﻑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣِﻦ ½ﻗﹶﻠﹶﺐ ﺍﻟﺸﻲﺀَ¼ ﺣﻮﻟﻪ ﻋﻦ ﻭﺟﻬﻪ ﻭﺣﺎﻟﺘﻪ ،ﻻ ﻣِﻦ ½ﺟﻌﻞ ﺃﹶﻋﻼﻩ ﺃﺳﻔﻠﹶﻪ¼] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺍﻟﻜﻌﺒﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻘﺒﻠﺔ ﻫﻲ ﺍﻟﻜﻌﺒﺔ ﻋﻠﻰ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻧﻌﻘﺪ ﻋﻠﻴﻪ ﺇﲨـﺎﻉ ﺍﻷﻣـﺔ ﻟﻜـﻦ ﺫﻛـﺮ )(٥
ﺍﳌﺴﺠﺪ ﺍﻟﺬﻱ ﻫﻮ ﳏﻴﻂ ﺑﺎﻟﻜﻌﺒﺔ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﻭﺇﱃ ﺟﻬﺘﻬﺎ ،ﺍﻷﻭﻝ ﻟﻠﻘﺮﻳﺐ ﻭﺍﻟﺜﺎﱐ ﻟﻠﺒﻌﻴﺪ ﻷﻥ ﺍﻟﺘﻜﻠﻴﻒ
ﲝﺴﺐ ﺍﻟﻮﺳﻊ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﲢﺒﻬﺎ[ ﺃﻱ :ﲝﺴﺐ ﺍﻟﻄﺒﻊ ﻭﺇﻻ ﻓﻬﻮ ﳛﺐ ﺃﻭﺍﻣﺮ ﺍﷲ ﻣﻄﻠﻘﺎ ﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻮﺍﻓﻘﺔ ﻟﻠﻄﺒﻊ ﻛﺎﻧﺖ ﺃﺣﺐ ﻭﻫﺬﺍ ﻭﻋﺪ ﻣﻦ )(٦
ﺍﷲ ﻋﺰﻭﺟﻞ ﻟﻪ ﲟﺎ ﳛﺒﻪ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺷﻄﺮﻩ[ ﻗﺪ ﻳﺴﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﻔﺮﺽ ﻟﻠﻐﺎﺋﺐ ﺇﺻﺎﺑﺔ ﺍﳉﻬﺔ ﻻ ﺍﻟﻌﲔ" ) .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﻴﻬﻮﺩ ﻗﺒﻠﺔ ...ﺇﱁ[ ﻫﺬﺍ ﳑﺎ ﻳﺆﻳﺪ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـ½ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻜﺘﺎﺏ¼ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﻗﺒﻠﺔ ﺍﻟﻴﻬﻮﺩ ﺑﻴﺖ ﺍﳌﻘﺪﺱ )(٨
ﻭﻗﺒﻠﺔ ﺍﻟﻨﺼﺎﺭﻯ ﻣﻄﻠﻊ ﺍﻟﺸﻤﺲ") .ﺻﺎﻭﻱ" ،ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﻭﻟﺌﻦ ﺍﺗﺒﻌﺖ[ ﺍﳋﻄﺎﺏ ﻟﻪ ﻭﺍﳌﺮﺍﺩ ﻏﲑﻩ ﳌﺰﻳﺪ ﺍﻟﺰﺟﺮ) .ﻛﱰ ﺍﻹﳝﺎﻥ" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٩
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ۘ﴾﴾ِ َ ﴿.
?ﻭﻗﻴﻞ ﺍﻟﻀﻤﲑ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻘﺮﺁﻥ١٢ .ﻙ
ﻌﺮﻓﻮﻧـ ٗ ﴾ أي ﳏﻤـﺪا ﴿ َ َ ﻳﻦ َﺗ ْـﻨٰ ُ ُﻢ ا ْ ﻜ ٰ َ اذا ﴾ إن اﺗﺒﻌـﺘﻬﻢ ﻓﺮﺿـﺎ ﴿ ِ َ
ﻭﻗﻒ ﻻﺯﻡ
)(٢
ﻛﻤـﺎ َ ْ ِ ُ ْ َ
ﻌﺮﻓـﻮن ِﺘـﺐ َ ْ ِ ُ ْ َ اﻟـﺬ ْ َ ﻟﻤـﻦ ِ ِ
اﻟﻈﻠﻤـ ْ َ ﴿۱۴۵ )(١
ًِ
اﺑﻨﺎء ُ ْﻢ﴾ ﺑﻨﻌﺘﻪ ﰲ ﻛﺘﺒﻬﻢ )،(٣ﻗﺎل اﺑﻦ ﺳﻼم :ﻟﻘﺪ ﻋﺮﻓﺘﻪ ﺣﲔ رأﻳﺘﻪ ﻛﻤﺎ أﻋﺮف اﺑﲏ ،وﻣﻌـﺮﻓﱵ) (٤ﳌﺤﻤـﺪ أﺷـﺪ ﴿ َو ِان َ َْٓ َ
ﻓﻼ َ ُ ْ َ ﻣﻨ ُ ْﻢ َ َ ْ ُ ُ ْ َ
ﻭﻗﻒ ﻣﱰﻝ
ﻣـﻦﺗﻜـﻮﻧﻦ ِ َ اﻟﺤﻖ ﴾١٢ﻛﺎﺋﻦ ﴿ ِ ْ
ﻣﻦ رﺑ َ َ َ اﻟﺬي أﻧﺖ ﻋﻠﻴﻪ ﴿ َ ْ َ
=ﺧﱪ.
َﻤﻮن ﴿ ﴾﴾۱۴۶ﻫﺬا
= ﻣﺒﺘﺪﺃ١٢ .
ﻟﻴﻜﺘﻤﻮن ْ َ
اﻟﺤﻖ ﴾ ﻧﻌﺘﻪ ﴿ َو ُ ْﻢ َ ْﻌﻠ ُ ْ َ َ ِ ْ ًﻘﺎ ْ
ﻳﻦ ﴿ ﴾﴾۱۴۷اﻟﺸﺎﻛﲔ ﻓﻴﻪ أي ﻣﻦ ﻫﺬا اﻟﻨﻮع ،ﻓﻬﻮ أﺑﻠﻎ ﻣﻦ أن ﻻ ﲤﺘـﺮ﴿ َو ﻟ ِ ُ ٍ ّﻞ ﴾ ﻣﻦ اﻷﻣﻢ ﴿ ْ
وﺟ َ ٌﺔ ﴾ ﻗﺒﻠﺔ)َ ُ ﴿ (٦ﻮ اﻟﻤﻤ َ ِ ْ َ
ُْْ
ﻉ
)(٥ ﻉ
=ﺃﻱ ﻻ ﺗﺸﻚ١٢ .ﻙ
ﻳﻦ َﻣﺎ َ ُ ْ ُ ْ
ﺗﻜﻮﻧﻮا ت ﴾ ﺑﺎدروا إﱃ اﻟﻄﺎﻋﺎت وﻗﺒﻮﳍﺎ ﴿اَ ْ َ ﻓﺎﺳ َ ِ ُﺒﻘﻮا ْ َ
اﻟﺨ ْ ٰ ِ ﻣﻮﻟﻴ َ ﺎ ) ﴾(٧وﺟﻬﻪ ﰲ ﺻﻼﺗﻪ وﰲ ﻗﺮاءة ﻣ ّ
ﻮﻻﻫﺎ ﴿ َ ْ َُ ْ
)(١٠ )(٩ )(٨
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﺗﺒﻌﺘﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺇﺫﺍ ﻫﺎﻫﻨﺎ ﺟﻮﺍﺏ ﻭﺟﺰﺍﺀ ﻟــ½ﺇﻥ¼ ﻣﻘـﺪﺭﺓ ﻋﻠـﻰ ﻣـﺎ ﻫـﻮ ﺍﻷﻛﺜـﺮ ﰲ ﺍﺳـﺘﻌﻤﺎﻟﻪ ﻭﺗـﺴﻤﻰ ﺑــ½ﺇﺫﺍ¼ )(١
ﺍﳉﺰﺍﺋﻴﺔ ﻭﺍﳉﻮﺍﺑﻴﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﻳﻌﺮﻓﻮﻥ ...ﺇﱁ[ ﻓﺈﻥ ﻗﻴﻞ :ﱂ ﱂ ﻳﻘﻞ ﻛﻤﺎ ﻳﻌﺮﻓﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻊ ﺃﻥ ﻣﻌﺮﻓﺔ ﺍﻟﺸﺨﺺ ﻧﻔﺴﻪ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﻣﻌﺮﻓﺔ )(٢
ﺳﺎﺋﺮ ﺍﻷﺷﻴﺎﺀ ﻓﺎﳉﻮﺍﺏ ﻣﺎ ﻗﺎﻝ ﺍﻟﺮﺍﻏﺐ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻌﺮﻑ ﻧﻔﺴﻪ ﺇﻻ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﺑﺮﻫﺔ ﻣﻦ ﺩﻫﺮﻩ ﻭﻳﻌﺮﻑ ﻭﻟﺪﻩ ﻣﻦ ﺣﲔ
ﻭﺟﻮﺩﻩ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﰲ ﻛﺘﺒﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻟﻴﺲ ﻣﻌﺮﻓﺘﻬﻢ ﺍﻟﺮﺳﻮﻝﹶ ﻣﻦ ﺣﻴﺚ ﺫﺍﺗﻪ ﻭﻧﺴﺒﻪ ﺍﻟﺸﺮﻳﻒ ﺑﻞ ﺍﳌﻌﺮﻓـﺔ ﺑﺄﻭﺻـﺎﻓﻪ ﺍﳌﻨﻌﻮﺗـﺔ )(٣
ﰲ ﻛﺘﺒﻬﻢ .ﻭﻣﻦ ﲨﻠﺘﻬﺎ ﺻﻼﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﻟﻘﺒﻠﺘﲔ] .ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﻭﻣﻌﺮﻓﱵ ...ﺇﱁ[ ﺳﺌﻞ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ ﻷﻥ ﻣﻌﺮﻓﱵ ﺑﺎﺑﲏ ﻇﻨﻴﺔ ﻷﻧﻪ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻏﲑﻱ ﻭﺃﻣﺎ ﻣﻌﺮﻓﱵ ﺑﺴﻴﺪﻧﺎ )(٤
ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﻲ ﻋﻦ ﺍﷲ ﻋﺰﻭﺟﻞ ﻭﺃﻱ ﺧﱪ ﺃﺻﺪﻕ ﻣﻦ ﺧﱪ ﺍﷲ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﻼ ﺗﻜﻮﻧﻦ ﻣﻦ ﺍﳌﻤﺘﺮﻳﻦ[ ﻫﺬﺍ ﺧﻄﺎﺏ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﳌﻘﺼﻮﺩ ﺧﻄﺎﺏ ﺃﻣﺘﻪ) .ﻛﱰ ﺍﻹﳝﺎﻥ"،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٥
ﻗﻮﻟﻪ] :ﻗﺒﻠﺔ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﻭِﺟﻬﺔ¼ ﺍﺳﻢ ﻟﻠﻤﻜﺎﻥ ﻓﺜﺒﻮﺕ ﺍﻟﻮﺍﻭ ﻗﻴﺎﺳﻲ ﻭﺃﻣﺎ ﺇﻥ ﺃﺭﻳﺪ ـﺎ ﺍﳌﻌـﲎ ﺍﳌـﺼﺪﺭﻱ ﻓﺜﺒـﻮﺕ ﺍﻟـﻮﺍﻭ )(٦
ﻏﲑ ﻗﻴﺎﺳﻲ ﻋﻠﻰ ﺣﺪ ﻋﺪﺓ ﻭﺭﻗﺔ ﻭﺇﳕﺎ ﺛﺒﺘﺖ ﺍﻟﻮﺍﻭ ﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﺍﻷﺻﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻮﻟﻴﻬﺎ[ ﺍﺳﻢ ﻓﺎﻋﻞ ﻓﺎﻋﻠﻪ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻔﺮﻳﻖ ﻭﺍﳍﺎﺀ ﻣﻔﻌﻮﻝ ﺃﻭﻝ ﻭﻗﻮﻝ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ½ :ﻭﺟﻬﻪ¼ ﻣﻔﻌﻮﻝ ﺛﺎﻥ. )(٧
)"ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﻮ ﱠﻻﻫﺎ[ ﺃﻱ :ﺑﺼﻴﻐﺔ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻭﺍﳌﻌﲎ ﻣﻮﺟﻪ ﺇﻟﻴﻬﺎ") .ﺻﺎﻭﻱ"( )(٨
ﻗﻮﻟﻪ] :ﺍﳋﲑﺍﺕ[ ﻣﻨﺼﻮﺏ ﺑﱰﻉ ﺍﳋﺎﻓﺾ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴﺮ") .ﲨﻞ"( )(٩
ﻗﻮﻟﻪ] :ﺑﺎﺩﺭﻭﺍ ﺇﱃ ﺍﻟﻄﺎﻋﺎﺕ[ ﻗﺎﻝ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﻜﺒﲑ ﺃﺑﻮ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴﺎﺱ ﺍﻟﻌﻄﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺿﻮﻱ ﺣﻔﻈﻪ ﺍﷲ )(١٠
ﺗﻌﺎﱃ :ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ! ﺑﺎﺩﺭﻭﺍ ﺩﺍﺋﻤﺎﹰ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺎﺕ ﻣﻦ ﻗﺒﻞ ﺃﻻ ﲡﺪﻭﺍ ﺇﻟﻴﻬﺎ ﺳﺒﻴﻼ ﻭﺗﻮﺑﻮﺍ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺗﻮﺑﺔﹰ ﻧﺼﻮﺣﺎﹰ ﻣﻦ
ﻗﺒﻞ ﺃﻥ ﻳﻔﺠﺄﻛﻢ ﺍﻷﺟﻞ ﻭﺳﺎﻓﺮﻭﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻣﻊ ﻗﻮﺍﻓﻞ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﷲ ﺇﺫ ﺑﻪ ﻳﺘﻮﻟﹼﺪ ﺍﻟﻔﻜﺮ ﰱ ﺍﻟﺘﺄﻫﺐ ﻟﻠﻤﻮﺕ ﻭﻗﺪ ﻳﺘﺴﺒﺐ
ﺍﻟﺴﻔﺮ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺇﱃ ﺍﻟﻨﺠﺎﺓ" .ﺍﶈﺎﺿﺮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ" ،ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﺻـ ،٣٥ﺍﻟﺮﺳﺎﻟﺔ "ﻫﻮﻝ ﺍﻟﺼﺮﺍﻁ" .ﻗﺎﻝ ﰲ ﻣﻮﺿﻊ
ﺁﺧﺮ :ﻓﻴﺘﺄﻛﺪ ﻋﻠﻰ ﻛﻞ ﻣﺆﻣﻦ ﺃﻥ ﳛﺮﺹ ﻋﻠﻰ ﺍﻻﺯﺩﻳﺎﺩ ﰲ ﺍﻟﻨﻮﺍﻓﻞ ﻭﺍﻟﺴﻨﻦ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺍﻟﺼﺪﻗﺎﺕ ﻣﻊ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﳌﻔﺮﻭﺿﺔ؛
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ﺟﺖ﴾ وﻣﻦ َ ْ ُ
ﺣﻴﺚ َ َ ْ َ اﷲ َﻋ ٰ ُﻞ َ ْ ٍء َ ِ ْ ٌ
ﻗﺪﻳﺮ ﴿ْ ِ َ ﴾۱۴۸ ﺟﻤﻴﻌﺎ ﴾ ﳚﻤﻌﻜﻢ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻓﻴﺠﺎزﻳﻜﻢ ﺑﺄﻋﻤﺎﻟﻜﻢ ﴿ ِان َ ﺑﻜﻢ اﷲُ َ ِ ْ ًﻳﺎت ِ ُ ُ
َْ ِ
)(١
?ﺃﻱ ﺍﳌﺄﻣﻮﺭ ﺑﻪ ﻭﻫﻮ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻜﻌﺒﺔ١٢ .ﻙ
ﻌﻤﻠﻮن ﴿ ﴾﴾۱۴۹ﺑﺎﻟﺘﺎء واﻟﻴﺎء ﺗﻘﺪم ﻐﺎﻓﻞ َﻋﻤﺎ َ ْ َ ُ ْ َ
وﻣﺎ اﷲُ ِ َ ِ ٍ ﻣﻦ رﺑ َ ؕ َ َ ﻟﻠﺤﻖ ِ ْ امؕ َ ِ
واﻧ ٗ َ ْ َ وﺟ َ َ َﺷ ْ َ ْ َ ْ ِ ِ
اﻟﻤﺴﺠﺪ ْاﻟ َ َ ِ ﻟﺴﻔﺮ ﴿ َ َﻓﻮل َ ْ
وﺣﻴﺚ َﻣﺎ ُ ْ ُ ْ
ﻛﻨﺘﻢ امؕ َ َ ْ ُ وﺟ َ َ َﺷ ْ َ ْ َ ْ ِ
اﻟﻤﺴﺠﺪِ اﻟْ َ َ ِ ﺟﺖ َ َﻓﻮل َ ْ
ﺣﻴﺚ َ َ ْ َ ﻣﺜﻠﻪ وﻛﺮره ﻟﺒﻴﺎن ﺗﺴﺎوي ﺣﻜﻢ اﻟﺴﻔﺮ وﻏﲑهْ ِ َ ﴿ .
وﻣﻦ َ ْ ُ )(٢
?ﻋﻠﺔ ﻟﻘﻮﻟﻪ ﻓﻮﻟﻮﺍ١٢ .ﻙ
ﻷﻧﻪ ﻣﻦ ﺃﻓﻀﻞ ﺍﳌﹸﻨﺠﻴﺎﺕ ﻭﺃﺟﻞﹼ ﺍﻟﻘﺮﺑﺎﺕ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﳛﺬﺭ ﻣﻦ ﺃﻥ ﳛﺘﻘﺮ ﺷﻴﺌﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺎﺕ ﻷﻥ ﺍﻟﻘﻠﻴﻞ ﻣﻊ ﺍﻹﺧﻼﺹ
ﺳﺒﺐ ﺍﻟﻔﻼﺡ ﻭﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﻧﻘﻞ ﺳﻴﺪﻧﺎ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺘﺎﱐ ﺭﲪﻪ ﺍﷲ
ﺗﻌﺎﱃ :ﺭﺃﻳﺖ ﺍﳉﻨﻴﺪ ﰲ ﺍﳌﻨﺎﻡ ،ﻓﻘﻠﺖ ﻟﻪ :ﻣﺎ ﻓﻌﻞ ﺍﷲ ﺑﻚ ؟ ﻗﺎﻝ :ﻃﺎﺣﺖ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ ﻭﺫﻫﺒﺖ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﻣﺎﺣﺼﻠﻨﺎ ﺇﻻ
ﻋﻠﻰ ﺭﻛﻌﺘﲔ ﻛﻨﺎ ﻧﺼﻠﹼﻴﻬﻤﺎ ﰲ ﺍﻟﻠﻴﻞ") .ﺍﶈﺎﺿﺮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ" ،ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﺻـ ،٢١٤ﺍﻟﺮﺳﺎﻟﺔ "ﻧﺪﺍﺀ ﺍﻟﻨﻬﺮ"(
ﻗﻮﻟﻪ] :ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﻫﻮ ﺍﻹﺗﻴﺎﻥ ﻟﻠﺠﺰﺍﺀ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﳉﻤﻠﺔ ﺍﻟﻘِﺮﺍﻧﻴﺔ ﻣﻌﻠﱠﻠﺔ ﳌﺎ ﻗﺒﻠﻬﺎ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺗﻘ ﺪﻡ ﻣﺜﻠﻪ[ ﺃﻱ :ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﻫﻮ ﻗﻮﻟﻪ ﺳﺎﺑﻘﺎ ﴿ﻓﹶﻠﹶﻨﻮﻟﱢﻴﻨﻚ ﻗِﺒﻠﹶﺔﹰ ﺗﺮﺿﺎﻫﺎ ﻓﹶﻮﻝﱢ ﻭﺟﻬﻚ ﺷﻄﹾﺮ ﺍﻟﹾﻤﺴِ
ﺠﺪِ ﺍﻟﹾﺤﺮﺍﻡِ﴾]ﺍﻟﺒﻘﺮﺓ: )(٢
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[١٤٤ﻭﻗﻮﻟﻪ½ :ﻭﻛﺮﺭﻩ¼ ﺃﻱ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ ﻓﺎﻟﻀﻤﲑﺍﻥ ﻟﻪ ،ﻭﺑﻌﻀﻬﻢ ﻗﺎﻝ :ﺍﻷﻭﻝ ﻣﻨﻬﻤﺎ ﺭﺍﺟﻊ ﻟﻜﻮﻧﻪ ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﻴﺎﺀ ﻭﺍﻟﺜﺎﱐ
ﻟﻠﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻛﺮﺭﻩ ﻟﻠﺘﺄﻛﻴﺪ[ ﻓﺈﻥ ﻗﻠﺖ ﻫﻞ ﰲ ﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ ﻓﺎﺋﺪﺓ ﻓﺎﳉﻮﺍﺏ ﻓﻴﻪ ﻓﺎﺋﺪﺓ ﻋﻈﻴﻤﺔ ﻭﻫﻲ ﺃﻥ ﻫﺬﻩ ﺍﻟﻮﺍﻗﻌﺔ ﺃﻭﻝ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ )(٣
ﻇﻬﺮ ﻓﻴﻬﺎ ﺍﻟﻨﺴﺦ ﰲ ﺷﺮﻋﻨﺎ ﻓﺄﻭﻝ ﻣﺎ ﻧﺴﺦ ﻫﻮ ﺍﻟﻘﺒﻠﺔ ﻓﺪﻋﺖ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻟﺘﻜﺮﺍﺭ ﻷﺟﻞ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺍﻟﺘﻘﺮﻳﺮ ﻭﺇﺯﺍﻟﺔ ﺍﻟﺸﺒﻬﺔ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺍﻟﻴﻬﻮﺩ ﺃﻭﺍﳌﺸﺮﻛﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ") .ﲨﻞ"( )(٤
ﻗﻮﻟﻪ] :ﳎﺎﺩﻟﺔ[ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﲝﺠﺔ ﰲ ﺍﻟﻮﺍﻗﻊ ﻭﺇﳕﺎ ﻳﺴﻤﻰ ﺣﺠﺔ؛ ﻷﻢ ﻳﺴﻮﻗﻮﺎ ﻣﺴﺎﻗﻬﺎ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺑﺎﻟﻌﻨﺎﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﻭﻫﻮ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺸﺮﻛﻮﻥ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﺍﻟـﺸﺎﺭﺡ ﻓﺎﺳـﺘﺜﻨﺎﺀ )(٦
ﺍﻟﻈﺎﳌﲔ ﻣﻨﻬﻢ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﺸﻲﺀ ﻣﻦ ﻧﻔﺴﻪ؛ ﻷﻥ ﺫﻟﻚ ﺍﻟﻨﺎﺱ ﺃﻳﻀﺎ ﻇﺎﳌﻮﻥ ﺑﻞ ﻳﻠﺰﻡ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﻌﺎﻡ ﻣﻦ ﺍﳋـﺎﺹ؛ ﻷﻥ ﺍﻟﻈـﺎﳌﲔ ﻋـﺎﻡ
ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﳌﺸﺮﻛﲔ ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺍﳌﻌﺎﻧـﺪﻭﻥ ﻣﻨـﻬﻢ ﻭﺍﳌﻌﺎﻧـﺪﻭﻥ ﻣـﻦ ﺍﻟﻴﻬـﻮﺩ ﻭﺍﳌـﺸﺮﻛﲔ
ﺑﻌﺾ ﻣﻨﻬﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺈﻢ ﻳﻘﻮﻟﻮﻥ[ ﺃﻱ :ﺍﻟﻴﻬﻮﺩ ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﳊﹸﺠﺞ ﺃﺭﺑﻊ ،ﻟﻠﻴﻬﻮﺩ ﺣﺠﺘﺎﻥ ﻭﻟﻠﻤﺸﺮﻛﲔ ﻛﺬﻟﻚ ،ﺃﻣﺎ ﺣﺠﺔ ﺍﻟﻴﻬﻮﺩ ﻓﻬﻲ: )(٧
ﻣﺎ ﻟﻪ ﻳﺼﻠﻲ ﻟﻘﺒﻠﺘﻨﺎ ﻭﻻ ﻳﺘﺒﻊ ﺩﻳﻨﻨﺎ ؟ ﻭﺃﻣﺎ ﺣﺠﺔ ﺍﳌﺸﺮﻛﲔ ﻓﻬﻲ :ﻳﺪﻋﻲ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﳜﺎﻟﻒ ﻗﺒﻠﺘﻪ،
ﻭﻫﺎﺗﺎﻥ ﺍﳊﺠﺘﺎﻥ ﻗﺪ ﺍﻧﻘﻄﻌﺘﺎ ﻭﺑﻘﻴﺖ ﺣﺠﺔ ﻟﻜﻞ ،ﺃﻣﺎ ﺣﺠﺔ ﺍﻟﻴﻬﻮﺩ ﻓﻘﻮﳍﻢ :ﻣﺎ ﲢﻮﻝ ﺇﻟﻴﻬﺎ ﺇﻻ ﻣﻴﻼ ﻟﺪﻳﻦ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻣﺎ ﺣﺠﺔ
ﺍﳌﺸﺮﻛﲔ ﻓﻘﻮﳍﻢ :ﱂ ﻳﺰﻝ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺣﲑﺓ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
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ﺗﺨـﺸﻮ ُ ْﻢ ﴾ ﲣـﺎﻓﻮا ﺟـﺪاﳍﻢ ﰲ اﻟﺘـﻮﱄ إﻟﻴﻬـﺎ ﴿ َ ْ َ ْ
واﺧـﺸﻮ ِ ْ ﴾ ﺑﺎﻣﺘﺜـﺎل ﻓـﻼ َ ْ َ ْﻳﻜﻮن ﻷﺣﺪ) (١ﻋﻠﻴﻜﻢ ﻛﻼم إ ّﻻ ﻛﻼم ﻫﺆﻻء ﴿ َ َ
َﻴﻜﻢ﴾ ﺑﺎﳍﺪاﻳﺔ إﱃ ﻣﻌﺎﻟﻢ دﻳﻨﻜﻢ ﴿ َ َ َ ُ ْ
وﻟﻌﻠﻜﻢ َﺗ ْ َ ُ ْ َ
ﺘﺪون ﴿ ﴾﴾۱۵۰إﱃ ﻌﻤ ِ ْ َﻋﻠ ْ ُ ْ
وﻻﺗﻢ﴾ ﻋﻄﻒ ﻋ ﻟﺌﻼ ﻳﻜﻮن﴿ ِ ْ َ أﻣﺮي ﴿ َ ِ ُ ِ
)(٣ )(٢
اﳊﺪﻳﺚ ﻋﻦ اﷲ ½ﻣﻦ ذﻛﺮﱐ ﰲ ﻧﻔﺴﻪ ذﻛﺮﺗﻪ ﰲ ﻧﻔـﺴﻲ وﻣـﻦ ذﻛـﺮﱐ ﰲ ﻣـﻸ ذﻛﺮﺗـﻪ ﰲ ﻣـﻸ ﺧـﲑ ﻣـﻦ ﻣﻠﺌـﻪ ¼
?ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ١٢ .
أﺟﺎزﻳﻜﻢ)،(٦وﰲ
ﻗﻮﻟﻪ] :ﻻ ﻳﻜﻮﻥ ﻷﺣﺪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺠﺔ ﺍﻻﻋﺘﺮﺍﺽ ﻭﺍﺎﺩﻟـﺔ ﻻ ﺍﳊﺠـﺔ ﺣﻘﻴﻘـﺔ ﻭﺍﺎﺩﻟـﺔ ﺍﻟﺒﺎﻃﻠـﺔ ﻗـﺪ ﺗـﺴﻤﻰ )(١
ﺣﺠﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻷﰎ ...ﺇﱁ[ ﺇﻥ ﻗﻠﺖ ﺃﻥ ﻣﻘﺘﻀﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥﹼ ﺍﻟﻨﻌﻤﺔ ﲤﺖ ﺍﻵﻥ ﻭﻣﻘﺘﻀﻰ ﻣﺎ ﻳﺄﰐ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ: )(٢
﴿ﺍﻟﹾﻴﻮﻡ ﺃﹶﻛﹾﻤ ﹾﻠﺖ ﻟﹶﻜﹸﻢ ﺩِﻳﻨﻜﹸﻢ ﻭﺃﹶﺗﻤ ﻤﺖ ﻋﻠﹶﻴﻜﹸﻢ ﻧِﻌﻤﺘِﻲ﴾]ﺍﳌﺎﺋﺪﺓ [٣ :ﺃﺎ ﱂ ﺗﺘﻢ ﺇﻻ ﺣﲔ ﻧﺰﻭﳍﺎ ﻭﻫﻮ ﻳﻮﻡ ﻋﺮﻓﺔ ﰲ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ
ﺃﺟﻴﺐ ﺑﺄﻥ ﺍﻟﻨﻌﻤﺔ ﻣﻘﻮﻟﺔ ﺑﺎﻟﺘﺸﻜﻴﻚ ﻓﺎﳌﺮﺍﺩ ﺎ ﻫﻨﺎ ﺍﺳﺘﻘﺒﺎﻝ ﺍﻷﺷﺮﻑ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻜﻌﺒﺔ ﻭﺍﳌﺮﺍﺩ ﺎ ﻫﻨﺎ ﺍﻟﺪﻳﻦ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﺎﳍﺪﺍﻳﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺘﻤﻢ ﺑﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
0
0
ﻗﻮﻟﻪ] :ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻷﺣﻜﺎﻡ[ ﺃﻱ :ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻻ ﲢﺼﻰ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ½ :ﻟﻮ ﺃﺭﺩﺕ ﺃﻥ )(٤
ﺃﻭﻗﺮ ﻣﻦ ﺍﻟﻔﺎﲢﺔ ﲪﻞ ﺳﺒﻌﲔ ﺑﻌﲑﺍ ﻟﻔﻌﻠﺖ ¼ﻭﻣﻦ ﻣﻌﻨﺎﻩ ﻣﺎ ﻗﺎﻝ ﺍﳋﻮﺍﺹ½ :ﳑﺎ ﻣﻦ ﺍﷲ ﺑﻪ ﻋﻠﻲ ﺃﻥ ﺃﻋﻄﺎﱐ ﻣﺌﺔ ﺃﻟﻒ ﻋﻠﻢ،
ﻭﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﺃﻟﻔﺎ ﻣﻦ ﻋﻠﻮﻡ ﺍﻟﻔﺎﲢﺔ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﺎﺫﻛﺮﻭﱐ ...ﺇﱁ[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻛﺮ ﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﻠﺴﺎﻥ ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻠﺐ ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺎﳉﻮﺍﺭﺡ )(٥
ﻓﺬﻛﺮﻫﻢ ﺇﻳﺎﻩ ﺑﺎﻟﻠﺴﺎﻥ ﺃﻥ ﳛﻤﺪﻭﻩ ﻭﻳﺴﺒﺤﻮﻩ ﻭﳝﺠﺪﻭﻩ ﻭﻳﻘﺮﺅﻭﺍ ﻛﺘﺎﺑﻪ ﻭﺫﻛﺮﻫﻢ ﺇﻳﺎﻩ ﺑﻘﻠﻮﻢ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﺃﺣﺪﻫﺎ ﺃﻥ
ﻳﺘﻔﻜﺮﻭﺍ ﰲ ﺍﻟﺪﻻﺋﻞ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ ﻭﻳﺘﻔﻜﺮﻭﺍ ﰲ ﺍﳉﻮﺍﺏ ﻋﻦ ﺍﻟﺸﺒﻪ ﺍﻟﻌﺎﺭﺿﺔ ﰲ ﻣﻠﻚ ﺍﷲ ﻭﺛﺎﻧﻴﻬﺎ ﺃﻥ ﻳﺘﻔﻜﺮﻭﺍ ﰲ
ﺍﻟﺪﻻﺋﻞ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﻛﻴﻔﻴﺔ ﺗﻜﺎﻟﻴﻔﻪ ﻭﺃﺣﻜﺎﻣﻪ ﻭﺃﻭﺍﻣﺮﻩ ﻭﻧﻮﺍﻫﻴﻪ ﻭﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ ﻓﺈﺫﺍ ﻋﺮﻓﻮﺍ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻜﻠﻴﻒ ﻭﻋﺮﻓﻮﺍ ﻣﺎ ﰲ ﺍﻟﻔﻌﻞ ﻣﻦ
ﺍﻟﻮﻋﺪ ﻭﰲ ﺍﻟﺘﺮﻙ ﻣﻦ ﺍﻟﻮﻋﻴﺪ ﺳﻬﻞ ﻋﻠﻴﻬﻢ ﺍﻟﻔﻌﻞ ﻭﺛﺎﻟﺜﻬﺎ ﺃﻥ ﻳﺘﻔﻜﺮﻭﺍ ﰲ ﺃﺳﺮﺍﺭ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﻳﺼﲑ ﻛﻞ ﺫﺭﺓ ﻣﻦ ﺫﺭﺍﺕ
ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﺎﳌﺮﺁﺓ ﺍﻠﻮﺓ ﺍﶈﺎﺫﻳﺔ ﻟﻌﺎﱂ ﺍﻟﻘﺪﺱ ﻓﺈﺫﺍ ﻧﻈﺮ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻬﺎ ﺍﻧﻌﻜﺲ ﺷﻌﺎﻉ ﺑﺼﺮﻩ ﻣﻨﻬﺎ ﺇﱃ ﻋﺎﱂ ﺍﳉﻼﻝ ﻭﻫﺬﺍ ﺍﳌﻘﺎﻡ
ﻣﻘﺎﻡ ﻻ ﺎﻳﺔ ﻟﻪ ﻭﺃﻣﺎ ﺫﻛﺮﻫﻢ ﺇﻳﺎﻩ ﺗﻌﺎﱃ ﲜﻮﺍﺭﺣﻬﻢ ﻓﻬﻮ ﺃﻥ ﺗﻜﻮﻥ ﺟﻮﺍﺭﺣﻬﻢ ﻣﺴﺘﻐﺮﻗﺔ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺃﻣﺮﻭﺍ ﺎ ﻭﺧﺎﻟﻴﺔ ﻋﻦ
ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﻮﺍ ﻋﻨﻬﺎ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﲰﻰ ﺍﷲ ﻋﺰﻭﺟﻞ ﺍﻟﺼﻼﺓ ﺫﻛﺮﺍﹰ ﺑﻘﻮﻟﻪ﴿:ﻓﹶﺎﺳﻌﻮﺍ ﺇِﻟﹶﻰ ﺫِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ﴾]ﺍﳉﻤﻌﺔ .[٩ :ﻓﺼﺎﺭ
ﺍﻷﻣﺮ ﺑﻘﻮﻟﻪ﴿ :ﺍﺫﹾﻛﹸﺮﻭﻧِﻲ﴾]ﺍﻟﺒﻘﺮﺓ [١٥٢ :ﻣﺘﻀﻤﻨﺎ ﳉﻤﻴﻊ ﺍﻟﻄﺎﻋﺎﺕ ﻭﳍﺬﺍ ﺫﻛﺮ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ½ﺍﺫﻛﺮﻭﱐ
ﺑﻄﺎﻋﱵ¼ ﻓﺄﹶﲨﻠﹶﻪ ﺣﱴ ﻳﺪﺧﻞ ﻓﻴﻪ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻛﺮ ﻭﺃﻗﺴﺎﻣﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺃﺟﺎﺯﻳﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺫﻛﺮ ﺍﷲ ﻛﻨﺎﻳﺔ ﻋﻦ ﺛﻮﺍﺏ ﻭﺣـﺴﻦ ﻣـﺂﺏ؛ ﻷﻧـﻪ ﻧﺘﻴﺠﺘـﻪ ﻭﻣﻨـﺸﺆﻩ ﺃﻭ ﻋـﱪ ﻋـﻦ ﺫﻟـﻚ ﺑﺎﻟـﺬﻛﺮ )(٦
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?ﻭﻗﻴﻞ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺸﻜﺮ١٢ .
ﻉ اﺳﺘﻌِ ْ ُ ْﻨﻮا ﴾ ﻋ اﻵﺧﺮة)ِ ﴿ (١ﺑﺎﻟﺼ ْ ِ﴾ ﻳﻦ َ ُ
ﻣﻨﻮا ْ َ ون ﴿ ﴾﴾۱۵۲ﺑﺎﳌﻌﺼﻴﺔَ ﴿ .ﻳﺎﻳ َ ﺎ ِ
اﻟﺬ ْ َ وﻻ َ ْ
ﺗﻜ ُ ُ ْ ِ ﴿َ ْ
واﺷ ُ ُ ْوا ِ ْ ﴾ ﻧﻌﻤﱵ ﺑﺎﻟﻄﺎﻋﺔ ﴿ َ َ
?ﺃﻱ ﺛﻘﻠﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻔﺲ١٢ . ?ﺍﳌﺼﻴﺒﺔ١٢ .
ﻳﻦ ﴿ ﴾﴾۱۵۳ﺑـﺎﻟﻌﻮن)َ َ ﴿ (٤
وﻻ ﻋ اﻟﻄﺎﻋﺔ واﻟﺒﻼء ﴿ َوا ﻟﺼﻠ ٰﻮة ِ﴾ﺧﺼﻬﺎ ﺑﺎﻟـﺬﻛﺮ ﻟﺘﻜﺮرﻫـﺎ وﻋﻈﻤﻬـﺎ ﴿ ِان َ
اﷲ َﻣـ َﻊ اﻟـﺼ ِ ِ ْ َ
)(٣ )(٢
8ﻛﺎﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ١٢ .
اﺣﻴﺎء﴾) (٧أرواﺣﻬﻢ ﰲ ﺣﻮاﺻﻞ ﻃﻴﻮر ﺧﻀﺮ ﺗـﺴﺮح ﰲ ﺑﻞ﴾ ﻫﻢ ﴿ َ ْ َ ٓ ٌ
اﻣﻮاتؕ َ ْﻴﻞ اﷲِ ﴾ ﻫﻢ ﴿ َ ْ َ ٌ
)(٦
ﻟﻤﻦ ْ َ ُ
ﻘﺘﻞ ِ ْ َﺳ ِ ْ ِ َ ُُْْ
ﻘﻮﻟﻮا ِ َ ْ
)(٥
وﻟﻨﺒﻠﻮﻧﻜﻢ ﺑ ِ َ ْ ٍء َ
ﻣـﻦ ْ َ ْ ِ
اﻟﺨـﻮف ﴾ ﺸﻌﺮون ﴿ ﴾﴾۱۵۴ﺗﻌﻠﻤﻮن ﻣﺎ ﻫﻢ ﻓﻴﻪ ﴿ َ َ َ ْ ُ َ ُ ْ
اﳉﻨﺔ ﺣﻴﺚ ﺷﺎءت ﳊﺪﻳﺚ ﺑﺬﻟﻚ ﴿و ٰﻜ ِْﻦ ﻻ َ ْ ُ ُ ْ َ
)(٨
0
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﻘﻮﻟﻮﺍ ...ﺇﱁ[ ﻧﺰﻟﺖ ﻓﻴﻤﻦ ﻗﺘﻞ ﺑـ½ﺑﺪﺭ¼ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻳﻘﻮﻟﻮﻥ ﳌﻦ ﻗﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ½ :ﻣﺎﺕ ﻓﻼﻥ )(٥
ﻭﺫﻫﺐ ﻋﻨﻪ ﻧﻌﻴﻢ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺬﺍﺎ¼ .ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﻨﺎﻓﻘﲔ ﻗﺎﻟﻮﺍ½ :ﺇﻥ ﺍﻟﻨﺎﺱ ﻳﻘﺘﻠﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻇﻠﻤﺎﹰ ﳌﺮﺿﺎﺓ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻏﲑ ﻓﺎﺋﺪﺓ ﻓﱰﻟﺖ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻷﻣﻮﺍﺕ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺃﻧﻪ ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺃﻱ ﻫﻢ ﺃﻣﻮﺍﺕ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﻫﻢ ﺃﺣﻴﺎﺀ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﺣﻴﺎﺀ[ ﻭﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻟﻴﺴﺖ ﻛﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﻞ ﻫﻲ ﺃﻋﻠﻰ ﻭﺃﺟﻞﹼ ﻣﻨﻬﺎ ﻷﻢ ﻳﺴﺮﺣﻮﻥ ﺣﻴﺚ ﺷﺎﺀ ﺕ ﺃﺭﻭﺍﺣﻬﻢ .ﻭﰲ )(٧
ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﻨﺠﻤﻴﺔ½ :ﺍﻹﺷﺎﺭﺓ ﻻ ﲢﺴﺒﻮﺍ ﻣﻦ ﻗﺘﻞ ﻣﻦ ﺃﻫﻞ ﺍﳉﻬﺎﺩ ﺍﻷﻛﱪ ﺑﺴﻴﻒ ﺟﻼﻝ ﺍﷲ ﻋﺰﻭﺟﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺑﺎﻟﻔﻨﺎﺀ ﰲ ﺍﷲ
ﺃﻣﻮﺍﺗﺎ ﻭﺇﻥ ﻓﻨﻴﺖ ﺃﻭﺻﺎﻑ ﻭﺟﻮﺩﻫﻢ ﻓﺈﻢ ﺃﺣﻴﺎﺀ ﺑﺸﻬﻮﺩ ﻣﻮﺟِﺪﻫﻢ ﻭﻣﻦ ﻛﺎﻥ ﻓﻨﺎﺀﻩ ﰲ ﺍﷲ ﻛﺎﻥ ﺑﻘﺎﺅﻩ ﺑﺎﷲ ﻓﺘﺎﺭﺓ ﻳﻔﻨﻴﻬﻢ
ﺑﺴﻄﻮﺍﺕ ﲡﻠﻲ ﺻﻔﺎﺕ ﺍﳉﻼﻝ ﻭﺗﺎﺭﺓﹰ ﳛﻴﻴﻬﻢ ﺑﻨﻔﺤﺎﺕ ﺃﻟﻄﺎﻑ ﺍﳉﻤﺎﻝ ﻓﺈﻢ ﻳﺴﺮﺣﻮﻥ ﰲ ﺭﻳﺎﺽ ﺍﳉﻤﺎﻝ ﻭﻟﻜﻦ ﻻ ﺗﺸﻌﺮﻭﻥ
ﺑﺄﺣﻮﺍﳍﻢ ﻭﻻﺗﻄﻠﻌﻮﻥ ﻋﻠﻴﻬﺎ ،ﻗﺎﻝ ﺍﻟﻘﺸﲑﻱ½ :ﻟﺌﻦ ﻓﻨﻴﺖ ﰲ ﺍﷲ ﺃﺷﺒﺎﺣﻬﻢ ﻟﻘﺪ ﺑﻘﻴﺖ ﺑﺎﷲ ﺃﺭﻭﺍﺣﻬﻢ¼ ،ﻭﻗﺎﻝ ﺍﳉﻨﻴﺪ½ :ﻣﻦ ﻛﺎﻧﺖ
ﺣﻴﺎﺗﻪ ﺑﻨﻔﺴﻪ ﻳﻜﻮﻥ ﳑﺎﺗﻪ ﺑﺬﻫﺎﺏ ﺭﻭﺣﻪ ﻭﻣﻦ ﻛﺎﻧﺖ ﺣﻴﺎﺗﻪ ﺑﺮﺑﻪ ﻓﺈﻧﻪ ﻳﻨﺘﻘﻞ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﻄﺒﻊ ﺇﱃ ﺣﻴﺎﺓ ﺍﻷﺻﻞ ﻭﻫﻮ ﺍﳊﻴﺎﺓ
ﺍﳊﻘﻴﻘﻴﺔ¼") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﳊﺪﻳﺚ[ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﺇﻥ ﺍﷲ ﺟﻌﻞ ﺃﺭﻭﺍﺡ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺃﺟﻮﺍﻑ ﻃﻴﻮﺭ ﺧﻀﺮ ﺗﺮِﺩ ﺃﺎﺭ ﺍﳉﻨﺔ ﺗﺄﻛﻞ ﻣﻦ )(٨
ﲦﺎﺭﻫﺎ ﻭﺗﺄﻭﻱ ﺇﱃ ﻗﻨﺎﺩﻳﻞ ﻣﻌﻠﹼﻘﺔ ﰲ ﻇﻞ ﺍﻟﻌﺮﺵ ﻭﺃﻣﺎ ﺃﺟﺴﺎﺩﻫﻢ ﻓﻤﺤﻠﹼﻬﺎ ﺍﻟﻘﺒﻮﺭ ﻏﲑ ﺃﻥ ﺍﻷﺭﻭﺍﺡ ﳍﺎ ﺗﻌﻠﹼ ﻖ ﺎ ﻓﻠﺬﻟﻚ ﻻ ﳛﺼﻞ
ﻷﺟﺴﺎﺩﻫﻢ ﺑﻼﺀ ﻓﺄﺭﻭﺍﺣﻬﻢ ﳍﺎ ﺟﻮﻻﻥﹲ ﻋﻈﻴﻢ ﻣﻦ ﺍﻟﱪﺯﺥ ﺇﱃ ﺃﻋﻠﻰ ﺍﻟﺴﻤﻮﺍﺕ ﺇﱃ ﺩﺍﺧﻞ ﺍﳉﻨﺎﻥ ﻭﺍﻟﻄﻴﻮﺭ ﺍﳋﻀﺮ ﳍﺎ ﻛﺎﳍﻮﺍﺩﺝ
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ﻔﺲ﴾ ﺑﺎﻟﻘﺘـﻞ واﳌـﻮت واﻷﻣـﺮاض ﴿ َ َ ٰ ِ
واﻟﺜﻤـﺮت﴾ واﻻ َ ْ ُ ِ
اﻻﻣﻮال ﴾ ﺑـﺎﳍﻼ ك ﴿ َ ْ
ﻣﻦ ْ َ ْ َ ِ واﻟﺠﻮع﴾ اﻟﻘﺤﻂ)َ ﴿ (١و َ ْ ٍ
ﻘﺺ َ ﻟﻠـﻌﺪو ﴿ َ ْ ُ ْ ِ
=ﲟﻮﺕ ﺍﳌﻮﺍﺷﻲ ﻭﺍﻟﺴﺮﻕ ﻭﺍﳊﺮﻕ١٢ .
ﻳﻦ ِ َ ۤ
اذا ﻳﻦ ﴿ ﴾﴾۱۵۵ﻋـ اﻟــﺒﻼء ﺑﺎﳉﻨــﺔ .وﻫــﻢ ﴿اﻟـ ِ
ـﺬ ْ َ ﺑــﺎﳉﻮاﺋﺢ أي ﻟﻨﺨﺘــﱪﻧﻜﻢ ﻓﻨﻨﻈـﺮ أﺗــﺼﱪون أم ﻻ ﴿ َو َ ـ ِ اﻟــﺼ ِ ِ ْ َ
)(٢
ﻣﻊ ﻛﻮﺎ ﻣﺘﺼﻠﺔ ﲜﺴﻢ ﺻﺎﺣﺒﻬﺎ ،ﻭﻣﺎ ﻭﺻﻞ ﻟﻠﺮﻭﺡ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﳛﺼﻞ ﻟﻠﺠﺴﻢ ﺃﻳﻀﺎﹰ ،ﻭﺫﻟﻚ ﻧﻈﲑ ﺍﻟﻨﺎﺋﻢ ﻓﺈﻥ ﺍﻟﻨﺎﺋﻢ ﻳﺮﻯ ﺃﻥ
ﺭﻭﺣﻪ ﰲ ﺍﳌﺸﺮﻕ ﺃﻭ ﰲ ﺍﳌﻐﺮﺏ ﻣﻊ ﻛﻮﺎ ﻣﺘﺼﻠﺔﹰ ﲜﺴﻢ ﻭﻛﺎﻷﻭﻟﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺃﻋﻄﺎﻫﻢ ﺍﷲ ﺍﻟﺘﺼﺮﻳﻒ ﻓﺈﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻳﻜﻮﻥ
ﺟﺎﻟﺴﺎﹰ ﰲ ﻣﻜﺎﻧﻪ ﻭﺭﻭﺣﻪ ﺗﺴﺮﺡ ﰲ ﺃﻣﻜﻨﺔ ﻣﺘﻌﺪﺩﺓ ﻭﺭﺑﻚ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻜِﻦ ﻻﱠ ﺗﺸﻌﺮﻭﻥﹶ﴾
]ﺍﻟﺒﻘﺮﺓ) .[١٥٤ :ﻓﺎﺋﺪﺓ ﻋﻈﻴﻤﺔ( ﺣﻴﺎﺓ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﺟﻞﹼ ﻭﺃﻋﻠﻰ ﻣﻦ ﺣﻴﺎﺓ ﺍﻟﺸﻬﺪﺍﺀ ") .ﺻﺎﻭﻱ"(
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ﻗﻮﻟﻪ] :ﺍﻟﻘﺤﻂ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳉﻮﻉ ﻫﻮ ﺍﻟﻘﺤﻂ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﳌﺴﺒﺐ ﻭﺇﺭﺍﺩﺓ ﺍﻟﺴﺒﺐ؛ ﻷﻧﻪ ﺍﻷﻇﻬـﺮ ﰲ ﺍﻻﺑـﺘﻼﺀ )(١
ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﻨﺨﺘﱪﻧﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣـﻦ ﺍﻻﺑـﺘﻼﺀ ﻫﺎﻫﻨـﺎ ﻫـﻮ ﺍﻻﺧﺘﺒـﺎﺭ ﻻ ﺍﻟﺘﻜﻠﻴـﻒ ﻛﻤـﺎ ﻻ ﳜﻔـﻰ ﻟﻜـﻦ ﻳـﺮﺩ ﻋﻠﻴـﻪ ﺃﻥ )(٢
ﺍﻻﺧﺘﺒﺎﺭ ﺣﻘﻴﻘﺔ ﻟﺘﺤﺼﻴﻞ ﺍﻟﻌﻠﻢ ﻭﻫﻮ ﻣﺤﺎﻝ ﻣﻦ ﺍﻟﻠﻄﻴﻒ ﺍﳋﺒﲑ ،ﺃﺟﻴﺐ ﻋﻨﻪ ﺑﺄﻥ ﻫﺬﺍ ﺍﻻﺧﺘﺒﺎﺭ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻹﻇﻬﺎﺭ ﺍﳌﻄﻴـﻊ ﻣـﻦ
ﺍﻟﻌﺎﺻﻲ ﻻ ﻟﻴﻌﻠﻢ ﺷﻴﺌﺎ ﳑﺎ ﱂ ﻳﻜﻦ ﻋﺎﳌﺎ ﺑﻪ ﻓﺎﳌﻌﲎ ﻟﻨﻈﻬﺮ ﺫﻟﻚ ﻟﻠﻤﻼﺋﻜـﺔ ﻟﺒﻌـﻀﻜﻢ ﻓﻤـﻦ ﺻـﱪ ﻓﻠـﻪ ﺍﻟﺮﺿـﺎﺀ ﻭﻣـﻦ ﺿـﺮﻉ ﻓﻠـﻪ
ﺍﻟﺴﺨﻂ ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ ﻓﻨﻨﻈﺮ ﺃﺗﺼﱪﻭﻥ ﺃﻡ ﻻ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻼﺀ[ ﻓﻔﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﺼﻴﺒﺔ ﻛﻞ ﺷﻲﺀ ﻳﺆﺫﻱ ﺍﳌﺆﻣﻦ ﻭﻳﻮﻗﻌﻪ ﰲ ﺍﻟﻐﻢ ﻻ ﺍﳌﺼﻴﺒﺔ ﺍﳌﻌﻬﻮﺩﺓ ﻛﻤﻮﺕ ﺍﻷﻗﺮﺑﺎﺀ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻧﻌﻤﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﺼﻼﺓ ﻫﻲ ﺍﻟﺮﲪﺔ ﻓﻌﻄﻒ ﺍﻟﺮﲪـﺔ ﻋﻠﻴﻬـﺎ ﻣـﺮﺍﺩﻑ ﻓﻤـﺎ ﺣﻜﻤـﺔ ﺍﻟﺘﻜـﺮﺍﺭ ،ﻓﺄﺟـﺎﺏ )(٤
ﺍﳌﻔﺴﺮ ﲟﻨﻊ ﺫﻟﻚ ﻭﺃﻥ ﺍﻟﻌﻄﻒ ﻣﻐﺎﻳﺮ ﻓﺎﻟﺼﻼﺓ ﳏﻮ ﺍﻟﺬﻧﻮﺏ ﻭﺍﻟﺮﲪﺔ ﺍﻟﻌﻄﺎﻳﺎ ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺤﻠﻴﺔ ﺑﻌﺪ ﺍﻟﺘﺨﻠﻴﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ[ ﺍﻟﺼﻔﺎ ﲨﻊ ﺻﻔﺎﺓ ﻭﻫﻲ ﺍﻟﺼﺨﺮﺓ ﺍﻟﺼﻠﺒﺔ ﺍﳌﻠﺴﺎﺀ ﻭﺍﳌﹶﺮﻭﺓﹸ ﺍﳊﺠﺮ ﺍﻟﺮﺧﻮ ﻭﻫﺬﺍ ﻣﻌﻨﺎﳘﺎ ﻟﻐﺔ )(٥
ﻭﺍﳌﺮﺍﺩ ﻤﺎ ﻫﻨﺎ ﻣﺎ ﻗﺎﻟﻪ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﷲ[ ﺃﻱ :ﻻ ﻣﻦ ﺷﻌﺎﺋﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻛﻤﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﺃﻭﻻ ،ﻭﺍﻷﺟﻮﺩ ½ﺷﻌﺎﺋﺮ¼ ﺑﺎﳍﻤﺰﺓ ﻟﺰﻳﺎﺩﺓ ﺣﺮﻑ ﺍﳌﺪ ﻭﻫﻮ )(٦
ﻋﻜﺲ ﻣﻌﺎﻳﺶ ﻭﻣﺼﺎﻳﺐ) .ﲰﲔ" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺃﻋﻼﻡ ﺩﻳﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ ﰲ ﺍﻵﻳﺔ ﺃﻱ ﻣﻦ ﺷﻌﺎﺋﺮ ﺩﻳﻦ ﺍﷲ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﻌﺎﺋﺮ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻳﻘﺎﻡ ﻓﻴﻬﺎ ﺍﻟﺪﻳﻦ )(٧
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ﻳﻄـﻮف﴾ ﻓﻴـﻪ إدﻏـﺎم) (٣اﻟﺘـﺎء ﰲ
ان َ ﺟﻨﺎح َﻋﻠ َْﻴ ِ﴾ إﺛـﻢ ﻋﻠﻴـﻪ ﴿ َ ْ أي ﺗﻠﺒﺲ ﺑﺎﳊﺞ) (١أو اﻟﻌﻤﺮة وأﺻﻠﻬﻤﺎ) (٢اﻟﻘﺼﺪ واﻟﺰﻳـﺎرة ﴿ َ َ
ﻓﻼ ُ َ َ
اﻷﺻﻞ ﰲ اﻟﻄﺎء ﴿ﺑ ِ ِ َﻤﺎ﴾ ﺑﺄن ﻳﺴ ﺑﻴﻨﻬﻤﺎ ﺳﺒﻌﺎ) ،(٤ﻧﺰﻟﺖ ﳌـﺎ ﻛـﺮه اﳌـﺴﻠﻤﻮن) (٥ذﻟـﻚ؛ ﻷن أﻫـﻞ اﳉﺎﻫﻠﻴـﺔ ﻛـﺎﻧﻮا
ﻧـــــــ ﺑﻴﻨﻬﻤﺎ
=ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﻗﻮﻟﻪ :ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻪ١٢ .ﻙ ﻛﻤﺎﻟﻚ ﻭﺃﲪﺪ ﰲ ﺭﻭﺍﻳﺔ١٢ .ﻙ
اﻟﺘﺨﻴﲑ ،وﻗﺎل اﻟﺸﺎﻓﻌﻲ وﻏـﲑه رﻛـﻦ ،وﺑـﲔ ﺻـ اﷲ ﻋﻠﻴـﻪ و ﺳـﻠﻢ ﻓﺮﺿـﻴﺘﻪ ﺑﻘﻮﻟـﻪ ½ إن اﷲ ﻛﺘـﺐ ﻋﻠـﻴﻜﻢ اﻟـﺴﻌﻲ ¼ رواه
ﻧـــــــــــــــــ ?
ﻧـــــــ ﻭﺟﻮﺑﻪ
ﺗﻄﻮع ﴾ وﰲ ﻗﺮاءة ﺑﺎﻟﺘﺤﺘﻴﺔ وﺗﺸﺪﻳﺪ اﻟﻄـﺎء اﻟﺒﻴﻬﻘﻲ وﻏﲑه وﻗﺎل ½اﺑﺪؤوا ﲟﺎ ﺑﺪأ اﷲ ﺑﻪ¼ ﻳﻌﲏ اﻟﺼﻔﺎ رواه ﻣﺴﻠﻢ ﴿ َ َ ْ
وﻣﻦ َ َ َ
)(٨
0
ﺍﻟﻄﺎﺀ ﻓﺎﺣﺘﻴﺞ ﺇﱃ ﺍﺟﺘﻼﺏ ﳘﺰﺓ ﺍﻟﻮﺻﻞ ﻟﺴﻜﻮﺎ ﻓﺼﺎﺭ ½ﺍِﻃﱠﻮﻑ ¼ﰒ ﺍﺳﺘﻐﲏ ﻋﻨﻬﺎ ﰲ ﺍﳌﻀﺎﺭﻉ ﲝﺮﻑ ﺍﳌﻀﺎﺭﻋﺔ؛ ﻷﻧﻪ ﻣﺘﺤﺮﻙ.
)"ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻳﺴﻌﻰ ﺑﻴﻨﻬﻤﺎ ﺳﺒﻌﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺍﳌﻌﲎ ﺍﳌﺘﻌﺎﺭﻑ ﺑﻞ ﺍﻟﺴﻌﻲ ﺑﻴﻨﻬﻤﺎ ﻋﻠﻰ ﻣـﺎ ﰲ ﺍﻷﺣﺎﺩﻳـﺚ )(٤
ﺍﻟﺼﺤﻴﺤﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﳌﺎ ﻛﺮﻩ ﺍﳌﺴﻠﻤﻮﻥ ...ﺇﱁ[ ﺃﻱ :ﺍﻟﺴﻌﻲ ﺑﻴﻨﻬﻤﺎ ﻳﻌﲏ ﻛﺮﻫﻮﺍ ﺃﻥ ﻳﻌﻈﹼﻤﻮﺍ ﻣﺎ ﻳﻌﻈﹼﻤﻪ ﺍﻟﻜﻔﺎﺭ ﻭﺃﻥ ﻳﺸﺎﻮﺍ ﰲ ﻓﻌﻠﻬﻢ ﻓﻌﻞﹶ )(٥
ﺍﻟﻜﻔﺎﺭ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻋﻠﻴﻬﻤﺎ ﺻﻨﻤﺎﻥِ[ ﺃﺣﺪﳘﺎ ﻳﺴﻤﻰ ½ﺇﺳﺎﻓﺎ¼ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﺼﻔﺎ ﻭﺍﻟﺜﺎﱐ ﻳﺴﻤﻰ ½ﻧﺎﺋﻠﺔ¼ ﻭﻫﻲ ﻋﻠﻰ ﺍﳌﺮﻭﺓ ﻗﻴﻞ ﻛﺎﻧﺎ ﻋﻠﻰ )(٦
ﺻﻮﺭﺓ ﺭﺟﻞ ﻭﺍﻣﺮﺃﺓ ﻭﺫﻟﻚ ﺃﻥﹼ ﺭﺟﻼ ﺍﲰﻪ ﺇﺳﺎﻑ ﻭﺍﻣﺮﺃﺓﹰ ﺍﲰﻬﺎ ﻧﺎﺋﻠﺔ ﺯﻧﻴﺎ ﰲ ﺍﻟﻜﻌﺒﺔ ﻓﻤﺴﺨﻬﻤﺎ ﺍﷲ ﺣﺠﺮﻳﻦ ﻋﻠﻰ ﺻﻮﺭﻤﺎ
ﺍﻷﺻﻠﻴﺔ ﻭﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﺇﺫﺍ ﺳﻌﻮﺍ ﻣﺴﺤﻮﳘﺎ ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻹﺳﻼﻡ ﻭﻛﺴﺮﺕ ﺍﻷﺻﻨﺎﻡ ﲢﺮﺝ ﺍﳌﺴﻠﻤﻮﻥ ﺃﻥ ﻳﻄﻮﻓﻮﺍ ﺑﻴﻨﻬﻤﺎ
ﻟﺬﻟﻚ ﻓﱰﻟﺖ) .ﺑﻴﻀﺎﻭﻱ" ،ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻏﲑ ﻓﺮﺽ[ ﺍﻋﻠﻢ ﺃﻥ ﺍﻹﲨﺎﻉ ﻋﻠﻰ ﺃﻧﻪ ﻣﺸﺮﻭﻉ ﰲ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻭﺇﳕﺎ ﺍﳋﻼﻑ ﰲ ﻭﺟﻮﺑﻪ ،ﻓﻌﻦ ﺃﲪﺪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ )(٧
ﺳﻨﺔ ﻭﺑﻪ ﻗﺎﻝ ﺃﻧﺲ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ﻟﻘﻮﻟﻪ ½ﻓﻼ ﺟﻨﺎﺡ ﻋﻠﻴﻪ¼ ﻓﺈﻧﻪ ﻳﻔﻬﻢ ﻣﻨﻪ ﺍﻟﺘﺨﻴﲑ ﻭﻋﻦ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﺭﻛﻦ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ½ﺍﺳﻌﻮﺍ¼ .ﻭﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻭﺍﺟﺐ ﳚﱪ ﺑﺎﻟﺪﻡ) .ﻣﺪﺍﺭﻙ ،ﺑﻴﻀﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺑﺪﺀ ﺍﷲ ﺑﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﱐ ﻟﻠﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ] .ﻋﻠﻤﻴﺔ[ )(٨
77
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Madinah Gift Centre
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اﷲ َﺷـﺎ ِ ٌ ﴾ ﻟﻌﻤﻠـﻪ ﺑﺎﻹﺛﺎﺑـﺔ ﻋﻠﻴـﻪ ﴿ َ ِ ْ ٌ
ﻋﻠـﻴﻢ ﴿ ﴾﴾۱۵۸ﺑـﻪ. ﻓـﺎن َ أي ﲞﲑ) (١أي ﻋﻤﻞ ﻣﺎ ﻟﻢ ﳚﺐ ﻋﻠﻴﻪ) (٢ﻣﻦ ﻃﻮاف وﻏـﲑه ﴿ َ ِ
)(٣ ﻧــــــــــــ
ﻧـــــــ ﻓﻌﻞ
واﻟ ُ ٰﺪي﴾ ﻛﺂﻳﺔ اﻟﺮﺟﻢ) (٥وﻧﻌﺖ ﳏﻤﺪ ﺻ اﷲ اﻧﺰﻟﻨﺎ ِ َ
ﻣﻦ ْاﻟ َ ٰﻨﺖِ َ ْ ﻣﺎ َ ْ َ ْ َ ﻳﻦ َ ْ ُ ُ ْ َ
ﻳﻜﺘﻤﻮن ﴾) (٤اﻟﻨﺎس ﴿ َ ۤ وﻧﺰل ﰲ اﻟﻴﻬﻮد ِ ﴿ :ان ِ
اﻟﺬ ْ َ
ِﻨﻮن ﻳﻠﻌﻨ ُ ُ ُﻢ اﷲُ﴾ ﻳﺒﻌﺪﻫﻢ ﻣﻦ رﲪﺘﻪ ﴿ َ َ ْ َ
وﻳﻠﻌﻨ ُ ُ ُﻢ اﻟﻠﻌ ُ ْ َ ِﺘﺐ ﴾ اﻟﺘﻮراة ﴿ا ُوﻟ ٓ ٰ َِﻚ َ ْ َ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ ِﻣﻦ َ ْﻌﺪِ َﻣﺎ ﺑَ ﻨ ُ ِ ِ
ﻟﻠﻨﺎس ِ ا ْ ﻜ ٰ ِ
)(٦
ﻗﻮﻟﻪ] :ﲞﲑ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﺧﲑﺍ¼ ﻣﻨﺼﻮﺏ ﺑﱰﻉ ﺍﳋﺎﻓﺾ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻣﺎ ﱂ ﳚﺐ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﻣـﺎ ﻫﻮﺍﳌﺘﻌـﺎﺭﻑ ﻫﺎﻫﻨـﺎ؛ ﻷﻥ ﺇﻃـﻼﻕ ﺍﻟﺘﻄـﻮﻉ ﻋﻠـﻰ ﺍﻟﻔـﺮﺽ ﻟـﻴﺲ ﲟﺘﻌـﺎﺭﻑ ﰲ )(٢
ﺍﻻﺻﻄﻼﺡ ﻭﺍﻟﺸﺮﻉ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺷﺎﻛﺮ[ ﺍﻟﺸﻜﺮ ﰲ ﺍﻷﺻﻞ ﳎﺎﺯﺍﺓ ﺃﺻﺤﺎﺏ ﺍﳊﻘﻮﻕ ﻋﻠﻴﻬﺎ ﻭﻟﻴﺲ ﺫﻟﻚ ﻣﺮﺍﺩﺍ ﰲ ﺣﻘﻪ ﺗﻌﺎﱃ ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﻋﺎﻣﻠﻨﺎﻩ ﻣﻌﺎﻣﻠﺔ )(٣
ﺍﻟﺸﺎﻛﺮ ﺑﺄﻧﻪ ﺃﻟﺰﻡ ﻧﻔﺴﻪ ﺍﳉﺰﺍﺀ ﻣﻦ ﻓﻀﻠﻪ ﻷﻧﻪ ﻛﺮﱘ ﻭﺍﺳﻊ ﺍﻟﻌﻄﺎﺀ ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ½ :ﺑﺎﻹﺛﺎﺑﺔ ﻋﻠﻴﻪ¼ ﺃﻥ ﻣﻌﲎ ﺍﻟﺸﺎﻛﺮ ﰲ ﺣﻖ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﺎﺯﻱ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﺑﺎﻟﺜﻮﺍﺏ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻜﺘﻤﻮﻥ[ ﺍﻵﻳﺔ .ﻓﻴﻪ ﻭﺟﻮﺏ ﺇﻇﻬﺎﺭ ﺍﻟﻌﻠﻢ ﻭﺗﺒﻴﻴﻨﻪ ﻭﲢﺮﱘ ﻛﺘﻤﺎﻧﻪ" ) .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(٤
0
0
ﻗﻮﻟﻪ] :ﻛﺂﻳﺔ ﺍﻟﺮﺟﻢ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺘﻢ ﻫﻨﺎ ﺇﺯﺍﻟﺔ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭﻭﺿﻊ ﻏﲑﻩ ﰲ ﻣﻮﺿﻌﻪ ﻓـﺈﻢ ﳏـﻮﺍ ﺁﻳـﺔ ﺍﻟـﺮﺟﻢ )(٥
ﻭﻧﻌﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺘﺒﻮﺍ ﻣﻜﺎﻥ ﺫﻟﻚ ﻣﺎ ﳜﺎﻟﻔﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻭﻟﺌﻚ[ ﺃﺗﻰ ﺑﺈﺷﺎﺭﺓ ﺍﻟﺒﻌﻴﺪ ﺇﺷﺎﺭﺓﹰ ﻟﺒﻌﺪﻫﻢ ﻋﻦ ﺭﲪﺔ ﺍﷲ ﺟﻞ ﳎﺪﻩ") .ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﻭﺍﳌﺆﻣﻨﻮﻥ[ ﺃﻱ :ﻣﻦ ﻏﲑﻫﻢ ﻛﺎﻹﻧﺲ ﻭﺍﳉﻦ") .ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ] :ﺃﻭ ﻛﻞ ﺷﻲﺀ[ ﺃﻱ :ﺣﱴ ﺍﳉﻤﺎﺩﺍﺕ ﻭﺍﳊﻴﺘﺎﻥ ﰲ ﺍﻟﺒﺤﺮ ﻭﻳﺸﻬﺪ ﻟﻪ ﺍﳊﺪﻳﺚ½ :ﺍﻟﻌﺎﺻﻲ ﻳﻠﻌﻨﻪ ﻛﻞ ﺷﻲﺀ ﺣﱴ ﺍﳊﻴﺘﺎﻥ ﰲ )(٨
ﺍﻟﺒﺤﺮ¼) .ﺗﻨﺒﻴﻪ( ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ ﻓﻬﺬﺍ ﺍﻟﻮﻋﻴﺪ ﻭﺇﻥ ﻛﺎﻥ ﻭﺍﺭﺩﺍ ﰲ ﻛﻞ ﺷﻲﺀ ﺧﺎﺹٍّ ﺇﻻ ﺃﻧﻪ ﻟﻜﻞ
ﻣﻦ ﻛﺘﻢ ﻋﻠﻤﺎ ﻭﻣﻨﻪ ﺷﺎﻫﺪ ﺍﻟﺰﻭﺭ ﻭﺍﳌﻔﱵ ﺑﻐﲑ ﺍﳊﻖ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻋﻤﻠﻬﻢ[ ﻗﺎﻝ ﻣﺆﺳﺲ ﲨﻌﻴﺔ "ﺍﻟﺪﻋﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ" :ﺇﻥ ﻣﻦ ﺍﺭﺗﻜﺐ ﺍﻟﺬﻧﻮﺏ ﻓﻠﻴﺘﺐ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻴﻌـﺰﻡ ﻋﻠـﻰ ﺃﻥ ﻻ ﻳﻌـﻮﺩ ﺇﻟﻴﻬـﺎ )(٩
ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﻟﻴﻘﺾ ﻣﺎ ﺗﺮﻛﻪ ﻣﻦ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻴﺎﻡ".ﺍﶈﺎﺿﺮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ" ،ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﺻـ ،٢٦٤ﺍﻟﺮﺳﺎﻟﺔ "ﻋﻘﺎﺏ ﺍﻟﻈﻠﻢ".
ﻗﻮﻟﻪ] :ﺇﻻ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﻭﺃﺻﻠﺤﻮﺍ ﻭﺑﻴﻨﻮﺍ[ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻜﺘﻔﻰ ﰲ ﺻﺤﺔ ﺍﻟﺘﻮﺑﺔ ﺑﺎﻟﻨﺪﻡ ﻋﻠﻰ ﻣﺎ ﺳﻠﻒ ،ﺑـﻞ ﻻ ﺑـﺪ ﻣـﻦ ﺗـﺪﺍﺭﻙ )(١٠
ﻣﺎ ﻓﺎﺕ ﰲ ﺍﳌﺴﺘﻘﺒﻞ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺄﻭﻟﺌﻚ[ ﺃﺗﻰ ﺑﺈﺷﺎﺭﺓ ﺍﻟﺒﻌﻴﺪ ﺇﺷﺎﺭﺓﹰ ﻟﺮﻓﻌﺔ ﺭﺗﺒﺘﻬﻢ ﻋﻠﻰ ﺭﺗﺒﺔ ﻏﲑﻫﻢ ﻋﻠﻰ ﺣﺪ ﴿ ﹶﺫﻟِﻚ ﺍﻟﹾﻜِﺘﺎﺏ]﴾ﺍﻟﺒﻘﺮﺓ") .[٢ :ﺻﺎﻭﻱ"( )(١١
ﻗﻮﻟﻪ] :ﺃﻗﺒﻞ ﺗﻮﺑﺘﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺃﺻﻞ ﺍﻟﺘﻮﺑﺔ ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﰲ ﺣﻖ ﺍﷲ ﺗﻌـﺎﱃ ﻣﺤـﺎﻝ ﻓـﻼ )(١٢
ﻳﺴﺘﻘﻴﻢ ﻇﺎﻫﺮﺍ ﻧﺴﺒﺔ ﺍﻟﺘﻮﺑﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻭﺟﻪ ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﺇﺫﺍ ﻧﺴﺒﺖ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺗﻜﻮﻥ ﲟﻌﲎ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻓﻴﺼﺢ ﺇﺳﻨﺎﺩﻫﺎ
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اﺟﻤﻌِ ْ َ ﴿ ﴾ ﴾۱۶۱أي ﻫﻢ ﻣﺴﺘﺤﻘﻮن واﻟﻨﺎس َ ْ َ واﻟﻤﻠٓ ٰ ِ َﻜﺔِ َ
ﻟﻌﻨﺔ اﷲ ِ َ ْ َ وﻣﺎﺗﻮا َو ُ ْﻢ ُ ٌ
ﻛﻔﺎر﴾ ﺣﺎل ﴿ا ُوﻟ ٓ ٰ َِﻚ َﻋﻠ َْﻴ ِ ْﻢ َ ْ َ ُ ﻳﻦ َﻛ َ ُ ْوا َ َ ُ ْ ﴿ ِان ِ
اﻟﺬ ْ َ
)(١
ِ
?ﺣﺎﻝ ﻣﻦ ﻫﻢ ﰲ ﻋﻠﻴﻬﻢ١٢ .ﻣﺪ
ﻓﻴ َ ـﺎ﴾ أي اﻟﻠﻌﻨـﺔ واﻟﻨـﺎر اﳌـﺪﻟﻮل ﺑﻬـﺎ ﻳﻦ ِ ْ ذﻟﻚ ﰲ اﻟﺪﻧﻴﺎ واﻵﺧﺮة .واﻟﻨﺎس ﻗﻴﻞ :ﻋﺎم) ،(٢وﻗﻴﻞ :اﳌﺆﻣﻨﻮن )ِ ٰ ﴿.(٣
ﺧﻠـﺪِ ْ َ
?ﻣﻦ ﺍﻹﻧﻈﺎﺭ ﲟﻌﲎ ﺍﻹﻣﻬﺎﻝ١٢ .ﻙ
ﻳﻨﻈﺮون ﴿ ﴾﴾۱۶۲ﳝﻬﻠﻮن) (٥ﻟﺘﻮﺑـﺔ أو ﳌﻌـﺬرة .وﻧـﺰل ﳌـﺎ ﻗـﺎ ﻟـﻮا وﻻ ُ ْﻢ ُ ْ َ ُ ْ َاﻟﻌﺬاب﴾ ﻃﺮﻓﺔ ﻋﲔ)َ َ ﴿ (٤ ﻳﺨﻔﻒ َﻋﻨْ ُ ُﻢ ْ َ َ ُ
ﻋﻠﻴﻬﺎ ﴿ َﻻ ُ َ ُ
?ﺃﻣﺎ ﺍﳌﻌﺒﻮﺩ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻮﻗﻮﻉ ﻓﻜﺜﲑ١٢ .ﻙ
ﻜﻢ ﴾ اﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎدة ﻣﻨﻜﻢ ﴿ ِاﻟ ٰ ٌ ِ ٌ
واﺣﺪ﴾ ﻻ ﻧﻈﲑ ﻟﻪ ﰲ ذاﺗﻪ) (٧وﻻ ﰲ ﺻﻔﺎﺗﻪ ﴿ َ ۤﻻ ِاﻟ ٰ َ ِاﻻ ُ َـﻮ ﴾ ﺻﻒ ﻟﻨﺎ رﺑﻚَ ﴿ :و ِ ٰاﻟـ ُ ُ ْ
)(٦
0
ﻗﻮﻟﻪ] :ﻃﺮﻓﺔ ﻋﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻨﻔﻲ ﻟﻌﻤﻮﻡ ﺍﻷﻭﻗﺎﺕ ﺑﻘﺮﻳﻨﺔ ﺍﻟﻈﻬﻮﺭ ﻭﺍﳌﻘﺎﻡ ﻭﻋﺪﻡِ ﺇﺧﺒﺎﺭ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺑـﺄﻢ )(٤
ﳜﻔﻒ ﻋﻨﻬﻢ ﺍﻟﻌﺬﺍﺏ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﳝﻬﻠﻮﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺍﻹﻧﻈﺎﺭ ﲟﻌﲎ ﺍﻹﻣﻬﺎﻝ ﻭﺍﻟﺘﺄﺧﲑ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻛﹸﻠﱠﻤﺎ ﻧﻀِﺠﺖ ﺟﻠﹸﻮﺩﻫﻢ ﺑﺪﻟﹾﻨﺎﻫﻢ ﺟﻠﹸﻮﺩﹰﺍ )(٥
ﻏﹶﻴﺮﻫﺎ ﻟِﻴﺬﹸﻭﻗﹸﻮﺍﹾ ﺍﻟﹾﻌﺬﹶﺍﺏ]﴾ﺍﻟﻨﺴﺎﺀ") .[٥٦ :ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻟﻠﻌﺒﺎﺩﺓ ﻣﻨﻜﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻪ ﺻﺤﺔ ﺍﳊﻜﻢ ﺑﺎﻟﻮﺣﺪﺓ ﻣﻊ ﺗﻌﺪﺩ ﺍﻵﳍﺔ ،ﻭﻫـﻮ ﺃﻥ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻹﻟـﻪ ﻣـﺴﺘﺤﻖ ﺍﻟﻌﺒـﺎﺩﺓ ﻻ )(٦
ﻟﻠﻤﻌﺒﻮﺩ ﻣﻄﻠﻘﺎ ﻳﻌﲏ ﺇﺿﺎﻓﺔ ﺍﳊﻜﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻻ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻮﻗﻮﻉ ﺑﺄﻥ ﺍﻵﳍﺔ ﺍﻟﻐﲑ ﺍﳌﺴﺘﺤﻘﺔ ﻛﺜﲑﺓ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻻ ﻧﻈﲑ ﻟﻪ ﰲ ﺫﺍﺗﻪ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻟﻮﺣـﺪﺓ ﰲ ﻭﺟـﻮﺏ ﺍﻟـﺬﺍﺕ ﻭﻛﻤـﺎﻝ ﺍﻟـﺼﻔﺎﺕ ﻻ ﺍﻟﻮﺣـﺪﺓ ﰲ )(٧
ﺍﻟﻮﺟﻮﺩ ﺍﳌﻄﻠﻖ ﺣﱴ ﻳﺮﺩ ﺃﻧﻪ ﻣﺎ ﻓﺎﺋﺪﺓ ﰲ ﺇﻋﺎﺩﺓ ﻟﻔﻆ ﺇﻟﻪ ﻭﺗﻮﺻﻴﻔﻪ ﺑﺎﻟﻮﺣﺪﺓ ﺑﻞ ﻳﻜﻔﻲ ½ﻭﺇﳍﻜﻢ ﻭﺍﺣﺪ¼ ،ﻭﻭﺟـﻪ ﺍﻟـﺪﻓﻊ ﺃﻥ ﺇﻋـﺎﺩﺓ
ﺫﻟﻚ ﻹﻓﺎﺩﺓ ﺃﻥ ﺍﳌﻌﺘﱪ ﺍﻟﻮﺣﺪﺓ ﲟﻌﲎ ﻋﺪﻡ ﺍﻟﻨﻈﲑ ﰲ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺼﻔﺎﺕ ﻻ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﺸﺨﺺ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺫﻟﻚ[ ﺃﻱ :ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺘﻪ ﺗﻌﺎﱃ") .ﲨﻞ"( )(٨
ﻗﻮﻟﻪ] :ﺇﻥ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ...ﺇﱁ[ ﳌﹼﺎ ﻋﺠﺐ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﺇﻟﻪ ﻭﺍﺣﺪ ﻭﻃﻠﺒﻮﺍ ﺁﻳﺔ ﻋﻠﻰ ﺫﻟﻚ ﻧﺰﻝ﴿ :ﺇِﻥﱠ ﻓِﻲ ﺧﻠﹾﻖِ )(٩
ﺍﻟﺴﻤﺎﻭﺍﺕِ ﴾ ...ﺇﱁ) .ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﺇﻥ ﰲ ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ[ ﺍﻵﻳﺔ .ﻓﻴﻪ ﺇﺛﺒﺎﺕ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﳊﹸﺠﺞ ﺍﻟﻌﻘﻠﻴﺔ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻓﻴﻬﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻟﻈﺮﻑ ﻣﻊ ﺍﳌﻈﺮﻭﻑ ﻷﻧﻪ ﺃﻳﻀﺎﹰ ﻣﻦ ﺍﻵﻳﺔ ﺑﻞ ﺃﺩﻝﹼ] .ﻋﻠﻤﻴﺔ[ )(١١
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واﻟﻔﻠْ ِ ﴾ اﻟﺴﻔﻦ ﴿اﻟﺘ ِـ ْﻲ َ ْ ِ ْ
ﺗﺠﺮي ﻓـ ِﻲ اﻟﻴﻞ َواﻟﻨ َ ﺎرِ﴾ ﺑﺎﻟﺬﻫﺎب واﳌﺠﻲء) (٢واﻟﺰﻳﺎدة واﻟﻨﻘﺼﺎن ﴿ َ ْ ُ ف ْ ِ واﺧﺘﻼ ِ
اﻟﻌﺠﺎﺋﺐ)َ ِ ْ َ ﴿ (١
ﻣـﺎء ﴾ ﻣﻄـﺮ ﻣﻦ ٓ ٍ ﻣﻦ َ ٓ ِ
اﻟﺴﻤﺎء ِ ْ اﷲ ِ َ
اﻧﺰل ُ اﻟﻨﺎس﴾ ﻣﻦ اﻟﺘﺠﺎرات) (٤واﳊﻤﻞ ﴿ َ َ ۤ
وﻣﺎ َ ْ َ َ اﻟﺒ ْ ِ ﴾ وﻻ ﺗﺮﺳﺐ ﻣﻮﻗﺮة )َ ِ ﴿ (٣ﺑﻤﺎ َ ْ َ ُ
ﻳﻨﻔﻊ َ َْ
?ﻣﻦ ﺍﻟﻨﻤﻮﺀ١٢ .ﻙ ?ﻣﻦ ﺍﻟﺘﻔﺮﻳﻖ١٢ .ﻙ
ﻣـﻦ ُـﻞ َ ٓ ٍ
داﺑـﺔ ﴾ ﻷـﻢ ﻳﻨﻤـﻮن وﺑﺚ ﴾ ﻓﺮق وﻧﺸﺮ ﺑﻪ ﴿ ِ ْ
ﻓﻴ َ ـﺎ ِ ْ ﻣﻮﺗ ِ َ ﺎ﴾ ﻳﺒﺴﻬﺎ ﴿ َ َ
)(٥
﴿ََ َْ
ﻓﺎﺣﻴﺎ ﺑ ِ ِ ْ َ ْ َ
اﻻرض﴾ ﺑﺎﻟﻨﺒﺎت ﴿ َ ْ َ
ﻌﺪ َ ْ
ﺑﻜﺴﺮ ﺍﳋﺎﺀ ﺿﺪ ﺍﻟﻘﺤﻂ١٢ .ﻙ
اﻟﺮﻳﺢ ﴾ ﺗﻘﻠﻴﺒﻬﺎ ﺟﻨﻮﺑﺎ وﴰﺎﻻ ﺣﺎرة وﺑﺎردة ﴿ َ َ ِ
واﻟﺴﺤﺎب﴾ اﻟﻐﻴﻢ ﴿ ْ ُ َ
اﻟﻤﺴ ِ ﴾ اﳌﺬﻟﻞ ﻳﻒ ٰ ِ ﺑﺎﳋﺼﺐ اﻟﻜﺎﺋﻦ ﻋﻨﻪ ﴿ و َ ْ ِ ْ ِ
)(٦ ?
=ﺃﻱ ﻋﻦ ﺍﳌﺎﺀ ﺍﳌﱰﻝ١٢ .ﻙ
ﻻﻳﺖ﴾) (٧داﻻت ﻋ وﺣﺪاﻧﻴﺘﻪ ﺗﻌﺎﱃ ﴿ َْ
ﻟﻘﻮمٍ واﻻرض﴾ ﺑﻼ ﻋﻼﻗﺔ ﴿ َ ٰ ٰ ٍ ِ ٓ
اﻟﺴﻤﺎء
َ َ َ َ َْْ ِ ْ ﺑ ﴿ اﷲ ﺑﺄﻣﺮ اﷲ ﺗﻌﺎﱃ ﻳﺴﲑ إﱃ ﺣﻴﺚ ﺷﺎء
ﻳﺤﺒﻮﻧ َ ُ ْﻢ ﴾....... دون اﷲ ِ ﴾ أي ﻏﲑه ﴿ َ ْ َ ً
اﻧﺪادا﴾ أﺻﻨﺎﻣﺎ ﴿ ِ ْ ﻳﺘﺨﺬ ِ ْ
ﻣﻦ ُ ْ ِ ﻣﻦ ِ ُ
اﻟﻨﺎس َ ْ ﻌﻘﻠﻮن ﴿ ﴾﴾۱۶۴ﻳﺘﺪﺑﺮون َ ِ َ ﴿ .
وﻣﻦ ْ ُِْ َ
)(٩ )(٨
ِ
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ[ ﺃﻱ :ﻓﻌﺠﺎﺋﺐ ﺍﻟﺴﻤﻮﺍﺕ ﺭﻓﻌﻬﺎ ﺑﻼ ﻋﻤﺪ ﻭﻛﻮﻥ ﺍﻟﺸﻤﺲ ﰲ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺮﺍﺑﻌﺔ ﻣﻊ ﺇﺿﺎﺀﺎ ﻷﻫﻞ ﺍﻷﺭﺽ )(١
ﻭﻧﻔﻌﻬﺎ ﳍﻢ ﺍﻟﻨﻔﻊ ﺍﻟﺘﺎﻡ ﻭﺇﺿﺎﺀﺓ ﺍﻟﻨﺠﻮﻡ ﻷﻫﻞ ﺍﻷﺭﺽ ﻭﺍﻫﺘﺪﺍﺋﻬﻢ ﺎ ﻣﻊ ﻛﻮﺎ ﺛﻮﺍﺑﺖ ﰲ ﺍﻟﻌﺮﺵ ﻭﻫﻜﺬﺍ ﻭﻋﺠﺎﺋﺐ ﺍﻷﺭﺽ ﻣﺪﻫﺎ
ﻭﺑﺴﻄﻬﺎ ﻭﺗﺜﺒﻴﺘﻬﺎ ﺑﺎﳉﺒﺎﻝ ﺍﻟﺮﻭﺍﺳﻲ ﻭﻫﻜﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺃﹶﻓﹶﻠﹶﻢ ﻳﻨﻈﹸﺮﻭﺍ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀِ ...ﺇﱁ﴾]ﻕ") .[٦ :ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﺎﻟﺬﹶﻫﺎﺏ ﻭﺍﻲﺀ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻭﺟﻪ ﺍﺧﺘﻼﻓﻬﻤﺎ ﻭﻣﻦ ﲨﻠﺔ ﻋﺠﺎﺋﺐ ﺍﻟﻠﻴﻞ ﻛﻮﻧﻪ ﻣﻘﻤﺮﺍ ﺃﻭ ﻣﻈﻠﻤﺎ ﻭﻛﻮﻧﻪ ﻃﻮﻳﻼ )(٢
ﻋﻠﻰ ﺃﻧﺎﺱ ﺩﻭﻥ ﻏﲑﻫﻢ ﻭﻣﻦ ﲨﻠﺔ ﻋﺠﺎﺋﺐ ﺍﻟﻨﻬﺎﺭ ﻃﻮﻟﻪ ﻋﻠﻰ ﺃﻧﺎﺱ ﺩﻭﻥ ﻏﲑﻫﻢ ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﻟﻔﺠﺮ ﻋﻨﺪ ﻗﻮﻡ ﻫﻮ ﺍﻟﻌﺼﺮ ﻋﻨﺪ
0
0
ﺁﺧﺮﻳﻦ ﻭﻏﲑ ﺫﻟﻚ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﻮﻗﺮﺓ[ ﺃﻱ :ﺣﺎﻣﻠﺔ ﻟﻸﺛﻘﺎﻝ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﺑِﻤﺎ ﻳﻨﻔﹶﻊ ﺍﻟﻨﺎﺱ]﴾ﺍﻟﺒﻘﺮﺓ [١٦٤ :ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﺘﺠﺎﺭﺍﺕ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ½ﻣﺎ¼ ﻣﻮﺻﻮﻟﺔ ﻭﺍﻟﺒﺎﺀ ﻟﻠﻤﻼﺑﺴﺔ ﻭﻗﻴﻞ ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻳﺒﺴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﻮﺕ ﳎﺎﺯ ﻋﻦ ﺯﻭﺍﻝ ﺗﻠﻚ ﺍﻟﻘﹸﻮﻯ ﺍﻟﻨﺎﻣﻴﺔ ﻓﻔﻲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﺳﺘﻌﺎﺭﺓ ﺃﺻﻠﻴﺔ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﻟﺮﻳﺢ[ ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺮﻳﺢ ﺗﻨﻘﺴﻢ ﺇﱃ ﻗﺴﻤﲔ؛ ﺭﲪﺔ ﻭﻋﺬﺍﺏ ،ﰒ ﺃﻥ ﻛﻞ ﻗﺴﻢ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ )(٦
ﺑﻜﻞ ﺍﻷﲰﺎﺀ ﻓﺄﲰﺎﺀ ﺃﻗﺴﺎﻡ ﺍﻟﺮﲪﺔ½ :ﺍﳌﺒﺸﺮﺍﺕ ﻭﺍﻟﻨﺸﺮﺍﺕ ﻭﺍﳌﺮﺳﻼﺕ ﻭﺍﻟﺰﺍﺭﻳﺎﺕ¼ ﻭﺃﲰﺎﺀ ﺃﻗﺴﺎﻡ ﺍﻟﻌﺬﺍﺏ½ :ﺍﻟﻌﺎﺻﻒ
ﻭﺍﻟﻘﺎﺻﻒ¼ ﻭﳘﺎ ﰲ ﺍﻟﺒﺤﺮ ﻭ½ﺍﻟﻌﻘﻴﻢ ﻭﺍﻟﺼﺮﺻﺮ¼ ﻭﳘﺎ ﰲ ﺍﻟﱪ").ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻵﻳﺎﺕ[ ﻫﻲ ﲦﺎﻧﻴﺔ ﺃﺷﻴﺎﺀ ،ﰲ ﻛﻞ ﺷﻲﺀ ﻣﻨﻬﺎ ﺁﻳﺎﺕ ،ﻓﻬﻮ ﺇﺟﺎﺑﺔ ﺑﺎﳌﻄﻠﻮﺏ ﻭﺯﻳﺎﺩﺓ. )(٧
)"ﺻﺎﻭﻱ"( ﺗﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﺍﻟﻮﺍﺣﺪ ﻭ ﰲ ﻛﻞ ﺷﻲﺀ ﻟﻪ ﺁﻳﺔ
ﻗﻮﻟﻪ] :ﻳﺘﺪﺑﺮﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﻘﻞ ﳎﺎﺯ ﻋﻦ ﺍﻟﺘﺪﺑﺮ ﻷﻧﻪ ﲦﺮﺗﻪ ﻓﻤﻦ ﱂ ﻳﺘﺪﺑﺮ ﻓﻴﻬﺎ ﻛﺄﻧﻪ ﻻ ﻋﻘﻞ ﻟﻪ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ )(٨
ﻋﻘﻼﺀ ﻣﻊ ﻋﺪﻡ ﺍﻟﺪﻻﻟﺔ ﰲ ﺣﻖ ﺍﻟﻜﺜﲑ ﻣﻨﻬﻢ ﻋﻠﻰ ﻭﺣﺪﺍﻧﻴﺘﻪ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﺻﻨﺎﻣﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻷﻧﺪﺍﺩ ﻫـﻮ ﺍﻷﺻـﻨﺎﻡ ﻟﻜﻤـﺎﻝ ﺍﺭﺗﺒﺎﻃﻬـﺎ ﲟـﺎ ﻗﺒﻠـﻬﺎ ﻷﻥ ﺍﳌـﺬﻛﻮﺭ ﰲ ﺍﻟـﺴﺎﺑﻖ ﺩﻻﺋـﻞ )(٩
ﺍﻟﺘﻮﺣﻴﺪ ﻭﻫﺎﻫﻨﺎ ﺫﻛﺮ ﺣﺎﻝ ﺍﳌﺸﺮﻙ ﺍﻟﻐﺎﻓﻞ ﻋﻨﻬﺎ ﻭﺷﻴﻮﻉِ ﺇﺭﺍﺩﺎ ﻣﻦ ﺍﻷﻧﺪﺍﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻛﻤﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﳋـﺒﲑ ﻭﻗﻴـﻞ
ﺍﳌﺮﺍﺩ ﺭﺅﺳﺎﺋﻬﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺒﻌﻮﻢ] .ﻋﻠﻤﻴﺔ[
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اﺷﺪ ُﺣﺒﺎ ﻟﻠ ِ﴾) (٢ﻣﻦ ﺣﺒﻬﻢ ﻟﻸ ﻧﺪاد ؛ﻷﻢ ﻻ ﻳﻌﺪﻟﻮن ﻳﻦ َ ُ
ﻣﻨﻮا َ َ ﻛﺤﺐ اﷲِ﴾ أي ﻛﺤﺒﻬﻢ ﻟﻪ ﴿ َ ِ
واﻟﺬ ْ َ ﺑﺎﻟﺘﻌﻈﻴﻢ واﳋﻀﻮع ﴿ َ ُ
)(١
?ﻇﺮﻑ١٢ .ﻙ ?ﺃﻭ ﻛﻞ ﳐﺎﻃﺐ١٢ .ﻙ ?ﻋﻦ ﺃﻧﺪﺍﺩﻫﻢ١٢ .
ﻳﻦ َﻇﻠ َُﻤﻮا﴾ ﺑﺎﲣﺎذ اﻷﻧﺪاد ﴿ا ِذْ َ َ ْ َ
ﻳﺮون ﴾ وﻟﻮ َﺗ َﺮي﴾ ﺗﺒﺼﺮ ﻳﺎ ﳏﻤﺪ ﴿ ِ
اﻟﺬ ْ َ ﻋﻨﻪ) (٣ﲝﺎل ّﻣﺎ ،واﻟﻜﻔﺎر ﻳﻌﺪﻟﻮن ﰲ اﻟﺸﺪة إﱃ اﷲ ﴿ َ َْ
?ﻻﺑﻦ ﻋﺎﻣﺮ١٢ .ﻙ ?ﻟﻸﻛﺜﺮ١٢ .ﻙ
ﻮة ﴾
اﻟﻘ َاﻟﻌﺬاب﴾ ﻟﺮأﻳﺖ) (٤أﻣﺮا ﻋﻈﻴﻤﺎ ،وإذ ﲟﻌﲎ إذا)َ ﴿ (٥ان﴾ أي ﻷن )ُ ْ ﴿(٦ َ َ َ ْ ﴿ ﺮون ﻳﺒﺼ ﻮل ﳌﻔﻌ وا ﻟﻠﻔﺎﻋﻞ ﺑﺎﻟﺒﻨﺎء
?ﻋﻦ ﺍﻟﻀﻤﲑ ﰲ ﻣﺘﻌﻠﻖ ﷲ ١٢ .
اﻟﻌﺬاب) ﴾﴾۱۶۵﴿ (٨وﰲ ﻗﺮاءة ﻳﺮى واﻟﻔﺎﻋﻞ ﺿﻤﲑ اﻟﺴﺎﻣﻊ وﻗﻴﻞ
)(٩
اﷲ َ ِ ْ ُ
ﺷﺪﻳﺪ ْ َ َ ِ ﺟﻤﻴﻌﺎ ﴾ ﺣﺎل ﴿ َوان َ
)(٧
اﻟﻘﺪرة واﻟﻐﻠﺒﺔ ﴿ َ ِ ْ ً
=ﻓﺎﻋﻠﻪ١٢ .ﻙ =ﰲ ﻳﺮﻯ١٢ .ﻙ ﻟﻜﻮﻧﻪ ﲟﻌﲎ ﺍﳉﻤﻠﺔ١٢ .ﻙ =ﺃﻱ ﻛﺎﺋﻨﺔ١٢ .
وﻣﺎ ﺑﻌﺪﻫﺎ)...................................................... (١٠ أن¼ ﻳ ﻇﻠﻤ ﻓﻬ
½اﻟﺬ ﻦ ﻮا¼ ﻲ ﲟﻌﲎ ﻳﻌﻠﻢ و½ ّ
?
=ﺃﻱ ﻛﻠﻤﺔ ﻳﺮﻯ= ١٢ .ﻳﺘﻌﺪﻯ ﺇﱃ ﺍﳌﻔﻌﻮﻟﲔ١٢ .ﻙ
ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﻌﻈﻴﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﺴﻮﻳﺔ ﺑﲔ ﺍﶈﺒﺘﲔ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﻄﺎﻋﺔ ﻻ ﻣﻦ ﻛﻞ ﺍﻟﻮﺟﻮﻩ ﻓـﻼ ﻳـﺮﺩ ﺃﻥ ﳏﺒﺘـﻬﻢ ﷲ ﻻ )(١
ﻳﺰﻭﻝ ﻭﳏﺒﺘﻬﻢ ﻟﻸﺻﻨﺎﻡ ﻳﺰﻭﻝ ﻋﻨﺪ ﺍﻟﺸﺪﺍﺋﺪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﺷﺪ ﺣﺒﺎ ﷲ[ ﺃﻱ ﻓﻘﺪ ﺍﻧﻔﺮﺩ ﺍﳌﺆﻣﻨﻮﻥ ﲟﺤﺒﺔ ﺍﷲ ﻭﺍﻋﻠﻢ ﺃﻥ ﳏﺒﺔ ﺍﻟﻌﺒﺪ ﷲ ﻋﺰﻭﺟﻞ ﺇﺭﺍﺩﺓ ﻃﺎﻋﺘﻪ ﻭﺍﻻﻋﺘﻨﺎﺀ ﻟﺘﺤﺼﻴﻞ )(٢
ﻣﺮﺍﺿﻴﻪ ﻭﳏﺒﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻌﺒﺪ ﺇﺭﺍﺩﺓ ﺇﻛﺮﺍﻣﻪ ﻭﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻟﻄﺎﻋﺔ ﻭﺻﻮﻧﻪ ﻣﻦ ﺍﳌﻌﺎﺻﻲ ،ﻭﺍﻋﻠﻢ ﺃﻥ ﳏﺒﺔ ﻣﺜﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ
ﺍﻟﺴﻼﻡ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻣﻦ ﺍﶈﺒﺔ ﷲ ﻋﺰﻭﺟﻞ] .ﺗﻨﺒﻴﻪ[ ﺇﻥ ﻗﻠﺖ ﺇﻥ ﺍﻟﻜﻔﺎﺭ ﻛﺬﻟﻚ ﳛﺒﻮﻥ ﺍﻷﻧﺪﺍﺩ ﻟﻴﻘﺮﺑﻮﻫﻢ ﺇﱃ ﺍﷲ ﺯﻟﻔﻰ ﻓﻴﻘﺘﻀﻲ
ﺃﺎ ﺃﻳﻀﺎ ﻣﻦ ﺍﶈﺒﺔ ﷲ ﺗﻌﺎﱃ ﺃﺟﻴﺐ ﺑﺄﻢ ﻛﻔﺮﻭﺍ ﺑﻌﺒﺎﺩﻢ ﳍﻢ ﻻ ﲟﺠﺮﺩ ﺍﶈﺒﺔ ﻓﻔﺮﻕ ﺑﲔ ﺍﶈﺒﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ") .ﺻﺎﻭﻱ"،
"ﺑﻴﻀﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
0
0
ﻗﻮﻟﻪ] :ﻻ ﻳﻌﺪﻟﻮﻥ ﻋﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣـﻦ ﺷـﺪﺓ ﳏﺒـﺔ ﺍﳌـﺆﻣﻨﲔ ﻗﻮـﺎ ﰲ ﻧﻔـﺴﻬﺎ ﺑـﻞ ﺷـﺪﺎ ﰲ ﺍﶈـﻞ ﻭﻫـﻲ )(٣
ﺭﺳﻮﺧﻬﺎ ﻓﻴﻬﻢ ﻭﻋﺪﻡ ﺯﻭﺍﳍﺎ ﻋﻨﻬﻢ ﻓﻼ ﻳﺮﺩ ﻋﻠﻴﻪ ﺃﻧﺎ ﻧﺮﻯ ﺑﻌﺾ ﺍﻟﻜﻔـﺎﺭ ﻳـﺄﺗﻮﻥ ﺑﻄﺎﻋـﺎﺕ ﺷـﺎﻗﺔ ﻻ ﻳـﺄﰐ ﺑـﺸﻲﺀ ﻣﻨـﻬﺎ ﺍﳌﺆﻣﻨـﻮﻥ
ﻓﻜﻴﻒ ﻳﻘﺎﻝ ﺇﻥ ﳏﺒﺔ ﺍﳌﺆﻣﻨﲔ ﺃﺷﺪ ﻣﻦ ﳏﺒﺘﻬﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﺮﺃﻳﺖ ...ﺇﱁ[ ﻫﺬﺍ ﺟﻮﺍﺏ ½ﻟﻮ¼. )(٤
ﻗﻮﻟﻪ] :ﺇﺫ ﲟﻌﲎ ﺇﺫﺍ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻭﻫﻮ ﺃﻥ ½ﺇﺫ¼ ﻇﺮﻑ ﻟﻠﻤﺎﺿﻲ ﻭﺭﺅﻳﺔ ﺍﻟﻌﺬﺍﺏ ﻣﺴﺘﻘﺒﻠﺔ ﻓﺎﶈﻞ ﻟـ½ﺇﺫﺍ¼ ﻓﺄﺟﺎﺏ ﺑﺬﻟﻚ )(٥
ﺃﻭ ﺃﻧﻪ ﻧﺰﻝ ﺍﳌﺴﺘﻘﺒﻞ ﻣﱰﻟﺔ ﺍﳌﺎﺿﻲ ﻟﺘﺤﻘﻖ ﺍﳊﺼﻮﻝ) .ﻣﺪﺍﺭﻙ" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﻷﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻋﻠﺔ ﳉﻮﺍﺏ ½ﻟﻮ¼ )"ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﺣﺎﻝ[ ﺃﻱ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﳌﺴﺘﻜﻦ ﰲ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﺍﻟﻮﺍﻗﻊ ﺧﱪﺍ ﻷﻥ ﺗﻘﺪﻳﺮﻩ ﺃﻥ ﺍﻟﻘﻮﺓ ﻛﺎﺋﻨﺔ ﷲ ﲨﻴﻌﺎ") .ﲨﻞ"( )(٧
ﻗﻮﻟﻪ] :ﻭﺃﻥ ﺍﷲ ﺷﺪﻳﺪ ﺍﻟﻌﺬﺍﺏ[ ﻋﻄﻒ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ ﻭﻓﺎﺋﺪﺓ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﻮﻳﻞ ﺍﳋﻄﺐ ﻭﺗﻔﻈﻴﻊ ﺍﻷﻣﺮ ﻓﺈﻥ ﺍﺧﺘﺼﺎﺹ ﺍﻟﻘﻮﺓ ﺑﻪ )(٨
ﺗﻌﺎﱃ ﻻ ﻳﻮﺟﺐ ﺷﺪﺓ ﺍﻟﻌﺬﺍﺏ ﳉﻮﺍﺯ ﺗﺮﻛﻪ ﻋﻔﻮﺍ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻴﻪ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻭﺍﻟﻔﺎﻋﻞ ﺿﻤﲑ ﺍﻟﺴﺎﻣﻊ[ ﺃﻱ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻭﻟﻮ ﻗﺎﻝ ﺿﻤﲑ ﺍﻟﺮﺍﺋﻲ ﻟﻜﺎﻥ ﺃﻇﻬﺮ ﻳﻌﲏ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﻓﺮﺃﻱ )(٩
ﺑﺼﺮﻳﺔ ﻋﻠﻰ ﺃﺳﻠﻮﺏ ﻣﺎ ﺳﺒﻖ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺀ ﺍﻟﻔﻮﻗﻴﺔ ﺳﻮﺍﺀ ﺑﺴﻮﺍﺀ ﻭﻛﺬﺍ ﺗﻘﺮﻳﺮ ﺍﳉﻮﺍﺏ ﺑﺄﻥ ﻳﻘﺎﻝ ﺍﻟﺮﺃﻱ ﺃﻣﺮﺍ ﻋﻈﻴﻤﺎ ﻋﻠﻰ ﻧﻈﲑ ﻣﺎ
ﺳﺒﻖ ﻓﻘﻮﻟﻪ½ :ﻓﻬﻲ ...ﺇﱁ¼ ﺭﺍﺟﻊ ﻟﻠﻘﻴﻞ ﺍﻟﺜﺎﱐ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭ½ﺃ ﹼﻥ¼ ﻭﻣﺎ ﺑﻌﺪﻫﺎ[ ﺃﻱ ½ﺃﻥ¼ ﺍﻷﻭﱃ ﻣﻊ ﻣﻌﻤﻮﻟﻴﻬﺎ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻭﻫﻮ ½ﺃﻥ¼ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻊ ﻣﻌﻤﻮﻟﻴﻬﺎ ﻭﻗﻮﻟﻪ½ :ﺳﺪﺕ ﻣﺴﺪ )(١٠
Å
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ﻟﲑﻯ١٢ .ﻙ
ﺳﺪت ﻣـﺴﺪ اﳌﻔﻌـ?ﻮﻟﲔ وﺟـﻮاب ﻟـﻮ ﳏـﺬوف)، (١واﳌﻌـﲎ :ﻟـﻮ ﻋﻠﻤـﻮا ﰲ اﻟـﺪﻧﻴﺎ ﺷـﺪة ﻋـﺬاب اﷲ وأن اﻟﻘـﺪرة ﷲ وﺣـﺪه
ﻳﻦ ِ ُ ْ
اﺗﺒﻌـﻮا﴾ أي وﻗﺖ ﻣﻌﺎﻳﻨﺘﻬﻢ ﻟﻪ وﻫﻮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﳌﺎ اﲣﺬوا ﻣﻦ دوﻧﻪ أﻧﺪادا )﴿.(٢ا ِ ْذ ﴾ ﺑـﺪل ﻣـﻦ ½إذ¼ ﻗﺒﻠـﻪ ﴿ََﺗﺒــﺮ َا ِ
اﻟـﺬ ْ َ
?ﺍﻟﻮﺍﻭ ﻟﻠﺤﺎﻝ ﺃﻱ ﺭﺍﺋﲔ١٢ .ﻙ ?ﺃﻱ ﺍﻷﺗﺒﺎﻉ١٢ . ?ﻛﻔﺮﻋﻮﻥ ﻭﳕﺮﻭﺩ١٢ .
ﻘﻄﻌـﺖ﴾ ﻋﻄـﻒ ﻋـ ﺗـﱪأ ﴿ﺑ ِ ِ ُـﻢ ﴾ اﻟﻌـﺬاب َو َ َ َ ْ
راوا ْ َ َ َ ﻳﻦ َ ُ ْ
اﺗﺒﻌـﻮا﴾ أي أﻧﻜـﺮوا إﺿـﻼ ﳍـﻢ ﴿ َو﴾ ﻗـﺪ ﴿ َ َ ُ اﻟـﺬ ْ َ
ﻣﻦ ِ اﻟﺮؤﺳﺎء ﴿ ِ َ
)(٣
ﻧــــــــ ﻓﻨﺘﱪﺃ
ﻧــــــــــــ
ءوا ِﻣﻨﺎ﴾ اﻟﻴﻮم) (٦وﻟﻮ ﻟﻠﺘﻤﲏ وﻧﺘﱪأ ﺟﻮاﺑﻪ ﴿ َﻛﺬٰ ﻟ ِ َ ﴾ أي ﻓﻨ َ َﺒـﺮ َا ِﻣﻨْ ُ ْﻢ﴾ أي اﳌﺘﺒﻮﻋﲔ ﴿ َ َ
ﻛﻤﺎ َﺗ َ ُ ْ رﺟﻌﺔ إﱃ اﻟﺪﻧﻴﺎ ﴿ َ َ
)(٥
ﻧــــــــ ﺗﱪﺉ
ﺍﳌﻔﻌﻮﻟﲔ¼ ﺃﻱ ﻓﻠﺬﻟﻚ ﻭﺟﺐ ﻓﺘﺤﻬﺎ ﻭﺇﻥ ﱂ ﻳﺼﺢ ﺗﺄﻭﻳﻠﻬﺎ ﺑﺎﳌﻔﺮﺩ ﻷﻥ ﻭﺟﻮﺏ ﺍﻟﻔﺘﺢ ﻣﺪﺍﺭﻩ ﻋﻠﻰ ﺃﺣﺪ ﺃﻣﺮﻳﻦ ﺇﻣﺎ ﺗﺄﻭﻳﻠﻬﺎ
ﺑﺎﳌﺼﺪﺭ ﻭﺇﻣﺎ ﻭﻗﻮﻋﻬﺎ ﻣﻮﻗﻊ ﺍﳌﻔﻌﻮﻟﲔ ﻟـ½ﻋﻠﻢ¼ ﻛﻤﺎ ﻫﻨﺎ ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﻌﻠﻴﻖ ﺑﺎﻟﻼﻡ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﺟﻮﺍﺏ ﻟﻮ ﳏﺬﻭﻑ[ ﺃﻱ ﻋﻠﻰ ﺍﻟﻘﻴﻞ ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺃﻥ ﺍﻟﻔﺎﻋﻞ ﺍﳌﻮﺻﻮﻝ ﻭﻗﻮﻟﻪ½ :ﺷﺪﺓ ﻋﺬﺍﺏ ﺍﷲ¼ ﺃﺧﺬﻩ ﻣﻦ ﺍﳌﻌﻄﻮﻑ )(١
ﻭﻫﻮ ﻗﻮﻝ﴿ :ﻭﺃﻥ ﺍﷲ ﺷﺪﻳﺪ ﺍﻟﻌﺬﺍﺏ﴾ ﻭﻣﺎ ﺑﻌﺪﻩ ﺃﺧﺬﻩ ﻣﻦ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻓﻬﻮ ﻟﻒ ﻭﻧﺸﺮ ﻣﺸﻮﺵ ﻭﻗﻮﻟﻪ ﻟﻮ ﻋﻠﻤﻮﺍ ﰲ ﺍﻟﺪﻧﻴﺎ
ﺷﺪﺓ ﻋﺬﺍﺏ ﺍﷲ ﻟﻴﺲ ﻓﻴﻪ ﺇﻻ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ ﻟـ½ﻋﻠﻢ¼ ﻭﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺜﺎﱐ ﳏﺬﻭﻓﺎ ،ﺗﻘﺪﻳﺮﻩ ½ﻟﻮ ﻋﻠﻤﻮﺍ ﺷﺪﺓ ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ
ﺣﺎﺻﻠﺔ ﳍﻢ ﺃﻭ ﳓﻮ ﺫﻟﻚ¼") .ﲨﻞ"(
0
0
ﻗﻮﻟﻪ] :ﳌﺎ ﺍﲣﺬﻭﺍ ﻣﻦ ﺩﻭﻧﻪ ﺃﻧﺪﺍﺩﺍ[ ﻗﺪﺭ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻴﺎﺀ ﺍﻟﺘﺤﺘﻴﺔ ﻣﺆﺧﺮﺍ ﻋﻦ ﻗﻮﻟﻪ﴿ :ﺃﹶﻥﱠ ﺍﻟﹾﻘﹸﻮﺓﹶ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ: )(٢
[١٦٥ﻭﻗﺪﺭﻩ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻔﻮﻗﺎﻧﻴﺔ ﻣﻘﺪﻣﺎ ﻋﻠﻴﻪ ﻭﺍﳌﻨﺎﺳﺒﺔ ﻇﺎﻫﺮﺓ؛ ﻷﻧﻪ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻴﺎﺀ ﺍﻟﺘﺤﺘﻴﺔ ﻣﻌﻤﻮﻝ ﻟـ ½ﻳﺮﻯ¼ ﻓﻬﻮ ﻣﻦ ﲤﺎﻣﻪ
ﻓﺎﳌﻨﺎﺳﺐ ﺗﻘﺪﻳﺮ ﺍﳉﻮﺍﺏ ﺑﻌﺪﻩ ﻭﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺀ ﺍﻟﻔﻮﻗﺎﻧﻴﺔ ﺗﻌﻠﻴﻞ ﻟﻠﺠﻮﺍﺏ ﺍﶈﺬﻭﻑ ﻓﺎﳌﻨﺎﺳﺐ ﺗﻘﺪﻳﺮﻩ ﻗﺒﻠﻪ ﺗﺄﻣﻞ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﻟﺮﺅﺳﺎﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﺍﺗﺒﻌﻮﺍ¼ ﺍﻷﻭﻝ ﻋﻠﻰ ﺻـﻴﻐﺔ ﺍﻬـﻮﻝ ﻛﻤـﺎ ﻳـﺪﻝ ﻋﻠﻴـﻪ ﺍﻟـﺴﻴﺎﻕ ﻓﻠـﺬﺍ ﺍﺧﺘـﺎﺭﻩ ﺍﳌﻔـﺴﺮ .ﻭﻗـﺮﺃ )(٣
ﺍﺎﻫﺪ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺀ ﻟﻠﻔﺎﻋﻞ ﻭﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻨﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺀ ﻟﻠﻤﺠﺎﻭﺯﺓ ﺃﻱ ﺗﻘﻄﻌﺖ ﻋﻨﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺭﺟﻌﺔ ﺇﱃ ﺍﻟﺪﻧﻴﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺗﱪﺀ ﺍﻷَﺗﺒﺎﻉ ﻣﻦ ﺍﳌﺘﺒﻮﻋﲔ ﰲ ﺍﻵﺧﺮﺓ ﺑﻌﺪ ﻣﺎ ﺗـﺒﲔ ﳍـﻢ ﻋـﺪﻡ ﻧﻔﻌﻬـﻢ ﻛﻤـﺎ )(٥
ﻳﻘﺘﻀﻴﻪ ﻇﺎﻫﺮ ﺍﻟﺘﺸﺒﻴﻪ ﺑﻘﻮﻟﻪ ﴿ ﹶﻛﻤﺎ ﺗﺒﺮﺅﻭﺍﹾ ﻣِﻨﺎ﴾ ﺍﻵﻳﺔ ]ﺍﻟﺒﻘﺮﺓ] .[١٦٧ :ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﻴﻮﻡ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺗﱪﺀ ﺍﳌﺘﺒﻮﻋﲔ ﻫﻮ ﺍﻟﺘﱪﺀ ﰲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺇﺫ ﱂ ﻳﻘﻊ ﳍﻢ ﺍﻟﺘﱪﺀ ﰲ ﺍﻟﺪﻧﻴﺎ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺃﺭﺍﻫﻢ[ ﺃﻓﺎﺩ ﺑﻪ ﺃﻥ ﺍﻹﺷﺎﺭﺓ ﺑﺬﻟﻚ ﺇﱃ ﺇﺭﺍﺀﻢ ﺗﻠﻚ ﺍﻷﻫﻮﺍﻝ") .ﻛﺮﺧﻲ"( )(٧
ﻗﻮﻟﻪ] :ﺷﺪﺓ ﻋﺬﺍﺑﻪ[ ﺭﺍﺟﻊ ﻟﻘﻮﻟﻪ﴿ :ﻭﺭﺃﹶﻭﺍﹾ ﺍﻟﹾﻌﺬﹶﺍﺏ]﴾ﺍﻟﺒﻘﺮﺓ [١٦٦ :ﻭﻗﻮﻟﻪ½ :ﻭﺗﱪﺃ ﺑﻌﻀﻬﻢ ﻣﻦ ﺑﻌﺾ¼ ﺭﺍﺟﻊ ﻟﻘﻮﻟﻪ﴿ :ﺇِﺫﹾ )(٨
ﺗﺒﺮﺃﹶ﴾]ﺍﻟﺒﻘﺮﺓ [١٦٦ :ﻓﻬﻮ ﻟﻒ ﻭﻧﺸﺮ ﻣﺸﻮﺵ ﻭﺍﳌﺮﺍﺩ ﺃﻧﻪ ﺃﺭﺍﻫﻢ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻋﻘﻮﺑﺔ ﻋﻠﻰ ﻋﻘﻴﺪﻢ ﺍﻟﻔﺎﺳﺪﺓ ﺑﺎﲣﺎﺫ ﺍﻷﻧﺪﺍﺩ
ﻓﻜﻤﺎ ﻋﺎﻗﺒﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻘﺎﺋﺪ ﻋﺎﻗﺒﻬﻢ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺴﻴﺌﺔ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﻟﺴﻴﺌﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳋﺎﺹ ﻣﻦ ﺍﻟﻌﺎﻡ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ] .ﻋﻠﻤﻴﺔ[ )(٩
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2
?ﻣﻔﻌﻮﻝ ﺑﻪ ﻟﻜﻠﻮﺍ
اﻟﻨـﺎس ُ ُ ْ
ﻠـﻮا ِﻣﻤـﺎ ِﻓــﻲ ﻣﻦ اﻟﻨﺎرِ ﴿ ﴾﴾۱۶۷ﺑﻌﺪ دﺧﻮﳍﺎ .وﻧﺰل ﻓﻴﻤﻦ ﺣﺮم اﻟﺴﻮاﺋﺐ وﳓﻮﻫـﺎَ ﴿ :ﻳﺎﻳ َ ـﺎ ُ وﻣﺎ ُ ْﻢ ﺑ ِ ٰ ِ ِﺟ ْ َ ِ َ
)(٢ )(١
ﻉ َ َ
ﻭﻣﻦ ﻟﻠﺘﺒﻌﻴﺾ ﺇﺫ ﻻ ﻳﺆﻛﻞ ﻛﻞ ﻣﺎ ﰲ ﺍﻷﺭﺽ١٢ .ﻛﻤﺎ
ﻗﻮﻟﻪ] :ﺣﺮﻡ ﺍﻟﺴﻮﺍﺋﺐ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﻌﻒ ﻣﺎ ﻗﻴﻞ ﺇﳕﺎ ﻧﺰﻟﺖ ﰲ ﻗﻮﻡ ﺣﺮﻣﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺭﻓﻴﻊ ﺍﻷﻃﻌﻤﺔ ﻭﺍﳌﻼﺑﺲ ﻭﻣﺎ ﻗﻴﻞ ﺇـﺎ )(١
ﻧﺰﻟﺖ ﰲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ ﻭﺃﺣﺰﺍﺑﻪ ﺣﻴﺚ ﺣﺮﻣﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﳊﻢ ﺍﻹﺑﻞ ﳌﺎ ﻛﺎﻥ ﺣﺮﺍﻣﺎ ﰲ ﺩﻳﻦ ﺍﻟﻴﻬﻮﺩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ...ﺇﱁ[ ﻧﺰﻝ ﻓﻴﻤﻦ ﺣﺮﻣﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺍﻟﺒﺤﺎﺋﺮ ﻭﳓﻮﻫﺎ) .ﻣﺪﺍﺭﻙ( )(٢
ﻗﻮﻟﻪ] :ﳑﺎ ﰲ ﺍﻷﺭﺽ[ ﻣﻦ ﺗﺒﻌﻴﻀﻴﺔ؛ ﻷﻥ ﺑﻌﺾ ﻣﺎ ﰲ ﺍﻷﺭﺽ ﻻ ﳚﻮﺯ ﺃﻛﻠﻪ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﻣﺴﺘﻠﺬﺍ[ ﺃﻱ ﻟﻨﻔﺲ ﺍﳌﺆﻣﻦ ﻭﻫﻮ ﻣﺎ ﻋﺪﺍ ﺍﳊﺮﺍﻡ") .ﺻﺎﻭﻱ"( )(٤
ﻗﻮﻟﻪ] :ﻃﺮﻕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳋﻄﻮﺍﺕ ﻫﺎﻫﻨﺎ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻄﺮﻕ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻷﻥ ﺍﳋﻄﻮﺓ ﺃﻋﲏ ﻣﺎ ﺑﲔ ﺍﻟﻘﺪﻣﲔ ﻋﻨﺪ ﺍﳌﺸﻲ ﻟﻴﺲ )(٥
ﲟﻘﺼﻮﺩ ﻫﺎﻫﻨﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﺰﻳﻴﻨﻪ[ ﻛﺄﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ ﺃﻱ ﻃﺮﻕ ﺗﺰﻳﻴﻨﻪ ،ﻭﺗﺰﻳﻴﻨﻪ ﻭﺳﺎﻭﺳﻪ ﻭﻃﺮﻗﻬﺎ ﺍﻷﻣﻮﺭ ﺍﶈﺮﻣﺔ ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﻄﺮﻕ ﺁﺛﺎﺭ )(٦
ﺍﻟﻮﺳﻮﺳﺔ ﻗﺎﻝ ﰲ "ﺁﻛﺎﻡ ﺍﳌﺮﺟﺎﻥ" ﻭﻳﻨﺤﺼﺮ ﻣﺎ ﻳﺪﻋﻮ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻟﻴﻪ ﺍﺑﻦ ﺁﺩﻡ ﻭﻳﻮﺳﻮﺱ ﻟﻪ ﰲ ﺳﺖ ﻣﺮﺍﺗﺐ :ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻣﺮﺗﺒﺔ ﺍﻟﻜﻔﺮ
ﻭﺍﻟﺸﺮﻙ ﻭﻣﻌﺎﺩﺍﺓ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﺫﺍ ﻇﻔﺮ ﺑﺬﻟﻚ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ ﺑﺮﺩﺍﻧﻴﻨﻪ ﻭﺍﺳﺘﺮﺍﺡ ﻣﻦ ﺗﻌﺒﻪ ﻣﻌﻪ ﻷﻧﻪ ﺣﺼﻞ ﻣﻨﺘﻬﻰ
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ﺃﻣﻨﻴﺘﻪ ،ﻭﻫﺬﺍ ﺃﻭﻝ ﻣﺎ ﻳﺮﻳﺪﻩ ﻣﻦ ﺍﻟﻌﺒﺪ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺒﺪﻋﺔ ﻭﻫﻲ ﺃﺣﺐ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻔﺴﻮﻕ ﻭﺍﳌﻌﺎﺻﻲ ﻷﻥ ﺍﳌﻌﺼﻴﺔ ﻳﺘﺎﺏ ﻣﻨﻬﺎ ﻭﺍﻟﺒﺪﻋﺔ ﻻ
ﻳﺘﺎﺏ ﻣﻨﻬﺎ ﻷﻥ ﺻﺎﺣﺒﻬﺎ ﻳﻈﻨﻬﺎ ﺣﻘﻴﻘﺔ ﺻﺤﻴﺤﺔ ﻓﻼ ﻳﺘﻮﺏ ﻓﺈﺫﺍ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﺍﻟﻜﺒﺎﺋﺮ ﻋﻠﻰ ﺍﺧﺘﻼﻑ
ﺃﻧﻮﺍﻋﻬﺎ ﻓﺈﺫﺍ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﻫﻲ ﺍﻟﺼﻐﺎﺋﺮ ﺍﻟﱵ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺻﺎﺭﺕ ﻛﺒﲑﺓ ﻭﺍﻟﻜﺒﺎﺋﺮ ﺭﲟﺎ ﺃﻫﻠﻜﺖ ﺻﺎﺣﺒﻬﺎ
ﻛﻤﺎ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺇﻳﺎﻛﻢ ﻭﳏﻘﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ¼ ﻓﺈﻥ ﻣﺜﻞ ﺫﻟﻚ ﻣﺜﻞ ﻗﻮﻡ ﻧﺰﻟﻮﺍ ﺑﻔﻼﺓ ﻣﻦ ﺍﻷﺭﺽ ﻓﺠﺎﺀ ﻛﻞ ﻭﺍﺣﺪ ﺑﻌﻮﺩ
ﺣﻄﺐ ﺣﱴ ﺃﻭﻗﺪﻭﺍ ﻧﺎﺭﺍ ﻋﻈﻴﻤﺔ ﻭﻃﺒﺨﻮﺍ ﻭﺷﺒﻌﻮﺍ ﻓﺈﺫﺍ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﳌﺮﺗﺒﺔ ﺍﳋﺎﻣﺴﺔ ﻭﻫﻲ ﺍﺷﺘﻐﺎﻟﻪ ﺑﺎﳌﺒﺎﺣﺎﺕ ﺍﻟﱵ ﻻ
ﺛﻮﺍﺏ ﻓﻴﻬﺎ ﻭﻻ ﻋﻘﺎﺏ ﺑﻞ ﻋﻘﺎﺎ ﻓﻮﺍﺕ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﻓﺎﺕ ﻋﻠﻴﻪ ﺑﺎﺷﺘﻐﺎﻟﻪ ﺎ ﻓﺈﻥ ﻋﺠﺰ ﻋﻦ ﺫﻟﻚ ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﻫﻲ ﺃﻥ
ﻳﺸﻐﻠﻪ ﺑﺎﻟﻌﻤﻞ ﺍﳌﻔﻀﻮﻝ ﻋﻤﺎ ﻫﻮ ﺃﻓﻀﻞ ﻣﻨﻪ ﻟﻴﺰﻳﺢ ﻋﻨﻪ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻳﻔﻮﺗﻪ ﺛﻮﺍﺏ ﺍﻟﻌﻤﻞ ﺍﻟﻔﺎﺿﻞ ﻓﻴﺠﺮﻩ ﻣﻦ ﺍﻟﻔﺎﺿﻞ ﺇﱃ ﺍﳌﻔﻀﻮﻝ ﻭﻣﻦ
ﺍﻷﻓﻀﻞ ﺇﱃ ﺍﻟﻔﺎﺿﻞ ﻟﻴﺘﻤﻜﻦ ﻣﻦ ﺃﻥ ﳚﺮﻩ ﻣﻦ ﺍﻟﻔﺎﺿﻞ ﺇﱃ ﺍﻟﺸﺮﻭﺭ ﲟﺎ ﳚﺮﻩ ﻣﻦ ﺍﻟﻔﺎﺿﻞ ﺍﻟﺴﻬﻞ ﺇﱃ ﺍﻷﻓﻀﻞ ﺍﻷﺷﻖ ﻛﻤﺌﺔ ﺭﻛﻌﺔ
ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺭﻛﻌﺘﲔ ﻟﻴﺼﲑ ﺍﺯﺩﻳﺎﺩ ﺍﳌﺸﻘﺔ ﺳﺒﺒﺎ ﳊﺼﻮﻝ ﺍﻟﻨﻔﺮﺓ ﻋﻦ ﺍﻟﻄﺎﻋﺔ ﺑﺎﻟﻜﻠﻴﺔ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﻴﻦ ﺍﻟﻌﺪﺍﻭﺓ[ ﺃﻱ ﻟﻠﺼﺎﳊﲔ ﻭﺇﻥ ﻛﺎﻥ ﻳﻈﻬﺮ ﺍﳌﻮﺍﻻﺓ ﳌﻦ ﻳﻐﻮﻳﻪ ﻭﻟﺬﻟﻚ ﲰﺎﻩ ﻭﻟﻴﺎ ﰲ ﻗﻮﻟﻪ ﴿ﺃﹶﻭﻟِﻴﺎﺅﻫﻢ ﺍﻟﻄﱠﺎﻏﹸﻮﺕ﴾ )(٧
]ﺍﻟﺒﻘﺮﺓ") .[٢٥٧ :ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﻹﰒ[ ﺍﻋﻠﻢ ﺃﻥ ﰲ ﺗﻔﺴﲑ ﺍﻟﺴﻮﺀ ﺑﺎﻹﰒ ﻭﺗﻔﺴﲑ ﺍﻟﻔﺤﺸﺎﺀ ﺑﺎﻟﻘﺒﻴﺢ ﺷﺮﻋﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﺮﺍﺩﻓﻬﻤﺎ ﻟﺸﻤﻮﻝ ﺍﻹﰒ ﻭﺍﻟﻘﺒﻴﺢ ﺷﺮﻋﺎ )(٨
ﳉﻤﻴﻊ ﺍﳌﻌﺎﺻﻲ ﻓﺎﻟﻌﻄﻒ ﻻﺧﺘﻼﻑ ﺍﻟﻮﺻﻔﲔ ﺍﻟﻨﺎﺯﻝ ﻣﱰﻟﺔ ﺍﺧﺘﻼﻑ ﺍﻟﺬﺍﺗﲔ؛ ﻷﻧﻪ ﺳﻮﺀ ﻻﻏﺘﻤﺎﻡ ﺍﻟﻌﺎﻗﻞ ﺑﻪ ﻭﻓﺤـﺸﺎﺀ ﻻﺳـﺘﻘﺒﺎﺣﻪ
ﺇﻳﺎﻩ ﻭﻗﻴﻞ ﺍﻟﺴﻮﺀ ﻳﻌﻢ ﺍﻟﻘﺒﺎﺋﺢ ،ﻭﺍﻟﻔﺤﺸﺎﺀ ﻣﺎ ﲡﺎﻭﺯ ﺍﳊﺪ ﰲ ﺍﻟﻘﺒﺢ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ] .ﻋﻠﻤﻴﺔ[
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?ﺑﻴﺎﻥ ﳌﺎ ﺍﳌﻮﺻﻮﻟﺔ ١٢ .ﻙ
اﻧﺰل اﺗﺒﻌﻮا َ ۤ
ﻣﺎ َ ْ َ َ ﻗﻴﻞ َﻟ ُ ُﻢ ﴾ أي اﻟﻜﻔﺎر ﴿ ِ ُ ْ ﺮﻳﻢ ﻣﺎ ﻟﻢ ﳛﺮم وﻏﲑه )َ ﴿.(٢و ِ َ
اذا ِ ْ َ َﻤﻮن ﴿ ﴾﴾۱۶۹ﻣﻦ ﲢ ِ
ﻘﻮﻟﻮا َﻋ َ اﷲِ َﻣﺎ َﻻ َ ْﻌﻠ ُ ْ َ
)(١
وان َ ُ ْ ُ ْ
﴿ََ ْ
=ﺃﻱ ﻣﻦ ﺍﲣﺎﺫ ﺍﻷﻧﺪﺍﺩ ١٢ .
ﺑﺎءﻧـﺎ﴾ ﻣـﻦ ﻋﺒـﺎدة اﻟﻔ ْ َﻨـﺎ﴾ وﺟـﺪﻧﺎ ﴿ َﻋﻠ َْﻴـ ِ َ ٓ َ َ
)(٦
ﺒـﻊ َ ۤ
ﻣـﺎ َ ْ َ ﺑـﻞ ﻧ َ ِ ُ اﷲ ﴾ ﻣﻦ اﻟﺘﻮﺣﻴﺪ وﲢﻠﻴـﻞ اﻟﻄﻴﺒـﺎت ﴿ َ ُ ْ
ﻗـﺎﻟﻮا﴾ ﻻ ﴿ َ ْ
)(٥ )(٤ )(٣
ُ
ﺷـﻴﺌﺎ﴾ ﻣـﻦ أﻣـﺮ
ـﻮن َ ْ ً
ﻌﻘﻠُـ ْ َ
ـﺎؤ ُ ْﻢ َﻻ َ ْ ِ اﻷﺻـﻨﺎم وﲢـﺮﻳﻢ اﻟـﺴﻮاﺋﺐ واﻟﺒﺤــﺎﺋﺮ .ﻗـﺎل ﺗﻌــﺎﱃَ﴿ :ا﴾ ﻳﺘﺒﻌـﻮﻢ ﴿ َ َوﻟـ ْـﻮ َـ َ
ـﺎن ﺑَـ ٓ ُ )(٨ )(٧
ﻌﻘﻠـﻮن ﴿ ﴾﴾۱۷۱اﳌﻮﻋﻈـﺔَ ﴿ .ﻳﺎﻳ َ ـﺎ وﻋﺪم ﺗﺪﺑﺮﻫﺎ ﻛﺎﻟﺒﻬﺎﺋﻢ ﺗﺴﻤﻊ ﺻﻮت راﻋﻴﻬﺎ وﻻ ﺗﻔﻬﻤﻪ ،ﻫـﻢ ﴿ ُﺻﻢ ُ ْ ٌ
ﺑﻜﻢ ﻋُ ْ ٌ َﻓ ُ ْـﻢ َﻻ َ ْ ِ ُ ْ
ﻗﻮﻟﻪ] :ﻭﺃﻥ ﺗﻘﻮﻟﻮﺍ ...ﺇﱁ[ ﰲ ﻣﻮﺿﻊ ﺍﳉﺮ ﺑﺎﻟﻌﻄﻒ ﻋﻠﻰ ½ﺑﺎﻟﺴﻮﺀ¼ ﺃﻱ ﻭﺑﺄﻥ ﺗﻘﻮﻟﻮﺍ ﻋﻠﻰ ﺍﷲ ﻣﺎﻻ ﺗﻌﻠﻤﻮﻥ ،ﻫﻮ ﻗﻮﻟﻜﻢ½ :ﻫﺬﺍ )(١
ﺣﻼﻝ ﻭﻫﺬﺍ ﺣﺮﺍﻡ¼ ﺑﻐﲑ ﻋﻠﻢ ﻭﻳﺪﺧﻞ ﻓﻴﻪ ﻛﻞ ﻣﺎ ﻳﻀﺎﻑ ﺇﱃ ﺍﷲ ﳑﺎ ﻻ ﳚﻮﺯ ﻋﻠﻴﻪ) .ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﻭﻏﲑِﻩ[ ﺃﻱ ﻛﺎﲣﺎﺫ ﺃﻧﺪﺍﺩ ﻏﲑ ﺍﷲ") .ﺻﺎﻭﻱ"( )(٢
ﻗﻮﻟﻪ] :ﻭِﺇﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻬﻢ ﺍﺗﺒِﻌﻮﺍ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﷲ[ ﺍﻵﻳﺔ .ﻓﻴﻪ ﺇﺑﻄﺎﻝ ﺗﻘﻠﻴﺪ ﺍﳉﺎﻫﻞ" ) .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ...ﺇﱁ[ ﻟﻒ ﻭﻧﺸﺮ ﻣﺮﺗﺐ ﻓﺈﻥ ﻗﻮﻟﻪ½ :ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ¼ ﺭﺍﺟﻊ ﻟﻘﻮﻟﻪ﴿ :ﻭﻣِﻦ ﺍﻟﻨﺎﺱِ ﻣﻦ ﻳﺘِ
ﺨﺬﹸ﴾ ...ﺇﱁ )(٤
0
0
]ﺍﻟﺒﻘﺮﺓ [١٦٥ :ﻭﻗﻮﻟﻪ½ :ﻭﲢﻠﻴﻞ ﺍﻟﻄﻴﺒﺎﺕ¼ ﺭﺍﺟﻊ ﻟﻘﻮﻟﻪ﴿ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻛﹸﻠﹸﻮﺍﹾ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ") .[١٦٨ :ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻻ[ ﺃﻱ ﻗﺎﻟﻮﺍ ﻻ ﻧﺘﺒﻊ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﻭ½ﺑﻞ¼ ﻟﻺﺿﺮﺍﺏ ﺍﻹﺑﻄﺎﱄ ﻭﻫﻮ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﲨﻠﺔ ﳏﺬﻭﻓﺔ ﺃﺷﺎﺭ ﳍﺎ ﺍﳌﻔﺴﺮ ﺑﺘﻘﺪﻳﺮ )(٥
½ﻻ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﺟﺪﻧﺎ[ ﻭﺑﻪ ﻋﱪ ﰲ ﺍﳌﺎﺋﺪﺓ ﻭﻟﻘﻤﺎﻥ؛ ﻷﻥ ½ﺃﻟﻔﻰ¼ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻟﲔ ﺩﺍﺋﻤﺎ ﻭ½ﻭﺟﺪ¼ ﻳﺘﻌﺪﻯ ﺇﻟﻴﻬﻤﺎ ﺗﺎﺭﺓ ﻭﺇﱃ ﻭﺍﺣﺪ )(٦
ﺃﺧﺮﻯ ﻛﻘﻮﻟﻚ ﻭﺟﺪﺕ ﺍﻟﻀﺎﻟﺔ ﻓﻬﻮ ﻣﺸﺘﺮﻙ ﻭ½ﺃﻟﻔﻰ¼ ﺧﺎﺹ ﻓﻜﺎﻥ ﻣﻮﺿﻊ ﺍﻷﻭﻝ ﺃﻧﺴﺐ ﺑﻪ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ...ﺇﱁ[ ﻣﻘﺎﺑﻞ ﻟﻘﻮﻟﻪ ½ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ¼ ﻭﻗﻮﻟﻪ½ :ﻭﲢﺮﱘ ﺍﻟﺴﻮﺍﺋﺐ¼ ﻣﻘﺎﺑﻞ ﻟﻘﻮﻟﻪ½ :ﻭﲢﻠﻴﻞ ﺍﻟﻄﻴﺒﺎﺕ¼. )(٧
)"ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻳﺘﺒﻌﻮﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳍﻤﺰﺓ ﻟﻺﻧﻜﺎﺭ ﺩﺍﺧﻠﺔ ﻋﻠﻰ ﳏﺬﻭﻑ ﻭﺍﻟﻮﺍﻭ ﻋﺎﻃﻔﺔ ﻋﻠﻰ ﺫﻟﻚ ﺍﶈﺬﻭﻑ ﻭﺍﳉﻤﻠﺔ ﺣﺎﻟﻴﺔ )(٨
ﻓﺎﻟﻮﺍﻭ ﻟﻠﺤﺎﻝ ﺃﻳﻀﺎ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻳﻦ[ ﻗﻴﺪ ﺑﻪ ﻟﺌﻼ ﻳﺮﺩ ﺃﻢ ﻳﻌﻘﻠﻮﻥ ﺑﺄﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﺇﱃ ﺍﳊﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠﻖ ﺍﳌﺨﺼﻮﺹ ﻟﺌﻼ ﻳﺮﺩ ﺑﻌﻤﻮﻡ ﺍﳌﺘﻌﻠﻖ ﻣﺎ ﻳﺮﺩ] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﳍﺪﻯ[ ﺃﺷﺎﺭ ﺍﻟﺸﺎﺭﺡ ﺇﱃ ﺃﻥ ﺍﳌﺸﺒﻪ ﻓﻴﻪ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﻭﻣﺜﻞ ﻣﻦ ﻳﺪﻋﻮ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺇﱃ ﺍﳍﺪﻯ ﻛﻤﺜﻞ )(١١
ﺍﻟﺬﻱ ﻳﻨﻌﻖ ﻓﺼﺎﺭ ﺍﻟﻨﺎﻋﻖ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺮﺍﻋﻲ ﲟﱰﻟﺔ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﳍﺪﻯ ﻭﻫﻮ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺳﺎﺋﺮ ﺍﻟـﺪﻋﺎﺓ ﺇﱃ ﺍﳍـﺪﻯ ﻭﺻـﺎﺭ
ﺍﻟﻜﻔﺎﺭ ﲟﱰﻟﺔ ﺍﻟﻐﻨﻢ ﺍﳌﻨﻌﻮﻕ ﺎ] .ﻋﻠﻤﻴﺔ[
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ﻌﺒﺪون ﴿.(٢)﴾﴾۱۷۲ ان ُ ْ ُ ْ
ﻛﻨﺘﻢ ِاﻳﺎہ ُ َ ْ ُ ُ ْ َ واﺷ ُ ُ ْوا ﴾ ﻋ ﻣﺎ أﺣﻞ ﻟﻜﻢ ﴿ ِ ْ ﻣﻦ ﻃَ ٰﺒﺖِ ﴾ ﺣﻼﻻت ﴿ َﻣﺎ َر َ ْ ٰ ُ ْ
ﻗﻨﻜﻢ َ ْ ﻣﻨﻮا ُ ُ ْ
ﻠﻮا ِ ْ َ ُْ ﻳﻦ
اﻟﺬ ْ َ
ِ
)(١
ﺘﺔ﴾ أي أﻛﻠﻬﺎ) (٤إذ اﻟﻜﻼم ﻓﻴﻪ وﻛﺬا ﻣﺎ ﺑﻌﺪﻫﺎ وﻫﻲ ﻣﺎ ﻟﻢ ﻳﺬك ﺷﺮﻋﺎ ،وأﳊﻖ ﺑﻬـﺎ ﺑﺎﻟـﺴﻨﺔ ﻣـﺎ أﺑـﲔ اﻟﻤ ْ َ َ َ َم َﻋﻠ ْ ُ ُ
َﻴﻜﻢ ْ َ ﴿َِ
اﻧﻤﺎ
)(٣
?ﺑﺎﻟﺬﻛﺮ ﻣﻊ ﺣﺮﻣﺔ ﺳﺎﺋﺮ ?ﻣﻦ ﻗﻮﻟﻪ ﺃﻭ ﺩﻣﺎ ﻣﺴﻔﻮﺣﺎ ١٢ .ﻙ ?ﺃﻱ ﻣﻦ ﺍﳌﻴﺘـﺔ ١٢ .ﻙ
اﻟﺨﻨﺰ ِ ْﻳـﺮ ِ﴾ ﺧـﺺ اﻟﻠﺤـﻢ ﻷﻧـﻪ
ْ
َ ْ َ ِْ َ
وﻟﺤـﻢ ﴿ ـﺎم ﻌ اﻷﻧ ﰲ ـﺎﻤ ﻛ )(٦
ﻮح ـﺴﻔﳌ ا أي ﴾ واﻟـﺪم
َ َ ﴿ ﺮاد ﳉﻣﻦ ﺣﻲ )(٥وﺧﺺ ﻣﻨﻬﺎ اﻟﺴﻤﻚ وا
ﺃﺟﺰﺍﺋﻪ ١٢ .ﻙ
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻣﺎ ﺃﺣﻞ ﻟﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﻃﻠﺐ ﺍﻟﺸﻜﺮ ﻣﻄﻠﻘﺎ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜـﻮﻥ ﻻﺯﻣـﺎ ﰲ ﻣﻄﻠـﻖ ﺍﻟـﺮﺯﻕ ﻣـﻊ ﺃﻥ )(١
ﺍﳊﺮﺍﻡ ﻻ ﻳﺴﺘﻮﺟﺐ ﺍﻟﺸﻜﺮ ﺑﻞ ﻳﺴﺘﻮﺟﺐ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻭﺍﻟﻘﺮﻳﻨﺔ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻫﺬﺍ ﺍﻟﻘﻴﺪ ﻃﻠﺐ ﺍﻟﺸﻜﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺇﻥ ﻛﻨﺘﻢ ﺇﻳﺎﻩ ﺗﻌﺒﺪﻭﻥ[ ﺇﻥ ﺻﺢ ﺃﻧﻜﻢ ﲣﺼﻮﻧﻪ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﺗﻘﺮﻭﻥ ﺃﻧﻪ ﻣﻮﱃ ﺍﻟﻨﻌﻢ ﻓﺈﻥ ﻋﺒﺎﺩﺗﻪ ﺗﻌﺎﱃ ﻻ ﺗﺘﻢ ﺇﻻ ﺑﺎﻟﺸﻜﺮ )(٢
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0
ﻓﺎﳌﻌﻠﻖ ﺑﻔﻌﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻮ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻜﺮ ﻹﲤﺎﻣﻪ ﻭﻫﻮ ﻋﺪﻡ ﻋﻨﺪ ﻋﺪﻣﻪ) .ﺑﻴﻀﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺇﳕﺎ ﺣﺮﻡ ...ﺇﱁ[ ﺍﳊﺼﺮ ﺇﺿﺎﰲ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﺃﻛﻠﻬﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳊﺮﻣﺔ ﻻ ﻳﺘﻌﻠﻖ ﺑﺎﻷﻋﻴﺎﻥ ﻷﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺻﻔﺎﺕ ﻓﻌﻞ ﺍﳌﻜﻠﻒ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﺎ ﺃﹸﺑِﲔ ﻣﻦ ﺣﻲ[ ﺃﺑﲔ ﺑﻀﻢ ﺍﳍﻤﺰﺓ ﻭﻛﺴﺮ ﺍﳌﻮﺣﺪﺓ ﺍﻟﻌﻀﻮ ﺍﻟﺬﻱ ﻗﻄﻊ ﻣﻦ ﺣﻲ ﻭﻓﺼﻞ ﻣﻨﻪ ﻓﻬﻮ ﻣﻴﺘﺔ") .ﺻﺎﻭﻱ" ،ﻙ( )(٥
ﻗﻮﻟﻪ] :ﺍﳌﺴﻔﻮﺡ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺮﺩ ﺑﺎﻟﻜﺒﺪ ﻭﺍﻟﻄﺤﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﺍﻹﻫﻼﻝ ﺭﻓﻊ ﺍﻟﺼﻮﺕ[ ﺃﻱ ﻗﺪ ﲰﻲ ﺍﻟﺸﻲﺀ ﺑﺎﺳﻢ ﺻﺎﺣﺒﻪ ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ ﺍﺳﺘﻬﻞ ﺍﳌﻮﻟﻮﺩ ﲟﻌﲎ ﺻﺎﺡ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ )(٧
ﻭﲰﻲ ﺍﳍﻼﻝ ﺑﺬﻟﻚ ﻟﺮﻓﻊ ﺍﻟﺼﻮﺕ ﻋﻨﺪ ﺭﺅﻳﺘﻪ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺒﻘﺮﺓ ﺍﳌﻨﺬﻭﺭﺓ ﻟﻸﻭﻟﻴﺎﺀ ﻛﻤﺎ ﻫﻮ ﺍﻟﺮﺳﻢ ﰲ ﺯﻣﺎﻧﻨﺎ ﺣﻼﻝ ﻃﻴﺐ؛ ﻷﻧﻪ
ﱂ ﻳﺬﻛﺮ ﺍﺳﻢ ﻏﲑ ﺍﷲ ﻋﻠﻴﻬﺎ ﻭﻗﺖ ﺍﻟﺬﺑﺢ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﻨﺬﺭﻭﺎ ﻟﻪ) .ﺗﻔﺴﲑﺍﺕ ﺃﲪﺪﻳﺔ(
ﻗﻮﻟﻪ] :ﺃﹶﻟﹾﺠﺄﹶﺗﻪ [ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻪ ﺻﻴﻐﺔ ﺍﻬﻮﻝ ﰲ ﴿ﻓﹶﻤﻦِ ﺍﺿﻄﹸﺮ]﴾ﺍﻟﺒﻘﺮﺓ] .[١٧٣ :ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺣﻴﺚ ﻭﺳﻊ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻟﻴﻞ ﺍﻟﻐﻔﺮﺍﻥ ﻭﺍﻟﺮﺣﻢ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ[ ﺃﻱ ﻓﻤﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺪﺱ ﺳﺮﻩ ﺍﻟﻌﺰﻳﺰ ﺃﻥ ﺍﻟﻌﺎﺻﻲ ﺑﺴﻔﺮﻩ ﻻ ﻳﺄﻛﻞ ﻣﻦ ﺍﳌﻴﺘﺔ ﺇﻻ ﺇﻥ ﺗﺎﺏ ﻭﺃﻣﺎ )(١٠
ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺍﻟﻌﺎﺻﻲ ﺑﺴﻔﺮﻩ ﻟﻪ ﺍﻷﻛﻞ ﻣﻦ ﺍﳌﻴﺘﺔ ﻭﺇﻥ ﱂ ﻳﺘﺐ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻜﺘﻤﻮﻥ ...ﺇﱁ[ ﻧﺰﻟﺖ ﰲ ﺭﺅﺳﺎﺀ ﺍﻟﻴﻬﻮﺩ ﻭﻋﻠﻤﺎﺋﻬﻢ ﻭﺫﻟﻚ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﺼﻴﺒﻮﻥ ﻣﻦ ﺳﻔﻠﺘﻬﻢ ﺍﳍﺪﺍﻳﺎ ﻭﺍﳌﺂﻛﻞ )(١١
ﻭﻛﺎﻧﻮﺍ ﻳﺮﺟﻮﻥ ﺃﻥ ﺍﻟﻨﱯ ﺍﳌﺒﻌﻮﺙ ﻣﻨﻬﻢ ﻓﻠﻤﺎ ﺑﻌﺚ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻏﲑﻫﻢ ﺧﺎﻓﻮﺍ ﻋﻠﻰ ﺫﻫﺎﺏ ﻣﺂﻛﻠﻬﻢ
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?ﺃﻱ ﺍﻟﻨﻌﺖ ١٢ .ﻙ ?ﺃﻱ ﺑﺪﻝ ﺍﻟﻜﺘﻤﺎﻥ ١٢ .
ﻗﻠﻴﻼ﴾) (١ﻣﻦ اﻟﺪﻧﻴﺎ ﻳﺄﺧﺬوﻧﻪ ﺑﺪﻟﻪ) (٢ﻣﻦ ﺳﻔﻠﺘﻬﻢ ﻓﻼ ﻳﻈﻬﺮوﻧﻪ ﺧﻮف ﻓﻮﺗﻪ ون ﺑ ِ ٖ َ َ ً
ﺛﻤﻨﺎ َ ِ ْ ً ﻋﻠﻴﻪ و ﺳﻠﻢ وﻫﻢ اﻟﻴﻬﻮد ﴿ َو َ ْﺸ َ ُ ْ َ
)(٣
=ﺑﺎﻟﺘﺤﺮﻳﻚ ﲨﻊ ﺳﺎﻓﻞ ﻭﻫﻮ ﺍﻷﺩﱏ ١٢ .ﻙ=ﺃﻱ ﻷﺟﻞ ﺧﻮﻑ ﻧـــــــــــــــــ
اﻟﻘﻴﻤﺔِ﴾ ﻏﻀﺒﺎ ﻋﻠﻴﻬﻢ ﴿ َ َ وﻻ ﻳ ُ َ ُ ﺑﻄﻮ ﻧ ِ ِ ْﻢ ِاﻻ َ ﻋﻠﻴﻬﻢ ﴿ا ُوﻟ ٓ ٰ َِﻚ َﻣﺎ َﻳﺎْ ُ ُ ْ َ
ﻓﻮﺕ ﺍﻟﺜﻤﻦ ﻋﻠﻴﻬﻢ ١٢ .ﻙ
ﻧـــــــ ﻣﺎﻟﻪ
ﻳﻦ ْ
اﺷ َ َ ُوا اﻟﻀﻠ ٰﻠ ََﺔ ِﺑﺎﻟْ ُ ٰﺪي﴾ أﺧﺬوﻫﺎ اﻟﻴﻢ) ﴾﴾۱۷۴﴿ (٧ﻣﺆﻟﻢ ﻫﻮ اﻟﻨﺎر ﴿ .ا ُوﻟ ٓ ٰ َِﻚ ِ
اﻟﺬ ْ َ ﻳﻄﻬﺮﻫﻢ ﻣﻦ دﻧﺲ اﻟﺬﻧﻮب ﴿ َ َوﻟ ُ ْﻢ َ َ ٌ
ﻋﺬاب َ ِ ْ ٌ =ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﺃﻱ ﻭﺳﺨﻬﺎ ١٢ .ﻙ
ﺑﺎﻟﻤﻐ ِ َ ة ِ﴾ اﳌﻌﺪة ﳍﻢ ﰲ اﻵﺧﺮة ﻟﻮ ﻟﻢ ﻳﻜﺘﻤﻮا )ۤ َ َ ﴿(٩
ﻓﻤﺎ َ ْاﺻ َ َ ُ ْﻢ َﻋ َ اﻟﻨﺎرِ﴿ ﴾﴾۱۷۵أي ﻣﺎ أﺷﺪ
)(١٠
واﻟﻌﺬاب ِ ْ َ ْ
ﺑﺪﻟﻪ ﰲ اﻟﺪﻧﻴﺎ ﴿ َ ْ َ َ َ
)(٨
ﻭﺯﻭﺍﻝ ﺭﻳﺎﺳﺘﻬﻢ ﻓﻌﻤﺪﻭﺍ ﺇﱃ ﺻﻔﺔ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻜﺘﻤﻮﻫﺎ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ﴿ :ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ
ﻳﻜﹾﺘﻤﻮﻥﹶ ﻣﺎ ﺃﹶﻧﺰﻝﹶ ﺍﻟﻠﹼﻪ ﻣِﻦ ﺍﻟﹾﻜِﺘﺎﺏِ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ [١٧٤ :ﺃﻱ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺻﻔﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻧﻌﺘﻪ ﻭﻭﻗﺖ
ﻧﺒﻮﺗﻪ ﻫﺬﺍ ﻗﻮﻝ ﺍﳌﻔﺴﺮﻳﻦ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻭﻳﺸﺘﺮﻭﻥﹶ ﺑِﻪِ ﹶﺛﻤﻨﺎ ﻗﹶﻠِﻴﻠﹰﺎ[ ﺍﻵﻳﺔ .ﻓﻴﻪ ﲢﺮﱘ ﺃﺧﺬ ﺍﻷﺟﺮﺓ ﻋﻠﻰ ﺍﻹﻓﺘﺎﺀ") .ﺍﻹﻛﻠﻴﻞ" ﻟﻠﺴﻴﻮﻃﻲ( ﻭﰲ "ﺍﻟﺪﺭﺍﳌﺨﺘﺎﺭ ﻣﻊ )(١
ﺗﻨﻮﻳﺮﺍﻷﺑﺼﺎﺭ") :ﻳﺴﺘﺤﻖ ﺍﻟﻘﺎﺿﻲ ﺍﻷﺟﺮ ﻋﻠﻰ ﻛﺘﺐ ﺍﻟﻮﺛﺎﺋﻖ( ﻭﺍﶈﺎﺿﺮ ﻭﺍﻟﺴﺠﻼﺕ )ﻗﺪﺭ ﻣﺎ ﳚﻮﺯ ﻟﻐﲑﻩ ﻛﺎﳌﻔﱵ( ﻓﺈﻧﻪ
ﻳﺴﺘﺤﻖ ﺃﺟﺮ ﺍﳌﺜﻞ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﺍﻟﻔﺘﻮﻯ؛ ﻷﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺍﳉﻮﺍﺏ ﺑﺎﻟﻠﺴﺎﻥ ﺩﻭﻥ ﺍﻟﻜﺘﺎﺑﺔ ﺑﺎﻟﺒﻨﺎﻥ ،ﻭﻣﻊ ﻫﺬﺍ ﺍﻟﻜﻒ ﺃﻭﱃ ﺍﺣﺘﺰﺍﺯﺍ
ﻋﻦ ﺍﻟﻘﻴﻞ ﻭﺍﻟﻘﺎﻝ ﻭﺻﻴﺎﻧﺔ ﳌﺎﺀ ﺍﻟﻮﺟﻪ ﻋﻦ ﺍﻻﺑﺘﺬﺍﻝ ).ﺍﻟﺪﺭﺍﳌﺨﺘﺎﺭ،ﻛﺘﺎﺏ ﺍﻹﺟﺎﺭﺓ(
ﻗﻮﻟﻪ] :ﻳﺄﺧﺬﻭﻧﻪ ﺑﺪﻟﻪ[ ﺃﺷﺎﺭ ﺑﺰﻳﺎﺩﺓ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻛﺘﻤﺎﻢ ﺑﺄﻧﻔﺴﻬﻢ ﳍﺬﺍ ﺍﻟﻐـﺮﺽ ﺍﻟـﺪﻧِﻲ ﻭﻟـﻴﺲ ﺍﳌـﺮﺍﺩ ﺃﻥ ﺍﻟـﺴﻔﻠﺔ )(٢
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0
ﻗﺎﻟﻮﺍ ﳍﻢ ﺧﺬﻭﺍ ﺍﳌﺎﻝ ﻭﺍﻛﺘﻤﻮﺍ ﻭﺻﻒ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺧﻮﻑ ﻓﻮﺗﻪ[ ﺃﻱ ﺍﻷﻣﺮ ﺍﻟﺪﻧﻴﻮﻱ ﻋﻠﻴﻬﻢ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﺇﻻ ﺍﻟﻨﺎﺭ[ ﺃﻱ ﺳﺒﺒﻬﺎ ﻛﻤﺎ ﻳﺸﲑ ﻟﻪ ﻗﻮﻝ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ½ :ﻷﺎ ﻣﺂﻟﻪ¼ ﺃﻱ ﻣﺄﻭﺍﻩ ﻭﻋﺎﻗﺒﺔ ﺃﻣﺮﻩ ﻓﻔﻴﻪ ﳎﺎﺯ. )(٤
)"ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﻻ ﻳﻜﻠﻤﻬﻢ ﺍﷲ[ ﺃﻱ ﻛﻼﻡ ﺭﺿﺎ ﺑﻞ ﻳﻜﻠﻤﻬﻢ ﻛﻼﻡ ﻏﻀﺐ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"( )(٥
ﻗﻮﻟﻪ] :ﻏﻀﺒﺎ ﻋﻠﻴﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺍﺳﺘﻌﺎﺭﺓ ﻋﻦ ﺍﻟﻐﻀﺐ ﻷﻥ ﻋﺎﺩﺓ ﺍﳌﻠﻮﻙ ﺃﻢ ﻋﻨﺪ ﺍﻟﻐﻀﺐ ﻳﻌﺮﺿﻮﻥ ﻋﻦ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻪ. )(٦
)"ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ[ ﻫﺬﺍ ﺑﻴﺎﻥ ﺣﺎﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﻭﻫﻮ ﻋﺪﻡ ﻛﻼﻡ ﺍﷲ ﳍﻢ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﻛﺘﻤﺎﻢ ﻭﻋﺪﻡ ﻃﻬﺎﺭﺓ ﺍﷲ ﳍﻢ )(٧
ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﺍﺷﺘﺮﺍﺋﻬﻢ ﲦﻨﺎ ﻗﻠﻴﻼ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﺃﻛﻠﻬﻢ ﺳﺒﺐ ﺍﻟﻨﺎﺭ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﺧﺬﻭﻫﺎ ﺑﺪﻟﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻻﺷﺘﺮﺍﺀ ﺍﳌﺒﺎﺩﻟﺔ ﻻ ﺣﻘﻴﻘـﺔ ﺍﻻﺷـﺘﺮﺍﺀ ﻛﻤـﺎ ﻫـﻮ ﻇـﺎﻫﺮ ﻓـﻼ ﻳـﺮﺩ ﺃﻥ ﺍﻻﺷـﺘﺮﺍﺀ )(٨
ﻳﺘﺤﻘﻖ ﰲ ﺍﻷﻋﻴﺎﻥ ،ﻭﺍﻟﻀﻼﻟﺔ ﻭﺍﳍﺪﻯ ﻟﻴﺴﺎ ﻣﻨﻬﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﻮ ﱂ ﻳﻜﺘﻤﻮﺍ[ ﺟﻮﺍﺎ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﻣﺎ ﺍﺷﺘﺮﻭﺍ ﺍﻟﻌﺬﺍﺏ ﺑﺎﳌﻐﻔﺮﺓ") .ﺻﺎﻭﻱ"( )(٩
ﻗﻮﻟﻪ] :ﻓﻤﺎ ﺃﺻﱪﻫﻢ ...ﺇﱁ[ ﺍﻷﺣﺴﻦ ﺃﻥ ½ﻣﺎ¼ ﻧﻜﺮﺓ ﺗﺎﻣﺔ ﻣﺒﺘﺪﺃ ﻭﺍﳉﻤﻠﺔ ﺑﻌﺪﻫﺎ ﰲ ﳏﻞ ﺭﻓﻊ ﺧﱪ ،ﻭﺍﳌﻌﲎ ﺃﻱ ﺷﻲﺀ ﺃﺻﱪﻫﻢ )(١٠
ﻋﻠﻰ ﺍﻟﻨﺎﺭ") .ﺻﺎﻭﻱ" ،ﻣﺪﺍﺭﻙ(
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ﺻﱪﻫﻢ) (١وﻫﻮ ﺗﻌﺠﻴﺐ ﻟﻠﻤـﺆﻣﻨﲔ) (٢ﻣـﻦ ارﺗﻜـﺎﺑﻬﻢ ﻣﻮﺟﺒﺎـﺎ ﻣـﻦ ﻏـﲑ ﻣﺒـﺎﻻة وإﻻ ﻓـﺄي ﺻـﱪ ﳍـﻢ)ِ ٰ ﴿. (٣
ذﻟـ َ ﴾ اﻟـﺬي
?ﻳﺸﲑ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﳉﻤﻠﺔ ﺑﺪﻻﻟﺔ
ﺑـﺎﻟﺤﻖ﴾ ﻣﺘﻌﻠـﻖ ﺑـ ل ﻓـﺎﺧﺘﻠﻔﻮا ﻓﻴـﻪ) (٦ﺣﻴـﺚ
ِﺘﺐ ِ ْ َ ﻧﺰل ا ْ ﻜ ٰ َ ذﻛﺮ ﻣﻦ أﻛﻠﻬﻢ اﻟﻨﺎر وﻣﺎ ﺑﻌﺪه ﴿ ِ َﺑﺎن﴾ ﺑﺴﺒﺐ أن ﴿ َ
اﷲ َ َ
)(٥ )(٤
ﺍﻟﺴﺒﺎﻕ ١٢ .ﻙ
ﻉ
ۣ
ِﺘﺐ﴾ ﺑﺬﻟﻚ وﻫﻢ اﻟﻴﻬﻮد وﻗﻴﻞ اﳌﺸﺮﻛﻮن ﰲ اﻟﻘﺮآن
ﺃﻱ ﺍﻟﺘﻮﺭﺍﺓ ١٢ .
?
ۣ
ﻳﻦ ْ َ
اﺧﺘﻠ ُ ْ
َﻔﻮا ِ ا ْ ﻜ ٰ ِ آﻣﻨﻮا ﺑﺒﻌﻀﻪ وﻛﻔﺮوا ﺑﺒﻌﻀﻪ ﺑﻜﺘﻤﻪ ﴿ َو ِان ِ
اﻟﺬ ْ َ
=ﺃﻱ ﺑﺎﻹﳝﺎﻥ ﺑﺎﻟﺒﻌﺾ ﻭﺍﻟﻜﻔﺮ ﺑﺎﻟﺒﻌﺾ ١٢ .
واﻟﻤﻐﺮب﴾ ﻧﺰل ردا ﻋ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى ﺣﻴﺚ زﻋﻤﻮا ذﻟﻚ ﴿ َو ٰﻜِﻦ ْاﻟﺒ ِـﺮ ﴾ أي ذا اﻟﻤ ْ ِ ِق َ ْ َ ْ ِ ِ وﺟﻮ َ ُ ْ
ﻜﻢ ﴾ ﰲ اﻟﺼﻼة ﴿ ِ َ َ
ﻗﺒﻞ ْ َ َُ ْ
ﺗﻮﻟﻮا ُ ُ ْ
ِﺘﺐ﴾............................. . اﻟﻤﻠ ٓ ٰ ِ َﻜﺔِ َو ا ْﻜ ٰ ِ
واﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ َو ْ َ
ﻣﻦ ِﺑﺎﷲ ِ َ ْ َ ْ ﻣﻦ َ َ اﻟﱪ وﻗﺮئ ﺑﻔﺘﺢ اﻟﺒﺎء أي ّ
اﻟﺒﺎر﴿ َ ْ
)(١٠ )(٩ )(٨
ﻗﻮﻟﻪ] :ﻣﺎ ﺃﺷ ﺪ ﺻﱪﻫﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻣﺎ ﺃﺻﱪ¼ ﺻﻴﻐﺔ ﺍﻟﺘﻌﺠﺐ ﻻ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻷﻧﻪ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺷﻲﺀ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺗﻌﺠﻴﺐ ﻟﻠﻤﺆﻣﻨﲔ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺣﺎﺻﻠﻪ ﺃﻥ ﺍﻟﺘﻌﺠﺐ ﻫﻮ ﺍﺳﺘﻌﻈﺎﻡ ﺷﻲﺀ ﺧﻔﻲ ﺳﺒﺒﻪ ﻭﺫﻟﻚ ﻣﺴﺘﺤﻴﻞ )(٢
ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻷﻧﻪ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺧﺎﻓﻴﺔ ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﺍﻟﺘﻌﺠﺐ ﻭﺍﻗﻊ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻓﺎﳌﻌﲎ ﺗﻌﺠﺒﻮﺍ ﺃﻳﻬﺎ ﺍﳌﺆﻣﻨﻮﻥ ﻣﻦ
ﺻﱪ ﻫﺆﻻﺀ ﻋﻠﻰ ﻣﻮﺟﺒﺎﺕ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻣﻦ ﲨﻠﺘﻬﺎ ﺍﻟﻜﺘﻤﺎﻥ ﻭﺃﺧﺬﻫﻢ ﺍﻟﺜﻤﻦ ﺍﻟﻘﻠﻴﻞ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﻏﲑ ﻣﺒﺎﻻﺓ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﺇﻻ ﻓﺄﻱ ﺻﱪﳍﻢ[ ﺃﻱ ﻭﺇﻻ ﻧﻘﺪﺭ ﻣﻮﺟﺒﺎﺕ ﺑﻞ ﻟﻮ ﺃﺑﻘﻴﻨﺎ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﻇﺎﻫﺮﻩ ﻓﻼ ﻳﺼﺢ ﺫﻟﻚ؛ ﻷﻧﻪ ﻟﻴﺲ ﻷﺣﺪ ﺻﱪ ﻋﻠﻰ )(٣
ﺫﺍﺕ ﺍﻟﻨﺎﺭ") .ﺻﺎﻭﻱ"(
0
0
ﻗﻮﻟﻪ] :ﺍﻟﺬﻱ ﺫﻛﺮ[ ﺃﻱ ﻭﻫﻮ ﺃﻣﻮﺭ ﺳﺘﺔ ﺃﻛﻠﻬﻢ ﺳﺒﺐ ﺍﻟﻨﺎﺭ ﻭﻋﺪﻡ ﻛﻼﻡ ﺍﷲ ﻭﻋﺪﻡ ﺗﺰﻛﻴﺘﻪ ﳍﻢ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻭﺍﺷﺘﺮﺍﺀﻫﻢ )(٤
ﺍﻟﻀﻼﻟﺔ ﺑﺎﳍﺪﻯ ﻭﺍﻟﻌﺬﺍﺏ ﺑﺎﳌﻐﻔﺮﺓ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻧﺰﻝ ﺍﻟﻜﺘﺎﺏ[ ﺃﻱ ﺍﻟﺘﻮﺭﺍﺓ ﺑﺎﺗﻔﺎﻕ ﺍﳌﻔﺴﺮﻳﻦ ﻭﺇﳕﺎ ﺍﳋﻼﻑ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺜﺎﱐ") .ﺻﺎﻭﻱ"( )(٥
ﻗﻮﻟﻪ] :ﻓﺎﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﰲ ﺍﻵﻳﺔ ﺣﺬﻓﺎ ﻟﻴﻈﻬﺮ ﻛﻮـﺎ ﺳـﺒﺒﺎ ﳌـﺎ ﻗﺒﻠـﻬﺎ ،ﻓﺎﻟـﺴﺒﺐ ﰲ ﺍﳊﻘﻴﻘـﺔ ﺍﺧـﺘﻼﻓﻬﻢ ﻻ ﺍﻟﺘﱰﻳـﻞ )(٦
ﺑﺎﳊﻖ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﱪ[ ½ﺍﻟﱪ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﺧﱪ ﻣﻘﺪﻡ ﻭ½ﺃﻥ ﺗﻮﻟﻮﺍ¼ ﺍﲰﻬﺎ ﻟﻜﻮﻧﻪ ﰲ ﺗﺄﻭﻳﻞ ﺍﳌﺼﺪﺭ) .ﺻﺎﻭﻱ ،ﻣﺪﺍﺭﻙ( )(٧
ﻗﻮﻟﻪ]:ﺃﻱ ﺫﺍ ﺍﻟﱪ[ ﻗﺪﺭ ½ﺫﺍ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﻦ ﺍﺗﺼﻒ ﺬﻩ ﺍﳋﺼﺎﻝ ﻳﺴﻤﻰ ﺑﺎﺭﺍ ﻻ ﺑﺮﺍ ﻭﺑﺎﳉﻤﻠﺔ ﻳﻘﺎﻝ ﻓﻴﻪ ﻣﺎ ﻗﻴﻞ ﰲ ½ﺯﻳﺪ )(٨
ﻋﺪﻝ¼ ﻭﻗﻴﻞ ﺇﻥ ½ﺑﺮﺍ¼ ﺍﺳﻢ ﻓﺎﻋﻞ ﺃﺻﻠﻪ ½ﺑﺮﺭ¼ ﻧﻘﻠﺖ ﻛﺴﺮﺓ ﺍﻟﺮﺍﺀ ﺇﱃ ﺍﻟﺒﺎﺀ ﰒ ﺃﺩﻏﻤﺖ ﺇﺣﺪﻯ ﺍﻟﺮﺍﺀﻳﻦ ﰲ ﺍﻷﺧﺮﻯ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ[ ﺃﻱ ﺻﺪﻕ ﺑﻘﻠﺒﻪ ﻭﻧﻄﻖ ﺑﻠﺴﺎﻧﻪ ﺃﻥ ﺍﷲ ﳚﺐ ﻟﻪ ﻛﻞ ﻛﻤﺎﻝ ﻭﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ ﻛﻞ ﻧﻘﺺ) .ﺻﺎﻭﻱ ،ﺭﻭﺡ( )(٩
ﻗﻮﻟﻪ] :ﻭﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ...ﺇﱁ[ ﺃﻱ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻣﻦ ﺍﳊﺸﺮ ﻭﺍﻟﻨﺸﺮ ﻭﺍﻟﺼﺮﺍﻁ ﻭﺍﳌﻴﺰﺍﻥ ﻭﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﺜﻮﺍﺏ )(١٠
ﻭﺍﻟﻌﻘﺎﺏ½ .ﻭﺍﳌﻼﺋﻜﺔ¼ ﺃﻱ ﺑﺄﻢ ﻋﺒﺎﺩ ﻣﻜﺮﻣﻮﻥ ﻟﻴﺴﻮﺍ ﺑﺬﻛﻮﺭ ﻭﻻ ﺇﻧﺎﺙ ﻭﻻ ﺑﺸﺮ ﻭﻻ ﺃﻭﻻﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ .ﺃﺟﺴﺎﻣﻬﻢ ﻧﻮﺭﺍﻧﻴﺔ
﴿ﻻ ﻳﻌﺼﻮﻥ ﺍﷲ ﻣﺎ ﺃﻣﺮﻫﻢ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ﴾]ﺍﻟﺘﺤﺮﱘ[ ﻭﻗﻮﻟﻪ ½ﺃﻱ ﺍﻟﻜﺘﺐ¼ ﺃﻱ ﺍﳌﱰﻟﺔ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻋﻠﻰ ﺃﻧﺒﻴﺎﺋﻪ ﻋﻠﻴﻬﻢ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ ،ﻭﺍﻟﻨﺒﻴﲔ¼ ﲨﻴﻌﺎ ﺑﺄﻢ ﺍﳌﺒﻌﻮﺛﻮﻥ ﺇﱃ ﺧﻠﻘﻪ ﻭﺍﻟﻘﺎﺋﻤﻮﻥ ﲝﻘﻪ ﻭﺍﻟﺼﺎﺩﻗﻮﻥ ﻋﻨﻪ ﰲ ﺃﻣﺮﻩ ﻭﻴﻪ ﻭﻭﻋﺪﻩ ﻭﻭﻋﻴﺪﻩ
ﻭﺃﺧﺒﺎﺭﻩ ﻣﻦ ﻏﲑ ﺗﻔﺮﻗﺔ ﺑﲔ ﺃﺣﺪ ﻣﻨﻬﻢ) .ﺻﺎﻭﻱ ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
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اﺑﻦ
اﻟﻤﺴ ِﻜ ْ َ َو ْ َ
)(٤
اﻟﻤﺎل َﻋ ٰ ﴾ ﻣﻊ)ُ ﴿ (٢ﺣﺒ ٖ ﴾) (٣ﻟﻪ ﴿ َ ِ
ذوي ْاﻟ ُ ْ ﺑٰـﻲ﴾ اﻟﻘﺮاﺑـﺔ ﴿ َو ْاﻟ َ ٰﺘ ٰ َو ْ َ ٰ أي اﻟﻜﺘﺐ ﴿ َو اﻟﻨﺒ ِ ٖ ّ َ ۚ َو َ ْ َ َ
)(١
ﻧـــــــ ﻭ
ﺑﺎﻟ ُ ﴾) (١١وﻻ ﻳﻘﺘﻞ ﺑﺎﻟﻌﺒﺪ ﴿ َ ْ َ ْ ُ
واﻟﻌﺒﺪ اﻟﻘﺘ ٰ ﴾ وﺻﻔﺎ وﻓﻌﻼ ﴿ ْاﻟ ُ ﴾ ﻳﻘﺘﻞ ﴿ ِ ْ اﻟﻘﺼﺎص﴾ اﳌﻤﺎﺛﻠﺔ ﴿ ِ ْ َ ْ ﻓﺮض ﴿ َﻋﻠ ْ ُ ُ
َﻴﻜﻢ ْ ِ َ ُ
)(١٠
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﻜﹸﺘﺐ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺘﺎﺏ ﺟﻨﺲ ﺍﻟﻜﹸﺘﺐ ﺍﻹﳍﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻷﻥ ﺍﻟﱪ ﻫﻮ ﺍﻹﳝﺎﻥ ﲜﻤﻴﻊ ﺍﻟﻜﺘﺐ )(١
ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ½ :ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ¼ ﻻ ﺍﻟﺘـﻮﺭﺍﺓ ﻓﻘـﻂ ﻛﻤـﺎ ﻳﺘـﻮﻫﻢ ﻣـﻦ ﺃﻥ ﺍﳋﻄـﺎﺏ ﻟﻠﻴﻬـﻮﺩ ﻟﻌـﺪﻡ
ﺍﻟﻘﺮﻳﻨﺔ ﺍﳌﺨﺼﺼﺔ ﳍﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻊَ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻋﻠﻰ¼ ﲟﻌﲎ ½ﻣﻊ ¼ﻟﻠﻤﺼﺎﺣﺒﺔ ﺑﻴﻨﻬﻤﺎ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺣﺒﻪ[ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺃﻓﻀﻞ ﺍﻟﺼﺪﻗﺔ ﻣﺎ ﻛﺎﻥ ﰲ ﺣﺎﻝ ﺍﻟﺼﺤﺔ") .ﺍﻹﻛﻠﻴﻞ"( )(٣
0
0
ﻗﻮﻟﻪ] :ﺍﻟﻘﺮﺍﺑﺔ[ ﺃﻱ ﻓﺈﻋﻄﺎﺀ ﺍﻷﻗﺎﺭﺏ ﻣﻘﺪﻡ؛ ﻷﻥ ﻓﻴﻪ ﻗﺮﺑﺘﲔ ﺍﻟﺼﺪﻗﺔ ﻭﺻﻠﺔ ﺍﻟﺮﺣﻢ ﻛﻤﺎ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ )(٤
½ﺻﺪﻗﺘﻚ ﻋﻠﻰ ﺍﳌﺴﻜﲔ ﺻﺪﻗﺔ ﻭﻋﻠﻰ ﺫﻭﻱ ﺭﲪﻚ ﺍﺛﻨﺘﺎﻥ ،ﺻﺪﻗﺔ ﻭﺻﻠﺔ¼") .ﻣﺪﺍﺭﻙ"" ،ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺍﷲ ﺃﻭ ﺍﻟﻨﺎﺱ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻬﺪ ﻫﺎﻫﻨﺎ ﻋﺎﻡ ﺷﺎﻣﻞ ﻟﻠﻌﻬﺪ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﻣﻊ ﺍﻟﻨﺎﺱ ﺑﻘﺮﻳﻨﺔ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺪﺡ[ ﺃﻱ ﺑﻔﻌﻞ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ½ﻭﺃﻣﺪﺡ ﺍﻟﺼﺎﺑﺮﻳﻦ¼ ﻭﺧﺼﻬﻢ ﺑﺎﻟﺬﻛﺮ ﻷﻥ ﺍﻟﺼﱪ ﻳﺰﻳﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺗﺮﻛﻪ )(٦
ﻳﺸﻨﻴﻬﺎ") .ﻣﺪﺍﺭﻙ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺷﺪﺓ ﺍﻟﻔﻘﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺑﺆﺱ ﻭﻫﻮ ﺍﻟﺸﺪﺓ ﰲ ﺍﻟﻔﻘﺮ ﻻ ﻣﻦ ﺍﻟﺒﺄﺱ ﻭﻫﻮ ﺷﺪﺓ ﰲ ﺍﳊﺮﺏ ﻭﺍﻟﻀﺮﺏ ﺑﻘﺮﻳﻨـﺔ ﺍﻟـﺴﻴﺎﻕ )(٧
ﻭﺍﻟﺒﻴﺎﻥ ﰲ ﺍﻟﻠﺴﺎﻥ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﳌﻮﺻﻮﻓﻮﻥ ﲟﺎ ﺫﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻫﺎﻫﻨﺎ ﻛﺈﻋـﺎﺩﺓ ﺍﳌﻮﺻـﻮﻑ ﺑـﺼﻔﺎﺕ ﻣـﺬﻛﻮﺭﺓ ﻭﻫـﻮ ﺃﺑﻠـﻎ ﻣـﻦ ﺃﻥ )(٨
ﻳﺴﺘﺄﻧﻒ ﺑﺈﻋﺎﺩﺓ ﺍﺳﻢ ﺍﳌﻮﺻﻮﻑ ﻭﺣﺪﻩ ﻭﳍﺬﺍ ﺫﻛﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻣﻮﺿﻊ ﺍﻟﻀﻤﲑ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺃﻭﻟﺌﻚ ﻫﻢ ﺍﳌﺘﻘﻮﻥ[ ﻋﻦ ﺍﻟﻜﻔﺮ ﻭﺳﺎﺋﺮ ﺍﻟﺮﺫﺍﺋﻞ ﻭﺗﻜﺮﻳﺮ ﺍﻹﺷﺎﺭﺓ ﻟﺰﻳﺎﺩﺓ ﺗﻨﻮﻳﻪ ﺷﺄﻢ ﻭﺗﻮﺳﻴﻂ ﺍﻟﻀﻤﲑ ﻟﻺﺷﺎﺭﺓ ﺇﱃ )(٩
ﺍﳓﺼﺎﺭ ﺍﻟﺘﻘﻮﻯ ﻓﻴﻬﻢ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﻣﻦ ﻋﻤﻞ ﺬﻩ ﺍﻵﻳﺔ ﻓﻘﺪ ﺍﺳﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ¼") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺑﻴﻀﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﺮﺽ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻜﺘﺎﺑﺔ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻹﻟﺰﺍﻡ ﺑﻘﺮﻳﻨﺔ ﻛﻠﻤﺔ ½ﻋﻠﻰ¼] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﺍﳊﺮ ﺑﺎﳊﺮ[ ﻻ ﻳﻔﻴﺪ ﺍﳊﺼﺮ ﺍﻟﺒﺘﺔ ﺑﺄﻥ ﻻ ﳚﺮﻱ ﺍﻟﻘﺼﺎﺹ ﺇﻻ ﺑﲔ ﺍﳊﺮﻳﻦ ﻭﺑﲔ ﺍﻟﻌﺒﺪﻳﻦ ﻭﺑﲔ ﺍﻷﻧﺜﻴﲔ ﺑﻞ ﻳﻔﻴﺪ ﺷﺮﻉ )(١١
ﺍﻟﻘﺼﺎﺹ ﰲ ﺍﻟﻘﺘﻠﻰ ﺑﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻗﺴﺎﻡ ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻛﹸﺘِﺐ ﻋﻠﹶ ﻴﻜﹸ ﻢ
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ﺑﺎﻻﻧ ْ ٰ ﴾ وﺑﻴﻨﺖ اﻟﺴﻨﺔ) (١أن اﻟﺬﻛﺮ ﻳﻘﺘﻞ ﺑﻬﺎ وأﻧـﻪ ﺗﻌﺘـﱪ اﳌﻤﺎﺛﻠـﺔ ﰲ اﻟـﺪﻳﻦ ﻓـﻼ ﻳﻘﺘـﻞ ﻣـﺴﻠﻢ وﻟـﻮ ﻋﺒـﺪا
واﻻﻧ ْ ٰ ِ ْ ُ ِ َْْ ِ
ﺑﺎﻟﻌﺒﺪ َ ْ ُ
ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ١٢ .
ﻲء﴾ ﺑـﺄن ﺗـﺮك اﻟﻘـﺼﺎص ﻣﻨـﻪ،
اﺧﻴـ ِ﴾ اﳌﻘﺘـﻮل ﴿َﺷــ ْ ٌ ﻋﻔــ َﻲ َﻟـ ٗ ﴾ ﻣـﻦ اﻟﻘـﺎﺗﻠﲔ ﴿ ِ ْ
ﻣـﻦ ﴾ دم ﴿ َ ِ ْ ﺑﻜﺎﻓﺮ وﻟﻮ ﺣﺮا ﴿ َ َ ْ
ﻓﻤـﻦ ُ ِ ?
=ﻛﺎﻥ ﺍﻟﻜﺎﻓﺮ ١٢ .
وﺗﻨﻜﲑ½ ﺷﻲء¼ ﻳﻔﻴﺪ ﺳﻘﻮط اﻟﻘﺼﺎص ﺑﺎﻟﻌﻔﻮ ﻋﻦ ﺑﻌﻀﻪ وﻣﻦ ﺑﻌﺾ اﻟﻮرﺛﺔ وﰲ ذﻛﺮ أﺧﻴـﻪ ﺗﻌﻄـﻒ داع إﱃ اﻟﻌﻔـﻮ وإﻳـﺬان
ﻧـــــــــــــــــ
ﺑﺄن اﻟﻘﺘﻞ ﻻ ﻳﻘﻄﻊ أ ُﺧّﻮة اﻹﳝﺎن و½ َﻣﻦ¼ ﻣﺒﺘﺪأ ﺷﺮﻃﻴﺔ أو ﻣﻮﺻﻮﻟﺔ واﳋـﱪ ﴿ َ َ
ﻓﺎﺗﺒـﺎع ﴾ أي ﻓﻌـﻞ اﻟﻌـﺎﰲ اﺗﺒـﺎع ﻟﻠﻘﺎﺗـﻞ
ﻧـــــــ ﺍﻟﻘﺎﺗﻞ
ﺑﺎﻟﻤﻌﺮوف ﴾ ﺑﺄن ﻳﻄﺎﻟﺒﻪ ﺑﺎﻟﺪﻳﺔ ﺑﻼ ﻋﻨﻒ ،وﺗﺮﺗﻴﺐ اﻻﺗﺒﺎع ﻋ اﻟﻌﻔﻮ ﻳﻔﻴﺪ أن اﻟﻮاﺟﺐ أﺣـﺪﳘﺎ وﻫـﻮ أﺣـﺪ ﻗـﻮﱄ
﴿ ِ َْ ْ ُْ ِ
اﻟﺸﺎﻓﻌﻲ واﻟﺜﺎﱐ اﻟﻮاﺟﺐ اﻟﻘﺼﺎص ،واﻟﺪﻳﺔ ﺑﺪل ﻋﻨﻪ ﻓﻠﻮ ﻋﻔﺎ وﻟـﻢ ﻳـﺴﻤﻬﺎ ﻓـﻼ ﺷـﻲء ،ورﺟـﺢَ ﴿ .و ﴾ ﻋـ اﻟﻘﺎﺗـﻞ ﴿ َ َ ٓ ٌ
اداء ﴾
ﻣﻬﻠﺔ ١٢ .ﻙ
ذﻟـ َ ﴾ اﳊﻜـﻢ اﳌـﺬﻛﻮر ﻣـﻦ ﺟـﻮاز اﻟﻘـﺼﺎص
ﲞـﺲ ﴿ ٰ ِ اﻟﻴ ِ ﴾ أي اﻟﻌﺎﰲ وﻫﻮ اﻟﻮارث ﴿ ِ ِ ْ َ ٍ
ﻟﻠﺪﻳﺔ ﴿ ِ َ ْ
?
ﺑﺎﺣﺴﺎن ﴾ ﺑـﻼ َﻣ ْﻄـﻞ وﻻ َ ْ
=ﺑﻼ ﻧﻘﺼﺎﻥ١٢ .ﻙ
ورﺣﻤ ٌﺔ ﴾ ﺑﻜﻢ ﺣﻴـﺚ وﺳـﻊ ﰲ ذﻟـﻚ) (٣وﻟـﻢ ﳛ ِّـﺘﻢ
رﺑﻜﻢ ﴾ ﻋﻠﻴﻜﻢ ﴿ َ َ ْ َ ﻣﻦ ُ ْ
ﺗﺨﻔﻴﻒ ﴾ ﺗﺴﻬﻴﻞ ﴿ ْ واﻟﻌﻔﻮ ﻋﻨﻪ ﻋ اﻟﺪﻳﺔ ﴿ َ ْ ِ ْ ٌ
)(٢
0
ﺍﻟﹾﻘِﺼﺎﺹ ﻓِﻲ ﺍﻟﹾﻘﹶﺘﻠﹶﻰ﴾]ﺍﻟﺒﻘﺮﺓ [١٧٨ :ﲨﻠﺔ ﻣﺴﺘﻘﻠﺔ ﺑﻨﻔﺴﻬﺎ ﻭﻗﻮﻟﻪ½ :ﺍﳊﺮ ﺑﺎﳊﺮ¼ ﲣﺼﻴﺺ ﻟﺒﻌﺾ ﺟﺰﺋﻴﺎﺕ ﺗﻠﻚ ﺍﳉﻤﻠﺔ
ﺑﺎﻟﺬﻛﺮ ﻭﲣﺼﻴﺺ ﺑﻌﺾ ﺟﺰﺋﻴﺎﺕ ﺍﳉﻤﻠﺔ ﺍﳌﺴﺘﻘﻠﺔ ﺑﺎﻟﺬﻛﺮ ﻻ ﳝﻨﻊ ﺛﺒﻮﺕ ﺍﳊﻜﻢ ﻟﺴﺎﺋﺮ ﺍﳉﺰﺋﻴﺎﺕ ﺑﻞ ﺫﻟﻚ ﺍﻟﺘﺨﺼﻴﺺ
ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻔﺎﺋﺪﺓ ﺳﻮﻯ ﻧﻔﻲ ﺍﳊﻜﻢ ﻋﻦ ﺳﺎﺋﺮ ﺍﻟﺼﻮﺭ ﻭﻫﻲ ﺇﺑﻄﺎﻝ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﻘﺘﻠﻮﻥ
ﺑﺎﻟﻌﺒﺪ ﻣﻨﻬﻢ ﺍﳊﺮ ﻣﻦ ﻗﺒﻴﻠﺔ ﺍﻟﻘﺎﺗﻞ ﺑﺎﻟﻌﺒﺪ ﺍﳌﻘﺘﻮﻝ ﻭﺍﻷﻧﺜﻰ ﺍﻟﻘﺎﺗﻠﺔ ﺑﺎﻷﻧﺜﻰ ﺍﳌﻘﺘﻮﻟﺔ ﻭﻟﻴﺲ ﻓﻴﻪ ﻧﻔﻲ ﺟﺮﻳﺎﻥ ﺍﻟﻘﺼﺎﺹ ﺑﲔ ﺍﳊﺮ
ﻭﺍﻟﻌﺒﺪ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﺑﻞ ﻓﻴﻪ ﻣﻨﻊ ﻋﻦ ﺍﻟﺘﻌﺪﻱ ﺇﱃ ﻏﲑ ﺍﻟﻘﺎﺗﻞ ،ﻭﺍﻟﺜﻮﺭﻱ ﻭﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻳﻘﺘﻼﻥ ﺍﳊﺮ ﺑﺎﻟﻌﺒﺪ
ﻭﺍﳌﺆﻣﻦ ﺑﺎﻟﻜﺎﻓﺮ ﻭﻳﺴﺘﺪﻻﻥ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻛﹶﺘﺒﻨﺎ ﻋﻠﹶﻴﻬِﻢ ﻓِﻴﻬﺎ ﺃﹶﻥﱠ ﺍﻟﻨﻔﹾﺲ ﺑِﺎﻟﻨﻔﹾﺲِ﴾]ﺍﳌﺎﺋﺪﺓ [٤٥ :ﻓﺈﻥ ﺷﺮﻳﻌﺔ ﻣﻦ
ﻗﺒﻠﻨﺎ ﺇﺫﺍ ﻗﺼﺖ ﻋﻠﻴﻨﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻏﲑ ﺩﻻﻟﺔ ﻋﻠﻰ ﻧﺴﺨﻬﺎ ﻓﺎﻟﻌﻤﻞ ﺎ ﻭﺍﺟﺐ ﻋﻠﻰ ﺃﺎ ﺷﺮﻳﻌﺔ ﻟﻨﺎ ،ﻭﲟﺎ ﺭﻭﻱ ½ﺍﳌﺴﻠﻤﻮﻥ
ﺗﺘﻜﺎﻓﺄ ﺩﻣﺎﺀﻫﻢ¼.ﻭﺑﺄﻥ ﺍﻟﺘﻔﺎﺿﻞ ﰲ ﺍﻟﻨﻔﺲ ﻏﲑ ﻣﻌﺘﱪ ﺑﺪﻟﻴﻞ ﻗﺘﻞ ﺍﳉﻤﺎﻋﺔ ﺑﺎﻟﻮﺍﺣﺪ ﻭﺑﺄﻥ ﺍﻟﻘﺼﺎﺹ ﻳﻌﺘﻤﺪ ﺍﳌﺴﺎﻭﺍﺓ ﰲ ﺍﻟﻌﺼﻤﺔ
ﻭﻫﻲ ﺑﺎﻟﺪﻳﻦ ﺃﻭ ﺑﺎﻟﺪﺍﺭ ﻭﳘﺎ ﺳِﻴﺎﻥ ﻓﻴﻬﻤﺎ ،ﻭﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻻ ﻳﻘﺘﻼﻥ ﺍﳊﺮ ﺑﺎﻟﻌﺒﺪ ﻭﻻ ﺍﳌﺆﻣﻦ ﺑﺎﻟﻜﺎﻓﺮ.
)"ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﻣﺪﺍﺭﻙ"(
ﻗﻮﻟﻪ] :ﺑﻴﻨﺖ ﺍﻟﺴﻨﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻘﺘﻞ ﺍﻟﺮﺟـﻞ ﺑـﺎﻷﻧﺜﻰ ﻟﻌـﺪﻡ ﺍﳌﻤﺎﺛﻠـﺔ ﻭﺻـﻔﺎ .ﺣﺎﺻـﻞ ﺍﻟـﺪﻓﻊ ﺃﻥ )(١
ﺍﻷﻣﺮ ﻛﻤﺎ ﻗﻠﺖ ﻟﻜﻦ ﺃﻭﺟﺒﻨﺎﻩ ﺑﺎﻟﺴﻨﺔ ﳌﺎ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ½ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺘﻞ ﻳﻬﻮﺩﻳﺎ ﺑﺈﻣﺮﺃﺓ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﺴﻬﻴﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺎﺯ ﺑﺈﺭﺍﺩﺓ ﻻﺯﻡ ﻣﻌﻨﺎﻩ ﻷﻥ ﺍﳋﻔﺔ ﰲ ﺍﻷﺻﻞ ﺿﺪ ﺍﻟﺜﻘﻞ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻭﺳﻊ ﰲ ﺫﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﻻ ﲣﻔﻴﻒ ﰲ ﺍﻟﻘﺼﺎﺹ ﻭﻭﺟﻪ ﺍﻟﺪﻓﻊ ﺃﻥ ﻓﻴﻪ ﺗﻮﺳﻴﻌﺎ] .ﻋﻠﻤﻴﺔ[ )(٣
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اﻻﻟﺒﺎ ِب ﴾ ذوي اﻟﻌﻘـﻮل؛ ﻷن اﻟﻘﺎﺗـﻞ إذا ﻋﻠـﻢ ـﻴﻢ ﴿ ۤ ُﻳﺎو ِ ْ َ ْ َ ﺣﻴﻮة﴾) (١أي ﺑﻘﺎء ﻋﻈ َﻜﻢ ِ ْ ِ َ ِ
اﻟﻘﺼﺎص َ ٰ ٌ أو ﰲ اﻟﺪﻧﻴﺎ ﺑﺎﻟﻘﺘﻞ ﴿ َو ُ ْ
)(٢
=ﺍﻟﻌﻈﻢ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﺘﻨﻜﲑ١٢ .ﻙ ﺃﻱ ﺍﻣﺘﻨﻊ ﻋﻦ ﻗﺘﻞ ﻏﲑﻩ١٢ .ﻙ
ﻛﺘـﺐ ﴾ ﻓـﺮضﺗﺘﻘـﻮ َن ﴿ ﴾ ﴾۱۷۹اﻟﻘﺘـﻞ ﳐﺎﻓـﺔ اﻟﻘـ َﻮد ﴿ ُ ِ َ أﻧﻪ ُﻳﻘﺘﻞ ارﺗﺪع ﻓﺄﺣﻴﺎ ﻧﻔـﺴﻪ وﻣـﻦ أراد ﻗﺘﻠـﻪ ﻓـﺸﺮع ﴿ َ َ ُ ْ
ﻟﻌﻠﻜـﻢ َ ُ ْ
)(٤ )(٣ ?
ﻗﻮﻟﻪ] :ﻭﻟﻜﻢ ﰲ ﺍﻟﻘﺼﺎﺹ ﺣﻴﻮﺓ[ ﻫﻮ ﻛﻼﻡ ﰲ ﻏﺎﻳﺔ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺍﻟﺒﻼﻏﺔ ﻣﻦ ﺣﻴﺚ ﺟﻌﻞ ﺍﻟﺸﻲﺀ ﳏﻞ ﺿﺪﻩ ﻓﺈﻥ ﺿﺪﻳﺔ ﺷﻲﺀ )(١
ﻵﺧﺮ ﺗﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﲢﻘﻖ ﺃﺣﺪﳘﺎ ﺭﺍﻓﻌﺎ ﻟﻶﺧﺮ ﻭﺍﻟﻘﺼﺎﺹ ﻻﺳﺘﻠﺰﺍﻣﻪ ﺍﺭﺗﻔﺎﻉ ﺍﳊﻴﺎﺓ ﺿﺪ ﳍﺎ ﻭﻗﺪ ﺟﻌﻞ ﻇﺮﻓﺎ ﳍﺎ ﺗﺸﺒﻴﻬﺎ ﻟﻪ
ﺑﺎﻟﻈﺮﻑ ﺍﳊﻘﻴﻘﻲ ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﳌﻈﺮﻭﻑ ﺇﺫﺍ ﺣﻮﺍﻩ ﺍﻟﻈﺮﻑ ﻻ ﻳﺼﻴﺒﻪ ﻣﺎ ﳜﻞ ﺑﻪ ﻭﻳﻔﺴﺪﻩ ﻭﻻ ﻫﻮ ﻳﺘﻔﺮﻕ ﻭﻳﺘﻼﺷﻲ ﺑﻨﻔﺴﻪ
ﻛﺬﻟﻚ ﺍﻟﻘﺼﺎﺹ ﳛﻤﻰ ﺍﳊﻴﺎﺓ ﻣﻦ ﺍﻵﻓﺎﺕ ﻓﻜﺎﻥ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﲟﱰﻟﺔ ﺍﻟﻈﺮﻑ ﳍﺎ ﻭﻻ ﺷﻚ ﻓﻴﻪ ﺇﺫ ﺟﻌﻞ ﺍﻟﻀﺪ ﺣﺎﻣﻴﺎ ﻟﻀﺪﻩ
ﺍﻋﺘﺒﺎﺭ ﻟﻄﻴﻒ ﰲ ﻏﺎﻳﺔ ﺍﳊﺴﻦ ﻭﺍﻟﻐﺮﺍﺑﺔ ﺍﻟﱵ ﻫﻲ ﻣﻦ ﻧﻜﺎﺕ ﺍﻟﺒﻼﻏﺔ ﻭﻃﺮﻗﻬﺎ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺑﻘﺎﺀ ﻋﻈﻴﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺘﻨﻜﲑ ﻟﻠﺘﻌﻈﻴﻢ ﻻﺷﺘﻤﺎﻟﻪ ﻋﻠﻰ ﺣﻴﺎﺓ ﻧﻔﺴﲔ؛ ﻷﻥ ﻣـﻦ ﻳﻌﻠـﻢ ﺃﻥ ﺍﻟﻘﺎﺗـﻞ ﻳﻘـﺘﺺ ﻣﻨـﻪ ﳝﻨـﻊ ﻣـﻦ )(٢
ﺇﺭﺍﺩﺓ ﺍﻟﻘﺘﻞ ،ﻓﻘﻮﻟﻪ ½ﻷﻥ ﺍﻟﻘﺎﺗﻞ ﺇﺫﺍ ﻋﻠﻢ ...ﺇﱁ¼ ﺩﻟﻴﻞ ﻟﻘﻮﻟﻪ ½ﺑﻘﺎﺀ ﻋﻈﻴﻢ¼ ﻭﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﻀﺎﻑ ﻣﻘـﺪﺭ ﺇﺫ ﺍﻟﺘﻘـﺪﻳﺮ ½ﻭﻟﻜـﻢ ﰲ
ﻋﻠﻢ ﺍﻟﻘﺼﺎﺹ ﺣﻴﺎﺓ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺸﺮﻉ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻣﺮﻳﻦ ،ﺇﱃ ﻭﺟﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻘﺼﺎﺹ ﻭﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﻟﹶﻌﻠﱠﻜﹸـﻢ ...﴾ ﺇﱁ ]ﺍﻟﺒﻘـﺮﺓ [٢١ :ﻣﺘﻌﻠـﻖ ـﺬﺍ )(٣
0
0
ﺍﳌﻘﺪﺭ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﻌﻠﻜﻢ ﺗﺘﻘﻮﻥ[ ﺗﻌﻤﻠﻮﻥ ﻋﻤﻞ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ ﰲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﻘﺼﺎﺹ ﻭﺍﳊﻜﻢ ﺑﻪ ﻭﺍﻹﺫﻋﺎﻥ ﺃﻭ ﺗﺘﻘﻮﻥ ﻋﻦ ﺍﻟﻘﺘﻞ ﳐﺎﻓﺔ )(٤
ﺍﻟﻘﹶﻮﺩ .ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ؛ ﺍﻷﻭﻝ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻟﺰﱏ ﻭﺍﻟﻠﻮﺍﻃﺔ ﻭﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﺒﻬﺘﺎﻥ ﻣﺎ ﱂ ﻳﺒﻠﻎ
ﺇﱃ ﻣﻦ ﺘﻪ ﻭﺍﻏﺘﺎﺑﻪ ﻓﺈﺫﺍ ﺑﻠﻐﻪ ﻭﺟﻌﻠﻪ ﰲ ﺣﻞ ﻭﺗﺎﺏ ﺍﳌﺬﻧﺐ ﻓﻨﺮﺟﻮﺍ ﺃﻥ ﺍﷲ ﻳﻐﻔﺮﻟﻪ ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺯﱏ ﺑﺎﻣﺮﺃﺓ ﻭﳍﺎ ﺯﻭﺝ ﻓﻠﻢ ﳚﻌﻠﻪ
ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﰲ ﺣﻞ ﻻ ﻳﻐﻔﺮﻟﻪ؛ ﻷﻥ ﺧﺼﻤﻪ ﺍﻵﺩﻣﻲ ﻓﺈﺫﺍ ﺗﺎﺏ ﻭﺟﻌﻠﻪ ﰲ ﺣﻞ ﻓﺈﻧﻪ ﻳﻐﻔﺮﻟﻪ ﻭﻳﻜﺘﻔﻰ ﲝﻞ ﻣﻨﻪ ﻭﻻ ﻳﺬﻛﺮ ﺍﻟﺰﱏ ﺑﺄﻥ
ﻗﺎﻝ ﻛﻞ ﺣﻖ ﱄ ﻋﻠﻴﻚ ﻓﻘﺪ ﺟﻌﻠﺘﻚ ﰲ ﺣﻞ ﻣﻨﻪ ﻭﻣﻦ ﻛﻞ ﺧﺼﻮﻣﺔ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﻭﻫﺬﺍ ﺻﻠﺢ ﺑﺎﳌﻌﻠﻮﻡ ﻋﻠﻰ ﺍﻬﻮﻝ ﻭﺫﻟﻚ
ﺟﺎﺋﺰ ﻛﺮﺍﻣﺔ ﳍﺬﻩ ﺍﻷﻣﺔ ﻷﻥ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟﻔﺔ ﻣﺎﱂ ﻳﺬﻛﺮ ﺍﻟﺬﻧﺐ ﻻ ﻳﻐﻔﺮﳍﻢ ﻭﺍﻟﺜﺎﱐ ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺎﺩ ﺍﷲ ﻭﻫﻮ ﺃﻥ ﻳﻐﺼﺐ
ﺃﻣﻮﺍﳍﻢ ﺃﻭ ﻳﻀﺮ ﻢ ﺃﻭ ﻳﺸﺘﻤﻬﻢ ﺃﻭ ﻳﻘﺘﻠﻬﻢ ﻓﺈﻥ ﺍﻟﺘﻮﺑﺔ ﻻ ﺗﻜﻔﻴﻪ ﺇﻻ ﺃﻥ ﻳﺮﺿﻰ ﻋﻨﻪ ﺧﺼﻤﻪ ﺃﻭ ﳚﺘﻬﺪ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺣﱴ
ﻳﻮﻓﻖ ﺍﷲ ﺑﻴﻨﻬﻤﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﺈﻧﻪ ﺇﺫﺍ ﺗﺎﺏ ﺍﻟﻌﺒﺪ ﻭﻛﺎﻥ ﻋﻠﻴﻪ ﺣﻘﻮﻕ ﺍﻟﻌﺒﺎﺩ ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮﺩﻫﺎ ﺇﱃ ﺃﺭﺑﺎﺎ ﻭﺇﻥ ﻋﺠﺰ ﻋﻦ ﺇﻳﺼﺎﳍﺎ ﻭﺃﺭﺍﺩ
ﺍﷲ ﻋﺰﻭﺟﻞ ﻣﻐﻔﺮﺗﻪ ﻳﻘﻮﻝ ﳋﺼﻤﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺍﺭﻓﻊ ﺭﺃﺳﻚ ﻓﲑﻓﻊ ﻓﲑﻯ ﻗﺼﻮﺭﺍ ﻋﺎﻟﻴﺔ ﻓﻴﻘﻮﻝ ﻳﺎ ﺭﺏ ﳌﻦ ﻫﺬﻩ ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ
ﺃﻧﺖ ﻗﺎﺩﺭ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﲦﻨﻬﺎ ﻋﻔﻮﻙ ﻋﻦ ﺃﺧﻴﻚ ﻓﻴﻘﻮﻝ ﻗﺪ ﻋﻔﻮﺕ ﻓﻴﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﺧﺬ ﻳﺪ ﺃﺧﻴﻚ ﻭﺍﺫﻫﺒﺎ ﺇﱃ ﺍﳉﻨﺔ ﻭﺍﻟﺜﺎﻟﺚ ﺫﻧﺐ
ﻓﻴﻤﺎ ﺑﻴﻨﻪ ﻭﺑﲔ ﺃﻋﻤﺎﻝ ﺍﷲ ﻭﻫﻮ ﺃﻥ ﻳﺘﺮﻙ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﳊﺞ ﻓﺈﻥ ﺍﻟﺘﻮﺑﺔ ﻻ ﺗﻜﻔﻴﻪ ﻣﺎﱂ ﻳﻘﺾ ﺍﻟﺼﻼﺓ ﻭﻏﲑﻫﺎ ﻷﻥ
ﺷﺮﻁ ﺍﻟﺘﻮﺑﺔ ﺃﻥ ﻳﺆﺩﻱ ﻣﺎ ﺗﺮﻙ ﻓﺈﺫﺍ ﱂ ﻳﺆﺩ ﻓﻜﺄﻧﻪ ﱂ ﻳﺘﺐ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻛﹸﺘِﺐ ﻋﻠﹶﻴﻜﹸﻢ [ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﻫﻞ ﺍﻟﻮﺻﻴﺔ ﻭﺍﺟﺒﺔ ﻟﻘﻮﻟﻪ:ﻛﺘﺐ،ﻭﺣﻘﺎ،ﺃﻭ ﻣﻨﺪﻭﺑﺔ ﻟﻘﻮﻟﻪ ﺑﺎﳌﻌﺮﻭﻑ") .ﺍﻹﻛﻠﻴﻞ"( )(٥
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اﻟﻮﺻﻴ ُﺔ ﴾ ﻣﺮﻓﻮع ﺑـ½ﻛﺘﺐ) ¼(٣وﻣﺘﻌﻠﻖ ﺑـ½إذا¼ إن ﻛﺎﻧﺖ ﻇﺮﻓﻴـﺔ ،ودال ﻋـ
ۨ ﴾ ﻣﺎﻻ ِ َ ْ ﴿ ٢
) (
ﺗﺮک َﺧ ْ َ ا أي أﺳﺒﺎﺑﻪ ﴿ ِ ْ
ان َ َ َ
)(١
=ﻭﺗﺬﻛﲑ ﻓﻌﻠﻬﺎ ﻟﻠﻔﺼﻞ١٢ .ﻙ
ﺑﺎﻟﻤﻌﺮوف﴾ ﺑﺎﻟﻌﺪل ﺑﺄن ﻻ ﻳﺰﻳﺪ ﻋ ﻳﻦ َ ْ
واﻻ َ ْ َ ﺑ ِ ْ َ ِ ْ َ ْ ُ ْ ِ ﺟﻮاﺑﻬﺎ إن ﻛﺎﻧﺖ ﺷﺮﻃﻴﺔ وﺟﻮاب ½إن ¼أي ﻓﻠﻴﻮص ﴿ ِ ْ َ ِ َ
ﻟﻠﻮاﻟﺪ ْ ِ )(٤
ﻗﻮﻟﻪ] :ﺃﺳﺒﺎﺑﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﻭﺍﳌﺮﺍﺩ ﺑﺄﺳﺒﺎﺑﻪ ﻋﻼﻣﺎﺗﻪ ﻛﺎﻷﻣﺮﺍﺽ ﺍﻟﺸﺪﻳﺪﺓ ﻭﺍﳉﺮﺍﺣﺎﺕ ﺍﻟﱵ )(١
ﻳﻈﻦ ﻣﻨﻬﺎ ﺍﳌﻮﺕ ﻋﺎﺩﺓ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﺎﻻً[ ﻓﺴﺮ ﺍﳋﲑ ﺑﺎﳌﺎﻝ ﻷﻥ ﺍﳋﲑ ﻳﻘﻊ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻭﺟﻮﻩ ﻭﻧﺒﻪ ﺑﺘﺴﻤﻴﺘﻪ ½ﺧﲑﺍ¼ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺻﻴﺔ ﺗﺴﺘﺤﺐ ﰲ ﻣﺎﻝ )(٢
ﻃﻴﺐ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻣﺮﻓﻮﻉ ﺑﻜﺘﺐ[ ﻓﻌﻠﻰ ﻫﺬﺍ ﻻ ﻳﺼﺢ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ½ﺧﲑﺍ¼ ﻭﻗﻴﻞ ﺇﻧﻪ ﻣﺴﺘﺄﻧﻒ ﺍﺳﺘﺌﻨﺎﻓﺎ ﺑﻴﺎﻧﻴﺎ ﻭﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ½ﻋﻠﻴﻜﻢ¼ ﻭﻛﺄﻧﻪ )(٣
ﻗﻴﻞ ﻣﺎ ﺍﳌﻜﺘﻮﺏ ﻋﻠﻰ ﺃﺣﺪﻧﺎ ﺇﺫﺍ ﺣﻀﺮﻩ ﺍﳌﻮﺕ ﻓﻘﻴﻞ ﻫﻮ ﺍﻟﻮﺻﻴﺔ ﻭﺍﻟﻮﺻﻴﺔ ﺗﱪﻉ ﻣﻀﺎﻑ ﳌﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ﻓﻬﻲ ﻣﺼﺪﺭ ﺃﻭ ﺍﲰﻪ
ﻭﻗﻮﻟﻪ½ :ﻭﻣﺘﻌﻠﻖ ﺑﺈﺫﺍ¼ ﺃﻱ ﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﻭﻗﻮﻟﻪ½ :ﺇﻥ ﻛﺎﻧﺖ ﻇﺮﻓﻴﺔ¼ ﺃﻱ ﳏﻀﺔ ﻏﲑ ﻣﻀﻤﻨﺔ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﺃﻱ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺃﻥ
0
0
ﻳﻮﺻﻰ ﺃﺣﺪﻛﻢ ﻭﻗﺖ ﺣﻀﻮﺭ ﺍﳌﻮﺕ ﻭﻗﻮﻟﻪ½ :ﺇﻥ ﻛﺎﻧﺖ ﺷﺮﻃﻴﺔ¼ ﺃﻱ ﻇﺮﻓﻴﺔ ﻣﺘﻀﻤﻨﺔ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﻓﻴﻜﻮﻥ ﻗﺪ ﺍﺟﺘﻤﻊ ﺷﺮﻃﺎﻥ
ﻭﺟﻮﺍﺏ ﻛﻞ ﳏﺬﻭﻑ ﺩﻝ ﻋﻠﻴﻪ ﻟﻔﻆ ﺍﻟﻮﺻﻴﺔ ﻭﺗﻘﺪﻳﺮ ﺍﶈﺬﻭﻑ ﻓﻴﻬﻤﺎ ﻣﻀﺎﺭﻉ ﻣﻘﺮﻭﻥ ﺑﻼﻡ ﺍﻷﻣﺮ ،ﻓﻘﻮﻟﻪ½ :ﺃﻱ ﻓﻠﻴﻮﺹ¼ ﺑﻴﺎﻥ
ﻟﻜﻞ ﻣﻦ ﺟﻮﺍﺏ ½ﺇﺫﺍ¼ ﻭﺟﻮﺍﺏ ½ﺇﻥ¼") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﺟﻮﺍﺏ ½ﺇﻥ¼[ ﺑﺎﳉﺮ ﺃﻱ ﻭﺩﺍﻝ ﻋﻠﻰ ﺟﻮﺍﺏ ½ﺇﻥ¼") .ﺻﺎﻭﻱ"( )(٤
ﻗﻮﻟﻪ] :ﻣﺼﺪﺭ ﻣﺆﻛﺪ ...ﺇﱁ[ ﺃﻱ ﺣﻴﺚ ﺻﺪﺭ ﺑﻘﻮﻟﻪ½ :ﻛﺘﺐ¼ ﻋﻠﻰ ﺣﺪ½ ﺯﻳﺪ ﺃﺑﻮﻙ ﻋﻄﻮﻓﺎ¼ ﻭﺍﺳﺘﺸﻜﻞ ﺑﺄﻥ ﺍﳌﺼﺪﺭ ﺍﳌﺆﻛﺪ )(٥
ﻻ ﻳﻌﻤﻞ ﻣﻊ ﺃﻧﻪ ﻋﺎﻣﻞ ﰲ ﻗﻮﻟﻪ½ :ﻋﻠﻰ ﺍﳌﺘﻘﲔ¼ ﻓﺎﻷﺣﺴﻦ ﺃﻥ ﳚﻌﻞ ﻣﺼﺪﺭﺍ ﻣﺒﻨﻴﺎ ﻟﻠﻨﻮﻉ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﻳﺘﻮﺳﻊ ﰲ ﺍﻟﻈﺮﻭﻑ
ﻭﺍﺮﻭﺭﺍﺕ ﻣﺎ ﻻ ﻳﺘﻮﺳﻊ ﰲ ﻏﲑﻫﺎ ﻷﻧﻪ ﻳﻜﺘﻔﻰ ﻓﻴﻬﺎ ﺑﺄﻱ ﻋﺎﻣﻞ ﻭﻟﻮ ﺿﻌﻴﻔﺎ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ ﻛﻮﻥ ﻣﻦ ﺣﻀﺮﻩ ﺍﳌﻮﺕ ﻭﻟﻪ ﻣﺎﻝ ﺣﻘﺖ ﻋﻠﻴﻪ ﺍﻟﻮﺻﻴﺔ ﻟﻸﻗﺮﺑﲔ ﻣﻨﺴﻮﺥ ﺑﺂﻳﺔ ﺍﳌﻮﺍﺭﻳﺚ ﻭﲝﺪﻳﺚ ½ﻻ ﻭﺻﻴﺔ )(٦
ﻟﻮﺍﺭﺙ¼ ﺃﻱ ﲟﺠﻤﻮﻋﻬﻤﺎ ﲟﻌﲎ ﺃﻥ ﺍﻟﻨﺴﺦ ﺛﺒﺖ ﺑﺎﳊﺪﻳﺚ ﺇﺫ ﺻﺪﺭﻩ ½ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻄﻰ ﻛﻞ ﺫﻱ ﺣﻖ ﺣﻘﻪ¼ ﻭﺍﻵﻳﺔ ﺗﺒﲔ ﺫﻟﻚ.
)"ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺍﻹﻳﺼﺎﺀ[ ﺃﻱ ﺍﳌﻌﱪ ﻋﻨﻪ ﺑﺎﻟﻮﺻﻴﺔ ﺍﻟﱵ ﻫﻲ ﺍﻟﺘﱪﻉ ﺍﳌﺘﻘﺪﻡ ،ﻭﻗﻮﻟﻪ½ :ﻣِﻦ ﺷﺎﻫﺪ ...ﺇﱁ¼ ﺑﻴﺎﻥ ﻟـ½ﻣﻦ¼ ﻭﺗﺒﺪﻳﻞ ﻛﻞ ﻣﻨﻬﻤﺎ )(٧
ﺇﻣﺎ ﺑﺈﻧﻜﺎﺭ ﺍﻟﻮﺻﻴﺔ ﻣﻦ ﺃﺻﻠﻬﺎ ﺃﻭ ﺑﺎﻟﻨﻘﺺ ﻓﻴﻬﺎ ﺃﻭ ﺑﺘﺒﺪﻳﻞ ﺻﻔﺘﻬﺎ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻛﺄﻥ ﻳﻘﻮﻝ :ﱂ ﻳﻮﺹ ﺃﺻﻼ ﺃﻭ ﺃﻭﺻﻰ ﺑﻌﺒﺪ ﻭﻗﺪ
ﺃﻭﺻﻰ ﺑﺎﺛﻨﲔ ﺃﻭ ﺃﻭﺻﻰ ﺑﺜﻮﺏ ﺧﻠﻖ ﻭﻗﺪ ﺃﻭﺻﻰ ﲜﺪﻳﺪ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻋﻠﻤﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺳﻤﺎﻉ ﺍﻟﻮﺻﻲ ﻣﻦ ﺍﳌﻮﺻﻲ ﻟﻴﺲ ﺑﺸﺮﻁ ﺑـﻞ ﺍﻟـﺸﺮﻁ ﺍﻟﻮﺻـﻮﻝ ﺇﻟﻴـﻪ ﻭﻋﻠﻤـﻪ ﻳﻘﻴﻨـﺎ ﺳـﻮﺍﺀ ﻛـﺎﻥ )(٨
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ﺳﻤﻴﻊ ﴾ ﻟﻘﻮل اﳌﻮﺻﻲ ﴿ َ ِ ْ ٌ
ﻋﻠﻴﻢ اﷲ َ ِ ْ ٌ ﻳﻦ ُ َ ُ ْ
ﻳﺒﺪﻟﻮﻧ َ ٗ ﴾ ﻓﻴﻪ إﻗﺎﻣﺔ اﻟﻈﺎﻫﺮ ﻣﻘﺎم اﳌﻀﻤﺮ ﴿ ِان َ أي اﻻﻳﺼﺎء اﳌﺒﺪل)َ ﴿ (١ﻋ َ ِ
اﻟﺬ ْ َ
)(٢
)(٨)(٧
ﺟﻨﻔﺎ ﴾ ﻣﻴﻼ ﻋﻦ اﳊﻖ ﺧﻄﺄ
ﻣﻮص﴾) (٥ﳐﻔﻔﺎ وﻣﺜﻘﻼ )ً َ َ ﴿(٦ ﺧﺎف ِ ْ
ﻣﻦ ْ ٍ )(٤
﴿ ﴾ ﴾۱۸۱ﺑﻔﻌﻞ اﻟﻮﺻﻲ ﻓﻤﺠﺎز ﻋﻠﻴﻪ ْ َ َ ﴿ .
ﻓﻤﻦ َ َ
)(٣
ﺍﳌﻴﻞ١٢ .ﻙ
ﻟـﻪ اﻟﺜﻠﺚ أو ﲣﺼﻴﺺ ﻏﲏ ﻣـﺜﻼ ﴿ َ َ ْ
ﻓﺎﺻﻠ ََﺢ ﺑَ ْ َﻨ ُ ْﻢ ﴾ ﺑـﲔ اﳌﻮﺻـﻲ واﳌـﻮ ﺗﻌﻤﺪ ذﻟﻚ ﺑﺎﻟﺰﻳﺎدة ﻋ ُ اﺛﻤﺎ ﴾ ﺑﺄن ّ ﴿ َ ْاو ِ ْ ً
)(٩ ?
=ﺍﻟﺒﺎﺀ ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ ﺟﻨﻔﺎ١٢ .ﻙ
اﻟﺼﻴﺎم ﻛﺘﺐ ﴾ ﻓﺮض ﴿ َﻋﻠ ْ ُ ُ
َﻴﻜﻢ َ ُ ﻣﻨﻮا ُ ِ َ
ﻳﻦ َ ُ ْ رﺣﻴﻢ ﴿َ ﴿ .﴾﴾۱۸۲ﻳﺎﻳ َﺎ ِ
اﻟﺬ ْ َ ﻏﻔﻮر ِ ْ ٌ اﺛﻢ َﻋﻠ َْﻴ ِ ﴾ ﰲ ذﻟﻚ ﴿ ِان َ
اﷲ َ ُ ْ ٌ ﻓﻼ ِ ْ َ
ﺑﺎﻷﻣﺮ ﺑﺎﻟﻌﺪل ﴿ َ َ ۤ
)(١٠
ﻉ
ﻟﻌﻠﻜﻢ َ ُ ْ َ
ﺗﺘﻘﻮن ﴿............................................. ﴾﴾۱۸۳ ﻣﻦ َ ْ ِ ُ ْ
ﻗﺒﻠﻜﻢ ﴾ ﻣﻦ اﻷﻣﻢ ﴿ َ َ ُ ْ ﻳﻦ ِ ْ
اﻟﺬ ْ َ ﻛﻤﺎ ُ ِ َ
ﻛﺘﺐ َﻋ َ ِ ََ
)(١١
0
ﻗﻮﻟﻪ] :ﻓﻤﻦ ﺧﺎﻑ ﻣﻦ ﻣﻮﺹ[ ﺍﻵﻳﺔ .ﻓﻴﻬﺎ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﻌﻤﻞ ﺑﻐﺎﻟﺐ ﺍﻟﻈﻦ ﻷﻥ ﺍﳋﻮﻑ ﻣﻦ ﺍﳌﹶﻴﻞ ﻳﻜﻮﻥ ﰲ )(٥
ﻏﺎﻟﺐ ﻇﻦ ﺍﳋﺎﺋﻒ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﳐﻔﻔﺎ ﻭﻣﺜﻘﻼ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺀﺓ ﺇﻳﻔﺎﺀ ﳌﺎ ﻭﻋﺪﻩ ﺍﳌﻔﺴﺮ ﻣﻦ ﺑﻴﺎﻥ ﺍﺧـﺘﻼﻑ ﺍﻟﻘـﺮﺍﺀﺓ ﻓـﺎﻷﻭﱃ ﻟﻸﻛﺜـﺮ ﻭﺍﻟﺜﺎﻧﻴـﺔ )(٦
ﳊﻤﺰﺓ ﻭﺍﻟﻜِﺴﺎﺋﻲ ﻭﺃﰊ ﺑﻜﺮ ﻓﻘﻮﻟﻪ ﳐﻔﻔﺎ ﺃﻱ ﺑﺘﺨﻔﻴﻒ ﺍﻟﺼﺎﺩ ﻓﻜﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻹﻓﻌـﺎﻝ ﻭﻗﻮﻟـﻪ ﻣـﺜﻘﻼ ﺃﻱ ﺑﺘـﺸﺪﻳﺪ ﺍﻟـﺼﺎﺩ ﻭﻓـﺘﺢ
ﺍﻟﻮﺍﻭ ﻓﻜﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻔﻌﻴﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺧﻄﺄ[ ﻗﻴﺪ ½ﺟﻨﻔﺎ¼ ﺑﺎﳋﻄﺄ ﻷﺟﻞ ﺍﻟﻌﻄﻒ") .ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ] :ﻣﻴﻼ ﻋﻦ ﺍﳊﻖ ﺧﻄﺄ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳉﻨﻒ ﻫﺎﻫﻨﺎ ﺍﳌﻴـﻞ ﺧﻄـﺄﹰ ﺑـﺈﺭﺍﺩﺓ ﺍﳋـﺎﺹ ﻣـﻦ ﺍﻟﻌـﺎﻡ ﺑﻘﺮﻳﻨـﺔ ﺍﻟﺘﻘﺎﺑـﻞ )(٨
ﺑﺎﻹﰒ ﻷﻥ ﺍﳉﻨﻒ ﰲ ﺍﻟﻠﻐﺔ ﺍﳌﻴﻞ ﻣﻄﻠﻘﺎ ﻭﺍﻹﰒ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻘﺼﺪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﺜﹶﻼ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﳌﻴﻞ ﻻ ﻳﻨﺤﺼﺮ ﰲ ﺍﻟﻨﻮﻋﲔ ﺍﳌﺬﻛﻮﺭﻳﻦ ﺑﻞ ﻳﻜﻮﻥ ﺑﻐﲑ ﺫﻟﻚ ﻛﺘﻔﻀﻴﻞ ﺍﻟﻘﺮﻳـﺐ ﺍﻟﻐـﲑ ﺍﻟـﻮﺍﺭﺙ ﻋﻠـﻰ )(٩
ﺍﻷﻗﺮﺏ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﺼﻴﺎﻡ[ ﻫﻮ ﻟﻐﺔ ﺍﻹﻣﺴﺎﻙ ،ﻭﺍﺻﻄﻼﺣﺎ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺷﻬﻮﰐ ﺍﻟﺒﻄﻦ ﻭﺍﻟﻔﺮﺝ ﻳﻮﻣﺎ ﻛﺎﻣﻼ ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﻔﺠﺮ ﺇﱃ ﻏﺮﻭﺏ )(١٠
ﺍﻟﺸﻤﺲ ﺑﻨﻴﺔ ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﻋﺰﻭﺟﻞ) .ﻛﺘﺐ ﺍﻟﻔﻘﻪ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻷﻣﻢ[ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﺍﻷﻣﻢ ﻣﻦ ﻟﺪﻥ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﱃ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ )(١١
ﻭﻓﻴﻪ ﺗﺄﻛﻴﺪ ﻟﻠﺤﻜﻢ ﻭﺗﺮﻏﻴﺐ ﻓﻴﻪ ﻭﺗﻄﻴﻴﺐ ﻷﻧﻔﺲ ﺍﳌﺨﺎﻃﺒﲔ ﻓﺈﻥ ﺍﻟﺼﻮﻡ ﻋﺒﺎﺩﺓ ﺷﺎﻗﺔ ﻭﺍﻟﺸﻲﺀ ﺍﻟﺸﺎﻕ ﺇﺫﺍ ﻋﻢ ﺳﻬﻞ ﲢﻤﻠﻪ
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2
اﻳﺎﻣﺎ﴾ ﻧﺼﺐ ﺑ ـ½اﻟـﺼﻴﺎم¼ أو ½ﻳـﺼﻮﻣﻮا ¼ﻣﻘـﺪرا ﴿ ْ ُ ْ ٰ ٍ
ﻣﻌـﺪودت ﴾ أي اﳌﻌﺎﺻﻲ ﻓﺈﻧﻪ ﻳﻜﺴﺮ اﻟﺸﻬﻮة اﻟﱵ ﻫﻲ ﻣﺒﺪؤﻫﺎ ً َ ﴿ .
)(٢ )(١
ﺎن ِ ْ ُ ْ
ﻣﻨﻜﻢ ﴾ ﺣﲔ ﺷﻬﻮده ﻗﻼﺋﻞ أو ﻣﺆﻗﺘﺎت ﺑﻌﺪد ﻣﻌﻠﻮم وﻫﻲ رﻣﻀﺎن ﻛﻤﺎ ﺳﻴﺄﰐ وﻗﻠﻠﻪ ﺗﺴﻬﻴﻼ ﻋ اﳌﻜﻠﻔﲔ ﴿ َ َ ْ
ﻓﻤﻦ َ َ
)(٣
ﻋﺪة ﻣﺎ أﻓﻄﺮ ﴿ ْ
ﻣﻦ َاﻳﺎم ٍ ﴿ ﻣﺮ ِ ْ ًﻀﺎ َ ْاو َﻋ ٰ َﺳ َ ٍ ﴾ أي ﻣﺴﺎﻓﺮا ﺳﻔﺮ اﻟﻘﺼﺮ )(٤وأﺟﻬﺪه اﻟﺼﻮم ﰲ اﳊﺎﻟﲔ ﻓﺄﻓﻄﺮ ﴿ َﻓﻌ ٌ
ِﺪة ﴾ ﻓﻌﻠﻴﻪ ّ
ﻓﺪﻳَ ٌﺔ ﴾ ﻫﻲ ﴿ َ َ ُ
ﻃﻌﺎم ِ ْ
ﻣﺴ ِﻜ ْ ٍ )﴾(٧ ﻟﻜﱪ أو ﻣﺮض ﻻ ﻳﺮ ﺑﺮؤه ﴿ ِ ْ ﻳﻦ ﴾ ﻻ ﴿ ُ ِ ْ ُ ْ
ﻳﻄﻴﻘﻮﻧ َ ٗ ﴾ َ اﻟﺬ ْ َ ا ُ َ َ ﴾ ﻳﺼﻮﻣﻬﺎ ﺑﺪﻟﻪ ﴿ َ َ
وﻋ َ ِ
)(٦ )(٥
أي ﻗﺪر ﻣﺎ ﻳﺄﻛﻠﻪ ﰲ ﻳﻮﻣﻪ وﻫﻮ ُﻣﺪ ﻣﻦ ﻏﺎﻟﺐ ﻗُ ْﻮت اﻟﺒﻠـﺪ ﻟﻜـﻞ ﻳـﻮم ،وﰲ ﻗـﺮاءة ﺑﺈﺿـﺎﻓﺔ ½ﻓﺪﻳـﺔ¼ وﻫـﻲ ﻟﻠﺒﻴـﺎن) (٨وﻗﻴـﻞ
=ﺃﻱ ﻋﻨﺪ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺑﺮ ﺃﻭ ﺻﺎﻉ ﻣﻦ ﻏﲑﻩ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ١٢ .ﻙ
½ﻻ¼ﻏﲑ ﻣﻘﺪرة وﻛﺎﻧﻮا ﳐﲑﻳﻦ ﰲ ﺻﺪر اﻹﺳﻼم ﺑﲔ اﻟﺼﻮم واﻟﻔﺪﻳﺔ ﺛﻢ ﻧﺴﺦ ﺑﺘﻌﻴﲔ اﻟﺼﻮم ﺑﻘﻮﻟﻪ﴿ :ﻣﻦ ﺷﻬﺪ ﻣـﻨﻜﻢ
اﻟﺸﻬﺮ ﻓﻠﻴﺼﻤﻪ﴾ ،ﻗﺎل اﺑﻦ ﻋﺒﺎس :إﻻ اﳊﺎﻣﻞ واﳌﺮﺿﻊ إذا أﻓﻄﺮﺗﺎ ﺧﻮﻓﺎ ﻋ اﻟﻮﻟﺪ ﻓﺈﺎ ﺑﺎﻗﻴﺔ ﺑﻼ ﻧﺴﺦ ﰲ ﺣﻘﻬﻤﺎ ﴿ َ َ ْ
ﻓﻤـﻦ )(٩
ﻭﻳﺮﻏﺐ ﻛﻞ ﺃﺣﺪ ﰲ ﺇﺗﻴﺎﻧﻪ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﺍﻟﻔﺮﺿﻴﺔ ﻻ ﺍﻟﻜﻴﻔﻴﺔ ﻭﺍﻟﺜﻮﺍﺏ") .ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
0
0
ﻗﻮﻟﻪ] :ﻓﺈﻧﻪ ﻳﻜﺴﺮ ﺍﻟﺸﻬﻮﺓ[ ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ½ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺍﻟﺒﺎﺀﺓ ﻓﻠﻴﺘﺰﻭﺝ ﻓﺈﻧﻪ ﺃﻏﺾ )(١
ﻟﻠﺒﺼﺮ ﻭﺃﺣﻔﻆ ﻟﻠﻔﺮﺝ ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﻓﻌﻠﻴﻪ ﺑﺎﻟﺼﻮﻡ ﻓﺈﻧﻪ ﻟﻪ ﻭﺟﺎﺀ¼ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ.
ﻗﻮﻟﻪ] :ﻫﻲ ﻣﺒﺪﺅﻫﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻋﻠﺔ ﳌﻘﺪﺭ ﺃﻱ ﻭﺇﳕﺎ ﻋﻠﻞ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ ﻭﺟـﻮﺏ ﺍﻟـﺼﻮﻡ ﺑﺎﻻﺗﻘـﺎﺀ ﻷﻥ ﺍﻟـﺼﻮﻡ ﺍﻟـﺬﻱ )(٢
ﻓﺮﺽ ﻋﻠﻴﻜﻢ ﻳﻜﺴﺮ ﺍﻟﺸﻬﻮﺓ ﺍﻟﱵ ﻫﻲ ﻣﺒﺪﺀ ﺍﳌﻌﺎﺻﻲ ﺳﻮﺍﺀ ﻛﺎﻥ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺃﻭ ﺷﻬﻮﺓ ﺍﻟﻔﺮﺝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺳﻴﺄﰐ[ ﺃﻱ ﰲ ﻛﻼﻣﻪ ﺣﻴﺚ ﺟﻌﻞ ﻗﻮﻟﻪ½ :ﺷﻬﺮ ﺭﻣﻀﺎﻥ¼ ﺧﱪﺍ ﻋﻦ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﺗﻠﻚ ﺍﻷﻳﺎﻡ¼") .ﲨﻞ"( )(٣
ﻗﻮﻟﻪ] :ﺳﻔﺮ ﺍﻟﻘﺼﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺴﻔﺮ ﻫﺎﻫﻨﺎ ﻫﻮ ﺍﻟﺴﻔﺮ ﺍﻟﺸﺮﻋﻲ ﻷﻧﻪ ﻫﻮ ﺍﳌﺒﻴﺢ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻻ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﰲ ﺍﻵﻳﺔ ﺣﺬﻑ ½ﻻ¼] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻫﻲ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﻓﺪﻳﺔ¼ ﺑﺎﻟﺘﻨﻮﻳﻦ ﻭ½ﻃﻌﺎﻡ¼ ﺧﱪ ﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ ،ﺑﻴﺎﻥ ﻟﻔﺪﻳﺔ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻓﺪﻳﺔ ﻃﻌﺎﻡ ﻣﺴﻜﲔ[ ﻭﻫﻲ ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺑﺮ ﺃﻭ ﺻﺎﻉ ﻣﻦ ﻏﲑﻩ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٧
ﻗﻮﻟﻪ] :ﻭﻫﻲ ﻟﻠﺒﻴﺎﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻧﻮﻉ ﺍﻹﺿﺎﻓﺔ ﻓﻘﺎﻝ ﻭﻫﻲ ﻟﻠﺒﻴﺎﻥ ﻷﻥ ﺇﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺟﻨﺴﻬﺎ ﻛـ½ﺧﺎﰎ ﺣﺪﻳﺪ¼] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ[ ﺃﺷﺎﺭ ﺬﺍ ﺍﻟﻨﻘﻞ ﺇﱃ ﺗﺎﺋﻴﺪ ﻣﺬﻫﺒﻪ ﻣﻦ ﻭﺟﻮﺏ ﺍﻟﻔﺪﻳـﺔ ﻋﻠـﻰ ﺍﳊﺎﻣﻠـﺔ ﻭﺍﳌﺮﺿـﻌﺔ ﺇﺫﺍ ﺃﻓﻄﺮﺗـﺎ ﺧﻮﻓـﺎ ﻋﻠـﻰ )(٩
ﺍﻟﻮﻟﺪ ﻓﺎﻵﻳﺔ ﺑﻼ ﻧﺴﺦ ﰲ ﺣﻘﻬﻤﺎ .ﻭﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ :ﻭﺍﳊﺎﻣﻞ ﻭﺍﳌﺮﺿﻊ ﺇﺫﺍ ﺧﺎﻓﺘﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻤﺎ ﺃﻭ ﻭﻟـﺪﻳﻬﻤﺎ ﺃﻓﻄﺮﺗـﺎ ﻭﻗـﻀﺘﺎ ﻭﻻ
ﻓﺪﻳﺔ ﻋﻠﻴﻬﻤﺎ].ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﻘﺪﺭ ﺍﳌﺬﻛﻮﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻄﻮﻉ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻭﻓﻴﻪ ﺇﳝﺎﺀ ﺇﱃ ﺃﻥ ﻧﺼﺐ ½ﺧﲑﺍ¼ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺑﻪ] .ﻋﻠﻤﻴﺔ[ )(١٠
93
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ﻣﺒﺘﺪﺃ١٢ . ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ١٢ .
َﻤﻮن ﴿ ﴾﴾۱۸۴أﻧﻪ ﺧﲑ ﻟﻜﻢ ﻓﺎﻓﻌﻠﻮه .ﺗﻠﻚ اﻷﻳﺎم ﴿ َﺷ ْﺮ ُ َ َ َ َ ان ُ ْ ُ ْ
ﻛﻨﺘﻢ َ ْﻌﻠ ُ ْ َ ﻣﻦ اﻹﻓﻄﺎر واﻟﻔﺪﻳﺔ ﴿ ِ ْ
)? (٣
ُﻧﺰل
اﻟﺬي ا ْ ِ َ
رﻣﻀﺎن)ِ (٤ )(٢ ? )(١
=ﺧﱪ١٢ .
ﻟﻠﻨﺎس
ِ ﻓﻴ ِ ْاﻟ ُ ْ ُن﴾) (٥ﻣﻦ اﻟﻠﻮح اﳌﺤﻔﻮظ) (٦إﱃ اﻟﺴﻤﺎء اﻟﺪﻧﻴﺎ ﰲ ﻟﻴﻠﺔ اﻟﻘﺪر ،ﻣﻨﻪ ﴿ ُ ًﺪي ﴾ ﺣﺎل)، (٧ﻫﺎدﻳﺎ ﻣﻦ اﻟﻀﻼﻟﺔ ﴿
ِْ
ﻗﺎن ﴾ ﲟـﺎ ﻳﻔـﺮق ﺑـﲔ اﳊـﻖﻣﻦ ْاﻟ ُ ٰﺪي ﴾ ﲟﺎ ﻳﻬﺪي إﱃ اﳊﻖ ﻣﻦ اﻷﺣﻜﺎم ﴿ َو ﴾ ﻣﻦ ﴿ ْاﻟ ُ ْ َ ِ ﻨﺖ ﴾ آﻳﺎت واﺿﺤﺎت ﴿ َ وﺑ ٰ ٍ
ََ
ﻣﻦ َاﻳﺎم ٍا ُ َ َ ﴾ ﺗﻘﺪم ﻣﺜﻠﻪ وﻛﺮر وﻣﻦ َ َ
ﺎن َﻣﺮ ِ ْ ًﻀﺎ َ ْاو َﻋ ٰ َﺳ َ ٍ َﻓﻌِﺪ ٌة ْ ﻓﻤﻦ َﺷ ِ َﺪ ﴾ ﺣﻀﺮ ﴿ ِ ْ ُ ُ
ﻣﻨﻜﻢ اﻟﺸ ْ َﺮ َ ْ َ ُ ْ
ﻓﻠﻴﺼﻤ ُؕ َ َ ْ واﻟﺒﺎﻃﻞ ﴿ َ َ ْ
اﻟﻌ ْ َ ﴾) (٩وﻟـﺬا أﺑـﺎح ﻟﻜـﻢ اﻟﻔﻄـﺮ) (١٠ﰲ اﳌـﺮض ﻳﺮﻳﺪ ِ ُ ُ
ﺑﻜﻢ ْ ُ وﻻ ُ ِ ْ ُ اﷲ ِ ُ ُ
ﺑﻜﻢ ْ ُ
اﻟﻴ ْ َ َ َ ﻟﺌﻼ ﻳﺘﻮﻫﻢ ﻧﺴﺨﻪ ﺑﺘﻌﻤﻴﻢ ﻣﻦ ﺷـﻬﺪ)ُ ْ ِ ُ ﴿ (٨
ﻳﺮﻳﺪ ُ
واﻟﺴﻔﺮ ،وﻟﻜﻮن ذﻟﻚ ﰲ ﻣﻌﲎ اﻟﻌﻠﺔ أﻳﻀﺎ ﻟﻸﻣﺮ ﺑﺎﻟﺼﻮم ﻋﻄﻒ ﻋﻠﻴﻪ ﴿ َو ِ ُ ْ ِ
ﻟﺘﻜﻤﻠُﻮا ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ اﻟْﻌ َ
ِﺪة ﴾ )(١١
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻹﻓﻄﺎﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻔﻀﻞ ﻋﻠﻴﻪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻓﺎﻓﻌﻠﻮﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ") .ﺻﺎﻭﻱ"( )(٢
ﻗﻮﻟﻪ] :ﺗﻠﻚ ﺍﻷﻳﺎﻡ[ ﻗﺪﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺷﻬﺮ ﺭﻣﻀﺎﻥ¼ ﺧﱪ ﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﺷﻬﺮ ﺭﻣﻀﺎﻥ[ ﻣﺒﺘﺪﺃ ،ﺧﱪﻩ ½ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ¼") .ﻣﺪﺍﺭﻙ"( )(٤
ﻗﻮﻟﻪ] :ﺍﻟﻘﺮﺁﻥ[ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ½ﺍﻟﻘﺮﺀ¼ ﻭﻫﻮ ﺍﳉﻤﻊ ﻷﻧﻪ ﳎﻤﻊ ﻋﻠﻢ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٥
0
0
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ[ ﰒ ﻧﺰﻝ ﺑﻪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳓﻮ ﻣﺎ ﰲ ﺛﻼﺙ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﺣﺴﺒﻤﺎ ﺗﻘﺘﻀﻴﻪ ﺍﳌﺸﻴﺌﺔ )(٦
ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺍﳊﻜﻤﺔ ﰲ ﻧﺰﻭﻟﻪ ﻣﻔﺮﻗﺎ ﺗﺜﺒﻴﺘﻪ ﰲ ﻗﻠﺒﻪ ﻭﲡﺪﻳﺪ ﺍﳊﹸﺠﺞ ﻋﻠﻰ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻭﺯﻳﺎﺩﺓ ﺇﳝﺎﻥ ﻟﻠﻤﺆﻣﻨﲔ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﻗﹶﺎﻝﹶ
ﺍﱠﻟﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻟﹶﻮﻟﹶﺎ ﻧﺰﻝﹶ ﻋﻠﹶﻴﻪِ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﺟﻤﻠﹶﺔﹰ ﻭﺍﺣِﺪﺓﹰ ﹶﻛﺬﹶﻟِﻚ ﻟِﻨﺜﹶﺒﺖ ﺑِﻪِ ﻓﹸﺆﺍﺩﻙ ﻭﺭﺗﻠﹾﻨﺎﻩ ﺗﺮﺗِﻴﻼﹰ ﻭﻟﹶﺎ ﻳﺄﹾﺗﻮﻧﻚ ﺑِﻤﺜﹶﻞٍ ﺇِﻟﱠﺎ ﺟِﺌﹾﻨﺎﻙ ﺑِﺎﻟﹾﺤﻖ
ﻭﺃﹶﺣﺴﻦ ﺗﻔﹾﺴِﲑﺍﹰ﴾]ﺍﻟﻔﺮﻗﺎﻥ [٣٣/٣٢ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺇِﺫﹶﺍ ﺗﻠِﻴﺖ ﻋﻠﹶﻴﻬِ ﻢ ﺁﻳﺎﺗﻪ ﺯﺍﺩﺗﻬﻢ ﺇِﳝﺎﻧﺎﹰ﴾]ﺍﻷﻧﻔﺎﻝ [٢ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﻗﹸﺮﺁﻧﺎﹰ
ﻓﹶﺮﻗﹾﻨﺎﻩ ﻟِﺘﻘﹾﺮﺃﹶﻩ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺱِ ﻋﻠﹶﻰ ﻣﻜﹾﺚٍ ﻭﻧﺰﻟﹾﻨﺎﻩ ﺗﱰِﻳﻼﹰ﴾]ﺍﻹﺳﺮﺍﺀ") .[١٠٦ :ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺣﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊﺎﻟﻴﺔ ﻻ ﺃﻧﻪ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺍﳋﱪﻳﺔ ﻻﺣﺘﻴﺎﺟﻪ ﺇﱃ ﺍﳊﺬﻑ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺑﺘﻌﻤﻴﻢ ﻣﻦ ﺷﻬﺪ[ ﺃﻱ ﻓﺈﻥ ﻟﻔﻆ ½ﻣﻦ¼ ﻳﻌﻢ ﺍﳌﺴﺎﻓﺮ ﻭﻏﲑﻩ ﻭﺍﳌﺮﻳﺾ ﻭﻏﲑﻩ") .ﺻﺎﻭﻱ"( )(٨
ﻗﻮﻟﻪ] :ﻳﺮﻳﺪ ﺍﷲ ﺑﻜﻢ ﺍﻟﻴﺴﺮ ﻭﻻﻳﺮﻳﺪ ﺑﻜﻢ ﺍﻟﻌﺴﺮ[ ﻫﺬﺍ ﺃﺻﻞ ﻟﻘﺎﻋﺪﺓ ﻋﻈﻴﻤﺔ ﻳﺒﲎ ﻋﻠﻴﻬﺎ ﻓﺮﻭﻉ ﻛﺜﲑﺓ ﻭﻫﻲ ﺃﻥ ﺍﳌﺸﻘﺔ ﲡﻠﺐ )(٩
ﺍﻟﺘﻴﺴﲑ ﻭﻫﻲ ﺇﺣﺪﻯ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳋﻤﺲ ﺍﻟﱵ ﻳﺒﲏ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻘﻪ ﻭﲢﺘﻬﺎ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ،ﻗﺎﻋﺪﺓ ﺍﻟﻀﺮﻭﺭﺍﺕ ﺗﺒﻴﺢ ﺍﶈﻈﻮﺭﺍﺕ ﻭﻗﺎﻋﺪﺓ
ﺇﺫﺍ ﺿﺎﻕ ﺍﻷﻣﺮ ﺍﺗﺴﻊ ،ﻭﻣﻦ ﺍﻟﻔﺮﻭﻉ ﻣﺎ ﻻ ﳛﺼﻰ ﻭﺍﻵﻳﺔ ﺃﺻﻞ ﰲ ﲨﻴﻊ ﺫﻟﻚ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﺑﺎﺡ ﻟﻜﻢ ﺍﻟﻔﻄﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺭﺩ ﺍﺳﺘﺪﻻﻝ ﺍﳌﻌﺘﺰﻟﺔ ﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻧﻪ ﻗﺪ ﻳﻘﻊ ﻣﻦ ﺍﻟﻌﺒﺪ ﻣﺎ ﻻ ﻳﺮﻳﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﺫﻟﻚ ﻷﻥ )(١٠
ﺍﳌﺮﻳﺾ ﻭﺍﳌﺴﺎﻓﺮ ﺇﺫﺍ ﺻﺎﻣﺎ ﺣﱴ ﺃﺟﻬﺪﳘﺎ ﺍﻟﺼﻮﻡ ﻓﻘﺪ ﻓﻌﻼ ﺧﻼﻑ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻷﻧﻪ ﺃﺭﺍﺩ ﺍﻟﻴﺴﺮ ﻭﻋﺪﻡ ﺍﻟﺘﻌﺴﺮ ﰲ ﺣﻘﻬﻤﺎ ﻣﻊ
ﺃﻧﻪ ﱂ ﻳﻘﻊ ﻭﻭﺟﻪ ﺍﻟﺪﻓﻊ ﺃﻧﻪ ﺗﻌﺎﱃ ﻣﺎ ﻃﻠﺐ ﻣﻨﺎ ﺍﻟﻴﺴﺮ ﺑﻞ ﺷﺮﻉ ﻭﺃﺑﺎﺡ ﻟﻨﺎ ﺍﻟﻴﺴﺮ ﻓﺎﳌﺮﺍﺩ ﺑﺎﻹﺭﺍﺩﺓ ﺍﻟﺸﺮﻉ ﻭﺍﻹﺑﺎﺣﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰲ ﻣﻌﲎ ﺍﻟﻌﻠﺔ ...ﺇﱁ[ ﺃﻱ ﻓﻬﻮ ﻋﻠﺔ ﻷﻣﺮﻳﻦ ﺍﻷﻭﻝ ﺟﻮﺍﺯ ﺍﻟﻔﻄﺮ ﻟﻠﻤﺮﻳﺾ ﻭﺍﳌﺴﺎﻓﺮ ﺍﻟﺜﺎﱐ ﺍﻟﺘﻮﺳﻌﺔ ﰲ ﺍﻟﻘﻀﺎﺀ ﻓﻠﻢ ﳚﺐ )(١١
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ون اﷲ ﴾ ﻋﻨﺪ إﻛﻤﺎﳍﺎ ﴿ َﻋ ٰ َﻣﺎ َ ٰﺪ ﴾ أرﺷﺪﻛﻢ ﳌﻌﺎﻟﻢ دﻳﻨـﻪ ﴿ َ َ َ ُ ْ
وﻟﻌﻠﻜـﻢ َ ْـﺸ ُ ُ ْ َ ﻟﺘﻜ ُوا َ ﻋﺪة ﺻﻮم رﻣﻀﺎن ﴿ َو ِ ُ َ
أي ّ
)(١
0
ﻗﻮﻟﻪ] :ﻭﺇﺫﺍ ﺳﺄﻟﻚ ﻋﺒﺎﺩﻱ[ ﺍﻵﻳﺔ .ﻓﻴﻪ ﺗﱰﻳﻬﻪ ﺗﻌﺎﱃ ﻋﻦ ﺍﳌﻜﺎﻥ ،ﻭﺃﻭﺭﺩ ﺍﻟﺼﻮﻓﻴﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ½ﺑﺎﺏ ﺍﻷُﻧﺲ¼ ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ )(٣
ﺭﻭﺡ ﺍﻟﻘﺮﺏ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻌﻠﻤﻲ[ ﺇﳕﺎ ﺧﺺ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺍﻟﻌﻠﻢ ﺑﺬﻟﻚ ﻷﻧﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﻹﺣﺎﻃﺔ ﻭﻣﻦ ﻏﻠﺒﺔ ﺭﲪﺘﻪ ﺗﻌﺎﱃ ﺃﻧﻪ ﻭﺻﻒ ﻧﻔﺴﻪ )(٤
ﺑﺎﻟﻘﺮﺏ ﻭﺇﻻ ﻓﻤﻘﺘﻀﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺻﻔﻪ ﺑﺎﻟﺒﻌﺪ ﺃﻳﻀﺎ ﺑﺎﻻﻋﺘﺒﺎﺭ ﺍﳌﺘﻘﺪﻡ ﻓﻠﻮ ﻗﺎﻝ ﻓﺈﱐ ﺑﻌﻴﺪ ﳊﺼﻞ ﺍﻟﻴﺄﺱ ﻣﻦ ﺭﲪﺘﻪ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﺄﺧﺒِﺮﻫﻢ ﺑﺬﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻓﺈﱐ ﻗﺮﻳﺐ¼ ﺟﻮﺍﺏ ½ﺇﺫﺍ¼ ﺃﻱ ﻓﻼ ﺑﺪ ﻣﻦ ﺇﺿﻤﺎﺭ ﻗﻮﻝ ﺑﻌﺪ ﻓﺎﺀ ﺍﳉﺰﺍﺀ ﻷﻥ ﺍﻟﻘﺮﺏ ﻻ )(٥
ﻳﺘﺮﺗﺐ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﺇﳕﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﻹﺧﺒﺎﺭ ﺑﺎﻟﻘﺮﺏ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﺈﻧﺎﻟﺘﻪ ﻣﺎ ﺳﺄﻝ[ ﺃﻱ ﻣﺎ ﱂ ﻳﺴﺄﻝ ﺑﺈﰒ ﺃﻭ ﻗﻄﻴﻌﺔ ﺭِﺣﻢٍ .ﻭﻫﺬﻩ ﺍﻹﺟﺎﺑﺔ ﻭﻋﺪ ﻣﻦ ﺍﷲ ﻋﺰﻭﺟﻞ ﻭﻫﻮ ﻻ ﻳﺘﺨﻠﻒ ﻟﻜﻦ ﻋﻠﻰ )(٦
ﻣﺮﺍﺩﻩ ﺗﻌﺎﱃ ﻻ ﻋﻠﻰ ﻣﺮﺍﺩ ﺍﻟﺪﺍﻋﻲ ﻓﺎﻟﺪﻋﺎﺀ ﻧﺎﻓﻊ ﻭﻻ ﳜﻴﺐ ﻓﺎﻋﻠﻪ ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﺩﻋﻮﺓ ﺍﳌﺴﻠﻢ ﻻ ﺗﺮﺩ ﺇﻻ ﻹﺣﺪﻯ ﺛﻼﺙ ﺇﻣﺎ ﺃﻥ
ﻳﺪﻋﻮ ﺑﺈﰒ ﺃﻭ ﻗﻄﻴﻌﺔ ﺭﺣِﻢٍ ﻭﺇﻣﺎ ﺃﻥ ﻳﺪﺧﺮ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻭﺇﻣﺎ ﺃﻥ ﻳﺼﺮﻑ ﺍﻟﺴﻮﺀ ﻋﻨﻪ ﺑﻘﺪﺭ ﻣﺎ ﺩﻋﺎ¼ )"ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻳﺪﺍﻭﻣﻮﺍ ﻋﻠﻰ ﺍﻹﳝﺎﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳉﻮﺍﺏ ﻋﻤﺎ ﻳﺘﻮﻫﻢ ﻛﻴﻒ ﲨﻊ ﺑﲔ ﺍﻻﺳﺘﺠﺎﺑﺔ ﻭﺍﻹﳝﺎﻥ ﻭﺃﺣﺪﳘﺎ ﻣﻐـﻦ ﻋـﻦ ﺍﻵﺧـﺮ )(٧
ﻓﺈﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﺠﻴﺒﺎ ﻟﻪ ﺗﻌﺎﱃ ﻣﻦ ﻻ ﻳﻜﻮﻥ ﻣﺆﻣﻨﺎ ﻭﻻ ﻣﺆﻣﻨﺎ ﻣﻦ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﺠﻴﺒﺎ ﻭﻗﺪ ﻳﻘﺎﻝ ﺇﻧﻪ ﻣﻦ ﻗﺒﻴﻞ ﺫﻛـﺮ ﺍﳋـﺎﺹ ﺑﻌـﺪ
ﺍﻟﻌﺎﻡ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻓﻀﻠﻪ ﻭﺷﺮﻓﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺍﻹﻓﻀﺎﺀ[ ﻫﻮ ﰲ ﺍﻷﺻﻞ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﻟﺸﻲﺀ ﺣﺎﺋﻞ ﻭﻟﻴﺲ ﻣﺮﺍﺩﺍ ﻫﻨﺎ ﺑﻞ ﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻨﺎ ﺇﻓﻀﺎﺀ ﺧﺎﺹ )(٨
ﺑﺎﳉﻤﺎﻉ ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﲟﻌﲎ ﺍﻹﻓﻀﺎﺀ ﺇﱃ ﻧﺴﺎﺋﻜﻢ ﺑﺎﳉﻤﺎﻉ") .ﺻﺎﻭﻱ"( ﻭﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ½ :ﲟﻌﲎ ﺍﻹﻓﻀﺎﺀ¼ ﺇﱃ
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ﻟﺒﺎس ُ ْ
ﻜﻢ َواَ ﺑﺎﳉﻤﺎع ،ﻧﺰل ﻧﺴﺨﺎ ﳌﺎ ﻛﺎن ﰲ ﺻﺪر اﻹﺳﻼم ﻋ ﲢﺮﳝﻪ وﲢﺮﻳﻢ اﻷﻛﻞ واﻟﺸﺮب ﺑﻌﺪ اﻟﻌﺸﺎء ﴿ ُﻦ ِ َ ٌ
)(١
ـﺎﻧﻮن ﴾ ﲣﻮﻧـﻮن ﻟﺒـﺎس ﻟ ُــﻦ ﴾ ﻛﻨﺎﻳــﺔ ﻋـﻦ ﺗﻌﺎﻧﻘﻬﻤــﺎ أو اﺣﺘﻴــﺎج ﻛـﻞ ﻣﻨﻬﻤــﺎ إﱃ ﺻـﺎﺣﺒﻪ ﴿ َﻋﻠ ِـ َـﻢ اﷲُ َاﻧﻜُـ ْـﻢ ُﻛﻨْـ ُ ْ
ـﺘﻢ َ ْ َ
ﺗﺨﺘـ ُ ْ َ َِ ٌ
)(٣ )(٢
وﻋﻔﺎ َ ْ ُ ْ
ﻋﻨﻜﻢۚ َ ْ ٔ ٰ َ
ﻓﺎﻟـﻦ﴾) (٦إذ أﺣﻞ ﻟﻜﻢ ......................................................... ﻗﺒﻞ ﺗﻮﺑﺘﻜﻢ)َ َ َ ﴿ (٥
ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﺮﻓﺚ ﻳﺘﻌﺪﻯ ﺑﺎﻟﺒﺎﺀ ﺩﻭﻥ ½ﺇﱃ¼ ،ﻳﻘﺎﻝ ﺭﻓﺚ ﺑﻜﺬﺍ ،ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﻟﺮﻓﺚ ﻣﺘﻀﻤﻦ ﻣﻌﲎ ﺍﻹﻓﻀﺎﺀ
ﻭﻫﻮ ﻳﺘﻌﺪﻯ ﺑـ½ﺇﱃ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﺰﻝ ﻧﺴﺨﺎ ...ﺇﱁ[ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺇﺫﺍ ﺃﻣﺴﻰ ﰲ ﺭﻣﻀﺎﻥ ﺣﻞ ﻟﻪ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﳉﻤﺎﻉ ﺇﱃ ﺃﻥ )(١
ﻳﺼﻠﻲ ﺍﻟﻌﺸﺎﺀ ﺍﻷﺧﲑﺓ ﺃﻭ ﻳﺮﻗﺪ ﻓﺈﺫﺍ ﺻﻼﻫﺎ ﺃﻭ ﺭﻗﺪ ﻭﱂ ﻳﻔﻄﺮ ﺣﺮﻡ ﻋﻠﻴﻪ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺍﻟﻘﺎﺑﻠﺔ ﰒ ﺃﻥ ﻋﻤﺮ ﺑﻦ
ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﺍﻗﻊ ﺃﻫﻠﻪ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ ﺍﻷﺧﲑﺓ ﻓﻠﻤﺎ ﺍﻏﺘﺴﻞ ﺃﺧﺬ ﻳﺒﻜﻰ ﻭﻳﻠﻮﻡ ﻧﻔﺴﻪ ﻓﺄﺗﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﻳﺎﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺇﱐ ﺍﻋﺘﺬﺭ ﺇﱃ ﺍﷲ ﻭﺇﻟﻴﻚ ﻣﻦ ﻧﻔﺴﻲ ﻫﺬﻩ ﺍﳋﺎﻃﺌﺔ ﺇﱐ ﺭﺟﻌﺖ ﺇﱃ ﺃﻫﻠﻲ
ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﻓﻮﺟﺪﺕ ﺭﺍﺋﺤﺔ ﻃﻴﺒﺔ ﻓﺴﻮﻟﺖ ﱄ ﻧﻔﺴﻲ ﻓﺠﺎﻣﻌﺖ ﺃﻫﻠﻲ ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﻣﺎ ﻛﻨﺖ ﺟﺪﻳﺮﺍ ﺑﺬﻟﻚ ﻳﺎ
ﻋﻤﺮ¼ ﻓﻘﺎﻡ ﺭﺟﺎﻝ ﻓﺎﻋﺘﺮﻓﻮﺍ ﲟﺜﻠﻪ ،ﻓﱰﻟﺖ ﺍﻵﻳﺔ ﻭﺻﺎﺭﺕ ﺯﻟﺘﻪ ﺳﺒﺒﺎ ﻟﻠﺮﲪﺔ ﰲ ﲨﻴﻊ ﺍﻷﻣﺔ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
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ﻗﻮﻟﻪ] :ﻛﻨﺎﻳﺔ ﻋﻦ ﺗﻌﺎﻧﻘﻬﻤﺎ[ ﺃﻱ ﻓﺎﻟﺘﺸﺒﻴﻪ ﻣﻦ ﺣﻴﺚ ﺍﻻﻋﺘﻨﺎﻕ ﻓﻜﻤﺎ ﺃﻥ ﺍﻟﻠﺒﺎﺱ ﻳﺴﻠﻚ ﰲ ﺍﻟﻌﻨﻖ ﻛﺬﻟﻚ ﺍﳌﺮﺃﺓ ﺗﺴﻠﻚ ﰲ ﻋﻨﻖ )(٢
ﺍﻟﺮﺟﻞ ﻭﺍﻟﺮﺟﻞ ﻳﺴﻠﻚ ﰲ ﻋﻨﻘﻬﺎ ﻭﻳﺼﺢ ﺃﻥ ﺍﻟﺘﺸﺒﻴﻪ ﻣﻦ ﺣﻴﺚ ﺍﻟﺴﺘﺮ ﻓﺎﳌﺮﺃﺓ ﺗﺴﺘﺮ ﺍﻟﺮﺟﻞ ﻭﺍﻟﺮﺟﻞ ﻳﺴﺘﺮﻫﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﻣِﻦ
ﺁﻳﺎِﺗﻪِ ﺃﹶﻥﹾ ﺧﻠﹶﻖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺃﹶﺯﻭﺍﺟﺎﹰ ﻟﱢﺘﺴﻜﹸﻨﻮﺍ ﺇِﻟﹶﻴﻬﺎ ﻭﺟﻌﻞﹶ ﺑﻴﻨﻜﹸﻢ ﻣﻮﺩﺓﹰ ﻭﺭﺣﻤﺔﹰ﴾]ﺍﻟﺮﻭﻡ [٢١ :ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ½ :ﺃﻭ
ﺍﺣﺘﻴﺎﺝ ﻛﻞ ﻣﻨﻬﻤﺎ ﺇﱃ ﺻﺎﺣﺒﻪ¼ ،ﻭﺍﳊﻜﻤﺔ ﰲ ﺗﻘﺪﱘ ﻗﻮﻟﻪ﴿ :ﻫﻦ ﻟِﺒﺎﺱ ﻟﱠﻜﹸﻢ]﴾ﺍﻟﺒﻘﺮﺓ [١٨٧ :ﺃﻥ ﻃﻠﺐ ﺍﳌﻮﺍﻗﻌﺔ ﻏﺎﻟﺒﺎ ﻳﻜﻮﻥ
ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﺮﺟﻞ ﺇﻟﻴﻬﺎ ﺃﻛﺜﺮ ﳌﺎ ﰲ ﺍﳊﺪﻳﺚ½ :ﻻ ﺧﲑ ﰲ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﺻﱪ ﻋﻨﻬﻦ ﻳﻐﻠﺒﻦ ﻛﺮﳝﺎ ﻭﻳﻐﻠﺒﻬﻦ ﻟﺌﻴﻢ ﻓﺄﺣﺐ ﺃﻥ ﺃﻛﻮﻥ
ﻛﺮﳝﺎ ﻣﻐﻠﻮﺑﺎ ﻭﻻ ﺃﺣﺐ ﺃﻥ ﺃﻛﻮﻥ ﻟﺌﻴﻤﺎ ﻏﺎﻟﺒﺎ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﲣﻮﻧﻮﻥ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻻﻓﺘﻌﺎﻝ ﲟﻌﲎ ﺍﺮﺩ ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻﺯﻡ ﻭﻫﺎﻫﻨﺎ ﺗﻌﺪﻯ ﺇﱃ ½ﺃﻧﻔﺴﻜﻢ¼ ﻭﺇﳕـﺎ ﺍﺧـﺘﲑ ﺍﻻﻓﺘﻌـﺎﻝ )(٣
ﰲ ﺍﻟﻨﻈﻢ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﳋﻴﺎﻧﺔ ﻷﻥ ﺍﻻﺧﺘﻴﺎﻥ ﺃﺑﻠﻎ ﻣﻦ ﺍﳋﻴﺎﻧﺔ ﻛﺎﻻﻛﺘﺴﺎﺏ ﻣﻦ ﺍﻟﻜﺴﺐ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺎﳉﻤﺎﻉ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳋﻴﺎﻧﺔ ﻫﺎﻫﻨﺎ ﺍﳋﻴﺎﻧﺔ ﺍﳋﺎﺻﺔ ﺑﺎﳉﻤﺎﻉ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻗﺒِﻞ ﺗﻮﺑﺘﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﺇﺫﺍ ﺃﺳﻨﺪﺕ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻛﺎﻧﺖ ﻋﺒﺎﺭﺓ ﻋﻦ ﻗﺒﻮﳍﺎ ﻭﻟـﺬﺍ ﻋـﺪﻳﺖ ﺑــ½ﻋﻠـﻰ¼ ﻭﺇﻻ ﻓﺄﺻـﻠﻬﺎ )(٥
ﺍﻟﺮﺟﻮﻉ ﻋﻦ ﺍﻟﺬﻧﺐ ﻭﻫﻮ ﻣﺤﺎﻝ ﰲ ﺣﻘﻪ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺎﻵﻥ[ ﺇﻥ ﻗﻠﺖ ﺇﻧﻪ ﻇﺮﻑ ﻟﻠﺰﻣﺎﻥ ﺍﳊﺎﺿﺮ ﻭﻗﻮﻟﻪ½ :ﺑﺎﺷﺮﻭﻫﻦ¼ ﻣﺴﺘﻘﺒﻞ ﻓﺤﻴﻨﺌﺬ ﻻ ﳛﺴﻦ ﺫﻟﻚ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ )(٦
ﺍﻟﺮﲪﺔ ﻟﺪﻓﻊ ﺫﻟﻚ ﺣﻴﺚ ﺣﻮﻝ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻘﻮﻟﻪ½ :ﺇﺫﺍ ﺃﺣﻞﹼ ﻟﻜﻢ¼ ﻓﻤﺘﻌﻠﻖ ﺍﻟﻈﺮﻑ ﺍﳊﻞ ﻻ ﺍﳌﺒﺎﺷﺮﺓ ﻓﺎﳌﻌﲎ ﺣﺼﻞ ﻟﻜﻢ ﺍﻟﺘﺤﻠﻴﻞ
ﺍﻵﻥ ﻓﺤﻴﻨﺌﺬ ﺑﺎﺷﺮﻭﻫﻦ ﻓﻴﻤﺎ ﻳﺴﺘﻘﺒﻞ") .ﺻﺎﻭﻱ"(
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ﻗﺪره ﻣﻦ اﻟﻮﻟـﺪ ﴿ َو ُ ُ ْ
ﻠﻮا َﻜﻢ ﴾ أي أﺑﺎﺣﻪ ﻣﻦ اﳉﻤﺎع أو ّ ﻛﺘﺐ اﷲُ ُ ْ واﺑﺘﻐﻮا ﴾ اﻃﻠﺒﻮا ﴿ َﻣﺎ َ َ َ
﴿ َﺑﺎ ِ ُ ْو ُﻦ ﴾ ﺟﺎﻣﻌﻮﻫﻦ ْ ُ َ ْ َ ﴿ .
)(٢ )(١
ﻧـــــــــــــــــ
اﻷﺑﻴﺾ ،وﺑﻴﺎن اﻷﺳﻮد ﳏﺬوف) (٥أي ﻣﻦ اﻟﻠﻴﻞ ،ﺷﺒﻪ) (٦ﻣﺎ ﻳﺒﺪو ﻣﻦ اﻟﺒﻴﺎض وﻣﺎ ﳝﺘﺪ ﻣﻌﻪ ﻣﻦ اﻟﻐﺒﺶ) (٧ﲞﻴﻄﲔ أﺑﻴﺾ
ﻧـــــــ ﺍﻟﻐﻠﺲ
ﻗﻮﻟﻪ] :ﺟﺎﻣﻌﻮﻫﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺒﺎﺷﺮﺓ ﻫﺎﻫﻨﺎ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳉﻤﺎﻉ ﻭﺇﻻ ﻓﺄﺻﻞ ﺍﳌﺒﺎﺷﺮﺓ ﺇﻟﺼﺎﻕ ﺍﻟﺒﺸﺮﺓ ﺑﺎﻟﺒﺸﺮﺓ ﻭﻛـﺎﻥ ﺫﻟـﻚ )(١
ﺟﺎﺋﺰﺍ ﻗﺒﻞ ﺃﻳﻀﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﺑﺎﺣﻪ ﻣﻦ ﺍﳉﻤﺎﻉ[ ﺃﻱ ﰲ ﺍﻟﻨﺴﺎﺀ ﺍﳊﻼﺋﻞ ﻭﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺼِﺪ ﲜﻤﺎﻋﻪ ﺍﻟﻌﻔﺔ ﺑﺎﳊﻼﻝ ﻋﻦ ﺍﳊﺮﺍﻡ )(٢
ﻟﻪ ﻭﳍﺎ ﺃﻭ ﺭﺟﺎﺀ ﺍﻟﻨﺴﻞ ﻟﺘﻜﺜﲑ ﺍﻷﻣﺔ ﻓﻔﻲ ﺍﳊﺪﻳﺚ½ :ﺗﻨﺎﻛﺤﻮﺍ ﺗﻨﺎﺳﻠﻮﺍ ﻓﺈﱐ ﻣﺒﺎﻩٍ ﺑﻜﻢ ﺍﻷﻣﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﻛﻠﻮﺍ ﻭﺍﺷﺮﺑﻮﺍ[ ﻧﺰﻟﺖ ﰲ ﺻﺮﻣﺔ ﺑﻦ ﻗﻴﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻛﺎﻥ ﻋﺎﻣﻼ ﰲ ﺃﺭﺽ ﻟﻪ ﻭﻫﻮ ﺻﺎﺋﻢ ﻓﺤﲔ ﺟﺎﺀ ﺍﳌﺴﺎﺀ )(٣
ﺭﺟﻊ ﻷﻫﻠﻪ ﻓﻠﻢ ﳚﺪ ﻃﻌﺎﻣﺎ ﻓﻐﻠﺒﺘﻪ ﻋﻴﻨﺎﻩ ﻣﻦ ﺍﻟﺘﻌﺐ ﻓﻠﻤﺎ ﺣﻀﺮ ﺍﻟﻄﻌﺎﻡ ﺍﺳﺘﻴﻘﻆ ﻓﻜﺮﻩ ﺃﻥ ﻳﺄﻛﻞ ﺧﻮﻓﺎ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﺒﺎﺕ
ﻃﺎﻭﻳﺎ ﻓﻤﺎ ﺍﻧﺘﺼﻒ ﺍﻟﻨﻬﺎﺭ ﺣﱴ ﻏﺸﻲ ﻋﻠﻴﻪ ﻓﻠﻤﺎ ﺃﻓﺎﻕ ﺃﺧﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻟﻚ ﻓﱰﻟﺖ ﺍﻵﻳﺔ") .ﺻﺎﻭﻱ"،
"ﲨﻞ"" ،ﺧﺎﺯﻥ"(
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ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﺼﺎﺩﻕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﻜﺎﺫﺏ ﳌﺎ ﺛﺒﺖ ﺑﺎﻷﺣﺎﺩﻳﺚ ﺍﻟﺼﺤﻴﺤﺔ ﺃﻥ ﺍﻟﻐﺎﻳﺔ ﻫﻲ ﺍﻟﺼﺒﺢ ﺍﻟﺼﺎﺩﻕ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻭﺑﻴﺎﻥ ﺍﻷﺳﻮﺩ ﳏﺬﻭﻑ[ ﺃﻱ ﻭﺍﻛﺘﻔﻰ ﻋﻨﻪ ﺑﺎﳌﺬﻛﻮﺭ ﻭﱂ ﻳﻌﻜﺲ ﻷﻥ ﻏﺎﻟﺐ ﺃﺣﻜﺎﻡ ﺍﻟﺼﻮﻡ ﻣﺮﺑﻮﻃﺔ ﺑﺎﻟﻔﺠﺮ ﻻ ﺑﺎﻟﻠﻴﻞ. )(٥
)"ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺷﺒﻪ ﻣﺎ ﻳﺒﺪﻭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻮﺍﻗﻊ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﺸﺒﻴﻪ ﻟﺬﻛﺮ ﺍﻟﻄﺮﻓﲔ ﻻ ﺍﺳﺘﻌﺎﺭﺓ ﻷـﺎ ﻻ ﻳـﺬﻛﺮ ﻓﻴﻬـﺎ )(٦
ﺍﳌﺸﺒﻪ ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﻫﺎﻫﻨﺎ ﺑﻘﻮﻟﻪ ﻣﻦ ﺍﻟﻔﺠﺮ ﻓﻜﺎﻥ ﻣﻦ ﺑﺎﺏ ½ﺯﻳﺪ ﺃﺳﺪ¼ ﻭﻻ ﳚﺐ ﰲ ﺍﻟﺘﺸﺒﻴﻪ ﺫﻛﺮ ﺍﻟﻄﺮﻓﲔ ﺻﺮﳛﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻐﺒﺶ[ ﺃﻱ ﻇﻠﻤﺔ ﺍﻟﻠﻴﻞ") .ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ ] :ﺃﺑﻴﺾ ﻭﺃﺳﻮﺩ [ ﻟﻒ ﻭﻧﺸﺮ ﻣﺮﺗﺐ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻫﻨﺎ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺼﻮﺭﺓ ﻭﺍﳍﻴﺌﺔ ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﺧﻴﻂ ﺃﺑﻴﺾ ﻭﻻ )(٨
ﺃﺳﻮﺩ " ) .ﺻﺎﻭﻱ "(
ﻗﻮﻟﻪ] :ﺑﻐﺮﻭﺏ ﺍﻟﺸﻤﺲ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻐﺎﻳﺔ ﻏﲑ ﺩﺍﺧﻠﺔ ﰲ ﺍﳌﻐﻴﺎ ﻭ½ﺇﱃ¼ ﺇﺫﺍ ﻛﺎﻥ ﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﻏﲑ ﺟﻨﺲ ﻣﺎ ﻗﺒﻠﻬﺎ ﱂ )(٩
ﻳﺪﺧﻞ ﻓﻴﻪ ﻭﺍﻵﻳﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﻷﻥ ﺍﻟﻠﻴﻞ ﻟﻴﺲ ﻣﻦ ﺟﻨﺲ ﺍﻟﻨﻬﺎﺭ] .ﻓﺎﺋﺪﺓ[ ﻭﺑﺈﺧﺮﺍﺝ ﺍﻟﻠﻴﻞ ﻋﻨﻪ ﻧﻔﻲ ﺍﻟﺼﻮﻡ ﺍﻟﻮﺻﺎﻝ ﺃﻱ ﻷﻧﻪ
ﺗﻌﺎﱃ ﺟﻌﻞ ﺍﻟﻠﻴﻞ ﻏﺎﻳﺔ ﻟﻠﺼﻮﻡ ﻭﻏﺎﻳﺔ ﺍﻟﺸﻲﺀ ﻣﻨﺘﻬﺎﻩ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﳜﺎﻟﻒ ﻣﺎ ﻗﺒﻠﻬﺎ ﻭﺃﻣﺎ ﺣﺮﻣﺔ ﻋﺪﻡ ﲣﻠﻞ ﺍﻹﻓﻄﺎﺭ ﺑﲔ ﻳﻮﻣﲔ
ﻓﺒﺎﻟﺴﻨﺔ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"( ]ﻣﺴﺎﺋﻞ[ ﻭﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﹸﺛﻢ ﺃﹶﺗِﻤﻮﺍﹾ ﺍﻟﺼﻴﺎﻡِ ﺇﻟﹶﻰ ﺍﻟﱠﻠﻴﻞِ﴾]ﺍﻟﺒﻘﺮﺓ [١٨٧ :ﺃﻱ ﺍﻟﻜﻒ ﻋﻦ ﻫﺬﻩ
ﺍﻷﺷﻴﺎﺀ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻨﻴﺔ ﺑﺎﻟﻨﻬﺎﺭ ﰲ ﺻﻮﻡ ﺭﻣﻀﺎﻥ ﻭﻋﻠﻰ ﺟﻮﺍﺯ ﺗﺄﺧﲑ ﺍﻟﻐﺴﻞ ﺇﱃ ﺍﻟﻔﺠﺮ ﻭﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻮﺻﺎﻝ ﻭﻋﻠﻰ ﻭﺟﻮﺏ
ﺍﻟﻜﻔﺎﺭﺓ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﻋﻠﻰ ﺃﻥ ﺍﳉﻨﺎﺑﺔ ﻻ ﺗﻨﺎﰲ ﺍﻟﺼﻮﻡ") .ﻣﺪﺍﺭﻙ"(
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اﻟﻤﺴﺠﺪِ ﴾ ﻣﺘﻌﻠﻖ ﺑﻌﺎﻛﻔﻮن ،ﻲ ِﻔﻮن ﴾ ﻣﻘﻴﻤﻮن ﺑﻨﻴﺔ اﻻﻋﺘﻜﺎف ﴿ ِ ْ َ ٰ ِ
)(٢
وﻻ ُ َﺗﺒﺎ ِ ُ ْو ُﻦ ﴾ أي ﻧﺴﺎءﻛﻢ ﴿ َ َوا ٰﻋﻜ ُ ْ َ
)(١
﴿ََ
=ﻻ ﺑﻘﻮﻟﻪ ﻭﻻ ﺗﺒﺎﺷﺮﻭﻫﻦ.
ﺣـﺪودُ اﷲِ﴾ ﺣـﺪﻫﺎ ﻟﻌﺒـﺎده ﻟﻴﻘﻔـﻮا ﳌﻦ ﻛﺎن ﳜﺮج وﻫﻮ ﻣﻌﺘﻜﻒ ﻓﻴﺠـﺎﻣﻊ اﻣﺮأﺗـﻪ وﻳﻌـﻮد ﴿ ِ ْ
ﺗﻠـ َ ﴾ اﻷﺣﻜـﺎم اﳌـﺬﻛﻮرة ﴿ ُ ُ ْ
)(٣
١٢ﻙ
ﻓﻼ َ ْ َ ُ ْﺑﻮ َﺎ ﴾ أﺑﻠﻎ) (٤ﻣﻦ ½ﻻ ﺗﻌﺘﺪوﻫﺎ¼ اﳌﻌﱪ ﺑﻪ ﰲ آﻳﺔ أﺧﺮى ﴿ َﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤﺎ ﺑﲔ ﻟﻜﻢ ﻣﺎ ذﻛﺮ ﴿ ُ َﻳﺒ ُ اﷲُ ٰﻳﺘ ِ ٖ ﻋﻨﺪﻫﺎ ﴿ َ َ
ﺑﺎﻟﺒﺎﻃﻞ ﴾) (٦اﳊﺮامﻨﻜﻢ﴾أي ﻻ ﻳﺄﻛﻞ ﺑﻌﻀﻜﻢ ﻣﺎل ﺑﻌﺾ ﴿ ِ ْ َ ِ ِ َﻜﻢ ﺑَ ْ َ ُ ْ
اﻣﻮا ُ ْ
وﻻ َﺗﺎْ ُ ُﻠﻮا َ ْ َ ﻟﻠﻨﺎس َ َﻟﻌﻠ ُ ْﻢ َ ُ ْ َ
ﻳﺘﻘﻮن ﴿ ﴾ ﴾۱۸۷ﳏﺎرﻣﻪَ َ ﴿ . ِ ِ
)(٥
ﲝﺬﻑ ﺍﳌﻀﺎﻑ١٢ .ﻙ
اﻟﺤ ﺎم ِ ِ َﻟﺘﺎْ ُ ُ ْ
ﺗﺪﻟﻮا ﴾ ﺗﻠﻘﻮا ﴿ ﺑ ِ َ ۤﺎ﴾ أي ﲝﻜﻮﻣﺘﻬﺎ أو ﺑﺎﻷﻣﻮال رﺷﻮة ﴿ َِاﻟـﻲ ْ ُﺷﺮﻋﺎ ﻛﺎﻟﺴ ِﺮﻗﺔ واﻟﻐﺼﺐ ﴿ َو ﴾ ﻻ ﴿ ُ ْ ُ ْ
? )(٨
ﻠﻮا ﴾ )(٧
ﺃﻱ ﺑﺎﻟﺮﻓﻊ ﺇﱃ ﺍﳊﻜﺎﻡ١٢ .ﻛﻤﺎﻟﲔ
َﻤـﻮن ﴿ ﴾﴾۱۸۸أﻧﻜـﻢ ﻣﺒﻄﻠـﻮن .
)(١٠ ْ
ﺑـﺎﻻﺛﻢ َواَ َ ْﻌﻠ ُ ْ َ
اﻟﻨـﺎس ﴾ ﻣﺘﻠﺒـﺴﲔ ﴿ ِ ْ ِ ِ
)(٩
ِ اﻣـﻮا ِل ﺑﺎﻟﺘﺤﺎﻛﻢ ﴿ َ ِ ْ ًﻘﺎ ﴾ ﻃﺎﺋﻔـﺔ ﴿ ْ
ﻣﻦ َ ْ َ
? ﻉ
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﺒﺎﺷﺮﻭﻫﻦ[ ﺃﻱ ﻣﻄﻠﻘﺎ ﻟﻴﻼ ﻛﺎﻥ ﺃﻭ ﺎﺭﺍ ﻭﻟﻴﺲ ﻛﺎﻟﺼﻴﺎﻡ") .ﺻﺎﻭﻱ"( )(١
ﻗﻮﻟﻪ] :ﺑﻨﻴﺔ ﺍﻻﻋﺘﻜﺎﻑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺍﳌﻌﲎ ﺍﻟـﺸﺮﻋﻲ ﻻ ﺍﻟﻠﻐـﻮﻱ؛ ﻷﻥ ﺍﻟﻨـﻬﻲ ﻋـﻦ ﺍﳉﻤـﺎﻉ ﺍﳌـﺸﺮﻭﻉ ﻷﺟـﻞ )(٢
ﻛﻮﻥ ﺫﻟﻚ ﺍﻟﻠﺒﺚ ﻷﺟﻞ ﻧﻴﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻗﺼﺪ ﺍﻟﻘﺮﺑﺔ ﻻ ﻣﻄﻠﻘﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻷﺣﻜﺎﻡ ﺍﳌﺬﻛﻮﺭﺓ[ ﺃﻱ ﻣﻦ ﺃﻭﻝ ﺁﻳﺔ ﺍﻟﺼﻴﺎﻡ ﺇﱃ ﻫﻨﺎ ﻭﺍﺳﺘﺸﻜﻞ ﺫﻟﻚ ﺑﺄﻥ ﺍﳊﺪ ﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻻﹶ ﺗﺒﺎﺷِﺮﻭﻫﻦ﴾ )(٣
]ﺍﻟﺒﻘﺮﺓ [١٨٧ :ﺍﻵﻳﺔ ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮﻧﺎ ﺑﺎﻟﺼﻮﻡ ﺑﻘﻮﻟﻪ﴿ :ﻛﹸﺘِﺐ ﻋﻠﹶﻴﻜﹸﻢ ﺍﻟﺼﻴﺎﻡ]﴾ﺍﻟﺒﻘﺮﺓ [١٨٣ :ﻭﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻣﻨﻬﻲ
0
0
ﻋﻦ ﺿﺪﻩ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﺑﻠﻎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺇﺷﻜﺎﻟﲔ ﺍﻷﻭﻝ ﺃﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺍﳌﺬﻛﻮﺭ ﻓﻴﻤﺎ ﺳﺒﻖ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﺑﻌﻀﻬﺎ ﻭﺍﺟﺐ ﻭﺑﻌـﻀﻬﺎ ﻣﺒـﺎﺡ )(٤
ﻭﺑﻌﻀﻬﺎ ﳏﺮﻡ ﻓﻜﻴﻒ ﻳﺼﺢ ﰲ ﺍﻟﻜﻞ ½ﻓﻼ ﺗﻘﺮﺑﻮﻫﺎ¼ ،ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﻭﻗﻊ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ﺗﻠﻚ ﺣﺪﻭﺩ ﺍﷲ ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ ﻓﻜﻴﻒ ﺍﳉﻤـﻊ
ﺑﻴﻨﻬﻤﺎ ،ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻧﻪ ﺗﻌﺎﱃ ﳌﺎ ﺷﺒﻪ ﺍﻷﺣﻜﺎﻡ ﺑﺎﳊﺪﻭﺩ ﺍﳊﺎﺟﺰﺓ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻓـﺈﻥ ﻣـﻦ ﻋﻤـﻞ ـﺎ ﻛـﺎﻥ ﰲ ﺣﻴـﺰ
ﺍﳊﻖ ﻭﻣﻦ ﺧﺎﻟﻔﻬﺎ ﻭﻗﻊ ﰲ ﺍﻟﺒﺎﻃﻞ ،ﻭﻰ ﻋﻦ ﻗﺮﺑﺎﺎ ﻛﻴﻼ ﻳﺪﺍﱐ ﺍﻟﺒﺎﻃﻞ ﻓﺎﻟﻨﻬﻲ ﻋﻦ ﻗﺮﺏ ﺍﳊﺪﻭﺩ ﺍﻟﱵ ﻫﻲ ﺍﻷﺣﻜﺎﻡ ﻛﻨﺎﻳـﺔ ﻋـﻦ
ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺮﺏ ﺍﻟﺒﺎﻃﻞ ﻟﻜﻮﻥ ﺍﻷﻭﻝ ﻻﺯﻣﺎ ﻟﻠﺜﺎﱐ ﻓﻴﺼﺢ ﰲ ﺍﻟﻜﻞ ﻭﻫﻮ ﺃﺑﻠﻎ ﻣﻦ ½ﻻ ﺗﻌﺘﺪﻭﻫﺎ¼ ﻷﻧﻪ ﻲ ﻋﻦ ﻗﺮﺏ ﺍﻟﺒﺎﻃﻞ ﺑﻄﺮﻳـﻖ
ﺍﻟﻜﻨﺎﻳﺔ ﺍﻟﱵ ﻫﻲ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﺼﺮﻳﺢ ﻭﺫﻟﻚ ﻲ ﻋﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺒﺎﻃﻞ ﻓﺤﺼﻞ ﺍﳉﻤﻊ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻻ ﻳﺄﻛﻞ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﻣﻘﺎﺑﻠﺔ ﺍﳉﻤﻊ ﺑﺎﳉﻤﻊ ﻛﻤﺎ ﰲ ½ﺍﺭﻛﺒﻮﺍ ﺩﻭﺍﺑﻜﻢ¼ ﺑﻞ ﻲ ﻛﻞ ﻋﻦ ﺃﻛﻞ ﻣﺎﻝ ﺍﻵﺧﺮ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻭﻻﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ﺑﻴﻨﻜﻢ ﺑﺎﻟﺒﺎﻃﻞ[ ﻓﻴﻪ ﲢﺮﱘ ﺍﻟﺮﺷﻮﺓ ﻛﻤﺎ ﻓﺴﺮ ﺎ ﻗﻮﻡ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﺪﻟﻮﺍ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ½ﺗﺪﻟﻮﺍ¼ ﳎﺰﻭﻡ ﻋﻄﻔﺎ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻭﻳﺆﻳﺪﻩ ﻗﺮﺍﺀﺓ ﺃﰊ ﻭﻻ ﺗﺪﻟﻮﺍ ﺑﺈﻋﺎﺩﺓ ½ﻻ¼ ﺍﻟﻨﺎﻫﻴﺔ") .ﻛﺮﺧﻲ"( )(٧
ﻗﻮﻟﻪ] :ﺃﻱ ﲝﻜﻮﻣﺘﻬﺎ[ ﻓﺎﻵﻳﺔ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﻭﺍﻹﻟﻘﺎﺀ ﺍﻹﺳﺮﺍﻉ ﺃﻱ ﻻ ﺗﺴﺮﻋﻮﺍ ﺑﺎﳋﺼﻮﻣﺔ ﻋﻠﻰ ﺍﻷﻣﻮﺍﻝ ﺇﱃ ﺍﳊﻜﺎﻡ )(٨
ﻟﻴﻌﻴﻨﻮﻛﻢ ﻋﻠﻰ ﺇﺑﻄﺎﻝ ﺣﻖ ﺃﻭ ﲢﻘﻴﻖ ﺑﺎﻃﻞ ﻭﺃﻣﺎ ﺍﻹﺳﺮﺍﻉ ﺎ ﻟﺘﺤﻘﻴﻖ ﺍﳊﻖ ﻓﻠﻴﺲ ﻣﺬﻣﻮﻣﺎ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻣﺘﻠﺒﺴﲔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞ ﺗﺄﻛﻠﻮﺍ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﺃﻧﻜﻢ ﻣﺒﻄﻠﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ½ﺗﻌﻠﻤﻮﻥ¼") .ﺻﺎﻭﻱ"( )(١٠
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ﻋﻦ ْاﻻ َ ِﻠﺔِ ﴾) (١ﲨﻊ ﻫﻼل ،ﻟ ِﻢ ﺗﺒﺪو دﻗﻴﻘﺔ ﺛﻢ ﺗﺰﻳﺪ ﺣـﱴ ﲤﺘﻠـﺊ ﻧـﻮرا ﺛـﻢ ﺗﻌـﻮد ﻛﻤـﺎ ﺑـﺪت وﻻ ﴿ َ ْ َٔ ُ ْ
ﺴـﻠﻮﻧ َ َ ﴾ ﻳﺎ ﳏﻤﺪ ﴿ َ ِ
ﺻﻴﻐﺔ ﺁﻟﺔ ﺃﻱ ﻣﺎ ﻳﻌﺮﻑ ﺑﻪ ﺍﻟﻮﻗﺖ١٢ .ﻙ
ﻟﻠﻨﺎس﴾) (٣ﻳﻌﻠﻤﻮن ﺑﻬﺎ) (٤أوﻗﺎت ﻣﻮاﻗﻴﺖ ﴾ ﲨﻊ ﻣﻴﻘﺎت ﴿ ِ ِ ﺗﻜﻮن ﻋ ﺣﺎﻟﺔ واﺣﺪة ﻛﺎﻟﺸﻤﺲ ﴿ ُ ْ
ﻗﻞ ﴾ ﳍﻢ ﴿ ِـَﻲ َ َ ِ ْ ُ
? )(٢
ﻴﻮت ِ ْ
ﻣﻦ ُﻇ ُ ْﻮرِ َﺎ ﴾ .................................. ﺑﺎن َ ْ ُ
ﺗﺎﺗﻮا ْاﻟ ُ ُ ْ َ وﻟﻴﺲ اﻟْ ِ ِ َ ْ
)(٧
اﺳﺘﻤﺮت ﻋ ﺣﺎﻟﺔ ﻟﻢ ﻳﻌﺮف ذﻟﻚ ﴿ َ َ ْ َ
ﻗﻮﻟﻪ] :ﻋﻦ ﺍﻷﻫﻠﺔ[ ﺃﻱ ﻋﻦ ﻓﺎﺋﺪﺓ ﺍﺧﺘﻼﻓﻬﺎ ﻷﻥ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺫﺍﺎ ﻏﲑ ﻣﻔﻴﺪ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﰲ ﺍﻟﺘﻘﺮﻳﺮ") .ﻛﺮﺧﻲ"( )(١
ﻗﻮﻟﻪ﴿] :ﻗﻞ ﻫﻲ ﻣﻮﺍﻗﻴﺖ﴾[ ﺣﺎﺻﻞ ﺍﳋﻄﺎﺏ ﺃﻥ ﺍﳍﻼﻝ ﻳﺒﺪﻭ ﺩﺍﺋﻤﺎ ﻭﻳﻈﻬﺮ ﻟﻜﻢ ﻋﻠﻰ ﺣﺴﺐ ﻣﺼﻠﺤﺘﻜﻢ ﻟﻘﺮﺑﻪ ﻭﺑﻌﺪﻩ ﻣﻦ )(٢
ﺍﻟﺸﻤﺲ ﻛﻤﺎ ﺑﲔ ﰲ ﻓﻦ ﺍﳍﻴﺌﺔ .ﺇﻥ ﻗﻠﺖ ﳌﺎ ﻛﺎﻧﺖ ﺍﻷﻫﻠﺔ ﻣﻮﺍﻗﻴﺖ ﻳﻮﻗﺖ ﺎ ﺍﻟﻨﺎﺱ ﻋﺎﻣﺔ ﻣﺼﺎﳊﻬﻢ ﻋﻠﻢ ﻣﻨﻪ ﻛﻮﺎ ﻣﻴﻘﺎﺗﺎ
ﻟﻠﺤﺞ ﻷﻧﻪ ﻣﻦ ﲨﻠﺔ ﺍﳌﺼﺎﱀ ﺍﳌﺘﻮﻗﻔﺔ ﻋﻠﻰ ﺍﻟﻮﻗﺖ ﻓﻠﻢ ﺧﺼﻪ ﺑﺎﻟﺬﻛﺮ ﻓﺎﳉﻮﺍﺏ ﺍﳋﺎﺹ ﻗﺪ ﻳﺬﻛﺮ ﺑﻌﺪ ﺍﻟﻌﺎﻡ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺰﻳﺘﻪ
ﻓﺎﳊﺞ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﻳﺮﺍﻋﻲ ﰲ ﺃﺩﺍﺋﻪ ﻭﻗﻀﺎﺋﻪ ﺍﻟﻮﻗﺖ ﺍﳌﻌﻠﻮﻡ ﲞﻼﻑ ﺳﺎﺋﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﱵ ﻻ ﻳﻌﺘﱪ ﰲ ﻗﻀﺎﺋﻬﺎ ﻭﻗﺖ ﻣﻌﲔ.
)"ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ﴿] :ﻗﻞ ﻫﻲ ﻣﻮﺍﻗﻴﺖ ﻟﻠﻨﺎﺱ﴾[ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﺟﻴﺐ ﻋﻨﻪ ﺑـ½ﻗﻞ¼ ﺑﻼ ﻓﺎﺀ ﺇﻻ ﰲ ﻗﻮﻟﻪ ﰲ ﻃﻪ: )(٣
ﺴﺄﹶﻟﹸﻮﻧﻚ ﻋﻦِ ﺍﻟﹾﺠِﺒﺎﻝِ ﻓﹶﻘﹸﻞﹾ﴾]ﻃﻪ [١٠٥ :ﻓﺒﺎﻟﻔﺎﺀ ﻷﻥ ﺍﳉﻮﺍﺏ ﰲ ﺍﳉﻤﻴﻊ ﻛﺎﻥ ﺑﻌﺪ ﻭﻗﻮﻉ ﺍﻟﺴﺆﺍﻝ ﻭﰲ ﻃﻪ ﻗﺒﻠﻪ ﺇﺫ ﺗﻘﺪﻳﺮﻩ
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ﺇﻥ ﺳﺌﻠﺖ ﻋﻦ ﺍﳉﺒﺎﻝ ﻓﻘﻞ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﻓﻴﻬﺎ] .ﻓﺎﺋﺪﺓ[ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻮﻗﺖ ﻭﺑﲔ ﺍﳌﺪﺓ ﻭﺍﻟﺰﻣﺎﻥ ﺇﻥ ﺍﳌﺪﺓ ﺍﳌﻄﻠﻘﺔ ﺍﻣﺘﺪﺍﺩ
ﺣﺮﻛﺔ ﺍﻟﻔﻠﻚ ﻣﻦ ﻣﺒﺪﺋﻬﺎ ﺇﱃ ﻣﻨﺘﻬﺎﻫﺎ ﻭﻟﻠﺰﻣﺎﻥ ﻣﺪﺓ ﻣﻨﻘﺴﻤﺔ ﺇﱃ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﻝ ﻭﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﻟﻮﻗﺖ ﺍﻟﺰﻣﺎﻥ ﺍﳌﻔﺮﻭﺽ ﻷﻣﺮ.
)"ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻳﻌﻠﻤﻮﻥ ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟﻪ ﻛﻮﺎ ﻣﻮﺍﻗﻴﺖ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻭﻋِﺪﺩِ ﻧﺴﺎﺋﻬﻢ[ ﺑﻜﺴﺮ ﺍﻟﻌﲔ ﻭﻫﻮ ﺑﺎﳉﺮ ﻭﻛﺬﺍ ﻣﺎ ﺑﻌﺪﻩ ﻋﻄﻔﺎ ﻋﻠﻰ ½ﺯﺭﻋﻬﻢ¼ ﻭﻣِﺜﻞ ﻋِﺪﺩِ ﺍﻟﻨﺴﺎﺀ ﺃﻭﻗﺎﺕ ﺍﳊﻴﺾ ﻭﺍﻟﻄﻬﺮ )(٥
ﻭﺍﻟﻮﻻﺩﺓ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻳﻌﻠﻢ ﺎ ﻭﻗﺘﻪ[ ﺃﻱ ﻭﻫﻮ ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﻓﻠﻮ ﺗﻘﺪﻡ ﺃﻭ ﺗﺄﺧﺮ ﱂ ﻳﺼﺢ ﻭﻫﺬﺍ ﻫﻮ ﺣﻜﻤﺔ ﲣﺼﻴﺼﻪ )(٦
ﻣﻦ ﺩﻭﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻣﺼﺎﱀ ﺍﻟﻨﺎﺱ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﻟﻴﺲ ﺍﻟﱪ[ ﻳﺘﻌﲔ ﺭﻓﻊ ½ﺍﻟﱪ¼ ﻫﻨﺎ ﻷﻥ ﻣﺎ ﺑﻌﺪ ﺍﻟﺒﺎﺀ ﻳﺘﻌﲔ ﺟﻌﻠﻪ ﺧﱪﺍ ﻟـ½ﻟﻴﺲ¼ ﻓﺈﻥ ﺍﻟﺒﺎﺀ ﺇﳕﺎ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳋﱪ ﻻ ﻋﻠﻰ )(٧
ﺍﻻﺳﻢ ﻭﰲ ﺍﻵﻳﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻟﻜﻞ ﺷﻲﺀ ﺳﺒﺒﺎ ﻭﻣﺪﺧﻼ ﻻ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻭﻻ ﺍﻟﺪﺧﻮﻝ ﺇﻻ ﺑﺎﺗﺒﺎﻉ ﺫﻟﻚ ﺍﻟﺴﺒﺐ ﻭﺍﳌﺪﺧﻞ
ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻭﺁﺗﻴﻨﺎﻩ ﻣِﻦ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺳﺒﺒﺎﹰ ﹶﻓﺄﹶﺗﺒﻊ ﺳﺒﺒﺎﹰ﴾]ﺍﻟﻜﻬﻒ [٨٥ :ﻓﺴﺒﺐ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻀﺮﺓ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﳌﺪﺧﻞ ﻓﻴﻬﺎ ﻫﻮ
ﺍﻟﺘﻘﻮﻯ ﻭﻫﻲ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻜﻞ ﺑﺮ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮ ﻭﺃﺣﻮﺍﻝ ﺍﻟﺒﺎﻃﻦ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﺗﺒﺎﻉ ﺍﳌﻮﺍﻓﻘﺎﺕ ﻭﺍﺟﺘﻨﺎﺏ ﺍﳌﺨﺎﻟﻔﺎﺕ ﻭﺗﺼﻔﻴﺔ
ﺍﻟﻀﻤﺎﺋﺮ ﻭﻣﺮﺍﻗﺒﺔ ﺍﻟﺴﺮﺍﺋﺮ ﻓﺒﻘﺪﺭ ﺍﻟﺴﻠﻮﻙ ﰲ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻘﻮﻯ ﻳﻜﻮﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﻀﺮﺓ ﺍﳌﻮﱃ ،ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺇِﻥﱠ ﺃﹶﻛﹾﺮﻣﻜﹸﻢ ﻋِﻨﺪ
ﺍﻟﱠﻠﻪِ ﺃﹶﺗﻘﹶﺎﻛﹸﻢ]﴾ﺍﳊﺠﺮﺍﺕ [١٣ :ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﻋﻠﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ﻓﺈﻧﻪ ﲨﺎﻉ ﻛﻞ ﺧﲑ¼ ،ﻓﻘﻮﻟﻪ﴿ :ﻭﻟﹶﻴﺲ ﺍﻟﹾ ﺒِﺮ
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Madinah Gift Centre
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ﰲ اﻹﺣ ـﺮام) (١ﺑــﺄن ﺗﻨﻘﺒ ـﻮا ﻓﻴﻬــﺎ) (٢ﻧﻘﺒــﺎ ﺗــﺪﺧﻠﻮن ﻣﻨــﻪ وﲣﺮﺟ ـﻮن وﺗﺘـ ـﺮﻛﻮا اﻟﺒــﺎب وﻛــﺎﻧﻮا ﻳﻔﻌﻠ ـﻮن ذﻟــﻚ
اﺑﻮاﺑ ِ َ ﺎ ﴾ ﰲ اﻹﺣـﺮام ﻴﻮت ِ ْ
ﻣﻦ َ ْ َ ﻣﻦ ا ٰﻘـﻲ ﴾ اﷲ ﺑﺘـﺮك ﳐﺎﻟﻔﺘﻪ ﴿ َ ْ ُ
واﺗﻮا ْاﻟ ُ ُ ْ َ وﻳﺰﻋﻤﻮﻧﻪ ﺑﺮا ﴿ َو ٰﻜِﻦ ْاﻟ ِ ﴾ أي ذا اﻟﱪ ﴿ َ ِ
)(٣
ِﺑﺄﹶﻥﹾ ﺗﺄﹾﺗﻮﺍ ﺍﻟﹾﺒﻴﻮﺕ ﻣِﻦ ﻇﹸﻬﻮﺭِﻫﺎ﴾]ﺍﻟﺒﻘﺮﺓ [١٨٩ :ﺃﻱ ﻏﲑ ﻣﺪﺧﻠﻬﺎ ﲟﺤﺎﻓﻈﺔ ﻇﻮﺍﻫﺮ ﺍﻷﻋﻤﺎﻝ ﻣﻦ ﻏﲑ ﺭﻋﺎﻳﺔ ﺣﻘﻮﻕ ﺑﻮﺍﻃﻨﻬﺎ
ﺑﺘﻘﻮﻯ ﺍﻷﺣﻮﺍﻝ ﴿ﻭﻟﹶـﻜِﻦ ﺍﻟﹾﺒِﺮ ﻣﻦِ ﺍﺗﻘﹶﻰ﴾]ﺍﻟﺒﻘﺮﺓ [١٨٩ :ﺃﻱ ﺣﻖ ﺍﻟﺘﻘﻮﻯ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺍﺗﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ ﺣﻖ ﺗﻘﹶﺎﺗِ ﻪِ﴾ ] ﺁﻝ
ﻋﻤﺮﺍﻥ [١٠٢ :ﻗﻴﻞ ﰲ ﻣﻌﻨﺎﻩ ﺃﻥ ﻳﻄﺎﻉ ﻓﻼ ﻳﻌﺼﻰ ﻭﻳﺬﻛﺮ ﻓﻼ ﻳﻨﺴﻰ ﻭﻳﺸﻜﺮ ﻓﻼ ﻳﻜﻔﺮ ﴿ﻭﺃﹾﺗﻮﺍﹾ ﺍﻟﹾﺒﻴﻮﺕ ﻣِﻦ ﺃﹶﺑ ﻮﺍ ﺑِﻬﺎ﴾
]ﺍﻟﺒﻘﺮﺓ [١٨٩ :ﺃﻱ ﺍﺩﺧﻠﻮﺍ ﺍﻷﻣﻮﺭ ﻣﻦ ﻣﺪﺍﺧﻠﻬﺎ ﰒ ﺫﻛﺮ ﻣﺪﺧﻞ ﺍﻟﻮﺻﻮﻝ ﻭﻗﺎﻝ ﴿ﻭﺍﺗﻘﹸﻮﺍﹾ ﺍﻟﻠﹼﻪ]﴾ﺍﻟﺒﻘﺮﺓ [١٨٩ :ﺃﻱ ﺍﺗﻘﻮﺍ ﺑﺎﷲ
ﻋﻤﺎ ﺳﻮﺍﻩ ﻳﻘﺎﻝ ﻓﻼﻥ ﺍﺗﻘﻰ ﺑﺘﺮﺳﻪ ﻳﻌﲏ ﺍﺟﻌﻠﻮﺍ ﺍﷲ ﳏﺮﺯﻛﻢ ﻭﻣﺘﻘﺎﻛﻢ ﻭﻣﻔﺮﻛﻢ ﻭﻣﻔﺰﻋﻜﻢ ﻭﻣﺮﺟﻌﻜﻢ ﻣﻨﻪ ﺇﻟﻴﻪ ﴿ﻟﹶﻌﻠﱠ ﻜﹸﻢ
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ﺗﻔﹾﻠِﺤﻮﻥﹶ﴾]ﺍﻟﺒﻘﺮﺓ [١٨٩ :ﻟﻜﻲ ﺗﻨﺠﻮﺍ ﻭﺗﺘﺨﻠﺼﻮﺍ ﻣﻦ ﻣﻬﺎﻟﻚ ﺍﻟﻨﻔﻮﺱ ﺑﺈﻋﺎﻧﺔ ﺍﳌﻠﻚ ﺍﻟﻘﺪﻭﺱ ﻛﺬﺍ ﰲ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﻨﺠﻤﻴﺔ .
)"ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﰲ ﺍﻹﺣﺮﺍﻡ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻪ ﺍﺗﺼﺎﻝ ﻗﻮﻟﻪ ½ﻭﻟﻴﺲ ﺍﻟﱪ ...ﺇﱁ¼ ﲟﺎ ﻗﺒﻠﻪ ﻭﻫﻮ ﺃﻧﻪ ﳌﺎ ﺫﻛﺮ ﺃﺎ ﻣﻮﺍﻗﻴﺖ ﺍﳊﺞ ﻭﻫـﺬﺍ ﺃﻳـﻀﺎ )(١
ﻣﻦ ﺃﻓﻌﺎﳍﻢ ﰲ ﺍﳊﺞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﺗﻨﻘﺒﻮﺍ ﻓﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺗﺼﻮﻳﺮ ﺇﺗﻴﺎﻢ ﻣﻦ ﻇﻬﻮﺭ ﺑﻴﻮﻢ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻭﻳﺰﻋﻤﻮﻧﻪ ﺑﺮﺍ[ ﻭﺳﺒﺒﻪ ﺃﻢ ﻇﻨﻮﺍ ﺃﻧﻪ ﻻ ﺑﺪ ﰲ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﺗﻐﻴﲑ ﲨﻴﻊ ﺍﻟﻌﺎﺩﺍﺕ ﻓﻐﲑﻭﺍ ﻋﺎﺩﻢ ﰲ ﺍﻟﺪﺧﻮﻝ ﻛﻤﺎ ﻏﲑﻭﺍ ﰲ )(٣
ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺘﻄﻴﺐ ﻭﻗﺎﻟﻮﺍ ﻻ ﻧﺪﺧﻞ ﺑﻴﻮﺗﺎ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺣﱴ ﻧﺪﺧﻞ ﺑﻴﺖ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺎﻥ ﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺴﺘﻈﻞ ﺑﺴﻘﻒ ﺑﻌﺪ ﺇﺣﺮﺍﻣﻪ
ﻭﻻ ﻳﺄﻗﹸﻂﹸ ﺍﻷَﻗﹾﻂﹶ ﻭﻻ ﻳﺠﺰ ﺍﻟﻮﺑﺮ ﻭﻫﺬﻩ ﺃﺷﻴﺎﺀ ﻭﺿﻌﻮﻫﺎ ﻣﻦ ﻋﻨﺪ ﻧﻔﻮﺳﻬﻢ ﻣﻦ ﻏﲑ ﺷﺮﻉ ﻓﻌﺮﻓﻬﻢ ﺍﷲ ﻋﺰﻭﺟﻞ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺸﺪﻳﺪ
ﻟﻴﺲ ﺑﱪ ﻭﻻ ﻗﺮﺑﺔ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻭﻛﺮﻩ ﺍﳌﺴﻠﻤﻮﻥ ﻗﺘﺎﳍﻢ[ ﻭﺇﳕﺎ ﻛﺮﻫﻮﻩ ﻷﻧﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻛﺎﻥ ﳏﺮﻣﺎ ﰲ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺜﻼﺛﺔ ﺍﳌﺬﻛﻮﺭﺓ") .ﲨﻞ"( )(٤
ﻗﻮﻟﻪ] :ﺃﻱ ﻹﻋﻼﺀ ﺩﻳﻨﻪ[ ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﺴﺒﻴﻞ ﺩﻳﻦ ﺍﷲ ﻷﻥ ﺍﻟﺴﺒﻴﻞ ﰲ ﺍﻷﺻﻞ ﺍﻟﻄﺮﻳﻖ ﻓﺘﺠﻮﺯ ﺑﻪ ﻋﻦ ﺍﻟﺪﻳﻦ ﳌﺎ ﻛﺎﻥ ﻃﺮﻳﻘﺎ ﺇﱃ ﺍﷲ )(٥
ﻭﺗﻘﺪﱘ ﺍﻟﻈﺮﻑ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺼﺮﻳﺢ ﻹﺑﺮﺍﺯ ﻛﻤﺎﻝ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﳌﻘﺪﻡ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺍﳌﺘﺠﺎﻭﺯﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﻋﺘﺪﺍﺀ ﻫﺎﻫﻨﺎ ﻣِﻦ ½ﺍﻋﺘﺪﻯ ﺍﳊﻖ¼ ﺟﺎﻭﺯﻩ ،ﻓﻔﻲ ﻗﻮﻟﻪ ½ﻣﺎ ﺣـﺪ ﳍـﻢ¼ ﺇﺷـﺎﺭﺓ ﺇﱃ ﻣﻔﻌﻮﻟـﻪ، )(٦
ﻭﻗﺪ ﺟﺎﺀ ½ﺍﻋﺘﺪﻯ ﻋﻦ ﺍﳊﻖ ﺇﱃ ﺍﻟﻈﻠﻢ ﻭﻋﻠﻰ ﻓﻼﻥ ﻇﻠﻤﻪ¼] .ﻋﻠﻤﻴﺔ[
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ﺃﻱ ﰲ ﺣﻞ ﺃﻭﺣﺮﻡ١٢ .ﻙ ﺃﻱ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﺑﺘﺪﺍﺀ ﺑﺎﻟﻘﺘﺎﻝ١٢ .ﻙ
ﺣﻴﺚ اَ ْ َ ُ ْ ُ ْ ﺣﻴﺚ َ ﻘ ِﻔ ُ ُ ْ
?
ﺟﻮﻛﻢ ﴾ ﻣﻦ َ ْ ُ ْﺘﻤﻮ ُ ْﻢ ﴾ وﺟﺪﲤﻮﻫﻢ ﴿ َواَ ْ ِ ُ ْ
ﺟﻮ ُ ْﻢ ْ ﺣﺪ ﳍﻢ وﻫﺬا ﻣﻨﺴﻮخ ﺑﺂﻳﺔ ﺑﺮاءة أو ﺑﻘﻮﻟﻪ ْ ُ ُ ْ َ ﴿ :
واﻗﺘﻠﻮ ُ ْﻢ َ ْ ُ )(١ ?
ﺗﻔﺴﲑ ﳊﻴﺚ١٢ .
اﻟﻘﺘـﻞ ﴾ ﳍـﻢ ﰲﻣـﻦ ْ َ ْ ِ ِ
اﺷﺪ ﴾ أﻋﻈـﻢ ﴿ َ
)(٤
ﻨﺔ ﴾ ا ﺮك ﻣﻨﻬﻢ ﴿ َ َ
)(٣
ﻟﺸ أي ﻣﻦ ﻣﻜﺔ وﻗﺪ ﻓﻌﻞ ﺑﻬﻢ ذﻟﻚ ﻋﺎم ا ﺢ ﴿ َ ْ ِ
واﻟﻔ ْ َ ُ ﻟﻔﺘ )(٢ ?
ﻓﺈﻥ ﻟﻔﻆ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻳﻘﻊ ﻋﻠﻰ ﺍﳊﺮﻡ ﻛﻠﻪ١٢ .ﻙ ﻧـــــــــــــــــ
اﻟﻤﺴﺠﺪِ ْاﻟ َ َ ام ِ﴾ أي ﰲ اﳊﺮم ﴿ َﺣ ٰ ِ ُ ْ ُ ْ وﻻ ُ ٰ ِ ُ ْ
اﳊﺮم أو اﻹﺣﺮام اﻟﺬي اﺳﺘﻌﻈﻤﺘﻤﻮه ﴿ َ َ
? )(٦
ﻧـــــــ ﺍﺳﺘﻌﻈﻤﻮﻩ
ُﻘﺘﻠﻮﻛﻢ ِﻓﻴْ ِۚ َ ِ ْ
ﻓﺎن ِﻨﺪ ْ َ ْ ِ
ﻘﺘﻠﻮ ُ ْﻢ ﻋ ْ َ
)(٥
ﺑﺘﺄﻭﻳﻞ ﺍﳌﺬﻛﻮﺭ ﻣﺜﻞ ﺫﻟﻚ ﺟﺰﺍﺀﻫﻢ =ﺻﻔﺔ ﻟﻠﻘﺘﻞ١٢ .ﺝ
ﻳـﻦ َ
ﻓﺎﻗﺘﻠﻮ ُ ْﻢ ﴾ ﻓﻴﻪ ،وﰲ ﻗﺮاءة ﺑﻼ أﻟﻒ ﰲ اﻷﻓﻌﺎل اﻟﺜﻼﺛﺔ ﴿ ﻛﺬٰ ﻟ ِ َ ﴾ اﻟﻘﺘﻞ واﻹﺧـﺮاج ﴿ َ َ ٓ ٰ َ ُُْ ْ
?
ﺟـﺰا ُء ا ْ ﻜ ٰ ِ ِ ْ َ ﻗﺘﻠﻮﻛﻢ ﴾ ﻓﻴﻪ ﴿ َ ْ ُ ُ ْ
)(٧
ﻳﻔﻌﻞ ﻢ ﻣﺜﻞ ﻣﺎ ﻓﻌﻠﻮﺍ١٢ .
وﻗﺘﻠﻮ ُ ْﻢ َﺣﺘـﻲ َﻻ َ ُ ْ َ
ﺗﻜﻮن ﴾ رﺣﻴﻢ ﴿ ﴾ ﴾۱۹۲ﺑﻬﻢْ ُ ِ ٰ َ ﴿ . اﷲ َ ُ ْ ٌ
ﻏﻔﻮر ﴾ ﳍﻢ ﴿ ِ ْ ٌ اﻧﺘ َ ْﻮا ﴾ ﻋﻦ اﻟﻜﻔﺮ) (٨وأﺳﻠﻤﻮا ﴿ َ ِ
ﻓﺎن َ ﴿ِ ِ َ ﴿ .﴾ ﴾۱۹۱
ﻓﺎن ْ َ
)(٩
ﻗﻮﻟﻪ] :ﻣﻨﺴﻮﺥ ﺑﺂﻳﺔ ﺑﺮﺍﺀﺓ[ ﺃﻱ ﺑﻘﻮﻟﻪ﴿ :ﻭﻗﹶﺎﺗِﻠﹸﻮﺍﹾ ﺍﻟﹾ ﻤﺸﺮِﻛِﲔ ﻛﹶﺂﻓﱠﺔﹰ﴾]ﺍﻟﺘﻮﺑﺔ ،[٣٦ :ﻓﺄﺯﺍﻝ ﺍﷲ ﻋﺰﻭﺟﻞ ﺍﻟﻀﻴﻖ ﻋﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺃﺑﺪﻟﻪ )(١
ﺑﺎﻟﺴﻌﺔ ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺴﺨﺖ ﳓﻮ ﺳﺒﻌﲔ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺣﺼﻞ ﻓﻴﻬﺎ ﻰ ﻋﻦ ﺍﻟﻘﺘﺎﻝ") .ﺻﺎﻭﻱ"" ،ﻣﺪﺍﺭﻙ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻦ ﻣﻜﺔ[ ﺗﻔﺴﲑ ﻟـ½ﺣﻴﺚ¼ ﻭﻗﻮﻟﻪ½ :ﻭﻗﺪ ﻓﻌﻞ ﻢ ﺫﻟﻚ¼ ﺃﻱ ﺍﻟﻘﺘﻞ ﻭﺍﻹﺧﺮﺍﺝ ﻋﺎﻡ ﺍﻟﻔﺘﺢ ﺃﻱ ﻓﻌﻞ ﺫﻟﻚ ﲟﻦ ﱂ ﻳﺴﻠﻢ )(٢
ﻣﻨﻬﻢ") .ﲨﻞ" ﺑﺘﺼﺮﻑ(
ﻗﻮﻟﻪ] :ﺍﻟﺸﺮﻙ ﻣﻨﻬﻢ[ ﺇﳕﺎ ﲰﻲ ﺍﻟﺸﺮﻙ ﻓﺘﻨﺔﹰ؛ ﻷﻧﻪ ﻓﺴﺎﺩ ﰲ ﺍﻷﺭﺽ ﻳﺆﺩﻱ ﺇﱃ ﺍﻟﻈﻠﻢ ﻭﺇﳕﺎ ﺟﻌﻞ ﺃﺷﺪ ﺃﻱ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﻘﺘﻞ ﻷﻧﻪ )(٣
0
0
ﻳﺆﺩﻱ ﺇﱃ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻘﺘﻞ ﻟﻴﺲ ﻛﺬﻟﻚ") .ﺧﺎﺯﻥ"(
ﻗﻮﻟﻪ] :ﺃﻋﻈﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺸﺪﺓ ﲟﻌﲎ ﺍﻟﻌﻈﹶﻤﺔ ﰲ ﺍﻟﻘﺒﺢ ﻻ ﲟﻌﲎ ﺍﻟﻘﻮﺓ ﻓـﻼ ﻳـﺮﺩ ﺃﻥ ﺍﻟﻘﺘـﻞ ﺃﻗـﻮﻯ ﻣـﻦ ﺍﻟـﺸﺮﻙ ﻟﺮﻓـﻊ ﺍﻟـﺸﺮﻙ )(٤
ﺑﺎﻟﺘﻮﺑﺔ ،ﻭﺍﻟﻘﺘﻞ ﺇﺫﺍ ﻭﺟﺪ ﻻ ﻳﺮﺗﻔﻊ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﻘﺎﺗﻠﻮﻫﻢ ...ﺇﱁ[ ﻫﺬﺍ ﺗﻮﻛﻴﺪ ﺍﳌﻨﺴﻮﺥ ﻭﻫﻮ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ½ :ﻭﻻ ﺗﻌﺘﺪﻭﺍ¼") .ﺻﺎﻭﻱ"( )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﰲ ﺍﳊﺮﻡ[ ﺇﳕﺎ ﻓﺴﺮ ﻋﻨﺪ ﺑـ½ﰲ¼ ﻷﻧﻪ ﻇﺮﻑ ﻣﻨﺼﻮﺏ ﻭﻫﻮ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ½ﰲ¼ ﻭﺃﻃﻠﻖ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺃﺭﺍﺩ ﻣﺎ ﻳﻌﻢ )(٦
ﺍﳊﺮﻡ ﺑﺘﻤﺎﻣﻪ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﰲ ﻗﺮﺍﺀﺓ ﺑﻼ ﺃﻟﻒ ...ﺇﱁ[ ﺃﻱ ½ﻭﻻﺗﻘﺘﻠﻮﻫﻢ¼ ﻭ ½ﻳﻘﺘﻠﻮﻛﻢ¼ ﻭ½ﻗﹶﺘﻠﹸﻮﻛﻢ¼") .ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ] :ﻋﻦ ﺍﻟﻜﻔﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﺎ ﺍﻧﺘﻬﻮﺍ ﻋﻨﻪ ﻫﻮ ﺍﻟﻜﻔﺮ ﻻ ﺍﻟﻘﺘﺎﻝ؛ ﻷﻧﻪ ﻻ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﴿ﹶﻓﺈِﻥﱠ ﺍﻟﻠﹼﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣِـﻴﻢ]﴾ﺍﻟﺒﻘـﺮﺓ: )(٨
[١٩٢ﻷﻧﻪ ﻻ ﻏﻔﺮﺍﻥ ﺑﺎﳌﻨﻊ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﺑﺪﻭﻥ ﺍﻹﺳﻼﻡ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ]:ﻭﻗﺎﺗﻠﻮﻫﻢ ﺣﱴ ...ﺇﱁ[ ﻫﺬﻩ ﺍﻵﻳﺔ ﻧﺎﺳﺨﺔ ﺃﻳﻀﺎ ﳌﺎ ﻗﺒﻠﻬﺎ").ﺻﺎﻭﻱ"( )(٩
ﻗﻮﻟﻪ] :ﺗﻮﺟﺪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺗﻜﻮﻥ¼ ﺗﺎﻣﺔ ﻻ ﻧﺎﻗﺼﺔ ﻛﻤﺎ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻟﻠﻌﺪﻡ ﻣﺎ ﻳﺼﻠﺢ ﺧﱪﺍ ﻟﻪ] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﺍﻟﻌﺒﺎﺩﺓ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺪﻳﻦ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻛﻤﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﻷﻥ ﺍﻟﺪﻳﻦ ﺑﺬﻟﻚ ﺍﳌﻌـﲎ ﻟﻠﻌﺒـﺎﺩ ﲟﻌـﲎ )(١١
ﺃﻧﻪ ﻣﺸﺮﻭﻉ ﳍﻢ ﻻ ﷲ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻳﻜﻮﻥ ﺍﻟﺪﻳﻦ ﷲ[ ﺃﻱ ﰲ ﻣﻜﺔ ﻷﻥ ﺍﳌﺮﺍﺩ ﲣﻠﻴﺺ ﻟﻠﺪﻳﻦ ﰲ ﻣﻜﺔ ﻣﻦ ﺍﻟﺸﺮﻙ ﻓﻘﻂ ﻻ ﻛﻞ ﺍﳉﻬﺎﺕ ﻭﺃﻣﺎ ﺁﻳﺔ ﺍﻷﻧﻔﺎﻝ ﰲ )(١٢
Å
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ﻳﻌﲏ ﺃﻥ ﺍﳉﺰﺍﺀ ﳏﺬﻭﻑ ﺃﻗﻴﻢ ﻓﻼ ﻋﺪﻭﺍﻥ ﻣﻘﺎﻣﻪ ١٢ .ﻙ
اﻟﻈﻠﻤـ ْ َ ﴿ ﴾ ﴾۱۹۳وﻣـﻦ اﻧـﺘ ﻓﻠـﻴﺲ ﺑﻈـﺎﻟﻢ ﻓـﻼ
ﻋﺪوان ﴾ اﻋﺘﺪاء ﺑﻘﺘﻞ أو ﻏﲑه ﴿ ِاﻻ َﻋ َﻠـﻲ ِ ِ ﺗﻌﺘﺪوا ﻋﻠﻴﻬﻢ دل ﻋ ﻫﺬا ﴿ َ َ
?
ﻓﻼ ُ ْ َ َ
ﺃﻱ ﻣﺜﻞ ﺫﻟﻚ =ﺃﻱ ﻋﻠﻰ ﺍﳉﺰﺍﺀ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻓﻼ ﻋﺪﻭﺍﻥ١٢ .ﻙ
ﻋﺪوان ﻋﻠﻴﻪ َ ﴿.اﻟـﺸ ْ ﺮُ ْاﻟـ َ َ ُام ﴾ اﳌﺤـﺮم ﻣﻘﺎﺑـﻞ)ِ ﴿ (١ﺑﺎﻟـﺸ ْ ﺮ ِ ْاﻟـ َ َ ام ِ ﴾ ﻓﻜﻤـﺎ ﻗـﺎﺗﻠﻮﻛﻢ ﻓﻴـﻪ ﻓـﺎﻗﺘﻠﻮﻫﻢ ﰲ ﻣﺜﻠـﻪ ،رد
?
ﺍﻟﺸﻬﺮ ١٢ .ﻙ
ﻗـﺼﺎص ﴾ أي ﻳﻘـﺘﺺ ﲟﺜﻠﻬـﺎ إذا ْاﻧُﺘﻬﻜـﺖ ﻣﺖ ﴾ ﲨﻊ ﺣﺮﻣﺔ ﻣﺎ ﳚـﺐ اﺣﺘ ـﺮاﻣﻪ ﴿ ِ َ ٌ ﻻﺳﺘﻌﻈﺎم اﳌﺴﻠﻤﲔ ذﻟﻚ ﴿ َ ْ
واﻟ ُ ُ ٰ ُ
)(٢
0
ﻗﻮﻟﻪ] :ﲨﻊ ﺣﺮﻣﺔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﻛﻞ ﺍﳊﺮﻣﺎﺕ ﻭﻫﻲ ﺣﺮﻣﺔ ﺍﻟﺒﻠﺪ ﻭﺍﻟﺸﻬﺮ ﻭﺣﺮﻣﺔ ﺍﻟﺼﻴﺪ ﻭﺣﺮﻣﺔ ﺍﳊﺸﻴﺶ ﻭﻏﲑﻫـﺎ )(٢
ﻗﺼﺎﺹ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻋﺘﺪﺍﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ ½ﻓﻘﺎﺑﻠﻮﻩ ﻭﺟﺎﻭﺯﻭﻩ¼ ﻓـﺪﻓﻊ ﺑـﺄﻥ ﺗـﺴﻤﻴﺔ ﺍﳌﻘﺎﺑﻠـﺔ ﺑﺎﻻﻋﺘـﺪﺍﺀ ﻟﻠﻤـﺸﺎﻛﻠﺔ )(٣
ﻭﺍﳌﺸﺎﺔ ﺍﻟﺼﻮﺭﻳﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺎﻟﻌﻮﻥ ﻭﺍﻟﻨﺼﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﻌﲎ ﺍﳌﻌﻴﺔ ﺍﳊﻔـﻆ ﻭﺍﻟﻨـﺼﺮﺓ ﺍﻟـﻼﺯﻡ ﻟـﻪ ﻓـﻼ ﻳـﺮﺩ ﺃﻥ ﺍﳌﻌﻴـﺔ ﺇﳕـﺎ ﻳﻜـﻮﻥ ﺑﺎﻟﺰﻣـﺎﻥ ﺃﻭ )(٤
ﺍﳌﻜﺎﻥ ﻭﺍﷲ ﺗﻌﺎﱃ ﻣﱰﻩ ﻋﻨﻬﻤﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻃﺎﻋﺘﻪ ﺍﳉﻬﺎﺩ ...ﺇﱁ[ ﻛﺼﻠﺔ ﺍﻟﺮﺣﻢ ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﺗﻌﺎﱃ") .ﺻﺎﻭﻱ"( )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﻧﻔﺴﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﻳﺪﻱ ﺍﻷﻧﻔﺲ ﳎﺎﺯﺍ ﻛﻤﺎ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻭﻋـﱪ ـﺎ ﻋﻨـﻬﺎ ﻷﻥ ﺃﻛﺜـﺮ ﻇﻬـﻮﺭ ﺃﻓﻌﺎﳍـﺎ )(٦
ﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻳﺜﻴﺒﻬﻢ[ ﻓﺴﺮ ﺍﶈﺒﺔ ﰲ ﺣﻖ ﺍﷲ ﻋﺰﻭﺟﻞ ﺑﺎﻹﺛﺎﺑﺔ؛ ﻷﻥ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻫﻲ ﻣﻴﻞ ﺍﻟﻘﻠﺐ ﻟﻠﻤﺤﺒﻮﺏ ﻣﺴﺘﺤﻴﻠﺔ ﰲ ﺣﻖ ﺍﷲ ﻋﺰﻭﺟﻞ )(٧
ﻭﺍﻹﺛﺎﺑﺔ ﻻﺯﻣﺔ ﻟﺬﻟﻚ ﻭﺍﻟﻘﺎﻋﺪﺓ ﺃﻥ ﻛﻞ ﻣﺎ ﺍﺳﺘﺤﺎﻝ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺒﺪﺋﻪ ﻭﻭﺭﺩ ﻳﻄﻠﻖ ﻭﻳﺮﺍﺩ ﻻﺯﻣﻪ ﻭﻏﺎﻳﺘﻪ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﺃﲤﻮﺍ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ[ ﺍﳊﺞ ﻓﺮﺽ ﻋﻠﻰ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺇﻟﻴﻪ ﺳﺒﻴﻼ ﺑﺎﻹﺗﻔﺎﻕ ﻭﺍﻟﻌﻤﺮﺓ ﺳﻨﺔ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ )(٨
ﻻ ﺗﻠﺰﻡ ﺇﻻ ﺑﺎﻟﺸﺮﻭﻉ ﻛﻨﻔﻞ ﺍﻟﺼﻼﺓ ﻭﺍﳌﻌﲎ ﺃﻥ ﻣﻦ ﺷﺮﻉ ﰲ ﺃﻱ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻓﻠﻴﺘﻤﻪ") .ﻣﺪﺍﺭﻙ"" ،ﻧﻮﺭ ﺍﻷﻧﻮﺍﺭ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻭﺃﲤﻮﺍ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﷲ[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﻭﺟﻮﺏ ﺇﲤﺎﻡ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻓﻴﻪ ﺑﻌﺪ ﺍﻟﺸﺮﻭﻉ ﻓﺮﺿﺎ ﺃﻭ ﻧﻔﻼ ﻛﻤﺎ ﻓﺴﺮ ﺑﻪ )(٩
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ﺃﻱ
?
ﺪي ﴾ ) (٤ﻋﻠﻴﻜﻢ و ﻫﻮ اﺳ َ ْﻴ َ َ ﴾ ﺗﻴﺴﺮ ﴿ ِ َ
ﻣﻦ ْاﻟ َ ْ ِ
)(٣
ﺗﻢ ﴾ ﻣﻨﻌﺘﻢ ﻋﻦ إﲤﺎﻣﻬﺎ ّ
ﺑﻌﺪو ﴿ َ َﻓﻤﺎ ْ
)(٢
أدوﳘﺎ ﲝﻘﻮﻗﻬﻤﺎ ﴿ َ ِ ْ
ﻓﺎن ا ُْﺣ ِ ْ ُ ْ
)(١
ﺃﺩﻧﺎﻩ ﺷﺎﺓ ١٢ .ﻙ
ﻣﺤﻠـ ٗ ﴾) (٧ﺣﻴـﺚ ﳛـﻞ ذﲝـﻪ وﻫـﻮ ﻣﻜـﺎن ﺪي ﴾ اﳌﺬﻛﻮر ﴿ َ ِ رءوﺳﻜﻢ ﴾ أي ﻻ ﺗﺘﺤﻠﻠﻮا ﴿ َﺣ َ ْﻳﺒﻠُ َﻎ ْاﻟ َ ْ ُ ﺗﺤﻠﻘﻮا ُ ُ ْ َ ُ ْ
ﺷﺎة ﴿ َ َوﻻ َ ْ ِ ُ ْ
)(٦ )(٥
ﺍﻹﲤﺎﻡ") .ﺍﻹﻛﻠﻴﻞ"(
ﻗﻮﻟﻪ] :ﺃﺩﻭﳘﺎ ﲝﻘﻮﻗﻬﻤﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﻟﻌﻤـﺮﺓ ﻋﻠـﻰ ﻣـﺬﻫﺐ ﺍﻟـﺸﺎﻓﻌﻲ ﻋﻠﻴـﻪ ﺍﻟﺮﲪـﺔ ﻭﻫـﻮ ﺃﻥ ﺍﳌـﺮﺍﺩ )(١
ﺑﺎﻹﲤﺎﻡ ﺍﻷﺩﺍﺀ ﲝﻘﻮﻗﻬﻤﺎ ﺃﻱ ﺑﺎﺳﺘﺠﻤﺎﻉ ﺍﻟﺸﺮﺍﺋﻂ ﻭﺍﻷﺭﻛﺎﻥ ﻓﻴﺪﻝ ﻋﻠﻰ ﻭﺟﻮﻤﺎ؛ ﻷﻧﻪ ﺃﻣﺮ ﺑﺄﺩﺍﺋﻬﻤﺎ ﺣﺎﻝ ﻛﻮﻤـﺎ ﻣـﺴﺘﺠﻤﻌﻲ
ﺍﻟﺸﺮﺍﺋﻂ ﻭﺍﻷﺭﻛﺎﻥ ،ﻭﺍﻷﻣﺮ ﻟﻠﻮﺟﻮﺏ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺈﻥ ﺃﺣﺼﺮﰎ ...ﺇﱁ[ ﻳﻘﺎﻝ ﺃﺣﺼﺮ ﻓﻼﻥ ﺇﺫﺍ ﻣﻨﻌﻪ ﺃﻣﺮ ﻣﻦ ﺧﻮﻑ ﺃﻭ ﻣﺮﺽ ﺃﻭ ﻋﺠﺰ ﻭﺣﺼﺮ ﺇﺫﺍ ﺣﺒﺴﻪ ﻋﺪﻭ ﻋﻦ ﺍﳌﻀﻰ )(٢
ﻭﻋﻨﺪﻧﺎ ﺍﻹﺣﺼﺎﺭ ﻳﺜﺒﺖ ﺑﻜﻞ ﻣﻨﻊ ﻣﻦ ﻋﺪﻭ ﺃﻭ ﻣﺮﺽ ﺃﻭ ﻏﲑﳘﺎ ﻟﻈﺎﻫﺮ ﺍﻟﻨﺺ ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ½ :ﻣـﻦ ﻛـﺴﺮ ﺃﻭ ﻋـﺮﺝ ﻓﻘـﺪ
ﺣﻞ¼ .ﺃﻱ ﺟﺎﺯ ﻟﻪ ﺃﻥ ﳛﻞ ﻭﻋﻠﻴﻪ ﺍﳊﺞ ﻣﻦ ﻗﺎﺑﻞ") .ﻣﺪﺍﺭﻙ"(
ﻗﻮﻟﻪ] :ﺗﻴﺴﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺍﺳﺘﻴﺴﺮ¼ ﻭ½ﺗﻴﺴﺮ¼ ﲟﻌﲎ ﻭﺍﺣﺪ ﻣﺜﻞ ﺻﻌﺐ ﻭﺍﺳﺘﺼﻌﺐ ﻭﻏﲏ ﻭﺍﺳﺘﻐﲎ ﻭﻟﻴﺴﺖ ﺍﻟﺴﲔ ﻟﻠﻄﻠﺐ )(٣
ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻌﺮﺏ ﻻ ﺗﺰﻳﺪ ﻏﺎﻟﺒﺎ ﺣﺮﻓﺎ ﺇﻻ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﻣﻌﲎ ﺯﺍﺋﺪ ﻻ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻷﺻﻞ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﺍﻟﺘﺼﺮﻳﻒ") .ﻛﺮﺧﻲ"(
0
0
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﳍﺪﻱ[ ﻳﺴﻤﻰ ﻫﺪﻳﺎﹰ ﻷﻧﻪ ﺟﺎﺭ ﳎﺮﻯ ﺍﳍﺪﻳﺔ ﺍﻟﱵ ﻳﺒﻌﺜﻬﺎ ﺍﻟﻌﺒﺪ ﺇﱃ ﺭﺑﻪ ﺑﺄﻥ ﺑﻌﺜﻬﺎ ﺇﱃ ﺑﻴﺘﻪ ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﶈﺮﻡ ﺇﺫﺍ )(٤
ﺃﺣﺼﺮ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺤﻠﻞ ﲢﻠﻞ ﺑﺬﺑﺢ ﻫﺪﻯ ﺗﻴﺴﺮ ﻋﻠﻴﻪ ﻣﻦ ﺑﺪﻧﺔ ﺃﻭ ﺑﻘﺮﺓ ﺃﻭ ﺷﺎﺓ ﺣﻴﺚ ﺃﺣﺼﺮ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻛﺎﻥ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ
ﻗﺪﺱ ﺳﺮﻩ ﺍﻟﻌﺰﻳﺰ ﻭﺃﻣﺎ ﻋﻨﺪﻧﺎ ﻓﻴﺒﻌﺚ ﺑﻪ ﺇﱃ ﺍﳊﺮﻡ ﻭﳚﻌﻞ ﻟﻠﻤﺒﻌﻮﺙ ﻋﻠﻰ ﻳﺪﻩ ﻳﻮﻡ ﺫﲝﻪ ﺃﻣﺎﺭﺓ ﺃﻱ ﻋﻼﻣﺔ ﻓﺈﺫﺍ ﺟﺎﺀ ﺍﻟﻴﻮﻡ ﻭﻇﻦ
ﺃﻧﻪ ﺫﺑﺢ ﲢﻠﻞ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻻﹶ ﺗﺤﻠِﻘﹸﻮﺍﹾ ﺭﺅﻭﺳﻜﹸﻢ]﴾ﺍﻟﺒﻘﺮﺓ [١٩٦ :ﺃﻱ ﻻ ﲢﻠﻠﻮﺍ ﲝﻠﻖ ﺭﺅﺳﻜﻢ ﺣﱴ ﻳﺒﻠﻎ ﺍﳍﺪﻱ ﳏﻠﻪ
ﺣﱴ ﺗﻌﻠﻤﻮﺍ ﺃﻥ ﺍﳍﺪﻱ ﺍﳌﺒﻌﻮﺙ ﺇﱃ ﺍﳊﺮﻡ ﺑﻠﻎ ﻣﻜﺎﻧﻪ ﺍﻟﺬﻱ ﻭﺟﺐ ﺃﻥ ﻳﻨﺤﺮ ﻓﻴﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺷﺎﺓ[ ﺃﻱ ﳎﺰﺋﺔ ﰲ ﺍﻷﺿﺤﻴﺔ ﻭﻫﺬﺍ ﺑﻴﺎﻥ ﻷﻗﻞ ﺍﺰﺉ ﻭﺇﻻ ﻓﻐﲑ ﺍﻟﺸﺎﺓ ﻣﻦ ﺍﻟﻨﻌﻢ ﳚﺰﺉ ﺑﺎﻷﻭﱃ") .ﲨﻞ"( )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﺗﺘﺤﻠﹼﻠﻮﺍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺣﻠﻖ ﺍﻟﺮﺃﺱ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳊﻞ] .ﻋﻠﻤﻴﺔ[ )(٦
ﳏﻠﹼﻪ[ ﺍﶈﻞ ﺑﺎﻟﻜﺴﺮ ﻣﻦ ﺍﳊﻠﻮﻝ ﻭﻫﻮ ﺍﻟﱰﻭﻝ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻓﻤﺤِﻞﹼ ﺍﻟﺪﻳﻦ ﻭﻗﺖ ﻭﺟﻮﺏ ﻗﻀﺎﺋﻪ ﻭﳏﻞ ﻗﻮﻟﻪِ ] : )(٧
ﺍﳍﺪﻱ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﳛﻞ ﻓﻴﻪ ﺫﲝﻪ ﻭﻫﻮ ﺍﳊﺮﻡ ﻋﻨﺪﻧﺎ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺛﹸﻢ ﻣﺤِﻠﱡﻬﺎ ِﺇﻟﹶﻰ ﺍﻟﹾﺒ ﻴﺖِ ﺍﻟﹾﻌﺘِﻴﻖِ﴾]ﺍﳊﺞ [٣٣ :ﻭﺍﳌﺮﺍﺩ
ﺍﳊﺮﻡ ﻛﻠﻪ ﻷﻥ ﻛﻠﻪ ﻳﺘﺒﻊ ﺍﻟﺒﻴﺖ ﻭﻫﺬﺍ ﺍﳊﻜﻢ ﻋﺎﻡ ﳉﻤﻴﻊ ﺍﳊﺎﺝ ﻣﻦ ﺍﳌﻔﺮﺩ ﻭﺍﻟﻘﺎﺭﻥ ﻭﺍﳌﺘﻤﺘﻊ ﻭﺍﳌﻌﺘﻤﺮ ﻳﻌﲏ ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ
ﳛﻠﻖ ﺭﺃﺳﻪ ﺇﻻﹼ ﺃﻥ ﻳﺬﺑﺢ ﻫﺪﻳﻪ ﻭﺇﻥ ﱂ ﳛﺼﺮ ﻳﻌﲏ ﰲ ﻣﲎ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ[ ﻭﻣﺎﻟﻚ ﺃﻳﻀﺎ ﻓﺎﳌﺪﺍﺭ ﻋﻨﺪﳘﺎ ﻋﻠﻰ ﻣﻜﺎﻥ ﺍﻹﺣﺼﺎﺭ ﺣﻼﻻ ﺃﻭ ﺣﺮﺍﻣﺎ ،ﻭﻗﺎﻝ ﺃﺑﻮﺣﻨﻴﻔﺔ ﻻﺑﺪ ﺃﻥ ﻳﺬﺑﺢ )(٨
ﺑﺎﳊﺮﻡ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ﴿] :ﻓﻤﻦ ﻛﺎﻥ ﻣﻨﻜﻢ ﻣﺮﻳﻀﺎ﴾[ ﻓﻴﻪ ﺣﺬﻑ ﺍﻟﻨﻌﺖ ﺃﻱ :ﳏﺘﺎﺟﺎ ﺇﱃ ﺍﳊﻠﻖ ﻭ½ﻣﻦ¼ ﺣﺎﻝ ﻣﻦ ½ﻣﺮﻳﻀﺎ¼ ﻣﻘﺪﻡ ﻋﻠﻴﻪ ﻭ½ﻣﻦ¼ )(٩
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ﺍﻷﺋﻤﺔ ﺍﻷﺭﺑﻌﺔ١٢ .ﻙ
= ﺃﻱ ﺑﺎﻟﻌﻤﺮﺓ١٢ .
ﺛﻠﺜﺔِ َاﻳﺎم ٍ َ
ﻓﺼﻴﺎم ﴾ أي ﻓﻌﻠﻴﻪ ﺻﻴﺎم ﴿ ٰ َ ﻳﺠﺪ ﴾ اﳍﺪي ﻟﻔﻘﺪه أو ِ
ﻓﻘﺪ ﲦﻨﻪ ﴿ َ ِ َ ُ ﺑﻌﺪ اﻹﺣﺮام ﺑﻪ واﻷﻓﻀﻞ ﻳﻮم اﻟﻨﺤﺮ ﴿ َ َ ْ
ﻓﻤﻦ ْﻟﻢ َ ِ ْ
ﺃﻱ ﺑﺎﻟﺘﻤﺘﻊ١٢ .ﻙ
اﻟﺤﺞ ﴾أي ﰲ ﺣﺎل اﻹﺣﺮام ﺑﻪ) (٦ﻓﻴﺠﺐ ﺣﻴﻨﺌﺬ أن ﳛﺮم ﻗﺒﻞ اﻟﺴﺎﺑﻊ ﻣﻦ ذي اﳊﺠﺔ واﻷﻓﻀﻞ ﻗﺒﻞ اﻟﺴﺎدس ﻟﻜﺮاﻫﺔ
?
ِ َْ
رﺟﻌـﺘﻢ ﴾ إﱃ وﻃـﻨﻜﻢ ﻣﻜـﺔ أو
اذا َ َ ْ ُ ْ ﺻﻮم ﻳﻮم ﻋﺮﻓﺔ وﻻ ﳚﻮز ﺻﻮﻣﻬﺎ أﻳﺎم اﻟﺘﺸﺮﻳﻖ ﻋ أﺻﺢ ﻗﻮﱄ اﻟﺸﺎﻓﻌﻲ ﴿ َ َ ْ َ ٍ
وﺳـﺒﻌﺔ ِ َ
ﻟﻠﺘﺒﻌﻴﺾ ﻭﻗﻮﻟﻪ﴿ :ﺃﹶﻭ ﺑِﻪِ ﺃﹶﺫﹰﻯ﴾ ﺃﻱ ﺃﱂ ﻭﻣﺮﺽ ﴿ﻣﻦ ﺭﺃﹾ ِﺳﻪِ﴾]ﺍﻟﺒﻘﺮﺓ [١٩٦ :ﺃﻱ ﰲ ﺭﺃﺳﻪ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻓﺤﻠﻖ ﰲ ﺍﻹﺣﺮﺍﻡ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﺻﺤﺔ ﺗﺮﺗﺐ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﻷﻥ ﺍﳌﺮﺽ ﻭﺍﻷﺫﻯ ﺑـﺪﻭﻥ ﺍﳊﻠـﻖ ﻭﺍﻟﺘﺤﻠـﻞ ﻻ )(١
ﻳﻮﺟﺐ ﺍﻟﻔﺪﻳﺔ] .ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﻓﻔﺪﻳﺔ[ ﻣﺒﺘﺪﺃ ﺧﱪﻩ ﳏﺬﻭﻑ ﻗﺪﺭﻩ ﺑﻘﻮﻟﻪ½ :ﻋﻠﻴﻪ¼ ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﺻﻴﺎﻡ ...ﺇﱁ¼ ﺑﻴﺎﻥ ﻟﻔﺪﻳﺔ ﻭﻗﻮﻟﻪ½ :ﻗﹸﻮﺕ ﺍﻟﺒﻠﺪ¼ ﺃﻱ )(٢
ﻣﻜﺔ ﻭﻗﻮﻟﻪ½ :ﺃﻱ ﺫﹶﺑﺢ ﺷﺎﺓ¼ ﺃﻱ ﳎﺰﺋﺔ ﰲ ﺍﻷﺿﺤﻴﺔ ﻭﻫﺬﺍ ﺍﻟﺪﻡ ﺩﻡ ﲣﻴﲑ ﻭﺗﻘﺪﻳﺮ ﻭﻗﻮﻟﻪ½ :ﺍﺳﺘﻤﺘﻊ¼ ﺃﻱ ﲤﺘﻊ ﺃﻱ ﺍﻧﺘﻔﻊ
ﻭﻗﻮﻟﻪ½ :ﺑﻐﲑ ﺍﳊﻠﻖ¼ ﺍﻟﻐﲑ ﺳﺒﻌﺔ ﺃﺷﻴﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﰲ ﺍﻟﺸﺮﺡ ﻭﺍﻟﺘﻘﻠﻴﻢ ﻭﺍﻟﺘﻘﺒﻴﻞ ﻭﺍﻟﻮﻁﺀ ﺍﻟﺜﺎﱐ ﻭﺍﻟﻮﻁﺀ ﺑﲔ ﺍﻟﺘﺤﻠﻠﲔ ﻓﻬﺬﺍ
ﺍﻟﺪﻡ ﳚﺐ ﰲ ﲦﺎﻧﻴﺔ ﺃﺷﻴﺎﺀ ﰲ ﺍﻵﻳﺔ ﻣﻨﻬﺎ ﻭﺍﺣﺪ ﻭﺍﻟﺒﺎﻗﻲ ﻣﻠﺤﻖ ﺑﻪ ﺃﻱ ﻣﻘﺎﺱ ﻭﺇﻥ ﺍﻗﺘﺼﺮ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﰲ ﺍﻟﺘﺼﺮﻳﺢ
ﻋﻠﻰ ﺛﻼﺛﺔ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺳﺘﺔ ﻣﺴﺎﻛﲔ[ ﻟﻜﻞ ﻣﺴﻜﲔ ﻧﺼﻒ ﺻﺎﻉ ﻣﻦ ﺑﺮ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٣
ﻗﻮﻟﻪ] :ﻣﻦ ﺣﻠﻖ ﻟﻐﲑ ﻋﺬﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻌﺪﻱ ﺍﳊﻜﻢ ﺑﺎﻟﻘﻴﺎﺱ ﺇﱃ ﻣﺎ ﻫﻮ ﻟﻴﺲ ﲟﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ ﻭﻫـﺬﺍ ﻋﻨـﺪ ﺍﻟـﺸﺎﻓﻌﻲ ﻭﻣﺎﻟـﻚ )(٤
ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﺬﺍ ﺍﻟﻘﻴﺎﺱ ﻭﻋﻨﺪﻧﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑﻐﲑ ﻋﺬﺭ ﻳﺘﺤﺘﻢ ﻋﻠﻴﻪ ﺍﻟﺪﻡ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻳﻜﻮﻥ ﺃﺣﺮﻡ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺘﻤﺘﻊ ﻣﻦ ﺃﺣﺮﻡ ﺑﺎﻟﻌﻤﺮﺓ ﻣﻦ ﺍﳌﻴﻘﺎﺕ ﰲ ﺃﺷﻬﺮ ﺍﳊﺞ ﻭﻣﻦ ﺃﺣـﺮﻡ ـﺎ ﻗﺒﻠـﻬﺎ )(٥
ﻻ ﻳﻜﻮﻥ ﻣﺘﻤﺘﻌﺎ ﺇﻻ ﺇﺫﺍ ﺃﺩﻯ ﺃﻛﺜﺮ ﺃﻓﻌﺎﳍﺎ ﻓﻴﻬﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰲ ﺣﺎﻝ ﺍﻹﺣﺮﺍﻡ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺻﻴﺎﻡ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻗﺒﻞ ﺇﺣﺮﺍﻡ )(٦
ﺍﳊﺞ .ﻭﳚﻮﺯ ﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻄﺤﺎﻭﻱ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ :ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﻟﻮ ﺻـﺎﻡ ﻫـﺬﻩ ﺍﻟﺜﻼﺛـﺔ ﺍﻷﻳـﺎﻡ ﰲ ﺣﺮﻣـﺔ
ﺍﻟﻌﻤﺮﺓ ﻗﺒﻞ ﺃﻥ ﳛﺮﻡ ﺑﺎﳊﺞ ،ﻓﻜﺎﻥ ﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ :ﳚﺰﺋﻪ ﺫﻟﻚ ﻭﳑﻦ ﻗﺎﻝ ﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻨﻬﻢ ﺃﺑﻮ ﺣﻨﻴﻔـﺔ ،ﻭﺃﺑـﻮ ﻳﻮﺳـﻒ،
ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ] .ﻋﻠﻤﻴﺔ[
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ﺃﻱ ﺇﱃ ﺍﳋﻄﺎﺏ١٢ .ﻙ
ﺎﻣ َﻠ ـ ٌﺔ ﴾ ﲨﻠــﺔ ﺗﺄﻛﻴــﺪ ﳌــﺎ ﻗﺒﻠﻬــﺎ. ﺗﻠ ـ َ َﻋ ـ َ َ ٌة َ ِ ﻏﲑﻫــﺎ،وﻗﻴــﻞ إذا ﻓ ـﺮﻏﺘﻢ ﻣـﻦ أﻋﻤــﺎل اﳊ ـﺞ وﻓﻴــﻪ اﻟﺘﻔــﺎت ﻋـﻦ َ
اﻟﻐﻴﺒ?ــﺔ ﴿ ِ ْ )(١
ﻟﻤﻦ ْﻟﻢ َ ُ ْ
ﻳﻜﻦ اَ ْﻠُ ٗ )َ (٣ﺣﺎ ِ ِ ي ْ َ ْ ِ ِ
اﻟﻤﺴﺠﺪ ْاﻟـ َ َ ام ِ ﴾ ﴿ ٰذﻟ ِ َ ﴾ اﳊﻜﻢ اﳌﺬﻛﻮر ﻣﻦ وﺟﻮب اﳍﺪي أو اﻟﺼﻴﺎم ﻋ ﻣﻦ ﲤﺘـﻊ ﴿ ِ َ ْ
)(٢
ﺑﺄن ﻟﻢ ﻳﻜﻮﻧﻮا ﻋ دون ﻣﺮﺣﻠﺘﲔ ﻣﻦ اﳊﺮم) (٤ﻋﻨﺪ اﻟﺸﺎﻓﻌﻲ ﻓﺈن ﻛﺎن ﻓﻼ دمﻋﻠﻴـﻪ وﻻ ﺻـﻴﺎم وإن ﲤﺘـﻊ ،وﰲ
ﺃﻱ ﻭﺟﻮﺏ ﺍﳍﺪﻱ ﺃﻭ ﺍﻟﺼﻴﺎﻡ١٢ .ﻙ
ـﻚ وﻫـﻮ أﺣـﺪ وﺟﻬـﲔ
?
ذﻛﺮ اﻷﻫﻞ إﺷﻌﺎر ﺑﺎﺷﺘـﺮاط اﻻﺳﺘﻴﻄﺎن،ﻓﻠﻮ أﻗﺎم ﻗﺒﻞ أﺷﻬﺮ اﳊﺞ وﻟﻢ ﻳﺴﺘﻮﻃﻦ وﲤﺘـﻊ ﻓﻌﻠﻴـﻪ ذﻟ
ﻋ ﻟـﻨﻔ ُﳊـ ﻟﺘﻤﺘ
ﻧـــــــــــــــــ
ـﺎرن وﻫـﻮ ﻣـﻦ أﺣـﺮم ﺑـﺎﻟﻌﻤﺮة ﻛـ ﻓﻌ
ﻋﻨﺪ اﻟﺸﺎ ﻲ واﻟﺜﺎﱐ ﻻ ،واﻷﻫﻞ ﻛﻨﺎﻳﺔ ﻦ ا ﺲ وأ ﻖ ﺑـﺎ ﻊ ﻓﻴﻤـﺎ ذ ﺮ ﺑﺎﻟـﺴﻨﺔ اﻟﻘ ُ
ﻧـــــــ ﻋﻨﺪﻧﺎ
ﺃﻱ ﻃﻮﺍﻑ ﺍﻟﻌﻤﺮﺓ ﻓﺈﻥ ﻛﺎﻥ ﺍﻹﺣﺮﺍﻡ ﺑﺎﳊﺞ ﺑﻌﺪ ﺍﻟﻄﻮﺍﻑ ﻓﻬﻮ ﲤﺘﻊ١٢ .ﻙ
?
ﺷـﺪﻳﺪ ْاﻟﻌ َ ِ
ِﻘـﺎب اﷲ َ ِ ْ ُ اﷲ ﴾ ﻓﻴﻤﺎ أﻣﺮﻛﻢ ﺑﻪ وﻳﻨﻬﺎﻛﻢ ﻋﻨﻪ ﴿ َ ْ
واﻋﻠ َُﻤـﻮا َان َ واﳊﺞ ﻣﻌﺎ أو ﻳﺪﺧﻞ اﳊﺞ ﻋﻠﻴﻬﺎ ﻗﺒﻞ اﻟﻄﻮاف ﴿ َوا ُﻘﻮا َ
ﻗﻮﻟﻪ] :ﻭﻗﻴﻞ ﺇﺫﺍ ﻓﺮﻏﺘﻢ[ ﻭﻫﺬﺍ ﻣﺮﺟﻮﺡ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﺭﺍﺟﺢ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ") .ﲨﻞ"( )(١
ﻗﻮﻟﻪ] :ﺫﻟﻚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻧﻔﺲ ﺍﻟﺘﻤﺘﻊ ﻋﻨﺪﻧﺎ ﻭﺇﱃ ﺣﻜﻢ ﺍﻟﺘﻤﺘﻊ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻭﻫﻮ ﻟﺰﻭﻡ ﺍﳍﺪﻱ ﳌﻦ ﳚﺪﻩ ﻣﻦ )(٢
ﺍﳌﺘﻤﺘﻊ ﻭﻟﺰﻭﻡ ﺑﺪﻟﻪ ﳌﻦ ﻻ ﳚﺪﻩ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﳌﻦ ﱂ ﻳﻜﻦ ﺃﻫﻠﻪ ...ﺇﱁ[ ﺃﻱ ﻻﺯﻡ ﻟﻠﺬﻱ ﻻ ﻳﺴﻜﻦ ﻣﻜﺔ ﻭﺃﻫﻞ ﺍﻟﺮﺟﻞ ﺃﺧﺺ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻭﺇﳕﺎ ﺫﻛﺮ ﺍﻷﻫﻞ ﻷﻥ )(٣
ﺍﻟﻐﺎﻟﺐ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺴﻜﻦ ﺣﻴﺚ ﻳﺴﻜﻦ ﺃﻫﻠﻪ ﻓﻌﱪ ﺑﺴﻜﻮﻥ ﺍﻷﻫﻞ ﻋﻦ ﺳﻜﻮﻥ ﻧﻔﺴﻪ ،ﻭﺣﺎﺿﺮﻭﺍ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻋﻨﺪﻧﺎ ﻫﻢ
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ﺃﻫﻞ ﻣﻜﺔ ﻭﻣﻦ ﻛﺎﻥ ﻣﱰﻟﻪ ﺩﺍﺧﻞ ﺍﳌﻮﺍﻗﻴﺖ ﻓﻼ ﻣﺘﻌﺔ ﻭﻻ ﻗﺮﺍﻥ ﳍﻢ ﻓﻤﻦ ﲤﺘﻊ ﺃﻭ ﻗﺮﻥ ﻣﻨﻬﻢ ﻓﻌﻠﻴﻪ ﺩﻡ ﺟﻨﺎﻳﺔ ﻻ ﻳﺄﻛﻞ ﻣﻨﻪ،
ﻭﺣﺎﺿﺮﻭﺍ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻳﻨﺒﻐﻲ ﳍﻢ ﺃﻥ ﻳﻌﺘﻤﺮﻭﺍ ﰲ ﻏﲑ ﺃﺷﻬﺮ ﺍﳊﺞ ﻭﻳﻔﺮﺩﻭﺍ ﺃﺷﻬﺮ ﺍﳊﺞ ﻟﻠﺤﺞ .ﻭﺍﻟﻘﺎﺭﻥ ﻭﺍﳌﺘﻤﺘﻊ
ﺍﻵﻓﺎﻗﻴﺎﻥ ﺩﻣﻬﻤﺎ ﺩﻡ ﻧﺴﻚ ﻳﺄﻛﻼﻥ ﻣﻨﻪ ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﺭﻛﺎﻥ ﺍﳊﺞ ﲬﺴﺔ :ﺍﻹﺣﺮﺍﻡ ﻭﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻭﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻲ ﺑﲔ
ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻭﺣﻠﻖ ﺍﻟﺮﺃﺱ ﺃﻭ ﺍﻟﺘﻘﺼﲑ ،ﻓﺮﻛﻦ ﺍﳊﺞ ﻣﺎ ﻻ ﳛﺼﻞ ﺍﻟﺘﺤﻠﻞ ﺇﻻ ﺑﺎﻹﺗﻴﺎﻥ ﺑﻪ ﻭﻭﺍﺟﺒﺎﺗﻪ ﻫﻮ ﺍﻟﺬﻱ ﺇﺫﺍ ﺗﺮﻙ ﳚﱪ
ﺑﺎﻟﺪﻡ ﻭﺳﻨﻨﻪ ﻣﺎ ﻻ ﳚﺐ ﺑﺘﺮﻛﻪ ﺷﻲﺀ ﻭﻛﺬﺍ ﺃﻓﻌﺎﻝ ﺍﻟﻌﻤﺮﺓ ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻓﺄﺭﻛﺎﺎ ﺃﺭﺑﻌﺔ؛ ﺍﻹﺣﺮﺍﻡ ﻭﺍﻟﻄﻮﺍﻑ
ﺑﺎﻟﺒﻴﺖ ﻭﺍﻟﺴﻌﻲ ﺑﲔ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ ﻭﺍﳊﻠﻖ ﻭﻟﻠﺤﺞ ﲢﻠﻼﻥ ،ﻭﺃﺳﺒﺎﺏ ﺍﻟﺘﺤﻠﻞ ﺛﻼﺛﺔ ﺭﻣﻲ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﻭﻃﻮﺍﻑ
ﺍﻟﺰﻳﺎﺭﺓ ﻭﺍﳊﻠﻖ ﻭﺇﺫﺍ ﻭﺟﺪ ﺷﻴﺌﺎﻥ ﻣﻦ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺜﻼﺛﺔ ﺣﺼﻞ ﺍﻟﺘﺤﻠﻞ ﻭﺑﺎﻟﺜﺎﻟﺚ ﺣﺼﻞ ﺍﻟﺘﺤﻠﻞ ﺍﻟﺜﺎﱐ ﻭﺑﻌﺪ ﺍﻟﺘﺤﻠﻞ ﺍﻷﻭﻝ
ﻳﺴﺘﺒﻴﺢ ﲨﻴﻊ ﺍﶈﻈﻮﺭﺍﺕ ﺃﻱ ﳏﻈﻮﺭﺍﺕ ﺍﻹﺣﺮﺍﻡ ﺇﻻ ﺍﻟﻨﺴﺎﺀ ﻭﺑﺎﻟﺜﺎﱐ ﻳﺴﺘﺒﻴﺢ ﺍﻟﻜﻞ .ﻭﺍﺗﻔﻘﺖ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻧﻪ ﳚﻮﺯ ﺃﺩﺍﺀ
ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ﺍﻹﻓﺮﺍﺩ ﻭﺍﻟﺘﻤﺘﻊ ﻭﺍﻟﻘﺮﺍﻥ ﻭﺍﻷﻓﻀﻞ ﻋﻨﺪﻧﺎ ﻫﻮ ﺍﻟﻘﺮﺍﻥ ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﺗﺎﺑﻌﻮﺍ ﺑﲔ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ
ﻓﺈﻤﺎ ﻳﻨﻔﻴﺎﻥ ﺍﻟﻔﻘﺮ ﻭﺍﻟﺬﻧﻮﺏ ﻛﻤﺎ ﻳﻨﻔﻲ ﺍﻟﻜﲑ ﺧﺒﺚ ﺍﳊﺪﻳﺪ ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﻟﻴﺲ ﻟﻠﺤﺞ ﺍﳌﱪﻭﺭ ﺟﺰﺍﺀ ﺇﻻ ﺍﳉﻨﺔ¼.
)"ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻣﺮﺣﻠﺘﲔ ﻣﻦ ﺍﳊﺮﻡ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻔﺼﻴﻠﻪ ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻷﺋﻤـﺔ ﰲ ﺍﳌـﺮﺍﺩ ﲝﺎﺿـﺮﻳﻪ )(٤
ﻓﻘﺎﻝ ﻣﺎﻟﻚ ﻫﻢ ﺃﻫﻞ ﻣﻜﺔ ﺑﻌﻴﻨﻬﺎ ﻭﺍﺧﺘﺎﺭﻩ ﺍﻟﻄﺤﺎﻭﻱ ﻗﺎﻝ ﻃﺎﺅﺱ ﻫﻢ ﺃﻫﻞ ﺍﳊﺮﻡ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻫﻢ ﺃﻫـﻞ ﺍﳌﻴﻘـﺎﺕ ﻓﻤـﻦ ﺩﻭﻧـﻪ
ﺇﱃ ﻣﻜﺔ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻫﻢ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﻣﻜﺔ ﺩﻭﻥ ﻣﺴﺎﻓﺔ ﺍﻟﻘﺼﺮ ﻭﻫﻲ ﻣﺮﺣﻠﺘﺎﻥ ﻋﻨﺪﻩ] .ﻋﻠﻤﻴﺔ[
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ﺃﻱ
ﻣﻌﻠﻮﻣـﺖ﴾ ﺷـ ّﻮال وذو اﻟﻘﻌـﺪة وﻋـﺸﺮ ﻟﻴـﺎل) (٣ﻣـﻦ ذي اﳊﺠـﺔ وﻗﻴـﻞ ﻛﻠـﻪ ﴿ ﴾﴾۱۹۶ﳌﻦ ﺧﺎﻟﻔﻪَ ْ َ ﴿ .
? )(٢
اﻟﺤﺞ﴾ وﻗﺘﻪ)ْ َ ﴿ (١
اﺷ ُ ٌﺮ ْ ُ ْ ٰ ٌ ﻉ
ﻛﻞ ﺍﻟﺸﻬﺮ ﻗﺎﺋﻠﻪ ﻣﺎﻟﻚ ﻓﻴﺠﻮﺯ ﻋﻨﺪﻩ ﺗﺄﺧﲑ ﻃﻮﺍﻑ ﺍﻟﺮﻛﻦ ﺇﱃ ﺁﺧﺮ ﺍﻟﺸﻬﺮ١٢ .ﻙ
ﺟﺪال ﴾
وﻻ ِ َ َ ﻮق ﴾ ﻣﻌﺎص)َ َ ﴿ (٥ وﻻ ُ ُ
ﻓﺴ ْ ٌ رﻓﺚ ﴾ ﲨﺎع ﻓﻴﻪ)َ َ ﴿ (٤ اﻟﺤﺞ ﴾ ﺑﺎﻹﺣﺮام ﺑﻪ ﴿ َ َ
ﻓﻼ َ َ ٌ ﻓﻤﻦ َ َ َض ﴾ ﻋ ﻧﻔﺴﻪ ﴿ ِ ْ
ﻓﻴ ِﻦ ْ َ ﴿ََ ْ
ﻓﻌﱪ ﻋﻨﻪ ﺑﺎﻟﻨﻔﻲ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻓﺎﳌﻘﺼﻮﺩ ﻭﻻ ﺗﺮﻓﺜﻮﺍ١٢ .ﻙ
ْﻌﻠﻮا ِ ْ اﻟﺤﺞ ﴾ وﰲ ﻗﺮاءة ﺑﻔﺘﺢ اﻷوﻟ َﲔ واﳌﺮاد ﰲ اﻟﺜﻼﺛﺔ اﻟﻨﻬﻲ ﴿ َ َ
وﻣﺎ َ ﻔ َ ُ ْ ﺧﺼﺎم ﴿ ِ ْ َ
? )(٦
ﺧﻴـﺮ ٍ﴾) (٧ﻛﺼﺪﻗﺔ ﴿ ْﻌﻠ َْﻤ ُ اﷲُ ﴾
ﻣﻦ َ ْ
ﻛﻼ ﻋ اﻟﻨﺎس ْ ُ َ َ َ ﴿ :
وﺗﺰودوا﴾<ﻣﺎ ﻳـﺒﻠﻐﻜﻢ ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻪ ،وﻧﺰل ﰲ أﻫﻞ اﻟﻴﻤﻦ وﻛﺎﻧﻮا َﳛ ّﺠﻮن ﺑﻼ زاد ﻓﻴﻜﻮﻧﻮن ّ
)(٩ )(٨
ﺃﻱ ﺷﻴﺌﺎ ﻳﻮﺻﻠﻜﻢ ١٢ .ﻙ ﺇﱃ ﻣﻜﺔ ١٢ .ﻙ
ـﺎب ﴿ ﴾ ﴾۱۹۷ذوي ـﻮن ﻳـ ُـﺎو ِ ْ َ ْ َ
اﻟﺘﻘـ ٰـﻮي ﴾) (١٠ﻣــﺎ ُﻳ ـّﺘ ﺑــﻪ ﺳــﺆال اﻟﻨــﺎس وﻏــﲑه )َ ﴿ (١١وا ُﻘـ ْ ِ ﻟــﺴﻔﺮﻛﻢ ﴿ َﻓـ ِـﺎن َ ْ
ﺧﻴ ــ َﺮ اﻟــﺰاد ِ ْ ?
اﻻﻟﺒـ ِ
ﺟﻨﺎح ﴾ .......................................................................... ﻟﻴﺲ ﻋَﻠ ْ ُ ْ
َﻴﻜﻢ ُ َ ٌ اﻟﻌﻘﻮل َ ْ َ ﴿.
)(١٢
ﻗﻮﻟﻪ] :ﻭﻗﺘﻪ[ ﺇﳕﺎ ﻗﺪﺭﻩ ﻷﻥ ﺍﳊﺞ ﻓﻌﻞ ﻭﺍﻟﻔﻌﻞ ﻻﻳﻜﻮﻥ ﺃﺷﻬﺮﺍ") .ﺻﺎﻭﻱ"( )(١
ﻗﻮﻟﻪ] :ﺃﺷﻬﺮ[ ﻫﻲ ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ ﻋﻨﺪﻧﺎ ﻭﺇﳕﺎ ﲰﻲ ﺷﻬﺮﺍﻥ ﻭﺑﻌﺾ ﺷﻬﺮ ﺃﺷﻬﺮﺍ ﻣﻊ ﺃﻥ ﲨﻊ ﺍﻟﻘﻠﺔ )(٢
ﻻﻳﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺃﻗﻞ ﻣﻦ ﺍﻟﺜﻼﺛﺔ ﺇﻗﺎﻣﺔ ﻟﻠﺒﻌﺾ ﻣﻘﺎﻡ ﺍﻟﻜﻞ ﺃﻭ ﺇﻃﻼﻗﺎ ﻟﻠﺠﻤﻊ ﻋﻠﻰ ﻣﺎ ﻓﻮﻕ ﺍﻟﻮﺍﺣﺪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﹶﻴﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺗﻔﺼﻴﻠﻪ ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻷﺋﻤـﺔ ﰲ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﺍﻟﹾﺤـ ﺞ
ﻗﻮﻟﻪ] :ﻭﻋﺸﺮ ﻟ ٍ )(٣
ﺃﹶﺷﻬﺮ ﻣﻌﻠﹸﻮﻣﺎﺕ]﴾ﺍﻟﺒﻘﺮﺓ [١٩٧ :ﻣﺎ ﻫﻲ ﻫﺬﻩ ﺍﻷﺷﻬﺮ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺃﺷﻬﺮ ﺍﳊﺞ ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﺗـﺴﻌﺔ
0
0
ﺃﻳﺎﻡ ﻭﻋﺸﺮ ﻟﻴﺎﻝ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ﺑﺪﺧﻮﻝ ﻟﻴﻠﺔ ﺍﻟﻨﺤﺮ ﻓﻴﻬﺎ ﻻ ﻳﻮﻣﻪ .ﻭﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ ﺑﺪﺧﻮﻝ ﺍﻟﻴﻮﻡ ﺃﻳﻀﺎ ﻗﺎﻝ ﺍﳌﻼ ﻋﻠﻲ ﺍﻟﻘـﺎﺭﻱ ﰲ
"ﺍﳌﺴﻠﻚ ﺍﳌﺘﻘﺴﻂ"½ :ﺷﻮﺍﻝ ﻭﺫﻭ ﺍﻟﻘﻌﺪﺓ ﻭﻋﺸﺮﺓ ﺃﻳﺎﻡ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ ﺃﻱ ﻋﻨﺪﻧﺎ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻴﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺧﱪ ½ﻻ¼ ﻣﻘﺪﺭ ﻟﻴﻜﻮﻥ ﲨﻠﺔ ﻷﻧﻪ ﺟﺰﺍﺀ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﻌﺎﺹ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻔﺴﻖ ﻫﺎﻫﻨﺎ ﺍﳌﻌﲎ ﺍﻟﺸﺮﻋﻲ ﻭﻫﻮ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻄﺎﻋﺔ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻭﺍﳌﺮﺍﺩ ﰲ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻨﻬﻲ[ ﻷﻥ ﺍﻟﺘﻌﺒﲑ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﺑﺼﻮﺭﺓ ﺍﳋﱪ ﺃﺑﻠﻎ ﰲ ﺍﻻﻧﺰﺟﺎﺭ") .ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﺗﻔﻌﻠﻮﺍ ﻣﻦ ﺧﲑ ...ﺇﱁ[ ﺇﻥ ﻗﻠﺖ :ﺇﻥ ﺍﷲ ﻛﻤﺎ ﻳﻌﻠﻢ ﺍﳋﲑ ﻣﻦ ﺍﻟﻌﺒﺪ ﻳﻌﻠﻢ ﺍﻟﺸﺮ ﻣﻨﻪ ،ﺃﺟﻴﺐ ﺑﺄﻥ ﺷﺄﻥ ﺍﷲ ﺳﺘﺮ ﺍﻟﺸﺮ ﻋﻦ )(٧
ﺍﻟﻌﺒﻴﺪ ﻓﻼ ﻳﻈﻬﺮﻩ ﻋﻠﻴﻬﻢ ﲞﻼﻑ ﺍﳋﲑ ﻓﻴﻈﻬﺮﻩ ﻟﻠﺨﻼﺋﻖ ﳌﺎ ﰲ ﺍﳊﺪﻳﺚ½ :ﺇﺫﺍ ﺗﺎﺏ ﺍﻟﻌﺒﺪ ﺃﻧﺴﻰ ﺍﷲ ﺍﳊﻔﻈﺔ ﺫﻧﻮﺑﻪ ﻭﺃﻧﺴﻰ ﺫﻟﻚ
ﺟﻮﺍﺭﺣﻪ ﻭﻣﻌﺎﳌﻪ ﺣﱴ ﻳﺄﰐ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺎﻫﺪ ﺑﺬﻧﺐ¼ ،ﻭﺃﻳﻀﺎ ﺍﻵﻳﺔ ﻣﺴﻮﻗﺔ ﰲ ﺃﻓﻌﺎﻝ ﺍﳊﺞ ﻭﻛﻠﻬﺎ ﺧﲑ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻟﻼﺣﻘﺔ ﻋﻠﻰ ﻃﺒﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻛﹶﻼ [ﺃﻱ ﻋﺎﻟﺔ") .ﺻﺎﻭﻱ"( )(٩
ﻗﻮﻟﻪ] :ﻭﺗﺰﻭﺩﻭﺍ ﻓﺈﻥ ﺧﲑ ﺍﻟﺰﺍﺩ ﺍﻟﺘﻘﻮﻯ[ ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﺰﻭﺩ ﻭﺃﻧﻪ ﻻﻳﻨﺎﰲ ﺍﻟﺘﻮﻛﻞﹶ ﻭﺫﻡ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﺘﻮﻛﻞﱢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ. )(١٠
)"ﺍﻹﻛﻠﻴﻞ"( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻏﲑﻩ[ ﺃﻱ ﻛﺎﻟﻐﺼﺐ ﻭﺍﻟﺴﺮﻗﺔ") .ﺻﺎﻭﻱ"( )(١١
ﻗﻮﻟﻪ] :ﺫﻭﻱ ﺍﻟﻌﻘﻮﻝ[ ﺗﻔﺴﲑ ﻟﻠﻤﻀﺎﻑ ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ") .ﲨﻞ"( )(١٢
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ﻣﺘﻌﻠﻖ ﺑـ ½ﺗﺒﺘﻐﻮﺍ¼ ١٢ .ﻙ
ﻣﻦ ُ ْ
?
اﻓﻀﺘﻢ ﴾ رﺑﻜﻢ ﴾ ﺑﺎﻟﺘﺠﺎرة ﰲ اﳊﺞ ،ﻧﺰل ردا ﻟﻜﺮاﻫﺘﻬﻢ ذﻟﻚ﴿ َ ِ َ ۤ
ﻓﺎذا َ َ ْ ُ ْ
)(٣
ﺘﻐﻮا ﴾) (١ﺗﻄﻠﺒﻮا ﴿ َ ْ ً
ﻓﻀﻼ ﴾ رزﻗﺎ ﴿ ْ
)(٢
ان َﺗ ْ َ ُ ْ
ﰲ﴿ َ ْ
ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ ½ﻭﺍﺫﻛﺮﻭﺍ¼ ١٢ .ﻛﻤﺎ
ﻧـــــــ ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﺎ ﺻﺢ
ﻧـــــــــــــــــ
اﷲ﴾ ﺑﻌﺪ اﳌﺒﻴﺖ ﲟﺰدﻟ ِﻔﺔ ﺑﺎﻟﺘﻠﺒﻴﺔ واﻟﺘﻬﻠﻴﻞ واﻟﺪﻋﺎء ﴿ ﻋ ْ َﻓﺖ ﴾ ﺑﻌﺪ اﻟﻮﻗﻮف ﺑﻬﺎ ﴿ َﻓﺎذْ ُ ُ وا َ
ﻣﻦ َ َ ٰ ٍ
? )(٧
ِﻨﺪ دﻓﻌﺘﻢ ﴿ ْ
)(٦ )(٥ )(٤
اﻟﻤﺸﻌﺮ ِ ْاﻟـ َ َ ام ِ﴾ ﻫـﻮ ﺟﺒـﻞ ﰲ آﺧـﺮ اﳌﺰدﻟﻔـﺔ ﻳﻘـﺎل ﻟـﻪ ﻗـﺰح) (٨وﰲ اﳊـﺪﻳﺚ أﻧـﻪ ﺻـ اﷲ ﻋﻠﻴـﻪ و ﺳـﻠﻢ وﻗـﻒ ﺑـﻪ ﻳـﺬﻛﺮ اﷲ
َْ ْ َ
ﻛﻤﺎ َ ٰﺪ ﴾ ﳌﻌﺎﻟﻢ دﻳﻨﻪ وﻣﻨﺎﺳـﻚ ﺣﺠـﻪ واﻟﻜـﺎف ﻟﻠﺘﻌﻠﻴـﻞ ﴿ َو ِ ْ
ان ﴾ وﻳﺪﻋﻮه ﺣﱴ أﺳﻔﺮ ﺟﺪا ،رواه ﻣﺴﻠﻢ ﴿ َواذْ ُ ُ ْوہُ َ َ
)(٩
ﻻ ﻣﻦ
اﻟﻨﺎس ﴾ أي ﻣﻦ اﻟﻀﺎﻟ ْ َ ﴿ُ ﴿ .﴾﴾۱۹۸ﺛﻢ َ ِ ْ ُ ْ
اﻓﻴﻀﻮا ﴾ ﻳﺎ ﻗﺮﻳﺶ ﴿ ِ ْ
ﻣﻦ َ ْ ُ ﻤﻦ ٓ ﻗﺒﻠ ِ ٖ ﴾ ﻗﺒﻞ ﻫﺪاه ﴿ َﻟ ِ َ ﳐﻔﻔﺔ ﴿ ُ ْ ُ ْ
?
اﻓﺎض ُ ﺣﻴﺚ َ َ َ ﻣﻦ َ ْ
ﻛﻨﺘﻢ ْ
ﻣﺰﺩﻟﻔﺔ ١٢ .ﻙ
ﻗﻮﻟﻪ] :ﰲ ﺃﻥ ﺗﺒﺘﻐﻮﺍ[ ﺃﺷﺎﺭ ﺑﺘﻘﺪﻳﺮ ½ﰲ¼ ﺇﱃ ½ﺃﻥ ﺗﺒﺘﻐﻮﺍ¼ ﰲ ﻣﻮﺿﻊ ﺟﺮ") .ﻛﺮﺧﻲ"( )(١
ﻗﻮﻟﻪ] :ﺭﺯﻗﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﻀﻞ ﺍﻟﺪﻧﻴﻮﻱ ﻣﻨﻪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ ﻭﻷﻥ ﻧﻔﻲ ﺍﳉﻨﺎﺡ ﻋﻦ ﺍﻷﺧﺮﻭﻱ ﳑﺎ ﻻ ﺭﻳﺐ ﻓﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻧﺰﻝ ﺭﺩﺍ ...ﺇﱁ[ ﺃﻱ ﻓﻼ ﺑﺄﺱ ﺑﺎﻟﺘﺠﺎﺭﺓ ﺑﺎﳊﺞ ﺇﺫﺍ ﻛﺎﻧﺖ ﻻ ﺗﺸﻐﻠﻪ ﻋﻦ ﺃﻓﻌﺎﻟﻪ ﻟﻜﻦ ﺍﳊﻖ ﺃﻥ ﺍﻟﺘﺠﺎﺭﺓ ﻭﺇﻥ ﻛﺎﻧﺖ )(٣
ﻣﺒﺎﺣﺔ ﰲ ﺍﳊﺞ ﺇﻻ ﺃﻥ ﺍﻷﻭﱃ ﺗﺮﻛﻬﺎ ﻓﻴﻪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﺃﹸﻣِﺮﻭﺍ ﺇِﻟﱠﺎ ﻟِﻴﻌﺒﺪﻭﺍ ﺍﻟﻠﱠﻪ ﻣﺨﻠِﺼِﲔ ﹶﻟﻪ ﺍﻟﺪﻳﻦ]﴾ﺍﻟﺒﻴﻨﺔ [٥ :ﻭﺍﻹﺧﻼﺹ
ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﺣﺎﻣﻞ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺳﻮﻯ ﻛﻮﻧﻪ ﻃﺎﻋﺔ ﻭﻋﺒﺎﺩﺓ") .ﺻﺎﻭﻱ""،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
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ﻗﻮﻟﻪ] :ﺩﻓﻌﺘﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻹﻓﺎﺿﺔ ﻫﻮ ﺍﻟﺪﻓﻊ ﻫﺎﻫﻨﺎ ﻭﺃﺻﻠﻪ ½ﺃﻓﻀﺘﻢ ﺃﻧﻔﺴﻜﻢ¼ ﻓﺘﺮﻙ ﺫﻛﺮ ﺍﳌﻔﻌﻮﻝ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻮﻗﻮﻑ ﺎ ﻭﺍﺟﺐ ﺬﻩ ﺍﻵﻳﺔ ﻷﻥ ﺍﻹﻓﺎﺿﺔ ﻣﻨﻬﺎ ﻻ ﻳﺘﺼﻮﺭ ﺇﻻ ﺑﻌﺪ ﺍﻟﻮﻗﻮﻑ ﺎ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻓﺎﺫﻛﺮﻭﺍ ﺍﷲ[ ﺃﻱ ﻟﺬﺍﺗﻪ ﻣﻦ ﻏﲑ ﻣﻼﺣﻈﺔ ﻧﻌﻤﻪ ﻷﻧﻪ ﺗﻌﺎﱃ ﻳﺴﺘﺤﻖ ﺍﳊﻤﺪ ﻣﻦ ﺣﻴﺚ ﺫﺍﺗﻪ ﻭﻣﻦ ﺣﻴﺚ ﺇﻧﻌﺎﻣﻪ ﻋﻠﻰ ﺧﻠﻘﻪ )(٦
ﻓﺤﺼﻠﺖ ﺍﳌﻐﺎﻳﺮﺓ ﺑﲔ ﻫﺬﺍ ﻭﻗﻮﻟﻪ﴿ :ﻭﺍﺫﹾﻛﹸﺮﻭﻩ ﻛﹶﻤﺎ ﻫﺪﺍﻛﹸﻢ]﴾ﺍﻟﺒﻘﺮﺓ") .[١٩٨ :ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﻠﺒﻴﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺑﺼﻼﺓ ﺍﻟﻌﺸﺎﺋﲔ ﻭﻭﺟﻪ ﺍﻟﺮﺩ ﺃﻧﻪ ﻻﲣﺼﻴﺺ ﻟﻠﺬﻛﺮ ﲟﻌﲎ ﺍﻟﺼﻼﺓ ﲟﻜﺎﻥ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻳﻘﺎﻝ ﻟﻪ ﻗﺰﺡ[ ﺑﻮﺯﻥ ﻋﻤﺮ ﻓﻬﻮ ﳑﻨﻮﻉ ﻣﻦ ﺍﻟﺼﺮﻑ ﻟﻠﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﺪﻝ ﻛﺠﺸﻢ ،ﻭﲰﻲ ﻣﺸﻌﺮﺍ ﻣﻦ ﺍﻟﺸﻌﺎﺭ ﻭﻫﻮ ﺍﻟﻌﻼﻣﺔ؛ )(٨
ﻷﻧﻪ ﻣﻦ ﻣﻌﺎﱂ ﺍﳊﺞ ﻭﻭﺻﻒ ﺑﺎﳊﺮﺍﻡ ﳊﺮﻣﺘﻪ ﻣﻦ ﺍﻟﺘﺤﺮﱘ ﻭﻫﻮ ﺍﳌﻨﻊ ﻓﻬﻮ ﳑﻨﻮﻉ ﻣﻦ ﺃﻥ ﻳﻔﻌﻞ ﻓﻴﻪ ﻣﺎ ﱂ ﻳﺆﺫﻥ ﻓﻴﻪ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﺍﺫﻛﺮﻭﻩ ﻛﻤﺎ ﻫﺪﺍﻛﻢ[ ﻭﻟﻴﺲ ﻫﺬﺍ ﺗﻜﺮﺍﺭﺍ ﻟﻘﻮﻟﻪ﴿ :ﻓﹶﺎﺫﹾﻛﹸﺮﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻋِﻨﺪ ﺍﻟﹾﻤﺸﻌﺮِ ﺍﻟﹾﺤﺮﺍﻡِ﴾]ﺍﻟﺒﻘﺮﺓ [١٩٨ :ﻷﻥ ﺍﻷﻭﻝ ﻟﺒﻴﺎﻥ )(٩
ﳏﻞ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻮﻗﻮﻑ ﻭﺗﻌﻠﻴﻢ ﺍﻟﻨﺴﻚ ﺍﳌﻨﺎﺳﺐ ﻟﺬﻟﻚ ﺍﶈﻞ ﻭﺃﻭﺟﺐ ﺑﺎﻟﺜﺎﱐ ﺃﻥ ﻳﻜﻮﻥ ﺫﻛﺮﻧﺎ ﺇﻳﺎﻩ ﻛﻬﺪﺍﻳﺘﻪ ﺇﻳﺎﻧﺎ ﺃﻱ ﻣﻮﺍﺯﻳﺎ ﳍﺎ ﰲ
ﺍﻟﻜﻢ ﻭﺍﻟﻜﻴﻒ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﻋﺮﻓﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﻌﻒ ﻣﺎ ﻗﻴﻞ ﺃﻱ ﻣﻦ ﻣﺰﺩﻟﻔﺔ ﺇﱃ ﻣﲎ ﺑﻌﺪ ﺍﻹﻓﺎﺿﺔ ﻣﻦ ﻋﺮﻓﺔ ﺇﻟﻴﻬﺎ ﻭﺍﳋﻄﺎﺏ ﻋﺎﻡ ﻭﺇﳕﺎ ﺿـﻌﻒ )(١٠
ﻫﺬﺍ؛ ﻷﻧﻪ ﻻ ﻳﺒﻘﻰ ﻟﻘﻮﻟﻪ ﴿ﻣِﻦ ﺣﻴﺚﹸ ﺃﹶﻓﹶﺎﺽ ﺍﻟﻨﺎﺱ]﴾ﺍﻟﺒﻘﺮﺓ [١٩٩ :ﻓﺎﺋﺪﺓ ﺇﻻ ﺍﻹﻳﻀﺎﺡ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﺗﻘﻔﻮﺍ ﺎ ﻣﻌﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻹﻓﺎﺿﺔ ﻭﻫﻮ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ] .ﻋﻠﻤﻴﺔ[ )(١١
ﻗﻮﻟﻪ] :ﻭﰒ ﻟﻠﺘﺮﺗﻴﺐ ...ﺇﱁ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺣﺎﺻﻠﻪ ﺃﻥ ﺍﻹﺗﻴﺎﻥ ﺑـ½ﰒ¼ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﻮﻗﻮﻑ ﺑﻌﺪ ﺭﺟﻮﻉ ﺍﻟﻨﺎﺱ )(١٢
ﻣﻦ ﻋﺮﻓﺔ ﻭﻭﺻﻮﳍﻢ ﻣﲎ ﻣﻊ ﺃﻥ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ ﻓﺄﺟﺎﺏ ﺍﳌﻔﺴﺮ ﺑﺬﻟﻚ ﻭﺃﺟﻴﺐ ﺃﻳﻀﺎ ﺑﺄﻥ ½ﰒ¼ ﲟﻌﲎ ﺍﻟﻮﺍﻭ ﻭﻫﻲ ﻻ ﺗﻘﺘﻀﻲ ﺗﺮﺗﻴﺒﺎ.
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Madinah Gift Centre
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ﺘﻢ ﴾ أدﻳﺘﻢ ﴿ َ ِ َ ُ ْ
ﻣﻨﺎﺳﻜﻜﻢ ﴾ ﻗﻀ ْ ُ ْ رﺣﻴﻢ ﴿ ﴾ ﴾۱۹۹ﺑﻬﻢَ ِ َ ﴿ .
ﻓﺎذا َ َ ﻏﻔﻮر ﴾ ﻟﻠﻤﺆﻣﻨﲔ ﴿ ِ ْ ٌ اﷲ ﴾ ﻣﻦ ذﻧﻮﺑﻜﻢ ﴿ ِان َ
اﷲ َ ُ ْ ٌ ﴿َ ْ َ ْ
واﺳﺘﻐ ِ ُ وا َ
)(١
ﻛﺬ ْ ِ ُ ْ
ﻛﻢ اﷲ ﴾ ﺑﺎﻟﺘﻜﺒﲑ واﻟﺜﻨﺎء ﴿ َ ِ
اﻟﻌﻘﺒﺔ وﻃﻔﺘﻢ واﺳﺘﻘﺮرﺗﻢ ﲟﲎ ﴿ َﻓﺎذْ ُ ُ وا َ ﺣﺠﻜﻢ ﺑﺄن رﻣﻴﺘﻢ ﲨﺮة َ ﻋﺒﺎدات ّ
)(٣ )(٢
ﻘﻮل َ َ ۤ
رﺑﻨﺎ ِ َﺗﻨﺎ ﴾ ﻧـﺼﻴﺒﻨﺎ ﴿ ﻓــ ِﻲ ﻣﻦ ُ ْ ُ
اﻟﻨﺎس َ ْ
ِ اﳊﺎل ﻣﻦ ½ذﻛﺮ¼ اﳌﻨﺼﻮب ﺑﺎذﻛﺮوا إذ ﻟﻮ ﺗﺄﺧﺮ ﻋﻨﻪ ﻟﻜﺎن ﺻﻔﺔ ﻟﻪ ﴿ َ ِ َ
ﻓﻤﻦ )(٦
)"ﺻﺎﻭﻱ"( ﻭﺭﻭﻱ½ :ﺃﻥ ﺍﷲ ﻋﺰﻭﺟﻞ ﻳﺒﺎﻫﻲ ﻣﻼﺋﻜﺘﻪ ﺑﺄﻫﻞ ﻋﺮﻓﺎﺕ ﻭﻳﻘﻮﻝ ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻋﺒﺎﺩﻱ ﺟﺎﺅﻭﺍ ﻣﻦ ﻛﻞ ﻓﺞ ﻋﻤﻴﻖ ﺷﻌﺜﺎ ﻏﱪﺍ ﺃﺷﻬﺪﻭﺍ
ﺇﱐ ﻏﻔﺮﺕ ﳍﻢ¼ ،ﻭﻳﺮﻭﻯ ½ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﺭﺋﻲ ﰲ ﻳﻮﻡ ﻫﻮ ﺃﺻﻐﺮ ﻭﺃﺣﻘﺮ ﻭﺃﺫﻝ ﻣﻨﻪ ﻳﻮﻡ ﻋﺮﻓﺔ ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﳌﺎ ﻳﺮﻯ ﻣﻦ ﺗﱰﻝ ﺍﻟﺮﲪﺔ
ﻭﲡﺎﻭﺯ ﺍﷲ ﻋﻦ ﺍﻟﺬﻧﻮﺏ ﺍﻟﻌﻈﺎﻡ¼ ،ﺇﺫ ﻳﻘﺎﻝ ﺇﻥ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺫﻧﻮﺑﺎ ﻻ ﻳﻜﻔﺮﻫﺎ ﺇﻻ ﺍﻟﻮﻗﻮﻑ ﺑﻌﺮﻓﺔ ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﺫﻧﺒﺎ ﻣﻦ ﻭﻗﻒ
ﺑﻌﺮﻓﺔ ﻓﻈﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻐﻔﺮ ﻟﻪ¼ .ﻭﺍﳊﺠﺔ ﺍﻟﻮﺍﺣﺪﺓ ﺃﻓﻀﻞ ﻣﻦ ﻋﺸﺮﻳﻦ ﻏﺰﻭﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻗﻴﻞ ﺇﻥ ﺍﻟﺒﻌﲑ ﺇﺫﺍ ﺣﺞ ﻋﻠﻴﻪ ﻣﺮﺓ ﺑﻮﺭﻙ ﰲ
ﺃﺭﺑﻌﲔ ﻣﻦ ﺃﻣﻬﺎﺗﻪ ﻭﺇﺫﺍ ﺣﺞ ﻋﻠﻴﻪ ﺳﺒﻊ ﻣﺮﺍﺕ ﻛﺎﻥ ﺣﻘﺎ ﻋﻠﻰ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ ﻳﺮﻋﺎﻩ ﰲ ﺭﻳﺎﺽ ﺍﳉﻨﺔ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺃﺩﻳﺘﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻗﻀﻰ¼ ﺇﺫﺍ ﻋﻠﻖ ﺑﻔﻌﻞ ﺍﻟﻨﻔﺲ ﻓﺎﳌﺮﺍﺩ ﻣﻨﻪ ﺍﻹﲤﺎﻡ ﻭﺍﻟﻔﺮﺍﻍ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﻘﹶﻀﺎﻫﻦ ﺳﺒﻊ ﺳﻤﺎﻭﺍﺕٍ﴾]ﺣﻢ )(١
ﺍﻟﺴﺠﺪﺓ [١٢ :ﻭﺇﺫﺍ ﻋﻠﻖ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﻐﲑ ﻓﺎﳌﺮﺍﺩ ﺑﻪ ﺍﻹﻟﺰﺍﻡ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻗﹶﻀﻰ ﺭﺑﻚ ﺃﹶﻻﱠ ﺗﻌﺒﺪﻭﺍﹾ﴾]ﺍﻹﺳﺮﺍﺀ] .[٢٣ :ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﺒﺎﺩﺍﺕ ﺣﺠﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻨﺎﺳﻚ ﻫﺎﻫﻨﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳊﺞ ﻓﺈﺎ ﺷﺎﺋﻌﺔ ﻓﻴﻬـﺎ ﻭﺇﻥ ﻛـﺎﻥ ﺃﺻـﻠﻬﺎ )(٢
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ﲟﻌﲎ ﻏﺎﻳﺔ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﻄﻠﻘﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ[ ﺑﺴﻜﻮﻥ ﺍﳌﻴﻢ ﻭﲡﻤﻊ ﻋﻠﻰ ﲨﺮﺍﺕ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻭﻋﻠﻰ ﲨﺎﺭ ﻭﺍﳉﻤﺮﺓ ﺗﻄﻠﻖ ﻋﻠﻰ ﺍﳊﺼﺎﺓ ﺍﳌﺮﻣﻴﺔ ﻭﻋﻠﻰ )(٣
ﻣﻮﺿﻊ ﺍﻟﺮﻣﻲ ﺑﻄﺮﻳﻖ ﺍﻻﺷﺘﺮﺍﻙ ﻭﺍﳌﺘﺒﺎﺩﺭ ﻣﻨﻬﺎ ﻫﻨﺎ ﺍﳌﻮﺿﻊ ﻓﻘﻮﻟﻪ ﺑﺄﻥ ﺭﻣﻴﺘﻢ ﲨﺮﺓ ﺍﻟﻌﻘﺒﺔ ﺃﻱ ﺭﻣﻴﺘﻢ ﺇﻟﻴﻬﺎ ﺃﻱ ﺇﱃ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻛﺬﻛﺮﻛﻢ ﺁﺑﺎﺀﻛﻢ[ ﻗﺪ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﺇﺫﺍ ﻓﺮﻏﻮﺍ ﻣﻦ ﺣﺠﻬﻢ ﻭﻗﻔﻮﺍ ﲟﲎ ﻭﻗﻴﻞ ﻋﻨﺪ ﺍﻟﺒﻴﺖ ﻓﻴﺬﻛﺮﻭﻥ ﻓﻀﺎﺋﻞ ﺁﺑﺎﺋﻬﻢ )(٤
ﻭﻣﻨﺎﻗﺒﻬﻢ ﻓﻴﻘﻮﻝ ﺃﺣﺪﻫﻢ ﻛﺎﻥ ﺃﰊ ﻛﺒﲑ ﺍﳉﻔﻨﺔ ﻳﻘﺮﻯ ﺍﻟﻀﻴﻒ ﻭﻛﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ﻓﻴﻌﺪﺩ ﻣﻨﺎﻗﺒﻪ ﻭﻳﺘﻨﺎﺷﺪﻭﻥ ﰲ ﺫﻟﻚ ﺍﻷﺷﻌﺎﺭ
ﻭﻳﺘﻜﻠﻤﻮﻥ ﺑﺎﳌﻨﺜﻮﺭ ﻭﺍﳌﻨﻈﻮﻡ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﻔﺼﻴﺢ ﻭﻏﺮﺿﻬﻢ ﺑﺬﻟﻚ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺴﻤﻌﺔ ﻭﺍﻟﺮﻓﻌﺔ ﻓﻠﻤﺎ ﻣﻦ ﺍﷲ ﻋﻠﻴﻬﻢ ﺑﺎﻹﺳﻼﻡ
ﺃﻣﺮﻫﻢ ﺃﻥ ﻳﻜﻮﻥ ﺫﻛﺮﻫﻢ ﷲ ﻻ ﻷﺑﺎﺋﻬﻢ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﻛﻨﺘﻢ ﺗﺬﻛﺮﻭﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﻗﺒﻴﻞ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ﻛﻤﺎ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻻ ﺇﱃ ﺍﳌﻔﻌﻮﻝ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﳌﻨﺼﻮﺏ ﺑﺎﺫﻛﺮﻭﺍ[ ﺃﻱ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻭﺳﻜﺖ ﻋﻦ ﺇﻋﺮﺍﺏ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﻭﻫﻮ ﺣﺎﻝ ﺃﻳﻀﺎ ﻣﻦ ﺫﻛﺮ ﻣﻘﺪﻡ، )(٦
ﻭﺍﳌﻌﲎ ﺍﺫﻛﺮ ﺍﷲ ﺫﻛﺮﺍ ﳑﺎﺛﻼ ﻟﺬﻛﺮﻛﻢ ﺁﺑﺎﺀﻛﻢ ﺃﻭ ﺃﺷﺪ ﺃﻱ ﺃﻛﺜﺮ ﻣﻨﻪ ﻓﻜﻞ ﻣﻦ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﻭﺃﺷﺪ ﺣﺎﻝ ﻣﻦ ﺍﳌﻔﻌﻮﻝ
ﺍﳌﻄﻠﻖ ﻗﺪﻡ ﻋﻠﻴﻪ ﻷﻧﻪ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﺻﻔﺔ ﻟﻮ ﺗﺄﺧﺮ ﻋﻨﻪ ﻓﻠﻤﺎ ﻗﺪﻡ ﻋﻠﻴﻪ ﺃﻋﺮﺏ ﺣﺎﻻ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﻭﻗﻮﻟﻪ﴿ :ﺃﻭ ﺃﺷﺪ﴾ ﻣﻌﻄﻮﻑ
ﻋﻠﻰ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻓﻴﺆﺗﺎﻩ ﻓﻴﻬﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻭﻣﺎ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ﴾ ﻋﻄﻒ ﻋﻠﻰ ﻣﻘﺪﺭ ﻻ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﻗﻮﻟﻪ ﴿ﺭﺑﻨﺎ ﺁﺗﻨـﺎ ...ﺇﱁ﴾ )(٧
ﻷﻧﻪ ﻣﻦ ﻣﻘﻮﻝ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻭﻗﻮﻟﻪ ﴿ﻭﻣﺎ ﻟﻪ ...ﺇﱁ ﴾ﻣﻦ ﻣﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻭﻷﻥ ﻗﻮﻟﻪ ﴿ﺭﺑﻨﺎ ...ﺇﱁ﴾ ﺇﻧﺸﺎﺀ ﻭﻗﻮﻟـﻪ ﴿ﻭﻣـﺎ ﻟـﻪ...
ﺇﱁ﴾ ﺇﺧﺒﺎﺭ ﻭﻋﻄﻒ ﺍﻹﺧﺒﺎﺭ ﻋﻠﻰ ﺍﻹﻧﺸﺎﺀ ﻻ ﳚﻮﺯ] .ﻋﻠﻤﻴﺔ[
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ﺣﺴﻨﺔ ﴾ ﻫﻲ
ﺣﺴﻨﺔ﴾ ﻧﻌﻤﺔ) ﴿ (١و ِ ْاﻻ ٰ ِ َ ة ِ َ َ َ ً
اﻟﺪﻧﻴﺎ َ َ َ ً ﻘﻮل َ َ ۤ
رﺑﻨﺎ ِ َﺗﻨﺎ ِ ْ َ ﻣﻦ ُ ْ ُ ﺧﻼ ٍق ﴿ ﴾ ﴾۲۰۰ﻧﺼﻴﺐِ َ ﴿ .
وﻣﻨْ ُ ْﻢ ْ ﻣﻦ َ َ وﻣﺎ َﻟ ٗ ِ ْاﻻ ٰ ِ َ ة ِ ِ ْ
﴿َ َ
ﻣﻦ ﻋﻄﻒ ﺍﻟﻼﺯﻡ ﻋﻠﻰ ﺍﳌﻠﺰﻭﻡ ١٢ .
)? (٢
ﺑﻌﺪم دﺧﻮﳍﺎ وﻫﺬا ﺑﻴﺎن ﳌﺎ ﻛﺎن ﻋﻠﻴـﻪ اﳌـﺸﺮﻛﻮن وﳊـﺎل اﳌـﺆﻣﻨﲔ واﻟﻘـﺼﺪ َ ﴾ ﴾ ۲۰۱﴿ ر
ِ اﻟﻨﺎ ﻋﺬاب
َ َ َ ﻗﻨﺎ
َ ِ اﳉﻨﺔ ﴿ و
ﺍﻟﺪﺍﻋﻮﻥ ﺑﺎﳊﺴﻨﺘﲔ١٢ .ﻣﺪ
?
ﺑﻪ اﳊﺚ ﻋ ﻃﻠﺐ ﺧﲑ اﻟﺪارﻳﻦ ﻛﻤﺎ وﻋﺪ ﺑﺎﻟﺜﻮاب ﻋﻠﻴﻪ ﺑﻘﻮﻟـﻪ ﴿ :ا ُوﻟ ٓ ٰ َِﻚ َﻟ ُ ْـﻢ َ ِ ْ ٌ
ـﺼﻴﺐ﴾ ﺛـﻮاب)﴿ (٤ﻣـﻦ﴾ أ ْﺟـﻞ ﴿ﻣـﺎ )(٣
اﻟﺤﺴﺎب ﴿ ﴾ ﴾۲۰۲ﳛﺎﺳﺐ اﳋﻠﻖ) (٥ﻛﻠﻬﻢ ﰲ ﻗﺪر ﻧﺼﻒ ﺎر) (٦ﻣﻦ أﻳﺎم اﻟـﺪﻧﻴﺎ َ َ ُْ
ﻛﺴﺒﻮا﴾ ﻋﻤﻠﻮا ﻣﻦ اﳊﺞ واﻟﺪﻋﺎء ﴿ َ ُ
واﷲ َ ِ ْ ُ
ﻳﻊ ْ ِ َ ِ
ﺍﻟﻨﺼﻒ
ﻗﻮﻟﻪ] :ﻧﻌﻤﺔ[ ﺃﻱ ﺑﺮﻛﺔ ﻭﺧﲑﺍ ﻭﺫﻟﻚ ﻛﺎﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺰﻭﺟﺔ ﺍﳊﺴﻨﺔ ﻭﺍﻟﺪﺍﺭ ﺍﻟﻮﺍﺳﻌﺔ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﻌﲔ ﻋﻠﻰ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﻜﻞ )(١
ﺃﻣﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻳﻮﺍﻓﻖ ﺍﻟﻄﺒﻊ ﻭﻳﻌﲔ ﻋﻠﻰ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﻬﻮ ﻣﻦ ﺣﺴﻨﺎﺕ ﺍﻟﺪﻧﻴﺎ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻫﻲ ﺍﳉﻨﺔ[ ﺃﻱ ﺩﺧﻮﳍﺎ ﺑﺴﻼﻡ ﲝﻴﺚ ﳝﻮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﻻ ﻳﻠﺤﻘﻪ ﺣﺴﺎﺏ ﻭﻻ ﻋﺬﺍﺏ ﻭﻳﺮﻯ ﻭﺟﻪ ﺍﷲ ﺍﻟﻜﺮﱘ .ﻗﺎﻝ )(٢
ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﳊﻜﻴﻢ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺣﺴﻨﺔ ﺍﻟﺪﻧﻴﺎ ﻋﻴﺶ ﻋﻠﻰ ﺳﻌﺎﺩﺓ ﻭﻣﻮﺕ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﻭﺣﺴﻨﺔ ﺍﻵﺧﺮﺓ ﺑﻌﺚ ﻣﻦ ﺍﻟﻘﱪ
ﻋﻠﻰ ﺑﺸﺎﺭﺓ ﻭﺟﻮﺍﺯ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﻋﻠﻰ ﺳﻼﻣﺔ .ﻭﻋﻦ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ½ﺃﻥ ﺍﳊﺴﻨﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺮﺃﺓ ﺍﻟﺼﺎﳊﺔ ﻭﰲ
ﺍﻵﺧﺮﺓ ﺍﳊﻮﺭﺍﺀ ﻭﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ ﺍﳌﺮﺃﺓ ﺍﻟﺴﻮﺀ .ﻗﺎﻝ ﺍﻟﺴﻌﺪﻱ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ:
ﭼﻮ ﻣﺴﺘﻮﺭ ﺑﺎﺷﺪ ﺯﻥ ﺧﻮﺏ ﺭﻭﻱ ﺑـﺪﻳـﺪﺍﺭ ﺃﻭ ﺩﺭ ـﺸـﺖ ﺷـﻮﻱ") .ﻣﺪﺍﺭﻙ"" ،ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
0
0
ﻗﻮﻟﻪ] :ﻭﺍﻟﻘﺼﺪ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺇﻳﺮﺍﺩ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺍﳌﻌﺘﺮﺿﺔ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺛﻮﺍﺏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﺼﻴﺐ ﻫﺎﻫﻨﺎ ﺍﻟﺜﻮﺍﺏ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﻌﺎﻡ ﻭﺇﺭﺍﺩﺓ ﺍﳋﺎﺹ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﳛﺎﺳﺐ ﺍﳋﻠﻖ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﶈﺎﺳﺒﺔ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊﻖ ﻻ ﻣﺠﺎﺯ ﻣـﻦ ﻣﺠـﺎﺯﺍﻢ )(٥
ﻋﻠﻰ ﻣﻮﺍﻓﻘﺔ ﺃﻋﻤﺎﳍﻢ ﻛﻤﺎ ﻭﻛﻴﻔﹰﺎ ﻛﻤﺎ ﻗﻴﻞ؛ ﻷﻥ ﲪﻞ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ ﻇﻮﺍﻫﺮﻫﺎ ﻭﺍﺟﺐ ﻣﺎ ﱂ ﻳﺼﺮﻑ ﻋﻨﻬﺎ ﺻﺎﺭﻑ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰲ ﻗﺪﺭ ﻧﺼﻒ ﺎﺭ[ ﺑﻞ ﻗﺪ ﻭﺭﺩ ﺃﻧﻪ ﰲ ﻣﻘﺪﺍﺭ ﺳﺎﻋﺔ ﺑﻞ ﻭﺭﺩ ﺃﻳﻀﺎ ﻛﻠﻤﺢ ﺍﻟﺒﺼﺮ ،ﻭﺫﻟﻚ ﻛﻨﺎﻳﺔ ﻋﻦ ﻋﻈﻴﻢ ﻗﺪﺭﺗﻪ ﻓﻤﻦ ﻛﺎﻥ ﻫﺬﺍ )(٦
ﻭﺻﻔﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻘﻰ ﻭﳜﺸﻰ ،ﻭﻣﺎ ﻣﻦ ﺃﺣﺪ ﻣﻦ ﺍﶈﺎﺳﺒﲔ ﺇﻻ ﻭﻳﺮﻯ ﺃﻧﻪ ﻻ ﳏﺎﺳﺐ ﻏﲑﻩ ﻭﺫﻟﻚ ﺑﻌﺪ ﺍﻧﻔﻀﺎﺽ ﺍﳌﻮﻗﻒ ﺍﻟﺬﻱ ﺗﺪﻧﻮ
ﺍﻟﺸﻤﺲ ﻓﻴﻪ ﻣﻦ ﺍﻟﺮﺅﻭﺱ ،ﻭﻳﺴﻴﻞ ﺍﻟﻌﺮﻕ ﰲ ﺍﻷﺭﺽ ﺳﺒﻌﲔ ﺫﺭﺍﻋﺎ ،ﻭﺗﻜﻮﻥ ﺍﻟﻨﺎﺭ ﺣﻮﻝ ﺍﳋﻼﺋﻖ ،ﻭﲢﻴﻂ ﺍﳌﻼﺋﻜﺔ ﺑﺎﳌﺨﻠﻮﻗﺎﺕ ﻓﻴﻜﻮﻧﻮﻥ
ﺳﺒﻊ ﺻﻔﻮﻑ ﳛﻮﻟﻮﻥ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺍﻟﻨﺎﺭ ،ﻭﻫﻮ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﻓﻨﺴﺄﻝ ﺍﷲ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺃﻫﻮﺍﻟﻪ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺭﻣﻲ ﺍﳉﻤﺮﺍﺕ[ ﺃﻱ ﻋﻨﺪ ﺭﻣﻲ ﻛﻞ ﺣﺼﺎﺓ ﻣﻦ ﺣﺼﻴﺎﺕ ﺍﳉﻤﺎﺭ ﻳﻘﻮﻝ½ :ﺍﷲ ﺃﻛﱪ¼ ﻭﻛﺬﻟﻚ ﻋﻘﺐ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻋﻨﺪ )(٧
ﺍﻟﺬﹶﺑﺢ ﺑﺄﻥ ﻳﻘﻮﻝ½ :ﺑﺴﻢ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ¼") .ﺻﺎﻭﻱ"" ،ﻣﺪﺍﺭﻙ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﰲ ﺃﻳﺎﻡ ﻣﻌﺪﻭﺩﺍﺕ[ ﰲ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ ﻫﻲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻌﺪ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﺃﻭﳍﺎ ﻳﻮﻡ ﺍﻟﻘﺮ ﻭﻫﻮ ﺍﳊﺎﺩﻱ ﻋﺸﺮ ﻣﻦ ﺫﻱ ﺍﳊﺠﺔ )(٨
ﻳﺴﺘﻘﺮ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﲟﲎ ﻭﺍﻟﺜﺎﱐ ﻳﻮﻡ ﺍﻟﻨﻔﺮ ﺍﻷﻭﻝ؛ ﻷﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﻨﻔﺮﻭﻥ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﻣﲎ ﻭﺍﻟﺜﺎﻟﺚ ﻳﻮﻡ ﺍﻟﻨﻔﺮ ﺍﻟﺜﺎﱐ ﻭﻫﺬﻩ
ﺍﻷﻳﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻣﻊ ﻳﻮﻡ ﺍﻟﻨﺤﺮ ﺃﻳﺎﻡ ﺭﻣﻲ ﺍﳉﻤﺎﺭ ﻭﺃﻳﺎﻡ ﺍﻟﺘﻜﺒﲑ ﺃﺩﺑﺎﺭ ﺍﻟﺼﻠﻮﺍﺕ ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﻛﱪ ﺩﺑﺮ ﻛﻞ ﺻﻼﺓ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ ﺇﱃ
ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ¼ .ﻭﲰﻴﺖ ½ﻣﻌﺪﻭﺩﺍﺕ¼ ﻟﻘﻠﺘﻬﻦ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﻛﺒﲑ"(
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ﻓـﻼ ِ ْ َ
اﺛـﻢ َﻋﻠ َْﻴـ ِ﴾ ﻌﺠﻞ ﴾ أي اﺳﺘﻌﺠﻞ ﺑﺎﻟﻨﻔﺮ ﻣﻦ ﻣﲎ ﴿ ِ ْ َ ْ َ
ﻳﻮﻣ ْ ِ ﴾ أي ﰲ ﺛﺎﱐ أﻳﺎم اﻟﺘﺸﺮﻳﻖ) (٢ﺑﻌﺪ رﻣﻲ ﲨـﺎره)ۤ َ َ ﴿ (٣ ََ َ
)(١
ﻗﻮﻟﻪ] :ﺍﺳﺘﻌﺠﻞ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺗﻌﺠﻞ¼ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﳌﻄﺎﻭﻋﺔ ﻻ ﻣﺘﻌﺪﻳﺎ ﻟﻌﺪﻡ ﺫﻛﺮ ﻣﻔﻌﻮﻟﻪ ﻷﻥ ½ﺍﺳـﺘﻌﺠﻞ¼ ﳌـﺎ ﻛـﺎﻥ ﻏﺎﻟـﺐ )(١
ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﳌﻄﺎﻭﻋﺔ ﻭﻏﺎﻟﺐ ﺍﺳﺘﻌﻤﺎﻝ ½ﺗﻌﺠﻞ¼ ﻣﺘﻌﺪﻳﺎ ﻓﺴﺮ ﺗﻌﺠﻞ ﺑـ ½ﺍﺳﺘﻌﺠﻞ¼ ﻭﺇﳕﺎ ﺍﺧﺘﺎﺭﻩ ﰲ ﺍﻟﻨﻈﻢ؛ ﻷﻧﻪ ﺃﻭﻓﻖ ﻟﻘﻮﻟﻪ½ :ﻭ
ﻣﻦ ﺗﺄﺧﺮ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﰲ ﺛﺎﱐ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﺩﻓﻌﺎ ﳌﺎ ﻳﻮﳘﻪ ﻇﺎﻫﺮ ﺍﻟﻨﻈﻢ ﻣﻦ ﺃﻥ ﺍﻟﻨﻔﺮ ﻭﺍﻗـﻊ )(٢
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ﰲ ﻛﻞ ﻣﻦ ﺍﻟﻴﻮﻣﲔ ﻭﻟﻴﺲ ﻣﺮﺍﺩﺍ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺭﻣﻲ ﲨﺎﺭﻩ[ ﺃﺻﻞ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﺮﻣﻲ ﻋﻨﺪ ﺃﻣﺮ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺬﺑﺢ ﻭﻟﺪﻩ ﻓﻠﻤﺎ ﺗﻮﺟﻪ ﺑﻪ ﳌﲎ )(٣
ﺗﻌﺮﺽ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻨﺪ ﺍﳌﺴﺠﺪ ﻓﺮﻣﺎﻩ ﺑﺴﺒﻊ ﺣﺼﻴﺎﺕ ﰒ ﺗﻌﺮﺽ ﻟﻪ ﻋﻨﺪ ﺍﻟﻮﺳﻄﻰ ﻓﺮﻣﺎﻩ ﺃﻳﻀﺎ ﺑﺴﺒﻊ ﰒ ﺗﻌﺮﺽ ﻟﻪ ﻋﻨﺪ ﺍﻟﻌﻘﺒﺔ
ﻓﺮﻣﺎﻩ ﺃﻳﻀﺎ ﺑﺴﺒﻊ ﻓﻬﻮ ﳑﺎ ﺯﺍﻝ ﺳﺒﺒﻪ ﻭﺑﻘﻲ ﺣﻜﻤﻪ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﻫﻢ ﳐﲑﻭﻥ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻭﻫﻮ ﺃﻥ ﺍﳌﺘﺄﺧﺮ ﺃﺗﻰ ﺑﺎﳌﻄﻠﻮﺏ ﻓﻜﻴﻒ ﻳﻨﻔﻰ ﻋﻨﻪ ﺍﻹﰒ ،ﻭﺃﺟﻴﺐ ﺃﻳﻀﺎ ﺑﺄﻥ ﺫﻛﺮ )(٤
ﺍﻹﰒ ﰲ ﺟﺎﻧﺐ ﺍﳌﺘﺄﺧﺮ ﻣﺸﺎﻛﻠﺔ ﻭﺃﺟﻴﺐ ﺃﻳﻀﺎ ﺑﺄﻧﻪ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﻣﻦ ﺍﳉﺎﻫﻠﻴﺔ ﺃﻥ ﻋﻠﻰ ﺍﳌﻌﺠﻞ ﺍﻹﰒﹶ ﻭﻋﻠﻰ ﻣﻦ ﺯﻋﻢ ﻣﻨﻪ
ﺃﻥ ﻋﻠﻰ ﺍﳌﺘﺄﺧﺮ ﺍﻷﰒﹶ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ[ ﻣﺘﻌﻠﻖ ﺑـ½ﻗﻮﻟﻪ¼ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﻟﻪ ﺃﻱ ﻗﻮﻟﻪ ﻭﻛﻼﻣﻪ ﺍﻟﻜﺎﺋﻦ ﰲ ﺷﺎﺎ ﻭﻣﺎ ﻳﺘﻌﻠﻖ ﺎ ﻭﻗﻮﻟﻪ½ :ﰲ ﺍﻵﺧﺮﺓ¼ )(٥
ﻣﺘﻌﻠﻖ ﺑﺎﻟﻀﻤﲑ ﺍﳌﺴﺘﻜﻦ ﰲ ﺍﻟﻔﻌﻞ ﺍﻟﻌﺎﺋﺪ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺃﻱ ﻭﻻ ﻳﻌﺠﺒﻚ ﻫﻮ ﺃﻱ ﻗﻮﻟﻪ ﻭﻛﻼﻣﻪ ﺍﻟﻜﺎﺋﻦ ﰲ ﺷﺄﻥ ﺍﻵﺧﺮﺓ ﺍﳌﺘﻌﻠﻖ ﺎ
ﻛﺈﺩﻋﺎﺋﻪ ﺃﻧﻪ ﻣﺆﻣﻦ ﻭﺃﻧﻪ ﳏﺐ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻬﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ ﺗﻌﻠﻘﺎﺕ ﺍﻵﺧﺮﺓ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺷﺪﻳﺪ ﺍﳋﺼﻮﻣﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺃﻟﺪ ¼ﺻﻔﺔ ﻣﺸﺒﻬﺔ ﻭ½ﺍﳋﺼﺎﻡ¼ ﺇﻣﺎ ﻣﺼﺪﺭ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻹﺿﺎﻓﺔ ﻋﻠﻰ ﻣﻌﲎ ½ﰲ¼ ﻭﺇﻣﺎ )(٦
ﲨﻊ ½ﺧﺼﻢ¼ ﻛﺼﻌﺐ ﻭﺻﻌﺎﺏ ﻭﻛﻠﺐ ﻭﻛﻼﺏ ﻭﲝﺮ ﻭﲝﺎﺭ ﻭﻛﻌﺐ ﻭﻛﻌﺎﺏ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺍﻷﺧﻨﺲ ﺑﻦ ﺷﺮﻳﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﻟﺘﻮﺿﻴﺢ ﺑﻌﺪ ﺍﻹﺎﻡ ﻭﺳﺒﺐ ﺍﻟﱰﻭﻝ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻓﻴﺪﱐ ﳎﻠﺴﻪ[ ﺃﻱ ﻓﻴﺪﻧﻴﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳎﻠﺴﻪ ﺃﻱ ﰲ ﳎﻠﺴﻪ ﺃﻱ ﻳﻘﺮﺑﻪ ﻣﻨﻪ ﰲ ﳎﻠﺴﻪ ﻓﻜﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ )(٨
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ﻳﺤﺐ ْ َ َ َ
اﻟﻔﺴﺎد واﻟﻨﺴﻞ ﴾ ﻣﻦ ﲨﻠﺔ اﻟﻔﺴﺎد )َ ﴿ (٢و اﷲُ َﻻ ُ ِ
ﻓﻴ َ ﺎ َو ﻳ ُ ْﻠ ِ َ اﻟْ َ ْ َث َ ْ َ
ْﺴﺪ ِ ْ اﻧﺼﺮف ﻋﻨﻚ ﴿ َﺳ ٰ ﴾ ﻣ ﴿ ِ ْ َ ْ ِ
اﻻرض ِ ُﻟﻴﻔ ِ َ
)(١
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺫﺍ ﺟﻠﺲ ﻭﺣﻀﺮ ﺍﻷﺧﻨﺲ ﺃﺧﺬﻩ ﻋﻨﺪﻩ ﻗﺮﻳﺒﺎ ﻣﻨﻪ ﻓﻔﺎﻋﻞ ½ﻳﺪﱐ¼ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ ﻭﻣﻔﻌﻮﻟﻪ ﳏﺬﻭﻑ ﻛﻤﺎ ﻋﻠﻤﺖ ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ½ﻓﻴﺪﻧﻮ¼ ﺃﻱ ﺍﻷﺧﻨﺲ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﻧﺼﺮﻑ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺘﻮﱄ ﲟﻌﲎ ﺍﻻﻧﺼﺮﺍﻑ ﻻ ﲟﻌﲎ ﺍﻟﻮﻻﻳﺔ ﲟﻌﲎ ½ﺻـﺎﺭ ﻭﺍﻟﻴـﺎ¼ ﻛﻤـﺎ ﻗﻴـﻞ ﻷﻥ ﻧـﺰﻭﻝ ﺍﻵﻳـﺔ ﰲ )(١
ﺣﻖ ﺍﻷﺧﻨﺲ ﺑﻦ ﺷﺮﻳﻖ ﻭﻫﻮ ﱂ ﻳﻜﻦ ﻭﺍﻟﻴﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻦ ﲨﻠﺔ ﺍﻟﻔﺴﺎﺩ[ ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﻫﺬﺍ ﺃﻱ ﻗﻮﻟﻪ½ :ﻭﻳﻬﻠﻚ ﺍﳊﺮﺙ ﻭﺍﻟﻨﺴﻞ¼ ﻣﻦ ﻋﻄﻒ ﺍﳋﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ )(٢
ﻓﺈﻥ ﺍﻟﻔﺴﺎﺩ ﺃﻋﻢ ﻣﻦ ﺫﻟﻚ ﻓﻴﺸﻤﻞ ﺳﻔﻚ ﺍﻟﺪﻣﺎﺀ ﻭﺐ ﺍﻷﻣﻮﺍﻝ ﻭﻏﲑ ﺫﻟﻚ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﲪﻠﺘﻪ ﺍﻷﻧﻔﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﰲ ﺃﺧﺬ ﺍﺳﺘﻌﺎﺭﺓ ﺗﺒﻌﻴﺔ ﺍﺳﺘﻌﲑ ﺍﻷﺧﺬ ﻟﻠﺤﻤﻞ ﺑﻌﺪ ﺃﻥ ﺷﺒﻪ ﺣﺎﻝ ﲪﻴﺔ ﺍﳉﺎﻫﻞ ﻭﲪﻠﻬﺎ )(٣
ﺇﻳﺎﻩ ﻋﻠﻰ ﺍﻹﰒ ﲝﺎﻟﺔ ﺷﺨﺺ ﻟﻪ ﻋﻠﻰ ﻏﺮﳝﻪ ﺣﻖ ﻓﻴﺄﺧﺬ ﺑﻪ ﻭﻳﻠﺰﻣﻪ ﺇﻳﺎﻩ") .ﲨﻞ"(
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ﻗﻮﻟﻪ] :ﺍﻷَﻧﻔﺔ[ ﺃﻱ ﺍﻟﺘﻜﱪ") .ﺷﻬﺎﺏ"( )(٤
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻭﺇﺫﺍ ﻗﻴﻞ ﻟﻪ ﺍﺗﻖ ﺍﷲ ﺃﺧﺬﺗﻪ ﺍﻟﻌﺰﺓ ﺑﺎﻹﰒ[ ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺇﻥ ﻣِﻦ ﺃﻛﱪ ﺍﻟﺬﻧﺐ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻷﺧﻴﻪ :ﺍﺗﻖ ﺍﷲ، )(٥
ﻓﻴﻘﻮﻝ :ﻋﻠﻴﻚ ﺑﻨﻔﺴﻚ .ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ،ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﺇﺫﺍ ﻗﺎﻝ ﺍﳋﺼﻢ ﻟﻠﻘﺎﺿﻲ :ﺍﻋﺪﻝ ﺃﻭ ﳓﻮﻩ ﻋﺰﺭﻩ ،ﺇﻻ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﺍﺗﻖ
ﺍﷲ ﻓﻼ ﻳﻌﺰﺭﻩ ﳍﺬﻩ ﺍﻵﻳﺔ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺤﺴﺒﻪ ﺟﻬﻨﻢ[ ½ﺣﺴﺒﻪ¼ ﻣﺒﺘﺪﺃ ﻭ½ﺟﻬﻨﻢ¼ ﺧﱪﻩ ﺃﻱ ﻛﺎﻓﻴﻪ ﺟﻬﻨﻢ ،ﻭﻗﻴﻞ ½ﺟﻬﻨﻢ¼ ﻓﺎﻋﻞ ﲝﺴﺐ ﰒ ﺍﺧﺘﻠﻒ ﺍﻟﻘﺎﺋﻞ ﺑﺬﻟﻚ )(٦
ﰲ ﺣﺴﺐ ﻓﻘﻴﻞ ﻫﻮ ﲟﻌﲎ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻭﻗﻴﻞ ﺍﺳﻢ ﻓﻌﻞ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻟﺒﺌﺲ ﺍﳌﻬﺎﺩ[ ﺟﻮﺍﺏ ﻗﺴﻢ ﻣﻘﺪﺭ ﺃﻱ ﻭﺍﷲ ﻭﻗﻮﻟﻪ½ :ﻫﻲ¼ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﻫﻲ¼ )(٧
ﻭﺣﺴﻦ ﺣﺬﻓﻪ ﻫﻨﺎ ﻛﻮﻥ ﺍﳌﻬﺎﺩ ﻭﻗﻊ ﻓﺎﺻﻠﺔ ﻭﻫﻮ ﻣﺒﺘﺪﺃ ﺃﻭ ﺍﳉﻤﻠﺔ ﻣﻦ ½ﺑﺌﺲ¼ ﺧﱪﻩ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﰲ ﻃﺎﻋﺔ ﺍﷲ[ ﻣﻦ ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺣﺞ ﻭﺟﻬﺎﺩ ﻭﺃﻣﺮ ﲟﻌﺮﻭﻑ ﻭﻲ ﻋﻦ ﻣﻨﻜﺮ ﻓﻜﺎﻥ ﻣﺎ ﻳﺒﺬﻟﻪ ﻣﻦ ﻧﻔﺴﻪ ﻛﺎﻟﺴﻠﻌﺔ ﻓﺼﺎﺭ )(٨
ﻛﺎﻟﺒﺎﺋﻊ ﻭﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺸﺘﺮﻱ ﻭﺍﻟﺜﻤﻦ ﻫﻮ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﺛﻮﺍﺑﻪ ﺍﳌﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ﴿ :ﺍﺑﺘِﻐﺎﺀ ﻣﺮﺿﺎﺕِ ﺍﻟﻠﹼﻪِ﴾]ﺍﻟﺒﻘﺮﺓ [٢٠٧ :ﻭﻣﻦ
ﺭﺃﻓﺘﻪ ﺑﻌﺒﺎﺩﻩ ﺃﻥ ﺃﻧﻔﺲ ﻋﺒﺎﺩﻩ ﻭﺃﻣﻮﺍﳍﻢ ﻟﻪ ﰒ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳﺸﺘﺮﻱ ﻣﻠﻜﻪ ﲟﻠﻜﻪ ﻓﻀﻼ ﻣﻨﻪ ﻭﺭﲪﺔ ﻭﺇﺣﺴﺎﻧﺎ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻃﻠﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺑﺘﻐﺎﺀ ﲟﻌﲎ ﺍﻟﻄﻠﺐ ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺑﻪ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺻﻬﻴﺐ ...ﺇﱁ[ ﺧﺮﺝ ﻣﻦ ﻣﻜﺔ ﻳﺮﻳﺪ ﺍﳍﺠﺮﺓ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﳌﺪﻳﻨﺔ ﻭﻫﻮ ﺍﺑﻦ ﻣﺌﺔ ﺳﻨﺔ ﺃﺗﺒﻌﻪ ﻧﻔﺮ )(١٠
ﻣﻦ ﻣﺸﺮﻛﻲ ﻗﺮﻳﺶ ﻓﻨﺜﺮ ﻛﻨﺎﻧﺘﻪ ﻭﻛﺎﻥ ﺭﺍﻣﻴﺎ ﻣﺼﻴﺒﺎ ﻓﻘﺎﻝ ﻳﺎ ﻣﻌﺸﺮ ﻗﺮﻳﺶ ﻟﻘﺪ ﻋﻠﻤﺘﻢ ﺃﱐ ﻣﻦ ﺃﺭﻣﺎﻛﻢ ﺭﺟﻼ ﻭﺍﷲ ﻻ ﺃﺿﻊ ﺳﻬﻤﻲ
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ﺑﺎﻟﻌ َِﺒﺎد ِ﴿ ﴾﴾۲۰۷ﺣﻴﺚ أرﺷﺪﻫﻢ ﳌﺎ ﻓﻴﻪ رﺿﺎه .وﻧﺰل ﰲ اﳌﺸﺮﻛﻮن ﻫﺎﺟﺮ إﱃ اﳌﺪﻳﻨﺔ وﺗﺮك ﳍﻢ ﻣﺎﻟﻪ ﴿ َواﷲُ َ ُ ْ
رءوف ِ ْ )(١
ﻠﻢ ﴾ ﻣﻨﻮا ْ ُ ُ ْ
ادﺧﻠﻮا ﻓ ِـﻲ اﻟـﺴ ْ ِ ﻳﻦ َ ُ ﻋﺒﺪ اﷲ ﺑﻦ ﺳﻼم وأﺻﺤﺎﺑﻪ ﳌﺎ ﻋﻈﻤﻮا اﻟﺴﺒﺖ) (٢وﻛﺮﻫﻮا اﻹﺑﻞ ﺑﻌﺪ اﻹﺳـﻼم ﴿ َﻳﺎﻳ َ ﺎ ِ
اﻟﺬ ْ َ
ـﻮت ﴾ ﻃ ـﺮق ﺧﻄـ ٰ ِ ﺑﻔــﺘﺢ اﻟــﺴﲔ وﻛــﺴﺮﻫﺎ اﻹﺳــﻼم ﴿ َ ٓﺎﻓـ ًـﺔ ﴾ ﺣــﺎل ﻣ ـﻦ اﻟــﺴﻠﻢ أي ﰲ ﲨﻴ ـﻊ ﺷ ـﺮاﺋﻌﻪ ﴿ َو َﻻ َﺗ ِ ُ
ﺒﻌـ ْـﻮا ُ ُ
)(٥ )(٤ )(٣
ﺇﻻ ﰲ ﻗﻠﺐ ﺭﺟﻞ ﻭﺃﱘ ﺍﷲ ﻻ ﺗﺼﻠﻮﻥ ﺇﱄ ﺣﱴ ﺃﺭﻣﻲ ﺑﻜﻞ ﺳﻬﻢ ﰲ ﻛﻨﺎﻧﱵ ﰒ ﺃﺿﺮﺏ ﺑﺴﻴﻔﻲ ﻣﺎ ﺑﻘﻲ ﰲ ﻳﺪﻱ ،ﰒ ﺍﻓﻌﻠﻮﺍ ﻣﺎ
ﺷﺌﺘﻢ ﻭﻟﻦ ﻳﻨﻔﻌﻜﻢ ﻛﻮﱐ ﻓﻴﻜﻢ ﻓﺈﱐ ﺷﻴﺦ ﻛﺒﲑ ﻭﱄ ﻣﺎﻝ ﰲ ﺩﺍﺭﻱ ﲟﻜﺔ ﻓﺎﺭﺟﻌﻮﺍ ﻭﺧﺬﻭﻩ ﻭﺧﻠﻮﱐ ﻭﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﺳﻼﻡ،
ﻓﻔﻌﻠﻮﺍ ﻭﺳﺎﺭ ﻫﻮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻓﻠﻤﺎ ﺩﺧﻠﻬﺎ ﻟﻘﻴﻪ ﺳﻴﺪﻧﺎ ﺃﺑﻮﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻘﺎﻝ ﻟﻪ ﺭﺑﺢ ﺍﻟﺒﻴﻊ ﻳﺎ ﺻﻬﻴﺐ ﻓﻘﺎﻝ ﻭﻣﺎ ﺫﺍﻙ ﻳﺎ
ﺃﺑﺎﺑﻜﺮ ﻓﺄﺧﱪﻩ ﲟﺎ ﻧﺰﻝ ﻓﻴﻪ ﻓﻔﺮﺡ ﺑﺬﻟﻚ ﺳﻴﺪﻧﺎ ﺻﻬﻴﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻭﺗﺮﻙ ﳍﻢ ﻣﺎﻟﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻮﻝ ﺁﺧﺮ ﰲ ﺗﻘﺮﻳﺮ ﺍﻵﻳﺔ ﻭﻫﻮ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﺮﺍﺀ ﺍﻻﺷﺘﺮﺍﺀ ﻭﺍﻷﺧﺬ ﻓﻌﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﻣﺎﻟﻪ )(١
ﻫﻮ ﺍﻟﺜﻤﻦ ﺍﻟﺬﻱ ﺗﺮﻛﻪ ﳍﻢ ﻭﻧﻔﺴﻪ ﻫﻲ ﺍﳌﺒﻴﻊ ﺍﻟﺬﻱ ﺍﺷﺘﺮﺍﻩ ﻭﺃﺧﺬﻩ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﳌﺎ ﻋﻈﻤﻮﺍ ﺍﻟﺴﺒﺖ[ ﺃﻱ ﺍﺣﺘﺮﻣﻮﻩ ﻭﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ ﺗﻌﻈﻴﻤﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺷﺮﻳﻌﺔ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ )(٢
0
0
ﻭﻣﻦ ﲨﻠﺔ ﺗﻌﻈﻴﻤﻪ ﲢﺮﱘ ﺍﻟﺼﻴﺪ ﻓﻴﻪ ﻭﻗﻮﻟﻪ½ :ﻛﺮﻫﻮﺍ ﺍﻹﺑﻞ¼ ﺃﻱ ﻛﺮﻫﻮﺍ ﳊﻮﻣﻬﺎ ﻭﺃﻟﺒﺎﺎ ﳊﺮﻣﺘﻬﺎ ﻋﻠﻴﻬﻢ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﺷﺮﻳﻌﺔ
ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻠﻢ ﻳﺪﺧﻠﻮﺍ ﰲ ﲨﻴﻊ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻳﻌﲏ ﱂ ﻳﺘﻠﺒﺴﻮﺍ ﺑﺎﳉﻤﻴﻊ؛ ﻷﻥ ﺗﻌﻈﻴﻢ ﺍﻟﺴﺒﺖ ﻭﲢﺮﱘ ﺍﻹﺑﻞ
ﻟﻴﺲ ﻣﻦ ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﻔﺘﺢ ﺍﻟﺴﲔ ﻭﻛﺴﺮﻫﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﻘﺮﺍﺀﺗﲔ ﺍﳌﹶﺮﻭِﻳﺘﲔ ﻓﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺣﺎﻝ ﻣﻦ ﺍﻟﺴﻠﻢ[ ﻗﺪ ﻋﺮﻓﺖ ﺃﻧﻪ ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ ﻓﻠﺬﻟﻚ ﺃﻧﺚ ﻫﻨﺎ ﻓﻘﻴﻞ½ :ﻛﺎﻓﺔ¼ ﻭﱂ ﻳﻘﻞ ﻛﺎﻓﺎ") .ﲨﻞ"( )(٤
ﻗﻮﻟﻪ] :ﻃﺮﻕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﻄﻮﺓ ﻣﺎ ﺑﲔ ﻗﺪﻣﻲ ﺍﳋﺎﻃﻲﺀ ﺑﻞ ﺍﳌﺮﺍﺩ ﻃﺮﻳﻘﻪ ﻭﺳﺒﻴﻠﻪ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﰲ ﲨﻴﻌﻪ[ ﺃﻱ ﲨﻴﻊ ﺃﺣﻜﺎﻣﻪ .ﻭﺍﻋﻠﻢ ﺃﻥ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺍﺩﺧﻠﹸﻮﺍﹾ ﻓِﻲ ﺍﻟﺴﻠﹾﻢِ﴾]ﺍﻟﺒﻘﺮﺓ [٢٠٨ :ﻣﻌﲎ )(٦
ﻋﺎﻣﺎ ﻭﻣﻌﲎ ﺧﺎﺻﺎ ﻓﺎﻟﻌﺎﻡ ﺧﻄﺎﺏ ﻋﺎﻡ ﻣﻊ ﲨﻴﻊ ﻣﻦ ﺁﻣﻦ ﺃﻱ ﺍﺩﺧﻠﻮﺍ ﰲ ﺷﺮﺍﺋﻂ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺒﺎﻃﻦ ﻛﻤﺎ ﰲ ﺍﻟﻈﺎﻫﺮ ﻭﻣﻦ ﺷﺮﺍﺋﻄﻪ
ﻣﺎ ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﺍﳌﺴﻠﻢ ﻣﻦ ﺳﻠﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ ﻭﺍﳌﺆﻣﻦ ﻣﻦ ﺃﻣﻨﻪ ﺍﻟﻨﺎﺱ¼ .ﻭﺃﻣﺎ ﺍﳌﻌﲎ ﺍﳋﺎﺹ
ﻓﺨﻄﺎﺏ ﺧﺎﺹ ﻣﻊ ﺷﺨﺺ ﺍﻹﻧﺴﺎﻥ ﻭﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻳﺪﺧﻞ ﺃﺭﻛﺎﻧﻪ ﰲ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻔﻌﻞ ﻓﺎﻟﻌﲔ ﺑﺎﻟﻨﻈﺮ
ﻭﺍﻷﺫﻥ ﺑﺎﻟﺴﻤﻊ ﻭﺍﻟﻔﻢ ﺑﺎﻷﻛﻞ ﻭﺍﻟﻔﺮﺝ ﺑﺎﻟﺸﻬﻮﺓ ﻭﺍﻟﻴﺪ ﺑﺎﻟﺒﻄﺶ ﻭﺍﻟﺮﺟﻞ ﺑﺎﳌﺸﻲ ﻭﺩﺧﻮﻝ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﰲ ﺍﻹﺳﻼﻡ ﺑﺄﻥ ﻳﺴﺘﺴﻠﻢ
ﻷﻭﺍﻣﺮ ﺍﳊﻖ ﻭﳚﺘﻨﺐ ﻧﻮﺍﻫﻴﻪ ﺑﻞ ﻳﺘﺮﻙ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪ ﺃﺻﻼ ﻭﻳﻘﻊ ﻋﻠﻰ ﻣﺎ ﻻ ﺑﺪ ﻟﻪ ﻣﻨﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﺑﻌﺪ ...ﺇﱁ[ ﺇﻥ ﻗﻠﺖ ﺇﻥ ﺍﻟﺰﻟﻞ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﳎﻴﺌﻬﺎ ﺃﺟﻴﺐ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﲟﺠﻴﺌﻬﺎ ﻇﻬﻮﺭﻫﺎ ﻇﻬﻮﺭﺍ ﺑﻴﻨﺎ") .ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ] :ﺍﳊﹸﺠﺞ ﺍﻟﻈﺎﻫﺮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻨﻘﻠﻴﺔ ﻛﺎﳌﻌﺠﺰﺓ ﺍﻟﺪﺍﻟـﺔ ﻋﻠـﻰ ﺍﻟـﺼﺪﻕ )(٨
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اﷲ ﴾أي أﻣـﺮه
)(٣
ان ْ ِ
ﻳﺎﺗﻴَ ُ ُﻢ ُ اﻻ َ ْ ﻳﻨﻈﺮون ﴾ ﻳﻨﺘﻈﺮ) (٢اﻟﺘﺎرﻛﻮن اﻟﺪﺧﻮل ﻓﻴﻪ ﴿ ِ ۤ ِﻴﻢ ﴿ ﴾ ﴾۲۰۹ﰲ ﺻﻨﻌﻪْ َ ﴿ .ﻞ ﴾ ﻣﺎ ﴿ َ ْ ُ ُ ْ َ
)(١
﴿ َﺣﻜ ْ ٌ
اﻻﻣﺮ ُ﴾ ﺗﻢ) (٤أﻣﺮ واﻟﻤﻠ ٓ ٰ ِ َ ُ
اﻟﺴﺤﺎب ﴿ َ ْ َ ﻛﻘﻮﻟﻪ ﴿أو ﻳﺄﰐ أﻣﺮ رﺑﻚ﴾ أي ﻋﺬاﺑﻪ ﴿ ِ ْ ُﻇﻠ ٍَﻞ ﴾ ﲨﻊ ُﻇﻠ ّﺔ ﴿ َ
ﻣﻦ ْ َ َ
ﻜﺔ َ ُ
وﻗ ِ َ ْ َ ْ اﻟﻐﻤﺎم ِ﴾ َ
ﺳـﻞ ﴾ ﻳـﺎ ﳏﻤـﺪ ﻛﻼ ﺑﻌﻤﻠـﻪْ َ ﴿ . ﻣﻮر ﴿ ﴾﴾۲۱۰ﺑﺎﻟﺒﻨﺎء ﻟﻠﻤﻔﻌﻮل واﻟﻔﺎﻋﻞ ،ﰲ اﻵﺧﺮة ﻓﻴﺠﺎزي ّ ﻫﻼﻛﻬﻢ ﴿ َو ا ِ َ اﷲِ ُ ْ َ ُ
ﺗﺮﺟﻊ ْاﻻ ُ ُ ْ ُ
)(٥
ﻉ
ﺃﻱ ﻛﻢ١٢ .ﻡ ﻛﻤﺎ١٢ . ﻣﻌﲎ ﻻ ﻟﻔﻈﺎ ﺍﻟﻌﻤﻞ ﺇﺑﻄﺎﻝ ﻫﻮ ،ﺍﻟﺘﻌﻠﻴﻖ ﻣﻦ
? ﺛـﺎﱐ ﻣﻔﻌـﻮﱄ ﻛﻢ َﺗ ْﻨٰ ُ ْﻢ ﴾) (٧ﻛﻢ اﺳـﺘﻔﻬﺎﻣﻴﺔ) (٨ﻣﻌﻠ ِ ّﻘ ُـﺔ ½ﺳـﻞ¼ ﻋـﻦ اﳌﻔﻌـﻮل اﻟﺜـﺎﱐ) (٩وﻫـﻲ اءﻳﻞ ﴾ ﺗﺒﻜﻴﺘﺎ ﴿ َ ْ ﴿ﺑَ ِ ا ِ ْ َ ٓ ِ ْ َ
? )(٦
ﺃﻱ ﳑﻴﺰ ﻛﻢ١٢ .ﻙ ﻋﻼﻣﺔ١٢ .
ﻌﻤﺔ اﷲ ِ﴾ أي
ﻳﺒﺪل ِ ْ َ َ ﻨﺔ ﴾ ﻇﺎﻫﺮة ﻛﻔﻠﻖ اﻟﺒﺤﺮ وإﻧﺰال اﳌﻦ واﻟﺴﻠﻮى ﻓﺒﺪﻟﻮﻫﺎ ﻛﻔﺮا ﴿ َ َ ْ
وﻣﻦ َ ْ ﻣﻦ َﻳﺔ َﺑ َ ٍ
آﺗﻴﻨﺎ وﳑﻴﺰﻫﺎ ﴿ ْ
)? (١٠ ?
0
ﻗﻮﻟﻪ] :ﻓﻴﺠﺎﺯﻱ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﺗﻘﺪﻳﺮﻩ ﺃﻥ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻛﻞ ﺃﻣﺮ ﻻ ﻳﺮﺟـﻊ ﺇﻻ ﺇﱃ ﺍﷲ ﻓﻤـﺎ ﻭﺟـﻪ ﻫـﺬﺍ ﺍﻟﺘﻨﺒﻴـﻪ )(٥
ﻭﳏﺼﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﺍ ﺇﻋﻼﻡ ﺍﳋﻠﻖ ﺃﻧﻪ ﺍﳌﹸﺠﺎﺯﻱ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﺒﻜﻴﺘﺎﹰ[ ﺃﻱ ﺗﻘﺮﻳﻌﺎ ﻭﺗﻮﺑﻴﺨﺎ ﻻ ﻟﻼﺳﺘﻔﻬﺎﻡ ﻣﻨﻬﻢ ﻭﻫﺬﺍ ﺗﺴﻠﻴﺔ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﻛﻢ ﺁﺗﻴﻨﺎﻫﻢ[ ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺴﺆﺍﻝ ﻟﻴﺲ ﻟﻼﺳﺘﻌﻼﻡ؛ ﻷﻥ ﺳﻴﺪﻧﺎ ﻭﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺎﱂ ﲜﻤﻴﻊ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺃﻭﺗﻮﻫﺎ )(٧
ﻓﺤﻴﻨﺌﺬ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺟﻮﺍﺏ ﻷﻥ ﺍﻟﺴﺆﺍﻝ ﺇﺫﺍ ﻛﺎﻥ ﻟﻐﲑ ﺍﻻﺳﺘﻌﻼﻡ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺍﳉﻮﺍﺏ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﺳﺘﻔﻬﺎﻣﻴﺔ[ ﺃﻱ ﺍﺳﺘﻔﻬﺎﻡ ﺗﻘﺮﻳﺮ ﻭﻫﻮ ﻻ ﻳﻨﺎﰲ ﺍﻟﺘﺒﻜﻴﺖ ﻷﻥ ﻣﻌﲎ ﺍﻟﺘﻘﺮﻳﺮ ﺍﳊﻤﻞ ﻋﻠﻰ ﺍﻹﻗﺮﺍﺭ ﻭﻫﻮ ﻻ ﻳﻨﺎﰲ ﺍﻟﺘﻘﺮﻳﻊ )(٨
ﻭﺍﻟﺘﺒﻜﻴﺖ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻋﻦ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ[ ﺍﻟﺘﻌﻠﻴﻖ ﻫﻮ ﺇﺑﻄﺎﻝ ﺍﻟﻌﻤﻞ ﻟﻔﻈﺎ ﻻ ﳏﻼ ﻭﺍﻹﻟﻐﺎﺀ ﺇﺑﻄﺎﻟﻪ ﻟﻔﻈﺎ ﻭﳏﻼ ﻓﺘﻜﻮﻥ ﲨﻠﺔ ﴿ﻛﹶﻢ ﺁﺗﻴﻨﺎﻫﻢ﴾ )(٩
]ﺍﻟﺒﻘﺮﺓ [٢١١ :ﰲ ﺍﳌﻌﲎ ﰲ ﳏﻞ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻟـ½ﺳﻞ¼ .ﺇﻥ ﻗﻠﺖ ﺇﻥ ﺍﻟﺘﻌﻠﻴﻖ ﳐﺘﺺ ﺑﺄﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻭ½ﺳﻞ¼ ﻟﻴﺴﺖ ﻣﻨﻬﺎ
ﺃﺟﻴﺐ ﺑﺄﺎ ﺳﺒﺐ ﻟﻠﻌﻠﻢ ﻭﺍﻟﻌﻠﻢ ﻣﻨﻬﺎ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻫﻲ ﺛﺎﱐ ﻣﻔﻌﻮﱄ ﺁﺗﻴﻨﺎ[ ﺃﻱ ½ﻛﻢ¼ ﻭﻣﻔﻌﻮﳍﺎ ﺍﻷﻭﻝ ﺍﳍﺎﺀ ﻣﻦ ½ﻫﻢ¼") .ﺻﺎﻭﻱ"( )(١٠
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﺎ ﺃﹶﻧﻌﻢ ﺑﻪ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺍﳌﹸﻨﻌﻢ ﺑﻪ] .ﻋﻠﻤﻴﺔ[ )(١١
ﻗﻮﻟﻪ] :ﻛﻔﺮﺍً[ ﻫﺬﺍ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻭﻗﺪ ﺻﺮﺡ ﺑﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺃﹶﻟﹶﻢ ﺗﺮ ﺇِﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦ ﺑﺪﻟﹸﻮﺍﹾ ﻧِ ﻌﻤﺔﹶ ﺍﻟﻠﹼﻪِ ﻛﹸﻔﹾﺮﺍﹰ﴾]ﺇﺑﺮﺍﻫﻴﻢ.[٢٨ : )(١٢
)"ﺻﺎﻭﻱ"(
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اﻟﺪﻧﻴﺎ ﴾ ﺑﺎﻟﺘﻤﻮﻳـﻪ) (٣ﻓﺄﺣﺒﻮﻫـﺎ ﻳﻦ َﻛ َ ُ وا ﴾ ﻣﻦ أﻫﻞ ﻣﻜﺔ)ُ ٰ َ ْ ﴿ (٢
اﻟﺤﻴﻮة ْ َ ِﻘﺎب ﴿ ﴾ ﴾۲۱۱ﻟﻪ)ُ ﴿ .(١زﻳ َﻦ ﻟ ِ ِ
ﻠﺬ ْ َ ﺷﺪﻳﺪ ْاﻟﻌ َ ِ
اﷲ َ ِ ْ ُ ﴿َِ
ﻓﺎن َ
ﻣﺘﻌﻠﻖ ﺑـ ½ﻳﺴﺨﺮﻭﻥ¼١٢ .
ۘ﴾ ﻟﻔﻘﺮﻫﻢ) (٥ﻛـ½ﺑـﻼل وﻋﻤـﺎر وﺻـﻬﻴﺐ¼ أي ﻳـﺴﺘﻬﺰؤون ﺑﻬـﻢ وﻳﺘﻌـﺎﻟ َﻮن ﻳﻦ َ ُ ْ ون ِ َ
ﻭﻗﻒ ﻻﺯﻡ
?
ﻣﻨﻮا اﻟﺬ ْ َ
ﻣﻦ ِ ﴿َو﴾ ﻫﻢ ﴿ َ ْﺴ َ ُ ْ َ
)(٤
ﺣﺴﺎب ﴿ ﴾ ﴾۲۱۲أي
ﻐﻴـﺮ ِ ِ َ ٍ ﻣﻦ َ ٓ ُ
ﺸﺎء ِ َ ْ واﷲ َ ْﻳﺮز ُُق َ ْ
اﻟﻘﻴﻤﺔؕ َ ُ ﻳﻦ ا َ ْﻘﻮا ﴾ اﻟﺸﺮك وﻫﻢ ﻫﺆﻻء ﴿ َْﻓﻮ َﻗ ُ ْﻢ َ ْ َ
ﻳﻮم ْ ِ ٰ َ ِ ﻋﻠﻴﻬﻢ ﺑﺎﳌﺎل ﴿ َ ِ
واﻟﺬ ْ َ
)(٦
ـﺎس) (٩ا ُﻣـ ًـﺔ رزﻗـﺎ واﺳــﻌﺎ ﰲ اﻵﺧـﺮة أو اﻟــﺪﻧﻴﺎ ﺑـﺎن ﳝﻠــﻚ اﳌـﺴﺨﻮر ﻣــﻨﻬﻢ أﻣـﻮال اﻟــﺴﺎﺧﺮﻳﻦ ورﻗـﺎﺑﻬﻢَ ﴿ .ـ َ
ـﺎن اﻟﻨـ ُ
)(٨ )(٧
ﻗﻮﻟﻪ] :ﻟﻪ[ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻟﺼﺤﺔ ﺟﻌﻞ ﺍﳉﻤﻠﺔ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ") .ﺻﺎﻭﻱ"( )(١
ﻗﻮﻟﻪ] :ﻣﻦ ﺃﻫﻞ ﻣﻜﺔ[ ﲣﺼﻴﺺ ﲝﺴﺐ ﺍﻟﺴﺒﺐ ﻭﺇﻻ ﻓﻜﻞ ﻛﺎﻓﺮ ﻛﺬﻟﻚ") .ﺻﺎﻭﻱ"( )(٢
ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﻤﻮﻳﻪ[ ﺃﻱ ﺍﻟﺘﺤﺴﲔ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﺑﺎﻃﻨﻪ ﻗﺒﻴﺢ") .ﺻﺎﻭﻱ"( )(٣
0
0
ﻗﻮﻟﻪ] :ﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﺣﺎﻟﻴﺔ") .ﺻﺎﻭﻱ"( )(٤
ﻗﻮﻟﻪ] :ﻟﻔﻘﺮﻫﻢ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﻋﻠﺔ ﺍﻟﺴﺨﺮﻳﺔ ﻋﻨﺪﻫﻢ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﻟﺸﺮﻙ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﻣﻘﺘﻀﻰ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﻘﻮﻝ ½ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨـﻮﺍ¼ ﺑـﻞ ½ﻭﻫـﻢ¼ ﻓﻠِـﻢ ﺧـﺎﻟﻒ ﻋﻨـﻪ ،ﺣﺎﺻـﻞ )(٦
ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﺘﻘﲔ ﻫﺎﻫﻨﺎ ﺍﳌﺘﻘﲔ ﻣﻦ ﺍﻟﺸﺮﻙ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻌﻴﻨﻬﻢ ﻟﻜﻦ ﺁﺛﺮ ﺍﻟﺘﻌﺒﲑ ﺑﻪ ﻣﺪﺣﺎ ﳍﻢ ﺑﺎﻟﺘﻘﻮﻯ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺭﺯﻗﺎﹰ ﻭﺍﺳﻌﺎﹰ ...ﺇﱁ[ ﺃﻱ ﳌﺎ ﰲ ﺍﳊﺪﻳﺚ½ :ﻟﹶﻤﻮﺿﻊ ﺳﻮﻁ ﺃﺣﺪﻛﻢ ﰲ ﺍﳉﻨﺔ ﺧﲑ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ¼") .ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ] :ﺃﻭ ﺍﻟﺪﻧﻴﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﰲ ﺍﻵﻳﺔ ﺭﻣﺰﺍ ﺇﱃ ﻭﻋﺪ ﺍﳌﺆﻣﻨﲔ ﺑﺎﻟﺘﻮﺳﻌﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻳﻀﺎ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻛﺎﻥ ﺍﻟﻨﺎﺱ ...ﺇﱁ[ ﺃﻱ ﰲ ﻣﺒﺪﺃ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺳﻴﺪﻧﺎ ﺇﺩﺭﻳﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﻴﻞ ﻣﻦ ﺳﻴﺪﻧﺎ ﺁﺩﻡ )(٩
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺳﻴﺪﻧﺎ ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﳌﻌﲎ ﺃﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺍﳊﻖ ﻭﻻ ﺍﺧﺘﻼﻑ ﺑﻴﻨﻬﻢ ﰲ ﺗﻠﻚ ﺍﳌﺪﺓ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻹﳝﺎﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﺃﻱ ﻛﺎﻥ ﺍﻟﻨﺎﺱ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻘِـﺮﻳﻦ ﺑﺎﻟﻌﺒﻮﺩﻳـﺔ ﺣـﲔ ﺃﺧـﺬ ﺍﷲ )(١٠
ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻬﺪ ﻭﻫﻮ ﺍﳌﺮﻭﻱ ﻋﻦ ﹸﺃﰊ ﺑﻦ ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻗﻴﻞ ﻣﺘﻔﻘﲔ ﻋﻠﻰ ﺍﳉﻬﺎﻟﺔ ﻭﺍﻟﻜﻔﺮ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣـﺎ ﺃﺧﺮﺟـﻪ ﺍﺑـﻦ
ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺍﻟﻜﹸﺘﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻟﻠﺠﻨﺲ ﻓﺎﻧﺪﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻹﻧﺰﺍﻝ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻮﺍﺣﺪ ﻣﻊ ﺍﻟﻨﺒﻴﲔ ﻭﺃﻳـﻀﺎ ﻓﻴـﻪ )(١١
ﺭﺩ ﻋﻠﻰ ﺍﻟﻜﺸﺎﻑ ﺣﻴﺚ ﻗﺎﻝ ﻣﻊ ﻛﻞ ﻭﺍﺣﺪ ﻛﺘﺎﺏ ﻭﺟﻌﻞ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻫﻲ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ...ﺇﱁ[ ﺃﻱ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ ﻭﻣﺎ ﺍﺧﺘﻠﻒ ﰲ ﺍﻟﺪﻳﻦ ﺃﺣﺪ ﻣﻦ ﺑﻌﺪ ﻇﻬﻮﺭ ﺍﳊﺠﺞ ﺍﻟﻮﺍﺿﺤﺔ ﺣﺎﻝ ﻛﻮﻥ )(١٢
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اﻟﺤـﻖ ﻓﻴـ ِ ِ َ
ﻣـﻦ ﴾ ﻟﻠﺒﻴـﺎن ﴿ ْ َ اﺧﺘﻠ ُ ْ
َﻔﻮا ِ ْ ﻳﻦ َ ُ ْ
ﻣﻨﻮا ِ َﻟﻤﺎ ْ َ اﻟﺬ ْ َ
اﷲ ِاﻻﺳﺘﺜﻨﺎء ﰲ اﳌﻌﲎ ﴿ َ ْﻐﻴﺎ ﴾ ﻣﻦ اﻟﻜﺎﻓﺮﻳﻦ ﴿ َﺑ ْ َﻨ ُ ْﻢۚ َﻓ َ َﺪي ُ
ﻣﺴﺘﻘﻴﻢ ﴿ ﴾ ﴾۲۱۳ﻃﺮﻳﻖ اﳊﻖ) .(٢وﻧﺰل ﰲ ﺟﻬﺪ) (٣أﺻﺎب ﺸﺎء ﴾ ﻫﺪاﻳﺘﻪ ﴿ ا ِ ٰ ِ َ ٍ
اط ْ َ ِ ْ ٍ ﻣﻦ َ ٓ ُ ِﺑﺎ ِذْﻧ ِ ٖ ﴾ ﺑﺈرادﺗﻪ ﴿ َواﷲُ ﻳَ ْ ِ ْ
ﺪي َ ْ
)(١
ﻣﻦ َ ْ ِ ُ ْ
ﻗﺒﻠﻜﻢ ﴾ ﻣﻦ ﻳﻦ َﺧﻠ َْﻮا ِ ْ ﻣﺜﻞ ﴾ ِﺷﺒﻪ ﻣﺎ أ )ِ ﴿ (٦
اﻟﺬ ْ َ اﻟﺠﻨﺔ َو َﻟﻤﺎ ﴾ ﻟﻢ ﴿ َ ْ ِ ُ ْ
ﻳﺎﺗﻜﻢ َ ُ ان َ ْ ُ ُ
ﺗﺪﺧﻠﻮا ْ َ َ ﺘﻢ َ ْ اﳌﺴﻠﻤﲔ ﴿ َْام ﴾ ﺑﻞ أ ﴿ َ ِ
ﺣﺴ ْ ُ ْ
)(٥ )(٤
ﻧـــــــــــــــــ
ـﺎء ﴾ ﺷــﺪة اﻟﻔﻘ ـﺮ ـﺴﺘ ُ ُﻢ ﴾ ﲨﻠــﺔ ﻣــﺴﺘﺄﻧﻔﺔ) (٧ﻣﺒﻴﻨــﺔ ﻣــﺎ ﻗﺒﻠﻬــﺎ ﴿ ْ َ َْ
اﻟﺒﺎﺳـ ٓ ُ اﳌــﺆﻣﻨﲔ ﻣ ـﻦ اﳌﺤ ـﻦ ﻓﺘــﺼﱪوا ﻛﻤــﺎ ﺻــﱪوا ﴿ َﻣـ ْ
ﻧـــــــ ﳌﺎ
ﻳﻦ َ ُ ْ
ﻣﻨـﻮا واﻟﺬ ْ َ ﻘﻮل ﴾ ﺑﺎﻟﻨﺼﺐ واﻟﺮﻓﻊ أي ﻗﺎل ﴿ اﻟﺮ ُ ْ ُ
ﺳﻮل َ ِ ﴿ َواﻟ ٓ ُاء﴾ اﳌﺮض ﴿ َو ز ْ ِ ُ ْ
ُﻟﺰﻟﻮا ﴾ أزﻋﺠﻮا ﺑﺄ ﻧﻮاع اﻟﺒﻼء ﴿ َﺣﺘـﻲ َ ُ ْ َ
ﻣﻌ ٗ ﴾ اﺳﺘﺒﻄﺎء ﻟﻠﻨﺼﺮ) (٨ﻟﺘﻨﺎﻫﻲ اﻟﺸﺪة ﻋﻠﻴﻬﻢ ﴿ َﻣ ٰ ﴾ ﻳﺄﰐ)................................................... (٩ ََ
ﺍﻻﺧﺘﻼﻑ ﺑﻐﻴﺎ ﺇﻻ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﻩ ﻭﺇﳕﺎ ﺟﻌﻞ ﻣﻘﺪﻣﺎ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻟﺌﻼ ﻳﻜﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﻔﺮﻍ ﻣﺘﻌﺪﺩﺍ ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ
ﻷﻧﻪ ﻳﺼﲑ ﺍﳌﻌﲎ ﺣﻴﻨﺌﺬ ½ﺇﻻ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﻩ ﺇﻻ ﻣﻦ ﺑﻌﺪ ﻣﺎ ﺟﺎﺀﻢ ﺍﻟﺒﻴﻨﺎﺕ ﺇﻻ ﺑﻐﻴﺎ ﺑﻴﻨﻬﻢ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﺈﺭﺍﺩﺗﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺫﻥ ﻟﻴﺲ ﺍﳌﻌﲎ ﺍﳊﻘﻴﻘﻲ ﻭﻫﻮ ﺍﻟﻔﻚ ﻭﺍﻹﻃﻼﻕ ﻟﻌﺪﻡ ﺍﳊﺠﺮ ﰲ ﺍﳍﺪﺍﻳﺔ ﻗﺒﻠـﻪ ﻭﺫﻟـﻚ )(١
ﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﻘﻮﻝ ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻟﻔﻌﻞ ﻓﻠﺬﻟﻚ ﻓﺴﺮ ﺗﺎﺭﺓﹰ ﺑﺎﻷﻣﺮ ﻭﺗﺎﺭﺓ ﺑﺎﻹﺭﺍﺩﺓ ﻭﺗﺎﺭﺓ ﺑﺎﻟﺘﻮﻓﻴﻖ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻃﺮﻳﻖ ﺍﳊﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻟـﺼﺮﺍﻁ ﺍﳌـﺴﺘﻘﻴﻢ ﻫﺎﻫﻨـﺎ ﻃﺮﻳـﻖ ﺍﳊـﻖ ﺑﻌﻼﻗـﺔ ﺍﳌـﺸﺎﺔ ﺑﻴﻨـﻬﻤﺎ ﻻ ﻣـﺎ ﻫـﻮ )(٢
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ﺍﶈﺴﻮﺱ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﰲ ﺟﻬﺪ ...ﺇﱁ[ ﻗﻴﻞ ﻛﺎﻥ ﺫﻟﻚ ﰲ ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ ﺣﲔ ﺣﺎﺻﺮ ﺍﻟﻜﻔﺎﺭ ﺍﳌﺪﻳﻨﺔ ﻭﺍﺣﺘﺎﻃﻮﺍ ﺎ ﻭﻗﻄﻌﻮﺍ ﻋﻨﻬﺎ )(٣
ﺍﻟﻮﺍﺭﺩ ﻭﱂ ﻳﻜﻦ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺩﺧﻮﳍﺎ ﺇﻻ ﺍﳋﻨﺪﻕ ﻭﻛﺎﻧﻮﺍ ﺇﺫ ﺫﺍﻙ ﻋﺸﺮﺓ ﺁﻻﻑ ﻣﻘﺎﺗﻞ ﻓﺎﺷﺘﺪ ﺍﻟﻜﺮﺏ ﻭﺍﳋﻮﻑ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ
ﻭﻻ ﺳﻴﻤﺎ ﻣﻊ ﻭﺟﻮﺩ ﺛﻼﲦﺌﺔ ﻣﻨﺎﻓﻖ ﺑﲔ ﺃﻇﻬﺮﻫﻢ ﻓﱰﻟﺖ ﺍﻵﻳﺔ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺑﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺃﻡ¼ ﻣﻨﻘﻄﻌﺔ ﻭﺍﳍﻤﺰﺓ ﻟﻼﺳﺘﻔﻬﺎﻡ ﺍﻹﻧﻜﺎﺭﻱ ﺍﻟﺘﻮﺑﻴﺨﻲ ﻭﺍﳌﻘﺼﻮﺩ ﻣﻨﻪ ﺗﻘﻮﻳﺘﻬﻢ ﻋﻠﻰ ﺍﻟﺼﱪ. )(٤
)"ﺻﺎﻭﻱ"" ،ﺭﻭﺡ"(
ﻗﻮﻟﻪ] :ﱂ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺻﻞ ½ﳌﹼﺎ¼ ﱂ ﺯﻳﺪﺕ ﻋﻠﻴﻬﺎ ½ﻣﺎ¼] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻣﺎ ﺃﺗﻰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺸﺒﻪ ﰲ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺃﺗﺎﻫﻢ ﻻ ﰲ ﺍﻟﺬﻭﺍﺕ") .ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﲨﻠﺔ ﻣﺴﺘﺄﻧﻔﺔ[ ﺃﻱ ﻛﺄﻧﻪ ﻗﻴﻞ ﻣﺎ ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻭﻣﺎ ﺣﺎﳍﻢ ﻓﻘﻴﻞ ﴿ :ﻣﺴﺘﻬﻢ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ [٢١٤ :ﻭﻗﻮﻟﻪ½ :ﻣﺒﻴﻨﺔ ﻣﺎ )(٧
ﻗﺒﻠﻬﺎ¼ ﻭﻫﻮ ﴿ﻣﺜﹶﻞﹸ ﺍﻟﱠﺬِﻳﻦ]﴾ﺍﻟﺒﻘﺮﺓ [٢١٤ :ﻭﻓﻴﻪ ﻣﺴﺎﳏﺔ ﻋﻠﻰ ﺻﻨﻴﻌﻪ ﺃﻭﻻ ﺣﻴﺚ ﻗﺪﺭ ﺑﻌﺪ ½ﻣﺜﻞ ﻣﺎ ﺃﺗﻰ¼ ﻓﺤﻴﻨﺌﺬ ﻫﺬﺍ ﰲ ﺍﳌﻌﲎ
ﺑﻴﺎﻥ ﳌﺎ ﺃﺗﻰ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ ﻻ ﳌﺜﻠﻪ ﺇﺫ ﻣﺜﻠﻪ ﻫﻮ ﻣﺎ ﺃﺻﺎﺏ ﺍﳌﺆﻣﻨﲔ ﺃﻭ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ ﻫﻮ ﻣﺎ ﺃﺻﺎﺏ ﺍﻟﺬﻳﻦ ﺧﻠﻮﺍ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﺳﺘﺒﻄﺎﺀ ﻟﻠﻨﺼﺮ[ ﺃﻱ ﺗﻔﺮﻳﺞ ﺍﻟﻜﺮﺏ ﺃﻱ ﻻ ﺷﻜﺎ ﻭﺍﺭﺗﻴﺎﺑﺎ") .ﲨﻞ"( )(٨
ﻗﻮﻟﻪ] :ﻳﺄﰐ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻧﺼﺮ ﺍﷲ¼ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺃﻧﻪ ﻓﺎﻋﻞ ﻟﻔﻌﻞ ﳏﺬﻭﻑ ﻭﻗﻴﻞ ﻣﺮﻓـﻮﻉ ﻋﻠـﻰ ﺃﻧـﻪ ﻣﺒﺘـﺪﺃ ﻭﺍﻟﻈـﺮﻑ ﻗﺒﻠـﻪ )(٩
ﺧﱪﻩ ﻭﺍﻟﻈﺎﻫﺮ ﻫﻮ ﺍﻷﻭﻝ ﻓﻠﺬﺍ ﺍﺧﺘﺎﺭﻩ] .ﻋﻠﻤﻴﺔ[
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ﺴـﻠﻮﻧ َ َ ﴾ ﻳﺎ ﳏﻤﺪ )(٥ )(٤
﴿ َ ْ ُ اﷲ ِ﴾) (١اﻟﺬي ُوﻋﺪﻧﺎه) (٢ﻓﺄﺟﻴﺒﻮا ﻣﻦ ﻗِﺒﻞ اﷲ)ۤ َ َ ﴿ (٣
اﻻ ِان َ ْ َ اﷲِ َ ِ ْ ٌ
ﻳﺐ ﴿ ﴾ ﴾۲۱۴إﺗﻴﺎﻧﻪ ْ ُ َ ٔ ْ َ ﴿.
ﻳﻨﻔﻘﻮن ﴾ أي اﻟﺬي ﻳﻨﻔﻘﻮﻧﻪ) (٦واﻟﺴﺎﺋﻞ ﻋﻤﺮو ﺑﻦ اﳉﻤﻮح وﻛﺎن ﺷﻴﺨﺎ ذا ﻣﺎل ﻓﺴﺄل اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﻋﻤﺎ ﻣﺎذا ُ ْ ِ ُ ْ َ
﴿َ َ
ﻣﻦ َﺧ ْ ٍ﴾ ﺑﻴﺎن ﳌﺎ ﺷﺎﻣﻞ ﻟﻠﻘﻠﻴﻞ واﻟﻜﺜﲑ وﻓﻴﻪ ﺑﻴﺎن اﳌﻨﻔﻖ) (٨اﻟﺬي
ﻔﻘﺘﻢ ْ ﻗﻞ ﴾ ﳍﻢ ﴿ َ ۤ
ﻣﺎ اَ ْ َ ْ ُ ْ ﻳﻨﻔﻖ وﻋ ﻣﻦ ﻳﻨﻔﻖ ﴿ ُ ْ
)(٧
ﻗﻮﻟﻪ] :ﻣﱴ ﻧﺼﺮ ﺍﷲ[ ﻟﻴﺲ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﻠﻘﺎ ﻭﻋﺪﻡ ﺻﱪ ﺑﻞ ﺫﻟﻚ ﺩﻋﺎﺀ ﻭﻃﻠﺐ ﳌﺎ ﻭﻋﺪﻩ ﺍﷲ ﺑﻪ") .ﺻﺎﻭﻱ"( )(١
ﻗﻮﻟﻪ] :ﺍﻟﺬﻱ ﻭﻋﺪﻧﺎﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﺿﺎﻓﺔ ﻟﻠﻌﻬﺪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻓﺄﺟﻴﺒﻮﺍ ﻣﻦ ﻗﺒﻞ ﺍﷲ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﻣﻦ ﻛﻼﻡ ﺍﻟﺮﺳﻮﻝ ﻭ ﺃﺗﺒﺎﻋﻪ ﻭﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ، )(٣
ﺐ ﴾]ﺍﻟﺒﻘﺮﺓ [٢١٤ :ﻣﺴﺘﺄﻧﻒ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻟﻘﻮﻝ ﺃﻱ ﻗﻴﻞ ﳍﻢ ﺫﻟﻚ ﺇﺳﻌﺎﻓﺎ ﳌﺮﺍﻣﻬﻢ") .ﻛﺮﺧﻲ"(
ﻭﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﺃﹶﻻ ﺇِﻥﱠ ﻧﺼﺮ ﺍﻟﻠﹼﻪِ ﻗﹶﺮِﻳ
ﻗﻮﻟﻪ﴿] :ﺃﹶﻻ ﺇِﻥﱠ ﻧﺼﺮ ﺍﻟﻠﹼﻪِ ﹶﻗﺮِﻳﺐ [﴾ﺃﺧﺬ ﻣﻦ ﺫﻟﻚ ﺃﻧﻪ ﺇﺫﺍ ﺍﺷﺘﺪ ﺍﻟﻜﺮﺏ ﻛﺎﻥ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﻔﺮﺝ ﻣﺴﺘﺠﺎﺑﺎ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﺃﹶﻣﻦ )(٤
ﻳﺠِﻴﺐ ﺍﹾﻟﻤﻀﻄﹶﺮ ﺇِﺫﹶﺍ ﺩﻋﺎﻩ ﻭﻳﻜﹾﺸِﻒ ﺍﻟﺴﻮﺀَ﴾]ﺍﻟﻨﻤﻞ [٦٢ :ﻭﻋﻦ ﺧﺒﺎﺏ ﺑﻦ ﺍﻷﺭﺕ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﳌﺎ ﺷﻜﻮﻧﺎ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﻧﻠﻘﻰ ﻣﻦ ﺍﳌﺸﺮﻛﲔ ﻗﺎﻝ½ :ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻣﻦ ﺍﻷﻣﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺬﺑﻮﻥ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺒﻼﺀ ﻓﻼ ﻳﺼﺮﻓﻬﻢ
ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻬﻢ ﺣﱴ ﺇﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻳﻮﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﺍﳌﻨﺸﺎﺭ ﻓﻴﺸﻖ ﻓﻠﻘﺘﲔ ﻭﳝﺸﻂ ﺍﻟﺮﺟﻞ ﺑﺄﻣﺸﺎﻁ ﺍﳊﺪﻳﺪ ﲟﺎ ﺩﻭﻥ ﺍﻟﻌﻈﻢ
ﻣﻦ ﳊﻢ ﻭﻋﺼﺐ ﻣﺎ ﻳﺼﺮﻓﻪ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻪ ﻭﺃﱘ ﺍﷲ ﻟﻴﺘﻤﻦ ﺍﷲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﱴ ﻳﺴﲑ ﺍﻟﺮﺍﻛﺐ ﻣﻨﻜﻢ ﻣﻦ ﺻﻨﻌﺎﺀ ﺇﱃ ﺣﻀﺮ ﻣﻮﺕ
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ﻻ ﳜﺸﻰ ﺇﻻ ﺍﷲ ﻭﺍﻟﺬﺋﺐ ﻋﻠﻰ ﻏﻨﻤﻪ ﻭﻟﻜﻨﻜﻢ ﺗﻌﺠﻠﻮﻥ¼") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺇﺗﻴﺎﻧﻪ[ ﺃﻱ ﻓﺎﺻﱪﻭﺍ ﻛﻤﺎ ﺻﱪﻭﺍ ﺗﻈﻔﺮﻭﺍ ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺮﺏ ﺍﻟﻘﺮﺏ ﺍﻟﺰﻣﺎﱐ ﻭﰲ ﺇﻳﺜﺎﺭ ﺍﳉﻤﻠﺔ ﺍﻹﲰﻴﺔ ﻋﻠﻰ )(٥
ﺍﻟﻔﻌﻠﻴﺔ ﺍﳌﻨﺎﺳﺒﺔ ﳌﺎ ﻗﺒﻠﻬﺎ ﻭﺗﺼﺪﻳﺮﻫﺎ ﲝﺮﻑ ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻟﺘﺄﻛﻴﺪ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﲢﻘﻖ ﻣﻀﻤﻮﺎ ﻭﺗﻘﺮﺭﻩ ﻣﺎ ﻻ ﳜﻔﻰ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﺬﻱ ﻳﻨﻔﻘﻮﻧﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺫﺍ¼ ﺍﺳﻢ ﻣﻮﺻﻮﻝ ﲟﻌﲎ ﺍﻟﺬﻱ ﻭﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻑ ﻭﺃﻥ ½ﻣﺎ¼ ﻋﻠﻰ ﺃﺻﻠﻬﺎ ﻣﻦ )(٦
ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻟﺬﻟﻚ ﱂ ﻳﻌﻤﻞ ﻓﻴﻬﺎ ½ﻳﺴﺌﻠﻮﻧﻚ¼ ﻭﻫﻲ ﻣﺒﺘﺪﺃ ﻭ½ﺫﺍ¼ ﺧﱪﻩ ﻭﺍﳉﻤﻠﺔ ﳏﻠﻬﺎ ﻧﺼﺐ ﺑـ½ﻳﺴﺄﻟﻮﻥ¼ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻳﺴﺌﻠﻮﻧﻚ ﺃﻱ
ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻨﻔﻘﻮﻧﻪ") .ﻛﺮﺧﻲ"(
ﻗﻮﻟﻪ] :ﻭﻋﻠﻰ ﻣﻦ ﻳﻨﻔﻖ[ ﻳﻌﻠﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﰲ ﺍﻵﻳﺔ ﺣﺬﻓﺎ ﻟﺒﻌﺾ ﺍﳌﺴﺆﻝ ﻋﻨﻪ ﻭﺃﻥ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺃﻣﺮﻳﻦ ﻋﻦ ﺍﳌﻨﻔﻖ ﻣﻦ ﺍﳌﺎﻝ ﻭﻋﻦ )(٧
ﻣﺼﺮﻓﻪ ﻭﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﲢﺼﻞ ﺍﳌﻄﺎﺑﻘﺔ ﺑﲔ ﺍﳉﻮﺍﺏ ﻭﺍﻟﺴﺆﺍﻝ ﻭﻗﻮﻟﻪ﴿ :ﻗﹸﻞﹾ ﻣﺎ ﺃﹶﻧﻔﹶﻘﹾﺘﻢ ﻣ ﻦ ﺧﻴﺮٍ﴾]ﺍﻟﺒﻘﺮﺓ [٢١٥ :ﺟﻮﺍﺏ ﻋﻦ
ﺍﻟﺴﺆﺍﻝ ﺍﳌﺼﺮﺡ ﺑﻪ ﰲ ﺍﻵﻳﺔ ،ﺇﺫ ﳏﺼﻞ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﲡﻮﻳﺰ ﺍﻹﻧﻔﺎﻕ ﻭﺍﻟﺘﺼﺪﻕ ﺑﺴﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﻷﻣﻮﺍﻝ ﻗﻠﻴﻠﻬﺎ ﻭﻛﺜﲑﻫﺎ ﻭﻗﻮﻟﻪ
﴿ﻓﹶﻠِﻠﹾﻮﺍﻟِﺪﻳِ ﻦ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ [٢١٥ :ﺟﻮﺍﺏ ﻋﻦ ﺍﶈﺬﻭﻑ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺍﳌﺼﺮﻑ ﻓﻘﻮﻝ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ½ :ﺍﻟﺬﻱ ﻫﻮ
ﺍﻟﺸﻖ ﺍﻵﺧﺮ¼ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺸﻖ ﺍﻵﺧﺮ ﺍﳌﻘﺪﺭ ﰲ ﺍﻟﺴﺆﺍﻝ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﺘﻘﺪﻳﺮﻩ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﺍﳌﻨ ﹶﻔﻖ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﳌﺎ ﻛﺎﻥ ﺳﺆﺍﳍﻢ ﻋﻦ ﺍﳌﻨﻔﹶﻖ ﻣﻦ ﺍﳌﺎﻝ ﻭﻋـﻦ ﻣـﺼﺮﻓﻪ ﻓﻠِـﻢ )(٨
ﱂ ﻳﺬﻛﺮ ﺍﷲ ﺑﻴﺎﻥ ﺍﳌﻨﻔﹶﻖ ﰲ ﺍﳉﻮﺍﺏ ،ﻭﺣﺎﺻﻠﻪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺍﻗﺘﺼﺮ ﰲ ﺑﻴﺎﻥ ﺍﳌﻨﻔﻖ ﻋﻠﻰ ﺍﻟﺒﻴـﺎﻥ ﺍﻹﲨـﺎﱄ ﺍﻟـﺬﻱ ﺗـﻀﻤﻨﻪ ﻗﻮﻟـﻪ:
½ﻣﻦ ﺧﲑ¼ ﻭﻫﻮ ﻛﻮﻧﻪ ﺣﻼﻻ ﻓﺈﻥ ﺍﳌﻨﻔﻖ ﺇﳕﺎ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﳋﲑ ﺇﺫﺍ ﻛﺎﻥ ﺣﻼﻻ ﻣﻦ ﻏﲑ ﺗﻌﺮﺽ ﻟﻠﺘﻔﺼﻴﻞ ﻛﻤﺎ ﰲ ﺑﻴﺎﻥ ﺍﳌـﺼﺮﻑ
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واﺑﻦ
واﻟﻤﺴﻜِ ْ ِ َ ْ ِ ﻳﻦ)ْ َ (١
واﻻ َ ْ َ ﺑ ِ ْ َ َواﻟْ َ ٰﺘ ٰ َ ْ َ ٰ ﻫﻮ أﺣﺪ ﺷ ّﻘﻲ اﻟﺴﺆال وأﺟﺎب ﻋﻦ اﳌﺼﺮف اﻟﺬي ﻫﻮ اﻟﺸﻖ اﻵﺧﺮ ﺑﻘﻮﻟﻪ َ ِ َ ْ ِ َ ﴿ :
ﻓﻠﻠﻮاﻟﺪ ْ ِ
ﻛﺘﺐ ﴾ ﻓﻤﺠﺎز ﻋﻠﻴﻪ َ ِ ُ ﴿. ﻋﻠﻴﻢ﴿١٢ﻙُ ﴾ ﴾۲۱۵ اﷲ ﺑ ِ ٖ َ ِ ْ ٌ ﻓﺎن َ ﻣﻦ َﺧ ْ ٍ﴾ إﻧﻔﺎق أو ﻏﲑه)ِ َ ﴿ (٣ وﻣﺎ َ ﻔ َ ُ
ْﻌﻠﻮا ِ ﻴﻞ ﴾ أي ﻫﻢ أوﱃ ﺑﻪ ﴿ َ َ اﻟﺴ ِ ْ ِ
)(٢
ْ ْ
ﻓﻌﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻛﺎﳋﺒﺰ ﲟﻌﲎ ﺍﳌﺨﺒﻮﺯ ﺃﻭ ﻣﺼﺪﺭ ﻧﻌﺖ ﺑﻪ ﻟﻠﻤﺒﺎﻟﻐﺔ .
اﻟﻘﺘﺎل ﴾ ﻟﻠﻜﻔﺎر ﴿ َو ُ َﻮ ُ ْ ٌہ ﴾ ﻣﻜﺮوه ﴿ ُ ْ ﻓﺮض ﴿ َﻋﻠ ْ ُ ُ
?
ﺧﻴــ ٌﺮ ان َﺗ ْ َ ُ ْﻮا َ ْ
ﺷﻴ ًﺌﺎ و ُ َﻮ َ ْ وﻋ َ ْ ﻜﻢ ﴾ ﻃﺒﻌﺎ ﳌﺸﻘﺘﻪ ﴿ َ َ َﻴﻜﻢ ْ ِ َ ُ
)(٦ )(٥ )(٤
ﻜﻢ ﴾ ﳌﻴﻞ اﻟﻨﻔﺲ) (٧إﱃ اﻟﺸﻬﻮات اﳌﻮﺟﺒﺔ ﳍﻼﻛﻬﺎ وﻧﻔﻮرﻫﺎ ﻋﻦ اﻟﺘﻜﻠﻴﻔﺎت اﳌﻮﺟﺒﺔ ﺷﻴﺌﺎ و ُ َﻮ َ ُ ْ ان ُ ِ ْ
ﺗﺤﺒﻮا َ ْ ً وﻋ َ ْ ﻜﻢۚ َ َ ُْ
ﻟﺴﻌﺎدﺎ ﻓﻠﻌﻞ ﻟﻜﻢ ﰲ اﻟﻘﺘﺎل وإن ﻛﺮﻫﺘﻤﻮه ﺧﲑا؛ ﻷن ﻓﻴﻪ إﻣﺎ اﻟﻈﻔﺮ واﻟﻐﻨﻴﻤﺔ أو اﻟﺸﻬﺎدة واﻷﺟﺮ وﰲ ﺗﺮﻛـﻪ وإن
ﻉ أﺣﺒﺒﺘﻤﻮه ﺷﺮا ﻷن ﻓﻴﻪ اﻟﺬل واﻟﻔﻘﺮ وﺣﺮﻣﺎن اﻷﺟﺮ ﴿ َواﷲُ َ ْﻌﻠ َُﻢ ﴾ ﻣﺎ ﻫﻮ ﺧﲑ ﻟﻜﻢ ﴿ َو اَ َﻻ َ ْﻌﻠ ُ ْ َ
َﻤﻮن ﴿ ﴾﴾۲۱۶ذﻟﻚ
ﻓﺒﺎدروا إﱃ ﻣﺎ ﻳﺄﻣﺮﻛﻢ ﺑﻪ .وأرﺳﻞ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ) (٨أول ﺳﺮاﻳﺎه وﻋﻠﻴﻬﺎ ﻋﺒﺪ اﷲ ﺑﻦ ﺟﺤـﺶ ﻓﻘـﺎﺗﻠﻮا اﳌـﺸﺮﻛﲔ
0
ﺍﻹﻧﺴﺎﻥ ﻳﻨﻔﻖ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ ﻓﻴﻘﺪﻡ ﺍﻷﻭﱃ ﻓﺎﻷﻭﱃ ﻋﻠﻰ ﻃﺒﻘﻬﺎ ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻟﺴﺎﺋﻠﲔ ﻭﺍﻟﺮﻗﺎﺏ ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ
ﺍﻛﺘﻔﺎﺀ ﺎ ﺃﻭ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ﴿ﻭﻣﺎ ﺗﻨﻔِﻘﹸﻮﺍﹾ ﻣِﻦ ﺧﻴﺮٍ﴾]ﺍﻟﺒﻘﺮﺓ [٢٧٢ :ﻓﺈﻧﻪ ﺷﺎﻣﻞ ﻟﻜﻞ ﺧﲑ ﻭﻗﻊ ﺃﻱ ﻣﺼﺮﻑ) .ﺧﺎﺯﻥ" ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﻫﻢ ﺃﻭﱃ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺮﺩ ﺃﻥ ﻻﻡ ﺍﻻﺧﺘﺼﺎﺹ ﻳﻘﺘﻀﻲ ﺣﺼﺮ ﺍﻹﻧﻔـﺎﻕ ﻋﻠـﻰ ﺍﳌـﺬﻛﻮﺭﻳﻦ ﻣـﻊ ﺃﻧـﻪ ﳚـﻮﺯ )(٢
ﻟﻐﲑﻫﻢ ﺃﻳﻀﺎ ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﻇﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻭ ﻏﲑﻩ[ ﺃﻱ ﻛﺎﻟﻜﻼﻡ ﺍﻟﻠﲔ ﺍﻟﻄﻴﺐ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺘﺎﻝ[ ﺃﻱ ﻭﻛﺎﻥ ﻓﺮﺿﻪ ﺑﻌﺪ ﺍﳍﺠﺮﺓ ﺑﻌﺪ ﺃﻥ ﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﻪ ﰲ ﻧﻴﻒ ﻭﺳﺒﻌﲔ )(٤
ﺁﻳﺔ ﻭﻫﻮ ﻓﺮﺽ ﻋﲔ ﺇﻥ ﻓﺠﺄ ﺍﻟﻌﺪﻭ ﻭﻛﻔﺎﻳﺔ ﺇﻥ ﱂ ﻳﻔﺠﺄ ﺑﺄﻥ ﻛﺎﻥ ﰲ ﺑﻠﺪﻩ ﻭﳓﻦ ﺍﻟﻄﺎﻟﺒﻮﻥ ﻟﻪ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﻜﺮﻭﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻟﻴﺼﺢ ﺍﳊﻤﻞ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻃﺒﻌﺎ[ ﺃﻱ ﻓﻬﻮ ﻣﻜﺮﻭﻩ ﻣﻦ ﺟﻬﺔ ﺍﻟﻄﺒﻊ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﻣﺆﻭﻧﺔ ﺍﳌﺎﻝ ﻭﻣﺸﻘﺔ ﺍﻟﻨﻔﺲ ﻭﺧﻄﺮ ﺍﻟﺮﻭﺡ ﻻ ﺃﻢ ﻛﺮﻫﻮﺍ ﺃﻣﺮ ﺍﷲ )(٦
ﺗﻌﺎﱃ ﻭﻛﺮﺍﻫﺔ ﺍﻟﻄﺒﻊ ﻻ ﺗﻮﺟﺐ ﺍﻟﺬﻡ ﺑﻞ ﲢﻘﻖ ﻣﻌﲎ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﺍﺗﺒﺎﻋﺎ ﻟﻠﺸﺮﻉ ﻣﻊ ﻧﻔﺮﺓ ﺍﻟﻄﺒﻊ ﻓﺄﻣﺎ ﻛﺮﺍﻫﺔ ﺍﻻﻋﺘﻘﺎﺩ
ﻓﻬﻲ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﻨﺎﻓﻘﲔ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﳌﻴﻞ ﺍﻟﻨﻔﺲ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺗﻌﻠﻴﻞ ﳏﺒﻮﺑﻴﺔ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻫﻮ ﺷﺮﻟﻜﻢ ﻛﻤﺎ ﺃﺷﺎﺭ ﺑﻘﻮﻟﻪ ½ﻭﻧﻔﻮﺭﻫﺎ...ﺇﱁ¼ ﺇﱃ )(٧
ﺑﻴﺎﻥ ﺗﻌﻠﻴﻞ ﻛﺮﺍﻫﺔ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻫﻮ ﺧﲑ ﻟﻜﻢ ﻓﻔﻲ ﺍﻟﻜﻼﻡ ﻟﻒ ﻭﻧﺸﺮ ﻣﺸﻮﺵ ﻭﻗﻮﻟﻪ ½ﻓﻠﻌﻞ ...ﺇﱁ¼ ﻟﻒ ﻭﻧﺸﺮ ﻣﺮﺗﺐ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﺃﺭﺳﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻦ ﻫﺎﻫﻨﺎ ﺇﱃ ﺁﺧﺮ ﺍﻟﺮﺑﻊ] .ﻋﻠﻤﻴﺔ[ )(٨
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ﺃﻱ ﺍﺳﺘﺎﻗﻮﺍ ﺍﻟﻌﲑ ﻭﻓﻴﻬﺎ ﲡﺎﺭﺓ ﺍﻟﻄﺎﺋﻒ ١٢ .ﻛﻤﺎ
وﻗﺘﻠﻮا اﺑﻦ اﳊﻀﺮﻣﻲ آﺧﺮ ﻳﻮم ﻣﻦ ﲨﺎدى اﻵﺧﺮة واﻟﺘﺒﺲ ﻋﻠﻴﻬﻢ ﺑﺮﺟﺐ ﻓﻌﲑﻫﻢ اﻟﻜﻔﺎر ﺑﺎﺳﺘﺤﻼﻟﻪ ﻓ ل ْ ُ َ ٔ ْ َ ﴿ :
?
ﺴـﻠﻮﻧ َ َ
ﻓﻴـ ِ َﻛ ِ ْﻴــ ٌﺮ ﴾) (٢ﻋﻈـﻴﻢ وزرا )،(٣ﻣﺒﺘـﺪأ ﻗﻞ ﴾ ﳍﻢ ﴿ ِ َ ٌ
ﻗﺘﺎل ِ ْ ﻓﻴ ِ ﴾ ﺑﺪل اﺷﺘﻤﺎل ﴿ ُ ْ
)(١
ﻋﻦ اﻟﺸ ْ ﺮ ِ ْاﻟ َ َ ام ِ ﴾ اﳌﺤﺮم ﴿ ِ َ ٍ
ﻗﺘﺎل ِ ْ َ ِ
ـﺴﺠﺪِ
اﻟﻤـ ْ ِ
)(٥ ﻴﻞ اﷲِ ﴾ دﻳﻨــﻪ ﴿ َ ُ
وﻛ ـ ْ ﺑ ِـ ٖ ﴾ ﺑــﺎﷲ ﴿َو﴾ ﺻــﺪ ﻋ ـﻦ ﴿ ْ َ وﺻــﺪ ﴾ ﻣﺒﺘــﺪأ ،ﻣﻨ ـﻊ ﻟﻠﻨــﺎس ﴿ َﻋـ ْ
ـﻦ َﺳ ـ ِ ْ ِ
)(٤
وﺧــﱪَ َ ﴿ .
ْاﻟ َ َ ام ِ﴾ أي ﻣﻜﺔ ﴿ َو ا ِ ْ َ ُاج َا ْﻠ ِ ٖ ِﻣﻨْ ُ ﴾ وﻫﻢ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴـﻪ و ﺳـﻠﻢ واﳌﺆﻣﻨـﻮن ،وﺧـﱪ اﳌﺒﺘـﺪأ ﴿ َ ْ َ
ﻛﺒــﺮُ ﴾ )(٧ )(٦
وﻻ َ َ ُ ْ َ
ﻳﺰاﻟـﻮن ﴾ أي ﻣﻦ ْ َ ْ ِ
اﻟﻘﺘﻞ ﴾ ﻟﻜﻢ ﻓﻴـﻪ ﴿ َ َ ﻨﺔ ﴾ اﻟﺸﺮك ﻣﻨﻜﻢ ﴿ َ ْ َ
ﻛﺒـﺮُ ِ َ ِﻨﺪ اﷲِ ﴾ ﻣﻦ اﻟﻘﺘﺎل ﻓﻴﻪ ﴿ َو ْ ِ
اﻟﻔ ْ َ ُ أﻋﻈﻢ وزرا ﴿ ﻋ ْ َ
)(٨
ﻳﺮﺗﺪدْ ِ ْ ُ ْ
ﻣﻨﻜﻢ وﻣﻦ ْ َ ِ
اﺳﺘﻄﺎﻋﻮاؕ َ َ ْ دﻳﻨﻜﻢ ﴾ إﱃ اﻟﻜﻔﺮ ﴿ ِ ِ
ان ْ َ َ ُ ْ ﻋﻦ ِ ْ ِ ُ ْ ُﻘﺎﺗﻠﻮﻧﻜﻢ ﴾ أﻳﻬﺎ اﳌﺆﻣﻨﻮن ﴿ َﺣ ﴾ ﻛﻲ ﴿ َ ُ ْ ُ ْ
ﻳﺮدوﻛﻢ َ ْ اﻟﻜﻔﺎر ﴿ َ ِ ُ ْ َ ُ ْ
)(٩
ﻗﻮﻟﻪ] :ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ[ ﻣﻦ ½ﺍﻟﺸﻬﺮ¼ ﻷﻥ ﺍﻟﺸﻬﺮ ﻣﺸﺘﻤﻞ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(١
ﻗﻮﻟﻪ] :ﻗﺘﺎﻝ ﻓﻴﻪ ﻛﺒﲑ[ ﺍﻷﻛﺜﺮ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﹶﺎﻗﹾﺘﻠﹸﻮﺍﹾ ﺍﹾﻟﻤﺸﺮِﻛِﲔ ﺣﻴﺚﹸ ﻭﺟﺪﺗﻤﻮﻫﻢ]﴾ﺍﻟﺘﻮﺑﺔ.[٥ : )(٢
)"ﻣﺪﺍﺭﻙ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
0
0
ﻗﻮﻟﻪ] :ﻋﻈﻴﻢ ﻭِﺯﺭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻜﱪ ﺍﻟﻜﱪ ﻣﻦ ﺣﻴﺚ ﺍﻟﻮِﺯﺭ ﻻ ﻣﻦ ﺣﻴﺚ ﺍﳉﺴﻢ ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﺟﺴﻢ ﻟﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﻨﻊ ﻟﻠﻨﺎﺱ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺼﺪ ﲟﻌﲎ ﺍﳌﻨﻊ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺑﺎﷲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺭﺩ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺿﻤﲑ ½ﺑﻪ¼ ﺭﺍﺟﻊ ﺇﱃ ﺳﺒﻴﻞ ﺍﷲ ﻭﻭﺟﻪ ﺍﻟﺮﺩ ﺃﻥ ﺍﻷﺻﻞ ﰲ ﺍﻟﻀﻤﲑ ﺃﻥ ﻳﺮﺟﻊ ﺇﱃ ﺍﻟﻘﺮﻳـﺐ. )(٥
]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺻﺪ ﻋﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ[ ﻗﺪﺭ ﺫﻟﻚ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﷲ ﻣﺴﻠﻂ ﻋﻠﻴﻪ ½ﺻﺪ¼ ﻟﻜﻦ ﻳﻠﺰﻡ )(٦
ﻋﻠﻴﻪ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺃ ﻗﺒﻞ ﺍﺳﺘﻜﻤﺎﻝ ﻣﺴﻮﻏﻪ ﻭﺃﺟﻴﺐ ﺑﺄﻧﻪ ﻻ ﻳﻠﺰﻡ ﳏﺬﻭﺭ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻌﻄﻮﻑ ﺃﺟﻨﺒﻴﺎ ﻣﻦ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ
ﻭﻫﻨﺎ ﻟﻴﺲ ﺑﺄﺟﻨﱯ؛ ﻷﻥ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺼﺪ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﻭﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻣﻦ ﻭﺍﺩ ﻭﺍﺣﺪ") .ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻜﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ½ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ¼ ﻫﻮ ﻣﻜﺔ ﻛﻠﻬﺎ ﻟﻴﻄﺎﺑﻖ ﺍﻟﻮﺍﻗﻊ ﺇﺫ ﻛﺎﻥ ﺻﺪﻫﻢ ﻋﻨﻬﺎ ﻛﻠـﻬﺎ ﻻ ﻋـﻦ )(٧
ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺧﺎﺻﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﺸﺮﻙ ﻣﻨﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ½ﺍﻟﻔﺘﻨﺔ¼ ﺍﻟﺸﺮﻙ ﻻ ﺍﻹﺧﺮﺍﺝ ﻭﺍﻟﺼﺪ ﺣﱴ ﻳﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻛﻲ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﺣﱴ¼ ﻟﻠﺘﻌﻠﻴﻞ ﻭﺍﻟﻔﻌﻞ ﻣﻨﺼﻮﺏ ½ﺑﺄﻥ¼ ﻣﻀﻤﺮﺓ ﺑﻌﺪﻫﺎ") .ﺻﺎﻭﻱ"( )(٩
ﻗﻮﻟﻪ] :ﻓﻼ ﺍﻋﺘﺪﺍﺩ ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻹﺣﺒﺎﻁ ﰲ ﺍﻟﺪﻧﻴﺎ] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﻭﻻ ﺛﻮﺍﺏ ﻋﻠﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻹﺣﺒﺎﻁ ﰲ ﺍﻵﺧﺮﺓ] .ﻋﻠﻤﻴﺔ[ )(١١
ﻗﻮﻟﻪ] :ﻭﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﳌﻮﺕ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[ )(١٢
118
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2
ﺧﻠﺪون ﴿ .﴾ ﴾۲۱۷وﳌﺎ ﻇﻦ اﻟﺴﺮﻳﺔ أﻢ إن ﺳﻠﻤﻮا ﻣﻦ اﻹﺛﻢ ﻓﻼ ﳛﺼﻞ ﳍﻢ ﻓﻴ َ ﺎ ٰ ِ ُ ْ َ اﻟﺸﺎﻓﻌﻲ ﴿ َو ا ُوﻟ ٓ ٰ ِ َ َ ْ ٰ ُ
اﺻﺤﺐ اﻟﻨﺎرِۚ ُ ْﻢ ِ ْ
)(١
اﻟﻘﻤﺎر اﻟﺨﻤﺮ ِ َ ْ َ
واﻟﻤﻴْ ِ ِ ﴾ ِ ﻋﻦ ْ َ ْ رﺣﻴﻢ ﴿ ﴾ ﴾۲۱۸ﺑﻬﻢ ﴿ َ ْ ٔ َ ُ ْ
ﺴـﻠﻮﻧ َ َ َ ِ ﻏﻔﻮر ﴾ ﻟﻠﻤﺆﻣﻨﲔ ﴿ ِ ْ ٌرﺣﻤﺖ اﷲِ ﴾ ﺛﻮاﺑﻪ ﴿ َواﷲُ َ ُ ْ ٌ ﻳﺮﺟﻮن َ ْ َ َ
َْ ُْ َ
)(٨ )(٧ )(٦ )(٥ )(٤
ﻗﻮﻟﻪ] :ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ[ ﺍﻋﻠﻢ ﺃﻥ ﻇﺎﻫﺮ ﺍﻵﻳﺔ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﻮﻓﺎﺓ ﻋﻠﻰ ﺍﻟﺮﺩﺓ ﺷﺮﻃﺎ ﻟﺜﺒﻮﺕ ﺍﻷﺣﻜﺎﻡ ﺍﳌﺬﻛﻮﺭﺓ ﻭﻫﻲ ﺣﺒﻮﻁ )(١
ﺍﻷﻋﻤﺎﻝ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻛﻮﻥ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ ﻭﺃﻥ ﻻ ﻳﺜﺒﺖ ﺷﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﻜﺎﻡ ﺇﻥ ﺃﺳﻠﻢ ﺍﳌﺮﺗﺪ
ﺑﻌﺪ ﺭﺩﺗﻪ ﻭﳍﺬﺍ ﺍﺣﺘﺞ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺪﺱ ﺳﺮﻩ ﺍﻟﻌﺰﻳﺰ ﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺩﺓ ﻻ ﲢﺒﻂ ﺍﻷﻋﻤﺎﻝ ﺣﱴ ﳝﻮﺕ ﺻﺎﺣﺒﻬﺎ ﻋﻠﻴﻬﺎ ﻭﻋﻨﺪ
ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﺮﺩﺓ ﲢﺒﻂ ﺍﻷﻋﻤﺎﻝ ﻣﻄﻠﻘﺎ ﺃﻱ ﻭﺇﻥ ﺭﺟﻊ ﻣﺴﻠﻤﺎ ﲤﺴﻜﺎ ﺑﻌﻤﻮﻡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟﹶﻮ ﺃﹶﺷﺮﻛﹸﻮﹾﺍ
ﻟﹶﺤِﺒﻂﹶ ﻋﻨﻬﻢ ﻣﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳ ﻌﻤﻠﹸﻮﻥﹶ﴾]ﺍﻷﻧﻌﺎﻡ .[٨٨ :ﻭﻗﻮﻟﻪ﴿ :ﻭﻣﻦ ﻳﻜﹾﻔﹸﺮ ﺑِﺎﻹِﳝﺎﻥِ ﻓﹶﻘﹶﺪ ﺣِﺒﻂﹶ ﻋﻤﻠﹸﻪ]﴾ﺍﳌﺎﺋﺪﺓ [٥ :ﻭﻳﺘﻔﺮﻉ ﻋﻠﻴﻪ
ﻣﺴﺌﻠﺘﺎﻥ ،ﺍﻷﻭﱃ ﺃﻥ ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻗﺎﻟﻮﺍ ﺷﺮﻁ ﺻﺤﺔ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻜﻔﺮ ﺣﺼﻮﻝ ﺍﻟﻮﻓﺎﺓ ﻋﻠﻴﻬﻤﺎ ﻓﻼ ﻳﻜﻮﻥ ﺍﻹﳝﺎﻥ ﺇﳝﺎﻧﺎ ﺇﻻ
ﺇﺫﺍ ﻣﺎﺕ ﺍﳌﺆﻣﻦ ﻋﻠﻴﻪ ﻭﺃﻳﻀﺎ ﻻ ﻳﻜﻮﻥ ﺍﻟﻜﻔﺮ ﻛﻔﺮﺍ ﺇﻻ ﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻴﻪ ﻭﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺻﻠﻰ ﰒ ﺍﺭﺗﺪ
ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﰒ ﺃﺳﻠﻢ ﰲ ﺍﻟﻮﻗﺖ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻻ ﺇﻋﺎﺩﺓ ﻋﻠﻴﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻳﻠﺰﻣﻪ ﻗﻀﺎﺀ ﻣﺎ ﺃﺩﻯ
ﻭﻛﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﺍﳊﺞ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
0
0
ﻗﻮﻟﻪ] :ﻓﺎﺭﻗﻮﺍ ﺃﻭﻃﺎﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﻌﲎ ﺍﳍﺠﺮﺓ ﻫﺎﻫﻨﺎ") .ﺻﺎﻭﻱ"(]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻹﻋﻼﺀ ﺩﻳﻨﻪ[ ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺃﻥ ½ﰲ¼ ﲟﻌﲎ ﻻﻡ ﺍﻟﺘﻌﻠﻴﻞ ﻭﺍﻟﺴﺒﻴﻞ ﲟﻌﲎ ﺍﻟﺪﻳﻦ ﻭﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﻣﻀﺎﻑ") .ﲨﻞ"( )(٣
ﻗﻮﻟﻪ] :ﻳﺮﺟﻮﻥ[ ﺃﺛﺒﺖ ﳍﻢ ﺍﻟﺮﺟﺎﺀ ﺩﻭﻥ ﺍﻟﻔﻮﺯ ﺑﺎﳌﺮﺟﻮ ﻟﻺﻳﺬﺍﻥ ﺑﺄﻢ ﻋﺎﳌﻮﻥ ﺑﺄﻥ ﺍﻟﻌﻤﻞ ﻏﲑ ﻣﻮﺟﺐ ﻟﻸﺟﺮ ﻭﺇﳕﺎ ﻫﻮ ﻋﻠﻰ )(٤
ﻃﺮﻳﻖ ﺍﻟﺘﻔﻀﻞ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ؛ ﻷﻥ ﰲ ﻓﻮﺯﻫﻢ ﺍﺷﺘﺒﺎﻫﺎ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﺭﲪﺖ ﺍﷲ[ ﻗﺪ ﻛﺘﺒﺖ ½ﺭﲪﺖ¼ ﻫﻨﺎ ﺑﺎﻟﺘﺎﺀ ﺇﻣﺎ ﺟﺮﻳﺎ ﻋﻠﻰ ﻟﻐﺔ ﻣﻦ ﻳﻘﻒ ﻋﻠﻰ ﺗﺎﺀ ﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻟﺘﺎﺀ ،ﻭﺇﻣﺎ ﺍﻋﺘﺒﺎﺭﺍ ﲝﺎﳍﺎ ﰲ )(٥
ﺍﻟﻮﺻﻞ ﻭﻫﻲ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﺳﺒﻌﺔ ﻣﻮﺍﺿﻊ ﻛﺘﺒﺖ ﰲ ﺍﳉﻤﻴﻊ ﺑﺎﻟﺘﺎﺀ ﻫﻨﺎ ﻭﰲ ﺍﻷﻋﺮﺍﻑ﴿ :ﺇِﻥﱠ ﺭ ﺣﻤﺖ ﺍﻟﻠﹼ ِﻪ﴾]ﺍﻷﻋﺮﺍﻑ [٥٦ :ﻭﰲ
ﻫﻮﺩ ﴿ﺭ ﺣﻤﺖ ﺍﻟﹼﻠﻪِ ﻭﺑﺮﻛﹶﺎﺗﻪ]﴾ﻫﻮﺩ [٧٣ :ﻭﰲ ﻣﺮﱘ﴿ :ﻭﺭ ﺣﻤﺖ ﺭﺑﻚ]﴾ﺍﻟﺰﺧﺮﻑ [٣٢ :ﻭﰲ ﺍﻟﺮﻭﻡ﴿ :ﻓﹶﺎﻧﻈﹸﺮ ﺇِﻟﹶﻰ ﺁﺛﹶﺎﺭِ ﺭ ﺣﻤﺖِ
ﺴﻤﻮﻥﹶ ﺭ ﺣﻤﺖ ﺭﺑﻚ ﴾ﻭ﴿ﻭﺭ ﺣﻤﺖ ﺭﺑﻚ ﺧﻴﺮ]﴾ﺍﻟﺰﺧﺮﻑ") .[٣٢ :ﲨﻞ"(ﺍﻟﱠﻠﻪِ﴾]ﺍﻟﺮﻭﻡ [٥٠ :ﻭﰲ ﺍﻟﺰﺧﺮﻑ﴿ :ﺃﹶﻫﻢ ﻳﻘﹾ ِ
ﻗﻮﻟﻪ] :ﺛﻮﺍﺑﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺮﲪﺔ ﺃﺛﺮﻫﺎ ﻻ ﻋﻴﻨﻬﺎ؛ ﻷﻧـﻪ ﻻ ﻳﺘـﺼﻮﺭ ﺭﺟـﺎﺀ ﻋـﲔ ﺍﻟﺮﲪـﺔ ﺍﻟـﱵ ﻫـﻲ ﺻـﻔﺔ ﺍﷲ ﺗﻌـﺎﱃ )(٦
ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﻠﻤﺆﻣﻨﲔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺣﺬﻑ ﺍﳌﺘﻌﻠﻖ ﺍﳌﻌﲔ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ ﻓﻼ ﻳﺮﺩ ﺗﻮﻫﻢ ﺃﻧﻪ ﺣﺬﻑ ﻟﻠﺘﻌﻤـﻴﻢ ﻓﻴﺘﻨـﺎﻭﻝ ﺍﻟﻜﻔـﺎﺭ ﺃﻳـﻀﺎ )(٧
ﻛﻤﺎ ﻣﺮ ﻭﻫﻜﺬﺍ ﺍﻟﺒﻴﺎﻥ ﰲ ﻗﻮﻟﻪ ½ﻢ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺴﺌﻠﻮﻧﻚ ﻋﻦ ﺍﳋﻤﺮ[ ﻗﺎﻝ ﺍﳌﻔﺴﺮﻭﻥ ﺗﻮﺍﺭﺩﺕ ﰲ ﺍﳋﻤﺮ ﺃﺭﺑﻊ ﺁﻳﺎﺕ ﻧﺰﻟﺖ ﲟﻜﺔ ﴿ﻭﻣِﻦ ﺛﹶﻤﺮﺍﺕِ ﺍﻟﻨﺨِﻴﻞِ ﻭﺍﻷَﻋﻨﺎ ِ
ﺏ )(٨
ﺗﺘﺨِﺬﹸﻭﻥﹶ ﻣِﻨﻪ ﺳﻜﹶﺮﺍﹰ ﻭﺭِﺯﻗﺎﹰ ﺣﺴﻨﺎﹰ﴾]ﺍﻟﻨﺤﻞ [٦٧ :ﻓﻄﻔﻖ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺸﺮﺑﻮﺎ ﻭﻫﻲ ﳍﻢ ﺣﻼﻝ ﻳﻮﻣﺌﺬ ﰒ ﺇﻥ ﻋﻤﺮ ﻭﻣﻌﺎﺫﺍ ﻭﻧﻔﺮﺍ ﻣﻦ
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ﻓﻴ ِ َﻤـ ۤـﺎ ﴾ أي ﰲ ﺗﻌﺎﻃﻴﻬﻤــﺎ ﴿ ِاﺛ ْـ ٌـﻢ َﻛ ِﻴ ْــ ٌﺮ ﴾ ﻋﻈــﻴﻢ ،وﰲ ﻗـﺮاءة ﺑﺎﳌﺜﻠﺜــﺔ)ِ (١ﳌـﺎ ﳛــﺼﻞ
ـﻞ ﴾ ﳍــﻢ ﴿ ِ ْ
اﻟﻘﻤــﺎر ﻣــﺎ ﺣﻜﻤﻬﻤــﺎ ﴿ ُﻗـ ْ
ِ
ﻟﻠﻨﺎس ﴾) (٣ﺑﺎﻟﻠﺬة واﻟﻔﺮح ﰲ اﳋﻤﺮ) (٤وإﺻـﺎﺑﺔ اﳌـﺎل ﺑـﻼ ﻣﻨﺎﻓﻊ ِ ِ ﺑﺴﺒﺒﻬﻤﺎ) (٢ﻣﻦ اﳌﺨﺎﺻﻤﺔ واﳌﺸﺎﲤﺔ وﻗﻮل اﻟﻔﺤﺶ ﴿ و َ َ ِ ُ
ﻣـﻦ ْﻔ ِﻌ ِ َﻤـﺎ ﴾ وﳌـﺎ ﻧﺰﻟـﺖ ﺷـﺮﺑﻬﺎ ﻗـﻮم
ﻛﺒـﺮُ ﴾ أﻋﻈـﻢ ﴿ ِ ْ َﻛّﺪ ﰲ اﳌﻴﺴﺮ ﴿ َو ِ ْ ُ
اﺛﻤ ُ َ ۤﻤﺎ ﴾ أي ﻣﺎ ﻳﻨﺸﺄ ﻋﻨﻬﻤﺎ ﻣﻦ اﳌﻔﺎﺳﺪ ﴿ َ ْ َ
)(٥
0
ﻭﺳﻠﻢ ﻭﺷﻜﺎ ﺇﻟﻴﻪ ﺍﻷﻧﺼﺎﺭﻱ ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ½ﺍﻟﻠﻬﻢ ﺑﻴﻦ ﻟﻨﺎ ﰲ ﺍﳋﻤﺮ ﺑﻴﺎﻧﺎ ﺷﺎﻓﻴﺎ¼ ﻓﱰﻝ ﴿ ﺇِﻧﻤﺎ ﺍﻟﹾﺨﻤﺮ
ﻭﺍﹾﻟﻤﻴﺴِﺮ]﴾ﺍﳌﺎﺋﺪﺓ [٩٠ :ﰲ ﺍﳌﺎﺋﺪﺓ ﺇﱃ ﻗﻮﻟﻪ ﴿ﻓﹶﻬﻞﹾ ﺃﹶﻧﺘﻢ ﻣﻨﺘﻬﻮﻥﹶ﴾]ﺍﳌﺎﺋﺪﺓ [٩١ :ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ½ﺍﻧﺘﻬﻴﻨﺎ ﻳﺎ ﺭﺏ¼
ﻭﺣﺮﻣﺖ ﺍﳋﻤﺮ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﳍﺠﺮﺓ ﺑﻌﺪ ﻏﺰﻭﺓ ﺍﻷﺣﺰﺍﺏ ﺑﺄﻳﺎﻡ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻭﰲ ﻗﺮﺍﺀﺓ ﺑﺎﳌﺜﻠﺜﺔ[ ﺃﻱ ½ﻛﺜﲑ¼") .ﺻﺎﻭﻱ"( )(١
ﻗﻮﻟﻪ] :ﳌﺎ ﳛﺼﻞ ﺑﺴﺒﺒﻬﻤﺎ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻹﰒ ﻓﻴﻬﻤﺎ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﻳﺆﺩﻱ ﺇﱃ ﺍﻹﰒ ﻻ ﺃﻤﺎ ﺇﰒ ﰲ ﺃﻧﻔﺴﻬﻤﺎ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻣﻨﺎﻓﻊ ﻟﻠﻨﺎﺱ[ ﻗﺪ ﻳﺴﺘﺪﻝ ﺎ ﳌﻦ ﺃﺑﺎﺡ ﺍﻟﺘﺪﺍﻭﻱ ﺑﺎﳋﻤﺮ ﻭﳌﺎ ﻳﻘﻮﻟﻪ ﺍﻷﻃﺒﺎﺀ ﻓﻴﻬﺎ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ،ﻟﻜﻦ ﺍﳊﺪﻳﺚ )(٣
ﺍﻟﺼﺤﻴﺢ ﻣﺼﺮﺡ ﺑﺘﺤﺮﱘ ﺍﻟﺘﺪﺍﻭﻱ ﺎ ،ﻗﺎﻝ ﺍﻟﺴﺒﻜﻲ :ﻛﻞ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻷﻃﺒﺎﺀ ﻭﻏﲑﻫﻢ ﰲ ﺍﳋﻤﺮ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﻓﻬﻮ ﺷﻲﺀ ﻛﺎﻥ ﻋﻨﺪ
ﺷﻬﺎﺩﺓ ﺍﻟﻘﺮﺁﻥ ﺑﺄﻥ ﻓﻴﻬﺎ ﻣﻨﺎﻓﻊ ﻟﻠﻨﺎﺱ ﻗﺒﻞ ﲢﺮﳝﻬﺎ ﻭﺃﻣﺎ ﺑﻌﺪ ﻧﺰﻭﻝ ﺁﻳﺔ ﺍﻟﺘﺤﺮﱘ ﻓﺈﻥ ﺍﷲ ﺍﳋﺎﻟﻖ ﻟﻜﻞ ﺷﻲﺀ ﺳﻠﺒﻬﺎ ﺍﳌﻨﺎﻓﻊ ﲨﻠﺔ
ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﳌﻨﺎﻓﻊ .ﻗﺎﻝ ﻭﺬﺍ ﺗﺴﻘﻂ ﻣﺴﺄﻟﺔ ﺍﻟﺘﺪﺍﻭﻱ ﺑﺎﳋﻤﺮ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺪﻝ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ½ﺇﻥ ﺍﷲ ﱂ
ﳚﻌﻞ ﺷﻔﺎﺀ ﺃﻣﱵ ﻓﻴﻤﺎ ﺣﺮﻡ ﻋﻠﻴﻬﺎ¼") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺎﻟﻠﺬﺓ ﻭﺍﻟﻔﺮﺡ ﰲ ﺍﳋﻤﺮ[ ﻭﰲ ﺗﻔﺴﲑ ﺍﳌﻨﻔﻌﺔ ﻤﺎ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﻓﻴـﻪ ﺷـﻔﺎﺀ ﻭﻻ ﺩﻭﺍﺀ ﻭﻳـﺪﻝ ﻋﻠـﻰ ﺫﻟـﻚ ﺣـﺪﻳﺚ )(٤
ﻣﺴﻠﻢ ½ﻓﻘﺎﻝ ﺇﻧﻪ ﻟﻴﺲ ﺑﺪﻭﺍﺀ ﻭﻟﻜﻨﻪ ﺩﺍﺀ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﳌﺎ ﻧﺰﻟﺖ ﺷﺮﺎ ﻗﻮﻡ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺄﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻟﻴﺴﺖ ﲟﺤﺮﻣﺔ ﻟﻠﺨﻤﺮ ﺇﳕﺎ ﺍﻵﻳﺔ ﺍﶈﺮﻣﺔ ﳍـﺎ ﻫـﻲ )(٥
ﺍﻵﻳﺔ ﺍﻟﱵ ﰲ ﺍﳌﺎﺋﺪﺓ] .ﻋﻠﻤﻴﺔ[
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ـﻞ ﴾ أﻧﻔﻘ ـﻮا ـﺎذا ُ ْ ِ ُ واﻣﺘﻨ ـﻊ ﻋﻨﻬــﺎ آﺧ ـﺮون إﱃ أن ﺣ ّﺮﻣﺘﻬــﺎ آﻳــﺔ اﳌﺎﺋــﺪة ﴿ َو َ ـ ْ ٔ َ ُ ْ
ﻧـــــــــــــــــ
ـﻮن ﴾ أي ﻣــﺎ ﻗــﺪره ﴿ ُﻗـ ِ
ﻳﻨﻔﻘـ ْ َ ـﺴـﻠﻮﻧ َ َ )َ (١ﻣـ َ
ﻧـــــــ ﺣﺮﻣﺘﻬﻤﺎ
اﻟﻌﻔ َْﻮ﴾) (٢أي اﻟﻔﺎﺿﻞ ﻋﻦ اﳊﺎﺟﺔ وﻻ ﺗﻨﻔﻘﻮا ﻣﺎ ﲢﺘﺎﺟﻮن إﻟﻴﻪ وﺗﻀﻴﻌﻮا أﻧﻔﺴﻜﻢ) (٣وﰲ ﻗﺮاءة ﺑﺎﻟﺮﻓﻊ ﺑﺘﻘـﺪﻳﺮ ½ ﻫـﻮ¼ ﴿ َْ
ﺁﻛﻠﻮﺍ١٢ .ﺝ
ﻗﻮﻟﻪ] :ﻭﻳﺴﺄﻟﻮﻧﻚ[ ﺍﻟﺴﺎﺋﻞ ﻋﻤﺮﻭ ﺑﻦ ﺍﳉﻤﻮﺡ ﺍﳌﺘﻘﺪﻡ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﺴﺄﻝ ﺃﻭﻻ ﻋﻦ ﺟﻨﺲ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﻳﻨﻔﻖ ﻣﻨﻪ ﻭﻋﻠﻰ ﻣﻦ )(١
ﻳﻨﻔﻘﻪ ﻭﺳﺄﻝ ﺛﺎﻧﻴﺎ ﻋﻦ ﺍﻟﻘﺪﺭ ﺍﳌﻨﻔﹶﻖ ﻓﻠﻢ ﻳﻜﻦ ﺑﲔ ﺍﻟﺴﺆﺍﻟﲔ ﺗﻜﺮﺍﺭ ﻭﺇﳕﺎ ﲨﻊ ﺍﻟﺴﺎﺋﻞ ﰲ ﺍﻵﻳﺔ؛ ﻷﻧﻪ ﳌﺎ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺴﺆﺍﻝ ﻳﻨﻔﻊ
ﲨﻴﻊ ﺍﻟﻨﺎﺱ ﻓﻜﺄﻥ ﺍﻟﺴﺎﺋﻞ ﲨﻴﻊ ﺍﻟﻨﺎﺱ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻭﻳﺴﺄﻟﻮﻧﻚ ﻣﺎﺫﺍ ﻳﻨﻔﻘﻮﻥ ﻗﻞ ﺍﻟﻌﻔﻮ[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ½ﺍﻟﻔﻀﻞ ﻋﻦ ﺍﻟﻌﻴﺎﻝ¼ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﻭﻏﲑﻩ ،ﻓﻔﻴﻪ ﲢﺮﱘ )(٢
ﺍﻟﺼﺪﻗﺔ ﲟﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﻟﻨﻔﻘﺔ ﻣﻦ ﺗﻠﺰﻣﻪ ﻧﻔﻘﺘﻪ ،ﻭﺍﺳﺘﺪﻝ ﺑﻪ ½ﺳﺤﻨﻮﻥ¼ ﻋﻠﻰ ﻣﻨﻊ ﺃﻥ ﻳﻬﺐ ﺍﻟﺮﺟﻞ ﻣﺎﻟﻪ ﲝﻴﺚ ﻻ ﻳﺒﻘﻰ ﻟﻪ ﻣﺎ ﻳﻜﻔﻴﻪ.
0
0
)"ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺗﻀﻴﻌﻮﺍ ﺃﻧﻔﺴﻜﻢ[ ﺃﻱ ﻓﺎﻹﺳﺮﺍﻑ ﻣﺬﻣﻮﻡ ﻭﻛﺬﺍ ﺍﻟﺘﻘﺘﲑ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻭﻻﹶ ﺗﺠﻌﻞﹾ ﻳﺪﻙ ﻣﻐﻠﹸﻮﻟﹶﺔﹰ ﺇِﻟﹶﻰ ﻋﻨﻘِﻚ ﻭﻻﹶ ﺗﺒﺴﻄﹾﻬﺎ )(٣
ﺴﻂِ﴾]ﺍﻹﺳﺮﺍﺀ [٢٩ :ﻭﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟﱠﺬِﻳﻦ ﺇِﺫﹶﺍ ﺃﹶﻧﻔﹶﻘﹸﻮﺍ ﻟﹶﻢ ﻳﺴﺮِﻓﹸﻮﺍ ﻭﻟﹶﻢ ﻳﻘﹾﺘﺮﻭﺍ ﻭﻛﹶﺎ ﹶﻥ ﺑﻴﻦ ﹶﺫﻟِﻚ ﻗﹶﻮﺍﻣﺎﹰ﴾]ﺍﻟﻔﺮﻗﺎﻥ.[٦٧ :
ﻛﹸﻞﱠ ﺍﻟﹾﺒ
)"ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻓﺘﺄﺧﺬﻭﻥ ﺑﺎﻷﺻﻠﺢ ﻟﻜﻢ ﻓﻴﻬﻤﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻛﻮﻥ ﺍﻟﺘﻔﻜﺮ ﺍﳌﺬﻛﻮﺭ ﻏﺎﻳﺔ ﳎﺎﺯ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻧﻪ ﺳﺒﺐ ﻟﻠﻌﻤﻞ ﺍﻟﺼﺎﱀ ﺍﻟـﺬﻱ )(٤
ﻫﻮ ﻏﺎﻳﺔ ﺣﻘﻴﻘﺔ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﻟﺘﻔﻜﺮ ﻟﻴﺲ ﻣﻘﺼﻮﺩﺍ ﺑﺬﺍﺗﻪ ﻓﻜﻴﻒ ﳚﻌﻞ ﻏﺎﻳﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻭﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﻟﻴﺘﺎﻣﻰ[ ﺍﻵﻳﺔ .ﻗﺎﻝ ﺍﻟﻜﻴﺎ :ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺧﻠﻂ ﺍﻟﻮﱄ ﻣﺎﻟﻪ ﲟﺎﻟﻪ ﻭﺟﻮﺍﺯ ﺍﻟﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺎﻟﺒﻴﻊ )(٥
ﻭﺍﻟﺸﺮﺍﺀ ﺇﺫﺍ ﻭﺍﻓﻖ ﺍﻹﺻﻼﺡ ،ﻭﺟﻮﺍﺯ ﺩﻓﻌﻪ ﻣﻀﺎﺭﺑﺔ ﺇﱃ ﻏﲑﻩ ﻭﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺃﺣﻜﺎﻡ ﺍﳊﻮﺍﺩﺙ ﻷﻥ ﺍﻹﺻﻼﺡ
ﺍﻟﺬﻱ ﺗﻀﻤﻨﺘﻪ ﺍﻵﻳﺔ ﺇﳕﺎ ﻳﻌﻠﻢ ﻣﻦ ﻃﺮﻳﻖ ﺍﻻﺟﺘﻬﺎﺩ ﻭﻏﺎﻟﺐ ﺍﻟﻈﻦ .ﻭﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﺑﺄﺱ ﺑﺘﺄﺩﻳﺐ ﺍﻟﻴﺘﻴﻢ ﻭﺿﺮﺑﻪ ﺑﺎﻟﺮﻓﻖ ﻹﺻﻼﺣﻪ
ﺍﻧﺘﻬﻰ .ﻭﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺧﻠﻂ ﺃﺯﻭﺍﺩ ﺍﻹﺧﻮﺍﻥ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻭﻣﺎ ﻳﻠﻘﻮﻧﻪ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﺒﺎﺭﺓ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ؛ ﻷﻥ ﺍﻟﻐﺮﺽ ﺳﻮﺍﻝ ﻋﻦ ﺍﳌﻌﺎﻣﻠﺔ ﻻ ﻋﻦ )(٦
ﺫﺍﻢ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰲ ﺃﻣﻮﺍﳍﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺈﺻﻼﺣﻬﻢ ﺇﺻﻼﺡ ﺃﻣﻮﺍﳍﻢ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺃﻱ ﲣﻠﻄﻮﺍ ﻧﻔﻘـﺘﻜﻢ ﺑﻨﻔﻘﺘـﻬﻢ[ ﺃﺷـﺎﺭ ﺑـﻪ ﺇﱃ ﺍﻷﻣـﺮﻳﻦ ،ﺍﻷﻭﻝ ﺃﻥ ﺍﳌﻔﺎﻋﻠـﺔ ﻣـﻦ ﺟﺎﻧـﺐ ﻓـﺈﻥ ﺍﳌﺨـﺎﻃﺒﲔ ﺑﺎﳋﻄﺎﺑـﺎﺕ )(٨
Å
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ْﺴﺪ ﴾ ﻷﻣﻮاﳍﻢ ﲟﺨﺎﻟﻄﺘﻪ ﴿ ِ َ
ﻣﻦ ْ ُ ْ ِ ِ
اﻟﻤﺼﻠﺢ﴾ ﰲ اﻟﺪﻳﻦ وﻣﻦ ﺷﺄن اﻷخ أن ﳜﺎﻟﻂ أﺧﺎه أي ﻓﻠﻜﻢ ذﻟﻚ ﴿ َواﷲُ َ ْﻌﻠ َُﻢ ْ ُ
اﻟﻤﻔ ِ َ
)(١
ﻋﺰﻳـﺰ ٌ ﴾) (٣ﻏﺎﻟـﺐ ﻋـ أﻣـﺮه ﻻﻋﻨﺘﻜﻢ ﴾ ﻟﻀﻴَّﻖ ﻋﻠﻴﻜﻢ ﺑﺘﺤـﺮﻳﻢ اﳌﺨﺎﻟﻄـﺔ ﴿ ِان َ
اﷲ َ ِ ْ ﺷﺎء اﷲُ َ َ ْ َ َ ُ ْ
وﻟﻮ َ ٓ َ
ﺑﻬﺎ ﻓﻴﺠﺎزي ﻛﻼ ﻣﻨﻬﻤﺎ ﴿ َ َ ْ
)(٢
ﻭﺍﳌﺘﺼﺮﻓﲔ ﺑﺎﻟﺘﺼﺮﻓﺎﺕ ﻫﻢ ﺍﻷﻭﻟﻴﺎﺀ ﻓﻘﻂ ﺩﻭﻥ ﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﺨﺎﻟﻄﺔ ﺍﳌﺨﺎﻟﻄﺔ ﰲ ﺍﻟﻨﻔﻘﺔ ﺑﻘﺮﻳﻨﺔ ﻣﻘـﺎﻡ ﺍﻟـﱰﻭﻝ ﻻ
ﺍﳌﺨﺎﻟﻄﺔ ﺑﺎﳌﺼﺎﻫﺮﺓ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻭﺍﷲ ﻳﻌﻠﻢ ﺍﳌﻔﺴﺪ ﻣﻦ ﺍﳌﺼﻠﺢ[ ﺃﺻﻞ ﻟﻘﺎﻋﺪﺓ :ﺍﻷﻣﻮﺭ ﲟﻘﺎﺻﺪﻫﺎ ،ﻓﺮﺏ ﺃﻣﺮٍ ﻣﺒﺎﺡٍ ﺃﻭ ﻣﻄﻠﻮﺏٍ ﳌﻘﺼﺪٍ ﳑﻨﻮ
ﻉ )(١
ﺑﺎﻋﺘﺒﺎﺭِ ﻣﻘﺼﺪٍ ﺁﺧﺮ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
0
0
ﻗﻮﻟﻪ] :ﻓﻴﺠﺎﺯﻱ ﻛﹸﻼﹼ ﻣﻨﻬﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻵﻳﺔ ﻭﻋﻴﺪ ﻭﻭﻋﺪ ﳌﻦ ﺧﺎﻟﻄﻬﻢ ﻹﻓﺴﺎﺩ ﻭﺇﺻﻼﺡ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﷲ ﻋﺰﻳﺰ[ ﻫﺬﺍ ﻛﺎﻟﺘﻌﻠﻴﻞ ﳌﺎ ﻗﺒﻠﻪ ﻓﺎﳌﻌﲎ ﻟﻮ ﺷﺎﺀ ﺍﷲ ﻋﻨﺘﻜﻢ ﻷﻋﻨﺘﻜﻢ؛ ﻷﻧﻪ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﻨﻜﺤﻮﺍ[ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺃﻥ ﺭﺟﻼ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻥ ﻋﺎﺷﻘﺎ ﺍﻣﺮﺃﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻠﻤﺎ ﺃﺳﻠﻢ ﺍﺟﺘﻤﻊ ﺎ ﰲ ﻣﻜﺔ ﺑﻌﺪ )(٤
ﻫﺠﺮﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻓﺮﺍﻭﺩﺗﻪ ﻋﻦ ﻧﻔﺴﻪ ﻓﻘﺎﻝ ﳍﺎ ﻗﺪ ﺣﺎﻝ ﺑﻴﲏ ﻭﺑﲔ ﻣﺎ ﺗﻄﻠﺒﻴﻨﻪ ﺍﻹﺳﻼﻡ ﻓﻘﺎﻟﺖ ﻟﻪ ﻓﻬﻞ
ﻟﻚ ﰲ ﺍﻟﺘﺰﻭﺝ ﰊ ﻓﻘﺎﻝ ﺣﱴ ﺍﺳﺘﺄﺫﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻠﻤﺎ ﺃﺧﱪﻩ ﻧﺰﻟﺖ ﺍﻵﻳﺔ") .ﺻﺎﻭﻱ"" ،ﻣﺪﺍﺭﻙ"(
ﻗﻮﻟﻪ] :ﺣﺮﺓ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺭﺩ ﻣﻦ ﺃﺭﺍﺩ ﻣﻦ ﺍﳌﺸﺮﻛﺔ ﻣﻄﻠﻖ ﺍﻣﺮﺃﺓ ﺣﺮﺓ ﺃﻭ ﺃﻣـﺔ؛ ﻷﻧـﻪ ﻟـﻮ ﺃﺭﺍﺩ ﻣﻨـﻬﺎ ﺃﻣـﺔ ﱂ ﻳﻔـﺪ ﺧﲑﻳـﺔ ﺍﻷﻣـﺔ )(٥
ﺍﳌﺆﻣﻨﺔ ﻋﻠﻰ ﺍﳊﺮﺓ ﺍﳌﺸﺮﻛﺔ ،ﻭﺇﻥ ﺃﺭﺍﺩ ﻣﻨﻬﺎ ﺣﺮﺓ ﻛﺎﻥ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ؛ ﻷﻥ ﺍﻟﺴﺎﺑﻖ ﻗﺮﻳﻨﺔ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﻷﻣـﺔ ﻓـﺈﺭﺍﺩﺓ ﺧـﻼﻑ ﻣـﺎ
ﺩﻟﺖ ﻋﻠﻴﻪ ﺍﻟﻘﺮﻳﻨﺔ ﻳﻜﻮﻥ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ ﻭﻭﺟﻪ ﺍﻟﺮﺩ ﺃﻥ ﺳﺒﺐ ﺍﻟﱰﻭﻝ ﻳﺪﻝ ﻋﻠـﻰ ﺇﺭﺍﺩﺓ ﺍﳊـﺮﺓ ﻛﻤـﺎ ﺫﻛـﺮ ﺍﻟـﺸﺎﺭﺡ ﻭﻷﻥ ﺧﲑﻳـﺔ
ﺍﻷﻣﺔ ﺍﳌﺆﻣﻨﺔ ﻋﻠﻰ ﺍﳊﺮﺓ ﺍﳌﺸﺮﻛﺔ ﺗﺪﻝ ﻋﻠﻰ ﺧﲑﻳﺘﻬﺎ ﻋﻠﻰ ﺍﻷﻣﺔ ﺍﳌﺸﺮﻛﺔ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻷﻭﱃ ﻓﻴﻨﺎﺳﺐ ﺍﻟﺴﺎﺑﻖ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻭﻟﻮ ﺃﻋﺠﺒﺘﻜﻢ[ ﻓﻴﻪ ﺗﻘﺪﻳﺮ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺪِﻳﻦ ﰲ ﺍﻟﻨﻜﺎﺡ ﻋﻠﻰ ﺍﻟﺸﺮﻑ ﻭﺍﳉﻤﺎﻝ ﻭﺍﳌﺎﻝ ﻭﳓﻮ ﺫﻟﻚ") .ﺍﻹﻛﻠﻴﻞ"( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﳉﻤﺎﳍﺎ ﻭﻣﺎﻟِﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻋﻠﺔ ﺍﻹﻋﺠﺎﺏ ﰲ ﺍﻟﻈﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﳐﺼﻮﺹ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻠﺰﻡ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻣﻦ ﺧـﻼﻑ ﺍﻹﲨـﺎﻉ ﻭﻓﻴـﻪ ﻣﻴـﻞ ﺇﱃ )(٨
ﺍﺧﺘﻴﺎﺭ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ .ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪـﺔ ﺍﻟـﺮﲪﻦ ﻧﻘـﻼ ﻋـﻦ "ﻓـﺘﺢ ﺍﻟﻘـﺪﻳﺮ" :ﳚـﻮﺯ
ﺗﺰﻭﺝ ﺍﻟﻜﺘﺎﺑﻴﺎﺕ ﻭﺍﻷﻭﱃ ﺃﻥ ﻻ ﻳﻔﻌﻞ ﻭﻻ ﻳﺄﻛﻞ ﺫﺑﻴﺤﺘﻬﻢ ﺇﻻ ﻟﻠﻀﺮﻭﺭﺓ) .ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺮﺿﻮﻳﺔ ] (١٢٢/١٤ﻋﻠﻤﻴﺔ[
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واﻟﻤﻐ ِ َ ة ِ ﴾ أي اﻟﻌﻤﻞ اﳌﻮﺟﺐ ﳍـﺎ ﴿ ِﺑﺎ ِذ ِْﻧـ ٖ ﴾ ﺑﺈرادﺗـﻪ ﻓﺘﺠـﺐ إﺟﺎﺑﺘـﻪ ﺑﺘـﺰوﻳﺞ ﻳﺪﻋﻮا﴾ ﻋ ﻟﺴﺎن رﺳﻠﻪ ﴿ ِ َاﻟـﻲ ْ َ ِ
اﻟﺠﻨﺔ َ ْ َ ْ َُْ
ﻉ اﻟﻤﺤﻴﺾ ﴾) (١أي اﳊﻴﺾ أو ﻣﻜﺎﻧﻪ) (٢ﻣﺎذاﻋﻦ ْ َ ِ ْ ِ ون ﴿ ﴾﴾۲۲۱ﻳﺘﻌﻈﻮنَ ﴿ .و َ ْ ٔ َ ُ ْ
ﺴـﻠﻮﻧ َ َ َ ِ وﻳﺒ ُ ٰﻳﺘ ِ ٖ ِ ِ
ﻟﻠﻨﺎس َ َﻟﻌﻠ ُ ْﻢ َ َ َ
ﻳﺘﺬ ُ ْ َ أوﻟﻴﺎﺋﻪ ﴿ َ ُ َ
ﻟﻒ ﻭﻧﺸﺮ ﻣﺮﺗﺐ١٢ .
اﻟﻨﺴﺎء ﴾ أﺗﺮﻛﻮا وﻃﺄﻫﻦ) ﴿ (٥ﻓ ِـﻲ ْ َ ِ ْ ِ ﻓﺎﻋﺘﺰﻟﻮا َ ٓ َ
?
اﻟﻤﺤﻴﺾ﴾ أي وﻗﺘﻪ أو اذي ﴾ ﻗﺬر أو ﳏﻠﻪ)ُ ِ َ ْ َ ﴿ (٤ ﻳﻔﻌﻞ ﺑﺎﻟﻨﺴﺎء ﻓﻴﻪ ﴿ ُ ْ
ﻗﻞ ُ َﻮ َ ً )(٣
ﺍﻟﻜﺎﺋﻨﺔ ١٢ . ﻟﻸﻛﺜﺮ.ﻙ ١٢
ﺮن ﴾?ﺑﺴﻜﻮن اﻟﻄﺎء وﺗﺸﺪﻳﺪﻫﺎ واﳍﺎء .وﻓﻴﻪ إدﻏﺎم اﻟﺘﺎء ﰲ اﻷﺻﻞ ﰲ اﻟﻄﺎء وﻻ َ ْ َ ُ ْﺑﻮ ُﻦ ﴾ ﺑﺎﳉﻤﺎع ﴿ َﺣ َ ْﻳﻄ ُ ْ َ
?
ﻣﻜﺎﻧﻪ ﴿ َ َ
ﺣﻴﺚ َ َ َ ُ ُ
اﻣﺮﻛﻢ اﷲُ ﴾ ﺑﺘﺠﻨﺒﻪ ﰲ اﳊﻴﺾ وﻫﻮ اﻟﻘﺒﻞ وﻻ ﻣﻦ َ ْ ُ ﻓﺎذا َ َﺗﻄ ْﺮ َن َ ْ ُ ْ
ﻓﺎﺗﻮ ُﻦ ﴾ ﺑﺎﳉﻤﺎع ﴿ ِ ْ أي ﻳﻐﺘﺴﻠﻦ ﺑﻌﺪ اﻧﻘﻄﺎﻋﻪ)َ ِ َ ﴿. (٦
ﻳﻦ ﴿ ﴾ ﴾۲۲۲ﻣـﻦ اﻷﻗـﺬار. ﻳﺤﺐ ﴾ ﻳﺜﻴﺐ وﻳﻜﺮم ﴿ اﻟﺘﻮاﺑ ِ ْ َ ﴾ ﻣﻦ اﻟﺬﻧﻮب ﴿ َ ُ ِ
وﻳﺤﺐ ْ ُ َ َ
اﻟﻤﺘﻄ ـﺮ ِ ْ َ ﺗﻌﺪوه إﱃ ﻏﲑه ﴿ ِان َ
اﷲ ُ ِ )(٧
ﺷﺌﺘﻢ ﴾ ﻣﻦ ﻗﻴﺎم
ﺛﻜﻢ ﴾ أي ﳏﻠﻪ وﻫﻮ اﻟﻘﺒﻞ ﴿ َا ﴾ ﻛﻴﻒ ﴿ ِ ْ ُ ْ ﻓﺎﺗﻮا َ ْ َ ُ ْ
ﻜﻢ ﴾ أي ﳏﻞ زرﻋﻜﻢ اﻟﻮﻟﺪ ﴿ َ ْ ُ ْ ﺴﺎؤﻛﻢ َ ْ ٌث ُ ْ
﴿ َِ ٓ ُُ ْ
)(٨
ﻗﻮﻟﻪ] :ﻭﻳﺴﺌﻠﻮﻧﻚ ﻋﻦ ﺍﶈﻴﺾ[ ﺍﻟﺴﺎﺋﻞ ﺃﺑﻮ ﺍﻟﺪﺣﺪﺍﺡ ﻭﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ )(١
ﻳﻌﺘﺰﻟﻮﻥ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﶈﻴﺾ ﺑﺎﳌﺮﺓ ﺣﱴ ﺇﻧﻪ ﻻ ﻳﺒﻴﺖ ﰲ ﻣﻜﺎﻥ ﻓﻴﻪ ﺣﺎﺋﺾ ﻭﻻ ﺗﺼﻨﻊ ﻟﻪ ﺣﺎﺟﺔ ﺃﺑﺪﺍ ﰒ ﺍﻗﺘﺪﺕ ﻢ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻣﺎ
ﺍﻟﻨﺼﺎﺭﻯ ﻓﺒﺨﻼﻑ ﺫﻟﻚ ﻓﺈﻢ ﻛﺎﻧﻮﺍ ﻻ ﻳﻔﺮﻗﻮﻥ ﺑﲔ ﻛﻮﺎ ﺣﺎﺋﻀﺎ ﺃﻭ ﻻ ،ﻓﺒﲔ ﺍﷲ ﺃﻥ ﺷﺮﻋﻨﺎ ﺑﲔ ﺫﻟﻚ ﻗﻮﺍﻣﺎ") .ﻣﺪﺍﺭﻙ"،
"ﺻﺎﻭﻱ"" ،ﲨﻞ"(
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ﻗﻮﻟﻪ] :ﺃﻱ ﺍﳊﻴﺾ ﺃﻭ ﻣﻜﺎﻧﻪ[ ﺍﻋﻠﻢ ﺃﻥ ﺍﶈﻴﺾ ﻣﺼﺪﺭ ﻣﻴﻤﻲ ﻳﺼﻠﺢ ﻟﻠﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﻓﻘﻮﻟﻪ ½ﺃﻭ ﻣﻜﺎﻧﻪ¼ ﺃﻱ ﺃﻭ ﺯﻣﺎﻧﻪ. )(٢
)"ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﺑﺎﻟﻨﺴﺎﺀ[ ﻫﺬﺍ ﻫﻮ ﺻﻮﺭﺓ ﺍﻟﺴﺆﺍﻝ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"( )(٣
ﻗﻮﻟﻪ] :ﻗﺬﺭ ﺃﻭ ﳏﻠﻪ[ ﻟﻒ ﻭﻧﺸﺮ ﻣﺮﺗﺐ ﻓﺈﻥ ﻗﻮﻟﻪ½ :ﻗﺬﺭ¼ ﺭﺍﺟﻊ ﻟﺘﻔﺴﲑﻩ ﺑﺎﳌﺼﺪﺭ ﻭﻗﻮﻟﻪ½ :ﺃﻭ ﳏﻠﻪ¼ ﺭﺍﺟﻊ ﻟﺘﻔﺴﲑﻩ ﺑﺎﳌﻜﺎﻥ") .ﺻﺎﻭﻱ"( )(٤
ﻗﻮﻟﻪ] :ﺍﺗﺮﻛﻮﺍ ﻭﻃﺄﻫﻦ[ ﺍﻋﻠﻢ ﺃﻧﻪ ﳛﺮﻡ ﻭﻁﺀ ﺍﳊﺎﺋﺾ ﰲ ﺍﻟﻔﺮﺝ ﺑﺈﲨﺎﻉ ﻭﺃﻣﺎ ﺍﻟﺘﻠﺬﺫ ﲟﺎ ﺑﲔ ﺍﻟﺴﺮﺓ ﻭﺍﻟﺮﻛﺒﺔ ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ )(٥
ﺍﻹﺯﺍﺭ ﻓﻔﻴﻪ ﺧﻼﻑ ﻭﺃﻣﺎ ﻣﺎ ﻋﺪﺍ ﺫﻟﻚ ﻣﻦ ﺳﺎﺋﺮ ﺍﳉﺴﺪ ﻓﻬﻮ ﺟﺎﺋﺰ ﺑﺈﲨﺎﻉ ﳌﺎ ﰲ ﺍﳊﺪﻳﺚ½ :ﺍﳊﺎﺋﺾ ﺗﺸﺪ ﺇﺯﺍﺭﻫﺎ ﻭﺷﺄﻧﻚ
ﺑﺄﻋﻼﻫﺎ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﻳﻐﺘﺴﻠﻦ ﺑﻌﺪ ﺍﻧﻘﻄﺎﻋﻪ[ ﺃﻱ ﺑﺎﳌﺎﺀ ﺇﻥ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍ ﻭﻗﺪﺭﻥ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻭﺇﻻ ﻓﺎﻟﺘﻴﻤﻢ ﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﻭﻻ ﳚﻮﺯ )(٦
ﻗﺮﺑﺎﺎ ﺑﻌﺪ ﺍﻻﻧﻘﻄﺎﻉ ﻭﻗﺒﻞ ﺍﻟﻄﻬﺮ ﻋﻨﺪ ﺍﻷﺋﻤﺔ ﺍﻟﺜﻼﺛﺔ ﺭﲪﻬﻢ ﺍﷲ ﻭﳚﻮﺯ ﻋﻨﺪﻧﺎ ﺣﻴﺚ ﺍﻧﻘﻄﻊ ﺑﻌﺪ ﻣﻀﻲ ﺃﻛﺜﺮﻩ ﻭﻫﻮ ﻋﺸﺮﺓ ﺃﻳﺎﻡ
ﻋﻨﺪﻧﺎ ﻭﺃﻣﺎ ﺇﻥ ﺍﻧﻘﻄﻊ ﻗﺒﻞ ﻣﻀﻲ ﺃﻛﺜﺮﻩ ﻓﻼ ﳚﻮﺯ ﻗﺮﺑﺎﺎ ﺇﻻ ﺑﺎﻟﻐﺴﻞ ﺃﻭ ﲟﻀﻲ ﻭﻗﺖ ﺍﻟﺼﻼﺓ") .ﻣﺪﺍﺭﻙ"" ،ﺻﺎﻭﻱ"" ،ﺭﻭﺡ"(
ﻗﻮﻟﻪ] :ﻻ ﺗﻌﺪﻭﻩ ﺇﱃ ﻏﲑﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺴﺘﻔﺎﺩ ﺑﺎﻹﺷﺎﺭﺓ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣـﻦ ﺍﻟﻨـﻬﻲ ﻋـﻦ ﺍﻟﻠﻮﺍﻃـﺔ ﻭﺣﺮﻣﺘـﻪ ﲜـﺎﻣﻊ )(٧
ﳌﺎ ﺣﺮﻡ ﺍﻹﺗﻴﺎﻥ ﰲ ﺃﻳﺎﻡ ﺍﳊﻴﺾ ﻣﻊ ﺣﻠﻪ ﰲ ﺳﺎﺋﺮ ﺍﻷﻳﺎﻡ ﻟﻸﺫﻯ ﻓﻜﺎﻥ ﺍﻹﺗﻴﺎﻥ ﰲ ﺍﻟﺪﺑﺮ ﻣﻄﻠﻘـﺎ ﺣﺮﺍﻣـﺎ ـﺬﻩ
ﺍﻷﺫﻯ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﹼ
ﺍﻟﻌﻠﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﺴﺎﺋﻜﻢ ﺣﺮﺙ ﻟﻜﻢ[ ﺃﻱ ﻣﻮﺍﺿﻊ ﺣﺮﺙ ﻟﻜﻢ ،ﺷﺒﻬﻬﻦ ﺎ ﳌﺎ ﺑﲔ ﻣﺎ ﻳﻠﻘﻲ ﰲ ﺃﺭﺣﺎﻣﻬﻦ ﻣﻦ ﺍﻟﻨﻄﻒ ﻭﺑﲔ ﺍﻟﺒﺬﻭﺭ ﻣﻦ )(٨
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www.madinah.in
Madinah Gift Centre
2
وﻗﻌﻮد واﺿﻄﺠﺎع وإﻗﺒﺎل وإدﺑﺎر ،وﻧﺰل ردا ﻟﻘﻮل) (١اﻟﻴﻬﻮد :ﻣﻦ أ اﻣﺮأﺗﻪ ﰲ ﻗﺒﻠﻬﺎ أي ﻣـﻦ ﺟﻬـﺔ دﺑﺮﻫـﺎ ﺟـﺎء اﻟﻮﻟـﺪ أﺣـﻮل
ﻣﻠﻘﻮہ ُ ﴾ ﺑﺎﻟﺒﻌﺚ واﻋﻠ َُﻤﻮا َ ُ ْ
اﻧﻜﻢ ٰ ُ ْ اﷲ ﴾ ﰲ أﻣﺮه وﻴﻪ ﴿ َ ْ ﺎﻟﺘﺴﻤﻴﺔ ﻋﻨﺪ اﳉﻤﺎع ﴿ َو ا ُﻘﻮا َ وﻗﺪﻣﻮا ِﻻ َ ْ ُ ِ ُ ْ
ﻔﺴﻜﻢ ﴾ اﻟﻌﻤﻞ اﻟﺼﺎﱀ ﻛ ﴿َ َ ُ ْ
)(٢
ﺃﻱ ﺑﺎﻟﺜﻮﺍﺏ ﻳﺎ ﳏﻤﺪ ١٢ .
?
اﷲ ﴾ أي اﳊﻠﻒ ﺑﻪ ﴿ ُ ْ َ ً
ﺿﺔ ﴾) (٣ﻋﻠﺔ اﻟﻤﺆﻣﻨ ِ ْ َ ﴿ ﴾ ﴾۲۲۳اﻟﺬﻳﻦ اﺗﻘﻮه ﺑﺎﳉﻨﺔَ ﴿ .و َﻻ َ ْ َ ُ
ﺗﺠﻌﻠﻮا َ ﻓﻴﺠﺎزﻳﻜﻢ ﺑﺄﻋﻤﺎﻟﻜﻢ ﴿ َو َ ِ ْ ُ ْ ِ
وﺗﺘﻘـﻮا ﴾ ﻓﺘﻜـﺮه اﻟﻴﻤـﲔ ﻋـ ذﻟـﻚ ﻻﻳﻤ ِ ُ ْ
ﺎﻧﻜﻢ ﴾ أي ﻧﺼﺒﺎ ﳍﺎ ﺑﺄن ﺗﻜﺜﺮوا اﳊﻠﻒ ﺑﻪ ﴿ َ ْ
ان ﴾ ﻻ ﴿ َ َﺗﺒــ ْﺮوا َ َ ُ ْ ﻣﺎﻧﻌﺔ ﴿ َ ْ َ
)(٦ )(٥ )(٤
ﺍﳌﺸﺎﺔ ﻣﻦ ﺣﻴﺚ ﺃﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﻣﺎﺩﺓ ﻟِﻤﺎ ﳛﺼﻞ ﻣﻨﻪ ﻭﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳊﺮﺙ ﻭﺍﻟﺰﺭﻉ ﺃﻥ ﺍﳊﺮﺙ ﺇﻟﻘﺎﺀ ﺍﻟﺒﺬﺭ ﻭﻴﺌﺔ ﺍﻷﺭﺽ
ﻭﺍﻟﺰﺭﻉ ﻣﺮﺍﻋﺎﺗﻪ ﻭﺇﻧﺒﺎﺗﻪ ﻭﳍﺬﺍ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﺃﹶﻓﹶﺮﺃﹶﻳﺘﻢ ﻣﺎ ﺗﺤﺮﺛﹸﻮﻥﹶ ﺃﹶﺃﹶﻧﺘﻢ ﺗﺰﺭﻋﻮﻧﻪ ﺃﹶﻡ ﻧﺤﻦ ﺍﻟﺰﺍﺭِﻋﻮﻥﹶ﴾]ﺍﻟﻮﺍﻗﻌﺔ [٦٤/٦٣ :ﻓﺄﺛﺒﺖ ﳍﻢ
ﺍﳊﺮﺙ ﻭﻧﻔﻲ ﻋﻨﻬﻢ ﺍﻟﺰﺭﻉ ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺗﻠﻚ ﺍﻵﻳﺔ ﺑﻴﺎﻥ ﺍﻵﻳﺔ ﺍﳌﺘﻘﺪﻣﺔ ﻭﻫﻲ ﻗﻮﻟﻪ﴿ :ﻣِﻦ ﺣﻴﺚﹸ ﺃﹶﻣﺮﻛﹸﻢ ﺍﻟﻠﹼﻪ]﴾ﺍﻟﺒﻘﺮﺓ[٢٢٢ :
ﻓﺒﲔ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﻮﺿﻊ ﺍﻟﺰﺭﻉ ﻭﻫﻮ ﺍﻟﻘﺒﻞ ﻻ ﻏﲑﻩ") .ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺭﺩﺍ ﻟﻘﻮﻝ ...ﺇﱁ[ ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﻣﻠﻌﻮﻥﹲ ﻣﻦ ﺃﹶﺗﻰ ﺍﻣﺮﺃﺗﻪ ﰲ ﺩﺑﺮﻫﺎ¼ ﻭﻫﻮ ﺍﻟﻠﻮﺍﻃﺔ ﺍﻟﺼﻐﺮﻯ ﻭﺍﻹﺗﻴﺎﻥ ﰲ ﺩﺑﺮ ﺍﻟﺬﹶﻛﹶﺮ ﺃﻛﱪ )(١
ﻟﻮﺍﻃﺔ ﻣﻨﻪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ )ﺍﻷﻋﻈﻢ( ﻣﻦ ﻗﺒﻞ ﻏﻼﻣﺎ ﺑﺸﻬﻮﺓ ﻓﻜﺄﳕﺎ ﺯﱏ ﺑﺄﻣﻪ ﺳﺒﻌﲔ ﻣﺮﺓ ﻭﻣﻦ ﺯﱏ ﻣﻊ ﺃﻣﻪ ﻣﺮﺓ ﻓﻜﺄﳕﺎ ﺯﱏ ﺑﺴﺒﻌﲔ
ﺑﻜﺮﺍ ﻭﻣﻦ ﺯﱏ ﻣﻊ ﺍﻟﺒﻜﺮ ﻣﺮﺓ ﻓﻜﺄﳕﺎ ﺯﱏ ﺑﺴﺒﻌﲔ ﺃﻟﻒ ﺍﻣﺮﺃﺓ .ﻭﺣﻜﻢ ﺍﻟﻠﻮﺍﻃﺔ ﺍﻟﺘﻌﺰﻳﺮ ﻭﺍﳊﺒﺲ ﰲ ﺍﻟﺴﺠﻦ ﺣﱴ ﻳﺘﻮﺏ ﻭﻋﻨﺪﳘﺎ
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)ﺍﻟﺼﺎﺣﺒﲔ( ﳛﺪ ﺣﺪ ﺍﻟﺰﱏ ﻓﻴﺠﻠﺪ ﺇﻥ ﱂ ﻳﻜﻦ ﳏﺼﻨﺎ ﻭﻳﺮﺟﻢ ﺇﻥ ﻛﺎﻥ ﳏﺼﻨﺎ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻛﺎﻟﺘﺴﻤﻴﺔ ﻋﻨﺪ ﺍﳉﻤﺎﻉ[ ﺃﻱ ﺑﺄﻥ ﻳﻘﻮﻝ½ :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺃﻟﻠﻬﻢ ﺟﻨﺒﻨﺎ ﺍﻟﺸﻴﻄﺎﻥﹶ ﻭﺟﻨﺐِ ﺍﻟﺸﻴﻄﺎﻥﹶ ﻣﺎ ﺭﺯﻗﺘﻨﺎ¼ )(٢
ﻓﺈﻧﻪ ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﺣﻔﻆ ﺍﻟﻮﻟﺪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻛﺘﺐ ﻟﻪ ﺑﻌﺪﺩ ﺃﻧﻔﺎﺳﻪ ﻭﺃﻧﻔﺴﺎﺱ ﺃﻭﻻﺩﻩ ﺣﺴﻨﺎﺕ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ]ﻓﺎﺋﺪﺓ[ ﻭﺇﳕﺎ
ﺟﺎﺀ ½ﻳﺴﺄﻟﻮﻧﻚ¼ ﺛﻼﺙ ﻣﺮﺍﺕ ﺑﻼ ﻭﺍﻭ ﰒ ﻣﻊ ﺍﻟﻮﺍﻭ ﺛﻼﺛﺎ؛ ﻷﻥ ﺳﺆﺍﳍﻢ ﻋﻦ ﺗﻠﻚ ﺍﳊﻮﺍﺩﺙ ﺍﻷﻭﻝ ﻛﺄﻧﻪ ﻭﻗﻊ ﰲ ﺃﺣﻮﺍﻝ ﻣﺘﻔﺮﻗﺔ
ﻓﻠﻢ ﻳﺆﺕ ﲝﺮﻑ ﺍﻟﻌﻄﻒ ﻷﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺴﺆﺍﻻﺕ ﻣﺒﺘﺪﺃ ﻭﺳﺄﻟﻮﺍ ﻋﻦ ﺍﳊﻮﺍﺩﺙ ﺍﻵﺧﺮ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ ﻓﺠﻲﺀ ﲝﺮﻑ
ﺍﳉﻤﻊ ﻟﺬﻟﻚ") .ﻣﺪﺍﺭﻙ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﻻ ﲡﻌﻠﻮﺍ ﺍﷲ ﻋﺮﺿﺔ[ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺧﺘﻨﻪ ﺃﻱ ﻧﺴﻴﺒﻪ )(٣
ﻭﻫﻮ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺷﻲﺀ ﻓﺤﻠﻒ ﺃﻧﻪ ﻻ ﻳﻮﺍﺻﻠﻪ ﺃﺑﺪﺍ ﻓﱰﻟﺖ") .ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻭﻻﲡﻌﻠﻮﺍ ﺍﷲ ﻋﺮﺿﺔ ﻷﳝﺎﻧﻜﻢ[ ﺍﻵﻳﺔ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻳﻘﻮﻝ ﺍﷲ :ﻻ ﲡﻌﻠﲏ ﻋﺮﺿﺔ ﻟﻴﻤﻴﻨﻚ ﺃﻥ ﻻ ﺗﺼﻨﻊ ﺍﳋﲑ )(٤
ﻭﻟﻜﻦ ﻛﻔﹼﺮ ﻋﻦ ﳝﻴﻨﻚ ﻭﺍﺻﻨﻊ ﺍﳋﲑ ،ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ،ﻓﻔﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﳊﻨﺚ ﻭﺍﻟﺘﻜﻔﲑ ﳌﻦ ﺣﻠﻒ ﳝﻴﻨﺎ ﻓﺮﺃﻯ ﻏﲑﻫﺎ ﺧﲑﺍ
ﻣﻨﻬﺎ ،ﻭﻗﻴﻞ ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﻨﻬﻲ ﻋﻦ ﻛﺜﺮﺓ ﺍﳊﻠﻒ ﻷﻧﻪ ﻧﻮﻉ ﺟﺮﺃﺓ ﻋﻠﻰ ﺍﷲ ﻭﺍﺑﺘﺬﺍﻝ ﻻﲰﻪ ﰲ ﻛﻞ ﺣﻖ ﺃﻭ ﺑﺎﻃﻞ") .ﺍﻹﻛﻠﻴﻞ"( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﺼﺒﺎ ﳍﺎ[ ﺃﻱ ﻏﺮﺿﺎ ﻣﺎﻧﻌﺎ ﻣﻦ ﻓﻌﻞ ﺍﻟﱪ") .ﺻﺎﻭﻱ"( )(٥
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﺗﻜﺜﺮﻭﺍ ﺍﳊﻠﻒ ﺑﻪ[ ﻫﺬﺍ ﺗﻔﺴﲑ ﺁﺧﺮ ﻟﻶﻳﺔ ﻓﻜﺎﻥ ﺍﳌﻨﺎﺳﺐ ﻟﻠﻤﻔﺴﺮ ﺃﻥ ﻳﺄﰐ ﺑـ½ﺃﻭ¼") .ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﻭﺗﺼﻠﺤﻮﺍ ﺑﲔ ﺍﻟﻨﺎﺱ[ ﻣﻦ ﻋﻄﻒ ﺍﳋﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﳛﺼﻞ ﻟﻜﻢ ﺑﻪ ﺧﲑ ﻓﻼ ﲢﻠﻔﻮﺍ ﻋﻠﻰ )(٧
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ﻣﺎ ذﻛﺮ ﻣﻦ اﻟﱪ وﳓﻮه إذا ﺣﻠﻔﺘﻢ ﻋﻠﻴﻪ ﺑﻞ اﺋﺘﻮه وﻛ ّﻔﺮوا ﻷن ﺳﺒﺐ ﻧﺰوﳍﺎ اﻻﻣﺘﻨﺎع ﻣﻦ ذﻟﻚ ﴿ َواﷲُ َ ِ ْ ٌ
ﺳﻤﻴﻊ ﴾ ﻷﻗﻮاﻟﻜﻢ
ﺑﺎﻟﻠﻐﻮ ِ﴾ اﻟﻜﺎﺋﻦ ﴿ َ ْ َ ِ ُ ْ
اﻳﻤﺎﻧﻜﻢ ﴾ وﻫﻮ ﻣﺎ ﻳﺴﺒﻖ إﻟﻴﻪ اﻟﻠﺴﺎن ﻣﻦ ﻏﲑ ﻗﺼﺪ ﻋﻠﻴﻢ ﴿ ﴾ ﴾۲۲۴ﺑﺄﺣﻮاﻟﻜﻢ َ ﴿.ﻻ ُ َ ِ ُ ُ ُ
ﻳﺆاﺧﺬﻛﻢ اﷲُ ِ ْ ﴿ َ ِْ ٌ
)(٢ )(١
ﻛﺴﺒﺖ ُ ُ ْ ُ ُ ْ
ُ )(٣
ﻗﻠﻮﺑﻜﻢ ﴾ أي ﻗﺼﺪﺗﻪ) (٤ﻣﻦ اﻷﳝﺎن إذا ﻳﺆاﺧﺬﻛﻢ ِ َﺑﻤﺎ َ َ َ ْ
اﳊﻠﻒ ﳓﻮ واﷲ ،وﺑ واﷲ ﻓﻼ إﺛﻢ ﻋﻠﻴﻪ وﻻ ﻛﻔﺎرة ﴿ َو ٰﻜ ِْﻦ َ ِ ُ ْ
ﻣﻦ َ ٓ
ﺴﺎْ ِ ِ Òﻢ﴾ ﻳﻦ ُ ْ ُ ْ َ
ﻳﺆﻟﻮن ِ ْ ﺣﻠﻴﻢ ﴿ ﴾ ﴾۲۲۵ﺑﺘﺄﺧﲑ اﻟﻌﻘﻮﺑﺔ ﻋﻦ ﻣﺴﺘﺤﻘﻬﺎِ ِ ﴿ .
ﻟﻠﺬ ْ َ ﻏﻔﻮر ﴾ ﳌﺎ ﻛﺎن ﻣﻦ اﻟﻠﻐﻮ ﴿ َ ِ ْ ٌ
ﺣﻨﺜﺘﻢ ﴿ َواﷲُ َ ُ ْ ٌ
)(٥
ﺗﺮﻛﻪ ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﺍﻷﻭﻝ ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻓﻼ ﳛﺘﺎﺝ ﻟﺘﻘﺪﻳﺮ ½ﻻ¼ ﻭﺇﳕﺎ ﻳﻘﺪﺭ ﻻﻡ ﺍﻟﺘﻌﻠﻴﻞ ﺃﻱ ﻻ ﺗﻜﺜﺮﻭﺍ ﺍﳊﻠﻒ ﺑﺎﷲ ﳌﺎ
ﻓﻴﻪ ﻣﻦ ﺍﺑﺘﺬﺍﻝ ﺍﲰﻪ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﺷﻲﺀ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﲑ ﻋﻈﻴﻢ ﺃﻭﺣﻘﲑ ﻷﺟﻞ ﺃﻥ ﺗﻜﻮﻧﻮﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻹﺻﻼﺡ ﺑﲔ
ﺍﻟﻨﺎﺱ ﻓﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻜﺜﺮﺓ ﻋﻠﻰ ﻫﺬﺍ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻻ ﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﻟﻠﻐﻮ[ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻣﻌﲎ ﺍﻟﻠﻐﻮ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﻣﺎ ﺳﺒﻖ ﺇﻟﻴﻪ ﺍﻟﻠﺴﺎﻥ ﻣﻦ ﻏﲑ )(١
ﻗﺼﺪ ﻋﻘﺪ ﺍﻟﻴﻤﲔ ﻓﻼ ﺇﰒ ﻭﻻ ﻛﻔﺎﺭﺓ ﻟﻪ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻫﻮ ﺃﻥ ﳛﻠﻒ ﻋﻠﻰ ﻣﺎ ﻳﻌﺘﻘﺪ ﻓﻴﺘﺒﲔ ﺧﻼﻓﻪ
ﻭﰲ ﺍﻟﻔﺮﻭﻉ ﺗﻔﺎﺻﻴﻞ ﻣﻮﻛﻮﻟﺔ ﻷﺭﺑﺎﺎ") .ﻣﺪﺍﺭﻙ"" ،ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺍﻟﻜﺎﺋﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺘﻌﻠﻖ ﺻﻔﺔ ½ﻟﻠﻐﻮ¼] .ﻋﻠﻤﻴﺔ[ )(٢
0
0
ﻗﻮﻟﻪ] :ﻭﻟﻜﻦ ﻳﺆﺍﺧﺬﻛﻢ ...ﺇﱁ[ ﻭﻗﻌﺖ ﻫﻨﺎ ½ﻟﻜﻦ¼ ﺑﲔ ﻧﻘﻴﻀﲔ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺟﻮﺩ ﺍﻟﻴﻤﲔ ﻷﺎ ﻻ ﲣﻠﻮﺍ ﺇﻣﺎ ﺃﻥ ﻻ ﻳﻘﺼﺪﻫﺎ ﺍﻟﻘﻠﺐ )(٣
ﺑﻞ ﺟﺮﺕ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻭﻫﻲ ﺍﻟﻠﻐﻮ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇﻣﺎ ﺃﻥ ﻳﻘﺼﺪﻫﺎ ﻭﻫﻲ ﺍﳌﻨﻌﻘﺪﺓ ﻭﺍﳌﻌﲎ ﻻ ﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﻐﲑ
ﺍﳌﻘﺼﻮﺩﺓ ﻟﻘﻠﻮﺑﻜﻢ ﻭﺇﳕﺎ ﻳﺆﺍﺧﺬﻛﻢ ﺍﷲ ﺑﺎﳌﻘﺼﻮﺩﺓ ﳍﺎ ﻭﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ،ﻭﻋﻠﻰ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﻭﻣﺎﻟﻚ
ﺭﲪﻬﻤﺎ ﺍﷲ ﻋﺰﻭﺟﻞ ﴿ﻻﱠ ﻳﺆﺍﺧِﺬﹸﻛﹸﻢ ﺍﻟﹼﻠﻪ ﺑِﺎﻟﻠﱠﻐﻮِ﴾]ﺍﻟﺒﻘﺮﺓ [٢٢٥ :ﺃﻱ ﲟﺎ ﺣﻠﻔﺘﻢ ﻋﻠﻴﻪ ﻣﻌﺘﻘﺪﻳﻦ ﺣﻘﻴﻘﺘﻪ ﲝﻴﺚ ﻳﻜﻮﻥ ﺍﻟﻠﺴﺎﻥ
ﻣﻮﺍﻓﻘﺎ ﻟﻠﺠﻨﺎﻥ ﻭﻟﻜﻦ ﻳﺆﺍﺧﺬﻛﻢ ﲟﺎ ﺣﻠﻔﺘﻢ ﻋﻠﻴﻪ ﻏﲑ ﻣﻌﺘﻘﺪﻳﻦ ﺣﻘﻴﻘﺘﻪ ﻭﻫﻲ ﺍﻟﻴﻤﲔ ﺍﻟﻐﻤﻮﺱ") .ﻣﺪﺍﺭﻙ"" ،ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻗﺼﺪﺗﻪ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻜﺴﺐ ﻫﺎﻫﻨﺎ ﻫﻮ ﺍﻟﻘﺼﺪ ﺑﻘﺮﻳﻨﺔ ﺍﻹﺳﻨﺎﺩ ﺇﱃ ﺍﻟﻘﻠﻮﺏ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻟﻠﺬﻳﻦ ﻳﺆﻟﻮﻥ ...ﺇﱁ[ ﺍﻹﻳﻼﺀ ﺍﳊﻠﻒ ﻭﺣﻘﻪ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﺑـ½ﻋﻠﻰ¼ ﻟﻜﻦ ﳌﺎ ﺿﻤﻦ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻌﲎ ﺍﻟﺒﻌﺪ ﻋﺪﻯ ﺑـ½ﻣﻦ¼ )(٥
ﺃﻱ ﻟﻠﺬﻳﻦ ﻳﺒﻌﺪﻭﻥ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﻣﺆﻟﲔ .ﻭﺍﻹﻳﻼﺀ ﻣﻦ ﺍﻟﺰﻭﺟﺔ ﺃﻥ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻭﺍﷲ ﻻ ﺃﻗﺮﺑﻚ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻓﺼﺎﻋﺪﺍ ﻋﻠﻰ ﺍﻟﺘﻘﻴﻴﺪ
ﺑﺎﻷﺷﻬﺮ ﺃﻭ ﻻ ﺃﻗﺮﺑﻚ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﻟﻮ ﺣﻠﻒ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻄﺄﻫﺎ ﺃﻗﻞ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻻ ﻳﻜﻮﻥ ﻣﺆﻟﻴﺎ ﺑﻞ ﻫﻮ ﺣﺎﻟﻒ ﺇﺫﺍ ﻭﻃﺌﻬﺎ
ﻗﺒﻞ ﻣﻀﻲ ﺗﻠﻚ ﺍﳌﺪﺓ ﳚﺐ ﻋﻠﻴﻪ ﻛﻔﺎﺭﺓ ﳝﲔ ﻋﻠﻰ ﺍﻷﺻﺢ ﻭﻟﻺﻳﻼﺀ ﺣﻜﻤﺎﻥ ﺣﻜﻢ ﺍﳊﻨﺚ ﻭﺣﻜﻢ ﺍﻟﱪ ﻓﺤﻜﻢ ﺍﳊﻨﺚ ﻭﺟﻮﺏ
ﺍﻟﻜﻔﺎﺭﺓ ﺑﺎﻟﻮﻃﻲ ﰲ ﻣﺪﺓ ﺍﻹﻳﻼﺀ ﺇﻥ ﻛﺎﻥ ﺍﻟﻴﻤﲔ ﺑﺎﷲ ﻭﻟﺰﻭﻡ ﺍﳉﺰﺍﺀ ﻣﻦ ﳓﻮ ﺍﻟﻄﻼﻕ ﺃﻭ ﺍﻟﻌﺘﺎﻕ ﺃﻭ ﺍﻟﻨﺬﺭ ﺍﳌﺴﻤﻰ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺴﻢ
ﺑﺬﻟﻚ ﻭﺣﻜﻢ ﺍﻟﱪ ﻭﻗﻮﻉ ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ ﻋﻨﺪ ﻣﻀﻲ ﻣﺪﺓ ﺍﻹﻳﻼﺀ ﻭﻫﻲ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻨﻜﻮﺣﺔ ﺣﺮﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳌﻨﻜﻮﺣﺔ
ﺃﻣﺔ ﺍﻟﻐﲑ ﺗﺒﲔ ﲟﻀﻲ ﺷﻬﺮﻳﻦ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﳛﻠﻔﻮﻥ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻹﻳﻼﺀ ﻫﺎﻫﻨﺎ ﺍﳌﻌﲎ ﺍﻟﺸﺮﻋﻲ] .ﻋﻠﻤﻴﺔ[ )(٦
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ﺃﻱ ﰲ ﺍﳌﺪﺓ ﺍﳌﺬﻛﻮﺭﺓ ١٢ .
ﻏﻔـﻮر ﴾ ﳍـﻢ ﻣـﺎ أﺗـﻮه ﻣـﻦ ﻓﻴﻬﺎ أو ﺑﻌﺪﻫﺎ) (٢ﻋﻦ اﻟﻴﻤﲔ إﱃ اﻟﻮطء ﴿ َ ِ ﻓﺎءو ا﴾ رﺟﻌﻮا
ﻓﺎن َ ٓ ُ ْ إﻧﺘﻈﺎر)ْ َ ﴿ (١ار َ َﻌﺔِ َ ْ
?
اﷲ َ ُ ْ ٌ
ﻓﺎن َ اﺷ ُ ٍﺮۚ َ ِ ْ
ﺳﻤﻴﻊ ﴾
اﷲ َ ِ ْ ٌ
ﻓﺎن َاﻟﻄﻼ َق ﴾ أي ﻋﻠﻴﻪ) (٣ﺑﺄن ﻟﻢ ﻳﻔﻴﺌﻮا ﻓﻠﻴﻮﻗﻌﻮه ﴿ َ ِ
ﻋﺰﻣﻮا َ رﺣﻴﻢ ﴿ ﴾ ﴾۲۲۶ﺑﻬﻢ َ ﴿.و ِ ْ
ان َ َ ُ ﺿﺮر اﳌﺮأة ﺑﺎﳊﻠﻒ ﴿ ِ ْ ٌ
=ﻓﺈﻥ ﺍﻟﻌﺰﻡ ﻳﺘﻌﺪﻯ ﺑﻌﻠﻰ ١٢ .ﻙ
واﻟﻤﻄﻠﻘـﺖ ﻳَ َ َ ْ َ
ـﺼﻦ ﴾ أي ﻋﻠﻴﻢ ﴿ ﴾ ﴾۲۲۷ﺑﻌﺰﻣﻬﻢ ،اﳌﻌﲎ ﻟﻴﺲ ﳍـﻢ ﺑﻌـﺪ ﺗـﺮﺑﺺ ﻣـﺎ ذﻛـﺮ إﻻ اﻟﻔﻴﺌـﺔ أواﻟﻄـﻼقُ ٰ َ ُ ْ َ ﴿ . ﻟﻘﻮﳍﻢ ﴿ َ ِ ْ ٌ
ﺛﻠﺜﺔ ُ ُو ٍء﴾ﲤﻀﻲ ﻣﻦ ﺣﲔ اﻟﻄﻼق ،ﲨﻊ ﻗـﺮء ﺑﻔـﺘﺢ اﻟﻘـﺎف وﻫـﻮ اﻟﻄﻬـﺮ) (٥أو ﻟﻴﻨﺘﻈﺮن ﴿ ِ َﺑﺎ ْ ُ ِ
ﻔﺴ ِﻦ ﴾ ﻋﻦ اﻟﻨﻜﺎح﴿ َ ٰ َ َ )(٤
=ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ١٢ .
ـﻴﻬ َّﻦ ِﻣـ ْﻦ ِﻋ َّـﺪة ¼ وﰲ ﻏـﲑ
اﳊﻴﺾ ﻗﻮﻻن ،وﻫﺬا ﰲ اﳌﺪﺧﻮل ﺑﻬﻦ أﻣﺎ ﻏﲑﻫﻦ ﻓـﻼ ﻋـﺪة ﻋﻠـﻴﻬﻦ ﻟﻘﻮﻟـﻪَ ½ :ﻓ َﻤـﺎ ﻟ َ ُﻜ ْـﻢ َﻋﻠ َ ْ ِ
)(٧ )(٦ ?
ﺍﻟﺸﺎﻓﻌﻲ ١٢ .
ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻭﺍﻟﻼﺋﻲ ﻳﺌﺴﻦ ﻣﻦ ﺍﶈﻴﺾ ﻓﻌﺪﻦ ﺛﻼﺛﺔ ﺃﺷﻬﺮ١٢ .
?
اﻵﻳﺴﺔ واﻟﺼﻐﲑة ﻓﻌﺪﻦ ﺛﻼﺛﺔ أﺷﻬﺮ ،واﳊﻮاﻣـﻞ ﻓﻌـﺪﻦ أن ﻳـﻀﻌﻦ ﲪﻠﻬـﻦ ﻛﻤـﺎ ﰲ ﺳـﻮرة اﻟﻄـﻼق ،واﻹﻣـﺎء ﻓﻌـﺪﻦ
ان ُﻛﻦ ُ ْ ِ
ﻳـﺆﻣﻦ ِﺑـﺎﷲِ َ ْ َ ْ
واﻟﻴـﻮم ِ )(٨
ارﺣﺎﻣ ِﻦ ﴾ ﻣﻦ اﻟﻮﻟﺪ واﳊﻴﺾ ﴿ ِ ْ
اﷲ َ ْ َ ِ ان ْ ُ ْ َ
ﻳﻜﺘﻤﻦ َﻣﺎ َﺧﻠ ََﻖ ُ ﻗﺮءان ﺑﺎﻟﺴﻨﺔ ﴿ َ َوﻻ ُ ِ
ﻳﺤﻞ َﻟ ُﻦ َ ْ
اﺣﻖ ِ َﺑﺮد ِﻦ ﴾ ............................................................... ﻌﻮﻟﺘ ُﻦ ﴾ أزواﺟﻬﻦ ﴿ َ َ ْاﻻ ٰ ِ ِؕ َو ُ ُ ْ َ ُ
ﻗﻮﻟﻪ] :ﺍﻧﺘﻈﺎﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﺇﺫ ﺍﻟﺘﺮﺑﺺ ﰲ ﺍﻟﻠﻐﺔ ﺍﻻﻧﺘﻈﺎﺭ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻭ ﺑﻌﺪﻫﺎ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ] .ﻋﻠﻤﻴﺔ[ )(٢
0
0
ﻗﻮﻟﻪ] :ﺃﻱ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﺍﻟﻄﻼﻕ¼ ﻣﻨﺼﻮﺏ ﺑﱰﻉ ﺍﳋﺎﻓﺾ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﻟﻴﻨﺘﻈﺮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳋﱪ ﰲ ﻣﻌﲎ ﺍﻷﻣﺮ ﺟﻲﺀ ﺑﻪ ﻟﻠﻤﺒﺎﻟﻐﺔ ﰲ ﺍﻻﻳﺘﻤﺎﺭ ﻋﻠﻰ ﻣﺎ ﻋﺮﻑ ﰲ ﻋﻠﻢ ﺍﳌﻌﺎﱐ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺍﻟﻄﻬﺮ ...ﺇﱁ[ ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﻣﺎﻟﻚ ﻭﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﲪﺪ ﺭﲪﻬﻢ ﺍﷲ ﰲ ﺃﻭﻝ ﺃﻣﺮﻩ ﻭﻗﻮﻟﻪ ½ﺃﻭ ﺍﳊﻴﺾ¼ ﻭﺇﻟﻴﻪ ﺫﻫﺐ ﺃﺑﻮ )(٥
ﺣﻨﻴﻔﺔ ﻭﺃﲪﺪ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺁﺧﺮ ﺃﻣﺮﻩ .ﻭﻓﺎﺋﺪﺓ ﺍﳋﻼﻑ ﺑﲔ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﻣﺪﺓ ﺍﻟﻌﺪﺓ ﻋﻨﺪ
ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺃﻗﺼﺮ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺃﻃﻮﻝ ﺣﱴ ﻟﻮ ﻃﻠﻘﻬﺎ ﰲ ﺣﺎﻝ ﺍﻟﻄﻬﺮ ﳛﺴﺐ ﺑﻘﻴﺔ ﺍﻟﻄﻬﺮ ﻗﺮﺃ ﻭﺇﻥ
ﺣﺎﺿﺖ ﻋﻘﻴﺒﻪ ﰲ ﺍﳊﺎﻝ ﻓﺈﺫﺍ ﺷﺮﻋﺖ ﰲ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺍﻧﻘﻀﺖ ﻋﺪﺎ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻣﺎﱂ ﺗﻄﻬﺮ ﻣﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺇﻥ ﻛﺎﻥ
ﺍﻟﻄﻼﻕ ﰲ ﺣﺎﻝ ﺍﻟﻄﻬﺮ ﺃﻭ ﻣﻦ ﺍﳊﻴﻀﺔ ﺍﻟﺮﺍﺑﻌﺔ ﺇﻥ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﰲ ﺣﺎﻝ ﺍﳊﻴﺾ ﻻ ﳛﻜﻢ ﺑﺎﻧﻘﻀﺎﺀ ﻋﺪﺎ") .ﺻﺎﻭﻱ"،
"ﻣﺪﺍﺭﻙ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻗﻮﻻﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻷﺋﻤﺔ ﰲ ﻫﺬﻩ ﺍﳌﺴﺌﻠﺔ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﰲ ﺍﳌﺪﺧﻮﻝ ﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﻄﻠﻘﺎﺕ ﰲ ﻧﻈﻢ ﺍﻟﻜﺮﱘ ﺃﻱ ﻫﺬﺍ ﺍﳊﻜـﻢ ﻣـﻦ ﺍﻧﻘـﻀﺎﺀ ﺍﻟﻌـﺪﺓ )(٧
ﺑﺜﻼﺛﺔ ﻗﺮﻭﺀ ﰲ ﺍﳌﺪﺧﻮﻝ ﻦ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ]:ﺇﻥ ﻛﻦ ﻳﺆﻣﻦ ﺑﺎﷲ...ﺇﱁ[ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﻟﺰﺟﺮ ﻭﺍﻟﺘﺸﺪﻳﺪ ﻋﻠﻴﻬﻦ ﻭﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ ﺩﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ½:ﻭﻻ ﳛﻞ¼ )(٨
ﻭﻗﻮﻟﻪ½:ﺃﺣﻖ ﺑﺮﺩﻫﻦ¼ ﺃﻱ ﺃﺯﻭﺍﺟﻬﻦ ﺃﻭﱃ ﺑﺮﺟﻌﺘﻬﻦ ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﺍﻟﺮﺟﻌﻲ ﻻ ﳛﺮﻡ ﺍﻟﻮﻁﺀ ﺣﻴﺚ ﲰﺎﻩ ﺯﻭﺟﺎ ﺑﻌﺪ
ﺍﻟﻄﻼﻕ") .ﺻﺎﻭﻱ"" ،ﻣﺪﺍﺭﻙ"(
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اﺻﻼ ًﺣﺎ ﴾ ﺑﻴﻨﻬﻤﺎ ﻻ إﺿﺮار اﳌﺮأة وﻫﻮ ﲢﺮﻳﺾ ﻋـ
ارادوا ِ ْ َ ﲟﺮاﺟﻌﺘﻬﻦ وﻟﻮ أﺑﲔ ﴿ ِ ْ ٰذﻟ ِ َ ﴾ أي ﰲ زﻣﻦ اﻟﱰﺑﺺ ﴿ ِ ْ
ان َ َ ُ
)(١
ﻗﺼﺪه ﻻ ﺷﺮط ﳉﻮاز اﻟﺮﺟﻌﺔ وﻫﺬا ﰲ اﻟﻄﻼق اﻟﺮﺟﻌـﻲ و½أﺣـﻖ¼ ﻻ ﺗﻔـﻀﻴﻞ ﻓﻴـﻪ إذ ﻻ ﺣـ ّﻖ ﻟﻐـﲑﻫﻢ ﻣـﻦ ﻧﻜـﺎﺣﻬﻦ ﰲ اﻟﻌـﺪة
اﻟﺬي ﴾ ﳍﻢ ﴿ َﻋﻠ َْﻴ ِﻦ ﴾) (٢ﻣﻦ اﳊﻘﻮق ﴿ ِ ْ َ ْ ُ ْ ِ
ﺑﺎﻟﻤﻌﺮوف ﴾) (٣ﺷﺮﻋﺎ) (٤ﻣﻦ ﺣﺴﻦ اﻟﻌﺸﺮة وﺗﺮك ﻣﺜﻞ ِ ْ ﴿ َ َوﻟ ُﻦ ﴾ ﻋ اﻷزواج ﴿ ِ ْ ُ
ﻋﻠﺔ ﺛﺒﻮﺕ ﺍﻟﺪﺭﺟﺔ ١٢ .ﻙ
درﺟ ٌﺔ ﴾ ﻓﻀﻴﻠﺔ ﰲ اﳊﻖ ﻣﻦ وﺟﻮب ﻃﺎﻋﺘﻬﻦ ﳍﻢ ﳌﺎ ﺳﺎﻗﻮه ﻣـﻦ اﳌﻬـﺮ واﻹﻧﻔـﺎق اﻹﺿﺮار وﳓﻮ ذﻟﻚ ﴿ َو ﻟ ِ َ ِ
?
ﺟﺎل َﻋﻠ َْﻴ ِﻦ َ َ َ
ﻉ ـﻴﻢ ﴿ ﴾﴾۲۲۸ﻓﻴﻤــﺎ دّﺑ ـﺮه ﳋﻠﻘــﻪَ ﴿ .اﻟﻄـ َـﻼ ُق﴾ أي اﻟﺘﻄﻠﻴ ـﻖ اﻟــﺬي ﻳﺮاﺟ ـﻊ ﺑﻌــﺪه ﴿ َﻣــﺮ ٰ ِ
ﺗﻦ ﴾ أي ﻋﺰﻳْــﺰٌ ﴾ ﰲ ﻣﻠﻜــﻪ ﴿ َﺣ ِﻜـ ْ ٌ
﴿ َواﷲُ َ ِ
ﻓﺎﻣﺴﺎك ﴾ أي ﻓﻌﻠﻴﻜﻢ) (٦إﻣﺴﺎﻛﻬﻦ ﺑﻌﺪه ﺑﺄن ﺗﺮاﺟﻌﻮﻫﻦ ﴿ ِ َ ْ ُ ْ ٍ
ﺑﻤﻌﺮوف ﴾ ﻣﻦ ﻏﲑ إﺿﺮار)ْ َ ﴿ (٧او َ ْ ِ ْﻳﺢ ﴾ اﺛﻨﺘﺎن ﴿ َ ِ ْ َ
)(٥
ﻗﻮﻟﻪ] :ﲟﺮﺍﺟﻌﺘﻬﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺮﺩ ﻫﺎﻫﻨﺎ ﺍﳌﺮﺍﺟﻌﺔ ﻻ ﲡﺪﻳﺪ ﺍﻟﻨﻜﺎﺡ ﻷﻥ ﻣﺎ ﺩﻭﻥ ﺍﻟـﺜﻼﺙ ﻣـﻦ ﺍﻟﻄـﻼﻕ ﻻ ﻳﺮﻓـﻊ )(١
ﺍﻟﺰﻭﺟﻴﺔ ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺗﺴﻤﻴﺔ ﺯﻭﺝ ﺍﳌﻄﻠﻘﺔ ﺑﻌﻼ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﳍﻦ ﻣﺜﻞ ﺍﻟﺬﻱ ﻋﻠﻴﻬﻦ[ ﺍﳌﻤﺎﺛﻠﺔ ﰲ ﺍﻵﻳﺔ ﰲ ﻣﻄﻠﻖ ﺍﻟﻮﺟﻮﺏ ﻻ ﰲ ﺻﻔﺔ ﺍﳊﻘﻮﻕ .ﻭﳚﺐ ﳍﻦ ﻣﻦ ﺍﳊﻖ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ )(٢
ﻣﻦ ﺍﳌﻬﺮ ﻭﺍﻟﻨﻔﻘﺔ ﻭﺣﺴﻦ ﺍﻟﻌﺸﺮﺓ ﻭﺗﺮﻙ ﺍﳌﻀﺎﺭﺓ ﻣﺜﻞ ﺍﻟﺬﻱ ﳚﺐ ﳍﻢ ﻋﻠﻴﻬﻦ ﻣﻦ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ") .ﺻﺎﻭﻱ"" ،ﻣﺪﺍﺭﻙ"(
0
0
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﻭﳍﻦ ﻣﺜﻞ ﺍﻟﺬﻱ ﻋﻠﻴﻬﻦ ﺑﺎﳌﻌﺮﻭﻑ[ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳌﺮﺃﺓ ﳍﺎ ﺣﻘﻮﻕ .ﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ: )(٣
ﺇﱐ ﺃﹸ ِﺣﺐ ﺃﻥ ﺃﺗﺰﻳﻦ ﻟﻠﻤﺮﺃﺓ ﻛﻤﺎ ﺃﹸ ِﺣﺐ ﺃﻥ ﺗﺘﺰﻳﻦ ﱄ؛ ﻷﻥ ﺍﷲ ﻳﻘﻮﻝ ﴿ :ﻭﻟﹶﻬﻦ ﻣِﺜﹾﻞﹸ ﺍﻟﱠﺬِﻱ ﻋﻠﹶﻴﻬِﻦ ﺑِﺎﹾﻟﻤﻌﺮﻭﻑِ﴾]ﺍﻟﺒﻘﺮﺓ .[٢٢٨ :ﻭﻣﺎ
ﺃﺣﺐ ﺃﻥ ﺃﺳﺘﻮﰲ ﲨﻴﻊ ﺣﻘﻲ ﻋﻠﻴﻬﺎ؛ ﻷﻥ ﺍﷲ ﻳﻘﻮﻝ﴿ :ﻭﻟِﻠﺮﺟﺎﻝِ ﻋﻠﹶﻴﻬِ ﻦ ﺩﺭﺟﺔﹲ﴾]ﺍﻟﺒﻘﺮﺓ .[٢٢٨ :ﻭﺃﺧﺮﺝ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﺍﺑﻦ ﺯﻳﺪ
ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻟِﻠﺮﺟﺎﻝِ ﻋﻠﹶﻴﻬِﻦ ﺩﺭﺟﺔﹲ﴾ ﻗﺎﻝ ﻃﺎﻋﺔ ،ﻳﻄِﻌﻦ ﺍﻷﺯﻭﺍﺝ ﺍﻟﺮﺟﺎﻝﹶ ﻭﻻ ﻳﻄﻴﻌﻮﻦ") .ﺍﻹﻛﻠﻴﻞ"( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺷﺮﻋﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ½ﺑﺎﳌﻌﺮﻭﻑ¼ ﻫﺎﻫﻨﺎ ﻣﺎ ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﺸﺮﻉ ﻻ ﻣﻄﻠﻘﺎ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﺛﻨﺘﺎﻥ[ ﺩﻓﻊ ﺑﺬﻟﻚ ﻣﺎ ﻳﺘﻮﻫﻢ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﺮﺗﲔ") .ﺻﺎﻭﻱ"( )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﻓﻌﻠﻴﻜﻢ[ ﻗﺪﺭ ﺫﻟﻚ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺇﻣﺴﺎﻙ¼ ﻣﺒﺘﺪﺃ ﺧﱪﻩ ﳏﺬﻭﻑ ﻭﻗﺪﺭﻩ ﻣﻘﺪﻣﺎ ﻋﻠﻴﻪ ﻟﻴﻜﻮﻥ ﻣﺴﻮﻏﺎ ﻟﻼﺑﺘﺪﺍﺀ ﺑﺎﻟﻨﻜﺮﺓ )(٦
ﻭﲨﻠﺔ ﺍﳊﻜﻢ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺃﻥ ﺍﳊﺮ ﺇﺫﺍ ﻃﻠﻖ ﺯﻭﺟﺘﻪ ﻃﻠﻘﺔ ﺃﻭ ﻃﻠﻘﺘﲔ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺎ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺮﺍﺟﻌﻬﺎ ﻣﻦ ﻏﲑ ﺭﺿﺎﻫﺎ
ﻣﺎ ﺩﺍﻣﺖ ﰲ ﺍﻟﻌﺪﺓ ﻭﺇﻥ ﱂ ﻳﺮﺍﺟﻌﻬﺎ ﺣﱴ ﺗﻨﻘﻀﻲ ﻋﺪﺎ ﺃﻭ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺎ ﺃﻭ ﺧﺎﻟﻌﻬﺎ ﻓﻼ ﲢﻞ ﻟﻪ ﺇﻻ ﺑﻨﻜﺎﺡ ﺟﺪﻳﺪ
ﺑﺈﺫﺎ ﻭﺇﺫﻥ ﻭﻟﻴﻬﺎ ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺛﻼﺛﺎ ﻓﻼ ﲢﻞ ﻟﻪ ﻣﺎ ﱂ ﺗﻨﻜﺢ ﺯﻭﺟﺎ ﻏﲑﻩ ﻭﺃﻣﺎ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻛﺎﻧﺖ ﲢﺘﻪ ﺃﻣﺔ ﻓﻄﻠﻘﻬﺎ ﻃﻠﻘﺘﲔ ﻓﺈﺎ ﻻ
ﲢﻞ ﻟﻪ ﺇﻻ ﺑﻌﺪ ﻧﻜﺎﺡ ﺯﻭﺝ ﺁﺧﺮ ﻭﺍﻻﻋﺘﺒﺎﺭ ﺑﺎﳌﺮﺃﺓ ﰲ ﻋﺪﺩ ﺍﻟﻄﻼﻕ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻴﻤﻠﻚ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺯﻭﺟﺘﻪ
ﺍﳊﺮﺓ ﺛﻼﺙ ﻃﻠﻘﺎﺕ ﻭﻻ ﳝﻠﻚ ﺍﳊﺮ ﻋﻠﻰ ﺯﻭﺟﺘﻪ ﺍﻷﻣﺔ ﺇﻻ ﻃﻠﻘﺘﲔ") .ﺻﺎﻭﻱ"" ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻣﻦ ﻏﲑ ﺿﺮﺍﺭ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﺍﻹﻣﺴﺎﻙ ﺍﳌﻌﺮﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺃﻳﻬﺎ ﺍﻷﺯﻭﺍﺝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳋﻄﺎﺏ ﰲ ﻫﺬﺍ ﻟﻸﺯﻭﺍﺝ ﺩﻭﻥ ﺍﳊﻜﺎﻡ ﻛﻤﺎ ﻓﻴﻤﺎ ﺑﻌﺪ ﻫﺬﺍ] .ﻋﻠﻤﻴﺔ[ )(٨
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ۤ )(٣
ﻳﺨﺎﻓﺎ ﴾ أي اﻟﺰوﺟﺎن ﴿ َاﻻ ُﻘ ِ ْ َ ُ ُ ْ َ
ﺣﺪود اﷲ ِ﴾ أي أن ﻻ ﻳﺄﺗﻴﺎ ﲟﺎ ان َ َ ﺷﻴﺌﺎ﴾) (٢إذا ﻃﻠﻘﺘﻤﻮﻫﻦ ﴿ ِ ۤ
اﻻ َ ْ ﻣﻦ اﳌﻬﻮر)ً ْ َ ﴿ (١
)(٤
0
ﻗﻴﺲ ﻓﺸﻜﺖ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺚ ﻗﺎﻟﺖ :ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱐ ﻻ ﺃﻋﻴﺒﻪ ﰲ ﺩﻳﻦ ﻭﻻ ﰲ ﺧﻠﻖ
ﻏﲑ ﺇﱐ ﻭﺟﺪﺗﻪ ﻣﻘﺒﻼ ﰲ ﲨﺎﻋﺔ ﻓﺮﺃﻳﺘﻪ ﺃﺷﺪﻫﻢ ﺳﻮﺍﺩﺍ ﻭﻗﺼﺮﺍ ﻭﺃﻗﺒﺤﻬﻢ ﻭﺟﻬﺎ ﻻ ﳚﻤﻊ ﺭﺃﺳﻲ ﻭﺭﺃﺳﻪ ﺷﻲﺀ ﻭﺇﱐ ﻷﻛﺮﻩ ﺍﻟﻜﻔﺮ
ﰲ ﺍﻹﺳﻼﻡ ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻣﺮﻫﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﻔﺪﺍﺀ ﻓﺄﺧﺬ ﻣﺎ ﻛﺎﻥ ﺃﻋﻄﺎﻩ ﳍﺎ ﻭﻃﻠﻘﻬﺎ ﻭﻛﺎﻥ ﻗﺪ
ﺃﻣﻬﺮﻫﺎ ﺣﺪﻳﻘﺔ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﻥ ﻻ ﻳﺄﺗﻴﺎ ﲟﺎ ﺣﺪﻩ ﳍﻤﺎ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻹﻗﺎﻣـﺔ ﻫﺎﻫﻨـﺎ ﺍﻹﺗﻴـﺎﻥ ﳎـﺎﺯﺍ ﻭﰲ ﺍﻟﺘﻌـﺒﲑ ﺑﺎﻹﻗﺎﻣـﺔ )(٥
ﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻰ ﺗﻌﺪﻳﻞ ﻣﻮﺍﺟﺐ ﺍﻟﺰﻭﺟﻴﺔ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻘﻊ ﻓﻴﻬﺎ ﺯﻳﻎ ﻭﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺍﳊﺪﻭﺩ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻟﺰﻭﺟﻴﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻗﺮﺉ[ ﺃﻱ ﺷﺎﺫﺍ ﻭﻗﻮﻟﻪ ½ﺑﺎﻟﻔﻮﻗﺎﻧﻴﺔ¼ ﺃﻱ ﻣﻔﺘﻮﺣﺔ ﰲ ﺍﻷﻭﻝ ﻣﻀﻤﻮﻣﺔ ﰲ ﺍﻟﺜﺎﱐ ﻓﻘﻮﻟﻪ ½ﰲ ﺍﻟﻔﻌﻠﲔ¼ ﺃﻱ ﻣﻊ ﺑﻨﺎﺋﻬﻤﺎ )(٦
ﻟﻠﻔﺎﻋﻞ ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﺍﻟﺘﻔﺎﺕ ﰲ ﺍﻟﻜﻼﻡ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﺣﺮﺝ ﻋﻠﻰ ﺍﻟﺰﻭﺝ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺮﺟﻊ ﺍﻟﻀﻤﲑ ﻣﻊ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻋﺪﻡ ﺍﳉﹸﻨﺎﺡ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﰲ ﺃﺧﺬ ﻣﺎ )(٧
ﺍﻓﺘﺪﺕ ﺑﻪ ﻭﻋﻠﻰ ﺍﳌﺮﺃﺓ ﰲ ﺇﻋﻄﺎﺋﻪ ،ﻭﺟﻪ ﻋﺪﻡ ﺍﳉﻨﺎﺡ ﺃﻤﺎ ﺑﺈﺫﻥ ﺍﻟﺸﺎﺭﻉ ﻓﻼ ﻇﻠﻢ ﻣﻨﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻼ ﺗﻌﺘﺪﻭﻫﺎ[ ﺃﻱ ﺑﺎﳌﺨﺎﻟﻔﺔ ﻭﺍﻟﺮﻓﺾ ﻭﻗﻮﻟﻪ ﴿ﻭﻣﻦ ﻳﺘﻌﺪ ﺣﺪﻭﺩ ﺍﻟﻠﱠﻪِ﴾]ﺍﻟﻄﻼﻕ [١ :ﺇﱁ ﺫﻛﺮ ﻫﺬﺍ ﺍﻟﻮﻋﻴﺪ ﺑﻌﺪ ﺍﻟﻨﻬﻲ )(٨
ﻋﻦ ﺗﻌﺪﻳﻬﺎ ﻟﻠﻤﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﻬﺪﻳﺪ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻃﻠﻘﻬﺎ[ ﻣﺮﺓ ﺛﺎﻟﺜﺔ ﺑﻌﺪ ﺍﳌﺮﺗﲔ ﻓﺈﻥ ﻗﻠﺖ ﺍﳋﻠﻊ ﻃﻼﻕ ﻋﻨﺪﻧﺎ ﻭﻛﺬﺍ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﰲ ﻗﻮﻝ ،ﻓﻜﺄﻥ ﻫﺬﻩ ﺗﻄﻠﻴﻘﺔ )(٩
ﺭﺍﺑﻌﺔ ﻓﺎﳉﻮﺍﺏ ﺍﳋﻠﻊ ﻃﻼﻕ ﺑﺒﺪﻝ ﻓﻴﻜﻮﻥ ﻃﻠﻘﺔ ﺛﺎﻟﺜﺔ ﻭﻫﺬﻩ ﺑﻴﺎﻥ ﻟﺘﻠﻚ ﺃﻱ ﻓﺈﻥ ﻃﻠﻘﻬﺎ ﺍﻟﺜﺎﻟﺜﺔ ﺑﺒﺪﻝ ﻓﺤﻜﻢ ﺍﻟﺘﺤﻠﻴﻞ ﻛﺬﺍ") .ﻣﺪﺍﺭﻙ"(
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ﺗﻨﻜ َِﺢ ﴾ ﺗﺘﺰوج ﴿ َ ْ ً
زوﺟﺎ) (٣ﻏَ ْ َ ٗہ ﴾ وﻳﻄﺄﻫﺎ ﻛﻤﺎ ﰲ اﳊﺪﻳﺚ) (٤رواه ﺗﺤﻞ َﻟ ٗ )ِ (١ﻣﻦ َ ْ ُ
ﻌﺪ ﴾ ﺑﻌﺪ اﻟﻄﻠﻘﺔ اﻟﺜﺎﻟﺜﺔ ﴿ َﺣ َ ْ ﻓﻼ َ ِ
﴿ََ
)(٢
ان ﻳ َ َ َ َ ۤ
اﺟﻌﺎ ﴾) (٥إﱃ اﻟﻨﻜﺎح ﺟﻨﺎح َﻋﻠ َْﻴ ِ َ ۤﻤﺎ ﴾ أي اﻟﺰوﺟﺔ واﻟﺰوج اﻷول ﴿ َ ْ ﻃﻠﻘ َ ﺎ ﴾ أي اﻟﺰوج اﻟﺜﺎﱐ ﴿ َ َ
ﻓﻼ ُ َ َ ﻓﺎن َ َ
اﻟﺸﻴﺨﺎن ﴿ َ ِ ْ
ﻟﻘــﻮمٍ ْﻌﻠ ُ ْ َ
َﻤــﻮن ﴿﴾ ﴾۲۳۰ اﷲؕ َو ﺗ ِ ْﻠــ َ ﴾ اﳌــﺬﻛﻮرات ﴿ ُ ُ ْ ُ
ﺣــﺪود اﷲِ ﻳ ُ َ ﻨُ َ ــﺎ ِ َ ْ ﺣــﺪود ِ
ان ِﻘــ ْ َ ُ ُ ْ َ ان َ ۤ
ﻇﻨــﺎ َ ْ ﺑﻌــﺪ اﻧﻘــﻀﺎء اﻟﻌــﺪة ﴿ ِ ْ
=ﺧﺼﻬﻢ ﺑﺎﻟﺬﻛﺮ ﻷﻢ
ﻓﺎﻣـﺴﻜﻮ ُﻦ ﴾ ﺑـﺄن ﺗﺮاﺟﻌـﻮﻫﻦ اﺟ َﻠ ُـﻦ ﴾ ﻗـﺎرﺑﻦ اﻧﻘـﻀﺎء ﻋـﺪﻦ ﴿ َ َ ْ ِ ُ ْ َﻐﻦ َ َ
ﻓـﺒﻠ ْ َ ﻃﻠﻘﺘﻢ َ ٓ َ
اﻟﻨـﺴﺎء َ َ ﻳﺘﺪﺑﺮون)َ ﴿.(٦و ِ َ
اذا َ ْ ُ ُ
)(٧
ﺍﳌﻨﺘﻔﻌﻮﻥ ﺑﺘﻠﻚ ﺍﻷﺣﻜﺎﻡ ١٢ .ﺹ
ﻗﻮﻟﻪ] :ﻓﻼ ﲢﻞ ﻟﻪ ...ﺇﱁ[ ﺍﳊﻜﻤﺔ ﰲ ﺷﺮﻉ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﺮﺩﻉ ﻋﻦ ﺍﳌﺴﺎﺭﻋﺔ ﺇﱃ ﺍﻟﻄﻼﻕ ﻭﻋﻦ ﺍﻟﻌﻮﺩ ﺇﱃ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﺎ )(١
ﻭﺍﻟﺮﻏﺒﺔ ﻓﻴﻬﺎ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﺗﺘﺰﻭﺝ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻨﻜﺎﺡ ﲟﻌﲎ ﺍﻟﻌﻘﺪ ﻻ ﲟﻌﲎ ﺍﻟﻮﻃﻲ ﻛﻤﺎ ﻗﻴﻞ ﻭﻭﺟﻬﻪ ﺃﻥ ﺍﻟﻨﻜﺎﺡ ﲟﻌـﲎ ﺍﻟﻌﻘـﺪ ﻳـﺼﺢ ﺇﺳـﻨﺎﺩﻩ ﺇﱃ )(٢
ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺣﻘﻴﻘﺔ ،ﻭﲟﻌﲎ ﺍﻟﻮﻃﻲ ﻻ ﻳﺼﺢ ﺇﺳﻨﺎﺩﻩ ﺇﻟﻴﻬﺎ ﺇﻻ ﳎﺎﺯﺍ ﻭﺍﳊﻤﻞ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺃﹶﻭﱃ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺣﱴ ﺗﻨﻜﺢ ﺯﻭﺟﺎ[ ﺃﻱ ﺑﻌﺪ ﺍﻧﻘﻀﺎﺀ ﻋﺪﺎ ﻣﻦ ﺍﻷﻭﻝ ﻭﻗﻮﻟﻪ ½ﻭﻳﻄﺄﻫﺎ¼ ﺃﻱ ﺍﻟﺰﻭﺝ ﺍﻟﺜﺎﱐ ﻭﺗﻨﻘﻀﻲ ﻋﺪﺎ ﻣﻨﻪ") .ﲨﻞ"( )(٣
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ[ ﻭﻫﻮ ﺃﻧﻪ ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﺗﺴﻤﻰ ﲤﻴﻤﺔ ﺍﻟﻘﺮﻇﻴﺔ ﻭﻛﺎﻧﺖ ﻣﺘﺰﻭﺟﺔ ﺑﺎﺑﻦ ﻋﻤﻬﺎ ﺭﻓﺎﻋﺔ ﺍﻟﻘﺮﻇﻲ ﺇﱃ ﺭﺳﻮﻝ )(٤
ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﺖ :ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻥ ﺭﻓﺎﻋﺔ ﺃﺑﺖ ﻃﻼﻗﻲ ﻓﺘﺰﻭﺟﺖ ﺑﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﺰﺑﲑ
0
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ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺇﳕﺎ ﻣﻌﻪ ﻣﺜﻞ ﻫﺪﺑﺔ ﺍﻟﺜﻮﺏ ﻓﺘﺒﺴﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﺃﺗﺮﻳﺪﻳﻦ ﺃﻥ ﺗﺮﺟﻌﻲ ﺇﱃ ﺭﻓﺎﻋﺔ؟ ﻻ ﺣﱴ
ﻳﺬﻭﻕ ﻋﺴﻴﻠﺘﻚ ﻭﺗﺬﻭﻗﻲ ﻋﺴﻴﻠﺘﻪ) .ﺍﻟﺒﺨﺎﺭﻱ(
ﻗﻮﻟﻪ] :ﺃﻥ ﻳﺘﺮﺍﺟﻌﺎ[ ﺃﻱ ﻳﺮﺟﻊ ﻛﻞ ﻣﻨﻬﻤﺎ ﺇﱃ ﺍﻵﺧﺮ ﺑﺎﻟﻌﻘﺪ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"( )(٥
ﻗﻮﻟﻪ] :ﻳﺘﺪﺑﺮﻭﻥ[ ﺃﻱ ﻳﻨﻈﺮﻭﻥ ﰲ ﻋﻮﺍﻗﺐ ﺃﻣﻮﺭﻫﻢ] .ﺗﻨﺒﻴﻪ[ ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻄﻼﻕ ﺍﻟﺜﻼﺙ ﰲ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻻ ﻳﻘﻊ ﺇﻻ ﻃﻠﻘﺔ )(٦
ﻓﻠﻢ ﻳﻌﺮﻑ ﺇﻻ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﻭﻗﺪ ﺭﺩ ﻋﻠﻴﻪ ﺃﺋﻤﺔ ﻣﺬﻫﺒﻪ ﺣﱴ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻧﻪ ﺍﻟﻀﺎﻝ ﺍﳌﻀﻞ ﻭﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺍﻹﻣﺎﻡ ﺃﺷﻬﺐ ﻣﻦ ﺃﺋﻤﺔ
ﺍﳌﺎﻟﻜﻴﺔ ﺑﺎﻃﻠﺔ") .ﺻﺎﻭﻱ" ،ﻭﻏﲑﻩ(
ﻗﻮﻟﻪ] :ﻗﺎﺭﺑﻦ ﺍﻧﻘﻀﺎﺀ ﻋﺪﻦ[ ﲪﻠﻪ ﻋﻠﻰ ﺫﻟﻚ ﻷﺟﻞ ﻗﻮﻟﻪ ﴿ﹶﻓﺄﹶﻣﺴِﻜﹸﻮﻫﻦ ﺑِﻤﻌﺮﻭﻑٍ﴾]ﺍﻟﺒﻘﺮﺓ [٢٣١ :ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﺎﺯ )(٧
ﺍﻟﺬﻱ ﻳﻄﻠﻖ ﻓﻴﻪ ﺍﺳﻢ ﺍﻟﻜﻞ ﻋﻠﻰ ﺍﻷﻛﺜﺮ ﻭﺍﻷﺟﻞ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﳌﺪﺓ ﺑﺘﻤﺎﻣﻬﺎ ﺣﻘﻴﻘﺔ ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﻣﻨﺘﻬﺎﻫﺎ ﻭﺁﺧﺮﻫﺎ ﳎﺎﺯﺍ ﻭﻫﻮ
ﺍﳌﺮﺍﺩ ﻫﻨﺎ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻻ ﲤﺴﻜﻮﻫﻦ ...ﺇﱁ[ ﺇﻥ ﻗﻠﺖ ﻣﺎ ﻓﺎﺋﺪﺓ ﺍﳉﻤﻊ ﺑﲔ ﴿ﹶﻓﺄﹶﻣﺴِﻜﹸﻮﻫﻦ ﺑِﻤﻌﺮﻭﻑٍ﴾]ﺍﻟﺒﻘﺮﺓ [٢٣١ :ﻭﺑﲔ ﴿ﻭ ﹶﻻ )(٨
ﺗﻤﺴِﻜﹸﻮﻫﻦ ﺿِﺮﺍﺭﺍﹰ﴾]ﺍﻟﺒﻘﺮﺓ [٢٣١ :ﻣﻊ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲﺀ ﻣﻨﻬﻲ ﻋﻦ ﺿﺪﻩ ﺃﻭ ﻣﻠﺰﻡ ﻟﻪ؟ ﻓﺎﳉﻮﺍﺏ ﺃﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺸﻲ ﻻ ﻳﻔﻴﺪ
ﺍﻟﺘﻜﺮﺍﺭ ﻭﻻ ﻳﺘﻨﺎﻭﻝ ﲨﻴﻊ ﺍﻷﻭﻗﺎﺕ ﲞﻼﻑ ﺍﻟﻨﻬﻲ ﻓﺄﻓﺎﺩ ﺫﻛﺮ ﺍﻟﺜﺎﱐ ﺭﻓﻊ ﺗﻮﻫﻢ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻷﻭﻝ ﻣﺎ ﻳﺘﻨﺎﻭﻝ ﺫﻟﻚ ،ﻭﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ
½ﻟﺘﻌﺘﺪﻭﺍ¼ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻀﺮﺍﺭ ﺇﺫ ﺍﳌﺮﺍﺩ ﺗﻘﻴﻴﺪﻩ ﻓﻴﻜﻮﻥ ﻋﻠﺔ ﻟﻠﻌﻠﺔ ﻛﻤﺎ ﺗﻘﻮﻝ ½ﺿﺮﺑﺖ ﺍﺑﲏ ﺗﺄﺩﻳﺒﺎ¼ ﻟﻴﻨﺘﻔﻊ ﻭﻻ ﳚﻮﺯ ﺟﻌﻠﻪ ﻋﻠﺔ ﺛﺎﻧﻴﺔ
ﻷﻥ ﺍﳌﻔﻌﻮﻝ ﻟﻪ ﻻ ﻳﺘﻌﺪﺩ ﺇﻻ ﺑﺎﻟﻌﻄﻒ ﻭﻫﻮ ﻣﻔﻘﻮﺩ ﻫﻨﺎ") .ﻛﺮﺧﻲ"(
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ْﻌﻞ ٰذﻟ ِ َ َ َ ْ
ﻓﻘﺪ ﻟﺘﻌﺘﺪوا ﴾ ﻋﻠﻴﻬﻦ ﺑﺎﻹﳉﺎء إﱃ اﻻﻓﺘﺪاء واﻟﺘﻄﻠﻴﻖ وﺗﻄﻮﻳﻞ اﳊﺒﺲ ﴿ َ َ ْ
وﻣﻦ ﻔ َ ْ ﴿ ِ َ ًارا﴾ ﻣﻔﻌﻮل ﻟﻪ ﴿ َ ْ= َ ُ ْ
)(٣ )(٢ )(١
ﺍﻟﻼﻡ ﻓﻴﻪ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻀﺮﺍﺭ ﺇﺫ ﺍﳌﺮﺍﺩ ﺗﻘﻴﺪﻩ ١٢ .ﻙ
ﻌﻤـﺖ اﷲِ ُ ـﻬﻣ
ـﺰوا ﴾ ﺰوءا ﺑﻬـﺎ ﲟﺨﺎﻟﻔﺘﻬـﺎ ﴿ و اذْ ُ ْوا ِ ْ َ َ
)(٥
ﺗﺘﺨـﺬوا ٰﻳـﺖِ اﷲِ ُ ُ ً
وﻻ َ ِ ُ َﻇﻠ ََﻢ َﻔ َْﺴ ٗ ﴾ ﺑﺘﻌﺮﻳـﻀﻬﺎ إﱃ ﻋـﺬاب اﷲ)َ َ ﴿ (٤
=ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﳍﺰﻭ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ١٢ . ﻋﻄﻒ ﻋﻠﻰ ﻧﻌﻤﺖ ﺍﷲ ١٢ .ﻙ
ﺍﻟﺜﻠﺚ
َﻐﻦ
ﻓﺒﻠ ْ َ ﻃﻠﻘﺘﻢ َ ٓ َ
اﻟﻨﺴﺎء َ َ اذا َ ْ ُ ُ ﻋﻠﻴﻢ ﴿ ﴾﴾۲۳۱ﻻ ﳜ ﻋﻠﻴﻪ ﺷﻲءَ ﴿ .و ِ َ اﷲ ﺑ ِ ُﻞ َﺷـ ٍ
ﻲء َ ِ ْ ٌ واﻋﻠ َُﻤﻮا َان َ ﺗﺸﻜﺮوﻫﺎ ﺑﺎﻟﻌﻤﻞ ﺑﻪ ﴿ َوا ُﻘﻮا َ
اﷲ َ ْ ﻉ
ْ
ﰲ ﺃﻧﺰﻝ ١٢ .ﻙ
ﻗﻮﻟﻪ] :ﻣﻔﻌﻮﻝ ﻟﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺭﺩ ﻣﺎ ﻗﻴﻞ ﺇﻧﻪ ﺣﺎﻝ؛ ﻷﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺗﺄﻭﻳﻞ ½ﺿﺮﺍﺭﺍ¼ ﺑـ½ﺿﺎﺭﻳﻦ¼] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺑﺎﻹﳉﺎﺀ[ ﺃﻱ ﺍﻻﺿﻄﺮﺍﺭ") .ﺻﺎﻭﻱ"( )(٢
ﻗﻮﻟﻪ] :ﺗﻄﻮﻳﻞ ﺍﳊﺒﺲ[ ﺃﻱ ﺍﻟﻌﺪﺓ") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﺑﺘﻌﺮﻳﻀﻬﺎ ﺇﱃ ﻋﺬﺍﺏ ﺍﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﺃﻥ ﻣﻦ ﻓﻌﻞ ﺫﻟـﻚ ﺍﻹﻣـﺴﺎﻙ ﻷﺟـﻞ ﺍﻟـﻀﺮﺍﺭ ﻓﻘـﺪ ﻇﻠـﻢ ﺍﻣﺮﺃﺗـﻪ ﻻ )(٤
ﻧﻔﺴﻪ ﻭﻣﻦ ﻳﻈﻠﻢ ﻧﻔﺴﻪ ﻓﻜﻴﻒ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ،ﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻧﻪ ﻛﻤﺎ ﻇﻠﻢ ﺍﻣﺮﺃﺗﻪ ﺑﺬﻟﻚ ﺍﻹﻣﺴﺎﻙ ﻛﺬﻟﻚ ﻇﻠﻢ ﻧﻔـﺴﻪ ﺑﺘﻌﺮﻳـﻀﻬﺎ ﺇﱃ
ﻋﺬﺍﺏ ﺍﷲ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿] :ﻭﻻﹶ ﺗﺘﺨِﺬﹸﻭﺍﹾ ﺁﻳﺎﺕِ ﺍﻟﻠﹼﻪِ ﻫﺰﻭﺍﹰ﴾[ ﻓﻴﻪ ﻭﻗﻮﻉ ﻃﻼﻕ ﺍﳍﺎﺯﺉ ﻭﻋﺘﻘﻪ ﻭﻧﻜﺎﺣﻪ ﻭﲨﻴﻊ ﺗﺼﺮﻓﺎﺗﻪ؛ ﻷﻥ ﺳﺒﺐ )(٥
0
0
ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺫﻟﻚ ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻭﻏﲑﻩ ﻭﺍﺳﺘﺪﻝ ﺎ ﻋﻠﻰ ﲢﺮﱘ ﺍﻟﻄﻼﻕ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﺍﳌﺸﺮﻭﻉ ،ﺃﺧﺮﺝ ﺍﺑﻦ
ﺍﳌﻨﺬﺭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ ﻟﻪ :ﻃﻠ ﹼﻘﺖ ﺍﻣﺮﺃﰐ ﺃﻟﻔﺎ ﻗﺎﻝ :ﺛﻼﺙ ﺗﺤﺮﻣﻬﺎ ﻋﻠﻴﻚ ﻭﺑﻘِﻴﺘﻬﻦ ﻭِﺯﺭ ﺍﲣﺬﺕ ﺁﻳﺎ ﺕِ ﺍﷲ
ﻫﺰﺅﺍ") .ﺍﻹﻛﻠﻴﻞ"( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ[ ﰲ ﺍﻟﻘﺴﻄﻼﱐ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺎﻝ ﺍﺑﻦ ﻭﻫﺐ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻗﻠﺖ :ﳌﺎﻟﻚ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻣﺎ )(٦
ﺍﳊﻜﻤﺔ؟ ﻗﺎﻝ ﻣﻌﺮﻓﺔ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻔﻘﻪ ﻓﻴﻪ ﻭﺍﻻﺗﺒﺎﻉ ﻟﻪ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺍﳊﻜﻤﺔ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻭﺍﺳﺘﺪﻝ ﻟﺬﻟﻚ ﺑﺄﻧﻪ ﺗﻌﺎﱃ ﺫﻛﺮ ﺗﻼﻭﺓ ﺍﻟﻜﺘﺎﺏ ﻭﺗﻌﻠﻴﻤﻪ ﰒ ﻋﻄﻒ ﻋﻠﻴﻪ ﺍﳊﻜﻤﺔ ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ ﺷﻴﺌﺎ
ﺧﺎﺭﺟﺎ ﻋﻦ ﺍﻟﻜﺘﺎﺏ ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﺍﻟﺴﻨﺔ ﻭﻗﻴﻞ ﻫﻲ ﺍﻟﻔﺼﻞ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻭﺍﳊﻜﻴﻢ ﻫﻮ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﻷﺷﻴﺎﺀ ﻭﻳﺘﻘﻨﻬﺎ ﻭﻗﺪ
ﺑﺴﻂ ﺍﺑﻦ ﻋﺎﺩﻝ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺗﻔﺴﲑ ﺍﳊﻜﻤﺔ ﻓﻠﲑﺍﺟﻊ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺍﻧﻘﻀﺖ ﻋﺪﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺑﻠﻮﻍ ﺍﻷ ﺟﻞ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻐﺎﻳـﺔ ﻻ ﻋﻠـﻰ ﺍـﺎﺯ ﻛﻤـﺎ ﰲ ﺍﻵﻳـﺔ )(٧
ﺍﻟﺴﺎﺑﻘﺔ؛ ﻷﻥ ﺍﻹﻣﺴﺎﻙ ﺑﻌﺪ ﻣﻀﻲ ﺍﻷﺟﻞ ﻻ ﻭﺟﻪ ﻟﻪ ﻓﻴﺤﻤﻞ ﻋﻠﻰ ﺍﺎﺯ ﲞﻼﻑ ﻫﺎﻫﻨﺎ؛ ﻷﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻌﻀﻞ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﻌـﺪ
ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ؛ ﻷﻥ ﺍﻟﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻨﻜﺎﺡ ﺇﳕﺎ ﻳﻜﻮﻥ ﺣﻴﻨﺌﺬ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺧﻄﺎﺏ ﻟﻸﻭﻟﻴﺎﺀ[ ﻭﺃﻣﺎ ﺍﳋﻄﺎﺏ ﰲ ½ﻃﻠﻘﺘﻢ¼ ﻓﻬﻮ ﺧﻄﺎﺏ ﻟﻸﺯﻭﺍﺝ ﻭﻟﻴﺲ ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﻟﻴﺲ ﻟﻠﻤﺮﺃﺓ ﺃﻥ ﺗﺰﻭﺝ )(٨
ﻧﻔﺴﻬﺎ ﻭﺇﻻ ﻻﺣﺘﻴﺞ ﺇﱃ ﻲ ﺍﻷﻭﻟﻴﺎﺀ ﻋﻦ ﺍﻟﻌﻀﻞ ﳌﺎ ﺃﻥ ﺍﻟﻨﻬﻲ ﻟﺪﻓﻊ ﺍﻟﻀﺮﺭ ﻋﻨﻬﻦ ﻓﺈﻦ ﻭﺇﻥ ﻗﺪﺭﻥ ﻋﻠﻰ ﺗﺰﻭﻳﺞ ﺃﻧﻔﺴﻬﻦ ﻟﻜﻨﻬﻦ
ﳛﺘﺮﺯﻥ ﻋﻦ ﺫﻟﻚ ﳐﺎﻓﺔ ﺍﻟﻠﻮﻡ ﻭﺍﻟﻘﻄﻌﻴﺔ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
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ﻋﻠﺔ ﻟﻜﻮﺎ ﺧﻄﺎﺑﺎ ﻟﻸﻭﻟﻴﺎﺀ ١٢.ﻙ
ﻷن ﺳﺒﺐ ﻧﺰوﳍﺎ أن أﺧﺖ ﻣﻌﻘﻞ ﺑﻦ ﻳﺴﺎر ﻃﻠﻘﻬـﺎ زوﺟﻬـﺎ ﻓـﺄراد أن ﻳﺮاﺟﻌﻬـﺎ ﻓﻤﻨﻌﻬـﺎ ﻣﻌﻘـﻞ ﺑـﻦ ﻳـﺴﺎر ﻛﻤـﺎ
?
ﳍﻦ ؛
ﺑﺎﻟﻤﻌﺮوف ﴾) (١ﺷﺮﻋﺎ ٰ ﴿.ذﻟ ِ َ ﴾ اﻟﻨﻬﻲ ﻋﻦ اﻟﻌﻀﻞ)ُ َ ْ ُ ﴿ (٢
ﻳﻮﻋﻆ ﺑ ِ ٖ رواه اﳊﺎﻛﻢ ﴿ ِ َ
اذا َ َ َ ْ
ﺗﺮاﺿﻮا ﴾ أي اﻷزواج واﻟﻨﺴﺎء ﴿ ﺑَ ْ َﻨ ُ ْﻢ ِ ْ َ ْ ُ ْ ِ
ﻜﻢ ﴾ أي ﺗﺮك اﻟﻌﻀﻞ ﴿ َ ْاز ٰ ﴾ ﺧﲑ ﴿ ُ ْ
َﻜﻢ َ َواﻃ ْ َﺮ ُ﴾ ﻟﻜﻢ واﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ ﴾ ﻷﻧﻪ اﳌﻨﺘﻔﻊ ﺑﻪ ﴿ ذٰ ِ ُ ْ ﺎن ِ ْ ُ ْ
ﻣﻨﻜﻢ ُ ْ ِ ُ
ﻳﺆﻣﻦ ِﺑﺎﷲِ َ ْ َ ْ ﻣﻦ َ َ
)(٣
َ ْ
ﻧـــــــــــــــــ
اﻟﻌﻼﻗﺔ ﺑﻴﻨﻬﻤﺎ ﴿ َواﷲُ َ ْﻌﻠ َُﻢ ﴾ ﻣﺎ ﻓﻴﻪ اﳌﺼﻠﺤﺔ ﴿ َ َوا َﻻ َ ْﻌﻠ ُ ْ َ
َﻤﻮن ﴿﴾ ﴾۲۳۲ وﳍﻢ) (٤ﳌﺎ ُﳜ ﻋ اﻟﺰوﺟﲔ ﻣﻦ اﻟﺮﻳﺒﺔ ﺑﺴﺒﺐ ِ
ﻧـــــــ ﺍﻟﺰﻧﻴﺔ
ﻗﻮﻟﻪ] :ﺑﺎﳌﻌﺮﻭﻑ[ ﺍﳌﻌﺮﻭﻑ ﻣﺎ ﻳﻌﺮﻓﻪ ﺍﻟﺸﺮﻉ ﻭﺗﺴﺘﺤﺴﻨﻪ ﺍﳌﺮﻭﺀﺓ ﻭﻓﻴﻪ ﺇﺷﻌﺎﺭ ﺑﺄﻥ ﺍﳌﻨﻊ ﻣﻦ ﺍﻟﺘﺰﻭﺝ ﺑﻐﲑ ﻛﻔﺆ ﻭﲟﺎ ﺩﻭﻥ ﻣﻬﺮ )(١
ﺍﳌﺜﻞ ﻟﻴﺲ ﻣﻦ ﺑﺎﺏ ﺍﻟﻌﻀﻞ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻌﻀﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻆ ﳉﻤﻴﻊ ﺍﳌﻜﻠﻔﲔ] .ﻋﻠﻤﻴﺔ[ ﻗﻮﻟﻪ] :ﻷﻧﻪ ﺍﳌﻨﺘﻔﻊ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟﻪ ﲣﺼﻴﺺ ﺍﳌﺆﻣﻦ ﺑﺎﻟﻮﻋﻆ ﻣﻊ ﺃﻧﻪ ﻭﻋ ﹲ )(٣
ﻗﻮﻟﻪ] :ﻟﻜﻢ ﻭﳍﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﺘﻌﻠﻖ ½ﺃﻃﻬﺮ¼ ﻣﻘﺪﺭ ﻣﻌﻴﻦ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﺎﺑﻖ ﻓﻴﻜﻮﻥ ﺑﻴﺎﻧﺎ ﻟﺮﺑﻄﻪ ﲟﺎ ﺳﺒﻖ] .ﻋﻠﻤﻴﺔ[ )(٤
0
0
ﻗﻮﻟﻪ] :ﻟﲑﺿﻌﻦ[ ﻓﺴﺮﻩ ﺑﺎﻷﻣﺮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﺧﱪﻳﺔ ﻟﻔﻈﺎ ﺇﻧﺸﺎﺋﻴﺔ ﻣﻌﲎ ﻓﺎﳌﻘﺼﻮﺩ ﻣﻨﻬﺎ ﺍﻷﻣﺮ ﻭﻫﻮ ﻟﻠﻨﺪﺏ ﻟﻸﻡ ﺑﺸﺮﻭﻁ ﺛﻼﺛﺔ ﺃﻥ )(٥
ﻛﺎﻥ ﻟﻠﻮﻟﺪ ﺃﺏ ﻣﻮﺳﺮ ﺃﻭ ﻣﺎﻝ ،ﻭﻭﺟﺪ ﻣﻦ ﺗﺮﺿﻌﻪ ﻏﲑ ﺃﻣﻪ ،ﻭﻗﺒﻠﻬﺎ .ﻓﺈﻥ ﻓﻘﺪ ﺷﺮﻁ ﻣﻨﻬﺎ ﻭﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺿﺎﻉ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺻﻔﺔ ﻣﺆﻛﺪﺓ[ ﺃﻱ ﻟﺪﻓﻊ ﺗﻮﻫﻢ ﺗﺴﻤﻴﺔ ﺍﻷﻗﻞ ﻣﻨﻬﻤﺎ ﺑﺎﺳﻢ ﺍﻟﻜﺎﻣﻞ ﺗﺴﻤﺤﺎ") .ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﻭﻻ ﺯﻳﺎﺩﺓ ﻋﻠﻴﻪ[ ﺍﻋﻠﻢ ﺃﻥ ﻣﺪﺓ ﺍﻟﺮﺿﺎﻉ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣﻮﻻﻥ ﻭﻧﺼﻒ ﻭﻋﻨﺪﳘﺎ ﺣﻮﻻﻥ ﻓﻘﻂ ﻭﻋﻠﻴﻪ )(٧
ﺍﻟﻔﺘﻮﻯ .ﻭﺍﻟﺮﺿﺎﻉ ﺍﻟﺬﻱ ﺗﺜﺒﺖ ﺑﻪ ﺍﳊﺮﻣﺔ ﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺛﻼﺛﲔ ﺷﻬﺮﺍ ﻋﻨﺪﻩ ﻭﻋﻠﻴﻪ ﺍﻟﻔﺘﻮﻯ ﻭﻻ ﳛﺮﻡ ﻣﺎ ﻳﻜﻮﻥ ﺑﻌﺪﻫﺎ
ﻭﻋﻨﺪﳘﺎ ﻫﻮ ﻣﺎ ﻳﻜﻮﻥ ﰲ ﺍﳊﻮﻟﲔ ﻭﻻ ﳛﺮﻡ ﻣﺎ ﻳﻜﻮﻥ ﺑﻌﺪ ﺍﳊﻮﻟﲔ) .ﻛﺘﺐ ﺍﻟﻔﻘﻪ(
ﻗﻮﻟﻪ] :ﻭﻋﻠﻰ ﺍﳌﻮﻟﻮﺩ ﻟﻪ[ ﻭﺇﳕﺎ ﱂ ﻳﻘﻞ ﻋﻠﻰ ﺍﻟﻮﺍﻟﺪ ﻟﻴﻌﻠﻢ ﺃﻥ ﺍﻷﻭﻻﺩ ﻟﻶﺑﺎﺀ ﻷﻥ ﺍﻟﺰﻭﺟﺔ ﺇﳕﺎ ﺗﻠﺪ ﺍﻟﻮﻟﺪ ﻟﻠﺰﻭﺝ ﻭﻟﺬﻟﻚ ﻳﻨﺴﺒﻮﻥ )(٨
ﺇﻟﻴﻬﻢ ﻻ ﺇﱃ ﺍﻷﻣﻬﺎﺕ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺭﺯﻗﻬﻦ ﻭﻛﺴﻮﻦ[ ﺇﻥ ﻗﻴﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺰﻭﺟﻴﺔ ﺑﺎﻗﻴﺔ ﻓﻬﻲ ﻣﺴﺘﺤﻘﺔ ﻟﻠﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ﺑﺴﺒﺐ ﺍﻟﻨﻜﺎﺡ ﺳﻮﺍﺀ ﺃﺭﺿﻌﺖ )(٩
ﺍﻟﻮﻟﺪ ﺃﻭ ﱂ ﺗﺮﺿﻌﻪ ﻓﻤﺎ ﻭﺟﻪ ﺗﻌﻠﻖ ﻫﺬﺍ ﺍﻻﺳﺘﺤﻘﺎﻕ ﺑﺎﻹﺭﺿﺎﻉ .ﻓﺎﳉﻮﺍﺏ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ ﲡﺒﺎﻥ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﺘﻤﻜﲔ ﻓﺈﺫﺍ
ﺍﺷﺘﻐﻠﺖ ﺑﺎﳊﻀﺎﻧﺔ ﻭﺍﻹﺭﺿﺎﻉ ﱂ ﺗﺴﺘﻔﺮﻍ ﳋﺪﻣﺔ ﺍﻟﺰﻭﺝ ﻓﺮﲟﺎ ﻳﺘﻮﻫﻢ ﻣﺘﻮﻫﻢ ﺃﻥ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺴﻮﺎ ﺗﺴﻘﻄﺎﻥ ﺑﺎﳋﻠﻞ ﺍﻟﻮﺍﻗﻊ ﰲ
ﺧﺪﻣﺔ ﺍﻟﺰﻭﺝ ،ﻓﻘﻄﻊ ﺍﷲ ﻋﺰﻭﺟﻞ ﺫﻟﻚ ﺍﻟﻮﻫﻢ ﺑﺈﳚﺎﺏ ﺍﻟﺮﺯﻕ ﻭﺍﻟﻜﺴﻮﺓ ﻭﺇﻥ ﺍﺷﺘﻐﻠﺖ ﺍﳌﺮﺃﺓ ﺑﺎﻹﺭﺿﺎﻉ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺑﻘﺪﺭ ﻃﺎﻗﺘﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻨﻔﻘﺔ ﺗﻜﻮﻥ ﻋﻠﻰ ﻗﺪﺭ ﺣﺎﻝ ﺍﻷﺏ ﻣﻦ ﺍﻟ
ﺴﻌﺔ ﻭﺍﻟﻀﻴﻖ ﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ ﴿ :ﻻﹶ ﺗﻜﹶﻠﱠـﻒ ﻧﻔﹾـﺲ ﺇِﻻﱠ )(١٠
ﻭﺳﻌﻬﺎ﴾]ﺍﻟﺒﻘﺮﺓ] .[٢٣٣ :ﻋﻠﻤﻴﺔ[
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ﺑﻮﻟﺪہٖ ﴾ أي ﺑﺴﺒﺒﻪ ﺑﺄن وﻻ ﴾ ﻳﻀﺎر ﴿ َ ْ ُ ْ ٌ
ﻣﻮﻟﻮد ﻟ ٗ ِ َ َ ِ ﺑﻮﻟﺪِ َﺎ ﴾ ﺑﺴﺒﺒﻪ ﺑﺄن ﺗﻜﺮه ﻋ إرﺿﺎﻋﻪ إذا اﻣﺘﻨﻌﺖ ﴿ َ َ ﴿ َﻻ ُ َ ٓ
ﻀﺎر َ ِ َ
واﻟﺪة ِ َ َ
ِث ﴾ أي وارث اﻷب) (١وﻫـﻮ اﻟـﻮار ِ ﻳﻜﻠﻒ ﻓﻮق ﻃﺎﻗﺘﻪ وإﺿﺎﻓﺔ اﻟﻮﻟﺪ إﱃ ﻛﻞ ﻣﻨﻬﻤـﺎ ﰲ اﳌﻮﺿـﻌﲔ ﻟﻼﺳـﺘﻌﻄﺎف ﴿ َ َ
وﻋﻠــ َﻲ ْ َ
ارادا ﴾ أي اﻟﻮاﻟـﺪان ذﻟـ َ ﴾ اﻟـﺬي ﻋـ اﻷب ﻟﻠﻮاﻟـﺪة ﻣـﻦ اﻟـﺮزق واﻟﻜـﺴﻮة ﴿ َ ِ ْ
ﻓـﺎن َ َ َ اﻟﺼﺒﻲ أي ﻋ وﻟﻴـﻪ ﰲ ﻣﺎﻟـﻪ ﴿ ِ ْ ُ
ﻣﺜـﻞ ٰ ِ
ﻣﻦ ﺍﳌﺸﻮﺭﺓ ١٢ .ﻙ
?
ﺸﺎور ﴾ ﺑﻴﻨﻬﻤﺎ ﻟﺘﻈﻬـﺮ ﻣـﺼﻠﺤﺔ اﻟـﺼﺒﻲ ﻓﻴـﻪ
ﻣﻨ ُ َﻤﺎ َو َ َ ُ ٍﺗﺮاض ﴾ اﺗﻔﺎق ﴿ ْ ﻓﺼﺎﻻ ﴾ ﻓﻄﺎﻣﺎ ﻟﻪ ﻗﺒﻞ اﳊﻮﻟﲔ ﺻﺎدرا ﴿ َ ْ
ﻋﻦ َ َ ٍ )(٣ )(٢
﴿ َِ ً
ﲨﻊ ﻣﺮﺿﻌﺔ ١٢ .ﻙ
ﺿﻌﻮا َ ْ َ َ ُ ْ
اوﻻدﻛﻢ ﴾ ﻣﺮاﺿﻊ ) (٤ﻏﲑ اﻟﻮاﻟﺪات ﴿ َ َ ان َ ْﺴ َ ْ ِ ُ ﺟﻨﺎح َﻋﻠ َْﻴ ِ َﻤﺎ ﴾ ﰲ ذﻟﻚ ﴿ َو ِ ْ
?
ﺟﻨﺎح
ﻓﻼ ُ َ َ اردﺗﻢ ﴾ ﺧﻄﺎب ﻟﻶﺑﺎء ﴿ َ ْ
ان َ َ ْ ْ ﴿ََ
ﻓﻼ ُ َ َ
ﺇﳕﺎ ﺃﻭﻟﻪ ﺑﺬﻟﻚ ﻷﻥ ﺗﺴﻠﻴﻢ ﻣﺎ ﺃﻭﰐ ﻻ ﻳﺘﺼﻮﺭ ١٢ .ﻛﻤﺎ
ﺘﻢ ﴾?أي أردﺗﻢ إﻳﺘﺎءه ﳍﻦ) (٦ﻣﻦ اﻷﺟﺮة ﴿ ِ ْ َ ْ ُ ْ ِ
ﺑﺎﻟﻤﻌﺮوف ﴾ ) (٧ﺑﺎﳉﻤﻴﻞ ﻛﻄﻴﺐ ﺳﻠﻤﺘﻢ ﴾) (٥إﻟﻴﻬﻦ ﴿ ۤ
ﻣﺎ َﺗ ْ ُ ْ َﻋﻠ ْ ُ ْ
َﻴﻜﻢ ﴾ ﻓﻴﻪ ﴿ ِ َ
اذا َ ْ ُ ْ
ﻳﺘﻮﻓﻮن ﴾ ﳝﻮﺗﻮن ﴿ ِ ْ ُ ْ
ﻣﻨﻜﻢ ﻳﻦ ُ َ َ ْ َ ﻌﻤﻠﻮن َ ِﺼ ْ ٌ ﴿ ﴾ ﴾۲۳۳ﻻ ﳜ ﻋﻠﻴﻪ ﺷﻲء ﻣﻨﻪِ َ ﴿ .
واﻟﺬ ْ َ اﷲ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ
واﻋﻠ َُﻤﻮا َان َ اﻟﻨﻔﺲ ﴿ َوا ُﻘﻮا َ
اﷲ َ ْ
وﻋ ْ ً ا ﴾ ﻣﻦ ﺼﻦ ﴾ أي ﻟﻴﺘـﺮﺑﺼﻦ)َ ِ ﴿ (٨ﺑﺎ ْ ُﻔ ِﺴ ِﻦ ﴾ ﺑﻌﺪﻫﻢ ﻋﻦ اﻟﻨﻜﺎح ﴿ َ ْار َ َ َ
ﻌﺔ َ ْ
اﺷ ُﺮ ٍ َ ازواﺟﺎ ﻳ َ َ ْ َ
وﻳﺬرون ﴾ ﻳﺘـﺮﻛﻮن ﴿ َ ْ َ ً َََ ُْ َ
ﻭﻫﻲ ﻭﳍﺬﺍ ﺃﻧﺚ ﺍﻟﻌﺸﺮ ﻭﺍﻷﻳﺎﻡ ﺩﺍﺧﻠﺔ ﻣﻌﻬﺎ ١٢ .ﻙ
اﻟﻠﻴﺎﱄ) (٩وﻫﺬا ﰲ ﻏﲑ اﳊﻮاﻣﻞ أﻣﺎ اﳊﻮاﻣﻞ ﻓﻌﺪﻦ أن ﻳﻀﻌﻦ ﲪﻠﻬﻦ ﺑﺂﻳﺔ اﻟﻄﻼق ،واﻷﻣﺔ ﻋ اﻟﻨﺼﻒ ﻣﻦ ذﻟﻚ ﺑﺎﻟﺴﻨﺔ
? ?
ﻋﺪﺎ ﺣﻴﻀﺘﺎﻥ ١٢ .ﻙ
ﻗﻮﻟﻪ] :ﺃﻱ ﻭﺍﺭﺙ ﺍﻷﺏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻔﺼﻴﻠﻪ ﺃـﻢ ﺍﺧﺘﻠﻔـﻮﺍ ﰲ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﻟﻔـﻆ ﺍﻟـﻮﺍﺭﺙ ﰲ )(١
0
0
ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﻓﻘﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻫﻮ ﻭﺍﺭﺙ ﺍﻷﺏ ﻭﻫﻮ ﺍﻟﺼﱯ ﻧﻔﺴﻪ ﻓﺈﻧﻪ ﻭﺍﺭﺙ ﺃﺑﻴﻪ ﺍﳌﺘﻮﰱ ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔـﺔ ﻫـﻮ ﻭﺍﺭﺙ
ﺍﻟﺼﱯ ﻣﻘﻴﺪﺍ ﺑﻘﻴﺪ ﻛﻮﻧﻪ ﺫﺍ ﺭِﺣﻢ ﻣﺤﺮﻡ ﻣﻦ ﺍﻟﺼﱯ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻗﺒﻞ ﺍﳊﻮﻟﲔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﺑﻠﺔ ﻓﺈﻥ ﺇﺭﺍﺩﺓ ﺍﻟﻔﺼﺎﻝ ﻗﺪ ﺫﻛﺮ ﰲ ﻣﻘﺎﺑﻠﺔ ﺇﲤﺎﻡ ﺍﻟﺮﺿﺎﻋﺔ ﺣﻮﻟﲔ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺻﺎﺩﺭﺍ[ ﺻﻔﺔ ﻟـ½ﻓﺼﺎﻻ¼") .ﺻﺎﻭﻱ"( )(٣
ﻗﻮﻟﻪ] :ﻣﺮﺍﺿﻊ[ ﻣﻔﻌﻮﻝ ﺃﻭﻝ ﻟـ½ﺗﺴﺘﺮﺿﻌﻮﺍ¼ ﻣﺆﺧﺮ ﻭ½ﺃﻭﻻﺩﻛﻢ¼ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻣﻘﺪﻡ ﻋﻠﻰ ﺣﺬﻑ ﺍﳉﺎﺭ ﺃﻱ ﺇﻥ ﺃﺭﺩﰎ ﺃﻥ ﺗﻄﻠﺒﻮﺍ )(٤
ﻣﺮﺍﺿﻊ ﻷﻭﻻﺩﻛﻢ؛ ﻷﻥﹼ ½ﺃﻓﻌﻞ¼ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻌﺪﻳﺎ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ ﻭﺯﻳﺪﺕ ﻓﻴﻪ ﺍﻟﺴﲔ ﻟﻠﻄﻠﺐ ﺃﻭ ﺍﻟﻨﺴﺒﺔ ﻳﺼﲑ ﻣﺘﻌﺪﻳﺎ ﺇﱃ
ﻣﻔﻌﻮﻟﲔ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺳﻠﻤﺘﻢ[ ﻟﻴﺲ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺸﺮﻁ ﻟﻠﺼﺤﺔ ﻭﺍﳉﻮﺍﺯ ﺑﻞ ﻫﻮ ﻧﺪﺏ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﻷﻟﻴﻖ ﻭﺍﻷﻭﱃ ﻓﺈﻥ ﺍﳌﺮﺍﺿﻊ ﺇﺫﺍ ﺃﻋﻄﲔ ﻣﺎ )(٥
ﻗﺪﺭ ﳍﻦ ﻧﺎﺟﺰﺍ ﻳﺪﺍ ﺑﻴﺪ ﻛﺎﻥ ﺫﻟﻚ ﺃﺩﺧﻞ ﰲ ﺇﺻﻼﺡ ﺷﺆﻭﻥ ﺍﻷﻃﻔﺎﻝ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﺭﺩﰎ ﺇﻳﺘﺎﺀﻩ ﳍﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﺃﻥ ﺗﺴﻠﻴﻢ ﻣﺎ ﺃﻭﰐ ﻻ ﻳﺘﺼﻮﺭ ﺇﺫ ﻫﻮ ﲢﺼﻴﻞ ﺍﳊﺎﺻﻞ ﺑـﺄﻥ ﺍﳌـﺮﺍﺩ ﺑـﻪ )(٦
ﳎﺎﺯ ﺑﻌﻼﻗﺔ ﺍﻟﺴﺒﺒﻴﺔ ﺇﺫ ﺍﻹﺭﺍﺩﺓ ﺳﺒﺐ ﻟﻠﻔﻌﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺎﳌﻌﺮﻭﻑ[ ﻣﺘﻌﻠﻖ ﺑـ½ﺳﻠﻤﺘﻢ¼ ﺃﻱ ﺑﺎﻟﻮﺟﻪ ﺍﳌﺘﻌﺎﺭﻑ ﺍﳌﺴﺘﺤﺴﻦ ﺷﺮﻋﺎ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٧
ﻗﻮﻟﻪ] :ﻟﻴﺘﺮﺑﺼﻦ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﺍﻷﻣﺮ ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﻫﺮﻫﺎ ﺍﳋﱪ ﻟﻪ") .ﺻﺎﻭﻱ"( )(٨
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻠﻴﺎﱄ[ ﺃﻱ ﻣﻊ ﺍﻟﻨﻬﺎﺭ ﻭﺧﺺ ﺍﻟﻠﻴﺎﱄ ﻟﺴﺒﻘﻬﺎ ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ .ﻭﻟﻌﻞ ﺍﳊﻜﻤﺔ ﰲ ﺗﻘﺪﻳﺮ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ ﺑﺄﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ )(٩
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ﻔـﺴ ِﻦ ﴾ ﻣـﻦ اﻟﺘـﺰﻳﻦ ﻓﻌﻠـﻦ َا ْ ُ ِ ﺟﻨﺎح َﻋﻠ ْ ُ ْ
َﻴﻜﻢ ﴾ أﻳﻬﺎ اﻷوﻟﻴـﺎء ﴿ ﻓ ِ ْ َ َ َ ْ َ ﻓﻼ ُ َ َ اﺟ َﻠ ُﻦ ﴾ اﻧﻘﻀﺖ ﻣﺪة ﺗﺮﺑﺼﻬﻦ ﴿ َ َ َﻐﻦ َ َ ﴿ َ َِ
ﻓﺎذا ﺑَﻠ ْ َ
)(١
ﻣﺘﻌﻠﻖ ﺑﻔﻌﻠﻦ ١٢ .ﻋﺒﺪ
ﺟﻨﺎح َﻋﻠ ْ ُْ
َﻴﻜﻢ ﻓ ِ ْ َ ﻌﻤﻠﻮن َﺧﺒ ِ ْ ٌ ﴿ ﴾﴾۲۳۴ﻋﺎﻟﻢ ﺑﺒﺎﻃﻨﻪ ﻛﻈﺎﻫﺮهَ َ ﴿ .
وﻻ ُ َ َ
?
واﻟﺘﻌﺮض ﻟﻠﺨﻄﺎب)ِ ْ ُ ْ َ ْ ِ ﴿ (٢
ﺑﺎﻟﻤﻌﺮوف ﴾ ﺷﺮﻋﺎ ﴿ َواﷲُ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ
ﻣﺘﻌﻠﻖ ﺑﺎﳋﻄﺒﺔ ١٢ .ﻙ
اﻟﻨﺴﺎء ﴾) (٤اﳌﺘﻮﰱ ﻋﻨﻬﻦ أزواﺟﻬﻦ ﰲ اﻟﻌﺪة) (٥ﻛﻘﻮل اﻹﻧﺴﺎن :ﻣﺜﻼ إﻧﻚ ﳉﻤﻴﻠﺔ
? ﺧﻄﺒﺔِ َ ٓ ِﻣﻦ ِ ْ َﺿﺘﻢ ﴾ ﻟﻮﺣﺘﻢ ﴿ ﺑ ِ ٖ ِ ْ
)(٣
َ ْ ُْ
ـﺴﻜﻢ ﴾ ﻣ ـﻦ ﻗــﺼﺪ ﻧﻜــﺎﺣﻬﻦ ﴿ َﻋﻠ ِـ َـﻢ اﷲُ َاﻧﻜُـ ْـﻢ ـﺘﻢ ﴾ أﺿــﻤﺮﺗﻢ ﴿ َا ْ ُﻔـ ِ ُ ْ ب راﻏــﺐ ﻓﻴــﻚ ﴿ َ ْاو َ ْ َ
ﻛﻨﻨْـ ُ ْ ور ّ ـﻚ ُ وﻣ ـﻦ ﳚــﺪ ﻣﺜﻠـ ِ
اﻻ ﴾ ـﺪو ُﻦ) ِ (٦ا ﴾ أي ﻧﻜﺎﺣـﺎ ﴿ ِ ۤ ﺳﺘﺬ ُ ُ ْوﻧ َ ُﻦ ﴾ ﺑﺎﳋﻄﺒﺔ وﻻ ﺗﺼﱪون ﻋﻨﻬﻦ ﻓﺄﺑﺎح ﻟﻜﻢ اﻟﺘﻌـﺮﻳﺾ ﴿ َو ٰﻜ ْ
ِـﻦ ﻻ ُ َﺗﻮاﻋ ِ ُ ْ ََْ
ﻋﻘﺪة اﻟﻨ َﺎحِ ﴾ أي ﻋ ﻋﻘﺪه وﻻ َ ْ ِ ُ ْ
ﻌﺰﻣﻮا ُ ْ َ َ ﻣﻌﺮوﻓﺎ ﴾ أي ﻣﺎ ﻋﺮف ﺷﺮﻋﺎ ﻣﻦ اﻟﺘﻌﺮﻳﺾ ﻓﻠﻜﻢ ذﻟﻚ ﴿ َ َ ﻗﻮﻻ ْ ُ ْ ً ان َ ُ ْ ُ ْ
ﻘﻮﻟﻮا َ ْ ً )(٧
ﻟﻜﻦ ﴿ َ ْ
اﺟ َﻠ ٗ ﴾ ﺑﺄن ﻳﻨﺘﻬﻲ ﴿ َواﻋْﻠ َُﻤﻮا َان اﷲَ َ ْﻌﻠ َُﻢ َﻣﺎ اَ ْ ُ ِ ُ ْ
ﻔﺴﻜﻢ ﴾ ﻣﻦ اﻟﻌﺰم ِﺘﺐ ﴾ أي اﳌﻜﺘﻮب ﻣﻦ اﻟﻌﺪة ﴿ َ َ ﴿ َﺣ َ ْ ُ َ
ﻳﺒﻠﻎ ا ْ ﻜ ٰ ُ
)(٩ )(٨
ﻉ ﺣﻠﻴﻢ ﴿ ﴾﴾۲۳۵ﺑﺘﺄﺧﲑ اﻟﻌﻘﻮﺑﺔ ﻋﻦ ﻏﻔﻮر﴾ ﳌﻦ ﳛﺬره ﴿ َ ِ ْ ٌ اﷲ َ ُ ْ ٌ ﻓﺎﺣﺬروہُ ﴾ أن ﻳﻌﺎﻗﺒﻜﻢ إذا ﻋﺰﻣﺘﻢ ﴿ َ ْ
واﻋﻠ َُﻤﻮا َان َ وﻏﲑه ﴿ َ ْ َ ُ ْ
ﺇﻥ ﺍﳉﻨﲔ ﺇﺫﺍ ﻛﺎﻥ ﺫﻛﺮﺍ ﻳﺘﺤﺮﻙ ﻏﺎﻟﺒﺎ ﻟﺜﻼﺛﺔ ﺃﺷﻬﺮ ﻭﺇﻥ ﻛﺎﻥ ﺃﻧﺜﻰ ﻳﺘﺤﺮﻙ ﻷﺭﺑﻌﺔ ﻓﺎﻋﺘﱪ ﺃﻗﺼﻰ ﺍﻷﺟﻠﲔ ﻭﺯِﻳﺪ ﻋﻠﻴﻪ ﺍﻟﻌﺸﺮ
ﺍﺳﺘﻈﻬﺎﺭﺍ ﺃﻱ ﺍﺳﺘﻌﺎﻧﺔ ﺑﺘﻠﻚ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ﺑﻔﺮﺍﻍ ﺍﻟﺮﺣﻢ ﺇﺫ ﺭﲟﺎ ﺗﻀﻌﻒ ﺍﳊﺮﻛﺔ ﰲ ﺍﳌﺒﺎﺩﻱ ﻓﻼ ﳛﺲ ﺎ") .ﺭﻭﺡ
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0
ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻳﻬﺎ ﺍﻷﻭﻟﻴﺎﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳋﻄﺎﺏ ﻟﻸﻭﻟﻴﺎﺀ ﻻ ﻟﻸﺯﻭﺍﺝ ﻻﻧﻘﻄﺎﻉ ﻭﻻﻳﺘﻬﻢ ﺑﺎﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﺍﻟﺘﻌﺮﺽ ﻟﻠﺨﻄﺎﺏ[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﺘﺰﻳﻦ ﻓﻼ ﳛﺮﻡ ﻛﻞ ﻣﻦ ﺍﻟﺘﺰﻳﻦ ﻭﺍﻟﺘﻌﺮﺽ ﻟﻠﺨﻄﺎﺏ ﺑﻌﺪ ﺍﻟﻌﺪﺓ") .ﺻﺎﻭﻱ"( )(٢
ﻗﻮﻟﻪ] :ﻓﻴﻤﺎ ﻋﺮﺿﺘﻢ[ ﺍﻟﺘﻌﺮﻳﺾ ﺇﻓﻬﺎﻡ ﺍﳌﻌﲎ ﺑﺎﻟﺸﻲﺀ ﺍﶈﺘﻤﻞ ﻟﻪ ﻭﻟﻐﲑﻩ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٣
ﻗﻮﻟﻪ] :ﺧﻄﺒﺔ ﺍﻟﻨﺴﺎﺀ[ ﺑﻜﺴﺮ ﺍﳋﺎﺀ ﺍﻟﺘﻤﺎﺱ ﺍﻟﻨﻜﺎﺡ") .ﺻﺎﻭﻱ"( )(٤
ﻗﻮﻟﻪ] :ﺍﳌﺘﻮﰱ ﻋﻨﻬﻦ ﺃﺯﻭﺍﺟﻬﻦ ﰲ ﺍﻟﻌﺪﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﰲ ½ﺍﻟﻨـﺴﺎﺀ¼ ﻟﻠﻌﻬـﺪ ﺑﻘﺮﻳﻨـﺔ ﺃـﺎ ﻫـﻲ ﺍﳌـﺬﻛﻮﺭﺓ ﻋﻘﻴـﺐ ﺁﻳـﺔ )(٥
﴿ﻭﺍﻟﱠﺬِﻳﻦ ﻳﺘﻮﻓﱠﻮ ﹶﻥ ﴾ ...ﺇﱁ ]ﺍﻟﺒﻘﺮﺓ] .[٢٣٤ :ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻟﻜﻦ ﻻ ﺗﻮﺍﻋﺪﻭﻫﻦ[ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﺴﺮ ﻷﻥ ﻣﺴﺒﺒﻪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻮﻃﻲ ﳑﺎ ﻳﺴﺮ ﺑﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٦
ﻗﻮﻟﻪ] :ﺇﻻ ﺃﻥ ...ﺇﱁ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻔﺮﻍ ﳑﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﻨﻬﻲ ﺃﻱ ﻻ ﺗﻮﺍﻋﺪﻭﻫﻦ ﻣﻮﺍﻋﺪﺓ ﻣﺎ ﺇﻻ ﻣﻮﺍﻋﺪﺓ ﻣﻌﺮﻭﻓﺔ ﻏﲑ ﻣﻨﻜﺮﺓ ﺷﺮﻋﺎ )(٧
ﻭﻫﻲ ﻣﺎ ﺗﻜﻮﻥ ﺑﻄﺮﻳﻖ ﺍﻟﺘﻌﺮﻳﺾ ﻭﺍﻟﺘﻠﻮﻳﺢ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﺍﳌﻜﺘﻮﺏ ﻣﻦ ﺍﻟﻌﺪﺓ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻭﻫﻮ ﺍﳌﻜﺘﻮﺏ ﻷﻥ ﺍﳌـﺮﺍﺩ ﻣﻨـﻪ ﺍﻟﻌـﺪﺓ ﻛﻤـﺎ ﺑﻴﻨـﻪ ﺍﻟـﺸﺎﺭﺡ )(٨
ﺑﻘﻮﻟﻪ½ :ﻣﻦ ﺍﻟﻌﺪﺓ¼ ﻭﻻ ﻳﺼﺢ ﲪﻞ ﺍﻟﻜﺘﺎﺏ ﲟﻌﻨﺎﻩ ﻋﻠﻰ ﺍﻟﻌﺪﺓ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻳﻨﺘﻬﻲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺑﻠﻮﻍ ﺍﻷﺟﻞ ﲟﻌﲎ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌﺪﺓ ﻻ ﲟﻌﲎ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻌﺪﺓ ﻷﻥ ﻗﺒﻞ ﺍﻧﻘﻀﺎﺀ ﺍﻟﻌـﺪﺓ ﻻ ﳚـﻮﺯ )(٩
ﺍﻟﻌﺰﻡ ﻋﻠﻰ ﻋﻘﺪﺓ ﺍﻟﻨﻜﺎﺡ] .ﻋﻠﻤﻴﺔ[
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ﳊﻤﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﻛﺬﺍ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ﻫﺎﺗﺎﻥ ﺍﻟﻘﺮﺍﺀﺗﺎﻥ.
ُ )(١
ﺗﻤﺴﻮ ُﻦ ﴾) (٢وﰲ ﻗﺮاءة ﲤﺎﺳﻮﻫﻦ) (٣أي ﲡﺎﻣﻌﻮﻫﻦ)ْ َ ﴿ (٤او ﴾ ﻟﻢ ﻃﻠﻘﺘﻢ َ ٓ َ
?
اﻟﻨﺴﺎء َﻣﺎ َ ْﻟﻢ َ َ ْ َﻴﻜﻢ ِ ْ
ان َ ْ ُ ُ
١٢ﲨﻞ
ﻣﺴﺘﺤﻘﻬﺎَ ﴿ .ﻻ ُ َ َ
ﺟﻨﺎح َﻋﻠ ْ ْ
)(٥
ﻀﺔ ﴾) (٦ﻣﻬﺮا وﻣﺎ ﻣﺼﺪرﻳﺔ ﻇﺮﻓﻴﺔ أي ﻻ ﺗﺒﻌﺔ ﻋﻠﻴﻜﻢ -ﰲ اﻟﻄﻼق زﻣﻦ ﻋﺪم اﳌﺴﻴﺲ واﻟﻔﺮض -ﺑﺈﺛﻢ ﴿َِْ ُ ْ
ﺿﻮا َﻟ ُﻦ َ ِ ْ َ ً
وﻋ َﻠـﻲ ْ ُ ْ
اﻟﻤﻘﺘ ِـﺮ ِ﴾ اﻟﻤﻮﺳﻊ ﴾ اﻟﻐﲏ ﻣﻨﻜﻢ ﴿ َ َ ُ
ﻗﺪر ٗہ َ َ وﻣﺘﻌﻮ ُﻦ ﴾ أﻋﻄﻮﻫﻦ) (٨ﻣﺎ ﻳﺘﻤﺘﻌﻦ ﺑﻪ ﴿ َﻋ َ ْ ُ ْ ِ ِ
وﻻ ﻣﻬ َﺮ ﻓﻄﻠﻘﻮﻫﻦ ﴿ َ ُ ْ
)(٧
ﺑﺎﻟﻤﻌﺮوف ﴾ ﺷﺮﻋﺎ ،ﺻﻔﺔ ﻣﺘﺎﻋﺎ ﴿ َﺣﻘﺎ ﴾ ﻣﺘﺎﻋﺎ ﴾ ﲤﺘﻴﻌﺎ)ِ ْ ُ ْ َ ْ ِ ﴿ (٩ ﻗﺪر ٗہ ﴾ ﻳﻔﻴﺪ أﻧﻪ ﻻ ﻧﻈﺮ إﱃ ﻗﺪر اﻟﺰوﺟﺔ ﴿ َ َ
اﻟﻀﻴّﻖ اﻟﺮزق ﴿ َ َ ُ
ان َ َ ْ
ﺗﻤﺴﻮ ُﻦ........ ﻗﺒﻞ َ ْ ﻃﻠﻘﺘﻤﻮ ُﻦ ِ ْ
ﻣﻦ َ ْ ِ اﻟﻤﺤﺴﻨ ِ ْ َ ﴿ ﴾ ﴾۲۳۶اﳌﻄﻴﻌﲔَ ﴿ .و ِ ْ
ان َ ْ ُ ُ ْ ﺻﻔﺔ ﺛﺎﻧﻴﺔ أو ﻣﺼﺪر ﻣﺆﻛﺪ ﴿ َﻋ َ ْ ُ ْ ِ
)(١٠
ﻗﻮﻟﻪ]:ﻻ ﺟﻨﺎﺡ ﻋﻠﻴﻜﻢ[ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳉﻨﺎﺡ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺟﻮﺏ ﺍﳌﻬﺮ ﺃﻱ ﻻ ﺗﺒﻌﺔ ﻣﻦ ﻣﻬﺮ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﲨﻞ"" ،ﺻﺎﻭﻱ"( )(١
ﻗﻮﻟﻪ] :ﻣﺎ ﱂ ﲤﺴﻮﻫﻦ[ ﻛﻠﻤﺔ ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ ﻇﺮﻓﻴﺔ ﻭﺍﻟﺰﻣﺎﻥ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﻣﺪﺓ ﻋﺪﻡ ﺍﳌﺴﻴﺲ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٢
ﻗﻮﻟـﻪ] :ﻭﰲ ﻗـﺮﺍﺀﺓ ﺗﻤﺎﺳـﻮﻫﻦ[ ﺃﺷـﺎﺭ ﺑـﻪ ﺇﱃ ﺍﻻﺧـﺘﻼﻑ ﰲ ﺍﻟﻘـﺮﺍﺀﺓ .ﻗـﺮﺃ ﺍﳉﻤﻬـﻮﺭ ½ﲤـﺴﻮﻫﻦ¼ ﻣـﻦ ﺍـﺮﺩ ﻭﻗـﺮﺃ ﺍﳊﻤـﺰﺓ )(٣
ﻭﺍﻟﻜﺴﺎﺋﻲ ½ﲤﺎﺳﻮﻫﻦ¼ ﻣﻦ ﺍﳌﻔﺎﻋﻠﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﲡﺎﻣﻌﻮﻫﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﳌﺲ ﻣﻄﻠﻖ ﺍﳌﺲ ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻴﺪ ﺑﻞ ﻫﻮ ﻣﻦ ﺍﻟﻜﻨﺎﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﱂ[ ﻳﺸﲑ ﺑﺘﻘﺪﻳﺮ ½ﱂ¼ ﺇﱃ ﺃﻧﻪ ﳎﺰﻭﻡ ﻟﻠﻌﻄﻒ ﻋﻠﻰ ½ﲤﺴﻮﻫﻦ¼] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺃﻭ ﺗﻔﺮﺿﻮﺍ ﳍﻦ ﻓﺮﻳﻀﺔ[ ﻛﻠﻤﺔ ½ﺃﻭ¼ ﲟﻌﲎ ½ﺇﻻ ﺃﻥﹾ¼ ﻛﻘﻮﻟﻚ ½ﻷَﻟﹾﺰﻣﻨﻚ ﺃﻭ ﺗﻌﻄﻴﲏ ﺣﻘﱢﻲ¼ ﺃﻱ ﺇﻻ ﺃﻥﹾ ﺗﻔﺮﺿﻮﺍ ﳍﻦ ﻋﻨﺪ )(٦
0
0
ﺍﻟﻌﻘﺪ ﻣﻬﺮﺍ ﻭﺍﳌﻌﲎ ﺃﻧﻪ ﻻ ﺗﺒﻌﺔ ﻋﻠﻰ ﺍﳌﻄﻠﻖ ﲟﻄﺎﻟﺒﺔ ﺍﳌﻬﺮ ﺃﺻﻼ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻄﻼﻕ ﻗﺒﻞ ﺍﳌﺴﻴﺲ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﺇﻻ ﰲ ﺗﺴﻤﻴﺔ
ﺍﳌﻬﺮ ﻓﺈﻥ ﻋﻠﻴﻪ ﺣﻴﻨﺌﺬ ﻧﺼﻒ ﺍﳌﺴﻤﻰ ﻭﰲ ﺣﺎﻝ ﻋﺪﻡ ﺗﺴﻤﻴﺘﻪ ﻋﻠﻴﻪ ﺍﳌﺘﻌﺔ ﻻ ﻧﺼﻒ ﻣﺜﻞ ﺍﳌﻬﺮ ﻭﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﺍﳌﺴﺎﺱ ﻓﻌﻠﻴﻪ
ﰲ ﺻﻮﺭﺓ ﺍﻟﺘﺴﻤﻴﺔ ﲤﺎﻡ ﺍﳌﺴﻤﻰ ﻭﰲ ﺻﻮﺭﺓ ﻋﺪﻣﻬﺎ ﲤﺎﻡ ﻣﻬﺮ ﺍﳌﺜﻞ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻓﻄﻠﻘﻮﻫﻦ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﻣﺘﻌﻮﻫﻦ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﳏﺬﻭﻑ ﻗﺪﺭﻩ ﺑﻘﻮﻟﻪ ½ﻓﻄﻠﻘﻮﻫﻦ¼") .ﺻﺎﻭﻱ"( ﻭﺍﳌﺘﻌﺔ ﺩﺭﻉ )(٧
ﻭﻣﻠﺤﻔﺔ ﻭﲬﺎﺭ") .ﻣﺪﺍﺭﻙ"" ،ﻫﺪﺍﻳﺔ"(
ﻗﻮﻟﻪ] :ﺃﻋﻄﻮﻫﻦ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻤﺘﻴﻊ ﻣﺘﻀﻤﻦ ﳌﻌﲎ ﺍﻹﻋﻄﺎﺀ ﻓﻠﺬﺍ ﺗﻌﺪﻯ ﺇﱃ ﺍﳌﻔﻌﻮﻟﲔ ﻓﻔﻲ ﻗﻮﻟﻪ½ :ﻣـﺎ ﻳﺘﻤـﺘﻌﻦ ﺑـﻪ¼ )(٨
ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﲤﺘﻴﻌﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﺳﻢ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﳌﺼﺪﺭ") .ﺻﺎﻭﻱ"( )(٩
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﶈﺴﻨﲔ[ ﺃﻱ ﺍﻟﺬﻳﻦ ﳛﺴﻨﻮﻥ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﺑﺎﳌﺴﺎﺭﻋﺔ ﺇﱃ ﺍﻻﻣﺘﺜﺎﻝ .ﺍﻋﻠﻢ ﺃﻥ ﻟﻠﻤﻄﻠﻘﺔ ﺃﺭﺑﻊ ﺣﺎﻻﺕ ﺍﻷﻭﱃ :ﺃﻥ )(١٠
ﺗﻜﻮﻥ ﻏﲑ ﳑﺴﻮﺳﺔ ﻭﱂ ﻳﺴﻢ ﳍﺎ ﻣﻬﺮ ﻭﺍﻟﺜﺎﻧﻴﺔ :ﺃﻥ ﺗﻜﻮﻥ ﳑﺴﻮﺳﺔ ﻭﲰﻲ ﳍﺎ ﻭﺍﻟﺜﺎﻟﺜﺔ ﺃﻥ ﺗﻜﻮﻥ ﳑﺴﻮﺳﺔ ﻭﱂ ﻳﺴﻢ ﳍﺎ
ﻭﺍﻟﺮﺍﺑﻌﺔ ﺃﻥ ﺗﻜﻮﻥ ﻏﲑ ﳑﺴﻮﺳﺔ ﻭﲰﻲ ﳍﺎ ﻭﺭﻓﻊ ﺍﳉﻨﺎﺡ ﲟﻌﲎ ﻧﻔﻲ ﺍﳌﻬﺮ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻻ ﰲ ﺍﻟﺒﻮﺍﻗﻲ ﻣﻦ ﺍﻟﺼﻮﺭ
ﺍﻟﺜﻼﺙ ﻓﺈﻥ ﻓﻴﻬﺎ ﻭﺟﻮﺏ ﺍﳌﻬﺮ ﻭﱂ ﳚﺐ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﻷﻭﱃ ﻣﻬﺮ ﻻ ﺑﻌﻀﺎ ﻭﻻ ﻛﻼ ﺃﻣﺎ ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﺒﻌﺾ ﻓﻸﻥ ﻣﻬﺮ ﺍﳌﺜﻞ
ﻻ ﻳﻨﺼﻒ ﻭﺃﻣﺎ ﻋﺪﻡ ﻭﺟﻮﺏ ﺍﻟﻜﻞ ﻓﻠﻜﻮﺎ ﻏﲑ ﻣﺪﺧﻮﻝ ﺎ ﻭﻟﻜﻦ ﳍﺎ ﺍﳌﺘﻌﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻭﻣﺘﻌﻮﻫﻦ]﴾ﺍﻟﺒﻘﺮﺓ [٢٣٦ :ﻓﺈﻧﻪ ﰲ
ﺣﻖ ﻣﻦ ﺟﺮﻯ ﺫﻛﺮﻫﻦ ﻭﻫﻲ ﺍﳌﻄﻠﻘﺎﺕ ﺍﻟﻐﲑ ﺍﳌﻤﺴﻮﺳﺔ ﺍﻟﱵ ﱂ ﻳﻔﺮﺽ ﳍﻦ ﻓﺮﻳﻀﺔ ﺇﺫ ﻟﻮ ﻓﺮﺿﺖ ﻟﻜﺎﻥ ﳍﻦ ﲤﺎﻡ ﺍﳌﻬﺮ ﻻ
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2
ﻌﻔﻮن ﴾ أي اﻟﺰوﺟـﺎت ﺿﺘﻢ ﴾ ﳚﺐ ﳍﻦ) (١وﻳﺮﺟﻊ ﻟﻜﻢ اﻟﻨﺼﻒ ﴿ ِ ۤ
اﻻ ﴾ ﻟﻜـﻦ ﴿ َا ْن ْ ُ ْ َ ﻓﻨﺼﻒ َﻣﺎ َ َ ْ ُ ْ ﺿﺘﻢ َﻟ ُﻦ َ ِ ْ َ ً
ﻀﺔ َ ِ ْ ُ وﻗﺪ َ َ ْ ُ ْ
ََ ْ
ﺍﳌﻄﻠﻘﺎﺕ ١٢ .ﻙ
ﻛﺎﻧﺖ ﳏﺠﻮرة ?
ﻋﻘﺪةُ اﻟﻨ َﺎحِ ﴾) (٢وﻫﻮ اﻟﺰوج ﻓﻴﺘـﺮك ﳍﺎ اﻟﻜﻞ ،وﻋﻦ اﺑﻦ ﻋﺒﺎس :اﻟﻮﱄ إذا اﻟﺬي ِ َ ِ ٖ
ﺑﻴﺪہ ُ ْ َ ﻌﻔﻮا ِ ْ ﻓﻴﺘـﺮﻛﻨﻪ ﴿ َ ْاو َ ْ ُ َ
ﻨﻜﻢ ﴾ أي أن ﻳﺘﻔﻀﻞ ﺑﻌﻀﻜﻢ ﻋ ﻔﻀﻞ ﺑَ ْ َ ُ ْ وﻻ َ ْ َ ُ
ﺗﻨﺴﻮا ْاﻟ َ ْ َ ﻌﻔﻮا ﴾ ﻣﺒﺘﺪأ ﺧﱪه ﴿ َا ْ َ ُب ِ ْ ٰ
ﻟﻠﺘﻘﻮيؕ َ َ ﻓﻼ ﺣﺮج ﰲ ذﻟﻚ ﴿ َو َ ْ
ان َ ْ ُ
)(٣
َﻮت ﴾) (٥اﳋﻤـﺲ) (٦ﺑﺄداﺋﻬـﺎ ﰲ أوﻗﺎـﺎ ﺣﻔﻈـﻮا َﻋﻠَــﻲ اﻟـﺼﻠ ٰ ِ ﺑﻌﺾ ﴿ ِان َ
اﷲ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ
ﻌﻤﻠﻮن َ ِﺼ ْ ٌ ﴿ ﴾ ﴾۲۳۷ﻓﻴﺠـﺎزﻳﻜﻢ ﺑـﻪْ ُ ِ ٰ ﴿ .
)(٧ )(٤
0
ﻗﻮﻟﻪ] :ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ[ ﺃﺗﻰ ﺬﻩ ﰲ ﺧﻼﻝ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ ﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺸﺘﻐﻞ ﻋﻦ )(٥
ﺣﻘﻮﻕ ﺳﻴﺪﻩ ﺑﺄﻣﺮ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻟﹶﺎ ﺗﻠﹾﻬِﻜﹸﻢ ﺃﹶﻣﻮﺍﻟﹸﻜﹸﻢ ﻭﻟﹶﺎ ﺃﹶ ﻭﻟﹶﺎﺩﻛﹸﻢ ﻋﻦ ﺫِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ﴾
]ﺍﳌﻨﺎﻓﻘﻮﻥ") .[٩ :ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺍﳋﻤﺲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﺇﻳﺮﺍﺩ ﺍﻟﺼﻠﻮﺍﺕ ﺑﺎﳉﻤﻊ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺑﺄﺩﺍﺋﻬﺎ ﰲ ﺃﻭﻗﺎﺎ[ ﺃﻱ ﻣﻊ ﺍﺳﺘﻜﻤﺎﻝ ﺷﺮﻭﻃﻬﺎ ﻭﻓﺮﺍﺋﻀﻬﺎ ﻭﻭﺍﺟﺒﺎﺎ ﻭﺳﻨﻨﻬﺎ ﻭﺁﺩﺍﺎ ﻭﺧﺺ ﺍﻟﺼﻼﺓ ﺑﺎﻟﺬﻛﺮ ﻷﺎ ﻋﻤﺎﺩ )(٧
ﺍﻟﺪﻳﻦ ﻭﻣﻌﻈﻢ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻣﻦ ﺃﻗﺎﻣﻬﺎ ﻓﻘﺪ ﺃﻗﺎﻡ ﺍﻟﺪﻳﻦ ﻭﻣﻦ ﻫﺪﻣﻬﺎ ﻓﻘﺪ ﻫﺪﻡ ﺍﻟﺪﻳﻦ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ[ ½ﻓﹸﻌﻠﻰ¼ ﻣﺆﻧﺚ ½ﺍﻷﻭﺳﻂ¼ ﲟﻌﲎ ﺍﻷﻓﻀﻞ ﻭﺍﻷﺧﻴﺮ ﻻ ﲟﻌﲎ ﺍﳌﺘﻮﺳﻂ ﺑﲔ ﺷﻴﺌﲔ ﻓﺈﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﻣﺰﻳﺪ )(٨
ﻣﺰﻳﺔ ﻭﻫﻮ ﻣﻦ ﻋﻄﻒ ﺍﳋﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ،ﻭﺍﻟﻨﻜﺘﺔ ﻣﺰﻳﺪ ﻓﻀﻠﻬﺎ ﻋﻠﻰ ﻏﲑﻫﺎ ﻛـﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻓﻬﻲ ﺃﻓﻀﻞ ﺍﻟﻠﻴﺎﱄ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻫﻲ ﺍﻟﻌﺼﺮ[ ﺃﻱ ﻷﻧﻪ ﻭﻗﺖ ﻧﺰﻭﻝ ﻣﻼﺋﻜﺔ ﺍﻟﻠﻴﻞ ﻭﺻﻌﻮﺩ ﻣﻼﺋﻜﺔ ﺍﻟﻨﻬﺎﺭ") .ﺻﺎﻭﻱ"( )(٩
ﻗﻮﻟﻪ] :ﺃﻭ ﺍﻟﺼﺒﺢ[ ﳌﺎ ﺫﻛﺮ ﻭﳌﺎ ﰲ ﺍﳊﺪﻳﺚ ½ﺑﻮﺭﻙ ﻷﻣﱵ ﰲ ﺑﻜﻮﺭﻫﺎ¼ ﻭﻷﺎ ﺗﺄﰐ ﺍﻟﻨﺎﺱ ﻭﻫﻢ ﻧﻴﺎﻡ ﻭﻗﻮﻟﻪ½ :ﺃﻭ ﺍﻟﻈﻬﺮ¼ ﻷﺎ )(١٠
ﺃﻭﻝ ﺻﻼﺓ ﻇﻬﺮﺕ ﰲ ﺍﻹﺳﻼﻡ ﻭﻗﻮﻟﻪ ½ﺃﻭ ﻏﲑﻫﺎ¼ ﻗﻴﻞ ﻫﻲ ﺍﳌﻐﺮﺏ ﻷﺎ ﻭﺗﺮ ﺻﻼﺓ ﺍﻟﻨﻬﺎﺭ ﻭﻗﻴﻞ ﺍﻟﻌﺸﺎﺀ ﻷﺎ ﺗﺄﰐ ﺍﻟﻨﺎﺱ ﻭﻫﻢ
ﻛﺴﺎﱃ ﻭﻗﻴﻞ ﻫﻲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﻴﻞ ﻫﻲ ﺻﻼﺓ ﺍﳉﻤﻌﺔ ﻭﻗﻴﻞ ﺍﳉﻨﺎﺯﺓ ﻭﻗﻴﻞ ﺻﻼﺓ ﺍﻟﻌﻴﺪ .ﻭﺣﻜﻤﺔ
ﺇﺧﻔﺎﺋﻬﺎ ﻟﻴﺤﺎﻓﻆ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺫﻟﻚ ﻛﻠﻪ ﻛﻤﺎ ﺃﺧﻔﻰ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﰲ ﺳﺎﺋﺮ ﺍﻟﻠﻴﺎﱄ ﻟﻴﻘﻮﻡ ﺍﻹﻧﺴﺎﻥ ﲨﻴﻊ ﺍﻟﻠﻴﺎﱄ .ﻭﺳﺎﻋﺔ ﺍﻹﺟﺎﺑﺔ ﰲ
ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﰲ ﺍﳋﻠﻖ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
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ﻗﻨﺘ ِ ْ َ ﴿ ﴾ ﴾۲۳۸ﻗﻴﻞ ﻣﻄﻴﻌﲔ ﻟﻘﻮﻟﻪ ﺻ أو اﻟﻈﻬﺮ أو ﻏﲑﻫﺎ أﻗﻮال وأﻓﺮدﻫﺎ ﺑﺎﻟﺬﻛﺮ ﻟﻔﻀﻠﻬﺎ ﴿ َ ُ ْ ُ ْ
وﻗﻮﻣﻮا ﴾ ﰲ اﻟﺼﻼة)ِ ٰ ﴿ (٣ )(٢ )(١
اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ½ ﻛﻞ ﻗﻨﻮت ﰲ اﻟﻘﺮآن ﻓﻬﻮ ﻃﺎﻋﺔ ¼ رواه أﲪﺪ وﻏﲑه ،وﻗﻴﻞ ﺳﺎﻛﺘﲔ ﳊﺪﻳﺚ زﻳﺪ ﺑﻦ أرﻗﻢ :ﻛﻨﺎ ﻧﺘﻜﻠﻢ
ْﺘﻢ ﴾ ﻣـﻦ ﻋـﺪو أو ﺳـﻴﻞ أو ﺳـﺒﻊ ﰲ اﻟﺼﻼة ﺣﱴ ﻧﺰﻟﺖ ﻓﺄ ُﻣﺮﻧﺎ ﺑﺎﻟﺴﻜﻮت وﻴﻨﺎ ﻋﻦ اﻟﻜﻼم رواه اﻟﺸﻴﺨﺎنْ ِ َ ﴿ .
ﻓﺎن ﺧِﻔ ُ ْ
)(٤
= ﻭﻗﻮﻣﻮﺍ ﷲ ﻗﺎﻧﺘﲔ ١٢ .ﻉ
)(٥
ﺟﺎﻻ﴾ ﲨـﻊ راﺟـﻞ أي ﻣـﺸﺎة ﺻـﻠﻮا ﴿ َ ْاو ُ ْ َ ً
رﻛﺒﺎﻧـﺎ ﴾ ﲨـﻊ راﻛـﺐ أي ﻛﻴـﻒ أﻣﻜـﻦ ﻣـﺴﺘﻘﺒﻠﻲ اﻟﻘﺒﻠـﺔ أو ﻏﲑﻫـﺎ وﻳـﻮﻣﺊ ﴿ َِ َ ً
= ﺃﻱ ﻓﺼﻠﻮﺍ ﺭﺍﺟﻼ ١٢ .ﻉ
َﻤﻮن ﴿ ﴾ ﴾۲۳۹ﻗﺒﻞ ﻋﻠﻤﻜﻢ ﻣﺎ َ ْﻟﻢ َ ُ ْ ُ ْ
ﺗﻜﻮﻧﻮا َ ْﻌﻠ ُ ْ َ ﻛﻤﺎ َ َ ُ ْ
اﷲ ﴾ أي ﺻﻠﻮا ﴿ َ َ
اﻣﻨﺘﻢ ﴾ ﻣﻦ اﳋﻮف ﴿ َﻓﺎذْ ُ ُ وا َ ﺑﺎﻟﺮﻛﻮع واﻟﺴﺠﻮد ﴿ َ ِ َ ۤ
ﻓﺎذا َ ِ ْ ُ ْ
)(٦
ﻳﺘﻮﻓﻮن ِ ْ ُ ْ
ﻣﻨﻜﻢ َ َ َ ُ ْ َ
وﻳﺬرون ﻳﻦ ُ َ َ ْ َ ﺗﻌﻠﻴﻤﻪ ﻣﻦ ﻓﺮاﺋﻀﻬﺎ وﺣﻘﻮﻗﻬﺎ واﻟﻜﺎف ﲟﻌﲎ ﻣﺜﻞ) (٧وﻣﺎ ﻣﻮﺻﻮﻟﺔ) (٨أو ﻣﺼﺪرﻳﺔ )ِ َ ﴿.(٩
واﻟﺬ ْ َ
)(١٠
ﻗﻮﻟﻪ] :ﺃﻗﻮﺍﻝ[ ﻓﻴﻪ ﺍﻷﻣﺮ ﺑﺎﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻔﺮﻭﺿﺎﺕ ﻭﺍﳊﺚﹼّ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﻭﺑﻴﺎﻥ ﻓـﻀﻠﻬﺎ ﻭﻫـﻲ ﺍﻟـﺼﺒﺢ ﺃﻭ )(١
ﺍﻟﻈﻬﺮ ﺃﻭ ﺍﻟﻌﺼﺮ ﺃﻭ ﺍﳌﻐﺮﺏ ﺃﻭ ﺍﻟﻌﺸﺎﺀ ﺃﻭ ﺍﳋﻤﺲ ﺃﻭ ﺍﳉﻤﻌﺔ ﺃﻭ ﺍﻟـﻮﺗﺮ ﺃﻭ ﺍﻟـﻀﺤﻰ ﺃﻭﺻـﻼﺓ ﻋﻴـﺪ ﺍﻟﻔﻄـﺮ ﺃﻭ ﻋﻴـﺪ ﺍﻷﺿـﺤﻰ ﺃﻭ
ﺻﻼﺓ ﺍﳉﻤﺎﻋﺔ ﺃﻭ ﺻﻼﺓ ﺍﳋﻮﻑ" ) .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺃﻓﺮﺩﻫﺎ ﺑﺎﻟﺬﻛﺮ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻧﻜﺘﺔ ﻋﻄﻔﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ ﻷﻥ ﻋﻄﻒ ﺍﳋﺎﺹ ﻋﻠﻰ ﺍﻟﻌﺎﻡ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻨﻜﺘﺔ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﰲ ﺍﻟﺼﻼﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﷲ¼ ﻣﺘﻌﻠﻖ ﺑـ ½ﻗﻮﻣﻮﺍ¼ ﻭﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﻗﻴﺎﻡ ﺍﻟﺼﻼﺓ ﻻ ﺃﻧﻪ ﻣﺘﻌﻠﻖ ﺑـ ½ﻗﺎﻧﺘﲔ¼ ﻭﺇﻻ ﻟﻘـﺎﻝ ﻗﻮﻣـﻮﺍ )(٣
0
0
ﰲ ﺍﻟﺼﻼﺓ ﷲ ﻗﺎﻧﺘﲔ ﻭﺇﳕﺎ ﱂ ﳚﻌﻞ ﻣﺘﻌﻠﻘﺎ ﺑﻪ ﻷﻥ ﺍﻷﺻﻞ ﺗﻘﺪﻡ ﺍﻟﻌﺎﻣﻞ ﻋﻠﻰ ﺍﳌﻌﻤﻮﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻦ ﻋﺪﻭ ﺃﻭ ﺳﻴﻞ ﺃﻭ ﺳﺒﻊ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﻮﻑ ﻫﺎﻫﻨﺎ ﻣﺎ ﻫﻮ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻣﻞ ﻻ ﺍﳋﺎﺹ ﻣﻦ ﺧـﻮﻑ )(٤
ﺍﻟﻌﺪﻭ ﻛﻤﺎ ﻫﻮ ﺍﳌﺸﻬﻮﺭ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻛﻴﻒ ﺃﻣﻜﻦ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺗﻔﻴﺴﺮ ﻣﻌﲎ ﺍﻵﻳﺔ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﺻﻠﻮﺍ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺬﻛﺮ ﻫﺎﻫﻨﺎ ﺍﻟﺼﻼﺓ ﺇﺫ ﺍﻟﻜﻼﻡ ﻓﻴﻬﺎ ﻭﺍﻟـﺬﻛﺮ ﺟـﺰﺀ ﻣﻨـﻬﺎ ﲝﻴـﺚ ﺗﻨﺘﻔـﻲ ﺑﺎﻧﺘﻔﺎﺋـﻪ )(٦
ﻓﻴﺘﺤﻘﻖ ﺍﻟﻌﻼﻣﺔ ﺍﳌﻌﺘﱪﺓ ﰲ ﺫﻛﺮ ﺍﳉﺰﺀ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻜﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺍﻟﻜﺎﻑ ﲟﻌﲎ ﻣﺜﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻜﺎﻑ ﰲ ﴿ﻛﹶﻤﺎ ﻋﻠﱠﻤﻜﹸﻢ﴾]ﺍﻟﺒﻘـﺮﺓ [٢٣٩ :ﲟﻌـﲎ ½ﻣﺜـﻞ¼ ﻻ ﺃﻧـﻪ ﺯﺍﺋـﺪ ﻭﺍﳌﻌـﲎ )(٧
ﻓﺼﻠﹼﻮﺍ ﺍﻟﺼﻼﺓ ﻛﺎﻟﺼﻼﺓ ﺍﻟﱵ ﻋﻠﻤﻜﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﺎ ﻣﻮﺻﻮﻟﺔ[ ﻭﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻓﺎﺫﻛﺮﻭﺍ ﺍﷲ ﺫﻛﺮﺍ ﻣﺜﻞ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ ﻋﻠﻤﻜﻤﻮﻩ ﻣﺎ ﱂ ﺗﻜﻮﻧﻮﺍ ﺗﻌﻠﻤﻮﻥ ﻭ½ﻣﺎ¼ )(٨
ﺍﻟﺜﺎﻧﻴﺔ ﺑﺪﻝ ﻣﻦ ½ﻣﺎ¼ ﺍﻷﻭﱃ ﺃﻭ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﶈﺬﻭﻑ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻭ ﻣﺼﺪﺭﻳﺔ[ ﺃﻱ ﺗﺴﺒﻚ ﲟﺼﺪﺭ ﻭﻇﺎﻫﺮﻩ ﺃﻥ ﺍﻟﻜﺎﻑ ﺃﻳﻀﺎ ﲟﻌﲎ ﻣﺜﻞ ﻭﻟﻜﻨﻪ ﺑﻌﻴﺪ ﻓﺎﻷﻇﻬﺮ ﺃﺎ ﻟﻠﺘﻌﻠﻴﻞ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻓﺎﺫﻛﺮﻭﺍ )(٩
ﺍﷲ ﻷﺟﻞ ﺗﻌﻠﻴﻤﻪ ﺇﻳﺎﻛﻢ ﻣﺎ ﱂ ﺗﻜﻮﻧﻮﺍ ﺗﻌﻠﻤﻮﻥ ﻭ½ﻣﺎ¼ ﻣﻌﻤﻮﻝ ﻟـ½ﺗﻌﻠﻴﻢ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﺍﻟﺬﻳﻦ ﻳﺘﻮﻓﻮﻥ ...ﺇﱁ[ ﻧﺰﻟﺖ ﺍﻵﻳﺔ ﰲ ﺭﺟﻞ ﻣﻦ ﺍﻟﻄﺎﺋﻒ ﻳﻘﺎﻝ ﻟﻪ ﺣﻜﻴﻢ ﺑﻦ ﺍﳊﺎﺭﺙ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻫﺎﺟﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ )(١٠
ﻭﻟﻪ ﺃﻭﻻﺩ ﻭﻣﻌﻪ ﺃﺑﻮﺍﻩ ﻭﺍﻣﺮﺃﺗﻪ ﻭﻣﺎﺕ ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﺄﻋﻄﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﺪﻳﻪ ﻭﺃﻭﻻﺩﻩ ﻣﻦ ﻣﲑﺍﺛﻪ ﻭﱂ ﻳﻌﻂ
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ﻻزواﺟ ِ ْﻢ ﴾ وﻳﻌﻄﻮﻫﻦ ﴿ َ ً
ﻣﺘﺎﻋﺎ ﴾) (٢ﻣﺎ ﻳﺘﻤﺘﻌﻦ ﺑﻪ) (٣ﻣﻦ وﺻﻴ ًﺔ ﴾ وﰲ ﻗﺮاءة ﺑﺎﻟﺮﻓﻊ أي ﻋﻠﻴﻬﻢ ﴿ َ ْ َ ِ
ازواﺟﺎ ﴾ ﻓﻠﻴﻮﺻﻮا)ِ ﴿ (١
َْ َ ً
ﺃﻱ ﺗﺮﺑﺺ ﺍﳊﻮﻝ ١٢ﻙ
اج ﴾ﺣﺎل أي ﻏﲑ ﳐﺮﺟـﺎت ﻣـﻦ اﻟﺤﻮل ﴾ﻣﻦ ﻣﻮﻢ اﻟﻮاﺟﺐ ﻋﻠﻴﻬﻦ ﺗﺮﺑﺼﻪ ﴿ َ ْ
ﻏﻴـ َﺮ ا ِ ْ َ ٍ اﻟﻨﻔﻘﺔ واﻟﻜﺴﻮة ﴿ ا ِ َ ﴾ ﲤﺎم ﴿ ْ َ ْ ِ
?
)(٦ )(٥
ﺍﻣﺮﺃﺗﻪ ﺷﻴﺌﺎ ﻭﺃﻣﺮﻫﻢ ﺃﻥ ﻳﻨﻔﻘﻮﺍ ﻋﻠﻴﻬﺎ ﻣﻦ ﺗﺮﻛﺔ ﺯﻭﺟﻬﺎ ﺣﻮﻻ ﻭﻛﺎﻥ ﻋﺪﺓ ﺍﻟﻮﻓﺎﺓ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻹﺳﻼﻡ ﺣﻮﻻ ﻭﻛﺎﻥ ﳛﺮﻡ ﻋﻠﻰ
ﺍﻟﻮﺍﺭﺙ ﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﺍﻟﺒﻴﺖ ﻗﺒﻞ ﲤﺎﻡ ﺍﳊﻮﻝ ﻭﻛﺎﻥ ﻧﻔﻘﺘﻬﺎ ﻭﺳﻜﻨﺎﻫﺎ ﻭﺍﺟﺒﺔ ﰲ ﻣﺎﻝ ﺯﻭﺟﻬﺎ ﻣﺎ ﱂ ﲣﺮﺝ ﻭﱂ ﻳﻜﻦ ﳍﺎ ﺍﳌﲑﺍﺙ
ﻓﺈﻥ ﺧﺮﺟﺖ ﻣﻦ ﺑﻴﺖ ﺯﻭﺟﻬﺎ ﺳﻘﻄﺖ ﻧﻔﻘﺘﻬﺎ ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﻮﺻﻰ ﺎ ﻓﻜﺎﻥ ﻛﺬﻟﻚ ﺣﱴ ﻧﺰﻟﺖ ﺁﻳﺔ ﺍﳌﲑﺍﺙ ﻓﻨﺴﺦ ﺍﷲ
ﻋﺰﻭﺟﻞ ﻧﻔﻘﺔ ﺍﳊﻮﻝ ﺑﺎﻟﺮﺑﻊ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻮﻟﺪ ﻭﻭﻟﺪ ﺍﻻﺑﻦ ﻭﺍﻟﺜﻤﻦ ﻋﻨﺪ ﻭﺟﻮﺩﳘﺎ ﻭﺳﻘﻄﺖ ﺍﻟﺴﻜﲎ ﺃﻳﻀﺎ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ ﻭﻧﺴﺦ ﻋﺪﺓ ﺍﳊﻮﻝ ﺑﺄﺭﺑﻌﺔ ﺃﺷﻬﺮ ﻭﻋﺸﺮ ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻣﺘﻘﺪﻣﺎ ﰲ ﺍﻟﺘﻼﻭﺓ ﻣﺘﺄﺧﺮ ﰲ ﺍﻟﱰﻭﻝ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
0
0
ﻗﻮﻟﻪ] :ﻓﻠﻴﻮﺻﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻭﺻﻴﺔ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻟﻔﻌﻞ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﻳﻌﻄﻮﻫﻦ ﻣﺘﺎﻋﺎ[ ½ﻭﻳﻌﻄﻮﻫﻦ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﺪﺧﻮﻝ ﻻﻡ ﺍﻷﻣﺮ ﺍﳌﻘﺪﺭ ،ﻭ½ﻣﺘﺎﻋﺎ¼ ﻣﻔﻌﻮﻝ ﶈﺬﻭﻑ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ )(٢
ﺑﻘﻮﻟﻪ ½ﻭﻳﻌﻄﻮﻫﻦ¼") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻣﺎ ﻳﺘﻤﺘﻌﻦ ﺑﻪ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻣﺘﺎﻋﺎ¼ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﻋﺮﰲ ﻻ ﲟﻌﲎ ﻣﺼﺪﺭﻱ ﻷﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ ﻋﻠﻰ ﺇﻋﺮﺍﺏ ﺍﻟـﺸﺎﺭﺡ )(٣
ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺍﳌﻮﺻﻰ ﺑﻪ ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﻜﺴﻮﺓ¼ ﺑﻴﺎﻥ ½ﻣﺎ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺄﻧﻔﺴﻬﻦ[ ﻳﺸﲑ ﺇﱃ ﺃﻦ ﳐﲑﺍﺕ ﺑﲔ ﺍﳌﻼﺯﻣﺔ ﻭﺃﺧﺬ ﺍﻟﻨﻔﻘﺔ ﻭﺑـﲔ ﺍﳋـﺮﻭﺝ ﻭﺗﺮﻛﻬـﺎ ﻭﻫـﻮ ﻗـﻮﻝ ﺍﻟـﺸﺎﻓﻌﻲ ﻭﻗـﺎﻝ ﺃﺑـﻮ )(٤
ﺣﻨﻴﻔﺔ ﲡﺐ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻜﻮﻥ ﰲ ﺍﳌﱰﻝ ﺍﻟﺬﻱ ﻫﻲ ﻓﻴﻪ ﻋﻨﺪ ﺍﳌﻮﺕ ﻭﺍﻟﻄﻼﻕِ ﻣﻦ ﻏﲑ ﲣﻴﲑ ﻭﻣﻌﲎ ﺍﻵﻳﺔ ﻓﺈﻥ ﺧﺮﺟﻦ ﺑﻌـﺪ ﺍﳊـﻮﻝ
ﻓﻼ ﺟﻨﺎﺡ ﻓﻴﻤﺎ ﻓﻌﻠﻦ ﰲ ﺃﻧﻔﺴﻬﻦ ﻣﻦ ﺍﻟﺘﺰﻳﻦ ﻭﺍﻟﺘﻌﺮﺽ ﻟﻠﺨﻄﺎﺏ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ[ ﻭﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ ﻻ ﺳﻜﲎ ﳍﺎ ،ﻗﺎﻝ ﰲ ﺍﻟﺒﺤﺮ ﺍﻟﺮﺍﺋﻖ :ﻻ ﲡﺐ ﺍﻟﻨﻔﻘﺔ ﳌﻌﺘﺪﺓ ﺍﳌﻮﺕ ﻭﻗﺎﻝ: )(٥
ﻭﴰﻞ ﺍﻟﺴﻜﲎ ﻭﺍﻟﻨﻔﻘﺔ ﻓﻼ ﺳﻜﲎ ﳍﺎ ﺃﻳﻀﺎ ﻛﺬﺍ ﰲ ﺍﳌﺒﺴﻮﻁ.
ﻗﻮﻟﻪ] :ﻭﻟﻠﻤﻄﻠﻘﺎﺕ[ ﺳﻮﺍﺀ ﻛﻦ ﻣﺪﺧﻮﻻ ﻦ ﺃﻡ ﻻ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﻣﺘﺎﻉ[ ﺃﻱ ﻣﻄﻠﻖ ﺍﳌﺘﻌﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻤﺴﺘﺤﺒﺔ ﻭﺍﻟﻮﺍﺟﺒﺔ ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﳌﻄﻠﻘﺔ ﻣﻔﻮﺿﺔ ﻏﲑﻣﺪﺧﻮﻝ ﺎ ﻭﺟﺒﺖ ﳍﺎ ﺍﳌﺘﻌﺔ ﻭﺇﻥ )(٧
ﻛﺎﻧﺖ ﻏﲑﻫﺎ ﻳﺴﺘﺤﺐ ﳍﺎ ﻓﻠﻔﻆ ﺍﻟﺘﻤﺘﻊ ﺍﳌﺪﻟﻮﻝ ﻋﻠﻴﻪ ﲟﺘﻌﻮﻫﻦ ﰲ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﳛﻤﻞ ﻋﻠﻰ ﺍﻟﻮﺍﺟﺐ ﻓﻼ ﻣﻨﺎﻓﺎﺓ ﺑﲔ ﺍﻵﻳﺘﲔ.
)"ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
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ﻣﻊ ﺗﻘﺪﻣﻪ ﺳﺎﺑﻘﺎ١٢ .ﻙ
اﻟﻤﺘﻘ ِ ْ َ ﴿ (٢)﴾ ﴾۲۴۱اﷲ ﺗﻌﺎﱃ ﻛﺮره?ﻟﻴﻌﻢ اﳌﻤﺴﻮﺳﺔ أﻳﻀﺎ إذ اﻵﻳﺔ اﻟﺴﺎﺑﻘﺔ ﰲ ﻏﲑﻫﺎَ ﴿ .ﻛﺬٰ ﻟ ِ َ ﴾ ﻛﻤـﺎ ﺑـﲔ اﳌﻘﺪر ﴿ َﻋ َ ْ ُ
)(١
اﻟﻢ َ َﺗﺮ ﴾ اﺳﺘﻔﻬﺎم ﺗﻌﺠﻴﺐ) (٤وﺗﺸﻮﻳﻖ) (٥إﱃ ﻌﻘﻠﻮن ﴿ ﴾﴾۲۴۲ﺗﺘﺪﺑﺮونْ َ َ ﴿ . َﻜﻢ ٰﻳﺘ ِ ٖ َ َ ُ ْ
ﻟﻌﻠﻜﻢ َ ْ ِ ُ ْ َ ﻟﻜﻢ ﻣﺎ ذﻛﺮ ﴿ ُ َﻳﺒ ُ اﷲُ ُ ْ
)(٣
ﻉ
ﺃﺧﺮﺝ ﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻢ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ١٢ .ﻙ
ون ﴿ ﴾ ﴾۲۴۳واﻟﻘﺼﺪ ﻣﻦ ذﻛﺮ اﻟﻨﺎس ﴾ وﻫﻢ اﻟﻜﻔﺎر ﴿ َﻻ َ ْﺸ ُ ُ ْ َ اﻟﻨﺎس ﴾ وﻣﻨﻪ إﺣﻴﺎء ﻫﺆﻻء ﴿ َو ٰﻜِﻦ َ ْﻛ َ َ ﻓﻀﻞ َﻋ َ اﷲ َ ُ ْ
ﻟﺬو َ ْ ٍ
)(١١
ِ ِ َ
ﻴﻞ اﷲِ ﴾ أي ﻹﻋﻼء دﻳﻨﻪ ﴿ َ ْ
واﻋﻠ َُﻤﻮا َان اﷲَ ﺧﱪ ﻫﺆﻻء ﺗﺸﺠﻴﻊ اﳌﺆﻣﻨﲔ ﻋ اﻟﻘﺘﺎل وﻟﺬا ﻋﻄﻒ ﻋﻠﻴﻪ ﴿ َو َ ِ ُ ْ
ﻗﺎﺗﻠﻮا ﻓ ِـ ْﻲ َﺳ ِ ْ ِ
)(١٢
ﻗﻮﻟﻪ] :ﻧﺼﺐ ﺑﻔﻌﻠﻪ ﺍﳌﻘﺪﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟﻪ ﻧﺼﺒﻪ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﳌﺘﻘﲔ[ ﺇﳕﺎ ﻗﺎﻝ ﻫﻨﺎ ﺫﻟﻚ ﻭﻗﺎﻝ ﻓﻴﻤﺎ ﺗﻘﺪﻡ ﴿ﻋﻠﹶﻰ ﺍﻟﹾﻤﺤﺴِﻨِﲔ]﴾ﺍﻟﺒﻘﺮﺓ [٢٣٦ :ﻷﻥ ﺑﻌﺾ ﺍﻷﻋﺮﺍﺏ ﺣﲔ ﻧﺰﻟﺖ )(٢
ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻃﻠﻖ ﺯﻭﺟﺘﻪ ﻭﱂ ﳝﺘﻌﻬﺎ ﻭﻗﺎﻝ ﺇﻥ ﺃﺭﺩﺕ ﺃﺣﺴﻨﺖ ﻭﺇﻥ ﺃﺭﺩﺕ ﱂ ﺃﺣﺴﻦ ﻓﱰﻟﺖ ﴿ﺣﻘﹼﺎﹰ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺘﻘِﲔ]﴾ﺍﻟﺒﻘﺮﺓ:
0
0
") .[١٧٠ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺑﻴﻦ ﻟﻜﻢ ﻣﺎ ﺫﻛﺮ[ ﻫﺬﺍ ﻭﻋﺪ ﻣﻦ ﺍﷲ ﺑﺒﻴﺎﻥ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﻟﺬﺍ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻟﻮ ﺿﺎﻉ ﻣﲎ )(٣
ﻋﻘﺎﻝ ﺑﻌﲑ ﻟﻮﺟﺪﺗﻪ ﰲ ﺍﻟﻘﺮﺁﻥ") .ﺻﺎﻭﻱ" ﺑﺘﺼﺮﻑ(
ﻗﻮﻟﻪ] :ﺍﺳﺘﻔﻬﺎﻡ ﺗﻌﺠﻴﺐ[ ﺃﻱ ﺇﻳﻘﺎﻉ ﰲ ﺍﻟﻌﺠﺐ") .ﺻﺎﻭﻱ"( )(٤
ﻗﻮﻟﻪ] :ﻭﺗﺸﻮﻳﻖ[ ﺃﻱ ﺇﻳﻘﺎﻋﻪ ﰲ ﺍﻟﺸﻮﻕ ﻷﻧﻪ ﻣﺎ ﺳﻴﻖ ﺑﻌﺪ ﺍﻟﻄﻠﺐ ﺃﻟﺬﱡ ﳑﺎ ﺳﻴﻖ ﺑﻼ ﺗﻌﺐ ،ﻭﻋﻄﻒ ﺍﻟﺘﺸﻮﻳﻖ ﻋﻠﻰ ﺍﻟﺘﻌﺠﻴﺐ ﻣﻦ )(٥
ﻋﻄﻒ ﺍﳌﺴﺒﺐ ﻋﻠﻰ ﺍﻟﺴﺒﺐ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﱂ ﻳﻨﺘﻪ ﻋﻠﻤﻚ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺮﺅﻳﺔ ﻋﻠﻤﻴﺔ ﻭﺿﻤﻦ ﺍﻟﻔﻌﻞ ﻣﻌﲎ ﺍﻻﻧﺘﻬﺎﺀ ﻟﻴﺼﺢ ﺗﻌﺪﻳﺘﻪ ﺑـ ½ﺇﱃ¼] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﺭﺑﻌﺔ ﺃﻭ ﲦﺎﻧﻴﺔ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳋﻼﻑ ﰲ ﻋﺪﺩ ﺃﻟﻮﻓﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻓﻘﺎﻝ ﳍﻢ ﺍﷲ[ ﻋﻠﻰ ﻟﺴﺎﻥ ﻣﻠﻚ ﻭﺇﳕﺎ ﺃﺳﻨﺪ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﲣﻮﻳﻔﺎ ﻭﻮﻳﻼ ﻷﻥ ﻗﻮﻝ ﺍﻟﻘﺎﺩﺭ ﺍﻟﻘﻬﺎﺭ ﻭﺍﳌﻠﻚ ﺍﳉﺒﺎﺭ ﻟﻪ ﺷﺄﻥ. )(٨
)"ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻓﻤﺎﺗﻮﺍ[ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻟﻌﻄﻒ ﻗﻮﻟﻪ ﴿ﺛﹸﻢ ﺃﹶﺣﻴﺎ ﻫﻢ]﴾ﺍﻟﺒﻘﺮﺓ [٢٤٣ :ﻋﻠﻴﻪ") .ﺻﺎﻭﻱ"(٠ )(٩
ﻗﻮﻟﻪ] :ﺑﺪﻋﺎﺀ ﻧﺒﻴﻬﻢ[ ﻓﻘﺎﻝ ﳍﻢ ﻗﻮﻣﻮﺍ ﺑﺄﻣﺮ ﺍﷲ ﻓﻘﺎﻣﻮﺍ ﻗﺎﺋﻠﲔ ﺳﺒﺤﺎﻧﻚ ﺃﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ") .ﲨﻞ"( )(١٠
ﻗﻮﻟﻪ] :ﻭﻫﻢ ﺍﻟﻜﻔﺎﺭ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ] .ﻋﻠﻤﻴﺔ[ )(١١
ﻗﻮﻟﻪ] :ﺗﺸﺠﻴﻊ ﺍﳌﺆﻣﻨﲔ[ ﺃﻱ ﺣﺜﻬﻢ ﻭﲢﻀﻴﻀﻬﻢ ﻋﻠﻰ ﺍﻟﺸﺠﺎﻋﺔ") .ﲨﻞ"( )(١٢
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ُ ْ ِ ُض َ
اﷲ ﴾) (٢ﺑﺈﻧﻔـﺎق ﻣﺎﻟـﻪ ﰲ ﺳـﺒﻴﻞ اﷲ اﻟﺬي ﻋﻠﻴﻢ ﴿ ﴾ ﴾۲۴۴ﺑﺄﺣﻮاﻟﻜﻢ ﻓﻤﺠﺎزﻳﻜﻢ ْ َ ﴿.
ﻣﻦ َذا ِ ْ ﺳﻤﻴﻊ ﴾ ﻷﻗﻮاﻟﻜﻢ ﴿ َ ِ ْ ٌ
َ ِْ ٌ
)(١
اﺿﻌﺎﻓﺎ َﻛﺜ ِ ْ َ ًة ﴾
ﻓﻴﻀﻌ َِﻔ ٗ ﴾ وﰲ ﻗﺮاءة ﻓﻴﻀﻌﻔﻪ ﺑﺎﻟﺘﺸﺪﻳﺪ ﴿ َﻟ َ ْ َ ً
ﺣﺴﻨﺎ ﴾ ﺑﺄن ﻳﻨﻔﻘﻪ ﷲ ﻋﺰ و ﺟﻞ ﻋﻦ ﻃﻴﺐ ﻗﻠﺐ ﴿ َ ُ ٰ
﴿ َ ْ ًﺿﺎ َ َ ً
ﻭﻫﺬﻩ ﺍﻟﻜﺜﺮﺓ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ١٢ .ﺝ
ﻘﺒﺾ ﴾ ﳝﺴﻚ) (٥اﻟﺮزق ﻋﻤﻦ ﻳﺸﺎء اﺑﺘﻼء)َ ﴿ (٦و َ ْﻳﺒُﺴ ُﻂ﴾ ﻳﻮﺳﻌﻪ ﻣﻦ ﻋﺸﺮ) (٣إﱃ أﻛﺜﺮ ﻣﻦ ﺳﺒﻌﻤﺎﺋﺔ ﻛﻤﺎ ﺳﻴﺄﰐ)َ ﴿ (٤واﷲُ َ ْ ِ ُ
?
اﻟﻤﻼِ ﴾ اﳉﻤﺎﻋﺔ ﴿ ِﻣﻦ ﺗﺮﺟﻌﻮن ﴿ ﴾ ﴾۲۴۵ﰲ اﻵﺧﺮة ﺑﺎﻟﺒﻌﺚ ﻓﻴﺠﺎزﻳﻜﻢ ﺑﺄﻋﻤﺎﻟﻜﻢ ْ َ َ ﴿.
اﻟﻢ َ َﺗﺮ ا ِ َ ْ َ َ ﳌﻦ ﻳﺸﺎء اﻣﺘﺤﺎﻧﺎ ﴿ َو ِ َ ْ
اﻟﻴ ِ ُ ْ َ ُ ْ َ
)(٧
ﻗﻮﻟﻪ] :ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ[ ½ﻣﻦ¼ ﺍﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﺤﺮﻳﺾ ﻋﻠﻰ ﺍﻟﺘﺼﺪﻕ ﻣﺒﺘﺪﺃ ½ﺫﺍ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﻘﺮﺽ ﺧﱪ ﺍﳌﺒﺘﺪﺃ ﺃﻱ ﻣﻦ ﻫﺬﺍ½ ،ﺍﻟﺬﻱ¼ )(١
ﺻﻔﺔ ½ﺫﺍ¼ ﺃﻭ ﺑﺪﻝ ﻣﻨﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
ﻗﻮﻟﻪ] :ﻳﻘﺮﺽ ﺍﷲ[ ﺃﻱ ﻳﺴﻠﻔﻪ ﻭﻫﺬﺍ ﻣﻦ ﺗﱰﻻﺕ ﺍﳌﻮﱃ ﻟﻌﺒﺎﺩﻩ ﺣﻴﺚ ﺧﺎﻃﺒﻬﻢ ﳐﺎﻃﺒﺔ ﺍﶈﺘﺎﺝ ﺍﳌﻀﻄﺮ ﻣﻊ ﺃﻧﻪ ﻏﲏ ﻋﻨﻬﻢ )(٢
ﺭﲪﺔ ﻢ ﻋﻠﻰ ﺣﺪ ﴿ﻛﹶﺘﺐ ﺭﺑﻜﹸﻢ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﺍﻟﺮﺣﻤﺔﹶ﴾]ﺍﻷﻧﻌﺎﻡ .[٥٤ :ﻭﲰﺎﻩ ﻫﻨﺎ ﻗﺮﺿﺎ ﻭﰲ ﺁﻳﺔ ﺑﺮﺍﺀﺓ ﺑﻴﻌﺎ ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻻ
ﺑﻴﻊ ﻭﻻ ﻗﺮﺽ ﻷﻥ ﺍﳌﻠﻚ ﻛﻠﻪ ﻟﻪ ﻭﺣﻴﻨﺌﺬ ﻓﻠﻴﺴﺖ ﻣﻀﺎﻋﻔﺘﻪ ﻋﻠﻰ ﺫﻟﻚ ﺭﺑﺎ ﻷﻧﻪ ﻻﲡﺮﻱ ﺃﺣﻜﺎﻡ ﺍﻟﺮﺑﺎ ﺑﲔ ﺍﻟﺴﻴﺪ ﻭﻋﺒﺪﻩ
ﺍﳊﺎﺩﺛﲔ ﳌﻠﻜﻪ ﻟﻪ ﺻﻮﺭﺓ ﻓﺄﻭﱃ ﺑﲔ ﺍﻟﺴﻴﺪ ﺍﳌﺎﻟﻚ ﺍﻟﻘﺪﱘ ﻭﻋﺒﺪﻩ ﺍﻟﺬﻟﻴﻞ ﺍﻟﻀﻌﻴﻒ ﺍﻟﺬﻱ ﻻ ﳝﻠﻚ ﺷﻴﺌﺎ ﺃﺻﻼ ﻓﻤﻦ ﺇﺣﺴﺎﻧﻪ ﻋﻠﻴﻪ
ﺧﻠﻖ ﻭﻧﺴﺐ ﺇﻟﻴﻪ").ﺻﺎﻭﻱ"(
0
0
ﻗﻮﻟﻪ] :ﻣﻦ ﻋﺸﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻛﺜﺮﺓ ﺍﻷﺿﻌﺎﻑ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺳﻴﺄﰐ[ ﺃﻱ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺜﹶﻞﹸ ﺍﻟﱠﺬِﻳﻦ ﻳﻨﻔِﻘﹸﻮﻥﹶ ﺃﹶﻣﻮﺍﻟﹶﻬﻢ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻛﹶﻤﺜﹶﻞِ ﺣﺒﺔٍ﴾ ﺍﻵﻳﺔ ]ﺍﻟﺒﻘﺮﺓ [٢٦١ :ﻭﻛﺜﺮﺓ )(٤
ﺍﳌﻀﺎﻋﻔﺔ ﻋﻠﻰ ﺣﺴﺐ ﺍﻹﺧﻼﺹ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ½ﺍﷲ ﺍﷲ ﰲ ﺃﺻﺤﺎﰊ ﻻ ﺗﺘﺨﺬﻭﻫﻢ ﻏﺮﺿﺎ ﻣﻦ ﺑﻌﺪﻱ¼½ ،ﻓﻮﺍﻟﺬﻱ
ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺃﻧﻔﻖ ﺃﺣﺪﻛﻢ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ ﻣﺎ ﺑﻠﻎ ﻣﺪ ﺃﺣﺪﻫﻢ ﻭﻻ ﻧﺼﻴﻔﻪ¼") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﳝﺴﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻘﺒﺾ ﺍﻹﻣﺴﺎﻙ ﻭﺍﳌﻨﻊ ﻻ ﻣﺎ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻣﻨﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﺑﺘﻼﺀً[ ﺃﻱ ﺍﺧﺘﺒﺎﺭﺍ ﻫﻞ ﻳﺼﱪﻭﻥ ﻭﻻ ﻳﺸﻜﻮﻥ ﺃﻡ ﻻ") .ﺻﺎﻭﻱ"( )(٦
ﻗﻮﻟﻪ] :ﺍﻣﺘﺤﺎﻧﺎ[ ﺃﻱ ﻫﻞ ﻳﺸﻜﺮﻭﻥ ﺃﻡ ﻻ )"ﺻﺎﻭﻱ"( )(٧
ﻗﻮﻟﻪ] :ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ[ ½ﻣﻦ¼ ﺗﺒﻌﻴﻀﻴﺔ ﻭﺣﺎﺻﻞ ﻣﺒﺪﺃ ﺗﻠﻚ ﺍﻟﻘﺼﺔ ﺃﻧﻪ ﻋﻨﺪ ﻭﻓﺎﺓ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺧﻠﻒ ﺍﷲ ﻋﻠﻰ ﺑﲏ )(٨
ﺇﺳﺮﺍﺋﻴﻞ ﻳﻮﺷﻊ ﺑﻦ ﻧﻮﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻡ ﺑﺎﳋﻼﻓﺔ ﺣﻖ ﻗﻴﺎﻡ ﰒ ﳌﺎ ﻣﺎﺕ ﲣﻠﻒ ﻋﻠﻴﻬﻢ ﻛﺎﻟﺐ ﰒ ﺣﺰﻗﻴﻞ ﰒ ﺍﻟﻴﺎﺱ ﰒ ﺍﻟﻴﺴﻊ
ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻘﺎﻣﻮﺍ ﲨﻴﻌﺎ ﺑﺎﳋﻼﻓﺔ ﻛﻤﻦ ﻗﺒﻠﻬﻢ ﰒ ﻇﻬﺮﺕ ﳍﻢ ﺍﻟﻌﻤﺎﻟﻘﺔ ﻭﻛﺎﻧﻮﺍ ﰲ ﺑﻠﺪﺓ ﻗﺮﻳﺒﺔ ﻣﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ
ﻳﻘﺎﻝ ﳍﺎ ﻓﻠﺴﻄﲔ ﻭﻫﻢ ﻣﻦ ﺃﻭﻻﺩ ﻋﻤﻠﻴﻖ ﺑﻦ ﻋﺎﺩ ﻓﻐﻠﺒﻮﺍ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺑﻼﺩﻫﻢ ﻭﺃﺳﺮﻭﺍ ﻣﻦ ﺃﺑﻨﺎﺀ ﻣﻠﻮﻛﻬﻢ ﺃﺭﺑﻊ ﻣﺌﺔ ﻭﺯﻳﺎﺩﺓ
ﻭﺿﺮﺑﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳉﺰﻳﺔ ﻭﱂ ﻳﻜﻦ ﻓﻴﻬﻢ ﺇﺫ ﺫﺍﻙ ﻧﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻻ ﺫﺭﻳﺔ ﻧﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻻ ﺍﻣﺮﺃﺓ ﺣﺒﻠﻰ ﻣﻦ ﺫﺭﻳﺔ ﻻﻭﻱ ﻣﻦ
ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻮﻟﺪﺕ ﻏﻼﻣﺎ ﻓﺴﻤﺘﻪ ﴰﻮﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻠﻤﺎ ﻛﱪ ﻧﺒﺄﻩ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺃﺭﺳﻠﻪ ﺇﻟﻴﻬﻢ ﰒ ﺇﻢ ﻃﻠﺒﻮﺍ ﻣﻨﻪ
ﻣﻠﻜﺎ ﻳﻘﻴﻢ ﺃﻣﺮﻫﻢ ﻭﻳﺮﺷﺪﻫﻢ ﳌﺎ ﻓﻴﻪ ﺻﻼﺣﻬﻢ ﻓﺄﻗﺎﻡ ﳍﻢ ﻃﺎﻟﻮﺕ ﺇﱃ ﺁﺧﺮ ﻣﺎ ﻗﺺ ﺍﷲ ﺗﻌﺎﱃ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
139
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Madinah Gift Centre
2
ﻴﻞ اﷲ ِ﴾ ﺗﻨﺘﻈﻢ ﺑﻪ ﻛﻠﻤﺘﻨﺎ وﻧﺮﺟﻊ إﻟﻴﻪ ﻘﺎﺗﻞ ﴾ ﻣﻌﻪ ﴿ ِ ْ َﺳ ِ ْ ِ ﻗﺎﻟﻮا ِ َﻟﻨ ِ ٍ ّ ﻟ ُ ُﻢ ﴾ ﻫﻮ ﺷـﻤﻮﻳﻞ) ﴿ (١ا ْ َ ْ
ﻌﺚ﴾ أﻗﻢ ﴿ َ َﻟﻨﺎ َﻣﻠ ِ ًﺎ َ ِ ْ ﴿ ا ِذْ َ ُ ْ
ﻓﺼﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺧﱪﻩ ﺑﺎﻟﺸﺮﻁ ١٢ .ﻙ
اﻟﻘﺘﺎل َا ﻻ ُ َ ِ ُ ْ ﻛﺘﺐ َﻋﻠ ْ ُ ُ
ان ُ ِ َ
ﺘﻢ ﴾ ﺑﺎﻟﻔﺘﺢ واﻟﻜﺴﺮ ﴿ ِ ْ ﻗﺎل ﴾ اﻟﻨﺒﻲ ﳍﻢ ﴿ َ ْﻞ َ َ
?
ﻘـﺎﺗﻠﻮا﴾ ﺧـﱪ ﻋـ ،واﻻﺳـﺘﻔﻬﺎم َﻴﻜﻢ ْ ِ َ ُ ﻋﺴ ْ ُ ْ ﴿َ َ
)(٢
ــﻴﻼ ﻣـــﻨْ ُ ْﻢ ﴾ وﻫــﻢ اﻟــﺬﻳﻦ ﻋــﱪوا اﻟﻨﻬــﺮ ﻣــﻊ ﻃــﺎﻟﻮت ﻛﻤــﺎ ﺳــﻴﺄﰐ ﴿ َواﷲُ َﻋﻠ ِـ ْ
ــﻴﻢ ﺑ ِـ ِ
ــﺎﻟﻈﻠﻤِ ْ َ ﴿﴾ ﴾۲۴۶ وﺟﺒﻨــﻮا)ِ ﴿ (٨اﻻ َﻗﻠ ِـ ْ ً
ﻭﻫﻮ ﴰﻮﻳﻞ١٢ .
ﻃـﺎﻟﻮت ُ
َﻜـﻢ َ ُ ْ َ
ﻌـﺚ ْ ﻗـﺪ َ َ َ
اﷲ َ ْ ﻓﻤﺠﺎزﻳﻬﻢ وﺳﺄل اﻟﻨﺒﻲ رﺑﻪ إرﺳﺎل ﻣﻠﻚ ﻓﺄﺟﺎﺑﻪ إﱃ إرﺳﺎل ﻃﺎﻟﻮتَ َ َ ﴿ .
وﻗﺎل َﻟ ُ ْـﻢ ﻧ َ ِـﻴ ُ ْﻢ ِان َ
? )(٩
ﻗﻮﻟﻪ] :ﻫﻮ ﴰﻮﻳﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﻋﻠﻴﻪ ﺍﻷﻛﺜﺮﻭﻥ ﻭﻗﻴﻞ ﻫﻮ ﻳﻮﺷﻊ ﻧﻈﺮﺍ ﺇﱃ ﻇـﺎﻫﺮ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ½ :ﻣـﻦ ﺑﻌـﺪ )(١
ﻣﻮﺳﻰ¼ ﺑﻨﺎﺀ ﻋﻠﻰ ﺗﺒﺎﺩﺭ ﺍﻟﻮﺻﺎﻝ ﻭﻻ ﳜﻔﻰ ﺿﻌﻔﻪ ﺇﺫ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺮﻭﻥ ﻛـﺜﲑﺓ ﻭﺍﻻﺗـﺼﺎﻝ ﻏـﲑ ﻻﺯﻡ ﻭﻗﻴـﻞ
ﻫﻮ ﴰﻌﻮﻥ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺇﻥ ﻛﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘﺘﺎﻝ[ ﲨﻠﺔ ﻣﻌﺘﺮﺿﺔ ﺑﲔ ﺍﺳﻢ ½ﻋﺴﻰ¼ ﻭﺧﱪﻫﺎ ﻭﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﻓﻼ ﺗﻘﺎﺗﻠﻮﺍ") .ﺻﺎﻭﻱ"( )(٢
0
0
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻟﻨﺎ[ ½ﻣﺎ¼ ﻣﺒﺘﺪﺃ ﻭﺧﱪﻫﺎ ½ﻟﻨﺎ¼ ﺃﻱ ﺃﻱ ﺷﻲﺀ ﺛﺒﺖ ﻟﻨﺎ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻌﺪﻡ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﻭﺟﻮﺩ ﻣﻘﺘﻀﻴﻪ ﻭﺩﺧﻠﺖ ﺍﻟﻮﺍﻭ ﻟﺘﺪﻝ )(٣
ﻋﻠﻰ ﺭﺑﻂ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﲟﺎ ﻗﺒﻠﻪ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺑﺴﺒﻴﻬﻢ ﻭﻗﺘﻠﻬﻢ[ ﻣﻀﺎﻓﺎﻥ ﻟﻠﻤﻔﻌﻮﻝ ﻭﺍﻟﻔﺎﻋﻞ ،ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ½ :ﻓﻌﻞ ﻢ ﺫﻟﻚ ﻗﻮﻡ ﺟﺎﻟﻮﺕ¼ ﻭﻫﻮ ﻣﻠﻜﻬﻢ ﻭﻛﺎﻥ ﺟﺒﺎﺭﺍ )(٤
ﻣﻦ ﺃﻭﻻﺩ ﻋﻤﻠﻴﻖ ﺑﻦ ﻋﺎﺩ ﻇﻬﺮﻭﺍ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺃﺧﺬﻭﺍ ﺩﻳﺎﺭﻫﻢ ﻭﺳﺒﻮﺍ ﺃﻭﻻﺩﻫﻢ ﻭﺃﺳﺮﻭﺍ ﻣﻦ ﺃﺑﻨﺎﺀ ﻣﻠﻮﻛﻬﻢ ﺃﺭﺑﻊ ﻣﺌﺔ ﻭﺃﺭﺑﻌﲔ
ﻧﻔﺴﺎ ﻭﺿﺮﺑﻮﺍ ﻋﻠﻴﻬﻢ ﺍﳉﺰﻳﺔ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﻣﺎﻧﻊ ﻟﻨﺎ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ") .ﲨﻞ"( )(٥
ﻗﻮﻟﻪ] :ﻓﻠﻤﺎ ﻛﺘﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﺎﻝ[ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﺗﻘﺪﻳﺮﻩ ﻓﺴﺄﻝ ﺍﷲ ﺫﻟﻚ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻜﺘﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﺎﻝ ﻭﺑﻌﺚ ﳍﻢ )(٦
ﻣﻠﻜﺎ ﺃﻱ ﻋﻴﻨﻪ ﳍﻢ ﻟﻴﻘﺎﺗﻞ ﻢ ﻓﻠﻤﺎ ﻛﺘﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺘﺎﻝ ...ﺇﱁ") .ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺗﻮﻟﻮﺍ[ ﻟﻜﻦ ﻻ ﰲ ﺍﺑﺘﺪﺍﺀ ﺍﻷﻣﺮ ﺑﻞ ﺑﻌﺪ ﻣﺸﺎﻫﺪﺓ ﻛﺜﺮﺓ ﺍﻟﻌﺪﻭ ﻭﺷﻮﻛﺘﻪ ﻛﻤﺎ ﺳﻴﺠﻲﺀ ﺗﻔﺼﻴﻠﻪ ﻭﺇﳕﺎ ﺫﻛﺮ ﻫﻨﺎ ﻣﺂﻝ ﺃﻣﺮﻫﻢ )(٧
ﺇﲨﺎﻻ ﻭﺇﻇﻬﺎﺭﺍ ﳌﺎ ﺑﲔ ﻗﻮﳍﻢ ﻭﻓﻌﻠﻬﻢ ﻣﻦ ﺍﻟﺘﻨﺎﰲ ﻭﺍﻟﺘﺒﺎﻳﻦ") .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ"(
ﻗﻮﻟﻪ] :ﻭﺟﺒﻨﻮﺍ[ ﻋﻄﻒ ﺗﻔﺴﲑ ﻭﻫﻮ ﺗﺮﻙ ﺍﻟﻘﺘﺎﻝ ﺧﻮﻑ ﺍﳌﻮﺕ ﻭﺳﻴﺄﰐ ﺑﻴﺎﻥ ﺟﺒﻨﻬﻢ") .ﺻﺎﻭﻱ"( )(٨
ﻗﻮﻟﻪ] :ﻓﻤﺠﺎﺯﻳﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﻭﻋﻴﺪ ﳍﻢ ﻋﻠﻰ ﻇﻠﻤﻬﻢ ﰲ ﺗﺮﻙ ﺍﳉﻬﺎﺩ ﻭﺬﺍ ﻳﻌﻠﻢ ﺍﻟﺮﺑﻂ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ ﺗﻌﺎﱃ] :ﺇﻥ ﺍﷲ ﻗﺪ ﺑﻌﺚ ﻟﻜﻢ ﻃﺎﻟﻮﺕ ﻣﻠِﻜﺎ[ ﺍﻵﻳﺔ .ﻓﻴﻪ ﺃﻥ ﺍﻹﻣﺎﻣﺔ ﻟﻴﺴﺖ ﻭﺭﺍﺛﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺄﻫﻞ ﺑﻴﺖ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳌﻠﻚ ،ﻭﺇﳕﺎ )(١٠
ﺗﺴﺘﺤﻖ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﻮﺓ ﺩﻭﻥ ﺍﳌﺎﻝ ﻭﺃﻥ ﺍﻟﻨﺴﺐ ﻣﻊ ﻓﻀﺎﺋﻞ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﻠﻢ ﻻ ﻋﱪﺓ ﺑﻪ ﺑﻞ ﻫﻲ ﻣﻘﺪﻣﺔ ﻋﻠﻴﻪ") .ﺍﻹﻛﻠﻴﻞ"(]ﻋﻠﻤﻴﺔ[
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ﺃﺑﻨﺎﺀ ﻣﻠﻮﻛﻬﻢ١٢ .
اﻟﻤﺎل ﴾ ﻳـﺴﺘﻌﲔ ﺑﻬـﺎ ﻋـ إﻗﺎﻣـﺔ
ﻣﻦ ْ َ ِ ﻳﺆت َ َ ً
ﺳﻌﺔ َ ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺳﺒﻂ اﳌﻤﻠﻜﺔ وﻻ اﻟﻨﺒﻮة وﻛﺎن ّدﺑﺎﻏﺎ أو راﻋﻴـﺎ ﴿ َ َ ْ
وﻟﻢ ُ ْ َ
)(٢ )(١ ?
ِﻠﻢ َ ْ ِ ْ ِ
واﻟﺠـﺴﻢ ﴾ وزاد ٗہ َ ْ َ ً
ﺴﻄﺔ ﴾ ﺳـﻌﺔ ﴿ ﻓ ِـﻲ ْاﻟﻌ ْ ِ ﻟﻠﻤﻠﻚ ﴿ َﻋﻠ ْ ُ ْ
َﻴﻜﻢ َ َ َ اﺻﻄﻔ ُ ﴾ اﺧﺘﺎره ُ ﻗﺎل ﴾ اﻟﻨﺒﻲ ﳍﻢ ﴿ ِان َ
اﷲ ْ َ ٰ اﳌﻠﻚ ﴿ َ َ
)(٤ )(٣
ﻗﻮﻟﻪ] :ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﺳﺒﻂ ﺍﳌﻤﻠﻜﺔ[ ﺃﻱ ﻟﻜﻮﻧﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺫﺭﻳﺔ ﻳﻬﻮﺫﺍ ﺑﻦ ﻳﻌﻘﻮﺏ") .ﺻﺎﻭﻱ"( )(١
ﻗﻮﻟﻪ] :ﻭﻻ ﺍﻟﻨﺒﻮﺓ[ ﺃﻱ ﻟﻜﻮﻧﻪ ﱂ ﻳﻜﻦ ﻣﻦ ﺫﺭﻳﺔ ﻻﻭﻱ ﺑﻞ ﻫﻮ ﻣﻦ ﺫﺭﻳﺔ ﺑﻨﻴﺎﻣﲔ ﺃﺻﻐﺮ ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻛﺎﻧﺖ ﺫﺭﻳﺘﻪ )(٢
ﻻ ﻧﺒﻮﺓ ﻓﻴﻬﻢ ﻭﻻ ﳑﻠﻜﺔ ،ﺑﻞ ﺃﻗﻴﻤﻮﺍ ﰲ ﺍﳊﺮﻑ ﺍﻟﺪﻧﻴﺌﺔ ﻣﻦ ﺃﺟﻞ ﻣﻌﺎﺻﻴﻬﻢ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻳﺴﺘﻌﲔ ﺎ ﻋﻠﻰ ﺇﻗﺎﻣﺔ ﺍﳌﻠﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺷﺮﻁ ﺍﻹﻣﺎﺭﺓ ﻋﻨﺪﻫﻢ ﺍﻟـﺴﻌﺔ ﰲ ﺍﳌـﺎﻝ ﻓﻠﻤـﺎ ﱂ ﻳﻮﺟـﺪ ﻓﻴـﻪ ﻻ ﻳـﺴﺘﺤﻖ )(٣
ﺍﳌﻠﻚ ﻭﺍﻟﺮﻳﺎﺳﺔ ﻭﻫﺬﺍ ﻣﺒﻠﻎ ﻋﻠﻤﻬﻢ ﻭﻣﻨﺘﻬﻰ ﻓﻜﺮﻫﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺳﻌﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﻭﻟﻪ ﻣﻌﺎﻥ ﻛﺜﲑﺓ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻭﻛﺎﻥ ﺃﻋﻠﻢ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺑﺴﻄﺘﻪ ﰲ ﺍﻟﻌﻠﻢ] .ﻋﻠﻤﻴﺔ[ )(٥
0
0
ﻗﻮﻟﻪ] :ﻭﺃﲤﻬﻢ ﺧﻠﻘﺎ[ ﺃﻱ ﻓﻜﺎﻥ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﺑﻜﺘﻔﻴﻪ ﻭﺭﺃﺳﻪ ﻗﻴﻞ ﻭﺭﺩ ﺇﻧﻪ ﳌﺎ ﺩﻋﺎ ﴰﻮﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺭﺑﻪ ﺃﻥ ﻳﺒﻌﺚ )(٦
ﳍﻢ ﻣﻠﻜﺎ ﺃﻋﻄﺎﻩ ﺍﷲ ﻗﺮﻧﺎ ﻓﻴﻪ ﻃﻴﺐ ﻭﻳﺴﻤﻰ ﻃﻴﺐ ﺍﻟﻘﺪﺱ ﻭﻋﺼﺎ ﻭﺃﻭﺣﻰ ﺇﻟﻴﻪ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻴﻚ ﺭﺟﻞ ﺍﲰﻪ ﻃﺎﻟﻮﺕ ﻓﺎﻧﻈﺮ ﰲ
ﺍﻟﻘﺮﻥ ﻓﺈﺫﺍ ﻓﺎﺭ ﻓﺎﺩﻫﻦ ﺭﺃﺳﻪ ﺑﻪ ﻭﻗِﺴﻪ ﺑﺎﻟﻌﺼﺎ ﻓﺈﺫﺍ ﺟﺎﺀ ﻃﻮﳍﺎ ﻓﻬﻮ ﺍﳌﻠﻚ ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻴﻪ ﻓﻌﻞ ﺑﻪ ﻛﻤﺎ ﺃﻣﺮ ﻓﺈﺫﺍ ﻫﻮ ﻃﻮﳍﺎ ﰒ
ﺩﻫﻦ ﺭﺃﺳﻪ ﺑﺬﻟﻚ ﺍﻟﺪﻫﻦ ﻭﻗﺎﻝ ﻟﻪ ﺇﻥ ﺍﷲ ﺟﻌﻠﻚ ﻣﻠﻜﺎ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻓﻘﺎﻝ ﻛﻴﻒ ﺫﻟﻚ ﻣﻊ ﺃﱐ ﺃﺩﱏ ﻣﻨﻬﻢ ﻓﻘﺎﻝ ﻟﻪ ﺍﷲ ﻳﺆﺗﻰ
ﻣﻠﻜﻪ ﻣﻦ ﻳﺸﺎﺀ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﺇﻳﺘﺎﺀﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻝ ½ﻳﺸﺎﺀ¼ ﻣﺼﺪﺭ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﻛﻤﺎ ﻫﻮ ﺍﻟﻘﺎﻋﺪﺓ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺍﻟﺼﻨﺪﻭﻕ ...ﺇﱁ[ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺰﻝ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺗﺎﺑﻮﺗﺎ ﻓﻴﻪ ﲤﺎﺛﻴﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻦ )(٨
ﺃﻭﻻﺩﻩ ﻭﻛﺎﻥ ﻣﻦ ﻋﻮﺩ ﺍﻟﺸﻤﺸﺎﺭ ﻭﳓﻮﺍ ﻣﻦ ﺛﻼﺛﺔ ﺃﺫﺭﻉ ﰲ ﺫﺭﺍﻋﲔ ﻓﻜﺎﻥ ﻋﻨﺪ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺃﻥ ﺗﻮﰲ ﻓﺘﻮﺍﺭﺛﻪ
ﺃﻭﻻﺩﻩ ﻭﺍﺣﺪ ﺑﻌﺪ ﻭﺍﺣﺪ ﺇﱃ ﺃﻥ ﻭﺻﻞ ﺇﱃ ﺳﻴﺪﻧﺎ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﰒ ﺑﻘﻲ ﰲ ﺃﻳﺪﻱ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﱃ ﺃﻥ ﻭﺻﻞ ﺇﱃ ﺳﻴﺪﻧﺎ
ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻜﺎﻥ ﻳﻀﻊ ﻓﻴﻪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻣﺘﺎﻋﺎ ﻣﻦ ﻣﺘﺎﻋﻪ ﻭﻛﺎﻥ ﺇﺫﺍ ﻗﺎﺗﻞ ﻗﺪﻣﻪ ﻓﻜﺎﻧﺖ ﺗﺴﻜﻦ ﺇﻟﻴﻪ ﻧﻔﻮﺱ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻛﺎﻥ
ﻋﻨﺪﻩ ﺇﱃ ﺃﻥ ﺗﻮﰲ ﰒ ﺗﺪﺍﻭﻟﺘﻪ ﺃﻳﺪﻱ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺷﻲﺀ ﲢﺎﻛﻤﻮﺍ ﺇﻟﻴﻪ ﻓﻴﻜﻠﻤﻬﻢ ﻭﳛﻜﻢ ﺑﻴﻨﻬﻢ ﻭﻛﺎﻧﻮﺍ ﺇﺫﺍ
ﺣﻀﺮﻭﺍ ﺍﻟﻘﺘﺎﻝ ﻳﻘﺪﻣﻮﻧﻪ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻳﺴﺘﻔﺘﺤﻮﻥ ﺑﻪ ﻋﻠﻰ ﻋﺪﻭﻫﻢ ﻭﻛﺎﻧﺖ ﺍﳌﻼﺋﻜﺔ ﲢﻤﻠﻪ ﻓﻮﻕ ﺍﻟﻌﺴﻜﺮ ﰒ ﻳﻘﺎﺗﻠﻮﻥ ﺍﻟﻌﺪﻭ ﻓﺈﺫﺍ
ﲰﻌﻮﺍ ﰲ ﺍﻟﺘﺎﺑﻮﺕ ﺻﻴﺤﺔ ﺍﺳﺘﻴﻘﻨﻮﺍ ﺍﻟﻨﺼﺮ ﻓﻠﻤﺎ ﻋﺼﻮﺍ ﻭﻓﺴﺪﻭﺍ ﺳﻠﻂ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻤﺎﻟﻘﺔ ﻓﻐﻠﺒﻮﻫﻢ ﻋﻠﻰ ﺍﻟﺘﺎﺑﻮﺕ ﻭﺳﻠﺒﻮﻩ
ﻭﺟﻌﻠﻮﻩ ﰲ ﻣﻮﺿﻊ ﺍﻟﺒﻮﻝ ﻭﺍﻟﻐﺎﺋﻂ ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﳝﻠﻚ ﻃﺎﻟﻮﺕ ﺳﻠﻂ ﺍﷲ ﻋﺰﻭﺟﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺒﻼﺀ ﺣﱴ ﺃﻥ ﻛﻞ ﻣﻦ ﺑﺎﻝ ﻋﻨﺪﻩ
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ﻛﺎن ﻓﻴﻪ ﺻﻮر اﻷﻧﺒﻴﺎء) (١أﻧﺰﻟﻪ اﷲ ﻋ آدم واﺳﺘﻤﺮ إﻟﻴﻬﻢ ﻓﻐﻠﺒﻬﻢ اﻟﻌﻤﺎﻟ ِﻘﺔ ﻋﻠﻴﻪ وأﺧﺬوه وﻛﺎﻧﻮا ﻳﺴﺘﻔﺘﺤﻮن ﺑﻪ ﻋ
ﻣﻦ ُ ْ
رﺑﻜﻢ َو َ ِﻘﻴ ٌﺔ ﻣﻤـﺎ ﻓﻴ ِ َﺳ ِﻜ ْ َﻨ ٌﺔ ﴾ ﻃﻤﺄﻧﻴﻨﺔ ﻟﻘﻠﻮﺑﻜﻢ ﴿ ْ
ﻋﺪوﻫﻢ وﻳﻘﺪﻣﻮﻧﻪ ﰲ اﻟﻘﺘﺎل وﻳﺴﻜﻨﻮن إﻟﻴﻪ ﻛﻤﺎ ﻗﺎل ﺗﻌﺎﱃ ﴿ ِ ْ
ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺂﳍﻤﺎ ﺃﻧﻔﺴﻬﻤﺎ ١٢ .ﻙ
ﺮون ﴾ أي ﺗﺮﻛﺎه وﻫﻲ ﻧﻌﻼ ﻣﻮ وﻋﺼﺎه وﻋﻤﺎﻣﺔ ﻫﺎرون وﻗﻔﻴﺰ ﻣﻦ اﳌﻦ اﻟﺬي ﻛﺎن ﻳ ل ﻋﻠﻴﻬﻢ
?
ﻣﻮ ٰ َو ُل ٰ ُ ْ َ َﺗ َ َ
ﺮک ُل ُ ْ
ان ُ ْ ُ ْ
ﻛﻨﺘﻢ ْ ِ
ﻣﺆﻣﻨ ِ ْ َ ﻜﺔ ﴾ ﺣﺎل ﻣﻦ ﻓﺎﻋﻞ ﻳﺄﺗﻴﻜﻢ ﴿ ِان ِ ْ ٰذﻟ ِ َ َﻻ ٰ َ ًﻳﺔ ُ ْ
ﻜﻢ ﴾ ﻋ ُﻣﻠﻜﻪ ﴿ ِ ْ اﻟﻤﻠ ٓ ٰ ِ َ ُ ورﺿﺎض ﻣﻦ اﻷﻟﻮاح ﴿ َ ْ ِ
ﺗﺤﻤﻠُ ُ ْ َ
)(٢
﴿ ﴾﴾۲۴۸ﻓﺤﻤﻠﺘﻪ اﳌﻼﺋﻜﺔ ﺑﲔ اﻟﺴﻤﺎء واﻷرض وﻫﻢ ﻳﻨﻈﺮون إﻟﻴﻪ ﺣﱴ وﺿﻌﺘﻪ ﻋﻨﺪ ﻃﺎﻟﻮت ﻓﺄﻗﺮوا ﲟﻠﻜﻪ وﺗﺴﺎرﻋﻮا ﻉ
ﺑﺎﻟﺠﻨﻮد ِ ﴾ ﻣـﻦ ﺑﻴـﺖ اﳌﻘـﺪس وﻛـﺎن اﳊـﺮ ﻓﺼﻞ ﴾ ﺧـﺮج)ُ ْ ُ َ ﴿ (٣
ﻃﺎﻟﻮت ِ ْ ُ ُ ْ إﱃ اﳉﻬﺎد ﻓﺎﺧﺘﺎر ﻣﻦ َﺷ َﺒﺎﺑﻬﻢ ﺳﺒﻌﲔ أﻟﻔﺎَ ﴿ .ﻓﻠَﻤﺎ َ َ َ
اﷲ ُﻣ ْ َ ِ ْ ُ ْ
ﺘﻠـﻴﻜﻢ ﴾ ﳐﺘـﱪﻛﻢ ﴿ ِ َﺑﻨ َ ـﺮ ٍ﴾) (٤ﻟﻴﻈﻬـﺮ اﳌﻄﻴـﻊ ﻣـﻨﻜﻢ) (٥واﻟﻌﺎﺻـﻲ وﻫـﻮ ﺑـﲔ ﺷﺪﻳﺪا وﻃﻠﺒﻮا ﻣﻨـﻪ اﳌـﺎء ﴿ َ َ
ﻗـﺎل ِان َ
ﻳﻄﻌﻤ ُ ﴾ ﻳﺬﻗﻪ)ِ َ ﴿ (٧
ﻓﺎﻧ ٗ َﻴﺲ ِﻣ ْ﴾ أي ﻣﻦ أﺗﺒﺎﻋﻲ ْ َ َ ﴿.
وﻣﻦ ْﻟﻢ َ ْ َ ْ ﻓﻤﻦ َ ِ َب ِﻣﻨْ ُ ﴾ أي ﻣﻦ ﻣﺎءه ﴿ َﻓﻠ ْ َ
اﻷردن وﻓﻠﺴﻄﲔ ﴿ َ َ ْ
)(٦
ﺍﺑﺘﻠﻲ ﺑﺎﻟﺒﻮﺍﺳﲑ ﻭﻫﻠﻜﺖ ﻣﻦ ﺑﻼﺩﻫﻢ ﲬﺲ ﻣﺪﺍﺋﻦ ﻓﻌﻠﻢ ﺍﻟﻜﻔﺎﺭ ﺃﻥ ﺫﻟﻚ ﺳﺒﺐ ﺍﺳﺘﻬﺎﻧﺘﻬﻢ ﺑﺎﻟﺘﺎﺑﻮﺕ ﻓﺄﺧﺮﺟﻮﻩ ﻭﺟﻌﻠﻮﻩ ﻋﻠﻰ
ﻋﺠﻠﺔ ﻭﻋﻘﻠﻮﻫﺎ ﻋﻠﻰ ﺛﻮﺭﻳﻦ ﻓﺄﻗﺒﻞ ﺍﻟﺜﻮﺭﺍﻥ ﻳﺴﲑﺍﻥ ﻭﻗﺪ ﻭﻛﻞ ﺍﷲ ﻋﺰﻭﺟﻞ ﻤﺎ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻳﺴﻮﻗﻮﻤﺎ ﺣﱴ ﺍﺗﻴﺎ ﻣﱰﻝ
ﻃﺎﻟﻮﺕ ﻓﻠﻤﺎ ﺳﺄﻟﻮﺍ ﻧﺒﻴﻬﻢ ﺍﻟﺒﻴﻨﺔ ﻋﻠﻰ ﻣﻠﻚ ﻃﺎﻟﻮﺕ ﻗﺎﻝ ﳍﻢ ﺍﻟﻨﱯ ﺇﻥ ﺁﻳﺔ ﻣﻠﻜﻪ ﺇﻧﻜﻢ ﲡﺪﻭﻥ ﺍﻟﺘﺎﺑﻮﺕ ﰲ ﺩﺍﺭﻩ ﻓﻠﻤﺎ ﻭﺟﺪﻭﻩ ﻋﻨﺪﻩ
0
0
ﺃﻳﻘﻨﻮﺍ ﲟﻠﻜﻪ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"" ،ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺻﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ[ ﺃﻱ ﺑﺘﺼﻮﻳﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺎﻥ ﻓﻴﻪ ﺃﻳﻀﺎ ﺻﻮﺭ ﺑﻴﻮﺕ ﺍﳌﺮﺳﻠﲔ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻣﻨﻬﻢ ﻭﻛﺎﻥ ﺁﺧﺮﻫﻢ )(١
ﺻﻮﺭﺓ ﺑﻴﺖ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺎﻧﺖ ﺻﻮﺭﺗﻪ ﰲ ﻳﺎﻗﻮﺗﺔ ﲪﺮﺍﺀ ﻣﻊ ﺻﻮﺭﺓ ﻭﻗﻮﻓﻪ ﻓﻴﻪ ﻳﺼﻠﻲ ﻭﺣﻮﻟﻪ
ﺃﺻﺤﺎﺑﻪ") .ﲨﻞ"" ،ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞ ﻳﺄﺗﻴﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﺣﺎﻝ ﻻ ﺻـﻔﺔ ﻷﻥ ﺍﻟﻔﺎﻋـﻞ ﻫـﻮ ﺍﻟﺘـﺎﺑﻮﺕ ﻣﻌﺮﻓـﺔ ﻭﺍﳉﻤﻠـﺔ ﻻ ﺗﻘـﻊ ﺻـﻔﺔ )(٢
ﻟﻠﻤﻌﺮﻓﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺧﺮﺝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﻭﻫﻮ ﺃﻥ ½ﻓـﺼﻞ¼ ﻣﺘﻌـﺪ ﺑﻨﻔـﺴﻪ ﻳﻘـﺎﻝ ½ﻓـﺼﻠﻪ ﻓـﺼﻼ¼ ﺃﻱ ﻣﻴـﺰﻩ ﻓـﻼ ﺣﺎﺟـﺔ ﺇﱃ )(٣
ﺩﺧﻮﻝ ﺍﻟﺒﺎﺀ ﰲ ﻣﻔﻌﻮﻟﻪ ﻭﻫﻮ ﺍﳉﻨﻮﺩ ،ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﻟﻔﺼﻞ ﰲ ﺍﻷﺻﻞ ½ﺍﻟﻘﻄﻊ¼ ﻭﻫﻮ ﻓﻌﻞ ﻣﺘﻌـﺪٍ ﻳﻌـﲏ ½ﻓـﺼﻞ ﻧﻔـﺴﻪ ﻋـﻦ
ﺑﻠﺪﻩ¼ ﻓﻠﻤﺎ ﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻟﻪ ﺣﺬﻑ ﻣﻔﻌﻮﻟﻪ ﻓﺼﺎﺭ ﻛﺎﻟﻼﺯﻡ ﲟﻌﲎ ﺍﻧﻔﺼﻞ ﻋﻦ ﺑﻠﺪﻩ ﺷﺎﺧﺼﺎ ﺇﱃ ﺍﻟﻌﺪﻭ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﷲ ﻣﺒﺘﻠﻴﻜﻢ ﺑﻨﻬﺮ[ ﻗﺎﻝ ﻃﺎﻟﻮﺕ ﺑﺈﺧﺒﺎﺭ ﻣﻦ ﺍﻟﻨﱯ ﺍﻟﺸﻤﻮﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"( )(٤
ﻗﻮﻟﻪ] :ﻟﻴﻈﻬﺮ ﺍﳌﻄﻴﻊ ﻣﻨﻜﻢ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻓﺎﺋﺪﺓ ﺍﻻﺧﺘﺒﺎﺭ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺑﲔ ﺍﻷﺭﺩﻥ ﻭﻓﻠﺴﻄﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﻮﺿﻊ ﺍﻟﻨﻬﺮ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻳﺬﻗﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻄﻌﻢ ﲟﻌﲎ ﺍﻟﺬﻭﻕ ﻭﻫﻮ ﺍﻟﺘﻨﺎﻭﻝ ﻣﻦ ﺍﻟﺸﻲﺀ ﺗﻨﺎﻭﻻ ﻗﻠﻴﻼ ﻳﻘﺎﻝ ﻃﻌﻢ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺫﺍﻗﻪ ﻣﺄﻛﻮﻻ ﺃﻭ )(٧
ﻣﺸﺮﻭﺑﺎ") .ﺻﺎﻭﻱ"" ،ﺭﻭﺡ"(
142
www.madinah.in
Madinah Gift Centre
2
ﻣﻨـ ُ ﴾ ﳌـﺎ واﻓـﻮه ﻣﻦ اﻏْ َ َ َف)َ ْ ُ (١ﻓﺔ ﴾ ﺑﺎﻟﻔﺘﺢ واﻟﻀﻢ ﴿ ِ َ ِ ٖ
ﺑﻴﺪہ ﴾ ﻓﺎﻛﺘ ﺑﻬﺎ وﻟﻢ ﻳﺰد ﻋﻠﻴﻬﺎ ﻓﺈﻧﻪ ﻣﲏ ﴿ َﻓ َ ِ ُ ْﺑﻮا ِ ْ
)(٢
ِﻣ ِاﻻ َ ِ
)(٥
ﻗﻠﻴﻼ ﻣﻨْ ُ ْﻢ ﴾ ﻓﺎﻗﺘﺼﺮوا ﻋ اﻟﻐﺮﻓﺔ) (٤روي أﺎ ﻛﻔﺘﻬﻢ ﻟﺸﺮﺑﻬﻢ ودواﺑﻬﻢ وﻛﺎﻧﻮا ﺛﻼﲦﺎﺋﺔ وﺑﻀﻌﺔ ﻋﺸﺮ ﺑﻜﺜﺮة)ِ ﴿ (٣اﻻ َ ِ ْ ً
ﻃﺎﻗﺔ﴾ ﻗﻮة ﻣﻌ ٗ ﴾ وﻫﻢ اﻟﺬﻳﻦ اﻗﺘﺼﺮوا ﻋ اﻟﻐﺮﻓﺔ ﴿ َ ُ ْ
ﻗﺎﻟﻮا﴾ أي اﻟﺬﻳﻦ ﺷﺮﺑﻮ ا ﴿ َﻻ َ َ َ ﻳﻦ َ ُ ْ
ﻣﻨﻮا َ َ واﻟﺬ ْ َ رﺟﻼ ﴿ َﻓﻠَﻤﺎ َﺟ َ َ
ﺎوز ٗہ ُ َﻮ َ ِ
ﻣﻠﻘﻮا اﷲ ِ ﴾ ﻳﻦ َ ُ ْ َ
ﻳﻈﻨﻮن ﴾) (٧ﻳﻮﻗﻨﻮن)َ ﴿(٨اﻧ ُ ْﻢ ٰ ُ اﻟﺬ ْ َ
ﻗﺎل ِ ﺑﺠﺎﻟﻮت َ ُ ُ ْ ِ ٖ
وﺟﻨﻮدہ﴾ أي ﺑﻘﺘﺎﳍﻢ وﺟﺒﻨﻮا وﻟﻢ ﳚﺎوزوه ﴿ َ َ اﻟﻴﻮم ِ َ ُ ْ َ
﴿ َ َﻟﻨﺎ ْ َ ْ َ
)(٦
ﻭﻣﻮﺿﻌﻬﺎ ﺍﻟﺮﻓﻊ ١٢ .
?
ﻓﺌـﺔ َﻛﺜ ِ ْـ َة ِﺑـﺎ ِذ ِْن اﷲِ ﴾ ﻗﻠﻴﻠ ٍَﺔ َﻏﻠ َ ْ
َﺒـﺖ ِ َ ً ﻓﺌﺔٍ ﴾ ﲨﺎﻋﺔ ﴿ َ ِ ْ ﺑﺎﻟﺒﻌﺚ وﻫﻢ اﻟﺬﻳﻦ ﺟﺎوزوه ﴿ َ ْ
ﻛﻢ ﴾ ﺧﱪﻳﺔ ﲟﻌﲎ ﻛﺜﲑ ﴿ ْ
ﻣﻦ ِ َ
)(٩
ﻗﻴﻞ ﻣﻦ ﻛﻼﻣﻬﻢ ﻭﻗﻴﻞ ﻣﻦ ﻛﻼﻡ ﺍﷲ ١٢ .
وﺟﻨُ ْ ِ ٖ ﻳﻦ ﴿ ﴾ ﴾۲۴۹ﺑﺎﻟﻌﻮن واﻟﻨﺼﺮ َ َ ﴿.وﻟﻤﺎ َ َﺑﺮز ُْوا ِ َ ُ ْ َ
?
ﻮدہ﴾ أي ﻇﻬﺮوا ﻟﻘﺘﺎﳍﻢ وﺗﺼﺎ ّﻓﻮا ﴿ َ ُ ْ
ﻗﺎﻟﻮا ﻟﺠﺎﻟﻮت َ ُ ﺑﺈرادﺗﻪ ﴿ َواﷲُ َﻣ َﻊ اﻟﺼ ِ ِ ْ َ
اﻗﺪاﻣﻨﺎ ﴾ ............................................................. وﺛﺒ ْﺖ َ ْ َ َ َ َ َۤ
رﺑﻨﺎ ا َ ْ ِ غ ْ ﴾ أﺻﺒﺐ ﴿ َﻋ َﻠ ْ َﻨﺎ َﺻ ْ ًا َ
= ﺃﻱ ﻋﻠﻰ ﺍﻟﻘﺘﺎﻝ ١٢ .ﻣﺪ
ﻗﻮﻟﻪ] :ﺇﻻ ﻣﻦ ﺍﻏﺘﺮﻑ ...ﺇﱁ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻗﻮﻟﻪ ½ﻓﻤﻦ ﺷﺮﺏ ﻣﻨﻪ¼] .ﻓﺎﺋﺪﺓ ﻋﻈﻴﻤﺔ[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻭﻫﺬﺍ ﳛﺘﻤﻞ ﻭﺟﻬﲔ ﺃﺣﺪﳘﺎ )(١
ﺃﻧﻪ ﻛﺎﻥ ﻣﺄﺫﻭﻧﺎ ﻟﻪ ﺃﻥ ﻳﺄﺧﺬ ﻣﻦ ﺍﳌﺎﺀ ﻣﺎ ﺷﺎﺀ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﺑﻘﺮﺑﺔ ﺃﻭ ﺟﺮﺓ ﲝﻴﺚ ﻛﺎﻥ ﺍﳌﺄﺧﻮﺫ ﰲ ﺍﳌﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻳﻜﻔﻴﻪ ﻭﺩﻭﺍﺑﻪ
ﻭﺧﺪﻣﻪ ﻭﳛﻤﻞ ﺑﺎﻗﻴﻪ ﻭﺛﺎﻧﻴﻬﻤﺎ ﺃﻧﻪ ﻛﺎﻥ ﻳﺄﺧﺬ ﺍﻟﻘﻠﻴﻞ ﻓﻴﺠﻌﻞ ﺍﷲ ﻓﻴﻪ ﺍﻟﱪﻛﺔ ﺣﱴ ﻳﻜﻔﻲ ﻛﻞ ﻫﺆﻻﺀ ﻓﻴﻜﻮﻥ ﻣﻌﺠﺰﺓ ﻟﻨﱯ ﺫﻟﻚ
ﺍﻟﺰﻣﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳﺮﻭﻱ ﺍﳋﻠﻖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺎﺀ ﺍﻟﻘﻠﻴﻞ ﰲ ﺯﻣﻦ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ"(
0
0
ﻗﻮﻟﻪ] :ﻓﺈﻧﻪ ﻣﲏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻗﻮﻟﻪ½ :ﻓﻤﻦ ﺷﺮﺏ ﻣﻨﻪ ﻓﻠﻴﺲ ﻣﲏ¼] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺑﻜﺜﺮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﺳﺘﺜﻨﺎﺀ ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺿﻤﲑ ½ﺷﺮﺑﻮﺍ¼ ﻻ ﻳﺼﺢ ﻇﺎﻫﺮﺍ ﻷﻥ ﺍﻟﻘﻠﻴﻞ ﺃﻳﻀﺎ ﺷﺮﺑﻮﺍ ﻣﻦ ﺫﻟـﻚ )(٣
ﺍﻟﻨﻬﺮ ﻭﻭﺟﻪ ﺍﻟﺪﻓﻊ ﺃﻥ ﺍﳌﺴﺘﺜﲎ ﻣﻨﻪ ﻟﻴﺲ ﻣﻄﻠﻖ ﺍﻟﺸﺮﺏ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ½ :ﻓﻤﻦ ﺷﺮﺏ ﻣﻨﻪ ﻓﻠﻴﺲ ﻣﲏ¼ ﺑﻞ ﺍﻟـﺸﺮﺏ ﺍﳌﻘﻴـﺪ ﺑـﺎﻟﻜﺜﺮﺓ
ﳎﺎﺯﺍ ﻓﻴﺼﺢ ﺍﻻﺳﺘﺜﻨﺎﺀ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺎﻗﺘﺼﺮﻭﺍ ﻋﻠﻰ ﺍﻟﻐﺮﻓﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﺼﺤﻴﺢ ﺫﻟﻚ ﺍﻻﺳﺘﺜﻨﺎﺀ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺑﻀﻌﺔ ﻋﺸﺮ[ ﺍﻟﺒﻀﻌﺔ ﻣﻦ ﺛﻼﺛﺔ ﻋﺸﺮ ﺇﱃ ﺗﺴﻌﺔ ﻋﺸﺮ ﻟﻜﻦ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺛﻼﺛﺔ ﻋﺸﺮ ﻛﻤﺎ ﰲ ﺃﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﻫﻢ ﻋﺪﺓ ﻏﺰﻭﺓ )(٥
ﺑﺪﺭ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻭﺟﺒﻨﻮﺍ ﻭﱂ ﳚﺎﻭﺯﻭﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻓﻌﻠﻬﻢ ﺑﻌﺪ ﻗﻮﳍﻢ ﻭﺃﻳﻀﺎ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻣﻦ ﺃﻢ ﱂ ﻳﻌﱪﻭﺍ )(٦
ﺍﻟﻨﻬﺮ ﺑﻞ ﻭﻗﻔﻮﺍ ﻋﻠﻰ ﺳﺎﺣﻠﻪ ﻭﻗﺎﻟﻮﺍ ﻣﻌﺘﺬﺭﻳﻦ ﻋﻦ ﺍﻟﺘﺨﻠﻒ ﻣﻨﺎﺩﻳﻦ ﻣﺴﻤﻌﲔ ﻟﻄﺎﻟﻮﺕ ﻭﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻣﻌﻬﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ...ﺇﱁ[ ﺍﺳﺘﺸﻜﻞ ﺑﺄﻥ ﻣﻦ ﺷﺮﺏ ﻛﺜﲑﺍ ﻣﺆﻣﻨﻮﻥ ﺃﻳﻀﺎ ﻭﺃﺟﻴﺐ ﺑﺄﻢ ﺳﻠﺐ ﺇﳝﺎﻢ ﺑﻜﺜﺮﺓ ﺷﺮﻢ ﻭﺃﺟﻴﺐ )(٧
ﺃﻳﻀﺎ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﻳﻈﻨﻮﻥ ﺃﻢ ﻣﻼﻗﻮﺍ ﺍﷲ ﺃﻱ ﺑﺎﳌﻮﺕ ﰲ ﺗﻠﻚ ﺍﻟﻮﺍﻗﻌﺔ ﻓﻼ ﺃﻣﻞ ﳍﻢ ﰲ ﺍﳊﻴﺎﺓ") .ﺻﺎﻭﻱ"(
ﻗﻮﻟﻪ] :ﻳﻮﻗﻨﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻈﻦ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻴﻘﲔ ﻷﻥ ﺍﻟﻈﻦ ﲟﻌﻨﺎﻩ ﻟﻴﺲ ﺑﻜﺎﻑ ﰲ ﺍﳌﺆﻣﻦ ﺑﻪ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺧﱪﻳﺔ[ ﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺇﻧﻪ ﳛﺘﻤﻞ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﻭﻭﺟﻪ ﺍﻟﺮﺩ ﺃﻧﻪ ﺣﻴﻨﺌـﺬ ﳛﺘـﺎﺝ ﺇﱃ ﺟﻌـﻞ ½ﻣِـﻦ¼ ﻣﺰﻳـﺪﺓ ﻷﻥ ½ﻣـﻦ¼ )(٩
ﳚﻲﺀ ﻟﺒﻴﺎﻥ ﺍﳋﱪﻳﺔ ﺩﻭﻥ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[
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ﻳﻦ ﴿َ ﴿ .﴾﴾۲۵۰ﻓ َ َ ُ ْ
ﺰﻣﻮ ُ ْﻢ ﴾ ﻛﺴﺮوﻫﻢ ﴿ ِﺑﺎ ِذ ِْن اﷲ ِ﴾ ﺑﺈرادﺗﻪ ﴿ َ َ َ َ
وﻗﺘﻞ ﺑﺘﻘﻮﻳﺔ ﻗﻠﻮﺑﻨﺎ ﻋ اﳉﻬﺎد ﴿ َوا ْ ُ ْ َﻧﺎ َﻋ َﻠـﻲ ْ َ ْ
اﻟﻘﻮم ِ ا ْ ﻜ ٰ ِ ِ ْ َ
)(١
اﻟﻤﻠ َ ﴾ ﰲ ﺑﲏ إﺳﺮاﺋﻴﻞ ﴿ َ ْ ِ ْ َ َ
واﻟﺤﻜﻤﺔ ﴾ اﻟﻨﺒﻮة) (٢ﺑﻌﺪ ﺟﺎﻟﻮت َو ٰﺗ ُ ﴾ أي داود ﴿ اﷲُ ْ ُ ْ داودُ ﴾ وﻛﺎن ﰲ ﻋﺴﻜﺮ ﻃﺎﻟﻮت ﴿ َ ُ ْ َ َ ٗ
ﺸﺎء ﴾ ﻛﺼﻨﻌﺔ اﻟﺪروع وﻣﻨﻄﻖ اﻟﻄﲑ ﴿ َ َ ْ
وﻟﻮ َﻻ َدﻓ ُْﻊ ﻣﻮت ﺷـﻤﻮﻳﻞ وﻃﺎﻟﻮت وﻟﻢ ﳚﺘﻤﻌﺎ ﻷﺣﺪ ﻗﺒﻠﻪ ﴿ َ َ َ
وﻋﻠﻤ ٗ ِﻣﻤﺎ َ َ ٓ ُ
)(٥ )(٤ )(٣
اﻻرض ﴾ ﺑﻐﻠ َﺒﺔ اﳌـﺸﺮﻛﲔ) (٧وﻗﺘـﻞ اﳌـﺴﻠﻤﲔ وﲣﺮﻳـﺐ ﻟﻔﺴﺪت ْ َ ْ ُ ﻌﻀ ُ ْﻢ ﴾) (٦ﺑﺪل ﺑﻌﺾ ﻣﻦ اﻟﻨﺎس ﴿ ِ َ ْ ٍ
ﺑﺒﻌﺾ َ َ َ ِ اﷲِ َ
اﻟﻨﺎس َ ْ َ
ﻗﻮﻟﻪ] :ﺑﺘﻘﻮﻳﺔ ﻗﻠﻮﺑﻨﺎ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﺛﹶﺒﺎﺕ ﺍﻷﻗـﺪﺍﻡ ﻭﻟـﻴﺲ ﺍﳌـﺮﺍﺩ ﺗﻘﺮﺭﻫـﺎ ﰲ ﻣﻜـﺎﻥ ﻭﺍﺣـﺪ ﺑـﻞ ﺍﳌـﺮﺍﺩ )(١
ﻛﻤﺎﻝ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺮﺳﻮﺥ ﻋﻨﺪ ﺍﳌﻘﺎﺭﻋﺔ ﻭﻋﺪﻡ ﺍﻟﺘﺰﻟﺰﻝ ﻋﻨﺪ ﺍﳌﻘﺎﻭﻣﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﻨﺒﻮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ ﺍﻟﻨﺒﻮﺓ ﻻ ﺍﻟﻌﻠﻢ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺑﻌﺪ ﻣﻮﺕ ﴰﻮﻳﻞ ﻭﻃﺎﻟﻮﺕ[ ﻟﻒ ﻭﻧﺸﺮ ﻣﺸﻮﺵ ﻭﻛﺎﻥ ﻣﻮﺕ ﴰﻮﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺒﻞ ﻣﻮﺕ ﻃﺎﻟﻮﺕ") .ﲨﻞ"( )(٣
ﻗﻮﻟﻪ] :ﻭﱂ ﳚﺘﻤﻌﺎ[ ﺃﻱ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳌﻠﻚ ﻷﺣﺪ ﻗﺒﻠﻪ ﺃﻱ ﻗﺒﻞ ﺳﻴﺪﻧﺎ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻘﺪ ﻛﺎﻧﺖ ﻋﺎﺩﺓ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺇﻥ )(٤
ﻧﻈﺎﻡ ﺃﻣﺮﻫﻢ ﻻ ﻳﻘﻮﻡ ﺇﻻ ﲟﻠﻚ ﻭﻧﱯ ﻭﻛﺎﻧﺖ ﺍﻟﻨﺒﻮﺓ ﰲ ﺳﺒﻂ ﻣﻨﻬﻢ ﻻ ﺗﻮﺟﺪ ﰲ ﻏﲑﻩ ﻭﺍﳌﻠﻚ ﰲ ﺳﺒﻂ ﺁﺧﺮ ﻛﺬﻟﻚ ﻭﻛﺎﻥ ﺳﻴﺪﻧﺎ
ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺳﺒﻂ ﺍﳌﻤﻠﻜﺔ ﻭﻣﻊ ﺫﻟﻚ ﲨﻊ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻭﻻﺑﻨﻪ ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ﺑﲔ ﺍﳌﻠﻚ ﻭﺍﻟﻨﺒﻮﺓ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ
ﻋﻠﻴﻬﻤﺎ") .ﲨﻞ"(
0
0
ﻗﻮﻟﻪ] :ﻛﺼﻨﻌﺔ ﺍﻟﺪﺭﻭﻉ[ ﺃﻱ ﻣﻦ ﺍﳊﺪﻳﺪ ﻭﻛﺎﻥ ﻳﻠﲔ ﰲ ﻳﺪﻩ ﻭﻳﻨﺴﺠﻪ ﻛﻨﺴﺞ ﺍﻟﻐﺰﻝ ﻭﻗﻮﻟﻪ ﴿ﻣﻨﻄِﻖ ﺍﻟﻄﱠﻴﺮِ﴾]ﺍﻟﻨﻤﻞ [١٦ :ﺃﻱ )(٥
ﻓﻬﻢ ﻣﻨﻄﻖ ﺍﻟﻄﲑ ﺃﻱ ﻧﻄﻘﻪ ﺃﻱ ﻓﻬﻢ ﺃﺻﻮﺍﺗﻪ ﻭﻛﺬﺍ ﲨﻴﻊ ﺍﳊﻴﻮﺍﻧﺎﺕ") .ﺻﺎﻭﻱ"" ،ﲨﻞ"(
ﻗﻮﻟﻪ] :ﻭﻟﻮﻻﺩﻓﻊ ﺍﷲ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ[ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟـﺮﲪﻦ:ﻗـﺎﻝ ﺍﻷﺋﻤـﺔ ﺍﳌﻔـﺴﺮﻭﻥ ﺇﻥ ﺍﷲ ﺗﻌـﺎﱃ )(٦
ﻳﺪﻓﻊ ﺍﻟﺒﻼﺀ ﺑﺎﳌﺴﻠﻤﲔ ﻋﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻭﺑﺎﻟﺼﺎﳊﲔ ﻋﻦ ﺍﳌﺬﻧﺒﲔ.ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ)):ﺇﻧﯽ ﻷﻫﻢ ﺑﺄﻫﻞ ﺍﻷﺭﺽ ﻋﺬﺍﺑﺎ ﻓﺈﺫﺍ ﻧﻈـﺮﺕ
ﺇﻟﯽ ﻋﻤﺎﺭﺑﻴﻮﰐ ﻭﺍﳌﺘﺤﺎﺑﲔ ﻓـﻲ ﻭﺍﳌﺴﺘﻐﻔﺮﻳﻦ ﺑﺎﻷﺳﺤﺎﺭﺻﺮﻓﺖ ﻋﻨﻬﻢ(( .ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲ
ﺗﻌﺎﱃ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ.ﻭﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺻـﻠﻰ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ )):ﺇﻥ
ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺪﻓﻊ ﺑﺎﳌﺴﻠﻢ ﺍﻟﺼﺎﱀ ﻋﻦ ﻣﺌﺔ ﺃﻫﻞ ﺑﻴﺖ ﻣﻦ ﺟﲑﺍﻧـﻪ ﺍﻟـﺒﻼﺀَ(( ،ﻭﻗـﺮﺀ ﺍﺑـﻦ ﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻬﻤﺎ ﻫـﺬﻩ ﺍﻵﻳـﺔ
﴿ﻭﻟﻮﻻﺩﻓﻊ ﺍﷲ ﺍﻟﻨﺎﺱ ﴾...ﺑﻌﺪ ﺭﻭﺍﻳﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ.ﻭﰲ ﺍﻟﻄﱪﺍﱐ ﺍﻟﻜﺒﲑ ﻋﻦ ﻋﺒﺎﺩﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﺃﻧـﻪ ﻗـﺎﻝ ﺻـﻠﻰ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)) :ﺍﻷﺑﺪﺍﻝ ﰲ ﺃﻣﱵ ﺛﻠﺜﻮﻥ ،ﻢ ﺗﻘﻮﻡ ﺍﻷﺭﺽ ﻭﻢ ﲤﻄﺮﻭﻥ ﻭﻢ ﺗﻨﺼﺮﻭﻥ(( .ﻭﺭﻭﻯ ﺃﲪﺪ ﻋﻦ ﻋﻠﻲ ﻛـﺮﻡ
ﺍﷲ ﻭﺟﻬﻪ ﺑﺴﻨﺪ ﺣﺴﻦ)) :ﻳﺴﻘﯽ ﻢ ﺍﻟﻐﻴﺚ ﻭﻳﻨﺘﺼﺮ ﻢ ﻋﻠﯽ ﺍﻷﻋﺪﺍﺀ ﻭﻳﺼﺮﻑ ﻋﻦ ﺃﻫﻞ ﺍﻟﺸﺎﻡ ﻢ ﺍﻟﻌﺬﺍﺏ((.ﻭﻋـﻦ ﺍﺑـﻦ ﻋﻤـﺮ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ )) :ﻻﻳﺰﺍﻝ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼ ﳛﻔﻆ ﺍﷲ ﻢ ﺍﻷﺭﺽ،ﮐﻠﹼﻤـﺎ ﻣـﺎﺕ ﺭﺟـﻞ ﺃﺑـﺪﻝ ﺍﷲ ﻣﮑﺎﻧـﻪ ﺁﺧـﺮ ﻭﻫـﻢ ﻓـﯽ ﺍﻷﺭﺽ
ﮐﻠﹼﻬﺎ(( .ﻭﻗﺪ ﺃﻃﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﺍ ﻓﻤﻦ ﺷﺎﺀ ﺍﻟﺘﻔﺼﻴﻞ ﻓﻠﲑﺍﺟﻊ ﻣﺼﻨﻔﺎﺗﻪ).ﳐﺘﺼﺮﺍ ﻣـﻦ ﺍﻟﻔﺘـﺎﻭﻯ ﺍﻟﺮﺿـﻮﻳﺔ ﺍﻠـﺪ ،٣٠
ﺍﻟﺮﺳﺎﻟﺔ :ﺍﻷﻣﻦ ﻭﺍﻟﻌﻠﻰ ﻟﻨﺎﻋﱵ ﺍﳌﺼﻄﻔﻰ ﺑﺪﺍﻓﻊ ﺍﻟﺒﻼﺀ(
ﻗﻮﻟﻪ] :ﺑﻐﻠﺒﺔ ﺍﳌﺸﺮﻛﲔ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﺍﻟﻔﺴﺎﺩ] .ﻋﻠﻤﻴﺔ[ )(٧
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ﻳـﺖ اﷲ ِ َ ْ ُ ْ
ﻧﺘﻠﻮ َـﺎ ﴾ ﺗﻠ َ ﴾ ﻫـﺬه اﻵﻳـﺎت ﴿ ٰ ُ اﻟﻌﻠَﻤِ ْ َ ﴿ ﴾﴾۲۵۱ﻓﺪﻓﻊ ﺑﻌﻀﻬﻢ ﺑـﺒﻌﺾ)ْ ِ ﴿ .(١ ذوﻓﻀﻞ َﻋ َ ْ ٰ
اﷲ ُ ْ َ ْ ٍ
اﳌﺴﺎﺟﺪ ﴿ َو ٰﻜِﻦ َ
= ﺧﱪ ١٢ . = ﻣﺒﺘﺪﺃ ١٢ .
ن وﻏﲑﻫﺎ) (٢رد ﻟﻘﻮل اﻟﻜﻔﺎر اﻟﻤﺮﺳﻠ ْ َ ﴿ ﴾﴾۲۵۲اﻟﺘﺄﻛﻴﺪ ﺑﺈ ّ ﺑﺎﻟﺤﻖ ﴾ ﺑﺎﻟﺼﺪق ﴿ َو ِاﻧ َ َ ِ َ
ﻟﻤﻦ ْ ُ ْ َ ِ ﳏﻤﺪ ﴿ ِ ْ َﻧﻘﺼﻬﺎ ﴿ َﻋﻠ َْﻴ َ ﴾ ﻳﺎ ّ
ﻟﻪ½ :ﻟﺴﺖ ﻣﺮﺳﻼ¼.
ﻗﻮﻟﻪ] :ﻓﺪﻓﻊ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻔﻀﻞ ﺍﻟﻔﻀﻞ ﺍﳋﺎﺹ ﻟﲑﺗﺒﻂ ﲟﺎ ﺳﺒﻖ ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﻏﲑﻫﺎ[ ﻭﻫﻮ ﺍﻟﻼﻡ ﻭﺍﲰﻴﺔ ﺍﳉﻤﻠﺔ") .ﲨﻞ"( )(٢
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) ....(٦ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺻﺪﻗﺘﻚ ﻋﻠﻰ ﺍﳌﺴﻜﲔ ﺻﺪﻗﺔ ﻭﻋﻠﻰ ﺫﻭﻱ ﺭﲪﻚ ﺍﺛﻨﺘﺎﻥ ،ﺻﺪﻗﺔ ﻭﺻﻠﺔ¼.
)ﺍﳌﺴﻨﺪ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ ،ﺣﺪﻳﺚ ﺳﻠﻤﺎﻥ ﺑﻦ ﻋﺎﻣﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﺍﳊﺪﻳﺚ:
(٢٦٢/٦ ،١٧٨٨٩
) ....(٧ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﻣﻦ ﻋﻤﻞ ﺬﻩ ﺍﻵﻳﺔ ﻓﻘﺪ ﺍﺳﺘﻜﻤﻞ ﺍﻹﳝﺎﻥ¼) .ﺍﳌﺼﻨﻒ ﻻﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ،ﻛﺘﺎﺏ
ﺍﻟﺰﻫﺪ ،ﻛﻼﻡ ﻋﻠﻘﻤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﺍﳊﺪﻳﺚ.(٢٨٤/١٩ ،٣٦٠٥٣ :
) ....(٨ﺭﻭﻱ ½ﺍﳌﺴﻠﻤﻮﻥ ﺗﺘﻜﺎﻓﺄ ﺩﻣﺎﺀﻫﻢ¼) .ﺍﻟﺴﻨﻦ ﻷﰊ ﺩﺍﻭﺩ ،ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ،ﺑﺎﺏ ﰲ ﺍﻟﺴﺮﻳﺔ ﺗﺮﺩ ...ﺇﱁ،
ﺍﳊﺪﻳﺚ(١٠٦/٣ ،٢٧٥١ :
) ....(٩ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺸﺒﺎﺏ ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺍﻟﺒﺎﺀﺓ ﻓﻠﻴﺘﺰﻭﺝ ﻓﺈﻧﻪ ﺃﻏﺾ ﻟﻠﺒﺼﺮ ﻭﺃﺣﻔﻆ
ﻟﻠﻔﺮﺝ ﻭﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﻓﻌﻠﻴﻪ ﺑﺎﻟﺼﻮﻡ ﻓﺈﻧﻪ ﻟﻪ ﻭﺟﺎﺀ¼ .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ) .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﺘﺎﺏ
ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ﻣﻦ ﱂ ﻳﺴﺘﻄﻊ ﺍﻟﺒﺎﺀﺓ ،ﺍﳊﺪﻳﺚ(٤٢٢/٣ ،٥٠٦٦ :
) ....(١٠ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﺩﻋﻮﺓ ﺍﳌﺴﻠﻢ ﻻ ﺗﺮﺩ ﺇﻻ ﻹﺣﺪﻯ ﺛﻼﺙ ﺇﻣﺎ ﺃﻥ ﻳﺪﻋﻮ ﺑﺈﰒ ﺃﻭ ﻗﻄﻴﻌﺔ ﺭ ِﺣﻢٍ ﻭﺇﻣﺎ ﺃﻥ ﻳﺪﺧﺮ
ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﻭﺇﻣﺎ ﺃﻥ ﻳﺼﺮﻑ ﺍﻟﺴﻮﺀ ﻋﻨﻪ ﺑﻘﺪﺭ ﻣﺎ ﺩﻋﺎ¼) .ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،ﻛﺘﺎﺏ ﺍﻷﺩﻋﻴﺔ ،ﺑﺎﺏ ﻗﺒﻮﻝ
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ﺩﻋﺎﺀ ﺍﳌﺴﻠﻢ ،ﺍﳊﺪﻳﺚ(٢٢٤/١٠ ،١٧٢٠٨ :
) ....(١١ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﻋﻠﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﷲ ﻓﺈﻧﻪ ﲨﺎﻉ ﻛﻞ ﺧﲑ¼) .ﺍﳌﺴﻨﺪ ﻷﰊ ﻳﻌﻠﻰ ،ﻣﺴﻨﺪ ﺃﰊ
ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ،ﺍﳊﺪﻳﺚ(٤٣٢/١ ،٩٩٦ :
) ....(١٢ﰲ ﺍﳊﺪﻳﺚ½ :ﻣﻦ ﻛﺴﺮ ﺃﻭ ﻋﺮﺝ ﻓﻘﺪ ﺣﻞ¼) .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺍﻟﺪﺍﺭﻣﻲ
ﻭﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ ،ﺍﻟﺴﻨﻦ ﻷﰊ ﺩﺍﻭﺩ،ﻛﺘﺎﺏ ﺍﳌﻨﺎﺳﻚ ،ﺑﺎﺏ ﺍﻹﺣﺼﺎﺭ ،ﺍﳊﺪﻳﺚ(٢٥٢/٢ ،١٨٦٣ :
) ....(١٣ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﺗﺎﺑﻌﻮﺍ ﺑﲔ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ﻓﺈﻤﺎ ﻳﻨﻔﻴﺎﻥ ﺍﻟﻔﻘﺮ ﻭﺍﻟﺬﻧﻮﺏ ﻛﻤﺎ ﻳﻨﻔﻲ ﺍﻟﻜﲑ ﺧﺒﺚ ﺍﳊﺪﻳﺪ
ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﻟﻴﺲ ﻟﻠﺤﺞ ﺍﳌﱪﻭﺭ ﺟﺰﺍﺀ ﺇﻻ ﺍﳉﻨﺔ¼) .ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﰲ
ﺛﻮﺍﺏ ﺍﳊﺞ ﻭﺍﻟﻌﻤﺮﺓ ،ﺍﳊﺪﻳﺚ(٢١٨/٢ ،٨١٠ :
) ....(١٤ﰲ ﺍﳊﺪﻳﺚ½ :ﺇﺫﺍ ﺗﺎﺏ ﺍﻟﻌﺒﺪ ﺃﻧﺴﻰ ﺍﷲ ﺍﳊﻔﻈﺔ ﺫﻧﻮﺑﻪ ﻭﺃﻧﺴﻰ ﺫﻟﻚ ﺟﻮﺍﺭﺣﻪ ﻭﻣﻌﺎﳌﻪ ﺣﱴ ﻳﺄﰐ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ﻭﻟﻴﺲ ﻋﻠﻴﻪ ﺷﺎﻫﺪ ﺑﺬﻧﺐ¼) .ﻛﱰ ﺍﻟﻌﻤﺎﻝ ،ﺣﺮﻑ ﺍﻟﺘﺎﺀ ،ﻛﺘﺎﺏ ﺍﻟﺘﻮﺑﺔ ،ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ ﰲ ﻓﻀﻠﻬﺎ
ﻭﺍﻟﺘﺮﻏﻴﺐ ﻓﻴﻬﺎ ،ﺍﳊﺪﻳﺚ ،١٠١٧٥ :ﺍﻠﺪ ،٢ﺍﳉﺰﺀ ،٤ﺻـ(٨٧
) ....(١٥ﻭﺭﻭﻱ½ :ﺃﻥ ﺍﷲ ﻋﺰﻭﺟﻞ ﻳﺒﺎﻫﻲ ﻣﻼﺋﻜﺘﻪ ﺑﺄﻫﻞ ﻋﺮﻓﺎﺕ ﻭﻳﻘﻮﻝ ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﻋﺒﺎﺩﻱ ﺟﺎﺅﻭﺍ ﻣﻦ ﻛﻞ ﻓﺞ
ﻋﻤﻴﻖ ﺷﻌﺜﺎ ﻏﱪﺍ ﺃﺷﻬﺪﻭﺍ ﺇﱐ ﻏﻔﺮﺕ ﳍﻢ¼) .ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ﰲ ﻋﺮﻓﺔ ،ﺍﳊﺪﻳﺚ:
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(٥٦٢/٣ ،٥٥٥٣
) ....(١٦ﻭﻳﺮﻭﻯ½ :ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﺭﺋﻲ ﰲ ﻳﻮﻡ ﻫﻮ ﺃﺻﻐﺮ ﻭﺃﺣﻘﺮ ﻭﺃﺫﻝ ﻣﻨﻪ ﻳﻮﻡ ﻋﺮﻓﺔ ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﳌﺎ ﻳﺮﻯ ﻣﻦ
ﺗﱰﻝ ﺍﻟﺮﲪﺔ ﻭﲡﺎﻭﺯ ﺍﷲ ﻋﻦ ﺍﻟﺬﻧﻮﺏ ﺍﻟﻌﻈﺎﻡ¼) .ﺍﳌﺆﻃﺎ ﻟﻺﻣﺎﻡ ﻣﺎﻟﻚ ،ﻛﺘﺎﺏ ﺍﳊﺞ ،ﺑﺎﺏ ﺟﺎﻣﻊ ﺍﳊﺞ،
ﺻـ (٤٥٧
) ....(١٧ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﺫﻧﺒﺎ ﻣﻦ ﻭﻗﻒ ﺑﻌﺮﻓﺔ ﻓﻈﻦ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻐﻔﺮ ﻟﻪ¼) .ﻛﺸﻒ ﺍﳋﻔﺎﺀ،
ﺣﺮﻑ ﺍﳍﻤﺰﺓ ﻣﻊ ﺍﻟﻌﲔ ،ﺍﳊﺪﻳﺚ(١٣١/١ ،٤٢٥ :
) ....(١٨ﻭﻋﻦ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ½ :ﺃﻥ ﺍﳊﺴﻨﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺮﺃﺓ ﺍﻟﺼﺎﳊﺔ ﻭﰲ ﺍﻵﺧﺮﺓ ﺍﳊﻮﺭﺍﺀ ﻭﻋﺬﺍﺏ
ﺍﻟﻨﺎﺭ ﺍﳌﺮﺃﺓ ﺍﻟﺴﻮﺀ¼) .ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ،ﺍﳊﺪﻳﺚ(١٩١/٢ ،١٥٥٢:
) ....(١٩ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﻛﱪ ﺩﺑﺮ ﻛﻞ ﺻﻼﺓ ﻣﻦ ﻳﻮﻡ ﻋﺮﻓﺔ ﺇﱃ ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ¼) .ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،ﺃﺑﻮﺍﺏ
ﺍﻟﻌﻴﺪﻳﻦ ،ﺍﳊﺪﻳﺚ(٤٢٩/٢ ،٣٢٠١ :
) ....(٢٠ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﺍﳌﺴﻠﻢ ﻣﻦ ﺳﻠﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ ﻟﺴﺎﻧﻪ ﻭﻳﺪﻩ ﻭﺍﳌﺆﻣﻦ ﻣﻦ ﺃﻣﻨﻪ
ﺍﻟﻨﺎﺱ¼) .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ،ﺑﺎﺏ ﺍﳌﺴﻠﻢ ﻣﻦ ﺳﻠﻢ ﺍﳌﺴﻠﻤﻮﻥ ،ﺍﳊﺪﻳﺚ(١٥/١ ،١٠ :
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) ....(٢١ﰲ ﺍﳊﺪﻳﺚ½ :ﻟﹶﻤﻮﺿﻊ ﺳﻮﻁ ﺃﺣﺪﻛﻢ ﰲ ﺍﳉﻨﺔ ﺧﲑ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ¼) .ﺍﳌﺴﻨﺪ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ،ﻣﺴﻨﺪ
ﺍﳌﻜﻴﲔ ،ﻣﺴﻨﺪ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ،ﺍﳊﺪﻳﺚ(٢٩٨/٥ ،١٥٥٦٣ :
) ....(٢٢ﻗﺎﻝ½ :ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ﻣﻦ ﺍﻷﻣﻢ ﻛﺎﻧﻮﺍ ﻳﻌﺬﺑﻮﻥ ﺑﺄﻧﻮﺍﻉ ﺍﻟﺒﻼﺀ ﻓﻼ ﻳﺼﺮﻓﻬﻢ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻬﻢ ﺣﱴ ﺇﻥ
ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻳﻮﺿﻊ ﻋﻠﻰ ﺭﺃﺳﻪ ﺍﳌﻨﺸﺎﺭ ﻓﻴﺸﻖ ﻓﻠﻘﺘﲔ ﻭﳝﺸﻂ ﺍﻟﺮﺟﻞ ﺑﺄﻣﺸﺎﻁ ﺍﳊﺪﻳﺪ ﲟﺎ ﺩﻭﻥ ﺍﻟﻌﻈﻢ
ﻣﻦ ﳊﻢ ﻭﻋﺼﺐ ﻣﺎ ﻳﺼﺮﻓﻪ ﺫﻟﻚ ﻋﻦ ﺩﻳﻨﻪ ﻭﺃﱘ ﺍﷲ ﻟﻴﺘﻤﻦ ﺍﷲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﱴ ﻳﺴﲑ ﺍﻟﺮﺍﻛﺐ ﻣﻨﻜﻢ ﻣﻦ
ﺻﻨﻌﺎﺀ ﺇﱃ ﺣﻀﺮ ﻣﻮﺕ ﻻ ﳜﺸﻰ ﺇﻻ ﺍﷲ ﻭﺍﻟﺬﺋﺐ ﻋﻠﻰ ﻏﻨﻤﻪ ﻭﻟﻜﻨﻜﻢ ﺗﻌﺠﻠﻮﻥ¼) .ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ،
ﻛﺘﺎﺏ ﺍﳉﻬﺎﺩ ،ﺑﺎﺏ ﰲ ﺍﻷﺳﲑ ﻳﻜﺮﻩ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ،ﺍﳊﺪﻳﺚ(٦٥/٣ ،٢٦٤٩ :
) ....(٢٣ﻭﰲ ﺍﳊﺪﻳﺚ½ :ﻣﻠﻌﻮﻥﹲ ﻣﻦ ﺃﹶﺗﻰ ﺍﻣﺮﺃﺗﻪ ﰲ ﺩﺑﺮﻫﺎ¼) .ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ﰲ ﺟﺎﻣﻊ
ﺍﻟﻨﻜﺎﺡ ،ﺍﳊﺪﻳﺚ(٣٦٣/٢ ،٢١٦٢ :
) ....(٢٤ﺑﺄﻥ ﻳﻘﻮﻝ½ :ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺃﻟﻠﻬﻢ ﺟﻨﺒﻨﺎ ﺍﻟﺸﻴﻄﺎﻥﹶ ﻭ ﺟﻨﺐِ ﺍﻟﺸﻴﻄﺎﻥﹶ ﻣﺎ ﺭﺯﻗﺘﻨﺎ¼) .ﺻﺤﻴﺢ
ﻣﺴﻠﻢ ،ﻛﺘﺎﺏ ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ﻣﺎ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﻮﻟﻪ ﻋﻨﺪ ﺍﳉﻤﺎﻉ ،ﺍﳊﺪﻳﺚ ،١٤٣٤ :ﺻـ(٧٥١
) ....(٢٥ﻭﻫﻮ ﺃﻧﻪ ﺟﺎﺀﺕ ﺍﻣﺮﺃﺓ ﺗﺴﻤﻰ ﲤﻴﻤﺔ ﺍﻟﻘﺮﻇﻴﺔ ﻭﻛﺎﻧﺖ ﻣﺘﺰﻭﺟﺔ ﺑﺎﺑﻦ ﻋﻤﻬﺎ ﺭﻓﺎﻋﺔ ﺍﻟﻘﺮﻇﻲ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ
ﺖ ﻃﻼﻗﻲ ﻓﺘﺰﻭﺟﺖ ﺑﻌﺒﺪ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻟﺖ :ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻥ ﺭﻓﺎﻋﺔ ﺃﺑ
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ﺍﻟﺮﲪﻦ ﺑﻦ ﺍﻟﺰﺑﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺇﳕﺎ ﻣﻌﻪ ﻣﺜﻞ ﻫﺪﺑﺔ ﺍﻟﺜﻮﺏ ﻓﺘﺒﺴﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻭﻗﺎﻝ ﺃﺗﺮﻳﺪﻳﻦ ﺃﻥ ﺗﺮﺟﻌﻲ ﺇﱃ ﺭﻓﺎﻋﺔ؟ ﻻ ﺣﱴ ﻳﺬﻭﻕ ﻋﺴﻴﻠﺘﻚ ﻭﺗﺬﻭﻗﻲ ﻋﺴﻴﻠﺘﻪ) .ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻛﺘﺎﺏ
ﺍﻟﻨﻜﺎﺡ ،ﺑﺎﺏ ﻻﲢﻞ ﺍﳌﻄﻠﻘﺔ ﺛﻼﺛﺎ ،ﺍﳊﺪﻳﺚ ،١٤٣٣ :ﺻـ(٧٥٠
) ....(٢٦ﰲ ﺍﳊﺪﻳﺚ½ :ﺑﻮﺭﻙ ﻷﻣﱵ ﰲ ﺑﻜﻮﺭﻫﺎ¼) .ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ،ﺑﺎﺏ ﺍﻷﻟﻒ ،ﺍﳊﺪﻳﺚ.(٢٢٠/١ ،٧٥٤ :
) ....(٢٧ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﺍﷲ ﺍﷲ ﰲ ﺃﺻﺤﺎﰊ ﻻ ﺗﺘﺨﺬﻭﻫﻢ ﻏﺮﺿﺎ ﻣﻦ ﺑﻌﺪﻱ¼) .ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،ﻛﺘﺎﺏ
ﺍﳌﻨﺎﻗﺐ ،ﺑﺎﺏ ﰲ ﻣﻦ ﺳﺐ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺍﳊﺪﻳﺚ(٤٦٢/٥ ،٣٨٨٧ :
)½ ....(٢٨ﻓﻮﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﺃﻧﻔﻖ ﺃﺣﺪﻛﻢ ﻣﺜﻞ ﺃﺣﺪ ﺫﻫﺒﺎ ﻣﺎ ﺑﻠﻎ ﻣﺪ ﺃﺣﺪﻫﻢ ﻭﻻ ﻧﺼﻴﻔﻪ¼) .ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ،
ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ ،ﺑﺎﺏ ﰲ ﻣﻦ ﺳﺐ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺍﳊﺪﻳﺚ(٤٦٣/٥ ،٣٨٨٨ :
v…v…v…v…v…v
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ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ
ﻌﺾۘ﴾)........................................ (٢
ﻌﻀ ُ ْﻢ َﻋ ٰ َ ْ ٍ اﻟﺮﺳﻞ﴾ ﺻﻔﺔ ،واﳋﱪ﴿ َ ْ َ
ﻓﻀﻠﻨﺎ َ ْ َ
)(١
﴿ ِﺗﻠْ َ ﴾ ﻣﺒﺘﺪأ ﴿ ُ ُ
ﻭﻗﻒ ﻻﺯﻡ
ﻗﻮﻟﻪ] :ﺗﻠﻚ ﺍﻟﺮﺳﻞ[ ½ﺗﻠﻚ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳉﻤﺎﻋﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻗﺼﺼﻬﺎ ﰲ ﺍﻟﺴﻮﺭﺓ ،ﻓﺎﻟﻼﻡ ﻟﻠﻌﻬـﺪ ﺃﻭ ﺍﳉﻤﺎﻋـﺔ ﺍﳌﻌﻠﻮﻣـﺔ ﻟﻠﺮﺳـﻮﻝ )(١
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭ ﺍﻹﺷﺎﺭﺓ ﳉﻤﺎﻋﺔ ﺍﻟﺮﺳﻞ ﻭﺍﻟﻼﻡ ﻟﻼﺳﺘﻐﺮﺍﻕ) .ﺑﻴﻀﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻓﻀﻠﻨﺎ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ[ ﺃﲨﻌﺖِ ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﺑﻌﺾ ﺍﻷﻧﺒﻴﺎﺀ ﺃﻓﻀﻞ ﻣﻦ ﺑﻌﺾ ﻭﻋﻠﻰ ﺃﻥ ﺳﻴﺪﻧﺎ ﻭﻧﺒﻴﻨـﺎ ﳏﻤـﺪﺍ ﺻـﻠﻰ )(٢
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻜﻞ ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻭﺟﻮﻩ :ﺃﺣﺪﻫﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻭﺭﻓﻌﻨﺎ ﻟﻚ ﺫﻛـﺮﻙ﴾]ﺍﻻﻧـﺸﺮﺍﺡ[ ﻓﻘﻴـﻞ ﻓﻴـﻪ ﻷﻧـﻪ ﻗـﺮﻥ
ﺫﻛﺮ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺬﻛﺮﻩ ﰲ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻷﺫﺍﻥ ﻭﺍﻟﺘﺸﻬﺪ ﻭﱂ ﻳﻜﻦ ﺫﻛـﺮ ﺳـﺎﺋﺮ ﺍﻷﻧﺒﻴـﺎﺀ ﻛـﺬﻟﻚ ،ﺻـﻠﻮﺍﺕ ﺍﷲ
ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ .ﺍﻟﺜﺎﱐ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ﴾]ﺍﻷﻧﺒﻴﺎﺀ[ ﻓﻠﻤﺎ ﻛﺎﻥ ﺭﲪﺔ ﻟﻜﻞ ﺍﻟﻌـﺎﻟﹶﻤﲔ ﻟـﺰﻡ
ﺃﻥ ﻳﻜﻮﻥ ﺃﻓﻀﻞ ﻣﻦ ﻛﻞ ﺍﻟﻌﺎﳌﲔ .ﺍﻟﺜﺎﻟﺚ ﺃﻧﻪ ﺗﻌﺎﱃ ﻗﺮﻥ ﻃﺎﻋﺘﻪ ﺑﻄﺎﻋﺘﻪ ﻓﻘﺎﻝ﴿ :ﻣـﻦ ﻳﻄـﻊ ﺍﻟﺮﺳـﻮﻝ ﻓﻘـﺪ ﺃﻃـﺎﻉ ﺍﷲ﴾]ﺍﻟﻨـﺴﺎﺀ[
ﻭﺑﻴﻌﺘﻪ ﺑﺒﻴﻌﺘﻪ ﻓﻘﺎﻝ ﴿ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺎﻳﻌﻮﻧﻚ ﺇﳕﺎ ﻳﺒﺎﻳﻌﻮﻥ ﺍﷲ﴾]ﺍﻟﻔﺘﺢ[ ﻭﻋﺰﺗﻪ ﺑﻌﺰﺗﻪ﴿ :ﻭﷲ ﺍﻟﻌﺰﺓ ﻭﻟﺮﺳـﻮﻟﻪ﴾ ]ﺍﳌﻨـﺎﻓﻘﻮﻥ[ ﻭﺭﺿـﺎﻩ
ﺑﺮﺿــﺎﻩ ﻓﻘــﺎﻝ﴿ :ﻭﺍﷲ ﻭﺭﺳــﻮﻟﻪ ﺃﺣــﻖ ﺃﻥ ﻳﺮﺿــﻮﻩ﴾]ﺍﻟﺘﻮﺑــﺔ[ ﻭﺇﺟﺎﺑﺘ ـﻪ ﺑﺈﺟﺎﺑﺘــﻪ ﻓﻘــﺎﻝ﴿ :ﻳــﺎ ﺃﻳﻬــﺎ ﺍﻟــﺬﻳﻦ ﺃﻣﻨــﻮﺍ ﺍﺳــﺘﺠﻴﺒﻮﺍ ﷲ
ﻭﻟﻠﺮﺳﻮﻝ﴾]ﺍﻷﻧﻔﺎﻝ[ .ﺍﻟﺮﺍﺑﻊ ﺃﻥ ﻣﻌﺠﺰﺓ ﺭﺳﻮﻟﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺃﻓـﻀﻞ ﻣـﻦ ﻣﻌﺠـﺰﺍﺕ ﺳـﺎﺋﺮ ﺍﻷﻧﺒﻴـﺎﺀ ﻓﻮﺟـﺐ ﺃﻥ ﻳﻜـﻮﻥ
ﺭﺳﻮﻟﻨﺎ ﺃﻓﻀﻞ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ .ﺍﳋﺎﻣﺲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﺳـﻴﺪﻧﺎ ﳏﻤـﺪﺍ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﺑﺄﻥ ﻳﺘﺤﺪﻯ ﺑﻜﻞ ﺳﻮﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻓﻘﺎﻝ ﴿ﻓﺎﺗﻮﺍ ﺑﺴﻮﺭﺓ ﻣﻦ ﻣﺜﻠﻪ﴾ ]ﺍﻟﺒﻘﺮﺓ[ ﻭﺍﻗﺼﺮ ﺍﻟـﺴﻮﺭ ﺳـﻮﺭﺓ ﺍﻟﻜـﻮﺛﺮ ﻭﻫـﻲ ﺛـﻼﺙ
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ﺁﻳﺎﺕ ﻭﻛﺎﻥ ﺍﷲ ﲢﺪﺍﻫﻢ ﺑﻜﻞ ﺛﻼﺙ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﳌﺎ ﻛﺎﻥ ﻛﻞ ﺍﻟﻘﺮﺁﻥ ﺳﺘﺔ ﺁﻻﻑ ﻭﺳﺘﺔ ﻣﺌﺔ ﻭﺳﺘﻮﻥ ﻭﺳـﺘﺔ ﺁﻳـﺎﺕ ﻭﻛـﺬﺍ
ﺁﻳﺔ ﻟﺰﻡ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﻌﺠﺰ ﺍﻟﻘﺮﺁﻥ ﻣﻌﺠﺰﺍ ﻭﺍﺣﺪﺍ ﺑﻞ ﻳﻜﻮﻥ ﺃﻟﻔﻲ ﻣﻌﺠﺰﺓ ﻭﺃﺯﻳﺪ ،ﻭﺇﺫﺍ ﺛﺒـﺖ ﻫـﺬﺍ ﻓﻨﻘـﻮﻝ ﺇﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ
ﺫﻛﺮ ﺗﺸﺮﻳﻒ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﺑﺘﺴﻊ ﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﻓﻸﻥ ﳛﺼﻞ ﺍﻟﺘﺸﺮﻳﻒ ﻟﺴﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ـﺬﻩ ﺍﻵﻳـﺎﺕ ﺍﻟﻜـﺜﲑﺓ ﻛـﺎﻥ ﺃﻭﱃ
ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻤﺎ .ﺍﻟﺴﺎﺩﺱ ﺃﻧـﻪ ﺗﻌـﺎﱃ ﺑﻌـﺪ ﻣـﺎ ﺣﻜـﻰ ﺃﺣـﻮﺍﻝ ﺍﻷﻧﺒﻴـﺎﺀ ﻗـﺎﻝ﴿ :ﺃﻭﻟﺌـﻚ ﺍﻟـﺬﻳﻦ ﻫـﺪﻯ ﺍﷲ ﻓﺒﻬـﺪﺍﻫﻢ
ﺍﻗﺘﺪﻩ﴾]ﺍﻷﻧﻌﺎﻡ[ ﻓﺄﻣﺮ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻻﻗﺘﺪﺍﺀ ﲟﻦ ﻗﺒﻠﻪ ﻓﺈﻣﺎ ﺃﻥ ﻳﻘﺎﻝ ﺇﻧﻪ ﻛﺎﻥ ﻣﺎﻣﻮﺭﺍ ﺑﺎﻻﻗﺘﺪﺍﺀ ﻢ ﰲ ﺃﺻـﻮﻝ ﺍﻟـﺪﻳﻦ
ﻭﻫﻮ ﻏﲑ ﺟﺎﺋﺰ ﻷﻧﻪ ﺗﻘﻠﻴﺪ ﺃﻭ ﰲ ﻓﺮﻭﻉ ﺍﻟﺪﻳﻦ ﻭﻫﻮ ﻏﲑ ﺟـﺎﺋﺰ ﻷﻥ ﺷـﺮﻋﻪ ﻧـﺴﺦ ﺳـﺎﺋﺮ ﺍﻟـﺸﺮﺍﺋﻊ ﻓﻠـﻢ ﻳﺒـﻖ ﺇﻻ ﺃﻥ ﻳﻜـﻮﻥ ﺍﳌـﺮﺍﺩ
ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ ﻓﻜﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ﺇﻧﺎ ﺍﻃﹼﻠﻌﻨﺎﻙ ﻋﻠﻰ ﺃﺣـﻮﺍﳍﻢ ﻭﺳِـﻴﺮﻫﻢ ﻓـﺎﺧﺘﺮ ﺃﻧـﺖ ﻣﻨـﻬﺎ ﺃﺟﻮﺩﻫـﺎ ﻭﺃﺣـﺴﻨﻬﺎ ﻭﻛـﻦ
ﻣﻘﺘﺪﻳﺎ ﻢ ﰲ ﻛﻠﻬﺎ ،ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﳌﹶﺮﺿﻴﺔ ﻣﺎ ﻛﺎﻥ ﻣﺘﻔﺮﻗﺎ ﻓﻴﻬﻢ ،ﻓﻮﺟﺐ ﺃﻥ ﻳﻜـﻮﻥ ﺃﻓـﻀﻞ ﻣﻨـﻬﻢ.
ﺍﻟﺴﺎﺑﻊ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻌﺚ ﺇﱃ ﻛﻞ ﺍﳋﻠﻖ ﻭﺫﻟﻚ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﺸﻘﹼﺘﻪ ﺃﻛﺜﺮ ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺃﻓﻀﻞ .ﺍﻟﺜﺎﻣﻦ ﺃﻥ
ﺩﻳﻦ ﺭﺳﻮﻟﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﺍﻷﺩﻳﺎﻥ ﻓﻴﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻧﺒﻴﻨﺎ ﺃﻓﻀﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﺍﻟﺘﺎﺳﻊ ﺃﻣـﺔ ﺳـﻴﺪﻧﺎ
ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﺍﻷﻣﻢ ﻟﻘﻮﻟﻪ ﺗﻌـﺎﱃ﴿ :ﻛﻨـﺘﻢ ﺧـﲑ ﺃﻣـﺔ ﺃﺧﺮﺟـﺖ ﻟﻠﻨـﺎﺱ﴾]ﺁﻝ ﻋﻤـﺮﺍﻥ[ ﻓﻮﺟـﺐ ﺃﻥ
ﻳﻜﻮﻥ ﺭﺳﻮﻟﻨﺎ ﺃﻓﻀﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﰒ ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺇﳕـﺎ ﻧﺎﻟـﺖ ﻫـﺬﻩ ﺍﻟﻔـﻀﻴﻠﺔ ﳌﺘﺎﺑﻌـﺔ ﺳـﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ
ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻗﻞ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ﴾]ﺁﻝ ﻋﻤـﺮﺍﻥ[ ﻭﻓـﻀﻴﻠﺔ ﺍﻟﺘـﺎﺑﻊ ﺗﻮﺟـﺐ
ﻓﻀﻴﻠﺔ ﺍﳌﺘﺒﻮﻉ ،ﻭﺃﻳﻀﺎ ﺃﻥ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻛﺜﺮ ﺛﻮﺍﺑﺎ ﻷﻧﻪ ﻣﺒﻌﻮﺙ ﺇﱃ ﺍﳉﻦ ﻭﺍﻹﻧـﺲ ﻓﻮﺟـﺐ ﺃﻥ ﻳﻜـﻮﻥ ﺛﻮﺍﺑـﻪ ﺃﻛﺜـﺮ
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?ﻣﻔﻌﻮﻝ ﺃﻭﻝ ١٢ . ?ﺑﻼ ﻭﺍﺳﻄﺔ١٢ .
ﻌـﻀ ُ ْﻢ﴾ أي ﳏﻤـﺪ اﺻـ اﷲ ﻋﻠﻴـﻪ و ﺳـﻠﻢ
)(٢
اﷲ﴾ ﻛﻤـﻮ ﴿ َ َ َ
ورﻓـ َﻊ َ ْ َ ﻠـﻢ ُﻣـﻦ َ َ ﺑﺘﺨﺼﻴﺼﻪ ﲟﻨﻘﺒﺔ ﻟﻴﺴﺖ ﻟﻐـﲑه ﴿ ِ ْ
ﻣﻨ ُ ْﻢ ْ
)(١
ﻷﻥ ﻟﻜﺜﺮﺓ ﺍﳌﺴﺘﺠﻴﺒﲔ ﺃﺛﺮﺍ ﰲ ﻋﻠﻮ ﺷﺄﻥ ﺍﳌﺘﺒﻮﻉ .ﺍﻟﻌﺎﺷﺮ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺧـﺎﺗﻢ ﺍﻟﺮﺳـﻞ ﻓﻮﺟـﺐ ﺃﻥ ﻳﻜـﻮﻥ ﺃﻓـﻀﻞ.
ﺍﳊــﺎﺩﻱ ﻋــﺸﺮ ﺃﻥ ﺍﷲ ﺗﻌــﺎﱃ ﻛﹸﻠﹼﻤــﺎ ﻧــﺎﺩﻯ ﻧﺒﻴــﺎ ﰲ ﺍﻟﻘــﺮﺁﻥ ﻧــﺎﺩﺍﻩ ﺑﺎﲰــﻪ﴿ :ﻳــﺎ ﺁﺩﻡ ﺍﺳــﻜﻦ﴾]ﺍﻟﺒﻘــﺮﺓ[ ﻭ﴿ﻧﺎﺩﻳﻨــﻪ ﺃﻥ ﻳــﺎ
ﺇﺑــﺮﺍﻫﻴﻢ﴾]ﺍﻟــﺼﺎﻓﺎﺕ[ ﴿ﻳــﺎ ﻣﻮﺳــﻰ ﺇﱐ ﺃﻧــﺎ ﺭﺑــﻚ﴾]ﻃــﻪ[ ﻭﺃﻣــﺎ ﺍﻟــﻨﱯ ﺻــﻠﻰ ﺍﷲ ﻋﻠﻴــﻪ ﻭﺳــﻠﻢ ﻓﺈﻧــﻪ ﻧــﺎﺩﺍﻩ ﺑﻘﻮﻟــﻪ﴿ :ﻳــﺎ ﺃﻳﻬــﺎ
ﺍﻟﻨﱯ﴾]ﺍﻷﺣﺰﺍﺏ[ ﴿ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺳﻮﻝ﴾]ﺍﳌﺎﺋﺪﺓ[ ﻭﺫﻟﻚ ﻳﻔﻴﺪ ﺍﻟﻔﻀﻞ .ﺍﻟﺜﺎﱐ ﻋﺸﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﻗـﺎﻝ :ﺟﻠـﺲ
ﻧﺎﺱ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺘﺬﺍﻛﺮﻭﻥ ﻓﺴﻤﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺪﻳﺜﻬﻢ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﻋﺠﺒـﺎ ﺇﻥ ﺍﷲ ﺍﲣـﺬ ﺇﺑـﺮﺍﻫﻴﻢ ﺧﻠـﻴﻼ
ﻭﻗﺎﻝ ﺁﺧﺮ ﻣﺎﺫﺍ ﺑﺄﻋﺠﺐ ﻣﻦ ﻛﻼﻡ ﻣﻮﺳﻰ ﻛﻠﻤﻪ ﺗﻜﻠﻴﻤﺎ ،ﻭﻗﺎﻝ ﺁﺧـﺮ ﻓﻌﻴـﺴﻰ ﻛﻠﻤـﺔ ﺍﷲ ﻭﺭﻭﺣـﻪ ﻭﻗـﺎﻝ ﺃﺧـﺮ :ﺁﺩﻡ ﺍﺻـﻄﻔﺎﻩ ﺍﷲ
ﻓﺨﺮﺝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗـﺎﻝ ﻗـﺪ ﲰﻌـﺖ ﻛﻼﻣﻜـﻢ ﻭﺣﺠـﺘﻜﻢ ﺇﻥ ﺇﺑـﺮﺍﻫﻴﻢ ﺧﻠﻴـﻞ ﺍﷲ ﻭﻫـﻮ ﻛـﺬﻟﻚ ﻭﻣﻮﺳـﻰ
ﳒﻲ ﺍﷲ ﻭﻫﻮ ﻛﺬﻟﻚ ﻭﻋﻴﺴﻰ ﺭﻭﺡ ﺍﷲ ﻭﻫﻮ ﻛﺬﻟﻚ ﻭﺁﺩﻡ ﺍﺻﻄﻔﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫـﻮ ﻛـﺬﻟﻚ ﺃﻻ ﻭﺃﻧـﺎ ﺣﺒﻴـﺐ ﺍﷲ ﻭﻻ ﻓﺨـﺮ ﻭﺃﻧـﺎ
0
0
ﺣﺎﻣﻞ ﻟﻮﺍﺀ ﺍﳊﻤﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻻ ﻓﺨﺮ ﻭﺃﻧـﺎ ﺃﻭﻝ ﺷـﺎﻓﻊ ﻭﺃﻧـﺎ ﺃﻭﻝ ﻣـﺸﻔﱠﻊ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﻭﻻ ﻓﺨـﺮ ﻭﺃﻧـﺎ ﺃﻭﻝ ﻣـﻦ ﳛـﺮﻙ ﺣﻠﻘـﺔ
ﺍﳉﻨﺔ ﻓﻴﻔﺘﺢ ﱄ ﻓﺄﺩﺧﻠﻬﺎ ﻭﻣﻌﻲ ﻓﻘﺮﺍﺀ ﺍﳌﺆﻣﻨﲔ ﻭﻻ ﻓﺨﺮ ﻭﺃﻧﺎ ﺃﻛﺮﻡ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧِـﺮﻳﻦ ﻭﻻ ﻓﺨـﺮ .ﺻـﻠﻮﺍﺕ ﺍﷲ ﻭﺳـﻼﻣﻪ ﻋﻠـﻴﻬﻢ
ﺃﲨﻌﲔ) .ﻛﺒﲑ(
ﻣـــﻦ ﻭﺟﻬـــﻚ ﺍﳌـــﻨﲑِ ﻟﻘـــﺪ ﻧـ ـﻮﺭ ﺍﻟﻘﻤـــﺮ ﻳــﺎ ﺻــﺎﺣﺐ ﺍﳉﻤــﺎﻝ ﻭﻳــﺎ ﺳــﻴﺪ ﺍﻟﺒــﺸﺮ
ﺑﻌــﺪ ﺍﺯ ﺧــﺪﺍ ﺑــﺰﺭﮒ ﺗــﻮﺋﻲ ﻗــﺼﻪ ﳐﺘــﺼﺮ ﻻ ﳝﻜــــﻦ ﺍﻟﺜﻨــــﺎﺀُ ﻛﻤــــﺎ ﻛــــﺎﻥ ﺣﻘﱡــــﻪ
ﻗﻮﻟﻪ] :ﺑﺘﺨﺼﻴﺼﻪ ﲟﻨﻘﺒﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺘﻔﻀﻴﻞ ﻭﺳﺒﺒﻪ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺫﻛﺮ ﺍﳌﺒﻬﻢ ﻭﺃﺭﺍﺩ ﺑـﻪ ﺍﳌﻌـﲔ ﺗﻔﺨﻴﻤـﺎ ﻟـﺸﺄﻧﻪ ﻛﺄﻧـﻪ ﺍﻟﻌﻠـﻢ ﺍﳌـﺘﻌﲔ ﳍـﺬﺍ )(٢
ﺍﻟﻮﺻﻒ ﺍﳌﺴﺘﻐﲏ ﻋﻦ ﺍﻟﺘﻌﻴﲔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻌﻤﻮﻡ ﺍﻟﺪﻋﻮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﺭﻓﻌﻪ ﻭﻓﻀﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻏﲑﻩ ﻭﻻ ﻳﺮﺩ ﲝﻜـﻢ ﺳـﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ﰲ ﺍﳉـﻦ )(٣
ﻓﺈﻧﻪ ﺣﻜﻢ ﺳﻠﻄﻨﺔ ﻻ ﺣﻜﻢ ﺭﺳﺎﻟﺔ ﻭﻻ ﺩﻋﻮﺓ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺟﱪﻳﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﺿﺎﻓﺔ ½ﺭﻭﺡ¼ ﺇﱃ ½ﺍﻟﻘﺪﺱ¼ ﻟﻠﺘﺸﺮﻳﻒ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ: )(٤
﴿ﻗﹸﻞﹾ ﻧﺰﻟﹶﻪ ﺭﻭﺡ ﺍﻟﹾﻘﹸ ﺪﺱِ﴾] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺴﲑ ﻣﻌﻪ ﺣﻴﺚ ﺳﺎﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﺍﻟﺘﺄﻳﻴﺪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻫﺪﻱ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺍﳌﺸﻴﺌﺔ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٦
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?ﰒ ﺑﲔ ﺍﻻﺧﺘﻼﻑ ﻓﻘﺎﻝ١٢ .
ﻣﻦ َﻛ َ َ ﴾ ﻣﻦ﴾ ﺛﺒﺖ ﻋ إﳝﺎﻧﻪ ﴿ َ ِ
وﻣﻨْ ُ ْﻢ ْ ﻣﻦ َ َﻓﻤﻨْ ُ ْﻢ َْﻔﻮا﴾ ﳌﺸﻴﺌﺘﻪ ذﻟﻚ ﴿ َ ِاﺧﺘﻠ ُ ْ ﻻﺧﺘﻼﻓﻬﻢ وﺗﻀﻠﻴﻞ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﴿ َو ٰﻜ ِِﻦ ْ َ
ـﺪ ﴿﴾﴾۲۵۳ﻣـﻦ ﺗﻮﻓﻴـﻖ) (٢ﻣـﻦ ﺷــﺎءـﻞ ﻣ َــﺎ ُﻳﺮ ِﻳ ْـ ُ ﻛﺎﻟﻨـﺼﺎرى ﺑﻌــﺪ اﳌـﺴﻴﺢ ﴿ َ َوﻟـ ْـﻮ َﺷـ ٓ َ
ـﺎء اﷲُ َﻣــﺎ ْاﻗ َ َﺘﻠُـ ْـﻮا﴾ ﺗﺄﻛﻴــﺪ ﴿ َو ٰﻜِـﻦ َ
اﷲ َ ﻔ َْﻌـ ُ
ﻉ
)(١
ﻉ
?ﻓﺴﺮ ﺍﻟﺒﻴﻊ ﺑﺎﻟﻔﺪﺍﺀ ﻷﻧﻪ ﺳﺒﺒﻪ١٢. ?ﺿﺪ ﺍﻟﺘﻮﻓﻴﻖ١٢ .
ﻳﻮم ﻻ َﺑﻴْ َﻊ﴾ ﻓﺪاء ﴿ ِﻓﻴْ ِ َو َﻻ ُ َ
ﺧﻠﺔ﴾ ان ﻳﺎْ ِ َ َ ْ ٌ
ﻗﺒﻞ َ ْ ﻔﻘﻮا ِﻣﻤﺎ َر َ ْ ٰ ُ ْ
ﻗﻨﻜﻢ﴾ زﻛﺎﺗﻪ ﴿ ْ
ﻣﻦ َ ْ ِ ﻳﻦ َ ُ
ﻣﻨﻮا ا َ ْ ِ ُ ْ وﺧﺬﻻن ﻣﻦ ﺷﺎء َ ﴿.ﻳﺎ ﻳ َ ﺎ ِ
اﻟﺬ ْ َ
)(٣
ون﴾ ﺑـﺎﷲ أو ﲟـﺎ ﻓـﺮض ﺷﻔﺎﻋﺔ﴾ ﺑﻐـﲑ إذﻧـﻪ وﻫـﻮ ﻳـﻮم اﻟﻘﻴﺎﻣـﺔ وﰲ ﻗـﺮاءة ﺑﺮﻓـﻊ اﻟﺜﻼﺛـﺔ ﴿ َوا ْ ٰﻜـ ِ ُ ْ َ ﺻﺪاﻗﺔ ﺗﻨﻔـﻊ ﴿ َ
وﻻ َ َ َ َ
)(٤
اﻟﻈﻠﻤﻮن ﴿ ﴾﴾۲۵۴ﻟﻮﺿﻌﻬﻢ أﻣﺮ اﷲ ﰲ ﻏﲑ ﳏﻠﻪَ ﴿ .اﷲُ َ ۤﻻ ِاﻟ ٰ َ ﴾ أي ﻻ ﻣﻌﺒﻮد ﲝﻖ )(٦ﰲ اﻟﻮﺟﻮد ﴿ ِاﻻ ُ َﻮ َ ْاﻟ َ ﴾ ﻋﻠﻴﻬﻢ ﴿ ُ ُﻢ ِ ُ ْ َ
)(٥
ﺷﺎﺀ ﺍﷲ ﻣﺎ ﺍﻗﺘﺘﻠﻮﺍ[ ﻛﺮﺭﻩ ﻟﻠﺘﺄﻛﻴﺪ ﺃﻱ ﻟﻮ ﺷﺌﺖ ﺃﻥ ﻻ ﻳﻘﺘﺘﻠﻮﺍ ﱂ ﻳﻘﺘﺘﻠﻮﺍ ﺇﺫ ﻻ ﳚﺮﻱ ﰲ ﻣﻠﻜﻲ ﺇﻻ ﻣﺎ ﻳﻮﺍﻓﻖ ﻣـﺸﻴﺌﱵ ﻗﻮﻟﻪ] :ﻭﻟﻮ ٓ )(١
ﻭﻫﺬﺍ ﻳﺒﻄﻞ ﻗﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ﻷﻧﻪ ﺃﺧﱪ ﺃﻧﻪ ﻟﻮ ﺷﺎﺀ ﺃﻥ ﻻ ﻳﻘﺘﺘﻠﻮﺍ ﱂ ﻳﻘﺘﺘﻠﻮﺍ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ ½ﺷﺎﺀ ﺃﻥ ﻻ ﻳﻘﺘﺘﻠﻮﺍ ﻓﺎﻗﺘﺘﻠﻮﺍ¼ ﻭﻗﻮﻟﻪ ﴿ﻭﻟﻜـﻦ
ﺍﷲ ﻳﻔﻌﻞ ﻣﺎ ﻳﺮﻳﺪ﴾ ﺃﺛﺒﺖ ﺍﻹﺭﺍﺩﺓ ﻟﻨﻔﺴﻪ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ) .ﻣﺪﺍﺭﻙ( ]ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﻣﻦ ﺗﻮﻓﻴﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻮﺻﻮﻝ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺯﻛﺎﺗﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻹﻧﻔﺎﻕ ﺍﻟﻮﺍﺟﺐ ﺑﺪﻻﻟﺔ ﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﺍﻟﻮﻋﻴﺪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺑﻐﲑ ﺇﺫﻧﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻛﻴﻒ ﻳﺼﺢ ﻧﻔﻲ ﺍﻟﺸﻔﺎﻋﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻭﻗـﺪ ﺛﺒﺘـﺖ ﺷـﻔﺎﻋﺔ ﺍﻷﻧﺒﻴـﺎﺀ ﻳـﻮﻡ )(٤
ﺍﻟﻘﻴﺎﻣﺔ ﺑﺎﻷﺣﺎﺩﻳﺚ ﻛﺤﺪﻳﺚ ﺃﻧﺲ :ﺳﺄﻟﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﺸﻔﻊ ﱄ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻘﺎﻝ ﺃﻧﺎ ﻓﺎﻋـﻞ .ﺣـﺴﻨﻪ ﺍﻟﺘﺮﻣـﺬﻱ
ﻭﺇﻳﻀﺎﺣﻪ ﺃﻥ ﺍﻵﻳﺔ ﻣﻘﻴﺪﺓ ﺑﺂﻳﺔ ﴿ﺇﻻ ﻣﻦ ﺃﺫﻥ ﻟﻪ ﺍﻟﺮﲪﻦ ﻭﺭﺿﻲ ﻟﻪ ﻗﻮﻻ﴾ ،ﻭﺍﻟﻨﱯ ﻣﺄﺫﻭﻥ ﻟﻪ ﺃﻭ ﻳﺴﺘﺄﺫﻥ ﻓﻴﺆﺫﻥ ﻟﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ]:ﺑﺎﷲ ﺃﻭ ﲟﺎ ﻓﺮﺽ ﻋﻠﻴﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺻﺤﺔ ﺃﻥ ﻳﺮﺍﺩ ﺍﻟﻜﻔﺮ ﺍﳊﻘﻴﻘﻲ ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻷﻭﻝ ﻭﺃﻥ ﻳﺮﺍﺩ ﺍـﺎﺯﻱ ﻭﺫﻟـﻚ )(٥
ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻓﻴﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺎﻓﺮ ﺗـﺎﺭﻙ ﺍﻟـﺼﻼﺓ.ﻭﺍﻟﺘﻌـﺒﲑ ﻋﻨـﻪ ﺑـﺎﻟﻜﻔﺮ ﻟﻠﺘﻐﻠـﻴﻆ ﻭﺍﻟﺘﻬﺪﻳـﺪ ﻭﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥ ﺗﺮﻛﻬـﺎ ﻣـﻦ
ﺻﻔﺎﺕ ﺍﻟﻜﻔﺎﺭ) .ﲨﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ]:ﺃﻱ ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻹﻟﻪ ﺍﳌﻌﺒﻮﺩ ﺑﺎﳊﻖ ﻻ ﺍﳌﻌﺒﻮﺩ ﺍﳌﻄﻠﻖ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ]:ﺃﻱ ﻻ ﺃﺣﺪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻣﻦ¼ ﻭ ﺇﻥ ﻛﺎﻥ ﻟﻔﻈﻬﺎ ﺍﺳﺘﻔﻬﺎﻣﺎ ﻓﻤﻌﻨﺎﻩ ﺍﻟﻨﻔﻲ ﻭﻟﺬﺍ ﺩﺧﻠﺖ "ﺇﻻ" ﰲ ﻗﻮﻟﻪ ½ﺇﻻ ﺑﺈﺫﻧﻪ¼].ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ]:ﺃﻱ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻭ ﺍﻵﺧﺮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـ ½ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ¼ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻷـﺎ ﺣﺎﺿـﺮﺓ ﻭﻛـﻞ ﺷـﻲﺀ )(٨
ﺣﺎﺿﺮﺓ ﻓﻬﻮ ﻓﻴﻤﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﺑـ ½ﻣﺎ ﺧﻠﻔﻬﻢ¼ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻷﻥ ﺃﻣـﻮﺭ ﺍﻵﺧـﺮﺓ ﻏﺎﺋﺒـﺔ ﻋﻨـﺎ ﻭﺇﻥ ﻛﺎﻧـﺖ ﻣﻮﺟـﻮﺩﺓ ﺍﻵﻥ.
ﻓﻔﻴﻪ ﻟﻒ ﻭﻧﺸﺮ ﻣﺮﺗﺐ].ﻋﻠﻤﻴﺔ[
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ﺑﻤﺎﺷﺎء ﴾) (٢أن ﻳﻌﻠﻤﻬـﻢ ﺑـﻪ ﻣﻨﻬـﺎ ﺑﺈﺧﺒـﺎر اﻟﺮﺳـﻞ ﴿ َ ِ
وﺳـ َﻊ ُ ْ ِﺳـﻴ ُ ٰ ٰ ِ
اﻟـﺴﻤﻮت أي ﻻ ﻳﻌﻠﻤﻮن ﺷﻴﺌﺎ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺗﻪ ﴿ ِاﻻ ِ َ َ ٓ َ
)(١
واﻻرض﴾ ﻗﻴﻞ أﺣﺎط ﻋﻠﻤﻪ ﺑﻬﻤﺎ وﻗﻴﻞ اﻟﻜﺮﺳﻲ ﻧﻔﺴﻪ ﻣﺸﺘﻤﻞ ﻋﻠﻴﻬﻤﺎ ﻟﻌﻈﻤﺘﻪ،ﳊﺪﻳﺚ½ :ﻣﺎ اﻟﺴﻤﻮات اﻟﺴﺒﻊ ﰲ اﻟﻜﺮﺳـﻲ َ َْْ َ
اﻟﻌﻠ ِـﻲ﴾ ﻓـﻮق ﺧﻠﻘـﻪ
ﻳـﻮد ٗہ﴾ ﻳﺜﻘﻠﻪ ﴿ﺣ ِﻔ ُْﻈ ُ َﻤﺎ﴾ أي اﻟﺴﻤﺎوات واﻷرض ﴿ َو ُ َﻮ ْ َ
)(٣
إﻻ ﻛﺪراﻫﻢ ﺳﺒﻌﺔ أﻟﻘﻴﺖ ﰲ ﺗﺮس¼ ﴿ َ َ
وﻻ َ ٔ ُ ْ ُ
اﻟﻐــﻲ﴾ أي ﻇﻬـﺮ اﻟﺮﺷـﺪ ِ َ
ﻣـﻦ ْ َ ﺗﺒـ َ ْ ُ ﻳﻦ﴾ ﻋ اﻟﺪﺧﻮل ﻓﻴﻪ ﴿ َ ْ
ﻗـﺪ َ ﻈﻴﻢ ﴿ ﴾﴾۲۵۵اﻟﻜﺒﲑۤ َ ﴿ .ﻻ ا ِ ْ َ َاہ ِ اﻟﺪ ْ ِ ﺑﺎﻟﻘﻬﺮ ﴿ ْ َ
اﻟﻌ ِ ْ ُ
)(٦ )(٥ )(٤
ﺑﺎﻵﻳﺎت اﻟﺒﻴﻨﺎت أن اﻹﳝﺎن رﺷﺪ واﻟﻜﻔﺮ ﻏﻲ) (٧ﻧﺰﻟﺖ ﻓﻴﻤﻦ ﻛﺎن ﻟﻪ ﻣﻦ اﻷﻧﺼﺎر) (٨أوﻻد أراد أن ﻳﻜﺮﻫﻬﻢ ﻋ
ﻗﻮﻟﻪ]:ﻻ ﻳﻌﻠﻤﻮﻥ ﺷﻴﺌﺎ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺗﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﻢ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﳌﻌﻠﻮﻡ ﻷﻥ ﻋﻠﻤﻪ ﺗﻌـﺎﱃ ﺍﻟـﺬﻱ ﻫـﻮ ﺻـﻔﺔ ﻗﺎﺋﻤـﺔ ﺑﺬﺍﺗـﻪ )(١
ﺍﳌﻘﺪﺳﺔ ﻻ ﻳﺘﺒﻌﺾ ﻭﻣﻦ ﺛﹶﻢ ﺻﺢ ﺩﺧﻮﻝ ﺍﻟﺘﺒﻌﻴﺾ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻠﻴﻪ ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﳌﻔﻌﻮﻝ ﻳﺴﻤﻰ ﺑﺎﺳﻢ ﺍﳌﺼﺪﺭ ﻛﺜﲑﺍ].ﻋﻠﻤﻴﺔ[
ﺷﺎﺀ[ ﻭﻫﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻓﻼ ﻳﻈﻬﺮ ﻋﻠﻰ ﻏﻴﺒﻪ ﺃﺣـﺪﺍ ﺇﻻ ﻣـﻦ ﺍﺭﺗـﻀﻰ ﻣـﻦ ﻗﻮﻟﻪ] :ﺇﻻ ﲟﺎ ٓ )(٢
ﺭﺳﻮﻝ﴾]ﺍﳉﻦ[ ﻭﰲ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﻨﺠﻤﻴﺔ ½ﻳﻌﻠﻢ¼ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤـﺪ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ½ﻣـﺎ ﺑـﲔ ﺃﻳـﺪﻳﻬﻢ¼ ﻣـﻦ ﺍﻷﻣـﻮﺭ
ﺍﻷﻭﻟﻴﺎﺕ ﻗﺒﻞ ﺧﻠﻖ ﺍﷲ ﺍﳋﻼﺋﻖ ﻛﻘﻮﻟﻪ ½ﺃﻭﻝ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﻧﻮﺭﻱ¼﴿ .ﻭﻣﺎ ﺧﻠﻔﻬﻢ﴾ ﻣﻦ ﺃﻫـﻮﺍﻝ ﺍﻟﻘﻴﺎﻣـﺔ ﻭﻓـﺰﻉ ﺍﳋﻠـﻖ ﻭﻏـﻀﺐ
ﺍﻟﺮﺏ ﻭﻃﻠﺐ ﺍﻟﺸﻔﺎﻋﺔ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﻗـﻮﳍﻢ ½ﻧﻔـﺴﻲ ﻧﻔـﺴﻲ¼ ﻭﺣﻮﺍﻟـﺔ ﺍﳋﻠـﻖ ﺑﻌـﻀﻬﻢ ﺇﱃ ﺑﻌـﺾ ﺣـﱴ
ﺑﺎﻻﺿﻄﺮﺍﺭ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻﺧﺘﺼﺎﺻﻪ ﺑﺎﻟﺸﻔﺎﻋﺔ ﴿ﻭﻻ ﳛﻴﻄﻮﻥ ﺑﺸﻲﺀ ﻣﻦ ﻋﻠﻤـﻪ﴾ ﳛﺘﻤـﻞ ﺃﻥ ﺗﻜـﻮﻥ
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ﺍﳍﺎﺀ ﻛﻨﺎﻳﺔ ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻌﲏ ﻫﻮ ﺷﺎﻫﺪ ﻋﻠﻰ ﺃﺣﻮﺍﳍﻢ﴿ ،ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ﴾ ﻣﻦ ﺳﲑﻫﻢ ﻭﻣﻌﺎﻣﻼﻢ ﻭﻗﺼـﺼﻬﻢ
ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻣﻦ ﺃﻣﻮﺭ ﺍﻵﺧﺮﺓ ﻭﺃﺣﻮﺍﻝ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻭﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺷﻴﺌﺎ ﻣﻦ ﻣﻌﻠﻮﻣﺎﺗـﻪ ﴿ﺇﻻ ﲟـﺎ ﺷـﺎﺀ﴾ ﺃﻥ ﳜـﱪﻫﻢ ﻋـﻦ
ﺫﻟﻚ ،ﻗﺎﻝ ﺍﻟﺒﻮﺻﲑﻱ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ :ﻭﻛﻠﻬﻢ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﻣﻠﺘﻤﺲ ...ﻏﺮﻓﺎ ﻣﻦ ﺍﻟﺒﺤﺮﺃﻭ ﺭﺷﻔﺎ ﻣﻦ ﺍﻟﺪﱘ ...ﻭﻭﺍﻗﻔﻮﻥ ﻟﺪﻳـﻪ ﻋﻨـﺪ
ﺣﺪﻫﻢ ...ﻣﻦ ﻧﻘﻄﺔ ﺍﻟﻌﻠﻢ ﺃﻭ ﻣﻦ ﺷﻜﻠﺔ ﺍﳊﻜﻢ .ﺣﺎﺻﻠﻪ ﺃﻥ ﻋﻠﻮﻡ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺇﻥ ﻛﺜـﺮﺕ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ ﻋﻠـﻢ ﺍﷲ ﻋﺰﻭﺟـﻞ ﲟﱰﻟـﺔ
ﻧﻘﻄﺔ ﺃﻭ ﺷﻜﻠﺔ ﻭﻣﺸﺮﺎ ﲝﺮ ﺭﻭﺣﺎﻧﻴﺔ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻓﻜـﻞ ﺭﺳـﻮﻝ ﻭﻧـﱯ ﻭﻭﱄ ﺁﺧـﺬﻭﻥ ﺑﻘـﺪﺭ
ﺍﻟﻘﺎﺑﻠﻴﺔ ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﳑﺎ ﻟﺪﻳﻪ ﻭﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﻳﻌﺪﻭﻩ ﺃﻭ ﻳﺘﻘﺪﻡ ﻋﻠﻴﻪ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
ﻗﻮﻟﻪ] :ﻳﺜﻘﻠﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﺎﺯﻱ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻓﻮﻕ ﺧﻠﻘﻪ ﺑﺎﻟﻘﻬﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻠﻮ ﻋﻠﻮ ﺍﻟﻘﺪﺭ ﻭﺍﻟﻌﻈﹶﻤﺔ ﻻ ﻋﻠﻮ ﺍﳌﻜﺎﻥ ﻷﻧﻪ ﺗﻌﺎﱃ ﻣﱰﻩ ﻋﻦ ﺍﳌﻜﺎﻥ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ﴿]:ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦ﴾[:ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﻻ ﻳﻜﺮﻫﻮﻥ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﻻ ﻳـﺼﺢ ﺇﺳـﻼﻣﻬﻢ ﺑـﺎﻹﻛﺮﺍﻩ ﻷﻥ ﺍﻵﻳـﺔ )(٥
ﻧﺰﻟﺖ ﻓﻴﻬﻢ ﻛﻤﺎ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺩﺍﺅﺩ ﻭﻏﲑﻫﻢ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ).ﺍﻹﻛﻠﻴﻞ(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺪﻳﻦ ﻣﺘﻌﻠﻖ ﺍﻹﻛﺮﺍﻩ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺪﺧﻮﻝ ﻻ ﺑﺎﻋﺘﺒﺎﺭ ﺫﺍﺗﻪ ﻷﻥ ﺍﻹﻛﺮﺍﻩ ﻻ ﻳﺘﻌﻠﻖ ﺇﻻ ﺑﺎﻷﻓﻌﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﻥ ﺍﻹﳝﺎﻥ ﺭﺷﺪ ﻭﺍﻟﻜﻔﺮ ﻏﻲ[ ﺃﻱ ﻭﺍﻟﻌﺎﻗﻞ ﻻ ﳜﺘﺎﺭ ﺍﻟﺸﻘﺎﻭﺓ ﻋﻠﻰ ﺍﻟﺴﻌﺎﺩﺓ ﺑﻌﺪ ﺗﺒﻴﻨﻬﻤﺎ ﻭﺃﺻﻞ ﺍﻟﻐﻲ ﲟﻌﲎ ﺍﳉﻬﻞ ﺇﻻ ﺃﻥ )(٧
ﺍﳉﻬﻞ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻟﻐﻲ ﰲ ﺍﻷﻋﻤﺎﻝ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﻴﻤﻦ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ...ﺇﱁ[ ﻭﻫﻮ ﺃﺑﻮ ﺍﳊﺼﲔ ﻣﻦ ﺑﲏ ﺳﺎﱂ ﺑﻦ ﻋﻮﻑ ﻛﺎﻥ ﻟـﻪ ﺍﺑﻨـﺎﻥ ﻓﺘﻨـﺼﺮﺍ ﻗﺒـﻞ ﻣﺒﻌـﺚ ﺍﻟـﻨﱯ )(٨
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ﻟﻄﺎﻏﻮت﴾) (١اﻟﺸﻴﻄﺎن أو اﻷﺻﻨﺎم وﻫﻮ ﻳﻄﻠﻖ ﻋ اﳌﻔﺮد واﳉﻤﻊ ﴿ َ ُ ْ ِ ﻓﻤﻦ ﻳﻜْ ُ ْ ِﺑﺎ ُ ْ ِ
ﻧـــــــــــــــــ
وﻳﺆﻣﻦ ِﺑﺎﷲ ِ َ َﻓﻘﺪِ ْ َ ْ َ
اﺳﺘﻤﺴ َ ﴾ اﻹﺳﻼم ﴿ َ َ ْ
ﻧـــــــ ﻭﻗﺪ
ﺳﻤﻴﻊ﴾ ﳌﺎ ﻳﻘﺎل ﴿ َ ِ ْ ٌ
ﻋﻠـﻴﻢ ﴿ ﴾﴾۲۵۶ﲟـﺎ اﻟﻮﺛ ْ ٰ ﴾ ﺑﺎﻟﻌﻘﺪ اﳌﺤﻜﻢ ﴿ َﻻ ا ْ ِ َ َ
ﻔﺼﺎم﴾ اﻧﻘﻄﺎع ﴿ َﻟ َ ﺎ َواﷲُ َ ِ ْ ٌ ﺑﺎﻟﻌﺮوة ِ ْ ُ
ﲤﺴﻚ ﴿ ِ ْ ُ ْ َ
)(٤ )(٣ )(٢
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰒ ﻗﺪِﻣﺎ ﺍﳌﺪﻳﻨﺔ ﰲ ﻧﻔﹶﺮ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﳛﻤﻠﻮﻥ ﺍﻟﺰﻳﺖ ﻓﻠﺰﻣﻬﻤـﺎ ﺃﺑﻮﻫـﺎ ﻭﻗـﺎﻝ ﻻ ﺃﺩﻋﻜﻤـﺎ ﺣـﱴ ﺗـﺴﻠﻤﺎ ﻓﺎﺧﺘـﺼﻤﻮﺍ ﺇﱃ ﺍﻟـﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﺃﺑﻮﳘﺎ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻳﺪﺧﻞ ﺑﻌﻀﻲ ﺍﻟﻨﺎﺭ ﻭﺃﻧﺎ ﺃﻧﻈﺮ ﺇﻟﻴﻪ ﻓﱰﻟﺖ ﺍﻵﻳﺔ ﻓﺨﻠﹼﻰ ﺳﺒﻴﻠﹶﻬﻤﺎ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻓﻤﻦ ﻳﻜﻔﺮ ﺑﺎﻟﻄﺎﻏﻮﺕ[ ﻫﻮ ﻛﻞ ﻣﺎ ﻋﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﳑﺎ ﻫﻮ ﻣﺬﻣﻮﻡ ﰲ ﻧﻔﺴﻪ ﻭﻣﺘﻤﺮﺩ ﻛـﺎﻹﻧﺲ ﻭﺍﳉـﻦ ﻭﺍﻟـﺸﻴﺎﻃﲔ ﻭﻏﲑﻫـﻢ ﻓـﻼ ﻳـﺮﺩ )(١
ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﻭﺍﻟﻜﻔﺮ ﺑﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻜﻔﺮ ﺑﺎﺳﺘﺤﻘﺎﻗﻪ ﺍﻟﻌﺒﺎﺩﺓ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
ﻗﻮﻟﻪ] :ﲤﺴﻚ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴﲔ ﻭﺍﻟﺘﺎﺀ ﺯﺍﺋﺪﺗﺎﻥ ﻟﺘﻘﻮﻳﺔ ﺍﻻﺳﺘﻤﺴﺎﻙ] .ﻋﻠﻤﻴﺔ[ )(٢
0
0
ﻗﻮﻟﻪ] :ﺑﺎﻟﻌﻘﺪ ﺍﶈﻜﻢ[ ﺍﻟﻌﻘﺪ ﺗﻔﺴﲑ ﻟﻠﻌﺮﻭﺓ ﻭﺍﶈﻜﻢ ﺗﻔﺴﲑ ﻟﻠﻮﺛﻘﻰ ﻭﻟﻮ ﻗﺎﻝ ﺑﺎﻟﻌﻘﺪﺓ ﺍﶈﻜﻤﺔ ﻟﻜـﺎﻥ ﺃﻇﻬـﺮ ﻭﺍﻟﻜـﻼﻡ ﺇﻣـﺎ ﻣـﻦ ﺑـﺎﺏ ﺍﻟﺘﻤﺜﻴـﻞ )(٣
ﻣﺒﲏ ﻋﻠﻰ ﺗﺸﺒﻴﻪ ﺍﳍﻴﺌﺔ ﺍﻟﻌﻘﻠﻴﺔ ﺍﳌﻨﺘﺰﻋﺔ ﻣﻦ ﻣﻼﺯﻣﺔ ﺍﻻﻋﺘﻘـﺎﺩ ﺍﳊـﻖ ﺑﺎﳍﻴﺌـﺔ ﺍﳊـﺴﻴﺔ ﺍﳌﻨﺘﺰﻋـﺔ ﻣـﻦ ﺍﻟﺘﻤـﺴﻚ ﺑﺎﳊﺒـﻞ ﺍﶈﻜـﻢ ﻭﺇﻣـﺎ ﻣـﻦ ﺑـﺎﺏ
ﺍﻻﺳﺘﻌﺎﺭﺓ ﺍﳌﻔﺮﺩﺓ ﺣﻴﺚ ﺍﺳﺘﻌﲑﺕ ﺍﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻟﻼﻋﺘﻘﺎﺩ ﺍﳊﻖ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﳌﺎ ﻳﻘﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﺴﻤﻊ ﻭﻛﺬﺍ ﰲ ﻗﻮﻟﻪ ½ﲟﺎ ﻳﻔﻌﻞ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﺍﻟﻌﻠﻢ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺍﷲ ﻭﱄ ...ﺇﱁ[ ﺃﻱ ﳏﺒﻬﻢ ﻭﻣﻌﻴﻨﻬﻢ ﺃﻭ ﻣﺘﻮﱄ ﺃﻣﻮﺭﻫﻢ ﻻ ﻳﻜِﻠﹸﻬﻢ ﺇﱃ ﻏﲑﻩ ﻓﺎﻟﻮﱄ ﻗﺪ ﻳﻜـﻮﻥ ﺑﺎﻋﺘﺒـﺎﺭ ﺍﳌﹶﺤﺒـﺔ ﻭﺍﻟﻨـﺼﺮﺓ ﻓﻴﻘـﺎﻝ ﻟﻠﻤﺤِـ
ﺐ )(٥
ﻭﱄ ﻷﻧﻪ ﻳﻘﺮﺏ ﻣﻦ ﺣﺒﻴﺒﻪ ﺑﺎﻟﻨﺼﺮﺓ ﻭﺍﳌﻌﻮﻧﺔ ﻻﻳﻔﺎﺭﻗﻪ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺘـﺪﺑﲑ ﻭﺍﻷﻣـﺮ ﻭﺍﻟﻨـﻬﻲ ﻓﻴﻘـﺎﻝ ﻷﺻـﺤﺎﺏ ﺍﻟﻮﻻﻳـﺔ ﻭﱄ ﻷـﻢ ﻳﻘﺮﺑـﻮﻥ
ﺍﻟﻘﻮﻡ ﺑﺄﻥ ﻳﺪﺑﺮﻭﺍ ﺃﻣﻮﺭﻫﻢ ﻭﻳﺮﺍﻋﻮﺍ ﻣﺼﺎﳊﻬﻢ ﻭﻣﻬﻤﺎﻢ .ﻭﺍﳌﻌﲎ ﺍﷲ ﻭﱄ ﺍﻟﺬﻳﻦ ﺃﺭﺍﺩ ﺇﳝﺎﻢ ﻭﺛﺒـﺖ ﰲ ﻋﻠﻤـﻪ ﺃـﻢ ﻳﺆﻣﻨـﻮﻥ ﰲ ﺍﳉﻤﻠـﺔ ﻣـﺂﻻ ﺃﻭ
ﺣﺎﻻ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
ﻗﻮﻟﻪ] :ﺫﻛﺮ ﺍﻹﺧﺮﺍﺝ ...ﺇﱁ[ ﺣﺎﺻﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﺮﺩ ﻋﻠﻰ ﻗﻮﻟﻪ ½ﳜﺮﺟﻮﻢ ...ﺇﱁ ¼ﻭﺣﺎﺻـﻠﻪ ﺃﻥ ﺍﻟـﺬﻳﻦ ﻛﻔـﺮﻭﺍ ﱂ ﻳـﺴﺒﻖ ﳍـﻢ )(٦
ﻧﻮﺭ ﺣﱴ ﳜﺮﺟﻮﺍ ﻣﻨﻪ ،ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺍﻷﻭﻝ ﺃﻥ ﺫﻛﺮ ﺍﻹﺧﺮﺍﺝ ﺍﻟﺜﺎﱐ ﻣﺸﺎﻛﻠﺔ ﻟﻸﻭﻝ ﻣﻊ ﺗـﺴﻠﻴﻢ ﺃﻥ ﺍﳌـﺮﺍﺩ ﺑﺎﻟـﺬﻳﻦ ﻛﻔـﺮﻭﺍ ﺍﻟـﺬﻳﻦ ﱂ ﻳـﺴﺒﻖ
ﳍﻢ ﺇﳝﺎﻥ ﺃﺻﻼ ،ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺍﻟﺜﺎﱐ ﺃﻥ ﺍﳌﺮﺍﺩ ﻢ ﻣﻦ ﺳـﺒﻖ ﳍـﻢ ﻧـﻮﺭ ﰒ ﺃﺧﺮﺟـﻮﺍ ﻣﻨـﻪ ﺑﺎﻟﻔﻌـﻞ ﻭﻫـﻢ ﺍﻟـﺬﻳﻦ ﺁﻣﻨـﻮﺍ ﺑـﺎﻟﻨﱯ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ
ﻭﺍﻟﺴﻼﻡ ﻗﺒﻞ ﺍﻟﺒﻌﺜﺔ ﰒ ﻛﻔﺮﻭﺍ ﺑﻪ ﺑﻌﺪﻫﺎ ﻓﺘﻠﺨﺺ ﺃﻥ ﺍﳉﻮﺍﺏ ﺍﻷﻭﻝ ﺑﺎﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺜﺎﱐ ﺑﺎﳌﻨﻊ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺟﺎﺩﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﹸﺤﺎﺟﺔ ﺍﳌﺨﺎﺻﻤﺔ ﻻ ﺍﻟﻐﻠﺒﺔ ﰲ ﺍﳊﺠﺔ ﻭﺇﻻ ﻟﺰﻡ ﻣﺎ ﻟﺰﻡ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ ]:ﻟـ ﺃﻥ ٰ ٰﺍﺗ ـﻪ ﺍﷲ ﺍﳌﻠﻚ[ ﺃﺷﺎﺭ ﲟﺎ ﻗﺪﺭﻩ ﺇﱃ ﺃﻥﹼ ½ﺃﻥ ﺍۤﺗﺎﻩ ﺍﷲ¼ ﻣﻔﻌﻮﻝ ﻣﻦ ﺃﺟﻠﻪ ﻋﻠﻰ ﺣﺬﻑ ﺣﺮﻑ ﺍﻟﻌﻠﹼﺔ ﻭﺇﳕـﺎ ﻗـﺪﺭ ﺣـﺮﻑ )(٨
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?ﺃﻱ ﳕﺮﻭﺫ١٢.ﻙ ?ﺑﻀﻢ ﺍﻟﻨﻮﻥ ﻭﺍﻟﺬﺍﻝ ﺍﳌﻌﺠﻤﺔ١٢.ﻙ ?ﺃﻱ ﺍﻟﻄﻐﻴﺎﻥ ﻋﻨﺪ ﺍﻟﻨﻌﻤﺔ ﻭﻃﻮﻝ ﺍﻟﻐﲎ١٢.
ﻗﺎل ِ ْاﺑﺮٰ ٖ ُﻢ﴾ ﳌـﺎ ﻗـﺎل ﻟـﻪ ﻣـﻦ رﺑـﻚ اﻟـﺬي
أي ﲪﻠﻪ ﺑﻄﺮه ﺑﻨﻌﻤﺔ اﷲ ﻋ ذﻟﻚ وﻫﻮ ﻧـﻤﺮوذ ﴿ا ِذْ﴾ ﺑﺪل ﻣﻦ ﺣـﺎج ﴿ َ َ
)(٣ )(٢ )(١
=ﺃﻱ ﻹﺑﺮﺍﻫﻴﻢ١٢.ﻙ
ﻗﺎل﴾ ﻫﻮ ﴿ َ َاﻧﺎ ا ُ ْ ٖ َوا ِ ْ ُ
ُﻣﻴﺖ﴾ ﺑﺎﻟﻘﺘﻞ و اﻟﻌﻔﻮ وﻳﻤﻴُﺖ ﴾ أي ﳜﻠﻖ اﳊﻴﺎة واﳌﻮت ﰲ اﻷﺟﺴﺎد ﴿ َ َ
)(٤
ﺗﺪﻋﻮﻧﺎ إﻟﻴﻪ َ ﴿ :ر َ ِ ْ
اﻟﺬي ﻳ ُ ْ ٖ َ ُ ِ ْ
اﷲ
ﻓـﺎن َﻗﺎل ِ ْاﺑﺮٰ ٖ ُﻢ﴾ ﻣﻨﺘﻘﻼ إﱃ ﺣﺠﺔ) (٦أوﺿـﺢ ﻣﻨﻬـﺎ ﴿ َ ِ ﻋﻨﻪ ودﻋﺎ ﺑﺮﺟﻠﲔ ﻓﻘﺘﻞ أﺣﺪﳘﺎ وﺗﺮك اﻵﺧﺮ ﻓﻠﻤﺎ رآه ﻏﺒﻴﺎ ﴿ َ َ
)(٥
ﺍﳉﺮ ﻗﺒﻞ ½ﺃﻥ¼ ﻷﻥ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﺃﺟﻠﻪ ﻫﻨﺎ ﻧﻘﺺ ﺷﺮﻃﺎ ﻭﻫﻮ ﻋﺪﻡ ﺍﲢﺎﺩ ﺍﻟﻔﺎﻋﻞ ﻭﺇﳕـﺎ ﺣـﺬﻓﺖ ﺍﻟـﻼﻡ ﻷﻥ ﺣـﺮﻑ ﺍﳉـﺮ ﻳﻄﹼـﺮﺩ
ﺣﺬﻓﻪ ﻣﻌﻬﺎ ﻭﻣﻊ ½ﺃﻥ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﲪﻠﻪ ﺑﻄﺮﻩ ...ﺇﱁ[ ﺗﻘﺮﻳﺮ ﻟﺒﻴﺎﻥ ﻣﻌﲎ ﺍﻟﺘﻌﻠﻴﻞ ﻳﻌﲏ ﻛـﺎﻥ ﺃﻣـﺮﻩ ﻋﻠـﻰ ﻋﻜـﺲ ﺍﻟﻌـﺎﺩﺓ ﺇﺫ ﻛـﺎﻥ ﻣﻘﺘـﻀﺎﻫﺎ ﺃﻥ ﺇﻳﺘـﺎﺀ ﺍﷲ )(١
ﺍﳌﻠﻚ ﻳﺘﺴﺒﺐ ﻋﻨﻪ ﺍﻟﺸﻜﺮ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻜﻨﻪ ﻗﺪ ﻭﺿﻊ ﺍﺎﺩﻟﺔ ﺍﻟﱵ ﻫﻲ ﺃﻗﺒﺢ ﺃﻧﻮﺍﻉ ﺍﻟﻜﻔﺮ ﻣﻮﺿﻊ ﻣﺎ ﳚﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟـﺸﻜﺮ ﻛﻤـﺎ
ﻳﻘﺎﻝ ½ﻋﺎﺩﻳﺘﲏ ﻷﻥ ﺃﺣﺴﻨﺖ ﺇﻟﻴﻚ¼) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﳕﺮﻭﺫ[ ﺃﻱ ﺍﺑﻦ ﻛﻨﻌﺎﻥ ﻭﻛﺎﻥ ﺍﺑﻦ ﺯﻧﺎ ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﻭﺿﻊ ﺍﻟﺘﺎﺝ ﻋﻠـﻰ ﺭﺃﺳـﻪ ﻭ ﲡﺒـﺮ ﰲ ﺍﻷﺭﺽ ﻭﺍﺩﻋـﻰ ﺍﻟﺮﺑﻮﺑﻴـﺔ )(٢
ﻭﻣﻠﻚ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ،ﻭﲨﻠﺔ ﻣﻦ ﻣﻠﹶﻜﻬﺎ ﻛﻠﻬﺎ ﺃﺭﺑﻌﺔ؛ ﺇﺛﻨﺎﻥ ﻣﺆﻣﻨـﺎﻥ ﻭﺍﺛﻨـﺎﻥ ﻛـﺎﻓﺮﺍﻥ ،ﻓﺎﳌﺆﻣﻨـﺎﻥ ﺳـﻴﺪﻧﺎ ﺳـﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ
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ﻭﺍﻟﺴﻼﻡ ﻭﺫﻭﺍﻟﻘﺮﻧﲔ ،ﻭﺍﻟﻜﺎﻓﺮﺍﻥ ﳕﺮﻭﺩ ﻭﺑﺨﺘﻨﺼﺮ) .ﺧﺎﺯﻥ(
ﺝ[ ﺃﻱ ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ﻷﻥ ﻭﻗﺖ ﺍﻟﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺍﳌﹸﺤﺎﺟﺔ ﻭﻋﻠﻰ ﻏﲑﻫﺎ ﻷﻧﻪ ﺃﻭﺳﻊ ﻣﻨﻬﺎ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺪﻝ ﻣﻦ ﺣﺎ )(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﳜﻠﻖ ﺍﳊﻴﺎﺓ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻋﺘﺮﺍﺽ ﳕﺮﻭﺩ ﻓﺎﺳﺪ ﻷﻥ ﻣﺪﻋﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ ﺧﻠﻘﹸﻬﻤـﺎ ﻭﻫـﺬﺍ ﻟـﻴﺲ ﰲ )(٤
ﻭﺳﻊ ﳕﺮﻭﺩ ﺣﱴ ﻳﻌﺎﺭﺽ ﺑـ½ﺃﹶﻧﺎ ﺃﹸﺣﻴﻲ ﻭﺃﹸﻣﻴﺖ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻏﺒﻴﺎ[ ﺃﻱ ﺣﻴﺚ ﱂ ﻳﻔﻬﻢ ﻣﻌﲎ ﺍﻟﻜﻼﻡ ﻷﻥ ﻣﻌﲎ ½ﳛﻴﻲ ﻭﳝﻴﺖ¼ ﳜﻠﻖ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﻭﻣﺎ ﺃﺟﺎﺏ ﺑـﻪ ﺍﻟﻠﻌـﲔ ﻟـﻴﺲ ﻓﻴـﻪ )(٥
ﺧﻠﻖ ﳍﻤﺎ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﻨﺘﻘﻼ ﺇﱃ ﺣﺠﺔ ...ﺇﱁ[ ﺃﻱ ﳌﺎ ﻛﺎﻥ ﲤﻜﻦ ﺍﻟﻠﻌﲔ ﰲ ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺘﻤﻮﻳﻪ ﻭﺍﻟﺘﻠﺒﻴﺲ ﻋﻠﻰ ﺍﻟﻌﻮﺍﻡ ﺃﺗﻰ ﻟﻪ ﲟﺜـﺎﻝ ﻻ )(٦
ﳝﻜﻨﻪ ﻓﻴﻪ ﺫﻟﻚ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻧﺖ[ ﺃﺷﺎﺭ ﺬﺍ ﺍﻟﺘﺄﻛﻴﺪ ﺇﱃ ﺗﻘﺮﻳﺮ ﺍﳌﺴﻨﺪ ﺇﻟﻴﻪ ﰲ ﺍﻟﻨﻈﻢ ﺍﻟﻜﺮﱘ] .ﻋﻠﻤﻴﺔ[ )(٧
ﺠﺔ ﺍﻻﺣﺘﺠﺎﺝ[ ﺃﻱ ﺇﱃ ﻃﺮﻳﻖ ﻭﻣﻨﻬﺞ ﻭﺳﺒﻴﻞ ﺍﻻﺳﺘﺪﻻﻝ ﺃﻱ ﻻ ﻳﺮﺷﺪﻫﻢ ﺇﱃ ﺣﺠـﺔ ﻳﺪﺣـﻀﻮﻥ ـﺎ ﺣﺠـﺔ ﺃﻫـﻞ ﻗﻮﻟﻪ] :ﺇﱃ ﻣﺤ )(٨
ﳌﺤﺎﺟﺔ ﻭﺍﳌﺨﺎﺻﻤﺔ) .ﲨﻞ( ﻭﻗﺎﻟﻮﺍ ﺇﳕﺎ ﱂ ﻳﻘﻞ ﳕﺮﻭﺩ ﻓﻠﻴﺄﺕ ﺭﺑﻚ ﺑﺎﻟﺸﻤﺲ ﻣـﻦ ﺍﳌﻐـﺮﺏ ﻷﻥ ﺍﷲ ﺗﻌـﺎﱃ ﺻـﺮﻓﻪ ﺍﳊﻖ ﻋﻨﺪ ﺍ ﹸ
ﻋﻨﻪ ﻭﺍﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺇﺑﺎﺣﺔ ﺍﻟﺘﻜﻠﻢ ﰲ ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﺍﳌﻨﺎﻇﺮﺓ ﻓﻴﻪ ﻷﻥ ﻗﺎﻝ ½ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟـﺬﻱ ﺣـﺎﺝ ﺇﺑـﺮﺍﻫﻴﻢ ﰲ ﺭﺑـﻪ¼ ﻭﺍﳌﹸﺤﺎﺟـﺔ
ﺗﻜﻮﻥ ﺑﲔ ﺍﺛﻨﲔ ﻓﺪﻝ ﻋﻠﻰ ﺃﻥ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﺎﺟﻪ ﺃﻳﻀﺎ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻣﺒﺎﺣﺎ ﳌـﺎ ﺑﺎﺷـﺮﻫﺎ ﺳـﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻜﻮﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻣﻌـﺼﻮﻣﲔ ﻋـﻦ ﺍﺭﺗﻜـﺎﺏ ﺍﳊـﺮﺍﻡ ﻭﻷﻧـﺎ ﺃﻣﺮﻧـﺎ ﺑـﺪﻋﺎﺀ ﺍﻟﻜﻔـﺮﺓ ﺇﱃ
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ﺎﻟﺬي﴾ اﻟﻜﺎف زاﺋﺪة ﴿ َﻣﺮ َﻋ ٰ َ ْ َﻳﺔ ٍ﴾ وﻫﻲ ﺑﻴﺖ اﳌﻘﺪس) (٢راﻛﺒﺎ ﻋ ﲪـﺎر وﻣﻌـﻪ ﺳـﻠﺔ ﺗـﲔ وﻗـﺪح ﻋـﺼﲑ ﴿َْاو﴾ رأﻳﺖ ﴿ َ ِ ْ
)(١
ﻭﻫﻮﺍﺑﻦ ﺷﺮﺧﻴﺎ ﻭﻛﺎﻥ ﻧﺒﻴﺎ.
?
ﻳﺤـ ٖﻲ ٰ ِﺬہ ِ اﷲُ َ ْ َ
ﻌﺪ )(٤
ﻗﺎل َاﻧـﻲ ﴾ ﻛﻴﻒ ﴿ ُ ْ
َ َ ﴿ )(٣
ﺮﲞﺘﻨﺼ ﺮﺑﻬﺎﺧ ﳌﺎ ﻮﻓﻬﺎﺳﻘ ﴾ﺎ َ ِ
وﺷْ ُُ ﻲـٰ ﻋﻠ
َ ﴿ ﺳﺎﻗﻄﺔ ﴾ﺔ ٌ ِ
ﺧﺎوﻳ
َ َ ﻲ َ ـِ و﴿ ﺮ وﻫﻮ ﻋﺰﻳ
ﻗﺎل ﴾ ﺗﻌـﺎﱃ ﻟـﻪ ﻣﺎÒﺔ َﻋﺎمٍ ُﺛﻢ َ َ َ
ﻌﺜ ٗ ﴾ أﺣﻴﺎه ﻟﲑﻳﻪ ﻛﻴﻔﻴﺔ ذﻟﻚ ﴿ َ َ اﷲ﴾ وأﻟﺒﺜﻪ)َ َ ِ ﴿ (٦ ﻓﺎﻣﺎﺗ ُ ُﻣﻮﺗ ِ َ ﺎ ﴾ اﺳﺘﻌﻈﺎﻣﺎ ﻟﻘﺪرﺗﻪ) (٥ﺗﻌﺎﱃ ﴿ َ َ َ َ
َْ
?ﺃﻭ ﲟﻌﲎ ﺑﻞ ﺍﻟﱵ ﻟﻺﺿﺮﺍﺏ ﻋﻦ ﺍﻷﻭﻝ ﻟﻠﺜﺎﱐ١٢ .ﺝ
ﻌﺾ َﻳﻮْمٍ ﴾) (٨ﻷﻧﻪ ﻧﺎم أول اﻟﻨﻬﺎر ﻓﻘﺒﺾوأﺣﻴـﻲﻋﻨﺪ اﻟﻐﺮوبﻓﻈﻦ أﻧﻪﻳﻮم ﻳﻮﻣﺎ َ ْاو َ ْ َ ﻗﺎل َ ِ ْ ُ
ﻟﺒﺜﺖ َ ْ ً ﻟﺒﺜﺖ ﴾ ﻣﻜﺜﺖ ﻫﻨﺎ ﴿ َ َ
)(٧
﴿َ ْ
ﻛﻢ َ ِ ْ َ
ﻳﺘﺴﻨ ْ﴾ ﻟﻢﻳﺘﻐﲑ ﻣﻊ ﻃﻮل ﻟاﺰﻣﺎن ،واﳍﺎء ﻓﺎﻧﻈﺮْ ا ِ ٰ َ َ ِ
ﻃﻌﺎﻣ َ ﴾ اﻟﺘﲔ ﴿ َو َ َ اﺑ ِ َ ﴾ اﻟﻌﺼﲑ ﴿ َ ْﻟﻢ َ َ َ ﻟﺒﺜﺖ ِ َ َ
ﻣﺎÒﺔ َﻋﺎمٍ َ ْ ُ ﺑﻞ ِ ْ َ اﻟﻨﻮم ﴿ َ َ
ﻗﺎل َ ْ
?ﺃﻱ ﱂ ﻳﺘﺴﻦ ﲝﺬﻑ ﺍﳍﺎﺀ ﰲ ﺍﻟﻮﺻﻞ١٢.ﻙ
ﺣﻤـﺎر َِک ﴾ ﻛﻴـﻒ ﻫـﻮ) (٩ﻓـﺮآه ﻣﻴﺘـﺎ وﻋﻈﺎﻣـﻪ ﺑـﻴﺾ ﻗﻴﻞ أﺻﻞ ﻣﻦ ﺳﺎﺖ وﻗﻴﻞ ﻟﻠﺴﻜﺖ ﻣﻦ ﺳﺎﻧﻴﺖ وﰲ ﻗﺮاءة ﲝـﺬﻓﻬﺎ ﴿ َ ْ ُ ْ
واﻧﻈﺮ ا ِ ٰ ِ َ
ﻣﻦ ﺃﻧﺸﺮ ﺍﷲ ﺍﳌﻮﺗﻰ ﺃﻱ ﺃﺣﻴﺎﻫﺎ١٢.ﻙ
?
واﻧﻈﺮْ ا ِ َ ْاﻟﻌ َِﻈﺎم ِ﴾ﻣﻦ ﲪﺎرك ﴿ َ ْ َ
ﻛﻴﻒ ُﻧﻨْ ِ ُ َﺎ ﴾ ﳓﻴﻴﻬﺎﺑﻀﻢ ﻟﻠﻨﺎس َ ْ ُ
ِ وﻟﻨﺠﻌ َﻠ َ َ ًﻳﺔ ﴾ ﻋ اﻟﺒﻌﺚ ﴿
ﺗﻠﻮح ﻓﻌﻠﻨﺎ ذﻟﻚ ﻟﺘﻌﻠﻢ ﴿ َ ِ َ ْ َ
)(١٠
ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺗﻮﺣﻴﺪﻩ ﻭﺇﺫﺍ ﺩﻋﻮﻧﺎ ﺇﱃ ﺫﻟﻚ ﻻ ﺑﺪ ﺃﻥ ﻳﻄﻠﺒﻮﺍ ﻣﻨﺎ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﻭﺫﺍ ﻻﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺍﳌﻨﺎﻇﺮﺓ) .ﻣﺪﺍﺭﻙ(
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ﻗﻮﻟﻪ] :ﺭﺃﻳﺖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﺑﺘﻘﺪﻳﺮ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﲨﻠﺔ ½ﺃﱂ ﺗﺮ¼ ﻓﻬﻮ ﻣﻦ ﻋﻄﻒ ﺍﳉﻤﻠﺔ ﻋﻠﻰ ﺍﳉﻤﻠﺔ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﻫﻲ ﺑﻴﺖ ﺍﳌﹶﻘﺪِﺱ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﺇﻻ ﻓﻘﻴﻞ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﺧﺮﺝ ﻣﻨﻬﺎ ﺍﻷﻟﻮﻑ ﻭﻗﻴﻞ ﻏﲑﳘﺎ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺧﺮﺎ ﺑﺨﺘﻨﺼﺮ[ ﻭﺫﻟﻚ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﳌﹼﺎ ﺑﺎﻟﻐﻮﺍ ﰲ ﺍﻟﻔﺴﺎﺩ ﺳﻠﹼﻂ ﺍﷲ ﻋﺰﻭﺟﻞ ﻋﻠﻴﻬﻢ ﺑﺨﺘﻨﺼﺮ ﺍﻟﺒﺎﺑﻠﻲ ﻓـﺴﺎﺭ ﺇﻟـﻴﻬﻢ ﰲ )(٣
ﺳﺘﻤﺄﺓ ﺃﻟﻒ ﺭﺃﻳﺔ ،ﻓﺨﺮﺏ ﺑﻴﺖ ﺍﳌﹸﻘﺪﺱ ﻭﺟﻌﻞ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﺛﻼﺛﺎ؛ ﺛﻼﺛﺎ ﻗﺘﻠﻪ ﻭﺛﻼﺛﺎ ﺃﻗﺮﻩ ﺑﺎﻟﺸﺎﻡ ﻭﺛﻼﺛﺎ ﺳﺒﺎﻩ ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟـﺜﻼﺙ
ﻣﺄﺓ ﺃﻟﻒ ﻓﻘﺴﻤﻪ ﺑﲔ ﺍﳌﻠﻮﻙ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻪ ﻓﺄﺻﺎﺏ ﻛﻞ ﻣﻠِﻚ ﺃﺭﺑﻌﺔ) .ﲨﻞ(
ﻗﻮﻟﻪ ] :ﺃﱏ ﳛﻯ ٰﻫﺬﻩ ...ﺇﱁ[ ﳛﺘﻤﻞ ﺃﻥ ﺍﳌﺮﺍﺩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻟﻴﺲ ﺫﻟـﻚ ﺷـﻜﺎ ﻟﻔﻌـﻞ ﺍﷲ ﺗﻌـﺎﱃ ﺑـﻞ ﻋﻠـﻰ ﺳـﺒﻴﻞ )(٤
ٰ
ﺤﺴﺐ ﺍﻟﻌﺎﺩﺓ) .ﺻﺎﻭﻱ( ﺍﻻﺳﺘﺒﻌﺎﺩ ﺑِ
ﻗﻮﻟﻪ] :ﺍﺳﺘﻌﻈﺎﻣﺎ ﻟﻘﺪﺭﺗﻪ[ ﺃﻱ ﻷﻧﻪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﺇﻻ ﺻﺎﺣﺐ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻌﻈﻴﻤﺔ) .ﺻﺎﻭﻱ( )(٥
ﻗﻮﻟﻪ] :ﻭﺃﻟﺒﺜﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ½ﻣﺌﺔ ﻋﺎﻡ¼ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ) .ﺻﺎﻭﻱ( )(٦
ﻗﻮﻟﻪ] :ﻣﻜﺜﺖ ﻫﻨﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻠﺒﺚ ﺍﻟﻠﺒﺚ ﺍﳌﺨﺼﻮﺹ ﺑﻘﺮﻳﻨﺔ ﺍﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻳﻮﻣﺎ ﺃﻭ ﺑﻌﺾ ﻳﻮﻡ[ ﺑﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻈﻦ ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﺟﻮﺍﺯ ﺍﻻﺟﺘﻬﺎﺩ ﺭﻭﻱ ﺃﻧﻪ ﻣﺎﺕ ﻓﺤـﻲ ﻭﺑﻌـﺚ ﺑﻌـﺪ ﻣـﺄﺓ ﺳـﻨﺔ ﻗﺒـﻞ ﻏﻴﺒﻮﺑـﺔ )(٨
ﺍﻟﺸﻤﺲ ﻓﻘﺎﻝ ﻗﺒﻞ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺸﻤﺲ ½ﻳﻮﻣﺎ¼ ﰒ ﺍﻟﺘﻔﺖ ﻓﺮﺃﻯ ﺑﻘﻴﺔ ﻣﻦ ﺍﻟﺸﻤﺲ ﻓﻘﺎﻝ ½ﺃﻭ ﺑﻌﺾ ﻳﻮﻡ¼) .ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﻛﻴﻒ ﻫﻮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻨﻈﺮ ﻫﺎﻫﻨﺎ ﻧﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﳌﻌﲎ ½ﺍﻧﻈﺮ ﻛﻴﻒ ﺗﻔﺮﻗﺖ ﻋِﻈﺎﻣﻪ¼] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﻓﻌﻠﻨﺎ ﺫﻟﻚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻮﺍﻭ ﻟﻠﻌﻄﻒ ﻋﻠﻰ ﻣﻘﺪﺭ ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﻋﻄﻒ ﻗﻮﻟﻪ ½ﻭﻟﻨﺠﻌﻠﻚ¼ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ] .ﻋﻠﻤﻴﺔ[ )(١٠
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?ﺃﻱ ﻛﻴﻔﻴﺔ ﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ١٢.
ﻗﺎل َ ْاﻋﻠ َُﻢ ﴾ ﻋﻠﻢ ﻣـﺸﺎﻫﺪة ﴿ َان َ
اﷲ ﺗﺮﻛﺒﺖ وﻛﺴﻴﺖ ﳊﻤﺎ وﻧﻔﺦ ﻓﻴﻪ اﻟﺮوح وﻖ ﴿ َﻓﻠَﻤﺎ َ َﺗﺒ َ َﻟ ٗ ﴾ ذﻟﻚ ﺑﺎﳌﺸﺎﻫﺪة ﴿ َ َ
)(٢ )(١
ﻧـــــــــــــــــ ﻧـــــــــــــــــ
ﺗﺆﻣﻦ﴾ ﺑﻘﺪرﰐ ﻋ اﻹﺣﻴﺎء ،ﺳﺄﻟﻪ) (٦ﻣﻊ ﻋﻠﻤﻪ ﺑﺈﳝﺎﻧﻪ ﺑﺬﻟﻚ ﻟﻴﺠﻴﺒﻪ ﲟﺎ ﺳﺄل ﻓﻴﻌﻠﻢ اﻟﺴﺎﻣﻌﻮن ﻏﺮﺿﻪ ....
اوﻟﻢ ُ ْ ِ ْ
ﻗﻮﻟﻪ] :ﻭِﻖ[ ﰲ ﺍﻟﻘﺎﻣﻮﺱ½ :ﻖ ﺍﳊﻤﺎﺭ¼ ﻛﺴﻤﻊ ﻭﺿﺮﺏ ﻴﻘﺎ ﻭﺎﻗﺎ ،ﺻﻮﺕ. )(١
ﻗﻮﻟﻪ] :ﻓﻠﻤﺎ ﺗﺒﲔ ﻟﻪ[ ﺍﻟﻔﺎﺀ ﻋﺎﻃﻔﺔ ﻋﻠﻰ ﻣﻘﺪﺭ ﻳﺴﺘﺪﻋﻴﻪ ﺍﳌﻘﺎﻡ ﻛﺄﻧﻪ ﻗﻴﻞ ﻓﺄﻧﺸﺮﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﻛﺴﺎﻫﺎ ﳊﻤﺎ ﻓﻨﻈﺮ ﺇﻟﻴﻬـﺎ ﻓﺘـﺒﲔ ﻟـﻪ )(٢
ﻛﻴﻔﻴﺔ ﺍﻹﺣﻴﺎﺀ ،ﻓﻠﻤﺎ ﺗﺒﲔ ﻟﻪ ﺫﻟﻚ ﺃﻱ ﺍﺗﻀﺢ ﺍﺗﻀﺎﺣﺎ ﺗﺎﻣﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﰲ ﻗﺮﺍﺀﺓ[ ﺃﻱ ﺳﺒﻌﻴﺔ ﻭﻗﻮﻟﻪ ½ﺃﻣﺮ ﻣﻦ ﺍﷲ ﻟﻪ¼ ﺃﻱ ﺑﺄﻥ ﻳﺘﻴ ﹼﻘﻦ ﻭﻳﻌﻠﻢ ﻋِﻠﻢ ﻣﺸﺎﻫﺪﺓ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﻋﺎﳌﺎ ﻋِﻠﻤﺎ ﻋﻘﻠﻴـﺎ ﻓـﺎﻷﻣﺮ )(٣
ﻣﻦ ﻋﻠِﻢ ﺍﻟﺜﻼﺛﻲ ﻭﳘﺰﺗﻪ ﻟﻠﻮﺻﻞ ،ﻓﺘﺴﻘﻂ ﰲ ﺍﻟﺪﺭﺝ ،ﻭﻓﺎﻋﻞ ½ﻗﺎﻝ¼ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﻭﻫـﻲ
ﺃﻥ ﺍﻟﻔﻌﻞ ﻣﻀﺎﺭﻉ ﻣﺒﺪﻭﺀ ﻤﺰﺓ ﺍﻟﺘﻜﻠﹼﻢ ﻳﻜﻮﻥ ﻓﺎﻋﻞ ﻗﺎﻝ ﺿﻤﲑﺍ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻌﺰﻳﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﺗﺄﻣﻞ) .ﺟﻤﻞ(
ﺇﺑﺮﻫﻢ ...ﺇﱁ[ ﺩﻟﻴﻞ ﺁﺧﺮ ﻋﻠﻰ ﻭﻻﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺇﳕﺎ ﱂ ﻳﺴﻠﹸﻚ ﺑﻪ ﻣﺴﺎﻟﻚ ﺍﻻﺳﺘﺸﻬﺎﺩ ﻛﺎﻟﺬﻱ ﻗﺒﻠـﻪ ﻗﻮﻟﻪ] :ﻭﺇﺫ ﻗﺎﻝ ٰ )(٤
ٰ
ﺑﺄﻥ ﻳﻘﺎﻝ ﺃﻭ ﻛﺎﻟﺬﻱ ﻗﺎﻝ ½ﺭﺏ ﺃﺭِﱐ ...ﺇﱁ¼ ﻟِﺴﺒﻖ ﺫِﻛﺮ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻗﻮﻟﻪ ﴿ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟـﺬﻱ ﺣـﺎﺝ
ﺇﺑﺮﺍﻫﻴﻢ﴾ ﻭﻷﻧﻪ ﻻ ﺩﺧﻞ ﻟﻨﻔﺲ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﻫﺬﺍ ﺍﻟﺪﻟﻴﻞ ،ﻓﺈﻥﹼ ﺍﻹﺣﻴﺎﺀ ﻣﺘﻌﻠﹼﻖ ﺑﻐﲑﻩ ﻓﻘﻂ ،ﻭﻓﻴﻤـﺎ ﺳـﺒﻖ
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ﻣﺘﻌﻠﹼﻖ ﺑﻨﻔﺲ ﺳﻴﺪﻧﺎ ﺍﻟﻌﺰﻳﺮ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻏﲑﻩ .ﻭﺳﺒﺐ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺃﻧﻪ ﻣـﺮ ﻋﻠـﻰ ﺩﺍﺑـﺔ ﻣﻴﺘـﺔ ﻭﻫـﻲ ﺟِﻴﻔـﺔ ﲪـﺎﺭ ﻭﻗﻴـﻞ
ﻛﺎﻧﺖ ﺣﻮﺗﺎ ﻣﻴﺘﺎ ،ﻭﻗﻴﻞ ﻛﺎﻥ ﺭﺟﻼ ﻣﻴﺘﺎ ﺑﺴﺎﺣﻞ ﺍﻟﺒﺤﺮ ،ﻗﻴﻞ ﲝﺮ ﻃﱪﻳﺔ ﻓﺮﺃﻫﺎ ﻭﻗﺪ ﺗﻮﺯﻋﺘﻬﺎ ﺩﻭﺍﺏ ﺍﻟﱪ ﻭﺍﻟﺒﺤـﺮ ﻓـﺈﺫﺍ ﻣـﺪ ﺍﻟﺒﺤـﺮ
ﺟﺎﺀﺕ ﺍﳊِﻴﺘﺎﻥ ﻓﺄﻛﻠﺖ ﻭﺇﺫﺍ ﺍﳓﺴﺮ ﺍﻟﺒﺤﺮ ﺟﺎﺀﺕ ﺍﻟﺴﺒﺎﻉ ﻓﺄﻛﻠﺖ ﻣﻨﻬﺎ ﻓﺈﺫﺍ ﺫﻫﺒﺖ ﺍﻟـﺴﺒﺎﻉ ﺟـﺎﺀﺕ ﺍﻟﻄـﲑ ﻓﺄﻛﻠـﺖ ﻣﻨـﻬﺎ ﻓﻠﻤـﺎ
ﺭﺃﻯ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺫﻟﻚ ﺗﻌﺠﺐ ﻣﻨﻬﺎ ﻭﻗﺎﻝ ﻳﺎﺭﺏ ﺇﱐ ﻋﻠﻤﺖ ﺃﻧﻚ ﺗﺠﻤﻌﻬﺎ ﻣﻦ ﺑﻄﻮﻥ ﺍﻟـﺴﺒﺎﻉ ﻭﺣﻮﺍﺻِـﻞ
ﺏ ﻓﺄﺭِﱐ ﻛﻴﻒ ﺗﺤﻴﻴﻬﺎ ﻷُﻋﺎﻳِﻦ ﺫﻟﻚ ﻓﺄﺯﺩﺍﺩ ﻳﻘﻴﻨﺎ ﻓﻘﺎﻝ ﺍﷲ ﴿ﻗﺎﻝ ﺃﻭﱂ ﺗﺆﻣﻦ﴾ ﻳﻌﲏ ﺃﻭﱂ ﺗﺼﺪﻕ ﻗـﺎﻝ ﺑﻠـﻰ ﺍﻟﻄﲑ ﻭﺃﺟﻮﺍﻑ ﺍﻟﺪﻭﺍ
ﻳﺎﺭﺏ ،ﻗﺪ ﻋﻠﻤﺖ ﻭﺁﻣﻨﺖ ﻭﻟﻜﻦ ﻟﻴﻄﻤﺌﻦ ﻗﻠﱯ ﻋﻨﺪ ﺍﳌﻌﺎﻳﻨﺔ .ﺃﺭﺍﺩ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻥ ﻳـﺼﲑ ﻟـﻪ ﻋﻠـﻢ ﺍﻟـﻴﻘﲔ
ﻋﲔ ﺍﻟﻴﻘﲔ ﻷﻥ ﺍﳋﱪ ﻟﻴﺲ ﻛﺎﳌﻌﺎﻳﻨﺔ ﻭﻗﻴﻞ ﳌﺎ ﺭﺃﻯ ﺍﳉِﻴﻔﺔ ﻭﻗﺪ ﺗﻨﺎﻭﳍﺎ ﺍﻟﺴﺒﺎﻉ ﻭﺍﻟﻄﲑ ﻭﺩﻭﺍﺏ ﺍﻟﺒﺤﺮ ﺗﻔﻜﹼﺮ ﻛﻴـﻒ ﳚﺘﻤـﻊ ﻣـﺎ
ﺗﻔﺮﻕ ﻣﻦ ﺗﻠﻚ ﺍﳉِﻴﻔﺔ ﻭﺗﻄﹼﻠﻌﺖ ﻧﻔﺴﻪ ﺇﱃ ﻣﺸﺎﻫﺪﺓ ﻣﻴﺖ ﻳﺤﻴﻴﻪ ﺭﺑﻪ ﻭﱂ ﻳﻜﻦ ﺳـﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺷـﺎ ﹼﻛﺎ ﰲ
ﺐ ﺃﻥ ﻳﺮﻯ ﺫﻟﻚ ﻋِﻴﺎﻧﺎ ﻛﻤﺎ ﺃﻥ ﺍﳌﺆﻣﻨﲔ ﳛﺒﻮﻥ ﺃﻥ ﻳﺮﻭﺍ ﻧﺒـﻴﻬﻢ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺇﺣﻴﺎﺀ ﺍﷲ ﺍﳌﻮﺗﻰ ﻭﻻ ﺩﺍﻓﻌﺎ ﻟﻪ ﻭﻟﻜﻨﻪ ﺃﺣ
ﻭﳛﺒﻮﻥ ﺭﺅﻳﺔ ﺍﻟﻜﻌﺒﺔ ﻭﺍﳉﻨﺔ ﻭﻳﻄﻠﺒﻮﻧﻪ ﻭﻳﺴﺄﻟﻮﻧﻪ ﰲ ﺩﻋﺎﺋﻬﻢ ﻣﻊ ﺍﻹﳝﺎﻥ ﺑﺼﺤﺔ ﺫﻟﻚ ﻭﺯﻭﺍﻝ ﺍﻟﺸﻚ ﻋﻨﻬﻢ ﻛﺬﻟﻚ ﺃﺣـﺐ ﺳـﻴﺪﻧﺎ
ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻥ ﻳﺼﲑ ﺍﳋﱪ ﻟﻪ ﻋِﻴﺎﻧﺎ) .ﺧﺎﺯﻥ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺗﻌﺎﱃ ﻟﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻓﺎﻋﻞ ﺍﻟﻔﻌﻞ ﻭﺍﳌﻘﹸﻮﻝ ﻟﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺳﺄﻟﻪ[ ﺃﻱ ﺳﺄﻝ ﺍﷲ ﻋﺰﻭﺟﻞ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻘﻮﻟﻪ ﴿ﺃﹶﻭﱂ ﺗﺆﻣﻦ﴾ ﻭﻗﻮﻟـﻪ ½ﻣـﻊ ﻋﻠﻤـﻪ¼ ﺃﻱ ﻋﻠـﻢ ﺍﷲ ﺗﻌـﺎﱃ )(٦
½ﺑﺈﳝﺎﻧﻪ¼ ﺃﻱ ﺇﳝﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ½ﺑﺬﻟﻚ¼ ﺃﻱ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻹﺣﻴﺎﺀ ﻭﻗﻮﻟﻪ ½ﻟﻴﺠﻴﺒـﻪ¼ ﺃﻱ ﻟﻴﺠﻴـﺐ ﺳـﻴﺪﻧﺎ
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ﻗﻠﺒــ ْﻲ﴾ ﺑﺎﳌﻌﺎﻳﻨـﺔ اﳌـﻀﻤﻮﻣﺔ) (٤إﱃ اﻻﺳـﺘﺪﻻل
ﻟﻴﻄﻤـ ِﻦ ﴾ ﻳـﺴﻜﻦ ﴿ َ ْ ِ
)(٣
ﻗﺎل َﺑ ٰ ﴾ آﻣﻨﺖ ﴿ َو ٰﻜ ِْﻦ﴾ ﺳﺄﻟﺘﻚ ﴿ َ ْ َ
)(٢ )(١
﴿َ َ
اﻟﻴ َ ﴾ ﺑﻜﺴﺮ اﻟﺼﺎد وﺿﻤﻬﺎ ،أﻣﻠﻬﻦ) (٥إﻟﻴﻚ وﻗﻄﻌﻬﻦ واﺧﻠﻂ ﳊﻤﻬﻦ ورﻳﺸﻬﻦ ﴿ ُﺛﻢﻣﻦ اﻟﻄ ْ ِ َﻓ ُ ْ ُﻦ ِ َ ْ ﻗﺎل َﻓﺨ ُْﺬ اَ ْر َ َ ً
ﻌﺔ َ ﴿َ َ
اﷲ ﺳﻌﻴﺎ ﴾ ﺳﺮﻳﻌﺎ ﴿ َ ْ
واﻋﻠ َْـﻢ َان َ ﺟﺰءا ُﺛﻢ ْ ُ
ادﻋ ُﻦ ﴾ إﻟﻴﻚ ﴿ َ ْﻳﺎﺗ ِ ْ َﻨ َ َ ْ ً ﺟﺒﻞ ﴾ ﻣﻦ ﺟﺒﺎل أرﺿﻚ ﴿ ْ
ﻣﻨ ُﻦ ُ ْ ً اﺟﻌﻞ َﻋ ٰ ُﻞ َ َ ٍ
)(٧ )(٦
َْ ْ
ﻉ ـﻴﻢ ﴿ ﴾﴾۲۶۰ﰲ ﺻــﻨﻌﻪ ﻓﺄﺧــﺬ ﻃﺎؤوﺳــﺎ) (٨وﻧــﺴﺮا وﻏﺮاﺑــﺎ ودﻳﻜــﺎ وﻓﻌــﻞ ﺑﻬـﻦ ﻣــﺎ ذﻛـﺮ وأﻣــﺴﻚ
َﻋﺰ ِﻳْــﺰٌ﴾ﻻ ﻳﻌﺠـﺰه ﺷـﻲء ﴿ َﺣ ِﻜـ ْ ٌ
ﻉ
ﺇﺑﺮﺍﻫﻴﻢ ﺭﺑﻪ ﻋﺰﻭﺟﻞ ﻭﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ .ﻭﻗﻮﻟﻪ ½ﲟﺎ ﺳﺄﻝ¼ ﺃﻱ ﺑﺎﻟﺬﻱ ﺳﺄﻝ ﺍﷲ ﺇﺑﺮﺍﻫﻴﻢ ﻋﺰﻭﺟﻞ ﻭﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻨـﻪ
½ﻓﻴﻌﻠﻢ ﺍﻟﺴﺎﻣﻌﻮﻥ ﻏﺮﺿﻪ¼ ﺃﻱ ﻏﺮﺽ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﰲ ﺳـﺆﺍﻟﻪ ﺑﻘﻮﻟـﻪ ½ﺭﺏ ﺃﺭﱐ ...ﺇﱁ¼ ﺃﻱ ﻟﻴﻌﻠﻤـﻮﺍ ﺃﻥ
ﻏﺮﺿﻪ ﺍﺳﺘﻜﺸﺎﻑ ﻭﺍﺳﺘﻌﻼﻡ ﻛﻴﻔﻴﺔ ﺍﻹﺣﻴﺎﺀ ﻭﺃﻧﻪ ﻻ ﺷﻚ ﻋﻨﺪﻩ ﰲ ﺍﻹﳝﺎﻥ ﺑﻘﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺁﻣﻨﺖ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﻭﻟﻜﻦ ﻟﻴﻄﻤﺌﻦ ﻗﻠﱯ ﴾ ﻣﺮﺗﺐ ﻋﻠﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺳﺄﻟﺘﻚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺴﺘﺪﺭﻙ ﺑـ ½ﻟﻜﻦ¼ ﳏﺬﻭﻑ ﻭﺍﳌﺬﻛﻮﺭ ﻋﹼﻠﺘﻪ ﻗﺎﺋﻢ ﻣﻘﺎﻣﻪ ،ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻻﺳـﺘﺪﺭﺍﻙ ﻗﻮﻟـﻪ )(٢
½ﻟﻴﻄﻤﺌﻦ¼ ﳑﺎ ﻗﺒﻠﻪ ﻻ ﻟﻔﻈﺎ ﻭﻻ ﻣﻌﲎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺴﻜﻦ[ ﺃﻱ ﻋﻦ ﺍﻻﺿﻄﺮﺍﺏ ﺍﳊﺎﺻﻞ ﻓﻴﻪ ﻣﻦ ﺗﺸﻮﻑ ﺭﺅﻳﺔ ﺍﻟﻜﻴﻔﻴﺔ ﻭﺍﻧﺘﻈﺎﺭﻫﺎ ﻓﺈﻥﹼ ﺍﻻﻧﺘﻈﺎﺭ ﻳﻮﺭﺙ ﺍﻟﻘﹶﻠﹶـﻖ ﻭﺍﻻﺿـﻄﺮﺍﺏ، )(٣
ﻭﻗﻮﻟﻪ ½ﺑﺎﳌﻌﺎﻳﻨﺔ¼ ﺃﻱ ﺑﺴﺒﺒﻬﺎ ﻓﺈﺎ ﺇﺫﺍ ﺣﺼﻠﺖ ﻓﻴﻪ ﺯﺍﻝ ﻗﻠﹶﻘﻪ ﻭﺍﻧﺘﻈﺎﺭﻩ ﻓﺴﻜﻦ) .ﲨﻞ(
0
0
ﻗﻮﻟﻪ] :ﺍﳌﻀﻤﻮﻣﺔ[ ﺃﻓﺎﺩ ﺃﻥﹼ ﻋﻠﻤﻪ ﺍﻻﺳﺘﺪﻻﱄ ﺍﻟﺬﻱ ﻛﺎﻥ ﺣﺎﺻﻼ ﱂ ﻳﻜﻦ ﻧﺎﻗﺼﺎ ﻭﱂ ﻳﺰﺩ ﻗﻮﺓ ﻭﺇﳕﺎ ﺣﺼﻞ ﻟﻪ ﻋﻠﻢ ﺁﺧـﺮ ﻧﺎﺷـﻲﺀ )(٤
ﻣﻦ ﺍﳌﺸﺎﻫﺪﺓ ﺍﻧﻀﻢ ﻟِﻤﺎ ﻛﺎﻥ ﺣﺎﺻﻼ ﻋﻨﺪﻩ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﹶﻣِﻠﹾﻬﻦ [ﺗﻔﺴﲑ ﻟﻠﻔﻌﻞ ﻋﻠﻰ ﹸﻛﻞﹼ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺗﲔ ﻭﺃﻣﺮﻩ ﺑﺈﻣﺎﻟﺘﻬﻦ ﺇﻟﻴﻪ ﺃﻱ ﺗﻘﺮﻳﺒـﻬﻦ ﻣﻨـﻪ ﻟﻴﺘﺤﻘـﻖ ﺃﻭﺻـﺎﻓﻬﻦ ﺣـﱴ ﻳﻌﻠـﻢ ﺑﻌـﺪ )(٥
ﺍﻹﺣﻴﺎﺀ ﺃﻧﻪ ﱂ ﻳﻨﺘﻘﻞ ﺟﺰﺀ ﻣﻨﻬﺎ ﻋﻦ ﻣﻮﺿِﻌﻪ ﺍﻷﻭﻝ ﺃﺻﻼ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺟﺒﺎﻝ ﺃﺭﺿﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺑﻘﺮﻳﻨﺔ ﺃﻥ ﺍﳉﻌﻞ ﻋﻠﻰ ﻛﻞ ﺟﺒﻞ ﻣﻦ ﺟِﺒﺎﻝ ﺍﻟﺪﻧﻴﺎ ﻟـﻴﺲ ﲟﻤﻜـﻦ ،ﰒ )(٦
ﻗﻴﻞ ﻛﺎﻧﺖ ﺟﺒﺎﻝ ﺃﺭﺿﻪ ﺃﺭﺑﻌﺔ ﻭﻗﻴﻞ ﺳﺒﻌﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰒ ﺍﺩﻋﻬﻦ[ ﺛﺒﺖ ﺑﻪ ﺃﻥ ﺍﻟﻨﺪﺍﺀ ﻟﻐﲑ ﺍﷲ ﻟﻴﺲ ﺑﺸﺮﻙ ﻛﻤﺎ ﺯﻋﻢ ﺑﻌﺾ ﺍﳉﻬﺎﻝ ﰲ ﺯﻣﺎﻧﻨﺎ) .ﻧﻮﺭ ﺍﻟﻌﺮﻓﺎﻥ ﻣﺘﺮﲨﺎ ﺑﺘﻐﲑﻣﺎ( )(٧
ﻗﻮﻟﻪ] :ﻓﺄﺧﺬ ﻃﺎﺅﻭﺳﺎ ...ﺇﱁ[ ﻓﺈﻥ ﻗﻠﺖ ﱂ ﺧﺼﺖ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ،ﻗﻠﺖ :ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻓﻔﻲ ﺍﻟﻄﺎﺅﻭﺱ ﺇﺷﺎﺭﺓ ﻣـﺎ )(٨
ﺐ ﺍﻟﺰﻫﻮ ﻭﺍﳉﺎﻩِ ﻭﰲ ﺍﻟﻨﺴﺮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺷـﺪﺓ ﺍﻟـﺸﻐﻒ ﺑﺎﻷﻛـﻞ ﻭﰲ ﺍﻟـﺪﻳﻚ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺷـﺪﺓ ﺍﻟـﺸﻐﻒ ﲝـﺐ ﰲ ﺍﻻﻧﺴﺎﻥ ﻣﻦ ﺣ
ﺍﻟﻨﻜﺎﺡ ﻭﰲ ﺍﻟﻐﺮﺍﺏ ﺇﺷﺎﺭﺓ ﺇﱃ ﺷﺪﺓ ﺍﳊﺮﺹ ﻓﻔﻲ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﻣﺸﺎﺔ ﻟﻺﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﻭﰲ ﺍﻻﻗﺘـﺼﺎﺭ ﻋﻠﻴﻬـﺎ ﺇﺷـﺎﺭﺓ
ﳊﻖ ﺑﺄﻋﻠﻰ ﺍﻟﺪﺭﺟﺎﺕ ﻭﺇﳕﺎ ﺍﻗﺘﺼﺮ ﰲ ﺍﻵﻳﺔ ﻋﻠﻰ ﺣﻜﺎﻳـﺔ ﺃﻭﺍﻣـﺮﻩ ﺗﻌـﺎﱃ ﻟـﻪ ﻣـﻦ ﺇﱃ ﺃﻥﹼ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺗﺮﻙ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺬﻣﻴﻤﺔ ِ
ﻏﲑ ﺗﻌﺮﺽ ﻻﻣﺘﺜﺎﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻟِﻤﺎ ﺗﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﻋﺠﺎﺋﺐ ﺁﺛﺎﺭ ﻗﺪﺭﺗﻪ ﺗﻌﺎﱃ ﻟﻺﻳﺬﺍﻥ ﺑﺄﻥﹼ ﺗﺮﺗـﺐ ﺗﻠـﻚ ﺍﻷﻣـﻮﺭ ﻋﻠـﻰ
ﺃﻭﺍﻣﺮﻩ ﺗﻌﺎﱃ ﻭﺍﺳﺘﺤﺎﻟﺔ ﲣﻠﹼﻔﻬﺎ ﻋﻨﻬﺎ ﺃﻣﺮ ﺟﻠﻲ ﻻﳛﺘﺎﺝ ﺇﱃ ﺍﻟﺬﻛﺮ ﺃﺻـﻼ ﻭﻧﺎﻫﻴـﻚ ﺑﺎﻟﻘـﺼﺔ ﺩﻟـﻴﻼ ﻋﻠـﻰ ﻓـﻀﻞ ﺍﳋﻠﻴـﻞ ﻭﺣـﺴﻦ
ﺍﻷﺩﺏ ﰲ ﺍﻟﺴﺆﺍﻝ ﺣﻴﺚ ﺃﹶﺭﺍﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﺳـﺄﻝ ﰲ ﺍﳊـﺎﻝ ﻭﺃﹶﺭﻯ ﺍﻟﻌﺰﻳـﺮ ﻣـﺎ ﺃﺭﺍﻩ ﺑﻌـﺪ ﺇﻣﺎﺗﺘـﻪ ﻣﺌـﺔﹶ ﻋـﺎﻡ ﺻـﻠﻮﺍﺕ ﺍﷲ ﻭﺳـﻼﻣﻪ
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رؤوﺳﻬﻦ ﻋﻨﺪه ودﻋﺎﻫﻦ ﻓﺘﻄﺎﻳﺮت اﻷﺟﺰاء إﱃ ﺑﻌﻀﻬﺎ ﺣﱴ ﺗﻜﺎﻣﻠﺖ ﺛﻢ أﻗﺒﻠﺖ إﱃ رؤوﺳﻬﺎ ُ َ َ ﴿.
ﻣﺜﻞ ﴾ ﺻﻔﺔ ﻧﻔﻘﺎت
)(١
ﻋﻠﻴﻢ ﴿ ﴾﴾۲۶۱ﲟﻦ
واﺳﻊ ﴾ ﻓﻀﻠﻪ ﴿ َ ِ ْ ٌ
)(٤
ﺸﺎء َ ُ
واﷲ َ ِ ٌ ﻧﻔﻘﺎﻢ ﺗﻀﺎﻋﻒ ﻟﺴﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ﴿ َواﷲُ ُٰﻀﻌ ُِﻒ ﴾ أﻛﺜﺮ ﻣﻦ ذﻟﻚ ﴿ ِ َ ْ
ﻟﻤﻦ َ ٓ ُ
ﻔﻘﻮا َﻣﻨﺎ ﴾ ﻋ اﳌﻨﻔﻖ ﻋﻠﻴﻪ) (٥ﺑﻘﻮﳍﻢ ﻣﺜﻼ :ﻗﺪ ﻣﺎ َا ْ َ ُ ْ ﻴﻞ اﷲِ ُﺛﻢ َﻻ ﻳ ُ ْ ِ ُ ْ َ
ﺒﻌﻮن َ ۤ ﻳﻦ ُ ْ ِ ُ ْ َ
ﻳﻨﻔﻘﻮن َ ْ َ َ
اﻣﻮاﻟ ُ ْﻢ ِ ْ َﺳ ِ ْ ِ ﻳﺴﺘﺤﻖ اﳌﻀﺎﻋﻔﺔِ َ ﴿ .
اﻟﺬ ْ َ
اذي ﴾ ﻟــﻪ ﺑــﺬﻛﺮ ذﻟــﻚ إﱃ ﻣ ـﻦ ﻻ ﳛــﺐ وﻗﻮﻓــﻪ ﻋﻠﻴــﻪ وﳓ ـﻮه ﴿ ﻟ ُـ ْـﻢ َ ْ
اﺟــﺮُ ُ ْﻢ ﴾ ﺛ ـﻮاب أﺣــﺴﻨﺖ إﻟﻴــﻪ وﺟــﱪت ﺣﺎﻟــﻪ ﴿ َ ۤ
وﻻ َ ً
ﺗﻔﺴﲑ ﻟﻘﻮﻝ١٢. ?ﻣﻦ ﻓﻮﺕ ﺍﻟﺜﻮﺍﺏ١٢. ?ﻣﻦ ﲞﺲ ﺍﻷﺟﺮ١٢.
ﻌﺮوف ﴾ ﻛﻼم ﺣﺴﻦ ورد ﻋ اﻟﺴﺎﺋﻞ
ﻗﻮل ﻣ ْ ُ ْ ٌ ﻳﺤﺰﻧﻮن ﴿ ﴾﴾۲۶۲ﰲ اﻵﺧﺮة َ ﴿.
وﻻ ُ ْﻢ َ ْ َ ُ ْ َ
ﺧﻮف َﻋﻠ َْﻴ ِ ْﻢ َ َ
وﻻ َ ْ ٌ إﻧﻔﺎﻗﻬﻢ ﴿ ﻋ ْ َ
ِﻨﺪ َرﺑ ِ ْﻢ َ َ
)? (٨ )(٧ )(٦
=
ٌ ْ
ﺗﻔﺴﲑ ﳌﻌﺮﻭﻑ١٢.
0
ﻗﻮﻟﻪ] :ﺣﺒﺔ ﺃﻧﺒﺘﺖ[ ﻗﺪ ﺛﺒﺖ ﺑﻪ ﺃﻥ ﻧﺴﺒﺔ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﻟﺴﺒﺐ ﻟﻴﺲ ﺑﺸﺮﻙ) .ﻧﻮﺭ ﺍﻟﻌﺮﻓﺎﻥ( )(٣
ﻗﻮﻟﻪ] :ﻓﻀﻠﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﳌﻀﺎﻑ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ﻟﻠﺘﻌﺬﺭ ﺑﺪﻭﻧﻪ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﻨﺎ ﻋﻠﻰ ﺍﳌﻨ ﹶﻔﻖ ﻋﻠﻴﻪ[ ﻗﺪﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻓﺎ ﻭﺇﳕﺎ ﻗﺪﻡ ﺍﳌﹶﻦ ﻟﻜﺜﺮﺓ ﻭﻗﻮﻋﻪ ﻭﺗﻮﺳـﻴﻂ ﻛﻠﻤـﺔ ½ﻻ¼ ﻟﻠﺪﻻﻟـﺔ )(٥
ﻋﻠﻰ ﴰﻮﻝ ﺍﻟﻨﻔﻲ ﺑﺎﺗﺒﺎﻉ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭ½ﰒ¼ ﻹﻇﻬﺎﺭ ﻋﻠﻮ ﺭﺗﺒﺔ ﺍﳌﻌﻄﻮﻑ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺛﻮﺍﺏ ﺇﻧﻔﺎﻗﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻷﺟﺮ ﺍﻟﺜﻮﺍﺏ ﺍﻷﺧﺮﻭﻱ ﻻ ﺍﻷﺟﺮﺓ ﺍﳌﺎﻟﻴﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﰲ ﺍﻵﺧﺮﺓ[ ﺇﳕﺎ ﻗﻴﺪ ﺑﻪ ﻷﻥﹼ ﺍﳌﺆﻣﻦ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﳊﺰﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﻼ ﻳﺮﺩ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻗﻮﻝ ﻣﻌﺮﻭﻑ...ﻳﺘﺒﻌﻬﺎ ﺃﺫﯼ [ﻗﺎﻝ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﻜﺒﲑ ﺃﺑﻮ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴﺎﺱ ﺍﻟﻌﻄﹼﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺿﻮ
ﻱ )(٨
ﺣﻔﻈﻪ ﺍﷲ ﺍﻟﻘﻮﻱ :ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ! ﻓﻴﻨﺒﻐﻲ ﻋﻠﯽ ﮐﻞ ﻋﺎﻗﻞ ﺃﻥ ﻳﺴﺘﺨﺪﻡ ﻟﺴﺎﻧﻪ ﻓﯽ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺒِﺮ ﺍﳌﻌﺮﻭﻓﺔ ،ﻣﺜﻞ ﺫﮐﺮ ﺍﷲ
ﺗﻌﺎﻟﯽ ،ﻭﻋﻴﺎﺩﺓ ﺍﳌﺮﻳﺾ ﻭﺭﺩ ﺍﻟﺴﻼﻡ ﻭﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺓ ﻭﺑﺬﻝ ﺍﻟﻨﺼﻴﺤﺔ ﻭﺗﺸﻤﻴﺖ ﺍﻟﻌﺎﻃﺲ ﻭﺃﻥ ﻻﻳﺴﺘﻌﻤﻠﻪ ﻓﯽ ﺍﻷﻣﺎﮐﻦ ﺍﳌﺴﺘﻘﺬﺭﺓ
ﮐﺎﻟﺸﺘﻢ ﻭﺍﻟﻠﻌﻦ ﻭﺍﻹﺿﺮﺍﺭ ﺑﺎﻟﻨﺎﺱ ،ﻭ ﺇﻳﻘﺎﻉ ﺍﻟﻔﺘﻨﺔ ﺑﻴﻨﻬﻢ ،ﻭﺍﻟﮑﺬﺏ ﻭﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﳓﻮ ﺫﻟﮏ ﻭﻳﻌﻮﺩ ﻧﻔﺴﻪ ﻋﻠﯽ ﺫﮐﺮ ﺍﷲ
ﺗﻌﺎﻟﯽ ﮐﻠﹼﻤﺎ ﻭﻗﻊ ﻓﯽ ﻓﻀﻮﻝ ﺍﻟﮑﻼﻡ ،ﻓﻌﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﯽ ﺍﷲ ﺗﻌﺎﻟﯽ ﻋﻠﻴﻪ ﻭﺍٰﻟﻪ ﻭﺳﻠﹼﻢ ﺃﻧﻪ ﻗﺎﻝ’’:ﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭ ﻟﻮ ﺑﺸﻖ ﲤﺮﺓ ،ﻓﺈﻥ
ﱂ ﲡﺪﻭﺍ ﻓﺒﮑﻠﻤﺔ ﻃﻴﺒﺔ‘‘.ﻭﻗﺎﻝ :ﺍﻋﻠﻤﻮﺍ ﺇﺧﻮﺍﱐ ﺍﳌﺴﻠﻤﲔ! ﺃﻥ ﺍﻟﻌﺒﺪ ﻗﺪ ﻳﺸﺘﺮﯼ ﺑﮑﻠﻤﺔ ﻃﻴﺒﺔ ﺭﺿﻮﺍﻥﹶ ﺍﷲ ﻭ ﺭﲪﺘﻪ ،ﻭ ﺑﮑﻠﻤﺔ
ﺃﺧﺮٰﯼ ﻗﺪ ﻳﺴﺨﻂ ﺍﷲ ﻋﻠﻴﻪ ،ﻟِﻤﺎ ﺭﻭﻱ ﻋﻦ ﺳﻴﺪﻧﺎ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳌﹸﺰﻧِ ﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﻟﯽ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﯽ ﺍﷲ
ﺗﻌﺎﻟﯽ ﻋﻠﻴﻪ ﻭﺍﻟﻪ ﻭﺳﻠﹼﻢ’’:ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﺘﮑﻠﹼﻢ ﺑﺎﻟﮑﻠﻤﺔ ﻣﻦ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﺰﻭﺟﻞﹼ ﻣﺎ ﻳﻈﻦ ﺃﻥﹾ ﺗﺒﻠﻎ ﻣﺎ ﺑﻠﻐﺖ ﻳﮑﺘﺐ ﺍﷲ ﻋﺰﻭﺟﻞﹼ ﻟﻪ ﺎ
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ﺑﺎﳉﺮ ﻋﻄﻒ ﻋﻠﻰ ﺍﳌﻦ١٢.ﻙ ?ﺃﻱ ﻣﺒﺎﻟﻐﺘﻪ ﰲ ﺍﻟﺴﻮﺍﻝ. ?ﺃﻱ ﻟﻠﺴﺎﺋﻞ١٢.ﻙ
اذي ﴾ ﺑﺎﳌﻦ) (١وﺗﻌﻴﲑ ﻟﻪ ﺑﺎﻟﺴﺆال ﴿ َواﷲُ ﻏَ ِ ﴾ ﻋﻦ ﺻﺪﻗﺔ اﻟﻌﺒﺎد ﺒﻌ َ ۤﺎ َ ً ﻣﻦ َ َ َ ٍ
ﺻﺪﻗﺔ ﻳ ْ َ ُ إﳊﺎﺣﻪ ﴿ َﺧ ْ ٌ ْ ﲨﻴﻞ ﴿ َ ْ
وﻣﻐ ِ َ ٌة﴾ ﻟﻪ ﰲ ١٢ﻙ
?
?ﺑﺘﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ ﺍﺳﻢ ﻓﺎﻋﻞ ﻣﻦ ﺍﳌﻦ١٢.ﻙ
ﺻـﺪﻗﺘﻜﻢ﴾ أي أﺟﻮرﻫـﺎ ﺗﺒﻄﻠـﻮا َ َ ٰ ِ ُ ْ ﻣﻨـﻮا َﻻ ُ
ْ ُ ِ ْ ١٢ ﻳﻦ َ ُ ـﺎن واﳌـﺆذيَ ﴾۲۶۳﴿﴿.ﻳﺎﻳ َ ـﺎ ِ
اﻟـﺬ ْ َ ﺣﻠﻴﻢ ﴿ ﴾ ﴾۲۶۳ﺑﺘﺄﺧﲑ اﻟﻌﻘﻮﺑﺔ ﻋـﻦ اﳌ ﴿ َ ِْ ٌ
)(٢
ْ
?ﻣﻔﻌﻮﻝ ﻟﻪ. ّ
ﻳﺆﻣﻦ ِﺑﺎﷲِ اﻟﻨﺎس﴾ ﻣﺮاﺋﻴﺎ ﳍﻢ)َ َ ﴿ (٤
وﻻ ُ ْ ِ ُ ﻣﺎﻟ ٗ ر َ ٓ َ
ِÒﺎء ﺎﻟﺬي﴾ أي ﻛﺈﺑﻄﺎل ﻧﻔﻘﺔ اﻟﺬي ﴿ ُ ْ ِ ُ
ﻳﻨﻔﻖ َ َ واﻻذي ﴾ إﺑﻄﺎﻻ ﴿ َ ِ ْ ﴿ ِ َْ
ﺑﺎﻟﻤﻦ َ ْ َ ٰ
)(٣
ِ
?ﺃﻱ ﰲ ﺍﻹﻧﻔﺎﻕ١٢.ﺹ
واﺑﻞ ﴾ ﻣﻄﺮ ﺷﺪﻳﺪ ﴿ َﻓ َ َ َﻛ ٗ ﻓﺎﺻﺎﺑَ ٗ َ ِ ٌ ﺗﺮاب َ َ َ
ْﻮان ﴾ ﺣﺠﺮ أﻣﻠﺲ ﴿ َﻋﻠ َْﻴ ِ ُ َ ٌ ﻛﻤﺜﻞ َﺻﻔ َ ٍ ﻤﺜﻠ ٗ َ َ َ ِ
واﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ ﴾ وﻫﻮ اﳌﻨﺎﻓﻖ)َ ﴿ (٥ﻓ َ َ ُ
َ َْْ
)(٦
ﺭﺿﻮﺍﻧﻪ ﺇﻟﯽ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ،ﻭ ﺇﻥﹼ ﺍﻟﺮﺟﻞ ﻟﻴﺘﮑﻠﹼﻢ ﺑﺎﻟﮑﻠﻤﺔ ﻣِﻦ ﺳﺨﻂ ﺍﷲ ﻋﺰﻭﺟﻞﹼ ﻣﺎ ﻳﻈﻦ ﺃﻥ ﺗﺒﻠﻎ ﻣﺎ ﺑﻠﻐﺖ ﻳﮑﺘﺐ ﺍﷲ ﻋﺰﻭﺟﻞﹼ ﺎ
ﻋﻠﻴﻪ ﺳﺨﻄﹶﻪ ﺇﻟﯽ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‘‘).ﺍﶈﺎﺿﺮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ ،ﺍﻟﺮﺳﺎﻟﺔ :ﺍﻟﻘﻮﻝ ﺍﻟﻄﻴﺐ،ﺹ] (۹٤:ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺘﺒﻌﻬﺎ ﺃﺫﻯ ﺑﺎﳌ ﻦ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺇﱃ ﺃﻥﹼ ﺍﻷﺫﻯ ﻫﻨﺎ ﺷﺎﻣﻞ ﻟﻠﻤﻦ ﻭﻏﲑﻩ ﻓﻠﻴﺲ ﻓﻴﻤﺎ ﻫﻨﺎ ﻗﺼﻮﺭ ﻋﻦ ﻗﻮﻟﻪ ﻓﻴﻤـﺎ )(١
ﺳﺒﻖ ﴿ﰒ ﻻ ﻳﺘﺒﻌﻮﻥ ﻣﺎ ﺃﻧﻔﻘﻮﺍ ﻣﻨﺎ ﻭﻻ ﺃﺫﻯ﴾) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﺟﻮﺭﻫﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻷﻥ ﺫﺍﺕ ﺍﻟﺼﺪﻗﺔ ﻭﻫﻲ ﺍﳌﺎﻝ ﻻ ﺗﺒﻄﻞ ﺑﺎﳌﻦ ﻭﺍﻷﺫﻯ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(٢
0
0
ﻗﻮﻟﻪ] :ﺇﺑﻄﺎﻻ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻜﺎﻑ ﰲ ﳏﻞ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻧﻌـﺖ ﳌـﺼﺪﺭ ﳏـﺬﻭﻑ ﺃﻱ ﻻ ﺗﺒﻄﻠﻮﻫـﺎ ﺇﺑﻄـﺎﻻ ﻣﺜـﻞﹶ ﺇﺑﻄـﺎﻝ )(٣
ﺍﻟﺬﻱ ...ﺇﱁ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ] :ﻣﺮﺍﺋﻴﺎ ﳍﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﺭﺋﺎﺀ¼ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ،ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞ ½ﻳﻨﻔﻖ¼) .ﺻﺎﻭﻱ( )(٤
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺍﳌﻨﺎﻓﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻮﺻﻮﻝ ﻫﺎﻫﻨﺎ ﻫﻮ ﺍﳌﻨﺎﻓﻖ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻻ ﻳﺆﻣﻦ ...ﺇﱁ﴾ ،ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﻣـﺎ )(٥
ﻳﺸﻤﻞ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ ﻓﻤﻌﲎ ﻗﻮﻟﻪ﴿ :ﻭﻻ ﻳﺆﻣﻦ ﺑﺎﷲ ...ﺇﱁ﴾ ﺃﻱ ﺃﺻﻼ ﺑﺄﻥ ﻳﻜﻮﻥ ﻛﺎﻓﺮﺍ ﺃﻭ ﺇﳝﺎﻧﺎ ﻛـﺎﻣﻼ ﺑـﺄﻥ ﻳﻜـﻮﻥ ﻣـﺴﻠﻤﺎ
ﻋﺎﺻﻴﺎ ،ﻭﺍﻷﻭﻝ ﺃﻇﻬﺮ ﻭﻋﻠﻴﻪ ﺃﻛﺜﺮ ﺍﳌﻔﺴﺮﻳﻦ ﻓﻠﺬﺍ ﺍﺧﺘﺎﺭﻩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺄﺻﺎﺑﻪ ﻭﺍﺑﻞ[ ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﻟـﺬﻱ ﺗﻌﻠﹼـﻖ ﺑـﻪ ﻗﻮﻟـﻪ ½ﻋﻠﻴـﻪ¼ ﺃﻱ ﺍﺳـﺘﻘﺮ ﻋﻠﻴـﻪ ﺗـﺮﺍﺏ ﻓﺄﺻـﺎﺑﻪ ،ﻭﺍﻟـﻀﻤﲑ ﻳﻌـﻮﺩ ﻋﻠـﻰ )(٦
½ﺻﻔﻮﺍﻥ¼ ﻭﻗﻴﻞ ﻋﻠﻰ ½ﺗﺮﺍﺏ¼ ﻭﺃﻣﺎ ﺍﻟﻀﻤﲑ ﰲ ½ﻓﺘﺮﻛﻪ¼ ﻓﻴﻌﻮﺩ ﻋﻠﻰ ½ﺻﻔﻮﺍﻥ¼ ﻓﻘﻂ ،ﻭﺃﻟِﻒ½ ﺃﺻـﺎﺑﻪ¼ ﻋـﻦ ﻭﺍﻭ ﻷﻧـﻪ ﻣـﻦ ½ﺻـﺎﺏ
ﺶ ﰒ ﻃﻞ ﰒ ﻧﻀﺢ ﰒ ﻫﻀﻞ ﰒ ﻭﺍﺑﻞ) .ﺟﻤﻞ( ﻳﺼﻮﺏ¼] .ﻓﺎﺋﺪﺓ[ ﺍﳌﻄﹶﺮ ﺃﻭﻟﻪ ﺭ
ﺵﰒﻃ
ﻗﻮﻟﻪ] :ﺍﺳﺘﺌﻨﺎﻑ[ ﺃﺷـﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠـﺔ ﻣـﺴﺘﺄﻧﻔﺔ ﻣﺒﻨﻴـﺔ ﻋﻠـﻰ ﺍﻟـﺴﺆﺍﻝ ﻛﺄﻧـﻪ ﻗﻴـﻞ ﻓﻤـﺎﺫﺍ ﻳﻜـﻮﻥ ﺣـﺎﳍﻢ ﺣﻴﻨﺌـﺬ؟ ﻓﻘﻴـﻞ ½ﻻ )(٧
ﻳﻘﺪﺭﻭﻥ ...ﺇﱁ¼ ﻭﺟﻌﻠﻬﺎ ﺣﺎﻻ ﻣﻦ ½ﺍﻟﺬﻱ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﲨﻊ ﺍﻟﻀﻤﲑ[ ﺃﻱ ﰲ ﻗﻮﻟﻪ ½ﻻ ﻳﻘﺪﺭﻭﻥ¼ ﻭﰲ ﻗﻮﻟﻪ ½ﻛﺴﺒﻮﺍ¼ ﻳﻌﲏ ﻭﺃﻓﺮﺩﻩ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻷﺭﺑﻌﺔ ﻗﺒﻞ ﻫﺬﻳﻦ ﺑﺎﻋﺘﺒﺎﺭ ﻟﻔﻈﻪ) .ﺟﻤﻞ( )(٨
ﻗﻮﻟﻪ] :ﻋﻤﻠﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﻭﺇﻻ ﻓﺎﻟﻜﺴﺐ ﻃﻠﺐ ﺍﻟﺮﺯﻕ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﻻ ﳚﺪﻭﻥ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻋﺪﻡ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺷﻲﺀ ﻋﺒﺎﺭﺓ ﻋﻦ ﻋﺪﻡ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻔﻌﻠﻪ ﺑﺴﺒﺐ ﺍﻟﺮﻳﺎﺀ] .ﻋﻠﻤﻴﺔ[ )(١٠
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ﻳﻦ ُ ْ ِ ُ ْ َ
ﻳﻨﻔﻘﻮن ﻳﻦ ﴿ُ َ َ َ ﴾۲۶۴
وﻣﺜﻞ ﴾ ﻧﻔﻘﺎت)ِ ﴿ (١
اﻟﺬ ْ َ ﻣﻦ اﻟﺘـﺮاب اﻟﺬي ﻛﺎن ﻋﻠﻴﻪ ﻹذﻫﺎب اﳌﻄﺮ ﻟﻪ ﴿ َواﷲُ َﻻ ﻳَ ْ ِﺪي ْ َ ْ َ
اﻟﻘﻮم ا ْ ﻜ ٰ ِ ِ ْ َ
ﻔﺴ ِ ْﻢ ﴾ أي ﲢﻘﻴﻘﺎ ﻟﻠﺜﻮاب) (٢ﻋﻠﻴﻪ ﲞﻼف اﳌﻨﺎﻓﻘﲔ اﻟﺬﻳﻦ ﻻ ﻳﺮﺟﻮﻧﻪ ﻣﻦ َا ْ ُ ِ ﻣﺮﺿﺎت اﷲِ َ َ ْ
وﺗﺜ ِ ْ ًﺘﺎ ْ اﻣﻮاﻟ ُ ُﻢ ْ ِ َ ٓ َ
اﺑﺘﻐﺎء ﴾ ﻃﻠﺐ ﴿ َ ْ َ ِ ََْ َ
ﻛﻤﺜﻞ َﺟﻨﺔ﴾ ﺑﺴﺘﺎن ﴿ َِﺑﺮُ ْ َﺑﻮةٍ﴾ﺑﻀﻢ اﻟﺮاء وﻓﺘﺤﻬﺎ ﻣﻜﺎن ﻣﺮﺗﻔـﻊ ﻣـﺴﺘﻮ ﴿ َ َاﺻـﺎﺑَ َ ﺎ
ﻹﻧﻜﺎرﻫﻢ ﻟﻪ وﻣﻦ اﺑﺘﺪاﺋﻴﺔ ﴿ َ َ َ ِ
)(٣
واﺑﻞ َ َﻓﻄﻞ ﴾ ﻣﻄﺮ ﺧﻔﻴﻒ ﻳﺼﻴﺒﻬﺎ) (٧وﻳﻜﻔﻴﻬﺎ ﻻرﺗﻔﺎﻋﻬﺎ ،اﳌﻌﲎ :ﺗﺜﻤﺮ وﺗﺰﻛﻮ ﻛﺜﺮ اﳌﻄـﺮ أم ﻗـﻞ ﻓﻜـﺬﻟﻚ ﻧﻔﻘـﺎت ﻣـﻦ َ ٌِ
?ﺍﳍﻤﺰﺓ ﻟﻺﻧﻜﺎﺭ١٢.ﻙ ?ﻣﻦ ﺭﻳﺎﺀ ﻭﺇﺧﻼﺹ١٢.ﻣﻦ
ان َ ُ ْ َ
ﺗﻜﻮن ﻌﻤﻠﻮن َ ِﺼ ْ ٌ ﴿ ﴾﴾۲۶۵ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻪ﴿ .اَ َ َﻳﻮد ﴾ أﳛﺐ ﴿ َ َ ُ ُ ْ
اﺣﺪﻛﻢ َ ْ ذﻛﺮ ﺗﺰﻛﻮ ﻋﻨﺪ اﷲ ﻛﺜﺮت أم ﻗﻠﺖ ﴿ َ ُ
واﷲ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ
)(٩ )(٨
ﻣـﻦ ُـﻞ َ ٰ ِ
اﻟﺜﻤـﺮت َو ﴾ ﻗـﺪ ﴿ َ َاﺻـﺎﺑَ ُ ﻓﻴ َ ـﺎ ﴾ ﲦـﺮ ﴿ ِ ْ
اﻻﻧ ْ ٰ ﺮُ َﻟ ٗ ِ ْ
ﺗﺤﺘ ِ َ ﺎ ْ َ ﺗﺠﺮي ِ ْ
ﻣﻦ َ ْ واﻋﻨﺎب َ ْ ِ ْ
ﻧﺨﻴﻞ َ ْ َ ٍ َﻟ ٗ َﺟﻨ ٌﺔ ﴾ ﺑﺴﺘﺎن ﴿ ْ
ﻣﻦ ِ ْ ٍ
)(١٠
ﻗﻮﻟﻪ] :ﻧﻔﹶﻘﺎﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻟﻴﺤﺼﻞ ﺍﳌﻼﳝﺔ ﺑﲔ ﺍﳌﹶﺜﹶﻞ ﻭﺍﳌﻤﺜﱠﻞ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻱ ﲢﻘﻴﻘﺎ ﻟﻠﺜﻮﺍﺏ[ ﻫﺬﺍ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﺍﶈﺬﻭﻑ ﻭﻗﻮﻟﻪ ½ﻋﻠﻴﻪ¼ ﺃﻱ ﺍﻹﻧﻔﺎﻕ ﻭﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﺘﺜﺒﻴـﺖ ﺍﻋﺘﻘـﺎﺩ ﻛـﻮﻥ )(٢
ﺍﻟﺸﻲﺀ ﳏﻘﱠﻘﺎ ﺛﺎﺑﺘﺎ .ﺇﻳﻀﺎﺣﻪ ﻗﻮﻝ ﺍﳊﺴﻦ ﺇﻧﻪ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻫﻢ ﲝﺴﻨﺔ ﻳﺘﺜﺒﺖ ﻓـﺈﻥ ﻛـﺎﻥ ﺫﻟـﻚ ﷲ ﺗﻌـﺎﱃ ﺃﻣـﻀﺎﻩ ﻭﺇﻥ ﺧﺎﻟﻄـﻪ
0
0
ﺭﺋﺎﺀ ﺃﻣﺴﻚ ،ﻭﺍﳌﻌﲎ ﺃﻢ ﻳﺨﺮﺟﻮﻥ ﺯﻛﺎﺓ ﺃﻣﻮﺍﳍﻢ ﻭﻳﻨﻔﻘﻮﻥ ﺃﻣﻮﺍﳍﻢ ﰲ ﺳﺎﺋﺮ ﺍﻟﺒِﺮ ﻭﺍﻟﻄﺎﻋﺎﺕ ﻃِﻴﺒﺔ ﺃﻧﻔﺴﻬﻢ ﲟﺎ ﺃﻧﻔﻘﻮﺍ ﻋﻠﻰ ﻳﻘﲔ
ﺑﺜﻮﺍﺏ ﺍﷲ ﻭﺗﺼﺪﻳﻖ ﺑﻮﻋﺪﻩ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﻣﺎ ﺃﻧﻔﻘﻮﺍ ﺧﲑ ﳍﻢ ﳑﺎ ﺗﺮﻛﻮﺍ) .ﻛﺮﺧﻲ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻭ½ﻣﻦ¼ ﺍﺑﺘﺪﺍﺋﻴﺔ[ ﻓﺎﳌﻌﲎ ﺃﻥ ﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻻﻋﺘﻘﺎﺩ ﺍﳌﺬﻛﻮﺭ ﻣﺒﺘﺪﺃ ﻭﻧﺎﺷﻲﺀ ﻣﻦ ﻗِﺒﻞ ﺃﻧﻔﺴﻬﻢ ﻻ ﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ) .ﲨﻞ( )(٣
ﻗﻮﻟﻪ] :ﻓﺎٰﺗﺖ[ ﻣﻔﻌﻮﻟﻪ ﺍﻷﻭﻝ ﳏﺬﻭﻑ ﺃﻱ ﺻﺎﺣﺒﻬﺎ ﻭ½ﺿﻌﻔﲔ¼ ﺣﺎﻝ ﻣﻦ ½ﺃﻛﻠﻬﺎ¼ .ﻭﻗﻮﻟـﻪ ½ﺃﻋﻄـﺖ¼ ﺃﺷـﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥ ½ﺁﺗـﺖ¼ )(٤
ﻳﺘﻌﺪﻯ ﻹﺛﻨﲔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﻀﻢ ﺍﻟﻜﺎﻑ ﻭﺳﻜﻮﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﰲ ﺍﻟﻘﺮﺍﺀﺓ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻣِﺜﻠﹶﻲ ﻣﺎ ﻳﺜﻤﺮ ﻏﲑﻫﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﺜﻨﻴﺔ ﻫﺎﻫﻨﺎ ﻟـ
ﺸﻔﻊ ﻭﺍﺣـﺪ ﺑﻨـﺎﺀ ﻋﻠـﻰ ﺃﻥ ﺍﻟـﻀِﻌﻒ ﻫـﻮ ﺍﳌِﺜـﻞ ﻛﻤـﺎ ﰲ ½ﺍﻟﻠـﺴﺎﻥ¼ )(٦
ﻭﻏﲑﻩ :ﺿِﻌﻒ ﺍﻟﺸﻲﺀ ﻣﺜﻠﻪ ﰲ ﺍﳌﻘﺪﺍﺭ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻄﹶﺮ ﺧﻔﻴﻒ ﻳﺼﻴﺒﻬﺎ[ ﺇﳕﺎ ﻗﺪﺭ ﻗﻮﻟﻪ ½ﻳﺼﻴﺒﻬﺎ¼ ﺃﻭ ﳓﻮﻩ ﻟﻴﺼﲑ ﲨﻠﺔ ﻓﻴﻘﻊ ﺟﺰﺍﺀ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻭﺍﷲ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺑﺼﲑ[ ﺃﻱ ﻋﻤﻼ ﻇﺎﻫﺮﺍ ﺃﻭ ﻗﻠﺒﻴـﺎ ،ﺑـﺼﲑ ﻻ ﳜﻔـﻰ ﻋﻠﻴـﻪ ﺷـﻲﺀ ﻣﻨـﻪ ﻭﻫـﻮ ﺗﺮﻏﻴـﺐ ﰲ ﺍﻹﺧـﻼﺹ ﻣـﻊ )(٨
ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﻭﳓﻮﻩ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﳛ )(٩
ﻗﻮﻟﻪ] :ﺟﻨﺔ[ ﺃﻱ ﻓﻴﻬﺎ ﲨﻴﻊ ﺍﻟﻔﻮﺍﻛﻪ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﴿ﻟﻪ ﻓﻴﻬﺎ ﻣﻦ ﻛﻞ ﺍﻟﺜﻤﺮﺍﺕ﴾ ﻭﺇﳕﺎ ﺍﻗﺘﺼﺮ ﰲ ﻭﺻﻔﻬﺎ ﻋﻠـﻰ ﺍﻟﻨﺨﻴـﻞ ﻭﺍﻷﻋﻨـﺎﺏ )(١٠
ﻟﻜﻮﻤﺎ ﺃﻓﻀﻞ ﺍﻟﻔﻮﺍﻛﻪ ﻭﺟﺎﻣﻌﲔ ﻟﻔﻨﻮﻥ ﺍﳌﻨﺎﻓﻊ) .ﺟﻤﻞ(
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?ﻟﻜﱪ ﺍﻟﺴﻦ١٢ .ﻙ
ﻓﺎﺻـﺎﺑَ َ ۤﺎ ِ ْ َ ٌ
اﻋـﺼﺎر ﴾ رﻳـﺢ ﺿـﻌﻔﺎء ﴾ أوﻻد ﺻـﻐﺎر ﻻ ﻳﻘـﺪرون ﻋﻠﻴـﻪ ﴿ َ َ َ
ا ْ ِﻜ َ ُ﴾ ﻓﻀﻌﻒ ﻋﻦ اﻟﻜﺴﺐ ﴿ َ َوﻟ ٗ ُذرﻳ ٌﺔ ُ َ َ ٓ ُ
)(٣ )(٢ )(١
ﻗﺖ﴾ ﻓﻔﻘﺪﻫﺎ أﺣﻮج ﻣﺎ ﻛﺎن إﻟﻴﻬﺎ وﺑﻘﻲ ﻫﻮ وأوﻻده ﻋﺠﺰة ﻣﺘﺤﲑﻳﻦ ﻻ ﺣﻴﻠﺔ ﳍﻢ وﻫﺬا ﲤﺜﻴﻞ ﻓﺎﺣ َ َ َ ْ ﻓﻴ ِ َ ٌ
ﻧﺎر َ ْ ﺷﺪﻳﺪة ﴿ ِ ْ
)(٤
وﻋﺪم ﻧﻔﻌﻬﺎ أﺣﻮج ﻣﺎ ﻳﻜﻮن إﻟﻴﻬﺎ ﰲ اﻵﺧﺮة واﻻﺳﺘﻔﻬﺎمﲟﻌﲎ اﻟﻨﻔﻲ (٥)،وﻋﻦ اﺑﻦ
اﳌﺎن ﰲ َذﻫﺎﺑﻬﺎ َ
ّ ﻟﻨﻔﻘﺔ اﳌﺮاﺋﻲ و
ﺃﻱ ﺳﻠﻂ ﻋﻠﻴﻪ١٢.
ﻋﺒﺎس) (٦ﻫﻮ ﻟﺮﺟﻞ ﻋﻤﻞ ﺑﺎﻟﻄﺎﻋﺎت ﺛﻢ ﺑﻌﺚ ﻟﻪ اﻟﺸﻴﻄﺎن ﻓﻌﻤﻞ ﺑﺎﳌﻌﺎﺻﻲ ﺣﱴ أﺣﺮق أﻋﻤﺎﻟـﻪ ﴿ َﻛـﺬٰ ﻟ ِ َ ﴾ ﻛﻤـﺎ ﺑـﲔ ﻣـﺎ
?
ﺃﻱ ﻓﻠﻢ ﻳﻜﻠﻔﻜﻢ ﺇﻻ ﺑﻌﺪ ﺍﻟﺒﻴﺎﻥ١٢.ﺹ
?
ﻔﻘـﻮا ﴾ أي زﻛـﻮا ﴿ ِ ْ
ﻣـﻦ ﻳﻦ َ ُ
ﻣﻨـﻮا َا ْ ِ ُ ْ ون ﴿ ﴾﴾۲۶۶ﻓﺘﻌﺘـﱪون َ ﴿.ﻳﺎﻳ َ ـﺎ ِ
اﻟـﺬ ْ َ اﻻﻳـﺖِ َ َ ُ ْ
ﻟﻌﻠﻜـﻢ َ َ
ﺗـﺘ َﻔ ُ ْ َ ذﻛﺮ ﴿ ُ َﻳﺒ ُ ُ
اﷲ ُ ُ
َﻜﻢ ْ ٰ ٰ
ﻉ
)(٨ )(٧
ﻉ
اﻻرض ﴾ ﻣـﻦ اﳊﺒـﻮب
ﻣـﻦ ْ َ ْ ِ
َﻜـﻢ َ ُْ ﺟﻨـﺎ وﻣـﻦ﴾ ﻃﻴﺒـﺎت)ۤ ﴿ (١١
ﻣـﺎ اَ ْ َ ْ َ ﺘﻢ ﴾ ﻣﻦ اﳌـﺎل ﴿ َ ِ ﻃَ ٰﺒﺖِ ﴾ ﺟﻴﺎد ﴿ َﻣﺎ َ َ
ﻛﺴ ْ ُ ْ
)(١٢ )(١٠ )(٩
ﻗﻮﻟﻪ] :ﻭﻗﺪ ﺃﺻﺎﺑﻪ ﺍﻟﻜﱪ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻮﺍﻭ ﻟﻠﺤﺎﻝ ﲪﻼ ﻋﻠﻰ ﺍﳌﻌﲎ ﻭﺇﳕﺎ ﻗﺎﻝ ﲪﻼ ﻋﻠـﻰ ﺍﳌﻌـﲎ ﻷﻥ ½ﺃﻥ¼ ﺍﳌـﺼﺪﺭﻳﺔ ﻭﺇﻥ )(١
ﻛﺎﻧﺖ ﺻﺎﳊﺔ ﻟﻠﺪﺧﻮﻝ ﻋﻠﻰ ﺍﳌﺎﺿﻲ ﻣﺜﻞ ½ﻋﺠﺒﺖ ﻣﻦ ﺃﻥ ﻗﺎﻡ¼ ﻟﻜﻨﻬﺎ ﺇﺫﺍ ﻧﺼﺒﺖ ﺍﳌﻀﺎﺭﻉ ﻛﺎﻧﺖ ﻟﻼﺳﺘﻘﺒﺎﻝ ﻗﻄﻌﺎ ﻓﻠﻢ ﺗـﺼﻠﺢ
ﻟﻠﻤﺎﺿﻲ ﻓﻠﻢ ﻳﺼﺢ ﻋﻄﻒ ½ﺃﺻﺎﺏ¼ ﻋﻠﻰ ½ﺗﻜﻮﻥ¼ ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﺍﻟﻮﺍﻭ ﰲ ½ﻭﺃﺻﺎﺑﻪ¼ ﻟﻠﺤﺎﻝ ﺑﺘﻘﺪﻳﺮ ½ﻗﺪ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﻀﻌﻒ ﻋﻦ ﺍﻟﻜﺴﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻜﱪ ﻫﺎﻫﻨﺎ ﺍﻟﻜـﱪ ﰲ ﺍﻟـﺴِﻦ ﺑﻮﺍﺳـﻄﺔ ﺍﳌﹶﻘـﺎﻡ ﻓـﺈﻥ ﺍﻟﻔﺎﻗـﺔ ﻭﺍﻟﻌﺎﻟـﺔ ﰲ )(٢
ﺍﻟﺸﻴﺨﻮﺧﺔ ﺃﺻﻌﺐ] .ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﺃﻭﻻﺩ ﺻﻐﺎﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﺍﻟﺼﻐﺎﺭ ﺑﺈﺭﺍﺩﺓ ﺍﳌﻠﺰﻭﻡ ﻣﻦ ﺍﻟﻼﺯﻡ ﻟﻴﻜﻮﻥ ﺃﺩﻝﹼ ﻋﻠﻰ ﻋﺪﻡ ﻗﺪﺭﺓ ﺍﻟﻜﺴﺐ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﲤﺜﻴﻞ[ ﺃﻱ ﺗﺸﺒﻴﻪ ½ﻟﻨﻔﹶﻘﺔ ﺍﳌﺮﺍﺋﻲ¼ ﺃﻱ ﺑﺎﳉﻨﺔ ﺍﳌﺬﻛﻮﺭﺓ) .ﺟﻤﻞ( )(٤
ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺍﻟﻨﻔﻲ[ ﺃﻱ ﻓﻬﻮ ﺇﻧﻜﺎﺭﻱ ﻟﻜﻦ ﺍﳌﻨﻔﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﻗﻮﻟﻪ ½ﻓﺄﺻﺎﺎ ...ﺇﱁ¼ ﻓﻬﻮ ﻣﺼﺐ ﺍﻹﻧﻜﺎﺭ ﻭﺍﻟﻨﻔﻲ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ[ ﻣﻘﺎﺑﻞ ﻟﻘﻮﻟﻪ ﻭ½ﻫﺬﺍ ﲤﺜﻴﻞ¼ ...ﺇﱁ ﻓﻘﻮﻟﻪ ½ﻫﻮ¼ ﺃﻱ ﻫﺬﺍ ﺍﻟﺘﻤﺜﻴﻞ ½ﻟﺮﺟﻞ¼ ﺃﻱ ﺗﺸﺒﻴﻪ ﻟﻪ ﺑﺼﺎﺣﺐ ﺍﳉﻨﺔ ﺍﳌﺬﻛﻮﺭ) .ﲨﻞ( )(٦
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺑﻴﻦ ﻣﺎ ﺫﻛﺮ[ ﺃﻱ ﻣﻦ ﺃﻣﺮ ﺍﻟﻨﻔﹶﻘﺔ ﺍﳌﻘﺒﻮﻟﺔ ﻭﻏﲑﻫﺎ) .ﺧﺎﺯﻥ( )(٧
ﻗﻮﻟﻪ] :ﺯﻛﱡﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﻧﻔﺎﻕ ﺍﻟﺰﻛﺎﺓ ﳌﺎ ﺭﻭﻱ ﻋﻦ ﻋﺒﻴﺪﺓ ﺍﻟﺴﻠﻤﺎﱐ ﻗﺎﻝ ﺳـﺄﻟﺖ ﻋﻠﻴـﺎ ﻛـﺮﻡ ﺍﷲ ﻭﺟﻬـﻪ ﻋـﻦ )(٨
ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻘﺎﻝ ﻧﺰﻟﺖ ﰲ ﺍﻟﺰﻛﺎﺓ ﺍﳌﻔﺮﻭﺿﺔ] .ﻋﻠﻤﻴﺔ[
ﻃﻴﺒﺖ ...ﺇﱁ[ ﻣﻦ ﺟِﻴﺎﺩ ﻣﻜﺴﻮﺑﺎﺗﻜﻢ ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻭﺟﻮﺏ ﺍﻟﺰﻛﺎﺓ ﰲ ﺃﻣﻮﺍﻝ ﺍﻟﺘﺠﺎﺭﺓ) .ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﺃﻧﻔﻘﻮﺍ ﻣﻦ ٰ )(٩
ﻗﻮﻟﻪ] :ﺟِﻴﺎﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻄﻴﺒﺎﺕ ﺍﳉﻴﺎﺩ ﻻ ﺍﳊﻼﻝ ﻷﻥ ﲪﻞ ﺍﻟﻄﻴـﺐ ﻋﻠـﻰ ﺍﳉﻴـﺪ ﺃﻭﱃ ﺑـﺸﻬﺎﺩﺓِ ﻣـﺎ ﺫﻛـﺮ ﰲ )(١٠
ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﻭﻫﻮ ﺃﻧﻪ ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺍﳊﺴﻦ ﻭﳎﺎﻫﺪ ﺃـﻢ ﻗـﺎﻟﻮﺍ :ﻛـﺎﻧﻮﺍ ﻳﺘـﺼﺪﻗﻮﻥ ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻟﺘﻄـﻮﻉ
ﺑِﺸِﺮﺍﺭ ﲦﺎﺭﻫﻢ ﻭﺭﺫﺍﻝ ﺃﻣﻮﺍﳍﻢ ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ) .ﺷﻴﺦ ﺯﺍﺩﻩ] (٦٥٤/٢ ،ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻃﻴﺒﺎﺕ[ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻫﺎﻫﻨﺎ) .ﺫﹸﻻﻟﲔ ،ﺹ] (٤٠ﻋﻠﻤﻴﺔ[ )(١١
ﻗﻮﻟﻪ] :ﻭﳑﺎ ﺃﺧﺮﺟﻨﺎ[ ﻋﻄﻒ ﻋﻠﻰ ﺍﺮﻭﺭ ﺑـ½ﻣﻦ¼ ﺑﺈﻋﺎﺩﺓ ﺍﳉﺎﺭ ﻷﺣﺪ ﻣﻌﻨﻴﲔ ﺇﻣﺎ ﺍﻟﺘﺄﻛﻴﺪ ﻭﺇﻣﺎ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﻋﺎﻣﻞ ﺁﺧﺮ ﻣﻘـﺪﺭ )(١٢
ﺃﻱ ﻭﺃﻧﻔﻘﻮﺍ ﳑﺎ ﺃﺧﺮﺟﻨﺎ ﻭﻻ ﺑﺪ ﻣﻦ ﺣﺬﻑ ﻣﻀﺎﻑ ﺃﻱ ½ﻭﻣﻦ ﻃﻴﺒﺎﺕ ﻣﺎ ﺃﺧﺮﺟﻨﺎ¼ .ﻭ½ﻟﻜﻢ¼ ﻣﺘﻌﻠﻖ ﺑـ ½ﺃﺧﺮﺟﻨﺎ¼ ﻭﺍﻟﻼﻡ ﻟﻠﺘﻌﻠﻴـﻞ
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ﺗﻨﻔﻘﻮن ﴾ ه ﰲ اﻟﺰﻛﺎة ﺣﺎل) (٤ﻣﻦ
ﻣﻨ ُ ﴾ أي ﻣﻦ اﳌﺬﻛﻮر ﴿ ُ ْ ِ ُ ْ َ
)(٣
ﻴﺚ﴾ اﻟﺮديء ﴿ ِ ْ
)(٢ )(١
اﻟﺨ ِ ْ َ
ﺗﻴﻤﻤﻮا ﴾ ﺗﻘﺼﺪوا ﴿ ْ َ وﻻ َ َ ُ
واﻟﺜﻤﺎر ﴿ َ َ
?ﺃﻱ ﻭﺣﺎﻟﻜﻢ ﺃﻧﻜﻢ ﻻﺗﺄﺧﺬﻭﻧﻪ ﰲ ﺣﻘﻮﻗﻜﻢ١٢.
ﻓﻴـ ِ ﴾) (٦ﺑﺎﻟﺘـﺴﺎﻫﻞ وﻏـﺾ ان ُ ْ ِ ُ ْ
ﻐﻤـﻀﻮا ِ ْ ٰﺧﺬﻳْ ِ ﴾ أي اﳋﺒﻴﺚ ﻟﻮ أﻋﻄﻴﺘﻤﻮه) (٥ﰲ ﺣﻘـﻮﻗﻜﻢ﴿ ِ ۤ
اﻻ َ ْ ﺿﻤﲑ ﺗﻴﻤﻤﻮا ﴿ َ َ ْ ُ ْ
وﻟﺴﺘﻢ ِﺑﺎ ِ ِ
ﺣﻤﻴﺪ ﴿ ﴾﴾۲۶۷ﳏﻤﻮد ﻋ ﻛﻞ ﺣﺎلُ ٰ ْ َ ﴿ .
اﻟﺸﻴﻄﻦ اﷲ ﻏَ ِ ﴾ ﻋﻦ ﻧﻔﻘﺎﺗﻜﻢ ﴿ َ ِ ْ ٌ اﻟﺒﺼﺮ ﻓﻜﻴﻒ ﺗﺆدون ﻣﻨﻪ ﺣﻖ اﷲ ﴿ َ ْ
واﻋﻠ َُﻤﻮا َان َ
اﻟﻔ ْ َ ﴾ ﳜﻮﻓﻜﻢ )(٧ﺑﻪ إن ﺗﺼﺪﻗﺘﻢ ﻓﺘﻤﺴﻜﻮا)...................................................... (٨ َﻌ ُ ُ ُ
ِﺪﻛﻢ ْ َ
ﻭ½ﻣﻦ ﺍﻷﺭﺽ¼ ﻣﺘﻌﻠﻖ ﺑـ½ﺃﺧﺮﺟﻨﺎ¼ ﺃﻳﻀﺎ ﻭ½ﻣﻦ¼ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ .ﻭﻇﺎﻫﺮ ﺍﻵﻳﺔ ﻳـﺪﻝ ﻋﻠـﻰ ﻭﺟـﻮﺏ ﺍﻟﺰﻛـﺎﺓ ﰲ ﻛـﻞ ﻣـﺎ ﺧـﺮﺝ ﻣـﻦ
ﺍﻷﺭﺽ ﻗﻠﻴﻼ ﺃﻭ ﻛﺜﲑﺍ ﻟﻜﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺧﺼﻪ ﲟﺎ ﻳﺰﺭﻋﻪ ﺍﻵﺩﻣﻴﻮﻥ ﻭﻳﻘﺘﺎﺕ ﺍﺧﺘﻴﺎﺭﺍ ﻭﻗﺪ ﺑﻠﻎ ﻧﺼﺎﺑﺎ ﻭﺑﺜﻤﺮ ﺍﻟﻨﺨﻞ ﻭﲦﺮ
ﺍﻟﻌﻨﺐ ،ﻭﺃﺑﻘﺎﻩ ﺃﺑﻮﺣﻨﻴﻔﺔ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻋﻠﻰ ﻋﻤﻮﻣﻪ ﻓﺄﻭﺟﺒﻬﺎ ﻛ ﹸﻞ ﻣﺎ ﻳﻘﺼﺪ ﻣﻦ ﻧﺒﺎﺕ ﺍﻷﺭﺽ ﻛﺎﻟﻔﻮﺍﻛـﻪ ﻭﺍﻟﺒﻘـﻮﻝ ﻭﺍﳋﹶـﻀﺮﺍﻭﺍﺕ
ﻛﺎﻟﺒِﻄﱢﻴﺦ ﻭﺍﻟﻘِﺜﹼﺎﺀ ﻭﺍﳋِﻴﺎﺭ ﻭﺃﻭﺟﺐ ﰲ ﺫﻟﻚ ﺍﻟﻌﺸﺮ ﻗﻠﻴﻼ ﺃﻭ ﻛﺜﲑﺍ) .ﺧﺎﺯﻥ ،ﺻﺎﻭﻱ(.
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﻴﻤﻤﻮﺍ ﺍﳋﺒﻴﺚ[ ﺍﳉﹸﻤﻬﻮﺭ ﻋﻠﻰ ½ﺗﻴﻤﻤﻮﺍ¼ ﻭﺍﻷﺻـﻞ ﺗﺘﻴﻤﻤـﻮﺍ ﺑﺘـﺎﺀﻳﻦ ﻓﺤـﺬﻓﺖ ﺇﺣـﺪﺍﳘﺎ ﲣﻔﻴﻔـﺎ ﺇﻣـﺎ ﺍﻷﻭﱃ ﻭﺇﻣـﺎ )(١
ﺍﻟﺜﺎﻧﻴﺔ .ﻭﻋﻦ ﺍﻟ ﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻧﺰﻟﺖ ﻓﻴﻨـﺎ ﻣﻌـﺸﺮ ﺍﻷﻧـﺼﺎﺭ ﻛﻨـﺎ ﺃﺻـﺤﺎﺏ ﳔـﻞ ،ﻓﻜـﺎﻥ ﺍﻟﺮﺟـﻞ ﻳـﺄﰐ ﺑـﺎﻟﻘِﻨﻮ
ﺼﻔﹼﺔ ﻟﻴﺲ ﳍﻢ ﻃﻌﺎﻡ ﻓﻜﺎﻥ ﺃﺣﺪﻫﻢ ﺇﺫﺍ ﺟﺎﻉ ﺃﺗﻰ ﺍﻟﻘِﻨﻮ ﻓﻀﺮﺑﻪ ﺑﻌﺼﺎﻩ ﻓﺴﻘﻂ ﺍﻟﺒـﺴﺮ ﺃﻭ ﻭﺍﻟﻘِﻨﻮﻳﻦ ﻓﻴﻌﻠﹼﻘﻪ ﰲ ﺍﳌﺴﺠﺪ ﻭﻛﺎﻥ ﺃﻫﻞ ﺍﻟ
ﺍﻟﺘﻤﺮ ﻓﻴﺄﻛﻞ ﻭﻛﺎﻥ ﻓﻴﻨﺎ ﻣﻦ ﻻ ﻳﺮﻏﺐ ﰲ ﺍﳋﲑ ﻓﻴﺄﰐ ﺑﺎﻟﻘِﻨﻮ ﻓﻴﻪ ﺍﻟﺸِﻴﺺ ﻭﺍﳊﹶﺸﻒ ﻭﺑﺎﻟﻘِﻨﻮ ﻗـﺪ ﺍﻧﻜـﺴﺮ ﻓﻴﻌﹼﻠﻘـﻪ ﻓـﺄﻧﺰﻝ ﺍﷲ ﺗﻌـﺎﱃ
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½ﻭﻻ ﺗﻴﻤﻤﻮﺍ ...ﺇﱁ¼) .ﲰﲔ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺍﻟﺮﺩﻱﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﺒﻴﺚ ﺍﻟﺮﺩﻱﺀ ﲟﻌﲎ ﻏﲑ ﺍﳉﻴﺪ ﻻ ﺍﳊﺮﺍﻡ ﻛﻤﺎ ﺃﻥ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻟﻄﻴـﺐ ﺍﳉﻴـﺪ ﻻ )(٢
ﺍﳊﻼﻝ ﺑﻘﺮﻳﻨﺔ ﺳﺒﺐ ﺍﻟﱰﻭﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻦ ﺍﳌﺬﻛﻮﺭ[ ﺃﻱ ﰲ ﻗﻮﻟﻪ ﴿ﻣﻦ ﻃﻴﺒﺎﺕ ﻣﺎ ﻛﺴﺒﺘﻢ ﻭﳑﺎ ﺃﺧﺮﺟﻨﺎ﴾ ﻭﻫﺬﺍ ﺍﻋﺘﺬﺍﺭ ﻋﻦ ﻋﺪﻡ ﺗﺜﻨﻴـﺔ ﺍﻟـﻀﻤﲑ ،ﻓﺎﻟـﻀﻤﲑ )(٣
ﺼﺪﻕ ﺑﺎﻷﻣﺮﻳﻦ ﻭﻫﻮ ½ﺍﳌﺬﻛﻮﺭ¼ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﳉﺎﺭ ﻭﺍﺮﻭﺭ ﻧﻌـﺖ ﻟﻠﺨﺒﻴـﺚ ﺃﻭ ﺣـﺎﻝ ﻣﻨـﻪ .ﻫـﺬﺍ ﻣـﺎ ﺟـﺮﻯ ﻋﻠﻴـﻪﺭﺍﺟﻊ ﳌﺎ ﻳ
ﺍﳌﻔﺴﺮ ﻭﺣﻴﻨﺌﺬ ﳛﺘﺎﺝ ﻟﺘﻘﺪﻳﺮ ﺭﺍﺑﻂ ﰲ ﺍﳉﻤﻠﺔ ﺍﳊﺎﻟﻴﺔ ﺗﻘﺪﻳﺮﻩ ½ﺗﻨﻔﻘﻮﻧـﻪ¼ ﻭﻫـﻮ ﺛﺎﺑـﺖ ﰲ ﺑﻌـﺾ ﻧـﺴﺦ ﺍﳌﻔـﺴﺮ ﻭﻳـﺼﺢ ﻛﻮﻧـﻪ
ﻣﺘﻌﻠﹼﻘﺎ ﺑﺎﻟﻔﻌﻞ ﺑﻌﺪﻩ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺣﺎﻝ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﻭﻗﻮﻉ ﺍﳉﻤﻠﺔ ﰲ ﳏﻞ ﺍﻟﻨﺼﺐ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻟﻮ ﺃﹸﻋﻄِﻴﺘﻤﻮﻩ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﻌﲎ ﺍﻵﻳﺔ) .ﻗﺮﻃﹸﱯ ( ]ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ﴿] :ﻭﻟﺴﺘﻢ ﺑﺎٰﺧﺬﻳﻪ ﺇﻻ ﺃﻥ ﺗﻐﻤﻀﻮﺍ ﻓﻴﻪ﴾[:ﻓﻴﻪ ﺃﻥ ﺻﺎﺣﺐ ﺍﳊﻖ ﻻ ﻳﺠﺒﺮ ﻋﻠﻰ ﺃﺧﺬ ﺍﳌﹶﻌﻴﺐ ﻭﻟﻪ ﺍﻟﺮﺩ ﻭﺃﺧﺬﹸ ﺳﻠﻴﻢ )(٦
ﺑﺪﻟﻪ).ﺍﻹﻛﻠﻴﻞ(].ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﳜﻮﻓﻜﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻮﻋﺪ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﳋﲑ ،ﻭﺍﻟﻔﻘﺮ ﰲ ﺯﻋﻤﻬﻢ ﺷﺮ ﻭﺣﺎﺻﻞ ﺍﻟﺪﻓﻊ ﺃﻥﹼ ﺍﻟﻮﻋﺪ ﰲ )(٧
ﺍﻷﺻﻞ ﺷﺎﺋﻊ ﰲ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ﲨﻴﻌﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺇﻥ ﺗﺼﺪﻗﺘﻢ ﻓﺘﻤﺴﻜﻮﺍ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﺍﻟﻔﻘﺮ ﻭﺍﻟﺘﺴﻠﻴﻂ ﻋﻠﻰ ﺍﻟﺒﺨﻞ] .ﻋﻠﻤﻴﺔ[ )(٨
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ﺑﺎﻟﻔﺤﺸﺎء ﴾ اﻟﺒﺨﻞ وﻣﻨﻊ اﻟﺰﻛﺎة ﴿ َواﷲُ َ ﻌ ُِﺪ ُ ْ
ِ )(١
ﻛﻢ﴾ ﻋ اﻹﻧﻔﺎق ﴿ ﻣ ْﻐ ِ َ ًة ﻣﻨْ ُ ﴾ ﻟﺬﻧﻮﺑﻜﻢ ﴿ َ َ ْ ً
وﻓﻀﻼ ﴾ رزﻗـﺎ ﴿ ََْ ُ ُُ ْ
وﻳﺎﻣﺮﻛﻢ ِ ْ َ ْ َ ٓ
وﻣﺎ َﻳﺬ ُ ﴾ ﻓﻴﻪ إدﻏﺎم اﻟﺘﺎء ) (٥ﰲ اﻷﺻﻞ ﰲ ﻓﻘﺪ ا ُْو ِ َ َﺧ ْ ًا َﻛﺜ ِ ْ ًا ﴾ ﳌﺼﲑه إﱃ اﻟﺴﻌﺎدة اﻷﺑﺪﻳﺔ ﴿ َ َ
)(٤
ﺆت ْ ِ ْ َ َ
اﻟﺤﻜﻤﺔ َ َ ْ َُٓ
ﺸﺎء َ َ ْ
وﻣﻦ ﻳ ْ َ
?ﺃﻱ ﻓﺮﺽ ﻭﻧﻔﻞ
ﻣﻦ َ َﻔﻘـﺔ ٍ﴾) (٦أدﻳـﺘﻢ) (٧ﻣـﻦ زﻛـﺎة أو ﺻـﺪﻗﺔ ﴿ َاْو ﻟﺒﺎب ﴿ ﴾﴾۲۶۹أﺻﺤﺎب اﻟﻌﻘﻮلۤ َ َ ﴿ .
وﻣﺎ اَ ْ َ ْ ُ ْ
ﻔﻘﺘﻢ ْ وﻟﻮا ْاﻻ َ ْ َ ِ اﻟﺬال ّﻳﺘﻌﻆ ﴿ ا ِۤﻻ ا ُ ُ
ﻭﻋﻤﻢ ﺍﻟﺰﳐﺸﺮﻱ ﺍﻟﻨﻔﻘﺔ ﰲ ﺣﻖ ﺃﻭ ﺑﺎﻃﻞ١٢ .
ٓ
ﺑﺎﻟﻔﺤﺸﺎﺀ[ ﻗﺎﻝ ﺍﻟﻜﹶﻠﺒِﻲ ﻛﻞ ﻓﺤﺸﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﺎﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺰﻧﺎ ﺇﻻ ﻫﺬﺍ ﺍﳌﻮﺿﻊ .ﻭﰲ ﻫﺬﻩ ﺍﻵﻳـﺔ ﻟﻄﻴﻔـﺔ ﻭﻫـﻲ ﻗﻮﻟﻪ] :ﻭﻳﺄﻣﺮﻛﻢ )(١
ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﳜﻮﻑ ﺍﻟﺮﺟﻞ ﺃﻭﻻ ﺑﺎﻟﻔﻘﺮ ﰒ ﻳﺘﻮﺻﻞ ﺬﺍ ﺍﻟﺘﺨﻮﻳﻒ ﺇﱃ ﺃﻥ ﻳﺄﻣﺮﻩ ﺑﺎﻟﻔﺤﺸﺎﺀ ﻭﻫﻮ ﺍﻟﺒﺨﻞ ﻭﺫﻟـﻚ ﻷﻥ ﺍﻟﺒﺨـﻞ ﺻـﻔﺔ
ﻣﺬﻣﻮﻣﺔ ﻋﻨﺪ ﻛﻞ ﺃﺣﺪ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻥ ﳛﺴﻦ ﻟﻪ ﺍﻟﺒﺨﻞ ﺇﻻ ﺑﺘﻠﻚ ﺍﳌﻘﺪﻣﺔ ﻭﻫـﻲ ﺍﻟﺘﺨﻮﻳـﻒ ﻣـﻦ ﺍﻟﻔﻘـﺮ ﻓﻠﻬـﺬﺍ ﻗـﺎﻝ ﴿
ﺍﻟﺸﻴﻄﺎﻥ ﻳﻌﺪﻛﻢ ﺍﻟﻔﻘﺮ ﻭﻳﺄﻣﺮﻛﻢ ﺑﺎﻟﻔﺤﺸﺎﺀ﴾) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺧﻠﹶﻔﺎ ﻣﻨﻪ[ ﺃﻱ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﳑﺎ ﺃﻧﻔﻘﺘﻢ ﺯﺍﺋﺪﺍ ﻋﻠﻴﻪ ﰲ ﺍﻟﺪﻧﻴﺎ .ﻭﺭﺩ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺚ ﻣﻠﹶﻜﲔ ،ﺃﺣﺪﳘﺎ ﻳﻨـﺎﺩﻱ :ﺃﻟﻠﹼﻬـﻢ )(٢
ﺃﻋﻂِ ﻣﻨﻔِﻘﺎ ﺧﻠﹶﻔﺎ ﻭﺍﻵﺧﺮ ﻳﻨﺎﺩﻱ :ﺃﻟﻠﹼﻬﻢ ﺃﻋﻂِ ﻣﻤﺴﻜﺎ ﺗﻠﹶﻔﺎ) .ﺻﺎﻭﻱ،ﺫﻻﻟﲔ(
ﻗﻮﻟﻪ] :ﻳﺆﰐ ﺍﳊﻜﻤﺔ[ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳊﻜﻤﺔ ﻫﻨﺎ ﻓﻘﺎﻝ ﺍﻟﺴﺪﻱ :ﻫﻲ ﺍﻟﻨﺒﻮﺓ ،ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ :ﻫـﻲ ﺍﳌﻌﺮﻓـﺔ )(٣
0
0
ﺑﺎﻟﻘﺮﺁﻥ ﻓﻘﻬﻪ ﻭﻧﺴﺨﻪ ﻭﳏﻜﻤﻪ ﻭﻣﺘﺸﺎﻪ ﻭﻏﺮﻳﺒﻪ ﻭﻣﻘ ﺪﻣﻪ ﻭﻣـﺆﺧﺮﻩ ﻭﻗـﺎﻝ ﻗﺘـﺎﺩﺓ ﻭﳎﺎﻫـﺪ :ﺍﳊﻜﻤـﺔ ﺍﻟﻔﻘـﻪ ﰲ ﺍﻟﻘـﺮﺁﻥ ،ﻭﻗـﺎﻝ
ﳎﺎﻫﺪ :ﺍﻹﺻﺎﺑﺔ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﻟﻔﻌﻞ ،ﻭﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ :ﺍﳊﻜﻤﺔ ﺍﻟﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ،ﻭﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ :ﺍﳊﻜﻤـﺔ ﺍﳌﻌﺮﻓـﺔ ﺑـﺪﻳﻦ ﺍﷲ
ﻭﺍﻟﻔﻘﻪ ﻓﻴﻪ ﻭﺍﻻﺗﺒﺎﻉ ﻟﻪ ،ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻨﺨﻌﻲ :ﺍﳊﻜﻤﺔ ﺍﻟﻔﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ .ﻭﻫـﺬﻩ ﺍﻷﻗـﻮﺍﻝ ﻛﹼﻠﻬـﺎ ﻣـﺎ ﻋـﺪﺍ ﻗـﻮﻝ ﺍﻟـﺴﺪﻱ ﻗﺮﻳـﺐ
ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ ﻷﻥ ﺍﳊﻜﻤﺔ ﻣﺼﺪﺭ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﻫﻮ ﺍﻻِﺗﻘﺎﻥ ﰲ ﻋﻤﻞ ﺃﻭ ﻗﻮﻝ ﻭﻛﻞ ﻣﺎ ﺫﻛﺮ ﰲ ﻗﻮﻝ ﻣﻦ ﺍﻷﻗـﻮﺍﻝ ﻓﻬـﻮ ﻧـﻮﻉ
ﻣﻦ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﻫﻲ ﺍﳉﻨﺲ ﻓﻜﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺣﻜﻤﺔ ﻭﺳﻨﺔ ﻧﺒﻴﻪ ﺣﻜﻤﺔ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( .ﻭﺃﺻﻞ ﺍﳊﻜﻤﺔ ﻣـﺎ ﻳﻤﺘﻨـﻊ ﺑـﻪ
ﻣﻦ ﺍﻟﺴﻔﹶﻪ ،ﻓﻘﻴﻞ ﻟﻠﻌﻠﻢ ﺣﻜﻤﺔ ﻷﻧﻪ ﻳﻤﺘﻨﻊ ﺑﻪ ﻣﻦ ﺍﻟﺴﻔﹶﻪ ﻭﻫﻮ ﻛﻞ ﻓﻌﻞ ﻗﺒﻴﺢ .ﻭﻛﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻬﻢ ﻭﻗﺪ ﺭﻭﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ
ﻳﺮﻳﺪ ﺍﻟﻌﺬﺍﺏ ﺑﺄﻫﻞ ﺍﻷﺭﺽ ﻓﺈﺫﺍ ﲰﻊ ﺗﻌﻠﻴﻢ ﺍﻟﺼﺒﻴﺎﻥ ﺍﳊﻜﻤﺔﹶ ﺻﺮﻑ ﺫﻟﻚ ﻋﻨﻬﻢ ﻗﺎﻝ ﻣﺮﻭﺍﻥ ﻳﻌﲏ ﺑﺎﳊﻜﻤﺔ ﺍﻟﻘﺮﺁﻥﹶ) .ﻗﺮﻃﱯ(
ﻗﻮﻟﻪ] :ﳌﺼﲑﻩ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺇﻳﺘﺎﺀ ﺍﳋﲑ ﺍﻟﻜﺜﲑ ﻟِﻤﻦ ﺃﻭﰐ ﺍﳊﻜﻤﺔ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺇﺩﻏﺎﻡ ﺍﻟﺘﺎﺀ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺻﻠﻪ ﻳﺘﺬﻛﹼﺮ ﻓﺄﺩﻏﻢ) .ﺷﻴﺦ ﺯﺍﺩﻩ ،ﺹ] (٦٥٦ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ﴿]:ﻣﺎ ﺃﻧﻔﻘﺘﻢ﴾[ﺍﻵﻳﺔ.ﻓﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺍﻟﻨﺬﺭ ﻭﺍﻟﻮﻓﺎﺀ ﺑﻪ) .ﺍﻹﻛﻠﻴﻞ(]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﺩﻳﺘﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﻧﻔﺎﻕ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻷﺩﺍﺀ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻓﻮﻓﹼﻴﺘﻢ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﰲ ﺍﻵﻳﺔ ﺣﺬﻑ ﺍﻟﻌﺎﻃﻒ ﻭﺍﳌﻌﻄﻮﻑ ﻷﻥ ﺍﳌﹸﺠﺎﺯﺍﺓ ﻻ ﺗﺘﺮﺗـﺐ ﺇﻻ ﻋﻠـﻰ ﺍﻟﻮﻓـﺎﺀ ﺑﺎﻟﻨـﺬﺭ ﻻ )(٨
ﻋﻠﻰ ﻧﻔﺲ ﺍﻟﻨﺬﺭ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻓﻴﺠﺎﺯﻳﻜﻢ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﻠﻢ ﺑﺎﻹﻧﻔﺎﻕ ﻭﺍﻟﻨﺬﺭ ﻫﺎﻫﻨﺎ ﻛﻨﺎﻳﺔ ﻋﻦ ﻣﺠﺎﺯﺍﺗﻪ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﻭﺇﻻ ﻓﻬﻮ ﻣﻌﻠﻮﻡ] .ﻋﻠﻤﻴﺔ[ )(٩
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ﺼﺎر ﴿ ﴾ ﴾۲۷۰ﻣﺎﻧﻌﲔ ﳍﻢ ﻣﻦ وﻣﺎ ِﻟﻠﻈ ِﻠﻤِ ْ َ ﴾ ﲟﻨﻊ اﻟﺰﻛﺎة واﻟﻨﺬر أو ﺑﻮﺿﻊ اﻹﻧﻔﺎق ﰲ ﻏﲑ ﳏﻠﻪ ﻣﻦ ﻣﻌﺎﺻﻲ اﷲ ﴿ ِ ْ
ﻣﻦ اَ ْ َ ٍ ﴿َ َ
)(١
ﻜﻢ ﴾ ﻣﻦ إﺑﺪاﺋﻬﺎ وإﻳﺘﺎﺋﻬﺎ اﻷﻏﻨﻴﺎء ،أﻣﺎ ﺻﺪﻗﺔ اﻟﻔﺮض )(٥ﻓﺎﻷﻓﻀﻞ إﻇﻬﺎرﻫﺎ) (٦ﻟﻴﻘﺘﺪى ﺧﻴـ ٌﺮ ُ ْ ﺗﺴﺮوﻫﺎ ﴿ َ ُ ْ ُ
وﺗﺆﺗﻮْ َﺎ ْ ُ
اﻟﻔ َ َ ٓاَء َﻓ ُ َﻮ َ ْ
?ﻷﻧﻪ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ١٢.ﻙ ?ﳊﻤﺰﺓ ﻭﻧﺎﻓﻊ ﻭﺍﻟﻜﺴﺎﺋﻲ١٢.ﻙ
ﺑﻪ) (٧وﻟﺌﻼ ﻳﺘﻬﻢ ،وإﻳﺘﺎؤﻫﺎ اﻟﻔﻘﺮاء ﻣﺘﻌﲔ ﴿ َوﻳ ُ َﻜ ُ ﴾ ﺑﺎﻟﻴﺎء)،(٨وﺑﺎﻟﻨﻮن ﳎﺰوﻣﺎ ﺑﺎﻟﻌﻄﻒ ﻋ ﳏﻞِ½ﻓﻬﻮ¼ وﻣﺮﻓﻮﻋﺎ
)(٩
=ﺑﺎﻟﻴﺎﺀ ﻭﺍﻟﻨﻮﻥ
ﻌﻤﻠﻮ َن َﺧﺒ ِ ْ ٌ ﴿ ﴾ ﴾۲۷۱ﻋﺎﻟﻢ ﺑﺒﺎﻃﻨﻪ ﻛﻈﺎﻫﺮه)............ (١١ ﻣﻦ ﴾ ﺑﻌﺾ ﴿ َﺳﻴﺎ ٰ ِ ُ ْ
ﺗﻜﻢؕ َواﷲُ ِ َﺑﻤﺎ َ ْ َ ُ ْ ﻋ اﻻﺳﺘﺌﻨﺎف ﴿ َﻋﻨْ ُ ْ
ﻜﻢ ْ
)(١٠
ﻋﻨﺪ ﺍﻟﺒﺎﻗﲔ١٢ .ﻙ
ﻗﻮﻟﻪ] :ﲟﻨﻊ ﺍﻟﺰﻛﺎﺓ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻈﺎﱂ ﺃﻋﻢ ﳑﻦ ﻇﻠﻢ ﻧﻔﺴﻪ ﺑﺎﺭﺗﻜﺎﺏ ﺷﻲﺀ ﻣـﻦ ﺍﳌﻌﺎﺻـﻲ ﺃﻱ ﻣﻌـﺼﻴﺔ )(١
ﻛﺎﻧﺖ ﺃﻭ ﺑﺄﻥ ﻳﻔﺴﺪ ﻣﺎ ﺃﺗﻰ ﺑﻪ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ ﺑﺎﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ ،ﻭﳑﻦ ﻇﻠـﻢ ﻏـﲑﻩ ﺑـﺄﻥ ﻻ ﻳﻨﻔـﻖ ﺃﺻـﻼ ﺃﻭ ﺑـﺼﺮﻑ ﺍﻹﻧﻔـﺎﻕ ﻋـﻦ
ﺍﳌﺴﺘﺤِ ﻖ ﺇﱃ ﻏﲑﻩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﻈﻬﺮﻭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺗﺒﺪﻭﺍ¼ ﻣﻦ ﺍﻟﺒﺪﻭ ﲟﻌﲎ ﺍﻟﻈﻬﻮﺭ ﻻ ﻣﻦ ﺍﻟﺒﺪﺀ ﲟﻌﲎ ﺍﻟﺸﺮﻭﻉ] .ﻋﻠﻤﻴﺔ[ )(٢
ٰ
ﺍﻟﺼﺪﻗﺖ ...ﺇﱁ[ ﻓﻴﻪ ﻧﻮﻉ ﺗﻔﺼﻴﻞ ﻟﺒﻌﺾ ﻣﺎ ﺃﲨﻞ ﰲ ﺍﻟﺸﺮﻃﻴﺔ ﻭﺑﻴﺎﻥ ﻟﻪ ﻭﻟﺬﺍ ﺗﺮﻙ ﺍﻟﻌﻄﻒ ﺑﻴﻨﻬﻤﺎ) .ﲨﻞ( ﻗﻮﻟﻪ] :ﺇﻥ ﺗﺒﺪﻭﺍ )(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﻧِﻌﻢ ﺷﻴﺌﺎ ﺇﺑﺪﺍﺅﻫﺎ[ ½ﺷﻴﺌﺎ¼ ﺗﻔﺴﲑ ﻟـ ½ﻣﺎ¼ ﺍﳌﺪﻏﻢ ﻓﻴﻬﺎ ﻣﻴﻢ ½ﻧِﻌﻢ ¼ﻓـ ½ﻣﺎ¼ ﲤﻴﻴﺰ ﲟﻌﲎ ½ﺷﻴﺌﺎ¼ ﻭﻗﻮﻟﻪ ½ﺇﺑﺪﺍﺅﻫﺎ¼ ﺑﻴـﺎﻥ )(٤
0
0
ﻟﻠﻤﺨﺼﻮﺹ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ ﻭﻫﻮ ½ﻫﻲ¼ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﻓﻨِﻌﻢ ﺷﻴﺌﺎ ﻫﻲ¼ ﺃﻱ ½ﻓﻨﻌﻢ ﺷﻴﺌﺎ ﺇﺑـﺪﺍﺅﻫﺎ¼ ،ﻓﺎﻟﻔﺎﻋـﻞ
ﺿﻤﲑ ﻣﺴﺘﺘﺮ ﰲ ½ﻧِﻌﻢ) .¼ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻣﺎ ﺻﺪﻗﺔ ﺍﻟﻔﺮﺽ...ﺍﱁ[ ﻣﻘﺎﺑﻞ ﻗﻮﻟﻪ ½ﺃﻱ ﺍﻟﻨﻮﺍﻓﻞ¼ ﻭﻗﻮﻟﻪ ½ﻓﺎﻷﻓﻀﻞ ...ﺍﱁ¼ ﺍﻋﺘﺬﺍﺭ ﻋﻦ ﲪﻞ ﺍﻵﻳـﺔ ﻋﻠـﻰ ﺍﻟﻨﻔـﻞ ﻓﻘـﻂ )(٥
ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺍﳌﺮﺍﺩ ﺍﻟﻌﻤﻮﻡ ﱂ ﻳﺼﺢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻔﺮﺽ ﺃﻥ ﻳﻘﺎﻝ ﴿ﻭﺇﻥ ﲣﻔﻮﻫﺎ ...ﺇﱁ﴾) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻓﺎﻷﻓﻀﻞ ﺇﻇﻬﺎﺭﻫﺎ[ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺻﺪﻗﺔ ﺍﻟﺘﻄﻮﻉ ﰲ ﺍﻟﺴﺮ ﺗﻔﻀﻞ ﻋﻼﻧﻴﺘـﻬﺎ ﺑـﺴﺒﻌﲔ ﺿِـﻌﻔﺎ ﻭﺃﻣـﺎ )(٦
ﺻﺪﻗﺔ ﺍﻟﻔﺮﻳﻀﺔ ﻓﻌﻼﻧﻴﺘﻬﺎ ﺃﻓﻀﻞ ﻣﻦ ﺳﺮﻫﺎ ﲞﻤﺴﺔ ﻭﻋﺸﺮﻳﻦ ﺿﻌﻔﺎ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻟﻴﻘﺘﺪﻯ ﺑﻪ[ ﺃﻱ ﺑﻔﺎﻋﻠﻬﺎ ﻭﻗﻮﻟﻪ ½ﻭﻟﺌﻼ ﻳﺘﻬﻢ¼ ﺃﻱ ﺑﻌﺪﻡ ﺇﺧﺮﺍﺟﻬـﺎ ،ﻭﻳﺆﺧـﺬ ﻣـﻦ ﻫـﺬﺍ ﺍﻟﺘﻌﻠﻴـﻞ ﺃﻥ ﺃﻓـﻀﻠﻴﺔ ﺍﻹﻇﻬـﺎﺭ ﻓـﻴﻤﻦ )(٧
ﻋﺮﻑ ﺑﺎﳌﺎﻝ ﺃﻣﺎ ﻏﲑﻩ ﻓﺎﻷﻓﻀﻞ ﻟﻪ ﺍﻹﺧﻔﺎﺀ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺎﻟﻴﺎﺀ[ ﺃﻱ ﻣﻊ ﺍﻟﺮﻓﻊ ﻻ ﻏﲑ ﻓﻘﻮﻟﻪ ½ﳎﺰﻭﻣﺎ¼ ﻭ½ﻣﺮﻓﻮﻋﺎ¼ ﺭﺍﺟﻊ ﻟﻘﻮﻟﻪ ½ﻭﺑﺎﻟﻨﻮﻥ¼ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﻋﻠﻢ ﺍﻟﻘـﺮﺍﺀﺍﺕ ﻭﻛﻤـﺎ )(٨
ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﺇﻋﺎﺩﺓ ﺍﻟﺒﺎﺀ ﰲ ﻛﻼﻣﻪ ﻓﺎﻟﻘﺮﺍﺀﺍﺕ ﺛﻼﺛﺔ ﻭﻛﻠﹼﻬﺎ ﺳﺒﻌﻴﺔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺎﻟﻌﻄﻒ ﻋﻠﻰ ﳏﻞ ﻓﻬﻮ[ ﺃﻱ ﻣﻊ ﺑﻘﻴﺔ ﺍﳉﻤﻠﺔ ﻭﻫﻮ ﺍﳋﱪ ﺍﻟﺬﻱ ﻫﻮ ﺧﲑ ﻭﳏﻠﹼﻬﺎ ﺟﺰﻡ) .ﺟﻤﻞ( )(٩
ﻗﻮﻟﻪ] :ﺑﻌﺾ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃ ﹼﻥ ½ﻣﻦ¼ ﻟﻠﺘﺒﻌﻴﺾ ﻷﻥ ﺍﻟﺼﺪﻗﺎﺕ ﻻ ﺗﻜﻔﹼﺮ ﲨﻴﻊ ﺍﻟﺴﻴﺂﺕ ﲞﻼﻑ ﺍﻟﺘﻮﺑﺔ ﻓﺘﻜﻔﹼﺮ ﲨﻴﻌﻬﺎ] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﻋﺎﱂ ﺑﺒﺎﻃﻨﻪ ﻛﻈﺎﻫﺮﻩ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻔﻀﻴﻞ ﺻﺪﻗﺔ ﺍﻟﺴﺮ ﻋﻠﻰ ﺍﻟﻌﻼﻧﻴـﺔ ﻛﺄﻧـﻪ ﻳﻘـﻮﻝ½ :ﺃﻧـﺘﻢ ﺇﳕـﺎ ﺗﺮﻳـﺪﻭﻥ ﺑﺎﻟـﺼﺪﻗﺔ )(١١
ﻃﻠﺐ ﻣﺮﺿﺎﺓ ﺍﷲ ﻭﻗﺪ ﺣﺼﻞ ﻣﻘﺼﻮﺩﻛﻢ ﰲ ﺍﻟﺴﺮ) .¼ﺍﻟﻠﺒﺎﺏ] (٤٢٨/٤ ،ﻋﻠﻤﻴﺔ[
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?ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ١٢.
ﻻ ﳜ ﻋﻠﻴﻪ ﺷﻲء ﻣﻨﻪ .وﳌﺎ ﻣﻨﻊ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ) (١ﻣﻦ اﻟﺘﺼﺪق ﻋ اﳌﺸﺮﻛﲔ ﻟﻴﺴﻠﻤﻮا ﻧﺰل َْ ﴿ :ﻟﻴ َﺲ َﻋﻠ َْﻴ َ ُـٰﺪ ُْﻢ ﴾
ﺸﺎُء ﴾ ﻫﺪاﻳﺘـﻪ إﱃ اﻟـﺪﺧﻮل ﻓﻴـﻪ ﴿ َ َ
وﻣـﺎ ﻣﻦ َ ٓ
ﺪي َ ْ أي اﻟﻨﺎس إﱃ اﻟﺪﺧﻮل ﰲ اﻹﺳﻼم إﳕﺎ ﻋﻠﻴﻚ اﻟـﺒﻼغ ﴿ َو ٰﻜِﻦ َ
اﷲ َﻳ ْ ِ ْ
)(٣ )(٢
واﳉﻤﻠﺘﺎن) (٧ﺗﺄﻛﻴﺪ ﻟﻸوﱃ) ﴿ (٨ﻟ ِ ْﻠﻔُ َ َ ٓاءِ ﴾) (٩ﺧﱪ ﻣﺒﺘﺪأ) (١٠ﳏﺬوف أي اﻟﺼﺪﻗﺎت ﴿ ِ
اﻟﺬﻳ ْ َﻦ ا ُﺣْ ِ ُ ْوا ِ ْ َﺳ ِﻴْ ِﻞ اﷲ ِ﴾ ....
ﻗﻮﻟﻪ] :ﻭﳌﹼﺎ ﻣﻨﻊ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ...ﺇﱁ[ ﻗﻴﻞ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺇﻥ ﻧﺎﺳﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻥ ﳍﻢ ﻗﹶﺮﺍﺑـﺎﺕ ﻭﺃﺻـﻬﺎﺭ )(١
ﰲ ﺍﻟﻴﻬﻮﺩ ﻭﻛﺎﻧﻮﺍ ﻳﻨﻔﻌﻮﻢ ﻭﻳﻨﻔﻘﻮﻥ ﻋﻠﻴﻬﻢ ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻤﻮﺍ ﻓﻠﻤﺎ ﺃﺳﻠﹶﻤﻮﺍ ﻛﺮِﻫـﻮﺍ ﺃﻥ ﻳﻨﻔﻌـﻮﻫﻢ ﻭﺃﺭﺍﺩﻭﺍ ﺑـﺬﻟﻚ ﺃﻥ ﻳـﺴﻠﻤﻮﺍ ﻭﻗﻴـﻞ
ﻛﺎﻧﻮﺍ ﻳﺘﺼﺪﻗﻮﻥ ﻋﻠﻰ ﻓﻘـﺮﺍﺀ ﺃﻫـﻞ ﺍﳌﺪﻳﻨـﺔ ﻓﻠﻤـﺎ ﻛﺜﹸـﺮ ﺍﳌـﺴﻠﻤﻮﻥ ـﻰ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻋـﻦ ﺍﻟﺘـﺼﺪﻕ ﻋﻠـﯽ
ﺍﳌﺸﺮﮐﲔ ﻛﻲ ﲢﻤﻠﹶﻬﻢ ﺍﳊﺎﺟﺔ ﻋﻠﻰ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ ﳊﺮﺻﻪ ﺻﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠـﻰ ﺇﺳـﻼﻣﻬﻢ ﻓـﱰﻝ ﴿ﻟـﻴﺲ ﻋﻠﻴـﻚ
ﻫﺪﺍﻫﻢ﴾ ﻭﻣﻌﻨﺎﻩ ﻟﻴﺲ ﻋﻠﻴﻚ ﻫﺪﺍﻳﺔ ﻣﻦ ﺧﺎﻟﻔﻚ ﺣﱴ ﲤـﻨﻌﻬﻢ ﺍﻟـﺼﺪﻗﺔ ﻷﺟـﻞ ﺃﻥ ﻳـﺪﺧﻠﻮﺍ ﰲ ﺍﻹﺳـﻼﻡ ﻓﺤﻴﻨﺌـﺬ ﻓﺘـﺼﺪﻕ ﻋﻠـﻴﻬﻢ
ﻓﺄﻋﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﺇﳕﺎ ﺑﻌﺚ ﺑﺸﲑﺍ ﻭﻧﺬﻳﺮﺍ ﻭﺩﺍﻋﻴﺎ ﺇﱃ ﺍﷲ ﺑﺈﺫﻧﻪ ﻓﺄﻣﺎ ﻛﻮﻢ ﻣﻬﺘﺪﻳﻦ ﻓﻠﻴﺲ ﺫﻟﻚ ﻋﻠﻴﻚ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺇﱃ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻹﺳﻼﻡ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺎﻥ ﻫﺎﺩﻳﺎ ﻟﻠﻨﺎﺱ ﻣﺒﻌﻮﺛﺎ ﳍﺎ ﻓﻤـﺎ )(٢
0
0
ﻣﻌﲎ ﻧﻔﻲ ﺍﳍﺪﺍﻳﺔ ﻋﻨﻪ ،ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥﹼ ﺍﳍﺪﺍﻳﺔ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻮﺻﻮﻝ ﻻ ﲟﻌﲎ ﺍﻟﺪﻻﻟﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻫﺪﺍﻳﺘﻪ[ ﻗﺪﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﻔﻌﻮﻝ ½ﻳﺸﺎﺀ¼) .ﺻﺎﻭﻱ] (٢٣١ ،ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳋﲑ ﰲ ﺍﻵﻳﺔ ﺍﳌﺎﻝ ﻷﻧﻪ ﺍﻗﺘﺮﻥ ﺑـﺬﻛﺮ ﺍﻹﻧﻔـﺎﻕ ،ﻓﻬـﺬﻩ ﺍﻟﻘﺮﻳﻨـﺔ ﺗـﺪ ﹼﻝ ﻋﻠـﻰ ﺃﻧـﻪ ﺍﳌـﺎﻝ. )(٤
)ﺍﻟﻠﺒﺎﺏ] (٤٢٩/٤ ،ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻷﻥ ﺛﻮﺍﺑﻪ ﳍﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺍﻻﻧﺘﻔﺎﻉ ﺍﻷﺧﺮﻭﻱ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺧﱪ ﲟﻌﲎ ﺍﻟﻨﻬﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻇﺎﻫﺮﻩ ﺧﱪﺍ ﺇﻻ ﺃﻥ ﻣﻌﻨـﺎﻩ ـﻲ ،ﺃﻱ ﻭﻻ ﺗﻨﻔﻘـﻮﺍ ﺇﻻ ﺍﺑﺘﻐـﺎﺀ ﻭﺟـﻪ ﺍﷲ، )(٦
ﻭﻭﺭﺩ ﺍﳋﱪ ﲟﻌﲎ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻛﺜﲑﺍ ،ﻓﻼ ﻳﺮِﺩ ﻣﺎ ﻳﺮِﺩ) .ﺗﻔﺴﲑ ﻛﺒﲑ] (٦٦/٢ ،ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺍﳉﻤﻠﺘﺎﻥ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﻭﻣﺎ ﺗﻨﻔﻘﻮﺍ ﻣﻦ ﺧﲑ ﻳﻮﻑ ﺇﻟﻴﻜﻢ﴾ ﻭﻗﻮﻟﻪ ﴿ﻭﺃﻧـﺘﻢ ﻻ ﺗﻈﻠﻤـﻮﻥ﴾ ﻭﻗﻮﻟـﻪ ½ﻟـﻸﻭﱃ¼ ﺃﻱ ﻟﻠـﺸﺮﻃﻴﺔ )(٧
ﺍﻷﻭﱃ ﻭﻫﻲ ﴿ﻭﻣﺎ ﺗﻨﻔﻘﻮﺍ ﻣﻦ ﺧﲑ ﻓﻸﻧﻔﺴﻜﻢ﴾) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﺍﳉﻤﻠﺘﺎﻥ ﺗﺄﻛﻴﺪ ﻟﻸﻭﱃ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﺗﻮﻫﻢ ﺍﻟﺘﻜﺮﺍﺭ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪٓ ﴿]:
ﻟﻠﻔﻘﺮﺍﺀ﴾[ﺍﻵﻳﺔ.ﻓﻴﻪ ﺃﻥ ﺍﻟﻔﻘﲑ ﻻ ﳜﺮﺝ ﻋﻦ ﺍﺳﻢ ﺍﻟﻔﻘـﲑ ﲟﺎﻟـﻪ ﻣـﻦ ﺛﻴﺎﺑـﻪ ﻭﻛِـﺴﻮﺓ ﻭﺳِـﻼﺡ ،ﻭﻓﻴـﻪ ﺫﻡ ﺍﻟـﺴﺆﺍﻝ ﻭﻣـﺪﺡ )(٩
ﺍﻟﺘﻌﻔﹼﻒ) .ﺍﻹﻛﻠﻴﻞ(]ﻋﻠﻤﻴﺔ[.
ﻗﻮﻟﻪ] :ﺧﱪ ﻣﺒﺘﺪﺃ[ ﺃﻱ ﻭﺍﳉﻤﻠﺔ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻧﺸﺄ ﳑﺎ ﺳﺒﻖ ،ﻛﺄﻢ ﳌﹼـﺎ ﺃﹸﻣـﺮﻭﺍ ﺑﺎﻟـﺼﺪﻗﺎﺕ ﻗـﺎﻟﻮﺍ ﻓﻠِﻤـﻦ ﻫـﻲ ،ﻓـﺄﹸﺟﻴﺒﻮﺍ ﺑﺄـﺎ )(١٠
ﳍﺆﻻﺀ ،ﻭﻓﻴﻪ ﻓﺎﺋﺪﺓ ﺑﻴﺎﻥ ﻣﺼﺮﻑ ﺍﻟﺼﺪﻗﺎﺕ) .ﲰﲔ(
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?ﺃﻱ ﺃﻋﺪﻭﺍ١٢ .ﻙ
اﻟﺼﻔﺔ وﻫﻢ أرﺑﻌﻤﺎﺋﺔ ﻣﻦ اﳌﻬﺎﺟﺮﻳﻦ أرﺻﺪوا ﻟﺘﻌﻠ ّﻢ اﻟﻘﺮآن واﳋﺮوج
أي ﺣﺒﺴﻮا أﻧﻔﺴﻬﻢ ﻋ اﳉﻬﺎد ،ﻧﺰﻟﺖ ﰲ أﻫﻞ ّ
)(١
?ﺃﻱ ﰲ ﻃﺎﻋﺔ ﺍﷲ ﺇﻣﺎ ﺑﺎﻟﻐﺰﻭ ﺃﻭ ﺑﺘﻌﻠﻤﻬﻢ ﺍﻟﻘﺮﺁﻥ١٢.ﺹ
اﻟﺠﺎ ِـُﻞ ﴾
ﺤـﺴﺒُ ُ ُﻢ ْ َ
رض ﴾ ﻟﻠﺘﺠﺎرة واﳌﻌﺎش ﻟﺸﻐﻠﻬﻢ ﻋﻨـﻪ ﺑﺎﳉﻬـﺎد ﴿ َﻳ ْ َ ﻌﻮ َن َ ْ ًﺑﺎ ﴾ ﺳﻔﺮا ﴿ ِ ْاﻻ َ ْ ِ ﻣﻊ اﻟﺴﺮاﻳﺎ ﴿ َﻻ َ ْ َ ِ ْ
ﺴﺘﻄﻴ ُ ْ
)(٢
ﻧـــــــ ﻓﻴﺠﺎﺯﻳﻜﻢ
ﻟﺤﺎﻓﺎ ﴾ أي ﻻ ﺳﺆال ﳍﻢ) (٦أﺻﻼ ﻓﻼ ﻳﻘﻊ ﻣـﻨﻬﻢ إﳊـﺎف
اﻟﻨﺎس ﴾ ﺷﻴﺌﺎ ﻓﻴﻠﺤﻔﻮن) ﴿ (٥ا ِ ْ َ ً اﻟﺘﻮاﺿﻊ وأﺛﺮ اﳉﻬﺪ ﴿ َﻻ َ ْ ٔ َ ُ ْ
ﺴـﻠﻮ َن َ
ﻧـــــــــــــــــ ?ﺃﻱ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺴﻮﺍﻝ١٢.
ﺑﺎﻟﻴ ِﻞ َواﻟﻨ َﺎرِ ِ ا و اﻟﺬﻳْ َﻦ ﻳ ُْﻨ ِ ُ ْ
ﻔﻘﻮ َن َا ْ َ َ
ﻣﻮاﻟ ُْﻢ ﻓﻤﺠﺎز ﻋﻠﻴﻪِ َ ﴿ . ﻋﻠﻴٌﻢ ﴿ُ ﴾﴾۲۷۳ اﷲ ﺑ ِ ٖ َ ِ ْ
ﻣﻦ َﺧ ْ ٍ َﻓﺎ ِن َﻔﻘﻮا ِ ْ
ﺗﻨ ِ ُ ْ وﻫﻮ اﻹﳊﺎح ﴿ َ َ
وﻣﺎ ُ ْ
ﻉ
ِ ْ
)(٧
ﻉ
ﺍﻟﺮﺑﻊ
ﻠﻮ َن اﻟﺮ ﺑ ٰﻮا﴾ أي ﻳﺄﺧﺬوﻧﻪ )............. (٨ ﻟﺬﻳ ْ َﻦ ﻳَﺎْ ُ ُ ْ
ﺤﺰﻧﻮ ْ َن ﴿ ﴿.﴾﴾۲۷۴اَ ِ
وﻻ ُ ْﻢ ﻳ َ ْ َ ُﺧﻮف َﻋﻠ َْﻴ ِ ْﻢ َ َ ﻋﻼَِﻧﻴ ًﺔ ﻓَ َﻠ ُ ْﻢ ا َ ْﺟﺮ ُ ُ ْﻢ ﻋ ِﻨْ َﺪ َرﺑ ِْﻢۚ َ َ
وﻻ َ ْ ٌ ََ
ﻗﻮﻟﻪ] :ﺣﺒﺴﻮﺍ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﺣﺼﺎﺭ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﺑﺎﺧﺘﻴﺎﺭﻫﻢ ﻟﻴﻔﺮﻏﻮﺍ ﻟﻠﺠﻬﺎﺩ ﻻ ﻣﻦ ﻏﲑﻫﻢ ﺑﻼ ﺍﺧﺘﻴﺎﺭﻫﻢ ﻛﻤﺎ ﻫﻮ )(١
ﻇﺎﻫﺮ ﻣﻘﺘﻀﻰ ﺻﻴﻐﺔ ﺍﻬﻮﻝ ﺑﻞ ﺻﻴﻐﺔ ﺍﻬﻮﻝ ﻟﻺﳝﺎﺀ ﺑﺄﻥ ﺣﺐ ﺍﳉﻬﺎﺩ ﺣﺜﱠﻬﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺘﺼﺮﻑ ﺍﻵﺧﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﺸﻐﻠﻬﻢ ﻋﻨﻪ ﺑﺎﳉﻬﺎﺩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻋﻠﹼﺔ ﻋﺪﻡ ﺍﺳﺘﻄﺎﻋﺔ ﺍﻟﺴﻔﺮ ﻟﻠﺘﺠﺎﺭﺓ ﻭﺍﳌﹶﻌﺎﺵ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺃﻱ ﻟﺘﻌﻔﻔﻬﻢ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ½ﻣِﻦ¼ ﻣﺘﻌﻠﹼﻘﺔ ﺑـ ½ﳛﺴﺐ¼ ﻭﻫﻲ ﻟﻠﺘﻌﻠﻴﻞ ﻻ ﺑـ ½ﺃﻏﻨﻴﺎﺀ¼ ﻟﻌﺪﻡ ﺍﳌﻌﲎ ﻷﻢ ﻣﱴ ﻇﻨﻬﻢ ﻇﺎﻥﹼ ﻗـﺪ )(٣
ﺍﺳﺘﻐﻨﻮﺍ ﻣﻦ ﺗﻌ ﱡﻔﻔﻬﻢ ﻋﻠﻢ ﺃﻢ ﻓﻘﺮﺍﺀ ﻣﻦ ﺍﳌﺎﻝ ﻓﻼ ﻳﻜﻮﻥ ﺟﺎﻫﻼ ﲝﺎﳍﻢ ،ﻭﺟﺮﻩ ﲝﺮﻑ ﺍﻟﺘﻌﻠﻴـﻞ ﻫﻨـﺎ ﻭﺍﺟـﺐ ﻟﻔﻘـﺪ ﺷـﺮﻁ ﻣـﻦ
0
0
ﺷﺮﻭﻁ ﺍﻟﻨﺼﺐ ﻭﻫﻮ ﺍﺗﺤﺎﺩ ﺍﻟﻔﺎﻋﻞ ﻭﺫﻟﻚ ﺃﻥ ﻓﺎﻋﻞ ﺍﳊﺴﺒﺎﻥ ﺍﳉﺎﻫﻞ ﻭﻓﺎﻋﻞ ﺍﻟﺘﻌﻔﹼﻒ ﻫﻢ ﺍﻟﻔﻘﺮﺍﺀ) .ﻛﺮﺧﻲ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻳﺎ ﳐﺎﻃﺒﺎ[ ﻧﻜﺮﺓ ﻏﲑ ﻣﻘﺼﻮﺩﺓ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺣﺎﳍﻢ ﻇﻬﺮ ﻟﻜ ﹼﻞ ﺃﺣﺪ) .ﺟﻤﻞ( )(٤
ﻗﻮﻟﻪ] :ﻓﻴﻠﺤﻔﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ½ﺇﳊﺎﻓﺎ¼ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻋﺎﻣﻠﻪ ﳏﺬﻭﻑ ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻮﻻ ﻷﺟﻠﻪ ﻭﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻻ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﺳﺆﺍﻝ ﳍﻢ ...ﺇﱁ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻭﻫﻮ ﺃﻥ ﻫـﺬﺍ ﻳﻔﻬـﻢ ﺃـﻢ ﻛـﺎﻧﻮﺍ ﻳـﺴﺄﻟﻮﻥ ﺑﺮﻓـﻖ ﻣـﻊ ﺃﻧـﻪ ﻗـﺎﻝ ½ﳛـﺴﺒﻬﻢ )(٦
ﺍﳉﺎﻫﻞ ﺃﻏﻨﻴﺎﺀ ﻣﻦ ﺍﻟﺘﻌ ﹼﻔﻒ¼ ﻭﺇﻳﻀﺎﺣﻪ ﺃﻥ ﺍﳌﺮﺍﺩ ﻧﻔﻲ ﺍﳌﻘﻴﺪ ﻭﺍﻟﻘﻴﺪ ﲨﻴﻌﺎ ﻛﻤﺎ ﻫﻮ ﺍﻟﻈـﺎﻫﺮ ﻷﻥ ﻫﺎﻫﻨـﺎ ﻗﺮﻳﻨـﺔ ﺗـﺪ ﹼﻝ ﻋﻠـﻰ ﺇﺭﺍﺩﺓ
ﻧﻔﻲ ﺫﻟﻚ ﻭﻫﻲ ﻇﻬﻮﺭ ﺍﻟﺘﻌ ﹼﻔﻒ ﻭﺣﺴﺒﺎﻥ ﺍﳉﺎﻫﻞ ﺇﻳﺎﻫﻢ ﺃﻏﻨﻴﺎﺀ ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ ﴿ﻻ ﺫﻟـﻮﻝ ﺗـﺜﲑ ﺍﻷﺭﺽ﴾] .ﺍﻟﺒﻘـﺮﺓ[ ﻭﻗﻮﻟـﻪ ﴿ﺍﷲ
ﺍﻟﺬﻱ ﺭﻓﻊ ﺍﻟﺴﻤﻮﺍﺕ ﺑﻐﲑ ﻋﻤﺪ ﺗﺮﻭﺎ﴾] .ﺍﻟﺮﻋﺪ[ ﻭﺍﻹﳊﺎﻑ ﺃﻥ ﻳﻼﺯﻡ ﺍﳌﺴﺆﻭﻝ ﺣﱴ ﻳﻌﻄﻴﻪ ،ﻟﻜـﻦ ﰲ ﺍﳊـﺪﻳﺚ½ :ﻣـﻦ ﺳـﹶﺄﻝﹶ
ﻭﻟﻪ ﺃﺭﺑﻌﻮﻥ ﺩﺭﳘﺎﹰ ﻓﻘﺪ ﺃﹶﻟﹾﺤﻒ) .¼ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ ﻳﻨﻔﻘﻮﻥ ﺃﻣﻮﺍﳍﻢ ...ﺇﱁ[ ﻗﻴﻞ ﻧﺰﻟﺖ ﰲ ﺷﺄﻥ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺣـﲔ ﺗـﺼﺪﻕ ﺑـﺄﺭﺑﻌﲔ ﺃﻟـﻒ ﺩﻳﻨـﺎﺭ؛ ﻋـﺸﺮﺓ )(٧
ﺁﻻﻑ ﺑﺎﻟﻠﻴﻞ ﻭﻋﺸﺮﺓ ﺁﻻﻑ ﺑﺎﻟﻨﻬﺎﺭ ﻭﻋﺸﺮﺓ ﺁﻻﻑ ﺑﺎﻟﺴﺮ ﻭﻋﺸﺮﺓ ﺁﻻﻑ ﺑﺎﻟﻌﻼﻧﻴﺔ .ﻭﻗﻴﻞ ﰲ ﻋﻠﻲ ﻛﺮﻡ ﺍﷲ ﺗﻌـﺎﱃ ﻭﺟﻬـﻪ ﺍﻟﻜـﺮﱘ
ﺗﺼﺪﻕ ﺑﺄﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ؛ ﺩﺭﳘﺎ ﺩﺭﳘﺎ ﻛﺬﻟﻚ ﻭﱂ ﻳﻜﻦ ﳝﻠِﻚ ﻏﲑﻫﺎ .ﻭﻛﻮﻥ ﻣﺎ ﺫﻛﺮ ﺳﺒﺒﺎ ﻟﱰﻭﳍﺎ ﻻ ﻳﻘﺘـﻀﻲ ﺧـﺼﻮﺹ ﺍﳊﻜـﻢ
ﺑﻪ ﺑﻞ ﺍﻟﻌﱪﺓ ﺑﻌﻤﻮﻡ ﺍﻟﻠﻔﻆ ﻻ ﲞﺼﻮﺹ ﺍﻟﺴﺒﺐ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻳﺄﺧﺬﻭﻧﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻮﻋﻴﺪ ﺍﳌﺬﻛﻮﺭ ﻟﻴﺲ ﳐﺘﺼﺎ ﺑﺎﻵﻛﻞ ﺑﻞ ﻫﻮ ﻳﻠﺤﻖ ﺍﻵﺧﺬ ﻛﻤﺎ ﻳﻠﺤﻖ ﺍﻵﻛﻞ ﻗﺎﻝ ﺗﻌـﺎﱃ﴿ :ﻭﺃﺧـﺬﻫﻢ )(٨
ﺍﻟﺮﺑﻮﺍ ﻭﻗﺪ ﻮﺍ ﻋﻨﻪ﴾ ﻟﻜﻦ ﺧﺺ ﺍﻵﻛﻞ ﺑﺎﻟﺬﻛﺮ ﺑﻨﺎﺀ ﻋﻠﻰ ﺃﻥ ﻣ ﻌﻈﹶﻢ ﻣﻘﺼﻮﺩ ﺍﻵﺧﺬ ﺍﻷﻛﻞ) .ﺷﻴﺦ ﺯﺍﺩﻩ] (٦٦٦/٢ ،ﻋﻠﻤﻴﺔ[
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ﻣﻮَن ﴾ ﻣـﻦ ﻗﺒـﻮرﻫﻢ ) ﴿(٤ا ِﻻ ﴾ ﻗﻴﺎﻣـﺎ
)(٥
وﻫﻮ اﻟﺰﻳﺎدة ﰲ اﳌﻌﺎﻣﻠﺔ ﺑﺎﻟﻨﻘﻮد واﳌﻄﻌﻮﻣﺎت ﰲ اﻟﻘﺪر أو اﻷﺟﻞ ﴿ َﻻ َ ُْﻘﻮ ُ ْ
)(٣ )(٢ )(١
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺍﻟﺰﻳﺎﺩﺓ ...ﺇﱁ[ ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺮﺑﺎ ﻓﻀﻞ ﰲ ﺍﻟﻜﻴﻞ ﻭﺍﻟﻮﺯﻥ ﺧﺎ ٍﻝ ﻋﻦ ﺍﻟﻌِﻮﺽ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﳚـﺮﻱ ﰲ )(١
ﺍﻷﺷﻴﺎﺀ؛ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﳊﻨﻄﺔ ﻭﺍﻟﺸﻌﲑ ﻭﺍﻟﺘﻤﺮ ﻭﺍﳌﻠﺢ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
ﻗﻮﻟﻪ] :ﰲ ﺍﳌﻌﺎﻣﻠﺔ ﺑﺎﻟﻨﻘﻮﺩ ﻭﺍﳌﻄﻌﻮﻣﺎﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻴﺎﺭ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﰲ ﺍﻟﻘﺪﺭ ﺃﻭ ﺍﻷﺟﻞ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﻧﻮﻋﻲ ﺍﻟﺮﺑﺎ؛ ﺭﺑﺎ ﺍﻟﻔﻀﻞ ﻭﺭﺑﺎ ﺍﻟﻨﺴﻴﺌﺔ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﻦ ﻗﺒﻮﺭﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ ﹼﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻘﻴﺎﻡ ﻫﺎﻫﻨﺎ ﺍﻟﻘﻴﺎﻡ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻻ ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﺮﺩ ﺃﻥ ﺃﹶﻛﹶﻠﹶﺔ ﺍﻟﺮﺑـﺎ ﻳﻘﻮﻣـﻮﻥ )(٤
ﻣﻦ ﻏﲑ ﺧﺒﻂ ﻭﺍﳋﻼﻑ ﰲ ﺃﺧﺒﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﻣﺤﺎﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻗﻴﺎﻣﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻜﺎﻑ ﰲ ﳏﻞﹼ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﻣﺼﺪﺭ ﳏﺬﻭﻑ) .ﺷﻴﺦ ﺯﺍﺩﻩ] (٦٦٨/٢ ،ﻋﻠﻤﻴﺔ[ )(٥
0
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ﻗﻮﻟﻪ] :ﻢ[ ﺃﻱ ﺍﻟﻜﺎﺋﻦ ﻢ ﺃﻱ ﺑﺎﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺮﺑﺎ ﻭﻗﻮﻟﻪ ½ﻣﺘﻌﻠﹼﻖ ﺑـﻴﻘﻮﻣﻮﻥ¼ ﺃﻱ ﻋﻠﻰ ﺃﻥﹼ ½ﻣِﻦ¼ ﻟﻠﺘﻌﻠﻴﻞ ﻭﺍﳌﻌﲎ ﻻ ﻳﻘﻮﻣﻮﻥ ﻣﻦ )(٦
ﺃﺟﻞ ﺍﳉﻨﻮﻥ ﺃﻱ ﻣﻦ ﺃﺟﻞ ﺣﺎﻟﺔ ﲢﺼﻞ ﳍﻢ ﺗﺸﺒﻪ ﺍﳉﻨﻮﻥ ﺇﻻ ﻛﻘﻴﺎﻡ ﺍﻟﺬﻱ ﻳﺘﺨﺒﻄﻪ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻋﺪﻡ ﺍﺳـﺘﻮﺍﺀ ﺍﳊﺮﻛـﺔ ﰲ ﻛـﻞ
ﻭﺍﳊﺎﻟﺔ ﺍﳌﺬﻛﻮﺭﺓ ﲢﺼﻞ ﳍﻢ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻨﺪ ﻗﻴﺎﻣﻬﻢ ﻣﻦ ﺍﻟﻘﺒﻮﺭ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﳉﻨﻮﻥ ﺍﳊﻘﻴﻘﻲ ﻻ ﳛﺼﻞ ﳍﻢ ﻫﻨﺎﻙ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﰲ ﺍﳉﻮﺍﺯ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﺸﺒﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻣﻦ ﻋﻜﺲ ﺍﻟﺘﺸﺒﻴﻪ[ ﺃﻱ ﻷﻢ ﺟﻌﻠﻮﺍ ﺍﻟﺮﺑﺎ ﺃﺻﻼ ﻭﺍﻟﺒﻴﻊ ﻓﺮﻋﺎ ﺣﱴ ﺷﺒﻬﻮﻩ ﺑﻪ ﻭﻗﻮﻟﻪ ½ﻣﺒﺎﻟﻐﺔ¼ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳـﺆﺍﻝ؛ )(٨
ﻛﻴﻒ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻣﻊ ﺃﻥ ﻣﻘﺼﻮﺩﻫﻢ ﺗﺸﺒﻪ ﺍﻟﺮﺑﺎ ﺑﺎﻟﺒﻴﻊ ﺍﳌﺘﻔﻖ ﻋﻠﻰ ﺣﹼﻠﻪ؟ ﻭﺇﻳﻀﺎﺣﻪ ﺃﻧﻪ ﺟﺎﺀ ﺫﻟﻚ ﻋﻠﻰ ﻃﺮﻳـﻖ ﺍﳌﺒﺎﻟﻐـﺔ ﻷﻧـﻪ ﺃﺑﻠـﻎ
ﻣﻦ ﻗﻮﳍﻢ ½ﺇﻥ ﺍﻟﺮﺑﺎ ﺣﻼﻝ ﻛﺎﻟﺒﻴﻊ¼ ﻭﻫﻮ ﰲ ﺍﻟﺒﻼﻏﺔ ﻣﺸﻬﻮﺭ ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﺮﺍﺗـﺐ ﺍﻟﺘـﺸﺒﻴﻪ ﻛﺎﻟﺘـﺸﺒﻴﻪ ﰲ ﻗـﻮﳍﻢ ½ﺍﻟﻘﻤﺮﻛﻮﺟـﻪ ﺯﻳـﺪ
ﻭﺍﻟﺒﺤﺮ ﻛﻜﻔﹼﻪ¼ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﺍﳌﺒﺎﻟﻐﺔ ﺇﺫ ﺻﺎﺭ ﺑﻪ ﺍﳌﺸﺒﻪ ﻣﺸﺒﻬﺎ ﺑﻪ ﺃﻭ ﺃﻥﹼ ﻣﻘﺼﻮﺩﻫﻢ ﺃﻥ ﺍﻟﺒﻴﻊ ﻭﺍﻟﺮﺑـﺎ ﻣﺘﻤـﺎﺛﻼﻥ ﻣـﻦ ﲨﻴـﻊ ﺍﻟﻮﺟـﻮﻩ
ﻓﺴﺎﻍ ﻗﻴﺎﺱ ﺍﻟﺒﻴﻊ ﻋﻠﻰ ﺍﻟﺮﺑﺎ ﻛﻌﻜﺴﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﻘﺎﻝ ﺗﻌﺎﱃ ﺭﺩﺍ ﻋﻠﻴﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻭﺃﺣﻞ ﺍﷲ ﺍﻟﺒﻴﻊ﴾ ﻣﻦ ﻛﻼﻣﻪ ﺗﻌﺎﱃ ﻻ ﻣﻦ ﻣﻘﹸـﻮﻝ ﺍﻟﻜﻔﹼـﺎﺭ ﺫﻛـﺮﻩ ﺇﺑﻄـﺎﻻ )(٩
ﻟﻘﻮﻝ ﺍﻟﻜﻔﹼﺎﺭ ﴿ﺇﳕﺎ ﺍﻟﺒﻴﻊ ﻣﺜﻞ ﺍﻟﺮﺑﺎ﴾) .ﺗﻔﺴﲑ ﻛﺒﲑ] (٧٨/٣ ،ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻠﻐﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻲﺀ ﲟﻌﲎ ﺍﻟﺒﻠﻮﻍ ﻓﻼ ﻳﺮِﺩ ﺃﻥ ﺍﻲﺀ ﻻ ﻳﺘﺼﻮﺭ ﰲ ﺍﳌﻮﻋِﻈﺔ] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﻭﻋﻆ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻮﺟﻴﻪ ﺗﺬﻛﲑ ﺍﻟﻔﻌﻞ ﺍﳌﺴﻨﺪ ﺇﱃ ﺍﳌﻮﻋﻈﺔ ﻭﻗﺪ ﻳﻮﺟﻪ ﺑﺄﻥﹼ ﺍﻟﺘﺄﻧﻴﺚ ﻏﲑ ﺣﻘﻴﻘﻲ] .ﻋﻠﻤﻴﺔ[ )(١١
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﻳﺴﺘﺮﺩ ﻣﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃ ﹼﻥ ﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ﴿ :ﻓﹶﻠﹶﻪ ﻣﺎ ﺳﻠﻒ﴾ ﻟﻠﺘﻤﻠﻴﻚ ﻓﺎﳌﻌﲎ ﺃﻥﹼ ﻣﺎ ﺃﺧﺬﻩ ﻗﺒـﻞ ﳎـﻲﺀ ﺍﳌﻮﻋﻈـﺔ )(١٢
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ﻤﺤﻖ اﷲُ اﻟﺮﺑ ٰﻮا﴾ ﻓﻴ َﺎ ٰﺧ ِ ُ ْ
ﻠﺪوَن ﴿ ﴿.﴾ ﴾۲۷۵ﻳَ ْ َ ُ ﻋﺎد ﴾ إﱃ أﻛﻠﻪ ﻣﺸﺒﻬﺎ ﻟﻪ ﺑﺎﻟﺒﻴﻊ ﰲ اﳊﻞ ﴿ َﻓﺎ ُوﻟٓ ٰ ِ َ اَ ْ ٰ
ﺻﺤ ُﺐ اﻟﻨﺎرِ ُ ْﻢ ِ ْ ﴿ ا ِ َ اﷲِ َ َ ْ
وﻣﻦ َ َ
)(٢ )(١
)(٣
اﻟﺼﺪﻗﺖِ ﴾ ﻳﺰﻳﺪﻫﺎ وﻳﻨﻤﻴﻬﺎ وﻳﻀﺎﻋﻒ ﺛﻮاﺑﻬـﺎ ﴿ َواﷲُ َﻻ ﻳ ُ ِﺤﺐ ُـﻞ َ ٍ
ﻛﻔـﺎر ﴾ ﺑﺘﺤﻠﻴـﻞ اﻟﺮﺑـﺎ َٰ ﻳﻨﻘﺼﻪ وﻳﺬﻫﺐ ﺑﺮﻛﺘﻪ ﴿ َُوﻳ ْﺮ ِ
ﻗﺎﻣﻮا اﻟﺼﻠ ٰﻮ َة َو َ ُﺗﻮا اﻟﺰﻛ ٰﻮ َة َﻟ ُ ْﻢ اَ ْﺟﺮ ُ ُ ْﻢ ﻋ ِﻨْ َﺪ َرﺑ ِْﻢۚ وﻋﻤﻠﻮا اﻟﺼ ِ ٰ
ﻠﺤﺖِ َواَ َ ُ اﻟﺬﻳْ َﻦ َ ُ ْ
ﻣﻨﻮا َ َ ِ ُ ﴿َا ِ ْﺛﻴٍﻢ﴿ ﴾ ﴾۲۷۶ﻓﺎﺟﺮ ﺑﺄﻛﻠﻪ أي ﻳﻌﺎﻗﺒﻪ) ﴿. (٤ا ِن ِ
ﻣﺆﻣﻨ ِ ْ َ ﴿﴾﴾۲۷۸ﺘﻢ ْ ِ ﻣﻦاﻟﺮﺑﻮا ا ِْن ُﻛﻨْ ُ ْ وذروا ﴾ اﺗﺮﻛﻮا ﴿ َﻣﺎ َﺑ ِ َ ِ َ ﻣﻨﻮا ا ُﻘﻮا اﷲَ َ َ ُ ْاﻟﺬﻳ ْ َﻦ َ ُ
وﻻ ُ ْﻢ ﻳَ ْﺤ َ ُﺰﻧﻮَْن ﴿ ﴿.﴾﴾۲۷۷ﻳﺎَﻳ َﺎ ِ
ﺧﻮف َﻋﻠَﻴْ ِ ْﻢ َ َ
وﻻ َ ْ ٌ
ََ
)(٧
ﺻﺎدﻗﲔ ﰲ إﳝﺎﻧﻜﻢ) (٥ﻓﺈن ﻣﻦ ﺷﺄن اﳌﺆﻣﻦ اﻣﺘﺜﺎل أﻣﺮ اﷲ ﺗﻌﺎﱃ ،ﻧﺰﻟﺖ ﳌﺎ ﻃﺎﻟـﺐ) (٦ﺑﻌـﺾ اﻟـﺼﺤﺎﺑﺔ ﺑﻌـﺪ اﻟﻨﻬـﻲ
ورﺳﻮﻟ ِ ٖ ﴾ ﻟﻜﻢ ﻓﻴﻪ
ﻣﻦ اﷲ ِ َ َ ُ ْ
َ
)(١٠
ْﻌﻠﻮا ﴾) (٨ﻣﺎ أﻣﺮﺗﻢ ﺑﻪ)َ ﴿ (٩ﻓﺎْ َ ُ
ذﻧﻮْا ﴾ اﻋﻠﻤﻮا ﴿ ﺑ ِ َ ْ ٍب ﺑﺮﺑﺎ ﻛﺎن ﻟﻪ ﻣﻦ ﻗﺒﻞ َ ﴿.ﻓﺎ ِْن ْﻟﻢ َ ﻔ َ ُ ْ
ﺘﻢ ﴾ رﺟﻌﺘﻢ ﻋﻨﻪ ................................... ﺪﻳﺪ ﺷﺪﻳﺪ ﳍﻢ وﳌﺎ ﻧﺰﻟﺖ ﻗﺎﻟﻮا ﻻ ﻳﺪ ﻟﻨﺎ ﲝﺮﺑﻪ ﴿ َو ا ِ ْن ﺗ ُ ْ ُ ْ
)(١١
0
ﻗﻮﻟﻪ] :ﻣﺸﺒﻬﺎ ﻟﻪ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻮﺩ ﺍﻟﻌﻮﺩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﺤﻼﻝ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺑﺘﺤﻠﻴﻞ ﺍﻟﺮﺑﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻻﺭﺗﺒﺎﻁ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﻳﻌﺎﻗﺒﻪ[ ﺗﻔﺴﲑ ﻟﻨﻔﻲ ﺍﳌﹶ
ﺤﺒﺔ) .ﲨﻞ( )(٤
ﻗﻮﻟﻪ] :ﺻﺎﺩﻗﲔ ﰲ ﺇﳝﺎﻧﻜﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻪ ﺟﻌﻞ ﺍﳌﺨﺎﻃﺒﲔ ﳑﻦ ﻳﺸﻚ ﻭﻳﺘـﺮﺩﺩ ﰲ ﺇﳝـﺎﻢ ﺑﻌـﺪ ﻧـﺪﺍﺋﻬﻢ ﺑﻘﻮﻟـﻪ﴿ :ﻳـﺎ ﺃﻳﻬـﺎ )(٥
ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ﴾ ﻳﻌﲏ ﺃﻥ ﺍﳌﻌﲎ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻠﺴﺎﻧﻜﻢ ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ ﺑﻘﻠﻮﺑﻜﻢ ﻓﻠﻴﺘﺤ ﹼﻘﻖ ﻓﻴﻜﻢ ﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﻭﺩﻻﺋﻠﻪ ﻣﻦ
ﺍﻣﺘﺜﺎﻝ ﻣﺎ ﺃﻣﺮﰎ ﺑﻪ ﻭﺍﻻﻧﺘﻬﺎﺀ ﻋﻤﺎ ﻴﺘﻢ ﻋﻨﻪ) .ﺷﻴﺦ ﺯﺍﺩﻩ] (٦٧٤/٢ ،ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﺰﻟﺖ ﳌﺎ ﻃﺎﻟﺐ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﺍﻟﱰﻭﻝ ﳍﺬﻩ ﺍﻵﻳﺔ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺍﻟﻨﻬﻲ[ ﻭﺇﳕﺎ ﻃﺎﻟﺐ ﺑﺎﻟﺰﻳﺎﺩﺓ ﺑﻌﺪ ﺍﻟﻨﻬﻲ ﻋﻨﻬﺎ ﻟﻌﺪﻡ ﺑﻠﻮﻍ ﺍﻟﻨﻬﻲ ﻟﻪ ﺇﺫ ﺫﺍﻙ ﻭﻗﻮﻟﻪ ½ﻗﺒﻞ¼ ﺃﻱ ﻗﺒﻞ ﺍﻟﻨﻬﻲ) .ﲨﻞ( )(٧
ﻗﻮﻟﻪ] :ﻓﺈﻥ ﱂ ﺗﻔﻌﻠﻮﺍ ...ﺇﱁ[ ﻭﻋﺪﻡ ﺍﻟﻔﻌﻞ ﺇﻣﺎ ﻣﻊ ﺇﻧﻜﺎﺭ ﺣﺮﻣﺔ ﺍﻟﺮﺑﺎ ﻭﺇﻣﺎ ﻣﻊ ﺍﻋﺘﻘﺎﺩﻫـﺎ ﻓﻌﻠـﻰ ﺍﻷﻭﻝ ﺣـﺮﻢ ﺣـﺮﺏ ﺍﳌﺮﺗـﺪﻳﻦ )(٨
ﻭﻋﻠﻰ ﺍﻟﺜﺎﱐ ﺣﺮﻢ ﺣﺮﺏ ﺍﻟﺒﻐﺎﺓ ﻭﻗﻮﻟﻪ ½ﻣﺎ ﺃﹸﻣﺮﰎ ﺑﻪ¼ ﺃﻱ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻭﺗﺮﻙ ﺑﻘﺎﻳﺎ ﺍﻟﺮﺑﺎ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻣﺎ ﺃﹸﻣﺮﰎ ﺑﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺍﶈﺬﻭﻑ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﲝﺮﺏ[ ﻭﻫﻮ ﺍﻟﻘﺘﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﻨﺎﺭ ﰲ ﺍﻵﺧﺮﺓ ﺃﻱ ﺃﻳﻘِﻨﻮﺍ ﺃﻧﻜﻢ ﺗـﺴﺘﺤﻘﹼﻮﻥ ﺍﻟﻘﺘـﻞ ﻭﺍﻟﻌﻘﻮﺑـﺔ ﲟﺨﺎﻟﹶﻔـﺔ ﺃﻣـﺮ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ )(١٠
ﻋﺰﻭﺟﻞ ﻭﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺗﻨﻜﲑﻩ ﻟﻠﺘﻌﻈﻴﻢ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻻ ﻳﺪ ﻟﻨﺎ[ ﺃﻱ ﻻ ﻃﺎﻗﺔ ﻟﻨﺎ ﲝﺮﺑﻪ ﻭﻋـﱪ ﻋـﻦ ﺍﻟﻄﺎﻗـﺔ ﺑﺎﻟﻴـﺪﻳﻦ ﻷﻥ ﺍﳌﺒﺎﺷـﺮﺓ ﻭﺍﻟـﺪﻓﻊ ﺇﳕـﺎ ﻳﻜﻮﻧـﺎﻥ ﺑﺎﻟﻴـﺪﻳﻦ ﻓﻜـﺎﻥ ﻳﺪﻳـﻪ )(١١
Å
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ـﺎن ﴾) (٢وﻗـﻊ ﻏـﺮﻳﻢ
َﻤـﻮَن ﴿ ﴾﴾۲۷۹ﺑـﻨﻘﺺَ ﴿ .و ا ِْن َ َ ﺗﻈﻠﻤﻮَن ﴾ ﺑﺰﻳﺎدة ﴿ َ َ
وﻻ ُ ْﺗﻈﻠ ُ ْ ﻣﻮا ِ ُ ْ
ﻜﻢ َﻻ َ ْ ِ ُ ْ ﴿ َﻓﻠ ُ ْ
َﻜﻢ ُرُءْوُس ﴾ أﺻﻮل ﴿ َا ْ َ
)(٣ )(١
0
ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ½ﻏﺮﳝﺎ ﻟﻜﻢ¼) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺗﺄﺧﲑﻩ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻨ ِﻈﺮﺓ ﻣﻦ ﺍﻹﻧﻈﺎﺭ ﻭﻫﻮ ﺍﻟﺼﱪ ﻭﺍﻹﻣﻬﺎﻝ) .ﻛﺮﺧﻲ(. )(٤
ﻗﻮﻟﻪ] :ﺃﻧﻪ ﺧﲑ[ ﺃﻱ ﺃﻓﻀﻞ ﺍﻟﺘﺼﺪﻕ ﻭﻗﻮﻟﻪ ½ﻓﺎﻓﻌﻠﻮﻩ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺟﻮﺍﺏ ½ﺇﻥﹾ¼ ﳏﺬﻭﻑ .ﻭﺍﻟﺘﺼﺪﻕ ﺑﺎﻹﺑﺮﺍﺀ ﻭﺇﻥ ﻛﺎﻥ ﺗﻄﻮﻋـﺎ )(٥
ﺃﻓﻀﻞ ﻣﻦ ﺇﻧﻈﺎﺭﻩ ﻭﺇﻥ ﻛﺎﻥ ﻓﺮﺿﺎ ﻷﻧﻪ ﺗﻄﻮﻉ ﻣﺤﺼﻞ ﻟﻠﻤﻘﺼﻮﺩ ﻣﻦ ﺍﻟﻔﺮﺽ ﻣﻊ ﺯﻳـﺎﺩﺓ ﻛﻤـﺎ ﺃﻥ ﺍﻟ ﺰﻫـﺪ ﰲ ﺍﳊـﺮﺍﻡ ﻭﺍﺟـﺐ ﻭﰲ
ﺍﳊﻼﻝ ﺗﻄﻮﻉ ﻭﺍﻟﺰﻫﺪ ﰲ ﺍﳊﻼﻝ ﺃﻓﻀﻞ .ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﻋﻦ ﺍﻟـﺴﺆﺍﻝ ﻭﻫـﻮ ﺃﻥ ﺇﻧﻈـﺎﺭ ﺍﳌﹸﻌـﺴِﺮ ﻭﺍﺟـﺐ ﻭﺍﻟﺘـﺼﺪﻕ ﻋﻠﻴـﻪ ﺗﻄـﻮﻉ
ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻟﺘﻄﻮﻉ ﺧﲑﺍ ﻣﻦ ﺍﻟﻮﺍﺟﺐ.ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃ ﹼﻥ ﻫﺬﺍ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺴﺘﺜﻨﻴﺎﺕ ﻣﻦ ﻗﺎﻋﺪﺓ ½ﺃﻥ ﺍﻟﻮﺍﺟﺐ ﺃﻓﻀﻞ ﻣـﻦ
ﺍﳌﻨﺪﻭﺏ¼ ،ﻓﻘﺪ ﺍﺳﺘﺜﲏ ﻣﻨﻬﺎ ﻣﺎ ﻫﻨﺎ ﻭﺍﺳﺘﺜﲏ ﺃﻳﻀﺎ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻼﻡ ﻭﺭﺩﻩ ﻭﺍﻟﻮﺿﻮﺀ ﻗﺒﻞ ﺍﻟﻮﻗﺖ ﻭﻓﻴﻪ ﻭﻏﲑ ﺫﻟﻚ) .ﻛﺮﺧﻲ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﰲ ﻇﻠﹼﻪ[ ﺃﻱ ﻇﻞﹼ ﻋﺮﺷﻪ ﻛﻤﺎ ﺻﺮﺡ ﺑﻪ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ،ﻭﺍﳌﺮﺍﺩ ﻣـﻦ ﻗﻮﻟـﻪ ½ﻳـﻮﻡ ﻻ ﻇـﻞﱠ ﺇﻻ ﻇﻠﱡـﻪ¼ ﻳـﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﺇﺫﺍ ﻗـﺎﻡ )(٦
ﺍﻟﻨﺎﺱ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ ﻭﻗ ﺮﺑﺖ ﺍﻟﺸﻤﺲ ﻣﻦ ﺍﻟﺮﺅﺱ ﻭﺍﺷﺘﺪ ﻋﻠﻴﻬﻢ ﺣﺮﻫﺎ ﻭﺃﺧﺬﻫﻢ ﺍﻟﻌﺮﻕ ﻭﻻ ﻇﻞﹼ ﻫﻨﺎﻙ ﻟﺸﻲﺀ ﺇﻻ ﻟﻠﻌﺮﺵ ﺃﻭ ﺍﳌﺮﺍﺩ
ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺩﻧﻴﺎ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺑﺎﻟﻈﻞﹼ ﻫﻨﺎ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﻟﻜﻒ ﻣﻦ ﺍﳌﹶﻜﺎﺭِﻩ ﰲ ﺫﻟﻚ ﺍﳌﹶﻮﻗِﻒ ﻭﻟﻴﺲ ﺍﳌـﺮﺍﺩ ﻇـ ﹼﻞ ﺍﻟـﺸﻤﺲ ﻭﻣـﺎ ﻗﺎﻟـﻪ
ﻣﻌﻠﻮﻡ ﻣﻦ "ﺍﻟﻠﺴﺎﻥ" ،ﻳﻘﺎﻝ½ :ﻓﻼﻥ ﰲ ﻇـﻞﹼ ﻓـﻼﻥ ﺃﻱ ﰲ ﻛﹶﻨﻔِـﻪ ﻭﺣِﻤﺎﻳﺘـﻪ¼ ﻭﻫـﺬﺍ ﺃﻭﱃ ﻭﺗﻜـﻮﻥ ﺇﺿـﺎﻓﺘﻪ ﺇﱃ ﺍﻟﻌـﺮﺵ ﻷﻧـﻪ ﻣﻜـﺎﻥ
ﺍﻟﺘﻘﺮﺏ ﻭﺍﻟﻜﹶﺮﺍﻣﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺍﺗﻘﻮﺍ ﻳﻮﻣﺎ[ ﰲ ﺍﻵﻳﺔ ﻭﻋﻴﺪ ﺷﺪﻳﺪ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻫﺬﻩ ﺁﺧِﺮ ﺁﻳﺔ ﻧﺰﻝ ﺎ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ) .ﺑﻴﻀﺎﻭﻱ( )(٧
ﻗﻮﻟﻪ] :ﺟﺰﺍﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﻀﺎﻑ ﺇﱃ ﺍﳌﻮﺻﻮﻝ ﳏﺬﻭﻑ ﻷﻥﹼ ﺍﻹﻋﻄﺎﺀ ﺇﻧﻤﺎ ﻳﻜﻮﻥ ﻟﻠﺠﺰﺍﺀ] .ﻋﻠﻤﻴﺔ[ )(٨
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ﻣﺴ ﴾) (٢ﻣﻌﻠﻮم ﴿ َ ْ
ﻓﺎﻛ ُ ُﺒﻮُْہ ﴾ ﺑﺪﻳْﻦٍ ﴾ ﻛﺴﻠﻢ وﻗﺮض ﴿ ا ِ َا َ ٍ
ﺟﻞ َ ﺘﻢ﴾ ﺗﻌﺎﻣﻠﺘﻢ ﴿ ِ َ ﻣﻨﻮا ا ِ َذا َ َ َ
ﺗﺪاﻳْﻨ ُ ْ ﺳﻴﺌﺔ ﴿ .ﻳَﺎﻳ َ ﺎ اﻟ ِﺬﻳْ َﻦ َ ُ
)(١
ﺑﺎﻟﻌﺪل ﴾) (٣ﺑﺎﳊﻖ ﰲ ﻛﺘﺎﺑﺘﻪ ﻻ ﻳﺰﻳﺪ ﰲ اﳌﺎل واﻷﺟﻞ وﻻ ﻜﺘﺐ ﴾ ﻛﺘﺎب اﻟﺪﻳﻦ ﴿ ﺑ ْ َ ُ ْ
ﻨﻜﻢ َ ِ
ﺎﺗﺐ ِ ْ َ ْ ِ وﻟﻴ ْ ُ ْ اﺳﺘﻴﺜﺎﻗﺎ ودﻓﻌﺎ ﻟﻠ اع ﴿ َ ْ َ
اﷲ ﴾ أي ﻓﻀﻠﻪ) (٦ﺑﺎﻟﻜﺘﺎﺑﺔ ﻓﻼ ﻳﺒﺨﻞ
ﻋﻠﻤ ُ ُ ﻜﺘﺐ ﴾ إذا دﻋﻲ إﻟﻴﻬﺎ ﴿ َ َ
ﻛﻤﺎ َ َ وﻻﻳ َْﺎ َب ﴾ ﳝﺘﻨﻊ ﴿ َ ِ ٌ
ﺎﺗﺐ ﴾ ﻣﻦ ﴿ َا ْن ﻳ ْ ُ َ ﻳﻨﻘﺺ ﴿ َ َ
)(٥ )(٤
?ﺃﻱ ﻻﻳﺎﺏ١٢.ﻙ
اﻟﺤـﻖ ﴾ اﻟـﺪﻳﻦ ﻷﻧـﻪ اﳌـﺸﻬﻮد
اﻟﺬي َﻋﻠ َْﻴـ ِ ْ َ
ﻤﻠﻞ ﴾ ﳝﻞ اﻟﻜﺎﺗﺐ ﴿ ِ ْ ﻜﺘﺐ ﴾ ﺗﺄﻛﻴﺪ ﴿ َو ُْﻟﻴ ْ ِ ِ ﻓﻠﻴ ْ ُ ْ
ﺑﻬﺎ واﻟﻜﺎف ﻣﺘﻌﻠﻘﺔ ﺑﻴﺄب ﴿ َ ْ َ
)(٧
اﻟﺬي
ﺎن ِ ْ ﻣﻨ ُ ﴾ أي اﳊﻖ ﴿ َ ْ
ﺷﻴًﺌﺎؕ َﻓﺎ ِْن َ َ ﺒﺨﺲ ﴾ ﻳﻨﻘﺺ ﴿ ِ ْ اﷲ َرﺑ ٗ ﴾ ﰲ إﻣﻼ ﺋﻪ﴿ َ َ
وﻻ َﻳ ْ َ ْ ﻋﻠﻴﻪ) (٨ﻓﻴﻘﺮ ﻟﻴﻌﻠﻢ ﻣﺎ ﻋﻠﻴﻪ ﴿ َ ْ
وﻟ َ ِ
ﺘﻖ َ
?ﻧﺎﻗﺺ ﺍﻟﻌﻘﻞ١٢.ﺏ
)(١٠
ﺳﻔﻴ ً ﺎ ﴾ ﻣﺒﺬرا ﴿ َا ْو َﺿﻌ ِْﻴ ًﻔﺎ ﴾ ﻋﻦ اﻹﻣﻼء ﻟﺼﻐﺮ أو ﻛﱪ ﴿ اَ ْو َﻻ َ ْ َ ِ ْ
ﺴﺘﻄﻴ ُﻊ اَْن ﻳﻤ ِﻞ ُ َﻮ ﴾ ﳋﺮس أو ﺟﻬﻞ ﺑﺎﻟﻠﻐﺔ )(٩
َﻋﻠ َْﻴ ِ ْ َ
اﻟﺤﻖ َ ِ ْ
ﻗﻮﻟﻪٰ ] :ﻳﺎﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺍٰﻣﻨﻮﺍ ﺇﺫﺍ ﺗﺪﺍﻳﻨﺘﻢ ...ﺇﱁ [ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻃﻮﻝ ﺁﻱ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺪ ﺍﺷـﺘﻤﻠﺖ ﻋﻠـﻰ ﺑﻴـﺎﻥ ﺇﺭﺷـﺎﺩ ﺍﻟﻌﺒـﺎﺩ ﳌـﺼﺎﱀ )(١
ﺩﻧﻴﺎﻫﻢ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﺪﻧﻴﺎ ﻣﺰﺭﻋﺔ ﺍﻵﺧﺮﺓ ﻭﺍﻟﺪﻳﻦ ﺍﳌﻌﺎﻣﻠﺔ ﻓﺤﻴﻨﺌﺬ ﻻ ﻳﺘﻢ ﺇﺻـﻼﺡ ﺍﻵﺧـﺮﺓ ﺇﻻ ﺑﺈﺻـﻼﺡ ﺍﻟـﺪﻧﻴﺎ ،ﻓﺒـﻴﻦ ﻫﻨـﺎ ﻣـﺎ ﺑـﻪ
ﺇﺻﻼﺡ ﺍﻟﺪﻧﻴﺎ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻣﺴﻤﻰ[ ﺑﺎﻷﻳﺎﻡ ﺃﻭ ﺍﻷﺷﻬﺮ ﺃﻭ ﺍﻟﺴﻨﺔ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻭﻳﺮﻓﻊ ﺍﳉﻬﺎﻟﺔ ﻻ ﺑﺎ ﹶ
ﳊﺼﺎﺩ ﻭﺍﻟﺪﻳﺎﺱ ﻭﻗﺪﻭﻡ ﺍﳊـﺎﺝ ﳑـﺎ ﻻ )(٢
ﻳﺮﻓﻌﻬﺎ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
0
0
ﻗﻮﻟﻪ﴿] :ﻭﻟﻴﻜﺘﺐ ﺑﻴﻨﻜﻢ ﻛﺎﺗﺐ ﺑﺎﻟﻌـﺪﻝ﴾[ ﺍﺳـﺘﺪﻝﹼ ﺑـﻪ ﺑﻌـﻀﻬﻢ ﻋﻠـﻰ ﺃﻧـﻪ ﻻ ﻳﻜﺘـﺐ ﺍﻟﻮﺛـﺎﺋﻖ ﺇﻻ ﻋـﺎﺭﻑ ـﺎ ﻋـﺪ ﹲﻝ ﻣـﺄﻣﻮﻥ. )(٣
)ﺍﻹﻛﻠﻴﻞ(]ﻋﻠﻤﻴﺔ[.
ﻗﻮﻟﻪ] :ﻣﻦ ﺃﻥ ﻳﻜﺘﺐ[ ﻗﺪﺭ ½ﻣِﻦ¼ ﻟﻴﻔﻴﺪ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ ﺃﻱ ﻻ ﻳﺄﺏ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻗﻮﻟـﻪ ﴿ﻛﻤـﺎ ﻋﻠﹼﻤـﻪ ﺍﷲ﴾ ﻣـﺎ ﻣـﺼﺪﺭﻳﺔ ﺃﻭ ﻛﺎﻓﹼـﺔ ﺃﻭ )(٤
ﻣﻮﺻﻮﻟﺔ ﺃﻭ ﻧﻜِﺮﺓ ﻣﻮﺻﻮﻓﺔ ﻭﻋﻠﻴﻬﻤﺎ ﻓﺎﻟﻀﻤﲑ ﻟـ ½ﻣﺎ¼ ﻭﻋﻠـﻰ ﺍﻷﻭﻟـﲔ ﻟﻠﻜﺎﺗـﺐ ﻭﺍﳌﻔﻌـﻮﻝ ﺍﻟﺜـﺎﱐ ﻟــ½ﻋﻠﹼـﻢ¼ ﻋﻠـﻰ ﻛـ ﹼﻞ ﺍﻟﺘﻘـﺎﺩﻳﺮ
ﳏﺬﻭﻑ ﺃﻱ ﻳﻜﺘﺐ ﻣﺜﻞ ﻣﺎ ﻋﻠﻤﻪ ﺍﷲ ﻛﺘﺎﺑﺔ ﺍﻟﻮﺛﺎﺋﻖ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺩﻋﻲ ﺇﻟﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻻﻣﺘﻨﺎﻉ ﻣﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻣﻘﻴﺪ ﺑﻮﻗﺖ ﺍﻟﺪﻋﻮﺓ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﻓﻀﻠﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻛﻤﺎ ﻋﻠﹼﻤﻪ ﺍﷲ﴾ ﲢﺮﻳﺾ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺑﺔ ﺑﺘﺬﻛﲑ ﻧﻌﻤﺔ ﺍﷲ ﻭﻭﺟﻮﺏ ﺍﻟﺸﻜﺮ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺗﺄﻛﻴﺪ[ ﺃﻱ ﻟﻘﻮﻟﻪ ﴿ﻭﻟﻴﻜﺘﺐ ﺑﻴﻨﻜﻢ ﻛﺎﺗﺐ ﺑﺎﻟﻌﺪﻝ﴾ ﺃﻭ ﻟﻸﻣﺮ ﺍﻟﻼﺯﻡ ﻟﻠﻨﻬﻲ ﰲ ﻗﻮﻟﻪ ﴿ﻭﻻ ﻳﺄﺏ ﻛﺎﺗﺐ ...ﺇﱁ﴾) .ﺟﻤﻞ( )(٧
ﻗﻮﻟﻪ] :ﻷﻧﻪ ﺍﳌﺸﻬﻮﺩ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻋﻠﹼﺔ ﺍﳊﻜﻢ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺃﻥ ﺍﻹﻣﻼﺀ ﻋﻠﻰ ﺍﳌﺪﻳﻮﻥ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻟﺼﻐﺮ ﺃﻭ ﻛِﱪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟﻪ ﺍﻟﻀﻌﻒ ﻋﻦ ﺍﻹﻣﻼﺀ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﺃﻥ ﳝﻞﹼ ﻫﻮ[ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﺍﻟﺒﺎﺭﺯ ﻫﻮ ﺍﻟﻔﺎﻋﻞ ﺃﻭﺗﺎﻛﻴﺪ ﻟﻠﻔﺎﻋﻞ ﺍﳌﺴﺘﺘِﺮ ﺃﻱ ﺃﻭ ﻻﻳﺴﺘﻄﻴﻊ ﺍﻹﻣﻼﺀ ﺑﻨﻔـﺴﻪ ﳋﹶـﺮﺱ ﺃﻭ ﻏـﲑﻩ. )(١٠
)ﻭﻓﺎﺋﺪﺓ ﻫﺬﺍ ﺍﻟﺘﻮﻛﻴﺪ ﺭﻓﻊ ﺍﺎﺯ ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﺘﻤﻠﻪ ﺇﺳﻨﺎ ﺩ ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﻟﻀﻤﲑ ،ﻭﺍﻟﺘﻨﺼﻴﺺ ﻋﻠﻰ ﺃﻧﻪ ﻏﲑ ﻣـﺴﺘﻄﻴﻊ ﺑﻨﻔـﺴﻪ ﻭﻗـﺮﺉ
ﺑﺈﺳﻜﺎﻥ ﻫﺎﺀ ½ﻫﻮ¼ ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﺷﺎ ﹼﺫﺓ ﻷﻥ ﻫﺬﺍ ﺍﻟﻀﻤﲑ ﻛﻠﻤﺔ ﻣﺴﺘﻘﻠﺔ ﻣﻨﻔﺼﻠﺔ ﻋﻤﺎ ﻗﺒﻠﻬﺎ ﻭﻣﻦ ﺳـﻜﻨﻬﺎ ﺃﹶﺟـﺮﻯ ﺍﳌﻨﻔـﺼﻞ ﻣﺠـﺮﻯ
ﺍﳌﺘﺼﻞ ،ﻭﺍﳍﺎﺀ ﰲ ½ﻭﻟﻴﻪ¼ ﻟﻠﺬﻱ ﻋﻠﻴﻪ ﺍﳊﻖ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﺼﻔﺎ ﺑﺈﺣﺪﻯ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺜﻼﺙ) .ﲨﻞ(
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www.madinah.in
Madinah Gift Centre
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?ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﺇﻥ ﻛﺎﻥ ﺃﺧﺮﺱ١٢ .ﻙ ﺇﻥ ﻛﺎﻥ ﻛﺒﲑﺍ١٢ .
ﺪوا ﴾ أﺷـﻬﺪوا ﻋـ ﺑﺎﻟﻌـﺪلؕ َ ْ َ ْ
واﺳﺘـﺸ ِ ُ ْ وﻟﻴ ٗ ﴾ ﻣﺘـﻮﱄ أﻣـﺮه ﻣـﻦ واﻟـﺪ ووﺻـ>ﻲ وﻗـﻴﻢ وﻣﺘ ـﺮﺟﻢ ﴿ ِ ْ َ ْ ِ
?
ﻤﻠﻞ َ ِ أو ﳓﻮ ذﻟﻚ ﴿ َ ْ ُ
ﻓﻠﻴ ْ ِ ْ
ﻣﻦ ﺍﻹﺷﻬﺎﺩ١٢.ﻙ
=ﺇﻥ ﻛﺎﻥ ﺻﺒﻴﺎ ﺃﻭ ﺳﻔﻴﻬﺎ١٢ .ﻙ =ﺇﻥ ﻛﺎﻥ ﺟﺎﻫﻼ ﺑﺎﻟﻠﻐﺔ١٢ .ﻙ ﺑﺎﻟﻮﱄ ﺍﻟﻮﱄ ﺍﻟﺸﺮﻋﻲ١٢.ﻙ< ﻳﻌﲏ ﻟﻴﺲ ﺍﳌﺮﺍﺩ
)(٤
ﻜﻮَﻧﺎ ﴾ أي اﻟﺸﻬﻴﺪان ُ ﺣ
ﻜﻢ ﴾ أي ﺑﺎ ﻲ اﳌﺴﻠﻤﲔ اﻷ ﺮار ﴿ َﻓﺎ ِ ْن ْﻟﻢ ﻳَ ْ
)(٣
ﻟﻐ ُ
رﺟﺎ ِ ْ ِ )(٢ ﻦ ﻳ
اﻟﺪﻳﻦ ﴿ َﺷ ِْﻴ َﺪ ْ ِ ﴾ ﺷﺎﻫﺪ ﻦ ﴿ ﻣْﻦ َ
ﻳ )(١
?ﻓﻬﻮﻋﻠﺔ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺘﻌﺪﺩ١٢.ﻙ =ﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻟﻔﻆ ﺍﻟﺮﺟﺎﻝ١٢.ﻉ
ﺪاِء ﴾ ﻟﺪﻳﻨﻪ وﻋﺪاﻟﺘﻪ ،وﺗﻌﺪد اﻟﻨﺴﺎء ﻷﺟﻞ ﴿ اَْن َ ﻀِﻞ﴾
)(٥
ﺗﺮﺿﻮن ِ َ
ﻣﻦ اﻟﺸ َ َ ٓ اﻣﺮاٰﺗِﻦ ﴾ ﻳﺸﻬﺪون ﴿ ِ ْ
ﻣﻤﻦ َ ْ َ ْ َ رﺟ َﻠ ْ ِ َ َ ُ ٌ
ﺟﻞ و ْ َ َ ﴿َ ُ
ـﺪ َُﻤﺎ ﴾ اﻟــﺬاﻛﺮة ـﺪ َُﻤﺎ ﴾ اﻟــﺸﻬﺎدة) (٦ﻟــﻨﻘﺺ ﻋﻘﻠﻬـﻦ وﺿــﺒﻄﻬﻦ)ُ َ ﴿ (٧
ﻓﺘ ـ َﺬ َ ﴾ ﺑــﺎﻟﺘﺨﻔﻴﻒ واﻟﺘــﺸﺪﻳﺪ ﴿ ا ِ ْﺣـ ٰ ﺗﻨـ ﴿ ا ِ ْﺣـ ٰ
?ﺃﻱ ﺍﻟﻌﻠﺔ ﺑﺪﺧﻮﻝ ﺁﻟﺘﻬﺎ١٢ .ﻋﺒﺪ ?ﰲ ﺍﳊﻘﻴﻘﺔ.
﴿ ْاﻻ ُ ْ ٰ ي﴾ اﻟﻨﺎﺳـﻴﺔ وﲨﻠـﺔ اﻹذﻛـﺎر) (٨ﳏ١٢ـﻞ اﻟﻌﻠـﺔ أي ﻟﺘـﺬﻛﺮ إنﺿـﻠﺖودﺧﻠـﺖ ﻋـ اﻟـﻀﻼل ﻷﻧـﻪ ﺳـﺒﺒﻪ) (٩وﰲ ﻗـﺮاءة
ﻗﻮﻟﻪ] :ﺃﺷﻬﺪﻭﺍ ﻋﻠﻰ ﺍﻟﺪﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﺳﺘﻔﻌﻞ ﲟﻌﲎ ﺃﻓﻌﻞ ﳓـﻮ ﺍﺳـﺘﻌﺠﻞ ﲟﻌـﲎ ﺃﻋﺠـﻞ ﻭﺍﺳـﺘﻴﻘﻦ ﲟﻌـﲎ ﺃﻳﻘـﻦ ﻓﻴﻜـﻮﻥ )(١
ﺍﺳﺘﺸﻬﺪﻭﺍ ﲟﻌﲎ ﺃﺷﻬﺪﻭﺍ) .ﺷﻴﺦ ﺯﺍﺩﻩ] (٦٨٣/٢ ،ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺷﺎﻫﺪﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻓﻌﻴﻞ¼ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ ﻭﺃﰐ ﺑﻠﻔـﻆ ﺍﳌﺒﺎﻟﻐـﺔ ﻟﻺﳝـﺎﺀ ﺇﱃ ﻋﺪﺍﻟـﺔ ﺍﻟـﺸﺎﻫﺪ ﻭﻛﻮﻧـﻪ ﻏـﲑ ﻣـﺘﻬﻢ ﰲ )(٢
ﺷﻬﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺎﻟﻐﻲ ﺍﳌﺴﻠﻤﲔ ﺍﻷﺣﺮﺍﺭ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﻫﻮ ﺍﳌﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻨﻈﻢ ﻓﺎﻟﺒﻠﻮﻍ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﻟﻔﻆ ﺍﻟﺮﺟـﺎﻝ ﻭﺍﻹﺳـﻼﻡ )(٣
ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﻛﺎﻑ ﺍﳋﻄﺎﺏ ﻭﺍﳊﺮﻳﺔ ﺃﻳﻀﺎ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﻟﻔـﻆ ﺍﻟﺮﺟـﺎﻝ ﻷﻧـﻪ ﻇـﺎﻫﺮ ﰲ ﺍﻟﻜـﺎﻣﻠِﲔ ﻷﻥ ﺍﻷﺭِﻗﹼـﺎﺀ ﲟ ِﱰﻟـﺔ
ﺍﻟﺒﻬﺎﺋﻢ ﻭﺃﻳﻀﺎ ﺍﻟﻜﻼﻡ ﰲ ﻣﻌﺎﻣﻠﺘﻬﻢ ﻓﺈﻥﹼ ﺧﻄﺎﺑﺎﺕ ﺍﻟﺸﺮﻉ ﻻ ﺗﻨﺘﻈﻢ ﺍﻟﻌﺒﻴﺪ ﺑﻄﺮﻳﻖ ﺍﻟﻌﺒﺎﺭﺓ] .ﻋﻠﻤﻴﺔ[
0
0
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟـﺸﻬﻴﺪﺍﻥ[ ﺗﻔـﺴﲑ ﻟـﻀﻤﲑ ﺍﻟﺘﺜﻨﻴـﺔ ﺍﻟـﺬﻱ ﻫـﻮ ﺍﺳـﻢ ½ﻛـﺎﻥ¼ ،ﻭﻗﻮﻟـﻪ ﴿ﺭﺟﻠـﲔ﴾ ﺧﱪﻫـﺎ ﻭﻗﻮﻟـﻪ ﴿ﻓﺮﺟـﻞ﴾ ﻣﺒﺘـﺪﺃ )(٤
﴿ﻭﺍﻣﺮﺃﺗﺎﻥ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻴﻪ ﻭﺍﳋﱪ ﳏﺬﻭﻑ ﻛﻤﺎ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ ½ﻳﺸﻬﺪﻭﻥ¼) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻟﺪﻳﻨﻪ ﻭﻋﺪﺍﻟﺘﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺷﺘﺮﺍﻁ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﺪﺍﻟﺔ ﰲ ﺍﻟﺸﻬﺎﺩﺓ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﻟﺸﻬﺎﺩﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻝ ½ﺗﻀﻞﹼ¼ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻟﻨﻘﺺ ﻋﻘﹾﻠﻬﻦ ﻭﺿﺒﻄﻬﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺴﻴﺎﻦ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻭﲨﻠﺔ ﺍﻹﺫﻛﺎﺭ ...ﺇﱁ[ ﻫﺬﺍ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺨﻔﻴﻒ ﻭﲨﻠﺔ ﺍﻟﺘﺬﻛﲑ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘـﺸﺪﻳﺪ ﻭﻗﻮﻟـﻪ ½ﳏـﻞﹼ ﺍﻟﻌﻠﹼـﺔ¼ ﺃﻱ ﳏـ ﹼﻞ )(٨
ﻻﻡ ﺍﻟﻌﻠﹼﺔ ﺃﻱ ﳏ ﹼﻞ ﺩﺧﻮﳍﺎ ﻷﻥ ﺍﻹﺫﻛﺎﺭ ﻫﻮ ﺍﻟﻌﻠﹼﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﻭﻳﺼﺢ ﺃﻥ ﺗﻜﻮﻥ ﺇﺿﺎﻓﺔ ½ﳏﻞﹼ¼ ﺑﻴﺎﻧﻴﺔ ﻭﻗﻮﻟﻪ ½ﻭﺩﺧﻠـﺖ¼ ﺃﻱ ﺍﻟﻌﻠﹼـﺔ
ﺃﻱ ﻻﻣﻬﺎ ﻋﻠﻰ ﺍﻟﻀﻼﻝ ﺃﻱ ﻋﻠﻰ ﻓﻌﻠﻪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻷﻧﻪ ﺳﺒﺒﻪ[ ﻭﻟﻜﻦ ﺍﻟﻀﻼﻝ ﳌﺎ ﻛﺎﻥ ﺳﺒﺒﺎ ﻟﻪ ﻧﺰﻝ ﻣﱰِﻟﺘﻪ .ﻭﻋﺒـﺎﺭﺓ ﺍﻟﻜﺮﺧـﻲ :ﻗﻮﻟـﻪ ½ﻷﻧـﻪ ﺳـﺒﺒﻪ¼ ﺃﻱ ﻷﻥ ﺍﻟـﻀﻼﻝ ﺳـﺒﺐ )(٩
ﺍﻹﺫﻛﺎﺭ ﻭﺍﻹﺫﻛﺎﺭ ﻣﺴﺒﺐ ﻋﻨﻪ ﻓﱰﻝ ﻣ ِﱰﻟﺘﻪ ﻷﻢ ﻳﱰﻟﻮﻥ ﻛﻼﹼ ﻣﻦ ﺍﻟﺴﺒﺐ ﻭﺍﳌﺴﺒﺐ ﻣﱰِﻟﺔ ﺍﻵﺧﺮ ﻟﺘﻼﺯﻣﻬﻤﺎ ﻭﻣﻦ ﺷﺄﻥ ﺍﻟﻌﺮﺏ ﺇﺫﺍ
ﻛﺎﻥ ﻟﻠﻌﻠﹼﺔ ﻋﻠﹼﺔ ﻗﺪﻣﻮﺍ ﺫﻛﺮ ﻋﹼﻠﺔ ﺍﻟﻌﻠﹼﺔ ﻭﺟﻌﻠﻮﺍ ﺍﻟﻌﻠﹼﺔ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻴﻬﺎ ﺑﺎﻟﻔﺎﺀ ﻟﺘﺤﺼﻞ ﺍﻟﺪﻻﻟﺘﺎﻥ ﻣﻌﺎ ﺑﻌﺒﺎﺭﺓ ﻭﺍﺣﺪﺓ ﻛﻘﻮﻟـﻚ ½ﺃﹶﻋـﺪﺩﺕ
ﺍﳋﹶﺸﺒﺔﹶ ﺃﻥ ﻳﻤﻴﻞ ﺍﳊﺎﺋﻂﹸ ﻓﺄﹸﺩﻋِﻤﻪ ﺎ¼ ﻓﺎﻹﺩﻋﺎﻡ ﻋﻠﹼﺔ ﰲ ﺇﻋﺪﺍﺩ ﺍﳋﹶﺸﺒﺔ ﻭﺍﳌﹶﻴـﻞ ﻋﻠﹼـﺔ ﺍﻹﺩﻋـﺎﻡ ﻭﺇﻳـﻀﺎﺣﻪ ﺃﻧـﻚ ﱂ ﺗﻘـﺼِﺪ ﺑﺈﻋـﺪﺍﺩ
ﺍﳋﺸﺒﺔ ﻣﻴﻞ ﺍﳊﺎﺋﻂ ﻭﺇﳕﺎ ﺍﳌﻌﲎ ُﻷﺩﻋﻢ ﺎ ﺇﺫﺍ ﻣﺎﻝﹶ ،ﻓﻜﺬﻟﻚ ﺍﻵﻳﺔ ﻭﻫﺬﺍ ﳑﺎ ﻳﻌﻮﻝ ﻓﻴﻪ ﻋﻠﻰ ﺍﳌﻌﲎ ﻭﻳﻬﺠﺮ ﻓﻴﻪ ﺟﺎﻧـﺐ ﺍﻟﻠﻔـﻆ
ﻓﻼ ﻳﺮﺩ ﻛﻴﻒ ﺟﻌﻞ ½ﺃﻥ ﺗﻀﻞ¼ ﻋﻠﺔ ﻻﺳﺘﺸﻬﺎﺩ ﺍﳌﺮﺃﺗﲔ ﺑﺪﻝ ﺭﺟﻞ ﻣﻊ ﺃﻥ ﻋﻠﺘﻪ ﺇﳕﺎ ﻫﻲ ﺍﻟﺘﺬﻛﲑ) .ﲨﻞ(
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?ﰲ ﺃﻥ ﺗﻀﻞ١٢ .ﻙ
وﻻ َﻳْﺎ َب اﻟـﺸ َ َ ٓ
ﺪاُء ا ِ َذا َﻣـﺎ ﴾ زاﺋـﺪة ﴿ ُ ُ ْ
دﻋـﻮا ﴾ إﱃ ﲢﻤـﻞ اﻟـﺸﻬﺎدة ﺑﻜﺴﺮ أن ﺷﺮﻃﻴﺔ ورﻓﻊ ﺗﺬﻛﺮ) (١اﺳﺘﺌﻨﺎف) (٢ﺟﻮاﺑـﻪ ﴿ َ َ
ﺴـﻤﻮا ﴾ ﲤﻠﻮا ﻣﻦ ﴿ َاْن َ ْ
ﺗﻜ ُ ُ ْﺒﻮہُ ﴾) (٣أي ﻣﺎ ﺷﻬﺪﺗﻢ ﻋﻠﻴﻪ ﻣﻦ اﳊﻖ ﻟﻜﺜﺮة وﻗﻮع ذﻟﻚ ﴿ َﺻﻐ ِ ْ ًا ﴾ ﻛﺎن) ﴿ (٤اَْو وﻻ َ ْ ٔ َ ُ
وأداﺋﻬﺎ ﴿ َ َ
ﻗﺴﻂ ﴾ أﻋﺪل ﴿ ﻋ ِْﻨَﺪ َﻛﺒ ِ ْ ًا ﴾ ﻗﻠﻴﻼ أو ﻛﺜﲑا ﴿ ا ِ َا َﺟﻠ ِ ٖ ﴾ وﻗﺖ ﺣﻠﻮﻟﻪ ﺣﺎل ﻣﻦ اﳍﺎء ﰲ ﺗﻜﺘﺒﻮه ﴿ ٰذ ِ ُ ْ
ﻜﻢ ﴾ أي اﻟﻜﺘﺐ ﴿ َا ْ َ ُ
ﺎدة ِ ﴾ أي أﻋﻮن ﻋ إﻗﺎﻣﺘﻬﺎ ﻷﻧﻪ ﻳﺬﻛﺮﻫﺎ ﴿ ََوا ْد ﴾ أﻗﺮب) (٥إﱃ ﴿اَ﴾ ن ﴿ﻻ َﺗﺮ ْ َﺗﺎ ُﺑﻮا﴾ ﺗﺸﻜﻮا ﰲ ﻗﺪر اﷲ ِ َواَ ْﻗﻮَ ُم ِﻟﻠﺸ َ َ
?ﻓﺘﻜﻮﻥ ﺗﺎﻣﺔ ﺍﲰﻪ ﻗﻮﻟﻪ ﲡﺎﺭﺓ ﺑﺎﻟﺮﻓﻊ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﳉﻤﻬﻮﺭ١٢.ﻙ ?ﺃﻱ ﺇﻻ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﺠﺎﺭﺓ ﲡﺎﺭﺓ ﺣﺎﺿﺮﺓ١٢ .ﻙ
ـﺎرة َﺣــﺎ ِ َ ٌة ﴾ وﰲ ﻗـﺮاءة ﺑﺎﻟﻨــﺼﺐ ﻓﺘﻜـﻮن ﻧﺎﻗـﺼﺔ واﲰﻬــﺎ ﺿــﻤﲑ اﻟﺘﺠــﺎرة اﳊـﻖ واﻷﺟــﻞ ﴿ا ِۤﻻ َاْن َﺗﻜُـ ْـﻮَن ﴾ ﺗﻘـﻊ ﴿ ِ َ
ﺗﺠـ َ ٌ
ﺟﻨﺎح ﴾ ﰲ ﴿َا﴾ ن ﴿ﻻ َﺗﻜْ ُ ُ ْﺒﻮ َﺎ﴾ واﳌﺮاد ﺑﻬﺎ اﳌﺘﺠﺮ ﻜﻢ ُ َ ٌ ﻨﻜﻢ ﴾ أي ﺗﻘﺒﻀﻮﺎ وﻻ أﺟﻞ ﻓﻴﻬﺎ ﴿ َﻓﻠ َْﻴ َﺲ َﻋﻠ َْﻴ ُ ْ ﺗﺪﻳُْْﺮوﻧ َ َﺎ َﺑ ْ َ ُ ْ
﴿ُ ِ
)(٦
?ﺃﻱ ﻭﺃﺷﻬِﺪﻭﺍ ﻭﻓﺎﻛﺘﺒﻮﻩ١٢ .
ﻀﺎر َ ِ ٌ
ﺎﺗﺐ وَﻻ َﺷ ِْﻴٌﺪ ﴾ ﺻﺎﺣﺐ ﻌﺘﻢ ﴾ ﻋﻠﻴﻪ ﻓﺈﻧﻪ أدﻓﻊ ﻟﻼﺧﺘﻼف وﻫﺬا) (٧وﻣﺎ ﻗﺒﻠﻪ أﻣﺮ ﻧﺪب ﴿ َ َ
وﻻ ُ َ ٓ ﻓﻴﻪ ﴿ ََوا ْﺷ ِ ُﺪوا ا ِ َذا َ َ
ﺗﺒﺎ َ ْ ُ ْ
اﳊﻖ) (٨وﻣﻦ ﻋﻠﻴﻪ ﺑﺘﺤﺮﻳﻒ) (٩أو اﻣﺘﻨﺎع ﻣﻦ اﻟﺸﻬﺎدة أو اﻟﻜﺘﺎﺑﺔ ..................................................
ﻗﻮﻟﻪ] :ﻭﺭﻓﻊ ﺗﺬﻛﹼﺮ[ ﺃﻱ ﻣﻊ ﺍﻟﺘﺸﺪﻳﺪ ﻓﻘﻂ ﻭﻗﻮﻟﻪ ½ﺍﺳﺘﺌﻨﺎﻑ¼ ﻣﺮﺍﺩﻩ ﺑﺎﻻﺳﺘﺌﻨﺎﻑ ﺃ ﹼﻥ ﺃﺩﺍﺓ ﺍﻟﺸﺮﻁ ﱂ ﺗﻌﻤﻞ ﰲ ﻟﻔﻈـﻪ ﻭﺇﻻ ﻓﺎﻟﻔﻌـﻞ )(١
ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﻭﳎﻤﻮﻋﻬﻤﺎ ﰲ ﳏﻞﹼ ﺟﺰﻡ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﻭﺍﳌﺒﺘﺪﺃ ﺍﶈﺬﻭﻑ ﻳﻘﺪﺭ ﺿـﻤﲑ ﺍﻟﻘـﺼﺔ ﻭﺍﻟـﺸﺄﻥ ﺗﻘـﺪﻳﺮﻩ ﻓﻬـﻲ
ﺃﻱ ﺍﻟﻘﺼﺔ ﺗﺬﻛﺮ ﺇﺣﺪﺍﳘﺎ ﻭﻫﻲ ﺍﻟﺬﺍﻛﺮﺓ ﺍﻷﺧﺮﻯ ﻭﻫﻲ ﺍﻟﻀﺎﻟﹼﺔ) .ﺟﻤﻞ(
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ﻗﻮﻟﻪ] :ﺍﺳﺘﺌﻨﺎﻑ[ ﺑﺎﻟﻨﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌـﻮﻝ ﻣِـﻦ ﺃﺟﻠـﻪ ﻋﻠﹼـﺔ ﻟﺮﻓـﻊ ﺍﻟﻔﻌـﻞ ﺃﻱ ﺇﳕـﺎ ﺭﻓـﻊ ﻷﺟـﻞ ﺍﻻﺳـﺘﺌﻨﺎﻑ ﻭﻗـﺪ ﻋﺮﻓـﺖ ﻣﻌـﲎ )(٢
ﺍﻻﺳﺘﺌﻨﺎﻑ ﻫﻨﺎ ﻭﻛﻮﻧﻪ ﺑﺎﻟﻨﺼﺐ ﻻ ﻳﻨﺎﰲ ﻋﺪﻡ ﺛﺒﻮﺕ ﺍﻷﻟﻒ ﻓﻴﻪ ﰲ ﻟﻔﻆ ﺍﳌﻔﺴﺮ ﻟﻜﻮﻧﻪ ﺑﻨﺎﺀً ﻋﻠـﻰ ﻃﺮﻳﻘـﺔ ﺭﺑﻴﻌـﺔ ﺍﻟـﺬﻱ ﻳﺮﺳُِـﻤﻮﻥ
ﺍﳌﻨﺼﻮﺏ ﺑﺼﻮﺭﺓ ﺍﳌﺮﻓﻮﻉ ﻭﺍﺮﻭﺭ ،ﻭﻗﻮﻟﻪ ½ﺟﻮﺍﺑﻪ¼ ﺃﻱ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﺍﻟﺬﻱ ﻫﻮ ½ﺇﻥﹾ¼ ﺍﳌﻜـﺴﻮﺭﺓ ﻋﻠـﻰ ﻫـﺬﻩ ﺍﻟﻘـﺮﺍﺀﺓ ،ﻭﰲ
ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﺗﺴﻤﺢ ﻻﻗﺘﻀﺎﺋﻪ ﺃﻥﹼ ﺍﻟﻔﻌﻞ ﻭﺣﺪﻩ ﻫﻮ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﻣـﻊ ﺃﻥ ﺍﳉـﻮﺍﺏ ﺍﳉﻤﻠـﺔ ﺍﳌﺮﻛﹼﺒـﺔ ﻣـﻦ ﺿـﻤﲑ ﺍﻟﻘـﺼﺔ ﻭﺍﻟﻔﻌـﻞ
ﻭﻓﺎﻋِﻠﻪ ﻭﻫﻮ ﺍﻻﺳﻢ ﺍﻟﻈﺎﻫﺮ ،ﻓﻤﺠﻤﻮﻉ ﺍﻟﺜﻼﺛﺔ ﻫﻮ ﺍﳉﻮﺍﺏ .ﺗﺄﻣﻞ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺃﻥ ﺗﻜﺘﺒﻮﻩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ½ :ﺃﻥ ﺗﻜﺘﺒﻮﻩ¼ ﰲ ﺗﺄﻭﻳﻞ ﻣﺼﺪﺭ ﳎﺮﻭﺭٍ ﺑـ½ﻣﻦ¼ ﻣﻘﺪﺭﺓﹰ ﻣﻌﻤﻮﻝﹲ ﻟـ½ﺗ
ﺴﺄﹶﻣﻮﺍ¼] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻛﺎﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺻﻐﲑﺍ ﺃﻭ ﻛﺒﲑﺍ¼ ﺧﺒﺮﺍﻥ ﻟـ½ﻛﺎﻥ¼ ﺍﶈﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺃﻗﺮﺏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺃﹶﺩﱏ¼ ﻣﻦ ﺍﻟﺪﻧﻮ ﻻ ﻣﻦ ﺍﻟﺪﻧﺎﺀَﺓ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺗﻘﺒﻀﻮﺎ[ ﺗﻔﺴﲑ ﻟـ ﴿ﺗﺪﻳﺮﻭﺎ ﺑﻴﻨﻜﻢ﴾ ﻭﻗﻮﻟﻪ ½ﻭﻻ ﺃﺟﻞ ﻓﻴﻬﺎ¼ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ ﴿ﺣﺎﺿﺮﺓ﴾ ﻓﻬﻮ ﻣـﻦ ﻗﹶﺒﻴـﻞ ﺍﻟﻠﱠـﻒ ﻭﺍﻟﻨـﺸﺮ )(٦
ﺍﳌﹸﺸﻮﺵ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﻭﺍﺷﻬﺪﻭﺍ﴾ ﻭﻣﺎ ﻗﺒﻠﻪ ﺃﻱ ﻣﻦ ﲨﻴﻊ ﺍﻷﻭﺍﻣﺮ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺁﻳﺔ ﺍﻟـﺪﻳﻦ ﺍﳌـﺬﻛﻮﺭﺓ ﻭﻗﻮﻟـﻪ ½ﺃﻣـﺮ ﻧـﺪ ٍ
ﺏ¼ ﻫـﻮ ﻣـﺎ )(٧
ﻋﻠﻴﻪ ﺍﳉﹸﻤﻬﻮﺭ ،ﻭﻋﺒﺎﺭﺓ ﻛﺜﲑﻳﻦ ﺃﻣﺮ ﺇﺭﺷﺎﺩ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥ ﺍﻟﻨﺪﺏ ﻣﻄﻠﻮﺏ ﻟﺜﻮﺍﺏ ﺍﻵﺧﺮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﳌﹶﻨﺎﻓﻊ ﺍﻟﺪﻧﻴﺎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺻﺎﺣﺐ ﺍﳊﻖ[ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻫﻮ ﻭﻣﺎ ﻋﻄﻒ ﻋﻠﻴﻪ ﻣﻔﻌﻮﻝ ﻟﻘﻮﻟﻪ ½ﻻﻳﻀﺎﺭ] .¼ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺑﺘﺤﺮﻳﻒ[ ﺃﻱ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﺑﺰﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺺ ،ﻓﻴﺘﻀﺮﺭ ﺑﺎﻟﻨﻘﺺ ﺻﺎﺣﺐ ﺍﳊﻖ ﻭﺑﺎﻟﺰﻳﺎﺩﺓ ﻣﻦ ﻋﻠﻴﻪ ﺍﳊﻖ ﻭﻗﻮﻟﻪ ½ﺃﻭ ﺍﻣﺘﻨﺎﻉٍ... )(٩
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ﻓـﺴﻮق ﴾ ﻟﻔﺴﻮﻕ.ﻳﻠﻴ١٢ﻖﻙﰲ اﻟﻜﺘﺎﺑﺔ واﻟﺸﻬﺎدة ﴿ َو ا ِْن َ ﻔ َ ُ ْ
ْﻌﻠـﻮا ﴾ ﻣـﺎ ﻴـﺘﻢ ﻋﻨـﻪ ﴿ َﻓﺎ ِﻧـ ٗ ُ ُ ْ أوﻻ ﻳﻀﺮﳘﺎ) (١ﺻﺎﺣﺐ اﳊﻖ ﺑﺘﻜﻠﻴﻔﻬﻤﺎ ﻣﺎ ﻻ
?ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻇﺮﻑ ﻣﺴﺘﻘﺮ ﺻﻔﺔ
?ﻣﻦ ﺿﻤﲑ ﻭﺍﺗﻘﻮﺍ ١٢ﻙ
ـﻣ
ﻌﻠﻤﻜـ ُـﻢ اﷲُ ﴾ ﻣــﺼﺎﱀ أ ﻮرﻛﻢ ﺣــﺎل ﻣﻘــﺪرة أو
)(٣ ُ ـﻣ ﺧـﺮوج ﻋـﻦ اﻟﻄﺎﻋـﺔ ﻻﺣـﻖ﴿ ِﺑﻜُـ ْـﻢ ؕ َوا ﻘــﻮا َ
اﷲ ﴾ ﰲ أ ﺮه وﻴــﻪ ﴿ َو ُ َ ُ ُ )(٢
?ﺃﻱ ﰲ
ﻣﻘﺒﻮ َﺿـ ٌﺔ ﴾ ﺗـﺴﺘﻮﺛﻘﻮن ﺑﻬـﺎ) (٨وﺑﻴﻨـﺖ اﻟـﺴﻨﺔ) (٩ﺟـﻮاز اﻟـﺮﻫﻦ ﰲ اﳊـﻀﺮ ووﺟـﻮد وﰲ ﻗﺮاءة َﻓ ِﺮ َﻫﺎن ﲨـﻊ رﻫـﻦ ﴿ ْ ُ ْ
)(٧
ﺍﳊﻀﺮ ﻣﻊ ﻭﺟﻮﺩ ﺍﻟﻜﺎﺗﺐ.
?ﻭﻫﻮﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ﺧﻼﻓﺎ ﳌﺎﻟﻚ١٢ .ﻙ ?ﺃﻱ ﻣﻦ ﺍﻟﺴﻔﺮ ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﻜﺎﺗﺐ١٢.ﻙ
اﻟﻜﺎﺗﺐ ﻓﺎﻟﺘﻘﻴﻴﺪ ﲟﺎ ذﻛﺮ ﻷن اﻟﺘﻮﺛﻴﻖ ﻓﻴﻪ أﺷﺪ وأﻓﺎد ﻗﻮﻟﻪ ﻣﻘﺒﻮﺿﺔ اﺷﺘـﺮاط اﻟﻘﺒﺾ ﰲ اﻟﺮﻫﻦ واﻻﻛﺘﻔﺎء ﺑﻪ ﻣﻦ اﳌﺮﻦ
=ﺃﻱ ﻓﻴﻤﺎ ﺫﻛﺮ١٢ .ﻙ
ﻣﻦ َ ْ ُ ُ ْ
ﻌﻀﻜﻢ َ ْﻌ ًﻀﺎ ﴾ أي اﻟﺪاﺋ ُﻦ اﳌﺪﻳ َﻦ)....................................................... (١٠ ووﻛﻴﻠﻪ ﴿ َﻓﺎ ِ ْن اَ ِ َ
ﺇﱁ¼ ﰲ ﻛﻞ ﻣﻦ ﺍﻻﻣﺘﻨﺎﻋﲔ ﺿﺮﺭ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﳊﻖ ﺩﺍﺋﻤﺎ ﻭﻗﺪ ﻳﻜﻮﻥ ﻓﻴﻬﻤﺎ ﺿﺮﺭ ﻋﻠﻰ ﻣﻦ ﻋﻠﻴﻪ ﺍﳊﻖ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻭ ﻻ ﻳﻀﺮﳘﺎ[ ﻫﺬﺍ ﻋﻠﻰ ﻛﻮﻥ ﺍﻟﻔﻌﻞ ﻣﺒﻨﻴﺎ ﻟﻠﻤﻔﻌﻮﻝ ﻭﺃﺻﻠﻪ ½ﻳﻀﺎﺭﺭ¼ ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﺍﻷﻭﱃ ﻭﺭﺟﺢ ﻫﺬﺍ ﺑﺄﻧﻪ ﻟﻮ ﻛﺎﻥ ﺍﻟﻨـﻬﻲ )(١
ﻣﺘﻮﺟﻬﺎ ﳓﻮ ﺍﻟﻜﺎﺗﺐ ﻭﺍﻟﺸﻬﻴﺪ ﻟﻘﺎﻝ ½ﻭﺇﻥ ﺗﻔﻌﻼ¼ ﻓﺈﻧﻪ ﻓﺴﻮﻕ ﺑﻜﻤﺎ ﻭﺑﺄﻥ ﺍﻟـﺴﻴﺎﻕ ﻣـﻦ ﺃﻭﻝ ﺍﻵﻳـﺎﺕ ﺇﳕـﺎ ﻫـﻮ ﰲ ﺍﳌﻜﺘـﻮﺏ ﻟـﻪ
ﻭﺍﳌﺸﻬﻮﺩ ﻓﻤﺜﺎﻝ ﻣﻀﺎﺭﺓ ﺍﻟﻜﺎﺗﺐ ﻭﺍﻟﺸﺎﻫﺪ ﻣﻨﻊ ﺍﳉﻌﻞ ﻣﻨﻬﻤﺎ ﻓﺈﻥ ﳍﻤﺎ ﻃﻠﺐ ﺍﳉﻌﻞ ﻭﻻ ﻳﻜﻠﻔـﺎﻥ ﺍﻟﻜﺘﺎﺑـﺔ ﻭﻻ ﺍﻟـﺸﻬﺎﺩﺓ ﻣﺠﺎﻧـﺎ
ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﳏﻠﻪ) .ﲨﻞ(
0
0
ﻗﻮﻟﻪ] :ﻻﺣِﻖ ﺑﻜﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻈﺮﻑ ﻣﺴﺘﻘﹶﺮ ،ﺻﻔﺔ ﺍﻟﻔﺴﻮﻕ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺣﺎﻝ ﻣﻘﺪﺭﺓ[ ﻓﻴﻪ ﺃﻥ ﺍﻟﻔﻌﻞ ﻣﻀﺎﺭﻉ ﻣﺜﺒﺖ ﻣﻘﺘﺮﻥ ﺑﺎﻟﻮﺍﻭ ﻭﺣﺎﻟﻴﺘﻪ ﳑﺘﻨﻌﺔ ﻓﻴﺤﺘﺎﺝ ﺇﱃ ﺗﺄﻭﻳﻞ ﻓﺎﻻﺳﺘﺌﻨﺎﻑ ﺃﻇﻬﺮ) .ﲨﻞ( )(٣
ﻗﻮﻟﻪ] :ﺃﻭ ﻣﺴﺘﺄﻧﻒ[ ﻫﺬﺍ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﺃﻱ ﻓﻠﻴﺴﺖ ﺍﻟﻮﺍﻭ ﰲ ﴿ﻭﻳﻌﻠﻤﻜﻢ ﺍﷲ﴾ ﻟﻠﻌﻄﻒ ﻭﺇﻻ ﻟﺰﻡ ﻋﻄﻒ ﺍﻹﺧﺒﺎﺭ ﻋﻠﻰ ﺍﻹﻧﺸﺎﺀ ﻛﻤﺎ )(٤
ﺻﺮﺡ ﺑﻪ ﺍﺑﻦ ِﻫﺸﺎﻡ ﻭﻛﺮﺭ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﰲ ﺍﳉﹸﻤﻞ ﺍﻟﺜﻼﺙ ﻹﺩﺧﺎﻝ ﺍﻟﺮﻭﻉ ﻭﺗﺮﺑﻴﺔ ﺍﳌﹶﻬﺎﺑﺔ ﻭﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﺳﺘﻘﻼﻝ ﻛﻞ ﻣﻨﻬﺎ ﲟﻌـﲎ
ﻋﻠﻰ ﺣِﻴﺎﻟﻪ ﻓﺈﻥ ﺍﻷُﻭﱃ ﺣﺚﹼ ﻋﻠﻰ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺜﺎﻧﻴﺔﹶ ﻭﻋﺪ ﺑﺎﻹﻧﻌﺎﻡ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺜﺎﻟﺜﺔﹶ ﺗﻌﻈﻴﻢ ﻟﺸﺄﻧﻪ ﺗﻌﺎﱃ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﺴﺎﻓﺮﻳﻦ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻋﻠﻰ¼ ﺍﺳﺘﻌﺎﺭﺓ ﺗﺒﻌﻴﺔ ،ﺷﺒﻪ ﲤﻜﹼﻨﻬﻢ ﻣﻦ ﺍﻟﺴﻔﺮ ﺑﺘﻤﻜﹼﻦ ﺍﻟﺮﺍﻛﺐ ﻣﻦ ﻣﺮﻛﻮﺑﻪ) .ﺷِﻬﺎﺏ( )(٥
ﻗﻮﻟﻪ] :ﺗﺪﺍﻳﻨﺘﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻌﺒﺎﺭﺓ ﲝﺬﻑ ﺍﳌﻌﻄﻮﻑ ﻟﻴﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﳉﺰﺍﺀ ﻭﻫﻮ ﻗﻮﻟﻪ ½ﻓﹶﺮِﻫﺎﻥﹲ ﺃﻭ ﻓ ﺮﻫﻦ¼ ﻋﻠﻰ ﺣﺴﺐ ﺍﻟﻘﺮﺍﺀﺓ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﲨﻊ ﺭﻫﻦ[ ﺃﻱ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺗﲔ ﻭﻫﻮ ﲟﻌﲎ ﻣﺮﻫﻮﻥ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﴿ﻣﻘﺒﻮﺿﺔ﴾ ،ﻭﻳﺼﺢ ﺃﻥ ﻳﺮﺍﺩ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻫـﻮ )(٧
ﺍﻟﻌﻘﺪ ﻓﻴﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻘﺒﻮﺿﺔ ﻣﺘﻌﻠﻘﺎﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺗﺴﺘﻮﺛﻘﻮﻥ ﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻘﺪﻳﺮ ﻫﺬﺍ ﻟﻴﻜﻮﻥ ﲨﻠﺔ ﻓﻴﺼﺢ ﻭﻗﻮﻋﻬﺎ ﺟﺰﺍﺀ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺑﻴﻨﺖِ ﺍﻟﺴﻨﺔﹸ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﻭﻫﻮ ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﺮﻫﻦ ﰲ ﺍﳊﻀﺮ ﻻ ﻳﺴﻮﻍ ﺃﺧـﺬﻩ ،ﺃﺟـﺎﺏ ﺑـﺄﻥ )(٩
ﳊﻀﺮ] .ﻋﻠﻤﻴﺔ[
ﺍﻟﺴﻨﺔ ﺑﻴﻨﺖِ ﺍﳉﻮﺍﺯ ﰲ ﺍ ﹶ
ﻗﻮﻟﻪ] :ﺍﻟﺪﺍﺋﻦ ﺍﳌﹶﺪِﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺒﻌﺾ ﺍﻷﻭﻝ ﺍﻟﺪﺍﺋﻦ ﻓﻬﻮ ﻓﺎﻋـﻞ ﺍﻟﻔﻌـﻞ ﻭﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻟـﺒﻌﺾ ﺍﻟﺜـﺎﱐ ﺍﳌﹶـﺪﻳﻦ )(١٠
)ﺍﳌﹶﺪﻳﻮﻥ( ﻓﻬﻮ ﻣﻔﻌﻮﻝ ﺍﻟﻔﻌﻞ] .ﻋﻠﻤﻴﺔ[
173
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Madinah Gift Centre
2
ﻭﺍﺳﺘﻐﲎ ﺑﺄﻣﺎﻧﺘﻪ ﻋﻦ ﺍﻻﺭﺎﻥ١٢ .ﻙ
وﻣﻦ ﻳ ْ ُ ْ
?ﻣﻦ
ﻗﻠﺒُ ٗ ﴾ ﺧﺺ ﺑﺎﻟﺬﻛﺮ) (٤ﻷﻧﻪ ﳏﻞ اﻟﺸﻬﺎدة وﻷﻧﻪ إذا أﺛـﻢ ﺗﺒﻌـﻪ ﻏـﲑه ﻜﺘﻤ َ ﺎ َﻓﺎ ِﻧ ِ ٌ
ﺛﻢ َ ْ ﺎدة ﴾ إذا دﻋﻴﺘﻢ ﻹﻗﺎﻣﺘﻬﺎ ﴿ َ َ ْ
اﻟﺸ َ َ َ
ﺍﻷﻋﻀﺎﺀ١٢.ﻙ
ﻌﻤﻠﻮَن َ ِ ْ ٪
وﻣﺎ ﻓ ِـﻲ
تَ َ ﻋﻠﻴٌﻢ ﴿ ﴾ ﴾۲۸۳ﻻ ﳜ ﻋﻠﻴﻪ ﺷﻲء ﻣﻨﻪ ﴿ َﻣﺎ ﻓ ِـﻲ ٰ
اﻟﺴﻤٰﻮ ِ واﷲ ِ َﺑﻤﺎ َ ْ َ ُ ْ
ﻓﻴﻌﺎﻗﺐ ﻋﻠﻴﻪ ﻣﻌﺎﻗﺒﺔ اﻵﲦﲔ ﴿ َ ُ
)(٦ )(٥
ﻉ
ﺗﺨﻔﻮُہ ﴾ ﺗﺴﺮوه ﴿ ﻳ ُ َ ِ ْ ُ ْ
ﺤﺎﺳﺒﻜﻢ ﴾ ﳜﱪﻛﻢ ﺗﺒﺪوا ﴾ ﺗﻈﻬﺮوا ﴿ َﻣﺎ َا ْ ُ ِ ُ ْ
ﻔﺴﻜﻢ ﴾ ﻣﻦ اﻟﺴﻮء واﻟﻌﺰم ﻋﻠﻴﻪ ﴿اَ ْو ُ ْ ُ ْ رضؕ َو ا ِْن ُ ْ ُ ْ
ْاﻻ َ ْ ِ
)(٨ )(٧
ﻗﻮﻟﻪ] :ﻓﻠﻢ ﻳﺮﻦ[ ﺃﻱ ﱂ ﻳﺆﺧﺬ ﻣﻨﻪ ﺭﻫﻨﺎ ﺍﻛﺘﻔﺎﺀ ﺑﺄﻣﺎﻧﺘﻪ ﻭﺳﻬﻮﻟﺔ ﺍﻷﺧﺬ ﻣﻨﻪ ﻭﲢﺴﻴﻨﺎ ﻟﻠﻈﻦ ﺑﻪ ﻭﻛﺬﺍ ﻳﻘﺎﻝ ﻓﻴﻤﺎ ﺇﺫﺍ ﺍﺋﺘﻤﻨـﻪ ﻓﻠـﻢ )(١
ﻳﺸﻬﺪ ﻋﻠﻴﻪ ﻭﱂ ﻳﻜﺘﺐ ﻋﻠﻴﻪ ﻓﻴﻘﺎﻝ ﻓﻠﻴﺆﺩ ﺍﻟﺬﻱ ﺍﺋﺘﻤﻦ ﺃﻣﺎﻧﺘﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﳌﹶﺪِﻳﻦ[ ﻭﺇﳕﺎ ﲰﻲ ﺃﻣﻴﻨﺎ ﻟﺘﻌﻴﻨﻪ ﻃﺮﻳﻘﺎ ﻟﻺﻋﻼﻡ ﺑﺎﻟﺪﻳﻦ ﻭﺍﻹﻗﺮﺍﺭ ﺑﻪ ﻟﻌﺪﻡ ﺗﻮﺛﻖ ﺍﻟﺪﺍﺋﻦ ﻋﻠﻴﻪ ﻓﻘـﺪ ﺍﺋﺘﻤﻨـﻪ ﻋﻠﻴـﻪ ﻭﻓـﻮﺽ )(٢
ﺍﻷﻣﺮ ﺇﱃ ﺃﻣﺎﻧﺘﻪ ﻭﲰﻲ ﺍﻟﺪﻳﻦ ﺃﻣﺎﻧﺔ ﻻﺋﺘﻤﺎﻥ ﺍﻟﺪﺍﺋﻦ ﺍﳌﹶﺪِﻳﻦ ﻋﻠﻴﻪ ﺣﻴﺚ ﱂ ﻳﺮﻦ ﻋﻠﻴﻪ) .ﲨﻞ(
0
0
ﻗﻮﻟﻪ] :ﺩﻳﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺃﻣﺎﻧﺘﻪ ﺩﻳﻨﻪ ﻭﲰﻲ ﺃﻣﺎﻧﺘﻪ ﻷﻧﻪ ﺻﺎﺭ ﻻ ﻳﻌﻠﻢ ﺇﻻ ﻣﻨﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺧﺺ ﺑﺎﻟﺬﻛﺮ[ ﺃﻱ ﻣﻊ ﺃﻥ ﺍﻹﰒ ﻳﻘﻮﻡ ﺑﺎﻟﺸﺨﺺ ﻛﻠﻪ ﻭﻗﻮﻟﻪ ½ﻷﻧﻪ ﳏﻞ ﺍﻟﺸﻬﺎﺩﺓ¼ ﳏﻞ ﻛِﺘﻤﺎﺎ) .ﲨﻞ( )(٤
ﻗﻮﻟﻪ] :ﻓﻴﻌﺎﻗﹶﺐ[ ﺍﻟﻘﻠﺐ ﻣﻌﺎﻗﺒﺔ ﺍﻵﲦﲔ ﺃﻱ ﺇﲦﻪ ﻫﻮ ﺑﺈﻧﻜﺎﺭﻩ ﻭﺇﰒ ﻏﲑﻩ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﺗﺴﺒﺐ ﻓﻴﻪ) .ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﻨﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﰲ ﺍﳉﻤﻠﺔ ﺪﻳﺪ ﻟﻠﻜﺎﲤﲔ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺗﻈﻬﺮﻭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ½ﺍﻹﺑﺪﺍﺀ¼ ﲟﻌﲎ ﺍﻹﻇﻬﺎﺭ ﻻ ﻣﻦ ½ﺍﻟﺒِﺪﺍﻳﺔ¼ ﲟﻌﲎ ﺍﻟﺸﺮﻭﻉ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﳜﱪﻛﻢ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻭﻫﻮ ﺃﻧﻪ ﻛﻴﻒ ﻗﺎﻝ ﰲ ﺍﻹﺧﻔﺎﺀ ﴿ﳛﺎﺳﺒﻜﻢ ﺑﻪ ﺍﷲ﴾ ﻣﻊ ﺃﻥ ﺣﺪﻳﺚ ﺍﻟﻨﻔﺲ ﻻ ﺇﰒ ﻓﻴﻪ ﻣﺎ ﱂ )(٨
ﻳﻔﻌﻞ ،ﻟﻠﺤﺪﻳﺚ ﺍﳌﻬﺸﻮﺭ ﻓﻴﻪ ﻭﻷﻧﻪ ﻻ ﳝﻜﻦ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻨﻪ ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺑﺎﶈﺎﺳﺒﺔ ﳎﺮﺩ ﺍﻹﺧﺒﺎﺭ ﺑﻪ ﻻ ﺍﳌﹸﻌﺎﻗﺒﺔ ﻋﻠﻴﻪ ﻓﻬﻮ
ﺗﻌﺎﱃ ﻳﺨﱪ ﺍﻟﻌﺒﺎﺩ ﲟﺎ ﺃﹶﺧﻔﻮﺍ ﻭﺃﻇﻬﺮﻭﺍ ﻟﻴﻌﻠﹶﻤﻮﺍ ﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ ﰒ ﻳﻐﻔﺮ ﻭﻳﻌﺬﺏ ﻓﻀﻼ ﻭﻋﺪﻻ ،ﻭﻋﻠﻰ ﺍﳌﺆﺍﺧﺬﺓ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻨﺴﻮﺧﺎ
ﺑﻘﻮﻟﻪ ﴿ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ﴾ ﺃﻭ ﺍﳌﺮﺍﺩ ﲟﺎ ﺃﺧﻔﻮﻩ ﺍﻟﻌﺰﻡ ﺍﻟﻘﺎﻃﻊ ﻭﺍﻻﻋﺘﻘﺎﺩ ﺍﳉﺎﺯﻡ ﻻ ﳎﺮﺩ ﺣﺪﻳﺚ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻮﺳﻮﺳﺔ،
ﻭﺫﻛﺮ ﺍﳊﺴﺎﺏ ﺣﺠﺔ ﻋﻠﻰ ﻣﻨﻜﺮﻩ ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ ﻭﺍﻟﺮﻭﺍﻓﺾ ،ﻭﺣﺎﺻﻞ ﺻﻨﻴﻊ ﺍﳌﻔﺴﺮ ﺃﻧﻪ ﺃﺟﺎﺏ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﲜـﻮﺍﺑﲔ؛ ﺍﻷﻭﻝ ﻣـﺎ
ﺫﻛﺮﻩ ﻫﻨﺎ ﻭﻫﻮ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﶈﺎﺳﺒﺔ ﳎﺮﺩ ﺍﻹﺧﺒﺎﺭ ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﻣﺎ ﻫﻨﺎ ﻣﻨﺴﻮﺥ ﻛﻤﺎ ﺳﻴﺬﻛﺮﻩ) .ﲨﻞ ،ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺻﺪﻕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻹﳝﺎﻥ ﺍﻟﺘﺼﺪﻳﻖ ﻻ ﺍﻹﻗﺮﺍﺭ ﻷﻧﻪ ﻣﺸﺎﻫﺪ ﻟﻜﻞ ﺃﺣﺪ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺇﺛﺒﺎﺗﻪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﰲ ﻗﻮﻟﻪ ½ﺍﻟﺮﺳﻮﻝ¼ ﻟﻠﻌﻬﺪ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﻋﻄﻒ ﻋﻠﻴﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﻌﻒ ﻣﺎ ﻗﺎﻝ ﺍﻟﺒﻌﺾ ½ﺇﻧﻪ ﻣﺒﺘﺪﺃ¼ ،ﻭﻭﺟﻪ ﺍﻟﻀﻌﻒ ﺃﻥ ﺃﺻﻞ ﺍﻟﻮﺍﻭ ،ﺍﻟﻌﻄﻒ ﻻ ﺍﻻﺑﺘﺪﺍﺀ] .ﻋﻠﻤﻴﺔ[ )(١١
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?ﺃﻱ ﻛﻠﻬﻢ .١٢
ورﺳﻠ ِ ٖ ﴾ ﻳﻘﻮﻟﻮن ﴿ َﻻ ُ َ ُق َﺑ ْ َ وﻛ ُﺒ ِ ٖ ﴾ ﺑﺎﳉﻤﻊ واﻹﻓﺮاد ﴿ َ ُ ُوﻣﻠٓ ٰ ِ َﻜﺘ ِ ٖ َ ُ ﺗﻨﻮﻳﻨﻪ ﻋﻮض ﻋﻦ اﳌﻀﺎف إﻟﻴﻪ ﴿ َ َ
ﻣﻦ ِﺑﺎﷲِ َ َ
)(١
ﻧـــــــــــــــــ
ﺳﻤﻌﻨﺎ ﴾ أي ﻣﺎ أﻣﺮﻧﺎ ﺑﻪ ﲰﺎع ﻮل
ﻗﺒ رﺳﻠ ِ ٖ ﴾ ﻓﻨﺆﻣﻦ ﺑﺒﻌﺾ وﻧﻜﻔﺮ ﺑﺒﻌﺾ ﻛﻤﺎ ﻓﻌﻞ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى ﴿ َ َ ُ ْ
وﻗﺎﻟﻮا َ ِ ْ َ ﻣﻦ ُ
ﺣﺪ َْا َ ٍ
ﻧـــــــ ﻣﺎ ﺃﻣﺮﺗﻨﺎ
)(٢
اﻟﻤـ ِـﺼ ْ ُ ﴿ ﴾ ﴾۲۸۵اﳌﺮﺟـﻊ ﺑﺎﻟﺒﻌــﺚ وﳌــﺎ ﻧﺰﻟــﺖ اﻵﻳــﺔ) (٤اﻟــﱵ ﻗﺒﻠﻬــﺎ ﺷــﻜﺎ
رﺑﻨــﺎ َو ا َِْﻟﻴ ـ َ ْ َ ﴿ َو اَ َ ْ َ
ﻃﻌﻨــﺎ ﴾ ﻧــﺴﺄﻟﻚ ﴿ ﻏ ُ ْ َ اﻧ َـ َ َ َ
)(٣
اﷲ َﻔ ًْﺴﺎ ا ِﻻ ُ ْ َ
وﺳـﻌ َ ﺎ ﴾ أي ﻣـﺎ ﺗـﺴﻌﻪ) (٦ﻗـﺪرﺎ اﳌﺆﻣﻨﻮن ﻣﻦ اﻟﻮﺳﻮﺳﺔ) (٥وﺷﻖ ﻋﻠﻴﻬﻢ اﳌﺤﺎﺳﺒﺔ ﺑﻬﺎ ﻓـ ل َ ﴿ :ﻻ ﻳ ُ َ ُ
ﻠﻒ ُ
ﻛﺘﺴﺒﺖ ﴾ ﻣﻦ اﻟﺸﺮ أي وزره وﻻ ﻳﺆاﺧﺬ) (٨أﺣﺪ ﺑﺬﻧﺐ أﺣﺪ وﻻ ﲟﺎ وﻋﻠ َْﻴ َ ﺎ َﻣﺎ ْ َ َ َ ْ ﴿ َﻟ َ ﺎ َﻣﺎ َ َ َ ْ
ﻛﺴﺒﺖ ﴾ ﻣﻦ اﳋﲑ أي ﺛﻮاﺑﻪ ﴿ َ َ
)(٧
رﺑﻨﺎ َﻻ ُ َ ِ ْ َ ۤ
ﺗﺆاﺧﺬﻧﺎ ﴾ ﺑﺎﻟﻌﻘﺎب ..................................... ﻟﻢ ﻳﻜﺴﺒﻪ ﳑﺎ وﺳﻮﺳﺖ ﺑﻪ ﻧﻔﺴﻪ ،ﻗﻮﻟﻮا ﴿ َ َ
)(١٠ )(٩
ﻗﻮﻟﻪ] :ﺗﻨﻮﻳﻨﻪ ﻋِﻮﺽ ﻋﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ[ ﺃﻱ ﻓﻴﻜﻮﻥ ﺍﻟﻀﻤﲑ ﺍﻟﺬﻱ ﻧﺎﺏ ﻋﻨﻪ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ½ﻛـﻞ¼ ﺭﺍﺟﻌـﺎ ﺇﱃ ﺍﻟﺮﺳـﻮﻝ ﻭﺍﳌـﺆﻣﻨﲔ )(١
ﺃﻱ :ﻛﻠﻬﻢ ﺁﻣﻦ ﻭﺗﻮﺣﻴﺪ ﺍﻟﻀﻤﲑ ﰲ ½ﺁﻣﻦ ¼ﻣﻊ ﺭﺟﻮﻋﻪ ﺇﱃ ﻛﻞ ﺍﳌﺆﻣﻨﲔ ﻟِﻤﺎ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﻴﺎﻥ ﺇﳝﺎﻥ ﻛﻞ ﻓﺮﺩٍ ﻓﺮﺩٍ ﻣﻨـﻬﻢ ﻣـﻦ ﻏـﲑ
ﺍﻋﺘﺒﺎﺭ ﺍﻻﺟﺘﻤﺎﻉ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﻨﺆﻣﻦ ﺑﺒﻌﺾ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺗﺼﻮﻳﺮ ﺍﳌﻨﻔﻲ ﺇﳝﺎ ًﺀ ﺇﱃ ﺃﻥ ﺍﳌـﺮﺍﺩ ﻧﻔـﻲ ﺍﻟﻔـﺮﻕ ﰲ ﺍﻟﺘـﺼﺪﻳﻖ ﻭﺍﻟﺘﻜـﺬﻳﺐ ﻻ ﰲ )(٢
ﺍﻟﻔﻀﻞ ﻭﺍﻟﺪﺭﺟﺎﺕ] .ﻋﻠﻤﻴﺔ[
0
0
ﻗﻮﻟﻪ] :ﻧﺴﺄﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻏﻔﺮﺍﻥ¼ ﻣﻨﺼﻮﺏ ﺑﻔﻌﻞ ﳏﺬﻭﻑ ﻻ ﺑﺎﳌﺬﻛﻮﺭ ﻭﻫﻮ ½ﺃﻃﻌﻨﺎ¼ ﻟﻌﺪﻡ ﺻـﺤﺔ ﺍﳌﻌـﲎ ﺑـﻞ ﻣﻔﻌـﻮﻝ )(٣
½ﺃﻃﻌﻨﺎ¼ ﳏﺬﻭﻑ ﻭﻫﻮ ½ﺃﻣﺮﻙ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﳌﺎ ﻧﺰﻟﺖ ﺍﻵﻳﺔ[ ﻭﻫﻲ ﻗﻮﻟﻪ ﴿ﻭﺇﻥ ﺗﺒﺪﻭﺍ ﻣﺎ ﰲ ﺃﻧﻔﺴﻜﻢ ...ﺇﱁ﴾ ﻗﺒﻠﻬﺎ ﺃﻱ ﻗﺒﻞ ﺁﻳـﺔ ﴿ﺁﻣـﻦ ﺍﻟﺮﺳـﻮﻝ ...ﺇﱁ﴾ ﻭﻗﻮﻟـﻪ )(٤
ﻓﱰﻝ ﴿ﻻ ﻳﻜﻠﻒ ﺍﷲ﴾ ﺃﻱ ﻧﺰﻝ ﻣﺒﻴﻨﺎ ﻟِﻤﺎ ﰲ ﺃﻧﻔﺴﻬﻢ ﻭﻗﺎﺻﺮﺍ ﻟﻪ ﻋﻠﻰ ﻣﺎ ﰲ ﺍﻟﻮﺳﻊ ﻭﻫﻮ ﺍﻟﻌﺰﻡ ﻓﻘﻂ ﻓﻤـﺎ ﻋـﺪﺍﻩ ﻣـﻦ ﺍﳋﹶـﻮﺍﻃﺮ ﻻ
ﻣﺤﺎﺳﺒﺔ ﺑﻪ ﻭﻫﺬﺍ ﺃﺣﺴﻦ ﻣﻦ ﻗﻮﻝ ﻏﲑﻩ ﻓﱰﻝ ﴿ﺁﻣﻦ ﺍﻟﺮﺳـﻮﻝ ...ﺇﱁ﴾ ﻭﺫﻟـﻚ ﻷﻥ ﺍﻟﺮﺍﻓـﻊ ﻟﻠﺤـﺮﺝ ﰲ ﺍﻵﻳـﺔ ﺍﻟـﺴﺎﺑﻘﺔ ﻫـﻮ ﻗﻮﻟـﻪ
﴿ﻻﻳﻜﻠﻒ ﺍﷲ ...ﺇﱁ﴾ ﻭﻟﻴﺲ ﻵﻳﺔ ﴿ﺁﻣﻦ ﺍﻟﺮﺳﻮﻝ﴾ ﺩﺧﻞ ﰲ ﺫﻟﻚ ﻭﻫﺬﺍ ﻻ ﻳﻨﺎﰲ ﺃﻥ ﴿ﺁﻣﻦ ﺍﻟﺮﺳﻮﻝ﴾ ﺇﱃ ﺁﺧﺮﻫﺎ ﻧﺰﻟـﺖ ﻗﺒـﻞ
ﻗﻮﻟﻪ ﴿ﻻ ﻳﻜﻠﻒ ﺍﷲ ...ﺇﱁ﴾) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻮﺳﻮﺳﺔ[ ﺃﻱ ﻣﻦ ﺍﳌﺆﺍﺧﺬﺓ ﺎ ﻛﻤﺎ ﻳﻘﺘﻀﻴﻪ ﻗﻮﻟﻪ ﴿ﳛﺎﺳﺒﻜﻢ ﺑﻪ ﺍﷲ﴾ ﻭﻗﺪ ﻋﺮﻓﺖ ﺃﻥ ﻫﺬﺍ ﻻ ﻳﺘﻮﺟﻪ ﻋﻠـﻰ ﺻـﻨﻴﻌﻪ )(٥
ﺣﻴﺚ ﲪﻞ ﻣﺎ ﰲ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺧﺼﻮﺹ ﺍﻟﻌﺰﻡ ﻭﺇﳕﺎ ﻳﺘﻢ ﻟﻮ ﺃﺑﻘﺎﻩ ﻋﻠﻰ ﺇﻃﻼﻗﻪ ﻛﻤﺎ ﻋﺮﻓﺘﻪ ﺳﺎﺑﻘﺎ ﻓﻠﻴﺘﺄﻣﻞ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﺎ ﺗﺴﻌﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ½ﻭﺳﻌﻬﺎ¼ ﻣﻦ ﺍﻟﻮﺳﻊ ﲟﻌﲎ ﺍﻟﻄﺎﻗﺔ ﻻ ﻣﻦ ﺍﻟﺴﻌﺔ ﻷﻥ ﺍﻟﺴﻌﺔ ﻏﲑ ﻭﺍﺟﺒﺔ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﳋﲑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﻣﺪﻟﻮﻝ ﺍﻟﻼﻡ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺍﻟﻨﻔﻊ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻻ ﻳﺆﺍﺧﺬ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺗﻘﺪﱘ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻻ ﲟﺎﱂ ﻳﻜﺴِﺒﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﻟﻔﻆ ﺍﻻﻛﺘﺴﺎﺏ] .ﻋﻠﻤﻴﺔ[ )(٩
ﺴﻪ[ ﺍﳌﺮﺍﺩ ﲟﺎ ﻭﺳﻮﺳﺖ ﺑﻪ ﻧﻔﺴﻪ ﻫﻨﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻘﺼﺪ ﺍﻷﺭﺑﻌﺔ ﻣﺎ ﻋﺪﺍ ﺍﻟﻌﺰﻡ ﻭﻫﻲ ﺍﳍﺎﺟﺲ ﻭﺍﳋـﺎﻃﺮ
ﻗﻮﻟﻪ] :ﳑﺎ ﻭﺳ ﻮﺳﺖ ﺑﻪ ﻧﻔ )(١٠
Å
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ﺧﻄﺎَﻧﺎ ﴾) (١ﺗﺮﻛﻨﺎ اﻟﺼﻮاب ﻻ ﻋﻦ ﻋﻤﺪ ﻛﻤﺎ آﺧﺬت ﺑﻪ ﻣﻦ ﻗﺒﻠﻨﺎ وﻗﺪ رﻓـﻊ اﷲ ذﻟـﻚ) (٢ﻋـﻦ ﻫـﺬه اﻷﻣـﺔ ﻛﻤـﺎ ﴿ ا ِْن ِﺴ َْۤﻨﺎ َا ْو اَ ْ َ ْ
?ﺑﻌﺪ ﺍﻟﺮﻓﻊ١٢ .ﻙ
اﻟﺬﻳ ْ َﻦ ِ ْ
ﻣﻦ ﺗﺤﻤﻞ َﻋ َﻠ َْۤﻨﺎ ا ِ ْ ً ا ﴾ أﻣﺮا ﻳﺜﻘﻞ ﻋﻠﻴﻨﺎ ﲪﻠﻪ ﴿ َ َ
ﻛﻤﺎ َ َ ْ َ
ﺣﻤﻠﺘ ٗ َﻋ َ ِ وﻻ َ ْ ِ ْ ورد ﰲ اﳊﺪﻳﺚ ﻓﺴﺆاﻟﻪ اﻋﺘـﺮاف ﺑﻨﻌﻤﺔ اﷲ ﴿ َ َ
رﺑﻨﺎ َ َ
?ﻭﲬﺴﲔ ﺻﻠﻮﺓ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻠﻴﻠﺔ١٢ .ﺏ ?ﺃﻭ ﻣﺎ ﺃﺻﺎﻢ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﶈﻦ١٢ .ﻙ
وﻻ ُ َ ْ َ
ﺗﺤﻤﻠﻨﺎ ﻗﺒﻠﻨﺎ ﴾ أي ﺑﲏ إﺳﺮاﺋﻴﻞ ﻣﻦ ﻗﺘﻞ اﻟﻨﻔﺲ ﰲ اﻟﺘﻮﺑﺔ وإﺧﺮاج رﺑﻊ اﳌﺎل ﰲ اﻟﺰﻛﺎة وﻗﺮض ﻣﻮﺿﻊ اﻟﻨﺠﺎﺳﺔَ َ ﴿ .
رﺑﻨﺎ َ َ َ ْ َِ
وارﺣﻤﻨﺎ ﴾ ٝﰲ اﻟﺮﲪﺔ زﻳﺎدة
واﻋﻒ َﻋﻨﺎ ﴾ٝاﻣﺢ ذﻧﻮﺑﻨﺎ ﴿ َواﻏ ْ ِ ْ َ َﻟﻨﺎَ ْ َ ْ َ ٝ
)(٣
ﻃﺎﻗﺔ ﴾ ﻗﻮة ﴿ َ َﻟﻨﺎ ﺑ ِ ٖ ﴾ ﻣﻦ اﻟﺘﻜﺎﻟﻴﻒ واﻟﺒﻼء ﴿ َ ْ ُ
َﻣﺎ َﻻ َ َ َ
اﻟﻘﻮم ِ ا ْ ﻜ ٰ ِ ِ ﻳْ َﻦ ﴿٪
﴾ ﴾۲۸۶ﺑﺈﻗﺎﻣﺔ اﳊﺠﺔ واﻟﻐﻠﺒـﺔ ﰲ ﻣﻮﻟ ٰ َﻨﺎ ﴾ ﺳﻴﺪﻧﺎ وﻣﺘﻮﱄ أﻣﻮرﻧﺎ ﴿ َﻓﺎ ْ ُ ْ َﻧﺎ َﻋ َ ْ َ ْ
ﻋ اﳌﻐﻔﺮة ﴿ اَﻧ ْ َﺖ َ ْ
)(٤
ﻉ
ﻗﺘﺎﳍﻢ ﻓﺈن ﻣﻦ ﺷﺄن اﳌﻮﱃ) (٥أن ﻳﻨﺼﺮ ﻣﻮاﻟﻴﻪ ﻋ اﻷﻋﺪاء ،وﰲ اﳊﺪﻳﺚ ½ﳌﺎ ﻧﺰﻟﺖ ﻫﺬه اﻵﻳﺔ) (٦ﻓﻘﺮأﻫﺎ ﺻ اﷲ
ﻋﻠﻴﻪ و ﺳﻠﻢ ﻗﻴﻞ ﻟﻪ ﻋﻘﺐ ﻛﻞ ﻛﻠﻤﺔ ﻗﺪ ﻓﻌﻠﺖ¼.
0
ﺟﻮﺍﺯ ﺍﳌﺆﺍﺧﺬﺓ ﻤﺎ ﱂ ﻳﻜﻦ ﻟﻠﺴﺆﺍﻝ ﻣﻌﲎ) .ﻣﺪﺍﺭﻙ(.
ﻗﻮﻟﻪ] :ﻭﻗﺪ ﺭﻓﻊ ﺍﷲ ﺫﻟﻚ ...ﺇﱁ[ ﺃﻱ ﺍﳌﺆﺍﺧﺬﺓ ﺑﺎﳋﹶﻄﹶﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻭﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺇﻳـﺮﺍﺩ؛ ﺣﺎﺻـﻠﻪ ﺃﻧـﻪ ﺇﺫﺍ ﻛـﺎﻥ ﻣﺮﻓﻮﻋـﺎ ﻋﻨـﺎ )(٢
ﲟﻘﺘﻀﻰ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻓﻴﻜﻮﻥ ﻃﻠﺐ ﺭﻓﻌﻪ ﻃﻠﺒﺎ ﻟﺘﺤﺼﻴﻞ ﺍﳊﺎﺻﻞ ﻭﻗﺪ ﺃﺟﺎﺏ ﻋﻨﻪ ﺑﻘﻮﻟﻪ ½ﻓـﺴﺆﺍﻟﻪ ﺍﻋﺘـﺮﺍﻑ ﺑﻨﻌﻤـﺔ ﺍﷲ¼ ﺃﻱ
ﻓﺎﻟﻘﺼﺪ ﻣﻦ ﺳﺆﺍﻝ ﻫﺬﺍ ﺍﻟﺮﻓﻊ ﻭﻃﻠﺒِﻪ ﺍﻹﻗﺮﺍﺭ ﻭﺍﻻﻋﺘﺮﺍﻑ ﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺃﻱ ﺇﻇﻬﺎﺭﻫﺎ ﻭﺍﻟﺘﺤﺪﺙ ﺎ ﻋﻠـﻰ ﺣـﺪ﴿ ﻭﺃﻣـﺎ ﺑﻨﻌﻤـﺔ ﺭﺑـﻚ
ﻓﺤﺪﺙ﴾]ﺍﻟﻀﺤﻰ[) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﹸﻣﺢ ﺫﻧﻮﺑﻨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻌﻔﻮ ﻫﺎﻫﻨﺎ ﻣﻦ ½ﻋﻔﺖِ ﺍﻟﺮﻳﺢ ﺍﻷَﺛﹶﺮ ¼ﺇﺫﺍ ﻣﺤﺘﻪ ،ﻭﳏﻮ ﺍﻟـﺬﻧﻮﺏ ﻛﻨﺎﻳـﺔ ﻋـﻦ ﺍﻟﺘﺠـﺎﻭﺯ ﻭﺗـﺮﻙ )(٣
ﻣﻮﺍﺧﺬﺓ ﺍﳌﺬﻧِﺐ ﺑﺴﺒﺒﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﳌﻐﻔﺮﺓ[ ﺃﻱ ﻷﻥ ﺍﻟﺮﲪﺔ ﺍﻹﺣﺴﺎﻥ ﻭﻫﻲ ﺗﺸﻤﻞ ﺍﳌﻐﻔﺮﺓ ﺍﻟـﱵ ﻫـﻲ ﻏﹶﻔﹾـﺮ ﺍﻟـﺬﻧﻮﺏ ﻭﺇﻳـﺼﺎﻝ ﺍﻟـﻨِﻌﻢ ﰲ ﺍﻟـﺪﻧﻴﺎ )(٤
ﻭﺍﻵﺧِﺮﺓ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻓﺈ ﹼﻥ ﻣﻦ ﺷﺄﻥ ﺍﳌﻮﱃ[ ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﻟﺴﺒﺒﻴﺔ ﺍﳌﺴﺘﻔﺎﺩﺓ ﻣﻦ ﺍﻟﻔﺎﺀ ﺃﻱ ﺃﻥ ﻃﻠﺐ ﺍﻟﻨﺼﺮﺓ ﻳﺘﺴﺒﺐ ﻣﻦ ﺍﺗـﺼﺎﻓﻪ ﺑﻜﻮﻧـﻪ )(٥
ﻣﻮﻻﻧﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻫﺬﻩ ﺍﻵﻳﺔ[ ﺃﻭﳍﺎ ﴿ﻻ ﻳﻜﻠﻒ ﺍﷲ ﻧﻔﺴﺎ ﺇﻻ ﻭﺳﻌﻬﺎ﴾ ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ ،ﻭﻗﻮﻟﻪ ½ﻗﻴﻞ ﻟﻪ¼ ﺃﻱ ﻣِﻦ ﻗِﺒﻞ ﺍﷲ ﺃﻱ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ )(٦
ﻟﻪ ﻋﻘِﺐ ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟ ﺪﻋﻮﺍﺕ ﻭﻫﻲ ﺳﺒﻊ ،ﺃﻭﳍﺎ ﴿ﻻ ﺗﺆﺍﺧﺬﻧﺎ﴾ ﻭﺁﺧﺮﻫﺎ ﴿ﻓﺎﻧﺼﺮﻧﺎ ﻋﻠﻰ ﺍﻟﻘﻮﻡ ﺍﻟﻜـﺎﻓﺮﻳﻦ﴾ ﻓﻴﻜـﻮﻥ
ﻗﻮﻟﻪ ½ﻗﺪ ﻓﻌﻠﺖ ¼ﻭﻗﻊ ﺳﺒﻊ ﻣﺮﺍﺕ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﻗﺪ ﺃﹶﺟﺒﺖ ﺩﻋﺎﺀَﻙ ﻭﻣﻄﻠﻮﺑﻚ) .ﲨﻞ(
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ﻗﻮﻟﻪٓ ٓ ] :
ﺃﱂ ...ﺇﱁ[ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﰲ ﻭﻓﹾﺪِ ﻧﺠـﺮﺍﻥﹶ ﻭﻛـﺎﻧﻮﺍ ﺳـﺘﲔ ﺭﺍﻛﺒـﺎ ،ﻓـﻴﻬﻢ ﺃﺭﺑﻌـﺔ ﻋـﺸﺮ ﻣـﻦ ﺃﺷـﺮﺍﻓﻬﻢ ،ﺛﻼﺛـﺔ ﻣﻨـﻬﻢ )(١
ﺃﻛﺎﺑﺮﻫﻢ ،ﺃﺣﺪﻫﻢ ﺃﻣﲑﻫﻢ ﻭﺛﺎﻧﻴﻬﻢ ﻭﺯﻳﺮﻫﻢ ﻭﺛﺎﻟﺜﻬﻢ ﺣِﱪﻫﻢ ،ﻓﻘﺪِﻣﻮﺍ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺘﻜﻠﹼﻢ ﻣﻨﻬﻢ ﺃﻭﻟﺌـﻚ ﺍﻟﺜﻼﺛـﺔﹸ
ﻣﻌﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻘﺎﻟﻮﺍ ﺗﺎﺭﺓ ½ﻋﻴﺴﻰ ﻫﻮ ﺍﷲ ﻷﻧﻪ ﻛﺎﻥ ﳛﻴﻲ ﺍﳌﻮﺗﻰ¼ ﻭﺗﺎﺭﺓ ½ﻫﻮ ﺍﺑـﻦ ﺍﷲ ﺇﺫ ﱂ ﻳﻜـﻦ ﻟـﻪ ﺃﺏ¼ ﻭﺗـﺎﺭﺓ
ﺛﺎﻟﺚ ﺛﻼﺛﺔ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﻌﻠﻨﺎ ﻭﻗﻠﻨﺎ﴾ ﻭﻟﻮ ﻛﺎﻥ ﻭﺍﺣﺪﺍ ﻟﻘﺎﻝ ﻓﻌﻠﺖ ﻭﻗﻠﺖ ،¼ﻓﻘﺎﻝ ﳍﻢ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ½ﺃﻟـﺴﺘﻢ ½ﺇﻧﻪ ﹸ
ﺗﻌﻠﻤﻮﻥ ﺃﻥ ﺭﺑﻨﺎ ﺣﻲ ﻻ ﳝﻮﺕ ﻭﺃﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳝﻮﺕ¼ ،ﻗﺎﻟﻮﺍ ﺑﻠﻰ ﻭﻛﺮﺭ ﻋﻠﻴﻬﻢ ﺃﺩﻟﺔ ﻛﺜﲑﺓ ﻭﻫﻢ ﻳﻘﻮﻟـﻮﻥ ﺑﻠـﻰ
0
0
ﰒ ﻗﺎﻝ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﻤﺎ ﺯﻋﻤﺘﻢ ﻓﺴﻜﺘﻮﺍ ﻭﺃﺑﻮﺍ ﺇﻻ ﺍﳉﹸﺤﻮﺩ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺃﻭﻝ ﺍﻟـﺴﻮﺭﺓ ﺇﱃ
ﻧﻴﻒٍ ﻭﲦﺎﻧﲔ ﺁﻳﺔ ﺗﻘﺮﻳﺮﺍ ﳌﺎ ﺍﺣﺘﺞ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﻬﻢ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺍﷲ ﺃﻋﻠﻢ ﲟﺮﺍﺩﻩ ﺑﺬﻟﻚ[ ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺃﺭﺟﺢ ﺍﻷﻗـﻮﺍﻝ ﰲ ﻫـﺬﻩ ﺍﻷﺣـﺮﻑ ﺍﻟـﱵ ﺍﺑﺘـﺪﺃ ـﺎ ﺗﻠـﻚ ﺍﻟـﺴﻮﺭ ﻭﻫـﻮ ﺃـﺎ ﻣـﻦ )(٢
ﺍﳌﺘﺸﺎﺑِﻪ ﺟﺮﻳﺎﹰ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍﻟﺴﻠﹶﻒ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﺧﺘﺼﺎﺹ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﻠﻢ ﺍﳌﺮﺍﺩ ﻣﻨﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺎ ﳏﻤﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺨﺎﻃﹶﺐ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺍﻟﻘﺮﺁﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻜﺘﺐ ﻫﺎﻫﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﺘﻠﺒﺴﺎ ﺑﺎﳊﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﺑﺎﳊﻖ﴾ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﻓﻴﻜﻮﻥ ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﴿ﺍﻟﻜﺘﺎﺏ﴾) .ﻛﺮﺧﻲ( )(٥
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻜﺘﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻮﺻﻮﻝ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻗﺒﻞ ﺗﱰﻳﻠﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻗﺒﻞ¼ ﻣﺒﲏ ﻟﻘﻄﻌﻪ ﻋﻦ ﺍﻹﺿﺎﻓﺔ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺣﺮﻑ ﺍﳉﺮ ﻳﻘﺘﻀﻲ ﺟﺮ½ ﻗﺒﻞ¼ ﻻ ﺭﻓﻌﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺣﺎﻝ[ ﺃﻱ ﻣﻦ ﴿ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ﴾ ﻭﱂ ﻳـﺜﻦ ﻷﻧـﻪ ﻣـﺼﺪﺭ ﻛﻤـﺎ ﺃﺷـﺎﺭ ﺇﱃ ﺫﻟـﻚ ﰲ ﺍﻟﺘﻘﺮﻳـﺮ ﻭﻳـﺼﺢ ﻛﻮﻧـﻪ ﻣﻔﻌـﻮﻻ ﻟـﻪ )(٨
ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ﴿ﺃﻧﺰﻝ﴾ ﺃﻱ ﺃﻧﺰﻝ ﻫﺬﻳﻦ ﺍﻟﻜﺘﺎﺑﲔ ﻷﺟﻞ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﻤﺎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﳑﻦ ﺗﺒﻌﻬﻤﺎ[ ﺑﻴﺎﻥ ﻟﻠﻨﺎﺱ ﺃﻱ ﻛﻠﻒ ﻭﻋﻤﻞ ﻤﺎ ﻓﻬﺬﺍ ﲣﺼﻴﺺ ﻟﻠﻨﺎﺱ ﻓﺎﳌﺮﺍﺩ ﻢ ﻣﻦ ﻋﻤﻞ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﻫﻢ ﺑﻨﻮ )(٩
ﺇﺳﺮﺍﺋﻴﻞ ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻋﺎﻡ ﲝﻴﺚ ﻳﺸﺘﻤﻞ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺇﻥ ﱂ ﻧﻜﻦ ﻣﺘﻌﺒﺪﻳﻦ ﺃﻱ ﻣﻜﻠﻔﲔ ﻭﻣﺄﻣﻮﺭﻳﻦ ﺑﺸﺮﻉ ﻣﻦ ﻗﹶﺒﻠﻨﺎ ﻷﻥ ﻓﻴﻬﻤﺎ ﻣـﺎ
ﻳﻔﻴﺪ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺻﻔﺎﺕ ﺍﻟﺒﺎﺭﻱ ﻭﺍﻟﺒﺸﺎﺭﺓ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) .ﻛﺮﺧﻲ(
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ِﻴﻢ ﴿ ﴾ ﴾۶ﰲ ﺻﻨﻌﻪ ﴿ ُ َﻮ ﺸﺎء﴾ ﻣﻦ ذﻛﻮرة وأﻧﻮﺛﺔ وﺑﻴﺎض وﺳﻮاد وﻏﲑ ذﻟﻚ ﴿ َ ۤﻻ ِاﻟ ٰ َ ِاﻻ ُ َﻮ ْ َ ِ ْ
اﻟﻌﺰﻳﺰ ُ ﴾ ﰲ ﻣﻠﻜﻪ ﴿ ْ َ
اﻟﺤﻜ ْ ُ ﻛﻴﻒ َ َ ٓ َُْ َ
ِﺘﺐ﴾ أﺻﻠﻪ) (١٠اﳌﻌﺘﻤﺪ ﻋﻠﻴﻪ ﰲ اﻷﺣﻜﺎم .. ﻣﺤﻜﻤﺖ﴾ واﺿﺤﺎت اﻟﺪﻻﻟﺔ ﴿ ُﻦ ا ُم ا ْﻜ ٰ ِ ﻳﺖ ْ َ ٰ ٌ
ِﺘﺐ ِﻣﻨْ ُ ٰ ٌ اﻟﺬياَﻧ ْ َ َ
ﺰل ﻋَﻠَﻴْ َ ا ْﻜ ٰ َ ِ
)(٩
ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺍﻟﻜﹸﺘﺐ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﻟﻔﺮﻗﺎﻥ ﺍﺳﻢ ﻟﻠﻘﺮﺁﻥ ﻓﻴﻠﺰﻡ ﺑﺬﻛﺮﻩ ﺍﻟﺘﻜﺮﺍﺭ ﻭﻭﺟـﻪ ﺍﻟـﺪﻓﻊ ﺃﻥ ﺍﳌـﺮﺍﺩ )(١
ﻱ ﻻ ﺍﺻﻄﻼﺣﻲ ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[ ﺑﺎﻟﻔﺮﻗﺎﻥ ﻣﻌﲎ ﻟﹸﻐﻮ
ﻗﻮﻟﻪ] :ﻟﻴﻌﻢ ﻣﺎ ﻋﺪﺍﻫﺎ[ ﺃﻱ ﻣﻦ ﺑﻘِﻴﺔ ﺍﻟﻜﺘﺐ ﺍﳌﱰﻟﺔ ﺃﻱ ﻓﻜﺄﻧﻪ ﻗﺎﻝ ½ﻭﺃﻧﺰﻝ ﺳـﺎﺋﺮ ﻣـﺎ ﻳﻔـﺮﻕ ﺑـﲔ ﺍﳊـﻖ ﻭﺍﻟﺒﺎﻃـﻞ¼ ﻓﻴﻜـﻮﻥ ﻣـﻦ )(٢
ﻋﻄﹾﻒ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﳋﺎﺹ ﺣﻴﺚ ﺫﻛﺮ ﺃﻭﻻ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻼﺛﺔ ﰒ ﻋﻢ ﺍﻟﻜﹸﺘﺐ ﻛﻠﻬﺎ ﻟﻴﺨﺘﺺ ﺍﳌﺬﻛﻮﺭ ﺃﻭﻻ ﲟﺰﻳﺪ ﺷﺮﻑ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻣﺮﻩ ...ﺇﱁ[ ﻓﺴﺮﻩ ﺑﻪ ﻷﻧﻪ ﻣﻦ ﺷﺄﻥ ﺍﻟﻌﺰﻳﺰ] .ﻋﻠﻤﻴﺔ[ )(٣
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ﻗﻮﻟﻪ] :ﻣﻦ ﺇﳒﺎﺯ ﻭﻋﺪﻩ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺭﺑﻄﻪ ﲟﺎ ﺳﺒﻖ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻛﺎﺋﻦ ﰲ ﺍﻷﺭﺽ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﳉﺎﺭ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﻋﻠﻰ ﺃﻧﻪ ﺻﻔﺔ ﻟﺸﻲﺀ ﻣﺆﻛﱢـﺪﺓ ﻟﻌﻤﻮﻣـﻪ ﺍﳌـﺴﺘﻔﺎﺩ ﻣـﻦ ﻭﻗﻮﻋـﻪ ﰲ )(٥
ﺳﻴﺎﻕ ﺍﻟﻨﻔﻲ ﺃﻱ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺷﻲﺀ ﻣﺎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﰲ ﺍﻟﻌﺎﻟﹶﻢ[ ﺗﻔﺴﲑ ﻟﻠﻤﺮﺍﺩ ﺑـ ½ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ¼ ﻭﺍﻋﺘﺬﺭ ﻋﻦ ﲣﺼﻴﺼﻬﻤﺎ ﺑﺎﻟﺬﻛﺮ ﺑﻘﻮﻟﻪ ½ﻷﻥ ﺍﳊِـ
ﺲ ...ﺇﱁ¼ ﺃﻱ ﻷﻤـﺎ )(٦
ﳏﺴﻮﺳﺎﻥ ﺩﻭﻥ ﻏﲑﳘﺎ ﻓﻼ ﻳﻨﺎﺳﺐ ﺍﻟﺘﺼﺮﻳﺢ ﺑﺬﻛﺮ ﻏﲑﳘﺎ ﰲ ﺍﻻﺳﺘﺪﻻﻝ ﻟﻌﺪﻡ ﺇﺣﺴﺎﺳﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﻦ ﻛﻠﻲ ﻭﺟﺰﺋﻲ[ ﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﺍﳊﻜﻤﺎﺀ ﰲ ﻗﻮﳍﻢ ½ﺇﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳﻌﻠﻢ ﺍﳉﺰﺋﻴﺎﺕ ﺇﻻ ﺑﻮﺟﻪ ﻛﻠﻲ¼ ﻷﻧـﻪ ﰲ ﺍﳊﻘﻴﻘـﺔ ﻧﻔـﻲ )(٧
ﻟﻠﻌﻠﻢ ﺑﺎﳉﺰﺋﻲ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﳏﻠﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺧﺼﻬﻤﺎ ﺑﺎﻟﺬﻛﺮ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﳜﺘﺺ ﻤﺎ ﻣﻊ ﺃﻧﻪ ﺗﻌـﺎﱃ ﻋـﺎﱂ ﺑﻜـﻞ )(٨
ﺷﻲﺀ ﺳﻮﺍﺀ ﻛﺎﻥ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﺃﻭ ﻻ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﻋﻠﻴﻚ ﺍﻟﻜﺘٰﺐ [ ﻗﻴﻞ ﺳﺒﺐ ﻧﺰﻭﳍﺎ ﺃﻥ ﻭﻓﺪ ﻧﺠﺮﺍﻥﹶ ﻗﺎﻟﻮﺍ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻟﺴﺖ ﺗﻘﻮﻝ ½ﺇﻥ ﻋﻴﺴﻰ )(٩
ﺭﻭﺡ ﺍﷲ ﻭﻛﻠﻤﺘﻪ¼ ﻓﻘﺎﻝ ½ﻧﻌﻢ¼ ﻓﻘﺎﻟﻮﺍ ½ﺣﺴﺒﻨﺎ ﺃﻱ ﻳﻜﻔﻴﻨﺎ ﺫﻟﻚ ﰲ ﻛﻮﻧﻪ ﺍﺑﻦ ﺍﷲ¼ ﻓﱰﻟﺖ ﺍﻵﻳﺔ ،ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ
ﻣﻨﻪ ﳏﻜﻢ ﻭﻣﻨﻪ ﻣﺘﺸﺎﺑﻪ ،ﻭﻗﻮﻟﻪ ½ﺭﻭﺡ ﺍﷲ ﻭﻛﻠﻤﺘﻪ¼ ﻣﻦ ﺍﳌﺘﺸﺎﺑﻪ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻮﻥ ﻣﻌﻨﺎﻩ ﻭﻻ ﻳﻔﻬﻤﻮﻥ ﺗﺄﻭﻳﻠﻪ ﺑﻞ ﻣﻌـﲎ ﺫﻟـﻚ ﺃﻧـﻪ
ﺭﻭﺡ ﺍﷲ ﺃﻱ ﻧﻮﺭﻩ ﻭﻛﻠﻤﺘﻪ ﲟﻌﲎ ﺃﻧﻪ ﻗﺎﻝ ﻟﻪ ½ﻛﻦ¼ ﻓﻜﺎﻥ ،ﻓﻬﻮ ﻋﺒﺪ ﻣﻦ ﲨﻠﺔ ﺍﻟﻌﺒﺎﺩ ﻣﻴﺰﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻨﺒﻮﺓ ﻭﺍﻟﺮﺳﺎﻟﺔ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺃﺻﻠﻪ[ ﺇﳕﺎ ﻓﺴﺮ ﺍﻷﻡ ﺑﺬﻟﻚ ﻟﺼﺤﺔ ﺍﻹﺧﺒﺎﺭ ﺑﺎﳌﻔﺮﺩ ﻋﻦ ﺍﳉﻤﻊ ﻷﻥ ﺍﻷﺻﻞ ﻳـﺼﺪﻕ ﺑﺎﳌﺘﻌـﺪﺩ ﻭﺃﺟﻴـﺐ ﺃﻳـﻀﺎ ﺑﺄﻧـﻪ ﻋـﱪ )(١٠
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ﻳﻦ ْ ُ ُ ْ
ﻗﻠﻮﺑ ِ ِ ْﻢ َ ْ ٌ
زﻳﻎ ﴾ ﻛﺘﺒﺎ ﻣﺘﺸﺎﺑﻬﺎ﴾ ﲟﻌﲎ أﻧﻪ ﻳﺸﺒﻪ ﺑﻌﻀﻪ ﺑﻌﻀﺎ ﰲ اﳊﺴﻦ واﻟﺼﺪق ﴿ َ َﻓﺎﻣﺎ ِ
اﻟﺬ ْ َ ﻓﻴﻪ ﻋﻴﺐ ،وﻣﺘﺸﺎﺑﻬﺎ ﰲ ﻗﻮﻟﻪ ﴿ ٰ
ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺍﳋﻠﻂ١٢.ﻙ ?ﻣﺘﻌﻠﻖ ﺑﺎﻻﺑﺘﻐﺎﺀ١٢.ﻙ
اﻟﻔ ْ َﻨﺔِ﴾ ﳉﻬﺎﳍﻢ ﺑﻮﻗﻮﻋﻬﻢ ﰲ اﻟﺸﺒﻬﺎت واﻟﻠﺒﺲ ﴿ َ ْ ِ َ ٓ َ
واﺑﺘﻐﺎء ﺸﺎﺑ َ ِﻣﻨْ ُ ْ ِ َ ٓ
اﺑﺘﻐﺎَء﴾ ﻃﻠﺐ)ِ ْ ﴿ (٥ ﺒﻌﻮن َﻣﺎ َ َ َ ﻣﻴﻞ ﻋﻦ اﳊﻖ ﴿ َﻓ َ ِ ُ ْ َ
? )(٤
)(٦
ﺑﺎﳌﻔﺮﺩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻤﻮﻉ ﲟﱰﻟﺔ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺣﺪ ﴿ﻭ ﺟﻌﻠﹾﻨﺎ ﺍﺑﻦ ﻣﺮﻳﻢ ﻭﺃﹸﻣﻪ ﺁﻳﺔﹰ﴾ ﻭﻣﺎ ﺳﻠﻜﻪ ﺍﳌﻔﺴﺮ ﺃﻇﻬﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ] :ﻣﺘﺸٰﺒِﻬٰﺖ [ ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻠﻔﻆ ﺇﻣﺎ ﺃﻥ ﻻ ﳛﺘﻤﻞ ﻏـﲑ ﻣﻌـﲎ ﻭﺍﺣـﺪ ﺃﻭ ﳛﺘﻤـﻞ ،ﻭﺍﻷﻭﻝ ﻫـﻮ اﻟـﻨﺺ ﻛﻘﻮﻟـﻪ ﴿ﻭﺇﳍﻜـﻢ ﺇﻟـﻪ )(١
اﳌﺠﻤـﻞ ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ
َ ﻭﺍﺣﺪ﴾]ﺍﻟﺒﻘﺮﺓ[ ﻭﺍﻟﺜﺎﱐ ﺇﻣﺎ ﺃﻥ ﺗﻜـﻮﻥ ﺩﻻﻟﺘـﻪ ﻋﻠـﻰ ﻣﺪﻟﻮﻟﹶﻴـﻪ ﺃﻭ ﻣﺪﻟﻮﻻﺗـﻪ ﻣﺘـﺴﺎﻭﻳﺔ ﺃﻭ ﻻ ،ﻭﺍﻷﻭﻝ ﻫـﻮ
﴿ﺛﻼﺛﺔ ﻗﺮﻭﺀ﴾]ﺍﻟﺒﻘﺮﺓ[ ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺮﺍﺟﺢ ﻇـﺎﻫﺮ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻭﻻ ﺗﻨﻜﺤﻮﺍ ﻣـﺎ ﻧﻜـﺢ ﺁﺑـﺎ ﺅﻛﻢ ﻣـﻦ ﺍﻟﻨـﺴﺎﺀ﴾
ﻣﺆول ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﻳـﺪ ﺍﷲ ﻓـﻮﻕ ﺃﻳـﺪﻳﻬﻢ﴾]ﺍﻟﻔـﺘﺢ[ .ﻭﺍﻟـﻨﺺ ﻭﺍﻟﻈـﺎﻫﺮ ﻛﻼﳘـﺎ ﳏﻜـﻢ ﻭﺍﻤـﻞ ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﺮﺟﻮﺡ ّ
ﻭﺍﳌﺆﻭﻝ ﻣﺘﺸﺎﺑﻪ ﻭﻫﻮ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﹶﺄﹶﻳﻨﻤﺎ ﺗﻮﻟﱡﻮﺍ ﻓﹶﺜﹶﻢ ﻭﺟﻪ ﺍﷲ﴾]ﺍﻟﺒﻘﺮﺓ[.ﻭﺣﻜﻤﺔ ﺍﻹﺗﻴـﺎﻥ ﺑﺎﳌﺘـﺸﺎﺑِﻪ ﺍﻟﺰﻳـﺎﺩﺓ ﰲ ﺍﻹﻋﺠـﺎﺯ ﻋـﻦ
ﺍﻹﺗﻴﺎﻥ ﲟﺜﻠﻪ ﻓﺈﻥ ﺍﶈﻜﻢ ﻭﺇﻥ ﻓﻬﻤﻮﺍ ﻣﻌﻨﺎﻩ ﺇﻻ ﺃﻢ ﻋﺠﺰﻭﺍ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﺑﻠﻔﻆ ﻣﺜﻞ ﺃﻟﻔﺎﻇﻪ ،ﻭﺍﳌﺘـﺸﺎﺑِﻪ ﻋﺠـﺰﻭﺍ ﻋـﻦ ﻓﻬـﻢ ﻣﻌﻨـﺎﻩ
0
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ﻛﻤﺎ ﻋﺠﺰﻭﺍ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻠﻪ ،ﻭﺃﻳﻀﺎ ﻓﺎﺋﺪﺓ ﺇﻧﺰﺍﻝ ﺍﳌﺘﺸﺎﺑِﻪ ﺍﻹﳝﺎﻥ ﺑﻪ ﻭﺍﻋﺘﻘﺎﺩ ﺣﻘﹼﻴﺔ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺑﻪ ﻭﻣﻌﺮﻓﺔ ﻗـﺼﻮﺭ ﺃﻓﻬـﺎﻡ ﺍﻟﺒـﺸﺮ
ﻋﻦ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﻣﺎ ﱂ ﳚﻌﻞ ﳍﻢ ﺇﻟﻴﻪ ﺳﺒﻴﻼ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ،ﻣﺪﺍﺭﻙ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻻ ﺗﻔﻬﻢ ﻣﻌﺎﻧﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﺘﺸﺎﺑﻪ ﻣﻦ ﺻﻔﺎﺕ ﺍﳌﻌﲎ ﻓﻮﺻﻒ ﺍﻟﻠﻔﻆ ﺑﻪ ﺗﺠﻮﺯ ﻭﺍﳌـﺮﺍﺩ ﺃـﺎ ﻻ ﺗﻔﻬـﻢ ﺑـﺴﻬﻮﻟﺔ )(٢
ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻔﻬﻢ ﲟﺰﻳﺪ ﺗﺄﻣﻞ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﳋﻠﻒ ﻓﺈﻢ ﻳﺆﻭﻟﻮﺎ ﺗﺄﻭﻳﻼ ﺻﺤﻴﺤﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﺟﻌﻠﻪ ﻛﻠﻪ ﳏﻜﻤﺎ[ ﺇﺷﺎﺭﺓ ﻟﺴﺆﺍﻝ ﻭﺟﻮﺍﺏ ،ﺻﻮﺭﺓ ﺍﻟﺴﺆﺍﻝ ﻗﺪ ﺟﻌﻞ ﻫﻨﺎ ﳏﻜﻤـﺎ ﻭﻣﺘـﺸﺎﺎ ﻭﺟﻌﻠـﻪ ﰲ ﻣﻮﺿـﻊ ﺁﺧـﺮ )(٣
ﻛﻠﻪ ﳏﻜﻤﺎ ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻛﻠﻪ ﻣﺘﺸﺎﺎ ﻓﻜﻴﻒ ﺍﳉﻤﻊ ﺑﲔ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ،ﻭﺍﳉﻮﺍﺏ ﻇﺎﻫﺮ ﻣﻦ ﻛﻼﻣﻪ) .ﲨﻞ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻣﻴﻞ ﻋﻦ ﺍﳊﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻃﻠﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺑﺘﻐﺎﺀ ﲟﻌﲎ ﺍﻟﻄﻠﺐ ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﻟﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺗﻔﺴﲑﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﺘﻔﺴﲑ ﲟﻌﲎ ﻭﺍﺣﺪ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ﻭﰲ ﺗﻌﻠﻴﻞ ﺍﻻﺗﺒﺎﻉ ﺑﺎﺑﺘﻐﺎﺀ ﺗﺄﻭﻳﻠـﻪ ﺩﻭﻥ ﻧﻔـﺲ )(٦
ﺗﺄﻭﻳﻠﻪ ﻭﲡﺮﻳﺪِ ﺍﻟﺘﺄﻭﻳﻞ ﻋﻦ ﺍﻟﻮﺻﻒ ﺑﺎﻟﺼﺤﺔ ﺃﻭ ﺍﳊﻘﻴﻘﺔ ﺇﻳﺬﺍﻥ ﺑﺄﻢ ﻟﻴـﺴﻮﺍ ﻣـﻦ ﺃﻫـﻞ ﺍﻟﺘﺄﻭﻳـﻞ ﰲ ﺷـﻲﺀ ﻭﺃﻥ ﻣـﺎ ﻳﺒﺘﻐﻮﻧـﻪ ﻟـﻴﺲ
ﺑﺘﺄﻭﻳﻞ ﺃﺻﻼ ﻷﻧﻪ ﺗﺄﻭﻳﻞ ﻏﲑ ﺻﺤﻴﺢ ﻓﻴﻌﺬﺭ ﺻﺎﺣﺒﻪ) .ﻛﺮﺧﻲ(
ﳋﻠﹶـﻒ ﻗﻮﻟﻪ] :ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ[ ﻫﺬﻩ ﻃﺮﻳﻘﺔ ﺍﻟ
ﺴﻠﹶﻒ ﻭﺍﺧﺘﺎﺭﻫﺎ ﺍﳌﻔﺴﺮ ﻟﻜﻮﺎ ﺃﺳﻠﻢ ﻓﺎﻟﻮﻗﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﺇﻻ ﺍﷲ﴾ ﻭﺃﻣـﺎ ﻃﺮﻳﻘـﺔ ﺍ ﹶ )(٧
ﻓﻬﻲ ﺃﺣﻜﻢ ﻓﺎﻟﻮﻗﻒ ﻋﻠﻰ ﴿ﺃﻭﱃ ﺍﻷﻟﺒﺎﺏ﴾ .ﻓـ ½ﺍﻟﺮﺍﺳﺨﻮﻥ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﻗـﺎﻝ ﺑﻌـﻀﻬﻢ ﻭﻳﺆﻳـﺪ ﻃﺮﻳﻘـﺔﹶ ﺍﳋﹶﻠﹶـﻒ
ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﺑﻌﺪ ﺫﻟﻚ ﴿ﻭﻣﺎ ﻳﺬﹼﻛﺮ ﺇﻻ ﺃﻭﻟﻮﺍ ﺍﻷﻟﺒﺎﺏ﴾) .ﺻﺎﻭﻱ ،ﻣﺪﺍﺭﻙ(
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ﻘﻮﻟﻮن َﻣﻨﺎ ﺑ ِ ٖ ﴾ أي ﺑﺎﳌﺘﺸﺎﺑﻪ أﻧﻪ ﻣﻦ ﻋﻨﺪ اﷲ وﻻ ﻧﻌﻠﻢ ﻣﻌﻨﺎه ﴿ ُﻞ ﴾ ﻣﻦ اﳌﺤﻜﻢ) (٢واﳌﺘﺸﺎﺑﻪ ِﻠﻢ﴾ ﻣﺒﺘﺪأ ﺧﱪه ﴿ َ ُ ْ ُ ْ َ
)(١
ْاﻟﻌ ْ ِ
)(٤
ﻻﻟﺒـﺎب ﴿ ﴾﴾۷أﺻـﺤﺎب اﻟﻌﻘـﻮل
اﻻ ا ُُوﻟـﻮا ا ْ َ ْ َ ِ وﻣﺎ َﻳـﺬ ُ ﴾ ﺑﺈدﻏـﺎم اﻟﺘـﺎء ﰲ اﻷﺻـﻞ ﰲ اﻟـﺬال) (٣أي ﻳ ّـﺘﻌﻆ ﴿ ِ ۤ ﴿ ْ
ﻣﻦ ﻋ ِْﻨﺪِ َرﺑ َﻨﺎ َ َ
ﻧـــــــــــــــــ
أزﻏﺖ
َ ﻗﻠﻮﺑﻨﺎ﴾ ﲤﻠﻬﺎ ﻋﻦ اﳊﻖ) (٦ﺑﺎﺑﺘﻐﺎء ﺗﺄوﻳﻠﻪ اﻟﺬي ﻻ ﻳﻠﻴﻖ ﺑﻨﺎ ﻛﻤﺎ وﻳﻘﻮﻟﻮن أﻳﻀﺎ إذا رأوا ﻣﻦ ﻳﺘﺒﻌﻪ َ َ ﴿ :
رﺑﻨﺎ َﻻ ُﺗﺰ ِغْ ُ ُ ْ َ َ
)(٥
ﻧـــــــ ﺑﺎﺗﺒﺎﻉ
ﺎب
اﻟﻮ ُ ﻟﺪﻧ ْ َ ﴾ ﻣﻦ ﻋﻨﺪك ﴿ َ ْ َ ً
رﺣﻤﺔ ﴾ ﺗﺜﺒﻴﺘﺎ ﴿ ِاﻧ َ َ ْ َ
اﻧﺖ ْ َ ﻌﺪ ا ِذْ َ َﺪﻳْ َ َﻨﺎ﴾ أرﺷﺪﺗﻨﺎ إﻟﻴﻪ ﴿ َو َ ْﺐ َ َﻟﻨﺎ ِ ْ
ﻣﻦ ُ ﻗﻠﻮب أوﻟﺌﻚ ﴿ َ ْ َ
)(٧
ﻗﻮﻟﻪ] :ﻣﺒﺘﺪﺃ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﺟﻌﻠﻪ ﻣﻌﻄﻮﻓﺎ ﻭﺟﻌﻞ ﻗﻮﻟﻪ½ :ﻳﻘﻮﻟﻮﻥ¼ ﺍﺳﺘﻴﻨﺎﻓﺎ ﻣﻮﺿﺤﺎ ﳊﺎﻝ ﺍﻟﺮﺍﺳﺨﲔ ﻭﻭﺟﻪ ﺍﻟﺮﺩ ﻇﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﶈﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺗﻨﻮﻳﻦ ½ﻛﻞ¼ ﻋِﻮﺽ ﻋﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺑﺈﺩﻏﺎﻡ ﺍﻟﺘﺎﺀ ﰲ ﺍﻷﺻﻞ ﰲ ﺍﻟﺬﺍﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺻﻠﻪ ½ﻳﺘﺬﻛﹼﺮ¼] .ﻋﻠﻤﻴﺔ[ )(٣
0
0
ﻗﻮﻟﻪ] :ﺃﺻﺤﺎﺏ ﺍﻟﻌﻘﻮﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻠﱡﺐ ﻫﺎﻫﻨﺎ ﺍﻟﻌﻘﻞ ﻷﻧﻪ ﺃﺷﺮﻑ ﻣﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﺑﻪ ﻳﺘﻤﻴﺰ ﻋﻦ ﺍﻟﺒﻬﺎﺋﻢ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻭﻳﻘﻮﻟﻮﻥ ﺃﻳﻀﺎ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﺭﺑﻨﺎ ﻟﹶﺎ ﺗﺰِﻍﹾ ....ﺍﻵﻳﺔ﴾ ﻣﻘـﻮﻝ ﻟﻘـﻮﳍﻢ ﺍﳌﻘـ ﺪﺭ ﻓـﻼ ﻳـﺮﺩ ﻋـﺪﻡ ﻣﻄﺎﺑﻘﺘـﻪ )(٥
ﻟﻘﻮﻟﻪ ﴿ﻭﻣﺎ ﻳﺬﱠﻛﱠﺮ ﺇِﻟﱠﺎ ﺃﹸﻭﻟﹸﻮﺍ ﺍﻟﹾﹶﺄﻟﹾﺒﺎﺏِ﴾ ﻓﺘﺎﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﻤِﻠﹾﻬﺎ ﻋﻦ ﺍﳊﻖ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻹﺯﺍﻏﺔ ﲟﻌﲎ ﺍﳌﹶﻴﻼﻥ ﻓﻔﻴﻪ ﺭﺩ ﻋﻠﻰ ﺍﳌﻌﺘﺰﻟﺔ ﻓﺈﻢ ﳚﻌﻠﻮﻥ ﲟﻌﲎ ﻻﺗﺒﺘﻠﻨﺎ ﺑﺒﻼﻳﺎ ﺗﺰﻳﻎ )(٦
ﻓﻴﻬﺎ ﻗﻠﻮﺑﻨﺎ ﻷﻥ ﺍﻹﺯﺍﻏﺔ ﻣﺤﺎﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﺪﻫﻢ ﻷﻧﻪ ﻗﺒﻴﺢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﺜﺒﻴﺘﺎ[ ﻓﺴﺮ ﺍﻟﺮﲪﺔ ﻫﻨﺎ ﺑﺬﻟﻚ ﻷﻧﻪ ﺍﳌﺮﺍﺩ ﻫﻨﺎ ،ﻭﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻘﺪ ﻓﺴﺮ ﺑﺎﳌﹶ ﹶﻄﺮ ﺃﻭ ﺍﻟﻐﻔﺮﺍﻥ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻳﺎ[ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺩﻋﺎﺀ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﰲ ﻳﻮﻡ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﲟﻌﲎ ½ﰲ¼ ﻷﻥ ﺍﳉﻤﻊ ﻟﻠﺠﺰﺍﺀ ﻻ ﻟﻠﻴﻮﻡ ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺿـﻌﻒ ﻣـﺎ ﻗﻴـﻞ ﺇﻥ ﺍﻟـﻼﻡ ﲟﻌﻨﺎﻫـﺎ )(٩
ﻧﻔﺴﻬﺎ ﻭﺍﳌﻀﺎﻑ ﳏﺬﻭﻑ ﺃﻱ ﳉﺰﺍﺀ ﺍﻟﻴﻮﻡ ﻷﻥ ﺍﳊﺬﻑ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺷﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﻟﺸﻚ ﻣﻦ ﺍﻟﺮﻳﺐ] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﻓﺘﺠﺎﺯﻳﻬﻢ ﺑﺄﻋﻤﺎﳍﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﳍﻢ ﺬﺍ ﺍﻟﻜﻼﻡ ﻓﻜﺄﻢ ﻗﺎﻟﻮﺍ ﻓﺠﺎﺯِﻧﺎ ﻓﻴﻪ ﺃﺣﺴﻦ ﺍﳉﺰﺍﺀ ﻭﻗﻮﻟﻪ ½ﻛﻤـﺎ ﻭﻋـﺪﺕ )(١١
ﺑﺬﻟﻚ¼ ﺃﻱ ﰲ ﺁﻳﺎﺕ ﺃﺧﺮ ﻭﻋﺒﺮ ﺑﻮﻋﺪ ﺍﻟﺬﻱ ﻫﻮ ﻟﻠﺨﲑ ﺇﺷﺎﺭﺓ ﺃﱃ ﺃﻥ ﻣﻄﻠﻮﻢ ﻃﻠﺐ ﺍﻟﺜﻮﺍﺏ ﻻ ﻣﻄﻠﻖ ﺍﳉﺰﺍﺀ ﺍﻟﺼﺎﺩﻕ ﺑﺎﻟﻌﻘﺎﺏ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﻮﻋﺪﻩ ﺑﺎﻟﺒﻌﺚ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـﻪ ﻧﻔـﻲ ﺍﳋـﻼﻑ ﰲ ﺍﳌﻮﻋـﺪ ﺑﺎﻟﺒﻌـﺚ ﻻ ﺍﳌﻮﻋـﺪ ﺑﻌـﺬﺍﺏ ﺍﻟﻌﺎﺻـﻲ ﻓﻔﻴـﻪ ﺭﺩ )(١٢
ﻻﺳﺘﺪﻻﻝ ﺍﻟﻮﻋﻴﺪﻳﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺎﻟﻘﻄﻊ ﺑﻮﻗﻮﻉ ﻭﻋﻴﺪ ﺍﻟﻔﺴﺎﻕ ﺬﻩ ﺍﻵﻳﺔ ،ﻓﺎﻓﻬﻢ] .ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﺃﻥ ﻳﻔﺘﺢ ﳍﻢ ﺍﻟﻜﺘﺎﺏ[ ﺃﻱ ﻳﻘـﺮﺃ ﻓﻴـﻪ ﻓﻴـﺴﻤﻌﻮﻩ ﻭﻫـﺬﻩ ﺍﳋﻠـﺔ ﺍﻟﺜﺎﻧﻴـﺔ ﰲ ﺍﳊـﺪﻳﺚ ﻭﺣـﺬﻑ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻟﺜـﺔ ﻣﻨـﻪ ﻭﻧـﺺ )(١
ﺍﳊﺪﻳﺚ ﺑﺘﻤﺎﻣﻪ ﻛﻤﺎ ﰲ "ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ" ﻟﻠﻤﺆﻟﻒ ﻭﺃﺧﺮﺝ ﺍﻟﻄﱪﺍﱐ ﻋﻦ ﺃﰊ ﻣﺎﻟﻚ ﺍﻷﺷﻌﺮﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧـﻪ ﲰـﻊ ﺭﺳـﻮﻝ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﻻ ﺃﺧﺎﻑ ﻋﻠﻰ ﺃﻣﱵ ﺇﻻ ﺛﻼﺙ ﺧﻼﻝ؛ ﺃﻥ ﻳﻜﺜﺮ ﳍﻢ ﺍﳌﺎﻝ ﻓﻴﺘﺤﺎﺳﺪﻭﺍ ﻓﻴﻘﺘﺘﻠﻮﺍ ﻭﺃﻥ ﻳﻔﺘﺢ ﳍﻢ ﺍﻟﻜﺘﺎﺏ
0
0
ﻓﻴﺄﺧﺬﻩ ﺍﳌﺆﻣﻦ ﻳﺒﺘﻐﻲ ﺗﺄﻭﻳﻠﻪ ﻭﻣﺎ ﻳﻌﻠﻢ ﺗﺄﻭﻳﻠﻪ ﺇﻻ ﺍﷲ ﻭﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﺍﻟﻌﻠﻢ ﻳﻘﻮﻟﻮﻥ ﺁﻣﻨﺎ ﺑﻪ ﻛﻞ ﻣﻦ ﻋﻨﺪ ﺭﺑﻨﺎ ﻭﻣﺎ ﻳﺬﻛﺮ ﺇﻻ ﺃﻭﻟـﻮﺍ
ﺍﻷﻟﺒﺎﺏ ،ﻭﺃﻥ ﻳﺰﺩﺍﺩ ﻋﻠﻤﻬﻢ ﻓﻴﻀﻴﻌﻮﻩ ﻭﻻ ﻳﺴﺄﻟﻮﻥ ﻋﻨﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻋﺬﺍﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻣﻦ ﺍﷲ﴾ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻭ﴿ﺷﻴﺌﺎ﴾ ﻋﻠﻰ ﻫﺬﺍ ﰲ ﻣﻮﺿﻊ ﺍﳌـﺼﺪﺭ ﺃﻭ ﻣﻔﻌـﻮﻝ ﻣﻄﻠـﻖ ﺃﻱ )(٢
ﺷﻴﺌﺎ ﻣﻦ ﺍﻹﻏﻨﺎﺀ ﻭ﴿ﻣﻦ﴾ ﻻﺑﺘﺪﺍﺀ ﺍﻟﻐﺎﻳﺔ ﳎﺎﺯﺍ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺩﺃﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺍﺳﺘﻴﻨﺎﻑ ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﻻ ﻳﺘﺼﻞ ﺑﻘﻮﻟﻪ﴿ :ﻟﹶﻦ ﺗﻐﻨِـﻲ ...ﺇﱁ﴾ ﻛﻤـﺎ ﻗﻴـﻞ ﻭﻻ ﺑﻘﻮﻟـﻪ﴿ :ﻫـﻢ )(٣
ﻭﻗﹸﻮﺩ ﺍﻟﻨﺎﺭِ﴾ ﻛﻤﺎ ﻗﻴﻞ ﺃﻳﻀﺎ ﻷﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺗﻜﻠﹼﻒ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ] :ﻛﺬﺑﻮﺍ ﺑﺎٰﻳٰﺘﻨﺎ [ ﻗﺎﻝ ﻫﻨﺎ ﻭﰲ ﻣﻮﺿﻊ ﻣﻦ ﺍﻷﻧﻔﺎﻝ ﴿ﻛﺬﺑﻮﺍ﴾ ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﴿ﻛﻔﺮﻭﺍ﴾ ﺗﻔﻨﻨﺎﹰ ﺟﺮﻳﺎ ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﻟﻌـﺮﺏ ﰲ )(٤
ﺗﻔﻨﻨﻬﻢ ﰲ ﺍﻟﻜﻼﻡ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺍﳉﻤﻠﺔ[ ﺃﻱ ﲨﻠﺔ ﴿ﻛﺬﺑﻮﺍ ﺑﺂﻳﺎﺗﻨﺎ﴾ ﻣﻔﺴﺮﺓ ﳌﺎ ﻗﺒﻠﻬﺎ ﺃﻱ ﻣﻦ ﻗﻮﻟﻪ ﴿ﻛﺪﺃﺏ ﺁﻝ ﻓﺮﻋﻮﻥ﴾ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺍﻟﺬﻱ ﻫﻮ )(٥
ﰲ ﳏﻞ ﺟﺮ ،ﻭﻛﺄﺎ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﻭﻫﻮ ﻟِﻢ ﻓﻌﻞ ﻢ ﺃﻱ ﺑﺂﻝ ﻓﺮﻋﻮﻥ ﻭﻣـﻦ ﻗﺒﻠـﻬﻢ ﺫﻟـﻚ ،ﻓﺄﺟﻴـﺐ ﺑـﺄﻢ ﻛـﺬﺑﻮﺍ ﺑﺂﻳﺎﺗﻨـﺎ
ﻓﺄﺧﺬﻫﻢ ﺍﷲ ﺑﺬﻧﻮﻢ .ﻓﺈﻥ ﺃﺭﻳﺪ ﺎ ﺗﻜﺬﻳﺒﻬﺎ ﺑﺎﻵﻳﺎﺕ ﻓﺎﻟﺒﺎﺀ ﻟﻠﺴﺒﺒﻴﺔ ﺟﻲﺀ ﺎ ﺗﺄﻛﻴﺪﺍ ﳌﺎ ﺗﻔﻴـﺪﻩ ﺍﻟﻔـﺎﺀ ﻣـﻦ ﺳـﺒﺒﻴﺔ ﻣـﺎ ﻗﺒﻠـﻬﺎ ﳌـﺎ
ﺑﻌﺪﻫﺎ ﻭﺇﻥ ﺃﺭﻳﺪ ﺎ ﺳﺎﺋﺮ ﺫﻧﻮﻢ ﻓﺎﻟﺒﺎﺀ ﻟﻠﻤﻼﺑﺴﺔ ﺟﻲﺀ ﺎ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﳍﻢ ﺫﻧﻮﺑﺎ ﺃﺧﺮﻯ ﺃﻱ ﻓﺄﺧﺬﻫﻢ ﻣﻠﺘﺒﺴﲔ ﺑﺬﻧﻮﻢ ﻏﲑ
ﺗﺎﺋﺒﲔ ﻋﻨﻬﺎ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻭﺗﺰﻫﻖ ﺃﻧﻔﺴﻬﻢ ﻭﻫﻢ ﻛﺎﻓﺮﻭﻥ﴾]ﺍﻟﺘﻮﺑﺔ[) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٦
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ﻨﻢ ﴾ ﻓﺘﺪﺧﻠﻮﺎ ﴿ َ ِ ْ َ
وﺑﺌﺲ ون ﴾ ﺑﺎﻟﻮﺟﻬﲔ ﰲ اﻵﺧﺮة ﴿ ا ِ ٰ َﺟ َ َ ﺑﺎﻟﻘﺘﻞ واﻷﺳﺮ وﺿﺮب اﳉﺰﻳﺔوﻗﺪ وﻗﻊ ذﻟﻚ ﴿ َ ُ ْ
وﺗﺤ َ ُ ْ َ
)(٢
ﻓﺌﺘ ْ ِ ﴾ ﻓﺮﻗﺘﲔ ﴿ ْ َ َ َ
اﻟﺘﻘﺘﺎ ﴾ ﻳﻮم ﺑﺪر ﺎن ُ ْ
َﻜﻢ َﻳ ٌﺔ ﴾ ﻋﱪة وذﻛﺮ اﻟﻔﻌﻞ ﻟﻠﻔﺼﻞ ﴿ ِ ْ ِ َ َ ﺎد ﴿ ﴾﴾۱۲اﻟﻔﺮاش ﻫﻲ ﴿ َ ْ
ﻗﺪ َ َ ْاﻟﻤِ َ ُ
)(٤ )(٣
ﻴﻞ اﷲِ ﴾ أي ﻃﺎﻋﺘـﻪ) ،(٥وﻫـﻢ اﻟﻨﺒـﻲ وأﺻـﺤﺎﺑﻪ وﻛـﺎﻧﻮا ﺛﻼﲦﺎﺋـﺔ وﺛﻼ ﺛـﺔﻋـﺸﺮ رﺟـﻼ ﻣﻌﻬـﻢ ﻓﺌ ٌﺔ ُ َ ِ ُ
ﻘﺎﺗﻞ ِﻓــْﻲ َﺳـ ِ ْ ِ ﻟﻠﻘﺘـﺎل ﴿ ِ َ
?ﲨﻊ ﺭﺍﺟﻞ١٢ .ﺹ
ﻓﺮﺳــﺎن وﺳــﺖ أدرع وﲦﺎﻧﻴــﺔ ﺳــﻴﻮف ،وأﻛﺜـﺮﻫﻢ رﺟﺎﻟــﺔ ﴿ َوا ُ ْ ٰ ي َــﺎ ِ َ ٌة ﻳـ َ ْ
ـﺮوﻧ َ ُ ْﻢ ﴾) (٧أي اﻟﻜﻔــﺎر ﴿ ْ )(٦
ﻣﺜ َﻠـ ْـﻴ ِ ْﻢ ﴾ أي
ﻗﻮﻟﻪ] :ﺃﻏﻤﺎﺭﺍ[ ﲨﻊ ½ﻏﻤﺮ¼ ﺑﻀﻢ ﺍﻟﻐﲔ ﻭﺳﻜﻮﻥ ﺍﳌﻴﻢ ﻭﻫﻮ ﻣﻦ ﺍﻟﺮﺟـﺎﻝ ﺍﻟﻐﺎﻓـﻞ ﺍﻟـﺬﻱ ﻻ ﻳـﺪﺭﻱ ﺍﻷﻣـﻮﺭ ﻓﻘﻮﻟـﻪ ½ﻻ ﻳﻌﺮﻓـﻮﻥ )(١
ﺍﻟﻘﺘﺎﻝ¼ ﺗﻔﺴﲑ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺑﺎﻟﻮﺟﻬﲔ[ ﺃﻱ ﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜِﺴﺎﺋﻲ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺮﲪﺔ ﺑﺎﻟ ﻐﻴﺒﺔ ﻓﻴﻬﻤﺎ ﺃﻱ :ﺑﻠﱢﻐﻬـﻢ ﺃـﻢ ½ﺳـﻴﻐﻠﺒﻮﻥ ﻭﳛـﺸﺮﻭﻥ¼ ،ﻭﺍﻟﺒـﺎﻗﻮﻥ )(٢
ﺑﺎﳋﻄﺎﺏ ﺃﻱ ﻗﻞ ﳍﻢ ﰲ ﺧﻄﺎﺑﻚ ﺇﻳﺎﻫﻢ ½ﺳﺘﻐﻠﺒﻮﻥ ﻭﲢﺸﺮﻭﻥ¼ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻧﻪ ﻋﻠﻰ ﺍﳋﻄﺎﺏ ﻳﻜﻮﻥ ﺍﻹﺧﺒﺎﺭ ﲟﻌـﲎ ﻛـﻼﻡ
ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻠﻰ ﺍﻟﻐﻴﺒﺔ ﻳﻜﻮﻥ ﺑﻠﻔﻈﻪ) .ﻛﺮﺧﻲ(
0
0
ﻗﻮﻟﻪ] :ﻭﺫﻛﹼﺮ ﺍﻟﻔﻌﻞ[ ﺃﻱ ﺣﻴﺚ ﱂ ﻳﻘﻞ ½ﻗﺪ ﻛﺎﻧﺖ¼ ﻭﻗﻮﻟﻪ ½ﻟﻠﻔﺼﻞ¼ ﺃﻱ ﺑﲔ ½ﻛﺎﻥ¼ ﻭﺍﲰﻬﺎ ﲞﱪﻫﺎ ﺃﻭ ﻷﻥ ﺍﻟﺘﺎﻧﻴـﺚ ﳎـﺎﺯﻱ )(٣
ﺃﻭ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻵﻳﺔ ﺑﺮﻫﺎﻥ ﻭﺩﻟﻴﻞ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻓﺮﻗﺘﲔ[ ﺇﳕﺎ ﲰﻴﺖ ﺍﻟﻔﺮﻗﺔ ﻓﺌﺔ ﻷﻧﻪ ﻳﻔﻲﺀ ﲟﻌﲎ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ ﰲ ﺍﻟﺸﺪﺍﺋﺪ) .ﺻﺎﻭﻱ( )(٤
ﻗﻮﻟﻪ] :ﺃﻱ ﻃﺎﻋﺘﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﳌﻌﲎ ﺍﺎﺯﻱ ﻻ ﺍﳊﻘﻴﻘﻲ ﻟﻠﺘﻌﺬﺭ ﻭﺍﳌﺸﺎﺔ ﻓﺎﻓﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻭﺃﺧﺮﻯ ﻛﺎﻓﺮﺓ[ ﰲ ﺍﻟﻜﻼﻡ ﺷﺒﻪ ﺍﺣﺘﺒﺎﻙ ﺗﻘﺪﻳﺮﻩ ½ﻓﺌﺔ ﻣﺆﻣﻨﺔ ﺗﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﺧﺮﻯ ﻛﺎﻓﺮﺓ ﺗﻘﺎﺗﻞ ﰲ ﺳﺒﻴﻞ ﺍﻟﻄﺎﻏﻮﺕ¼
ﻗﻮﻟﻪٰ ] : )(٦
ﻓﺤﺬﻑ ﻣﻦ ﺍﻷﻭﻝ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻟﺜﺎﱐ ﻭﻣﻦ ﺍﻟﺜﺎﱐ ﻣﺎ ﻳﻔﻬﻢ ﻣﻦ ﺍﻷﻭﻝ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻳﺮﻭﻢ[ ﺃﻱ ﺗﺮﻯ ﺍﻟﻔﺌﺔ ﺍﻷﺧﲑﺓ ﺍﻟﻜﺎﻓﺮﺓ ﺍﻟﻔﺌﺔ ﺍﻷﻭﱃ ،ﻭﺍﳉﻤﻠﺔ ﺻﻔﺔ ﻟﻠﻔﺌﺔ ﺍﻷﺧـﲑﺓ ،ﻭﻗﻮﻟـﻪ ﴿ﻣﺜﻠـﻴﻬﻢ﴾ ﺃﻱ ﻣﺜﻠـﻲ ﻋـﺪﺩ )(٧
ﺍﻟﺮﺍﺋِﲔ ﻗﺮﻳﺒﺎ ﻣﻦ ﺃﻟﻒ ،ﻛﺎﻧﻮﺍ ﺗﺴﻊ ﻣﺌﺔ ﻭﲬﺴﲔ ﻣﻘﺎﺗﻼ ،ﺭﺃﺳﻬﻢ ﻋﻘﺒﺔ .ﻭﻋﻦ ﺳﻌﺪ ﺑﻦ ﺃﻭﺱ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨـﻪ ﺃﻧـﻪ ﻗـﺎﻝ ﺃﹶﺳـﺮ
ﺍﳌﺸﺮﻛﻮﻥ ﺭﺟﻼ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻓﺴﺄﻟﻮﻩ ﻛﻢ ﻛﻨﺘﻢ ﻗﺎﻝ ﺛﻼﺙ ﻣﺌﺔ ﻭﺑﻀﻌﺔ ﻋﺸﺮ ﻗﺎﻟﻮﺍ ﻣﺎ ﻛﻨﺎ ﻧﺮﺍﻛﻢ ﺇﻻ ﺗﻀﻌﻔﻮﻥ ﻋﻠﻴﻨـﺎ ﺃﻭ ﻣﺜﻠﹶـﻲ
ﻋﺪﺩ ﺍﳌﹶﺮِﺋﻴﲔ ﺃﻱ ﺳﺖ ﻣﺌﺔ ﻭﻧﻴﻔﺎ ﻭﻋﺸﺮﻳﻦ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﺛﻼﺙ ﻣﺌﺔ ﻭﺛﻼﺛﺔ ﻋﺸﺮ ﺭﺟﻼ ،ﺳـﺒﻌﺔ ﻭﺳـﺒﻌﻮﻥ ﺭﺟـﻼ ﻣـﻦ ﺍﳌﻬـﺎﺟﺮﻳﻦ
ﻭﻣﺌﺘﺎﻥ ﻭﺳﺘﺔ ﻭﺛﻼﺛﻮﻥ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ .ﺃﺭﺍﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﻛﺬﻟﻚ ﻣﻊ ﻗﻠﹼﺘﻬﻢ ﻟﻴﻬﺎﺑﻮﻫﻢ ﻭﻳﺘﺠﻨﺒﻮﺍ ﻋـﻦ
ﻗﺘﺎﳍﻢ ﻣﺮﺩﺍ ﳍﻢ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻛﻤﺎ ﺃﻣﺮﻫﻢ ﺑﺎﳌﻼﺋﻜﺔ .ﻓﺈﻥ ﻗﻠﺖ ﻓﻬﺬﺍ ﻣﻨﺎﻗﺾ ﻟﻘﻮﻟﻪ ﴿ﻭﻳﻘﻠﻠﻜﻢ ﰲ ﺃﻋﻴﻨﻬﻢ﴾]ﺍﻷﻧﻔﺎﻝ[ ﻗﻠﺖ ﻗﻠﹼﻠـﻬﻢ
ﺃﻭﻻ ﰲ ﺃﻋﻴﻨﻬﻢ ﺣﱴ ﺍﺟﺘﺮﺅﺍ ﻋﻠﻴﻬﻢ ﻓﻠﻤﺎ ﻻﻗﹸـﻮﻫﻢ ﻛﺜـﺮﻭﺍ ﰲ ﺃﻋﻴﻨـﻬﻢ ﺣـﱴ ﻏﻠﺒـﻮﺍ ﻓﻜـﺄﻥ ﺍﻟﺘﻘﻠﻴـﻞ ﻭﺍﻟﺘﻜـﺜﲑ ﰲ ﺣـﺎﻟﲔ ﳐـﺘﻠﻔﲔ،
ﻭﺗﻘﻠﻴﻠﻬﻢ ﺗﺎﺭﺓ ﻭﺗﻜﺜﲑﻫﻢ ﺃﺧﺮﻯ ﺃﺑﻠﻎ ﰲ ﺍﻟﻘﺪﺭﺓ ﻭﺇﻇﻬﺎﺭ ﺍﻵﻳﺔ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
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اﻟﻌ ْ ِ ﴾ أي رؤﻳﺔ ﻇﺎﻫﺮة ﻣﻌﺎﻳﻨﺔ وﻗﺪ ﻧﺼﺮﻫﻢ اﷲ ﻣﻊ ﻗﻠـﺘﻬﻢ ﴿ َواﷲُ اﳌﺴﻠﻤﲔ أي أﻛﺜﺮ ﻣﻨﻬﻢ وﻛﺎﻧﻮا ﳓﻮأﻟﻒ ﴿ َ ْ َ
راي ْ َ
)(٢ )(١
ﺸﺎءؕ ِان ِ ْ ٰذﻟ ِ َ ﴾ اﳌﺬﻛﻮر)َ ﴿ (٣ﻟ ِﻌ ْ َ ًة ُﻻو ِ ْاﻻ َ ْ َﺼﺎ ِر ﴿ ﴾ ﴾۱۳ﻟﺬوي اﻟﺒﺼﺎﺋﺮ أﻓﻼ ﺗﻌﺘﱪون ُ َﻳﺆﻳ ُﺪ ﴾ ﻳﻘﻮي ﴿ ِ َﺑﻨ ْ ِ ٖہ َ ْ
ﻣﻦ َ ٓ ُ
?ﺃﻱ ﺑﺎﻟﻮﺳﻮﺳﺔ١٢.ﺹ
ﻮت ﴾ ﻣﺎ ﺗﺸﺘﻬﻴﻪ اﻟﻨﻔﺲ) (٥وﺗﺪﻋﻮ إﻟﻴﻪ ،زﻳﻨﻬـﺎ اﷲ) (٦إﺑـﺘﻼء أو اﻟـﺸﻴﻄﺎن ﺑﺬﻟﻚ ﻓﺘﺆﻣﻨﻮن ﴿ ُزﻳ َﻦ ِ ِ
ﻟﻠﻨﺎس )ُ (٤ﺣﺐ اﻟﺸ َ ٰ ِ
اﻟﻤﺴﻮﻣﺔِ ﴾ واﻟﻔﻀﺔِ َ ْ َ ْ ِ
واﻟﺨﻴﻞ ْ ُ َ َ ﻣﻦ اﻟﺬ َ ِﺐ َ ْ ِ )(٩
واﻟﻘﻨﺎﻃِ ْ ِ﴾اﻷﻣﻮال اﻟﻜﺜﲑة )َ ُ ْ ﴿(٨
اﻟﻤﻘﻨْ َ َ ة ِ﴾ اﳌﺠﻤﻌﺔ ﴿ ِ َ واﻟ َﻨ ِ ْ َ َ ْ َ َ ﻣﻦ َ ٓ ِ
اﻟﻨﺴﺎء)ْ َ (٧ ﴿ِ َ
ث ﴾ اﻟﺰرع ﴿ ٰذﻟ ِ َ ﴾ ............................. واﻻَ ْ َﻌﺎم ِ﴾ أي اﻹﺑﻞ واﻟﺒﻘﺮ واﻟﻐﻨﻢ)ْ َ ﴿ (١١
واﻟ َ ْ ِ اﳊﺴﺎن)ْ َ ﴿ (١٠
ﻗﻮﻟﻪ] :ﺃﻱ ﺭﺅﻳﺔ ﻇﺎﻫﺮﺓ[ ﺃﻱ ﻓﻬﻮ ﻣﺼﺪﺭ ﻣﺆﻛﺪ ﻭﺍﳌﺮﺍﺩ ﺍﻟﺮﺅﻳﺔ ﺍﻟﺒﺼﺮﻳﺔ) .ﲨﻞ( )(١
ﻗﻮﻟﻪ] :ﺭﺅﻳﺔ ﻇﺎﻫﺮﺓ ﻣﻌﺎﻳﻨﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺭﺃﻱ ﺍﻟﻌﲔ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻟﻘﻮﻟﻪ½ :ﻳﺮﻭﻢ ¼] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺍﳌﺬﻛﻮﺭ[ ﺇﳕﺎ ﻓﺴﺮ ﺑﺎﳌﺬﻛﻮﺭ ﻟﺌﻼ ﻳﺮﺩ ﻋﺪﻡ ﻣﻄﺎﺑﻘﺔ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻣ ﻊ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺯﻳﻦ ﻟﻠﻨﺎﺱ[ ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﺴﻮﻗﺔ ﻟﺒﻴﺎﻥ ﺣﻘـﺎﺭﺓ ﺍﻟـﺪﻧﻴﺎ ﻭﺗﺰﻫﻴـﺪ ﺍﳌـﺴﻠﻤﲔ ﻓﻴﻬـﺎ ﻓﻔـﻲ ﺍﳊـﺪﻳﺚ ))ﻇﺎﻫﺮﻫـﺎ ﻏـﺮﺓ ﻭﺑﺎﻃﻨـﻬﺎ )(٤
ﻋﱪﺓ(( ،ﺇﻥ ﻗﻠﺖ ﺇﻧﻪ ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﺎﺱ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣ ﻊ ﺃﻢ ﻣﻌﺼﻮﻣﻮﻥ ﻣﻦ ﺫﻟﻚ ،ﺃﺟﻴﺐ ﺑﺄﻧـﻪ ﻋـﺎﻡ ﳐـﺼﻮﺹ
ﲟﺎ ﻋﺪﺍ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺃﻣﺎ ﻫﻢ ﻓﻬﻢ ﻣﻌﺼﻮﻣﻮﻥ ﻣﻦ ﺍﳌﻴﻞ ﺇﱃ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﳌـﺎ ﰲ ﺍﳊـﺪﻳﺚ ))ﺣﺒـﺐ ﺇﱄﹼ ﻣـﻦ
ﺩﻧﻴﺎﻛﻢ ﺛﻼﺙ(( ﻭﱂ ﻳﻘﻞ ½ﻣﻦ ﺩﻧﻴﺎﻧﺎ¼ ﻭﰲ ﺍﳊﺪﻳﺚ ﺃﻳﻀﺎ ))ﻟﺴﺖ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺍﻟﺪﻧﻴﺎ ﻣﲏ(() .ﺻﺎﻭﻱ(
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ﻗﻮﻟﻪ] :ﻣﺎ ﺗﺸﺘﻬﻴﻪ ﺍﻟﻨﻔﺲ[ ﻓﺎﳌﺼﺪﺭ ﲟﻌﲎ ﺍﺳـﻢ ﺍﳌﻔﻌـﻮﻝ ﻋـﱪ ﺑـﻪ ﻋﻨـﻪ ﻣﺒﺎﻟﻐـﺔ ﰲ ﻛﻮـﺎ ﻣـﺸﺘﻬﺎﺓ ﻣﺮﻏﻮﺑـﺎ ﻓﻴﻬـﺎ ﻛﺄـﺎ ﻧﻔـﺲ )(٥
ﺍﻟﺸﻬﻮﺍﺕ ،ﻭﺍﻟﺸﻬﻮﺓ ﺛﹶﻮﺭﺍﻥ ﺍﻟﻨﻔﺲ ﻭﻣﻴﻠﻬﺎ ﺇﱃ ﺍﻟﺸﻲﺀ ﺍﳌﺸﺘﻬﻰ ،ﻭﺍﻟﺸﻬﻮﺓ ﺇﻣﺎ ﻛﺎﺫﺑﺔ ﻭﻣﻨـﻬﺎ ﻗﻮﻟـﻪ ﴿ﻓﺨﻠـﻒ ﻣـﻦ ﺑﻌـﺪﻫﻢ ﺧﻠـﻒ
ﺃﺿﺎﻋﻮﺍ ﺍﻟﺼﻼﺓ ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﺸﻬﻮﺍﺕ﴾]ﻣﺮﱘ[ ﺃﻭ ﺻﺎﺩﻗﺔ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻓﻴﻬﺎ ﻣﺎ ﺗـﺸﺘﻬﻲ ﺍﻷﻧﻔـﺲ ﻭﺗﻠـﺬﹼ ﺍﻷﻋـﲔ﴾]ﺍﻟﺰﺧـﺮﻑ[ ﺃﻭ
ﲢﺘﻤﻠﻬﻤﺎ ﻛﻤﺎ ﳓﻦ ﻓﻴﻪ) .ﻛﺮﺧﻲ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺯﻳﻨﻬﺎ ﺍﷲ ...ﺇﱁ[ ﺃﻱ ﺍﻟﺸﻬﻮﺍﺕ ﻓﻔﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺇﻳﻘﺎﻉ ﺍﻟﺘﺰﻳﲔ ﻋﻠﻰ ﺍﳊـﺐ ﻣـﺴﺎﳏﺔ ﻷﺟـﻞ ﺍﳌﺒﺎﻟﻐـﺔ ﻭﺍﳌـﺰﻳﻦ ﺣﻘﻴﻘـﺔ ﻫـﻮ )(٦
ﺍﳌﺸﺘﻬﻴﺎﺕ ﻭﺗﺰﻳﲔ ﺍﷲ ﺗﻌﺎﱃ ﻋﺒﺎﺭﺓ ﻋﻦ ﺟﻌﻞ ﺍﻟﻘﻠﻮﺏ ﻣﺘﻌﻠﻘﺔ ﺎ ﻣﺎﺋﻠﺔ ﺇﻟﻴﻬﺎ ﻭﺗﺰﻳﲔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺳﻮﺳﺘﻪ ﻭﲢﺴﻴﻨﻪ ﺍﳌﻴﻞﹶ ﺇﻟﻴﻬﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻨﺴﺎﺀ ...ﺇﱁ[ ½ﻣﻦ¼ ﺑﻴﺎﻧﻴﺔ ﻭﻫﻲ ﻣ ﻊ ﳎﺮﻭﺭﻫـﺎ ﰲ ﳏـﻞ ﺍﳊـﺎﻝ ﻭﺑـﻴﻦ ﺍﻟـﺸﻬﻮﺍﺕ ﺑـﺄﻣﻮﺭ ﺳـﺘﺔ ﻭﺑـﺪﺃ ﺑﺎﻟﻨـﺴﺎﺀ ﻷﻥ )(٧
ﺍﻻﻟﺘﺬﺍﺫ ﻦ ﺃﻛﺜﺮ ﻭﺍﻻﺳﺘﺌﻨﺎﺱ ﻦ ﺃﰎ ﻭﻷﻦ ﺣﺒﺎﺋﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻗﺮﺏ ﺇﱃ ﺍﻻﻓﺘﺘﺎﻥ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺍﻷﻣﻮﺍﻝ ﺍﻟﻜﺜﲑﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻘﻨﻄﺎﺭ ﺍﳌﺎﻝ ﺍﻟﻜﺜﲑ ،ﻭﻗﻴﻞ ﺃﻟﻒ ﺃﹸﻭﻗﻴﺔ ﻭﻣﺎﺋﺘﺎ ﺃﻭﻗﻴﺔ ،ﻭﻗﻴﻞ ﺍﺛﻨـﺎ ﻋـﺸﺮ ﺃﻟـﻒ )(٨
ﺃﹸﻭﻗﻴﺔ ،ﻭﻗﻴﻞ ﻏﲑ ﺫﻟﻚ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﳌﹸﺠﻤﻌﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﺗﺄﻛﻴﺪ ﻣﺸﺘﻖ ﻣﻦ ﺍﳌﺆﻛﺪ ﻛﺒﺪﺭﺓ ﻣﺒﺪﺭﺓ) .ﻛﺮﺧﻲ( )(٩
ﻗﻮﻟﻪ] :ﺍﳊﺴﺎﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺴﻮﻣﺔ ﻣﺎﺧﻮﺫﺓ ﻣﻦ ﺍﻟ
ﺴﻴﻤﺎ ،ﻭﻫﻲ ﺍﳊﹸﺴﻦ ﻓﻤﻌﲎ ﻣﺴﻮﻣﺔ ﺫﺍﺕ ﺣﺴﻦ ﻭﻓﺴﺮ ﺃﻛﺜﺮ ﺍﳌﻔﺴﺮﻳﻦ )(١٠
ﺴﻮﻣﺔ ﻭﻫﻲ ﺍﻟﻌﻼﻣﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ½ﺍﳌﺴﻮﻣﺔ¼ ﺑﺎﳌﹸﻌﻠﹶﻤﺔ ﻣﻦ ﺍﻟ
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻷﻧﻌﺎﻡ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻼﺛﺔ] .ﻋﻠﻤﻴﺔ[ )(١١
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ﻣﻦ ذٰ ِ ُ ْ
ﻜﻢ ﴾ اﳌﺬﻛﻮر ﻣﻦ اﻟـﺸﻬﻮات، ﺑﺨ ْ ٍ ْ اؤﻧﺒﺌ ُ ْ
ُﻜﻢ ﴾ أﺧﱪﻛﻢ ﴿ ِ َ ﻗﻞ ﴾ ﻳﺎ ﳏﻤﺪ ﻟﻘﻮﻣﻚ ﴿ َ ُ َ
اﻟﺮﻏﺒﺔ ﻓﻴﻪ دون ﻏﲑه ﴿ ُ ْ
)(٣
ﻗﻮﻟﻪ] :ﺍﳌﺬﻛﻮﺭ [ ﻳﺮﻳﺪ ﺬﺍ ﺑﻴﺎﻥ ﻭﺟﻪ ﺗﺬﻛﲑﻩ ﻭﺇﻓﺮﺍﺩِﻩ ﻣﻊ ﻛﻮﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﲨﻴﻊ ﻣﺎ ﺳﺒﻖ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻓﻴﻨﺒﻐﻲ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﺑﺴﻴﺎﻕ ﺍﻵﻳﺔ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺍﳉﻨﺔ ﻭﺍﻟﺘﺰﻫﻴﺪ ﰲ ﻏﲑﻫﺎ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺃﺧﱪﻛﻢ[ ﺃﺷﺎﺭ ﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺇﱃ ﺗﻌﺪﻱ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻫﻨﺎ ﻻﺛﻨﲔ ﻓﻘﻂ ،ﺍﻷﻭﻝ ﺑﻨﻔﺴﻪ ﻭﺍﻟﺜﺎﱐ ﲝﺮﻑ ﺍﳉﺮ ﻭﺫﻟﻚ ﻷﻧـﻪ ﺇﳕـﺎ )(٣
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ﻳﺘﻌﺪﻯ ﺇﱃ ﺛﻼﺛﺔ ﺇﺫﺍ ﻛﺎﻥ ﲟﻌﲎ ﺍﻟﻌﻠﻢ ﻭﺃﻣﺎ ﻫﻨﺎ ﻓﻬﻮ ﲟﻌﲎ ﺍﻹﺧﺒﺎﺭ ﻓﻴﺘﻌـﺪﻯ ﻻﺛـﻨﲔ ﻭﻗﻮﻟـﻪ ½ﲞـﲑ¼ ﻣﺘﻌﻠﹼـﻖ ﺑﺎﻟﻔﻌـﻞ ﻭﻗﻮﻟـﻪ ﴿ﻣـﻦ
ﺫﻟﻜﻢ﴾ ﻣﺘﻌﻠﻖ ﺑـ ½ﺧﲑ¼ ﻷﻧﻪ ﻋﻠﻰ ﺃﺻﻠﻪ ﻛﻮﻧﻪ ﺍﺳﻢ ﺗﻔﻀﻴﻞ ،ﻭﺍﻹﺷﺎﺭﺓ ﺑـ½ﺫﻟﻜﻢ¼ ﺇﱃ ﺃﻧﻮﺍﻉ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﺘﻘﺪﻣﺔ ﻓﻠﺬﺍ ﻗﺎﻝ ﺍﳌﻔﺴﺮ
ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ½ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ¼) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺧﱪ ،ﻣﺒﺘﺪﺃﻩ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ½ﻟﻠﺬﻳﻦ ﺇﱁ¼ ﺍﺳﺘﻴﻨﺎﻑ ﻟﺒﻴﺎﻥ ﻣﺎﻫﻮ ﺧﲑ ﻻ ﺃﻧﻪ ﻣﺘﻌﻠﻖ ﺑـ ½ﺧـﲑ¼ ﻷﻧـﻪ ﺣﻴﻨﺌـﺬ ﳛﺘـﺎﺝ ﰲ )(٤
ﺭﻓﻊ ½ﺟﻨﺎﺕ¼ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﺒﺘﺪﺃ ﺃﻱ ﻫﻮ ﺟﻨﺎﺕ].ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻘﺪﺭﻳﻦ ﺍﳋﻠﻮﺩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﺧﺎﻟﺪﻳﻦ﴾ ﺣﺎﻝ ﻣﻨﺘﻈﺮﺓ ﺃﻱ ﻣﻨﺘﻈﺮﻳﻦ ﺍﳋﻠﻮﺩ ﻓﻴﻬﺎ ﺇﺫﺍ ﺩﺧﻠﻮﻫـﺎ ﻷﻧـﻪ ﻳﻨـﺎﺩﻱ )(٥
ﺍﳌﻨﺎﺩﻱ ﺣﲔ ﺍﺳﺘﻘﺮﺍﺭ ﺃﻫﻞ ﺍﻟﺪﺍﺭﻳﻦ ﻓﻴﻬﻤﺎ½ :ﻳﺎ ﺃﻫﻞ ﺍﳉﻨﺔ ﺧﻠﻮﺩ ﺑﻼ ﻣﻮﺕ ﻭﻳﺎ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺧﻠﻮﺩ ﺑﻼ ﻣـﻮﺕ¼ ﻓﻴﻘـﻊ ﺍﻟﻔـﺮﺡ ﺍﻟـﺪﺍﺋﻢ
ﰲ ﻗﻠﻮﺏ ﺃﻫﻞ ﺍﳉﻨﺔ ﻭﺍﳊﺰﻥ ﺍﻟﺪﺍﺋﻢ ﰲ ﻗﻠﻮﺏ ﺃﻫﻞ ﺍﻟﻨﺎﺭ) .ﺻﺎﻭﻱ(
ﻼ ﻣﻦ ﺍﳌﻜﺴﻮﺭ ﻭﺍﳌﻀﻤﻮﻡ ﻣﺼﺪﺭ ½ﺭﺿﻲ¼ ﻓﻬﻤﺎ ﲟﻌـﲎ ﻭﺍﺣـﺪ ﻭﺇﻥ ﻛـﺎﻥ ﺍﻟﺜـﺎﱐ ﺳـﻤﺎﻋﻴﺎ ﻗﻮﻟﻪ] :ﺃﻱ ﺭِﺿﺎﹰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻛﹸ )(٦
ﻭﺍﻷﻭﻝ ﻗﻴﺎﺳﻴﺎ ﻭﻗﻮﻟﻪ ½ﻛﺜﲑ¼ ﺃﺧﺬﻩ ﻣﻦ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ½ﺭﺿﻮﺍﻥ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻴﺠﺎﺯﻱ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﲦﺮﺓ ﻋﻠﻤﻪ ﻢ ﻓﻬﻮ ﻭﻋﺪ ﻟﻠﻤﺆﻣﻨﲔ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻳﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻭﺟﻪ ﻧﺼﺐ ½ﺭﺑﻨﺎ¼] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺻﺪﻗﻨﺎ ﺑﻚ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﳝﺎﻥ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺘﺼﺪﻳﻖ ﻭﻋﻠﻴﻪ ﺍﻹﲨﺎﻉ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻳﻘﻮﻟﻮﺍ ﺃﻟﻠﻬﻢ ﺍﻏﻔﺮﻟﻨﺎ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺣﻘﻴﻘﺔ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﻫـﻮ ﺍﻷﻗـﺮﺏ ،ﻭﻳﺆﻳـﺪﻩ ﻗـﻮﻝ ﻟﻘﻤـﺎﻥ ﻻﺑﻨِـﻪ½ :ﻻ ﺗﻜـﻦ )(١٠
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ﺳﺤﺎرِ ﴿ (١)﴾﴾۱۷أواﺧﺮ اﻟﻠﻴﻞ ﺧﺼﺖ ﺑﺎﻟﺬﻛﺮ ﻷﺎ وﻗﺖ اﻟﻐﻔﻠﺔ) (٢وﻟﺬة اﻟﻨﻮم ﴿ َﺷ ِ َﺪ اﷲُ ﴾) (٣ﺑـﲔ ﳋﻠﻘـﻪ ﺑﺎﻟـﺪﻻﺋﻞ ﴿ِْ
ﺑﺎﻻ َ ْ َ
?ﺃﻱ ﻭﺑﺈﻧﺰﺍﻝ ﺍﻵﻳﺎﺕ ﺍﻟﻨﺎﻃﻘﺔ ﺎ١٢.
ﻜﺔ ﴾ ﺑﺎﻹﻗﺮار ﴿ َو ا ُُوﻟﻮا اﻟْﻌ ْ ِ
ِﻠﻢ ﴾ ﻣﻦ )(٤
اﻟﻤﻠ ٓ ٰ ِ َ ُ
واﻵﻳﺎت ﴿ َاﻧ ٗ َ ۤﻻ ِاﻟ ٰ َ ﴾ أي ﻻ ﻣﻌﺒﻮد ﰲ اﻟﻮﺟﻮد ﲝﻖ ﴿ ِاﻻ ُ َﻮ ۙ َو﴾ ﺷﻬﺪ ﺑﺬﻟﻚ ﴿ ْ َ
اﻷﻧﺒﻴﺎء واﳌﺆﻣﻨﲔ ﺑﺎﻻﻋﺘﻘﺎد واﻟﻠﻔﻆ ﴿ َ ٓﻗﺎِ Òﻤﺎ ﴾ ﺑﺘﺪﺑﲑ ﻣﺼﻨﻮﻋﺎﺗﻪ) (٥وﻧﺼﺒﻪ ﻋ اﳊﺎل) (٦واﻟﻌﺎﻣﻞ ....................
ﺃﻋﺠﺰ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﻳﻚ ﻳﺼﻮﺕ ﺑﺎﻷﺳﺤﺎﺭ ﻭﺃﻧﺖ ﻧﺎﺋﻢ ﻋﻠﻰ ﻓﺮﺍﺷﻚ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿]:ﻭﺍﳌﺴﺘﻐﻔﺮﻳﻦ ﺑﺎﻷﺳﺤﺎﺭ﴾[:ﻓﻴﻪ ﻓﻀﻴﻠﺔ ﰲ ﺍﻟﺴﺤﺮ ﻭﺃﻥ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺃﻓﻀﻞ ﺍﻷﻭﻗﺎﺕ.ﻭﺃﺧﺮﺝ ﺍﺑـﻦ ﺃﰊ ﺣـﺎﰎ ﻋـﻦ ﺳـﻌﻴﺪ )(١
ﺟﺒﲑ ﺃﻢ ﺍﳌﺼﻠﹼﻮﻥ ﺑﺎﻷﺳﺤﺎﺭ ﻓﻔﻴﻪ ﺃﻥ ﺍﻟﺼﻼﺓ ﺁﺧﺮ ﺍﻟﻠﻴﻞ ﺃﻓﻀﻞ ﻣﻦ ﺃﻭﻟﻪ.ﻭﺃﺧﺮﺝ ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳـﻠﻢ ﻗـﺎﻝ ﻫـﻢ ﺍﻟـﺬﻳﻦ ﻳـﺸﻬﺪﻭﻥ
ﺻﻼﺓ ﺍﻟﺼﺒﺢ ﻓﻔﻴﻪ ﺃﻥ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﻟﺼﺒﺢ ﺁﻛﺪ ﻣﻦ ﻏﲑﻩ).ﺍﻹﻛﻠﻴﻞ(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻷﺎ ﻭﻗﺖ ﺍﻟﻐﻔﻠﺔ[ ﺃﻱ ﻓﺎﻟﻨﻔﺲ ﻓﻴﻪ ﺃﺻﻔﻰ ﻭﺍﻟﺮﻭﺡ ﺃﲨﻊ ﻭﻗﻮﻟـﻪ ½ﻭﻟـﺬﺓ ﺍﻟﻨـﻮﻡ¼ ﺃﻱ ﻓﺎﻟﻌﺒـﺎﺩﺓ ﻓﻴـﻪ ﺃﺷـﻖ ﻓﻜﺎﻧـﺖ ﺃﻗـﺮﺏ )(٢
ﺇﱃ ﺍﻟﻘﺒﻮﻝ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺷﻬﺪ ﺍﷲ[ ﺍﻋﻠﻢ ﺃﻥ ﻣﻌﲎ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻹﻗﺮﺍﺭ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻹﺫﻋﺎﻥ ﺑﺎﻟﻘﻠﺐ ﻭﺫﻟﻚ ﻣﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓـﺎﳌﺮﺍﺩ ﺑـﻴﻦ ﻭﺃﻇﻬـﺮ )(٣
ﳋﻠﻘﻪ ﺑﺎﻟﺪﻻﺋﻞ ﺍﻟﻘﻄﻌﻴﺔ ﻛﻤﺎ ﻓﺴﺮ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ .ﻗـﺪ ﻭﺭﺩ ﰲ ﻓـﻀﻞ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﺃﻧـﻪ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻗـﺎﻝ ﻳﺠـﺎﺀ
ﺑﺼﺎﺣﺒﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻴﻘﻮﻝ ﺍﷲ ﻋﺰﻭﺟﻞ ))ﺇﻥ ﻟﻌﺒﺪﻱ ﻫﺬﺍ ﻋﻨﺪﻱ ﻋﻬﺪﺍ ﻭﺃﻧﺎ ﺃﺣﻖ ﻣﻦ ﻭﰱٰ ﺑﺎﻟﻌﻬﺪ ﺃﺩﺧﻠﻮﺍ ﻋﺒﺪﻱ ﺍﳉﻨﺔ(( ،ﻭﻫـﻮ
ﺩﻟﻴﻞ ﻋﻠﻰ ﻓﻀﻞ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﺷﺮﻑ ﺃﻫﻠﻪ ،ﻭﺭﻭﻱ ﻋﻦ ﺳـﻌﻴﺪ ﺑـﻦ ﺟـﺒﲑ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﺃﻧـﻪ ﻛـﺎﻥ ﰲ ﺍﻟﻜﻌﺒـﺔ ﺛـﻼﺙ ﻣﺌـﺔ
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ﻭﺳﺘﻮﻥ ﺻﻨﻤﺎﹰ ،ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺑﺎﳌﺪﻳﻨﺔ ﺧﺮﺕ ﺍﻷﺻﻨﺎﻡ ﺍﻟﱵ ﰲ ﺍﻟﻜﻌﺒﺔ ﺳﺠﺪﺍ ﻭﻗﻴﻞ ﻧﺰﻟﺖ ﰲ ﻧﺼﺎﺭٰﻯ ﻧﺠﺮﺍﻥﹶ ﻭﻗﺎﻝ ﺍﻟﻜﻠـﱯ
ﻗﺪِﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣِﱪﺍﻥ ﺃﻱ ﻋﺎﳌﺎﻥ ﻣﻦ ﺃﺣﺒﺎﺭ ﺍﻟﺸﺎﻡ ﻓﻘﺎﻻ ﺃﻧﺖ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻗﺎﻝ ﻧﻌـﻢ ،ﻗـﺎﻻ
ﻧﺴﺄﻟﻚ ﻋﻦ ﺷﻲﺀ ﻓﺈﻥ ﺃﺧﱪﺗﻨﺎ ﺑﻪ ﺁﻣﻨﺎ ﺑﻚ ﻭﺻﺪﻗﻨﺎﻙ ،ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ :ﺳـﻼ ،ﻓﻘـﺎﻻ ﺃﺧﺒِﺮﻧـﺎ ﻋـﻦ ﺃﻋﻈـﻢ ﺷـﻬﺎﺩﺓ ﰲ
ﻛﺘﺎﺏ ﺍﷲ ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﺄﺳﻠﻢ ﺍﻟﺮﺟﻼﻥ .ﻭﻣﻦ ﻗﺮﺃﻫﺎ ﻋﻨﺪ ﻣﻨﺎﻣﻪ ﻭﻗﺎﻝ ﺑﻌﺪﻫﺎ ﺃﺷﻬﺪ ﲟﺎ ﺷﻬﺪ ﺍﷲ ﻭﺃﺳﺘﻮﺩﻉ ﺍﷲ ﻫﺬﻩ
ﺍﻟﺸﻬﺎﺩﺓ ﻭﻫﻲ ﻋﻨﺪﻩ ﻭﺩﻳﻌﺔ ﻳﻘﻮﻝ ﺍﷲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ½ﺇﻥ ﻟﻌﺒﺪﻱ ...ﺇﱁ¼ )ﺻﺎﻭﻱ ،ﺃﺑﻮﺍﻟﺴﻌﻮﺩ ،ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﻭﺷﻬﺪ ﺑﺬﻟﻚ ﺍﳌﻼﺋﻜﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺍﳌﻼﺋﻜﺔ¼ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻠﻴﺔ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻓﻌﻞ ﻛﻤﺎ ﻗﺪﺭﻩ ﻛﻤﺎ ﻫﻮ ﺍﻷﻇﻬـﺮ )(٤
ﻣِﻦ ﺟﻌﻠﻪ ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ﺍﳉﻼﻟﺔ ﻷﻧﻪ ﻛﻤﺎ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﻣﻦ ﺃﻥ ﺷﻬﺎﺩﺓ ﺍﷲ ﻣﻐـﺎﻳﺮﺓ ﻟـﺸﻬﺎﺩﺓ ﺍﳌﻼﺋﻜـﺔ ﻭﺃﻭﱄ ﺍﻟﻌﻠـﻢ ﻻ ﳚـﻮﺯ ﺇﻋﻤـﺎﻝ
ﺍﳌﺸﺘﺮﻙ ﰲ ﻣﻌﻨﻴﻴﻪ ﻓﺎﺣﺘﺎﺝ ﺇﱃ ﺇﺿﻤﺎﺭ ﻓﻌﻞ ﻳﻮﺍﻓﻖ ﻫﺬﺍ ﺍﳌﻨﻄﻮﻕ ﻭﳜﺎﻟﻔﻪ ﻣﻌﲎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺘﺪﺑﲑ ﻣﺼﻨﻮﻋﺎﺗﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻣﻘﻴﻢ ﻟﻠﻌﺪﻝ ﰲ ﺗﻘﺴﻴﻢ ﺍﻷﺭﺯﺍﻕ ﻭﺍﻵﺟـﺎﻝ ﻭﻭﺟـﻪ ﺍﻟـﺮﺩ ﺃﻧـﻪ )(٥
ﲣﺼﻴﺺ ﻣﻦ ﻏﲑ ﳐﺼﺺ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺍﳊﺎﻝ[ ﺃﻱ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﳌﻨﻔﺼﻞ ﺍﻟﻮﺍﻗﻊ ﺑﻌﺪ ½ﺇﻻ¼ ﻓﺘﻜﻮﻥ ﺍﳊﺎﻝ ﺃﻳﻀﺎ ﰲ ﺣﻴﺰ ﺍﻟـﺸﻬﺎﺩﺓ ﻓﻴﻜـﻮﻥ ﺍﳌـﺸﻬﻮﺩ )(٦
ﺑﻪ ﺃﻣﺮﻳﻦ؛ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻘﺴﻂ ،ﻭﻫﺬﺍ ﺃﺣﺴﻦ ﻣِﻦ ﺟﻌﻠﻪ ﺣﺎﻻ ﻣﻦ ﺍﻻﺳﻢ ﺍﳉﻠﻴﻞ ﻓﺎﻋﻞ ½ﺷﻬﺪ¼ ﻷﻥ ﻋﻠﻴـﻪ ﻳﻜـﻮﻥ ﺍﳌـﺸﻬﻮﺩ
ﺑﻪ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻓﻘﻂ ﻭﺍﳊﺎﻝ ﻟﻴﺴﺖ ﰲ ﺣﻴﺰ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺟﻌﻞ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣﺆ ﱢﻛﺪﺓ ﻓﻴﻪ ﻧﻈﺮ ﺇﺫ ﺍﳌﺆﻛﱢﺪﺓ ﻫﻲ ﺍﻟﱵ ﻳﻔﻬـﻢ ﻣﻌﻨﺎﻫـﺎ ﳑـﺎ
ﻗﺒﻠﻬﺎ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﺍﳋﺎﺭﺝ ﻭﻣﺎ ﻫﻨﺎ ﻟﻴﺲ ﻛﺬﻟﻚ ﻓﻠﻮ ﲰﺎﻫﺎ ﻻﺯﻣﺔ ﻟﻜﺎﻥ ﺃﻭﺿﺢ) .ﲨﻞ(
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ﺍﻟﻨﺼﻒ
اﻻﺳﻼ ُم﴾ أي اﻟﺸﺮع اﳌﺒﻌﻮث ﺑﻪ اﻟﺮﺳﻞ اﳌﺒﲏ ﻋ اﻟﺘﻮﺣﻴﺪ ِﻨﺪ اﷲِ﴾ ﻫﻮ)َ ْ ِ ْ ﴿ (٧ ﻳﻦ﴾ اﳌﺮﺿﻲ ﴿ﻋ ْ َ ﰲ ﺻﻨﻌﻪ ﴿ ِان اﻟﺪ ْ َ
)(٨ ﻧـــــــــــــــــ )(٦ )(٥
ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﻣﻌﲎ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻧﻪ ﺇﻥ ﻛﺎﻥ ﺣﺎﻻ ﻣﻦ ﳎﻤﻮﻉ ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄـﻮﻑ ﻋﻠﻴـﻪ ﱂ )(١
ﻳﺼﺢ ﺍﳊﻤﻞ ﻭﺇﻥ ﻛﺎﻥ ﺣﺎﻻ ﻣﻦ ﺍﷲ ﻭﺣﺪﻩ ﱂ ﳚﺰﻛﻤﺎ ﱂ ﳚﺰ ½ﺟﺎﺀ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﺭﺍﻛﺒﺎ¼ ﻭﻭﺟﻪ ﺍﻟﺪﻓﻊ ﺃﻧﻪ ﺣـﺎﻝ ﻣـﻦ ½ﻫـﻮ¼ ﻻ
ﻋﻦ ½ﺍﷲ¼ ﺣﱴ ﻳﺮﺩ ﻣﺎ ﺫﻛﺮ ،ﻭﳌﺎ ﻭﺭﺩ ﻋﻠﻴﻪ ﺃﻧﻪ ﺣﻴﻨﺌﺬ ﻻ ﻋﺎﻣﻞ ﻟﻠﺤﺎﻝ ﻓﻘﺎﻝ ﻟﺪﻓﻌﻪ ½ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﻣﻌـﲎ ﺍﳉﻤﻠـﺔ¼ ﻷﻥ ﺍﻻﺳـﺘﺜﻨﺎﺀ
ﺑﻌﺪ ﺍﻟﻨﻔﻲ ﻳﻔﻴﺪ ﺍﻟﺘﻔﺮﺩ ،ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﳉﻤﻠﺔ[ ﺃﻱ ﲨﻠﺔ ﴿ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ﴾ ﻭﻗﻮﻟﻪ ﺃﻱ ½ﺗﻔﺮﺩ¼ ﺑﻴﺎﻥ ﳌﻌﲎ ﺍﳉﻤﻠﺔ) .ﲨﻞ( )(٢
ﻗﻮﻟﻪ] :ﻛـﺮﺭﻩ ﺗﺄﻛﻴـﺪﺍ[ ﺃﻱ ﺃﻭ ﻷﻥ ﺍﻷﻭﻝ ﻗـﻮﻝ ﺍﷲ ﻭﺍﻟﺜـﺎﱐ ﺣﻜﺎﻳـﺔ ﻗـﻮﻝ ﺍﳌﻼﺋﻜـﺔ ﻭﺃﻭﱄ ﺍﻟﻌﻠـﻢ ﺃﻭ ﻷﻥ ﺍﻷﻭﻝ ﺟـﺮﻯ ﳎـﺮﻯ )(٣
ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺜﺎﱐ ﺟﺮﻯ ﺍﳊﻜﻢ ﺑﺼﺤﺔ ﻣﺎ ﺷﻬﺪ ﺑﻪ ﺍﻟﺸﻬﻮﺩ ﻭﻗﺎﻝ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ :ﺍﻷﻭﻝ ﻭﺻﻒ ﻭﺍﻟﺜﺎﱐ ﺗﻌﻠﻴﻢ ﺃﻱ ﻗﻮﻟﻮﺍ ﻭﺍﺷﻬﺪﻭﺍ
ﻛﻤﺎ ﺷﻬﺪﺕ) .ﻛﺮﺧﻲ(
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ﻗﻮﻟﻪ] :ﺍﻟﻌﺰﻳﺰ ﰲ ﻣﻠﻜﻪ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺇﳕﺎ ﻗﺪﻡ ½ﺍﻟﻌﺰﻳﺰ¼ ﻷﻥ ﺍﻟﻌﺰﺓ ﺗﻼﺋﻢ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﳊﻜﻤﺔ ﺗﻼﺋﻢ ﺍﻟﻘﻴـﺎﻡ ﺑﺎﻟﻘـﺴﻂ )(٤
ﻓﺄﺗﻰ ﻤﺎ ﻟﺘﻘﺮ ﺍﻷﻣﺮﻳﻦ ﻋﻠﻰ ﺗﺮﺗﻴﺐ ﺫﻛﺮﳘﺎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﻟﺪﻳﻦ ...ﺇﱁ[ ﻧﺰﻟﺖ ﳌﺎ ﺍ ﺩﻋﺖ ﺍﻟﻴﻬﻮﺩ ﺃﻧﻪ ﻻ ﺩﻳﻦ ﺃﻓﻀﻞ ﻣـﻦ ﺍﻟﻴﻬﻮﺩﻳـﺔ ﻭﺍ ﺩﻋـﺖ ﺍﻟﻨـﺼﺎﺭﻯ ﺃﻧـﻪ ﻻ ﺩﻳـﻦ ﺃﻓـﻀﻞ ﻣـﻦ )(٥
ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻓﺮﺩ ﺍﷲ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ﻭﻗﺎﻝ ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺍﳌﺮﺿﻲ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﰲ ﺍﻟﺪﻳﻦ ﻟﻠﻌﻬﺪ ﻫﻮ ﺍﻹﺳﻼﻡ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻫﻮ[ ﻗﺪﺭ ﺍﻟﻀﻤﲑ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﻣﻌﺮﻓﺔ ﺍﻟﻄﺮﻓﲔ ﻓﺘﻔﻴﺪ ﺍﳊﺼﺮ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺍﳌﺒﲏ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﺇﻥ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ﴾ ﺑﻜـﺴﺮ ½ﺇﻥ¼ ﻋﻠـﻰ ﻗـﺮﺍﺀﺓ ﻏـﲑ ﺍﻟﻜِـﺴﺎﺋﻲ )(٨
ﲨﻠﺔ ﻣﺴﺘﺄﻧﻔﺔ ﻣﺆﻛﱢﺪﺓ ﻟﻸﻭﱃ ﻷﻥ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺑﺎﻟﻌﺪﻝ ﻭﺍﻟﻌﺰﺓ ﻭﺍﳊﻜﻤﺔ ﻫﻲ ﺭﺃﺱ ﺍﻟﺪﻳﻦ ﻭﻗﺎﻋﺪﺓ ﺍﻹﳝﺎﻥ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺪﻝ ﻣﻦ ﺃﻧﻪ ...ﺇﱁ[ ﺃﻱ ﴿ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ﴾ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺷﻬﺪ ﺍﷲ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫـﻮ ﻭﺷـﻬﺪ ﺃﻥ ﺍﻟـﺪﻳﻦ...ﺇﱁ ،ﻭﻗﻮﻟـﻪ ½ﺑـﺪﻝ )(٩
ﺍﺷﺘﻤﺎﻝ¼ ﺃﻱ ﺑﻨﺎﺀ ﻋﻠﻰ ﻣﺎ ﻓﺴﺮﻩ ﻣﻦ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺸﺮﻳﻌﺔ ﺃﻣﺎ ﺇﺫﺍ ﻓﺴﺮ ﺑﺎﻹﳝﺎﻥ ﻓﻬﻮ ﺑﺪﻝ ﻛﻞ ﻣﻦ ﴿ﺃﻧـﻪ ﻻ ﺇﻟـﻪ ﺇﻻ ﻫـﻮ﴾ ﻭﺫﻟـﻚ
ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﺳﻼﻡ ﻳﺘﻀﻤﻦ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﻫﻮ ﰲ ﺍﳌﻌﲎ .ﻭﻫﺎﻫﻨﺎ ﺷﻲﺀ ﻭﻫﻮ ﺃﻥ ﺍﻟﺮﺿﻲ ﺫﻛﺮ ﺃﻥ ﺑـﺪﻝ ﺍﻻﺷـﺘﻤﺎﻝ ﺃﻥ
ﻳﻜﻮﻥ ﺍﳌﺨﺎﻃﹶﺐ ﻣﻨﺘﻈﺮﺍ ﻟﻠﺒﺪﻝ ﻋﻨﺪ ﺳﻤﺎﻉ ﺍﳌﺒﺪﻝ ﻣﻨﻪ ﻭﻫﻨﺎ ﻟﻴﺲ ﻛﺬﻟﻚ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻭ ﺣﺪ ﺑﻌﺾ[ ﺃﻱ ﻗﺎﻝ ﺍﷲ ﻭﺍﺣﺪ ﻭﻋﻴﺴﻰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﻗﻮﻟﻪ ½ﻭﻛﻔﺮ ﺑﻌـﺾ¼ ﺃﻱ ﺑـﺄﻥ ﺛﻠﹼﺜـﺖِ )(١٠
ﺍﻟﻨﺼﺎﺭﻯ ﺍﷲ ﻭﻣﺮﱘ ﻭﻋﻴﺴﻰ ،ﻭﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻋﺰﻳﺮ ﺍﺑﻦ ﺍﷲ) .ﻛﺮﺧﻲ(
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ﻗﻮﻟﻪ] :ﺃﹶﻧﻘﹶﺪﺕ ﻟﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻮﺟﻪ ،ﺍﻟﻜﻞ ﳎﺎﺯﺍ ﻣﻦ ﻗﺒﻴﻞ ﺫﻛﺮ ﺍﳉﺰﺀ ﺍﻷﺷﺮﻑ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻜﻞ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻧﺎ ﻭﻣﻦ ﺍﺗﺒﻌﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﳏﻞ ½ﻣﻦ¼ ﺍﻟﺮﻓﻊ ﻋﻄﻔﺎ ﻋﻠﻰ ﺍﻟﺘﺎﺀ ﰲ ½ﺃﺳﻠﻤﺖ¼ ﻭﺟﺎﺯ ﺫﻟـﻚ ﻟﻮﺟـﻮﺩ ﺍﻟﻔـﺼﻞ ﺑـﺎﳌﻔﻌﻮﻝ )(٢
ﻭﺍﳌﻌﲎ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺳﻠﻢ ﻭﺟﻬﻪ ﷲ ﻭﻫﻢ ﺃﺳﻠﻤﻮﺍ ﻭﺟﻮﻫﻬﻢ ﷲ ﻓﺎﻧﺪﻓﻊ ﻣﺎ ﻗﻴﻞ :ﻇﺎﻫﺮ ﻫﺬﺍ ﺍﻹﻋﺮﺍﺏ ﻣـﺸﺎﺭﻛﺘﻬﻢ ﻟـﻪ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺇﺳﻼﻡ ﻭﺟﻬﻪ ﻭﻻ ﻳﺼﺢ ﻓﻼ ﺑﺪ ﻣﻦ ﺗﺄﻭﻳﻞ ﻭﻫﻮ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﻣﻦ ﺍﳌﻌﻄـﻮﻑ ﺃﻱ ½ﻭﺃﺳـﻠﹶﻢ ﻣـﻦ ﺍﺗـﺒﻌﻦِ
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ﻭﺟﻮﻫﻬﻢ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﺳﻠِﻤﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻷﻣﺮ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ﻓﹶﻬ ﹾﻞ ﺃﹶﻧﺘﻢ ﻣﻨﺘﻬﻮﻥﹶ﴾ ﺃﻱ ½ﺍِﻧﺘﻬﻮﺍ¼] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻀﻼﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﻫﺘﺪﺍﺀ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳋﺮﻭﺝ ﻋﻦ ﺍﻟﻀﻼﻝ ﻳﻌﲏ ﻓﻘﺪ ﻧﻔﻌﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻟﻠﺠﺰﺍﺀ )(٤
ﻭﻫﻮ ﻗﻮﻟﻪ ﴿ﻓﹶﻘﹶﺪِ ﺍﻫﺘﺪﻭﺍ﴾ ﺑﻌﺪ ﻗﻮﻟﻪ ﴿ﻓﹶﺈِﻥﹾ ﺃﹶﺳﻠﹶﻤﻮﺍ﴾ ﻭﻛﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﴿ﻓﹶﺈِﻧﻤﺎ ﻋﻠﹶﻴﻚ ﺍﻟﹾﺒﻼﻍﹸ﴾ ﺃﻱ ﻓﻠﻢ ﻳﻀﺮﻭﻙ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﰲ ﻗﺮﺍﺀﺓ ﻳﻘﺎﺗﻠﻮﻥ[ ﺍﻷﻭﱃ ﺫﻛﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻌﺪ ﻗﻮﻟﻪ ﴿ﻭﻳﻘﺘﻠﻮﻥ ﺍﻟﺬﻳﻦ ﴾ﻷﻥ ﺍﻟﻘﺮﺍﺀﺗﲔ ﺇﳕﺎ ﳘﺎ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺃﻣـﺎ ﺍﻷﻭﱃ )(٥
ﻓﻬﻲ ﴿ﻳﻘﺘﻠﻮﻥ﴾ ﻻ ﻏﲑ ﻓﺬِﻛﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻨﺎ ﺳﺒ ﻖ ﻗﹶﻠﹶﻢ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺑﻐﲑ ﺣﻖ[ ﻓﻴﻪ ﺃﻥ ﻗﺘﻞ ﺍﻟﻨﱯ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻐﲑ ﺣﻖ ﻭﺇﳕﺎ ﻗﻴﺪ ﺑﺬﻟﻚ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺃﻧـﻪ ﻛـﺎﻥ ﺑﻐـﲑ ﺣـﻖ ﰲ ﺍﻋﺘﻘـﺎﺩﻫﻢ ﺃﻳـﻀﺎ )(٦
ﻓﻬﻮ ﺃﺑﻠﻎ ﰲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻴﻬﻢ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ﴿]:ﻭﻳﻘﺘﻠﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺄﻣﺮﻭﻥ ﺑﺎﻟﻘﺴﻂ ﻣـﻦ ﺍﻟﻨـﺎﺱ﴾[.ﻗـﺎﻝ ﺍﻟﻜِﻴـﺎ:ﻳـﺪﻝ ﻋﻠـﻰ ﺟـﻮﺍﺯ ﺍﻷﻣـﺮ ﺑـﺎﳌﻌﺮﻭﻑ ﻣـﻊ ﺧـﻮﻑ ﺍﻟﻘﺘـﻞ. )(٧
)ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻋﻠِﻤﻬﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺍﺳﺘﻌﺎﺭﺓ ﺗﺒﻌﻴﺔ ﺣﻴﺚ ﺷﺒﻪ ﺍﻹﻋﻼﻡ ﺑﺎﻟﻌﺬﺍﺏ ﺑﺎﻟﺒِـﺸﺎﺭﺓ ،ﻭﺍﺳـﺘﻌﲑ ﺇﺳـﻢ ﺍﳌـﺸﺒﻪ ﺑـﻪ )(٨
ﻟﻠﻤﺸﺒﻪ ،ﻭﺍﺷﺘﻖ ﻣﻦ ﺍﻟﺒﺸﺎﺭﺓ ½ﺑﺸﺮﻫﻢ¼ ﲟﻌﲎ ﺃﻋﻠِﻤﻬﻢ ﺑﺎﻟﻌﺬﺍﺏ ،ﻭﺍﳉﺎﻣﻊ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺣﺎﻝ ﻷﺧﺮﻯ ﰲ ﻛﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﺆﻟﹶﻢ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ،ﻭﰲ ﺍﳋﻄﻴﺐ :ﻭﳚﻮﺯ ﻛﺴﺮ ﺍﻟـﻼﻡ ½ﻣـﺆﻟِﻢ¼ )(٩
ﻛﺴﻤﻴﻊ ﲟﻌﲎ ﻣﺴ ِﻤﻊ ﻭﻋﻠﻴﻪ ﻓﻨﺴﺒﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺣﻘﻴﻘﺔ] .ﻋﻠﻤﻴﺔ[
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ﺣﺒﻄﺖ﴾ ﺑﻄﻠﺖ ﻳﻦ َ ِ َ ْ وذﻛﺮ اﻟﺒﺸﺎرة ﻜﻢ ﺑﻬﻢ) (١ودﺧﻠﺖ اﻟﻔﺎء) (٢ﰲ ﺧﱪإن ﻟﺸﺒﻪ اﲰﻬﺎ اﳌﻮﺻﻮل ﺑﺎﻟﺸﺮط﴿ا ُوﻟٓ ٰ ِ َ ِ
اﻟﺬ ْ َ
)(٣
ﻗﻮﻟﻪ] :ﻜﱡﻢ ﻢ[ ﺇﺫ ﺍﻟﺒِﺸﺎﺭﺓ ﺍﳋﱪ ﺍﻷﻭﻝ ﺍﻟﺴﺎﺭ ﻓﺎﻟﺒﺸﺎﺭﺓ ﺍﳌﻄﻠﻘﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﺑﺎﳋﲑ ﻭﺇﳕﺎ ﺗﻜﻮﻥ ﺑﺎﻟـﺸﺮ ﺇﺫﺍ ﻛﺎﻧـﺖ ﻣﻘﻴـﺪﺓ )(١
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ﺑﻪ ﻛﻤﺎ ﻫﻨﺎ ﻭﺇﳕﺎ ﲰﻴﺖ ﺍﻟﺒﺸﺎﺭﺓ ﺑﺸﺎﺭﺓﹰ ﻟﻈﻬﻮﺭ ﺃﺛﺮﻫﺎ ﰲ ﺑﺸﺮﺓ ﺍﻟﻮﺟﻪ ﺍﻧﺒﺴﺎﻃﺎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺩﺧﻠﺖ ﺍﻟﻔﺎﺀ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ﺗﻘﺪﻳﺮﻩ ﻟِﻢ ﺃﺩﺧﻞ ﺍﻟﻔﺎﺀ ﰲ ﺧـﱪ ½ﺇﻥ¼ ﻣـﻊ ﺃﻧـﻪ ﻻ ﻳﻘـﺎﻝ ½ﺇﻥ ﺯﻳـﺪﺍ )(٢
ﻓﻘﺎﺋﻢ¼ ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ ﻭﺩﺧﻠﺖ ﺍﻟﻔﺎﺀ ﰲ ﺧﱪ ½ﺇﻥ¼ ﻟﺸﺒﻪ ﺍﲰﻬﺎ ﺍﳌﻮﺻﻮﻝ ﺑﺎﻟﺸﺮﻁ ﻳﻌﲏ ﺍﳌﻮﺻﻮﻝ ﻣﺘﻀﻤﻦ ﳌﻌـﲎ ﺍﻟـﺸﺮﻁ ﻓﻜﺄﻧـﻪ
ﻗﻴﻞ ½ﺍﻟﺬﻳﻦ ﻳﻜﻔﺮﻭﻥ ﻓﺒﺸﺮﻫﻢ ﲟﻌﲎ ﻣﻦ ﻳﻜﻔﺮ ﻓﺒﺸﺮﻫﻢ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻄﻠﺖ[ ﻓﺴﺮ ﺑﻪ ﻷﻥ ﺃﺻﻞ ﺍ ﹶ
ﳊﺒﻂ ﺃﻥ ﺗﺎﻛﻞ ﺇﺑﻞ ﻧﺒﺘﺎ ﻳﻀﺮﻫﺎ ﻓﺘﻌ ﹸﻈﻢ ﺑﻄﻮـﺎ ﻓﺘﻬﻠـﻚ ،ﻭﲰـﻲ ﺑﻄـﻼﻥ ﺍﻟﻌﻤـﻞ ﺑﻄﺮﻳـﺎﻥ ﻣـﺎ )(٣
ﻳﻔﺴﺪﻩ ﻋﻠﻴﻪ ﺣﺒﻄﺎ ﺗﺸﺒﻴﻬﺎ ﻟﻪ ﻼﻙ ﺍﻹﺑﻞ ﺑﺘﻨﺎﻭﻝ ﻣﺎ ﻳﻀﺮﻫﺎ ،ﻭﻃﺮﻳﺎﻥ ﺍﻟﺮِﺩﺓ ﻋﻠﻰ ﺍﻹﺳـﻼﻡ ﻳﺒﻄـﻞ ﻋﻠـﻰ ﺍﳌﺮﺗـﺪ ﻣـﺎ ﻳﺘﺮﺗـﺐ ﻋﻠـﻰ
ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﺘﻮﺭﺍﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻟﻠﻌﻬﺪ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻋـﻦ ﻗﺒـﻮﻝ ﺣﻜﻤـﻪ[ ﻳـﺸﲑ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠـﺔ ﺣـﺎﻝ ﻭﻗـﺪ ﻳﻔـﺴﺮ ﺑـﺄﻢ ﻗـﻮﻡ ﻋـﺎﺩﻢ ﺍﻹﻋـﺮﺍﺽ ﻓﻬـﻲ ﻣﻌﺘﺮﺿـﺔ ﻋﻠـﻰ ﺭﺃﻱ )(٥
ﺍﻟﺰﳐﺸﺮﻱ ﻭﺗﺬﻳﻴﻞ ﻋﻠﻰ ﺭﺃﻱ ﺍﻷﻛﺜﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﺰﻝ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﺃﱂ ﺗﺮ﴾ ﻭﻗﻮﻟﻪ ½ﰲ ﺍﻟﻴﻬﻮﺩ¼ ﺃﻱ ﻣﻦ ﺃﻫﻞ ﺧﻴـﱪ ﻭﻗﻮﻟـﻪ ½ﻓﺘﺤـﺎﻛﻤﻮﺍ¼ ﺃﻱ ﺍﻟﻴﻬـﻮﺩ ﻗﺒﻴﻠـﺔ ﺍﻟﺮﺟـﻞ ﻭﺍﳌـﺮﺃﺓ )(٦
ﻭﻗﻮﻟﻪ ½ﻓﺄﺑﻮﺍ¼ ﺃﻱ ﺍﻟﻴﻬﻮﺩ ﻟﺸﺮﻑ ﺍﻟﺰﺍﻧﻴﲔ ﻓﻴﻬﻢ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺷﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﻟﺸﻚ ﻣﻦ ﺍﻟﺮﻳﺐ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺟﺰﺍﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﻣﻀﺎﻓﺎ ﻣﻘﺪﺭﺍ] .ﻋﻠﻤﻴﺔ[ )(٨
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َﻤﻮن ﴿ ﴾ ﴾۲۵ﺑﻨﻘﺺ ﺣﺴﻨﺔ أو زﻳﺎدة ﺳﻴﺌﺔ .وﻧﺰﻟﺖ) (٢ﳌﺎ وﻋﺪ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ أﻣﺘﻪ ﻣﻠﻚ ﴿ َو ُ ْﻢ ﴾ أي اﻟﻨﺎس ﴿ َﻻ ُ ْﻳﻈﻠ ُ ْ َ
)(١
ﺸﺎء ﴾ ﻣﻦ
ﻣﻦ َ َ ٓ ُ ﺗﺆ ِ ﴾ﺗﻌﻄﻲ ﴿ ْ ُ
اﻟﻤﻠْ َ َ ْ اﻟﻤﻠْ ِ ُ ْ ﻓﺎرس واﻟﺮوم ﻓﻘﺎل اﳌﻨﺎﻓﻘﻮن ﻫﻴﻬﺎت ِ ُ ﴿ :
ﻗﻞ اﻟﻠ ُﻢ ﴾ ﻳﺎ اﷲ ﴿ ٰﻣﻠ ِ َ ْ ُ
)(٣
اﻟﻤﻴﺖِ )...................................... ﴾ (٨ ﻣﻦ ْ َاﻟﻴﻞ﴾ ﻓﻴﺰﻳﺪ ﻛﻞ ﻣﻨﻬﻤﺎ ﲟﺎ ﻧﻘﺺ ﻣﻦ اﻵﺧﺮ ﴿ َوﺗ ُ ْ ِ ُج اﻟْ َ ِ َ
)(٧
ْ ِ
ﻗﻮﻟﻪ] :ﻭﻫﻢ ﺃﻱ ﺍﻟﻨﺎﺱ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺫﻛﺮ ﺿﻤﲑ ½ﻫﻢ¼ ﻭﲨﻌﻪ ﺑﺎﻋﺘﺒﺎﺭ ﻣﻌﲎ ﻛﻞ ﻧﻔﺲ ﻷﻧﻪ ﰲ ﻣﻌﲎ ﻛﻞ ﺍﻟﻨﺎﺱ ﻛﻤـﺎ ﺍﻋﺘـﱪ )(١
ﺍﳌﻌﲎ ﰲ ﻗﻮﳍﻢ ½ﺛﻼﺛﺔ ﺃﻧﻔﺲ¼ ﺑﺘﺄﻭﻳﻞ ﺍﻷَﻧﺎﺳﻲ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻟﺖ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻃﺒﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻳﺎ ﺍﷲ[ ﺃﻱ ﻓﺎﳌﻴﻢ ﻋﻮﺽ ﻋﻦ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻭﻟﺬﻟﻚ ﻻ ﳚﺘﻤﻌﺎﻥ ﻭﻫـﺬﺍ ﺍﻟﺘﻌـﻮﻳﺾ ﺧـﺎﺹ ﺑﺎﻻﺳـﻢ ﺍﳉﻠﻴـﻞ ﻛﻤـﺎ ﺍﺧـﺘﺺ )(٣
ﲜﻮﺍﺯ ﺍﳉﻤﻊ ﻓﻴﻪ ﺑﲔ ½ﻳﺎ¼ ﻭ ½ﺍﻝ¼ ﻭﺑﻘﻄﻊ ﳘﺰﺗﻪ ﻭﺩﺧﻮﻝ ﺗﺎﺀ ﺍﻟﻘﺴﻢ ﻋﻠﻴﻪ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺑﻘﺪﺭﺗﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﺄﻭﻳﻞ ﺍﳋﹶﻠﹶﻒ ،ﻭﺃﻣﺎ ﺍﻟﺴﻠﹶﻒ ﻓﻴﺆﻣﻨﻮﻥ ﺑﺬﻟﻚ ﻭﻳﻔﻮﺿﻮﻥ ﻋﻠﻢ ﺫﻟﻚ ﺇﱃ ﺍﷲ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟــﻪ] :ﺃﻱ ﻭﺍﻟــﺸﺮ[ ﺃﺷــﺎﺭ ﺑــﻪ ﺇﱃ ﺃﻥ ﺍﻗﺘــﺼﺎﺭ ﺍﻵﻳــﺔ ﻋﻠــﻰ ﺍﳋــﲑ ﻣــﻦ ﺑــﺎﺏ ﺍﻻﻛﺘﻔــﺎﺀ ﺑﺎﳌﻘﺎﺑــﻞ ﻛﻘﻮﻟــﻪ ﴿ﺳــﺮﺍﺑﻴﻞ ﺗﻘــﻴﻜﻢ )(٥
0
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ﺍﳊﹶﺮ﴾]ﺍﻟﻨﺤﻞ[ ﻛﻤﺎ ﻳﺪﻝ ﻟﺬﻟﻚ ﻗﻮﻟﻪ ﴿ﺇﻧﻚ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ﴾ ﻭﻫﺬﺍ ﻣﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻴـﻪ ﺍﻟﺒﻐـﻮﻱ ﻭﺇﳕـﺎ ﺧـﺺ ﺍﳋـﲑ ﺑﺎﻟـﺬﻛﺮ
ﻷﻧﻪ ﺍﳌﺮﻏﻮﺏ ﻓﻴﻪ ﺃﻭ ﻷﻧﻪ ﺍﳌﻘﺘﻀﻰ ﺑﺎﻟﺬﺍﺕ ﻭﺍﻟﺸﺮ ﻣﻘﺘﻀﻰ ﺑﺎﻟﻌﺮﺽ ﺇﺫ ﻻ ﻳﻮﺟﺪ ﺷﺮ ﺟﺰﺋﻲ ﻣﺎ ﱂ ﻳﺘﻀﻤﻦ ﺧﲑﺍ ﻛﻠﻴﺎ) .ﻛﺮﺧﻲ(
ﻭﺇﳕﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﳋﲑ ﻷﻥ ﺍﻵﻳﺔ ﻣﺴﻮﻗﺔ ﰲ ﺍﳋﲑ ﺑﺪﻟﻴﻞ ﺳﺒﺐ ﻧﺰﻭﳍﺎ ﻭﺇﻥ ﻛﺎﻥ ﻟﻔﻈﻬﺎ ﻋﺎﻣﺎ ﺃﻭ ﻳﻘـﺎﻝ ﺇﳕـﺎ ﺍﻗﺘـﺼﺮ ﻋﻠـﻰ ﺍﳋـﲑ
ﻷﻧﻪ ﺻﻨﻌﻪ ﻭﺃﻣﺎ ﺍﻟﺸﺮ ﻓﺒﺎﻟﻨﻈﺮ ﻟﻠﻤﻨﻌﻜﺲ ﻋﻠﻴﻪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ:
ﺇﺫ ﻣﺎ ﺭﺃﻳﺖ ﺍﷲ ﰲ ﺍﻟﻜﻞ ﻓﺎﻋﻼ ﺭﺃﻳﺖ ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﻼﺣﺎ
ﺣﺠﺒﺖ ﻓﺼﲑﺕ ﺍﳊﺴﺎﻥ ﻗﺒﺎﺣﺎ ﻭﺇﻥ ﱂ ﺗﺮ ﺇﻻ ﻣﻈﺎﻫﺮ ﺻﻨﻌﻪ
ﻓﻔﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻛﻠﻪ ﺧﲑ ﻷﻥ ﺃﻓﻌﺎﻟﻪ ﺩﺍﺋﺮﺓ ﺑﲔ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻌﺪﻝ ﻭﻻ ﻳﻨﺴﺐ ﻟﻪ ﺍﻟﺸﺮ ﺃﺻـﻼ ﻭﺇﳕـﺎ ﻳﻨـﺴﺐ ﺍﻟـﺸﺮ ﻟﻠﻤﺨـﺎﻟﻒ ﻭﻟـﻴﺲ
ﳌﻮﻻﻧﺎ ﺣﺎﻛﻢ ﳜﺎﻟﻔﻪ ﻓﻴﻤﺎ ﺃﻣﺮﻩ ﺑﻪ ﺑﻞ ﻫﻮ ﺍﻟﻔﻌﺎﻝ ﳌﺎ ﻳﺮﻳﺪ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺗﺪﺧﻞ ﺍﻟﻠﻴﻞ[ ﺃﻱ ﺗﺪﺧﻞ ﺑﻌﻀﻪ ﻭﻫﻮ ﻣﺎ ﺯﺍﺩ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﻬﺎﺭ ﻭﻛﺬﺍ ﻳﻘﺎﻝ ﻓﻴﻤﺎ ﺑﻌﺪﻩ ،ﻳـﺸﲑ ﺇﱃ ﻫـﺬﺍ ﻗـﻮﻝ ﺍﳌﻔـﺴﺮ ½ﻓﻴﺰﻳـﺪ )(٦
ﻛﻞ ﻣﻨﻬﻤﺎ ...ﺇﱁ¼) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﲟﺎ ﻧﻘﺺ ﻣﻦ ﺍﻵﺧﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﻳﻼﺝ ﳎﺎﺯ ﻫﺎﻫﻨﺎ ﻋﻦ ﺍﻟﻨﻘـﺼﺎﻥ ﻭﺍﻟﺰﻳـﺎﺩﺓ ﻷﻥ ﺣﻘﻴﻘـﺔ ﺍﻹﻳـﻼﺝ ﺇﺩﺧـﺎﻝ ﺍﻟـﺸﻲﺀ )(٧
ﻓﺈﺩﺧﺎﻝ ﺃﺣﺪ ﺍﻟﻀﺪﻳﻦ ﰲ ﺍﻵﺧﺮ ﻣﺤﺎﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﲣﺮﺝ ﺍﳊﻲ ﻣﻦ ﺍﳌﻴﺖ...ﺇﱁ[ ﻛﺎﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻭﻋﻜﺴﻪ ﻓﺎﳌﺴﻠﻢ ﺣﻲ ﺍﻟﻔﺆﺍﺩ ﻭﺍﻟﻜـﺎﻓﺮ ﻣﻴـﺖ ﺍﻟﻔـﺆﺍﺩ ﻗـﺎﻝ ﺗﻌـﺎﱃ: )(٨
﴿ﺃﻭ ﻣﻦ ﻛﺎﻥ ﻣﻴﺘﺎ ﻓﺄﺣﻴﻴﻨﺎﻩ﴾]ﺍﻷﻧﻌﺎﻡ[) .ﻛﺮﺧﻲ(
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ﻣﻦ َ َ ٓ ُ
ﺸﺎء ِ َﻐ ْ ِ ِ َ ٍ
ﺣﺴﺎب وﺗﺮْز ُُق َ ْ ﻤﻴﺖ ﴾ ﻛﺎﻟﻨﻄﻔﺔ واﻟﺒﻴﻀﺔ ﴿ ِ َ
ﻣﻦ اﻟْ َ َ َ ﻛﺎﻹﻧﺴﺎن واﻟﻄﺎﺋﺮ ﻣﻦ اﻟﻨﻄﻔﺔ واﻟﺒﻴﻀﺔ ﴿ َوﺗُ ْ ِ ُج ْاﻟ َ َ
)(١
ﻗﻮﻟﻪ] :ﻛﺎﻹﻧﺴﺎﻥ ...ﺇﱁ[ ﻳﺸﲑ ﺍﳌﻔﺴﺮ ﺑﺰﻳﺎﺩﺓ ﺍﻟﻜﺎﻑ ﺇﱃ ﺃﻥ ﺫﻛﺮ ﺍﻟﺒﻴﻀﺔ ﻭﺍﻟﻨﻄﻔﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻱ ﺭﺯﻗﺎ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻋﺪﻡ ﺍﳊﺴﺎﺏ ﳎﺎﺯ ﻋﻦ ﺍﻟﻮﺳﻌﺔ ﻓﻼ ﻳـﺮﺩ ﺃﻧـﻪ ﻣـﺎ ﻣـﻦ ﺭﺯﻕ ﺇﻻ ﻭﻫـﻮ ﻣﻌﻠـﻮﻡ ﺍﳊـﺴﺎﺏ )(٢
ﺧﺼﻮﺻﺎ ﻋﻨﺪ ﺍﷲ ﻷﻥ ﻛﻞ ﺷﻲﺀ ﻣﻌﻠﻮﻡ ﻋﻨﺪﻩ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺭﺯﻗﺎ ﻭﺍﺳﻌﺎ[ ﺃﻱ ﺑﻼ ﺿﻴﻖ ﺇﺫ ﺍﶈﺴﻮﺏ ﻳﻘﺎﻝ ﻟﻠﻘﻠﻴﻞ ﻭﺍﻟﺒﺎﺀ ﻣﺘﻌﻠﻘﺔ ﲟﺤﺬﻭﻑ ﻭﻗﻊ ﺣﺎﻻ ﻣﻦ ﻓﺎﻋﻞ ½ﺗـﺮﺯﻕ¼ ﺃﻭ ﻣـﻦ )(٣
ﻣﻔﻌﻮﻟﻪ) .ﻛﺮﺧﻲ(
ﺍﻟﻜﻔﺮﻳﻦ ٓ
ﺃﻭﻟﻴﺎﺀ[ ﻧﻬﻮﺍ ﻋﻦ ﻣـﻮﺍﻻﻢ ﻟﻘﺮﺍﺑـﺔ ﺃﻭ ﺻـﺪﺍﻗﺔ ﺟﺎﻫﻠﻴـﺔ ﻭﳓﻮﳘـﺎ ﻣـﻦ ﺃﺳـﺒﺎﺏ ﺍﳌـﺼﺎﺩﻗﺔ ﻗﻮﻟﻪ ] :ﻻ ﻳﺘﺨﺬ ﺍﳌﺆﻣﻨﻮﻥ ٰ )(٤
ﻭﺍﳌﻌﺎﺷﺮﺓ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻳﺎ ﺃﻳﻬـﺎ ﺍﻟـﺬﻳﻦ ﺁﻣﻨـﻮﺍ ﻻ ﺗﺘﺨـﺬﻭﺍ ﻋـﺪﻭﻱ ﻭﻋـﺪﻭﻛﻢ ﺃﻭﻟﻴـﺎﺀ ...ﺇﱁ ﴾]ﺍﳌﻤﺘﺤﻨـﺔ[ ﻭﻗﻮﻟـﻪ ﴿ﻻ
ﺗﺘﺨﺬﻭﺍ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﺃﻭﻟﻴﺎﺀ﴾]ﺍﳌﺎﺋﺪﺓ[ ﻭﻋﻦ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻢ ﰲ ﺍﻟﻐﺰﻭ ﻭﺳﺎﺋﺮ ﺍﻷﻣـﻮﺭ ﺍﻟﺪﻳﻨﻴـﺔ ،ﻭﺳـﺒﺐ ﻧـﺰﻭﻝ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﺃﻥ
ﲨﺎﻋﺔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﻳﻮﺍ ﺩﻭﻥ ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﺑﺎﻃﻨـﺎ ﻓﱰﻟـﺖ ﺍﻵﻳـﺔ ﻴـﺎ ﳍـﻢ ﻋـﻦ ﺫﻟـﻚ ،ﻭﻗﻴـﻞ ﻧﺰﻟـﺖ ﰲ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﺃﹸﰊ
0
0
ﻭﺃﺻﺤﺎﺑﻪ ﻛﺎﻧﻮﺍ ﻳﻮﺍ ﺩﻭﻥ ﺍﳌﺸﺮﻛﲔ ﻭﺍﻟﻴﻬﻮﺩ ﻭﻳﺄﺗﻮﻢ ﺑﺎﻷﺧﺒﺎﺭ ﻭﻳﺮﺟﻮﻥ ﺃﻥ ﻳﻜﻮﻥ ﳍﻢ ﺍﻟﻈﻔـﺮ ﻋﻠـﻰ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﻰ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﻣﺜﻞ ﺫﻟﻚ .ﻭﻗﻴﻞ ﺇﻥ ﻋﺒﺎﺩﺓ ﺑﻦ ﺍﻟﺼﺎﻣﺖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻟﻪ ﺣﻠﻔﺎﺀ ﻣـﻦ ﺍﻟﻴﻬـﻮﺩ
ﻓﻘﺎﻝ ﻳﻮﻡ ﺍﻷﺣﺰﺍﺏ ﻳﺎﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺇﻥ ﻣﻌﻲ ﲬﺲ ﻣﺌﺔ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﻗﺪ ﺭﺃﻳـﺖ ﺃﻥ ﺃﺳـﺘﻈﻬﺮﻢ ﻋﻠـﻰ ﺍﻟﻌـﺪﻭ
ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ) .ﺧﺎﺯﻥ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻳﻮﺍﻟﹸﻮﻢ[ ﺗﻔﺴﲑ ﻟﻠﻔﻌﻞ ﺍﺰﻭﻡ ﻓﺎﻟﺼﻮﺍﺏ ﺣﺬﻑ ﺍﻟﻨﻮﻥ ﻛﻤﺎ ﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﻭﳝﻜﻦ ﺃﻥ ﻳﻘـﺎﻝ ﺇﻥ ﺍﻟﺘﻔـﺴﲑ ﻻ ﻳﻠـﺰﻡ ﺃﻥ )(٥
ﺴﺮ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﻓﺈﻥ ﺍﳌﺪﺍﺭ ﻋﻠﻰ ﺗﻮﺿﻴﺢ ﺍﳌﻌﲎ ﻭﳝﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﺃﻳﻀﺎ ﺃﻥ ﻫـﺬﺍ ﺍﻟﻔﻌـﻞ ﻧﻌـﺖ ﻟﻘﻮﻟـﻪ ½ﺃﻭﻟﻴـﺎﺀ¼
ﻳﻌﻄﻰ ﺣﻜﻢ ﺍﳌﻔ
ﻭﺫﻛﺮﻩ ﻟﻴﺘﻌﻠﻖ ﺑﻪ ﻗﻮﻟﹸﻪ ﴿ﻣﻦ ﺩﻭﻥ ﺍﳌﺆﻣﻨﲔ﴾) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻏﲑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺩﻭﻥ¼ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻐﲑ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺩﻳﻦ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﻀﺎﻑ ﳏﺬﻭﻑ ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﻣﻌﲎ ﻟﻨﻔﻲ ﺍﳌﻮﱃ ﻣﻦ ﺍﷲ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺇﻻ ﺃﻥ ﺗﺘﻘﻮﺍ[ ﻭﻣﻌﲎ ﺍﻵﻳﺔ ﺇﻥ ﺍﷲ ﻰ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ ﻭﻣﺪﺍﻫﻨﺘﻬﻢ ﻭﻣﺒﺎﻃﻨﺘـﻬﻢ ﺇﻻ ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﻜﻔـﺎﺭ ﻏـﺎﻟﺒﲔ )(٨
ﻇﺎﻫﺮﻳﻦ ﺃﻭ ﻳﻜﻮﻥ ﺍﳌﺆﻣﻦ ﰲ ﻗﻮﻡ ﻛﻔﺎﺭ ﻓﻴﺪﺍﻫﻨﻬﻢ ﺑﻠﺴﺎﻧﻪ ﻣﻄﻤﺌﻨﺎ ﻗﻠﺒﻪ ﺑﺎﻹﳝﺎﻥ ﺩﻓﻌﺎ ﻋﻦ ﻧﻔﺴﻪ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺴﺘﺤﻞﱠ ﺩﻣﺎ ﺣﺮﺍﻣـﺎ ﺃﻭ
ﻣﺎﻻ ﺣﺮﺍﻣﺎ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﶈﺮﻣﺎﺕ ﺃﻭ ﻳﻈﻬﺮ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﻋﻮﺭﺓ ﺍﳌﺴﻠﻤﲔ ،ﻭﺍﻟﺘﻘﻴﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻣﻊ ﺧﻮﻑ ﺍﻟﻘﺘﻞ ﻣﻊ ﺻـﺤﺔ
ﺍﻟﻨﻴﺔ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﺇﻻ ﻣﻦ ﺃﻛﺮﻩ ﻭﻗﻠﺒﻪ ﻣﻄﻤﺌﻦ ﺑﺎﻹﳝﺎﻥ﴾]ﺍﻟﻨﺨﻞ[ ﰒ ﻫﺬﻩ ﺍﻟﺘﻘﻴﺔ ﺭﺧﺼﺔ ﻓﻠﻮ ﺻﱪ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﺇﳝﺎﻧﻪ ﺣﱴ ﻗﺘﻞ ﻛـﺎﻥ
ﻟﻪ ﺑﺬﻟﻚ ﺃﺟﺮ ﻋﻈﻴﻢ .ﻭﺃﻧﻜﺮ ﻗﻮﻡ ﺍﻟﺘﻘﻴﺔ ﺍﻟﻴﻮﻡ ﻭﻗﺎﻟﻮﺍ ﺇﳕﺎ ﻛﺎﻧﺖ ﺍﻟﺘﻘﻴﺔ ﰲ ِﺟﺪﺓ ﺍﻹﺳﻼﻡ ﻗﺒـﻞ ﺍﺳـﺘﺤﻜﺎﻡ ﺍﻟـﺪﻳﻦ ﻭﻗـﻮﺓ ﺍﳌـﺴﻠﻤﲔ
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www.madinah.in
Madinah Gift Centre
ﳐﺎﻓﺔ) (١ﻓﻠﻜﻢ ﻣﻮاﻻﻢ ﺑﺎﻟﻠﺴﺎن دون اﻟﻘﻠﺐ وﻫﺬا) (٢ﻗﺒﻞ ﻋﺰة اﻹﺳﻼم وﳚﺮي ﻓﻴﻤﻦ ﻫﻮ ﰲ ﺑﻠﺪ ﻟﻴﺲ ﻗﻮﻳﺎ ﻓﻴﻬﺎ ﴿َو
اﷲ َﻔ َْﺴ ٗ ﴾ أن ﻳﻐﻀﺐ ﻋﻠﻴﻜﻢ إن واﻟﻴﺘﻤﻮﻫﻢ ﴿ َو ا ِ َ اﷲِ ْ َ ِ
اﻟﻤﺼ ْ ُ ﴿ ﴾﴾۲۸اﳌﺮﺟﻊ ﻓﻴﺠﺎزﻳﻜﻢ َُ ُُُ
ﻳﺤﺬرﻛﻢ ﴾ ﳜﻮﻓﻜﻢ ﴿ ُ
ﺗﺒﺪوہ ُ﴾ ﺗﻈﻬﺮوه ﴿ َ ْﻌﻠ َْﻤ ُ اﷲَُؕو﴾ ﻫﻮ ﴿ َ ْﻌﻠ َُﻢ َﻣﺎ ِ
ِﻛﻢ ﴾ ﻗﻠﻮﺑﻜﻢﻣﻦ ﻣﻮاﻻﻢ ﴿ َ ْاو ُ ْ ُ ْ ﺻﺪور ُ ْ ان ُ ْ ُ ْ
ﺗﺨﻔﻮا َﻣﺎ ِ ْ ُ ُ ْ ﻗﻞ ﴾ ﳍﻢ ﴿ ِ ْ﴿ُ ْ
)(٣
ﺑﺎﻟﻌ َِﺒﺎد ِ﴿﴾﴾۳۰وﻧﺰل)(٧ﳌﺎ ﻗﺎﻟﻮا ﻣﺎ ﻧﻌﺒﺪ اﻷﺻﻨﺎم إﻻ ﺣﺒﺎ رءوف ِ ْ اﷲ َﻔ َْﺴ ٗ ﴾ ﻛﺮر ﻟﻠﺘﺄﻛﻴﺪ ﴿ َ ُ
واﷲ َ ُ ْ ﻓﻼ ﻳﺼﻞ إﻟﻴﻬﺎ ﴿ َ ُ َ ُ ُ ُ
وﻳﺤﺬرﻛﻢ ُ
ﻉ
ﻉ
ﻳﺤ ِ ْ ُ ُ
ﺒﻜﻢ اﷲُ ﴾ ................................. ﻓﺎﺗﺒﻌﻮ ِ ْ ُ ْ
ﺗﺤﺒﻮن اﷲَ َ ِ ُ ْ ان ُ ْ ُ ْ
ﻛﻨﺘﻢ ُ ِ ْ َ ﷲ ﻟﻴﻘﺮﺑﻮﻧﺎ إﻟﻴﻪ ﴿ ُ ْ
ﻗﻞ ﴾ ﳍﻢ ﻳﺎ ﳏﻤﺪ ﴿ ِ ْ
)(٨
ﻓﺄﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻘﺪ ﺃﻋﺰ ﺍﷲ ﺗﻌﺎﱃ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻓﻠﻴﺲ ﻷﻫﻞ ﺍﻹﺳﻼﻡ ﺃﻥ ﻳﺘﻘـﻮﺍ ﻣـﻦ ﻋـﺪﻭﻫﻢ ﻭﻗﻴـﻞ ﺇﳕـﺎ ﲡـﻮﺯ ﺍﻟﺘﻘﻴـﺔ ﻟـﺼﻮﻥ
ﺍﻟﻨﻔﺲ ﻋﻦ ﺍﻟﻀﺮﺭ ﻷﻥ ﺩﻓﻊ ﺍﻟﻀﺮﺭ ﻋﻦ ﺍﻟﻨﻔﺲ ﻭﺍﺟﺐ ﺑﻘﺪﺭ ﺍﻹﻣﻜﺎﻥ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﲣﺎﻓﻮﺍ ﳐﺎﻓﺔ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ ُ ٰﻘ ًﺔ ¼ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﺼﺪﺭﻳﺔ ﺃﻱ ﻋﻠﻰ ﺃﻧـﻪ ﻣﻔﻌـﻮﻝ ﻣﻄﻠـﻖ ﻭﻫـﻮ ﺃﺣـﺪ ﻭﺟﻬـﲔ، )(١
ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺑﻪ) .ﲨﻞ(
0
0
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﺬﻛﻮﺭ ﻭﻗﻮﻟﻪ ½ﻭﳚـﺮﻱ¼ ﺃﻱ ﺍﻻﺳـﺘﺜﻨﺎﺀ ﺍﳌـﺬﻛﻮﺭ ﻭﻗﻮﻟـﻪ ½ﻟـﻴﺲ ﻗﻮﻳـﺎ ﻓﻴﻬـﺎ¼ ﺍﺳـﻢ ﻟـﻴﺲ ﺿـﻤﲑ )(٢
ﻣﺴﺘﻜﻦ ﻓﻴﻬﺎ ﻳﻌﻮﺩ ﻋﻠﻰ ½ﻣﻦ¼ ﺃﻭ ﻋﻠﻰ ½ﺍﻹﺳﻼﻡ¼ ﺃﻱ ﻟﻴﺲ ﻫﻮ ﻗﻮﻳﺎ ﻓﻴﻬﺎ ﺃﻭ ﻟﻴﺲ ﺍﻹﺳﻼﻡ ﻗﻮﻳﺎ ﻓﻴﻬﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻳﻌﻠﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﻭﻳﻌﻠﻢ﴾ ﻣﺴﺘﺄﻧﻒ ﻭﻟﻴﺲ ﻣﻨﺴﻮﻗﺎ ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ،ﻭﺫﻟﻚ ﺃﻥ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﲟﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ )(٣
ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻏﲑ ﻣﺘﻮﻗﻒ ﻋﻠﻰ ﺷﺮﻁ ﻓﻠﺬﻟﻚ ﺟﻲﺀ ﺑﻪ ﻣﺴﺘﺄﻧﻔﺎ ﻭﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﻟﻌﺎﻡ ﺑﻌﺪ ﺍﳋﺎﺹ ﻭﻫﻮ ﴿ﻣﺎ ﰲ ﺻﺪﻭﺭﻛﻢ﴾
ﺗﺄﻛﻴﺪﺍ ﻟﻪ ﻭﺗﻘﺮﻳﺮﺍ .ﻓﺈﻥ ﻗﻴﻞ ﻭﺟﻪ ﺫﻛﺮ ﺍﻟﻌﻠﻢ ﲞﻔﻴﺎﺕ ﺍﻟﻀﻤﺎﺋﺮ ﻇﺎﻫﺮ ﻓﻤﺎ ﻭﺟﻪ ﺫﻛﺮ ﺍﻟﻌﻠﻢ ﲟﺎ ﻳﺒﺪﻭﺍ ﻭﻳﻈﻬـﺮ ﻣﻨـﻬﺎ ﻓـﺎﳉﻮﺍﺏ ﺃﻥ
ﺍﻟﻐﺮﺽ ﻣﻦ ﺫﻛﺮﻩ ﺃﻥ ﻋﻠﻤﻪ ﺗﻌﺎﱃ ﲟﺎ ﺧﻔﻲ ﻭﻣﺎ ﻇﻬﺮ ﰲ ﻣﺮﺗﺒﺔ ﻭﺍﺣﺪﺓ ﻓﻠﻴﺲ ﺑﻴﻨﻬﻤﺎ ﺗﻔﺎﻭﺕ ﺑﻞ ﻛﻞ ﻣﻨﻬﻤﺎ ﻇﺎﻫﺮ ﻋﻨﺪﻩ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﻣﻨﻪ ﺗﻌﺬﻳﺐ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺭﺑﻄﻪ ﲟﺎ ﺳﺒﻖ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﺒﺘﺪﺃ ﺧﱪﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ﻣﻌﻤﻮﻝ ½ﲡﺪ¼ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ½ﺗﻮ ﺩ¼ ﺇﱁ ﺣﺎﻻ ﻣـﻦ ﺍﻟـﻀﻤﲑ ﰲ )(٥
ﻋﻤﻠﺖ ﻭﺍﳊﺎﻟﻴﺔ ﻻ ﻳﺼﺢ ﻟﻌﺪﻡ ﺍﳌﻘﺎﺭﻧﺔ ﺇﺫ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﻌﺎﺟﻞ ﻭﺍﻟﻮﺩ ﰲ ﺍﻵﺟﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻏﺎﻳﺔ[ ﺗﻔﺴﲑ ﻟـ ½ﺃﻣﺪﺍ¼ ﻭﻗﻮﻟﻪ ½ﰲ ﺎﻳﺔ ﺍﻟﺒﻌﺪ¼ ﺗﻔﺴﲑ ﻟـ ½ﺑﻌﻴﺪﺍ¼ ،ﻭﺍﻟﻨﻬﺎﻳﺔﹸ ﺁﺧﺮ ﺍﳌﺴﺎﻓﺔ ﻓﻜﺄﻧﻪ ﺍﻋﺘﱪﻫـﺎ ﺃﻣـﺮﺍ ﳑﺘـﺪﺍ ﺣـﱴ )(٦
ﺟﻌﻞ ﳍﺎ ﻏﺎﻳﺔ ،ﻭﺍﳌﺮﺍﺩ ﺍﻟﺘﻨﺼﻴﺺ ﻋﻠﻰ ﺷﺪﺓ ﺍﻟﺒﻌﺪ ﺃﻱ ﻃﺮﻑ ﺍﻟﻨﻬﺎﻳﺔ ﺍﻵﺧِﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﺑﻌﺪﻩ ﺟﺰﺀ ﺃﺻﻼ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻗﻞ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻥ ...ﺇﱁ[ ﺩﻟﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺷﺮﻑ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﻧﻪ ﺟﻌﻞ ﻣﺘﺎﺑﻌﺘﻪ ﻣﺘﺎﺑﻌـﺔ ﺣﺒﻴﺒـﻪ ﻭﻗـﺎﺭﻥ )(٨
ﻃﺎﻋﺘﻪ ﺑﻄﺎﻋﺘﻪ ﻓﻤﻦ ﺍﺩﻋﻰ ﻣﺤﺒﺔ ﺍﷲ ﻭﺧﺎﻟﻒ ﺳﻨﺔ ﻧﺒﻴﻪ ﻓﻬﻮ ﻛﺬﺍﺏ ﺑﻨﺺ ﻛﺘﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﻴﻞ:
Å
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Madinah Gift Centre
ﻗﻞ ﴾رﺣﻴﻢ ﴿ ﴾ ﴾۳۱ﺑﻪ ﴿ ُ ْ ﻏﻔﻮر ﴾ ﳌﻦ اﺗﺒﻌﲏ ﻣﺎ ﺳﻠﻒ ﻣﻨﻪ ﻗﺒﻞ ذﻟﻚ ﴿ ِ ْ ٌ ذﻧﻮﺑﻜﻢؕ َواﷲُ َ ُ ْ ٌ ﲟﻌﲎ أﻧﻪ ﻳﺜﻴﺒﻜﻢ ﴿ َو َ ْﻐ ِ ْ ُ ْ
َﻜﻢ ُ ُ ْ َ ُ ْ
)(١
ﻳﻦ
ﻳﺤﺐ ا ْﻜ ٰ ِ ِ ْ َ
ﻓﺎن اﷲَ َﻻ ُ ِ ﺳﻮل ﴾ ﻓﻴﻤﺎ ﻳﺄﻣﺮﻛﻢ ﺑﻪ ﻣﻦ اﻟﺘﻮﺣﻴﺪ ﴿ َ ِ ْ
ﻓﺎن َﺗ َﻮﻟ ْﻮا﴾ أﻋﺮﺿﻮا) (٣ﻋﻦ اﻟﻄﺎﻋﺔ ﴿ َ ِ )(٢
اﷲ َواﻟﺮ ُ ْ َ ﳍﻢ ﴿ َ ِ ْ ُ
اﻃﻴﻌﻮا َ
وﻧﻮﺣـﺎ و َل اﺻـﻄ ﴾ اﺧﺘـﺎر ﴿ َ َ
دم َ ُ ْ ً ﴿ ﴾﴾۳۲ﻓﻴﻪ إﻗﺎﻣﺔ اﻟﻈﺎﻫﺮ ﻣﻘﺎم اﳌﻀﻤﺮ أي ﻻ ﳛﺒﻬﻢ ﲟﻌﲎ أﻧﻪ ﻳﻌﺎﻗﺒﻬﻢ ﴿ ِان َ
اﷲ ْ َ
)(٥ )(٤
?ﻭﻟﻔﻆ ﺍﻵﻝ ﻣﻘﺤﻢ١٢ .ﻙ
ﻌـﻀ َ ﺎ ِﻣـﻦ ﴾ وﻟـﺪ
َْ ُ ذرﻳـﺔُ ﴿ ـﺴﻠﻬﻢﻧ ﻦ ﻣ اﻷﻧﺒﻴﺎء ﻌﻞ ﲜ ﴾ ﴾ ۙ
۳۳ ﴿ ِﻤﺮن ﴾ ﲟﻌﲎ أﻧﻔﺴﻬﻤﺎ ﴿ َﻋ َ ٰ ِ َ
ْ َﻤﻠ ْ
اﻟﻌ ﻴﻢ َو َل ﻋ ْ ٰ َ ِ ْاﺑﺮٰ ِ ْ َ
)(٨ )(٧ )(٦
0
)ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺃﻧﻪ ﻳﺜﻴـﺒﻜﻢ[ ﺃﻱ ﺃﻭ ﻳﺮﺿـﻰ ﻋـﻨﻜﻢ ﻭﻓﻴـﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺘﻌـﺒﲑ ﺑﺎﶈﺒـﺔ ﻋﻠـﻰ ﻃﺮﻳـﻖ ﺍﻻﺳـﺘﻌﺎﺭﺓ ﺃﻭ ﺍﳌﻘﺎﺑﻠـﺔ ﺃﻱ )(١
ﺍﳌﺸﺎﻛﻠﺔ ﻭﺇﻻ ﻓﻘﺪ ﻋﺮﻓﺖ ﺃﻥ ﺍﶈﺒﺔ ﻫﻲ ﻣﻴﻞ ﺍﻟﻨﻔﺲ ﺇﱃ ﺍﻟﺸﻲﺀ ﻭﻫﺬﺍ ﻣﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ[ ﺇﳕﺎ ﻗﻴﺪ ﺑﻪ ﻷﻥ ﺍﻟﺘﻮﻟﹼﻲ ﻋﻦ ﻃﺎﻋﺘﻬﻤﺎ ﰲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻔﺮﻋﻴﺔ ﻻ ﻳﻮﺟﺐ ﺍﻟﻜﻔﺮ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺃﻋﺮﺿﻮﺍ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺗﻮﻟﻮﺍ¼ ﻣﺎﺽ ﻻ ﻣﻀﺎﺭﻉ ﻛﻤﺎ ﻗﻴﻞ ﻷﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺣﺬﻑ ﺍﻟﺘﺎﺀ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﻘﺎﻡ ﺍﳌﻀﻤﺮ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻗﺼﺪ ﺍﻟﻌﻤﻮﻡ ﻭﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﻟﹼﻲ ﺳﺒﺐ ﺍﻟﻜﻔﺮ] .ﻋﻠﻤﻴﺔ[ )(٤
ﺍﺻﻄﻔﻰ ﺍٰﺩﻡ﴾[ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﻟﺪﺧﻮﳍﻢ ﰲ ﺍﻟﻌﺎﳌﲔ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ ٰ ﻗﻮﻟﻪ﴿]:ﺇﻥ ﺍﷲ )(٥
ﻗﻮﻟﻪ ] :ﻭﺍٰﻝ ٰ
ﺇﺑﺮﻫﻴﻢ[ ﻭﺧﺎﲤﻬﻢ ﺣﺒﻴﺐ ﺍﷲ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻭﻗﻮﻟـﻪ ½ﻭﺁﻝ ﻋﻤـﺮﺍﻥ¼ ﻓـﺈﻥ ﻗﻴـﻞ ﺁﻝ ﻋﻤـﺮﺍﻥ ﺩﺍﺧﻠـﻮﻥ ﰲ ﺁﻝ )(٦
ﺇﺑﺮﺍﻫﻴﻢ ﻓﻤﺎ ﻭﺟﻪ ﺫﻛﺮﻫﻢ ﺻﺮﳛﺎ ﺑﻌﺪ ﺩﺧﻮﳍﻢ ﰲ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻗﻠﻨﺎ ﺫﻛﺮﻫﻢ ﺻﺮﳛﺎ ﻟﻴﻌﺮﻑ ﺷﺮﻓﻬﻢ ﺑﻄﺮﻳﻖ ﺍﻟﺘـﺼﺮﻳﺢ ﻭﻟـﻴﺲ ﺍﻟﺘﺨـﺼﻴﺺ
ﺑﻌﺪ ﺍﻟﺘﻌﻤﻴﻢ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺸﺮﻑ ،ﻛﻴﻒ ﻭﻧﺒﻴﻨﺎ ﺳﻴﺪ ﺍﻟﻌﺎﳌﲔ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺩﺍﺧﻞ ﰲ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺃﻧﻔﺴﻬﻤﺎ[ ﻳﻌﲏ ﺃﻥ ﻟﻔﻆ ½ﺁﻝ ﻛﺬﺍ¼ ﲟﻌﲎ ½ﻧﻔﺲ ﻛﺬﺍ¼ ﺃﻭ ﺃﺎ ﻣﻘﺤﻤﺔ ﻓﻜﺄﻧﻪ ﻗﺎﻝ ½ﻭﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﻤﺮﺍﻥ¼) .ﲨﻞ( )(٧
ﻗﻮﻟﻪ] :ﻣﻦ ﻭﻟﹶﺪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ½ﻣﻦ ﺑﻌﺾ¼ ﺍﻻﲢﺎﺩ ﰲ ﺍﻟﻨﺴﺐ ﻻ ﰲ ﺍﻟﺪﻳﻦ ﻛﻤﺎ ﻗﻴﻞ ﻷﻧﻪ ﳎﺎﺯ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺃﺫﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺇﺫ¼ ﻇﺮﻑ ﰲ ﳏﻞ ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻟﻴﺔ ﶈﺬﻭﻑ ،ﻭﺍﻟﺘﻘﺪﻳﺮ ﺃﺫﻛﺮ ﻳﺎ ﳏﻤﺪ ﻭﻗﺖ ﻗﻮﻝ ﺇﻣـﺮﺃﺓ )(٩
ﻋﻤﺮﺍﻥ ،ﻭﺍﳌﻘﺼﻮﺩ ﺫﻛﺮ ﺍﻟﻘﺼﺔ ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻻ ﺫﻛﺮ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ] .ﻋﻠﻤﻴﺔ[
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ﻟﻠﺨﺪﻣﺔ وﻫﻲ ﻻ ﺗﺼﻠﺢ ﳍﺎ ﻟﻀﻌﻔﻬﺎ وﻋﻮرﺎ) (٦وﻣﺎ ﻳﻌﺘـﺮﻳﻬﺎ ﻣـﻦ اﳊـﻴﺾ وﳓـﻮه ﴿ َو ا ِ ْ َﺳـﻤ ْ ُﺘ َ ﺎ َﻣـﺮْ َ َﻳﻢ)َ (٧و ا ِ اُﻋ ِ ْ ُ
ﻴـﺬ َﺎﺑ ِ َ َو
ﺟﻴﻢ ﴿ ﴾﴾۳۶اﳌﻄﺮود .ﰲ اﳊﺪﻳﺚ ½ﻣﺎ ﻣﻦ ﻣﻮﻟﻮد ﻳﻮﻟﺪ إﻻ ﻣﺴﻪ اﻟﺸﻴﻄﺎن ﺣﲔ ﻳﻮﻟﺪ
اﻟﺸﻴﻄﻦاﻟﺮ ِ ْ ِ ذرﻳﺘ َ ﺎ ﴾ أوﻻدﻫﺎ ﴿ ِ َ
ﻣﻦ ْ ٰ ِ ُ َ
ﺣﺴﻦ َواﻧ َ َﺘ َ ﺎ ﻓﺘﻘﺒ َﻠ َ ﺎ َرﺑ َ ﺎ ﴾ أي ﻗﺒﻞ ﻣﺮﻳﻢ ﻣﻦ أﻣﻬﺎ ﴿ ِ َ ُ ْ ٍ
ﻘﺒﻮل َ َ ٍ ﻓﻴﺴﺘﻬﻞ ﺻﺎرﺧﺎ إﻻ ﻣﺮﻳﻢ واﺑﻨﻬﺎ ¼ رواه اﻟﺸﻴﺨﺎن َ َ َ ﴿.
)(٨
ﻗﻮﻟﻪ] :ﺣﻨﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻣﺮﺃﺓ ﻋﻤﺮﺍﻥ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ½ﺣﻨﺔ¼ ﺑﺎﳊﺎﺀ ﺍﳌﻬﻤﻠﺔ ﻭﺍﻟﻨﻮﻥ )ﺍﳌﺸﺪﺩﺓ( ﺑﻨـﺖ ﻓـﺎﻗﻮﺫ ﺃﻡ ﻣـﺮﱘ )(١
0
0
ﺍﻟﺒﺘﻮﻝ ،ﺟﺪﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻡ ﺃﻣﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻥ ﺃﺟﻌﻞ[ ﺇﳕﺎ ﻗﺪﺭﻩ ﻟﺌﻼ ﻳﺮﺩ ﺃﻥ ﺍﻟﻨﺬﺭ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﻔﻌﻞ ﻻ ﺑﺎﻟﻌﲔ ﻭﻫﻮ ﻣﺎ ﰲ ﺑﻄﻨﻬﺎ ﻭﺃﻳﻀﺎ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﳏـﺮﺭﺍ¼ )(٢
ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻟﻠﺠﻌﻞ ﺍﳌﻘﺪﺭ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﻟﻨﺬﺭ ﻻ ﻳﻘﺘﻀﻲ ﻣﻔﻌﻮﻟﲔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻌﺘﺬﺭﺓ[ ﺟﻮﺍﺏ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﺎﱂ ﲟﺎ ﻭﺿﻌﺖ ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﻗﻮﳍﺎ ﴿ﺇﱐ ﻭﺿﻌﺘﻬﺎ ﺃﻧﺜﻰ﴾ ﻭﺍﳉﻮﺍﺏ ﺃﻧﻪ ﻟﻴﺲ ﻣﺮﺍﺩﻫﺎ )(٣
ﺍﻹﺧﺒﺎﺭ ﲟﻔﻬﻮﻣﻪ ﺑﻞ ﺇﻇﻬﺎﺭ ﺍﻟﻌﺬﺭ ﺑﺈﻇﻬﺎﺭ ﻓﻮﺍﺕ ﺍﳌﻘﺼﻮﺩ ﺍﻟﺬﻱ ﻫﻮ ﲢﺮﻳﺮ ﺍﻟﻮﻟﺪ ﺍﻟﺬﹶﻛﹶﺮ ﻭﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻹﻇﻬﺎﺭ ﻃﻠﺐ ﺭﲪﺔ ﻣﻦ
ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﺒﻮﳍﺎ ﻣﻜﺎﻧﻪ ﻭﺇﻻ ﻓﻜﻤﺎ ﻋﻠﻢ ﺍﳌﺨﺎﻃﹶﺐ ﻣﺎ ﺫﹸﻛﺮ ﻋﻠﻢ ﺃﻳﻀﺎ ﺍﻟﻌﺬﺭ ﺇﺫ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﺧﺎﻓﻴﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﲨﻠﺔ ﺍﻋﺘﺮﺍﺽ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻮﺍﻭ ﺍﻋﺘﺮﺍﺿﻴﺔ ﻻ ﻋﺎﻃﻔـﺔ ﻓـﻼ ﻳـﺮﺩ ﺃﻧـﻪ ﻻ ﻳـﺴﺘﻘﻴﻢ ﻋﻄـﻒ ﻛﻼﻣـﻪ ﺗﻌـﺎﱃ ﻋﻠـﻰ )(٤
ﻛﻼﻣﻬﺎ ﻭﻓﺎﺋﺪﺗﻪ ﺗﻌﻈﻴﻢ ﻣﻮﺿﻮﻋﻬﺎ ﻭﲡﻬﻴﻼ ﳍﺎ ﺑﺸﺎﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﰲ ﻗﺮﺍﺀﺓ ﺑﻀﻢ ﺍﻟﺘﺎﺀ[ ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻬﻮ ﻣﻦ ﻛﻼﻣﻬﺎ ﻭﻻ ﻳﻜﻮﻥ ﺍﻋﺘﺮﺍﺿﺎ ﻭﺣﻴﻨﺌـﺬ ﻓﻔﻴـﻪ ﺍﻟﺘﻔـﺎﺕ ﻣـﻦ ﺍﳋﻄـﺎﺏ ﺇﱃ )(٥
ﺍﻟﻐﻴﺒﺔ ﺇﺫ ﻟﻮ ﺟﺮﺕ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﻗﻮﳍﺎ ½ﺭﺏ¼ ﻟﻘﺎﻟﺖ ½ﻭﺃﻧﺖ ﺃﻋﻠﻢ¼) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻭﻋﻮﺭﺎ[ ﺃﻱ ﻛﻮﺎ ﻋﻮﺭﺓ ﻭﻗﻮﻟﻪ ½ﻭﻣﺎ ﻳﻌﺘﺮﻳﻬﺎ¼ ﺃﻱ ﻭﳌﺎ ﻳﻌﺘﺮﻳﻬﺎ ﻭﻗﻮﻟﻪ ½ﻭﳓﻮﻩ¼ ﻛﺎﻟﻨﻔﺎﺱ ﻭﺍﻟﻮﻻﺩﺓ) .ﲨﻞ( )(٦
ﻗﻮﻟﻪ﴿]:ﻭﺇﱐ ﲰﻴﺘﻬﺎ ﻣﺮﱘ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺱ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﺴﻤﻴﺔ ﺍﻷﻃﻔﺎﻝ ﻳﻮﻡ ﺍﻟﻮﻻﺩﺓ ﻻ ﻳـﻮﻡ ﺍﻟـﺴﺎﺑﻊ ﻷـﺎ ﺇﳕـﺎ ﻗﺎﻟـﺖ ﻫـﺬﺍ )(٧
ﺑﺈﺛﺮ ﺍﻟﻮﺿﻊ .ﻗﻠﺖ ﻭﻓﻴﻪ ﻣﺸﺮﻭﻋﻴﺔ ﺃﺻﻞ ﺍﻟﺘﺴﻤﻴﺔ ﻭﺃﻥ ﺍﻷﻡ ﻗﺪ ﺗﺴﻤﻲ ﻭﻻ ﲣﺘﺺ ﺑﺎﻷﺏ).ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻣﺮﱘ[ ﺃﻱ ﻓﺼﻴﻐﺔ ﺍﻟﺘﻔﻌﻞ ﻟﻴﺴﺖ ﻟﻠﺘﻜﻠﻒ ﻛﻤﺎ ﻫﻮ ﺃﺻﻠﻬﺎ ﺑﻞ ﲟﻌﲎ ﺃﺻﻞ ﺍﻟﻔﻌﻞ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻗﺒِﻞ َ )(٨
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ﻗﻮﻟﻪ] :ﺃﻧﺸﺄﻫﺎ ﲞﻠﻖ ﺣﺴﻦ[ ﺃﻱ ﻭﻣﻌﺮﻓﺔ ﺗﺎﻣﺔ ﺑﺎﷲ ﺗﻌﺎﱃ .ﻭﻫﺬﺍ ﳎﺎﺯ ﻋﻦ ﺗﺮﺑﻴﺘﻬﺎ ﲟـﺎ ﻳـﺼﻠﺤﻬﺎ ﰲ ﲨﻴـﻊ ﺃﺣﻮﺍﳍـﺎ ﺃﻱ ﺑﻄﺮﻳـﻖ )(١
ﺫﻛﺮ ﺍﳌﻠﺰﻭﻡ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻼﺯﻡ ﺃﻭ ﺑﻄﺮﻳﻖ ﺍﻻﺳﺘﻌﺎﺭﺓ ﺇﺫ ﺍﻟﺰﺍﺭﻉ ﱂ ﻳﺰﻝ ﻳﺘﻌﻬﺪ ﺯﺭﻋﻪ ﺑﺴﻘﻴﻪ ﻭﺇﺯﺍﻟﺔ ﺍﻵﻓﺎﺕ ﻋﻨﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺃﺗﺖ ﺎ ﺃ ﻣﻬﺎ ﺍﻷﺣﺒﺎﺭ ...ﺇﱁ[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﻓﺘﻘﺒﻠﻬﺎ ﺭﺎ﴾ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﴿ﻭﺃﻧﺒﺘﻬﺎ ﻧﺒﺎﺗـﺎ ﺣـﺴﻨﺎ﴾ ﻓﻬـﻮ ﻣـﺆﺧﺮ ﰲ )(٢
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ﺍﻟﻮﺍﻗﻊ ﻋﻦ ﺇﺗﻴﺎﻥ ﺃﻣﻬﺎ ﺎ ﻓﺈﻧﻪ ﺑﻴﺎﻥ ﳊﺎﳍﺎ ﰲ ﻣﺪﺓ ﺗﺮﺑﻴﺘﻬﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺳﺪﻧﺔ ﺑﻴﺖ ﺍﳌﹸﻘﺪﺱ[ ﺍﻟﺴﺪﻧﺔ ﲨﻊ ﺳﺎﺩﻥ ﻛﺨﺪﻣﺔ ﲨﻊ ﺧﺎﺩﻡ ﻭﺯﻧﺎﹰ ﻭﻣﻌﲎ ﻭﰲ ﺍﳌﺨﺘـﺎﺭ ﺍﻟـﺴﺎﺩﻥ ﺧـﺎﺩﻡ ﺍﻟﻜﻌﺒـﺔ ﻭﺑﻴـﺖ )(٣
ﺍﻷﺻﻨﺎﻡ ،ﻭﺍﳉﻤﻊ ﺍﻟﺴﺪﻧﺔ ﻭﻗﺪ ﺳﺪﻥ ﻣﻦ ﺑﺎﺏ ﻧﺼﺮ ﻭﻛﺘﺐ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺇﻣﺎﻣﻬﻢ[ ﻭﻫﻮ ﻋﻤﺮﺍﻥ ﺑﻦ ﻣﺎﺛﺎﻥ ﻭﻛﺎﻥ ﺑﻨﻮ ﻣﺎﺛﺎﻥ ﺭﺅﺱ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻣﻠﻮﻛﻬﻢ ﻓﻬﺬﺍ ﻭﺟﻪ ﻛﻮﻧﻪ ﺇﻣﺎﻣﻬﻢ ﻭﺇﻥ ﱂ ﻳﻜـﻦ ﻧﺒﻴـﺎ )(٤
ﻓﺎﳌﺮﺍﺩ ﺑﺎﻹﻣﺎﻡ ﺍﻟﺮﺋﻴﺲ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺧﺎﻟﺘﻬﺎ[ ﻭﻫﻲ ﺇﻳﺸﺎﻉ ﺑﻨﺖ ﻓﺎﻗﻮﺫ) .ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﺃﻗﻼﻣﻬﻢ[ ﻗﻴﻞ ﻫﻲ ﺳِﻬﺎﻡ ﺍﻟﻨﺸﺎﺏ ﻭﻗﻴﻞ ﺍﻷﻗﻼﻡ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﻜﺘﺒﻮﻥ ﺎ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻛﺎﻧﺖ ﻣـﻦ ﻧﺤـﺎﺱ ﻭﻗﻮﻟـﻪ ½ﻋﻠـﻰ ﺃﻥ ﻣـﻦ )(٦
ﺛﺒﺖ ﻗﻠﻤﻪ ﰲ ﺍﳌﺎﺀ¼ ﺃﻱ ﻭﻗﻒ ﻋﻦ ﺍﳉﺮﻱ ﻣﻊ ﺍﳌﺎﺀ ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺄﺎ ﻛﺎﻧﺖ ﺳﻬﺎﻡ ﺍﻟﻨﺸﺎﺏ ﻭﻗﻮﻟﻪ ½ﻭﺻـﻌِﺪ¼ ﺃﻱ ﱂ ﻳﻐـﺺ
ﰲ ﺍﳌﺎﺀ ﺑﻞ ﺍﺳﺘﻤﺮ ﺻﺎﻋﺪﺍ ﺃﻱ ﻭﺍﻗﻔﺎ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺎﺀ ﻣﻦ ﻏﲑ ﹶﻏﻮﺹ ﻓﻴﻪ .ﻭﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻘـﻮﻝ ﺑﺄـﺎ ﻛﺎﻧـﺖ ﻣـﻦ ﻧﺤـﺎﺱ ﻓﻠـﻮ ﻗـﺎﻝ
ﺍﳌﻔﺴﺮ ½ﺃﻭ ﺻﻌِﺪ¼ ﻟﻜﺎﻥ ﺃﻭﺿﺢ ﻟﻴﻜﻮﻥ ﺍﻟﻜﻼﻡ ﻣﻮﺯﻋﺎ ﻋﻠﻰ ﺍﳋﻼﻑ ﰲ ﺍﻷﻗﻼﻡ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﳑﺪﻭﺩﺍ ﻭﻣﻘﺼﻮﺭﺍ[ ﺭﺍﺟﻊ ﻟﻠﺘﺸﺪﻳﺪ ﻭﺃﻣﺎ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺨﻔﻴﻒ ﻓﻬﻮ ﺑﺎﳌﺪ ﻻ ﻏﲑ ﻭﻗﻮﻟﻪ ½ﻭﺍﻟﻔﺎﻋـﻞ ﺍﷲ¼ ﺃﻱ ﺿـﻤﲑ ﻳﻌـﻮﺩ )(٧
ﻋﻠﻰ ﺍﷲ ﺍﳌﻌﺒﺮ ﻋﻨﻪ ﺑﺎﻟﺮﺏ ﰲ ﻗﻮﻟﻪ ﴿ﻓﺘﻘﺒﻠﻬﺎ ﺭﺎ﴾) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺍﻟﻐﺮﻓﺔ[ ﲰﻴﺖ ﳏﺮﺍﺑﺎ ﻷﺎ ﳏﻞ ﳏﺎﺭﺑﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻷﻥ ﺍﳌﺘﻌﺒﺪ ﻓﻴﻬﺎ ﻳﺤﺎﺭﺑﻪ ﻭﻟﺬﻟﻚ ﻳﻘﺎﻝ ﻟﻜﻞ ﳏﻞ ﻣﻦ ﻣﺤﺎﻝﹼ ﺍﻟﻌﺒـﺎﺩﺓ )(٨
ﳏﺮﺍﺏ) .ﲨﻞ(
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ﻨﺎﻟـ َ ﴾ أي ﳌـﺎ رأى زﻛﺮﻳـﺎﺣﺴﺎب ﴿ ﴾﴾۳۷رزﻗﺎ واﺳﻌﺎ ﺑﻼ ﺗﺒﻌﺔِ َ ُ ﴿ .ﺸﺎ ُء ِ َﻐ ْ ِ ِ َ ٍﻣﻦ َ ٓ ﻳﺄﺗﻴﲏ ﺑﻪ ﻣﻦ اﳉﻨﺔ ﴿ ِان َ
اﷲ َ ْﻳﺮز ُُق َ ْ
)(٣
ذﻟﻚ وﻋﻠﻢ) (٤أن اﻟﻘﺎدر ﻋ اﻹﺗﻴﺎن ﺑﺎﻟـﺸﻲء ﰲ ﻏـﲑ ﺣﻴﻨـﻪ ﻗـﺎدرﻋ اﻹﺗﻴـﺎن ﺑﺎﻟﻮﻟـﺪ ﻋـ اﻟﻜـﱪ وﻛـﺎن أﻫـﻞ ﺑﻴﺘـﻪ
ﻟﺪﻧ ْ َ ﴾ ﻣﻦ ﻋﻨﺪك ﴿ ُ ً
ذرﻳﺔ ﻃ َ َ ً
ﺒﺔ﴾ دﻋﺎ َز َ ِ ﻳﺎ َرﺑ ٗ ﴾ ﳌﺎ دﺧﻞ اﳌﺤﺮاب ﻟﻠﺼﻼة ﺟﻮف اﻟﻠﻴﻞ﴿ َ َ
ﻗﺎل َرب َ ْﺐ ِ ْ ِ ْ
ﻣﻦ ُ اﻧﻘﺮﺿﻮا ﴿ َ َ
اب ﴾ أيﻜﺔ ﴾ أي ﺟﱪﻳﻞ ﴿ َو ُ َﻮ َ ٓﻗﺎٌِ Òﻢ َﺼ ْ ِ ْاﻟﻤ ِ ْ َ ِ اﻟﻤﻠٓ ٰ ِ َ ُ
ﻓﻨﺎدﺗْ ُ ْ َ ﺳﻤﻴﻊ ﴾ ﳎﻴﺐ)ِ ٓ َ ﴿ (٥
اﻟﺪﻋﺎء ﴿َ َ َ ﴿ ﴾ ﴾۳۸ وﻟﺪا ﺻﺎﳊﺎ ﴿ ِاﻧ َ َ ِ ْ ُ
?ﺃﻱ ﺑﻜﺴﺮ ﺇﻥ١٢ .ﻙ
ﻠﻤﺔٍ ﴾
ﻣﺼﺪﻗﺎ ﺑ ِ َ ِ َ اﳌﺴﺠﺪ ﴿ َان ﴾ أي ﺑﺄن وﰲ ﻗﺮاءة ﺑﺎﻟﻜﺴﺮ ﺑﺘﻘﺪﻳﺮ اﻟﻘﻮل ﴿ َ
اﷲ ُ َﻳﺒ ُ َک ﴾ ﻣﺜﻘﻼ وﳐﻔﻔﺎ ﴿ ِ َ ْ ٰ
ﺑﻴﺤﻴـﻲ ُ َ
)(٧ )(٦
ﻗﻮﻟﻪ] :ﻭﺟﺪ ﻋﻨﺪﻫﺎ ﺭﺯﻗﺎ[ ﻓﻜﺎﻧﺖ ﻳﺮﺯﻗﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﲦﺎﺭ ﺍﳉﻨﺔ ﻭﱂ ﺗﺮﺿﻊ ﺛﹶﺪﻳﺎ ﻗﻂ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ .ﻭﻫﺬﺍ ﻳـﺪﻝ ﻋﻠـﻰ ﺟـﻮﺍﺯ )(١
ﺍﻟﻜﹶﺮﺍﻣﺔ ﻷﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ) .ﺧﺎﺯﻥ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ ] :ﻳٰﻤﺮﱘ ﺃﱏ ...ﺇﱁ[ ﺭﻭﻱ ﺃﻥ ﻓﺎﻃﻤﺔ ﺍﻟﺰﻫـﺮﺍﺀ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﺎ ﺃﹶﻫـﺪﺕ ﺇﱃ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺭﻏـﻴﻔﲔ )(٢
ﻭﺑﻀﻌﺔ ﳊﻢ ﻓﺮﺟﻊ ﺎ ﺇﻟﻴﻬﺎ ﺃﻱ ﺃﺭﺳﻠﻬﺎ ﺇﻟﻴﻬﺎ ﺃﻭ ﺃﺧﺬﻫﺎ ﻭﺭﺟﻊ ﺎ ﻣﻐﻄﱠﺎﺓﹰ ﻭﻗﺎﻝ ﻫﻠﹸﻤـﻲ ﻳـﺎ ﺑﻨﻴـﺔﹸ ﻓﻜـﺸﻔﺖ ﻋـﻦ ﺍﻟﻄﺒـﻖ ﻓـﺈﺫﺍ ﻫـﻮ
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ﳑﻠﻮﺀ ﺧﺒﺰﺍ ﻭﳊﻤﺎ ،ﻓﻘﺎﻝ ﳍﺎ ﺃﻧﻰ ﻟﻚِ ﻫﺬﺍ ﻓﻘﺎﻟﺖ ﻫﻮ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺇﻥ ﺍﷲ ﻳﺮﺯﻕ ﻣﻦ ﻳﺸﺎﺀ ﺑﻐﲑ ﺣﺴﺎﺏ ،ﻓﻘﺎﻝ ﺍﳊﻤـﺪ ﷲ ﺍﻟـﺬﻱ
ﺟﻌﻠﻚِ ﺷﺒﻴﻬﺔ ﺑﺴﻴﺪﺓ ﻧﺴﺎﺀ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ،ﰒ ﲨﻊ ﻋﻠﻴﺎ ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﻭﲨﻊ ﺃﻫﻞ ﺑﻴﺘﻪ ﺭﺿـﻮﺍﻥ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻠـﻴﻬﻢ ﺃﲨﻌـﲔ
ﻓﺄﻛﻠﻮﺍ ﻭﺷﺒِﻌﻮﺍ ﻭﺑﻘﻲ ﺍﻟﻄﻌﺎﻡ ﻛﻤﺎ ﻫﻮ ،ﻓﺄﹶﻭﺳﻌﺖ ﻋﻠﻰ ﺟِﲑﺍﺎ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺃﻱ ﳌﺎ ﺭﺃﻯ ﺯﻛﹶﺮﻳﺎ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻫﻨﺎ¼ ﻣﺴﺘﻌﺎﺭ ﻟﻠﺰﻣﺎﻥ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﻋﻠِﻢ[ ﺃﻱ ﺗﻨﺒﻪ ﻭﺍﺳﺘﺤﻀﺮ ﻋﻨﺪ ﻣﺸﺎﻫﺪﺓ ﺗﻠﻚ ﺍﳋـﻮﺍﺭﻕ ﻟﻠﻌـﺎﺩﺓ ﻋﻠـﻰ ﺣـﺪ﴿ ﻭﻟﻜـﻦ ﻟﻴﻄﻤـﺌﻦ ﻗﻠـﱯ﴾]ﺍﻟﺒﻘـﺮﺓ[ ،ﻓـﺸﻬﻮﺩ )(٤
ﺍﻟﻜﺮﺍﻣﺎﺕ ﺗﺰﻳﺪ ﰲ ﺍﻟﻴﻘﲔ ﻭﺍﻟﻜﺎﻣﻞ ﻳﻘﺒﻞ ﺍﻟﻜﻤﺎﻝ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﳎﻴﺐ[ ﻓﺴﺮ ﺍﻟﺴﻤﻴﻊ ﺑﺎﻴﺐ ﻷﻥ ﺍﻟﺴﻤﻊ ﻭﺭﺩ ﲟﻌﲎ ﺍﻟﻘﺒﻮﻝ ﻛﺜﲑﺍ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺑﺘﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ[ ﺃﻱ ﺣﺎﻝ ﻛﻮﻥ ﺍﳌﻼﺋﻜﺔ ﻗﺎﺋﻠﲔ ﻟﻪ ﴿ﺇﻥ ﺍﷲ ﻳﺒﺸﺮﻙ ...ﺇﱁ﴾) .ﲨﻞ( )(٦
ﻗﻮﻟﻪ] :ﻣﺜﻘﱠﻼ[ ﺃﻱ ﻭﺍﻟﻔﻌﻞ ﺣﻴﻨﺌﺬ ﺑﻀﻢ ﺃﻭﻟﻪ ﻭﻓﺘﺢ ﺛﺎﻧﻴﻪ ﻭﻛﺴﺮ ﺛﺎﻟﺜﻪ ﺍﳌﺜﻘﻞ ﻭﻗﻮﻟﻪ ½ﻭﳐﻔﱠﻔﺎ¼ ﺃﻱ ﻭﻫﻮ ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﺳـﻜﻮﻥ ﺛﺎﻧﻴـﻪ )(٧
ﻭﺿﻢ ﺛﺎﻟﺜﻪ ،ﻭﻫﺎﺗﺎﻥ ﺍﻟﻘﺮﺍﺀﺗﺎﻥ ﻣﻊ ﻛﻞ ﻣﻦ ﺍﻟﻜﺴﺮ ﻭﺍﻟﻔﺘﺢ ﻓﺎﻟﻘﺮﺍﺀﺍﺕ ﺃﺭﺑﻌﺔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﺼﺪﻗﺎ ﺑﻜﻠﻤﺔ ﻣﻦ ﺍﷲ[ ﻳﻌﲏ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻭﺇﳕﺎ ﲰﻲ ½ﻛﻠﻤـﺔ¼ ﻷﻥ ﺍﷲ )(٨
ﺗﻌﺎﱃ ﻗﺎﻝ ﻟﻪ ½ﻛﻦ¼ ﻓﻜﺎﻥ ﻣﻦ ﻏﲑ ﺃﺏ ﺩﻻﻟﺔﹰ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻟﻘﺪﺭﺓ ﻓﻮﻗﻊ ﻋﻠﻴﻪ ﺍﺳﻢ ﺍﻟﻜﻠﻤﺔ ﻷﻧﻪ ﺎ ﻛﺎﻥ ،ﻭﻗﻴﻞ ﲰـﻲ ½ﻛﻠﻤـﺔ¼ ﻷﻥ
ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻥ ﻳﺮﺷﺪ ﺍﳋﻠﻖ ﺇﱃ ﺍﳊﻘﺎﺋﻖ ﻭﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ ﻭﻳﻬﺘﺪﻯ ﺑﻪ ﻛﻤـﺎ ﻳﻬﺘـﺪﻯ ﺑﻜـﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ
ﻓﺴﻤﻲ ½ﻛﻠﻤﺔ¼ ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ ﻭﻗﻴﻞ ﲰﻲ ½ﻛﻠﻤﺔ¼ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺒﺸﺮ ﺑﻪ ﻣﺮﱘ ﻋﻠﻰ ﻟﺴﺎﻥ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﺭﺿـﻲ
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?ﻟﻨﻔﺴﻪ١٢ .ﻙ
ﻣﻦ ِ
اﻟﺼﻠﺤِ ْ َ وﺣﺼﻮرا ﴾ ﳑﻨﻮﻋﺎ ﻣﻦ اﻟﻨﺴﺎء ﴿ وﻧ َ ِﻴﺎ َ وﺳﻴﺪا ﴾ ﻣﺘﺒﻮﻋﺎ ﴿ َ ُ ْ ً
أﻧﻪ روح اﷲ وﲰﻲ ﻛﻠﻤﺔ ﻷﻧﻪ ﺧﻠﻖ ﺑﻜﻠﻤﺔ ﻛﻦ ﴿ َ َ ً
)(١
ﻧـــــــــــــــــ
ﻗﺎل ﴾ اﻷﻣﺮ)َ ﴿ (٥ﻛﺬٰ ﻟ ِ َ ﴾ ﻣﻦ ﺑﻠﻐﺖ ﺎﻳﺔ اﻟﺴﻦ ﻣﺎﺋﺔ وﻋﺸﺮﻳﻦ ﺳﻨﺔ ﴿ َ ْ َ َ
واﻣﺮا ِ ْ َﻋﺎ ِ ٌ ﴾ ﺑﻠﻐﺖ ﲦﺎن وﺗﺴﻌﲔ ﺳﻨﺔ ﴿ َ َ
)(٤
ﻧـــــــ ﲦﺎﻧﻴﺔ
ﺸﺎء ﴿ ﴾﴾۴۰ﻻ ﻳﻌﺠﺰه ﻋﻨﻪ ﺷﻲء ،وﻹﻇﻬﺎر ﻫﺬه اﻟﻘﺪرة) (٧اﻟﻌﻈﻴﻤﺔ أﳍﻤﻪ اﻟﺴﺆال ﺧﻠﻖ اﷲ ﻏﻼﻣﺎ ﻣﻨﻜﻤﺎ ﴿ اﷲُ َ ﻔ َ ُ
ْﻌﻞ َﻣﺎ َ َ ٓ ُ
)(٦
ﺍﷲ ﻋﻨﻬﺎ ﻭﻗﻴﻞ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺧﱪ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻗﺒﻠﻪ ﰲ ﻛﺘﺒﻪ ﺍﳌﹸﱰﻟﺔ ﻋﻠﻴﻬﻢ ﺃﻧﻪ ﳜﻠﻖ ﻧﺒﻴﺎ ﻣﻦ ﻏـﲑ ﻭﺍﺳـﻄﺔ ﺃﺏ ﻓﻠﻤـﺎ ﺟـﺎﺀ ﻗﻴـﻞ
ﻫﺬﺍ ﻫﻮ ﺗﻠﻚ ½ﺍﻟﻜﻠﻤﺔ¼ ﻳﻌﲏ ﺍﻟﺬﻱ ﻭﻋﺪ ﺃﻧﻪ ﳜﻠﻘﻪ ﻛﺬﻟﻚ ﻭﻗﻴﻞ ﺃﻥ ﺃﻡ ﳛﲕ ﻟﻘﻴـﺖ ﺃﻡ ﻋﻴـﺴﻰ ﻋﻠﻴﻬﻤـﺎ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﳘـﺎ
ﺣﺎﻣﻠﺘﺎﻥ ﻓﻘﺎﻟﺖ ﺃﻡ ﳛﲕ ﻷﻡ ﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﺷﻌﺮﺕ ﺃﱐ ﺣﺎﻣﻞ ﻓﻘﺎﻟﺖ ﻣﺮﱘ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻭﺃﻧـﺎ ﺃﻳـﻀﺎ ﺣﺎﻣـﻞ
ﻓﻘﺎﻟﺖ ﺃﻡ ﳛﲕ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﱐ ﻷﺟﺪ ﻣﺎ ﰲ ﺑﻄﲏ ﻳﺴﺠﺪ ﳌﺎ ﰲ ﺑﻄﻨﻚ ﳌﺎ ﺭﻭﻱ ﺃﺎ ﺃﺣﺴﺖ ﺑﺄﻥ ﺟﻨﻴﻨﻬﺎ ﻳﺨِﺮ ﺑِﺮﺃﺳـﻪ
ﺇﱃ ﻧﺎﺣﻴﺔ ﺑﻄﻦ ﻣﺮﱘ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻓﺬﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻣﺼﺪﻗﺎ ﺑﻜﻠﻤـﺔ ﻣـﻦ ﺍﷲ﴾ ﻳﻌـﲏ ﺃﻥ ﺳـﻴﺪﻧﺎ ﳛـﲕ ﺁﻣـﻦ ﺑـﺴﻴﺪﻧﺎ ﻋﻴـﺴﻰ
ﻭﺻﺪﻕ ﺑﻪ ،ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻤﺎ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺃﻧﻪ ﺭﻭﺡ ﺍﷲ[ ﺑﺪﻝ ﻣﻦ ½ﻋﻴﺴﻰ¼ ﻭﻣﻌﲎ ﻛﻮﻧﻪ ﺭﻭﺡ ﺍﷲ ﺃﻧﻪ ﺧﻠﻘﻪ ﻣﻦ ﻏﲑ ﻭﺍﺳـﻄﺔ ﺃﺏ ﻓﻬـﻮ ﰲ ﺍﳌﻌـﲎ ﻗﺮﻳـﺐ ﻣـﻦ ﻣﻌـﲎ )(١
ﻛﻮﻧﻪ ﻛﻠﻤﺔ ﻭﻗﻴﻞ ﺇﳕﺎ ﲰﻲ ﺭﻭﺣﺎ ﻷﻧﻪ ﺣﺼﻞ ﻣﻦ ﺍﻟﺮﻳﺢ ﺍﳊﺎﺻﻞ ﻣِﻦ ﻧ ﹾﻔﺦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ،ﻭﺍﻟـﺮﻳﺢ ﳜـﺮﺝ ﻣـﻦ
0
0
ﺍﻟﺮﻭﺡ) .ﲨﻞ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻭﻧﺒﻴﺎ ﻣﻦ ٰ
ﺍﻟﺼﻠﺤﲔ [ ﺃﻱ ﻧﺎﺷﺌﺎ ﻣﻨﻬﻢ ﻷﻧﻪ ﻣﻦ ﺃﺻﻼﺏ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓـ ½ﻣِﻦ¼ ﻻﺑﺘـﺪﺍﺀ ﺍﻟﻐﺎﻳـﺔ ،ﺃﻭ ﻛﺎﺋﻨـﺎ )(٢
ﻣﻦ ﻋِﺪﺍﺩ ﻣﻦ ﱂ ﻳﺄﺕ ﻛﺒﲑﺓ ﻭﻻ ﺻﻐﲑﺓ ﻓـ ½ﻣِﻦ¼ ﻟﻠﺘﺒﻌﻴﺾ ﻭﻗﺪ ﺃﺷﺎﺭ ﺇﻟﻴﻪ ﺍﻟﺸﻴﺦ ﺑﻘﻮﻟﻪ ½ﺭﻭﻱ ﺃﻧـﻪ ﱂ ﻳﻌﻤـﻞ ﺧﻄﻴﺌـﺔ ...ﺇﱁ¼ ﺃﻱ
ﻛﻐﲑﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺼﻼﺡ ﻣﺎ ﻓﻮﻕ ﺍﻟﺼﻼﺡ ﺍﻟﺬﻱ ﻻ ﺑﺪ ﻣﻨﻪ ﰲ ﻣﻨﺼﺐ ﺍﻟﻨﺒﻮﺓ ﻗﻄﻌﺎ ﻣﻦ ﺃﹶﻗﺎﺻِﻲ ﻣﺮﺍﺗﺒِﻪ ﻭﻋﻠﻴﻪ ﻣﺒﲎ ﺩﻋـﺎﺀ
ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭ﴿ﺃﺩﺧﻠﲏ ﺑﺮﲪﺘﻚ ﰲ ﻋﺒﺎﺩﻙ ﺍﻟﺼﺎﳊﲔ﴾]ﺍﻟﻨﻤﻞ[) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﱏ ﻛﻴﻒ ﻳﻜﻮﻥ ﱄ ﻏﻠٰﻢ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ½ﺃﻧﻰ¼ ﻫﻨﺎ ﻟﻼﺳﺘﻔﻬﺎﻡ ﻷﻧﻪ ﺍﺳﻢ ﻣﺸﺘﺮﻙ ﺑﲔ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﺸﺮﻁ ،ﻭﺇﳕـﺎ )(٣
ﺠﺒـﺎ ﻣـﻦ ﻗـﺪﺭﺓ ﺍﷲ ﺗﻌـﺎﱃ ﻻ ﺍﺳـﺘﺒﻌﺎﺩﺍ
ﻗﺎﻝ ﺫﻟﻚ ﺍﺳﺘﻔﻬﺎﻣﺎ ﻋﻦ ﻛﻴﻔﻴﺔ ﺣﺪﻭﺛﻪ ﺃﻭ ﺍﺳـﺘﺒﻌﺎﺩﺍ ﻣـﻦ ﺣﻴـﺚ ﺍﻟﻌـﺎﺩﺓ ﺃﻭ ﺍﺳـﺘﻌﻈﺎﻣﺎ ﺃﻭ ﺗﻌ
ﻭﺇﻧﻜﺎﺭﺍ ﻓﻼ ﻳﺮﺩ ﻛﻴﻒ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺯﻛﺮﻳﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺫﻟﻚ ﻭﱂ ﻳﻜﻦ ﺷﺎﻛﹼﺎ ﰲ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﻠﻐﺖ ﺎﻳﺔ ﺍﻟﺴِ ﻦ[ ﻳﺸﲑ ﺬﺍ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﻗﻠﺒﺎ ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﻼﺯﻡ ﺑﻞ ﺑﻘﺎﺅﻩ ﻋﻠﻰ ﻇﺎﻫﺮﻫﺎ ﺃﻭﱃ) .ﲨﻞ( )(٤
ﻗﻮﻟﻪ] :ﺍﻷﻣﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻛﺬﻟﻚ¼ ﺧﱪ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﻭﻗﻮﻟﻪ ½ﻳﻔﻌﻞ ﺇﱁ¼ ﺑﻴﺎﻥ ﻟﻪ ﻻ ﺃﻥﹼ ½ﻛﺬﻟﻚ¼ ﻣﺒﺘﺪﺃ ﻭ½ﺍﷲ¼ ﺧﺒـﺮﻩ ﻛﻤـﺎ )(٥
ﻗﻴﻞ ﻷﻥ ﺍﻟﺬﺍﺕ ﻻ ﻳﻘﻊ ﺧﺒﺮﺍ ﻏﺎﻟﺒﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣِﻦ ﺧﻠﻖ ﺍﷲ ﻏﻼﻣﺎ ﻣﻨﻜﻤﺎ[ ﺃﻱ ﻭﺃﻧﺘﻤﺎ ﻋﻠﻰ ﺣﺎﻟﻜﻤﺎ ﻣﻦ ﺍﻟﻜِﺒﺮ) .ﲨﻞ( )(٦
ﻗﻮﻟﻪ] :ﻭﻹﻇﻬﺎﺭ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ[ ﺃﻱ ﺁﺛﺎﺭﻫﺎ ﻭﻫﻲ ﺧﻠﻖ ﺍﻟﻮﻟﺪ ﻣﻦ ﺍﻟﻜـﺒﲑﻳﻦ ﻭﻗﻮﻟـﻪ ½ﺃﳍﻤـﻪ ﺍﻟـﺴﺆﺍﻝ¼ ﻭﻫـﻮ ﻗﻮﻟـﻪ ﴿ﺃﻧـﻰ ﻳﻜـﻮﻥ ﱄ )(٧
ﻏﻼﻡ ...ﺇﱁ﴾ ﻭﻗﻮﻟﻪ ½ﻟﻴﺠﺎﺏ ﺎ¼ ﺃﻱ ﺑﺈﻇﻬﺎﺭﻫﺎ ﰲ ﻗﻮﻟﻪ ½ﻛﺬﻟﻚ¼ ،ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﺍﺏ) .ﲨﻞ(
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ﻗﻮﻟﻪ] :ﺃﻱ ﺟﱪﻳﻞ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺑﺎﺏ ﺗﺴﻤﻴﺔ ﺍﳋﺎﺹ ﺑﺎﺳﻢ ﺍﻟﻌﺎﻡ ﺗﻌﻈﻴﻤﺎ ﻟﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ ﴿]:ﻭﺍﺻﻄﻔٰﻚ ﻋﻠﻰ ٓ
ﻧﺴﺎﺀ ﺍﻟﻌٰﻠﻤﲔ ﴾[ ﺍﺳﺘﺪﻝ ﺑﻪ ﻣﻦ ﻓﻀﻠﻬﺎ ﻋﻠﻰ ﺑﻨﺎﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻭﺃﺯﻭﺍﺟـﻪ ،ﻭﺟﻮﺍﺑـﻪ ﺃﻥ )(٦
ﺴﺪﻱ) .ﺍﻹﻛﻠﻴﻞ(]ﻋﻠﻤﻴﺔ[
ﺍﳌﺮﺍﺩ ﻋﺎﳌِﻲ ﺯﻣﺎﺎ ،ﻗﺎﻟﻪ ﺍﻟ
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﻫﻞ ﺯﻣﺎﻧﻚ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻌـﺎﳌﲔ ﻋـﺎﻡ ﳐـﺼﻮﺹ ﲟـﺎ ﻋـﺪﺍ ﺧﺪﳚـﺔ ﻭﻓﺎﻃﻤـﺔ ﻭﻋﺎﺋـﺸﺔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻦ )(٧
ﺃﲨﻌﲔ ،ﻭﻗﺎﻝ ﺍﻟﺒﻌﺾ ﺇﻥ ﻣﺮﱘ ﺃﻓﻀﻞ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﰒ ﻓﺎﻃﻤﺔ ﰒ ﺧﺪﳚﺔ ﰒ ﻋﺎﺋﺸﺔ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﰲ ﺫﻟﻚ:
ﻓﻀﻠﻰ ﺍﻟﻨﺴﺎ ﺑﻨﺖ ﻋﻤﺮﺍﻥ ﻓﻔﺎﻃﻤﺔ ﺧﺪﳚﺔ ﰒ ﻣﻦ ﻗﺪ ﺑﺮﺃ ﺍﷲ
ﻭﺑﺎﳉﻤﻠﺔ ﻓﺄﻓﻀﻞ ﺍﻟﻨﺴﺎﺀ ﲬﺴﺔ :ﻣﺮﱘ ﻭﺧﺪﳚﺔ ﻭﻓﺎﻃﻤﺔ ﻭﻋﺎﺋﺸﺔ ﻭﺁﺳﻴﺔﹸ ﺑﻨﺖ ﻣﺰﺍﺣِﻢٍ ﺯﻭﺟﺔ ﻓﺮﻋﻮﻥ ﻭﻫﻲ ﺯﻭﺟﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳉﻨﺔ ﻭﻛﺬﻟﻚ ﻣﺮﱘ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ] :ﻳٰﻤﺮﱘ ﺍﻗﻨﱵ[ ﺗﻜﺮﻳﺮ ﺍﻟﻨﺪﺍﺀ ﻟﻺﻳﺬﺍﻥ ﺑﺄﻥ ﺍﳌﻘﺼﻮﺩ ﺬﺍ ﺍﳋﻄﺎﺏ ﻣﺎ ﻳﺮﺩ ﺑﻌﺪﻩ ﻭﺃﻥ ﺍﳋﻄـﺎﺏ ﺍﻷﻭﻝ ﻣـﻦ ﺗـﺬﻛﲑ ﺍﻟﻨﻌﻤـﺔ )(٨
ﲤﻬﻴﺪ ﳍﺬﺍ ﺍﻟﺘﻜﻠﻴﻒ ﻭﺗﺮﻏﻴﺐ ﰲ ﺍﻟﻌﻤﻞ ﺑﻪ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺻﻠﻰ ...ﺇﱁ[ ﺗﻔﺴﲑ ﻟـ ﴿ﻭﺃﺳﺠﺪﻱ ﻭﺍﺭﻛﻌﻲ﴾ ﻓﺄﻃﻠﻖ ﺍﳉﺰﺀ ﻭﺃﺭﻳﺪ ﺍﻟﻜﻞ ،ﻭﺗﻘﺪﱘ ﺍﻟﺴﺠﻮﺩ ﺇﻣﺎ ﻟﻜﻮﻥ ﺍﻟﺘﺮﺗﻴـﺐ ﰲ )(٩
ﺷﺮﻳﻌﺘﻬﻢ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﺇﻣﺎ ﻟﻜﻮﻧﻪ ﺃﻓﻀﻞ ﺍﻷﺭﻛﺎﻥ ﻭﺇﻣﺎ ﻟﻴﻘﺘﺮﻥ ½ﺍﺭﻛﻌﻲ¼ ﺑـ ½ﺍﻟﺮﺍﻛﻌﲔ¼) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ( .ﻭﺍﻟﻮﺍﻭ ﻻ ﺗﻘﺘﻀﻲ ﺗﺮﺗﻴﺒـﺎ
ﺇﻥ ﻛﺎﻧﺖ ﺻﻼﻢ ﻛﺼﻼﺗﻨﺎ ﻣﻦ ﺗﻘﺪﱘ ﺍﻟﺮﻛﻮﻉ ﻋﻠﻰ ﺍﻟﺴﺠﻮﺩ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺍﳌﺬﻛﻮﺭ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻟﻮﺟﻪ ﺗﻮﺣﻴﺪ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ] .ﻋﻠﻤﻴﺔ[ )(١٠
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ﻗﻮﻟﻪ] :ﺫﻟﻚ ﻣﻦ ٓ
ﺃﻧﺒﺎﺀ ﺍﻟﻐﻴﺐ ...ﺇﱁ[ ½ﺫﻟﻚ¼ ﻣﺒﺘﺪﺃ ﻭ﴿ﻣﻦ ﺃﻧﺒﺎﺀ ﺍﻟﻐﻴﺐ﴾ ﺧﺒﺮﻩ ،ﻭﺍﳉﻤﻠﺔ ﻣﻦ ½ﻧﻮﺣﻴـﻪ¼ ﻣـﺴﺘﺄﻧﻔﺔ ﻭﺍﻟـﻀﻤﲑ ﰲ )(١
ﺼﺺ ﻣﻦ ﺗﻘﺪﻣﻚ ﻣـﻊ ﻋـﺪﻡ
½ﻧﻮﺣﻴﻪ¼ ﻋﺎﺋﺪ ﻋﻠﻰ ½ﺍﻟﻐﻴﺐ¼ ،ﺃﻱ ﺍﻷﻣﺮ ﻭﺍﻟﺸﺄﻥ ﺃﻧﺎ ﻧﻮﺣﻲ ﺇﻟﻴﻚ ﺍﻟﻐﻴﺐ ﻭﻧﻌﻠﹼﻤﻚ ﺑﻪ ﻭﻧﻈﻬِﺮﻙ ﻋﻠﻰ ﻗِ
ﻣﺪﺍﺭﺳﺘﻚ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻹﺧﺒﺎﺭ ﻭﻟﺬﻟﻚ ﺃﺗﻰ ﺑﺎﳌﻀﺎﺭﻉ ﰲ ½ﻧﻮﺣﻴﻪ¼ ﻭﻫﺬﺍ ﺃﺣﺴﻦ ﻣﻦ ﻋﻮﺩﻩ ﻋﻠﻰ ½ﺫﻟﻚ¼ ﻻ ﻋـﻮﺩﻩ ﻋﻠـﻰ ﺍﻟﻐﻴـﺐ
ﻳﺸﺘﻤﻞ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﻘِﺼﺺ ﻭﻣﺎ ﱂ ﻳﺘﻘﺪﻡ ﻣﻨﻬﺎ ﻭﻟﻮ ﺃﻋﺪﺗﻪ ﻋﻠﻰ ﺫﻟﻚ ﻻﺧﺘﺺ ﲟﺎ ﻣﻀﻰ ﻭﺗﻘﺪﻡ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﻟﻴﻈﻬﺮ ﳍﻢ[ ﻗﺪﺭﻩ ﻟﻴﺘﻌﻠﹼﻖ ﺑﻪ ﻗﻮﻟﹸﻪ ﴿ﺃﻳﻬﻢ ﻳﻜﻔﻞ ﻣﺮﱘ﴾ ﺃﻱ ﻷﻧﻪ ﻻ ﻣﻌﲎ ﻟﺘﻌﻠﻴﻖ ﺍﻹﻟﻘـﺎﺀ ﺑﺎﻻﺳـﺘﻔﻬﺎﻡ ﺇﺫ ﻻ ﻳﻌﻤـﻞ ﻓﻴـﻪ ﻣـﺎ )(٢
ﻗﺒﻠﻪ ﻭﻻ ﻫﻮ ﳑﺎ ﲢﻜﻰ ﺑﻌﺪﻩ ﺍﳉﹸﻤﻞ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ﴿]:ﺇﺫ ﻳﻠﻘﻮﻥ ﺃﻗﻼﻣﻬﻢ ﺃﻳﻬﻢ ﻳﻜﻔﻞ ﻣﺮﱘ﴾[ ﻫﺬﺍ ﺃﺻﻞ ﰲ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﻘﹸﺮﻋﺔ ﻋﻨﺪ ﺍﻟﺘﻨﺎﺯﻉ) .ﺍﻹﻛﻠﻴﻞ(]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﷲ ﻳﺒﺸﺮﻙ ...ﺇﱁ[ ﺃﻭﻝﹸ ﺍﳌﺒﺸﺮ ﺑﻪ ﻗﻮﻟﹸﻪ ½ﺑﻜﻠﻤﺔ¼ ﻭﺁﺧـﺮﻩ ﻗﻮﻟـﻪ ﴿ﻭﺭﺳـﻮﻻ ﺇﱃ ﺑـﲏ ﺇﺳـﺮﺍﺋﻴﻞ﴾.ﻭﻗﻮﻟـﻪ ﴿ﻗﺎﻟـﺖ ﺭﺏ﴾ ﺇﱃ )(٤
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ﻗﻮﻟﻪ ﴿ﻓﻴﻜﻮﻥ﴾ ﺍﻋﺘﺮﺍﺽ ﰲ ﺧﻼﻝ ﺍﳌﺒﺸﺮ ﺑﻪ ،ﻓﺎﳌﺒﺸﺮ ﺑﻪ ﳓﻮ ﲬﺴﺔ ﻋﺸﺮ ﺷﻴﺌﺎ؛ ﻛﻮﻧﻪ ½ﻭﻟﺪﺍ¼ ﻭﻛﻮﻥ ﺍﲰـﻪ ﻛـﺬﺍ ﻭﻛﻮﻧـﻪ ½ﻭﺟﻴﻬـﺎ¼
ﻭﻛﻮﻧﻪ ﻣﻦ ½ﺍﳌﻘﺮﺑﲔ¼ ﻭﻛﻮﻧﻪ ½ﻳﻜﻠﹼﻢ ﺍﻟﻨﺎﺱ ﰲ ﺍﳌﻬﺪ¼ ﻭﻛﻮﻧﻪ ½ﻣﻦ ﺍﻟﺼﺎﳊﲔ¼ ﻭﻛﻮﻧﻪ ½ﻳﻌﻠﻢ ﺍﻟﻜﺘـﺎﺏ ﻭﺍﳊﻜﻤـﺔ ﻭﺍﻟﺘـﻮﺭﺍﺓ ﻭﺍﻹﳒﻴـﻞ¼
ﻭﻛﻮﻧﻪ ½ﺭﺳﻮﻻ ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ¼ ﻓﻬﺬﺍ ﻛﻠﻪ ﻗﺎﻟﻪ ﳍﺎ ﺍﳌﹶﻠﹶﻚ ﻗﺒﻞ ﻭﺟﻮﺩ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺗﺄﻣﻞ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺑﻜﻠﻤﺔ ﻣﻨﻪ ﺃﻱ ﻭﻟﺪﺍ[ ﻭﲰﻲ ﻫﺬﺍ ﺍﻟﻮﻟﺪ ½ﻛﻠﻤﺔ¼ ﻷﻧﻪ ﻭﺟﺪ ﺑﻜﻠﻤﺔ ½ﻛﻦ¼ ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ﺇﻃـﻼﻕ ﺍﻟـﺴﺒﺐ ﻋﻠـﻰ ﺍﳌـﺴﺒﺐ. )(٥
ﻭﻗﻮﻟﻪ ½ﻣﻨﻪ¼ ﻧﻌﺖ ﻟـ ½ﻛﻠﻤﺔ¼ ﺃﻱ ﻛﻠﻤﺔ ﻛﺎﺋﻨﺔ ﻣﻨﻪ ﺃﻱ ﻣﻦ ﺍﷲ ﺃﻱ ﻣﺒﺘـﺪﺃﺓ ﻭﻧﺎﺷـﺌﺔ ﻣﻨـﻪ ﺃﻱ ﻣـﻦ ﻏـﲑ ﻭﺍﺳـﻄﺔ ﺍﻷﺳـﺒﺎﺏ ﺍﻟﻌﺎﺩﻳـﺔ.
ﻭﳛﻜﻰ ﺃﻥ ﻃﺒﻴﺒﺎ ﺣﺎﺫﻗﺎ ﻧﺼﺮﺍﻧﻴﺎ ﺟﺎﺀ ﺍﻟﺮﺷﻴﺪ ﻓﻨﺎﻇﺮ ﻋﻠ ﻲ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻮﺍﻗﺪﻱ ﺫﺍﺕ ﻳﻮﻡ ﻓﻘﺎﻝ ﻟﻪ ﺇﻥ ﰲ ﻛﺘـﺎﺑﻜﻢ ﻣـﺎ ﻳـﺪﻝ ﻋﻠـﻰ
ﺡ ﻣﻨـﻪ﴾]ﺍﻟﻨـﺴﺎﺀ[ ﻓﻘـﺮﺃ ﻟـﻪ ﺍﻟﻮﺍﻗـﺪﻱ ﻋﻠﻴـﻪ
ﱘ ﻭﺭﻭ
ﺃﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺟﺰﺀ ﻣﻦ ﺍﷲ ﻭﺗـﻼ ﴿ﻭﻛﻠﻤﺘـﻪ ﺃﻟﻘﺎﻫـﺎ ﺇﱃ ﻣـﺮ
ﺍﻟﺮﲪﺔ ﴿ﻭﺳﺨﺮ ﻟﻜﻢ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﲨﻴﻌﺎ ﻣﻨﻪ﴾]ﺍﳉﺎﺛﻴﺔ[ ﻭﻗﺎﻝ ﺇﺫﺍﹰ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﲨﻴﻊ ﺗﻠﻚ ﺍﻷﺷـﻴﺎﺀ ﺟـﺰﺀ
ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﺎﻧﻘﻄﻊ ﺍﻟﻨﺼﺮﺍﱐ ﻭﺃﺳﻠﹶﻢ ﻭﻓﹶﺮِﺡ ﺍﻟﺮﺷﻴﺪ ﻓﺮﺣﺎ ﺷﺪﻳﺪﺍ ﻭﺃﻋﻄﻰ ﻟﻠﻮﺍﻗﺪﻱ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺻـﻠﺔ ﻓـﺎﺧﺮﺓ) .ﲰـﲔ،
ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﲨﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺧﺎﻃﺒﻬﺎ ﺑﻨﺴﺒﺘﻪ ﺇﻟﻴﻬﺎ ...ﺇﱁ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻛﻴﻒ ﻗﺎﻝ ½ﺍﺑﻦ ﻣﺮﱘ¼ ﻭﺍﳋﻄﺎﺏ ﺇﳕﺎ ﻫﻮ ﻣﻌﻬـﺎ ﻭﻫـﻲ ﺗﻌﻠـﻢ ﺃﻥ ﺍﻟﻮﻟﹶـﺪ )(٦
ﺍﻟﺬﻱ ﺑﺸﺮﺕ ﺑﻪ ﻳﻜﻮﻥ ﺍﺑﻨﻬﺎ ،ﻭﺇﻳﻀﺎﺡ ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﻟﻨﺎﺱ ﻳﻨﺴﺒﻮﻥ ﺇﱃ ﺍﻵﺑﺎﺀ ﻻ ﺇﱃ ﺍﻷﻣﻬﺎﺕ ﻓﺄﹸﻋﻠﻤﺖ ﻣﻦ ﻧﺒﺴﺘﻪ ﺇﻟﻴﻬـﺎ ﺃﻧـﻪ ﻳﻮﻟﹶـﺪ
ﻣﻦ ﻏﲑ ﺃﺏ ﻓﻼ ﻳﻨﺴﺐ ﺇﻻ ﺇﱃ ﺃﻣﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺇﺫ ﻋﺎﺩﺓ ﺍﻟﺮﺟﺎﻝ ...ﺇﱁ[ ﻭﻛﺬﺍ ﺍﻟﻨﺴﺎﺀ ﻭﺇﳕﺎ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﺮﺟﺎﻝ ﻟﻜﻮﻥ ﺍﻟﺴﻴﺎﻕ ﻓﻴﻬﻢ) .ﲨﻞ( )(٧
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)(١٠
رﺳﻮﻻ )(٩ا ِ ٰ ﺑَ ِ ا ِ ْ َ ٓ ِاءﻳَْﻞ ﴾ ﰲ اﻟﺼﺒﺎ أو ﺑﻌﺪ اﻟﺒﻠﻮغ ﻓﻨﻔﺦ ﺟﱪﻳﻞ ﰲ ﺟﻴﺐ درﻋﻬﺎ واﻟﺘﻮر َﺔ َ ْ ِ ْ ِ ْ َ
واﻻﻧﺠﻴﻞ ﴿َ﴿ .﴾﴾۴۸و﴾ ﳒﻌﻠﻪ ﴿ َ ُ ْ ً َ ْٰ
ﻗﻮﻟﻪ] :ﺃﻱ ﻃﻔﻼ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ :ﻓِﻲ ﺍﻟﹾﻤﻬﺪِ ﴾ ﻣﺎ ﻳﻨﺎﺳﺒﻪ ﻻ ﺧﺼﻮﺹ ﺍﳌﻬﺪ ﻓـﻼ ﻳـﺮﺩ ﺃﻧـﻪ ﱂ )(١
ﻳﻜﻦ ﰲ ﺍﳌﻬﺪ ﺣﲔ ﺍﻟﺘﻜﻠﻢ ﺑﻞ ﰲ ﺣِﺠﺮ ﺍﻷﻡ ] .ﻋﻠﻤﻴﺔ[
ﺍﻟﺼﻠﺤﲔ [ ﺃﻱ ﺍﻟﻜﺎﻣﻠﲔ ﰲ ﺍﻟﺼﻼﺡ ﻓﻼ ﻳﺮﺩ ﺍﻟﺴﺆﺍﻝ ﻭﻫﻮ ﻟِﻢ ﺧﺘﻢ ﺍﻟﺼﻔﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻘﻮﻟﻪ ﴿ﻭﻣﻦ ﺍﻟـﺼﺎﳊﲔ﴾ ﻗﻮﻟﻪ] :ﻭﻣﻦ ٰ )(٢
ﻣﻊ ﺃﻥ ﺍﻟﻮﺟﺎﻫﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﹸﺴﺮﺕ ﺑﺎﻟﻨﺒﻮﺓ ﻭﻻ ﺷﻚ ﺃﻥ ﻣﻨﺼﺐ ﺍﻟﻨﺒﻮﺓ ﺃﺭﻓﻊ ﻣﻦ ﻣﻨـﺼﺐ ﺍﻟـﺼﻼﺡ ﺑـﻞ ﻛـﻞ ﻭﺍﺣـﺪﺓ ﻣـﻦ ﺍﻟـﺼﻔﺎﺕ
ﺍﳌﺬﻛﻮﺭﺓ ﺃﺷﺮﻑ ﻣﻦ ﻛﻮﻧﻪ ﺻﺎﳊﺎ ﻓﻤﺎ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﻭﺻﻔﻪ ﺑﻌﺪ ﺫﻟﻚ ﺑﺎﻟﺼﻼﺡ ،ﻭﺇﻳﻀﺎﺡ ﺍﳉﻮﺍﺏ ﺃﻧﻪ ﻻ ﺭﺗﺒـﺔ ﺃﻋﻈـﻢ ﻣـﻦ ﻛـﻮﻥ
ﺍﳌﺮﺀ ﺻﺎﳊﺎ ﻷﻧﻪ ﻻ ﻳﻜﻮﻥ ﻛﺬﻟﻚ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﲨﻴﻊ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻟﺘﺮﻭﻙ ﻣﻮﺍﻇﺒﺎ ﻋﻠﻰ ﺍﳌﹶﻨﻬﺞ ﺍﻷﺻـﻠﺢ ﻭﺫﻟـﻚ ﻳﺘﻨـﺎﻭﻝ ﲨﻴـﻊ
ﺍﳌﻘﺎﻣﺎﺕ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ ﰲ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻭﰲ ﺃﻓﻌﺎﻝ ﺍﳉﻮﺍﺭﺡ ﻭﳍﺬﺍ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺑﻌـﺪ ﺍﻟﻨﺒـﻮﺓ
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﴿ﻭﺃﺩﺧﻠﲏ ﺑﺮﲪﺘﻚ ﰲ ﻋﺒﺎﺩﻙ ﺍﻟﺼﺎﳊﲔ﴾]ﺍﻟﻨﻤﻞ[ ﻓﻠﻤﺎ ﻋﺪﺩ ﺻﻔﺎﺕ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﺭﺩﻓﻬﺎ ﺬﺍ ﺍﻟﻮﺻـﻒ
ﺍﻟﺪﺍﻝ ﻋﻠﻰ ﺃﺭﻓﻊ ﺍﻟﺪﺭﺟﺎﺕ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺍﻷﻣﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻛﺬﻟﻚ ﺧﱪ ﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﳜﻠﻖ ﻣﺎ ﻳﺸﺎﺀ[ ﻋﱪ ﻫﻨﺎ ﺑﺎﳋﻠﻖ ﻭﰲ ﻗﺼﺔ ﺳﻴﺪﻧﺎ ﳛﲕ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺎﻟﻔﻌﻞ ﳌﺎ ﺃﻥ ﻭﻻﺩﺓ ﺍﻟﻌـﺬﺭﺍﺀ ﻣـﻦ ﻏـﲑ ﺃﻥ )(٤
ﻳﻤﺴﻬﺎ ﺑﺸﺮ ﺃﹶﺑﺪﻉ ﻭﺃﻋﺮﺏ ﻣﻦ ﻭﻻﺩﺓ ﻋﺠﻮﺯ ﻋﺎﻗﺮ ﻣﻦ ﺷﻴﺦ ﻓﻜﺎﻥ ﺍﳋﹶﻠﻖ ﺍﳌﹸﻨﺒﺊ ﻋﻦ ﺍﻻﺧﺘﺮﺍﻉ ﺃﻧـﺴﺐ ـﺬﺍ ﺍﳌﹶﻘـﺎﻡ ﻣـﻦ ﻣﻄﻠـﻖ
ﺍﻟﻔﻌﻞ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺃﺭﺍﺩ ﺧﻠﻘﻪ[ ﺑﻴﻦ ﺑﻪ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻀﺎﺀ ﻫﻨﺎ ﻓﺈﻧﻪ ﻳﺄﰐ ﰲ ﺍﻟﻠﻐﺔ ﻟِﻤﻌﺎﻥ) .ﻛﺮﺧﻲ( )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﻓﻬﻮ ﻳﻜﻮﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﲨﻠﺔ ½ﻳﻜﻮﻥ¼ ﺧﱪ ﶈﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺍﳋﻂ[ ﺇﳕﺎ ﻓﺴﺮ ﺑﺎﳋﻂ ﻟﻴﺼﺢ ﻋﻄﻒ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻋﻠﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻭﺍﳊﻜﻤﺔ[ ﻳﻌﲏ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﺪﻝ ﺑﻪ ﻭﻗﻮﻟﻪ ﴿ﻭﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ﴾ ﻓﻜﺎﻥ ﻳﺤﻔﹶﻈﻬﻤﺎ ﻋﻠﻰ ﻇﹶﻬﺮ ﻗﻠﺒِﻪ) .ﻛﺮﺧﻲ( )(٨
ﻗﻮﻟــﻪ] :ﻭﳒﻌﻠــﻪ ﺭﺳــﻮﻻ[ ﺃﺷــﺎﺭ ﺇﱃ ﺃﻧــﻪ ﻣﻨــﺼﻮﺏ ﺑﻔﻌــﻞ ﻣــﻀﻤﺮ ﻻﺋــﻖ ﺑــﺎﳌﻌﲎ ﻛﻤــﺎ ﻗــﺎﻟﻮﺍ ﰲ ﻗﻮﻟــﻪ ﺗﻌــﺎﱃ﴿ :ﺗﺒـﻮﺀﻭﺍ ﺍﻟــﺪﺍﺭ )(٩
ﻭﺍﻹﳝﺎﻥﹶ﴾]ﺍﳊﺸﺮ[ ﺃﻱ ½ﻭﺍﻋﺘﻘﹶﺪﻭﺍ¼ ﺍﻹﳝﺎﻥ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﻨﻔﺦ ﺟﱪﻳﻞ ﰲ ﺟﻴﺐ ﺩِﺭﻋِﻬﺎ[ ﺃﻱ ﻓﻮﺻﻞ ﻧ ﹶﻔﺴﻪ ﻭﺍﳍﻮﺍﺀُ ﺍﻟﺬﻱ ﻧﻔﹶﺨـﻪ ﺇﱃ ﻓﹶﺮﺟﻬـﺎ ﻓـﺪﺧﻞ ﺭِ
ﲪﻬـﺎ ﻓﺤ ﻤﻠـﺖ ﻣﻨـﻪ ﻭ ِﺩﺭﻉ )(١٠
ﺍﳌﺮﺃﺓ ﻗﻤﻴﺼﻬﺎ ﻭﻫﻮ ﻣﺬﻛﹼﺮ ﻻ ﻏﲑ ﲞﻼﻑ ﺩِﺭﻉ ﺍﳊﺪﻳﺪ ﻭﻫﻲ ﺍﻟﺰﺭﺩِﻳﺔﹸ ﻓﻤﺆﻧﺚ) .ﺟﻤﻞ(
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www.madinah.in
Madinah Gift Centre
ﻓﺤﻤﻠﺖ ،وﻛﺎن ﻣﻦ أﻣﺮﻫﺎ ﻣﺎ ذﻛﺮ ﰲ ﺳﻮرة ﻣـﺮﻳﻢ ،ﻓﻠﻤـﺎ ﺑﻌﺜـﻪ اﷲ) (١إﱃ ﺑـﲏإﺳـﺮاﺋﻴﻞ ﻗـﺎل ﳍـﻢ :إﱐ رﺳـﻮل اﷲ إﻟـﻴﻜﻢ
?ﺃﻱ ﺑﻜﺴﺮﳘﺰﺓ ﺇﻥﹼ١٢ .ﻙ
ﻣـﻦ ُ ْ
رﺑﻜـﻢ ﴾ ﻫـﻲ ﴿ َا ﴾) (٣وﰲ ﻗـﺮاءة ﺑﺎﻟﻜـﺴﺮ) (٤اﺳـﺘﺌﻨﺎﻓﺎ ﻗﺪ ِ ْ ُ ُ ْ
ﺟﺌﺘﻜﻢ ﺑ ِﺎ َٰﻳﺔ ٍ﴾ ﻋﻼﻣﺔ ﻋـ ﺻـﺪ ﴿ ْ ﴿ َاﻧـْﻲ﴾ أي ﺑﺄﱐ ﴿ َ ْ
)(٢
ﻓﻴ ِ ﴾ اﻟـﻀﻤﲑ ﻟﻠﻜـﺎف ﻣﻦ اﻟﻄ ْ ِ َﻛ َ ْﻴـ َﺔِ اﻟﻄ ْ ِ﴾ ﻣﺜﻞ ﺻﻮرﺗﻪ ﻓﺎﻟﻜﺎف اﺳﻢ ﻣﻔﻌﻮل)َ َ ﴿ (٦ﻓﺎ ْ ُ ُ
ﻔﺦ ِ ْ اﺧﻠﻖ ﴾ أﺻﻮر ﴿ ُ ْ
َﻜﻢ َ ﴿َ ْ ُ ُ
)(٥
ٔ
ﻓﻴﻜﻮ ُن ﻃَ ْ ا ﴾ وﰲ ﻗﺮاءة ﻃﺎﺋﺮا ﴿ ِﺑﺎ ِذ ِْن اﷲِ ﴾ ﺑﺈرادﺗﻪ) (٧ﻓﺨﻠﻖ ﳍﻢ اﳋﻔﺎش ﻷﻧﻪ أﻛﻤﻞ اﻟﻄﲑ ﺧﻠﻘﺎ ﻓﻜﺎن ﻳﻄـﲑ وﻫـﻢ ﴿َ َ ُْ
واﻻﺑﺮص ﴾ وﺧﺼﺎ ﺑﺎﻟﺬﻛﺮ ﻷﻤﺎ ُﺑﺮي ﴾ أﺷﻔﻲ ﴿ ْ َ ْ َ
ﻳﻨﻈﺮوﻧﻪ ﻓﺈذا ﻏﺎب ﻋﻦ أﻋﻴﻨﻬﻢ ﺳﻘﻂ ﻣﻴﺘﺎ ﴿ َوا ْ ِ ٔ ُ
ﻧـــــــ ﺩﺍﺀﺍﻥ
اﻻﻛﻤ َ ﴾ اﻟﺬي وﻟﺪ أﻋ ﴿ َ ْ َ ْ َ َ
?ﻻ ﺑﺎﻟﺪﻭﺍﺀ ﻛﻤﺎ ﻫﻮ ﺩﺍﺏ ﺍﻷﻃﺒﺎﺀ١٢.ﻙ ﻧـــــــــــ ﻧــــــــــــــ
داءا إﻋﻴﺎء وﻛﺎن ﺑﻌﺜﻪ ﰲ زﻣﻦ اﻟﻄﺐ ﻓﺄﺑﺮأ ﰲ ﻳﻮم ﲬﺴﲔ أﻟﻔﺎ ﺑﺎﻟﺪﻋﺎء ﺑﺸﺮط اﻹﳝﺎن ﴿ َوا ُْﺣــ ِﻲ ْ َ ْ
اﻟﻤـﻮ ٰ ِﺑـﺎ ِذ ِْن اﷲِ ﴾ )(٨
ﻧـــــــ ﺍﻋﻴﻴﺎ
?ﺑﻔﺘﺢ ﺍﻟﺰﺍﻱ١٢ .ﺹ
ﻛﺮره) (٩ﻟﻨﻔﻲ ﺗﻮﻫﻢ اﻷﻟﻮﻫﻴﺔ ﻓﻴﻪ ﻓﺄﺣﻴﺎ ﻋﺎزر ﺻـﺪﻳﻘﺎ ﻟـﻪ واﺑـﻦ اﻟﻌﺠـﻮز واﺑﻨـﺔ اﻟﻌﺎﺷـﺮ ﻓﻌﺎﺷـﻮا ووﻟـﺪ ﳍـﻢ وﺳـﺎم ﺑـﻦ ﻧـﻮح
ﻮن ﴿ ِ ْ ُ ُ ْ ِ ُ ْ
ﺑﻴﻮﺗﻜﻢ ﴾ ﳑﺎ ﻟﻢ أﻋﺎﻳﻨﻪ ﻓﻜﺎن ﳜﱪ اﻟﺸﺨﺺ ﲟﺎ ون ﴾ ُﲣَ ِّﺒ ُﺌ وﻣﺎ َﺗﺪ ِ ﻠﻮن وﻣﺎت ﰲ اﳊﺎل ﴿ َوا َُﻧﺒﺌ ُ ْ
ُﻜﻢ ِ َﺑﻤﺎ َﺗﺎْ ُ ُ ْ َ
)(١٠
َ َ ْ ُ َ َ
ﻗﻮﻟﻪ] :ﻓﻠﻤﺎ ﺑﻌﺜﻪ ﺍﷲ ...ﺇﱁ[ ﻭﻫﻮ ﺇﺷﺎﺭﺓ ﻟﻘﺼﺔ ﺭﺳﺎﻟﺘﻪ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﻗﺼﺔ ﺑِﺸﺎﺭﺗﻪ ﻭﺣ ﻤﻠِﻪ ﻭﻭﻻﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺄﱐ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﻮﺿِﻊ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﳎﺮﻭﺭ ﻭﺫﻟﻚ ﻣﺬﻫﺐ ﺍﳋﻠﻴﻞ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻫﻲ ﺃﱐ[ ﺃﺷﺎﺭ ﺑﺘﻘﺪﻳﺮ ½ﻫﻲ¼ ﺇﱃ ﺃﻥ ½ﺃﻧﻲ¼ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﰲ ﳏﻞ ﺭﻓﻊ ،ﺧﺒﺮ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ) .ﻛﺮﺧﻲ( )(٣
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0
ﻗﻮﻟﻪ] :ﺑﺎﻟﻜﺴﺮ[ ﺃﻱ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻘﻂ ﻭﺃﻣﺎ ﺍﻷﻭﱃ ﻓﺒﺎﻟﻔﺘﺢ ﻻ ﻏﲑ) .ﲨﻞ( )(٤
ﻗﻮﻟﻪ] :ﺃﹸﺻﻮﺭ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ﺍﳋﻠﻖ ﻫﻮ ﺍﻹﳚﺎﺩ ﺑﻌﺪ ﺍﻟﻌﺪﻡ ﻭﻫﻮ ﳐـﺼﻮﺹ ﺑـﺎﷲ ﺗﻌـﺎﱃ ،ﻓﺄﺟـﺎﺏ ﺑـﺄﻥ ﻣﻌـﲎ )(٥
ﺍﳋﹶﻠﻖ ﻫﻬﻨﺎ ﺍﻟﺘﺼﻮﻳﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻔﻌﻮﻝ[ ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺪﺭ ﺃﻱ ﺃﹶﺧﻠﹸﻖ ﺷﻴﺌﺎ ﻣﺜﻞﹶ ﻫﻴﺌﺔ ﺍﻟﻄﲑ ،ﻭﻗﻮﻟﻪ ½ﺍﻟﻀﻤﲑ ﻟﻠﻜﺎﻑ¼ ﻫـﻮ ﰲ ﺍﳊﻘﻴﻘـﺔ ﻟﻠﻤﻘـﺪﺭ )(٦
ﻭﻛﺬﻟﻚ ﺍﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ½ﻓﻴﻜﻮﻥ¼) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺑﺈﺭﺍﺩﺗﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻹﺫﻥ ﻫﺎﻫﻨﺎ ﺍﻹﺭﺍﺩﺓ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻷﻤﺎ ﺩﺍﺀﺍ ﺇﻋﻴﺎﺀ[ ﺃﻱ ﺩﺍﺁﻥ ﺃﻋﺠﺰﺍ ﺍﻷﻃﺒﺎﺀَ ﻷﻧﻪ ﻟﻴﺲ ﰲ ﻋﻠـﻢ ﺍﻟﻄـﺐ ﺩﻭﺍﺀ ﻹﺑـﺮﺍﺀ ﺍﻷﻛﻤـﻪ ﻭﺍﻷﺑـﺮﺹ ﻓـﺄﻋﺠﺰﻫﻢ ﻓﻜـﺎﻥ )(٨
ﺫﻟﻚ ﻣﻌﺠﺰﺓ ﻟﺴﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺩﻟﻴﻼ ﻋﻠﻰ ﺻِﺪﻗﻪ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻛﺮﺭﻩ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﺑﺈﺫﻥ ﺍﷲ﴾ ﻫﻨﺎ ﻭﻓﻴﻤﺎ ﻣﺮ ﻭﻗﻮﻟﹸﻪ ½ﻟﻨﻔﻲ ﺗﻮﻫﻢ ﺍﻷﻟﻮﻫﻴﺔ ﻓﻴﻪ¼ ﺃﻱ ﰲ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ )(٩
ﺃﻱ ﻓﻬﻮ ﺭﺩ ﻋﻠﻰ ﺍﻟﻨﺼﺎﺭﻯ ﻷﻥ ﺍﻹﺣﻴﺎﺀ ﻟﻴﺲ ﻣﻦ ﺟﻨﺲ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺒﺸﺮﻳﺔ .ﻭﺃﻣﺎ ﺇﺑﺮﺍﺀ ﺍﻷﻛﻤـﻪ ﻭﺍﻷﺑـﺮﺹ ﻓﻬـﻮ ﻣـﻦ ﺟـﻨﺲ ﺃﻓﻌـﺎﳍﻢ
ﻓﻠﺬﺍ ﱂ ﻳﺬﻛﺮ ½ﺑﺈﺫﻥ ﺍﷲ¼ ﺑﻌﺪﻩ .ﻭﺫﻛﺮ ﰲ ﺍﳌﺎﺋﺪﺓ ﺃﺭﺑﻌﺎ ﺑﻠﻔﻆ ½ﺑﺈﺫﱐ¼ ﻷﻧﻪ ﻫﻨﺎ ﻣﻦ ﻛﻼﻡ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺛﹶـﻢ ﻣـﻦ
ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ .ﻭﺃﺗﻰ ﺬﻩ ﺍﳋﻮﺍﺭﻕ ﺍﻷﺭﺑﻊ ﺑﻠﻔﻆ ﺍﳌﻀﺎﺭﻉ ﺩﻻﻟﺔ ﻋﻠﻰ ﲡﺪﺩ ﺫﻟﻚ ﻛﻞ ﻭﻗﺖ ﻃﻠﺐ ﻣﻨﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺃﻧﺒﺌﻜﻢ ﲟﺎ ﺗﺄﻛﻠﻮﻥ ...ﺇﱁ[ ﰲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻋﻠﻰ ﺻﺤﺔ ﻧﺒﻮﺓ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﻣﻌﺠـﺰﺓ ﻋﻈﻴﻤـﺔ )(١٠
ﻟﻪ ﻭﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻋﻦ ﺍﳌﹸﻐﻴﺒﺎﺕ ﻣﻊ ﻣﺎ ﺗﻘﺪﻡ ﻟﻪ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺒﺎﻫﺮﺍﺕ ﻣﻦ ﺇﺑﺮﺍﺀ ﺍﻷﻛﻤﻪ ﻭﺍﻷﺑﺮﺹ ﻭﺇﺣﻴﺎﺀ ﺍﳌﻮﺗﻰ ﺑـﺈﺫﻥ ﺍﷲ ﻭﺇﺧﺒـﺎﺭﻩ
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ﻜﻢ ﴾ ﻓﻴﻬﺎ ﻓﺄﺣﻞ ﳍﻢ ﻣﻦ اﻟﺴﻤﻚ واﻟﻄﲑ ﻣﺎ ﻻ ﺻﻴﺼﻴﺔ ﻟﻪ) (٢وﻗﻴﻞ أﺣﻞ اﻟﺬي ُ َم َﻋﻠ َْﻴ ُ ْﻌﺾ ِ ْ وﻻﺣﻞ ُ ْ
َﻜﻢ َ ْ َ اﻟﺘﻮر ﺔِ َ ِ ُ ِ
ﻣﻦ ْ ٰﻗﺒﻠﻲ ﴿ ِ َ
واﻃﻴﻌﻮن ﴿ ﴾﴾۵۰ﻓﻴﻤﺎ آﻣﺮﻛﻢ ﺑﻪ ﻣﻦ ُ ْ
رﺑﻜﻢ ﴾ ﻛﺮره ﺗﺄﻛﻴﺪا وﻟﻴﺒﲏ ﻋﻠﻴﻪ ﴿ َﻓﺎ ُﻘﻮا َ
اﷲ َ َ ِ ْ ُ ْ ِ اﳉﻤﻴﻊ ﻓﺒﻌﺾ ﲟﻌﲎ ﻛﻞ ﴿ َ ِ ْ ُ ُ ْ
وﺟﺌﺘﻜﻢ ِﺑﺎٰﻳ َﺔ ٍ ْ
ـﺪوہُؕ ٰـ َـﺬا ﴾ اﻟــﺬي آﻣـﺮﻛﻢ ﺑــﻪ ﴿ ِ َ ٌاط ﴾ ﻃﺮﻳـﻖ ﴿ ﻣـ ْ َ ِ ْ ٌ
ـﺴﺘﻘﻴﻢ ورﺑﻜُـ ْـﻢ َ ْ
ﻓﺎﻋﺒُـ ُ ْ ﻣـﻦ ﺗﻮﺣﻴــﺪ اﷲ وﻃﺎﻋﺘــﻪ ﴿ ِان َ
اﷲ َرﺑ ــْﻲ َ َ
)(٤ )(٣
ﻋﻦ ﺍﻟﻐﻴﻮﺏ ﺑﺈﻋﻼﻡ ﺍﷲ ﺇﻳﺎﻩ ﺑﺬﻟﻚ ﻭﻫﺬﺍ ﳑﺎ ﻻﺳﺒﻴﻞ ﻷﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ ﺇﻟﻴﻪ ﺇﻻ ﻟﻸﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺈﻥ ﻗﻠﺖ ﻗﺪ ﻳﺨﺒِـﺮ
ﺍﳌﹸﻨﺠﻢ ﻭﺍﻟﻜﺎﻫﻦ ﻋﻦ ﻣﺜﻞ ﺫﻟﻚ ﻓﻤﺎ ﺍﻟﻔﺮﻕ؟ ﻗﻠﺖ ﺇﻥ ﺍﳌﹸﻨﺠﻢ ﻭﺍﻟﻜـﺎﻫﻦ ﻻ ﺑـﺪ ﻟﻜـﻞ ﻭﺍﺣـﺪ ﻣﻨـﻬﻤﺎ ﻣـﻦ ﻣﻘـﺪﻣﺎﺕ ﻳﺮﺟـﻊ ﺇﻟﻴﻬـﺎ
ﻭﻳﻌﺘﻤﺪ ﰲ ﺇﺧﺒﺎﺭﻩ ﻋﻠﻴﻬﺎ ﺃﻣﺎ ﺍﳌﻨﺠﻢ ﻓﺈﻧﻪ ﻳﺴﺘﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ﺑﻮﺍﺳﻄﺔ ﻣﻌﺮﻓﺔ ﺍﻟﻜﻮﺍﻛﺐ ﻭﺍﻣﺘﺰﺍﺟﺎـﺎ ﺃﻭ ﺑﻮﺍﺳـﻄﺔ ﺣـﺴﺎﺏ ﺍﻟ ﺮﻣـﻞ
ﻭﳓﻮ ﺫﻟﻚ ﻭﻗﺪ ﳜﻄﺊ ﰲ ﻛﺜﲑ ﳑﺎ ﳜﱪ ﺑﻪ ﻭﺃﻣﺎ ﺍﻟﻜﺎﻫﻦ ﻓﺈﻧﻪ ﻳﺴﺘﻌﲔ ﺑِﺮﺋِﻴﻪ ﻣﻦ ﺍﳉﻦ ﻭﻗﺪ ﳜﻄﺊ ﺃﻳـﻀﺎ ﰲ ﻛـﺜﲑ ﳑـﺎ ﳜـﱪ
ﺑﻪ ،ﻭﺃﻣﺎ ﺇﺧﺒﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ﻋﻦ ﺍﳌﹸﻐﻴﺒﺎﺕ ﻓﻠﻴﺲ ﺇﻻ ﺑﺎﻟﻮﺣﻲ ﺍﻟﺴﻤﺎﻭﻱ ﻭﻫﻮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻟﻴﺲ
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ﰲ ﺫﻟﻚ ﺑﺎﺳﺘﻌﺎﻧﺔ ﺑﻮﺍﺳﻄﺔ ﺣﺴﺎﺏ ﻭﻻ ﻏﲑﻩ ﻓﺤﺼﻞ ﺍﻟﻔﺮﻕ) .ﺧﺎﺯﻥ ،ﺻﺎﻭﻱ ،ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﺟﺌﺘﻜﻢ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ½ﻭﻣﺼﺪﻗﺎ¼ ﺣﺎﻝ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﴿ﺑﺂﻳﺔ﴾ ﺍﻟﺬﻱ ﻫـﻮ ﰲ ﻣﻮﺿـﻊ ﺍﳊـﺎﻝ ﺃﻳـﻀﺎ ﻻ ﻋﻠـﻰ ﴿ﻭﺟﻴﻬـﺎ﴾ )(١
ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺬﻟﻚ ﻷﺗﻰ ﻣﻌﻪ ﺑﻀﻤﲑ ﺍﻟ ﻐﻴﺒﺔ ﻻ ﺑﻀﻤﲑ ﺍﻟﺘﻜﻠﻢ ﻭﻻ ﻋﻠﻰ ﴿ﺭﺳﻮﻻ﴾ ﻷﻧﻪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳـﺆﺗﻰ ﺑـﻀﻤﲑ ﺍﳋﻄـﺎﺏ
ﻣﺮﺍﻋﺎﺓ ﻟـ ½ﻣﺮﱘ¼ ﺃﻱ ﻭﻣﺼﺪﻗﺎ ﳌﺎ ﺑﲔ ﻳﺪﻳﻚ ﺃﻭ ﺑﻀﻤﲑ ﺍﻟﻐﻴﺒﺔ ﻣﺮﺍﻋﺎﺓ ﻟﻺﺳﻢ ﺍﻟﻈﺎﻫﺮ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻣﺎ ﻻ ﺻﻴﺼﻴﺔ ﻟﻪ[ ﺑﻜﺴﺮ ﺍﻟﺼﺎﺩﻳﻦ ﻭﺍﻟﻴﺎﺀ ﺍﻷﻭﱃ ﺳﺎﻛﻨﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻔﺘﻮﺣﺔ ﻣﺸﺪﺩﺓ ﺃﻱ ﺷﻮﻛﺔ ﻳﺆﺫﻯ ﺎ) .ﲨﻞ( )(٢
ﻗﻮﻟﻪ] :ﻣﻦ ﺗﻮﺣﻴﺪ ﺍﷲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻷﺣﻜﺎﻡ ﺍﻷﺻﻠﻴﺔ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﻃﺎﻋﺘﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﺮﻋﻴﺔ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻓﻜﺬﺑﻮﻩ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﻓﻠﻤﺎ ﺃﺣﺲ ﻋﻴﺴﻰ ...ﺇﱁ﴾ ﻣﺮﺗﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﶈﺬﻭﻑ) .ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﻭﺃﺭﺍﺩﻭﺍ ﻗﺘﻠﻪ[ ﻣﻌﻄﻮﻑ ﰲ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﺃﻱ ﳌﺎ ﻋﻠﻢ ﺍﻟﻜﻔﺮ ﻭﻋﻠـﻢ ﺇﺭﺍﺩـﻢ ﻗﺘﻠﹶـﻪ .ﻭﺍﻟـﺬﻳﻦ ﺃﺭﺍﺩﻭﺍ ﻗﺘﻠـﻪ ﻫـﻢ ﺍﻟﻴﻬـﻮﺩ )(٦
ﺸﺮ ﺑﻪ ﰲ ﺍﻟﺘـﻮﺭﺍﺓ ﻭﺃﻧـﻪ ﻳﻨـﺴﺦ ﺩﻳﻨـﻬﻢ ،ﻓﻠﻤـﺎ ﺃﻇﻬـﺮ ﺳـﻴﺪﻧﺎ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪﻭﺫﻟﻚ ﺃﻢ ﻛﺎﻧﻮﺍ ﻋﺎﺭﻓﲔ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﺑﺄﻧﻪ ﺍﳌﺴﻴﺢ ﺍﳌﺒ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺪﻋﻮﺓ ﺍﺷﺘﺪ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ﻭﺃﺧﺬﻭﺍ ﰲ ﺃﺫﺍﻩ ﻭﻃﻠﺒﻮﺍ ﻗﺘﻠﻪ ﻭﻛﻔﺮﻭﺍ ﺑﻪ ﻓﺎﺳﺘﻨـﺼﺮ ﻋﻠـﻴﻬﻢ ﻛﻤـﺎ ﺃﺧـﱪ ﺍﷲ ﻋﻨـﻪ ﺑﻘﻮﻟـﻪ
﴿ﻗﺎﻝ ﻣﻦ ﺃﻧﺼﺎﺭﻱ ﺇﱃ ﺍﷲ ...ﺇﱁ﴾ ﻭﻗﻴﻞ ﳌﹼﺎ ﺑﻌﺚ ﺍﷲ ﺗﻌﺎﱃ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺃﻣﺮﻩ ﺑﺈﻇﻬﺎﺭ ﺭﺳﺎﻟﺘﻪ ﻭﺍﻟﺪﻋﺎﺀ
ﺇﻟﻴﻪ ﻧﻔﹶﻮﻩ ﻭﺃﺧﺮﺟﻮﻩ ﻣِﻦ ﺑﻴﻨﻬﻢ ﻓﺨﺮﺝ ﻫﻮ ﻭﺃﻣﻪ ﻳﺴﻴِﺤﺎﻥِ ﰲ ﺍﻷﺭﺽ ،ﻳﻘﻮﻝ ½ﻣﻦ ﺃﻧﺼﺎﺭﻱ ﺇﱃ ﺍﷲ ...ﺇﱁ¼) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺫﺍﻫﺒﺎ[ ﻳﺮﻳﺪ ﺃﻥ ﻛﻠﻤﺔ ½ﺇﱃ¼ ﻣﺘﻌﻠﱢﻘﺔ ﲟﺤﺬﻭﻑ ﻋﻠﻰ ﺃﻧﻪ ﺣﺎﻝ ﻣﻦ ﺍﻟﻴﺎﺀ ﰲ ½ﺃﻧﺼﺎﺭﻱ¼ ﺃﻱ :ﻣﻦ ﺃﻧﺼﺎﺭﻱ ﺫﺍﻫﺒﺎ ﺇﱃ ﺍﷲ] .ﻋﻠﻤﻴﺔ[ )(٧
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ﺳﻮل ﴾ ﻋﻴ ﴿ َ ْ
ﻓﺎﻛ ُ ْ َﻨﺎ ﻟﺖ﴾ﻣﻦ اﻹﳒﻴﻞ ﴿ َ َ ْ َ
واﺗﺒﻌﻨﺎ اﻟﺮ ُ ْ َ رﺑﻨﺎ َﻣﻨﺎ ِ َ ۤ
ﺑﻤﺎ َ ْاﻧﺰ َ ْ َ واﺷ َ ْﺪ ﴾ ﻳﺎ ﻋﻴ ﴿ ِ َﺑﺎﻧﺎ ُ ْ ِ ُ ْ َ
ﻣﺴﻠﻤﻮن ﴿ۤ َ َ ﴿.﴾﴾۵۲ )(٣
﴿ ِﺑﺎﷲ ِ َ ْ
وﻣـ َ ُ ْوا﴾ أي ﻛﻔـﺎر ﺑـﲏإﺳـﺮاﺋﻴﻞ ﺑﻌﻴـ إذ ﻳﻦ ﴿ ﴾﴾۵۳ﻟﻚ ﺑﺎﻟﻮﺣﺪاﻧﻴﺔ وﻟﺮﺳﻮﻟﻚ ﺑﺎﻟـﺼﺪق .ﻗـﺎل ﺗﻌـﺎﱃ َ َ ﴿ : َﻣ َﻊ اﻟﺸ ِﺪِ ْ َ
)(٤
وﻣ َ َ اﷲُ ﴾ ﺑﻬﻢ ﺑﺄن أﻟ ﺷﺒﻪ ﻋﻴ ﻋ ﻣﻦ ﻗﺼﺪ ﻗﺘﻠﻪ) (٧ﻓﻘﺘﻠﻮه ورﻓـﻊ ﻋﻴـ إﱃ اﻟـﺴﻤﺎء
وﻛﻠﻮا ﺑﻪ ﻣﻦ ﻳﻘﺘﻠﻪ ﻏﻴﻠﺔ ﴿ َ َ
)(٦ )(٥
ﻗﻮﻟﻪ] :ﻷَﻧﺼﺮ ﺩﻳﻨﻪ[ ﺇﳕﺎ ﻗﺪﺭ ½ﺍﻟﺪِﻳﻦ¼ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺤﺘﺎﺝ ﺇﱃ ﻧﺼﺮﺓ ﺃﺣﺪ] .ﻋﻠﻤﻴﺔ[ )(١
ﺽ ﻗﻮﻟﻪ] :ﻣﻦ ﺍﳊﹶﻮﺭ[ ﺃﻱ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﻢ ﻣﺸﺘﻖ ﻣﻦ ﺍ ﹶ
ﳊﻮﺭ ﻭﻓﻌﻠﹸﻪ ﻣﻦ ﺑﺎﺏ ½ﻃﺮِﺏ¼ ﻳﻘﺎﻝ½ :ﺣﻮِﺭﺕِ ﺍﻟﻌﲔ ﺣـﻮﺭﺍ¼ ﺇﺫﺍ ﺻـﻔﺎ ﺑﻴـﺎ )(٢
ﺑﻴﺎﺿِﻬﺎ ﻭﺳﻮﺍﺩ ﺳﻮﺍﺩِﻫﺎ ﻓﺴ ﻤﻮﺍ ﺣﻮﺍﺭﻳﲔ ﳋﹸﻠﻮﺹ ﺑﻴﺎﺽ ﺃﻟﻮﺍﻢ ﻭﻧﻴﺎﻢ ﻭﺳﺮﺍﺋﺮﻫﻢ ،ﻓﻌﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳊﹶﻮﺭ ﻭﻫﻮ ﺍﻟﺒﻴـﺎﺽ ﻗـﺎﺋﻢ
ﺑﺬﻭﺍﻢ ﻭﻗﻠﻮﻢ ،ﻭﻗﻮﻟﻪ ½ﻭﻗﻴﻞ ...ﺇﱁ¼ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺘﺴﻤﻴﺘﻬﻢ ﺑﺎﳊﹶﻮﺍﺭﻳﲔ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺘﺤﻮﻳﺮ ﻭﻫﻮ ﺍﻟﺘﺒﻴﻴﺾ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﺍﺷﻬﺪ[ ﺃﻱ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻱ ﺍﺷﻬﺪ ﻟﻨﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﲔ ﺗﺸﻬﺪ ﺍﻟﺮﺳﻞﹸ ﻟﻘﻮﻣﻬﻢ ﻭﻋﻠﻴﻬﻢ .ﻭﻗﺎﻝ ﻫﻨـﺎ ﴿ﺑﺄﻧـﺎ ﻣـﺴﻠﻤﻮﻥ﴾ ﻭﰲ )(٣
ﺐ ﻓﻴـﻪ ﺍﻟﺘﺨﻔﻴـﻒ ﻷﻥ ﻛـﻼﹼ ﺍﳌﺎﺋﺪﺓ ½ﺑﺄﻧﻨﺎ¼ ﻷﻥ ﻣﺎ ﻓﻴﻬﺎ ﺃﻭﻝ ﻛﻼﻡ ﺍﳊﻮﺍﺭﻳﲔ ﻓﺠﺎﺀ ﻋﻠﻰ ﺍﻷﺻﻞ ﻭﻣﺎ ﻫﻨﺎ ﺗﻜﺮﺍﺭ ﻟﻪ ﺑﺎﳌﻌﲎ ﻓﻨﺎﺳـ
ﻣﻦ ﺍﻟﺘﺨﻔﻴﻒ ﻭﺍﻟﺘﻜﺮﺍﺭ ﻓﺮﻉ ،ﻭﺍﻟﻔﺮﻉ ﺑﺎﻟﻔﺮﻉ ﺃﹶﻭﱃ ﻭﺇﳕﺎ ﻃﻠﺒﻮﺍ ﻣﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺸﻬﺎﺩﺓ ﺑﺬﻟﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﺇﻳـﺬﺍﻧﺎ ﺑـﺄﻥﹼ
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ﻏﺮﺿﻬﻢ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺧﺮﻭﻳﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﺎﻛﺘﺒﻨﺎ ﻣﻊ ٰ
ﺍﻟﺸﻬﺪﻳﻦ [ ﻳﻌﲏ ﺍﻟﺬﻳﻦ ﺷﻬِﺪﻭﺍ ﻷﻧﺒﻴﺎﺋﻚ ﺑﺎﻟﺼﺪﻕ ﻭﺍﺗﺒﻌﻮﺍ ﺃﻣـﺮﻙ ﻭﻴـﻚ ،ﻓﺄﺛﺒـﺖ ﺃﲰﺎﺋﻨـﺎ ﻣـﻊ ﺃﲰـﺎﺋﻬﻢ ﻭﺍﺟﻌﻠﻨـﺎ ﰲ )(٤
ﻋِﺪﺍﺩﻫﻢ ﻭﻣﻌﻬﻢ ﻓﻴﻤﺎ ﺗﻜﺮﻣﻬﻢ ﺑﻪ .ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺸﺎﻫﺪﻳﻦ ﺍﻟﺬﻳﻦ ﺳﺄﻝ ﺍﳊﻮﺍﺭﻳﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻌﻬﻢ ﻣﺰﻳﺪ ﻓﻀﻞ ﻋﻠﻴﻬﻢ ،ﻓﻠﻬـﺬﺍ
ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﰲ ﻗﻮﻟﻪ ﴿ﻓﺎﻛﺘﺒﻨﺎ ﻣﻊ ﺍﻟﺸﺎﻫﺪﻳﻦ﴾ ﺃﻱ ﻣﻊ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﻣﺘﻪ ﻷﻢ ﺍﳌﺨﺼﻮﺻﻮﻥ ﺑﺘﻠﻚ
ﺍﻟﻔﻀﻴﻠﺔ ﻓﺈﻢ ﻳﺸﻬﺪﻭﻥ ﻟﻠﺮﺳﻞ ﺑﺎﻟﺒﻼﻍ ﻭﻗﻴﻞ﴿ﻣﻊ ﺍﻟﺸﺎﻫﺪﻳﻦ﴾ ﻳﻌﲏ ﺍﻟﻨﺒﻴﲔ ﻷﻥ ﻛﻞ ﻧﱯ ﺷﺎﻫﺪ ﻋﻠﻰ ﺃﻣﺘﻪ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺇﺫ ﻭﻛﻠﻮﺍ ﺑﻪ[ ½ﺇﺫ¼ ﺗﻌﻠﻴﻠﻴﺔ ﻭ½ﻭﻛﱠﻠﻮﺍ¼ ﺑﺎﻟﺘﺸﺪﻳﺪ ﺑﺪﻟﻴﻞ ﺗﻌﺪﻳﺘﻪ ﺑﺎﻟﺒﺎﺀ ﺃﻱ ﻓﻮﺿﻌﻮﺍ ﻗﺘﻠﹶﻪ ﻟﺮﺟﻞ ﻣﻨﻬﻢ) .ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﻏِﻴﻠﺔ[ ﺃﻱ ﺧﻔﻴﺔ ﻭﺍﻟ ِﻐﻴﻠﺔ ﺑﺎﻟﻜﺴﺮ ﺍﻻﻏﺘﻴﺎﻝ ﻳﻘﺎﻝ ﻗﺘﻠﻪ ِﻏﻴﻠﺔﹰ ﻭﻫﻲ ﺃﻥ ﻳﺨﺪﻋﻪ ﻓﻴﺬﻫﺐ ﺑﻪ ﺇﱃ ﻣﻮﺿِـﻊ ﻻ ﻳـﺮﺍﻩ ﻓﻴـﻪ ﺃﺣـﺪ ﻓـﺈﺫﺍ )(٦
ﺻﺎﺭ ﺇﻟﻴﻪ ﻗﺘﻠﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻣﻦ ﻗﺼﺪ ﻗﺘﻠﹶﻪ[ ﺃﻱ ﻋﻠﻰ ﺭﺟﻞ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻗﹶﺼﺪ ﺃﻱ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻗﺘﻠﹶﻪ ﺃﻱ ﻗﺘﻞﹶ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ، )(٧
ﻭﺫﻟﻚ ﺃﻥ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﳌﹼﺎ ﺗﺤﻘﹼﻖ ﻣﻨﻬﻢ ﺃـﻢ ﻳﻘﺘﻠﻮﻧـﻪ ﻭﺍﺟﺘﻤﻌـﻮﺍ ﻋﻠـﻰ ﻗﺘﻠـﻪ ﺑﻌـﺚ ﺍﷲ ﺇﻟﻴـﻪ ﺟﱪﻳـﻞ ﻋﻠﻴـﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺄﹶﺩﺧﻠﻪ ﺧﻮ ﺧﺔﹰ ﰲ ﺳﻘﹾﻔﻬﺎ ﻓﹶﺮﺟﺔ ﻓﺮﻓﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣـﻦ ﺗﻠـﻚ ﺍﻟﻔﺮﺟـﺔ ﻭﺃﻣـﺮ ﻣﻠِـﻚ ﺍﻟﻴﻬـﻮﺩ ﺭﺟـﻼ ﻣﻨـﻬﻢ ﻳﻘـﺎﻝ ﻟـﻪ
ﻃﻴﻄﺎﻧﻮﺱ ﺃﻥ ﻳﺪﺧﻞ ﺍﳋﹶﻮﺧﺔﹶ ﻓﻴﻘﺘﻠﻪ ﻓﻴﻬﺎ ﻓﻠﻤﺎ ﺩﺧﻠﻬﺎ ﱂ ﻳﺮ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﺃﻟﻘـﻰ ﺍﷲ ﺗﻌـﺎﱃ ﺷِـﺒﻪ ﻋﻴـﺴﻰ
ﻋﻠﻴﻪ ﻓﻠﻤﺎ ﺧﺮﺝ ﻇﹶﻨﻮﺍ ﺃﻧﻪ ﻋﻴﺴﻰ ﻓﻘﺘﻠﻮﻩ ،ﻭﻗﺎﻟﻮﺍ ﻟﻪ ﺃﻧﺖ ﻋﻴﺴﻰ! ﻓﻘﺎﻝ ﺃﻧﺎ ﺻﺎﺣﺒﻜﻢ ،ﻓﻠﻢ ﻳﻠﺘﻔِﺘﻮﺍ ﺇﱃ ﻗﻮﻟﻪ ،ﻓﻠﻤﺎ ﻗﺘﻠﻮﻩ ﻗﺎﻟﻮﺍ ﻭﺟﻬﻪ
ﻳﺸﺒﻪ ﻭﺟﻪ ﻋﻴﺴﻰ ﻭﺑﺪﻧﻪ ﻳﺸﺒﻪ ﺑﺪﻥ ﺻﺎﺣﺒِﻨﺎ ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ ﻋﻴﺴﻰ ﻓﺄﻳﻦ ﺻﺎﺣﺒﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺻﺎﺣﺒﻨﺎ ﻓﺄﻳﻦ ﻋﻴﺴﻰ )ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ
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ﻣﺜﻠﻬﺎ﴾]ﺍﻟﺸﻮﺭﻯ[ ﻭﲰﻰ ﺟﺰﺍﺀ ﺍﳌﹸﺨﺎﺩﻋﺔ ﺑﺎﳌﺨﺎﺩﻋﺔ ﻭﺟﺰﺍﺀ ﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﻻﺳﺘﻬﺰﺍﺀ .ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﻣﻌﺎﻣﻠﺔ ﺍﷲ ﻣﻌﻬﻢ ﻛﺎﻧﺖ ﺗـﺸﺒﻴﻬﺔ
ﺑﺎﳌﻜﺮ ﻓﺴﻤﻲ ﺑﺬﻟﻚ .ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻟﻴﺲ ﻣﻦ ﺍﳌﺘﺸﺎﺑِﻬﺎﺕ ﻷﻧﻪ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺘﺪﺑﲑ ﺍﳌﹸﺤﻜﹶﻢ ﺍﻟﻜﺎﻣﻞ ﰒ ﺍﺧﺘﺺ ﰲ ﺍﻟﻌﺮﻑ
ﺑﺎﻟﺘﺪﺑﲑ ﰲ ﺇﻳﺼﺎﻝ ﺍﻟﺸﺮ ﺇﱃ ﺍﻟﻐﲑ ﻭﺫﻟﻚ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﻏﲑ ﳑﺘﻨِﻊ ﻭﺍﷲ ﺃﻋﻠﻢ) .ﻛﺒﲑ(
ﻗﻮﻟﻪ] :ﺍﺫﻛﺮ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﺇﺫ¼ ﻇﺮﻑ ﻣﻌﻤﻮﻝ ﶈﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺇﱐ ﻣﺘﻮﻓﻴﻚ[ ﺍﹸﺧﺘﻠﻒ ﰲ ﺍﻟﺘﻮﻓﹼﻲ ﻓﻘﻴﻞ ﻣﻌﻨﺎﻩ ﻣﺒﻠﻐﻚ ﺍﻷﻣﻞ ﺑﺄﻥ ﺗﺒﻠﹸﻎ ﻋﻤـﺮﻙ ﺑﺘﻤﺎﻣـﻪ ﻭﻻ ﲤـﻮﺕ ﺑﻘﺘـﻞ ﺃﺣـﺪ ﺑـﻞ ﻣـﻦ ﺍﷲ )(٣
ﺗﻌﺎﱃ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﺑﺎﻟﻨﻮﻡ ﺃﻱ ﻓﺮﻓﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻮ ﻧﺎﺋﻢ ﻓﻠﻢ ﳛﺼﻞ ﻟﻪ ﺍﻧﺰﻋﺎﺝ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﻣﻤﻴﺘﻚ ،ﻗﺎﺑﺾ ﻟﺮﻭﺣـﻚ ﻻ ﻳﻘـﺎﻝ ﺇﻧـﻪ
ﻳﻘﺘﻀﻲ ﺃﻧﻪ ﳝﻮﺕ ﻗﺒﻞ ﺍﻟﺮﻓﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻷﻧﻪ ﻳﻘﺎﻝ ﺍﻟﻮﺍﻭ ﻻ ﺗﻘﺘﻀﻲ ﺗﺮﺗﻴﺒﺎ ﻭﻻ ﺗﻌﻘﻴﺒﺎ ﻓﺎﻟﻜﻼﻡ ﻋﻠﻰ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘـﺄﺧﲑ ﻭﺍﳌﻌـﲎ ﺇﱐ
ﺭﺍﻓﻌﻚ ﺇﱄﹼ ﻭﻣﺘﻮﻓﱢﻴﻚ ﺑﻌﺪ ﺫﻟﻚ ﻭﺍﳌﻘﺼﻮﺩ ﺑِﺸﺎﺭﺗﻪ ﺑﻨﺠﺎﺗﻪ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺭﻓﻌِﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻗﺎﺑﻀﻚ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻋﻄﻒ ½ﺭﺍﻓِﻌﻚ ¼ﻋﻠﻰ ½ﻣﺘﻮﻓﱢﻴﻚ ¼ﻟﻠﺘﻔﺴﲑ] .ﻋﻠﻤﻴﺔ[ )(٤
ﱄ﴾[ ﻓﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻗﺼﺔ ﺭﻓﻊ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺍﻟﺴﻤﺎﺀ).ﺍﻹﻛﻠﻴﻞ(]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿]:ﻭﺭﺍﻓﻌﻚ ﺇ ﹼ )(٥
ﻗﻮﻟﻪ] :ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻳﻦ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ½ﻣﺎ¼ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺭﻭﻱ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺗﻔﺴﲑ ﺍﻟﺮﻓﻊ ﻭﺑﻴﺎﻥ ﻛﻴﻔﻴﺘـﻪ ﻭﺑﻴـﺎﻥ ﻋﻤـﺮ ﻋﻴـﺴﻰ ﺇﺫ ﺫﺍﻙ ،ﻭﻋﻤـﺮِﻩ ﺑﻌـﺪ ﻧﺰﻭﻟـﻪ )(٧
ﻭﻏﲑ ﺫﻟﻚ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻧﻪ ﻳﱰِﻝ[ ﺃﻱ ﻋﻠﻰ ﻣﻨﺎﺭﺓ ﺑﲏ ﺃﹸﻣﻴﺔ ﺣﲔ ﻳﻀﺎﻳِﻖ ﺍﻟﺪﺟﺎﻝ ﺍﳌﹶﻬﺪﻱ ﻭﺍﳋﻠ ﻖ ﲨﻴﻌﺎ ﻓﻴﻬﺮﻋﻮﻥ ﺇﱃ ِﺩﻣﺸﻖِ ﺍﻟﺸﺎﻡِ ﻭﻫﻮ ﳏﺘﺎﻁ )(٨
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ﻣﻦ ﻏﲑ أب وﻫﻮ ﻣﻦ ﺗﺸﺒﻴﻪ اﻟﻐﺮﻳﺐ ﺑﺎﻷﻏﺮب ﻟﻴﻜﻮن أﻗﻄﻊ ﻟﻠﺨـﺼﻢ وأوﻗـﻊ ﰲ اﻟـﻨﻔﺲ ﴿ َﺧﻠ ََﻘـ ٗ ﴾ أي آدم أي ﻗﺎﻟﺒـﻪ
)(٣
ﻢ ﻓﻴﱰﻝ ﻋﻨﺪ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻓﲑﻳﺪ ﺍﳌﹶﻬﺪﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺘـﺄ ﺧﺮ ﻓﻴـﺄﻣﺮﻩ ﺳـﻴﺪﻧﺎ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺑﺎﻟﺘﻘـﺪﻡ ﻓﺒﻌـﺪ
ﺍﻟﺼﻼﺓ ﻳﺘﻮﺟﻬﻮﻥ ﺇﱃ ﺍﻟﺪ ﺟﺎﻝ ﻭﻫﻮ ﰲ ﺑﻠﺪ ﻓﺈﺫﺍ ﺭﺃﻯ ﺳﻴﺪﻧﺎ ﻋﻴـﺴﻰ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺫﺍﺏ ﻛـﺎﳌﻠﺢ ﻓﻴﻬﺰِﻣـﻪ ﺍﷲ ﺗﻌـﺎﱃ ﰒ
ﻳﻈﻬﺮ ﺍﻟﻌﺪﻝ ﻭﺍﻟﺼﻼﺡ ﰲ ﺍﻷﺭﺽ .ﻭﻗﻮﻟﻪ ½ﻭﻳﺼﻠﹼﻰ ﻋﻠﻴﻪ¼ ﺃﻱ ﻳﺼﻠﱢﻲ ﻋﻠﻴﻪ ﺍﳌﺴﻠﻤﻮﻥ ﻭﻳﺪﻓِﻦ ﰲ ﺍﻟﺴﻬﻮﺓِ ﺍﻟـﺸﺮﻳﻔﺔ ﻓـﺈﺫﺍ ﺟـﺎﺀ ﻳـﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻡ ﺃﺑﻮﺑﻜﺮ ﻭﻋﻤﺮ ﺑﲔ ﺭﺳﻮﻟﲔ؛ ﺳﻴﺪﺍﻧﺎ ﳏﻤﺪ ﻭﻋﻴﺴﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ) .ﺻﺎﻭﻱ(
0
0
ﻗﻮﻟﻪ] :ﻭﻋﺎﻣﻠﻪ ﻣﺎ ﰲ ½ﺫﻟﻚ¼ ...ﺇﱁ[ ﻷﻧﻪ ﻣﻀﻤﻦ ﻣﻌﲎ ½ﺃﺷﲑ¼ ﻭﺍﻋﺘﺮﺍﺽ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﻌﺎﻣـﻞ ﰲ ﺻـﺎﺣﺒﻬﺎ ﻫـﻮ ﺍﳍـﺎﺀ ﰲ ½ﻧﺘﻠـﻮﻩ¼ )(١
ﺴﺮ ﺑﺄﻧﻪ ﺧﻠﻂ ﺇﻋﺮﺍﺑﺎ ﺑﺂﺧﺮ .ﻭﺣﺎﺻﻞ ﺫﻟﻚ ﺃﻥ ﻗﻮﻟـﻪ ½ﺫﻟـﻚ¼ ﻣﺒﺘـﺪﺃ ﻭﻗﻮﻟـﻪ ﻓﺎﻟﻌﺎﻣﻞ ﻓﻴﻪ ﻫﻮ ½ﻧﺘﻠﻮﻩ¼ ،ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻣﻌﺘﺬﺭﺍ ﻋﻦ ﺍﳌﻔ
½ﻧﺘﻠﻮﻩ¼ ﺧﺒﺮﻩ ﻭﻗﻮﻟﻪ ½ﻣﻦ ﺍﻵﻳﺎﺕ¼ ﺣﺎﻝ ﻣﻦ ﺍﳍﺎﺀ ﻭﻋﺎﻣﻠﻪ ﻫـﻮ ½ﻧﺘﻠـﻮ¼ ﺃﻭ ½ﻣـﻦ ﺍﻵﻳـﺎﺕ¼ ﺧﺒـﺮﻩ ﻭ½ﻧﺘﻠـﻮﻩ¼ ﺣـﺎﻝ ﻭﻋﺎﻣﻠـﻬﺎ ﻣـﺎ ﰲ
½ﺫﻟﻚ¼ ﻣﻦ ﻣﻌﲎ ﺍﻹﺷﺎﺭﺓ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﺸﲑ ﻟﻪ ﺍﳌﻔﺴﺮ ﻋﻠﻰ ﻗﻮﻝ ﺑﻌﻀﻬﻢ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺇﻥ ﻣﺜﻞ ﻋﻴﺴﻰ ...ﺇﱁ[ ﺳﺒﺐ ﻧﺰﻭﳍﺎ ﺇﻥ ﻭﻓﺪ ﻧﺠﺮﺍﻥﹶ ﻗﺪِﻣﻮﺍ ﻋﻠـﻰ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻓﻘـﺎﻟﻮﺍ ﻟـﻪ ﻧـﺮﺍﻙ ﺗـﺴ
ﺐ )(٢
ﺻﺎﺣﺒﻨﺎ ﻓﻘﺎﻝ ﻣﻦ ﻫﻮ؟ ﻗﺎﻟﻮﺍ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﺗﺰﻋﻢ ﺃﻧﻪ ﻋﺒﺪ ﺍﷲ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﹶﺟﻞ ﺃﻧﻪ ﻋﺒـﺪ
ﳋﻠﻖ ،ﺧﻠﻖ ﻣﻦ ﻏﲑ ﺃﺏ ﻓﱰﻟﺖ ﺍﻵﻳﺔ) .ﲨﻞ ،ﺻﺎﻭﻱ( ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻓﻘﺎﻟﻮﺍ ﻫﻞ ﻟﻪ ﻣِﺜﻞﹲ ﻣﻦ ﺍ ﹶ
ﻗﻮﻟﻪ] :ﺃﻱ ﻗﺎﻟﹶﺒﻪ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﻫﻮ ﺍﳉﺴﻢ ﻭﺃﻣﺎ ﺍﻟﺮﻭﺡ ﻓﻤﻦ ﻧﻮﺭ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺇﳕﺎ ﲪـﻞ ﺍﳋﹶﻠـﻖ ﻋﻠـﻰ ﺍﻟﻘﺎﻟﹶـﺐ ﻻ )(٣
ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﳉﺴﻤﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﺮﻭﺡ ﻧﻈﺮﺍ ﻟﻘﻮﻟﻪ ﴿ﰒ ﻗﺎﻝ ﻟﻪ ﻛﻦ ...ﺇﱁ﴾ ﻭﺇﻻ ﻟﻜﺎﻥ ﺿﺎﺋﻌﺎ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻭﻛﺬﻟﻚ ﻋﻴﺴﻰ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺑﻴﻨﻬﻤﺎ] .ﻋﻠﻤﻴﺔ[ )(٤
ﺃﻣﺮ ﻋﻴﺴﻰ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ ،ﻭﻗﻴﻞ ﴿ﺍﻟﹾﺤﻖ ﴾ﻣﺒﺘـﺪﺃ ﻭ﴿ﻣِـﻦ ﺭﺑـﻚ ﴾ﺧﺒـﺮﻩ ﺃﻱ ﺍﳊـﻖ ﺍﳌـﺬﻛﻮﺭ
ﻗﻮﻟﻪ] :ﺃﻱ )(٥
ﻣﻦ ﺍﷲ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻼ ﺗﻜﻦ ﻣﻦ ﺍﳌﻤﺘﺮﻳﻦ[ ﺧﻄﺎﺏ ﻟﻪ ﻭﺍﳌﺮﺍﺩ ﺃﻣﺘﻪ ﻋﻠﻰ ﺣﺪ ﴿ﻟﺌﻦ ﺃﺷﺮﻛﺖ ﻟﻴﺤﺒﻄﹶﻦ ﻋﻤﻠﹸﻚ﴾]ﺍﻟﺰﻣـﺮ[ ﻷﻧـﻪ ﻣﻌـﺼﻮﻡ ﻣـﻦ )(٦
ﺍﻻﻣﺘِﺮﺍﺀ ﻭﺍﻟﺸﺮﻙ ﻭﻛﻞﱢ ﻛﺒﲑﺓ ﻭﺻﻐﲑﺓ) .ﺻﺎﻭﻱ ،ﲨﻞ(
204
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Madinah Gift Centre
ﺴﺎءﻧﺎ َو ِ َ ٓ َ ُ ْ
ﺴﺎءﻛﻢ اﺑﻨﺎءﻧﺎ َ َ ْ َ ٓ َ ُ ْ
واﺑﻨﺎءﻛﻢ َو ِ َ ٓ َ َ ﻧﺪع َ ْ َ ٓ َ َ ﻓﻘﻞ ﴾ ﳍﻢ ﴿ َ َ َ ْ
ﻌﺎﻟﻮا َ ْ ُ ِﻠﻢ ﴾ ﺑﺄﻣﺮه ﴿ َ ُ ْ ﻓﻴ ِ ِﻣﻦ َ ْﻌﺪِ َﻣﺎ َﺟ ٓ َ َ
ﺎءک ِ َ
ﻣﻦ ْاﻟﻌ ْ ِ اﻟﻨﺼﺎرى ﴿ ِ ْ
)(٢ )(١
?ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻧﺪﻉ١٢ .ﻉ
ﻓﻨﺠﻌﻞ ْﻟﻌﻨََﺖ اﷲ ِ)َ (٤ﻋ َ ا ْﻜ ٰ ِﺬﺑ ِ ْ َ ﴿﴾﴾۶۱ﺑﺄن ﻧﻘﻮل : ﻔﺴﻜﻢ ﴾ ﻓﻨﺠﻤﻌﻬﻢ ﴿ ُﺛﻢ ﻧ َ ْ َﺘ ِ ْﻞ ﴾ ﻧﺘﻀﺮع ﰲ اﻟﺪﻋﺎء ﴿ َ َ ْ َ ْ ﻔﺴﻨﺎ َ َوا ْ ُ َ ُ ْ
َ َوا ْ ُ َ َ
)(٣
?ﺃﻱ ﻟﻠﻤﺒﺎﻫﻠﺔ١٢ .
اﻟﻠﻬﻢ اﻟﻌﻦ اﻟﻜﺎذب ﰲ ﺷﺄن ﻋﻴ ) (٥وﻗﺪ دﻋﺎ ﺻـ اﷲ ﻋﻠﻴـﻪ و ﺳـﻠﻢ وﻓـﺪ ﳒـﺮان ﻟـﺬﻟﻚ ﳌـﺎ ﺣـﺎ ُّﺟﻮه ﻓﻴـﻪ ﻓﻘـﺎﻟﻮا :ﺣـﱴ
?ﺑﻜﺴﺮ ﺍﻟﺪﺍﻝ١٢ .
)(٨
ﻧﻨﻈﺮ ﰲ أﻣﺮﻧﺎ ﺛﻢ ﻧﺄﺗﻴﻚ ﻓﻘﺎل ُذو رأﻳﻬﻢ) : (٦ﻟﻘﺪ ﻋﺮﻓﺘﻢ ﻧﺒﻮﺗـﻪ وأﻧـﻪ ﻣـﺎ ﺑﺎﻫـﻞ) (٧ﻗـﻮم ﻧﺒﻴـﺎ إﻻ ﻫﻠﻜـﻮا ﻓﻮادﻋـﻮا اﻟﺮﺟـﻞ
=ﺃﻱ ﺻﺎﳊﻮﺍ١٢ .ﻣﺪ ?ﺃﻱ ﻣﻦ ﺑﻴﺘﻪ ﺇﱃ ﺍﳌﺴﺠﺪ١٢ .ﺝ ?ﺇﱃ ﺑﻼﺩﻛﻢ١٢ .
واﻧﺼﺮﻓﻮا ﻓﺄﺗﻮا اﻟﺮﺳﻮل ﺻ اﷲ ﻋﻠﻴﻪ و ﺳـﻠﻢ وﻗـﺪ ﺧـﺮج وﻣﻌـﻪ اﳊـﺴﻦ واﳊـﺴﲔ وﻓﺎﻃﻤـﺔ وﻋﻠـﻲ وﻗـﺎل ﳍـﻢ ½ :إذا دﻋـ ُ
ﻮت
=ﺃﻱ ﻟﻸﺭﺑﻌﺔ١٢ .
ﻓﺄ َِ ّﻣﻨﻮا¼ ﻓﺄﺑﻮا أن ﻳﻼﻋﻨﻮا) (٩وﺻﺎﳊﻮه ﻋ اﳉﺰﻳﺔ رواه أﺑﻮ ﻧﻌـﻴﻢ .وﻋـﻦ اﺑـﻦ ﻋﺒـﺎس ﻗـﺎل ½ :ﻟـﻮ ﺧـﺮج اﻟـﺬﻳﻦ ﻳﺒـﺎﻫﻠﻮن
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﺄﻣﺮﻩ[ ﺃﻱ ﺑﺄﻥ ﻋﻴﺴﻰ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻫﻮ ﺣﺎﻝ ﺃﻱ ﻛﺎﺋﻨﺎ ﻣﻦ ﺍﻟﻌﻠﻢ ﻭ½ﻣـﻦ¼ ﻟﻠﺘﺒﻌـﻴﺾ )(١
ﻛﻤﺎ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻟﺒﻴﺎﻥ ﺍﳉﻨﺲ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻧﺪﻉ ﺃﺑﻨﺎﺋﻨﺎ ...ﺇﱁ[ ﺇﻥ ﻗﻠﺖ ﺍﻟﻘﺼﺪ ﻣﻦ ﺍﳌﺒﺎﻫﻠﺔ ﺗﺒﻴﲔ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﻜﺎﺫﺏ ﻭﻫﺬﺍ ﻳﺨﺘﺺ ﺑﻪ ﻭﲟﻦ ﻳﺒﺎﻫﻠﻪ ﻓﻠِﻢ
ﺿﻢ ﺇﻟﻴـﻪ )(٢
ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳌﺒﺎﻫﻠﺔ؟ ﻗﻠﺖ ﺫﻟﻚ ﺃ ﹼﰎ ﰲ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺛﻘﺘﻪ ﲝﺎﻟﻪ ﻭﺍﺳﺘﻴﻘﺎﻧﻪ ﺑﺼﺪﻗﻪ ﺣﻴﺚ ﺍﺳﺘﺠﺮﺃ ﻋﻠﻰ ﺗﻌـﺮﻳﺾ ﺃﻋﺰﺗـﻪ ﻭﰲ
0
0
ﺼﻤﻪ ﻣﻊ ﺃﻋﺰﺗﻪ ﲨﻴﻌﺎ ﻟﻮ ﲤﹼﺖ ﺍﳌﺒﺎﻫﻠﺔ ﻭﺇﳕﺎ ﺧﺺ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﻨﺴﺎﺀ ﻷـﻢ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺛﻘﺘﻪ ﺑﻜﺬﺏ ﺧﺼﻤﻪ ﻭﻷ ﺟﻞ ﺃﻥ ﻳﻬﻠِﻚ ﺧ
ﺃﻋﺰ ﺍﻷﻫﻞ ﻭﺇﳕﺎ ﻗﺪﻣﻬﻢ ﰲ ﺍﻟﺬﻛﺮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻟﻴﻨﺒﻪ ﺑﺬﻟﻚ ﻋﻠﻰ ﻟﻄﻒ ﻣﻜﺎﻢ ﻭﻗﺮﺏ ﻣﱰﻟﺘﻬﻢ ﻭﻓﻴﻪ ﺃﻛﱪ ﺩﻟﻴﻞ ﻋﻠـﻰ ﺻـﺤﺔ ﻧﺒﻮﺗـﻪ
ﻷﻧﻪ ﱂ ﻳﺮﻭِ ﺃﺣﺪ ،ﻣﺴﻠﻢ ﻭﻻ ﻧﺼﺮﺍﱐ ﺃﻢ ﺃﺟﺎﺑﻮﺍ ﺇﱃ ﺍﳌﺒﺎﻫﻠﺔ ﻷﻢ ﻋﺮﻓﻮﺍ ﺻﺤﺔ ﻧﺒﻮﺗﻪ ﻭﺃﻥﹼ ﺩﻋﺎﺀﻩ ﻣﺠﺎﺏ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﰒ ﻧﺒﺘﻬﻞ[ ﺃﺗﻰ ﺑـ ½ﰒ¼ ﻫﻨﺎ ﺗﻨﺒﻴﻬﺎ ﳍﻢ ﻋﻠﻰ ﺧﻄﺌﻬﻢ ﰲ ﻣﺒﺎﻫﻠﺘﻪ ﻛﺄﻧﻪ ﻳﻘـﻮﻝ ﳍـﻢ ﻻ ﺗﻌﺠﻠـﻮﺍ ﻭﺗـﺄﹶﻧﻮﺍ ﻟﻌﻠـﻪ ﺃﻥ ﻳﻈﻬـﺮ ﻟﻜـﻢ )(٣
ﺍﳊﻖ ﻓﻠﺬﻟﻚ ﺃﺗﻰ ﲝﺮﻑ ﺍﻟﺘﺮﺍﺧﻲ .ﻭﺍﻻﺑﺘﻬﺎﻝ ﺍﻓﺘﻌﺎﻝ ﻣﻦ ﺍﻟﺒﻬﻠﺔ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﻭﺿﻤﻬﺎ ﻭﻫﻲ ﺍﻟﻠﻌﻨـﺔ ﻫـﺬﺍ ﺃﺻـﻠﻪ ﰒ ﺍﺳـﺘﻌﻤﻞ ﰲ ﻛـﻞ
ﺩﻋﺎﺀ ﳎﺘﻬﺪ ﻓﻴﻪ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﺘﻌﺎﻧﺎ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﻓﻨﺠﻌﻞ ﻟﻌﻨﺖ ﺍﷲ[ ﻫﺬﻩ ﻭﺍﻟﱵ ﰲ ﺍﻟﻨﻮﺭ ﰲ ﻗﻮﻟﻪ ﴿ﻭﺍﳋﺎﻣﺴﺔ ﺃﻥ ﻟﻌﻨﺖ ﺍﷲ ﻋﻠﻴﻪ﴾ ﺗﻜﺘﺒﺎﻥ ﺑﺎﻟﺘﺎﺀ ﺍـﺮﻭﺭﺓ ﻭﻣـﺎ ﻋـﺪﺍﳘﺎ )(٤
ﺑﺎﳍﺎﺀ ﻋﻠﻰ ﺍﻷﺻﻞ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺍﻟﻜﺎﺫﺏ ﰲ ﺷﺄﻥ ﻋﻴﺴﻰ[ ﺃﻱ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺇﻧﻪ ﺍﺑﻦ ﺍﷲ ﺃﻭ ﻳﻘﻮﻝ ﺇﻧﻪ ﺇﻟﻪ)،ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ() .ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﺫﻭ ﺭﺃﻳِﻬﻢ[ ﺃﻱ ﻛﺒﲑﻫﻢ ﻭﻫﻮ ﺃﹸﺳﻘﹸﻔﱡﻬﻢ ﺃﻱ ﺣِﱪﻫﻢ ﻭﻋﺎﳌﹸﻬﻢ ﻭﺍﲰﻪ ﻋﺒﺪ ﺍﳌﺴﻴﺢ) .ﲨﻞ( )(٦
ﻗﻮﻟﻪ] :ﻭﺃﻧﻪ ﻣﺎ ﺑﺎﻫﻞﹶ[ ﺑﻜﺴﺮ ½ﺇﻥ¼ ﺃﻱ ﻭﺍﷲ ﺇﻧﻪ ...ﺇﱁ ﺃﻭ ﺑﻔﺘﺤﻬﺎ ﻋﻄﻔﺎ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺃﻱ ﻭﻋﺮﻓﺘﻢ ﺃﻧﻪ ﻣﺎ ﺑﺎﻫﻞ ...ﺇﱁ) .ﲨﻞ( )(٧
ﻗﻮﻟﻪ] :ﻓﻮﺍﺩِﻋﻮﺍ ﺍﻟﺮﺟﻞَ[ ﺃﻱ ﺻﺎﻟِﺤﻮﻩ ،ﻭﺍﻟﺮﺟﻞﹸ ﻫﻮ ﺳﻴﺪﻧﺎ ﻭﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) .ﲨﻞ( )(٨
ﻗﻮﻟﻪ] :ﻓﺄﺑﻮﺍ ﺃﻥ ﻳﻼ ِﻋﻨﻮﺍ[ ﺃﻱ ﻭﺫﻟﻚ ﻷﻢ ﳌﹼﺎ ﺭﺃﻭﺍ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣـﻦ ﻣﻌـﻪ ﻗـﺎﻝ ﻛـﺒﲑﻫﻢ ﺇﱐ َﻷﺭﻯ ﻭﺟﻮﻫـﺎ ﻟـﻮ )(٩
ﺳﺄﻟﻮﺍ ﺍﷲ ﺃﻥ ﻳﺰﻳﻞ ﺟﺒﻼ ﻣﻦ ﻣﻜﺎﻧﻪ ﻷَﺯﺍﻟﻪ ﻓﻼ ﺗﺒﺘﻬﻠﻮﺍ) .ﺧﺎﺯﻥ(
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ﻓﺎن َ َ ْ
ﺗﻮﻟﻮا ﴾ ِﻴﻢ ﴿ ﴾ ﴾۶۲ﰲ ﺻﻨﻌﻪ ﴿ َ ِ ْ اﻟﺤﻜ ْ ُ ﻣﻦ ِاﻟ ٰ ٍ ِاﻻ اﷲُؕ َو ِان َ
اﷲ َﻟ ُ َﻮ ْ َ ِ ْ
اﻟﻌﺰﻳﺰ ُ﴾ ﰲ ﻣﻠﻜﻪ ﴿ ْ َ اﻟﺤﻖ ﴾ اﻟﺬي ﻻ ﺷﻚ ﻓﻴﻪ ﴿ َو َﻣﺎ ِ ْ
﴿ َْ
)(٣
0
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﰲ ﺻﻨﻌﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠﱢﻖ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﻓﻴﻪ ﻭﺿﻊ ﺍﻟﻈﺎﻫﺮ ...ﺇﱁ[ ﺃﻱ ﺣﻴﺚ ﻗﺎﻝ ½ﺍﳌﻔﺴﺪﻳﻦ¼ ﻭﺫﻟﻚ ﻟﻺﻳـﺬﺍﻥ ﺑـﺄﻥ ﺍﻹﻋـﺮﺍﺽ ﻋـﻦ ﺍﻟﺘﻮﺣﻴـﺪ ﻭﺍﳊـﻖ ﺑﻌـﺪ ﻣـﺎ )(٤
ﻗﺎﻣﺖ ﺑﻪ ﺍﳊﺠﺔ ﺇﻓﺴﺎﺩ ﻟﻠﻌﺎﱂ ﻭﻓﻴﻪ ﻣِﻦ ﺷﺪﺓ ﺍﻟﻮﻋﻴﺪ ﻣﺎ ﻻ ﻳﺨﻔﻰ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻗﻞ ٰﻳﺎﻫﻞ ﺍﻟﻜﺘٰﺐ ...ﺇﱁ[ ﻧﺰﻟﺖ ﳌﹼﺎ ﻗﺪِﻡ ﻭﻓﺪ ﻧﺠﺮﺍﻥﹶ ﺍﳌﺪﻳﻨﺔ ﻭﺍﺟﺘﻤﻌﻮﺍ ﺑـﺎﻟﻴﻬﻮﺩ ﻓﺎﺧﺘـ
ﺼﻤﻮﺍ ﰲ ﺳـﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ )(٥
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺰﻋﻤﺖ ﺍﻟﻨﺼﺎﺭﻯ ﺃﻧﻪ ﻛﺎﻥ ﻧﺼﺮﺍﻧﻴﺎ ﻭﻫﻢ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﺯﻋﻤﺖ ﺍﻟﻴﻬﻮﺩ ﻛﺬﻟﻚ ،ﻓﻘﺎﻝ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ
ﻛِﻼ ﺍﻟﻔﺮﻳﻘﲔ ﻛﺎﺫﺏ ،ﻓﻘﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﻟﻠﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻣﺎ ﺗﺮﻳﺪ ﺇﻻ ﺃﻥ ﻧﺘﺨﺬﻙ ﺭﺑﺎ ﻛﻤﺎ ﺍﺗﺨﺬﺕ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻴﺴﻰ ﺭﺑـﺎ،
ﻭﻗﺎﻟﺖ ﺍﻟﻨﺼﺎﺭﻯ ﻣﺎ ﺗﺮﻳﺪ ﺇﻻ ﺃﻥ ﻧﻘﻮﻝ ﻓﻴﻚ ﻣﺎ ﻗﺎﻟﺖ ﺍﻟﻴﻬﻮﺩ ﰲ ﺍﻟﻌﺰﻳﺮ )ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ( ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌـﺎﱃ ﴿ﻗـﻞ ﻳـﺎ ﺃﻫـﻞ
ﺍﻟﻜﺘﺎﺏ ﺗﻌﺎﻟﻮﺍ ...ﺇﱁ﴾) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻣﺴﺘﻮٍ ﺃﹶﻣﺮﻫﺎ[ ﺃﻱ ﻻ ﳜﺘﻠﻒ ﻓﻴﻪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻭﺍﻟﻘﺮﺁﻥ ﺑﻞ ﻛﻞ ﺍﻟﺸﺮﺍﺋﻊ ﻻ ﺗﺨﺘﻠﻒ ﻓﻴﻬﺎ) .ﲨﻞ( )(٦
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺍﲣﹶﺬﰎ ﺍﻷﺣﺒـﺎﺭ[ ﺃﻱ ﻋﻠﻤـﺎﺀ ﺍﻟﻴﻬـﻮﺩ½ ،ﻭﺍﻟﺮﻫﺒـﺎﻥ¼ ﺃﻱ ﻋﺒـﺎﺩ ﺍﻟﻨـﺼﺎﺭﻯ ﻭﺫﻟـﻚ ﺃـﻢ ﺳـﺠﺪﻭﺍ ﻟﻸﺣﺒـﺎﺭ ﻭﺍﻟﺮﻫﺒـﺎﻥ )(٧
ﻭﻋﺒﺪﻭﻫﻢ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﹾﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪِ] :ﺑﺰﻣﻦ ﻃﻮﻳﻞ[ ﻓﻜﺎﻥ ﺑـﲔ ﺇﺑـﺮﺍﻫﻴﻢ ﻭﻣﻮﺳـﻰ ﺃﻟـﻒ ﺳـﻨﺔ ﻭﺑـﲔ ﻣﻮﺳـﻰ ﻭﻋﻴـﺴﻰ ﺃﻟﻔـﺎ ﺳـﻨﺔٍ ﺻـﻠﻮﺍﺕ ﺍﷲ ﻭﺳـﻼﻣﻪ ﻋﻠـﻴﻬﻢ )(٩
Å
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ﺣﺎﺟﺠﺘﻢ ﻓ ِ ْ َ ُ ْ
ِ )(٢
َﻜﻢ ﺑ ِ ٖ ﻋ ْ ٌِﻠﻢ ﴾ ﻣﻦ ﺆﻻء﴾ واﳋﱪ ﴿ َ َ ْ ُ ْ ﻌﻘﻠﻮن﴿ (١)﴾﴾۶۵ﺑﻄﻼن ﻗﻮﻟﻜﻢَ ﴿ .ﺎ﴾ ﻟﻠﺘﻨﺒﻴﻪ ﴿أَ ﴾ ﻣﺒﺘﺪأ ﻳﺎ ﴿ ُ َ ٓ َ ْ ُِْ َ
ِﻠﻢ ﴾ ﻣﻦ ﺷﺄن إﺑـﺮاﻫﻴﻢ ﴿ َواﷲُ َ ْﻌﻠ َُﻢ ﴾ ﻟﻴﺲ َﻜُ ْﻢ ﺑ ِ ٖ ﻋ ْ ٌ أﻣﺮ ﻣﻮ وﻋﻴ وزﻋﻤﻜﻢ أﻧﻜﻢ ﻋ دﻳﻨﻬﻤﺎ ﴿ َ ِ َ
ﻓﻠﻢ ُ َ ٓ ْ َ
ﺗﺤﺎﺟﻮن ﻓ ِ ْ َ َ ْ َ
ﺣﻨﻴﻔﺎ ﴾ ﻣﺎﺋﻼ ﻋﻦ وﻻ َ ْ َ ِاﻧﻴﺎ و ٰﻜ ِْﻦ َ َ
ﺎن َ ِ ْ ً ُْ ِ
ﻮدﻳﺎ َ ﺎن ِ ْاﺑﺮٰ ِ ْ ُ
ﻴﻢ َﻳ َﻤﻮن ﴿ ﴾﴾۶۶ﻗﺎل ﺗﻌﺎﱃ ﺗﱪﺋﺔ ﻹﺑﺮاﻫﻴﻢ َ ﴿ :ﻣﺎ َ َ ﺷﺄﻧﻪ ﴿ َ َوا َﻻ َ ْﻌﻠ ُ ْ َ
?ﺃﻱ ﺍﻟﺒﺎﻃﻠﺔ١٢ .
اﻟﻨـﺎس ﴾ أﺣﻘﻬـﻢ
ِ ِ ﻛ ِ ْ َ ﴿ِ ﴿.﴾ ﴾۶۷ان َ ْ َ
اوﻟــﻲ اﻟﻤـ ْ
ﻣـﻦ ُْ َ ِ ﺎن
َ َ وﻣﺎ
َ َ ﴿ )(٤
ﻮﺣﺪا ﻣ ﴾ ِ
ﺴﻠﻤﺎ
ً ْ ﻣ ﴿ اﻟﻘﻴﻢ ﻦ ﻳاﻟﺪ إﱃ )(٣
ﻛﻠﻬﺎ اﻷدﻳﺎن
ﻣﻨﻮا ﴾ ﻣﻦ أﻣﺘﻪ ﻓﻬﻢ ﻳﻦ َ ُ ْ اﺗﺒﻌﻮہُ ﴾ ﰲ زﻣﺎﻧﻪ)َ ﴿ (٥و ٰ َﺬا اﻟﻨ ِ ﴾ ﳏﻤﺪ ﳌﻮاﻓﻘﺘﻪ ﻟﻪ ﰲ أﻛﺜﺮ ﺷﺮﻋﻪ ﴿ َ ِ
واﻟﺬ ْ َ ﻳﻦ َ ُ ْ
ﻟﻠﺬ ْ َ ﺑﺎﺑﺮٰ ِ ْ َ
ﻴﻢ َ ِ ﴿ ِ ِْ
اﻟﻤﺆﻣﻨ ِ ْ َ ﴿ ﴾﴾۶۸ﻧﺎﺻـﺮﻫﻢ وﺣـﺎﻓﻈﻬﻢ .وﻧـﺰل ّﳌـﺎ دﻋـﺎ اﻟﻴﻬـﻮد اﻟﺬﻳﻦ ﻳﻨﺒﻐﻲ أن ﻳﻘﻮﻟﻮا ﳓﻦ ﻋ دﻳﻨﻪ ﻻ أﻧـﺘﻢ ﴿ َواﷲُ َو ِ ْ ُ ْ ِ
ﻷن إﺛـﻢﻔـﺴ ُ ْﻢ ﴾ ّ اﻻ َا ْ ُ َ
ﻠﻮن ِ ۤ ﻟـﻮ ُـ ِﻀ ْ َ ُ ْ
ﻠﻮﻧﻜﻢؕ َ َ
وﻣـﺎ ُـ ِﻀ ْ َ ِﺘـﺐ َ ْ
ﻣﻦ اَ ْ ِﻞ ا ْ ﻜ ٰ ِ ودت ٓ
ﻃﺎَِ Òﻔ ٌﺔ ْ ﻣﻌﺎذا وﺣﺬﻳﻔﺔ وﻋﻤﺎرا إﱃ دﻳـﻨﻬﻢ ْ َ ﴿ :
?ﻳﻀﺎﻋﻒ ﳍﻢ ﺑﻀﻼﳍﻢ ﻭﺇﺿﻼﳍﻢ١٢ .ﻣﺪ
ﺖ اﷲ ِ﴾ ِﺘﺐ ِ َﻟﻢ َﺗﻜْ ُ ُ ْ َ
ون ِﺑﺎٰﻳ ٰ ِ ﺸﻌﺮون ﴿ ﴾ ﴾۶۹ﺑﺬﻟﻚ ﴿ .ﻳﺎَ ْ َﻞ ا ْﻜ ٰ ِ إﺿﻼﳍﻢ ﻋﻠﻴﻬﻢ واﳌﺆﻣﻨﻮن ﻻ ﻳﻄﻴﻌﻮﻢ ﻓﻴﻪ ﴿ َ َ
وﻣﺎ َ ْ ُ ُ ْ َ
)(٧ )(٦
0
ﻗﻮﻟﻪ] :ﺃﻓﻼ ﺗﻌﻘﻠﻮﻥ[ ﺍﳍﻤﺰﺓ ﺩﺍﺧﻠﺔ ﻋﻠﻰ ﻣﻘﺪﺭ ﻫﻮ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ ﺬﺍ ﺍﻟﻌﺎﻃﻒ ﺍﳌﺬﻛﻮﺭ ﺃﻱ ½ﺃﻻ ﺗﺘﻔﻜﹼﺮﻭﻥ ﻓﻼ ﺗﻌﻘﻠﻮﻥ ﺑﻄﻼﻥ )(١
ﻗﻮﻟﻜﻢ¼ ﺃﻭ ½ﺃﺗﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻓﻼ ﺗﻌﻘﻠﻮﻥ ﺑﻄﻼﻧﻪ¼) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻳﺎ ﻫﺆﻻﺀ[ ﺣﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻣﻊ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻣﺬﻫﺐ ﻛﻮﰲﹼ) .ﲨﻞ( )(٢
ﻗﻮﻟﻪ] :ﻣﺎﺋﻼ ﻋﻦ ﺍﻷﺩﻳﺎﻥ ﻛﻠﻬﺎ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﻌﻨﺎﻩ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﻮﺣﺪﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﻣﻠﹼﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﻋﻠﻰ ﻣﻠﹼﺔ ﺍﻹﺳﻼﻡ ﺍﳊﺎﺩﺛﺔ ﻭﺇﻻ ﻻﺷﺘﺮﻙ ﺍﻹﻟﺰﺍﻡ ﺃﻱ ﻷﻢ ﻳﻘﻮﻟﻮﻥ ﻣﻠـﺔ )(٤
ﺍﻹﺳﻼﻡ ﺣﺪﺛﺖ ﺑﱰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻛﺎﻥ ﺳﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ ﻗﺒـﻞ ﻧﺒﻴﻨـﺎ ﻋﻠﻴﻬﻤـﺎ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﲟـﺪﺓ
ﻃﻮﻳﻠﺔ ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻠﺔ ﺍﻹﺳﻼﻡ ﺍﳊﺎﺩﺛﺔ ﺑﱰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻓﻌﻠﻢ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻜﻮﻥ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣـﺴﻠﻤﺎ
ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﻣﻠﹼﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻠﹼﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﰲ ﺯﻣﺎﻧﻪ[ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﻌﻄﻒ ﻟﻠﻤﻐﺎﻳﺮﺓ ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻩ ﰲ ﺯﻣﺎﻧﻪ ﻻ ﻳﺸﻤﻠﻮﻥ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ ﳏﻤـﺪﺍ ﻭﺃﺻـﺤﺎﺑﻪ ﺻـﻠﻰ )(٥
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻷﻥ ﺇﰒ ﺇﺿﻼﳍﻢ[ ﺃﻱ ﺇﺿﻼﻝ ﺍﳌﺆﻣﻨﲔ ﺃﻱ ﲤﻨﻲ ﺇﺿﻼﻝ ﺍﳌـﺆﻣﻨﲔ ﻭﺇﻻ ﻓﺈﺿـﻼﻝ ﺍﳌـﺆﻣﻨﲔ ﱂ ﻳﻘـﻊ ﺣـﱴ ﻳـﺄﺛﹶﻤﻮﺍ ﺑـﻪ )(٦
ﻓﺤﺼﻮﻝ ﺍﻹﰒ ﻋﻠﻴﻬﻢ ﺑﺘﻤﻨﻴﻬﻢ ﺇﺿﻼﻝﹶ ﺍﳌﺆﻣﻨﲔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺇﰒ ﺇﺿﻼﳍﻢ ﻋﻠﻴﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺍﳌﻔﺴﺮ ﺇﱃ ﺑﻴﺎﻥ ﻋﻠﹼﺘﻪ ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ½ﺍﻟﺪﺍﻝﹼ ﻋﻠﻰ ﺍﻟﺸﺮ ﻛﻔﺎﻋﻠِﻪ¼] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺍﻟﻘﺮﺁﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻥﹸ ﻻ ﺍﻟﺘﻮﺭﺍﺓﹸ ﻭﺍﻹﳒﻴﻞﹸ ﻛﻤﺎ ﻗﻴﻞ ﻷﻧﻪ ﺧﻼﻑ ﺍﳌﺘﺒﺎﺩِﺭ] .ﻋﻠﻤﻴﺔ[ )(٨
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ﻳﺮﺟﻌﻮن﴿﴾﴾۷۲ﻋـﻦ وﺟ َ اﻟﻨ َ ﺎرِ ﴾ أوﻟﻪ ﴿ َو ْﻛ ُ ُ وا ﴾ﺑﻪ ﴿ ِ َ ٗه َ َﻟﻌﻠ ُ ْﻢ ﴾أي اﳌـﺆﻣﻨﲔ ﴿ َ ْ ِ ُ َ ﻣﻨﻮا ﴾ أي اﻟﻘﺮان ﴿ َ ْ ﻳﻦ َ ُ ْ
اﻟﺬ ْ َ
ِ
)(٦
ﻗﻮﻟﻪ] :ﺗﻌﻠﻤﻮﻥ ﺃﻧﻪ ﺍﳊ ﻖ[ ﻓﺴﺮ ﺍﻟﺸﻬﺎﺩﺓﹶ ﺑﺎﻟﻌﻠﻢ ﻷﺎ ﺍﳋﺒﺮ ﺍﻟﻘﺎﻃﻊ ﻓﻴﻠﺰﻣﻬﺎ ﺍﻟﻌﻠﻢ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺗﺨﻠِﻄﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺍﻟﱠﻠﺒﺲ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﲟﻌﲎ ﺍﳋﻠﹾﻂ ﻭﻓﻌﻠﻪ ﻟﺒﺲ ﻳﻠﺒِﺲ ﻣﻦ ﺑﺎﺏ ½ﺿﺮﺏ ﻳﻀﺮﺏ¼ ﻻ ﻣﻦ ﺍﻟﻠﱡـﺒﺲ )(٢
¼ ﻭﻓﻌﻠﻪ ﻋﻠِﻢ ﻳﻌﻠﹶﻢ] .ﻋﻠﻤﻴﺔ[ ﺑﻀﻢ ﺍﻟﻼﻡ ﺑﺎﻟﻔﺎﺭﺳﻲ ½
ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﺤﺮﻳﻒ[ ﺃﻱ ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺒﺪﻳﻞ ﻭﻗﻮﻟﻪ ½ﻭﺍﻟﺘﺰﻭﻳﺮ¼ ﺃﻱ ﺗﺰﻳﲔ ﺍﻟﻜﺬﺏ ﻭﲢﺴﻴﻨﻪ ﻷﻥ ﺍﻟ ﺰﻭﺭ ﻫﻮ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺘﺰﻭﻳﺮ ﲢﺴﻴﻨﻪ، )(٣
ﻭﺫﻟﻚ ﺃﻥ ﺃﺣﺒﺎﺭ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻧﻮﺍ ﻳﻜﺘﻤﻮﻥ ﻧﻌﺖ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋـﻦ ﺍﻟﻨـﺎﺱ ﻓـﺈﺫﺍ ﺧـﻼ ﺑﻌـﻀﻬﻢ ﺑـﺒﻌﺾ
ﺃﻇﻬﺮﻭﺍ ﺫﻟﻚ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺷﻬِﺪﻭﺍ ﺃﻧﻪ ﺣﻖ) .ﺧﺎﺯﻥ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻧﻌﺖ ﺍﻟﻨﱯ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﳊﻖ ﻟﻴﺲ ﻋﲔ ﺍﻷﻭﻝ ﺑﻞ ﻫﻮ ﻧﻌﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺎﺻﺔ ﻓﻼ ﺗﻜﺮﺍﺭ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻭﻗﺎﻟﺖ ﻃﺎﺋﻔﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘٰﺐ ...ﺇﱁ[ ﻫﺬﺍ ﻧﻮﻉ ﺁﺧﺮ ﻣﻦ ﺗﻠﺒﻴﺴﺎﺕ ﺍﻟﻴﻬﻮﺩ ﻭﻗﻴﻞ ﺗﻮﺍﻃﺄ ﺍﺛﻨﺎ ﻋﺸﺮ ﺣِﱪﺍ ﻣﻦ ﻳﻬـﻮﺩ ﺧﻴـﱪ )(٥
0
0
ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﺃﺩ ﺧﻠﻮﺍ ﰲ ﺩﻳﻦ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺑﺎﻟﻠﺴﺎﻥ ﺩﻭﻥ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻘﻠﺐ ﰒ ﺍﻛﻔﹸﺮﻭﺍ ﺁﺧِـﺮ ﺍﻟﻨـﻬﺎﺭ
ﻭﻗﻮﻟﻮﺍ ﺇﻧﺎ ﻧ ﹶﻈﺮﻧﺎ ﰲ ﻛﺘﺒﻨﺎ ﻭﺷﺎﻭﺭﻧﺎ ﻋﻠﻤﺎﺀﻧﺎ ﻓﻮﺟﺪﻧﺎ ﺃﻥ ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻴﺲ ﻫﻮ ﺑﺬﻟﻚ ﺍﳌﻨﻌﻮﺕ ﻭﻇﻬـﺮ ﻟﻨـﺎ ﻛﺬﺑـﻪ
ﻓﺈﺫﺍ ﻓﻌﻠﺘﻢ ﺫﻟﻚ ﺷﻚ ﺃﺻﺤﺎﺏ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ِﺩﻳﻨﻪ ﻓﺎﺗﻬﻤﻮﻩ ﻭﻗﺎﻟﻮﺍ ﺇﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﺃﻋﻠـﻢ ﺑـﻪ ﻣﻨـﺎ ﻓﲑﺟِﻌـﻮﻥ
ﻋﻦ ﺩﻳﻨﻬﻢ .ﻭﻗﻴﻞ ﻫﺬﺍ ﰲ ﺷﺄﻥ ﺍﻟﻘﺒﻠﺔ ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﺎ ﺻﺮِﻓﺖ ﺍﻟﻘﺒﻠﺔﹸ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﺷﻖ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩ ﻓﻘـﺎﻝ ﻛﻌـﺐ ﺍﺑـﻦ ﺍﻷﺷـﺮﻑ
ﻷﺻﺤﺎﺑﻪ ﺁﻣِﻨﻮﺍ ﺑﺎﻟﺬﻱ ﺃﹸﻧﺰﻝ ﻋﻠﻰ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺷﺄﻥ ﺍﻟﻜﻌﺒﺔ ﻭﺻﻠﹼﻮﺍ ﺇﻟﻴﻬﺎ ﺃﻭﻝ ﺍﻟﻨـﻬﺎﺭ ﰒ ﺍﻛﻔﹸـﺮﻭﺍ ﻭﺍﺭﺟِﻌـﻮﺍ ﺇﱃ
ﻗِﺒﻠﺘِﻜﻢ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ ﻟﻌﱠﻠﻬﻢ ﻳﺮﺟِﻌﻮﻥ ﻓﻴﻘﻮﻟﻮﻥ ﻫﺆﻻﺀ ﺃﻫﻞ ﻛﺘﺎﺏ ﻭﻫﻢ ﺃﻋﻠﻢ ﻣﻨﺎ ﻓﲑﺟِﻌـﻮﻥ ﺇﱃ ﻗِﺒﻠﺘﻨـﺎ ﻓـﺎﻃﹼﻠﻊ ﺍﷲ ﺭﺳـﻮﻟﹶﻪ ﺻـﻠﹼﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺳﺮﻫﻢ ﻭﺃﻧﺰﻝ ﻫﺬﻩ ﺍﻵﻳﺔﹶ ﻓﻠﹶﻢ ﺗﺘِﻢ ﳍﻢ ﻭﱂ ﻳﺤﺼﻞ ﳍﺎ ﺃﺛﺮ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺃ ﻭﻟﹶﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﴿ﻭﺟﻪ ﺍﻟﻨﻬﺎﺭ﴾ ﻇﺮ
ﻑ ﺯﻣﺎﻥ ﻟﻘﻮﻟﻪ ½ﺁﻣِﻨﻮﺍ¼] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﺆﻣﻨﻮﺍ ...ﺇﱁ[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﺁﻣِﻨﻮﺍ ﺑﺎﻟﺬﻱ ﺃﹸﻧﺰﻝ ...ﺇﱁ﴾ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺑﻘﻮﻟﻪ ½ﺃﻳﻀﺎ¼ ﻓﺎﻟﻀﻤﲑ ﰲ ﻗﻮﻟﻪ ½ﻭﻗـﺎﻟﻮﺍ¼ )(٧
ﻋﺎﺋﺪ ﻋﻠﻰ ½ﺍﻟﻄﺎﺋﻔﺔ¼ ﻭﻗﻮﻟﻪ ½ﺗﺼﺪﻗﻮﺍ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﺣﺪ ﻭﺟﻬﲔ ﰲ ﺗﻘﺮﻳﺮ ﺍﻵﻳﺔ ﻭﺑﲏ ﻋﻠﻴـﻪ ﻗﻮﻟـﻪ ½ﺍﻟـﻼﻡ ﺯﺍﺋـﺪﺓ¼ ﻭﺃﺷـﺎﺭ ﺇﱃ ﺍﻟﻮﺟـﻪ
ﺍﻟﺜﺎﱐ ﺑﻘﻮﻟﻪ ½ﺍﳌﻌﲎ ﻻ ﺗﻘِﺮﻭﺍ ...ﺇﱁ¼ ﻭﻳﺒﲎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺃﻥ ﺍﻟﻼﻡ ﻏﲑ ﺯﺍﺋﺪﺓ ﻭﻟـﺬﺍ ﻗـﺎﻝ ﰲ ﺍﻟﺘﻘﺮﻳـﺮ ﴿ﺇﻻ ﳌـﻦ ﺗﺒـﻊ ﺩﻳـﻨﻜﻢ﴾
ﻓﺄﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻏﲑ ﺯﺍﺋﺪﺓ ،ﻭﻗﻮﻟﻪ ½ﻭﺍﻓﻖ ﺩﻳﻨﻜﻢ¼ ﺃﻱ ﺑﺄﻥ ﻛﺎﻥ ﻣﻨﻜﻢ ،ﻭﻗﻮﻟﻪ ½ﻭﻣﺎ ﻋﺪﺍﻩ ﺿﻼﻝ¼ ﺃﻱ ﻣـﻦ ﺣﻴـﺚ ﺍﻟﺘﻤـﺴﻚ
ﺑﻪ ﺑﻌﺪ ﻧﺴﺨِﻪ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺃﺻﻠﻪ ﺩﻳﻨﺎ ﺻﺤﻴﺤﺎ ﻭﻗﻮﻟﻪ ½ﻭﺍﳉﻤﻠﺔ ﺍﻋﺘﺮﺍﺽ¼ ﺃﻱ ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﻣﻔﻌﻮﻟﻪ ﻭﻗﻮﻟﻪ ½ﺃﻥ ﻳﺆﺗﻰ¼ ﻋﻠﻰ ﺣﺬﻑ
ﺍﳉﺎﺭ ﻛﻤﺎ ﻗﺪﺭﻩ ﻭﻗﻮﻟﻪ ½ﻣﻦ ﺍﻟﻜﺘﺎﺏ ...ﺇﱁ¼ ﺑﻴﺎﻥ ﳌﺎ ﺃﹸﻭﺗﻮﻩ ﻭﻗﻮﻟـﻪ ½ﻭﺍﻟﻔـﻀﺎﺋﻞ¼ ﻛ ﹶﻔﻠﹾـﻖ ﺍﻟﺒﺤـﺮ ﻭﺗﻈﻠﻴـﻞ ﺍﻟ ﻐﻤـﺎﻡ ﻭﺇﻧـﺰﺍﻝ ﺍﳌﹶـﻦ
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Madinah Gift Centre
ﻗﻞ ﴾ ﳍﻢ ﻳﺎ ﳏﻤﺪ ﴿ ِان ْاﻟ ُ ٰﺪي ُ َﺪي اﷲ ِ﴾ اﻟﺬي ﻟﻤﻦ ﴾ اﻟﻼم زاﺋﺪة ﴿ َﺗﺒ ِ َﻊ ﴾ واﻓﻖ ﴿ ِ ْ َ ُ ْ
دﻳﻨﻜﻢ ﴾ ﻗﺎل ﺗﻌﺎﱃ ْ ُ ﴿ : ﺗﺼﺪﻗﻮا ﴿ ِاﻻ ِ َ ْ
ﺘﻢ ﴾ ﻣﻦ اﻟﻜﺘـﺎب واﳊﻜﻤـﺔ ﻣﺜﻞ َ ۤ
ﻣﺎ ا ُْوﺗ ِ ْ ُ ْ اﺣﺪ ْ َ
ان﴾ أي ﺑﺄن ﴿ ْﻳﺆ َ َ ٌ
)(١
ﻫﻮ اﻹﺳﻼم وﻣﺎ ﻋﺪاه ﺿﻼل واﳉﻤﻠﺔ اﻋﱰاض ﴿ َ ْ
واﻟﻔﻀﺎﺋﻞ و½أن¼ ﻣﻔﻌﻮل ﺗﺆﻣﻨﻮا ،واﳌﺴﺘﺜﲎ ﻣﻨﻪ ½أﺣﺪ¼ ﻗﺪم ﻋﻠﻴﻪ اﳌﺴﺘﺜﲎ ،اﳌﻌﲎ :ﻻ ﺗﻘﺮوا ﺑﺄن أﺣﺪا ﻳﺆ ٰ ذﻟﻚ
ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻋﻄﻒ ﻋﻠﻰ ﺃﻥ ﻳﻮﺗﻰ١٢ .ﻡ
رﺑﻜﻢ ﴾ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻷﻧﻜﻢ أﺻﺢ دﻳﻨﺎ ، ِﻨﺪ َ ُْ ﺑﺄن ﴿ ُ َ ٓ ْ ُْ
ﻳﺤﺎﺟﻮﻛﻢ ﴾ أي اﳌﺆﻣﻨﻮن ﻳﻐﻠﺒﻮﻛﻢ ﴿ ﻋ ْ َ
?
إﻻ ﳌﻦ اﺗﺒﻊ دﻳﻨﻜﻢ ﴿ َْاو ﴾
?ﺃﻱ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻮﺑﻴﺦ١٢ .ﻡ
ﺎء﴾ﻓﻤﻦ أﻳﻦﻞ ﺑ َِﻴﺪ ِاﷲ ِﻳ ُْﺆﺗ ِﻴ ْ ِ َﻣْﻦ َﺸ ُٓ ِ
ﻞ ان اﻟ َْﻔْﻀ َ ﴿
ﺗﻌﺎﱃ ﻗُ ْ ﻗﺎل ﺑﻪ ﺮون ﺗﻘ ﻣﺜﻠﻪ أﺣﺪ أأن ﺑﻬﻤﺰة اﻟﺘﻮﺑﻴﺦ أي َأو إﻳﺘﺎء ْ
)(٢
وﰲ ﻗﺮاءة
ﻭﺍﻟﺴﻠﹾﻮﻯ ﻭﻗﻮﻟﻪ ½ﻭﺃﻥﹾ ﻣﻔﻌﻮﻝ ﺗﺆﻣﻨﻮﺍ¼ ﺃﻱ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﺍﻟﻮﺟﻬﲔ؛ ﺯﻳﺎﺩﺓِ ﺍﻟﻼﻡ ﻭﻋﺪﻡ ﺯﻳﺎﺩﺎ ،ﻭﻗﻮﻟﻪ ½ﻭﺍﳌـﺴﺘﺜﲎ ﻣﻨـﻪ ﺃﺣـﺪ¼ ﺃﻱ
ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﻟﻼﻡ ﻭﺃﻣﺎ ﻋﻠﻰ ﻋﺪﻡ ﺯﻳﺎﺩﺎ ﻓﺎﳌﺴﺘﺜﲎ ﻣﻨﻪ ﳏﺬﻭﻑ ،ﺗﻘﺪﻳﺮﻩ ½ﻭﻻ ﺗﺆﻣﻨﻮﺍ ﺃﻱ ﺗﻘﺮﻭﺍ ﻭﺗﻌﺘﺮﻓـﻮﺍ ﻭﺗـﺼﺮﺣﻮﺍ ﻷﺣـﺪ ﻣـﻦ
ﺍﻟﻨﺎﺱ ﺑﺄﻥ ﺃﺣﺪﺍ ﻳﺆﺗﻰ ﻣﺜﻞ ﻣﺎ ﺃﻭﺗﻴﺘﻢ ﺇﻻ ﳌﻦ ﻫﻮ ﻋﻠﻰ ﺩﻳﻨﻜﻢ ﻭﻣﻦ ﲨﻠﺘﻜﻢ¼ ﻭﻗﻮﻟـﻪ ½ﺍﳌﻌـﲎ ...ﺇﱁ¼ ﻭﻫـﺬﺍ ﻧـﺎﻇﺮ ﻟﻌـﺪﻡ ﺯﻳـﺎﺩﺓ
ﺍﻟﻼﻡ ﻓﻘﻮﻟﻪ ½ﻻ ﺗﻘِﺮﻭﺍ¼ ﺃﻱ ﻻ ﺗﻈﻬﺮﻭﺍ ﻭﻻ ﺗﻌﺘﺮﻓﻮﺍ ﺑﺄﻥ ﻳﺆﺗﻰ ﺃﺣﺪ ﻣﺜﻞ ﻣﺎ ﺃﻭﺗﻴﺘﻢ ﻷﺣﺪ ﺃﻱ ﻋﻨﺪ ﺃﺣﺪ ﺇﻻ ﳌﻦ ﺗﺒـﻊ ﺩﻳـﻨﻜﻢ ﺃﻱ ﺇﻻ
ﻋﻨﺪ ﻣﻦ ﻫﻮ ﻣﻦ ﲨﻠﺘﻜﻢ ﺩﻭﻥ ﻏﲑﻩ .ﻭﻣﺤﺼﻞ ﻫﺬﺍ ﺃﻧﻪ ﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﺃﹶﺳِﺮﻭﺍ ﻭﺃﹶﺧﻔﹸﻮﺍ ﺗﺼﺪﻳﻘﻜﻢ ﺑـﺄﻥ ﺍﳌـﺴﻠﻤﲔ ﻗـﺪ ﺃﹸﻭﺗـﻮﺍ
ﻣﺜﻞ ﻣﺎ ﺃﻭﺗﻴﺘﻢ ﻭﻻ ﺗﻔﹾﺸﻮﻩ ﺇﻻ ﻷَﺷﻴﺎﻋِﻜﻢ ﻭﺣﺪﻫﻢ ،ﻭﻗﻮﻟﻪ ½ﺃﻭ ﳛﺎﺟﻮﻛﻢ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ½ﻳﺆﺗﻰ¼ ﻓﻬـﻮ ﰲ ﺣﻴـﺰ ½ﺃﻥ¼ ﺍﳌـﺼﺪﺭﻳﺔ
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ﺃﻳﻀﺎ ﻓﻠﺬﻟﻚ ﻗﺪﺭﻫﺎ ﺍﳌﻔﺴﺮ ﻣﻌﻪ ،ﻭﺍﻟﻀﻤﲑ ﰲ ½ﻳﺤـﺎﺟﻮﻛﻢ¼ ﻋﺎﺋـﺪ ﻋﻠـﻰ ﺃﺣـﺪ ﻷﻧـﻪ ﲨـﻊ ﰲ ﺍﳌﻌـﲎ ،ﻭﺍﻻﺳـﺘﺜﻨﺎﺀ ﻳﺮﺟِـﻊ ﳍـﺬﺍ
ﺍﳌﻌﻄﻮﻑ ﺃﻳﻀﺎ ﻟﻜﻦ ﻋﻠﻰ ﻋﺪﻡ ﺯﻳﺎﺩﺓ ﺍﻟﻼﻡ ،ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﻭﻻ ﺗﺆﻣﻨﻮﺍ ﺃﻱ ﻻ ﺗﻌﺘﺮﻓـﻮﺍ ﻭﻻ ﺗﻘِـﺮﻭﺍ ﺑـﺄﻥ ﺍﳌـﺴﻠﻤﲔ ﳛـﺎﺟﻮﻧﻜﻢ ﻋﻨـﺪ
ﺭﺑﻜﻢ ﻭﻳﻐﻠﺒﻮﻧﻜﻢ ﺇﻻ ﳌﻦ ﺗﺒﻊ ﺩﻳﻨﻜﻢ ﺃﻱ ﺇﻻ ﻋﻨﺪ ﻣﻦ ﻫﻮ ﻋﻠﻰ ﺩﻳﻨﻜﻢ¼ ،ﻭﻗﻮﻟﻪ ½ﻷﻧﻜﻢ ﺃﺻﺢ ﺩِﻳﻨﺎ¼ ﺗﻌﻠﻴـﻞ ﺍﻟﻨﻔـﻲ ﺍﳌﹸﺘـﺴﻠﱢﻂ ﻋﻠـﻰ
½ﳛﺎﺟﻮﻛﻢ¼ ﺃﻱ ﻻ ﻳﻐﻠﺒﻮﻥ ﺑﺎﳌﹸﺤﺎﺟﺔ ﻷﻧﻜﻢ ﺃﺻﺢ ﺩﻳﻨﺎ ﻭﰲ ﻧﺴﺨﺔ ½ﺃﺻﻠﺢ ﺩﻳﻨﺎ¼ ،ﻭﺣﺎﺻﻞ ﺍﻟﻮﺟﻬﲔ ﺍﻟﺴﺎﺑﻘﲔ ﺃﻢ ﻋﻠﻰ ﺍﻟﻮﺟﻪ
ﺍﻷﻭﻝ ﻏﲑ ﻣﺼﺪﻗﲔ ﻭﻏﲑ ﻣﻌﺘﻘﺪﻳﻦ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﺃﻭﺗﻮﺍ ﻛﺘﺎﺑﺎ ﻭﺩِﻳﻨﺎ ﻭﻓـﻀﺎﺋﻞﹶ ﻣﺜـﻞ ﻣـﺎ ﺃﹸﻭﺗـﻮﺍ ﻭﻗـﺪ ﺃﹶﻣـﺮ ﻋﻠﻤـﺎﺀﻫﻢ ﻋـﻮﺍﻣﻬﻢ ﺑـﺄﻥ
ﻻﻳﺼﺪﻗﻮﺍ ﻭﻻ ﻳﻌﺘﻘﺪﻭﺍ ﺫﻟﻚ ﻭﺃﻢ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻣﻌﺘﻘﺪﻭﻥ ﻭﻣﺼﺪﻗﻮﻥ ﺑﺄﻥ ﺍﳌﺆﻣﻨﲔ ﻗﺪ ﺃﻭﺗﻮﺍ ﻣﺜﻠـﻬﻢ ﻣـﻦ ﺍﻟـﺪﻳﻦ ﻭﺍﻟﻔـﻀﺎﺋﻞ
ﻟﻜﻦ ﻗﺪ ﺃﹶﻣﺮ ﻋﻠﻤﺎﺀﻫﻢ ﻋﻮﺍﻣﻬﻢ ﺑﺄﻥ ﻻ ﻳﻘِﺮﻭﺍ ﺑﺬﻟﻚ ﻭﻻ ﻳﻈﻬﺮﻭﻩ ﺇﻻ ﻓﻴﻤﺎ ﺑﻴﻨـﻬﻢ ﻭﻻ ﻳﻜـﻮﻥ ﻫـﺬﺍ ﺍﻹﻇﻬـﺎﺭ ﻋﻨـﺪ ﺍﳌـﺴﻠﻤﲔ ﻟـﺌﻼ
ﻳﺰﺩﺍﺩﻭﺍ ﺛﹶﺒﺎﺗﺎ ﻋﻠﻰ ِﺩﻳﻨﻬﻢ ﻭﻻ ﻋﻨﺪ ﺍﳌﺸﺮﻛﲔ ﻟﺌﻼ ﻳﺆﻣﻨﻮﺍ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺄﻥ[ ﺇﳕﺎ ﻗﺪﺭ ﺍﻟﺒﺎﺀ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﺘﻌﱢﻠﻖ ﺑـ½ﻻ ﺗﺆﻣﻨﻮﺍ¼ ﻭﻫﻮ ﻣـﻦ ﻛـﻼﻡ ﺍﻟﻄﺎﺋﻔـﺔ ﻻ ﻣـﻦ ﻛـﻼﻡ ﺍﷲ ﺗﻌـﺎﱃ ﻛﻤـﺎ ﻗﻴـﻞ ﻷﻧـﻪ )(١
ﻳﺤﺘﺎﺝ ﺇﱃ ﳏﺬﻭﻑ ﺃﻱ ﺩﺑﺮﰎ ﺫﻟﻚ ﻭﻗﻠﺘﻢ ﻷﻥ ﻳﺆﺗﻰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﰲ ﻗﺮﺍﺀﺓ ...ﺇﱁ[ ﻭﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻬـﺬﺍ ﻛـﻼﻡ ﻣـﺴﺘﺄﻧﻒ ﻭﺍﻟﻜـﻼﻡ ﺍﻷﻭﻝ ﻗـﺪ ﰎ ﻋﻨـﺪ ﻗﻮﻟـﻪ ﴿ﻫـﺪﻯ ﺍﷲ﴾ ،ﻭﻗﻮﻟـﻪ )(٢
½ﻤﺰﺓ ﺍﻟﺘﻮﺑﻴﺦ¼ ﺃﻱ ﻤﺰﺓ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻟﺬﻱ ﻟﻠﺘﻮﺑﻴﺦ ﻳﻌﲏ ﻣﻊ ﺍﻹﻧﻜﺎﺭ ﻣ ﻊ ﺗﺴﻬﻴﻞ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﱵ ﻫﻲ ﳘﺰﺓ ½ﺃﻥ¼ ﺍﳌﺼﺪﺭﻳﺔ ﻣـﻦ ﻏـﲑ
ﺇﺩﺧﺎﻝ ﺃﻟﻒ ﺑﲔ ﺍﳍﻤﺰﺗﲔ ﻭﻗﻮﻟﻪ ½ﺃﻱ ﺃﻭ ﺇﻳﺘﺎﺀ ...ﺇﱁ¼ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺃﻥ¼ ﻣﺼﺪﺭﻳﺔ ﻭﻫﻲ ﻣﻊ ﻣﺪﺧﻮﳍﺎ ﰲ ﺗﺄﻭﻳﻞ ﻣﺒﺘﺪﺃ ﻭﺍﳋﺒﺮ
ﳏﺬﻭﻑ ﻭﻗﺪ ﻗﺪﺭﻩ ﺑﻘﻮﻟﻪ ½ﺗﻘﺮﻭﻥ ﺑﻪ¼ ﺃﻱ ﻻ ﻳﻨﺒﻐﻲ ﻣﻨﻜﻢ ﻫﺬﺍ ﺍﻹﻗﺮﺍﺭ ﻭﺍﻻﻋﺘﺮﺍﻑ ﻋﻨﺪ ﻏﲑ ﺃﺷﻴﺎﻋِﻜﻢ ﻭﺃﻫﻞ ﺩِﻳﻨﻜﻢ) .ﲨﻞ(
209
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Madinah Gift Centre
ﺑﺮﺣﻤﺘ ِ ٖ َ ْ
ﻣـﻦ ﺨﺘﺺ ِ َ ْ َﻋﻠﻴﻢ ﴿ ﴾﴾ۙ۷۳ﲟﻦ ﻫﻮ أﻫﻠﻪ ﴿ .ﻳ ْ َواﺳﻊ ﴾ ﻛﺜﲑ اﻟﻔﻀﻞ ﴿ َ ِ ْ ٌ ﻟﻜﻢ) (١أﻧﻪ ﻻ ﻳﺆ ٰ أﺣﺪ ﻣﺜﻞ ﻣﺎ أوﺗﻴﺘﻢ ﴿ َواﷲُ َ ِ ٌ
)(٢
ﻗﻮﻟﻪ] :ﻓﻤﻦ ﺃﻳﻦ ﻟﻜﻢ ...ﺇﱁ[ ﻫﺬﺍ ﺇﳕﺎ ﻳﻨﺎﺳﺐ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﺍﻟـﺬﻱ ﻫـﻮ ﺗﻔـﺴﲑ ½ﺗﺆﻣﻨـﻮﺍ¼ ﺑــ ½ﺗـﺼﺪﻗﻮﺍ¼ ﻣـﻊ ﺯﻳـﺎﺩﺓ ﺍﻟـﻼﻡ ﻷﻥ )(١
ﻣﻘﺘﻀﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﻨﻜﺮﻳﻦ ﺃﻥ ﻳﺆﺗﻰ ﺃﺣﺪ ﻣﺜﻞ ﻣﺎ ﺃﹸﻭﺗﻮﺍ ،ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﻓﻼ ﻳﻈﻬﺮ ﻷﻥ ﺣﺎﺻﻠﻪ ﺃﻢ ﻣﻌﺘﺮﻓﻮﻥ
ﺑﺄﻥ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺃﹸﻭﺗﻮﺍ ﻣﺜﻠﻬﻢ ﻭﻟﻜﻦ ﻰ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻋﻦ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺬﻟﻚ ﻋﻨﺪ ﺍﳌﺴﻠﻤﲔ ﻛﻤﺎ ﺗﻘﺪﻡ) .ﲨﻞ(
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ﻗﻮﻟﻪ] :ﲟﻦ ﻫﻮ ﺃﻫﻠﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠﱢﻖ ﻟﻼﺭﺗﺒﺎﻁ ﲟﺎ ﻗﹶﺒﻠﻪ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺃﻱ ﲟﺎﻝ ﻛﺜﲑ[ ﻛﺄﻧﻪ ﻳﺸﲑ ﺬﺍ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻨﻄﺎﺭ ﺍﳌﺎﻝ ﺍﻟﻜﺜﲑ ﻻ ﻳﻘﻴﺪ ﺣﻘﻴﻘﺔ ﺍﻟﻘﻨﻄﺎﺭ ﻣـ ﻊ ﺃﻥ ﺍﻟـﺬﻱ ﺫﻛـﺮﻩ ﺑﻘﻮﻟـﻪ )(٣
½ﺃﻭﺩﻋﻪ ﺭﺟﻞ¼ ﻗﻨﻄﺎﺭ ﺣﻘﻴﻘﻲ ﺇﺫ ﺃﹶﻟﹾﻒ ﺃﹸﻭﻗﻴﺔ ﻭﻣﺌﺘﺎﻥ ﻣﺌﺔﹸ ﺭﻃﻞ ﻭﻫﻲ ﺍﻟﻘﻨﻄﺎﺭ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺑﺴﺒﺐ ﻗﻮﳍﻢ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ؛ ﻟِﻢ ﺧـﺺ ﺃﻫـﻞ ﺍﻟﻜﺘـﺎﺏ ﺑـﺬﻟﻚ ﻣـ ﻊ ﺃﻥ ﻏﲑﻫـﻢ ﻣﻨـﻬﻢ ﺍﻷﻣـﲔ )(٤
ﻭﺍﳋﺎﺋﻦ ﻭﺇﻳﻀﺎﺣﻪ ﺃﻧﻪ ﺇﳕﺎ ﺧﺼﻬﻢ ﺑﺎﻋﺘﺒﺎﺭ ﻭﺍﻗﻌﺔ ﺍﳊﺎﻝ ﺇﺫ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳـﺔ ﻣـﺎ ﺫﻛـﺮﻩ ﻭﻷﻥ ﺧﻴﺎﻧـﺔ ﺃﻫـﻞ ﺍﻟﻜﺘـﺎﺏ ﺍﳌـﺴﻠﻤﲔ
ﺗﻜﻮﻥ ﻋﻦ ﺍﺳﺘﺤﻼﻝ ﺑﺪﻟﻴﻞ ﺁﺧﺮ ﺍﻵﻳﺔ ﲞﻼﻑ ﺧﻴﺎﻧﺔ ﺍﳌﺴﻠﻢ ﺍﳌﺴﻠﻢ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺇﰒ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﻌﲎ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻜﻼﻡ ﻓﺈﻧﻪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻷﺣﺪ ﻋﻠـﻴﻬﻢ ﻃﺮﻳـﻖ ﰲ ﺷـﺄﻥ ﺍﻷُﻣـﻴﲔ ﻓﻘـﺪ )(٥
ﺍﺭﺗﻔﻊ ﻋﻨﻬﻢ ﺍﻹﰒ ﻭﺍﻟﻠﻮﻡ ،ﻭﻫﻮ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻹﰒ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻧﺴﺒﻮﻩ ﺇﻟﻴﻪ ﺗﻌﺎﱃ[ ﺃﻱ ﻧﺴﺒﻮﺍ ﺍﻟﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺃﻱ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﺃﺣ ﹼﻞ ﻟﻨﺎ ﻇﻠﻢ ﻣﻦ ﻟﻴﺲ ﻋﻠـﻰ ﺩﻳﻨﻨـﺎ ﻭﺍﺩﻋـﻮﺍ )(٦
ﺃﻥ ﺫﻟﻚ ﰲ ﺍﻟﺘﻮﺭﺍﺓ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻋﻠﻴﻬﻢ ﻓﻴﻬﻢ ﺳﺒﻴﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺍﳌﻔﺴﺮ ﺇﱃ ﺇﺛﺒﺎﺕ ﻟِﻤﺎ ﻧﻔﹶﻮﻩ ،ﺑﻘﻮﻟﻪ ½ﻋﻠﻴﻬﻢ¼ ﺃﻱ ﺍﻟﻴﻬﻮﺩ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺍﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺑﺘﺮﻙ ﺍﳌﻌﺎﺻﻲ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺃﺛﺮﻩ ﺍﳌﺮﺗﺐ ﻋﻠﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﻓﻴﻪ ﻭﺿﻊ ﺍﻟﻈﺎﻫﺮ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﻋﻤﻮﻣﻪ ﻟﻜﻞ ﻣﺘﻖ] .ﻋﻠﻤﻴﺔ[ )(١٠
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ون ﴾ ﻳﺴﺘﺒﺪﻟﻮن ﴿ ِ َﻌ ْ ِﺪ اﷲِ ﴾ إﻟـﻴﻬﻢ )(٢ﰲ اﻹﳝـﺎن ﻳﻦ َ ْﺸ َ ُ ْ َ أوﻓﻴﻤﻦ ﺣﻠﻒ ﻛﺎذﺑﺎ ﰲ دﻋﻮى أو ﰲ ﺑﻴﻊ ﺳﻠﻌﺔ ِ ﴿ :ان ِ
اﻟﺬ ْ َ
ﻗﻠﻴﻼ ﴾ ﻣﻦ اﻟﺪﻧﻴﺎ ﴿ ا ُوﻟٓ ٰ ِ َ َﻻ َ َ
ﺧﻼ َق ﴾ ﻧﺼﻴﺐ)َ ﴿ (٣ﻟ ُ ْﻢ ﻓ ِـﻲ ﺛﻤﻨﺎ َ ِ ْ ً
?ﺃﻱ ﻧﻈﺮ ﺭﲪﺔ١٢ .
ﺑﺎﻟﻨﺒﻲ وأداء اﻷﻣﺎﻧﺔ ﴿ َ َ ْ َ
واﻳﻤﺎﻧ ِ ِ ْﻢ ﴾ ﺣﻠﻔﻬﻢ ﺑﻪ ﺗﻌﺎﱃ ﻛﺎذﺑﲔ ﴿ َ َ ً
ﻳﺰﻛﻴ ِ ْﻢ ﴾ ﻳﻄﻬﺮﻫﻢ ﴿ َ َوﻟ ُ ْﻢ َ َ ٌ
ﻋﺬاب اﻟﻘﻴﻤﺔِ َ َوﻻ ُ َ ْ اﻟﻴ ِ ْﻢ ﴾ ﻳﺮﲪﻬﻢ ﴿ َ ْ َ
ﻳﻮم ْ ِ ٰ َ ﻳﻨﻈﺮُ ِ َ ْ وﻻ ﻳ ُ َ ُ
ﻠﻤ ُ ُﻢ اﷲُ ﴾) (٤ﻏﻀﺒﺎ ﻋﻠﻴﻬﻢ)َ َ ﴿ (٥
وﻻ َ ْ ُ ْاﻻ ٰ ِ َ ة ِ َ َ
)(٦
ِﺘﺐ ﴾ أي ﻟﻴﻢ ﴿ ﴾﴾۷۷ﻣﺆﻟﻢ َ ﴿.و ِان ِﻣﻨْ ُ ْﻢ ﴾ أي أﻫﻞ اﻟﻜﺘﺎب ﴿ َﻟ َ ِ ْ ًﻘﺎ ﴾ ﻃﺎﺋﻔﺔ ﻛﻜﻌﺐ ﺑﻦ اﻷﺷﺮف ﴿ ْ ٗ َ
ﻳﻠﻮن َ ْ ِ َ َ
اﻟﺴﻨﺘ ُ ْﻢ ِﺑﺎ ْﻜ ٰ ِ َا ِ ْ ٌ
?ﻣﺘﻌﻠﻖ ﺑـﻴﻌﻄﻔﻮﺎ١٢ .ﻙ ?ﻣﻴﻞ ﻛﺮﺩﻥ ﺧﻢ ﺩﺍﺩﻥ١٢ .
ﻣﻦﻟﺘﺤﺴﺒﻮہ ُ﴾ أي اﳌﺤﺮف ﴿ ِ َ ﻳﻌﻄﻔﻮﺎ ﺑﻘﺮاءﺗﻪ ﻋﻦ اﳌ ل إﱃ ﻣﺎ ﺣﺮﻓﻮه ﻣﻦ ﻧﻌﺖ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ وﳓﻮه﴿ ِ َ ْ َ ُ ْ
)(٧
ﻘﻮﻟﻮ َن َﻋ َ اﷲ ِا ْ َ ِ َ
ﻜﺬب َو ُ ْﻢ اﷲۚ َو َ ُ ْ ُ ْ وﻣﺎ ُ َﻮ ِ ْ
ﻣﻦ ﻋ ِْﻨﺪِ ِ ِﻨﺪ اﷲِ َ َ ﻘﻮﻟﻮن ُﻮَ ِ ْ
ﻣﻦ ﻋ ْ ِ ِﺘﺐۚ َو َ ُ ْ ُ ْ َ ِﺘﺐ ﴾ اﻟﺬي أﻧﺰﻟﻪ اﷲ ﴿ َ َ
وﻣﺎ ُ َﻮ ِ َ
ﻣﻦ ا ْ ﻜ ٰ ِ ا ْﻜ ٰ ِ
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﰲ ﺍﻟﻴﻬﻮﺩ ...ﺇﱁ[ ﺣﺎﺻﻞ ﻣﺎ ﺫﻛﺮﻩ ﰲ ﺳﺒﺐ ﺍﻟﱰﻭﻝ ﺃﻗﻮﺍﻝ ﺛﻼﺛﺔ :ﻫﺬﺍ ﻭﻗﻮﻟـﻪ ½ﺃﻭ ﻓـﻴﻤﻦ ﺣﻠـﻒ ﻛﺎﺫﺑـﺎ ...ﺇﱁ¼. )(١
ﻭﻗﻮﻟﻪ ½ﺃﻭ ﰲ ﺑﻴﻊ ﺳِﻠﻌﺔ¼ .ﻭﻗﻮﻟﻪ ½ﳌﹼﺎ ﺑﺪﻟﻮﺍ ﻧﻌﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ¼ ﺃﻱ ﻭﺣﻠﻔـﻮﺍ ﻋﻠـﻰ ﺃﻥ ﺍﳌﺒـﺪﻝ ﺍﻟـﺬﻱ ﺫﻛـﺮﻭﻩ ﰲ
ﺤﻴﻲ ﺑﻦ ﺍﻷﺧﻄﺐ ﻭﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ،ﻭﻗﻮﻟﻪ ½ﺃﻭ ﻓﻴﻤﻦ ﺣﻠﻒ ...ﺇﱁ¼ ﻭﺫﻟﻚ ﻫﻮ ﺍﻷﺷﻌﺚ ﺑﻦ ﻗﻴﺲ ﺣﻴـﺚ ﺍﻟﺘﻮﺭﺍﺓ ،ﻭﻫﺆﻻﺀ ﻛ
ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺟﻞ ﻧﺰﺍﻉ ﰲ ﺑﺌﺮ ﻓﺎﺧﺘﺼﻤﺎ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷـﺎﻫﺪﺍﻙ ﺃﻭ ﳝﻴﻨـﻪ
0
0
ﻒ ﻛﺎﺫﺑﺎ ﻭﻻ ﻳﺒﺎﱄ ﻭﻗﻮﻟﻪ ½ﺃﻭ ﰲ ﺑﻴﻊ ﺳِﻠﻌﺔ¼ ﺃﻱ ﻓﻴﻤﻦ ﺃﺭﺍﺩ ﺑﻴﻊ ﺳِﻠﻌﺔ ﺃﻗﺎﻣﻬﺎ ﰲ ﺍﻟﺴﻮﻕ ﻟﻠﺒﻴﻊ ﻭﺣﻠﻒ ﻟﻘـﺪ
ﻓﻘﺎﻝ ﺍﻷﺷﻌﺚ ﺇﺫﺍﹰ ﳛﻠ
ﺃﻋﻄﻲ ﻓﻴﻬﺎ ﻛﺬﺍ ﻛﺎﺫﺑﺎ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺇﻟﻴﻬﻢ[ ﺇﳕﺎ ﻗﺪﺭ ½ﺇﻟﻴﻬﻢ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﻗﹶﺒﻴﻞ ﺇﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﱃ ﺍﻟﻔﺎﻋـﻞ ﻭﻫـﻮ ½ﺍﷲ¼ ﻻ ﺇﱃ ﺍﳌﻔﻌـﻮﻝ ﻛﻤـﺎ ﻗﻴـﻞ ﻷﻥ )(٢
ﺍﻷﺻﻞ ﰲ ﺍﻹﺿﺎﻓﺔ ﺍﻷﻭﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﺼﻴﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻟﻔﻆ ½ﺧﻼﻕ¼ ﻣﺎﺧﻮﺫ ﻣﻦ ﺍﳋﹶﻠﹾﻖ ﻭﺍﳌﺮﺍﺩ ﻣﺎ ﺧﻠﻖ ﻭﻗﹸﺪﺭ ﻟﻪ ﻛﻤﺎ ﺃﻧﻪ ﺳﻤﻲ ﻧﺼﻴﺒﺎ ﻷﻧﻪ ﻧﺼﺐ ﻟﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﻻ ﻳﻜﻠﹼﻤﻬﻢ[ ﺃﻱ ﲟﺎ ﻳﺴﺮﻫﻢ ﺃﻭ ﺑﺸﻲﺀ ﺃﺻﻼ ﻭﺇﳕﺎ ﻳﻘﻊ ﻣﺎ ﻳﻘﻊ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﺘﻮﺑﻴﺦ ﰲ ﺃﺛﻨـﺎﺀ ﺍﳊـﺴﺎﺏ ﻣـﻦ ﺍﳌﻼﺋﻜـﺔ )(٤
ﺹ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠﻰ ﺃﻢ ﻳﺴﺌﻠﻮﻥ ﻛﻘﻮﻟﻪ ﴿ﻓﻮﺭﺑﻚ ﻟﻨﺴﺄﻟﻨﻬﻢ ﺃﲨﻌﲔ﴾]ﺍﳊﺠﺮ[ ﻭﻫﺬﻩ ﻭﺍﻟﻠﺘﺎﻥ ﺑﻌـﺪﻫﺎ ﻛﻨﺎﻳـﺔ ﻋـﻦﻓﻼ ﳜﺎﻟﻒ ﺍﻟﻨﺼﻮ
ﺇﻫﺎﻧﺘﻬﻢ ﻭﺷﺪﺓ ﺍﻟﻐﻀﺐ ﻋﻠﻴﻬﻢ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻏﹶﻀﺒﺎ ﻋﻠﻴﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻋﺪﻡ ﺗﻜﻠﹼﻤﻪ ﺗﻌـﺎﱃ ﻣﻌﻬـﻢ ﻛﻨﺎﻳـﺔ ﻋـﻦ ﻏـ
ﻀﺒﻪ ﺗﻌـﺎﱃ ﻋﻠـﻴﻬﻢ ﻷﻥ ﻣـﻦ ﻋـﺎﺩﺓ ﺍﳌﻠـﻮﻙ ﺃـﻢ )(٥
ﻳﻌﺮِﺿﻮﻥ ﻋﻦ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺮﲪﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻨﻈﺮﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺮﲪﺔ ﻷﻥ ﺍﻟﻨﻈﺮ ﻗﺪ ﻳﻜﻮﻥ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻻ ﻋﻦ ﻋﺪﻡ ﺍﻟﺮﺅﻳـﺔ ﻓـﻼ )(٦
ﳊﺪﻗﺔ ﳓـﻮ ﺍﳌﹶﺮﺋـﻲ ﺍﻟﺘﻤﺎﺳـﺎ ﻟﺮﺅﻳﺘـﻪ ﻓﻬـﻮ
ﻳﺮِﺩ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻭﺃﻣﺎ ﺍﻟﻨﻈﺮ ﺑﺎﻋﺘﺒﺎﺭ ﺃﺻﻞ ﻣﻌﻨﺎﻩ ﻭﻫﻮ ﺗﻘﻠﻴﺐ ﺍ ﹶ
ﳐﺼﻮﺹ ﺑﺎﻷﺟﺴﺎﻡ ﻭﻫﻮ ﰲ ﺣﻘﹼﻪ ﺗﻌﺎﱃ ﻣﺤﺎﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻘﺮﺍﺀﺗﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ½ﺑﺎﻟﻜﺘﺎﺏ¼ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﺃﻱ ﺑﻘﺮﺍﺀﺗﻪ ،ﻭﺍﻟﺒﺎﺀ ﻟﻼﺳﺘﻌﺎﻧﺔ] .ﻋﻠﻤﻴﺔ[ )(٧
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َﻤﻮن ﴿ ﴾﴾۷۸أﻢ ﻛﺎذﺑﻮن) .(١وﻧﺰل ﳌﺎ ﻗﺎل ﻧﺼﺎرى) (٢ﳒﺮان إن ﻋﻴـ أﻣـﺮﻫﻢ أن ﻳﺘﺨـﺬوه رﺑـﺎ ،و ّﳌـﺎ ﻃﻠـﺐ
َ ْﻌﻠ ُ ْ َ
ِﺘﺐ َ ْ ُ ْ َ
واﻟﺤﻜﻢ ﴾ أي اﻟﻔﻬـﻢ ﻳﺆﺗﻴَ ُ اﷲُ ا ْ ﻜ ٰ َ
ان ْ ِ ﺑﻌﺾ اﳌﺴﻠﻤﲔ اﻟﺴﺠﻮد ﻟﻪ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ َﻣﺎ َ َ
ﺎن ﴾ ﻳﻨﺒﻐـﻲ ﴿ ِ َﻟﺒ َ ٍ َ ْ
)(٤ )(٣
وﺑﻤﺎ ُ ْ ُ ْ
ﻛﻨﺘﻢ َ ْ ُ ُ ْ َ
ﺗﺪرﺳﻮن ﴿ ۙ ﴾﴾۷۹أي ﻌﻠﻤﻮن ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ ا ْ ﻜ ٰ َ
ِﺘﺐ َ ِ اﻟﺮب ﺑﺰﻳﺎدة أﻟﻒ وﻧﻮن ﺗﻔﺨﻴﻤﺎ ﴿ ِ َﺑﻤﺎ ُ ْ ُ ْ
ﻛﻨﺘﻢ ُ َ ُ ْ َ
)(٧
=ﺃﻱ ﺗﻘﺮﺅﻭﻥ١٢ .ﻡ
َ
?ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ ﲟﺎ ﻛﻨﺘﻢ ﰲ ﺍﳌﻮﺿﻌﲔ ﻟﻠﺴﺒﺒﻴﺔ١٢ .
ﻛﻢ ﴾ ﺑﺎﻟﺮﻓﻊ اﺳﺘﺌﻨﺎﻓﺎ أي اﷲ) (٩واﻟﻨﺼﺐ ﻋﻄﻔﺎ ﻋـ ﻳﻘـﻮل) (١٠أي ﻳﺎﻣﺮُ ُْ
وﻻ َ ُْ
ﺑﺴﺒﺐ ذﻟﻚ) (٨ﻓﺈن ﻓﺎﺋﺪﺗﻪ أن ﺗﻌﻤﻠﻮا َ َ ﴿ .
اﻳﺎﻣﺮﻛﻢ ِﺑﺎ ْﻜ ُ ْ ِ
ارﺑﺎﺑﺎ ﴾ ﻛﻤﺎ ّاﲣﺬت اﻟﺼﺎﺑﺌﺔ اﳌﻼﺋﻜﺔواﻟﻴﻬﻮد ﻋﺰﻳﺮا واﻟﻨﺼﺎرى ﻋﻴ ﴿ َ َ ْ ُ ُ ُ ْ اﻟﻤﻠٓ ٰ ِ َ َ
ﻜﺔ َواﻟﻨﺒ ِ ٖ ّ َ َ ْ َ ً ﺗﺘﺨﺬوا ْ َ اﻟﺒﺸﺮ ﴿ َ ْ
ان َ ِ ُ
............................................................... ﻣﺴﻠﻤﻮن ﴿﴾ ﴾۸۰ﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﻫﺬا
ْ ُِْ َ ﻌﺪ ا ِذْ اَ
ﻉ
)(١١
َْ َ ﻉ
0
ﻗﻮﻟﻪ ] :ﺍﻟﻜﺘٰﺐ[ ﺃﻱ ﺍﻟﻨﺎﻃﻖ ﺑﺎﳊﻖ ،ﺍﻵﻣِﺮ ﺑﺎﻟﺘﻮﺣﻴﺪ ،ﺍﻟﻨﺎﻫﻲ ﻋـﻦ ﺍﻹﺷـﺮﺍﻙ .ﻓﻤﻌـﲎ ﺍﻵﻳـﺔ ﺃﻧـﻪ ﻻ ﳚﺘﻤـﻊ ﻟﺮﺟـﻞ ﺃﻭﰐ ﺍﻟﻜﺘـﺎﺏ )(٤
ﻭﺍﳊﻜﻢ ﻭﺍﻟﻨﺒﻮﺓ ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺍﻟﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻪ ﻷﻤﺎ ﻣﺘﻨﺎﻓﻴﺎﻥ ﻷﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳـﻼﻣﻪﺍﳌﺬﻛﻮﺭ ﹸ
ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ﺻﻔﺎﺗِﻬﻢ ﻣﻨﺎﻓﻴﺔ ﻟﻠﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ ﻻﺳﺘﺤﺎﻟﺘﻪ ﰲ ﺣﻘﹼﻬﻢ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻳﻘﻮﻝ[ ﺇﳕﺎ ﻗﺪﺭﻩ ﻟﻴﻜﻮﻥ ﻣﻦ ﻛﻼﻡ ﺍﻟﺒﺸﺮ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻋﻠﻤﺎﺀ ﻋﺎﻣﻠﲔ[ ﺃﻱ ﻓﺎﻟﺮﺑﺎﱐﹼ ﻫﻮ ﺍﻟﻌـﺎﻟِﻢ ﺍﻟﻌﺎﻣِـﻞ ﻭﻗﻮﻟـﻪ ½ﻣﻨـﺴﻮﺏ¼ ﺃﻱ ﻣﻔـﺮﺩﻩ ﻣﻨـﺴﻮﺏ ﺇﱃ ﺍﻟـﺮﺏ ﻓﻬـﺬﺍ ﲨـﻊ ﺍﳌﻔـﺮﺩ )(٦
ﺍﳌﻨﺴﻮﺏ ﻭﻗﻮﻟﻪ ½ﺗﻔﺨﻴﻤﺎ¼ ﺃﻱ ﺗﻌﻈﻴﻤﺎ ﻟﻠﻤﻨﺴﻮﺏ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﺨﻔﻴﻒ[ ﺃﻱ ﻭﺗﺎﺀ ﺍﳌﻀﺎﺭﻉ ﻣﻔﺘﻮﺣﺔ ،ﻭﺍﻟﻌﲔ ﺳﺎﻛﻨﺔ ،ﻭﺍﻟﻼﻡ ﻣﻔﺘﻮﺣﺔ ،ﻭﻗﻮﻟـﻪ ½ﻭﺍﻟﺘـﺸﺪﻳﺪ¼ ﺃﻱ ﻣـﻊ ﺿـﻢ ﺍﻟﺘـﺎﺀ ﻭﻓـﺘﺢ )(٧
ﺍﻟﻌﲔ ﻭﻛﺴﺮ ﺍﻟﻼﻡ ﺍﳌﺸﺪﺩﺓ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺴﺒﺐ ﺫﻟﻚ[ ﺃﻱ ﺑﺴﺒﺐ ﻛﻮﻧﻜﻢ ﻣﻌﻠﱢﻤﲔ ﺍﻟﻜﺘﺎﺏ ﻭﺳﺒﺐ ﻛﻮﻧﻜﻢ ﺩﺍﺭﺳِﲔ) .ﻛﺮﺧﻲ( )(٨
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﷲ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻓﺎﻋﻞ ½ﻳﺄﻣﺮ¼ ﺿﻤﲑ ﻣﺴﺘﺘِﺮ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﻋﻄﻔﺎ ﻋﻠﻰ ½ﻳﻘﻮﻝ¼[ ﺃﻱ ﻭ½ﻻ¼ ﻣﺰﻳﺪﺓﹲ ﻟﺘﺄﻛﻴﺪ ﻣﻌﲎ ﺍﻟﻨﻔﻲ ﰲ ﻗﻮﻟﻪ ﴿ﻣﺎ ﻛﺎﻥ ﻟﺒﺸﺮ﴾ ﺃﻱ ﻣﺎ ﻛـﺎﻥ ﻟﺒـﺸﺮ ﺃﻥ ﻳﺆﺗﻴـﻪ ﺍﷲ ﻣـﺎ )(١٠
ﺫﻛﺮ ﰒ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﻌﺒﺎﺩﺓ ﻧﻔﺴﻪ ﺃﻭ ﺑﺎﺗﺨﺎﺫ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺒﻴﲔ ﺃﺭﺑﺎﺑﺎ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺘﻮﺳﻴﻂ ﺍﻻﺳﺘﺪﺭﺍﻙ ﺑﲔ ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ
ﺤﻖ ﺻﺪﻭﺭﻩ ﻋﻨﻪ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻋﻠﻴﻪ ﻟﻠﻤﺴﺎﺭﻋﺔ ﺇﱃ ﲢﻘﻴﻖ ﺍﳊﻖ ﻟﺒﻴﺎﻥ ﻣﺎ ﻳﻠِﻴﻖ ﺑﺸﺄﻧﻪ ﻭﻳِ
ﻗﻮﻟﻪ] :ﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﻫﺬﺍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺍﺳﺘﻔﻬﺎﻡ ﻣﻌﻨﺎﻩ ﺍﻹﻧﻜﺎﺭ ﻭﻫﻮ ﺧﻄﺎﺏ ﻟﻠﻤﺆﻣﻨﲔ ﻋﻠﻰ ﻃﺮﻳـﻖ ﺍﻟﺘﻌﺠـﺐ ﻣـﻦ ﺣـﺎﻝ ﻏﲑﻫـﻢ ﻭ½ﺑﻌـﺪ¼ )(١١
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Madinah Gift Centre
ﻣﺘﻌﻠﻖ ﺑـ ½ﻳﺄﻣﺮﻛﻢ¼ ،ﻭ½ﺑﻌﺪ¼ ﻇﺮﻑ ﺯﻣﺎﻥ ﻣﻀﺎﻑ ﻟﻈـﺮﻑ ﺯﻣـﺎﻥ ﻣـﺎﺽ ﻭﻗـﺪ ﺗﻘـﺪﻡ ﺃﻥ ½ﺇﺫ¼ ﻻ ﻳـﻀﺎﻑ ﺇﻟﻴﻬـﺎ ﺇﻻ ﺍﻟﺰﻣـﺎﻥﹸ ﳓـﻮ ﺣﻴﻨﺌـﺬ
ﻭﻳﻮﻣﺌﺬ ،ﻭ﴿ﺃﻧﺘﻢ ﻣﺴﻠﻤﻮﻥ﴾ ﰲ ﳏﻞ ﺧﻔﺾ ﺑﺎﻹﺿﺎﻓﺔ ﻷﻥ ½ﺇﺫ¼ ﺗﻀﺎﻑ ﺇﱃ ﺍﳉﻤﻠﺔ ﻣﻄﻠﻘﺎ ﺍﲰﻴﺔﹰ ﻛﺎﻧﺖ ﺃﻭ ﻓﻌﻠﻴﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺇﺫ ﺃﺧﺬ ﺍﷲ ...ﺇﱁ[ ﺃﺻﻞ ﺍﳌﻴﺜﺎﻕ ﰲ ﺍﻟﻠﻐﺔ ﻋﻘﺪ ﻣﺆ ﱠﻛﺪ ﺑﻴﻤﲔ ،ﻭﻣﻌﲎ ﻣﻴﺜﺎﻕ ﺍﻟﻨﺒـﻴﲔ ﻣـﺎ ﻭﺛِﻘﹸـﻮﺍ ﺑـﻪ ﻋﻠـﻰ ﺃﻧﻔـﺴﻬﻢ ﻣـﻦ )(١
ﻃﺎﻋﺔ ﺍﷲ ﻓﻴﻤﺎ ﺃﻣﺮﻫﻢ ﺑﻪ ﻭﺎﻫﻢ ﻋﻨﻪ .ﻭﺫﻛﺮﻭﺍ ﰲ ﻣﻌﲎ ﺍﳌﻴﺜﺎﻕ ﻭﺟﻬﲔ؛ ﺃﺣﺪﳘﺎ ﺃﻧﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﻣﺄﺧﻮﺫ ﳍـﻢ
ﻣﻦ ﻏﲑﻫﻢ ﻓﻠﻬﺬﺍ ﺍﻟﺴﺒﺐ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﳌﻌﲎ ﺬﻩ ﺍﻵﻳﺔ ﻓﺬﻫﺐ ﻗـﻮﻡ ﺇﱃ ﺃﻥ ﺍﷲ ﺗﻌـﺎﱃ ﺃﺧـﺬ ﺍﳌﻴﺜـﺎﻕ ﻣـﻦ ﺍﻟﻨﺒـﻴﲔ ﺧﺎﺻـﺔ ﻗﺒـﻞ ﺃﻥ
ﻳﺒﻠﻐﻮﺍ ﻛﺘﺎﺏ ﺍﷲ ﻭﺭﺳﺎﻟﺘﻪ ﺇﱃ ﻋﺒﺎﺩﻩ ﺃﻥ ﻳﺼﺪﻕ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻭﺃﹶﺧﺬ ﺍﻟﻌﻬﺪ ﻋﻠﻰ ﻛﻞ ﻧﱯ ﺃﻥ ﻳﺆﻣﻦ ﲟـﻦ ﻳـﺄﰐ ﺑﻌـﺪﻩ ﻣـﻦ ﺍﻷﻧﺒﻴـﺎﺀ
ﻭﻳﻨﺼﺮﻩ ﺇﻥ ﺃﺩﺭﻛﻪ ،ﻭﺇﻥ ﱂ ﻳﺪﺭﻛﻪ ﺃﻥ ﻳﺄﻣﺮ ﻗﻮﻣﻪ ﺑﻨﺼﺮﺗﻪ ﺇﻥ ﺃﺩﺭﻛﻮﻩ ،ﻭﻗﻴﻞ ﺇﳕﺎ ﺃﺧﺬ ﺍﳌﻴﺜﺎﻕ ﻣﻦ ﺍﻟﻨﺒﻴﲔ ﰲ ﺃﻣﺮ ﺳـﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ
ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺎﺻﺔ ،ﻭﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺃﻥ ﺍﷲ ﺃﺧﺬ ﺍﳌﻴﺜﺎﻕ ﻋﻠﻰ ﺍﻟﻨﺒﻴﲔ ﻭﺃﹸﻣﻤﻬﻢ ﲨﻴﻌـﺎ ﰲ ﺃﻣـﺮ ﺳـﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ
ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻛﺘﻔﻰ ﺑﺬﻛﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻷﻥ ﺍﻟﻌﻬﺪ ﻣ ﻊ ﺍﳌﺘﺒﻮﻉ ﻋﻬﺪ ﻣﻊ ﺍﻻﺗﺒـﺎﻉ ﻗـﺎﻝ ﺳـﻴﺪﻧﺎ
ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ :ﻣﺎ ﺑﻌﺚ ﺍﷲ ﺗﻌـﺎﱃ ﻧﺒﻴـﺎ ﺁﺩﻡ ﻓﻤـﻦ ﺑﻌـﺪﻩ ﺇﻻ ﺃﹶﺧـﺬ ﻋﻠﻴـﻪ ﺍﻟﻌﻬـﺪ ﰲ ﺃﻣـﺮ ﺳـﻴﺪﻧﺎ
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ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺃﹶﺧﺬ ﻫﻮ ﺍﻟﻌﻬﺪ ﻋﻠﻰ ﻗﻮﻣﻪ ﻟﹶﻴﺆﻣﻨﻦ ﺑﻪ ،ﻭﻟﺌﻦ ﺑﻌﺚ ﻭﻫﻢ ﺃﺣﻴﺎﺀ ﻟﹶﻴﻨﺼﺮﻧﻪ.ﻭﻗﻴﻞ ﺇﻥ ﺍﳌﺮﺍﺩ ﻣـﻦ
ﺍﻵﻳﺔ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻧﻮﺍ ﻳﺄﺧﺬﻭﻥ ﺍﻟﻌﻬﺪ ﻭﺍﳌﻴﺜﺎﻕ ﻋﻠﻰ ﺃﹸﳑﻬﻢ ﺑﺄﻧﻪ ﺇﺫﺍ ﺑﻌﺚ ﺳـﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ ﳏﻤـﺪ ﺻـﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻭﻳﻨﺼﺮﻭﻧﻪ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻟﻼﺑﺘﺪﺍﺀ ﻭﺗﻮﻛﻴﺪ ﻣﻌﲎ ﺍﻟﻘﺴﻢ[ ﺃﻱ ﺍﻟﺬﻱ ﰲ ﺿﻤﻦ ﺃﺧﺬ ﺍﳌﻴﺜﺎﻕ ﻓﻌﻠﻰ ﻫﺬﺍ ﻟﻴﺴﺖ ﻫﻲ ﻣﻊ ﻣﺪﺧﻮﳍﺎ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ،ﺑـﻞ )(٢
ﺟﻮﺍﺑﻪ ﴿ﻟﺘﺆﻣﻨﻦ ﺑﻪ﴾ ﻛﻤﺎ ﺳﻴﺬﻛﺮﻩ ﻭﻋﻠﻰ ﻫﺬﺍ ﺧﺒﺮ ﺍﳌﺒﺘﺪﺃ ﳏﺬﻭﻑ ﻛﻤﺎ ﺳﻴﺄﰐ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ ﻭﺑﻘﻲ ﺍﺣﺘﻤﺎﻝ ﺁﺧﺮ ﻭﻫـﻮ ﺃﻥ ﻫـﺬﻩ
ﺍﻟﻼﻡ ﻫﻲ ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ ﻭﺃﻥ ﻗﻮﻟﻪ ﴿ﻟﺘﺆﻣﻨﻦ ﺑﻪ﴾ ﺟﻮﺍﺏ ﻗﺴﻢ ﻣﻘﺪﺭ ﻭﺃﻥ ﺍﻟﻘﺴﻢ ﺍﳌﻘﺪﺭ ﻭﺟﻮﺍﺑﻪ ﺧﺒﺮ ﺍﳌﺒﺘﺪﺃ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﺘﻌﻠﱢﻘﺔ ﺑﺄﺧﺬ[ ﺃﻱ ﻋﻠﻰ ﺃﺎ ﻟﻠﺘﻌﻠﻴﻞ ﻣﻊ ﺣﺬﻑ ﻣﻀﺎﻑ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻱ ﻟﺮﻋﺎﻳﺔ ﻭﺣﻔﻆ ﻣﺎ ﺁﺗﻴﺘﻜﻢ ﺃﻱ ﻷﺟﻞ ﺫﻟﻚ) .ﲰﲔ( )(٣
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻣﻮﺻﻮﻟﺔ ﻋﻠﻰ ﺍﻟﻮﺟﻬﲔ[ ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﻫﻲ ﻣﺒﺘـﺪﺃ ﻭﻗﻮﻟـﻪ ﴿ﻣـﻦ ﻛﺘـﺎﺏ ﻭﺣﻜﻤـﺔ﴾ ﺑﻴـﺎﻥ ﳍـﺎ ﻭ﴿ﺁﺗﻴـﺘﻜﻢ﴾ ﺻِـﻠﺘﻬﺎ )(٤
ﻭﺍﻟﻌﺎﺋﺪ ﻣﻘﺪﺭ ﻛﻤﺎ ﰲ ﺍﻟﺘﻔﺴﲑ﴿ ،ﰒ ﺟﺎﺀﻛﻢ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﺼﻠﺔ ﻓﻬﻮ ﺻـﻠﺔ ﻭﺍﻟﻌﺎﺋـﺪ ﻣﻨـﻪ ﻗﻴـﻞ ﻣﻘـﺪﺭ ﺃﻱ ﺟـﺎﺀﻛﻢ ﺑـﻪ ﻭﻗﻴـﻞ
ﺍﻟـﺮﺑﻂ ﺣﺎﺻــﻞ ﺑﺈﻋــﺎﺩﺓ ﺍﳌﻮﺻـﻮﻝ ﲟﻌﻨــﺎﻩ ﰲ ﻗﻮﻟــﻪ ﴿ﳌــﺎ ﻣﻌﻜـﻢ﴾ ،ﻭﺍﳋﺒــﺮ ﳏــﺬﻭﻑ ﺗﻘـﺪﻳﺮﻩ ½ﺗﺆﻣﻨــﻮﻥ ﺑــﻪ ﻭﺗﻨــﺼﺮﻭﻧﻪ¼ ﺃﻱ
ﺑﺎﻟﺮﺳﻮﻝ ﺍﳌﺬﻛﻮﺭ).ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺇﻳﺎﻩ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻌﺎﺋﺪ ﺇﱃ ﺍﳌﻮﺻﻮﻝ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻫﺎﻫﻨﺎ ﺇﻗﺎﻣﺔ ﺍﳌﹸﻈﻬـﺮ ﻣﻘـﺎﻡ ﺍﳌﹸـﻀ ﻤﺮ ﺍﻟـﺬﻱ ﻫـﻲ ﺍﻟﻌﺎﺋـﺪ ﺇﱃ ﺍﳌﻮﺻـﻮﻝ ﰲ ﺍﳉﻤﻠـﺔ )(٦
ﺍﳌﻌﻄﻮﻓﺔ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﻭﻫﻲ ﺟﺎﺋﺰ ﻋﻨﺪ ﺍﻷﺧﻔﹶﺶ ﻭﻗﺪ ﳚﻌﻞ ﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻓﺎ ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﰒ ﺟﺎﺀﻛﻢ ﺑﻪ ﺭﺳﻮﻝ¼] .ﻋﻠﻤﻴﺔ[
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واﻧﺎ َ َ ُ ْ
ﻣﻌﻜﻢ ﺪوا ﴾ ﻋ أﻧﻔﺴﻜﻢ وأﺗﺒﺎﻋﻜﻢ ﺑﺬﻟﻚ ﴿ َ َ َ ﻗﺎل َ ْ
ﻓﺎﺷ َ ُ ْ رﻧﺎ َ َﻗﺎﻟﻮا اَ ْ َ ْ َ ﻗﺒﻠﺘﻢ ﴿ َﻋ ٰ ذٰ ِ ُ ْ
ﻜﻢ ا ِ ْ ِ ْي ﴾ ﻋﻬﺪي ﴿ َ ُ ﴿َ َ َ ْ ُْ
واﺧﺬﺗﻢ ﴾ ِ
اﻟﻔﺴﻘﻮن ﴿َ َ َ ﴿ .﴾﴾۸۲
اﻓﻐ ْ َ ﻌﺪ ٰذﻟ ِ َ ﴾ اﳌﻴﺜﺎق)ُ َ ﴿ (٤
ﻓﺎوﻟٓ ٰ ِ َ ُ ُﻢ ْ ٰ ِ ُ ْ َ ﻓﻤﻦ َﺗﻮَ ﴾ أﻋﺮض ﴿ َ ْ َ
)(٣
ﻳﻦ ﴿ ﴾﴾۸۱ﻋﻠﻴﻜﻢ وﻋﻠﻴﻬﻢ ﴿ َ َ ْ ﻣﻦ اﻟﺸ ِﺪِ ْ َ َ
?ﺃﻱ ﺍﳌﻌﺮﺿﻮﻥ١٢ .
ﻃﻮﻋﺎ ﴾ ﺑﻼ إﺑﺎء ﴿ و َ ْ ًﺎ ﴾
واﻻرض َ ْ ً ﻣﻦ ِ ٰ ٰ ِ
اﻟﺴﻤﻮت َ ْ َ ْ ِ ﻳﺒﻐﻮن ﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء أي اﳌﺘﻮﻟ ّﻮن ﴿ َ َوﻟ َ ْ
اﺳﻠ ََﻢ ﴾ اﻧﻘﺎد ﴿ َ ْ ﻳﻦ اﷲِ َ ْ ُ ْ َ
دِ ْ ِ
)(٥
=ﺃﻱ ﺑﺎﻟﻔﻮﻗﻴﺔ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻭﻗﻞ ﳍﻢ١٢ .ﻙ
ﻗﻞ ﴾ ﳍﻢ ﻳﺎ ﳏﻤﺪ ﺮﺟﻌﻮن ﴿ ﴾﴾۸۳ﺑﺎﻟﺘﺎء واﻟﻴﺎء واﳍﻤﺰة ﰲ أول اﻵﻳﺔ ﻟﻺﻧﻜﺎر ﴿ ُ ْ ﺑﺎﻟﺴﻴﻒ وﻣﻌﺎﻳﻨﺔ ﻣﺎ ﻳﻠﺠﺊ إﻟﻴﻪ ﴿ و ِ َاﻟ ْﻴ ِ ﺗُ ْ َ ُ ْ َ
)(٧ )(٦
ﻗﻮﻟﻪ] :ﺟﻮﺍﺏ ﺍﻟﻘﺴﻢ[ ﺃﻱ ﺍﻟﺬﻱ ﰲ ﺿﻤﻦ ﺃﺧﺬ ﺍﳌﻴﺜﺎﻕ ﻭﺍﻟﻀﻤﲑﺍﻥ ﻟﻠﺮﺳﻮﻝ ﻣـﻊ ﺃﻥ ﻛـﻮﻥ ﺍﻟﻜـﻼﻡ ﺟـﻮﺍﺏ ﺍﻟﻘـﺴﻢ ﻳﻘﺘـﻀﻲ ﺃﻥ )(١
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0
ﻳﻌﻮﺩ ﻣﻨﻪ ﺿﻤﲑ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻓﻠﻴﺘﺄﻣـﻞ ،ﻓﻜـﺬﺍ ﻳﻘـﺎﻝ ﰲ ﺍﳋﺒـﺮ ﺍﳌﻘـﺪﺭ ﺣﻴـﺚ ﻗـﺪﺭﻩ ﺗﺆﻣﻨـﻮﻥ ﺑـﻪ ﻭﺗﻨـﺼﺮﻭﻧﻪ ﻭﺟﻌـﻞ
ﺍﻟﻀﻤﲑﻳﻦ ﻟﻠﺮﺳﻮﻝ ﻣﻊ ﺃﻥ ﺍﳌﺒﺘﺪﺃ ﺑﺎﳊﻘﻴﻘﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻗﺎﻝ ﺗﻌﺎﱃ ﳍﻢ ...ﺇﱁ[ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻘﺮﻳﺮ ﻭﺍﻟﺘﻮﻛﻴﺪ ﻋﻠﻴﻬﻢ ﻻﺳﺘﺤﺎﻟﺔ ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ ﰲ ﺣﻘﹼﻪ ﺗﻌﺎﱃ) .ﲰﲔ( )(٢
ﻋﺮﺽ[ ﻓﻐﺮﺽ ﺍﳌﻔﺴﺮ ﻣﻦ ﺗﻔﺴﲑﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﺎﺯﻱ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ] .ﻋﻠﻤﻴﺔ[ ﻗﻮﻟﻪ] :ﺃﹶ )(٣
ﻗﻮﻟﻪ] :ﺍﳌﻴﺜﺎﻕ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺮ ِﺟﻊ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺍِﻧﻘﺎﺩ [ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺃﺳﻠﻢ ¼ﻫﺎﻫﻨﺎ ﻣﻦ ﺍﻹﺳﻼﻡ ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﰲ ﺍﻷﻋﻤﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻭﻣﻌﺎﻳﻨﺔ ﻣﺎ ﻳﻠﺠﺊ ﺇﻟﻴﻪ[ ﺃﻱ ﺇﱃ ﺍﻹﺳﻼﻡ ﻛﻨﺘِ ﻖ ﺍﳉﹶﺒﻞ ﻭﺇﺩﺭﺍﻙ ﺍﻟﻐﺮﻕ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣـﻪ ﻭﺍﻹﺷـﺮﺍﻑ ﻋﻠـﻰ ﺍﳌـﻮﺕ ﺃﻱ ﺑﻘﻮﻟـﻪ )(٦
ﺤﺔ
ﺗﻌﺎﱃ ﴿ ﻓﹶﻠﹶﻤﺎ ﺭﺃﹶﻭﺍ ﺑ ﹾﺄﺳﻨﺎ ﻗﹶﺎﻟﹸﻮﺍ ﺁﻣﻨﺎ ﺑِﺎﻟﻠﱠـﻪِ ﻭﺣـﺪﻩ] ﴾ ﺍﳌـﺆﻣﻦ[ ﻓـﺎﳌﺮﺍﺩ ـﺬﺍ ﺍﻻﻧﻘﻴـﺎ ﺩ ﻟِﻤـﺎ ﻗـﺪﺭﻩ ﻋﻠـﻴﻬﻢ ﻣـﻦ ﺍﳊﻴـﺎﺓ ﻭﺍﻟـﺼ
ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺃﺿﺪﺍﺩﻫﺎ ﻓﻼ ﻳﺮﺩ ﻛﻴﻒ ﻗﺎﻝ ﴿ ﻭﻟﹶﻪ ﺃﹶﺳﻠﹶﻢ ...ﺍﻵﻳﺔ﴾ ﻣﻊ ﺃﻥ ﺃﻛﺜﺮ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻛﹶﻔﹶﺮﺓ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺍﳍﻤﺰﺓ ...ﻟﻺﻧﻜﺎﺭ[ ﺃﻱ ﺍﻟﺘﻮﺑﻴﺨﻲ ﻭﻗﺪﻡ ﺍﳌﻔﻌﻮﻝ ﻷﻥ ﺍﳌﻘﺼﻮﺩ ﺇﻧﻜﺎﺭﻩ) .ﲨﻞ( )(٧
ﻗﻮﻟﻪ] :ﺃﻭﻻﺩﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻋِﻮﺽ ﻋﻦ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻭﺍﳌﺮﺍﺩ ﺃﻭﻻﺩ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻻ ﺃﻭﻻﺩ ﺃﻭﻻﺩِﻩ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻣﺨﻠِﺼﻮﻥ ﰲ ﺍﻟﻌﺒﺎﺩﺓ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻹﺳﻼﻡ ﻫﻨﺎ ﺣﻘﻴﻘﺘﻪ ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﻈﺎﻫﺮﻱ] .ﻋﻠﻤﻴﺔ[ )(٩
ﺍﺭﺗﺪ[ ﻭﻛﺎﻧﻮﺍ ﺍﺛﲎ ﻋﺸﺮ ﺭﺟﻼ ﺍﺭﺗﺪﻭﺍ ﻭﺧﺮﺟﻮﺍ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻭﺃﺗﻮﺍ ﻣﻜﹼﺔ ﻛﻔﺎﺭﺍ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻓﻴﻤﻦ ّ )(١٠
ﻗﻮﻟﻪ] :ﳌﺼﲑﻩ ﺇﱃ ﺍﻟﻨﺎﺭ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻋﻠﹼﺔ ﺍﳊﻜﻢ] .ﻋﻠﻤﻴﺔ[ )(١١
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ﻗﻮﻟﻪ] :ﺃﻱ ﻻ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻫﻨﺎ ﻟﻺﻧﻜﺎﺭ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺘﻌﺠﺐ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻟﻜﻔﺮﻫﻢ ﺑﻌـﺪ ﺍﻹﳝـﺎﻥ ﺃﻭ ﻟﻼﺳـﺘﺒﻌﺎﺩ )(١
ﻭﺍﻟﺘﻮﺑﻴﺦ ﻓﺈﻥ ﺍﳉﺎﺣﺪ ﻋﻦ ﺍﳊ ﻖ ﺑﻌﺪ ﻣﺎ ﻭﺿﺢ ﻟﻪ ﻣﻨﻬﻤِﻚ ﰲ ﺍﻟﻀﻼﻝ ﺑﻌﻴﺪ ﻋﻦ ﺍﻟﺮﺷﺎﺩ ﻓﻠﻴﺲ ﻟﻺﻧﻜﺎﺭ ﺣﱴ ﻳﺴﺘﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﻋـﺪﻡ
ﺗﻮﺑﺔ ﺍﳌﺮﺗﺪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ﴿]:ﻛﻴﻒ ﻳﻬﺪﻱ ﺍﷲ﴾ﺇﱃ ﻗﻮﻟﻪ ﴿ﺇﻻ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﴾[ ﻓﻴﻪ ﻗﺒﻮﻝ ﺗﻮﺑﺔ ﺍﳌﺮﺗﺪ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺃﻱ ﻭﺷﻬﺎﺩﺗِﻬﻢ[ ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺃﻥ ﺍﻟﻔﻌﻞ ﺃﻱ ﻗﻮﻟﻪ ½ﻭﺷﻬِﺪﻭﺍ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻻﺳﻢ ﺍﻟـﺬﻱ ﻫـﻮ ﺍﻹﳝـﺎﻥ ﻭﺃﻥﹼ ﻫـﺬﺍ ﺍﻟﻔﻌـﻞ )(٣
ﺍﳌﻌﻄﻮﻑ ﰲ ﺗﺄﻭﻳﻞ ﺍﻻﺳﻢ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻗﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﲨﻠﺔ ﴿ﺟﺎﺀَﻫﻢ ﺍﻟﹾﺒﻴﻨﺎﺕ ﴾ ﰲ ﳏ ﹼﻞ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(٤
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0
ﻗﻮﻟﻪ] :ﺍﳊﹸﺠﺞ ﺍﻟﻈﺎﻫﺮﺍﺕ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻌﺎﻣﺔ ﻣﻦ ﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻨﻘﻠﻴﺔ ﻛﺎﳌﻌﺠِﺰﺓ ﺍﻟﺪﺍﻟﹼﺔ ﻋﻠـﻰ )(٥
ﺍﻟﺼﺪﻕ ﻭﻛﺎﻟﺒﻴﺎﻥ ﺍﳊﺎﺻﻞ ﺑﺎﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﻜﺎﻓﺮﻳﻦ[ ﻓﺴﺮ ﺑﻪ ﻷﻧﻪ ﺍﻟﻔﺮﺩ ﺍﻟﻜﺎﻣﻞ ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ ﻭﺍﻟﹾﻜﹶﺎﻓِﺮﻭﻥﹶ ﻫﻢ ﺍﻟﻈﱠﺎﻟِﻤﻮﻥﹶ ﴾] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺍﳌﺪﻟﻮﻝ ﺎ[ ﺃﻱ ﺑﺎﻟﻠﻌﻨﺔ ﻋﻠﻴﻬﺎ ﺃﻱ ﺍﻟﻨﺎﺭ) .ﲨﻞ( )(٧
ﻗﻮﻟﻪ] :ﻳﻤﻬﻠﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺍﻹﻧﻈﺎﺭ ﻻ ﻣﻦ ﺍﻟﻨﻈﺮ ،ﻓﺈﻳﺜﺎﺭ ﺍﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﻹﻓﺎﺩﺓ ﺩﻭﺍﻡ ﺍﻟﻨﻔﻲ ﻭﺍﺳﺘﻤﺮﺍﺭﻩ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺇﻻ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ...ﺇﱁ[ ﻧﺰﻟﺖ ﰲ ﺍﳊﹶﺮﺙ ﺑﻦ ﺳﻮﻳﺪ ﺍﻷﻧﺼﺎﺭﻱ ﻓﺈﻧﻪ ﳌﹼﺎ ﳊِـﻖ ﻣﻜﹼـﺔ ﻣﺮﺗـﺪﺍ ﻧـﺪِﻡ ﻋﻠـﻰ ﺫﻟـﻚ ﻓﺄﺭﺳـﻞ ﺇﱃ ﻗﻮﻣـﻪ )(٩
ﺑﺎﳌﺪﻳﻨﺔ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻞ ﻟﻪ ﻣﻦ ﺗﻮﺑﺔ ﻓﻔﻌﻠﻮﺍ ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﺒﻌﺚ ﺎ ﺇﻟﻴﻪ ﺃﺧـﻮﻩ ﺍﳉﹸـﻼﹼﺱ ﻣـﻊ ﺭﺟـﻞ ﻣـﻦ
ﻗﻮﻣﻪ ﻓﺄﹶﻗﺒﻞﹶ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺗﺎﺋﺒﺎ ﻓﻘﺒِﻠﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺣﺴﻦ ﺇﺳﻼﻣﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ .ﻭﻫـﺬﺍ ﺷـﺮﻭﻉ ﰲ ﺑﻴـﺎﻥ ﺗﻘـﺴﻴﻢ ﺍﻟﻜﻔﹼـﺎﺭ ﺇﱃ
ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ،ﻗﺴﻢ ﺗﺎﺏ ﺗﻮﺑﺔ ﺻﺤﻴﺤﺔ ﻓﻨﻔﻌﺘﻪ ﻛﻤﺎ ﻫﻨﺎ ﻭﻗﺴﻢ ﺗﺎﺏ ﺗﻮﺑﺔ ﻓﺎﺳﺪﺓ ﻓﻠﻢ ﺗﻨﻔﻌﻪ ﻛﻤﺎ ﺳـﻴﺄﰐ ﰲ ﻗﻮﻟـﻪ ﴿ﺇﻥ ﺍﻟـﺬﻳﻦ ﻛﻔـﺮﻭﺍ ﺑﻌـﺪ
ﺇﳝﺎﻢ ...ﺇﱁ﴾ ﻭﻗﺴﻢ ﱂ ﻳﺘﺐ ﺃﺻﻼ ﻛﻤﺎ ﻳﺄﰐ ﰲ ﻗﻮﻟﻪ ﴿ﺇﻥ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻭﻣﺎﺗﻮﺍ ﻭﻫﻢ ﻛﻔﺎﺭ﴾ .ﺍﻵﻳﺔ )ﺧﺎﺯﻥ ،ﲨﻞ(
ﻗﻮﻟﻪ] :ﺇﺫﺍ ﻏﹶﺮﻏﹶﺮﻭﺍ ...ﺇﱁ[ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﺗﻮﺑﺔ ﺍﻟﻜﺎﻓﺮ ﻣﻘﺒﻮﻟﺔ ﻛﻤﺎ ﻫﻮ ﻣﻘﺮﺭ ﰲ ﺍﻟﻔﺮﻭﻉ ﻭﺩﻟﹼﺖ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ﺍﻟـﺴﺎﺑﻘﺔ ﴿ﺇﻻ )(١٠
ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ...ﺇﱁ﴾ ،ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﺗﻮﺑﺘﻪ ﺇﳕﺎ ﺗﻘﺒﻞ ﺇﺫﺍ ﻛﺎﻧـﺖ ﺻـﺤﻴﺤﺔ ،ﻭﻣـﻦ ﺷـﺮﻭﻁ ﺻـﺤﺘﻬﺎ ﺃﻥ ﻻ ﻳـﺼِﻞ ﺇﱃ ﺣـﺪ
ﺍﻟﻐﺮﻏﹶﺮﺓ ﻓﺈﻥ ﱂ ﺗﺼﺢ ﻓﻬﻲ ﻏﲑ ﻣﻘﺒﻮﻟﺔ ﻛﻤﺎ ﻫﻨﺎ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺇﺫﺍ ﻏﹶﺮﻏﹶﺮﻭﺍ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻵﻳﺔ ﻣﻘﻴﺪﺓ ﺑﺬﻟﻚ ﻭﻫﺬﺍ ﰲ ﺍﻟﻜﺎﻓﺮ ﻭﺃﻣﺎ ﺍﻟﻌﺎﺻﻲ ﻓﺘﻘﺒﻞ ﻣﻨﻪ ﻋﻨﺪ ﺍﻟﻐﺮﻏﹶﺮﺓ] .ﻋﻠﻤﻴﺔ[ )(١١
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ﻗﻮﻟﻪ] :ﺃﻭ ﻣﺎﺗﻮﺍ ﻛﻔﺎﺭﺍ[ ﺑﺄﻥ ﺗﺎﺑﻮﺍ ﰲ ﺍﻵﺧﺮﺓ ﻋﻨﺪ ﻣﻌﺎﻳﻨﺔ ﺍﻟﻌﺬﺍﺏ ﻛﻤﺎ ﺃﹸﺷﲑ ﻟﻪ ﺑﻘﻮﻟﻪ ﺗﻌـﺎﱃ ﴿ﻭﻟـﻮ ﺗـﺮﻯ ﺇﺫ ﺍﺮﻣـﻮﻥ ﻧﺎﻛـﺴﻮﺍ )(١
ﺭﺅﻭﺳﻬﻢ ﻋﻨﺪ ﺭﻢ ﺭﺑﻨﺎ ﺃﺑﺼﺮﻧﺎ﴾ ...ﺇﱁ ]ﺍﱂ ﺍﻟﺴﺠﺪﺓ[ ﻭﺑﻘﻮﻟﻪ ﴿ﻓﻠﻢ ﻳﻚ ﻳﻨﻔﻌﻬﻢ ﺇﳝﺎﻢ ﳌﺎ ﺭﺃﻭﺍ ﺑﺄﺳﻨﺎ﴾]ﺍﳌﺆﻣﻦ[) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﻞﺀ ﺍﻷﺭﺽ [ ﺃﻱ ﻣﺸﺮﻗﻬﺎ ﻭﻣﻐﺮﺎ ﻭﻗﻮﻟﻪ ½ﺫﹶﻫﺒﺎ¼ ﺃﻱ ﻣ ﻊ ﺃﻧﻪ ﺃﻋﺰ ﺍﻷﺷﻴﺎﺀ ﻭﻗﻴﻤﺔﹸ ﻛ ﹼﻞ ﺷﻲﺀ) .ﺟﻤﻞ( )(٢
ﻗﻮﻟﻪ] :ﻟِﺸِﺒﻪ ½ﺍﻟﺬﻱ¼ ...ﺇﱁ[ ﻓﻴﻪ ﺣﻜﺎﻳﺔ ﺑﺎﳌﻌﲎ ﺇﺫ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻵﻳﺔ ½ﺍﻟﺬﻳﻦ¼ ﻟﻜﻦ ﺣﻜﻤﻬﻤﺎ ﻭﺍﺣﺪ) .ﺟﻤﻞ( )(٣
ﻗﻮﻟﻪ] :ﻋﻦ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻟﻜﻔﺮ[ ﺃﻱ ﺍﻟﺬﻱ ﻫﻮ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﻟﺼﻠﺔ ﻓﻬﻮ ﻣﻦ ﲨﻠﺔ ﺍﳌﺒﺘﺪﺃ ﻭﳌـﺎ ﱂ ﻳﻘـﻊ ﻣﺜـﻞ ﻫـﺬﺍ ﺍﻟﻌﻄـﻒ ﰲ )(٤
ﺍﻵﻳﺔ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﱂ ﻳﻘﺘﺮﻥ ﺧﺒﺮ ½ﺇﻥﹼ¼ ﺑﺎﻟﻔﺎﺀ ﻷﻥ ﺍﻟﻜﻔﺮ ﰲ ﺣﺪ ﺫﺍﺗـﻪ ﻟـﻴﺲ ﺳـﺒﺒﺎ ﰲ ﻋـﺪﻡ ﻗﺒـﻮﻝ ﺍﻟﺘﻮﺑـﺔ ﺑـﻞ ﺍﻟـﺴﺒﺐ ﳎﻤﻮﻋـﻪ ﻫـﻮ
ﻭﺍﳌﻮﺕ ﻋﻠﻴﻪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﺆﱂ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻟِﻤﺎ ﻓﻴﻪ ﻣِﻦ ﺍﳌﺒﺎﻟﻐﺔ ،ﻭﰲ ﺍ ﹶ
ﳋﻄﻴﺐ :ﻭﳚﻮﺯ ﻛﺴﺮ ﺍﻟـﻼﻡ ½ﻣـﺆﻟِﻢ¼ )(٥
ﻛﺴﻤﻴﻊ ﲟﻌﲎ ﻣﺴ ِﻤﻊ ﻭﻋﻠﻴﻪ ﻓﻨﺴﺒﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺣﻘﻴﻘﺔ] .ﻋﻠﻤﻴﺔ[
0
0
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ﲣﺮﻳﺞ
0
ﱄ ﻣﻦ ﺩﻧﻴﺎﻛﻢ ﺛﻼﺙ) .ﻛﺸﻒ ﺍﳋﻔﺎﺀ ،ﺍﳊﺪﻳﺚ ،٣٠٣/١ ،١٠٨٧ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
ﺐﺇ ﹼ
) ....(٦ﺣﺒ
) ....(٧ﻟﺴﺖ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺍﻟﺪﻧﻴﺎ ﻣﲏ) .ﻛﱰ ﺍﻟﻌﻤﺎﻝ ،ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﱐ ﺍﻟﺰﻫﺪ ،٨٠/٢ ،ﺣﺮﻑ ﺍﳍﻤﺰﻩ ،ﺑﲑﻭﺕ(
) ....(٨ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﻛﺮﻡ ﺍﷲ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ :ﻣﺎ ﺑﻌﺚ ﺍﷲ ﺗﻌﺎﱃ ﻧﺒﻴﺎ ......ﻟﺌﻦ ﺑﻌﺚ ﻭﻫﻢ
ﺃﺣﻴﺎﺀ ﻟﻴﻨﺼﺮﻧﻪ) .ﻛﱰ ﺍﻟﻌﻤﺎﻝ ،ﻛﺘﺎﺏ ﺍﻷﺫﻛﺎﺭ ،ﺍﳊﺪﻳﺚ ،١٦٣/١ ،٤٢٩٣ :ﺣﺮﻑ ﺍﳍﻤﺰﺓ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ
ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
) ....(٩ﺭﻭﻱ ﻋﻦ ﺳﻴﺪﻧﺎ ﺑﻼﻝ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳌﹸﺰﱐﹼ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﯽ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﺇﻥ
ﺨ ﹶﻄﻪ ﺇﻟﯽ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ) .ﺍﳌﺴﻨﺪ ﻟﻺﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ،ﺍﳊﺪﻳﺚ:
ﺍﻟﺮﺟﻞ ﻟﻴﺘﮑ ﹼﻠﻢ ﺑﺎﻟﮑﻠﻤﺔ .....ﺳ
(٣٧٥/٥ ،١٥٨٥٢
) ....(١٠ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﯽ ﺍﷲ ﻭﺳﻠﻢ ﺃﻧﻪ ﻗﺎﻝ :ﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﲤﺮﺓ ،ﻓﺈﻥ ﱂ ﲡﺪﻭﺍ ﻓﺒﮑﻠﻤﺔ ﻃﻴﺒﺔ.
)ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،ﺍﳊﺪﻳﺚ ،١٠١٦ :ﺻـ (٥٠٧
v…v…v…v…v…v
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ﻣﻦ َ ْ ٍء َ ِ
ﻓﺎن اﷲَ ﺗﺤﺒﻮن﴾ ﻣﻦ أﻣﻮاﻟﻜﻢ ﴿ َو َﻣﺎ ُ ْ ِ ُ ْ
ﺗﻨﻔﻘﻮا ِ ْ
)(٢
ﺗﻨﻔﻘﻮا﴾ ﺗﺼﺪﻗﻮا ﴿ ِﻣﻤﺎ ُ ِ ْ َ
ﺗﻨﺎﻟﻮا ْاﻟ ِ ﴾ أي ﺛﻮاﺑﻪ وﻫﻮ اﳉﻨﺔ ﴿ َﺣ ُ ْ ِ ُ ْ
)(١
ﻟﻦ َ َ ُ ﴿َ ْ
ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ
:ﺇﺑﺮﺍﻫﻴﻢ١٢ .ﺝ :ﺍﻹﻧﻔﺎﻕ١٢ .
ﻋﻠﻴﻢ) (٣)﴾(۹۲ﻓﻴﺠﺎزي ﻋﻠﻴﻪ.وﻧﺰل ﳌﺎ ﻗﺎل) (٤اﻟﻴﻬـﻮد إﻧـﻚ ﺗـﺰﻋﻢ أﻧـﻚ ﻋـ ﻣﻠـﺔ إﺑـﺮاﻫﻴﻢ وﻛـﺎن ﻻ ﻳﺄﻛـﻞ ﳊـﻮم اﻹﺑـﻞ ﺑِ َ ِ ْ ٌ
ٰ
ءﻳﻞ ﴾ ﻳﻌﻘﻮب)َ ﴿ (٦ﻋ ٰ َﻔ ِْﺴ ﴾) (٧وﻫﻮ اﻹﺑﻞ ﳌﺎ ِ ٓ ِ ا م ﻣﺎ ِ
اﻻ ِ
ءﻳﻞ
َ ْ َ ْ َ َ َ َ ْ َا ْ ُ ٓ
ا ِ ا ِ ﻟﺒ ﴿ )(٥
ﺣﻼﻻ ﴾ ِ
ﺣﻼ ﺎن
َ َ ِ اﻟﻄﻌﺎم
َ ﻞُ ﴿ : وأﻟﺒﺎﺎ
:ﺍﳌﺬﻛﻮﺭ ﻣــﻦ ٰ :ﺃﻱ ﺍﻹﺑﻞ١٢ .ﻙ
اﻟﺘﻮر ُـﺔ﴾ وذﻟـﻚ ﺑﻌـﺪ ان ُ َ َ ﺣﺼﻞ ﻟﻪ ﻋﺮق اﻟﻨﺴﺎ ﺑﺎﻟﻔﺘﺢ واﻟﻘﺼﺮ ﻓﻨﺬر إن ﺷﻔﻲ ﻻ ﻳﺄﻛﻠﻬﺎ ﻓﺤﺮم ﻋﻠﻴـﻪ ﴿ ِ ْ
)(٩ )(٨
ﺗﻨـﺰل ْ ٰ ﻣﻦ َ ْ ِ
ﻗﺒﻞ َ ْ
ﻛﻞ ﺍﻟﻄﻌﺎﻡ ﻣﺎﻋﺪﺍ ﺍﳌﺴﺘﺜﲎ ﻛﺎﻥ ﺣﻼﻻ١٢ .
ﻗﻮﻟﻪ] :ﺃﻱ ﺛﻮﺍﺑﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﻣﻀﺎﻑ).ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﻟﻦ ﺗﻨﺎﻟﻮﺍ ﺍﻟﱪ ﺣﱴ ﺗﻨﻔﻘﻮﺍ ﳑﺎ ﲢﺒﻮﻥ﴾[ ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺼﺪﻗﺔ ﺑﺎﳉﻴﺪ ﺩﻭﻥ ﺍﻟﺮﺩﻱﺀ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ﴿] :ﻓﺈﻥ ﺍﷲ ﺑﻪ ﻋﻠﻴﻢ﴾[ ﺗﻌﻠﻴﻞ ﻟﻠﺠﻮﺍﺏ ﺍﶈﺬﻭﻑ ﻭﺍﻗﻊ ﻣﻮﻗﻌﻪ ﺃﻱ ﻓﻴﺠﺎﺯﻳﻜﻢ ﲝﺴﺒﻪ ﺟﻴﺪﺍ ﻛﺎﻥ ﺃﻭ ﺭﺩﻳﺌﺎ ﻓﺈﻧﻪ ﻋﺎﱂ ﺑﻜـﻞ )(٣
ﺷﻲﺀ ﻣﻦ ﺫﺍﺗﻪ ﻭﺻﻔﺎﺗﻪ .ﻭﻓﻴﻪ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﺇﻧﻔﺎﻕ ﺍﳉﻴﺪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﻋﻦ ﺇﻧﻔﺎﻕ ﺍﻟﺮﺩﻱﺀ ﻣﺎ ﻻ ﳜﻔﻰ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﳌﹼﺎ ﻗﺎﻝ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﹾﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٤
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ﻗﻮﻟﻪ] :ﺣﻼﻻ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻳﻘﺎﻝ ﺣِﻞﱞ ﻭﺣﻼ ﹲﻝ ﻭﻛﺬﻟﻚ ﺣِﺮ ﻡ ﻭﺣﺮﺍ ﻡ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻳﻌﻘﻮﺏ[ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﺳﺮﺍﺋﻴﻞ ﻟﻘﺐ ﺳﻴﺪﻧﺎ ﻳﻌﻘﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻹﺷﻌﺎﺭﻩ ﺑﺎﳌـﺪﺡ ﰲ ﺍﳌﻌـﲎ ﺍﳌﻨﻘـﻮﻝ ﻋﻨـﻪ ﻷﻥ ﻣﻌﻨـﺎﻩ )(٦
ﻋﺒﺪ ﺍﷲ ﺃﻭ ﺻﻔﻮﺓ ﺍﷲ) .ﺧﺎﺯﻥ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﺇﻻ ﻣﺎ ﺣﺮﻡ ﺇﺳﺮﺁﺀﻳﻞ ﻋﻠﻰ ﻧﻔﺴﻪ﴾[ ﻗـﺎﻝ ﺍﻟﻜِﻴـﺎ )ﺍﻟﻄـﱪﻱ(:ﻳـﺪﻝ ﻋﻠـﻰ ﺟـﻮﺍﺯ ﺇﻃـﻼﻕ ﺍﷲ ﻟﻸﻧﺒﻴـﺎﺀ ﲢـﺮﱘ ﻣـﺎ ﺃﺭﺍﺩﻭﺍ )(٧
ﲢﺮﳝﻪ ﻭﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻨﺴﺦ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋِﺮﻕ ﺍﻟﻨﺴﺎ[ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﺍﻟﻘﺼﺮ ﻋِﺮﻕ ﳜﺮﺝ ﻣﻦ ﺍﻟﻮﺭِﻙ ﻓﻴـﺴﺘﺒﻄﻦ ﺍﻟﻔﺨِـﺬ .ﻗـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﰲ )(٨
ﻋِﺮﻕ ﺍﻟﻨﺴﺎ ﺗﺆﺧﺬ ﺃﹶﻟﻴﺔ ﻛﹶﺒﺶ ﻋﺮﰊ ﻻ ﺻﻐﲑ ﻭﻻ ﻛﺒﲑ ﻓﺘﻘﻄﻊ ﻗﻄﻌﺎ ﺻﻐﺎﺭﺍ ﻭﺗﺼﻠﻰ ﺑﺎﻟﻨـﺎﺭ ﻭﻳﺆﺧـﺬ ﺩﻫﻨـﻬﺎ ﻓﻴﺠﻌـﻞ ﺛﻼﺛـﺔ ﺃﻗـﺴﺎﻡ،
ﻳﺸﺮﺏ ﺍﳌﺮﻳﺾ ﺑﺬﻟﻚ ﺍﻟﺪﺍﺀ ﻋﻠﻰ ﺍﻟﺮﻳﻖ ﻛﻞ ﻳﻮﻡ ﺛﻼﺛﺎ .ﻗﺎﻝ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻮﺻﻔﺘﻪ ﻷﻛﺜـﺮ ﻣـﻦ ﻣﺎﺋـﺔ ﻛﻠـﻬﻢ ﻳـﱪﺃ ﺑـﺈﺫﻥ ﺍﷲ
ﺗﻌﺎﱃ) .ﻛﺮﺧﻲ ،ﻗﺮﻃﱯ(
ﻗﻮﻟﻪ] :ﻓﻨﺬﺭ ﺇﻥ ﺷﻔِﻲ [ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻟﻨﺬﺭ ﻛﺎﻥ ﻣﻨﻌﻘﺪﺍ ﰲ ﺷﺮﻳﻌﺘﻪ ﻓﻨﺬﺭ ﺃﻥ ﻻ ﻳﺄﻛﻞ ﺃﺣﺐ ﺍﻟﻄﻌﺎﻡ ﺇﻟﻴﻪ ﻭﻻ ﻳﺸﺮﺏ ﺃﺣـﺐ ﺍﻟـﺸﺮﺍﺏ )(٩
ﺇﻟﻴﻪ ﻭﻛﺎﻥ ﺃﺣﺐ ﺍﻟﻄﻌﺎﻡ ﻋﻨﺪﻩ ﳊﻢ ﺍﻹﺑﻞ ﻭﺃﺣﺐ ﺍﻟﺸﺮﺍﺏ ﻋﻨﺪﻩ ﻟﺒﻨﻬﺎ ﻓﺤﺮﻣﻬﻤﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﺤﺮﻣﺎ ﻋﻠﻰ ﺑﻨﻴﻪ ﺗﺒﻌﺎ ﻟـﻪ ،ﻭﰲ ﺭﻭﺍﻳـﺔ
ﺃﻧﻪ ﻧﺬﺭ ﺇﻥ ﺷﻔﻲ ﺃﻥ ﻻ ﻳﺄﻛﻠﻬﻤﺎ ﻫﻮ ﻭﻻ ﺑﻨﻮﻩ ﻓﻨﺬﺭ ﻋﺪﻡ ﺃﻛﻠﻪ ﻫﻮ ﻭﻋﺪﻡ ﺃﻛﻞ ﺑﻨﻴﻪ ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﲢﺮﳝﻬﻤﺎ ﻋﻠـﻰ ﺑﻨﻴـﻪ ﻧﺎﺷـﺌﺎ
ﻣﻦ ﻧﺬﺭﻩ ﺃﻳﻀﺎ) .ﻗﺮﻃﱯ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻓﻴﻪ[ ﺃﻱ ﰲ ﻗﻮﻟﻜﻢ ،ﻭﻗﻮﻟﻪ ½ﻓﺒﻬِﺘﻮﺍ¼ ﺃﻱ ﻷﻢ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﲢﺮﱘ ﺍﻹﺑﻞ ﻓﻴﻬﺎ ﺇﳕﺎ ﻛﺎﻥ ﻋﻠـﻰ ﻋﻬـﺪ ﺳـﻴﺪﻧﺎ ﻳﻌﻘـﻮﺏ ﻋﻠﻴـﻪ )(١٠
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www.madinah.in
Madinah Gift Centre
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻻ ﻋﻠﻰ ﻋﻬﺪ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻬﻲ ﺷﺎﻫﺪﺓ ﻋﻠﻴﻬﻢ ﻓﻠﺬﻟﻚ ﱂ ﻳﺄﺗﻮﺍ ﺎ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻓﺎﺗﺒﻌﻮﺍ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ[ ﻭﻫﻲ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺇﳕﺎ ﺩﻋﺎﻫﻢ ﺇﱃ ﻣﻠﺔ ﺇﺑـﺮﺍﻫﻴﻢ )(١
ﻷﺎ ﻣﻠﺔ ﻧﺒﻴﻨﺎ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻤﺎ .ﻭﻗﺪ ﺃﺷﺎﺭ ﻟﺬﻟﻚ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ ½ﺍﻟﱵ ﺃﻧﺎ ﻋﻠﻴﻬﺎ¼) .ﺧﺎﺯﻥ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﺎﺋﻼ ﻋﻦ ﻛﻞ ﺩﻳﻦ ﺇﱃ ﺍﻹﺳﻼﻡ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﻌﻨﺎﻩ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﳌﺸﺮﻛﲔ[ ﺃﻱ ﰲ ﺃﻣﺮ ﻣﻦ ﺃﻣﻮﺭ ﺩﻳﻨﻪ ﺃﺻﻼ ﻭﻓﺮﻋﺎ ،ﻭﻓﻴﻪ ﺗﻌﺮﻳﺾ ﺑﺈﺷﺮﺍﻙ ﺍﻟﻴﻬﻮﺩ ﻭﺗـﺼﺮﻳﺢ ﺑﺄﻧـﻪ ﺻـﻠﻰ ﺍﷲ )(٣
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ ﻋِﻼﻗﺔ ﺩﻳﻨﻴﺔ ﻗﻄﻌﺎ ،ﻭﺍﻟﻐﺮﺽ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻋﻠـﻰ ﺩﻳـﻦ ﺳـﻴﺪﻧﺎ ﺇﺑـﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ
ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻷﺻﻮﻝ ﻷﻧﻪ ﻻ ﻳﺪﻋﻮ ﺇﻻ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﱪﺍﺀﺓ ﻋﻦ ﻛﻞ ﻣﻌﺒﻮﺩ ﺳﻮﺍﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) .ﻛﺮﺧﻲ(
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ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﳌﺎ ﻗﺎﻟﻮﺍ[ ﺃﻱ ﺍﻟﻴﻬﻮﺩ ﻟﻠﻤﺴﻠﻤﲔ ...ﺇﱁ ،ﻭﻣﺮﺍﺩﻫﻢ ﺑﺬﻟﻚ ﺗﻔﻀﻴﻞ ﺑﻴﺖ ﺍﳌﹶﻘﺪِﺱ ﻓﻘﺎﻟﻮﺍ ﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻜﻌﺒـﺔ ﻷﻧـﻪ )(٤
ﻣﻬﺎﺟﺮ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻗِﺒﻠﺘﻬﻢ ﻭﺃﺭﺽ ﺍﶈﺸﺮ ،ﻓﻘﺎﻝ ﺍﳌﺴﻠﻤﻮﻥ :ﺑﻞ ﺍﻟﻜﻌﺒﺔ ﺃﻓﻀﻞ ،ﻓﺄﻧﺰﻝ ﺍﷲ ﺍﻵﻳﺔ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﰲ ﺍﻷﺭﺽ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻟﻐﺔ ﰲ ﻣﻜﺔ[ ﺃﻱ ﺑﻘﻠﺐ ﺍﳌﻴﻢ ﺑﺎﺀ ﻭﲰﻴﺖ ﻣﻜﺔ ﻷﺎ ﻗﻠﻴﻠﺔ ﺍﳌﺎﺀ ﺗﻘـﻮﻝ ﺍﻟﻌـﺮﺏ ½ﻣـﻚ ﺍﻟﻔﹶـﺼِﻴﻞﹸ ﺿـﺮﻉ ﺃﻣـﻪ ﻭﺍﻣﺘﻜﹼـﻪ¼ ﺇﺫﺍ )(٦
ﺍﻣﺘﺺ ﻛﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻠﱭ ،ﻭﻗﻴﻞ ﺇﺎ ﺗﻤﻚ ﺍﻟﺬﻧﻮﺏ ﺃﻱ ﺗﺰﻳﻠﻬﺎ ﻭﺗﻤﺤﻮﻫﺎ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻷﺎ ﺗﺒﻚ ﺃﻋﻨﺎﻕ ﺍﳉﺒﺎﺑﺮﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻭﺟﻪ ﺗﺴﻤﻴﺘﻬﺎ ﺑﺬﻟﻚ ﻭﻫﺬﺍ ﻛﻨﺎﻳﺔ ﻋﻦ ﺇﻫﻼﻛﻬﻢ ﻭﺇﺫﻻﳍﻢ ﺃﻱ ﱂ ﻳﻘﺼِﺪﻫﺎ ﺟﺒـﺎﺭ )(٧
ﺇﻻ ﻳﻬﻠِﻚ ﻭﻳﺬِﻝﱡ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻨﺎﻩ ﺍﳌﻼﺋﻜﺔ ...ﺇﱁ[ ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﻭﺿﻊ ﲢﺖ ﺍﻟﻌﺮﺵ ﺍﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ ﻭﺃﹶﻣﺮ ﺍﳌﻼﺋﻜﺔ ﺃﻥ ﻳﻄﻮﻓﻮﺍ ﺑﻪ ﰒ ﺃﻣـﺮ ﺍﳌﻼﺋﻜـﺔ )(٨
ﺍﻟﺬﻳﻦ ﰲ ﺍﻷﺭﺽ ﺃﻥ ﻳﺒﻨﻮﺍ ﺑﻴﺘﺎ ﰲ ﺍﻷﺭﺽ ﻋﻠﻰ ﻣﺜﺎﻟﻪ ﻭﻗﹶﺪﺭِﻩ ،ﻓﺒﻨﻮﺍ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻭﺃﹸﻣﺮﻭﺍ ﺃﻥ ﻳﻄﻮﻓﻮﺍ ﺑﻪ ﻛﻤﺎ ﻳﻄﻮﻑ ﺃﻫـﻞ ﺍﻟـﺴﻤﺎﻭﺍﺕ
ﺑﺎﻟﺒﻴﺖ ﺍﳌﻌﻤﻮﺭ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻭﺑﻴﻨﻬﻤﺎ ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ[ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻷﻗﺼﻰ ﺑﻨﺘﻪ ﺍﳌﻼﺋﻜﺔﹸ ﺃﻳﻀﺎ ﻟِﻤﺎ ﻋﺮﻓﺖ ﺃﻥ ﺑﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﻛﺎﻥ ﻗﺒﻞ ﺧﻠـﻖ ﺁﺩﻡ ﺑـﺄﻟﻔﹶﻲ )(٩
ﻋﺎﻡ ﻭﺇﺫﺍ ﻛﺎﻥ ﺑﲔ ﺑِﻨﺎﺀ ﺍﻟﻜﻌﺒﺔ ﻭﺍﻷﻗﺼﻰ ﰲ ﺃﺻﻞ ﺍﻟﻮﺿﻊ ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟـﺬﻱ ﺑﻨــﻰ ﺍﻷﻗـﺼﻰ ﻫـﻢ ﺍﳌﻼﺋﻜـﺔ ﻷﻥ ﰲ
ﺫﺍﻙ ﺍﻟﻮﻗﺖ ﱂ ﻳﻜﻦ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺪ ﺧﻠﻖ ﻟﻜﻦ ﺍﳌﺼﺮﺡ ﺑﻪ ﰲ ﺍﻟﺴﻴﺮ ﺃﻥ ﺳـﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ
ﺑﻨـﻰ ﺍﻟﻜﻌﺒﺔ ﺑﻌﺪ ﺑﻨﺎﺀ ﺍﳌﻼﺋﻜﺔ ﰒ ﺑﻨـﻰ ﺍﻷﻗﺼﻰ ﻭﺑﲔ ﺑِﻨﺎﺋﻬﻤﺎ ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ) .ﺟﻤﻞ(
٢١٩
www.madinah.in
Madinah Gift Centre
ﻋﻠﻴﻪ ﻋﻨﺪ ﺑﻨﺎء اﻟﺒﻴﺖ ﻓﺄﺛﺮ ﻗﺪﻣﺎه ﻓﻴﻪ وﺑﻘﻲ إﱃ اﻵن) (٤ﻣ َﻊ ﺗﻄﺎول اﻟﺰﻣﺎن وﺗﺪاول اﻷﻳﺪي ﻋﻠﻴﻪ ،وﻣﻨﻬﺎ ﺗﻀﻌﻴﻒ اﳊﺴﻨﺎت
اﻟﻨﺎس ِﺣﺞ
ِ ﻣﻨﺎ﴾) (٦ﻻ ﻳﺘﻌﺮض إﻟﻴﻪ ﺑﻘﺘﻞ) (٧أو ﻇﻠﻢ) (٨أو ﻏﲑ ذﻟﻚ ﴿َو َﻋ َ
ﺎن ِ ً
دﺧ َﻠ ٗ َ َ ﻓﻴﻪ وأن اﻟﻄﲑ ﻻ ﻳﻌﻠﻮه ﴿ َو َ ْ
ﻣﻦ َ َ
)(٥
8ﲨﻴﻊ ﺍﳊﺮﻡ١٢ .ﺝ
اﺳـﺘﻄﺎع ِ َ ْ
اﻟﻴـ ِ ﴿َ ِ
ﻣـﻦ ْ َ َ َ ْاﻟ َ ْﻴﺖِ ﴾ واﺟﺐ) ،(٩ﺑﻜﺴﺮ اﳊﺎء وﻓﺘﺤﻬـﺎ ﻟﻐﺘـﺎن ﰲ ﻣـﺼﺪر ﺣـﺞ ﲟﻌـﲎ ﻗـﺼﺪ ،وﻳﺒـﺪل ﻣـﻦ اﻟﻨـﺎس
)(١٠
8ﺃﻱ ﻗﺮﺃﺗﺎﻥ ﺳﺒﻌﻴﺘﺎﻥ١٢ .ﺝ
0
ﺍﻵﻥ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺃﻥ ﺍﻟﻄﲑ ﻻ ﻳﻌﻠﻮﻩ[ ﺃﻱ ﺑﻞ ﺇﺫﺍ ﻗﺎﺑﻞ ﻫﻮﺍﺀﻩ ﻭﻫﻮ ﰲ ﺍﳉﻮ ﺍﳓﺮﻑ ﻋﻨﻪ ﳝﻴﻨﺎ ﺃﻭ ﴰﺎﻻ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻄـﻊ ﻫـﻮﺍﺀﻩ ﺇﻻ )(٥
ﺇﺫﺍ ﺣﺼﻞ ﻟﻪ ﻣﺮﺽ ﻓﻴﺪﺧﻞ ﻫﻮﺍﺀﻩ ﻟﻠﺘﺪﺍﻭﻱ) .ﺟﻤﻞ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ﴿] :ﻭﻣﻦ ﺩﺧﻠﻪ ﻛﺎﻥ ﺍﻣﻨﺎ﴾[ ﺍﺳﺘﺪﻝ ﺑﻪ ﻣﻦ ﻣﻨﻊ ﺇﻗﺎﻣﺔ ﺍﳊﺪﻭﺩ ﰲ ﺍﳊﺮﻡ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻻ ﻳﺘﻌ ﺮﺽ ﺇﻟﻴﻪ ﺑﻘﺘﻞ...ﺇﱁ[ ﻭﻟﻮ ﻗﺼﺎﺻﺎ ﻫﻜﺬﺍ ﻛﺎﻥ ﺣﺎﻟﻪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻓﻜﺎﻥ ﺍﻟﺮﺟﻞ ﻳﻘﺘﻞ ﻭﻳﺪﺧﻞ ﺍﳊـﺮﻡ ﻓـﻼ ﻳﺘﻌـﺮﺽ )(٧
ﺇﻟﻴﻪ ﺃﺣﺪ ﻣﺎ ﺩﺍﻡ ﻓﻴﻪ ﻭﺃﻣﺎ ﺑﻌﺪ ﺍﻹﺳﻼﻡ ﻓﺎﳊﻜﻢ ﺃﻥ ﺍﻟﻘﺎﺗﻞ ﺇﻥ ﻗﺘﻞ ﻓﻴﻪ ﺍﻗﺘﺺ ﻣﻨﻪ ﻓﻴﻪ ﺇﲨﺎﻋـﺎ ﻭﺃﻣـﺎ ﺇﻥ ﻗﺘـﻞ ﺧﺎﺭﺟـﻪ ﻭﺩﺧﻠـﻪ ﻓـﻼ
ﻳﻘﺘﺺ ﻣﻨﻪ ﺃﻳﻀﺎ ﻣﺎ ﺩﺍﻡ ﻓﻴﻪ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻳﻘﺘﺺ ﻣﻨﻪ ﻭﻫﻮ ﻓﻴﻪ ﻋﻨﺪ ﻏﲑﻩ ﻛﺎﻟﺸﺎﻓﻌﻲ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ .ﻭﻗـﺎﻝ ﺃﺑـﻮ
ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﻟﺰﻣﻪ ﺍﻟﻘﺘﻞ ﰲ ﺍﳊﻞ ﺑﻘﺼﺎﺹ ﺃﻭ ﺭِﺩﺓ ﺃﻭ ﺯﻧﺎﹰ ﻓﺎﻟﺘﺠﺄ ﺇﱃ ﺍﳊﺮﻡ ﱂ ﻳﺘﻌﺮﺽ ﻟﻪ ﺇﻻ ﺃﻧﻪ ﻻ ﻳﺆﻭٰﻯ ﻭﻻ ﻳﻄﻌﻢ
ﻭﻻ ﻳﺴﻘٰﻰ ﻭﻻ ﻳﺒﺎﻳﻊ ﺣﱴ ﻳﻀﻄﺮ ﺇﱃ ﺍﳋﺮﻭﺝ) .ﺧﺎﺯﻥ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻭ ﻇﻠﻢ[ ﻛﺨﻄﹾﻒ ﺍﻷﻣﻮﺍﻝ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻔﻌﻠﻪ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻊ ﻏﲑ ﻣﻦ ﻳﺪﺧﻞ ﺍﳊﺮﻡ ﻭﺃﻣﺎ ﻫﻮ ﻓﻜـﺎﻧﻮﺍ ﻻ ﻳﺨﻄﹶﻔـﻮﻥ ﻣﻨـﻪ )(٨
ﺷﻴﺌﺎ ﻭﻗﻮﻟﻪ ½ﺃﻭﻏﲑ ﺫﻟﻚ¼ ﻛﺈﻏﺎﺭﺓ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﺍﺟﺐ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ½ﷲ¼ ﺧﺒﺮ ﻣﻘﺪﻡ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﺃﻱ ½ﻭﺍﺟﺐ¼) .ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﻭﻳﺒﺪﻝ ﻣﻦ ½ﺍﻟﻨﺎﺱ¼[ ﺃﻱ ﺑﺪﻝ ﺑﻌﺾ ﺃﻭ ﺍﺷﺘﻤﺎﻝ ﻭﻻ ﺑﺪ ﰲ ﻛﻞ ﻣﻨﻬﻤﺎ ﻣﻦ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﳌﺒﺪﻝ ﻣﻨﻪ ﻭﻫﻮ ﻣﻘـﺪﺭ ﻫﻨـﺎ )(١٠
ﺗﻘﺪﻳﺮﻩ ½ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻬﻢ¼) .ﲨﻞ ،ﲰﲔ(
٢٢٠
www.madinah.in
Madinah Gift Centre
ِﻮﺟـﺎ﴾) (٧ﻣـﺼﺪرﺗﺒﻐﻮﻧ َ َ ـﺎ﴾ أي ﺗﻄﻠﺒـﻮن اﻟـﺴﺒﻴﻞ ﴿ ﻋ َ ً ﻣﻦ﴾ ﺑﺘﻜﺬﻳﺒﻜﻢ اﻟﻨﺒﻲ وﻛـﺘﻢ ﻧﻌﺘـﻪ ﴿ َ ْ ُ ْ
)(٤
اﷲِ ﴾ أي دﻳﻨﻪ ﴿ َ ْ
ﻣﻦ َ َ
)(٦ )(٥
ﻗﻮﻟﻪ] :ﺃﻭ ﲟﺎ ﻓﹶﺮﺿﻪ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻳﻌﲏ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﻔﺮ ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ ﺍﻟﻈﺎﻫﺮﻱ ﺑﺘﻘﺪﻳﺮ ﺍﳌﺘﻌﻠﱢـﻖ )(١
ﻭﻫﻮ ½ﺍﷲ¼ ﺃﻭ ½ﻓﺮﺿﻴﺔ ﺍﳊﺞ ¼ﻻ ﺍﻟﺘﻐﻠﻴﻆﹸ ﻋﻠﻰ ﺗﺎﺭﻛﻪ ﻛﻤﺎ ﻗﻴﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻟِﻢ ﺗﻜﻔﺮﻭﻥ ﺑﺂﻳﺎﺕ ﺍﷲ﴾[ ﺃﻱ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺻﺪﻕ ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻤﺎ ﻳﺪﻋﻴﻪ ﻣـﻦ ﻭﺟـﻮﺏ )(٢
ﺍﳊﺞ ﻭﻏﲑﻩ.ﻭﲣﺼﻴﺺ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﺎﳋﻄﺎﺏ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻛﻔﺮﻫﻢ ﺃﻭﺿﺢ ﻭﺇﻥ ﺯﻋﻤﻮﺍ ﺃﻢ ﻣﺆﻣﻨﻮﻥ ﺑﺎﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ ﻓﻬـﻢ
0
0
ﻛﺎﻓﺮﻭﻥ ﻤﺎ) .ﺧﻄﻴﺐ(
ﻗﻮﻟﻪ] :ﺍﻟﻘﺮﺁﻥ[ ﻓﺴﺮ ﺍﻵﻳﺎﺕ ﺑﺎﻟﻘﺮﺁﻥ ﻟﻐﻠﹶﺒﺔ ﺍﺳﺘﻌﻤﺎﻝ ﺍﻵﻳﺎﺕ ﻓﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ﴿] :ﱂ ﺗﺼﺪﻭﻥ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ﴾[ ﻓﻜﺎﻧﻮﺍ ﻳﻔﺘِﻨﻮﻥ ﺍﳌﺆﻣﻨﲔ ﻭﻳﺤﺘﺎﻟﻮﻥ ﰲ ﺻﺪﻫﻢ ﻋـﻦ ﺍﻹﺳـﻼﻡ ﻭﻳﻘﻮﻟـﻮﻥ ﺇﻥ ﺻـﻔﺔ ﳏﻤـﺪ )(٤
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻴﺴﺖ ﰲ ﻛﺘﺎﺑﻨﺎ ﻭﻻ ﺗﻘﺪﻣﺖ ﺑﻪ ﺑﺸﺎﺭﺓ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺩِﻳﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺍﺳﺘﻌﺎﺭﺓ ﻣﺼﺮﺣﺔ ،ﻭﺟﻪ ﺍﻟﺸﺒﻪ ﺍﻹﻳﺼﺎﻝ ﻓﺎﳌﺮﺍﺩ ﺑﺴﺒﻴﻞ ﺍﷲ ﻫﻮ ﺍﻹﺳﻼﻡ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﺗﻄﻠﹸﺒﻮﻥ ﺍﻟـﺴﺒﻴﻞ[ ﺃﺷـﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥ ﺿـﻤﲑ ½ﺗﺒﻐﻮـﺎ¼ ﻟﻠـﺴﺒﻴﻞ ﻷـﺎ ﺗـﺬﻛﹼﺮ ﻭ ﺗﺆﻧـﺚ ،ﻭﺍﳌـﺮﺍﺩ ـﺎ ﻣﻠﹼـﺔ ﺍﻹﺳـﻼﻡ. )(٦
)ﺷﻬﺎﺏ ٩٨/٣.ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻮﺟﺎ[ ﺣﺎﻝ ﺑﺪﻟﻴﻞ ﻗﻮﻝ ﺍﳌﻔﺴﺮ ½ﻣﻌﻮﺟﺔ¼ ﻭﺇﻥ ﻛﺎﻥ ﳛﺘﻤﻞ ﺍﳌﻔﻌﻮﻟﻴﺔ ﻭﺃﻥﹼ ﺍﳍﺎﺀ ﰲ ½ﺗﺒﻐﻮـﺎ¼ ﻋﻠـﻰ ﺗﻘـﺪﻳﺮ ﺍﻟﺘﻌﻠﻴـﻞ ﺃﻱ )(٧
ﺗﺒﻐﻮﻥ ﻷﺟﻠﻬﺎ ﻋﻮﺟﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻋﺎﻟِﻤﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺸﻬﻴﺪ ﲟﻌﲎ ﺍﻟﻌﺎﻟِﻢ) .ﺷِﻬﺎﺏ ٩٨/٣ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻭﺇﳕﺎ ﻳﺆﺧﺮﻛﻢ ﺇﱃ ﻭﻗﺘﻜﻢ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﻮﻋﻴﺪ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﳌﹼﺎ ﻣ ﺮ ...ﺇﱁ[ ﻗﺎﻝ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ ﻣﺮ ﺷﺎﺱ ﺑﻦ ﻗﻴﺲ ﺍﻟﻴﻬـﻮﺩﻱ ﻭﻛـﺎﻥ ﺷـﻴﺨﺎ ﻋﻈـﻴﻢ ﺍﻟﻜﻔـﺮ ﺷـﺪﻳﺪ ﺍﻟﻄﻌـﻦ ﻋﻠـﻰ )(١٠
ﺍﳌﺴﻠﻤﲔ ﻓﻤﺮ ﺑﻨﻔﺮ ﻣﻦ ﺍﻷﻭﺱ ﻭﺍﳋﺰﺭﺝ ﻭﻫﻢ ﰲ ﳎﻠﺲ ﻳﺘﺤـﺪﺛﻮﻥ ﻓﻴـﻪ ﻓﻐﺎﻇـﻪ ﻣـﺎ ﺭﺃﻯ ﻣـﻦ ﺃﻟﻔﺘـﻬﻢ ﻭﺻـﻼﺡ ﺫﺍﺕ ﺑﻴﻨـﻬﻢ ﰲ
ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﻟﻌﺪﺍﻭﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ،ﻭﻗﺎﻝ ﻗﺪ ﺍﺟﺘﻤﻊ ﻣﻸُ ﺑﲏ ﻗﹶﻴﻠﺔ ﺬﻩ ﺍﻟﺒﻼﺩ ﻭﺍﷲ ﻣﺎ ﻟﻨﺎ ﻣﻌﻬـﻢ ﺇﺫﺍ ﺍﺟﺘﻤﻌـﻮﺍ
Å
٢٢١
www.madinah.in
Madinah Gift Centre
ﻣِﻦ ﻗﺮﺍﺭ ﻓﺄﻣﺮ ﺷﺎﺑﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻛﺎﻥ ﻣﻌﻪ ﻓﻘﺎﻝ ﺍﻋﻤِﺪ ﺇﻟﻴﻬﻢ ﻭﺍﺟﻠِﺲ ﻣﻌﻬﻢ ﰒ ﺫﻛﱢﺮﻫﻢ ﻳﻮﻡ ﺑﻌﺎﺙ ﻭﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﻭﺃﹶﻧﺸِﺪﻫﻢ ﺑﻌﺾ ﻣﺎ
ﻛﺎﻧﻮﺍ ﻳﺘﻘﺎﻭﻟﹸﻮﻥ ﻓﻴﻪ ﻣﻦ ﺍﻷﺷﻌﺎﺭ ﻭﻛﺎﻥ ﻳﻮﻡ ﺑﻌﺎﺙ ﻳﻮﻣﺎ ﺍﻗﺘﺘﻠـﺖ ﻓﻴـﻪ ﺍﻷﻭﺱ ﻭﺍﳋـﺰﺭﺝ ﻗﺒـﻞ ﻣﺒﻌﺜـﻪ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﲟﺎﺋـﺔ
ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ﻭﻛﺎﻥ ﺍﻟﻈﻔﺮ ﻓﻴﻪ ﻟﻸﻭﺱ ﻋﻠﻰ ﺍﳋﺰﺭﺝ ﻓﻔﻌﻞ ﻓﺘﻜﻠﻢ ﺍﻟﻘﻮﻡ ﻋﻨﺪ ﺫﻟﻚ ﻭﺗﻨﺎﺯﻋﻮﺍ ﻭﺗﻔﺎﺧﺮﻭﺍ ﻭﻏﻀِﺐ ﺍﻟﻔﺮﻳﻘﺎﻥ ﲨﻴﻌـﺎ
ﺡ! ﻣﻮﻋِﺪﻛﻢ ½ﺍﻟﻈﺎﻫﺮﺓﹸ¼ ﻭﻫﻲ ﺍﳊﹶﺮﺓ ﻓﺨﺮﺟﻮﺍ ﺇﻟﻴﻬﺎ ﻓﺒﻠﻎ ﺫﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺨﺮﺝ ﺇﻟﻴﻬﻢ ﻭﻗﺎﻻ ﺍﻟﺴﻼﺡ ﺍﻟﺴﻼ
ﻓﻴﻤﻦ ﻣﻌﻪ ﻣﻦ ﺍﳌﻬﺎﺟﺮﻳﻦ ﺣﱴ ﺟﺎﺀﻫﻢ ﻓﻘﺎﻝ ﻳﺎ ﻣﻌﺸﺮ ﺍﳌﺴﻠﻤﲔ ﺃﺑـﺪﻋﻮﻯ ﺍﳉﺎﻫﻠﻴـﺔ ﻭﺃﻧـﺎ ﺑـﲔ ﺃﻇﻬـﺮﻛﻢ ﺑﻌـﺪ ﺃﹶﻥﹾ ﺃﻛـﺮﻣﻜﻢ ﺍﷲ
ﺑﺎﻹﺳﻼﻡ ﻭﻗﻄﻊ ﻋﻨﻜﻢ ﺃﻣﺮ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻟﻒ ﺑﻴﻨﻜﻢ ﺗﺮﺟِﻌـﻮﻥ ﺇﱃ ﻣـﺎ ﻛﻨـﺘﻢ ﻋﻠﻴـﻪ ﻛﻔﹼـﺎﺭﺍ؟ ﺍﷲَ ﺍﷲَ ،ﻓﻌـﺮﻑ ﺍﻟﻘـﻮﻡ ﺃـﺎ ﻧﺰﻏﹶـﺔ ﻣـﻦ
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ﺍﻟﺸﻴﻄﺎﻥ ﻭﻛﻴﺪ ﻣﻦ ﻋﺪﻭﻫﻢ ﻓﺄﻟﻘﹶﻮﺍ ﺍﻟﺴﻼﺡ ﻣﻦ ﺃﻳﺪﻳﻬﻢ ﻭﺑﻜﹶﻮﺍ ﻭﺍﻋﺘﻨﻖ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﰒ ﺍﻧﺼﺮﻓﻮﺍ ﻣـﻊ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﺳﺎﻣﻌﲔ ﻣﻄﻴﻌﲔ.ﻗﺎﻝ ﺟﺎﺑﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻓﻤﺎ ﺭﺃﻳﺖ ﻳﻮﻣﺎ ﺃﻗﺒﺢ ﺃﻭﻻ ﻭﺃﺣﺴﻦ ﺁﺧﺮﺍ ﻣﻦ ﺫﻟﻚ ﺍﻟﻴـﻮﻡ ،ﻓـﺄﻧﺰﻝ ﺍﷲ ﻋﺰﻭﺟـﻞ
﴿ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺍﻣﻨﻮﺍ ﺍﻥ ﺗﻄﻴﻌﻮﺍ ﻓﺮﻳﻘﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﺍﻭﺗﻮﺍ ﺍﻟﻜﺘٰﺐ﴾ ﻳﻌﲏ ﺷﺎﺳﺎ ﺍﻟﻴﻬﻮﺩﻱ ﻭﺃﺻﺤﺎﺑﻪ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺍﺳﺘﻔﻬﺎﻡ ﺗﻌﺠﻴﺐ[ ﺃﻱ ﲪﻞ ﺍﳌﺨﺎﻃﹶﺒﲔ ﻋﻠﻰ ﺍﻟﺘﻌﺠﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﻭﻗﻮﻟﻪ ½ﻭﺗﻮﺑﻴﺦ¼ ﺃﻱ ﻭﺇﻧﻜﺎﺭ ﺃﻳﻀﺎ) .ﺟﻤﻞ( )(١
ﻗﻮﻟﻪ] :ﻳﺘﻤﺴﻚ ﺑﺎﷲ[ ﺃﻱ ﺑِﺤﺒﻠﻪ ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ ﻭﺑﻴﻦ ﺑﺬﻟﻚ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﺼﻤﺔ ﻫﻨﺎ ،ﻳﻘﺎﻝ ½ﻋـﺼﻤﻪ ﺍﷲُ ﺗﻌـﺎﱃ¼ ﺃﻱ ﺣﻔِﻈـﻪ ﻭ½ﺍﻋﺘـﺼﻢ )(٢
ﺑﺎﷲ¼ ﺃﻱ ﺍﻣﺘﻨﻊ ﺑﻠﻄﻔﻪ ﻣﻦ ﺍﳌﻌﺼﻴﺔ ﻭﻗﺪ ﻭﻗﻊ ﺫﻟﻚ ﰲ ﺍﻟﻘﺮﺁﻥ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﻻ ﲤﻮﺗﻦ ﺇﻻ ...ﺇﱁ[ ﻫﻮ ﻲ ﰲ ﺍﻟﺼﻮﺭﺓ ﻋﻦ ﻣﻮﻢ ﺇﻻ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻭﺍﳌـﺮﺍﺩ ﺩﻭﺍﻣﻬـﻢ ﻋﻠـﻰ ﺍﻹﺳـﻼﻡ ﻭﺫﻟـﻚ ﺃﻥ )(٣
ﺍﳌﻮﺕ ﻻ ﺑﺪ ﻣﻨﻪ ﻓﻜﺄﻧﻪ ﻗﻴﻞ ﺩﻭﻣﻮﺍ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺇﱃ ﺍﳌﻮﺕ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﻣﻮﺣﺪﻭﻥ[ ﺇﻧﻤﺎ ﻓﺴﺮ ﺑﻪ ﻷﻥ ﺍﻟﻄﺎﻋﺔﹶ ﻏﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻬﺎ ﻋﻨﺪ ﺍﳌﻮﺕ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺃﻱ ﺩِﻳﻨﻪ[ ﺃﻱ ﺃﻭﻛﺘﺎﺑﻪ ﻟﻘﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﻘﺮﺁﻥ ﺣﺒﻞ ﺍﷲ ﺍﳌﺘﲔ ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ .ﺍﺳﺘﻌﺎﺭ ﻟﻪ ﺍﳊﺒﻞ ﻣـﻦ )(٥
ﺣﻴﺚ ﺇﻥ ﺍﻟﺘﻤﺴﻚ ﺑﻪ ﺳﺒﺐ ﻟﻠﻨﺠﺎﺓ ﻋﻦ ﺍﻟﺘﺮﺩﻱ ﻛﻤﺎ ﺃﻥ ﺍﻟﺘﻤﺴﻚ ﺑﺎﳊﺒﻞ ﺳـﺒﺐ ﻟﻠـﺴﻼﻣﺔ ﻋـﻦ ﺍﻟﺘـﺮﺩﻱ ﻭﺍﻻﻋﺘـﺼﺎﻡ ﻟﻠﻮﺛـﻮﻕ ﺑـﻪ
ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﺗﺮﺷﻴﺤﺎ ﻟﻠﻤﺠﺎﺯ ﻭﻇﺎﻫﺮ ﻫـﺬﺍ ﺃﻥﹼ ﺍﻻﺳـﺘﻌﺎﺭﺓ ﰲ ﺍﻵﻳـﺔ ﳚـﻮﺯ ﺃﻥ ﺗﻜـﻮﻥ ﺍﺳـﺘﻌﺎﺭﺗﲔ؛ ﺍﺳـﺘﻌﺎﺭﺓ ﺍﳊﺒـﻞ ﻟﻠـﺪﻳﻦ ﺃﻭ
ﻟﻠﻜﺘﺎﺏ ﻓﺘﻜﻮﻥ ﺍﺳﺘﻌﺎﺭﺓ ﻣﺼﺮﺣﺔ ﺗﺒﻌﻴﺔ ﲢﻘﻴﻘﻴﺔ ﻭﺍﻟﻘﺮﻳﻨﺔ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ﻭﺍﺳـﺘﻌﺎﺭﺓ ﺍﻻﻋﺘـﺼﺎﻡ ﻟﻠﻮﺛـﻮﻕ ﺑـﻪ ﻭﺍﻟﺘﻤـﺴﻚ ﺑـﻪ
ﻓﺘﻜﻮﻥ ﺍﺳﺘﻌﺎﺭﺓ ﻣﺼﺮﺣﺔ ﺗﺒﻌﻴﺔ ﲢﻘﻴﻘﻴﺔ ﻭﺍﻟﻘﺮﻳﻨﺔ ﺍﻗﺘﺮﺍﺎ ﺑﺘﻠﻚ ﺍﻻﺳﺘﻌﺎﺭﺓ) .ﺟﻤﻞ،ﻛﺮﺧﻲ(
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www.madinah.in
Madinah Gift Centre
ْﻠﺤﻮن) ﴾(۱۰۴اﻟﻔﺎﺋﺰون) (٦وﻣﻦ ﻟﻠﺘﺒﻌـﻴﺾ ﻷن ﻣـﺎ ذﻛـﺮ ﻓـﺮض ﻛﻔﺎﻳـﺔ ﻻ اﻟﺪاﻋﻮن اﻵﻣﺮون اﻟﻨﺎﻫﻮن ﴿ ُُﻢ ْ ُ
اﻟﻤﻔ ِ ُ ْ َ
)(٥
ﻳﻦ َ َ ُ ْﻗﻮا﴾ ﻋﻦ دﻳﻨﻬﻢ ﻳﻠﺰم ﻛﻞ اﻷﻣﺔ وﻻ ﻳﻠﻴﻖ ﺑﻜﻞ أﺣﺪ ﻛﺎﳉﺎﻫﻞ ،وﻗﻴﻞ زاﺋﺪة أي ﻟﺘﻜﻮﻧﻮا أﻣﺔ ﴿ َو َﻻ َ ُ ْ ُ ْ
ﺗﻜﻮﻧﻮا َ ِ
)(٩ )(٨ )(٧
ﺎﻟﺬ ْ َ
ﻗﻮﻟﻪ] :ﺇﻧﻌﺎﻣﻪ ﻋﻠﻴﻜﻢ[ ﺃﻱ ﻷﻥ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺃﺑﻠﻎ ﻣﻦ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﺃﺛﺮﻩ ﻭﺃﺷﺎﺭ ﺍﻟﺸﻴﺦ ﺍﳌﺼﻨﻒ ﺇﱃ ﺃﻧـﻪ ﺃﺭﺍﺩ ﻋـﺪﺍﻭﺓ ﺍﻷﻭﺱ )(١
ﻣﻊ ﺍﳋﺰﺭﺝ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻗﺒﻞ ﺍﻹﺳﻼﻡ ﲟﺎﺋﺔ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺑﻴﻦ ﻟﻜﻢ ﻣﺎ ﺫﹸﻛﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﹸﺸﺎﺭ ﺇﻟﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ﴿] :ﻭﻟﺘﻜﻦ ﻣﻨﻜﻢ ﺃﻣﺔ ﻳـﺪﻋﻮﻥ ﺇﱃ ﺍﳋـﲑ﴾[ ﻭﺍﺳـﺘﺪﻝﹼ ـﺎ ﻣـﻦ ﻗـﺎﻝ ﺇﻥ ﻓـﺮﺽ ﺍﻟﻜﻔﺎﻳـﺔ ﳐﺎﻃﹶـﺐ ﺑـﻪ ﺍﻟـﺒﻌﺾ ﻻ ﺍﻟﻜـ ﱡﻞ. )(٣
)ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﺍﻹﺳﻼﻡ[ ﺇﳕﺎ ﻓﺴﺮ ½ﺍﳋﲑ¼ ﺑﺎﻹﺳﻼﻡ ﻟﻴﺼﺢ ﻋﻄﻒ ﻗﻮﻟﻪ ½ﻭﻳﺄﻣﺮﻭﻥ ﺑﺎﳌﻌﺮﻭﻑ¼ ﻓﻔﻴﻪ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺍﳋﲑ ﻳﻌﻢ ﻣـﺎ )(٤
ﻓﻴﻪ ﺻﻼﺡ ﺩﻳﲏ ﺃﻭ ﺩﻧﻴﻮﻱ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﺸﻤﻞ ﺍﳋﲑ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﺃﻳﻀﺎ ﻓﻤﺎ ﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻛﺮﻩ ﺑﻌﺪﻩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﺪﺍﻋﻮﻥ ﺍﻵﻣﺮﻭﻥ ...ﺇﱁ[ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ ﺍﳌﺴﻠﻤﻮﻥ :ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴـﺎﺱ ﺍﻟﻌﻄـﺎﺭ )(٥
ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺿﻮﻱ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﲑ ''ﺍﻟﺪﻋﻮﺓ ﺍﻻﺳﻼﻣﻴﺔ'' ﺩﺍﻋﻴﺔ ﻧﺎﺟﺢ ﺑﺴﺒﺐ ﻓﺼﺎﺣﺘﻪ ﻭﺃﺳﻠﻮﺑﻪ ﺍﳊـﺴﻦ ﻭﺇﺧﻼﺻـﻪ ﷲ ﺗﻌـﺎﱃ
ﻭﻟﹶﻢ ﻳﻨﻞ ﻣﺎ ﻧﺎﻝ ﺇﻻﹼ ﺑﺎﳉﺪ ﻭﺍﳊﺰﻡ ﻭﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﺼﱪ ﻭﺍﻟﺘﻌﺐ ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻫـﻮ ﻧـﺎﻓﻊ ﻟﻠﻨـﺎﺱ ﰲ ﻋﻠﻤـﻪ ﻭﻧـﺼﺤﻪ
ﻭﺃﻣﺮﻩ ﺑﺎﳌﻌﺮﻭﻑ ﻭﻴﻪ ﻋﻦ ﺍﳌﻨﻜﺮ ﺑﺎﳊﻜﻤﺔ ﻭﺍﳌﻮﻋﻈﺔ ﺍﳊـﺴﻨﺔ ﰲ ﳏﺎﺿـﺮﺍﺗﻪ ﻭﻛﻠﻤﺎﺗـﻪ ﻭﻛﺘﺎﺑﺎﺗـﻪ .ﻓﻴﻨﺒﻐـﻲ ﻟﻨـﺎ ﺃﻥ ﻧـﺴﺎﻓِﺮ ﰲ
ﺳﺒِﻴﻞ ﺍﷲ ﻣﻊ ﻗﻮﺍﻓﻞِ ﺍﻟﺪﻋﺎﺓِ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻧﻤﻸ ﻛﹸﺘﻴﺒﺔ ﺍﳉﻮﺍﺋِﺰِ ﺍﳌﺪﻧِﻴﺔ ﻛﻞﹼ ﻳﻮﻡٍ ﺣﺴﺒﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﻔﺎﺋﺰﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﺎﻫﻨﺎ ﺍﳌﻌﲎ ﺍﻟﻌﺮﰲ ﻷﻥ ﺍﻟﻔﻼﺡ ﰲ ﺍﻷﺻﻞ ﺍﻟﺸﻖ ﻭﺍﻟﻔﹶﺘﺢ ،ﻛﺄﻥﹼ ﺍﻟﻔـﺎﺋﺰ ﺍﻧﻔـﺘﺢ ﻟـﻪ )(٦
ﻃﺮﻑ ﺍﻟﻈﻔﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻗﻴﻞ ﺯﺍﺋﺪﺓ[ ﻫﺬﺍ ﻣﺒﲏ ﻋﻠﻰ ﺃﻥ ﻓﺮﺽ ﺍﻟﻜﻔﺎﻳﺔ ﻋﻠﻰ ﺍﻟﻜﻞ ﺃﻱ ﳜﺎﻃﹶﺐ ﺑﻪ ﻛﻞﱡ ﺍﻷﻣﺔ ﻭﻳﺴﻘﻂ ﺑﻔﻌﻞ ﺑﻌﻀﻬﻢ ﻭﻣﺎ ﻗﺒﻠﻪ ﻣـﺒﲏ )(٧
ﻋﻠﻰ ﺃﻧﻪ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ﺃﻱ ﳜﺎﻃﺐ ﺑﻪ ﺑﻌﺾ ،ﻗﻴﻞ ﻏﲑ ﻣﻌﻴﻦ ﻭﻗﻴﻞ ﻣﻌﻴﻦ ﻋﻨﺪ ﺍﷲ ﺇﱃ ﺁﺧﺮ ﻣﺎ ﰲ ﺍﻷﺻﻮﻝ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻟﺘﻜﻮﻧﻮﺍ ﺃﻣﺔ[ ﺃﻱ ﻣﻮﺻﻮﻓﺔ ﺑﺎﻟﺼﻔﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺇﺫ ﻫﻲ ﺍﳌﻘﺼﻮﺩ ﻃﻠﺒﻬﺎ ﻻ ﺍﻟﻜﻮﻥ ﺃﻣ ﹰﺔ ﻓﻘﻂ) .ﺟﻤﻞ( )(٨
ﻗﻮﻟﻪ] :ﻋﻦ ﺩﻳﻨﻬﻢ[ ﺃﻱ ﻋﻦ ﺃﺻﻮﻟﻪ ﻓﺎﳌﻘﺼﻮﺩ ﻲ ﺍﳌﺆﻣﻨﲔ ﻋﻦ ﺍﻻﺧﺘﻼﻑ ﰲ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺩﻭﻥ ﺍﻟﻔﺮﻭﻉ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﳐﺎﻟﻔـﺎ )(٩
ﻟﻠﻨﺼﻮﺹ ﺍﻟﺒﻴﻨﺔ ﻷﺟﻞ ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ½ﺍﺧﺘﻼﻑ ﺃﻣﱵ ﺭﲪﺔ¼ ﻭﻗﻮﻟﻪ ½ﻣﻦ ﺍﺟﺘﻬﺪ ﻓﺄﺻﺎﺏ ¼...ﺍﳊﺪﻳﺚ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
٢٢٣
www.madinah.in
Madinah Gift Centre
ﻳﻮم َﺗ ْ َﻴﺾ ﻨﺖ﴾ وﻫﻢ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى ﴿َو ُاوﻟ ٰٓ ِ ٕ َﻚ َﻟ ُ ْﻢ َ َ ٌ َﻔﻮا ﴾ ﻓﻴﻪ ﴿ ِﻣﻦ َ ْﻌﺪِ َﻣﺎ َ ٓ َ
ﺟﺎء ُُﻢ ْاﻟ َ ٰ ُ اﺧﺘﻠ ُ ْ
)(١
ﻋﻈﻴﻢ)َ ْ ﴿.﴾(۱۰۵
ﻋﺬاب َ ِ ْ ٌ ﴿ َو ْ َ
وﺟﻮ ُ ُ ْﻢ﴾ وﻫﻢ اﻟﻜﺎﻓﺮون ﻓﻴﻠــﻘﻮن ﰲ اﻟﻨـﺎر وﻳﻘـﺎل ﳍـﻢ ﻳﻦ ْ َ ْ
اﺳﻮدت ُ ُ ْ وﺟﻮه﴾ أي ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﴿ َ َﻓﺎﻣﺎ ِ
اﻟﺬ ْ َ وﺟﻮه و َ ْ َ
ﺴﻮد ُ ُ ْ ٌ ُ ٌُْ
)(٢
ﻳﻦ ْ َ ْ
اﺑﻴـﻀﺖ اﻟـﺬ ْ َ
ون )َ ﴿.﴾(۱۰۶و َاﻣـﺎ ِﺗﻜ ُ ُ ْ َ اﻟﻌﺬاب ِ َﺑﻤﺎ ُ ْ ُ ْ
ﻛﻨﺘﻢ َ ْ ﻓﺬوﻗﻮا ْ َ َ َﻤﺎﻧﻜﻢ ﴾ ﻳﻮم أﺧﺬ اﳌﻴﺜﺎق)ُ ْ ُ َ ﴿ (٤ ﻌﺪ ِاﻳْ َ ِ ُ ْ ﺗﻮﺑﻴﺨﺎ ﴿ َ َﻛ َ ْ ُ ْ
ﺗﻢ َ ْ َ
)(٣
اﻻﻣﻮر)ْ ُ ْ ُ ﴿ .﴾(۱۰۹
ﻛﻨﺘﻢ﴾ ) (٨ﻳﺎ أﻣﺔ ﳏﻤﺪ)................. (٩ ﺗﺮﺟﻊ﴾ ﺗﺼﲑ ﴿ ْ ُ ُ ْ ُ اﻻرض﴾ ﻣﻠﻜﺎ )(٧وﺧﻠﻘﺎ وﻋﺒﻴﺪا ﴿ َو ا ِ َ اﷲِ ُ ْ َ ُ
ﻉ
َْْ ِ ﻉ
ﻗﻮﻟﻪ] :ﻭﻫﻢ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ[ ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﺔ ﻭﺍﳊﺎﻛﻢ ﻭﺻﺤﺤﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻗـﺎﻝ )(١
½ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻓﺘﺮﻗﺖ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺇﺣﺪﻯ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ ﻭﺗﻔﺮﻗـﺖ ﺍﻟﻨـﺼﺎﺭﻯ ﻋﻠـﻰ ﺛِﻨـﺘﲔ ﻭﺳـﺒﻌﲔ ﻓﺮﻗـﺔ
ﻭﺗﻔﺮﻗﺖ ﺃﻣﱵ ﻋﻠﻰ ﺛﻼﺙ ﻭﺳﺒﻌﲔ ﻓﺮﻗﺔ¼ ﺯﺍﺩ ﺍﺑﻦ ﻣﺎﺟﺔ ﻋﻦ ﻋـﻮﻑ ﺑـﻦ ﻣﺎﻟـﻚ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ½ﻓﺮﻗـﺔ ﻭﺍﺣـﺪﺓ ﰲ ﺍﳉﻨـﺔ ﻭﺛِﻨﺘـﺎﻥِ
ﻭﺳﺒﻌﻮﻥﹶ ﰲ ﺍﻟﻨﺎﺭ ،ﻗﻴﻞ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻫﻢ؟ ﻗـﺎﻝ ﺍﳉﻤﺎﻋـﺔ¼ ﻭﰲ ﺭﻭﺍﻳـﺔ ﺍﳊـﺎﻛﻢ ﻋـﻦ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﻋﻤـﺮ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ½ﻓﻘﻴﻞ ﻟﻪ ﻣﺎ ﺍﻟﻮﺍﺣﺪﺓ؟ ﻗﺎﻝ ﻣﺎ ﺃﻧﺎ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ ﻭﺃﺻﺤﺎﰊ¼) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﻳﻘﺎﻝ ﳍﻢ[ ﺇﳕﺎ ﻗﺪﺭ ½ﻳﻘﺎﻝ¼ ﻷﻥ ﺍﻟﻜﻔـﺎﺭ ﻓﻴﻤـﺎ ﺳـﺒﻖ ﻏـﺎﺋﺒﻮﻥ ﻓـﻼ ﻳـﺼﺢ ﺍﳋﻄـﺎﺏ ﺇﻟـﻴﻬﻢ ﺑﻘﻮﻟـﻪ ½ﺃﻛﻔـﺮﰎ؟¼ ﺇﻻ )(٢
0
0
ﺑﺘﻘﺪﻳﺮ ﺍﻟﻘﻮﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﻮﺑﻴﺨﺎ[ ﻓﻴﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳍﻤـﺰﺓ ﻟﻠﺘـﻮﺑﻴﺦ ﻻ ﻟﻼﺳـﺘﻌﻼﻡ ﻓـﻼ ﻳـﺮﺩ ﺃﻥ ﺍﻻﺳـﺘﻔﻬﺎﻡ ﻣـﻦ ﺍﳌﻌﻠـﻮﻡ ﻻ ﻣﻌـﲎ ﻟـﻪ) .ﺷـﻬﺎﺏ ﻣـﻊ )(٣
ﺑﻴﻀﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﻮﻡ ﺃﺧﺬِ ﺍﳌﻴﺜﺎﻕ[ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﻛﻴﻒ ﻗﺎﻝ﴿ ﺃﻛﻔﺮﰎ ﺑﻌﺪ ﺇﳝﺎﻧﻜﻢ ﴾ ﻣـﻊ ﺃﻧـﻪ ﱂ ﻳـﺴﺒِﻖ ﻣﻨـﻬﻢ ﺇﳝـﺎﻥ ﺑـﻞ ﻛﻔـﺮﻫﻢ )(٤
ﻣﺘﺄﹶﺻﻞ ﻓﻴﻬﻢ ﻭﺍﳉﻮﺍﺏ ﺃﻧﻪ ﻗﺪ ﺳﺒﻖ ﻣﻨﻬﻢ ﺍﻹﳝﺎﻥ ﰲ ﻋﺎﻟﹶﻢ ﺍﻟﺬﺭ ﺣﲔ ﺧﻮﻃِﺒﻮﺍ ﺑـ ﴿ﺃﻟﺴﺖ ﺑﺮﺑﻜﻢ ﻗﺎﻟﻮﺍ ﺑﻠﻰ﴾) .ﺟﻤﻞ،ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺟﻨﺘﻪ[ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻬﺎ ﺑﺎﻟﺮﲪﺔ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺩﺧﻮﳍﺎ ﺑﺮﲪﺔ ﺍﷲ ﻻ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﻤﻞ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﻳﺎ ﳏﻤﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺨﺎﻃﹶﺐ ﺑﻜﺎﻑ ﺍﳋﻄﺎﺏ ﺑﻘﺮﻳﻨﺔ ﺍﳋﻄﺎﺏ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻣﻠﻜﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻟﻠﻤِﻠﻚ ﻭ ﺍﺧﺘﺼﺎﺻﻬﺎ ﺑﻪ ﻣﻦ ﺟﻬﺔ ﻛﻮﺎ ﳐﻠﻮﻗﺔ ﺇﺫ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﰲ ﺧﻠﻘﻪ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ﴿]:ﻛﻨﺘﻢ ﺧﲑ ﺃﻣﺔ ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻓـﻀﻞ ﻣـﻦ ﻏﲑﻫـﺎ ﻭﻋﻠـﻰ ﺃﻥ ﺍﻟـﺼﺤﺎﺑﺔ ﺃﻓـﻀﻞ ﺍﻷﻣـﻢ ﻷـﻢ )(٨
ﺍﳌﺨﺎﻃﹶﺒﻮﻥ ﺎ ﺣﺎﻝ ﺍﻟﱰﻭﻝ ﻭﻋﻠﻰ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﺍﻷﻧﺒﻴﺎﺀ ﻷﻥ ﺷﺮﻑ ﺍﻷﻣﺔ ﺑﺸﺮﻑ ﻧﺒﻴﻬﺎ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺎ ﺃﻣﺔ ﳏﻤﺪ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﳋﻄﺎﺏ ﻳﻌﻢ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻏﲑﻫﻢ ﻭﺻﺤﺤﻪ ﺍﺑﻦ ﻛـﺜﲑ ﻭﻳـﺸﻬﺪ ﻟـﻪ ﺣـﺪﻳﺚ ﻋﻠـﻲ ﻋﻨـﺪ ﺃﲪـﺪ )(٩
ﺑﺈﺳﻨﺎﺩ ﺻﺤﻴﺢ ﺣﺴﻦ½ :ﻭﺟﻌﻠﺖ ﺃﻣﱵ ﺧﲑ ﺍﻷﻣﻢ¼ ،ﻭﺭﻭﻯ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺴﺪﻱ ﻋﻦ ﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﺃﻧـﻪ ﻗـﺎﻝ:
ﻫﻲ ﻟﻸﺻﺤﺎﺏ ﺧﺎﺻﺔ ﻟﻘﻮﻟﻪ ½ﻛﻨﺘﻢ¼ ﻭﻟﻮ ﻗﺎﻝ ½ﺇﻢ¼ ﻳﻌﻢ ﻛﻠﱠﻨﺎ ،ﻭﻷﲪﺪ ﻋﻦ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻬﻤﺎ :ﻫـﻢ ﺍﻟـﺬﻳﻦ
ﻫﺎﺟﺮﻭﺍ ﻣﻌﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ] .ﻋﻠﻤﻴﺔ[
٢٢٤
www.madinah.in
Madinah Gift Centre
ﻗﻮﻟﻪ] :ﰲ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ[ ﺇﻧﻤﺎ ﻗﺪﺭ ﺍﻟﻌﻠﻢ ﻟـﻮﺟﻬﲔ؛ ﺍﻷﻭﻝ ﲢﻘﻴـﻖ ﻣﻌـﲎ ﺍﳌﺎﺿـﻲ ﻭﺍﻟﺜـﺎﱐ ﺩﻓـﻊ ﻣـﺎ ﻳﺘـﻮﻫﻢ ﺃﻥ ﻣـﺪﻟﻮﻝ ﺻـﻴﻐﺔ )(١
ﺍﳌﺎﺿﻰ ﻭﻫﻲ ½ﻛﻨﺘﻢ¼ ﺣﺪﻭﺙ ﻛﻮﻥ ﻣﺴﺒﻮﻕ ﺑﺎﻟﻌﺪﻡ ﻣﻨﻘﻄﻊ ﺑﻄﺮﻳﺎﻥ ﻋﺪﻡ .ﻭﻭﺟﻪ ﺍﻟـﺪﻓﻊ ﺃﻥ ﺍﳌـﺮﺍﺩ ﺍﳋﲑﻳـﺔ ﰲ ﻋﻠـﻢ ﺍﷲ ﺗﻌـﺎﱃ،
ﻭﻋِﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻻﻳﺼﺢ ﻓﻴﻪ ﺍﻟﻌﺪﻡ ﺍﻟﺴﺎﺑﻖ ﻭﻻ ﺍﻟﻼﺣﻖ ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ]﴿ :ﻛﻨﺘﻢ ﺧﲑ ﺃﻣﺔ﴾[ ﻫﺬﺍ ﻣﺪﺡ ﻋﻈﻴﻢ ﻭﺗﻔﻀﻴﻞ ﻣﻦ ﺍﷲ ﻋﺰﻭﺟﻞ ﳍﺬﻩ ﺍﻷﻣـﺔ ﺍﶈﻤﺪﻳـﺔ ﻋﻠﻴـﻪ ﺍﻟﺘﺤﻴـﺔ ﻭﺍﻟﺜﻨـﺎﺀ ﻭﻓﻴـﻪ ﺇﻋـﻼﻡ )(٢
ﺑﺘﺜﺒﻴﺘﻬﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﻷﻭﺻﺎﻑ ﺍﻟﻌﻈﻴﻤﺔ .ﻭﺑﺎﳉﻤﻠﺔ ﻓﻬﻮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﺍﳋﹶﻠﻖ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﻭﺃﻣﺘﻪ ﺃﻓﻀﻞ ﺍﻷﻣﻢ ﻋﻠـﻰ
ﺍﻹﻃﻼﻕ] .ﻓﺎﺋﺪﺓ ﻋﻈﻴﻤﺔ[ ﺩﻟﹼﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﺇﲨﺎﻉ ﺍﻷﻣﺔ ﺣﺠﺔ ،ﻭﺗﻘﺮﻳﺮﻩ ﻣﻦ ﻭﺟﻬـﲔ؛ ﺍﻷﻭﻝ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻭﻣـﻦ ﻗـﻮﻡ
ﻣﻮﺳﻰ ﺃﻣﺔ ﻳﻬﺪﻭﻥ ﺑﺎﳊﻖ﴾ ]ﺍﻷﻋﺮﺍﻑ[ ﰒ ﻗﺎﻝ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﴿ﻛﻨﺘﻢ ﺧﲑ ﺃﻣﺔ﴾ ﻓﻮﺟﺐ ﲝﻜﻢ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺃﻓﻀﻞ
ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻬﺪﻭﻥ ﺑﺎﳊﻖ ﻣﻦ ﻗﻮﻡ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺆﻻﺀ ﺃﻓﻀﻞ ﻣﻨﻬﻢ ﻭﺟﺐ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ
ﺍﻷﻣﺔ ﻻ ﺗﺤﻜﹸﻢ ﺇﻻ ﺑﺎﳊﻖ ﺇﺫ ﻟﻮ ﺟﺎﺯ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﲢﻜﹸﻢ ﲟﺎ ﻟﻴﺲ ﲝﻖ ﻻﻣﺘﻨﻊ ﻛﻮﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻓﻀﻞ ﻣﻦ ﺍﻷﻣﺔ ﺍﻟﱵ ـﺪﻱ
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ﺑﺎﳊﻖ ﻷﻥ ﺍﳌﹸﺒﻄﻞ ﻳﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ ﺧﲑﺍ ﻣﻦ ﺍﳌﹸﺤِﻖ ﻓﺜﺒﺖ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﻻ ﺗﺤﻜﻢ ﺇﻻ ﺑﺎﳊﻖ ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﺇﲨـﺎﻋﻬﻢ
ﺣﺠﺔ .ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﺃﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﰲ ﻟﻔﻆ ½ﺍﳌﻌﺮﻭﻑ¼ ﻭﻟﻔﻆ ½ﺍﳌﻨﻜﹶﺮ¼ ﻳﻔﻴﺪﺍﻥ ﺍﻻﺳﺘﻐﺮﺍﻕ ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﻛـﻮﻢ ﺁﻣِـﺮِﻳﻦ ﺑﻜـﻞ
ﻣﻌﺮﻭﻑ ﻭﻧﺎﻫِﲔ ﻋﻦ ﻛﻞ ﻣﻨﻜﹶﺮ ،ﻭﻣﱴ ﻛﺎﻧﻮﺍ ﻛﺬﻟﻚ ﻛﺎﻥ ﺇﲨﺎﻋﻬﻢ ﺣﻘﺎ ﻭﺻﺪﻗﺎ ﻻ ﻣﺤﺎﻟﺔ ﻓﻜﺎﻥ ﺣﺠﺔ) .ﺻﺎﻭﻱ ،ﻛﺒﲑ(
ﻗﻮﻟﻪ﴿] :ﺃﺧﺮﺟﺖ ﻟﻠﻨﺎﺱ﴾[ ﺃﻱ ﻟﻨﻔﻌﻬﻢ ﻭﻣﺼﺎﳊﻬﻢ ﻭﺇﳕﺎ ﻋﺒﺮ ﺑﺎﻟﻼﻡ ﺩﻭﻥ ½ﻣِﻦ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺔ ﻧﻔ ﻊ ﻭﺭﲪ ﹲﺔ ﻟﻨﻔـﺴﻬﺎ )(٣
ﻭﻟﻠﺨﻠﻖ ﻋﻤﻮﻣﺎ ،ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﺪﻋﺎﺀ ﳉﻤﻴﻊ ﺍﻷﻣﻢ ،ﻭﰲ ﺍﻵﺧﺮﺓ ﺑﺎﻟﺸﻬﺎﺩﺓ ﻟﻸﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ) .ﺟﻤﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ﴿] :ﻭﺗﺆﻣﻨﻮﻥ ﺑﺎﷲ﴾[ ﺃﻱ ﺇﳝﺎﻧﺎ ﻣﺘﻌﻠﱢﻘﺎ ﺑﻜﻞ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﺆﻣﻦ ﺑﻪ ﻣﻦ ﺭﺳﻮﻝ ﻭﻛﺘﺎﺏ ﻭﺣﺴﺎﺏ ﻭﺟـﺰﺍﺀ ﻭﺇﳕـﺎ ﺃﺧـﺮ ﺫﻟـﻚ )(٤
ﻋﻦ ﺍﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﹶﺮ ﻣﻊ ﺗﻘﺪﻣﻪ ﻋﻠﻴﻬﻤﺎ ﻭﺟﻮﺩﺍ ﻭﺭﺗﺒﺔ ﻷﻥ ﺍﻹﳝـﺎﻥ ﺑـﺎﷲ ﻳـﺸﺘﺮﻙ ﻓﻴـﻪ ﲨﻴـﻊ ﺍﻷﻣـﻢ ﺍﳌﺆﻣﻨـﺔ
ﻭﺇﳕﺎ ﺧﺼﺖ ﻫﺬﻩ ﺍﻷﻣﺔ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﹶﺮ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻷﻣﻢ ،ﻓﺎﳌﺆﺛﱢﺮ ﰲ ﻫﺬﻩ ﺍﳋﲑﻳﺔ ﻫﻮ ﺍﻷﻣـﺮ ﺑـﺎﳌﻌﺮﻭﻑ
ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﻨﻜﹶﺮ ﻓﺤﺴﻦ ﺗﻘﺪﳝﻬﻤﺎ) .ﺟﻤﻞ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺍﻟﻜﺎﻓﺮﻭﻥ[ ﻋﺒﺮ ﻋﻦ ﻛﻔﺮﻫﻢ ﺑﺎﻟﻔﺴﻖ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃـﻢ ﻓﹶـﺴﻘﹸﻮﺍ ﰲ ﺩﻳﻨـﻬﻢ ﺃﻳـﻀﺎ ﻓﻠﻴـﺴﻮﺍ ﻋـﺪﻭﻻ ﻓﻴـﻪ ﻓﺨﺮﺟـﻮﺍ ﻋـﻦ )(٥
ﺍﻹﺳﻼﻡ ﻭﻋﻦ ﺩﻳﻨﻬﻢ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺸﻲﺀ ﺇﻻ ﺃﺫﻯ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺘﺼﻞﹼ ﻭﻗﻴﻞ ﻫﻮ ﻣﻨﻘﻄِـﻊ ﺃﻱ ﻟـﻦ ﻳـﻀﺮﻭﻛﻢ ﺑﻘﺘـﺎﻝ ﻭﻏﻠﺒـﺔ ﻟﻜـﻦ ﺑﻜﻠﻤـﺔ )(٦
ﺃﺫﹰﻯ ﻭﳓﻮﻫﺎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺎﻟﻠﺴﺎﻥ[ ﺃﻱ ﻓﻼ ﻳﺼِﻞﹸ ﺇﻟﻴﻜﻢ ﻣﻨﻪ ﺷﻲﺀ ﻭﺇﳕﺎ ﻫﻮ ﳎﺮﺩ ﻟﹶﻘﹾﻠﹶﻘﹶﺔ ﻟﺴﺎﻥ) .ﺟﻤﻞ( )(٧
٢٢٥
www.madinah.in
Madinah Gift Centre
ءوا﴾ رﺟﻌﻮا)ٍ َ َ ِ ﴿ (٤ ﻋﻬﺪﻫﻢ إﻟﻴﻬﻢ ﺑﺎﻷﻣﺎن ﻋ أداء اﳉﺰﻳﺔ أي ﻻ ﻋﺼﻤﺔ ﳍﻢ ﻏﲑ ذﻟﻚ ﴿ َو َ ٓﺑﺎ ُ ْ
)(٣
ﺑﺖ َﻋﻠ َْﻴ ِ ُﻢ
ﻣﻦ اﷲِ َو ُ ِ َ ْ
ﻐﻀﺐ َ
ﻋﺼﻮا ﴾ أﻣﺮ ﺣﻖ ٰ ِ َ اﻻﻧ ِ َ ٓ َ
ﻴﺎء ِ َﻐ ْ ِ َ ٍّ ﺎﻧﻮا َﻳﻜْ ُ ُ ْ َ
ون ِﺑﺎ ٰ ٰﻳﺖِ اﷲِ َو َ ْ ُ ُ ْ َ ذﻟﻚ ِ َﺑﺎﻧ ُ ْﻢ﴾ أي ﺑﺴﺒﺐ أﻢ ﴿ َ ُ ْ َْ ْ ََ ُ
اﻟﻤﺴﻜﻨﺔ )َ ِ ٰ (٥
)(٧
ذﻟﻚ﴾ ﺗﺄﻛﻴﺪ ﴿ ِ َﺑﻤﺎ َ َ ْ ﻘﺘﻠﻮن ْ َ )(٦
اﻟﻴﻞ﴾ أي
ﻧﺎء ْ ِ ِﺘﺐ ا ُﻣ ٌﺔ َ ٓﻗﺎ ٕ ِ َﻤ ٌﺔ ﴾ ﻣﺴﺘﻘﻴﻤﺔ ﺛﺎﺑﺘﺔ ﻋ اﳊﻖ ﻛﻌﺒﺪ اﷲ ﺑﻦ ﺳﻼم رﺿﻲ اﷲ ﻋﻨﻪ وأﺻﺤﺎﺑﻪ ﴿ ْ ُ ْ َ
ﻳﺘﻠﻮن ٰﻳﺖِ اﷲِ َ ٓ َ اَ ْ ِﻞ ا ْ ﻜ ٰ ِ
ﻋـﻦ ْ ُ
اﻟﻤـﻨْ َ ِ َو ـﻮن َ ِ
ﺑـﺎﻟﻤﻌﺮوف َو َﻳﻨْ َ ْ َ اﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ َو َ ْ ُ ُ ْ َ
ﻳـﺎﻣﺮون ِ ْ َ ْ ُ ْ ِ ﺴﺠﺪون) ﴾(۱۱۳ﻳﺼﻠﻮن ،ﺣﺎل ﴿ ُ ْ ِ ُ ْ َ
ﻳﺆﻣﻨﻮن ِﺑﺎﷲِ َو ْ َ ْ ﰲ ﺳﺎﻋﺎﺗﻪ ﴿ َو ُْﻢ َ ْ ُ ُ ْ َ
وأوﻟٓ ٰ ِ َﻚ ﴾ ............................................................................ ت )ُ َ (٩
اﻟﺨ ْ ٰ ِ
ِﻋﻮن ِ ْ َ
َُﺴﺎر ُ ْ َ
ﻗﻮﻟﻪ] :ﺃﻳﻨﻤﺎ ﺛﻘﻔﻮﺍ[ ½ﺃﻳﻨﻤﺎ¼ ﺷﺮﻁ ﻭﻫﻮ ﻇﺮﻑ ﻣﻜﺎﻥ ﻭ½ﻣﺎ¼ ﻣﺰﻳﺪﺓ ﻓﻴﻬـﺎ ﻓــ ½ﺛﻘﻔـﻮﺍ¼ ﰲ ﳏـﻞ ﺟـﺰﻡ ـﺎ ﻭﺟـﻮﺍﺏ ﺍﻟـﺸﺮﻁ ﺇﻣـﺎ )(١
ﳏﺬﻭﻑ ﺃﻱ ﺃﻳﻨﻤﺎ ﺛﻘﻔﻮﺍ ﻏﻠﺒﻮﺍ ﺃﻭ ﺫﻟﻮﺍ ﺩﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﴿ﺿﺮﺑﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺬﻟﺔ﴾ ﻭﺃﻣﺎ ﻧﻔﺲ ½ﺿﺮﺑﺖ¼ ﻋﻨﺪ ﻣﻦ ﻳﺠﻴﺰ ﺗﻘﺪﱘ ﺟﻮﺍﺏ
ﺍﻟﺸﺮﻁ ﻋﻠﻴﻪ ﻓـ ﴿ﺿﺮﺑﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺬﻟﺔ﴾ ﻻ ﳏﻞ ﻟﻪ ﻋﻠﻰ ﺍﻷﻭﻝ ﻭﳏﻠﹼﻪ ﺍﳉﺰﻡ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻭﻗﺪ ﺟﺮﻯ ﺍﳌﻔﺴﺮ ﻋﻠﻰ ﺍﻷﻭﻝ) .ﲰﲔ(
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ﻗﻮﻟﻪ] :ﻛﺎﺋﻨﲔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻈﺮﻑ ﰲ ﳏﻞﹼ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻟﻴﺔ ﻭﺍﻟﺒﺎﺀ ﻣﺘﻌﻠﱢﻘﺔ ﲟﺤﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﻋِﺼﻤﺔ ﳍﻢ ﻏﲑ ﺫﻟﻚ[ ﻭﺃﻣﺎ ﻋﺰﻫﻢ ﻓﻬﻮ ﻣﻨﻔﻲ ﺩﺍﺋﻤﺎ ﻭﺃﺑﺪﺍ ﻛﻤﺎ ﻫﻮ ﻣﺸﺎﻫﺪ) .ﺟﻤﻞ( )(٣
ﻗﻮﻟﻪ] :ﺭﺟﻌﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺒﻮﺀَ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﺮﺟﻮﻉ ﻛﻤﺎ ﰲ ﺍﻟﻘﺎﻣﻮﺱ ½ﺑﺎﺀَ ﺇﻟﻴﻪ ﺭﺟﻊ ﺇﻟﻴﻪ¼ ﻓﺎﻟﺒﺎﺀ ﻟﻠﻤﻼﺑﺴﺔ ﺃﻱ ﺭﺟﻌـﻮﺍ ﺇﱃ )(٤
ﻣﻨﺎﺯﳍﻢ ﻣﺘﻠﺒﺴﲔ ﺑ ﻐﻀﺐ ﻣﻦ ﺍﷲ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﳌﹶﺴﻜﹶﻨﺔ[ ﻭﻫﻲ ﺃﻥ ﺍﻟﻴﻬﻮﺩﻱ ﻳﻈﻬﺮ ﻣﻦ ﻧﻔﺴﻪ ﺍﻟﻔﻘﺮ ﻭﺇﻥ ﻛﺎﻥ ﻏﻨﻴﺎ ﻣﻮﺳِﺮﺍ) .ﺧﺎﺯﻥ( )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺴﺒﺐ ﺃﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺀ ﻟﻠﺴﺒﺐ ﻛﻤﺎ ﻳﻘﺘﻀﻴﻪ ﺍﳌﹶﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺗﺄﻛﻴﺪ[ ﺃﻱ ﻟـ ½ﺫﻟﻚ¼ ﺍﻟﺬﻱ ﻗﺒﻠﻪ ،ﻭﺍﻷَﻭﱃ ﺃﻥ ½ﺫﻟﻚ¼ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﻛﻔﺮﻫﻢ ﻭﻗﺘﻠـﻬﻢ ﺍﻷﻧﺒﻴـﺎﺀَ ﻭﻳﻜـﻮﻥ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺗﻌﻠﻴـﻞ )(٧
ﺍﻟﻌﻠﹼﺔ ﻓﻼ ﻳﻜﻮﻥ ﺗﺄﻛﻴﺪﺍ ﻓﻌﺼﻴﺎﻢ ﺳﺒﺐ ﻟﻜﻔﺮﻫﻢ ﻭﻗﺘﻠﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻫﻤﺎ ﺳﺒﺐ ﻟﻠﺬﱡﻝ ﻭﺍﻟ ﻐﻀﺐ ﻭﺍﳌﺴﻜﻨﺔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﺴﺘﻮِﻳﻦ [ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻘﺎﻝ ﺇﻥ ½ﺳﻮﺍﺀً¼ ﺧﺒ ﺮ ﻋﻦ ﺍﻟﻮﺍﻭ ﰲ ½ﻟﻴﺴﻮﺍ¼ ﻓﻜﺎﻥ ﺣﻘﱡﻪ ﺃﻥ ﻳﺠﻤﻊ ﻣﻄﺎﺑﻘﺔﹰ ﻟﻪ ،ﻓﺄﺟﺎﺏ ﺑـﺄﻥ )(٨
½ﺳﻮﺍﺀ¼ ﻣﺼﺪﺭ ﻣﻦ ﺍﻟﺘﺴﻮﻳﺔ ﲟﻌﲎ ½ﻣﺴﺘﻮِﻳﻦ) .¼ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﻳﺴﺎﺭﻋﻮﻥ ﰲ ﺍﳋﲑٰﺕ﴾[ ﺍﳌﺴﺎﺭﻋﺔ ﰲ ﺍﳋﲑ ﻓﺮﻁ ﺍﻟﺮﻏﺒﺔ ﻓﻴﻪ ﻷﻥ ﻣﻦ ﺭﻏِﺐ ﰲ ﺍﻷﻣﺮ ﻳﺴﺎﺭﻉ ﰲ ﺗﻮﻟﱢﻴـﻪ ﻭﺍﻟﻘﻴـﺎﻡِ ﺑـﻪ، )(٩
ﺃﻱ ﻳﺒﺎﺩﺭﻭﻥ ﻣﻊ ﻛﻤﺎﻝ ﺍﻟﺮﻏﺒﺔ ﰲ ﻓﻌﻞ ﺃﺻﻨﺎﻑ ﺍﳋﲑﺍﺕ ﺍﻟﻘﺎﺻﺮﺓ ﻭﺍﳌﺘﻌﺪﻳﺔ ﻓﺈﻥ ﻗﻴﻞ ﺃﻟﻴﺲ ﺃﻥ ﺍﻟﻌﺠﻠﺔ ﻣﺬﻣﻮﻣـﺔ ﻛﻤـﺎ ﻗـﺎﻝ ﺻـﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ½ﺍﻟﻌﺠﻠﺔ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﺘﺄﹶﻧﻲ ﻣﻦ ﺍﻟﺮﲪﻦ¼ ﻓﻤﺎ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺴﺮﻋﺔ ﻭﺍﻟﻌﺠﻠـﺔ ،ﻓـﺎﳉﻮﺍﺏ ﺃﻥ ﺍﻟـﺴﺮﻋﺔ ﳐـﺼﻮﺻﺔ
ﺑﺄﻥ ﻳﻘﺪﻡ ﻣﺎ ﻳﻨﺒﻐﻲ ﺗﻘﺪﳝﻪ ﻭﺍﻟﻌﺠﻠﺔﹶ ﳐﺼﻮﺻﺔ ﺑﺄﻥ ﻳﻘﺪﻡ ﻣﺎ ﻻ ﻳﻨﺒﻐﻲ ﺗﻘﺪﳝﻪ ﻓﺎﳌـﺴﺎﺭﻋﺔ ﳐـﺼﻮﺻﺔ ﺑﻔـﺮﻁ ﺍﻟﺮﻏﺒـﺔ ﻓﻴﻤـﺎ ﻳﺘﻌﻠـﻖ
Å
٢٢٦
www.madinah.in
Madinah Gift Centre
اﻟـﺼﻠﺤِ ْ َ ) ﴾(۱۱۴وﻣـﻨﻬﻢ ﻣـﻦ ﻟﻴـﺴﻮا ﻛـﺬﻟﻚ وﻟﻴـﺴﻮا ﻣـﻦ اﻟـﺼﺎﳊﲔ ﴿ َو َﻣـﺎ َ ﻔ َ ُ ْ ﻣﻦ ِ اﳌﻮﺻﻮﻓﻮن ﲟﺎ ذﻛﺮ اﷲ ﴿ ِ َ
)(٢
ْﻌﻠـﻮا﴾ )(١
:ﺑﺎﻹﳝﺎﻥ ﻭﺳﺎﺋﺮ ﺃﺑﻮﺍﺏ ﺍﻟﱪ١٢ .
ﺛ ﻣ ﻟ َـﻦ ﺗُ ْﻜـ َ ُ ْ ُ ﺑﺎﻟﺘﺎء أﻳﺘﻬﺎ اﻷﻣﺔ واﻟﻴﺎء أي اﻷﻣﺔ اﻟﻘﺎﺋﻤﺔ ﴿ ِ ْ
)(٣
وه﴾ ﺑـﺎ ﻮﺟﻬﲔ أي ﺗﻌـﺪ ﻮا ﻮا َﺑـﻪ ﺑـﻞ ﲡـﺎ َزون ﻋﻠﻴـﻪ
)(٤
ﺧﻴـﺮ ٍ َﻓﻠ ْ
ﻣﻦ َ ْ
ﻣـﻦ اﷲِ﴾ أي ﻣـﻦ ﻋﺬاﺑـﻪ اﻣﻮاﻟ ُ ْﻢ َو َ ۤﻻ َ ْ َ
اوﻻدُ ُْـﻢ َ ﻟﻦ ُ ْﻐﻨ ِـ َﻲ﴾ ﺗـﺪﻓﻊ ﴿ َ ْ
ﻋﻨ ُ ْﻢ َ ْ َ ُ ﻳﻦ َﻛ َ ُ ْوا َ ْ ﺑﺎﻟﻤﺘﻘ ِ ْ َ )ِ ﴿.﴾(۱۱۵ان ِ
اﻟﺬ ْ َ ﴿ َواﷲُ َ ِ ْ
ﻋﻠﻴﻢ ِ ْ ُ
)(٥
:ﺃﻱ ﺑﻔﺪﺍﺀ ﻧﻔﺴﻪ ﺑﺎﳌﺎﻝ١٢ .ﻙ
ﺷﻴﺌﺎ﴾وﺧﺼﻬﻤﺎ ﺑﺎﻟﺬﻛﺮ ﻷن اﻹﻧﺴﺎن ﻳﺪﻓﻊ ﻋﻦ ﻧﻔﺴﻪ ﺗﺎرة ﺑﻔﺪاء اﳌﺎل وﺗﺎرة ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻷوﻻد ﴿ َوا ُوﻟ ٓ ٰ َِﻚ َ ْ ٰ ُ
اﺻﺤﺐ ﴿ َ ًْ
اﻟﺪﻧﻴﺎ ﴾ ﰲ ﻋﺪاوة اﻟﻨﺒـﻲ أو
اﻟﺤﻴﻮة ِ ْ َ ﻣﺜﻞ﴾ ﺻﻔﺔ ﴿ َﻣﺎ ُ ْ ِ ُ ْ َ
ﻳﻨﻔﻘﻮن﴾ أي اﻟﻜﻔﺎر ﴿ ﻓ ِـ ْﻲ ٰ ِﺬه ِ ْ َ ٰ
)(٧ )(٦
ﺧﻠﺪون)ُ َ َ ﴿ .﴾(۱۱۶ ﻓﻴ َ ﺎ ٰ ِ ُ ْ َ
اﻟﻨﺎرِ ُْﻢ ِ ْ
:ﻛﺼﻠﺔ ﺍﻟﺮﺣﻢ١٢ .
ِﻳﺢ ِﻓﻴْ َﺎ ِ ﴾..................................................................... ﺻﺪﻗﺔ وﳓﻮﻫﺎ ﴿ َ َ َ ِ
ﻛﻤﺜﻞ ر ْ ٍ )(٨
ﺑﺎﻟﺪﻳﻦ ﻷﻥ ﻣﻦ ﺭﻏِﺐ ﰲ ﺍﻵﺧﺮﺓ ﺁﺛﺮ ﺍﻟﻔﻮﺭ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺧﻲ ﻗﺎﻝ ﺗﻌﺎﱃ﴿ :ﻭﺳﺎﺭِﻋﻮﺍ ﺍﱃ ﻣﻐﻔـﺮﺓ ﻣِـﻦ ﺭﺑﻜـﻢ﴾ ]ﺁﻝ ﻋﻤـﺮﺍﻥ[ ﻣـﻊ ﺃﻥ
ﺍﻟﻌﺠﻠﺔ ﻟﻴﺴﺖ ﻣﺬﻣﻮﻣﺔ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻭﻋﺠِﻠﺖ ﺍﻟﻴﻚ ﺭﺏ ﻟﺘﺮﺿﻰ﴾]ﻃﻪ[) .ﲨﻞ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺍﳌﻮﺻﻮﻓﻮﻥ ﲟﺎ ﺫﻛﺮ ﺍﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺣﻘﹼﻴﺔ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﺍﳌﻮﺻﻮﻑ ﺑﺎﻟﺼﻔﺎﺕ ﲟﺎ ﻳﺮﺩ ﺑﻌﺪ ﺍﺳـﻢ ﺍﻹﺷـﺎﺭﺓ ﻣـﻦ ﺃﺟـﻞ )(١
ﺍﺗﺼﺎﻓﻪ ﺑﺎﻟﺼﻔﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﻛﻤﺎ ﺛﺒﺖ ﰲ ﻣﻘﺮﻩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻣﻨﻬﻢ ﻣﻦ ﻟﻴﺴﻮﺍ ﻛﺬﻟﻚ[ ﺃﻱ ﻟﻴﺴﻮﺍ ﻣﻮﺻﻮﻓِﲔ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺑـﻞ ﺑﺄﺿـﺪﺍﺩﻫﺎ ﻭﺃﺷـﺎﺭ ﺍﳌﻔـﺴﺮ ـﺬﺍ ﺇﱃ ﺃﻥ ﰲ )(٢
0
0
ﺍﻵﻳﺔ ﺍﺧﺘﺼﺎﺭﺍ ﻭﺣﺬﻓﺎ ﺍﺳﺘﻐﻨﺎﺀ ﺑﺬﻛﺮ ﺃﺣﺪ ﺍﻟﻔﺮﻳﻘﲔ ﻋﻦ ﺍﻵﺧﺮ ﻭﻫﺬﺍ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟﻌﺮﺏ ﺃﻥﹼ ﺫﻛﺮ ﺃﺣﺪ ﺍﻟﻀﺪﻳﻦ ﻳﻐـﲏ ﻋـﻦ
ﺫﻛﺮ ﺍﻵﺧﺮ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﺎﺀ[ ﺃﻱ ﰲ ﻗﺮﺍﺀﺓ ﺍﳉﹸﻤﻬﻮﺭ ﻋﻠﻰ ﺍﳋﻄﺎﺏ ﻷﻣﺔ ﻧﺒﻴﻨﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﺸﺎﺭِ ﺇﻟﻴﻬﺎ ﰲ ﻗﻮﻟﻪ ﴿ﻛﻨـﺘﻢ ﺧـﲑ ﺃﻣـﺔ﴾ ،ﻭﻗﻮﻟـﻪ )(٣
½ﻭﺍﻟﻴﺎﺀ¼ ﺃﻱ ﰲ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻭﺍﻟﻜِﺴﺎﺋﻲ ﻭﺣﻔﺺ ﻋﻠﻰ ﺍﻟﻐﻴﺒﺔ ﻣﻨﺎﺳﺒﺔ ﻟﻘﻮﻟﻪ ﴿ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘٰﺐ﴾ ﺇﱃ ﴿ﺍﻟﺼٰﻠﺤﲔ﴾) .ﲨﻞ ،ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺗﻌﺪﻣﻮﺍ ....ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺗﻌﺪﻳﺔ ½ﺗﻜﻔﹶﺮﻭﻥ¼ ﺇﱃ ﻣﻔﻌﻮﻟﲔ ﻣﻊ ﺃﻥ ﻛﹶﻔﹶﺮ ﻭ ﺷﻜﹶﺮ ﻻ ﻳﺘﻌﺪﻳﺎﻥ ﺇﻻ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣـﺪ )(٤
ﻟﺘﻀﻤﻨﻪ ﻣﻌﲎ ﺍﻟﻌﺪﻡ ﻭﺍﳊِﺮﻣﺎﻥ ﻛﺄﻧﻪ ﻗﻴﻞ ½ﻓﻠﻦ ﺗﺤﺮﻣﻮﻩ¼ ﻭﲰﻲ ﻋﺪﻡ ﺍﻟﺜﻮﺍﺏ ﻛﻔﺮﺍﻧﺎ ﻛﻤﺎ ﲰﻲ ﺗﻮﻓﻴﺔﹸ ﺍﻟﺜﻮﺍﺏ ﺷﻜﺮﺍ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻦ ﻋﺬﺍﺑﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﻣﻀﺎﻑ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺻﻔﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﹶﺜﻞ ﲟﻌﲎ ﺍﻟﺼﻔﺔ ﻭﺍﻟﺸﺎﻥ ،ﻛﻤﺎ ﻻﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ﴿] :ﻣﺜﻞ ﻣﺎ ﻳﻨﻔﻘﻮﻥ ...ﺇﱁ﴾[ ﺑﻴﺎﻥ ﻟﻜﻴﻔﻴﺔ ﻋﺪﻡ ﺇﻏﻨﺎﺀ ﺃﻣﻮﺍﳍﻢ ﺍﻟﱴ ﻛﺎﻧﻮﺍ ﻳﻌﻮﻟﻮﻥ ﻋﻠﻴﻬﺎ ﰲ ﺟﻠﺐ ﺍﳌﹶﻨـﺎﻓﻊ ﻭﺩﻓـﻊ ﺍﳌﹶـﻀﺎﺭ. )(٧
ﻭ½ﻣﺎ¼ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺻﻮﻟﺔ ﺍﲰﻴﺔ ﻭﻋﺎﺋﺪﻫﺎ ﳏﺬﻭﻑ ﻻﺳﺘﻜﻤﺎﻝ ﺍﻟﺸﺮﻭﻁ ﺃﻱ ½ﻳﻨﻔﻘﻮﻧﻪ¼ ،ﻭﻗﻮﻟﻪ ﴿ﻛﻤﺜﻞ ﺭﻳﺢ﴾ ﺧﺒﺮ ﺍﳌﺒﺘﺪﺃ،
ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻈﺎﻫﺮ ﺃﻋﲏ ﺗﺸﺒﻴﻪ ﺍﻟﺸﻲﺀ ﺍﳌﹸﻨﻔﹶﻖ ﺑﺎﻟﺮﻳﺢ ﺍﺳﺘﺸﻜﻞ ﺍﻟﺘﺸﺒﻴﻪ ﻷﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺗﺸﺒﻴﻬﻪ ﺑﺎﳊﺮﺙ ﺃﻱ ﺍﻟﺰﺭﻉ ﻻ ﺑﺎﻟﺮﻳﺢ ،ﻭﻗﺪ
ﺃﺟﻴﺐ ﻋﻦ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ ﻣﻦ ﺍﻟﺜﺎﱐ ﺗﻘﺪﻳﺮﻩ ½ﻛﻤﺜﻞ ﻣﻬﻠﹶﻚ ﺭﻳﺢٍ¼ ﻭﻫﻮ ﺍﳊﺮﺙ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﲰﲔ(
ﻗﻮﻟﻪ] :ﺃﻭ ﺻﺪﻗﺔ[ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻔﺎﺭ ﻻ ﻳﻨﺘﻔﻌﻮﻥ ﺑﺼﺪﻗﺎﻢ ﰲ ﺍﻵﺧﺮﺓ ﻭﻟﻮ ﺃﹶﺧﻠﹶﺼﻮﺍ ﻓﻴﻬﺎ ﻷﻥ ﺍﻟﺜﻮﺍﺏ ﺷﺮﻃﻪ ﺍﻹﳝﺎﻥﹸ )(٨
ﰲ ﻛﻞ ﻋﻤﻞ) .ﺟﻤﻞ(
٢٢٧
www.madinah.in
Madinah Gift Centre
ﻳﻈﻠﻤﻮن) (٣)﴾(۱۱۷ﺑﺎﻟﻜﻔﺮ اﳌﻮﺟﺐ ﻧﻔﻘﺎﻢ ذاﻫﺒﺔ ﻻ ﻳﻨﺘﻔﻌﻮن ﺑﻬﺎ ﴿ َو َﻣﺎ َﻇﻠ ََﻤ ُ ُﻢ اﷲُ﴾ ﺑﻀﻴﺎع ﻧﻔﻘﺎﻢ ﴿ َو ٰﻜ ِْﻦ َا ْ ُ َ
ﻔﺴ ُ ْﻢ َ ْ ِ ُ ْ َ
)(٢
ﻣﻦ ُ ِ ُ ْ
دوﻧﻜﻢ ﴾) (٦أي ﻏﲑﻛﻢ) (٧ﻣﻦ اﻟﻴﻬـﻮد ﺑﻄﺎﻧﺔ﴾ أﺻﻔﻴﺎء ﺗﻄﻠﻌﻮﻢ ﻋ ﺳﺮﻛﻢ ﴿ ِ ْ ﻣﻨﻮا َﻻ َ ِ ُ ْ
ﺗﺘﺨﺬوا ِ َ َ ً ﻳﻦ َ ُ ْ ﻟﻀﻴﺎﻋﻬﺎ ﴿ َﻳﺎﻳ َ ﺎ ِ
)(٥ )(٤
اﻟﺬ ْ َ
ﺧﺒﺎﻻ﴾ ﻧﺼﺐ ﺑ ع اﳋﺎﻓﺾ أي ﻻ ﻳﻘﺼﺮون ﻟﻜﻢ ﰲ اﻟﻔـﺴﺎد ﴿ َ ْ
ودوا﴾ ﲤﻨـﻮا)َ ﴿ (٩ﻣـﺎ واﻟﻨﺼﺎرى واﳌﻨﺎﻓﻘﲔ ﴿ َﻻ َ ْ ُ ْ َ ُ ْ
)(٨
ﻳﺎﻟﻮﻧﻜﻢ َ َ ً
ﻋﻨﺘﻢ﴾ أي ﻋﻨﺘﻜﻢ وﻫﻮ ﺷﺪة اﻟﻀﺮر ﴿ َ ْ
ﻗﺪ َ َ ِ )(١٠
ﺑﺪت﴾ .......................................................... َِ ْ
ﻗﻮﻟﻪ] :ﺣ ﺮ ﺃﻭ ﺑﺮﺩ ﺇﱁ[ ﻓﺴﺮﻩ ﺑﺎﳊﹶﺮ ﻭﺍﻟﱪﺩ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺸﺎﺋﻊ ﺇﻃﻼﻗﻪ ﻟﻠﺮﻳﺢ ﺍﻟﺒﺎﺭﺩ ﳌﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﺗﻔـﺴﲑ ﺍﻵﻳـﺔ ﺃﻧـﻪ )(١
ﻗﺎﻝ ﺭﻳﺢ ﻓﻴﻬﺎ ﻧﺎﺭ ﻳﻌﲏ ﺍﻟﺼﺮ ﻫﻮ ﺍﻟﺴﻤﻮﻡ ﺍﳊﺎﺭﺓ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻜﺬﻟﻚ ﻧﻔﹶﻘﺎﺗﻬﻢ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺗﺸﺒﻴﻪ ﻣﺎ ﺃﹶﻧﻔﹶﻘﻮﺍ ﰲ ﺿِﻴﺎﻋﻪ ﲝﺮﺙ ﻛﻔﺎﺭ ﺿﺮﺑﺘﻪ ﺻِـﺮ ﻓﹶﺎﺳﺘﺄﺻـﻠﹶﺘﻪ ﻭﱂ )(٢
ﻳﺒﻖ ﳍﻢ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻣﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﻫﻮ ﻣﻦ ﺍﻟﺘﺸﺒﻴﻪ ﺍﳌﺮﻛﺐ) .ﺑﻴﻀﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﻟﻜﻦ ﺃﻧﻔﺴﻬﻢ ﻳﻈﻠﻤﻮﻥ﴾[ ﻫﺬﺍ ﰲ ﺟﺎﻧﺐ ﺍﳌﺸﺒﻪ ﻭﻫﻮ ﺍﻟﻜﻔﹼﺎﺭ ،ﻭﻗﻮﻟﻪ ﺳﺎﺑﻘﺎ ﴿ﻇﻠﻤﻮﺍ ﺃﻧﻔـﺴﻬﻢ﴾ ﰲ ﺟﺎﻧـﺐ ﺍﳌـﺸﺒﻪ )(٣
ﺑﻪ ﻭﻫﻢ ﺃﺻﺤﺎﺏ ﺍﻟﺰﺭﻉ ﻓﻼ ﺗﻜﺮﺍﺭ) .ﺟﻤﻞ(
ﻳﻦ َ ُ ْ
ﻣﻨﻮا﴾[ ﻧﺰﻟﺖ ﰲ ﺭﺟﺎﻝ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻛﺎﻧﻮﺍ ﻳﻮﺍﻟﹸﻮﻥ ﺍﻟﻴﻬﻮﺩ ﻟِﻤﺎ ﺑﻴﻨﻬﻢ ﻣـﻦ ﺍﻟﻘﺮﺍﺑـﺔ ﻭﺍﻟـﺼﺪﺍﻗﺔ ﻭﰲ ﺭﺟـﺎﻝ ﻗﻮﻟﻪَ ﴿] :ﻳﺎﻳ َ ﺎ ِ
اﻟﺬ ْ َ )(٤
0
0
ﻛﺎﻧﻮﺍ ﻳﻮﺍﻟﻮﻥ ﺍﳌﻨﺎﻓﻘﲔ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﺃﺻﻔﻴﺎﺀ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﳏﺬﻭﻑ ﻭﺃﻣﺎ ﻗﻮﻟﻪ ½ﻣﻦ ﺩﻭﻧﻜﻢ¼ ﻓﻬﻮ ﺻﻔﺔ ﻟـ ½ﺑِﻄﺎﻧـﺔ¼ ﺃﻭ ﻣﺘﻌﻠﱢـﻖ ﺑــ ½ﺗﺘﺨـﺬﻭﺍ¼
َ ﻗﻮﻟﻪ] : )(٥
ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻢ ﻳﻔﺴﺮ ﺍﳌﻔﺴﺮ ﻟـ ½ﺑﻄﺎﻧﺔ¼ ﻭﻫﻲ ﻣﻦ ﻳﻌـﺮِﻑ ﺃﹶﺳـﺮﺍﺭﻙ ﺷـﺒﻪ ﺑﺒﻄﺎﻧـﺔ ﺍﻟﺜـﻮﺏ .ﻭﳛﺘﻤـﻞ ﺃﻥ ﻗﻮﻟـﻪ ½ﺃﺻـﻔﻴﺎﺀ¼ ﺗﻔـﺴﲑ
ﻟـ½ﺑِﻄﺎﻧﺔ¼ ﺃﻱ ﲨﺎﻋﺔ ﺃﺻﻔﻴﺎﺀ ﻭﻳﻜﻮﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﴿ﻣِﻦ ﺩﻭﻧﻜﻢ﴾) .ﺟﻤﻞ(
ﻗﻮﻟﻪ﴿] :ﻻ ﺗﺘﺨﺬﻭﺍ ﺑﻄﺎﻧﺔ ﻣﻦ ﺩﻭﻧﻜﻢ﴾[ ﻗﺎﻝ ﺍﻟﻜِﻴﺎ )ﺍﻟﻄﱪﻱ( :ﻓﻴﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻﳚﻮﺯ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺄﻫﻞ ﺍﻟﺬﻣـﺔ ﰲ ﺷـﻲﺀ ﻣـﻦ )(٦
ﺃﻣﻮﺭ ﺍﳌﺴﻠﻤﲔ.ﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏ ﺃﻧﻪ ﻗﻴـﻞ ﻟـﻪ:ﺇﻥ ﻫﻬﻨـﺎ ﻏﻼﻣـﺎ ﻣـﻦ ﺃﻫـﻞ ﺍﳊِـﲑﺓ ﺣـﺎﻓﻆﹲ ﻛﺎﺗـﺐ ﻓﻠـﻮ
ﺃﺧﺬﺗﻪ ﻛﺎﺗﺒﺎ ،ﻗﺎﻝ :ﻗﺪ ﺃﺧﺬﺕ ﺇﺫﹶﻥ ﺑِﻄﺎﻧﺔ ﻣﻦ ﺩﻭﻥ ﺍﳌﺆﻣﻨﲔ .ﻭﺃﺧـﺮﺝ ﻋـﻦ ﺃﻧـﺲ ﰲ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﻗـﺎﻝ ﻻﺗـﺸﲑﻭﺍ ﺍﳌـﺸﺮﻛﲔ ﰲ
ﺃﻣﻮﺭﻛﻢ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻏﲑِﻛﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﺩﻭﻥ¼ ﻫﻨﺎ ﲟﻌﲎ ½ﻏﲑ¼).ﺻﺎﻭﻱ ،ﺷِﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺑِﻨﺰﻉ ﺍﳋﺎﻓِﺾ[ ﺃﻱ ﺟﻨﺴﻪ ﺍﻟﺸﺎﻣﻞ ﻟـ ½ﻻﻡ¼ ﻭ½ﰲ¼ ﻛﻤﺎ ﻗﺪﺭﳘﺎ ﺑﻌﺪ ،ﻓﻜﻞ ﻣﻦ ﻛﺎﻑ ﺍﳋﻄﺎﺏ ﻭﻣﻦ ½ﺧﺒﺎﻻ¼ ﻣﻨـﺼﻮﺏ )(٨
ﺑﱰﻉ ﺍﳋﺎﻓﺾ ،ﺍﻷﻭﻝ ﺑﺎﻟﻼﻡ ﻭﺍﻟﺜﺎﱐ ﺑـ ½ﰲ¼ ،ﻭﺍﺣﺘﺎﺝ ﺇﱃ ﻫـﺬﺍ ﻷﻥ ﻫـﺬﻩ ﺍﳌـﺎﺩﺓ ﻻﺯﻣـﺔ ﻓـﻼ ﻳﺘﻌـﺪﻯ ﺍﻟﻔﻌـﻞ ﻣﻨـﻬﺎ ﺇﻻ ﺑﻮﺍﺳـﻄﺔ
ﺗﻀﻤﻴﻨﻪ ﺍﳌﻨﻊ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺗﻤﻨﻮﺍ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﻭﺩﻭﺍ ﲟﻌﲎ ﺍﻟﺘﻤﻨﻰ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﺃﻱ ﻋﻨﺘﻜﹸﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ ﻭ½ﻋﻨﺘﻢ¼ ﺻﻠﺘﻬﺎ ﻭ½ﻣﺎ¼ ﻭﺻﻠﺘﻬﺎ ﻣﻔﻌﻮﻝ ﺍﻟﻮﺩﺍﺩﺓ ﻭﻫﻮ ﺍﺳـﺘﺌﻨﺎﻑ ﻣﺆﻛﱢـﺪ ﻟﻠﻨـﻬﻲ )(١٠
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Madinah Gift Centre
ـﻦ اَﻓ َْـﻮا ِ ِ ْﻢ﴾ ﺑﺎﻟﻮﻗﻴﻌـﺔ ﻓـﻴﻜﻢ) (٢وإﻃـﻼع اﳌــﺸﺮﻛﲔ ﻋـ ﺳـﺮﻛﻢ ﴿ َو َﻣـﺎ ُ ْ ِ
ﺗﺨﻔــ ْﻲ اﻟﺒﻐـﻀﺎء﴾ اﻟﻌـﺪاوة ﻟﻜـﻢ ﴿ ِﻣـ ْﻇﻬـﺮت ﴿ ْ َ ْ َ ٓ ُ
)(١
ﻣﻮﺟﺐ ﻟﺰﻳﺎﺩﺓ ﺍﻻﺟﺘﻨﺎﺏ ﻋﻦ ﺍﳌﹶﻨﻬﻲ ﻭﻻ ﻳﺤﺴِﻦ ﺃﻥ ﻳﻜﻮﻥ ½ﻭﺩﻭﺍ¼ ﺣﺎﻻ ﺇﻻ ﺑﺈﺿﻤﺎﺭ ½ﻗﺪ¼ ﻷﻧﻪ ﻣﺎﺽ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻇﻬﺮﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺑﺪﺕ¼ ﻣﻦ ﺍﻟﺒﺪﻭ ﲟﻌﲎ ﺍﻟﻈﻬﻮﺭ ﻻ ﻣﻦ ﺍﻟﺒﺪﺃ ﲟﻌﲎ ﺍﻻﺑﺘﺪﺍﺀ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺑﺎﻟﻮﻗِﻴﻌﺔ ﻓﻴﻜﻢ[ ﺃﻱ ﰲ ﺃﻋﺮﺍﺿﻜﻢ ﻭﰲ ﺍﳌﺨﺘﺎﺭ :ﺍﻟﻮﻗﻴﻌﺔ ﺍﻟﻐِﻴﺒﺔ ﻭﺍﻟﻮﻗﻴﻌﺔ ﺃﻳﻀﺎ ﺍﻟﻘﺘﺎﻝ ﻭﺍﳉﻤﻊ ﻭﻗﺎﺋﻊ) .ﺟﻤﻞ( )(٢
ﻗﻮﻟﻪ] :ﻓﻼ ﺗﻮﺍﻟﹸﻮﻫﻢ[ ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺃﻥﹼ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ) .ﺟﻤﻞ( )(٣
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0
ﻗﻮﻟﻪ] :ﻟﻠﺘﻨﺒﻴﻪ[ ﺃﻱ ﺗﻨﺒﻴﻪ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺨﺎﻃﹶﺒﲔ ﻋﻠﻰ ﺧﻄﹶﺌِﻬﻢ ﰲ ﻣﻮﺍﻻﺓ ﺍﻟﻜﻔﺎﺭ ﻭ½ﺃﻧﺘﻢ¼ ﻣﺒﺘﺪﺃ ﻭﻗﻮﻟـﻪ ½ﺃﻭﻻﺀ¼ ﻣﻨـﺎﺩﻯ ﺣـﺬﻑ ﻣﻨـﻪ )(٤
ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻛﻤﺎ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﻣﺒﲏ ﻋﻠﻰ ﺿﻢ ﻣﻘﺪﺭ ﻋﻠﻰ ﺁﺧِﺮﻩ ﻣﻨﻊ ﻣﻦ ﻇﻬﻮﺭﻩ ﺍﺷﺘﻐﺎﻝﹸ ﺍﶈﻞ ﲝﺮﻛﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻷﺻـﻠﻲ ،ﻭﻗﻮﻟـﻪ
½ﺍﳌﺆﻣﻨﲔ¼ ﺑﺪﻝ ﻣﻦ ﺍﳌﻨﺎﺩﻯ ﻋﻠﻰ ﺍﶈﻞ ﻭﳚﻮﺯ ﺭﻓﻌﻪ ﻛﻤﺎ ﰲ ﺑﻌﺾ ﺍﻟﻨـﺴﺦ ﺍﺗﺒﺎﻋـﺎ ﻟﻠـﻀﻢ ﺍﳌﻘـﺪﺭ ﻷﻧـﻪ ﻟـﻴﺲ ﺃﺻـﻠﻴﺎ ﻓﻴﺠـﻮﺯ
ﺍﺗﺒﺎﻋﻪ ،ﻭﻗﻮﻟﻪ ﴿ﲢﺒﻮﻢ﴾ ﺧﺒﺮ ﻋﻦ ﺍﳌﺒﺘﺪﺃ ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﴿ﻭﺗﺆﻣﻨﻮﻥ ...ﺇﱁ﴾ ﻭﻗﻮﻟـﻪ ﴿ﻭﺇﺫﺍ ﻟﻘﹸـﻮﻛﻢ﴾ ﻭﻗﻮﻟـﻪ ﴿ﻭﺇﺫﺍ ﺧﻠـﻮﺍ﴾
ﻭﻗﻮﻟﻪ ﴿ﺇﻥ ﲤﺴﺴﻜﻢ ...ﺇﱁ﴾) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺎﻟﻜﺘﺐ ﻛﻠﻬﺎ[ ﺃﻱ ﻓـ ½ﺍﻝ¼ ﻟﻠﺠﻨﺲ ﻭﺍﳉﻤﻠﺔ ﺣﺎﻝ ﻣﻦ ﴿ﻻﳛﺒﻮﻧﻜﻢ﴾ ﺑﺘﻘـﺪﻳﺮ ½ﻭﺃﻧـﺘﻢ ﺗﺆﻣﻨـﻮﻥ¼ ﻭﱂ ﻳﺠﻌـﻞ ﻋﻄﻔـﺎ )(٥
ﻋﻠﻰ ﴿ﲢﺒﻮﻢ﴾ ﻷﻥ ﺫﻟﻚ ﰲ ﻣﻌﺮِﺽ ﺍﻟﺘﺨﻄﺌﺔ ﻭﻻ ﺗﺨﻄِﺌﺔ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻜﺘﺎﺏ ﻛﻠﹼﻪ ﻷﻧﻪ ﻣﺤﺾ ﺻﻮﺍﺏ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ﴿] :ﻗﻞ ﻣﻮﺗﻮﺍ ﺑﻐﻴﻈﻜﻢ﴾[ ﺩﻋﺎﺀ ﻋﻠﻴﻬﻢ ﺑﺪﻭﺍﻡ ﺍﻟﻐﻴﻆ ﻭﺯﻳﺎﺩﺗﻪ ﺑﺘﻀﺎﻋﻒ ﻗﻮﺓ ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠِﻪ ﺇﱃ ﺃﻥ ﻳﻬﻠِﻜـﻮﺍ ﺑـﻪ ﺃﻭ ﺑﺎﺷـﺘﺪﺍﺩﻩ )(٦
ﺇﱃ ﺃﻥ ﻳﻬﻠِﻜﻬﻢ .ﻭﺍﻟﺒﺎﺀ ﻟﻠﻤﻼﺑﺴﺔ ﺃﻱ ﻣﻠﺘﺒِﺴﲔ ﺑﻐﻴﻈﻜﻢ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﺑﻘﹶﻮﺍ ﻋﻠﻴﻪ[ ﺃﻱ ﺩﻭﻣﻮﺍ ﻋﻠﻴﻪ) .ﺟﻤﻞ( )(٧
ﻗﻮﻟﻪ] :ﲟﺎ ﰲ ﺍﻟﻘﻠﻮﺏ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺇﺿﺎﻓﺔ ½ﺫﺍﺕ¼ ﺇﱃ ½ﺍﻟﺼﺪﻭﺭ¼ ﺇﺿﺎﻓﺔ ﺍﻟﺸﻲﺀ ﺇﱃ ﺍﻟﻈﺮﻑ ،ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻭﻣﻨﻪ ﻣﺎ ﻳﻀﻤِﺮﻩ...ﺇﱁ[ ﻗﺪﺭﻩ ﻟﺒﻴﺎﻥ ﺭﺑﻄﻪ ﲟﺎ ﺳﺒﻖ] .ﻋﻠﻤﻴﺔ[ )(٩
ﺼﺒﻜﹸﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺲ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻹﺻﺎﺑﺔ ﻷﻥ ﺍﻟﹾﻤﺲ ﺇﻳﺼﺎﻝ ﺍﻟﺸﻲﺀ ﺑﺎﻟﺒﺸﺮﺓ ﲝﻴﺚ ﻳﺘـﺄﺛﱡﺮ ﺍﳊﺎﺳـﺔﹸ ﺑـﻪ ﻭﻫـﺬﺍ
ﻗﻮﻟﻪ] :ﺗِ )(١٠
ﺃﺩﱏ ﺩﺭﺟﺎﺕ ﺍﻹﺻﺎﺑﺔ ﻓﻼ ﻳﻜﻮﻥ ﺃﺑﻠﻎ ﻣﻦ ﺍﻹﺻﺎﺑﺔ ﻛﻤﺎ ﻗﻴﻞ ،ﻓﺎﻓﻬﻢ] .ﻋﻠﻤﻴﺔ[
٢٢٩
www.madinah.in
Madinah Gift Centre
ﻗﻮﻟﻪ] :ﺣﺴﻨﺔ[ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺴﻨﺔ ﻫﻨﺎ ﻣﻨﺎﻓﻊ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ) .ﲨﻞ ،ﺧﺎﺯﻥ( )(١
ﻗﻮﻟﻪ] :ﻭﲨﻠﺔ ﺍﻟﺸﺮﻁ[ ﻭﻫﻲ ﻗﻮﻟﻪ ﴿ﺍﻥ ﲤﺴﺴﻜﻢ ...ﺇﱁ﴾ ﻣﺘﺼﻠﺔ ﺑﺎﻟﺸﺮﻁ ﻭﻫـﻮ ﻗﻮﻟـﻪ ﴿ﻭﺍﺫﺍ ﻟﻘﹸـﻮﻛﻢ ...ﺇﱁ﴾ ﻭﻣـﺎ ﺑﻴﻨـﻬﻤﺎ )(٢
ﺍﻋﺘﺮﺍﺽ ﻭﻫﻮ ﻗﻮﻟﻪ ﴿ﻗﻞ ﻣﻮﺗﻮﺍ ﺑﻐﻴﻈﻜﻢ ﺍﻥ ﺍﷲ ﻋﻠﻴﻢ ﺑﺬﺍﺕ ﺍﻟﺼﺪﻭﺭ﴾) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﰲ ﻣﻮﺍﻻﻢ[ ﺃﻱ ﺑﺄﻥ ﺗﺘﺮﻛﻮﻫﺎ ﻭﻗﻮﻟﻪ ½ﻭﻏﲑﻫﺎ¼ ﺃﻱ ﻣﻦ ﻛﻞ ﻣﺎ ﺣﺮﻡ ﻋﻠﻴﻜﻢ) .ﻛﺮﺧﻲ( )(٣
ﻗﻮﻟﻪ] :ﺑﻜﺴﺮ ﺍﻟﻀﺎﺩ ...ﺇﱁ[ ﻗﺮﺍﺀﺗﺎﻥ ﺳﺒﻌﻴﺘﺎﻥ ،ﺍﻷﻭﱃ ﻣﻦ ½ﺿﺎﺭ ﻳﻀِﲑ ¼ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ½ﺿـﺮ ﻳـﻀ ﺮ¼ ﻭﺍﻟﻔﻌـﻞ ﰲ ﻛﻠﻴﻬﻤـﺎ ﳎـﺰﻭﻡ )(٤
ﺟﻮﺍﺑﺎ ﻟﻠﺸﺮﻁ ،ﻭﺟﺰﻣﻪ ﻋﻠﻰ ﺍﻷُﻭﱃ ﻇﺎﻫﺮ ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺴﻜﻮﻥ ﻣﻘﺪﺭ ﻋﻠـﻰ ﺁﺧِـﺮﻩ ،ﻣﻨـﻊ ﻣـﻦ ﻇﻬـﻮﺭﻩ ﺍﺷـﺘﻐﺎﻝﹸ ﺍﶈـﻞ ﲝﺮﻛـﺔ
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ﺍﻻﺗﺒﺎﻉ ﻭﺃﺻﻞ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺍﻷﻭﱃ ½ﻳﻀﻴِﺮﻛﻢ¼ ﺑﻮﺯﻥ ﻳﻐﻠِﺒﻜﻢ ﻧﻘﻠﺖ ﺣﺮﻛﺔ ﺍﻟﻴﺎﺀ ﺇﱃ ﺍﻟﻀﺎﺩ ﻓﺎﻟﺘﻘﻰ ﺳﺎﻛﻨﺎﻥ ﻓﺤـﺬﻓﺖ ﺍﻟﻴـﺎﺀ ،ﻭﻋﻠـﻰ
ﺍﻟﺜﺎﻧﻴﺔ ½ﻳﻀﺮﺭﻛﹸﻢ¼ ﺑﻮﺯﻥ ½ﻳﻨﺼﺮﻛﻢ¼ ﻧﻘﻠﺖ ﺣﺮﻛﺔﹸ ﺍﻟﺮﺍﺀ ﺍﻷُﻭﱃ ﺇﱃ ﺍﻟﻀﺎﺩ ﰒﹼ ﺃﹸﺩﻏِﻤﺖ ﰲ ﺍﻟﺜﺎﻧﻴـﺔ ﻭﺣﺮﻛـﺖِ ﺍﻟﺜﺎﻧﻴـﺔﹸ ﺑﺎﻟـﻀﻢ ﺍﺗﺒﺎﻋـﺎ
ﳊﺮﻛﺔ ﺍﻟﻀﺎﺩ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﺿﻤﻬﺎ[ ﺃﻱ ﺍﻟﺮﺍﺀ ﻳﻌﲏ ﻣﻊ ﺿﻢ ﺍﻟﻀﺎﺩ ﻭﻫﺬﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﻭﺃﻣﺎ ﻋﻠﻰ ﻧﺴﺨﺔ ½ﻭﺿﻤﻬﻤﺎ¼ ﻓﺎﳌﺮﺍﺩﺍﻟﻀﺎﺩ ﻭﺍﻟﺮﺍﺀ ﻭﻗﻮﻟـﻪ )(٥
½ﻭﺗﺸﺪﻳﺪﻫﺎ¼ ﺃﻱ ﺍﻟﺮﺍﺀ ﻋﻠﻰ ﻛﻠﺘﺎ ﺍﻟﻨﺴﺨﺘﲔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺎﻟﻴﺎﺀ[ ﻭﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺍﺗﻔﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺸﺮﺓ ﻭﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺀ ﺷﺎﺫﺓ ﻓﻜﺎﻥ ﻋﻠﻰ ﺍﳌﻔﺴﺮ ﺃﻥ ﻳﻨﺒﻪ ﻋﻠﻰ ﺷﺬﻭﺫﻫﺎ ﻛﺄﻥ ﻳﻘﻮﻝ ½ﻭﻗـﺮﺉ )(٦
ﺑﺎﻟﺘﺎﺀ¼ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗﻪ ﺇﺫﺍ ﻧﺒﻪ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺸﺎﺫﹼﺓ ﻳﻘﻮﻝ ½ﻭﻗﺮﺉ¼) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻋﺎﱂ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻹﺣﺎﻃﺔ ﺍﻹﺣﺎﻃﺔ ﺍﻟﻌِﻠﻤﻴﺔ ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻳﻔﻬﻢ ﻣﻨﻪ ﺟﺴﻤﻴﺔﹸ ﺍﷲ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻭﺍﺫﹾﻛﹸﺮ ...ﺇﱁ[ ﺃﻱ ﺃﹸﺫﻛﹸﺮ ﻷﺻﺤﺎﺑﻚ ﻟﻴﺘﺬﻛﱠﺮﻭﺍ ﻣﺎ ﻭﻗﻊ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﻋﺪﻡ ﺍﻟـﺼﱪ ﻓﻴﻌﻠﹶﻤـﻮﺍ ﺃـﻢ )(٨
ﻟﻮ ﻟﺰِﻣﻮﺍ ﺍﻟﺼﱪ ﱂ ﻳﻀﺮﻫﻢ ﻛﻴﺪ ﺍﻟﻜﹶﻔﹶﺮﺓ ﻭﻗﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻳﻮﻡ ﺃﹸﺣﺪ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﲨﻞ(
ﻗﻮﻟﻪ﴿] :ﻭﺇﺫ ﻏﺪﻭﺕ﴾[ ﺍﻟﻐـﺪﻭ ﺍﳋـﺮﻭﺝ ﺃﻭﻝﹶ ﺍﻟﻨـﻬﺎﺭ ﻳﻘـﺎﻝ ½ﻏﹶـﺪﺍ ﻳﻐـﺪﻭ ¼ﻣـﻦ ﺑـﺎﺏ ½ﺳـﻤﺎ ﻳـﺴﻤﻮ ﺳـﻤﻮﺍ¼ ﺃﻱ ﺧـﺮﺝ ﻏﹸـﺪﻭﺓﹰ )(٩
ﻭﻳﺴﺘﻌﻤﻞ ﲟﻌﲎ ½ﺻﺎﺭ¼ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻓﻴﻜﻮﻥ ﻧﺎﻗﺼﺎ ﻳﺮﻓﹶﻊ ﺍﻻﺳﻢ ﻭﻳﻨﺼِﺐ ﺍﳋﺒﺮ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺗﻨﺰِﻝﹸ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﲟﻌﲎ ½ﺗﻬﻲﺀُ ﳍﻢ¼ ﻛﻤﺎ ﻗﻴﻞ ﻷﻧﻪ ﻻﺯﻡ ﻳﺤﺘﺎﺝ ﺇﱃ ﺣﺬﻑ ﺍﳉﺎﺭ ﻛﻤﺎ ﺗﺮﻯ] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﻣﺮﺍﻛِﺰَ[ ﺃﻱ ﺃﹶﻣﺎﻛِﻦ ﻭﻋﺒﺮ ﻋﻨﻬﺎ ﺑﺎﳌﹶﻘﺎﻋِﺪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻃﻠﺐ ﺛﺒﻮﻢ ﻓﻴﻬﺎ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻭﻗﹸﻮﻓﺎﹰ ﻛﺜﺒﻮﺕ ﺍﻟﻘﺎﻋﺪ ﰲ ﻣﻜﺎﻧﻪ) .ﲨﻞ( )(١١
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www.madinah.in
Madinah Gift Centre
ﻗﻮﻟﻪ] :ﻷﻗﻮﺍﻟﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﻳﺘﻌﻠﱠﻖ ﺑﻪ ﺍﻟﺴﻤﻊ ﻭﻛﺬﺍ ﰲ ﻗﻮﻟﻪ ½ﺑﺄﺣﻮﺍﻟﻜﻢ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺑﻴﺎﻥ ﻣﺎ ﻳﺘﻌﻠﹼﻖ ﺑﻪ ﺍﻟﻌﻠﻢ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺑﺎﻟﺸﻌﺐ[ ﺑﻜﺴﺮ ﺍﻟﺸﲔ ﺍﻟﻄﺮﻳﻖ ﰲ ﺍﳉﺒﻞ ﻭﻫﻮ ﺃﹸﺣﺪ ﺍﻟﻜﺎﺋﻦ ﻋﻠﻰ ﺃﻗﻞﱠ ﻣـﻦ ﻓﹶﺮﺳـﺦٍ ﻣـﻦ ﺍﳌﺪﻳﻨـﺔ ﻭﺳـﻤﻲ ﺑـﺬﻟﻚ ﻟﺘﻮﺣـﺪِﻩ )(٢
ﻭﺍﻧﻘﻄﺎﻋِﻪ ﻋﻦ ﺟِﺒﺎﻝ ﺃﹸﺧﺮﻯ ﻫﻨﺎﻙ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺳﺎﺑِﻊ ﺷﻮﺍﻝ[ ﻫﺬﺍ ﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪـﺔ ﻭﺍﻟـﺬﻱ ﺟـﺮﻯ ﻋﻠﻴـﻪ ﻏـﲑﻩ ﻣـﻦ ﺍﳌﻔـﺴﺮﻳﻦ ﺃﻥ ﻫـﺬﺍ ﺍﻟﻴـﻮﻡ ﻛـﺎﻥ )(٣
ﺍﳋﺎﻣﺲ ﻋﺸﺮ ﻣﻦ ﺷﻮﺍﻝ) .ﲨﻞ(
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ﻗﻮﻟﻪ] :ﺑِﺴﻔﹾﺢ ﺍﳉﺒﻞ[ ﻣﺘﻌﻠﱢﻖ ﺑـ ½ﺃﹶﺟﻠﹶﺲ ¼ﻭﺳﻔﺢ ﺍﳉﺒﻞ ﺃﺻـﻠﻪ ﻭﺃﺳـﻔﻠﻪ ﻭﰲ ﺍﻟﻘـﺎﻣﻮﺱ :ﻭﺍﻟـﺴﻔﹾﺢ ﻋـﺮﺽ ﺍﳉﹶﺒـﻞِ ﺍﳌﹸـﻀﻄﹶﺠِﻊِ ﺃﻭ )(٤
ﺃﺻﻠﹸﻪ ﺃﻭ ﺃﺳﻔﹶﻠﹸﻪ).ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻗﺎﻝ ﺍﻧﻀﺤﻮﺍ ﻋﻨﺎ ﺑﺎﻟﻨـﺒﻞ[ ﺃﻱ ﺍﺩﻓﹶﻌﻮﺍ ﺍﻟﻌﺪﻭ ﻋﻨﺎ ﺑﺎﻟﺴﻬﻢ ﺃﻭ ﻓﺮﻗـﻮﺍ ﺍﻟﻨﺒـﻞ ﻓـﻴﻬﻢ ﻛﺎﳌـﺎﺀ ﺍﳌﻨـﻀﻮﺡ .ﻭﻗﻮﻟـﻪ ½ﻻ ﻳﺄﺗﻮﻧـﺎ¼ )(٥
ﻣﻨﺼﻮﺏ ﺑﺄﻥ ﻣﻀﻤﺮﺓ ﺇﺫ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﺘﻌﻠﻴﻞ ﺃﻱ ½ﻟﺌﻼ ﻳﺄﺗﻮﻧﺎ¼ ﺃﻭ ﻫﻮ ﳎﺰﻭﻡ ﰲ ﺟﻮﺍﺏ ﺍﻷﻣﺮ .ﻭﺍﻟﻨـﺼﺐ ﻭﺍﳉـﺰﻡ ﲝـﺬﻑ ﻧـﻮﻥ
ﺍﻟﺮﻓﻊ ﺇﺫ ﺃﺻﻠﻪ ½ﻻﻳﺄﺗﻮﻧﻨﺎ¼ .ﻭﻗﻮﻟﻪ ½ﻻ ﺗﺒﺮﺣﻮﺍ¼ ﺃﻱ ﻻﺗﻔﺎﺭِﻗﹸﻮﺍ ﻣﻜﺎﻧﻜﻢ) .ﺭﻭﺡ ،ﲨﻞ(
ﻗﻮﻟﻪ] :ﺑﺪﻝﹲ ﻣﻦ ½ﺇﺫ¼ ﻗﺒﻠﹶﻪ[ ﺃﻱ ﻭﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟـﺴﻴﺎﻕ ،ﻭﺍﳍـﻢ ﺍﻟﻌـﺰﻡ ﻭﻗﻴـﻞ ﺑـﻞ ﻫـﻮ ﺩﻭﻧـﻪ ﻭﺫﻟـﻚ ﺃﻥ ﺃﻭﻝ ﻣـﺎ ﻳﺨﻄﹸـﺮ ﺑﻘﻠـﺐ )(٦
ﺍﻹﻧﺴﺎﻥ ﻳﺴﻤﻰ ﺧﺎﻃﺮﺍ ﻓﺈﺫﺍ ﻗﹶﻮِﻱ ﲰﻲ ﺣﺪﻳﺚﹶ ﻧﻔﺲ ﻓﺈﺫﺍ ﻗﹶﻮِﻱ ﲰﻲ ﳘﺎ ﻓـﺈﺫﺍ ﻗـﻮﻱ ﲰـﻲ ﻋﺰﻣـﺎ ﰒ ﺑﻌـﺪﻩ ﺇﻣـﺎ ﻗـﻮﻝ ﺃﻭ ﻓﻌـﻞ،
ﻭﺑﻌﻀﻬﻢ ﻳﻌﺒﺮ ﻋﻦ ﺍﳍﹶﻢ ﺑﺎﻹﺭﺍﺩﺓ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ½ ﻫﻤﻤﺖ ﺑِﻜﺬﺍ ﺃﹶﻫﻢ ﺑﻪ¼ ﺑِـﻀﻢ ﺍﳍـﺎﺀ ﻣـﻦ ﺑـﺎﺏ ½ﺭﺩ، ¼ﻭﺍﳍﹶـﻢ ﺃﻳـﻀﺎ ﺍﳊﹸـﺰﻥ ﺍﻟـﺬﻱ
ﻳﺬِﻳﺐ ﺻﺎﺣﺒﻪ ﻭﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﻗﻮﳍﻢ½ :ﳘﻤﺖ ﺍﻟﺸﺤﻢ ﺃﻱ ﺃﹶﺫﹶﺑﺘـُﻪ¼ ﻭﺍﳍﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﻨﻔﺲ ﻗﺮﻳـﺐ ﻣﻨـﻪ ﻷﻧـﻪ ﻗـﺪ ﻳـﺆﺛﹼﺮ ﰲ ﻧﻔـﺲ
ﺍﻹﻧﺴﺎﻥ ﻛﻤﺎ ﻳﺆﺛﹼﺮ ﺍﳊﹸﺰﻥ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﻋﻼﻡ [ﺃﻱ ﻷَﻱ ﺷﻲﺀ) .ﺟﻤﻞ( ﺍﻟﻘﺎﻋﺪﺓ :ﺇﺫﺍ ﺟﺮﺕ ]ﻣﺎ[ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ ،ﲝﺮﻑ ﺟﺮ ،ﻭﺟﺐ ﺣﺬﻑ ﺃﻟﻔﻬﺎ ،ﻓﻴﻘـﺎﻝ] :ﻋـﻢ )(٧
-ﻓﻴﻢ - ﺣﺘﺎﻡ - ﺇﻻﻡ - ﻋﻼﻡ.[
ﻗﻮﻟﻪ] :ﻗﺎﻝ[ ﺃﻱ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﹸﰊ ﺍﳌﻨﺎﻓﻖ ﻭﻣﻘﻮﻝ ﺍﻟﻘﻮﻝ ½ﻟﻮ ﻧﻌﻠﻢ ﻗﺘﺎﻻ...ﺇﱁ¼ ،ﻭﻗﻮﻟﻪ ½ﺍﻟﻘﺎﺋﻞ ﻟﻪ¼ ﺻﻔﺔ ﻷﰊ ﺟـﺎﺑﺮ ﻭﺍﻟـﻀﻤﲑ ﰲ )(٨
½ﻟﻪ¼ ﺭﺍﺟﻊ ﺇﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﹸﰊ ﻭﻗﻮﻟﻪ ½ﺃﻧﺸﺪﻛﻢ¼ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﺿﻢ ﺍﻟﺸﲔ ﺃﻱ ﺃﺳﺌﻠﻜﻢ ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻷﰊ ﺟﺎﺑﺮ ﺍﻟـﺴﻠﻤﻲ ﻭ½ﺍﷲ¼
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www.madinah.in
Madinah Gift Centre
اﻟﻦ ْ ِ َ ُ ْ
ﻟﻠﻤﺆﻣﻨ ِ ْ َ ﴾ ﺗﻮﻋﺪﻫﻢ ﺗﻄﻤﻴﻨﺎ ﴿ َ َ ْ ون) ﴾(۱۲۳ﻧﻌﻤﻪ ﴿ ا ِذْ ﴾ ﻇﺮف ﻟﻨﺼﺮﻛﻢ ﴿ َ ُ ْ ُ
ﻘﻮل ِ ْ ُ ْ ِ ﴿ َﻓﺎ ُﻘﻮا اﷲَ َ َ ُ ْ
ﻟﻌﻠﻜﻢ َ ْﺸ ُ ُ ْ َ
)(٨ )(٧
ﻳﻜﻔﻴﻜﻢ )(٦ )(٥
ﻨﺰﻟ ِ ْ َ ) ﴾(۱۲۴ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ َﺑﻠـﻰ ﴾ ﻳﻜﻔﻴﻜﻢ ذﻟﻚ) ،(١٠وﰲ ﻣﻦ اﻟَْﻤﻠٓ ٰ ِﻜَﺔِ ُﻣ ْ َ ﻳﻤﺪﻛﻢ﴾ ﻳﻌﻴﻨﻜﻢ ﴿ َ ُ ْ
رﺑﻜﻢ ِ َ ٰ َ
ﺑﺜﻠﺜﺔِ ٰ ٍ ان ِ ُ ْ
)(٩
ﻟﻒ َ َْ
ﻣﻨﺼﻮﺏ ﺑﱰﻉ ﺍﳋﺎﻓﺾ ﺃﻱ ½ﺑﺎﷲ¼ ﻭﻗﻮﻟﻪ ½ﰲ ﻧﺒﻴﻜﻢ ﻭﺃﻧﻔﺴﻜﻢ¼ ﺃﻱ ﰲ ﺣﻔﻈﻬﻤﺎ ﻭﻭﻗﺎﻳﺘـﻬﻤﺎ ﻓـﺈﻧﻜﻢ ﻟـﻮ ﺭﺟﻌـﺘﻢ ﻓـﺎﺗﺘﻜﻢ ﻧـﺼﺮﺓ
ﻧﺒﻴﻜﻢ ﻓﻠﻢ ﲢﻔﻈﻮﻩ ﻭﻓﺎﺗﺘﻜﻢ ﻭﻗﺎﻳﺔ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﳌﺘﺮﺗﺐ ﻋﻠﻰ ﲣﻠﹼﻔﻜﻢ ﻋﻦ ﻧﺒﻴﻜﻢ ﻭﻗﻮﻟﻪ ½ﻓﺜﺒﺘﻬﻤﺎ¼ ﺃﻱ ﺍﻟﻄﺎﺋﻔﺘﲔ ﻭﻗﻮﻟﻪ
½ﱂ ﻳﻨﺼﺮﻓﺎ¼ ﺃﻱ ﱂ ﻳﺮﺟِﻌﺎ ﻣﻦ ﺍﻟﻌﺴﻜﺮ ﺇﱃ ﺍﳌﺪﻳﻨﺔ) .ﺟﻤﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻧﺎﺻﺮﳘﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻮﱄ ﻟﻴﺲ ﲟﻌﲎ ﺍﳌﹸﺤِﺐ ﻛﻤﺎ ﻗﻴﻞ ﻷﻥ ﺍﳌﹶﺤﺒﺔ ﳐﺘﺺ ﻢ ﻭﻷﻧﻪ ﻻ ﺭﺑﻂ ﻟﻪ ﲟﺎ ﺳﺒﻖ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﹾﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻣﻮﺿِﻊ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺎ ﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻋﻨﺪﻩ ﻭﻗﻴﻞ ﺑﺪﺭ ﺑِﺌﺮ ﻣﺎﺀٍ ﺑﲔ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﺣﻔﹶﺮﻫـﺎ ﺭﺟـﻞ ﺍﲰـﻪ ﺑـﺪﺭ )(٣
ﻓﺴﻤﻲ ﺑﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻘﻠﺔ ﺍﻟﻌﺪﺩ ﻭﺍﻟـﺴﻼﺡ[ ﺇﳕـﺎ ﻓـﺴﺮ ﺍﻟـﺬﱡﻝ ﺑﻘﻠـﺔ ﺍﻟﻌـﺪﺩ ﻭﺍﻟـﺴﻼﺡ ﻟـﺌﻼ ﻳﻨـﺎﰲ ﻣـﺪﻟﻮﻝ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﴿ﻭﷲ ﺍﻟﻌـﺰﺓ ﻭﻟﺮﺳـﻮﻟﻪ )(٤
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ﻭﻟﻠﻤﺆﻣﻨﲔ﴾ ،ﻭﻧﻘﻴـﻀﻪ ﺍﻟﻌـﺰ ﻭﺍﻟﻘـﻮﺓ ﻭﺍﻟﻐﻠﺒـﺔ ﻭﺭﻭﻱ ﺃﻥ ﺍﳌـﺴﻠﻤﲔ ﻛـﺎﻧﻮﺍ ﺛﻼﲦﺎﺋـﺔ ﻭﺛﻼﺛـﺔ ﻋـﺸﺮ ﺭﺟـﻼ ،ﺳـﺘﺔ ﻭﺳـﺒﻌﻮﻥ ﻣـﻦ
ﺍﳌﻬﺎﺟﺮﻳﻦ ﻭﺑـﻘِﻴـﺘﻬﻢ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻭ ﻣﺎﻛـﺎﻥ ﻓـﻴﻬﻢ ﺇﻻ ﻓـﺮﺱ ﻭﺍﺣـﺪ ﻭﺍﻟﻜﻔـﺎﺭ ﻗﺮﻳـﺐ ﻣـﻦ ﺃﻟـﻒ ﻣﻘﺎﺗـﻞ ﻭﻣﻨـﻬﻢ ﻣﺎﺋـﺔ ﻓـﺮﺱ ﻣـﻊ
ﺍﻷﺳﻠِﺤﺔ ﺍﻟﻜﺜﲑﺓ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧِﻌﻤﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﺑﻘﺮﻳﻨﺔ ﺍﻟﺴﻴﺎﻕ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻇﺮﻑ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺇﺫ¼ ﻇﺮﻑ ﻻ ﺑﺪﻝ ﺛﺎﻥٍ ﻣﻦ ﴿ﺇﺫ ﻏﺪﻭﺕ﴾ ﻛﻤﺎ ﻗﻴﻞ،ﻷﻥ ﻗﻮﻟﻪ ﻫﺬﺍ ﻳﻌﲏ ﴿ﺃﻟﻦ ﻳﻜﻔﻴﻜﻢ﴾ )(٦
ﺇﱁ ﻛﺎﻥ ﻳﻮﻡ ﺑﺪﺭٍ ،ﻭﻗﻮﻟﻪ ﴿ﺇﺫ ﻏﺪﻭﺕ﴾ ﻛﺎﻥ ﻳﻮﻡ ﺃﹸﺣﺪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ ] :ﻇﺮﻑ ﻟـ ½ﻧﺼﺮﻛﻢ¼[ ﺃﻱ ﻓﻬﺬﺍ ﺍﻟﻘﻮﻝ ﰲ ﻭﻗﹾﻌﺔِ ﺑﺪﺭٍ ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺍﺟﺢ ،ﻭﺃﹶﻓﺮﺩ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺑﺎﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ )(٧
ﻟﻺﻳﺬﺍﻥ ﺑﺄﻥﹼ ﻭﻗﻮﻉ ﺍﻟﻨﺼﺮ ﻛﺎﻥ ﺑﺒِﺸﺎﺭﺗﻪ ﻭﺍﳌﺮﺍﺩ ﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﻮﻗﺖ ﺍﳌﻤﺘﺪ ﺍﻟﺬﻱ ﻭﻗـﻊ ﻓﻴـﻪ ﻣـﺎ ﺫﻛـﺮ ﺑﻌـﺪﻩ ،ﻭﺻـﻴﻐﺔ ﺍﳌـﻀﺎﺭﻉ
ﳊﻜﺎﻳﺔ ﺍﳊﺎﻝ ﺍﳌﺎﺿﻴﺔ ﻻﺳﺘﺤﻀﺎﺭ ﺻﻮﺭﺎ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺗﻮﻋِﺪﻫﻢ[ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ½ﻭﻋﺪ ¼ﰲ ﺍﳋﲑ ﺃﻭ ½ﺃﹶﻭﻋﺪ ¼ﰲ ﺍﻟﺸﺮ ﻭﺍﳌﻨﺎﺳـﺐ ﻫﻨـﺎ ﻫـﻮ ﺍﻷﻭﻝ ﻓﻘﻴـﺎﺱ ﻣـﻀﺎﺭﻋﻪ ½ﺗﻌِـﺪﻫﻢ¼ )(٨
ﻛﻤﺎ ﻫﻮ ﻛﺬﻟﻚ ﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻳﻌِﻴﻨﻜﻢ[ ﺑﻴـّﻦ ﺑﻪ ﺍﳌﺮﺍﺩ ﺑـ ½ﻳﻤِﺪﻛﹸﻢ¼ ﻫﻨﺎ ﻷﻧﻪ ﻭﻗﻊ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟِﻤﻌﺎ ٍﻥ ،ﻭﺍﳍﻤﺰﺓﹸ ﳌﹼﺎ ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻟﻨﻔﻲ ﻗﹶﺮﺭﺗـﻪ ﻋﻠـﻰ ﺳـﺒﻴﻞ )(٩
ﺍﻹﻧﻜﺎﺭ ،ﻭﺍﳌﻌﲎ ﺇﻧﻜﺎﺭ ﻋﺪﻡ ﻛﻔﺎﻳﺔ ﺍﻹﻣﺪﺍﺩ ﺑﺬﻟﻚ ﺍﳌﻘﺪﺍﺭ ﻭﻧﻔﻴﻪ ﻭﺟﻲﺀ ﺑـ ½ﻟﻦ¼ ﺩﻭﻥ ½ﻻ¼ ﻷﺎ ﺃﺑﻠﻎ ﰲ ﺍﻟﻨﻔﻲ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻳﻜﻔﻴﻜﻢ ﺫﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺑﻠﻰ¼ ﺣﺮﻑ ﺟﻮﺍﺏ ﻭﻫﻮ ﺇﳚﺎﺏ ﳌﺎ ﺑﻌﺪ﴿ ﺃﻟﻦ) .﴾...ﺷِﻬﺎﺏ ﻣﻊ ﺑﻴﻀﺎﻭﻱ ،ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[ )(١٠
٢٣٢
www.madinah.in
Madinah Gift Centre
ان َ ْـﺼ ِ ُ ْوا﴾ ﻋـ ﻟﻘـﺎء اﻟﻌـﺪو اﻷﻧﻔﺎل ﺑﺄﻟﻒ ﻷﻧﻪ أﻣﺪﻫﻢ أوﻻ ﺑﻬﺎ ﺛﻢ ﺻﺎرت ﺛﻼﺛﺔ ﺛﻢ ﺻﺎرت ﲬﺴﺔ ﻛﻤﺎ ﻗـﺎل ﺗﻌـﺎﱃْ ِ ﴿ :
)(٢ )(١
:ﺃﻱ ﺃﻃﺮﺍﻑ ﺍﻟﻌﻤﺎﺋﻢ١٢ .ﻙ :ﲨﻊ ﺃﺻﻔﺮ١٢ .ﻙ :ﲨﻊ ﺃﺑﻠﻖ١٢ .ﻙ
َﻜﻢ﴾ ﺑﺎﻟﻨﺼﺮ﴿ َو ِ َ ْ َ ﺟﻌ َﻠ ُ اﷲُ﴾أي اﻹﻣﺪاد ﴿ ِاﻻ ُ ْ ٰ ى ُ ْ ﺑﻠﻖ ﻋﻠﻴﻬﻢ ﻋﻤﺎﺋﻢ ﺻﻔﺮ أو ﺑﻴﺾ أرﺳﻠﻮﻫﺎ ﺑﲔ أﻛﺘﺎﻓﻬﻢ ﴿َو َﻣﺎ َ َ
)(٥
ﻟﺘﻄﻤ ِﻦ ﴾
اﻟﺤﻜ ْ ِِﻴﻢ) ﴾(۱۲۶ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎء وﻟﻴﺲ
اﻟﻌﺰﻳﺰ ِ ْ َ ﺗﺴﻜﻦ ﴿ ُ ُ ْ ُ ُ ْ
ﻗﻠﻮﺑﻜﻢ ﺑ ِ ﴾ ﻓﻼ ﲡﺰع ﻣﻦ ﻛﺜﺮة اﻟﻌﺪو وﻗﻠﺘﻜﻢ ﴿ َو َﻣﺎ اﻟﻨ ْ ُ ِاﻻ ِ ْ
ﻣﻦ ﻋ ِْﻨﺪِ اﷲِ ْ َ ِ ْ
ٰ
ﻗﻮﻟﻪ] :ﻷﻧﻪ ﺃﹶﻣ ﺪﻫﻢ ...ﺇﱁ[ ﺗﻌﻠﻴﻞ ﶈﺬﻭﻑ ﺃﻱ ﻭﻻ ﺗﺨﺎﻟﹸﻒ ﻷﻧﻪ ﺃﻣﺪﻫﻢ ...ﺇﱁ) .ﺟﻤﻞ( )(١
ﻗﻮﻟﻪ] :ﻷﻧﻪ ﺃﻣﺪﻫﻢ ﺃﻭﻻ ﺎ[ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﻟﻮﺟﻪ ﺍﳉﻤﻊ ﺑﲔ ﻣﺎ ﻫﻨﺎ ﻭﺑﲔ ﻣﺎ ﻳﺄﰐ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻭﻓﺘﺤﻬﺎ[ ﺃﻱ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﺒﺎﻗﲔ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻭﺍﻟﻔﺎﻋﻞ ﺍﷲ ﺃﻱ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺇﻥ ﺍﷲ ﺳﻮﻣﻬﻢ) .ﻛﺮﺧﻲ( )(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻌﻠﻤِﲔ[ ﺍﺳﻢ ﻓﺎﻋﻞ ﻋﻠﻰ ﺍﻷﻭﻝ ﺃﻱ ﻣﻌﻠِﻤِﲔ ﺃﻧﻔﺴﻬﻢ ﺃﻭ ﺧﻴﻮﻟﹶﻬﻢ ﻭ ﺍﺳﻢ ﻣﻔﻌﻮﻝ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﺃﻱ ﻣﻌﻠﹶﻤِﲔ ﺑﺎﻟﻘﺘـﺎﻝ ﻣـﻦ )(٤
ﺟﻬﺘﻪ ﺗﻌﺎﱃ ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ﴿ :ﻓﹶﺎﺿﺮِﺑﻮﺍ ﻓﹶﻮﻕ ﺍﻻﻋﻨﺎﻕِ ﻭﺍﺿﺮِﺑﻮﺍ ﻣِﻨﻬﻢ ﻛﹸﻞﱠ ﺑﻨﺎﻥٍ﴾]ﺍﻷﻧﻔﺎﻝ[) .ﺃﺑﻮ ﺍﻟـﺴﻌﻮﺩ( .ﻭﺍﻋﻠﹶـﻢ
ﺃﻥ ﰲ ½ﻣﺴﻮﻣِﲔ ¼ﺍﺣﺘﻤﺎﻟﲔ؛ ﺍﻷﻭﻝ ﺃﻧﻪ ﻣﻦ ﺍﻟﺴﻮﻡ ﻭﻫﻮ ﺗﺮﻙ ﺍﳌﺎﺷﻴﺔِ ﺗﺮﻋﻰ.ﻓﺎﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷُﻭﱃ ﺃﻧﻬﻢ ﺳـﻮﻣﻮﺍ ﺧـﻴﻠﹶﻬﻢ ﺃﻱ
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ﺃﹶﻋﻄﹸﻮﻫﺎ ﺳﻮﻣﻬﺎ ﻣﻦ ﺍﳉﹶﺮﻱ ﻭﺍﳉﹶﻮﻻﻥِ ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺃﹶﺭﺳﻠﹶﻬﻢ ﺇﺫ ﺍﳌﻼﺋﻜﺔ ﻛﺎﻧﻮﺍ ﻣﺮﺳﻠﲔ ﻣـﻦ ﻋﻨـﺪ ﺍﷲ ﻟﻨـﺼﺮﺓ ﻧﺒﻴـﻪ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﳌﺆﻣﻨﲔ .ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺴﻮﻣﺔ ﻭﻫﻲ ﺍﻟﻌﻼﻣﺔ ﻓﺎﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷُﻭﱃ ﺃﹶﻢ ﺳـﻮﻣﻮﺍ ﺃﻧﻔﹸـﺴﻬﻢ
ﺃﻭ ﺧــﻴﻠﹶﻬﻢ ﻭﻋﻠــﻰ ﺍﻟﺜﺎﻧﻴــﺔ ﺃﻥ ﺍﷲ ﺗﻌــﺎﱃ ﺳـﻮﻣﻬﻢ ﺃﻱ ﺟﻌــﻞ ﻋﻠــﻴﻬﻢ ﻋﻼﻣـﺔﹰ ﻭﻫــﻲ ﺍﻟﻌﻤــﺎﺋﻢ).ﺍﻟ ـﺪﺭ ﺍﳌﹶـﺼﻮﻥ ﺍﳌﻌــﺮﻭﻑ ﺑﺘﻔــﺴﲑ
ﺍﻟﺴﻤﲔ(.ﻓﻴﻈﻬﺮ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺟﻌﻞ ﺍﳌﺴﻮﻣﲔ ﻣﻦ ﺍﻟﺴﻮﻣﺔ ﺣﻴﺚ ﻗﺎﻝ ﰲ ﺗﻔﺴﲑﻩ ½ﺃﻱ ﻣﻌﻠﻤِﲔ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻠﻴﻬﻢ ﻋﻤﺎﺋﻢ ﺻـﻔﹾﺮ[ ﻫﺬﺍ ﻣﺎ ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﻓﻀﺎﺋﻠﻪ ﻋﻦ ﻋﺮﻭﺓﹶ ﺑﻦ ﺍﻟﺰﺑﲑ:ﻛﺎﻧﺖ ﻋِﻤﺎﻣﺔ ﺟﱪﻳﻞﹶ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ )(٥
ﻳﻮﻡ ﺑﺪﺭٍ ﺻﻔﹾﺮﺍﺀَ ﻓﱰﻟﺖِ ﺍﳌﻼﺋﻜﺔ ﻛﺬﻟﻚ ،ﻭﻗﻮﻟﻪ ½ﺃﻭ ﺑِﻴﺾ ¼ﻫﺬﺍ ﻣﺎ ﺭﻭﺍﻩ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﻭﺍﻟﻄﱠﺒﺮﺍﱐ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ
ﻗﺎﻝ ﻛﺎﻧﺖ ﺳِﻴﻤﺎ ﺍﳌﻼﺋﻜﺔ ﻳﻮﻡ ﺑﺪﺭٍ ﻋﻤﺎﺋﻢ ﺑِﻴﻀﺎﹰ ﻣﻌﻠِﻤِﲔ ﺑﺎﻟﺼﻮﻑ ﺍﻷﺑﻴﺾ ﰲ ﻧﻮﺍﺻﻲ ﺍﻟﺪﻭﺍﺏ ﻭﺃﹶﺫﻧﺎﺑِﻬﺎ ﻭﻗﺪ ﻛـﺎﻧﻮﺍ ﻋﻠـﻰ ﺻـﻮﺭ
ﺍﻟﺮﺟﺎﻝ ﻭﻳﻘﻮﻟﻮﻥ ﻟﻠﻤﺆﻣﻨﲔ ﺃﹶﺛﺒِﺘﻮﺍ ﻓﺈﻥﹼ ﻋﺪﻭﻛﻢ ﻗﻠﻴﻞ ﻭﺍﷲ ﻣﻌﻜﻢ .ﻭﺍﻟﺼﻮﺍﺏ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺃﻥ ﻗﺘـﺎﳍﻢ ﻻ ﻳﺨـﺘﺺ
ﺑِﺒﺪﺭٍ ﺧﻼﻓﺎ ﳌﻦ ﺯﻋﻤﻪ ﻭﻗﺪ ﻗﹶﺎﺗﻞﹶ ﺟﱪﻳﻞﹸ ﻭﻣﻴﻜﺎﺋﻴﻞﹸ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻳﻮﻡ ﺃﹸﺣﺪ ﺃﺷﺪ ﺍﻟﻘﺘﺎﻝ ﻛﻤـﺎ ﰲ ﺣـﺪﻳﺚ ﻣـﺴﻠﻢ .ﻭﻗـﺪ
ﺳﺌﻞ ﺍﻟﺴﺒﻜﻲ ﻋﻦ ﺍﳊﻜﻤﺔ ﰲ ﻗﺘﺎﻝ ﺍﳌﻼﺋﻜﺔ ﻣﻊ ﺃﻥ ﺳﻴﺪﻧﺎ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﺪﻓﻊ ﺍﻟﻜﻔﹼـﺎﺭ ﺑِﺮِﻳـﺸﺔ ﻣـﻦ
ﺟﻨﺎﺣﻪ ﻭﺃﺟﺎﺏ ﺑﺄﻥ ﺫﻟﻚ ﻹﺭﺍﺩﺓ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻀﻞ ﻟﻠﻨﱯ ﻭﺃﺻﺤﺎﺑﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻭﻋﻠـﻴﻬﻢ ﺍﻟﺮﺿـﻮﺍﻥ ﻭﺗﻜـﻮﻥ ﺍﳌﻼﺋﻜـﺔ
ﻣﺪﺩﺍ ﻋﻠﻰ ﻋﺎﺩﺓ ﻣﺪﺩ ﺍﳉﻴﻮﺵ ﺭﻋﺎﻳﺔ ﻟﺼﻮﺭﺓ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺃﺟﺮﺍﻫﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋﺒـﺎﺩﻩ ﻭﺍﷲ ﺗﻌـﺎﱃ ﻓﺎﻋـﻞ ﺍﳉﻤﻴـﻊ .ﻭﺟﻤـﻊ ﺑـﲔ
ﺍﻟﺮﻭﺍﻳﺘﲔ ﺑﺄﻥ ﺳﻴﺪﻧﺎ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﺎﻧﺖ ﻋﻤﺎﻣﺘﻪ ﺻﻔﺮﺍﺀَ ﻭﻏﲑﻩ ﻛﺎﻧﺖ ﻋﻤﺎﻣﺘﻪ ﺑﻴـﻀﺎ َﺀ .ﻭﻗﻮﻟـﻪ ½ﺃﺭﺳـﻠﻮﻫﺎ¼ ﻋﻠـﻰ
ﺣﺬﻑ ﻣﻀﺎﻑ ﺃﻱ ﺃﺭﺳﻠﻮﺍ ﺃﻃﺮﺍﻓﻬﺎ ﻭﻛﺎﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻳﺮﻭﻢ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺬﻩ ﺍﳊﺎﻟﺔ) .ﻛﺮﺧﻲ ،ﺟﻤﻞ ،ﺻﺎﻭﻱ(
٢٣٣
www.madinah.in
Madinah Gift Centre
ﻨﻘﻠﺒﻮا﴾ ﻳﺮﺟﻌﻮا ﴿ َﺧﺂ ِ ٕ ِﺒﰿْ َﻦ ) ﴾(۱۲۷ﻟﻢ ﻳﻨﺎﻟﻮا ﻣﺎ راﻣﻮه ،وﻧﺰل ﳌﺎ ُﻛﺴﺮت َرﺑﺎﻋﻴﺘﻪ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﺷﺞ ﺑﺎﳍﺰﳝﺔ ﴿ َﻓ َ ْ َ ِ ُ ْ
)(٥
ﻗﻮﻟﻪ] :ﻭﻟﻴﺲ ﺑﻜﺜﺮﺓ ﺍﳉﻨﺪ[ ﺃﻱ ﻓﻼ ﺗﺘﻮﻫﻤﻮﺍ ﺃﻥﹼ ﺍﻟﻨﺼﺮ ﰲ ﺑﺪﺭٍ ﻛﺎﻥ ﻣِﻦ ﻛﺜﺮﺓ ﺍﳌﻼﺋﻜﺔ) .ﺟﻤﻞ( )(١
ﻗﻮﻟﻪ] :ﻣﺘﻌﻠﻖ ﺑـ ½ﻧﺼﺮﻛﻢ¼[ ﺃﻱ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﲢﻘﻴﻖ ﳊﻘﻴﻘﺘﻪ ﻭﺑﻴﺎﻥ ﻟﻜﻴﻔﻴﺔ ﻭﻗﻮﻋﻪ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ( )(٢
ﻗﻮﻟﻪ] :ﺃﻱ ﻟﻴﻬﻠِﻚ[ ﻧﺒﻪ ﺑﻪ ﻋﻠﻰ ﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻨﺎ ﻷﻧﻪ ﻭﻗﻊ ﰲ ﺍﻟﻘﺮﺁﻥ ﲟﻌﲎ ½ﺟﻌﻞ¼ ﻭﻣﻨـﻪ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﻭﻗﻄﹼﻌـﻨٰﻬﻢ ﰲ ﺍﻷﺭﺽ ﺃﹸﻣﻤـﺎ )(٣
ﻣﻨﻬﻢ ﺍﻟﺼٰﻠﺤﻮﻥ﴾ ]ﺍﻷﻋﺮﺍﻑ[ ﺃﻱ ﺟﻌﻠﻨﺎ ﰲ ﻛﻞﹼ ﻗﺮﻳﺔ ﻃﺎﺋﻔﺔﹰ ﻣﻨﻬﻢ ﺗﺆﺩﻱ ﺍﳉِﺰﻳﺔ ،ﻭﲟﻌﲎ ½ﺍﺧﺘﻠﹶﻒ¼ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﺘﻘﻄﱠﻌـﻮﺍ
ﺍﻣﺮﻫﻢ ﺑﻴﻨﻬﻢ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ[ ﺃﻱ ﺍﺧﺘﻠﹶﻔﹸﻮﺍ ﰲ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﳌﺬﺍﻫﺐ) .ﻛﺮﺧﻲ(
0
0
ﻗﻮﻟﻪ] :ﻳﺬﻟﱠﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﹶﺒﺖ ﻣﻦ ﺍﻟﺬﱢﻟﺔ ﻳﻘﺎﻝ ½ﻛﹶﺒﺖ ﺍﷲُ ﺍﻟﻌﺪﻭ ﻛﹶﺒﺘﺎﹰ¼ ﺃﻱ ﺃﹶﺫﹶﻟﱠﻪ ﻭﺻﺮﻓﹶﻪ) .ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﹾﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻭﺷﺞ ﻭﺟﻬﻪ[ ﺃﻱ ﺟﺮﺡ ﺑﺄﻥ ﻏﺎﺻﺖ ﻓﻴﻪ ﺣﻠﻘ ﹸﺔ ﺍﳌِﻐﻔﹶﺮ) .ﺻﺎﻭﻱ( )(٦
ﻗﻮﻟﻪ] :ﻟﻴﺲ ﻟﻚ ﻣﻦ ﺍﻷﻣﺮ ﺷﻲﺀ[ ﺃﻱ ﻻ ﺗﻤﻠِﻚ ﳍﻢ ﻧﻔﹶﻌﺎ ﻓﺘﺼﻠﺤﻬﻢ ﻭﻻ ﺿﺮﺍ ﻓﺘﻬﻠﻜﻬﻢ ﻓﻨﻔﻲ ﺫﻟﻚ ﻣﻦ ﺣﻴﺚ ﺍﻹﳚﺎﺩ ﻭﺍﻹﻋـﺪﺍﻡ )(٧
ﻭﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺪﻻﻟﺔ ﻭﺍﻟﺸﻔﺎﻋﺔ ﻓﻬﻮ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺸﻔﻴﻊ ﺍﳌﹸﺸﻔﱠﻊ ،ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﱃ ﻣﻔﺎﺗﻴﺢ ﺧﺰﺍﺋﻨﻪ ﺑﻴﺪﻩ] .ﺗﻨﺒﻴـﻪ[ ﻓﻤـﻦ ﺯﻋـﻢ ﺃﻥ ﺍﻟـﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺂﺣﺎﺩ ﺍﻟﻨﺎﺱ ﻻ ﻳﻤﻠِﻚ ﺷﻴﺌﺎ ﺃﺻـﻼ ﻭﻻ ﻧﻔـﻊ ﺑـﻪ ﻻ ﻇـﺎﻫﺮﺍ ﻭﻻ ﺑﺎﻃﻨـﺎ ﻓﻬـﻮ ﻛـﺎﻓﺮ ﺧﺎﺳـﺮ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ
ﻭﺍﺳﺘﺪﻻﻟﻪ ﺬﻩ ﺍﻵﻳﺔ ﺿﻼﻝ ﻣﺒﲔ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﲟﻌﲎ ﺇﱃ ﺃﻥ[ ﻓـ ½ﻳﺘﻮﺏ¼ ﻣﻨﺼﻮﺏ ﺑـ ½ﺃﻥﹾ¼ ﻣﻀﻤﺮﺓ ﻻ ﺑﺎﻟﻌﻄﻒ ﻋﻠـﻰ ½ﻟﻴﻘﻄـﻊ¼ ،ﻭ½ﺇﱃ¼ ﻣﺘﻌﻠﱢﻘـﺔﹲ ﲟـﺎ ﻗـﺪﺭﻩ )ﺃﻱ )(٨
ﻓﺎﺻﱪ( ،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺎﻟﻜﻼﻡ ﻣﺘﺼﻞ ﺑﻘﻮﻟﻪ ﴿ﻟﻴﺲ ﻟﻚ ﻣﻦ ﺍﻻﻣﺮ ﺷﻲﺀ﴾ ﻭﺍﳌﻌﲎ ½ﻟﻴﺲ ﻟﻚ ﻣﻦ ﺍﻷﻣـﺮ ﺷـﻲﺀ ﺇﱃ ﺃﻥ
ﻳﺘﻮﺏ ﻋﻠﻴﻬﻢ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻣﻠﻜﺎ ﻭﺧﻠﻘﺎ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻟﻼﺧﺘﺼﺎﺹ ﲟﻠﻜﻴﺔ] .ﻋﻠﻤﻴﺔ[ )(٩
ﻗﻮﻟﻪ] :ﺍﳌﻐﻔﺮﺓﹶ ﻟﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﺛﻘﺔﹰ ﺑﺎﻻﻧﻔﻬﺎﻡ ﻭﻛﺬﺍ ﰲ ﻗﻮﻟﻪ ½ﺗﻌﺬﻳﺒﻪ¼ ﺇﺷﺎﺭﺓ ﺇﻟﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(١٠
ﻗﻮﻟﻪ] :ﻻ ﺗﺄﻛﻠﻮﺍ ﺍﻟﺮﺑﺎ[ ﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﺩﻳﻦ ﻋﻠﻰ ﺁﺧﺮ ﻭﺣـﻞ ﺍﻷﺟـﻞ ﻭﱂ ﻳﻘـﺪِﺭ )(١١
ﺍﻟﻐﺮﱘ ﻋﻠﻰ ﻭﻓﺎﺋﻪ ﻗﺎﻝ ﻟﻪ ﺻﺎﺣﺐ ﺍﻟﺪﻳﻦ ﺯِﺩﱐ ﰲ ﺍﻟﺪﻳﻦ ﻭﺃﹶﺯﻳﺪﻙ ﰲ ﺍﻷﺟﻞ ﻓﻜﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﺫﻟـﻚ ﻣِـﺮﺍﺭﺍ ﻓﺮﺑﻤـﺎ ﺯﺍﺩ ﺍﻟـﺪﻳﻦ ﺯﻳـﺎﺩﺓﹰ
Å
٢٣٤
www.madinah.in
Madinah Gift Centre
ْﻠﺤﻮن) ﴾(۱۳۰ﺗﻔﻮزون ﴿ َو ا ُﻘﻮا َ ﺣﻠﻮل اﻷﺟﻞ وﺗﺆﺧﺮوا اﻟﻄﻠﺐ ﴿و ا ُﻘﻮا اﷲَ﴾ ﺑﺘـﺮﻛﻪ ﴿ َ َ ُ ْ
ﻟﻌﻠﻜﻢ ُ ﻔ ِ ُ ْ َ
)(١
ِﺪت
اﻟﻨﺎر اﻟﺘ ِـﻲ اُﻋ ْ
)(٢
ﻣﻐ ِ َ ة ٍ
ﺗﺮﺣﻤﻮن )َ ﴿ ﴾(۱۳۲و َﺳﺎر ُِﻋﻮا﴾ ﺑﻮاو ودوﺎ ﴿ ا ِ ٰ َ ْ ﺳﻮل َ َ ُ ْ
ﻟﻌﻠﻜﻢ ُ ْ َ ُ ْ َ ﻳﻦ ) ﴾(۱۳۱أن ﺗﻌﺬﺑﻮا ﺑﻬﺎ ﴿ َو َ ِ ْ ُ
ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ
)(٥ )(٤
اﻃﻴﻌﻮا اﷲَ َو اﻟﺮ ُ ْ َ
)(٣
ﻋﻈﻴﻤﺔﹰ .ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﺍﺿﻌﺎﻓﺎ ﻣﻀٰﻌﻔﺔ﴾ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺮﺑـﺎ ﺣـﺮﺍﻡ ﺩﻭﻥﹶ ﻏـﲑِﻩ ﺑـﻞ ﲣﺼﻴـﺼﻪ ﺑﺎﻟـﺬﻛﺮ ﻟِﻤـﺎ
ﺫﻛﺮﻩ ﺍﳌﻔﺴﺮﻭﻥ .ﻭﺍﳊﺎﺻﻞ ﺃﻧﻪ ﻗﻴﺪ ﻟﻠﻨﻬﻲ ﲝﺴﺐ ﻣﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻪ ﻻ ﻟﻠﻨﻬﻲ ﻣﻄﻠﻘﺎ ﻟﻴﺴﺘﺪﻝ ﺑﺎﳌﻔﻬﻮﻡ ﻋﻠﻰ ﺃﻥ ﺍﻟﺮﺑﺎ ﺑـﺪﻭﻥ ﺍﻟﻘﻴـﺪ
ﺟﺎﺋﺰ .ﻭﺍﻟﺮﺑﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﻃﻠﺐ ﺍﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺍﳌﺎﻝ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﻫﻮ ﻗﺴﻤﺎﻥ؛ ﺭﺑـﺎ ﺍﻟﻨـﺴﻴﺌﺔ ﻭﺭﺑـﺎ ﺍﻟﻔﹶـﻀﻞ،
ﺃﻣﺎ ﺭﺑﺎ ﺍﻟﻨﺴﻴﺌﺔ ﻓﻬﻮ ﻣﺎ ﻛﺎﻥ ﻳﺘﻌﺎﺭﻓﹸﻪ ﺃﻫﻞﹸ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻳﺘﻌﺎﻣﻠﻮﻥ ﺑﻪ ﻭﻗﺪ ﺳﺒﻖ ﺁﻧِﻔﺎﹰ ﻭﺃﻣﺎ ﺭﺑـﺎ ﺍﻟﻔـﻀﻞ ﺃﻱ ﺃﺧـﺬ ﺍﻟﻔـﻀﻞ ﻋﻨـﺪ ﻣﻘﺎﺑﻠـﺔ
ﺍﳉﻨﺲ ﺑﺎﳉﻨﺲ ﻧﻘﹾﺪﺍ ﻓﻬﻮ ﺃﻥ ﻳﺒﺎﻉ ﻣﻦ ﻣِﻦ ﺍﳊﻨﻄﺔ ﲟﻨﲔ ﻣﻨﻬﺎ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ .ﻭﻗﺪ ﺍﺗﻔﻖ ﺟﻤﻬﻮﺭ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﲢـﺮﱘ ﺍﻟﺮﺑـﺎ ﰲ
ﺍﻟﻘﺴﻤﲔ) .ﺻﺎﻭﻱ ،ﺟﻤﻞ ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
ﻗﻮﻟﻪ] :ﺑﺘﺮﻛﻪ[ ﺃﻱ ﺍﻟﺮﺑﺎ ﻭﻛﺬﺍ ﻛﻞ ﻣﺎ ﻰ ﺍﷲ ﻋﺰﻭﺟﻞ ﻋﻨﻪ) .ﺻﺎﻭﻱ( )(١
ﻗﻮﻟﻪ] :ﺗﻔﹸﻮﺯﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﻫﺎﻫﻨﺎ ﻭ ﺇﻻ ﻓـﺎﻟﻔﻼﺡ ﰲ ﺍﻷﺻـﻞ ﺍﻟـﺸﻖ ﻭﺍﻟﻔﹶـﺘﺢ ﻛـﺄﻥﹼ ﺍﻟﻔـﺎﺋﺰ ﺍﻧﻔـﺘﺢ ﻟـﻪ )(٢
ﻃﺮﻑ ﺍﻟﻈﻔﺮ] .ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﺃﻥ ﺗﻌﺬﱠﺑﻮﺍ ﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﻣﻀﺎﻑ ،ﺃﻱ ﺍﺗﻘﹸﻮﺍ ﺗﻌﺬﻳﺐ ﺍﻟﻨﺎﺭ ﺃﻱ ﺍﺟﻌﻠﻮﺍ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻪ ﻭِﻗﺎﻳﺔ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ ...ﺇﱁ[ ﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﺍﳌﹸﺮﺟِﺌﺔ ﰲ ﻗﻮﳍﻢ½ :ﻻ ﻳﻀﺮ ﻣﻊ ﺍﻹﳝـﺎﻥ ﺫﹶﻧـ
ﺐ ﻭﻻ ﻳﻌـﺬﱠﺏ ﺑﺎﻟﻨـﺎﺭ ﺃﺻـﻼ¼. )(٤
ﻭﻋﻨﺪﻧﺎ ﻏﲑ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﺍﻟﻌﺼﺎﺓ ﻗﺪ ﻳﺪﺧﻠﻬﺎ ﻭﻟﻜﻦ ﻋﺎﻗﺒﺔﹸ ﺃﻣﺮِﻩ ﺍﳉﻨ ﹸﺔ .ﻭﰲ ﺫﻛﺮﻩ ﺗﻌﺎﱃ ½ﻟﻌﻞ¼ ﻭ½ﻋﺴﻰ¼ ﰲ ﳓﻮ ﻫـﺬﻩ ﺍﳌﻮﺍﺿـﻊ
ﻭﺇﻥ ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﺘﻔﺴﲑ ﺇﻥ ½ﻟﻌﻞ¼ ﻭ½ﻋﺴﻰ¼ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻠﺘﺤﻘﻴﻖ ﻣﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﻟﻌﺎﺭﻑ ﻣـﻦ ﺩﻗـﺔ ﻣـﺴﻠﻚ ﺍﻟﺘﻘـﻮﻯ
ﻭﺻﻌﻮﺑﺔ ﺇﺻﺎﺑﺔ ﺭﺿﺎ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﺰﺓ ﺍﻟﺘﻮﺻﻞ ﺇﱃ ﺭﲪﺘﻪ ﻭﺛﻮﺍﺑﻪ) .ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﺑﻮﺍﻭ[ ﺃﻱ ﰲ ﻗﺮﺍﺀﺓ ﺍﳉﹸﻤﻬـﻮﺭ ﻋﻄﻔـﺎ ﺗﻔـﺴﲑﻳﺎ ﻋﻠـﻰ ﴿ﻭﺍﻃﻴﻌـﻮﺍ ﺍﷲ﴾ ﻛﻤـﺼﺎﺣﻔﻬﻢ ﺃﻱ ﻓﺈـﺎ ﺛﺎﺑﺘـﺔ ﰲ ﻣـﺼﺎﺣﻒ ﻣﻜـ ﹶﺔ )(٥
ﻭﺍﻟﻌﺮﺍﻕ ﻭﻣﺼﺤﻒِ ﻋﺜﻤﺎﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻗﻮﻟﻪ ½ﻭﺩﻭﺎ¼ ﺃﻱ ﰲ ﻗﺮﺍﺀﺓ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻛﺮﺳﻢ ﺍﳌﺼﺤﻒ ﺍﻟﺸﺎﻣﻲ
ﻭﺍﳌﺪﱐ ﻛﺄﻧﻪ ﻗﻴﻞ ﻛﻴﻒ ﻧﻄﻴﻌﻬﻤﺎ ﻓﻘﻴﻞ ﺳﺎﺭﻋﻮﺍ ﺇﱃ ﻣﺎ ﻳﻮﺟﺐ ﺍﳌﻐﻔﺮﺓ ﻭﻫﻮ ﺍﻟﻄﺎﻋﺔ ﺑﺎﻹﺳﻼﻡ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﺧﻼﺹ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻛﻌﺮﺿﻬﻤﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﻣﻀﺎﻑ ﻭ ﺃﺩﺍﺓِ ﺍﻟﺘﺸﺒﻴﻪ ﻭﻗﺪ ﺻﺮﺡ ﻤﺎ ﰲ ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ﻗـﺎﻝ ﺍﷲ )(٦
ﺗﻌﺎﱃ﴿ :ﻋﺮﺿﻬﺎ ﻛﻌﺮﺽ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻻﺭﺽ﴾] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﻮ ﻭﺻﻠﺖ ﺇﺣﺪﺍﳘﺎ ﺑﺎﻷﺧﺮﻯ[ ﺑﺄﻥ ﺟﻌﻠﺖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻃﹶﺒﻘﺎ ﻃﹶﺒﻘﺎ ﰒ ﻭﺻﻞ ﺍﻟﺒﻌﺾ ﺑـﺎﻟﺒﻌﺾ ﺣـﱴ ﺻـﺎﺭ ﺍﻟﻜـﻞﱡ )(٧
ﻃﹶﺒﻘﺎﹰ ﻭﺍﺣﺪﺍﹰ) .ﺧﺎﺯﻥ(
ﺴﻌﺔ[ ﺃﻱ ﺑﻘﻄﻊ ﺍﻟﻨﻈﺮ ﻋﻦ ﻣﻘﺎﺑﻞ ﻟﻪ ﻓﻠﻴﺲ ﺍﻟﻌﺮﺽ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﻄﻮﻝ ﺑﻞ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﻄﻠﻖ ﺍﻟﺴﻌﺔ ﻭﻟﻔﻆ ﺍﻟﻌـﺮﺽ
ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﺮﺽ ﺍﻟ )(٨
ﻳﻄﻠﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻌﲎ ﻭﻋﻠﻰ ﻣﺎ ﻳﻘﺎﺑﻞ ﺍﻟﻄﻮﻝ ﻭﻫﻮ ﺃﻗﺼﺮ ﺍﻻﻣﺘﺪﺍﺩﻳﻦ ﻭﻛﻞ ﻣﻦ ﺍﻹﻃﻼﻗﲔ ﺣﻘﻴﻘﻲ) .ﺟﻤﻞ(
٢٣٥
www.madinah.in
Madinah Gift Centre
ﻗﻮﻟﻪ] :ﰲ ﻃﺎﻋﺔ ﺍﷲ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻪ ﺻﺤﺔ ﺍﺧﺘﺼﺎﺹ ﺍﻹﻧﻔﺎﻕ ﺑﺎﳌﺘﻘﲔ ﻭﺟﻌﻠِﻪ ﺻﻔﺔ ﳍﻢ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺍﻟﻜﺎﻓﹼﲔ ﻋﻦ ﺇﻣﻀﺎﺋﻪ[ ﺃﻱ ﺑﺎﻟﺼﱪ ﻣﻦ ﻏﲑ ﻇﻬﻮﺭ ﺃﺛﺮ ﻟﻪ ﻋﻠﻰ ﺍﻟﺒﺸﺮﺓ ﻭﻗﻮﻟﻪ ½ﻣﻊ ﺍﻟﻘﺪﺭﺓ¼ ﺃﻱ ﻟِﻤﺎ ﺭﻭﺍﻩ ﺍﻹﻣـﺎﻡ ﺃﲪـﺪ ﻭﺃﺑـﻮ )(٢
ﺩﺍﻭﺩ ﻭﻏﲑﳘﺎ½ :ﻣﻦ ﻛﹶﻈﹶﻢ ﻏﹶﻴﻈﺎﹰ ﻭﻫﻮ ﻳﻘﺪِﺭ ﻋﻠﻰ ﺇﻧﻔﺎﺫﻩ ﻣﻸَ ﺍﷲُ ﻗﻠﺒﻪ ﺃﹶﻣﻨﺎ ﻭﺇﳝﺎﻧﺎ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻣﻊ ﺍﻟﻘﺪﺭﺓ ...ﺇﱁ[ ﻗﺎﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﻜﺒﲑ ﺃﺑﻮ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴﺎﺱ ﺍﻟﻌﻄﺎﺭ ﺍﻟﻘﺎﺩﺭﻱ ﺍﻟﺮﺿﻮﻱ ﺣﻔﻈﻪ ﺍﷲ ﺗﻌﺎﱃ: )(٣
ﺃﻳﻬﺎ ﺍﳌﺴﻠﻤﻮﻥ :ﺇﻥﱠ ﻣﻦ ﹶﺃﻋﻘﹶﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﻢ ﺃﹶﻗﻠﱡﻬﻢ ﻏﻀﺒﺎ ﻓﺴﻴﺪ ﺍﻟﹾﺨﻠﹾﻖ ﻭﺃﻓﻀﻞﹸ ﺍﻟﹾﺨﻠﹾـﻖ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻛـﺎﻥ ﻻ ﻳﻐـﻀﺐ
ﻟﻨﻔﺴﻪ ﺇﻧﻤﺎ ﻛﺎﻥ ﻳﻐﻀﺐ ﺇﺫﺍ ﺍﻧﺘـﻬﻜﺖ ﺣﺮﻣـﺎﺕ ﺍﷲ ،ﻭﺍﻋﻠﻤـﻮﺍ ﺃﻥﹼ ﺍﻟﻐـﻀﺐ ﺍﶈﻤـﻮﺩ :ﻭﻫـﻮ ﻣـﺎ ﻛـﺎﻥ ﷲ ﺗﻌـﺎﱃ ﻋﻨـﺪﻣﺎ ﺗﻨﺘﻬـﻚ
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ﻣﺤﺎﺭﻣﻪ ،ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺛﹶﻤﺮ ﹲﺓ ﻣﻦ ﺛﹶﻤﺮﺍﺕ ﺍﻹﳝﺎﻥ؛ ﺇﺫ ﺃﻥﹼ ﺍﻟﺬﻱ ﻻ ﻳﻐﻀﺐ ﰲ ﻫﺬﺍ ﺍﻟﹾﻤﺤﻞﹼ ﺿﻌﻴﻒ ﺍﻹﳝﺎﻥ .ﻭﻛـﺬﻟﻚ ﻣـﻦ ﺍﻟﻐـﻀﺐ
ﺍﶈﻤﻮﺩ :ﺍﻟﻐﻀﺐ ﳌﺎ ﻳﺤﺪﺙﹸ ﻟﻠﻤﺴﻠﻤﲔ ﻣـﻦ ﺳـﻔﹾﻚ ﻟﻠـﺪﻣﺎﺀ ،ﻭﺍﻧﺘـﻬﺎﻙ ﻟﻸﻋـﺮﺍﺽ ،ﻭﺍﺳـﺘﺒﺎﺣﺔ ﻟﻸﻣـﻮﺍﻝ ،ﻭﺇﺷـﺎﻋﺔ ﺍﻟﻔﺎﺣـﺸﺔ،
ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﻟﺪﻳﻦ ﻭﺷﻌﺎﺋﺮﻩ ،ﻓﻬﺬﺍ ﻛﱡﻠﻪ ﳑﺎ ﻳﻮﺟﺐ ﺍﻟﻐﻀﺐ ﷲ ﺗﻌﺎﱃ ﻭﻋﻼﻣ ﹲﺔ ﻋﻠﻰ ﻗﹸﻮﺓ ﺍﻹﳝﺎﻥ .ﻓﻨﺴﺄﹶﻝﹸ ﺍﷲَ ﻋﺰ ﻭﺟﻞﹼ ﺃﻥ ﻳﺠﻌﻠﹶﻨـﺎ
ﻣﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ ﻭﺍﻟﻜﺎﻇﻤﲔ ﺍﻟﻐﻴﻆ ﻭﺍﻟﻌﺎﻓﲔ ﻋﻦ ﺍﻟﻨﺎﺱ ،ﻭﺻـﻠﱠﻰ ﺍﷲُ ﺗﻌـﺎﱃ ﻋﻠـﻰ ﺣﺒﻴﺒـﻪ ﺧـﲑِ ﺧﻠﻘِـﻪ ﳏﻤـﺪ ﻭﻋﻠـﻰ ﺁﻟـﻪ ﻭﺃﺻـﺤﺎﺑِﻪ
ﺃﲨﻌﲔ ") .ﺍﶈﺎﺿﺮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ" ،ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﺻـ ،٢٣٦ﺍﻟﺮﺳﺎﻟﺔ "ﻋﻼﺝ ﺍﻟﻐﻀﺐ"( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻘﻮﺑﺘﻬﻢ[ ﺇﻧﻤﺎ ﻗﺪﺭ ½ﻋﻘﻮﺑﺘﻬﻢ¼ ﻷﻥ ﺍﻟﻌﻔﹾﻮ ﻻ ﻳﺘﺼﻮﺭ ﰲ ﺫﻭﺍﺕ ﺍﻟﻨﺎﺱ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻛﺎﻟﺰﻧﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺍﻟﻌﻤﻮﻡ ﰲ ﺍﻟﻔﺎﺣﺸﺔ ﻻ ﺍﻟﺰﻧﺎ ﻓﻘﻂ ﻭﻗﻮﻟﻪ ½ﲟﺎ ﺩﻭﻧﻪ¼ ﺃﻱ ﺑﺄﻱ ﺫﻧﺐ ﻛﺎﻥ ﻭﻗﻮﻟـﻪ ½ﻛﺎﻟﻘﹸﺒﻠـﺔ¼ )(٥
ﺃﻱ ﻭﺍﻟﻠﱠﻤﺴﺔ ﻭﺍﻟﻨ ﹾﻈﺮﺓ ﻭﳓﻮِﳘﺎ ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺇﳕﺎ ﺻﺮﺡ ﺑﺬﻛﺮ ﺍﻟﻔﺎﺣﺸﺔ ﻣﻊ ﺩﺧﻮﳍﺎ ﰲ ﻇﻠـﻢ ﺍﻟـﻨﻔﺲ ﻭﺗـﺮﻙ ﻣﻘﺘـﻀﻰ ﺍﻟﻈـﺎﻫﺮ ﻷﻥ
ﺍﳌﺮﺍﺩ ﺎ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﻇﻠﻢ ﺍﻟﻨﻔﺲ ﺃﻭ ﻟﻴﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﻋﺪﻡ ﺍﳌﹸﺒﺎﻻﺓ ﰲ ﺍﻟﻐﻔﺮﺍﻥ ﻓﺈﻥ ﺍﻟﺬﻧﻮﺏ ﻭﺇﻥ ﺟﻠﹼﺖ ﻓﻌﻔﻮﻩ ﺃﹶﻋﻈﻢ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﲟﺎ ﺩﻭﻧﻪ[ ﺇﳕﺎ ﻓﺴﺮ ﺑﻪ ﻟﻴﻜﻮﻥ ﻣﻐﺎﻳﺮﺍ ﻟﻠﻔﺎﺣﺸﺔ ﻓﻴﺼﺢ ﻋﻄﻔﻪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﻋﻴﺪﻩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣﻀﺎﻑ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ﴿] :ﻭﱂ ﻳﺼِﺮﻭﺍﻋﻠﻰ ﻣـﺎ ﻓﻌﻠـﻮﺍ﴾[ ﻓﻴـﻪ ﺃﻥ ﺍﻹﺻـﺮﺍﺭﻋﻠﻰ ﺍﻟـﺼﻐﲑﺓ ﻣـﻦ ﺍﻟﻜﺒـﺎﺋﺮ .ﺃﺧـﺮﺝ ﺍﺑـﻦ ﺃﰊ ﺍﻟـﺪﻧﻴﺎ ﰲ ﻛﺘـﺎﺏ ﺍﻟﺘﻮﺑـﺔ )(٨
ﻭﺍﻟﺒﻴﻬﻘﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ:ﻛﻞ ﺫﻧﺐ ﺃﺻﺮ ﻋﻠﻴﻪ ﺍﻟﻌﺒﺪ ﻛﺒﲑ ﻭﻟﻴﺲ ﺑﻜﺒﲑ ﻣﺎ ﺗﺎﺏ ﻋﻨﻪ ﺍﻟﻌﺒﺪ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃ ﹼﻥ ﺍﻟﺬﻱ ﺃﹶﺗﻮﻩ ﻣﻌﺼﻴﺔﹲ[ ﺇﺷﺎﺭﺓ ﳌﻔﻌﻮﻝ ½ﻳﻌﻠﻤﻮﻥ¼) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٩
٢٣٦
www.madinah.in
Madinah Gift Centre
ﻋﺎﻗﺒﺔ ْ ُ َ
اﻟﻤﻜﺬﺑ ِ ْ َ ) ﴾(۱۳۷اﻟﺮﺳـﻞ أي آﺧـﺮ أﻣـﺮﻫﻢ ﻣـﻦ اﳍـﻼك) (٢ﻓـﻼ ﲢﺰﻧـﻮا ﻓﺎﻧﻈﺮوا َ ْ َ
ﻛﻴﻒ َ َ
ﺎن َ ِ َ ُ أﻳﻬﺎ اﳌﺆﻣﻨﻮن ﴿ﻓ ِـﻲ ْ َ ْ ِ
اﻻرض َ ْ ُ ُ ْ
ﻟﻠﻤﺘﻘ ِ ْ َ )﴾(۱۳۸ ﻟﻠﻨﺎس﴾ ﻛﻠﻬﻢ ﴿ َو ًُﺪى﴾ ﻣﻦ اﻟﻀﻼﻟﺔ ﴿ و َ ْ
ﻣﻮﻋ َِﻈ ٌﺔ ْ ُ ﻟﻐﻠﺒﺘﻬﻢ ﻓﺄﻧﺎ أﻣﻬﻠﻬﻢ ﻟﻮﻗﺘﻬﻢَ ٰ ﴿ .ﺬا﴾ اﻟﻘﺮآن ﴿ َ َ ٌ
ﺑﻴﺎن )(٣
ِ
َﻮن﴾ ﺑﺎﻟﻐﻠﺒﺔ ﻋﻠﻴﻬﻢ ﴿ ِ ْ ﺗﺤﺰﻧﻮا﴾ ﻋ ﻣﺎ أﺻﺎﺑﻜﻢ ﺑﺄ ُﺣﺪ ﴿ َو َ ْ ُ ُ
ﻣﻨﻬﻢ ﴿ َو َﻻ َﺗ ِ ُ ْﻨﻮا﴾ ﺗﻀﻌﻔﻮا ﻋﻦ ﻗﺘﺎل اﻟﻜﻔﺎر ﴿ َو َﻻ َ ْ َ ُ ْ
)(٤
ان اﻻﻋﻠ ْ َ
اﻧﺘﻢ ْ َ ْ
:ﺃﻱ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ١٢ .
ان ْ َ ْ ُ ْ
ﻳﻤﺴﺴﻜﻢ﴾ ﻳﺼﺒﻜﻢ ﺑﺄﺣﺪ ﴿ َ ْ ٌح﴾ ﺑﻔﺘﺢ اﻟﻘﺎف وﺿﻤﻬﺎ ﻣﺆﻣﻨ ِ ْ َ ) ﴾(۱۳۹ﺣﻘﺎ ،وﺟﻮاﺑﻪ دل ﻋﻠﻴﻪ ﳎﻤﻮع ﻣﺎ ﻗﺒﻠﻪ ﴿ ِ ْ ُُْْ
ﻛﻨﺘﻢ ْ ِ
)(٦ )(٥
اﻟﻨﺎس﴾ ﻳﻮﻣﺎ
ِ ﻧﺪاوﻟُ َﺎ﴾ ﻧﺼﺮﻓﻬﺎ ﴿ ﺑَ ْ َ ﺗﻠﻚ ْ َ ُ
اﻻﻳﺎم ُ َ ِ ﻣﺜﻠُ ٗ﴾) (٧ﺑﺒﺪر ﴿ َو ِ ْ َ
اﻟﻘﻮم﴾ اﻟﻜﻔﺎر ﴿ َ ْ ٌح ْ ﺟﻬﺪ ﻣﻦ ﺟﺮح وﳓﻮه ﴿ َ َ ْ
ﻓﻘﺪ َﻣﺲ ْ َ ْ َ
ﻳﻦ َ ُ ْ ﻟﻴﻌﻠ ََﻢ اﷲُ﴾) (٩ﻋﻠﻢ ﻇﻬﻮر)ِ ﴿ (١٠
ﻟﻔﺮﻗﺔ وﻳﻮﻣﺎ ﻷﺧﺮى ﻟﻴﺘﻌﻈﻮا ﴿ َو ِ َ ْ
)(٨
ﻣﻨﻮا﴾ ............................... اﻟﺬ ْ َ
ﻗﻮﻟﻪ] :ﻫﺬﺍ ﺍﻷﺟﺮ [ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺨﺼﻮﺹ ﺑﺎﳌﺪﺡ ﳏﺬﻭﻑ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﳍﻼﻙ[ ﺑﻴﺎﻥ ﻵﺧِﺮ ﺃﻣﺮِﻫﻢ ﻭﻗﻮﻟﻪ ½ﻓﻼ ﺗﺤﺰﻧﻮﺍ ﻟِﻐﻠﹶﺒﺘﻬﻢ¼ ﺃﻱ ﻋﻠﻴﻜﻢ ﻭﻗﻮﻟﻪ ½ﻟﻮﻗﺘﻬﻢ¼ ﺃﻱ ﻭﻗﺖ ﻫﻼﻛﻬـﻢ ﺍﻟـﺬﻱ ﺳـﺒﻖ )(٢
ﰲ ﻋﻠﻤﻲ ﻫﻼﻛﻬﻢ ﻓﻴﻪ) .ﺟﻤﻞ(
0
0
ﺍﻟﻘﺮﺁﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﻌﻒِ ﻗﻮﻝِ ﻣﻦ ﻗﺎﻝ ﺇﻥ ½ﻫﺬﺍ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﻗﻮﻟﻪ ﴿ﻗﺪ ﺧﻠﺖ﴾ ﺃﻭ ﺇﱃ ﻣﻔﻬﻮﻡ ﻗﻮﻟﻪ ﴿ﻓﺎﻧﻈﺮﻭﺍ﴾ ،ﻭﻭﺟﻪ
ُ ﻗﻮﻟﻪ] : )(٣
ﺍﻟﻀﻌﻒ ﺃﻥﹼ ﺻﻔﺔ ﻛﻮﻧﻪ ﺑﻴﺎﻧﺎ ﻭﻫﺪﻯ ﻭﻣﻮﻋﻈﺔﹰ ﻳﻨﺎﺳﺐ ﺍﻟﻘﺮﺁﻥﹶ ﺩﻭﻥ ﻏﲑِﻩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻻ ﻨﻮﺍ[ ﻫﺬﺍ ﻭﻣﺎ ﻋﻄﻒ ﻋﻠﻴﻪ ﻣﻌﻄﻮﻓﺎﻥ ﰲ ﺍﳌﻌﲎ ﻋﻠﻰ ﻗﻮﻟـﻪ ﴿ﻓـﺴﲑﻭﺍ ﰲ ﺍﻷﺭﺽ ...ﺇﱁ ﴾ ،ﻭﻫـﺬﻩ ﺍﻵﻳـﺔ ﺃﻱ ﻗﻮﻟـﻪ )(٤
﴿ﻭﻻ ﻨﻮﺍ﴾ ﻧﺰﻟﺖ ﻳﻮﻡ ﺃﹸﺣﺪٍ ﺣﲔ ﺃﹶﻣﺮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﺻﺤﺎﺑﻪ ﺑﻄﻠﺐ ﺍﻟﻘﻮﻡ ﻣﻊ ﻣﺎ ﺃﺻﺎﻢ ﻣﻦ ﺍﳉِﺮﺍﺡ ﻓﺎﺷﺘﺪ ﺫﻟـﻚ
ﻋﻠﻴﻬﻢ ﻓﺄﻧﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﳎﻤﻮﻉ ﻣﺎ ﻗﺒﻠﻪ[ ﻭﻫﻮ ﻗﻮﻟﻪ ½ﻓﺴِﲑﻭﺍ ﻭﻻ ﺗﻬِﻨﻮﺍ ﻭﻻ ﺗﺤﺰﻧﻮﺍ¼) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﺑﻔﺘﺢ ﺍﻟﻘﺎﻑ ﻭﺿﻤﻬﺎ[ ﻗﻴﻞ ﳘﺎ ﻟﻐﺘﺎﻥ ﲟﻌﲎ ﻭﺍﺣﺪ ﻭﻗﻴﻞ ﻫﻮ ﺑﺎﻟﻔﺘﺢ ﺍﳉِﺮﺍﺡ ﻭﺑﺎﻟﻀﻢ ﹶﺃﻟﹶﻤﻬﺎ) .ﺍﻟﺒﻴﻀﺎﻭﻱ( )(٦
ﻗﻮﻟﻪ] :ﻣﺜﻠﻪ[ ﺃﻱ ﰲ ﺍﳉﻤﻠﺔ ﻭﺇﻻ ﻓﺎﻟﺬﻱ ﺃﺻﺎﺑﺖ ﺍﻟﻜﻔﺎﺭ ﺑِﺒﺪﺭٍ ﺃﻋﻈﻢ ﻷﻧﻪ ﺃﹸﺳﺮ ﻣﻨﻬﻢ ﺳﺒﻌﻮﻥ ﻭﻗﹸﺘﻞ ﺳﺒﻌﻮﻥ ،ﻭﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺃﹸﺣـﺪ )(٧
ﻗﹸﺘﻞ ﻣﻨﻬﻢ ﺳﺒﻌﻮﻥ ﻭﺃﹸﺳﺮ ﻋﺸﺮﻭﻥ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻟﻴﺘـﻌِﻈﹸﻮﺍ[ ﻗﺪﺭﻩ ﻟِﻴﻌﻄﹶﻒ ﻋﻠﻴﻪ ½ﻭﻟِﻴﻌﻠﻢ ¼ﺇﱃ ﺁﺧِﺮ ﺍﳌﻌﻄﻮﻓﺎﺕ ﺍﻷﺭﺑﻊ ﻓﻘﺪ ﻋـﻠﹼﻠﺖِ ﺍﳌﹸﺪﺍﻭﻟﺔ ﺑﺄﺭﺑﻊِ ﻋِﻠﹶﻞٍ؛ ﺍﻟﺜﻼﺛﺔ ﺍﻷُﻭﱃ ﻣﻨﻬﺎ )(٨
ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻥ ﺍﳌﺪﺍﻭﻟﺔ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻷَﺧﲑﺓ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﺎ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ) .ﺟﻤﻞ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻭﻟﻴﻌﻠﻢ ﺍﷲ ...ﺇﱁ[ ﺃﻱ ﻟﻴﻤﻴﺰ ﺍﳌﺆﻣﻦ ﺍﳌﹸﺨﻠِﺺ ﳑﻦ ﻳﺮﺗﺪ ﻋﻦ ﺍﻟﺪﻳﻦ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﺍﳌﹶﺸﻘﱠﺔ ﻛﻤﺎ ﻭﻗﻊ ﰲ ﺃﹸﺣﺪ) .ﺧﺎﺯﻥ( )(٩
ﻗﻮﻟﻪ] :ﻋِﻠﻢ ﻇﹸﻬﻮﺭٍ[ ﺃﻱ ﻋِﻠﻢ ﻭﺟﻮﺩ ﺃﻱ ﻋﻠﻤﺎ ﻣﺘﻌﻠﱢﻘﺎ ﺑﺎﻟﻮﺟﻮﺩ ﺍﳋﺎﺭﺟﻲ ،ﻭﺍﳌﺮﺍﺩ ﺍﻟﻈﻬﻮﺭ ﻟﻨﺎ ﺃﻱ ﻟﻴﻈﻬِـﺮ ﻟﻨـﺎ ﺍﳌـﺆﻣﻦ ﻣِـﻦ ﻏـﲑﻩ )(١٠
ﻭﺇﻻ ﻓﻌِﻠﻤﻪ ﻣﺘﻌﻠﱢﻖ ﺃﺯﻻﹰ ﺑﻜﻞﹼ ﺷﻲﺀ) .ﺟﻤﻞ(
٢٣٧
www.madinah.in
Madinah Gift Centre
ﻓﻘﺪ َ َ ْ ُ ُ ْ ُ
)(٧ )(٦
ﻉ
ﺗﺘﺄﻣﻠﻮن اﳊﺎل ﻛﻴﻒ ﻫﻲ ﻓﻠﻢ اﺰﻣﺘﻢ ؟ وﻧﺰل ﰲ ﻫﺰﳝﺘﻬﻢ ﳌﺎ أ ﺷﻴﻊ أن اﻟﻨﺒﻲ ﻗﺘـﻞ وﻗـﺎل ﳍـﻢ اﳌﻨـﺎﻓﻘﻮن إن ﻛـﺎن
ﻗﺘﻞ﴾ ﻛﻐﲑه ﴿ا ْ َﻘ َﻠ ْ ُ ْ ﻗﺒﻠ ِ ِ ُ ُ ﻗﺪ َﺧﻠ َْﺖ ِ ْ ﻗﺘﻞ ﻓﺎرﺟﻌﻮا إﱃ دﻳﻨﻜﻢَ ﴿ :و َﻣﺎ ُ َ ٌ
ﻣﺤﻤﺪ ِاﻻ َ ُ ْ ٌ
)(٩)(٨
ﺘﻢ َﻋﻠـﻰ ﻣﺎت َ ْاو ُ ِ َ
اﻟﺮﺳﻞ اَ َﻓﺎۡ ِ ٕ ْﻦ َ ﻣﻦ َ ْ َ ْ رﺳﻮل
ﻗﻮﻟﻪ] :ﺃﹶﺧ ﹶﻠﺼﻮﺍ ﰲ ﺇﳝﺎﻢ[ ﻭﺇﳕﺎ ﻗﺪﺭ ½ﺃﺧﻠﹶﺼﻮﺍ¼ ﻷﻢ ﻛﺎﻧﻮﺍ ﻛﻠﱡﻬﻢ ﻣﺆﻣﻨﲔ ﻇﺎﻫﺮﺍ ،ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻳﻜـﺮﻣﻬﻢ ﺑﺎﻟـﺸﻬﺎﺩﺓ[ ﺃﻱ ﰲ ﺳـﺒﻴﻞ ﺍﷲ ﻭﺫﻟـﻚ ﺃﻥ ﻗﻮﻣـﺎ ﻣـﻦ ﺍﳌـﺴﻠﻤﲔ ﻓـﺎﺗﻬﻢ ﻳـﻮﻡ ﺑـﺪﺭٍ ﻭﻛـﺎﻧﻮﺍ ﻳﺘﻤﻨـﻮﻥ ﻟﻘـﺎﺀ ﺍﻟﻌـﺪﻭ )(٢
ﻭﻳﻠﺘﻤِﺴﻮﻥ ﻓﻴﻪ ﺍﻟﺸﻬﺎﺩﺓﹶ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻳﻌﺎﻗِﺒﻬﻢ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﻧﻔﻲ ﺍﳌﹶﺤﺒﺔ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺒﻐﺾ ﻭﰲ ﺇﻳﻘﺎﻋﻪ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ ﺗﻌﺮﻳﺾ ﳌﹶﺤﺒﺘﻪ ﺗﻌﺎﱃ ﳌﹸﻘﺎﺑِﻠِﻴﻬﻢ) .ﻛﺮﺧﻲ( )(٣
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ﻗﻮﻟﻪ] :ﺑﻞ ﺃ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺃﹶﻡ¼ ﻣﻨﻘﻄﻌﺔ ﻭﻣﻌﲎ ﺍﳍﻤﺰﺓ ﻓﻴﻪ ﻟﻺﻧﻜﺎﺭ ﺃﻱ ﻻﺗﺤﺴﺒﻮﺍ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﺎ ﻧﺎﻝ ﺷﻬﺪﺍﺅﻩ[ ﰲ ﺍﳊﺪﻳﺚ :ﺍﻃﱠﻠﹶﻊ ﺍﷲُ ﻋﻠﻰ ﺃﻫﻞ ﺑﺪﺭٍ ﻓﻘﺎﻝ ½ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﺷﺌﺘﻢ ﻓﻘﺪ ﻏﹶﻔﺮﺕ ﻟﻜﻢ¼) .ﺻﺎﻭﻱ( )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﺳﺒﺒﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﹾﻑ ﺍﳌﻀﺎﻑ).ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺑﺼﺮﺍﺀُ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻨﻈﹶﺮ ﺑﺼﺮﻳﺔ ﺗﻨﺼِﺐ ﻣﻔﻌﻮﻻ ﻭﺍﺣﺪﺍ ﻗﺪﺭﻩ ﺑﻘﻮﻟﻪ ½ﺍﳊﺎﻝ¼).ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﳏﻤﺪ ﺇﻻ ﺭﺳﻮﻝ[ ﻗﻴﻞ :ﺍﻟﻘﺼﺮ ﻗﻠﱯ ﻓﺈﻢ ﳌﹼﺎ ﺍﻧﻘﻠﹶﺒﻮﺍ ﻛﺄﻧﻬﻢ ﺍﻋﺘﻘﹶﺪﻭﺍ ﺃﻧﻪ ﻟﻴﺲ ﻛـﺴﺎﺋﺮ ﺍﻟﺮﺳـﻞ ﰲ ﺃﻧـﻪ ﳝـﻮﺕ ﻛﻤـﺎ )(٨
ﻣﺎﺗﻮﺍ ﻭﻳﺠﺐ ﺍﻟﺘﻤﺴﻚ ﺑﺪِﻳﻨﻪ ﺑﻌﺪﻩ ﻛﻤﺎ ﳚﺐ ﺍﻟﺘﻤﺴﻚ ﺑﺄﺩﻳﺎﻢ ﺑﻌﺪﻫﻢ .ﻭﻗﻮﻟﻪ ½ﺃﻓﺈﻥ ﻣﺎﺕ¼ ﺃﻱ ﻓـﻼ ﻳﻨﺒﻐـﻲ ﺍﻟﺮﺟـﻮﻉ ﻋـﻦ ﺩﻳﻨـﻪ
ﺑﻌﺪ ﻣﻮﺗﻪ ﻷﻧﻪ ﻛﺴﺎﺋﺮ ﺍﻻﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ،ﻭﺃﳑﻬﻢ ﱂ ﻳﺮﺟِﻌﻮﺍ ﻋﻦ ﺃﺩﻳﺎﻢ ﲟﻮﻢ ﻭﻗﺘﻠﻬﻢ .ﻓﺎﳊﺎﺻﻞ ﺃﻥﹼ ﺍﷲ ﺗﻌـﺎﱃ ﺑﻴــﻦ ﺃﻥ ﻣـﻮﺕ
ﺳﻴﺪﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺃﻭ ﻗﺘﻠﹶﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻮﺟﺐ ﺿﻌﻔﺎ ﰲ ﺩﻳﻨﻪ ﻭﻻ ﺍﻟﺮﺟﻮﻉ ﻋﻨﻪ ﺑـﺪﻟﻴﻞ ﻣـﻮﺕ ﺳـﺎﺋﺮ ﺍﻷﻧﺒﻴـﺎﺀ ﻗﺒﻠﹶـﻪ
ﻭﺃﻥﹼ ﺃﹶﺗﺒﺎﻋﻬﻢ ﻋﻠﻰ ﺃﺩﻳﺎﻥ ﺃﻧﺒﻴﺎﺋﻬﻢ ﺑﻌﺪ ﻣﻮﻢ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﳏﻤﺪ ﺇﻻ ﺭﺳﻮﻝ[ ﺃﻱ ﻻ ﺭﺏ ﻣﻌﺒﻮ ﺩ ﻓﺎﻟﻘﺼﺮ ﻗﺼﺮ ﻗﻠﺐ ﻭﺍﳌﻘـﺼﻮﺩ ﻣـﻦ ﺫﻟـﻚ ﺍﻟـﺮﺩ ﻋﻠـﻰ ﺍﳌﻨـﺎﻓﻘﲔ ﺣﻴـﺚ ﻗـﺎﻟﻮﺍ )(٩
ﻟﻀﻌﻔﺎﺀ ﺍﳌﺴﻠﻤﲔ :ﺇﻥ ﻛﺎﻥ ﳏﻤﺪ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﻗﺘـﻞ ﻓـﺎﺭﺟِﻌﻮﺍ ﺇﱃ ﺩﻳـﻨﻜﻢ ﻭﺩﻳـﻦ ﺁﺑـﺎﺋﻜﻢ ﻓﺄﻓـﺎﺩ ﺃﻥ ﺳـﻴﺪﻧﺎ ﻭﻣﻮﻻﻧـﺎ
ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺒ ﺪ ﻣﺮﺳﻞ ﳚﻮﺯ ﻋﻠﻴـﻪ ﺍﳌـﻮﺕ ﻻ ﺭﺏ ﻣﻌﺒـﻮ ﺩ ﺣـﱴ ﺗﺘـﺮﻙ ﻋﺒـﺎﺩﺓﹸ ﺍﷲ ﺗﻌـﺎﱃ ﻣـﻦ ﺃﺟـﻞ ﻣﻮﺗِـﻪ ﻷﻥ
ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻭﺟﻮﺩﻩ ﺗﺒﻠﻴﻎﹸ ﺭﺳﺎﻟﺔِ ﺭﺑﻪ ﻭﻟﺬﻟﻚ ﻧﺰﻝ ﻗﹸﺮﺏ ﻭﻓﺎﺗِﻪ﴿ :ﺍﻟﻴﻮﻡ ﺍﻛﻤﻠﺖ ﻟﻜﻢ ﺩﻳﻨﻜﻢ﴾ ]ﺍﳌﺎﺋـﺪﺓ[ ،ﻭﻟﻜـﻦ ﳚـﺐ ﻋﻠﻴﻨـﺎ
ﺗﻌﻈﻴﻤﻪ ﻭﺍﺣﺘﺮﺍﻣﻪ ﺣﻴﺎ ﻭﻣﻴﺘﺎ ﻭﺍﻋﺘﻘﺎﺩ ﺃﻥﹼ ﻣﻌﺠِﺰﺍﺗِـﻪ ﺑﺎﻗﻴـﺔ ،ﻭﺍﺗﺒﺎﻋـﻪ ﻭﻃﺎﻋﺘـﻪ .ﻗـﺎﻝ ﺗﻌـﺎﱃ ﴿ﻣـﻦ ﻳﻄـﻊ ﺍﻟﺮﺳـﻮﻝ ﻓﻘـﺪ ﺍﻃـﺎﻉ ﺍﷲ﴾
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www.madinah.in
Madinah Gift Centre
اﻋﻘﺎﺑﻜﻢ﴾ رﺟﻌﺘﻢ إﱃ اﻟﻜﻔﺮ ،واﳉﻤﻠﺔ اﻷﺧﲑة ﳏﻞ اﻻﺳﺘﻔﻬﺎم اﻹﻧﻜﺎري أي ﻣﺎ ﻛﺎن ﻣﻌﺒﻮدا ﻓﺘ ـﺮﺟﻌﻮا ﴿ َو َ ْ َ َْ ُِْ
)(٣ )(٢
ﻣﻦ )(١
ِ
ﺳﻴﺠﺰي اﷲُ اﻟﺸ ِ ِ ْﻳﻦ) ﴾(۱۴۴ﻧﻌﻤﻪ ﺑﺎﻟﺜﺒﺎت ﴿ َو َﻣﺎ َ َ
ﺎن ِ َﻟﻨﻔ ٍْﺲ َ ْ
ان ﺷﻴﺌﺎ﴾ وإﳕﺎ ﻳﻀﺮ ﻧﻔﺴﻪ ﴿ َو َ َ ْ ِ
ﷲ َ ًْ َْ ِ ْ
ﻳﻨﻘﻠﺐ َﻋ ٰ َﻋﻘ ِ َ ْﻴ ِ َﻓﻠ َْﻦ ُ ا َ
ﻣﺆﺟﻼ﴾) (٥ﻣﺆﻗﺘـﺎ ﻻ ﻳﺘﻘـﺪموﻻﻳﺘـﺄﺧﺮ ﻓﻠـﻢ اـﺰﻣﺘﻢ!
ﺗﻤﻮت ِاﻻ ِﺑﺎ ِذ ِْن اﷲِ﴾ ﺑﻘﻀﺎﺋﻪ ﴿ﻛ ِ ٰ ًﺒﺎ﴾ ﻣﺼﺪر) (٤أي ﻛﺘﺐ اﷲ ذﻟﻚ ﴿ َ ً
َُْ َ
اﻟﺪﻧﻴﺎ﴾ أي ﺟﺰاءه ﻣﻨﻬﺎ )ْ ُ ﴿(٧ﻧﺆﺗ ِ ٖ ِﻣﻨْ َﺎ﴾ ﻣﺎ ﻳﺮد﴾ ﺑﻌﻤﻠﻪ ﴿ َ َ َ واﳍﺰﳝﺔ ﻻ ﺗﺪﻓﻊ اﳌﻮت واﻟﺜﺒﺎت ﻻ ﻳﻘﻄﻊ اﳊﻴﺎة ﴿ َو َ ْ
)(٦
ﺛﻮاب ْ َ ﻣﻦ ِ ْ
ﻳﻦ)َ ﴿ ﴾(۱۴۵و َﺎَﻳ ْﻦ﴾ ﻛﻢ
ﺳﻨﺠﺰي اﻟﺸ ِ ِ ْ َ ﻳﺮد َ َ َ
ﺛﻮاب ْاﻻ ٰ ِ َ ة ِ ُ ْﻧﺆﺗ ِ ٖ ِﻣﻨْ َﺎ﴾ أي ﻣﻦ ﺛﻮاﺑﻬﺎ ﴿ َو َ َ ْ ِ ﻗﺴﻢ ﻟﻪ وﻻ ﺣﻆ ﻟﻪ ﰲ اﻵﺧﺮة ﴿ َو َ ْ
ﻣﻦ ِ ْ
)(٨
]ﺍﻟﻨﺴﺎﺀ[ ﻭﱂ ﻳﻘﻞ ½ﻭﻫﻮ ﺣﻲ ¼ﻭ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻭﻣﺎ ﺃﺭﺳﻠﻨٰﻚ ﺍﻻ ﺭﲪﺔ ﻟﻠﻌﻠﻤﲔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ[ ﻭﱂ ﻳﻘﻞ ½ﻷﺻـﺤﺎﺑﻚ¼ .ﻭﻗـﺎﻝ ﺻـﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ½ﺣﻴﺎﰐ ﺧﲑ ﻟﻜﻢ ﻭﻣﻤﺎﰐ ﺧﲑ ﻟﻜﻢ¼] .ﺗﻨﺒﻴﻪ[ ﻓﻤﻦ ﺍﻋﺘﻘﺪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻧﻔـﻊ ﺑـﻪ ﺑﻌـﺪ ﺍﳌـﻮﺕ
ﺑﻞ ﻫﻮ ﻛﺂﺣﺎﺩِ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﺍﻟﻀﺎﻝﹼ ﺍﳌﹸﻀِﻞﹼ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺭﺟﻌﺘﻢ ﺇﱃ ﺍﻟﻜﻔﺮ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿:ﺍﻧﻘﻠﹶﺒﺘﻢ ﻋﻠﻰ ﺍﻋﻘﺎﺑﻜﻢ﴾ ﻛﻨﺎﻳﺔ ﻋـﻦ ﺍﻟﺮﺟـﻮﻉ ﻟﻠﻜﻔـﺮ ﻻﺣﻘﻴﻘـﺔﹸ ﺍﻻﻧﻘـﻼﺏ )(١
ﻋﻠﻰ ﺍﻷﻋﻘﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺴﻘﻮﻁ ﺇﱃ ﺧﻠﻒ).ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﳏﻞ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻹﻧﻜﺎﺭﻱ[ ﺃﻱ ﻓﺎﳍﻤﺰﺓ ﺩﺍﺧﻠﺔ ﻋﻠﻴﻬﺎ ﰲ ﺍﳌﻌﲎ ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﺃﺍﻧﻘﻠﺒﺘﻢ ﻋﻠﻰ ﺃﻋﻘـﺎﺑﻜﻢ ﺇﻥ ﻣـﺎﺕ ﺃﻭ ﻗﹸﺘـﻞ¼ ﺃﻱ )(٢
ﻻ ﻳﻨﺒﻐﻲ ﻣﻨﻜﻢ ﺍﻻﻧﻘﻼﺏ ﻭﺍﻻﺭﺗِﺪﺍﺩ ﺣﻴﻨﺌﺬ ﻷﻥ ﳏﻤﺪﺍ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺒﻠﱢﻎ ﻻ ﻣﻌﺒﻮ ﺩ ﻭﻗﺪ ﺑﻠﹼﻐﻜﻢ ،ﻭﺍﳌﻌﺒﻮﺩ ﺑﺎﻕ ﻓﻼ ﻭﺟـﻪ
ﻟﺮﺟﻮﻋﻜﻢ ﻋﻦ ﺍﻟﺪﻳﻦ ﺍﳊﻖ ﻟﻮ ﻣﺎﺕ ﻣﻦ ﺑـﻠﱠﻐﻜﻢ ﺇﻳﺎﻩ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﺎ ﻛﺎﻥ ﻣﻌﺒﻮﺩﺍ ...ﺇﱁ[ ﻫﺬﺍ ﺗﻔﺴﲑ ﳉﻤﻠﺔ ﺍﻟﻜﻼﻡ ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻘﺼﺮ ﻗﺼﺮ ﻗﻠﺐ ﻟﻠﺮﺩ ﻋﻠﻴﻬﻢ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻧﻪ )(٣
ﻣﻌﺒﻮﺩ ﻭﻫﻢ ﻭﺇﻥ ﱂ ﻳﻌﺘﻘِﺪﻭﺍ ﺫﻟﻚ ﺣﻘﻴﻘﺔ ﻟﻜﻦ ﻧﺰﻟﻮﺍ ﻣﱰِﻟﺔﹶ ﻣﻦ ﺍﻋﺘﻘﺪﻭﺍ ﺃﻟﻮﻫﻴﺘﻪ ﻻ ﺭﺳـﺎﻟﺘﻪ ﺣﻴـﺚ ﺭﺟﻌـﻮﺍ ﻋـﻦ ﺍﻟـﺪﻳﻦ ﺍﳊـﻖ ﳌﹼـﺎ
ﲰِﻌﻮﺍ ﺑِﻘﹶﺘﻠﻪ ﻓﻜﺄﻧﻬﻢ ﺍﻋﺘﻘﹶﺪﻭﻩ ﻣﻌﺒﻮﺩﺍ ﻭﻗﺪ ﻣﺎﺕ ﻓﺮﺟﻌﻮﺍ ﻋﻦ ﻋﺒﺎﺩﺗﻪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﺼﺪﺭ[ ﺃﻱ ﻣﻔﻌﻮﻝ ﻣﻄﻠﻖ ﻣﺆﻛﱢﺪ ﳌﻀﻤﻮﻥ ﺍﳉﻤﻠﺔ ﺍﻟﱵ ﻗﺒﻠﻪ ،ﻓﻌﺎﻣِﻠﹸﻪ ﻣﻀﻤﺮ ﺗﻘﺪﻳﺮﻩ ﻛﺘﺐ ﺍﷲ ﺫﻟﻚ ﻛﺘﺎﺑﺎ ﳓﻮ ﺻـﻨﻊ ﺍﷲ )(٤
ﻭﻭﻋﺪ ﺍﷲ ﻭﻛﺘﺎﺏ ﺍﷲ ﻋﻠﻴﻜﻢ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺘﺎﺏِ ﺍﳌﺆﺟﻞِ ﺍﳌﺸﺘﻤِﻞﹸ ﻋﻠﻰ ﺍﻵﺟﺎﻝ) .ﲰﲔ(
ﻗﻮﻟﻪ﴿] :ﻭﻣﺎ ﻛﺎﻥ ﻟﻨﻔﺲ ﺍﻥ ﲤﻮﺕ ﺍﻻ ﺑﺎﺫﻥ ﺍﷲ ﻛِ ٰﺘﺒﺎ ﻣﺆﺟﻼ﴾[ ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠـﻰ ﺃﻥ ﺍﻷﺟـﻞ ﻻ ﻳﺰﻳـﺪ ﻭﻻ ﻳـﻨﻘﺺ ﻭﺃﻥﹼ ﺍﳌﻘﺘـﻮﻝ )(٥
ﻣﻴﺖ ﺑﺄﺟﻠﻪ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﻣﻦ ﻳﺮﺩ﴾[ ﺍﻵﻳﺔ ،ﻓﻴﻪ ﺃﻥﹼ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺍﻷﻣﻮﺭ ﲟﻘﺎﺻﺪﻫﺎ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﻱ ﺟﺰﺍﺀَﻩ ﻣﻨﻬﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺇﺿﺎﻓﺔ ½ﺍﻟﺜﻮﺍﺏ¼ ﺇﱃ ½ﺍﻟﺪﻧﻴﺎ¼ ﺇﺿﺎﻓﺔ ﺍﳌﻈﺮﻭﻑ ﺇﱃ ﺍﻟﻈﺮﻑ ﻓﻼ ﻳﺮِﺩ ﺃﻥﹼ ﺍﻟﺪﻧﻴﺎ ﻟـﻴﺲ ﻓـﺎﻋﻼ )(٧
ﻭﻻ ﻣﻔﻌﻮﻻ ﻟﻠﺜﻮﺍﺏ ﻓﻤﺎ ﻣﻌﲎ ﺇﺿﺎﻓﺘﻪ ﺇﻟﻴﻬﺎ ،ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﺎ ﻗﹸﺴِﻢ ﻟﻪ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ½ﻣِﻦ¼ ﻟﻠﺘﺒﻌﻴﺾ.ﻭﻫﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﻔﻌﻮﻝ ½ﻧﺆﺕ¼ ﺃﻳﻀﹰﺎ].ﻋﻠﻤﻴﺔ[ )(٨
٢٣٩
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ﺛﻮاب ْاﻻ ٰ ِ َ ة ِ﴾ أي اﳉﻨﺔ) ،(٧وﺣﺴﻨﻪ :اﻟﺘﻔﻀﻞ ﻓﻮق اﻻﺳﺘﺤﻘﺎق ﴿َو اﷲُ ﺣﺴﻦ َ َ ِاﻟﺪﻧﻴﺎ﴾ اﻟﻨﺼﺮ واﻟﻐﻨﻴﻤﺔ ﴿ َو ُ ْ َ ﴿ َﻓﺎ ٰﺗٰ ُ ُﻢ اﷲُ َ َ َ
ﺛﻮاب ْ َ
ﻗﻮﻟﻪ] :ﻣﻌﻪ[ ﺃﻱ ﺣﺎﻝﹶ ﻛﻮﻥ ﺍﻟﺮﺑـﻴﲔ ﻣﻌﻪ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﻭﺍﻟﻘﺘﻞﹸ ﻟﻠﺒﻌﺾ ﻣﻨﻬﻢ ﻻ ﻟﻪ ﻷﻧﻪ ﱂ ﻳﺮﺩ ﺃﻥﹼ ﻧﺒﻴﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻗﹸﺘﻞ ﰲ ﺟِﻬﺎﺩ ﻗـ ﱡ
ﻂ )(١
،ﻓﻘﺪ ﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺎ ﲰﻌﻨﺎ ﺑﻨﱯ ﻗﹸﺘﻞ ﰲ ﺍﻟﻘﺘﺎﻝ ،ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻋﻠﻴـﻪ ﺍﻟﺮﲪـﺔ ﻭﲨﺎﻋـﺔ :ﱂ ﻳﻘﺘـﻞ
ﻧﱯ ﰲ ﺣﺮﺏ ﻗﻂﹼ .ﻭﳝﻜﻦ ﺃﻥ ﻳﺮﺍﺩ ﺑﺎﳌﹶﻌِﻴﺔ ﺍﳌﻌﻴﺔ ﰲ ﺍﻟﺪﻳﻦ ﺃﻱ ﺣﺎﻝ ﻛﻮﻢ ﻣﺼﺎﺣِﺒِﲔ ﰲ ﺍﻟﺪﻳﻦ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺭِﺑـﻴﻮﻥ[ ﺃﻱ ﺭﺑﺎﻧِﻴﻮﻥ ﻋﻠﻤﺎﺀُ ﺃﺗﻘﻴﺎﺀُ ﺃﻭ ﻋﺎﺑﺪﻭﻥ ﻟﺮﺑﻬﻢ ﻭﻗﻴﻞ ﲨﺎﻋﺎﺕ ﻭﺍﻟﺮِّﺑﻲ ﻣﻨﺴﻮﺏ ﺇﱃ ﺍﻟﺮﺑـﺔ ﻭﻫـﻲ ﺍﳉﻤﺎﻋـﺔ )(٢
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ﻟﻠﻤﺒﺎﻟﻐﺔ) .ﺑﻴﻀﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﺍﺳﺘﻜﺎﻧﻮﺍ[ ﺃﺻﻞ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ½ﺍِﺳﺘﻜﹶﻦ ¼ﻣﻦ ﺍﻟـﺴﻜﻮﻥ ﻷﻥ ﺍﳋﺎﺿِـﻊ ﻳـﺴﻜﹸﻦ ﻟـﺼﺎﺣﺒﻪ ﻟﻴـﺼﻨﻊ ﺑـﻪ ﻣـﺎ ﻳﺮﻳـﺪ ،ﻭﺍﻷﻟـﻒ )(٣
ﺗﻮﻟﱠﺪﺕ ﻣﻦ ﺇﺷﺒﺎﻉ ﺍﻟﻔﺘﺤﺔ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻳﺜِﻴﺒﻬﻢ[ ﻓﺴﺮ ﺍﳌﹶﺤﺒﺔ ﰲ ﺣﻖ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻹﺛﺎﺑﺔ ﻷﻥﹼ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻫﻲ ﻣﻴﻞ ﺍﻟﻘﻠﺐ ﻟﻠﻤﺤﺒـﻮﺏ ﻣـﺴﺘﺤﻴﻠ ﹲﺔ ﰲ ﺣـﻖ ﺍﷲ ﺗﻌـﺎﱃ ﻭﺍﻹﺛﺎﺑـﺔﹸ )(٤
ﻻﺯﻣﺔ ﻟﺬﻟﻚ ،ﻭﺍﻟﻘﺎﻋﺪﺓﹸ ﺃﻥﹼ ﻛﻞﹼ ﻣﺎ ﺍﺳﺘﺤﺎﻝﹶ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺒﺪﺋﻪ ﻭﻭﺭﺩ ﻳﻄﻠﻖ ﻭﻳﺮﺍﺩ ﻻﺯﻣﻪ ﻭﻏﺎﻳﺘﻪ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻛﺎﻥ ﻗﻮﳍﻢ[ ﺍﳉﹸﻤﻬﻮﺭ ﻋﻠﻰ ﻧﺼﺐ ½ﻗﻮﳍﻢ¼ ﺧﺒﺮﺍ ﻣﻘﺪﻣﺎ ﻭﺍﻻﺳﻢ ½ﺃﹶﻥﹾ¼ ﻭﻣﺎ ﰲ ﺣﻴﺰﻫﺎ ،ﺗﻘﺪﻳﺮﻩ ½ﻭﻣﺎ ﻛﺎﻥ ﻗـﻮﻟﹶﻬﻢ ﺇﻻ )(٥
ﻗﻮﻟﹸﻬﻢ ﻫﺬﺍ ﺍﻟﺪﻋﺎ َﺀ¼ ﺃﻱ ﻫﻮ ﺩﺃﺑﻬﻢ ﻭﺩﻳﺪﻧﻬﻢ ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻋﺎﺻﻢ ﰲ ﺭﻭﺍﻳﺔ ﻋﻨﻬﻤﺎ ﺑﺮﻓﻊ ½ﻗﻮﳍﻢ¼ ﻋﻠﻰ ﺃﻧـﻪ ﺍﺳـﻢ ،ﻭﺍﳋﺒـﺮ ½ﺃﹶﻥﹾ¼
ﻭﻣﺎ ﰲ ﺣﻴﺰﻫﺎ .ﻭﻗﺮﺍﺀﺓ ﺍﳉﹸﻤﻬﻮﺭ ﺃﹶﻭﱃ ﻷﻧﻪ ﺇﺫﺍ ﺍﺟﺘﻤﻊ ﻣﻌﺮِﻓﺘﺎﻥ ﻓﺎﻷَﻭﱃ ﺃﻥ ﺗﺠﻌـﻞ ﺍﻷﻋـﺮﻑ ﻣﻨـﻬﻤﺎ ﺍﲰـﺎ ﻭ½ﺃﻥﹾ¼ ﻭﻣـﺎ ﰲ ﺣﻴﺰﻫـﺎ
ﺃﻋﺮﻑ ،ﻗﺎﻟﻮﺍ ﻷﺎ ﺗﺸﺒﻪ ﺍﳌﹸﻀﻤﺮ ﻣﻦ ﺣﻴﺚ ﺃﻧﻬﺎ ﻻ ﺗﻀﻤﺮ ﻭﻻ ﺗﻮﺻﻒ ﻭﻻ ﻳﻮﺻﻒ ﺎ ﻭ½ﻗﻮﳍﻢ¼ ﻣﻀﺎﻑ ﳌﹸﻀﻤﺮ ﻓﻬـﻮ ﰲ ﺭﺗﺒـﺔ
ﺍﻟﻌﻠﹶﻢ ﻓﻬﻮ ﺃﻗﻞﹼ ﺗﻌﺮﻳﻔﺎ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﺇﻳﺬﺍﻧﺎ ﺑﺄ ﹼﻥ ﻣﺎ ﺃﹶﺻﺎﺑﻬﻢ ...ﺇﱁ[ ﻣﻌﻤﻮﻝ ﻟﻘﻮﻟﻪ ½ﻗﺎﻟﻮﺍ¼ ﺃﻱ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﺇﻳﺬﺍﻧﺎ ...ﺇﱁ) .ﺟﻤﻞ( )(٦
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﳉﻨﺔ[ ﺗﻔﺴﲑ ﻟـ ½ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ¼ ﻭﺍﳌﺮﺍﺩ ﺑﺎﳉﻨـﺔ ﺑﻌـﻀﻬﺎ ﺍﻟـﺬﻱ ﻳﻘﺎﺑـﻞ ﺃﻋﻤـﺎﻟﹶﻬﻢ ﺍﻟـﺼﺎﳊﺔ ﻭﻳـﺴﺘﺤِﻘﹼﻮﻧﻪ ـﺎ ﻭﻗﻮﻟـﻪ )(٧
½ﺍﻟﺘﻔﻀﻞ ﻓﻮﻕ ﺍﻻﺳﺘﺤﻘﺎﻕ¼ ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺃﻥ ﺍﳌﺮﺍﺩ ﲝﺴﻦ ﺍﻟﺜﻮﺍﺏ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﺤﻖ ﺑﺎﻟﻌﻤﻞ ﻳﺘﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﺎ
ﻋﻠﻴﻬﻢ ﻛﺄﻧﻪ ﻗﺎﻝ ﻓﺂﺗﺎﻫﻢ ﺍﷲ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﺎﺩﺓﹰ ﻣﻦ ﻧﻌﻴﻢ ﺍﳉِﻨﺎﻥ ﻋﻠﻰ ﻣﺎ ﻳﺴﺘﺤﻖ ﺑﺎﻟﻌﻤﻞ) .ﺟﻤﻞ(
٢٤٠
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ﻳﺮدوﻛﻢ َﻋ َ ْ َ ِ ُ ْ
اﻋﻘﺎﺑﻜﻢ﴾ إﱃ اﻟﻜﻔﺮ ﻳﻦ َﻛ َ ُ ْوا﴾ ﻓﻴﻤﺎ ﻳﺄﻣﺮوﻧﻜﻢ ﺑﻪ ﴿ َ ُ ْ ُ ْ ان ُ ِ ْ ُ
ﻣﻨﻮا ِ ْﻳﻦ َ ُ اﻟﻤﺤﺴﻨ ِ ْ َ )َ ﴿ ﴾(۱۴۸ﻳﺎﻳ َ ﺎ اﻟ ِﺬ ْ َ
ﻉ
ﻗﻮﻟﻪ] :ﺇﻥ ﺗﻄﻴﻌﻮﺍ ...ﺇﱁ[ ﻧﺰﻟﺖ ﰲ ﻗﻮﻝ ﺍﳌﻨﺎﻓﻘﲔ ﻟﻠﻤﺆﻣﻨﲔ ﻋﻨﺪ ﺍﳍﺰﳝﺔ½ :ﺍﺭﺟِﻌﻮﺍ ﺇﱃ ﺩﻳـﻨﻜﻢ ﻭﺇﺧـﻮﺍﻧِﻜﻢ ﻭﻟـﻮ ﻛـﺎﻥ ﳏﻤـﺪ )(١
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﺒﻴﺎ ﻟﹶﻤﺎ ﻗﹸﺘﻞ¼ ،ﻭﻗﻴﻞ ﺇﻥ ﺗﺴﺘﻜﻴﻨﻮﺍ ﻷﰊ ﺳـﻔﻴﺎﻥ ﻭﺃﺷـﻴﺎﻋﻪ ﻭﺗـﺴﺘﺄﻣﻨﻮﻫﻢ ﻳـﺮﺩﻭﻛﻢ ﺇﱃ ﺩﻳﻨـﻬﻢ ﻭﻗﻴـﻞ ﻋـﺎﻡ ﰲ
ﻣﻄﺎﻭﻋﺔ ﺍﻟﻜﹶﻔﹶﺮﺓ ﻭﺍﻟﱰﻭﻝِ ﻋﻠﻰ ﺣﻜﻤﻬﻢ ﻓﺈﻧﻪ ﻳﺴﺘﺠﺮ ﺇﱃ ﻣﻮﺍﻓﻘﺘﻬﻢ) .ﺑﻴﻀﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺍﺭﺗِﺤﺎﳍﻢ ﻣِﻦ ﺃﹸﺣﺪ[ ﺃﻱ ﻭﻗﺪ ﻧﺰﻟﻮﺍ ﺑِﻤﻠﹶﻞ ﺑﻮﺯﻥ ﺟﺒﻞ ﻣﻮﺿﻊ ﻗﺮﻳﺐ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻓﻘﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻣﺎ ﺻـﻨﻌﺘﻢ ﺷـﻴﺌﺎ )(٢
ﻓﻘﺪ ﺑﻘﻲ ﻣﻦ ﺍﻟﻘﻮﻡ ﻭﺟﻮﻩ ﻭﺭﺅﺳﺎﺀُ ﻳﺠﻤﻌﻮﻥ ﻋﻠﻴﻜﻢ ﻓﺎﺭﺟِﻌﻮﺍ ﻟﻨﺴﺘﺄﺻِﻞ ﻣﻦ ﺑﻘﻲ ﻓﻘﺎﻝ ﺑﻌﺾ ﺁﺧﺮ ﻣﻨﻬﻢ ﻻ ﺗﻔﻌﻠﻮﺍ ﻓﺈﻥﹼ ﺍﻟﺪﻭﻟﺔ ﻟﻜﻢ
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ﻓﻠﻮ ﺭﺟﻌﺘﻢ ﻟﺮﲟﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻜﻢ .ﻭﺧﺮﺝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺇِﺛﺮﻫﻢ ﰲ ﺳﺘﻤﺎﺋﺔ ﻭﺛﻼﺛﲔ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺷﻬﺪﻭﺍ ﺃﹸﺣﺪﺍ ﺣـﱴ ﻧـﺰﻝ
ﲝﻤﺮﺍﺀ ﺍﻷﺳﺪ ﻭﻫﻮ ﻣﻜﺎﻥ ﻋﻠﻰ ﲦﺎﻧﻴﺔ ﺃﻣﻴﺎﻝ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻓﻠﻢ ﻳﺪﺭِﻙ ﻣﻨﻬﻢ ﺃﹶﺣﺪﺍ ﻭﲤﺎﻡ ﺍﻟﻜﻼﻡ ﻣﺒﺴﻮﻁ ﰲ ﻛﺘﺐ ﺍﻟﺴﻴﺮ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺴﺒﺐ ﺇﺷﺮﺍﻛﻬﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻟﺒﺎﺀ ﺳﺒﺒﻴﺔ ﻭ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﺎ ﱂ ﻳﱰﻝ ﺑﻪ ﺳﻠﻄﺎﻧﺎ[ ﺁﻟِﻬﺔ ﱂ ﻳﱰﹼﻝ ﺍﷲ ﺑﺈﺷﺮﺍﻛﻬﺎ ﺣﺠﺔ ﻭﱂ ﻳﺮﺩ ﺃﻥ ﻫﻨﺎﻙ ﺣﺠﺔ ﺇﻻ ﺃﺎ ﱂ ﺗﱰﹼﻝ ﻋﻠﻴﻬﻢ ﻷﻥ ﺍﻟـﺸﺮﻙ ﻻ )(٤
ﻳﺴﺘﻘﻴﻢ ﺃﻥ ﺗﻘﹸﻮﻡ ﻋﻠﻴﻪ ﺣﺠﺔ ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﻧﻔﻲ ﺍﳊﺠﺔ ﻭﻧﺰﻭﻟِﻬﺎ ﲨﻴﻌﺎ ﻛﻘﻮﻟﻪ :ع ]ﻭﻻ ﺗـﺮﻯ ﺍﻟـﻀﺐ ـﺎ ﻳﻨﺠﺤِـﺮ[ ﺃﻱ ﻟـﻴﺲ ـﺎ
ﺿﺒﺎ ﻭﻻ ﻳﻨﺠﺤﺮ) .ﻣﺪﺍﺭﻙ(
ﺿﺐ ﻓﻴﻨﺠﺤِﺮ ﻭﱂ ﻳﻌﻦِ ﺃﻥ ﺎ
ﻗﻮﻟﻪ] :ﻫﻲ[ ﻫﺬﺍ ﻫﻮ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﻭﻟﻘﺪ ﺻﺪﻗﻜﻢ ﺍﷲ ﻭﻋﺪﻩ[ ﻧﺰﻟﺖ ﳌﹼﺎ ﺍﺟﺘﻤﻊ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻌﺪ ﺭﺟﻮﻋﻬﻢ ﻟﻠﻤﺪﻳﻨﺔ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ ﻣﻦ ﺃﻳـﻦ ﺃﹶﺻـﺎﺑﻨﺎ ﻫـﺬﺍ )(٦
ﻭﻗﺪ ﻭﻋﺪﻧﺎ ﺍﷲُ ﺗﻌﺎﱃ ﺑﺎﻟﻨﺼﺮ ﻭﻫﻮ ﻣﺎ ﻭﻋﺪﻫﻢ ﻋﻠﻰ ﻟﺴﺎﻥ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﻴﺚ ﻗﺎﻝ ﻟﻠﺮﻣﺎﺓ ))ﻻ ﺗﱪﺣـﻮﺍ ﻣـﻦ ﻣﻜـﺎﻧﻜﻢ
ﻭﻟﻦ ﺗﺰﺍﻟﹸﻮﺍ ﻏﺎﻟﺒِﲔ ﻣﺎ ﺛﹶﺒﺘﻢ ﻣﻜﺎﻧﻜﻢ(( ﻭﻗﺪ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﺈﻥﹼ ﺍﳌﺸﺮﻛﲔ ﳌﹼـﺎ ﺃﹶﻗﺒﻠـﻮﺍ ﺟﻌـﻞ ﺍﻟﺮﻣـﺎﺓﹸ ﻳﺮﻣـﻮﻢ ﻭﺍﻟﺒـﺎﻗﻮﻥ ﻳـﻀﺮﺑﻮﻢ
ﺑﺎﻟﺴﻴﻮﻑ ﺣﱴ ﺍﺰﻣﻮﺍ ﻭﺍﳌﺴﻠﻤﻮﻥ ﻋﻠﻰ ﺁﺛﺎﺭﻫﻢ ﻳﻘﺘﻠﻮﻢ ﻗﺘﻼ ﺫﹶﺭِﻳﻌﺎ ﺣﱴ ﻗﹶﺘﻠﻮﺍ ﻣﻨﻬﻢ ﻓﻮﻕ ﺍﻟﻌﺸﺮﻳﻦ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺗﻘﺘﻠﻮﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﺮﺍﺩ ﺑﻪ ﻫﻨﺎ ﻷﻧﻪ ﻭﻗﻊ ﲟﻌﲎ ½ﻋﻠِﻢ¼ ﻭ½ﻭﺟﺪ¼ ﻭﺃﺻﻠﻪ ½ﺃﹶﺑﺼﺮ ¼ﰒ ﻭﺿـﻊ ﻣﻮﺿِـﻊ ﺍﻟﻌِﻠـﻢ ﻭﺍﻟﻮﺟـﻮﺩِ )(٧
ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﻠﹶﻤﺎ ﺍﹶﺣﺲ ﻋﻴﺴﻰ ﻣﻨﻬﻢ ﺍﻟﻜﻔﺮ] ﴾ﺁﻝ ﻋﻤـﺮﺍﻥ[ ﺃﻱ ﻋﻠِـﻢ ﻭﻣﻨـﻪ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﻫـﻞ ﺗﺤِـﺲ ﻣﻨـﻬﻢ ﻣِـﻦ ﺍﹶﺣـﺪ﴾
]ﻣﺮﱘ[ ﺃﻱ ﺗﺮﻯ ﻭﲟﻌﲎ ﺍﻟﻄﻠﺐ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﹶﺘﺤﺴﺴﻮﺍ ﻣِﻦ ﻳﻮﺳﻒ ﻭﺍﹶﺧِﻴﻪ﴾]ﻳﻮﺳﻒ[ ﺃﻱ ﺍﻃﻠﹸﺒﻮﺍ ﺧﺒﺮﻩ) .ﻛﺮﺧﻲ(
٢٤١
www.madinah.in
Madinah Gift Centre
اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎﳌﻘﺎم ﰲ ﺳﻔﺢ اﳉﺒﻞ ﻟﻠﺮﻣﻲ ﻓﻘﺎل ﺑﻌـﻀﻜﻢ½ :ﻧـﺬﻫﺐ ﻓﻘـﺪ ﻧـﺼﺮ أﺻـﺤﺎﺑﻨﺎ¼ وﺑﻌـﻀﻜﻢ½ :ﻻ ﳔـﺎﻟﻒ
ﺗﺤﺒﻮن﴾ ﻣﻦ
ار ﴾ اﷲ ﴿ﻣﺎ ُ ِ ْ َ ﺘﻢ﴾ أﻣﺮه ﻓﺘـﺮﻛﺘﻢ اﳌﺮﻛﺰ ﻟﻄﻠﺐ اﻟﻐﻨﻴﻤﺔ ﴿ﻣﻦ َ ْﻌﺪِ َ ۤ
ﻣﺎ َ ٰ أﻣﺮ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ¼ ﴿ َو َ َ
ﻋﺼ ْ ُ ْ
اﻟﺪﻧﻴﺎ﴾ ﻓﺘـﺮك اﳌﺮﻛﺰ ﻟﻠﻐﻨﻴﻤﺔ ﴿ َو ِ ْ ُ ْ اﻟﻨﺼﺮ ،وﺟﻮاب إذا دل ﻋﻠﻴﻪ ﻣﺎ ﻗﺒﻠﻪ أي ﻣﻨﻌﻜﻢ ﻧﺼﺮه ﴿ ِ ْ ُ ْ
)(١
ﻳﺮﻳﺪ
ﻣﻦ ِ ْ ُ
ﻣﻨﻜﻢ ْ ﻳﺮﻳﺪ ْ َ
ﻣﻦ ِ ْ ُ
ﻣﻨﻜﻢ ْ
)(٢
إﱄ ﻋﺒـﺎد اﷲ ﴿ َ َ َ َ ُ ْ
ﻓﺎﺛـﺎﺑﻜﻢ﴾) (٧ﻓﺠـﺎزاﻛﻢ)َۢ ﴿ (٨ﻏﻤـﺎ﴾ ﻳﺪﻋﻮﻛﻢ ا ُ ْ ٰ ﴾ أي ﻣـﻦ وراﺋﻜـﻢ ﻳﻘـﻮلّ : ﺳﻮل َ ْ ُ ْ ُ ْ ََ ٍ
)(٦
إﱄ ﻋﺒـﺎد اﷲ ّ اﺣﺪ و اﻟﺮ ُ ْ ُ
ﻐﻢ﴾ ﺑﺴﺒﺐ ﻏﻤﻜﻢ ﻟﻠﺮﺳﻮل ﺑﺎﳌﺨﺎﻟﻔﺔ وﻗﻴﻞ اﻟﺒﺎء ﲟﻌﲎ ﻋـ ،أي ﻣـﻀﺎﻋﻔﺎ ﻋـ ﻏـﻢ ﻓـﻮت اﻟﻐﻨﻴﻤـﺔ ﴿ َ ْ َ
ﻜـﻴﻼ﴾ ﺑﺎﳍﺰﳝﺔ ﴿ ِ َ ٍ ّ
ﻣﺎ َ َ َ ُ ْ
اﺻﺎﺑﻜﻢ﴾ ﻣﻦ اﻟﻘﺘـﻞ واﳍﺰﳝـﺔ ﴿ َو اﷲُ ﺗﺤﺰﻧﻮا َﻋ ٰ َﻣﺎ َ َ ُ ْ
ﻓﺎﺗﻜﻢ﴾ ﻣﻦ اﻟﻐﻨﻴﻤﺔ ﴿ َو َﻻ َ ۤ ﻣﺘﻌﻠﻖ ﺑﻌﻔﺎ أو ﺑﺄﺛﺎﺑﻜﻢ ﻓـ½ﻻ¼ زاﺋﺪة ﴿ َ ْ َ ُ ْ
)(٩
ﻗﻮﻟﻪ] :ﻣﺎ ﻗﺒﻠﹶﻪ[ ﻭﻫﻮ ﻗﻮﻟﻪ ﴿ﻭﻟﻘﺪ ﺻﺪﻗﻜﻢ ﺍﷲُ ﻭﻋﺪﻩ﴾) .ﺟﻤﻞ( )(١
0
0
ﻗﻮﻟﻪ] :ﻣﻨﻌﻜﻢ ﻧﺼﺮﻩ[ ﺫﹶﻛﺮ ﺑﻪ ﺍﳌﻔﺴﺮ ﺟﻮﺍﺏ ½ﺇﺫﺍ¼ ﺍﶈﺬﻭﻑ) .ﺻﺎﻭﻱ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻋﻄﻒ ﻋﻠﻰ ﺟﻮﺍﺏ ﺇﺫﺍ ﺍﳌﻘﺪﺭ[ ﺃﻱ ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻣﻨﻜﻢ ﻣـﻦ ﻳﺮﻳـﺪ ﺍﻟـﺪﻧﻴﺎ ﻭﻣـﻨﻜﻢ ﻣـﻦ ﻳﺮﻳـﺪ ﺍ ٰﻻﺧـﺮﺓ﴾ ﺍﻋﺘـﺮﺍﺽ ﺑـﲔ )(٣
ﺍﳌﻌﻄﻮﻑ ﻭﺍﳌﻌﻄﻮﻑ ﻋﻠﻴﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺍﺫﻛﺮﻭﺍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ½ﺇﺫ¼ ﻣﺘﻌﱢﻠﻖ ﲟﺤﺬﻭﻑ ﻻ ﺑـ ½ﺻﺮﻓﹶﻜﻢ¼ ﻛﻤﺎ ﻗﻴﻞ ﻟﺒﻌﺪﻩ ﻭﻟﻠﻔﺼﻞ ﺑﻴﻨﻬﻤﺎ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺗﻌﺮﺟﻮﻥ[ ﺃﻱ ﺗﻘﻴﻤﻮﻥ ﻣﻦ ﺍﻟﺘﻌﺮﻳﺞ ﻭﻫﻮ ﺍﻹﻗﺎﻣﺔ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻭﺍﳌﻌﲎ ﻭﻻ ﺗﻠﺘﻔِﺘﻮﻥ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀﻛﻢ ﻭﻻ ﻳﻘِـﻒ ﻭﺍﺣـﺪ )(٥
ﻣﻨﻜﻢ ﻟﻮﺍﺣﺪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻦ ﻭﺭﺍﺋﻜﻢ[ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ½ﰲ¼ ﲟﻌﲎ ½ﻣِﻦ¼ ﻭ½ﺃﺧﺮﻯ¼ ﲟﻌﲎ ½ﺁﺧِﺮ¼) .ﺟﻤﻞ( )(٦
ﻗﻮﻟﻪ] :ﻓﺄﹶﺛﺎﺑﻜﻢ[ ﺳﻤﻴﺖ ﺍﻟﻌﻘﻮﺑﺔﹸ ﺍﻟﱵ ﻧﺰﻟﺖ ﻢ ﺛﻮﺍﺑﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳌﹶﺠﺎﺯ ﻷﻥ ﻟﻔﻆ ﺍﻟﺜﻮﺍﺏ ﻻ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻷﻏﻠـﺐ ﺇﻻ ﰲ ﺍﳋـﲑ )(٧
ﻭﻗﺪ ﳚﻮﺯ ﺍﺳﺘﻌﻤﺎﻟﻪ ﰲ ﺍﻟﺸﺮ ﻷﻧﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ½ﺛﺎﺏ¼ ﺇﺫﺍ ﺭﺟﻊ ﻓﺄﺻﻞ ﺍﻟﺜﻮﺍﺏ ﻛﻞﹼ ﻣﺎ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﺟﺰﺍﺀ ﻓﻌﻠﻪ ﺳﻮﺍﺀ ﻛـﺎﻥ
ﺧﲑﺍ ﺃﻭ ﺷﺮﺍ ﻓﻤﱴ ﺣﻤﻠﻨﺎ ﻟﻔﻆ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺃﺻﻞ ﺍﻟﻠﻐﺔ ﻛﺎﻥ ﺣﻘﻴﻘﺔ ﻭﻣﱴ ﲪﻠﻨﺎﻩ ﻋﻠﻰ ﺍﻷﻏﻠﺐ ﻛﺎﻥ ﳎﺎﺯﺍ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻓﹶﺠﺎﺯﺍﻛﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺜﻮﺍﺏ ﻣﻄﻠﹶﻖ ﺍﳌﹸﺠﺎﺯﺍﺓ ﻭﺇﻻ ﻓﺎﻟﺜﻮﺍﺏ ﻫﻮ ﻣـﺎ ﻳﻜـﻮﻥ ﰲ ﻧﻈـﲑ ﺍﻷﻋﻤـﺎﻝ ﺍﻟـﺼﺎﳊﺔ )(٨
ﻭﺇﻧﻤﺎ ﺳﻤﺎﻩ ﺛﻮﺍﺑﺎ ﻷﻥ ﻋﺎﻗﺒﺘﻪ ﳏﻤﻮﺩﺓ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﺘﻌﻠﹼﻖ ﺑـ ½ﻋﻔﺎ¼[ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓـ ½ﻻ¼ ﻧﺎﻓﻴﺔ ﻻ ﺯﺍﺋﺪﺓ ﺃﻱ ﻋﻔﺎ ﻋﻨﻜﻢ ﻷﺟﻞ ﺃﻥ ﻳﻨﺘﻔﻲ ﺣـﺰﻧﻜﻢ ،ﻓﻘﻮﻟـﻪ ½ﻓـﻼ ﺯﺍﺋـﺪﺓ¼ ﺭﺍﺟـﻊ )(٩
ﻟﻠﺜﺎﱐ ﻓﻘﻂ ،ﻭﺍﳌﻌﲎ ﻋﻠﻴﻪ :ﻓﺠﺎﺯﺍﻛﻢ ﺑﺎﻟﻐﻢ ﻷﺟﻞ ﺃﻥ ﺗﺤﺰﻧﻮﺍ) .ﺟﻤﻞ(
٢٤٢
www.madinah.in
Madinah Gift Centre
اﻟﺠﺎ ِ ِﻠﻴﺔِ﴾ ﺣﻴﺚ اﻋﺘﻘﺪوا أن اﻟﻨﺒﻲ ﻗﺘﻞ أو ﻻ ﻳﻨـﺼﺮ ﴿ َ ُ ْ ُ ْ َ اﻟﺤﻖ َﻇﻦ﴾ أي ﻛﻈﻦ ﴿ ْ َ ﴿ﻏَ ْ َ﴾ اﻟﻈﻦ ﴿ ْ َ
)(١٠ )(٩
ـﻞ﴾ ﻣـﺎ
َ ْ ﻘﻮﻟـﻮن )(٨
ٍ )(١٢
اﻻﻣﺮ ُﻠ ٗ ﴾ ﺑﺎﻟﻨـﺼﺐ ﺗﻮﻛﻴـﺪا واﻟﺮﻓـﻊ
ﻗﻞ﴾ ﳍﻢ ﴿ ِان ْ َ ْ َ
ﻲء ُ ْ اﻻﻣﺮ ِ﴾ أي اﻟﻨﺼﺮ اﻟﺬي وﻋﺪﻧﺎه ﴿ ِ ْ
ﻣﻦ﴾ زاﺋﺪة ﴿ َﺷـ ْ
)(١١
﴿ َﻟﻨﺎ ِ َ
ﻣﻦ ْ َ ْ
ﻗﻮﻟﻪ] :ﺃﻣﻨﺎﹰ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻷﻣﻨﺔ ﻭﺍﻷﻣﻦ ﲟﻌﲎ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﻄﻤﺎﻧﻴﻨﺔ).ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﰒ ﺃﻧﺰﻝ ﻋﻠﻴﻜﻢ ﻣﻦ ﺑﻌﺪ ﺍﻟﻐﻢ ﺃﻣﻨﺔ ﻧﻌﺎﺳﺎ﴾[ ﻓﻴﻪ ﺩﻟﻴﻞ ﻟﻘﻮﻝ ﺍﻷﻃﺒﺎﺀ ﺃﻥ ﺍﳋﻮﻑ ﻳﻤﻨﻊ ﺍﻟﻨﻮﻡ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺑﺪﻝ[ ﺃﻱ ﺑﺪﻝ ﻛﻞﹼ ﻣﻦ ﻛﻞ ﺑﺎﻟﻨﻈﺮ ﳌﺎ ﺻﺪﻗﻬﻤﺎ ﻭﻗﻴﻞ ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ ﻷﻥ ﻛﻼ ﻣﻦ ﺍﻷﻣﻨﺔ ﻭﺍﻟﻨﻌﺎﺱ ﻣﺸﺘﻤِﻞ ﻋﻠﻰ ﺍﻵﺧﺮ) .ﻛﺮﺧﻲ( )(٣
ﻗﻮﻟﻪ] :ﺑﺎﻟﻴﺎﺀ[ ﺃﻱ ﰲ ﻗﺮﺍﺀﺓ ﺍﳉﹸﻤﻬﻮﺭ ﺇﺳﻨﺎﺩﺍ ﺇﱃ ﺿﻤﲑ ﺍﻟﻨﻌﺎﺱ ﺃﻱ ½ﻳﻐﺸﻰ ﻫﻮ¼ ﻭﻗﻮﻟﻪ½ :ﻭﺍﻟﺘﺎﺀ¼ ﺃﻱ ﰲ ﻗﺮﺍﺀﺓ ﲪـﺰﺓ ﻭﺍﻟﻜِـﺴﺎﺋﻲ )(٤
ﺇﺳﻨﺎﺩﺍ ﺇﱃ ﺿﻤﲑ ½ﺃﹶﻣﻨ ﹰﺔ¼ ﺃﻱ ½ﺗﻐﺸﻰ ﻫﻲ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻳﻐﺸﻰ ﻃﺎﺋﻔﺔ ﻣﻨﻜﻢ ...ﺇﱁ[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ :ﺁﻣـﻨﻬﻢ ﻳﻮﻣﺌـﺬ ﺑﻨﻌـﺎﺱ ﻳﻐـﺸﺎﻫﻢ ﻭﺇﳕـﺎ ﻳـﻨﻌﺲ ﻣـﻦ ﻳـﺄﻣﻦ )(٥
ﻭﺍﳋﺎﺋﻒ ﻻ ﻳﻨﺎﻡ ﻭﰲ ﺇﻟﻘﺎﺀ ﺍﻟﻨﻌﺎﺱ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺩﻭﻥ ﺍﳌﻨﺎﻓﻘﲔ ﻣﻌﺠﺰﺓ ﺑﺎﻫﺮﺓ ﻓﺈﻥ ﺍﻟﻨﻌﺎﺱ ﻛﺎﻥ ﺳـﺒﺐ ﺃﹶﻣـﻦ ﺍﳌـﺆﻣﻨﲔ ﻭﻋﺪﻣـﻪ
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ﻛﺎﻥ ﺳﺒﺐ ﺧﻮﻑ ﺍﳌﻨﺎﻓﻘﲔ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻓﻜﺎﻧﻮﺍ ﻳﻤﻴﺪﻭﻥ[ ﺃﻱ ﻳﻤﻴﻠﻮﻥ ﻛﻤﺎ ﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ﺃﻱ ﳝﻴﻠﻮﻥ ﻣﻦ ﺍﻟﻨﻌﺎﺱ ،ﻭﺍﳊﹶﺠﻒ ﺑﻔﺘﺤـﺘﲔ ﲨـﻊ ﺣﺠﻔـﺔ ﻛـﺬﻟﻚ، )(٦
ﺍﺳﻢ ﻟﻠﺘﺮﺱ ﻭﺍﻟﺪﺭﻗﺔ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻇﻨﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﻏﲑ ﺍﳊﻖ﴾ ﻧﺼﺐ ﻋﻠﻰ ﻣﺼﺪﺭﻳﺔ ﻟِﻘﻴﺎﻣﻪ ﻣﻘﺎﻡ½ ﻇﻨﺎ¼ ﻭﻫﻮﻛﺄﻥﹼ ﻣﻔﻌﻮﻻ ﻣﻄﻠﻘﺎ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻛﹶﻈﹶﻦ [ﺇﳕﺎ ﻗﺪﺭ ﺍﻟﻜﺎﻑ ﻷﻥ ﻗﻮﻟﻪ ﴿ﻇﹶﻦ ﺍﳉﺎﻫﻠﻴﺔ﴾ ﺑﺪﻝ ﻣﻦ ﴿ﻏﲑ ﺍﳊﻖ﴾ ﺑﺪﻝﹶ ﺍﻟﻜﻞﹼ ﻭﻻ ﻳﺘﺼﻮﺭ ﺃﻥ ﻳﻜـﻮﻥ ﻇـﻦ ﻫـﺬﺍ )(٨
ﺍﳌﻨﺎﻓﻘﲔ ﻋﲔ ﻇﻦ ﺍﳉﺎﻫﻠﻴﺔ ﻛﻤﺎ ﻻﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻛﹶﻈﹶﻦ ﺍﳉﺎﻫﻠﻴﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﺼﺪﺭ ﻣﻨﺼﻮﺏ ﺑﱰﻉ ﺍﳋﺎﻓﺾ ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ :ﺑﺪﻝ ﻣﻦ ﴿ﻏﲑ ﺍﳊﻖ﴾ ﻭﻫـﻮ ﺍﻟﻈـﻦ )(٩
ﺍﳌﺨﺘﺺ ﺑﺎﳌﻠﹼﺔ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺃﻫﻠِﻬﺎ ﻭﰲ ﺇﺿﺎﻓﺔ ½ﻇﻦ¼ ﺇﱃ ½ﺍﳉﺎﻫﻠﻴﺔ¼ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻭﺟﻬﺎﻥ؛
ﺃﺣﺪﳘﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺇﺿﺎﻓﺔ ﺍﳌﻮﺻﻮﻑ ﺇﱃ ﻣﺼﺪﺭ ﺍﻟﺼﻔﺔ ﻭﻣﻌﻨﺎﻫﺎ ﺍﻻﺧﺘـﺼﺎﺹ ﺑﺎﳉﺎﻫﻠﻴـﺔ ﻛﻤـﺎ ﰲ ½ﺣـﺎﺗﻢ ﺍﳉـﻮﺩِ¼ ﻭ½ﺭﺟـﻞﹸ
ﺻﺪﻕٍ¼ ﻋﻠﻰ ﻣﻌﲎ ﺣﺎﰎ ﺍﳌﺨﺘﺺ ﺑﻮﺻﻒ ﺍﳉﻮﺩ ﻭﺭﺟﻞ ﳐﺘﺺ ﺑﻮﺻﻒ ﺍﻟﺼﺪﻕ ،ﻭﺍﻟﺜـﺎﱐ ﺃﻥ ﻳﻜـﻮﻥ ﻣـﻦ ﺇﺿـﺎﻓﺔ ﺍﳌـﺼﺪﺭ ﺇﱃ
ﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﺃﻱ ½ﻇﻦ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ¼ ﺃﻱ ﺍﻟﺸﺮﻙ ﻭﺍﳉﻬﻞ ﺑﺎﷲ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻳﻘﻮﻟﻮﻥ[ ﺑﺪﻝ ﻣﻦ ½ﻳﻈﹸﻨﻮﻥ¼ ﻭﻗﻮﻟﻪ ½ﻫﻞ ﻣﺎ¼ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﺍﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﻓﻴﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺍﻟﻨﻔﻲ) .ﻛﺮﺧﻲ( )(١٠
ﻗﻮﻟﻪ] :ﺯﺍﺋﺪﺓ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥﹼ ﺯﻳﺎﺩﺓ ½ﻣِﻦ¼ ﻟﺘﺎﻛﻴﺪ ﻣﻌﲎ ﺍﻟﻨﻔﻲ] .ﻋﻠﻤﻴﺔ[ )(١١
ﻗﻮﻟﻪ] :ﻣﻦ ﺷﻲﺀ[ ﺇﻣﺎ ﻣﺒﺘﺪﺃ ﺧﺒﺮﻩ ½ﻟﻨﺎ¼ ﺃﻭ ﻓﺎﻋﻞ ﺑـ ½ﻟﻨﺎ¼ ﻻﻋﺘﻤﺎﺩﻩ ﻋﻠـﻰ ﺍﻻﺳـﺘﻔﻬﺎﻡ ﻭ½ﻣِـﻦ¼ ﻋﻠﻴﻬﻤـﺎ ﺯﺍﺋـﺪﺓ ﻛﻤـﺎ ﻗـﺮﺭﻩ ﻭ ½ﻣِـﻦ )(١٢
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www.madinah.in
Madinah Gift Centre
ﺍﻷﻣﺮ¼ ﺣﺎﻝ ﻣﻦ ﺍﳌﺒﺘﺪﺃ ﻷﻧﻪ ﻟﻮ ﺗﺄﺧﺮ ﻋﻦ ½ﺷﻲﺀ¼ ﻟﹶﻜﺎﻥ ﻧﻌﺘـﺎ ﻟـﻪ ﻓﻴﺘﻌﻠﹼـﻖ ﲟﺤـﺬﻭﻑ ﺃﻭ ﺑﺎﻟﻔﺎﻋـﻞ ﻭﻫـﻮ ½ﺷـﻲﺀ¼ ﻟﻜﻮﻧـﻪ ﻣﺮﻓﻮﻋـﺎ
ﺣﻘﻴﻘﺔ ﻻ ﳎﺮﻭﺭﺍ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﻘﻀﺎﺀُ ﻟﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻟﻔﻆ ½ﺍﻷﻣﺮ¼ ﺍﻟﺜﺎﱐ ﻳﺮﺍﺩ ﺑﻪ ﻏـﲑ ﻣـﺎ ﻳـﺮﺍﺩ ﺑﻠﻔـﻆ ½ﺍﻷﻣـﺮ¼ ﺍﻷﻭﻝ ﻓـﻼ ﻳـﺮﺩ ﺃﻥ ﻫـﺬﺍ ﳏـﻞ )(١
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ﺍﻟﻀﻤﲑ ﻟﺬِﻛﺮﻩ ﻗﺒﻞﹸ ﻣﺮﺓﹰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻴﺎﻥ ﻟِﻤﺎ ﻗﺒﻠﻪ[ ﺃﻱ ﺍﺳﺘﺌﻨﺎﻑ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺒﻴﺎﻥ ﻟﻪ ﻓﻼ ﳏﻞ ﻟﻪ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﺣﻴﻨﺌﺬ ﺃﻭ ﺑﺪﻝ ﻣﻦ ½ﻳﺨﻔﹸﻮﻥ¼) .ﻛﺮﺧﻲ( )(٢
ﻗﻮﻟﻪ] :ﻣﺎ ﻗﹸﺘﻠﻨﺎ[ ﺟﻮﺍﺏ ½ﻟﻮ¼ ﻭﺟﺎﺀ ﻋﻠﻰ ﺍﻷﻓﺼﺢ ﻓﺈﻥﹼ ﺟﻮﺍﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﻔﻴﺎ ﺑـ ½ﻣﺎ¼ ﻓـﺎﻷﻛﺜﺮ ﻋـﺪﻡ ﺍﻟـﻼﻡ ﻭﰲ ﺍﻹﳚـﺎﺏ )(٣
ﺑﺎﻟﻌﻜﺲ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻣﺼﺎﺭِﻋِﻬﻢ[ ﺃﻱ ﺍﻷَﻣﺎﻛِﻦ ﺍﻟﱵ ﻣﺎﺗﻮﺍ ﻓﻴﻬﺎ ﻋﻨـﺪ ﺃﹸﺣـﺪ ﻭﻗﻮﻟـﻪ ½ﻓﻴﻘﺘﻠـﻮﺍ¼ ﰲ ﻧـﺴﺨﺔ ½ﻓﻴﻘﺘﻠـﻮﻥ¼ ﻭﻫـﻲ ﺃﻇﻬـﺮ ﻟﻌـﺪﻡ ﻣﻘﺘـﻀِﻲ )(٤
ﺣﺬﻑ ﺍﻟﻨﻮﻥ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﻓﹶﻌﻞﹶ ﻣﺎ ﻓﹶﻌﻞ[ ﺃﻱ ﻣﺎ ﻓﹶﻌﻠﻪ ﺑﺎﳌﺆﻣﻨﲔ ﰲ ﺃﹸﺣﺪ ﻓﻬﺬﻩ ﺍﻟﻌﻠﹼﺔ ﺃﻱ ﻗﻮﻟﻪ ½ﻟﻴﺒﺘﻠﻲ¼ ﻣﻌﻄﻮﻓﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻠﻰ ﻋﻠﹼﺔ ﻣﻘـﺪﺭﺓ ﻛﺄﻧــّﻪ )(٥
ﻗﻴﻞ ½ﻓﹶﻌﻞ ﻣﺎ ﻓﹶﻌﻞ ﳌﺼﺎﱀ ﺟﻤﺔٍ ﻭﻟﻴﺒﺘﻠﻲ ...ﺇﱁ¼) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺃﹶﺯﻟﱠﻬﻢ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﻟﺴﲔ ﻓﻴﻪ ﻟﻴﺲ ﻟﻠﻄﻠﺐ ﺑﻞ ﻟﻠﺘﻌﺪﻳﺔ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺑِﻮﺳﻮﺳﺘِﻪ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﺍﻟﺸﻴﻄﻦ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻮﺳﻮﺳﺔ ﻣﻨﻪ ﻻ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻹﳚﺎﺩ ﻓﻼ ﻳـﺮِﺩ ﺃﻥ ﺍﳌﹸﻮﺟِـﺪ ﻟﻜـﻞﹼ ﺷـﻲﺀ )(٧
ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻓﻤﺎ ﻣﻌﲎ ﺇﺿﺎﻓﺔ ﺍﻟ ﺰﻟﹶﻞ ﺇﱃ ﺍﻟﺸﻴﻄﻦ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺒﻌﺾ[ ﺃﻱ ﺑِﺸﺆﻡِ ﺑﻌﺾِ ﻣﺎ ﻛﺴﺒﻮﺍ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺑﺼﺪﻭﺭِ ﺫﻟﻚ ﻣﻨﻬﻢ ﻗﹶﺪﺭ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺍﺳﺘِﺰﻻﳍﻢ ﻭﻋﻠـﻰ ﻫـﺬﺍ ﺇـﻢ ﱂ )(٨
ﻳﺘﻮﻟﱠﻮﺍ ﻋﻨﺎﺩﺍ ﻭﻻ ﻓِﺮﺍﺭﺍ ﻣﻦ ﺍﻟﺰﺣﻒ ﺭﻏﺒﺔﹰ ﻣﻨﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺇﳕﹼﺎ ﺫﻛﺮﻫﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺫﻧﻮﺑﺎ ﻛﺎﻧﺖ ﳍﻢ ﻓﻜﹶﺮِﻫﻮﺍ ﻟﻘﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺇﻻ ﻋﻠـﻰ
ﺣﺎﻝٍ ﻳﺮﺗﻀﻮﺎ ﻭﻗﻴﻞ ﳌﹼﺎ ﺃﹶﺫﻧﺒﻮﺍ ﲟﻔﺎﺭﻗﺔ ﺍﳌﺮﻛﺰ ﺃﹶﺯﻟﱠﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺬﻩ ﺍﳌﻌﺼﻴﺔ ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﰲ ﺍﻟﺘﻘﺮﻳﺮ) .ﻛﺮﺧﻲ(
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www.madinah.in
Madinah Gift Centre
ﻗﻮﻟﻪ﴿] :ﻻ ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ﴾[ ﺍﻵﻳﺔ ،ﻭﻓﻴﻬﺎ ﺫﻡ ½ﻟﻮ¼،ﻛﻤﺎ ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ"ﻻ ﺗﻘﹸﻞ ½ﻟﻮ¼ ﻓـﺈﻥﹼ ½ﻟـﻮ¼ ﻣِـﻦ ﻋﻤـﻞ )(١
ﺍﻟﺸﻴﻄﺎﻥ ﻭﻟﻜﻦ ﻗﹸﻞ ﻗﺪﺭ ﺍﷲُ ﻭﻣﺎ ﺷﺎﺀ ﻓﹶﻌﻞ") .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﳌﻨﺎﻓﻘﲔ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﻔﺮ ﺍﻟﻜﻔﺮ ﺑﺎﻃﻨﺎ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺿﺮﺑﻮﺍ ﰲ ﺍﻷﺭﺽ[ ﺃﻱ ﺳﺎﻓﹶﺮﻭﺍ ﻓﻴﻬﺎ ﻭﺃﺑﻌﺪﻭﺍ ﻟﻠﺘﺠﺎﺭﺓ ﺃﻭ ﻏﲑﻫـﺎ ﻭﺇﻳﺜـﺎﺭ ½ﺇﺫﺍ¼ ﺍﳌﻔﻴـﺪﺓ ﳌﻌـﲎ ﺍﻻﺳـﺘﻘﺒﺎﻝ ﻋﻠـﻰ ½ﺇﺫﺍ¼ )(٣
ﺍﳌﻔﻴﺪﺓ ﳌﻌﲎ ﺍﳌﹸﻀِﻲ ﳊﻜﺎﻳﺔ ﺍﳊﺎﻝ ﺍﳌﺎﺿﻴﺔ ﺇﺫ ﺍﳌﺮﺍﺩ ﺎ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺴﺘﻤِﺮ ﺍﳌﻨﺘﻈﻢ ﻟﻠﺤﺎﻝ ﺍﻟـﺬﻱ ﻋﻠﻴـﻪ ﻳـﺪﻭﺭ ﺃﻣـﺮ ﺍﺳﺘﺤـﻀﺎﺭ
ﺍﻟﺼﻮﺭﺓ ،ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ ½ﺇﺫﺍ¼ ﻫﻨﺎ ﺗﻨﻮﺏ ﻋﻤﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺰﻣﺎﻥ ﻭﻣﺎ ﻳﺴﺘﻘﺒِﻞ ﻳﻌـﲏ ﺃـﺎ ـﺮﺩ ﺍﻟﻮﻗـﺖ ﺃﻭ ﻳﻘـﺼﺪ ـﺎ ﺍﻻﺳـﺘﻤﺮﺍ ﺭ،
ﻭﻇﺮﻓﻴﺘﻬﺎ ﻟﻘﻮﳍﻢ ﺇﳕﺎ ﻫﻲ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺎ ﻭﻗﻊ ﻓﻴﻬﺎ ،ﺑﻞ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻧﻬﺎ ﻇﺮﻑ ﻟﻪ ﻻ ﻟﻘﻮﳍﻢ ﻛﺄﻧﻪ ﻗﻴﻞ ½ﻗﺎﻟﻮﺍ ﻷَﺟﻞ ﻣﺎ ﺃﺻـﺎﺏ ﺇﺧـﻮﺍﻧﻬﻢ
ﺣﲔ ﺿﺮﺑﻮﺍ ...ﺇﱁ¼) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
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ﻗﻮﻟﻪ] :ﻓﻤﺎﺗﻮﺍ[ ﻗﺪﺭ ﺍﳌﻔﺴﺮ ﻫﺬﺍ ﻟﻴﺼﺢ ﻗﻮﻟﹸﻬﻢ ﺍﻵﰐ ﴿ﻣﺎ ﻣﺎﺗﻮﺍ﴾] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺃﻭ ﻛﺎﻧﻮﺍ ﻏﹸﺰﻯ[ ﻋﻄﻒ ﺧﺎﺹ ﻭﺫﹶﻛﺮ ﺑﻌﺪ ﺩﺧﻮﻟﻪ ﻓﻴﻤﺎ ﻗﺒﻠﹶﻪ ﻷﻧﻪ ﺍﳌﻘﺼﻮﺩ ﰲ ﺍﳌﹶﻘﺎﻡ ﻭﻣـﺎ ﻗﺒﻠـﻪ ﺗﻮﻃﺌـﺔ ﻟـﻪ ﻋﻠـﻰ ﺃﻧـﻪ ﻗـﺪ ﻳﻮﺟـﺪ )(٥
ﺑﺪﻭﻥ ﺍﻟﻀﺮﺏ ﰲ ﺍﻷﺭﺽ ﻛﻤﺎ ﰲ ﻗِﺼﺔ ﺃﹸﺣﺪ ﻭﺇﳕﺎ ﱂ ﻳﻘﻞ ½ﺃﻭ ﻏﹶﺰﻭﺍ¼ ﻟﻺﻳﺬﺍﻥ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺍﺗﺼﺎﻓﻬﻢ ﺑﻌﻨﻮﺍﻥ ﻛﻮﻢ ﻏﹸﺰﺍﺓ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﺗﻘﻮﻟﻮﺍ[ ﺃﻱ ﻭﻻ ﺗﻌﺘﻘِﺪﻭﺍ ﻣﻘﺘﻀﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ ،ﻓﺎﳌﻘﺼﻮﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻭﺍﻋﺘﻘـﺎﺩِ ﻣـﻀﻤﻮﻧﻪ ﻛﻤـﺎ )(٦
ﻳﺸﲑ ﻟﻪ ﻗﻮﻟﹸﻪ ﴿ﻟﻴﺠﻌﻞ ...ﺇﱁ﴾ ﻓﺈﻥ ﺍﻟﺬﻱ ﺟﻌﻞ ﺣﺴﺮﺓﹰ ﻫﻮ ﺍﻻﻋﺘﻘﺎﺩ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﰲ ﻋﺎﻗﺒﺔ ﺃﻣﺮﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﺍﻟﻼﻡ ﻟﻴﺴﺖ ﻻﻡ ﺍﻟﻌﻠﹼﺔ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﺑﻞ ﻻﻡ ﺍﻟﻌﺎﻗﺒﺔ ﻋﻠﻰ ﺣﺪ﴿ ﻟِﻴﻜﹸﻮﻥﹶ ﻟﹶﻬﻢ ﻋـﺪﻭﺍ )(٧
ﻭﺣﺰﻧﺎﹰ﴾]ﺍﻟﻘﺼﺺ[ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﺘﺘﻌﻠﱠﻖ ﺑـ ½ﻗﺎﻟﻮﺍ¼ ﻭﺍﳌﻌﲎ ﺃﻢ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﻟﻐﺮﺽ ﻣﻦ ﺃﻏﺮﺍﺿﻬﻢ ﻓﻜﺎﻥ ﻋﺎﻗﺒـﺔ ﻗـﻮﻟِﻬﻢ ﻭﻣـﺼﲑﻩ ﺇﱃ
ﺍﳊﺴﺮﺓ ﻭﺍﻟﻨﺪﺍﻣﺔ ﻛﻘﻮﻟﻪ ﴿ﻓﺎﻟﺘﻘﻄﻪ ﺍﻝ ﻓﺮﻋﻮﻥ ﻟﻴﻜﻮﻥ ﳍﻢ ﻋﺪﻭﺍ ﻭﺣﺰﻧﺎ﴾ ]ﺍﻟﻘﺼﺺ[ ﺇﺫ ﱂ ﻳﻠﺘﻘِﻄﹸﻮﻩ ﻟﺬﻟﻚ ﻟﻜﻦ ﻛﺎﻥ ﻣﺂﻟﹸﻪ ﻟﺬﻟﻚ
ﻭﺍﳉﹶﻌﻞ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﺘﺼﻴﲑ ﻭ½ﺣﺴﺮﺓ¼ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻭ½ﰲ ﻗﻠﻮﻢ¼ ﳚﻮﺯ ﺃﻥ ﻳﺘﻌﱠﻠﻖ ﺑﺎﳉﹶﻌﻞ ﻭﻫﻮ ﺃﺑﻠﻎ ﺃﻭ ﲟﺤﺬﻭﻑ ﻋﻠﻰ ﺃﻧﻪ ﺻـﻔﺔ
ﻟﻨﻜﺮﺓ ﻗﺒﻠﹶﻪ) .ﲰﲔ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻤﻨﻊ ﻋﻦ ﺍﳌﻮﺕ ﻗﹸﻌﻮ ﺩ[ ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﻗﺪ ﻳﺤﻴﻲ ﺍﳌـﺴﺎﻓﺮ ﻭﺍﻟﻐـﺎﺯﻱ ﻣـﻊ ﺍﻗﺘِﺤﺎﻣﻬﻤـﺎ ﻟِﻤـﻮﺍﺭﺩ ﺍﳌـﻮﺕ ﻭﻳﻤﻴـﺖ ﺍﳌﹸﻘـﻴﻢ )(٨
ﻭﺍﻟﻘﺎﻋﺪ ﻣﻊ ﺣِﻴﺎﺯﺗِﻬﻤﺎ ﻷﺳﺒﺎﺏ ﺍﻟﺴﻼﻣﺔ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻻﻡ ﻗﹶﺴﻢٍ[ ﻫﺬﺍ ﺑﻴﺎﻥ ﻟﻮﺟﻪ ﺩﺧﻮﻝ ﺍﻟﻼﻡ ﰲ ﺟﺰﺍﺀ ﺍﻟﺸﺮﻁ ﻭﻫﻮ ﻗﻮﻟﻪ ﴿ﻟﹶﻤﻐﻔِﺮﺓﹲ﴾ ،ﻭﻫـﻮ ﺃﻥ ﺍﻟـﻼﻡ ﻟﻠﻘﹶـﺴﻢ ﻓﻴﻜـﻮﻥ ﺟـﻮﺍﺏ )(٩
ﺍﻟﻘﹶﺴﻢ ﻻ ﺟﺰﺍﺀً ﻟِﺘﻘﺪﻡِ ﺍﻟﻼﻡ ﻋﻠﻰ ½ﺇﻥﹾ¼] .ﻋﻠﻤﻴﺔ[
٢٤٥
www.madinah.in
Madinah Gift Centre
ﻣﺘﻢ﴾ ﺑﻀﻢ اﳌﻴﻢ وﻛﺴﺮﻫﺎ ﻣﻦ ﻣﺎت ﳝﻮت وﳝﺎت أي أﺗـﺎﻛﻢ اﳌـﻮت ﻓﻴـﻪ ﴿ َ َ ْ
)(١
ﻟﻤﻐـ ِ َ ٌة﴾ ﻛﺎﺋﻨـﺔ )(٢
ﻴﻞ اﷲِ﴾ أي اﳉﻬﺎد ﴿ َ ْاو ُ ْ
َﺳ ِ ْ ِ
رﺣﻤ ٌﺔ﴾ ﻣﻨﻪ) (٣ﻟﻜﻢ ﻋ ذﻟﻚ واﻟـﻼم) (٤وﻣـﺪﺧﻮﳍﺎ ﺟـﻮاب اﻟﻘـﺴﻢ وﻫـﻮ ﰲ ﻣﻮﺿـﻊ اﻟﻔﻌـﻞ ﻣﺒﺘـﺪأ
ﻣﻦ اﷲِ﴾ ﻟﺬﻧﻮﺑﻜﻢ ﴿ َو َ ْ َ﴿ َ
ﻣـﺘﻢ﴾ ﺑـﺎﻟﻮﺟﻬﲔ ﴿ َ ْاو ُ ِ ْ ُ
ﻗﺘﻠـﺘﻢ﴾ ﰲ اﳉﻬـﺎد ﻮن) ﴾(۱۵۷ﻣﻦ اﻟﺪﻧﻴﺎ ﺑﺎﻟﺘـﺎء واﻟﻴـﺎء ﴿َو ﻟَ ِ ٕﱁـْﻦ﴾ ﻻم ﻗـﺴﻢ ﴿ ْ
)(٥
ﺧﱪه ﴿ َﺧ ْ ٌ ﻣﻤﺎ َﺗ ْ َ ُ
ﺠﻤﻌ ْ َ
ﻣﻦ اﷲِ ِ ْ َ
ﻟﻨﺖ﴾ ﻳﺎ ﻓﺒﻤﺎ﴾ﻣﺎ زاﺋﺪة)ٍ َ ْ َ ﴿(٨
رﺣﻤﺔ َ ون) ﴾(۱۵۸ﰲ اﻵﺧﺮة ﻓﻴﺠﺎزﻳﻜﻢَ ِ َ ﴿ . وﻏﲑه ﴿ َﻻْ ا ِ َ اﷲِ﴾ ﻻ إﱃ ﻏﲑه ﴿ ُ ْ
ﺗﺤ َ ُ ْ َ
)(٧ )(٦
ﻗﻮﻟﻪ] :ﺑﻀﻢ ﺍﳌﻴﻢ ﻭﻛﺴﺮﻫﺎ[ ﻗﺮﺍﺀﺗﺎﻥ ﺳﺒﻌِﻴﺘﺎﻥ ،ﻭﺍﻷﻭﻝ ﻣِﻦ ½ﻣﺎﺕ ﻳﻤﻮﺕ¼ ﻭﺍﻟﺜﺎﱐ ﺃﺻـﻠﻪ ﰲ ﺍﳌﺎﺿـﻲ ½ﻣـﻮِﺕ ¼ﻛــ ½ﺧـﻮِﻑ¼ )(١
ﺗﺤﺮ ﹶﻛﺖِ ﺍﻟﻮﺍﻭ ﻭﺍﻧﻔﹶﺘﺢ ﻣﺎ ﻗﺒﻠﹶﻬﺎ ﻓﻬﻮ ﻣﻦ ﺑﺎﺏ ½ﻋﻠِﻢ ¼ﻭﺃﺻﻠﻪ ﰲ ﺍﳌﻀﺎﺭﻉ ½ﻳﻤﻮﺕ ¼ﺑِﻮﺯﻥِ ½ﻳﻌﻠﹶ ﻢ¼ ﻧﻘِﻠﹶﺖ ﻓﺘﺤﺔ ُﺍﻟﻮﺍﻭ ﺇﱃ ﺍﻟـﺴﺎﻛﻦ
ﻑ¼ ﻓﻴﻘﺎﻝ ﰲ ﺍﳌﺎﺿﻲ ﻋﻨﺪ ﺇﺳﻨﺎﺩﻩ ﻟﺘﺎﺀ ﺍﻟﻀﻤﲑ ½ﻣِﺘﻢ¼ ﻛﻤﺎ ﻳﻘﺎﻝ ½ﺧِﻔﹾــﺘﻢ¼ ﻭﺃﺻـﻠﻪ ½ﻣـﻮِﺗﻢ¼
ﻗﺒﻠﹶﻬﺎ ﰒﹼ ﻗﹸﻠِﺒﺖ ﺃﻟِﻔﺎ ﻓﺼﺎﺭ ﻣﺜﻞ ½ﻳﺨﺎ
ﺑِﻮﺯﻥِ ½ﻋﻠِﻤـﺘﻢ ¼ﻧﻘﻠﺖ ﻛﺴﺮﺓﹸ ﺍﻟﻮﺍﻭ ﺇﱃ ﺍﳌﻴﻢ ﺑﻌﺪ ﺳﻠﹾﺐِ ﺣﺮﻛﺘِﻬﺎ ﰒﹼ ﺣﺬﻓﺖ ﺍﻟﻮﺍﻭ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﹶﺗﺎﻛﻢ ﺍﳌﻮﺕ ﻓﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻟﻔﻆ ½ﺳﺒﻴﻞ ﺍﷲ¼ ﻣﻘﺪﺭ ﰲ ½ﻣﺘﻢ¼ ﻟﻜﻮﻧﻪ ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ½ﻗﹸﺘِﻠﺘﻢ¼ ﻭﻫﻮ ﻣﻘﻴﺪ ﺑﻪ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻣﻨﻪ[ ﻭﺇﳕﺎ ﻗﺪﺭ ½ﻣﻨﻪ¼ ﻷﻥ ﻗﻮﻟﻪ ½ﻭﺭﲪﺔ¼ ﻋﻄﻒ ﻋﻠﻰ ½ﻣﻐﻔﺮﺓ¼ ﻓﻼ ﺑﺪ ﰲ ﺍﳌﻌﻄﻮﻑ ﻣـﻦ ﺍﻹﺳـﻨﺎﺩ ﺍﻟـﺬﻱ ﰲ ﺍﳌﻌﻄـﻮﻑ )(٣
ﻋﻠﻴﻪ ﻛﻤﺎ ﻻﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺍﻟـﻼﻡ[ ﺃﻱ ﻻﻡ ﺍﻻﺑﺘـﺪﺍﺀ ﻭﻣـﺪﺧﻮﳍﺎ ﻭﻫـﻮ ﳎﻤـﻮﻉ ﺍﳌﺒﺘـﺪﺃ ﻭﺍﳋﺒـﺮ ،ﻭﻗﻮﻟـﻪ ½ﺟـﻮﺍﺏ ﺍﻟﻘـﺴﻢ¼ ﻭﺃﻣـﺎ ﺟـﻮﺍﺏ ﺍﻟـﺸﺮﻁ )(٤
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ﻓﻤﺤﺬﻭﻑ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻏﹶﻔﹶﺮﻟﻜﻢ ﻭﺭﺣِﻤﻜﻢ ﻭﻗﻮﻟﻪ ½ﻭﻫﻮ ﰲ ﻣﻮﺿِﻊ ﺍﻟﻔﻌﻞ¼ ﺍﻟﻀﻤﲑ ﻋﺎﺋﺪ ﻋﻠﻰ ﻣﺪﺧﻮﻝ ﺍﻟﻼﻡ ﺍﻟﺬﻱ ﻫـﻮ
ﳎﻤﻮﻉ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﺒﺮ ،ﻭﻗﻮﻟﻪ ½ﰲ ﻣﻮﺿِﻊ ﺍﻟﻔﻌﻞ¼ ﻭﺍﻟﺘﻘﺪﻳﺮ ½ﻭﻟـﺌﻦ ﻗﹸﺘﻠـﺘﻢ ﰲ ﺳـﺒﻴﻞ ﺍﷲ ﺃﻭ ﻣـﺘﻢ ﻟﹶﻴﻐﻔِـﺮﻥﱠ ﺍﷲُ ﻟﻜـﻢ ﻭﻳـﺮﲪﻜﻢ¼.
ﻟﻜﻦ ﻳﺘﺄﻣﻞ ﻗﻮﻟﹶﻪ ½ﰲ ﻣﻮﺿِﻊ ﺍﻟﻔﻌﻞ¼ ﻓﺈﻧﻪ ﻻ ﺣﺎﺟﺔ ﺇﻟﻴﻪ ﻣﻊ ﺃﻥﹼ ﺍﻟﻘﺴﻢ ﻳﺠﺎﺏ ﺑِﻜـﻞﹼ ﻣـﻦ ﺍﻻﲰﻴـﺔ ﻭﺍﻟﻔﻌﻠﻴـﺔ ﻭﳍـﺬﺍ ﱂ ﻳـﺬﻛﺮ ﻫـﺬﻩ
ﺍﻟﺪﻋﻮﻯ ﺍﳌﹸﻌﺮِﺏ ﻭﻻ ﻏﲑﻩ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﺗﺄﻣﻞ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﺪﻧﻴﺎ[ ﺃﻱ ﻣﻦ ﺯﻫﺮﺗِﻬﺎ ﺍﻟﱵ ﻷَﺟﻠـﻬﺎ ﺗﺘـﺄﹶﺧﺮﻭﻥ ﻋـﻦ ﺍﳉِﻬـﺎﺩ ﺯﻫـﺎﺩﺓﹰ ﰲ ﺍﻵﺧـﺮﺓ ﻭﻓﻴـﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ½ﻣـﺎ¼ ﻣـﺼﺪﺭﻳﺔ )(٥
ﻭﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺻﻮﻟﺔ ﺃﻭ ﻧﻜِﺮﺓ ﻣﻮﺻﻮﻓﺔ ﻭﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻑ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﻏﲑِﻩ[ ﻭﺇﳕﺎ ﻋﻤﻢ ﺍﳌﻔﺴﺮ ﻟﺌﻼ ﻳﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ ﻭﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺍﳉﺰﺍﺀُ ﻷﻥﹼ ﺍﳊﹶﺸﺮ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻻﻳﺨﺘﺺ ﺑﺎﻟﻘﺘﻞ ﺃﻭ ﺍﳌـﻮﺕ )(٦
ﰲ ﺍﳉﻬﺎﺩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻻ ﺇﱃ ﻏﲑِﻩ[ ﺃﻱ ﻓﺎﻟﺘﻘﺪﱘ ﻟﻠﺤﺼﺮ .ﻭﻗﺪ ﻗﹶﺴﻢ ﺑﻌﻀﻬﻢ ﻣﻘﺎﻣﺎﺕِ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺛﻼﺛﺔﹶ ﺃﻗﺴﺎﻡ؛ ﻓﻤﻦ ﻋﺒﺪ ﺍﷲَ ﺧﻮﻓﺎ ﻣﻦ ﻧﺎﺭِﻩ ﺃﹶﻣــﻨﻪ )(٧
ﺍﷲُ ﺗﻌﺎﱃ ﳑﺎ ﻳﺨﺎﻑ ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻟﹶﻤﻐﻔﺮﺓ ﻣﻦ ﺍﷲ﴾ ﻭﻣﻦ ﻋﺒﺪ ﺍﷲَ ﺗﻌﺎﱃ ﺷﻮﻗﺎ ﺇﱃ ﺟﻨﺘﻪ ﺃﹶﻧﺎﻟﹶﻪ ﻣﺎ ﻳﺮﺟﻮ ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ
ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻭ½ﺭﲪﺔ¼ ﻷﻥ ﺍﻟﺮﲪﺔ ﻣﻦ ﺃﲰﺎﺀ ﺍﳉﻨﺔ .ﻭﻣﻦ ﻋﺒﺪ ﺍﷲَ ﺷﻮﻗﺎ ﺇﱃ ﻭﺟﻬِﻪ ﺍﻟﻜﺮﱘ ﻻ ﻳﺮﻳﺪ ﻏﲑﻩ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﻌﺒﺪ ﺍﳌﹸﺨﻠﹶﺺ
ﺍﻟﺬﻱ ﻳﺘﺠﻠﹼﻰ ﻟﻪ ﺍﳊﻖُ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺩﺍﺭِ ﻛﹶﺮﺍﻣﺘِﻪ ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ ﴿ﻻﹾ ﺍﱃ ﺍﷲ ﺗﺤﺸﺮﻭﻥ﴾) .ﺧﺎﺯﻥ ،ﺟﻤﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻣﺎ ﺯﺍﺋﺪﺓ[ ﻭﺇﳕﺎ ﺣﻜﻢ ﺑﻜﻮﺎ ﺯﺍﺋﺪﺓ ﻟﺌﻼ ﻳﻠﺰﻡ ﺩﺧﻮﻝ ﺍﳊﺮﻑ ﻋﻠﻰ ﺍﳊﺮﻑ ﻭﻟﻌﺪﻡ ﺻﺤﺔ ﻛﻮﺎ ﻣﻮﺻـﻮﻟﺔ ﺃﻭ ﺷـﺮﻃﻴﺔ ﺃﻭ )(٨
ﻧﺎﻓﻴﺔ ﺃﻭ ﻣﻮﺻﻮﻓﺔ ﺃﻭ ﻣﺼﺪﺭﻳﺔ ﻛﻤﺎ ﻻﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[
٢٤٦
www.madinah.in
Madinah Gift Centre
)(٢
اﻟﻘﻠـﺐ﴾ ﺟﺎﻓﻴـﺎ ﻓﺄﻏﻠﻈـﺖ ﳍـﻢ ﻛﻨﺖ َﻓﻈﺎ﴾ ﺳﻴّـﺊ اﳋُﻠـﻖ ﴿ َ ِ ْ َ
ﻏﻠـﻴﻆ ْ َ ْ ِ ﳏﻤﺪ ﴿ َﻟ ُ ْﻢ﴾ أي ﺳﻬﻠﺖ أﺧﻼﻗﻚ إذ ﺧﺎﻟﻔﻮك ﴿ َو َ ْﻟﻮ ُ ْ َ
)(١
:ﺃﻱ ﻳﻮﻡ ﺃﺣﺪ١٢ .
اﺳﺘﻐ ِ ْ َﻟ ُ ْﻢ﴾ ذﻧﻮﺑﻬﻢ ﺣﱴ أﻏﻔﺮ ﳍﻢ ﴿ َو َ ِ ْ
ﺷﺎور ُْﻢ﴾ ﻓﺎﻋﻒ﴾ ﲡﺎوز ﴿ َﻋﻨْ ُ ْﻢ﴾ ﻣﺎ أﺗﻮه ﴿ َو ْ َ ْ
ﺣﻮﻟﻚ َ ْ ُ ﴿ َﻻ ْ َ ْ
ﻔﻀﻮا﴾ ﺗﻔ ّﺮﻗﻮا ﴿ ِ ْ
ﻣﻦ َ ْ ِ َ
)(٣
ﻗﻮﻟﻪ﴿] :ﻓﺒﻤﺎ ﺭﲪﺔ ﻣﻦ ﺍﷲ ﻟﻨﺖ ﳍﻢ﴾[ ﻓﻴﻪ ﺍﳊﺚﹼ ﻋﻠﻰ ﺍﻟﻠﱢـﻴﻦ ﰲ ﺍﻟﻘﻮﻝ ﻭﺍﳌﹸﺪﺍﺭﺍﺓ .ﺃﺧﺮﺝ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣـﺬﻱ ﰲ ﺍﻟﻨـﻮﺍﺩﺭ ﻣـﻦ )(١
ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ "ﺇﻥ ﺍﷲ ﺃﻣﺮﱐ ﲟﺪﺍﺭﺍﺓ ﺍﻟﻨﺎﺱ ﻛﻤﺎ ﺃﻣﺮﱐ ﺑﺈﻗﺎﻣﺔ ﺍﻟﻔﺮﺍﺋﺾ")ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺄﹶﻏﻠﹶﻈﺖ ﳍﻢ[ ﻭﺇﳕﺎ ﻗﺪﺭ ﻫﺬﺍ ﻟﲑﺗﺐ ﻋﻠﻴﻪ ﺍﳉﺰﺍﺀ ﻭﻫﻮ ﻗﻮﻟﻪ ½ﻻﻧﻔـﻀﻮﺍ¼ ﻷﻧـﻪ ﻟـﻮ ﻛـﺎﻥ ﻓﻈﹼـﺎ ﻓﺮﺿـﺎ ﻭﱂ ﻳﻐﻠِـﻆ ﳍـﻢ ﱂ )(٢
ﻳﺘﻔﺮﻗﹸﻮﺍ ﻋﻨﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺫﹸﻧﻮﺑﻬﻢ[ ﻓﻴﻤﺎ ﻳﺨﺘﺺ ﲝﻖ ﺍﷲ ﺗﻌﺎﱃ ﺇﲤﺎﻣﺎ ﻟﻠﺸﻔﻘﺔ ﻋﻠﻴﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٣
0
0
ﻗﻮﻟﻪ﴿] :ﻭﺷﺎﻭﺭﻫﻢ ﰲ ﺍﻷﻣﺮ﴾[ ﻓﻴﻪ ﺍﳊﺚﹼ ﻋﻠﻰ ﺍﳌﺸﺎﻭﺭﺓ .ﺃﺧﺮﺝ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮﺭ ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ ﻗﺪ ﻋﻠﻢ ﺍﷲ ﺃﻧﻪ ﻟـﻴﺲ ﺑـﻪ )(٤
ﺇﻟﻴﻬﻢ ﺣﺎﺟﺔ ﻭﻟﻜﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﺘﻦ ﺑﻪ ﻣِﻦ ﺑﻌﺪﻩ).ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﳊﺮﺏ ﻭﻏﲑﻩ[ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻣِﻦ ﺃﺟﻠﻪ ﺃﹶﻣﺮ ﺍﷲُ ﻋﺰﻭﺟﻞﹼ ﻧﺒﻴﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﳌﺸﺎﻭﺭﺓ ﳍـﻢ )(٥
ﻣﻊ ﻛﻤﺎﻝ ﻋﻘﻠﻪ ﻭﺟﺰﺍﻟﺔ ﺭﺃﻳِﻪ ﻭﻧﺰﻭﻝِ ﺍﻟﻮﺣﻲ ﻋﻠﻴﻪ ﻭﻭﺟﻮﺏِ ﻃﺎﻋﺘﻪ ﻋﻠﻰ ﻛﺎﻓﹼﺔ ﺍﳋﹶﻠﻖ ﻓﻴﻤﺎ ﺃﺣﺒﻮﺍ ﺃﻭ ﻛﺮِﻫﻮﺍ ﻓﻘﻴﻞ ﻫﻮ ﻋﺎﻡ ﳐﺼﻮﺹ
ﻭﺍﳌﻌﲎ ﻭﺷﺎﻭِﺭﻫﻢ ﻓﻴﻤﺎ ﻟﻴﺲ ﻋﻨﺪﻙ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﻋﻬﺪ ﻭﺫﻟﻚ ﰲ ﺃﻣﺮ ﺍﳊﺮﺏ ﻭﳓﻮِﻩ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻟِﺘﺴﺘﻈﻬِﺮ ﺑـﺮﺃﻳﻬﻢ ﻓﻴﻤـﺎ
ﺗﺸﺎﻭِﺭﻫﻢ ﻓﻴﻪ ،ﻭﻗﻴﻞ ﺃﹶﻣﺮ ﺍﷲُ ﻧﺒﻴﻪ ﺟﻞﹼ ﺟﻼﻟﹸﻪ ﻭﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺸﺎﻭﺭﻢ ﺗﻄﻴﻴﺒﺎ ﻟﻘﻠﻮﻢ ﻓﺈﻥ ﺫﻟﻚ ﺃﹶﻋﻄﹶﻒ ﳍﻢ ﻋﻠﻴﻪ ﻭﺃﹶﺫ ﻫﺐ
ﻷﺿﻐﺎﻢ ﻓﺈﻥ ﺳﺎﺩﺍﺕ ﺍﻟﻌﺮﺏ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﱂ ﻳﺸﺎﻭِﺭﻭﺍ ﰲ ﺍﻷﻣﻮﺭ ﺷﻖ ﺫﻟﻚ ﻋﻠﻴﻬﻢ .ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺪ ﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥﹼ
ﻣﺎ ﺑﻪ ﺇﱃ ﻣﺸﺎﻭﺭﻢ ﺣﺎﺟﺔ ﻭﻟﻜﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﺘﻦ ﺑﻪ ﻣﻦ ﺑﻌﺪﻩ ﻣِﻦ ﺃﻣﺘﻪ ﻭﻗﻴﻞ ﺇﳕﺎ ﺃﻣﺮ ﲟﺸﺎﻭﺭﻢ ﻟﻴﻌﻠﻢ ﻣﻘﺎﺩﻳﺮ ﻋﻘﻮﳍﻢ ﻭﺃﻓﻬﺎﻣﻬﻢ ﻻ
ﻟِﻴﺴﺘﻔﻴﺪ ﻣﻨﻬﻢ) .ﺟﻤﻞ( ،ﻭﰲ ﻗﻮﻟﻪ ﴿ﻭﺷﺎﻭﺭﻫﻢ ...ﺇﱁ﴾ ﺩﻻﻟﺔﹸ ﺟﻮﺍﺯ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺑﻴﺎﻥﹸ ﺃﻥﹼ ﺍﻟﻘﻴﺎﺱ ﺣﺠﺔ).ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺍﳌﺸﺎﻭﺭﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻮﻛﱡﻞ ﻟـﻴﺲ ﻫـﻮ ﺇﳘـﺎﻝ ﺍﻟﺘـﺪﺑﲑ ﺑﺎﻟﻜﻠﹼﻴــّﺔ ﻭﺇﻻ ﻟﹶﻜـﺎﻥ ﺍﻷﻣـﺮ ﺑﺎﳌـﺸﺎﻭﺭﺓ ﻣﻨﺎﻓﻴـﺎ ﻟﻸﻣـﺮ )(٦
ﺑﺎﻟﺘﻮﻛﱡﻞ ﺑﻞ ﻣﻊ ﻣﺮﺍﻋﺎﺓ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﺓ ﻣﻊ ﺗﻔﻮﻳﺾ ﺍﻷﻣﺮ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻻﻋﺘﻤﺎﺩِ ﻋﻠﻴﻪ ﺑﺎﻟﻘﻠﺐ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻳﻌِﻨﻜﹸﻢ ﻋﻠﻰ ﻋﺪﻭﻛﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻨﺼﺮ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻌﻮﻥ ﻻ ﲟﻌﲎ ﺍﳌﻨﻊ ﻭﻻ ﲟﻌﲎ ﺍﻻﻧﺘﻘﺎﻡ ﻓﺈﻧـﻪ ﻗـﺪ ﺟـﺎﺀ ﲟﻌﻨﺎﳘـﺎ )(٧
ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻓﻤﻦ ﻳﻨﺼﺮﻧِﻲ ﻣﻦ ﺍﷲ﴾ ]ﻫﻮﺩ[ ﺃﻱ ﻓﻤﻦ ﻳﻤﻨﻌﲏ ﻋﺬﺍﺑﻪ ،ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻓﺪﻋﺎ ﺭﺑﻪ ﺃﹶﻧﻲ ﻣﻐﻠﹸﻮﺏ ﻓﺎﻧﺘـﺼِﺮ﴾ ]ﺍﻟﻘﻤـﺮ[ ﺃﻱ
ﻓﺎﻧﺘﻘِﻢ ﻣﻨﻬﻢ ﺑﺘﻌﺠﻴﻞ ﺍﻟﻌﺬﺍﺏ) .ﻛﺮﺧﻲ(
٢٤٧
www.madinah.in
Madinah Gift Centre
ﺘﻮ ِﻞ﴾ ﻌﺪه ٖ﴾ أي ﺑﻌﺪ ﺧﺬﻻﻧﻪ) ،(١أي ﻻ ﻧﺎﺻﺮ ﻟﻜﻢ)َ ﴿ (٢و َﻋ َ اﷲِ﴾ ﻻ ﻏﲑه)ْ َ ﴿ (٣
ﻓﻠ َ َ َ اﻟﺬي َ ْﻳﻨ ُ ُ ُ ْ
ﻛﻢ ﻣﻦ َ ْ ِ ﻓﻤﻦ َذا ِ ْ ﻛﻴﻮم أﺣﺪ ﴿ َ َ ْ
:ﺃﻱ ﺍﻟﺮﺩﺍﺀ١٢ .ﻙ
ﺮاء ﻳﻮم أﺣﺪ ﻓﻘﺎل ﺑﻌﺾ اﻟﻨﺎس :ﻟﻌﻞ اﻟﻨﺒﻲ أﺧﺬﻫﺎ﴿ َو َﻣﺎ َ َ
ﺎن﴾ ﻣﺎ ُ
اﻟﻤﺆﻣﻨﻮن) .﴾(۱۶۰وﻧﺰﻟﺖ) (٤ﳌﺎ ُﻓﻘﺪت ﻗﻄﻴﻔﺔ ﲪ ﻟﻴﺜﻖ ﴿ ْ ُ ْ ِ ُ ْ َ
ﻧـــــــــــــــــ
)(٧
ان ُﻐﻞ﴾ ﳜﻮن ﰲ اﻟﻐﻨﻴﻤﺔ ﻓﻼ ﺗﻈﻨﻮا ﺑﻪ ذﻟـﻚ)،(٦وﰲ ﻗـﺮاءة ﺑﺎﻟﺒﻨـﺎء ﻟﻠﻤﻔﻌـﻮل أي ﻳﻨـﺴﺐ إﱃ اﻟﻐﻠـﻮل ﻳﻨﺒﻐﻲ ﴿ ِ َﻟﻨ ِ ٍ ّ َ ْ
)(٥
ﻧـــــــ ﺃﻥ
:ﺍﻟﻐﻠﻮﻝ١٢ .ﺻﺎﻭﻱ
ﻛﺴﺒﺖ﴾ ﻋﻤﻠﺖ ﴿ َو َ )(٨
ُ ُ
اﻟﻘﻴﻤﺔِ﴾ ﺣﺎﻣﻼ ﻟﻪ ﻋ ﻋﻨﻘﻪ ﴿ ﺛﻢ ُ َﺗﻮ ﻞ َﻔ ٍْﺲ﴾ اﻟﻐﺎل وﻏﲑه ﺟﺰاء ﴿ ﻣﺎ َ َ ْ ﻳﻮم ْ ِ ٰ َ
ﻳﺎت ِ َﺑﻤﺎ َﻏﻞ َ ْ َﻐﻠﻞ َ ْ ِ ﻣﻦ ْ ُ ْ﴿َو َ ْ
)(٩
ﻣـﻦ اﷲِ﴾ ﳌﻌـﺼﻴﺘﻪ
ـﺴﺨﻂ َ ﻛﻤـﻦ َ ٓ
ﺑـﺎَء﴾ رﺟـﻊ ﴿ ِ َ َ ٍ ِﺿﻮان اﷲِ﴾ﻓﺄﻃﺎع وﻟﻢ ﻳﻐـﻞ ﴿ َ َ
اﺗﺒ َﻊ ر ْ َ َ َﻤﻮن) ﴾(۱۶۱ﺷﻴﺌﺎِ َ َ َ ﴿ .
اﻓﻤﻦ َ ﻻﻳﻈﻠ ُ ْ َ
ُْﻢ َ ُ ْ
ﺑﺌﺲ ْ َ ِ وﻏﻠﻮﻟﻪ ﴿ َو َ ْ ٰ
)(١٠
............................................................. اﻟﻤﺼ ْ ُ)﴾(۱۶۲ ﻨﻢ َو ِ ْ َ
ﻣﺎو ُ َﺟ َ ُ
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﻌﺪ ﺧِﺬﹾﻻﻧِﻪ[ ﻧﺒﻪ ﺑﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﳍﺎﺀ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﻫﻮ ﺍﻷﻇﻬﺮ ﻭﻳﻜﻮﻥ ﺫﻟـﻚ ﻋﻠـﻰ ﺣـﺬﻑ ﻣـﻀﺎﻑ ﺃﻱ ﻣِـﻦ ﺑﻌـﺪ )(١
ﺧِﺬﻻﻧِﻪ ،ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ ﺃﻥ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﳋِﺬﻻﻥ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﻧﻈﲑ﴿ ﺍﻋﺪِﻟﹸﻮﺍ ﻫﻮ ﺍﹶﻗﺮﺏ ﻟﻠﺘﻘﻮﻯ﴾ ]ﺍﳌﺎﺋﺪﺓ[) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﻧﺎﺻﺮ ﻟﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ ﴿ﻓﻤﻦ ﺫﺍ ﺍﻟﺬﻱ﴾ ﻣﺘﻀﻤﻦ ﻟﻠﻨﻔﻲ ﺟﻮﺍﺑﺎ ﻟﻠـﺸﺮﻁ ﺍﻟﺜـﺎﱐ ﻭﻓﻴـﻪ ﻟﻄـﻒ ﺑـﺎﳌﺆﻣﻨﲔ )(٢
ﺣﻴﺚ ﺻﺮﺡ ﳍﻢ ﺑﻌﺪﻡ ﺍﻟﻐﻠﹶﺒﺔ ﰲ ﺍﻷﻭﻝ ﻭﱂ ﻳﺼﺮﺡ ﳍﻢ ﺑﺄﻧﻪ ﻻ ﻧﺎﺻﺮ ﳍﻢ ﰲ ﺍﻟﺜﺎﱐ ﺑـﻞ ﺃﺗـﻰ ﺑـﻪ ﰲ ﺻـﻮﺭﺓ ﺍﻻﺳـﺘﻔﻬﺎﻡ ﻭﺇﻥ ﻛـﺎﻥ
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ﻣﻌﻨﺎﻩ ﻧﻔﻴﺎ ﻟﻴﻜﻮﻥ ﺃﹶﺑﻠﻎ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻻﻏﲑِﻩ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﻘﺪﱘ ﻟﻼﺧﺘﺼﺎﺹ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺣﻖ ﺍﳌﻌﻤﻮﻝ ﺍﻟﺘﺄﺧﲑ ﻋﻦ ﺍﻟﻌﺎﻣﻞ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﻧﺰﻟﺖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺳﺒﺐ ﺍﻟﱰﻭﻝ ﻟﻶﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﺎ ﻳﻨﺒﻐِﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻧﻔﻲ ﺍﳉﻮﺍﺯ ﻭﺍﻟﺼﺤﺔ ،ﻻ ﻧﻔﻲ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺬﺍﰐ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻓﻼ ﺗﻈﹸـﻨﻮﺍ ﺑﻪ ﺫﻟﻚ[ ﺃﻓﺎﺩ ﺑﻪ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻧﻔﻲ ﺍﻟﻐﻠـﻮﻝ ﻋﻨـﻪ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻷﻥ ﺍﳌﻌـﲎ ﻻ ﳚﺘﻤـﻊ ﺍﻟﻐﻠـﻮﻝ ﻭﺍﻟﻨﺒـﻮﺓ )(٦
ﻟﺘﻨﺎﻓﻴﻬﻤﺎ ﺑﺴﺒﺐ ﻋِﺼﻤﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﲢﺮﱘ ﺍﻟﻐﻠﻮﻝ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﺘﻮﻫﻢ ﻓﻴﻪ ﺫﻟﻚ ﺃﻟﺒﺘﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻳﻨﺴﺐ ﺇﱃ ﺍﻟﻐﻠﻮﻝ[ ﻛﻘﻮﳍﻢ ﺃﹶﻛﺬﹶﺑﺘﻪ ﺃﻱ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻟﻜﹶﺬِﺏ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻗﺮﺍﺀﺓ ½ﻳﻐـﻞﹼ¼ ﺑﺎﻟﺒﻨـﺎﺀ ﻟﻠﻔﺎﻋـﻞ ﻻ ﻳﻘـﺪﺭ ﻓﻴﻬـﺎ )(٧
ﻣﻔﻌﻮﻝ ﳏﺬﻭﻑ ﻷﻥ ﺍﻟﻐﺮﺽ ﻧﻔﻲ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻣـﻦ ﻏـﲑ ﻧﻈـﺮ ﺇﱃ ﺗﻌﻠﱡـﻖ ﲟﻔﻌـﻮﻝ ﻛﻘﻮﻟـﻚ ½ﻫـﻮ
ﻳﻌﻄﻲ ﻭﻳﻤﻨﻊ¼ ﺗﺮﻳﺪ ﺇﺛﺒﺎﺕ ﻫﺎﺗﲔ ﺍﻟﺼﻔﺘﲔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﰒ ﺗﻮﰱ ﻛﻞ ﻧﻔﺲ[ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﺸﺮﻃﻴﺔ ﻭﻓﻴﻬﺎ ﺇﻋﻼﻡ ﺑﺄﻥ ﺍﻟﻐﺎﻝﹼ ﻭﻏﲑﻩ ﻣِـﻦ ﲨﻴـﻊ ﺍﻟﻜﺎﺳـﺒﲔ ﻻ )(٨
ﺑﺪ ﻭﺃﹶﻥ ﻳﺠﺎﺯﻭﺍ ﻓﻴﻨﺪﺭِﺝ ﺍﻟﻐﺎﻝﹼ ﲢﺖ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ ﺃﻳﻀﺎ ﻓﻜﺄﻧﻪ ﺫﹸﻛﺮ ﻣﺮﺗﲔ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﻟِﻤﻌﺼِﻴﺘِﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺫِﻛﺮ ﺍﳌﺴﺒﺐ ﻭﺇﺭﺍﺩﺓ ﺍﻟﺴﺒﺐ ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﻳﻘﺪِﺭ ﺃﹶﺣﺪ ﻋﻠـﻰ ﺃﻥ ﻳـﺄﰐ ﺑِـﺴﺨﻂِ ﺍﷲ ﻟﻜﻮﻧـﻪ )(٩
ﻓﻌﻞﹶ ﺍﷲ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺑﺌﺲ ﺍﳌﺼﲑ[ ﺍﻟﻔﺮﻕ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺮﺟِﻊ ﺃﻥ ﺍﻷﻭﻝ ﻳﻌﺘﺒﺮ ﻓﻴﻪ ﺍﻟﺮﺟﻮﻉ ﻋﻠﻰ ﺧﻼﻑ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ﲞﻼﻑ ﺍﻟﺜﺎﱐ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ( )(١٠
٢٤٨
www.madinah.in
Madinah Gift Centre
ﻣﻦ
رﺳﻮﻻ ْﻓﻴ ِ ْﻢ َ ُ ْ ً اﻟﻤﺆﻣﻨ ِ ْ َ ا ِذْ َ َ َ
ﻌﺚ ِ ْ ﻟﻘﺪ َﻣﻦ اﷲُ)َ (٤ﻋ َ ْ ُ ْ ِ وﳌﻦ ﺑﺎء ﺑﺴﺨﻄﻪ اﻟﻌﻘﺎب ﴿ َو اﷲُ َ ِﺼ ْ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ
ﻌﻤﻠﻮن) ﴾(۱۶۳ﻓﻴﺠﺎزﻳﻬﻢ ﺑﻪْ َ َ ﴿.
ﻳﺘﻠﻮا َﻋ َﻠ ْﻴ ِ ْﻢ ٰﻳﺘ ِ ٖ ﴾ اﻟﻘﺮآن ﴿ َو ُ َ ْ ﻔﺴ ِ ْﻢ﴾ أي ﻋﺮﺑﻴﺎ ﻣﺜﻠﻬﻢ ﻟﻴﻔﻬﻤﻮا ﻋﻨﻪ وﻳﺸﺮﻓﻮا ﺑﻪ،ﻻ ﻣﻠ َﻜﺎ وﻻ ﻋﺠﻤﻴﺎ ﴿ َ ْ ُ ْ َا ْ ُ ِ
)(٦
ﻳـﺰﻛﻴ ِ ْﻢ﴾ )(٥
:ﺑﺎﻹﳝﺎﻥ١٢ﻡ
ﻗﺒﻞ﴾ أي ﻗﺒﻞ ﺎﻧﻮا ِ ْ
ﻣﻦ َ ْ ُ ان﴾ ﳐﻔﻔﺔ أي إﻢ ﴿ َ ُ ْ ِﺘﺐ﴾ اﻟﻘﺮآن ﴿ َو ْ ِ ْ َ َ
اﻟﺤﻜﻤﺔ﴾ اﻟﺴﻨﺔ ﴿ َو ِ ْ ﻮب﴿١٢ﻣﺪ َو َ ُ
ُﻌﻠﻤ ُ ُﻢ ا ْ ﻜ ٰ َ ﻳﻄﻬﺮﻫﻢ ﻣﻦ اﻟﺬﻧ
8ﺃﻭ ﻳﺄﺧﺬ ﻣﻨﻬﻢ ﺍﻟﺰﻛﺎﺓ.
ﺘﻢ ْ
ﻣﺜﻠ َْﻴ َﺎۙ﴾ ﺑﺒﺪر ﺑﻘﺘﻞ ﻣﺼ ْ َﺒ ٌﺔ﴾ ﺑﺄﺣﺪ ﺑﻘﺘﻞ ﺳﺒﻌﲔ ﻣﻨﻜﻢ ﴿ َ ْ
ﻗﺪ َ َاﺻ ْ ُ ْ ﻟﻤﺎ َ َ َ ْ ُ ْ
اﺻﺎﺑﺘﻜﻢ ِ ﺿﻠﻞ ﻣﺒ ِ ْ ٍ) ﴾(۱۶۴ﺑﲔ)َ َ ﴿ .(٧او َ ۤ ﺑﻌﺜﻪ ﴿ َﻟ ِ ْ َ ٰ ٍ
ﺍﻟﻨﺼﻒ
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ﻟِﺤﻘﺎﺭﻢ ،ﺃﻭ ﺇﻥ ﺍﻟﺪﺭﺟﺎﺕ ﺗﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻔﺮﻳﻘﲔ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻭﻟﻜﻞﹼ ﺩﺭ ٰﺟﺖ ﳑﺎ ﻋﻤﻠﻮﺍ﴾ ﻭﺇﻥ ﺍﻓﺘﺮﻗﻨﺎ ﻋﻨﺪ ﺍﳌﻘﺎﺑﻠـﺔ ﰲ ﻗـﻮﳍﻢ:
½ﺍﳌﺆﻣﻨﻮﻥ ﰲ ﺩﺭﺟﺎﺕ ﻭﺍﻟﻜﻔﹼﺎﺭ ﰲ ﺩﺭﺟﺎﺕ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻟﻘﺪ ﻣ ﻦ ﺍﷲ...ﺇﱁ[ ﻫﺬﺍ ﺗﺮﻕ ﰲ ﺗﻌﻈﻴﻤﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﱰﱠﻫﻪ ﺃﻭﻻ ﻋـﻦ ﺍﻟﻐﻠـﻮﻝ ﰒ ﺑـﻴﻦ ﺃﻥﹼ ﻭﺟـﻮﺩﻩ ﺑﻴﻨـﻬﻢ ﻧﻌﻤـﺔ )(٤
ﻋﻈﻴﻤﺔ ﺃﹶﻧﻌﻢ ﺎ ﻋﻠﻴﻬﻢ.ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﻧﻌﻤﺔ ﻋﻠﻰ ﺍﻟﻜﻔﹼﺎﺭ ﺃﻳﻀﺎ ﻭﺇﳕﺎ ﺧﺺ ﺍﳌﺆﻣﻨﲔ ﻷﻢ ﻫﻢ ﺍﳌﻨﺘﻔﻌـﻮﻥ ـﺎ ﻭﺗـﺪﻭﻡ ﻋﻠـﻴﻬﻢ
ﻭﺃﻣﺎ ﺍﻟﻜﻔﹼﺎﺭ ﻭﺇﻥ ﺃﹶﻣِﻨﻮﺍ ﺑﻪ ﻣﻦ ﺍﳋﹶﺴﻒِ ﻭﺍﳌﹶﺴﺦِ ﻭﻛﻞ ﺑﻼﺀ ﻋﺎﻡ ﻭﺭﺯﻗﻮﺍ ﺑـﻪ ﺇﻻ ﺃﻥ ﻋﺎﻗﺒﺘـﻬﻢ ﺍﳋﹸﻠـﻮﺩ ﰲ ﺩﺍﺭ ﺍﻟﺒـﻮﺍﺭ ﻭﻳﺘﺒـﺮﺃ ﻣﻨـﻬﻢ
ﻭﻻﻳﺸﻔﹶﻊ ﳍﻢ ﰲ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ.ﻭﺍﻋﻠﹶﻢ ﺃﻥ ﺑﻌﺜﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﺣـﺴﺎﻥ ﺇﱃ ﻛـﻞ ﺍﻟﻌـﺎﻟﹶﻤﲔ ﻭﺫﻟـﻚ ﻷﻥ ﻭﺟـﻪ
ﺍﻹﺣﺴﺎﻥ ﰲ ﺑﻌﺜﺘﻪ ﻛﻮﻧﻪ ﺩﺍﻋﻴﺎ ﳍﻢ ﺇﱃ ﻣﺎ ﻳﺨﻠﱢـﺼﻬﻢ ﻣـﻦ ﻋِﻘـﺎﺏ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻳﻮﺻِـﻠﻬﻢ ﺇﱃ ﺛـﻮﺍﺏ ﺍﷲ ﺗﻌـﺎﱃ ﻭﻫـﺬﺍ ﻋـﺎﻡ ﰲ ﺣـﻖ
ﺍﻟﻌﺎﻟﹶﻤﲔ ﻷﻧﻪ ﻣﺒﻌﻮﺙ ﺇﱃ ﻛﻞ ﺍﻟﻌﺎﻟﹶﻤﲔ ﻛﻤﺎ ﻗﺎﻝ ﴿ﻭﻣﺎ ﺍﺭﺳﻠﻨٰﻚ ﺇﻻ ﻛﺎﻓﹼﺔﹰ ﻟﻠﻨﺎﺱ﴾ ]ﺍﻟﺴﺒﺎ[ ﺇﻻ ﺃﻧﻪ ﳌﹼﺎ ﱂ ﻳﻨﺘﻔـﻊ ـﺬﺍ ﺍﻹﻧﻌـﺎﻡ ﺇﻻ
ﺃﻫﻞﹸ ﺍﻹﺳﻼﻡ ﺧﺼﻮﺍ ﺑﺎﻟﺬﻛﺮ).ﺻﺎﻭﻱ ،ﻛﺒﲑ(
ﻗﻮﻟﻪ] :ﻋﺮﺑِﻴﺎ[ ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﻣِﻦ ﺟِﻨﺴﻬﻢ ﻻ ﻣِﻦ ﻧﺴﺒﻬﻢ ﻷﻧﻪ ﻟﻴﺲ ﻣﻦ ﻧﺴﺐ ﺍﻟﻜﻞﹼ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻟﻴﻔﻬﻤﻮﺍ ﻋﻨﻪ[ ﺃﻱ ﻟﻴﻔﻬﻮﺍ ﻛﻼﻣﻪ ﺑﺴﻬﻮﻟﺔ ﻭﻳﻜﻮﻧﻮﺍ ﻭﺍﻗِﻔﲔ ﻋﻠﻰ ﺣﺎﻟﻪ ﰲ ﺍﻟﺼﺪﻕ ﻭﺍﻷﻣﺎﻧﺔ ﻣﻔﺘﺨِﺮﻳﻦ ﺑﻪ ،ﻭﻫﺬﺍ ﺑﻴـﺎﻥ ﻟﻮﺟـﻪ )(٦
ﺍﳌِﻨﺔ ﻋﻠﻴﻬﻢ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﻴـﻦ [ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺘﻌﺪﻱ ﲟﻌﲎ ﺍﻟﻼﺯﻡ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺃﹶﺳﺮِ ﺳﺒﻌﲔ ﻣﻨﻬﻢ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﻟﻔﺨﺮ ﺑﺎﳌﺄﺳﻮﺭ ﺃﻋﻈﻢ ﻣﻦ ﺍﳌﻘﺘﻮﻝ ﻟﺪﻻﻟﺘﻪ ﻋﻠﻰ ﻋِﻈﹶﻢِ ﺍﻟﺸﺠﺎﻋﺔ ،ﻭﺍﳌﻘﺼﻮﺩ ﻣـﻦ ﺫﻟـﻚ )(٨
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٢٤٩
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Madinah Gift Centre
﴿ َٰﺬاؕ﴾ اﳋﺬﻻن وﳓﻦ ﻣﺴﻠﻤﻮن ورﺳﻮل اﷲ ﻓﻴﻨﺎ ،واﳉﻤﻠﺔ اﻷﺧﲑة ﳏﻞ اﻻﺳﺘﻔﻬﺎم اﻹﻧﻜﺎري ْ ُ ﴿ .
)(٢ )(١
ﻗﻞ﴾ ﳍﻢ
ﻗﺪﻳﺮ) ﴾(۱۶۵وﻣﻨﻪ اﻟﻨﺼﺮ وﻣﻨﻌﻪ وﻗﺪ ﺟﺎزاﻛﻢ ﻜﻢ﴾ ﻷﻧﻜﻢ ﺗﺮﻛﺘﻢ اﳌﺮﻛﺰ ﻓﺨﺬﻟﺘﻢ ﴿ ِان اﷲَ َﻋ ٰ ُﻞ َ ْ ءٍ َ ِ ْ ٌ ﻔﺴ ُ ْ
ِﻨﺪ َا ْ ُ ِ ﴿ َُﻮ ِ ْ
)(٣
ﻣﻦ ﻋ ْ ِ
ﻟـــﻴﻌﻠ ََﻢ﴾ اﷲ ﻋﻠ ــﻢ ﻇﻬـ ـﻮر
ﻓﺒـــﺎ ِذ ِْن اﷲِ﴾ ﺑﺈرادﺗ ــﻪ ﴿ َو ِ َ ْ
اﻟﺠﻤﻌـــﻦ﴾ ﺑﺄﺣ ــﺪ ﴿ َ ِ ﻳـــﻮم ْ َ َ
اﻟﺘﻘــــﻰ ْ َ ْ ٰ ِ ﻣـــﺎ َ َ َ ُ ْ
اﺻـــﺎﺑﻜﻢ َ ْ َ ﲞﻼﻓﻜ ــﻢ َ ﴿.و َ ۤ
)(٤
0
ﻗﻮﻟﻪ] :ﳏﻞ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﻹﻧﻜﺎﺭﻱ[ ﺃﻱ ﻻ ﻳﻨﺒﻐﻲ ﻣﻨﻜﻢ ﻫﺬﺍ ﺍﻟﺘﻌﺠﺐ ﻷﻧﻜﻢ ﺗﻌﻠﻤﻮﻥ ﺳـﺒﺐ ﺍﳋِـﺬﻻﻥ ،ﻭﺍﻟﺘﻌﺠـﺐ ﺇﳕـﺎ ﻳﻜـﻮﻥ )(٢
ﻓﻴﻤﺎ ﺧﻔِﻲ ﺳﺒﺒﻪ ﻭﺇﺫﺍ ﻇﻬﺮ ﺍﻟﺴﺒﺐ ﺑﻄﻞ ﺍﻟﻌﺠﺐ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻷﻧﻜﻢ ﺗﺮﻛﺘﻢ ﺍﳌﹶﺮﻛﹶﺰ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﻣِﻦ ﻋﻨﺪِﻫﻢ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻢ ﺗﺴﺒﺒـُﻮﺍ ﻓﻴﻪ ﻭﺇﻻ ﻓﻬﻮ ﻣـﻦ ﺍﷲ ﻋﺰﻭﺟـﻞﹼ ﰲ )(٣
ﺍﳊﻘﻴﻘﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺈﺭﺍﺩﺗﻪ[ ﺇﳕﺎ ﻓﺴﺮ ﺬﺍ ﻷﻥﹼ ﺣﻘﻴﻘﺔ ﺍﻹﺫﻥ ﻭﻫﻮ ﺍﻷﻣﺮ ﻭﺍﻟﺮﺿﺎ ﻣﻨﺘﻔﻴﺔ ﻫﻨﺎ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻭﻟﻴﻌﻠﻢ ﺍﳌﺆﻣﻨﲔ[ ﺃﻱ ﻟﻴﻈﻬِﺮ ﻟﻠﻨﺎﺱ ﻭﻳﻤﻴﺰ ﳍﻢ ﺍﳌﺆﻣﻦ ﻣِﻦ ﻏﲑﻩ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻝ ﺍﳌﻔﺴﺮ ½ﻋﻠﻢ ﻇﻬﻮﺭ¼) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﺣﻘﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺘﻤﻴﻴﺰ ﳏﺬﻭﻑ.ﻭﻫﺬﺍ ﻷﻥﹼ ½ﻳﻌﻠﹶﻢ¼ ﻫﺎﻫﻨﺎ ﳌﹼﺎ ﺿﻤﻦ ﻣﻌﲎ ½ﻳﻈﻬِﺮ¼ ﺗﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﻭﻗﻴﻞ ﳍﻢ﴾ ﻋﻄﻒ ﻋﻠﻰ ½ﻧﺎﻓﹶﻘﹸﻮﺍ¼ ﺩﺍﺧﻞ ﲢﺖ ﺻﻠﺔ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺑﺘﻜﺜﲑ ﺳﻮﺍﺩِﻛﻢ[ ﺃﻱ ﻋﺪﺩﻛﻢ ﻭﺃﺷﺨﺎﺻﻜﻢ ،ﻭﺍﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ ﺃﻱ ﺑﺘﻜﺜﲑﻩ ﺇﻳﺎﻧﺎ ﺃﻭ ﺍﳉﹶﻴﺶ) .ﺟﻤـﻞ( ﻭﰲ ﺍﳌِـﺼﺒﺎﺡ: )(٨
ﻭﻛﻞ ﺷﺨﺺ ﻣﻦ ﺇﻧﺴﺎﻥ ﻭﻏﲑِﻩ ﻳﺴﻤﻰ ﺳﻮﺍﺩﺍ ،ﻭﺍﻟﺴﻮﺍﺩ ﺍﻟﻌﺪﺩ ﺍﻷﻛﺜﺮ ﻭﺳﻮﺍﺩ ﺍﳌﺴﻠﻤﲔ ﲨﺎﻋﺘﻬﻢ.
ﻗﻮﻟﻪ] :ﻧﺤﺴِﻦ [ﺇﳕﺎ ﻓﺴﺮ ﺑﻪ ﻷﻥ ﺍﻟﻌﻠﻢ ﻳﺘﻌﻠﱠﻖ ﺑﺎﳌﻌﻘﻮﻻﺕ ﻭﺍﻟﻘﺘﺎﻝ ﻟﻴﺲ ﻣﻨﻬﺎ ،ﻭﻗـﺪ ﻳﻘـﺎﻝ ﺃﺷـﺎﺭ ـﺬﺍ ﺇﱃ ﺃﻥﹼ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻟﻌﻠـﻢ )(٩
ﻫﺎﻫﻨﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺸﻲﺀ ﺣﺴﻨﺎﹰ ﺑﻘﺮﻳﻨﺔ ﺃﻢ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻘﺘﺎﻝ ﻭﻻ ﻳﺤﺴِﻨﻮﻧﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﲟﺎ ﺃﻇﻬﺮﻭﺍ[ ﺃﻱ ﺑﺴﺒﺐ ﻣﺎ ﺃﹶﻇﹾﻬﺮﻭﺍ ﺃﻱ ﺇﻥﹼ ﺇﻇﻬﺎﺭﻫﻢ ﻣﺎ ﺫﹸﻛﺮ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﻛﻮﻥ ﻗﹸﺮﻢ ﻟﻠﻜﻔﺮ ﰲ ﻫـﺬﺍ ﺍﻟﻴـﻮﻡ ﺃﺷـﺪ ﻣـﻦ )(١٠
ﻗﹸﺮﻢ ﻟﻺﳝﺎﻥ) .ﺟﻤﻞ(
٢٥٠
www.madinah.in
Madinah Gift Centre
ﻳﻦ ﺻﺪﻗ ِ ْ َ ) ﴾(۱۶۸ﰲ أن اﻟﻘﻌﻮد ﻳﻨﺠﻲ ﻣﻨﻪ .وﻧـﺰل ﰲ اﻟـﺸﻬﺪاء َ ﴿ :و َﻻ َ ْ َ ان ُ ْ ُ ْ
اﻟﻤﻮت ِ ْ ﻋﻦ َا ْ ُ ِ ُ ُ
ﻔﺴﻜﻢ ْ َ ْ َ ادﻓﻌﻮا ﴿ َ ْ
)(٥
اﻟـﺬ ْ َ
ﺗﺤـﺴ َ ِ ﻛﻨﺘﻢ ٰ ِ
ٓ )(٧
ِﻨﺪ َرﺑ ِ ْﻢ﴾ أرواﺣﻬـﻢ) (٨ﰲ ﺑﻞ﴾ ﻫﻢ ﴿ َ ْ َ
اﺣﻴﺎٌء ﻋ ْ َ
)(٦
ﻴﻞ اﷲِ﴾ أي ﻷﺟﻞ دﻳﻨﻪ ﴿ َ ْ َ ً
اﻣﻮاﺗﺎ َ ْ ﻗﺘﻠﻮا﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ ﴿ ِ ْ َﺳ ِ ْ ِ ُ ُِْ
ـﻮن) ﴾(۱۶۹ﻳــﺄﻛﻠﻮن ﻣ ـﻦ ﲦــﺎر اﳉﻨــﺔ ﺣﻮاﺻــﻞ ﻃﻴ ـﻮر ﺧــﻀﺮ ﺗــﺴﺮح ﰲ اﳉﻨــﺔ ﺣﻴــﺚ ﺷــﺎءت ﻛﻤــﺎ ورد ﰲ اﳊــﺪﻳﺚ)ُ َ ْ ُ ﴿ (٩
ﻳﺮزﻗـ ْ َ
ﻗﻮﻟﻪ] :ﻣﻦ ﺣﻴﺚﹸ ﺍﻟﻈﺎﻫﺮ[ ﺃﻱ ﻟﻌﺪﻡ ﻣﺎ ﻳﻨﺎﻓﻴﻪ ﻭﺃﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻘﺪ ﺃﹶﻇﻬ ﺮﻭﺍ ﻣﺎ ﻳﻨﺎﻓﻴﻪ ﻓﻜﺎﻧﻮﺍ ﻟﻠﻜﻔﺮ ﺃﻗﺮﺏ ﻭﻫﺬﺍ ﺍﻟﻈـﺮﻑ ﻣﺘﻌﻠﱢـﻖ )(١
ﺑﻘﻮﻟﻪ ½ﺃﹶﻗﺮﺏ ﺇﱃ ﺍﻹﳝﺎﻥ¼) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺪﻝ ﻣﻦ ½ﺍﻟﺬﻳﻦ¼ ﻗﺒﻠﻪ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﺍﻟﺬﻳﻦ ﻧﺎﻓﹶﻘﹸﻮﺍ﴾ ﻭﻗﻮﻟﻪ ½ﺃﻭ ﻧﻌﺖ¼ ﺃﻱ ﻟﻠﺬﻳﻦ ﻧﺎﻓﹶﻘﹸﻮﺍ ﻭﻗﻮﻟﻪ ½ﻹﺧﻮﺍﻢ¼ ﺃﻱ ﰲ ﺷﺄﻢ) .ﺟﻤﻞ( )(٢
ﻗﻮﻟﻪ] :ﻗﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳉﻤﻠﺔ ﺣﺎﻝ ﻣﻦ ﺿﻤﲑ ½ﻗﺎﻟﻮﺍ¼ ،ﻭ ﻗﺪﺭ ½ﻗﺪ¼ ﻷﻥ ﺍﳌﺎﺿﻲ ﻭﻗﻊ ﺣﺎﻻ ﻓﻼ ﺑﺪ ﻣﻦ ½ﻗﺪ¼] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﺷﻬﺪﺍﺀُ ﺃﹸﺣﺪ[ ﺃﻱ ﺃﻥﹼ ﺍﻟﻀﻤﲑ ﰲ ½ﺃﻃﺎﻋﻮﺍ¼ ﺇﻣﺎ ﻟﺸﻬﺪﺍﺀ ﺃﹸﺣﺪٍ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺃﻭ ﳋﺼﻮﺹ ﻣﻦ ﻣﺎﺕ ﻣِﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻓﺈﻢ )(٤
0
0
ﻣﺎﺕ ﻣﻨﻬﻢ ﲨﻠﺔ ﻓﻘﻮﻟﻪ ½ﺃﻭ ﺇﺧﻮﺍﻧﻨﺎ¼ ﺃﻱ ﻣِﻦ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺬﻳﻦ ﻗﹸﺘﻠﻮﺍ ﰲ ﺃﹸﺣﺪ ﻭﻗﻮﻟﻪ ½ﰲ ﺍﻟﻘﻌﻮﺩ¼ ﻣﺘﻌﻠﱢﻖ ﺑـ ½ﺃﻃﺎﻋﻮﻧﺎ¼) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﰲ ﺍﻟﺸﻬﺪﺍﺀ[ ﻗﻴﻞ ﺷﻬﺪﺍﺀ ﺑﺪﺭ ﻭﻗﻴﻞ ﺷﻬﺪﺍﺀ ﺃﹸﺣﺪ ﻭﻫﻮ ﺍﻟﺮﺍﺟﺢ ،ﻭﺃﻣﺎ ﺷـﻬﺪﺍﺀ ﺑـﺪﺭ ﻓﱰﻟـﺖ ﻓـﻴﻬﻢ ﺁﻳـﺔ ﺍﻟﺒﻘـﺮﺓ ﴿ﻭﻻ )(٥
ﺗﻘﻮﻟﻮﺍ ﳌﻦ ﻳﻘﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﻣﻮﺍﺕ﴾ ...ﺍﻵﻳﺔ .ﻭﺳﺒﺐ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻧﻬﻢ ﳌﹼﺎ ﻭﺟﺪﻭﺍ ﻃِﻴﺐ ﻣﺄﹾﻛﹶﻠِﻬﻢ ﻭﻣـﺸﺮﺑِﻬﻢ ﻗـﺎﻟﻮﺍ ﻣـﻦ
ﱭ ...ﺇﱁ﴾ .ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻌِﱪﺓ ﺑﻌﻤـﻮﻡ ﻳﺒﱢﻠﻎﹸ ﻋﻨﺎ ﺇﺧﻮﺍﻧﻨﺎ ﺃﻧﻨﺎ ﺃﹶﺣﻴﺎﺀٌ ﰲ ﺍﳉﻨﺔ ﻓﻘﺎﻝ ﺍﷲ ﻋﺰﻭﺟﻞ ﺃﻧﺎ ﺃﹸﺑﻠﹼﻐﻬﻢ ﻋﻨﻜﻢ ﻓﺄﻧﺰﻝ ﴿ﻭﻻ ﺗﺤﺴ
ﺍﻟﻠﻔﻆ ﻻ ﺑِﺨﺼﻮﺹ ﺍﻟﺴﺒﺐ ﻓﻬﺬﺍ ﺍﻟﻮﻋﺪ ﺍﳊﹶﺴﻦ ﻟﻜﻞﹼ ﻣﻦ ﻗﹸﺘﻞ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻹﻋﻼﺀِ ﻛﻠﻤﺔ ﺍﷲ ﺗﻌﺎﱃ) .ﺧﺎﺯﻥ ،ﺟﻤﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺑﻞ¼ ﻟﻴﺴﺖ ﻋﺎﻃﻔﺔ ﻋﻠﻰ ½ﺃﻣﻮﺍﺗﺎ¼ ﻷﻥ ﺍﳌﻌﲎ ﻳﺨﺘﻞﹼ ﺣﻴﻨﺌـﺬ ﺇﺫ ﻳـﺼﲑ ﺍﻟﺘﻘـﺪﻳﺮ ½ﻻﺗﺤـﺴﺒﻨﻬﻢ ﺃﺣﻴـﺎ ًﺀ¼ )(٦
ﻭﺍﻟﻐﺮﺽ ﺍﻹﻋﻼﻡ ﲝﻴﺎﻢ ﺗﺮﻏﻴﺒﺎ ﰲ ﺍﳉِﻬﺎﺩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻞ ﻫﻢ ﺃﺣﻴﺎﺀ[ ﻭﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻟﻴﺴﺖ ﻛﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﻞ ﻫﻲ ﺃﻋﻠﻰ ﻭﺃﺟﻞﹼ ﻣﻨﻬﺎ ﻷﻢ ﻳﺴﺮﺣﻮﻥ ﺣﻴﺚ ﺷﺎﺀﺕ ﺃﺭﻭﺍﺣﻬﻢ) .ﺻﺎﻭﻱ( )(٧
ﺻﻞِ ﻃﹸﻴـُﻮﺭ ...ﺇﱁ[ ﻓﻬﻲ ﺃﻱ ﺍﻟﻄﻴﻮﺭ ﻟﻸﺭﻭﺍﺡ ﻛﺎﳍﻮﺍﺩﺝ ﻟﻠﺠﺎﻟﺲ ﻓﻴﻬﺎ ﻭﻫﺬﺍ ﻗﺪ ﺍﺳﺘﺪﻝ ﺑـﻪ ﻣـﻦ ﻗـﺎﻝ ﻗﻮﻟﻪ] :ﻭﺃﺭﻭﺍﺣﻬﻢ ﰲ ﺣﻮﺍ ِ )(٨
ﺇﻥ ﺍﳊﻴﺎﺓ ﻟﻠﺮﻭﺡ ﻓﻘﻂ ﻭﻗﻴﻞ ﺇﻥ ﺍﳊﻴﺎﺓ ﻟﻠﺮﻭﺡ ﻭﺍﳉﹶﺴﺪ ﻣﻌﺎ ﻭﺍﺳﺘﺪﻝﹼ ﻟﻪ ﺑﻘﻮﻟﻪ ﴿ﻋﻨﺪ ﺭﺑﻬﻢ ﻳﺮﺯﻗﹸﻮﻥ﴾ ﺣﻴﺚﹸ ﺃﹶﺧﱪ ﺍﷲُ ﺗﻌﺎﱃ ﺃﻧﻬﻢ
ﻳﺮﺯﻗﹸﻮﻥ ﻭﻳﺄﻛﹸﻠﻮﻥ ﻭﻳﺘـﻨﻌﻤﻮﻥ .ﻭﻋﻠﻰ ﺍﻷﻭﻝ ﻭﺟﻪ ﺍﻣﺘﻴـﺎﺯﻫﻢ ﻋـﻦ ﻏﲑﻫـﻢ ﺃﻥﹼ ﺃﺭﻭﺍﺣﻬـﻢ ﺗـﺪﺧﻞ ﺍﳉﻨـﺔ ﻣِـﻦ ﻭﻗـﺖ ﺧﺮﻭﺟﻬـﺎ ﻣِـﻦ
ﺃﺟﺴﺎﺩﻫﻢ ﻭﺃﻣﺎ ﺃﺭﻭﺍﺡ ﺑﻘﻴﺔ ﺍﳌﺆﻣﻦ ﻓﻼ ﺗﺪﺧﻞ ﺇﻻ ﻣﻊ ﺃﺟﺴﺎﺩﻫﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻭﺍﻻﻣﺘﻴﺎﺯ ﻋﻠﻰ ﺍﻟﺜﺎﱐ ﻇﺎﻫﺮ) .ﺟﻤﻞ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ[ﻭﺍﳌﻌﲎ ﺃﻥﹼ ﺃﺭﻭﺍﺣﻬﻢ ﺗﺤﻞﱡ ﰲ ﺃﺑﺪﺍﺎ ﻭﺗـﺘـﻨﻌﻢ ﰲ ﺍﳉﻨﺔ ﺃﻭ ﺃﻥ ﺃﺭﻭﺍﺣﻬﻢ ﺗﻤﺜﱠﻞﹸ ﻃﹸﻴﻮﺭﺍ ﺃﻭ ﺍﳌﺮﺍﺩ ﺃﺎ ﺗﻜﺴِﺐ )(٩
ﺯﻳﺎﺩﺓﹶ ﻛﻤﺎﻝٍ ﻭﻫﺬﺍ ﻳﻼﺋﻢ ﺍﻟﻘﹶﻨﺎﺩﻳﻞﹶ ﺍﳌﺬﻛﻮﺭﺓ .ﻭﻧﺺ ﺍﳊﺪﻳﺚ :ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﺃﻧـﻪ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻗـﺎﻝ
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Madinah Gift Centre
ﻳﻦ َ ْ ون﴾ ﻳﻔﺮﺣـﻮن ﴿ ِ ِ ﻓﻀﻠ ِ ٖ َو﴾ ﻫـﻢ ﴿ َ ْﺴ َﺒْ ِ ُ ْ َ ﴿ َ ِ ﺣ ِ ْ َ ﴾ ﺣﺎل ﻣﻦ ﺿﻤﲑ ﻳﺮزﻗﻮن ﴿ ِ َ ۤ
ﺑﻤﺎ ٰﺗ ُ ُﻢ اﷲُ ِ ْ
)(١
ﻟـﻢ ﺑﺎﻟـﺬ ْ َ ﻣﻦ َ ْ
)(٢
ﻭﻗﻒ ﻻﺯﻡ
ﺑﻨﻌﻤﺔ﴾ ﺛﻮاب ﴿ َ
ﻣﻦ ﻳﻠﺤﻘﻮا ﺑﻬﻢ ﴿ َو َﻻ ُْﻢ َ ْ َ ُ ْ َ
ﻳﺤﺰﻧﻮن)۱۷۰
)(٦
ﻉ
ﺳﻮل﴾ دﻋﺎءه ﺑﺎﳋﺮوج ﻟﻠﻘﺘﺎل) (٨ﳌﺎ أراد أﺑـﻮ ﺳـﻔﻴﺎن وأﺻـﺤﺎﺑﻪ اﻟﻌـﻮد وﺗﻮاﻋـﺪوا ﻣـﻊ ﻳﻦ﴾ ﻣﺒﺘﺪأ ﴿ ْ َ َ ُ ْ
اﺳﺘﺠﺎﺑﻮا َواﻟﺮ ُ ْ ِ ِ َ ﴿.
اﻟﺬ ْ َ
½ﺃﺭﻭﺍﺡ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺃﺟﻮﺍﻑ ﻃﹸﻴﻮﺭٍ ﺧﻀﺮٍ ﺗﺮِﺩ ﺃﺎﺭ ﺍﳉﻨﺔ ﻭﺗﺄﻛﹸﻞ ﻣِﻦ ﺛِﻤﺎﺭﻫﺎ ﻭﺗﺄﻭِﻱ ﺇﱃ ﻗﹶﻨﺎﺩﻳﻞﹶ ﻣﻌﻠﱠﻘﺔٍ ﰲ ﻇِﻞﱢ ﺍﻟﻌﺮﺵ¼) .ﺧﻄﻴﺐ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣِﻦ ﻓﻀﻠِﻪ[ ﻭﻫﻮ ﺷﺮﻑ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﻔﻮﺯ ﺑﺎﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻭﺍﻟﺰﻟﹾﻔٰﻰ ﻣِﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﻟﺘﻤﺘﻊ ﺑﺎﻟﻨﻌﻴﻢ ﺍﳌﹸﺨﻠﱠﺪ ﻋﺎﺟﻼ) .ﻛﺮﺧﻲ( )(١
ﻗﻮﻟﻪ] :ﻫﻢ[ ﺇﻧﻤﺎ ﻗﺪﺭ ½ﻫﻢ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻧﻪ ﲨﻠﺔ ﺍﲰﻴﺔ ﲝﺬﻑ ﺍﳌﺒﺘﺪﺃ ﻋﻄﻒ ﻋﻠﻰ ﲨﻠﺔ ﺍﲰﻴﺔ ﻭﻫﻲ ½ﻫﻢ ﺃﺣﻴﺎﺀٌ¼] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻣﻦ ﺧﻠﻔﻬﻢ[ ﻳﻌﲏ ﻣﻦ ﺇﺧﻮﺍﻢ ﺍﻟﺬﻳﻦ ﺗﺮﻛﹸﻮﻫﻢ ﺃﺣﻴﺎﺀً ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﻹﳝﺎﻥ ﻭﺍﳉِﻬـﺎﺩ ﻓﻌﻠِﻤـﻮﺍ ﺃـﻢ ﺇﺫﺍ ﺍﺳﺘـﺸ ِﻬﺪﻭﺍ )(٣
ﻟﹶﺤِﻘﹸﻮﺍ ﺑِﻬﻢ ﻭﻧﺎﻟﹸﻮﺍ ﻣِﻦ ﺍﻟﻜﹶﺮﺍﻣﺔ ﻣِﺜﻠﹶﻬﻢ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻭﻳﺒﺪﻝﹸ ﻣِﻦ ½ﺍﻟﺬﻳﻦ¼ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ½ﺃﹶﻥ¼ ﻭﻣﺎ ﰲ ﺣﻴﺰِﻫﺎ ﰲ ﳏﻞﹼ ﺟﺮ ﺑﺪ ﹲﻝ ﻣـﻦ ½ﺍﻟـﺬﻳﻦ ﱂ ﻳﻠﺤﻘـﻮﺍ ـﻢ¼ ﺑـﺪ ﹶﻝ )(٤
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ﺍﺷﺘﻤﺎﻝٍ ﻣﺒﲔ ﻟﻜﻮﻥ ﺍﺳﺘِﺒـﺸﺎﺭِﻫﻢ ﲝـﺎﻝ ﺇﺧـﻮﺍﻢ ﻻ ﺑـﺬﻭﺍﻢ ﻷﻥ ﺍﻟـﺬﻭﺍﺕ ﻻ ﻳﺴﺘﺒـﺸﺮﺎ ﻭﺍﳌـﺮﺍﺩ ﺑﻴـﺎﻥ ﺩﻭﺍﻡ ﺍﻧﺘﻔـﺎﺀ ﺍﳋـﻮﻑ
ﻭﺍﳊﹸﺰﻥ ﻻ ﺑﻴﺎﻥ ﺍﻧﺘﻔﺎﺀ ﺩﻭﺍﻣﻬﻤﺎ ﻛﻤﺎ ﻳﻮﻫِﻤﻪ ﻛﻮﻥﹸ ﺍﳋﺒﺮ ﰲ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻀﺎﺭﻋﺎ ﻓـﺈﻥ ﺍﻟﻨﻔـﻲ ﻭﺇﻥ ﺩﺧـﻞ ﻋﻠـﻰ ﻧﻔـﺲ ﺍﳌـﻀﺎﺭﻉ ﻳﻔﻴـﺪ
ﺍﻟﺪﻭﺍﻡ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﺑِﺤﺴﺐ ﺍﳌﹶﻘﺎﻡ .ﻭﺍﳋﻮﻑ ﻏﻢ ﻳﻠﺤﻖ ﺍﻹﻧﺴﺎﻥﹶ ﲟﺎ ﻳﺘﻮﻗﱠﻌﻪ ﻣﻦ ﺍﻟﺴﻮﺀ ،ﻭﺍﳊﹸﺰﻥﹸ ﻏﻢ ﻳﻠﺤﻖ ﻣِﻦ ﻓﹶﻮﺍﺕ ﻧـﺎﻓﻊ ﺃﻭ ﺣـﺼﻮﻝ
ﺿﺎﺭ ﻓﻤﻦ ﻛﺎﻧﺖ ﺃﻋﻤﺎﻟﹸﻪ ﻣﺸﻜﻮﺭﺓ ﻓﻼ ﻳﺨﺎﻑ ﺍﻟﻌﺎﻗﺒﺔﹶ ﻭﻣﻦ ﻛﺎﻥ ﻣﺘﻘﻠﱢﺒﺎ ﰲ ﻧﻌﻤﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻓﻀﻞ ﻓﻼ ﻳﺤﺰﻥ ﺃﺑﺪﺍ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑـِﺄﹶﻥﹾ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺃﺻﻞ ½ﺃﹶﻥﹾ¼ ½ﺑِﺄﹶﻥﹾ¼ ﻷﻥ ﺍﻟﺘﺒﺸﲑ ﻳﺘﻌﺪﻯ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﺑﺎﻟﺒﺎﺀ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺛﻮﺍﺏ[ ﺑﻴﻨﻪ ﺑﺎﻟﺜﻮﺍﺏ ﻟﻴﻜﻮﻥ ﻣﻐﺎﻳِﺮﺍ ﻟﻘﻮﻟﻪ ½ﻭﻓﻀﻞ¼ ﻓﻴﺼﺢ ﺍﻟﻌﻄﻒ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﺍﻟﻜﺴﺮِ ﺍﺳﺘﺌﻨﺎﻓﺎ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻧﻪ ﻛﻼﻡ ﻣﺒﺘﺪﺃ ﻟﻴﺲ ﻋﻄﻔﺎ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻜـﻮﻥ ﲨﻠـﺔ ﻻ ﻳـﺼﺢ ﻋﻄﻔﹸـﻪ )(٧
ﻋﻠﻰ ﺍﳌﹸﻔﺮﺩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺩﻋﺎﺀَﻩ ﺑﺎﳋﺮﻭﺝ ﻟﻠﻘﺘﺎﻝ[ ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﰲ ﻳﻮﻡ ﺍﻷَﺣﺪ ﺍﻟﺘﺎﱄ ﻟﻴﻮﻡ ﺃﹸﺣﺪ ﺍﻟﺬﻱ ﻫﻮ ﻳﻮﻡ ﺍﻟﺴﺒﺖ ﻭﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﻏـﺰﻭﺓ )(٨
ﺣﻤﺮﺍﺀِ ﺍﻷَﺳﺪ ﻭﻗﻮﻟﻪ ½ﻭﺗﻮﺍﻋﺪﻭﺍ ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ...ﺇﱁ¼ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﻏـﺰﻭﺓ ﺑـﺪﺭ ﺍﻟـﺼﻐﺮﻯ ﺍﻟﺜﺎﻟﺜـﺔ ﻭﻛﺎﻧـﺖ ﰲ
ﺷﻌﺒﺎﻥ ﻣﻦ ﺍﻟﺴﻨـَﺔ ﺍﻟﺮﺍﺑﻌﺔ ،ﻭﺃﹸﺣﺪ ﻛﺎﻧﺖ ﰲ ﺷﻮﺍﻝ ﻣِﻦ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻟﺜﺔ ،ﻓﻘﻮﻟﻪ ﴿ﺍﻟـﺬﻳﻦ ﺍﺳـﺘﺠﺎﺑﻮﺍ ﷲ ﻭﺍﻟﺮﺳـﻮﻝ ﴾...ﺇﱁ ﺇﺷـﺎﺭﺓ ﺇﱃ
ﻏﺰﻭﺓ ﲪﺮﺍﺀ ﺍﻷﺳﺪ ﻭﺗﻘﺪﻡ ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻟﻴﻮﻡ ﺃﹸﺣﺪٍ ﻭﻗﻮﻟﻪ﴿:ﺍﻟﺬﻳﻦ ﻗﺎﻝ ﳍـﻢ ﺍﻟﻨـﺎﺱ﴾...ﺇﱁ ﺇﺷـﺎﺭﺓ ﺇﱃ ﻏـﺰﻭﺓ ﺑـﺪﺭ
ﺍﻟﺜﺎﻟﺜﺔ ﻓﻜﻼﻡ ﺍﳌﻔﺴﺮ ﻓﻴﻪ ﲣﻠﻴﻂ ﻓﻘﻮﻟﻪ ½ﺑﺎﳋﺮﻭﺝ ﻟﻠﻘﺘﺎﻝ¼ ﻛﺎﻥ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻟﻴﻮﻡ ﺃﹸﺣﺪ ﻭﻗﻮﻟﻪ ½ﻭﺗﻮﺍﻋـﺪﻭﺍ ﻣـﻊ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ¼ ﻭﺫﻟﻚ ﺍﻟﺘﻮﺍﻋﺪ ﻛﺎﻥ ﰲ ﺃﹸﺣﺪ ﺣِﲔ ﺷﺮﻉ ﺃﺑﻮ ﺳﻔﻴﺎﻥﹶ ﰲ ﺍﻻﻧﺼﺮﺍﻑ ﻣﻨﻬﺎ) .ﺟﻤﻞ(
٢٥٢
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Madinah Gift Centre
ﺟﻤﻌﻮا ُ ْ
َﻜﻢ﴾ اﳉﻤـﻮع ﻟﻴـﺴﺘﺄﺻﻠﻮﻛﻢ اﻟﻨﺎس﴾ أي ﻧﻌﻴﻢ ﺑﻦ ﻣﺴﻌﻮد اﻷﺷﺠﻌﻲ ﴿ ِان َ
)(٣
اﻟﻨﺎس﴾ أﺑﺎ ﺳﻔﻴﺎن وأﺻﺤﺎﺑﻪ ﴿ َ ْ
ﻗﺪ َ َ ُ ْ َﻟ ُ ُﻢ ُ
ﺣﺴ ُ َﻨﺎ اﷲُ﴾) (٥ﻛﺎﻓﻴﻨﺎ) (٦أﻣﺮﻫﻢ ﻓﺰاد ُْﻢ﴾ ذﻟﻚ اﻟﻘﻮل)ً َ ْ ِ ﴿ (٤
اﻳﻤﺎﻧﺎ﴾ ﺗﺼﺪﻳﻘﺎ ﺑﺎﷲ وﻳﻘﻴﻨﺎ ﴿ و َ ُ ْ
ﻗﺎﻟﻮا َ ْ ﻓﺎﺧﺸﻮ ُْﻢ﴾ وﻻ ﺗﺄﺗﻮﻫﻢ ﴿ َ َ َ
﴿َ ْ َ ْ
اﻟﻮﻛﻴﻞ) (٧)﴾(۱۷۳اﳌﻔﻮض إﻟﻴﻪ اﻷﻣﺮ ﻫﻮ) (٨وﺧﺮﺟﻮا ﻣﻊ اﻟﻨﺒﻲ ﺻـ اﷲ ﻋﻠﻴـﻪ و ﺳـﻠﻢ ﻓﻮاﻓـﻮا) (٩ﺳـﻮق ﺑـﺪر وأﻟـ اﷲ ﻌﻢ ْ َ ِ ْ ُ﴿ َو ِ ْ َ
اﻟﺮﻋﺐ ﰲ ﻗﻠﺐ أﰊ ﺳﻔﻴﺎن وأﺻﺤﺎﺑﻪ ﻓﻠﻢ ﻳﺄﺗﻮا وﻛﺎن ﻣﻌﻬـﻢ ﲡـﺎرات ﻓﺒـﺎﻋﻮا ورﲝـﻮا ﻗـﺎل اﷲ ﺗﻌـﺎﱃ َ ﴿ :ﻓـﺎ ْ َﻘﻠ ُ ْ
)(١٠
َﺒﻮا﴾
...................................................................................... )(١١
رﺟﻌﻮا ﻣﻦ ﺑﺪر
ﻗﻮﻟﻪ] :ﺑِﻄﺎﻋﺘﻪ[ ﻭﺇﳕﺎ ﻗﻴﺪ ﺑﻪ ﻟﺌﻼ ﻳﺸﻤﻞ ﺍﻟﺘﻘﻮﻯ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻓﻼ ﻳﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺑﺪﻝ ﻣﻦ ½ﺍﻟﺬﻳﻦ¼ ﻗﺒﻠﻪ ﺃﻭ ﻧﻌﺖ[ ﻓﻴﻪ ﺃﻥ ﴿ﺍﻟﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﷲ ﻭﺍﻟﺮﺳﻮﻝ﴾ ﻫـﻢ ﺍﻟـﺬﻳﻦ ﺣـﻀﺮﻭﺍ ﹸﺃﺣـﺪﺍﹰ ﻛﻤـﺎ ﺗﻘـﺪﻡ ﻭﻛـﺎﻧﻮﺍ )(٢
ﺳﺘﻤﺎﺋﺔ ﻭﺛﻼﺛﲔ ،ﻭﺍﻟﺬﻳﻦ ﻭﻗﻊ ﳍﻢ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﺬﻛﻮﺭ ﻣﻄﻠﻖ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺍﳌﺪﻳﻨﺔ ﺧﺼﻮﺻﺎ ﻭﻗﺪ ﺧﺮﺝ ﻣﻨﻬﻢ ﰲ ﻫـﺬﻩ
ﺍﻟﻮﻗﻌﺔ ﺃﻟﻒ ﻭﲬﺴﻤﺎﺋﺔ ﻛﻤﺎ ﺗﻘﺪﻡ ﻓﻴﺘﻌﻴﻦ ﺇﻋﺮﺍﺑﻪ ﻣﻔﻌﻮﻻ ﻟﻔﻌﻞ ﳏﺬﻭﻑ ،ﺗﻘﺪﻳﺮﻩ ½ﹶﺃﻣﺪﺡ ﺍﻟـﺬﻳﻦ ﻗـﺎﻝ ﳍـﻢ ﺍﻟﻨـﺎﺱ ...ﺇﱁ¼ .ﺗﺄﻣـﻞ.
0
0
)ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻧﻌﻴﻢ ﺑﻦ ﻣﺴﻌﻮﺩ ﺍﻷﺷﺠﻌﻲ[ ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﺃﺭﻳﺪ ﺑﻪ ﺍﳋـﺎﺹ ﺃﻭ ﻣـﻦ ﺇﻃـﻼﻕ ﺍﻟﻜـﻞ ﻭﺇﺭﺍﺩﺓ ﺍﻟـﺒﻌﺾ ﻛﻘﻮﻟـﻪ: )(٣
﴿ﺃﹶﻡ ﻳﺤﺴﺪﻭﻥ ﺍﻟﻨﺎﺱ ﴾ﻳﻌﲏ ﺳﻴﺪﻧﺎ ﳏﻤﺪﺍ ﻭﺣﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) .ﻛﺮﺧﻲ( ﻭﻧﻘﻞ ﻋﻦ ﺍﻟﻘﺎﺭﻱ ﺃﻧﻪ ﺃﺳﻠﻢ ﻳﻮﻡ ﺍﳋﻨـﺪﻕ ﻭﻫـﻮ
ﻣﺼﺮﺡ ﺑﻪ ﰲ ﺍﳌﹶﻮﺍﻫﺐ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺫﻟﻚ ﺍﻟﻘﻮﻝ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻓﺎﻋﻞ ½ﺯﺍﺩ¼ ﻋﻠﻰ ﺣﺪ ﴿ﺍﻋﺪﻟﻮﺍ ﻫﻮ ﺃﻗﺮﺏ ﻟﻠﺘﻘﻮﻯ﴾] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ﴿] :ﻭﻗﺎﻟﻮﺍ ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ﴾[ ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻋﻨـﺪ ﺍﻟﻐـﻢ ﻭﺍﻷﻣـﻮﺭ ﺍﻟﻌﻈﻴﻤـﺔ .ﺃﺧـﺮﺝ ﺍﺑـﻦ ﻣﺮﺩﻭﻳـﻪ ﻣـﻦ )(٥
ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﺎ ½ﺇﺫﺍ ﻭﻗﻌﺘﻢ ﰲ ﺍﻷﻣﺮ ﺍﻟﻌﻈﻴﻢ ﻓﻘﻮﻟﻮﺍ :ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ¼) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻛﺎﻓﻴﻨﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ[ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻗﺎﳍﺎ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﲔ ﺃﻟﻘﻲ ﰲ ﺍﻟﻨﺎﺭ) .ﺧﺎﺯﻥ( )(٧
ﻗﻮﻟﻪ] :ﻫﻮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺨﺼﻮﺹ ﺑﺎﳌﺪﺡ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻓﻮﺍﻓﹶﻮﺍ[ ﺃﻱ ﺻﺎﺩﻓﻮﺍ ﺳﻮﻕ ﺑﺪﺭ ﺃﻱ ﺍﻟﺼﻐﺮﻯ ﻭﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻓﻬﺬﻩ ﻣﻦ ﻏﺰﻭﺍﺕ ﺑﺪﺭ ﺍﻟﺜﻼﺛـﺔ ،ﻭﺍﻷُﻭﱃ ﰲ ﺍﻟـﺴﻨﺔ )(٩
ﺍﻷﻭﱃ ،ﻭﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ،ﻟﻜﻦ ﱂ ﻳﻘﻊ ﻗﺘﺎﻝ ﺇﻻ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ،ﻭﺍﻟﻐﺰﻭﺓ ﻫﻲ ﺍﳋﺮﻭﺝ ﻟﻠﻘﺘﺎﻝ ﻭﺇﻥ ﱂ ﻳﻘﻊ ﻗﺘﺎﻝ) .ﲨﻞ(
) (١٠ﻗﻮﻟﻪ] :ﻓﺎﻧﻘﻠﺒﻮﺍ[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﻘﺪﺭ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺎﻕ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ½ :ﻭﺧﺮﺟﻮﺍ ﻣﻊ ﺍﻟﻨﱯ ...ﺇﱁ¼) .ﺟﻤﻞ(
) (١١ﻗﻮﻟﻪ] :ﻣﻦ ﺑﺪﺭ[ ﺍﻟﺼﻐﺮﻯ) .ﺟﻤﻞ(
٢٥٣
www.madinah.in
Madinah Gift Centre
ﻳﻦ َُﺴﺎر ُ ْ َ ﻧﻚ﴾ ﺑﻀﻢ اﻟﻴﺎء وﻛﺴﺮ اﻟﺰاي وﺑﻔﺘﺤﻬﺎ وﺿﻢ اﻟﺰاي) (٩ﻣﻦ ﺣﺰﻧﻪ) (١٠ﻟﻐﺔ ﰲ أﺣﺰﻧﻪ ﴿ ِ
) (١١
ِﻋﻮن ﻓ ِـﻲ اﻟﺬ ْ َ ﺣﻘﺎ)َ ﴿ (٨و َﻻ ﻳ ُ ْﺤﺰ ِ ْ َ
ا ْ ﻜُ ْ ِ ﴾ ﻳﻘﻌﻮن ﻓﻴـﻪ ﺳـﺮﻳﻌﺎ ﺑﻨـﺼﺮﺗﻪ وﻫـﻢ أﻫـﻞ ﻣﻜـﺔ أو اﳌﻨـﺎﻓﻘﻮن أي ﻻ ـﺘﻢ ﻟﻜﻔـﺮﻫﻢ ﴿ ِاﻧ ُ ْـﻢ َ ْ
)(١٢
ﻟـﻦ ـ ُ وا اﷲَ
0 0
]ﳜﻮﻑ ﺃﻭﻟﻴﺎﺀﻩ[ ﲨﻠﺔ ﻣﺴﺘﺄﻧﻔﺔ ﻣﺒﻴﻨﺔ ﻟﺘﺜﺒﻴﻄﻪ ،ﺃﻭ ﺣﺎﻝ ﻭﺍﳌﺮﺍﺩ ﺑـ½ﺃﻭﻟﻴﺎﺋﻪ¼ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻭﺃﺻﺤﺎﺑﻪ ،ﻭﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﳏﺬﻭﻑ ﻛﻤـﺎ ﻗـﺪﺭﻩ )(٦
ﺍﳌﻔﺴﺮ ،ﻭﻳﻘﻮﻱ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻗﺮﺍﺀﺓﹸ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ﻫﺬﻩ ﺍﻵﻳﺔﹶ ﻛﺬﻟﻚ ﺃﻱ ﴿ﳜﻮﻓﻜﻢ ﺃﻭﻟﻴﺎﺀَﻩ﴾) .ﺟﻤﻞ ،ﺳﻤﲔ(
ﻗﻮﻟﻪ] :ﺇﻥ ﻛﻨﺘﻢ ﻣﺆﻣﻨﲔ[ ﺃﻱ ﻓﺈﻥ ﺍﻹﳝﺎﻥ ﻳﻘﺘﻀﻲ ﺇﻳﺜﺎﺭ ﺧﻮﻑ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺧﻮﻑ ﻏـﲑﻩ ،ﻭﻳـﺴﺘﺪﻋﻲ ﺍﻷﻣـﻦ ﻣـﻦ ﺷـﺮ ﺍﻟـﺸﻴﻄﺎﻥ )(٧
ﻭﺃﻭﻟﻴﺎﺋﻪ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺣﻘﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻹﳝﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺛﺎﺑﺖ ﻻ ﺗﺮﺩﺩ ﻓﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻭﺿﻢ ﺍﻟﺰﺍﻱ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻢ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ½ﺣﺰﻥ¼ ﻭ½ﺃﹶﺣﺰﻥ¼ ،ﻓﻘﺎﻝ ﻗﻮﻡ ﺣـﺰﻥ ﻭﺃﺣـﺰﻥ ﲟﻌـﲎ ،ﻭﻗـﺎﻝ ﻗـﻮﻡ ﻻﻳﻘـﺎﻝ ﺣﺰﻧـﻪ )(٩
ﻓﺄﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺗﺮﺟﻴﺢ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﻟﻘﻮﻝ ﺍﻷﺯﻫﺮﻱ :ﺍﻟﻠﻐﺔ ﺍﳉﻴﺪﺓ ﺣﺰﻧﻪ ﻳﺤﺰﻧﻪ] .ﻋﻠﻤﻴﺔ[
) (١٠ﻗﻮﻟﻪ] :ﻣِﻦ ﺣﺰﻧﻪ[ ﺃﻱ ﺣﺰﻧﻪ ﺍﻷﻣﺮ ﻛـ ½ﻓﹶﺘﻨﻪ¼ ﲟﻌﲎ ½ﺃﹶﻓﺘﻨﻪ¼ ﻭﻫﺬﺍ ﺭﺍﺟﻊ ﻟﻠﺜﺎﻧﻴﺔ ﻭﺍﳊﻖ ﺃﻤﺎ ﻟﻐﺘﺎﻥ ﻓﺎﺷﻴﺘﺎﻥ ﻟﺜﺒﻮﻤﺎ ﻣﺘﻮﺍﺗﺮﺗﲔ) .ﻛﺮﺧﻲ(
) (١١ﻗﻮﻟﻪ] :ﻭﻻ ﻳﺤﺰﻧﻚ ﺍﻟﺬﻳﻦ ...ﺇﱁ[ ﺍﻟﻐﺮﺽ ﻣﻦ ﻫﺬﺍ ﺗﺴﻠﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺗﺼﺒﲑﻩ ﻋﻠﻰ ﺗﻌﻨﺘﻬﻢ ﰲ ﺍﻟﻜﻔـﺮ ﻭﺗﻌﺮﺿـﻬﻢ
ﻟﻪ ﺑﺎﻷﺫﻯ) .ﲨﻞ(
) (١٢ﻗﻮﻟﻪ] :ﻳﻘﻌﻮﻥ ﻓﻴﻪ ﺳﺮﻳﻌﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺴﺎﺭﻋﺔ ﺗﻀﻤﻨﺖ ﻣﻌﲎ ﺍﻟﻮﻗﻮﻉ ﻓﻌﺪﻳﺖ ﺑـ ½ﰲ¼ ﻭﺇﻳﺜﺎﺭ ﻛﻠﻤﺔ ½ﰲ¼ ﻋﻠﻰ ½ﺇﱃ¼ ﰲ ﻗﻮﻟـﻪ
﴿ﺍﻟﺬﻳﻦ ﻳﺴﺎﺭﻋﻮﻥ ﰲ ﺍﻟﻜﻔﺮ﴾ ﻟﻺﺷﻌﺎﺭ ﺑﺎﺳﺘﻘﺮﺍﺭﻫﻢ ﰲ ﺍﻟﻜﻔﺮ ﻭﺩﻭﺍﻡ ﻣﻼﺑﺴﺘﻬﻢ ﻟﻪ ﰲ ﻣﺒﺪﺃ ﺍﳌﺴﺎﺭﻋﺔ ﻭﻣﻨﺘﻬﺎﻫﺎ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ
﴿ﺃﻭﻟﺌﻚ ﻳﺴﺎﺭﻋﻮﻥ ﰲ ﺍﳋﲑﺍﺕ﴾ ﻓﺈﻥ ﺫﻟﻚ ﻣﺸﻌﺮ ﲟﻼﺑﺴﺘﻬﻢ ﻟﻠﺨﲑﺍﺕ ﻭﺗﻘﻠﺒﻬﻢ ﰲ ﻓﻨﻮﺎ ﻭﺃﻣﺎ ﺇﻳﺜﺎﺭ ﻛﻠﻤـﺔ ½ﺇﱃ¼ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ
﴿ﻭﺳﺎﺭﻋﻮﺍ ﺇﱃ ﻣﻐﻔﺮﺓ ﻣﻦ ﺭﺑﻜﻢ ...ﺇﱁ﴾ ﻓﻸﻥ ﺍﳌﻐﻔﺮﺓ ﻭﺍﳉﻨﺔ ﻣﻨﺘﻬﻰ ﺍﳌﺴﺎﺭﻋﺔ ﻭﻏﺎﻳﺘﻬﺎ) .ﻛﺮﺧﻲ(
٢٥٤
www.madinah.in
Madinah Gift Centre
ﻳﻦ َﻛ َ ُ وا َ َ
اﻧﻤﺎ ُ ْﻧﻤﻠ ِـْﻲ﴾ أي إﻣﻼءﻧﺎ)َ ﴿ (٤ﻟ ُ ْـﻢ﴾ ﻋﺬاب َ ِ ْ ٌ
ﺷﻴﲑﺎ َو َﻟ ُ ْﻢ َ َ ٌ
)(٣ )(٢
ﻳﺤﺴ َ ﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء ﴿ ِ
اﻟﺬ ْ َ اﻟﻴﻢ) ﴾(۱۷۷ﻣﺆﻟﻢ ﴿ َو َﻻ َ ْ َ ﴿ َ ْ ًٔ
?ﻟﻘﻮﻟﻪ ﻭﻻﳛﺴﱭ١٢. ?ﺃﻱ ﻣﻊ ﻣﻌﻤﻮﳍﺎ١٢.
ﻔﺴ ِ ْﻢ﴾) (٥وأن وﻣﻌﻤﻮﳍﺎ) (٦ﺳﺪت ﻣﺴﺪ اﳌﻔﻌﻮﻟﲔ) (٧ﰲ ﻗﺮاءة اﻟﺘﺤﺘﺎﻧﻴﺔ وﻣﺴﺪ ﺑﺘﻄﻮﻳﻞ اﻷﻋﻤﺎر وﺗﺄﺧﲑﻫﻢ ﴿ َﺧ ْ ٌ ﻻ َ ْ ُ ِ
ﻋﺬاب ﻣ ِ ْ ٌ )............. (٩)﴾(۱۷۸ ﻟﻴﺰدادوا ِ ْ ً
اﺛﻤﺎ﴾ ﺑﻜﺜﺮة اﳌﻌﺎﺻﻲ ﴿ َو َﻟ ُ ْﻢ َ َ ٌ اﻟﺜﺎﱐ ﰲ اﻷﺧﺮى ﴿ ِ َ
اﻧﻤﺎ ُ ْﻧﻤ ِ ْ﴾ ﳕﻬﻞ ﴿ َﻟ ُ ْﻢ ِ َ ْ َ ُ
)(٨
ﻗﻮﻟﻪ] :ﺃﺧﺬﻭﻩ ﺑﺪﻟﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻻﺷﺘﺮﺍﺀ ﺍﳌﺒﺎﺩﻟﺔ ﻻ ﺣﻘﻴﻘﺔ ﺍﻻﺷﺘﺮﺍﺀ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ،ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﻻﺷـﺘﺮﺍﺀ ﻳﺘﺤﻘـﻖ )(١
ﰲ ﺍﻷﻋﻴﺎﻥ ،ﻭﺍﻟﻜﻔﺮ ﻭﺍﻹﳝﺎﻥ ﻟﻴﺴﺎ ﻣﻨﻬﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﳍﻢ ﻋﺬﺍﺏ ﺍﻟﻴﻢ[ ﳌﹼﺎ ﺟﺮﺕ ﺍﻟﻌﺎﺩﺓ ﺑﺴﺮﻭﺭ ﺍﳌﺸﺘﺮﻱ ﲟﺎ ﺍﺷﺘﺮﺍﻩ ﻋﻨﺪ ﻛﻮﻥ ﺍﻟﺼﻔﹶﻘﺔ ﺭﺍﲝﺔ ﻭﺑﺘﺄﻟﹼﻤﻪ ﻋﻨـﺪ ﻛﻮـﺎ ﺧﺎﺳـﺮﺓ، )(٢
ﻧﺎﺳﺐ ﻭﺻﻒ ﺍﻟﻌﺬﺍﺏ ﺑﺎﻷﻟﻴﻢ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻣﺆﻟﹶﻢ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻟِﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ،ﻭﰲ ﺍﳋﻄﻴـﺐ :ﻭﳚـﻮﺯ ﻛـﺴﺮ ﺍﻟـﻼﻡ ½ﻣـﺆﻟِﻢ¼ )(٣
ﻛﺴﻤﻴﻊ ﲟﻌﲎ ﻣﺴﻤِﻊ ﻭﻋﻠﻴﻪ ﻓﻨﺴﺒﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺣﻘﻴﻘﺔ ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﻮﺟﻬﲔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻼﺯﻡ ﲟﻌﲎ ﺍﳌﺘﻌﺪﻱ ﻓﻼ ﻳـﺮﺩ ﺃﻥ
ﺍﻟﻌﺬﺍﺏ ﻟﻴﺲ ﺑﺼﺎﺣﺐ ﺍﻷﱂ ﺑﻞ ﺍﻟﺪﺍﺧﻞﹸ ﻓﻴﻪ] .ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﺃﻱ ﺇﻣﻼﺀﻧﺎ[ ﺃﻱ ﻓـ ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ ﻓﻬﻲ ﻛﻠﻤﺔ ﻣﺴﺘﻘﻠﺔ ﻭﻛﺎﻥ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺗﻜﺘﺐ ﻣﻔﺼﻮﻟﺔ ﻣﻦ ½ﺃﻥ¼ ﻟﻜﻦ ﻃﺮﻳﻘﺔ ﺍﳌﺼﺤﻒ )(٤
ﻛﺘﺎﺑﺘﻬﺎ ﻣﻮﺻﻮﻟﺔ ﺎ ﻭﻫﺬﺍ )ﺃﻱ ﻛﻮﻥ ½ﻣﺎ¼ ﻣﺼﺪﺭﻳﺔ ﻫﺎﻫﻨﺎ( ﻻ ﻳﺘﻌﲔ ﺑﻞ ﻳﺼﺢ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺻﻮﻟﺔ) .ﲨﻞ(
ﻗﻮﻟﻪ﴿] :ﻭﻻ ﳛﺴﱭ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﳕﺎ ﳕﻠﻲ ﳍﻢ ﺧﲑ ...ﺇﱁ﴾[ ﺍﻵﻳﺔ .ﺍﺳﺘﺪﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺬﻩ ﺍﻵﻳﺔ ﻭﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﺃﻥ )(٥
ﺍﳌﻮﺕ ﺧﲑ ﻟﻜﻞ ﺃﺣﺪ .ﺃﺧﺮﺝ ﺍﳊﺎﻛﻢ ﻋﻨﻪ ﻗﺎﻝ ½ﻣﺎ ﻣﻦ ﻧﻔﺲ ﺑﺎﺭﺓ ﻭﻻ ﻓﺎﺟﺮﺓ ﺇﻻ ﻭﺍﳌﻮﺕ ﺧﲑ ﳍﺎ¼ ﰒ ﻗﺮﺃ﴿ :ﻭﻣﺎ ﻋﻨﺪ ﺍﷲ ﺧﲑ
ﻟﻸﺑﺮﺍﺭ﴾ ﻭﻗﺮﺃ﴿ :ﻭﻻ ﳛﺴﱭ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﳕﺎ ﳕﻠﻲ ﳍﻢ ﺧﲑ ﻷﻧﻔﺴﻬﻢ﴾) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ½] :ﺃ ﹼﻥ¼ ﻭﻣﻌﻤﻮﳍﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺮﺩ ﺃﻥ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻴﺎﺀ ﳌﺎ ﻛﺎﻥ ½ﺍﻟﺬﻳﻦ¼ ﻓﺎﻋﻼ ﺑﻘﻲ ½ﳛـﺴﱭ¼ ﺑـﻼ ﻣﻔﻌـﻮﻝ ﻣـﻊ ﺃﻧـﻪ )(٦
ﻳﻘﺘﻀﻲ ﺍﳌﻔﻌﻮﻟﲔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﺴ ﺪ ﺍﳌﻔﻌﻮﻟﲔ[ ﺃﻱ ﻭﺍﻟﻔﺎﻋﻞ ﻫﻮ ½ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ¼ ﻭﻗﻮﻟﻪ ½ﻭﻣﺴﺪ ﺍﻟﺜﺎﱐ ...ﺇﱁ¼ ﺃﻱ ﻭﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ ﻫﻮ ½ﺍﻟـﺬﻳﻦ ﻛﻔـﺮﻭﺍ¼ )(٧
ﻭﺍﻟﻔﺎﻋﻞ ﺿﻤﲑ ﺍﳌﺨﺎﻃﺐ ﻭﻫﻮ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﻜﺜﺮﺓ ﺍﳌﻌﺎﺻﻲ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻻﻡ ½ﻟﻴﺰﺩﺍﺩﻭﺍ¼ ﻻﻡ ﺍﻹﺭﺍﺩﺓ ﺃﻱ ﺇﺭﺍﺩﺓ ﺯﻳﺎﺩﺓ ﺍﻹﰒ ﻭﻫﻲ ﺟﺎﺋﺰﺓ ﻋﻨﺪ ﺍﻷﺷﺎﻋﺮﺓ ،ﻭﻻ ﲣﻠﻮ )(٨
ﻋﻦ ﺣﻜﻤﺔ .ﻭﻋﻨﺪ ﺍﳌﻌﺘﺰﻟﺔ ﺍﻟﻘﺎﺋﻠﲔ ﺑﺄﻧﻪ ﺗﻌﺎﱃ ﻻ ﻳﺮﻳﺪ ﺍﻟﻘﺒﻴﺢ ﻻﻡ ﺍﻟﻌﺎﻗﺒﺔ ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ ﴿ﻓﺎﻟﺘﻘﻄـﻪ ﺁﻝ ﻓﺮﻋـﻮﻥ ﻟﻴﻜـﻮﻥ ﳍـﻢ
ﻋﺪﻭﺍ ﻭﺣﺰﻧﺎ﴾ ]ﺍﻟﻘﺼﺺ[ ﻓﻬﺬﺍ ﻋﺎﻗﺒﺔ ﺍﻟﺘﻘﺎﻃﻬﻢ ﻻ ﻋﻠﺘﻪ ﺇﺫ ﻫﻲ ﺍﻟﺘﺒﻨﻲ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﳍﻢ ﻋﺬﺍﺏ ﻣﻬﲔ[ ﳌﺎ ﺗﻀﻤﻦ ﺍﻹﻣﻼﺀ ﺍﻟﺘﻤﺘﻊ ﺑﻄﻴﺒﺎﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ﻭﺫﻟﻚ ﳑﺎ ﻳﻘﺘﻀﻲ ﺍﻟﺘﻌـﺰﺯ ﻭﺍﻟﺘﻜﺒـﺮ ﻭﺻـﻒ ﻋـﺬﺍﻢ )(٩
ﺑﺎﻹﻫﺎﻧﺔ ﻟﻴﻜﻮﻥ ﺟﺰﺍﺀﻫﻢ ﺟﺰﺍﺀ ﻭﻓﺎﻗﺎ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
٢٥٥
www.madinah.in
Madinah Gift Centre
اﻟﻤﺆﻣﻨ ِ ْ َ َﻋ ٰ َ ۤ
ﻣﺎ َا ﴾ أﻳﻬﺎ اﻟﻨﺎس)َ ﴿ (٢ﻋﻠ َْﻴ ِ﴾ ﻣﻦ اﺧﺘﻼط اﳌﺨﻠﺺ ﻟﻴﺬر﴾ ﻟﻴﺘـﺮك ﴿ ْ ُ ْ ِ ذو إﻫﺎﻧﺔ ﰲ اﻵﺧﺮة ﴿ َﻣﺎ َ َ
ﺎن اﷲُ ِ َ َ َ
)(١
ﻗﻮﻟﻪ] :ﺫﻭ ﺇﻫﺎﻧﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺇﺳﻨﺎﺩ ﺍﳌﻬﲔ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﻗﺒﻴﻞ ﺇﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺇﱃ ﺳﺒﺒﻪ ﻓﻔﻴﻪ ﳎﺎﺯ ﻋﻘﻠﻲ ﻓﺎﻓﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳋﻄﺎﺏ ﰲ ﴿ﻣﺎ ﺃﻧﺘﻢ﴾ ﻟﻌﺎﻣﺔ ﺍﳌﺨﻠﺼﲔ ﻭﺍﳌﻨﺎﻓﻘﲔ ﰲ ﻋﺼﺮﻩ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ، )(٢
ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﳌﺆﻣﻨﲔ ﺧﺒﻴﺚ ﺣﱴ ﳝﻴﺰ ،ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺣﱴ ﳝﻴﺰ ﺍﳋﺒﻴﺚ ...ﺇﱁ[ ﻏﺎﻳﺔ ﻟِﻤﺎ ﻳﻔﻴﺪﻩ ﺍﻟﻨﻔﻲ ﺍﳌﺬﻛﻮﺭ ﻛﺄﻧﻪ ﻗﻴﻞ ﻣﺎ ﻳﺘﺮﻛﻜﻢ ﻋﻠﻰ ﺫﻟﻚ ﺍﻻﺧـﺘﻼﻁ ﺑـﻞ ﻳﻘـﺪﺭ ﺍﻷﻣـﻮﺭ )(٣
ﻭﻳﺮﺗﺐ ﺍﻷﺳﺒﺎﺏ ﺣﱴ ﻳﻌﺰﻝ ﺍﳌﻨﺎﻓﻖ ﻣﻦ ﺍﳌﺆﻣﻦ ،ﻭﺍﳌﻌﲎ ﻣﺎ ﻛـﺎﻥ ﺍﷲ ﻟﻴﺘـﺮﻙ ﺍﳌﺨﻠـﺼﲔ ﻋﻠـﻰ ﺍﻻﺧـﺘﻼﻁ ﺑﺎﳌﻨـﺎﻓﻘﲔ ﺑـﻞ ﻳﺮﺗـﺐ
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ﺍﳌﺒﺎﺩﺉ ﺣﱴ ﳜﺮﺝ ﺍﳌﻨﺎﻓﻘﻮﻥ ﻣﻦ ﺑﻴﻨﻬﻢ ﻭﻣﺎ ﻳﻔﻌﻞ ﺫﻟﻚ ﺑﺎﻃﻼﻋﻜﻢ ﻋﻠﻰ ﻣﺎ ﰲ ﻗﻠﻮﻢ ﻭﻟﻜﻨﻪ ﻳـﻮﺣﻲ ﺇﱃ ﺭﺳـﻮﻟﻪ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﻓﻴﺨﱪﻩ ﺑﺬﻟﻚ ﻭﲟﺎ ﻇﻬﺮ ﻣﻨﻬﻢ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻟﻜﻦ ﺍﷲ ﳚﺘﱯ ...ﺇﱁ[ ﻫﺬﺍ ﺍﺳﺘﺪﺭﺍﻙ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻜﻼﻡ ﺍﳌﺘﻘﺪﻡ ﻷﻧﻪ ﳌﺎ ﻗﺎﻝ ﴿ﻭﻣﺎ ﻛﺎﻥ ﺍﷲ ﻟـﻴﻄﻠﻌﻜﻢ﴾ ﻳـﻮﻫﻢ ﺃﻧـﻪ ﻻ )(٤
ﻳﻄﻠﻊ ﺃﺣﺪﺍﹰ ﻋﻠﻰ ﻏﻴﺒﻪ ﻟﻌﻤﻮﻡ ﺍﳋﻄﺎﺏ ،ﻓﺎﺳﺘﺪﺭﻙ ﺑﺎﻟﺮﺳﻞ ،ﻭﺍﳌﻌﲎ ﻭﻟﻜﻦ ﺍﷲ ﳚﺘﱯ ﺃﻱ ﻳﺼﻄﻔﻲ ﻣﻦ ﺭﺳﻠﻪ ﻣﻦ ﻳﺸﺎﺀ ﻓﻴﻄﻠﻌﻪ ﻋﻠـﻰ
ﺍﻟﻐﻴﺐ ﻓﻬﻮ ﺿﺪ ﳌﺎ ﻗﺒﻠﻪ ﰲ ﺍﳌﻌﲎ ،ﻭﻗﺪ ﺗﻘﺪﻡ ﺃـﺎ ﺗﻘـﻊ ﺑـﲔ ﺿـﺪﻳﻦ ﻭﻧﻘﻴـﻀﲔ ﻭﰲ ﺍﳋﻼﻓـﲔ ﺧـﻼﻑ .ﻭ﴿ﳚـﺘﱯ ﴾ ﻳـﺼﻄﻔﻲ
ﻭﳜﺘﺎﺭ ﻳﻔﺘﻌﻞ ﻣﻦ ½ﺟﺒﻮﺕ ﺍﳌﺎﻝ ﻭﺍﳌﺎﺀ ﻭﺟﺒﻴﺘﻬﻤﺎ¼ ﻟﻐﺘﺎﻥ ،ﻓﺎﻟﻴﺎﺀ ﰲ ﴿ﳚﺘﱯ﴾ ﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﺃﺻـﻠﻬﺎ ﻭﺃﻥ ﺗﻜـﻮﻥ ﻣﻨﻘﻠﺒـﺔ
ﻣﻦ ½ﻭﺍﻭ¼ ﻻﻧﻜﺴﺎﺭ ﻣﺎ ﻗﺒﻠﻬﺎ ،ﻭﻣﻔﻌﻮﻝ ﴿ﻳﺸﺎﺀ﴾ ﳏﺬﻭﻑ ،ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺪﺭ ﻣﺎ ﻳﻠﻴـﻖ ﺑـﺎﳌﻌﲎ ﻭﺍﻟﺘﻘـﺪﻳﺮ ﻣـﻦ ﻳـﺸﺎﺀ ﺇﻃﻼﻋـﻪ ﻋﻠـﻰ
ﺍﻟﻐﻴﺐ) .ﲰﲔ ،ﺻﺎﻭﻱ ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ،ﲨﻞ(
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺣﺎﻝ ﺍﳌﻨﺎﻓﻘﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﻃﻼﻋﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻐﻴﺐ ﻳﻜﻮﻥ ﺑﻄﺮﻳﻖ ﺍﻟـﻮﺣﻲ ،ﺃﻭ ﺃﻥ ﻳـﺸﺎﻫﺪ ﺃﻣـﺮﺍ )(٥
ﻳﺪﻝ ﻋﻠﻰ ﺃﻣﺮ ﻳﻜﻮﻥ ﻣﻦ ﺑﻌﺪ ﻛﻤﺎ ﻧﺼﺐ ﻟﻪ ﻋﻼﻣﺎﺕ ﺩﺍﻟﺔ ﻋﻠﻰ ﻣﺼﺎﺭﻉ ﺍﻟﻜﻔﺎﺭ ﻳﻮﻡ ﺑﺪﺭ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺰﻛﺎﺗﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﺨﻞ ﺍﳌﻮﺟﺐ ﻟﻠﻌﺬﺍﺏ ﻣﻨﻊ ﺍﻟﻮﺍﺟﺐ ﻻ ﻣﺎ ﻗﻴﻞ ﺇﻥ ﺍﳌﻜﺘﻔﻲ ﺑﺄﺩﺍﺀ ﺍﻟﻮﺍﺟﺐ ﲞﻴﻞ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺰﻛﺎﺗﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ )ﺃﻱ ﻳﺒﺨﻠﻮﻥ ﺑﺰﻛﺎﺓ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ( .ﻭﺍﺧﺘﻠﻒ ﰲ ﺍﳌﺮﺍﺩ ـﺬﺍ ﺍﻟﺒﺨـﻞ ﻓﻘـﺎﻝ )(٧
ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺮﺍﺩ ﺑﻪ ﻣﻨﻊ ﺍﻟﻮﺍﺟﺐ ،ﻭﺍﺳﺘﺪﻟﻮﺍ ﺑﻮﺟﻮﻩ ﺃﺣﺪﻫﺎ :ﺃﻥ ﺍﻵﻳﺔ ﺩﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻮﻋﻴﺪ ﺍﻟـﺸﺪﻳﺪ ،ﻭﺫﻟـﻚ ﻻ ﻳﻠﻴـﻖ ﺇﻻ ﺑﺎﻟﻮﺍﺟـﺐ،
ﻱ ﺩﺍﺀ ﺃﺩﻭﺃ ﻣـﻦ ﺍﻟﺒﺨـﻞ¼
ﻭﺛﺎﻧﻴﻬﺎ :ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺫﻡ ﺍﻟﺒﺨﻞ ،ﻭﺍﻟﺘﻄﻮﻉ ﻻ ﻳﺬﻡ ﻋﻠﻰ ﺗﺮﻛﻪ ،ﻭﺛﺎﻟﺜﻬـﺎ :ﻗـﺎﻝ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ½ :ﻭﺃ
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٢٥٦
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Madinah Gift Centre
ﻉ
اﻏﻨﻴﺎءۘ﴾ وﻫﻢ اﻟﻴﻬـﻮد ﻗـﺎﻟﻮه ﳌـﺎ ﻧـﺰل ﴿ :ﻣـﻦ ذا اﻟـﺬي ﻳﻘـﺮض اﷲ ﻗﺮﺿـﺎ ﻧﺤﻦ َ ْ ِ َ ٓ ُ
ﷲ َﻓﻘ ِ ْ ٌ و َ ْ ُ ﻳﻦ َ ُ
ﻗﺎﻟﻮا ِان ا َ اﻟﺬ ْ َ
ﻗﻮل ِﷲَْ َ ﴿ََ ْ
ﻟﻘﺪ َﺳﻤِ َﻊ ا ُ
ﻭﻗﻒ ﻻﺯﻡ
ﻭﺗﺎﺭﻙ ﺍﻟﺘﻄﻮﻉ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﻫﺬﺍ ﺍﻟﻮﺻﻒ .ﻭﺇﻧﻔﺎﻕ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺃﻗﺴﺎﻡ :ﻣﻨﻬﺎ ﺇﻧﻔﺎﻗﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ،ﻭﻋﻠﻰ ﺃﻗﺎﺭﺑﻪ ﺍﻟـﺬﻳﻦ ﺗﻠﺰﻣـﻪ ﻣﺆﻧﺘـﻬﻢ،
ﻭﻣﻨﻬﺎ ﺍﻟﺰﻛﻮﺍﺕ ،ﻭﻣﻨﻬﺎ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺍﳌﺴﻠﻤﻮﻥ ﺇﱃ ﺩﻓﻊ ﻋﺪﻭ ﻳﻘﺼِﺪ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣﻮﺍﻟﹶﻬﻢ ﻓﻴﺠﺐ ﻋﻠﻴﻬﻢ ﺇﻧﻔﺎﻕ ﺍﻷﻣﻮﺍﻝ ﻋﻠﻰ ﻣﻦ ﻳﺪﻓﻌـﻪ
ﻋﻨﻬﻢ ،ﻭﻣﻨﻬﺎ ﺩﻓﻊ ﻣﺎ ﻳﺴﺪ ﺭﻣﻖ ﺍﳌﻀﻄﺮ) .ﲨﻞ ،ﺧﻄﻴﺐ(
ﻗﻮﻟﻪ] :ﻭﺍﻟﻀﻤﲑ ﻟﻠﻔﺼﻞ[ ﻭﻓﺼﻠﻴﺘﻪ ﻣﺘﻌﻴﻨﺔ ﻫﻨﺎ ،ﻷﻧﻪ ﻻ ﳜﻠﻮ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺘـﺪﺃ ﺃﻭ ﺑـﺪﻻ ﺃﻭ ﺗﻮﻛﻴـﺪﺍ ،ﻭﺍﻷﻭﻝ ﻣﻨﺘـﻒ ﻟﻨـﺼﺐ ﻣـﺎ )(١
ﺑﻌﺪﻩ ﻭﻫﻮ ﴿ﺧﲑﺍ﴾ ،ﻭﻛﺬﺍ ﺍﻟﺜﺎﱐ ﻷﻧﻪ ﻛﺎﻥ ﻳﻠﺰﻡ ﺃﻥ ﻳﻮﺍﻓﻖ ﻣﺎ ﻗﺒﻠﻪ ﰲ ﺍﻹﻋـﺮﺍﺏ ﻓﻜـﺎﻥ ﻳﻨﺒﻐـﻲ ﺃﻥ ﻳﻘـﺎﻝ ½ﺇﻳـﺎﻩ¼ ﻻ ﴿ﻫـﻮ﴾ ،ﻭﻛـﺬﺍ
ﺍﻟﺜﺎﻟﺚ ﻟِﻤﺎ ﺗﻘﺪﻡ) .ﲰﲔ(
0 0
0 0
ﻗﻮﻟﻪ] :ﻭﺍﻷﻭﻝ ﺑﺨﻠﻬﻢ[ ﰲ ﺗﻘﺪﻳﺮ ﳎﻤﻮﻉ ﺍﳌﻀﺎﻑ ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻋﻠﻰ ﺍﻟﻔﻮﻗﺎﻧﻴﺔ ﻣﺴﺎﳏﺔ ﺇﺫ ﺍﳌﻘﺪﺭ ﻋﻠﻴﻬﺎ ﻟﻔﻆ ½ﲞـﻞ¼ ﻓﻘـﻂ، )(٢
ﻓﻴﻘﺪﺭ ﻣﻀﺎﻓﺎ ﻟﻠﺬﻳﻦ ﻭﻻ ﻳﻘﺪﺭ ﻣﻌﻪ ﺿﻤﲑ ﻟﺌﻼ ﻳﻠﺰﻡ ﺇﺿﺎﻓﺔ ﺍﻟـﺸﻲﺀ ﻣـﺮﺗﲔ ،ﻭﺃﻣـﺎ ﻋﻠـﻰ ﻗـﺮﺍﺀﺓ ﺍﻟﺘﺤﺘﺎﻧﻴـﺔ ﻓﻴﻘـﺪﺭ ﳎﻤـﻮﻉ ﺍﳌـﻀﺎﻑ
ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻛﻤﺎ ﺫﻛﺮ ،ﻓﻔﻲ ﻛﻼﻣﻪ ﻣﺴﺎﳏﺔ ﻣﻦ ﻭﺟﻬﲔ ،ﺍﻷﻭﻝ :ﺣﻜﻤﻪ ﺑﺘﻘﺪﻳﺮ ﳎﻤﻮﻉ ﺍﳌﻀﺎﻑ ﻭﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﻋﻠﻰ ﻗـﺮﺍﺀﺓ
ﺍﻟﻔﻮﻗﺎﻧﻴﺔ .ﻭﺍﻟﺜﺎﱐ :ﺣﻜﻤﻪ ﻋﻠﻴﻬﺎ ﺃﻳﻀﺎ ﺑﺄﻥ ﺍﳌﻔﻌﻮﻝ ﻣﻘﺪﺭ ،ﻓﺈﻥ ﺗﻘﺪﻳﺮﻩ ﻋﻠﻰ ﺍﻟﻔﻮﻗﺎﻧﻴـﺔ ﺇﳕـﺎ ﻫـﻮ ﺑـﺎﻟﻨﻈﺮ ﻟﻠﻤﻌـﲎ ﻻ ﻟﻠـﺼﻨﺎﻋﺔ ،ﻭﺇﻻ
ﻓﺎﻟﺼﻨﺎﻋﺔ ﺗﺎﻣﺔ ﺑﺪﻭﻥ ﺍﻟﺘﻘﺪﻳﺮ ،ﺇﺫ ﻳﻌﺮﺏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ½ﺍﻟﺬﻳﻦ¼ ﻣﻔﻌﻮﻝ ﺃﻭﻝ ،ﻟﻜﻨﻪ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ﻳﻘـﺪﺭ ﻣﻌـﻪ ﻣـﻀﺎﻑ ﻟﻴـﺼﺢ
ﺍﳊﻤﻞ ﺑﺎﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ،ﻭﻫﻮ ﻗﻮﻟﻪ ½ﺧﲑﺍ¼ ،ﻭﺃﻣﺎ ﺍﻟﺘﻘﺪﻳﺮ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺤﺘﺎﻧﻴﺔ ﻓﻤﺤﺘﺎﺝ ﺇﻟﻴﻪ ﺻﻨﺎﻋﺔ ﻭﻣﻌﲎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﻘﺪﺭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﻌﺘﺮﺽ ﺑﺄﻥ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﳚﺐ ﺃﻥ ﳛﻤﻞ ﻋﻠـﻰ ﺍﳌﻔﻌـﻮﻝ ﺍﻷﻭﻝ ﻣـﻊ ﺃﻥ ½ﺧـﲑﺍ¼ ﻻ ﳛﻤـﻞ )(٣
ﻋﻠﻰ ﴿ﺍﻟﺬﻳﻦ ﻳﺒﺨﻠﻮﻥ﴾ ،ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻗﺒﻞ ﺍﻟﻀﻤﲑ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻘﺪﱘ ﺍﳌﻘﺪﺭ ﻋﻠﻰ ﺍﻟﻀﻤﲑ ﻷﻥ ﺿﻤﲑ ﺍﻟﻔﺼﻞ ﻻﻳﻘﻊ ﺇﻻ ﺑﲔ ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﺒﺮ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻜﻤﺎ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺗﻨﻬﺸﻪ[ ﰲ ﺍﳌﺨﺘﺎﺭ :ﻧﻬﺸﺘﻪ ﺍﳊﹶﻴﺔﹸ ﻟﹶﺴﻌﺘﻪ ﻭﺑﺎﺑﻪ ½ﻗﻄﻊ¼) .ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ[ ﻭﻫﻮ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ½ :ﻣـﻦ ﺁﺗـﺎﻩ )(٦
ﺍﷲ ﻣﺎﻻ ﻓﻠﻢ ﻳﺆﺩ ﺯﻛﺎﺗﻪ ﻣﺜﻞ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺷﺠﺎﻋﺎ ﺃﻗﺮﻉ ﻟﻪ ﺯﺑﻴﺒﺘﺎﻥ ﻳﻄﻮﻗﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﰒ ﻳﺄﺧﺬ ﺑِﻠِﻬﺰِﻣﺘﻴـﻪ ﻳﻌـﲏ ﺷِـﺪﻗﹶﻴﻪ ،ﰒ ﻳﻘـﻮﻝ:
ﺃﻧﺎ ﻣﺎﻟﹸﻚ ﺃﻧﺎ ﻛﱰﻙ ،ﰒ ﺗﻼ ﴿ﻭﻻ ﳛﺴﱭ ﺍﻟﺬﻳﻦ ﻳﺒﺨﻠﻮﻥ ﲟﺎ ﺁﺗﺎﻫﻢ ﺍﷲ﴾ ﺍﻵﻳﺔ¼ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻓﻴﺠﺎﺯﻳﻜﻢ[ ﻫﺬﺍ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺎﺀ ،ﻭﺃﻣﺎ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻴﺎﺀ ﻓﻴﻘﺎﻝ :ﻓﻴﺠﺎﺯﻳﻬﻢ) .ﲨﻞ( )(٧
٢٥٧
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ﻘـﻮل﴾ ﺑـﺎﻟﻨﻮن
ﺣـﻖ و َ ُ ْ ُ
)(٤
ﻐﻴــﺮ ِ َ ٍّ
)(٣
ﻴﺎء ِ َ ْ ﻗﺘ َﻠ ُ ُﻢ﴾ ﺑﺎﻟﻨﺼﺐ واﻟﺮﻓﻊ)َ ْ ﴿ (٢
اﻻﻧ ِ َ ٓ َ ﻗﺮاءة ﺑﺎﻟﻴﺎء ﻣﺒﻨﻴﺎ ﻟﻠﻤﻔﻌﻮل ﴿َو﴾ ﻧﻜﺘﺐ ﴿ َ ْ
)(١
اﻳﺪﻳﻜﻢ﴾ ﻋـﱪ ﺑﻬـﺎ ﻋـﻦ اﻹﻧـﺴﺎن ﻻن أﻛﺜـﺮ اﻷﻓﻌـﺎل ﺗـﺰاول ﺑﻬـﺎ ﴿ َو َان اﷲَ َ ْ َ ﻗﺪﻣﺖ َ ْ ِ ْ ُ ْ
﴿ ٰذﻟ َِﻚ﴾ اﻟﻌـﺬاب ﴿ ِ َﺑﻤﺎ َ َ ْ
)(٨ )(٧
ﻟـﻴﺲ
ﻳﻦ﴾ ﻧﻌﺖ ﻟﻠـﺬﻳﻦ ﻗﺒﻠـﻪ ﴿ َﻗـﺎ ُ ْ ِ َﺑﻈﻼمٍ﴾ أي ﺑﺬي ﻇﻠﻢ ﴿ ْ َ
)(١١ )(١٠ )(٩
ﻟـﻮا﴾ ﳌﺤﻤـﺪ ﻟﻠﻌ ِ ْﻴﺪِ) ﴾(۱۸۲ﻓﻴﻌﺬﺑﻬﻢ ﺑﻐﲑ ذﻧﺐ ﴿ َ ِ
اﻟﺬ ْ َ
اﻟﻨﺎر﴾ ﻓﻼ ﻧﺆﻣﻦ ﻟﻚ ﺣﱴﺑﺎن َﺗﺎْ ُﻠُ ُ ُ
ﻟﺮﺳﻮل﴾ ﻧﺼﺪﻗﻪ ﴿ َﺣ َ ْﻳﺎﺗ ِ َ َﻨﺎ ِ ُ ْ َ ٍ ﴿ ِان اﷲَ﴾ ﻗﺪ ﴿ َﻋ ِ َﺪ ِ َاﻟ ْ َ ۤﻨﺎ﴾ ﰲ اﻟﺘﻮراة ﴿ َاﻻ ُ ْ ِ َ
ﻧﺆﻣﻦ ِ َ ُ ْ ٍ
ﻗﻮﻟﻪ] :ﻧﻜﺘﺐ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻘﺘﻞ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﻣﺎ﴾ ﻻ ﻋﻠﻰ ﻗﺮﻳﺐ ﻭﻫﻮ ﴿ﻗﺎﻟﻮﺍ﴾ ﻻﺧﺘﻼﻓﻬﻤﺎ ﺍﲰﺎ ﻭﻓﻌﻼ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﺍﻟﺮﻓﻊ[ ﺃﻱ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻴﺎﺀ ،ﺃﻱ ﻳﻘﺮﺃ ½ﻗﺘﻠﹸﻬﻢ¼ ﺑﺎﻟﺮﻓﻊ ﻋﻄﻔﺎ ﻋﻠﻰ ﺍﳌﻮﺻﻮﻝ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻭﻗﺘﻠﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ[ ﺃﻱ ﻗﺘﻞ ﺁﺑﺎﺋﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ،ﻭﻭﺑِﺨﻮﺍ ﻋﻠﻴﻪ ﻭﻭﻋِﺪﻭﺍ ﺍﻟﻌﺬﺍﺏ ﻟﺮﺿﺎﻫﻢ ﺑﺼﻨﻊ ﺁﺑﺎﺋﻬﻢ ،ﻭﺍﻟﺮﺍﺿﻲ ﺑﺸﻲﺀ ﻳﻨﺴﺐ ﻟـﻪ )(٣
ﻭﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ ﺇﻥ ﻛﺎﻥ ﺷﺮﺍ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺑﻐﲑ ﺣﻖ[ ﺃﻱ ﺣﱴ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ،ﻓﻜﺎﻧﻮﺍ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻗﺘﻠﻬﻢ ﻻ ﳚﻮﺯ ﻭﻻ ﳛﻞ ،ﻭﺣﻴﻨﺌﺬ ﻓﻴﻨﺎﺳﺐ ﺷﻦ ﺍﻟﻐﺎﺭﺓ ﻋﻠﻴﻬﻢ) .ﲨﻞ( )(٤
0 0
0 0
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﷲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻔﺴﲑ ﻟﻠﻔﺎﻋﻞ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻴﺎﺀ ،ﻭﺃﻣﺎ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻨـﻮﻥ ﻓﺎﳌﻨﺎﺳـﺐ ﰲ ﺗﻔـﺴﲑﻩ ﺃﻥ ﻳﻘـﻮﻝ ﺃﻱ ½ﳓـﻦ¼، )(٥
ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺗﻔﺴﲑﺍﹰ ﻟﻪ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺗﲔ ﻧﻈﺮﺍﹰ ﻟﻠﻤﻌﲎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﳌﻼﺋﻜﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻣﺮﻩ ﺑﻪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻋﱪ ﺎ ﻋﻦ ﺍﻹﻧﺴﺎﻥ ...ﺇﱁ[ ﻳﻌﲏ ﻓﻔﻲ ﺍﻟﻜﻼﻡ ﳎﺎﺯ ﻣﺮﺳـﻞ ﻣـﻦ ﺇﻃـﻼﻕ ﺍﺳـﻢ ﺍﳉـﺰﺀ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻜـﻞ ،ﻭﻳـﺸﺘﺮﻁ ﰲ ﻫـﺬﺍ )(٧
ﺍﺎﺯ ﺃﻥ ﻳﻜﻮﻥ ﳍﺬﺍ ﺍﳉﺰﺀ ﺧﺼﻮﺻﻴﺔ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﻷﺟﺰﺍﺀ ﰲ ﻣﺪﺧﻠﻴـﺔ ﺍﻟﻔﻌـﻞ ﺍﳌﻨـﺴﻮﺏ ،ﻭﻛـﺎﻥ ﺍﻷﺣـﺴﻦ ﺃﻥ ﻳﻌـﱪ ﺑـﺎﻟﻨﻔﺲ،
ﻭﻳﻘﻮﻝ ﻋﱪ ﺎ ﻋﻦ ﺍﻟﻨﻔﺲ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺗﺰﺍﻭﻝ ﺎ[ ﰲ ﺍﳌﺨﺘﺎﺭ ﺍﳌﺰﺍﻭﻟﺔ ﺍﶈﺎﻭﺭﺓ ﻭﺍﳌﻌﺎﳉﺔ ﻭﺗﺰﺍﻭﻟﻮﺍ ﺗﻌﺎﳉﻮﺍ) .ﲨﻞ( )(٨
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺬﻱ ﻇﻠﻢ[ ﻓـ ½ﻇﻼﻡ¼ ﻣﻦ ﺻﻴﻎ ﺍﻟﻨﺴﺐ ،ﻭﻏﺮﺿﻪ ﺬﺍ ﺩﻓﻊ ﺳﺆﺍﻝ ﺗﻘﺮﻳﺮﻩ ﻣﺸﻬﻮﺭ ﻭﻫـﻮ ﺃﻥ ﺍﻟﻈـﻼﻡ ﻟﻠﻤﺒﺎﻟﻐـﺔ ﺍﳌﻘﺘـﻀﻴﺔ )(٩
ﻟﻠﺘﻜﺜﲑ ﻓﻬﻮ ﺃﺧﺺ ﻣﻦ ﻇﺎﱂ ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻧﻔﻲ ﺍﻷﺧﺺ ﻧﻔﻲ ﺍﻷﻋﻢ ﻓﺄﺟﺎﺏ ﲟﺎ ﺫﻛﺮ .ﻭﻗﺪ ﳚﺎﺏ ﺑﺄﻧﻪ ﺮﺩ ﺍﺳـﻢ ﺍﻟﻔﺎﻋـﻞ ﺑـﺪﻭﻥ
ﳊﺎﻅ ﺍﳌﺒﺎﻟﻐﺔ ﻛﺎﻟﻄﺒﺎﺥ ﻭﺍﳊﺪﺍﺩ ﻭﺍﻟﺼﺒﺎﻍ ﻭﺍﳊﻤﺎﻝ) .ﲨﻞ ،ﻭﻏﲑﻩ(
) (١٠ﻗﻮﻟﻪ] :ﻧﻌﺖ ﻟﻠﺬﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻟﻮﺟﻪ ﺍﻟﻔﺼﻞ ،ﻓﻘﻮﻟﻪ ½ﻧﻌﺖ ﻟﻠﺬﻳﻦ¼ ﺃﻱ ﻻ ﻣﻨـﺼﻮﺏ ﺑﺈﺿـﻤﺎﺭ ½ﺃﻋـﲏ¼ ،ﻭﻻﻣﺮﻓـﻮﻉ ﺑﺈﺿـﻤﺎﺭ
½ﻫﻢ ،¼ﻛﻤﺎ ﻗﻴﻞ ﻷﻧﻪ ﳛﺘﺎﺝ ﺇﱃ ﺍﳊﺬﻑ] .ﻋﻠﻤﻴﺔ[
) (١١ﻗﻮﻟﻪ] :ﻧﻌﺖ ﻟﻠﺬﻳﻦ ﻗﺒﻠﻪ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻓﻘﲑ ...ﺇﱁ﴾ ،ﻓﺎﻟﺴﻤﺎﻉ ﻣﺴﻠﻂ ﻋﻠﻴﻪ ،ﻭﺍﻟﺘﻘﺪﻳﺮ ﻟﻘﺪ ﲰﻊ ﺍﷲ ﻗـﻮﻝ ﺍﻟـﺬﻳﻦ
ﻗﺎﻟﻮﺍ ﺇﻥ ﺍﷲ ﻋﻬﺪ ﺇﻟﻴﻨﺎ ...ﺇﱁ) .ﲨﻞ(
٢٥٨
www.madinah.in
Madinah Gift Centre
ﺗﺄﺗﻴﻨﺎ ﺑﻪ وﻫﻮ ﻣﺎ ﻳﺘﻘـﺮب ﺑـﻪ) (١إﱃ اﷲ ﻣـﻦ ﻧﻌـﻢ وﻏﲑﻫـﺎ ﻓـﺈن ﻗﺒـﻞ ﺟـﺎءت ﻧـﺎر ﺑﻴـﻀﺎء) (٢ﻣـﻦ اﻟـﺴﻤﺎء ﻓﺄﺣﺮﻗﺘـﻪ وإﻻ ﺑﻘـﻲ
ﻗﺒﻠ ِـْﻲ ﻗﺪ َ ٓ َ ُ ْ
ﻗﻞ﴾ ﳍﻢ ﺗﻮﺑﻴﺨﺎ ﴿ َ ْ
ﻣﻜﺎﻧﻪ وﻋﻬﺪ إﱃ ﺑﲏ إﺳﺮاﺋﻴﻞ ذﻟﻚ إﻻ ﰲ اﳌﺴﻴﺢ وﳏﻤﺪ ﻗﺎل ﺗﻌﺎﱃْ ُ ﴿ :
)(٣
ﻣﻦ َ ْ
رﺳﻞ ْ
ﺟﺎءﻛﻢ ُ ُ ٌ
ﻗﻠﺘﻢ﴾ ﻛﺰﻛﺮﻳﺎ وﳛﻲ ﻓﻘﺘﻠﺘﻤﻮﻫﻢ واﳋﻄﺎب ﳌﻦ ﰲ زﻣﻦ ﻧﺒﻴﻨﺎ ﳏﻤـﺪ ﺻـ اﷲ ﻋﻠﻴـﻪ و ﺑﺎﻟ َ ٰﻨﺖِ ﴾ ﺑﺎﳌﻌﺠﺰات ﴿ َو ِ ِ ْ
ﺑﺎﻟﺬي ُ ْ ُ ْ ِْ
ﺻـﺪﻗ ِ ْ َ ) ﴾(۱۸۳ﰲ أﻧﻜـﻢ ﺗﺆﻣﻨـﻮن ﻋﻨـﺪ ان ُ ْ ُ ْ
ﻗﺘﻠﺘﻤﻮ ُْﻢ ِ ْ ﺳﻠﻢ وإن ﻛﺎن اﻟﻔﻌﻞ ﻷﺟﺪادﻫﻢ ﻟﺮﺿﺎﻫﻢ ﺑـﻪ ﴿ َ ِ َ
)(٤
ﻛﻨـﺘﻢ ٰ ِ ﻓﻠﻢ َ َ ْ ُ ُ ْ
ﺑﺎﻟ َ ٰﻨﺖِ ﴾ اﳌﻌﺠﺰات ﴿ َ ُ
واﻟﺰﺑﺮ ِ﴾) (٦ﻛﺼﺤﻒ إﺑـﺮاﻫﻴﻢ ﴿ َو ﻗﺒﻠﻚ َ ٓ ُ ْ
ﺟﺎءوا ِ ْ ﻣﻦ َ ْ ِ َ ﻓﻘﺪ ُ َ ﻓﺎن َ ُ ْ َ
ﻛﺬﺑﻮك َ َ ْ اﻹﺗﻴﺎن ﺑﻪ ﴿ َ ِ ْ
)(٥
رﺳﻞ ْ
ﻛﺬب ُ ُ ٌ
اﻟﻤﻨﻴــﺮ ِ) (٨)﴾(۱۸۴اﻟﻮاﺿـﺢ ،ﻫـﻮ اﻟﺘـﻮراة واﻹﳒﻴـﻞ ﻓﺎﺻـﱪ ﻛﻤـﺎ ﺻـﱪوا ﴿ ُـﻞ
ِﺘﺐ﴾ وﰲ ﻗﺮاءة ﺑﺈﺛﺒـﺎت اﻟﺒـﺎء ﻓﻴﻬﻤـﺎ ﴿ ْ ُ ِ ْ
)(٧
ا ْﻜ ٰ ِ
= ﻳﻌﲏ ﺑﺎﻟﺰﺑﺮ ﻭﺑﺎﻟﻜﺘﺎﺏ١٢ .
َﻔ ٍْﺲ)................................................................................................ (٩
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻣﺎ ﻳﺘﻘﺮﺏ ﺑﻪ ...ﺇﱁ[ ﺃﻱ ﻓﺎﳌـﺼﺪﺭ ﲟﻌـﲎ ﺍﳌﻔﻌـﻮﻝ ،ﻭﻗﻮﻟـﻪ ½ﻣـﻦ ﻧﻌـﻢ¼ ﺃﻱ ﺑﻌـﺪ ﺫﲝـﻪ½ ،ﻭﻏﲑﻫـﺎ¼ ﺃﻱ ﻣـﻦ ﺑﻘﻴـﺔ )(١
ﺍﳊﻴﻮﺍﻧﺎﺕ ،ﻭﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﺍﻟﻐﲑ ﺍﳊﻴﻮﺍﻥ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺟﺎﺀﺕ ﻧﺎﺭ ﺑﻴﻀﺎﺀ[ ﺃﻱ ﻻ ﺩﺧﺎﻥ ﳍﺎ ﻭﳍﺎ ﺩﻭِ
ﻱ ﻭﻫﻔﻴﻒ ،ﻭﻗﻮﻟﻪ ½ﻭﺇﻻ ﺑﻘﻲ ﻣﻜﺎﻧﻪ¼ ﺃﻱ ﱂ ﺗﺄﻛﻠﻪ ﺍﻟﻨﺎﺭ ﺃﺻﻼ) .ﲨﻞ( )(٢
ﻗﻮﻟﻪ] :ﺗﻮﺑﻴﺨﺎﹰ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻷﻣﺮ ﺬﺍ ﺍﻟﻘﻮﻝ ﻟﻴﺲ ﻟﻠﺠﻮﺍﺏ ﻋﻦ ﻗﻮﻝ ﺍﻟﻜﻔﺎﺭ ،ﺑﻞ ﻟﻠﺘﻮﺑﻴﺦ ،ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻳﻜﻔﻲ ﰲ ﺍﳉـﻮﺍﺏ ﺃﻥ )(٣
0 0
0 0
ﻳﻘﺎﻝ :ﺇﻥﹼ ﺃﻛﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻘﺮﺑﺎﻥﹶ ﱂ ﻳﻮﺟﺐ ﺍﻹﳝﺎﻥ ﺇﻻ ﻟﻜﻮﻧﻪ ﻣﻌﺠﺰﺓ ،ﻓﻬﻮ ﻭﺳﺎﺋﺮ ﺍﳌﻌﺠﺰﺍﺕ ﺳﻮﺍﺀ ﻓﻴﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﺮﺿﺎﻫﻢ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻜﻔﺮ ﻛﻔﺮ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺬﺑﻮﻙ[ ﺷﺮﻭﻉ ﰲ ﺗﺴﻠﻴﺘﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺍﳉﻮﺍﺏ ﳏﺬﻭﻑ ﻛﻤﺎ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﺑﻘﻮﻟﻪ½ :ﻓﺎﺻـﱪ )(٥
ﻛﻤﺎ ﺻﱪﻭﺍ¼ .ﻭﻛﺎﻥ ﺍﻷﻭﱃ ﺃﻥ ﻳﻘﺪﻡ ﻫﺬﺍ ﺍﳌﻘﺪﺭ ﲜﻨﺐ ﺍﻟﺸﺮﻁ .ﻭﻗﻮﻟﻪ﴿ :ﻓﻘﺪ ﻛﺬﺏ ...ﺇﱁ ﴾ ﺩﻟﻴﻞ ﻭﺗﻌﻠﻴﻞ ﻟﻠﻤﻘﺪﺭ ﻭﻻ ﻳﺼﻠﺢ
ﺃﻥ ﻳﻜﻮﻥ ﺟﻮﺍﺑﺎ ﳌﹸﻀِﻴﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﺮﻁ ﺑﺰﻣﻦ ﻃﻮﻳﻞ ﻓﻼ ﻳﺼﺢ ﺗﻌﻠﻴﻘﻪ ﻋﻠﻴﻪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﺍﻟﺰﺑﺮ[ ﺃﻱ ﺍﻟﻜﺘﺐ ﻭﺍﺣﺪﻫﺎ ﺯﺑﻮﺭ ،ﻭﻛﻞ ﻛﺘﺎﺏ ﻓﻴﻪ ﺣﻜﻤﺔ ﺯﺑﻮﺭ ،ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﺰﺑﺮ ﻭﻫﻮ ﺍﻟﺰﺟﺮ ﻭﲰﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟـﺬﻱ ﻓﻴـﻪ )(٦
ﺍﳊﻜﻤﺔ ﺯﺑﻮﺭﺍ ﻷﻧﻪ ﻳﺰﺑِﺮ ﺃﻱ ﻳﺰﺟﺮ ﻋﻦ ﺍﻟﺒﺎﻃﻞ ﻭﻳﺪﻋﻮ ﺇﱃ ﺍﳊﻖ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺑﺈﺛﺒﺎﺕ ﺍﻟﺒﺎﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺧﺘﻼﻑ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﻃﺒﻖ ﻋﺎﺩﺗﻪ .ﻭﰲ ﺇﻋﺎﺩﺓ ﺍﳉﺎﺭ ﻓﻴﻬﻤﺎ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻤﺎ ﻣﻐﺎﺋﺮﺗﺎﻥ ﻟﻠﺒﻴﻨﺎﺕ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻭﺍﻟﻜﺘﺎﺏ ﺍﳌﻨﲑ[ ﻋﻄﻒ ﺧﺎﺹ ﺇﻥ ﺃﺭﻳﺪ ﺑﺎﻟﺰﺑﺮ ﻣﻄﻠﻖ ﺍﻟﻜﺘﺐ ،ﻭﻋﻄﻒ ﻣﻐﺎﻳﺮ ﺇﻥ ﺃﺭﻳﺪ ﺎ ﺧﺼﻮﺹ ﺍﻟﺼﺤﻒ) .ﲨﻞ( )(٨
ﻗﻮﻟﻪ] :ﻛﻞ ﻧﻔﺲ ...ﺇﱁ[ ﻫﺬﺍ ﻣﻦ ﲤﺎﻡ ﺍﻟﺘﺴﻠﻴﺔ ﻭﻫﻮ ﻭﻋﻴﺪ ﻭﻭﻋـﺪ ،ﻭ﴿ﻛـﻞ﴾ ﻣﺒﺘـﺪﺃ ﺧـﱪﻩ ﴿ﺫﺍﺋﻘـﺔ ﺍﳌـﻮﺕ﴾ ﺃﻱ ﺫﺍﺋﻘـﺔ ﻣـﻮﺕ )(٩
ﺃﺟﺴﺎﺩﻫﺎ ،ﺇﺫ ﺍﻟﻨﻔﺲ ﻻ ﲤﻮﺕ ،ﻭﻟﻮ ﻣﺎﺗﺖ ﳌﺎ ﺫﺍﻗﺖ ﺍﳌﻮﺕ ﰲ ﺣﺎﻝ ﻣﻮـﺎ ،ﻷﻥ ﺍﳊﻴـﺎﺓ ﺷـﺮﻁ ﰲ ﺍﻟـﺬﻭﻕ ﻭﺳـﺎﺋﺮ ﺍﻹﺩﺭﺍﻛـﺎﺕ،
ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﺍﷲ ﻳﺘﻮﰱ ﺍﻷﻧﻔﺲ ﺣﲔ ﻣﻮﺎ﴾]ﺍﻟﺰﻣﺮ[ ﻣﻌﻨﺎﻩ ﺣﲔ ﻣﻮﺕ ﺃﺟﺴﺎﺩﻫﺎ .ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـﺎﻟﻨﻔﺲ ﻫﻨـﺎ ﺍﻟـﺮﻭﺡ،
ﻭﺍﳊﺎﻣﻞ ﻟﻪ ﻋﻠﻰ ﺗﻔﺴﲑﻫﺎ ﺑﺬﻟﻚ ﺍﻟﺘﺎﻧﻴﺚ ﰲ ﻗﻮﻟﻪ ﴿ﺫﺍﺋﻘﺔ﴾ ،ﻷﺎ ﲟﻌﲎ ﺍﻟﺮﻭﺡ ﻣﺆﻧﺜﺔ ،ﻭﺗﻄﻠﻖ ﺃﻳﻀﺎ ﻋﻠﻰ ﳎﻤﻮﻉ ﺍﳉﺴﺪ ﻭﺍﻟﺮﻭﺡ
ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﻴﻮﺍﻥ ﻭﻫﻲ ﺬﺍ ﺍﳌﻌﲎ ﻣﺬﻛﺮﺓ ،ﻭﻫﺬﺍ ﺍﳌﻌـﲎ ﺍﻟﺜـﺎﱐ ﺗـﺼﺢ ﺇﺭﺍﺩﺗـﻪ ﻫﻨـﺎ ﺃﻳـﻀﺎ ﺑـﻞ ﻫـﻮ ﺍﻷﻗـﺮﺏ ﺍﳌﺘﺒـﺎﺩﺭ ﺇﱃ ﺍﻟﻔﻬـﻢ.
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www.madinah.in
Madinah Gift Centre
اﻟﻐـﺮورِ) ﴾(۱۸۵اﻟﺒﺎﻃـﻞ) (٤ﻳﺘﻤﺘـﻊ ﺑـﻪ ﻗﻠـﻴﻼ ﺛـﻢ ﻳﻔـﲎ اﻟﺪﻧﻴﺎ﴾ أي اﻟﻌﻴﺶ ﻓﻴﻬﺎ ﴿ ِاﻻ َ َ ُ
ﻣﺘـﺎع ْ ُ ُ ْ
)(٣
ﻧﺎل ﻏﺎﻳﺔ ﻣﻄﻠﻮﺑﻪ ﴿ َو َﻣﺎ ْ َ ٰ ُ
اﻟﺤﻴﻮة ْ َ ۤ
اﻣﻮا ِ ُ ْ
﴿ َﻟ ُﺒْﻠ َُﻮن﴾ ﺣﺬف ﻣﻨﻪ ﻧﻮن اﻟﺮﻓﻊ ﻟﺘﻮاﱄ اﻟﻨﻮﻧﺎت واﻟﻮاو ﺿﻤﲑ اﳉﻤﻊ ﻻﻟﺘﻘﺎء اﻟﺴﺎﻛﻨﲔ ،ﻟﺘﺨﺘﱪن ﴿ َ ْ َ
)(٥
ﻜﻢ﴾
? ﻛﺎﻟﻘﺘﻞ ﻭﺍﳉﺮﺡ ﻭﺍﻷﺳﺮ ﻭﺍﳌﺮﺽ١٢ .
ُ
ﻗـﺒﻠﻜﻢ﴾ اﻟﻴﻬـﻮد ِﺘﺐ ِ ْ
ﻣـﻦ َ ْ ِ ْ ﻳﻦ
اﻟﺬ ْ َ ا ْ ُ
ُوﺗﻮا ا ْ ﻜ ٰ َ ﻣﻦ ِﻟﺘﺴﻤﻌﻦ ِ َ
ُ )(٧
ﺑﺎﻟﻔﺮاﺋﺾ ﻓﻴﻬﺎ واﳉﻮاﺋﺢ ﴿ َو َا ْ ُ ِ ْ
ﻔﺴﻜﻢ﴾ ﺑﺎﻟﻌﺒﺎدات واﻟـﺒﻼء ﴿َو َ َ ْ َ ُ
)(٦
0 0
ﻗﻮﻟﻪ] :ﺍﻟﻌﻴﺶ ﻓﻴﻬﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺇﺿﺎﻓﺔ ﺍﳊﻴﺎﺓ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺇﺿﺎﻓﺔ ﺍﻟﺸﻲﺀ ﺇﱃ ﺍﻟﻈﺮﻑ ،ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﺣﻴﺎﺓ ﻟﻠﺪﻧﻴﺎ ﻓﻤـﺎ ﻣﻌـﲎ )(٣
ﺍﻹﺿﺎﻓﺔ ﺇﻟﻴﻬﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﺒﺎﻃﻞ[ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻳﻘﺘﻀﻲ ﺃﻥ ﺍﻹﺿﺎﻓﺔ ﺑﻴﺎﻧﻴﺔ ،ﻭﺃﻥ ﺍﻟﻐﺮﻭﺭ ﻫﻮ ﺍﻟﺸﻲﺀ ﺍﻟﺒﺎﻃﻞ ،ﻭﻣﻌﲎ ﺍﻟﺒﻄﻼﻥ ﻫﻨﺎ ﺍﻟﻔﻨﺎﺀ ﻭﺍﻻﻧﻘﻄﺎﻉ ﻭﻋـﺪﻡ )(٤
ﺍﻟﺪﻭﺍﻡ .ﻭﻳﺼﺢ ﺃﻥ ﻳﺮﺍﺩ ﺑﺎﻟﻐﺮﻭﺭ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ،ﺃﻱ ﺍﳌﺨﺪﻭﻉ ﺑﺎﻟـﺸﻲﺀ ﺍﳊـﺴﻦ ﻇـﺎﻫﺮﻩ ﺍﻟﻘﺒـﻴﺢ ﺑﺎﻃﻨـﻪ ﲟﻌـﲎ ﺃﻧـﻪ ﻻ
ﻳﺪﺭﻱ ﺍﻟﻌﻮﺍﻗﺐ) .ﲨﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻟﺘﺨﺘﱪﻥ[ ﺃﻱ ﲟﺎ ﺫﻛﺮ ﺣﱴ ﻳﺘﺒﲔ ﺍﳉﺎﺯﻉ ﻣﻦ ﺍﻟﺼﺎﺑﺮ ،ﻭﺍﳌﺨﻠﺺ ﻣﻦ ﺍﳌﻨﺎﻓﻖ ،ﻓﺎﻻﺧﺘﺒﺎﺭ ﻃﻠـﺐ ﺍﳌﻌﺮﻓـﺔ ﻟﻴﻌـﺮﻑ ﺍﳉﻴـﺪ )(٥
ﻣﻦ ﺍﻟﺮﺩﻱﺀ ،ﻭﺫﻟﻚ ﳏﺎﻝ ﰲ ﺣﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻷﻧﻪ ﻋﺎﱂ ﲝﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ،ﻓﺤﻴﻨﺌﺬ ﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻻﺧﺘﺒﺎﺭ ﰲ ﺣﻘـﻪ ﺗﻌـﺎﱃ ﺃﻧـﻪ
ﻳﻌﺎﻣﻞ ﻋﺒﺪﻩ ﻣﻌﺎﻣﻠﺔ ﻣﻦ ﳜﺘﱪ ﻏﲑﻩ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻭﺍﳉﻮﺍﺋﺢ[ ﲨﻊ ﺟﺎﺋﺤﺔ ﺃﻱ ﺍﳌﻬﻠﻜﺎﺕ ﻛﺎﻟﻐﺮﻕ ﻭﺍﳊﺮﻕ ﻭﻫﻮ ﻣﻦ ½ﺟﺎﺡ ﳚﻮﺡ¼ ﻛـ ½ﻗﺎﻝ ﻳﻘﻮﻝ¼) .ﲨﻞ( )(٦
ﻗﻮﻟﻪ﴿] :ﻟﺘﺒﻠﻮﻥ ﰲ ...ﺇﱁ﴾[ ﻫﺬﻩ ﺍﻵﻳﺔ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﻔﺲ ﻫﻲ ﺍﳉﺴﻢ ﺍﳌﻌﺎﻳﻦ ﺩﻭﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻌﲎ ﺍﻟﺒﺎﻃﻦ ﻛﻤﺎ ﻗـﺎﻝ ﺑﻌـﺾ )(٧
ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻔﻼﺳﻔﺔ) .ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﻭﺍﻟﺘﺸﺒﻴﺐ[ ﻫﻮ ﺫﻛﺮ ﺃﻭﺻﺎﻑ ﺍﳉﻤﺎﻝ ،ﻭﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﺑﻨﺴﺎﺀ ﺍﳌﺆﻣﻨﲔ) .ﲨﻞ( )(٨
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻦ ﻣﻌﺰﻭﻣﺎﺎ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻌﻞ ﺍﳌﺼﺪﺭ ﲟﻌﲎ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﺃﻱ ﺍﳌﻌﺰﻭﻡ ﻋﻠﻴﻪ ﻭﲨﻌﻪ ﻹﺿﺎﻓﺘﻪ ﺇﱃ ﺍﻷﻣـﻮﺭ، )(٩
ﻓﻴﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺳﻌﺪ ﺍﻟﺪﻳﻦ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ :ﺇﻣﺎ ﻣﻌﺰﻭﻡ ﺍﻟﻌﺒﺪ ﲟﻌﲎ ﺃﻧﻪ ﳚﺐ ﻋﻠﻴﻪ ﺍﻟﻌﺰﻡ ﻭﺍﻟﺘﺼﻤﻴﻢ ﻋﻠﻴـﻪ ،ﺃﻭ ﻣﻌـﺰﻭﻡ
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www.madinah.in
Madinah Gift Centre
ﺍﷲ ﲟﻌﲎ ﻋﺰﻡ ﺍﷲ ﺃﻱ ﺃﺭﺍﺩ ﻭﻓﺮﺽ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﳛﺼﻞ ،ﻭﺃﺻﻠﻪ ﺛﺒﺎﺕ ﺍﻟﺮﺃﻱ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺇﱃ ﺇﻣﻀﺎﺋﻪ ،ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳌﺮﺯﻭﻗـﻲ:
ﺇﻧﻪ ﺗﻮﻃﲔ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺍﻟﻔﻜﺮ ،ﻭﻟﺬﺍ ﱂ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﳌﺮﺍﺩ ﺃﻥ ﻳﻮﻃﻨﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻋﻠﻰ ﺍﻟﺼﱪ ،ﻓﺈﻥ ﺍﻟﻌﺎﱂ ﺑﱰﻭﻝ ﺍﻟﺒﻼﺀ ﻋﻠﻴـﻪ
ﻻ ﻳﻌﻈﻢ ﻭﻗﻌﻪ ﰲ ﻗﻠﺒﻪ ﲞﻼﻑ ﻏﲑ ﺍﻟﻌﺎﱂ ﻓﺈﻧﻪ ﻳﻌﻈﻢ ﻋﻨﺪﻩ ﻭﻳﺸﻖ ﻋﻠﻴﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﺫﻛﺮ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺇﺫ﴾ ﻣﻔﻌﻮﻝ ﳌﻘﺪﺭ ﻻ ﻇﺮﻑ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺫﻛﺮ ﺍﳊﺎﺩﺙ ﻭﻗﺖ ﺍﻷﺧﺬ ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[ )(١
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ﻗﻮﻟﻪ] :ﰲ ﺍﻟﻔﻌﻠﲔ[ ﻭﳘﺎ ½ﻟﻴﺒﻴﻨﻨﻪ ﻭﻻ ﻳﻜﺘﻤﻮﻧﻪ¼ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﻘﺮﺍﺀﺗﲔ ،ﻓﻘﺮﺃ ﺷﻌﺒﺔ ﻭﺍﺑﻦ ﻛـﺜﲑ ﻭﺃﺑـﻮ ﻋﻤـﺮﻭ ﺑﺎﻟﻐﻴـﺐ ﺇﺳـﻨﺎﺩﹰﺍ ﻷﻫـﻞ )(٢
ﺍﻟﻜﺘﺎﺏ ﻭﻫﻢ ﻏﻴﺐ ﻣﻨﺎﺳﺒﺔ ﻟـ½ﻧﺒﺬﻭﻩ ﻭﺭﺍﺀ ﻇﻬﻮﺭﻫﻢ¼ ،ﻓﺘﻌﲔ ﻟﻠﺒﺎﻗﲔ ﺍﻟﻘﺮﺍﺀﺓﹸ ﺑﺎﳋﻄﺎﺏ ﻓﻴﻬﻤﺎ ﺣﻜﺎﻳـﺔ ﳋﻄـﺎﻢ ﻋﻨـﺪ ﺍﻷﺧـﺬ ﻋﻠـﻰ
ﺣﺪ ﴿ﻭﺇﺫ ﺃﺧﺬ ﺍﷲ ﻣﻴﺜﺎﻕ ﺍﻟﻨﺒﻴﲔ ﳌﺎ ﺁﺗﻴﺘﻜﻢ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ[) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﻠﻢ ﻳﻌﻤﻠﻮﺍ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻜﻼﻡ ﻟﻴﺲ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻛﻤﺎ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ،ﺑـﻞ ﻋﻠـﻰ ﺍﻟﺘـﺸﺒﻴﻪ ﺣﻴـﺚ ﺷـﺒﻪ ﺗـﺮﻛﻬﻢ )(٣
ﺍﳌﻴﺜﺎﻕ ﻭﺇﻋﺮﺍﺿﻬﻢ ﻋﻨﻪ ﲝﺎﻟﺔ ﺷﻲﺀ ﻳﺮﻣﻰ ﺑﻪ ﻭﺭﺍﺀ ﻇﻬﺮ ،ﲜﺎﻣﻊ ﻋﺪﻡ ﺍﻻﻟﺘﻔﺎﺕ ،ﰒ ﺍﺳﺘﻌﻤﻞ ﻫﺎﻫﻨﺎ ﻣﺎ ﻛﺎﻥ ﻣﺴﺘﻌﻤﻼ ﻫﻨـﺎﻙ
ﻭﻫﻮ ﺍﻟﻨﺒﺬ ﻭﺭﺍﺀ ﺍﻟﻈﻬﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺷﺮﺍﺀﻫﻢ[ ﻓﺎﻋﻞ ﴿ﺑﺌﺲ﴾ ،ﻭﻗﻮﻟﻪ½ :ﻫﺬﺍ¼ ﻫﻮ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ) .ﲨﻞ( )(٤
ﻗﻮﻟﻪ] :ﺷﺮﺍﺀﻫﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻣﺎ¼ ﻣﺆﻭﻟﺔ ﲟﺼﺪﺭ ﻓﺎﻋﻞ ½ﺑﺌﺲ¼] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﻴﺎﺀ[ ﺳﺒﻌﻴﺘﺎﻥ ،ﻭﺍﻟﻔﺎﻋﻞ ﻋﻠﻰ ﺍﻷﻭﱃ ﺿـﻤﲑ ﺍﳌﺨﺎﻃـﺐ ،ﻭ﴿ﺍﻟـﺬﻳﻦ﴾ ﻣﻔﻌـﻮﻝ ﺃﻭﻝ ،ﻭﺍﻟﺜـﺎﱐ ﻣﻘـﺪﺭ ﺗﻘـﺪﻳﺮﻩ ½ﲟﻔـﺎﺯﺓ ﻣـﻦ )(٦
ﺍﻟﻌﺬﺍﺏ¼ ،ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻔﺎﻋﻞ ﴿ﺍﻟﺬﻳﻦ﴾ ﻭﺍﳌﻔﻌﻮﻻﻥ ﻣﻘﺪﺭﺍﻥ ﺃﻱ ½ﺃﻧﻔﺴﻬﻢ ﲟﻔﺎﺯﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ¼ ﻫﻜﺬﺍ ﺃﻋﺮﺏ ﺍﳌﻔﺴﺮ ﻓﻴﻤﺎ ﺳﻴﺄﰐ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻓﻌﻠﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺃﺗﻰ ﻓﻌﻞ ﻷﻧﻪ ﻳﺄﰐ ﲟﻌﲎ ﺃﻋﻄﻰ ﻭﻏﲑﻩ) .ﻛﺮﺧﻲ( )(٧
ﻗﻮﻟﻪ] :ﻓﻼ ﲢﺴﺒﻨﻬﻢ[ ﺍﻟﻔﺎﺀ ﺯﺍﺋﺪﺓ ،ﻭﻗﻮﻟﻪ½ :ﺑﺎﻟﻮﺟﻬﲔ¼ ﺃﻱ ﺍﻟﺘﺎﺀ ﺍﻟﻔﻮﻗﻴﺔ ﻭﺍﻟﻴﺎﺀ ﺍﻟﺘﺤﺘﻴﺔ ،ﻓﺘﻠﺨﺺ ﻣﻦ ﻛﻼﻣﻪ ﻗﺮﺍﺀﺗﺎﻥ؛ ﺍﻟﺘﺎﺀ ﺍﻟﻔﻮﻗﻴـﺔ )(٨
ﰲ ﺍﻟﻔﻌﻠـﲔ ،ﻭﻋﻠﻴﻬـﺎ ﻓﺎﻟﺒــﺎﺀ ﻣﻔﺘﻮﺣـﺔ ﻓﻴﻬﻤـﺎ ،ﻭﺍﻟﻴــﺎﺀ ﺍﻟﺘﺤﺘﻴـﺔ ﰲ ﺍﻟﻔﻌﻠــﲔ ،ﻭﻋﻠﻴﻬـﺎ ﻓﺎﻟﺒـﺎﺀ ﻣﻔﺘﻮﺣــﺔ ﰲ ﺍﻷﻭﻝ ﻣـﻀﻤﻮﻣﺔ ﰲ ﺍﻟﺜــﺎﱐ،
ﻭﺍﻟﻘﺮﺍﺀﺗﺎﻥ ﺳﺒﻌﻴﺘﺎﻥ .ﻭﺑﻘﻲ ﺛﺎﻟﺜﺔ ﺳﺒﻌﻴﺔ ﺃﻳﻀﺎ ﻭﻫﻲ ﺍﻟﻴﺎﺀ ﺍﻟﺘﺤﺘﻴﺔ ﰲ ﺍﻷﻭﻝ ﻭﺍﻟﺘﺎﺀ ﺍﻟﻔﻮﻗﻴﺔ ﰲ ﺍﻟﺜﺎﱐ ﻣﻊ ﻓﺘﺢ ﺍﻟﺒﺎﺀ ﻓﻴﻬﻤﺎ) .ﲨﻞ(
٢٦١
www.madinah.in
Madinah Gift Centre
اﻟﻴﻢ) ﴾(۱۸۸ﻣﺆﻟﻢ) (١ﻓﻴﻬﺎ ،وﻣﻔﻌﻮﻻ ﳛﺴﺐ اﻷوﱃ دل ﻋﻠﻴﻬﻤﺎ ﻣﻔﻌﻮﻻ اﻟﺜﺎﻧﻴﺔ ﻋ ﻗﺮاءة اﻟﺘﺤﺘﺎﻧﻴﺔ) (٢وﻋ اﻟﻔﻮﻗﺎﻧﻴﺔ ﺣﺬف
َ ِْ ٌ
ﻗـﺪﻳﺮ واﻻرض﴾ ﺧﺰاﺋﻦ اﳌﻄﺮ) (٥واﻟﺮزق واﻟﻨﺒﺎت وﻏﲑﻫـﺎ ﴿ َو اﷲُ َﻋﻠ ٰـﻰ ُﻞ َﺷــ ٍ
ﻲء َ ِ ْ ٌ ﻣﻠﻚ ٰ ٰ ِ
اﻟﺴﻤﻮت َ ْ َ ْ ِ اﻟﺜﺎﱐ) (٣ﻓﻘﻂ)َ ﴿ (٤و ُ ْ ُ
ْ
رض﴾ وﻣـﺎ ﻓﻴﻬﻤـﺎ ﻣـﻦ اﻟﻌﺠﺎﺋـﺐ)َ﴿ (٧و ) ﴾(۱۸۹وﻣﻨﻪ ﺗﻌﺬﻳﺐ اﻟﻜﺎﻓﺮﻳﻦ وإﳒﺎء اﳌﺆﻣﻨﲔ ﴿ ِان ـِﻓـ ْﻲ َ ْ ِ
ﺧﻠـﻖ ٰ ٰ ِ )(٦
ﻉ
ﻗﻮﻟﻪ] :ﻣﺆﻟﹶﻢ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻟِﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ،ﻭﰲ ﺍﳋﻄﻴـﺐ :ﻭﳚـﻮﺯ ﻛـﺴﺮ ﺍﻟـﻼﻡ ½ﻣـﺆﻟِﻢ¼ )(١
ﻛﺴﻤﻴﻊ ﲟﻌﲎ ﻣﺴﻤِﻊ ﻭﻋﻠﻴﻪ ﻓﻨﺴﺒﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺣﻘﻴﻘﺔ .ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﻮﺟﻬﲔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻼﺯﻡ ﲟﻌـﲎ ﺍﳌﺘﻌـﺪﻱ ﻓـﻼ ﻳـﺮﺩ
ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻟﻴﺲ ﺑﺼﺎﺣﺐ ﺍﻷﱂ ﺑﻞ ﺍﻟﺪﺍﺧﻞ ﻓﻴﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺤﺘﺎﻧﻴﺔ[ ﻣﺘﻌﻠﻖ ﲟﺎ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ ﻣﻦ ﻛﻮﻤﺎ ﳏـﺬﻭﻓﲔ ،ﻓﺎﻟﺘﻘـﺪﻳﺮ ½ﻭﻣﻔﻌـﻮﻻ ﳛـﺴﺐ ﺍﻷﻭﱃ ﳏـﺬﻭﻓﺎﻥ )(٢
ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺤﺘﺎﻧﻴﺔ ﺩﻝ ﻋﻠﻴﻬﻤﺎ ...ﺇﱁ¼ ،ﻓﻘﻮﻟﻪ ½ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﺘﺤﺘﺎﻧﻴﺔ¼ ﺃﻱ ﺍﻷﻭﱃ ﻭﻛﺬﺍ ﻗﻮﻟﻪ ½ﻭﻋﻠﻰ ﺍﻟﻔﻮﻗﺎﻧﻴﺔ ...ﺇﱁ¼) .ﲨﻞ(
0 0
0 0
ﻗﻮﻟﻪ] :ﺣﺬﻑ ﺍﻟﺜﺎﱐ[ ﻭﻟﻮ ﻗﻴﻞ ﺇﻥ ﺣﺬﻑ ﺃﺣﺪ ﻣﻔﻌﻮﱄ ﺃﻓﻌﺎﻝ ﺍﻟﻘﻠﻮﺏ ﻻﳚﻮﺯ ﻗﻠﻨﺎ ﻗﺪ ﺻـﺮﺡ ﺍﻟﻘﺎﺿـﻲ ﺍﻟﺒﻴـﻀﺎﻭﻱ ﲜـﻮﺍﺯ ﺣـﺬﻑ )(٣
ﺃﺣﺪ ﺍﳌﻔﻌﻮﻟﲔ ﰲ ﺁﻳﺔ ﺍﻟﺸﻬﺪﺍﺀ .ﺃﻱ ﴿ﻭﻻﲢﺴﱭ ﺍﻟﺬﻳﻦ ﻗﺘﻠﻮﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺃﻣﻮﺍﺗﺎ﴾] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺣﺬﻑ ﺍﻟﺜﺎﱐ ﻓﻘﻂ[ ﻓﻔﺎﻋﻞ ﴿ﻻﲢﺴﱭ﴾ ﺿﻤﲑ ﺍﳌﺨﺎﻃﺐ ﴿ﻭﺍﻟﺬﻳﻦ﴾ ﻣﻔﻌﻮﻝ ﺃﻭﻝ ﻭﺍﻟﺜـﺎﱐ ﻣﻘـﺪﺭ ﺗﻘـﺪﻳﺮﻩ ½ﲟﻔـﺎﺯﺓ ﻣـﻦ )(٤
ﺍﻟﻌﺬﺍﺏ¼ ﻛﻤﺎ ﻣﺮ ﺁﻧﻔﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺧﺰﺍﺋﻦ ﺍﳌﻄﺮ ...ﺇﱁ[ ﺑﺎﳉﺮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ ﺃﻱ ½ﻭﷲ ﻣﻠﻚ ﺧﺰﺍﺋﻦ ﺍﻟﺴﻤﻮﺍﺕ ...ﺇﱁ¼) .ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﻣﻨﻪ ﺗﻌﺬﻳﺐ...ﺇﱁ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺑﻴﺎﻥ ﻟﺮﺑﻄﻪ ﲟﺎ ﺳﺒﻖ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻭﻣﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﺧﻠﻖ¼ ﺑﺎﻕ ﻋﻠﻰ ﻣﺼﺪﺭﻳﺘﻪ ﲟﻌﲎ ﺍﻹﳚﺎﺩ ،ﻭﳛﺘﻤـﻞ ﺃﻥ ﻳﻜـﻮﻥ ﲟﻌـﲎ ﺍﺳـﻢ )(٧
ﺍﳌﻔﻌﻮﻝ ،ﺃﻱ ﳐﻠﻮﻗﺎﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺩﻻﻻﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻵﻳﺎﺕ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﻛﻤﺎ ﻫﻮ ﻣﺘﻌﺎﺭﻑ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻗﻴﺎﻣﺎ ﻭﻗﻌﻮﺩﺍ[ ﺣﺎﻻﻥ ﻣﻦ ﻓﺎﻋﻞ ﴿ﻳﺬﻛﺮﻭﻥ﴾ ﻭ﴿ﻋﻠﻰ ﺟﻨﻮﻢ﴾ ﺣﺎﻝ ﺃﻳﻀﺎ ﻓﻴﺘﻌﻠـﻖ ﲟﺤـﺬﻭﻑ ،ﻭﺍﳌﻌـﲎ ﻳﺬﻛﺮﻭﻧـﻪ ﻗﻴﺎﻣـﺎ )(٩
ﻭﻗﻌﻮﺩﺍ ﻭﻣﻀﻄﺠﻌﲔ ،ﻓﻌﻄﻒ ﺍﳊﺎﻝ ﺍﳌﺆﻭﻟـﺔ ﻋﻠـﻰ ﺍﻟـﺼﺮﳛﺔ ﻋﻜـﺲ ﺍﻵﻳـﺔ ﺍﻷﺧـﺮﻯ ،ﻭﻫـﻲ ﻗﻮﻟـﻪ﴿ :ﺩﻋﺎﻧـﺎ ﳉﻨﺒـﻪ ﺃﻭ ﻗﺎﺋـﺪﺍ ﺃﻭ
ﻗﺎﺋﻤﺎ﴾]ﻳﻮﻧﺲ[ ﺣﻴﺚ ﻋﻄﻒ ﺍﻟﺼﺮﳛﺔ ﻋﻠﻰ ﺍﳌﺆﻭﻟﺔ .ﻭ½ﻗﻴﺎﻣﺎ ﻭﻗﻌـﻮﺩﺍ¼ ﲨﻌـﺎﻥ ﻟــ ½ﻗـﺎﺋﻢ ﻭﻗﺎﻋـﺪ¼ ﻭﺃﺟﻴـﺰ ﺃﻥ ﻳﻜﻮﻧـﺎ ﻣـﺼﺪﺭﻳﻦ،
ﻭﺣﻴﻨﺌﺬ ﻳﺘﺄﻭﻻﻥ ﻋﻠﻰ ﻣﻌﲎ ﺫﻭﻱ ﻗﻴﺎﻡ ﻭﻗﻌﻮﺩ ﻭﻻ ﺣﺎﺟﺔ ﺇﱃ ﻫﺬﺍ) .ﲰﲔ(
) (١٠ﻗﻮﻟﻪ] :ﻣﻀﻄﺠﻌﲔ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻭﻋﻠﻰ ﺟﻨﻮﻢ﴾ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﺣﺎﻝ ،ﻓﻬﻮ ﺣﺎﻝ ﻣﺆﻭﻟﺔ ﺑﻌﺪ ﺣﺎﻝ ﺻﺮﳛﺔ] .ﻋﻠﻤﻴﺔ[
٢٦٢
www.madinah.in
Madinah Gift Centre
ﺎﻃﻼ﴾ ﺣـﺎل) ،(٥ﻋﺒﺜـﺎ ﺑـﻞ دﻟـﻴﻼ ﻋـ ﻛﻤـﺎل َﻘﺖ ٰ َﺬا﴾ اﳋﻠﻖ) (٤اﻟﺬي ﻧﺮاه ﴿ ﺑَ ِ ً ﻋ ﻗﺪرة ﺻﺎﻧﻌﻬﻤﺎ ﻳﻘﻮﻟﻮن ﴿ َ َ
رﺑﻨﺎ َﻣﺎ َﺧﻠ ْ َ
)(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﰲ ﻛﻞ ﺣﺎﻝ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻌﻤﻮﻡ ،ﻭﺇﳕﺎ ﺫﻛﺮﺕ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻷﺎ ﺍﻷﻏﻠﺐ) .ﲨﻞ( )(١
ﻗﻮﻟﻪ] :ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ[ ﺃﻱ ﰲ ﻣﻌﲎ ﴿ﻳﺬﻛﺮﻭﻥ﴾ ﻓﻤﻌﻨﺎﻩ ﻋﻨﺪﻩ ½ﻳﺼﻠﻮﻥ¼ ،ﻭﻗﻮﻟﻪ½ :ﻛﺬﻟﻚ¼ ﺃﻱ ﻗﻴﺎﻣـﹰﺎ ﻭﻗﻌـﻮﺩﺍﹰ ﻭﻋﻠـﻰ ﺟﻨـﻮﻢ، )(٢
ﻭﻗﻮﻟﻪ½ :ﺣﺴﺐ ﺍﻟﻄﺎﻗﺔ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺘﺮﺗﻴﺐ ،ﻭﺃﻧﻪ ﳚﺐ ﺗﻘﺪﱘ ﺍﻟﻘﻴﺎﻡ ﰒ ﺍﻟﻘﻌـﻮﺩ ﰒ ﺍﻻﺿـﻄﺠﺎﻉ ،ﻓـﻼ ﺗـﺼﺢ ﺻـﻼﺓ ﺍﻟﻔـﺮﺽ ﻣـﻦ
ﺍﻟﻘﻌﻮﺩ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ،ﻭﻻ ﻣﻦ ﺍﻻﺿﻄﺠﺎﻉ ﻣﻊ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﻘﻌﻮﺩ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻳﻘﻮﻟﻮﻥ[ ﺇﳕﺎ ﻗﺪﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﻫﺬﺍ ﻣﻦ ﻛﻼﻡ ﺫﻭﻱ ﺍﻟﻌﻘﻮﻝ ﻓﺘﺄﻣـﻞ .ﻭﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻧـﻪ ﺣـﺎﻝ )(٣
ﻣﻦ ﺍﻟﻮﺍﻭ ﰲ ﴿ﻭﻳﺘﻔﻜﺮﻭﻥ﴾ ،ﻭﺍﳌﻌﲎ ﴿ﻭﻳﺘﻔﻜﺮﻭﻥ﴾ ﻗﺎﺋﻠﲔ ﴿ﺭﺑﻨﺎ﴾ ﺇﱁ ،ﻭﻫـﻮ ﺇﺷـﺎﺭﺓ ﻟﺜﻤـﺮﺓ ﺍﻟﻔﻜـﺮ ،ﻓﺜﻤـﺮﺓ ﺍﻟﻔﻜـﺮ ﺍﻻﺳـﺘﺪﻻﻝ
ﻭﺍﳌﻌﺮﻓﺔ ﺑﺎﷲ] .ﻋﻠﻤﻴﺔ[
0 0
0 0
ﻗﻮﻟﻪ] :ﺍﳋﻠﻖ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻮﺟﻴﻪ ﺗﺬﻛﲑ ﺍﺳﻢ ﺍﻹﺷﺎﺭﺓ ﻣﻊ ﺃﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ ﴿ﺍﻟﺴﻤٰﻮٰﺕ ﻭﺍﻷﺭﺽ﴾ ،ﻳﻌﲏ ﺃﻥ ﺗﺬﻛﲑ ﴿ﻫﺬﺍ﴾ ﺑﺎﻋﺘﺒـﺎﺭ )(٤
ﺃﻧﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳋﻠﻖ ،ﻭﻫﻮ ﲟﻌﲎ ﺍﳌﺨﻠﻮﻕ ﻣﻦ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺣﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺮﺩ ﻭﻫﻮ ﺃﻥ ﺍﳋﻠﻖ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌـﻮﻝ ﻭﺍﺣـﺪ ﻻ ﺇﱃ ﺍﺛـﻨﲔ ،ﻭﻭﺟـﻪ ﺍﻟـﺪﻓﻊ ﺃﻧـﻪ ﺣـﺎﻝ ﻻ )(٥
ﻣﻔﻌﻮﻝ ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻟﻠﺨﻠﻮﺩ ﻓﻴﻬﺎ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟﻮﺍﺏ ﺳﺆﺍﻝ ،ﻭﻫﻮ ﺃﻥ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺧﺰﻱ ﻛﻞ ﻣﻦ ﻳﺪﺧﻠﻬﺎ ،ﻭﻗﻮﻟﻪ ﴿ﻳﻮﻡ ﻻ ﳜـﺰﻱ ﺍﷲ ﺍﻟـﻨﱯ )(٦
ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻪ﴾]ﺍﻟﺘﺤﺮﱘ[ ﻳﻘﺘﻀﻲ ﺍﻧﺘﻔﺎﺀ ﺍﳋﺰﻱ ﻋﻦ ﺍﳌﺆﻣﻨﲔ ،ﻓﻼ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻨﺎﺭ .ﻭﺇﻳﻀﺎﺡ ﺍﳉﻮﺍﺏ ﺃﻥ ﺃﺧـﺰﻯ ﰲ ﺍﻷﻭﻝ ﻣـﻦ
ﺍﳋﺰﻱ ﻭﻫﻮ ﺍﻹﺫﻻﻝ ﻭﺍﻹﻫﺎﻧﺔ ،ﻭﰲ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﳋﺰﺍﻳﺔ ﻭﻫﻲ ﺍﻟﻨﻜﺎﻝ ﻭﺍﻟﻔﻀﻴﺤﺔ ،ﻭﻛﻞ ﻣﻦ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﻳﺬﻝ ﻭﻟﻴﺲ ﻛﻞ ﻣﻦ ﻳﺪﺧﻠﻬﺎ
ﻳﻨﻜﻞ ﺑﻪ ،ﻓـﺎﳌﺮﺍﺩ ﺑـﺎﳋﺰﻱ ﰲ ﺍﻷﻭﻝ ﺍﳋﻠـﻮﺩ ،ﻭﰲ ﺍﻟﺜـﺎﱐ ﲢﻠـﺔ ﺍﻟﻘـﺴﻢ ﺃﻭ ﺍﻟـﺘﻄﻬﲑ ﺑﻘـﺪﺭ ﺫﻧـﻮﺏ ﺍﻟـﺪﺍﺧﻞ .ﻭﺍﻓﻬـﻢ ﺃﻥ ﺍﻟﻌـﺬﺍﺏ
ﺍﻟﺮﻭﺣﺎﱐ ﺃﻓﻈﻊ ﻷﻥ ﺍﻹﺧﺰﺍﺀ ﻫﻮ ﺍﻟﺬﻝ ،ﻭﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﻣﺆﺛﺮﺍﺕ ﺍﻟﺮﻭﺡ ﻻ ﺍﻟﺒﺪﻥ ،ﻭﺃﻳﻀﺎ ﻟﻮ ﻛﺎﻥ ﺍﳉﺴﻤﺎﱐ ﺃﻓﻈﻊ ﻟﻜﺎﻥ ﺍﻟﻈـﺎﻫﺮ
ﺃﻥ ﳚﻌﻞ ﺟﺰﺍﺀ ﺣﱴ ﻳﻜﻮﻥ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺬﺍﺕ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﺿﻊ ﺍﻟﻈﺎﻫﺮ ...ﺇﱁ[ ﺃﻱ ﻓﻜﺎﻥ ﻣﻘﺘﻀﻰ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﻘﺎﻝ ﻭﻣﺎ ﳍﻢ ﺃﻭ ﻭﻣﺎ ﻟﻪ ﻣﺮﺍﻋﺎﺓ ﳌﻌﲎ ½ﻣﻦ¼ ﺃﻭ ﻟﻔﻈﻬﺎ) .ﲨﻞ( )(٧
ﻗﻮﻟﻪ] :ﻣﻦ ﺯﺍﺋﺪﺓ[ ﺃﻱ ﻟﻮﺟﻮﺩ ﺍﻟﺸﺮﻃﲔ ،ﻭﰲ ﳎﺮﻭﺭﻫﺎ ﻭﺟﻬﺎﻥ ،ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻣﺒﺘﺪﺃ ﻭﺧـﱪﻩ ﰲ ﺍﳉـﺎﺭ ﻗﺒﻠـﻪ ﻭﺗﻘﺪﳝـﻪ ﻫﻨـﺎ )(٨
ﺟﺎﺋﺰ ﻻ ﻭﺍﺟﺐ ،ﻷﻥ ﺍﻟﻨﻔﻲ ﻣﺴﻮﻍ ﻭﺣﺴﻦ ﺗﻘﺪﳝﻪ ﻛﻮﻥ ﻣﺒﺘﺪﺃﻩ ﻓﺎﺻﻠﺔ .ﻭﺍﻟﺜﺎﱐ ﺃﻧﻪ ﻓﺎﻋﻞ ﺑﺎﳉﺎﺭ ﻗﺒﻠﻪ ﻻﻋﺘﻤﺎﺩﻩ ﻋﻠﻰ ﺍﻟﻨﻔـﻲ
ﻭﻫﺬﺍ ﺟﺎﺋﺰ ﻋﻨﺪ ﺍﳉﻤﻴﻊ ) .ﲰﲔ(
٢٦٣
www.madinah.in
Madinah Gift Centre
? ﺃﻱ ﺍﳌﻨﺎﺩﻱ١٢ .
)(٥
ان﴾ أي ﺑﺄن )(٤ )(٣ )(٢
ﻳﻨﺎدي﴾ ﻳﺪﻋﻮ اﻟﻨﺎس)ِ َ ْ ِ ْ ِ ﴿ (١
ﻟﻼﻳﻤﺎن﴾ أي إﻟﻴﻪ وﻫﻮ ﳏﻤﺪ أو اﻟﻘﺮآن ﴿ َ ْ ﻣﻨﺎدﻳﺎ َ ِ ْ
ﺳﻤﻌﻨﺎ ُ َ ِ ً
اﻧﻨﺎ َ ِ ْ َ ﴿ َ َۤ
رﺑﻨﺎ ِ َ
ﻧـــــــــــــــــ
ﺗﻮﻓﻨﺎ﴾ اﻗﺒﺾ
ذﻧﻮﺑﻨﺎ َو َﻛ ْ ﴾ ﻏ َِّﻂ ﴿ َﻋﻨﺎ َﺳﻴﺎ ٰ ِ َﺗﻨﺎ﴾ ﻓﻼ ﺗﻈﻬﺮﻫﺎ ﺑﺎﻟﻌﻘﺎب ﻋﻠﻴﻬﺎ ﴿ َو َ َ َ
رﺑﻨﺎ َﻓﺎﻏْ ِ ْ َ َﻟﻨﺎ ُ ُ ْ َ َ ﻣﻨﻮا ِ َ ُ ْ
﴿ ِ ُْ
)(٦
ٰﻣﻨﺎ﴾ ﺑﻪ ﴿ َ َ
ﺑﺮﺑﻜﻢ َﻓﺎ َ ۗ
ﻧـــــــ ﺣﻂ
)(٩ )(٨ )(٧
وﻋﺪﺗَﻨﺎ﴾ ﺑﻪ ﴿ َﻋ ٰ ﴾ أﻟﺴﻨﺔ
رﺑﻨﺎ َو ِ َﺗﻨﺎ﴾ أﻋﻄﻨﺎ ﴿ َﻣﺎ َ َ ْ
اﻻﺑﺮارِ) ﴾(۱۹۳اﻷﻧﺒﻴﺎء واﻟﺼﺎﳊﲔ ﴿ َ َ أرواﺣﻨﺎ ﴿َﻣ َﻊ﴾ ﰲ ﲨﻠﺔ ﴿ ْ َ ْ َ
? ﺧﱪ١٢ . ? ﻣﺒﺘﺪﺃ١٢ .
ـﺆال أن ﳚﻌﻠﻬـﻢ ﻣـﻦ
رﺳـﻠﻚ ﴾ ﻣـﻦ اﻟﺮﲪـﺔ واﻟﻔـﻀﻞ ،وﺳـﺆاﳍﻢ ذﻟـﻚ وإن ﻛـﺎن وﻋـﺪه ﺗﻌـﺎﱃ ﻻ ﳜﻠـﻒ ﺳ ُ
)(١١ )(١٠
﴿ُ ُ ِ َ
ﻗﻮﻟﻪ] :ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ[ ﺃﻱ ﻓﻤﻔﻌﻮﻝ ﻳﻨﺎﺩﻱ ﳏﺬﻭﻑ ،ﻓﺈﻥ ﻗﻴﻞ :ﻣﺎ ﺍﻟﻔﺎﺋﺪﺓ ﰲ ﺍﳉﻤﻊ ﺑﲔ ½ﻣﻨﺎﺩﻳﺎ¼ ﻭ½ﻳﻨﺎﺩﻱ¼؟ ،ﻓﺄﺟﻴـﺐ ﺑﺄﻧـﻪ ﺫﻛـﺮ )(١
ﺍﻟﻨﺪﺍﺀ ﻣﻄﻠﻘﺎﹰ ﰒ ﻣﻘﻴﺪﺍﹰ ﺑﺎﻹﳝﺎﻥ ﺗﻔﺨﻴﻤﺎﹰ ﻟﺸﺄﻥ ﺍﳌﻨﺎﺩﻱ ،ﻷﻧﻪ ﻻ ﻣﻨﺎﺩﻱ ﺃﻋﻈﻢ ﻣﻦ ﻣﻨﺎﺩ ﻳﻨﺎﺩﻱ ﻟﻺﳝﺎﻥ ،ﻭﺫﻟﻚ ﺃﻥ ﺍﳌﻨﺎﺩﻱ ﺇﺫﺍ ﺃﻃﻠـﻖ
ﺫﻫﺐ ﺍﻟﻮﻫﻢ ﺇﱃ ﻣﻨﺎﺩ ﻟﻠﺤﺮﺏ ﺃﻭ ﻹﻃﻔﺎﺀ ﺍﻟﺜﺎﺋﺮﺓ ﺃﻭ ﻹﻏﺎﺛﺔ ﺍﳌﻜﺮﻭﺏ ﺃﻭ ﻟﻜﻔﺎﻳﺔ ﺑﻌﺾ ﺍﻟﻨﻮﺍﺯﻝ ﺃﻭ ﻟﺒﻌﺾ ﺍﳌﻨﺎﻓﻊ ،ﻓﺈﺫﺍ ﻗﻠـﺖ ﻳﻨـﺎﺩﻱ
ﻟﻺﳝﺎﻥ ﻓﻘﺪ ﺭﻓﻌﺖ ﻣﻦ ﺷﺄﻥ ﺍﳌﻨﺎﺩﻱ ﻭﻓﺨﻤﺘﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺇﻟﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﲟﻌﲎ ½ﺇﱃ¼ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﻟﻨﺪﺍﺀ ﻭﺍﻟﺪﻋﺎﺀ ﻳﻌﺪﻯ ﺑــ½ﺇﱃ¼ ﻻ ﺑﺎﻟﻼﻡ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﳏﻤﺪ[ ﻓﺈﺳﻨﺎﺩ ﺍﻟﻨﺪﺍﺀ ﺇﻟﻴﻪ ﺣﻘﻴﻘﻲ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺍﻟﻘﺮﺁﻥ[ ﻓﺈﺳﻨﺎﺩ ﺍﻟﻨﺪﺍﺀ ﺇﻟﻴﻪ ﳎﺎﺯﻱ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺄﻥ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﴿ﺃﹶﻥ﴾ ﻣﺼﺪﺭﻳﺔ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺣﺬﻑ ﺣﺮﻑ ﺍﳉﺮ ،ﻭﻳﺼﺢ ﻛﻮﺎ ﺗﻔﺴﲑﻳﺔ ﻓـﻼ ﻣﻮﺿـﻊ ﳍـﺎ )(٥
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ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻭﺍﻟﻌﻄﻒ ﺑﺎﻟﻔﺎﺀ ﻣﺆﺫﻥ ﺑﺘﻌﺠﻴﻞ ﺍﻟﻘﺒﻮﻝ ﻭﺗﺴﺒﺐ ﺍﻹﳝﺎﻥ ﻋﻦ ﺍﻟﺴﻤﺎﻉ ﻣﻦ ﻏﲑ ﻣﻬﻤﻠﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﻼ ﺗﻈﻬﺮﻫﺎ ﺑﺎﻟﻌﻘﺎﺏ ﻋﻠﻴﻬﺎ[ ﻭﲨﻊ ﺑﲔ ﻏﻔـﺮﺍﻥ ﺍﻟـﺬﻧﻮﺏ ﻭﺑـﲔ ﺗﻜﻔـﲑ ﺍﻟـﺴﻴﺌﺎﺕ ﻷﻥ ﻏﻔـﺮﺍﻥ ﺍﻟـﺬﻧﻮﺏ ﲟﺠـﺮﺩ ﺍﻟﻔـﻀﻞ، )(٦
ﻭﺗﻜﻔﲑ ﺍﻟﺴﻴﺌﺎﺕ ﲟﺤﻮﻫﺎ ﺑﺎﳊﺴﻨﺎﺕ ،ﺃﻭ ﺍﻷﻭﻝ ﰲ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﺍﻟﺜﺎﱐ ﰲ ﺍﻟﺼﻐﺎﺋﺮ ،ﻓﻼ ﺗﻜﺮﺍﺭ ﻓﻼ ﻳﺮﺩ ﺍﻟﺴﺆﺍﻝ ﻛﻴﻒ ﺫﻛﺮ ﺍﻟﺜﺎﱐ ﻣـﻊ
ﺃﻧﻪ ﻣﻌﻠﻮﻡ ﻣﻦ ﺍﻷﻭﻝ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻗﺒﺾ ﺃﺭﻭﺍﺣﻨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺘﻮﰲ ﺍﳌﻮﺕ ﻻ ﺍﻷﺩﺍﺀ ﻛﻤﺎ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ،ﻓﻔﻴﻪ ﺗﻨﺒﻴﻪ ﻋﻠـﻰ ﺃـﻢ ﳛﺒـﻮﻥ ﻟﻘـﺎﺀ ﺍﷲ )(٧
ﺗﻌﺎﱃ ،ﻭﻣﻦ ﺃﺣﺐ ﻟﻘﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺃﺣﺐ ﺍﷲ ﻟﻘﺎﺀَﻩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰲ ﲨﻠﺔ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻮﺕ ﻣﻌﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﳏﺴﻮﺑﲔ ﰲ ﲨﻠﺘﻬﻢ ﻻ ﺍﳌﻘﺎﺭﻧﺔ ﺯﻣﺎﻧﺎ ﻷﻧﻪ ﻻ ﻓﺎﺋﺪﺓ ﻓﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﰲ ﲨﻠﺔ ﺍﻷﺑﺮﺍﺭ[ ﺃﻱ ﻣﻌـﺪﻭﺩﻳﻦ ﻭﳏـﺴﻮﺑﲔ ﰲ ﲨﻠـﺔ ﺍﻷﺑـﺮﺍﺭ ﺃﻱ ﻣﻨـﻬﻢ ،ﻭﺇﳕـﺎ ﺍﺣﺘـﻴﺞ ﺇﱃ ﻫـﺬﺍ ﺍﻟﺘﻘـﺪﻳﺮ ﻟﻌـﺪﻡ ﺇﻣﻜـﺎﻥ )(٩
ﺍﻟﺘﻮﰲ ﻣﻌﻬﻢ ﺇﺫ ﺑﻌﻀﻬﻢ ﺗﻘﺪﻡ ﻭﺑﻌﻀﻬﻢ ﱂ ﻳﻮﺟﺪ ،ﺃﻭ ﺍﳌﺮﺍﺩ ﰲ ﺳﻠﻜﻬﻢ ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻟﻜﻨﺎﻳـﺔ ،ﻓﺈﻧـﻪ ﺇﺫﺍ ﻛـﺎﻥ ﻣﻨﺨﺮﻃـﹰﺎ ﰲ ﺳـﻠﻜﻬﻢ
ﻻ ﻳﻜﻮﻥ ﻣﻊ ﻏﲑﻫﻢ ،ﺃﻭ ﺃﻥ ﴿ﻣﻊ﴾ ﲟﻌﲎ ½ﻋﻠﻰ¼ ﺃﻱ ﻋﻠﻰ ﺃﻋﻤـﺎﻝ ﺍﻷﺑـﺮﺍﺭ ،ﺃﻭ ﳏـﺸﻮﺭﻳﻦ ﻣـﻊ ﺍﻷﺑـﺮﺍﺭ ،ﻭﻫـﻮ ﰲ ﻣﻮﺿـﻊ ﺍﳊـﺎﻝ
ﺃﻱ ﻛﺎﺋﻨﲔ ﻣﻊ ﺍﻷﺑﺮﺍﺭ) .ﻛﺮﺧﻲ(
) (١٠ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺭﺳﻠﻚ[ ﺃﻓﺎﺩ ﺃﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﻣـﻀﺎﻑ ﻛﻘﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻭﺍﺳـﺄﻝ ﺍﻟﻘﺮﻳـﺔ﴾ ]ﻳﻮﺳـﻒ[ ﻭﱂ ﻳـﺒﲔ ﻣﺘﻌﻠـﻖ
﴿ﻋﻠﻰ﴾ ،ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻭﻋﺪﺗﻨﺎ) .ﻛﺮﺧﻲ(
) (١١ﻗﻮﻟﻪ] :ﻭﺳﺆﺍﳍﻢ ﺫﻟﻚ ...ﺇﱁ[ ﺇﻳﻀﺎﺣﻪ ﺃﻥ ﺍﻟﻮﻋﺪ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺆﻣﻨﲔ ﻋﺎﻡ ﳚﻮﺯ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﳋﺼﻮﺹ ،ﻓﺴﺄﻟﻮﺍ ﺍﷲ ﺗﻌـﺎﱃ ﺃﻥ
Å
٢٦٤
www.madinah.in
Madinah Gift Centre
اﻧـﻚ َﻻ ُ ْ ِ ُ
اﻟﻘﻴﻤـﺔِ ِ َ
ﻳـﻮم ْ ِ ٰ َ ﻣﺴﺘﺤﻘﻴﻪ ﻷﻢ ﻟﻢ ﻳﺘﻴﻘﻨﻮا اﺳﺘﺤﻘﺎﻗﻬﻢ ﻟﻪ ،وﺗﻜﺮﻳﺮ رﺑﻨﺎ ﻣﺒﺎﻟﻐﺔ ﰲ اﻟﺘﻀﺮعَ ﴿ ،و َﻻ ُ ْ ِ َ
)(٢ )(١
ﺗﺨﻠـﻒ ﺗﺨﺰﻧـﺎ َ ْ َ
ﻋﺎﻣﻞ ْ ُ ْ
ﻋﻤﻞ َ ِ ٍ ﻌﺎد) ﴾(۱۹۴اﻟﻮﻋﺪ ﺑﺎﻟﺒﻌﺚ واﳉﺰاء ﴿ َ ْ َ َ َ
ﻓﺎﺳﺘﺠﺎب َﻟ ُ ْﻢ َرﺑ ُ ْﻢ﴾ دﻋﺎءﻫﻢ ﴿اَ ْ﴾ أي ﺑﺄﱐ)ۤ َ ﴿ (٤ﻻ ا ِ ْ ُ ْ ِْ
)(٣
ﻣﻦ
ﻣﻨﻜﻢ ْ ُﺿﻴﻊ َ َ َ اﻟﻤﻴ َ َ
ﻌﺾ﴾ أي اﻟـﺬﻛﻮر ﻣـﻦ اﻹﻧـﺎث وﺑـﺎﻟﻌﻜﺲ ،واﳉﻤﻠـﺔ ﻣﺆﻛـﺪة ﳌـﺎ ﻗﺒﻠﻬـﺎ أي ﻫـﻢ ﺳـﻮاء ﰲ َذ َ ٍ َ ْاو ا ُﻧ ْ ٰ َ ْ ُ ُ ْ
ﻌﻀﻜﻢ﴾ ﻛـﺎﺋﻦ ﴿ﻣﻦ َ ْ ٍ
اﳌﺠﺎزاة ﺑﺎﻷﻋﻤﺎل وﺗﺮك ﺗﻀﻴﻴﻌﻬﺎ ،ﻧﺰﻟﺖ ﳌﺎ ﻗﺎﻟﺖ) (٥أم ﺳﻠﻤﺔ ﻳـﺎ رﺳـﻮل اﷲ إﱐ ﻻ أﲰـﻊ ذﻛـﺮ اﻟﻨـﺴﺎء ﰲ اﳍﺠـﺮة ﺑـﺸﻲء
ﻗﺘﻠﻮا﴾ اﻟﻜﻔﺎر ﴿ َو ُ ِ ُ ْ
ُوذوا ِ ْ َﺳ ِ ْﻴ ِ ْ﴾ دﻳﲏ﴿ َو ٰ َ ُ ْ
دﻳﺎرِ ِ ْﻢ َو ا ْ ُ ْ
ﻣﻦ ِ َ ﻳﻦ َ َ ُ ْ
ﺎﺟﺮوا﴾ ﻣﻦ ﻣﻜﺔ إﱃ اﳌﺪﻳﻨﺔ ﴿ َو ا ُ ْ ِ ُ ْ
ﺟﻮا ِ ْ
)(٦
ﻗﺘﻠﻮا﴾ ﴿َ ِ
ﻓﺎﻟﺬ ْ َ
ﺗﺠﺮي ِ ْ
ﻣﻦ ﺟﻨﺖ َ ْ ِ ْ
ﻻدﺧِﻠَﻨ ُ ْﻢ َ ٍﻻﻛ َ ن َﻋﻨْ ُ ْﻢ َﺳﻴﺎ ٰﺗ ِ ِ ْﻢ﴾ أﺳﺘـﺮﻫﺎ ﺑـﺎﳌﻐﻔﺮة ﴿ َو َ ُ ْ
)(٨
ﺑﺎﻟﺘﺨﻔﻴﻒ واﻟﺘﺸﺪﻳﺪ وﰲ ﻗﺮاءة) (٧ﺑﺘﻘﺪﳝﻪ ﴿ َ ُ َ
ﳚﻌﻠﻬﻢ ﳑﻦ ﺃﺭﺍﺩﻫﻢ ﺑﺎﻟﻮﻋﺪ ،ﻓﻬﻮ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺘﻮﻓﻴﻖ ﻟﻸﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ،ﺃﻭ ﻳﻘﺎﻝ ﺍﻟﺪﻋﺎﺀ ﲟﺎ ﻫﻮ ﻛـﺎﺋﻦ ﻟﻠﺘﺨـﻀﻊ ﻭﻫـﻮ ﺍﺳـﺘﻌﺠﺎﻝ
ﺍﻟﻨﺼﺮ ﺍﳌﻮﻋﻮﺩ ﻭﻫﻮ ﻏﲑ ﻣﺆﻗﺖ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻥ ﳚﻌﻠﻬﻢ ﻣﻦ ﻣﺴﺘﺤﻘﻴﻪ[ ﻭﺫﻟﻚ ﺑﺪﻭﺍﻡ ﺍﻹﳝﺎﻥ ﻋﻠﻴﻬﻢ ،ﻭﻗﻮﻟـﻪ ½ﻷـﻢ ﱂ ﻳﺘﻴﻘﻨـﻮﺍ ...ﺇﱁ¼ ﺃﻱ ﻷﻥ ﺍﳌـﺪﺍﺭ ﻋﻠـﻰ ﺍﻟﻌﺎﻗﺒـﺔ )(١
ﻭﻫﻲ ﳎﻬﻮﻟﺔ) .ﲨﻞ(
0 0
0 0
ﻗﻮﻟﻪ] :ﺗﻜﺮﻳﺮ ﺭﺑﻨﺎ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻣﻘﺪﺭ ،ﺣﺎﺻﻠﻪ ﺃﻧﻪ ﱂ ﻛﺮﺭ ﻟﻔﻆ ½ﺭﺑﻨـﺎ¼ ﲬـﺲ ﻣـﺮﺍﺕ ،ﻓﺄﺟـﺎﺏ ﺑﺄﻧـﻪ )(٢
ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﻀﺮﻉ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﻮﻋﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺍﳌﻴﻌﺎﺩ﴾ ﺍﺳﻢ ﻣﺼﺪﺭ ﲟﻌﲎ ﺍﻟﻮﻋﺪ ﻻ ﲟﻌﲎ ﺍﳌﻮﺿﻊ ﻭﺍﻟﻮﻗـﺖ .ﻗـﺎﻝ ﺟﻌﻔـﺮ ﺍﻟـﺼﺎﺩﻕ ﺭﺿـﻲ ﺍﷲ )(٣
ﻋﻨﻪ :ﻣﻦ ﺣﺰﺑﻪ ﺃﻣﺮ ﻓﻘﺎﻝ ﲬﺲ ﻣﺮﺍﺕ½ :ﺭﺑﻨﺎ¼ ﺃﳒﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﳑﺎ ﳜﺎﻑ ﻭﺃﻋﻄﺎﻩ ﻣـﺎ ﺃﺭﺍﺩ ،ﻗﻴـﻞ :ﻭﻛﻴـﻒ ﺫﻟـﻚ؟ ﻓﻘـﺎﻝ :ﺍﻗـﺮﺀﻭﺍ
﴿ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻭﻥ ﺍﷲ ﻗﻴﺎﻣﺎﹰ ﻭﻗﻌﻮﺩﺍﹰ﴾ ﺇﱃ ﻗﻮﻟﻪ﴿ :ﺇﻧﻚ ﻻ ﲣﻠﻒ ﺍﳌﻴﻌﺎﺩ﴾) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺄﱐ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳉﺎﺭ ﳏﺬﻭﻑ ﻣﻦ ﴿ﺃﱐ﴾ ﻭﻟﻌﻠﻪ ﺣﺎﻝ ﺃﻱ ﳐﺎﻃﺒﺎ ﳍﻢ ﺑﺄﱐ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻧﺰﻟﺖ ﳌﺎ ﻗﺎﻟﺖ ...ﺇﱁ[ ﺃﻱ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌـﺎﱃ﴿ :ﻓﺎﺳـﺘﺠﺎﺏ ﳍـﻢ ﺭـﻢ﴾ ﺇﱃ ﻗﻮﻟـﻪ﴿ :ﻭﺍﷲ ﻋﻨـﺪﻩ ﺣـﺴﻦ ﺍﻟﺜـﻮﺍﺏ﴾ ﳌـﺎ )(٥
ﻗﺎﻟﺖ ...ﺇﱁ) .ﻗﺮﻃﱯ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻓﺎﻟﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ[ ﻭﻫﻢ ﺍﳌﻬﺎﺟﺮﻭﻥ ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻬﻢ ﺍﳌﺸﺮﻛﻮﻥ ﻣﻦ ﻣﻜﺔ ،ﻓﻬﺎﺟﺮ ﻃﺎﺋﻔﺔ ﺇﱃ ﺍﳊﺒـﺸﺔ ﻭﻃﺎﺋﻔـﺔ ﺇﱃ ﺍﳌﺪﻳﻨـﺔ )(٦
ﻗﺒﻞ ﻫﺠﺮﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﻌﺪﻫﺎ ،ﻓﻠﻤﺎ ﺍﺳﺘﻘﺮ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳌﺪﻳﻨﺔ ﺭﺟﻊ ﺇﻟﻴﻪ ﻣﻦ ﻛﺎﻥ ﻫـﺎﺟﺮ ﺇﱃ ﺍﳊﺒـﺸﺔ
ﻣﻦ ﺍﳌﺴﻠﻤﲔ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻭﰲ ﻗﺮﺍﺀﺓ[ ﺃﻱ ﺳﺒﻌﻴﺔ½ ،ﺑﺘﻘﺪﳝﻪ¼ ﺃﻱ ﺗﻘﺪﱘ ﺍﳌﺒﲏ ﻟﻠﻤﻔﻌﻮﻝ ،ﻟﻜﻦ ﻣﻊ ﲣﻔﻴﻔﻪ ﻻ ﻏﲑ ،ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﺍﻟﻘﺮﺍﺀﺍﺕ ﻫﻨﺎ ﺛﻼﺛـﺔ: )(٧
ﺗﻘﺪﱘ ﺍﳌﺒﲏ ﻟﻠﻤﺠﻬﻮﻝ ﳐﻔﻔﺎﹰ ،ﻭﺗﺄﺧﲑﻩ ﳐﻔﻔﺎﹰ ،ﻭﻣﺸﺪﺩﺍﹰ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﺳﺘﺮﻫﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻜﻔﺮ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻭﻫﻮ ﺍﻟﺴﺘﺮ] .ﻋﻠﻤﻴﺔ[ )(٨
٢٦٥
www.madinah.in
Madinah Gift Centre
ِﻨﺪ اﷲِ﴾ ﻓﻴـﻪ اﻟﺘﻔـﺎت ﻋـﻦ اﻟـﺘﻜﻠﻢ )َ ﴿(٣و اﷲُ ﻋ ْ َ ٗ ﺛﻮاﺑﺎ﴾ ﻣﺼﺪر ﻣﻦ ﻣﻌﲎ ﻷﻛﻔﺮن ﻣﺆﻛﺪ ﻟـﻪ ﴿ ْ
اﻻﻧ ْ ٰ ﺮُ َ َ ً َْ
)(٢ )(١
ِﻨـﺪه ﻣﻦ ﻋ ْ ِ ﺗﺤﺘ ِ َ ﺎ ْ َ
? ﻭﺍﳉﻮﻉ١٢ .ﻙ
ﻧﻚ َ َ ُ
ﻘﻠﺐ ) (٤
اﻟﺜﻮاب) ﴾(۱۹۵اﳉﺰاء .وﻧﺰل ﳌﺎ ﻗﺎل اﳌﺴﻠﻤﻮن :أﻋﺪاء اﷲ ﻓﻴﻤﺎ ﻧﺮى ﻣﻦ اﳋﲑ وﳓﻦ ﰲ اﳉﻬﺪَ ﴿ :ﻻ َ ُﻐﺮ َ
ﺣﺴﻦ َ ِ ُْ ُ
ﻴـﻞ ﴾ ﻳﺘﻤﺘﻌـﻮن ﺑـﻪ ﻳـﺴﲑا ﰲ اﻟـﺪﻧﻴﺎ ﻣﺘـﺎع َﻗﻠ ِ ْ ٌ
)(٥
ﻳﻦ َﻛ َ ُ ْوا﴾ ﺗﺼﺮﻓﻬﻢ ﴿ ِ ْ ِ َ
اﻟﺒﻼد ِ) ﴾(۱۹۶ﺑﺎﻟﺘﺠﺎرة واﻟﻜﺴﺐ .ﻫـﻮ ﴿ َ َ ٌ اﻟﺬ ْ َ
ِ
اﻻﻧ ْ ٰ ﺮُ
ﺗﺤﺘ ِ َ ﺎ ْ َ ﺗﺠﺮي ِ ْ
ﻣﻦ َ ْ ﻳﻦ ا َ ْﻘﻮا َرﺑ ُ ْﻢ َﻟ ُ ْﻢ َ ٌ
ﺟﻨﺖ َ ْ ِ ْ ﺎد) ﴾(۱۹۷اﻟﻔﺮاش ﻫﻲ)ٰ ﴿ (٦ﻜ ِِﻦ ِ
اﻟﺬ ْ َ ﺑﺌﺲ ْاﻟﻤِ َ ُ
ﻨﻢ َو ِ ْ َ وﻳﻔﲎ ﴿ُﺛﻢ َ ْ ٰ
ﻣﺎو ُ ْﻢ َﺟ َ ُ
ﻓﻴ َ ــﺎ ﻧ ُــﺰُ ﻻً ﴾ و ﻫـﻮ ﻣـﺎ ﻳﻌــﺪ ﻟﻠــﻀﻴﻒ ،وﻧــﺼﺒﻪ ﻋـ اﳊــﺎل ﻣـﻦ ﺟﻨــﺎت واﻟﻌﺎﻣــﻞ ﻓﻴﻬــﺎ ﻣﻌـﲎ ﻳﻦ﴾ أي ﻣﻘــﺪرﻳﻦ اﳋﻠـﻮد ﴿ ِ ْ
)(٧
ٰﺧﻠ ِــﺪِ ْ َ
? ﺃﻱ ﺛﺒﺖ ﳍﻢ١٢ .
ﻟﻼﺑﺮارِ) ﴾(۱۹۸ﻣﻦ ﻣﺘﺎع اﻟﺪﻧﻴﺎ ﴿ َو ِان ِ ْ ِﻨﺪ اﷲِ﴾ ﻣﻦ اﻟﺜﻮاب ﴿ َﺧ ْ ٌ ْ َ ْ َ اﻟﻈﺮف ﴿ ْ
)(١٠ )(٩ )(٨
ِﺘﺐ َ َ ْ
ﻟﻤﻦ ﻣﻦ اَ ْ ِﻞ ا ْ ﻜ ٰ ِ ِﻨﺪ اﷲِ َو َﻣﺎ ﻋ ْ َ
ﻣﻦ ﻋ ْ ِ
ﺍﻟﺜﻠﺚ
اﻟﻴ ِ ْﻢ﴾ أي اﻟﺘﻮراة ُﻧﺰل ِ َ ْ
ﻣﺎ ا ْ ِ َ ُﻧﺰل ِ َ ْ ُ ْ
اﻟﻴﻜﻢ﴾ أي اﻟﻘﺮآن ﴿ َو َ ۤ ﻳﺆﻣﻦ ِﺑﺎﷲِ﴾ ﻛﻌﺒﺪ اﷲ ﺑﻦ ﺳﻼم) (١١وأﺻﺤﺎﺑﻪ واﻟﻨﺠﺎﺷﻲ ﴿ َو َ ۤ
ﻣﺎ ا ْ ِ َ ْ ِ ُ
ﻗﻮﻟﻪ] :ﻣﺼﺪﺭ ﻣﻦ ﻣﻌﲎ ﻷﻛﻔﺮﻥ[ ﺃﻱ ﴿ﻭﻷﺩﺧﻠﻨﻬﻢ﴾ ﻓﻤﻌﲎ ﺍﻤﻮﻉ ﻷﺛﻴﺒﻨـﻬﻢ ،ﻓﻴﻜـﻮﻥ ﴿ﺛﻮﺍﺑـﹰﺎ﴾ ﻣـﺼﺪﺭﺍﹰ ﻣﻮﺍﻓﻘـﺎﹰ ﰲ ﺍﳌﻌـﲎ، )(١
ﻓﻜﺄﻧﻪ ﻗﻴﻞ :ﻷﺛﻴﺒﻨﻬﻢ ﺛﻮﺍﺑﺎﹰ .ﻭﺍﻟﺜﻮﺍﺏ ﻫﻨﺎ ﲟﻌﲎ ﺍﻹﺛﺎﺑﺔ ﺍﻟﱵ ﻫﻲ ﺍﳌﺼﺪﺭ ،ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﻫﻮ ﺍﳌﻘﺪﺍﺭ ﻣﻦ ﺍﳉﺰﺍﺀ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﺆﻛﺪ ﻟﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﺗﻮﻫﻢ ﻋﺪﻡ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﺑﻌﺪ ﻧﺴﺒﺔ ﺇﺩﺧﺎﻝ ﺍﳉﻨﺔ ﺇﻟﻴﻪ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ ﻋﻦ ﺍﻟﺘﻜﻠﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻧﻜﺘﺔ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﻟﻈﺎﻫﺮ ،ﻭﻛﺎﻥ ﻣﻘﺘﻀﻰ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﻘﻮﻝ½ :ﺛﻮﺍﺑﺎﹰ ﻣﻦ ﻋﻨﺪﻱ¼ ،ﻭﺇﳕﺎ )(٣
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ﺃﻇﻬﺮ ﰲ ﳏﻞ ﺍﻹﺿﻤﺎﺭ ﺗﺸﺮﻳﻔﺎﹰ ﳍﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻻ ﻳﻐﺮﻧﻚ[ ﺍﳋﻄﺎﺏ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺍﳌﺮﺍﺩ ﻏﲑﻩ ﻣﻦ ﺍﻷﻣﺔ ﻷﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻐﺘﺮ ﻗـﻂ ،ﻭﺍﳌﻌـﲎ ﻻ )(٤
ﻳﻐﺮﻧﻚ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻣﻊ ﺗﻘﻠﺐ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﺍﻟﺒﻼﺩ ﻳﻌﲏ ﺿﺮﻢ ﰲ ﺍﻷﺭﺽ ﻟﻠﺘﺠﺎﺭﺍﺕ ،ﻭﻃﻠﺐ ﺍﻷﺭﺑﺎﺡ ﻭﺍﳌﻜﺎﺳﺐ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻫﻮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻫﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻘﺪﺭﻳﻦ ﺍﳋﻠﻮﺩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﺧﺎﻟﺪﻳﻦ﴾ ﺣﺎﻝ ﻣﻘﺪﺭﺓ ،ﻷﻥ ﻭﻗﺖ ﺩﺧﻮﳍﻢ ﺍﳉﻨﺔ ﻟﻴﺴﻮﺍ ﲞﺎﻟﺪﻳﻦ ﻓﻴﻬﺎ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻣﻌﲎ ﺍﻟﻈﺮﻑ[ ﻭﻫﻮ ½ﳍﻢ¼ ﻷﻥ ﴿ﺟﻨﺎﺕ﴾ ﻓﺎﻋﻞ ﺑﻪ ﻻﻋﺘﻤﺎﺩﻩ ﻭﳚﻮﺯ ﺃﻥ ﳚﻌﻞ ﴿ﺟﻨﺎﺕ﴾ ﻣﺒﺘﺪﺃ ﻭﺍﻟﻈﺮﻑ ﺧﱪﺍﹰ ﻣﻘﺪﻣﺎﹰ) .ﻛﺮﺧﻲ( )(٨
ﻗﻮﻟﻪ] :ﻣﻦ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺧﲑ﴾ ﻫﺎﻫﻨﺎ ﻟﻠﺘﻔﻀﻴﻞ ﻭﻫﻮ ﻇﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[ )(٩
) (١٠ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘٰﺐ[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﻧﺰﻟﺖ ﰲ ﺍﻟﻨﺠﺎﺷﻲ ﻣﻠِﻚ ﺍﳊﹶﺒﺸﺔِ ﻭﺍﲰﻪ ﺃﹶﺻﺤﻤﺔ ﻭﻣﻌﻨـﺎﻩ ﺑﺎﻟﻌﺮﺑﻴـﺔ
ﻋﻄﻴﺔ ﺍﷲ ،ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﺎ ﻣﺎﺕ ﺃﺧﱪ ﺟﱪﻳﻞ ﺍﻟﻨﱯ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻣﺎﺕ ﻓﻴﻪ ﲟﻮﺗﻪ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ :ﻷﺻﺤﺎﺑﻪ ½ﺃﺧﺮﺟﻮﺍ ﻓﺼﻠﻮﺍ ﻋﻠﻰ ﺃﺥ ﻟﻜﻢ ﻣﺎﺕ ﺑﻐﲑ ﺃﺭﺿﻜﻢ ﺍﻟﻨﺠﺎﺷﻲ¼ ،ﻓﺨﺮﺝ ﺇﱃ ﺍﻟﺒﻘﻴﻊ ﻭﻛﺸﻒ ﺍﷲ ﺗﻌـﺎﱃ ﻟـﻪ ﺇﱃ ﺃﺭﺽ
ﺍﳊﺒﺸﺔ ،ﻓﺄﺑﺼﺮ ﺳﺮﻳﺮ ﺍﻟﻨﺠﺎﺷﻲ ﻓﺼﻠﻰ ﻋﻠﻴﻪ ،ﻭﻛﱪ ﺃﺭﺑﻊ ﺗﻜﺒﲑﺍﺕ ،ﻭﺍﺳﺘﻐﻔﺮ ﻟﻪ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﳌﻨـﺎﻓﻘﻮﻥ :ﺍﻧﻈـﺮ ﺇﱃ ﻫـﺬﺍ ﻳـﺼﻠﻲ ﻋﻠـﻰ
ﻋﻠﺞ ﺣﺒﺸﻲ ﻧﺼﺮﺍﱐ ﱂ ﻳﺮﻩ ﻗﻂ ،ﻭﻟﻴﺲ ﻋﻠﻰ ﺩﻳﻨﻪ ،ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ) .ﺧﺎﺯﻥ(
) (١١ﻗﻮﻟﻪ] :ﻛﻌﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ[ ﺃﻱ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ،ﻭﻗﻮﻟﻪ½ :ﻭﺍﻟﻨﺠﺎﺷﻲ¼ ﺃﻱ ﻣﻦ ﺍﻟﻨﺼﺎﺭﻯ ،ﻭﺑﻘﻲ ﻟﻠﻜﺎﻑ ﺃﺭﺑﻌﻮﻥ ﺭﺟﻼﹰ ﻣﻦ ﺃﻫﻞ ﻧﺠﺮﺍﻥﹶ،
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www.madinah.in
Madinah Gift Centre
ﳊﺒﺸﺔ ،ﻭﲦﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺮﻭﻡ ،ﻭﻛﺎﻥ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﺩﻳﻦ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ،ﻓﺂﻣﻨﻮﺍ ﺑﺴﻴﺪﻧﺎ ﳏﻤـﺪ ﻭﺻـ ﺪﻗﻮﻩ ﺻـﻠﻮﺍﺕ
ﻭﺍﺛﻨﺎﻥ ﻭﺛﻼﺛﻮﻥ ﻣﻦ ﺍ ﹶ
ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻤﺎ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻳﺆﻣﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺣﺎﻻ ﻣﻦ ﺿﻤﲑ ﺇﻟﻴﻬﻢ ﻷﻥ ﺍﳊﺎﻝ ﻗﻴﺪ ﺍﻟﻌﺎﻣﻞ ﻭﺍﻹﻧﺰﺍﻝ ﻏﲑ ﻣﻘﻴﺪ ﺑﻪ ﻛﻤﺎ ﻻﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻣﺮﺍﻋﻰ ﻓﻴﻪ[ ﺃﻱ ﺍﳊﺎﻝ ﺍﳌﺬﻛﻮﺭ ﻭﻛﺬﺍ ﻓﻴﻤﺎ ﺑﻌﺪﻩ ﻭﻓﻴﻤﺎ ﻗﺒﻠﻪ ﻣﻦ ﻗﻮﻟﻪ﴿ :ﻭﻣﺎ ﺃﻧﺰﻝ ﺇﻟﻴﻬﻢ﴾) .ﲨﻞ( )(٢
ﻗﻮﻟﻪ] :ﻣﻌﲎ ½ﻣﻦ¼[ ﻓﻴﻪ ﺩﻓﻊ ﳌﺎ ﻳﺘﻮﻫﻢ ﺃﻧﻪ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﻊ ﺣﺎﻻﹰ ﻋﻨﻪ ﻷﻥ ﺿﻤﲑ ½ﻳﺆﻣﻦ¼ ﻣﻔﺮﺩ ﻭ½ﺍﳋﺎﺷﻌﲔ¼ ﲨﻊ ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[ )(٣
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ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻳﻜﺘﻤﻮﻫﺎ[ ﺗﻔﺴﲑ ﻟﻠﺸﺮﺍﺀ ﺍﳌﻨﻔﻲ ،ﻭﻗﻮﻟﻪ½ :ﻛﻔﻌﻞ ﻏﲑﻫﻢ¼ ﻣﺘﻌﻠﻖ ﺬﺍ ﺍﻟﺘﻔﺴﲑ) .ﲨﻞ( )(٤
ﻗﻮﻟﻪ] :ﻣﺮﺗﲔ[ ﺃﻱ ﻹﳝﺎﻢ ﺑﻜﺘﺎﻢ ﻭﺑﺎﻟﻘﺮﺁﻥ ،ﻭﻗﻮﻟﻪ½ :ﻛﻤﺎ ﰲ ﺍﻟﻘﺼﺺ¼ ﻓﻔﻴﻬﺎ ﴿ﺃﻭﻟﺌﻚ ﻳﺆﺗﻮﻥ ﺃﺟﺮﻫﻢ ﻣﺮﺗﲔ﴾) .ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﺳﺮﻳﻊ ﺍﳊﺴﺎﺏ[ ﺃﻱ ﻟﻨﻔﻮﺫ ﻋﻠﻤﻪ ﳉﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻓﻬﻮ ﻋﺎﱂ ﲟﺎ ﻳﺴﺘﺤﻘﻪ ﻛ ﱡﻞ ﻋﺎﻣﻞ ﻣﻦ ﺍﻷﺟﺮ ﻣـﻦ ﻏـﲑ ﺣﺎﺟـﺔ ﺇﱃ ﺗﺄﻣـﻞ، )(٦
ﻭﺍﳌﺮﺍﺩ ﺑﻴﺎﻥ ﺳﺮﻋﺔ ﻭﺻﻮﻝ ﺍﻷﺟﺮ ﺍﳌﻮﻋﻮﺩ ﺑﻪ ﺇﻟﻴﻬﻢ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻟﻄﺎﻋﺎﺕ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﻣﺮﺍﺗﺐ ﺍﻟﺼﱪ ﺍﻟﺜﻼﺛﺔ ،ﻭﺃﻋﻈﻤﻬﺎ ﺍﻟﺼﱪ ﻋﻦ ﺍﳌﻌﺼﻴﺔ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺍﻟﻜﻔﺎﺭ[ ﺇﳕﺎ ﻗﺪﺭﻩ ﻟﻴﻜﻮﻥ ﻣﻐﺎﻳﺮﺍﹰ ﻋﻤﺎ ﻗﺒﻠﻪ ،ﻓﻘﻮﻟﻪ½ :ﺍﻟﻜﻔﺎﺭ...ﺇﱁ ¼ ﻓﻤﻌﻨﺎﻩ ﻭﻏﺎﻟﺒﻮﺍ ﺍﻟﻜﻔﺎﺭ ﰲ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﺸﺪﺍﺋﺪ .ﻭﺃﺷﺎﺭ )(٨
ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻧﻪ ﻣﻦ ﺑﺎﺏ ﺫﻛﺮ ﺍﳋﺎﺹ ﺑﻌﺪ ﺍﻟﻌﺎﻡ ﻟﺸﺪﺓ ﻣﺘﻌﻠﻘﻪ ﻭﺻﻌﻮﺑﺘﻪ ،ﻭﻷﻧـﻪ ﺃﻛﻤـﻞ ﻭﺃﻓـﻀﻞ ﻣـﻦ ﺍﻟـﺼﱪ ﻋﻠـﻰ ﻣـﺎ ﺳـﻮﺍﻩ ،ﻓﻬـﻮ
ﻛﻌﻄﻒ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺳﻄﻰ ﻋﻠﻰ ﺍﻟﺼﻠﻮﺍﺕ) .ﲨﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻋﺪﻡ ﺫﻛﺮ ﺍﳌﺘﻌﻠﻖ ﻟﻠﺘﻌﻤﻴﻢ] .ﻋﻠﻤﻴﺔ[ )(٩
٢٦٧
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Madinah Gift Centre
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)(١
ﺳﻮرة اﻟﻨﺴﺎء
ﻣﺪﻧﻴﺔ ﻣﺎﺋﺔ وﲬﺲ أو ﺳﺖ أو ﺳﺒﻊ وﺳﺒﻌﻮن آﻳﺔ
ﲪ ِﻦ اﻟ َّ ِ ْ ِ
ﺮﺣﻴﻢ ﺑﺴﻢ ا ِ اﻟ َّﺮ ْ ٰ
ِْ ِ
ُ )(٤
واﺣﺪة ٍ﴾ آدم ﴿ و رﺑﻜﻢ﴾ أي ﻋﻘﺎﺑﻪ ﺑﺄن ﺗﻄﻴﻌﻮه ﴿ ِ ْ
اﻟﺬي َﺧﻠ َ ْ اﻟﻨﺎس﴾ أي أﻫﻞ ﻣﻜﺔ ﴿ ا ُ ْﻘﻮا َ ُ ُ
﴿ َﻳﺎﻳ َ ﺎ ُ
)(٣ )(٢
ﻣﻦ ﻔ ٍْﺲ ِ َ
َﻘﻜﻢ ْ
زو َﺟ َ ﺎ﴾ﺣﻮاء ﺑﺎﳌﺪ ﻣﻦ ﺿﻠﻊ ﻣﻦ أﺿﻼﻋﻪ اﻟﻴﺴﺮى ﴿ َو َﺑﺚ﴾ ﻓﺮق وﻧـﺸﺮ ﴿ ِﻣﻨْ ُ َﻤﺎ ﴾ ﻣـﻦ آدم وﺣـﻮاء ﴿ ر َ ً
ِﺟـﺎﻻ َﺧﻠ ََﻖ ِﻣﻨْ َ ﺎ َ ْ
ﺎءﻟﻮن﴾ ﻓﻴﻪ إدﻏﺎم اﻟﺘﺎء) (٧ﰲ اﻷﺻﻞ) (٨ﰲ اﻟﺴﲔ ،وﰲ ﻗﺮاءة ﺑﺎﻟﺘﺨﻔﻴﻒاﻟﺬي َ ﺴ ٓ َ ُ ْ َ َﻛﺜ ِ ْ ًا و ِ َ ٓ ً
ﺴﺎء﴾ ﻛﺜﲑة)َ ﴿ .(٥و ا ُﻘﻮا اﷲَ
)(٦
ِ ْ
ﻗﻮﻟﻪ] :ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ[ ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺃﻧﻮﺍﻉ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﺘﻜﺎﻟﻴﻒ ،ﻭﺫﻟﻚ ﻷﻧﻪ ﺗﻌـﺎﱃ ﺃﻣـﺮ ﺍﻟﻨـﺎﺱ ﰲ ﺃﻭﻝ ﻫـﺬﻩ )(١
ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﺘﻌﻄﻒ ﻋﻠﻰ ﺍﻷﻭﻻﺩ ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻷَﻳﺘﺎﻡ ،ﻭﺍﻟﺮﺃﻓﺔ ﻢ ﻭﺇﻳﺼﺎﻝ ﺣﻘﻮﻗﻬﻢ ﺇﻟﻴﻬﻢ ﻭﺣﻔﻆ ﺃﻣﻮﺍﳍﻢ ﻋﻠﻴﻬﻢ ،ﻭﺬﺍ ﺍﳌﻌﲎ ﺧﺘﻤـﺖ
ﺍﻟﺴﻮﺭﺓ ،ﻭﻫﻮ ﻗﻮﻟﻪ﴿ :ﻳﺴﺘﻔﺘﻮﻧﻚ ﻗﻞ ﺍﷲ ﻳﻔﺘـﻴﻜﻢ ﰲ ﺍﻟﻜﻼﻟـﺔ﴾ ]ﺍﻟﻨـﺴﺎﺀ [١٧٦ :ﻭﺫﻛـﺮ ﰲ ﺃﺛﻨـﺎﺀ ﻫـﺬﻩ ﺍﻟـﺴﻮﺭﺓ ﺃﻧﻮﺍﻋـﺎ ﺃﹸﺧـﺮ ﻣـﻦ
ﺍﻟﺘﻜﺎﻟﻴﻒ ،ﻭﻫﻲ ﺍﻷﻣﺮ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺼﻼﺓ ﻭﻗﺘﺎﻝ ﺍﳌﺸﺮﻛﲔ ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺷﺎﻗﺔ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ﻟﺜﻘﻠـﻬﺎ ﻋﻠـﻰ ﺍﻟﻄﺒـﺎﻉ ﻻ
0 0
0 0
ﺟﺮﻡ ﺍﻓﺘﺘﺢ ﺍﻟﺴﻮﺭﺓ ﺑﺎﻟﻌﻠﺔ ﺍﻟﱵ ﻷﺟﻠﻬﺎ ﳚﺐ ﲪﻞ ﻫﺬﻩ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺸﺎﻗﺔ ،ﻭﻫﻲ ﺗﻘﻮﻯ ﺍﻟﺮﺏ ﺍﻟـﺬﻱ ﺧﻠﻘﻨـﺎ ﻭﺍﻹﻟـﻪ ﺍﻟـﺬﻱ ﺃﻭﺟـﺪﻧﺎ،
ﻓﻠﻬﺬﺍ ﻗﺎﻝ﴿ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﺗﻘﻮﺍ ﺭﺑﻜﻢ ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ﴾) .ﻛﺒﲑ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﻫﻞ ﻣﻜﺔ[ ﻭﺃﻣﺎ ﺍﻷﺻﻮﻟﻴﻮﻥ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ ﻓﻘﺪ ﺍﺗﻔﻘﻮﺍ ﻋﻠﻰ ﺃﻥ ﺍﳋﻄﺎﺏ ﳉﻤﻴﻊ ﺍﳌﻜﻠﻔﲔ ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﺻﺢ) .ﻛﺒﲑ( )(٢
ﻗﻮﻟﻪ] :ﻋﻘﺎﺑﻪ[ ﺇﳕﺎ ﻗﺪﺭ ﺍﳌﻀﺎﻑ ﻷﻥ ﺍﻻﺣﺘﺮﺍﺯ ﻋﻦ ﺫﺍﺕ ﺍﷲ ﻣﺤﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺍﻟﺬﻱ ﺧﻠﻘﻜﻢ[ ﺗﺄﻛﻴﺪ ﻟﻸﻣﺮ ﺍﳌﺘﻘﺪﻡ ،ﻓﺎﳌﻌﲎ ﺍﺗﻘﻮﺍ ﺍﷲ ﻷﻧﻪ ﻣﺎﻟﻜﻜﻢ ﻭﻣﺮﺑﻴﻜﻢ ،ﻭﻣﻦ ﺃﻭﺻﺎﻓﻪ ﺃﻧـﻪ ﺧﻠﻘﻜـﻢ ﻭﺃﻧـﺸﺄﻛﻢ ﻣـﻦ )(٤
ﻧﻔﺲ ﻭﺍﺣﺪﺓ ،ﻓﻤﻦ ﻛﺎﻥ ﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻓﻬﻮ ﺃﺣﻖ ﺑﺄﻥ ﻳﺘﻘﻰ ﻷﻧﻪ ﻻ ﺍﺳﺘﻐﻨﺎﺀ ﻋﻨﻪ ،ﺑﻞ ﻛﻞ ﻣﻦ ﺧﻠﻘﻪ ﻣﻔﺘﻘﺮ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﶈﺔ ﻭﻃﺮﻓـﺔ
ﻭﳊﻈﺔ) .ﺻﺎﻭﻱ ،ﻛﺒﲑ(
ﻗﻮﻟﻪ] :ﻧﺴﺎﺀ ﻛﺜﲑﺓ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﰲ ﺍﻵﻳﺔ ﺍﻛﺘﻔﺎﺀ) .ﺻﺎﻭﻱ ،ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﻭﺍﺗﻘﻮﺍ ﺍﷲ[ ﺗﻜﺮﻳﺮ ﺍﻷﻣﺮ ﻷﺟﻞ ﺑﻌﺾ ﺁﺧﺮ ﻣـﻦ ﻣﻮﺟﺒـﺎﺕ ﺍﻻﻣﺘﺜـﺎﻝ ﻷﻥ ﺳـﺆﺍﻝ ﺑﻌـﻀﻬﻢ ﻟـﺒﻌﺾ ﺑـﺎﷲ ﻳﻘﺘـﻀﻲ ﺍﻻﺗﻘـﺎﺀ ﻣـﻦ )(٦
ﳐﺎﻟﻔﺔ ﺃﻭﺍﻣﺮ ﻭﻧﻮﺍﻫﻴﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺇﺩﻏﺎﻡ ﺍﻟﺘﺎﺀ ...ﺇﱁ[ ﺃﻱ ﺍﻟﺘﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﺑﻌﺪ ﺇﺑﺪﺍﳍﺎ ﺳﻴﻨﹰﺎ ﻓﺮﺍﺭﺍﹰ ﻣﻦ ﺗﻜﺮﻳﺮ ﺍﳌﺜﻞ ،ﻭﺳـﻮﻍ ﺍﻹﺩﻏـﺎﻡ ﺗﻘـﺎﺭﺏ ﺍﻟﺘـﺎﺀ ﺍﻟـﺴﲔ ﺇﺫ )(٧
ﳘﺎ ﻣﻦ ﻃﺮﻑ ﺍﻟﻠﺴﺎﻥ ،ﻭﻷﻥ ﺍﻟﺘﺎﺀ ﺗﺸﺒﻪ ﺍﻟﺴﲔ ﰲ ﺍﳍﻤﺲ ﻭﺍﻻﻧﻔﺘﺎﺡ ﻭﻏﲑﳘﺎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺇﺩﻏﺎﻡ ﺍﻟﺘﺎﺀ ﰲ ﺍﻷﺻـﻞ...ﺇﱁ[ ﺃﺷـﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻧـﻪ ﻣـﻀﺎﺭﻉ ﻻ ﻣـﺎﺽ ،ﻓـﻼ ﻳـﺮﺩ ﺃﻥ ﺍﳌﺎﺿـﻲ ﻻ ﻳﻜـﻮﻥ ﰲ ﺁﺧـﺮﻩ ﻧـﻮﻥ )(٨
ﺍﻹﻋﺮﺍﺏ] .ﻋﻠﻤﻴﺔ[
٢٦٨
www.madinah.in
Madinah Gift Centre
`
ﲝﺬﻓﻬﺎ) (١أي ﺗﺴﺎءﻟﻮن ﴿ ِﺑـ ٖ ﴾ ﻓﻴﻤـﺎ ﺑﻴـﻨﻜﻢ ﺣﻴـﺚ ﻳﻘـﻮل ﺑﻌـﻀﻜﻢ ﻟـﺒﻌﺾ أﺳـﺄﻟﻚ ﺑـﺎﷲ وأﻧـﺸﺪك ﺑـﺎﷲ ﴿ َو﴾ اﺗﻘـﻮا
)(٢
اﻻرﺣﺎم﴾ أن ﺗﻘﻄﻌﻮﻫﺎ ،وﰲ ﻗـﺮاءة ﺑـﺎﳉﺮ ﻋﻄﻔـﺎ ﻋـ اﻟـﻀﻤﲑ ﰲ ﺑـﻪ وﻛـﺎﻧﻮا ﻳﺘﻨﺎﺷـﺪون ﺑـﺎﻟﺮﺣﻢ ﴿ ِان اﷲَ َ َ
)(٤ )(٣
ـﺎن ﴿ َْْ َ َ
َﻋﻠ ْ ُ ْ
َﻴﻜﻢ َرﻗ ِ ْ ًﺒﺎ) (٥)﴾(۱ﺣﺎﻓﻈﺎ ﻷﻋﻤﺎﻟﻜﻢ ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻬﺎ ،أي ﻟﻢ ﻳﺰل ﻣﺘﺼﻔﺎ ﺑﺬﻟﻚ) .(٦وﻧﺰل ﰲ ﻳﺘﻴﻢ) (٧ﻃﻠﺐ ﻣـﻦ وﻟﻴـﻪ
)(٨
.......................... )(١٢
اﻣﻮاﻟَ ُ ْﻢ﴾ إذا ﺑﻠﻐﻮا
ﻣﺎﻟﻪ ﻓﻤﻨﻌﻪ َ ﴿ :و ُﺗﻮا اﻟْ َ ٰﺘﻤﻰ﴾ اﻟﺼﻐﺎر اﻟﺬﻳﻦ ﻻ أب ﳍﻢ ﴿ َ ْ َ
)(١١ )(١٠ )(٩
ﻗﻮﻟﻪ] :ﲝﺬﻓﻬﺎ[ ﺃﻱ ﺍﻟﺘﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﻷﺎ ﺍﻟﱵ ﺃﺩﻏﻤﺖ ﰲ ﺍﻟﺴﲔ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﺧﺮﻯ) .ﲨﻞ( )(١
ﻗﻮﻟﻪ] :ﺍﺗﻘﻮﺍ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺍﻷﺭﺣﺎﻡ﴾ ﻣﻨﺼﻮﺏ ﻋﻄﻔﺎ ﻋﻠﻰ ﴿ﺍﷲ﴾ ﻻ ﳎﺮﻭﺭ ﻋﻄﻔﺎ ﻋﻠﻰ ﺿﻤﲑ ﺍـﺮﻭﺭ ﰲ ﴿ﺑـﻪ﴾ ﻛﻤـﺎ )(٢
ﻗﻴﻞ ﻷﻧﻪ ﺿﻌﻴﻒ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻥ ﺗﻘﻄﻌﻮﻫﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻭﺍﻷﺭﺣﺎﻡ﴾ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ﺃﻱ ½ﻭﺍﺗﻘﻮﺍ ﻗﻄﻊ ﻣﻮﺩﺓ ﺍﻷﺭﺣـﺎﻡ¼ ،ﻓـﺈﻥ ﻗﻄـﻊ )(٣
ﺍﻟﺮﺣﻢ ﻣﻦ ﺃﻛﱪ ﺍﻟﻜﺒﺎﺋﺮ ،ﻭﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ ﺑﺎﺏ ﻟﻜﻞ ﺧﲑ) .ﺻﺎﻭﻱ ،ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻛﺎﻧﻮﺍ ﻳﺘﻨﺎﺷﺪﻭﻥ ﺑﺎﻟ ﺮﺣﻢ[ ﻫﺬﺍ ﻣﺮﺗﺐ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ ،ﺃﻱ ﻓﺎﳌﻌﲎ ﺍﺗﻘـﻮﺍ ﺍﷲ ﻷﻧﻜـﻢ ﺗﺘﻨﺎﺷـﺪﻭﻥ ﺑـﻪ ،ﻭﺍﺗﻘـﻮﺍ ﺍﻷﺭﺣـﺎﻡ )(٤
ﺤﻴﺘِـﻲ
ﻷﻧﻜﻢ ﺗﺘﻨﺎﺷﺪﻭﻥ ﺎ ،ﻭﻣﻦ ﺍﻟﺘﻨﺎﺷﺪ ﺎ ﻗﻮﻝ ﺳﻴﺪﻧﺎ ﻫﺎﺭﻭﻥ ﻷﺧﻴﻪ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻠﻮﺓ ﻭﺍﻟﺴﻼﻡ ﴿ﻳﺒﻨﺆﻡ ﻻ ﺗﺄﺧـ ﹾﺬ ﺑِﻠِ
ﻭﻻ ﺑِﺮﺃﹾﺳِﻲ] ﴾ﻃﻪ[) .ﺻﺎﻭﻱ(
0 0
0 0
ﻗﻮﻟﻪ] :ﺭﻗﻴﺒﺎ[ ﺍﻟﺮﻗﻴﺐ ﻟﻐﺔ ﻣﻦ ﻳﻨﻈﺮ ﰲ ﺍﻷﻣﻮﺭ ﻭﻳﺘﺄﻣﻞ ﻓﻴﻬﺎ ،ﻭﺍﺻﻄﻼﺣﺎ ﺍﳊﻔﻴﻆ ﺍﻟﺬﻱ ﻻ ﻳﻐﻴﺐ ﻋﻦ ﺣﻔﻈﻪ ﺷﻲﺀ ،ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻮ )(٥
ﺍﳌﺮﺍﺩ ﰲ ﺣﻖ ﺍﷲ ﻋﺰﻭﺟﻞ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺃﻱ ﱂ ﻳﺰﻝ ﻣﺘﺼﻔﺎ ﺑﺬﻟﻚ[ ﺟـﻮﺍﺏ ﻋـﻦ ﺳـﺆﺍﻝ ﻣﻘـﺪﺭ ،ﺗﻘـﺪﻳﺮﻩ ﺃﻥ ﻟﻔـﻆ ½ﻛـﺎﻥ¼ ﻳﻔﻴـﺪ ﺍﻹﻧﻘﻄـﺎﻉ ،ﻓﻴﻔﻴـﺪ ﺃﻥ ﺍﷲ ﺍﺗـﺼﻒ )(٦
ﺑﺎﳊﻔﻆ ﻓﻴﻤﺎ ﻣﻀﻰ ﻭﺍﻧﻘﻄﻊ ،ﻓﺄﺟﺎﺏ ﺑﺄﻥ ﴿ﻛﺎﻥ﴾ ﻫﻨﺎ ﻟﻼﺳﺘﻤﺮﺍﺭ ،ﺃﻱ ﻫﻮ ﻣﺘﺼﻒ ﺑﺬﻟﻚ ﺃﺯﻻﹰ ﻭﺃﺑﺪﺍﹰ) .ﲨﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﰲ ﻳﺘﻴﻢ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻃﻠﺐ ﻣﻦ ﻭﻟﻴﻪ[ ﻭﻛﺎﻥ ﺍﻟﻮﱄ ﻋﻤﺎﹰ ﻟﺬﻟﻚ ﺍﻟﻴﺘﻴﻢ) .ﲨﻞ ،ﺻﺎﻭﻱ( )(٨
ﻗﻮﻟﻪ] :ﻓﻤﻨﻌﻪ[ ﻓﻠﻤﺎ ﻣﻨﻌﻪ ﺷﻜﺎ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﱰﻟﺖ ﺍﻵﻳﺔ ،ﻓﻠﻤﺎ ﲰﻌﻬﺎ ﺍﻟﻮﱄ ﻗـﺎﻝ ﺃﻃﻌـﺖ ﺍﷲ ﻭﺃﻃﻌـﺖ ﺭﺳـﻮﹶﻟﻪ )(٩
ﻋﺰﻭﺟﻞ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﳊﻮﺏ ﺍﻟﻜﺒﲑ) .ﲨﻞ ،ﺻﺎﻭﻱ(
) (١٠ﻗﻮﻟﻪ] :ﻭﺁﺗﻮﺍ ﺍﻟﻴﺘٰﻤﻰ[ ﺷﺮﻭﻉ ﰲ ﻣﻮﺍﺭﺩ ﺍﻻﺗﻘﺎﺀ ﻭﻣﻈﺎﻧﻪ ،ﻭﻗـﺪﻡ ﻣـﺎﻝ ﺍﻟﻴﺘـﻴﻢ ﻷﻥ ﻓﻴـﻪ ﻭﻋﻴـﺪﹰﺍ ﻋﻈﻴﻤـﺎﹰ ﻭﲢـﺬﻳﺮﺍﹰ ﺷـﺪﻳﺪﺍﹰ) .ﺻـﺎﻭﻱ،
ﲨﻞ(
) (١١ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ...ﺇﱁ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﻟﺘﻔﺴﲑ ﺍﻟﻴﺘﺎﻣﻰ ﺑﻘﻮﻟﻪ½ :ﺍﻟﺬﻳﻦ ﻻ ﺃﺏ ﳍﻢ¼ ،ﺃﻱ ﻭﻟﻮ ﻛﺎﻧﺖ ﺃﻣﻬﻢ ﻣﻮﺟﻮﺩﺓ ،ﻓـﺎﻟﻴﺘﻴﻢ ﰲ ﺍﻵﺩﻣـﻲ
ﻣﻦ ﻛﺎﻥ ﻣﻌﺪﻭﻡ ﺍﻷﺏ ﻭﻫﻮ ﺻﻐﲑ ،ﻭﰲ ﻏﲑﻩ ﻣﻦ ﻛﺎﻥ ﻣﻌﺪﻭﻡ ﺍﻷﻡ ،ﻓﺈﻥ ﻣﺎﺕ ﺍﻷﺑﻮﺍﻥ ﻗﻴﻞ ﻟﻠﺼﻐﲑ ﻟﻄﻴﻢ ،ﻭﺇﻥ ﻣﺎﺗﺖ ﺃﻣﻪ ﻓﻘـﻂ ﻗﻴـﻞ
ﻟﻪ ﻋﺠِﻲ) .ﺻﺎﻭﻱ ،ﲨﻞ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
) (١٢ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺑﻠﻐﻮﺍ[ ﺇﳕﺎ ﻗﻴﺪ ﺑﻪ ﻟﺌﻼ ﻳﻜﻮﻥ ﳐﺎﻟﻔﺎﹰ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻻ ﺗﺆﺗﻮﺍ ﺍﻟﺴﻔﻬﺎﺀ ﺃﻣﻮﺍﻟﻜﻢ﴾ ﺍﻵﻳﺔ] .ﻋﻠﻤﻴﺔ[
٢٦٩
www.madinah.in
Madinah Gift Centre
`
? ﺃﻱ ﻣﻦ ﺃﻣﻮﺍﻟﻜﻢ١٢ .
ﺑﺎﻟﻄﻴﺐ﴾ اﳊﻼل أي ﺗﺄﺧﺬوه ﺑﺪﻟﻪ) (٣ﻛﻤﺎ ﺗﻔﻌﻠﻮن ﻣﻦ أﺧﺬ اﳉﻴﺪ ﻣﻦ ﻣـﺎل اﻟﻴﺘـﻴﻢ ﻴﺚ﴾ اﳊﺮام ﴿ ِ ِ
)(٢
اﻟﺨ ِ ْ َ ﴿ َو َﻻ َﺗ َ َ ُ
ﺒﺪﻟﻮا ْ َ
)(١
اﻣﻮا ِ ُ ْ
ﻜﻢ ِاﻧ ٗ ﴾ أي أﻛﻠﻬـﺎ ﴿ َ َ وﺟﻌﻞ اﻟﺮديء ﻣﻦ ﻣﺎﻟﻜﻢ ﻣﻜﺎﻧﻪ ﴿ َو َﻻ َﺗﺎْ ُ ُﻠﻮا َ ْ َ َ
اﻣﻮاﻟ ُ ْﻢ﴾ ﻣﻀﻤﻮﻣﺔ ﴿ ا ِ َ ْ َ
)(٦ )(٥)(٤
ﺣﻮﺑـﺎ﴾ ذﻧﺒـﺎ
ﺎن ُ ْ ً
﴿ َﻛﺒ ِ ْ ًا ) ﴾(۲ﻋﻈﻴﻤﺎ وﳌﺎ ﻧﺰﻟﺖ ﲢﺮﺟﻮا) (٧ﻣﻦ وﻻﻳﺔ اﻟﻴﺘﺎ وﻛﺎن ﻓﻴﻬﻢ ﻣﻦ ﲢﺘﻪ اﻟﻌﺸﺮ أو اﻟﺜﻤﺎن ﻣﻦ اﻷزواج) (٨ﻓﻼ
? ﻳﻌﲏ ﻗﻮﻟﻪ١٢ .
ﺘﻤﻰ﴾ ﻓﺘﺤﺮﺟﺘﻢ ﻣﻦ أﻣﺮﻫﻢ ﻓﺨﺎﻓﻮا أﻳﻀﺎ أن ْﺘﻢ َا﴾ ن ﴿ﻻ ُ ْ ِ ُ ْ
ﻘﺴﻄﻮا﴾ ﺗﻌﺪﻟﻮا ﴿ ِ ْاﻟ َ ٰ ٰ ﻳﻌﺪل ﺑﻴﻨﻬﻦ ﻓ ل َ ﴿ :و ِ ْ
ان ﺧِﻔ ُ ْ
)(٩
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﺘﺒﺪﻟﻮﺍ ...ﺇﱁ[ ﻫﺬﺍ ﻲ ﺁﺧﺮ ،ﻭﻛﺎﻥ ﻭﱄ ﺍﻟﻴﺘﻴﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺄﺧﺬ ﻣـﺎﻝ ﺍﻟﻴﺘـﻴﻢ ﺍﳉﻴـﺪ ﻭﻳـﺪﻓﻊ ﺑﺪﻟـﻪ ﺍﻟـﺮﺩﻱﺀ ﻛـﺸﺎﺓ )(١
ﻫﺰﻳﻠﺔ ﻳﺪﻓﻌﻬﺎ ﻭﻳﺄﺧﺬ ﺷﺎﺓ ﲰﻴﻨﺔ ،ﻭﺩﺭﻫﻢ ﺯﺍﺋﻒ ﻳﺘﺮﻛﻪ ﻟﻠﻴﺘﻴﻢ ﻭﻳﺄﺧﺬ ﻟـﻪ ﺍﳉﻴـﺪ ،ﻭﻳﻘـﻮﻝ ﺷـﺎﺓ ﺑـﺸﺎﺓ ﻭﺩﺭﻫـﻢ ﺑـﺪﺭﻫﻢ) .ﺻـﺎﻭﻱ،
ﲨﻞ(
ﻗﻮﻟﻪ] :ﺍﳊﺮﺍﻡ[ ﻭﺇﻥ ﻛﺎﻥ ﺟﻴﺪﺍﹰ ،ﻭﻗﻮﻟﻪ½ :ﺍﳊﻼﻝ¼ ﻭﺇﻥ ﻛﺎﻥ ﺭﺩﻳﺌﹰﺎ) .ﺻﺎﻭﻱ ،ﲨﻞ( )(٢
ﻗﻮﻟﻪ] :ﺃﻱ ﺗﺄﺧﺬﻭﻩ ﺑﺪﻟﻪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺀ ﺩﺍﺧﻠﺔ ﻋﻠﻰ ﺍﳌﺘﺮﻭﻙ) .ﺻﺎﻭﻱ( )(٣
ﻗﻮﻟﻪ] :ﻣﻀﻤﻮﻣﺔ[ ﺃﻱ ﺑﺄﻥ ﲡﻤﻌﻮﺍ ﻣﺎﻟﻪ ﻋﻠﻰ ﺃﻣﻮﺍﻟﻜﻢ ﻭﺗﺼﺮﻓﻮﺍ ﻣﻦ ﺍﳉﻤﻴﻊ ،ﻭﻗﺼﺪﻩ ﺑﺬﻟﻚ ﺃﻛﻞ ﺍﳉﻤﻴﻊ ،ﻭﻫـﺬﺍ ـﻲ ﺛﺎﻟـﺚ ﻷﻥ )(٤
ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﺗﻀﻤﻦ ﻴﹰﺎ ﺃﻱ ﻻ ﲤﻨﻌﻮﺍ ﺍﻟﻴﺘـﺎﻣﻰ ﻣـﻦ ﺃﻣـﻮﺍﳍﻢ ﺇﺫﺍ ﺭﺷـﺪﻭﺍ ،ﻭﻻ ﺗﺘﺒـﺪﻟﻮﺍ ﺍﳋﺒﻴـﺚ ﺑﺎﻟﻄﻴـﺐ ،ﻭﻻ ﺗـﺄﻛﻠﻮﺍ ﺃﻣـﻮﺍﳍﻢ ﺇﱃ
ﺃﻣﻮﺍﻟﻜﻢ .ﺇﻥ ﻗﻠﺖ :ﻣﻘﺘﻀﻰ ﺍﻵﻳﺔ ﺃﻥ ﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﻨﻔﺮﺩﺍﹰ ﻟﻴﺲ ﺑﺬﻧﺐ ﻋﻈﻴﻢ ،ﺃﺟﻴﺐ :ﺑﺄﻧﻪ ﻧﺺ ﻋﻠﻰ ﻣـﺴﺘﻘﺒﺢ ﺍﻷﻭﺻـﺎﻑ ﺯﻳـﺎﺩﺓ
0 0
0 0
ﰲ ﺍﻟﺘﺸﻨﻴﻊ ﻋﻠﻰ ﻣﻦ ﻳﺄﻛﻠﻪ ﻣﻊ ﺍﻻﺳﺘﻐﻨﺎﺀ ،ﻭﺇﻻ ﻓﺄﻛﻠﻪ ﻣﻨﻔﺮﺩﺍﹰ ﻛﺄﻛﻠﻪ ﻣﻀﻤﻮﻣﺎﹰ ﳌﺎﻟﻪ ﰲ ﺍﺭﺗﻜﺎﺏ ﺍﻹﰒ ﺍﻟﻜﺒﲑ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻣﻀﻤﻮﻣﺔ[ ﻳﺸﺮ ﺇﱃ ﺃﻥ ﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﻳﺘﻌﺪﻯ ﺑــ ½ﺇﱃ¼ ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﻛﻠﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻀﻤﲑ ﻟﻸﻛﻞ ،ﻭﻗﻴﻞ :ﻟﻠﺘﺒﺪﻝ ،ﻭﻗﻴﻞ ﳍﻤﺎ) .ﺷﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﲢﺮﺟﻮﺍ[ ﺃﻱ ﺷﻖ ﻋﻠﻴﻬﻢ ﻭﻃﻠﺒﻮﺍ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﳊﺮﺝ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﰒ) .ﺻﺎﻭﻱ( )(٧
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻷﺯﻭﺍﺝ[ ﺃﻱ ﺍﻟﻴﺘﺎﻣﻰ ،ﻓﻜﺎﻥ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺇﺫﺍ ﻭﺟﺪ ﻳﺘﻴﻤﺔ ﺫﺍﺕ ﻣﺎﻝ ﻭﲨﺎﻝ ﺭﻏﺐ ﻓﻴﻬﺎ ﻷﺟﻞ ﻣﺎﳍﺎ ،ﻓﻠﻤـﺎ ﻧﺰﻟـﺖ ﺁﻳـﺔ )(٨
ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺷﻖ ﻋﻠﻴﻬﻢ ﺫﻟﻚ ،ﻓﱰﻟﺖ﴿ :ﻭﺇﻥ ﺧﻔﺘﻢ﴾ ﻓﺎﻟﻨﻬﻲ ﰲ ﺍﻷﻭﱃ ﻋﺎﻡ ﰲ ﺍﻟﻴﺘﺎﻣﻰ ﻣﻄﻠﻘﺎ ﺃﺯﻭﺍﺟﹰﺎ ﺃﻭ ﻻ ،ﻭﺍﻟﺜﺎﱐ
ﺧﺎﺹ ﺑﺎﻷﺯﻭﺍﺝ ﺍﻟﻴﺘﺎﻣﻰ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺃﻥ ﻻ ﺗﻘﺴﻄﻮﺍ ...ﺇﱁ[ ﺍﻹﻗﺴﺎﻁ ﺍﻟﻌﺪﻝ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳋﻮﻑ ﺍﻟﻌﻠﻢ ،ﻋﱪ ﻋﻨﻪ ﺑﺬﻟﻚ ﺇﻳﺬﺍﻧﹰﺎ ﺑﻜﻮﻥ ﺍﳌﻌﻠﻮﻡ ﳐﻮﻓﺎﹰ ﳏﺬﻭﺭﺍﹰ ،ﻻ )(٩
ﻣﻌﻨﺎﻩ ﺍﳊﻘﻴﻘﻲ ﻷﻥ ﺍﻟﺬﻱ ﻋﻠﻖ ﺑﻪ ﺍﳉﻮﺍﺏ ﻫﻮ ﺍﻟﻌﻠﻢ ﺑﻮﻗﻮﻉ ﺍﳉﻮﺭ ﺍﳌﺨﻮﻑ ﻻ ﺍﳋﻮﻑ ﻣﻨﻪ ﻭﺇﻻ ﱂ ﻳﻜﻦ ﺍﻷﻣﺮ ﺷﺎﻣﻼ ﳌﻦ ﻳﺼﱪ
ﻋﻠﻰ ﺍﳉﻮﺭ ﻭﻻ ﳜﺎﻓﻪ .ﻭﺳﺒﺐ ﺍﻟﱰﻭﻝ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﺘﺰﻭﺟﻮﻥ ﻣﻦ ﳛﻞ ﳍﻢ ﻣﻦ ﺍﻟﻴﺘﺎﻣﻰ ﺍﻟﻼﰐ ﻳﻠﻮﻦ ﻟﻜـﻦ ﻻ ﻟﺮﻏﺒـﺔ ﻓـﻴﻬﻦ ﺑـﻞ ﰲ
ﻣﺎﳍﻦ ﻭﻳﺴﻴﺌﻮﻥ ﰲ ﺍﻟﺼﺤﺒﺔ ﻭﺍﳌﻌﺎﺷﺮﺓ ﻭﻳﺘﺮﺑﺼﻮﻥ ﻦ ﺃﻥ ﳝﺘﻦ ﻓﲑﺛﻮﻫﻦ ،ﻭﻗﻴﻞ :ﻫـﻲ ﺍﻟﻴﺘﻴﻤـﺔ ﺗﻜـﻮﻥ ﰲ ﺣﺠـﺮ ﻭﻟﻴﻬـﺎ ﻓﲑﻏـﺐ ﰲ
ﻣﺎﳍﺎ ﻭﲨﺎﳍﺎ ،ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻜﺤﻬﺎ ﺑﺄﺩﱏ ﻣﻦ ﺳﻨﺔ ﻧﺴﺎﺋﻬﺎ ،ﻓﻨﻬﻮﺍ ﺃﻥ ﻳﻨﻜﺤﻮﻫﻦ ﺇﻻ ﺃﻥ ﻳﻘﺴﻄﻮﺍ ﳍﻦ ﰲ ﺇﻛﻤﺎﻝ ﺍﻟﺼﺪﺍﻕ ،ﻭﺃﻣـﺮﻭﺍ ﺃﻥ
ﻳﻨﻜﺤﻮﺍ ﻣﻦ ﺳﻮﺍﻫﻦ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ،ﻭﺍﳌﻌـﲎ ﻭﺇﻥ ﺧﻔـﺘﻢ ﺃﻥ ﻻ ﺗﻌـﺪﻟﻮﺍ ﰲ ﺣـﻖ ﺍﻟﻴﺘـﺎﻣﻰ ﺇﺫﺍ ﺗـﺰﻭﺟﺘﻢ ـﻦ ﺑﺈﺳـﺎﺀﺓ ﺍﻟﻌـﺸﺮﺓ ﺃﻭ ﺑـﻨﻘﺺ
ﺍﻟﺼﺪﺍﻕ ﻓﺎﻧﻜﺤﻮﺍ ﻣﺎ ﻃﺎﺏ ﻟﻜﻢ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ...ﺇﱁ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
٢٧٠
www.madinah.in
Madinah Gift Centre
`
ﺴﺎءِ)ْ َ (٣ ِﺤﻮا﴾ ﺗﺰوﺟﻮا ﴿ َﻣﺎ﴾ ﲟﻌﲎ َﻣﻦ ﴿ َ َ
ُ )(٢
ﻣﻦ اﻟﻨ َ ٓ أن ﻻ ﺗﻌﺪﻟﻮا ﺑﲔ اﻟﻨﺴﺎء إذا ﻧﻜﺤﺘﻤﻮﻫﻦ ﴿ َﻓﺎﻧ ْﻜ ُ ْ
)(١
ﻣﺜﻨٰـﻰ َو َﻜﻢ َ ﻃﺎب ْ
ْـﺘﻢ اَ﴾ ن ﴿ﻻ َ ْ ِ ُ ْ
ﻌـﺪﻟﻮا﴾ ﻓﺎن ﺧِﻔ ُ ْ
)(٥ )(٤
َُٰ
ﺛﻠﺚ َو ُرﺑٰ َﻊ﴾ أي اﺛﻨﺘﲔ اﺛﻨﺘﲔ وﺛﻼﺛﺎ ﺛﻼﺛﺎ أو أرﺑﻌﺎ أرﺑﻌﺎ وﻻ ﺗﺰﻳﺪوا ﻋ ذﻟﻚ ﴿ َ ِ ْ
َﻜﺖ َ ْ َ ُ ُ ْ
اﻳﻤﺎﻧﻜﻢ﴾ ﻣﻦ اﻹﻣﺎء إذ ﻟﻴﺲ ﳍﻦ ﻣﻦ اﳊﻘﻮق ﻓﻮاﺣﺪة﴾ اﻧﻜﺤﻮﻫﺎ ﴿ َاوْ﴾ اﻗﺘﺼﺮوا ﻋ ﴿ َﻣﺎ َﻣﻠ َ ْ
ﻓﻴﻬﻦ ﺑﺎﻟﻨﻔﻘﺔ واﻟﻘﺴﻢ ﴿ َ َ ِ َ ً
)(٦
ﻓﺎن ﻃِ ْ َ َ ُ ْ
ﻧﺤﻠ ًَﺔ﴾ ﻣﺼﺪر ،ﻋﻄﻴﺔ ﻋﻦ ﻃﻴﺐ ﻧﻔﺲ ﴿ َ ِ ْ ﺻﺪﻗﺘ ِ ِﻦ﴾ ﲨﻊ ﺻﺪﻗﺔ ﻣﻬﻮرﻫﻦ ﴿ ِ ْ ُﺗﻮا﴾ أﻋﻄﻮا ﴿ َ ٓ َ
)(٩ )(٨
ﻋﻦ
ﻜﻢ َ ْ اﻟﻨﺴﺎء َ ُ ٰ
ﻗﻮﻟﻪ] :ﲟﻌﲎ ½ﻣﻦ¼[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳﻮﺍﻝ ﻣﻘﺪﺭ ،ﺗﻘﺪﻳﺮﻩ ﺃﻥ ½ﻣﺎ¼ ﻟﻐﲑ ﺍﻟﻌﺎﻗﻞ ،ﻭﻻ ﺷـﻚ ﺃﻥ ﺍﻟﻨـﺴﺎﺀ ﻋﻘـﻼﺀ ،ﻓﺄﺟـﺎﺏ :ﺑـﺄﻥ )(١
½ﻣﺎ¼ ﲟﻌﲎ ½ﻣﻦ¼ ﻭﻋﱪ ﻋﻨﻬﻦ ﺑـ½ﻣﺎ¼ ﻟـﻨﻘﺺ ﻋﻘﻠـﻬﻦ ﻋـﻦ ﺍﻟﺮﺟـﺎﻝ .ﻭﺃﺟﻴـﺐ ﺃﻳـﻀﺎ :ﺑـﺄﻥ ½ﻣـﺎ¼ ﻭﺍﻗﻌـﺔ ﻋﻠـﻰ ﺍﻷﻭﺻـﺎﻑ ،ﻭﺍﳌﻌـﲎ
ﻭﺃﻧﻜﺤﻮﺍ ﺍﻟﻮﺻﻒ ﺍﻟﺬﻱ ﻳﻌﺠﺒﻜﻢ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻛﺎﳊﺴﺐ ﻭﺍﻟﻨﺴﺐ ﻭﺍﳉﻤﺎﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿]:ﻣﺎ ﻃﺎﺏ ﻟﻜﻢ﴾[ ﻓﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻨﻈﺮ ﻗﺒﻞ ﺍﻟﻨﻜﺎﺡ ﻷﻥ ﺍﻟﻄﻴﺐ ﺇﳕـﺎ ﻳﻌـﺮﻑ ﺑـﻪ ،ﻭﻓﻴـﻪ ﺍﺳـﺘﺤﺒﺎﺏ ﻧﻜـﺎﺡ ﺍﳉﻤﻴﻠـﺔ ﻷﻧـﻪ )(٢
ﺃﻗﺮﺏ ﺇﱃ ﺍﻹﻋﻔﺎﻑ).ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿]:ﻣﻦ ﺍﻟﻨﺴﺂﺀ﴾[ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﻣﻨﻊ ﻧﻜﺎﺡ ﺍﳉِﻨﻴﺎﺕ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﺛﻨﺘﲔ ﺍﺛﻨﺘﲔ[ ﺍﳌﻌﲎ ﺃﺑﺎﺡ ﻟﻜﻢ ﰲ ﺍﻻﺧﺘﻴﺎﺭ ﺍﺛﻨﺘﲔ ﺃﻭ ﺛﻼﺛﹰﺎ ﺃﻭ ﺃﺭﺑﻌﺎﹰ ،ﻓﺎﻟﻮﺍﻭ ﻟﻴﺴﺖ ﻟﻠﻌﻄـﻒ ،ﻭﺇﻻ ﻟـﺰﻡ ﺃﻧـﻪ ﺑﻴـﺎﻥ ﲨـﻊ )(٤
0 0
0 0
ﺗﺴﻊ ،ﻭﺑﻪ ﻗﺎﻟﺖ ﺍﻟﻈﺎﻫﺮﻳﺔ ،ﻭﻻ ﲟﻌﲎ ½ﺃﻭ¼ ﻭﺇﻻ ﻟﺰﻡ ﺃﻥ ﻣـﻦ ﺍﺧﺘـﺎﺭ ﺍﺛﻨـﺘﲔ ﻻ ﳚـﻮﺯ ﻟـﻪ ﺃﻥ ﻳﻨﺘﻘـﻞ ﺇﱃ ﺛـﻼﺙ ﺃﻭ ﺃﺭﺑـﻊ) .ﺻـﺎﻭﻱ،
ﺑﺘﺼﺮﻑ(
ﻗﻮﻟﻪ] :ﻭﻻﺗﺰﻳﺪﻭﺍ ﻋﻠﻰ ﺫﻟﻚ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺘﻘﺪﻳﺮ ﺑﺎﻷﻋـﺪﺍﺩ ﺍﳌـﺬﻛﻮﺭﺓ ﻟﻨﻔـﻲ ﺍﻟﺰﻳـﺎﺩﺓ ﻻ ﻟﻨﻔـﻲ ﺍﻟﻨﻘـﺼﺎﻥ ،ﻓـﻼ ﻳـﺮﺩ ﺃﻥ ﺍﻟﺘﻘـﺪﻳﺮ )(٥
ﺍﻟﺸﺮﻋﻲ ﻟﻨﻔﻲ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﲨﻴﻌﺎﹰ ﻣﻊ ﺃﻥ ﺍﻟﻨﻘﺼﺎﻥ ﻋﻠﻰ ﺍﻷﻋـﺪﺍﺩ ﺍﳌـﺬﻛﻮﺭﺓ ﺟـﺎﺋﺰ ﺑﻘﺮﻳﻨـﺔ ﻗﻮﻟـﻪ :ﺗﻌـﺎﱃ ﻓــ﴿ﻭﺍﺣﺪﺓ﴾ ﺍﻵﻳـﺔ.
]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻗﺘﺼﺮﻭﺍ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﻣﺎ ﻣﻠﻜﺖ﴾ ﻣﻔﻌﻮﻝ ﻓﻌـﻞ ﳏـﺬﻭﻑ ﻣـﻦ ﻗﺒﻴـﻞ ﻋﻄـﻒ ﺍﳉﻤﻠـﺔ ﺍﶈﺬﻭﻓـﺔ ﺍﻟﻔﻌـﻞ ﻋﻠـﻰ )(٦
ﺍﳉﻤﻠﺔ ﺍﶈﺬﻭﻓﺔ ﺍﻟﻔﻌﻞ ،ﻻ ﻋﻄﻒ ﺍﳌﻔﺮﺩ ﻋﻠﻰ ﺍﳌﻔﺮﺩ ،ﻓﺎﻧﺪﻓﻊ ﺃﻥ ﺍﳌﻌﻄﻮﻑ ﻋﻠﻰ ﺍﳉﺰﺍﺀ ﻻﻳﻜﻮﻥ ﻣﻔﺮﺩﺍﹰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻗﺮﺏ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺃﺩﱏ﴾ ﻣﻦ ﺍﻟﺪﻧﻮ ﲟﻌﲎ ﺍﻟﻘﺮﺏ) .ﺷِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺃﻋﻄﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ½ﺁﺗﺎﻩ ﺇﻳﺘﺎﺀ¼ ﲟﻌﲎ ﺃﻋﻄﺎﻩ ،ﻭﻣﻨـﻪ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻭﻳﺆﺗـﻮﻥ ﺍﻟﺰﻛـﺎﺓ﴾ ﻻ ﻣـﻦ ½ﺃﺗـﺎﻩ ﺇﺗﻴﺎﻧـﺎﹰ ﺟـﺎﺀ¼. )(٨
]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﲨﻊ ﺻﺪﻗﺔ[ ﺇﻣﺎ ﺑﻀﻢ ﺍﻟﺪﺍﻝ ﺃﻭ ﻓﺘﺤﻬﺎ ﺃﻭ ﺇﺳﻜﺎﺎ ،ﻭﻳﻘﺎﻝ ﺃﻳﻀﺎ ﺻـﺪﺍﻕ ﺑﻔـﺘﺢ ﺍﻟـﺼﺎﺩ ﻭﻛـﺴﺮﻫﺎ ،ﻭﻣﻌـﲎ ﺍﳉﻤﻴـﻊ ﺍﳌﻬـﺮ )(٩
ﺍﻟﺬﻱ ﳚﻌﻞ ﻟﻠﻤﺮﺃﺓ ﰲ ﻧﻈﲑ ﺍﻟﺒﻀﻊ ،ﻭﺃﻗﻠﻪ ﻋﻨﺪ ﺍﳌﺎﻟﻜﻴﺔ ﺭﺑﻊ ﺩﻳﻨﺎﺭ ﺷﺮﻋﻲ ،ﺃﻭ ﺛﻼﺙ ﺩﺭﺍﻫـﻢ ﺷـﺮﻋﻴﺔ ،ﺃﻭ ﻣﻘـﻮﻡ ﺑﺄﺣـﺪﳘﺎ ،ﻭﻋﻨـﺪ
ﺍﻟﺸﺎﻓﻌﻲ ﻳﻜﻔﻲ ﺃﻱ ﺷﻲﺀ ﻣﺘﻤﻮﻝ ﺃﻭ ﺧﺎﲤﺎ ﻣﻦ ﺣﺪﻳﺪ ،ﻭﻋﻨﺪ ﺍﳊﻨﻔﻴﺔ ﻋـﺸﺮﺓ ﺩﺭﺍﻫـﻢ ﺷـﺮﻋﻴﺔ ﻭﺃﻛﺜـﺮ ﻻ ﺣـﺪ ﻟـﻪ ﺑـﻞ ﲝـﺴﺐ ﻣـﺎ
ﺗﺮﺍﺿﻮﺍ ﻋﻠﻴﻪ .ﻭﺍﻷﻣﺮ ﻟﻸﺯﻭﺍﺝ ،ﻓﺎﳌﻌﲎ ﻻ ﺗﻨﻜﺤﻮﺍ ﺍﻟﻨﺴﺎﺀ ﺇﻻ ﲟﻬﺮ ،ﻭﺧﺼﺼﺖ ﺍﻟﺴﻨﺔ ﻧﻜﺎﺡ ﺍﻟﺘﻔﻮﻳﺾ ﻭﻫﻮ ﺍﻟﻌﻘﺪ ﻣﻦ ﻏـﲑ ﺗـﺴﻤﻴﺔ
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Madinah Gift Centre
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ﻣﻨ ُ َﻔ ًْﺴﺎ﴾ ﲤﻴﻴﺰ ﳏﻮل ﻋﻦ اﻟﻔﺎﻋـﻞ ،أي ﻃﺎﺑـﺖ أﻧﻔـﺴﻬﻦ ﻟﻜـﻢ ﻋـﻦ ﺷـﻲء ﻣـﻦ اﻟـﺼﺪاق ﻓﻮﻫﺒﻨـﻪ ﻟﻜـﻢ ﴿ َﻓ ُ ُ ْ ُ َ ْ ٍء ْ
)(٢
ﻠـﻮه )(١
ﺮﻳـﺎ ) ﴾(۴ﳏﻤﻮد اﻟﻌﺎﻗﺒﺔ ﻻ ﺿﺮر ﻓﻴﻪ ﻋﻠﻴﻜﻢ ﰲ اﻵﺧﺮة ﻧﺰﻟﺖ) (٤ردا ﻋ ﻣﻦ ﻛﺮه ذﻟﻚ ﴿ َو َﻻ ُ ْ ُ َﻫ ِ ٓ ْ ًٔﻴـﺎ﴾ ﻃﻴﺒﺎ ﴿ َّﻣ ِ ٓ ْ ًٔ
)(٣
ﺗﺆﺗﻮا﴾
َﻜﻢ﴾ أي أﻣﻮاﳍﻢ اﻟﱵ ﰲ أﻳﺪﻳﻜﻢ ﴿اﻟ ِ ْ اﻣﻮا ُ ُ
ﺎء﴾ اﳌﺒﺬرﻳﻦ ﻣﻦ اﻟﺮﺟﺎل واﻟﻨﺴﺎء واﻟﺼﺒﻴﺎن ﴿ َ ْ َ اﻟﺴﻔ َ ٓ َ
)(٦ )(٥
أﻳﻬﺎ اﻷوﻟﻴﺎء ﴿ َ
? ﳎﺰﻭﻡ ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻟﻨﻬﻲ١٢ .
َﻜﻢ ﻗ ِ ٰ ً ﴾ ﻣﺼﺪر ﻗﺎم أي ﺗﻘﻮم ﲟﻌﺎﺷﻜﻢ وﺻﻼح أودﻛﻢ) (٧ﻓﻴﻀﻌﻮﻫﺎ ﰲ ﻏﲑ وﺟﻬﻬﺎ ،وﰲ ﻗﺮاءة ﻗِﻴَﻤﺎ ﲨـﻊ ﻗﻴﻤـﺔ ﷲ ُْ
ﺟﻌﻞ ا ُ
ََ َ
ﻣﻌﺮوﻓﺎ)ِ ﴾(۵ﻋﺪوﻫﻢ ِﻋَﺪة ﲨﻴﻠﺔ ﻓﻴ َ ﺎ﴾ أي أﻃﻌﻤﻮﻫﻢ ﻣﻨﻬﺎ ﴿ َو ْ ُ ْ
ﻛﺴﻮ ُْﻢ َو ُ ْ ُ ْ ﻣﺎ ُﺗﻘَّﻮم ﺑﻪ اﻷﻣﺘﻌﺔ ﴿و ْار ُ ُ ْﻗﻮ ُْﻢ ِ ْ
)(٨
ﻗﻮﻻ ْ ُ ْ ً
ﻗﻮﻟﻮا َﻟ ُ ْﻢ َ ْ ً
)(١١
ﺘﻤـﻰ﴾) (١٠ﻗﺒــﻞ اﻟﺒﻠـﻮغ ﰲ دﻳـﻨﻬﻢ وﺗـﺼﺮﻓﻬﻢ ﰲ أﺣـﻮاﳍﻢ ﺑﺈﻋﻄـﺎﺋﻬﻢ أﻣـﻮاﳍﻢ إذا رﺷـﺪوا ﴿ َو ْ َ
اﺑﺘﻠُــﻮا﴾ اﺧﺘـﱪوا ﴿ ْاﻟ َ ٰ ٰ
)(٩
ﻣﻬﺮ ،ﻓﻬﻮ ﺻﺤﻴﺢ ﻟﻜﻦ ﻳﻠﺰﻣﻪ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﺻﺪﺍﻕ ﺍﳌﺜﻞ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻓﻮﻫﺒﻨﻪ ﻟﻜﻢ[ ﺃﻱ ﺍﺧﺘﻴﺎﺭﺍ ﻻ ﻗﻬﺮﺍ ،ﻭﺇﻻ ﻓﻼ ﳛﻞ ﺃﺧـﺬﻩ ،ﻭﻳـﺸﺘﺮﻁ ﺃﻳـﻀﺎ ﺃﻥ ﺗﻜـﻮﻥ ﺍﳌـﺮﺃﺓ ﺭﺷـﻴﺪﺓ ﺑﺎﻟﻐـﺔ ﻭﺇﻻ ﻓـﻼ ﳛـﻞ )(١
ﺃﺧﺬﻩ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ﴿]:ﻓﺈﻥ ﻃﱭ ﻟﻜﻢ ﻋﻦ ﺷﻲﺀ ﻣﻨﻪ ﻧﻔﺴﺎ ﻓﻜﻠﻮﻩ﴾[ ﻓﻴﻪ ﺟﻮﺍﺯ ﻫﺒﺔ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺼﺪﺍﻕ ﻟﻠـﺰﻭﺍﺝ ﻭﻗﺒﻮﻟـﻪ ﺫﻟـﻚ ،ﻓﻬـﻮ ﺷـﺎﻣﻞ ﻟﻠﺒِﻜـﺮ )(٢
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ﻭﺍﻟﺜﻴﺐ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻃﻴﺒﺎ[ ﻓﺴﺮﻩ ﺑﺎﻟﻄﻴﺐ ﻟﻴﻜﻮﻥ ﻣﻐﺎﺋﺮﺍﹰ ﻟـ﴿ﻣﺮﻳﺌﺎﹰ﴾ ،ﻓﻼ ﻳﻜﻮﻥ ﺗﺎﻛﻴﺪﺍﹰ ﻛﻤﺎ ﻗﻴﻞ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻧﺰﻟﺖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻱ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﻗﻮﻟﻪ﴿ :ﻓﺈﻥ ﻃﱭ ﻟﻜﻢ ...ﺇﱁ﴾] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ﴿]:ﻭﻻ ﺗﺆﺗﻮﺍ ﺍﻟﺴﻔﻬﺂﺀ﴾[ ﰲ ﺍﻵﻳﺔ ﺍﳊﺚ ﻋﻠﻰ ﺣﻔﻆ ﺍﻷﻣﻮﺍﻝ ﻭﻋﺪﻡ ﺗﻀﻴﻴﻌﻬﺎ).ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﻣﻮﺍﳍﻢ[ ﺇﳕﺎ ﻧﺴﺒﻬﺎ ﻟﻸﻭﻟﻴﺎﺀ ﻷﻢ ﻫﻢ ﺍﳌﺘﺼﺮﻓﻮﻥ ﻓﻴﻬﺎ ،ﻓﺎﻹﺿﺎﻓﺔ ﻟﻴﺴﺖ ﻟﻠﻤِﻠﹾﻚ ﻭﺇﳕﺎ ﻫﻲ ﻷﺩﱏ ﻣﻼﺑﺴﺔ) .ﺻﺎﻭﻱ( )(٦
ﻗﻮﻟﻪ] :ﺃﻭﺩﻛﻢ[ ﺍﻷﻭﺩ ﺑﻔﺘﺤﺘﲔ ﻭﺑﻔﺘﺢ ﻓﺴﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺍﻻﻋﻮﺟﺎﺝ) .ﺻﺎﻭﻱ ،ﲨﻞ( )(٧
ﻗﻮﻟﻪ] :ﺃﻃﻌﻤﻮﻫﻢ ﻣﻨﻬﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﰲ¼ ﲟﻌﲎ ½ﻣﻦ¼ ،ﻭﱂ ﻳﻘﻞ ½ﻣﻨﻬﺎ¼ ﻟﺌﻼ ﻳﻜﻮﻥ ﺫﻟﻚ ﺃﻣﺮﺍﹰ ﺑﺄﻥ ﳚﻌﻠـﻮﺍ ﺑﻌـﺾ ﺃﻣـﻮﺍﳍﻢ ﺭﺯﻗـﹰﺎ )(٨
ﳍﻢ ،ﺑﻞ ﺃﻣﺮﻫﻢ ﺃﻥ ﳚﻌﻠﻮﺍ ﺃﻣﻮﺍﳍﻢ ﻣﻜﺎﻧﺎﹰ ﻟﺮﺯﻗﻬﻢ ﺑﺄﻥ ﻳﺘﺠﺮﻭﺍ ﻓﻴﻬﺎ ﻭﻳﺜﻤﺮﻭﺍ ﻓﻴﺠﻌﻠﻮﺍ ﺃﺭﺯﺍﻗﻬﻢ ﻣﻦ ﺍﻷﺭﺑﺎﺡ ﻻ ﻣـﻦ ﺃﺻـﻮﻝ ﺍﻷﻣـﻮﺍﻝ.
]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺈﻋﻄﺎﺋﻬﻢ ﺃﻣﻮﺍﳍﻢ[ ﻛﺄﻥ ﻳﻘﻮﻝ ﺍﻟﻮﱄ ﻟﻠﻴﺘﻴﻢ ﻣﺎﻟﹸﻚ ﻋﻨﺪﻱ ،ﻭﺃﻧﺎ ﺃﻣﲔ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﺑﻠﻐـﺖ ﻭﺭﺷـﺪﺕ ﺃﻋﻄﻴﺘـﻚ ﻣﺎﻟـﻚ ،ﻭﺫﻟـﻚ )(٩
ﻷﺟﻞ ﺗﻄﻴﻴﺐ ﺧﻮﺍﻃﺮﻫﻢ ﻭﻷﺟﻞ ﺃﻥ ﳚﺪﻭﺍ ﰲ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺷﺪ) .ﲨﻞ ،ﺻﺎﻭﻱ(
) (١٠ﻗﻮﻟﻪ] :ﻭﺍﺑﺘﻠﻮﺍ ﺍﻟﻴﺘٰﻤٰﻰ[ ﺍﻻﺑﺘﻼﺀ ﻋﻨﺪﻧﺎ ﺃﻥ ﻳﺪﻓﻊ ﺇﻟﻴﻪ ﻣﺎ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺣﱴ ﺗﺘﺒﲔ ﺣﺎﻟﻪ ﻓﻴﻤﺎ ﳚﻲﺀ ﻣﻨﻪ ،ﻭﻓﻴـﻪ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﺟـﻮﺍﺯ ﺇﺫﻥ
ﺍﻟﺼﱯ ﺍﻟﻌﺎﻗﻞ ﰲ ﺍﻟﺘﺠﺎﺭﺓ) .ﻣﺪﺍﺭﻙ(
) (١١ﻗﻮﻟﻪ] :ﻭﺗﺼﺮﻓﻬﻢ ﰲ ﺃﺣﻮﺍﳍﻢ[ ﺍﻷﻭﱃ ﰲ ﺃﻣﻮﺍﳍﻢ) .ﲨﻞ(
٢٧٢
www.madinah.in
Madinah Gift Centre
`
ۤ
)(٣
ﺎح﴾) (١أي ﺻﺎروا أﻫﻼ ﻟﻪ) (٢ﺑﺎﻻﺣﺘﻼم أو اﻟﺴﻦ وﻫﻮ اﺳﺘﻜﻤﺎل ﲬﺲ ﻋﺸﺮة ﺳﻨﺔ ﻋﻨـﺪ اﻟـﺸﺎﻓﻌﻲ ﴿ َﺣ ٰ ّ ِ َ
اذا ﺑَﻠ َُﻐﻮا اﻟﻨ َ َ
اﻣﻮاﻟ ُ ْﻢ َو َﻻ َﺗﺎْ ُ ُ ْ
ﻠﻮ َ ۤﺎ ﴾) (٦أﻳﻬﺎ اﻷوﻟﻴﺎء ﻓﺎدﻓﻌﻮا ِ َاﻟﻴْ ِ ْﻢ َ ْ َ َ ﺴﺘﻢ﴾ أﺑﺼﺮﺗﻢ ﴿ﻣﻨْ ُ ْﻢ ُ ْ ً ﻓﺎن َ ْ ُ ْ
﴿َ ِْ
)(٥ )(٤
رﺷﺪا﴾ ﺻﻼﺣﺎ ﰲ دﻳﻨﻬﻢ وﻣﺎﳍﻢ ﴿ َ ْ َ ُ
ﻳﻜ َ ُ ْوا﴾ رﺷﺪاء ﻓﻴﻠﺰﻣﻜﻢ ﺗﺴﻠﻴﻤﻬﺎ إﻟﻴﻬﻢ ان ْ
ﺑﺪارا﴾ أي ﻣﺒﺎدرﻳﻦ إﱃ إﻧﻔﺎﻗﻬﺎ ﳐﺎﻓﺔ ﴿ َ ْ
)(٨
﴿ا ِ ْ َ ًاﻓﺎ﴾ ﺑﻐﲑ ﺣﻖ ﺣﺎل ﴿و ِ َ ً
)(٧
ﻗﻮﻟﻪ] :ﺣﱴ ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﺍﻟﻨﻜﺎﺡ[ ½ﺣﱴ¼ ﺍﺑﺘﺪﺍﺋﻴﺔ ﻭﻫﻲ ﺍﻟﱵ ﺗﻘﻊ ﺑﻌﺪﻫﺎ ﺍﳉﻤﻞ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﲨﻠﺔ ﺷﺮﻃﻴﺔ ﺟﻌﻠﺖ ﻏﺎﻳﺔ ﻟﻼﺑﺘﻼﺀ ،ﻭﻓﻌﻞ )(١
ﺍﻟﺸﺮﻁ ﺑﻠﻐﻮﺍ ،ﻭﺟﻮﺍﺑﻪ ﺍﻟﺸﺮﻃﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺻﺎﺭﻭﺍ ﺃﻫﻼ ﻟﻪ[ ﺃﻱ ﺃﻫﻼﹰ ﻷﻥ ﻳﻌﻘﺪﻭﻩ ﺑﺄﻧﻔﺴﻬﻢ ﻭﺇﻻ ﻓﺎﻟﺼﻐﲑ ﻳﺰﻭﺟﻪ ﺃﺑﻮﻩ) .ﲨﻞ( )(٢
ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ[ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﲦﺎﱐ ﻋﺸﺮﺓ ﺳﻨﺔ ﻟﻠﻐﻼﻡ ﻭﺳﺒﻊ ﻋـﺸﺮﺓ ﺳـﻨﺔ ﻟﻠﺠﺎﺭﻳـﺔ ،ﻭﻗـﺎﻻ ﺇﺫﺍ ﰎ ﻟﻠﻐـﻼﻡ )(٣
ﻭﺍﳉﺎﺭﻳﺔ ﲬﺲ ﻋﺸﺮﺓ ﺳﻨﺔ ﻓﻘﺪ ﺑﻠﻐﺎ ﻭﻫﻮ ﺭﻭﺍﻳﺔ ﻋﻦ ﺃﰊ ﺣﻨﻴﻔﺔ ﺃﻳﻀﺎﹰ ﻭﻋﻠﻴﻪ ﺍﻟﻔﺘﻮﻯ .ﻗﺎﻝ ﰲ ﺍﻟﻜﱰ ﻭﻳﻔﱴ ﺑـﺎﻟﺒﻠﻮﻍ ﻓﻴﻬﻤـﺎ ﲞﻤـﺲ
ﻋﺸﺮﺓ ﺳﻨﺔ .ﻭﰲ ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ ﻓﺈﻥ ﱂ ﻳﻮﺟﺪ ﻓﻴﻬﻤﺎ ﺷﻲﺀ ﻓﻤﱴ ﻳﺘﻢ ﻟﻜﻞ ﻣﻨـﻬﻤﺎ ﲬـﺲ ﻋـﺸﺮﺓ ﺳـﻨﺔ ﺑـﻪ ﻳﻔـﱴ ﻟﻘـﺼﺮ ﺃﻋﻤـﺎﺭ ﺃﻫـﻞ
ﺯﻣﺎﻧﻨﺎ .ﻭﺃﺩﱏ ﻣﺪﺓ ﺍﻟﺒﻠﻮﻍ ﻟﻪ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﺳﻨﺔ ﻭﳍﺎ ﺗﺴﻊ ﺳﻨﲔ ﻫﻮ ﺍﳌﺨﺘﺎﺭ) .ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﺑﺼﺮﰎ[ ﻟﻮ ﻓﺴﺮﻩ ﺑـ ½ﻋﻠﻤﺘﻢ¼ ﻟﻜﺎﻥ ﺃﻧﺴﺐ ﺑﺎﳌﻘﺎﻡ ﻛﻤﺎ ﺻﻨﻊ ﻏﲑﻩ) .ﲨﻞ( )(٤
0 0
0 0
ﻗﻮﻟﻪ] :ﺻﻼﺣﺎ ﰲ ﺩﻳﻨﻬﻢ ﻭﻣﺎﳍﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺍﻟﺸﺎﻓﻌﻲ ،ﺗﻔﺼﻴﻠﻪ ﺃﻧﻪ ﺍﺧﺘﻠﻒ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺩﻓﻊ ﻣﺎﻟﻪ ﺇﻟﻴﻪ ،ﻗﺎﻝ ﺃﺑـﻮ )(٥
ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻻﻳﺪﻓﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ ﺣﱴ ﻳﺒﻠﻎ ﲬﺴﺎﹰ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ،ﻓﺈﺫﺍ ﺑﻠﻎ ﺫﻟﻚ ﺩﻓﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ ﻋﻠﻰ ﻛـﻞ ﺣـﺎﻝ ،ﻭﺇﳕـﺎ ﺍﻋﺘـﱪ
ﻫﺬﺍ ﺍﻟﺴﻦ ﻷﻥ ﻣﺪﺓ ﺑﻠﻮﻍ ﺍﻟﺬﻛﺮ ﻋﻨﺪﻩ ﺑﺎﻟﺴﻦ ﲦﺎﱐ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻓﺈﺫﺍ ﺯﺍﺩﺕ ﻋﻠﻴﻬﺎ ﺳﺒﻊ ﺳﻨﲔ ﻭﻫـﻲ ﻣـﺪﺓ ﻣﻌﺘـﱪﺓ ﰲ ﺗﻐـﲑ ﺃﺣـﻮﺍﻝ
ﺍﻹﻧﺴﺎﻥ ﻟﻘﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﻣﺮﻭﻫﻢ ﺑﺎﻟﺼﻼﺓ ﻟﺴﺒﻊ¼ ﻓﻌﻨﺪ ﺫﻟﻚ ﲤﺖ ﺍﳌـﺪﺓ ﺍﻟـﱵ ﳝﻜـﻦ ﻓﻴﻬـﺎ ﺣـﺼﻮﻝ ﺗﻐـﲑ ﺍﻷﺣـﻮﺍﻝ،
ﻓﻌﻨﺪﻫﺎ ﻳﺪﻓﻊ ﺇﻟﻴﻪ ﻣﺎﻟﻪ ،ﺃﻭﻧﺲ ﻣﻨﻪ ﺍﻟﺮﺷﺪ ﺃﻭ ﱂ ﻳﺆﻧﺲ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻻ ﻳﺪﻓﻊ ﺇﻟﻴـﻪ ﺃﺑـﺪﺍﹰ ﺇﻻ ﺑﺈﻳﻨـﺎﺱ ﺍﻟﺮﺷـﺪ ،ﻭﻫـﻮ
ﻗﻮﻝ ﺃﰊ ﻳﻮﺳﻒ ﻭﳏﻤﺪ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ) .ﺷﻴﺦ ﺯﺍﺩﻩ ،ﻛﺒﲑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﺄﻛﻠﻮﻫﺎ[ ﻣﺴﺘﺄﻧﻒ ،ﻭﻗﻮﻟﻪ﴿ :ﺇﺳﺮﺍﻓﺎﹰ ﻭﺑﺪﺍﺭﺍﹰ﴾ ﻓﻴﻪ ﻭﺟﻬـﺎﻥ ﺃﺣـﺪﳘﺎ :ﺃﻤـﺎ ﻣﻨـﺼﻮﺑﺎﻥ ﻋﻠـﻰ ﺍﳌﻔﻌـﻮﻝ ﻣـﻦ ﺃﺟﻠـﻪ ﺃﻱ )(٦
ﻷﺟﻞ ﺍﻹﺳﺮﺍﻑ ﻭﺍﻟِﺒﺪﺍﺭ .ﻭﻧﻘﻞ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ½ :ﻛـﺎﻥ ﺍﻷﻭﻟﻴـﺎﺀ ﻳـﺴﺘﻐﻨﻤﻮﻥ ﺃﻛـﻞ ﻣـﺎﻝ ﺍﻟﻴﺘـﻴﻢ ﻟـﺌﻼ ﻳﻜـﱪ
ﻓﻴﻨﺘﺰﻉ ﺍﳌﺎﻝ ﻣﻨﻬﻢ¼ ﻭﺍﻟﺜﺎﱐ :ﺃﻤﺎ ﻣﺼﺪﺭﺍﻥ ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ ﺃﻱ ﻣﺴﺮﻓﲔ ﻭﻣﺒﺎﺩﺭﻳﻦ ﻭﺍﺧﺘﺎﺭ ﻫﺬﺍ ﺍﳌﻔﺴﺮ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﺣﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺍﳌﻔﺴﺮ ﺇﱃ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺃﻥ ﴿ﺇﺳﺮﺍﻓﺎ﴾ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊﺎﻝ) .ﺷﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻣﺨﺎﻓﺔ[ ﻗﺪﺭﻩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﺃﻥ ﻳﻜﱪﻭﺍ﴾ ﻣﻔﻌﻮﻝ ﻷﺟﻠﻪ ،ﻭﻣﻔﻌﻮﻝ ﴿ﺑﺪﺍﺭﺍ﴾ ﳏﺬﻭﻑ ،ﺗﻘﺪﻳﺮﻩ :ﻭﻻ ﺗﺄﻛﻠﻮﻫﺎ ﺣـﺎﻝ )(٨
ﻛﻮﻧﻜﻢ ﻣﺴﺮﻓﲔ ﻓﻴﻬﺎ ﻣﺒﺎﺩﺭﻳﻦ ﻷﻛﻠﻬﺎ ﳐﺎﻓﺔ ﻃﺮﻭﻛﱪﻫﻢ ﻋﻠﻴﻜﻢ ﻓﻴﺄﺧﺬﻭﻫﺎ ﻣﻨﻜﻢ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻳﻌﻒ ﻋﻦ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ[ ﰲ ﺍﳌﺨﺘﺎﺭ ﻋﻒ ﻋﻦ ﺍﳊﺮﺍﻡ ﻳ ِﻌﻒ ﺑﺎﻟﻜﺴﺮ ﻋﻔﱠﺔﹲ ﻭﻋﻔـﺎ ﻭﻋﻔﹶﺎﻓﹶـﺔﹰ ﺃﻱ ﻛـﻒ ﻓﻬـﻮ ﻋـ
ﻒ ﻭﻋﻔﻴـﻒ، )(٩
ﻭﺍﳌﺮﺃﺓ ﻋﻔﹼﺔ ﻭﻋﻔﻴﻔﺔ .ﻭﻗﻮﻟﻪ½ :ﻭﳝﺘﻨﻊ ﻣﻦ ﺃﻛﻠﻪ¼ ﻋﻄﻒ ﺗﻔﺴﲑ) .ﲨﻞ(
٢٧٣
www.madinah.in
Madinah Gift Centre
`
ﺪوا َﻋﻠ َْﻴ ِ ْﻢ﴾ أﻢ َﺗﺴﻠ َّﻤﻮﻫﺎ وﺑﺮﺋﺘﻢ اﻣﻮاﻟ ُ ْﻢ َ َ ْ
ﻓﺎﺷ ِ ُ ْ دﻓﻌﺘﻢ ِ َ ْ
اﻟﻴ ِ ْﻢ﴾ أي إﱃ اﻟﻴﺘﺎ ﴿ َ ْ َ َ ﺑﺎﻟﻤﻌﺮوف﴾ ﺑﻘﺪر أﺟﺮة ﻋﻤﻠﻪ)َ ِ َ ﴿ (١
ﻓﺎذا َ َ ْ ُ ْ ﴿ ِ َْ ْ ُْ ِ
ﻟﺌﻼ ﻳﻘﻊ اﺧﺘﻼف ﻓﺘـﺮﺟﻌﻮا إﱃ اﻟﺒﻴﻨﺔ وﻫﺬا أﻣﺮ إرﺷﺎد ﴿ َو َﻛ ٰ ِﺑﺎﷲِ﴾ اﻟﺒﺎء زاﺋﺪة ﴿ َ ِ
)(٢
ﺣﺴ ًْﺒﺎ) ﴾(۶ﺣﺎﻓﻈـﺎ ﻷﻋﻤـﺎل ﺧﻠﻘـﻪ
ﺟـﺎل﴾ اﻷوﻻد واﻷﻗﺮﺑـﺎء
وﳏﺎﺳﺒﻬﻢ ،وﻧﺰل ردا ﳌﺎ ﻛﺎن ﻋﻠﻴـﻪ اﳉﺎﻫﻠﻴـﺔ ﻣـﻦ ﻋـﺪم ﺗﻮرﻳـﺚ اﻟﻨـﺴﺎء واﻟـﺼﻐﺎر﴿ :ﻟ ِ َ ِ
)(٣
ﻗﻮﻟﻪ] :ﺑﻘﺪﺭ ﺃﺟﺮﺓ ﻋﻤﻠﻪ[ ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﻳﺄﻛﻞ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺟﺮﺓ ،ﻭﻻ ﻳﺰﺍﺩ ﺇﺫﺍ ﺃﻳﺴﺮ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺢ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻴﺔ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻓﺘﺮﺟﻌﻮﺍ ﺇﱃ ﺍﻟﺒﻴﻨﺔ[ ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻮﱄ ﺇﺫﺍ ﺍﺩﻋﻰ ﺩﻓﻊ ﺍﳌﺎﻝ ﻟِﻤﻮﻟﱢﻴﻪ ﻻ ﻳﺼﺪﻕ ﺇﻻ ﺑﺒﻴﻨﺔ) .ﲨﻞ( )(٢
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﺭﺩﺍ ...ﺇﱁ[ ﺭﻭﻱ ﺃﻥ ﺃﻭﺱ ﺑﻦ ﺛﺎﺑﺖ ﺍﻷﻧﺼﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺗﻮﰱ ،ﻭﺗﺮﻙ ﺍﻣﺮﺃﺗﻪ ﺃﻡ ﻛﹸﺤـﺔ ﺑـﻀﻢ ﺍﻟﻜـﺎﻑ ﻭﺍﳊـﺎﺀ )(٣
ﺍﳌﺸﺪﺩﺓ ﻭﺛﻼﺙ ﺑﻨﺎﺕ ﻟﻪ ﻣﻨﻬﺎ ،ﻓﻘﺎﻡ ﺭﺟﻼﻥ ﳘﺎ ﺍﺑﻨﺎ ﻋﻢ ﺍﳌﻴﺖ ﻭﻭﺻﻴﺎﻩ ﻭﳘﺎ ﺳﻮﻳﺪ ﻭﻋﺮﻓﺠﺔ ،ﻓﺄﺧﺬﺍ ﻣﺎﻟﻪ ﻭﱂ ﻳﻌﻄﻴﺎ ﺍﻣﺮﺃﺗـﻪ ﻭﻻ
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ﺑﻨﺎﺗﻪ ﺷﻴﺌﺎﹰ ،ﻭﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻻ ﻳﻮﺭﺛﻮﻥ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﺍﻟﺼﻐﺎﺭ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺼﻐﲑ ﺫﻛﺮﹰﺍ ،ﻭﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﻮﺭﺛـﻮﻥ ﺍﻟﺮﺟـﺎﻝ ﻭﻳﻘﻮﻟـﻮﻥ ﻻ
ﻳﻌﻄﻰ ﺇﻻ ﻣﻦ ﻗﺎﺗﻞ ﻭﺣﺎﺯ ﺍﻟﻐﻨﻴﻤﺔ ،ﻓﺠﺎﺀﺕ ﺃﻡ ﻛﺤﺔ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﻣﺴﺠﺪ ﺍﻟﻔﻀﻴﺦ ،ﻭﻫﻮ ﺑﺎﻟـﻀﺎﺩ ﻭﺍﳋـﺎﺀ
ﺍﳌﻌﺠﻤﺘﲔ ﻣﻮﺿﻊ ﺑﺎﳌﺪﻳﻨﺔ ،ﻓﺸﻜﺖ ﺇﻟﻴﻪ ﻭﻗﺎﻟﺖ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ )ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ( ﺇﻥ ﺃﻭﺱ ﺑﻦ ﺛﺎﺑﺖ ﻣﺎﺕ ﻭﺗﺮﻙ ﻋﻠـﻲ ﺛـﻼﺙ
ﺑﻨﺎﺕ ﻭﺃﻧﺎ ﺍﻣﺮﺃﺗﻪ ﻭﻟﻴﺲ ﻋﻨﺪﻱ ﻣﺎ ﺃﻧﻔﻖ ﻋﻠﻴﻬﻦ ،ﻭﻗﺪ ﺗﺮﻙ ﺃﺑﻮﻫﻦ ﻣﺎﻻﹰ ﺣﺴﻨﺎﹰ ﻭﻫﻮ ﻋﻨﺪ ﺳﻮﻳﺪ ﻭﻋﺮﻓﺠﺔ ﱂ ﻳﻌﻄﻴـﺎﱐ ﻭﻻ ﺑﻨﺎﺗـﻪ ﺷـﻴﺌﹰﺎ،
ﻭﻫﻦ ﰲ ﺣﺠﺮﻱ ﻻ ﻳﻄﻌﻤﻦ ﻭﻻ ﻳﺴﻘﲔ ،ﻓﺪﻋﺎﳘﺎ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻓﻘـﺎﻻ :ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ
ﻼ ﻭﻻ ﻳﻨﻜﲔ ﻋﺪﻭﺍﹰ ،ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﺄﺛﺒﺘـﺖ ﳍـﻦ ﺍﳌـﲑﺍﺙ ،ﻓﻘـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﺃﻭﻻﺩﻫﺎ ﻻ ﻳﺮﻛﱭ ﻓﺮﺳﹰﺎ ﻭﻻ ﳛﻤﻠﻦ ﻛ ﹰ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﻻ ﺗﻘﺮﺑﺎ ﻣﻦ ﻣﺎﻝ ﺃﻭﺱ ﺷﻴﺌﺎﹰ ﻓﺈﻥ ﺍﷲ ﺟﻌﻞ ﻟﺒﻨﺎﺗﻪ ﻧﺼﻴﺒﺎ ﳑﺎ ﺗﺮﻙ ﻭﱂ ﻳﺒﲔ ﻛﻢ ﻫﻮ ﺣﱴ ﺃﻧﻈﺮ ﻣﺎ ﻳـﱰﻝ ﻓـﻴﻬﻦ¼ ،ﻓـﺄﻧﺰﻝ
ﺍﷲ ﺗﻌﺎﱃ ﴿ﻳﻮﺻﻴﻜﻢ ﺍﷲ ﰲ ﺃﻭﻻﺩﻛﻢ﴾ ﻓﺄﻋﻄﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻡ ﻛﹸﺤﺔ ﺍﻟﺜﻤﻦ ﻭﺍﻟﺒﻨـﺎﺕ ﺍﻟﺜﻠـﺜﲔ ﻭﺍﻟﺒـﺎﻗﻲ ﻻﺑـﲏ ﺍﻟﻌـﻢ ،ﻭﻫـﺬﺍ
ﺩﻟﻴﻞ ﻋﻠﻰ ﺟﻮﺍﺯ ﺗﺄﺧﲑ ﺍﻟﺒﻴﺎﻥ ﻋﻦ ﺍﳋﻄﺎﺏ) .ﺧﻄﻴﺐ(
ﻗﻮﻟﻪ] :ﳑﺎ ﻗﻞ ﻣﻨﻪ ﺃﻭ ﻛﺜﺮ[ ﺑﺪﻝ ﻣﻦ ½ﻣﺎ¼ ﺍﻟﺜﺎﻧﻴﺔ ﺑﺈﻋﺎﺩﺓ ﺍﳉﺎﺭ ،ﻭﺇﻟﻴﻬـﺎ ﻳﻌـﻮﺩ ﺍﻟـﻀﻤﲑ ﺍـﺮﻭﺭ ،ﻭﻫـﺬﺍ ﺍﻟﺒـﺪﻝ ﻣـﺮﺍﺩ ﰲ ﺍﳉﻤﻠـﺔ )(٤
ﺍﻷﻭﱃ ﺃﻳﻀﺎ ﳏﺬﻭﻑ ﻟﻠﺘﻌﻮﻳﻞ ﻋﻠﻰ ﺍﳌﺬﻛﻮﺭ ،ﻭﻓﺎﺋﺪﺗﻪ ﺩﻓﻊ ﺗﻮﻫﻢ ﺍﺧﺘﺼﺎﺹ ﺑﻌﺾ ﺍﻷﻣﻮﺍﻝ ﺑﺒﻌﺾ ﺍﻟﻮﺭﺛـﺔ ﻛﺎﳋﻴـﻞ ﻭﺁﻟـﺔ ﺍﳊـﺮﺏ
ﻟﻠﺮﺟﺎﻝ ﻭﲢﻘﻴﻖ ﺃﻥ ﻟﻜﻞ ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ ﺣﻘﺎ ﻣﻦ ﻛﻞ ﻣﺎ ﺩﻕ ﻭﺟﻞﱠ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺟﻌﻠﻪ ﺍﷲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﻧﺼﻴﺒﺎ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﳉﻌﻞ ﺍﳌﻘﺪﺭ ﺍﳌﻔﻬﻮﻡ ﳑﺎ ﻗﺒﻞ ﻛﻤﺎ ﻻ ﳜﻔﻰ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺃﻳﻬﺎ ﺍﻷﻭﻟﻴﺎﺀ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳋﻄﺎﺏ ﻷﻭﻟﻴﺎﺀ ﺍﻟﻴﺘﺎﻣﻰ) .ﲨﻞ( ]ﻋﻠﻤﻴﺔ[ )(٦
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www.madinah.in
Madinah Gift Centre
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ﻣﻌﺮوﻓﺎ) ﴾(۸ﲨﻴﻼ ﺑﺄن ﺗﻌﺘﺬروا إﻟﻴﻬﻢ) (١أﻧﻜﻢ ﻻ ﲤﻠﻜﻮﻧﻪ وأﻧﻪ ﻟﻠﺼﻐﺎر وﻫﺬا ﴿ َﻟ ُ ْﻢ﴾ إذا ﻛﺎن اﻟﻮرﺛﺔ ﺻﻐﺎرا ﴿ َ ْ ً
ﻗﻮﻻ ْ ُ ْ ً
ﻗﻴﻞ إﻧﻪ ﻣﻨﺴﻮخ وﻗﻴﻞ ﻻ وﻟﻜـﻦ ـﺎون اﻟﻨـﺎس ﰲ ﺗﺮﻛـﻪ وﻋﻠﻴـﻪ) (٢ﻓﻬـﻮ ﻧـﺪب وﻋـﻦ اﺑـﻦ ﻋﺒـﺎس واﺟـﺐ ﴿ َو ْ َ ْ َ
ﻟـﻴﺨﺶ﴾ أي
ﺧﻠﻔ ِ ْـﻢ﴾ أي ﺑﻌـﺪ ﻣـﻮﻢ ﴿ ُ ً ﻳﻦ َ ْﻟﻮ َ َ ُ ْ
ﺗﺮﻛﻮا﴾ أي ﻗـﺎرﺑﻮا أن ﻳﺘ ـﺮﻛﻮا ﴿ ِ ْ ﻟﻴﺨﻒ ﻋ اﻟﻴﺘﺎ ﴿ ِ
)(٣
ﺿـﻌﻔﺎ﴾ أوﻻدا
ذرﻳـﺔ ِ ٰ ً ﻣـﻦ َ ْ ِ اﻟﺬ ْ َ ْ
ﺘﻘﻮا اﷲَ﴾) (٥ﰲ أﻣﺮ اﻟﻴﺘـﺎ وﻟﻴـﺄﺗﻮا إﻟـﻴﻬﻢ ﻣـﺎ ﳛﺒـﻮن أن ﻳﻔﻌـﻞ ﺑـﺬرﻳﺘﻬﻢ ﻣـﻦ
ﻓﻠ َ ُ ﺻﻐﺎرا ﴿ َ ُ ْ
ﺧﺎﻓﻮا َﻋﻠ َْﻴ ِ ْﻢ﴾ اﻟﻀﻴﺎع ﴿ َ ْ )(٤
ﺳﺪﻳﺪا) ﴾(۹ﺻﻮاﺑﺎ ﺑﺄن ﻳﺄﻣﺮوه أن ﻳﺘﺼﺪق ﺑﺪون ﺛﻠﺜﻪ وﻳﺪع اﻟﺒﺎ ﻟﻮرﺛﺘـﻪ ﺑﻌﺪﻫﻢ ﴿ َو ْ َ ُ ْ ُ ْ
ﻟﻴﻘﻮﻟﻮا﴾) (٦ﻟﻠﻤﻴﺖ ﴿ َ ْ ً
ﻧــــــــــ
ﻗﻮﻻ َ ِ ْ ً
ﻧــــ ﳌﻦ ﺣﻀﺮﺗﻪ ﺍﻟﻮﻓﺎﺓ.
? ﺃﻱ ﻓﻘﺮﺍﺀ١٢ .ﻙ
ﻇﻠﻤﺎ﴾ ﺑﻐﲑ ﺣﻖ ............................................
ﺘﻤﻰ ُ ْ ً
اﻣﻮال ْاﻟ َ ٰ ٰ ﻳﻦ َﻳﺎْ ُ ُ ْ َ وﻻ ﻳﺘـﺮﻛﻬﻢ ﻋﺎﻟﺔ ﴿ ِان ِ
)(٧
ﻠﻮن َ ْ َ َ اﻟﺬ ْ َ
0 0
ﻗﻮﻟﻪ] :ﺃﻥ ﻳﺘﺮﻛﻮﺍ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﻟﻮ﴾ ﲟﻌﲎ ½ﺃﻥ¼ ،ﻭﻟﺬﺍ ﺗﺮﻙ ﺍﻟﻼﻡ ﰲ ﺟﻮﺍﺏ ½ﻟﻮ¼] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﻭﻻﺩﺍ ﺻﻐﺎﺭﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟـﺬﺭﻳﺔ ﻭﻟﺪﻩ ﻭﻧﺴﻠﻪ ﻛﻤﺎ ﻫﻮ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﻠﻐﺔ ﺃﻳﻀﺎ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﻞ ﺫﻟﻚ ﻣـﻦ )(٤
ﺍﻟﺬﺭ ﲟﻌﲎ ﺍﻟﺘﻔﺮﻳﻖ ﻛﻤﺎ ﰲ ﺍﻟﻠﺴﺎﻥ ﻭﻏﲑﻩ .ﻭﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟـﻀﻌﻔﺎﺀ ﺍﻟﺼﻐﺎﺭ ﺑﺈﺭﺍﺩﺓ ﺍﳌﻠﺰﻭﻡ ﻣﻦ ﺍﻟﻼﺯﻡ ﻟﻴﻜـﻮﻥ ﺃﺩﻝ ﻋﻠـﻰ ﻋـﺪﻡ
ﻗﺪﺭﺓ ﺍﻟﻜﺴﺐ ﻭﻫﻮ ﺍﻷﻭﻓﻖ ﺑﺎﳌﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻠﻴﺘﻘﻮﺍ ﺍﷲ[ ﺍﻟﺘﻘﻮﻯ ﻣﺴﺒﺒﺔ ﻋﻦ ﺍﳋﻮﻑ ﺍﻟﺬﻱ ﻫﻮ ﺍﳋﺸﻴﺔ ،ﻓﻠـﺬﻟﻚ ﺫﻛـﺮﺕ ﻓـﺎﺀ ﺍﻟـﺴﺒﺒﻴﺔ ﻓﻔـﻲ ﺍﻵﻳـﺔ ﺍﳉﻤـﻊ ﺑـﲔ ﺍﳌﺒـﺪﺃ )(٥
ﻭﺍﳌﻨﺘﻬﻰ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻟﻴﻘﻮﻟﻮﺍ[ ﺍﻷﻭﱃ ﻟﻠﻤﺮﻳﺾ ﻛﻤﺎ ﰲ ﻋﺒﺎﺭﺓ ﻏﲑﻩ ،ﻭﺃﻭﱃ ﻣﻦ ﻫﺬﺍ ﻛﻠـﻪ ﻭﻟﻴﻘﻮﻟـﻮﺍ ﻟﻠﻴﺘـﺎﻣﻰ ﺑـﺄﻥ ﻳﻘﻮﻟـﻮﺍ ﳍـﻢ ﻣﺜـﻞ ﻣـﺎ ﻳﻘﻮﻟـﻮﻥ )(٦
ﻷﻭﻻﺩﻫﻢ ﻣﻦ ﺍﳋﻄﺎﺏ ﺇﻟﻴﻬﻢ ﺍﳌﺘﻀﻤﻦ ﻟﻠﺸﻔﻘﺔ ﻭﺍﻟﺘﺄﺩﻳﺐ ،ﻭﺫﻟﻚ ﻷﻥ ﺍﳋﻄﺎﺏ ﰲ ﻗﻮﻟﻪ﴿ :ﻭﻟﻴﺨﺶ﴾ ﻷﻭﻟﻴﺎﺀ ﺍﻟﻴﺘﺎﻣﻰ ﻋﻠﻰ ﺻـﻨﻴﻊ
ﺍﳌﻔﺴﺮ ،ﻓﻤﻘﺘﻀﻰ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻄﺎﺏ ﻫﻨﺎ ﳍﻢ ﺃﻳﻀﺎ ﻭﺑﻌﻀﻬﻢ ﺟﻌﻞ ﺍﳋﻄﺎﺏ ﰲ ﻗﻮﻟﻪ﴿ :ﻭﻟﻴﺨﺶ﴾ ﳌﻦ ﺣـﻀﺮ ﺍﳌـﺮﻳﺾ
ﻓﺠﻌﻠﻪ ﻫﻨﺎ ﻟﻪ ﺃﻳﻀﺎ ﻓﻔﻲ ﻛﻼﻣﻪ ﻧﻮﻉ ﺗﻠﻔﻴﻖ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ...ﺇﱁ[ ﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺭﺟﻞ ﻣﻦ ﻏﻄﻔﺎﻥ ﻳﻘﺎﻝ ﻟﻪ ﻣﺮﺛﹶﺪ ﺑﻦ ﺯﻳﺪ ﻭﻟِﻲ ﻣﺎﻝ ﻳﺘـﻴﻢ ،ﻭﻛـﺎﻥ ﺍﻟﻴﺘـﻴﻢ ﺍﺑـﻦ )(٧
ﺃﺧﻴﻪ ﻓﺄﻛﻠﻪ ،ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻓﻠﻤﺎ ﻧﺰﻟﺖ ﺍﻣﺘﻨﻌﻮﺍ ﻣـﻦ ﳐﺎﻟﻄـﺔ ﺍﻟﻴﺘـﺎﻣﻰ ﺑﺎﻟﻜﻠﻴـﺔ ،ﻓـﺸﻖ ﺍﻷﻣـﺮ ﻋﻠـﻰ ﺍﻟﻴﺘـﺎﻣﻰ ،ﻓـﺄﻧﺰﻝ ﺍﷲ
ﻋﺰﻭﺟﻞ﴿ :ﻭﺇﻥ ﲣﺎﻟﻄﻮﻫﻢ ﻓﺈﺧﻮﺍﻧﻜﻢ﴾ ]ﺍﻟﺒﻘﺮﺓ[ ﻭﻗﺪ ﺗﻮﻫﻢ ﺑﻌﻀﻬﻢ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻭﺇﻥ ﲣﺎﻟﻄﻮﻫﻢ ﻓﺈﺧﻮﺍﻧﻜﻢ﴾ ﻧﺎﺳﺦ ﳍـﺬﻩ ﺍﻵﻳـﺔ،
ﻭﻫﺬﺍ ﻏﻠﻂ ﳑﻦ ﺗﻮﳘﻪ ،ﻷﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺍﺭﺩﺓ ﰲ ﺍﳌﻨﻊ ﻣﻦ ﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘﺎﻣﻰ ﻇﻠﻤﹰﺎ ،ﻭﻫﺬﺍ ﻻ ﻳﺼﲑ ﻣﻨﺴﻮﺧﺎﹰ ،ﻷﻥ ﺃﻛﻞ ﻣﺎﻝ ﺍﻟﻴﺘـﻴﻢ
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www.madinah.in
Madinah Gift Centre
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ﺃﻱ ﺍﳌﺄﻛﻮﻝ١٢ .ﻛﻤﺎ
َﻮن﴾ ﺑﺎﻟﺒﻨﺎء ﻟﻠﻔﺎﻋﻞ واﳌﻔﻌﻮل ﻳﺪﺧﻠﻮن ﺑﻄﻮﻧ ِ ِ ْﻢ﴾ أي ﻣﻸﻫﺎ ﴿ َ ً اﻧﻤﺎ َﻳﺎْ ُ ُ ْ َ
﴿َِ
)(٣ )(٢ )(١
ﻧﺎرا﴾ ﻷﻧﻪ ﻳﺆول إﻟﻴﻬﺎ ﴿ َو َ َ ْ
ﺳﻴﺼﻠ ْ َ ﻠﻮن ِ ْ ُ ُ ْ
?
ﻉ
اﻻﻧﺜﻴ ْ ِ ﴾ إذا اﺟﺘﻤﻌﺘﺎ ﻣﻌﻪ) (٧ﻓﻠﻪ ﻧﺼﻒ اﳌﺎل وﳍﻤﺎ اﻟﻨـﺼﻒ ﻓـﺈن ﻛـﺎن ﻣﻌـﻪ ﴿ ِﻟﻠﺬ َ ِ ﴾ ﻣﻨﻬﻢ ﴿ ِﻣ ْ ُ
ﺜﻞ َﺣﻆ﴾ ﻧﺼﻴﺐ ﴿ ْ ُ ْ َ َ
?ﺍﻟﺬﹶﻛﹶﺮ١٢ .ﻙ
اﺛﻨﺘ ْ ِ َﻓ َﻠ ُﻦ ُ ُ َ
ﺛﻠﺜﺎ ﻓﻮق ْ َ َ ﻓﺎن ُﻛﻦ﴾ أي اﻷوﻻد ﴿ ِ َ ٓ ً
ﺴﺎء﴾ ﻓﻘﻂ ﴿ َ ْ َ واﺣﺪة ﻓﻠﻬﺎ اﻟﺜﻠﺚ وﻟﻪ اﻟﺜﻠﺜﺎن وإن اﻧﻔﺮد ﺣﺎز اﳌﺎل ﴿ َ ِ ْ
? ﺃﻱ ﺣﻆ ﺍﻟﺜﻠﺜﲔ١٢ .ﻛﻤﺎ
ﺗﺮك﴾ اﳌﻴﺖ) (٨وﻛﺬا اﻻﺛﻨﺘﺎن) (٩ﻷﻧﻪ ﻟﻸﺧﺘﲔ ﺑﻘﻮﻟﻪ ﴿ﻓﻠﻬﻤﺎ اﻟﺜﻠﺜﺎن ﳑﺎ ﺗﺮك﴾ ..........................
َﻣﺎ َ َ َ
ﺗﻌﺎﱃ ﰲ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ ﴿ﻓﺈﻥ ﻛﺎﻧﺖ ﺇﺛﻨﺘﲔ﴾ ١٢ﻙ =
ﺑﻐﲑ ﺣﻖ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻜﺒﺎﺋﺮ .ﻭﻗﻮﻟﻪ﴿ :ﻭﺇﻥ ﲣﺎﻟﻄﻮﻫﻢ ﻓﺈﺧﻮﺍﻧﻜﻢ﴾ ﻭﺍﺭﺩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﺻﻼﺡ ﰲ ﺃﻣﻮﺍﻝ ﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﻹﺣـﺴﺎﻥ ﺇﻟـﻴﻬﻢ
ﻭﻫﻮ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﺮﺏ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻣِﻸﻫﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﻌﲎ ﺍﻟﻈﺮﻓﻴﺔ ،ﻭﻭﺟﻬﻪ ﺃﻥ ﺍﻟﻈﺮﻑ ﺇﳕﺎ ﻳﻜﻮﻥ ﻇﺮﻓﺎﹰ ﺇﺫﺍ ﺷﻐﻞ ﺑﺘﻤﺎﻣﻪ ﺍﳌﻈـﺮﻭﻑ ﻭﺇﻻ ﻓـﺎﻟﻈﺮﻑ ﺑﻌـﻀﻪ. )(١
]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻷﻧﻪ ﻳﺆﻭﻝ ﺇﻟﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺮﺩ ﺃﻢ ﻻ ﻳﺄﻛﻠﻮﻥ ﺍﻟﻨـﺎﺭ ﺑـﻞ ﺍﻷﻣـﻮﺍﻝ ،ﻭﻭﺟـﻪ ﺍﻟـﺪﻓﻊ ﺃﻥ ﺍﻟﻨـﺎﺭ ﳎـﺎﺯ ﻋﻠـﻰ ﻃﺮﻳـﻖ )(٢
ﺇﻃﻼﻕ ﺍﳌﺴﺒﺐ ﻭﺇﺭﺍﺩﺓ ﺍﻟﺴﺒﺐ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺪﺧﻠﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻟﻠﻤﻌﲎ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ،ﻭﺃﺻﻞ ﺍﻟﺼﻠﻲ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻓﺎﺳﺘﻌﻤﻞ ﰲ ﻻﺯﻡ ﻣﻌﻨﺎﻩ ،ﻭﻇﺎﻫﺮ ﻛﻼﻣﻪ ﺃﻧـﻪ )(٣
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ﻣﺘﻌﺪ ﺑﻨﻔﺴﻪ ،ﻭﻗﻴﻞ :ﺇﻧﻪ ﻳﺘﻌﺪﻯ ﺑﺎﻟﺒﺎﺀ ،ﻓﻴﻘﺎﻝ :ﺻِﻠﻲ ﺑﺎﻟﻨﺎﺭ) .ﺷﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﺎﺭﺍ ﺷﺪﻳﺪﺓ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺧﺼﻮﺹ ﺍﻟﻄﺒﻘﺔ ﺍﳌﺴﻤﺎﺓ ﺑﺬﻟﻚ ،ﻷﺎ ﻟﻌﺒﺎﺩ ﺍﻟﻮﺛﻦ ﺧﺎﺻﺔ ﻭﺭﲟﺎ ﻣـﺎﺕ ﺁﻛـﻞ )(٤
ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﻣﺴﻠﻤﹰﺎ .ﻭﺍﳊﺎﺻﻞ :ﺃﻧﻪ ﺗﺎﺭﺓ ﺗﻄﻠﻖ ﺗﻠﻚ ﺍﻷﲰﺎﺀ ﻋﻠﻰ ﻣـﺎ ﻳﻌـﻢ ﲨﻴـﻊ ﺍﻟﻄﺒﻘـﺎﺕ ﻭﺗـﺎﺭﺓ ﺗﻄﻠـﻖ ﻋﻠـﻰ ﻣـﺴﻤﻴﺎﺎ ﺧﺎﺻـﺔ.
]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﻮﺻﻴﻜﻢ ﺍﷲ ...ﺇﱁ[ ﺷﺮﻭﻉ ﰲ ﺗﻔﺼﻴﻞ ﺃﺣﻜﺎﻡ ﺍﳌﻮﺍﺭﻳﺚ ﺍﻤﻠﺔ ﰲ ﻗﻮﻟﻪ﴿ :ﻟﻠﺮﺟـﺎﻝ ﻧـﺼﻴﺐ ...ﺇﱁ﴾ ﻭﺑـﺪﺃ ﺑـﺎﻷﻭﻻﺩ )(٥
ﻷﻢ ﺃﻗﺮﺏ ﺍﻟﻮﺭﺛﺔ ﺇﱃ ﺍﳌﻴﺖ ﻭﺃﻛﺜﺮ ﺑﻘﺎﺀ ﺑﻌﺪ ﺍﳌﻮﺭﺙ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺷﺄﻥ[ ﻗﺪﺭ ﺍﳌﻀﺎﻑ ﻟﻴﺼﺢ ﻣﻌﲎ ﺍﻟﻈﺮﻓﻴﺔ) .ﺷِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺍﺟﺘﻤﻌﺘﺎ ﻣﻌﻪ[ ﻭﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﻟﻼﺑﻦ ﻣﻦ ﺍﳌـﲑﺍﺙ ﻣﺜـﻞ ﻧـﺼﻴﺐ ﺍﻟﺒﻨـﺘﲔ ﺣﻴـﺚ ﺍﺟﺘﻤـﻊ ﺍﻟـﺼﻨﻔﺎﻥ ،ﻭﲣـﺼﻴﺺ )(٧
ﺍﻟﺬﻛﺮ ﺑﺎﻟﺘﻨﺼﻴﺺ ﻋﻠﻰ ﺣﻈﻪ ﻷﻥ ﺍﻟﻘﺼﺪ ﺇﱃ ﺑﻴﺎﻥ ﻓﻀﻠﻪ ،ﻭﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻀﻌﻴﻒ ﻛﺎﻑ ﰲ ﺍﻟﺘﻔﻀﻴﻞ ،ﻓـﻼ ﳛـﺮﻣﻦ ﺑﺎﻟﻜﻠﻴـﺔ ﻭﻗـﺪ
ﺍﺷﺘﺮﻛﺎ ﰲ ﺍﳉﻬﺔ ﻭﺃﻥ ﻓﺎﺋﺪﺓ ﺍﻟﺘﻌﺼﻴﺐ ﺃﻥ ﺍﻟﻌﺎﺻﺐ ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺣﺎﺯ ﺍﳌﺎﻝ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺍﳌﻴﺖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺿﻤﲑ ﴿ﺗﺮﻙ﴾ ﻟﻠﻤﻴﺖ ،ﻭﻻ ﻳﺮﺩ ﺷﺒﻬﺔ ﺍﻹﺿـﻤﺎﺭ ﻗﺒـﻞ ﺍﻟـﺬﻛﺮ ﻷﻧـﻪ ﻣـﺬﻛﻮﺭ ﻣﻌـﲎ ﻷﻥ ﺍﻵﻳـﺔ ﳌـﺎ )(٨
ﻛﺎﻧﺖ ﰲ ﺍﳌﲑﺍﺙ ﻋﻠﻢ ﺃﻥ ﺍﻟﺘﺎﺭﻙ ﻫﻮﺍﳌﻴﺖ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻛﺬﺍ ﺍﻻﺛﻨﺘﺎﻥ[ ﺃﻱ ﺃﻥ ﺍﻻﺛﻨﺘﲔ ﻣﺜﻞ ﻣﺎ ﻓﻮﻕ ﰲ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺜﻠﺜﲔ ،ﻭﻗﻮﻟﻪ½ :ﻷﻧـﻪ ﻟﻸﺧـﺘﲔ ...ﺇﱁ¼ ﻫـﺬﺍﻥ ﺍﻟﻮﺟﻬـﺎﻥ ﻋﻠـﻰ )(٩
ﻋﺪﻡ ﺯﻳﺎﺩﺓ ﻟﻔﻈﺔ ½ﻓﻮﻕ¼ ﻓﻌﻠﻴﻪ ﻳﻜﻮﻥ ﺣﻜـﻢ ﺍﻟﺜﻨـﺘﲔ ﻣـﺄﺧﻮﺫﺍ ﺑﺎﻟﻘﻴـﺎﺱ ،ﻭﻗـﺪ ﻗـﺮﺭ ﰲ ﺍﻟﻘﻴـﺎﺱ ﻃـﺮﻳﻘﺘﲔ ،ﺇﺣـﺪﺍﳘﺎ :ﺍﻟﻘﻴـﺎﺱ ﻋﻠـﻰ
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www.madinah.in
Madinah Gift Centre
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ﻓﻬﻤﺎ أوﱃ وﻷن اﻟﺒﻨﺖ) (١ﺗﺴﺘﺤﻖ اﻟﺜﻠﺚ ﻣـﻊ اﻟـﺬﻛﺮ ﻓﻤـﻊ اﻷﻧﺜـﻰ أوﱃ ﻭ½ﻓـﻮق¼ ﻗﻴـﻞ ﺻـﻠﺔ) (٢وﻗﻴـﻞ ﻟـﺪﻓﻊ ﺗـﻮﻫﻢ زﻳـﺎدة
ﻧــــــــــ ﺃﻱ ﻋﺪﺩ ﺍﻟﺒﻨﺎﺕ١٢ .ﻙ
ـﺖ ﴾ اﳌﻮﻟـﻮدة اﻟﻨــﺼﻴﺐ ﺑﺰﻳــﺎدة اﻟﻌــﺪد ﳌــﺎ ﻓﻬــﻢ اﺳــﺘﺤﻘﺎق اﻟﺒﻨﺘــﲔ اﻟﺜﻠﺜــﲔ ﻣـﻦ ﺟﻌــﻞ اﻟﺜﻠــﺚ ﻟﻠﻮاﺣــﺪة ﻣـﻊ اﻟــﺬﻛﺮ ﴿ َو ِ ْ
ان َﺎﻧ َـ ْ
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ﻧـــــــ ﺍﻟﺜﻨﺘﲔ
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ﻭﺍﳌﺮﺍﺩ ﺍﺛﻨﺘﲔ ﻓﻤﺎ ﻓﻮﻕ ،ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺮﺍﺩ ﻗﻮﻟﻪ ﰲ ﺍﳉﺰﺍﺀ ½ﻓﻠﻬﻦ¼ ﻭﱂ ﻳﻘﻞ ½ﻓﻠﻬﻤﺎ¼ ،ﻭﻗﻮﻟﻪ½ :ﻭﻗﻴﻞ ﻟﺪﻓﻊ ...ﺇﱁ¼ ﺍﻟﻈـﺎﻫﺮ
ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻣﻘﺪﺭ ﺗﻘﺪﻳﺮﻩ ﻗﻴﻞ ﺻﻠﺔ ﻻ ﻓﺎﺋﺪﺓ ﳍﺎ ،ﻭﻗﻴﻞ ﻟﺪﻓﻊ ...ﺇﱁ ﻓﻴﻜﻮﻥ ﺍﻟﻘﻴﻞ ﺍﻟﺜﺎﱐ ﻣﺒﻨﻴﺎﹰ ﻋﻠﻰ ﺯﻳﺎﺩﺎ .ﻫﺬﺍ ﻫﻮ ﺍﻟﻈـﺎﻫﺮ،
ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻣﺒﲏ ﻋﻠﻰ ﺃﺻﺎﻟﺘﻬﺎ ،ﻭﻳﻜﻮﻥ ﳏﺼﻠﻪ ﺃﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺎ ﻟﺪﻓﻊ ﺗﻮﻫﻢ ...ﺇﱁ ﻻ ﻹﺧﺮﺍﺝ ﺍﻟﺜﻨﺘﲔ ﻋﻦ ﺍﺳـﺘﺤﻘﺎﻕ ﺍﻟﺜﻠـﺜﲔ ﻛﻤـﺎ
ﻫﻮ ﻣﻔﻬﻮﻡ ﻣﻦ ﺍﻟﺘﻘﻴﻴﺪ ﲝﺴﺐ ﻣﻘﺘﻀﻰ ﻣﻔﻬﻮﻡ ﺍﳌﺨﺎﻟﻔﺔ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻷﺑﻮﻳﻪ ...ﺇﱁ[ ﺷﺮﻭﻉ ﰲ ﺇﺭﺙ ﺍﻷﺻﻮﻝ ﻭ½ﺍﻟﺴﺪﺱ¼ ﻣﺒﺘﺪﺃ ﻭ½ﻷﺑﻮﻳـﻪ¼ ﺧـﱪ ﻣﻘـﺪﻡ ﻭ½ﻟﻜـﻞ ﻭﺍﺣـﺪ¼ ﺑـﺪﻝ ﻣـﻦ ½ﻷﺑﻮﻳـﻪ¼. )(٣
)ﲰﲔ(
ﻗﻮﻟﻪ] :ﻓﻘﻂ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﺣﺘﺮﺍﺯ ﻋﻤﺎ ﺇﺫﺍ ﻭﺭﺛﻪ ﺃﺑﻮﺍﻩ ﻣﻊ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰﻭﺟﺔ ﻷﻧﻪ ﻟﻴﺲ ﻟﻸﻡ ﰲ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺛﻠﺚ ﻣﺎ ﺗـﺮﻙ ﺑـﻞ ﺛﻠـﺚ )(٤
ﳉﻤﻬﻮﺭ .ﻭﻗﻮﻟﻪ ½ﺃﻭ ﻣﻊ ﺯﻭﺝ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺬﻫﺐ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﻷﻥ ﻋﻨـﺪﻩﻣﺎ ﻳﺒﻘﻰ ﺑﻌﺪ ﻓﺮﺽ ﺍﻟﺰﻭﺝ ﺃﻭ ﺍﻟﺰﻭﺟﺔ ﻭﻫﺬﺍ ﻋﻠﻰ ﻣﺬﻫﺐ ﺍ ﹸ
ﻟﻸﻡ ﺛﻠﺚ ﲨﻴﻊ ﺍﳌﺎﻝ ﻣﻊ ﺍﻟﺰﻭﺝ ﻭﺍﻟﺰﻭﺟﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻭ ﻣﻊ ﺯﻭﺝ[ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺰﻭﺝ ﻣﺎ ﻳﺸﻤﻞ ﺍﻟﺰﻭﺟﺔ ﻓﻴﻜﻮﻥ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻐﺮﺍﻭﻳﻦ ﺍﳌﺬﻛﻮﺭﺗﲔ ﺑﻘﻮﻟﻪ: )(٥
ﻭﻫﻜﺬﺍ ﻣﻊ ﺯﻭﺟﺔ ﻓﺼﺎﻋﺪﺍ) .ﲨﻞ( ﻭﺇﻥ ﻳﻜﻦ ﺯﻭﺝ ﻭﺃﻡ ﻭﺃﺏ ﻓﺜﻠﺚ ﺍﻟﺒﺎﻗﻲ ﳍﺎ ﻣﺮﺗﺐ
ﻗﻮﻟﻪ] :ﻓﺮﺍﺭﺍ[ ﻋﻠﺔ ﻟﻘﻮﻟﻪ½ :ﻭﻛـﺴﺮﻫﺎ¼ ﻓﺎﻟﻜـﺴﺮﺓ ﻟﻼﺗﺒـﺎﻉ ،ﻭﻗﻮﻟـﻪ½ :ﰲ ﺍﳌﻮﺿـﻌﲔ¼ ﺃﻱ ﻫـﺬﺍ ﻭﺍﻟـﺬﻱ ﺑﻌـﺪﻩ ﻭﻫـﻮ ﻗﻮﻟـﻪ ﴿ﻓﻸﻣـﻪ )(٦
ﺍﻟﺴﺪﺱ﴾) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺛﹸﻠﺚ ﺍﳌﺎﻝ[ ﺃﻱ ﻓﻴﻤﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ،ﻭﻗﻮﻟﻪ½ :ﺃﻭ ﻣﺎ ﻳﺒﻘﻰ¼ ﺃﻱ ﺃﻭ ﺛﻠـﺚ ﻣـﺎ ﻳﺒﻘـﻰ ،ﻭﺫﻟـﻚ ﻓﻴﻤـﺎ ﺇﺫﺍ )(٧
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٢٧٧
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Madinah Gift Centre
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اﻟﺴﺪس﴾ واﻟﺒﺎ ﻟﻸب وﻻ ﺷﻲء ﻟﻺﺧﻮة) (١و إرث ﻣﻦ ذﻛﺮ) (٢ﻣﺎ ذﻛﺮ ﴿ ِﻣﻦ َ ْﻌﺪِ﴾ ﺗﻨﻔﻴﺬ
)(٣
ﻓﺼﺎﻋﺪا ذﻛﻮرا أو إﻧﺎﺛﺎ ﴿ َﻓ ِﻼ ُﻣ ِ ُ ُ
ﻳـﻦ﴾ ﻋﻠﻴـﻪ وﺗﻘـﺪﻳﻢ اﻟﻮﺻـﻴﺔ ﻋـ اﻟـﺪﻳﻦ وإن ﻛﺎﻧـﺖ وﺻﻴ ٍﺔ ْﻳﻮ ِ ْ ﴾ ﺑﺎﻟﺒﻨﺎء ﻟﻠﻔﺎﻋﻞ واﳌﻔﻌﻮل ﴿ ﺑ ِ َ ۤـﺎ َ ْاو﴾ ﻗـﻀﺎء)َ ﴿ (٤د ْ ٍ
﴿َ ِ
ﻋﻦ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﻮﻓﺎﺀ ﺑﺎﻹﲨﺎﻉ.
ﺗـﺪرون َاﻳ ُ ْـﻢ اَ ْ َ ُب ُ ْ
َﻜـﻢ َﻔ ًْﻌـﺎ﴾ ﰲ اﻟـﺪﻧﻴﺎ ﺑﺎؤﻛﻢ َو َ ْ َ ٓ ُ ُ ْ
اﺑﻨﺎؤﻛﻢ﴾ ﻣﺒﺘﺪأ ﺧـﱪه ﴿ َﻻ َ ْ ُ ْ َ ١٢ﻙء ﻟﻼﻫﺘﻤﺎم ﺑﻬﺎ ﴿ َ ٓ ُ ُ ْ
ﻣﺆﺧﺮة ﻋﻨﻪ ﰲ اﻟﻮﻓﺎ
)(٦ )(٥ ?
واﻵﺧﺮة ﻓﻈﺎن أن اﺑﻨﻪ) (٧أﻧﻔﻊ ﻟﻪ ﻓﻴﻌﻄﻴﻪ اﳌـﲑاث ﻓﻴﻜـﻮن اﻷب أﻧﻔـﻊ وﺑـﺎﻟﻌﻜﺲ) (٨وإﳕـﺎ اﻟﻌـﺎﻟﻢ ﺑـﺬﻟﻚ ﻫـﻮ اﷲ
ﻣﻦ اﷲ ِ ِان اﷲَ َ َ
ﺎن َﻋﻠ ِ ْ ً ﴾ ﲞﻠﻘﻪ ﴿ َﺣﻜِ ْ ً )..................................... ﴾(۱۱ ﻓﻔﺮض) (٩ﻟﻜﻢ اﳌﲑاث ﴿ َ ِ ْ َ ً
ﻀﺔ َ
ﻛﺎﻥ ﻫﻨﺎﻙ ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ،ﻭﻗﻮﻟﻪ½ :ﻭﺍﻟﺒﺎﻗﻲ ﻟﻸﺏ¼ ﺃﻱ ﰲ ﻛﻞ ﻣﻦ ﺍﳌﺴﺌﻠﺘﲔ ،ﻓﺎﳌﺮﺍﺩ ﺑﺎﻟﺒﺎﻗﻲ ﺍﻟﺒﺎﻗﻲ ﺑﻌﺪ ﺇﺧﺮﺍﺝ ﺛﻠـﺚ ﺍﳌـﺎﻝ ،ﺃﻭ
ﺑﻌﺪ ﺇﺧﺮﺍﺝ ﻧﺼﻴﺐ ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ،ﻭﺛﻠﺚ ﺍﻟﺒﺎﻗﻲ ﻟﻸﻡ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻻ ﺷﻲﺀ ﻟﻺﺧﻮﺓ[ ﻓﻘﺪ ﺣﺠﺒﻮﺍ ﺍﻷﻡ ﻣﻊ ﺣﺠﺒﻬﻢ ﺑﺎﻷﺏ ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﺧﺴﺘﻬﻢ) .ﲨﻞ( )(١
ﻗﻮﻟﻪ] :ﻭ ﺇﺭﺙ ﻣﻦ ﺫﻛﺮ[ ﺃﻱ ﻣﻦ ﺍﻷﻭﻻﺩ ﻭﺍﻷﺻﻮﻝ ،ﻭﻗﻮﻟﻪ½ :ﻣﺎ ﺫﻛﺮ¼ ﻣﻔﻌـﻮﻝ ﺍﳌـﺼﺪﺭ ،ﻭﻗﻮﻟـﻪ½ :ﻣـﻦ ﺑﻌـﺪ ﻭﺻـﻴﺔ¼ ﺧـﱪ ﻫـﺬﺍ )(٢
ﺍﳌﻘﺪﺭ ،ﻭﻫﻮ ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﺃﻱ ﻳﺴﺘﺤﻖ ﺍﻟﺘﺴﻠﻂ ﻋﻠﻴﻪ ﻣﻦ ﺑﻌﺪ ،ﻓﺎﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ½ﻭﺇﺭﺙ ﻣـﻦ ﺫﻛـﺮ¼ ﺍﺳـﺘﺤﻘﺎﻕ ﺍﻟﺘـﺴﻠﻂ ﻻ ﺃﺻـﻞ
ﺍﺳﺘﺤﻘﺎﻕ ﺍﳌﺎﻝ ﺇﺫ ﺫﺍﻙ ﲟﺠﺮﺩ ﺍﳌﻮﺕ ،ﻭﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺩﻳﻮﻥ ﻣﺴﺘﻐﺮﻗﺔ ﻛﻤﺎ ﻫﻮ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﻔﺮﻭﻉ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺗﻨﻔﻴﺬ[ ﺇﳕﺎ ﻗﺪﺭ ﺍﳌﻀﺎﻑ ﻷﻥ ﻧﻔﺲ ﺍﻟﻮﺻﻴﺔ ﻓﻌﻞ ﺍﳌﻮﺻﻲ ،ﻭﺗﻘﺴﻴﻢ ﺍﻹﺭﺙ ﻣﻦ ﺑﻌﺪ ﺍﻟﻮﺻﻴﺔ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻮﺭﺛﺔ ،ﻭﻻ ﻳﺘـﺼﻮﺭ )(٣
0 0
0 0
ﻣﻦ ﺍﳌﻮﺻﻲ ﻓﻘﺪﺭ ½ﺗﻨﻔﻴﺬ¼ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺃﻧﻪ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻮﺭﺛﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻗﻀﺎﺀ[ ﺇﳕﺎ ﻗﺪﺭ ½ﻗﻀﺎﺀ¼ ﻟﻴﺼﲑ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻮﺭﺛﺔ ﺃﻭ ﺍﳊﻜﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻟﻼﻫﺘﻤﺎﻡ ﺎ[ ﺃﻱ ﻟﻜﻮﻥ ﺃﺩﺍﺋﻬﺎ ﺷﺎﻗﹰﺎ ﻋﻠﻰ ﺍﻟﻮﺭﺛﺔ ﰲ ﺃﺧﺬﻫﺎ ﻣﻦ ﻏﲑ ﻋﻮﺽ ﻳﺼﻞ ﺇﱃ ﺍﳌﻮﺭﺙ ﲞﻼﻑ ﺍﻟﺪﻳﻦ ،ﻓﻘـﺪﻣﺖ ﰲ )(٥
ﺍﻟﺬﻛﺮ ﻋﻠﻴﻪ ﻭﻷﺎ ﻛﺜﲑﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺪﻳﻦ ﺑﻞ ﻫﻮ ﻧﺎﺩﺭ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻣﺒﺘﺪﺃ ﺧﱪﻩ ...ﺇﱁ[ ﺃﻱ ﻭﺍﳉﻤﻠﺔ ﺍﻋﺘﺮﺍﺽ ﺑﲔ ﻗﻮﻟﻪ﴿ :ﻣﻦ ﺑﻌﺪ ﻭﺻﻴﺔ﴾ ،ﻭﻗﻮﻟﻪ﴿ :ﻓﺮﻳﻀﺔ ﻣـﻦ ﺍﷲ﴾ ﺟـﻲﺀ ـﺎ ﻟﻠﻤﻨﺎﺳـﺒﺔ )(٦
ﺍﻟﺘﺎﻣﺔ ﺣﻴﺚ ﺃﻓﺎﺩﺕ ﺗﻮﺑﻴﺦ ﻣﻦ ﺧﺎﻟﻒ ﻫﺬﺍ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺗﻘﺮﺭ ﻭﺣﺼﺮ ﻣﲑﺍﺛﻪ ﰲ ﺃﺑﻴﻪ ﺃﻭ ﺍﺑﻨﻪ ﻭﺣـﺮﻡ ﺍﻵﺧـﺮ ﻭﱂ ﻳﻌﻠـﻢ ﺃﻳﻬﻤـﺎ ﺍﻷﻧﻔـﻊ
ﻟﻪ ،ﻭﻟﻮ ﺗﺮﻙ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻟﻴﺄﺧﺬ ﻛﻞﹲ ﻣﺎ ﻓﺮﺿﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻟﻜﺎﻥ ﺃﻭﱃ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻓﻈﺎﻥﹲ ﺃﻥ ﺍﺑﻨﻪ[ ﺃﻱ ﻓﻤﻨﻜﻢ ﻇﺎﻥ ...ﺇﱁ ﺃﻱ ﻓﻤﻨﻜﻢ ﻓﺮﻳﻖ ﻇﺎﻥ ...ﺇﱁ ،ﻭﻗﻮﻟﻪ½ :ﻓﻴﻜﻮﻥ ﺍﻷﺏ ﺃﻧﻔـﻊ¼ ﰲ ﻧﻔـﺲ ﺍﻷﻣـﺮ ،ﻭﻟـﻮ )(٧
ﻋﱪ ﺑﺎﻟﻮﺍﻭ ﻟﻜﺎﻥ ﺃﻭﺿﺢ .ﻭﻗﻮﻟﻪ½ :ﺑﺎﻟﻌﻜﺲ¼ ﺃﻱ ﻭﻣﻨﻜﻢ ﻓﺮﻳﻖ ﻇﺎﻥ ﻭﻣﻌﺘﻘﺪ ﺃﻥ ﺃﺑﺎﻩ ﺃﻧﻔﻊ ﻟﻪ ﻓﻴﻌﻄﻴﻪ ﺍﳌﲑﺍﺙ ﻭﺣﺪﻩ ﻣﻊ ﻛﻮﻥ ﺍﺑﻨﻪ ﰲ
ﻧﻔﺲ ﺍﻷﻣﺮ ﺃﻧﻔﻊ ﻟﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﺑﺎﻟﻌﻜﺲ[ ﻭﺫﻟﻚ ﺇﻣﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻧﻔﻊ ﺍﻵﺧﺮﺓ ﻛﺎﻟﺸﻔﺎﻋﺔ ﺃﻭ ﺍﻟﺪﻧﻴﺎ ﻛﺤﺴﻦ ﺧﻼﻓﺔ ﺍﳌﻴﺖ ﻓﻴﻤﺎ ﳚﺐ ﺃﻭ ﻓﻴﻬﻤﺎ .ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ )(٨
ﺃﻥ ﺃﺣﺪ ﺍﳌﺘﻮﺍﻟﺪﻳﻦ ﺇﺫﺍ ﻛﺎﻥ ﺃﺭﻓﻊ ﺩﺭﺟﺔ ﻣﻦ ﺍﻵﺧﺮ ﰲ ﺍﳉﻨﺔ ﺳﺄﻝ ﺃﻥ ﻳﺮﻓﻊ ﺍﻵﺧﺮ ﺇﻟﻴﻪ ﻓﲑﻓﻊ ﺑﺸﻔﺎﻋﺘﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻓﻔﺮﺽ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻓﺮﻳﻀﺔ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﺼﺪﺭ ﻣﺆﻛﺪ ﻟﻘﻮﻟﻪ﴿ :ﻳﻮﺻﻴﻜﻢ﴾ ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ ½ﻟﻪ ﻋﻠـﻲ ﺃﻟـﻒ )(٩
ﺩﺭﻫﻢ ﺍﻋﺘﺮﺍﻓﺎ¼] .ﻋﻠﻤﻴﺔ[
٢٧٨
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Madinah Gift Centre
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وﻟﺪ﴾ ﻣﻨﻜﻢ أو ﻣﻦ ﻏﲑﻛﻢ ﴿ َ ِ ْ ان ْﻟﻢ َ ُ ْ ﺗﺮك َ ْ َ ُ ُ ْ
ازواﺟﻜﻢ ِ ْ ﺼﻒ َﻣﺎ َ َ َ ﻓﻴﻤﺎ دﺑﺮه ﳍﻢ أي ﻟﻢ ﻳﺰل ﻣﺘﺼﻔﺎ ﺑﺬﻟﻚ ﴿ َو ُ ْ
)(١
ﻓﺎن ﻳﻜﻦ ﻟ ُﻦ َ َ ٌ َﻜﻢ ِ ْ ُ
ﻳﻦ﴾ وأﳊﻖ ﺑﺎﻟﻮﻟﺪ ﰲ ذﻟﻚ وﻟﺪ اﻻﺑﻦ) (٢ﺑﺎﻹﲨﺎع ﴿ َو َﻟ ُﻦ﴾ ﻳﻮﺻ ْ َ ﺑ ِ َ ۤﺎ َ ْاو َد ْ ٍ
وﺻﻴ ٍﺔ ْ ِ اﻟﺮﺑﻊ ِﻣﻤﺎ َ َ ْ َ
ﺗﺮﻛﻦ ِﻣﻦ َ ْ ِ
ﻌﺪ َ ِ وﻟﺪ َﻓﻠ ُ ُ
َﻜﻢ ُ ُ َﺎ َن َﻟ ُﻦ َ َ ٌ
وﻟﺪ ﴾ ﻣﻨﻬﻦ أو ﻣﻦ ﻏﲑﻫﻦ ﴿ َﻓ َﻠ ُﻦ اﻟﺜ ُ ُ
ﻤﻦ ﺎن ُ ْ
َﻜﻢ َ َ ٌ ﻓﺎن َ َ
وﻟﺪ َ ِ ْ ﻳﻜﻦ ُ ْ
ﻜﻢ َ َ ٌ ان ْﻟﻢ َ ُ ْ اﻟﺮﺑﻊ ِﻣﻤﺎ َ َ ْ ُ ْ
ﺗﺮﻛﺘﻢ ِ ْ أي اﻟﺰوﺟﺎت ﺗﻌﺪدن أوﻻ)ُ ُ ﴿ (٣
ﻳﻮرث﴾ ﺻﻔﺔ) (٤واﳋﱪ رﺟﻞ ْ َ ُ ﻳﻦ﴾ ووﻟﺪ اﻻﺑﻦ ﰲ ذﻟﻚ ﻛﺎﻟﻮﻟﺪ إﲨﺎﻋﺎ ﴿ َو ِ ْ
ان َ َ
ﺎن َ ُ ٌ ﺗﻮﺻﻮن ﺑ ِ َ ۤﺎ َ ْاو َد ْ ٍ
وﺻﻴ ٍﺔ ُ ْ ُ ْ َ
ﻌﺪ َ ِ ِﻣﻤﺎ َ َ ْ ُ ْ
ﺗﺮﻛﺘﻢ ﻣﻦ َ ْ ِ
ﻧـــــــــــــــــ
ُﺧﺖ﴾ أي ﻣﻦ أم
اﻣﺮاة ﴾ ﺗﻮرث ﻛﻼﻟﺔ ﴿ و َﻟ ﴾ أي ﻟﻠﻤﻮروث ﻛﻼﻟﺔ ﴿ َ ٌاخ َ ْاو ا ْ ٌ
)(٧ )(٦
﴿ َﻠ ٰﻠ ًَﺔ﴾ أي ﻻ واﻟﺪ ﻟﻪ)(٥وﻻ وﻟﺪ ﴿ َاو ِ ْ َ َ ٌ
ﻧـــــــ ﻟﻠﻤﻮﺭﺙ
ﻗﻮﻟﻪ] :ﺃﻱ ﱂ ﻳﺰﻝ ﻣﺘﺼﻔﺎ ﺑﺬﻟﻚ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳋﱪ ﻋﻦ ﺍﷲ ﺬﺍ ﺍﻟﻠﻔـﻆ )ﺃﻱ ﻛـﺎﻥ( ﻛـﺎﳋﱪ ﺑﺎﳊـﺎﻝ ﻭﺍﻻﺳـﺘﻘﺒﺎﻝ ﲟﻌـﲎ ﱂ )(١
ﻳﺰﻝ ﻛﺬﻟﻚ ،ﺃﻭ ½ﻛﺎﻥ¼ ﺯﺍﺋﺪﺓ ﺃﻭ ﻛﺎﻥ ﻛﺬﻟﻚ ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻷﻧـﻪ ﻣـﱰﻩ ﻋـﻦ ﺍﻟـﺪﺧﻮﻝ ﲢـﺖ ﺍﻟﺰﻣـﺎﻥ ،ﻭﻋﻠـﻰ ﻫـﺬﺍ
ﺍﳌﻌﲎ ﺗﺘﺨﺮﺝ ﲨﻴﻊ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ ﺍﳌﻘﺘﺮﻧﺔ ﺑـ½ﻛﺎﻥ¼ ،ﻭﻣﻌﻠﻮﻡ ﺃﻥ ½ﻛﺎﻥ¼ ﰲ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺃﻭﺟـﻪ :ﲟﻌـﲎ ﺍﻷﺯﻝ ﻭﺍﻷﺑـﺪ ،ﻭﲟﻌـﲎ
ﺍﳌﻀﻲ ﺍﳌﻨﻘﻄﻊ ﻭﻫﻮ ﺍﻷﺻﻞ ﰲ ﻣﻌﻨﺎﻫﺎ ،ﻭﲟﻌﲎ ﺍﳊﺎﻝ ،ﻭﲟﻌﲎ ﺍﻻﺳﺘﻘﺒﺎﻝ ،ﻭﲟﻌﲎ ﺻﺎﺭ ،ﻭﲟﻌﲎ ﻳﻨﺒﻐﻲ ،ﻭﲟﻌﲎ ﺣﻀﺮ ﺃﻭ ﻭﺟـﺪ،
ﻭﺗﺮﺩ ﻟﻠﺘﺄﻛﻴﺪ ﻭﻫﻲ ﺍﻟﺰﺍﺋﺪﺓ) .ﻛﺮﺧﻲ(
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0 0
ﻗﻮﻟﻪ] :ﻭﺃﹸﳊﻖ ﺑﺎﻟﻮﻟﺪ ﰲ ﺫﻟﻚ ﻭﻟﺪ ﺍﻻﺑﻦ[ ﺃﻱ ﺳﻮﺍﺀ ﻛﺎﻥ ﺫﻛﺮﺍﹰ ﺃﻭ ﺃﻧﺜـﻰ ﲞـﻼﻑ ﻭﻟـﺪ ﺍﻟﺒﻨـﺖ ،ﻓـﻼ ﳛﺠـﺐ ﺍﻟـﺰﻭﺝ ﺇﱃ ﺍﻟﺮﺑـﻊ. )(٢
)ﲨﻞ(
ﻗﻮﻟﻪ] :ﺗﻌﺪﺩﻥ ﺃﻭ ﻻ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﳌﺎ ﻳﺘـﻮﻫﻢ ﻣـﻦ ﺇﻳـﺮﺍﺩ ﺿـﻤﲑ ﺍﳉﻤـﻊ ﰲ ﻗﻮﻟـﻪ﴿ :ﻭﳍـﻦ﴾ ﺃﻥ ﻫـﺬﺍ ﺍﻟﻔـﺮﺽ ﻟﻠﻤﺘﻌـﺪﺩ ﻣـﻦ )(٣
ﺍﻟﺰﻭﺟﺎﺕ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺻﻔﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﺇﻥ ½ﻳﻮﺭﺙ¼ ﺧﱪ ½ﻛﺎﻥ¼ ،ﻭ½ﻛﻼﻟ ﹰﺔ¼ ﺣﺎﻝ ﻷﻥ ﺍﳊﺎﻝ ﻗﻴﺪ ﻟﻠﻌﺎﻣﻞ ﻭﺍﻟﻜﻼﻟـﺔ ﻣﺘﺤﻘـﻖ )(٤
ﻗﺒﻞ ﺍﳌﻮﺕ ﻷﻧﻪ ﻣﻘﻴﺪ ﺑﻮﻗﺖ ﺍﻹﺭﺙ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻻ ﻭﺍﻟﺪ ﻟﻪ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻔﺴﲑ ﺍﻟﻜﻼﻟﺔ ﻭﻫﻮ ﺃﺭﺟﺢ ﺍﻷﻗﻮﺍﻝ ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﻼﻟﺔ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺗﻮﺭﺙ ﻛﻼﻟﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ½ :ﺍﻣﺮﺃﺓ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﺳﻢ ½ﻛﺎﻥ¼ ﻭﺣﺬﻓﺖ ﺍﻟﺼﻔﺔ ﻭﺍﳋﱪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﻱ ﻟﻠﻤﻮﺭﻭﺙ[ ﺃﻱ ﺍﻟﺼﺎﺩﻕ ﺑﺎﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ،ﻓﻜﻞ ﻣﻨﻬﻤﺎ ﻳﻘﺎﻝ ﻟﻪ ﻣﻮﺭﻭﺙ ﻭﻫﻮ ﺍﺳـﻢ ﻣﻔﻌـﻮﻝ ﻣـﻦ ﻭﺭﺛـﻪ ﻓﻬـﻮ ﻣـﻮﺭﻭﺙ، )(٧
ﻓﺎﳌﻴﺖ ﻳﻘﺎﻝ ﻟﻪ ﻣﻮﺭﻭﺙ ﺑﺼﻴﻐﺔ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻋﻠﻰ ﻗﺎﻋﺪﺗﻪ ﰲ ﳎﻴﺌﻪ ﻣـﻦ ﺍﻟﺜﻼﺛـﻲ ،ﻭﻳﻘـﺎﻝ ﻣـﻮ ﺭﺙ ﺍﺳـﻢ ﻓﺎﻋـﻞ ﻣـﻦ ﺍﳌـﻀﺎﻋﻒ.
)ﲨﻞ(
ﻗﻮﻟﻪ] :ﻗﺮﺃ ﺑﻪ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻗﺮﺍﺀﺓ ﺷﺎﺫﺓ ﺇﳕﺎ ﺍﺳﺘﺪﻝ ﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻷﺎ ﲟﱰﻟﺔ ﺭﻭﺍﻳﺔ ﺍﻵﺣﺎﺩ ﻳﺴﺘﺪﻝ ﺎ ﻷﺎ ﻣﻨﻘﻮﻟﺔ ﻋﻦ ﺍﻟﻨﱯ )(٨
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺎﻧﻮﺍ[ ﺍﻟﻮﺍﻭ ﺿﻤﲑ ﺍﻹﺧﻮﺓ ﻣﻦ ﺍﻷﻡ ﺍﳌﺪﻟﻮﻝ ﻋﻠﻴﻬﻢ ﺑﻘﻮﻟﻪ ﴿ﺃﺥ ﺃﻭ ﺃﺧﺖ﴾ ،ﻭﺍﳌﺮﺍﺩ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧـﺎﺙ ،ﻭﺃﰐ ﺑـﻀﻤﲑ )(٩
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٢٧٩
www.madinah.in
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ﻳﻦ ﻏَ ْ َ
وﺻﻴ ٍﺔ ْﻳﻮ ٰ ﺑ ِ َ ۤﺎ َ ْاو َد ْ ٍ ذﻟﻚ ﴾ أي ﻣﻦ واﺣﺪ ﴿ َﻓ ُ ْﻢ ُ َ َ ٓ ُ
ﺎء ِ اﻟﺜ ُﻠﺚِ ﴾ ﻳﺴﺘﻮي ﻓﻴﻪ ذﻛﺮﻫﻢ وأﻧﺜﺎﻫﻢ ﴿ ِﻣﻦ َ ْﻌﺪِ َ ِ ﴿ َ ْﻛ َ َ ِ ْ
ﻣﻦ ٰ ِ َ
وﺻـﻴ ًﺔ﴾ ﻣـﺼﺪر ﻣﻀﺎر﴾ ﺣﺎل ﻣﻦ ﺿﻤﲑ ﻳﻮ ) (١أي ﻏﲑ ﻣﺪﺧﻞ اﻟﻀﺮر) (٢ﻋ اﻟﻮرﺛﺔ ﺑﺄن ﻳﻮ ﺑـﺄﻛﺜﺮ ﻣـﻦ اﻟﺜﻠـﺚ ﴿ َ ِ ُ َ ٓ ٍّ
وﺧﺼﺖ اﻟﺴﻨﺔ ﺗﻮرﻳﺚ ﻣﻦ ذﻛﺮ ﲟﻦ ﻟﻴﺲ ﻓﻴﻪ ﻣﺎﻧﻊ ﻣﻦ ﻗﺘﻞ أو اﺧﺘﻼف دﻳﻦ أو رق ﴿ ِ ْ َ
ﺗﻠﻚ﴾ اﻷﺣﻜﺎم اﳌﺬﻛﻮرة ﻣﻦ أﻣﺮ
ﺍﻟﺬﻛﻮﺭ ﰲ ﻗﻮﻟﻪ½ :ﻛﺎﻧﻮﺍ¼ ﻭﻗﻮﻟﻪ½ :ﻓﻬﻢ¼ ﺗﻐﻠﻴﺒﺎﹰ ﻟﻠﻤﺬﻛﺮ ﻋﻠﻰ ﺍﳌﺆﻧﺚ ،ﻭ½ﺫﻟﻚ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻮﺍﺣﺪ ﺃﻱ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻮﺍﺣﺪ ﻳﻌﲏ :ﻓـﺈﻥ
ﻛﺎﻥ ﻣﻦ ﻳﺮﺙ ﺯﺍﺋﺪﹰﺍ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ؛ ﻷﻧﻪ ﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ :ﻫﺬﺍ ﺃﻛﺜﺮ ﻣـﻦ ﻭﺍﺣـﺪ ﺇﻻ ـﺬﺍ ﺍﳌﻌـﲎ ﻟﺘﻨـﺎﰲ ﻣﻌـﲎ ﻛـﺜﲑ ﻭﻭﺍﺣـﺪ ،ﻭﺇﻻ
ﻓﺎﻟﻮﺍﺣﺪ ﻻ ﻛﺜﺮﺓ ﻓﻴﻪ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﺣﺎﻝ ﻣﻦ ﺿﻤﲑ ½ﻳﻮﺻﻰ¼[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﻗﻴﺪ ﰲ ﲨﻴـﻊ ﻣـﺎ ﺗﻘـﺪﻡ ،ﻭﻻ ﳝﻨـﻊ ﻣـﻦ ﺫﻟـﻚ ﺍﻟﻔـﺼﻞ ﺑﻴﻨـﻬﻤﺎ ﺑﻘﻮﻟـﻪ½ :ﺃﻭ )(١
ﺩﻳﻦ¼ ،ﻭﺇﻥ ﻛﺎﻥ ﺃﺟﻨﺒﻴﹰﺎ ﻷﻧﻪ ﻟﻴﺲ ﺑﺄﺟﻨﱯ ﳏـﺾ ،ﺑـﻞ ﻫـﻮ ﺷـﺒﻴﻪ ﺑﺎﻟﻮﺻـﻴﺔ ﺃﻭ ﺗـﺎﺑﻊ ،ﻭﻳﻐﺘﻔـﺮ ﰲ ﺍﻟﺘـﺎﺑﻊ ﻣـﺎ ﻻ ﻳﻐﺘﻔـﺮ ﰲ ﺍﳌﺘﺒـﻮﻉ.
)ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻏﲑ ﻣﺪﺧﻞ ﺍﻟﻀﺮﺭ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﻣﻀﺂﺭ¼ ﺍﺳﻢ ﻓﺎﻋﻞ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٢
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ﻗﻮﻟﻪ] :ﻣﺼﺪﺭ ﻣﺆﻛﺪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻟﻮﺟﻪ ﻧﺼﺒﻪ ﻣﻊ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺿﻌﻒ ﻣﺎ ﻗﻴﻞ ﺇﻧﻪ ﻧﺼﺐ ﻋﻠـﻰ ﺃﻧـﻪ ﻣﻔﻌـﻮﻝ ﺑـﻪ ﻟــ ½ﻣـﻀﺂﺭ¼، )(٣
ﻭﻭﺟﻪ ﺍﻟﻀﻌﻒ ﺃﻧﻪ ﻻ ﻳﻨﺎﺳﺐ ﻣﻌﻪ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ½ﻣﻀﺂﺭ¼ ﻣﻊ ﺃﻧﻪ ﻣﻮﻗﻮﻑ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﺼﺪﺭ ﻣﺆﻛﺪ ﻟـ ½ﻳﻮﺻﻴﻜﻢ¼[ ﺃﻱ ﺍﳌﺬﻛﻮﺭ ﺑﻘﻮﻟﻪ﴿ :ﻳﻮﺻﻴﻜﻢ ﺍﷲ ﰲ ﺃﻭﻻﺩﻛﻢ﴾) .ﲨﻞ( )(٤
ﻗﻮﻟﻪ] :ﻟﻴﻌﻤﻠﻮﺍ ﺎ ...ﺇﱁ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺣﺪﻭﺩ ﺍﷲ ﺗﻌﺎﱃ ﻧﻮﻋـﺎﻥ :ﻣﻨـﻬﺎ ﻣـﺎ ﻻ ﻳﻔﻌـﻞ ﻛﺎﻟﺰﻧـﺎ ﻭﳓـﻮﻩ ،ﻭﻣﻨـﻬﺎ ﻣـﺎ ﻻ ﻳﺘﻌـﺪﻯ )(٥
ﻛﺎﳌﺬﻛﻮﺭﺍﺕ ﻭﳓﻮﻫﺎ ﻛﺘﺰﻭﻳﺞ ﺍﻷﺭﺑﻊ) .ﻛﺮﺧﻲ( ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻮﺭﺛﺔ ﺃﺻﻨﺎﻑ :ﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ ﻭﻫـﻢ ﺍﻟـﺬﻳﻦ ﳍـﻢ ﺳـﻬﺎﻡ ﻣﻘـﺪﺭﺓ
ﻛﺎﻟﺒﻨﺖ ﻭﳍﺎ ﺍﻟﻨﺼﻒ ،ﻭﻟﻸﻛﺜﺮ ﺍﻟﺜﻠﺜﺎﻥ ،ﻭﺑﻨﺖ ﺍﻻﺑﻦ ﻭﺇﻥ ﺳﻔﻠﺖ ﻭﻫﻲ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻮﻟﺪ ﻛﺎﻟﺒﻨﺖ ﻭﳍﺎ ﻣـﻊ ﺍﻟﺒﻨـﺖ ﺍﻟـﺼﻠﺒﻴﺔ ﺍﻟـﺴﺪﺱ،
ﻭﺗﺴﻘﻂ ﺑﺎﻻﺑﻦ ﻭﺑﻨﱵ ﺍﻟﺼﻠﺐ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻬﺎ ﺃﻭ ﺃﺳﻔﻞ ﻣﻨﻬﺎ ﻏﻼﻡ ﻓﻴﻌﺼﺒﻬﺎ ،ﻭ]ﺍﻷﺧﻮﺍﺕ ﻷﺏ ﻭﺃﻡ[ ﻭﻫﻦ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻮﻟﺪ ﻭﻭﻟـﺪ
ﺍﻻﺑﻦ ﻛﺎﻟﺒﻨﺎﺕ ﻭﺍﻷﺧﻮﺍﺕ ﻷﺏ ،ﻭﻫﻦ ﻛﺎﻷﺧﻮﺍﺕ ﻷﺏ ﻭﺃﻡ ﻋﻨـﺪ ﻋـﺪﻣﻬﻦ ،ﻭﻳـﺼﲑ ﺍﻟﻔﺮﻳﻘـﺎﻥ ﻋـﺼﺒﺔ ﻣـﻊ ﺍﻟﺒﻨـﺖ ﺃﻭ ﺑﻨـﺖ ﺍﻻﺑـﻦ،
ﻭﻳﺴﻘﻄﻦ ﺑﺎﻻﺑﻦ ﻭﺍﺑﻨﻪ ﻭﺇﻥ ﺳﻔﻞ ،ﻭﺍﻷﺏ ﻭﺑﺎﳉﺪ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭ]ﻭﻟﺪ ﺍﻷﻡ[ ﻓﻠﻠﻮﺍﺣـﺪ ﺍﻟـﺴﺪﺱ ﻭﻟﻸﻛﺜـﺮ ﺍﻟﺜﻠـﺚ،
ﻭﺫﻛﺮﻫﻢ ﻛﺄﻧﺜﺎﻫﻢ ﻭﻳﺴﻘﻄﻮﻥ ﺑﺎﻟﻮﻟﺪ ﻭﻭﻟﺪ ﺍﻻﺑﻦ ﻭﺇﻥ ﺳـﻔﻞ ﻭ]ﺍﻷﺏ ﻭﺍﳉـﺪ[ ﻭﺍﻷﺏ ﻭﻟـﻪ ﺍﻟـﺴﺪﺱ ﻣـﻊ ﺍﻻﺑـﻦ ﺃﻭ ﺍﺑـﻦ ﺍﻻﺑـﻦ ﻭﺇﻥ
ﺳﻔﻞ ،ﻭﻣﻊ ﺍﻟﺒﻨﺖ ﺃﻭ ﺑﻨﺖ ﺍﻻﺑﻦ ﻭﺇﻥ ﺳﻔﻠﺖ ﺍﻟﺴﺪﺱ ﻭﺍﻟﺒﺎﻗﻲ .ﻭﺍﳉﺪ ﻭﻫﻮ ﺃﺑﻮ ﺍﻷﺏ ﻭﻫﻮ ﻛـﺎﻷﺏ ﻋﻨـﺪ ﻋﺪﻣـﻪ ﺇﻻ ﰲ ﺭﺩ ﺍﻷﻡ ﺇﱃ
ﺛﻠﺚ ﻣﺎ ﻳﺒﻘﻰ ،ﻭ]ﺍﻷﻡ[ ﻭﳍﺎ ﺍﻟﺴﺪﺱ ﻣﻊ ﺍﻟﻮﻟﺪ ﺃﻭ ﻭﻟﺪ ﺍﻻﺑﻦ ﻭﺇﻥ ﺳﻔﻞ ،ﺃﻭ ﺍﻻﺛﻨﲔ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭﺍﻷﺧـﻮﺍﺕ ﻓـﺼﺎﻋﺪﹰﺍ ﻣـﻦ ﺃﻱ ﺟﻬـﺔ
ﻛﺎﻧﺎ ،ﻭﺛﻠﺚ ﺍﻟﻜﻞ ﻋﻨﺪ ﻋﺪﻣﻬﻢ ﻭﺛﻠﺚ ﻣﺎ ﻳﺒﻘﻰ ﺑﻌـﺪ ﻓـﺮﺽ ﺃﺣـﺪ ﺍﻟـﺰﻭﺟﲔ ﰲ ﺯﻭﺝ ﻭﺃﺑـﻮﻳﻦ ﺃﻭ ﺯﻭﺟـﺔ ﻭﺃﺑـﻮﻳﻦ .ﻭ]ﺍﳉـﺪﺓ[ ﻭﳍـﺎ
ﺍﻟﺴﺪﺱ ﻭﺇﻥ ﻛﺜﺮﺕ ،ﻷﻡ ﻛﺎﻧﺖ ﺃﻭ ﻷﺏ ،ﻭﺍﻟﺒﻌﺪﻯ ﲢﺠﺐ ﺑﺎﻟﻘﺮﰉ ،ﻭﺍﻟﻜﻞ ﺑﺎﻷﻡ ،ﻭﺍﻷﺑﻮﻳﺎﺕ ﺑﺎﻷﺏ ،ﻭ]ﺍﻟـﺰﻭﺝ[ ﻭﻟـﻪ ﺍﻟﺮﺑـﻊ ﻣـﻊ
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Madinah Gift Centre
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ﻌﺺ اﷲَ َو
ﻣﻦ ْ ِ اﻟﻔﻮ ُز ْ َ ِ ْ ُ
اﻟﻌﻈﻴﻢ)َ ﴿ ﴾(۱۳و َ ْ ذﻟﻚ ْ َ ْ ﻳﻦ ِ ْ
ﻓﻴ َﺎ َو ٰ ِ َ اﻻﻧ ْ ٰﺮ ُ ٰ ِ
ﺧﻠﺪِ ْ َ ﻣﻦ َ ْ
ﺗﺤﺘ ِ َﺎ ْ َ ﺗﺠﺮي ِ ْ ﻳﺪﺧﻠ ُ﴾ ﺑﺎﻟﻴﺎء واﻟﻨﻮن اﻟﺘﻔﺎﺗﺎ ﴿ َ ٍ
ﺟﻨﺖ َ ْ ِ ْ ﺑﻪ ﴿ ُ ْ ِ ْ
?ﺃﻱ ﺑﺎﻟﻴﺎﺀ ﻭﺍﻟﻨﻮﻥ١٢ .ﻙ
ﻋـﺬاب ﻣ ِـ ْ ٌ ) ﴾(۱۴ذو إﻫﺎﻧـﺔ) (٢روﻋـﻲ ﰲ َ ﴿ ـﺎﻬ ﻓﻴ ﴾ ٗ َ
ﻟ و )(١
ﺎ ﻓﻴِ ِ
ﺧﺎﻟﺪا
ً ﻳﺪﺧﻠ ُ﴾ ﺑـﺎﻟﻮﺟﻬﲔ ﴿ َ ً
ﻧﺎرا َ ﺣﺪوده ُ ْ ِ ْ
ﻳﺘﻌﺪ ُ ُ ْ َ ٗ َ ُ َْ
رﺳﻮﻟ ٗ َو َ َ َ
ﻉ
ﺍﻟﻮﻟﺪ ﺃﻭ ﻭﻟﺪ ﺍﻻﺑﻦ ﻭﺇﻥ ﺳﻔﻞ ،ﻭﻋﻨﺪ ﻋﺪﻣﻪ ﺍﻟﻨﺼﻒ .ﻭ]ﺍﻟﺰﻭﺟﺔ[ ﻭﳍﺎ ﺍﻟﺜﻤﻦ ﻣﻊ ﺍﻟﻮﻟﺪ ﺃﻭ ﻭﻟﺪ ﺍﻻﺑﻦ ﻭﺇﻥ ﺳﻔﻞ ،ﻭﻋﻨﺪ ﻋﺪﻣﻪ ﺍﻟﺮﺑـﻊ.
ﻭﺍﻟﻌﺼﺒﺎﺕ ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺮﺛﻮﻥ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺍﻟﻔﺮﺽ ﻭﺃﻭﻻﻫـﻢ ﺍﻻﺑـﻦ ﰒ ﺍﺑﻨـﻪ ﻭﺇﻥ ﺳـﻔﻞ ،ﰒ ﺍﻷﺏ ﰒ ﺃﺑـﻮﻩ ﻭﺇﻥ ﻋـﻼ ،ﰒ ﺍﻷﺥ ﻷﺏ
ﻭﺃﻡ ،ﰒ ﺍﻷﺥ ﻷﺏ ،ﰒ ﺍﺑﻦ ﺍﻷﺥ ﻷﺏ ﻭﺃﻡ ،ﰒ ﺍﺑﻦ ﺍﻷﺥ ﻷﺏ ،ﰒ ﺍﻷﻋﻤـﺎﻡ ،ﰒ ﺃﻋﻤـﺎﻡ ﺍﻷﺏ ،ﰒ ﺃﻋﻤـﺎﻡ ﺍﳉـﺪ ،ﰒ ﺍﳌﻌﺘـﻖ ،ﰒ
ﻋﺼﺒﺘﻪ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ .ﻭﺍﻟﻼﰐ ﻓﺮﺿﻬﻦ ﺍﻟﻨﺼﻒ ﻭﺍﻟﺜﻠﺜﺎﻥ ﻳﺼﺮﻥ ﻋﺼﺒﺔ ﺑﺄﺧﻮﺍﻦ ﻻ ﻏﲑﻫـﻦ .ﻭﺫﻭﻭ ﺍﻷﺭﺣـﺎﻡ ﻭﻫـﻢ ﺍﻷﻗـﺎﺭﺏ ﺍﻟـﺬﻳﻦ
ﻟﻴﺴﻮﺍ ﻣﻦ ﺍﻟﻌﺼﺒﺎﺕ ﻭﻻ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺗﺮﺗﻴﺒﻬﻢ ﻛﺘﺮﺗﻴﺐ ﺍﻟﻌﺼﺒﺎﺕ) .ﻣﺪﺍﺭﻙ(
0 0
0 0
ﻗﻮﻟﻪ] :ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ[ ﻟﻌﻞ ﻧﻜﺘﺔ ﺍﻹﻓﺮﺍﺩ ﻫﻨﺎ ﺍﻹﻳﺬﺍﻥ ﺑﺄﻥ ﺍﻟﺪﺧﻮﻝ ﰲ ﺩﺍﺭ ﺍﻟﻌﻘﺎﺏ ﺑﺼﻔﺔ ﺍﻹﻧﻔﺮﺍﺩ ﺃﺷـﺪ ﰲ ﺍﺳـﺘﺠﻼﺏ ﺍﻟﻮﺣـﺸﺔ) .ﺃﺑـﻮ )(١
ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺫﻭ ﺇﻫﺎﻧﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺇﺳﻨﺎﺩ ﺍﳌﻬﲔ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﻗﺒﻴﻞ ﺇﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺇﱃ ﺳﺒﺒﻪ ،ﻓﻔﻴﻪ ﳎﺎﺯ ﻋﻘﻠﻲ ﻓﺎﻓﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺍﻟﺰﻧﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻔﺎﺣﺸﺔ ﺍﻟﺰﻧﺎ ﻟﺰﻳﺎﺩﺓ ﻗﺒﺤﻬﺎ ﻭﺷﻨﺎﻋﺘﻬﺎ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﺍﻣﻨﻌﻮﻫﻦ ...ﺇﱁ[ ﺃﻱ ﻷﻥ ﺍﳌﺮﺃﺓ ﺇﳕﺎ ﺗﻘﻊ ﰲ ﺍﻟﺰﻧﺎ ﻋﻨﺪ ﺍﳋﺮﻭﺝ ﻭﺍﻟـﱪﻭﺯ ﺇﱃ ﺍﻟﺮﺟـﺎﻝ ﻓـﺈﺫﺍ ﺣﺒـﺴﺖ ﰲ ﺍﻟﺒﻴـﺖ ﱂ ﺗﻘـﺪﺭ )(٤
ﻋﻠﻰ ﺍﻟﺰﻧﺎ) .ﲨﻞ(
ﻗﻮﻟــﻪ﴿] :ﺣــﱴ ﻳﺘ ـﻮﻓﻬﻦ ...ﺇﱁ﴾[ ½ﺣــﱴ¼ ﲟﻌــﲎ ½ﺇﱃ¼ ،ﻭﺍﻟﻔﻌــﻞ ﺑﻌــﺪﻫﺎ ﻣﻨــﺼﻮﺏ ﺑﺈﺿــﻤﺎﺭ ½ﺃﻥ¼ ﻭﻫــﻲ ﻣﺘﻌﻠﻘــﺔ ﺑﻘﻮﻟــﻪ: )(٥
﴿ﻓﺄﻣﺴﻜﻮﻫﻦ﴾ ﻏﺎﻳﺔ ﻟﻪ .ﻭﻗﻮﻟﻪ﴿ :ﺃﻭ ﳚﻌﻞﹶ ﺍﷲ﴾ ﻓﻴﻪ ﻭﺟﻬﺎﻥ ،ﺃﺣﺪﳘﺎ :ﺃﻥ ﺗﻜﻮﻥ ½ﺃﻭ¼ ﻋﺎﻃﻔﺔ ﻓﻴﻜﻮﻥ ﺍﳉﻌﻞ ﻏﺎﻳـﺔ ﻹﻣـﺴﺎﻛﻬﻦ
ﺃﻳﻀﺎﹰ ﻓﻴﻨﺘﺼﺐ ﺑﺎﻟﻌﻄﻒ ﻋﻠﻰ ½ﻳﺘﻮﻓﺎﻫﻦ¼ .ﻭﺍﻟﺜﺎﱐ :ﺃﻥ ﺗﻜﻮﻥ ½ﺃﻭ¼ ﲟﻌﲎ ½ﺇﻻ¼ ﻛﺎﻟﱵ ﰲ ﻗﻮﻟﻪ½ :ﻷﻟﺰﻣﻨـﻚ ﺃﻭ ﺗﻘـﻀﻴﲏ ﺣﻘـﻲ¼ ﻋﻠـﻰ
ﺃﺣﺪ ﺍﳌﻌﻨﻴﲔ ،ﻭﺍﻟﻔﻌﻞ ﺑﻌﺪﻫﺎ ﻣﻨﺼﻮﺏ ﺃﻳﻀﺎﹰ ﺑﺈﺿﻤﺎﺭ ½ﺃﻥ¼) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻼﺋﻜﺘﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺣﺬﻑ ﺍﳌﻀﺎﻑ ،ﻭﺇﳕﺎ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻪ ﻷﻥ ﺍﻟﺘﻮﰲ ﻫﻮ ﺍﳌﻮﺕ ،ﻓﻴـﺼﲑ ﺍﳌﻌـﲎ ﺣـﱴ )(٦
ﳝﻴﺘﻬﻦ ﺍﳌﻮﺕ ،ﻭﻫﺬﺍ ﻏﲑ ﻣﺴﺘﻘﻴﻢ ﻷﻥ ﻓﻴﻪ ﺇﺳﻨﺎﺩ ﺍﻟﺸﻲﺀ ﺇﱃ ﻧﻔﺴﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺇﱃ ﺃﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻋﻄﻒ ﻋﻠﻰ ½ﻳﺘﻮﻓﹼﻰ¼ ،ﻓﻴﻈﻬﺮ ﻭﺟﻪ ﻧﺼﺐ ½ﳚﻌ ﹶﻞ¼] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺃﻭﻝ ﺍﻹﺳﻼﻡ[ ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﳊﺪ ﺍﻟﱵ ﰲ ﺳﻮﺭﺓ ½ﺍﻟﻨﻮﺭ¼ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻟﻴﺴﺖ ﻣﻨـﺴﻮﺧﺔ ،ﻷﻥ ﻗﻮﻟـﻪ: )(٨
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Madinah Gift Centre
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ورﺟﻢ اﳌﺤﺼﻨﺔ ،وﰲ اﳊﺪﻳﺚ ﳌﺎ ﺑﲔ اﳊﺪ ﻗﺎل½ :ﺧـﺬوا ﻋـﲏ ﺧـﺬوا ﻋـﲏ ﻗـﺪ ﺟﻌـﻞ اﷲ ﳍـﻦ ﺳـﺒﻴﻼ¼) (١رواه ﻣـﺴﻠﻢ ﴿َو
اﻟﺬٰ ِن﴾ ﺑﺘﺨﻔﻴﻒ اﻟﻨﻮن وﺗﺸﺪﻳﺪﻫﺎ ﴿ َ ْﻳﺎﺗ ِ ٰﻨ ِ َ ﺎ﴾ أي اﻟﻔﺎﺣﺸﺔ اﻟﺰﻧﺎ أو اﻟﻠﻮاط ﴿ ِ ْ ُ ْ
ﻣﻨﻜﻢ﴾ أي اﻟﺮﺟﺎل ﴿ َﻓﺎ ُ ْٰذو َُﻤﺎ﴾ ﺑﺎﻟﺴﺐ
ﺗﻮاﺑـﺎ﴾ ﻋـ ﻣـﻦ ﻋﻨ ُ َﻤـﺎ﴾ وﻻ ﺗﺆذوﳘـﺎ ﴿ ِان اﷲَ َ َ
ـﺎن َ ً ﺗﺎﺑﺎ﴾ ﻣﻨﻬﺎ ﴿ َو َ ْاﺻﻠ ََﺤﺎ﴾ اﻟﻌﻤﻞ ﴿ َ َﻓﺎ ْ ِ ُ ْ
ﺿﻮا َ ْ واﻟﻀﺮب ﺑﺎﻟﻨﻌﺎل ﴿ َ ِ ْ
ﻓﺎن َ َ
ﺗﺎب)﴿ (٢رﺣ ِ ْ ً ) ﴾(۱۶ﺑﻪ) (٣وﻫﺬا ﻣﻨﺴﻮخ) (٤ﺑﺎﳊﺪ إن أرﻳﺪ ﺑﻬـﺎ اﻟﺰﻧـﺎ وﻛـﺬا إن أرﻳـﺪ ﺑﻬـﺎ اﻟﻠـﻮاط ﻋﻨـﺪ اﻟـﺸﺎﻓﻌﻲ) (٥ﻟﻜـﻦ
?ﻣﻦ ﻗﻮﻟﻪ ½ﻭﺍﻟﺬﺍﻥ¼ .ﻙ١٢
اﳌﻔﻌﻮل ﺑﻪ) (٦ﻻ ﻳﺮﺟﻢ ﻋﻨﺪه وإن ﻛﺎن ﳏﺼﻨﺎ ﺑﻞ ﳚﻠﺪ وﻳﻐﺮب وإرادة اﻟﻠﻮاط أﻇﻬﺮ ﺑﺪﻟﻴﻞ ﺗﺜﻨﻴﺔ اﻟﻀﻤﲑ واﻷول
)(٧
? ﺑﺎﻟﺘﺜﻨﻴﺔ.
ـﻀﻤﲑ اﻟﺮﺟـﺎل واﺷﺘ ـﺮاﻛﻬﻤﺎ ﰲ اﻷذى) (٨واﻟﺘﻮﺑـﺔ واﻹﻋـﺮاض وﻫـﻮﻗﺎل أراد١٢اﻟﺰاﱐ واﻟﺰاﻧﻴﺔ وﻳﺮده ﺗﺒﻴﻴﻨﻬﻤﺎ ﲟـﻦ اﳌﺘـﺼﻠﺔ ﺑ
ﺃﻱ ﺣﻴﺚ ﻗﺎﻝ ½ﻣﻨﻜﻢ¼١٢ .
?
0 0
ﻗﻮﻟﻪ] :ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﳍﻤﺎ ﻭﺍﺣﺪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﻣﻨﺴﻮﺥ ...ﺇﱁ[ ﺃﻱ ﻛﻮﻥ ﺍﳊﺪ ﻟﻠﺰﺍﱐ ﺍﻷﺫﻯ ﺑﺎﻟﻀﺮﺏ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺳﻘﻮﻁ ﻣـﺎ ﺫﻛـﺮ ﻋﻨـﻪ ﺑﺎﻟﺘﻮﺑـﺔ ﻣﻨـﺴﻮﺥ ،ﻭﻗﻮﻟـﻪ: )(٤
½ﺑﺎﳊﺪ¼ ﺃﻱ ﺑﺂﻳﺔ ﺍﳊﺪ ﺍﻟﱵ ﰲ ﺳﻮﺭﺓ ½ﺍﻟﻨﻮﺭ¼) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ[ ﻭﻋﻨﺪ ﻣﺎﻟﻚ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﺟﻢ ﺍﻟﻼﺋﻂ ﻣﻄﻠﻘﹰﺎ ،ﻓﺎﻋﻼﹰ ﺃﻭ ﻣﻔﻌﻮﻻﹰ ﺑـﻪ ﺃﺣـﺼﻨﺎ ﺃﻭ ﱂ ﳛـﺼﻨﺎ ﺣﻴـﺚ ﻛﺎﻧـﺎ )(٥
ﺑﺎﻟﻐﲔ ﳐﺘﺎﺭﻳﻦ ،ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﺍﻟﺘﻌﺰﻳﺮ) .ﺻﺎﻭﻱ ﻣﻊ ﺍﻟﺰﻳﺎﺩﺓ(
ﻗﻮﻟﻪ] :ﻟﻜﻦ ﺍﳌﻔﻌﻮﻝ ﺑﻪ ...ﺇﱁ[ ﺃﻱ ﻭﺃﻣﺎ ﺍﻟﻔﺎﻋﻞ ﻋﻨﺪﻩ ﻓﻜﺎﻟﺰﺍﱐ ﺇﻥ ﻛﺎﻥ ﳏﺼﻨﺎﹰ ﻳﺮﺟﻢ ،ﻭﺇﻥ ﻛﺎﻥ ﻏﲑ ﳏﺼﻦ ﺟﻠﺪ ﻣﺌﺔ ﻭﻏﺮﺏ )(٦
ﻋﺎﻣﺎﹰ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺍﻷﻭﻝ[ ﺃﻱ ﺍﻟﻘﺎﺋﻞ ﺍﻷﻭﻝ ﺍﻟﺬﻱ ﻗﺎﻝ :ﺇﻥ ﺍﳌﺮﺍﺩ ﺎ ﺍﻟﺰﻧﺎ ،ﻭﻗﻮﻟﻪ½ :ﺃﺭﺍﺩ¼ ﺃﻱ ﺍﷲ ﻋﺰﻭﺟـﻞ ،ﻭﻗﻮﻟـﻪ½ :ﺑـﻀﻤﲑ ﺍﻟﺮﺟـﺎﻝ¼ ﺃﻱ )(٧
ﺣﻴﺚ ﻗﺎﻝ ½ﻣـﻨﻜﻢ¼ ﻓﻘـﻂ ،ﻭﱂ ﻳﻘـﻞ ½ﻣـﻨﻜﻢ ﻭﻣﻨـﻬﻦ¼ ،ﻭﻗﻮﻟـﻪ½ :ﻭﺍﺷـﺘﺮﺍﻛﻬﻤﺎ¼ ﺃﻱ ﺍﻟﻔـﺎﻋﻠﲔ ،ﻭﻫـﺬﺍ ﺩﻟﻴـﻞ ﺁﺧـﺮ ﻭﻗﻮﻟـﻪ½ :ﻭﻫـﻮ
ﳐﺼﻮﺹ¼ ،ﺃﻱ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ ،ﻭﻫﻮ ﺍﻷﺫﻯ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻋﺮﺍﺽ ﺃﻱ ﻓﺘﻌﲔ ﲪﻞ ½ﺍﻟﻠـﺬﺍﻥ¼ ﻋﻠـﻰ ﺍﻟـﺮﺟﻠﲔ ،ﻷﻥ ﺣـﺪ
ﺍﻟﻨﺴﺎﺀ ﻛﻤﺎ ﺳﺒﻖ ﺑﺎﳊﺒﺲ ﰲ ﺍﻟﺒﻴﻮﺕ ﻻ ﺑﺎﻷﺫﻯ ﻭﻻ ﻳﺴﻘﻂ ﺑﺎﻟﺘﻮﺑﺔ ،ﻭﻫـﺬﺍ ﻛﻠـﻪ ﲝـﺴﺐ ﻣـﺎ ﻛـﺎﻥ ﰲ ﺻـﺪﺭ ﺍﻹﺳـﻼﻡ ،ﻭﺇﻻ ﻓﻘـﺪ
ﻋﻠﻤﺖ ﺃﻥ ﺍﻟﻜﻞ ﻣﻨﺴﻮﺥ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﰲ ﺍﻷﺫﻯ ...ﺇﱁ[ ﻧﻮﺯِﻉ ﻓﻴﻪ ﺑﺄﻥ ﺍﻻﺷﺘﺮﺍﻙ ﰲ ﺫﻟﻚ ﻻ ﳜﺺ ﺍﻟﺮﺟﻠﲔ ﻋﻨﺪ ﺍﻟﺘﺄﻣـﻞ ،ﻭﺑـﺄﻥ ﺍﻻﺗـﺼﺎﻝ ﺑـﻀﻤﲑ )(٨
ﺍﻟﺮﺟﺎﻝ ﻻ ﳝﻨﻊ ﺩﺧﻮﻝ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﳋﻄﺎﺏ ﻛﻤﺎ ﻗﺮﺭ ﰲ ﳏﻠﻪ) .ﻛﺮﺧﻲ(
٢٨٢
www.madinah.in
Madinah Gift Centre
`
اﻟﺘﻮﺑﺔ)َ (١ﻋ َﻠـﻰ اﷲِ﴾) (٢أي اﻟﱵ ﻛﺘﺐ ﻋـ ) (٣ﻧﻔـﺴﻪ ﻗﺒﻮﳍـﺎ ﺑﻔـﻀﻠﻪ ﳐﺼﻮص ﺑﺎﻟﺮﺟﺎل ﳌﺎ ﺗﻘﺪم ﰲ اﻟﻨﺴﺎء ﻣﻦ اﳊﺒﺲ ﴿ ِ َ
اﻧﻤﺎ ْ َ ُ
ﻣﻦ﴾ زﻣﻦ ﴿ َ ِ ْ ٍ ﺑﺠ َ َﺎﻟﺔٍ﴾ ﺣﺎل أي ﺟﺎﻫﻠﲔ إذا ﻋﺼﻮا رﺑﻬﻢ ﴿ﺛ ُﻢ َ ُ ْ ُ ْ َ
ﻳﺘﻮﺑﻮن ِ ْ ﻳﻦ َ ْ َ ُ ْ َ
ﻌﻤﻠﻮن ا ُّﻟﺴ ْ ٓﻮءَ ﴾ اﳌﻌﺼﻴﺔ ﴿ ِ َ ﴿ِ ِ
)(٦ )(٥ )(٤
ﻳﺐ﴾ ﻟﻠﺬ ْ َ
ﷲ َﻋﻠ َْﻴ ِ ْﻢ﴾ ﻳﻘﺒﻞ ﺗﻮﺑﺘﻬﻢ ﴿ َو َ َ
ﺎن اﷲُ َﻋﻠ ِ ْ ً ﴾ ﲞﻠﻘﻪ ﴿ َﺣﻜِ ْ ً ) ﴾(۱۷ﰲ ﺻﻨﻌﻪ ﺑﻬﻢ ﴿َو ﻗﺒﻞ أن ﻳﻐﺮﻏﺮوا ﴿ َﻓﺎ ُوﻟ ٓ ٰ َِﻚ َ ُ ْ ُ
)(٧
ﻳﺘﻮب ا ُ
ﻗﺎل ﴾ ﻋﻨﺪ ﻣﺸﺎﻫﺪة ﻣﺎ )(٨
اﻟﻤﻮت﴾ وأﺧﺬ ﰲ اﻟ ع ﴿ َ َ اﺣﺪ ُُﻢ ْ َ ْ ُ ﻌﻤﻠﻮن اﻟﺴﻴﺎ ِٰت﴾اﻟﺬﻧﻮب ﴿ َﺣ ّٰۤ ِ َ
اذا َﺣ َ َ َ َ َ ﻳﻦ َ ْ َ ُ ْ َ
ﻟﻠﺬ ْ َ ﻟﻴﺴﺖِ ْ َ ُ
اﻟﺘﻮﺑﺔ ِ ِ ََْ
ﻗﻮﻟﻪ﴿]:ﺇﳕﺎ ﺍﻟﺘﻮﺑﺔ﴾[ ﺍﻵﻳﺘﲔ ،ﻓﻴﻪ ﺑﻴﺎﻥ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻘﺒﻞ ﻓﻴﻪ ﺍﻟﺘﻮﺑﺔ ،ﻭﻫﻮ ﻣﺎ ﱂ ﻳﺼِﻞ ﺍﻹﻧـﺴﺎﻥ ﺇﱃ ﺍﻟﻐﺮﻏﹶـﺮﺓ ﻭﻣـﺸﺎﻫﺪﺓ ﻣﻼﺋﻜـﺔ )(١
ﺍﳌﻮﺕ ﻭﺍﻟﻌﺬﺍﺏ ،ﻓﺈﺫﺍ ﻭﺻﻞ ﺇﱃ ﺫﻟﻚ ﱂ ﺗﻘﺒﻞ ﻟﻪ ﺗﻮﺑﺔ ﻭﻻ ﻳﺼﺢ ﻣﻨﻪ ﺇﳝﺎﻥ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﷲ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﻟﻈﺮﻑ ﺻﻔﺔ ﻓﻴﻜﻮﻥ ﺍﳋﱪ ﻫﻮ ﻗﻮﻟﻪ½ :ﻟﻠﺬﻳﻦ¼ ،ﻭﻫﺬﺍ ﺍﻹﻋﺮﺍﺏ ﺃﻧـﺴﺐ ﺑﻘﻮﻟـﻪ: )(٢
ﻓﻴﻤﺎ ﺑﻌﺪ ﴿ﻭﻟﻴﺴﺖ ﺍﻟﺘﻮﺑﺔ ...ﺇﱁ﴾ ﻛﻤﺎ ﻻ ﳜﻔﻰ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﱵ ﻛﺘﺐ ﻋﻠﻰ ...ﺇﱁ[ ﻧﺒﻪ ﺑﺬﻟﻚ ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﻫﻨﺎ ﻣﺼﺪﺭ ½ﺗﺎﺏ ﻋﻠﻴـﻪ¼ ﺇﺫﺍ ﻗﺒـﻞ ﺗﻮﺑﺘـﻪ ﻻ ﻣـﺼﺪﺭ ½ﺗـﺎﺏ ﺍﻟﻌﺒـﺪ ﺇﱃ )(٣
ﺍﷲ¼ ﲟﻌﲎ ﺭﺟﻊ ﺇﻟﻴﻪ ،ﻭﻻ ﻭﺟﻮﺏ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻛﻤﺎ ﺯﻋﻤﺘﻪ ﺍﳌﻌﺘﺰﻟﺔ ﺇﺫ ﻭﺟﻮﺎ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ،ﻭﻛﻠﻤﺔ ½ﻋﻠﻰ¼ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻰ
ﲢﻘﻖ ﺍﻟﺜﺒﻮﺕ ﺍﻟﺒﺘﺔ ﲝﻜﻢ ﺟﺮﻱ ﺍﻟﻌﺎﺩﺓ ﻭﺳﺒﻖ ﺍﻟﻮﻋﺪ ﺍﳌﺘﻔﻀﻞ ﺑﻪ ،ﺣﱴ ﻛﺄﻧﻪ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻋﻠﻴﻪ ﻷﻧﻪ ﺗﻌـﺎﱃ ﻭﻋـﺪ ﺑﻘﺒـﻮﻝ ﺍﻟﺘﻮﺑـﺔ،
ﻭﺇﺫﺍ ﻭﻋﺪ ﺷﻴﺌﺎﹰ ﻻ ﺑﺪ ﺃﻥ ﻳﻨﺠﺰ ﻭﻋﺪﻩ ﻷﻥ ﺍﳋﻠﻒ ﰲ ﻭﻋﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳏﺎﻝ .ﻭﻗـﺪﺭ ﺃﺑـﻮ ﺣﻴـﺎﻥ ﻣـﻀﺎﻓﲔ ﺣـﺬﻓﺎ ﻣـﻦ ﺍﳌﺒﺘـﺪﺃ
0 0
0 0
ﻭﺍﳋﱪ ،ﻷﻧﻪ ﻗﺎﻝ :ﺍﻟﺘﻘﺪﻳﺮ ﺇﳕﺎ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻣﺘﺮﺗﺐ ﻋﻠﻰ ﻓﻀﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﺘﻜﻮﻥ ½ﻋﻠﻰ¼ ﻫﻨﺎ ﺑﺎﻗﻴﺔ ﻋﻠﻰ ﺃﺻﻠﻬﺎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺟﺎﻫﻠﲔ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺒﺎﺀ ﻟﻴﺴﺖ ﺳﺒﺒﻴﺔ ﺣﱴ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺃﺫﻧﺐ ﻭﻫﻮ ﻋﺎﱂ ﺑﺄﻧـﻪ ﺫﻧـﺐ ﱂ ﺗﻘﺒـﻞ ﺗﻮﺑﺘـﻪ ﻣـﻊ ﺃﻥ ﺗﻮﺑﺘـﻪ )(٤
ﺃﻳﻀﺎﹰ ﻣﻘﺒﻮﻟﺔ ،ﺑﻞ ﺍﻟﺒﺎﺀ ﻟﻺﻟﺼﺎﻕ ﻷﻥ ﺍﺭﺗﻜﺎﺏ ﺍﻟﻘﺒﻴﺢ ﺳﻔﻪ ﻭﲡﺎﻫﻞ ،ﻗـﺎﻝ ﳎﺎﻫـﺪ½ :ﻣـﻦ ﻋـﺼﻰ ﺍﷲ ﻓﻬـﻮ ﺟﺎﻫـﻞ ﺣـﱴ ﻳـﱰﻉ ﻋـﻦ
ﺟﻬﺎﻟﺘﻪ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺟﺎﻫﻠﲔ ﺇﺫﺍ ﻋﺼﻮﺍ ...ﺇﱁ[ ﻭﺇﳕﺎ ﲰﻲ ﺍﻟﻌﺎﺻﻲ ﺟﺎﻫﻼﹰ ﻷﻧﻪ ﱂ ﻳﺴﺘﻌﻤﻞ ﻣـﺎ ﻣﻌـﻪ ﻣـﻦ ﺍﻟﻌﻠـﻢ ﺑﺘﺮﺗـﺐ ﺍﻟﻌﻘـﺎﺏ ،ﻓـﺴﻤﻲ )(٥
ﺟﺎﻫﻼﹰ ﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺯﻣﻦ ﻗﺮﻳﺐ[ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﺮﻳﺐ ﻣﻘﺎﺑﻞ ﺍﻟﺒﻌﻴﺪ ،ﺇﺫ ﺣﻜﻤﻬﻤﺎ ﻫﻨﺎ ﻭﺍﺣـﺪ ،ﺑـﻞ ﺍﳌـﺮﺍﺩ ﺑﻘﻮﻟـﻪ½ :ﻣـﻦ ﻗﺮﻳـﺐ¼ ﻣـﻦ ﻗﺒـﻞ )(٦
ﻣﻌﺎﻳﻨﺔ ﺳﺒﺐ ﺍﳌﻮﺕ ﺑﻘﺮﻳﻨﺔ ﻗﻮﻟﻪ﴿ :ﺣﱴ ﺇﺫﺍ ﺣﻀﺮ ﺃﺣـﺪﻫﻢ ﺍﳌـﻮﺕ ﻗـﺎﻝ ﺇﱐ ﺗﺒـﺖ ﺍﻵﻥ﴾ .ﻭﺇﳕـﺎ ﻛـﺎﻥ ﺍﻟـﺰﻣﻦ ﺍﻟـﺬﻱ ﺑـﲔ ﻓﻌـﻞ
ﺍﳌﻌﺼﻴﺔ ﻭﺑﲔ ﻭﻗﺖ ﺍﻟﻐﺮﻏﺮﺓ ﻗﺮﻳﺒﹰﺎ ﻭﻟﻮ ﻛﺎﻥ ﺳﻨﲔ ،ﻷﻥ ﻛـﻞ ﻣـﺎ ﻫـﻮ ﺁﺕ ﻗﺮﻳـﺐ ،ﻭﺍﻟﻌﻤـﺮ ﻭﺇﻥ ﻃـﺎﻝ ﻗﻠﻴـﻞ ،ﻭﻓﻴـﻪ ﺗﻨﺒﻴـﻪ ﻋﻠـﻰ ﺃﻥ
ﺍﻹﻧﺴﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺘﻮﻗﻊ ﰲ ﻛﻞ ﺳﺎﻋﺔ ﻧﺰﻭﻝ ﺍﳌﻮﺕ ﺑﻪ) .ﺧﺎﺯﻥ ،ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻗﺒﻞ ﺃﻥ ﻳﻐﺮﻏِﺮﻭﺍ[ ﺍﻟﻐﺮﻏﹶﺮﺓ ﺃﻥ ﳚﻌﻞ ﺍﳌﺸﺮﻭﺏ ﰲ ﻓﻢ ﺍﳌﺮﻳﺾ ﻓﲑﺩﺩﻩ ﰲ ﺍﳊﻠﻖ ﻭﻻ ﻳﺼﻞ ﺇﱃ ﺟﻮﻓﻪ ﻭﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﺑﻠﻌﻪ، )(٧
ﻭﺫﻟﻚ ﻋﻨﺪ ﺑﻠﻮﻍ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﳊﻠﻘﻮﻡ .ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﳚﺪﺩ ﺍﻟﺘﻮﺑﺔ ﰲ ﻛﻞ ﳊﻈﺔ ﻷﻥ ﺍﳌﻮﺕ ﻣﺘﻮﻗـﻊ ﰲ ﻛـﻞ
ﶈﺔ) .ﺧﺎﺯﻥ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻭﺃﺧﺬ ﰲ ﺍﻟﱰﻉ[ ﻫﻮ ﺣﺎﻟﺔ ﺍﻟﺴﻮﻕ ﺣﲔ ﺗﺴﺎﻕ ﺍﻟﺮﻭﺡ ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺍﳉﺴﺪ) .ﺧﺎﺯﻥ( )(٨
٢٨٣
www.madinah.in
Madinah Gift Centre
`
ﻛﻔﺎر﴾ إذا ﺗﺎﺑﻮا ﰲ اﻵﺧﺮة ﻋﻨﺪ ﻣﻌﺎﻳﻨﺔ ﻳﻤﻮﺗﻮن َو ُْﻢ ُ ٌ
ﻳﻦ َ ُ ْ ُ ْ َ ﺗﺒﺖ ا ﻟ ٰ ْٔﲑ َﻦ﴾ ﻓﻼ ﻳﻨﻔﻌﻪ ذﻟﻚ) (١وﻻ ﻳﻘﺒﻞ ﻣﻨﻪ ﴿ َو َﻻ ِ
اﻟﺬ ْ َ ﻫﻮ ﻓﻴﻪ ﴿ ا ِ ْ ُ ْ ُ
ﻳﺤﻞ ُ ْ ﻳﻦ َ ُ ْ ﻋﺬاﺑﺎ َاﻟ ِ ْ ً ) ﴾(۱۸ﻣﺆﳌﺎ)َ ﴿ (٤ﻳﺎﻳ َ ﺎ ِ اﻟﻌﺬاب ﻻ ﺗﻘﺒﻞ ﻣﻨﻬﻢ ﴿ ا ُوﻟ ٓ ٰ َِﻚ َ ْ َ ْ َ
اﻋﺘﺪﻧﺎ ﴾أﻋﺪدﻧﺎ ﴿ َﻟ ُ ْﻢ َ َ ً
)(٣ )(٢
ان
َﻜﻢ َ ْ ﻣﻨﻮا َﻻ َ ِ اﻟﺬ ْ َ
اﻟﻨﺴﺎء﴾ أي ذاﻦ)ً ْ َ ﴿ (٥ﺎ﴾ ﺑﺎﻟﻔﺘﺢ واﻟﻀﻢ ﻟﻐﺘﺎن أي ﻣﻜﺮﻫﻴﻬﻦ) (٦ﻋـ ذﻟـﻚ .ﻛـﺎﻧﻮا ﰲ اﳉﺎﻫﻠﻴـﺔ) (٧ﻳﺮﺛـﻮن َ ُِ
ﺗﺮﺛﻮا َ ٓ َ
ﻧﺴﺎء أﻗﺮﺑﺎﺋﻬﻢ ﻓﺈن ﺷﺎءوا ﺗﺰوﺟﻮﻫﺎ) (٨ﺑﻼ ﺻﺪاق أو زوﺟﻮﻫﺎ وأﺧﺬوا ﺻﺪاﻗﻬﺎ أو ﻋﻀﻠﻮﻫﺎ ﺣـﱴ ﺗﻔﺘـﺪي ﲟـﺎ ورﺛﺘـﻪ أو
ﻌﻀﻠﻮ ُﻦ﴾) (٩أي ﲤﻨﻌـﻮا أزواﺟﻜـﻢ) (١٠ﻋـﻦ ﻧﻜـﺎح ﻏـﲑﻛﻢ ﺑﺈﻣـﺴﺎﻛﻬﻦ
ﲤﻮت ﻓﲑﺛﻮﻫﺎ ﻓﻨﻬﻮا ﻋﻦ ذﻟﻚَ ﴿ .و َﻻ﴾ أن ﴿ َ ْ ُ ُ ْ
ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻨﻔﻌﻪ ﺫﻟﻚ[ ﻗﺎﻝ ﺍﶈﻘﻘﻮﻥ ﻗﺮﺏ ﺍﳌﻮﺕ ﻻ ﳝﻨﻊ ﻣﻦ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ،ﺑﻞ ﺍﳌﺎﻧﻊ ﻣـﺸﺎﻫﺪﺓ ﺍﻷﺣـﻮﺍﻝ ﺍﻟـﱵ ﻻ ﳝﻜـﻦ ﻣﻌﻬـﺎ )(١
ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﲝﺎﻝ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻻ ﺗﻘﺒﻞ ﻣﻨﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻭﻻ ﺍﻟﺬﻳﻦ ﳝﻮﺗﻮﻥ...ﺇﱁ﴾ ﰲ ﳏﻞ ﺍﳉﺮ ﻋﻄﻒ ﻋﻠﻰ ﴿ﻟﻠـﺬﻳﻦ ﻳﻌﻤﻠـﻮﻥ ﺍﻟـﺴﻴﺂﺕ﴾ )(٢
ﺃﻱ ﻟﻴﺴﺖ ﺍﻟﺘﻮﺑﺔ ﻟﻠﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺴﻴﺂﺕ ﻭﻻ ﻟﻠﺬﻳﻦ ﳝﻮﺗﻮﻥ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻋﺪﺩﻧﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺃﺻﻠﻪ ½ﺃﻋﺪﺩﻧﺎ¼ ﻗﻠﺒﺖ ﺍﻟﺪﺍﻝ ﺍﻷﻭﱃ ﺗﺎﺀ .ﻭﺍﳌﻌﲎ ﺃﺣﻀﺮﻧﺎ ﻭﻫﻴﺄﻧﺎ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣﺆﻟﹶﻤﺎ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻟِﻤﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ ،ﻭﰲ ﺍﳋﻄﻴﺐ :ﻭﳚﻮﺯ ﻛـﺴﺮ ﺍﻟـﻼﻡ ½ﻣﺆﻟِﻤـﺎ¼ )(٤
ﻛﺴﻤﻴﻊ ﲟﻌﲎ ﻣﺴﻤِﻊ ﻭﻋﻠﻴﻪ ﻓﻨﺴﺒﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺣﻘﻴﻘﺔ .ﻭﻋﻠﻰ ﻛﻼ ﺍﻟﻮﺟﻬﲔ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻼﺯﻡ ﲟﻌـﲎ ﺍﳌﺘﻌـﺪﻱ ﻓـﻼ ﻳـﺮﺩ
0 0
0 0
ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻟﻴﺲ ﺑﺼﺎﺣﺐ ﺍﻷﱂ ﺑﻞ ﺍﻟﺪﺍﺧﻞ ﻓﻴﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺫﺍﻦ[ ﺃﻱ ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺇﺭﺙ ﻣﺎﳍﻦ ،ﻛﻤﺎ ﻫﻮ ﺍﳌﺘﺒﺎﺩﺭ ﻭﺍﳌﻌﺘﺎﺩ ،ﺑـﻞ ﺍﻟﻨـﻬﻲ ﻋـﻦ ﺇﺭﺙ ﻧﻔـﺲ ﺍﳌـﺮﺃﺓ ﻛﻤـﺎ )(٥
ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ،ﻓﻜﺎﻧﻮﺍ ﳚﻌﻠﻮﻥ ﺫﺍﺕ ﺍﳌﺮﺃﺓ ﻛﺎﳌﺎﻝ ﻓﲑﺛﻮﺎ ﻣﻦ ﻗﺮﻳﺒﻬﻢ ﻛﻤﺎ ﻳﺮﺛﻮﻥ ﻣﺎﻟﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﻜﺮِﻫﻴﻬﻦ[ ﲨﻊ ﻣﻜﺮﻩ ﺍﺳﻢ ﻓﺎﻋﻞ ﺃﺷـﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥ ½ﻛﺮﻫـﺎﹰ¼ ﻣـﺼﺪﺭ ﲟﻌـﲎ ﺍﺳـﻢ ﺍﻟﻔﺎﻋـﻞ ،ﻭﻫـﻮ ﺣـﺎﻝ ﻣـﻦ ﺍﻟـﻮﺍﻭ ﰲ )(٦
½ﺗﺮﺛﻮﺍ¼ .ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ ½ﻣﻜﺮﻫﲔ¼ ﲨﻊ ﻣﻜﺮﻩ ﺍﺳﻢ ﻓﺎﻋﻞ ،ﻭﻣﻔﻌﻮﻟﻪ ﳏﺬﻭﻑ ﺃﻱ ﻣﻜﺮﻫﲔ ﳍﻦ ﻭﻫﻮ ﺃﻳﻀﺎﹰ ﺣﺎﻝ ﻣـﻦ ﺍﻟـﻮﺍﻭ ﰲ
½ﺗﺮﺛﻮﺍ¼) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻛﺎﻧﻮﺍ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﻟﺴﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ .ﻭﺃﻥ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺎﻹﻛﺮﺍﻩ ﻟﻴﺲ ﻟﻨﻔﻲ ﺍﳊﻜﻢ ﻋﻤﺎ ﻋﺪﺍﻩ ﻓـﻼ ﻳـﺮﺩ ﺃﻧـﻪ )(٧
ﻳﻔﻬﻢ ﻣﻨﻪ ﺃﻥ ﺇﺭﺛﻬﻦ ﻣﻊ ﺭﺿﺎﺋﻬﻦ ﺟﺎﺋﺰ ﻣﻊ ﺃﻧﻪ ﻻﳚﻮﺯ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﺰﻭﺟﻮﻫﺎ ...ﺇﱁ[ ﻭﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ½ :ﺗﺰﻭﺟﻮﻫﻦ ﺑﻼ ﺻﺪﺍﻕ ﺃﻭ ﺯﻭﺟﻮﻫﻦ ﻭﺃﺧﺬﻭﺍ ﺻﺪﺍﻗﻬﻦ ﺃﻭ ﻋﻀﻠﻮﻫﻦ ﺣﱴ ﻳﻔﺘﺪﻳﻦ ﲟﺎ )(٨
ﻭﺭﺛﻨﻪ ﺃﻭ ﳝﱳ ﻓﲑﺛﻮﻫﻦ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻻ ﺗﻌﻀﻠﻮﻫﻦ[ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ½ :ﺃﻥ ﺗﺮﺛﻮﺍ¼ ﻛﻤﺎ ﺃﺷﺎﺭ ﻟﻪ ﺍﳌﻔﺴﺮ ،ﻭﺃﻋﻴـﺪﺕ ½ﻻ¼ ﺗﻮﻛﻴـﺪﺍﹰ .ﻭﻫـﺬﺍ ﺧﻄـﺎﺏ ﻟـﻸﺯﻭﺍﺝ )(٩
ﻓﻜﺎﻥ ﺍﻟﺮﺟﻞ ﻳﻜﺮﻩ ﺍﻣﺮﺃﺗﻪ ﻭﳍﺎ ﻋﻠﻴﻪ ﻣﻬﺮ ،ﻓﻴﺴﻲﺀ ﻋﺸﺮﺎ ﻟﺘﻔﺘﺪﻱ ﻣﻨﻪ ،ﻭﺗﺮﺩ ﺇﻟﻴﻪ ﻣﺎ ﺳﺎﻗﻪ ﳍﺎ ﻣﻦ ﺍﳌﻬﺮ) .ﺧﺎﺯﻥ(
) (١٠ﻗﻮﻟﻪ] :ﲤﻨﻌﻮﺍ ﺃﺯﻭﺍﺟﻜﻢ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻀﻤﲑ ﻋﺎﺋﺪ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ،ﻻ ﲟﻌـﲎ ﺍﻷﻭﻝ ،ﻓـﺈﻥ ﺍﳌـﺮﺍﺩ ﺑﺎﻟﻨـﺴﺎﺀ ﻓﻴﻤـﺎ ﺗﻘـﺪﻡ ﻧـﺴﺎﺀ
ﻏﲑﻛﻢ ،ﻭﻓﻴﻤﺎ ﻫﻨﺎ ﻧﺴﺎﺀﻛﻢ ،ﻓﻔﻲ ﺍﻟﻜﻼﻡ ﺍﺳﺘﺨﺪﺍﻡ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
٢٨٤
www.madinah.in
Madinah Gift Centre
`
َِ ِ َ ٍ
ﻔﺎﺣﺸﺔ ﻣ َ َﻨـﺔٍ﴾ ﺑﻔـﺘﺢ اﻟﻴـﺎء ان ْﻳﺎﺗ ِ ْ َ ﺘﻤﻮ ُﻦ﴾ ﻣﻦ اﳌﻬﺮ)ۤ ِ ﴿ (١ ﺑﺒﻌﺾ َ ۤ
ﻣﺎ َﺗ ْ ُ ُ ْ وﻻ رﻏﺒﺔ ﻟﻜﻢ ﻓﻴﻬﻦ ﺿﺮارا ﴿ ِ َ ْ
)(٢
اﻻ َ ْ ﻟﺘﺬ َ ُ ْﺒﻮا ِ َ ْ ِ
وﻛﺴﺮﻫﺎ أي ﺑﻴﻨﺖ أو ﻫﻲ ﺑﻴﻨـﺔ أي زﻧـﺎ أو ﻧـﺸﻮز ﻓﻠﻜـﻢ أن ﺗـﻀﺎروﻫﻦ) (٣ﺣـﱴ ﻳﻔﺘـﺪﻳﻦ ﻣـﻨﻜﻢ وﳜـﺘﻠﻌﻦ ﴿ َو َﻋـﺎ ِ ُ ْو ُﻦ
ان ﺗَ ْ َ ُْﻮا َ ْ ًٔ ﺑﺎﻟﻤﻌﺮوف﴾ أي ﺑﺎﻹﲨﺎل ﰲ اﻟﻘﻮل واﻟﻨﻔﻘﺔ واﳌﺒﻴﺖ ﴿ َﻓﺎ ِ ْن َ ِ ْ ُ ُ ْ ِ َْ ْ ُْ ِ
)(٨ )(٧) (٦ )(٥) (٤
ﺷﻴﲑﺎ َو ﺘﻤﻮ ُﻦ﴾ ﻓﺎﺻﱪوا ﴿ َ َ
ﻓﻌ َ ْ
ِﺒﺪال َ ْ ٍ
زوج َﻣ َ َ
ﺎن اﺳ ْ َ َ
اردﺗﻢ ْ ﻓﻴ ِ َﺧ ْ ًا َﻛﺜ ِ ْ ًا) ﴾(۱۹وﻟﻌﻠﻪ ﳚﻌﻞ ﻓﻴﻬﻦ ذﻟﻚ ﺑﺄن ﻳﺮزﻗﻜﻢ ﻣﻨﻬﻦ وﻟﺪا ﺻﺎﳊﺎ ﴿ َو ِ ْ
ان َ َ ْ ُ ﻳﺠﻌﻞ اﷲُ ِ ْ
َ َْ َ
ﻗﻨﻄﺎرا﴾ ﻣﺎﻻ ﻛﺜﲑا) (٩ﺻﺪاﻗﺎ ﴿ َ َ
ﻓﻼ اﺣﺪ ُﻦ﴾ أي اﻟﺰوﺟﺎت ﴿ ِ ْ َ ً زوج﴾ أي أﺧﺬﻫﺎ ﺑﺪﳍﺎ ﺑﺄن ﻃﻠﻘﺘﻤﻮﻫﺎ ﴿ و﴾ ﻗﺪ ﴿ َﺗ ْ ُ ْ
ﺘﻢ ِ ْ ٰ ٍَْ
ﺷﻴﲑﺎ َ َ ْ ُ ُ ْ َْ ُ ُ ْ
ﺗﺎﺧﺬوا ِﻣﻨْ ُ َ ْ ًٔ
)(١٠
................................................................ ﺘﺎﻧﺎ﴾ ﻇﻠﻤﺎ
اﺗﺎﺧﺬوﻧ َ ٗ ﺑ ُ ْ َ ً
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﳌﻬﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ½ﻣﺎ¼ ،ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﺧﻄﺎﺏ ﻟﻸﺯﻭﺍﺝ ﻣﻊ ﺃﻧﻪ ﺍﺧﺘﺎﺭ ﰲ ﺍﻵﻳﺔ ﺧﻄﺎﺏ ﺍﻟﻮﺭﺛﺔ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺇﻻ ﺃﻥ ﻳﺄﺗﲔ[ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺃﻋﻢ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﻭﻗﺎﺕ ،ﺃﻭ ﻣﻦ ﺃﻋﻢ ﺍﻟﻌﻠﻞ ﺃﻱ ﻻ ﳛﻞ ﻟﻜﻢ ﻋﻀﻠﻬﻦ ﰲ ﺣـﺎﻝ ﺃﻭ ﻭﻗـﺖ ﺃﻭ ﻟﻌﻠـﺔ )(٢
ﺇﻻ ﰲ ﺣﺎﻝ ﺃﻭ ﻭﻗﺖ ﻷﺟﻞ ﺇﺗﻴﺎﻦ ﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻓﻠﻜﻢ ﺃﻥ ﺗﻀﺎﺭﻭﻫﻦ[ ﺇﻥ ﻗﻠﺖ :ﺇﻥ ﺍﳌﻀﺎﺭﺓ ﻻ ﲡﻮﺯ ﻓﻜﻴﻒ ﺫﻟﻚ؟ ﺃﺟﻴﺐ ﺑﺄﻥ ﻫﺬﺍ ﻣﻨـﺴﻮﺥ ،ﺃﻭ ﺑـﺄﻥ ﺍﳌـﺮﺍﺩ ـﺎ ﺍﻟـﻮﻋﻆ )(٣
ﻭﺍﳍﺠﺮ ﻭﺍﻟﻀﺮﺏ ﻋﻠﻰ ﻃﺒﻖ ﻣﺎ ﻳﺄﰐ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺍﻟـﻼﰐ ﲣـﺎﻓﻮﻥ ﻧـﺸﻮﺯﻫﻦ﴾ ]ﺍﻟﻨـﺴﺎﺀ[ ﺍﻵﻳـﺎﺕ ،ﻭﺗـﺴﻤﻴﺘﻪ ﺣﻴﻨﺌـﺬ ﻣـﻀﺎﺭﺓ
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ﻣﺸﺎﻛﻠﺔ ﻧﻈﲑ ﴿ﻓﻤﻦ ﺍﻋﺘﺪﻯ ﻋﻠﻴﻜﻢ ﻓﺎﻋﺘﺪﻭﺍ ﻋﻠﻴﻪ﴾]ﺍﻟﺒﻘﺮﺓ[) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ﴿] :ﻭﻋﺎﺷﺮﻭﻫﻦ ﺑﺎﳌﻌﺮﻭﻑ﴾[ ﻗﺎﻝ ﺍﳊﺴﻦ ﻫﻮ ﺭﺍﺟﻊ ﳌﺎ ﺳﺒﻖ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ ﻣﻦ ﻗﻮﻟﻪ﴿ :ﻭﺁﺗﻮﺍ ﺍﻟﻨﺴﺎﺀ ﺻﺪﻗﺎﻦ ﳓﻠﺔ﴾ ﺃﻱ )(٤
ﺁﺗﻮﺍ ﺍﻟﻨﺴﺎﺀ ﻭﻋﺎﺷﺮﻭﻫﻦ ﺑﺎﳌﻌﺮﻭﻑ .ﻭﻫﺬﺍ ﻏﲑ ﻣﺘﻌﲔ ﺑﻞ ﻳﺼﺢ ﻋﻄﻔﻪ ﻋﻠﻰ ﻗﻮﻟﻪ﴿ :ﻭﻻ ﺗﻌﻀﻠﻮﻫﻦ﴾ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﲎ ﺃﻱ ﻻ ﳛـﻞ
ﻟﻜﻢ ﺃﻥ ﺗﻌﻀﻠﻮﻫﻦ ﻭﻋﺎﺷﺮﻭﻫﻦ ...ﺇﱁ ﻓﻴﻜﻮﻥ ﺍﻷﻣﺮ ﻣﻌﻄﻮﻓﺎﹰ ﻋﻠﻰ ﺍﻟﻨﻔﻲ ﻣﻦ ﺣﻴﺚ ﺃﻧﻪ ﰲ ﻣﻌﲎ ﺍﻟﻨﻬﻲ) .ﲨﻞ(
ﻗﻮﻟﻪ﴿] :ﻭﻋﺎﺷﺮﻭﻫﻦ ﺑﺎﳌﻌﺮﻭﻑ﴾[ ﻓﻴﻪ ﻭﺟﻮﺏ ﺍﳌﻌﺮﻭﻑ ﻣﻦ ﺗﻮﻓﻴﺔ ﺍﳌﻬـﺮ ﻭﺍﻟﻨﻔﻘـﺔ ﻭﺍﻟﻘﹶـﺴﻢ ﻭﺍﻟﻠـﲔ ﰲ ﺍﻟﻘـﻮﻝ ﻭﺗـﺮﻙ ﺍﻟـﻀﺮﺏ )(٥
ﻭﺍﻹﻏﻼﻅ ﺑﻼ ﺫﻧﺐ ،ﻭﺍﺳﺘﺪﻝ ﺑﻌﻤﻮﻣﻪ ﻣﻦ ﺃﻭﺟﺐ ﳍﺎ ﺍﳋﺪﻣﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﳑﻦ ﻻ ﲣﺪﻡ ﻧﻔﺴﻬﺎ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺈﻥ ﻛﺮﻫﺘﻤﻮﻫﻦ[ ﺃﻱ ﺑﺎﻟﻄﺒﻊ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ِﻗﺒﻠﻬﻦ ﻣﺎ ﻳﻮﺟﺐ ﺫﻟﻚ .ﻭﻗﻮﻟﻪ½ :ﻓﺎﺻﱪﻭﺍ¼ ﻭﻻ ﺗﻔﺎﺭﻗﻮﻫﻦ ﲟﺠﺮﺩ ﻫـﺬﻩ )(٦
ﺍﻟﻨﻔﺮﺓ ،ﺑﻞ ﺍﺻﱪﻭﺍ ﻓﻌﺴﻰ ...ﺇﱁ) .ﲨﻞ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ﴿] :ﻓﺈﻥ ﻛﺮﻫﺘﻤﻮﻫﻦ﴾[ ﺍﻵﻳﺔ ،ﻗﺎﻝ ﺍﻟﻜﻴﺎ :ﻓﻴﻪ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻹﻣﺴﺎﻙ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﺇﻥ ﻛﺎﻥ ﻋﻠـﻰ ﺧـﻼﻑ ﻫـﻮﻯ ﺍﻟـﻨﻔﺲ ،ﻭﻓﻴـﻪ )(٧
ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﻄﻼﻕ ﻣﻜﺮﻭﻩ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺎﺻﱪﻭﺍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻋﺴﻰ¼ ﰲ ﺍﻷﺻﻞ ﻋﻠﺔ ﺍﳉﺰﺍﺀ ﺃﻗﻴﻢ ﻣﻘﺎﻣﻪ ،ﻓﻼ ﻳﺮﺩ ﺃﻥ ½ﻋﺴﻰ¼ ﻣﻊ ﻣﺪﺧﻮﳍﺎ ﻻ ﻳـﺼﻠﺢ ﺃﻥ ﻳﻜـﻮﻥ )(٨
ﺟﺰﺍﺀً] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﺎﻻ ﻛﺜﲑﺍ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻟﻘﻨﻄﺎﺭ ﺍﻟﺘﺤﺪﻳﺪ] .ﻋﻠﻤﻴﺔ[ )(٩
) (١٠ﻗﻮﻟﻪ] :ﻇﻠﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﻟﺒﻬﺘﺎﻥ ﻫﻨﺎ ﺍﻟﻈﻠﻢ ﲡﻮﺯﺍ ﻛﻤﺎ ﻗﺎﻝ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﻏـﲑﻩ ،ﻓـﻼ ﻳـﺮﺩ ﺍﻟـﺴﺆﺍﻝ
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ﻛﻴﻒ َ ْ ُ ُ ْ
اﺛﻤﺎ ﻣ ِ ْ ًﻨﺎ) ﴾(۲۰ﺑﻴﻨﺎ وﻧﺼﺒﻬﻤﺎ ﻋ اﳊﺎل،و اﻻﺳﺘﻔﻬﺎم ﻟﻠﺘﻮﺑﻴﺦ ،وﻟﻺﻧﻜﺎر ﰲ ﻗﻮﻟﻪ َ ﴿ :و َ ْ َ ﴿و ِ ْ ً
)(٢ )(١
ﺗﺎﺧﺬوﻧ َ ٗ﴾ أي ﺑﺄي
ـﺬن ِﻣـ ْ ُ ْ
ُ )(٥
ـﻨﻜﻢ ْ َ ـﻀﻜﻢ ِاﻟ ٰــﻰ َ ْﻌـ ٍـﺾ﴾ ﺑﺎﳉﻤــﺎع اﳌﻘـﺮر ﻟﻠﻤﻬـﺮ ﴿و َ َ
اﺧـ ْ َ
)(٤ )(٣
ﻣﻴﺜﺎ ًﻗــﺎ﴾ ﻋﻬــﺪا وﺟــﻪ ﴿ َو َﻗـ ْـﺪ َا ْﻓ ـ ٰ ﴾ وﺻــﻞ ﴿ َ ْﻌـ ُ ْ
)(٦
ِﺤﻮا َﻣﺎ﴾ ﲟﻌـﲎ ﻣـﻦ ﻏﻠﻴﻈً ﺎ) ﴾(۲۱ﺷﺪﻳﺪا وﻫﻮ ﻣﺎ أﻣﺮ اﷲ ﺑﻪ ﻣﻦ إﻣﺴﺎﻛﻬﻦ ﲟﻌﺮوف أو ﺗﺴﺮﳛﻬﻦ ﺑﺈﺣـﺴﺎن ﴿ َو َﻻ َ ْ
ﺗﻨﻜ ُ ْ ﴿ َ ِْ
َﻒ﴾ ﻣﻦ ﻓﻌﻠﻜﻢ ذﻟﻚ ﻓﺎﻧﻪ ﻣﻌﻔـﻮ ﻋﻨـﻪ ﴿ ِاﻧـ ٗ ﴾ أي ﻧﻜـﺎﺣﻬﻦ ﴿ َ َ
ـﺎن ﻗﺪ َﺳﻠ َ
)(٨ ﻣﻦ َ ٓ ِ
اﻟﻨﺴﺎء ِاﻻ﴾ ﻟﻜﻦ ﴿ َﻣﺎ َ ْ
ُ )(٧
﴿ََ َ
ﻧﻜﺢ َ ٓ ُ ْ
ﺑﺎؤﻛﻢ َ
ﻭﻫﻮ ﻛﻴﻒ ﻗﺎﻝ ﺫﻟﻚ ﻣﻊ ﺃﻥ ﺍﻟﺒﻬﺘﺎﻥ ﺍﻟﻜﺬﺏ ﻣﻜﺎﺑﺮﺓ ،ﻭﺃﺧﺬ ﻣﻬﺮ ﺍﳌﺮﺃﺓ ﻗﻬﺮﺍﹰ ﻇﻠﻢ ﻻ ﺘﺎﻥ ،ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﻳﺮﻣـﻲ ﺍﻣﺮﺃﺗـﻪ ﺑﺘﻬﻤـﺔ
ﻟﻴﺘﻮﺻﻞ ﺇﱃ ﺃﺧﺬ ﺍﳌﻬﺮ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﻴﻨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺘﻌﺪﻱ ﲟﻌﲎ ﺍﻟﻼﺯﻡ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﻟﻠﺘﻮﺑﻴﺦ[ ﺃﻱ ﻓﻴﻤﺎ ﺳﺒﻖ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﳍﻤﺰﺓ ﺃﻱ ﻭﻟﻺﻧﻜﺎﺭ ﺃﻳﻀﹰﺎ ،ﻭﻗﻮﻟﻪ½ :ﻭﻟﻺﻧﻜـﺎﺭ¼ ﺃﻱ ﻭﺍﻟﺘـﻮﺑﻴﺦ ﺃﻳـﻀﹰﺎ ﻭﻫـﺬﺍ )(٢
ﺩﺧﻮﻝ ﻋﻠﻰ ﻣﺎ ﺑﻌﺪﻩ ،ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ .ﻭﰲ ﻧﺴﺨﺔ ½ﻭﺍﻹﻧﻜﺎﺭ¼ ﻣﻦ ﻏـﲑ ﺇﻋـﺎﺩﺓ ﻻﻡ ﺍﳉـﺮ ،ﻭﻋﻠﻴﻬـﺎ ﻓﻜـﺎﻥ ﻳﻨﺒﻐـﻲ ﺃﻥ
ﻳﻘﻮﻝ ﻫﻜﺬﺍ :ﻭﺍﻹﻧﻜﺎﺭ ﻓﻴﻤﺎ ﺳﺒﻖ ﻭﰲ ﴿ﻭﻛﻴﻒ ...ﺇﱁ﴾ ﻓﺎﻻﺳﺘﻔﻬﺎﻣﺎﻥ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺄﻱ ﻭﺟﻪ[ ﺃﻱ ﻻ ﻭﺟﻪ ﻭﻻ ﺳﺒﻴﻞ ﻟﻜﻢ ﰲ ﺃﺧﺬﻩ ﻓﻼ ﻳﻠﻴﻖ ﺍﻷﺧﺬﹸ ،ﻷﻥ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻭﺟﺪ ﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺣـﺎﻝ ﻣـﻦ )(٣
ﺍﻷﺣﻮﺍﻝ ،ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﻟﻪ ﺣﺎﻝﹲ ﱂ ﻳﻜﻦ ﻟﻪ ﺣﻆﱞ ﻣﻦ ﺍﻟﻮﺟﻮﺩ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
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ﻗﻮﻟﻪ﴿] :ﻭﻛﻴﻒ ﺗﺄﺧﺬﻭﻧﻪ ﻭﻗﺪ ﺃﻓﻀﻰ﴾[ ﺍﻵﻳﺔ ،ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻣﻦ ﺃﻭﺟـﺐ ﺍﳌﻬـﺮ ﺑـﺎﳋﻠﻮﺓ ﻷﻥ ﺍﻹﻓـﻀﺎﺀ ﻣـﺄﺧﻮﺫ ﻣـﻦ ﺍﻟﻔـﻀﺎﺀ ﻭﻫـﻮ )(٤
ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺑﻨﺎﺀ ،ﻓﻌﱪ ﺑﻪ ﻋﻦ ﺍﳋﻠﻮﺓ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻗﺪ ﺃﻓﻀﻰ ﺑﻌﻀﻜﻢ[ ﺃﺻﻞ ﺍﻹﻓﻀﺎﺀ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻮﺻﻮﻝ ﻳﻘﺎﻝ :ﺃﻓﻀﻰ ﺇﻟﻴﻪ ﺃﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ،ﰒ ﺍﺧﺘﻠﻒ ﺍﳌﻔﺴﺮﻭﻥ ﰲ ﻣﻌﻨـﺎﻩ ﰲ )(٥
ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻓﻘﻴﻞ :ﺇﻧﻪ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﳉﻤﺎﻉ ،ﻭﻫﻮ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ،ﻭﻗﻴﻞ :ﺇﻧـﻪ ﻛﻨﺎﻳـﺔ ﻋـﻦ ﺍﳋﻠـﻮﺓ
ﻭﺇﻥ ﱂ ﳚﺎﻣﻊ ،ﻭﻫﺬﺍ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻔﺮﺍﺀ ﻭﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﲟﻌﲎ ½ﻣﻦ¼[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﺳﻮﺍﻝ ﻣﻘﺪﺭ ،ﺗﻘﺪﻳﺮﻩ ﺃﻥ ½ﻣﺎ¼ ﻟﻐﲑ ﺍﻟﻌﺎﻗﻞ ،ﻭﻻ ﺷـﻚ ﺃﻥ ﺍﻟﻨـﺴﺎﺀ ﻋﻘـﻼﺀ ،ﻓﺄﺟـﺎﺏ :ﺑـﺄﻥ )(٦
½ﻣﺎ¼ ﲟﻌﲎ ½ﻣﻦ¼ ﻭﻋﱪ ﻋﻨﻬﻦ ﺑـ½ﻣﺎ¼ ﻟﻨﻘﺺ ﻋﻘﻠﻬﻦ ﻋﻦ ﺍﻟﺮﺟﺎﻝ .ﻭﻗﺪ ﳚﺎﺏ ﺑﺄﻧﻪ ﺃﺭﻳﺪ ﺑﻪ ﺻﻔﺔ ﺍﳌﻨﻜﻮﺣﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﻻ ﺗﻨﻜﺤﻮﺍ ﻣﺎ ﻧﻜﺢ ﺁﺑﺎﺅﻛﻢ ...ﺇﱁ﴾[ ﺷﺮﻭﻉ ﰲ ﺑﻴﺎﻥ ﻣﻦ ﳛﺮﻡ ﻧﻜﺎﺣﻬﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻭﻣﻦ ﻻ ﳛﺮﻡ ،ﻭﺇﳕﺎ ﺧـﺺ ﻫـﺬﺍ )(٧
ﺍﻟﻨﻜﺎﺡ ﺑﺎﻟﻨﻬﻲ ﻭﱂ ﻳﻨﺘﻈﻢ ﰲ ﺳﻠﻚ ﻧﻜﺎﺡ ﺍﶈ ﺮﻣﺎﺕ ﺍﻵﺗﻴﺔ ﻣﺒﺎﻟﻐﺔﹰ ﰲ ﺍﻟﺰﺟﺮ ﻋﻨﻪ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻣﺼِﺮﻳﻦ ﻋﻠﻰ ﺗﻌﺎﻃﻴﻪ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺒـﺎﺱ
ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻭﺟﻤﻬﻮﺭ ﺍﳌﻔﺴﺮﻳﻦ :ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻳﺘﺰﻭﺟﻮﻥ ﺑﺄﺯﻭﺍﺝ ﺁﺑﺎﺋﻬﻢ ﻓﻨﻬﻮﺍ ﻋﻦ ﺫﻟﻚ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ( .ﻭﻗﻴﻞ :ﺍﳌـﺮﺍﺩ
ﺑﺎﻟﻨﻜﺎﺡ ﺍﻟﻮﻁﺀ ﺃﻱ ﻻ ﺗﻄﺌﻮﺍ ﻣﺎ ﻭﻃﻲﺀ ﺁﺑﺎﺋﻜﻢ ،ﻭﻓﻴﻪ ﲢﺮﱘ ﻭﻁﺀ ﻣﻮﻃﻮﺀﺓ ﺍﻷﺏ ﺑﻨﻜﺎﺡ ﺃﻭ ﲟﻠﻚ ﳝﲔ ﺃﻭ ﺑﺰﻧـﺎ ﻛﻤـﺎ ﻫـﻮ ﻣـﺬﻫﺒﻨﺎ
ﻭﻋﻠﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﻔﺴﺮﻳﻦ) .ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﻟﻜﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗﻪ ﺃﻧﻪ ﺇﺫﺍ ﻛﺎﻥ ﻣﻨﻘﻄﻌﹰﺎ ﻳﻔﺴﺮﻩ ﺑـ ½ﻟﻜﻦ¼ ،ﻭﻭﺟﻪ ﺍﻻﻧﻘﻄﺎﻉ ﺃﻥ ﺍﳌﺎﺿـﻲ )(٨
ﻻ ﻳﺴﺘﺜﲎ ﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ) .ﲨﻞ(
٢٨٦
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Madinah Gift Centre
`
ﻣﻘﺘﺎ﴾ ﺳﺒﺒﺎ ﻟﻠﻤﻘـﺖ ﻣـﻦ اﷲ وﻫـﻮ أﺷـﺪ اﻟـﺒﻐﺾ ﴿ َو َ ٓ َ
ﺳـﺎء﴾ ﺑـﺌﺲ)َ ﴿ (١ﺳـ ِ ْ ًﻴﻼ) ﴾(۲۲ﻃﺮﻳﻘـﺎ ذﻟـﻚ ﻓﺎﺣﺸﺔ﴾ ﻗﺒﻴﺤﺎ ﴿و َ ْ ً َ َِ ً
)(٢
ﻉ
ﻉ
ﻗﻮﻟﻪ﴿] :ﻭﺳﺎﺀ﴾ ﺑﺌﺲ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ½ﺳﺎﺀ¼ ﺃﺟﺮﻳﺖ ﳎﺮﻯ ½ﺑﺌﺲ¼ ،ﻭﰲ ½ﺳـﺎﺀ¼ ﺿـﻤﲑ ﻳﻔـﺴﺮﻩ ﻣـﺎ ﺑﻌـﺪﻩ ﻭ½ﺳـﺒﻴﻼﹰ¼ ﲤﻴﻴـﺰ ﻟـﻪ، )(١
ﻭﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ½ﺫﻟﻚ¼ ﺃﻱ ﺳﺒﻴﻞ ﻫﺬﺍ ﺍﻟﻨﻜﺎﺡ ،ﻭﻗﻴﻞ :ﺇﻥ ﺍﻟﻀﻤﲑ ﰲ ½ﺳﺎﺀ¼ ﻋﺎﺋﺪ ﻋﻠﻰ ﻣﺎ ﻋـﺎﺩ ﺇﻟﻴـﻪ ﺍﻟـﻀﻤﲑ
ﻼ¼ ﲤﻴﻴﺰ ﻣﻨﻘﻮﻝ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ،ﻭﺍﻟﺘﻘﺪﻳﺮ ﺳﺎﺀ ﺳﺒﻴﻠﻪ) .ﻛﺮﺧﻲ(
ﻗﺒﻞ ﺫﻟﻚ ،ﻭ½ﺳﺒﻴ ﹰ
ﻗﻮﻟﻪ] :ﺫﻟﻚ[ ﻗﺪﺭﻩ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺍﳌﺨـﺼﻮﺹ ﺑﺎﻟـﺬﻡ ،ﻭﺍﳌﻌـﲎ ﺃﻥ ﻣـﻦ ﺗـﺰﻭﺝ ﺑﺰﻭﺟـﺔ ﺍﻷﺏ ﺑﻌـﺪ ﺍﻟﺘﺤـﺮﱘ ،ﺍﺭﺗﻜـﺐ ﺃﻣـﺮﺍﹰ ﻗﺒﻴﺤـﹰﺎ، )(٢
ﻭﺍﺳﺘﺤﻖ ﺃﺷﺪ ﺍﻟﺒﻐﺾ ﻣﻦ ﺍﷲ ،ﻭﺳﻠﻚ ﻃﺮﻳﻘﺎﹰ ﻗﺒﻴﺤﺎﹰ ﺧﺒﻴﺜﺎﹰ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻥ ﺗﻨﻜﺤﻮﻫﻦ[ ﺑﺪﻝ ﻭﻳﺸﲑ ﺑـﻪ ﺇﱃ ﺗﻘـﺪﻳﺮ ﻣـﻀﺎﻑ ،ﻭﺍﳌـﺮﺍﺩ ﺑﺎﻟﻨﻜـﺎﺡ ﺍﻟﻌﻘـﺪ ﻭﺇﻥ ﻛـﺎﻥ ﻟـﻮ ﻭﻗـﻊ ﻳﻔـﺴﺪ ﻭﻻ ﻳﻨﻌﻘـﺪ .ﻭﰲ )(٣
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½ﺍﻟﻜﺮﺧﻲ¼ ﻗﻮﻟﻪ½ :ﺃﻥ ﺗﻨﻜﺤﻮﻫﻦ¼ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﺳﻨﺎﺩ ﺍﻟﺘﺤﺮﱘ ﺇﱃ ﺍﻟﻌﲔ ﻻ ﻳﺼﺢ ﻷﻧﻪ ﺇﳕﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻔﻌﻞ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﻔﻬـﻢ
ﻣﻦ ﲢﺮﳝﻬﻦ ﻛﻤﺎ ﻳﻔﻬﻢ ﻣﻦ ﲢﺮﱘ ﺍﳋﻤﺮ ﲢﺮﱘ ﺷﺮﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻳﺪﺧﻞ ﻓﻴﻬﻦ[ ﺃﻱ ﰲ ﺑﻨﺎﺕ ﺍﻷﺥ ﻭﺍﻷﺧـﺖ ،ﻭﻗﻮﻟـﻪ½ :ﺃﻭﻻﺩﻫـﻢ¼ ﺃﻱ ﺃﻭﻻﺩ ﺍﻷﺥ ﻭﺍﻷﺧـﺖ ﺑﺘﻐﻠﻴـﺐ ﺍﻷﺥ ﻋﻠـﻰ ﺍﻷﺧـﺖ، )(٤
ﻓﺼﺢ ﺗﺬﻛﲑ ﺍﻟﻀﻤﲑ .ﻭﰲ ﻧﺴﺨﺔ ½ﺃﻭﻻﺩﻫﻦ¼ ﺑﺘﻐﻠﻴﺐ ﺍﻷﺧﺖ ﻋﻠﻰ ﺍﻷﺥ ﻓﺄﻧﺜﻪ ،ﻭﻟﻌﻠﻪ ﲨﻊ ﺍﻟﻀﻤﲑ ﺑﺎﻋﺘﺒﺎﺭ ﺇﻃﻼﻕ ﺍﳉﻤﻊ ﻋﻠﻰ ﻣـﺎ
ﻓﻮﻕ ﺍﻟﻮﺍﺣﺪ ،ﻭﺍﻷﻭﻻﺩ ﻳﺸﻤﻞ ﺍﻟﺬﻛﻮﺭ ﻭﺍﻹﻧﺎﺙ ،ﻓﺸﻤﻠﺖ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻨﺖ ﺍﺑﻦ ﺍﻷﺥ ﻭﺇﻥ ﺳﻔﻞ ﻭﺑﻨﺖ ﺍﺑﻦ ﺍﻷﺧﺖ ﻭﺇﻥ ﺳﻔﻞ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻗﺒﻞ ﺍﺳﺘﻜﻤﺎﻝ ﺍﳊﻮﻟﲔ[ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺪﺓ ﺍﻟﺮﺿﺎﻋﺔ ﺛﻼﺛﻮﻥ ﺷﻬﺮﺍﹰ ،ﻭﻋﻨﺪﳘﺎ ﺣﻮﻻﻥ) .ﺍﳍﺪﺍﻳﺔ( )(٥
ﻗﻮﻟﻪ] :ﲬﺲ ﺭﺿﻌﺎﺕ[ ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺍﺑﻦ ﺣﻨﺒﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺮﲪﺔ ،ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺮﲪـﺔ )(٦
ﻓﺎﳌﹶﺼﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻛﺎﻓﻴﺔ ﰲ ﺍﻟﺘﺤﺮﱘ) .ﺻﺎﻭﻱ ،ﲨﻞ(
ﻗﻮﻟﻪ] :ﻛﻤﺎ ﺑﻴﻨﻪ ﺍﳊﺪﻳﺚ[ ﺃﻱ ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﻣﺎﻟﻚ ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ :ﻛﺎﻥ ﻓﻴﻤﺎ ﺃﻧﺰﻝ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ½ﻋﺸﺮ ﺭﺿﻌﺎﺕ ﻣﻌﻠﻮﻣـﺎﺕ )(٧
ﳛﺮﻣﻦ ،ﰒ ﻧﺴﺨﻦ ﲞﻤﺲ ﻣﻌﻠﻮﻣﺎﺕ ،ﻓﺘﻮﰲ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻲ ﻓﻴﻤﺎ ﻳﻘﺮﺃ ﻣﻦ ﺍﻟﻘﺮﺁﻥ¼ ﺗﻌﲏ ﺑﺬﻟﻚ ﻗﺮﺏ ﻋﻬـﺪ
ﺍﻟﻨﺴﺦ ﻣﻦ ﻭﻓﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻳﻠﺤﻖ ﺑﺬﻟﻚ[ ﺃﻱ ﲟﺎ ﺫﻛﺮ ﻣﻦ ﺃﻣﻬﺎﺕ ﻭﺃﺧﻮﺍﺕ ﺍﻟﺮﺿﺎﻉ ،ﻭﺣﺎﺻﻞ ﺍﳌﻠﺤﻖ ﲬﺴﺔ ﺃﺻـﻨﺎﻑ .ﻭﻗﻮﻟـﻪ½ :ﻣـﻦ ﺃﺭﺿـﻌﺘﻬﻦ¼ )(٨
ﻣﻮﻃﻮﺀﺗﻪ ﺃﻱ ﺍﻟﺸﺨﺺ ﺃﻱ ﻭﻛﺎﻥ ﺍﻟﻠﱭ ﻟﻪ ،ﻭﻗﻮﻟﻪ½ :ﻭﺍﻟﻌﻤﺎﺕ ...ﺇﱁ¼ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ½ﺍﻟﺒﻨﺎﺕ¼ ،ﻓﻘﻮﻟـﻪ½ :ﻭﻳﻠﺤـﻖ ﺑـﺬﻟﻚ ﺑﺎﻟـﺴﻨﺔ¼
ﻣﺴﻠﻂ ﻋﻠﻰ ﺍﳌﻌﻄﻮﻓﺎﺕ ،ﻭﻗﻮﻟﻪ½ :ﳊﺪﻳﺚ ...ﺇﱁ¼ ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ½ :ﻭﻳﻠﺤﻖ ...ﺇﱁ¼ ﻣﺒﲔ ﻟﻠﺴﻨﺔ ﰲ ﻗﻮﻟﻪ½ :ﺑﺎﻟﺴﻨﺔ¼) .ﲨﻞ(
٢٨٧
www.madinah.in
Madinah Gift Centre
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ﺃﻱ ﻣﻦ ﺍﻟﺮﺿﺎﻋﺔ١٢ .ﻙ
ﻣﻨﻬﺎ وﻫﻦ ﻣﻦ أرﺿﻌﺘﻬﻦ ﻣﻮﻃﻮء ﺗﻪ ،واﻟﻌﻤﺎت واﳋﺎﻻت وﺑﻨﺎت اﻷخ وﺑﻨﺎت اﻷﺧﺖ ﻣﻨﻬﺎ ﳊﺪﻳﺚ ½ :ﳛﺮم ﻣﻦ اﻟﺮﺿﺎع
?
ﻗﻮﻟﻪ] :ﺍﻟﻼﰐ ﰲ ﺣﺠﻮﺭﻛﻢ[ ﲨﻊ ﺣﺠﺮ ﺑﻔﺘﺢ ﺍﳊﺎﺀ ﻭﻛﺴﺮﻫﺎ ﻣﻘ ﺪﻡ ﺍﻟﺜﻮﺏ ،ﻭﺍﳌﺮﺍﺩ ﻻﺯﻡ ﺍﻟﻜﻮﻥ ﰲ ﺍﳊﹸﺠﻮﺭ ،ﻭﻫـﻮ ﺍﻟﻜـﻮﻥ ﰲ )(١
ﺗﺮﺑﻴﺘﻬﻢ ،ﻭﻟﺬﻟﻚ ﻗﺎﻝ½ :ﺗﺮﺑﻮﺎ¼) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﻮﺍﻓﻘﺔ ﻟﻠﻐﺎﻟﺐ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺫﻛﺮ ﺍﳊﺠﺮ ﻋﻠﻰ ﻏﻠﺒﺔ ﺍﳊﺎﻝ ﺩﻭﻥ ﺍﻟﺸﺮﻁ] .ﻋﻠﻤﻴﺔ[ )(٢
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ﻗﻮﻟﻪ] :ﺟﺎﻣﻌﺘﻤﻮﻫﻦ[ ﺃﺷﺎﺭ ﺑـﻪ ﺇﱃ ﻣـﺬﻫﺐ ﺍﻟـﺸﺎﻓﻌﻲ ،ﻭﻋﻨـﺪ ﻣﺎﻟـﻚ ﻳﻜﻔـﻲ ﻣﻄﻠـﻖ ﺍﻟﺘﻠـﺬﺫ ﰲ ﺍﻟﺘﺤـﺮﱘ ،ﻭﻋﻨـﺪ ﺃﰊ ﺣﻨﻴﻔـﺔ ﳌـﺲ )(٣
ﺍﳌﻨﻜﻮﺣﺔ ﻭﳓﻮﻩ ﻛﺎﻟﺪﺧﻮﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺇﺫﺍ ﻓﺎﺭﻗﺘﻤﻮﻫﻦ[ ﺃﻱ ﺃﻭ ﻣﺘﻦ .ﻭﻓﺎﺋﺪﺓ ﻗﻮﻟﻪ﴿ :ﻓﺈﻥ ﱂ ﺗﻜﻮﻧﻮﺍ ﺩﺧﻠـﺘﻢ ـﻦ ...ﺇﱁ﴾ ﺩﻓـﻊ ﺗـﻮﻫﻢ ﺃﻥ ﻗﻴـﺪ ﺍﻟـﺪﺧﻮﻝ ﺧـﺎﺭﺝ )(٤
ﳐﺮﺝ ﺍﻟﻐﺎﻟﺐ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ﴿ :ﰲ ﺣﺠﻮﺭﻛﻢ﴾ ،ﻓﻼ ﻳﺮﺩ ﺍﻟﺴﺆﺍﻝ ﻣﺎ ﻓﺎﺋﺪﺓ ﺫﻟﻚ ﻣﻊ ﺃﻧﻪ ﻣﻔﻬﻮﻡ ﻣﻦ ﻗﻮﻟـﻪ﴿ :ﻭﺃﺣـﻞ ﻟﻜـﻢ ﻣـﺎ ﻭﺭﺍﺀ
ﺫﻟﻜﻢ﴾ ،ﻭﻣﻦ ﻗﻮﻟﻪ﴿ :ﻣﻦ ﻧﺴﺎﺀﻛﻢ ﺍﻟﻼﰐ ﺩﺧﻠﺘﻢ ﻦ﴾) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﲞﻼﻑ ﻣﻦ ﺗﺒﻨﻴﺘﻤﻮﻫﻢ[ ﻭﺃﻣﺎ ﺣﻼﺋﻞ ﺃﺑﻨﺎﺀ ﺍﻟﺮﺿﺎﻉ ﻓﻌﻠـﻢ ﲢـﺮﳝﻬﻦ ﺑﺎﻟـﺴﻨﺔ ،ﻭﺇﻥ ﻛـﺎﻥ ﻣﻘﺘـﻀﻰ ﻣﻔﻬـﻮﻡ ﺍﻵﻳـﺔ ﲢﻠﻴﻠـﻬﻦ. )(٥
)ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﳚﻮﺯ ﻧﻜﺎﺡ ﻛﻞ ﻭﺍﺣﺪﺓ[ ﲟﻌﲎ ﺃﻧﻪ ﻳﺴﺘﻮﻋﺒﻬﻤﺎ ﺑﺎﻟﻨﻜﺎﺡ ،ﻟﻜﻦ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻗﺐ ﲝﻴﺚ ﻻ ﳛﺼﻞ ﲨﻊ ،ﻫـﺬﺍ ﻫـﻮ ﺍﳌـﺮﺍﺩ. )(٦
ﻭﺃﻣﺎ ﻧﻜﺎﺡ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﺑﺪﻭﻥ ﻧﻜﺎﺡ ﺍﻷﺧﺮﻯ ﺃﺻﻼ ﻓﻼ ﳛﺘﺎﺝ ﻟﻠﺘﻨﺒﻴﻪ ﻋﻠﻴﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻟﻜﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ ﻛﻤﺎ ﻫﻮ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻣﻦ ﻧﻜﺎﺣﻜﻢ ﺑﻌﺾ ﻣﺎ ﺫﻛﺮ[ ﺍﻟﺒﻌﺾ ﻫﻮ ﻧﻜﺎﺡ ﺍﻷﺧﺘﲔ ،ﻭﺍﻧﻈﺮ ﻟِﻢ ﱂ ﻳﻘﻞ ﻣﺜﻞ ﻣـﺎ ﻗـﺎﻝ ﺳـﺎﺑﻘﹰﺎ ½ﻣِـﻦ ﻓِﻌﻠﻜـﻢ ﺫﻟـﻚ ،ﻓﺈﻧـﻪ )(٨
ﻣﻌﻔﻮ ﻋﻨﻪ¼ ،ﻓﺈﻥ ﻋﺒﺎﺭﺗﻪ ﺗﻮﻫﻢ ﺃﻢ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻥ ﻏﲑ ﺍﳉﻤﻊ ﻣﻊ ﺃﻥ ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﻳﻔﻌﻠﻮﻧـﻪ ﻛﻤـﺎ ﰲ ﺍﻟـﺸﺮﺍﺡ ﻫـﻮ ﺍﳉﻤـﻊ ،ﻭﻧﻜـﺎﺡ
ﺯﻭﺟﺔ ﺍﻷﺏ ،ﻭﻗﺪ ﺳﺒﻖ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺑﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﳍﻤﺎ ﻭﺍﺣﺪ] .ﻋﻠﻤﻴﺔ[ )(٩
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ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(.
) ....(٧ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ½ﺣﻴﺎﰐ ﺧﲑ ﻟﻜﻢ ﻭﻣﻤﺎﰐ ﺧﲑ ﻟﻜﻢ¼) .ﻛﺸﻒ ﺍﳋﻔﺎ ،٣٢٧/١ ،ﺍﳊﺪﻳﺚ ،١١٧٦ﺩﺍﺭ
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(.
) ....(٨ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺎﻝ ½ﺃﺭﻭﺍﺡ ﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺃﺟﻮﺍﻑ ﻃﹸﻴﻮﺭٍ ﺧ
ﻀﺮٍ ﺗﺮِﺩ ﺃﺎﺭ ﺍﳉﻨﺔ ﻭﺗﺄﻛﹸﻞ ﻣِﻦ
ﺛِﻤﺎﺭﻫﺎ ﻭﺗﺄﻭِﻱ ﺇﱃ ﻗﹶﻨﺎﺩﻳﻞﹶ ﻣﻌﻠﱠﻘﺔٍ ﰲ ِﻇﻞﱢ ﺍﻟﻌﺮﺵ¼) .ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ،ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ ،ﺻـ ،٥٤٢ﺍﳊﺪﻳﺚ ،٩٥٤٢
ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(.
) ....(٩ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﻭﺃ ﻱ ﺩﺍﺀ ﺃﺩﻭﺃ ﻣﻦ ﺍﻟﺒﺨﻞ¼) .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،١٣٥/٣ ،ﺍﳊﺪﻳﺚ ،٤٣٨٣ﺩﺍﺭ
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(.
) ....(١٠ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﻣﻦ ﺁﺗﺎﻩ ﺍﷲ ﻣﺎﻻ ﻓﻠﻢ ﻳﺆ ﺩ ﺯﻛﺎﺗﻪ ﻣﺜﻞ ﻟﻪ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ﺷﺠﺎﻋﺎ ﺃﻗﺮﻉ ﻟﻪ ﺯﺑﻴﺒﺘﺎﻥ ﻳﻄﻮﻗﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ......ﰒ ﺗﻼ ﴿ﻭﻻ ﳛﺴﱭ ﺍﻟﺬﻳﻦ ﻳﺒﺨﻠﻮﻥ ﲟﺎ ﺁﺗﺎﻫﻢ ﺍﷲ﴾ ﺍﻵﻳﺔ¼.
)ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﺘﺎﺏ ﺍﻟﺰﻛﺎﺓ ،٤٧٤/١ ،ﺍﳊﺪﻳﺚ ،١٤٠٣ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(.
) ....(١١ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ½ﺧﺬﻭﺍ ﻋﲏ ...ﺇﱁ¼) .ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ ،٢٢٣/٣ ،ﺍﳊﺪﻳﺚ ،٢٥٥٠ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ(.
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) ....(١٢ﻗﺎﻝ ½ﻣﺎ ﻣﻦ ﻧﻔﺲ ﺑﺎﺭﺓ ﻭﻻ ﻓﺎﺟﺮﺓ ﺇﻻ ﻭﺍﳌﻮﺕ ﺧﲑ ﳍﺎ¼) .ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ،ﺍﳉﺰﺀ ﺍﻟﺘﺎﺳﻊ ،ﺻـ ،١٠٤
ﺍﳊﺪﻳﺚ ،٥٢٥١ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(.
) ....(١٣ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﻧﺰﻟﺖ ﰲ ﺍﻟﻨﺠﺎﺷﻲ ﻣﻠِﻚ ﺍﳊﹶﺒﺸﺔِ ﻭﺍﲰﻪ ﺃﹶﺻﺤﻤﺔ ﻭﻣﻌﻨﺎﻩ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻋﻄﻴﺔ ﺍﷲ......ﻓﻘﺎﻝ
ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :ﻷﺻﺤﺎﺑﻪ ½ﺃﺧﺮﺟﻮﺍ ﻓﺼﻠﻮﺍ ﻋﻠﻰ ﺃﺥ ﻟﻜﻢ ﻣﺎﺕ ﺑﻐﲑ ﺃﺭﺿﻜﻢ ﺍﻟﻨﺠﺎﺷﻲ ...ﺇﱁ¼) .ﳎﻤﻊ
ﺍﻟﺰﻭﺍﺋﺪ ،ﺍﳉﺰﺀ ﺍﻟﺜﺎﻟﺚ ،ﺻـ ،١٥٠ﺍﳊﺪﻳﺚ ،٤٢٠٣ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(.
) ....(١٤ﻗﻮﻟﻪ :ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ½ :ﻣﺮﻭﻫﻢ ﺑﺎﻟﺼﻼﺓ ﻟﺴﺒﻊ¼) .ﻛﱰ ﺍﻟﻌﻤﺎﻝ ،ﺟﺰﺀ ،١٦ﺻـ ،١٨٣ﺍﳊﺪﻳﺚ ،٤٥٣٢٧
ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(.
ﺤﺔ ﺑﻀﻢ ﺍﻟﻜﺎﻑ ﻭﺍﳊﺎﺀ ﺍﳌﺸﺪﺩﺓ ﻭﺛﻼﺙ ) ....(١٥ﺭﻭﻱ ﺃﻥ ﺃﻭﺱ ﺑﻦ ﺛﺎﺑﺖ ﺍﻷﻧﺼﺎﺭﻱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺗﻮﰱ ،ﻭﺗﺮﻙ ﺍﻣﺮﺃﺗﻪ ﺃﻡ ﻛﹸ
ﺑﻨﺎﺕ ﻟﻪ ﻣﻨﻬﺎ ........ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﻻ ﺗﻘﺮﺑﺎ ﻣﻦ ﻣﺎﻝ ﺃﻭﺱ ﺷﻴﺌﺎﹰ ﻓﺈﻥ ﺍﷲ ﺟﻌﻞ ﻟﺒﻨﺎﺗﻪ ﻧﺼﻴﺒﺎ
ﳑﺎ ﺗﺮﻙ ﻭﱂ ﻳﺒﲔ ﻛﻢ ﻫﻮ ﺣﱴ ﺃﻧﻈﺮ ﻣﺎ ﻳﱰﻝ ﻓﻴﻬﻦ ...ﺇﱁ¼) .ﻋﻤﺪﺓ ﺍﻟﻘﺎﺭﻱ ،ﺍﳉﺰﺀ ،١٠ﺻـ ،٤٨ﺍﳊﺪﻳﺚ
،٢٧٦٣ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(.
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ﻣﻦ َ ٓ ِ
اﻟﻨﺴﺎء﴾ أن ﺗﻨﻜﺤﻮﻫﻦ ﻗﺒﻞ ﻣﻔﺎرﻗﺔ) (٣أزواﺟﻬﻦ ﻨﺖ ﴾ أي ذوات اﻷزوا ج ﴿ ِ َ
)(٢ )(١
﴿َو ﴾ ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﴿ ُ
اﻟﻤْﺤَﺼ ٰ ُ
ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ
َﻜﺖ َ ْ َ ُ ُ ْ
اﻳﻤﺎﻧﻜﻢ﴾) (٥ﻣﻦ اﻹﻣﺎء ﺑﺎﻟﺴﺒﻲ) (٦ﻓﻠﻜﻢ وﻃﺆﻫﻦ وإن ﻛﺎن ﳍﻦ أزواج ﰲ ﺣﺮاﺋﺮ ﻣﺴﻠﻤﺎت ﻛﻦ أو ﻻ ﴿ ِاﻻ َﻣﺎ َﻣﻠ َ ْ
)(٤
ﻗﻮﻟﻪ﴿] :ﻭ﴾ﺣ ﺮﻣﺖ ﻋﻠﻴﻜﻢ ﴿ﺍﶈﺼﻨٰﺖ﴾[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﺃﹸﻣﻬٰﺘﻜﻢ﴾) .ﻗﹶﺒﺲ ﺍﻟﻨﲑﻳﻦ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻱ ﺫﻭﺍﺕ ﺍﻷﺯﻭﺍﺝ[ ﻭﺍﻋﻠﹶﻢ ﺃﻥﹼ ﺍﻹﺣﺼﺎﻥ ﻗﺪ ﻭﺭﺩ ﰲ ﺍﻟﻘـﺮﺁﻥ ﻋﻠـﻰ ﺃﺭﺑﻌـﺔ ﻣﻌـﺎﻥٍ ،ﺍﻷﻭﻝﹸ :ﺍﻟﺘـﺰﻭﺝ ﻛﻤـﺎ ﰲ ﻫـﺬﻩ ﺍﻵﻳـﺔ ﺍﻟﻜﺮﳝـﺔ، )(٢
ﻭﺍﻟﺜﺎﱐِ :
ﺍﻟﻌﻔﹼﺔﹸ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﺤﺼِﻨِﲔ ﻏﹶﻴﺮ ﻣﺴٰﻔِﺤِﲔ﴾ ،ﻭﺍﻟﺜﺎﻟﺚ :ﺍﳊﺮﻳﺔﹸ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﻦ ﻟﱠـﻢ ﻳـﺴﺘﻄِﻊ ﻣِـﻨﻜﹸﻢ ﻃﹶـﻮﻻﹰ
ﺃﹶﻥ ﻳﻨﻜِﺢ ﺍﳌﹸﺤﺼﻨٰﺖ﴾ ﻭﺍﻟﺮﺍﺑﻊ :ﺍﻹﺳﻼﻡ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﹶﺈِﺫﹶﺍ ﺃﹸﺣﺼِﻦ ﴾ﻗﻴﻞ ﰲ ﺗﻔﺴﲑﻩ :ﺃﻱ ﺃﹶﺳﻠﹶﻤﻦ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻥ ﺗﻨﻜﺤـﻮﻫﻦ ﻗﹶﺒـﻞﹶ ﻣﻔﺎﺭﻗـﺔِ ...ﺇﱁ[ ﻫـﺬﺍ ﺑـﺪﻝﹲ ﻣـﻦ ﴿ﺍﶈـﺼﻨٰﺖ﴾ ﻳـﺸﲑ ﺑـﻪ ﺇﱃ ﺗﻘـﺪﻳﺮ ﻣـﻀﺎﻑ ﺃﻱ ½ﻭﺣـﺮﻡ ﻋﻠـﻴﻜﻢ ﻧﻜـﺎﺡ )(٣
ﺍﳌﹸﺤﺼﻨٰﺖ ...ﺇﱁ¼) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺣﺮﺍﺋﺮ ﻣﺴﻠﻤﺎﺕٍ ﻛ ﻦ ﺃﻭ ﻻ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﻹﺣﺼﺎﻥ ﻫﺎﻫﻨﺎ ﺫﺍ
ﺕ ﺯﻭﺝ ﻻ ﺍﳊﹸﺮﻳﺔﹸ ﻭﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﻔﹼﺔﹸ ﻓﻘـﻂ ﻷﻧـﻪ ﻻ )(٤
ﺗﺎﺛﲑ ﳍﺎ ﰲ ﺍﳊﺮﻣﺔ ﻓﻮﺟﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺍﻟﺰﻭﺟﺔﹶ ﻷﻥﹼ ﻛﻮﻥ ﺍﳌﺮﺃﺓ ﺫﺍﺕ ﺯﻭﺝ ﻟﻪ ﺗﺎﺛﲑ ﰲ ﻛﻮﺎ ﻣﺤﺮﻣﺔﹰ ﻋﻠﻰ ﺍﻟﻐﲑ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﺇﻻ ﻣﺎ ﻣﻠﻜـﺖ ﺃﳝـﺎﻧﻜﻢ﴾[ ﺍﺳـﺘﺜﻨﺎﺀ ﻣﺘـﺼﻞ ﻷﻥ ﺍﳌـﺴﺘﺜﲎ ﺍﳌﹸﺰﻭﺟـﺎﺕ ﻛﻤـﺎ ﺃﺷـﺎﺭ ﻟـﻪ ﺑﻘﻮﻟـﻪ ½ﻭﺇﻥ ﻛـﺎﻥ ﳍـﻦ ﺃﺯﻭﺍﺝ¼ )(٥
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ﻭﺍﳌـﺴﺘﺜﲎ ﻣﻨــﻪ ﺍﳌﺰﻭﺟــﺎﺕ ﺃﻳــﻀﺎ ﻟﻜــﻦ ﻓﻴـﻪ ﺷــﺎﺋﺒﺔ ﺍﻧﻘﻄــﺎﻉ ﻣــﻦ ﺣﻴــﺚ ﺇﻥ ﺍﳌـﺴﺘﺜﲎ ﻣﻨــﻪ ﻧﻜــﺎﺡ ﺍﳌﺘﺰﻭﺟــﺎﺕ ﻭﺍﳌــﺴﺘﺜﲎ ﻭﻁﺀُ
ﺍﳌﺘﺰﻭﺟﺎﺕ .ﻓﻠﻴﺘﺄﻣﻞ ،ﺑﻞ ﻭﻣﻦ ﺣﻴﺚ ﺇﻥ ﺍﳌﺘﺰﻭﺟﺎﺕ ﰲ ﺍﳌﺴﺘﺜﲎ ﺑِﺤﺴﺐِ ﻣﺎ ﻛﺎﻥ ﻷﻥﹼ ﻧﻜﺎﺣﻬﻦ ﻗﺪ ﺍﻧﻘﻄﻊ ﺑﺎﻹﺳﻼﻡ ﻓﺈﺫﺍ ﻭﻃﺌـﺖ
ﺑﻌﺪ ﺍﻟﺴﱯ ﱂ ﻳﺼﺪﻕ ﻋﻠﻴﻬﺎ ﺃﺎ ﻭﻃﺌﺖ ﻭﻫﻲ ﻣﺰﻭﺟﺔ .ﻭﻗﺪ ﺻﺮﺡ ﺑﺄﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ ﻓﻜﺎﻥ ﻋﻠﻰ ﺍﳌﻔﺴﺮ ﺃﻥ ﻳﻨﺒﻪ ﻋﻠﻴـﻪ ﻛﻌﺎﺩﺗـﻪ.
)ﺟﻤﻞ( ﻭﻧﻘﻮﻝ ﻗﺪ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﻫﺬﺍ ﺑﻘﻮﻟﻪ ½ﻓﹶﻠﹶﻜﹸﻢ ﻭﻃﺆﻫﻦ ¼ﻭﱂ ﻳﻘﹸﻞ ½ﻧﻜﺎﺣﻬﻦ¼ ﻷﻥﹼ ﺍﻟﺴﻴﺪ ﺣﺮﻡ ﻋﻠﻴﻪ ﻧِﻜﺎﺡ ﺃﹶﻣﺘـﻪ ﻟﻺﲨـﺎﻉ
ﻋﻠﻰ ﺑﻄﻼﻧﻪ ﻓﺈﻧﻬﺎ ﺗﺤِﻞﹼ ﻟﻪ ﺑﻐﲑ ﺍﻟﻨﻜﺎﺡ ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻣﻦ ﻛﻼﻡ ﺍﳉﹶﻤـﻞ ﺃﻳـﻀﺎ ﻓﻴﻤـﺎ ﻣـﺮ ﺁﻧﻔـﺎ ﺣﻴـﺚ ﻗـﺎﻝ ½ﺇﻥﹼ ﺍﳌـﺴﺘﺜﲎ ﻣﻨـﻪ ﻧﻜـﺎﺡ
ﺍﳌﺘﺰﻭﺟﺎﺕ ﻭﺍﳌﺴﺘﺜﲎ ﻭﻁﺀُ ﺍﳌﺘﺰﻭﺟﺎﺕ¼.ﺍﻟﻠﹼﻬﻢ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﺇﻥ ﺍﳌﻔﺴﺮ ﱂ ﻳﻨﺒﻪ ﻋﻠﻰ ﻫﺬﺍ ﺻﺮﺍﺣﺔﹰ] .ﻋﻠﻤﻴﺔ[
ﺴﺒﻲ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻨﻜﺎﺡ ﻣﺮﺗﻔِﻊ ﺑﺎﻟﺴﱯ ﻭﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﻣﺎ ﻋﻨﺪﻧﺎ ﻓﺒﺘﺒﺎﻳﻦ ﺍﻟﺪﺍﺭﻳﻦ ﻭﻟﺬﺍ ﻗـﺎﻝ ﺃﺑﻮﺣﻨﻴﻔـﺔ ﻟـﻮ ﺳـﱯ
ﻗﻮﻟﻪ] :ﺑﺎﻟ )(٦
ﺍﻟﺰﻭﺟﺎﻥ ﻣﻌﺎ ﱂ ﻳﺮﺗﻔﻊِ ﺍﻟﻨﻜﺎﺡ ﻭﻻﺗﺤِﻞﹼ ﻟﻠﺴﺎﺑِ ﻲ .ﻭﻗﻮﻟﻪ ½ﺑﺎﻟﺴﱯ¼ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﺣﺘﺮﺍﺯﺍ ﻣﻦ ﺍﻟﺒﻴﻊ ﻗﺎﻝ ﺍﻟﺼﻔﻮﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ
ﲪﻦ ﺑـﻦﻭﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﳘﺎ ﺇﻥ ﺑﻴﻊ ﺍﻷﻣﺔ ﻃﻼﻕ ﳍﺎ ﻣﻦ ﺯﻭﺟﻬﺎ ﻓﺘﺤِﻞﹼ ﻟﺴﻴﺪﻫﺎ ﻟﻌﻤـﻮﻡ ﺍﻵﻳـﺔ .ﻭﻣـﺬﻫﺐ ﻋﻠـﻲ ﻭﻋﻤـﺮ ﻭﻋﺒـﺪ ﺍﻟـﺮ ٰ
ﻕ ،ﻭﻋﻠﻴﻪ ﺇﲨﺎﻉ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﻴﻮﻡ ﻭﺍﺧﺘـﺎﺭ ﺍﻷﺋﻤـﺔ ﺍﻷﺭﺑﻌـﺔ ﺍﳌـﺬﻫﺐ ﺍﻟﺜـﺎﱐﹶ. ﻋﻮﻑ ﺃﻥﹼ ﺍﻷﻣﺔ ﺍﳌﻨﻜﻮﺣﺔ ﺇﺫﺍ ﺑِﻴﻌﺖ ﻻ ﻳﻘﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻄﻼ
)ﺟﻤﺎﻟﲔ ﳌﻼ ﻋﻠﻲ ﺍﻟﻘﺎﺭﻱ ،ﺍﻟﺘﻔﺴﲑ ﺍﻟﻜﺒﲑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺇﻥ ﻛﺎﻥ ﳍﻦ ﺃﺯﻭﺍﺝ ﰲ ﺩﺍﺭ ﺍﳊﺮﺏ[ ﻷﻧﻪ ﻻﺣﺮﻣﺔ ﻟﺬﻟﻚ ﻷﻥ ﺍﻟﻨﻜـﺎﺡ ﺍﺭﺗﻔـﻊ ﺑﺎﻟـﺴﱯ )ﻋﻨـﺪ ﺍﻟـﺸﺎﻓﻌﻲ ﻛﻤـﺎ ﻣـﺮ ،(ﻭﻧﺰﻟـﺖ )(٧
ﻟِﺘﺤﺮﺝ ﺍﻟﺼﺤﺎﺑﺔ ﻣِﻦ ﻭﻁﺀ ﺍﳌﹶﺴﺒِﻴﺎﺕ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻧﺼِﺐ ﻋﻠﻰ ﺍﳌﹶﺼﺪﺭ[ ﺃﻱ ﺍﳌﺆﻛﱢﺪ ﻷﻧﻪ ﳌﹼﺎ ﻗﺎﻝ﴿ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺃﻣﻬٰـﺘﻜﻢ﴾ ﻋﻠـﻢ ﺃﻥﹼ ﺫﻟـﻚ ﻣﻜﺘـﻮﺏ ﻛﻤـﺎ ﺃﺷـﺎﺭ ﺇﻟﻴـﻪ ﰲ )(٨
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ﺑﺎﻣﻮا ِ ُ ْ
ﺘﻐﻮا﴾ ﺗﻄﻠﺒﻮا اﻟﻨﺴﺎء ﴿ ِ َ ْ َ وراء ذٰ ِ ُ ْ ﴿ ُْ
ﻧــ
ﻜﻢ﴾) (٣ﺑـﺼﺪاق أو ﻜﻢ﴾ أي ﺳﻮى ﻣﺎ ﺣﺮم ﻋﻠﻴﻜﻢ ﻣﻦ اﻟﻨﺴﺎء ﻟـ﴿ َ ْ
ان َﺗ ْ َ ُ ْ
)(٢)(١
َﻜﻢ ﻣﺎ َ َ ٓ َ
ﻣﻨ ُﻦ﴾)(٧ﳑﻦاﺳﺘﻤﺘﻌﺘﻢ﴾ ﲤﺘﻌﺘﻢ ﴿ﺑ ِ ٖ ِ ْ
)(٦ )(٥ )(٤
ﻣﺤﺼﻨ ِ ْ َ ﴾ ﻣﺘﺰوﺟﲔ ﴿َﻏ ْ َ ُ ٰ ِ
ﻣﺴﻔﺤِ ْ َ ﴾ زاﻧﲔ ﴿ َ َﻓﻤﺎ﴾ ﻓﻤﻦ ﴿ ْ َ ْ َ ْ ُ ْ ﲦﻦ ﴿ ْ ِ
ُﺟﻮر ُﻦ﴾ ﻣﻬﻮرﻫﻦ)........................................................ (٩ ﻓﺎﺗﻮ ُﻫ َّﻦ ا ُ ْ َ ﺗﺰوﺟﺘﻢ ﺑﺎﻟﻮطء)ٰ َ ﴿(٨
ﲤﺘﻌﺘﻢ¼ ُْ١٢.= ﻣﺘﻌﻠﻖ ﺑـ½
"ﺍﻟﺘﻘﺮﻳﺮ" ﺑﻘﻮﻟﻪ ½ﺃﻱ ﻛﺘﺐ ﺍﷲ ﺫﻟﻚ ﺃﻱ ﻣﺎ ﺣﺮﻡ ﻋﻠﻴﻜﻢ ﻣﻦ ﻗﻮﻟﻪ ﴿ﺣﺮﻣﺖ ﻋﻠﻴﻜﻢ ﺃﻣﻬٰﺘﻜﻢ﴾ ﺇﱃ ﻫﻨﺎ ﻛﺘﺎﺑﺎ ﻭﻓﺮﺿﻪ ﻓﺮﺿﺎ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻟـ﴿ﺃﻥ ﺗﺒﺘﻐﻮﺍ﴾[ ﺃﻱ ﻹﺭﺍﺩﺓ ﺃﻥ ﺗﺒﺘﻐﻮﺍ ﻟﻴﺼﺢ ﺟﻌﻞ ﴿ﺃﻥ ﺗﺒﺘﻐﻮﺍ﴾ ﻣﻔﻌﻮﻻ ﻟﻪ ﺇﺫ ﺷﺮﻃﻪ ﺍﲢﺎﺩ ﺍﻟﻔﺎﻋـﻞ ﻭﻫـﻮ ﻫﻨـﺎ ﳐﺘﻠـﻒ ﺇﺫ )(١
ﻓﺎﻋﻞ ﴿ﺃﹶﺣ ﱠﻞ﴾ ﻫﻮ ﺍﷲ ﻭﻓﺎﻋﻞ ﺍﻻﺑﺘﻐﺎﺀ ﻫﻮ ﺍﳌﺨﺎﻃﹶﺒﻮﻥ ﻭﺑﺘﻘﺪﻳﺮ ﺍﻹﺭﺍﺩﺓ ﺣﺼﻞ ﺍﻻﺗﺤﺎﺩ ﺇﺫ ﻓﺎﻋﻠﻬﻤﺎ ﻫﻮ ﺍﷲ ﻋﺰﻭﺟﻞ ،ﻭﺍﻹﺭﺍﺩﺓ ﲟﻌﲎ
ﺍﻟﻄﻠﺐ ﻫﻨﺎ ﻻ ﺑﺎﳌﻌﲎ ﺍﳌﺸﻬﻮﺭ ﺇﺫ ﻻ ﳚﻮﺯ ﲣﻠﹼﻒ ﺍﳌﺮﺍﺩ ﻋﻦ ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟـٰﻬﻴﺔ ﻋﻨﺪﻧﺎ ﻭﻗﻀﻴﺔ ﻛﻼﻣﻪ ﺃﻧﻪ ﻻﺣﺎﺟﺔ ﺇﱃ ﺗﻘـﺪﻳﺮ ﺍﻹﺭﺍﺩﺓ
ﻷﺎ ﺗﺴﺘﻔﺎﺩ ﻣﻦ ﺍﻟﻼﻡ ﻓﻜﺎﻥ ﻏﺮﺿﻪ ﺑﻴﺎﻥ ﺣﺎﺻﻞ ﺍﳌﻌﲎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺗﺒﺘﻐﻮﺍ[ ﻣﻔﻌﻮﻟﻪ ﳏﺬﻭﻑ ﻛﻤﺎ ﻗﺪﺭﻩ ﺍﳌﻔﺴﺮ ﻭﻗﻮﻟﻪ ﴿ﳏﺼِﻨﲔ﴾ ﺣﺎﻝ ﻣﻦ ﺍﻟـﻮﺍﻭ ﰲ ﴿ﺗﺒﺘﻐـﻮﺍ﴾ ﻭﻗﻮﻟـﻪ ½ﻣﺘـﺰﻭﺟﲔ¼ ﺃﻱ ﻃـﺎﻟﺒﲔ ﺍﻟﺘـﺰﻭﺝ )(٢
ﺑﺎﻷﻣﻮﺍﻝ ﻓﺄﹶﺣﻞﱠ ﺍﷲُ ﻋﺰﻭﺟﻞﹼ ﻟﻜﻢ ﺍﻟﻨﺴﺎﺀ ﻷﺟﻞ ﺃﻥ ﺗﻄﻠﺒﻮﺍ ﺑﺄﻣﻮﺍﻟﻜﻢ ﺗﺰﻭﺟﻬﻦ ﻭﻻ ﺗﻄﻠﺒﻮﺍ ﺎ ﺍﻟﺰﻧﺎ ﻭﻗﻮﻟﻪ ½ﻏﲑ ﻣﺴٰـﻔﺤِﲔ¼ ﺣﺎﻝ ﺃﹸﺧﺮﻯ) .ﲨﻞ(
ﻗﻮﻟﻪ﴿] :ﺃﻥ ﺗﺒﺘﻐﻮﺍ ﺑﺄﻣﻮﺍﻟﻜﻢ ...ﺍﱁ﴾[ ﻭﺍﺣﺘﺞ ﺑﻪ ﺍﳊﻨﻔﻴﺔﹸ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻨﻜﺎﺡ ﻻﻳﻜﻮﻥ ﺇﻻ ﲟﻬﺮ ﻭﺃﻧﻪ ﻳﺠـﺐ ﻭﺇﻥ ﱂ ﻳـﺴﻢ ﻭﺃﻥ ﻏـﲑ )(٣
ﺍﳌﺎﻝ ﻻﻳﺼﻠﹶﺢ ﻣﻬﺮﺍ ﻓﻼ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﲟﻨﻔﻌﺔ ﻛﺘﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻥ ﺍﻟﻘﻠﻴﻞ ﻻﻳﺼﻠﺢ ﻣﻬﺮﺍ ﻓﺎﻧﻈﺮ ﻟﻸﺩﻟﹼﺔ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺇﱃ ﻛﺘـﺐ ﺍﻟﻔﻘـﻪ.
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ﻭﻗﻮﻟﻪ ½ﺑِﺼﺪﺍﻕ ﺃﻭ ﺛﹶﻤﻦ¼ ﻳﻌﲏ ﰲ ﺍﳊﺮﺓ ﻭﺍﻷَﻣﺔ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ) .ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ ،ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻏﲑ ﻣﺴٰﻔﺤﲔ﴾[ ﺍﻗﺘﺼﺮ ﻋﻠﻴﻪ ﻫﻨﺎ ﻷﻧﻪ ﰲ ﺍﳊﺮﺍﺋﺮ ﺍﳌﺴﻠﻤﺎﺕ ﻭﻫﻦ ﺇﱃ ﺍﳋﻴﺎﻧﺔ ﺃﺑﻌﺪ ﻣﻦ ﺑﻘﻴـﺔ ﺍﻟﻨـﺴﺎﺀ ﻭﺯﺍﺩ ﺑﻌـﺪ ﰲ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ )(٤
ﺨﺬٰﺕ ﺃﹶﺧﺪﺍﻥ﴾ ﻷﻧﻪ ﰲ ﺍﻹﻣﺎﺀ ﻭﻫﻦ ﺇﱃ ﺍﳋﻴﺎﻧﺔ ﺃﻗـﺮﺏ ﻣـﻦ ﺍﳊﺮﺍﺋـﺮ ﺍﳌـﺴﻠﻤﺎﺕ .ﻭﺍﻟـﺴﻔﺎﺡ ﺴﻔِﺤٰﺖ﴾ ﻗﻮﻟﻪ ﴿ﻭﻻ ﻣﺘِ
﴿ﻣﺤﺼﻨٰﺖ ﻏﲑ ﻣ ٰ
ﺍﻟﺰﻧﺎ ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﺴﻔﹾﺢ ﻭﻫﻮ ﺍﻟﺼﺐ ﻭﺇﳕﺎ ﲰﻲ ﺍﻟﺰﻧﺎ ﺳِﻔﺎﺣﺎ ﻷﻥ ﺍﻟﺰﺍﱐﹶ ﻻ ﻏﺮﺽ ﻟﻪ ﺇﻻ ﺻﺐ ﺍﻟﻨﻄﻔﺔ ﻓﻘﻂ) .ﻛﺮﺧﻲ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ﴿] :ﻓﻤﺎ ﺍﺳﺘﻤﺘﻌﺘﻢ﴾[ ﺃﻱ ﻓﺎﻟﺰﻭﺟﺎﺕ ﺍﻟﻼﰐ ﺗﻤﺘﻌﺘﻢ ﻦ ﻓﻘﻮﻟﻪ ﴿ﺑﻪ﴾ ﻓﻴﻪ ﻣﺮﺍﻋﺎﺓ ﻟﻠﻔﻆ ﴿ﻣﺎ﴾ ﻭﻗﻮﻟﻪ ½ﳑـﻦ ﺗـﺰﻭﺟﺘﻢ¼ ﺑﻴـﺎﻥ )(٥
ﻟﻘﻮﻟﻪ ﴿ﻣﻨﻬﻦ﴾ ﺍﻟﻮﺍﻗﻊ ﺑﻴﺎﻧﺎ ﻟـ﴿ﻣﺎ﴾ ﺃﻭ ﺗﺒﻌﻴﻀﺎ ﳍﺎ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺗﻤﺘﻌﺘﻢ[ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﴿ﺍﺳﺘﻤﺘﻌﺘﻢ﴾ ﲟﻌﲎ ½ﲤﺘﻌﺘﻢ¼ ﻭﺍﻟﺴﲔ ﻟﻴﺲ ﻟﻠﻄﻠﺐ ﺑﻞ ﻟﻠﺘﺄﻛﻴﺪ) .ﺷِﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ﴿] :ﻓﻤﺎ ﺍﺳﺘﻤﺘﻌﺘﻢ ﺑﻪ ﻣﻨﻬﻦ﴾[ﺍﻵﻳﺔ ،ﻓﻴﻪ ﺃﻥ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺎﻟﻮﻁﺀِ ﻭﻟﻮ ﻣﺮﺓ ﻳﻮﺟِـﺐ ﺍﳌﻬـﺮ ﻛﻠﱠـﻪ ،ﻭﰲ ﺍﻵﻳـﺔ ﺟـﻮﺍﺯ ﺍﻹﺑـﺮﺍﺀ ﻣـﻦ )(٧
ﺍﻟﺼﺪﺍﻕ ﻭﺑﻌﻀﻪ ،ﺍﺳﺘﺪﻝﹼ ﺑﺎﻵﻳﺔ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﺍﻟﺼﺪﺍﻕ ﳚﺐ ﺑﺎﻟﻮﻁﺀ ﻻ ﺑﺎﻟﻌﻘﺪ )ﻛﻤـﺎ ﻫـﻮ ﻣـﺬﻫﺐ ﺍﻟـﺸﺎﻓﻌﻲ ﻋﻠـﻰ ﻋﻜـﺴﻨﺎ( ﻭﻣـﻦ ﻗـﺎﻝ ﺇﻥ
ﺍﻹﺑﺮﺍﺀ ﳛﺘﺎﺝ ﺇﱃ ﺭﺿﺎ ﺍﳌﱪﺃﺓ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ]:ﺑﺎﻟﻮﻁﹾﺀِ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣِﻦ ﺃﻥﹼ ﺍﳌﻬﺮ ﻻ ﳚـﺐ ﰲ ﺍﳌﻔﻮﺿـﺔ ﺇﻻ ﺑـﺎﻟﻮﻁﺀ ﺩﻭﻥ ﺍﻟﻌﻘـﺪ )(٨
ﻓﻘﻂ .ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﺇﻥ ﻃﻠﻘﻬﺎ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﺎ ﺃﻭ ﺍﳋﹶﻠﻮﺓ ﻓﻠﻬﺎ ﻧﺼﻒ ﺍﳌﺴﻤﻰ .ﻓﺎﳌﻬﺮ ﳚﺐ ﺑـﻨﻔﺲ ﺍﻟﻌﻘـﺪ
ﳋﻠﻮﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻛﻤﺎ ﻳﺘﺄﻛﹼﺪ ﺑﺎﻟﻮﻁﺀ) .ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ ،ﺍﳍﺪﺍﻳﺔ ﻣﻠﺨﺼﺎ( ]ﻋﻠﻤﻴﺔ[
ﻭﻳﺘﺄﻛﹼﺪ ﺑﺎ ﹶ
ﻗﻮﻟﻪ] :ﻣﻬﻮﺭﻫ ﻦ[ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﻣﺎ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﹶﺛﻤﻨﺎ ﰲ ﺍﻟﺒﻴﻊ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻬﺮﺍ ﳍﺎ ﻭﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈـﻢ )(٩
Å
٢٩٢
www.madinah.in
Madinah Gift Centre
`
ﺃﻱ ﺍﳌﻬﻮﺭ ١٢. ﺃﻱ ﲰﻴﺘﻢ١٢.
ﺘﻢ﴾ أﻧﺘﻢ وﻫﻦ ﴿ﺑ ِ ٖ ِﻣﻦ َ ْﻌﺪِ ْاﻟ َ ِ ْ َﻀﺔِ﴾ ﻣﻦ ﺣﻄﻬﺎ أو ﺑﻌﻀﻬﺎ أو زﻳﺎدة ﺟﻨﺎح َﻋﻠ ْ ُ ْ
َﻴﻜﻢ ﻓ ِ ْ َ َ ٰ َ اﻟﱵ ﻓﺮﺿﺘﻢ ﳍﻦ )ً َ ْ ِ َ ﴿ (١
?
ﺗﺮﺿ ْ ُ ْ ﻀﺔ َو َﻻ ُ َ َ
?
ﺴﺘﻄﻊ ِ ْ ُ ْ
ﻣﻨﻜﻢ َ ْ ً ﺎن َﻋﻠ ِ ْ ً ﴾ ﲞﻠﻘﻪ ﴿ َﺣ ِﻜ ْ ً ) ﴾(۲۴ﻓﻴﻤﺎ دﺑﺮه ﳍﻢ ﴿ َو َ ْ ﻋﻠﻴﻬﺎ ﴿ ِان اﷲَ َ َ
)(٤ )(٣ )(٢
ﻳـﻨﻜ َِﺢ
ان ْﻃـﻮﻻ ﴾ أي ﻏـﲎ ﻟ ـ﴿ َ ْ ﻣﻦ ْﻟﻢ َ ْ َ ِ ْ
ﺃﻱ ﺍﻟﺘﻘﻴﻴﺪ ﺑﻘﻴﺪ ﺍﳌﺆﻣﻨﺎﺕ١٢.
ُ )(٦
اﻳﻤـﺎﻧﻜﻢ﴾ ﻳـﻨﻜﺢ ﴿ ْ ﻓﻤﻦ ﻣـﺎ َﻣﻠ َ ْ
اﻟﻤﺆﻣﻨﺖِ ﴾ ﻫﻮ ﺟﺮي ﻋ اﻟﻐﺎﻟﺐ ﻓﻼ ﻣﻔﻬﻮم ﻟـﻪ ﴿ َ ِ ْ اﻟﻤﺤﺼﻨﺖِ ﴾ اﳊﺮاﺋﺮ ﴿ ْ ُ ْ ِ ٰ ُْ َْ ٰ
)(٥
ﻣـﻦ َﻜـﺖ َ ْ َ ُ ْ
?
? ﺃﻱ ﺍﻹﳝﺎﻥ١٢.ﲨﺎﻟﲔ ? ﺃﻱ ﺇﱃ ﺍﷲ١٢.ﻙ
ﺑﺘﻔﺼﻴﻠﻬﺎ ورب أﻣﺔ ﺗﻔﻀﻞ ﺣﺮة ﻓﻴﻪ ﷲ َ ْاﻋﻠ َُﻢ ِ ِ ْ َ ِ ُ ْ
ﺑﺎﻳﻤﺎﻧﻜﻢ﴾ ﻓﺎﻛﺘﻔﻮا ﺑﻈﺎﻫﺮه و ِﻛﻠﻮا اﻟﺴﺮاﺋﺮ إﻟﻴﻪ ﻓﺈﻧﻪ اﻟﻌﺎﻟﻢ َﻓ َ ٰ ِ ُ ُ
ﺘﻜﻢ ْ ُ ْ ِ ٰ
اﻟﻤﺆﻣﻨﺖِ )َ (٧و ا ُ
ﻧـــ
ﻧـــ ﻭﰲ ﻧﺴﺨﺔ ½ﺑﺘﻔﺎﺿﻠﻬﺎ¼ ﻭﻫﻮﺃﻇﻬﺮ .ﲨﺎﻟﲔ
0 0
ﻗﻮﻟﻪ] :ﻟـ﴿ﺃﻥ ﻳﻨﻜﺢ﴾[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺃﻥﹾ ﻳﻨﻜِﺢ ﴾ﳎﺮﻭﺭ ﺑﺈﺿﻤﺎﺭ ﺍﻟﻼﻡ ﻭﻗﻴﻞ ﺑﺈﺿـﻤﺎﺭ ½ﺇﱃ¼ ﻭﻋﻠـﻰ ﻛـﻞ ﻣﺘﻌﻠﱢـﻖ ﺑــ﴿ﻃﹶﻮﻻ﴾. )(٤
)ﺟﻤﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻼ ﻣﻔﻬﻮﻡ ﻟﻪ[ ﺃﻱ ﻓﺈﺫﺍ ﻭﺟﺪ ﻃﻮﻻ ﳊﺮﺓ ﻛﺘﺎﺑﻴﺔ ﻓﻼ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﺘـﺰﻭﺝ ﺑﺎﻷﻣـﺔ ﻭﻋﻨـﺪ ﺃﰊ ﺣﻨﻴﻔـﺔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻧﻜـﺎﺡ )(٥
ﺍﻷﻣﺔ ﻟِﻤﻦ ﻟﻴﺲ ﲢﺘﻪ ﺣﺮﺓ ﺑﺎﻟﻔﻌﻞ ﻭﻛﺎﻥ ﻭﺍﺟﺪﺍ ﻟِﻤﻬﺮِﻫﺎ ﺟﺎﺋﺰ) .ﺻﺎﻭﻱ ،ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ﴿] :ﻓﻤﻦ ﻣﺎ ﻣﻠﻜﺖ ﺃﳝﺎﻧﻜﻢ﴾[ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﻫﻮ ﺟﻮﺍﺏ ﺍﻟـﺸﺮﻁ ﻓﻬـﻮ ﳎـﺰﻭﻡ ﻭﻫـﺬﺍ ﺑﻨـﺎﺀ ﻋﻠـﻰ ﺍﻟﻈـﺎﻫﺮ ﻭﺇﻻ ﻓﻬـﻮ ﰲ )(٦
ﺍﳊﻘﻴﻘﺔ ﻣﺮﻓﻮﻉ ﻷﻥ ﺍﳌﻀﺎﺭﻉ ﺇﺫﺍ ﻭﻗﻊ ﺟﻮﺍﺑﺎ ﻟﻠﺸﺮﻁ ﻣﻘﺮﻭﻧﺎ ﺑﺎﻟﻔﺎﺀ ﻳﻘﺪﺭ ﻗﺒﻠﻪ ﺍﳌﺒﺘﺪﺃ ﻭﺗﻜـﻮﻥ ﺍﳉﻤﻠـﺔ ﻫـﻲ ﺍﳉـﻮﺍﺏ ﻭﺫﻟـﻚ ﻷﻥ
ﺍﻟﻔﺎﺀ ﻻ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﺍﻟﺼﺎﱀ ﻟﻠﺸﺮﻃﻴﺔ) .ﲨﻞ(
ﻗﻮﻟﻪ﴿] :ﻣِﻦ ﻓﹶﺘﻴٰﺘـِﻜﻢ ﺍﳌﺆﻣﻨٰﺖ﴾[ ﻳﺪﻝ ﺗﻘﻴﻴﺪ ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﺑﺎﳌﺆﻣﻨﺔ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺍﻟﺘﺰﻭﺝ ﺑﺎﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴـﺔ ﺳـﻮﺍﺀ ﻛـﺎﻥ ﺍﻟـﺰﻭﺝ )(٧
ﺣﺮﺍ ﺃﻭ ﻋﺒﺪﺍ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﻭﺃﻣﺎ ﻋﻨﺪﻧﺎ ﻓﻴﺠﻮﺯ ﺍﻟﺘﺰﻭﺝ ﺑﺎﻷَﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ ﻷﻥ ﺍﻟﻮﺻﻒ ﲟﱰﻟﺔ ﺍﻟﺸﺮﻁ ﻓﻠﻤﺎ ﻻ ﻳﻠـﺰﻡ ﻣـﻦ
ﻧﻔﻲ ﺍﻟﺸﺮﻁ ﻧﻔﻲ ﺍﳌﺸﺮﻭﻁ ﻋﻨﺪﻧﺎ ﻓﻜﺬﻟﻚ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﻧﻔﻲ ﺍﻟﺼﻔﺔ ﻧﻔـﻲ ﺍﳌﻮﺻـﻮﻑ ﻭﺗﻔـﺼﻴﻠﻪ ﻣـﺴﻄﻮﺭ ﰲ ﻛﺘـﺐ ﺍﻷﺻـﻮﻝ .ﻭﰲ
ﺍﳌﺪﺍﺭﻙ :ﻭﻧﻜﺎﺡ ﺍﻷﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ ﳚﻮﺯ ﻋﻨﺪﻧﺎ ﻭﺍﻟﺘﻘﻴﻴﺪ ﰲ ﺍﻟﻨﺺ ﻟﻼﺳﺘﺤﺒﺎﺏ ﺑﺪﻟﻴﻞ ﺃﻥﹼ ﺍﻹﳝﺎﻥ ﻟﻴﺲ ﺑﺸﺮﻁ ﰲ ﺍﳊﺮﺍﺋـﺮ ﺍﺗﻔﺎﻗـﺎ ﻣـﻊ
ﺍﻟﺘﻘﻴﻴﺪ ﺑﻪ ﻓﻜﺬﺍ ﻫﻬﻨﺎ .ﻭﺍﻋﻠﻢ ﺃﹶﻥﱠ ﻣﻔﻬﻮﻡ ﺍﻟﺼﻔﺔ ﺗﺎﺭﺓﹰ ﻳﻜﻮﻥ ﻣﺮﺍﺩﺍ ﻭﺗﺎﺭﺓﹰ ﻻ ﻳﻜﻮﻥ ﻣﺮﺍﺩﺍ ،ﻓﺈﺫﺍ ﻗﻠﹾﺖ : ﻭﺯﻉ ﻫﺬﺍ ﺍﳌﺎﻝﹶ ﻋﻠـﻰ ﻃﹸـﻼﹼﺏ
ﺍﻟﻌﻠﻢِ ﺍﻟﹾﻔﹸﻘﹶﺮﺍ ِﺀ ﺗﻌﻴﻦ ﺃﹶﻻﹼ ﻳﻮﺯﻉ ﻋﻠﻰ ﺍﻷَﻏﻨﻴﺎﺀ ﻣﻨﻬﻢ ﺷﻲ ٌﺀ ﻣﻨﻪ ؛ ﻷﻥﹼ ﺍﻟﺼﻔﺔ ﻣﻘﺼﻮﺩ ﹲﺓ ﻟِﻤﻌﻨﻰ ﻓﻴﻬﺎ ﻛﺎﻥ ﻫﻮ ﺳﺒﺐ ﺍﻟﻌﻄﺎ ِﺀ ،ﻭ ﺇﺫﺍ ﻗﻠﺖ:
ﻭﺯﻉ ﻫﺬﻩ ﺍﻟﺪﺭﺍﻫﻢ ﻋﻠﻰ ﺍﳋﹶﺪﻡِ ﺍﻟﹾﻮﺍﻗﻔِﲔ ﺑِﺎﻟﺒﺎﺏِ ﺟﺎﺯ ﺃﹶﻥﹾ ﻳﻌﻄﹶﻰ ﻣﻨﻬﺎ ﻟﻠﻮﺍﻗﻒ ﻣﻨﻬﻢ ﻭﺍﻟﻘﺎﻋﺪِ ؛ ﻷﻥﹼ ﺍﻟﺼﻔﺔﹶ ﻫﻬﻨﺎ ﺫﹸﻛﺮﺕ ﻟِﺒﻴﺎﻥِ ﺍﻟ ِ
ﻮﺍﻗـﻊ
Å
٢٩٣
www.madinah.in
Madinah Gift Centre
`
ﺃﻱ ﻓﺘﻴﺎﺗﻜﻢ ﺍﳌﺆﻣﻨﺎﺕ١٢.
ﻌﺾ﴾ أي أﻧﺘﻢ وﻫﻦ ﺳﻮاء ﰲ اﻟﺪﻳﻦ ﻓﻼ ﺗﺴﺘﻨﻜﻔﻮا ﻣﻦ ﻧﻜﺎﺣﻬﻦ ﴿ َﻓﺎﻧْﻜ ُ ْ وﻫﺬا ﺗﺄﻧﻴﺲ ﺑﻨﻜﺎح اﻹﻣﺎء ﴿ َ ْ ُ ُ ْ
)(١
ِﺤﻮ ُﻦ ﻌﻀﻜﻢ ﻣﻦ َ ْ ٍ
?
)(٥
اﺧﺪان﴾ أﺧـﻼء ﻳﺰﻧـﻮن ﺑﻬـﻦ ﺳـﺮا ﴿ َ ِ َ ۤ
ﻓـﺎذا تَْ َ ٍ ﻣﺴﻔﺤﺖ﴾ زاﻧﻴﺎت ﺟﻬﺮا ﴿و َﻻ ُ ِ
ﻣﺘﺨﺬٰ ِ ﻣﺤﺼﻨﺖ﴾ ﻋﻔﺎﺋﻒ ﺣﺎل)﴿(٤ﻏَ ْ َ ُ ٰ ِ ٰ ٍ
﴿ُ َْ ٰ ٍ
?ﺍﻹﻣﺎﺀ ﺍﶈﺼﻨﺎﺕ١٢.
اﻟﻤﺤﺼﻨﺖِ ﴾ اﳊﺮاﺋﺮ
ﺼﻒ َﻣﺎ َﻋ َ ْ ُ ْ َ ٰ ﻓﺎن َ َاﺗ ْ َ ِ َ ِ َ ٍ
ﻔﺎﺣﺸﺔ﴾ زﻧﺎ ﴿ َ َ
ﻓﻌﻠ َْﻴ ِﻦ ِ ْ ُ ُﺣﺼﻦ﴾ ُزوﺟﻦ وﰲ ﻗﺮاءة ﺑﺎﻟﺒﻨﺎء ﻟﻠﻔﺎﻋﻞ َﺗﺰوﺟﻦ ﴿ َ ِ ْ اِْ
? ﺍﻹﻣﺎﺀ ﺍﶈﺼﻨﺎﺕ١٢. )(٦
ﻓﻴﺠﻠــﺪن ﲬــﺴﲔ وﻳﻐـﺮ ﺑﻦ ﻧــﺼﻒ ﺳــﻨﺔ وﻳﻘــﺎس ﻋﻠــﻴﻬﻦ اﻟﻌﺒﻴــﺪ وﻟــﻢ ﳚﻌــﻞ
? ﺍﻹﻣﺎﺀ ﺍﶈﺼﻨﺎﺕ١٢.
اﻟﻌـ َ ِ
ـﺬاب﴾ اﳊــﺪ اﻷﺑﻜــﺎر إذا زﻧــﲔ ﴿ ِﻣـ َ
ـﻦ ْ َ
)(٨
ذﻟﻚ﴾ أي ﻧﻜﺎح اﳌﻤﻠﻮﻛﺎت ﻋﻨﺪ ﻋﺪم اﻟﻄﻮل
اﻹﺣﺼﺎن ﺷﺮﻃﺎ ﻟﻮﺟﻮب اﳊﺪ ﺑﻞ ﻹﻓﺎدة أﻧﻪ ﻻ رﺟﻢ ﻋﻠﻴﻬﻦ أﺻﻼ ﴿ ٰ ِ َ
)(٧
0 0
ﻗﻮﻟﻪ] :ﻣﻦ ﻏﲑ ﻣﻄﹾﻞ ﻭﻧﻘﺺ[ ﺃﻱ ﺿﺮﺭ ﻭﺍﳌﹸﻄﻞ ﻋﺪﻡ ﺍﻷﺩﺍﺀ ﻣﻦ ﻏﲑ ﻋﺬﺭ ﻭﺍﻹﺿﺮﺍﺭ ﻫﻮ ﺍﻹﺣﻮﺍﺝ ﺇﱃ ﺍﻟﺘﻘﺎﺿﻲ ﻭﺍﳌﻼﺯﻣﺔ) .ﺟﻤﻞ( )(٣
) (٤ﻗﻮﻟﻪ] :ﺣﺎﻝ[ ﺃﻱ ﻣﻦ ﺍﳌﻔﻌﻮﻝ ﰲ ﻗﻮﻟﻪ ﴿ﻓﺎﻧﻜﺤﻮﻫﻦ﴾ ﺃﻱ ﺣﺎﻝﹶ ﻛﻮﻦ ﻋﻔﺎﺋﻒ ﻋﻦ ﺍﻟﺰﻧﺎ ﻭﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﺳـﺒﻴﻞ ﺍﻟﻨـﺪﺏ ﺑﻨـﺎﺀ
ﻋﻠﻰ ﺍﳌﺸﻬﻮﺭ ﻣﻦ ﺟﻮﺍﺯ ﻧﻜﺎﺡ ﺍﻟﺰﻭﺍﱐ ﻭﻟﻮ ﻛﻦ ﺇﻣﺎﺀ .ﻭﻗﺎﻝ ﰲ ﺍﻟﺘﺒﻴﲔ :ﻧﻜﺎﺡ ﺍﻟﺰﺍﻧﻴﺔ ﳚﻮﺯ ﻭﻛﺬﺍ ﻧﻜﺎﺡ ﺍﻟﺰﺍﱐ ،ﻭﰲ ﺍﻟﺪﺭﺭ ﺷﺮﺡ
ﺍﻟﻐﺮﺭ ﻧﻜﺎﺡ ﺍﻟﺰﺍﻧﻴﺔ ﺟﺎﺋﺰ ﺍﺗﻔﺎﻗﺎﹰ) .ﺧﻄﻴﺐ ،ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ،ﺩﺭﺭ ﺍﳊﻜﹼﺎﻡ(
) (٥ﻗﻮﻟﻪ] :ﺳﺮﺍ[ ﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﺗﺤﺮﻡ ﺍﻷﻭﻝﹶ )ﺍﻟﺰﻧﺎ ﺟﻬﺮﺍ( ﻭﺗﺠﻮﺯ ﺍﻟﺜﺎﱐﹶ )ﺍﻟﺰﻧﺎ ﺳﺮﺍ( ﻓﻠﻤﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻔﺮﻕ ﻣﻌﺘﺒﺮ ﻋﻨﺪﻫﻢ ﺃﹶﻓﺮﺩ
ﺍﻟﺸﺎﺭﺡ ﻛﻞﱠ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻳﻦ ﺍﻟﻘﺴﻤﲔ ﺑﺎﻟﺬﻛﺮ ﻭﻧﺺ ﻋﻠﻰ ﲢﺮﳝﻬﻤﺎ ﻣﻌﺎﹰ) .ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[
) (٦ﻗﻮﻟﻪ] :ﻭﻳﻐﺮﺑﻦ ﻧﺼﻒ ﺳﻨﺔ[ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻭﺃﻣﺎ ﻋﻨـﺪ ﺃﰊ ﺣﻨﻴﻔـﺔ ﻭﻣﺎﻟـﻚ ﻋﻠﻴﻬﻤـﺎ ﺍﻟﺮﲪـﺔ ﻓـﻼ ﺗﻐﺮﻳـﺐ ﻋﻠـﻰ
ﺍﻟﺮﻗﻴﻖ) .ﺻﺎﻭﻱ ،ﲨﺎﻟﲔ(
) (٧ﻗﻮﻟﻪ] :ﺑﻞ ﻹﻓﺎﺩﺓ ﺃﻧﻪ ﻻ ﺭﺟﻢ ...ﺇﱁ[ ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﹼﺎ ﺣﻜﻢ ﺑﺎﻟﺘﻨﺼﻴﻒ ﻋﻠـﻢ ﺃﻥﹼ ﺣـﺪﻫﻦ ﻟـﻴﺲ ﺭﲨـﺎ ﻷﻧـﻪ ﻻ ﻳﺘﻨـﺼﻒ ﻭﺇﺫﺍ ﻛـﺎﻥ
ﺍﳊﺪ ﻣﻊ ﺍﻹﺣﺼﺎﻥ ﻟﻴﺲ ﺭﲨﺎ ﻓﻤﻊ ﻋﺪﻣﻪ ﺃﹶﻭﱃ ﻓﺘﻌﺮﺽ ﳊﺎﻟﺔ ﺍﻹﺣﺼﺎﻥ ﻷﺎ ﺍﻟﱵ ﻳﺘﻮﻫﻢ ﻓﻴﻬﺎ ﺭﲨﻬﻦ ﻛﺎﳊﺮﺍﺋﺮ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻧﻜﺎﺡ ﺍﳌﻤﻠﻮﻛﺎﺕ ﻋﻨﺪ ﻋﺪﻡ ﺍﻟﻄﱠﻮﻝ[ ﻓﻴﻪ ﺇﺑﺎﺣﺔﹸ ﺍ َﻷﻣﺔ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺑﺜﻼﺛﺔ ﺷﺮﻭﻁ ﻧﺺ ﻋﻠﻴﻬﺎ ﻭﲢﺮﳝﻬـﺎ ﺑـﺪﻭﺎ؛ ﺍﻷﻭﻝ: )(٨
ﺃﻥ ﻻﻳﺴﺘﻄﻴﻊ ﻃﻮﻝ ﺣﺮﺓ .ﺍﻟﺜﺎﱐ :ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﻣﺔ ﻣﺆﻣﻨﺔ ﻓﻼ ﳚﻮﺯ ﻧﻜﺎﺡ ﺃﹶﻣﺔ ﻛﺎﻓﺮﺓ .ﺍﻟﺜﺎﻟﺚ :ﺧﻮﻑ ﺍﻟﻌﻨﺖ ﺃﻱ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﻟﺰﻧـﺎ.
ﻭﰲ ﺍﻵﻳﺔ ﻛﹶﺮﺍﻫﺔ ﻧﻜﺎﺡ ﺍﻷَﻣﺔ ﻋﻨﺪ ﺍﺟﺘﻤﺎﻉ ﺍﻟﺸﺮﻭﻁ ﻟﻘﻮﻟﻪ﴿ :ﻭﺃﻥ ﺗﺼﱪﻭﺍ ﺧﲑ ﻟﻜﻢ﴾) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﳉﺒﺮ ﻓﺎﺳﺘﻌﲑ ﻟﻜـﻞ ﻣـﺸﻘﹼﺔ ﻭﺿـﺮﺭ ﻳﻌﺘـﺮﻱ ﺍﻹﻧـﺴﺎﻥﹶ ﻋﻨـﺪ ﻗﻮﻟﻪ] :ﻭﺃﺻﻠﻪ ﺍﳌﹶﺸ ﱠﻘﺔﹸ[ ﺃﻱ ﺃﺻﻠﻪ ﺍﻟﺜﺎﱐ ﻭﺇﻻ ﻓﺄﺻﻠﻪ ﺍﻷﻭﻝ ﺍﻧﻜﺴﺎﺭ ﺍﻟﻌﻈﹾﻢ ﺑﻌﺪ ﺍ ﹶ )(٩
ﺸﻘﹼﺘﻜﹸﻢ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ﺑﺰﻳﺎﺩﺓ(
ﺻـﻼﺡ ﺣﺎﻟﻪ .ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺷﺄﻥ ﺣﺒﻴﺒﻪ ﺍﻟﻜﺮﱘ﴿ :ﻋﺰﻳﺰ ﻋﻠﻴﻪ ﻣﺎ ﻋﻨﺘﻢ﴾ ]ﺍﻟﺘﻮﺑﺔ [١٢٨ﺃﻱ ﻋﻨﺘﻜﹸﻢ ﻭﻣ
٢٩٤
www.madinah.in
Madinah Gift Centre
`
? ﺇﻥ ﱂ ﻳﺘﺐ١٢.
ﻣـﻨﻜﻢ﴾ ﲞـﻼف ﻣـﻦ ﻻ ﳜﺎﻓ ٢ـﻪ ﻣـﻦ اﻷﺣـﺮار ﻓـﻼ ﳛـﻞ ﻟـﻪ ﺳﺒﺒﻬﺎ ﺑﺎﳊﺪ ﰲ اﻟـﺪﻧﻴﺎ واﻟﻌﻘﻮﺑـﺔ ﰲ اﻵﺧـﺮة ﴿ ِ ْ ُ ْ ﲰﻲ ﺑﻪ اﻟﺰﻧﺎ
)(١
ﻷﻧﻪ
٣
٤
? ﻻ ﳛﻞ١٢.ﲨﻞ
٣ ٢
اﻟﻤﺆﻣﻨﺖِ ﴾ اﻟﻜﺎﻓ ُ ﻣﻦ َﻓ َ ٰ ِ ُ ُ
ﺘﻜﻢ ْ ُ ْ ِ ٰ ﻧﻜﺎﺣﻬﺎ وﻛﺬا ﻣﻦ اﺳﺘﻄﺎع ﻃﻮل ﺣﺮة وﻋﻠﻴﻪ اﻟﺸﺎﻓﻌﻲ وﺧﺮج ﺑﻘﻮﻟﻪ ﴿ ِ ْ
( ) )(٢
ﺮات ،ﻓﻼ ﳛﻞ ﻟﻪ ٣
? ﻓﻘﺪ ﺍﻟﻄﻮﻝ١٢.ﻙ
ـﻮر
ٌْ ـ ُ
ﻏﻔَ ﷲ
ُ ا و
َ ﴿ ـﺎ
ـ ﻘ رﻗﻴ ـﺪ
ـ ﻟ ﻮ ﻟ ا ـﺼﲑ ـﻳ ـﺌﻼ ـﻟ ﴾ ﻢ ـ ُ
َ ٌ ْ ﻜ ـْ ﺧ ﴿ ـﺎت ـﻛﻮ ﳌﻤﻠ ا ـﺎح ـﻜﻧ ﻦ ـ ﻋ ﴾ وا ـﺼ
ـ َ ان
َ َ ْ ْ ُِْ و ﴿ ـﺎف ﻧﻜﺎﺣﻬــﺎ وﻟـﻮ ﻋــﺪم وﺧـ
= ﺍﻟﻌﻨﺖ١٢.
َﻜﻢ﴾ ﺷﺮاﺋﻊ دﻳﻨﻜﻢ وﻣﺼﺎﱀ أﻣﺮﻛﻢ ﴿ َو ﻳَ ْ ِ َ ُ ْ
ُ )(٥
ﺪﻳﻜﻢ ُﺳـ َ َ ﴾ ﻃﺮاﺋـﻖ )(٦
ﷲ ﻟ ِ ُ َﺒ َ ْ رﺣﻴﻢ) ﴾(۲۵ﺑﺎﻟﺘﻮﺳﻌﺔ ﰲ ذﻟﻚ)ُ ْ ِ ُ ﴿ (٤
ﻉ
ﻗﻮﻟﻪ] :ﻷﻧﻪ ﺳﺒﺒﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﻃﻼﻕ ½ﺍﻟﻌﻨﺖ¼ ﻋﻠﻰ ½ﺍﻟﺰﻧﺎ¼ ﳎﺎﺯ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻓﻼ ﻳﺤِﻞﱡ ﻟﻪ ﻧﻜﺎﺣﻬﺎ[ ﺃﻱ ﻋﻨﺪ ﻏﲑ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻣﺎ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﻴﺤﻞﹼ) .ﺟﻤﻞ( )(٢
ﻗﻮﻟﻪ] :ﻭﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ[ ﻭﻛﺬﺍ ﻣﺎﻟﻚ ﻭﺃﲪﺪ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ﻭﻗﺎﻝ ﺃﺑﻮﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﲜﻮﺍﺯ ﻧﻜﺎﺡ ﺍﻷﻣـﺔ ﳌـﻦ ﻟـﻴﺲ ﻋﻨـﺪﻩ )(٣
ﺣﺮﺓ ﺑﺎﻟﻔﻌﻞ ﻭﻟﻮ ﻛﺎﻥ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻣﻬﺮﻫﺎ ﻭﻓﺴﺮ ﺍﻟﻄﱠﻮﻝ ﺍﳌﻨﻔﻲ ﰲ ﺍﻵﻳﺔ ﺑﻔﺮﺍﺵ ﺍﳊﺮﺓ ﻓﺎﳌﻌﲎ ½ﻭﻣﻦ ﱂ ﻳﻜـﻦ ﻣـﺴﺘﻔﺮﺷﺎ ﳊـﺮﺓ ﻓﻠـﻪ
ﻧﻜﺎﺡ ﺍﻷﻣﺔ¼ ﻭﺧﺎﻟﻒ ﰲ ﺍﺷﺘﺮﺍﻁ ﺇﺳﻼﻡ ﺍﻷﻣﺔ ﻓﻘﺎﻝ ﲜﻮﺍﺯ ﻧﻜﺎﺡ ﺍﻷَﻣﺔ ﺍﻟﻜﺘﺎﺑﻴﺔ ﻭﲪﻞ ﻗﻮﻟﹶﻪ ﴿ﻣﻦ ﻓﺘﻴٰــﺘﻜﻢ ﺍﳌﺆﻣﻨٰـﺖ﴾ ﻋﻠـﻰ ﺃﻧـﻪ
0 0
0 0
ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻷﻓﻀﻠﻴﺔ ﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺸﺮﻁ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺎﻟﺘﻮﺳِﻌﺔ ﰲ ﺫﻟﻚ[ ﺃﻱ ﻧﻜﺎﺡ ﺍﻷﻣﺔ ﻳﻌﲏ ﺃﻧﻪ ﻭﺇﻥ ﻛـﺎﻥ ﻧﻜـﺎﺡ ﺍﻷَﻣـﺔ ﻳـﺆﺩﻱ ﺇﱃ ﺇﺭﻗـﺎﻕ ﺍﻟﻮﻟـﺪ ﻭﻫـﺬﺍ ﻳﻘﺘـﻀﻲ ﺍﳌﻨـﻊ ﻣـﻦ )(٤
ﻧﻜﺎﺣﻬﺎ ﺇﻻ ﺃﻧﻪ ﺗﻌﺎﱃ ﺃﺑﺎﺣﻪ ﻟﻜﻢ ﻻﺣﺘﻴﺎﺟﻜﻢ ﺇﻟﻴﻪ ﻓﻜﺎﻥ ﺫﻟﻚ ﻣﻦ ﺑﺎﺏ ﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺮﲪﺔ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ﴿] :ﻳﺮﻳﺪ ﺍﷲ ﻟﻴﺒﲔ ﻟﻜﻢ ...ﺇﱁ﴾[ ﺍﺳﺘﺌﻨﺎﻑ ﻣﺴﻮﻕ ﻟﺘﻘﺮﻳﺮ ﻣﺎ ﺳﺒﻖ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺑﻴﺎﻥِ ﻛﻮﺎ ﺟﺎﺭﻳﺔ ﻋﻠﻰ ﻣﻨـﺎﻫﺞ ﺍﳌﻬﺘـﺪﻳﻦ )(٥
ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺎﳊﲔ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺷﺮﺍﺋﻊ ﺩﻳﻨﻜﻢ ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻝ ﴿ﻟﻴﺒﲔ﴾ ﳏﺬﻭﻑ ﻳﺪﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻴﺎﻕ ،ﻭﺃﻳﻀﺎﹰ ﰲ ﻋـﺪﻡِ ﺫِﻛـﺮ ﻣﻔﻌـﻮﻝ ﴿ﻳﺮﻳـﺪ﴾ )(٦
ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﻟﻴﺒﲔ﴾ ﻣﻔﻌﻮﻝ ﴿ﻳﺮﻳﺪ﴾ ،ﻭﺍﻟﻼﻡ ﻣﺰﻳﺪﺓ ﻟﺘﺄﻛﻴﺪ ﻣﻌﲎ ﺍﻹﺭﺍﺩﺓ ﻷﻥ ﻻﻡ ﺍﻟﺘﻌﻠﻴﻞ ﻟﻠﻐﺮﺽ ﻭﰲ ﺍﻟﻐﺮﺽ ﻣﻌﲎ ﺍﻹﺭﺍﺩﺓ ﻛﻤﺎ
ﺗﻘﻮﻝ ½ﺟﺌﺘﻚ ﻟﻠﺴﻤﻦ¼ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺇﺭﺍﺩﺓ ﺍﻟﺴﻤﻦ ،ﻓﺈﺫﺍ ﲨﻊ ﺍﻟﻼﻡ ﻣﻊ ﺍﻹﺭﺍﺩﺓ ﻳﻜﻮﻥ ﲨﻌﺎﹰ ﺑﲔ ﺍﻹﺭﺍﺩﺗﲔ ﻓﻴﻔﻴﺪ ﺍﻟﺘﺄﻛﻴﺪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺘﺘﺒﻌﻮﻫﻢ[ ﻗﺪ ﻧﻘﻞ ﺍﳌﻔﺴﺮﻭﻥ ﺃﻥ ﻛﻞ ﻣﺎ ﺑﻴﻦ ﻟﻨﺎ ﲢﻠﻴﻠﻪ ﻭﲢﺮﳝﻪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﰲ ﺍﻵﻳﺎﺕ ﺍﳌﺘﻘﺪﻣﺔ ﻓﻘﺪ ﻛـﺎﻥ ﻛـﺬﻟﻚ ﺃﻳـﻀﺎ )(٧
ﰲ ﺍﻷﻣﻢ ﺍﻟﺴﺎﻟِﻔﺔ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﻳﺮﺟِﻊ ﺑِﻜﹸﻢ ﻋﻦ ﻣﻌﺼِﻴﺘِﻪ[ ﻓﻴﻪ ﺃﻥﹼ ﺍﻷﺣﻜﺎﻡ ﻗﹶﺒﻞ ﺍﻟﺒِﻌﺜﺔ ﱂ ﺗﺜﺒﺖ ﻓﹶﺄﻳﻦ ﺍﳌﹶﻌﺼﻴﺔﹸ ﻭﻳﺠﺎﺏ ﺑﺄﻥﹼ ﺍﳌـﺮﺍﺩ ﺍﳌﻌـﺼﻴﺔﹸ ﻭﻟـﻮ ﺻـﻮﺭ ﹰﺓ ﺃﻭ )(٨
ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ½ﺍﻟﱵ ﻛﻨﺘﻢ ﻋﻠﻴﻬﺎ¼ ﺍﳌﹶﻌﺎﺻﻲ ﺍﻟﱵ ﺣﺼﻠﺖ ﻗﹶﺒﻞﹶ ﺍﻟﺘﻮﺑﺔِ) .ﺟﻤﻞ(
ﺐ ﺫﻟﻚ ﻭﻳﺮﺿﺎﻩ ﻭﻟﻴﺴﺖ ﺍﻹﺭﺍﺩ ﹸﺓ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻷﻧﻪ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺇﺭﺍﺩﺓ ﺍﷲ ﻣﺘﻌﻠﱢﻘﺔ ﺑﺘﻮﺑﺔ ﻛـﻞﹼ ﻗﻮﻟﻪ﴿] :ﻭﺍﷲ ﻳﺮﻳﺪ ...ﺇﱁ﴾[ ﺃﻱ ﻳﺤِ )(٩
ﺐ ﺗﻮﺑﺔ ﺍﻟﻌﺒﺪ ﻓﻴﺘﻮﺏ ﻋﻠﻴﻪ ﻭﻣِﻦ ﻫﻨﺎ ﻗﻴﻞ ﺇﻥﹼ ﻗﺒﻮﻝ ﺍﻟﺘﻮﺑﺔ ﻗﹶﻄﻌﻲ) .ﺻﺎﻭﻱ(
ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ﻓﺎﳌﻌﲎ ﺍﷲ ﻳﺤِ
٢٩٥
www.madinah.in
Madinah Gift Centre
`
ﻋﻈ ْ ً ) ﴾(۲۷ﺗﻌـﺪﻟﻮا ﻋـﻦ اﳊـﻖ ﻮت﴾ اﻟﻴﻬﻮد واﻟﻨﺼﺎرى أو اﳌﺠﻮس أو اﻟﺰﻧـﺎة ﴿ َ ْ
ان َ ِ ْ ُ ْ
ﺗﻤﻴﻠﻮا َ ْ ً ﻳﻦ َﻳ ِ ُ ْ َ
ﺒﻌﻮن اﻟﺸ َ ٰ ِ
)(١
ﻣﻴﻼ َ ِ اﻟﺬ ْ َ ﴿ َو ُ ِ ْ ُ
ﻳﺮﻳﺪ ِ
= ﻣﻔﻌﻮﻝ ½ﻳﺒﲏ¼١٢.
ﺧﻠﻖ ْاﻻِ ْ َ ُ
ﻋﻨﻜﻢ﴾ ﻳﺴﻬﻞ ﻋﻠﻴﻜﻢ أﺣﻜﺎم اﻟﺸﺮع ﴿ َو ُ ِ َ ﻳﺨﻔﻒ َ ْ ُ ْ ﺑﺎرﺗﻜﺎب ﻣﺎ ﺣﺮم ﻋﻠﻴﻜﻢ ﻓﺘﻜﻮﻧﻮا ﻣﺜﻠﻬﻢ)ُ ْ ِ ُ ﴿ (٢
)(٣
ﺴﺎن ان َ َ
ﻳﺮﻳﺪ اﷲُ َ ْ
َﻜﻢ ﺑَ ْ َ ُ ْ
ُ )(٦
ﺑﺎﻟﺒﺎﻃﻞ﴾ ﺑﺎﳊﺮام ﰲ اﻟﺸﺮع
ﻨﻜﻢ ِ ْ َ ِ ِ ﻣﻨﻮا َﻻ َﺗﺎْ ُ ُﻠﻮا َ ْ َ
اﻣﻮا ْ ﻳﻦ َ ُ ْ ِﻴﻔﺎ) (٤)﴾(۲۸ﻻ ﻳﺼﱪ ﻋﻦ اﻟﻨﺴﺎء) (٥واﻟﺸﻬﻮات ﴿ َﻳﺎﻳ َ ﺎ ِ
اﻟﺬ ْ َ َﺿﻌ ْ ً
ﺗﺠﺎرة ﴾وﰲ ﻗﺮاءة ﺑﺎﻟﻨﺼﺐ) (٨أي أن ﺗﻜﻮن اﻷﻣﻮال أﻣﻮال ﲡﺎرة ان َ ُ ْ َ
ﺗﻜﻮن﴾ ﺗﻘﻊ ﴿ ِ َ َ ٌ اﻻ ﴾ ﻟﻜﻦ ﴿ َ ْ
ﻛﺎﻟﺮﺑﺎ واﻟﻐﺼﺐ ﴿ ِ ۤ
)(٩ )(٧
ﻗﻮﻟﻪ] :ﺃﻭ ﺍﻮﺱ [ﻓﻘﺪ ﻛﺎﻧﻮﺍ ﻳﻨﻜﺤﻮﻥ ﺍﻷﺧﻮﺍﺕِ ﻣﻦ ﺍﻷﺏ ﻭﺑﻨﺖ ﺍﻷﺥ ﻓﻠﻤﺎ ﺣﺮﻣﻬﻦ ﺍﷲُ ﺗﻌﺎﱃ ﻗـﺎﻟﻮﺍ ﻟﻠﻤـﺆﻣﻨﲔ ﺇﻧﻜـﻢ ﺗﺤِﻠﱡـﻮﻥ )(١
ﺑﻨﺖ ﺍﳋﺎﻟﺔ ﻭﺑﻨﺖ ﺍﻟﻌﻤﺔ ﻣﻊ ﺃﻥﹼ ﺍﳋﹶﺎﻟﹶﺔﹶ ﻭﺍﻟﻌﻤﺔ ﻋﻠﻴﻜﻢ ﺣﺮﺍﻡ ﻓﺎﻧﻜِﺤﻮﺍ ﺑِﻨﺖ ﺍﻷﺥ ﻭﺑِﻨﺖ ﺍﻷُﺧﺖ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻓﺘﻜﻮﻧﻮﺍ ﻣِﺜﻠﹶﻬﻢ[ ﺃﻣﺎ ﰲ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ ﻭﺍﻮﺱ ﻓﻈﺎﻫﺮ ﻻﻋﺘﻘﺎﺩﻫﻢ ﺃﻢ ﻋﻠﻰ ﺍﳊﻖ ﻭﺃﻣـﺎ ﰲ ﺍﻟﺰﻧـﺎﺓ ﻓـﻺﻥﹼ ﻣـﻦِ ﺍﺑﺘﻠِـﻲ )(٢
ﲟِﺤﻨﺔ ﻳﺤﺐ ﺃﻥ ﻳﺸﺮﻛﹶﻪ ﻓﻴﻬﺎ ﻏﲑﻩ ﻟﻴﺘﻔﺮﻕ ﺍﻟﻠﻮﻡ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﻏﲑﻩ ﻧﻈﲑ ﻗﻮﻝِ ﺍﳋﹶﻨﺴﺎﺀ:
ﻋﻠﻰ ﺇﺧﻮﺍﻢ ﻟﹶﻘﹶﺘﻠﺖ ﻧﻔﺴﻲ) .ﺟﻤﻞ( ﻭﻟﻮ ﻻ ﻛﺜﺮﺓﹸ ﺍﻟﺒﺎﻛﲔ ﺣﻮﱄ
ﻉ[ ﺃﻱ ﻛﻠﻬﺎ ﻓﻠـﻢ ﻳﺜﻘـﻞ ﻋﻠﻴﻨـﺎ ﺍﻟﺘﻜـﺎﻟﻴﻒ ﻛﻤـﺎ ﻓﻌـﻞ ﺑـﺒﲏ ﺇﺳـﺮﺍﺋﻴﻞ ﻓﻬـﺬﺍ ﻋﻠـﻰ ﺣـﺪ ﻗﻮﻟـﻪ ﴿ﻳﺮﻳـﺪ ﺍﷲ ﺑﻜـﻢ
ﻗﻮﻟﻪ] :ﺃﺣﻜﺎﻡ ﺍﻟﺸﺮِ )(٣
ﺍﻟﻴﺴﺮ﴾]ﺍﻟﺒﻘﺮﺓ[) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ﴿] :ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺿﻌﻴﻔﺎ﴾[ ﻓﻴﻪ ﺃﺻﻞ ﻟِﻤﺎ ﻳﺬﻛﹸﺮﻩ ﺍﻷﻃﺒﺎﺀ ﻣِﻦ ﻣﻨﺎﻓِﻊ ﺍ ِ
ﳉﻤﺎﻉ ﻭﻣﻀﺎﺭ ﺗﺮﻛِﻪ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٤
0 0
0 0
ﻗﻮﻟﻪ] :ﻻ ﻳﺼﺒِﺮ ﻋﻦِ ﺍﻟﻨﺴﺎﺀ[ ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ½ﻻ ﺧﲑ ﰲ ﺍﻟﻨﺴﺎﺀ ﻭﻻ ﺻﱪ ﻋﻨـﻬﻦ ﻳﻐﻠِـﱭ ﻛﺮﳝـﺎ ﻭﻳﻐﻠِـﺒﻬﻦ )(٥
ﺐ ﺃﻥ ﺃﻛﻮﻥ ﻟﺌﻴﻤﺎ ﻏﺎﻟﺒﺎ¼) .ﺟﻤﻞ( )ﻟﹶﻢ ﻧﻌﺜﹶﺮ ﻋﻠﻰ ﲣﺮﳚﻪ ﰲ ﻛﺘﺐ ﺍﻷﺣﺎﺩﻳﺚ "ﻋﻠﻤﻴﺔ"( ﺐ ﺃﹶﻥ ﺃﹶﻛﻮﻥﹶ ﻛﺮﳝﺎ ﻣﻐﻠﻮﺑﺎ ﻭﻻ ﺃﹸﺣِ ﻟﺌﻴﻢ ﻓﹸﺄﺣِ
ﻗﻮﻟﻪ﴿] :ﻻ ﺗﺄﻛﻠﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ...ﺇﱁ﴾[ ﺇﳕﺎ ﺧﺺ ﺍﻷﻛﻞ ﺑﺎﻟﺬﻛﺮ ﻷﻥﹼ ﻣﻌ ﹶﻈﻢ ﺍﳌﻘـﺼﻮﺩِ ﻣـﻦ ﺍﻷﻣـﻮﺍﻝِ ﺍﻷﻛـﻞﹸ ﻓـﺎﳌﺮﺍﺩ ﺍﻟﻨـﻬﻲ ﻋـﻦ )(٦
ﻣﻄﻠﻖ ﺍﻷﺧﺬ ﻭﻗﻴﻞ ﻳﺪﺧﻞ ﻓﻴﻪ ﺃﻛﻞﹸ ﻣﺎﻝ ﻧﻔﺴﻪ ﻭﺃﻛﻞ ﻣﺎﻝ ﻏﲑﻩ ﻓﺄﻛﻞﹸ ﻣﺎﻝ ﻧﻔﺴﻪ ﺑﺎﻟﺒﺎﻃﻞ ﺇﻧﻔﺎﻗﹸﻪ ﰲ ﺍﳌﻌﺎﺻﻲ ) .ﺟﻤﻞ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ﴿] :ﺇﻻﹼ﴾ ﻟﻜِﻦ [ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄِﻊ ﻷﻥﹼ ﺍﻟﺘﺠﺎﺭﺓ ﻟﻴﺴﺖ ﻣﻦ ﺟـﻨﺲ ﺍﻷﻣـﻮﺍﻝ ﺍﳌﺄﻛﻮﻟـﺔ ﺑﺎﻟﺒﺎﻃـﻞ ﻭﻷﻥ ﺍﻻﺳـﺘﺜﻨﺎﺀ )(٧
ﺺ ﺍﻟﺘﺠﺎﺭﺓ ﺑﺎﻟﺬﻛﺮ ﺩﻭﻥ ﻏﲑﻫـﺎ ﻛﺎﳍﺒـﺔ ﻭﺍﻟـﺼﺪﻗﺔ ﻭﺍﻟﻮﺻـﻴﺔ
ﻭﻗﻊ ﻋﻠﻰ ﺍﻟﻜﻮﻥ ﻭﺍﻟﻜﻮﻥ ﻣﻌﲎ ﻣﻦ ﺍﳌﻌﺎﱐ ﻟﻴﺲ ﻣﺎﻻ ﻣﻦ ﺍﻷﻣﻮﺍﻝ ﻭﺧ
ﻷﻥ ﻏﺎﻟﺐ ﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻷﻣﻮﺍﻝ ﺎ ﻭﻷﻥ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺯﻕ ﻣﺘﻌﻠﹼﻘﺔ ﺎ ﻏﺎﻟﺒﺎ ﻭﻷﺎ ﺃﹶﺭﻓﹶﻖ ﺑﺬﹶﻭِﻱ ﺍﳌﹸﺮﻭﺀﺍﺕ ﲞﻼﻑ ﺍﻹﻳﻬﺎﺏ ﻭﻃﹶﻠﹶﺐِ
ﺍﻟﺼﺪﻗﺎﺕ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﰲ ﻗﺮﺍﺀﺓ ﺑِﺎﻟﻨﺼﺐِ[ ﺃﻱ ﻋﻠﻰ ﺃﻥﹼ ﴿ﺗﻜﻮﻥ﴾ ﻧﺎﻗﺼﺔ ﻭ﴿ﲡﺎﺭﺓ﴾ ﺧﱪﻫﺎ ﻭﺍﲰﻬﺎ ﳏﺬﻭﻑ ﻭﺃﻣﺎ ﻋﻠﻰ ﺍﻟﺮﻓـﻊ ﻓﺘﻜـﻮﻥ ﺗﺎﻣـﺔ. )(٨
)ﺻﺎﻭﻱ( .ﺍﺳﺘﺪﻝ ﺑﻪ ﻣﻦ ﻧﻔﻰ ﺧﻴﺎﺭ ﺍﻠﺲ ﻷﻧﻪ ﺍﻋﺘﱪ ﺍﻟﺘﺮﺍﺿﻲ ﰲ ﲤﺎﻡ ﺍﻟﺘﺠﺎﺭﺓ ﺩﻭﻥ ﺍﻟﺘﻔﺮﻕِ ﻭﻫﻮ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪـﻪ ﺍﷲ.
)ﺍﻹﻛﻠﻴﻞ ﺑﺘﺼﺮﻑ( ﻭﻗﺎﻝ ﰲ ﺍﳌﺪﺍﺭﻙ :ﻭﺍﻵﻳﺔ ﺗﺪﻝ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﺒﻴﻊ ﺑﺎﻟﺘﻌﺎﻃﻲ ﻭﻋﻠﻰ ﺟـﻮﺍﺯ ﺍﻟﺒﻴـﻊ ﺍﳌﻮﻗـﻮﻑ ﺇﺫﺍ ﻭﺟـﺪﺕ ﺍﻹﺟـﺎﺯﺓ
ﻟﻮﺟﻮﺩ ﺍﻟﺮﺿﺎ ﻭﻋﻠﻰ ﻧﻔﹾﻲ ﺧﻴﺎﺭ ﺍﻠﺲ ﻷﻥ ﻓﻴﻬﺎ ﺇﺑﺎﺣﺔ ﺍﻷﻛﻞ ﺑﺎﻟﺘﺠﺎﺭﺓ ﻋﻦ ﺗـﺮﺍﺽ ﻣـﻦ ﻏـﲑ ﺗﻘﻴﻴـﺪ ﺑـﺎﻟﺘﻔﺮﻕ ﻋـﻦ ﻣﻜـﺎﻥ ﺍﻟﻌﻘـﺪ،
ﻭﺍﻟﺘﻘﻴﻴﺪ ﺑﻪ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻨﺺ) .ﻣﺪﺍﺭﻙ(
ﺠﺎﺭﺓ[ ﺇﳕﺎ ﻗﺪﺭ ½ﺃﻣﻮﺍﻝ¼ ﻣﻊ½ ﲡﺎﺭﺓ¼ ﻟﻴﺼﺢ ﲪﻞ ﺍﳋﺒﺮ ﻋﻠﻰ ﺍﻻﺳﻢ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﹶﻣﻮﺍﻝﹶ ﺗِ ٍ )(٩
٢٩٦
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Madinah Gift Centre
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ﺃﻱ ﺍﻷﻧﻔﺲ١٢. ? ﺃﻱ ﺃﻣﻮﺍﻝ ﺍﻟﺘﺠﺎﺭﺓ ١٢.
ﻘﺘﻠﻮا َا ْ ُ َ ُ ْ
ﻣﻨﻜﻢ ﴾ وﻃﻴﺐ ﻧﻔﺲ ﻓﻠﻜﻢ أن ﺗﺄﻛﻠﻮﻫﺎ ﴿ َو َﻻ َ ْ ُ ُ ﺗﺮاض ْ ُ ْ
=
ﻔﺴﻜﻢ﴾) (٣)(٢ﺑﺎرﺗﻜﺎب ﻣﺎ ﻳﺆدي إﱃ ﻫﻼﻛﻬﺎ أﻳﺎ ﻋﻦ َ َ ٍ )(١
ﺻﺎدرة ﴿ َ ْ
? ﺃ ﻯ ﺍﳌﺬﻛﻮﺭﻣﻦ ﻗﺘﻞ ﺃﻧﻔﺴﻜﻢ١٢.
ـ ْﻌﻞ ٰ ِ َ ﺑﻜﻢ َرﺣ ِ ْ ً ) ﴾(۲۹ﰲ ﻣﻨﻌﻪ ﻟﻜﻢ ﻣﻦ ذﻟﻚ ﴿ َو َ ْ ﺎن ِ ُ ْ
ﻛﺎن ﰲ اﻟﺪﻧﻴﺎ أو اﻵﺧﺮة ﺑﻘﺮﻳﻨﺔ ﴿ ِان اﷲَ َ َ
)(٥ )(٤
ذﻟﻚ﴾ أي ﻣﺎ ﻲ ﻋﻨـﻪ ﻣﻦ ﻔ َ ْ
ﺃﻭ ﻣﻔﻌﻮﻝ ﻟﻪ١٢. ? ﺃﻱ ﻣﺘﻌﺪﻳﺎ١٢.
ذﻟـﻚ َﻋ َ اﷲِ ﻧـﺎراؕ﴾ ﳛـﱰق ﻓﻴﻬـﺎ ﴿ َو َ َ
ـﺎن ٰ ِ َ ﻓـﺴﻮف ُ ْ ِ ْ
ـﺼﻠﻴ ِ ﴾ ﻧﺪﺧﻠـﻪ ﴿ َ ً وﻇﻠﻤـﺎ﴾ ﺗﺄﻛﻴـﺪ ﴿ َ َ ْ َﻋﺪواﻧﺎ﴾ ﲡـﺎوزا ﻟﻠﺤـﻼل ﺣـﺎل ﴿ َ ُ ْ ً ﴿َُْ ً
?
ﺃﻱ ﺍﻟﻜﺒﺎﺋﺮ١٢.ﻗﺮﺓ
ﻮن َﻋﻨْ ُ ﴾) (٦وﻫﻲ ﻣﺎ ورد ﻋﻠﻴﻬﺎ وﻋﻴﺪ ﻛﺎﻟﻘﺘﻞ واﻟﺰﻧﺎ واﻟﺴﺮﻗﺔ،وﻋﻦ اﺑﻦ ﻋﺒﺎس ﻫﻲ إﱃ ﻨﺒﻮا َ َ ٓ
ﻛﺒﺎَ ِ Òﺮ َﻣﺎ ُﺗﻨْ َ ْ َ َ ِﺴ ْ ًا) ﴾(۳۰ﻫﻴﻨﺎ ﴿ ِ ْ
ان َ ْ
ﺗﺠ َ ِ ُ ْ
=
ﻗﻮﻟﻪ] :ﺻﺎﺩﺭﺓﹰ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﻗﻮﻟﻪ﴿ :ﻋﻦ ﺗﺮﺍﺽ﴾ ﺻﻔﺔ ﻟـ ﴿ﲡﺎﺭﺓ﴾ ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺃﻧﻔﺴﻜﻢ﴾[ ﻗﻴﻞ ﻣﻌﻨﺎﻩ ﻻ ﺗﺘﺠﺮﻭﺍ ﰲ ﺑﻼﺩ ﺍﻟﻌﺪﻭ ﻓﺘﻐـﺮﺭﻭﺍ ﺑﺄﻧﻔﺴﻜﻢ ﻭﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻣﺎﻟﻚ ﻋﻠﻰ ﻛﹶﺮﺍﻫﻴﺔ ﺍﻟﺘﺠﺎﺭﺓ ﺇﱃ )(٢
ﺑﻼﺩ ﺍﳊﺮﺏ ،ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﺍﻟﻨﻬﻲ ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﺎﺱ ﺑﻌﻀِﻬﻢ ﺑﻌﻀﺎ ،ﻭﻗﻴﻞ ﻋﻦ ﻗﺘﻞ ﺍﻹﻧﺴﺎﻥ ﻧﻔﹶﺴﻪ .ﻭﻗﺪ ﺍﺣﺘﺞ ﺬﻩ ﺍﻵﻳﺔ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ
ﻋﻠﻰ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻴﻤﻢ ﻟﻠﱪﺩ ﻭﺃﻗﺮﻩ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻠﻰ ﺍﺣﺘﺠﺎﺟﻪ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﰊ ﺩﺍﻭﺩ ﻭﻏﲑِﻩ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺃﻧﻔﺴﻜﻢ﴾[ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ ))ﻣـﻦ ﺗـﺮﺩﻯ ﻣِـﻦ )(٣
0 0
0 0
ﺟﺒﻞ ﻓﻘﺘﻞ ﻧﻔﺴﻪ ﻓﻬﻮ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﻳﺘﺮﺩﻯ ﻓﻴﻬﺎ ﺧﺎﻟﺪﺍ ﻣﺨﻠﱠﺪﺍ ﻓﻴﻬﺎ ﺃﹶﺑﺪﺍ ﻭﻣﻦ ﺗﺤﺴﻰ ﺳﻤﺎ ﻓﻘﹶﺘﻞ ﻧﻔـﺴﻪ ﻓﹶـﺴﻤﻪ ﰲ ﻳـﺪﻩ ﻳﺘﺤـﺴﺎﻩ ﰲ
ﻧﺎﺭ ﺟﻬﻨﻢ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ ﺃﹶﺑﺪﺍ ﻭﻣﻦ ﻗﹶﺘﻞ ﻧﻔﺴﻪ ﺑِﺤﺪِﻳﺪﺓ ﻓﻬﻮ ﻳﺘﻮﺟﺄ ﺎ ﰲ ﺑﻄﹾﻨﻪ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ ﺧﺎﻟﺪﺍ ﻓﻴﻬﺎ ﺃﺑﺪﺍ(() .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺃﻳﺎﹰ ﻛﺎﻥ[ ﺗﻌﻤﻴﻢ ﰲ ﺍﳍﻼﻙ ﻭﻗﻮﻟﻪ ½ﺑﻘﺮﻳﻨﺔِ ...ﺇﱁ¼ ﺍﺳﺘﺪﻻﻝ ﻋﻠﻰ ﺍﻟﺘﻌﻤﻴﻢ ﻭﻟﻴﺘﺄﻣﻞ ﻭﺟﻪ ﺍﻟﺪﻻﻟﺔ ﳑﺎ ﺫﻛـﺮ ﻭﳝﻜـﻦ ﺃﻥ ﻳﻘـﺎﻝ )(٤
ﻫﻮ ﻋﻤﻮﻡ ﺭﲪﺘﻪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﺎ ﻲ ﻋﻨﻪ[ ﻗﻴﻞ ﻣِﻦ ﻗﹶﺘﻞ ﺍﻟﻨﻔﺲ ﺍﳌﹸﺤﺮﻣﺔ ﻷﻥ ﺍﻟﻀﻤﲑ ﻳﻌﻮﺩ ﺇﱃ ﺃﻗﺮﺏ ﻣـﺬﻛﻮﺭ ﻭﻗﻴـﻞ ﻣِـﻦ ﻗﹶﺘـﻞ ﺍﻟـﻨﻔﺲ ﻭﺃﻛـﻞِ ﺍﳌـﺎﻝ )(٥
ﺑﺎﻟﺒﺎﻃﻞ ﻷﻤﺎ ﻣﺬﻛﻮﺭﺍﻥ ﰲ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻭﻗﻴﻞ ﻣِﻦ ﻛﻞﹼ ﻣﺎ ﻧﻬﻲ ﻋﻨﻪ ﻣِﻦ ﺃﻭﻝ ﺍﻟﺴﻮﺭﺓ ﺇﱃ ﻫﻨﺎ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ﴿] :ﺇﻥ ﲡﺘﻨﺒﻮﺍ ﻛﺒﺎﺋﺮ [﴾...ﰲ ﺍﻵﻳﺔ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﺍﳌﻌﺎﺻﻲ ﻛﻠﱡﻬﺎ ﻛﺒﺎﺋﺮ ﻭﺃﻧﻪ ﻻ ﺻﻐﲑﺓ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺃﹶﻗﺮﺏ [ﺃﻱ ﻣﻨﻬﺎ ﻟﻠﺴﺒﻌﲔ )ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺭﻭﺍﻳﺔ() .ﺟﻤﻞ( )(٧
ﻗﻮﻟﻪ] :ﺑﺎﻟﻄﺎﻋﺎﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﰲ ﻛﻼﻡ ﴿ﺇﻥ ﲡﺘﻨﺒﻮﺍ...ﺇﱁ﴾ ﺣـﺬﻓﺎﹰ ﺃﻱ ½ﻭﺗﻔﻌﻠـﻮﺍ ﺍﻟﻄﺎﻋـﺎﺕ¼ ،ﻓـﺎﻟﺘﻜﻔﲑ ﻟـﻴﺲ ﻣﺮﺗﺒـﺎ ﻋﻠـﻰ )(٨
ﺍﻻﺟﺘﻨﺎﺏ ﻭﺣﺪﻩ) .ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻀﻢ ﺍﳌﻴﻢ ﻭﻓﺘﺤِﻬﺎ[ ﺃﻱ ﻓﻴﻜﻮﻥ ﻣﺼﺪﺭﺍ ﻋﻠﻰ ﺻﻮﺭﺓ ﺍﺳﻢ ﺍﳌﻔﻌﻮﻝ ﻷﻥ ﻣﺼﺪﺭ ﺍﻟﺮﺑﺎﻋﻲ ﻳﺄﰐ ﻋﻠـﻰ ﺻـﻮﺭﺓ ﺍﺳـﻢ ﺍﳌﻔﻌـﻮﻝ )(٩
ﻭﻣﻔﻌﻮﻟﹸﻪ ﳏﺬﻭﻑ ،ﺃﻱ ½ﻧﺪﺧﻠﻜﻢ ﺍﳉﻨﺔ ﺇﺩﺧﺎﻻ ﻛﺮﳝﺎ¼ ،ﻭﻗﻮﻟﻪ½ :ﻭﻓﺘﺤِﻬﺎ¼ ﺃﻱ ﻓﻴﻜﻮﻥ ﺍﺳﻢ ﻣﻜﺎﻥ) .ﺻﺎﻭﻱ ﺑﺘﻐﲑ ﻳﺴﲑ(
) (١٠ﻗﻮﻟﻪ] :ﻟﺌﻼ ﻳﺆ ﺩﻱ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﹶﻨﻬِﻲ ﺇﳕﺎ ﻫﻮ ﻃﹶﻠﹶﺐ ﺍﻟﻌﲔ ﻻ ﻃﻠـﺐ ﺍﳌﺜـﻞ ﺇﺫ ﺍﻷﻭﻝ ﺣـﺴﺪ ﻣـﺬﻣﻮﻡ ﻭﺍﻟﺜـﺎﱐ ﻏِﺒﻄـﺔﹲ ﳏﻤـﻮ ﺩ.
)ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[
٢٩٧
www.madinah.in
Madinah Gift Centre
`
ﻛﺘﺴﺒﻮاؕ﴾ ﺑﺴﺒﺐ ﻣﺎ ﻋﻤﻠﻮا) (١ﻣﻦ اﳉﻬﺎد وﻏﲑه ﴿ َو ِ َ ٓ ِ
ﻟﻠﻨﺴﺎء َ ِ ْ ٌ
ﺼﻴﺐ ﻣﻤﺎ ﺼﻴﺐ﴾ ﺛﻮاب ﴿ﻣﻤﺎ ْ َ َ ُ ْ اﻟﺘﺤﺎﺳﺪ واﻟﺘﺒﺎﻏﺾ ﴿ ﻟ ِ َ ِ
ﺟﺎل َ ِ ْ ٌ
ﻛﺘﺴ ْ َ ﴾ ﻣﻦ ﻃﺎﻋﺔ أزواﺟﻬﻦ وﺣﻔﻆ ﻓﺮوﺟﻬﻦ .ﻧﺰﻟﺖ ﳌﺎ ﻗﺎﻟﺖ أم ﺳﻠﻤﺔ :ﻟﻴﺘﻨﺎ ّ ََْ
)(٢
ﻛﻨﺎ رﺟﺎﻻ ﻓﺠﺎﻫﺪﻧﺎ وﻛﺎن ﻟﻨﺎ ﻣﺜﻞ
ﺎن ﺑ ِ ُﻞ َ ْ ٍء َﻋﻠ ِ ْ ً ) ﴾(۳۲وﻣﻨﻪ ﻓﻀﻠ ِ ٖ ﴾ ﻣﺎ اﺣﺘﺠﺘﻢ إﻟﻴﻪ ﻳﻌﻄﻜﻢ ﴿ ِان اﷲَ َ َ وﺳ َﺌُﻠﻮا﴾ ﺑﻬﻤﺰة ودوﺎ ﴿اﷲَ ِ ْ
ﻣﻦ َ ْ
)(٣
أﺟﺮ اﻟﺮﺟﺎل ﴿ َ ْ
ﻳﺸﲑ ﺑﻘﺪﻳﺮﻩ ﺇﱃ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻪ ﻗﻮﻟﻪ ½ﳑﺎ ﺗﺮﻙ.ﺇﱁ¼١٢.
ﻳﻌﻄﻮن ﴿ ِﻣﻤﺎ َ َ َ
ﺗﺮك ْ َ ِ ٰ ِ ﳏﻞ اﻟﻔﻀﻞ وﺳﺆاﻟﻜﻢ ﴿ َو ﻟ ِ ُ ّﻞ ٍ﴾ ﻣﻦ اﻟﺮﺟﺎل واﻟﻨﺴﺎء ﴿ َ َ ْ َ
)(٤
ﺑﻮن ﴾
اﻟﻮاﻟﺪن َو ْاﻻ َ ْ َ ُ ْ َ ﻣﻮا ِ َ ﴾ ﻋﺼﺒﺔ َ
ﺟﻌﻠﻨﺎ َ َ
?
ﺎن َﻋ ٰ ُﻞ
اﳉﺎﻫﻠﻴﺔ ﻋ اﻟﻨﺼﺮة واﻹرث ﴿ َﻓﺎ ُ ْٰﺗﻮ ُْﻢ﴾ اﻵن ﴿ َ ِﺼ ْ َﺒ ُ ْﻢؕ ﴾ ﺣﻈﻮﻇﻬﻢ ﻣﻦ اﳌﲑاث وﻫﻮ اﻟﺴﺪس ﴿ ِان اﷲَ َ َ
َ ْ ٍء َﺷ ِ ْ ً
ﻴﺪا) ﴾(۳۳ﻣﻄﻠﻌﺎ وﻣﻨﻪ ﺣﺎﻟﻜﻢ ،وﻫﺬا ﻣﻨﺴﻮخ) (٦ﺑﻘﻮﻟﻪ ﴿ َ ُ ُ
وأوﻟﻮ َ ْ َ
)(٧
ﻉ
ﻗﻮﻣﻮن﴾ ﺑﺒﻌﺾ ﴾ ﴿ َ َ ُ
اﻟﺮﺟﺎل َ ُ ْ َ ﻌﻀ ُ ْﻢ َ ْاو ٰ ِ َ ْ ٍ
اﻷرﺣﺎم ِ َ ْ ُ ﻉ
ﻗﻮﻟﻪ] :ﺑﺴﺒﺐ ﻣﺎ ﻋﻤﻠﻮﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﻣِﻦ¼ ﺳﺒﺒﻴﺔ ﺗﻌﻠﻴﻠﻴـﺔ ﻭﻛـﺬﺍ ﰲ ﻗﻮﻟـﻪ ﴿ﳑـﺎ ﺍﻛﺘـﺴﱭ﴾ ﺃﻱ ﻣِـﻦ ﺃﺟـﻞ ﻣـﺎ ﺍﻛﺘـﺴﱭ ﺃﻱ )(١
ﻋﻤِﻠﻦ ،ﻭﻗﻮﻟﻪ ½ﻣﻦ ﻃﺎﻋﺔ ﺃﺯﻭﺍﺟﻬﻦ ...ﺇﱁ¼ ﺃﻱ ﻭﻏﲑ ﺫﻟﻚ ﻛﺴﺎﺋﺮ ﻋﺒﺎﺩﺍﻦ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻧﺰﻟﺖ ...ﺇﱁ[ ﺃﻱ ﻧﺰﻝ ﻗﻮﻟﻪ ﴿ﻭﻻ ﺗﺘﻤﻨﻮﺍ﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿ﻋﻠﻴﻤﺎ﴾) .ﺟﻤﻞ( ،ﻭﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳـﺒﺐ ﻧـﺰﻭﻝ ﺍﻵﻳـﺔ ﺍﻟـﺴﺎﺑﻘﺔ )(٢
ﻋﻠﻰ ﻭﻓﹾﻖِ ﻋﺎﺩﺗِﻪ] .ﻋﻠﻤﻴﺔ[
0 0
0 0
ﻗﻮﻟﻪ] :ﻤﺰﺓ ﻭﺩﻭﺎ[ ﻗﺮﺍﺀﺗﺎﻥ ﺳﺒﻌﻴﺘﺎﻥ ﻓﺎﻷُﻭﱃ ﻋﻠﻰ ﺍﻷﺻﻞ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻓﻴﻬﺎ ﻧﻘـﻞ ﺣﺮﻛـﺔ ﺍﳍﻤـﺰﺓ ﻟﻠـﺴﲔ ﻗﺒﻠﹶﻬـﺎ .ﻭﻋﺒـﺎﺭﺓ ﺍﻟـﺴﻤﲔ: )(٣
ﺍﳉﹸﻤﻬﻮﺭ ﻋﻠﻰ ﺇﺛﺒﺎﺕِ ﺍﳍﻤﺰﺓ ﰲ ﺍﻷﻣﺮ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﺍﳌﻮﺟﻪ ﳓﻮ ﺍﳌﺨﺎﻃﹶﺐ ﺇﺫﺍ ﺗﻘﺪﻣـﻪ ﻭﺍﻭ ﺃﻭ ﻓـﺎﺀ ﳓـﻮ﴿:ﻓﹶـﺴﺌﹶﻞِ ﺍﻟـﺬﻳﻦ﴾ ]ﻳـﻮﻧﺲ
﴿ [٩٤:ﻭ ﺳﺌﹶﻠﹸﻮﺍ ﺍﷲَ ﻣِﻦ ﻓﹶﻀﻠِﻪِ ﴾ ]ﺍﻟﻨﺴﺎﺀ .[٣٢ :ﻭﺍﺑﻦ ﻛﺜﲑ ﻭﺍﻟﻜِﺴﺎﺋﻲ ﺑﻨﻘﹾﻞ ﺣﺮﻛﺔِ ﺍﳍﻤﺰﺓ ﺇﱃ ﺍﻟﺴﲔ ﲣﻔﻴﻔﺎﹰ ﻟﻜﺜﺮﺓِ ﺍﺳﺘﻌﻤﺎﻟﻪ .ﻓﺈﻥﹾ
ﱂ ﻳﺘﻘﺪﻣﻪ ﻭﺍﻭ ﻭﻻ ﻓﺎﺀ ﻓﺎﻟﻜﻞ ﻋﻠﻰ ﺍﻟﻨﻘﻞ ﳓﻮ ﴿:ﺳـﻞﹾ ﺑـﲏ ﺇِﺳـﺮﺍٓﺀِﻳـ ﹶﻞ ﴾ ]ﺍﻟﺒﻘـﺮﺓ ،[٢١١ :ﻭﺇﻥ ﻛـﺎﻥ ﻟﻐﺎﺋـﺐ ﻓﺎﻟﻜـﻞ ﻋﻠـﻰ ﺍﳍﻤـﺰﺓ
ﳓﻮ ﴿:ﻭﻟﹾﻴﺴﺌﹶﻠﹸﻮﹾﺍ ﻣﺂ ﺃﹶﻧﻔﹶﻘﹸﻮﺍﹾ ﴾ ]ﺍﳌﻤﺘﺤﻨﺔ .[١٠ :ﻭﻫﻮ ﻳﺘﻌﺪﻯ ﻻﺛﻨﲔ ،ﻭﺍﳉﹶﻼﻟﺔ ﻣﻔﻌﻮﻝ ﺃﻭﻝ ،ﻭﺍﻟﺜﺎﱐ ﳏﺬﻭﻑ) .ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻣﻨﻪ ﳏﻞ ﺍﻟﻔﻀﻞ[ ﺃﻱ ﺫﻭﺍﺗﻜﻢ ﺍﻟﱵ ﻳﻈﻬﺮ ﻓﻴﻬﺎ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭ ﺍﳌﺮﺍﺩ ﺫﺍﺕ ﺍﻟﺸﻲﺀ ﺍﳌـﻨﻌﻢ ﺑـﻪ ﻓﺈـﺎ ﳏـﻞ ﻟﻔـﻀﻞ ﺍﷲ )(٤
ﺗﻌﺎﱃ ﺃﻱ ﺗﻔﻀﻠﻪ ﻭﻗﻮﻟﻪ ½ﻭﺳﺆﺍﻟﻜﻢ¼ ﺃﻱ ﻭﻣﻨﻪ ﺳﺆﺍﻟﻜﻢ ﻓﺎﷲ ﻋﺎﱂ ﺑﻪ ﻓﻴﺠﻴﺒﻪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﳊﹸﻠﹶﻔﺎﺀَ ﺍﻟﺬﻳﻦ ...ﺇﱁ[ ﻫﺬﺍ ﺃﺣﺪ ﺍﻟﻘﻮﻟﲔ ﰲ ﻣﻌﲎ ﺍﻵﻳﺔ ﻭﺍﻵﺧﺮ ﺃﺎ ﰲ ﺷﺄﻥ ﺍﳌﹸﺆﺍﺧﺎﺓ ﺍﻟﻮﺍﻗﻌﺔ ﺑﲔ ﺍﳌﹸﻬﺎﺟﺮﻳﻦ ﻭﺍﻷﻧﺼﺎﺭ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﻣﻨﺴﻮﺥ[ ﺃﻱ ﺍﻷﻣﺮ ﰲ ﻗﻮﻟﻪ ﴿ﻓﺂﺗﻮﻫﻢ ﻧﺼﻴﺒﻬﻢ ...ﺇﱁ﴾ ﻻ ﻣﺎﻛﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴـﺔ ﺇﺫ ﺫﺍﻙ ﻟـﻴﺲ ﺣﻜﻤـﺎ ﺷـﺮﻋﻴﺎ ﺣـﱴ )(٦
ﻳﺼﺢ ﻧﺴﺨﻪ .ﻭﻗﻴﻞ ﺍﻟﻨﺎﺳﺦ ﻟﻪ ﻣﺎ ﻗﺒﻠﻪ ﻭﻫﻮ ﻗﻮﻟﻪ﴿ :ﻭﻟﻜﻞٍّ ﺟﻌﻠﻨﺎ ﻣﻮﺍﱄﹶ﴾) .ﲨﻞ( ،ﻭﺍﳌﺮﺍﺩ ﺑـﻪ ﻋﻨـﺪ ﺃﰊ ﺣﻨﻴﻔـﺔ ﺭﲪـﻪ ﺍﷲ ﻋﻘـﺪ
ﺍﳌﹸﻮﺍﻻﺓ ﻭﻫﻲ ﻣﺸﺮﻭﻋﺔ ﻭﺍﻟﻮِﺭﺍﺛﺔ ﺎ ﺛﺎﺑﺘﺔ ﻋﻨﺪ ﻋﺎﻣﺔ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ ،ﻓﺈﺫﺍ ﺃﺳﻠﻢ ﺭﺟ ﹲﻞ ﻋﻠـﻰ ﻳـﺪ ﺭﺟـﻞٍ ﻭﺗﻌﺎﻗﹶـﺪﺍ ﻋﻠـﻰ ﺃﻥ
ﻳﺮﺛﹶﻪ ﻭﻳﻌﻘِﻞﹶ ﻋﻨﻪ ﺻﺢ ﻭﻋﻠﻴﻪ ﻋﻘﹾﻠﹸﻪ ﻭﻟﻪ ﺇﺭﺛﹸﻪ ﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻭﺍﺭﺙﹲ ﺃﺻﻼﹰ) .ﺃﺑﻮﺍﻟﺴﻌﻮﺩ ،ﻣﺪﺍﺭﻙ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﺍﻟﺮﺟﺎﻝ ﻗﻮﻣﻮن ...ﺇﱁ﴾[ ﻛﻼﻡ ﻣﺴﺘﺄﻧﻒ ﺳﻴﻖ ﻟﺒﻴﺎﻥ ﺳﺒﺐ ﺍﺳﺘﺤﻘﺎﻕ ﺍﻟﺮﺟﺎﻝ ﺍﻟﺰﻳﺎﺩﺓ ﰲ ﺍﳌﲑﺍﺙ ﺗﻔﺼﻴﻼ ﺇﺛﺮ ﺑﻴﺎﻥ ﺗﻔﺎﻭﺕ )(٧
ﺍﺳﺘﺤﻘﺎﻗﻬﻢ ﺇﲨﺎﻻ ﻭﻋﻠﹼﻞ ﺫﻟﻚ ﺑﺄﻣﺮﻳﻦ ﺃﻭﳍﻤﺎ ﻭﻫﱯ ﻭﺍﻟﺜﺎﱐ ﻛﺴﱯ .ﻭﻧﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﺳﻌﺪ ﺑﻦ ﺍﻟﺮﺑﻴﻊ ﺃﺣﺪ ﻧﻘﺒﺎﺀ ﺍﻷﻧﺼﺎﺭ ﻧﺸﺰﺕ
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Madinah Gift Centre
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ﻌـﺾ﴾ أي ﺑﺘﻔـﻀﻴﻠﻪ ﳍـﻢ ﻌﻀ ُ ْﻢ َﻋ ٰ َ ْ ٍ )(٣
اﻟﻨﺴﺎء﴾ ﻳﺆدﺑﻮﻦ وﻳﺄﺧﺬون ﻋ أﻳﺪﻳﻬﻦ ﴿ ِ َﺑﻤﺎ َ َ
ﻓﻀﻞ اﷲُ َ ْ َ
)(٢ ﻣﺴﻠﻄﻮن)َ ﴿ (١ﻋ َ َ ٓ ِ
ﻓﺎﻟﺼﻠﺤﺖ﴾ ﻣﻨﻬﻦ ﴿ ٰ ِ ٰ ٌ
ﻗﻨﺘﺖ﴾ ﻣﻄﻴﻌﺎت اﻣﻮاﻟ ِ ِ ْﻢؕ َ ِ ٰ ُ ﻔﻘﻮا﴾ ﻋﻠﻴﻬﻦ ﴿ ِ ْ
ﻣﻦ َ ْ َ
)(٥ ﻋﻠﻴﻬﻦ ﺑﺎﻟﻌﻠﻢ) (٤واﻟﻌﻘﻞ واﻟﻮﻻﻳﺔ وﻏﲑ ذﻟﻚ ﴿و ِ َ ۤ
ﺑﻤﺎ َا ْ َ ُ ْ
ﻧـــ
ﺣﻔـﻆ﴾ ﻫـﻦ) ﴿ (٨اﷲُؕ ﴾ ﺣﻴـﺚ أو
ﻟﻠﻐﻴـﺐ﴾ أي ﻟﻔـﺮوﺟﻬﻦ) (٦وﻏﲑﻫـﺎ) (٧ﰲ ﻏﻴﺒـﺔ أزواﺟﻬـﻦ ﴿ ِ َﺑﻤـﺎ َ ِ َ ﻷزواﺟﻬﻦ ﴿ ٰ ِ ٰ ٌ
ﺣﻔﻈﺖ ْ َ ْ ِ
ﻧـــ ﳍﻦ
ﺍﻣﺮﺃﺗﻪ ﻭﺍﲰﻬﺎ ﺣﺒﻴﺒﺔ ﺑﻨﺖ ﺯﻳﺪ ﻓﻠﻄﻤﻬﺎ ﻓﺎﻧﻄﻠﻖ ﺎ ﺃﺑﻮﻫﺎ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﺎﻝ ﻟﻪ ﻗﺪ ﻟﻄﻢ ﻛﺮﳝﱵ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟِﺘﻘﺘﺺ ﻣِﻦ ﺯﻭﺟﻬﺎ ﻓﺎﻧﺼﺮﻓﺖ ﻣﻊ ﺃﺑﻴﻬﺎ ﻟِﺘﻘﺘﺺ ﻣﻦ ﺯﻭﺟﻬﺎ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﺭﺟِﻌﻮﺍ ﻫﺬﺍ ﺟﱪﻳـﻞ ﺃﹶﺗـﺎﱐ،
ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﹶﺭﺩﻧﺎ ﺃﻣﺮﺍ ﻭﺃﺭﺍﺩ ﺍﷲ ﺃﻣﺮﺍ ﻭﺍﻟﺬﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ﺧﲑ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻣﺴﻠﱠﻄﻮﻥ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻗﻴﺎﻡ ﺍﻟﻮﻻﺓ ﻋﻠﻰ ﺍﻟﺮﻋﺎﻳﺎ) .ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻭﻳﺄﺧﺬﻭﻥ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻦ[ ﺃﻱ ﻳﻘﺒِﻀﻮﻥ ﻋﻠﻴﻬﺎ ﻭﻳﻤﺴِﻜﻮﺎ ﻋﻨﺪ ﺇﺭﺍﺩﻦ ﻣﻜﺮﻭﻫﺎ ﻛـﺎﳋﺮﻭﺝ ﻣـﻦ ﺍﳌﹶـﱰِﻝ ﻭﻫـﺬﺍ ﻛﻨﺎﻳـﺔ ﻋـﻦ )(٢
ﻣﻄﻠﻖ ﻣﻨﻌﻬﻦ ﻣﻦ ﺍﳌﻜﺮﻭﻩ ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﻟﻘﻮﻝ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ﴿] :ﲟﺎ ﻓـﻀﻞ ﺍﷲ ...ﺇﱁ﴾[ ﺃﻱ ﺑﻌـﺾ ﺍﻟﺮﺟـﺎﻝ ﻋﻠـﻰ ﺑﻌـﺾ ﺍﻟﻨـﺴﺎﺀ ،ﻭﺃـﻢ ﺍﻟـﺒﻌﺾ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺘﻔـﻀﻴﻞ ﺑﺎﳉﻤﻠـﺔ ﻻ )(٣
ﺑﺎﻟﺘﻔﺼﻴﻞ) .ﺻﺎﻭﻱ ﻣﻠﺨﺼﺎ( ]ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﺑﺎﻟﻌِﻠﻢ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﻟﺒﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻓﹸﻀﻠﺖ ﺍﻟﺮﺟﺎﻝ ﺎ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ،ﻭﻣﻨﻬﺎ ﺯﻳﺎﺩﺓ ﺍﻟﻌﻘﻞ ﻭﺍﻟـﺪﻳﻦ ،ﻭﺍﻟﻮﻻﻳـﺔ ﻭﺍﻟـﺸﻬﺎﺩﺓ )(٤
ﻭﺍﳉِﻬﺎﺩ ﻭﺍﳉﻤﻌﺔ ﻭﺍﳉﻤﺎﻋﺎﺕ ،ﻭﻛﻮﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺴﻼﻃﲔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ،ﻭﻣﻨﻬﺎ ﻛﻮﻥ ﺍﻟﺮﺟﻞ ﻳﺘﺰﻭﺝ ﺑﺄﺭﺑﻊ ﰲ ﺍﻟـﺪﻧﻴﺎ ،ﻭﺑـﺄﻛﺜﺮ ﰲ
ﺍﳉﻨﺔ ،ﺩﻭﻥ ﺍﳌﺮﺃﺓ ،ﻭﻛﻮﻥ ﺍﻟﻄﻼﻕ ﻭﺍﻟﺮﺟﻌﺔ ﺑِﻴﺪِ ﺍﻟﺮﺟﻞ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﲟﺎ ﺃﻧﻔﹶﻘﻮﺍ﴾[ ﻣﺘﻌﻠﻖ ﺃﻳﻀﺎ ﺑـ ½ َﻗــﻮﻣﻮن¼ ﻭﺍﻟﺒﺎﺀ ﺳﺒﺒﻴﺔ ﻭ½ﻣﺎ¼ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﲟﻌﲎ ½ﺍﻟﺬﻱ¼ ﻣﻦ ﻏﲑ ﺿﻌﻒ ﻷﻥ ﻟﻠﺤﺬﻑ )(٥
ﻣﺴﻮﻏﺎﹰ ﺃﻱ ½ﻭﲟﺎ ﺃﻧﻔﻘﻮﻩ ﻣﻦ ﺃﻣﻮﺍﳍﻢ¼ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﺼﺪﺭﻳﺔ ﻭﻫـﻮ ﻇـﺎﻫﺮ ،ﻭ﴿ﻣـﻦ ﺃﻣـﻮﺍﳍﻢ﴾ ﻣﺘﻌﻠﱢـﻖ ﺑــ﴿ﺃﻧﻔﹶﻘﻮﺍ﴾ .ﺃﻱ ﻣـﻦ ﺍﳌﹶﻬـﺮ
ﻭﺍﻟﻨﻔﹶﻘﺔ .ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻗﺎﻝ ))ﻟﻮ ﻛﻨﺖ ﺁﻣِﺮﺍﹰ ﺃﺣـﺪﺍ ﺃﻥ ﻳـﺴﺠﺪ ﻷﺣـﺪ ﻷَﻣـﺮﺕ
ﺍﳌﺮﺃﺓﹶ ﺃﻥ ﺗﺴﺠﺪ ﻟِﺰﻭﺟِﻬﺎ(() .ﺳﻤﲔ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻟﻔﺮﻭﺟﻬﻦ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻝ ﴿ﺣٰﻔﻈـٰﺖ﴾ ﳏﺬﻭﻑ ،ﻭﺍﻟﻼﻡ ﰲ ﴿ﻟﻠﻐﻴﺐ﴾ ﲟﻌﲎ ½ﰲ¼ ،ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﻟﻐﻴﺐ ﻟﻴﺲ ﳑـﺎ )(٦
ﻳﺤﻔﹶﻆ ﺑﻞ ﻻ ﻳﻤﻜﻦ ﺣﻔﻈﹸﻪ ﻛﻤﺎ ﻻ ﻳﺨﻔٰﻰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻏﲑِﻫﺎ[ ﻛﺄﻣﻮﺍﻝ ﺍﻟﺰﻭﺝ ﻭﺳِﺮﻩ ﻭﺃﹶﻣﺘﻌﺔِ ﺑﻴﺘِﻪ) .ﺟﻤﻞ( )(٧
ﻗﻮﻟﻪ] :ﻫﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ½ﻣﺎ¼ ﺍﺳﻢ ﻣﻮﺻﻮﻝ ،ﺃﻭ ﻧﻜﺮﺓ ﻣﻮﺻﻮﻓﺔ ،ﻭﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻑ ﻗـﺪﺭﻩ ﺑﻘﻮﻟـﻪ ½ﻫـﻦ¼ ،ﻭﺍﻟﺒـﺎﺀ ﺳـﺒﺒﻴﺔ )(٨
ﺃﻱ ﺑﺴﺒﺐ ﺍﻟﺬﻱ ،ﺃﻭ ﺷﻲﺀ ﺣﻔﻈﻬﻦ ﺍﷲ ﺑﻪ ،ﻭﻟﻔﻆ ﺍﳉﻼﻟﺔ ﻓﺎﻋﻞ ﴿ﺣﻔﻆ﴾ ،ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﷲ ﻛﻤﺎ ﺃﻭﺻﻰ ﺍﻷﺯﻭﺍﺝ ﲝﻔـﻆ ﺍﻟﻨـﺴﺎﺀ،
ﻛﺬﻟﻚ ﻻ ﺗﺴﻤﻰ ﺍﻟﻨﺴﺎﺀ ﺻﺎﳊﺎﺕ ﺇﻻ ﺇﺫﺍ ﺣﻔﻈﻬﻦ ﺍﻷﺯﻭﺍﺝ ،ﻷﻧﻪ ﻛﻤﺎ ﻳﺪﻳﻦ ﺍﻟﻔـﱴ ﻳـﺪﺍﻥ ،ﻭﳛﺘﻤـﻞ ﺃﻥ ½ﻣـﺎ¼ ﻣـﺼﺪﺭﻳﺔ ،ﻭﺍﳌﻌـﲎ
ﲝﻔﻆ ﺍﷲ )ﺇﻳﺎﻫﻦ( ،ﺃﻱ ﺗﻮﻓﻴﻖ ﺍﷲ ﳍﻦ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
٢٩٩
www.madinah.in
Madinah Gift Centre
`
ِﻈـﻮ ُﻦ ﴾ ﻓﺨﻮﻓـﻮﻫﻦ اﷲ ﴿َو ﺗﺨﺎﻓﻮن ُ ُ ْ َ
ﺸﻮز ُﻦ﴾) (٢ﻋﺼﻴﺎﻦ ﻟﻜﻢ ﺑﺄن ﻇﻬـﺮت أﻣﺎرﺗـﻪ ﴿ َﻓﻌ ُ ﻋﻠﻴﻬﻦ اﻷزواج ﴿ َو اﻟ ِ ْ َ َ ُ ْ َ
)(١
ْ
=ﺃﻱ ﺍﻟﻨﺸﻮﺯ١٢.ﺹ
اﻟﻤﻀﺎﺟﻊ﴾ اﻋﺘﺰﻟﻮا إﱃ ﻓﺮاش آﺧﺮ إن أﻇﻬﺮن اﻟﻨﺸﻮز ﴿ َو ا ْ ِ ُ ْﺑﻮ ُﻦ﴾ ﺿﺮﺑﺎ ﻏﲑ ﻣﱪح إن ﻟﻢ ﺮ ﻦ
ﺟﻌ ﻳ )(٤
ﺠﺮو ُﻦ )ِ ِ َ َ ْ ِ (٣
ا ْ ُُْ
= ﺃﻱ ﻣﺆﱂ١٢.
ﺗﺒﻐﻮا﴾ ﺗﻄﻠﺒﻮا ﴿ َﻋﻠ َْﻴ ِﻦ َﺳ ِ ْ ًﻴﻼؕ﴾ ﻃﺮﻳﻘﺎ إﱃ ﺿﺮﺑﻬﻦ) (٥ﻇﻠﻤﺎ ﴿ ِان اﷲَ ﻓﺎن َ َ ْ َ ُ ْ
اﻃﻌﻨﻜﻢ﴾ ﻓﻴﻤﺎ ﻳﺮاد ﻣﻨﻬﻦ ﴿ َ َ
ﻓﻼ َ ْ ُ ْ ﺑﺎﳍﺠﺮان ﴿ َ ِ ْ
ْﺘﻢ﴾ ﻋﻠﻤﺘﻢ ﴿ ِ َ َ
ﺷﻘﺎق﴾ ﺧﻼ ف)﴿ (٦ﺑَ ْﻨ ِ ِ َﻤﺎ﴾ ﻋﻠﻴﺎ َﻛﺒ ِ ْ ًا) ﴾(۳۴ﻓﺎﺣﺬروه أن ﻳﻌﺎﻗﺒﻜﻢ إن ﻇﻠﻤﺘﻤﻮﻫﻦ ﴿ َو ِ ْ
ان ﺧِﻔ ُ ْ َ َ
ﺎن َ ِ
ﻣـﻦ َا ْ ِﻠـ ٖ ﴾ ﻌﺜﻮا﴾ إﻟﻴﻬﻤﺎ ﺑﺮﺿﺎﳘﺎ ﴿ َ َ ً
ﺑﲔ اﻟﺰوﺟﲔ ،واﻹﺿﺎﻓﺔ ﻟﻼﺗﺴﺎع أي ﺷﻘﺎﻗﺎ ﺑﻴﻨﻬﻤﺎ ﴿ َﻓﺎ ْ َ ُ ْ
)(٧
ﺣﻜﻤـﺎ ﴾ رﺟـﻼ ﻋـﺪﻻ ﴿ ْ
ﻣـﻦ َا ْﻠ ِ َ ـﺎۚ﴾ وﻳﻮﻛـﻞ اﻟـﺰوج َﺣﻜﻤـﻪ ﰲ ﻃـﻼ ق وﻗﺒـﻮل ﻋـﻮض ﻋﻠﻴـﻪ وﺗﻮﻛـﻞ ﻫـﻲ ﺣﻜﻤﻬـﺎ ﰲ اﻻﺧـﺘﻼع
٢ ٢ أﻗﺎرﺑـﻪ ﴿ َو َ َ ً
ﺣﻜﻤﺎ ْ
ﺃﻱ ﺍﳊﻜﻤﺎﻥ١٢.ﻣﻨﻪ
ان ِ ْ َ ۤ
ﻳﺮﻳـــــــﺪا﴾ أي ﻓﻴﺠﺘﻬ ـ ـ ــﺪان وﻳ ـ ـ ــﺄﻣﺮان اﻟﻈ ـ ـ ــﺎﻟﻢ ﺑﺎ ﻟﺮﺟﻮ ع أو ﻳﻔﺮﻗ ـ ـ ــﺎن إن رأﻳ ـ ـ ــﺎه ،ﻗ ـ ـ ــﺎل ﺗﻌ ـ ـ ــﺎﱃْ ِ ﴿:
?
ﻗﻮﻟﻪ] :ﺣﻴﺚ ﺃﻭﺻﻰ ﻋﻠﻴﻬﻦ ﺍﻷﺯﻭﺍﺝ[ ﻓﺄﻣﺮﻫﻢ ﺑﺎﻟﻌﺪﻝ ﻓﻴﻬﻦ ﻭﺇﻣﺴﺎﻛﻬﻦ ﲟﻌﺮﻭﻑ ﺃﻭ ﺗﺴﺮﳛﻬﻦ ﺑﺈﺣﺴﺎﻥ .ﻭﺭﻭﻯ ﺍﻟـﺸﻴﺨﺎﻥ ﻋـﻦ )(١
ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ))ﺍِﺳﺘﻮﺻﻮﺍ ﺑﺎﻟﻨـﺴﺎﺀ ﺧـﲑﺍ ﻓـﺈﻥﹼ ﺍﳌـﺮﺃﺓﹶ ﺧﻠﻘـﺖ ﻣِـﻦ ﺿِـﻠﹶﻊٍ ﻭﺇﻥ
ﺃﻋﻮﺝ ﻣﺎ ﰲ ﺍﻟﻀﻠﹶﻊِ ﺃﹶﻋﻼﻩ ﻓﺈﻥﹾ ﺫﹶﻫﺒﺖ ﺗﻘِﻴﻤﻪ ﻛﹶﺴﺮﺗﻪ ﻭﺇﻥ ﺗﺮﻛﺘﻪ ﱂ ﻳﺰﻝ ﺃﹶﻋﻮﺝ ﻓﹶﺎﺳﺘﻮﺻﻮﺍ ﺑﺎﻟﻨﺴﺎﺀ ﺧﲑﺍﹰ(() .ﺧﺎﺯﻥ(
0 0
0 0
ﻗﻮﻟﻪ] :ﻧﺸﻮﺯﻫﻦ[ ﺃﺻﻞ ﺍﻟﻨﺸﻮﺯ ﺍﻻﺭﺗﻔﺎﻉ ﺇﱃ ﺍﻟﺸﺮﻭﺭ ﻭﻧﺸﻮﺯ ﺍﳌﺮﺃﺓ ﺑﻐﻀﻬﺎ ﻟﺰﻭﺟﻬﺎ ﻭﺭﻓﻊ ﻧﻔﺴِﻬﺎ ﻋﻠﻴﻪ ﺗﻜﺒﺮﺍﹰ) .ﺧﺎﺯﻥ( )(٢
ﻗﻮﻟﻪ﴿] :ﻭﺍﻫﺠﺮﻭﻫﻦ﴾[ ﺃﻱ ﺇﻥ ﲢﻘﹼﻘﺘﻢ ﻭﻋﻠﻤﺘﻢ ﺍﻟﻨﺸﻮﺯ ﻭﻳﺮﺷﺪ ﻟﺬﻟﻚ ﺻﻨﻴﻊ ﺍﳌﻔﺴﺮ ﰲ ﺍﻟﺘﻌﺒﲑ ﺣﻴﺚ ﺃﹶﺳﻨﺪ ﺇﻇﻬﺎﺭ ﺍﻟﻨـﺸﻮﺯ ﳍـﻦ )(٣
ﻫﻨﺎ ﻭﻟﻸَﻣﺎﺭﺓ ﻧﻔﺴﻬﺎ ﻓﻴﻤﺎ ﺳﺒﻖ ﻓﻘﺎﻝ ﻫﻨﺎ ½ﺇﻥ ﺃﹶﻇﻬﺮﻥﹶ ﺍﻟﻨﺸﻮ ﺯ¼ ﻭﻗﺎﻝ ﻫﻨﺎﻙ ½ﺑـﺄﻥ ﻇﹶﻬـﺮﺕ ﺃﻣﺎﺭﺍﺗـﻪ¼ .ﻭﻋﺒـﺎﺭﺓ ﺍﳌﻨـﻬﺞ ﻓـﺈﺫﺍ ﻇﹶﻬـﺮﺕ
ﺃﻣﺎﺭﺓﹸ ﺍﻟﻨﺸﻮﺯ ﻭﻋﻆﹶ ﺍﻟﺰﻭﺝ ،ﻭﺇﻥ ﻋﻠِﻤﻪ ﻭﻋﻆﹶ ﻭﻫﺠﺮ ﰲ ﻣﻀﺠﻊ ،ﻭﺿﺮﺏ ﺇﻥ ﺃﻓﺎﺩ .ﻓﺎﳊﺎﺻﻞ ﺃﻥﹼ ﻛﻼ ﻣـﻦ ﺍﳍﹶﺠـﺮ ﻭﺍﻟـﻀﺮﺏ ﻣﻘﻴـﺪ
ﺑﻌﻠﻢ ﺍﻟﻨﺸﻮﺯ ﻭﻻ ﳚﻮﺯ ﲟﺠﺮﺩ ﺍﻟﻈﻦ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻏﲑ ﻣﺒﺮﺡ[ ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻜﺴِﺮ ﻋﻈﹾﻤﺎ ﻭﻻ ﻳﺸِﲔ ﻋﻀﻮﺍ ﺃﻱ ﺿﺮﺑﺎ ﻏﲑ ﺷﺪﻳﺪ .ﻭﰲ ﺍﳌﺼﺒﺎﺡ½ :ﻭﺑﺮِﺡ ﺑﻪ ﺍﻟـﻀﺮﺏ ﺗﱪﳛـﺎ )(٤
ﺍﺷﺘﺪ ﻭﻋﻈﹸﻢ ﻭﻫﺬﺍ ﺃﹶﺑﺮﺡ ﻣﻦ ﺫﺍﻙ ﺃﻱ ﺃﹶﺷﺪ .¼ﻭﺣﻜﻢ ﺍﻵﻳﺔ ﻣﺸﺮﻭﻉ ﻋﻠﻰ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺇﻥ ﺩﻝ ﻇﺎﻫﺮ ﺍﻟﻌﻄـﻒ ﺑـﺎﻟﻮﺍﻭ ﻋﻠـﻰ ﺍﳉﻤـﻊ ﻷﻥ
ﺍﻟﺘﺮﺗﻴﺐ ﻣﺴﺘﻔﺎﺩ ﻣﻦ ﻗﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ ﻭﺳﻮﻕِ ﺍﻟﻜﻼﻡ ﻟﻠﺮﻓﻖ ﰲ ﺇﺻﻼﺣﻬﻦ ﻭﺇﺩﺧﺎﳍﻦ ﲢﺖ ﺍﻟﻄﺎﻋـﺔ ،ﻓـﺎﻷﻣﻮﺭ ﺍﻟﺜﻼﺛـﺔ ﻣﺮﺗﺒـﺔ ﺃﻱ ﻷـﺎ
ﻟﺪﻓﻊ ﺍﻟﻀﺮﺭ ﻛﺪﻓﻊ ﺍﻟﺼﺎﺋﻞ ﻓﺎﻋﺘﱪ ﻓﻴﻬﺎ ﺍﻷَﺧﻒ ﻓﺎﻷﺧﻒ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻃﺮﻳﻘﺎ ﺇﱃ ﺿﺮﻦ[ ﻛﺄﹶﻥﹾ ﺗﻮﺑﺨﻮﻫﻦ ﻋﻠﻰ ﻣﺎ ﻣﻀﻰ ﻓﻴﻨﺠﺮ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻀﺮﺏ ﻭﻳﻌﻮﺩ ﺍﳋـﺼﺎﻡ ﺑـﻞ ﺍﺟﻌﻠـﻮﺍ ﻣـﺎ ﻛـﺎﻥ ﻣﻨـﻬﻦ )(٥
ﻛﺄﻧﻪ ﱂ ﻳﻜﻦ ﻓﺈﻥﹼ ﺍﻟﺘﺎﺋﺐ ﻣﻦ ﺍﻟﺬﻧﺐ ﻛﻤﻦ ﻻ ﺫﻧﺐ ﻟﻪ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺧﻼﻑ[ ﺃﻱ ﳐﺎﻟﻔﺔ ﻭﲰﻲ ﺍﳋﻼﻑ ½ﺷﻘﺎﻗﺎ¼ ﻷﻥ ﺍﳌﺨﺎﻟﻒ ﻳﻔﻌﻞ ﻣﺎ ﻳﺸﻖ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺃﻭ ﻷﻥﹼ ﻛﻼ ﻣﻨﻬﻤﺎ ﺻـﺎﺭ ﰲ ﺷِـﻖ )(٦
ﺃﻱ ﺟﺎﻧﺐ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺷﻘﺎﻗﺎ ﺑﻴﻨﻬﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺸﻘﺎﻕ ﻣﺼﺪﺭ ﻣﻀﺎﻑ ﺇﱃ ½ﺑـﲔ¼ ﻭﻣﻌﻨﺎﻫـﺎ ﺍﻟﻈﺮﻓﻴـﺔ ﻭﺍﻷﺻـﻞ ½ﺷـﻘﺎﻗﺎ ﺑﻴﻨـﻬﻤﺎ¼ ﻭﻟﻜـﻦِ )(٧
ﺍﺗﺴﻊ ﻓﻴﻪ ﻓﺄﹸﺿﻴﻒ ﺍﳌﺼﺪﺭ ﺇﱃ ﻇﺮﻓﻪ ،ﻭﻇﺮﻓﻴﺘﻪ ﺑﺎﻗﻴﺔ ﳓﻮ ﴿ﺑﻞﹾ ﻣﻜﹾﺮ ﺍﻟﻠﱠﻴﻞِ ﻭﺍﻟﻨﻬﺎﺭِ﴾]ﺳﺒﺄ) .[٣٣:ﻛﺮﺧﻲ(
٣٠٠
www.madinah.in
Madinah Gift Centre
`
? ﻭﻗﻴﻞ ﺍﻟﺰﻭﺟﺎﻥ١٢.ﻙ
ﻳﻮﻓﻖ اﷲُ َﺑ ْ َﻨ ُ َﻤﺎ﴾ ﺑﲔ اﻟﺰوﺟﲔ أي ﻳﻘﺪرﳘﺎ ﻋ ﻣﺎ ﻫﻮ اﻟﻄﺎﻋﺔ ﻣﻦ إﺻﻼ حأو ﻓﺮاق ﴿ ِان اﷲَ َ َ اﳊﻜﻤﺎن)َ ْ ِ ﴿(١
)(٢
ﺎن اﺻﻼ ًﺣﺎ َ ِ
ﺷﻴ ًﺌﺎ و﴾ أﺣﺴﻨﻮا اﻋﺒﺪوا اﷲَ﴾ وﺣﺪوه ﴿ َو َﻻ ُ ْ ِ ُ ْ
ﻛﻮا ﺑ ِ ٖ َ ْ َﻋﻠ ِ ْ ً ﴾) (٣ﺑﻜﻞ ﺷﻲء ﴿ َﺧﺒ ِ ْ ًا) ﴾(۳۵ﺑﺎﻟﺒﻮاﻃﻦ ﻛﺎﻟﻈﻮاﻫﺮ ﴿ َو ْ ُ ُ
)(٥ )(٤
ﻗﻮﻟﻪ] :ﺍﳊﹶﻜﹶﻤﺎﻥ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﻟﻀﻤﲑ ﺍﻷﻭﻝ ﻟﻠﺤﻜﹶﻤﲔِ ﻭﺍﻟﺜﺎﱐ ﻟﻠﺰﻭﺟﲔ ﻋﻠﻰ ﻣﺎ ﻗﺮﺭﻩ) .ﻗﹶﺒﺲ ﺍﻟﻨﻴﺮﻳﻦ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﺇﻥ ﻳﺮﻳﺪﺍ ﺇﺻﻼﺣﺎ﴾[ ﺃﻱ ﻭﻛﺎﻧﺖ ﻧﻴـﺘﻬﻤﺎ ﺻﺤﻴﺤﺔﹰ ﻭﻗﻠﻮﺑﻬﻤﺎ ﻧﺎﺻﺤﺔﹰ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌـﺎﱃ ﻓﻠـﺬﻟﻚ ﺭﺗـﺐ ﻋﻠـﻰ ﻫـﺬﻩ ﺍﻹﺭﺍﺩﺓ )(٢
ﺗﻮﻓﻴﻖ ﺍﻟﺰﻭﺟﲔ ﺃﻱ ﺑﱪﻛﺔ ﻧﻴﺔ ﺍﳊﹶﻜﹶﻤﲔ ﻭﺳﻌﻴِﻬﻤﺎ ﰲ ﺍﳋﲑ ﺗﻘﻊ ﺍﳌﹸﻮﺍﻓﹶﻘﺔﹸ ﺑﲔ ﺯﻭﺟﲔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ﴿] :ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻋﻠﻴﻤﺎ﴾[ ﺑﺈﺭﺍﺩﺓ ﺍﳊﹶﻜﹶﻤﲔ ﴿ﺧﺒﲑﺍ﴾ ﺑﺎﻟﻈﺎﱂ ﻣﻦ ﺍﻟﺰﻭﺟﲔ .ﻭﻟﻴﺲ ﳍﻤﺎ ﻭﻻﻳﺔﹸ ﺍﻟﺘﻔﺮﻳﻖ ﻋﻨﺪﻧﺎ ﺧﻼﻓـﺎ ﳌﺎﻟـﻚ )(٣
ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ) .ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﻭ ﺣﺪﻭﻩ[ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻘﻮﻟﻪ ﴿ﻭﻻ ﺗﺸﺮﻛﻮﺍ﴾ ﺗﻮﻛﻴﺪ ﻭﺍﻷﻇﻬﺮ ﺃﻥﹼ ﺍﻟﻌﺒﺎﺩﺓ ﲟﻌﲎ ﺍﻟﻄﺎﻋـﺔ ﻭﺍﻟﺘﻮﺣﻴـﺪ ﻣـﺴﺘﻔﺎﺩ ﻣـﻦ ﻗﻮﻟـﻪ ﴿ﻭﻻ )(٤
ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ﴾ ﻓﻴﻜﻮﻥ ﺍﻟﻌﻄﹾﻒ ﻟﻠﺘﺄﺳﻴﺲ) .ﺟﻤﻞ ،ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ(
ﻗﻮﻟﻪ] :ﺃﹶﺣﺴِﻨﻮﺍ[ ﻗﺪﺭ ﺍﳌﻔﺴﺮ ½ﺃﹶﺣﺴِﻨﻮﺍ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺇﺣﺴﺎﻧﺎ﴾ ﻣﻔﻌﻮﻝﹲ ﻣﻄﻠﻖ ﻟﻔﻌﻞ ﳏﺬﻭﻑ ،ﻭﺍﳉﺎﺭ ﻭﺍـﺮﻭﺭ ﳛﺘﻤـﻞ ﺃﻥ )(٥
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ﻳﻜﻮﻥ ﻣﺘﻌﻠﱢﻘﺎ ﺑـ ½ﺃﹶﺣﺴِﻨﻮﺍ¼ ﺍﳌﻘﺪﺭِ ،ﻭﺇﻟﻴﻪ ﻳﺸﲑ ﺍﳌﻔﺴﺮ ،ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ﺇﺣﺴﺎﻧﺎ﴾) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎ﴾[ ﺗﻘﺪﻡ ﻧﻈﲑﻩ ﰲ ﺍﻟﺒﻘﺮﺓ ﺇﻻﹼ ﺃﻧﻪ ﻫﻨﺎ ﻗﺎﻝ ﴿ﻭﺑﺬﻱ ﺍﻟﻘﺮﰉ﴾ ﺑﺈﻋﺎﺩﺓ ﺍﻟﺒﺎﺀ ﻭﺫﻟـﻚ ﻷـﺎ ﰲ ﺣـﻖ ﻫـﺬﻩ )(٦
ﺍﻷﻣﺔ ﻓﺎﻻﻋﺘﻨﺎﺀ ﺎ ﺃﻛﺜﺮ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺒﺎﺀ ﺗﺪﻝ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﺍﻟﺘﺄﻛﻴﺪ ﻓﻨﺎﺳﺐ ﺫﻟﻚ ﻫﻨﺎ ﲞـﻼﻑ ﺁﻳـﺔ ﺍﻟﺒﻘـﺮﺓ ﻓﺈـﺎ ﰲ ﺣـﻖ ﺑـﲏ ﺇﺳـﺮﺍﺋﻴﻞ
ﻭﺍﳌﺮﺍﺩ ﺬﻩ ﺍﳉﻤﻠﺔ ﺍﻷﻣﺮ ﺑﺎﻹﺣﺴﺎﻥ ﻭﺇﻥ ﻛﺎﻧﺖ ﺧﱪﻳﺔﹰ ﻛﻘﻮﻟﻪ ﴿ﻓﺼ ﱪ ﲨﻴﻞﹲ﴾]ﻳﻮﺳﻒ) .[١٨:ﲰﲔ(
ﻗﻮﻟﻪ] :ﺑِﺮﺍ ﻭ ﻟﲔ ﺟﺎﻧﺐٍ[ ﺑﺄﻥ ﻳﻘﻮﻡ ﺑِﺨِﺪﻣﺘِﻬﻤﺎ ﻭﻻ ﻳﺮﻓﻊ ﺻـﻮﺗﻪ ﻋﻠﻴﻬﻤـﺎ ﻭﻳـﺴﻌٰﻰ ﰲ ﲢـﺼﻴﻞ ﻣﺮﺍﺩﳘـﺎ ﻭﺍﻹﻧﻔـﺎﻕِ ﻋﻠﻴﻬﻤـﺎ ﺑﻘـﺪﺭ )(٧
ﺍﻟﻘﺪﺭﺓ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ﴿] :ﻭﺑﺬﻱ ﺍﻟﻘﺮﺑٰﻰ﴾[ ﻛﺮﺭ ﺍﻟﺒﺎﺀ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﺄﻛﻴﺪ ﺣﻖ ﺍﻟﻘﺮﺍﺑﺔ ﻟِﻤﺎ ﰲ ﺍﳊـﺪﻳﺚ ½ﺍﻟـﺮﺣِﻢ ﻣﻌﻠﱠﻘـﺔ ﺑـﺎﻟﻌﺮﺵ ﺗﻘـﻮﻝ ﻳـﺎ ﺭﺏ ﻣـﻦ )(٨
ﻭﺻﻠﲏ ﻓﺄﹶﻭﺻِﻠﻪ ﻭﻣﻦ ﻗﹶﻄﹶﻌﻨِﻲ ﻓﹶﺎﻗﹾﻄﹶﻌﻪ¼) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰲ ﺍﳉِﻮﺍﺭ ﺃﻭ ﺍﻟﻨﺴﺐ[ ﺃﻱ ﺃﻭ ﺍﻟﺪﻳﻦ ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ)):ﺍﳉِﲑﺍﻥﹸ ﺛﻼﺛﺔ؛ ﻓﺠـﺎﺭ ﻟـﻪ ﺛﻼﺛـﺔ ﺣﻘـﻮﻕ؛ )(٩
ﺣﻖ ﺍﳉِﻮﺍﺭ ﻭﺣﻖ ﺍﻟﻘﺮﺍﺑﺔ ﻭﺣﻖ ﺍﻹﺳﻼﻡ ،ﻭﺟﺎﺭ ﻟﻪ ﺣﻘﹼﺎﻥ؛ ﺣﻖ ﺍﳉِﻮﺍﺭ ﻭﺣﻖ ﺍﻹﺳﻼﻡ ،ﻭﺟﺎﺭ ﻟﻪ ﺣـﻖ ﻭﺍﺣـﺪ؛ ﺣـﻖ ﺍﳉِـﻮﺍﺭ ﻭﻫـﻮ
ﺍﳌﺸﺮﻙ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ(( .ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ﻭﻏﲑﻩ) .ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ(
) (١٠ﻗﻮﻟﻪ] :ﰲ ﺍﳉِﻮﺍﺭ[ ﻋﻨﺪﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺣﻖ ﺍﳉﺎﺭ ﺃﺭﺑﻌﻮﻥ ﺩﺍﺭﺍ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ﻭﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺟِﲑﺍﻥﹸ ﺍﻟﺮﺟﻞ ﻣﻼﺻِـﻘﹸﻪ ﺣـﱴ
ﻻ ﻳﺴﺘﺤِﻖ ﺍﻟﺸﻔﻌﺔﹶ ﻏﲑ ﺍﳌﹸﻼﺻِﻖ ﺑﺎﳉِﻮﺍﺭ) .ﺗﺒﻴﲔ ﺍﳊﻘﺎﺋﻖ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
) (١١ﻗﻮﻟﻪ﴿] :ﺍﻟﺼﺎﺣﺐ ﺑﺎﳉﻨﺐ﴾[ ﻓﺴﺮﻩ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺎﻟﺮﻓﻴﻖ ،ﺯﺍﺩ ﳎﺎﻫﺪ :ﰲ ﺍﻟﺴﻔﺮ ،ﻭﻗﺎﻝ ﺯﻳﺪ ﺍﺑﻦ ﺃﺳﻠﻢ ﻫﻮ ﺟﻠﻴﺴﻚ ﰲ ﺍﳊـﻀﺮ،
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www.madinah.in
Madinah Gift Centre
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َﻜﺖ َ ْ َ ُ ُ ْ
اﻳﻤﺎﻧﻜﻢ﴾ ﻣﻦ اﻷرﻗﺎء)ِ ﴿ (٢ان اﷲَ َﻻ ُ ِ ﻴﻞ﴾ اﳌﻨﻘﻄﻊ ﰲ ﺳﻔﺮه ﴿ َو َﻣﺎ َﻣﻠ َ ْ ﺳﻔﺮ أو ﺻﻨﺎﻋﺔ وﻗﻴﻞ اﻟﺰوﺟﺔ ﴿ َو ْ ِ
)(١
ﻳﺤﺐ اﺑﻦ اﻟﺴ ِ ْ ِ
ﻳﻦ﴾ ﻣﺒﺘـﺪأ ﴿ َ ْ َ ُ ْ َ
ﻳﺒﺨﻠـﻮن﴾) (٤ﲟـﺎ ﳚـﺐ ﻋﻠـﻴﻬﻢ ﴿َو ُـﻮرا) ﴾(۳۶ﻋـ اﻟﻨـﺎس ﲟـﺎ أوﰐ ِ ﴿. ﻣﻦ َ َ
)(٣
اﻟـﺬ ْ َ ﻣﺨﺘﺎﻻ﴾ ﻣﺘﻜﱪا ﴿ َﻓﺨ ْ َ
ﺎن ُ ْ َ ً َ ْ
ﻓﻀﻠ ِ ٖ ﴾ ﻣﻦ اﻟﻌﻠﻢ واﳌﺎل وﻫﻢ اﻟﻴﻬﻮد) (٥وﺧﱪ اﳌﺒﺘﺪأ ﳍﻢ وﻋﻴـﺪ ﻣﻦ َ ْ ﻣﺎ ٰﺗ ُ ُﻢ اﷲُ ِ ْﻳﻜﺘﻤﻮن َ ۤ
ﺑﺎﻟﺒﺨﻞ﴾ ﺑﻪ ﴿ َو َ ْ ُ ُ ْ َ
اﻟﻨﺎس ِ ْ ُ ْ ِ ﻳﺎﻣﺮون َ َْ ُ ُْ َ
? ﺃﻱ ﺍﳌﺬﻛﻮﺭ ﻣﻦ ﻣﺎ ﺍﺗﺎﻫﻢ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ١٢.ﲨﻞ
ﻳﻦ﴾ ﻋﻄﻒ ﻋ ½اﻟﺬﻳﻦ¼ ﻗﺒﻠﻪ ﴿ ُ ْ ِ ُ ْ َ
ﻳﻨﻔﻘﻮن ﻳﻦ﴾ ﺑﺬﻟﻚوﺑﻐﲑه ﴿ َ َ ً
ﻋﺬاﺑﺎ ﻣ ِ ْ ًﻨﺎ) ﴾(۳۷ذا إﻫﺎﻧﺔ ﴿ َو ِ
اﻟﺬ ْ َ اﻋﺘﺪﻧﺎ ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ
ﺷﺪﻳﺪ ﴿ َو َ ْ َ ْ َ
ﻣﻦ ُ ِ ﺑﺎﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ﴾ ﻛﺎﳌﻨﺎﻓﻘﲔ وأﻫﻞ ﻣﻜﺔ ﴿ َو َ ْ ﻮن ِﺑﺎﷲِ َو َﻻ ِ ْ َ ْ اﻟﻨﺎس﴾ ﻣﺮاﺋﲔ ﳍﻢ)َ ﴿ (٦و َﻻ ُ ْ ِ اﻣﻮاﻟ ُ ْﻢ ر َ ٓ َ
)(٧
اﻟﺸﻴﻄﻦ َﻟ ٗ
ﻳﻜﻦ ُْ ٰ ٢ ﻳﺆﻣﻨُ ْ َ ِ ِÒﺎء ََْ َ
اﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ َو اَ ْ َ ُ ْ
ﻔﻘﻮا ِﻣﻤﺎ ﻓﺴﺎء﴾ ﺑﺌﺲ ﴿ َ ِ ْ ًﻳﻨﺎ) ﴾(۳۸ﻫ٢ﻮَ ﴿ .و َﻣﺎ َذا َﻋﻠَﻴْ ِ ْﻢ َ ْﻟﻮ َ ُ ْ
ﻣﻨﻮا ِﺑﺎﷲِ َو ْ َ ْ َ ِ ْ ًﻳﻨﺎ﴾ ﺻﺎﺣﺒﺎ ﻳﻌﻤﻞ ﺑﺄﻣﺮه ﻛﻬﺆﻻء ﴿ َ َ ٓ َ
= ﺃﻱﻛﺎﳌﻨﺎﻓﻘﲔ ﻭﺃﻫﻞ ﻣﻜﺔ١٢.ﲨﺎﻟﲔ
َر َ َﻗ ُ ُﻢ اﷲُ﴾ أي أي ﺿﺮر ﻋﻠﻴﻬﻢ) (٨ﰲ ذﻟﻚ ...................................................................
= ﺃﻱ ﻓﻴﻤﺎ ﺫﻛﺮﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻹﻧﻔﺎﻕ١٢.ﲨﺎﻟﲔ
ﻭﺭﻓﻴﻘﻚ ﰲ ﺍﻟﺴﻔﺮ ،ﻭﻓﺴﺮﻩ ﻋﻠﻲ ﻭﺍﺑﻦ ﻣﺴﻌﻮﺩ :ﺑﺎﳌﺮﺃﺓ ،ﺃﺧﺮﺟﻬﻤﺎ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﳌﻨﻘﻄِﻊ ﰲ ﺳـﻔﹶﺮﻩ[ ﺃﻱ ﻟﻠﺤـﺞ ﺃﻭ ﺍﻟﻐـﺰﻭ ﺃﻭ ﻣﻄﻠﻘـﺎ ﻭﺍﻷﻇﻬـﺮ ﺃﻥ ﻳﻘـﻮﻝ ﺃﻱ ﺍﳌـﺴﺎﻓﺮ ﻣـﻦ ﻏـﲑ ﻗﻴـﺪ ﺍﻻﻧﻘﻄـﺎﻉ ﺃﻭ ﺍﳌـﺮﺍﺩ )(١
ﺍﻟﻀﻴﻒ) .ﺟﻤﻞ ،ﺟﻤﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻷﺭِﻗﹼﺎﺀ[ ﺃﻱ ﺍﻹﻣﺎﺀ ﻭﺍﻟﻌﺒﻴﺪ ﻭﻗﻴﻞ ﺃﻋﻢ ﻓﻴﺸﻤﻞ ﺍﳊﹶﻴـَﻮﺍﻧﺎﺕ ﻣﻦ ﻋﺒﻴﺪ ﻭﺇﻣﺎﺀ ﻭﻏﲑﻫﻢ ﻓﺎﳊﻴﻮﺍﻧـﺎﺕ ﻏـﲑ ﺍﻷﺭِﻗﹼـﺎﺀ ﺃﻛﺜـﺮ ﰲ )(٢
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ﻳﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻷﺭﻗﹼﺎﺀ ﻓﻐﻠﺐ ﺟﺎﻧﺐ ﺍﻟﻜﺜﺮﺓ ﻭﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻹﺣﺴﺎﻥ ﺇﱃ ﻛﻞ ﳑﻠﻮﻙ ﺁﺩﻣﻲ ﻭﻏﲑﻩ) .ﺟﻤﻞ ،ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ(
ﻗﻮﻟﻪ] :ﻣﺒﺘﺪﺃ[ ﺃﻱ ﺃﻭ ﺑﺪﻝ ﻣﻦ ﻗﻮﻟﻪ ﴿ﻣﻦ ﻛﹶﺎﻥﹶ﴾ ﻭﺍﻷﻇﻬﺮ ﺃﻧﻪ ﻣﻨﺼﻮﺏ ﺃﻭ ﻣﺮﻓﻮﻉ ﺫﻣﺎ ﺃﻱ ½ﻫﻢ ﺍﻟـﺬﻳﻦ¼ ﺃﻭ ﻣﺒﺘـﺪﺃ ﺧﺒـﺮﻩ ﳏـﺬﻭﻑ )(٣
ﺗﻘﺪﻳﺮﻩ ½ﺍﻟﺬﻳﻦ ﻳﺒﺨﻠﻮﻥ ﲟﺎ ﻣﻨِﺤﻮﺍ ﺑﻪ ﻭﻳﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﺨﻞ¼).ﻫﺬﺍ ﻣﺒﺘﺪﺃ ﻭﺳﻴﺄﰐ ﺧﺒﺮﻩ ﰲ ﺍﻟﺘﻔﺴﲑ ﺑﻘﻮﻟـﻪ½:ﳍـﻢ ﻭﻋﻴـﺪ ﺷـﺪﻳﺪ¼(.
)ﺟﻤﻞ ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ﻭﻣﺰﻳﺪﺍ ﻣﻨﺎ ﻣﺎ ﺑﲔ ﺍﳍﻼﻟﲔ(
ﻗﻮﻟﻪ﴿] :ﺍﻟﺬﻳﻦ ﻳﺒﺨﻠﻮﻥ﴾[ﺍﻵﻳﺔ ،ﻓﻴﻪ ﲢﺮﱘ ﺍﻟﺒﺨﻞ ﻭﻫـﻮ ﻣﻨـﻊ ﺃﺩﺍﺀ ﺍﻟﻮﺍﺟـﺐ ﻭﲢـﺮﱘ ﻛﹶـﺘﻢ ﺍﻟﻌﻠـﻢ ﻭﻣـﺎ ﺃﻧﻌـﻢ ﺍﷲ ﺑـﻪ ﻋﻠـﻰ ﺍﻟﻌﺒـﺪ )(٤
ﻭﲢﺮﱘ ﺍﻟﺮﻳﺎﺀ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻫﻢ ﺍﻟﻴﻬﻮﺩ[ ﻓﻜﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﻟﻸﻧﺼﺎﺭ ½ﻻ ﺗﻨﻔﻘﻮﺍ ﺃﻣﻮﺍﻟﻜﻢ ﻋﻠﻰ ﳏﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺈﻧـﺎ ﳔـ ٰ
ﺸﻰ ﻋﻠـﻴﻜﻢ ﺍﻟﻔﻘـﺮ،¼ )(٥
ﻭﻗﻴﻞ )ﻫﻢ( ﺍﻟﺬﻳﻦ ﻛﹶﺘﻤﻮﺍ ﻧﻌﺖ ﺳﻴﺪِﻧﺎ ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪٍ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ) .ﺟﻤﻞ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﺟﻤﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ(
ﻗﻮﻟﻪ] :ﻣﺮﺍﺋﻴِﻦ ﳍﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺭﺋﺂﺀ﴾ ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞِ ﴿ﻳﻨﻔﻘﻮﻥﹶ﴾ ﻳﻌﲏ ﺃﻥ ﴿ﺭﺋﺂﺀ﴾ ﻣﺼﺪﺭ ﻭﺍﻗِﻊ ﻣﻮﻗِﻊ ﺍﳊـﺎﻝ ﺃﻱ ﻣـﺮﺍﺋﲔ )(٦
ﻓـ﴿ﺭﺋﺂﺀ﴾ ﻣﺼﺪﺭ ﻣﻀﺎﻑ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻮﻻ ﻷَﺟﻠﻪ ﻟـ﴿ﻳﻨﻔﻘﻮﻥ﴾) .ﺳﻤﲔ(
ﻗﻮﻟﻪ] :ﻭﻻ ﺑﺎﻟﻴﻮﻡ اﻻ ٰ ِ [ ﻛﺮﺭﺕ ½ﻻ¼ ﻓﻴﻪ ﻭﻛﺬﻟﻚ ﺍﻟﺒﺎﺀ ﺇﺷﻌﺎﺭﺍ ﺑﺄﻥ ﺍﻹﳝﺎﻥ ﺑﻜﻞ ﻣﻨﻬﻤﺎ ﻣﻨﺘﻒٍ ﻋﻠﻰ ﺣﺪﺗﻪ ﻓﻠﻮ ﻗﻠـﺖ½ :ﻻ ﺃﺿـﺮﺏ )(٧
ﺯﻳﺪﺍ ﻭﻋﻤﺮﻭﺍ¼ ﺍﺣﺘﻤﻞ ﻧﻔﹾﻲ ﺍﻟﻀﺮﺏ ﻋﻦ ﺍﻤﻮﻉ ﻭﻻ ﻳﻠﺰﻡ ﻣﻨﻪ ﻧﻔﻲ ﺍﻟﻀﺮﺏ ﻋﻦ ﻛﻞ ﻭﺍﺣﺪ ﻋﻠﻰ ﺍﻧﻔﺮﺍﺩﻩ ﻭﺍﺣﺘﻤـﻞ ﻧﻔﻴـﻪ ﻋـﻦ ﻛـﻞ
ﻭﺍﺣﺪ ﺑﺎﻧﻔﺮﺍﺩﻩ ﻓﺈﺫﺍ ﻗﻠﺖ½ :ﻭﻻ ﻋﻤﺮﻭﺍ¼ ﺗﻌﻴﻦ ﻫﺬﺍ ﺍﻟﺜﺎﱐ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﻱ ﺿﺮﺭٍ ﻋﻠﻴﻬﻢ[ ﺃﻱ ﻋﻠﻰ ﻣﻦ ﺫﹸﻛﺮ ﻣِﻦ ﺍﻟﻄﻮﺍﺋﻒ ﻓﺎﻤﻮﻉ ﻣﻦ ½ﻣﺎ¼ ﻭ ½ﺫﺍ¼ ﻛﻠﻤﺔ ﺍﺳﺘﻔﻬﺎﻡ ﲟﻌﲎ ½ﺃﻱ ﺿﺮﺭٍ ﻭﻭﺑﺎﻝٍ¼ )(٨
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Madinah Gift Centre
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واﻻﺳﺘﻔﻬﺎم ﻟﻺﻧﻜﺎر و﴿ﻟﻮ﴾ ﻣﺼﺪرﻳﺔ أي ﻻﺿﺮر ﻓﻴﻪ وإﳕﺎ اﻟﻀﺮر ﻓﻴﻤﺎ ﻫﻢ ﻋﻠﻴﻪ ﴿ َو َ َ
ﺎن اﷲُ ﺑ ِ ِ ْﻢ َﻋﻠ ِ ْ ً ) ﴾(۳۹ﻓﻴﺠﺎزﻳﻬﻢ )(١
ذرةۚ﴾ أﺻﻐﺮ ﳕﻠﺔ ﺑﺄن ﻳﻨﻘﺼﻬﺎ ﻣﻦ ﺣﺴﻨﺎﺗﻪ أو ﻳﺰﻳﺪﻫﺎ ﰲ ﺳﻴﺌﺎﺗﻪ ﻣﺜﻘﺎل﴾ وزن ﴿ َ ٍأﺣﺪا﴿ ِ ْ َ َ ﲟﺎ ﻋﻤﻠﻮا ﴿ ِان اﷲَ َﻻ ْ ِ
ﻳﻈﻠﻢ﴾
٢ ٣ ٢ ٣ ٣ َ ُ ٢
ﺣﺴﻨﺔ﴾) (٢ﻣﻦ ﻣﺆﻣﻦ وﰲ ﻗﺮاءة ﺑﺎﻟﺮﻓﻊ ﻓـ½ﻛﺎن¼ﺗﺎﻣﺔ ﴿ ٰﻀ ِﻌ ْﻔ َ ﺎ﴾) (٣ﻣﻦ ﻋﺸﺮ إﱃ أﻛﺜﺮ ﻣﻦ ﺳﺒﻌﻤﺎﺋﺔ
ﺗﻚ﴾ اﻟﺬرة ﴿ َ َ َ ً ﴿ َو ِ ْ
ان َ ُ
ﻋﻈ ْ ً ) ﴾(۴۰ﻻ ﻳﻘﺪره أﺣﺪ ﴿ َ َ ْ َ ﻟﺪﻧ ْ ُ﴾ ﻣﻦ ﻋﻨﺪه ﻣﻊ اﳌﻀﺎﻋﻔﺔ ﴿ َ ْ ً ﻳﺆت ِ ْ وﰲ ﻗﺮاءة ½ ّ
ﻳﻀﻌﻔﻬﺎ¼ ﺑﺎﻟﺘﺸﺪﻳﺪ ﴿ َو ُ ْ ِ
)(٤
ﻓﻜﻴﻒ﴾ اﺟﺮا َ ِ ﻣﻦ ُ
ﺑـﻚ﴾ ﻳـﺎ ﳏﻤـﺪ ﴿ َﻋ ـ ٰ ُ َ ٓ ِ
ـﺆﻻء ﻴﺪ﴾ ﻳﺸﻬﺪ ﻋﻠﻴﻬﺎ ﺑﻌﻤﻠﻬﺎ وﻫـﻮ ﻧﺒﻴﻬـﺎ ﴿و ِ ْ َ
ﺟﺌﻨـﺎ ِ َ )(٦
ﻣﻦ ُﻞ ا ُﻣﺔ ِ َﺸ ِ ْ ٍ
ﺟﺌﻨﺎ ِ ْ ﺣﺎل اﻟﻜﻔﺎر)َ ِ ﴿(٥
اذا ِ ْ َ
ﺳﻮل َ ْﻟﻮ﴾ أي أن)............................ (٨ ﻳﻦ َﻛ َ ُ ْوا َو َ َ ُ
ﻋﺼﻮا اﻟﺮ ُ ْ َ ﻳﻮﻣ ِ ٍﺬ﴾ ﻳﻮم اﳌﺠﻲء)َ ﴿ (٧ﻳﻮد ِ
اﻟﺬ ْ َ
٢
َﺷ ِ ْ ً
ﻴﺪا)َ ْ َ ﴿.﴾(۴۱
ﻓﻬﻮ ﺗﻮﺑﻴﺦ ﳍﻢ ﻋﻠﻰ ﺍﳉﻬﻞ ﲟﻜﺎﻥ ﺍﳌﹶﻨﻔﹶﻌﺔ ﻭﻗﻮﻟﻪ ½ﰲ ﺫﻟﻚ¼ ﺃﻱ ﻓﻴﻤﺎ ﺫﻛﺮ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﺍﻹﻧﻔﺎﻕ ﻭﻗﻮﻟﻪ ½ﻻ ﺿﺮﺭ ﻓﻴﻪ¼ ﺃﻱ ﰲ ﺫﻟﻚ،
ﻭﺗﻘﺪﱘ ﺍﻹﳝﺎﻥ ﻤﺎ ﻷﳘﹼﻴﺘﻪ ﰲ ﻧﻔﺴﻪ ﻭﻟﻌﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﺑﺎﻹﻧﻔﺎﻕ ﺑﺪﻭﻧﻪ ﻭﺃﻣﺎ ﺗﻘﺪﱘ ﺇﻧﻔﺎﻗﻬﻢ ﺭﺋﺎﺀ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻋﺪﻡِ ﺇﳝﺎﻢ ﻤﺎ ﻣﻊ
ﻛﻮﻥ ﺍﳌﺆﺧﺮ ﺃﻗﺒﺢ ﻣﻦ ﺍﳌﹸﻘﺪﻡ ﻓﻠﺮﻋﺎﻳﺔ ﺍﳌﻨﺎﺳﺒﺔ ﺑﲔ ﺇﻧﻔﺎﻗﻬﻢ ﻛﺬﻟﻚ ﻭﺑﲔ ﻣﺎ ﻗﺒﻠﻪ ﻣﻦ ﺑﺨﻠِﻬﻢ ﻭﺃﻣﺮِﻫﻢ ﻟﻠﻨﺎﺱ ﺑﻪ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻭ﴿ﻟﻮ﴾ ﻣﺼﺪﺭﻳﺔ[ ﺃﻱ ﻭﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺮﻑ ﺍﳉﺮ ﻭﻫﻮ ½ﰲ¼ ﺩﺍﺧﻼ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺍﳌﻘﺪﺭ ﺗﻘﺪﻳﺮﻩ ½ﻭﻣﺎﺫﺍ ﻋﻠـﻴﻬﻢ ﰲ )(١
ﺇﳝﺎﻢ¼ ﻭﻗﺪ ﺃﺷﺎﺭ ﻟﺬﻟﻚ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ ½ﻓﻴﻪ¼) .ﺟﻤﻞ(
0 0
0 0
ﻗﻮﻟﻪ﴿] :ﻭﺇﻥ ﺗﻚ﴾ ﺍﻟﺬﺭﺓ ﴿ﺣﺴﻨﺔ﴾[ ﺃﺷﺎﺭ ﲟﺎ ﻗﺪﺭﻩ ﺇﱃ ﻗـﺮﺍﺀﺓ ﺍﳉﹸﻤﻬـﻮﺭ ﺑﻨـﺼﺐ ½ﺣـﺴﻨﺔ¼ ﻋﻠـﻰ ﺃﻥ ½ﻛـﺎﻥ¼ ﻧﺎﻗـﺼﺔ ﻭﺍﲰﻬـﺎ )(٢
ﻣﻀﻤﺮ ﻳﻌﻮﺩ ﺇﱃ ½ﻣﺜﻘﺎﻝ¼ ﻭﺇﳕﺎ ﺃﻧﺚﹶ ﺿﻤﲑﻩ ﺣﻤﻼ ﻋﻠﻰ ﺍﳌﻌـﲎ ﻷﻧـﻪ ﲟﻌـﲎ ½ﻭﺇﻥ ﺗـﻚ ِﺯﻧـﺔﹸ ﺫﺭﺓٍ ﺣـﺴﻨﺔﹰ¼ ﺃﻭ ﻹﺿـﺎﻓﺘﻪ ﺇﱃ ﻣﺆﻧـﺚ
ﺍﻛﺘﺴﺐ ﻣﻨﻪ ﺍﻟﺘﺎﻧﻴﺚ ﻣﺜﻞ ﻉ:ﻛﻤﺎ ﻧﻬِﻠﺖ ﺻﺪﺭ ﺍﻟﻘﻨﺎﺓِ ﻣﻦ ﺍﻟﺪﻡ) .ﻗﹶﺒﺲ ﺍﻟﻨﲑﻳﻦ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻳﻀٰﻌﻔﻬﺎ﴾[ ﺃﻱ ﻳﻀﺎﻋﻒ ﺛﻮﺍﺑﻬﺎ ﻷﻥ ﻣﻀﺎﻋﻔﺔﹶ ﻧﻔﺲِ ﺍﳊﹶﺴﻨﺔ ﺑﺄﻥ ﺗﺠﻌﻞ ﺍﻟﺼﻼﺓﹸ ﺍﻟﻮﺍﺣﺪﺓﹸ ﺻﻼﺗﲔ ﳑﺎ ﻻ ﻳﻌﻘﹶﻞ ﻭﻋﻠﻰ ﻫـﺬﺍ )(٣
ﲪﻞ ﺧﺒﺮ ))ﺃﻥﹼ ﺍﻟﺘﻤﺮﺓﹶ ﻳﺮﺑـﻴﻬﺎ ﺍﻟﺮﲪﻦ ﺣﱴ ﺗﺼﲑ ﻣﺜﻞﹶ ﺍﳉﺒﻞ(( ﻟﻠﻘﻄﻊ ﺑﺄﻥﹼ ﺍﻟﺘﻤﺮﺓﹶ ﺃﹸﻛﻠﺖ ﻭﱂ ﺗﺮﺏ ﻋﻠﻰ ﺃﻥ ﺍﳊﹶﺴﻨﺔ ﻫﻲ ﺍﻟﺘـﺼﺪﻕ
ﺎ ﻻ ﻧﻔﺴﻬﺎ ،ﻧﺒﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻌﺪ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ﴿] :ﻭﻳﺆﺕ ﻣﻦ ﻟﺪﻧﻪ ...ﺇﱁ﴾[ ﻭﻳﻌﻂِ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﻋﻨﺪِﻩ ﺛﻮﺍﺑﺎ ﻋﻈﻴﻤﺎ ﻭﻣﺎ ﻭﺻـﻔﻪ ﺍﷲ ﺑـﺎﻟﻌِﻈﹶﻢ ﻓﻤـﻦ ﻳﻌـﺮِﻑ ﻣﻘـﺪﺍﺭﻩ ﻣـﻊ ﺃﻧـﻪ )(٤
ﲰﻰ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ﻗﻠﻴﻼ .ﻭﻓﻴﻪ ﺇﺑﻄﺎﻝ ﻗﻮﻝ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﲣﻠﻴﺪ ﻣﺮﺗﻜﺐ ﺍﻟﻜﺒﲑﺓ ﻣﻊ ﺃﻥ ﻟﻪ ﺣﺴﻨﺎﺕٍ ﻛﺜﲑﺓﹰ) .ﻣﺪﺍﺭﻙ(
ﳋﺒﺮﻳـﺔ ،ﻭﻗـﺪ ﳚﻌـﻞ ﰲ ﳏـﻞ ﺍﻟﻨـﺼﺐ ﺑﻔﻌـﻞﻗﻮﻟﻪ] :ﺣﺎﻝ ﺍﻟﻜﻔﹼﺎﺭ[ ﻳﺸﲑ ﺑﺘﻘﺪﻳﺮ ﺍﳌﺒﺘﺪﺃ ﺇﱃ ﺃﻥ ﴿ﻛﻴﻒ﴾ ﻣﺮﻓﻮﻉ ﳏـﻼ ﻋﻠـﻰ ﺍ ﹶ )(٥
ﳏﺬﻭﻑ ﺃﻱ ﻓﻜﻴﻒ ﻳﻜﻮﻧﻮﻥ ﺃﻭ ﻳﺼﻨﻌﻮﻥ ﻭﳚﺮﻱ ﻓﻴﻪ ﺍﻟﻮﺟﻬﺎﻥ :ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﳊﺎﻝ ﻛﻤﺎ ﻫـﻮ ﻣـﺬﻫﺐ ﺳـﻴﺒﻮﻳﻪ ﺃﻭ ﻋﻠـﻰ
ﺍﻟﺘﺸﺒﻴﻪ ﺑﺎﻟﻈﺮﻑ ﻛﻤﺎ ﻫﻮ ﻣﺬﻫﺐ ﺍﻷﺧﻔﺶ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺸﻬﺪ ﻋﻠﻴﻬﺎ ﺑﻌﻤﻠﻬﺎ[ ﺃﻱ ﻳﺸﻬﺪ ﻋﻠﻰ ﻓﺴﺎﺩ ﻋﻘﺎﺋﺪﻫﻢ ﻭﻗﹸﺒﺢ ﺃﻋﻤﺎﳍﻢ) .ﺟﻤﻞ( )(٦
ﻗﻮﻟﻪ] :ﻳﻮﻡ ﺍﻲﺀ[ ﺃﻱ ﻓﺘﻨﻮﻳﻨﻪ ﻋِﻮﺽ ﻣﻦ ﺍﳉﻤﻠﺔ ﺍﻟﺴﺎﺑﻘﺔ) .ﻛﺮﺧﻲ( )(٧
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﹶﻥﹾ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻟﻮ﴾ ﻣﺼﺪﺭﻳﺔ ﻓﻬﻲ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﰲ ﳏﻞﹼ ﻣﻔﻌﻮﻝِ ﴿ﻳﻮﺩ ﴾ﻭﻻ ﺟﻮﺍﺏ ﳍﺎ ﺣﻴﻨﺌﺬ) .ﻛﺮﺧﻲ( )(٨
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www.madinah.in
Madinah Gift Centre
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? ﻗﺮﺍﺀﺓ ﺛﺎﻟﺜﺔ١٢.ﺻﺎﻭﻱ ? ﻗﺮﺍﺀﺓ ﺛﺎﻧﻴﺔ١٢.ﺻﺎﻭﻱ
﴿ ُ َـﺴﻮى﴾ ﺑﺎﻟﺒﻨــﺎء ﻟﻠﻤﻔﻌـﻮل) (١واﻟﻔﺎﻋـﻞ ﻣـﻊ ﺣـﺬف إﺣــﺪى اﻟﺘـﺎءﻳﻦ ﰲ اﻷﺻـﻞ وﻣـﻊ إدﻏﺎﻣﻬـﺎ ﰲ اﻟــﺴﲔ أي ﺗﺘـﺴﻮى ﴿ﺑ ِ ِـ ُـﻢ
? ﺍﻟﻜﺎﺋﻨﺘﲔ١٢.ﻙ
ﺮاﺑـﺎ﴾ ﴿ َو َﻻ َ ْ ُ ُ ْ َ
ﻳﻜﺘﻤـﻮن اﷲَ ﻛﻨﺖ ﺗُ ً ﻮﻟﻪ ﻛﻤﺎ ﰲ آﻳﺔ أﺧﺮىَ﴿ :و َ ُ ُ
ﻘﻮل اﻟ ﺎ ُ َﻳﺎ َﻟ َﺘ ِ ُ ﻫ
٣
ﻳﻜ ﻧ ﺗ َْْ ُ
اﻻرض﴾ ﺑﺄن ﻮ ﻮا ﺮاﺑﺎ ﻣﺜﻠﻬﺎ ﻟﻌﻈﻢ ٢ ٣
ﻳﻦ َ ُ ْ ﻛﻨﺎ ُﻣ ﻛ ﴾َ ﴿ .ﻳﺎﻳ َ ﺎ ِ
ﻮﻧﻪ وﻳﻘﻮﻟﻮن َ﴿:واﷲ ِرﺑَﻨﺎ َﻣﺎ ّ ﺣﺪﻳﺜﺎ) ﴾(۴۲ﻋﻤﺎ ﻋﻤﻠﻮه وﰲ وﻗﺖ آﺧﺮ ﻳﻜﺘﻤ
ِْ ً
ﻉ
)(٢
ﻣﻨـﻮا َﻻ اﻟﺬ ْ َ ﻉ
٤ َ ٤
اﻟﺼﻠﻮة﴾ أي ﻻ ﺗﺼﻠ ّﻮا ﴿ َو اَ ُﺳ ٰ ٰ ى﴾ ﻣﻦ اﻟﺸﺮاب ﻷن ﺳـﺒﺐ ﻧﺰوﳍـﺎ) (٣ﺻـﻼ ة ﲨﺎﻋـﺔ ﰲ ﺣـﺎل اﻟـﺴﻜﺮ ﴿َﺣ َ ْ َ ُﺑﻮا ٰ َ
ﻣﻦ ﺍﻟﺼﺤﻮ ﺿﺪ ﺍﻟﺴﻜﺮ١٢.
ﺟﻨﺒﺎ﴾ ﺑﺈﻳﻼ ج أو إﻧﺰال،وﻧﺼﺒﻪ ﻋ اﳊﺎل)................................. (٤
ﻘﻮﻟﻮن﴾ ﺑﺄن َﺗ ْﺼ ُﺤﻮا ﴿ َو َﻻ ُ ُ ً
َ ْﻌﻠ ُ َْﻤﻮا َﻣﺎ َ ُ ْ ُ ْ َ
?
ﻗﻮﻟﻪ] :ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ[ ﺃﻱ ﺑﻀﻢ ﺍﻟﺘﺎﺀ ﻭﻓﺘﺢ ﺍﻟﺴﲔ ﳐﻔﱠﻔﺔ ﻭﻗﻮﻟﻪ ½ﻣﻊ ﺣﺬﻑ ﺇﺣﺪﻯ ﺍﻟﺘﺎﺀﻳﻦ ﰲ ﺍﻷﺻﻞ¼ ﻫﺬﻩ ﻗﺮﺍﺀﺓ ﺛﺎﻧﻴـﺔ ﻭﻗﻮﻟـﻪ )(١
½ﻣﻊ ﺇﺩﻏﺎﻣﻬﺎ ﰲ ﺍﻟﺴﲔ¼ ﺃﻱ ﻭﻣﻊ ﻗﻠﺒﻬﺎ ﺃﻱ ﺍﻟﺘﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﺳِﻴﻨﺎ ﻭﺇﺩﻏﺎﻣﻬﺎ ﰲ ﺍﻟﺴﲔ ،ﻫﺬﻩ ﻗـﺮﺍﺀﺓ ﺛﺎﻟﺜـﺔ .ﻓﺄﻣـﺎ ﺍﻟﻘـﺮﺍﺀﺓ ﺍﻷﻭﱃ ﻓﻤﻌﻨﺎﻫـﺎ
ﺃﻢ ﻳﻮﺩﻭﻥ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﻳﺴﻮﻱ ﻢ ﺍﻷﺭﺽ ﺇﻣﺎ ﻋﻠﻰ ﺃﻥﹼ ﺍﻷﺭﺽ ﺗﻨﺸﻖ ﻭﺗﺒﺘﻠِﻌﻬﻢ ﻭﺗﻜﻮﻥ ﺍﻟﺒﺎﺀ ﲟﻌﲎ ½ﻋﻠﻰ¼ ﻭﺇﻣﺎ ﻋﻠﻰ ﻣﻌﲎ ﺃـﻢ
ﻳﻮﺩﻭﻥ ﺃﻥ ﻟﻮ ﺻﺎﺭﻭﺍ ﺗﺮﺍﺑﺎ ﻛﺎﻟﺒﻬﺎﺋﻢ ،ﻭﺍﻷﺻﻞ ½ﻳﻮﺩﻭﻥ ﺃﻥ ﺍﷲّ ﻳﺴﻮﻳﻬﻢ ﺑﺎﻷﺭﺽ¼ ﻓﻘﹸﻠِﺐ ﺇﱃ ﻫﺬﺍ ﻛﻘـﻮﳍﻢ½ :ﺃﹶﺩﺧﻠـﺖ ﺍﻟﻘﻠﻨـﺴﻮﺓﹶ ﰲ
ﺭﺃﺳﻲ¼ ﻭﺇﻣﺎ ﻋﻠﻰ ﺃﻧﻬﻢ ﻳﻮﺩﻭﻥ ﻟﻮ ﻳﺪﻓﹶﻨﻮﻥ ﻓﻴﻬﺎ ﻭﻫﻮ ﻛﻤﻌﲎ ﺍﻟﻘﻮﻝِ ﺍﻷﻭﻝ ﻭﻗﻴﻞ ﻟﻮ ﺗﻌـﺪﻝﹸ ـﻢ ﺍﻷﺭﺽ ﺃﻱ ﻳﺆﺧـﺬ ﻣـﺎ ﻋﻠﻴﻬـﺎ ﻣﻨـﻬﻢ
ﻓﺪﻳﺔﹰ ﻭﺃﻣﺎ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ )ﺗﺴﻮﻯ( ﻓﺄﺻـﻠﻬﺎ ½ﺗﺘـﺴﻮﻯ¼ ﺑﺘـﺎﺀﻳﻦ ﺣـﺬﻓﺖ ﺇﺣـﺪﺍﳘﺎ ﻭﰲ ﺍﻟﺜﺎﻟﺜـﺔ )ﺗـﺴﻮﻯ( ﺃﹸﺩﻏِﻤـﺖ ﺇﺣـﺪﺍﳘﺎ ﻭﻣﻌـﲎ
ﺍﻟﻘﺮﺍﺀﺗﲔ ﻇﺎﻫﺮ ﳑﺎ ﺗﻘﺪﻡ ﻓﺈﻥﹼ ﺍﻷﻗﻮﺍﻝ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷُﻭﱃ ﺟﺎﺭﻳﺔﹲ ﰲ ﺍﻟﻘـﺮﺍﺀﺗﲔ ﺍﻷُﺧـﺮﻳﲔ ،ﻏﺎﻳـﺔﹸ ﻣـﺎ ﰲ ﺍﻟﺒـﺎﺏ ﺃﻧـﻪ ﻧـﺴﺐ
0 0
0 0
ﺍﻟﻔﻌﻞ ﺇﱃ ﺍﻷﺭﺽ ﻇﺎﻫﺮﺍ) .ﺟﻤﻞ ،ﺳﻤﲔ(
ﻗﻮﻟﻪ] :ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ...ﺇﱁ[ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻭﻫﻮ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻓـﺎﺩﺕ ﻋـﺪﻡ ﺍﻟﻜﺘﻤـﺎﻥ ﻭﺁﻳـﺔ ﺍﻷﻧﻌـﺎﻡ )ﺍﳌـﺬﻛﻮﺭﺓ( ﺃﻓـﺎﺩﺕ )(٢
ﺇﺛﺒﺎﺗﻪ ﻭﺣﺎﺻﻞ ﺍﳉﻮﺍﺏ ﺃﻥ ﺍﻟﻜِﺘﻤﺎﻥ ﻳﻘﻊ ﻣﻨﻬﻢ ﺍﺑﺘﺪﺍﺀ ﻭﻋﺪﻣﻪ ﺍﻧﺘﻬﺎﺀ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻷﻥ ﺳﺒﺐ ﻧﺰﻭﳍﺎ ...ﺇﱁ[ ﺭﻭﻱ ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ ﺻـﻨﻊ ﻃﻌﺎﻣـﺎ ﻭﺷـﺮﺍﺑﺎ ﻓـﺪﻋﺎ ﻧﻔﹶـﺮﺍ ﻣـﻦ ﺃﻓﺎﺿـﻞ )(٣
ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ﺣﲔ ﻛﺎﻧﺖ ﺍﳋﻤﺮ ﻣﺒﺎﺣﺔ ﻓﺄﻛﻠﻮﺍ ﻭﺷﺮﺑﻮﺍ ﻓﻠﻤﺎ ﺛﹶﻤِﻠﻮﺍ ﻭﺟﺎﺀ ﻭﻗﺖ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻗﺪﻣﻮﺍ ﺃﺣـﺪﻫﻢ ﻟﻴـﺼﻠﹼﻲ
ﺡ ﺍﻟﻼﺁﺕ ﻓﻨﺰﻟﺖ .ﻓﻜﺎﻧﻮﺍ ﻻ ﻳـﺸﺮﺑﻮﻥ ﰲ ﻢ ﻓﻘﺮﺃ ½ﻗﻞ ﻳﺂ ﺃﻳﻬﺎ ﺍﻟﻜٰﻔﺮﻭﻥ ﺃﻋﺒﺪ ﻣﺎ ﺗﻌﺒﺪﻭﻥ ﻭﺃﻧﺘﻢ ﻋﺎﺑﺪﻭﻥ ﻣﺎ ﺃﻋﺒﺪ¼ ﺇﱃ ﺁﺧﺮﻫﺎ ﺑِﻄﹶﺮِ
ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ ﻓﺈﺫﺍ ﺻﻠﱡﻮﺍ ﺍﻟﻌﺸﺎﺀ ﺷﺮِﺑﻮﻫﺎ ﻓﻼ ﻳﺼﺒِﺤﻮﻥ ﺇﻻ ﻭﻗﺪ ﺫﻫﺐ ﻋﻨﻬﻢ ﺍﻟﺴﻜﹾﺮ ﻭﻋﻠِﻤﻮﺍ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ﰒ ﻧﺰﻝ ﲢﺮﳝﻬﺎ .ﻭﺗﻮﺟﻴـﻪ
ﺍﻟﻨﻬﻲ ﺇﱃ ﻗﺮﺑﺎﻥ ﺍﻟﺼﻼﺓ ﻣﻊ ﺃﻥ ﺍﳌﺮﺍﺩ ﻫﻮ ﺍﻟﻨﻬﻲ ﻋﻦ ﺇﻗﺎﻣﺘﻬﺎ ﻟﻠﻤﺒﺎﻟﻐﺔ ﰲ ﺫﻟـﻚ .ﻭﺍﻟـﺴﻜﺮ ﺍﺳـﻢ ﳊﺎﻟـﺔ ﺗﻌـﺮِﺽ ﺑـﲔ ﺍﳌـﺮﺀ ﻭﻋﻘﻠـﻪ
ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺸﺮﺍﺏ ﻭﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌﺸﻖ ﻭﺍﻟﻨﻮﻡ ﻭﺍﻟﻐﻀﺐ ﻭﺍﳋﻮﻑ ﻟﻜﻨﻪ ﺣﻘﻴﻘﺔ ﰲ ﺍﻷﻭﻝ ﻓﻴﺤﻤﻞ ﻋﻠﻴﻪ ﻫﻨﺎ .ﻭﺃﲨﻌـﻮﺍ
ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﺑﻴﻊ ﺍﻟﺴﻜﹾﺮﺍﻥ ﻭﺷﺮﺍﺅﻩ ﻭﻳﺆﺍﺧﺬ ﺑﺎﻻﺳﺘﻬﻼﻛﺎﺕ ﻭﺍﻟﻘﺘﻞ ﻭﺍﳊﺪﻭﺩ ﻭﺻﺢ ﻃﻼﻗـﻪ ﻭﻋﺘﺎﻗـﻪ ﻋﻘﻮﺑـﺔ ﻟـﻪ ﻋﻨـﺪﻧﺎ ﺧﻼﻓـﺎ
ﻟﻠﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ( ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺭِﺩﺓ ﺍﻟﺴﻜﺮﺍﻥ ﻟﻴﺴﺖ ﺑِﺮِﺩﺓٍ ﻷﻥ ﻗﺮﺍﺀﺓ ﺳـﻮﺭﺓ ½ﺍﻟﻜٰﻔـﺮﻭﻥ¼ ﺑﻄـﺮﺡ ﺍﻟـﻼﺁﺕ
ﻛﻔﺮ ﻭﱂ ﳛﻜﻢ ﺑﻜﻔﺮﻩ ﺣﱴ ﺧﺎﻃﺒﻬﻢ ﺑﺎﺳﻢ ﺍﻹﳝﺎﻥ ﻭﻣﺎ ﺃﹶﻣﺮ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺑـﺎﻟﺘﻔﺮﻳﻖ ﺑﻴﻨـﻪ ﻭﺑـﲔ ﺍﻣﺮﺃﺗـﻪ ﻭﻻ ﺑﺘﺠﺪﻳـﺪ
ﺍﻹﳝﺎﻥ ﻭﻷﻥ ﺍﻷﻣﺔ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺃﺟﺮﻯ ﻛﻠﻤﺔ ﺍﻟﻜﻔﺮ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﻣﺨﻄﺌﺎ ﻻﻳﺤﻜﹶﻢ ﺑﻜﻔﺮﻩ) .ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺍﳊﺎﻝ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﻭﺃﻧﺘﻢ ﺳﻜٰـﺮٰﻯ﴾ ﻓﺈﺎ ﲨﻠﺔ ﻣـﻦ ﻣﺒﺘـﺪﺃ ﻭﺧﺒـﺮ ﳏﻠﹼﻬـﺎ ﺍﻟﻨـﺼﺐ ﻋﻠـﻰ ﺍﳊـﺎﻝ )(٤
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www.madinah.in
Madinah Gift Centre
`
َ ْ َ ِ ُْ
ﻐﺘﺴﻠﻮاؕ﴾ ﻓﻠﻜﻢ أن ﻴﻞ﴾ ﻃﺮﻳﻖ أي ﻣﺴﺎﻓﺮﻳﻦ ﴿ َﺣ وﻫﻮ ﻳﻄﻠﻖ ﻋ اﳌﻔﺮد وﻏﲑه ﴿ ِاﻻ َ ِ ِ ْ
ﻋﺎﺑﺮي﴾ ﳎﺘﺎزي ﴿ َﺳ ِ ْ ٍ
)(١
?ﺃﻱ ﺍﻟﺘﻴﻤﻢ١٢.ﻙ
ـﺿ
ُﺗﺼﻠ ّﻮا .واﺳﺘﺜﻨﺎء اﳌﺴﺎﻓﺮ ﻷن ﻟﻪ ﺣﻜﻤﺎ آﺧﺮ ﺳﻴﺄﰐ وﻗﻴﻞ ا ﺮاد ا ﻲ ﻦ ﺮﺑـﺎن ﻮا ﻊ اﻟـﺼﻼ ة أي اﳌـﺴﺎﺟﺪ إﻻ
ﻣ ﻗ ـﻋ )(٢
ـﻬﻟﻨ ﳌ
ﻣﺮ ﴾ ﻣﺮﺿــﺎ ﻳــﻀﺮه اﳌــﺎء ﴿ َ ْاو َﻋ ٰ َﺳ ـ َ ٍ﴾ أي ﻣــﺴﺎﻓﺮﻳﻦ) (٤وأﻧــﺘﻢ ﺟﻨــﺐ أو ان ُﻛﻨْـ ُ ْ
ﻋﺒﻮرﻫــﺎ ﻣـﻦ ﻏــﲑ ﻣﻜــﺚ ﴿ َو ِ ْ
)(٣
ـﺘﻢ ْ
اﻟﻨﺴﺎء﴾ وﰲ ﻗﺮاءة
ﻟﻤﺴﺘﻢ َ ٓ َ
اﳌﻌﺪ ﻟﻘﻀﺎء اﳊﺎﺟﺔ أي أﺣﺪث ﴿ َ ْاو ٰ َ ْ ُ ُاﻟﻐﺎِِ Òﻂ﴾ ﻫﻮ اﳌﻜﺎن ّ ﻣﻦ ْ َ ٓ
ﻣﻨﻜﻢ َاﺣﺪ ْ ُ ْ ﳏﺪﺛﻮن ﴿ َ ْاو َ ٓ َ
ﺟﺎء َ َ ٌ
ﺑﻪ اﳉﺲ ﺑﺒﺎ اﻟﺒـﺸﺮة وﻋـﻦ اﺑـﻦ ﻋﺒـﺎس
٢ ٣
ﺑﻼ أﻟﻒ وﻛﻼﳘﺎ ﲟﻌﲎ اﻟﻠﻤﺲ ﻫﻮ اﳉ ٢ﺲ ﺑﺎﻟﻴﺪ ﻗﺎﻟﻪ اﺑﻦ ﻋﻤﺮ وﻋﻠﻴﻪ اﻟﺸﺎ ٣ﻓﻌﻲ وأﳊﻖ
? ﺇﻥ ﻇﻨﻪ ﻗﺮﻳﺒﺎ.ﲨﺎﻟﲔ
ﻣـــﺎء﴾ ﺗﺘﻄﻬـ ـﺮون ﺑ ــﻪ ﻟﻠ ــﺼﻼ ة ﺑﻌ ــﺪ اﻟﻄﻠ ــﺐ) (٦واﻟﺘﻔﺘ ــﻴﺶ وﻫـ ـﻮ راﺟـ ـﻊ إﱃ ﻣ ــﺎ ﻋ ــﺪا
ــﺪوا َ ٓ ً ﻫـ ـﻮ اﳉﻤ ــﺎع ﴿ َﻓﻠ ْ
َـــﻢ َﺗﺠ ِـ ُ ْ
)(٥
ﺃﻱ ﻋﺪﻡ ﻭﺟﺪﺍﻥ ﺍﳌﺎﺀ١٢.
:
ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﰲ ﴿ﻻ ﺗﻘﹾﺮﺑﻮﺍ﴾ ﻛﺄﻧﻪ ﻗﻴﻞ ﻻ ﺗﻘﺮﺑﻮﺍ ﺍﻟﺼﻼﺓ ﺳﻜﺎﺭٰﻯ ﻭﻻ ﺟﻨﺒﺎ ،ﻭﻫﻮ ﺍﻟﺴﺮ ﰲ ﺇﻋﺎﺩﺓ ½ﻻ¼ ﻟﻴﻔﻴﺪ ﺍﻟﻨﻬﻲ ﻋﻦ ﻛﻞﹼ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻳﻄﻠﹶﻖ ﻋﻠﻰ ﺍﳌﻔﺮﺩ ﻭﻏﲑﻩ[ ﻭﺍﳌﺜﻨﻰ ﻭﺍﻤﻮﻉ ﻭﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧـﺚ ﻷﻧـﻪ ﺍﺳـﻢ ﺟـﺮﻯ ﻣﺠـﺮﻯ ﺍﳌـﺼﺪﺭ ﺍﻟـﺬﻱ ﻫـﻮ )(١
ﺍﻹﺟﻨﺎﺏ ﻭﻳﻘﺎﻝ ﺭﺟ ﹲﻞ ﺟـﻨﺐ ﻭﺭﺟﻼﻥ ﺟـﻨﺐ ﻭﺭِﺟﺎﻝ ﺟـﻨﺐ ﻭﺍﻣﺮﺃﺓ ﺟﻨﺐ ﻭﺍﻣﺮﺃﺗﺎﻥ ﺟﻨﺐ ﻭﻧِﺴﺎ ٌﺀ ﺟﻨﺐ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﻗﻴﻞ ﺍﳌﺮﺍﺩ ﺍﻟﻨﻬﻲ...ﺇﱁ[ ﻫﺬﺍ ﻣﻘﺎﺑﻞ ﻟﻘﻮﻟﻪ ½ﺃﻱ ﻻ ﺗﺼﻠﱡﻮﺍ¼) .ﺟﻤﻞ( )(٢
0 0
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ﻗﻮﻟﻪ] :ﺇﻻ ﻋﺒﻮﺭﻫﺎ[ ﻭﺑﻪ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻗﺎﻝ ﺃﺑﻮﺣﻨﻴﻔﺔ ﻻﳚﻮﺯ ﻟﻪ ﺍﳌﺮﻭﺭ ﰲ ﺍﳌﺴﺠﺪ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻪ ﺍﳌﺎﺀ ﺃﻭ ﺍﻟﻄﺮﻳﻖ) .ﺟﻤـﺎﻟﲔ )(٣
ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﺴﺎﻓﺮﻳﻦ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﻋﻠﻰ¼ ﺍﺳﺘﻌﺎﺭﺓ ﺗﺒﻌﻴﺔ ،ﺷﺒﻪ ﲤﻜﻨﻬﻢ ﻣﻦ ﺍﻟﺴﻔﺮ ﺑﺘﻤﻜﹼﻦ ﺍﻟﺮﺍﻛﺐ ﻣﻦ ﻣﺮﻛﻮﺑﻪ ).ﺷِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻫﻮ ﺍﳉﻤﺎﻉ[ ﻭﺑﻪ ﺃﺧﺬ ﺳﻴﺪﻧﺎ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ ﺃﺑﻮﺣﻨﻴﻔـﺔ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻓـﺎﳉﺲ ﺑﺎﻟﻴـﺪ ﻋﻨـﺪﻩ ﻻ ﻳﻮﺟـﺐ ﺍﻟﻮﺿـﻮﺀ ﻣﻄﻠﻘـﺎ. )(٥
)ﻣﺪﺍﺭﻙ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺍﻟﻄﻠﺐ[ ﻣﻦ ﺍﻟﺮﻓﻴـﻖ ﻭﻗﺒـﻞﹶ ﺍﻟﻄﻠـﺐ ﺃﻳـﻀﺎ ﺟـﺎﺋﺰ ﻋﻨـﺪ ﺃﰊ ﺣﻨﻴﻔـﺔ ﺇﺫ ﺍﻟﻄﻠـﺐ ﺫﹸﻝﹼ ﻭﻻ ﻳﻨﺒﻐـﻲ ﳌـﺆﻣﻦ ﺃﻥ ﻳـﺬِﻝﹼ ﻧﻔـﺴﻪ. )(٦
)ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺭﺍﺟﻊ ﺇﱃ ﻣﺎ ﻋﺪﺍ ﺍﳌﺮﺿﻰ[ ﻭﺃﻣﺎ ﺍﳌﹶﺮﺿٰﻰ ﻓﻴﺘﻴﻤﻤﻮﻥ ﻣﻊ ﻭﺟﻮﺩﻩ ﻷـﻢ ﻻ ﻳﻘـﺪِﺭﻭﻥ ﻋﻠـﻰ ﺍﺳـﺘﻌﻤﺎﻟﻪ ﺃﻭ ﻳـﺮﺍﺩ ﺑﻌـﺪﻡ )(٧
ﺿﻰ ﻷﻥ ﺍﳌﻌﺪﻭﻡ ﺷﺮﻋﺎ ﻛﺎﳌﻌﺪﻭﻡ ﺣﺴﺎ .ﺃﺩﺧـﻞ ﰲ ﺣﻜـﻢ ﺍﻟـﺸﺮﻁ ﺃﺭﺑﻌـﺔ ﻭﻫـﻢ ﺍﳌﺮﺿٰـﻰ ﺍﻟﻮﺟﻮﺩ ﺣﻘﻴﻘﺔ ﺃﻭ ﺣﻜﻤﺎ ﻓﻴﺸﻤﻞ ﺍﳌﺮ ٰ
ﻭﺍﳌﺴﺎﻓﺮﻭﻥ ﻭﺍﳌﹸﺤﺪِﺛﻮﻥ ﻭ ﺃﻫﻞ ﺍﳉﻨﺎﺑﺔ ﻭﺍﳉﺰﺍﺀ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﻣﺮ ﺑﺎﻟﺘﻴﻤﻢ ﻣﺘﻌﻠﱢﻖ ﻢ ﲨﻴﻌﺎ ﻓﺎﳌﺮﺿــٰﻰ ﺇﺫﺍ ﻋـﺪﻣﻮﺍ ﺍﳌـﺎﺀ ﻟِـﻀﻌﻒ
ﺣﺮﻛﺘﻬﻢ ﻭﻋﺠﺰِﻫﻢ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻭﺍﳌﺴﺎﻓﺮﻭﻥ ﺇﺫﺍ ﻋﺪﻣﻮﻩ ﻟﺒﻌﺪﻩ ،ﻭﺍﳌﹸﺤﺪِﺛﻮﻥ ﻭﺃﻫـﻞ ﺍﳉﻨﺎﺑـﺔ ﺇﺫﺍ ﱂ ﳚـﺪﻭﻩ ﻟـﺒﻌﺾ ﺍﻷﺳـﺒﺎﺏ
ﻓﻠﻬﻢ ﺃﻥ ﻳﺘﻴﻤﻤﻮﺍ) .ﺻﺎﻭﻱ ،ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ[ ﻟﻮ ﺗﻴﻤﻢ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﺟﺎﺯ ﻋﻨﺪﻧﺎ ﻛﺬﺍ ﰲ ﺍﳌﺒﺴﻮﻁ ﻭﺇﻥ ﺗﻴﻤﻢ ﰲ ﺃﻭﻝ ﺍﻟﻮﻗـﺖ ﺃﺟـﺰﺃﻩ ﻭﻛـﺬﻟﻚ )(٨
ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﻟﻮﻗﺖ ﻋﻨﺪﻧﺎ )ﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ ،ﺍﳌﺒﺴﻮﻁ( ]ﻋﻠﻤﻴﺔ[
٣٠٥
www.madinah.in
Madinah Gift Centre
`
ﺃﻱ ﻣﻦ ﺍﻟﺘﺮﺍﺏ١٢.
ﻜﻢ َو َ ْ ِ ْ ُ ْ
اﻳﺪﻳﻜﻢ﴾ ﻣﻊ اﳌﺮﻓﻘﲔ ﻣﻨﻪ ،و½ﻣﺴﺢ¼ ﻳﺘﻌﺪى ﺑﻮﺟﻮ ِ ُ ْ ﺑﻪ ﺿﺮﺑﺘﲔ ﴿ َ ْ َ ُ ْ ِﻴﺪا ﻃَ ًﺒﺎ﴾ ﺗﺮاﺑﺎ ﻃﺎﻫﺮا ﻓﺎﺿﺮﺑﻮا
)(١
ﻓﺎﻣﺴﺤﻮا ِ ُ ُ ْ ﴿ َﺻﻌ ْ ً
?
٢ ٢
ِﺘﺐ﴾ وﻫـﻢ اﻟﻴﻬـﻮد ﻳﻦ ا ْ ُ ْ
ُوﺗﻮا َ ِﺼ ْ ًﺒﺎ﴾ ﺣﻈﺎ ﴿ َ اﻟﻢ َ َﺗﺮ ا ِ َ ِ ﻋﻔﻮا َ ُ ْ ً ﺑﻨﻔﺴﻪ وﺑﺎﳊﺮف ﴿ ِان اﷲَ َ َ
ﺎن َ ُ
)(٤ )(٣ )(٢
ﻣﻦ ا ْ ﻜ ٰ ِ اﻟﺬ ْ َ ﻏﻔﻮرا)ْ َ َ ﴿ ﴾(۴۳
ﻴﻞ) ﴾(۴۴ﲣﻄﺌـﻮا اﻟﻄﺮﻳـﻖ اﳊـﻖ ﻟﺘﻜﻮﻧـﻮا ﻣـﺜﻠﻬﻢ ﴿ َو ا ُ
ان َ ـ ِﻀﻠﻮا اﻟـﺴ ِ ْ َ ﴿ َ ْﺸ َ ُ ْ َ
ون اﻟﻀﻠ ٰﻠ ََﺔ﴾ ﺑﺎﳍﺪى ﴿ َو ُ ِ ْ ُ ْ َ
)(٥
ﷲ َ ْاﻋﻠ َُـﻢ ﻳﺮﻳﺪون َ ْ
وﻟﻴﺎ﴾ ﺣﺎﻓﻈﺎ ﻟﻜﻢ ﻣﻨﻬﻢ ﴿و َﻛ ٰ ِﺑﺎﷲِ َ ِﺼ ْ ًا) ﴾(۴۵ﻣﺎﻧﻌﺎ ﻟﻜﻢ ِﻜﻢ﴾ ﻣﻨﻜﻢ ﻓﻴﺨﱪﻛﻢ ﺑﻬﻢ) (٦ﻟﺘﺠﺘﻨﺒﻮﻫﻢ ﴿ َو َﻛ ٰ ِﺑﺎﷲِ َ ِ ﺑﺎﻋﺪاْ ُ Ò
َِ ْ َ ِٓ
ﻗﻮﻟﻪ] :ﻓﺎﺿﺮﺑﻮﺍ ﺑﻪ...ﺇﱁ[ ﺍﻟﺒﺎﺀ ﲟﻌﲎ ½ﻋﻠﻰ¼.ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺘـﻴﻤﻢ ﺿـﺮﺑﺘﺎﻥ ﺑﺎﻻﺗﻔـﺎﻕ ﺑﻴﻨﻨـﺎ ﻭﺑـﲔ ﺍﻟـﺸﺎﻓﻌﻴﺔ ﻭﺍﻻﺧـﺘﻼﻑ ﰲ ﻛﻴﻔﻴﺘـﻪ )(١
ﻓﻌﻨﺪﻧﺎ ﳚﻮﺯ ﺍﻟﺘﻴﻤﻢ ﲟﺎ ﻛﺎﻥ ﻣﻦ ﺟﻨﺲ ﺍﻷﺭﺽ ﻛﺎﻟﺘﺮﺍﺏ ﻭﺍﻟﺮﻣﻞ ﻭﺍﳊﺠﺮ ﻭﻟﻮ ﺑﻼ ﻧﻘﹾﻊٍ )ﺃﻱ ﻏﺒﺎﺭ( ﻭﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ
ﻻﺑﺪ ﺃﻥ ﻳﻌﻠﹶﻖ ﺑﺎﻟﻴﺪ ﺷﻲ ٌﺀ ﻣﻦ ﺍﻟﺘﺮﺍﺏ .ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻳﺸﺘﺮﻁ ﺃﻥ ﻳﻜﻮﻥ ﻃﺎﻫﺮﺍ ﻛﺎﻣﻼ ﻷﻧﻪ ﻭﺻﻔﻪ ﺑﻘﻮﻟﻪ ½ﻃﻴﺒﺎ¼ ﻭﳍـﺬﺍ ﻗـﺎﻝ ﺃﺑﻮﺣﻨﻴﻔـﺔ ﺇﻥﹼ
ﺍﻷﺭﺽ ﺍﻟﻨﺠِﺴﺔ ﺇﺫﺍ ﻳﺒِﺴﺖ ﻃﻬﺮﺕ ﻟﻠﺼﻼﺓ ﺩﻭﻥ ﺍﻟﺘﻴﻤﻢ )ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﺘﻌ ﺪﻯ ﺑﻨﻔﺴﻪ ﻭﺑﺎﳊﺮﻑ[ ﺍﹸﺧﺘﻠﻒ ﰲ ﺍﻟﺒﺎﺀ ﻣﻦ ﻗﻮﻟﻪ﴿:ﻭﺍﻣﺴﺤﻮﺍ ﺑﺮﺅﻭﺳـﻜﻢ﴾]ﺍﳌﺎﺋـﺪﺓ[ ﻓﻘﻴـﻞ ﻟﻺﻟـﺼﺎﻕ ﻭﻗﻴـﻞ ﻟﻠﺘﺒﻌـﻴﺾ )(٢
ﻭﻗﻴﻞ ﺯﺍﺋﺪﺓ ﻭﻗﻴﻞ ﻟﻼﺳﺘﻌﺎﻧﺔ ﻭﺇﻥ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻓﺎ ﻭﻗﻠﺒﺎ ﻓﺈﻥ ½ﻣﺴﺢ¼ ﻳﺘﻌﺪﻯ ﺇﱃ ﺍﳌﹸـﺰﺍﻝ ﻋﻨـﻪ ﺑﻨﻔـﺴﻪ ﻭﺇﱃ ﺍﳌﹸﺰِﻳـﻞ ﺑﺎﻟﺒـﺎﺀ ﻭﺍﻷﺻـﻞ
½ﺍﻣﺴﺤﻮﺍ ﺭﺅﻭﺳﻜﻢ ﺑﺎﳌﺎﺀ¼) .ﺍﻹﺗﻘﺎﻥ ،ﻗﺒﺲ ﺍﻟﻨﲑﻳﻦ( ]ﻋﻠﻤﻴﺔ[
0 0
0 0
ﻗﻮﻟﻪ﴿] :ﺇﻥ ﺍﷲ ﻛﺎﻥ ﻋﻔﻮﺍ ﻏﻔﻮﺭﺍ﴾[ ﻓﻠﺬﻟﻚ ﻳﺴﺮ ﺍﻷﻣﺮ ﻋﻠﻴﻜﻢ ﻭﺭﺧـﺺ ﻟﻜـﻢ.ﻭﻗﹶـﻀِﻴﺘﻪ ﺃﻥﹼ ﻗﻮﻟـﻪ ﴿ﺇﻥ ﺍﷲ ﻛـﺎﻥ ﻋﻔـﻮﺍ ﻏﻔـﻮﺭﺍ﴾ )(٣
ﻛﺎﻟﺘﻌﻠﻴﻞ ﻟﻠﺘﺮﺧﻴﺺ ﺍﳌﺴﺘﻔﺎﺩ ﳑﺎ ﻗﺒﻠﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ﴿] :ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ...ﺇﱁ﴾[ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﺎ ﻧﺰﻟﺖ ﰲ ﺣﺒﺮﻳﻦ ﻣﻦ ﺃﹶﺣﺒﺎﺭ ﺍﻟﻴﻬـﻮﺩ ﻛﺎﻧـﺎ ﻳﺄﺗﻴـﺎﻥ )(٤
ﺭﺃﺱ ﺍﳌﻨﺎﻓﻘﲔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﹸﰊ ﻭﺭﻫﻄِﻪ ﻳﺜﹶﺒﻄﺎﻧِﻬﻢ ﻋﻦ ﺍﻹﺳﻼﻡ .ﻭﻋﻨﻪ ﺃﻳﻀﺎ ﺃﺎ ﻧﺰﻟﺖ ﰲ ﺭِﻓﺎﻋﺔﹶ ﺑﻦِ ﺯﻳﺪ ﻭﻣﺎﻟـﻚ ﺑـﻦِ ﺩﺧـﺸﻢ ﻛﺎﻧـﺎ
ﺇﺫﺍ ﺗﻜﻠﹼﻢ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﹶﻮﻳﺎ ﻟﺴﺎﻧﻬﻤﺎ ﻭﻋﺎﺑﺎﻩ .ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻜﺘﺎﺏ ﻫﻮ ﺍﻟﺘﻮﺭﺍﺓ ﻭﲪﻠﻪ ﻋﻠﻰ ﺟـﻨﺲ ﺍﻟﻜﺘـﺎﺏ ﺍﻟـﺸﺎﻣﻞ
ﳍﺎ ﴰﻮﻻ ﺃﹶﻭﻟﹶﻮِﻳﺎ ﺗﻄﻮﻳﻞ ﻟﻠﻤﺴﺎﻓﺔ .ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻨﺼﻴﺐ ﺍﻟﺬﻱ ﺃﹸﻭﺗﻮﻩ ﻣﺎ ﺑﻴﻦ ﳍﻢ ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻣﻦ ﲨﻠﺘﻬﺎ ﻣﺎ ﻋﻠِﻤـﻮﻩ
ﻣﻦ ﻧﻌﻮﺕ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺣﻘﹼﻴﺔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﻌﺒﲑ ﻋﻨـﻪ ﺑﺎﻟﻨـﺼﻴﺐ ﺍﳌﹸﻨﺒـﺊ ﻋـﻦ ﻛﻮﻧـﻪ ﺣﻘﹼـﺎ ﻣـﻦ ﺣﻘـﻮﻗﻬﻢ ﺍﻟـﱵ ﳚـﺐ
ﻣﺮﺍﻋﺎﺎ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ ﻟﻺﻳﺬﺍﻥ ﺑﻜﻤﺎﻝ ﺭﻛﺎﻛﺔ ﺭﺃﻳﻬﻢ ﺣﻴﺚ ﺿﻴﻌﻮﻩ ﺗﻀﻴﻴﻌﺎ ﻭﺗﻨﻮﻳﻨﻪ ﺗﻔﺨﻴﻤﻲ ﻣﺆﻳـﺪ ﻟﻠﺘـﺸﻨﻴﻊ ﻋﻠـﻴﻬﻢ ﻭﺍﻟﺘﻌﺠـﺐ
ﻣﻦ ﺣﺎﳍﻢ ﻓﺎﻟﺘﻌﺒﲑ ﻋﻨﻬﻢ ﺑﺎﳌﻮﺻﻮﻝ ﻟﻠﺘﻨﺒﻴﻪ ﲟﺎ ﰲ ﺣﻴﺰ ﺍﻟﺼﻠﺔ ﻋﻠﻰ ﻛﻤﺎﻝ ﺷﻨﺎﻋﺘﻬﻢ ﻭﺍﻹﺷﻌﺎﺭ ﺑﻜﻤﺎﻝ ﻣﺎ ﻃﻮﻱ ﺫﻛﺮﻩ ﰲ ﺍﳌﻌﺎﻣﻠـﺔ
ﺍﳌﹶﺤﻜﻴﺔ ﻋﻨﻬﻢ ﻣﻦ ﺍﳍﺪﻯ ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﺪ ﺍﻟﻌِﻮﺿﲔ ﻭﻛﻠﻤﺔ ½ﻣﻦ¼ ﺇﻣﺎ ﻣﺘﻌﻠﱢﻘﺔ ﺑـ﴿ﺃﹸﻭﺗﻮﺍ﴾ ﺃﻭ ﲟﺤﺬﻭﻑ ﻭﻗﻊ ﺻﻔﺔﹰ ﻟـ﴿ﻧﺼﻴﺒﺎ﴾ ﻣﺒﻴﻨﺔ
ﻟﻔﺨﺎﻣﺘﻪ ﺍﻹﺿﺎﻓﻴﺔ ﺇِﺛﺮ ﺑﻴﺎﻥ ﻓﹶﺨﺎﻣﺘﻪ ﺍﻟﺬﺍﺗﻴﺔ ﺃﻱ ﻧﺼﻴﺒﺎ ﻛﺎﺋﻨﺎ ﻣﻦ ﺍﻟﻜﺘﺎﺏ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺑﺎﳍﹸﺪﻯ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﻘﺎﺑﻞ ﳏﺬﻭﻑ ﻭﺍﳌﻌﲎ ﺃـﻢ ﻳﺄﺧـﺬﻭﻥ ﺍﻟـﻀﻼﻟﺔ ﺑﺎﳍﹸـﺪﻯ ،ﻭﺍﳌـﺮﺍﺩ ﺑﺎﻟـﻀﻼﻟﺔ ﺍﻟﻜﻔـﺮ ﻭﺗﻜـﺬﻳﺐ )(٥
ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﳍﹸﺪﻯ ﺍﻹﳝﺎﻥ ﻭﺗﺼﺪﻳﻘﻪ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻴﺨﱪﻛﻢ ﻢ[ ﻭﻗﺪ ﺃﹶﺧﱪﻛﻢ ﺑﻌﺪﺍﻭﻢ ﻟﻜﻢ ﻭﻣﺎ ﻳﺮﻳﺪﻭﻥ ﻟﻜﻢ ﻟﺘﻜﻮﻧـﻮﺍ ﻋﻠـﻰ ﺣـﺬﹶﺭٍ ﻣﻨـﻬﻢ ﻭﻣـﻦ ﳐـﺎﻟﹶﻄﺘِﻬﻢ ﺃﻭ ﻫـﻮ ﺃﻋﻠـﻢ )(٦
ﲝﺎﳍﻢ ﻭﻣﺂﻝ ﺃﻣﺮِﻫﻢ ﻭﺍﳉﻤﻠﺔ ﻣﻌﺘﺮِﺿﺔ ﻟﺘﻘﺮﻳﺮ ﺇﺭﺍﺩﻢ ﺍﳌﺬﻛﻮﺭﺓ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
٣٠٦
www.madinah.in
Madinah Gift Centre
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ﻠﻢ﴾ اﻟﺬي أﻧﺰل اﷲ ﰲ اﻟﺘﻮراة ﻣﻦ ﻧﻌﺖﳏﻤﺪﺻ ﻳﻦ َ ُ ْ
ﺎدوا﴾ ﻗﻮم ﴿ﻳ ُ َ ُ ْ َ
ﻓﻮن﴾ ﻳﻐﲑون ﴿ ْاﻟ َ ِ َ ﻣﻦ ﻛﻴﺪﻫﻢَ ِ ﴿ .
)(١
اﻟﺬ ْ َ
ﻣﻦ ِ
ﺳﻤﻌﻨﺎ﴾ ﻗﻮﻟﻚ ﻣﻮاﺿ ِﻌ ٖ ﴾ اﻟﱵ وﺿﻊ ﻋﻠﻴﻬﺎ ﴿ َو َ ُ ْ ُ ْ َ
ﻘﻮﻟﻮن﴾ ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ إذا أﻣﺮﻫﻢ ﺑﺸﻲءَ ْ ِ َ ﴿ :
)(٢
اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ َ ْ
ﻋﻦ َ ِ
ﻣﺴﻤﻊ﴾) (٣ﺣﺎل ﲟﻌﲎ اﻟﺪﻋﺎء أي ﻻ ﲰﻌﺖ ﴿و ﴾ ﻳﻘﻮﻟﻮن) (٤ﻟﻪ ﴿ َراﻋ َِﻨﺎ﴾ وﻗﺪ ﻲ)(٥ﻋﻦ ﻋﺼ ْ َﻨﺎ﴾ أﻣﺮك ﴿ َو ْ َ ْ
اﺳﻤﻊ ﻏَ ْ َ ُ ْ َ ٍ ﴿ َو َ َ
ﺳﻤﻌﻨﺎ َو ﻳﻦؕ ﴾ اﻹﺳﻼم﴿ َو َ ْﻟﻮ َاﻧ ُ ْﻢ َ ُ ْ
ﻗﺎﻟﻮا َ ِ ْ َ ﻃﻌﻨﺎ﴾ ﻗﺪﺣﺎ ﴿ ِ اﻟﺪ ْ ِ ﺧﻄﺎﺑﻪ ﺑﻬﺎ وﻫﻲ ﻛﻠﻤﺔ ﺳﺐ ِﺑﻠﻐﺘﻬﻢ ﴿ َﻟﻴﺎ﴾ ﲢﺮﻳﻔﺎ ﴿ ِ َ ْ ِ َ
ﺑﺎﻟﺴﻨﺘ ِ ِ ْﻢ َو َ ْ ً
? ﺃﻱ ﺑﺪﻭﻥ ½ﻏﲑ ﻣﺴﻤﻊ¼١٢.
اﻗﻮ َم﴾ أﻋﺪل ﻣﻨﻪ ﴿َو ﺎن َﺧ ْ ًا ﻟ ُ ْﻢ﴾ ﳑﺎ ﻗﺎﻟﻮه ﴿ َو َ َْ
َ َ َ
ﻟ ﴿ ¼راﻋﻨﺎ ½ ﺑﺪل إﻟﻴﻨﺎ ﺮ اﻧﻈﺮﻧﺎ﴾ اﻧﻈ
اﺳﻤﻊ﴾ ﻓﻘﻂ ﴿ َو ْ ُ ْ َ َ ََْ
اﻃﻌﻨﺎ﴾ ﺑﺪل ½وﻋﺼﻴﻨﺎ¼ ﴿ َو ْ َ ْ
ﻳﻦ ﻗﻠﻴﻼ) ﴾(۴۶ﻣﻨﻬﻢﻛﻌﺒﺪ اﷲﺑﻦ ﺳﻼم) (٧وأﺻﺤﺎﺑﻪ ﴿ َﻳﺎﻳ َﺎ ِ ﻟﻌﻨ ُ ُﻢ اﷲُ﴾ أﺑﻌﺪﻫﻢ ﻋﻦ رﲪﺘﻪ ﴿ ِﺑﻜُ ْ ِ ِ ْﻢ َ َﻓﻼ ُ ْ ِ ُ ْ َ
ﻳﺆﻣﻨﻮن ِاﻻ َ ِ ْ ً )(٦
اﻟﺬ ْ َ ٰﻜ ِْﻦ َ َ
ﻌﻜﻢ﴾).................................................. (٨ ﻣﺼﺪﻗًﺎ َﻟﻤﺎ َﻣ َ ُ ْﻧﺰﻟﻨﺎ﴾ ﻣﻦ اﻟﻘﺮآن ﴿ ُ َ ِﺘﺐ ِ ُ ْ
ﻣﻨﻮا ِ َﺑﻤﺎ َ ْ َ ا ْ ُُوﺗﻮاا ْﻜ ٰ َ
ﻗﻮﻟﻪ] :ﻗﻮﻡ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﳛﺮﻓﻮﻥ ...ﺇﱁ﴾ ﺻﻔﺔ ﺃﻗﻴﻤﺖ ﻣﻘﺎﻡ ﺍﳌﻮﺻﻮﻑ ﺍﶈﺬﻭﻑ ﻭﻫﻮ ﻣﺒﺘـﺪﺃ ﺧﺒـﺮﻩ ﴿ﻣـﻦ ﺍﻟـﺬﻳﻦ﴾ )(١
ﻻﺑﻴﺎﻥ ﻟـ﴿ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﻧﺼﻴﺒﺎ ...ﺇﱁ﴾ﻛﻤﺎ ﻗﻴﻞ ﻟﺌﻼﹼ ﻳﻠﺰﻡ ﺍﻟﻔﺼﻞﹸ ﺑﲔ ﺍﳌﺒﻴﻦ ﻭﺍﻟﺒﻴﺎﻥ ،ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﳛﺮﻓﻮﻥ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ﴾[ ﺃﻱ ﻳﻤِﻴﻠﻮﻧﻪ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ﺍﻟﱵ ﻭﺿﻌﻪ ﺍﷲُ ﻓﻴﻬﺎ ﺑﺈﺯﺍﻟﺘﻪ ﻋﻨﻬﺎ ﻭﺇﺛﺒـﺎ ِ
ﺕ ﻏـﲑِﻩ ﻓﻴﻬـﺎ ﺃﻭ ﻳﺆﻭﻟﹸﻮﻧـﻪ ﻋﻠـﻰ )(٢
ﻣﺎ ﻳﺸﺘﻬﻮﻥ ﻓﻴﻤِﻴﻠﻮﻧﻪ ﻋﻤﺎ ﺃﹶﻧﺰﻝ ﺍﷲُ ﻓﻴﻪ ﺃﻱ ﻋﻦ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺃﻧﺰﻝ ﺍﷲُ ﻓﻴﻪ ﳓﻮ ﲢﺮﻳﻔِﻬﻢ ﺑِﻮﺿﻊ ﺍﳉﻠﺪ ﺑﺪﻝﹶ ﺍﻟﺮﺟﻢ) .ﺑﻴﻀﺎﻭﻱ ﻭﻏﲑﻩ(
0 0
0 0
ﻗﻮﻟﻪ﴿] :ﻭﺍﲰﻊ ﻏﲑ ﻣﺴﻤﻊ﴾[ ﻋﻄﻒ ﻋﻠﻰ ﴿ﲰﻌﻨﺎ ﻭﻋﺼﻴﻨﺎ﴾ ﺩﺍﺧﻞ ﲢﺖ ﺍﻟﻘﻮﻝ ﺃﻱ ﻭﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﰲ ﺃﺛﻨـﺎﺀ ﳐﺎﻃﹶﺒﺘـﻪ ﺻـﻠﻰ )(٣
ﲰﻊ ﺣﺎﻝﹶ ﻛﻮﻧِـﻚ ﻏـﲑ ﻣـﺴﻤﻊ ﻛﻼﻣـﺎ ﺃﺻـﻼ ﺻﺔﹰ ﻭﻫﻮ ﻛﻼﻡ ﺫﹸﻭ ﻭﺟﻬﲔ ﳏﺘﻤِﻞ ﻟﻠﺸﺮ ﺑﺄﻥ ﻳﺤﻤﻞ ﻋﻠﻰ ﻣﻌﲎ ½ﺍِ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺧﺎ
ﺕ¼ ﺃﻱ ﻧﺪﻋﻮﺍ ﻋﻠﻴﻚ ﺑـ½ﻻ ﲰﻌﺖ ﺃﻭ ﻏﲑ ﻣﺴﻤﻊٍ ﻛﻼﻣﺎ ﺗﺮﺿـﺎﻩ¼ ﻓﺤﻴﻨﺌـﺬ ﳚـﻮﺯ ﺃﻥ ﻳﻜـﻮﻥ ﻧـﺼﺒﻪ ﻋﻠـﻰ ﺍﳌﻔﻌﻮﻟﻴـﺔ، ﻟِﺼﻤﻢٍ ﺃﻭ ﻣﻮ ٍ
ﲰﻊ ﻣﻨﺎ ﻏﲑ ﻣﺴﻤﻊ ﻣﻜﺮﻭﻫﺎ¼ .ﻛﺎﻧﻮﺍ ﻳﺨﺎﻃِﺒﻮﻥ ﺑﻪ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺍﺳﺘﻬﺰﺍﺀ ﺑﻪ ﻣﻈﻬِـﺮﻳﻦ
ﻭﻟﻠﺨﲑ ﺑﺄﻥ ﻳﺤﻤﻞ ﻋﻠﻰ ﻣﻌﲎ ½ﺍِ
ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﺭﺍﺩﺓﹶ ﺍﳌﻌﲎ ﺍﻷﺧﲑ ،،ﻭﻫﻢ ﻣﻀﻤِﺮﻭﻥ ﰲ ﺃﻧﻔﺴﻬﻢ ﺍﳌﻌﲎ ﺍﻷﻭﻝﹶ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ ] :ﻭﻳﻘﻮﻟﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺭﺍﻋﻨﺎ¼ ﻋﻄﻒ ﻋﻠﻰ ½ﲰﻌﻨﺎ¼ ﻻ ﻋﻠﻰ ﻗﺮﻳﺐ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﻋﻄﻒ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﺍﻻﺳﻢ ﻻﳚﻮﺯ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻭﻗﺪ ﻲ ...ﺇﱁ[ ﺃﻱ ﻲ ﺍﳌﺆﻣﻨﻮﻥ ﰲ ﻗﻮﻟﻪ ﴿ﻳﺂ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻻ ﺗﻘﻮﻟﻮﺍ ﺭﺍﻋﻨﺎ﴾]ﺍﻟﺒﻘﺮﺓ[ ﻭﻗﻮﻟـﻪ ½ﻭﻫـﻲ ﻛﻠﻤـﺔ ﺳـ
ﺐ )(٥
ﺑِﻠﹸﻐﺘِﻬﻢ¼ ﻭﻫﻲ ﺃﻳﻀﺎ ﻛﻠﻤﺔﹲ ﺫﺍﺕ ﻭﺟﻬﲔ ﳏﺘﻤِﻠﺔ ﻟﻠﺨﲑ ﲝﻤﻠﻬﺎ ﻋﻠﻰ ﻣﻌﲎ ½ﺍﹸﺭﻗﹸﺒﻨﺎ ﻭﺍﻧﺘﻈِﺮﻧﺎ ﻧﻜﻠﱢﻤﻚ¼ ﻭﻟﻠـﺸﺮ ﺑِﺤﻤﻠـﻬﺎ ﻋﻠـﻰ ﺍﻟـﺴﺐ
ﺑﺎﻟﺮﻋﻮﻧﺔ ﺃﻱ ﺍﳊﹸﻤﻖ ﺃﻭ ﺑﺈﺟﺮﺍﺋﻬﺎ ﻣﺠﺮﻯ ﻣﺎ ﻳﺸﺒﻬﻬﺎ ﻣﻦ ﻛﻠﻤﺔ ﻋِﱪﺍﻧﻴﺔ ﺃﻭ ﺳﺮﻳﺎﻧﻴﺔ ﻛﺎﻧﻮﺍ ﻳﺘﺴﺎﺑﻮﻥ ﺎ ﻭﻫﻲ ½ﺭﺍﻋِﻨﺎ¼ ﻛﺎﻧﻮﺍ ﻳﺨﺎﻃِﺒﻮﻧﻪ
ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﺬﻟﻚ ﻳﻨﻮﻭﻥ ﺍﻟﺸﺘِﻴﻤﺔﹶ ﻭﺍﻹﻫﺎﻧﺔﹶ ﻭﻳﻈﻬِﺮﻭﻥ ﺍﻟﺘﻮﻗﲑ ﻭﺍﻻﺣﺘﺮﺍﻡ ،ﻭﻣﺼﲑﻫﻢ ﺇﱃ ﻣﺴﻠﹶﻚ ﺍﻟﻨﻔﺎﻕ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ﴿] :ﻭﻟﻜﻦ ﻟﻌﻨﻬﻢ ﺍﷲ ﺑﻜﻔﺮﻫﻢ﴾[ ﺃﻱ ﻭﻟﻜﻦ ﱂ ﻳﻘﻮﻟﻮﺍ ﺫﻟﻚ ﻭﺍﺳﺘﻤﺮﻭﺍ ﻋﻠﻰ ﻛﻔﺮﻫﻢ ﻓﺨﺬﹶﻟﹶﻬﻢ ﺍﷲُ ﺗﻌﺎﱃ ﻭﺃﹶﺑﻌﺪﻫﻢ ﻋﻦ ﺍﳍـﺪﻯ )(٦
ﺑﺴﺒﺐ ﻛﻔﺮﻫﻢ ﺫﻟﻚ ﻓﻼ ﻳﺆﻣﻨﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﺇﻻ ﻗﻠﻴﻼ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ ] :ﺇﻻ ﻗﻠﻴﻼ ﻣﻨﻬﻢ ﻛﻌﺒﺪﺍﷲ...ﺇﱁ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻔﺎﻋﻞ ﰲ ﴿ﻓﻼ ﻳﺆﻣﻨﻮﻥ﴾) .ﻗﹶﺒﺲ ﺍﻟﻨﲑﻳﻦ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ﴿] :ﻣﺼﺪﻗﺎ ﳌﺎ ﻣﻌﻜﻢ﴾[ ﻣﻌﲎ ﺗﺼﺪﻳﻘﻪ ﺇﻳﺎﻫﺎ ﻧﺰﻭﻟﻪ ﺣﺴﺒﻤﺎ ﻧﻌِـﺖ ﳍـﻢ ﻓﻴﻬـﺎ ﺃﻭ ﻛﻮﻧـﻪ ﻣﻮﺍﻓِﻘـﺎ ﳍـﺎ ﰲ ﺍﻟﻘِـﺼﺺ ﻭﺍﳌﹶﻮﺍﻋﻴـﺪ )(٨
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Madinah Gift Centre
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ادﺑﺎرِ َ ۤـﺎ﴾ ﻓﻨﺠﻌﻠﻬـﺎ
وﺟﻮ ًﺎ﴾ ﻧـﻤﺤﻮ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ اﻟﻌﲔ واﻷﻧﻒ واﳊﺎﺟﺐ ﴿ َﻓ َ ُد َﺎ َﻋ َ ْ َ
)(٣ )(٢
ﻧﻄﻤﺲ ُ ُ ْ
ان ْ ِ َ ﻗﺒﻞ َ ْ ﻣﻦ اﻟﺘﻮراة ﴿ ْ
ﻣﻦ َ ْ ِ
)(١
ۤ
اﻣـﺮُ اﷲِ﴾ ﻗـﻀﺎؤه اﻟـﺴﺒﺖِ ؕ﴾ ﻣـﻨﻬﻢ ﴿ َو َ َ
ـﺎن َ ْ ﻧﻠﻌﻨ ُ ْﻢ﴾ ﳕﺴﺨﻬﻢ ﻗﺮدة ﴿ َ َ
ﻛﻤﺎ َ َﻟﻌﻨﺎ﴾ ﻣـﺴﺨﻨﺎ ﴿ َ ْ ٰ َ
اﺻـﺤﺐ ْ ﻛﺎﻷﻗﻔﺎء ﻟﻮﺣﺎ واﺣﺪا ﴿ َ ْاو َ ْ َ َ
ْﻌﻮﻻ) .﴾(۴۷وﳌﺎ ﻧﺰﻟﺖ أﺳﻠﻢ ﻋﺒـﺪ اﷲ ﺑـﻦ ﺳـﻼم ﻓﻘﻴـﻞ ﻛـﺎن وﻋﻴـﺪا ﺑـﺸﺮط) (٤ﻓﻠﻤـﺎ أﺳـﻠﻢ ﺑﻌـﻀﻬﻢ رﻓـﻊ وﻗﻴـﻞ ﻳﻜـﻮن
﴿ َﻣﻔ ُ ْ ً
ﻭﺍﻟﺪﻋﻮﺓِ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻌﺪﻝِ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﳌﹶﻌﺎﺻﻲ ﻭﺍﻟﻔﹶﻮﺍﺣﺶ ﻭﺃﻣﺎ ﻣﺎ ﻳﺘﺮﺍ ٰﺀﻯ ﻣﻦ ﳐﺎﻟﻔﺘﻪ ﳍـﺎ ﰲ ﺟﺰﺋﻴـﺎﺕ ﺍﻷﺣﻜـﺎﻡ
ﺑﺴﺒﺐ ﺗﻔﺎﻭﺕ ﺍﻷﻣﻢ ﻭﺍﻷﻋﺼﺎﺭ ﻓﻠﻴﺲ ﲟﺨﺎﻟﻔﺔ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑﻞ ﻫﻮ ﻋﲔ ﺍﳌﻮﺍﻓﻘﺔ ﻣﻦ ﺣﻴﺚ ﺇﻥ ﻛﻼ ﻣﻨﻬﺎ ﺣﻖ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻋـﺼﺮﻩ
ﻣﺘﻀﻤﻦ ﻟﻠﺤﻜﻤﺔ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﻳﺪﻭﺭ ﻓﻠﻚ ﺍﻟﺘﺸﺮﻳﻊ ﺣﱴ ﻟﻮ ﺗﺄﺧﺮ ﻧﺰﻭﻝ ﺍﳌﺘﻘﺪﻡ ﻟﹶﱰﻝ ﻋﻠﻰ ﻭﻓﹾـﻖِ ﺍﳌﺘـﺄﺧﺮ ﻭﻟـﻮ ﺗﻘﹶـﺪﻡ ﻧـﺰﻭﻝﹸ ﺍﳌﺘـﺄﺧﺮ
ﻟﹶﻮﺍﻓﻖ ﺍﳌﺘﻘﺪﻡ ﻗﻄﻌﺎ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ))ﻟﻮﻛﺎﻥ ﻣﻮﺳﻰ ﺣﻴﺎ ﻟﹶﻤﺎ ﻭﺳِﻌﻪ ﺇﻻ ﺍﺗﺒﺎﻋﻲ(() .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
ﻗﻮﻟﻪ ] :ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﹸﺨﺎﻃﹶﺒﲔ ﻫﻢ ﺍﻟﻴﻬﻮﺩ) .ﺟﻤﻞ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﺃﻥ ﻧﻄﻤﺲ ﻭﺟﻮﻫﺎ﴾[ ﺍﻋﻠﻢ ﺃﻥ ﺍﳌﺴﺦ ﻗﺪ ﻭﻗﻊ ﰲ ﻫﺬﻩ ﺍﻷﻣﺔ ﺃﻳﻀﺎ ﻭﻣﻨـﻪ ﻣـﺎ ﺭﻭﻱ ﻋـﻦ ﺃﰊ ﻋﻠﹾﻘﹶﻤـﺔﹶ ﺃﻧـﻪ ﻗـﺎﻝ ﻛﻨـﺖ ﰲ )(٢
ﻗﺎﻓﻠﺔ ﻋﻈﻴﻤﺔ ﻓﹶﺄﻣﺮﻧﺎ ﺭﺟﻼ ﻧﺮﲢِﻞﹸ ﺑﺄﻣﺮﻩ ﻭﻧﱰِﻝ ﺑﺄﻣﺮﻩ ﻓﱰﻟﻨﺎ ﻣﱰِﻻ ﻭﻫﻮ ﻳﺸﺘﻢ ﺃﺑﺎ ﺑﻜـﺮ ﻭﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻬﻤﺎ ﻓﻘﻠﻨـﺎ ﻟـﻪ ﰲ
ﺫﻟﻚ ﻓﻠﻢ ﻳﺠِﺐ ﺇﻟﻴﻨﺎ ﺑﺸﻲﺀ ﻓﻠﻤﺎ ﺃﺻﺒﺤﻨﺎ ﻭﺃﻭﻗﺮﻧﺎ ﻭﺃﺻﻠﺤﻨﺎ ﺍﻟﺮﺍﺣﻠﺔ ﱂ ﻳﻨﺎﺩِ ﻣﻨﺎﺩﻳﻪ ﻓﺠﺌﻨﺎﻩ ﻧﻨﻈﺮ ﻣﺎ ﺣﺎﻟﻪ ﻭﻣﺎ ﻳﺼﻨﻊ ﻓـﺈﺫﺍ ﻫـﻮ ﻣﺘﺮﺑـﻊ
ﻭﻗﺪ ﻏﻄﹼﻰ ﺭِﺟﻠﻴﻪ ﺑﻜِﺴﺎﺀ ﻟﻪ ﻓﻜﺸﻔﻨﺎ ﻋﻨﻬﻤﺎ ﻓﺈﺫﺍ ﻫﻮ ﻗﺪ ﺻﺎﺭ ﺭﺟﻼﻩ ﻛﺮِﺟﻠﹶﻲِ ﺍﳋﻨﺎﺯﻳﺮ ﻓﻬﻴﺄﻧﺎ ﺭﺍﺣﻠﺘـﻪ ﻭ ﺣﻤﻠﻨـﺎﻩ ﺇﻟﻴﻬـﺎ ﻓﻮﺛﹶـﺐ ﻣـﻦ
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ﺭﺍﺣﻠﺘﻪ ﻭ ﻗﺎﻡ ﺑﺮِﺟﻠﻴﻪ ﻭﺻﺎﺡ ﺛﻼﺙﹶ ﻣﺮﺍﺕ ﺻﻴﺤﺔﹶ ﺍﳋﹶﻨﺎﺯﻳﺮ ﻭﺍﺧـﺘﻠﹶﻂﹶ ﺑﺎﳋﻨـﺎﺯﻳﺮ ﻭﺻـﺎﺭ ﺧﱰﻳـﺮﺍﹰ ﺣـﱴ ﻻ ﻳﻌﺮِﻓـﻪ ﻣﻨـﺎ ﺃﹶﺣـﺪ ﻛـﺬﺍ ﰲ
"ﺭﻭﺿﺔ ﺍﻟﻌﻠﻤﺎﺀ") .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
ﻗﻮﻟﻪ] :ﳕﺤﻮ ﻣﺎ ﻓﻴﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ ﺃﻱ ﺻﻮﺭ ﻭﺟﻮﻩ ﻭﻗﻮﻟﻪ ½ﻣﻦ ﺍﻟﻌﲔ ...ﺇﱁ¼ ﺃﻝ ﻟﻠﺠﻨﺲ ﻓﻼ ﻳـﺮِﺩ ﺃﻥ ﺫﻛـﺮ ﺍﻟﻌـﲔ )(٣
ﻭﺍﻷﻧﻒ ﻭﺍﳊﺎﺟﺐ ﻣﻔﺮﺩﺍ ﻻ ﻳﻼﺋﻢ ½ﻭﺟﻮﻫﺎ¼ ﲨﻌﺎ) .ﺟﻤﻞ ﺑﺰﻳﺎﺩﺓ(
ﻗﻮﻟﻪ] :ﻓﻘﻴﻞ ﻛﺎﻥ ﻭﻋﻴﺪﺍ ﺑﺸﺮﻁ ...ﺇﱁ[ ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﺃﻥﹼ ﺍﻟﻮﻋﻴﺪ ﻫﻞ ﻛﺎﻥ ﺑﻮﻗﻮﻋﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﰲ ﺍﻵﺧﺮﺓ؟ ﻓﻘﻴﻞ ﺑﻮﻗﻮﻋـﻪ ﰲ )(٤
ﺍﻟﺪﻧﻴﺎ ﻭﻳﺆﻳﺪﻩ ﻣﺎ ﺭﻭﻱ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳌﹼﺎ ﻗﺪِﻡ ﻣﻦ ﺍﻟﺸﺎﻡ ﻭﻗﺪ ﲰِﻊ ﺬﻩ ﺍﻵﻳﺔ ﺃﺗﻰ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ﻗﺒﻞ ﺃﻥ ﻳﺄﰐ ﺃﻫﻠﹶﻪ ﻭﻗﺎﻝ ﻳﺎﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻣﺎ ﻛﻨﺖ ﺃﹶﺭٰﻯ ﺃﻥ ﺃﺻِـﻞﹶ ﺇﻟﻴـﻚ ﺣـﱴ ﻳﺘﺤـﻮﻝ ﻭﺟﻬـﻲ ﺇﱃ ﻗﹶﻔـﺎﻱ
ﻭﰲ ﺭﻭﺍﻳﺔ ﺟﺎﺀ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﺪﻩ ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﺃﹶﺳﻠﻢ ﻭﻗﺎﻝ ﻣﺎ ﻗﺎﻝ ﻭﻛﺬﺍ ﻣـﺎ ﺭﻭﻱ ﺃﻥ ﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﻗـﺮﺃ
ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﻓﻘﺎﻝ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﻳﺎ ﺭﺏ ﺁﻣﻨﺖ ﻳﺎ ﺭﺏ ﺃﺳﻠﻤﺖ ﻣﺨﺎﻓﺔ ﺃﻥ ﻳﺼﻴﺒﻪ ﻭﻋﻴـﺪﻫﺎ ﰒ ﺍﺧﺘﻠﻔـﻮﺍ ﻓﻘﻴـﻞ ﺇﻧـﻪ
ﻣﻨﺘﻈﹶﺮ ﺑﻌﺪ ﻭﻻ ﺑﺪ ﻣﻦ ﻃﹶﻤﺲٍ ﰲ ﺍﻟﻴﻬﻮﺩ ﻭﻣﺴﺦٍ ﻭﻫﻮ ﻗﻮﻝ ﺍﳌﹸﱪﺩ .ﻭﻗﻴﻞ ﺇﻥ ﻭﻗﻮﻋـﻪ ﻛـﺎﻥ ﻣـﺸﺮﻭﻃﺎ ﺑﻌـﺪﻡ ﺍﻹﳝـﺎﻥ ﻭﻗـﺪ ﺁﻣـﻦ ﻣِـﻦ
ﺃﺣﺒﺎﺭﻫﻢ ﺍﳌﺬﻛﻮﺭﺍﻥ ﻭﺃﺿﺮﺍﻤﺎ ﻓﻠﻢ ﻳﻘﻊ ﻭﻗﻴﻞ ﻛﺎﻥ ﺍﻟﻮﻋﻴﺪ ﺑﻮﻗﻮﻉ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ ﻛﻤﺎ ﻳﻨﻄﻖ ﺑﻪ ﻗﻮﻟﹸﻪ ﺗﻌﺎﱃ ﴿ﺃﻭﻧﻠﻌـﻨﻬﻢ ﻛﻤـﺎ ﻟﻌﻨـﺎ
ﺃﺻﺤﺎﺏ ﺍﻟﺴﺒﺖ﴾ ﻓﺈﻥ ﱂ ﻳﻘﻊ ﺍﻷﻣﺮ ﺍﻷﻭﻝ ﻓﻼ ﻧﺰﺍﻉ ﰲ ﻭﻗﻮﻉ ﺍﻟﺜﺎﱐ ،ﻛﻴﻒ ﻻ ﻭﻫﻢ ﻣﻠﻌﻮﻧﻮﻥ ﺑﻜـﻞ ﻟـﺴﺎﻥ ﰲ ﻛـﻞ ﺯﻣـﺎﻥ ﻭﻗﻴـﻞ
ﺇﳕﺎ ﻛﺎﻥ ﺍﻟﻮﻋﻴﺪ ﺑﻮﻗﻮﻉ ﻣﺎ ﺫﻛﺮ ﰲ ﺍﻵﺧﺮﺓ ﻋﻨﺪ ﺍﳊﺸﺮ ﻭﺳﻴﻘﻊ ﻓﻴﻬﺎ ﻻ ﻣﺤﺎﻟﺔ ﺃﹶﺣﺪ ﺍﻷﻣﺮﻳﻦ ﺃﻭ ﻛﻼﳘﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻮﺯﻳﻊ ﻭﺃﻳﺎﻣـﺎ
ﻛﺎﻥ ﻓﻠﹶﻌﻞﱠ ﺍﻟﺴﺮ ﰲ ﲣﺼﻴﺼﻬﻢ ﺬﻩ ﺍﻟﻌﻘﻮﺑﺔ ﻣﻦ ﺑﲔ ﺍﻟﻌﻘﻮﺑﺎﺕ ﻣﺮﺍﻋﺎﺓ ﺍﳌﺸﺎﻛﻠﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻣـﺎ ﺃﹶﻭﺟﺒـﻬﺎ ﻣـﻦ ﺟِﻨـﺎﻳﺘِﻬﻢ ﺍﻟـﱵ ﻫـﻲ
ﺍﻟﺘﺤﺮﻳﻒ ﻭﺍﻟﺘﻐﻴﲑ ﻭﺍﷲ ﻫﻮ ﺍﻟﻌﻠﻴﻢ ﺍﳋﺒﲑ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
٣٠٨
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Madinah Gift Centre
`
? ﺃﻱ ﰲ ﺯﻣﻦ ﻧﺰﻭﻝ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ١٢.
ذﻟـﻚ﴾ ﻣـﻦ
دون﴾ ﺳـﻮى ﴿ ٰ ِ َ
ان ْ َ َك﴾ أي اﻹﺷـﺮاك ﴿ ِﺑـ ٖ َو َ ْﻐـ ِ ُ َﻣـﺎ ُ ْ َ
)(١
ﻃﻤﺲ وﻣﺴﺦ ﻗﺒﻞ ﻗﻴﺎم اﻟـﺴﺎﻋﺔِ ﴿.ان ا َ
ﷲ َﻻ َ ْﻐ ِ ُ َ ْ
ﺸﺎء ﴾) (٢اﳌﻐﻔﺮة ﻟﻪ ﺑﺄن ﻳﺪﺧﻠﻪ اﳉﻨﺔ ﺑﻼ ﻋﺬاب وﻣﻦ ﺷﺎء ﻋﺬﺑﻪ ﻣﻦ اﳌﺆﻣﻨﲔ ﺑﺬﻧﻮﺑﻪ ﺛﻢ ﻳﺪﺧﻠﻪ اﳉﻨﺔ اﻟﺬﻧﻮب ﴿ ِ َ ْ
ﻟﻤﻦ َ ٓ ُ
ﻔﺴ ُ ْﻢ﴾ وﻫﻢ اﻟﻴﻬﻮد ﺣﻴﺚ ﻗﺎﻟﻮا ﻳﻦ ُ َ ْ َ
ﻳﺰﻛﻮن اَ ْ ُ َ اﻟﻢ َﺗﺮ َ ا ِ َ ِ ﷲ َ َﻓﻘﺪِ ا ْﻓ َ ى ِ ْ ً
ﻣﻦ ْ ِ ْك ِﺑﺎ ِ
)(٣
اﻟﺬ ْ َ ﻋﻈ ْ ً ) ﴾(۴۸ﻛﺒﲑا ﴿ َ َ ْ
اﺛﻤﺎ﴾ ذﻧﺒﺎ ﴿ َ ِ ﴿ َو َ ْ
ﺑـﻞ اﷲُ ﻳ ُﺰَ ْ ﴾ ﻳﻄﻬـﺮ ﴿ َ ْ
ﻣـﻦ َ ٓ ُ ﳓﻦ أﺑﻨـﺎء اﷲ وأﺣﺒـﺎؤه أي ﻟـﻴﺲ اﻷﻣـﺮ ﺑﺘـﺰﻛﻴﺘﻬﻢ أﻧﻔـﺴﻬﻢ ﴿ َ ِ
)(٥ )(٤
ـﺸﺎء﴾ ﺑﺎﻹﳝـﺎن ﴿ َو َﻻ
ون َﻋ َ اﷲِ ا ْ َ ِ َ
ﻛﻴﻒ َ ْﻔ َ ُ ْ َ
َﻤﻮن﴾ ﻳﻨﻘﺼﻮن ﻣﻦ أﻋﻤﺎﳍﻢ ﴿ َﻓ ْ ًِﻴﻼ) ﴾(۴۹ﻗﺪر ﻗﺸﺮة اﻟﻨﻮاة ﴿ا ْ ُُﻧﻈﺮْ﴾ ﻣﺘﻌﺠﺒﺎ ﴿ َ ْ َ
)(٧ )(٦
ﻜﺬب﴾ ُ ْﻳﻈﻠ ُ ْ َ
اﺛﻤﺎ ﻣ ِ ْ ًﻨﺎ) ﴾(۵۰ﺑﻴﻨﺎ ) (٨وﻧﺰل ﰲ ﻛﻌﺐ ﺑﻦ اﻷﺷﺮف وﳓﻮه ﻣﻦ ﻋﻠﻤﺎء اﻟﻴﻬـﻮد ﳌـﺎ ﻗ ِـﺪﻣﻮا ﻣﻜـﺔ وﺷـﺎﻫﺪوا ﺑﺬﻟﻚ ﴿ َو َﻛ ٰ ﺑ ِ ۤ ٖ ِ ْ ً
ﻉ
ﻉ
?ﺍﻟﺜﺎﺭﻃﻠﺐﺍﻟﺪﻡ١٢.ﻙ = ﺃﻱ ﺑﻘﻮﳍﻢ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﳓﻦ ½ﺃﺑﻨﺎﺀ ﺍﷲ ﻭﺃﺣﺒﺎﺅﻩ¼١٢.
ﻳﻦ ا ْ ُ ْ
ُوﺗﻮا َ ِﺼ ْ ًﺒﺎ َ ﻗﺘ ﺑﺪر وﺣﺮﺿﻮا اﳌﺸﺮﻛﲔ ﻋ اﻷﺧﺬ ﺑﺜﺄرﻫﻢ وﳏﺎرﺑﺔ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢْ َ َ ﴿ :
اﻟﻢ َﺗﺮَ ا ِ َ ِ )(٩
ﻣﻦ اﻟﺬ ْ َ
? ﺃﻱ ﺍﻟﺘﻮﺭﺍﺓ١٢.
ﻟ
ﻟﻠﺬ َ ﻛ َ ُ ْوا﴾ أﰊ ﺳﻔﻴﺎن وأﺻﺤﺎﺑﻪ ﺣﲔ ﻗﺎ ﻮا َ ﻳﻦ
ْ ِ
ﻘﻮﻟﻮن ُِ ُ ﻳ ﻟﻘ )(١٠
ِ
اﻟﻄﺎﻏﻮت﴾ ﺻﻨﻤﺎن ﺮ ﺶ ﴿ َو َ ْ ْ َ
ْ ُ ْ
ﺑﺎﻟﺠﺒﺖِ َو ا ْ ﻜ ِٰﺘ ِﺐ ُ ْ ِ ُ ْ َ
ﻳﺆﻣﻨﻮن ِ ِ ْ
ﺃﻱ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻭﻣﻦ ﻣﻌﻪ ﻣﻦﺃﻫﻞ ﻣﻜﺔ١٢.ﲨﻞ
=
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻹﺷﺮﺍﻙ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﺃﹶ ﹾﻥ¼ ﻭﻣﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﰲ ﺗﺄﻭﻳﻞ ﻣﺼﺪﺭ .ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﺮﻙ ﺍﻟﻜﻔﺮ) .ﺻﺎﻭﻱ ،ﺎﺭ ﺷﺮﻳﻌﺖ( )(١
ﻗﻮﻟﻪ﴿] :ﻭﻳﻐﻔﺮ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﳌﻦ ﻳﺸﺎﺀ﴾[ ﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﺍﻟﻜﺒﺎﺋﺮ ﻻ ﺗﻐﻔﹶﺮ ﻭﻫﻢ ﺍﳌﻌﺘﺰﻟﺔ ،ﻭﻋﻠﻰ ﻣﻦ ﻗـﺎﻝ ﺇﻥﹼ ﺃﺻـﺤﺎﺏ )(٢
ﺍﻟﻜﺒﺎﺋﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻻﻳﻌﺬﱠﺑﻮﻥ ﻭﻫﻢ ﺍﳌﹸﺮﺟِﺌﺔ ﻟﻘﻮﻟﻪ﴿:ﳌﻦ ﻳﺸﺎﺀ﴾).ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
0 0
0 0
ﻗﻮﻟﻪ] :ﻓﻘﺪ ﺍﻓﺘﺮﻯ[ ﺃﻱ ½ﻓﹶﻌـ ﹶﻞ¼ ﻷﻥ ﺍﻻﻓﺘِـﺮﺍﺀ ﻛﻤـﺎ ﻳﻄﻠﹶـﻖ ﻋﻠـﻰ ﺍﻟﻘـﻮﻝ ﺣﻘﻴﻘـﺔ ﻳﻄﻠﹶـﻖ ﻋﻠـﻰ ﺍﻟﻔﻌـﻞ ﳎـﺎﺯﺍ ﻛﻤـﺎ ﺻـﺤﺤﻪ ﺍﻟـﺴﻌﺪ )(٣
ﺍﻟﺘﻔﺘﺎﺯﺍﱐ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻟﻴﺲ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﻭﻫﺬﺍ ﰲ ﺍﻟﻜﺮﺧﻲ ﻭﻓﻴﻪ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺇﻧﻜﺎﺭﻳـﺎ ﻣـﻊ ﻛﻮﻧـﻪ ﺩﺍﺧـﻼ ﻋﻠـﻰ )(٤
ﺃﺩﺍﺓ ﺍﻟﻨﻔﻲ ﻟﻜﺎﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻹﺛﺒﺎﺕ ﻣﻊ ﺃﻥﹼ ﺍﳌﻔﺴﺮ ﻓﺴﺮﻩ ﺑﺎﻟﻨﻔﻲ ﻓﻔـﻲ ﺻـﻨﻴﻌﻪ ﺗـﺴﺎﻫﻞ ﻭﺍﻷَﻭﱃ ﺃﻧـﻪ ﺍﺳـﺘﻔﻬﺎ ﻡ ﺗﻌﺠﻴـﺐٍ ﺃﻱ ﺇﻳﻘـﺎﻉ
ﺍﳌﺨﺎﻃﹶﺐ ﻭﲪﻠﹸﻪ ﻋﻠﻰ ﺍﻟﺘﻌﺠﺐ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻟﻴﺲ ﺍﻷﻣﺮ ...ﺇﱁ[ ﺃﻱ ﻟﻴﺲ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺘﺰﻛﻴﺘﻬﻢ ﺃﻧﻔﺴﻬﻢ ﺃﻱ ﺃﺎ ﻻ ﺗﻌﺘﺒﺮ ﻭﻻ ﺗﻔﻴﺪ ﻭﺃﺷﺎﺭ ـﺬﺍ ﺇﱃ ﺃﻥ ﻗﻮﻟـﻪ ﴿ﺑـﻞ ﺍﷲ ﻳﺰﻛﹼـﻲ )(٥
ﻣﻦ ﻳﺸﺎﺀ﴾ ﺇﺿﺮﺍﺏ ﻋﻦ ﻣﻘﺪﺭ) .ﺟﻤﻞ(
ﺸﺮﺓِ ﺍﻟﻨﻮﺍﺓ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ ﻭﺗﻔﺴﲑ ﺍﻟﻔﺘﻴﻞ ﲟﺎ ﺫﻛﺮ ﺳﺒﻖ ﻗﹶﻠﹶﻢٍ ﻓﺈﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻘِﻄﻤﲑ ﻭﺃﻣﺎ ﺍﻟﻔﹶﺘﻴﻞ ﻓﻬﻮ ﺍﻟـﺬﻱ ﻗﻮﻟﻪ] :ﻗﺪﺭ ﻗِ )(٦
ﰲ ﺷﻖ ﺍﻟﻨﻮﺍﺓ ﻃﹸﻮﻻ ﻭﻗﻴﻞ ﻣﺎ ﻳﻔﺘﻞﹸ ﻣﻦ ﺍﻟﻮﺳﺦ ﺑﲔ ﺍﻷﺻﺎﺑﻊ ﲟﻌﲎ ﻣﻔﺘﻮﻝ ﻭﺍﻟﻨﻘﲑ ﺍﻟﻨﻘﹾﺮﺓ ﰲ ﻇﹶﻬﺮ ﺍﻟﻨﻮﺍﺓ ﺗﻨﺒﺖ ﻣﻨـﻬﺎ ﺍﻟﻨﺨﻠـﺔﹸ ،ﻭﺍﻟﺜﻼﺛـﺔﹸ
ﰲ ﺍﻟﻘﺮﺁﻥ ﺗﻀﺮﺏ ﺃﻣﺜﺎﻻ ﻟﻠﻘﻠﹼﺔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﺘﻌﺠﺒﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺗﻌﺠﱯ ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ ] :ﺑﻴﻨﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻣﻦ ½ﺃﹶﺑﺎﻥﹶ¼ ﺍﻟﻼﺯﻡ ﻻ ﺍﳌﺘﻌﺪﻱ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺑِﺜﹶﺄﹾﺭِﻫِﻢ[ ﰲ ﺍﳌﺼﺒﺎﺡ ﺍﻟﺜﱠﺄﹾﺭ ﺑﺎﳍﻤﺰ ﻭﳚﻮﺯ ﲣﻔﻴﻔﻪ ﻳﻘﺎﻝ ½ﺛﹶﺄﹶﺭﺕ ﺍﻟﻘﹶﺘﻴِﻞﹶ ﻭﺛﹶﺄﹶﺭﺕ ﺑِﻪ¼ ﻣﻦ ﺑﺎﺏ ﻧﻔﹶﻊ ﺇﺫﺍ ﻗﹶﺘﻠﹾﺖ ﻗﺎﺗﻠﹶﻪ. )(٩
) (١٠ﻗﻮﻟﻪ﴿] :ﻳﺆﻣﻨﻮﻥ ﺑﺎﳉﺒـﺖ ﻭﺍﻟﻄـﺎﻏﻮﺕ﴾[ ﰲ ﺗﻔـﺴﲑ ﺍﳉﺒـﺖ ﻭﺍﻟﻄـﺎﻏﻮﺕ ﺃﻗـﻮﺍﻝ:ﻓﺎﳉﺒـﺖ ﻫـﻮ ﺍﻟـﺴﺤﺮ ﺃﻭ ﺍﻟـﺸﺮﻙ ﺃﻭ ﺍﻟﻜـﺎﻫﻦ
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٣٠٩
www.madinah.in
Madinah Gift Centre
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?ﺃﻱ ﺍﻷﺳﲑ١٢. ?ﲨﻠﺔ ﻣﺴﺘﺎﻧﻔﺔ ﻟﺒﻴﺎﻥ ﻛﻮﻢ ﻭﻻﺓ١٢.ﻙ ﺃﻱ ﺍﻟﻴﻬﻮﺩ١٢.ﲨﻞ
ﳍﻢ :أﳓﻦ أﻫﺪى ﺳﺒﻴﻼ وﳓﻦ وﻻة اﻟﺒﻴﺖ ﻧﺴﻘﻲ اﳊﺎج وﻧﻘﺮي اﻟﻀﻴﻒ وﻧﻔـﻚ اﻟﻌـﺎﱐ وﻧﻔﻌـﻞ ...أم ﳏﻤـﺪ ؟ وﻗـﺪ ﺧ ٢ـﺎﻟﻒ
?
٢
ﻳﻦ َ ُ ْ
ﻣﻨﻮا َﺳ ِ ْ ًﻴﻼ) ﴾(۵۱أﻗﻮم ﻃﺮﻳﻘﺎ ﴿ا ُوﻟ ٓ ٰ ِ َﻚ ﻣﻦ ِ
اﻟﺬ ْ َ
)(١ دﻳﻦ آﺑﺎﺋﻪ وﻗﻄﻊ اﻟﺮﺣﻢ وﻓﺎرق اﳊﺮم ﴿ ُ َ ٓ ِ
ﺆﻻء﴾ أي أﻧﺘﻢ ﴿ َا ْ ٰﺪى ِ َ
ﺃﻱ ﻛﻌﺐ ﺑﻦ ﺃﺷﺮﻑ ﻭﳓﻮﻩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻴﻬﻮﺩ١٢.
ﻳﻦ َ َ َ
=
?
)(٧
ﻓﻀﻠ ِ ٖ ﴾ ﻣﻦ اﻟﻨﺒﻮة ﻣﺎ ٰﺗ ُ ُﻢ اﷲُ ِ ْ
ﻣﻦ َ ْ ﻟﻔﺮط ﲞﻠﻬﻢ ﴿َْام﴾ ﺑﻞ أ﴿ َ ْ ُ ُ ْ َ
ﻳﺤﺴﺪون َ
)(٩
ﻴﻢ﴾ ﻓﻘـﺪ َﺗ ْ َ ۤ
ﻨـﺎ َل ِ ْاﺑـﺮٰ ِ ْ َ وﻛﺜﺮة اﻟﻨﺴﺎء ،أي ﻳﺘﻤﻨﻮن زواﻟﻪ ﻋﻨﻪ وﻳﻘﻮﻟـﻮن ﻟـﻮ ﻛـﺎن ﻧﺒﻴـﺎ ﻻ ﺷـﺘﻐﻞ ﻋـﻦ اﻟﻨـﺴﺎء ﴿ َ َ ْ
)(٨
ﻭﺍﻟﻄﺎﻏﻮﺕ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻭ ﺍﻟﺴﺎﺣﺮ .ﻓﻔﻲ ﺍﻵﻳﺔ ﺫﻡ ﺍﻟـﺴﺤﺮ ﻭﺍﻟـﺴﺎﺣﺮ ﻭﺍﻟﻜِﻬﺎﻧـﺔ ﻭﺍﻟﻜـﺎﻫﻦ ﻭﻣـﺼﺪﻗﻬﻤﺎ ﻭﺃﻧـﻪ ﻣﻠﻌـﻮﻥ ﻭﻗـﺪ ﺃﺧـﺮﺝ
ﺍﳊﺎﻛﻢ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻗﺎﻝ½:ﻣﻦ ﺃﺗﻰ ﻋﺮﺍﻓﺎ ﺃﻭ ﺳـﺎﺣﺮﺍ ﺃﻭ ﻛﺎﻫﻨـﺎ ﻓـﺼﺪﻗﻪ ﻓﻘـﺪ ﻛﻔـﺮ ﲟـﺎ ﺃﹸﻧـﺰﻝ ﻋﻠـﻰ ﳏﻤـﺪ¼.ﻭﺭﻭﻯ ﺃﺑـﻮ ﺩﺍﻭﺩ
ﻭﺍﻟﻨﺴﺎﺋﻲ ﺣﺪﻳﺚ)):ﺇﻥﹼ ﺍﻟﻌﺮﺍﻓﺔ ﻭﺍﻟﻄﺮﻕ ﻭﺍﻟﻄﲑﺓ ﻣﻦ ﺍﳉﺒﺖ(( )ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﻧﺘﻢ[ ﺃﻱ ﻓﺎﻟﻘﻮﻝ ﺑﺎﳌﺸﺎﻓﻬﺔ ﻭﺍﻷﻇﻬﺮ ﺃﻧﻪ ﺣﻜﺎﻳﺔ ﺑﺎﳌﻌﲎ ﺃﻱ ﻷَﺟﻠﻬﻢ ﻭﰲ ﺷﺄﻢ ﻭ﴿ﻫٰﺆﻻٓﺀ﴾ ﺇﺷﺎﺭﺓ ﺇﻟﻴﻬﻢ ﻭﻳﻤﻜـﻦ ﺃﻥﹼ )(١
ﻛﻼﻡ ﺍﳉﻼﻝ ﺣﻞﹼ ﻣﻌﲎ ﻓﻼ ﺍﻋﺘﺮﺍﺽ ﻋﻠﻴﻪ) .ﺟﻤﻞ(
0 0
0 0
ﻗﻮﻟﻪ] :ﻣﺎﻧﻌﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻧﺼﲑﺍ﴾ ﲟﻌﲎ ﻧﺎﺻﺮﺍ ﻭﰲ ﺍﻵﻳﺔ ﻭﻋﺪ ﻟﻠﻤـﺆﻣﻨﲔ ﺑـﺄﻧﻬﻢ ﺍﳌﻨـﺼﻮﺭﻭﻥ ﻋﻠـﻴﻬﻢ ﻓـﺈﻥ ﺍﳌـﺆﻣﻨﲔ ﺑِـﻀﺪ )(٢
ﻫﺆﻻﺀ ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻗﺮﺑﻬﻢ ﺍﷲُ ﺗﻌﺎﱃ ﻭﻣﻦ ﻳﻘﺮﺑﻪ ﺍﷲُ ﺗﻌﺎﱃ ﻓﻠﻦ ﲡﺪ ﻟﻪ ﺧﺎﺫﻻ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ ] :ﺑﻞ ﺃ[ ﺃﺷﺎﺭ ﺑﻪ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥﹼ ﴿ﺃﻡ﴾ ﻣﻨﻘﻄﻌﺔ ﻣﻘﺪﺭﺓ ﺑـ½ﺑﻞ ﺃ¼ ﻣﻌﻨﺎﻫﺎ ﺍﻹﻧﻜﺎﺭ) .ﺷِﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﻟﻴﺲ ﳍﻢ ﺷﻲﺀ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﺭﺩﺍ ﻋﻠـﻴﻬﻢ ﰲ ﻗـﻮﳍﻢ ½ﳓـﻦ ﺃﹶﻭﱃ ﻣﻨـﻪ ﺑـﺎﻟﻨﺒﻮﺓ ﻭﺍﳌﹸﻠـﻚ¼ ﺃﻱ ﻣـﻦ )(٤
ﺣﻴﺚ ﺇﻥﹼ ﺍﻟﻨﺒﻮﺓ ﻛﺎﻧﺖ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻛﺎﻥ ﻓﻴﻬﻢ ﺍﳌﹶﻠﹸﻮﻙ ﻓﻄﹶﻤِﻌﻮﺍ ﺃﻥ ﺗﻌﻮﺩ ﻓﻴﻬﻢ ﺍﻟﻨﺒﻮﺓﹸ ﻭﺗﻌﻮﺩ ﺍﳌﻠﻮﻙ ﻣﻨﻬﻢ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ ] :ﻭﻟﻮﻛﺎﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻔﺎﺀ ﺟﺰﺍﺋﻴﺔ ﻭﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ ﻻ ﻋﺎﻃﻔﺔ ﺣﱴ ﻳﺮﺩ ﺃﻧـﻪ ﻳﻠـﺰﻡ ﻋﻄـﻒ ﺍﻹﺧﺒـﺎﺭ ﻋﻠـﻰ ﺍﻹﻧـﺸﺎﺀ ﻷﻥ )(٥
ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﺸﺎﺀ ،ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﻨﱯ[ ﺃﻱ ﻓﻬﻮ ﻋﺎﻡ ﺃﺭﻳﺪ ﺑﻪ ﺍﳋﺼﻮﺹ ﻭﺃﻃﻠﻖ ﻋﻠﻴﻪ ﻟﻔﻆ ﺍﻟﻨﺎﺱ ﻷﻧـﻪ ﲨـﻊ ﻛـﻞ ﺍﳋـﺼﺎﻝ ﺍﳊﻤﻴـﺪﺓ ﺍﻟـﱵ ﺗﻔﺮﻗـﺖ ﰲ )(٦
ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺣﺪ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ ﺃﻧﺖ ﺍﻟﻨﺎﺱ ﻛﻞ ﺍﻟﻨﺎﺱ ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞ.
)ﺟﻤﻞ ،ﺻﺎﻭﻱ( ﺃﻥ ﻳﺠﻤﻊ ﺍﻟﻌﺎﻟﹶﻢ ﰲ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﻋﻠﻰ ﺍﷲ ﺑِﻤﺴﺘﻨﻜِﺮ
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻨﺒﻮﺓ[ ﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻢ ﺍﻋﺘﺮﻓﻮﺍ ﺑﻨﺒﻮﺗﻪ ﺣﱴ ﺣﺴﺪﻭﻩ ﻋﻠﻴﻬﺎ ﻭﺗﻤﻨﻮﺍ ﺯﻭﺍﻟﹶﻬﺎ ﻋﻨﻪ ﻭﻗﻮﻟﻪ ½ﻳﻘﻮﻟـﻮﻥ ﻟـﻮ ﻛـﺎﻥ ﻧﺒﻴـﺎ ...ﺇﱁ¼ )(٧
ﻳﻘﺘﻀﻲ ﺃﻢ ﻻ ﻳﻌﺘﺮﻓﻮﻥ ﻟﻪ ﺎ ﻓﻔﻲ ﻛﻼﻣﻪ ﺗﺪﺍﻓﻊ ﻭﻗﻮﻟﻪ ½ﻭﻛﺜﺮﺓ ﺍﻟﻨﺴﺎﺀ¼ ﺃﻱ ﻷﻧﻪ ﻗﺪ ﺟﻤﻊ ﻟﻪ ﺗِﺴﻊ ﰲ ﺁﻥ ﻭﺍﺣﺪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻳﺘﻤﻨﻮﻥ ﺯﻭﺍﻟﹶﻪ[ ﺃﺷﺎﺭ ﺇﱃ ﺗﻔﺴﲑ ﺍﳊﺴﺪ ﻭﻫﻮ ﺗﻤﻨﻲ ﺯﻭﺍﻝِ ﻣﺎ ﺃﹶﻋﻄﻰ ﺍﷲُ ﺍﻹﻧﺴﺎﻥﹶ ﻭﺇﻳﺘﺎﺀِﻩ ﻟﻪ) .ﻗﹶﺒﺲ ﺍﻟﻨﲑﻳﻦ( ]ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ﴿] :ﻓﻘﺪ ﺗ ﻨﺎ ل إﺑـﺮٰ ﻴﻢ﴾[ ﺗﻌﻠﻴﻞ ﻟﻺﻧﻜﺎﺭ ﻭﺍﻻﺳﺘﻘﺒﺎﺡ ﻭﺇﻟﺰﺍﻡ ﳍﻢ ﲟﺎ ﻫﻮ ﻣﺴﻠﹼﻢ ﻋﻨﺪﻫﻢ ﻭﺣﺴﻢ ﻟِﻤﺎﺩﺓ ﺣـﺴﺪﻫﻢ ﻭﺍﺳـﺘﺒﻌﺎﺩِﻫﻢ )(٩
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Madinah Gift Centre
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ﻋﻈـ ْ ً ) ﴾(۵۴ﻓﻜـﺎن ﻟ ـ ½داود¼ ﺗـﺴﻊ اﻟﺤﻜﻤـﺔ﴾ واﻟﻨﺒـﻮة ﴿ َو َﺗ ْ ٰـﻨ ُ ْﻢ ْ
ﻣﻠ ًـﺎ َ ِ ِﺘـﺐ َو ْ ِ ْ َ َ
ﺟﺪه ﻛﻤﻮ وداود وﺳﻠﻴﻤﺎن ﴿ا ْ ﻜ ٰ َ
)(١
ﻣﻦ ﺑ ِ ٖ ﴾ ﲟﺤﻤﺪ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳـﻠﻢ ﴿ َو ِﻣـﻨْ ُ ْﻢ ﻣﻦ َ َ وﺗﺴﻌﻮن اﻣﺮأة وﻟـ½ﺳﻠﻴﻤﺎن¼ أﻟﻒ ﻣﺎ ﺑﲔ ﺣﺮة و ُﺳ ّ ِﺮ َّﻳﺔ ﴿ َ ِ ْ
ﻓﻤﻨ ُ ْﻢ ْ
ﻳﻦ َﻛـ َ ُ ْوا ِﺑﺎٰﻳ ٰ َِﻨـﺎ َ ْ َ
ﺳـﻮف ﻨﻢ َﺳـ ِﻌ ْ ًا) ﴾(۵۵ﻋـﺬاﺑﺎ ﳌـﻦ ﻻ ﻳـﺆﻣﻦِ ﴿.ان ِ
اﻟـﺬ ْ َ ﻣﻦ َﺻﺪ﴾ أﻋﺮض ﴿ َﻋﻨْ ُ﴾ ﻓﻠﻢ ﻳﺆﻣﻦ ﴿ َو َﻛ ٰ ِ َ
ﺑﺠ َ َ ْ
ﺟﻠﻮدا ﻏَ ْ َ َﺎ﴾ﺑﺎن ﺗﻌﺎد إﱃ ﺑﺪﻟﻨٰ ُ ْﻢ ُ ُ ْ ً ﺠﺖ ﴾اﺣﱰﻗﺖ﴿ ُ ُ ْ ُ
ﺟﻠﻮد ُْﻢ َ ْ ﻧﺎرا﴾ﳛﱰﻗﻮن ﻓﻴﻬﺎ ﴿ ُ َ
ﻠﻤﺎ َ ِﻀ َ ْ ُ ْ ِْ
ﺼﻠﻴ ِ ْﻢ﴾ ﻧﺪﺧﻠﻬﻢ ﴿ َ ً
ﻋﺰﻳﺰا﴾ﻻ ﻳﻌﺠﺰه ﺷﻲء﴿ َﺣﻜِ ْ ً )﴾(۵۶ﰲ ﺧﻠﻘﻪ اﻟﻌﺬاب ﴾ﻟﻴﻘﺎﺳﻮا ﺷﺪﺗﻪ ﴿ ِان اﷲَ َ َ
ﺎن َ ِ ْ ً
)(٣
ﺣﺎﳍﺎ اﻷول ﻏﲑ ﳏﱰﻗﺔ)ُ ْ ُ َ ِ ﴿(٢
ﻟﻴﺬوﻗﻮا ْ َ َ
ﺍﻟﺮﺑﻊ
ﺍﳌﹶـﺒـﻨِـﻴﻴﻦِ ﻋﻠﻰ ﺗﻮﻫﻢ ﻋﺪﻡ ﺍﺳﺘﺤﻘﺎﻕ ﺍﶈﺴﻮﺩ ﻣﺎ ﺃﹸﻭﺗﻴﻪ ﻣﻦ ﺍﻟﻔﻀﻞ ﺑﺒﻴﺎﻥ ﺍﺳﺘﺤﻘﺎﻗﻪ ﻟﻪ ﺑﻄﺮﻳـﻖ ﺍﻟﻮِﺭﺍﺛـﺔ ﻛـﺎﺑِﺮﺍﹰ ﻋـﻦ ﻛـﺎﺑﺮٍ ﻭﺇﺟـﺮﺍ ِﺀ
ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺳﻨﻦ ﺍﻟﻜﱪﻳﺎﺀ ﺑﻄﺮﻳﻖ ﺍﻻﻟﺘﻔﺎﺕ ﻹﻇﻬﺎﺭ ﻛﻤﺎﻝ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻷﻣﺮ ،ﻭﺍﳌﻌﲎ ﺃﻥﹼ ﺣﺴﺪﻫﻢ ﺍﳌﺬﻛﻮﺭ ﰲ ﻏﺎﻳﺔ ﺍﻟﻘﹸـﺒﺢ ﻭﺍﻟـﺒﻄﻼﻥ
ﻓﺈﻧﺎ ﻗﺪ ﺁﺗﻴﻨﺎ ﻣﻦ ﻗﺒﻞِ ﻫﺬﺍ ﺁﻝﹶ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻧﺒﻴﺎﺀُ ﺃﺳﻼِﻓﻬﻢ ﻭﺃﺑﻨﺎﺀُ ﺃﻋﻤﺎﻡ ﶈﻤﺪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌـﲔ ﺍﻟﻜﺘـﺎﺏ
ﻭﺍﳊﻜﻤﺔﹶ ﺃﻱ ﺍﻟﻨﺒﻮﺓ ﻭﺁﺗﻴﻨﺎﻫﻢ ﻣﻊ ﺫﻟﻚ ﻣﻠﻜﹰﺎ ﻋﻈﻴﻤﺎ ﻻ ﻳﻘﺎﺩﺭ ﻗﹶﺪﺭﻩ ﻓﻜﻴﻒ ﻳﺴﺘﺒﻌِﺪﻭﻥ ﻧﺒﻮﺗﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻭﻳﺤﺴﺪﻭﻧﻪ ﻋﻠـﻰ
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ﺇﻳﺘﺎﺋﻬﺎ .ﻭﺗﻜﺮﻳﺮ½ ﺍﻹﻳﺘﺎﺀ¼ ﻟِﻤﺎ ﻳﻘﺘﻀﻴﻪ ﻣﻘﺎﻡ ﺍﻟﺘﻔﻀﻴﻞ ﻣﻊ ﺍﻹﺷﻌﺎﺭ ﲟﺎ ﺑﻴﻦ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳌﹸﻠﻚِ ﻣِﻦ ﺍﳌﹸﻐﺎﻳﺮﺓ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺟﺪﻩ[ ﺑﺎﳉﺮ ﺗﻔﺴﲑ ﻟـ﴿ﺇﺑﺮٰﻫﻴﻢ ﴾ﻓﺎﻟﻀﻤﲑ ﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﺍﳌﺮﺍﺩ ﺍﳉﺪ ﺍﻷﻋﻠﻰ ﻭ½ﺁﻝﹸ ﺇﺑﺮﺍﻫﻴﻢ¼ ﺫﺭﻳﺘـﻪ ﻭﻫـﻢ ﺃﻭﻻﺩ )(١
ﺃﻋﻤﺎﻣﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻛﺈﺳﺤٰﻖ ﺻﻠﻮﺍﺕ ﺍﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺎﻥ ﺗﻌﺎﺩ ﺇﱃ ﺣﺎﳍﺎ ﺍﻷﻭﻝ ﻏﲑ ﳏﺘﺮﻗﺔ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﳌﹸﻐﺎﻳﺮﺓ ﺍﳌﺪﻟﻮﻟﺔِ ﺑﻘﻮﻟﻪ ﴿ﻏﲑﻫـﺎ﴾ ﺍﳌﻐـﺎﻳﺮﺓﹸ ﰲ )(٢
ﺍﻟﺼﻔﺔ ﻻ ﰲ ﺍﻟﺬﺍﺕ ﻓﻼ ﻳﺮِﺩ ﺍﻋﺘﺮﺍﺽ ﺗﻌﺬﻳﺐِ ﻏﲑِ ﺍﳌﹸﺠﺮﻡ] .ﻋﻠﻤﻴﻪ[
ﻗﻮﻟﻪ] :ﻟِﻴﻘﺎﺳﻮﺍ ﺷ ﺪﺗﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌـﺮﺍﺩ ﺑــﺎﻟﺬﻭﻕ ﻣﻘﺎﺳـﺎﺓﹸ ﺷـﺪﺓِ ﺍﻟﻌـﺬﺍﺏِ ﺑﺎﻟـﺪﻭﺍﻡِ ﻓـﻼ ﻳـﺮِﺩ ﺃﻥﹼ ﺫﹶﻭﻕ ﺍﻟﻌـﺬﺍﺏِ ﻣﻘـﺪﻡ ﻋﻠـﻰ )(٣
ﺍﻻﺣﺘﺮﺍﻕِ ﻓﹶﻀﻼﹰ ﻋﻦ ﺍﻹﻋﺎﺩﺓِ ﻓﻼ ﻣﻌﲎ ﻟِﺠﻌﻞ ﺍﻟﺬﻭﻕِ ﻏﺎﻳﺔﹰ ﻟﻪ] .ﻋﻠﻤﻴﻪ[
ﻗﻮﻟﻪ] :ﻭﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ...ﺇﱁ[ ﺫﻛﺮ ﻟﻠﻀﺪ ﻭﻫﻮ ﻳﺮﺟﻊ ﻟﻘﻮﻟﻪ﴿ :ﻓﻤﻨﻬﻢ ﻣﻦ ﺁﻣﻦ ﺑـﻪ﴾ ﻓﻬـﻮ ﻟﹶـﻒ ﻭﻧـﺸﺮ ﻣـﺸﻮﺵ ﻋﻠـﻰ ﺣـﺪ ﻗﻮﻟـﻪ: )(٤
﴿ﻳﻮﻡ ﺗﺒﻴﺾ ﻭﺟﻮﻩ ﻭﺗﺴﻮﺩ ﻭﺟﻮﻩ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ[ ﻋﻠﻰ ﻋﺎﺩﺗﻪ ﺗﻌﺎﱃ ﻣﻦ ﺫﻛﺮ ﺍﻟﻮﻋﻴﺪ ﻣﻊ ﺍﻟﻮﻋﺪ ﻭﻋﻜﺴﻪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﻛﻞﱢ ﻗﹶﺬﹶﺭٍ[ ﺃﻱ ﻭﻣﻦ ﺳﻮﺀ ﺍﳋﹸﻠﹸﻖ ﻭﻫﺬﺍ ﻋﻄﻒ ﻋﺎ ﻡ ﻋﻠﻰ ﺧﺎﺹ) .ﲨﻞ( )(٥
ﻗﻮﻟﻪ﴿] :ﻭﻧﺪﺧﻠﻬﻢ ﻇﻼ ﻇﻠﻴﻼ﴾[ ﻭﻗﺎﻝ ﰲ ﺍﻹﻛﻠﻴﻞ :ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﻇﻞ ﺍﻟﻌﺮﺵ ،ﻭﺑﺬﻟﻚ ﻓﺴﺮﻩ ﺍﻟﺮﺑﻴﻊ ﺍﺑﻦ ﺃﻧـﺲ ﺃﺧﺮﺟـﻪ ﺍﺑـﻦ ﺃﰊ )(٦
ﺣﺎﰎ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﺨﻪ ﴰﺲٌ[ ﺃﻱ ﻟِﻌﺪﻡ ﻭﺟﻮﺩِﻫﺎ .ﻓﺎﳌﻌﲎ ﺃﻧﻪ ﺩﺍﺋﻢ ﻻ ﻳﻨﻘﻄﻊ ،ﻓﺈﻥ ﻗﻠﺖ :ﺇﺫﺍ ﱂ ﻳﻜﻦ ﰲ ﺍﳉﻨﺔ ﴰﺲ ﻳـﺆﺫﻱ ﺣﺮﻫـﺎ، ﻗﻮﻟﻪ] :ﻻ ﺗﻨﺴ )(٧
ﻓﻤﺎ ﻓﺎﺋﺪﺓﹸ ﻭﺻﻔِﻬﺎ ﺑﺎﻟﻈﻞﹼ ﺍﻟﻈﻠﻴﻞ؟ ﻗﻠﺖ :ﺇﳕﺎ ﺧﺎﻃﹶﺒﻬﻢ ﲟﺎ ﻳﻌﻘﻠﻮﻧﻪ ﻭﻳﻌﺮﻓﻮﻧﻪ ،ﻭﺫﻟـﻚ ﻷﻥ ﺑـﻼﺩ ﺍﻟﻌـﺮﺏ ﰲ ﻏﺎﻳـﺔ ﺍﳊـﺮﺍﺭﺓ ،ﻓﻜـﺎﻥ
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٣١١
www.madinah.in
Madinah Gift Centre
`
? ﺃﻱ ﻃﻠﺐ١٢.
أي ﻣﺎ اؤﲤﻦ ﻋﻠﻴﻪ ﻣﻦ اﳊﻘﻮق)﴿ (١ا ِ اَ ْﻠ ِ َ ﺎ ) ﴾(٢ﻧﺰﻟـﺖ ﳌـﺎ أﺧـﺬ ﻋﻠـﻲ) (٣رﺿـﻲ اﷲ ﻋﻨـﻪ ﻣﻔﺘـﺎح اﻟﻜﻌﺒـﺔ ﻣـﻦ ﻋﺜﻤـﺎن ﺑـﻦ
٥ ٤ ٣ ٢ ?ﺃﻱ ﺧﺎﺩﻡ ﺍﻟﻜﻌﺒﺔ١٢.ﻙ
وﻣﻨﻌﻪ وﻗﺎل ﻟﻮ ﻋﻠﻤﺖ أﻧﻪ رﺳـﻮل اﷲ
٦
ﺢ ﻃﻠﺤﺔ اﳊﺠﺒﻲ) (٤ﺳﺎدﺎ ﻗَ ْﺴﺮا ﳌﺎ ﻗﺪم اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﻣﻜﺔ ﻋﺎم اﻟﻔﺘ
٤
? ﻋﺜﻤﺎﻥ ﺑﻦ ﻃﻠﺤﺔ١٢.
٦
إﻟﻴﻪ وﻗﺎل ﻫﺎك ﺧﺎﻟﺪة ﺗﺎﻟﺪة .ﻓﻌﺠﺐ ﻣﻦ ذﻟـﻚ ﻓﻘـﺮأ ﻟـﻪ ﻋﻠـﻲ اﻵﻳـﺔ
)(٥
ﺮده ٢٣
ﻟﻢ أﻣﻨﻌﻪ ﻓﺄﻣﺮ رﺳﻮل اﷲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﺑ
ﲟﻌﲎﺧﺎﻟﺪﺓ ﻣﻦ ﺍﻟﺘﻮﺍﺑﻊ١٢.ﻙ
: )(٦
ﻮﺗﻪ ﻷﺧﻴﻪ ﺷﻴﺒﺔ ﻓﺒﻘﻲ ﰲ وﻟـﺪه .واﻵﻳـﺔ وإن وردت ﻋـ ﺳـﺒﺐ ﺧـﺎص ﻓﻌﻤﻮﻣﻬـﺎ ﻣﻌﺘـﱪ ﺑﻘﺮﻳﻨـﺔ ﻣ
وأﻋﻄﺎه ﻋﻨﺪ ٥
٣
ﻓﺄﺳﻠﻢ.
)(٧
اﳉﻤﻊ ................................................................................................
ﺍﻟﻈﻞ ﻋﻨﺪﻫﻢ ﻣﻦ ﺃﻋﻈﻢ ﺃﺳﺒﺎﺏ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻠﺬﺓ ﻓﻬﻮ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ﴿:ﻭﳍﻢ ﺭﺯﻗﻬﻢ ﻓﻴﻬﺎ ﺑﻜﺮﺓ ﻭﻋﺸﻴﺎ﴾ ]ﻣﺮﱘ[) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻣﺎ ﺍﺅﲤﻦ ﻋﻠﻴﻪ ﻣﻦ ﺍﳊﻘﻮﻕ[ ﺃﻱ ﺣﺼﻞ ﻭﻭﻗﻊ ﺍﻻﺋﺘﻤﺎﻥ ﻋﻠﻴﻪ ،ﻓـ½ﻋﻠﻴﻪ¼ ﻧﺎﺋﺐ ﺍﻟﻔﺎﻋﻞ ،ﻭﻗﻮﻟﻪ½ :ﻣﻦ ﺍﳊﻘﻮﻕ¼ ﺑﻴﺎﻥ ﻟـ ½ﻣـﺎ¼ )(١
ﺃﻱ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺍﳊﻘﻮﻕ ﷲ ﺗﻌﺎﱃ ﺃﻭ ﻵﺩﻣﻲ ﻓﻌﻠﻴﺔ ﺃﻭ ﻗﻮﻟﻴﺔ ﺃﻭ ﺍﻋﺘﻘﺎﺩﻳـﺔ ،ﻭﺳـﻮﺍﺀ ﻛﺎﻧـﺖ ﺣﻘـﻮﻕ ﺍﷲ ﻭﺍﺟﺒـﺔ ﺃﻭ ﻣﻨﺪﻭﺑـﺔ ،ﻭﺳـﻮﺍﺀ
ﻛﺎﻧﺖ ﺣﻘﻮﻕ ﺍﻵﺩﻣﻲ ﻣﻀﻤﻮﻧﺔ ﻛﺎﻟﻌﺎﺭﻳﺔ ﻭﺍﳌﹸﺴﺘﺎﻡِ ﺃﻭ ﻏﲑ ﻣﻀﻤﻮﻧﺔ ﻛﺎﻟﻮﺩﻳﻌﺔ) .ﺻﺎﻭﻱ ،ﲨﻞ(
ﻗﻮﻟﻪ﴿] :ﺇﻥ ﺍﷲ ﻳﺄﻣﺮﻛﻢ ﺃﻥ ﺗﺆﺩﻭﺍ ﺍﻷﻣٰﻨٰﺖ ﺇﱃ ﺃﻫﻠﻬﺎ﴾[ ﻓﻴﻪ ﻭﺟـﻮﺏ ﺭﺩ ﻛـﻞﹼ ﻭﺩﻳﻌـﺔ ﻣِـﻦ ﺃﻣﺎﻧـﺔ ﻭﻗِـﺮﺍﺽ ﻭﻗـﺮﺽ ﻭﻏـﲑ ﺫﻟـﻚ. )(٢
ﻭﻳﺴﺘﺪﻝ ﺑﺎﻵﻳﺔ ﻋﻠﻰ ﺃﻥ ﻋﻠﻰ ﺍﳊﻜﺎﻡ ﻭﺍﻷﺋﻤﺔ ﻭﻧﻈﱠﺎﺭ ﺍﻷﻭﻗﺎﻑ ﺗﻮﻟﻴﺔ ﺍﻟﻮﻇﺎﺋﻒ ﻣﻦ ﻳﺴﺘﺤﻘﻬﺎ ،ﻭﰲ ﺑﻘﻴﺔ ﺍﻵﻳﺔ ﻣﺸﺮﻭﻋﻴﺔ ﺍﳊﻜﻢ ﺑـﲔ
ﺍﻟﻨﺎﺱ ﻭﻭﺟﻮﺏ ﺍﻟﻌﺪﻝ ﻓﻴﻪ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻧﺰﻟﺖ ﳌﺎ ﺃﺧﺬ ﻋﻠﻲ ...ﺇﱁ[ ﻧﺰﻟﺖ ﰲ ﻋﺜﻤﺎﻥ ﺑﻦ ﻃﻠﺤﺔ ﺍﳊﹶﺠﺒِ ﻲ ﻣﻦ ﺑﲏ ﻋﺒﺪ ﺍﻟﺪﺍﺭ ،ﻭﻛﺎﻥ ﺳﺎﺩِﻥ ﺍﻟﻜﻌﺒﺔ ،ﻓﻠﻤﺎ ﺩﺧﻞ ﺍﻟﻨﱯ )(٣
0 0
0 0
ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻣﻜﱠﺔﹶ ﻳﻮﻡ ﺍﻟﻔﺘﺢ ﺃﹶﻏﹾﻠﹶﻖ ﻋﺜﻤﺎﻥﹸ ﺑﺎﺏ ﺍﻟﻜﻌﺒﺔ ﻭﺻﻌِﺪ ﺍﻟﺴﻄﺢ ،ﻓﻄﻠﺐ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﳌﻔﺘﺎﺡ ﻓﻘﻴﻞ
ﻟﻪ :ﺇﻧﻪ ﻣﻊ ﻋﺜﻤﺎﻥ ﻭﻃﻠﺐ ﻣﻨﻪ ﻓﺄﺑـٰﻰ ،ﻭﻗﺎﻝ ﻟﻮ ﻋﻠﻤﺖ ﺃﹶﻧﻪ ﺭﺳﻮﻝ ﺍﷲ ﱂ ﺃﹶﻣﻨﻌﻪ ﺍﳌﻔﺘﺎﺡ ،ﻓﹶﻠﹶﻮﻯ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻳﺪﻩ
ﻭﺃﺧﺬ ﺍﳌﻔﺘﺎﺡ ﻭﻓﺘﺢ ﺍﻟﺒﺎﺏ ،ﻭﺩﺧﻞ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻟﺒﻴﺖ ﻭﺻﻠﹼﻰ ﻓﻴﻪ ﺭﻛﻌﺘﲔ ،ﻓﻠﻤﺎ ﺧﺮﺝ ﺳﺄﻟﻪ ﺍﻟﻌﺒﺎﺱ ﺭﺿﻲ ﺍﷲ
ﻋﻨﻪ ﺃﻥ ﻳﻌﻄﻴﻪ ﺍﳌﻔﺘﺎﺡ ،ﻭﺃﻥ ﻳﺠﻤﻊ ﻟﻪ ﺑﲔ ﺍﻟﺴﻘﹶﺎﻳﺔ ﻭﺍﻟﺴﺪﺍﻧﺔ ،ﻓﺄﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﺄﻣﺮ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻠﻴﺎﹰ
ﺡ ﺇﱃ ﻋﺜﻤﺎﻥﹶ ﻭﻳﻌﺘﺬﺭ ﻟﻪ ،ﻓﻔﻌﻞ ﺫﻟﻚ ،ﻓﻘﺎﻝ ﻋﺜﻤﺎﻥﹸ :ﺃﻛﺮﻫﺖ ﻭﺁﺫﻳﺖ ﰒ ﺟﺌﺖ ﺗﺮﻓﹸﻖ ،ﻓﻘﺎﻝ ﻋﻠﻲ ﺭﺿﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﻳﺮﺩ ﺍﳌﻔﺘﺎ
ﺍﷲ ﻋﻨﻪ :ﻟﻘﺪ ﺃﻧﺰﻝ ﺍﷲ ﰲ ﺷﺄﻧﻚ ﻗﺮﺁﻧﺎﹰ ،ﻭﻗﺮﺃ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ،ﻓﻘﺎﻝ :ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍﹰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
ﻓﺄﹶﺳﻠﹶﻢ ﻓﻜﺎﻥ ﺍﳌِﻔﺘﺎﺡ ﻣﻌﻪ ﺇﱃ ﺃﻥ ﻣﺎﺕ ،ﻓﺪﻓﻌﻪ ﺇﱃ ﺃﺧﻴﻪ ﺷﻴﺒﺔﹶ ،ﻓﺎﳌﻔﺘﺎﺡ ﻭﺍﻟﺴﺪﺍﻧﺔﹸ ﰲ ﺃﻭﻻﺩﻫﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ) .ﺧﺎﺯﻥ(
ﺠﺒِ ﻲ[ ﻧﺴﺒﺔ ﻟﻠﺤِﺠﺎﺑﺔ ﺍﻟﱵ ﻫﻲ ﺧﺪﻣﺔ ﺍﻟﻜﻌﺒﺔ ،ﻟﻜﻦ ﻓﻴـﻪ ﺗﻐـﻴﲑ ﻟﻠﻨـﺴﺐ ،ﻭﻟـﻮ ﺟـﺎﺀ ﻋﻠـﻰ ﺍﻷﺻـﻞ ﻟﹶﻘﹶـﺎﻝ ½ﺍﳊﺠـﺎﰊ¼ ﺃﻭ
ﻗﻮﻟﻪ] :ﺍﳊﹶ )(٤
½ﺍﳊﺎﺟﱯ¼ ،ﻭﻗﻮﻟﻪ½ :ﺳﺎﺩِﻧِﻬﺎ¼ ﺃﻱ ﺧﺎﺩﻣِﻬﺎ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻫﺎﻙ [ﺃﻱ ﺧﺬ ﻫﺬﻩ ﺍﳋﺪﻣﺔﹶ ½ﺧﺎﻟﺪﺓﹰ¼ ﺣﺎﻝ ﺃﻱ ﻣﺴﺘﻤِﺮ ﹰﺓ ﺇﱃ ﺁﺧِﺮ ﺍﻟﺰﻣﺎﻥ½ ،ﺗﺎﻟﺪﺓﹰ¼ ﺃﻱ ﻗﺪﳝﺔﹰ ﻣﺘﺄﹶﺻﻠﺔﹰ ﻓﻴﻜﻢ ،ﻭﻫﻮ ﰲ ﺍﳌﻌـﲎ )(٥
ﺗﻌﻠﻴﻞ ،ﻓﻜﺄﻧﻪ ﻗﺎﻝ ﺧ ﹾﺬﻫﺎ ﻣﺴﺘﻤِﺮ ﹰﺓ ﻓﻴﻜﻢ ﰲ ﻣﺴﺘﻘﺒِﻞ ﺍﻟﺰﻣﺎﻥ ﻷﺎ ﻟﻜﻢ ﰲ ﻣﺎﺿﻴﻪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻓﺄﹶﺳﻠﹶﻢ[ ﺃﻱ ﻋﺜﻤﺎﻥﹸ ﺣﻴﻨﺌﺬ ﻭﻫﺬﺍ ﻧﻘﹶﻠﹶﻪ ﺍﻟﺒﻐﻮﻱ ﻭﺍﻟﻜﺸﺎﻑ ﻭﺍﻟﺒﻴﻀﺎﻭﻱ ﻭﺗﺒِﻌﻬﻢ ﺍﻟﺸﻴﺦ ﻫﻨﺎ،ﻭﺍﻟﺼﻮﺍﺏ ﺃﻥﹼ ﻋﺜﻤﺎﻥ ﻫﺬﺍ ﺃﹶﺳﻠﹶﻢ ﰲ ﺍﳍﹸﺪ ﻧﺔ )(٦
ﺑﲔ ﺍﳊﹸﺪﻳﺒﻴﺔ ﻭﺍﻟﻔﺘﺢ ﻣﻊ ﺧﺎﻟﺪِ ﺑﻦِ ﻭﻟﻴﺪ ﻭﻋﻤﺮِﻭ ﺑﻦِ ﺍﻟﻌﺎﺹِ ﻛﻤﺎ ﺫﹶﻛﺮﻩ ﺻﺎﺣﺐ ﺍﳌﹶﻮﺍﻫﺐ ﺍﻟﻠﺪﻧﻴﺔ) .ﲨﺎﻟﲔ(
ﻗﻮﻟﻪ] :ﻓﻌﻤﻮﻣﻬﺎ ﻣﻌﺘﱪ ﺑﻘﺮﻳﻨﺔ ﺍﳉﻤﻊ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﳌﻘﺮﺭ ﰲ ﺍﻷﺻﻮﻝ ﻣﻦ ﺃﻥﹼ ﺍﻟﻌﱪﺓ ﺑﻌﻤـﻮﻡ ﺍﻟﻠﻔـﻆ ﻻ ﲞـﺼﻮﺹ ﺍﻟـﺴﺒﺐ ،ﻛﻤـﺎ )(٧
ﻫﻮ ﺍﻷﺻﺢ ﻋﻨﺪﻧﺎ ،ﻭﺍﻟﺴﺒﺐ ﺍﳌﺬﻛﻮﺭ ﻗﺎﻝ ﺍﻟﻮﺍﺣـﺪﻱ ﺃﲨـﻊ ﺍﳌﻔـﺴﺮﻭﻥ ﻋﻠﻴـﻪ ،ﻧﻌـﻢ ﺇﻥ ﻭﺟـﺪﺕ ﻗﺮﻳﻨـﺔﹸ ﺍﳋـﺼﻮﺹ ﻓﻬـﻮ ﺍﳌﻌﺘـﱪ
Å ٣١٢
www.madinah.in
Madinah Gift Centre
`
? ﺃﻱ ﰲ ﻟﻔﻆ ½ﻧﻌﻤﺎ¼١٢.
ﷲ ِﻌِﻤﺎ﴾ ﻓﻴﻪ إدﻏﺎم ﻣﻴﻢ ½ﻧﻌﻢ¼ ﰲ ½ﻣﺎ¼ اﻟﻨﻜﺮة اﳌﻮﺻﻮﻓﺔ، ﺑﺎﻟﻌﺪل ِان ا َ ان َ ْ ُ ُ ْ
ﺗﺤﻜﻤﻮا ِ ْ َ ْ ِ اﻟﻨﺎس﴾ ﻳﺄﻣﺮﻛﻢ ﴿ َ ْ اذا َ َ ْ ُ ْ
﴿ َو ِ َ
)(١
ِ ﺣﻜﻤﺘﻢ ﺑَ ْ َ
ِﻈﻜﻢ ﺑ ِ ٖ ﴾ ﺗﺄدﻳﺔ اﻷﻣﺎﻧﺔ واﳊ ُ ْﻜ ُﻢ ﺑﺎﻟﻌﺪل ﴿ ِان اﷲَ َ َ أي ﻧﻌﻢ ﺷﻴﺌﺎ ﴿ َ ﻌ ُ ُ ْ
)(٣ )(٢
ﺳﻤﻴﻌﺎ﴾ ﳌـﺎ ُﻳﻘـﺎل ﴿ َ ِـﺼ ْ ًا) ﴾(۵۸ﲟـﺎ ُﻳﻔﻌـﻞ. ﺎن َ ِ ْ
ﻣﻨﻜﻢ﴾ إذا أﻣﺮوﻛﻢ ﺑﻄﺎﻋﺔ اﷲ اﻻﻣﺮ ِ ﴾ أي اﻟ ُﻮ َﻻة ﴿ ِ ْ ُ ْ ﻳﻦ َ ُ ﴿ َﻳﺎﻳ َ ﺎ ِ
)(٦ )(٥ )(٤
ﺳﻮل َو ا ُو ِ ﴾ أﺻﺤﺎب ﴿ ْ َ ْ اﻃﻴﻌﻮا اﷲَ َو َ ِ ْ ُ
اﻃﻴﻌﻮا اﻟﺮ ُ ْ َ ﻣﻨﻮا َ ِ ْ ُ اﻟﺬ ْ َ
? ﺃﻧﺘﻢ ﻭﺃﻭﻟﻮ ﺍﻷﻣﺮ ﰲ ﺷﻲﺀ ١٢.ﻣﺪﺍﺭﻙ
دوهُ ا ِ َ اﷲِ﴾ ................................................... ﺗﻨﺎزﻋﺘﻢ﴾ اﺧﺘﻠﻔﺘﻢ﴿ ِ ْ َ ْ ٍء َ ُ ْ ﻓﺎن َ َ َ ْ ُ ْورﺳﻮﻟﻪ ﴿ َ ِ ْ
)(٧
ﻛﺎﻟﻨﻬﻲ ﻋﻦ ﻗﺘﻞ ﺍﻟﻨﺴﺎﺀ ،ﻓﺈﻥ ﺳـﺒﺒﻪ ﺃﻧـﻪ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺭﺃﻯ ﺍﻣـﺮﺃﺓ ﺣﺮﺑﻴـﺔ ﻣﻘﺘﻮﻟـﺔ ﰲ ﺑﻌـﺾ ﻣﻐﺎﺯﻳـﻪ ،ﻭﺫﻟـﻚ ﻳـﺪﻝ ﻋﻠـﻰ
ﺍﺧﺘﺼﺎﺻﻪ ﺑﺎﳊﺮﺑﻴﺎﺕ ،ﻓﻼ ﻳﺘﻨﺎﻭﻝ ﺍﳌﺮﺗﺪﺓ ،ﻭﺇﳕﺎ ﻗﹸﺘﻠﺖ ﻟـِﺨﺒﺮ))ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ(() .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻳﺄﻣﺮﻛﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﺃﻥ ﲢﻜﹸﻤﻮﺍ﴾ ﻋﻄﻒ ﻋﻠﻰ ﴿ﺃﻥ ﺗﺆﺩﻭﺍ﴾﴿ ،ﻭﺇِﺫﹶﺍ ﺣﻜﹶﻤﺘﻢ﴾ ﻇﺮﻑ ،ﻓﻼ ﻳـﺮﺩ ﻋـﺪﻡ ﺻـﺤﺔ )(١
ﻋﻄﻒ ﴿ﺇﺫﺍ ﺣﻜﻤﺘﻢ﴾ ﻋﻠﻰ ﴿ﺃﻥ ﺗﺆﺩﻭﺍ﴾ﻛﻤﺎ ﻻ ﻳﺨﻔٰﻰ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻧِﻌﻢ ﺷﻴﺌﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ½ﻣـﺎ¼ ﳑﻴـﺰ ،ﻭﻳﻜـﻮﻥ ﺍﻟﻔﺎﻋـﻞ ﻣـﺴﺘﺘِﺮﺍﹰ ﻭﺟﻮﺑـﺎﹰ ﺗﻘـﺪﻳﺮﻩ ﻧِﻌـﻢ ﻫـﺬﺍ ﺍﻟـﺸﻲﺀُ ﺷـﻴﺌﺎﹰ، )(٢
ﻭﺍﳌﺨﺼﻮﺹ ﺑﺎﳌﺪﺡ ﳏﺬﻭﻑ ﻗﺪﺭﻩ ﺑﻘﻮﻟﻪ½ :ﺗﺄﺩﻳﺔﹸ ﺍﻷﻣﺎﻧﺔ¼ .ﻭﻗﻴﻞ ﺇﻥ ½ﻣﺎ¼ ﻓﺎﻋﻞ ،ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻘﻮﻟﲔ ﺍﺑﻦ ﻣﺎﻟﻚ ﺑﻘﻮﻟﻪ:
ﰲ ﳓﻮ ½ﻧِﻌﻢ ﻣﺎ¼ ﻳﻘﻮﻝ ﺍﻟﻔﺎﺿﻞ )ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ ﻭ½ﻣﺎ¼ ﳑﻴﺰ ﻭﻗﻴﻞ ﻓﺎﻋﻞ
ﻗﻮﻟﻪ] :ﺗﺄﺩﻳﺔﹸ ﺍﻷﻣﺎﻧﺔ ...ﺇﱁ[ ﻫﺬﺍ ﻫﻮ ﺍﳌﺨﺼﻮﺹ ﺑﺎﳌﺪﺡ ﻭﲨﻠﺔ ½ﻧِﻌﻤﺎ¼ ﺧﺒﺮ ½ﺇﻥﹼ¼) .ﻛﺮﺧﻲ( )(٣
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ﻗﻮﻟﻪ] :ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ...ﺇﱁ[ ﳌﺎ ﺃﻣﺮ ﺍﻟﻮﻻﺓ ﺑﺎﻟﻌﺪﻝ ﰲ ﺍﳊﻜﻮﻣﺎﺕ ﺃﻣﺮ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ ﺑﻄﺎﻋﺘﻬﻢ ،ﻟﻜﻦ ﻻ ﻣﻄﻠﻘﺎﹰ ﺑﻞ ﰲ ﺿﻤﻦ ﻃﺎﻋﺔ ﺍﷲ )(٤
ﻭﺭﺳﻮﻟﻪ ﻋﺰﻭﺟ ﹼﻞ ﻭﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ .ﻭﰲ ﺍﻵﻳﺔ ﺇﺷﺎﺭﺓ ﻷﺩﻟﹼﺔ ﺍﻟﻔﻘﻪ ﺍﻷﺭﺑﻌﺔ ،ﻓﻘﻮﻟﻪ﴿ :ﺃﻃﻴﻌﻮﺍ ﺍﷲ﴾ ﺇﺷﺎﺭﺓ ﻟﻠﻜﺘـﺎﺏ ،ﻭﻗﻮﻟـﻪ﴿ :ﻭﺃﻃﻴﻌـﻮﺍ
ﺍﻟﺮﺳﻮﻝ﴾ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺴﻨﺔ ،ﻭﻗﻮﻟﻪ﴿ :ﻭﺃﻭﱄ ﺍﻷﻣﺮ﴾ ﺇﺷﺎﺭﺓ ﻟﻺﲨﺎﻉ ،ﻭﻗﻮﻟﻪ﴿ :ﻓﺈﻥ ﺗﻨﺎﺯﻋﺘﻢ...ﺇﱁ﴾ ﺇﺷﺎﺭﺓ ﻟﻠﻘﻴﺎﺱ) .ﺟﻤﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺃﺻﺤﺎﺏ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺃﻭﱄ﴾ ﲨﻊ ﺫﻭ ﲟﻌﲎ ﺍﻟﺼﺎﺣﺐ ﻻ ﲨﻊ ½ﺍﻟﺬﻱ¼ ﺍﳌﻮﺻﻮﻝ ،ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﳌﻮﺻـﻮﻝ ﻻ )(٥
ﺑﺪ ﻟﻪ ﻣﻦ ﺍﻟﺼﻠﺔ ﻭﺍﻟﻌﺎﺋﺪ ﻭﳘﺎ ﻏﲑ ﻣﺘﺤﻘﱠﻘﺔ ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﺃﻭﱄ ﺍﻷﻣﺮ ...ﺇﱁ﴾[ ﻭﺃﻭﻟﻮ ﺍﻷﻣﺮ ﻫﻢ ﺍﻷﻣﺮﺍﺀ ﺃﻭ ﺃﻭﻟﻮ ﺍﻟﻌﻠـﻢ ﻭﺍﻟﻔﻘـﻪ ﺃﻭﺟـﺐ ﺍﷲ ﻃﺎﻋﺘـﻬﻢ ،ﺃﻭ ﺃـﻢ ﺃﺑـﻮ ﺑﻜـﺮ ﻭﻋﻤـﺮ )(٦
ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ،ﺃﻗﻮﺍﻝ .ﻓﻴﺤﺘﺞ ﺑﺎﻵﻳﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻷﺋﻤﺔ ﻭﺍﳌﹸﻔﺘِﲔ ،ﻭﳛﺘﺞ ﺎ ﻣﻦ ﻗﺎﻝ ﺇﻥ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺣﺠﺔ ﺃﻭ ﺍﳋﻠﻔﺎﺀ
ﺍﻷﺭﺑﻌﺔ ﺃﻭ ﺍﻟﺸﻴﺨﲔ) .ﺍﻹﻛﻠﻴﻞ( .ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿﺎ ﺧﺎﻥ ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ :ﺃﻭﻟﻮ ﺍﻷﻣﺮ ﻫﻢ ﺍﻟﻌﻠﻤـﺎﺀ ﻋﻠـﻰ ﺃﺻـ ﺢ ﺍﻷﻗـﻮﺍﻝ
ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻭﻟﻮ ﺭﺩﻭﻩ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻭﺇﱃ ﺃﻭﱄ ﺍﻷﻣﺮ ﻣﻨﻬﻢ ﻟﹶﻌﻠِﻤﻪ ﺍﻟﺬﻳﻦ ﻳـﺴﺘﻨﺒِﻄﹸﻮﻧﻪ ﻣِﻨـﻬﻢ﴾ ]ﺍﻟﻨـﺴﺎﺀ) [٨٣:ﺍﻟﻔﺘـﺎﻭﻯ ﺍﻟﺮﺿـﻮﻳﺔ
ﺍﳌﺨﺮﺟﺔ ] .(١٦٨/١٤ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺇﺫﺍ ﺃﻣﺮﻭﻛﻢ ﺑﻄﺎﻋﺔ ﺍﷲ ﻭﺭﺳﻮﻟﻪ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﻣﺎ ﺃﹶﻣﺮﻫﻢ ﺑﺎﻟﻌﺪﻝ ﺃﹶﻣﺮ ﺍﻟﻨﺎﺱ ﺑﻄﺎﻋﺘﻬﻢ ﻓﻴﻤﺎ ﻓﻴﻪ ﻃﺎﻋﺔ ﺍﷲ )(٧
ﻭﺭﺳﻮﻟﻪ ،ﻓﻼ ﻃﺎﻋﺔ ﳍﻢ ﰲ ﻏﲑ ﺫﻟﻚ ﻛﻤﺎ ﻳﺆﺧﺬ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻓﺈﻥ ﺗﻨﺎﺯﻋﺘﻢ ﰲ ﺷﻲﺀ﴾ ﻓﺈﻥ ﻣﻌﻨﺎﻩ ﻓﺈﻥ ﱂ ﻳﻌﻤﻠﻮﺍ ﺑﺎﳊﻖ
ﻓﻼ ﺗﻄﻴﻌﻮﻫﻢ ﻭﺭﺩﻭﺍ ﻣﺎ ﺗﺨﺎﻟﻔﺘﻢ ﻓﻴﻪ ﺇﱃ ﺣﻜﻢ ﺍﷲ ﻭﺭﺳﻮﻟﻪ .ﻓﺈﻥ ﻗﻴﻞ :ﻫﺬﺍ ﳜﺎﻟﻒ ﻣﺎ ﻫﻮ ﻣﺬﻫﺒﻜﻢ ﻣﻦ ﺃﻧﻪ ﳚﻮﺯ ﺍﻟﺘﻘﻠﱡﺪ ﻣﻦ
ﺍﻟﺴﻠﻄﺎﻥ ﺍﳉﹶﺎﺋِﺮ ،ﻭﻻ ﻳﺼﺢ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻪ ،ﻭﻻ ﻳﻨﻌﺰﻝ ﺍﻹﻣﺎﻡ ﺑﺎﻟﻔﺴﻖ ﻭﺍﳉﹶﻮﺭ ،ﺧﻼﻓﺎﹰ ﻟﻠﺸﺎﻓﻌﻲ ﰲ ﺍﻷﺧﲑ ﻣﻦ ﺫﻟﻚ .ﻗﻠﺖ:
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www.madinah.in
Madinah Gift Centre
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? ﺃﻱ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ١٢.ﻗﺮﺓ
اﻟﻴﻮم ِ ْاﻻ ٰ ِ ِ انْ ُ ١٢ﻗﺮﺓ ُ ْ
ﻛﻨﺘﻢ ُ ْ ِ ُ ْ َ
ﺗﺆﻣﻨﻮن ِﺑﺎﷲِ َو ْ َ ْ ﺳﻮل ﴾ ﻣﺪة ﺣﻴﺎﺗﻪ وﺑﻌﺪه إﱃ ﺳﻨﺘﻪ ،أي اﻛﺸﻔﻮا ﻋﻠﻴﻪ ﻣﻨﻬﻤﺎ ﴿ ِ ْ
)(٣ )(٢ )(١
أي إﱃ ﻛﺘﺎﺑﻪ ﴿ َو اﻟﺮ ُ ْ ِ
ﺃﻱ ﻋﻠﻰ ﺣﻜﻢ ﺍﷲ.
?
)(٦
ـﻧ
ﺗـﺎوﻳﻼ) ﴾(۵۹ﻣـﺂﻻ .و ﺰل ﳌـﺎ اﺧﺘـﺼﻢ )(٥
اﺣـﺴﻦ َ ْ ِ ْ ً
ﻮل ﺑـﺎﻟﺮأي ﴿و َ ْ َ ُ
ﺮد إﻟﻴﻬﻤﺎ ﴿َﺧ ْ ٌ ﴾ ﻟﻜﻢ ﻣـﻦ اﻟﺘﻨـﺎزع واﻟﻘـ ِ
)(٤
ذﻟﻚ﴾ أي اﻟ ّ
َِٰ ﻉ
ﻉ
ﻳﻬﻮدي وﻣﻨﺎﻓﻖ ﻓﺪﻋﺎ اﳌﻨﺎﻓﻖ إﱃ ﻛﻌﺐ ﺑـﻦ اﻷﺷـﺮف) (٧ﻟـﻴﺤﻜﻢ ﺑﻴﻨﻬﻤـﺎ ودﻋـﺎ اﻟﻴﻬـﻮدي إﱃ اﻟﻨﺒـﻲ ﺻـ اﷲ ﻋﻠﻴـﻪ ﺳـﻠﻢ ﻓﺄﺗﻴـﺎه
ﺇﳕﺎ ﻳﺼﺢ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﳝﻜﻨﻪ ﺍﻟﻘﻀﺎﺀ ﲝﻖ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﱂ ﳝﻜﻦ ﻓﻼ ﻳﺼﺢ ،ﻭﺇﳕﺎ ﺣﻜﻤﻨـﺎ ﺑـﺼﺤﺘﻪ ﰲ ﺣـﺎﻝ ﺍﻟﻘـﻀﺎﺀ ﲝـﻖ
ﻷﻧﻪ ﻗﺪ ﻇﻬﺮ ﺍﻟﻔﺴﻖ ﻭﺍﻧﺘﺸﺮ ﺍﳉﹶﻮﺭ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﺍﻷﻣﺮﺍﺀ ﺑﻌـﺪ ﺍﳋﻠﻔـﺎﺀ ﺍﻟﺮﺍﺷـﺪﻳﻦ ﻭﺍﻟـﺴﻠﹶﻒ ﻛـﺎﻧﻮﺍ ﻳﻨﻘـﺎﺩﻭﻥ ﳍـﻢ ﻭﻳﻘﻴﻤـﻮﻥ
ﺍﳉﹸﻤﻊ ﻭﺍﻷَﻋﻴﺎﺩ ﺑﺈﺫﻢ ،ﻭﻻ ﻳﺮﻭﻥ ﺍﳋﺮﻭﺝ ﻋﻠﻴﻬﻢ ﻷﻥ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻧﻮﺍ ﻳﻘﻠﹼﺪﻭﻥ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﻣﻊ ﺃﻥﹼ ﺍﳊﻖ ﻛـﺎﻥ ﻟــ ½ﻋﻠـﻲ¼
ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ﻧﻮﺑﺘﻪ ،ﻭﺍﻟﺘﺎﺑﻌﲔ ﻛﺎﻧﻮﺍ ﻳﻘﻠﹼﺪﻭﻥ ﻣﻦ ﺣﺠﺎﺝ ﻣﻊ ﺃﻧﻪ ﻛﺎﻥ ﺳﻠﻄﺎﻧﺎﹰ ﺟﺎﺋِﺮﺍﹰ ﻛﻤﺎ ﻧﺺ ﺑﻪ ﰲ "ﺍﳍﺪﺍﻳﺔ" ﻋﻠﻰ ﺃﻥ
ﺍﳌﺮﻭﻱ ﻋﻦ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺇﻥ ﻛﺎﻥ ﺍﻧﻌﺰﺍﻟﻪ ﺑﺎﻟﻔﺴﻖ ،ﻭﻟﻜﻦ ﺍﳌﺴﻄﻮﺭ ﰲ ﻛﺘﺐ ﺍﻟـﺸﺎﻓﻌﻴﺔ ﺃﻥﹼ ﺍﻹﻣـﺎﻡ ﻻ ﻳﻨﻌـﺰﻝ ﺑﺎﻟﻔـﺴﻖ ﻷﻥ ﰲ
ﺍﻧﻌﺰﺍﻟﻪ ﻭﻧﺼﺐ ﻏﲑﻩ ﺇﺛﺎﺭﺓ ﺍﻟﻔِﺘﻨﺔ ﻟِﻤﺎ ﻟﻪ ﻣﻦ ﺍﻟﺸﻮﻛﹶﺔ) .ﻗﹶﺒﺲ ﺍﻟﻨﲑﻳﻦ ،ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻛﺘﺎﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﻣﻀﺎﻑ ﻋﻠﻰ ﻭﻓﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﻓﹶﺮﺩﻭﻩ ﺇﱃ ﺍﷲ ﻭﺍﻟﺮﺳﻮﻝ﴾[ ﻋﻦ ﳎﺎﻫﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ،ﻗﺎﻝ :ﺇﱃ ﻛﺘﺎﺏ ﺍﷲ ﻭﺳﻨﺔ ﺭﺳﻮﻟﻪ ﻓﻔﻴﻪ ﺣﺠﻴﺔ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟـﺴﻨﺔ، )(٢
ﻭﺃﻤﺎ ﻣﻘﺪﻣﺎﻥ ﻋﻠﻰ ﺍﻟﺮﺃﻱ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﺃﹶﻱِ ﺍﻛﹾﺸِ ﹸﻔﻮﺍ ﻋﻠﻴﻪ ...ﺇﱁ[ ﻭﻗﺪ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻣﻨﻜِﺮﻭﺍ ﺍﻟﻘﻴﺎﺱِ ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺩﻟﻴ ﹲﻞ ﻋﻠـﻰ ﺣ
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ﺠﻴﺘـﻪ،ﻛﻴـﻒ ﻻ! ﻭﺭﺩ ﺍﳌﺨﺘﻠﹶـﻒِ )(٣
ﻓﻴﻪ ﺇﱃ ﺍﳌﻨﺼﻮﺹِ ﻋﻠﻴﻪ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺘﻤﺜﻴﻞ ﻭﺍﻟﺒﻨﺎﺀِ ﻋﻠﻴﻪ ﻭﻫﻮ ﺍﳌﹶﻌﻨِـ ﻲ ﺑﺎﻟﻘﻴـﺎﺱ ،ﻭﻳﺆﻳـﺪﻩ ﺍﻷﻣـﺮ ﺑـﻪ ﺑﻌـﺪ ﺍﻷﻣـﺮِ ﺑﻄﺎﻋـﺔ ﺍﷲ ﺗﻌـﺎﱃ
ﻭﺑﻄﺎﻋﺔ ﺭﺳﻮﻟِﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﺈﻧـﻪ ﻳـﺪﻝ ﻋﻠـﻰ ﺃﻥﹼ ﺍﻷﺣﻜـﺎﻡ ﺛﻼﺛـﺔﹲ :ﺛﺎﺑـﺖ ﺑﺎﻟﻜﺘـﺎﺏ ﻭﺛﺎﺑـﺖ ﺑﺎﻟـﺴﻨﺔ ﻭﺛﺎﺑـﺖ ﺑـﺎﻟﺮﺩ ﺇﻟﻴﻬﻤـﺎ
ﺑﺎﻟﻘﻴﺎﺱ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﺭﻭﺡ ،ﺑﻴﻀﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﺮﺩ ﺇﻟﻴﻬﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﺂﻻ[ ﺃﻱ ﻓﺎﻟﺘﺄﻭﻳﻞ ﻫﻨﺎ ﲟﻌﲎ ﺍﳌﺂﻝ ﻭﺍﻟﻌﺎﻗﺒﺔ ﻻ ﲟﻌﲎ ﺍﻟﺘﻔﺴﲑ ﻭﺍﻟﺘﺒﻴﲔ ﻓﻠﻪ ﺇﻃﻼﻗﺎﻥ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻓﺪﻋﺎ ﺍﳌﻨﺎﻓﻖ ﺇﱃ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ[ ﺃﻱ ﻃﻠﺐ ﺍﻟﺘﺤﺎﻛﹼﻢ ﺇﱃ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ ﺃﻱ ﻋﻨﺪﻩ ،ﻭﻗﻮﻟﻪ½ :ﻭﺩﻋﺎ ﺍﻟﻴﻬﻮﺩﻱ¼ ﺃﻱ )(٧
ﻃﻠﺐ ﺍﻟﺘﺤﺎﻛﹼﻢ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻱ ﻋﻨﺪﻩ ،ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﻧﺰﻟﺖ ﰲ ﺭﺟﻞ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻳﻘﺎﻝ ﻟﻪ ﺑِﺸﺮ
ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﻳﻬﻮﺩﻱ ﺧﺼﻮﻣﺔ ،ﻓﻘﺎﻝ ﺍﻟﻴﻬﻮﺩﻱ :ﻧﻨﻄﻠ ﻖ ﺇﱃ ﳏﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ ،ﻭﻗـﺎﻝ ﺍﳌﻨـﺎﻓﻖ :ﻧﻨﻄﻠـﻖ ﺇﱃ ﻛﻌـﺐ ﺑـﻦ
ﻱ ﺃﻥ ﻳﺨﺎﺻِﻤﻪ ﺇﻻﹼ ﺇﱃ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻓﻘـﻀﻰ ﺍﻷﺷﺮﻑ ﻭﻫﻮ ﺍﻟﺬﻱ ﲰﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﴿ﺍﻟﻄﺎﻏﻮﺕ﴾ ،ﻓﺄﰉ ﺍﻟﻴﻬﻮﺩ
ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻟﻠﻴﻬﻮﺩﻱ ،ﻓﻠﻤﺎ ﺧﺮﺟﺎ ﻣﻦ ﻋﻨﺪﻩ ﻟﺰﻣﻪ ﺍﳌﻨﺎﻓﻖ ،ﻭﻗﺎﻝ :ﺍﻧﻄﻠِﻖ ﺑﻨﺎ ﺇﱃ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻓﺄﺗﻴﺎ
ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻓﻘﺎﻝ ﺍﻟﻴﻬﻮﺩﻱ :ﺍﺧﺘﺼﻤﺖ ﺃﻧﺎ ﻭﻫﺬﺍ ﺇﱃ ﳏﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻱ ﻋﻨﺪﻩ ،ﻓﻘﹶﻀﻰ ﻋﻠﻴﻪ ﻓﻠﹶـﻢ ﻳـﺮﺽ
ﺻﻤﲏ ﺇﻟﻴﻚ ﺃﻱ ﻋﻨﺪﻙ ،ﻓﻘﺎﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻟﻠﻤﻨﺎﻓﻖ ﺃﻛﺬﻟﻚ؟ ﻓﻘﺎﻝ :ﻧﻌﻢ ،ﻓﻘﺎﻝ ﳍﻤﺎ ﻋﻤـﺮ ﺭﺿـﻲ ﺍﷲ ﺑﻘﻀﺎﺋﻪ ،ﻭﺯﻋﻢ ﺃﻧﻪ ﻳﺨﺎ ِ
ﻋﻨﻪ :ﺭﻭﻳﺪﺍﹰ ﺣﱴ ﺃﹶﺧﺮﺝ ﺇﻟﻴﻜﻤﺎ ،ﻓﺪﺧﻞ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﺒﻴﺖ ،ﻭﺃﺧﺬ ﺍﻟﺴﻴﻒ ﻭﺍﺷﺘﻤﻞ ﻋﻠﻴﻪ ﰒﹼ ﺧﺮﺝ ،ﻓﻀﺮﺏ ﺑﻪ ﺍﳌﻨﺎﻓﻖ ﺣﱴ
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Madinah Gift Centre
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ﺗـﺮ ا ِ َ ﻓﻘ ﻟﻠﻴﻬﻮدي ﻓﻠﻢ ﻳﺮض اﳌﻨﺎﻓﻖ وأﺗﻴﺎ ﻋﻤﺮ ﻓﺬﻛﺮ اﻟﻴﻬﻮدي ذﻟﻚ ﻓﻘﺎل ﻟﻠﻤﻨﺎﻓﻖ :أ ﻛـﺬﻟﻚ؟ ﻗـﺎل :ﻧﻌـﻢ ﻓﻘﺘﻠـﻪْ َ َ ﴿.
اﻟـﻢ َ َ
ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﺻﻴﻐﺔ ﻣﺒﺎﻟﻐﺔ ١٢.
اﻟﻄﺎﻏﻮت﴾ اﻟﻜﺜﲑ اﻟﻄﻐﻴﺎن وﻫﻮ ﻛﻌﺐ ﺑﻦ ُْ ِ ان َ َ َ ُ
ﻳﺘﺤﺎﻛﻤﻮا ا ِ َ ﻳﺮﻳﺪون َ ْ ُﻧﺰل ِ ْ
ﻣﻦ َ ْ ِ َ
ﻗﺒﻠﻚ ُ ِ ْ ُ ْ َ اﻟﻴﻚ َو َ ۤ
ﻣﺎ ا ْ ِ َ ُﻧﺰل ِ َ ْ َ ﻣﻨﻮا ِ َ ۤ
ﺑﻤﺎ ا ْ ِ َ ﻳﻦ َ ْ ُ ُ ْ َ
ﻳﺰﻋﻤﻮن َاﻧ ُ ْﻢ َ ُ ْ اﻟﺬ ْ َ
?
ِ
ﻗﻴﻞ ِﻴﺪا) (٢)﴾(۶۰ﻋﻦ اﳊﻖ)َ ﴿ .(٣و ِ َ
اذا ِ ْ َ ﺿﻠﻼ َﻌ ْ ً
ان ﻀِﻠ ُ ْﻢ َ ٰ اﻟﺸﻴﻄﻦ َ ْ
ﻳﺮﻳﺪ ْ ٰ ُ ﻳﻜ ُ ُ ْوا ﺑ ِ ٖ ﴾ وﻻ ﻳﻮاﻟﻮه ﴿ َو ُ ِ ْ ُ ان ْ ُﻣﺮوا َ ْاﻷﺷﺮف ﴿ َو َﻗ ْﺪ ا ِ ُ
)(١
ـﺼﺪون﴾ اﻳـﺖ ْ ُ ٰ ِ ِ
اﻟﻤﻨﻔﻘـ ْ َ َ ُ ْ َ اﻧـﺰل اﷲُ﴾ ﰲ اﻟﻘـﺮآن ﻣـﻦ اﳊ ُﻜـﻢ ﴿ َو ا ِ َ اﻟﺮ ُ ْ ِ
ﺳـﻮل﴾ ﻟـﻴﺤﻜﻢ ﺑﻴـﻨﻜﻢ ﴿َر َ ْ َ ﻌـﺎﻟﻮا ا ِ ٰ َ ۤ
ﻣـﺎ َ ْ َ َ َﻟ ُ ْـﻢ َ َ َ ْ
)(٤
ﻀﻲ ﺑﲔ ﻣﻦ ﻟﹶﻢ ﻳﺮﺽ ﺑﻘﻀﺎﺀ ﺍﷲ ﻭﻗﻀﺎﺀ ﺭﺳﻮﻟﻪ ﻋﺰﻭﺟﻞﹼ ﻭﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻓﱰﻟﺖ ﻫﺬﻩ ﺍﻵﻳـﺔ. ﺑﺮﺩ ﺃﻱ ﻣﺎﺕ ،ﻭﻗﺎﻝ :ﻫﻜﺬﺍ ﺃﹶﻗﹾ ِ
ﻕ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ) .ﺧﺎﺯﻥ ،ﺟﻤﻞ ،ﺻﺎﻭﻱ( ﻭﻗﺎﻝ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ :ﺇﻥﹼ ﻋﻤﺮ ﻓﺮﻕ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻓﺴﻤﻲ ﺍﻟﻔﺎﺭﻭ
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻛﻌﺐ ﺑﻦ ﺍﻷﺷﺮﻑ[ ﺑﻴﻦ ﺍﳌﺮﺍﺩ ﺑﻪ ﻷﻥ ﺍﻟﻄﺎﻏﻮﺕ ﺍﻟﻜﺎﻫﻦ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﺼﻨﻢ ﻭﻛﻞ ﺭﺃﺱ ﰲ ﺍﻟﻀﻼﻟﺔ ،ﻳﻜـﻮﻥ ﻭﺍﺣـﺪﺍﹰ )(١
ﺹ ﻓﻴﻜﻮﻥ ﺗﺴﻤﻴﺘﻪ ﺑﺬﻟﻚ ﺣﻘﻴﻘـﺔﹰ ﰲ ﻣﻔﻬﻮﻣـﻪ ﺍﻟﻮﺻـﻔﻲ ﺃﻱ ﻣـﻦ ﺑـﺎﺏ ﻭﲨﻌﺎﹰ ﻭﻣﺬﻛﺮﺍﹰ ﻭﻣﺆﻧﺜﺎﹰ.ﻭﻗﺪ ﻗﻴﻞ ﺇﻧﻪ ﺃﹸﻃﻠﻖ ﺍﻟﻌﺎﻡ ﻭﺃﹸﺭﻳﺪ ﺍﳋﺎ
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ﺇﻃﻼﻕ ﺍﻟﻌﺎﻡ ﻭﺇﺭﺍﺩﺓ ﺍﳋﺎﺹ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻔﻬﻮﻡ ﺍﻟﻮﺻﻔﻲ ﻭﺇﻥ ﻛﺎﻥ ﳎﺎﺯﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻌﲎ ﺍﻟﻌﻠﹶﻤ ﻲ) .ﺟﻤﻞ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﺿﻠـٰﻼ ﺑﻌﻴﺪﺍ﴾[ ﻟﻴﺲ ﺟﺎﺭﻳﺎﹰ ﻋﻠﻰ ﴿ﻳﻀﻠﹼﻬﻢ﴾ ،ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺟﻌﻞ ﻣﻜﺎﻥ ﺍﻹﺿﻼﻝ ،ﻓﻮﺿﻊ ﺃﺣـﺪ ﺍﳌـﺼﺪﺭﻳﻦ ﻣﻮﺿِـﻊ )(٢
ﺍﻵﺧﺮ ،ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭ ﺍﳌﻄﺎﻭِﻉ ﻳﻀِﻠﱡﻬﻢ ﺃﻱ ½ﻓﻴﻀِﻠﹼﻮﺍ ﺿﻼﻻﹰ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻋﻦ ﺍﳊﻖ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻌﻴﻦ ﺍﳌﺘﻌﻠِّﻖ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻭﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ...ﺇﱁ[ ﺗﻜﻤﻠﺔ ﳌﺎﺩﺓ ﺍﻟﺘﻌﺠـﺐ ﺑﺒﻴـﺎﻥ ﺇﻋﺮﺍﺿـﻬﻢ ﺻـﺮﳛﺎﹰ ﻋـﻦ ﺍﻟﺘﺤـﺎﻛﻢ ﺇﱃ ﻛﺘـﺎﺏ ﺍﷲ ﻭﺭﺳـﻮﻟﻪ ﻋﺰﻭﺟـﻞ )(٤
ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇِﺛﺮ ﺑﻴﺎﻥ ﺇﻋﺮﺍﺿﻬﻢ ﻋﻦ ﺫﻟﻚ ﰲ ﺿِﻤﻦ ﺍﻟﺘﺤﺎﻛﹸﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻳﻌﺮﺿﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﺼﺪ ﻫﻨﺎ ﲟﻌﲎ ﺍﻹﻋﺮﺍﺽ ﻻ ﲟﻌﲎ ﺻﺪﻩ ﻋﻦ ﻛﺬﺍ ﺃﻱ ﻣﻨﻌﻪ ﻭﺻﺮﻓﻪ ،ﻭﻣﻨﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺻﺪﻭﻛﹸﻢ )(٥
ﻋﻦ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ﴾ ]ﺍﻟﻔﺘﺢ﴿ [٢٥ :ﻭﺻﺪﻫﺎ ﻣﺎ ﻛﺎﻧﺖ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ﴾ ]ﺍﻟﻨﻤﻞ [٤٣ :ﻓﻬﻮ ﻣﺘﻌﺪ ﻭﻻﺯﻡ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺻﺪﻭﺩﺍ[ ﺃﻱ ﺇﻋﺮﺍﺿﺎﹰ ﺑﺎﻟﻜﻠﻴﺔ ،ﻓﺬﻛﺮ ﺍﳌﺼﺪﺭ ﻟﻠﺘﺄﻛﻴﺪ ﻭﺍﳌﺒﺎﻟﻐﺔ) .ﻛﺮﺧﻲ( )(٦
ﻗﻮﻟﻪ] :ﻳﺼﻨﻌﻮﻥ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻓﻜﻴﻒ﴾ ﰲ ﳏﻞ ﺍﻟﻨﺼﺐ ﺑﻔﻌﻞ ﻣﻀﻤﺮ ﺗﻘﺪﻳﺮﻩ ½ﻳﺼـﻨـﻌﻮﻥ¼ .ﻭﻗﻴـﻞ ﺇﻧـﻪ ﰲ ﻣﺤـﻞﱢ )(٧
ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺃﻧﻪ ﺧﺒﺮ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ½ﺻﻨـﻌﻬﻢ¼) ..ﺻﺎﻭﻱ ،ﺷﻴﺦ ﺯﺍﺩﻩ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ½] :ﻻ¼[ ﻳﺸﲑ ﺇﱃ ﻛﻮﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﰲ ½ﻛﻴﻒ¼ ﺇﻧﻜﺎﺭﻳﺎﹰ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﻳﺼﺪﻭﻥ﴾[ ﺃﻱ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﺍﻋﺘﺮﺍﺽ ،ﻭﻗﺪﻡ ﻋﻠﻴﻪ ﺍﻟﻘﺎﺿﻲ ﺃﻧﻪ ﻋﻄﻒ ﻋﻠﻰ ½ﺃﺻﺎﺑﺘﻬﻢ¼ .ﻭﻋﻠﻴﻪ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ )(٩
ﺃﺻﺎﺑﺘﻬﻢ ﻣﺼﻴﺒﺔ ﰲ ﺍﻟﺪﻧﻴﺎ) .ﺟﻤﻞ(
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Madinah Gift Centre
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اﻻ ِ ْ َ ً
اﺣـﺴﺎﻧﺎ﴾ ﺻـﻠﺤﺎ ﴿و َ ْ ِ ْ ً
ﺗﻮﻓﻴﻘـﺎ) ﴾(۶۲ﺗﺄﻟﻴﻔـﺎ ﺑـﲔ اﳋـﺼﻤﲔ ان﴾ ﻣـﺎ )ۤ َ ْ َ َ ﴿ (١
اردﻧـﺎ﴾ ﺑﺎﳌﺤﺎﻛﻤـﺔ إﱃ ﻏـﲑك ﴿ ِ ۤ ﻳﺤﻠﻔﻮن ِﺑﺎﷲِ ِ ْ
﴿َ ْ ُِْ َ
ﻗﻠـﻮﺑ ِ ِ ْﻢ﴾ ﻣـﻦ اﻟﻨﻔـﺎق) (٣وﻛـﺬﺑﻬﻢ ﰲ ﻳﻦ َ ْﻌﻠ َُـﻢ ا ُ
ﷲ َﻣـﺎ ِ ْ ُ ُ ْ اﻟـﺬ ْ َ
ـﻚ ِ ﺑﺎﻟﺘﻘﺮﻳﺐ ) (٢ﰲ اﳊ ُﻜﻢ دون اﳊﻤﻞ ﻋ ﻣﺮ اﳊﻖ﴿ .ا ُوﻟ ٓ ٰ ِ َ
ﺑﻠﻴﻐﺎ) ﴾(۶۳ﻣﺆﺛﺮا ﻓﻴﻬﻢ، ﻗﻞ ﻟ ُ ْﻢ ﴾ ﺷﺄن ﴿اَ ْ ُ ِ
ﻔﺴ ِ ْﻢ َ ْﻗﻮﻻ َ ِ ْ ً ﻋﺬرﻫﻢ ﴿ َ َﻓﺎ ْ ِ ْض َﻋﻨْ ُ ْﻢ﴾ ﺑﺎﻟﺼﻔﺢ ﴿ َو ﻋ ِْﻈ ُ ْﻢ﴾ ﺧ ِّﻮﻓﻬﻢ َ
اﷲ ﴿ َو ُ ْ
ﻴﻄـﺎع ﴾) (٥ﻓﻴﻤـﺎ ﻳـﺄﻣﺮ ﺑـﻪ وﳛﻜـﻢ)ِ ﴿ (٦ﺑـﺎ ِذ ِْن اﷲِ﴾
رﺳـﻮل ِاﻻ ﻟ ِ ُ َ َ ارﺳـﻠﻨﺎ ِ ْ
ﻣـﻦ ُ ْ ٍ أي ازﺟﺮﻫﻢ ﻟﲑﺟﻌﻮا ﻋﻦ ﻛﻔـﺮﻫﻢ)َ ﴿ .(٤و َ ۤ
ﻣـﺎ َ ْ َ ْ َ
ﺑﺄﻣﺮه ،ﻻ ﻟﻴُﻌ وﳜﺎﻟ َﻒ ﴿ َو َ ْﻟﻮ َاﻧ ُ ْﻢ ا ِ ْذ ﻇﻠ َُﻤﻮا َا ْ ُ َ
ﻔﺴ ُ ْﻢ﴾ ﺑﺘﺤﺎﻛﻤﻬﻢ إﱃ اﻟﻄﺎﻏﻮت ﴿ َ ٓ ُ ْ َ
)(٩ )(٨ )(٧
ﺟﺎءوك ﴾ ﺗﺎﺋﺒﲔ ﴿ َ ْ َ ْ
ﻓﺎﺳﺘﻐ َ ُ وا اﷲَ
ﺟﺎﺀﻭﻙ¼١٢. ﺃﻱ ﰲ ½ ٓ
ﺳﻮل﴾ ﻓﻴﻪ اﻟﺘﻔﺎت ﻋﻦ اﳋﻄﺎب)............................................................ (١٠ واﺳﺘﻐ َ َ َﻟ ُ ُﻢ اﻟﺮ ُ ْ ُ
َ َْْ
?
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ﻷﻥ ﻣﻌﻤﻮﻝ ﺍﻟﺼﻔﺔ ﻻ ﻳﻌﻤﻞ ﻓﻴﻤﺎ ﻗﺒﻠﹶﻬﺎ) .ﻗﹶﺒﺲ ﺍﻟﻨﲑﻳﻦ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﺇﻻ ﻟﻴﻄﺎﻉ﴾[ ﻫﺬﻩ ﻻﻡ ﻛﻲ ،ﻭﺍﻟﻔﻌﻞ ﺑﻌﺪﻫﺎ ﻣﻨﺼﻮﺏ ﺑﺈﺿﻤﺎﺭ ½ﺃﻥ¼ ،ﻭﻫﺬﺍ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻔﺮﻍﹲ ﻣﻦ ﺍﳌﻔﻌﻮﻝ ﻟﻪ ،ﻭﺍﻟﺘﻘﺪﻳﺮ :ﻭﻣـﺎ )(٥
ﺃﺭﺳﻠﻨﺎ ﻣﻦ ﺭﺳﻮﻝ ﻟﺸﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺇﻻ ﻟﻠﻄﱠﺎﻋﺔ ،ﻭ﴿ﺑﺈﺫﻥ ﺍﷲ﴾ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ ﺃﺣﺪﻫﺎ :ﻣﺘﻌﻠﻖ ﺑـ ﴿ﻳﻄﺎﻉ﴾ ﻭﺍﻟﺒﺎﺀ ﻟﻠـﺴﺒﺒﻴﺔ ،ﻭﺇﻟﻴـﻪ
ﺫﻫﺐ ﺃﺑﻮ ﺍﻟﺒﻘﹶﺎﺀ ،ﻗﺎﻝ :ﻭﻗﻴﻞ ﻫﻮ ﻣﻔﻌﻮﻝ ﺑﻪ ﺃﻱ ﺑﺴﺒﺐ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ .ﺍﻟﺜﺎﱐ :ﺃﻥ ﻳﺘﻌﻠﱠﻖ ﺑـ ﴿ﺃﺭﺳﻠﻨﺎ﴾ ﺃﻱ ﻭﻣﺎ ﺃﺭﺳـﻠﻨﺎ ﺑـﺄﻣﺮ ﺍﷲ ﺃﻱ
ﺑﺸﺮﻳﻌﺘﻪ .ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﻳﺘﻌﻠﱠﻖ ﲟﺤﺬﻭﻑ ﻋﻠﻰ ﺃﻧﻪ ﺣﺎﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﰲ ﴿ﻳﻄﺎﻉ﴾ﻭﺑﻪ ﺑﺪﺃ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﻓﻴﻤﺎ ﻳﺄﻣﺮ ﺑﻪ ﻭﳛﻜﻢ[ ﺇﻳﻀﺎﺣﻪ ﺃﻥ ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻮﻝ ﳌﹼﺎ ﱂ ﻳﻜﻦ ﺇﻻ ﻟﻴﻄﺎﻉ ﻛﺄﻥﹼ ﻣﻦ ﱂ ﻳﻄِﻌـﻪ ﻭﱂ ﻳـﺮﺽ ﲝﻜﻤـﻪ ﱂ ﻳﻘﺒـﻞ )(٦
ﺭﺳﺎﻟﺘﻪ ﻭﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﻛﺎﻥ ﻛﺎﻓﺮﺍﹰ ﻳﺴﺘﻮﺟِﺐ ﺍﻟﻘﺘ ﹶﻞ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺄﻣﺮﻩ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑﺎﻹﺫﻥ ﺍﻹﺭﺍﺩﺓ ،ﻭﺇﻻ ﻓﻴﻠﺰﻡ ﻋﻠﻴـﻪ ﺃﻥ ﻻ ﻳﺘﺨﻠﹼـﻒ ﻋـﻦ ﻃﺎﻋـﺔ ﺃﺣـﺪ ،ﻷﻥ ﻣـﺎ ﺃﺭﺍﺩ ﺍﷲ ﻭﻗﻮﻋـﻪ )(٧
ﺴﺮ ﺑﻘﻮﻟﻪ½ :ﺑﺄﻣﺮﻩ¼ ﻷﻧﻪ ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺍﻹﺭﺍﺩﺓ ﺍﻷﻣﺮ ﻭﻻ ﻋﻜﺲ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ ﻭﺍﻗﻊ ﻭﻻ ﺑﺪ ،ﻣﻊ ﺃﻥﹼ ﺍﻟﻮﺍﻗﻊ ﺧﻼﻓﻪ ،ﻓﺪﻓﹶﻊ ﺫﻟﻚ ﺍﳌﻔ
ﻗﻮﻟﻪ] :ﺑﺘﺤﺎﻛﹸﻤِﻬﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻵﻳﺔ ﻧﺰﻟﺖ ﻓﻴﻤﻦ ﺗﻘﺪﻡ ﺫﻛﹸﺮﻩ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻭﻫﻢ ﺍﻟـﺬﻳﻦ ﻇﻠﻤـﻮﺍ ﺃﻧﻔـﺴﻬﻢ )(٨
ﺑﺎﻟﺘﺤﺎﻛﹸﻢ ﺇﱃ ﺍﻟﻄﺎﻏﻮﺕ ﻭﺍﻟﻔِﺮﺍﺭ ﻣﻦ ﺍﻟﺘﺤﺎﻛﹸﻢ ﺇﱃ ﺍﻟﺮﺳﻮﻝ) .ﺷﻴﺦ ﺯﺍﺩﻩ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﺎﺋﺒﲔ[ ﺇﳕﺎ ﻗﻴﺪ ﺑﻪ ﻷﻥ ﳎﻴﺌﻬﻢ ﻣﻄﻠﻘﺎﹰ ﻣﺘﺤﻘﻖ ﻛﻤﺎ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ﴿ :ﰒ ﺟﺎﺀﻭﻙ﴾ ﰲ ﻣﺎ ﻣﺮ ﺁﻧِﻔﺎﹰ ﻓﻼ ﻭﺟﻪ ﻟِﺠﻌﻠـﻪ )(٩
ﻣﺪﺧﻮﻝ ﴿ﻟﻮ﴾ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻟﻨﻔﻲ] .ﻋﻠﻤﻴﺔ[
) (١٠ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺍﻟﺘﻔﺎﺕ ﻋﻦ ﺍﳋﻄﺎﺏ[ ﺃﻱ ﺇﱃ ﺍﻟ ﻐﻴﺒﺔ ﰲ ﻗﻮﻟﻪ﴿ :ﻭﺍﺳﺘﻐﻔﹶﺮ ﳍﻢ ﺍﻟﺮﺳﻮﻝﹸ﴾ ﺣﻴﺚ ﱂ ﻳﻘﻞﹾ ½ﻭﺍﺳـﺘﻐﻔﹶﺮﺕ ﳍـﻢ¼ ،ﺑـﻞ ﻗـﺎﻝ
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ﲢﻜﻴﻤﻚ ﻭﻋﺪ ﻡ ﻭِﺟﺪﺍﻢ ﺍﳊﺮﺝ ﻭﺗـﺴﻠﻴﻤﻬﻢ ﻷﻣـﺮﻙ .ﻭ﴿ﺑﻴﻨـﻬﻢ﴾ ﻇـﺮﻑ ﻣﻨـﺼﻮﺏ ﺑــ ﴿ﺷـﺠﺮ ،﴾ﻭﻗﻮﻟـﻪ﴿ :ﰒ ﻻ ﳚـﺪﻭﺍ﴾
ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﻳﺤﻜﹼﻤﻮﻙ﴾ ،ﻭﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﻌﺪﻱ ﻻﺛﻨﲔ ﻓﻴﻜﻮﻥ ﺍﻷﻭﻝ ½ﺣﺮﺟﺎﹰ¼ ،ﻭﺍﻟﺜﺎﱐ ﺍﳉﺎﺭ ﻗﺒﻠﹶﻪ ﻓﻴﺘﻌﻠﱠـﻖ ﲟﺤـﺬﻭﻑ،
ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺘﻌﺪﻱ ﻟﻮﺍﺣﺪ ﻓﻴﺠﻮﺯ ﰲ ﴿ﰲ ﺃﻧﻔﺴﻬﻢ﴾ ﻭﺟﻬﺎﻥ ،ﺃﹶﺣﺪﳘﺎ :ﺃﻧﻪ ﻣﺘﻌﻠﱢﻖ ﺑـ ﴿ﻳﺠﺪﻭﺍ﴾ ﺗﻌﻠﱡ ﻖ ﺍﻟﻔﹶﻀﻼﺕ .ﻭﺍﻟﺜـﺎﱐ :ﺃﻥ
ﻳﺘﻌﻠﹼﻖ ﲟﺤﺬﻭﻑ ﻋﻠﻰ ﺃﻧﻪ ﺣﺎﻝﹲ ﻣﻦ ﴿ﺣﺮﺟﺎﹰ﴾ ﻷﻥ ﺻﻔﺔ ﺍﻟﻨﻜﺮﺓ ﳌﱠﺎ ﻗﹸﺪﻣﺖ ﻋﻠﻴﻬـﺎ ﺍﻧﺘـﺼِﺒﺖ ﺣـﺎﻻﹰ .ﻭﻗﻮﻟـﻪ﴿ :ﳑـﺎ ﻗﹶـﻀﻴﺖ ﴾ﻓﻴـﻪ
ﻭﺟﻬﺎﻥ ،ﺃﺣﺪﳘﺎ :ﺃﻧﻪ ﻣﺘﻌﻠﱢﻖ ﺑﻨﻔﺲ ﴿ﺣﺮﺟﺎﹰ﴾ ﻷﻧﻚ ﺗﻘﻮﻝ½ :ﺣﺮ ﺟﺖ ﻣﻦ ﻛﹶﺬﹶﺍ¼ ،ﻭﺍﻟﺜﺎﱐ :ﺃﻧﻪ ﻣﺘﻌﻠـﻖ ﲟﺤـﺬﻭﻑ ﻓﻬـﻮ ﰲ ﳏـﻞ
ﻧﺼﺐ ﻷﻧﻪ ﺻﻔﺔ ﻟـ ½ﺣﺮﺟﺎﹰ¼ .ﻭﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺷﺮﻭﻁ ﺛﻼﺛﺔ ﻟﻜﻤﺎﻝ ﺍﻹﳝﺎﻥ ،ﻭﻫـﺬﻩ ﺍﻵﻳـﺔ ﲟﻌـﲎ ﻗﻮﻟـﻪ ﺗﻌـﺎﱃ﴿ :ﻭﺇﺫﺍ ﺩﻋـﻮﺍ ﺇﱃ ﺍﷲ
ﺿﻮﻥ ﻭﺇﻥ ﻳﻜﻦ ﳍﻢ ﺍﳊﻖ ﻳﺄﺗﻮﺍ ﺇﻟﻴﻪ ﻣﺬﻋِـﻨِـﲔ﴾ ]ﺍﻟﻨﻮﺭ .[٤٩:٤٨ :ﻭﺍﻋﻠﹶـﻢ ﺃﻥﹼ ﰲ ﻫـﺬﻩ ﻭﺭﺳﻮﻟﻪ ﻟﻴﺤﻜﹸﻢ ﺑﻴﻨﻬﻢ ﺇﺫﺍ ﹶﻓﺮﻳِﻖ ﻣﻨﻬﻢ ﻣﻌﺮِ
ﺍﻵﻳﺎﺕ ﺩﻻﺋﻞﹶ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺭﺩ ﺷﻴﺌﹰﺎ ﻣﻦ ﺃﹶﻭﺍﻣﺮِ ﺍﷲ ﻭﺃﹶﻭﺍﻣِﺮِ ﺍﻟﺮﺳﻮﻝ ﻋﺰﻭﺟﻞﹼ ﻭﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻬﻮ ﺧﺎﺭﺝ ﻋـﻦ ﺍﻹﺳـﻼﻡ ،ﺳـﻮﺍ ٌﺀ
ﺭﺩﻩ ﻣﻦ ِﺟﻬﺔ ﺍﻟﺸﻚ ﺃﻭ ﻣِﻦ ﺟِﻬﺔ ﺍﻟﺘﻤـﺮﺩ ،ﻭﺫﻟﻚ ﻳﻮ ِﺟﺐ ﺻﺤﺔ ﻣﺎ ﺫﻫﺒﺖِ ﺍﻟﺼﺤﺎﺑﺔﹸ ﺇﻟﻴﻪ ﻣِﻦ ﺍﳊﹸﻜﹾﻢ ﺑﺎﺭﺗﺪﺍﺩ ﻣﺎﻧِﻌِﻲ ﺍﻟﺰﻛﺎﺓ ﻭﻗـﺘﻠِﻬﻢ،
ﻭﺳﺒﻲ ﺫﹶﺭﺍﺭِﻳﻬﻢ .ﻓﺎﺗﺒﺎﻉ ﺍﻟﺮﺳﻮﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﺮﺽ ﻋﲔٍ ﰲ ﺍﻟﻔـﺮﺍﺋﺾ ﺍﻟﻌﻴﻨﻴـﺔ ،ﻭﻓـﺮﺽ ﻛﻔﺎﻳـﺔٍ ﰲ ﺍﻟﻔـﺮﻭﺽ ﻋﻠـﻰ ﺳـﺒﻴﻞ
ﺍﻟﻜﻔﺎﻳﺔ ،ﻭﻭﺍﺟﺐ ﰲ ﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻭﺳﻨﺔ ﰲ ﺍﻟﺴﻨﻦ ،ﻭﻫﻜﺬﺍ ﻭﳐﺎﻟﻔﺘﻪ ﺗﺰِﻳﻞ ﻧِﻌﻤﺔﹶ ﺍﻹﺳﻼﻡ
ﻛﻪ ﻫﺮﻛﺰ ﲟﱰﻝ ﳔﻮﺍﻫﺪ ﺭﺳﻴﺪ ﺧﻼﻑ ﺑﻴﻤﱪ ﻛﺴﻰ ﺭﻩ ﻛﺰﻳﺪ
ﻓﺎﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻫﻮ ﺍﻟﺪﻟﻴﻞﹸ ﰲ ﻃﺮﻳﻖ ﺍﳊﻖ ،ﻭﳐﺎﻟﻔﺔﹸ ﺍﻟﺪﻟﻴﻞ ﺿﻼﻟﺔ .ﻗﺎﻝ ﺍﳊﺎﻓﻆ:
ﻛﻪ ﻣﻦ ﲞﻮﻳﺶ ﳕﻮﺩﻡ ﺻﺪ ﺍﻫﺘﻤﺎﻡ ﻭﻧﺸﺪ) .ﲰﲔ ،ﺻﺎﻭﻱ ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ( ﺑﻜﻮﻯ ﻋﺸﻖ ﻣﻨﻪ ﰊ ﺩﻟﻴﻞ ﺭﺍﻩ ﻗﺪﻡ
٣١٧
www.madinah.in
Madinah Gift Centre
`
ﻳﺠﺪوا َا ْ ُ ِﺷﺠﺮ﴾ اﺧﺘﻠﻂ ﴿ﺑَ ْ َﻨ ُ ْﻢ ُﺛﻢ َﻻ َ ِ ُ ْ
َ ََ
)(١
ُـﺴﻠﻤﻮا﴾ ﻳﻨﻘـﺎدوا ﳊﻜﻤـﻚﻗﻀﻴﺖ﴾ ﺑـﻪ ﴿ َو َ ُ ْ ـﻜﺎ ﴿ﻣﻤﺎ َ َ ْ َ َ َ ًﺟﺎ﴾ ﺿﻴﻘﺎ أو ﺷ ّ ﻔﺴ ِ ْﻢ
دﻳـﺎر ُ ْ
ِﻛﻢ﴾ ﻛﻤـﺎ ﺟـﻮا ِ ْ
ﻣـﻦ ِ َ اﻗﺘﻠـﻮا َا ْ ُ َ ُ ْ
ﻔـﺴﻜﻢ َاو ِ ا ْ ُ ُ ْ ﻣﻔﺴِ ﺮة )ُ ُ ْ ﴿ (٢
ان﴾ ّ َ ْ َﻨﺎ َﻋﻠ َْﻴ ِ ْﻢ َ ِ ﴿ َ ْﺴﻠ ِ ْ ً ) ﴾(۶۵ﻣﻦ ﻏﲑ ﻣﻌﺎرﺿﺔَ ﴿ .و َ ْﻟﻮ َاﻧﺎ َﻛ
ﻗﻠﻴﻞ﴾ ﺑﺎﻟﺮﻓﻊ) (٤ﻋ اﻟﺒﺪل) ،(٥واﻟﻨﺼﺐ ﻋ اﻻﺳﺘﺜﻨﺎء
ﻓﻌﻠﻮه﴾ أي اﳌﻜﺘﻮب ﻋﻠﻴﻬﻢ ﴿ ِاﻻ َ ِ ْ ٌ
)(٣
ﻛﺘﺒﻨﺎ ﻋ ﺑﲏ إﺳﺮاﺋﻴﻞ ﴿ﻣﺎ َ َ ُ ْ ُ
ﺗﺜ ِ ْ ًﺘﺎ) ﴾(۶۶ﲢﻘﻴﻘﺎ اﺷﺪ َ ْ ﻳﻮﻋﻈﻮن ﺑ ِ ٖ ﴾ ﻣﻦ ﻃﺎﻋﺔ اﻟﺮﺳﻮل ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﴿ َﻟ َ َ
ﺎن َﺧ ْ ًا ﻟ ُ ْﻢ َو َ َ ﴿ﻣﻨْ ُ ْﻢ َو َ ْﻟﻮ َاﻧ ُ ْﻢ َ َ ُ ْ
ﻓﻌﻠﻮا َﻣﺎ ُ ْ َ ُ ْ َ
ﻋﻈـ ْ ً ) ﴾(۶۷ﻫـﻮ اﳉﻨـﺔ﴿ .و َﻟ َ َ ْ
ـﺪﻳﻨٰ ُ ْﻢ ِ َ ً
اﻃـﺎ اﺟـﺮا َ ِ ﻣﻦ ُ ۤ
ﻟـﺪﻧﺎ﴾ ﻣـﻦ ﻋﻨـﺪﻧﺎ ﴿ َ ْ ً ﻹﳝﺎﻢ)﴿ .(٦و ا ًِذا﴾ أي ﻟﻮ ﺛﺒﺘﻮا)َ ٰ ﴿ (٧
ﻻﺗ ْ ٰﻨ ُ ْﻢ ْ
ﻣﺴﺘﻘ ِ ْ ً ) .﴾(۶۸ﻗﺎل ﺑﻌﺾ اﻟﺼﺤﺎﺑﺔ ﻟﻠﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ :ﻛﻴﻒ ﻧﺮاك ﰲ اﳉﻨﺔ وأﻧﺖ ﰲ اﻟﺪرﺟﺎت اﻟﻌ وﳓﻦ أﺳﻔﻞ
ْ َ
? ﺃﻱ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻵﰐ١٢.ﻙ
ﻳﻦ اَ ْ َ َ ﺳﻮل ﴾ ﻓﻴﻤﺎ أﻣﺮا ﺑﻪ ﴿ َ ُ ٰٓ ِ َ
ﻓﺎوﻟﺌﻚ َﻣ َﻊ ِ )(٨
ﻣﻦ اﻟﻨﺒ ِ ٖ ّ َ َو اﻟﺼﺪ ْﻘ ِ ْ َ ﴾
ﷲ َﻋﻠ َْﻴ ِ ْﻢ َ
ﻌﻢ ا ُ اﻟﺬ ْ َ ﻳﻄﻊ ِاﷲَ َو اﻟﺮ ُ ْ َ ﻣﻨﻚ ؟ ﻓ لَ﴿ :و َ ْ
ﻣﻦ ِ
ﺼﻠﺤِ ْ َ ﴾ ﻏﲑ ﻣﻦ ﺪاء﴾ اﻟﻘﺘ ) (١٠ﰲ ﺳﺒﻴﻞ اﷲ ﴿َو اﻟ ِ أﻓﺎﺿﻞ أﺻﺤﺎب اﻷﻧﺒﻴﺎء ،ﳌﺒﺎﻟﻐﺘﻬﻢ) (٩ﰲ اﻟﺼﺪق واﻟﺘﺼﺪﻳﻖ ﴿ َو اﻟﺸ َ َ ٓ ِ
ﻗﻮﻟﻪ] :ﻳﻨﻘﺎﺩﻭﺍ ﻟِﺤﻜﻤِﻚ[ ﻓﺴﺮ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺎﻻﻧﻘﻴﺎﺩ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﺃﻣـﺮﺍﹰ ﻭﺭﺍﺀ ﺍﻟﺘـﺼﺪﻳﻖ ﺍﳌﻌﺘـﱪ ﰲ ﺍﻹﳝـﺎﻥ ،ﻭﻫـﻮ ﺗـﺮﻙ ﺍﻹﺑـﺎﺀ )(١
ﻭﺍﳉﹸﺤﻮﺩ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺍﳊﻖ) .ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[
0 0
0 0
ﺴﺮﺓ[ ﺃﻱ ﲟﱰﻟﺔ ½ﺃﻱ¼ ﺍﻟﺘﻔﺴﲑﻳﺔ ،ﻷﻥ ﴿ﻛﹶﺘﺒﻨﺎ﴾ ﰲ ﻣﻌﲎ ½ﺃﹶﻣﺮﻧﺎ¼ ،ﻓﺎﻷﻣﺮ ﺑﺎﻟﻘﺘـﻞ ﺃﻭ ﺍﳋـﺮﻭﺝ ﺗﻔـﺴﲑ ﻟﻠﻜﺘﺎﺑـﺔ ،ﻭﻳـﺼﺢ ﻗﻮﻟﻪ] :ﻣﻔ )(٢
ﻛﻮﺎ ﻣﺼﺪﺭﻳﺔ ﺃﻱ ﻗﺘﻞ ﺃﻧﻔﺴﻬﻢ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓـ ﴿ﻛﹶﺘﺒﻨﺎ﴾ ﲟﻌﲎ ½ﺃﹶﻟﺰﻣﻨﺎ¼) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺍﳌﻜﺘﻮﺏ ﻋﻠﻴﻬﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﻀﻤﲑ ﺭﺍﺟﻊ ﻟﻠﻤﻜﺘﻮﺏ ﺍﻟﺸﺎﻣﻞ ﻟﻠﻘﺘﻞ ﻭﺍﳋﺮﻭﺝ ﻟﺪﻻﻟﺔ ﺍﻟﻔﻌﻞ ﻋﻠﻴـﻪ ﺃﻭ ﻫـﻮ ﻋﺎﺋـﺪ ﻋﻠـﻰ )(٣
ﺍﻟﻘﺘﻞ ﻭﺍﳋﺮﻭﺝ ،ﻭﻟﻠﻌﻄﻒ ﺑـ ﴿ﺃﻭ﴾ ﻟﺰِﻡ ﺗﻮﺣﻴﺪ ﺍﻟﻀﻤﲑ ﻷﻧﻪ ﻋﺎﺋﺪ ﻷﺣﺪ ﺍﻷﻣﺮﻳﻦ) .ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺎﻟﺮﻓﻊ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺍﻟﻘﺮﺍﺀﺗﲔ ﺍﻟﺴﺒﻌﻴﺘﲔ ﻋﻠﻰ ﻭﻓﹾﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﺍﻟﺒﺪﻝ[ ﺃﻱ ﻣﻦ ﺍﻟﻮﺍﻭ ﻭﻫﻮ ﺍﳌﺨﺘﺎﺭ ﻷﻧﻪ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻛﻼﻡ ﺗﺎﻡ ﻏـﲑ ﻣﻮﺟـﺐ ،ﻭﻗﻮﻟـﻪ½ :ﻭﺍﻟﻨـﺼﺐِ ﻋﻠـﻰ ﺍﻻﺳـﺘﺜﻨﺎﺀ¼ ﺃﻱ )(٥
ﻋﻠﻰ ﺍﳌﺮﺟﻮﺡ ﻣﻦ ﺍﻟﻨﺼﺐ ﺑﻌﺪ ﺍﻟﻨﻔﻲ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﲢﻘﻴﻘﹰﺎ ﻹﳝﺎﻢ[ ﺃﺷﺎﺭ ﺑـﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺘﺜﺒﻴـﺖ ﲟﻌـﲎ ﺍﻋﺘﻘـﺎﺩ ﻛـﻮﻥ ﺍﻟـﺸﻲﺀ ﺛﺎﺑﺘـﺎﹰ ،ﻭﻣﻔﻌﻮﻟـﻪ ﳏـﺬﻭﻑ ،ﻭﺇﻟﻴـﻪ ﺃﺷـﺎﺭ ﺑﻘﻮﻟـﻪ: )(٦
½ﻹﳝﺎﻢ¼] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻟﻮ ﺛﹶﺒﺘﻮﺍ[ ﻫﺬﺍ ﻟﻴﺲ ﺗﻔﺴﲑﺍ ﻟـ½ﺇﺫﺍ¼ ﺑﻞ ﻫﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻘﺪﻳﺮ ½ﻟﻮ¼ ﺑﻌﺪﻫﺎ ،ﻭﻗﻮﻟﻪَ ½ :ﻻ ٰ َﺗ ْ ٰﻨ ُ ْﻢ¼ ﺟﻮﺍﺑﻬﺎ) .ﺟﻤﻞ( )(٧
ﺏ .ﻭﰲ ﻛﻼﻣﻪ ﺍﻛﺘﻔﺎﺀ ﺃﻱ ﻭﻓﻴﻤﺎ ﻧﻬﻴﺎ ﻋﻨﻪ ـﻲ ﲢـﺮﱘٍ ﺃﻭ ﻛﹶﺮﺍﻫـﺔٍ ،ﻓـﺎﳌﺮﺍﺩ ﺑﺎﻟﻄﺎﻋـﺔ ﻗﻮﻟﻪ] :ﻓﻴﻤﺎ ﺃﹶﻣﺮﺍ ﺑﻪ[ ﺃﻱ ﺃﻣﺮ ﺇﳚﺎ ٍ
ﺏ ﺃﻭ ﻧﺪٍ )(٨
ﺍﻻﻧﻘﻴﺎﺩ ﺍﻟﺘﺎ ﻡ ﳉﻤﻴﻊ ﺍﻷَﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﳌﺒﺎﻟﻐﺘﻬﻢ ...ﺇﱁ[ ﻭﺳﻤﻮﺍ ½ﺻﺪﻳﻘﲔ¼ ﳌﺒﺎﻟﻐﺘِﻬﻢ ﰲ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﺼﺪﻳﻖ] .ﻋﻠﻤﻴﺔ[ )(٩
ٓ
ﺍﻟﺸﻬﺪﺍﺀ﴾ ﲨﻊ ﺷﻬﻴﺪ ﻻ ﲨﻊ ﺷﺎﻫﺪ] .ﻋﻠﻤﻴﺔ[ ) (١٠ﻗﻮﻟﻪ] :ﺍﻟﻘﹶﺘﻠﻰٰ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :
٣١٨
www.madinah.in
Madinah Gift Centre
`
? ﻧﺼﺐﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰﺃﻭﺍﳊﺎﻝ١٢.ﻙ
رﻓﻴﻘﺎ) ﴾(۶۹رﻓﻘﺎء ﰲ اﳉﻨﺔ ﺑﺄن ﻳﺴﺘﻤﺘﻊ ﻓﻴﻬﺎ ﺑﺮؤﻳﺘﻬﻢ وزﻳﺎرﻢ واﳊـﻀﻮر ﻣﻌﻬـﻢ وإن
ﺌﻚ )ً ْ ِ َ (٢ ذﻛﺮ ﴿ َو َ ُ َ
ﺣﺴﻦ ُاوﻟ ٰٓ ِ َ
)(١
ﻉ
ﺣﺬرﻛﻢ ) ﴾(٦ﻣـﻦ ﻋـﺪوﻛﻢ أي اﺣﺘ ـﺮزوا ﻣﻨـﻪ وﺗﻴﻘﻈـﻮا ﻟـﻪ ﴿ َﻓـﺎ ْ ِ ُ ْوا﴾ ﺧﺬوا ِ ْ َ ُ ْ ﻳﻦ َ ُ ْ
ﻣﻨﻮا ُ ُ ْ ﻣﺜﻞ ﺧﺒﲑ﴾َ ﴿ .ﻳﺎﻳ َ ﺎ ِ )(٥
اﻟﺬ ْ َ ُ ﻚُﻳ َﻨ ِّﺒُﺌ َ
? ﻣﻊ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ١٢.ﻙ
ﻟﻤﻦ ﻟ ُ َﺒﻄ َﺌﻦ﴾ ﺟﻤﻴﻌﺎ) ﴾(۷۱ﳎﺘﻤﻌﲔ َ﴿ .و ِان ِ ْ ُ ْ
ﻣﻨﻜﻢ َ َ ْ
)(٧
ﺛﺒﺎت﴾ ﻣﺘﻔ ّﺮﻗﲔ ﺳﺮﻳﺔ ﺑﻌﺪ أ ُﺧﺮى ﴿ َاو ِ ا ْ ِ ُ ْوا َ ِ ْ ً اﻀﻮا إﱃ ﻗﺘﺎﻟﻪ ﴿ ُ َ ٍ
? ﺃﻱ ﰲ ½ﻟﻴﺒﻄﺌﻦ¼١٢.
ﻟﻴﺘــﺄﺧﺮن ﻋ ـﻦ اﻟﻘﺘــﺎل) (٨ﻛﻌﺒــﺪ اﷲ ﺑ ـﻦ أ ُﰊ اﳌﻨــﺎﻓﻖ وأﺻــﺤﺎﺑﻪ ،وﺟﻌﻠــﻪ ﻣــﻨﻬﻢ ﻣ ـﻦ ﺣﻴــﺚ اﻟﻈــﺎﻫﺮ) ،(٩واﻟ ـﻼم ﰲ اﻟﻔﻌــﻞ
ﻴﺪا) ﴾(۷۲ﺣﺎﺿﺮا ﻓﺄ ُﺻﺎب.
ﻣﻌ ُ ْﻢ َﺷ ِ ْ ً ﻌﻢ اﷲُ َﻋ َ ا ِذْ َ ْﻟﻢ َ ُ ْ
ﻗﺪ اَ ْ َ َ ﻣﺼ ْ َﺒ ٌﺔ﴾ ﻛﻘﺘﻞ وﻫﺰﳝﺔ ﴿ َ َ ﻓﺎن َ َاﺻﺎﺑَ ْ ُ ْ
ﻟﻠﻘﺴﻢ ﴿ َ ِ ْ
)(١٠
ﻛﻦ َ ﻗﺎل َ ْ ﺘﻜﻢ ِ
ﻗﻮﻟﻪ] :ﻏﲑ ﻣﻦ ﺫﹸﻛﺮ[ ﺃﺗﻰ ﺑﻪ ﺩﻓﻌﺎﹰ ﻟﻠﺘﻜﺮﺍﺭ ﻷﻥ ﲨﻴﻊ ﻣﻦ ﺗﻘﺪﻡ ﺻﺎﳊﻮﻥ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(١
اوﻟﺌﻚ ﴾[ ﺃﻱ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﺻﻨﺎﻑ ﺍﻷﺭﺑﻌﺔ ﻓﻼ ﺇﺷﻜﺎﻝ ﰲ ﺇﻓﺮﺍﺩ ﴿ﺭﻓﻴﻘﺎ﴾ ﺃﻭ ﳎﻤﻮﻉ ﺍﻷﺭﺑﻌﺔ .ﻭ½ﺭﻓﻴﻖ¼ ﻗﻮﻟﻪ﴿] :ﻭﺣﺴﻦ ُ ٰٓ ِ َ )(٢
ﻓﻌﻴﻞ ﻳﺴﺘﻮﻱ ﻓﻴﻪ ﺍﻟﻮﺍﺣﺪ ﻭﻏﲑﻩ ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ،ﻭﺍﻟﺜﺎﱐ ﻫـﻮ ﺍﻟـﺬﻱ ﺃﺷـﺎﺭ ﺇﻟﻴـﻪ ﺍﳌﻔـﺴﺮ ﻋﻠﻴـﻪ ﺍﻟﺮﲪـﺔ .ﻭﺍﳌﺨـﺼﻮﺹ
ﺑﺎﳌﺪﺡ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﺍﳌﺬﻛﻮﺭﻭﻥ ﺃﻭ ﺍﳌﹶﻤﺪﻭﺣﻮﻥ ﻷﻥ ½ﺣﺴﻦ ¼ﳍﺎ ﺣﻜﻢ½ ﻧِﻌﻢ) .¼ﺟﻤﻞ(
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ﻗﻮﻟﻪ] :ﺧﱪﻩ﴿ :ﺍﻟﻔﻀﻞ﴾[ ﺃﻱ ﻭ﴿ﻣِﻦ ﺍﷲ﴾ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﻭﻗﻊ ﺣﺎﻻﹰ ﻣﻨﻪ ﺃﻱ ﺫﻟﻚ ﺍﻟﺬﻱ ﺫﻛﺮ ﺍﻟﻔﻀﻞ ﻛﺎﺋﻨﺎﹰ ﻣﻦ ﺍﷲ) .ﺟﻤﻞ( )(٣
ﻗﻮﻟﻪ] :ﻻ ﺃﻢ ﻧﺎﻟﻮﻩ ﺑِﻄﺎﻋﺘﻬﻢ[ ﻓﻴﻪ ﺃﻥ ﻛﻮﻢ ﻣﻊ ﻣﻦ ﹸﺫﻛﺮ ﻣﻦ ﲨﻠﺔ ﺣﻈﻮﻅ ﺍﳉﻨﺔ ﻭﻣﻨﺎﺯﻟِﻬﺎ ﻓﻴﻜﻮﻥ ﺑﺎﻟﻌﻤﻞ ﺇﻻ ﺃﻥ ﻳﻘﺎﻝ ﻣﺎ ﺛﺒﺖ )(٤
ﻣﻦ ﻛﻮﻥ ﺍﻗﺘﺴﺎﻡ ﻣﻨﺎﺯﻝ ﺍﳉﻨﺔ ﺑﺎﻟﻌﻤﻞ ﺃﻣ ﺮ ﻇﺎﻫﺮﻱ ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺑِﻤﺤﺾ ﺍﻟﻔﻀﻞ ﻓﻴﻜـﻮﻥ ﻛـ ﹼﻞ ﻣـﻦ ﺩﺧﻮﻟِﻬـﺎ ﻭﺍﻗﺘـﺴﺎ ِﻡ ﻣﻨﺎﺯﻟِﻬـﺎ
ﺑِﻤﺤﺾ ﺍﻟﻔﻀﻞ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ﴿] :ﻭﻻ ﻳﻨﺒﺌﻚ﴾[ ﺃﻱ ﻻ ﻳﺨﺒِﺮﻙ ﺑﺄﺣﻮﺍﻝ ﺍﻟﺪﺍﺭﻳﻦ ﻣﺜﻞﹸ ﺧﺒﲑٍ ﻋﺎﻟِﻢٍ ﻭﻫﻮ ﺍﷲ ﺗﻌﺎﱃ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ( )(٥
ﻗﻮﻟﻪ﴿] :ﺧﺬﹸﻭﺍ ﺣِ ﹾﺬﺭﻛﻢ﴾[ ﻋِﺪﺗﻜﻢ ﻣﻦ ﺍﻟﺴﻼﺡ ،ﻓﻔﻴﻪ ﺍﻷﻣﺮ ﺑﺎﺗﺨﺎﺫ ﺍﻟﺴﻼﺡ ﻭﺃﻧﻪ ﻻ ﻳﻨﺎﰲ ﺍﻟﺘﻮﻛﻞﱠ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ½] :ﻣﺘﻔ ﺮﻗﲔ¼ ﻭﻗﻮﻟﻪ ½ﳎﺘﻤﻌﲔ¼[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺛﺒﺎﺕ﴾ ﻭ﴿ﲨﻴﻌﺎﹰ﴾ ﻣﻨﺼﻮﺑﺎﻥ ﻋﻠﻰ ﺍﳊـﺎﻝ ﻣـﻦ ﺍﻟـﻀﻤﲑ ﰲ ﴿ﺍﻧﻔـﺮﻭﺍ﴾ )(٧
ﰲ ﺍﻟﻠﻔﻈﲔ ﺃﻱ ﺑﺎﺩِﺭﻭﺍ ﻛﻴﻔﹶﻤﺎ ﺃﹶﻣﻜﹶﻦ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻟﹶﻴﺘﺄﹶ ﺧﺮﻥﱠ ﻋﻦ ﺍﻟﻘﺘﺎﻝ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺑﻄﱠﺄﹶ¼ ﻫﻨﺎ ﻻﺯﻡ ﻓﻬﻮ ﲟﻌﲎ ½ﺃﹶﺑﻄﹶﺄﹶ¼) .ﺟﻤﻞ( )(٨
ﻗﻮﻟﻪ] :ﻣﻦ ﺣﻴﺚ ﺍﻟﻈﺎﻫﺮ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺟـﻮﺍﺏ ﺳـﺆﺍﻝ ﻣﻘـﺪﺭ ﻭﻫـﻮ ﺃﻧـﻪ ﻛﻴـﻒ ﺟﻌـﻞ ﻋﺒـﺪ ﺍﷲ ﺑـﻦ ﺃﹸﰊ ﺍﳌﻨـﺎﻓﻖ ﻭﺃﺻـﺤﺎﺑﻪ ﻣـﻦ )(٩
ﺍﳌﺆﻣﻨﲔ ﺑﻘﻮﻟﻪ﴿:ﺇﻥ ﻣﻨﻜﻢ﴾ ﻓﺄﺟﺎﺏ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ ½ﻭﺟﻌﻠﻪ ﻣﻨﻬﻢ ﻣﻦ ﺣﻴﺚ ﺍﻟﻈـﺎﻫﺮ¼ ﺃﻱ ﻭﺇﻻ ﻓﻬـﻮ ﰲ ﻧﻔـﺲ ﺍﻷﻣـﺮ ﻋـﺪﻭ ﳍـﻢ.
)ﺟﻤﻞ ﺑِﺰﻳﺎﺩﺓ( ]ﻋﻠﻤﻴﺔ[
) (١٠ﻗﻮﻟـﻪ] :ﻭﺍﻟـﻼﻡ ﰲ ﺍﻟﻔﻌــﻞ ﻟﻠﻘﹶـﺴﻢ[ ﺃﺷـﺎﺭ ﺑــﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟـﻼﻡ ﰲ ﴿ﻟﹶﻴﺒﻄﱢـﺌﹶﻦ ﴾ﺟـﻮﺍﺏ ﻗﹶـﺴﻢ ﳏــﺬﻭﻑ ﺃﻱ ½ﻟﹶﻠـﺬﻱ ﻭﺍﷲِ ﻟﹶﻴﺒﻄﱢـﺌﹶﻦ،¼
ﻭﺍﳉﻤﻠﺘﺎﻥ ﻣﻦ ﺍﻟﻘﹶﺴﻢ ﻭﺟﻮﺍﺑِﻪ ﺻﻠﺔﹸ ½ﻣﻦ ،¼ﻭﺍﻟﻌﺎﺋﺪ ﺍﻟﻀﻤﲑ ﺍﳌﹸﺴﺘﻜِﻦ ﰲ ½ﻟﹶﻴﺒﻄﱢـﺌﹶﻦ ¼ﺇﻥ ﺟﻌﻠـﺖ ﻣﻮﺻـﻮﻟﺔﹰ ،ﻭﺻـﻔﺔﹲ ﳍـﺎ ﺇﻥ ﺟﻌﻠـﺖ
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www.madinah.in
Madinah Gift Centre
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? ﻭﻫﻮﺿﻤﲑ ﺍﻟﺸﺎﻥ١٢.ﻙ
ﻟﻴﻘﻮﻟﻦ﴾ ﻧﺎدﻣﺎ ﴿ َ َ ْ
ﺎن﴾ ﳐ َّﻔ َﻔﺔ ،واﲰﻬﺎ ﳏﺬوف أي
ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ١٢.ﻙ
ﻣﻦ اﷲِ﴾) (١ﻛﻔﺘﺢ وﻏﻨﻴﻤﺔ ﴿ َ َ ُ ْ َ
ﻓﻀﻞ َ ﴿َو ﻟَ ِﱁ ْٕﻦ﴾ ﻻم ﻗﺴﻢ ﴿ َ َ َ ُ ْ
اﺻﺎﺑﻜﻢ َ ْ ٌ
?
ﺍﻟﺘﻤﲏﻗ٢.ﻮ١ﻟـﻪ ﴿ َﻗـ ْﺪ أ َ ْﻧ َﻌـ َﻢ ُ
اﷲ َﻋـ َ َّ ﴾، ﻣـﻮدة ﴾ ﻣﻌﺮﻓـﺔ وﺻـﺪاﻗﺔ ،وﻫـﺬا) (٢راﺟـﻊ إﱃ
? ﺑﺎﻟﻨﺼﺐ ﻋﻠﻰ ﺟﻮﺍﺏ
ﻳﻜﻦ﴾ ﺑﺎﻟﻴﺎء واﻟﺘﺎء ﴿ َﺑ ْ َ ُ ْ
ـﻨﻜﻢ َو َﺑ ْ َﻨـ ٗ َ َ ٌ ﻛﺄﻧﻪ ﴿ ْﻟﻢ َ ُ
ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺮﺍﺋﺠﺔ ﺑﺒﻼﺩﻧﺎ١٢.
?
ﺣﻈﺎ واﻓﺮا ﻣﻦ اﻟﻐﻨﻴﻤﺔ. ّ آﺧﺬ ﴾ ( ۷۳) ﻋﻈ
ِ ﻓﻮزا
ً َ ُ
ﻓﺎﻓﻮزَ َ ﻢ ﻣﻌ ُ
ﻛﻨﺖ
ُ
ْ َ ْ ْ َ َ ُ ْ ْ َ ْ َ ًْ ِ ﺘ َ
ﻟ ﴿ )(٣
ﻟﻠﺘﻨﺒﻴﻪ اﻋﺘـﺮض ﺑﻪ ﺑﲔ اﻟﻘﻮل وﻣﻘﻮﻟﻪ وﻫﻮ ﴿َﻳﺎ﴾
ﻣﻦ َ ِ ْ
ﻘﺎﺗﻞ ِ ْ ﺑﺎﻻ ٰ ِ َ ة ِ َو َ ْ
اﻟﺪﻧﻴﺎ)ْ ِ (٥
َ ون﴾ ﻳﺒﻴﻌﻮن ﴿ ْ َ ٰ َ
اﻟﺤﻴﻮة ْ ﻳﻦ َ ْ ُ ْ َ ﻴﻞ اﷲِ﴾ ﻹﻋﻼء دﻳﻨﻪ)ِ ﴿ (٤
اﻟﺬ ْ َ ﻗﺎل ﺗﻌﺎﱃ ْ ِ َ ُ ْ َ ﴿ :
ﻓﻠﻴﻘﺎﺗﻞ ِ ْ َﺳ ِ ْ ِ
? ﻣﺒﺘﺪﺃ ﻭﺧﱪﻩ ﻻ ﺗﻘﺘﻠﻮﻥ١٢.
ﻘﺎﺗﻠﻮن﴾ اﺟﺮا َﻋﻈِ ْ ً ) (۷۴ﺛﻮاﺑﺎ ﺟﺰﻳﻼ َ ﴿ .و َﻣﺎ ُ ْ
َﻜﻢ َﻻ ُ َ ِ ُ ْ َ ﻧﺆﺗﻴ ِ َ ْ ً ﻐﻠﺐ﴾ ﻳﻈﻔﺮ ّ
ﺑﻌﺪوه ﴿ َ َ ْ َ
ﻓﺴﻮف ُ ْ ِ ْ ﻓﻴﻘﺘﻞ﴾ ُﻳﺴﺘﺸﻬﺪ ﴿ َ ْاو َ ْ ِ ْ ﻴﻞ اﷲِ َ ُ ْ َ ْ
َﺳ ِ ْ ِ
اﻟﻨﺴﺎءِ َو ْ ِ ْ َ ِ
اﻟﻮﻟﺪان﴾ اﻟﺮﺟﺎل َو َ ٓ
ﻣﻦ َ ِ اﻟﻤﺴﺘﻀﻌﻔِ ْ َ ِ َ
)(٦
اﺳﺘﻔﻬﺎم ﺗﻮﺑﻴﺦ ،أي ﻻ ﻣﺎﻧﻊ ﻟﻜﻢ ﻣﻦ اﻟﻘﺘﺎل ﴿ ِ ْ َﺳ ِ ْ ِ
ﻴﻞ اﷲِ َو ﴾ ﰲ ﲣﻠﻴﺺ ﴿ ْ ُ ْ َ ْ َ
ﻧﻜﺮﺓﹰ ﻣﻮﺻﻮﻓﺔ ،ﻭﺑﺬﻟﻚ ﻋﻠﻢ ﺃﻥ ﺍﳉﻤﻠﺔ ﺍﻟﻘﹶﺴﻤﻴﺔ ﻣﻊ ﺟﻮﺍﺑِﻬﺎ ﺧﱪﻳﺔﹲ ﻣﺆﻛﱠﺪ ﹲﺓ ﺑﺎﻟﻘﺴﻢ ﻓﻼ ﻳﻤﺘﻨـﻊ ﻭﻗﻮﻋﻬـﺎ ﺻـﻠﺔﹰ ﻟﻠﻤﻮﺻـﻮﻝ ﺃﻭ ﺻـﻔﺔﹰ
ﻟﻠﻤﻮﺻﻮﻑ ،ﻭﺍﻹﻧﺸﺎﺋﻴﺔﹸ ﺇﳕﺎ ﻫﻲ ﳎﺮﺩ ﺍﻟﻘﹶﺴﻢ ،ﺃﻋﲏ ﺃﹸﻗﺴِﻢ ﺑﺎﷲ ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟـﺸﻴﺦ ﺳـﻌﺪ ﺍﻟـﺪﻳﻦ .ﻭﺍﻟـﻼﻡ ﰲ ﴿ﻟﹶﻤـﻦ ﴾ﻻﻡ ﺍﺑﺘـﺪﺍﺀ
ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﺳﻢ ½ﺇِﻥﱠ¼ ﻟﻮﻗﻮﻉ ﺍﳋﺒﺮ ﻓﺎﺻﻼﹰ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ﴿] :ﻭﻟﺌﻦ ﺃﹶﺻﺎﺑﻜﻢ ﻓﻀﻞ ﻣﻦ ﺍﷲ﴾[ ﻧﺴﺒﺔ ﺇﺻﺎﺑﺔ ﺍﻟﻔﻀﻞ ﺇﱃ ﺟﺎﻧـﺐ ﺍﷲ ﺗﻌـﺎﱃ ﺩﻭﻥ ﺇﺻـﺎﺑﺔ ﺍﳌـﺼﻴﺒﺔ ﻣـﻦ ﺍﻟﻌـﺎﺩﺍﺕ ﺍﻟـﺸﺮﻳﻔﺔ )(١
ﺍﻟﺘﱰﻳﻠﻴﺔ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺇﺫﺍ ﻣﺮِﺿﺖ ﻓﻬﻮ ﻳﺸﻔِﲔ﴾ ]ﺍﻟﺸﻌﺮﺍﺀ[ ﻭﺗﻘﺪﱘ ﺍﻟﺸﺮﻃﻴﺔ ﺍ ُﻷﻭﱃ ﻟِﻤﺎ ﺃﻥﹼ ﻣﻀﻤﻮﻧﻬﺎ ﳌﹶﻘﺼِﺪﻫﻢ ﺃﹶﻭﻓﻖ،
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ﻭﺃﹶﺛﺮ ﻧِﻔﺎﻗِﻬﻢ ﻓﻴﻬﺎ ﺃﻇﻬﺮ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ ﻗﻮﻟﻪ﴿ :ﻛﹶﺄﹶﻥﹾ ﻟﱠﻢ ﻳﻜﹸﻦ ...ﺇﱁ﴾ ﻭﻗﻮﻟـﻪ½ :ﺭﺍﺟـﻊ ﺇﱃ ﻗﻮﻟـﻪ ...ﺇﱁ¼ ﻳﻌـﲏ ﺃﻧـﻪ ﻣـﻦ ﺗﻌﻠﻘـﺎﺕ ﺍﳉﻤﻠـﺔ ﺍ ُﻷﻭﱃ ﰲ )(٢
ﺍﳌﻌﲎ ،ﻭﺃﺻﻞ ﺍﻟﻨﻈﻢ ﻗﺎﻝ½ :ﻗﺪ ﺃﹶﻧﻌﻢ ﺍﷲ ﻋﻠﹶﻲ ﻛﹶﺄﹶﻥﹾ ﻟﱠﻢ ﻳﻜﹸﻦ ...ﺇﱁ¼ ،ﰒ ﺃﹸﺧﺮﺕ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻭﺍﻋﺘـﺮﺽ ـﺎ ﺑـﲔ ﺍﻟﻘـﻮﻝ ﻭﻣﻘﻮﻟـﻪ،
ﻒ ﻋﻠﻰ ﴿ﻣﻮﺩﺓ﴾) .ﺟﻤﻞ( ﻓﻼ ﻳﺤﺴﻦ ﺍﻟﻮﻗ
ﻗﻮﻟﻪ] :ﻟﻠﺘﻨﺒﻴﻪ[ ﺃﻱ ﻻ ﻟﻠﻨﺪﺍﺀ ﻟِﺪﺧﻮﳍﺎ ﻋﻠﻰ ﺍﳊﺮﻑ) .ﺟﻤﻞ( )(٣
ﻗﻮﻟﻪ] :ﻹﻋﻼﺀ ﺩﻳﻨﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ½ﰲ¼ ﲟﻌﲎ ﻻﻡ ﺍﻟﺘﻌﻠﻴﻞ ،ﻭ½ﺍﻟﺴﺒﻴﻞ¼ ﲟﻌﲎ ﺍﻟﺪﻳﻦ ﻟﻌِﻼﻗـﺔ ﺍﳌـﺸﺎﺔ ،ﻭﺃﻥﹼ ﰲ ﺍﻟﻜـﻼﻡ ﺣـﺬﻑ )(٤
ﳉﻬﺎﺩ ﺇﻋﻼﺀُ ﺍﻹﺳﻼﻡ ﻭﺇﻋﺰﺍﺯ ﻛﻠﻤﺔ ﺍﷲ ﺍﻟﻌﻠﻴﺎ] .ﻋﻠﻤﻴﺔ[
ﻣﻀﺎﻑٍ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥ ﺍﳌﹶﻘﺼِﺪ ﻣﻦ ﺍ ِ
ﻗﻮﻟﻪ﴿] :ﺍﻟـﺬﻳﻦ ﻳـﺸﺮﻭﻥ ﺍﳊﹶﻴٰـﻮﺓ ﺍﻟـﺪﻧﻴﺎ﴾[ ﻓﺎﻋـ ﹲﻞ ﻟﻘﻮﻟـﻪ﴿ :ﻓﻠﻴﻘﹶﺎﺗِـﻞ﴾ .ﻭ﴿ﻳـﺸﺮﻭﻥ﴾ ﳛﺘﻤـﻞ ﻭﺟﻬـﲔ ،ﺃﺣـﺪﳘﺎ :ﺃﻥ ﻳﻜـﻮﻥ ﲟﻌـﲎ )(٥
½ﻳﺸﺘﺮﻭﻥ¼ ،ﻓﺈﻥ ﻗﻴﻞ :ﻗﺪ ﺗﻘﺮﺭ ﺃﻥ ﺍﻟﺒﺎﺀ ﺇﳕـﺎ ﺗـﺪ ﺧﻞ ﻋﻠـﻰ ﺍﳌﺘـﺮﻭﻙ ،ﻭﺍﻟﻈـﺎﻫﺮ ﻫﻨـﺎ ﺃـﺎ ﺩﺧﻠـﺖ ﻋﻠـﻰ ﺍﳌـﺄﺧﻮﺫ ،ﻭﺍﳉـﻮﺍﺏ :ﺃﻥ ﺍﳌـﺮﺍﺩ
ﺸﺮﻭﻥﹶ﴾ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﳌﹸﺒ ﱢﻄﹸﺌﻮﻥ ﻋﻦ ﺍﳉﻬﺎﺩ ،ﺃﹸﻣﺮﻭﺍ ﺃﻥ ﻳﻐﻴﺮﻭﺍ ﻣـﺎ ـﻢ ﻣـﻦ ﺍﻟﻨﻔـﺎﻕ ،ﻭﻳﺨﻠِـﺼﻮﺍ ﺍﻹﳝـﺎﻥﹶ ﺑـﺎﷲ ﻭﺭﺳـﻮﻟِﻪ ﻋﺰﻭﺟـﻞﹼ
ﺑـ﴿ﺍﻟﺬﻳﻦ ﻳ
ﻭﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻭﻳﺠﺎﻫِﺪﻭﺍ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻓﻠﻢ ﺗﺪﺧﻞﹾ ﺇﻻ ﻋﻠﻰ ﺍﳌﺘﺮﻭﻙ ﻷﻥ ﺍﳌﻨﺎﻓﻘﲔ ﺗﺎﺭﻛﻮﻥ ﻟﻶﺧـﺮﺓ ﺁﺧِـﺬﻭﻥ ﻟﻠـﺪﻧﻴﺎ .ﻭﺍﻟﺜـﺎﱐ:
ﺸﺮﻭﻥﹶ﴾ ﺍﳌﺆﻣﻨﻮﻥ ﺍﳌﹸﺘﺨﻠﱢﻔﹸﻮﻥ ﻋﻦ ﺍﳉﻬﺎﺩ ﺍﳌﹸـﺆﺛِﺮﻭﻥ ﺍﻵﺟﻠـﺔﹶ ﻋﻠـﻰ ﺍﻟﻌﺎﺟﻠـﺔ،
ﺸﺮﻭﻥ﴾ ﲟﻌﲎ ½ﻳﺒﻴﻌﻮﻥ¼ ،ﻭﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑـ ﴿ﺍﻟﺬﻳﻦ ﻳ
ﺃﻥﹼ ﴿ﻳ
ﻭﻧﻈﲑ ﻫﺬﻩ ﺍﻵﻳﺔ ﰲ ﻛﻮﻥ ﺍﻟﺸﺮﺍﺀ ﳏﺘﻤِﻼﹰ ﻟﻼﺷﺘﺮﺍﺀ ﻭﺍﻟﺒﻴﻊ ﺑﺎﻋﺘﺒﺎﺭﻳﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﺷﺮﻭﻩ ﺑِﺜﹶﻤﻦٍ ﺑﺨﺲٍ﴾ ]ﻳﻮﺳﻒ) .[٢٠:ﲰﲔ(
ﻗﻮﻟﻪ] :ﻭﰲ ﲣﻠﻴﺺ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻭﺍﳌﺴﺘﻀﻌﻔﲔ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﺳﺒﻴﻞ ﺍﷲ﴾ ﻻ ﻋﻠﻰ ﺍﳉﻼﻟﺔ ،ﻭﺇﻥ ﻛﺎﻧﺖ )(٦
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? ﺃﻱ ﻣﻦ ﺍﳌﺴﺘﻀﻌﻔﲔ١٢.ﲨﻞ
ﻳﻦ َ ُ ْ ُ ْ َ
ﻘﻮﻟـﻮن﴾ اﻟﺬﻳﻦ َﺣ َﺒ َﺴﻬﻢ اﻟﻜ َّﻔﺎر ﻋﻦ اﳍﺠﺮة و ا ٰذوﻫﻢ ،ﻗﺎل اﺑﻦ ﻋﺒﺎس رﺿـﻲ اﷲ ﻋﻨﻬﻤـﺎ :ﻛﻨـﺖ أﻧـﺎ وأﻣـﻲ ﻣـﻨﻬﻢ ﴿ ِ
اﻟـﺬ ْ َ
ﻟﺪﻧﻚ﴾ ﻣﻦ ﻋﻨﺪكﻣﻦ ُ ْ َ ﻇﺎﻟﻢ اَ ْﻠُ َ ﺎ ﴾ ﺑﺎﻟﻜﻔﺮ ﴿ َو ْ َ ْ
اﺟﻌﻞ َﻟﻨﺎ ِ ْ
)(٤ )(٣
ﺟﻨﺎ ِ ْ
ﻣﻦ ٰ ِﺬه ِ ْاﻟ َ ْ َﻳﺔِ﴾ َ
ﻣﻜﺔ ﴿ا َّ ِ ِ داﻋﲔ) (١ﻳﺎ )ۤ َ َ ﴿ (٢
رﺑﻨﺎ اَ ْ ِ ْ َ
ﻮﱃ أ ُﻣ َ
? ﺃﻱ ﺍﳌﺴﺘﻀﻌﻔﲔ ١٢.
اﷲ دﻋـﺎءﻫﻢ ،ﻓﻴـﺴﺮ ﻟﺒﻌـﻀﻬﻢ ﻟـﺪﻧﻚ َ ِـﺼ ْ ًا) ﴾(۷۵ﳝﻨﻌﻨـﺎ ﻣـﻨﻬﻢ، اﺟﻌﻞ َﻟﻨﺎ ِ ْ وﻟﻴﺎ﴾ ﻳﺘ ّ
ﻧـــ
ُ ـﺘﺠﺎب ﺳ ا وﻗﺪ ﻣـﻦ ُ ْ َ ﻮرﻧﺎ ﴿ و ْ َ ْ ﴿َ ِ
ﻧـــ ﻓﻘـﺪ
ﺃﻱ ﻣﻦ ﺃﻋﺪﺍﺋﻨﺎ١٢.ﲨﻞ
?
ﻮﻣﻬﻢ ﻣ ـﻦ ـﺼﻒ ﻣﻈﻠـ َ ﺎب ْﺑ ـ َﻦ أ ُ َﺳـﻴﺪ ،ﻓﺄﻧـ
َ ٢ ـ ﺘ
َ ّ ﻋ
َ ـﻠﻢ ـﺳ و ـﻪـﻴﻋﻠ اﷲ ووﱃ ﺻ ـ ّ ـﺔـﻜ ﻣ ـﺖ ـﺤ ﻓﺘ أن إﱃ ـﻀﻬﻢ ـﻌﺑ ﻲ اﳋـﺮوج) ،(٥وﺑﻘ ـ
٢ ﻋﻠﻰ ﺃﻫﻞ ﻣﻜﺔ١٢.ﻙ
?
ﻓﻘـﺎﺗﻠﻮا َ ْ ِ َ ٓ َ
اوﻟﻴـﺎء اﻟﻄﺎﻏﻮت﴾ اﻟﺸﻴﻄﺎن ﴿ َ َ ِ ُ ﻴﻞ ُ ْ ِ ﻳﻦ َﻛ َ ُ ْوا َ ِ ُ ْ َ
ُﻘﺎﺗﻠﻮن ِ ْ َﺳ ِ ْ ِ اﻟﺬ ْ َ
ﻴﻞ اﷲِ َو ِ
ُﻘﺎﺗﻠﻮن ِ ْ َﺳ ِ ْ ِ ﻳﻦ َ ُ ْ
ﻣﻨﻮا َ ِ ُ ْ َ ﻇﺎﳌﻬﻢِ َ ﴿ .
اﻟﺬ ْ َ
اﻟﺸﻴﻄﻦ﴾ ﺑﺎﳌﺆﻣﻨﲔ ﴿ َ َ اﻟﺸﻴﻄﻦ﴾ أﻧﺼﺎر دﻳﻨﻪ ،ﺗﻐﻠﺒﻮﻫﻢ ﻟﻘﻮﺗﻜﻢ ﺑﺎﷲ ﴿ ِان َ ْ َ
ﻉ
ﺃﻗﺮﺏ ﻋﻠﻰ ﻣﺎ ﰲ ﺗﻔﺴﲑ ﺍﻟﻜﹶﻮﺍﺷﻲ ﻷﻥ ﺧﻼﺹ ﺍﳌﺴﺘﻀﻌﻔﲔ ﻣﻦ ﺃﻳﺪﻱ ﺍﳌﺸﺮﻛﲔ ﺳﺒﻴﻞ ﺍﷲ ﻻ ﺳﺒﻴﻠﻬﻢ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺩﺍﻋﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻨﻬﻢ ﺑﻄﺮﻳﻖ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻀﺮﻉ ﻻ ﺑﻄﺮﻳﻖ ﺍﻷﻣﺮ ،ﻭﳍﺬﺍ ﺍﺳﺘﺠﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﻗﻮﻟﹶﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻳﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺭﺑﻨﺂ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻨﺎﺩﻯ ﺣﺬِﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﲣﻔﻴﻔﺎﹰ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ﴿] :ﺍﻟﻈﺎﱂ ﺃﻫﻠﻬﺎ﴾[ ﺻﻔﺔ ﻟﻠﻘﺮﻳﺔ ،ﻭ﴿ﺃﻫﻠﻬﺎ﴾ ﻣﺮﻓﻮﻉ ﺑﻪ ﻋﻠﻰ ﺍﻟﻔﺎﻋﻠﻴﺔ ،ﻭ½ﺃﻝ¼ ﰲ ﴿ﺍﻟﻈﺎﱂ﴾ ﻣﻮﺻﻮﻟﺔ ﲟﻌﲎ ½ﺍﻟﱵ¼ ﺃﻱ ﺍﻟـﱵ )(٣
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0 0
ﻇﹶﻠﹶﻢ ﺃﻫﻠﹸﻬﺎ ،ﻓﺎﻟﻈﺎﱂ ﺟﺎﺭٍ ﻋﻠﻰ ﺍﻟﻘﺮﻳﺔ ﻟﻔﻈﺎﹰ ﻭﻫﻮ ﻟِﻤﺎ ﺑﻌﺪﻫﺎ ﻣﻌﲎ ﳓﻮ ½ﻣﺮﺭﺕ ﺑﺮﺟﻞٍ ﺣﺴﻦٍ ﻏﻼﻣﻪ¼ .ﻓـﺈﻥ ﻗﻠـﺖ :ﺫﹶﻛﱠـﺮ ﴿ﺍﻟﻈـﺎﱂ﴾
ﻭﻣﻮﺻﻮﻓﹸﻪ ﻣﺆﻧﺚﹲ .ﻗﻠﺖ :ﻫﻮ ﻭﺻﻒ ﻟﻠﻘﺮﻳﺔ ﺇﻻ ﺃﻧﻪ ﺃﺳﻨﺪ ﺇﱃ ﺃﻫﻠﻬﺎ ﻓﺄﹸﻋﻄﻲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﻳﺔ ﻷﻧﻪ ﺻـﻔﺘﻬﺎ ،ﻭﺫﹸﻛﱢـﺮ ﻹﺳـﻨﺎﺩﻩ ﺇﱃ ﺍﻷﻫـﻞ
ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﻣِﻦ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻇﹶﻠﹶﻢ ﺃﻫﻠﹸﻬﺎ¼ ،ﻭﻟﻮ ﺃﹸﻧﺚ ﻓﻘﻴﻞ½ :ﺍﻟﻈﺎﳌـﺔ ﺃﻫﻠـﻬﺎ¼ ﻟﹶﺠـﺎﺯ ﻻ ﻟﺘﺄﻧﻴـﺚ ﺍﳌﻮﺻـﻮﻑ ﺑـﻞ ﻷﻥ ½ﺍﻷﻫـﻞ¼
ﻳﺬﹶﻛﱠﺮ ﻭﻳﺆﻧﺚ .ﻓﺈﻥ ﻗﻠﺖ :ﻫﻞ ﳚﻮﺯ ½ﻣِﻦ ﻫﺬﻩ ﺍﻟﻘﺮﻳﺔ ﺍﻟﻈﺎﳌِﲔ ﺃﻫﻠﹸﻬﺎ¼؟ ﻗﻠﺖ :ﻧﻌﻢ ﻛﻤﺎ ﺗﻘﻮﻝ½ :ﺍﻟﱵ ﻇﹶﻠﻤﻮﺍ ﺃﻫﻠﹸﻬﺎ¼ ﻋﻠـﻰ ﻟﻐـﺔ ﻣـﻦ
ﻳﻘﻮﻝ½ :ﺃﹶﻛﹶﻠﹸﻮﻧِﻲ ﺍﻟﺒﺮﺍﻏِﻴﺚﹸ¼ ﻭﻣﻨﻪ ﴿ﻭﺃﺳﺮﻭﺍ ﺍﻟﻨﺠﻮﻯ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ﴾) .ﺳﻤﲔ(
ﻗﻮﻟﻪ] :ﺑﺎﻟﻜﻔﺮ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻜﻔﺮ ﺃﻳﻀﺎﹰ ﻳﺴﻤﻰ ﻇﻠﻤﺎﹰ) .ﺟﻤﻞ( )(٤
ﱄ ﻭﺧـﲑ ﻧﺎﺻـﺮٍ ﻭﻫـﻮ ﺳـﻴﺪﻧﺎ ﺴﺮ ﻟِﺒﻌﻀِﻬﻢ ﺍﳋﺮﻭﺝ ...ﺇﱁ[ ﻓﺎﺳﺘﺠﺎﺏ ﺍﷲ ﺗﻌﺎﱃ ﺩﻋﺎﺀﻫﻢ ﻭﺟﻌﻞ ﳍﻢ ﻣـﻦ ﻟﱠﺪﻧـﻪ ﺧـﲑ ﻭ ٍ ﻗﻮﻟﻪ] :ﻓﻴ )(٥
ﻭﻣﻮﻻﻧﺎ ﳏﻤﺪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻓﺘﻮﻟﹼﻰ ﺃﻣﺮﻫﻢ ﻭﻧﺼﺮﻫﻢ ،ﻭﺍﺳﺘﻨﻘﺬﻫﻢ ﻣﻦ ﺃﻳﺪﻱ ﺍﳌﺸﺮﻛﲔ ﻳﻮﻡ ﻓﺘﺢ ﻣﻜـﺔ ،ﻭﺍﺳـﺘﻌﻤ ﹶﻞ ﻋﻠـﻴﻬﻢ
ﻋﺘﺎﺏ ﺑﻦ ﺃﹸﺳﻴﺪ ﻭﻛﺎﻥ ﺍﺑﻦ ﲦﺎﻥ ﻋﺸﺮﺓ ﺳﻨﺔ ،ﻓﻜﺎﻥ ﻳﻨﺼﺮ ﺍﳌﻈﻠﻮﻣﲔ ﻋﻠﻰ ﺍﻟﻈﺎﳌﲔ ،ﻭﻳﺄﺧﺬ ﻟﻠﻀﻌﻴﻒ ﻣﻦ ﺍﻟﻘﻮﻱ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﺗﻐﻠﺒﻮﻫﻢ[ ﳎﺰﻭﻡ ﰲ ﺟﻮﺍﺏ ﺍﻷﻣﺮ ،ﻭﻗﻮﻟﻪ½ :ﻟﻘﻮﺗﻜﻢ ﺑﺎﷲ¼ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻓﻘـﺎﺗﻠﻮﺍ ﺃﻭﻟﻴـﺎٓﺀ ﺍﻟـﺸﻴﻄـٰﻦ﴾ ﻣـﻦ ﻻﺯﻣـﻪ ﻫـﺬﺍ )(٦
ﺍﶈﺬﻭﻑ ﻣﺘﺮﺗﺐ ﻋﻠﻴﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ﴿] :ﺇﻥ ﻛﻴﺪ ﺍﻟﺸﻴﻄـٰﻦ ﻛﺎﻥ ﺿﻌﻴﻔﺎ﴾[ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ :ﺇﺫﺍ ﺭﺃﻳﺘﻢ ﺍﻟﺸﻴـﻄﺎﻥ ﻓﺎﲪﻠﻮﺍ ﻋﻠﻴـﻪ ﻭﻻ ﲣـﺎﻓﻮﻩ ﻭﺗـﻼ﴿ :ﺇﻥ ﻛﻴـﺪ )(٧
ﺍﻟﺸﻴﻄـٰﻦ ﻛﺎﻥ ﺿﻌﻴﻔﺎ﴾) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ﴾[ ﺗﻌﺠﻴﺐ ﻟﺮﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺇﺣﺠﺎﻣﻬﻢ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺃﻢ ﻛﺎﻧﻮﺍ ﻗﺒـﻞ ﺫﻟـﻚ ﺭﺍﻏـﺒﲔ ﻓﻴـﻪ )(٨
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www.madinah.in
Madinah Gift Centre
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ﻳﺨﺸﻮن﴾ ﳜﺎﻓﻮن ﻛﺘﺐ﴾ ﻓﺮض ﴿ َﻋﻠ َْﻴ ِ ُﻢ ْ ِ َ ُ
اﻟﻘﺘﺎل ِ َ اﻟﺰﻛﻮة َﻓﻠَﻤﺎ ُ ِ َ
اﻟﺼﻠﻮة َو ُﺗﻮا ٰ َ ﲨﺎﻋﺔ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﴿ َو َ ِ ْ ُ
)(١
اذا َ ِ ْ ٌﻳﻖ ﻣﻨْ ُ ْﻢ َ ْ َ ْ َ اﻗﻴﻤﻮا ٰ َ
ﺧﺸﻴﺔ﴾ ﻣﻦ ﺧﺸﻴﺘﻬﻢ) (٥ﻟﻪ ،وﻧـﺼﺐ اﺷﺪ َ ْ َ ً اﻟﻨﺎس﴾ اﻟﻜﻔﺎر ،أي ﻋﺬاﺑﻬﻢ) (٢ﺑﺎﻟﻘﺘﻞ ﴿ َ َ ْ َ ِ
ﻛﺨﺸﻴﺔ﴾ ﻫﻢ ﻋﺬاب)﴿ (٣اﷲِ)ْ َ (٤او َ َ ﴿ َ
ﻧـــ
ﻗﺎﻟﻮا﴾ ﺟﺰﻋﺎ ﻣﻦ ا ﳌﻮت ﴿ َ َ ﻓﺎﺟﺄﻢ اﳋﺸﻴﺔ ﴿ َو َ ُ ْ ﺷﺪ¼ ﻋ اﳊﺎل ،وﺟﻮاب ½ ّﳌﺎ¼ دل ﻋﻠﻴﻪ ½إذا¼ وﻣﺎ ﺑﻌﺪﻫﺎ ،أي َ َ َ ْ ُ
)(٧ )(٦
رﺑﻨﺎ ½أ َّ
ﻧـــ ﻓﺎﺟﺄﻫﻢ١٢.
اﻟﺪﻧﻴﺎ﴾ ﻣﺎ ﻳﺘﻤﺘﻊ ﺑﻪ) (٩ﻓﻴﻬﺎ ،أو اﻻﺳﺘﻤﺘﺎعَ ﻣﺘﺎع ْ ﻗﻞ﴾ ﳍﻢ ﴿ َ َ ُ ْ ﻳﺐ ُ
اﺟﻞ َ ِ ْ ٍ اﻟﻘﺘﺎل َ ْﻟﻮ َ ۤﻻ ﴾ ﻫﻼ )َ ﴿ (٨ا ْ َ َ ۤ
ﺗﻨﺎ ا ِ َ َ ٍ َ ِ َﻟﻢ َﻛ َ ْ َ
ﺒﺖ َﻋ َﻠ ْ َﻨﺎ ْ ِ َ
٢ ٢
ﺑﻬﺎ ﴿ َ ِ ْ ٌ
)(١٠
ﻗﻠﻴﻞ﴾ .........................................................................................
ﺣﺮﺻﺎﹰ ﻋﻠﻴﻪ ،ﲝﻴﺚ ﻛﺎﻧﻮﺍ ﻳﺒﺎﺷﺮﻭﻧﻪ ﻛﻤﺎ ﻳﻨﺒﺊ ﻋﻨﻪ ﺍﻷﻣﺮ ﺑﻜﻒ ﺍﻷﻳﺪﻱ ،ﻓﺈﻥ ﺫﻟﻚ ﻣﺸﻌﺮ ﺑﻜﻮﻢ ﺑﺼﺪﺩ ﺑﺴﻄﻬﺎ ﺇﱃ ﺍﻟﻌﺪﻭ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻓﹸﺮﺽ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻛﹸﺘِﺐ﴾ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ½ﻓﹸﺮِﺽ¼ ﺑﻘﺮﻳﻨﺔ ½ﻋﻠﻰ¼] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﻋﺬﺍﺑﻬﻢ[ ﺇﳕﺎ ﻗﺪﺭ ﺍﳌﻀﺎﻑ ﻷﻥ ﺍﳋﻮﻑ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻦ ﺃﻣﺮ ﻣﺘﻮﻗﻊ ﰲ ﺍﻻﺳـﺘﻘﺒﺎﻝ ﻓـﻼ ﻳﺘـﺼﻮﺭ ﺫﻟـﻚ ﻣـﻦ ﺫﻭﺍﺕ ﺍﻟﻜﻔﹼـﺎﺭ )(٢
ﻓﺘﺪﺑﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻫِﻢ ﻋﺬﺍﺏ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧـﻪ ﻣـﻦ ﺇﺿـﺎﻓﺔ ﺍﳌـﺼﺪﺭ ﺇﱃ ﺍﳌﻔﻌـﻮﻝ ،ﻭﺃﻣـﺎ ﺗﻘـﺪﻳﺮ ½ﺍﻟﻌـﺬﺍﺏ¼ ﻓﻠِﻤـﺎ ﺑﻴﻨـﺎ ﺁﻧﻔـﺎﹰ ﰲ ﺑﻴـﺎﻥ )(٣
ﺸﻮﻥ ﺍﻟﻨﺎﺱ﴾] .ﻋﻠﻤﻴﺔ[
﴿ﳜ
ﻗﻮﻟﻪ﴿] :ﻛﺨﺸﻴﺔ ﺍﷲ﴾[ ﻣﻔﻌﻮﻝ ﻣﻄﻠـﻖ ﺃﻱ ﺧـﺸﻴﺔﹰ ﻛﺨـﺸﻴﺔ ﺍﷲ ،ﻭﻗﻮﻟـﻪ﴿ :ﺃﻭ ﺃﺷـﺪ ﺧـﺸﻴﺔ﴾ ﻣﻌﻄـﻮﻑ ﻋﻠـﻰ ﴿ﻛﺨـﺸﻴﺔ ﺍﷲ﴾ )(٤
0 0
0 0
ﻭ﴿ﺃﺷﺪ﴾ ﺣﺎﻝ ﻣﻨﻪ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﳌﻔﺴﺮ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﻣِﻦ ﺃﻥ ﻧﻌﺖ ﺍﻟﻨﻜﺮﺓ ﺇﺫﺍ ﺗﻘﺪﻡ ﻋﻠﻴﻬﺎ ﻳﻌﺮﺏ ﺣﺎﻻﹰ ،ﻓﻘﻮﻟﻪ ½ﻋﻠﻰ ﺍﳊﺎﻝ¼ ﺃﻱ ﻣﻦ
ﺧﺸﻴﺔ ﺍﻟﺬﻱ ﺑﻌﺪﻩ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺧﺸﻴﺘﻬﻢ ...ﺇﱁ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻧﻪ ﻋﻄﻒ ﻋﻠﻰ ﴿ﻛﺨـﺸﻴﺔ ﺍﷲ﴾ ﻭﺑﻴـﺎﻥ ﺃﻥ ﺍﳌﻔـ
ﻀﻞ ﻋﻠﻴـﻪ ﻣﻘـﺪﺭ ،ﻓـﻼ ﻳـﺮﺩ ﺧﻠـﻮ ﺍﺳـﻢ )(٥
ﺍﻟﺘﻔﻀﻴﻞ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺜﻼﺛﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻓﹶﺎﺟﺄﹶﺗﻬﻢ ﺍﳋﺸﻴﺔ[ ﻭﺍﻷَﻭﱃ ﺃﻥ ﻳﻘﻮﻝ ½ﻓﹶﺎﺟﹶﺄ ﻛﹶﺘ
ﺐ ﺍﻟﻘﺘﺎﻝ ﻋﻠﻴﻬﻢ ﺧﺸﻴﺘﻬﻢ ﻟﻪ¼ ،ﻭﺫﻟﻚ ﻷﻥ ﺍﳌﹸﻔﺎﺟﺄﺓ ﺑﻔـﺘﺢ ﺍﳉـﻴﻢ ﺇﳕـﺎ )(٦
ﺐ ﺍﻟﻘﺘﺎﻝ ﻭﻓﺮﺿﻪ ﻻ ﺫﻭﺍﻢ ﻛﻤﺎ ﻻ ﳜﻔٰﻰ) .ﺟﻤﻞ ،ﺻﺎﻭﻱ( ﻫﻮ ﻛﹶﺘ
ﻗﻮﻟﻪ] :ﺟﺰﻋﺎﹰ ﻣﻦ ﺍﳌﻮﺕ[ ﺃﻱ ﺧﻮﻓﺎﹰ ﻣﻦ ﺍﳌﻮﺕ ﲟﻘﺘﻀﻰ ﺍﳉِﺒِﻠﱠﺔ ﻻ ﺍﻋﺘﺮﺍﺿﺎﹰ ﻋﻠﻰ ﺣﻜﻤﻪ ﺗﻌﺎﱃ ﻷﻢ ﻣﻦ ﺧِﻴﺎﺭ ﺍﻟـﺼﺤﺎﺑﺔ ،ﻭﻫـﺬﺍ )(٧
ﻛﺎﻥ ﻣﻨﻬﻢ ﻟِﻤﺎ ﰲ ﻃﺒﻊ ﺍﻟﺒﺸﺮ ﻣﻦ ﺍﳌﺨﺎﻓﹶﺔ ﻻ ﻟﻜﺮﺍﻫﺘﻬﻢ ﺃﻣﺮ ﺍﷲ ﺑﺎﻟﻘﺘﺎﻝ .ﺃﻭ ﻫﻮ ﺳﺆﺍﻝ ﻋﻦ ﻭﺟﻪ ﺍﳊِﻜﹾﻤﺔ ﰲ ﻓـﺮﺽ ﺍﻟﻘﺘـﺎﻝ ﻋﻠـﻴﻬﻢ
ﻻ ﺍﻋﺘﺮﺍﺽ ﳊﻜﻤﻪ ﺑﺪﻟﻴﻞ ﺃﻢ ﱂ ﻳﻮﺑﺨﻮﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺑﻞ ﺃﹸ ِﺟﻴﺒﻮﺍ ﺑﻘﻮﻟﻪ﴿ :ﻗﻞ ﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ...ﺇﱁ﴾) .ﺻﺎﻭﻱ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻫﻼﱠ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻟﻮ ﻻ﴾ ﻟﻠﺘﺤﻀﻴﺾ ﻻ ﻻﻧﺘﻔﺎﺀ ﺷﻲﺀ ﻟﻮﺟﻮﺩ ﻏﲑﻩ ،ﻓﻼ ﻳﺮﺩ ﺃﻧﻪ ﻻ ﺍﻧﺘﻔﺎﺀ ﻫﺎﻫﻨﺎ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻣﺎ ﻳﺘﻤﺘﻊ ﺑﻪ ...ﺇﱁ[ ﺃﻱ ﻓﺎﳌﺘﺎﻉ ﺍﺳﻢ ﺃﹸﻗﻴﻢ ﻣﻘﺎﻡ ﺍﳌﺼﺪﺭ ،ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﻌﲔ ﻭﻋﻠﻰ ﺍﻻﻧﺘﻔـﺎﻉ ـﺎ ،ﻭﻗـﺪ ﻳﻘﻮﻟـﻮﻥ ﻣـﺼﺪﺭ )(٩
ﻭﺍﺳﻢ ﻣﺼﺪﺭ ﰲ ﺍﻟﺸﻴﺌﲔ ﺍﳌﺘﻐﺎﻳﺮﻳﻦ ﻟﻔﻈﺎﹰ ،ﺃﺣﺪﳘﺎ ﻟﻠﻔﻌﻞ ﻭﺍﻵﺧﺮ ﻟﻶﻟﺔ ﺍﻟـﱵ ﻳـﺴﺘﻌﻤﻞ ـﺎ ﺍﻟﻔﻌـﻞ ﻛـﺎﻟﻄﹸﻬﻮﺭ ﻭﺍﻟﻄﹶﻬـﻮﺭ ﻭﺍﻷَﻛـﻞ
ﻭﺍﻷُﻛﻞ ،ﻓﺎﻟﻄﹸﻬﻮﺭ ﺍﳌﺼﺪﺭ ﻭﺍﻟﻄﹶﻬﻮﺭ ﺍﺳﻢ ﳌﺎ ﻳﺘﻄﻬﺮ ﺑﻪ ،ﻭﺍﻷَﻛﻞ ﺍﳌﺼﺪﺭ ﻭﺍﻷُﻛﻞ ﻣﺎ ﻳﺆﻛﻞ) .ﻛﺮﺧﻲ(
) (١٠ﻗﻮﻟﻪ] :ﺃﻭ ﺍﻻﺳﺘﻤﺘﺎﻉ ﺎ ...ﺇﱁ[ ﻗﺎﻝ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﻜﺒﲑ ﺃﺑﻮ ﺑﻼﻝ ﳏﻤﺪ ﺇﻟﻴﺎﺱ ﺍﻟﻌﻄـﺎﺭ ﺍﻟﻘـﺎﺩﺭﻱ ﺍﻟﺮﺿـﻮﻱ ﻧﻘـﻼﹰ ﻋـﻦ
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www.madinah.in
Madinah Gift Centre
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ﻟﻤــﻦ اﺗ ٰ ﴾ ﻋﻘــﺎب اﷲ ﺑﺘـ ـﺮك ﻣﻌــﺼﻴﺘﻪ ﴿ َو َﻻ ُ ْﺗﻈﻠ ُ ْ َ آﻳــﻞ إﱃ اﻟﻔﻨــﺎء ﴿ َو ْاﻻ ٰ ِ َ ُة﴾ أي اﳉﻨــﺔ ﴿ َﺧ ْـ ٌ َ ِ
)(١
َﻤــﻮن﴾ ﺑﺎﻟﺘــﺎء واﻟﻴــﺎء
اﻟﻤﻮت َو َ ْﻟﻮ ُ ْ ُ ْ ﻳﺪر ْ ُ
ِﻛﻜﻢ ْ َ ْ ُ ﻳﻦ َﻣﺎ َ ُ ْ ُ ْ
ﺗﻨﻘﺼﻮن ﻣﻦ أﻋﻤﺎﻟﻜﻢ ﴿ َﻓ ْ ًِﻴﻼ ) ﴾(۷۷ﻗﺪر ﻗﺸﺮة اﻟﻨﻮاة ﻓﺠﺎﻫﺪوا ﴿اَ ْ َ
)(٥)(٤ )(٣ )(٢
ﻛﻨﺘﻢ ْ ﺗﻜﻮﻧﻮا ُ ْ
َ
ﺣـﺴﻨ ٌﺔ ﴾ ﺧـﺼﺐ ـﺼﺒ ُ ْﻢ﴾ أي اﻟﻴﻬـﻮد ﴿ َ َ َ ان ُ ِ ْ ﻣﺸﻴ َﺪةٍ﴾ ﻣﺮﺗﻔﻌﺔ ،ﻓـﻼ ﲣـﺸﻮا اﻟﻘﺘـﺎل ﺧـﻮف اﳌـﻮت ﴿ َو ِ ْ ﺑﺮوج﴾ ُﺣ ُﺼﻮن ﴿ َ ُُْ ٍ
وﺑ َﻼء ،ﻛﻤﺎ ﺣﺼﻞ ﳍﻢ ﻋﻨﺪ ﻗﺪوم اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ِﻨﺪ اﷲِ َو ِ ْ ُ ﻘﻮﻟﻮا ٰ ِ ٖ
ﺬه ِ ْ وﺳﻌﺔ ﴿ ُ ْ ُ ْ
)(٦
ان ِﺼﺒْ ُ ْﻢ َﺳﻴ َﺌ ٌﺔ﴾ َﺟ ْﺪب َ ﻣﻦ ﻋ ْ ِ
ﻮﻟﻮا ٰ ِﺬهٖ ِ ْ
اﳌﺪﻳﻨﺔ ﴿ ُﻘ ْ ُ ْ
)(٧
ِﻨﺪك﴾......................................................................... ﻣﻦ ﻋ ْ ِ َ
ﺍﻟﺸﻴﺦ ﺍﳌﻔﱵ ﺃﲪﺪ ﻳﺎﺭ ﺧﺎﻥ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ½ :ﺇﻥﹼ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺫﺍﺎ ﻗﻠﻴﻠﺔ ،ﻭﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻵﺧﺮﺓ ﻓﻼ ﻗﺪﺭ ﳍـﺎ ﻭﻻ ﺧﻄـﺮ،
ﻭﺇﻧﻤﺎ ﻭﻗﻊ ﺫﻛﺮﻫﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻤﺜﻴﻞ ﻭﺍﻟﺘﻘﺮﻳﺐ ﻭﺇﻻ ﻓﻼ ﻧﺴﺒﺔﹶ ﺑﲔ ﺍﻟﹾﻤﺘﻨـﺎﻫﻲ ﻭﺑـﲔ ﻣـﺎ ﻻ ﻳﺘﻨـﺎﻫٰﻰ ،ﻭﺍﳊﺎﺻـﻞ :ﺃﻥﹼ ﺍﻟـﺪﻧﻴﺎ ﻛﺎﳌـﺎﺀ
ﺍﻟﺬﻱ ﻳﻌﻠﻖ ﰲ ﺍﻷﺻﺒﻊ ﻣﻦ ﺍﻟﺒﺤﺮ ،ﻭﺍﻵﺧﺮﺓ ﻛﺴﺎﺋﺮ ﺍﻟﺒﺤﺮ .ﻭﺗﺬﻛﹼﺮﻭﺍ! ﺃﻥﹼ ﺍﻟﺪﻧﻴﺎ ﻣـﺎ ﺷـﻐﻠﺖ ﻋـﻦ ﺫﻛـﺮ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﻛﺎﻧـﺖ ﺍﻟـﺪﻧﻴﺎ
ﻟﻠﻌﺎﻗﻞ ﺣﺮﺙ ﺍﻵﺧﺮﺓ ،ﻭﺩﻧﻴﺎﻩ ﻋﻈﻴﻤﺔ؛ ﻷﻧﻪ ﻳﺮﻳﺪ ﺣﺮﺙ ﺍﻵﺧﺮﺓ ﻓﻴﻬﺎ ،ﻭﻻ ﻳﻜﻮﻥ ﻋﻤﻞ ﺍﻟﻐﺎﻓﻞ ﺇﻻ ﻟﻠﺪﻧﻴﺎ ﻓﺼﻼﺗﻪ ﺃﻳـﻀﺎﹰ ﻟﻠـﺪﻧﻴﺎ؛ ﻷﻧـﻪ
ﻳﺼﻠﻲ ﻣﻦ ﺃﹶﺟﻞ ﺍﻟﻨﺎﺱ ،ﻭﻻﳜﻠﻮ ﻋﻤﻞ ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ،ﻓﺈﻥ ﺃﻛﻠﻪ ﻭﺷﺮﺑﻪ ﻭﻧﻮﻣﻪ ﻭﺍﺳﺘﻴﻘﺎﻇﻪ ﺑﻞ ﺣﻴﺎﺗﻪ ﻭﻣﻤﺎﺗﻪ ﻟﻶﺧﺮﺓ؛ ﻷﻧﻪ ﻳﺮﻳـﺪ
ﺍﻣﺘﺜﺎﻝﹶ ﺃﻣﺮ ﺍﷲ ﻭﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ،ﻓﺘﺬﻛﹼﺮﻭﺍ! ﺃﻥ ﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺣﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺣﻴﺎﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺣﻴﺎﺓ ﻟﻠﺪﻧﻴﺎ ،ﻓﻤﻦ ﺗﻜﻮﻥ ﺣﻴﺎﺗـﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ
ﻟﻶﺧﺮﺓ ﻓﻬﻮ ﺳﻌﻴﺪ¼") .ﺍﶈﺎﺿﺮﺍﺕ ﺍﻹﺳﻼﻣﻴﺔ" ،ﺍﳉﺰﺀ ﺍﻷﻭﻝ ،ﺍﻟﺮﺳﺎﻟﺔ "ﺻﻔﻘﺔ ﻗﺼﺮ ﺍﳉﻨﺔ" ﺻـ ] (١٧ﻋﻠﻤﻴﺔ[.
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ﻗﻮﻟﻪ] :ﺁﻳِ ﹲﻞ ﺇﱃ ﺍﻟﻔﹶﻨﺎﺀ[ ﺗﻌﻠﻴﻞ ﻟﻘﻮﻟﻪ﴿ :ﻗﻠﻴﻞ﴾ ﺃﻱ ﻷﻧﻪ ﺁﻳﻞ ﺇﱃ ﺍﻟﻔﻨﺎﺀ ،ﻭﻣﺎ ﻛﺎﻥ ﻛﺬﻟﻚ ﻗﻠﻴـﻞ ﺑﺎﻟﻨـﺴﺒﺔ ﺇﱃ ﺍﻟﺒـﺎﻗﻲ ،ﻭﻟـﻴﺲ ﻣـﺮﺍﺩﻩ )(١
ﺗﻔﺴﲑ ﺍﻟﻘﻠﺔ ﺑـ½ﺍﻵﻳﻞ ﺇﱃ ﺍﻟﻔﻨﺎﺀ¼) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺗﻨ ﹶﻘﺼﻮﻥ[ ﻓﺴﺮ ﺍﻟﻈﻠﻢ ﲟﻌﻨﺎﻩ ﺍﻟﻠﻐﻮﻱ ،ﻭﻫﻮ ﺍﻟﻨﻘﺺ) .ﺍﻟﺸﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻗﹶﺪﺭ ﻗِﺸﺮﺓِ ﺍﻟﻨﻮﺍﺓ[ ﻫﺬﺍ ﺳﺒ ﻖ ﻗﹶﻠﹶﻢٍ ﻛﻤﺎ ﺳﺒﻖ ﻟﻪ ،ﻭﺍﻟﺼﻮﺍﺏ ﻛﻤﺎ ﺗﻘﺪﻡ ﺃﻥ ﻳﻔﺴﺮ ﺍﻟﻔﺘﻴﻞ ﺑـﺎﳋﻴﻂ ﺍﳌﻤﺘـﺪ ﰲ ﺍﻟﻨﻘـﺮﺓ ﺍﻟـﱵ ﰲ )(٣
ﺑﻄﻦ ﺍﻟﻨﻮﺍﺓ ،ﻭﺃﻣﺎ ﺍﻟﺬﻱ ﻗﺎﻟﻪ ﻓﻬﻮ ﺗﻔﺴﲑ ﻟﻠﻘﻄﻤﲑ ،ﻭﺍﻟﻨﻘﲑ :ﺍﻟﻨﻘﹾﺮﺓ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﰲ ﻇﻬﺮﻫﺎ ﻭﻣﻨـﻬﺎ ﺗﻨﺒـﺖ ﺍﻟﻨﺨﻠـﺔ ،ﻓﻔـﻲ ﺍﻟﻨـﻮﺍﺓ ﺃﻣـﻮﺭ
ﺛﻼﺛﺔ½ :ﻓﺘﻴﻞ¼ ﻭ½ﻧﻘﲑ¼ ﻭ½ﻗﻄﻤﲑ¼) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻓﺠﺎﻫِﺪﻭﺍ[ ﻫﺬﺍ ﻧﺘﻴﺠﺔ ﺍﻟﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ﻭﻟﻴﺲ ﺩﺧﻮﻻﹰ ﻋﻠﻰ ﻣﺎ ﺑﻌﺪﻩ) .ﺟﻤﻞ( )(٤
ﻗﻮﻟﻪ] :ﻓﺠﺎﻫِﺪﻭﺍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ½ﺃﻳﻦ¼ ﻣﺘﻌﻠﱢﻖ ﲟﺤﺬﻭﻑ ﻻ ﺑـ ﴿ﻻ ﺗﻈﻠﻤﻮﻥ﴾ ﻛﻤﺎ ﻗﻴﻞ :ﺇﻥ ﻣﻌﻨﺎﻩ ﻻ ﺗﻨﻘﹶﺼﻮﻥ ﺷﻴﺌﺎﹰ
ﳑﺎ ﻛﹸﺘﺐ ﻣﻦ )(٥
ﺁﺟﺎﻟﻜﻢ ﺃﻳﻨﻤﺎ ﺗﻜﻮﻧﻮﺍ ،ﻭﺇﳕﺎ ﱂ ﳚﻌﻞ ﻛﺬﻟﻚ ﻷﻧﻪ ﺣﻴﻨﺌﺬ ﻳﻜﻮﻥ ﴿ﻻ ﺗﻈﻠﹶﻤﻮﻥ﴾ ﳐﺘﺼﺎﹰ ﺑﺎﻵﺟﺎﻝ ﻣﻊ ﺃﻥ ﺍﻟﺸﺎﺭﺡ ﻓـﺴﺮ ﺑﺎﻷﻋﻤـﺎﻝ
ﻓﻼ ﻳﻄﺎﺑﻖ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺧِﺼﺐ ﻭ ﺳﻌﺔﹲ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑﺎﳊﺴﻨﺔ ﻭﺍﻟﺴﻴﺌﺔ ﻫﺎﻫﻨﺎ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺒﻠِﻴﺔ ،ﻭﺍﳊﺴﻨﺔ ﻭﺍﻟﺴﻴﺌﺔ ﻛﻤﺎ ﺗﻘﻌـﺎﻥ ﻋﻠـﻰ )(٦
ﺍﻟﻄﺎﻋﺔ ﻭﺍﳌﻌﺼﻴﺔ ﺗﻘﻌﺎﻥ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺒﻠﻴﺔ ،ﻭﳘﺎ ﺍﳌﺮﺍﺩ ﰲ ﺍﻵﻳﺔ ﺃﻱ ﺇﻥ ﺗﺼﺒﻬﻢ ﻧﻌﻤﺔ ﻛﺨﺼﺐ ﻧﺴﺒﻮﻫﺎ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ،
ﻭﺇﻥ ﺗﺼﺒﻬﻢ ﺑﻠﻴﺔ ﻛﻘﺤﻂ ﺃﺿﺎﻓﻮﻫﺎ ﺇﻟﻴﻚ) .ﺍﻟﺒﻴﻀﺎﻭﻱ ﻣﻊ ﺍﻟﺸﻬﺎﺏ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﻨﺪ ﻗﺪﻭﻡ ﺍﻟﻨﱯ ﺻ ﹼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳ ﹼﻠﻢ ﺍﳌﺪﻳﻨﺔﹶ[ ﺃﻱ ﻓﺪﻋﺎﻫﻢ ﺇﱃ ﺍﻹﳝﺎﻥ ﻓﻜﻔﺮﻭﺍ ،ﻓﺤﺼﻞ ﳍﻢ ﺍ ﹶ
ﳉﺪﺏ ﻓﻘﺎﻟﻮﺍ ﻫﺬﺍ ﺷـﺆﻣﻪ )(٧
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www.madinah.in
Madinah Gift Centre
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ِ)(٤
ﺆﻻء ْ َ ْ ِﻨﺪ اﷲِ ﴾ ﻣﻦ ﻗِ َﺒﻠـﻪ ﴿ َ َ ِ ﻗﻞ﴾ ﳍﻢ ﴿ ُﻞ﴾ ﻣﻦ اﳊﺴﻨﺔ واﻟﺴﻴﺌﺔ ﴿ ْ
)(٣ )(٢ )(١
اﻟﻘﻮم ِ َﻻ ﻓﻤﺎل ُ َ ٓ ﻣﻦ ﻋ ْ ِ ﻳﺎ ﳏﻤﺪ أي ﺑﺸﺆﻣﻚ ﴿ ُ ْ
ـﺪﻳﺜﺎ) ﴾(۷۸ﻳﻠـ إﻟــﻴﻬﻢ ،و ½ﻣــﺎ¼ اﺳــﺘﻔﻬﺎم ﺗﻌﺠﻴــﺐ ﻣـﻦ َﻓـ ْﺮطـﻮن﴾ أي ﻻ ُﻳﻘــﺎرﺑﻮن أن ﻳﻔﻬﻤـﻮا ﴿ َﺣـ ِ ْ ً ﻳَ َـ ُ ْ َ
ـﺎدون َ ﻔ َْﻘ ُـ ْ َ
ﻣﻦ َ َ َ ٍ ﻘﺎرﺑﺔ اﻟﻔﻌﻞ أﺷﺪ ﻣﻦ ﻧﻔﻴﻪ ﴿ َ ۤ
اﺻﺎﺑﻚ﴾ أﻳﻬﺎ اﻹﻧﺴﺎن ﴿ ِ ْ َﺟﻬﻠﻬﻢ ،وﻧﻔﻲ ُﻣ َ َ
)(٥
ﻓﻤﻦ اﷲِ﴾ أﺗﺘﻚ ﻓﻀﻼ
ﺣﺴﻨﺔ﴾ ﺧﲑ ﴿ َ ِ َ ﻣﺎ َ َ َ َ
٢ ٢
ْﺴﻚ ﴾ أﺗﺘﻚ ﺣﻴﺚ ارﺗﻜﺒﺖ ﻣﺎ ﻳﺴﺘﻮﺟﺒﻬﺎ ﻣﻦ اﻟﺬﻧﻮب ﴿َو َ ْ َ ْ ٰ َ
ارﺳﻠﻨﻚ﴾ ﻳﺎ )(٦
ﻣﻦ َ َ ٍ
ﺳﻴﺌﺔ﴾ َﺑ٢ﻠﻴّﺔ ﴿ َ ِ ْ
ﻓﻤﻦ ﻔ ِ َ اﺻﺎﺑﻚ ِ ْ ﻣﻨﻪ ﴿ َو َ ۤ
ﻣﺎ َ َ َ َ
٢ ٢
رﺳﻮﻻ﴾)................................................................................ (٧ ﳏﻤ ُﺪ ﴿ ِ ِ
ﻟﻠﻨﺎس َ ُ ْ ً َّ
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ﲟﻌﺰِﻝٍ ﻣـﻦ ﺃﻥ ﻳﻔﻘﻬـﻮﺍ
ﻓﻴﻬﺎ ﻣﺎ ﰲ ﺍﻟﻈﺮﻑ ﻣﻦ ﻣﻌﲎ ﺍﻻﺳﺘﻘﺮﺍﺭ ،ﺃﻱ ﻭﺣﻴﺚ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺄﹸﻱ ﺷﻲﺀٍ ﺣﺼﻞ ﳍﻢ ﺣﺎﻝ ﻛﻮﻢ
ﺣﺪﻳﺜﺎﹰ ،ﺃﻭ ﻫﻮ ﺍﺳﺘﺌﻨﺎﻑ ﻣﺒﲏ ﻋﻠﻰ ﺳﺆﺍﻝ ﻧﺸﺄ ﻣﻦ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻛﺄﻧﻪ ﻗﻴﻞ :ﻣﺎ ﺑﺎﻟﹸﻬﻢ ﻭﻣﺎﺫﺍ ﻳﺼﻨﻌﻮﻥ ﺣـﱴ ﻳﺘﻌﺠـﺐ ﻣﻨـﻪ ﺃﻭ ﻳـﺴﺄﻝﹶ ﻋـﻦ
ﺳﺒﺒﻪ؟ ﻓﻘﻴﻞ :ﻻﻳﻜﺎﺩﻭﻥ ﻳﻔﻘﻬﻮﻥ ﺣﺪﻳﺜﺎﹰ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺃﺻﻼﹰ ﻓﻴﻘﻮﻟﻮﻥ ﻣﺎ ﻳﻘﻮﻟﻮﻥ ،ﺇﺫ ﻟﻮ ﻓﹶﻬِﻤﻮﺍ ﺷﻴﺌﺎﹰ ﻣﻦ ﺫﻟـﻚ ﻟﹶﻔﹶﻬﻤـﻮﺍ ﻫـﺬﺍ ﺍﻟـﻨﺺ
ﻀﻞﻭﻣﺎ ﰲ ﻣﻌﻨﺎﻩ ،ﻭﻣﺎ ﻫﻮ ﺃﻭﺿﺢ ﻣﻨﻪ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻨﺎﻃﻘﺔ ﺑـﺄﻥ ﺍﻟﻜـﻞ ﻣـﻦ ﻋﻨـﺪ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﺃﻥ ﺍﻟﻨﻌﻤـﺔﹶ ﻣﻨـﻪ ﺗﻌـﺎﱃ ﺑﻄﺮﻳـﻖ ﺍﻟﺘﻔـ
ﻭﺍﻹﺣﺴﺎﻥ ،ﻭﺍﻟﺒﻠﻴﺔﹶ ﻣﻨﻪ ﺑﻄﺮﻳﻖ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻠﻰ ﺫﻧﻮﺏ ﺍﻟﻌﺒﺎﺩ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ[ ﺃﻱ ﻓﺎﳋﻄﺎﺏ ﻋﺎﻡ ﻟﻜﻞ ﻣﻦ ﺗﺘﺄﺗﻰ ﻣﻨﻪ ﺍﻟﺴﻴﺌﺔ ،ﻭﻗﻴﻞ :ﺍﳋﻄﺎﺏ ﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ ﻭﺍﳌـﺮﺍﺩ ﻏـﲑﻩ ﻣـﻦ )(٥
ﺁﺣﺎﺩ ﺍﻷﻣﺔ .ﻓﺈﻥ ﻗﻠﺖ :ﻛﻴﻒ ﻭﺟﻪ ﺍﳉﻤﻊ ﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﻞ ﻛﻞ ﻣﻦ ﻋﻨﺪ ﺍﷲ﴾ ﻭﺑﲔ ﻗﻮﻟـﻪ﴿ :ﻭﻣـﺎ ﺃﺻـﺎﺑﻚ ﻣـﻦ ﺳـﻴﺌﺔ ﻓﻤـﻦ
ﻧﻔﺴﻚ﴾ ﻓﺄﺿﺎﻑ ﺍﻟﺴﻴﺌﺔ ﺇﱃ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ،ﻗﻠﺖ :ﺃﻣﺎ ﺇﺿﺎﻓﺔ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻗﻞ ﻛﻞ ﻣـﻦ
ﻋﻨﺪ ﺍﷲ﴾ ﻓﻌﻠﻰ ﺍﳊﻘﻴﻘﺔ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺧﺎﻟﻘﹸﻬﺎ ﻭﻣﻮﺟِﺪﻫﺎ ،ﻭﺃﻣﺎ ﺇﺿﺎﻓﺔ ﺍﻟﺴﻴﺌﺔ ﺇﱃ ﻓﻌﻞ ﺍﻟﻌﺒﺪ ﰲ ﻗﻮﻟﻪ﴿ :ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﻣﻦ ﺳـﻴﺌﺔ
ﻓﻤﻦ ﻧﻔﺴﻚ﴾ ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﺎﺯ ،ﺗﻘﺪﻳﺮﻩ ﻭﻣﺎ ﺃﺻﺎﺑﻚ ﻣﻦ ﺳﻴﺌﺔ ﻓﻤﻦ ﺍﷲ ﺑﺴﺒﺐ ﻧﻔﺴﻚ ﻋﻘﻮﺑﺔ ﻟﻚ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ﴿] :ﻭﻣﺂ ﺃﺻﺎﺑﻚ ﻣﻦ ﺳﻴﺌﺔ ﻓﻤﻦ ﻧﻔﺴﻚ﴾[ ﲤﺴﻚ ﺎ ﺍﻟﻘﺪﺭﻳﺔﹸ ﰲ ﻗﻮﳍﻢ ﺑﺄﻥ ﺍﻟﻌﺒﺪ ﻳﺨﻠـﻖ ﺍﻟـﺸﺮ ،ﻭﻫـﻮ ﻣـﺮﺩﻭﺩ ﻷﻥ ﺍﳌـﺮﺍﺩ )(٦
ﺃﻧﺖ ﺍﺭﺗﻜﺒﺖ ﻣﺎ ﻳﻮﺟِﺒﻬﺎ ،ﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻗﺎﻝ½ :ﻣﺎ ﻛﺎﻥ ﻣِﻦ ﻧﻜﺒﺔ ﻧﻜﺒﺘﻬﺎ ﻓﺒﺬﻧﺒﻚ ،ﻭﺃﻧﺎ ﻗـﺪﺭﺕ
ﺫﻟﻚ ﻋﻠﻴﻚ¼) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﺃﺭﺳﻠﻨٰﻚ ﻟﻠﻨﺎﺱ ﺭﺳﻮ ﹰﻻ﴾[ ﺑﻴﺎﻥ ﳉﻼﻟﺔ ﻣﻨﺼﺒﻪ ﻭﻣﻜﺎﻧﺘﻪ ﻋﻨﺪ ﺍﷲ ﺑﻌﺪ ﺑﻴﺎﻥ ﺑﻄﻼﻥ ﺯﻋﻤﻬـﻢ ﺍﻟﻔﺎﺳـﺪ ﰲ ﺣﻘﹼـﻪ ﺑﻨـﺎﺀ ﻋﻠـﻰ )(٧
Å
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Madinah Gift Centre
`
ﻣﻦ َ َﺗﻮ ﴾ أﻋﺮض ﻋﻦ ﺳﻮل َ َ ْ
ﻓﻘﺪ َ َ َ ﻴﺪا) ﴾(۷۹ﻋ رﺳﺎﻟﺘﻚْ َ ﴿ . ﻣﺆﻛﺪة ﴿ َو َﻛ ٰ ِﺑﺎﷲِ َﺷ ِ ْ ً
ﺣﺎل)ِّ (١
)(٣ )(٢
اﻃﺎع اﷲ َ َو َ ْ ﻣﻦ ُّ ِﻃِﻊ اﻟﺮ ُ ْ َ
ﺣﻔﻴﻈً ﺎ) ﴾(۸۰ﺣﺎﻓﻈـﺎ ﻷﻋﻤـﺎﳍﻢ ﺑـﻞ ﻧـﺬﻳﺮا ) ،(٥وإﻟﻴﻨـﺎ أﻣـﺮﻫﻢ ﻓﻨﺠـﺎزﻳﻬﻢ ، ﻃﺎﻋﺘﻚ ﻓﻼ ﻳﻬﻤﻨﻚ)ۤ َ َ ﴿ (٤
ﻓﻤﺎ َ ْ َ ْ ٰ َ
ارﺳﻠﻨﻚ َﻋﻠ َْﻴ ِ ْﻢ َ ِ ْ
أﻱ ﻫﺬﺍ ﺍﳊﻜﻢ١٢.
ﻓﺎذا َ َﺑﺮز ُْوا﴾ ﺧﺮﺟﻮا ﴿ ِ ْ ﻘﻮﻟﻮن﴾ أي اﳌﻨﺎﻓﻘﻮن إذا ﺟﺎءوك :أﻣﺮﻧﺎ ﴿ َ َ
ﻃﺎﻋ ٌﺔ﴾ ﻟﻚ ﴿ َ ِ َ وﻫﺬا ﻗﺒﻞ اﻷﻣﺮ ﺑﺎﻟﻘﺘﺎلَ ﴿.و َ ُ ْ ُ ْ َ
)(٦
ﻣﻦ
?
ﻘﻮل﴾ ﻟﻚ ﰲ ﺣﻀﻮرك ﻣﻦ اﻟﻄﺎﻋﺔ) (٧أي اﻟﺬي َ ُ ْ ُ ﻔﺔ ﻣﻨْ ُ ْﻢ﴾ ﺑﺈدﻏﺎم اﻟﺘﺎء ﰲ اﻟﻄﺎء وﺗﺮﻛﻪ أي أﺿﻤ ْ
ﺮت ﴿ﻏَ ْ َ ِ ْ ِﻨﺪك َﺑﻴ َﺖ َ ٓ
ﻃﺎ ِ ٕ َ ٌ ﻋْ ِ َ
? ﻣﺘﻌﻠﻖ ﺑﻴﻜﺘﺐ١٢.
٢ ٢
ﺠﺎزوا ﻋﻠﻴﻪ ﴿ َ َﻓﺎ ْ ِ ْض َﻋﻨْ ُ ْﻢ﴾ ﺑﺎﻟﺼﻔﺢ ﴿ َو َ َﺗﻮ ْﻞ َﻋ َ ﻋﺼﻴﺎﻧﻚ ﴿ َو اﷲُ َ ْ ُ ُ
ﻳﻜﺘﺐ﴾ ﻳﺄﻣﺮ َ
ﺑﻜ ْﺘﺐ ﴿ َﻣﺎ ﻳ ُ َ ُ ْ َ
ﺘﻮن﴾ ﰲ ﺻﺤﺎﺋﻔﻬﻢ ﻟﻴُ َ
0 0
ﻣﻌﺼﻮﻣﺎﹰ ﰲ ﲨﻴﻊ ﺃﻓﻌﺎﻟﻪ ﻷﻧﻪ ﺗﻌﺎﱃ ﺃﹶﻣﺮ ﲟﺘﺎﺑﻌﺘﻪ ﰲ ﻗﻮﻟﻪ﴿ :ﻭﺍﺗﺒـﱢﻌﻮﻩ﴾ ]ﺍﻷﻋﺮﺍﻑ [١٥٨ :ﻭﺍﳌﺘﺎﺑﻌﺔﹸ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻞ ﻓﻌـﻞ
ﺍﻟﻐﲑ ﻷﺟﻞ ﺃﻧﻪ ِﻓﻌﻞ ﺫﻟﻚ ﺍﻟﻐﲑ ،ﻓﻜﺎﻥ ﺍﻵﰐ ﲟﺜﻞ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻣﻄﻴﻌﺎﹰ ﷲ ﺗﻌـﺎﱃ ﰲ ﻗﻮﻟـﻪ﴿ :ﻭﺍﺗــﺒﻌﻮﻩ﴾ .ﻓﺜﺒـﺖ ﺃﻥ ﺍﻻﻧﻘﻴـﺎﺩ ﻟـﻪ ﰲ
ﲨﻴﻊ ﺃﻗﻮﺍﻟﻪ ﻭﰲ ﲨﻴﻊ ﺃﻓﻌﺎﻟﻪ ﺇﻻ ﻣﺎ ﺧﺼﻪ ﺍﻟﺪﻟﻴﻞﹸ ﻃﺎﻋﺔﹲ ﷲ ﺗﻌﺎﱃ ﻭﺍﻧﻘﻴﺎﺩ ﳊﻜﻢ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﱃ ﻋﻨـﻪ:
ﺇﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻣﻦ ﻳﻄﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ﴾ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﺗﻜﻠﻴﻒ ﻛﻠﹼﻒ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻋﺒﺎﺩﻩ ﰲ ﺑﺎﺏ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟـﺼﻼﺓ
ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ ﻭﺳﺎﺋﺮِ ﺍﻷﺑﻮﺍﺏ ﰲ ﺍﻟﻘﺮﺁﻥ ﻭﱂ ﻳﻜﻦ ﺫﻟﻚ ﺍﻟﺘﻜﻠﻴﻒ ﻣﺒﻴﻨﺎﹰ ﰲ ﺍﻟﻘﺮﺁﻥ ﻓﺤﻴﻨﺌﺬ ﻻ ﺳﺒﻴﻞ ﻟﻨﺎ ﺇﱃ ﺍﻟﻘﻴـﺎﻡ ﺑﺘﻠـﻚ
ﺍﻟﺘﻜﺎﻟﻴﻒ ﺇﻻ ﺑﺒﻴﺎﻥ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻟﺰِﻡ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻃﺎﻋﺔ ﺍﻟﺮﺳـﻮﻝ ﻋـﲔ ﻃﺎﻋـﺔ ﺍﷲ ﻋﺰﻭﺟـﻞ
ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) .ﻛﺒﲑ(
ﻗﻮﻟﻪ﴿] :ﻣﻦ ﻳﻄﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ﴾[ ﺍﻵﻳﺔ ،ﻓﻴﻪ ﻭﺟﻮﺏ ﻃﺎﻋﺔ ﺍﻟﺮﺳﻮﻝ ﻓﻴﻤﺎ ﻳﺄﻣﺮ ﺑﻪ ﻭﻳﻨﻬﻰ ﻋﻨﻪ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻬِ ﻤﻨﻚ[ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻣِﻦ ½ﺃﹶﻫﻢ ،¼ﺃﻭ ﺑﻔﺘﺤﻬﺎ ﻣِﻦ ½ﻫﻢ ،¼ﻭﻣﻌﻨﺎﻩ ﻻ ﻳﺤﺰِﻧﻚ ﺇﻋﺮﺍﺿﻬﻢ ،ﻭﻫﺬﺍ ﻫﻮ ﺟﻮﺍﺏ ﺍﻟـﺸﺮﻁ ﻭﻗﻮﻟـﻪ: )(٤
﴿ﻓﻤﺎ ﺃﺭﺳﻠﻨٰﻚ ...ﺇﱁ﴾ ﺗﻌﻠﻴﻞ ﻟﻪ) .ﺻﺎﻭﻱ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﻞ ﻧﺬﻳﺮﺍ[ ﺍﻗﺘﺼﺮ ﻋﻠﻴﻪ ﻷﻧﻪ ﰲ ﺳﻴﺎﻕ ½ﻣﻦ ﺃﹶﻋﺮﺽ¼ ،ﻭﻻ ﻳﻨﺎﺳﺒﻪ ﺇﻻ ﺍﻹﻧﺬﺍﺭ ،ﻭﺇﻻ ﻓﺮﺳﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﺑﻌـﺚ )(٥
ﺑﺸﲑﺍﹰ ﻭﻧﺬﻳﺮﺍﹰ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺃﹶﻣﺮﻧﺎ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﴿ﻃﺎﻋﺔ﴾ ﺧﺒﺮ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﻭﺍﺟﺐ ﺍﳊﺬﻑ ﻷﻥ ﺍﳋﺒﺮ ﻣﺼﺪﺭ ﺑﺪﻝﹲ ﻣﻦ ﻟﻔﻆ ﺍﻟﻔﻌـﻞ، )(٦
ﻓﻬﻮ ﻧﺎﺋﺐ ﻋﻦ ½ﺃﻃﻌﻨﺎ¼ ،ﻭﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺘﺪﺃ ﻭﺍﳋﺒﺮ ﳏﺬﻭﻑ ﺃﻱ ½ﻣﻨﺎ ﻃﺎﻋﺔ¼) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻄﺎﻋﺔ[ ﺑﻴﺎﻥ ﴿ﺍﻟﺬﻱ ﺗﻘﻮﻝ﴾ ،ﻭﻗﻮﻟﻪ½ :ﺃﻱ ﻋﺼﻴﺎﻧﻚ¼ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ﴿ :ﻏﲑ ﺍﻟﺬﻱ ﺗﻘﻮﻝﹸ﴾) .ﺻﺎﻭﻱ( )(٧
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Madinah Gift Centre
`
ﻳﺘﺪﺑﺮون﴾ ﻳﺘﺄﻣﻠﻮن ﴿ ْاﻟ ُ ْ َن ) ﴾(١وﻣﺎ ﻓﻴـﻪ ﻣـﻦ وﻛﻴﻼ) ﴾(۸۱ﻣﻔ َّﻮﺿﺎ إﻟﻴﻪَ َ َ ﴿ .
اﻓﻼ َ َ َ ُ ْ َ اﷲِ﴾ ِﺛْﻖ ﺑﻪ ﻓﺈﻧﻪ ﻛﺎﻓﻴﻚ ﴿ َو َﻛ ٰ ِﺑﺎﷲِ َ ِ ْ ً
ﺟﺎء ُْﻢ اﺧﺘﻼ ًﻓﺎ َﻛﺜ ِ ْ ًا) ﴾(۸۲ﺗﻨﺎﻗﻀﺎ ﰲ ﻣﻌﺎﻧﻴﻪ) (٢وﺗﺒﺎﻳﻨﺎ ﰲ ﻧﻈﻤﻪَ ﴿ .و ِ َ
اذا َ ٓ َ ﻓﻴ ِ ْ ِ َ ﺎن ِ ْ
ﻣﻦ ﻋ ِْﻨﺪِ َﻏ ْ ِاﷲِ َ َ َ ُ ْ
ﻟﻮﺟﺪوا ِ ْ اﳌﻌﺎﱐ اﻟﺒﺪﻳﻌﺔ ﴿ َو َ ْﻟﻮ َ َ
اﻟﺨـﻮف﴾ ﺑﺎﳍﺰﳝـﺔ ﴿ َ َ ُ ْ
اذاﻋـﻮا ِﺑـ ٖ ﴾ اﻻﻣـﻦ﴾ ﺑﺎﻟﻨـﺼﺮ ﴿ َاو ِ ْ َ ْ ِ اﻣﺮ﴾ ﻋﻦ َﺳﺮاﻳﺎ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﲟﺎ ﺣﺼﻞ ﳍـﻢ ﴿ َ
ﻣـﻦ ْ َ ْ ِ َ ٌْ ٢
? ﺃﻱ ﺍﻹﻓﺸﺎﺀ١٢. ? ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﺍﻟﺴﺎﺑﻖ١٢.
)(٤
أ َ ْﻓـ َﺸﻮه ،ﻧـﺰل) (٣ﰲ ﲨﺎﻋــﺔ ﻣـﻦ اﳌﻨــﺎﻓﻘﲔ ،أو ﰲ ﺿــﻌﻔﺎء اﳌــﺆﻣﻨﲔ ﻛــﺎﻧﻮا ﻳﻔﻌﻠـﻮن ذﻟــﻚ ،ﻓﺘــﻀﻌﻒ ﻗﻠـﻮب اﳌــﺆﻣﻨﲔ
٢
اﻻﻣـﺮ ِ ِﻣـﻨْ ُ ْﻢ ﴾ أي ذوي اﻟـﺮأي ﻣـﻦ أﻛـﺎﺑﺮ اﻟـﺼﺤﺎﺑﺔ أي ﻟـﻮ
)(٦
ﺳﻮل َو ا ِ ا ُو ِ ْ َ ْ
ﳋﱪ ﴿ا ِ َ اﻟﺮ ُ ْ ِ
)(٥
وﻳﺘﺄذى اﻟﻨﺒﻲ َ ﴿.و َ ْﻟﻮ َ ْ ُ
ردوه ﴾ أي ا
٣
ﻳﻦ َ ـ ْـﺴ َ ِ ُ ْ
ﻨﺒﻄﻮﻧ َ ٗ ﴾ ّﻳﺘﺒﻌﻮﻧــﻪ ﻟﻌﻠﻤــ ُ﴾ ﻫــﻞ ﻫ ـﻮ) (٨ﳑــﺎ ﻳﻨﺒﻐ ـﻲ أن ﻳــﺬاع أو َﻻ ﴿ ِ ﺳــﻜﺘﻮا ﻋﻨــﻪ ﺣــﱴ ﳜــﱪوا ﺑــﻪ ﴿ َ َ ِ َ
)(٧
اﻟــﺬ ْ َ ٣ ٣
ﻗﻮﻟﻪ﴿] :ﺃﻓﻼ ﻳﺘﺪﺑﺮﻭﻥ ﺍﻟﻘﺮﺁﻥ﴾[ ﺍﻵﻳﺔ ،ﻓﻴﻪ ﺍﳊﹶﺚﹼ ﻋﻠﻰ ﺗﺪﺑﺮ ﺍﻟﻘﺮﺁﻥ ،ﻭﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﺯﻋـﻢ ﻣِـﻦ ﺍﻟﺮﺍﻓـﻀﺔ ﺃﻥ ﺍﻟﻘـﺮﺁﻥ ﻻ ﻳﻔﻬـﻢ )(١
ﻣﻌﻨﺎﻩ ﺇﻻ ﺑﺘﻔﺴﲑ ﺍﻟﺮﺳﻮﻝ ﺃﻭ ﺗﻔﺴﲑ ﺍﻹﻣﺎﻡ ،ﻭﰲ ﺑﻘﻴﺔ ﺍﻵﻳﺔ ﺍﻟﻌﺬﺭ ﻟﻠﻤﺼﻨﻔﲔ ﻓﻴﻤﺎ ﻳﻘﻄﻊ ﳍﻢ ﻣﻦ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﺘﻨـﺎﻗﺾ ﻷﻥ ﺍﻟـﺴﻼﻣﺔ
ﻋﻦ ﺫﻟﻚ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻘﺮﺁﻥ) .ﺍﻹﻛﻠﻴﻞ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﻨﺎﻗﻀﺎ ﰲ ﻣﻌﺎﻧﻴﻪ[ ﺑﺄﻥ ﻳﻜﻮﻥ ﺑﻌﺾ ﺃﺧﺒﺎﺭﻩ ﻏﲑ ﻣﻄﺎﺑﻖ ﻟﺒﻌﺾ ،ﻭﻗﻮﻟﻪ½ :ﻭﺗﺒﺎﻳﻨﺎﹰ ﰲ ﻧﻈﻤﻪ¼ ﺑﺄﻥ ﻳﻜﻮﻥ ﺑﻌـﻀﻪ ﻓـﺼﻴﺤﺎﹰ ﺑﻠﻴﻐـﺎﹰ )(٢
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ﻭﺑﻌﻀﻪ ﻟﻴﺲ ﻛﺬﻟﻚ ،ﻓﻠﻤﺎ ﻛﺎﻥ ﲨﻴﻌﻪ ﻋﻠﻰ ﻣِﻨﻮﺍﻝ ﻭﺍﺣﺪ ﻟﻴﺲ ﺑﻌﻀﻪ ﻣﻨﺎﻗﻀﺎﹰ ﻟﺒﻌﺾ ،ﺑﻞ ﺃﺧﺒﺎﺭﻩ ﻛﻠﻬﺎ ﻣﺘﻮﺍﻓﻘﺔ ،ﻭﻫـﻮ ﻓـﺼﻴﺢ ﺑﻠﻴـﻎ
ﻟﻴﺲ ﻓﻴﻪ ﻣﺎ ﻳﻨﺎﰲ ﺫﻟﻚ ﺛﺒﺖ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻷﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﻳﻘﺪِﺭ ﻋﻠﻴﻪ ﻏﲑﻩ .ﺇﻥ ﻗﻠﺖ ﺇﻥﹼ ﻗﻮﻟـﻪ﴿ :ﻛـﺜﲑﺍﹰ﴾ ﺭﲟـﺎ ﻳـﻮﻫﻢ ﺃﻥ ﻓﻴـﻪ
ﻼ ،ﻓﻠﻮ ﻛﺎﻥ ﻣﻦ ﻋﻨﺪ ﻏﲑ ﺍﷲ ﻟﻮﺟـﺪﻭﺍ ﺍﺧﺘﻼﻓﺎﹰ ﻗﻠﻴﻼﹰ ،ﺃﺟﻴﺐ :ﺃﻥ ﺍﻟﺘﻘﻴﻴﺪ ﺑﺎﻟﻜﺜﺮﺓ ﻟﻠﻤﺒﺎﻟﻐﺔ ،ﻭﺍﳌﻌﲎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺲ ﻓﻴﻪ ﺍﺧﺘﻼﻑ ﺃﺻ ﹰ
ﻓﻴﻪ ﺍﺧﺘﻼﻓﺎﹰ ﻛﺜﲑﺍﹰ ﻓﻀﻼﹰ ﻋﻦ ﺍﻟﻘﻠﻴﻞ ﻓﻬﻮ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻓﻠﻢ ﻳﻜﻦ ﻓﻴﻪ ﺍﺧﺘﻼﻑ ﺃﺻﻼﹰ ﻻ ﻛﺜﲑ ﻭﻻ ﻗﻠﻴﻞ) .ﺻﺎﻭﻱ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻧﺰﻝ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﻟﻠﻜﻼﻡ ﺍﻟﺴﺎﺑﻖ ،ﻭﺫﻟﻚ ﺃﻥ ﺍﻟـﻨﱯ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻛـﺎﻥ ﻳﺒﻌـﺚ ﺍﻟﺒﻌـﻮﺙ )(٣
ﻭﺍﻟﺴﺮﺍﻳﺎ ،ﻓﺈﺫﺍ ﻏﹶﻠﹶﺒﻮﺍ ﺃﻭ ﻏﹸﻠِﺒﻮﺍ ﺑﺎﺩﺭ ﺍﳌﻨﺎﻓﻘﹸﻮﻥ ﻳﺴﺘﺨﺒِﺮﻭﻥ ﻋﻦ ﺣﺎﻟِﻬﻢ ،ﰒ ﻳﺸﻴﻌﻮﻧﻪ ﻭﻳﺘﺤـﺪﺛﻮﻥ ﺑـﻪ ﻗﺒـﻞ ﺃﻥ ﻳﺤـﺪﺙ ﺑـﻪ ﺭﺳـﻮﻝﹸ ﺍﷲ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻴﻀﻌﻔﻮﻥ ﺑﻪ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ،ﻓﺄﻧﺰﻝﹶ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﺇﺫﺍ ﺟﺎﺀﻫﻢ ﻳﻌﲏ ﺍﳌﻨﺎﻓﻘﲔ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣـﻦ ﻳﻌـﲏ ﺟـﺎﺀﻫﻢ
ﺧﺒﺮ ﺑﻔﺘﺢ ﻭﻏﻨﻴﻤﺔ ﺃﻭ ﺍﳋﻮﻑِ ﻳﻌﲏ ﺍﻟﻘﺘﻞ ﻭﺍﳍﺰﳝﺔ ﺃﺫﺍﻋﻮﺍ ﺑﻪ ،ﺃﻱ ﺃﹶﻓﺸﻮﺍ ﺫﻟﻚ ﺍﳋﺒﺮ ﻭﺃﺷﺎﻋﻮﻩ ﺑﲔ ﺍﻟﻨﺎﺱ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺘﻀﻌﻒ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ[ ﻫﺬﺍ ﻇﺎﻫﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻬﺰﳝﺔ ،ﻭﺃﻣﺎ ﺇﺷﺎﻋﺔ ﺍﻟﻨﺼﺮ ﻓﺎﻟﻀﻌﻒ ﻓﻴﻪ ﻣﻦ ﺣﻴﺚ ﺇﻥﹼ ﻫﺬﺍ ﺍﳋﺒﺮ ﲟﺎ ﻭﺻـﻞ )(٤
ﺍﻟﻜﻔﺎﺭ ﻓﻴﺘﺠﻬﺰﻭﻥ ﻭﻳﻌﻴﺪﻭﻥ ﺍﳊﺮﺏ ﺛﺎﻧﻴﺎﹰ ،ﻓﻔﻴﻪ ﻓﺘﻨﺔ ﻟﻠﻀﻌﻔﺎﺀ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﳋﺒﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﺮﺟِﻊ ﺍﻟﻀﻤﲑ ﺍﳌﻔﻬﻮﻡ ﻣﻦ ﺍﻟﻜﻼﻡ) .ﺍﻟﺸِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ﴿] :ﻭﻟﻮ ﺭﺩﻭﻩ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻭﺇﱃ ﺃﻭﱃ ﺍﻷﻣﺮ ﻣﻨﻬﻢ ...ﺇﱁ﴾[ ﻫﺬﺍ ﺃﺻﻞ ﻋﻈﻴﻢ ﰲ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻭﺍﻻﺟﺘﻬﺎﺩ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺣﱴ ﻳﺨﺒﺮﻭﺍ ﺑﻪ[ ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ ،ﺃﻱ ﺣﱴ ﻳﺨﺒﺮﻫﻢ ﺍﻟﻨﱯ ﱡﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﻪ) .ﺻﺎﻭﻱ ،ﺟﻤﻞ( )(٧
ﻗﻮﻟﻪ] :ﻫﻞ ﻫﻮ ...ﺇﱁ[ ﺃﻱ ﻟﹶﻌﻠِﻤﻮﺍ ﻛﻴﻔﻴﺘﻪ ﻭﺻﻔﺘﻪ ،ﻭﺇﻻ ﻓﻬﻢ ﻛﺎﻧﻮﺍ ﻋﺎﳌﲔ ﺑﻪ ﻣﻦ ﻗﺒﻞﹸ ،ﻭﺻﻔﺘﻪ ﻫﻲ ﻛﻮﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺬﺍﻉ ﺃﻭ ﻻ) .ﲨﻞ( )(٨
٣٢٦
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ﻓﻀﻞ اﷲِ َﻋﻠ ْ ُ ْ
وﻳﻄﻠﺒﻮن ﻋﻠﻤﻪ ،وﻫﻢ اﳌﺬﻳﻌﻮن ﴿ ِﻣﻨْ ُْﻢ ﴾ ﻣﻦ اﻟﺮﺳﻮل وأوﱄ اﻷﻣـﺮ ﴿ َو َ ْﻟﻮ َﻻ َ ْ ُ
)(٣ )(٢ )(١
َـﻴﻜﻢ﴾ ﺑﺎﻹﺳـﻼم
ﻓﻘﺎﺗـﻞ﴾ ﻳـﺎ اﻟﺸﻴﻄﻦ﴾ ﻓﻴﻤﺎ ﻳﺄﻣﺮﻛﻢ ﺑﻪ ﻣـﻦ اﻟﻔـﻮاﺣﺶ ﴿ ِاﻻ َ ِ ْ ً
ﻗﻠـﻴﻼ )ْ ِ َ َ ﴿ .﴾(۸۳ ورﺣﻤﺘ ٗ ﴾ ﻟﻜﻢ ﺑﺎﻟﻘﺮآن ﴿ َ َ ْ ُ ُ
ﻻﺗﺒﻌﺘﻢ ْ ٰ َ
)(٥ )(٤
﴿َ َ َْ ُ
ﺃﻱ ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ١٢.
ـﺘﻢ ﺑـﺘﺨﻠ ُّ ِﻔﻬﻢ ﻋﻨـﻚ ،اﳌﻌـﲎ :ﻗﺎ ِﺗـ ْﻞ وﻟـﻮ َو ْﺣـﺪك ﻓﺈِ ّﻧـﻚ ﻣﻮﻋـﻮد ـﻼ ﻓ ﴾ )(٧
ْﺴﻚ ﻔ ﻠﻒ ِاﻻ َﻴﻞ اﷲِ َﻻ ﺗُ َ ﺳ ﴿ )(٦
ﳏﻤﺪ
?
ّ َ َ ُ ِ ْ ِ َ ْ ِ
ﻳﻦ َﻛ َ ُ ْوا َواﷲُ َ َ
اﺷﺪ اﻟﺬ ْ َ ان ُ
ﻳﻜﻒ َ ْ َ
ﺑﺎس﴾ ﺣﺮب)ِ ﴿ (٨ اﻟﻤﺆﻣﻨ ِ ْ َ ﴾ ُﺣَّﺜﻬﻢ ﻋ اﻟﻘﺘﺎل ورﻏِّ ْﺒﻬﻢ ﻓﻴﻪ ﴿ َﻋ َ اﷲُ َ ْ
ض ُْْ ِ ﺑﺎﻟﻨﺼﺮ ﴿ َو َ ِ
٢
ِﻴﻼ ) ﴾(۸۴ﺗﻌﺬﻳﺒﺎ ﻣﻨﻬﻢ ،ﻓﻘﺎل رﺳﻮل اﷲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ½واﻟﺬي ﻧﻔﺴﻲ ﺑﻴﺪه ﻷ َﺧ ُﺮﺟ ّﻦ وﻟﻮ اﺷﺪ َ ْ
ﺗﻨﻜ ْ ً َْ ً
ﺑﺎﺳﺎ﴾ ﻣﻨﻬﻢ ﴿و َ َ
٢
ﻗﻮﻟﻪ] :ﻭﻫﻢ ﺍﳌﹸﺬِﻳﻌﻮﻥ[ ﺗﻔﺴﲑ ﻟـ﴿ﺍﻟﹼﺬﻳﻦ ﻳﺴﺘﻨﺒﻄﻮﻧﻪ﴾ ،ﻭﺣﻴﻨﺌﺬ ﰲ ﺍﻟﻜﻼﻡ ﺇﻇﻬﺎﺭ ﰲ ﻣﻘـﺎﻡ ﺍﻹﺿـﻤﺎﺭ ،ﻭﺍﻷﺻـﻞ ﻟﻌﻠﻤـﻮﻩ ،ﻭﻗﻮﻟـﻪ: )(١
½ﻣﻨﻬﻢ¼ ﻣﻦ ﺍﺑﺘﺪﺍﺋﻴﺔ ،ﻭﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﻣﺘﻌﱢﻠﻖ ﺑـ ½ﻳﺴﺘﻨﺒﻄﻮﻥ¼ ،ﻭﺍﳌﻌﲎ ﻳﺘﻠﻘﻮﻧﻪ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﺃﻭ ﻛِﺒـﺎﺭ
ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ) .ﺻﺎﻭﻱ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﻟﻮﻻ ﻓﻀﻞ ﺍﷲ ...ﺇﱁ[ ﰲ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ ﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻫﻮ ﺍﻟﺬﻱ )(٢
ﺑﻌﺚﹶ ﰲ ﺍﻷﻣﻴﲔ ﺭﺳﻮﻻﹰ ﻣﻨﻬﻢ ﻳﺘﻠﻮﹾﺍ﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿ﺫﻟﻚ ﻓﻀﻞ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ﴾ ]ﺍﳉﻤﻌﺔ [٣ :ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ﴿ :ﻭﻣﺎ ﺃﺭﺳـﻠﻨٰﻚ ﺇﻻ
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ﺭﲪﺔﹰ ﻟﱢﻠﹾﻌٰﻠﻤﲔ﴾ ]ﺍﻷﻧﺒﻴﺎﺀ [١٠٧ :ﻓﻠﻮ ﻻ ﻭﺟﻮﺩ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﻌﺜﺘﻪ ﻟﹶﺒﻘﹸﻮﺍ ﰲ ﺗِﻴﻪ ﺍﻟﻀﻼﻟﺔ ﺗـﺎﺋﻬﲔ ﻛﻤـﺎ ﻗـﺎﻝ ﺗﻌـﺎﱃ:
﴿ﻭﻳﺰﻛﱢﻴﻬﻢ ﻭﻳﻌﻠﱢﻤﻬﻢ ﺍﻟﻜﺘٰﺐ ﻭﺍﳊﻜﻤﺔ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻞﹸ ﻟﻔﻲ ﺿﻼﻝٍ ﻣﺒﲔ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ [١٦٤ :ﻳﻌﲏ ﻗﺒـﻞﹶ ﺑﻌﺜﺘـﻪ ،ﻭﻛـﺎﻧﻮﺍ ﻗـﺪ
ﻼ ﻭﺭﲪـﺔﹰ ﻋﻠـﻴﻬﻢ ﻓﺄﹶﻧﻘـﺬﹶﻫﻢ ﻣﻨـﻬﺎ ﻛﻤـﺎ ﻗـﺎﻝ ﺗﻌـﺎﱃ: ﺍﺗﺒﻌﻮﺍ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﺷﻔﺎ ﺣﻔﹾﺮﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﻛﺎﻥ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻓـﻀ ﹰ
﴿ﻭﻛﻨﺘﻢ ﻋﻠﻰ ﺷﻔﹶﺎ ﺣﻔﹾﺮﺓٍ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﺄﹶﻧﻘﹶﺬﹶﻛﻢ ﻣﻨﻬﺎ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ] .[١٠٣ :ﻓﺎﺋﺪﺓ ﻋﻈﻴﻤـﺔ[ ﻭﻗﻴـﻞ ﰲ ﻭﺟـﻪ ﻋـﺪﻡ ﺍﺭﲢـﺎﻝ ﺟـﺴﺪﻩ
ﺍﻟﺸﺮﻳﻒ ﺍﻟﻨﻈﻴﻒ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻣﻊ ﺃﻥﹼ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺪ ﻋﺮﺝ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﲜﺴﺪﻩ ﺍﻟﺸﺮﻳﻒ ﺇﻧﻪ ﺇﳕﺎ ﺑﻘِﻲ ﺟـﺴﻤﻪ
ﺍﻟﻄﺎﻫﺮ ﻫﻨﺎ ﻹﺻﻼﺡ ﻋﺎﻟﹶﻢ ﺍﻷﺟﺴﺎﺩ ﻭﺍﻧﺘﻈﺎﻣﻪ ،ﻓﺈﻧﻪ ﻣﻈﻬﺮ ﺍﻟﺬﺍﺕ ﻭﻃﹶ ﹾﻠﺴﻢ ﺍﻟﻜﺎﺋﻨﺎﺕ ،ﻓﺠﻤﻴﻊ ﺍﻻﻧﺘﻈﺎﻡ ﺑﻮﺟـﻮﺩﻩ ﺍﻟـﺸﺮﻳﻒ ،ﻛـﺬﺍ ﰲ
½ﺍﻟﻮﺍﻗﻌﺎﺕ ﺍﶈﻤﻮﺩﻳﺔ¼ ﻧﻘﻼﹰ ﻋﻦ ﺣﻀﺮﺓ ﺍﻟﺸﻴﺦ ﺍﻟﺸﻬﲑ ﺑـ½ﺃﻓﺘﺎﺩﻩ ﺃﻓﻨﺪﻯ¼ ﻗﹸﺪﺱ ﺳﺮﻩ ﺍﻟﻌﺰﻳﺰ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
ﻗﻮﻟﻪ] :ﺑﺎﻹﺳﻼﻡ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻟﺴﺒﺐ ﺍﻟﻔﻀﻞ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻟﻜﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﻑ ﺍﳌﺘﻌﻠِّﻖ ﻟﻠﺮﺑﻂ ﺑﺎﻟﺴﺎﺑﻖ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺑﺎﻟﻘﺮﺁﻥ[ ﻓﺴﺮﻩ ﺑﻪ ﻟﺌﻼ ﻳﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻳﺎ ﳏﻤﺪ [ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﺃﻣﺮ ﻟﻠﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺎ ﻫﻮ ﺍﻷﺻﻞ ﰲ ﺍﳋﻄﺎﺏ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻒ ﺇﻻ ﻧﻔﺴﻚ﴾[ ﻓﻴﻪ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺑﺄﻥ ﺍﻟﻮﱄﹼ ﻳﻨﺘﻬﻲ ﺇﱃ ﺣﺎﻟﺔ ﻳﺴﻘﻂ ﻋﻨﻪ ﻓﻴﻬﺎ ﺍﻟﺘﻜﻠﻴﻒ ﻓﻬﺬﺍ ﺳـﻴﺪ ﺍﳌﺮﺳـﻠﲔ
ﻗﻮﻟﻪ﴿] :ﻻ ﺗﻜﻠﱠ )(٧
ﻭﺇﻣﺎﻡ ﺍﳌﺘﻘﲔ ﻭﺭﺃﺱ ﺍﳌﹸﺼﻄﻔﹶﲔ ﻗﺪ ﺃﹶﺧﺒﺮﻩ ﺍﷲ ﺑﺄﻧﻪ ﻣﻜﻠﱠﻒ ﲞﺎﺻﺔ ﻧﻔﺴﻪ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺣﺮﺏ [ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻣﻦ ½ﺍﻟﺒﺄﺱ¼ ﻭﻫﻮ ﺍﳊﺮﺏ ﻻ ﻣِﻦ ½ﺑـﹸﺌﻮﺱ¼ ﻭﻫﻮ ﺍﻟﺸﺪﺓ ﰲ ﺍﻟﻔﻘﺮ ﺑﻘﺮﻳﻨـﺔ ﺍﻟـﺴﻴﺎﻕ) .ﻟـﺴﺎﻥ ﺍﻟﻌـﺮﺏ( )(٨
]ﻋﻠﻤﻴﺔ[
٣٢٧
www.madinah.in
Madinah Gift Centre
`
وﺣﺪي¼ ﻓﺨﺮج ﺑﺴﺒﻌﲔ راﻛﺒﺎ إﱃ ﺑﺪر اﻟﺼﻐﺮى ،ﻓﻜﻒ اﷲ ﺑﺄس اﻟﻜﻔﺎر ﺑﺈﻟﻘﺎء اﻟﺮﻋﺐ ﰲ ﻗﻠﻮﺑﻬﻢ و َﻣ ْﻨـِﻊ أﰊ ﺳـﻔﻴﺎن ﻋـﻦ
ﺼﻴﺐ﴾ ﻣـﻦ ﺣﺴﻨﺔ ﴾ ﻣﻮاﻓﻘﺔ ﻟﻠﺸ٢ﺮ ع﴿ ُ ْ
ﻳﻜﻦ ﻟ ٗ َ ِ ْ ٌ ﺷﻔﺎﻋﺔ َ َ َ ً
ﻔﻊ﴾ ﺑﲔ اﻟﻨﺎس ﴿ َ َ َ ً ﻣﻦ ْﺸ َ ْاﳋﺮو ج ﻛﻤﺎ ﺗﻘﺪم ﰲ آل ﻋﻤﺮان ْ َ ﴿.
)(١
ﻗﻮﻟﻪ﴿] :ﻣﻦ ﻳﺸﻔﻊ ﺷﻔﺎﻋﺔ ﺣﺴﻨﺔ﴾[ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺃﻓﺎﺩﺕ ﺃﻥ ﲢﺮﻳﺾ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻠﻤـﺆﻣﻨﲔ ﻋﻠـﻰ ﺍﻟﻘﺘـﺎﻝ ﺷـﻔﺎﻋﺔﹲ )(١
ﺣﺴﻨﺔﹲ ،ﻓﻠﻪ ﺣﻆ ﻭﺍﻓﺮ ﰲ ﻧﻈﲑ ﺫﻟﻚ ،ﻭﺍﻟﺸﻔﺎﻋﺔ ﻫﻲ ﺳﺆﺍﻝ ﺍﳋﲑ ﻟﻠﻐﲑ ،ﻭﻳﻨﺪﺭﺝ ﰲ ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀُ ﻟﻠﻤﺴﻠﻢ ﺑِﻈﹶﻬﺮ ﺍﻟﻐﻴﺐ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺑﺴﺒﺒﻬﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻋﺪ ﺍﻷﺟﺮ ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ ﻣﺠﺎﺯ ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺳﺒﺒﻪ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﻷﺟﺮ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌـﻀﺎﹰ )(٢
ﻣﻦ ﺍﻟﺸﻔﺎﻋﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﻣﻦ ﻳﺸﻔﻊ ﺷﻔﺎﻋﺔ ﺳﻴﺌﺔ﴾[ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺇﻃﻼﻕ ﺍﻟﺸﻔﺎﻋﺔ ﻫﻨﺎ ﻣﻦ ﻗﺒﻴﻞ ﺍﳌـﺸﺎﻛﻠﺔ ،ﻷﻥ ﺣﻘﻴﻘﺘـﻬﺎ ﺍﻟﻠﻐﻮﻳـﺔ ﺗﻘﺘـﻀﻲ ﺃـﺎ ﻻ )(٣
ﺗﻜﻮﻥ ﺇﻻ ﰲ ﺍﳋﲑ) .ﲨﻞ(
0 0
0 0
ﻗﻮﻟﻪ] :ﻧﺼﻴﺐ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻜﻔﻞ ﻣﺮﺍﺩﻑ ﻟﻠﻨﺼﻴﺐ ﻭﺇﳕﺎ ﻏﺎﻳﺮ ﺗﻔﻨـﻨﺎﹰ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻣﻘﻴﺘﺎ[ ﰲ ﺍﳌﺨﺘﺎﺭ :ﺃﻗﺎ
ﺕ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﺍِﻗﺘﺪﺭ ﻋﻠﻴﻪ ،ﻭﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ :ﺍﳌﹸﻘِﻴﺖ ﺍﳌﹸﻘﹾﺘﺪِﺭ ﻛﹶﺎﻟﱠﺬﻱ ﻳﻌﻄﻲ ﻛﻞﱠ ﺭﺟﻞ ﻗﹸﻮﺗﻪ ،ﻗـﺎﻝ ﺍﷲ )(٥
ﺗﻌﺎﱃ﴿ :ﻭﻛﺎﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻣﻘﻴﺘﺎﹰ﴾ ﻭﻗﻴﻞ :ﺍﳌﻘﻴﺖ ﺍﳊﹶﺎﻓِﻆﹸ ﻟِﻠﺸ ﻲﺀِ ﻭﺍﻟﺸﺎﻫﺪ ﻟﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ﴿] :ﻭﺇﺫﺍ ﺣﻴﻴﺘﻢ ﺑﺘﺤﻴﺔ ...ﺇﱁ﴾[ ﺗﺮﻏﻴﺐ ﰲ ﻓﺮﺩ ﺷﺎﺋﻊ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺸﻔﺎﻋﺔ ﺍﳊﺴﻨﺔ ﺑﻌﺪ ﺍﻟﺘﺮﻏﻴـﺐ ﻓﻴﻬـﺎ ﻋﻠـﻰ ﺍﻹﻃـﻼﻕ ،ﻓـﺈﻥ )(٦
ﺏ
ﲢﻴﺔ ﺍﻹﺳﻼﻡ ﺷﻔﺎﻋﺔ ﻣﻦ ﺍﷲ ﻟﻠﻤﺴﻠﱠﻢ ﻋﻠﻴﻪ ،ﻭﺃﺻﻞ ﺍﻟﺘﺤﻴﺔ ﺍﻟﺪﻋﺎﺀُ ﺑﺎﳊﻴﺎﺓ ﻭﻃﻮﻟِﻬﺎ ،ﰒ ﺍﺳﺘﻌﻤﻠﺖ ﰲ ﻛـﻞ ﺩﻋـﺎﺀ ،ﻭﻛﺎﻧـﺖ ﺍﻟﻌـﺮ
ﻀﻬﻢ ﺑﻌﻀﺎﹰ ﻳﻘﻮﻝ½ :ﺣﻴﺎﻙ ﺍﷲُ¼ ﰒ ﺍﺳﺘﻌﻤﻠﻬﺎ ﺍﻟﺸﺮﻉ ﰲ ﺍﻟﺴﻼﻡ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ( ﺇﺫﺍ ﻟﹶﻘِﻲ ﺑﻌ
ﻗﻮﻟﻪ﴿] :ﻭﺇﺫﺍ ﺣﻴﻴﺘﻢ ﺑﺘﺤﻴﺔ ﻓﺤﻴﻮﺍ﴾[ ﺍﻵﻳﺔ ،ﻓﻴﻬـﺎ ﻣـﺸﺮﻭﻋﻴﺔ ﺍﻟـﺴﻼﻡ ﻭﻭﺟـﻮﺏ ﺭﺩﻩ ،ﻓﻘﻴـﻞ :ﻋﻴﻨـﺎﹰ ﻭﻗﻴـﻞ :ﻛﻔﺎﻳـﺔﹰ ،ﻭﺍﺳـﺘﺪﻝﹼ ـﺎ )(٧
ﺍﳉﹸﻤﻬﻮﺭ ﻋﻠﻰ ﺭﺩ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻛﻞ ﻣﺴﻠﱢﻢ ﻣﺴﻠﻤﺎﹰ ﻛﺎﻥ ﺃﻭ ﻛﺎﻓﺮﺍﹰ ،ﻟﻜﻦ ﻳﺨﺘﻠﻔﺎﻥ ﰲ ﺻﻴﻐﺔ ﺍﻟﺮﺩ .ﻋـﻦ ﺍﺑـﻦ ﻋﺒـﺎﺱ ﻗـﺎﻝ :ﻣـﻦ ﺳـﻠﹼﻢ
ﻋﻠﻴﻚ ﻣِﻦ ﺧﻠﻖ ﺍﷲ ﻓﺎﺭﺩﺩ ﻋﻠﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﳎﻮﺳﻴﺎﹰ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ﴿ :ﻓﺤﻴـﻮﺍ ﺑﺄﺣـﺴﻦ ﻣﻨـﻬﺎ ﺃﻭ ﺭﺩﻭﻫـﺎ﴾ ،ﻭﻋـﻦ ﻗﺘـﺎﺩﺓ ﻗـﺎﻝ:
﴿ﻓﺤﻴﻮﺍ ﺑﺄﺣﺴﻦ ﻣﻨﻬﺎ﴾ ﻟﻠﻤﺴﻠﻤﲔ ﴿ﺃﻭ ﺭﺩﻭﻫﺎ﴾ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ،ﻭﻳﻮﺍﻓﻘﻪ ﺣـﺪﻳﺚﹸ)) :ﺇﺫﺍ ﺳـﻠﹼﻢ ﻋﻠـﻴﻜﻢ ﺃﻫـ ﹸﻞ ﺍﻟﻜﺘـﺎﺏ ﻓﻘﹸﻮﻟـﻮﺍ
½ﻭﻋﻠﻴﻜﻢ¼(( ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﺑﺮﺩ ﺃﺣﺴﻦ ﻣﻨﻬﺎ :ﺯﻳﺎﺩ ﹸﺓ ½ﻭﺭﲪﺔﹸ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ¼ ﻭﺑﺮﺩﻫﺎ :ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻣِﺜﻞ ﻣﺎ ﺳﻠﹼﻢ .ﻭﳝﻜﻦ ﺍﻻﺳﺘﺪﻻﻝ
ﺎ ﻋﻠﻰ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻹﺛﺎﺑﺔ ،ﻓﻘﺪ ﺃﺧﺮﺝ ﺍﺑﻦ ﺃﰊ ﺣﺎﺗﻢ ﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺍﻵﻳﺔ½ :ﺗﺮﻭﻥ ﻫﺬﺍ ﰲ ﺍﻟﺴﻼﻡ ﻭﺣﺪﻩ ،ﻫﺬﺍ ﰲ
ﻛﻞ ﺷﻲﺀ ،ﻣﻦ ﺃﹶﺣﺴﻦ ﺇﻟﻴﻚ ﻓﺄﹶﺣﺴِﻦ ﺇﻟﻴﻪ ﻭﻛﺎﻓِﺌﹾﻪ ﻓﺈﻥ ﱂ ﺗﺠﺪ ﻓﺎﺩﻉ ﻟﻪ ﺃﻭ ﺃﹶﺛﹾﻦِ ﻋﻠﻴﻪ ﻋﻨﺪ ﺇﺧﻮﺍﻧﻪ¼ ،ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﺣﺪﻳﺚ)) :ﻣﻦ ﺃﹸﻋﻄﻲ
ﻋﻄﺎﺀ ﻓﻮﺟﺪ ﻓﻠﻴﺠﺰِ ﺑﻪ ﻓﺈﻥ ﱂ ﻳﺠﺪ ﻓﻠﻴﺜﻦِ ﺑﻪ ﻓﻤﻦ ﺃﹶﺛﻨٰﻰ ﺑﻪ ﻓﻘﺪ ﺷﻜﹶﺮﻩ ﻭﻣﻦ ﻛﹶﺘﻤﻪ ﻓﻘﺪ ﻛﻔﹶﺮﻩ(() .ﺍﻹﻛﻠﻴﻞ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺄﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺗﺼﻮﻳﺮ ﺭﺩ ﺍﻟﺴﻼﻡ ﺑﺄﺣﺴﻦ ﳑﺎ ﺳﻠﱠﻢ] .ﻋﻠﻤﻴﺔ[ )(٨
٣٢٨
www.madinah.in
Madinah Gift Centre
`
ﺎن َﻋ ٰ ُﻞ َ ْ ٍء َ ِ
ردو َﺎ﴾ ﺑﺄن ﺗﻘﻮﻟﻮا ﻟﻪ ﻛﻤﺎ ﻗﺎل أي اﻟﻮاﺟﺐ أﺣﺪﳘﺎ ،واﻷول أﻓﻀﻞ ﴿ ِان اﷲَ َ َ
)(٢ )(١
ﺣﺴ ْ ًﺒﺎ) ﴾(۸۶ﳏﺎﺳﺒﺎ
ﺍﻟﻨﺼﻒ
ُ ْ
رد اﻟﺴﻼم ،وﺧﺼﺖ اﻟﺴﻨﺔ اﻟﻜﺎﻓﺮ) ،(٣واﳌﺒﺘـﺪع ،واﻟﻔﺎﺳـﻖ ،واﳌـﺴﻠ ِ ّﻢ ﻋـ ﻗﺎﺿـﻲ اﳊﺎﺟـﺔ ،وﻣـﻦ ﰲ ﻓﻴﺠﺎزي ﻋﻠﻴﻪ ،وﻣﻨﻪ ُّ
? ﺃﻱ ﺍﻵﻛﻞ١٢.
)(٦
ﺮد ﻋﻠﻴﻬﻢ ﺑﻞ ﻳﻜﺮه ﰲ ﻏﲑ اﻷﺧﲑ) ،(٤وﻳﻘﺎل ﻟﻠﻜﺎﻓﺮ) (٥وﻋﻠﻴـﻚ﴿.اَﷲُ َ ۤﻻ ِاﻟ ٰ َ ِاﻻ َُـﻮ﴾ واﷲ واﻵﻛﻞ ،ﻓﻼ ﳚﺐ اﻟ ُّ
َ اﳊﻤﺎم،
ّ
ﻣﻦ اﷲِ َ ِ ْ ً
اﺻﺪق ِ َ
ﻣﻦ﴾ أي ﻻ أﺣﺪ ﴿ َ ْ َ ُ اﻟﻘﻴﻤﺔِ َﻻ َ ْ َ ﴿ََ ََْ ُْ
ﻟﻴﺠﻤﻌﻨﻜﻢ﴾ ﻣﻦ ﻗﺒﻮرﻛﻢ ﴿ا ِ ٰ ﴾ ﰲ ﴿ َ ْﻳﻮم ِ ْ ِ ٰ َ
)(٩ )(٨ )(٧
ﺣﺪﻳﺜﺎ رﻳﺐ﴾ ﺷﻚ ﴿ ِ ْ
ﻓﻴ ِ َو َ ْ
) (١٠)﴾(۸۷ﻗﻮﻻ........................ ................................ ................................ ،.
ﻉ
ﻉ
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﻮﺍﺟﺐ ﺃﺣﺪﳘﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺃﹶﻭ ﴾ﻟﻴﺲ ﻟﻠﺸ
ﻚ ﺃﻭ ﺍﻟﺘﺸﻜﻴﻚ ،ﺑﻞ ﻟﻠﺘﻨﻮﻳﻊ ،ﻓﻼ ﻳﺮﺩ ﺃﻥﹼ ﺍﻟـﺸﻚ ﻭﺍﻟﺘـﺸﻜﻴﻚ ﻣـﻦ )(١
ﺍﷲ ﺗﻌﺎﱃ ﻣﺤﺎﻝﹲ ،ﻓﺘﺄﻣﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﺤﺎﺳِﺒﺎﹰ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ] .ﻋﻠﻤﻴﺔ[ )(٢
ﺼﺖِ ﺍﻟﺴﻨﺔﹸ ﺍﻟﻜﺎﻓﺮ [ﺃﻱ ﺇﺫﺍ ﻛﺎﻥ ﺳﻠﹼﻢ ﻭﻛﺬﺍ ﻣﺎ ﺑﻌـﺪﻩ ،ﻭﲨﻠﺘـﻬﻢ ﺃﺭﺑﻌـﺔ :ﺍﻟﻜـﺎﻓﺮ ﻭﺍﳌﺒﺘـﺪﻉ ﻭﺍﻟﻔﺎﺳـﻖ ﻭﺍﳌﹸـﺴﻠﱢﻢ ﻋﻠـﻰ
ﻗﻮﻟﻪ] :ﺧ )(٣
ﻗﺎﺿﻲ ﺍﳊﺎﺟﺔ ﻭﻣﻦ ﺫﻛﺮ ﻣﻌﻪ ،ﻭﻗﻮﻟﻪ½ :ﻓﻼ ﳚﺐ ﺍﻟﺮﺩ ﻋﻠﻴﻬﻢ¼ ﺃﻱ ﻋﻠﻰ ﺍﻷﺭﺑﻌﺔ ﺍﳌﺬﻛﻮﺭﻳﻦ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻳﻜﺮﻩ ﰲ ﻏﲑ ﺍﻷﺧﲑ[ ﻭﰲ ''ﺍﻟﺪﺭ ﺍﳌﺨﺘﺎﺭ''½ :ﻭﻳﻜﺮﻩ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻔﺎﺳﻖ ﻟﻮ ﻣﻌﻠِﻨـﺎﹰ ﻭﺇﻻ ﻻ ﻛﻤـﺎ ﻳﻜـﺮﻩ ﻋﻠـﻰ ﻋـﺎﺟﺰ ﻋـﻦ )(٤
ﺍﻟﺮﺩ ﺣﻘﻴﻘﺔﹰ ﻛﺂﻛﻞ ﺃﻭ ﺷﺮﻋﺎﹰ ﻛﻤﺼﻞﱟ ﻭﻗﺎﺭﻯﺀٍ ،ﻭﻟﻮ ﺳﻠﱠﻢ ﻻ ﻳـﺴﺘﺤِ ﻖ ﺍﳉـﻮﺍﺏ .¼ﻭﰲ ''ﺭﺩ ﺍﶈﺘـﺎﺭ'' ﻗﻮﻟـﻪ )ﻛﺂﻛـﻞ( :ﻇﹶـﺎﻫﺮﻩ ﺃﹶﻥﱠ
0 0
0 0
ﺿﻊِ ﺍﻟﻠﱡﻘﹾﻤﺔِ ﰲ ﺍﻟﹾﻔﹶﻢِ ﻭﺍﻟﹾﻤﻀﻎِ ﻭﺃﻣﺎ ﻗﺒﻞﹸ ﻭﺑﻌﺪ ﻓﻼ ﻳﻜﺮﻩ ﻟِﻌـﺪﻡِ ﺍﻟﹾﻌﺠـﺰِ ﻭﺑـﻪ ﺻـﺮﺡ ﺍﻟـﺸﺎﻓِﻌِﻲ ، ﻭﻓِـﻲ ﻭﺟِﻴـﺰِ
ﺹ ﺑِﺤﺎﻝِ ﻭ
ﺫﻟﻚ ﳐﺼﻮ
ﺍﻟﹾﻜﹶﺮﺩﺭِﻱ :ﻣﺮ ﻋﻠﹶﻰ ﻗﹶﻮﻡٍ ﻳﺄﻛﹸﻠﻮﻥ ﺇﻥﹾ ﻛﺎﻥ ﳏﺘﺎﺟﺎ ﻭﻋﺮﻑ ﺃﹶﻧﻬﻢ ﻳﺪﻋﻮﻧﻪ ﺳﻠﱠﻢ ﻭﺇِﻻ ﻓﹶـﻼ ،ﺍﻫــ .ﻭﻫـﺬﹶﺍ ﻳﻘﹾـﻀِﻲ ﺑِﻜﹶﺮﺍﻫـﺔِ ﺍﻟـﺴﻠﹶﺎﻡِ ﻋﻠﹶـﻰ
ﺍﻟﹾﺂﻛِﻞِ ﻣﻄﹾﻠﹶﻘﹰﺎ ﺇﻟﱠﺎ ﻓِﻴﻤﺎ ﺫﹶﻛﹶﺮﻩ ﻁ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻳﻘﺎﻝ ﻟﻠﻜﺎﻓﺮ ...ﺇﱁ[ ﻭﺫﻟﻚ ﻷﻧﻪ ﻳﻘﻮﻝ ﰲ ﺳﻼﻣﻪ½ :ﺍﻟﺴﺎﻡ ﻋﻠﻴﻚ¼ ﻭﺍﻟﺴﺎﻡ ﺍﳌﻮﺕ ،ﻓﻴﻘﺎﻝ ﻟـﻪ ﰲ ﺍﻟـﺮﺩ ﻋﻠﻴـﻪ½ :ﻭﻋﻠﻴـﻚ¼ )(٥
ﺃﻱ ﻋﻠﻴﻚ ﻣﺎ ﻗﻠﺖ ﻣﻦ ﺍﳌﻮﺕ ،ﻭﻫﻮ ﻳﺪﻋﻮ ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺑﺎﳌﻮﺕ ،ﻓﻴﺮﺩ ﻋﻠﻴﻪ ﺍﳌﺴﻠﻢ ﺍﻟﺪﻋﺎﺀَ ﻋﻠﻴﻪ ﺑِﻌﲔ ﺩﻋﺎﺋﻪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﺍﷲِ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﰲ ﴿ﻟﹶﻴﺠﻤﻌﻨﻜﻢ﴾ ﻣﻮﻃﱢـﺌﹶ ﹲﺔ ﻟِﻘﹶﺴﻢٍ ﳏﺬﻭﻑ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﰲ ...ﺇﱁ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥﹼ ½ﺇﱃ¼ ﲟﻌﲎ ½ﰲ¼ ﺃﻭ ﻳ
ﻀﻤﻦ﴿ ﻟﹶﻴﺠﻤﻌﻨﻜﻢ﴾ ﻟﻴﺤﺸﺮﻧﻜﻢ ﻓﻴﺘﻌﺪﻯ ﺑـ ½ﺇﱃ¼ ﻷﻥ ﺍﻟﺘﻮﺳﻊ ﰲ ﺍﻟﻔﻌـﻞ )(٧
ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺘﻮﺳﻊ ﰲ ﺍﳊﺮﻑ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﶈﻘﹼﻘﻮﻥ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺷﻚ [ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﻟﺸﻚ ﻣﻦ ﺍﻟﺮﻳﺐ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﺃﺣﺪ [ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﲟﻌﲎ ﺍﻟﻨﻔﹾﻲ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٩
) (١٠ﻗﻮﻟﻪ﴿] :ﻭﻣﻦ ﺃﺻﺪﻕ ﻣﻦ ﺍﷲ ﺣﺪﻳﺜﺎ﴾[ ﺍﺳﺘﻔﻬﺎﻡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻹﻧﻜﺎﺭ ،ﻭﺍﳌﻘﺼﻮﺩ ﻣﻨـﻪ ﺑﻴـﺎﻥﹸ ﺃﻧـﻪ ﳚـﺐ ﻛﻮﻧـﻪ ﺗﻌـﺎﱃ ﺻـﺎﺩﻗﺎﹰ ﻭﺃﻥ
ﺍﻟﻜﹶﺬِﺏ ﻭﺍﳋﹸﻠﹾﻒ ﰲ ﻗﻮﻟﻪ ﻣﺤﺎ ﹲﻝ .ﻭﺃﻣﺎ ﺍﳌﻌﺘﺰﻟﺔ ﻓﻘﺪ ﺑﻨـَﻮﺍ ﺫﻟﻚ ﻋﻠﻰ ﺃﺻﻠﻬﻢ ،ﻭﻫﻮ ﺃﻧﻪ ﺗﻌﺎﱃ ﻋﺎﱂ ﺑﻜـﻮﻥ ﺍﻟﻜـﺬﺏ ﻗﺒﻴﺤـﺎﹰ ،ﻭﻋـﺎﱂ
ﺑﻜﻮﻧﻪ ﻏﻨﻴﺎﹰ ﻋﻨﻪ ،ﻭﻛﻞﹼ ﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﺍﺳﺘﺤﺎﻝﹶ ﺃﻥ ﻳﻜﺬِﺏ .ﺇﳕﺎ ﻗﻠﻨﺎ ﺇﻧﻪ ﻋﺎﱂ ﺑﻘﹸﺒﺢِ ﺍﻟﻜﹶﺬِﺏ ﻭﻋﺎﱂ ﺑﻜﻮﻧﻪ ﻏﻨﻴـﺎﹰ ﻋﻨـﻪ ﻷﻥ ﺍﻟﻜـﺬﺏ
ﻼ ،ﻭﺛﺒﺖ ﺃﻧﻪ ﻋﺎﱂ ﲜﻤﻴﻊ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻓﻮﺟﺐ ﺍﻟﻘﻄﻊ ﺑﻜﻮﻧﻪ ﻋﺎﳌﺎﹰ ـﺬﻳﻦ ﻗﺒﻴﺢ ﻟﻜﻮﻧﻪ ﻛﹶﺬِﺑﺎﹰ ،ﻭﺍﷲُ ﺗﻌﺎﱃ ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﺷﻲﺀ ﺃﺻ ﹰ
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٣٢٩
www.madinah.in
Madinah Gift Centre
`
? ﰲ ﺍﳌﻨﺎﻓﻘﲔ١٢.
وﳌﺎ رﺟﻊ ﻧﺎس ﻣﻦ ُأﺣﺪ اﺧﺘﻠﻒ اﻟﻨﺎس ﻓﻴﻬﻢ ﻓﻘـﺎل ﻓﺮﻳـﻖ اﻗـﺘﻠﻬﻢ وﻗـﺎل ﻓﺮﻳـﻖ ﻻ،ﻓـ لَ َ ﴿ :ﻓﻤـﺎ ُ ْ
)(٢ )(١
َﻜـﻢ﴾ أي ﻣـﺎ ﺷـﺄﻧﻜﻢ
ﻛﺴﺒﻮا﴾ ﻣﻦ اﻟﻜﻔﺮ واﳌﻌﺎﺻﻲ ﴿ َ ُ ِ ْ ُ ْ َ ارﻛﺴ ُ ْﻢ﴾ ردﻫﻢ ﴿ ِ َﺑﻤﺎ َ َ ُ ْ
ﻓﺌﺘ ْ ِ ﴾ ﻓﺮﻗﺘﲔ ﴿ َو اﷲُ َ ْ َ َ ﺻﺮﺗﻢ)ِ ٰ ُ ْ ِ ﴿ (٣
)(٦ )(٥ )(٤
ان
اﺗﺮﻳﺪون َ ْ اﻟﻤﻨﻔﻘ ِ ْ َ ِ َ َ
ﻣﻦ ْ ِ ِ اﺿﻞ ﴾ـﻪ ﴿اﷲُ﴾ أي ﺗﻌﺪوﻫﻢ ﻣﻦ ﲨﻠﺔ اﳌﻬﺘﺪﻳﻦ واﻻﺳﺘﻔﻬﺎم ﰲ اﳌﻮﺿﻌﲔ ﻟﻺ ﻧﻜﺎر ﴿ َو َ ْ َﺗ ْ ُ ْ
)(٨ )(٧
ﻀﻠﻞ ﴾ـﻪ ﻣﻦ َ َ
ﺪوا َ ْ
ﻛﻤﺎ َﻛ َ ُ ْوا َ َ ُ ْ ُ ْ َ
ﻓﺘﻜﻮﻧﻮن﴾ أﻧﺘﻢ وﻫﻢ ﴿ َ َ ٓ ً ودوا﴾ ﲤﻨﻮا ﴿ َ ْﻟﻮ َﺗﻜْ ُ ُ ْ َ
ون َ َ ﺗﺠﺪ َﻟ ٗ َﺳ ِ ْ ًﻴﻼ) ﴾(۸۸ﻃﺮﻳﻘﺎ إﱃ اﳍﺪى ﴿ َ ْ ﴿اﷲُ َﻓﻠ َْﻦ َ ِ َ
)(٩
ﺳﻮاء﴾ ﰲ
ﻴﻞ اﷲِ﴾ ﻫﺠﺮة ﺻﺤﻴﺤﺔ اوﻟﻴﺎء﴾ ﺗﻮاﻟﻮﻢ وإن أﻇﻬﺮوا اﻹﳝﺎن ﴿ َﺣ ﻳ ُ َ ِ ُ ْ
ﺎﺟﺮوا ِ ْ َﺳ ِ ْ ِ
)(١٠
ﺗﺘﺨﺬوا ِﻣﻨْ ُ ْﻢ َ ْ ِ َ ٓ َ
ﻓﻼ َ ِ ُ ْ اﻟﻜﻔﺮ ﴿ َ َ
ﺍﻷﻣﺮﻳﻦ ،ﻭﺃﻣﺎ ﺃﻥﹼ ﻛﻞﹼ ﻣﻦ ﻛﺎﻥ ﻛﺬﻟﻚ ﺍﺳﺘﺤﺎﻝﹶ ﺃﻥ ﻳﻜﺬِﺏ ﻓﻬﻮ ﻇﺎﻫﺮ ﻷﻥ ﺍﻟﻜﺬِﺏ ﺟﻬـﺔ ﺻـﺮﻑ ﻻ ﺟﻬـﺔ ﺩﻋـﺎﺀ ،ﻓـﺈﺫﺍ ﺧـﻼ ﻋـﻦ
ﻣﻌﺎﺭﺽ ﺍﳊﺎﺟﺔ ﺑﻘِﻲ ﺿﺎﺭﺍﹰ ﻣﺤﻀﺎﹰ ﻓﻴﻤﺘﻨﻊ ﺻﺪﻭﺭ ﺍﻟﻜﹶﺬِﺏ ﻋﻨﻪ ،ﻭﺃﻣﺎ ﺃﺻﺤﺎﺑﻨﺎ ﻓﺪﻟﻴﻠﻬﻢ ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﻛﺎﺫﺑﺎﹰ ﻟﹶﻜﺎﻥ ﻛﺬﺑﻪ ﻗـﺪﳝﺎﹰ ،ﻭﻟـﻮ
ﻛﺎﻥ ﻛﺬﺑﻪ ﻗﺪﳝﺎﹰ ﻻﻣﺘﻨﻊ ﺯﻭﺍﻝ ﻛﺬﺑﻪ ﻻﻣﺘﻨﺎﻉ ﺍﻟﻌﺪﻡ ﻋﻠﻰ ﺍﻟﻘﺪﱘ ،ﻭﻟﻮ ﺍﻣﺘﻨﻊ ﺯﻭﺍﻝ ﻛﺬﺑﻪ ﻗـﺪﳝﺎﹰ ﻻﻣﺘﻨـﻊ ﻛﻮﻧـﻪ ﺻـﺎﺩﻗﺎﹰ ،ﻷﻥ ﻭﺟـﻮﺩ
ﺃﺣﺪ ﺍﻟﻀﺪﻳﻦ ﻳﻤﻨﻊ ﻭﺟﻮﺩ ﺍﻟﻀﺪ ﺍﻵﺧﺮ ،ﻓﻠﻮ ﻛﺎﻥ ﻛﺎﺫﺑﺎﹰ ﻻﻣﺘﻨﻊ ﺃﻥ ﻳﺼﺪﻕ ﻟﻜﻨﻪ ﻏﲑ ﳑﺘﻨِﻊ ،ﻷﻧﺎ ﻧﻌﻠﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺃﻥﹼ ﻛـﻞﹼ ﻣـﻦ ﻋﻠِـﻢ
ﺷﻴﺌﺎﹰ ﻓﺈﻧﻪ ﻻ ﻳﻤﺘﻨﻊ ﻋﻠﻴﻪ ﺃﻥ ﻳﺤﻜﻢ ﻋﻠﻴﻪ ﲝﻜﻢ ﻣﻄﺎﺑﻖ ﻟﻠﻤﺤﻜﻮﻡ ﻋﻠﻴﻪ ،ﻭﺍﻟﻌﻠﻢ ﺬﻩ ﺍﻟﺼﺤﺔ ﺿﺮﻭﺭﻱ ،ﻓﺈﺫﺍ ﻛـﺎﻥ ﺇﻣﻜـﺎﻥ ﺍﻟـﺼﺪﻕ
ﻗﺎﺋﻤﺎﹰ ﻛﺎﻥ ﺍﻣﺘﻨﺎﻉ ﺍﻟﻜﹶﺬِﺏ ﺣﺎﺻﻼﹰ ﻻ ﻣﺤﺎﻟﺔ ،ﻓﺜﺒﺖ ﺃﻧﻪ ﻻ ﺑﺪ ﻣﻦ ﺍﻟﻘﹶﻄﻊ ﺑﻜﻮﻧﻪ ﺗﻌﺎﱃ ﺻﺎﺩﻗﺎﹰ) .ﻛﺒﲑ(
0 0
ﻗﻮﻟﻪ] :ﻭﳌﹼﺎ ﺭﺟﻊ ﻧﺎﺱ...ﺇﱁ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﹾﻖِ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[
0 0
)(١
ﻗﻮﻟﻪ] :ﻣﺎ ﺷﺄﻧﻜﻢ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺗﻘﺪﻳﺮ ﺍﳌﻀﺎﻑ ﻟﺌ ﹼ
ﻼ ﻳﻠﺰﻡ ﺩﺧﻮﻝ ﺍﳊﺮﻑ ﻋﻠﻰ ﺍﳊﺮﻑ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺻﺮﰎ[ ﺃﺷﺎﺭ ﺑﺘﻘﺪﻳﺮﻩ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﻓﺌﺘﲔ﴾ ﺧﺒﺮ ﻟﻘﻮﻟﻪ½ :ﺻِﺮﺗﻢ¼] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ﴿] :ﻭﺍﷲ ﺃﺭﻛﺴﻬﻢ﴾[ ﺣﺎﻝ ﻣﻦ ﴿ﺍﳌﻨٰﻔﻘﲔ﴾ ﻭﻫﻮ ﺍﻟﻈﺎﻫﺮ ﺃﻭ ﻣﺴﺘﺄﻧﻒ ﻭﺍﻟﺮﻛﹾﺲ ﺭﺩ ﺍﻟﺸﻲﺀ ﻣﻘﻠﻮﺑﺎ ﻭﻳﻘﺎﻝ ﺭﻛﺴﻬﻢ ﺑﺎﻟﺘﺸﺪﻳﺪ )(٤
ﻭﺍﻟﺘﺨﻔﻴﻒ ﻛﻤﺎ ﻗﺮﺉ ﺑﺬﻟﻚ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺭﺩﻫﻢ ﴿ﲟﺎ ﻛﺴﺒﻮﺍ﴾[ ﺃﻱ ﺭﺩﻫﻢ ﻋﻦ ﺍﻟﻘﺘﺎﻝ ﻭﻣﻨﻌﻬﻢ ﻣﻨﻪ ﺣِﺮﻣﺎﻧﺎ ﳍﻢ ﺑﺴﺒﺐ ﻣﺎ ﻛﺴﺒﻮﺍ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ ﻭﻫﺬﺍ ﺍﳌﻌﲎ )(٥
ﻫﻮ ﺍﻟﻼﺋﻖ ﺑﺴﺒﺐ ﺍﻟﱰﻭﻝ ﺍﻟﺬﻱ ﺫﻛﺮﻩ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﳌﻌﺎﺻﻲ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ½ﻣﺎ¼ ﻣﻮﺻﻮﻟﺔ ﻭﺍﻟﻌﺎﺋﺪ ﳏﺬﻭﻑ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ﴿] :ﺃﺗﺮﻳﺪﻭﻥ ﺃﻥ ﺪﻭﺍ ﻣﻦ ﺃﺿﻞ ﺍﷲ﴾[ ﺍﻵﻳﺔ ،ﻓﻴﻬﺎ ﺭﺩ ﻋﻠﻰ ﺍﻟﻘﹶﺪﺭﻳﺔ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻭﺍﻻﺳﺘﻔﻬﺎﻡ ﰲ ﺍﳌﻮﺿِﻌﲔ ﻟﻺﻧﻜﺎﺭ[ ﺃﻱ ﻣﻊ ﺍﻟﺘﻮﺑﻴﺦ ﺃﻱ ﻻ ﻳﻨﺒﻐﻲ ﻟﻜﻢ ﺃﻥ ﲣﺘﻠﻔﻮﺍ ﰲ ﻗﺘﻠﻬﻢ ﻭﻻ ﻳﻨﺒﻐـﻲ ﻟﻜـﻢ ﺃﻥ ﺗﻌِـﺪﻭﻫﻢ )(٨
ﰲ ﺍﳌﻬﺘﺪﻳﻦ ،ﻭﺍﻟﺘﻮﺑﻴﺦ ﻟﻠﻔﺮﻳﻖ ﺍﻟﻘﺎﺋﻞ ﻟﻠﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﺗﻘﺘﻠﻬﻢ ﺃﻱ ﻳﻨﺒﻐﻲ ﻟﻜﻢ ﺃﻥ ﲡﻤﻌﻮﺍ ﻋﻠﻰ ﻗﺘﻠﻬﻢ ﻟﻈﻬﻮﺭ ﻛﻔﺮﻫﻢ.
)ﲨﻞ(
ﻗﻮﻟﻪ] :ﲤﻨﻮﺍ[ ﺇﳕﺎ ﻓﺴﺮﻩ ﺑﻪ ﻷﻥ ½ﻟﻮ¼ ﺇﺫﺍ ﻭﻗﻊ ﺑﻌﺪ ½ﻭﺩ ﺃﻭ ﻳﻮﺩ ¼ﻳﻜﻮﻥ ½ﻭﺩ ¼ﲟﻌﲎ ﺍﻟﺘﻤﲏ] .ﻋﻠﻤﻴﺔ[ )(٩
) (١٠ﻗﻮﻟﻪ﴿] :ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﻣﻨﻬﻢ ﺃﻭﻟﻴﺎﺀ﴾[ ﺟﻮﺍﺏ ﺷﺮﻁ ﳏﺬﻭﻑ ﺃﻱ ﺇﺫﺍ ﻛﺎﻥ ﺣﺎﳍﻢ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﻭِﺩﺍﺩﺓ ﻛﻔﺮﻛﻢ ﻓﻼ ﺗﻮﺍﻟﹸﻮﻫﻢ ﻭﲨـﻊ
﴿ﺍﻷﻭﻟﻴﺂﺀ﴾ ﳌﹸﺮﺍﻋﺎﺓ ﲨﻌﻴﺔ ﺍﳌﺨﺎﻃﹶﺒﲔ ﻓﺎﳌﺮﺍﺩ ﺍﻟﻨﻬﻲ ﻋﻦ ﺃﻥ ﻳﺘﺨﺬ ﻣﻨﻬﻢ ﻭﱄﹼ ﻭﻟﻮ ﻭﺍﺣﺪﺍ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
٣٣٠
www.madinah.in
Madinah Gift Centre
`
ﺗﺘﺨﺬوا ِﻣﻨْ ُ ْﻢ
وﺟﺪﺗﻤﻮ ُْﻢ َو َﻻ َ ِ ُ ْ ﻠﻮ ُْﻢ َ ْ ُ
ﺣﻴﺚ َ َ ْ ُ ْ ُﺬو ُْﻢ﴾ ﺑﺎﻷﺳﺮ ﴿ َو ْ ُ
اﻗﺘ ُ ْ ﺗﻮﻟﻮا﴾ وأﻗﺎﻣﻮا ﻋ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﴿ َﻓﺨ ُ ْ
)(٢ )(١
ﲢﻘﻖ إﳝﺎﻢ ﴿ َ ِ ْ
ﻓﺎن َ َ ْ
ﺼﻠﻮن﴾ ﻳﻠﺠﺌﻮن ﴿ ا ِ ٰ َ ْﻗﻮم ﺑَ ْ َ ُ ْ ﻳﻦ َ ِ ُ ْ َ وﻟﻴﺎ﴾ ﺗﻮاﻟﻮﻧﻪ ﴿و َﻻ َ ِﺼ ْ ًا) ﴾(۸۹ﺗﻨﺘﺼﺮون ﺑﻪ ﻋ ﻋﺪوﻛﻢ ﴿ ِ ِ َ ِ
)(٥ )(٤ )(٣
ﻨﻜﻢ َو اﻻاﻟﺬ ْ َ
ﻣﻴﺜﺎق﴾ ﻋﻬﺪ ﺑﺎﻷﻣﺎن ﳍﻢ وﳌﻦ وﺻﻞ إﻟﻴﻬﻢ ﻛﻤﺎ ﻋﺎﻫﺪ اﻟﻨﺒﻲ ﺻ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﻫﻼل ﺑﻦ ﻋﻮﳝﺮ اﻷﺳﻠﻤﻲ ﴿ َ ْاو﴾ ﺑَ ْ َﻨ ُ ْﻢ ْ َ ٌ
ان َ ِ ُ ْ ُ ْ
ﻘﺎﺗﻠﻮﻛﻢ﴾ ﻣﻊ ﻗﻮﻣﻬﻢ ﴿ َ ْاو َ ِ ُ ْ ﺻﺪور ُْﻢ﴾ ﻋﻦ ﴿ َ ْ اﻟﺬﻳﻦ ﴿ َ ٓ ُ ْ ُ ْ
)(٨ )(٧ )(٦
ﻗﻮﻣ ُ ْﻢ﴾ ﻣﻌﻜﻢ
ُﻘﺎﺗﻠﻮا َ ْ َ ﺟﺎءوﻛﻢ﴾ وﻗﺪ ﴿ َﺣ ِ َ ْت﴾ ﺿﺎﻗﺖ ﴿ ُ ُ ْ ُ
أي ﳑﺴﻜﲔ ﻋﻦ ﻗﺘﺎﻟﻜﻢ وﻗﺘﺎﳍﻢ ﻓﻼ ﺗﺘﻌﺮﺿﻮا إﻟﻴﻬﻢ ﺑﺄﺧﺬ وﻻ ﻗﺘﻞ وﻫﺬا وﻣﺎ ﺑﻌﺪه ﻣﻨﺴﻮخ ﺑﺂﻳﺔ اﻟﺴﻴﻒ ﴿ َو َ ْﻟﻮ َ ٓ َ
)(٩
ﺷﺎء اﷲُ﴾
ﻭﻫﻲ ﴿ﻓﹶﺎﻗﹾﺘﻠﹸﻮﺍ ﺍﻟﹾﻤﺸِ ﺮ ِﻛ
ﲔ ﺣﻴﺚﹸ ﻭﺟﺪﺗﻤﻮﻫﻢ١٢.﴾
َﻴﻜﻢ﴾ ﺑﺄن ﻳﻘﻮي ﻗﻠﻮﺑﻬﻢ ﴿ﻓَﻠ ٰ َ ُ ْ ُ ْ
ﻟﺴﻠﻄ ُ ْﻢ َﻋﻠ ْ ُ ْ
<
ﻗﻮﻟﻪ﴿] :ﻓﺈﻥ ﺗﻮﻟﻮﺍ﴾[ ﺃﻱ ﺃﻋﺮﺿﻮﺍ ﻋﻦ ﺍﳍﺠﺮﺓ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﺍﳌﺮﺍﺩ ﺎ ﺍﻟﻘﺘـﺎﻝ ﻣـﻊ ﺍﳌـﺴﻠﻤﲔ ﻣـﻊ ﺍﻹﺧـﻼﺹ ﻭﺍﻟﻨـﺼﺢ ﻭﻗﻮﻟـﻪ )(١
½ﻭﺃﻗﺎﻣﻮﺍ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ¼ ﻭﻫﻮ ﺍﻟﻨﻔﺎﻕ ﻣﻦ ﻏﲑ ﻫﺠﺮﺓ ﻭﻣﻦ ﻏﲑ ﺻﺪﻕ ﻭﻧﺼﺢ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ،ﺗﺄﻣﻞ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﺃﻗﺎﻣﻮﺍ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺇﱃ ﺩﻓﻊ ﻣﺎ ﻳﺘﻮﻫﻢ ﻣﻦ ﻗﻮﻟﻪ﴿ :ﺗﻮﻟﻮﺍ﴾ ﺃﻧﻪ ﻛﺎﻥ ﺣﺼﻞ ﻣﻨـﻬﻢ ﺇﻗﺒـﺎﻝ ﰒ ﺃﻋﺮﺿـﻮﺍ ﻓﺄﺟـﺎﺏ )(٢
ﺑﺄﻥ ﺍﳌﺮﺍﺩ ﺃﻗﺎﻣﻮﺍ ﻭﺩﺍﻣﻮﺍ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﺇﻻ ﺍﻟﺬﻳﻦ ...ﺇﱁ﴾[ ﻫﺬﺍ ﻣﺴﺘﺜﲎ ﻣﻦ ﺍﻷﺧﺬ ﻭﺍﻟﻘﺘﻞ ﻓﻘﻂ ﻭﺃﻣﺎ ﺍﳌﻮﺍﻻﺓ ﻓﺤـﺮﺍﻡ ﻣﻄﻠﻘـﺎ ﻻ ﲡـﻮﺯ ﲝـﺎﻝ ﻭﻳـﺸﲑ ﺇﱃ ﻫـﺬﺍ )(٣
0 0
0 0
ﺻﻨﻴﻊ ﺍﳌﻔﺴﺮ ﺣﻴﺚ ﻗﺎﻝ ½ﻓﻼ ﺗﺘﻌﺮﺿﻮﺍ ﺇﻟﻴﻬﻢ ﺑﺄﺧﺬ ﻭﻻ ﻗﺘﻞ¼ ﺣﻴﺚ ﻗﺼﺮ ﻣﻔﺎﺩ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﻌﺮﺽ ﳍﻢ) .ﺟﻤﻞ(
ﺠﺌﹸﻮﻥ[ ﺇﳕﺎ ﻓﺴﺮﻩ ﺑﻪ ﻟﻴﺼﺢ﴿ ﺇﱃ﴾ ﺻﻠﺔﹰ ﻟﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻳﻠ ِ )(٤
ﻗﻮﻟﻪ﴿] :ﺇﱃ ﻗﻮﻡ ...ﺇﱁ﴾[ ﻭﻫﻢ ﺍﻷﺳﻠﻤﻴﻮﻥ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﻗﺖ ﺧﺮﻭﺟﻪ ﺇﱃ ﻣﻜﹼﺔ ﻗـﺪ ﻭﺍﺩﻉ ﻫـﻼﻝﹶ ﺑـﻦ ﻋـﻮﳝﺮ )(٥
ﺍﻷﺳﻠﻤﻲ ﻋﻠﻰ ﺃﻥ ﻻ ﻳﻌﻴﻨﻪ ﻭﻻ ﻳﻌﲔ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﻥ ﻣﻦ ﻭﺻﻞ ﺇﱃ ﻫﻼﻝٍ ﻭﳉﺄ ﺇﻟﻴﻪ ﻓﻠﻪ ﻣﻦ ﺍﳉِﻮﺍﺭ ﻣِﺜﻞ ﺍﻟﺬﻱ ﳍﻼﻝ ﻭﻗﻴﻞ ﻫﻢ ﺑﻨﻮ ﺑﻜـﺮ ﺑـﻦ
ﺯﻳﺪ ﻭﻗﻴﻞ ﻫﻢ ﺧﺰﺍﻋﺔ ﻭﺍﳌﻌﲎ ﺃﻥﹼ ﻣﻦ ﺩﺧﻞ ﰲ ﻋﻬﺪِ ﻣﻦ ﻛﺎﻥ ﺩﺍﺧﻼ ﰲ ﻋﻬﺪِﻛﻢ ﻓﹶﻬﻢ ﺃﻳﻀﺎ ﺩﺍﺧﻠﻮﻥ ﰲ ﻋﻬﺪﻛﻢ) .ﺧﺎﺯﻥ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﺂءْوُﻛﻢ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﴿ﻳﺼِﻠﻮﻥ﴾) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ[ ﺃﺷﺎﺭ ﺑﻪ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﴿َﺟ ُ )(٦
ﻗﻮﻟﻪ] :ﻗﺪ[ ﺇﳕﺎ ﻗﺪﺭ ½ﻗﺪ¼ ﻷﻥ ﴿ﺣﺼﺮﺕ﴾ ﺣﺎﻝ ﻭﺍﳌﺎﺿﻲ ﻻ ﻳﻘﻊ ﺣﺎﻻ ﺇﻻ ﻣﻊ½ ﻗﺪ¼ ﻟﻔﻈﺎ ﺃﻭ ﺗﻘﺪﻳﺮﺍ ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻋﻦ[ ﺇﳕﺎ ﻗﺪﺭ ½ﻋﻦ¼ ﻷﻥ ﴿ﺣﺼﺮﺕ﴾ ﻻﺯﻡ ﻻ ﻳﺘﻌﺪﻯ ﺑﻨﻔﺴﻪ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﺇﻻ ﺍﻟﺬﻳﻦ ﻳﺼﻠﻮﻥ﴾ ﻭﻗﻮﻟﻪ ﴿ﺃﻭ َﺟُﺂءْوُﻛﻢ ...ﺇﱁ﴾ ﻭﻣﺎ ﺑﻌﺪﻩ ﻫـﻮ ﻗﻮﻟـﻪ ﴿ﻓـﺈﻥ ﺍﻋﺘﺰﻟـﻮﻛﻢ ...ﺇﱁ﴾ ﻭﻣـﻦ )(٩
ﲨﻠﺔ ﻣﺎ ﺑﻌﺪﻩ ﻣﻔﻬﻮﻡ ﻗﻮﻟﻪ ﴿ﻓﺈﻥ ﱂ ﻳﻌﺘﺰﻟﻮﻛﻢ ...ﺇﱁ﴾ ﻓﻬﻮ ﺃﻳﻀﺎ ﻣﻨﺴﻮﺥ ﻓﻬﺬﻩ ﺍﻷﻗـﺴﺎﻡ ﺍﻷﺭﺑﻌـﺔ ﻣﻨـﺴﻮﺧﺔ ﺑﺂﻳـﺔ ﺍﻟـﺴﻴﻒ ﻭﻫـﻲ
ﺚ ﻭﺟ ﺪﺗﻤ ﻮﻫﻢ ]﴾ ﺍﻟﺘﻮﺑﺔ [٥:ﺍﻵﻣِﺮﺓ ﺑﻘﺘﺎﳍﻢ ﺳﻮﺍﺀ ﻗﺎﺗﻠﻮﺍ ﺃﻭ ﻻ ﻭﺳﻮﺍﺀ ﺍﻟﺘﺠﺌﹸﻮﺍ ﺇﱃ ﺍﳌﻌﺎﻫﺪﻳﻦ ﺃﻭ ﻻ .ﻓﺈﻥ ﻗﻠﺖ ﻛﻴـﻒ ﻳـﺴﺘﻘﻴﻢ ﺸﺮ ِ
ِﻛﲔ ﺣﻴ ﹸ ﴿ﻓ ﹾ
ﹶﺎﻗﺘﻠﹸﻮﺍ ﺍﻟﹾﻤ
ﺍﻟﻨﺴﺦ ﻣﻊ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻄﻮﺍﺋﻒ ﻻ ﻳﺨﻠﹸﻮﻥ ﻣﻦ ﺃﻣﺎﻥ ﻭﺍﳌﺆﻣﻦ ﻣﻌﺼﻮﻡ ﻭﺍﳌﻌﺼﻮﻡ ﻻ ﳚﻮﺯ ﻗﺘﻠﻪ ﻭﻻ ﻗﺘﺎﻟﻪ ﻭﳚﺎﺏ ﺑﺄﻥ ﻫﺬﺍ ﺇﳕـﺎ ﻫـﻮ
ﺑﻌﺪ ﺗﻘﺮﺭ ﺍﻹﺳﻼﻡ ﻭﺃﻣﺎ ﻗﺒﻞ ﺗﻘﺮﺭﻩ ﻓﻜﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﻻ ﻳﻘِﺮﻭﻥ ﺑﺄﻣﺎﻥ ﻭﺇﳕﺎ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﺍﻹﺳﻼﻡ ﺃﻭ ﺍﻟﺴﻴﻒ) .ﺟﻤﻞ(
) (١٠ﻗﻮﻟﻪ﴿] :ﻓﻠﻘٰﺘﻠﻮﻛﻢ﴾[ ﻫﺬﺍ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﺟﻮﺍﺏ ½ﻟﻮ¼ ﻭﻣﺎ ﻗﺒﻠﻪ ﺗﻮﻃﺌﺔ ﻟﻪ ﻭﻫﺬﻩ ﺍﻟﻼﻡ ﻫﻲ ﺍﻟـﻼﻡ ﰲ ﻗﻮﻟـﻪ ﴿ﻟﹶـﺴﻠﹼﻄﻬﻢ ﻋﻠـﻴﻜﻢ﴾
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www.madinah.in
Madinah Gift Centre
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اﻟﻘﻮا ِ َ ْ ُ ُ
اﻟﻴﻜﻢ اﻟﺴﻠ ََﻢ﴾ اﻟﺼﻠﺢ أي اﻧﻘﺎدوا ﴿ َ َﻓﻤﺎ َ َ َ اﻋﺘﺰﻟﻮﻛﻢ َﻓﻠ َْﻢ َ ِ ُ ْ ُ ْ
ُﻘﺎﺗﻠﻮﻛﻢ َو َ ْ َ ْ ﻓﺎن ْ َ َ ُ ْ ُ ْ
وﻟﻜﻨﻪ ﻟﻢ ﻳﺸﺄه) (١ﻓﺄﻟ ﰲ ﻗﻠﻮﺑﻬﻢ اﻟﺮﻋﺐ ﴿ َ ِ ِ
)(٢
ﺟﻌﻞ اﷲُ
٢
ان ْ َ ُ ْ ُ ْ ﻳﻦ ُ ِ ْ ُ ْ َ ُْ
َﻜﻢ َﻋﻠ َْﻴ ِ ْﻢ َﺳ ِ ْ ًﻴﻼ) ﴾(۹۰ﻃﺮﻳﻘﺎ ﺑﺎﻷﺧﺬ واﻟﻘﺘﻞ ﴿ َ َ ِ ُ ْ َ
ﻧـــ
ﻳﺎﻣﻨﻮﻛﻢ﴾ ﺑﺈﻇﻬـﺎر اﻹﳝـﺎن ﻋﻨـﺪﻛﻢ ﴿ َو ﻳﺮﻳﺪون َ ْ ﺳﺘﺠﺪون َ ِ ْ َ
ﻧـــ ﺃﻭ
ﻓﻴ َﺎ﴾ اﻟﻔ ْ َﻨﺔِ﴾ دﻋﻮا إﱃ اﻟﺸﺮك ﴿ ا ْ ِ ُ ْ
ُرﻛﺴﻮا ِ ْ ﻠﻤﺎ ُردوا ا ِ َ ْ ِﻗﻮﻣ ُ ْﻢ﴾ ﺑﺎﻟﻜﻔﺮ إذا رﺟﻌﻮا إﻟﻴﻬﻢ وﻫﻢ أﺳﺪ وﻏﻄﻔﺎن ﴿ ُ َ َْ َ ُْ
ﻳﺎﻣﻨﻮا َ ْ َ
اﻳﺪﻳَ ُ ْﻢ﴾ ﻋـﻨﻜﻢ اﻟﻴﻜﻢ اﻟﺴﻠ ََﻢ َو﴾ ﻟـﻢ ﴿ َ ُ
ﻳﻜﻔﻮا َ ْ ِ ﻳﻠﻘﻮا ِ َ ْ ُ ُ ﻓﺎن ْﻟﻢ َ ْ َ ِ ُ ْ ُ ْ
ﻌﺘﺰﻟﻮﻛﻢ ﴾ ﺑﱰك ﻗﺘﺎﻟﻜﻢ ﴿َو﴾ ﻟﻢ)ُ ْ ُ ﴿ (٤ وﻗﻌﻮا أﺷﺪ وﻗﻮ ع ﴿ َ ِ ْ
)(٣
0 0
ﻗﻮﻟﻪ] :ﺃﹶﻱِ ﺍﻧﻘﹶﺎﺩﻭﺍ[ ﺃﻱ ﻟﻠﺼـﻠﹾﺢ ﻭﺍﻷَﻣﺎﻥ ﻭﺭﺿﻮﺍ ﺑﻪ ﻟﻜﻨﻪ ﱂ ﻳﻌﻘﺪ ﳍﻢ ﺑﺎﻟﻔﻌﻞ ﻓﻼ ﺑﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻘﻴﻴـﺪ ﻟﻴـﺼﺢ ﺍﺩﻋـﺎﺀ ﺍﻟﻨـﺴﺦ ﺇﺫ ﻟـﻮ )(٢
ﻋﻘﺪ ﳍﻢ ﺍﻷﻣﺎﻥ ﺑﺎﻟﻔﻌﻞ ﻛﺎﻥ ﻗﻮﻟﻪ ﴿ﻓﻤﺎ ﺟﻌﻞ ﺍﷲ ﻟﻜﻢ ...ﺇﱁ﴾ ﻏﲑ ﻣﻨﺴﻮﺥ ﻗﻄﻌﺎ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﻗﹶﻌﻮﺍ ﺃﺷ ﺪ ﻭﻗﻮﻉ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﺇﳕﺎ ﻭﺻﻒ ﺑﺎﻷﺷﺪ ﻷﻥ ﻣﻌﲎ ½ﺭﻛﹶﺲ ¼ﻗﹶﻠﹶﺒﻪ ﻋﻠﻰ ﺭﺃﺳﻪ ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻟﹶﻢ ﴿ﻳﻠﻘﻮﺍ﴾[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﻳﻠﻘﻮﺍ﴾ ﳎﺰﻭﻡ ﺑـ½ﻟﹶﻢ¼ ﻣﻘﺪﺭﺓ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﴿ﻳﻌﺘﺰﻟﻮﺍ﴾] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ﴿] :ﻭﻣﺎ ﻛﺎﻥ ﳌﺆﻣﻦ ﺃﻥ ﻳﻘﺘﻞ ﻣﺆﻣﻨﺎ﴾[ ﺍﻵﻳﺔ ،ﻓﻴﻬﺎ ﺗﻌﻈﻴﻢ ﻗﺘﻞ ﺍﳌـﺆﻣﻦ ﻭﺍﻹﰒ ﻓﻴـﻪ ﻭﻧﻔﻴـﻪ ﻋـﻦ ﺍﳋﻄـﺄ ﻭﺃﻥ ﰲ ﻗﺘـﻞ ﺍﳋﻄـﺄ )(٥
ﻛﻔﺎﺭﺓﹰ ﻭﺩِﻳﺔﹰ ﻻ ﻗﺼﺎﺹ ﻓﻴﻪ ﻭﺃﻥﹼ ﺍﻟﺪﻳﺔ ﻣﺴﻠﱠﻤﺔ ﺇﱃ ﺃﻫﻞ ﺍﳌﻘﺘﻮﻝ ﺇﻻ ﺃﻥ ﻳﺼﺪﻗﹸﻮﺍ ﺎ ﺃﻱ ﻳﺒﺮﺋﹸﻮﺍ ﻣﻨﻬﺎ ﻓﻔﻴﻪ ﺟﻮﺍﺯ ﺍﻹﺑﺮﺍﺀ ﻣﻦ ﺇِﺑِﻞ ﺍﻟﺪﻳـﺔ
ﻣﻊ ﺃﺎ ﳎﻬﻮﻟﺔ ﻭﰲ ﻗﻮﻟﻪ ﴿ﻣﺴﻠﱠﻤﺔ﴾ ﺩﻭﻥ ½ﻳﺴﻠﱢﻤﻬﺎ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﺎ ﻋﻠﻰ ﻋﺎﻗﻠﺔ ﺍﻟﻘﺎﺗـﻞ .ﻭﺍﺳـﺘﺪﻝ ﺑﻘﻮﻟـﻪ ﴿ﺇﱃ ﺃﻫﻠـﻪ﴾ ﻋﻠـﻰ ﺃﻥ
ﺍﻟﺰﻭﺟﺔ ﺗﺮِﺙﹸ ﻣﻨﻬﺎ ﻷﺎ ﻣﻦ ﲨﻠﺔ ﺍﻷﻫﻞ ﺧﻼﻓﺎ ﻟﻠﻈﺎﻫﺮﻳﺔ ﻭﺍﺣﺘﺞ ﺎ ﻣﻦ ﺃﺟﺎﺯ ﺇِﺭﺙﹶ ﺍﻟﻘﺎﺗﻞ ﻣﻨﻬﺎ ﻷﻧﻪ ﻣﻦ ﺃﻫﻠـﻪ.ﻭﺍﺳـﺘﺪﻝﹼ ﺑﻌﻤﻮﻣﻬـﺎ
ﺃﻳﻀﺎﹰ ﻣﻦ ﻗﺎﻝ ﺇﻥﹼ ﰲ ﻗﺘﻞ ﺍﻟﻌﺒﺪ ﺍﻟﺪﻳﺔﹶ ﻭﺍﻟﻜﻔﺎﺭ ﹶﺓ ،ﻭﺇﻥﹼ ﻋﻠﻰ ﺍﻟﺼﱯ ﻭﺍﻨﻮﻥ ﺇﺫﺍ ﻗﺘﻼ ﺍﻟﻜﻔﺎﺭﺓﹶ ﻭﺇﻥﹼ ﺍﳌﹸﺸﺎﺭﻙ ﰲ ﺍﻟﻘﺘـﻞ ﻋﻠﻴـﻪ ﻛﻔـﺎﺭﺓ
ﻛﺎﻣﻠﺔ") .ﺍﻹﻛﻠﻴﻞ"( ]ﻋﻠﻤﻴﺔ[
ﻭﻫﻬﻨﺎ ﺍﺻﻄﻼﺣﺎﺕ ﻳﻔﻴﺪ ﺣِﻔﻈﹸﻬﺎ :ﻓﺎﻋﻠﻢ ﺃﻥﹼ ﺍﻟﻘﺘﻞﹶ ﻋﻠﻰ ﲬﺴﺔ ﺃﻭﺟﻪ ﻋﻤﺪ ﻭﺷِﺒﻪ ﻋﻤﺪٍ ﻭﺧﻄﹶﹲﺄ ﻭﻣﺎ ﺃﹸﺟـﺮِﻱ ﻣﺠـﺮﻯ ﺍﳋﹶﻄﹶـﺄِ ﻭﺍﻟﻘﺘـﻞﹸ
ﺑِﺴﺒﺐٍ ﻓﹶﺎﻟﹾﻌﻤﺪ ﻣﺎ ﺗﻌﻤﺪ ﺿﺮﺑﻪ ﺑﺴِﻼ ٍ
ﺡ ﺃﻭ ﻣﺎ ﺃﹸﺟﺮِﻱ ﻣﺠﺮﻯ ﺍﻟﺴﻼﺡ ﻛﺎﳌﹸﺤﺪﺩ ﻣِـﻦ ﺍﳋﹶـﺸﺐ ﻭﻟِﻴﻄﹶـﺔِ ﺍﻟﻘﹶـﺼﺐِ ﻭﺍﳌﹶـﺮﻭﺓِ ﺍﳌﹸﺤـﺪﺩﺓِ
ﻭﺍﻟﻨﺎﺭِ ﻭﺷِﺒﻪ ﺍﻟﻌﻤﺪِ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﻳﺘﻌﻤﺪ ﺍﻟﻀﺮﺏ ﲟﺎ ﻟﻴﺲ ﺑﺴِﻼﺡ ﻭﻻ ﻣﺎ ﺃﹸﺟﺮِﻱ ﻣﺠﺮﻯ ﺍﻟﺴﻼﺡ ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳـﻒ
ﻭﳏﻤﺪ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻬﻢ ﺍﷲ ﺇﺫﺍ ﺿﺮﺑﻪ ﺑِﺤﺠﺮ ﻋﻈﻴﻢ ﺃﻭ ﺑِﺨﺸﺒﺔ ﻋﻈﻴﻤﺔ ﻓﻬﻮ ﻋﻤﺪ ﻭﺷﺒﻪ ﺍﻟﻌﻤﺪ ﺃﻥ ﻳﺘﻌﻤـﺪ ﺿـﺮﺑﻪ ﲟـﺎ ﻻ
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٣٣٢
www.madinah.in
Madinah Gift Centre
`
ﻗﺘﻞ ُ ْ ِ ً ﻃﲑﺎ﴾ ﳐﻄﺌﺎ ﰲ ﻗﺘﻠﻪ ﻣﻦ ﻏﲑ ﻗﺼﺪ ﴿ َو َ ْ أي ﻣﺎ ﻳﻨﺒﻐﻲ أن ﻳﺼﺪر ﻣﻨﻪ ﻗﺘﻞ ﻟﻪ ﴿ ِاﻻ َ َ ًٔ
)(٢ )(١
ﻃﲑﺎ ﴾ ﺑﺄن ﻣﺆﻣﻨﺎ َ َ ًٔ ﻣﻦ َ َ َ
رﻗﺒـﺔ﴾ َﻧـﺴﻤﺔ ﴿ ْ ِ َ ٍ
ﻣﺆﻣﻨـﺔ ﴾ ﻓﺘ ْ ِ ْﻳـﺮُ﴾ ﻋﺘـﻖ ﴿ َ َ َ ٍ
َ َ ﴿ ـﺎ ﺒﻏﺎﻟ ـﻞﺘﻘ ﻳ ﻻ ـﺎﲟ )(٤
ﺮﺑﻪ ﻗﺼﺪ رﻣﻲ ﻏﲑه) (٣ﻛﺼﻴﺪ أو ﺷﺠﺮة ﻓﺄﺻﺎﺑﻪ أو ﺿ
َ َ
)(٨
ﺼﺪﻗﻮا﴾ ﻳﺘﺼﺪﻗﻮاﻋﻠﻴﻪ) (٧ﺑﻬﺎ ﺑﺄن ﻳﻌﻔﻮا ُْ ان ﻣﺴﻠﻤ ٌﺔ ﴾ ُﻣ َﺆ ّداة ﴿ا ِ اَ ْﻠ ِ ۤ ٖ ﴾ أي ورﺛﺔ اﳌﻘﺘﻮل )ۤ ِ ﴿(٦
اﻻ َ ْ ﻋﻠﻴﻪ ﴿و ِ َ
دﻳ ٌﺔ َ َ
)(٥
٢ ٢
ﻋﻨﻬﺎ وﺑﻴﻨﺖ اﻟﺴﻨﺔ أﺎ ﻣﺄة ﻣﻦ اﻹﺑﻞ ،ﻋﺸﺮون ﺑﻨﺖ ﳐﺎض وﻛﺬا ﺑﻨﺎت ﻟﺒﻮن وﺑﻨﻮ ﻟﺒﻮن وﺣﻘﺎق وﺟﺬاع وأﺎ
)(٩
٢ ٢
ﻳﻘﺘﻞﹸ ﺑﻪ ﻏﺎﻟﺒﺎ ﻭﺍﳋﹶ ﹶﻄﺄ ﻋﻠﻰ ﻧﻮﻋﲔ ﺧﻄﹶﺄ ﰲ ﺍﻟﻘﹶﺼﺪ ﻭﻫﻮ ﺃﻥ ﻳﺮﻣِ ﻲ ﺷﺨﺼﺎ ﻳﻈﻨﻪ ﺻﻴﺪﺍ ﻓﺈﺫﺍ ﻫﻮ ﺁﺩﻣﻲ ﺃﻭ ﻳﻈﻨﻪ ﺣﺮﺑﻴﺎ ﻓﺈﺫﺍ ﻫﻮ ﻣـﺴﻠﻢ
ﻭﺥﻃﺄ ﰲ ﺍﻟﻔﻌﻞ ﻭﻫﻮ ﺃﻥ ﻳﺮﻣِ ﻲ ﻏﹶﺮﺿﺎ ﻓﹶﻴﺼِﻴﺐ ﺁﺩﻣﻴﺎ ﻭﻣﺎ ﺃﹸﺟﺮِﻱ ﻣﺠﺮﻯ ﺍﳋﹶﻄﺄ ﻣﺜﻞﹸ ﺍﻟﻨﺎﺋﻢ ﻳﻨﻘﻠِ
ﺐ ﻋﻠﻰ ﺭ ﺟﻞٍ ﻓﻴﻘﺘﻠﹸﻪ ﻓﺤﻜﻤﻪ ﺣﻜـﻢ
ﺍﳋﹶﻄﹶﺄ ﰲ ﺍﻟﺸﺮﻉ ﻭﺃﻣﺎ ﺍﻟﻘﺘﻞﹸ ﺑﺴﺒﺐ ﻛﺤﺎﻓِﺮِ ﺍﻟﺒِﺌﺮ ﻭﻭﺍﺿﻊِ ﺍﳊﹶ
ﺠﺮ ﰲ ﻏﲑ ﻣِﻠﻜِﻪ ﻭﻣﻮﺟِﺒﻪ ﺇﺫﺍ ﺗﻠﹶﻒ ﻓﻴﻪ ﺁﺩﻣﻲ ﺍﻟﺪﻳﺔﹸ ﻋﻠﻰ ﺍﻟﻌﺎﻗِﻠﺔ) .ﺍﳍﺪﺍﻳﺔ
ﺷﺮﺡ ﺍﻟﺒﺪﺍﻳﺔ ﻣﻠﺨﺼﺎ (١٥٨/٤ -ﻭﺍﻟﹾﻌﺎﻗِﻠﹶﺔﹸ ﺍﻟﱠﺬِﻳﻦ ﻳﻌﻘِﻠﹸﻮﻥﹶ ﺍﻟﹾﻌﻘﹾﻞﹶ ﺃﹶﻱ ﻳﺆﺩﻭﻥﹶ ﺍﻟﺪﻳﺔﹶ ﻭﻋﺎﻗِﻠﹶﺔﹸ ﺍﻟﺮﺟﻞِ ﺃﹶﻫﻞﹸ ﺩِﻳﻮﺍﻧِﻪِ) .ﺍﻟﻔﺘﺎﻭﻯ ﺍﳍﻨﺪﻳﺔ،ﻛﺘﺎﺏ ﺍﳉﻨﺎﻳﺎﺕ،
ﳌﻌﺎﻗِﻞ (٨٣/٦ ،ﻭﺍﻟﺪﻳﺔﹸ ﺑﺪﻝﹸ ﻧﻔﺲِ ﺍﻟﻮﺍﻫﺐِ ِﲟﱰِﻟﹶﺔِ ﻣﺎﻝِ ﺧﻠﻔِﻪ) .ﺍﳌﺒﺴﻮﻁ ﻟﻠﺴ ﺮﺧِ
ﺴﻲ(١٨٥ / ١٢ - ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ ﰲ ﺍ ﹶ
ﻗﻮﻟﻪ] :ﻣﺎ ﻳﻨﺒﻐﻲ[ ﺃﺷﺎﺭ ﺑﻪ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻧﻔﻲ ﺍﳉﻮﺍﺯ ﻭﺍﻟﺼﺤﺔ ﻻ ﻋﺪﻡ ﻭِﺟﺪﺍﻧِﻪ ﻣﻨﻪ ﺣﱴ ﻳﻠﺰﻡ ﺍﻟﻜﹶﺬِ
ﺏ ﺍﳌﹸﺤﺎﻝ ،ﻭﺍﳌﻘـﺼِﺪ )(١
ﻣﻨﻪ ﺍﳌﺒﺎﻟﻐﺔ ﻭﺇﻻ ﻓﻼ ﻳﺨﺮﺝ ﺍﳌﺆﻣﻦ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﻘﺘﻞ ﺍﻟﻌﻤﺪ ﺇﻻ ﺃﻧﻪ ﻧﺰﻝ ﺇﳝﺎﻧﻪ ﻟﻜﻤﺎﻝ ﻧﻘﺼﺎﻧﻪ ﻣﱰِﻟﺔﹶ ﺍﻟﻌﺪﻡ] .ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ] :ﻣﺨﻄِﺌﺎً[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﴿ َ َ ًٔ
ﻃﲑﺎ ﴾ ﺣﺎﻝ ﺇﻻ ﺃﻧﻪ ﻣﺆﻭﻝ ﺑﺎﺳﻢ ﺍﻟﻔﺎﻋﻞ) .ﺻﺎﻭﻱ( )(٢
ﻗﻮﻟﻪ] :ﺑﺄﹶﻥ ﻗﹶﺼﺪ ﺭﻣﻲ ﻏﲑِﻩ ...ﺇﱁ[ ﻣﺮﺍﺩﻩ ﺗﺄﻭﻳﻞ ﺍﳋﻄﺄ ﰲ ﺍﻵﻳﺔ ﲟﺎ ﻳﺸﻤﻞ ﺷﺒﻪ ﺍﻟﻌﻤﺪ ﺣﱴ ﻳﻜﻮﻥﹶ ﺷِﺒﻪ ﺍﻟﻌﻤﺪ ﺩﺍﺧﻼ ﰲ ﺻـﺮﻳﺢ )(٣
ﻫﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺣﻴﺚﹸ ﺍﻟﻜﹶﻔﹼﺎﺭﺓِ ﻭﺣﻴﻨﺌﺬ ﻻ ﺣﺎﺟﺔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺷِﺒﻪ ﺍﻟﻌﻤﺪ ﻟﻠﻘﻴﺎﺱ ﺍﻷَﻭﻟﹶﻮِﻱ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﳌﻔﺴﺮ ﻓﻴﻤﺎ ﻳﺄﰐ ﺑﻘﻮﻟﻪ ½ﻭﻫـﻮ
ﻭﺍﻟﻌﻤﺪ ﺃﹶﻭﱃ ﺑﺎﻟﻜﻔﺎﺭﺓ ﻣﻦ ﺍﳋﻄﺄ¼ ﻓﻜﺎﻥ ﺫﻛﺮﻩ ﻫﻨﺎﻙ ﻟﻠﻘﻴﺎﺱ ﻏﻔﻠﺔ ﻋﻤﺎ ﺳﻠﻜﻪ ﻫﻨﺎ ﻣﻦ ﺗﻌﻤﻴﻢ ﺍﳋﻄﺄ ﻟﺸِﺒﻪ ﺍﻟﻌﻤﺪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﺃﻭ ﺿﺮﺑﻪ[ ﻓﻴﻪ ﺗﻔﺴﲑ ﺷِﺒﻪ ﺍﻟﻌﻤﺪ ﻟﻜﻦ ﰲ ﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻣﺎ ﻋﺪﺍ ﺍﻟﻌﻤﺪ ﻓﻔﻴﻪ ﺍﻟﺪﻳﺔ ﻭﺍﻟﻜﻔﺎﺭﺓ).ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ ﴿ﻓﺘﺤﺮﻳﺮ﴾ ﻣﺒﺘـﺪﺃ ﻭﺍﳋﺒـﺮ ﳏـﺬﻭﻑ ﺃﻱ ½ﻓﻌﻠﻴـﻪ ﲢﺮﻳـﺮ ¼...ﺃﻭ ﺧﺒـﺮ ﻭﺍﳌﺒﺘـﺪﺃ ﳏـﺬﻭﻑ ﺃﻱ )(٥
½ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﲢﺮﻳﺮ ¼...ﻭﺍﳉﻤﻠﺔ ﺧﱪ ﴿ﻣﻦ﴾ ﻭﻫﺬﺍ ﺇِﻥ ﺟﻌﻠﹾﻨﺎ ﴿ﻣﻦ﴾ ﻣﻮﺻﻮﻟﺔﹰ ﻓـﺈﻥ ﺟﻌﻠﻨﺎﻫـﺎ ﺷـﺮﻃﻴﺔ ﻓﺨﱪﻫـﺎ ﴿ﻗﺘـﻞ ﻣﺆﻣﻨـﺎ
ﻃﲑﺎ ﴾ ﻭﺟﻮﺍﺎ ﴿ﻓﺘﺤﺮﻳﺮ) .﴾...ﲨﻞ ،ﻛﺮﺧﻲ(
َ َ ًٔ
ﺍﳌﻘﺘﻮﻝ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥﹼ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺑـﺎﻷﻫﻞ ﺍﻟﺰﻭﺟﺔ ﻛﻤﺎ ﻫﻮ ﻣﺘﻌﺎﺭِﻑ] .ﻋﻠﻤﻴﺔ[
ِ ﻗﻮﻟﻪ] :ﻭﺭﺛﹶﺔِ )(٦
ﻗﻮﻟﻪ] :ﻳﺘﺼ ﺪﻗﹸﻮﺍ ﻋﻠﻴﻪ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺘﺼﺪﻕِ ﺍﻟﺘﺼﺪﻕ ﺑﺎﻟﺪﻳﺔ ﻋﻠﻰ ﺍﻟﻘﺎﺗـﻞ ﻻ ﻣﻄﻠـ ﻖ ﺍﻟﺘـﺼﺪﻕ ﻟﻴـﺼﺢ ﺍﻻﺳـﺘﺜﻨﺎﺀ )(٧
ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻳﻌﻔﹸﻮﺍ[ ﺃﻱ ﺃﻫﻠﹸﻪ ﺳﻤﻲ ﺍﻟﻌﻔﻮ ﻋﻨﻬﺎ ﺻﺪﻗﺔﹰ ﺣﺜﹼﺎﹰ ﻋﻠﻴﻪ ﻭﺗﻨﺒﻴﻬﺎ ﻋﻠﻰ ﻓﻀﻠﻪ ﻭﰲ ﺍﳊﺪﻳﺚ)) :ﻛﻞ ﻣﻌﺮﻭﻑ
ﺻﺪﻗﹶﺔ(() .ﻛﺮﺧﻲ( )(٨
ﻗﻮﻟﻪ] :ﺑـﻨﻮ ﻟﹶﺒﻮﻥٍ [ ﻫﺬﺍ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﺃﻣﺎ ﻋﻨﺪﻧﺎ ﻓﻌﺸﺮﻭﻥ ﺍﺑﻦ ﻣﺨﺎﺽٍ ﻣﻜﺎﻥﹶ ﺍﺑـﻦ ﻟﺒـﻮﻥٍ .ﻭﻣـﻦ ﺍﻟﻌـﲔ ﺃﻟـﻒ ﺩﻳﻨـﺎﺭ ﻭﻣـﻦ ﺍﻟـﻮﺭِﻕ )(٩
ﻋﺸﺮﺓﹸ ﺁﻻﻑِ ﺩﺭﻫﻢٍ ﻋﻨﺪﻧﺎ ،ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺣِﻤﻪ ﺍﷲ ﻣﻦ ﺍﻟﻮﺭِﻕ ﺍﺛﻨﺎ ﻋﺸﺮ ﺃﹶﻟﻔﺎﹰ) .ﺍﳍﺪﺍﻳﺔ( ]ﻋﻠﻤﻴﺔ[
٣٣٣
www.madinah.in
Madinah Gift Centre
`
ﻋـ ﻋﺎﻗﻠـﺔ اﻟﻘﺎﺗــﻞ وﻫـﻢ ﻋــﺼﺒﺘﻪ إﻻ اﻷﺻـﻞ واﻟﻔـﺮع ُﻣ ّ
ﻮزَ ﻋــﺔ ﻋﻠـﻴﻬﻢ ﻋـ ﺛـﻼث ﺳـﻨﲔ ،ﻋـ اﻟﻐـﲏ ﻣــﻨﻬﻢ ﻧـﺼﻒ دﻳﻨــﺎر )(١
ﻗـﻮمٍ ـﺎن﴾ اﳌﻘﺘـﻮل ﴿ ِ ْ واﳌﺘﻮﺳﻂ رﺑﻊ ﻛﻞ ﺳﻨﺔ ﻓﺈن ﻟﻢ ﻳﻔﻮا ﻓﻤﻦ ﺑﻴﺖ اﳌﺎل ﻓﺈن ﺗﻌﺬر ﻓﻌ اﳉﺎﱐ ﴿ َ ِ ْ
ﻓﺎن َ َ
)(٣ )(٢
ﻣـﻦ َ ْ
ﻣﺆﻣﻨﺔ﴾ ﻋ ﻗﺎﺗﻠﻪ ﻛﻔﺎرة وﻻ دﻳﺔ ﺗﺴﻠﻢ إﱃ أﻫﻠﻪ ﳊﺮاﺑﺘﻬﻢ ﴿ َو ِ ْ
ان َ َ رﻗﺒﺔ ْ ِ َ ٍ
ﻓﺘ ْ ِ ْﻳﺮُ َ َ َ ٍ ﻋﺪوٍ ﴾ ﺣﺮب ﴿ ُ ْ
ﻜﻢ َو َُﻮ ُ ْ ِ ٌ
)(٥ )(٤
ﺎن﴾ ﻣﺆﻣﻦ َ َ َ ُّ
ﻣـﺴﻠﻤ ٌﺔ ا ِ َا ْ ِﻠـ ٖ ﴾ وﻫـﻲ ﺛﻠـﺚ دﻳـﺔ ﻣﻦ َ ْﻗﻮم ﺑَ ْ َ ُ ْ
ﻨﻜﻢ َو ﺑَ ْ َﻨ ُ ْﻢ ْ َ ٌ اﳌﻘﺘﻮل ﴿ ِ ْ
)(٧ )(٦
٣ ﻓﺪﻳـ ٌﺔ ﴾ ﻟـﻪ ﴿ َ َ
ﻣﻴﺜـﺎق﴾ ﻋﻬـﺪ ﻛﺄﻫـﻞ اﻟﺬﻣـﺔ ﴿ َ ِ َ ٢
ﻣﻨﺔ﴾ ............... رﻗﺒﺔٍ ْ
ﻣﺆ ِ َ ٍ
)(٩
ﺮﻫﺎ إن ﻛﺎن ﳎﻮﺳﻴﺎ ﴿ َو َﺗ ْ ِ ْﻳﺮ ُ َ َ َ اﳌﺆﻣﻦ إن ﻛﺎن ﻳﻬﻮدﻳﺎ أو ﻧﺼﺮاﻧﻴﺎ وﺛﻠﺜﺎ ﻋﺸ )(٨
٣٢ ٢
ﻗﻮﻟﻪ] :ﻋﺼﺒـﺘﻪ...ﺇﱁ[ ﻫﺬﺍ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﻗـﺎﻝ ﻓﻔـﻲ "ﺍﻟﻘـﺪﺭﻭﻱ" :ﻗـﺎﻝ ﺍﻟـﺸﺎﻓﻌﻲ ﺭﺣِﻤـﻪ ﺍﷲ ﺍﻟﺪﻳـﺔﹸ ﻋﻠـﻰ ﺃﻫـﻞ )(١
ﺍﻟﻌﺸﲑﺓ ،ﻭﻫﻢ ﺍﻟﻌﺼﺒﺎﺕ.ﻭﺃﻣﺎ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﻓﻌﺎﻗﻠﺔ ﺍﻟﺮﺟﻞ ﺃﻫﻞ ﺍﻟﺪﻳﻮﺍﻥ ،ﻭﺃﻫﻞ ﺍﻟﺪﻳﻮﺍﻥ ﺃﻫﻞ ﺍﻟﺮﺍﻳﺎﺕ ﻭﻫـﻢ ﺍﳉـﻴﺶ ﺍﻟـﺬﻳﻦ ﻛﹸﺘﺒـﺖ
ﺃﺳﺎﻣﻴﻬﻢ ﻭﺃﺭﺯﺍﻗﹸﻬﻢ ﰲ ﺍﻟﺪﻳﻮﺍﻥ.ﻭﰲ "ﺷﺮﺡ ﺍﻟﻜﺎﰲ" :ﻋﺎﻗﻠﺔ ﺍﻟﺮﺟـﻞ ﺃﻫـﻞ ﻧـﺼﺮﺗﻪ ،ﻭﻛـﺎﻥ ﻋﺎﻗﻠـﺔ ﺍﻟﺮﺟـﻞ ﰲ ﺍﺑﺘـﺪﺍﺀ ﺍﻹﺳـﻼﻡ ﺃﻫـﻞ
ﻋﺸﲑﺗﻪ ﻭﺃﻫﻞ ﻧﺴﺒﻪ ،ﻓﻠﻤﺎ ﺩﻭﻥ ﻋﻤﺮ ﺍﻟﺪﻭﺍﻭﻳﻦ ﻓﻮﺽ ﺫﻟﻚ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺪﻳﻮﺍﻥ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺭﺑﻊ [ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺗﻘﺴﻢ ﻋﻠﻴﻬﻢ ﰲ ﺛﻼﺙ ﺳﻨﲔ ﻻ ﻳﺰﺍﺩ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺩﺭﺍﻫﻢ ﰲ ﻛﻞ ﺳـﻨﺔ ﻭﻳـﻨﻘﺺ )(٢
ﻣﻨﻬﺎ) .ﺍﳍﺪﺍﻳﺔ( ]ﻋﻠﻤﻴﺔ[
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ﻗﻮﻟﻪ﴿] :ﻓﺈﻥ ﻛﺎﻥ﴾ ﺍﳌﻘﺘﻮﻝ ﴿ﻣـﻦ ﻗـﻮﻡ﴾[ ﺑـﺄﻥ ﺃﹶﺳـﻠﻢ ﻓﻴﻤـﺎ ﺑﻴﻨـﻬﻢ ﻭﻟﹶـﻢ ﻳﻔـﺎﺭﻗﹾﻬﻢ ﺃﻭ ﺑـﺄﹶﻥﹾ ﺃﹶﺗـﺎﻫﻢ ﺑﻌـﺪ ﺃﹶﻥﹾ ﻓـﺎﺭﻗﹶﻬﻢ ﻟِﻤﻬِـﻢ ﻣـﻦ )(٣
ﺍﳌﹸﻬﻤﺎﺕ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺣﺮﺏٍ[ ﺇﳕﺎ ﻗﻴﺪ ﺍﳌﻔﺴﺮ ﺑـ½ﺣﺮﺏ¼ ﻷﻥ ﺣﻜﻢ ﺍﻟﻜﹸﻔﹼﺎﺭ ﻏﲑِ ﺍﳌﹸﺤﺎﺭِﺑِﲔ ﺳﻴﺄﰐ ﺑﻘﻮﻟﻪ﴿ :ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﺑﻴـﻨﻜﻢ ...ﺇﱁ﴾. )(٤
]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﳊِﺮﺍﺑﺘﻬﻢ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻧﻪ ﻻ ﻭِﺭﺍﺛﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺍﳌﻘﺘﻮﻝ[ ﺃﺭﺍﺩ ﺍﳌﻔﺴﺮ ﺑﻪ ﺍﳌﻘﺘﻮﻝ ﺍﳌﻌﺎﻫﺪ ﻻ ﺍﳌﹸﺴﻠِﻢ ﻷﻥﹼ ﺍﳌﺴﻠﻢ ﻻ ﻳﺮﺙ ﻋﻨﻪ ﺍﻟﻜﺎﻓﺮ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ﴿] :ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻗﻮﻡ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ ﻣﻴﺜﺎﻕ﴾[ ﺃﻱ ﻛﺎﻥ ﻣﻨﻬﻢ ﺩِﻳﻨﺎ ﻭﻧﺴﺒﺎ ﻭﻫﺬﺍ ﻣﺎ ﺟﺮﻯ ﻋﻠﻴﻪ ﺍﳌﻔﺴﺮ ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ½ﺇﻥ ﻛـﺎﻥ )(٧
ﻳﻬﻮﺩﻳﺎ ﺃﻭ ﻧﺼﺮﺍﻧﻴﺎ¼ ﻭﻳﺼﺢ ﺃﻥ ﻳﺮﺍﺩ ﺃﻧﻪ ﻣﻨﻬﻢ ﰲ ﺍﻟﻨﺴﺐ ﻻ ﰲ ﺍﻟﺪﻳﻦ ﻟﻜﻮﻧﻪ ﻛـﺎﻥ ﻣﺆﻣﻨـﺎ ﻟﻜـﻦ ﻋﻠـﻰ ﻫـﺬﺍ ﺍﻻﺣﺘﻤـﺎﻝ ﺩﻳﺘـﻪ ﻛﺎﻣﻠـﺔ
ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﺮﺍﺩ ﺑﺄﻫﻠﻪ ﺃﻗﺎﺭﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻗﺮﻳﺐ ﻣﺴﻠﻢ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻌﻞﹼ ﺇﻓﺮﺍﺩ ﻫﺬﺍ ﺑﺎﻟﺬﻛﺮ ﻣﻊ ﺍﻧﺪﺭﺍﺟﻪ ﰲ ﻣﻄﻠﻖ ﺍﳌـﺆﻣﻦ
ﰲ ﻗﻮﻟﻪ ﴿ﻭﻣﻦ ﻗﺘﻞ ﻣﺆﻣﻨﺎ ﺧﻄﺄ ...ﺇﱁ﴾ ﻟﺒﻴﺎﻥ ﺃﻥ ﻛﻮﻧﻪ ﻓﻴﻤﺎ ﺑﲔ ﺍﳌﻌﺎﻫﺪﻳﻦ ﺃﻭ ﻛﻮﻥ ﺑﻌﺾ ﺃﻗﺎﺭﺑﻪ ﻣﻌﺎﻫﺪﺍ ﻻ ﻳﻤﻨﻊ ﻭﺟﻮﺏ ﺍﻟﺪﻳـﺔ
ﻛﻤﺎ ﻣﻨﻌﻪ ﻛﻮﻥ ﺃﻗﺎﺭﺑﻪ ﻣﺤﺎﺭﺑﲔ ﻓﻴﻤﺎ ﺳﺒﻖ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻭﻫﻲ ﺛﹸﻠﺚ ﺩﻳﺔ ﺍﳌﺆﻣﻦ[ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺩﻳﺔ ﺍﳌﺴﻠﻢ ﻭﺍﻟﺬﻣﻲ ﺳﻮﺍﺀ ).ﺍﳍﺪﺍﻳﺔ(] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ﴿] :ﻓﺪﻳﺔ ﻣﺴﻠﱠﻤﺔ ﺇﱃ ﺃﻫﻠﻪ ﻭﲢﺮﻳﺮ ﺭﻗﺒﺔ ﻣﺆﻣﻨﺔ﴾[ ﺃﻱ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻘﺘﻮﻝ ﺫﻣﻴﺎ ﻓﺤﻜﻤﻪ ﺣﻜﻢ ﺍﳌﹸـﺴﻠِﻢ ﻭﻓﻴـﻪ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﺃﻥﹼ )(٩
ﺩﻳﺔ ﺍﻟﺬﱢﻣﻲ ﻛﺪﻳﺔِ ﺍﳌﹸﺴﻠِﻢ ﻭﻫﻮ ﻗﻮﻟﹸﻨﺎ) .ﻣﺪﺍﺭﻙ(
٣٣٤
www.madinah.in
Madinah Gift Centre
`
ﻳﻦ ُﻣ َ َﺘﺎ ِ َﻌ ْ ِ ﴾ ﻋﻠﻴﻪ ﻛﻔﺎرة وﻟﻢ ﻳﺬﻛﺮ ﻳﺠﺪ﴾ اﻟﺮﻗﺒﺔ ﺑﺄن ﻓﻘﺪﻫﺎ وﻣﺎ ﳛﺼﻠﻬﺎ ﺑﻪ ﴿ َ ِ َ ُ
ﻓﺼﻴﺎم َﺷ ْ َﺮ ْ ِ )(٣ )(٢
ﻋ ﻗﺎﺗﻠﻪ ﴿ َ َ ْ
ﻓﻤﻦ ْﻟﻢ َ ِ ْ
)(١
)(٥
ﻣﻦ اﷲِ﴾ ﻣﺼﺪر ﻣﻨﺼﻮب ﺑﻔﻌﻠﻪ اﳌﻘﺪر ﺗﻮﺑﺔ َاﷲ ﺗﻌﺎﱃ اﻻﻧﺘﻘﺎل إﱃ اﻟﻄﻌﻢ ﻛﺎﻟﻈﻬﺎر وﺑﻪ أﺧﺬ اﻟﺸﺎﻓﻌﻲ) (٤ﰲ أﺻﺢ ﻗﻮﻟﻴﻪ ﴿ َ ْ َ ً
ﻣﺘﻌﻤﺪا﴾ ﺑﺄن ﻳﻘﺼﺪ ﻗﺘﻠـﻪ ﲟـﺎ ﻳﻘﺘـﻞ )(٦ﻏﺎﻟﺒـﺎ ﻘﺘﻞ ُ ْ ِ ً
ﻣﺆﻣﻨﺎ َ َ ً ﻣﻦ ْ ُ ْ ﺎن اﷲُ َﻋﻠ ِ ْ ً ﴾ ﲞﻠﻘﻪ ﴿ َﺣ ِﻜ ْ ً ) ﴾(۹۲ﻓﻴﻤﺎ دﺑﺮه ﳍﻢ ﴿ َو َ ْ ﴿ َو َ َ
ﻟﻌﻨ ٗ ﴾ أﺑﻌﺪه ﻣﻦ رﲪﺘﻪ ﴿ َو َ َاﻋﺪ َﻟ ٗ َ َ ً ﻨﻢ ﺧﺎ ِ ً
)(٨
ﻋﺬاﺑﺎ َﻋﻈِ ْ ً ) ﴾(۹۳ﰲ اﻟﻨﺎر ﷲ َﻋﻠ َْﻴ ِ َو َ َ َ
ِﺐ ا ُ
ﻓﻴ َ ﺎ َو َﻏﻀ َ
ﻟﺪا ِ ْ ﻋﺎﳌﺎ ﺑﺈﳝﺎﻧﻪ )ٗ ُ ٓ َ َ َ ﴿(٧
ﻓﺠﺰاؤه َﺟ َ ُ
ﺃﻱ ﻗﺘﻞ ﺍﳌﺆﻣﻦ ﻣﺘﻌﻤﺪﺍ١٢. ? ﺃﻱ ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﻨﺎﺭ١٢.
وﻫﺬا ﻣﺆول ﲟﻦ) (٩ﻳﺴﺘﺤﻠﻪ أو ﺑﺄن ﻫﺬا ﺟﺰاؤه إن ﺟﻮزي وﻻ ﺑﺪع ﰲ ﺧﻠﻒ اﻟﻮﻋﻴﺪ ﻟﻘﻮﻟﻪ ﴿وﻳﻐﻔﺮ ﻣﺎ دون ذﻟﻚ
?
?ﺃﻱ ﺍﻵﻳﺔ١٢.
ﳌﻦ ﻳﺸﺎء﴾ وﻋﻦ اﺑﻦ ﻋﺒﺎس) (١٠أﺎ ﻋ ﻇﺎﻫﺮﻫﺎ .............................................................
ﻗﻮﻟﻪ] :ﻋﻠﻰ ﻗﺎﺗﻠﻪ[ ﺇﳕﺎ ﻗﺪﺭﻩ ﻟﻴﻜﻮﻥ ﲨﻠﺔ ﻷﻧﻪ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﳉﺰﺍﺀ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺍﻟﺮﻗﺒﺔﹶ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻟﻪ ﳏﺬﻭﻑ ﺃﻱ ﻓﻤﻦ ﱂ ﳚﺪ ﺍﻟﺮﻗﺒﺔ) .ﲨﻞ( ]ﻋﻠﻤﻴﺔ[ )(٢
ﺼﻠﹸﻬﺎ ﺑﻪ[ ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺣِﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻋﺒﺪ ﻭﻟﻜـﻦ ﻳﺤﺘـﺎﺝ ﺇﱃ ﺍﳋﺪﻣـﺔ ﺃﻭ ﻛـﺎﻥ ﻟـﻪ ﺛﹶﻤـﻦ
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻓﹶﻘﹶﺪﻫﺎ ﻭﻣﺎ ﻳﺤ )(٣
ﻭﻟﻜﻦ ﻳﺤﺘﺎﺝ ﺇﱃ ﺍﻟﻨﻔﻘﺔ ﻓﺎﻟﺼﻴﺎﻡ ،ﻭﻋﻨﺪ ﺃﺑﯽ ﺣﻨﻴﻔﺔ ﺭﺣِﻤﻪ ﺍﷲ ﺗﻌﺎﻟﯽ :ﺇﻥ ﻛﺎﻥ ﻟﻪ ﻋﺒﺪ ﻳﻌﺘِﻖ ﻭﺇﻥ ﺍﺣﺘﺎﺝ ﺇﱃ ﺍﳋﺪﻣﺔ ،ﻭﺇﻥ ﮐـﺎﻥ ﻟـﻪ
ﲦﻦ ﻓﻼ ﻳﮑﻠﱠﻒ ﺑﺎﺷﺘﺮﺍﺀ ﺍﻟﻌﺒﺪ ﺑﻞ ﻋﻠﻴﻪ ﺻﻴﺎﻡ ﺍﻟﺸﻬﺮﻳﻦ ﻣﺘﺘﺎﺑﻌﲔ) .ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ(] .ﻋﻠﻤﻴﺔ[
0 0
0 0
ﻗﻮﻟﻪ] :ﺍﻟﺸﺎﻓﻌﻲ[ ﻫﻜﺬﺍ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﻤﺎ ﰲ "ﺍﳍﺪﺍﻳﺔ"] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺍﳌﻘﺪﺭ[ ﺃﻱ ﻭﺗﻘﺪﻳﺮﻩ ½ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻜﻢ ﺗﻮﺑﺔﹰ¼ .ﺇﻥ ﻗﻠﺖ ﺇﻥﹼ ﺍﳋﻄﺄ ﻟﻴﺲ ﺑﺬﻧﺐ ﻓﻤﺎ ﻣﻌﲎ ﺍﻟﺘﻮﺑﺔ ﻣﻨﻪ؟ ﺃﺟﻴﺐ ﺑﺄﻥ ﺫﻟـﻚ ﻟِﺠـﱪ )(٥
ﺍﳋﹶﻠﻞ ﺍﻟﺬﻱ ﺣﺼﻞ ﻣﻨﻪ ﰲ ﻋﺪﻡ ﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﺤﻔﹼﻆ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺑِﻤﺎ ﻳﻘﺘﻞﹸ[ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺍﻟﻌﻤـﺪ ﻣـﺎ ﻳﻔـﺮﻕ ﺍﻷﺟـﺰﺍﺀ ﻛـﺴِﻼﺡ ﻭﻣﺤـﺪﺩ ﻣِـﻦ ﺧـﺸﺐ ﻭﺣﺠـﺮ ﻭﻧـﺎﺭ ﻭﻋﻨـﺪ )(٦
ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺎ ﻻ ﻳﻄﻴﻘﻪ ﺍﻟﺒِﻨﻴﺔﹸ ﺣﱴ ﺇﻥ ﺿﺮﺑﻪ ﲝﺠﺮ ﻋﻈﻴﻢ ﺃﻭ ﺧﺸﺐ ﻋﻈﻴﻢ ﻓﻬﻮ ﻋﻤﺪ) . ﲨﺎﻟﲔ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻋﺎﳌﺎ ﺑﺈﳝﺎﻧﻪ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﻟﻮ ﻗﺘﻠﻪ ﻋﻠﻰ ﻇﻦ ﺃﻧﻪ ﺣﺮﰊ ﻓﻠﻴﺲ ﻋﻠﻴﻪ ﺫﻟﻚ ﺍﻟﻌﺬﺍﺏ ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﺃﹶﺑﻌﺪﻩ ﻣِﻦ ﺭﲪﺘﻪ[ ﻓﺴﺮﻩ ﺑﺬﻟﻚ ﻷﻥ ﻛﻞ ﺻﻔﺔ ﺗﺴﺘﺤﻴﻞ ﺣﻘﻴﻘﺘﻬﺎ ﻋﻠﻰ ﺍﷲ ﺗﻔﺴﺮ ﺑﻼﺯﻣﻬﺎ) .ﻛﺮﺧﻲ( )(٨
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ ﻣﺆﻭﻝ ﺑِﻤﻦ ...ﺇﱁ[ ﺃﻱ ﳏﻤﻮﻝ ﻋﻠﻰ ﻣﻦ ﻳﺴﺘﺤِﻞﹼ ﺍﻟﻘﺘﻞﹶ ﻭﻫﺬﺍ ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﺃﺑﺪﺍﻩ ﻏـﲑﻩ ﻣِـﻦ ﻣﻌﻈـﻢ ﺍﳌﻔـﺴﺮﻳﻦ )(٩
ﻭﺣﺎﺻﻠﻪ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﻜﺒﲑﺓ ﻻ ﳜﻠﺪ ﰲ ﺍﻟﻨﺎﺭ ﻓﻜﻴﻒ ﺍﳊﻜـﻢ ﻋﻠﻴـﻪ ﻫﻨـﺎ ﺑـﺎﳋﻠﻮﺩ ﻭﺃﺟـﺎﺏ ﻋﻨـﻪ ﺑﺜﻼﺛـﺔ ﺃﺟﻮِﺑـﺔ؛ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﻟـﺚ
ﻇﺎﻫﺮﺍﻥ ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻐﲑ ﺻﺤﻴﺢ ﺇﺫ ﻗﻮﻟﻪ ½ﺃﻭ ﺑﺄﻥﹼ ﻫﺬﺍ ﺟﺰﺍﺅﻩ ﺇﻥ ﺟﻮﺯِﻱ ¼ﻓﻴـﻪ ﺗـﺴﻠﻴﻢ ﺃﻧـﻪ ﺇﺫﺍ ﺟـﻮﺯﻱ ﻳﺨﻠﹸـﺪ ﰲ ﺍﻟﻨـﺎﺭ ﻭﻫـﺬﺍ ﻏـﲑ
ﺻﺤﻴﺢ ﻭﻗﺪ ﺃﹶﺑﺪﻝﹶ ﺍﻟﺒﻴﻀﺎﻭﻱ ﻫﺬﺍ ﺍﳉﻮﺍﺏ ﲜﻮﺍﺏ ﺁﺧﺮ ﻭﻫﻮ ﲪـﻞﹸ ﺍﳋﻠـﻮﺩ ﻋﻠـﻰ ﺍﳌﹶﻜـﺚ ﺍﻟﻄﻮﻳـﻞ ،ﻭﻧـﺼﻪ½ :ﻭﻫـﺬﺍ ﻋﻨـﺪﻧﺎ ﺇﻣـﺎ
ﳐﺼﻮﺹ ﺑﺎﳌﹸﺴﺘﺤِﻞﹼ ﻟﻪ ﻛﻤﺎ ﺫﹶﻛﺮﻩ ﻋِﻜﺮﻣﺔ ﻭﻏﲑﻩ ﺃﻭ ﺍﳌـﺮﺍﺩ ﺑـﺎﳋﻠﻮﺩ ﺍﳌﻜـﺚﹸ ﺍﻟﻄﻮﻳـﻞﹸ ﻓـﺈﻥ ﺍﻟـﺪﻻﺋﻞ ﻣﺘﻈـﺎﻫِﺮﺓ ﻋﻠـﻰ ﺃﻥ ﻋـﺼﺎﺓﹶ
ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﺪﻭﻡ ﻋﺬﺍﺑﻬﻢ¼) .ﺟﻤﻞ ،ﺻﺎﻭﻱ(
) (١٠ﻗﻮﻟﻪ] :ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ...ﺇﱁ[ ﻭﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﻗـﺎﻝ ﻻ ﺗﻘﺒـﻞ ﺗﻮﺑـﺔﹸ ﻗﺎﺗـﻞ ﺍﳌـﺆﻣﻦ ﻋﻤـﺪﺍ ﻛﻤـﺎ ﺭﻭﺍﻩ
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٣٣٥
www.madinah.in
Madinah Gift Centre
`
وأﺎ ﻧﺎﺳﺨﺔ ﻟﻐﲑﻫﺎ) (١ﻣﻦ آﻳﺎت اﳌﻐﻔﺮة و ﺑﻴﻨﺖ آﻳﺔ اﻟﺒﻘﺮة) (٢أن ﻗﺎﺗﻞ اﻟﻌﻤﺪ ﻳﻘﺘـﻞ ﺑـﻪ وأن ﻋﻠﻴـﻪ اﻟﺪﻳـﺔ إن ﻋﻔـﻲ
ﺃﻱ ﺍﳌﻘﺘﻮﻝﺑﺎﻋﺘﺒﺎﺭﻣﺎ ﻳﺆﻭﻝ ﺇﻟﻴﻪ١٢.
)(٤
ﻋﻨﻪ وﺳﺒﻖ ﻗﺪرﻫﺎ وﺑﻴﻨﺖ اﻟﺴﻨﺔ أن ﺑﲔ اﻟﻌﻤﺪ واﳋﻄﺄ) (٣ﻗﺘﻼ ﻳﺴ ﺷـﺒﻪ اﻟﻌﻤـﺪ وﻫـﻮ أن ﻳﻘﺘﻠـﻪ ﲟـﺎ ﻻ ﻳﻘﺘـﻞ ﻏﺎﻟﺒـﺎ
?
٢ ? ﺃﻱ ﰲ ﺛﻼﺙ ﺳﻨﲔ١٢.ﻙ
ﻧـــ
ﻓﻼ ﻗـﺼﺎص ﻓﻴـﻪ ﺑـﻞ دﻳـﺔ ﻛﺎﻟﻌﻤـﺪ ﰲ اﻟـﺼﻔﺔ و اﳋﻄـﺄ ﰲ اﻟﺘﺄﺟﻴـﻞ واﳊﻤـﻞ ﻋـ اﻟﻌﺎﻗﻠـﺔ وﻫ٢ـﻮ واﻟﻌﻤـﺪ أوﱃ ﺑﺎﻟﻜﻔـﺎرة ﻣـﻦ
)(٦ )(٥
ﺃﻱ ﻛﺎﳋﻄﺄ١٢. ﺃﻱ ﻗﺘﻞ ﺍﳋﻄﺄ١٢.
<
اﳋﻄﺄ ،وﻧﺰل ﳌﺎ ﻣﺮ) (٧ﻧﻔﺮ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﺑﺮﺟﻞ ﻣﻦ ﺑﲏ ﺳﻠﻴﻢ وﻫﻮ ﻳﺴﻮق ﻏﻨﻤﺎ ﻓﺴﻠﻢ ﻋﻠـﻴﻬﻢ ﻓﻘـﺎﻟﻮا ﻣـﺎ ﺳـﻠﻢ ﻋﻠﻴﻨـﺎ إﻻ ﺗﻘﻴـﺔ
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ﺍﻟﺸﻴﺨﺎﻥ .ﺃﺭﺍﺩ ﺑﻪ ﺍﻟﺘﺸﺪﻳﺪ ﺇﺫ ﺭﻭﻱ ﻋﻨﻪ ﺧﻼﻓﹸﻪ ،ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ) .ﺧﻄﻴﺐ(
ﻗﻮﻟﻪ] :ﻭﺃﺎ ﻧﺎﺳﺨﺔ ﻟﻐﲑﻫﺎ[ ﺍﻷَﻭﱃ ﳐﺼﺼﺔ ﻟﻐﲑﻫﺎ ﻭﻗﻮﻟﻪ ½ﻣﻦ ﺁﻳﺎﺕ ﺍﳌﻐﻔﺮﺓ¼ ﻛﻘﻮﻟـﻪ ﴿ﻭﺇﻧـﻲ ﻟﹶﻐﻔﹼـﺎﺭ ﻟِﻤـﻦ ﺗـﺎﺏ]﴾ﻃـﻪ[٨٢ : )(١
ﻭﻗﻮﻟﻪ ﴿ﻭﻳﻐﻔِﺮ ﻣﺎ ﺩﻭﻥ ﺫﻟﻚ ﻟِﻤﻦ ﻳﺸﺎﺀُ﴾ ]ﺍﻟﻨﺴﺎﺀ [٤٨ :ﻭﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﺃﺭﺍﺩ ﺍﻟﺘﺸﺪﻳﺪ ﻭﺍﻟﺘﺨﻮﻳﻒ ﻭﺍﻟﺰﺟﺮ ﺍﻟﻌﻈﻴﻢ ﻋﻦ ﻗﺘﻞ ﺍﳌـﺆﻣﻦ ﻻ
ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻌﺪﻡ ﻗﺒﻮﻝ ﺗﻮﺑﺘﻪ ﻋﺪﻣﻪ ﺣﻘﻴﻘﺔﹰ ﺇﺫ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥﹼ ﺗﻮﺑﺘﻪ ﻣﻘﺒﻮﻟﺔ ﻭﻇﺎﻫﺮ ﺃﻥﹼ ﺍﻵﻳﺔ ﻣﻦ ﺍﳌﹸﺤﻜﹶﻢ ﻷﻧـﻪ
ﻻ ﻳﻘﻊ ﺍﻟﻨﺴﺦ ﺇﻻ ﰲ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻭﻟﻮ ﺑﻠﻔﻆ ﺍﳋﺒﺮ ﺃﻣﺎ ﺍﳋﺒﺮ ﺍﻟﺬﻱ ﻟﻴﺲ ﲟﻌﲎ ﺍﻟﻄﻠﺐ ﻓﻼ ﻳﺪﺧﻠﹸﻪ ﻧﺴ ﺦ ﻭﻣﻨﻪ ﺍﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻭﻫﺬﺍ
ﺃﹶﻭﱃ ﻣِﻦ ﺣﻤﻞ ﻛﻼﻣﻴﻪ ﻋﻠﻰ ﺍﻟﺘﻨﺎﻗﹸﺾ ﻭﺃﹶﻭﱃ ﻣِﻦ ﺩﻋﻮﻯ ﺃﻧﻪ ﻗﺎﻝ ﺑﺎﻟﻨﺴﺦ ﰒ ﺭﺟﻊ ﻋﻨﻪ) .ﻛﺮﺧﻲ(
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ﻗﻮﻟﻪ] :ﺁﻳﺔﹸ ﺍﻟﺒ ﹶﻘﺮﺓ[ ﻭﻫﻲ ﴿ﻛﹸﺘﺐ ﻋﻠﻴﻜﻢ ﺍﻟﻘِﺼﺎﺹ ﰲ ﺍﻟﻘﹶﺘﻠـٰﻰ﴾ ]ﺍﻟﺒﻘﺮﺓ) .[١٧٨ :ﻛﺮﺧﻲ( ]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺃﻥﹼ ﺑﲔ ﺍﻟﻌﻤﺪ ﻭﺍﳋﻄﺄ ...ﺇﱁ[ ﻣﻌﲎ ﺍﻟﺒﻴﻨﻴﺔ ﺃﻧﻪ ﺃﺷﺒﻪ ﻛ ﹼ
ﻼ ﻣﻦ ﻭﺟﻪ ﻭﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﻟﻮﺟـﻪ ﺍﻟـﺸﺒﻪ ﺑﻘﻮﻟـﻪ ½ﺑـﻞ ﺩِﻳـﺔ ﻛﺎﻟﻌﻤـﺪِ¼ )(٣
ﻳﻌﲏ ﺃﻧﻪ ﺃﺷﺒﻪ ﺍﻟﻌﻤﺪ ﰲ ﻛﻮﻥ ﺩﻳﺘﻪ ﻛﺪﻳﺘﻪ ﰲ ﺍﻟﺘﺜﻠﻴﺚ ﻭﺃﻧﻪ ﺃﺷﺒﻪ ﺍﳋﻄﺄ ﰲ ﻛﻮﻥ ﺩﻳﺘﻪ ﻣﺆﺟﻠﺔﹰ ﻭﺃﺎ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻠﺔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﲟﺎ ﻻﻳﻘﺘﻞ ﻏﺎﻟﺒﺎ[ ﺷﺒﻪ ﺍﻟﻌﻤﺪ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺃﻥ ﻳﺘﻌﻤﺪ ﺍﻟﻀﺮﺏ ﲟﺎ ﻟﻴﺲ ﺑﺴِﻼﺡ ﻭﻻ ﻣﺎ ﺃﹸﺟﺮِﻱ ﻣﺠﺮﻯ ﺍﻟـﺴﻼﺡ )(٤
ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﳏﻤﺪ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻬﻢ ﺍﷲ ﺇﺫﺍ ﺿﺮﺑﻪ ﲝﺠﺮ ﻋﻈﻴﻢ ﺃﻭ ﲞـﺸﺒﺔ ﻋﻈﻴﻤـﺔ ﻓﻬـﻮ ﻋﻤـﺪ ﻭﺷـﺒﻪ ﺍﻟﻌﻤـﺪ ﺃﻥ
ﻳﺘﻌﻤﺪ ﺿﺮﺑﻪ ﲟﺎ ﻻ ﻳﻘﺘﻞ ﺑﻪ ﻏﺎﻟﺒﺎ ﻷﻧﻪ ﻳﺘﻘﺎﺻﺮ ﻣﻌﲎ ﺍﻟﻌﻤﺪِﻳﺔ ﺑﺎﺳﺘﻌﻤﺎﻝ ﺁﻟـﺔ ﺻـﻐﲑﺓ ﻻ ﻳﻘﺘـﻞ ـﺎ ﻏﺎﻟﺒـﺎ ﻟِﻤـﺎ ﺃﻧـﻪ ﻳﻘـﺼﺪ ـﺎ ﻏـﲑﻩ
ﻛﺎﻟﺘﺄﺩﻳﺐ ﻭﳓﻮِﻩ ﻓﻜﺎﻥ ﺷِﺒﻪ ﺍﻟﻌﻤﺪ).ﺍﳍﺪﺍﻳﺔ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﺍﻟﻌﻤﺪ[ ﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻻ ﻛﻔﺎﺭﺓ ﰲ ﻗﺘﻞ ﺍﻟﻌﻤﺪ) .ﺍﳉﻮﻫﺮﺓ ﺍﻟﻨﲑﺓ(] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻭﺍﻟﻌﻤﺪ ﺃﹶﻭﱃ ...ﺇﱁ[ ﻣﺮﺍﺩﻩ ﺃﻥ ﺣﻜﻢ ﻛﻔﺎﺭﻤﺎ ﺛﺎﺑﺖ ﺑﺎﻟﻘﻴﺎﺱ ﺍﻷﻭﻟﻮﻱ ﻭﻗﺪ ﻋﻠﻤﺖ ﺃﻧﻪ ﻻ ﳛﺘـﺎﺝ ﺇﱃ ﻫـﺬﺍ ﺑﺎﻟﻨـﺴﺒﺔ )(٦
ﻟﺸﺒﻪ ﺍﻟﻌﻤﺪ ﻋﻠﻰ ﺗﻘﺮﻳﺮﻩ ﺍﻟﺴﺎﺑﻖ ﻣﻦ ﺇﺩﺭﺍﺟﻪ ﰲ ﺍﳋﻄﺄ ﺣﻴﺚ ﻣﺜﻠﻪ ﺑﻘﻮﻟﻪ ﺃﻭ ½ﺿﺮﺑﻪ ﲟﺎ ﻻ ﻳﻘﺘﻞ ﻏﺎﻟﺒﺎ¼ ﻓﻴﻜﻮﻥ ﻣـﺬﻛﻮﺭﺍ ﺻـﺮﳛﺎ ﻻ
ﻣﻘﻴﺴﺎ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﳌﹼﺎ ﻣ ﺮ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﹾﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ﴿] :ﺇﺫﺍ ﺿﺮﺑﺘﻢ ﰲ ﺳﺒﻴﻞ ﺍﷲ [﴾ ...ﺍﻵﻳﺔ ،ﺍﺳﺘﺪﻝﹼ ﺑﻈﺎﻫﺮﻫﺎ ﻋﻠﻰ ﻗﺒﻮﻝ ﺗﻮﺑﺔ ﺍﻟﺰﻧﺪﻳﻖ ﺇﺫﺍ ﺃﻇﻬﺮ ﺍﻹﺳﺘﺴﻼﻡ ﻷﻧﻪ ﱂ ﻳﻔﺮﻕ ﺑـﲔ )(٨
ﺍﻟﺰﻧﺪﻳﻖ ﻭﻏﲑﻩ ﻭﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻜﺎﻓﺮ ﻳﺤﻜﻢ ﻟﻪ ﺑﺎﻹﺳﻼﻡ ﺇﺫﺍ ﺃﻇﻬﺮ ﻣﺎ ﻳﻨﺎﰲ ﺍﻋﺘﻘﺎﺩﻩ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ½ﺍﻟﺴﻼﻡ¼ ﻭﰲ ﺍﻵﻳـﺔ ﻭﺟـﻮﺏ ﺍﻟﺘﺜﺒـﺖ ﰲ
ﺍﻷﻣﻮﺭ ﺧﺼﻮﺻﺎ ﺍﻟﻘﺘﻞ ﻭﻭﺟﻮﺏ ﺍﻟﺪﻋﻮﺓ ﻗﺒﻞ ﺍﻟﻘﺘﺎﻝ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
٣٣٦
www.madinah.in
Madinah Gift Centre
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ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺮﺍﺋﺠﺔ ﰲ ﺑﻼﺩﻧﺎ١٢.
اﻟﺴﻠﻢ﴾) (٢ﺑﺄﻟﻒ و دوﺎ) (٣أي اﻟﺘﺤﻴﺔ أو اﻻﻧﻘﻴﺎد ﺑﻘﻮﻟﻪ ﻛﻠﻤﺔ ﻟﻤﻦ َ ْاﻟ ِ َ ْ ُ ُ وﰲ ﻗﺮاءة ﺑﺎﳌﺜﻠﺜﺔ ﰲ اﳌﻮﺿﻌﲔ ﴿ َو َﻻ َ ُ ْ ُ ْ
ﻘﻮﻟﻮا ِ َ ْ
)(١
اﻟﻴﻜﻢ ٰ َ
?
ﻣﺆﻣﻨﺎ﴾ وإﳕﺎ ﻗﻠﺖ ﻫﺬا ﺗﻘﻴﺔ ﻟﻨﻔﺴﻚ وﻣﺎﻟﻚ ،ﻓﺘﻘﺘﻠﻮه ﴿ َﺗ ْ َ ُ ْ َ ﻟﺴﺖ ُ ْ ِ ً اﻟﺸﻬﺎدة اﻟﱵ ﻫﻲ أﻣﺎرة ﻋ اﻹﺳﻼم ﴿ َ ْ َ
)(٦ )(٥ )(٤
ﺘﻐﻮن﴾
ﺃﻱ ﻣﺜﻞ ﺍﻟﺮﺟﻞ ﺍﳌﺬﻛﻮﺭ١٢.
ﻣﻐـﺎﻧﻢ َﻛﺜ ِ ْ َ ٌة﴾ ﺗﻐﻨـﻴﻜﻢ ﻋـﻦ ﻗﺘـﻞ ﻣﺜﻠـﻪ ﳌﺎﻟـﻪ
ﷲ َ َ ُِ اﻟﺪﻧﻴﺎ﴾ ﻣﺘﺎﻋﻬﺎ ﻣﻦ اﻟﻐﻨﻴﻤﺔ ﴿ َﻓﻌ ْ َ
ِﻨﺪ ا ِ ﺗﻄﻠﺒﻮن ﻟﺬﻟﻚ ﴿ َ َ َض ْ َ ٰ
اﻟﺤﻴﻮة ِ ْ َ
=
ﷲ َﻋﻠ ْ ُ ْ
ﻌﺼﻢ دﻣﺎؤﻛﻢ وأﻣﻮاﻟﻜﻢ ﲟﺠﺮد ﻗﻮﻟﻜﻢ اﻟﺸﻬﺎدة ﴿ َ َﻓﻤـﻦ ا ُ ﻟﻚ ُ ْ ُ ْ
﴿ َﻛﺬٰ ِ َ
)(٧
َـﻴﻜﻢ﴾ ﺑﺎﻻﺷـﺘﻬﺎر ﺑﺎﻹﳝـﺎن ﻗﺒﻞ﴾ ُﺗ َ
ﻣﻦ َ ْ ُ
ﻛﻨﺘﻢ ْ
واﻻﺳﺘﻘﺎﻣﺔ ﴿ َﻓ َ َ ُ ْﻨﻮا﴾ أن ﺗﻘﺘﻠـﻮا ﻣﺆﻣﻨـﺎ واﻓﻌﻠـﻮا ﺑﺎﻟـﺪاﺧﻞ ﰲ اﻹﺳـﻼم ﻛﻤـﺎ ُﻓﻌـﻞ ﺑﻜـﻢ ﴿ ِان اﷲَ َ َ
ـﺎن ِ َﺑﻤـﺎ َ ْ َ ُ ْ َ
)(٨
ﻌﻤﻠـﻮن
اﻟﻤﺆﻣﻨ ِ ْ َ ﴾) (٩ﻋﻦ اﳉﻬﺎد ﴿ﻏَ ْ ُ ا ُو ِ اﻟ َ رِ﴾ ﺑﺎﻟﺮﻓﻊ ﺻﻔﺔ واﻟﻨﺼﺐ
ﻣﻦ ْ ُ ْ ِ
ِﺪون ِ َ ﺴﺘﻮي ْ ٰ
اﻟﻘﻌ ُ ْ َ َﺧﺒ ِ ْ ًا) ﴾(۹۴ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻪ ﴿ َﻻ َ ْ َ ِ
ﻗﻮﻟﻪ] :ﻭﰲ ﻗﺮﺍﺀﺓ ﺑﺎﳌﺜﻠﺜﺔ[ ﺃﻱ ﴿ﻓﹶـﺘـﺜﹶـﺒـﺘﻮﺍ﴾ ﻭﻗﻮﻟﻪ ½ﰲ ﺍﳌﻮﺿِﻌﲔ¼ ﻫﺬﺍ ﻭﻗﻮﻟﻪ ﺍﻵﰐ ﴿ﻓﺘﺒﻴﻨﻮﺍ﴾ ﻭﺑﻘِﻲ ﻣﻮﺿِﻊ ﺁﺧـﺮ ﰲ ﺍﻟﻘـﺮﺁﻥ )(١
ﻳﻘﺮﺃ ﺑﺎﻟﻮﺟﻬﲔ ﺃﻳﻀﺎ ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺇﻥ ﺟﺎﺀﻛﻢ ﻓﺎﺳﻖ ﺑِﻨﺒﺄٍ ﻓﺘﺒﻴﻨﻮﺍ﴾]ﺍﳊﺠﺮﺍﺕ[).ﲨﻞ(
ﻗﻮﻟﻪ﴿] :ﳌﻦ ﺃﻟﻘﻰ ﺇﻟﻴﻜﻢ ﺍﻟﺴﻠـٰﻢ﴾[ ﺍﻟﻼﻡ ﻟﻠﺘﺒﻠﻴﻎ ﻫﻨﺎ ﻭ½ﻣﻦ¼ ﻣﻮﺻﻮﻟﺔ ﺃﻭ ﻣﻮﺻﻮﻓﺔ ﻭ﴿ﺃﻟﻘـﻰ﴾ ﻫﻨـﺎ ﻣﺎﺿـﻲ ﺍﻟﻠﻔـﻆ ﺇﻻ ﺃﻧـﻪ ﲟﻌـﲎ )(٢
ﺍﳌﺴﺘﻘﺒﻞ ﺃﻱ ½ﻟِﻤﻦ ﻳﻠﻘِﻲ¼ ﻷﻥ ﺍﻟﻨﻬﻲ ﻻ ﻳﻜﻮﻥ ﻋﻤﺎ ﻭﻗﹶﻊ ﻭﺍﻧﻘﹶﻀﻰ ،ﻭﺍﳌﺎﺿﻲ ﺇﺫﺍ ﻭﻗﻊ ﺻﻠﺔﹰ ﺻﻠﹶﺢ ﻟﻠﻤﻀِﻲ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ) .ﺳﻤﲔ(
ﻗﻮﻟﻪ] :ﻭﺩﻭﻧِﻬﺎ[ ﺃﻱ ﴿ﺍﻟﺴﻠﹶﻢ ﴾ﺑﻔﺘﺢ ﺍﻟﺴﲔ ﻭﺍﻟﻼﻡ ﻭﻗﻮﻟﻪ ½ﺃﻱ ﺍﻟﺘﺤﻴﺔ¼ ﻳﺮﺟِﻊ ﻟﻘﻮﻟـﻪ ½ﺑـﺄﻟﻒ¼ ﻭﻗﻮﻟـﻪ ½ﺃﻭ ﺍﻻﻧﻘﻴـﺎﺩ ...ﺇﱁ¼ ﻳﺮﺟِـﻊ )(٣
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ﻟﻘﻮﻟﻪ ½ﻭﺩﻭﻧِﻬﺎ¼ ﻓﻬﻮ ﻟﹶﻒ ﻭﻧﺸﺮ ﻣﺮﺗﺐ ﻭﻗﺪ ﻋﺮﻓﺖ ﺃﻧﻪ ﰲ ﺑﻴﺎﻥ ﺍﻟﺴﺒﺐ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﻗﻮﻝ ﻭﻫﻨﺎ ﺃﺷﺎﺭ ﺇﱃ ﻗﻮﻟﹶﲔ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﻘﻮﻟﻪ ﻛﻠِﻤﺔﹶ ﺍﻟﺸﻬﺎﺩﺓ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑـ ½ﺍﻻﻧﻘﻴﺎﺩ¼ ﺍﻻﻧﻘﻴﺎﺩ ﻣﻊ ﺃﻣﺎﺭﺓ ﺍﻹﺳـﻼﻡ ﻭﻫـﻲ ﺍﻟـﺘﻠﻔﹼﻆ ﺑﻜﻠﻤـﺔ ﺍﻟـﺸﻬﺎﺩﺓ ﻻ )(٤
ﻣﻄﻠﻖ ﺍﻻﻧﻘﻴﺎﺩ ﻛﺎﳌﺴﺘﺄﻣﻦ ﻭﺍﳌﹸﻌﺎﻫِﺪ ﻓﺈﻧﻪ ﻟﻴﺲ ﻣﺤﻼ ﻟﺬﻟﻚ ﺍﻟﻨﻬﻲ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺘﻘﺘﻠﻮﻩ[ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﻭﻻ ﺗﻘﻮﻟﻮﺍ﴾ ﺃﻱ ﻓﻼ ﺗﻘﺘﻠﻮﻩ ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﺑﺎﻟﺘﻮﺑﻴﺦِ ﻭﺍﻟﻨﻬﻲِ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ﴿] :ﺗﺒﺘﻐﻮﻥ ...ﺇﱁ﴾[ ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞ ﴿ﻻ ﺗﻘﻮﻟﻮﺍ﴾ ﻟﻜﻦ ﻻ ﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻬﻲ ﺭﺍﺟﻌـﺎ ﻟﻠﻘﻴـﺪ ﻓﻘـﻂ ﻛﻤـﺎ ﰲ ﻗﻮﻟـﻚ½ :ﻻ )(٦
ﺗﻄﻠﹸﺐِ ﺍﻟﻌِﻠﻢ ﺗﺒﺘﻐِﻲ ﺑﻪ ﺍﳉﺎﻩ ¼ﺑﻞ ﻋﻠﻰ ﺃﻧﻪ ﺭﺍﺟﻊ ﺇﻟﻴﻬﻤﺎ ﲨﻴﻌﺎ ﺃﻱ ﻻ ﺗﻘﻮﻟﻮﺍ ﻟﻪ ﺫﻟﻚ ﻭﻻ ﺗﺒﺘﻐﻮﺍ ﺍﻟﻌﺮﺽ ﺍﻟﻔﹶﺎﻧِﻲ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ﴿] :ﻛﺬﻟﻚ ﻛﻨﺘﻢ ...ﺇﱁ﴾[ ﺃﻱ ﻛﻨﺘﻢ ﻣِﺜﻞﹶ ﺍﻟﺮﺟﻞ ﺍﳌﺬﻛﻮﺭ ﰲ ﻣﺒﺎﺩﻱ ﺍﻹﺳﻼﻡ ﻻ ﻳﻈﻬﺮ ﻣﻨﻜﻢ ﻟﻠﻨﺎﺱ ﻏﲑ ﻣﺎ ﻇﻬﺮ ﻣﻨـﻪ ﻟﻜـﻢ )(٧
ﻣﻦ ﺗﺤِﻴﺔ ﺍﻹﺳﻼﻡ ﻭﳓﻮِﻫﺎ ﻓﻤﻦ ﺍﷲُ ﻋﻠﻴﻜﻢ ﺑﺄﻥ ﻗﹶﺒِﻞ ﻣﻨﻜﻢ ﺗﻠﻚ ﺍﳌﹶﺮﺗﺒﺔِ ﻭﱂ ﻳﺄﻣﺮ ﺑﺎﻟﺘﻔﺤﺺ ﻋﻦ ﺳﺮﺍﺋﺮﻛﻢ .ﻓﺈﺳـﻢ ﺍﻹﺷـﺎﺭﺓ ﺭﺍﺟـﻊ
ﻟـ½ﻣﻦ¼ ﰲ ﻗﻮﻟﻪ ﴿ ﻟِﻤﻦ ﺃﹶﻟﻘﻰ ﺇﻟﻴﻜﻢ ﺍﻟﺴﻠـٰﻢ﴾).ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﻥ ﺗﻘﺘﻠﻮﺍ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥﹼ ﻫﺬﺍ ﺗﺎﻛﻴﺪ ﻟﺘﻌﻈﻴﻢ ﺍﻷﻣﺮ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ﴿] :ﻻ ﻳﺴﺘﻮﻯ ﺍﻟﻘٰﻌﺪﻭﻥ [﴾...ﺍﻵﻳﺔ ،ﻓﻴﻬﺎ ﺗﻔﻀﻴﻞ ﺍﺎﻫﺪﻳﻦ ﻋﻠﻰ ﻏﲑﻫﻢ ﻭﺃﻥﹼ ﺍﳌﻌﺬﻭﺭﻳﻦ ﰲ ﺩﺭﺟﺔ ﺍﺎﻫـﺪﻳﻦ ،ﻭﺍﺳـﺘﺪ ﹼﻝ )(٩
ﺑﻘﻮﻟﻪ﴿:ﺑﺄﻣﻮﺍﳍﻢ﴾ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﺍﺎﻫﺪ ﲟﺎﻝِ ﻧﻔﺴِﻪ ﻋﻠﻰ ﺍﺎﻫﺪ ﲟﺎﻝ ﻳﻌﻄﺎﻩ ﻣﻦ ﺍﻟﺪﻳﻮﺍﻥ ﻭﳓﻮِﻩ ،ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺮﺱ:ﻭﺍﺣﺘﺞ ﺬﻩ
ﺍﻵﻳﺔ ﻣﻦ ﻓﻀﻞ ﺍﻟﻐِﻨٰﻰ ﻋﻠﻰ ﺍﻟﻔﻘﺮ ﻷﻧﻪ ﻓﻀﻞ ﺍﺎﻫﺪ ﲟﺎﻟﻪ ﻋﻠﻰ ﺍﺎﻫﺪ ﺑﻐﲑ ﻣﺎﻟﻪ ،ﻓﺎﻟﺪﺭﺟﺔ ﺍﻟﺰﺍﺋﺪﺓ ﻣﻦ ﺍﻟﻔﻀﻞ ﻟﻠﻤﺠﺎﻫﺪ ﻣِﻦ ﻣﺎﻟِـﻪ
ﺇﳕﺎ ﻫﻲ ﻣﻦ ﺟِﻬﺔ ﺍﳌﺎﻝ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
٣٣٧
www.madinah.in
Madinah Gift Centre
`
ﻳﻦ ِ َ ْ َ ﻴﻞ اﷲِ ِ َ ْ َ
ﻧـــ
ﺑﺎﻣﻮاﻟ ِ ِ ْﻢ َو اَ ْ ُ ِ ﻓﻀﻞ اﷲُ ْ ُ ٰ ﺑﺎﻣﻮاﻟ ِ ِ ْﻢ َو َا ْ ُ ِ اﺳﺘﺜﻨﺎء ،ﻣﻦ زﻣﺎﻧﺔ أو ﻋ وﳓﻮه ﴿ َو ْ ُ ٰ
)(١
ﻔﺴ ِ ْﻢ اﻟﻤﺠ ِ ِﺪ ْ َ ﻔﺴ ِ ْﻢ َ َ ﺪون ِ ْ َﺳ ِ ْ ِ
اﻟﻤﺠ ِ ُ ْ َ
ﻧـــ ﺃ ﻭ
? ﺃﻱ ﻻﺳﺘﻮﺍﺀ ﺍﻟﻘﺎﻋﺪﻳﻦ ﻭﺍﺎﻫﺪﻳﻦ١٢.
)(٤
درﺟﺔ﴾ ﻓﻀﻴﻠﺔ )(٣ﻻﺳﺘﻮاﺋﻬﻤﺎ ﰲ اﻟﻨﻴﺔ وزﻳﺎدة اﳌﺠﺎﻫﺪﻳﻦ ﺑﺎﳌﺒﺎﺷﺮة ﴿ َو ُ ﴾ ﻣﻦ اﻟﻔﺮﻳﻘﲔ ﻳﻦ﴾ ﻟﻀﺮر)ً َ َ َ ﴿ (٢ َﻋ َ ْ ٰ
اﻟﻘﻌِﺪِ ْ َ
ﻳﻦ ﴾ ﻟﻐﲑ ﺿﺮر ﴿ َ ً ْ٢
اﺟﺮا َﻋﻈِ ْ ً ) ﴾(۹۵وﻳﺒﺪل ﻣﻨﻪ)ٍ ٰ َ َ ﴿ (٦ ﻳﻦ َﻋ َ ْ ٰ ﻓﻀﻞ اﷲُ ْ ُ ٰ وﻋﺪ اﷲُ ْ ُ ْ
)(٥
درﺟﺖ ٢ اﻟﻘﻌِﺪِ ْ َ اﻟﻤﺠ ِ ِﺪ ْ َ اﻟﺤﺴ ٰ ﴾ اﳉﻨﺔ ﴿ َو َ َ ﴿ ََ
ﻬﺪﻳﻦ ...ﺇﱁ﴾[ ﻳﻌﲏ ﻓﻀﻴﻠﺔ ﰲ ﺍﻵﺧﺮﺓ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﺭﺍﺩ ﺑــ﴿ﺍﻟﻘٰﻌﺪﻳﻦ﴾ ﻫﻨـﺎ ﺃﹸﻭﻟِـﻰ ﺍﻟـﻀﺮﺭ
ﻗﻮﻟﻪ﴿] :ﻓﻀﻞ ﺍﷲ ﺍ ٰ )(١
ﺃﻱ ﻓﻀﻞ ﺍﷲُ ﺍﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺃﹸﻭﻟِﻰ ﺍﻟﻀﺮﺭ ﺩﺭﺟﺔﹰ ﻷﻥ ﺍﺎﻫﺪ ﺑﺎﺷﺮ ﺍﳉِﻬﺎﺩ ﺑﻨﻔﺴﻪ ﻭﻣﺎﻟِـﻪ ﻣـﻊ ﺍﻟﻨﻴـﺔ ﻭﺃﹸﻭﻟﹸـﻮ ﺍﻟـﻀﺮﺭ ﻛﺎﻧـﺖ ﳍـﻢ ﻧﻴـﺔ ﻭﱂ
ﻳﺒﺎﺷِﺮﻭﺍ ﺍﳉِﻬﺎﹶﺩ ﻓﱰﹶﻟﻮﺍ ﻋﻦ ﺍﺎﻫﺪﻳﻦ ﺩﺭ ﺟﺔﹰ ﴿ﻭﻛﻼﹼ﴾ ﻳﻌـﲏ ﻣـﻦ ﺍﺎﻫـﺪﻳﻦ ﻭﺍﻟﻘﺎﻋـﺪﻳﻦ ﴿ﻭﻋـﺪ ﺍﷲ ﺍﳊـﺴﲎ﴾ ﻳﻌـﲏ ﺍﳉﻨـﺔﹶ ﺑﺈﳝـﺎﻢ
ﺿﺮﺭ﴿ .ﺃﺟـﺮﺍ ﻋﻈﻴﻤـﺎ﴾ ﻳﻌـﲏ ﺛﻮﺍﺑـﺎ ﺟـﺰﻳﻼ ﰒ ﻬﺪﻳﻦ﴾ ﻳﻌﲏ ﰲ ﺳﺒﻴﻞ ﺍﷲ ½ﻋﻠﻰ ﺍﻟﻘٰﻌﺪﻳﻦ¼ ﻳﻌﲏ ﺍﻟﺬﻳﻦ ﻻ ﻋﺬﺭ ﳍﻢ ﻭﻻ ﴿ﻭﻓﻀﻞ ﺍﷲ ﺍ ٰ
ﻓﺴﺮ ﺫﻟﻚ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﻓﻘﺎﻝ ﴿ﺩﺭ ٰﺟﺖٍ ﻣﻨﻪ﴾ ﻗﺎﻝ ﻗﹶﺘﺎﺩﺓﹸ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﻳﻘﺎﻝﹸ ﻟﻺﺳﻼﻡ ﺩﺭﺟﺔﹲ ﻭﻟﻠﻬﺠﺮﺓ ﰲ ﺍﻹﺳـﻼﻡ ﺩﺭﺟـﺔ ﻭﻟﻠﺠﻬـﺎﺩ
ﰲ ﺍﳍﺠﺮﺓ ﺩﺭﺟﺔ ﻭﻟﻠﻘﺘﻞ ﰲ ﺍﳉﻬﺎﺩ ﺩﺭﺟ ﹲﺔ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺯﻳﺪ ﺍﻟﺪﺭﺟﺎﺕ ﺳﺒـْﻊ ﻭﻫﻲ ﺍﻟﱵ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺑـﺮﺍﺀﺓ ﺣـﲔ ﻗـﺎﻝ ﴿ﺫﻟـﻚ
ﺑﺄﻢ ﻻ ﻳﺼﻴﺒﻬﻢ ﻇﻤﺄ ﻭﻻ ﻧﺼﺐ﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿ﻭﻻ ﻳﻘﻄﹶﻌﻮﻥ ﻭﺍﺩﻳﺎﹰ ﺇﻻ ﻛﹸﺘﺐ ﳍﻢ﴾ .ﻭﻗﺎﻝ ﺍﺑﻦ ﳏﲑﻳﺰ :ﺍﻟﺪﺭﺟﺎﺕ ﺳﺒﻌﻮﻥ ﺩﺭﺟـﺔﹰ ،ﻣـﺎ ﺑـﲔ
ﻀﻤﺮِ ﺳـﺒﻌﻮﻥﹶ ﺳـﻨﺔﹰ .ﺭﻭﻯ ﻣـﺴﻠﻢ ﻋـﻦ ﺃﰊ ﺳـﻌﻴﺪ ﺍﳋـﺪﺭﻱ ﺃﻥﹼ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻀﺮ ) ﺳﲑ (ﺍﻟﻔﹶﺮﺱِ ﺍﳉﹶﻮﺍﺩِ ﺍﳌﹸ
ﻛﻞﹼ ﺩﺭﺟﺘﲔ ﺣ
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ﻭﺳﻠﻢ ﻗﺎﻝ)) :ﻣﻦ ﺭﺿِﻲ ﺑﺎﷲ ﺭﺑﺎﹰ ﻭﺑﺎﻹﺳﻼﻡ ﺩِﻳﻨﺎﹰ ﻭﲟﺤﻤﺪ ﺭﺳﻮﻻﹰ )ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ( ﻭﺟﺒﺖ ﻟﻪ ﺍﳉﻨﺔﹸ ﻓﺘﻌﺠـﺐ ﳍـﺎ ﺃﺑـﻮ ﺳـﻌﻴﺪ ﻓﻘـﺎﻝ
ﺃﹶﻋِﺪﻫﺎ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻠﹶﻲ ﻓﺄﹶﻋﺎﺩﻫﺎ ﻋﻠﹶﻴﻪ ﰒ ﻗـﺎﻝ :ﻭﺃﹸﺧـﺮٰﻯ ﻳﺮﻓﹶـﻊ ﺍﷲ ـﺎ ﺍﻟﻌﺒـﺪ ﻣﺌـﺔﹶ ﺩﺭﺟـﺔٍ ﰲ ﺍﳉﻨـﺔ ،ﻣـﺎ ﺑـﲔ ﻛـﻞﹼ
ﺩﺭﺟﺘﲔ ﻛﻤﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻭﻗﺎﻝ ﻭﻣﺎ ﻫﻲ ﻳﺎﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺍﳉِﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ((.ﻓﺈﻥ ﻗﻠﺖ ﻗـﺪ ﺫﻛـﺮ ﻟﻨـﺎ
ﺍﷲ ﻋﺰﻭﺟﻞ ﰲ ﺍﻵﻳﺔ ﺍﻷُﻭﱃ ﺩﺭﺟﺔ ﻭﺍﺣﺪﺓ ﻭﺫﻛﺮ ﰲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺩﺭﺟﺎﺕ ﻓﻤﺎ ﻭﺟﻪ ﺍﳊِﻜﻤﺔ ﰲ ﺫﻟـﻚ؟ ﻗﻠـﺖ ﺃﻣـﺎ ﺍﻟﺪﺭﺟـﺔﹸ ﺍﻷُﻭﱃ
ﻓﻠﺘﻔﻀﻴﻞ ﺍﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﻳﻦ ﺑﻮﺟﻮﺩ ﺍﻟﻀﺮﺭ ﻭﺍﻟﻌﺬﺭِ ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔﹸ ﻓﻠﺘﻔﻀﻴﻞ ﺍﺎﻫﺪﻳﻦ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﻳﻦ ﻣﻦ ﻏﲑ ﺿﺮﺭٍ ﻭﻻ ﻋـﺬﺭٍ
ﻓﻔﹸﻀﻠﹸﻮﺍ ﻋﻠﻴﻬﻢ ﺑﺪﺭﺟﺎﺕ ﻛﺜﲑﺓ ،ﻭﻗﻴﻞ ﻳﺤﺘﻤﻞ ﺃﻥ ﺗﻜـﻮﻥ ﺍﻟﺪﺭﺟـﺔﹸ ﺍﻷُﻭﱃ ﺩﺭﺟـﺔﹸ ﺍﳌﹶـﺪﺡ ﻭﺍﻟﺘﻌﻈـﻴﻢ ،ﻭﺍﻟـﺪﺭﺟﺎﺕ ﺩﺭﺟـﺎﺕ ﺍﳉﻨـﺔ
ﻭﻣﻨﺎﺯﳍﺎ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻟﻀﺮﺭٍ[ ﻗﻴﺪ ﺍﳌﻔﺴﺮ ﺑﻪ ﻟﺌﻼ ﻳﻠﺰﻡ ﺍﳌﺨﺎﻟﹶﻔﺔﹸ ﻟِﻤﺎ ﺑﻌﺪﻩ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻓﻀﻴﻠﺔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﺩﺭﺟﺔ﴾ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﻣِﻦ ﻣﻌﲎ ½ﺗﻔﻀﻴﻼ¼ ﺃﻱ ﻟﻮﻗﻮﻋﻬﺎ ﻣﻮﻗِﻊ ﺍﳌﹶﺮﺓ ﻣﻦ ﺍﻟﺘﻔﻀﻴﻞ ﻛﺄﻧـﻪ )(٣
ﻗﻴﻞ ½ﻓﹶﻀﻠﹶﻬﻢ ﻓﻀﻴﻠﺔﹰ¼ ﻛﻘﻮﻟﻚ ½ﺿﺮﺑﺘﻪ ﺳﻮﺗﺎﹰ¼ ﲟﻌﲎ ½ﺿﺮﺑﺘﻪ ﺿﺮﺑﺔﹰ¼ .ﺃﻭ ﻋﻠﻰ ﺍﳊﺎﻝ ﺃﻱ ﺫﻭﻱ ﺩﺭﺟﺔٍ ﺃﻭ ﻋﻠﻰ ﺗﻘـﺪﻳﺮ ﺣـﺮﻑ ﺍﳉـﺮ
ﺃﻱ ﺑﺪﺭﺟﺔ ﺃﻭ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻈﺮﻑ ﺃﻱ ﰲ ﺩﺭﺟﺔ ﻭﺍﻷَﻭﻝ ﺃﹶﻭﱃ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻣﻦ ﺍﻟﻔﺮﻳﻘﲔ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻞ ﺇﻓﺮﺍﺩﻱ ﻻ ﳎﻤﻮﻋﻲ ﺣﱴ ﻳﺮﺍﺩ ﺑﻪ ﻛﻞﱡ ﺃﻓﺮﺍﺩ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻟﻐﲑ ﺿﺮﺭ[ ﻗﻴﺪ ﺑﻪ ﻟﺌﻼ ﻳﻠﺰﻡ ﺍﻟﺘﻜﺮﺍﺭ ﻟِﻤﺎ ﺳﺒﻖ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﻭﻳﺒﺪﻝﹸ ﻣﻨﻪ[ ﺃﻱ ﻣِﻦ ﴿ﺃﹶﺟﺮﺍﹰ﴾ ﴿ﺩﺭﺟﺎﺕٍ﴾ ﺃﻱ ﺑﺪﻝﹶ ﻛﻞﹼ ﻣِﻦ ﻛﻞﹼ ﻣﺒـﻴﻦ ﻟِﻜﹶﻤﻴـّﺔ ﺍﻟﺘﻔﻀﻴﻞ) .ﻛﺮﺧﻲ( )(٦
٣٣٨
www.madinah.in
Madinah Gift Centre
`
ﻤﺔ﴾ ﻣﻨﺼﻮﺑﺎن ﺑﻔﻌﻠﻬﻤﺎ اﳌﻘـﺪر ﴿ َو َ َ
ـﺎن اﷲُ َ ُ ْ ً رﺣ َ ً ﻣﻨ ُ﴾ ﻣﻨﺎزل ﺑﻌﻀﻬﺎ ﻓﻮق ﺑﻌﺾ ﻣﻦ اﻟﻜﺮاﻣﺔ ﴿ َو َ ْ
ﻣﻐ ِ َ ًة و َ ْ
)(٢ )(١
ﻏﻔـﻮرا﴾ ْ
ﻳﻦ ﻷوﻟﻴﺎﺋﻪ ﴿رﺣ ِ ْ ً ) ﴾(۹۶ﺑﺄﻫﻞ ﻃﺎﻋﺘﻪ وﻧﺰل )(٣ﰲ ﲨﺎﻋﺔ أﺳﻠﻤﻮا وﻟﻢ ﻳﻬﺎﺟﺮوا ﻓﻘﺘﻠﻮا) (٤ﻳﻮم ﺑﺪر ﻣﻊ اﻟﻜﻔﺎرِ ﴿ :ان ِ
ﻉ
ﻉ اﻟﺬ ْ َ
ﻓﻴﻢ ُ ْ ُ ْ
ﻛﻨﺘﻢ﴾ أي ﰲ أي ﺷﻲء ﻔﺴ ِ ْﻢ﴾ ﺑﺎﳌﻘﺎم ﻣﻊ اﻟﻜﻔﺎر وﺗﺮك اﳍﺠﺮة ﴿ َ ُ ْ
ﻗﺎﻟﻮا﴾ ﳍﻢ ﻣﻮﲞﲔ ﴿ ِ ْ َ ﻜﺔ َﻇﺎﻟ ِ ِ َا ْ ُ ِ اﻟﻤﻠ ٓ ٰ ِ َ ُ
َ َﺗﻮﻓ ُ ُﻢ ْ َ
)(٦ )(٥
ﻗﻮﻟﻪ] :ﻣﻨﺎﺯِ ﹶﻝ ،ﺑﻌﻀﻬﺎ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﻫﺬﻩ ﻟِﻤﻦ ﻗﻌﺪ ﺑﻐﲑ ﻋﺬﺭ ﻭﺍﻟﱵ ﻗﺒﻠﻪ ﻟِﻤﻦ ﻗﻌﺪ ﺑﻌﺬﺭ ﻭﺑﻴﻨﻪ ﺑـﺎﻹﻓﺮﺍﺩ ﰲ ﺍﻷﻭﻝ ﻭﺍﳉﻤـﻊ )(١
ﰲ ﺍﻟﺜﺎﱐ ﻷﻥﹼ ﺛﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﰲ ﺟﻨﺐ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ ﻳﺴﲑ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻨﺼﻮﺑﺎﻥ ﺑﻔﻌﻠﻬﻤﺎ ﺍﳌﻘﺪﺭ[ ﲟﻌﲎ ﻏﹶﻔﺮ ﳍﻢ ﻣﻐﻔﺮﺓﹰ ﻭﺭﺣِﻤﻬﻢ ﺭﲪﺔﹰ) .ﻛﺮﺧﻲ( )(٢
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﹾﻖِ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻓﻘﹸﺘِﻠﹸﻮﺍ[ ﱂ ﻳﻘﺒﻞِ ﺍﷲُ ﺗﻌﺎﱃ ﺍﻹﺳﻼﻡ ﻣِﻦ ﺃﹶﺣﺪ ﺑﻌﺪ ﻫﺠﺮﺓ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺣﱴ ﻳﻬﺎﺟﺮ ﺇﻟﻴﻪ ﰒ ﻧﺴِﺦ ﺫﻟﻚ ﺑﻌﺪ ﻓـﺘﺢ )(٤
0 0
0 0
ﻣﻜﹼﺔﹶ .ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃﻥﹼ ﺇﳝﺎﻢ ﱂ ﻳﺼﺢ ﻭﺃﻧﻬﻢ ﻣﺎﺗﻮﺍ ﻛﻔﹼﺎﺭﺍ ﻟﻜﻮﻢ ﻗﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺍﳍﺠﺮﺓ) .ﺧﺎﺯﻥ ،ﺟﻤﻞ(
اﻟﻤﻠ ِ َ ُ
ﻜﺔ﴾[ ﻳﻌﲏ ﻣﻠﹶﻚ ﺍﳌﻮﺕِ ﻭﺃﻋﻮﺍﻧﻪ ﻭﻫﻢ ﺳﺘﺔ ،ﺛﻼﺛﺔ ﻣﻨـﻬﻢ ﻳﻠﹸـﻮﻥﹶ ﻗـﺒﺾ ﺃﺭﻭﺍﺡِ ﺍﳌـﺆﻣﻨﲔ ﻭﺛﻼﺛـﺔ ﻳﻠﹸـﻮﻥﹶ ﻗـﺒﺾ ﺃﺭﻭﺍﺡ ﻗﻮﻟﻪَ ﴿] : )(٥
ﺍﻟﻜﻔﹼﺎﺭ ﻭﻗﻴﻞ ﺃﺭﺍﺩ ﺑﻪ ﻣﻠﹶﻚ ﺍﳌﻮﺕِ ﻭﺣﺪﻩ ﻭﺇﳕﺎ ﺫﹶﻛﺮﻩ ﺑﻠﻔﻆ ﺍﳉﻤﻊ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻌﻈﻴﻢ ﻛﻤﺎ ﻳﺨﺎﻃﹶـﺐ ﺍﻟﻮﺍﺣـﺪ ﺑﻠﻔـﻆ ﺍﳉﻤـﻊ ﻭﰲ
ﺍﻟﺘﻮﻓﱢﻲ ﻫﻨﺎ ﻗﻮﻻﻥ؛ ﺃﺣﺪﳘﺎ ﺃﻧﻪ ﻗﺒﺾ ﺃﺭﻭﺍﺣِﻬﻢ ﻭﺍﻟﺜﺎﱐ ﺣﺸﺮﻫﻢ ﺇﱃ ﺍﻟﻨﺎﺭ ﻓﻌﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳌﻼﺋﻜﺔ ﺍﻟﺰﺑﺎﻧﻴﺔﹶ ﺍﻟـﺬﻳﻦ
ﻳﻠﹸﻮﻥ ﺗﻌﺬﻳﺐ ﺍﻟﻜﻔﹼﺎﺭ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻣﻮﺑـﺨِﲔ [ﺃﺭﺍﺩ ﺍﳌﻔﺴﺮ ﺑﻪ ﺟﻌﻞﹶ ﺍﳉﻮﺍﺏِ ﻣﻮﺍﻓِﻘﺎ ﻟﻠﺴﺆﺍﻝ ﺇﺫ ﺑﻈﺎﻫﺮﻩ ﻻ ﻳﻮﺍﻓﻘﻪ ﻭﻛﺎﻥ ﻣﻘﺘ
ﻀﻰ ﺍﻟﻈﺎﻫﺮ ½ﻛﻨﺎ ﰲ ﻛﺬﺍ¼ ﺃﻭ ½ﱂ )(٦
ﺠﺮﻭﺍ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ¼ ﻧﻜﹸﻦ ﰲ ﺷﻲﺀ¼ ﻭﺃﻣﺎ ﺇ ﹾﻥ ﺟﻌﻠﻪ ﺗﻮﺑﻴﺨﺎ ﻭﻋﺒﺎﺭﺓ ﻋﻦ ½ﺃﻧﻜﻢ ﱂ ﺗﻜﻮﻧﻮﺍ ﰲ ﺷﻲﺀ ﺇﺫ ﻟﹶﻢ َ
ﺻﺎﺭ ﰲ ﻣﻘﺎﺑﻠﺘﻪ ﺟﻮﺍﺑﺎ ﺑﺄﻧﺎ ﻛﻨﺎ ﻋﺎﺟِﺰﻳﻦ ﻋﻦ ﺍﳍﺠﺮﺓ ﻭﻻ ﺗﻜﻠﻴﻒ ﺇﻻ ﺑﻘﺪﺭ ﺍﻟﻄﺎﻗﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻗﺎﻟﻮﺍ﴾ ﻣﻌﺘﺬِﺭﻳﻦ[ ﺃﻱ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻜﹶﺬِﺏ ﻓﻠﺬﺍ ﺃﹶﻛﺬﹶﺑﻬﻢ ﺍﷲُ ﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ ﴿ﺃﱂ ﺗﻜﻦ ...ﺇﱁ﴾) .ﺟﻤﻞ( )(٧
ﻗﻮﻟﻪ] :ﺗﻮﺑﻴﺨﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻜﺬﻳﺒﻬﻢ ﰲ ﻣﺎ ﺍﺩﻋﻮﺍ ﻣﻦ ﺍﻻﺳﺘﻀﻌﺎﻑ ﻭﺇﻻ ﱂ ﻳﻨﺘﻈِﻢ ﺍﻟﻜﻼﻡ ﻷﻢ ﺍﻋﺘﺬﺭﻭﺍ ﺑﺎﻟﻀﻌﻒ ﻭﻋﺪﻡِ ﺍﻟـﺘﻤﻜﹼﻦ )(٨
ﺿﻊ ﺍﳍﺠﺮﺓ ﻭﺍﻟﺴﻌﺔ ﰲ ﺍﻷﺭﺽ] .ﻋﻠﻤﻴﺔ[ ﻻ ﺑﻌﺪﻡ ﻣﻮ ِ
ﻗﻮﻟﻪ] :ﻫﻲ[ ﺃﻱ ﺟﻬﻨﻢ ﻭﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ ﳏﺬﻭﻑ .ﻭﺇﳕﺎ ﻛﺎﻥ ﺫﻟﻚ ﻣﺄﻭﺍﻫﻢ ﻹﻋﺎﻧﺘـﻬﻢ ﺍﻟﻜﻔﹼـﺎﺭ .ﻭﰲ ﺍﻵﻳـﺔ )(٩
ﺍﻟﻜﺮﳝﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻮﺏ ﺍﳌﻬﺎﺟﺮﺓ ﻣﻦ ﻣﻮﺿِﻊ ﻻ ﻳﺘﻤﻜﹼﻦ ﺍﻟﺮﺟﻞﹸ ﻓﻴﻪ ﻣِﻦ ﺇﻗﺎﻣﺔ ﺍﻟﺪﻳﻦ ﺑﺄﻱ ﺳﺒﺐ ﻛﺎﻥﹶ) .ﻛﺮﺧﻲ(
) (١٠ﻗﻮﻟﻪ﴿] :ﻭﺍﻟﻮﻟﺪﺍﻥ﴾[ ﺇﻥ ﺃﺭﻳﺪ ﻢ ﺍﳌﹶﻤﺎﻟﻴﻚ ﻭﺍﳌﹸﺮﺍﻫِﻘﻮﻥ ﻓﻈﺎﻫﺮ ﻭﺃﻣﺎ ﺇﻥ ﺃﺭﻳﺪ ﻢ ﺍﻷﻃﻔـﺎﻝﹸ ﻓﻠﻠﻤﺒﺎﻟﻐـﺔ ﰲ ﺃﻣـﺮ ﺍﳍﺠـﺮﺓ ﻭﺇﻳﻬـﺎﻡ
Å
٣٣٩
www.madinah.in
Madinah Gift Centre
`
ﺘـﺪون َﺳـ ِ ْ ًﻴﻼ) ﴾(۹۸ﻃﺮﻳﻘـﺎ إﱃ أرض اﳍﺠـﺮة ﺣﻴ َﻠًﺔ ﴾ ﻻ ﻗﻮة ﳍﻢ ﻋ اﳍﺠﺮة وﻻ ﻧﻔﻘـﺔ ﴿ و َﻻ ﻳَ ْ َ ُ ْ َ اﻟﺬﻳﻦ ﴿ َﻻ َ ْ َ ِ ْ ُ ْ َ
ﺴﺘﻄﻴﻌﻮن ِ ْ
)(١
َﻴﺲ َﻋﻠ ْ ُ ْ ﺑﺘﻢ﴾ ﺳﺎﻓﺮﺗﻢ ﴿ ِ ْ َ ْ ِ ﻏﻔﻮرا رﺣ ِ ْ ً )َ ﴿ ﴾(۱۰۰و ِ َ اﺟﺮه َﻋ َ اﷲِ َو َ َ اﻟﻠﻴﺜﻲ ﴿ َ َ ْ
ﻉ
َﻴﻜﻢ اﻻرض َﻓﻠ ْ َ اذا َ َ ْ ُ ْ ﺎن اﷲُ َ ُ ْ ً ﻓﻘﺪ َو َﻗ َﻊ﴾ ﺛﺒﺖ)ٗ ُ ْ َ ﴿(٤ ﻉ
ﺃﺎ ﲝﻴﺚ ﻟﻮ ﺍﺳﺘﻄﺎﻋﻬﺎ ﻏﲑ ﺍﳌﻜﻠﱠﻔﲔ ﻟﹶﻮﺟﺒﺖ ﻋﻠﻴﻬﻢ ﻭﻟﻺﺷﻌﺎﺭ ﺑﺄﺎ ﻻ ﻣﺤﻴﺺ ﳍﻢ ﻋﻨـﻬﺎ ﺃﻟﺒﺘـﺔﹶ ﻭﺃﻥﹼ ﻗﹸـﻮﺍﻣﻬﻢ ﳚـﺐ ﻋﻠـﻴﻬﻢ ﺃﻥ
ﻳﻬﺎﺟِﺮﻭﺍ ﻢ ﻣﱴ ﺃﹶﻣﻜﹶﻨﺖ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
) (١ﻗﻮﻟﻪ] :ﺍﻟﺬﻳﻦ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﴿ﻻﻳﺴﺘﻄﻴﻌﻮﻥ﴾ ﺻﻔﺔ ﻟﻠﻤﺴﺘﻀﻌﻔِﲔ ﺇﺫ ﻻ ﺗﻌﻴﲔ ﻓﻴﻪ ﻓﻜﺄﻧﻪ ﻧﻜﺮﺓ ﻓﺼﺢ ﻭﺻﻔﻪ ﺑﺎﳉﻤﻠﺔ ﻛﻤﺎ
ﰲ ﻗﻮﻟﻪ :ﻉ
ﻭﻟﻘﺪ ﺃﻣﺮ ﻋﻠﹶﻰ ﺍﻟﻠﺌﻴﻢ ﻳﺴﺒﻨِﻲ ،ﻓﻼ ﻳﺮِﺩ ﺃﻥﹼ ﺍﳉﻤﻠﺔ ﻻ ﺗﻘﻊ ﺻﻔﺔ ﻟﻠﻤﻌﺮﻓﺔ) .ﺟﻤﺎﻟﲔ ،ﻣﺪﺍﺭِﻙ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻣﺮٰﻏﹶﻤﺎ﴾[ ﺃﻱ ﻣﺘﺤﻮﻻ ﻳﻨﺘﻘﹶﻞ ﺇﻟﻴﻪ ﻓﻬﻮ ﺍﺳﻢ ﻣﻜﺎﻥٍ ﻓﻘﻮﻝ ﺍﳌﻔﺴﺮ ½ﻣﻬﺎﺟﺮﺍﹰً¼ ﺃﻱ ﻣﻜﺎﻧﺎ ﻳﻬﺎﺟﺮ ﺇﻟﻴـﻪ ﻭﻋﺒـﺮ ﻋﻨـﻪ ﺑـﺎﳌﹸﺮﺍﻏﹶﻢ ﻟﻺﺷـﻌﺎﺭ )(٢
ﺑﺄﻥﹼ ﺍﳌﹸﻬﺎﺟِﺮ ﻳﺮﻏِﻢ ﺃﹶﻧﻒ ﻗﻮﻣِﻪ ﺃﻱ ﻳﺬِﻟﱡﻬﻢ ﻭﺍﻟﺮﻏﹾﻢ ﺍﻟﺬﱡﻝﱡ ﻭﺍﳍﹶﻮﺍﻥﹸ ﻭﺃﺻﻠﻪ ﻟﹸﺼﻮﻕ ﺍﻷَﻧﻒ ﺑﺎﻟﺮﻏﹸﺎﻡ ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻭﻫﻮ ﺍﻟﺘﺮﺍﺏ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
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ﻗﻮﻟﻪ] :ﰲ ﺍﻟﻄﺮﻳﻖ[ ﺃﻱ ﻗﺒﻞﹶ ﺃﻥ ﻳﺼِﻞ ﺇﱃ ﺍﳌﹶﻘﺼِﺪ ﻭﺇﻥ ﻛـﺎﻥ ﺫﻟـﻚ ﺧـﺎﺭﺝ ﺑﺎﺑِـﻪ ﻛﻤـﺎ ﻳﻨﺒـﺊ ﻋﻨـﻪ ﺇﻳﺜـﺎﺭ ﺍﳋـﺮﻭﺝ ﻣـﻦ ﺑﻴﺘـﻪ ﻋﻠـﻰ )(٣
ﻜـﺔ ...ﺍﻵﻳﺔ﴾ ﺑﻌﺚ ـﺎ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻳﻦ َ َﺗﻮﻓ ُ ُﻢ ْ َ
اﻟﻤﻠ ِ َ ُ ﺍﳌﻬﺎﺟﺮﺓ ﻭﻗﻮﻟﻪ ½ﻛﻤﺎ ﻭﻗﻊ ﻟِﺠﻨﺪﻉ¼ ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﹼﺎ ﻧﺰﻝ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ِان ِ
اﻟﺬ ْ َ
ﺾ ﻛﺒﻴﺮ ﻳﻘﺎﻝ ﻟﻪ ﺟﻨـﺪﻉ ﺑـﻦ
ﻭﺳﻠﹼﻢ ﺇﱃ ﻣﻜﹼﺔ ﻓﺘﻠﻴﺖ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻓﻴﻬﺎ ﺇﺫ ﺫﺍﻙ ﻓﺴﻤِﻌﻬﺎ ﺭﺟ ﹲﻞ ﻣﻦ ﺑﲏ ﻟﻴﺚ ﺷﻴ ﺦ ﻣﺮﻳ
ﺿﻤﺮﺓﹶ ﻓﻘﺎﻝ ﻭﺍﷲِ ﻣﺎ ﺃﻧﺎ ﳑﻦ ﺍﺳﺘﺜﲎ ﺍﷲُ ﻓﺈﻧﻲ ﻷَ ِﺟﺪ ﺣِﻴﻠﺔﹰ ﻭﻟِﻲ ﻣﻦ ﺍﳌﺎﻝِ ﻣـﺎ ﻳـﺒﻠﱢﻐﲏ ﺇﱃ ﺍﳌﺪﻳﻨـﺔ ﻭﺃﹶﺑﻌـﺪ ﻣﻨـﻬﺎ ﻭﺍﷲِ ﻻ ﺃﺑﻴـﺖ ﺍﻟﻠﻴﻠـﺔﹶ
ﲟﻜﹼﺔ ﺃﹶﺧﺮِﺟﻮﱐ ﻓﺨﺮﺟﻮﺍ ﺑﻪ ﻋﻠﻰ ﺳﺮﻳﺮ ﺣﱴ ﺃﺗﻮﺍ ﺑﻪ ﺍﻟﺘﻨﻌﻴﻢ ﻓﺄﺩﺭﻛﹶﻪ ﺍﳌﻮﺕ ﻓﺼﻔﻖ ﺑﻴﻤِﻴﻨـﻪ ﻋﻠـﻰ ﺷِـﻤﺎﻟﻪ ﰒ ﻗـﺎﻝ ﺍﻟﻠﹼﻬـﻢ ﻫـﺬﻩ ﻟـﻚ
ﻭﻫﺬﻩ ﻟِﺮﺳﻮﻟﻚ ﺃﹸﺑﺎﻳِﻌﻚ ﻋﻠﻰ ﻣﺎ ﺑﺎﻳﻌﻚ ﺭﺳﻮﻟﹸﻚ ﰒ ﻣﺎﺕ ﻓﺒﻠﻎ ﺧﺒﺮﻩ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝِ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻓﻘـﺎﻟﻮﺍ ﻟـﻮ ﻭﺍﻓﹶـﻰ
ﺐ ،ﻓﻨﺰﻟﺖ ﺍﻵﻳﺔﹸ ] .ﻓﺎﺋﺪﺓ[ ﻛﻞﹼ ﻫﺠﺮﺓ ﻟﻄﻠﺐ ﻋﻠـﻢﰱ ﺃﹶﺟﺮﺍﹰ ،ﻭﺿﺤِﻚ ﻣﻨﻪ ﺍﳌﺸﺮﻛﻮﻥ ﻭﻗﺎﻟﻮﺍ ﻣﺎ ﺃﹶﺩﺭﻙ ﻣﺎ ﻃﹶﻠ ﺍﳌﺪﻳﻨﺔﹶ ﻟﻜﺎﻥﹶ ﺃﹶﰎﱠ ﻭﺃﹶﻭٰ
ﺃﻭ ﺣﺞ ﺃﻭ ﺟِﻬﺎﺩ ﺃﻭ ﻓِﺮﺍﺭ ﺇﱃ ﺑﻠﹶﺪ ﻳﺰﺩﺍﺩ ﻓﻴﻪ ﻃﺎﻋﺔﹰ ﺃﻭ ﻗﻨﺎﻋﺔﹰ ﺃﻭ ﺯﻫﺪﺍﹰ ﺃﻭ ﺍﺑﺘﻐـﺎﺀِ ﺭﺯﻕٍ ﻃﻴـﺐٍ ﻓﻬـﻲ ﻫﺠـﺮ ﹲﺓ ﺇﱃ ﺍﷲ ﻭﺭﺳـﻮﻟِﻪ ﻋﺰﻭﺟـﻞﹼ
ﻭﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻭﺇﻥ ﺃﹶﺩﺭﻛﹶﻪ ﺍﳌﻮﺕ ﰲ ﻃﺮﻳﻘِﻪ ﻓﻘﺪ ﻭﻗﻊ ﺃﺟﺮﻩ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ) .ﻣﺪﺍﺭِﻙ ،ﺻﺎﻭﻱ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺛﹶﺒﺖ [ﻓﺴﺮ ﺑﻪ ﻷﻥ ﺍﻟﻮﻗﻮﻉ ﲟﻌﲎ ﺍﻟﻮﺟﻮﺏ ﻭﻻ ﻭﺟﻮﺏ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ﴿] :ﻭﺇﺫﺍ ﺿﺮﺑﺘﻢ ﰲ ﺍﻷﺭﺽ ﻓﻠﻴﺲ ﻋﻠﻴﻜﻢ ﺟﻨﺎﺡ﴾[ ﺍﺳﺘﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻘﺼﺮ ﺑﻌﺪ ﻣﺠـﺎﻭﺯﺓ ﻋﻤـﺮﺍﻥ ﺍﻟﺒﻠـﺪ ﻷﻥ ﺍﳌﹸﻘـﻴﻢ ﰲ )(٥
ﺍﻟﺒﻠﺪﺓ ﻻ ﻳﺴﻤﻰ ﺿﺎﺭﺑﺎ ﰲ ﺍﻷﺭﺽ ﻭﺇﻥ ﻧﻮﻯ ﺍﻟﺴﻔﺮ ﻭﺍﺳﺘﺪﻝﹼ ﺑﻌﻤﻮﻡ ﺍﻵﻳﺔ ﻋﻠﻰ ﺟﻮﺍﺯ ﺍﻟﻘﹶﺼﺮ ﰲ ﻛﻞﹼ ﺳﻔﹶﺮٍ ﻃﺎﻋﺔﹰ ﻛـﺎﻥ ﺃﻭ ﻣﺒﺎﺣـﺎ ﺃﻭ
ﺣﺮﺍﻣﺎ) .ﺍﻹﻛﻠﻴﻞ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﰲ[ ﻗﺪﺭ ﺍﳌﻔﺴﺮ ½ﰲ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻗﻮﻟﻪ﴿ :ﺃﻥ ﺗﻘﺼﺮﻭﺍ﴾ ½ﺃ ﹾﻥ¼ ﻭﻣﺎ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﰲ ﺗﺎﻭﻳـ ِﻞ ﻣـﺼﺪﺭ ﳎـﺮﻭﺭ ﺑـﺎﳊﺮﻑ، )(٦
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ﺃﻱ ﰲ ﺯﻣﻦ ﺍﻟﱰﻭﻝ١٢.
ﻳﻦ َﻛ َ ُ ْوا﴾ ﺑﻴﺎن ﻟﻠﻮاﻗﻊ) (٢إذ ذاك ﻓﻼ ﻣﻔﻬﻮم ﻟﻪ وﺑﻴﻨﺖ اﻟﺴﻨﺔ ان ْﻔ َ ُ ُ
ِﻨﻜﻢ﴾ أي ﻳﻨﺎﻟﻜﻢ ﲟﻜﺮوه ﴿ ِ ﴿ِْ
ان ﺧِﻔ ُ ْ
)(١
اﻟﺬ ْ َ ْﺘﻢ َ ْ
?
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ﻭﺍﳉﺎﺭ ﻭﺍﺮﻭﺭ ﻣﺘﻌﻠﱢﻖ ﺑـ½ﺟﻨﺎﺡ¼ ﺃﻱ ﻟﻴﺲ ﻋﻠﻴﻜﻢ ﺟﻨﺎﺡ ﰲ ﺍﻟﻘﹶﺼﺮ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
) (١ﻗﻮﻟﻪ﴿] :ﺇﻥ ﺧﻔﺘﻢ﴾[ ﺍﻵﻳﺔ ،ﺍﺳﺘﺪﻝﹼ ﺎ ﻣﻦ ﱂ ﻳﺠﻮﺯ ﺍﻟﻘﺼﺮ ﻋﻨﺪ ﺍﻷﻣﻦ ،ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺟﺮﻳﺮ ﻋﻦ ﻋﺎﺋﺸﺔﹶ ،ﻟﻜﻦ ﺃﺧﺮﺝ ﻣﺴﻠﻢ ﻭﻏـﲑﻩ
ﻋﻦ ﻳﻌﻠﹶﻰ ﺑﻦ ﺃﹸﻣﻴﺔ ﻗﺎﻝ ﺳﺄﻟﺖ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏِ ﻗﻠﺖ﴿ :ﻓﻠﻴﺲ ﻋﻠﻴﻜﻢ ﺟﻨﺎﺡ ﺃﻥ ﺗﻘﺼﺮﻭﺍ ﻣﻦ ﺍﻟﺼﻠﻮٰﺓ ﺇﻥ ﺧﻔـﺘﻢ ﺃﻥ ﻳﻔﺘِـﻨﻜﻢ ﺍﻟـﺬﻳﻦ
ﺻﺪﻗﹶﺔﹲ
ﻛﻔﺮﻭﺍ﴾ ﻭﻗﺪ ﺃﹶﻣِﻦ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ ﱄ ﻋﻤﺮ :ﻋﺠِﺒﺖ ﳑﺎ ﻋﺠِﺒﺖ ﻣﻨﻪ ﻓﺴﺄﻟﺖ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ )):
ﺗﺼﺪﻕ ﺍﷲُ ﺎ ﻋﻠﻴﻜﻢ ﻓﹶﺎﻗﺒﻠﻮﺍ ﺻﺪﻗﹶﺘﻪ(() .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ[ ﻫﺬﺍ ﺟﻮﺍﺏ ﺍﻋﺘﺮﺍﺽ ﻳﺮِﺩ ﻭﻫﻮ ﺃﻥﹼ ﺍﻟﻘﺼﺮ ﰲ ﺍﻟﺼﻼﺓ ﻣﻘﻴﺪ ﲝﺎﻟﺔ ﺍﳋـﻮﻑ ﺣﻴـﺚ ﻭﺭﺩ ﴿ﺇﻥ ﺧِﻔـﺘﻢ ...ﺇﱁ﴾ )(٢
ﻓﻼ ﻳﺠﻮﺯ ﻋﻨﺪ ﺍﻷﻣﻦ ﻓﺄﺟﺎﺏ ﺑﻘﻮﻟﻪ ﺇﻧﻪ ﺑﻴﺎﻥ ﻟﻠﻮﺍﻗﻊ ﻭﻟﻴﺲ ﺑﻘﻴﺪ ﺃﻭ ﺷﺮﻁ ﻷﻥ ﻏﺎﻟِﺐ ﺃﺳﻔﺎﺭِ ﻧﺒﻴﻨـﺎ ﻭﺃﺻـﺤﺎﺑِﻪ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ
ﻭﺭﺿِﻲ ﺍﷲ ﻋﻨﻬﻢ ﱂ ﺗﺨﻞﹸ ﻣﻦ ﺧﻮﻑ ﺍﻟﻌﺪﻭ ﻟﻜﺜﺮﺓ ﺍﳌﺸﺮﻛﲔ ﺣﻴﻨﺌﺬ ،ﻭﻗﻮﻟﻪ ½ﻓﻼ ﻣﻔﻬﻮﻡ ﻟﻪ¼ ﺃﻱ ﻓﻼ ﻣﻔﻬـﻮﻡ ﳐﺎﻟﹶﻔـﺔٍ ﻟﻠـﺸﺮﻁ ﻓـﻼ
ﻳﺸﺘﺮﻁ ﺍﳋﻮﻑ ﺑﻞ ﻟﻠﻤﺴﺎﻓﺮ ﺍﻟﻘﺼﺮ ﰲ ﺣﺎﻟﺔ ﺍﻷﻣﻦ ﺃﻳﻀﺎ.ﰒ ﺇﻥﹼ ﺍﻟﻌﺎﺻﻲ ﻛﺎﳌﹸﻄﻴﻊ ﰲ ﺭﺧﺼﺔ ﺍﻟﺴﻔﹶﺮ )ﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ ﺧﻼﻓﺎ ﻟﻸﺋﻤﺔ
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ﺍﻟﺜﻼﺛﺔ( ﺣﱴ ﺃﻥﹼ ﺍﻵﺑِﻖ ﻭﻗﺎﻃِﻊ ﺍﻟﻄﺮﻳﻖِ ﻳﻘﺼﺮﺍﻥ ﻷﻥﹼ ﺍﻟﹸﻤﻘﻴﻢ ﺍﻟﻌﺎﺻﻲ ﻳﻤﺴﺢ ﻳﻮﻣﺎ ﻭﻟﻴﻠﺔ ﻛﺎﳌﹸﻘﻴﻢ ﺍﳌﻄﻴﻊ ﻓﻜﺬﺍ ﺍﳌـﺴﺎﻓﺮ ﻭﻷﻥ ﺍﻟـﺴﻔﺮ
ﻟﻴﺲ ﲟﻌﺼﻴﺔ ﻓﻼ ﻳﻌﺘﺒﺮ ﻏﺮﺽ ﺍﻟﻌﺎﺻﻲ) .ﺻﺎﻭﻱ ،ﺟﻤﻞ ،ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ،ﺣﺎﺷﻴﺔ ﺍﻟﻄﺤﻄﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﺍﻟﻄﻮﻳﻞ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺭﺩ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ :ﻳﺠﻮﺯ ﺍﻟﻘﹶﺼﺮ ﰲ ﻗﹶـﺼﲑ ﺍﻟـﺴﻔﺮ ﻭﻃﻮﻳﻠِـﻪ ﻭﳑـﻦ ﻗـﺎﻝ ـﺬﺍ ﺩﺍﻭﺩ ﺍﻟﻈـﺎﻫﺮﻱ ﻭﺃﻫـﻞﹸ )(٣
ﺍﻟﻈﺎﻫﺮ) .ﺧﺎﺯﻥ ﻣﻠﺨﺼﺎ(
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﺃﺭﺑﻌﺔ ﺑﺮﺩٍ[ ﻋﻨﺪ ﺍﻟﺸﻮﺍﻓﻊ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺳﺘﺔ ،ﻭﺍﻟﺒﺮﺩ ﲨﻊ ﺑﺮﻳﺪ ﻭﻫـﻮ ﺃﺭﺑﻌـﺔﹸ ﻓﹶﺮﺍﺳِـﺦ٥٥٤١) )(٤
ﻣِﺘﺮﺍﹰ( ﻭﻳﺴﺎﻭِﻱ ﺍﺛﲏ ﻋﺸﺮ ﻣِﻴﻼﹰ) .ﺟﻤﻞ ،ﺭﻭﺡ ،ﺍﻟﺒﺤﺮ ﺍﳌﺪﻳﺪ ،ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ(
ﻗﻮﻟﻪ] :ﻭﻫﻲ ﻣﺮﺣﻠﺘﺎﻥ[ ﺃﻱ ﺳﲑ ﻳﻮﻣﲔ ﻣﻌﺘﺪِﻟﹶﲔ ﺑﺴﲑ ﺍﻷﺛﻘﺎﻝ ﻫﺬﺍ ﺃﺩﱏ ﻣﺪﺓ ﺍﻟﺴﻔﹶﺮ ﻋﻨﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪـﻪ ﺍﷲ ﺗﻌـﺎﱃ ،ﻭﻋﻨـﺪ )(٥
ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺃﺩﱏ ﻣﺪﺓ ﺍﻟﺴﻔﺮ ﺍﻟﺬﻱ ﳚﻮﺯ ﻓﻴﻪ ﺍﻟﻘﺼﺮ ﻣﺴِﲑﺓ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻭﻟﹶﻴﺎﻟِﻴﻬﻦ ﺳﲑﺍ ﻭﺳﻄﺎ ﻭﻫﻮ ﺳﲑ ﺍﻹﺑِﻞ ﻭﻣـﺸ ﻲ
ﺍﻷﻗﺪﺍﻡ ﻋﻠﻰ ﺍﻟﻘﹶﺼﺪ ﰲ ﺍﻟﺒﺮ ﻭﺍﻋﺘﺪﺍﻝِ ﺍﻟﺮﻳﺢ ﰲ ﺍﻟﺒﺤﺮ ﻭﻣﺎ ﻳﻠﻴﻖ ﰲ ﺍﳉﺒﻞ ﻭﻻ ﺍﻋﺘﺒﺎﺭ ﺑﺈﺑﻄـﺎﺀ ﺍﻟـﻀﺎﺭﺏ ﻭﺇﺳـﺮﺍﻋِﻪ ﻓﻠـﻮ ﺳـﺎﺭ ﻣـﺴﲑﺓﹶ
ﺛﻼﺛﺔِ ﺃﻳﺎﻡ ﻭﻟﻴﺎﻟﻴﻬﻦ ﰲ ﻳﻮﻡ ﻗﹶﺼﺮ ﻭﻟﻮ ﺳﺎﺭ ﻣﺴﲑﺓ ﻳﻮﻡ ﰲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﱂ ﻳﻘﺼﺮ).ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﲪﺪﻳﺔ( ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺭﺿـﺎ ﺧـﺎﻥ
ﻋﻠﻴﻪ ﺭﲪﺔ ﺍﻟﺮﲪﻦ :ﻭﺃﻣﻴﺎﻝ ﻣﺴﲑﺓ ﺛﻠﺜﺔ ﺃﻳﺎﻡ ). ٥٧ﺟـ ﺪ ﺍﳌﹸﻤﺘـﺎﺭ ﻋﻠـﻰ ﺭﺩ ﺍﶈﺘـﺎﺭ ،ﺍﻠﹼـﺪ ﺍﻟﺜـﺎﱐ،ﻛﺘـﺎﺏ ﺍﻟـﺼﻼﺓ ،ﺑـﺎﺏ ﺻـﻼﺓ ﺍﳌـﺴﺎﻓﺮ
ﺻـ ،٤٩١ﺍﳌﺪﻳﻨﺔ ﺍﻟﻌﻠﻤﻴﺔ(] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻧﻪ ﺭﺧﺼﺔ[ ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺟﻮﺍﺯ ﺍﻹﲤﺎﻡ ﰲ ﺣﺎﻝ ﺍﻟﺴﻔﺮ ﻓﺬﻫﺐ ﺃﻛﺜﺮ ﺍﻟﻌﻠﻤـﺎﺀ ﺇﱃ ﺃﻥ ﺍﻟﻘـﺼﺮ ﻭﺍﺟـﺐ ﰲ ﺍﻟـﺴﻔﺮ ﻭﻫـﻮ )(٦
ﻗﻮﻝ ﻣﺎﻟﻚ ﻭﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺫﻫﺐ ﻗﻮﻡ ﺇﱃ ﺟﻮﺍﺯ ﺍﻹﲤﺎﻡ ﰲ ﺍﻟﺴﻔﺮ ﻭﻟﻜﻦ ﺍﻟﻘـﺼﺮ ﺃﻓـﻀﻞ ﻭﺇﻟﻴـﻪ ﺫﻫـﺐ ﺍﻟـﺸﺎﻓﻌﻲ
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www.madinah.in
Madinah Gift Centre
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ﻓﻴ ِ ْﻢ﴾ وأﻧﺘﻢ ﲣﺎﻓﻮن اﻟﻌﺪو ﴿ َ َ َ ْ َ اذا ُ ْ َ
ﻧـــ
اﻟﺼﻠﻮة﴾ وﻫـﺬا ﺟـﺮي ﻋـ ﻓﺎﻗﻤﺖ َﻟ ُ ُﻢ ٰ َ ﻛﻨﺖ﴾ ﻳﺎ ﳏﻤﺪ ﺣﺎﺿﺮا ﴿ ِ ْ ﺑﲔ اﻟﻌﺪاوة )َ ﴿(١و ِ َ
ﻧـــ ﺑﻴﲏ١٢.
ﻣﻌﻚ﴾ وﺗﺘﺄﺧﺮ ﻃﺎﺋﻔﺔ ﴿ َو ْ َ ْ ُ ُ
ﻟﻴﺎﺧـﺬوا﴾ أي اﻟﻄﺎﺋﻔـﺔ ﻃﺎ ٕ َﻔ ٌﺔ ﻣﻨْ ُ ْﻢ َ َ ﻋﺎدة اﻟﻘﺮآن ﰲ اﳋﻄﺎب ﻓﻼ ﻣﻔﻬﻮم ﻟﻪ ﴿ َ ْ َ ُ ْ
ﻓﻠﺘﻘﻢ َ ٓ )(٣ )(٢
َ
وراْ ُ ِ Ò ﻓﻠﻴﻜﻮﻧﻮا﴾ أي اﻟﻄﺎﺋﻔﺔ اﻷﺧﺮى ﴿ ِ ْ ﺳﺠﺪوا﴾ أي ﺻﻠﻮا ﴿ َ ْ َ ُ ْ ُ ْ اﻟﱵ ﻗﺎﻣﺖ ﻣﻌﻚ ﴿ َ ْ ِ َ َ
اﺳﻠﺤﺘ ُ ْﻢ﴾ ﻣﻌﻬﻢ ﴿ َ ِ َ
)(٥ )(٤
ﻜﻢ﴾ ﻣﻦ َ ٓ ﻓﺎذا َ َ ُ ْ
? ﺃﻱ ﻭﻫﻲ ﺍﻟﻮﺍﻗﻔﺔ ﲡﺎﻩ ﺍﻟﻌﺪﻭ١٢.ﺹ
ﻣﻌﻚ َو ْ َ ْ ُ ُ
ﻟﻴﺎﺧﺬْوا ﻓﻠﻴﺼﻠﻮا َ َ َ ﻃﺎ ٕ َﻔ ٌﺔ ا ُ ْ ٰ ى َ ْﻟﻢ َ ْ
ُﺼﻠﻮا َ ْ ُ َ ْ ﳛﺮﺳﻮن إﱃ أن ﺗﻘﻀﻮا اﻟﺼﻼ ة وﺗﺬﻫﺐ ﻫﺬه اﻟﻄﺎﺋﻔﺔ ﲢﺮس ﴿ َ ْ َ ْ ِ
وﻟﺘﺎت َ ٓ
َ
اﺳﻠﺤﺘ ُ ْﻢ﴾ ﻣﻌﻬﻢ إﱃ أن ﺗﻘﻀﻮا اﻟﺼﻼ ة) (٧وﻗﺪ ﻓﻌﻞ اﻟﻨﺒﻲ ﺻـ اﷲ ﻋﻠﻴـﻪ و ﺳـﻠﻢ ﻛـﺬﻟﻚ ﺑـﺒﻄﻦ ﳔـﻞ) (٨رواه ﺣﺬر ُْﻢ َو َ ْ ِ َ َ
)(٦
ِْ َ
0 0
ﻗﻮﻟﻪ] :ﺃﻱ ﺻﻠﻮﺍ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺫِﻛﺮ ﺍﳉﺰﺀ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻜﻞ.ﻭﺍﳌﻌﲎ ½ﺇﺫﺍ ﺷﺮﻋﻮﺍ ﰲ ﺍﻟﺼﻼﺓ¼) .ﺻﺎﻭﻱ ،ﲨﻞ ﻭﻏﲑﻩ( ]ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷُﺧﺮﻯ[ ﻻ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻷُﻭﱃ ﻻﻣﺘﻨﺎﻉ ﺃﻥ ﻳﻜﻮﻥ ﺍﳊﺎﺭﺑﻮﻥ ﺣﺎﻝ ﺳﺠﻮﺩ ﺍﳌﹸﺼﻠﹼﲔ ﻫﻢ ﺍﳌﺼﻠﹼﻮﻥ ﺃﻧﻔﺴﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ﴿] :ﻭﻟﻴﺄﺧﺬﻭﺍ ﺣﺬﺭﻫﻢ﴾[ ﻟﻌﻞ ﺯﻳﺎﺩﺓ ﺍﻷﻣﺮ ﺑﺎﳊﺬﺭ ﰲ ﻫﺬﻩ ﺍﳌﺮﺓ ﻟﻜﻮﺎ ﻣِ ﻈﻨﺔ ﻟﻮﻗﻮﻑ ﺍﻟﻜﹶﻔﹶﺮﺓ ﻋﻠﻰ ﻛـﻮﻥ ﺍﻟﻄﺎﺋﻔـﺔ ﺍﻟﻘﺎﺋﻤـﺔ )(٦
ﻣﻊ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰲ ﺷﻐﻞٍ ﺷﺎﻏ ٍﻞ ﻭﺃﻣﺎ ﻗﺒﻠﹶﻬﺎ ﻓﺮﺑﻤﺎ ﻳﻈﻨﻮﻢ ﻗﺎﺋﻤﲔ ﻟﻠﺤﺮﺏ ﻭﺗﻜﻠﻴﻒ ﻛﻞ ﻣﻦ ﺍﻟﻄﺎﺋﻔﺘﲔ ﲟﺎ ﺫﻛﺮ ﻟِﻤﺎ
ﺃﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﺎﻟﺼﻼﺓ ﻣِ ﻈﻨﺔ ﻹﻟﻘﺎﺀ ﺍﻟﺴﻼﺡ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ﻭﻣِﺌﻨﺔ ﳍﺠﻮﻡ ﺍﻟﻌﺪﻭ ﻛﻤﺎ ﻳﻨﻄـﻖ ﺑـﻪ ﻗﻮﻟﹸـﻪ ﺗﻌـﺎﱃ ﴿ﻭﺩ ﺍﻟـﺬﻳﻦ ﻛﻔـﺮﻭﺍ...
ﺇﱁ﴾ ﻓﺈﻧﻪ ﺍﺳﺘﺌﻨﺎﻑ ﻣﺴﻮﻕ ﻟﺘﻌﻠﻴﻞ ﺍﻷﻣﺮ ﺍﳌﺬﻛﻮﺭ .ﻭﻗﻮﻟﻪ ﴿ﻭﺃﺳﻠﺤﺘﻬﻢ﴾ ﲨﻊ ﺳِﻼﺡ ﻭﻫﻮ ﻣﺎ ﻳﻘﺎﺗﻞ ﺑـﻪ .ﻭﺃﺧـﺬ ﺍﻟـﺴﻼﺡ ﺷـﺮﻁ
ﻋﻨﺪ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻭﻋﻨﺪﻧﺎ ﻣﺴﺘﺤﺐ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ﴿] :ﺍﹶﺳﻠِﺤﺘﻬﻢ ﴾ﻣﻌﻬﻢ ﺇﱃ ﺃﻥ ﺗﻘﻀﻮﺍ ﺍﻟﺼﻼﺓﹶ[ ﺇﺫﺍ ﺍﺷﺘﺪ ﺍﳋﻮﻑ ﺟﻌﻞ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺎﺱ ﻃﺎﺋﻔﺘﲔ؛ ﻃﺎﺋﻔﺔﹰ ﺇﱃ ﻭ ﺟﻪِ ﺍﻟﻌﺪﻭ ﻭﻃﺎﺋﻔـﺔﹰ ﺧﻠﻔﹶـﻪ )(٧
ﻓﻴﺼﱢﻠﻲ ﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﺭﻛﻌﺔﹰ ﻭﺳﺠﺪﺗﲔ ﻓﺈﺫﺍ ﺭﻓﻊ ﺭﺃﺳﻪ ﻣﻦ ﺍﻟﺴﺠﺪﺓ ﺍﻟﺜﺎﻧﻴـﺔ ﻣـﻀﺖ ﻫـﺬﻩ ﺍﻟﻄﺎﺋﻔـﺔﹸ ﺇﱃ ﻭﺟـﻪ ﺍﻟﻌـﺪﻭ ﻭﺟـﺎﺀﺕ ﺗﻠـﻚ ﺍﻟﻄﺎﺋﻔـﺔﹸ
ﺸﻬﺪ ﻭﺳﻠﱠﻢ ﻭﱂ ﻳﺴﻠﱢﻤﻮﺍ ﻭﺫﻫﺒﻮﺍ ﺇﱃ ﻭﺟﻪ ﺍﻟﻌﺪﻭ ﻭﺟﺎﺀﺕ ﺍﻟﻄﺎﺋﻔﺔﹸ ﺍﻷُﻭﱃ ﻓﺼﻠﱡﻮﺍ ﺭﻛﻌـﺔﹰ ﻭﺳـﺠﺪﺗﲔ ﻓﻴﺼﻠﱢﻲ ﻢ ﺍﻹﻣﺎﻡ ﺭﻛﻌﺔﹰ ﻭﺳﺠﺪﺗﲔ ﻭﺗ
ﻭﺣﺪﺍﻧﺎ ﺑﻐﲑ ﻗﺮﺍﺀﺓ ﻷﻢ ﻻﺣِﻘﻮﻥ ﻭﺗﺸﻬﺪﻭﺍ ﻭﺳﻠﱠﻤﻮﺍ ﻭﻣﻀﻮﺍ ﺇﱃ ﻭﺟﻪ ﺍﻟﻌﺪﻭ ﻭﺟﺎﺀﺕ ﺍﻟﻄﺎﺋﻔﺔﹸ ﺍﻷُﺧـﺮﻯ ﻭﺻـﻠﱡﻮﺍ ﺭﻛﻌـﺔﹰ ﻭﺳـﺠﺪﺗﲔ ﺑﻘـﺮﺍﺀﺓ
ﻷﻢ ﻣﺴﺒﻮﻗﻮﻥ ﻭﺗﺸﻬﺪﻭﺍ ﻭﺳﻠﹶﱠﻤﻮﺍ ،ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻥﹼ ﺍﻟﻨﱯ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﺻـﻠﹼﻰ ﺻـﻼﺓ ﺍﳋـﻮﻑ
ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺍﻟﱵ ﻗﻠﻨﺎ) .ﺍﳍﺪﺍﻳﺔ ،ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ،ﺑﺎﺏ ﺻﻼﺓ ﺍﳋﻮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺑﺒﻄﻦ ﳔﻞ[ ﻗﺪ ﲪﻞ ﺍﳌﻔﺴﺮ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺻﻼﺓ ﺑﻄﻦ ﳔﻞ ﻭﲪﻠﻬﺎ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﻋﻠﻰ ﺻﻼﺓ ﻋـﺴﻔﺎﻥ )(٨
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www.madinah.in
Madinah Gift Centre
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واﺣﺪة﴾ ﺑﺄن ﻓﻴﻤﻴﻠﻮن َﻋ َﻠ ْ ُ ْ
ﻴﻜﻢ ﻣﻴْﻠ ًَﺔ ِ َ ً اﺳﻠﺤﺘﻜﻢ َو َ ْ ِ َ ِ ُ ْ
اﻣﺘﻌﺘﻜﻢ َ َ ِ ْ ُ ْ َ ﻋﻦ َ ْ ِ َ ِ ُ ْ ﻳﻦ َﻛ َ ُ ْوا َ ْﻟﻮ َ ْ ُ ُ ْ َ
ﻐﻔﻠﻮن﴾ إذا ﻗﻤﺘﻢ إﱃ اﻟﺼﻼ ة ﴿ َ ْ اﻟﺸﻴﺨﺎن ﴿ َود ِ
اﻟﺬ ْ َ
ان َ َ ُ ﻣﻦ ﻣ َ ٍ َ ْاو ُ ْ ُ ْ ﺎن ِ ُ ْ
ان َ َ ﺟﻨﺎح َﻋﻠ ْ ُ ْ
َﻴﻜﻢ ِ ْ ﳛﻤﻠﻮا ﻋﻠﻴﻜﻢ ﻓﻴﺄﺧﺬوﻛﻢ وﻫﺬا ﻋﻠﺔ اﻷﻣﺮ ﺑﺄﺧﺬ اﻟﺴﻼ ح ﴿ َو َﻻ ُ َ َ
)(١
ﻀﻌﻮا ﻛﻨﺘﻢ ﻣﺮْ َ ْ اذى ْ ﺑﻜﻢ َ ً
َ ْ َِ َ ُْ
اﺳﻠﺤﺘﻜﻢ﴾ ﻓﻼ ﲢﻤﻠﻮﻫﺎ وﻫﺬا) (٢ﻳﻔﻴﺪ إﳚﺎب ﲪﻠﻬﺎ ﻋﻨﺪ ﻋﺪم اﻟﻌﺬر وﻫﻮ أﺣﺪ ﻗﻮﻟﲔ ﻟﻠﺸﺎﻓﻌﻲ واﻟﺜﺎﱐ أﻧﻪ ﺳﻨﺔ) (٣ورﺟﺢ
ُ )(٤
ﻳﻦ َ َ ً
ﻋﺬاﺑﺎ ﻣ ِ ْ ًﻨﺎ)................ ﴾(۱۰۲ ﺣﺬرﻛﻢ﴾ ﻣﻦ اﻟﻌﺪو أي اﺣﱰزوا ﻣﻨﻪ ﻣﺎ اﺳﺘﻄﻌﺘﻢ ﴿ ِان اﷲَ َ َاﻋﺪ ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ ﴿ َو ُ ُ ْ
ﺧﺬوا ِ ْ َ ْ
ﻭﲪﻠﻬﺎ ﺑﻌﺾ ﺁﺧﺮ ﻣﻨﻬﻢ ﻋﻠﻰ ﺻﻼﺓ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ .ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﳌﹼﺎ ﺭﺃﻯ ﺍﳌﺸﺮﻛﻮﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﹼﻢ ﻭﺃﺻﺤﺎﺑﻪ ﻗﺎﻣﻮﺍ ﺇﱃ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﻫﻮ ﻳﺆﻣﻬﻢ ﻭﺫﻟﻚ ﰲ ﻏﺰﻭﺓ ﺫﺍﺕ ﺍﻟﺮﻗﺎﻉ ﻧﺪﻣﻮﺍ ﻋﻠـﻰ ﺗـﺮﻛﻬﻢ ﺍﻹﻗـﺪﺍﻡ ﻋﻠـﻰ ﻗﺘـﺎﳍﻢ ﻓﻘـﺎﻝ
ﺑﻌﻀﻬﻢ ﺩﻋﻮﻫﻢ ﻓﺈﻥ ﳍﻢ ﺑﻌﺪﻫﺎ ﺻﻼﺓ ﻫﻲ ﺃﺣﺐ ﺇﻟﻴﻬﻢ ﻣﻦ ﺁﺑﺎﺋﻬﻢ ﻭﺃﻭﻻﺩﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻳﺮﻳﺪﻭﻥ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﻓـﺈﻥ ﺭﺃﻳﺘﻤـﻮﻫﻢ ﻗـﺎﻣﻮﺍ
ﺇﻟﻴﻬﺎ ﻓﺸﺪﻭﺍ ﻋﻠﻴﻬﻢ ﻓﺎﻗﺘﻠﻮﻫﻢ ﻓﱰﻝ ﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺆﻻﺀ ﺍﻵﻳﺎﺕ ﺑﲔ ﺍﻟﺼﻼﺗﲔ ﻓﻌﻠﹼﻤـﻪ ﻛﻴﻔﻴـﺔ ﺃﺩﺍﺀ ﺻـﻼﺓ ﺍﳋـﻮﻑ
ﻭﺃﻃﻠﻌﻪ ﺍﷲ ﻋﺰﻭﺟﻞ ﻋﻠﻰ ﻗﺼﺪﻫﻢ ﻭﻣﻜﺮﻫﻢ .ﺫﻫﺐ ﺍﳉﹸﻤﻬﻮﺭ ﺇﱃ ﺃﻥ ﺻﻼﺓ ﺍﳋﻮﻑ ﺛﺎﺑﺘﺔ ﻣﺸﺮﻭﻋﺔ ﺑﻌﺪﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﰲ
ﺣﻖ ﻛﻞ ﺍﻷﻣﺔ ،ﻏﺎﻳﺘﻪ ﺃﻧﻪ ﺗﻌﺎﱃ ﻋﻠﹼﻢ ﺭﺳﻮﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻛﻴﻔﻴﺔ ﺃﺩﺍﺀ ﺍﻟـﺼﻼﺓ ﺣـﺎﻝ ﺍﳋـﻮﻑ ﻟﺘﻘﺘـﺪﻱ ﺑـﻪ ﺍﻷُﻣـﺔ ﻓﻴﺘﻨـﺎﻭﻟﹸﻬﻢ
ﺍﳋﻄﺎﺏ ﺍﻟﻮﺍﺭﺩ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ(
0 0
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ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﻭﺩ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ) .﴾...ﺟﻤﻞ( )(١
ﻗﻮﻟﻪ] :ﻭﻫﺬﺍ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﻭﻻ ﺟﻨﺎﺡ ﻋﻠﻴﻜﻢ﴾) .ﺟﻤﻞ( )(٢
ﻗﻮﻟﻪ] :ﺳﻨﺔ[ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻣﺴﺘﺤﺐ ﻛﻤﺎ ﻣﺮ ﺁﻧﻔﺎﹰ ).ﻣﺪﺍﺭﻙ(] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ﴿] :ﻭﺧﺬﻭﺍ ﺣِﺬﺭﻛﻢ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻧﺰﻟﺖ ﰲ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﺫﻟﻚ ﺃﻧـﻪ ﻏﹶـﺰﺍ ﺑـﲏ ﻣﺤـﺎﺭِﺏ )(٤
ﺴﻼﺡ ﻓﺨﺮﺝ ﺭﺳـﻮﻝﹸ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﳊﺎﺟﺘـﻪ ﻭﻗـﺪ ﻭﺿـﻊ ﺿﻊ ﺍﻟﻨﺎﺱ ﺍﻟ
ﻭﺑﲏ ﺃﳕﺎﺭ ﻓﻨﺰﻟﻮﺍ ﻭﻻ ﻳﺮﻭﻥ ﻣﻦ ﺍﻟﻌﺪﻭ ﺃﺣﺪﺍ ﻓﻮ
ﺳِﻼﺣﻪ ﺣﱴ ﻗﹶﻄﹶَﻊ ﺍﻟﻮﺍﺩﻱ ﻭﺍﻟﺴﻤﺎﺀُ ﺗﺮﺵ ﺑﺎﳌﹶﻄﹶﺮ ﻓﺴﺎﻝﹶ ﺍﻟﻮﺍﺩﻱ ﻓﺤﺎﻝﹶ ﺍﻟﺴﻴﻞﹸ ﺑﲔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻭﺑـﲔ ﺃﺻـﺤﺎﺑﻪ
ﲏ ﺍﷲُ ﺇﻥ ﱂ ﺃﹶﻗﺘﻠﻪ ﰒ ﺍﳓﹶﺪﺭ ﻣﻦ ﺍﳉﺒـﻞ ﻭﻣﻌـﻪ ﺍﻟـﺴﻴﻒ ﻭﱂ ﻓﺠﻠﺲ ﲢﺖ ﺷﺠﺮﺓ ﻓﺒﺼﺮ ﺑﻪ ﻏﹶﻮﺭﺙﹸ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳌﹸﺤﺎﺭِﰊ ﻓﻘﺎﻝ ﻗﹶﺘﻠ
ﻳﺸﻌﺮ ﺑﻪ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺇﻻ ﻭﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻗﺪ ﺳـﻞﱠ ﺳـﻴﻔﹶﻪ ﻣِـﻦ ﻏِﻤـﺪِﻩ ﻭﻗـﺎﻝ ﻳـﺎ ﳏﻤـﺪ) ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﹼﻢ( ﻣﻦ ﻳﻤﻨﻌﻚ ﻣِﲏ ﺍﻵﻥﹶ ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ½ :ﺍﷲ¼ ،ﰒ ﻗﺎﻝ ﺍﻟﻠﹼﻬﻢ ﺍﻛﹾﻔِﲏ ﻏﻮﺭﺙﹶ ﺑﻦ ﺍﳊـﺎﺭﺙ ﲟـﺎ ﺷـﺌﺖ،
ﺨﺔٍ ﺯﻟﱢﺨﻬﺎ ﻓﻨﺪﺭ ﺍﻟﺴﻴﻒ ﻣـﻦ ﻳـﺪﻩ ﻓﻘـﺎﻡ
ﻓﺄﹶﻫﻮٰﻯ ﻏﹶﻮﺭﺙﹲ ﺑﺎﻟﺴﻴﻒ ﻟِﻴﻀﺮِﺏ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﻪ ﻓﺎﻧﻜﹶﺐ ﻟِﻮﺟﻬِﻪ ﻣﻦ ﺯﻟﱠ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﺄﺧﺬ ﺍﻟﺴﻴﻒ ﰒ ﻗﺎﻝ ﻳﺎ ﻏﹶﻮﺭﺙﹸ ﻣﻦ ﻳﻤﻨﻌﻚ ﻣﻨﻲ ﺍﻵﻥﹶ ﻓﻘﺎﻝ ﻻ ﺃﺣـﺪ ،ﻓﻘـﺎﻝ ﺃﺗـﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟـﻪ ﺇﻻ
ﺍﷲ ﻭﺃﻥ ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﻭﺃﹸﻋﻄِﻴﻚ ﺳﻴﻔﹶﻚ؟ ﻓﻘﺎﻝ ﻻ ﻭﻟﻜﻦ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺃﹸﻗﺎﺗﻠﹶﻚ ﺃﺑﺪﺍ ﻭﻻ ﺃﹸﻋﲔ ﻋﻠﻴﻚ ﻋﺪﻭﺍ ﻓﺄﻋﻄﺎﻩ ﺭﺳﻮﻝ ﺍﷲ
ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺳﻴﻔﹶﻪ ﻓﻘﺎﻝ ﻏﻮﺭﺙﹸ ﻭﺍﷲِ ﻷﻧﺖ ﺧﲑ ﻣﲏ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﻧﺎ ﺃﺣﻖ ﺑﺬﻟﻚ ﻣﻨﻚ ﻓﺮﺟـﻊ ﻏﹶـﻮﺭﺙﹲ
ﺇﱃ ﺃﺻﺤﺎﺑﻪ ﻓﻘﹶﺺ ﻋﻠﻴﻬﻢ ﻗِﺼﺘﻪ ﻓﺂﻣﻦ ﺑﻌﻀﻬﻢ .ﻗﺎﻝ :ﻭﺳﻜﹶﻦ ﺍﻟﻮﺍﺩﻱ ﻓﺮﺟﻊ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺇﱃ ﺃﺻﺤﺎﺑﻪ ﻭﺃﹶﺧﺒﺮﻫﻢ
ﺑﺎﳋﺒﺮ) .ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
٣٤٣
www.madinah.in
Madinah Gift Centre
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ﻗﻌـﻮدا و َﻋ ٰ ُ ُ ْ ِ ُ ْ
اﻟﺼﻠﻮة﴾ ﻓﺮﻏﺘﻢ ﻣﻨﻬﺎ ﴿ َﻓـﺎذْ ُ ُ وا اﷲَ﴾ ﺑﺎﻟﺘﻬﻠﻴـﻞ واﻟﺘـﺴﺒﻴﺢ ﴿ ِﻗـ ٰ ً و ُ ُ ْ ً ذا إﻫﺎﻧﺔ)َ ِ َ ﴿ (١
)(٣ )(٢
ﺟﻨـﻮﺑﻜﻢ﴾ ﺘﻢ ٰ َ ﻗﻀ ْ ُ ُ
ﻓﺎذا َ َ
ﺎﻧﺖ َﻋ َ ْ ُ ْ ِ اﻟﺼﻠﻮة﴾ أدوﻫﺎ ﲝﻘﻮﻗﻬﺎ ﴿ ِان ٰ َ
اﻟﺼﻠﻮة َ َ ْ ﻓﺎذا ْ َ ْ َ ْ ُ ْ
اﻃﻤﺎﻧﻨﺘﻢ﴾ أﻣﻨﺘﻢ ﴿ َ َ ِ ْ ُ ﻣﻀﻄﺠﻌﲔ أي ﰲ ﻛﻞ ﺣﺎل)َ ِ َ ﴿ (٤
)(٥
اﻟﻤﺆﻣﻨ ِ ْ َ ﻓﺎﻗﻴﻤﻮا ٰ َ
ﻣﻮﻗﻮﺗﺎ) ﴾(۱۰۳أي ﻣﻘﺪرا وﻗﺘﻬﺎ ﻓﻼ ﺗﺆﺧﺮ ﻋﻨﻪ ،وﻧﺰل) (٧ﳌﺎ ﺑﻌﺚ اﻟﻨﺒـﻲ ﺻـ اﷲ ﻋﻠﻴـﻪ و
ﻛ ِ ٰ ًﺒﺎ﴾) (٦ﻣﻜﺘﻮﺑﺎ أي ﻣﻔﺮوﺿﺎ ﴿ ْ ُ ْ ً
اﺑﺘﻐﺎءِ﴾
ﺳﻠﻢ) (٨ﻃﺎﺋﻔﺔ ﰲ ﻃﻠﺐ أﰊ ﺳﻔﻴﺎن وأﺻﺤﺎﺑﻪ ﳌﺎ رﺟﻌﻮا ﻣﻦ أﺣﺪ ﻓﺸﻜﻮا اﳉﺮاﺣﺎت َ ﴿:و َﻻ ﺗَ ِ ُ ْﻨﻮا﴾ ﺗﻀﻌﻔﻮا﴿ ِ ْ ِ َ ٓ
ﻛﻤﺎ َ ْ َ ُ ْ َ
ﺗﺎﻟﻤﻮن﴾ أي ﻣﺜﻠﻜﻢ وﻻ ﻓﺎﻧ ُ ْﻢ َ ْ َ ُ ْ َ
ﻳﺎﻟﻤﻮن َ َ ﺗﺎﻟﻤﻮن﴾ ﲡﺪون أﻟﻢ اﳉﺮاح ﴿ َ ِ ان َ ُ ْ ُ ْ
ﺗﻜﻮﻧﻮا َ ْ َ ُ ْ َ اﻟﻘﻮم ِ﴾ اﻟﻜﻔﺎر ﻟﺘﻘﺎﺗﻠﻮﻫﻢ ﴿ ِ ْ
ﻃﻠﺐ ﴿ ْ َ ْ
ﻗﻮﻟﻪ] :ﺫﺍ ﺇﻫﺎﻧﺔ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺇﺳﻨﺎﺩ ﺍﳌﹸﻬﲔ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﻗﹶﺒﻴﻞ ﺇﺳﻨﺎﺩ ﺍﻟﻔﻌﻞ ﺇﱃ ﺳﺒﺒﻪ ﻓﻔﻴﻪ ﻣﺠﺎﺯ ﻋﻘﻠﻲ] .ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﻓﺈﺫﺍ ﻗﻀﻴﺘﻢ ﺍﻟﺼﻠـٰﻮﺓ ﻓﺎﺫﻛﺮﻭﺍ ﺍﷲ ﻗﻴٰﻤﺎ ﻭﻗﻌﻮﺩﺍ ﻭﻋﻠﻰٰ ﺟﻨﻮﺑﻜﻢ﴾[ ﺍﻵﻳﺔ ،ﻗـﺎﻝ ﺍﺑـﻦ ﻣـﺴﻌﻮﺩ :ﻫـﻲ ﰲ ﺍﳌـﺮﻳﺾ ﻳـﺼﻠﻲ )(٢
ﻗﺎﺋﻤﺎ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﻘﺎﻋﺪﺍ ﻓﺈﻥ ﱂ ﻳﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺒﻪ ،ﺃﺧﺮﺟﻪ ﺑﻦ ﺃﰊ ﺣﺎﰎ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﺮﻏﺘﻢ ﻣﻨﻬﺎ[ ﻓﺴﺮ ﺍﳌﻔﺴﺮ ﺑﻘﻮﻟﻪ ½ﻓﺮﻏﺘﻢ ﻣﻨﻬﺎ¼ ﻋﻠﻰ ﻣﺬﻫﺐ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻭﻓﻴـﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺿـﻌﻒ ﻣـﺎ )(٣
ﻗﺎﻝ ﺍﻟﺒﻌﺾ )ﺍﻟﺸﺎﻓﻌﻴﺔ( ﺇﻥ ﻣﻌﻨﺎﻩ ﺇﺫﺍ ﺃﺭﺩﰎ ﺃﺩﺍﺀ ﺍﻟﺼﻼﺓ ﻭﺍﺷﺘﺪ ﺍﳋﻮﻑ ﻓﺼﻠﹼﻮﻫﺎ ﻛﻴﻒ ﻣﺎ ﺃﻣﻜﻦ ﻗﻴﺎﻣﺎ ﻣﺴﺎﻳِﻔِﲔ ﻭﻣﻘـﺎﺭِﻋﲔ ﻭﻗﻌـﻮﺩﺍ
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ﻣﺮﺍﻣِﲔ ﻷﻧﻪ ﳎﺎﺯ ﺧﻼﻑ ﺍﻟﻈﺎﻫﺮ .ﻭﻣﺬﻫﺐ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻴﻪ ﺍﻟﺮﲪﺔ ﻭﺟﻮﺏ ﺍﻟﺼﻼﺓ ﺣﺎﻝ ﺍﶈﺎﺭﺑﺔ ﻭﻋﻨﺪ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ
ﻻ ﻳﺼﻠﹼﻲ ﺍﶈﺎﺭﺏ ﺣﱴ ﻳﻄﻤﺌﻦ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﰲ ﻛﻞ ﺣﺎﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺫﻛﺮ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺜﻼﺙ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻻ ﺍﻟﺘﺨﺼﻴﺺ ﺑﺘﻠﻚ ﺍﻷﺣﻮﺍﻝ ﻓـﻼ ﻳـﺮﺩ )(٤
ﺃﻥ ﺍﻟﺘﺴﺒﻴﺢ ﺍﻟﺘﻬﻠﻴﻞ ﻻ ﳜﺘﺺ ﺑﺘﻠﻚ ﺍﻷﺣﻮﺍﻝ ﻓﻤﺎ ﻭﺟﻪ ﺍﻟﺘﻘﻴﻴﺪ ﺎ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﹶﻣِﻨﺘﻢ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﳌـﺮﺍﺩ ﻣـﻦ ﺍﻻﻃﻤﺌﻨـﺎﻥ ﺍﻃﻤﺌﻨـﺎﻥ ﺍﻟﻘﻠـﺐ ﻣـﻦ ﺍﳋـﻮﻑ ﻻ ﻣﻄﻠﻘـﺎ ﻓـﻼ ﻳـﺮﺩ ﺃﻧـﻪ ﻻ ﻳـﺸﺘﺮﻁ )(٥
ﺍﻻﻃﻤﺌﻨﺎﻥ ﻣﻦ ﲨﻴﻊ ﺍﳌﹶﺸﺎﻏﻞ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﺇﻥ ﺍﻟﺼﻠﻮﺓ ﻛﺎﻧﺖ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﻛﺘٰﺒﺎ ﻣﻮﻗﻮﺗـﺎ﴾[ ﻫـﺬﻩ ﺃﺻـﻞ ﻣﻮﺍﻗﻴـﺖ ﺍﻟـﺼﻼﺓ ،ﻓـﺴﺮﻫﺎ ﺑـﺬﻟﻚ ﺍﺑـﻦ ﻣـﺴﻌﻮﺩ ﻭﻏـﲑﻩ. )(٦
)ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻋﻠﻰ ﻭﻓﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﳌﹼﺎ ﺑﻌﺚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻃﺎﺋﻔ ﹰﺔ ...ﺇﱁ[ ﺃﻱ ﳌﹼﺎ ﺃﹶﻣﺮﻫﻢ ﺑﺎﳋﺮﻭﺝ ﻭﻟﻮ ﻋـﺒﺮ ﺑﻪ ﻟﻜﺎﻥ ﺃﻭﺿﺢ .ﻭﻗﻮﻟـﻪ ½ﻃﺎﺋﻔـﺔ¼ )(٨
ﻫﻲ ﲨﻴﻊ ﻣﻦ ﺣﻀﺮ ﺃﹸﺣﺪﺍ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺍﳋﺎﻟﺼﲔ ﻭﻛﺎﻧﻮﺍ ﺳﺘﻤﺌﺔ ﻭﺛﻼﺛﲔ ﻭﻗﻮﻟﻪ ½ﳌﹼﺎ ﺭﺟﻌﻮﺍ¼ ﺃﻱ ﺃﺑﻮﺳﻔﻴﺎﻥ ﻭﺃﺻﺤﺎﺑﻪ ﺃﻱ ﻭﻧﺰﻟﻮﺍ
ﲟﻠﻞ ﻭﻫﻮ ﻣﻮﺿِﻊ ﻗﺮﻳﺐ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻭﺗﺸﺎﻭﺭﻭﺍ ﰲ ﺍﻟﻌﻮﺩ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻟﻴﺴﺘﺄﺻِﻠﻮﺍ ﺍﳌﺴﻠﻤﲔ ﻓﺒﻠﻎ ﺫﻟـﻚ ﺭﺳـﻮﻝﹶ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﹼﻢ ﻓﻨﺎﺩٰﻯ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﱐ ﻣِﻦ ﻭﻗﻌﺔ ﺃﹸﺣﺪٍ ﻟﻴﺨﺮﺝ ﻛﻞﱡ ﻣﻦ ﻛﺎﻥ ﻣﻌﻨﺎ ﺑﺎﻷﻣﺲ ﻭﻻ ﻳﺨﺮﺝ ﻣﻌﻨـﺎ ﻏﲑﻫـﻢ ﻓﺨﺮﺟـﻮﺍ ﺣـﱴ ﺑﻠﻐـﻮﺍ ﺇﱃ
ﲪﺮﺍﺀ ﺍﻷﺳﺪ ﻭﺗﻘﺪﻡ ﺑﺴﻂﹸ ﻫﺬﺍ ﰲ ﺁﻝ ﻋﻤﺮﺍﻥ) .ﺟﻤﻞ(
٣٤٤
www.madinah.in
Madinah Gift Centre
`
ﻣﻦ اﷲِ﴾ ﻣﻦ اﻟﻨﺼﺮ واﻟﺜﻮاب ﻋﻠﻴﻪ ﴿ َﻣﺎ َﻻ َ ْ ُ ْ َ
ﻳﺮﺟﻮن﴾ ﻫﻢ ﻓﺄﻧﺘﻢ ﺗﺰﻳﺪون ﻋﻠﻴﻬﻢ ﳚﺒﻨﻮا ﻋ ﻗﺘﺎﻟﻜﻢ ﴿ َو َ ْ ُ ْ َ
ﺗﺮﺟﻮن﴾ أﻧﺘﻢ ﴿ ِ َ
)(١
? ﺃﻱ ﰲ ﺍﳊﺮﺏ١٢.ﻙ
ﺎن اﷲُ َﻋﻠ ِ ْ ً ﴾ ﺑﻜﻞ ﺷﻲء)َ ﴿ (٢ﺣ ِﻜ ْ ً ) ﴾(۱۰۴ﰲ ﺻﻨﻌﻪ .وﺳﺮق ﻃﻌﻤﺔ
ﺑﺬﻟﻚ ﻓﻴﻨﺒﻐﻲ أن ﺗﻜﻮﻧﻮا أرﻏﺐ ﻣﻨﻬﻢ ﻓﻴﻪ ﴿ َو َ َ
ﻉ
ﻉ )(٣
ﺮﻣﺎه ﻃﻌﻤﺔ ﺑﻬﺎ وﺣﻠﻒ أﻧﻪ ﻣﺎ ﺳﺮﻗﻬﺎ ﻓﺴﺄل ﻗﻮﻣﻪ اﻟﻨﺒﻲ ﺻ اﷲ ﺑﻦ أﺑﲑق درﻋﺎ وﺧﺒﺄﻫﺎ) (٤ﻋﻨﺪ ﻳﻬﻮدي ﻓﻮﺟﺪت ﻋﻨﺪه) (٥ﻓ
٣ ٢ ٣ ٢
ﺑـﺎﻟ َﺤﻖ﴾ ﻣﺘﻌﻠـﻖ ﺑـﺄﻧﺰل ﴿ ِ َ ْ ُ َ اﻧﺎ َ ْ َ ْ َ ۤ
ﻋﻠﻴﻪ و ﺳﻠﻢ أن ﳚﺎدل ﻋﻨﻪ وﻳﱪﺋﻪ ﻓ لۤ ِ ﴿:
? ﺃﻱ ﻋﻦ ﻃﻌﻤﺔ ١٢.
ﻟـﺘﺤﻜﻢ َﺑـ ْ َ ِﺘﺐ﴾ اﻟﻘﺮآن ﴿ ِ ْ اﻧﺰﻟﻨﺎ ِ َ ْ َ
اﻟﻴﻚ ا ْ ﻜ ٰ َ
ﺃﻱ ﺍﻟﻘﺮﺍﻥ١٢.
ار َﻚ﴾ أﻋﻠﻤﻚ ﴿اﷲُ﴾ ﻓﻴﻪ ﴿ َو َﻻ َ ُ ْ َ ِ َ
ٓ اﻟﻨﺎس ِ َ ۤ
)(٨ )(٧ )(٦
اﺳﺘﻐ ِِ
َْْ و ﴿ ﻋﻨﻬﻢ ﳐﺎﺻﻤﺎ ﴾ ( ۱۰۵) ﺧﺼ
َ ِ ًْ ﴿ ﻛﻄﻌﻤﺔ ﴾ ْ ﻨِ Ò ﻟﻠﺨﺎْ ﺗﻜﻦ ﺑﻤﺎ َ ٰ
?
ِ
ﻳﻦ َ ْ َ ُ ْ َ
ﻳﺨﺘﺎﻧﻮن اَ ْ ُ َ ﻏﻔﻮرا رﺣ ِ ْ ً )َ﴿ ﴾(۱۰۶و َﻻ ُ َ ِ ْ اﷲَ﴾ ﳑﺎ ﳘﻤﺖ ﺑﻪ ﴿ ِان اﷲَ َ َ
ﺎن َ ُ ْ ً
)(٩
ﻔﺴ ُ ْﻢ﴾ ...................... اﻟﺬ ْ َ
ﻋﻦ ِﺗﺠﺎدل َ ِ
٢
ﻗﻮﻟﻪ] :ﻭﻻ ﻳﺠﺒﻨﻮﺍ[ ﺍﻟﺼﻮﺍﺏ ½ﻳﺠﺒﻨﻮﻥ¼ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﺣﺬﻑ ﺍﻟﻨﻮﻥ ﲣﻔﻴﻔﺎ) .ﺟﻤﻞ( )(١
ﻗﻮﻟﻪ] :ﺑﻜﻞ ﺷﻲﺀ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥﹼ ﺣﺬﻑ ﺍﳌﻔﻌﻮﻝ ﻟﻠﺘﻌﻤﻴﻢ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻭﺳﺮﻕ ﻃﻌﻤﺔ[ ﺑﺘﺜﻠﻴﺚ ﺍﻟﻄﺎﺀ ﻭﺍﻟﻜﺴﺮ ﺃﺷﻬﺮ ﻭﻗﻮﻟﻪ ½ﺍﺑﻦ ﺃﺑﲑﻕ¼ ﻤﺰﺓ ﻣﻀﻤﻮﻣﺔ ﻓﺒﺎﺀ ﻣﻮﺣﺪﺓ ﻣﻔﺘﻮﺣﺔ ﻓﺘﺤﺘﻴـﺔ ﺳـﺎﻛﻨﺔ ﻓـﺮﺍﺀ )(٣
ﻣﻜﺴﻮﺭﺓ ﻓﻘﺎﻑ ﻛﺬﺍ ﰲ ﺍﳌﻐﲏ .ﻓﻬﻮ ﻣﺼﻐﺮ ﺃﹶﺑﺮﻕ ﻓﻬﻮ ﳑﻨﻮﻉ ﻣﻦ ﺍﻟﺼﺮﻑ ﻭﻃﻌﻤﺔ ﻫﺬﺍ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻣﻦ ﺑـﲏ ﻇﻔـﺮ ﺳـﺮﻕ ﺍﻟـﺪﺭﻉ
ﻣﻦ ﺩﺍﺭ ﺟﺎﺭِﻩ ﻗﺘﺎﺩﺓﹶ ﻭﻛﺎﻥ ﰲ ﺟِﺮﺍﺏ ﻓﻴﻪ ﺩﻗﻴﻖ ﺃﻭ ﻧﺨﺎﻟﺔ ﻭﻓﻴﻪ ﺧﺮﻕ ﻓﺼﺎﺭ ﺍﻟﺪﻗﻴﻖ ﻳﺘﻨﺎﺛﹶﺮ ﻣﻨﻪ ﻓﺄﺗٰﻬﻢ ﻃﻌﻤﺔﹸ ﺎ ﻓﺤﻠﻒ ﺃﻧﻪ ﻣﺎ ﺃﺧـﺬﻫﺎ
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ﻭﻣﺎ ﻟﻪ ﺎ ﻋﻠﻢ ﻛﺎﺫﺑﺎ ﻭﻛﺎﻥ ﺃﹶﻭﺩﻋﻬﺎ ﻋﻨﺪ ﻳﻬﻮﺩﻱ ﻳﻘﺎﻝ ﻟﻪ ﺯﻳﺪ ﺑﻦ ﺍﻟﺴﻤﲔ ﻓﻘﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﺪﺭﻉ ﻧﺘــﺘﺒﻊ ﺃﺛـﺮ ﺍﻟـﺪﻗﻴﻖ ﻓﺘﺘﺒﻌـﻮﻩ ﺣـﱴ
ﻭﺻﻞ ﺇﱃ ﺩﺍﺭ ﺍﻟﻴﻬﻮﺩﻱ ﻓﺄﹶﺧﺒﺮ ﺃﻧﻪ ﺃﹶﻭﺩﻋﻬﺎ ﻋﻨﺪﻩ ﻃﻌﻤﺔﹸ ﻭﺷﻬِﺪ ﺑﻪ ﻗﻮﻣﻪ ﻓﻘﺎﻝ ﺑﻨﻮ ﻇﻔﺮ ﻗﻮﻡ ﻃﻌﻤﺔ :ﻧﺬﻫﺐ ﺇﱃ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻧﺸﻬﺪ ﺃﻥ ﺍﻟﻴﻬﻮﺩﻱ ﻫﻮ ﺍﻟﺴﺎﺭﻕ ﻟﺌﻼ ﻧﻔﺘﻀﺢ ﺑﻞ ﻋﺰﻣﻮﺍ ﻋﻠﻰ ﺍﳊﻠﻒ ﻓﺬﻫﺒﻮﺍ ﻭﺷﻬﺪﻭﺍ ﺯﻭﺭﺍﹰ ﻭﱂ ﻳﻈﻬﺮ ﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﹼﻢ ﻗﺎﺩﺡ ﻓﻴﻬﻢ ﻓﻬﻢ ﺑﻘﻄﻊ ﺍﻟﻴﻬﻮﺩﻱ ﻓﺄﻋﻠﻤﻪ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺎﻝ ﺑﺎﻟﻮﺣﻲ ﻓﻬﻢ ﺃﻥ ﻳﻘﻀﻲ ﻋﻠﻰ ﻃﻌﻤﺔ ﻓﻬﺮﺏ ﺇﱃ ﻣﻜﹼـﺔ ﻭﺍﺭﺗـﺪ ﻭﻧﻘـﺐ
ﺣﺎﺋﻄﺎ ﻟﻴﺴﺮِﻕ ﻣﺘﺎﻉ ﺃﻫﻠﻪ ﻓﻮﻗﻊ ﻋﻠﻴﻪ ﻓﻘﺘﻠﻪ ﻓﻤﺎﺕ ﻣﺮﺗﺪﺍ) .ﺧﻄﻴﺐ ،ﲨﻞ ،ﻣﺪﺍﺭﻙ(
ﻗﻮﻟﻪ] :ﻭﺧﺒﺄﹶﻫﺎ[ ﺃﻱ ﺍﻟﺪﺭﻉ ﻷﻥ ﺩِﺭﻉ ﺍﳊﺪﻳﺪ ﻣﺆﻧﺜﺔ ﻭﺃﻣﺎ ﺩِﺭﻉ ﺍﳌﺮﺃﺓ ﻓﻤﺬﻛﹼﺮ ﺃﻱ ﻗﻤﻴﺼﻬﺎ) .ﺟﻤﻞ( )(٤
ﻗﻮﻟﻪ] :ﻓﻮﺟِﺪﺕ ﻋﻨﺪﻩ[ ﺃﻱ ﻋﻨﺪ ﻃﻌﻤﺔ ﺑﻌﺪ ﺃﹶﻥ ﻓﹸﺘﺶ ﻋﻨﻬﺎ ﻭﺣﻠﻒ ﻣﺎ ﺃﺧﺬﻫﺎ) .ﺟﻤﻞ ﺑﺘﺼﺮﻑ( )(٥
ﻗﻮﻟﻪ﴿] :ﻟﺘﺤﻜﻢ ﺑﲔ ﺍﻟﻨﺎﺱ ﲟﺎ َ ٰار َﻚ ﺍﷲ﴾[ ﰲ ﺍﻵﻳﺔ ﺃﻧﻪ ﻻ ﳚـﻮﺯ ﻷﺣـﺪ ﺃﻥ ﻳﺨﺎﺻِـﻢ ﻋـﻦ ﺁﺧـﺮ ﺇﻻ ﺑﻌـﺪ ﺃﻥ ﻳﻌﻠـﻢ ﺃﻧـﻪ ﻣﺤِـﻖ. )(٦
)ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﹶﻋﻠﹶﻤﻚ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﺒﺼﺮ ﻷﻥ ﺍﳊﻜﻢ ﻟﻴﺲ ﻣﻦ ﺍﳌﺒﺼﺮﺍﺕ ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻠﻢ ﺍﳌﻌﺮﻓﺔ ﻓﻼ ﻳـﺮﺩ ﺃﻥ )(٧
½ﺃﹶﺭٰﻯ¼ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺮﺅﻳﺔ ﲟﻌﲎ ﺍﻟﻌﻠﻢ ﻳﻘﺘﻀﻲ ﺛﻼﺛﺔﹶ ﻣﻔﺎﻋﻴﻞﹶ ﻭﻫﺎﻫﻨﺎ ﻟﻴﺲ ﲟﻮﺟﻮﺩ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻟﻠﺨﺂﺋﻨﲔ﴾[ ﺍﻟﻼﻡ ﻟﻠﺘﻌﻠﻴﻞ ﻭﻣﻔﻌﻮﻝ ﴿ﺧﺼﻴﻤﺎ﴾ ﳏﺬﻭﻑ ﺃﻱ ﳐﺎﺻﻤﺎ ﻟﻠﱪﻱﺀ ﻣﻦ ﺍﻟﺴﺮِﻗﹶﺔ ﻭﻫﻮ ﺍﻟﻴﻬﻮﺩﻱ ﻭﻳﺸﲑ ﻟﻪ ﻗـﻮﻝ )(٨
ﺍﳌﻔﺴﺮ ½ﳐﺎﺻﻤﺎ ﻋﻨﻬﻢ¼) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﳑﺎ ﻫﻤﻤﺖ ﺑِﻪ[ﺃﻱ ﻣِﻦ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻰ ﺍﻟﻴﻬﻮﺩﻱ ﺑﻘﻄﻊ ﻳﺪِﻩ ﺗﻌﻮﻳﻼ ﻋﻠﻰ ﺷﻬﺎﺩﻢ .ﻭﻫﻮ ﻣِﻦ ﺑﺎﺏِ ﺃﻥﹼ ﻟﻠﺴﻴﺪ ﺃﻥ ﻳﺨﺎﻃِﺐ ﻋﺒـﺪﻩ )(٩
Å
٣٤٥
www.madinah.in
Madinah Gift Centre
`
ﺧﻮاﻧـﺎ﴾ ﻛﺜـﲑ اﳋﻴﺎﻧـﺔ)ِ َ ﴿ (٣
اﺛـ ْ ً ) ﴾(۱۰۷أي ﻣـﻦ َ َ
ـﺎن َ ً ﻮﺎ ﺑﺎﳌﻌﺎﺻﻲ) (١ﻷن وﺑﺎل ﺧﻴﺎﻧﺘﻬﻢ ﻋﻠﻴﻬﻢ)ِ ﴿(٢ان اﷲَ َﻻ ُ ِ
ﻳﺤﺐ َ ْ ٢
ﳜﻮﻧ
ﻣﻌ ُ ْﻢ﴾ ﺑﻌﻠﻤﻪ ﴿ا ِذْ ﻳ ُ َ ُ ْ َ ﺴﺘﺨﻔﻮن ِ َ
اﻟﻨﺎس َو َﻻ َ ْ َ ْ ُ ْ َ ﺴﺘﺨﻔﻮن﴾ أي ﻃﻌﻤﺔ وﻗﻮﻣﻪ ﺣﻴﺎء ﴿ ِ َ ﻳﻌﺎﻗﺒﻪ ﴿ ْ َ ْ ُ ْ َ
)(٥ )(٤
ﺘﻮن﴾ ﻣﻦ اﷲِ َو َُﻮ َ َ ِ ﻣﻦ
اﻟﻘﻮل﴾ ﻣﻦ ﻋﺰﻣﻬﻢ ﻋ اﳊﻠﻒ ﻋ ﻧﻔﻲ اﻟﺴﺮﻗﺔ ورﻣﻲ اﻟﻴﻬﻮدي ﺑﻬﺎ ﴿ َو َ َ
ﺎن اﷲُ ِ َﺑﻤﺎ َ ْ َ ُ ْ َ ﻳﻀﻤﺮون ﴿ َﻣﺎ َﻻ َ ْﻳﺮ ٰ ِ َ
ﻣﻦ ْ َ ْ ِ
)(٦
ﻌﻤﻠﻮن
ﺟـﺪﻟﺘﻢ﴾ ﺧﺎﺻـﻤﺘﻢ ﴿ َﻋـﻨْ ُ ْﻢ﴾ أي ﻋـﻦ ﻃﻌﻤـﺔ ﺆﻻء﴾ ﺧﻄـﺎب ﻟﻘـﻮم ﻃﻌﻤـﺔ ﴿ ٰ َ ْ ُ ْ ﻣﺤﻴﻄﺎ) ﴾(۱۰۸ﻋﻠﻤﺎ )َ ﴿(٧ﺎ ﴾ ﻳﺎ )ِ ٓ َ ُ ﴿ (٨ ُ ًِْ
ﻋﻦ ﻃﻌﻤﺔ١٢.ﻙ ﻣﻜﺎﻥﹶ ﴿ﻋﻨﻬﻢ﴾.
ﻣﻦ ُ ْ ُ
١٢
وﻛﻴﻼ) ﴾(۱۰۹ﻳﺘﻮﱃ ﻳﻜﻮن َﻋﻠ َْﻴ ِ ْﻢ َ ِ ْ ً اﻟﻘﻴﻤﺔِ﴾ إذا ﻋﺬﺑﻬﻢ ﴿ َ ْام ْ
ﻳﻮم ْ ِ ٰ َ ﻓﻤﻦ َ ِ ُ
ﻳﺠﺎدل اﷲَ َﻋﻨْ ُ ْﻢ َ ْ َ اﻟﺪﻧﻴﺎ َ َ ْ وذ َوﻳﻪ وﻗﺮئ ½ﻋﻨﻪ¼ ﴿ ِ ْ َ ٰ
اﻟﺤﻴﻮة ِ ْ َ
? ?
َ
ﺃﻱ ﰲ ﺍﻟﺸﺎ ﹼﺫ١٢.ﻙ
<
ﻌﻤﻞ ُﺳﻮ َءَا﴾ ذﻧﺒﺎ ﻳﺴﻮء ﺑﻪ ﻏـﲑه) (١٠ﻛﺮﻣـﻲ ﻃﻌﻤـﺔ اﻟﻴﻬـﻮدي ﴿ َ ْاو ْ َ ْ ﻣﻦ
ْ َ أﻣﺮﻫﻢ وﻳﺬب ﻋﻨﻬﻢ أي ﻻ أﺣﺪ) (٩ﻳﻔﻌﻞ ذﻟﻚ ﴿ َو
٢ ٣ ٣ ٢
ﺑِﻤﺎ ﺷﺎﺀَ ﺃﻭ ﻣِﻦ ﺑﺎﺏ½ :ﺣﺴﻨﺎﺕ ﺍﻷَﺑﺮﺍﺭ ﺳﻴـﺌﹶﺎﺕ ﺍﳌﹸﻘﹶﺮﺑِﲔ¼) .ﺟﻤﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﳜﻮﻧﻮﺎ ﺑﺎﳌﹶﻌﺎﺻﻲ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﺎﳋﻴﺎﻧﺔ ﺍﳌﻌﺼﻴﺔﹸ ﻣﻄﻠﻘﺎ ﻓﻼ ﻳﺮﺩ ﺃﻥ ﺍﳋﻴﺎﻧـﺔ ﺻـﺪﺭﺕ ﻣـﻦ ﻭﺍﺣـﺪ ﻓﻤـﺎ )(١
ﻭﺟﻪ ﻧﺴﺒﺘﻬﺎ ﺇﱃ ﺍﳉﻤﻴﻊ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻷﻥ ﻭﺑﺎﻝ ﺧﻴﺎﻧﺘﻬﻢ ﻋﻠﻴﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﱂ ﻗﺎﻝ ﺗﻌﺎﱃ ﻟِﻄﻌﻤﺔﹶ ﻭﳌﻦ ﺫﺏ ﻋﻨـﻪ ﺃـﻢ ﳜﺘـﺎﻧﻮﻥ ﺃﻧﻔـﺴﻬﻢ ﻣـﻊ ﺃـﻢ
ﻳﺨﻮﻧﻮﻥ ﻏﲑﻫﻢ؟ ﻓﺄﺟﺎﺏ ﻋﻨﻪ ﺑﺄﻥﹼ ﺧﻴﺎﻧﺔ ﺣﻖ ﺍﻟﻐﲑ ﻇﺎﻫﺮﺍ ﺧﻴﺎﻧﺔﹲ ﻟﻨﻔﺴﻪ ﰲ ﺍﳊﻘﻴﻘﺔ ﻷﻥ ﺿﺮﺭ ﺗﻠﻚ ﺍﳋﻴﺎﻧﺔ ﻳﻌﻮﺩ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻻ ﺷﻚ
0 0
0 0
ﺃﻥﹼ ﺇﺿﺮﺍﺭ ﺍﻟﻨﻔﺲ ﺧﻴﺎﻧﺔﹲ ﳍﺎ ﻭﺗﻌﺮﺽ ﻟِﺤﻘﱢﻬﺎ ﻓﻌﺒﺮ ﲞﻴﺎﻧﺔ ﺍﻟﻨﻔﺲ ﻋﻦ ﺧﻴﺎﻧﺔ ﺍﻟﻐﲑ ﻣﺠﺎﺯﺍ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﹶﺂﻝ) .ﺷﻴﺦ ﺯﺍﺩﻩ] (٤٠٤/٣ ،ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻛﺜﲑ ﺍﳋﻴﺎﻧﺔ[ ﺗﻌﻠﻴﻖ ﻋﺪﻡ ﺍﳌﹶﺤﺒﺔ ﺍﻟﺬﻱ ﻫﻮ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﺒﻐﺾ ﻭﺍﻟـﺴﺨﻂِ ﺑﺎﳌﺒـﺎﻟﻎ ﰲ ﺍﳋﻴﺎﻧـﺔ ﻭﺍﻹﰒِ ﻟـﻴﺲ ﻟﺘﺨﺼﻴـﺼﻪ ﺑـﻪ )(٣
ﺣﱴ ﻳﻔﻴﺪ ﺃﻧﻪ ﻳﺤِﺐ ﻣﻦ ﻋﻨﺪﻩ ﺃﺻﻞﹸ ﺍﳋﻴﺎﻧﺔ ﺑﻞ ﻟﺒﻴﺎﻥ ﺇﻓﺮﺍﻁ ﻃﻌﻤﺔﹶ ﻭﻗﻮﻣِﻪ ﻓﻴﻬﻤﺎ) .ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻳﻌﺎﻗِﺒﻪ[ ﺗﻔﺴﲑ ﻟِﻌﺪﻡ ﺍﳌﹶﺤﺒﺔ ﻭﺫﻟﻚ ﻷﻥ ﻫﺬﺍ ﻃﻠﺐ ﻹﺑﻄﺎﻝ ﺭﺳﺎﻟﺔ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻭﺇﺭﺍﺩﺓ ﺇﻇﻬـﺎﺭ ﻛﺬﺑـﻪ )(٤
ﻭﻫﺬﺍ ﻛﻔﺮ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﻌﻠﻤﻪ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻧﻪ ﻻ ﻃﺮﻳﻖ ﳍﻢ ﺇﱃ ﺍﻻﺳﺘﺨﻔﺎﺀ ﻣﻨﻪ ﺳﻮﻯ ﺗـﺮﻙ ﻣـﺎ ﻳـﺴﺘﻘﺒﺤﻪ ﺇﺫ ﺍﻻﺳـﺘﺨﻔﺎﺀ ﻣـﻦ ﺍﷲ ﻣﺤـﺎﻝ ﻻﺳـﺘﻮﺍﺀ )(٥
ﺍﳋﹶﻔﺎﺀ ﻭﺍﳉﻬﺮ ﻋﻨﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻴﻜﻮﻥ ﳎﺎﺯﺍ ﻋﻦ ﺍﳊﻴﺎﺀ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻳﻀﻤِﺮﻭﻥ[ ﻫﺬﺍ ﺍﳌﻌﲎ ﻫﻮ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺘﺒﻴﻴﺖ ﻫﻨﺎ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺒﻴﻴﺖ ﰲ ﺍﻷﺻﻞ ﻣﻌﻨﺎﻩ ﺗﺪﺑﲑ ﺍﻷﻣﺮ ﻟﻴﻼﹰ) .ﲨﻞ( )(٦
ﻗﻮﻟﻪ] :ﻋﻠﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺩﻓﻊ ﺗﻮﻫﻢ ﺍﳉﺴﻤﻴﺔ ﻓﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻓﻴﺮﻓﻊ ﺍﻹﺎﻡ ﻋﻦ ﻧﺴﺒﺔ ﺍﻹﺣﺎﻃﺔ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ] .ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ] :ﻳﺎ[ ﻓﻴﻪ ﺗﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻥ ﴿ﻫٰﺆﻵﺀ﴾ ﻣﻨﺎﺩﻯ ﲝﺬﻑ ﺣﺮﻑ ﺍﻟﻨﺪﺍﺀ ﻭ ﺭﺩ ﻋﻠﻰ ﻣـﻦ ﻗـﺎﻝ ﺇﻥﹼ ﴿ﺃﻧـﺘﻢ﴾ ﻣﺒﺘـﺪﺃ ﻭ﴿ﻫٰـﺆﻵﺀ﴾ ﺧﺒـﺮﻩ، )(٨
ﺏ ﴿ ٰﺟﺪﻟﺘﻢ﴾] .ﻋﻠﻤﻴﺔ[
ﻭﻭﺟﻪ ﺍﻟﺮﺩ ﺃﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻮﺍﺣﺪ ﳐﺎﻃﹶﺒﺎ ﻭﻏﺎﺋﺒﺎ ﻭﻷﻧﻪ ﻳﺄﺑٰﻰ ﻋﻨﻪ ﺧﻄﺎ
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﺃﺣﺪ [ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﲟﻌﲎ ﺍﻟﻨﻔﻲ ﰲ ﺍﳌﻮﺿِﻌﲔ ﻓﻘﻮﻟﻪ ½ﺫﻟﻚ¼ ﺃﻯ ﺍﳉﺪﺍﻝ ﻭﺍﻟﻮﻛﺎﻟﺔ ﻋﻨﻬﻢ) .ﺟﻤﻞ( )(٩
) (١٠ﻗﻮﻟﻪ] :ﻳﺴﻮﺀُ ﺑﻪ ﻏﲑﻩ[ ﺩﻝ ﻋﻠﻰ ﻣﺎ ﻗﺪﺭﻩ ﻭﻗﻮﻉ﴿ ﺃﻭ ﻳﻈﻠِﻢ ﻧﻔﺴﻪ﴾ ﰲ ﻣﻘﺎﺑﻠﺘﻪ ﻭﻫﻮ ﺗﺎﺑﻊ ﰲ ﺫﻟﻚ ﻟﻠﻜﺸﺎﻑ ﻭﻫـﻮ ﺃﹶﻇﻬـﺮ ﻣـﺎ ﻗﻴـﻞ
ﰲ ﺍﻵﻳﺔ) .ﻛﺮﺧﻲ(
٣٤٦
www.madinah.in
Madinah Gift Centre
`
ﻳﺠﺪِ اﷲَ َ ُ ْ ً ﻋﻠﻴﻪ ﴿ ُﺛﻢ َ ْ َ ْ ﺻ َْ ِْ َ
)(١
ﻏﻔﻮرا﴾ ﻟﻪ ﴿رﺣ ِ ْ ً ) ﴾(۱۱۰ﺑـﻪ ﴿ َو َ ْ
ﻣـﻦ ﻣﻨﻪ أي ﻳﺘﺐ ﴿ َ ِ٢
ﺴﺘﻐ ِ ِ اﷲَ﴾ ﻳﻈﻠﻢ ﻔ َْﺴ ٗ ﴾ ﻳﻌﻤﻞ ذﻧﺒﺎ ﻗﺎ ﺮا ٢
ﺎن اﷲُ َﻋﻠ ِ ْ ً َﺣﻜِ ْ ً ) ﴾(۱۱۱ﰲ ﺻﻨﻌﻪ ﴿ َو َ ْ
ﻣﻦ
٣
ﻓﺎﻧﻤﺎ َ ْ ِ
ﻳﻜﺴﺒُ ٗ َﻋ ٰ َﻔ ِْﺴ ٖ ﴾ ﻷن وﺑﺎﻟﻪ ﻋﻠﻴﻬﺎ وﻻ ﻳﻀﺮ ﻏﲑه ﴿ َو َ َ ٣ ﻳﻜﺴﺐ ِ ْ ً
اﺛﻤﺎ ﴾ ذﻧﺒﺎ ﴿ َ ِ َ ْ ِ ْ
ﺃﻱ ﻣﻦ ﺍﻟﺬﻧﺐ١٢.
ﺘﺎﻧﺎ﴾ ﺑﺮﻣﻴﻪ ﴿و ﺮﻳﲑﺎ﴾ ﻣﻨﻪ ﴿ َ َ ِ اﺛﻤﺎ﴾ ذﻧﺒﺎ ﻛﺒﲑا ﴿ ُﺛﻢ َ ْﻳﺮم ِ ﺑ ِ ٖ ﺑ َ ِ ْٓ ًٔ ﺌﺔ ﴾ ذﻧﺒﺎ ﺻﻐﲑا ﴿ َ ْاو ِ ْ ً
ﺧﻄﻴـ َ ً ْ ِ ْ
)(٢
ﻤﻞ ﴾ ﲢﻤﻞ ﴿ﺑ ُ ْ َ ً اﺣﺘ َ َ
ﻓﻘﺪ ْ َ ﻳﻜﺴﺐ َ ِ
?
ِ ١٢ . ﺑﺮﻳﺌﺎ ﺷﺨﺼﺎ ﺃﻱ ١٢.ﺯﻳﺪﺍ ﻃﻌﻤﺔ ﺭﻣﻰ ﻛﻤﺎ
:
=
ﻤﺖ﴾ أﺿـﻤﺮت ﴿ﻃﺎٓ ٕ ِ ﻔـ ٌﺔ ًِْ
ﻉ
)(٣
ﻉ رﺣﻤﺘ ٗ ﴾ ﺑﺎﻟﻌـﺼﻤﺔ ﴿ َﻟ َ ْ َﻴﻚ﴾ ﻳﺎ ﳏﻤﺪ ﴿ َو َ ْ َ ُ ﷲ َﻋﻠ ْ َ اﺛﻤﺎ ﻣ ِ ْ ًﻨﺎ) ﴾(۱۱۲ﺑﻴﻨﺎ ﺑﻜﺴﺒﻪ ﴿ َو َ ْﻟﻮ َﻻ َ ْ ُ
ﻓﻀﻞ ا ِ
وﻧﻚ ِ ْ
ﻣـﻦ﴾ ﻔﺴ ُ ْﻢ َو َﻣﺎ َ ُ ْ َ َ اﻻ َا ْ ُ َ ﻠﻮك﴾ ﻋﻦ اﻟﻘﻀﺎء ﺑﺎﳊﻖ ﺑﺘﻠﺒﻴﺴﻬﻢ ﻋﻠﻴـﻚ ﴿ َو َﻣﺎ ُ ِﻀ ْ َ
ﻠﻮن ِ ۤ ﻣﻨْ ُ ْﻢ﴾ ﻣﻦ ﻗﻮم ﻃﻌﻤﺔ ﴿ َ ْ
ان ِﻀ ْ َ
اﻟﺤﻜﻤﺔ﴾ ﻣﺎ ﻓﻴﻪ ﻣﻦ اﻷﺣﻜﺎم ِﺘﺐ﴾ اﻟﻘﺮآن ﴿ َو ْ ِ ْ َ َ زاﺋﺪة ﴿ َ ْ ٍء﴾ ﻷن وﺑﺎل إﺿﻼﳍﻢ ﻋﻠﻴﻬﻢ ﴿ َو َ ْ َ َ
)(٥)(٤
٢ َﻴﻚ ا ْ ﻜ ٰ َ
٢
ﷲ َﻋﻠ ْ َ
اﻧﺰل ا ُ
ﻋﻠﻤﻚ َﻣﺎ َ ْﻟﻢ َ ُ ْ
ﺗﻜﻦ َ ْﻌﻠ َُﻢ﴾ ﻣﻦ اﻷﺣﻜﺎم واﻟﻐﻴﺐ ﴿َو َ َ
)(٦
ﻋﻈ ْ ً )َ ﴿.﴾(۱۱۳ﻻ َﺧ ْ َ ِ ْ
َﻴﻚ﴾ ﺑﺬﻟﻚ وﻏﲑه ﴿ َ ِ ﷲ َﻋﻠ ْ َ
ﻓﻀﻞ ا ِ
ﺎن َ ْ ُ ﴿ َو َ َ َ
ﺍﻟﺜﻠﺚ
ﻗﻮﻟﻪ] :ﺃﻱ ﻳﺘﺐ [ﺃﻱ ﻳﺼﺪﻕ ﰲ ﺍﻟﺘﻮﺑﺔ ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﳎﺮﺩ ﺍﻟﻠﺴﺎﻥ ﻭﻗﻴﺪ ﺑﺎﻟﺘﻮﺑﺔ ﻷﻧﻪ ﻻ ﻳﻨﻔﻊ ﺍﻻﺳـﺘﻐﻔﺎﺭ ﻣـﻊ ﺍﻹﺻـﺮﺍﺭ ،ﻭﻫـﺬﻩ ﺍﻵﻳـﺔﹸ ﺩﻟﹼـﺖ )(١
ﻋﻠﻰ ﺃﻥ ﺍﻟﺘﻮﺑﺔ ﻣﻘﺒﻮﻟﺔ ﻣﻦ ﲨﻴﻊ ﺍﻟﺬﻧﻮﺏ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻛﻔﺮﺍ ﺃﻭ ﻗﺘﻼ ﻋﻤﺪﺍﹰ ﺃﻭ ﻏﺼﺒﺎ ﻟﻸﻣﻮﺍﻝ ﻷﻥ ﺍﻟﺴﻮﺀ ﻭﻇﻠﻢ ﺍﻟﻨﻔﺲ ﻳﻌﻢ ﺍﻟﻜﻞﱠ) .ﻛﺮﺧﻲ(
0 0
0 0
ﻗﻮﻟﻪ] :ﺗﺤ ﻤﻞﹶ[ ﻓﺴﺮ ﺍﻻﻓﺘﻌﺎﻝﹶ ﺑﺎﻟﺘﻔﻌﻞ ﻟﺸﻬﺮﺓ ﺍﻟﺘﻔﻌﻞ ﰲ ﺃﺧﺬ ﺍﻹﰒ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﺑﺎﻟﻌِﺼﻤﺔ[ ﺃﻱ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺻﻐﺎﺋﺮِﻫﺎ ﻭﻛﺒﺎﺋﺮِﻫﺎ) .ﺟﻤﻞ( )(٣
ﻗﻮﻟﻪ] :ﺯﺍﺋﺪﺓ[ ﺃﻱ ﰲ ﺍﳌﻔﻌﻮﻝ ﺍﳌﻄﻠﻖ ﺃﻱ ﺷﻴﺌﺎ ﻣﻦ ﺍﻟﻀﺮﺭ ﻻ ﻗﻠﻴﻼ ﻭﻻ ﻛﺜﲑﺍ) .ﺟﻤﻞ( )(٤
ﻗﻮﻟﻪ] :ﺯﺍﺋﺪﺓ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥ ½ﻳ
ﻀـﺮ ¼ﻳﺘﻌﺪﻯ ﺇﱃ ﺍﳌﻔﻌﻮﻟﹶﲔ ﺑﻨﻔﺴﻪ] .ﻋﻠﻤﻴﺔ[ )(٥
ﻗﻮﻟﻪ] :ﺑﺬﻟﻚ[ ﺃﻱ ﺑﺈﻧﺰﺍﻝ ﺍﻟﻜﺘﺎﺏ ﻭﺍﳊﻜﻤﺔ ﻭﺗﻌﻠﻴﻤِﻪ ﻣﺎ ﱂ ﻳﻜﻦ ﻳﻌﻠﻢ ﻭﻗﻮﻟﻪ ½ﻭﻏﲑِﻩ¼ ﻛﺎﻟﻔـﻀﺎﺋﻞ ﺍﻟـﱵ ﺍﺧـﺘﺺ ـﺎ ﳑـﺎ ﻻ ﻳﻌﻠـﻢ )(٦
ﻛﹸﻨﻬﻪ ﺇﻻ ﺍﷲُ ﻋﺰﻭﺟﻞﹼ) .ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ﴿] :ﻻ ﺧﲑ ﰲ ﻛﺜﲑ ﻣﻦ ﳒﻮٰﻫﻢ﴾[ ﺍﻵﻳﺔ ،ﻓﻴﻪ ﺍﳊﹶﺚﹼ ﻋﻠﻰ ﺍﻟـﺼﺪﻗﹶﺔ ﻭﺍﻷﻣـﺮِ ﺑـﺎﳌﻌﺮﻭﻑ ﻭﺍﻹﺻـﻼﺡِ ﺑـﲔ ﺍﻟﻨـﺎﺱ ﻭﺃﻥﹼ ﻛـﻼﻡ )(٧
ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻻ ﻟﻪ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﰲ ﻫﺬﺍ ﺃﻭ ﳓِﻮﻩ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﻨﺎﺱ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻵﻳﺔ ﻋﺎﻣﺔ ﰲ ﺣﻖ ﲨﻴﻊ ﺍﻟﻨﺎﺱ .ﻭﻗﻴﻞ ﻋﺎﺋﺪ ﺇﱃ ﻗﻮﻡِ ﻃﻌﻤﺔﹶ ﺍﳌﺘﻘﺪﻣﲔ ﰲ ﺍﻟﺬﱢﻛﺮ) .ﻛﺮﺧﻲ( )(٨
ﻗﻮﻟﻪ] :ﺃﻱ ﻣﺎ ﻳﺘﻨﺎﺟﻮﻥ ﻓﻴﻪ[ ﺃﻱ ﺑﻪ ﻭﻗﻮﻟﻪ ½ﻭﻳﺘﺤﺪﺛﹸﻮﻥ¼ ﺗﻔﺴﲑ ﻭﺍﳌﻌﲎ ﻻ ﺧﲑ ﰲ ﻛﺜﲑ ﻣﻦ ﻛﻼﻣﻬﻢ) .ﺟﻤﻞ( )(٩
) (١٠ﻗﻮﻟﻪ] :ﺃﻱ ﻣﺎ ﻳﺘﻨﺎﺟﻮﻥ ﻓﻴﻪ ﻭﻳﺘﺤ ﺪﺛﹸﻮﻥ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﻣﻌﲎ ﺍﻟﻨﺠﻮٰﻯ ﺍﳌﹸﺤﺎﺩﺛﺔ ﻣِﻦ ﺑﻌﺾ ﺍﻟﻘﻮﻡ ﻟﺒﻌﺾ ،ﺇﺛﻨﺎﻥ ﻓﹶﻔﹶﻮ
ﻕ) .ﺻﺎﻭﻱ(
) (١١ﻗﻮﻟﻪ﴿] :ﺇﻻ﴾ ﻧﺠﻮٰﻯ ﴿ﻣﻦ ﺃﹶﻣﺮ ...ﺇﱁ﴾[ ﻗﺪﺭﻩ ﻟﻴﻔﻴﺪ ﺃﻥﹶّ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺘﺼﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻨﺠﻮٰﻯ ﻣﺼﺪﺭ ﻭﰲ ﺍﻟﻜـﻼﻡ ﺣـﺬﻑ ﻣـﻀﺎﻑ ﻭﻗﻴـﻞ
ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄِﻊ ﻷﻥﹼ ½ﻣﻦ¼ ﻟﻸﺷﺨﺎﺹ ﻭﻟﻴﺴﺖ ﻣﻦ ﺟﻨﺲ ﺍﻟﺘﻨﺎﺟِﻲ ﻓﻴﻜﻮﻥ ﲟﻌﲎ ½ﻟﻜﻦ ﻣﻦ ﺃﹶﻣﺮ ﺑﺼﺪﻗﹶﺔ ﻓﻔﻲ ﻧﺠﻮﺍﻩ ﺍﳋﲑ) .ﻛﺮﺧﻲ(
٣٤٧
www.madinah.in
Madinah Gift Centre
`
ﻣﺮﺿﺎت اﷲِ﴾ ﻻ ﻏﲑه ﻣﻦ ذﻟﻚ﴾ اﳌﺬﻛﻮر ﴿ ْ ِ َ ٓ َ
اﺑﺘﻐﺎء ﴾ ﻃﻠﺐ ﴿ َ ْ َ ِ )(٢
ْﻌﻞ ٰ ِ َ
ﻣﻦ ﻔ َ ْ
اﻟﻨﺎس َو َ ْ
ِ ﻣﻌﺮوف﴾) (١ﻋﻤﻞ ﺑﺮ ﴿ َ ْاو ِ ْ َ
اﺻﻼح ﺑَ ْ َ َ ْ ُْ ٍ
ﻣﻦ َ ِ ِ ﻧﺆﺗﻴ ِ﴾ ﺑﺎﻟﻨﻮن واﻟﻴﺎء أي اﷲ ﴿ َ ْ ً أﻣﻮر اﻟﺪﻧﻴﺎ ﴿ َ َ ْ َ
)(٤ )(٣
ﺳـﻮل﴾ ﻓﻴﻤـﺎ
ﺸﺎﻗﻖ﴾ ﳜـﺎﻟﻒ ﴿اﻟﺮ ُ ْ َ ﻋﻈ ْ ً )َ ﴿.﴾(۱۱۴و َ ْ
اﺟﺮا َ ِ ﻓﺴﻮف ُ ْ ِ ْ
ﺒﻊ ﴾ ﻃﺮﻳﻘﺎ ﴿ﻏَ ْ َ َﺳ ِ ْ ِ
ﻴﻞ ْ ُ ْ ِ
اﻟﻤﺆﻣﻨ ِ ْ َ ﴾) (٥أي ﺟﺎء ﺑﻪ ﻣﻦ اﳊﻖ ﴿ ِﻣﻦ َ ْﻌﺪِ َﻣﺎ َﺗ َﺒ َ َﻟ ُ ْاﻟ ُ ٰﺪى﴾ ﻇﻬﺮ ﻟﻪ اﳊﻖ ﺑﺎﳌﻌﺠﺰات ﴿ َو ﻳَ ِ ْ
ﻣﺘﻌﻠﻖ ﺑﻘﻮﻟﻪ﴿:ﻭﻳﺘﺒﻊ﴾١٢.
ﻃﺮﻳﻘﻬﻢ اﻟﺬي ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ اﻟﺪﻳﻦ) (٦ﺑﺄن ﻳﻜﻔﺮ ﴿ ُ َﻧﻮﻟ ٖ َﻣﺎ َ َﺗﻮ ﴾ ﳒﻌﻠﻪ واﻟﻴﺎ ﳌﺎ ﺗﻮﻻه ﻣﻦ اﻟﻀﻼل ﺑﺄن ﳔﻠ ّﻲ ﺑﻴﻨﻪ وﺑﻴﻨﻪ
?
?
ﺃﻱ ﺑﲔ ﺍﳌﺸﺎﻗﻖ ﻭﺑﲔ ﺍﻟﻀﻼﻝ١٢.ﺻﺎﻭﻱ
ﻣﺼ ْ ًا) ﴾(۱۱۵ﻣﺮﺟﻌﺎ ﻫـﻲ)ِ ﴿(٧ان ا َ ﰲ اﻟﺪﻧﻴﺎ ﴿ َو ُ ْﺼﻠ ِ ٖ ﴾ ﻧﺪﺧﻠﻪ ﰲ اﻵﺧﺮة ﴿ َﺟ َ َ
ﻨﻢ﴾ ﻓﻴﺤﱰق ﻓﻴﻬﺎ ﴿ َو َ ٓ َ ْ
ﻉ
ان
ﷲ َﻻ َ ْﻐـ ِ ُ َ ْ ﺳﺎءت َ ِ ﻉ
ﻗﻮﻟﻪ﴿] :ﺃﻭ ﻣﻌﺮﻭﻑ﴾[ ﻫﻮ ﻛﻞ ﻣﺎ ﻳﺴﺘﺤﺴِﻨﻪ ﺍﻟﺸﺮﻉ ﻭﻻ ﻳﻨﻜﺮﻩ ﺍﻟﻌﻘﻞﹸ ﻓﻴﻨﺘﻈﻢ ﻓﻴﻪ ﺃﺻﻨﺎﻑ ﺍﳉﻤﻴﻞ ﻭﻓﻨﻮﻥﹸ ﺃﻋﻤـﺎﻝ ﺍﻟﺒـﺮ ﻛﺎﻟﻜﻠِﻤـﺔ )(١
ﺍﻟﻄﻴﺒﺔ ﻭﺇﻏﺎﺛﺔِ ﺍﳌﹶﻠﻬﻮﻑ ﻭﺍﻟﻘﺮﺽِ ﻭﺇﻋﺎﻧﺔِ ﺍﶈﺘﺎﺝ ﻓﻬﻮ ﺃﻋﻢ ﻣِﻦ ﺍﻟﺼﺪﻗﹶﺔ ﻭﻳﻜـﻮﻥ ﻗﻮﻟـﻪ ﴿ﺃﻭ ﺇﺻـﻼﺡ﴾ ﻋﻄـﻒ ﺧـﺎﺹ ﻋﻠـﻰ ﻋـﺎ ﻡ.
ﻭﻟﻌﻞﹼ ﲣﺼﻴﺺ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺑﺎﻟﺬﱢﻛﺮ ﺃﻥﹼ ﻋﻤﻞ ﺍﳋﲑ ﺍﳌﺘﻌﺪﻱ ﻟﻠﻨﺎﺱ ﺇﻣﺎ ﺇﻳﺼﺎﻝﹸ ﻣﻨﻔﹶﻌﺔٍ ﺃﻭ ﺩﻓﻊ ﻣﻀﺮﺓٍ ﻭﺍﳌﻨﻔﻌـﺔ ﺇﻣـﺎ ﺟـﺴﻤﺎﻧﻴﺔ ﻭﺇﻟﻴـﻪ
ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ ﴿ﺇﻻ ﻣﻦ ﺃﻣﺮ ﺑﺼﺪﻗﺔ﴾ ﻭﺇﻣﺎ ﺭﻭﺣﺎﻧﻴﺔ ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺑﺎﻷﻣﺮ ﺑﺎﳌﻌﺮﻭﻑ ،ﻭﺩﻓﻊ ﺍﻟﻀﺮﺭ ﺃﹸﺷـﲑ ﺇﻟﻴـﻪ ﺑﻘﻮﻟـﻪ ﴿ﺃﻭ ﺇﺻـﻼﺡ
ﺑﲔ ﺍﻟﻨﺎﺱ﴾) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﲨﻞ(
0 0
0 0
ﻗﻮﻟﻪ﴿] :ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ﴾[ ﺍﻹﺷﺎﺭﺓ ﺇﻣﺎ ﻟﻸﻣﺮ ﺑﺄﺣﺪ ﺍﳌﺬﻛﻮﺭﺍﺕ ﻭﺇﻣﺎ ﻷﺣﺪﻫﺎ؛ ﺗﻔﺴﲑﺍﻥ ،ﻭﻛﻼﻡ ﺍﳌﻔﺴﺮ ﳏﺘﻤِﻞ ﻟﻠـﻮﺟﻬﲔ ﺇﺫ )(٢
ﺍﳌﺬﻛﻮﺭ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﺍﻷﻣﺮ ﺑﺎﻷﻣﻮﺭ ﺍﳌﺬﻛﻮﺭﺓ ﻭﺃﻥ ﻳﺮﺍﺩ ﺑﻪ ﻧﻔﺴﻬﺎ .ﻓـﺈﻥ ﻗﻴـﻞ ﻛﻴـﻒ ﻗـﺎﻝ ﴿ﺇﻻ ﻣـﻦ ﺃﻣـﺮ ...ﺇﱁ﴾ ﰒ ﻗـﺎﻝ
﴿ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ﴾ ﻭﻛﺎﻥ ﺍﻷﺻﻞ ½ﻭﻣﻦ ﻳﺄﻣﺮ ﺑﺬﻟﻚ¼ ﺃﺟﻴﺐ ﺑﺄﻧﻪ ﺫﹶﻛﺮ ﺍﻷﻣﺮ ﺑﺎﳋﲑ ﻟﻴﺪﻝﹼ ﺑﻪ ﻋﻠﻰ ﻓﺎﻋﻠـﻪ ﻷﻥ ﻣـﻦ ﺃﻣـﺮ ﺑـﺎﳋﲑ ﺇﺫﺍ
ﺩﺧﻞ ﰲ ﺯﻣﺮﺓِ ﺍﳋﹶﲑﻳﻦ ﻛﹶﺎﻥﹶ ﺍﻟﻔﺎﻋﻞﹸ ﻟﻠﺨﲑ ﺃﹶﺣﺮٰﻯ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﺯﻣﺮﻢ ﰒ ﻗﺎﻝ ﴿ﻭﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ﴾ ﻓﺬﹶﻛﺮ ﻓﺎﻋـﻞﹶ ﺍﳋـﲑ ﻭﻭﻋـﺪﻩ
ﺑﺈﻳﺘﺎﺀ ﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﺇﺫﺍ ﻓﻌﻠﻪ ﺍﺑﺘﻐﺎﺀَ ﻣﺮﺿﺎﺓِ ﺍﷲ ﻭﳚﻮﺯ ﺃﻥ ﻳﺮﺍﺩ ½ﻭﻣﻦ ﻳﺄﻣﺮ ﺑﺬﻟﻚ¼ ﻓﻌﺒﺮ ﻋﻦ ﺍﻷﻣـﺮ ﺑﺎﻟﻔﻌـﻞ ﻷﻥ ﺍﻷﻣـﺮ ﺑﺎﻟﻔﻌـﻞ ﺃﻳـﻀﺎ
ﻓﻌ ﹲﻞ ﻣﻦ ﺍﻷﻓﻌﺎﻝ) .ﻛﺮﺧﻲ ،ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻻ ﻏﲑﻩِ ﻣِﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ[ ﺃﻱ ﻷﻥﹼ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻭﺃﻥﹼ ﻣﻦ ﻓﹶﻌﻞ ﺧﲑﺍ ﺭﻳﺎﺀً ﻭﺳﻤﻌﺔﹰ ﻟﹶﻢ ﻳﺴﺘﺤِﻖ ﺑﻪ ﻣِﻦ ﺍﷲ ﺃﺟﺮﺍﹰ) .ﻛﺮﺧﻲ( )(٣
ﻗﻮﻟﻪ] :ﺑﺎﻟﻨﻮﻥ ﻭﺍﻟﻴﺎﺀ[ ﺃﻱ ﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﲪﺰﺓﹸ ﲟﺜﻨﺎﺓ ﲢﺘﻴـﺔ ﻣﻨﺎﺳـﺒﺔﹰ ﻟﻠﻐﻴـﺐ ﰲ ﻗﻮﻟـﻪ ﴿ﻭﻣـﻦ ﻳﻔﻌـﻞ ﺫﻟـﻚ ﺍﺑﺘﻐـﺎﺀ ﻣﺮﺿـﺎﺓ ﺍﷲ﴾ )(٤
ﻭﺍﻟﺒﺎﻗﹸﻮﻥ ﺑِﻨﻮﻥِ ﺍﻟﻌﻈﹶﻤﺔ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﻟﺘﻔﺎﺕ ﻣﻨﺎﺳﺒﺔﹰ ﻟﻘﻮﻟﻪ ﺍﻵﰐ ﴿ﻧﻮﻟﱢﻪ﴾﴿ ،ﻭﻧﺼﻠِﻪ﴾) .ﻛﺮﺧﻲ(
ﻕﻭﻟﻪ﴿] :ﻭﻳﺘﺒﻊ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ﴾[ ﺃﻱ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺪﻳﻦ ﺍﳊﹶﻨِﻴﻔﻲ ﻭﻫﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥﹼ ﺍﻹﲨﺎﻉ ﺣﺠﺔ ﻻ ﺗﺠﻮﺯ )(٥
ﳐﺎﻟﹶﻔﺘﻬﺎ ﻛﻤﺎ ﻻ ﺗﺠﻮﺯ ﻣﺨﺎﻟﹶﻔﺔﹸ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺟﻤﻊ ﺑﲔ ﺍﺗﺒﺎﻉ ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ ﻭﺑﲔ ﻣﺸﺎﻗﱠﺔِ ﺍﻟﺮﺳﻮﻝ ﺻـﻠﹼﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﰲ ﺍﻟﺸﺮﻁ ﻭﺟﻌﻞ ﺟﺰﺍﺀَﻩ ﺍﻟﻮﻋﻴﺪ ﺍﻟﺸﺪﻳﺪ ﻓﻜﺎﻥ ﺍﺗﺒﺎﻋﻬﻢ ﻭﺍﺟﺒﺎ ﻛﻤﻮﺍﻻﺓ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ) .ﻣﺪﺍﺭِﻙ(
ﻗﻮﻟﻪ] :ﺃﻱ ﻃﺮﻳﻘﻬﻢ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺪﻳﻦ[ ﺗﻔﺴﲑ ﻟـ﴿ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ﴾ ﻻ ﻟـ﴿ﻏﲑ ﺳﺒﻴﻞ ﺍﳌﺆﻣﻨﲔ﴾] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﻫﻲ[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥﹼ ﺍﳌﺨﺼﻮﺹ ﺑﺎﻟﺬﻡ ﳏﺬﻭﻑ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٧
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Madinah Gift Centre
`
ِﻴﺪا) ﴾(۱۱۶ﻋﻦ اﳊﻖ ﴿ ِ ْ ﷲ ََ ْﻣﻦ ْ ِ ْك ِﺑﺎ ِ ﻟﻤﻦ َ ٓ ُ
ذﻟﻚ ِ َ ْ ْ َ َك ﺑ ِ ٖ َو َ ْﻐ ِ ُ َﻣﺎ ُد ْ َ
ون ٰ ِ َ
)(٢ )(١
ان﴾ ﻣﺎ ﴿ ْ ُ ْ َ
ﻳﺪﻋﻮن﴾ ﺿﻠﻼ َﻌ ْ ً
ﻓﻘﺪ َﺿﻞ َ ٰ ﺸﺎء َو َ ْ
اﻧﺜــﺎ﴾ أﺻــﻨﺎﻣﺎ ﻣﺆﻧﺜــﺔ ﻛــﺎﻟﻼت واﻟﻌ ـﺰى وﻣﻨــﺎة ﴿ َو ِ ْ
اﻻ ِ ٰ ً
دوﻧــ ۤ ٖ ﴾ أي اﷲ أي ﻏــﲑه ﴿ ِ ۤ ﻳﻌﺒــﺪ اﳌــﺸﺮﻛﻮن ﴿ ِ ْ
ﻣــﻦ ُ ْ ِ )(٣
ان﴾ ﻣــﺎ
ﻣﺮﻳﺪا) ﴾(۱۱۷ﺧﺎرﺟﺎ ﻋﻦ اﻟﻄﺎﻋـﺔ ﻟﻄـﺎﻋﺘﻬﻢ ﻟ ٣ـﻪ ﻓﻴﻬـﺎ وﻫـﻮ إﺑﻠـﻴﺲ ﴿ َ َ ﺑﻌﺒﺎدﺎ ﴿ ِاﻻ َ ْ ًٰ ٣
)(٥ )(٤
ﻟﻌﻨـ ُ ﺷﻴﻄﻨﺎ ِ ْ ً ﴿ ْ ُْ َ
ﻳﺪﻋﻮن﴾ ﻳﻌﺒﺪون
٣ ٢ ٢
ِﺒﺎدك َ ِﺼ ْ ًﺒﺎ﴾ﺣﻈﺎ ﴿ﻣ ْ ُ ْ ً
وﺿـﺎ)﴾(۱۱۸ ﻻﺗﺨﺬن﴾ ﻷﺟﻌﻠﻦ ﱄ ﴿ ِ ْ
ﻣﻦ ﻋ َ ِ َ ﻗﺎل﴾أي اﻟﺸﻴﻄﺎن ﴿ َ َ ِ َ اﷲُۘ﴾ أﺑﻌﺪه ﻋﻦ رﲪﺘﻪ ﴿ َو َ َ
ﻭﻗﻒ ﻻﺯﻡ
ﻗﻮﻟﻪ] :ﺑﻌﻴﺪﺍ ﻋﻦ ﺍﳊﻖ[ ﺃﻱ ﻓﺈﻥﹼ ﺍﻟﺸﺮﻙ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉِ ﺍﻟﻀﻼﻟﺔ ﻭﺃﺑﻌﺪﻫﺎ ﻋﻦ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻻﺳﺘﻘﺎﻣﺔِ ﻛﻤﺎ ﺃﻧﻪ ﺍﻓﺘﺮﺍﺀ ﻭﺇﰒ ﻋﻈﻴﻢ ﻭﻟﺬﻟﻚ )(١
ﺟﻌﻞ ﺍﳉﺰﺍﺀ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻃﻴﺔ ﴿ﻓﻘﺪ ﺿﻞ ...ﺇﱁ ﴾ﻭﻓﻴﻤﺎ ﺳﺒﻖ ﴿ﻓﻘﺪ ﺍﻓﺘﺮﻯ ﺇﲦﺎ ﻋﻈﻴﻤﺎ﴾ ﺣﺴﺒـَﻤﺎ ﻳﻘﺘﻀﻴﻪ ِﺳﺒﺎﻕ ﺍﻟﻨﻈﻢ ﺍﻟﻜـﺮﱘ
ﻭﺳِﻴﺎﻗﹸﻪ .ﻭﺧﺘﻤﺖ ﺍﻵﻳﺔ ﺍﳌﺘﻘﺪﻣﺔ ﺑﻘﻮﻟﻪ ﴿ﻓﻘﺪ ﺍﻓﺘﺮﻯ﴾ ﻭﻫﺬﻩ ﺑﻘﻮﻟﻪ ﴿ﻓﻘﺪ ﺿﻞ﴾ ﻷﻥ ﺍﻷُﻭﱃ ﰲ ﺷﺄﻥ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻢ ﻋﻨﺪﻫﻢ ﻋﻠﻢ
ﺑﺼﺤﺔ ﻧﺒﻮﺗﻪ ﻭﺃﻥﹼ ﺷﺮﻳﻌﺘﻪ ﻧﺎﺳﺨﺔ ﳉﻤﻴﻊ ﺍﻟﺸﺮﺍﺋﻊ ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﻛﺎﺑﺮﻭﺍ ﰲ ﺫﻟﻚ ﻭﺍﻓﺘﺮﻭﺍ ﻋﻠﻰ ﺍﷲ ﻭﻫﺬﻩ ﰲ ﺷﺄﻥ ﻗﻮﻡ ﻣﺸﺮﻛﲔ ﻟﻴﺲ
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0 0
ﳍﻢ ﻛﺘﺎﺏ ﻭﻻ ﻋﻨﺪﻫﻢ ﻋﻠﻢ ﻓﻨﺎﺳﺐ ﻭﺻﻔﻬﻢ ﺑﺎﻟﻀﻼﻝ ﻭﺃﻳﻀﺎ ﻓﻘﺪ ﺗﻘﺪﻡ ﻫﻨﺎ ﺫﻛﺮ ﺍﳍﺪﻯ ﻭﻫﻮ ﺿﺪ ﺍﻟﻀﻼﻝ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﲰﲔ(
ﻗﻮﻟﻪ] :ﻣﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺇﻥ﴾ ﻧﺎﻓﻴﺔ ﲟﻌﲎ ½ﻣﺎ¼ ﻭﻛﺬﺍ ﻣﺎ ﺑﻌﺪ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﻳﻌﺒﺪ ﺍﳌﺸﺮﻛﻮﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﺪﻋﺎﺀ ﻫﻬﻨﺎ ﲟﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳌﺮﺍﺩ ﰲ ﺍﻵﻳﺔ ﺍﳌﺸﺮﻛﻮﻥ ﻻ ﺍﳌﺴﻠﻤﻮﻥ ﻓﻔﻴﻪ ﺭﺩ ﻋﻠﻰ )(٣
ﺍﻟﻮﻫﺎﺑﻴﺔ ﻭﻏﲑِﻫﻢ ﻣِﻦ ﺍﻟﻔِﺮﻕ ﺍﻟﻀﺎﻟﹼﺔِ ﺣﻴﺚ ﺍﻧﻄﹶﻠﹶﻘﹸﻮﺍ ﺇِﻟﹶﻰ ﺁﻳﺎﺕٍ ﻧﺰﻟﹶﺖ ﻓِﻲ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﻓﹶﺠﻌﻠﹸﻮﻫﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻨِﲔ ،ﻭﻛﹶﺎﻥﹶ ﺍﺑﻦ ﻋﻤﺮ ﻳﺮﺍﻫﻢ
ﺕ ﻧﺰﻟﹶﺖ ﻓِﻲ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﻓﹶﺠﻌﻠﹸﻮﻫﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻤﺆﻣِﻨِﲔ) .¼ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[ ﺷِﺮﺍﺭ ﺧﻠﹾﻖِ ﺍﷲ ﻭﻗﹶﺎﻝﹶ ½ﺇِﻧﻬﻢ ﺍﻧﻄﹶﻠﹶﻘﹸﻮﺍ ﺇِﻟﹶﻰ ﺁﻳﺎ ٍ
ﻗﻮﻟﻪ] :ﻳﻌﺒﺪﻭﻥ ﺑﻌﺒﺎﺩﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻫﻨﺎ ﲟﻌﲎ ﺍﻟﻌﺒﺎﺩﺓ ﻷﻥ ﻣﻦ ﻋﺒﺪ ﺷﻴﺌﺎ ﺩﻋﺎﻩ ﰲ ﺣﻮﺍﺋِﺠﻪ) .ﺷِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ﴿] :ﻭﺇﻥ ﻳﺪﻋﻮﻥ ﺇﻻ ﺷﻴﻄـٰﻨﺎ﴾[ ﺃﻱ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﻣﺮﻫﻢ ﺑﻌﺒﺎﺩﺎ ﻭﺃﻏـﺮﺍﻫﻢ ﻋﻠﻴﻬـﺎ ﻓﻜﺎﻧـﺖ ﻃﺎﻋﺘـﻬﻢ ﻟـﻪ ﻋﺒـﺎﺩﺓ ﻟـﻪ ﻭﺍﳌﹶﺮﻳـﺪ )(٥
ﻭﺍﳌﺎﺭِﺩ ﻫﻮ ﺍﻟﺬﻱ ﺑﻠﻎ ﺍﻟﻐﺎﻳﺔ ﰲ ﺍﻟﺸﺮ ﻭﺍﻟﻔﺴﺎﺩ ﻳﻘﺎﻝ ﻣﺮﺩ ﻣِﻦ ﺑﺎﺑﻲ ﻧﺼﺮ ﻭﻇﺮﻑ ﺇﺫﺍ ﻋﺘﺎ ﻭﺗﺠﺒﺮ ﻓﻬﻮ ﻣﺎﺭﺩ ﻭﻣﺮِﻳﺪ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺃﹶﺩﻋﻮﻫﻢ ﺇﱃ ﻃﺎﻋﱵ[ ﺃﻱ ﻓﻬﻢ ﺃﻭﻟﻴﺎﺅﻩ ﻭﻫﻢ ﺗﺴﻌﻤﺌﺔ ﻭﺗﺴﻌﺔ ﻭﺗﺴﻌﻮﻥ ﻣﻦ ﻛﻞ ﺃﻟﻒ ﻓﻴـﺪﺧﻞ ﺍﳉﻨـﺔﹶ ﻣِـﻦ ﻛـﻞ ﺃﻟـﻒ ﻭﺍﺣـﺪ )(٦
ﻟﻘﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ))ﻣﺎ ﺃﻧﺘﻢ ﻓﻴﻤﻦ ﺳِﻮﺍﻛﻢ ﺇﻻ ﻛﺎﻟﺸﻌﺮﺓِ ﺍﻟﺒﻴﻀﺎﺀِ ﰲ ﺍﻟﺜﱠﻮﺭِ ﺍ َﻷﺳﻮﺩِ(() .ﺧﻄﻴﺐ(
ﻗﻮﻟﻪ] :ﻭﻗﺪ ﻓﹸﻌِﻞ ﺫﻟﻚ ﺑﺎﻟﺒﺤﺎﺋﺮ[ ﲨﻊ ﺑﺤِﲑﺓ ﻭﻫﻲ ﺃﻥ ﺗﻠِﺪ ﺍﻟﻨﺎﻗﺔﹸ ﺃﺭﺑﻌﺔﹶ ﺑﻄـﻮﻥٍ ﻭﺗـﺄﰐ ﰲ ﺍﳋـﺎﻣﺲ ﺑـﺄﻧﺜٰﻰ ﻓﻜـﺎﻧﻮﺍ ﻳﺘﺮﻛﻮـﺎ ﻓـﻼ )(٧
ﻳﺤﻤِﻠﻮﻥ ﻋﻠﻴﻬﺎ ﻭﻻ ﻳﺄﺧﺬﻭﻥ ﻧِﺘﺎﺟﻬﺎ ﻭﻳﺠﻌﻠﻮﻥ ﻟﺒﻨﻬﺎ ﻟﻠﻄﹶﻮﺍﻏﻴﺖ ﻭﻳﺸﻘﱡﻮﻥ ﺁﺫﺍﻧﻬﺎ ﻋﻼﻣﺔﹰ ﻋﻠﻰ ﺫﻟﻚ ،ﻗﺎﻝ ﺗﻌـﺎﱃ ﴿ﻣـﺎ ﺟﻌـﻞ ﺍﷲُ ﻣـﻦ
ﺑﺤﲑﺓ ...ﺇﱁ﴾] .ﺍﳌﺎﺋﺪﺓ[) .ﺟﻤﻞ(
ﻻﻣـﺮﻧ ُ ْﻢ ﻓﻠﻴﻐﲑﻥﹼ ﺧﻠﻖ ﺍﷲ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﻫﻮ ﺍﳋِﺼﺎﺀ ،ﻭﻗـﺎﻝ ﺃﻧـﺲ :ﻣﻨـﻪ ﺍﳋِـﺼﺎﺀ ،ﻭﻗـﺎﻝ ﺍﳊـﺴﻦ ﻫـﻮ ﺍﻟﻮﺷـﻢ.
ﻗﻮﻟﻪَ ﴿] :و َ ٰ ُ َ )(٨
Å
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Madinah Gift Centre
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ﻓﻘﺪ َﺧ ِ َ ُﺧ ْ َ ًاﻧﺎ ﻣ ِ ْ ًﻨﺎ ) ﴾(۱۱۹ﺑﻴﻨﺎ ﳌﺼﲑه إﱃ اﻟﻨﺎر اﳌﺆﺑﺪة ﻋﻠﻴﻪ ﴿ َ ﻌ ُِﺪ ُْﻢ﴾ﻣﻦﻃﻮل اﻟﻌﻤـﺮ ﴿ َو ُ َ ْ
ﻳﻤﻨـﻴ ِ ْﻢ﴾) (١ﻧﻴـﻞ أي ﻏﲑه ﴿ َ َ ْ
ﺃﻱ ﺑﻄﻮﻝ ﺍﻟﻌﻤﺮ ﻭﻏﲑﻩ ﺍﳌﺬﻛﻮﺭ١٢.
ورا) ﴾ (۱۲۰ﺑﺎﻃﻼ)﴿(٢ا ُوﻟٓ ٰ ِ َﻚ )ْٰ َ (٣
ﻣﺎو ُ ْﻢ اﻵﻣﺎل ﰲ اﻟﺪﻧﻴﺎ وأن ﻻ ﺑﻌﺚ وﻻ ﺟﺰاء ﴿ َو َﻣﺎ َ ﻌ ُِﺪ ُُﻢ ْ ٰ ُ
اﻟﺸﻴﻄﻦ ﴾ ﺑﺬﻟﻚ ﴿ ِاﻻ ُ ُ ْ ً
?
ﻳﻦ اﻻﻧ ْ ٰﺮ ُ ٰ ِ
ﺧﻠﺪِ ْ َ ﺗﺤﺘ ِ َﺎ ْ َ ﺗﺠﺮي ِ ْ
ﻣﻦ َ ْ ﺟﻨﺖ َ ْ ِ ْ
ﺳﻨﺪﺧﻠُ ُ ْﻢ َ ٍ ﻋﻤﻠﻮا ِ ٰ
اﻟﺼﻠﺤﺖِ َ ُ ْ ِ ﻳﻦ َ ُ ْ
ﻣﻨﻮا َو َ ِ ُ ﻣﺤﻴﺼﺎ) ﴾ (۱۲۱ﻣﻌﺪﻻ )َ ﴿(٤و ِ
اﻟﺬ ْ َ ﻳﺠﺪون َﻋﻨْ َﺎ َ ِ ْ ً
ﻨﻢ َو َﻻ َ ِ ُ ْ َ
َﺟ َ ُ
ﻗﻴﻼ) ﴾ (۱۲۲أي ﻗﻮﻻ اﺻﺪق ِ َ
ﻣﻦ اﷲِ ِ ْ ً ﻣﻦ﴾ أي ﻻ أﺣﺪ)ُ َ ْ َ ﴿ (٦ ﻓﻴ َ ۤﺎ َ َ ً
)(٧ )(٥
وﻋﺪ اﷲِ َﺣﻘﺎ﴾ أي وﻋﺪﻫﻢ اﷲ ذﻟﻚ وﺣﻘﻪ ﺣﻘﺎ ﴿ َو َ ْ
اﺑﺪا َ ْ َ ِْ
ﻟﻴﺲ﴾ اﻷﻣﺮ)...........................................(١٠
وﻧﺰل ﳌﺎ اﻓﺘﺨﺮ اﳌﺴﻠﻤﻮن وأﻫﻞ اﻟﻜﺘﺎبَ ْ َ ﴿ :
)(٩ )(٨
ﻓﻴﺴﺘﺪﻝﹼ ﺑﺎﻵﻳﺔ ﻋﻠﻰ ﲢﺮﱘ ﺍﳋِﺼﺎﺀ ﻭﺍﻟﻮﺷﻢ ﻭﻣﺎ ﺟﺮﻯ ﳎﺮﺍﻩ ﻣﻦ ﺍﻟﻮﺻﻞ ﰲ ﺍﻟﺸﻌﺮ ﻭﺍﻟـﺘﻔﻠﹼﺞ ﻭﻫـﻮ ﺑـﺮﺩ ﺍﻷﺳـﻨﺎﻥ ﻭﺍﻟـﻨﻤﺺ ﻭﻫـﻮ
ﻧﺘﻒ ﺍﻟﺸﻌﺮ ﻣِﻦ ﺍﻟﻮﺟﻪ) .ﺍﻹﻛﻠﻴﻞ ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻳﻌﺪﻫﻢ ﻭﻳﻤﻨﻴﻬﻢ﴾[ ﺃﺷﺎﺭ ﺍﳌﻔﺴﺮ ﺇﱃ ﺃﻥﹼ ﻣﻔﻌﻮﻟﻴﻬﻤﺎ ﳏﺬﻭﻓﺎﻥ ﻭﺍﻟﻀﻤﲑﺍﻥ ﻟــ﴿ﻣﻦ﴾ ﻭﺍﳉﻤـﻊ ﺑﺎﻋﺘﺒـﺎﺭ ﻣﻌﻨﺎﻫـﺎ ﻛﻤـﺎ ﺃﻥﹼ )(١
ﺍﻹﻓﺮﺍﺩ ﰲ ﴿ﻳﺘﺨﺬ﴾ ﻭ﴿ﺧﺴﺮ﴾ ﺑﺎﻋﺘﺒﺎﺭ ﻟﻔﻈﻬﺎ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺎﻃﻼ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻐﺮﻭﺭ ﻫﻮ ﺇﻳﻬﺎﻡ ﺍﻟﻨﻔـﻊ ﻓﻴﻤـﺎ ﻓﻴـﻪ ﺍﻟـﻀﺮﺭ ﻭ½ﻓﹸﻌـﻮﻝ¼ ﻣـﻦ ﺃﻭﺯﺍﻥ ﺍﳌﺒﺎﻟﻐـﺔ ﻓﻤﻌﻨـﺎﻩ ﺃﻧـﻪ ﻛـﺜﲑ ﺍﻟﻐـﺮﻭﺭ )(٢
ﻭ﴿ﻏﹸﺮﻭﺭﺍ﴾ ﻳﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻮﻻ ﺛﺎﻧﻴﺎ ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻔﻌﻮﻻ ﻣﻦ ﺃﹶﺟﻠﻪ ﻭﺃﻥ ﻳﻜﻮﻥ ﻧﻌﺖ ﻣﺼﺪﺭ ﳏﺬﻭﻑ ﺃﻱ ﻭﻋﺪﺍ ﺫﺍ ﻏﹸﺮﻭﺭ ﻭﺃﻥ
ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ﻋﻠﻰ ﻏﲑ ﺍﳌﺼﺪﺭ ﻷﻥ ﻗﻮﻟﻪ ﴿ﻳﻌﺪﻫﻢ﴾ ﰲ ﻗﻮﺓ ﻳﻐﺮﻫﻢ ﺑِﻮﻋﺪﻩ) .ﻛﺮﺧﻲ(
0 0
0 0
ﻗﻮﻟﻪ] :ﺃﻭﻟﺌﻚ[ ﺇﺷﺎﺭﺓ ﻷﻭﻟﻴﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ ﲟﺮﺍﻋﺎﺓ ﻣﻌﲎ ﴿ﻣﻦ﴾ ﻭﻫﻮ ﻣﺒﺘـﺪﺃ ﺃﻭﻝﹸ ﻭ﴿ َ ْ ٰ
ﻣـﺎو ُ ْﻢ ﴾ ﻣﺒﺘـﺪﺃ ﺛـﺎﻥ ﻭ﴿ﺟﻬـﻨﻢ﴾ ﺧﺒـﺮ ﺍﻟﺜـﺎﱐ )(٣
ﻭﺍﳉﻤﻠﺔ ﺧﺒﺮ ﺍﻷﻭﻝ) .ﺟﻤﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻣﻌﺪِﻻﹰ[ ﻳﺸﲑ ﺇﱃ ﺃﻥﹼ ﴿ﳏﻴﺼﺎ﴾ ﻣـﺼﺪﺭ ﻭﻗﻮﻟـﻪ ﴿ﻋﻨـﻬﺎ﴾ ﺻـﻠﺔ ﻣﻘـﺪﻡ ﻋﻠﻴـﻪ ﻭﺃﺟـﺎﺯ ﺍﻟﺮﺿـﻲ ﻋﻤﻠﹶـﻪ ﰲ ﺍﻟﻈـﺮﻑ ﺍﳌﺘﻘـﺪﻡ )(٤
ﻭﺍﺧﺘﺎﺭﻩ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻭﻗﺪ ﳚﻌﻞ ﺣﺎﻻ ﻣﻨﻪ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻋﺪﻫﻢ ﺍﷲ ﺫﻟﻚ ﻭﺣﻘﱠﻪ ﺣﻘﹼﺎ[ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﴿ﻭﻋﺪ ﺍﷲِ﴾ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺍﳌﺆﻛﱢـﺪ ﻷﻥ ﻣـﻀﻤﻮﻥ ﺍﳉﻤﻠـﺔ ﺍﻹﲰﻴـﺔ )(٥
ﺍﻟﱵ ﻗﺒﻠﻪ ﴿ﻭﻋﺪ﴾ ﻭ﴿ﺣﻘﺎ﴾ ﻣﻨﺼﻮﺏ ﺑﻔﻌﻞ ﳏﺬﻭﻑ ﻭﻳﺼﺢ ﻧﺼﺒﻪ ﻋﻠﻰ ﺍﳊﺎﻝ) .ﻛﺮﺧﻲ(
ﺃﺣﺪ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥﹼ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﲟﻌﲎ ﺍﻟﻨﻔﻲ ﻭﻫﻮ ﻛﺎﻟﺪﻟﻴﻞ ﻟِﻤﺎ ﻗﺒﻠﻪ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ َ )(٦
ﻗﻮﻟﻪ﴿] :ﻗﻴﻼ﴾ ﺃﻱ ﻗﻮﻻ[ ﻧﺒﻪ ﺑﻪ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﻘِﻴﻞ ﻣﺼﺪﺭ ﻛﺎﻟﻘﻮﻝ ﻭﺍﻟﻘﺎﻝ) .ﻛﺮﺧﻲ( )(٧
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺳﺒﺐ ﻧﺰﻭﻝ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻭﻓﹾﻖ ﻋﺎﺩﺗﻪ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻭﻧﺰﻝ ﳌﺎ ﺍﻓﺘﺨﺮ ﺍﳌﺴﻠﻤﻮﻥ ...ﺇﱁ[ ﺃﻱ ﻓﻘﺎﻝ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺃﻱ ﺑﻌﻀﻬﻢ :ﻛﺘﺎﺑﻨﺎ ﻗﺒـﻞ ﻛﺘـﺎﺑﻜﻢ ﻭﻧﺒﻴﻨـﺎ ﻗﺒـﻞ ﻧﺒـﻴﻜﻢ ﻓـﻨﺤﻦ )(٩
ﺃﹶﻭﱃ ﺑﺎﷲ ﺃﻱ ﺑﺜﻮﺍﺑﻪ ﻣﻨﻜﻢ ﺃﻱ ﻓﻨﺤﻦ ﺃﻓﻀﻞ ﻭﻗﺎﻝ ﺍﳌﺴﻠﻤﻮﻥ ﻧﺒﻴﻨﺎ ﺧﺎﺗﻢ ﺍﻟﻨﺒـﻴﲔ ﻭﻛﺘﺎﺑﻨـﺎ ﻳﻘـﻀﻲ ﻋﻠـﻰ ﺳـﺎﺋﺮ ﺍﻟﻜﺘـﺐ ﻭﳓـﻦ ﺁﻣﻨـﺎ
ﺑﻜﺘﺎﺑﻜﻢ ﻭﺃﻧﺘﻢ ﱂ ﺗﺆﻣﻨﻮﺍ ﺑﻜﺘﺎﺑﻨﺎ ﻓﻨﺤﻦ ﺃﹶﻭﱃ ﺑﺎﷲ ﻣﻨﻜﻢ) .ﺟﻤﻞ(
) (١٠ﻗﻮﻟﻪ﴿] :ﻟﻴﺲ﴾ ﺍﻷﻣﺮ[ ﺍﳌﺮﺍﺩ ﺑﺎﻷﻣﺮ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﻭﻋﺪ ﺍﷲ ﺑﻪ ﺃﻱ ﻟﻴﺲ ﻣﺎ ﻭﻋﺪ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻟﺜـﻮﺍﺏ ﻣﻨﻮﻃـﺎ ﺃﻱ ﻣﺮﺗﺒِﻄـﺎ ﺑﺄﻣـﺎﻧﻴﻜﻢ
ﻭﻣﺘﺮﺗﺒﺎ ﻋﻠﻴﻬﺎ ﻭﻻ ﺑﺄﻣﺎﱐ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺑﻞ ﻫﻮ ﻣﻨﻮﻁ ﻭﻣﺮﺗﺒﻂ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ) .ﲨﻞ(
٣٥٠
www.madinah.in
Madinah Gift Centre
`
? ﺃﻱ ﻣﻌﻠﻘﺎ١٢.
ﻳﺠﺰ َ ﺑ ِ ٖ ﴾ إﻣﺎ ﰲ اﻵﺧﺮة أو ﰲ اﻟﺪﻧﻴﺎ ﺑﺎﻟﺒﻼء ﻌﻤﻞ ُ ْٓ ً ﻣﻨﻮﻃﺎ ﴿ ِ َ َ ِ ُ ْ
)(٢ )(١
ﺳﻮءا ْ ِﺘﺐ﴾ ﺑﻞ ﺑﺎﻟﻌﻤﻞ اﻟﺼﺎﱀ ﴿ َ ْ
ﻣﻦ ْ َ ْ اﻣﺎ ِ اَ ْ ِﻞ ا ْ ﻜ ٰ ِ
ﺑﺎﻣﺎﻧﻴﻜﻢ َو َ ۤﻻ َ َ
وﻟﻴﺎ﴾ ﳛﻔﻈﻪ ﴿و َﻻ َ ِﺼ ْ ًا) ﴾ (۱۲۳ﳝﻨﻌﻪ ﻣﻨﻪ)َ﴿ (٤و دون اﷲِ﴾ أي ﻏﲑه ﴿ َ ِ واﳌﺤﻦ ﻛﻤﺎ ورد ﰲ اﳊﺪﻳﺚ ﴿ َو َﻻ َ ِ ْ
ﻳﺠﺪ َﻟ ٗ ِ ْ
)(٣
٢
ﻣﻦ ُ ْ ِ
٢
ﻳﺪﺧﻠﻮن﴾ ﺑﺎﻟﺒﻨﺎء ﻟﻠﻤﻔﻌﻮل واﻟﻔﺎﻋﻞ ﴿ ْ َ َ
اﻟﺠﻨﺔ َو َﻻ )(٦ ﻣﺆﻣﻦ َ ُ
ﻓﺎوﻟٓ ٰ ِ َﻚ ُ ْ َ ُ ْ َ ﻣﻦ َذ َ ٍ َ ْاو ا ُﻧ ْ ٰ َو َُﻮ ُ ْ ِ ٌ
اﻟﺼﻠﺤﺖِ ِ ْ
ﻣﻦ ِ ٰ ﻌﻤﻞ﴾ ﺷﻴﺌﺎ ﴿ ِ َ
)(٥
ﻣﻦ ْ َ ْ َ ْ
)(٨
وﺟ َ ـ ٗ ﴾ أي اﻧﻘـﺎد وأﺧﻠـﺺ ﻋﻤﻠـﻪ
اﺳﻠ ََﻢ َ ْ
ﻣﻤﻦ َ ْ
دﻳﻨﺎ ْ اﺣﺴﻦ ِ ْ ً
)(٧
ﻣﻦ﴾ أي ﻻ أﺣﺪ ﴿ َ ْ َ ُ َﻤﻮن َ ﻘ ِ ْ ًا) ﴾ (۱۲۴ﻗﺪر ﻧﻘﺮة اﻟﻨﻮاة ﴿ َو َ ْ
ُ ْﻳﻈﻠ ُ ْ َ
ﻴﻢ﴾)(٩اﳌﻮاﻓﻘﺔ ﳌﻠﺔ اﻹﺳﻼم .........................................
ﻣﻠﺔ ِ ْاﺑﺮٰ ِ ْ َ ﻣﺤﺴﻦ﴾ ﻣﻮﺣﺪ ﴿و َ
اﺗﺒ َﻊ ِ َ ﴿ َو َُﻮ ُ ْ ِ ٌ
ﻗﻮﻟﻪ] :ﺍﻷﻣﺮ ﻣﻨﻮﻃﺎ[ ﺃﺷﺎﺭ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺍﺳﻢ ﴿ﻟﻴﺲ﴾ ﺿﻤﲑ ﻋﺎﺋﺪ ﻋﻠﻰ ½ﺍﻷﻣﺮ¼ ﻭﻗﻮﻟﻪ ﴿ﺑﺄﻣـﺎﻧﻴﻜﻢ﴾ ﻣﺘﻌﻠﱢـﻖ ﲟﺤـﺬﻭﻑ ﺧﺒﺮﻫـﺎ )(١
ﺃﻱ ﻣﻨﻮﻃﺎ ﲟﻌﲎ ﻣﺘﻌﻠﹼﻘﺎ ﻭﻣﺮﺗﺒﻄﺎ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺇﻣﺎ ﰲ ﺍﻵﺧﺮﺓ[ ﺃﻱ ﺣﺘﻢ ﰲ ﺣﻖ ﺍﻟﻜﺎﻓﺮ ﻭﺃﻣﺎ ﻣﻦ ﻣﺎﺕ ﻋﺎﺻﻴﺎ ﻭﱂ ﻳﺘﺐ ﻓﺘﺤﺖ ﺍﳌﺸﻴﺌﺔِ) .ﺻﺎﻭﻱ ،ﺟﻤﻞ( )(٢
ﻗﻮﻟﻪ] :ﰲ ﺍﳊﺪﻳﺚ[ ﺃﻱ ﺍﳌﹸﺨﺮﺝ ﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑِﻩ ﺃﻥﹼ ﺃﺑﺎ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳌﹼﺎ ﻧﺰﻟﺖ ﻗﺎﻝ ﻳﺎﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﹼﻢ )(٣
ﻭﺃﻳﻨﺎ ﱂ ﻳﻌﻤﻞِ ﺍﻟﺴﻮﺀَ ﻭﺇﻧﺎ ﳌﹶﺠﺰِﻳﻮﻥ ﺑﻜﻞ ﺳﻮﺀ ﻋﻤﻠﻨﺎﻩ ﻓﻘﺎﻝ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺃﹶﻣﺎ ﺃﻧﺖ ﻭﺃﺻﺤﺎﺑﻚ ﺍﳌﺆﻣﻨـﻮﻥ ﻓﺘﺠـﺰﻭﻥ ﺑـﺬﻟﻚ
ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﺗﻠﻘﹶﻮﺍ ﺍﻟﻠﹶﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻜﻢ ﺫﻧﻮﺏ ﻭﺃﻣﺎ ﺍﻵﺧﺮﻭﻥ ﻓﻴﺠﻤﻊ ﳍﻢ ﺫﻟﻚ ﺣﱴ ﻳﺠﺰﻭﺍ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ .ﻭﻗﻴـﻞ ﳌﹼـﺎ ﻧﺰﻟـﺖ ﻫـﺬﻩ
ﺍﻵﻳﺔﹸ ﻗﺎﻝ ﺃﺑﻮﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻤﻦ ﻳﻨﺠﻮ ﻣﻊ ﻫﺬﺍ ﻳﺎﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻓﻘﺎﻝ ﺭﺳـﻮﻝﹸ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﺃﹶﻣـﺎ
0 0
0 0
ﺗﻤﺮﺽ ﺃﻭ ﻳﺼﻴﺒﻚ ﺍﻟﺒﻼﺀُ؟ ﻗﺎﻝ ﺑﻠﻰ ﻳﺎﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ،ﻗﺎﻝ ﻫﻮ ﺫﻟﻚ) .ﻛﺮﺧﻲ ،ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﳝﻨﻌﻪ ﻣﻨﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﻮﱄﹼ ﻭﺍﻟﻨـﺼﲑ ﺑِﺤـﺴﺐِ ﺍﻷﻭﺻـﺎﻑ ﻭﺍﻵﺛـﺎﺭ ﻛﻤـﺎ ﺃﻥﹼ ﺑﻴﻨـﻬﻤﺎ ﻓﺮﻗـﺎ ﰲ ﺍﻟﺘﺤﻘـﻖ ﺑـﺎﻟﻌﻤﻮﻡ )(٤
ﻭﺍﳋﺼﻮﺹ ﻣﻦ ﻭﺟﻪ ﻷﻥ ﺍﻟﻮﱄ ﻗﺪ ﻳﻀﻌﻒ ﻋﻦ ﺍﻟﻨﺼﺮﺓ ،ﻭﺍﻟﻨـﺼﲑ ﻗـﺪ ﻻ ﻳﻜـﻮﻥ ﻣﺎﻟﻜـﺎ ﻓـﻼ ﻳﻠـﺰﻡ ﺍﻟﺘﻜـﺮﺍﺭ ﺍﳌﺘـﻮﻫﻢ ﻣـﻦ ﺗﻘـﺎﺭﺏ
ﻣﻔﻬﻮﻣﻴﻬﻤﺎ ﻓﹶﺎﻓﹾﻬﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺷﻴﺌﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﴿ﻣِﻦ﴾ ﺗﺒﻌﻴﻀﻴﺔ ﻭﺫﻟﻚ ﻷﻧﻪ ﻻ ﻳﻤﻜِﻦ ﺃﺣﺪﺍﹰ ﺃﻥ ﻳﻌﻤﻞ ﲨﻴﻊ ﺍﻟﻄﺎﻋﺎﺕ) .ﲨﻞ( )(٥
ﻗﻮﻟﻪ] :ﺑﺎﻟﺒِﻨﺎﺀ ﻟﻠﻤﻔﻌﻮﻝ[ ﺃﻱ ﻓﺎﳉﻨﺔ ﻣﻔﻌﻮﻝ ﺛﺎﻥٍ ﻷﻧﻪ ﻣِﻦ ½ﺃﹶﺩﺧﻞﹶ¼ ﻭﻗﻮﻟﻪ ½ﻭﻟﻠﻔﺎﻋﻞ¼ ﺃﻱ ﻓﺎﳉﻨﺔﹸ ﻫﻮ ﺍﳌﻔﻌﻮﻝ ﻷﻧﻪ ﻣِﻦ ½ﺩﺧﻞﹶ¼) .ﲨﻞ( )(٦
ﻗﻮﻟﻪ] :ﺃﻱ ﻻ ﺃﺣﺪ [ﺃﻱ ﻓﻬﻮ ﺍﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﻭﻗﻮﻟﻪ ﴿ﺩِﻳﻨﺎ﴾ ﲤﻴﻴﺰ ﻣﺤﻮﻝ ﻋﻦ ﺍﳌﺒﺘﺪﺃ ﻭﻗﻮﻟﻪ ﴿ﳑﻦ ﺃﺳﻠﻢ﴾ ﻣﺘﻌﻠﱢﻖ ﺑـ﴿ﺃﺣـﺴﻦ﴾ )(٧
ﻓﻬﻲ ﻣﻦ ﺍﳉﺎﺭﺓ ﻟﻠﻤﻔﻀﻮﻝ ﻭ﴿ﷲ﴾ ﻣﺘﻌﻠﻖ ﺑـ﴿ﺃﺳﻠﻢ﴾ ) .ﺳﻤِﲔ(
ﻗﻮﻟﻪ] :ﺃﻱِ ﺍﻧﻘﹶﺎﺩ ﻭﺃﹶ ﺧﻠﹶﺺ ﻋﻤﻠﹶﻪ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﺑـ½ﺍﻟﻮﺟﻪ¼ ﺍﻟﻌﻤﻞﹸ ﻭﺑــ½ﺍﻹﺳـﻼﻡ¼ ﺍﻻﻧﻘﻴـﺎﺩ ﻭﺍﻹﺧـﻼﺹ ﰲ ﺍﻟﻌﻤـﻞ ﻻ ﺍﻟـﺪﻳﻦ )(٨
ﺍﻹﺳﻼﻡ ﻟﺌﻼ ﻳﻜﻮﻥﹶ ﺫِﻛﺮ ﻗﻮﻟِﻪ ﴿ﻭﻫﻮ ﳏﺴﻦ﴾ ﺗﻜﺮﺍﺭﺍ ﻭﺇﳕﺎ ﱂ ﻳﺠﻌﻞِ ﺍﻹﺳﻼﻡ ﲟﻌﲎ ﺍﻟﺪﻳﻦ ﻭﺍﻹﺣﺴﺎﻥِ ﰲ ﺍﻟﻌﻤﻞ ﻛﻤﺎ ﻓﹶﻌﻠﹶـﻪ ﻏـﲑﻩ
ﻷﻥﹼ ﻗﻮﻟﹶﻪ ﴿ﻭﻫﻮ ﳏﺴﻦ﴾ ﺣﺎﻝ ﻭﺍﳊﺎﻝ ﻳﻜﻮﻥ ﺷﺮﻃﺎ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻹﺣﺴﺎﻥ ﻟﻴﺲ ﺑﺸﺮﻁ ﻟﻺﳝﺎﻥ ﻭﺃﻣﺎ ﻋﻠﻰ ﺗﻔـﺴﲑ ﺍﳌﻔـﺴﺮ ﻓﺎﻹﳝـﺎﻥﹸ
ﻳﻜﻮﻥ ﺷﺮﻃﺎ ﻟﻺﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ ﻭﻫﻮ ﻣﺴﺘﻘﻴﻢ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﺍﺗﺒﻊ ﻣﻠﺔ ﺇﺑﺮٰﻫﻴﻢ﴾[ ﻋﻄﻒ ﻋﻠﻰ ﴿ﺃﺳﻠﻢ﴾ ﻓﻬﻮ ﻣﻦ ﺍﻟﺼﻠﺔ ﻭﺧﺺ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟـﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ ﻟﻺﺗﻔـﺎﻕ ﻋﻠـﻰ )(٩
ﻣﺪﺣِﻪ ﺣﱴ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭٰﻯ ﺃﻱ ﻓﻴﺠﺐ ﻋﻠﻴﻜﻢ ﺣﻴﻨﺌﺬ ﺍﺗﺒﺎﻉ ﳏﻤـﺪ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ،ﻭﲨﻠـﺔﹸ ﴿ﻭﺍﺗﺨـﺬﹶ﴾ ﺇﱃ ﺁﺧـﺮﻩ
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ﺧﻠﻴﻼ) ﴾ (۱۲۵ﺻﻔﻴﺎ ﺧﺎﻟﺺ اﳌﺤﺒﺔﻴﻢ َ ِ ْ ً ﺣﻨﻴﻔﺎ﴾) (١ﺣﺎل) (٢أي ﻣﺎﺋﻼ ﻋﻦ اﻷدﻳﺎن ﻛﻠﻬﺎ )(٣إﱃ اﻟﺪﻳﻦ اﻟﻘﻴﻢ ﴿ َو َ َ
اﺗﺨﺬ اﷲُ ِ ْاﺑﺮٰ ِ ْ َ ﴿ َ ِْ ً
ﺎن اﷲُ ﺑ ِ ُﻞ َ ْ ٍء ِ ْ ً
ﻣﺤﻴﻄﺎ) ﴾ (۱۲۶ﻋﻠﻤﺎ وﻗﺪرة) (٥أي ﻟﻢ ﻳﺰل اﻻرض﴾ ﻣﻠﻜﺎ وﺧﻠﻘﺎ وﻋﺒﻴﺪا ﴿ َو َ َ ﻟﻪ ﴿ َو َﻣﺎ ِ ٰ ٰ ِ
ﻉ
)(٤
اﻟﺴﻤﻮت َو َﻣﺎ ِ ْ َ ْ ِ ﻉ
ِ )(٨
اﻟﻨـﺴﺎء﴾ وﻣـﲑاﺛﻬﻦ ﴿ ُ ِ ْﺘﻮﻧﻚ﴾ ) (٧ﻳﻄﻠﺒﻮن ﻣﻨﻚ اﻟﻔﺘﻮى﴿ ِ ﴾ ﺷـﺄن ﴿ َ ٓ
)(٩ )(٦
ﻗـﻞ﴾ ﳍـﻢ ﺴﺘﻔ ُ ْ َ َﻣﺘﺼﻔﺎ ﺑﺬﻟﻚ ﴿ َو َ ْ َ
) (١٠ﻧـــ
ﻳﺘﻤﻰ َ ٓ ِ
اﻟﻨﺴﺎء اﻟ ِ ْ َﻻ ِﺘﺐ﴾ اﻟﻘﺮآن ﻣﻦ آﻳﺔ اﳌﲑاث وﻳﻔﺘﻴﻜﻢ أﻳﻀﺎ ﴿ ِ ْ َ ٰ َ
)(١١
ﻓﻴ ِﻦ َو َﻣﺎ ُ ْﻳﺘ ٰ َﻋﻠ ْ ُ ْ
َﻴﻜﻢ ِ ا ْ ﻜ ٰ ِ ﷲ ُ ْﻔ ْ ُ ْ
ِﻴﻜﻢ ِ ْ ﴿ا ُ
ﻧـــ ﻳﻔﺘﻴﻜﻢ١٢.
ﺗﺮﻏﺒﻮن﴾ أﻳﻬﺎ اﻷوﻟﻴﺎء ﻋﻦ )............................ (١٤ ﺗﺆﺗﻮﻧ َ ُﻦ َﻣﺎ ُ ِ َ
ﻛﺘﺐ﴾ ﻓﺮض ﴿ َﻟ ُﻦ﴾ ﻣﻦ اﳌﲑاث ﴿ َو َ ْ َ ُ ْ َ ُ ْ ُْ
)(١٣ )(١٢
ﻋﻄﻒ ﻋﻠﻰ ﴿ﻭﻣﻦ ﺃﹶﺣﺴﻦ ﴾ﻻ ﻋﻠﻰ ﴿ﺍﺗﺒﻊ﴾ ﻟِﺨﻠﹸﻮﻫﺎ ﻣﻦ ﺍﻟﻌﺎﺋﺪ ﻭﻟِﻔﺴﺎﺩِ ﺍﳌﻌﲎ ﻭﻫﻲ ﻟِﺒﻴﺎﻥ ﺷﺮﻑ ﻫﺬﺍ ﺍﳌﹶﺘﺒﻮﻉ) .ﲨﻞ(
ﻗﻮﻟﻪ﴿]:ﻭﺍﺗﺒﻊ ﻣﻠﺔ ﺇﺑﺮٰﻫﻴﻢ ﺣﻨﻴﻔﺎ﴾[ ﻳﺤﺘﺞ ﺑﻪ ﻣﻦ ﻳﺮٰﻯ ﺷﺮﻋﻪ ﻻﺯﻣﺎ ﻟﻨﺎ ﻣﺎ ﱂ ﻳﺮِﺩ ﻧﺎﺳﺦ ﰲ ﺷﺮﻋِﻨﺎ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﺣﻨﻴﻔﺎ﴾ ﺣﺎﻝ[ ﺃﻱ ﻣِﻦ ﻓﺎﻋﻞ ﴿ﺍﺗﺒﻊ﴾ ﺃﻭ ﻣِﻦ ﴿ﺇﺑﺮٰﻫﻴﻢ﴾ ﺃﻭ ﻣِﻦ ﴿ﻣﻠﺔ﴾ ﻷﺎ ﲟﻌﲎ ﺍﻟﺸﺮﻉِ ﻭﺍﻟﺪﻳﻦ ﻭﺻﺢ ﺟﻌﻠﹸﻬـﺎ ﺣـﺎﻻ )(٢
ﻣِﻦ ﴿ﺇﺑﺮٰﻫﻴﻢ﴾ ﺍﳌﻀﺎﻑِ ﺇﻟﻴﻪ ﻟﻮﺟﻮﺩ ﺷﺮﻃﻪ) .ﲨﻞ(
ﻗﻮﻟﻪ] :ﻣﺎﺋﻼ ﻋﻦ ﺍﻷﺩﻳﺎﻥ ﻛﻠﱢﻬﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﻣﻌﻨﺎﻩ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻣِﻠﻜﺎ ﻭﺧﻠﻘﺎ ﻭﻋﺒﻴﺪﺍ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﻼﻡ ﻟﻼﺧﺘﺼﺎﺹ ﲟﻠﻜﻴﺔ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﻋِﻠﻤﺎ ﻭﻗﺪﺭﺓ[ ﺃﻓﺎﺩ ﺃﻥﹼ ﰲ ﻗﻮﻟﻪ ﴿ﳏﻴﻄﺎ﴾ ﻭﺟﻬﲔ؛ ﺃﺣﺪﳘﺎ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﺍﻹﺣﺎﻃـﺔﹸ ﰲ ﺍﻟﻌِﻠـﻢ ﻭﺍﻟﺜـﺎﱐ ﺍﻹﺣﺎﻃـﺔﹸ ﺑﺎﻟﻘـﺪﺭﺓ )(٥
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ﻛﻘﻮﻟﻪ ﴿ﻭﺃﹸﺧﺮﻯ ﱂ ﺗﻘﺪِﺭﻭﺍ ﻋﻠﻴﻬﺎ ﻗﺪ ﺃﹶﺣﺎﻁﹶ ﺍﷲُ ﺎ﴾ ]ﺍﻟﻔﺘﺢ[) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﻱ ﱂ ﻳﺰﻝﹾ ﻣﺘﺼﻔﺎ ﺑﺬﻟﻚ[ ﺃﻱ ﻓﻠﻴﺴﺖ ﴿ﻛﺎﻥ﴾ ﻟﻼﻧﻘﻄﺎﻉ ﺑﻞ ﻟﻠﺪﻭﺍﻡِ ﻭﺍﻻﺳﺘِﻤﺮﺍﺭِ) .ﺟﻤﻞ( )(٦
ﻗﻮﻟﻪ﴿]:ﻭﻳﺴﺘﻔﺘﻮﻧﻚ﴾[ ﻧﺰﻟﺖ ﻓﻴﻤﻦ ﻛﺎﻥ ﻳﺘﺰﻭﺝ ﺑِﻴﺘﻴﻤﺔ ﺑِﺪﻭﻥ ﻣﻬﺮ ﻣِﺜﻠِﻬﺎ ﻛﻤﺎ ﺗﻘﺪﻡ ﺃﻭﻝﹶ ﺍﻟﺴﻮﺭﺓِ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[ )(٧
ﻗﻮﻟﻪ﴿] :ﰲ﴾ ﺷﺄﻥ ﴿ﺍﻟﻨﺴﺎﺀ﴾[ ﻗﺪﺭ ﺍﳌﻀﺎﻑ ﻷﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﱂ ﻳﻜﻦ ﻋﻦ ﺫﻭﺍﻦ ﺑﻞ ﰲ ﺍﻷﺣﻮﺍﻝ] .ﻋﻠﻤﻴﺔ[ )(٨
ﻗﻮﻟﻪ] :ﻭﻣﲑﺍﺛِﻬﻦ[ ﺃﻱ ﻭﺑﻘﻴﺔ ﺃﺣﻜﺎﻣِﻬﻦ ﻛﻌﺪﻡ ﺍﻹﻳﺬﺍﺀ ﻷﻥﹼ ﺍﻟﻠﻔﻆ ﻋﺎﻡ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺴﺒﺐ ﺧﺎﺻﺎ) .ﲨﻞ( )(٩
) (١٠ﻗﻮﻟﻪ] :ﻣﻦ ﺁﻳﺔ ﺍﳌﲑﺍﺙ[ ﻭﻫﻲ ﻗﻮﻟﻪ ﴿ﻳﻮﺻﻴﻜﻢ ﺍﷲ ﰲ ﺃﻭﻻﺩﻛﻢ ...ﺇﱁ ﴾]ﺍﻟﻨﺴﺎﺀ[ ،ﻭﺍﳌﺮﺍﺩ ﺑﺎﻵﻳـﺔ ﺍﳉِـﻨﺲ ﻷـﺎ ﺁﻳـﺎﺕ ﺃﻭ ﺃﻥﹼ
½ﺁﻳﺔ¼ ﻣﻔﺮﺩ ﻣﻀﺎﻑ ﳌﻌﺮﻓﺔ ﻓﻴﻌﻢ) .ﲨﻞ(
) (١١ﻗﻮﻟﻪ] :ﻳﻔﺘِﻴﻜﻢ ﺃﻳﻀﺎ[ ﺃﻱ ﻛﻤﺎ ﻳﻔﺘﻴﻜﻢ ﺍﷲُ ﻭﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺃﻥﹼ ﴿ﻭﻣﺎ ﻳﺘﻠﻰٰ ﻋﻠﻴﻜﻢ﴾ ﻣﻌﻄﻮﻑ ﻋﻠﻰ ﺍﺳﻢ ﺍﳉﻼﻟـﺔ ﺃﻭ ﻋﻠـﻰ ﺍﻟـﻀﻤﲑ
ﺍﳌﺴﺘﻜﻦ ﰲ ½ﻳﻔﱵ¼) .ﲨﻞ(
) (١٢ﻗﻮﻟﻪ] :ﻓﹸﺮِﺽ [ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﺘﺎﺏ ﻫﻬﻨﺎ ﲟﻌﲎ ﺍﻟﻔﹶﺮﺽ ﻭﺃﻧﻪ ﻳﻮﺿﻊ ﻣﻮﺿِﻌﻪ] .ﻋﻠﻤﻴﺔ[
) (١٣ﻗﻮﻟﻪ] :ﻣِﻦ ﺍﳌِﲑﺍﺙ[ ﺃﻭ ﻣِﻦ ﺻﺪﺍﻗِﻬﻦ ﻻﺧﺘﻼﻑ ﺳﺒﺐ ﺍﻟﱰﻭﻝ) .ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[
) (١٤ﻗﻮﻟﻪ] :ﻋﻦ[ ﺇﳕﺎ ﻗﺪﺭ ½ﻋﻦ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﺍﻟﺮﻏﺒﺔ ﲟﻌﲎ ﺍﻟﺰﻫﺪ ﻓﺘﻌﺪﻯ ﺑـ ½ﻋﻦ¼ ﻭﺑﻌـﻀﻬﻢ ﻗـﺪﺭ ½ﰲ¼ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﺮﻏﺒـﺔ ﲟﻌـﲎ
ﺍﳊﹸﺐ ﻭﺍﳌﻌﲎ ﺗﺤِﺒﻮﻥ ﻭﺗﺮﻏﹶﺒﻮﻥ ﰲ ﻧﻜﺎﺣﻬﻦ ﻟِﻤﺎﻟِﻬﻦ ﻭﻟﻮﻻ ﺫﻟﻚ ﻣﺎ ﺗﺰﻭﺟﺘﻤﻮﻫﻦ ﻭﻫﻮ ﻣﺬﻣﻮﻡ ﺃﻳﻀﺎ ﺑﻞ ﺍﻟﻮﺍﺟﺐ ﺗﻘﻮﻯ ﺍﷲ ﻓـﻴﻬﻦ.
)ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[
٣٥٢
www.madinah.in
Madinah Gift Centre
`
ِﺤﻮ ُﻦ﴾) (١ﻟﺪﻣﺎﻣﺘﻬﻦ) (٢وﺗﻌﻀﻠﻮﻫﻦ أن ﻳﺘﺰوﺟﻦ ﻃﻤﻌﺎ ﰲ ﻣﲑاﺛﻬﻦ أي ﻳﻔﺘﻴﻜﻢ أن ﻻ ﺗﻔﻌﻠﻮا ذﻟﻚ ﴿َو﴾ ﰲ ان َ ْ
ﺗﻨﻜ ُ ْ ﴿َ ْ
ﻣﺘﻌﻠﻖ ﺑـ﴿ﻳﻔﺘﻴﻜﻢ﴾١٢.
ﻘﻮﻣﻮا ِ ْﻟﻠ َ ٰ ٰ
ﺘﻤـﻰ ِ ْ ِ ْ ِ اﻟﻮﻟﺪان﴾ أن ُﺗﻌﻄﻮﻫﻢ ﺣﻘﻮﻗﻬﻢ ﴿َو﴾ ﻳﺄﻣﺮﻛﻢ ﴿ َ ْ
ان َ ُ ْ ُ ْ اﻟﻤﺴﺘﻀﻌﻔ ْ َ ﴾ اﻟﺼﻐﺎر ﴿ ِ َ
ﻣﻦ ْ ِ ْ َ ِ ﴿ ُْْ َْ َِ
)(٤ )(٣
ﺑﺎﻟﻘـﺴﻂ﴾
?
ﻗﻮﻟﻪ] :ﻋﻦ ﴿ﺃﻥ ﺗﻨﻜﺤﻮﻫﻦ﴾[ ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﻫﺬﻩ ﺍﻟﻴﺘﻴﻤﺔ ﺗﻜﻮﻥ ﰲ ﺣﺠﺮ ﻭﻟﻴﻬـﺎ ﻓﻴﺮﻏﹶـ
ﺐ )(١
ﰲ ﺟﻤﺎﳍﺎ ﻭﻣﺎﻟِﻬﺎ ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻘﹸﺺ ﺻﺪﺍﻗﹶﻬﺎ ﻓﻨﻬـﻮﺍ ﻋـﻦ ﻧﻜـﺎﺣﻬﻦ ﺇﻻ ﺃﻥ ﻳﻘـﺴِﻄﹸﻮﺍ ﳍـﻦ ﰲ ﺇﻛﻤـﺎﻝ ﺍﻟـﺼﺪﺍﻕ ﻭﺃﹸﻣـﺮﻭﺍ ﺑﻨﻜـﺎﺡ ﻣـﻦ
ﺳِﻮﺍﻫﻦ ،ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔﹸ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻓﺎﺳـﺘﻔﺘﻰ ﺍﻟﻨـﺎﺱ ﺭﺳـﻮﻝﹶ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻓـﺄﻧﺰﻝﹶ ﺍﷲُ ﻋﺰﻭﺟـﻞﹼ ﴿ﻭﻳـﺴﺘﻔﺘﻮﻧﻚ ﰲ
ﺍﻟﻨﺴﺎﺀ﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿ﻭﺗﺮﻏﹶﺒﻮﻥ ﺃﻥ ﺗﻨﻜﺤﻮﻫﻦ﴾ ﻓﺒﻴﻦ ﳍﻢ ﺃﻥﹼ ﺍﻟﻴﺘﻴﻤﺔﹶ ﺇﺫﺍ ﻛﺎﻧﺖ ﺫﺍﺕ ﲨﺎﻝٍ ﻭﻣﺎﻝٍ ﺭﻏِﺒـﻮﺍ ﰲ ﻧﻜﺎﺣﻬـﺎ ﻭﱂ ﻳﻠﺤِﻘﻮﻫـﺎ
ﺑﺴﻨﺘﻬﺎ ﰲ ﺇﻛﻤﺎﻝ ﺍﻟﺼﺪﺍﻕ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺮﻏﻮﺑﺎ ﻋﻨﻬﺎ ﰲ ﻗﻠﹼﺔ ﺍﳌﺎﻝ ﻭﺍﳉﻤﺎﻝ ﺗﺮﻛﹸﻮﻫﺎ ﻭﺍﻟﺘﻤﺴﻮﺍ ﻏﲑﻫﺎ ،ﻗﺎﻝ ﻓﻜﹶﻤﺎ ﻳﺘﺮﻛﹸﻮﻧﻬـﺎ ﺣـﲔ
0 0
0 0
ﻳﺮﻏﹶﺒﻮﻥ ﻋﻨﻬﺎ ﻓﻠﻴﺲ ﳍﻢ ﺃﻥ ﻳﻨﻜﺤﻮﻫﺎ ﺇﺫﺍ ﺭﻏِﺒﻮﺍ ﻓﻴﻬﺎ ﺇﻻ ﺃﻥ ﻳﻘﺴِﻄﹸﻮﺍ ﳍﺎ ﻭﻳﻌﻄﹸﻮﻫﺎ ﺣﻘﱠﻬﺎ ﺍﻷَﻭﰱٰ ﻣِﻦ ﺍﻟﺼﺪﺍﻕ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻟِﺪﻣﺎﻣﺘِﻬ ﻦ[ ﺍﻟﺪﻣﺎﻣﺔ ﻛﻮﻥﹸ ﺍﻟﺸﻲﺀ ﻗﹶﺒﻴﺢ ﺍﳌﹶﻨﻈﹶﺮ ﻭﺻﻐﲑ ﺍﳉِﺴﻢ] .ﻋﻠﻤﻴﺔ[ )(٢
ﻗﻮﻟﻪ] :ﰲ ﺍﳌﺴﺘﻀﻌﻔﲔ[ ﺇﳕﺎ ﻗﺪﺭ ½ﰲ¼ ﺇﺷﺎﺭﺓﹰ ﺇﱃ ﺃﻥﹼ ﴿ﺍﳌﺴﺘﻀﻌﻔﲔ﴾ ﻋﻄﻒ ﻋﻠـﻰ ﴿ﻳﺘٰﻤـﻰ ﺍﻟﻨـﺴﺎﺀ﴾ ﻻ ﻋﻠـﻰ ﺍﻟﻘﺮﻳـﺐ ﻟﻌـﺪﻡ )(٣
ﺻِﺤﺔ ﺍﳌﻌﲎ ﺣﻴﻨﺌﺬ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻳﺄﻣﺮﻛﻢ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﴿ﺃﻥ ﺗﻘﻮﻣﻮﺍ﴾ ﻧﺼﺐ ﺑﺈﺿﻤﺎﺭ ﻓﻌﻞ ﻭﺇﳕﺎ ﱂ ﻳﻌﻄﹶﻒ ﻋﻠﻰ ﴿ﻳﺘٰﻤﻰ﴾ ﻷﻥ ﴿ﻳﺘٰﻤﻰ﴾ ﻛﺎﻥ ﺑﺪﻻ ﻣـﻦ )(٤
ﺿﻤﲑ ﴿ﻓﻴﻬﻦ﴾ ﻭﻻ ﻳﺼﺢ﴿ ﺃﻥ ﺗﻘﻮﻣﻮﺍ﴾ ﺑﺪﻻ ﻣﻨﻪ ﺇﻻ ﺑﺪﻝ ﺍﻟﻐﻠﻂ ﻭﻫﻮ ﰲ ﻛﻼﻡ ﺍﷲ ﻣﺤﺎﻝ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻭﻣﺎ ﺗﻔﻌﻠﻮﺍ ﻣﻦ ﺧﲑ﴾[ ﺃﻱ ﻭﻣِﻦ ﺷﺮ ﻓﻔﻴﻪ ﺍﻛﺘﻔﺎﺀ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﻓﻴﺠﺎﺯﻳﻜﻢ ﺑﻪ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺑﻴﺎﻥ ﺛﹶﻤﺮﺓِ ﻋﻤﻠﻬﻢ] .ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ] :ﺑِﺘﺮﻙِ ﻣﻀﺎﺟﻌﺘِﻬﺎ[ ﺃﻱ :ﺃﻭ ﺑﺘﺮﻙ ﻣﺤﺎﺩﺛﺘِﻬﺎ ﻭﻣﺠﺎﻟﹶﺴﺘِﻬﺎ ،ﻭﻗﻮﻟﻪ ½ﻭﺍﻟﺘﻘﺼﲑِ ﰲ ﻧﻔﹶﻘﹶﺘِﻬﺎ¼ ﰲ ﻧﺴﺨﺔ ½ﻭﺍﻟﺘﻘﺘﲑ¼ ﺃﻱ ﺍﻟﺘﻀﻴﻴﻖ) .ﺟﻤﻞ( )(٧
ﻗﻮﻟﻪ] :ﻭﻃﹸﻤﻮﺡِ ﻋﻴﻨِﻪ[ ﰲ ﺍﳌﺨﺘﺎﺭ ﻃﹶﻤﺢ ﺑﺼﺮﻩ ﺇﱃ ﺍﻟﺸﻲﺀ ﺍﺭﺗﻔﻊ ﻭﺑﺎﺑﻪ ﺧ
ﻀﻊ ،ﻭﻃِﻤﺎﺣﺎ ﺃﻳﻀﺎ ﺑﺎﻟﻜﺴﺮ ﻭﻛﻞﹼ ﻣﺮﺗﻔِﻊ ﻃﺎﻣِﺢ) .ﺟﻤﻞ( )(٨
ﻗﻮﻟﻪ] :ﻓﻴﻪ ﺇﺩﻏﺎﻡ ﺍﻟﺘﺎﺀ ﰲ ﺍﻷﺻﻞ ﰲ ﺍﻟﺼﺎﺩ[ ﺃﻱ ﻓﺄﺻﻠﻪ ½ﻳﺘﺼﺎﻟﹶﺤﺎ¼ ﺳﻜِّﻨﺖِ ﺍﻟﺘﺎﺀُ ﻭﻗﹸﻠِﺒﺖ ﺻﺎﺩﺍ ﻭﺃﹸﺩﻏِﻤﺖ ﰲ ﺍﻟـﺼﺎﺩ ﻭﻋﻠـﻰ ﻫـﺬﺍ )(٩
ﻓـ﴿ﺻﻠﹾﺤﺎ﴾ ﻣﻔﻌﻮﻝﹲ ﻣﻄﻠﹶﻖ ﻭﻫﻮ ﺍﺳﻢ ﻣﺼﺪﺭٍ ﻭﻋﻠﻰ ﻗﺮﺍﺀﺓِ ﴿ﻳﺼﻠِﺤﺎ﴾ ﻓﻬﻮ ﻣﻄﻠﻖ ﺃﻳﻀﺎ ﺃﻱ ﺃﻭ ﻣﻔﻌﻮﻝ ﺑـﻪ ﻋﻠـﻰ ﺗﺄﻭﻳـﻞِ ﴿ﻳـﺼﻠِﺤﺎ﴾
ﺑِـ½ﻳﻮﻗِﻌﺎ ﺻﻠﺤﺎ¼ ،ﻭ½ﺑﻴﻨﻬﻤﺎ¼ ﺣﺎﻝ ﻣِﻦ ½ﺻﻠﹾﺤﺎ¼ ﻷﻧﻪ ﻛﺎﻥ ﻧﻌﺘﺎ ﻟﻪ ﻭﻧﻌﺖ ﺍﻟﻨﻜِﺮﺓ ﺇﺫﺍ ﺗﻘـﺪﻡ ﻋﻠﻴﻬـﺎ ﺃﹸﻋـﺮِﺏ ﺣـﺎﻻ ﻭﻓﻴـﻪ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥﹼ
ﺍﻷَﻭﱃٰ ﳍﻤﺎ ﺃﻥ ﻻ ﻳﻄﻠِﻌﺎ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺫﻟﻚ ﺑﻞ ﻳﻜﻮﻥ ﺳِﺮﺍ ﺑﻴﻨﻬﻤﺎ) .ﺟﻤﻞ(
٣٥٣
www.madinah.in
Madinah Gift Centre
`
ﻓﺒﻬﺎ١٢.
ﺑﺄن ﺗﱰك ﻟﻪ ﺷﻴﺌﺎ) (١ﻃﻠﺒﺎ ﻟﺒﻘـﺎء اﻟـﺼﺤﺒﺔ ﻓـﺈن رﺿـﻴﺖ ﺑـﺬﻟﻚ وإﻻ ﻓﻌـ اﻟـﺰوج أن ﻳﻮﻓﻴﻬـﺎ ﺣﻘﻬـﺎ أو ﻳﻔﺎرﻗﻬـﺎ ﴿َو
?
ت ْاﻻ َ ْ ُ ُ
ﻔـﺲ ﻠﺢ َﺧ ْ ٌ﴾ ﻣﻦ اﻟﻔﺮﻗﺔ واﻟﻨﺸﻮز واﻹﻋﺮاض ،ﻗـﺎل اﷲ ﺗﻌـﺎﱃ ﰲ ﺑﻴـﺎن ﻣـﺎ ﺟﺒـﻞ ﻋﻠﻴـﻪ اﻹﻧـﺴﺎنَ ﴿:و ا ُْﺣـ ِ َ ِ
اﻟﺼ ْ ُ
ﻟﺸ َّﺢ﴾ ﺷﺪة اﻟﺒﺨﻞ أي ﺟﺒﻠﺖ ﻋﻠﻴﻪ ﻓﻜﺄﺎ ﺣﺎﺿﺮﺗﻪ) (٢ﻻ ﺗﻐﻴـﺐ ﻋﻨـﻪ ،اﳌﻌـﲎ أن اﳌـﺮأة ﻻ ﺗﻜـﺎد ﺗـﺴﻤﺢ ﺑﻨـﺼﻴﺒﻬﺎ ﻣـﻦ
ا ُّ
)(٤
ﺗﺘﻘﻮا﴾ اﳉﻮر ﻋﻠـﻴﻬﻦ
ﺗﺤﺴﻨﻮا﴾ ﻋﺸﺮة اﻟﻨﺴﺎء ﴿ َو َ ُ ْ
)(٣
زوﺟﻬﺎ واﻟﺮﺟﻞ ﻻ ﻳﻜﺎد ﻳﺴﻤﺢ ﻋﻠﻴﻬﺎ ﺑﻨﻔﺴﻪ إذا أﺣﺐ ﻏﲑﻫﺎ ﴿ َو ِ ْ
ان ُ ْ ِ ُ ْ
اﻟﻨﺴﺎءِ﴾) (٥ﰲ اﳌﺤﺒﺔ ﴿َو ﻌﺪﻟﻮا﴾ ﺗﺴﻮوا ﴿ﺑَ ْ َ َ ٓان َ ْ ِ ُ ْ ﻟﻦ َ ْ َ ِ ْ ُ
ﺴﺘﻄﻴﻌﻮا َ ْ ﻌﻤﻠﻮن َﺧﺒ ِ ْ ًا)ﺑﲔ ﴾ (۱۲۸ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻪ ﴿ َو َ ْ ﺎن ِ َﺑﻤﺎ َ ْ َ ُ ْ َ
ﻓﺎن اﷲَ َ َ ﴿َ ِ
? ﺃﻱﻋﻠﻰﺍﻟﺘﺴﻮﻳﺔ ﺍﻟﻨﺴﺎﺀ١٢.
اﳌﻤـﺎل ﻋﻨﻬـﺎ ﻛـ
ﻓﺘـﺬرو َﺎ﴾ أي ﺗﱰ ﻮا ُاﻟﻤﻴﻞ﴾ إﱃ اﻟـﱵ ﲢﺒﻮـﺎ ﰲ اﻟﻘـﺴﻢ واﻟﻨﻔﻘـﺔ ﴿ َ َ َ ُ ْ ﺗﻤﻴﻠﻮا ُﻞ ْ َ ْ ِ ﺻﺘﻢ﴾ ﻋ ذﻟـﻚ ﴿ َ َ
ﻓﻼ َ ِ ْ ُ ْ َ ْﻟﻮ َ َ ْ ُ ْ
ﺗﺘﻘﻮا﴾ اﳉﻮر ﴿ َ ِ
ﻓﺎن اﷲَ َ َ
ﺎن َ ُ ْ ﺼﻠﺤﻮا﴾ ﺑﺎﻟﻌﺪل ﺑﺎﻟﻘﺴﻢ ﴿ َو َ ُ ْ ان ُ ْ ِ ُ ْ ﺎﻟﻤﻌﻠﻘﺔ﴾ اﻟﱵ ﻻ ﻫﻲ أﻳﻢ وﻻ ﻫﻲ ذات ﺑﻌﻞ ﴿ َو ِ ْ ﴿َ َُْ َ ِ
)(٦
ﻏﻔﻮًرا﴾
? ﺃﻱ ﻓﻴﻤﺎ ﰲ ﻗﻠﺒﻜﻢ ﻣﻦ ﺍﳌﻴﻞ ١٢.
ُﻐﻦ اﷲُ ُ ﴾ ﻋﻦ ﺻﺎﺣﺒﻪ ان َﻳﺘ َ َﻗﺎ﴾ أي اﻟﺰوﺟﺎن ﺑﺎﻟﻄﻼق ﴿ ْ ِ ﳌﺎ ﰲ ﻗﻠﺒﻜﻢ ﻣﻦ اﳌﻴﻞ ﴿رﺣ ِ ْ ً ) ﴾ (۱۲۹ﺑﻜﻢ ﰲ ذﻟﻚ ﴿ َو ِ ْ
ﺳﻌﺘ ِ ٖ ﴾ أي ﻓﻀﻠﻪ ﺑﺄن ﻳﺮزﻗﻬﺎ زوﺟﺎ ﻏﲑه وﻳﺮزﻗﻪ ﻏﲑﻫﺎ ﴿ َو َ َ
)(٧
واﺳﻌﺎ﴾ ﳋﻠﻘﻪ ﰲ اﻟﻔـﻀﻞ ﴿ َﺣ ِﻜ ْ ً )﴾ (۱۳۰
ﺎن اﷲُ َ ِ ً ﴿ ْ
ﻣﻦ َ َ
ﻣﻦ َ ْ ِ ُ ْ
ﻗﺒﻠﻜﻢ﴾ أي اﻟﻴﻬﻮد ِﺘﺐ﴾ ﲟﻌﲎ ُ
اﻟﻜﺘﺐ ﴿ ِ ْ ﻳﻦ ا ْ ُ
ُوﺗﻮا ا ْ ﻜ ٰ َ اﻟﺬ ْ َ اﻻرض َو َ َ ْ
ﻟﻘﺪ َوﺻ ْ َﻨﺎ ِ ﻓﻴﻤﺎ دﺑﺮ ﳍﻢ ﴿ َو َﻣﺎ ِ ٰ ٰ ِ
اﻟﺴﻤﻮت َو َﻣﺎ ِ ْ َ ْ ِ
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ﻗﻮﻟﻪ] :ﺑﺄﻥ ﺗﺘﺮﻙ ﻟﻪ ﺷﻴﺌﺎ[ ﺃﻱ ﻣِﻦ ﺍﳌﹶﺒِﻴﺖ ﺃﻭ ﺍﻟﻨﻔﹶﻘﹶﺔ ﺃﻭ ﻣﻨﻬﻤﺎ ﻭﻟﻮ ﲨﻴﻌﻬﻤﺎ ﺑﻞ ﻭﻟﻮ ﻣﻊ ﺩﻓﻊ ﺷﻲﺀ ﻣِﻦ ﻣﺎﻟِﻬﺎ ﺃﻭ ﻣﻦ ﺻﺪﺍﻗِﻬﺎ) .ﺟﻤﻞ( )(١
ﻗﻮﻟﻪ] :ﻓﻜﺄﺎ ﺣﺎﺿِـﺮﺗﻪ[ ﺃﻱ ﻛﺄﻧﻪ ﰲ ﻣﻜﺎﻥ ﻭﻫﻲ ﺣﺎﺿﺮﺓ ﻋﻨﺪﻩ ﻭﺍﻷَﻭﱃ ﺃﻥ ﻳﻘﻮﻝ ﻓﻜﺄﻧﻪ ﺣﺎ ِ
ﺿـﺮﻫﺎ ﻻ ﻳﻐﻴﺐ ﻋﻨﻬﺎ ﻷﻧﻪ ﻫﻮ ﺍﻟﺬﻱ )(٢
ﻟﺰِﻣﻬﺎ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻋِﺸﺮﺓﹶ ﺍﻟﻨﺴﺎﺀ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﻣﻔﻌﻮﻝﹶ ﴿ﺗﺤﺴِﻨﻮﺍ﴾ ﳏﺬﻭﻑ) .ﺻﺎﻭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ﴿] :ﻭﺗﺘﻘﻮﺍ﴾ ﺍﳉﹶﻮﺭ ﻋﻠﻴﻬﻦ[ ﺃﻱ ﺑﺎﻟﻨﺸﻮﺯِ ﻭﺍﻹﻋﺮﺍﺽِ ﻭﺇﻥ ﺗﻌﺎ
ﺿﺪﺕِ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻋﻴـﺔﹸ ﺇﻟﻴﻬﻤـﺎ ﻭﺗـﺼﺒِﺮﻭﺍ ﻋﻠـﻰ ﺫﻟـﻚ ﻣﺮﺍﻋـﺎﺓﹰ )(٤
ﻟِﺤﻘﻮﻕ ﺍﻟﺼﺤﺒﺔ ﻭﻟﹶﻢ ﺗﻀﻄﹶـﺮﻭﻫﻦ ﺇﱃ ﺑﺬﹾﻝِ ﺷﻲﺀ ﻣﻦ ﺣﻘﻮﻗﻬﻦ ﻓﺈﻥ ﺍﷲ ﻛﺎﻥ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﺧﺒﲑﺍ) .ﲰﲔ(
ﻗﻮﻟﻪ﴿]:ﻭﻟﻦ ﺗﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﺗﻌﺪﻟﻮﺍ ﺑﲔ ﺍﻟﻨﺴﺎﺀ﴾[ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ :ﰲ ﺍﳊﺐ ﻭﺍﳉﻤﺎﻉ ،ﻓﻔﻲ ﺍﻵﻳـﺔ ﺃﻧـﻪ ﻻ ﺗﻜﻠﻴـﻒ ﰲ ﺫﻟـﻚ ﻭﻻ )(٥
ﲡﺐ ﺍﻟﺘﺴﻮﻳﺔ ﻓﻴﻪ ﻭﻟﻜﻦ ﻻ ﻳﻤﻴﻞ ﻛﻞﱠ ﺍﳌﹶﻴﻞ ﺑﺘﺮﻙ ﺟِﻤﺎﻋﻬﺎ ﺃﺻﻼ ﻭﻓﻴـﻪ ﻭﺟـﻮﺏ ﺍﻟﻘﹶـﺴﻢ ﻭﺍﻟﺘـﺴﻮﻳﺔِ ﻓﻴـﻪ ﻛِـﺴﻮﺓﹰ ﻭﻣﺒﻴﺘـﺎ) .ﺍﻹﻛﻠﻴـﻞ
ﺑﺘﺼﺮﻑ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻻ ﻫﻲ ﺃﹶﻳ ﻢ[ ﻫﻲ ﺍﻟﱵ ﻻ ﺯﻭﺝ ﳍﺎ ﻭﺍﳌﺮﺍﺩ ﺍﳌﻄﻠﱠﻘﺔ ﻭﺫﻟﻚ ﺃﺎ ﺣﻴﻨﺌﺬ ﻛﺎﳌﻌﻠﱠﻖ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﻓـﻼ ﻫـﻮ ﻣـﺴﺘﻘِﺮ ﻋﻠـﻰ )(٦
ﺍﻷﺭﺽ ﻭﻻ ﻫﻮ ﰲ ﺍﻟﺴﻤﺎﺀ ﺑﻞ ﻫﻮ ﰲ ﺗﻌﺐٍ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻳﺮﺯﻗﻬﺎ ...ﺇﱁ[ ﺃﻱ ﻓﻬﺬﺍ ﺍﻟﻐِ ٰﲎ ﺑﺎﻟﺒﺪﻝ ﻭﻛﺬﺍ ﻳﻐﻨِﻲ ﻛﻼ ﻣﻨﻬﻤﺎ ﻋـﻦ ﺻـﺎﺣﺒﻪ ﺑﺎﻟـﺴﻠﹸﻮ ﺇﻥ ﻛـﺎﻥ ﻷﺣـﺪﳘﺎ ﺗﻌﻠﹼـﻖ ﺑـﺎﻵﺧﺮ )(٧
ﻭﻋِﺸﻖ ﻟﻪ) .ﺟﻤﻞ(
٣٥٤
www.madinah.in
Madinah Gift Centre
`
? ﻣﺘﻌﻠﻖ ﺑـ﴿ﻭﺻﻴﻨﺎ﴾١٢.
ان﴾ أي ﺑﺄن)﴿ (٢ا ُﻘﻮا اﷲَ﴾ ﺧﺎﻓﻮا ﻋﻘﺎﺑﻪ ﺑﺄن ﺗﻄﻴﻌﻮه)َ﴿ (٣و﴾ ﻗﻠﻨﺎ ﳍﻢ واﻟﻨﺼﺎرى ﴿ َو ِ ُ ْ
اﻳﺎﻛﻢ﴾ ﻳﺎ أﻫﻞ اﻟﻘﺮآن)ِ َ ﴿ (١
اﻻرض﴾ ﺧﻠﻘﺎ وﻣﻠﻜﺎ وﻋﺒﻴﺪا ﻓﻼ ﻳﻀﺮه ﻛﻔﺮﻛﻢ)َ﴿ (٥و ﻓﺎن َﻣﺎ ِ ٰ ٰ ِ
اﻟﺴﻤﻮت َو َﻣﺎ ِ ْ َ ْ ِ ان َ ْ
ﺗﻜ ُ ُ ْوا﴾ ﲟﺎ وﺻﻴﺘﻢ ﺑﻪ ﴿ َ ِ وﻟﻜﻢ ﴿ ِ ْ
)(٤
ﻗﻮﻟﻪ] :ﻳﺎ ﺃﻫﻞﹶ ﺍﻟﻘﺮﺁﻥ[ ﻋﻄﻒ ﻋﻠﻰ ﴿ﺍﻟﺬﻳﻦ﴾) .ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ] :ﺃﻱ ﺑﺄﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﺃﻥ﴾ ﻣﺼﺪﺭﻳﺔ ﰲ ﻣﺤﻞﹼ ﺟﺮ ﺑﺘﻘﺪﻳﺮ ﺣﺮﻑ ﺍﳉـﺮ ﻭﻫـﻮ ﻣـﺎ ﺟـﺮٰﻯ ﻋﻠﻴـﻪ ﺍﳋﻠﻴـﻞﹸ ﻭﺍﳌﻌـﲎ½ :ﻭﺻـﻴﻨﺎﻫﻢ )(٢
ﻭﺇﻳﺎﻛﻢ ﺑِﺘﻘﻮﻯ ﺍﷲ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﺗﻄِﻴﻌﻮﻩ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳋﻮﻑ ﻳﻌﺘﺒﺮ ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻄﺎﻋﺔ ﻻ ﺍﳋﻮﻑ ﺑﻼ ﻃﺎﻋﺔ] .ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﻗﻠﻨﺎ ﳍﻢ ﻭﻟﻜﻢ[ ﺇﳕﺎ ﻗﺪﺭ ½ﻗﻠﻨﺎ¼ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﴿ﺇﻥ ﺗﻜﻔﺮﻭﺍ﴾ ﻣﻌﻄﻮﻑ ﻋﻠـﻰ ﴿ﻭﺻـﻴﻨﺎ﴾ ﻻ ﻋﻠـﻰ ﴿ﺍﺗﻘـﻮﺍ﴾ ﻋﻠـﻰ ﻣـﺎ ﰲ )(٤
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ﻒ ﺍﻹﺧﺒـﺎﺭ
ﺍﻟﻜﺸﺎﻑ ﻷﻥ ½ﺃ ﹾﻥ¼ ﺍﳌﺼﺪﺭﻳﺔﹶ ﻻ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳉﻤﻠﺔ ﺍﻟﺸﺮﻃﻴﺔ ﻭﻣﻀﻤﻮﻥﹸ ﻫﺬﻩ ﺍﻟﺸﺮﻃﻴﺔ ﻻﻳﻘﺒﻞ ﺍﻟﻮﺻﻴﺔﹶ ﻭﻻ ﻳـﺼﺢ ﻋﻄﹾـ
ﻋﻠﻰ ﺍﻹﻧﺸﺎﺀ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻓﻼ ﻳﻀﺮﻩ ﻛﹸﻔﺮﻛﻢ[ ﻫﺬﺍ ﻫﻮ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﻭﻗﻮﻟﻪ ﴿ﻓﺈﻥ ﷲ ...ﺇﱁ﴾ ﻋﻠﹼﺔ ﻟﻪ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﳏﻤﻮﺩﺍ ﰲ ﺻﻨﻌِﻪ ﺑِﻬِﻢ[ ﺃﻱ ﺃﻭ ﰲ ﺫﺍﺗﻪ ﺣﻤِﺪﻭﻩ ﺃﻭ ﻟﹶﻢ ﻳﺤﻤﺪﻭﻩ ﺃﻭ ﻣﺴﺘﺤِﻘﹼﺎ ﻟﻠﺤﻤـﺪ ﻭﺇﻥ ﻛﹶﻔﹶﺮﺗﻤـﻮﻩ .ﻭﰲ ﻛﻼﻣـﻪ ﺇﺷـﺎﺭﺓ )(٦
ﺇﱃ ﺃﻥﹼ ﺍﳊﻤﻴﺪ ﰲ ﺻﻔﺎﺗﻪ ﺗﻌﺎﱃ ﲟﻌﲎ ﺍﶈﻤﻮﺩ ﻋﻠﻰ ﻛﻞﹼ ﺣﺎﻝ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﻣﺎ ﻓﻴﻬﻤﺎ ﻟﻪ[ ﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺿﻌﻒ ﻣﺎ ﻗﻴﻞ ﺇﻧﻪ ﺭﺍﺟﻊ ﺇﱃ ﻗﻮﻟﻪ ﴿ﻳﻐﻦ ﺍﷲ ﻛﻼ ﻣِﻦ ﺳﻌﺘﻪ﴾ ﻓﺈﻧﻪ ﺗﻌﺎﱃ ﺗﻮﻛﱠـﻞﹶ ﺑﻜﻔﺎﻳﺘـﻬﻤﺎ )(٧
ﻭﻭﺟﻪ ﺍﻟﻀﻌﻒ ﺑﻌﺪ ﺍﳌﹶﺮﺟِﻊ] .ﻋﻠﻤﻴﺔ[
ﺻﻠﹾﻜﻢ ﺑﺎﳌﺮﺓ ﻭﻳﺄﺕِ ﺑﺂﺧﺮﻳﻦ ﺃﻱ ﻭﻳﻮ ِﺟﺪ ﺩﻓﻌﺔﹰ ﻣﻜـﺎﻧﻜﻢ ﻗﻮﻣـﺎ ﺁﺧـﺮﻳﻦ ﻣِـﻦ ﺍﻟﺒـﺸﺮ ﻗﻮﻟﻪ﴿] :ﺇﻥ ﻳﺸﺄ ﻳﺬﻫﺒﻜﻢ ...ﺇﱁ﴾[ ﺃﻱ ﻳﻔﻨِﻜﻢ ﻭﻳﺴﺘﺄ ِ )(٨
ﺃﻭ ﺧﻠﻘﺎ ﺁﺧﺮﻳﻦ ﻣﻜﺎﻥ ﺍﻹﻧﺲ .ﻭﻣﻔﻌﻮﻝ ﺍﳌﹶﺸﻴﺌﺔ ﳏﺬﻭﻑ ﻳﺪﻝﹼ ﻋﻠﻴﻪ ﻣﻀﻤﻮﻥ ﺍﳉﺰﺍﺀ ﺃﻱ ½ﺇﻥ ﻳﺸﺄ ﺇﻓﻨـﺎﺀَﻛﻢ ﻭﺇﳚـﺎﺩ ﺁﺧـﺮﻳﻦ ﻳـﺬﻫِﺒﻜﻢ...
ﺇﱁ¼ ﻳﻌﲏ ﺃﻥﹼ ﺇﺑﻘﺎﺀﻛﻢ ﻋﻠﻰ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻌﺼﻴﺎﻥ ﺇﳕﺎ ﻫﻮ ﻟﻜﻤﺎﻝ ﻏِﻨﺎﻩ ﻋﻦ ﻃﺎﻋﺘﻜﻢ ﻭﻟِﻌﺪﻡ ﺗﻌﻠﱡﻖ ﻣـﺸﻴﺌﺘﻪ ﺍﳌﹶﺒﻨﻴـﺔ ﻋﻠـﻰ ﺍﳊِﻜﹶـﻢ ﺍﻟﺒﺎﻟِﻐـﺔِ
ﺑﺈﻓﻨﺎﺋﻜﻢ ﻻ ﻟِﻌﺠﺰِﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .ﻭﻗﻴﻞ ﻫﻮ ﺧﻄﺎﺏ ﻟِﻤﻦ ﻋﺎﺩٰﻯ ﺭﺳﻮﻝﹶ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻣِﻦ ﺍﻟﻌـﺮﺏ ﺃﻱ ﺇﻥ ﻳـﺸﺄ ﻳﻤِـﺘﻜﹸﻢ ﻭﻳـﺄﺕِ
ﺑِﺄﹸﻧﺎﺱٍ ﺁ ﺧﺮِﻳﻦ ﻳﻮﺍﻟﹸﻮﻧﻪ ﻓﻤﻌﻨﺎﻩ ﻫﻮ ﻣﻌﲎ ﻗﻮﻟِﻪ ﺗﻌﺎﱃ ﴿ﻭﺇِﻥﹾ ﺗﺘﻮﻟﱠﻮﺍ ﻳﺴﺘﺒﺪِﻝﹾ ﻗﻮﻣﺎ ﻏﲑﻛﻢ ﰒ ﻻ ﻳﻜﻮﻧﻮﺍ ﺃﻣﺜﺎﻟﹶﻜﻢ﴾].ﳏﻤﺪ .[٣٨:ﻭﻳـﺮﻭٰﻯ ﺃـﺎ
ﳌﹼﺎ ﻧﺰﻟﺖ ﺿﺮﺏ ﺭﺳﻮﻝﹸ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﺑﻴﺪﻩ ﻋﻠﻰ ﻇﹶﻬﺮ ﺳﻠﻤﺎﻥﹶ ﻭﻗﺎﻝ ﺇﻢ ﻗﹶﻮﻡ ﻫﺬﺍ ﻳﺮﻳﺪ ﺃﺑﻨﺎﺀَ ﻓﹶﺎﺭِﺱ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﻟِﻤﻦ ﺃﹶﺭﺍﺩﻩ[ ﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺃﻧﻪ ﻻﺑﺪ ﰲ ﲨﻠﺔ ﺍﳉﻮﺍﺏِ ﻣِﻦ ﺿﻤﲑ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﺳﻢ ﺍﻟﺸﺮﻁ ،ﻭﺍﳌﻌﲎ :ﻓﻌِﻨﺪ ﺍﷲ ﺛـﻮﺍﺏ ﺍﻟـﺪﻧﻴﺎ )(٩
Å
٣٥٥
www.madinah.in
Madinah Gift Centre
`
ﻧـــ
ﻻ ﻋﻨﺪ ﻏﲑه ﻓﻠﻢ ﻳﻄﻠﺐ) (١أﺣﺪﻛﻢ اﻷﺧﺲ؟ وﻫﻼ ﻃﻠﺐ اﻷﻋ ﺑﺈﺧﻼﺻﻪ ﻟﻪ ﺣﻴﺚ ﻛـﺎن ﻣﻄﻠﺒـﻪ ﻻ ﻳﻮﺟـﺪ إﻻ ﻋﻨـﺪه ﴿َو
ﻧـــ ﺍﺣﺪﳘﺎ١٢.ﲨﻞ
ﺪاء﴾ ﺑﺎﳊﻖ ﴿ َو َ ْﻟﻮ﴾
ﺑﺎﻟﻘﺴﻂ﴾ ﺑﺎﻟﻌﺪل ﴿ ُﺷ َ َ ٓ َ ﻣﻨﻮا ُ ْ ُ ْ
ﻛﻮﻧﻮا َ ِ ﻳﻦ َ ُ ْ ﺳﻤﻴﻌﺎ َ ِﺼ ْ ًا)َ ﴿ ﴾ (۱۳۴ﻳﺎﻳ َ ﺎ ِ َ َ
ﻉ
ﻳﻦ َو ْاﻻ َ ْ َ ِﺑـ ْ َ ِ ْ ﻋﻠﻴﻬﺎ ﺑﺄن ﺗﻘﺮوا ﺑﺎﳊ٣ﻖ وﻻﺗﻜﺘﻤﻮهَ ﴿٣او ِ﴾ ﻋ ﴿ ْ َ ِ َ ﻛﺎﻧﺖ اﻟﺸﻬﺎدة ﴿ َﻋ َا ْ ُ ِ ْ ُ ٢
)(٤
ان اﻟﻮاﻟـﺪ ْ ِ ﻔﺴﻜﻢ﴾) (٣ﻓﺎﺷﻬﺪوا
٢
ﺒﻌﻮا اﻟْ َﻮى﴾ ﰲ ﺷﻬﺎدﺗﻜﻢ ﺑﺄن ﻓﻼ َﺗ ِ ُ ﻳﻜﻦ﴾ اﳌﺸﻬﻮد ﻋﻠﻴﻪ)ِ َ ﴿ (٥
ﻏﻨﻴﺎ َ ْاو َﻓﻘ ِ ْ ًا َﻓﺎﷲُ َ ْاو ٰ ﺑ ِ ِ َﻤﺎ﴾ ﻣﻨﻜﻢ وأﻋﻠﻢ ﲟﺼﺎﳊﻬﻤﺎ)َ َ ﴿ (٦ ُْ
ﻠـﻮ ٓوﺍﹾ﴾ ﲢﺮﻓـﻮا اﻟـﺸﻬﺎدة وﰲ ﻌﺪﻟﻮا﴾ ﲤﻴﻠﻮا ﻋـﻦ اﳊـﻖ ﴿ َو ِ ْ
ان َﺗ ْ ُ ان﴾ ﻻ ﴿ َ ْ ِ ُ ْﲢﺎﺑﻮا اﻟﻐﲏ ﻟﺮﺿﺎه أو اﻟﻔﻘﲑ رﲪﺔ ﻟﻪ ﻟـ﴿ َ ْ
)(٩ )(٨ )(٧
0 0
ﻗﻮﻟﻪ﴿] :ﻭﻟﻮ﴾ ﻛﺎﻧﺖ ﺍﻟﺸﻬﺎﺩﺓ ﴿ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ﴾[ ﺃﻱ ﻓﻔﻲ ﺍﻵﻳﺔ ﺣﺬﻑ½ ﻛﺎﻥ¼ ﻭﺍﲰِﻬﺎ ﻭﺃﺷﺎﺭ ﺬﺍ ﺇﱃ ﺃﻥﹼ ﴿ﻟﻮ﴾ ﻋﻠـﻰ ﺑﺎﺑِﻬـﺎ )(٣
ﻭﺟﻮﺍﺑﻬﺎ ﳏﺬﻭﻑ ﻛﻤﺎ ﻗﺪﺭﻩ ،ﻭﺃﻥﹼ ﻣﻌﲎ ﺷﻬﺎﺩﺓ ﺍﻟﺸﺨﺺ ﻋﻠﻰ ﻧﻔﺴﻪ ﺃﻥ ﻳﻘِﺮ ﺑﺎﻟﺘﺰﺍﻡ ﺍﳊﻖ ﻭﻻ ﻳﻜﺘﻤﻪ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﺗِ ﻘﺮﻭﺍ[ ﺍﻹﻗﺮﺍﺭ ﰲ ﻣﻌﲎ ﺍﻟﺸﻬﺎﺩﺓ ﻓﺈﻥ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻴﺎﻥ ﺍﳊﻖ ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻭ ﻋﻠﻰ ﻏـﲑﻩ ﺃﻭ ﺍﻟﺘﻘـﺪﻳﺮ ﻭﻟـﻮ ﻋـﺎﺩ ﺿـﺮﺭﻫﺎ )(٤
ﻋﻠﻰ ﻧﻔﺴﻚ ﺃﻭ ﻋﻠﻴﻬﻢ ﻛﻤﻦ ﻳﺸﻬﺪ ﻋﻠﻰ ﺍﻟﻈﺎﱂ ﻳﺘﻮﻗﱠﻊ ﺿﺮﺭﻩ ﺃﻭ ﲟﻌﲎ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻘﻮﻝ ﺃﹶﺷﻬﺪ ﺃﻥﹼ ﻟﻔﻼﻥ ﻋﻠﻰ ﻭﺍﻟـﺪﻱ ﻛـﺬﺍ
ﺃﻭ ﻋﻠﻰ ﺃﻗﺎﺭﰊ) .ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﺇﻥ ﻳﻜﻦ﴾ ﺍﳌﺸﻬﻮﺩ ﻋﻠﻴﻪ[ ﺃﻱ ﻣِﻦ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺍﻷﻗﺮﺑِﲔ ﻭﻏﲑِﻫﻢ ﻭﻫﻢ ﺍﻷﺟﺎﻧﺐ ﻭﺳﻮﺍﺀ ﻛﺎﻥ ﺍﳌـﺸﻬﻮﺩ ﻟـﻪ ﺃﻳـﻀﺎ ﻏﻨﻴـﺎ ﺃﻭ )(٥
ﻓﻘﲑﺍ ﻭﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﳏﺬﻭﻑ ﺃﻱ ﻓﻼ ﺗﻤﺘﻨﻌﻮﺍ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻬﻤﺎ ﻃﹶﻠﹶﺒﺎﹰ ﻟِﺮﺿﺎ ﺍﻟﻐﲏ ﺃﻭ ﺗﺮﺣﻤﺎ ﻋﻠﻰ ﺍﻟﻔﻘﲑ ﻓـﺈﻥﹼ ﺍﷲ ﺃﹶﻭﱃ ﺑِﺠﻨـﺴﻲِ
ﺍﻟﻐﲏ ﻭﺍﻟﻔﻘﲑ ﺍﳌﺪﻟﻮﻝ ﻋﻠﻴﻬﻤﺎ ﲟﺎ ﺫﻛﺮ ﻭﻟﻮﻻ ﺃﻥﹼ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻬﻤﺎ ﻣﺼﻠِﺤﺔﹲ ﳍﻤﺎ ﻟﹶﻤﺎ ﺷﺮﻋﻬﺎ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ،ﲨﻞ(
ﻗﻮﻟﻪ] :ﻭﺃﹶﻋﻠﹶﻢ ﺑِﻤﺼﺎﻟِﺤﻬﻤﺎ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺗﻘﺪﻳﺮ ﻣﻀﺎﻑ) .ﺟﻤﻞ( )(٦
ﻗﻮﻟﻪ] :ﺑﺄﻥ ﺗﺤﺎﺑﻮﺍ[ ﺗﺼﻮﻳﺮ ﻟﻠﻤﻨﻔِﻲ ﻻ ﻟﻠﻨﻔﹾﻲ ﻭﻗﻮﻟﻪ ½ﻟِﺮﺿﺎﻩ¼ ﺃﻱ ﻭﺧﻮﻓﺎ ﻣﻦ ﺳﺨﻄِﻪ ﺇﺫ ﺭﺑﻤﺎ ﻭﺍﺳﺎﻩ) .ﺟﻤﻞ( )(٧
ﻗﻮﻟﻪ] :ﻟِـ﴿ﺃﻥ﴾[ ﺇﳕﺎ ﻗﺪﺭ ﺍﻟﻼﻡ ﻷﻥ ﴿ﺗﺘﺒﻌﻮﺍ﴾ ﻗﺪ ﺃﺧﺬ ﻣﻔﻌﻮﻟﻪ ﻭﻫﻮ ﴿ﺍﳍـﻮٰﻯ﴾ ﻓـﻼ ﻳﺘﻌـﺪﻯ ﺇﱃ ﺍﻟﺜـﺎﱐ ﺇﻻ ﲝـﺮﻑ ﻭﺃﻳـﻀﺎ ﻓﻴـﻪ )(٨
ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ½ﺃ ﹾﻥ¼ ﻣﺼﺪﺭﻳﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺗﻤِﻴﻠﹸﻮﺍ ﻋﻦ ﺍﳊ ﻖ[ ﺃﻱ ﻓﻬﻮ ﻣﻦ ﺍﻟﻌﺪﻭﻝ ﻋﻦ ﺍﳊﻖ ﻭ½ﻻ¼ ﻣﻘﺪﺭﺓ ﻓﻴﻜﻮﻥ ﻋﻠﹼﺔﹰ ﻟﻠﻨﻬﻲ ﺃﻱ :ﻧﻬﻴﺘﻜﻢ ﻟِﺌﻼ ﺗﻤِﻴﻠﹸﻮﺍ ...ﺇﱁ ،ﻭﻳﺼﺢ )(٩
ﺃﻧﻪ ﻋﻠﺔ ﻟﻠﻤﻨﻬِﻲ ﻋﻨﻪ ﻓﻼ ﺗﻘﹶﺪﺭ½ ﻻ¼ ﺣﻴﻨﺌﺬ ﻭﻫﻮ ﺃﹶﻭﱃ ﻟِﻘﻠﹼﺔ ﺍﻟﺘﻜﻠﱡﻒ) .ﺟﻤﻞ(
٣٥٦
www.madinah.in
Madinah Gift Centre
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ﺃﻱ ﲟﺎ ﺗﻌﻤﻠﻮﻥ ﻣﻦ ﲢﺮﻳﻒ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻻﻋﺮﺍﺽﻋﻨﻬﺎ١٢.
ﻌﻤﻠﻮن َﺧﺒ ِ ْ ًا) ﴾ (۱۳۵ﻓﻴﺠﺎزﻳﻜﻢ ﺑﻪ ﴿ َﻳﺎﻳ َﺎ
ﺎن ِ َﺑﻤﺎ َ ْ َ ُ ْ َ
ﻓﺎن اﷲَ َ َ ﻌﺮﺿﻮا﴾ ﻋﻦ أداﺋﻬﺎ)ِ َ ﴿ (١ﻗﺮاءة ﲝﺬف اﻟﻮاو اﻷ ُوﱃ ﲣﻔﻴﻔﺎ ﴿ َ ْاو ُ ْ ِ ُ ْ
=
ﻗﻮﻟﻪ﴿] :ﺃﻭ ﺗﻌﺮﺿﻮﺍ﴾ ﻋﻦ ﺃﺩﺍﺋﻬﺎ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳌﺮﺍﺩ ﻣِﻦ ﺍﻟﻠﱠﻲ ﻫﺎﻫﻨﺎ ﺃﺩﺍﺀُ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﻏﲑ ﻭﺟﻬِﻬﺎ ﺍﻟﺬﻱ ﺗﺴﺘﺤﻖ ﺍﻟـﺸﻬﺎﺩﺓﹸ ﺃﻥ )(١
ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﻭﻣِﻦ ﺍﻹﻋﺮﺍﺽ ﺃﻥ ﻻ ﻳﻘﹸﻮﻡ ﺎ ﺃﺻﻼ ﺑِﻮﺟﻪٍ ،ﻭﺍﳊﺎﺻﻞ ﺃﻥﹼ ﺍﻟﻠﻔﻈـﲔ ﻳﺨﺘﻠِﻔـﺎﻥ ﺑـﺎﺧﺘﻼﻑ ﺍﳌﺘﻌﻠﱢـﻖ ﻭﻗﻴـﻞ ﺇﻥﹼ ﺍﻟﻠﱠـﻲ ﻣِﺜـﻞﹸ
ﺍﻹﻋﺮﺍﺽ ﰲ ﺍﳌﻌﲎ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻟﹶﻮﻭﺍ ﺭﺀُﻭﺳﻬﻢ﴾]ﺍﳌﻨﺎﻓﻘﻮﻥ [٥:ﺃﻱ ﺃﹶﻋﺮﺿﻮﺍ .ﻭﺃﹶﺟﺎﺏ ﺃﺑﻮ ﻋﻠﻲ ﰲ ﺍﳊﹸﺠﺔ ﺑﺄﻧـﻪ ﻻ ﻳﻨﻜﹶـﺮ ﺗﻜﺮﻳـﺮ
اﻟﻤﻠ ٰ َِﻜُﺔ ﻛﻠﱡﻬﻢ ﺃﲨﻌﻮﻥ﴾ ]ﺻﺎﻭﻱ[) .ﻛﺮﺧﻲ(
ﺍﻟﻠﻔﻈﲔ ﲟﻌﲎ ﻭﺍﺣﺪ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ﻓﺴﺠﺪ َ
ﻗﻮﻟﻪ] :ﺩﺍﻭِﻣﻮﺍ[ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﳋﻄﺎﺏ ﰲ ﴿ﺁﻣِﻨﻮﺍ﴾ ﺍﻷﻭﻝِ ﻟﻠﻤﺆﻣﻨﲔ) .ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[ )(٢
0 0
0 0
ﻗﻮﻟﻪ] :ﺩﺍﻭِﻣﻮﺍ ﻋﻠﻰ ﺍﻹﳝﺎﻥ[ ﺟﻮﺍﺏ ﻋﻤﺎ ﻳﻘﺎﻝ ﺇﻥ ﻓﻴﻪ ﲢﺼﻴﻞﹶ ﺍﳊﺎﺻﻞ ﻭﻫﻮ ﻣﺤﺎﻝ ،ﻓﺄﺟﺎﺏ ﺑـﺄﻥﹼ ﺍﳌﻌـﲎ ﺍﺛــﺒﺘﻮﺍ ﻋﻠـﻰ ﻣـﺎ ﺃﻧـﺘﻢ )(٣
ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻋﻠﻰ ﺣﺪ﴿ ﻓﹶﺎﻋﻠﹶﻢ ﺃﻧﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ﴾ ]ﳏﻤﺪ [١٩:ﻭ﴿ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﺍﺗﻖ ﺍﷲ﴾ ]ﺍﻷﺣﺰﺍﺏ) .[٢٢:ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺃﻥ ﺇﺿﺎﻓﺔﹶ ﺍﻟﺮﺳﻮﻝ ﺇﱃ ﺍﻟﻀﻤﲑ ﻟﻠﻌﻬﺪ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ﴿] :ﻭ ﻣﻦ ﻳﻜﻔﺮ ﺑﺎﷲ ...ﺇﱁ﴾[ ﺃﻱ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ ﺍﳌﺬﻛﻮﺭ ﺃﻱ ﻓـﺎﳊﻜﻢ ﻫﻨـﺎ ﻣﺘﻌﻠﱢـﻖ ﺑﻜـﻞﹼ ﻣِـﻦ ﺍﳌﹸﺘﻌﺎﻃِﻔـﺎﺕ ﺑـﺎﻟﻮﺍﻭ ﻭﻻ )(٥
ﲟﺠﻤﻮﻋِﻬﺎ ﺑﻘﺮﻳﻨﺔ ﺍﳌﹶﻘﺎﻡ ﺇﺫِ ﺍﻹﳝﺎﻥﹸ ﺑﺎﻟﻜﻞﹼ ﻭﺍﺟﺐ ﻭﺍﻟﻜﻞﱡ ﻳﻨﺘﻔِﻲ ﺑﺎﻧﺘﻔﺎﺀ ﺍﻟﺒﻌﺾ ﻓﻼ ﻳﺤﺘﺎﺝ ﺇﱃ ﺟﻌﻞ ﺍﻟﻮﺍﻭ ﲟﻌﲎ ½ﺃﻭ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﻭﻫﻢ ﺍﻟﻴﻬﻮﺩ ...ﺇﱁ[ ﻭﻗﻴﻞ ﻧﺰﻟﺖ ﰲ ﺍﳌﻨﺎﻓﻘﲔ ﻭﺫﻟﻚ ﺃﻢ ﺁﻣﻨﻮﺍ ﰒ ﻛﻔﺮﻭﺍ ﺑﻌـﺪ ﺍﻹﳝـﺎﻥ ﰒ ﺁﻣﻨـﻮﺍ ﻳﻌـﲏ ﺑِﺄﹶﻟـﺴِﻨﺘِﻬﻢ ﻭﻫـﻮ )(٦
ﺇﻇﻬﺎﺭﻫﻢ ﺍﻹﳝﺎﻥﹶ ﻟِﺘﺠﺮِﻱ ﻋﻠﻴﻬﻢ ﺃﺣﻜﺎﻡ ﺍﳌﺆﻣﻨﲔ ﰒ ﺍﺯﺩﺍﺩﻭﺍ ﻛﻔﺮﺍﹰ ﻳﻌﲏ ﺑِﻤﻮﺗِﻬﻢ ﻋﻠﻰ ﺍﻟﻜﻔـﺮ ﻭﺫﻟـﻚ ﻷﻥ ﻣـﻦ ﺗﻜـﺮﺭ ﻣﻨـﻪ ﺍﻹﳝـﺎﻥﹸ
ﻭﺍﻟﻜﻔﺮ ﺑﻌﺪ ﺍﻹﳝﺎﻥ ﻣﺮﺍﺕٍ ﻛﺜﲑﺓﹰ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻭﻗﹾﻊ ﻟﻺﳝـﺎﻥ ﰲ ﻗﻠﺒـﻪ ﻭﻣـﻦ ﻛـﺎﻥ ﻛـﺬﻟﻚ ﻻ ﻳﻜـﻮﻥ ﻣﺆﻣﻨـﺎ ﺑـﺎﷲ ﺇﳝﺎﻧـﺎ ﻛـﺎﻣﻼ
ﺻﺤﻴﺤﺎ .ﻭﺍﺯﺩﻳﺎﺩﻫﻢ ﺍﻟﻜﻔﺮ ﻫﻮ ﺍﺳﺘﻬﺰﺍﺅﻫﻢ ﻭﺗﻼﻋﺒﻬﻢ ﺑﺎﻹﳝﺎﻥ ﻭﻣِﺜﻞﹸ ﻫﺬﺍ ﺍﳌﹸﺘﻼﻋِﺐِ ﺑﺎﻟﺪﻳﻦ ﻫﻞ ﺗﻘﺒﻞﹸ ﺗﻮﺑﺘﻪ ﺃﻡ ﻻ؟ ﺣﻜﻲ ﻋﻦ ﻋﻠـﻲ
ﺑﻦِ ﺃﹶﰊ ﻃﺎﻟﺐ ﻛﹶﺮﻡ ﺍﷲُ ﺗﻌﺎﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ ﺃﻧﻪ ﻗﺎﻝ ﻻ ﺗﻘﺒﻞﹸ ﺗﻮﺑﺘﻪ ﺑﻞ ﻳﻘﺘﻞﹸ ﻭﺫﹶﻫﺐ ﺃﻛﺜﺮ ﺃﻫﻞِ ﺍﻟﻌﻠﻢِ ﺇﱃ ﺃﻥﹼ ﺗﻮﺑﺘﻪ ﻣﻘﺒﻮﻟﺔﹲ) .ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﻋﻠﻴﻪ[ ﻣﺎ ﻣﺼﺪﺭﻳﺔ ﻇﺮﻓﻴﺔ ﺃﻱ ﺩﺍﻣﻮﺍ ﻋﻠﻴﻪ ﻣﻘِﻴﻤِﲔ ﻋﻠﻴﻪ ﺃﻱ ﻣﺪﺓﹶ ﺇﻗﺎﻣﺘِﻬﻢ ﻋﻠﻴﻪ ،ﻭﻣﻔﻌﻮﻝ ﴿ﻳﻐﻔـﺮ﴾ ﳏـﺬﻭﻑ ﺃﻱ ﻟِﻴﻐﻔـﺮﳍﻢ )(٧
ﻛﻔﺮﻫﻢ ﻣﺎﺩﺍﻣﻮﺍ ﻋﻠﻴﻪ .ﻭﰲ ﻫﺬﺍ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻜﻔﺮ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻣﻐﻔﻮﺭ ﻭﻟﻮ ﺑﻌﺪ ﺃﹶﻟﹾﻒِ ﻣﺮﺓٍ ﻭﺃﻣﺎ ﺧﺒﺮ½ ﻛﺎﻥ¼ ﻓﻤﺤﺬﻭﻑ ﺗﺘﻌﻠﱠﻖ ﺑﻪ ﺍﻟـﻼﻡ ﻣِﺜـﻞ
½ﱂ ﻳﻜﻦِ ﺍﷲُ ﻣﺮﻳﺪﺍ ﻟِﻴﻐﻔﺮﳍﻢ¼ ﻷﻥﹼ ﺍﻟﻔﻌﻞﹶ ﻣﻨﺼﻮﺏ ﺑــ ½ﺃ ﹾﻥ¼ ﻣـﻀﻤﺮﺓﹰ ﺑﻌـﺪ ﺍﻟـﻼﻡ ﻭﻫـﻲ ﻭﻣﻨـﺼﻮﺑﻬﺎ ﰲ ﺗﻘـﺪﻳﺮِ ﻣـﺼﺪﺭٍ ﻭﺍﳌـﺼﺪﺭ ﻻ ﻳـﺼﺢ
ﳋﺒﺮ ﳏﺬﻭﻓﺎ ،ﻭﺍﻟﻼﻡ ﻣﻘﹶﻮﻳﺔﹲ ﻟﺘﻌﺪﻳﺘﻪ ﺇﱃ ﺍﳌـﺼﺪﺭ ﻫـﺬﺍ ﻣـﺬﻫﺐ ﺍﻟﺒِـﺼﺮﻳﲔ ﻭﻋﻠﻴـﻪ ﺟـﺮﻯ ﻭﻗﻮﻋﻪ ﺧﺒﺮﺍﹰ ﻷﻧﻪ ﻣﻌﲎ ﻭﺍﳌﹸﺨﺒﺮ ﻋﻨﻪ ﺟﺜﱠﺔﹲ ﻓﺠﻌِ ﹶﻞ ﺍ ﹶ
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Madinah Gift Centre
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ﻳﻦ﴾ ﺑـﺪل أو ﻧﻌـﺖ اﻟـ ْ َ ) ﴾ (۱۳۸ﻣﺆﳌـﺎ )(٢ﻫـﻮ ﻋـﺬاب اﻟﻨـﺎر ﴿ َ ِ
اﻟـﺬ ْ َ ﻋـﺬاﺑﺎ َ ِ اﻟﻤﻨﻔﻘـ ْ َ ِ َ
ﺑـﺎن َﻟ ُ ْـﻢ َ َ ً ﴿ َ ِ ﴾أﺧﱪ ) (١ﻳـﺎ ﳏﻤـﺪ ﴿ ْ ُ ٰ ِ ِ
ﲟﻮﺍﻻﻢ١٢.
اﻟﻤﺆﻣﻨ ِ ْ َ ﴾ ﳌـﺎ ﻳﺘﻮﳘـﻮن ﻓـﻴﻬﻢ ﻣـﻦ اﻟﻘـﻮة ﴿ َاﻳ َ ْ َ ُ ْ َ
ﺘﻐـﻮن﴾ ﻳﻄﻠﺒـ?ﻮن دون ْ ُ ْ ِ ﻳﻦ َ ْ ِ َ ٓ َ
اوﻟﻴﺎء ِ ْ
ﻣﻦ ُ ْ ِ ½ﻟﻠﻤﻨﻔﻘﲔ¼ ﴿ َ ِ ُ ْ َ
ﻳﺘﺨﺬون ا ْ ﻜ ٰ ِ ِ ْ َ
ﺟﻤﻴﻌﺎ) ﴾ (۱۳۹ﰲ اﻟـﺪﻧﻴﺎ واﻵﺧـﺮة وﻻ ﻳﻨﺎﳍـﺎ إﻻ ﻓﺎن ْاﻟﻌ َ
ِﺰة َ ِ ْ ً ِﺰة ﴾ اﺳﺘﻔﻬﺎم إﻧﻜﺎر أي ﻻ ﳚﺪون ﻋﻨـﺪﻫﻢ ﴿ َ ِ ِﻨﺪ ُُﻢ ْاﻟﻌ َ
﴿ﻋ ْ َ
ِﺘـﺐ﴾ اﻟﻘـﺮآن ﰲ ﺳـﻮرة اﻷﻧﻌـﺎم ﴿ َ ْ ﻧﺰل﴾ ﺑﺎﻟﺒﻨﺎء ﻟﻠﻔﺎﻋﻞ واﳌﻔﻌﻮل ﴿ َﻋﻠ ْ ُ ْ
)(٥ )(٤ )(٣
ان﴾ ﳐﻔﻔـﺔ َﻴﻜﻢ ِ ا ْ ﻜ ٰ ِ أوﻟﻴﺎؤه ﴿ َو َ ْ
ﻗﺪ َ َ
ﻣﻌ ُ ْـﻢ﴾ أي اﻟﻜـﺎﻓﺮﻳﻦ ﻓـﻼ َ ْ ُ ُ ْ
ﻘﻌـﺪوا َ َ ُﺴﺘ ْ ﺰَا ُ ﺑ ِ َ ﺎ َ َ ﺳﻤﻌﺘﻢ ٰﻳﺖِ اﷲِ﴾ اﻟﻘـﺮآن ﴿ ُ ْ
ﻳﻜ َ ُ ﺑ ِ َ ﺎ َو ْ َ واﲰﻬﺎ ﳏﺬوف أي أﻧﻪ)َ ِ ﴿ (٦
اذا َ ِ ْ ُ ْ
ﺍﻟﻘﺎﺿﻲ ﻭﺃﻣﺎ ﻣﺬﻫﺐ ﺍﻟﻜﻮﻓﻴﲔ ﻓﺎﻟﻔﻌﻞﹸ ﻫﻮ ﺍﳋﺒﺮ ﻭﺍﻟﻼﻡ ﺯِﻳﺪﺕ ﻓﻴﻪ ﻟﻠﺘﺄﻛﻴﺪ ﻭﻫﻲ ﺍﻟﻨﺎﺻﺒﺔ ﺑﺪﻭﻥ ﺇﺿﻤﺎﺭ ½ﺃﹶ ﹾﻥ¼) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ] :ﺃﹶﺧﺒِﺮ [ﺃﻱ ﻓﺎﺳﺘﻌﻤِﻠﺖِ ﺍﻟﺒِﺸﺎﺭﺓﹸ ﰲ ﻣﻄﻠﹶﻖ ﺍﻹﺧﺒﺎﺭِ ﺑﻞ ﰲ ﺍﻹﻧﺬﺍﺭ ﺗﻬﻜﱡﻤﺎﹰ ﻷﻥ ﺍﻟﺒﺸﺎﺭﺓ ﺍﳋﺒﺮ ﺍﻟﺴﺎﺭ ﺳﻤﻲ ﺑـﺸﺎﺭﺓﹰ ﻷﻥ ﺍﳋـ ﱪ )(١
ﺍﻟﺴﺎﺭ ﻳﻈﻬِﺮ ﺳﺮﻭﺭﺍ ﰲ ﺍﻟﺒﺸﺮﺓ ﺃﻱ ﻇﺎﻫﺮِ ﺍﳉِﻠﺪ ﻭﺍﻹﻧﺬﺍﺭ ﺍﳋﺒﺮ ﺍﻟﺸﺎﻕ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻓﻔﻲ ﺍﻟﻜﻼﻡ ﺍﺳـﺘِﻌﺎﺭﺓ ﺗـﺼﺮﳛﻴﺔ ﺗﺒﻌﻴـﺔ ،ﺇﺷـﺎﺭﺓﹰ
ﺇﱃ ﺃﻥﹼ ﻭﻋﻴﺪﻫﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻻ ﻳﺨﻠﹶﻒ ﻛﻤﺎ ﺃﻥﹼ ﻭﻋﻴﺪ ﺍﳌﺆﻣﻦ ﺑﺎﳋﹶﲑ ﻻ ﻳﺨﻠﹶﻒ) .ﲨﻞ ،ﺻﺎﻭﻱ(
ﻗﻮﻟﻪ] :ﻣﺆﳌﺎ[ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻓﻔﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﳌﻔﻌﻮﻝ ﻛﻤﺎ ﻫﻮ ﺍﻷﻛﺜﺮ ﻓﺤﻴﻨﺌﺬ ﺗﻮﺻﻴﻒ ﺍﻟﻌﺬﺍﺏ ﺑﻪ ﻟﻠﻤﺒﺎﻟﻐﺔ ﻭﻫـﻮ ﰲ )(٢
ﺍﳊﻘﻴﻘﺔ ﺻﻔﺔﹸ ﺍﳌﹸﻌﺬﱠﺏ ﻭﻭﺟﻪ ﺍﳌﺒﺎﻟﻐﺔ ﺇﻓﺎﺩﺓﹸ ﺃﻥﹼ ﺍﻷﻟﹶﻢ ﺑﻠﻎ ﺍﻟﻐﺎﻳﺔﹶ ﺣﱴ ﺳﺮٰﻯ ﻣِﻦ ﺍﳌﹸﻌﺬﱠﺏ ﺇﱃ ﺍﻟﻌـﺬﺍﺏ ﺍﳌﺘﻌﻠﱢـﻖ ﺑـﻪ ،ﻭﻳﻤﻜـﻦ ﻛـﺴﺮ
0 0
0 0
ﺍﻟﻼﻡ ﻓﻔﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥﹼ ﺍﻟﻔﻌﻴﻞ ﲟﻌﲎ ﺍﻟﻔﺎﻋﻞ ﻛﻤﺎ ﻫﻮ ﺍﳉﺎﺋﺰ ﻓﺤﻴﻨﺌﺬ ﻧﺴﺒﺔ ﺍﻷﻟﻴﻢ ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺣﻘﻴﻘﺔ] .ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﻭﻻ ﻳﻨﺎﻟﹸﻬﺎ ﺇﻻ ﺃﻭﻟﻴﺎﺅﻩ[ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ﻭﷲ ﺍﻟﻌﺰﺓ ﻭﻟِﺮﺳﻮﻟﻪ ﻭﻟﻠﻤﺆﻣﻨﲔ﴾]ﺍﳌﻨﺎﻓﻘﻮﻥ[ ﻭﺃﻣﺎ ﻋﺰﺓ ﺍﻟﻜﻔﹼﺎﺭ ﻓﻠـﻴﺲ ﻣﻌﺘـﺪﺍ ـﺎ )(٣
ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻋﺰﺓ ﺍﳌﺆﻣﻨﲔ ﻷﻧﻪ ﻻ ﻳﻌﺰ ﺇﻻ ﻣﻦ ﺃﹶﻋﺰﻩ ﺍﷲُ ﺗﻌﺎﱃ) .ﻛﺮﺧﻲ(
ﻗﻮﻟﻪ﴿]:ﻭﻗﺪ ﻧﺰﻝ﴾[ ﺍﻵﻳﺔ ،ﺍﺳﺘﺪﻝﹼ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ ﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻭﺟﻮﺏ ﺍﺟﺘﻨﺎﺏ ﺃﻫﻞ ﺍﳌﹶﻌﺎﺻﻲ ﻭﺍﻷﻫﻮﺍﺀ ،ﻭﻋﻦ ﻫﺸﺎﻡِ ﺑﻦِ ﻋﺮﻭ ﹶﺓ )(٤
ﺃﻥﹼ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪِ ﺍﻟﻌﺰﻳﺰِ ﺃﹶﺧﺬ ﻗﻮﻣﺎ ﻳﺸﺮﺑﻮﻥ ﺍﳋﻤﺮ ﻓﻀﺮﻢ ﻭﻓﻴﻬﻢ ﺭﺟﻞ ﺻﺎﱀ ﻓﻘﻴﻞ ﻟﻪ ﺇﻧﻪ ﺻﺎﱀ ،ﻓﺘﻼ﴿ :ﻓﻼ ﺗﻘﻌﺪﻭﺍ ﻣﻌﻬـﻢ ﺣـﱴ
ﺧﻮﺿﻮﺍ ﰲ ﺣﺪﻳﺚٍ ﻏﲑِﻩ ﺇﻧﻜﻢ ﺇﺫﺍﹰ ﻣﺜﻠﹸﻬﻢ﴾ .ﻗﻠﺖ :ﻭﻳﺴﺘﺪﻝﹼ ﺬﻩ ﺍﻵﻳﺔ ﻋﻠـﻰ ﺃﻥﹼ ﺍﻷﻣـﺔ ﺩﺍﺧﻠـﺔ ﰲ ﺧﻄـﺎﺏ ﺍﻟـﻨﱯ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﹼﻢ ﻷﻧﻪ ﻗﺎﻝ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ﴿ :ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺬﻳﻦ ﳜﻮﺿﻮﻥ ﰲ ﻳ ٰ ﻨـﺎ ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ ...ﻭﺇﻣﺎ ﻳﻨﺴﻴﻨﻚ ﺍﻟﺸﻴﻄـٰﻦ ﻓﻼ ﺗﻘﻌـﺪ ﺑﻌـﺪ
ﺍﻟﺬﻛﺮٰﻯ﴾ ﻛﻠﱡﻬﺎ ﺧﻄﺎﺏ ﻟﻠﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻭﺣﺪﻩ ﻛﺎﻵﻳﺔ ﺍﻟﱵ ﻗﹶﺒﻠﹶﻬﺎ ﻭﻗﺎﻝ﴿:ﻭﻗﺪ ﻧﺰﻝ ﻋﻠﻴﻜﻢ ﰲ ﺍﻟﻜﺘٰـﺐ ﺃﹶﻥﹾ ﺇﺫﺍ ﲰﻌـﺘﻢ﴾
ﺇﱃ ﻗﻮﻟﻪ﴿:ﻓﻼ ﺗﻘﻌﺪﻭﺍ﴾ ﻣﺮِﻳﺪﺍ ﺗﻠﻚ ﺍﻵﻳﺔﹶ ﻓﺪﻝﹼ ﻋﻠﻰ ﺩﺧﻮﳍﻢ ﻓﻴﻬﺎ ﻭﰲ ﺍﻵﻳﺔ ﺃﺻ ﹲﻞ ﻟِﻤﺎ ﻳﻔﻌﻠﻪ ﺍﳌﺼﻨﻔﻮﻥ ﻣﻦ ﺍﻹﺣﺎﻟﺔ ﻋﻠـﻰ ﻣـﺎ ﺫﹸﻛـﺮ
ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ ﻭﺍﻟﺘﻨﺒﻴﻪِ ﻋﻠﻴﻪ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ] :ﺍﻟﻘﺮﺁﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺃﻥﹼ ½ﺃﻝ¼ ﻟﻠﻌﻬﺪ ﺍﳋﺎﺭِﺟﻲ) .ﺟﻤﻞ( )(٥
ﻗﻮﻟﻪ] :ﺃﻱ ﺃﻧﻪ[ ﻗﺪﺭﻩ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ½ﺃﻧﻜﻢ¼ ﻭﺭﺩﻩ ﺃﺑﻮ ﺣﻴﺎﻥ ﺑﺄﺎ ﺇﺫﺍ ﺧﻔﱢﻔﺖ ﱂ ﺗﻌﻤﻞ ﺇﻻ ﰲ ﺿﻤﲑِ ﺷﺄﻥٍ ﳏﺬﻭﻑ ﻭﺇﻋﻤﺎﻟﹸﻬﺎ ﰲ ﻏﲑﻩ )(٦
ﺿﺮﻭﺭﺓ ﻗﻠﺖ ﺃﹶﺟﺎﺯ ﺍﺑﻦ ﻣﺎﻟﻚ ﰲ "ﺷﺮﺡ ﺍﻟﺘﺴﻬﻴﻞ" ﺇﻋﻤﺎﻟﹶﻬﺎ ﰲ ﺿﻤﲑ ﺍﻟﺸﺄﻥ ﻭﻏﲑﻩ ﺇﺫﺍ ﻛﺎﻥ ﳏﺬﻭﻓﺎ ﻗـﺎﻝ ﻭﻻ ﻳﻠـﺰﻡ ﻛﻮﻧـﻪ ﺿـﻤﲑ
ﺍﻟﺸﺄﻥ ﻛﻤﺎ ﺯﻋﻢ ﺑﻌﻀﻬﻢ ﺑﻞ ﺇﺫﺍ ﺃﹶﻣﻜﹶﻦ ﻋﻮﺩﻩ ﻋﻠﻰ ﺣﺎﺿﺮ ﺃﻭ ﻏﺎﺋﺐ ﻣﻌﻠﻮﻡ ﻓﻬﻮ ﺃﹶﻭﱃ ﻭﺍﺳﺘﺪﻝﹼ ﺑِﻜﻼﻡٍ ﻟﺴﻴﺒﻮﻳﻪ) .ﻛﺮﺧﻲ(
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Madinah Gift Centre
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ﻣﺜﻠُ ُ ْﻢ﴾) (٢ﰲ اﻹﺛﻢ ﴿ ِان اﷲَ َ ِ ُ
ﺟﺎﻣﻊ ْ ُ ٰ ِ اذا﴾ إن ﻗﻌﺪﺗﻢ ﻣﻌﻬﻢ ﴿ ْ ﺣﺪﻳﺚ ﻏَ ْ ِ ۤ ٖه ِ ُ ْ
اﻧﻜﻢ ِ ً واﳌﺴﺘﻬﺰﺋﲔ ﴿ َﺣ َﻳﺨ ْ ُ ْ
ُﻮﺿﻮا ِ ْ َ ِ ْ ٍ )(١
اﻟﻤﻨﻔﻘ ِ ْ َ َو
)(٣
ﻳﻦ﴾ ﺑــﺪل ﻣ ـﻦ اﻟــﺬﻳﻦ ﻗﺒﻠــﻪ ﺟﻤﻴﻌــﺎ) ﴾ (۱۴۰ﻛﻤــﺎ اﺟﺘﻤﻌ ـﻮا ﰲ اﻟــﺪﻧﻴﺎ ﻋ ـ اﻟﻜﻔ ـﺮ واﻻﺳــﺘﻬﺰاء ﴿ َاﻟـ ِ
ـﺬ ْ َ ـﻦ ِ ْ َﺟ َ ـ َ
ـﻨﻢ َ ِ ْ َ ا ْ ﻜ ٰ ِ ِ ﻳْـ َ
اﻟﻢ َ ُ ْ ﻓﺘﺢ ﴾ ﻇﻔﺮ وﻏﻨﻴﻤﺔ ﴿ َ
ﻣﻦ اﷲِ َ ُ ﺎن ُ ْ ﺑﻜﻢ﴾ اﻟﺪواﺋﺮ ﴿ َ ِ ْ
ﻓﺎن َ َ ﺼﻮن﴾ ﻳﻨﺘﻈﺮون ﴿ ِ ُ ْ ﴿ َﻳ َ َ ُ ْ َ
)(٥ )(٤
ﻧﻜـﻦ ﻗﺎﻟﻮا﴾ ﻟﻜﻢ ﴿ َ َ ْ َﻜﻢ َ ْ ٌ
ﻗـﺎﻟﻮا﴾ ﳍـﻢ ﴿ َ َ ْ
اﻟـﻢ ﻳـﻦ َ ِ ْ ٌ
ـﺼﻴﺐ﴾ ﻣـﻦ اﻟﻈﻔـﺮ ﻋﻠـﻴﻜﻢ ﴿ َ ُ ان َ َ
ـﺎن ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ َ ُْ
ﻣﻌﻜﻢ﴾ ﰲ اﻟـﺪﻳﻦ واﳉﻬـﺎد ﻓﺄﻋﻄﻮﻧـﺎ ﻣـﻦ اﻟﻐﻨﻴﻤـﺔ ﴿ َو ِ ْ
ُ )(٦
ﻣـﻦ ْ ُ ْ ِ
اﻟﻤـﺆﻣﻨ ِ ْ َ ﴾ أن َ ﻧﻤـﻨﻌﻜﻢ ﺴﺘﺤﻮ ِذْ﴾ ﻧﺴﺘﻮل ﴿ َﻋﻠ ْ ُ ْ
َﻴﻜﻢ﴾ وﻧﻘﺪر ﻋ أﺧﺬﻛﻢ وﻗﺘﻠﻜﻢ ﻓﺄﺑﻘﻴﻨﺎ ﻋﻠـﻴﻜﻢ ﴿َو﴾ أ ﻟ ْـﻢ ﴿ َ ْ َ ْ ْ َْ َ ْ
ﻳﺤﻜـﻢ ﺑَ ْ َ ُ ْ
ﻳﻈﻔﺮوا ﺑﻜﻢ ﺑﺘﺨﺬﻳﻠﻬﻢ وﻣﺮاﺳﻠﺘﻜﻢ ﺑﺄﺧﺒﺎرﻫﻢ ﻓﻠﻨﺎ ﻋﻠﻴﻜﻢ اﳌﻨﺔ ،ﻗﺎل ﺗﻌـﺎﱃَ ﴿:ﻓـﺎﷲُ َ ْ ُ ُ
)(٧
ـﻨﻜﻢ﴾ وﺑﻴـﻨﻬﻢ ﴿ َ ْ َ
ﻳـﻮم
ﺍﳌﻨﺎﻓﻘﲔ١٢.
ﻳﻦ َﻋ َ ْ ُ ْ ِ
اﻟﻤﺆﻣﻨ ِ ْ َ َﺳ ِ ْ ًﻴﻼ) ﴾ (۱۴۱ﻃﺮﻳﻘﺎ ﺑﺎﻻﺳﺘﺌﺼﺎل اﻟﻘﻴﻤﺔِ﴾ ﺑﺄن ﻳﺪﺧﻠﻜﻢ اﳉﻨﺔ وﻳﺪﺧﻠﻬﻢ اﻟﻨﺎر ﴿ َو َ ْ
ﻉ
ﻉ ﷲ ِ ْﻟﻠﻜ ٰ ِ ِ ْ َ
ﻳﺠﻌﻞ ا ُ
ﻟﻦ ْ َ َ ْ َِٰ
?
? ﺃﻱ ﺭﺳﻮﻟﻪ١٢.
ﻳﺨﺪﻋﻮن اﷲَ﴾) (٨ﺑﺈﻇﻬﺎرﻫﻢ ﺧﻼف ﻣﺎ أﺑﻄﻨﻮه ﻣﻦ اﻟﻜﻔﺮ ﻟﻴﺪﻓﻌﻮا ﻋﻨﻬﻢ أﺣﻜﺎﻣﻪ اﻟﺪﻧﻴﻮﻳﺔ ﴿ َو َُﻮ َ ِ
ﺧﺎدﻋُ ُ ْﻢ﴾ ﴿ ِان ْ ُ ٰ ِ
اﻟﻤﻨﻔﻘ ِ ْ َ ُ ٰ ِ ُ ْ َ
٢ ٢
ﻗﻮﻟﻪ] :ﺍﳌﹸﺴﺘﻬﺰِﺋِﲔ [ﻳﻌﲏ ﺿﻤﲑ ½ﻫﻢ¼ ﺭﺍﺟﻊ ﺇﱃ ﻣﺎ ﺩﻝ ﻋﻠﻴﻪ ﴿ﻳﻜﻔﹶﺮ ﺎ ﻭﻳﺴﺘﻬﺰﺀُ ﺎ﴾) .ﲨﺎﻟﲔ ﻟﻠﻘﺎﺭﻱ( ]ﻋﻠﻤﻴﺔ[ )(١
ﻗﻮﻟﻪ﴿] :ﺇﻧﻜﻢ ﺇﺫﺍ ﻣﺜﻠﻬﻢ﴾[ ﲨﻠﺔ ﻣﺴﺘﺄﻧِﻔﺔ ﺳِﻴﻘﹶﺖ ﻟﺘﻌﻠﻴﻞ ﺍﻟﻨﻬﻲ ﻏﲑ ﺩﺍﺧﻠﺔ ﺗﺤﺖ ﺍﻟﺘﱰﻳﻞ ﻭ﴿ﺇﺫﺍﹰ﴾ ﻣﻠﹾﻐﺎ ﹲﺓ ﻋﻦِ ﺍﻟﻌﻤﻞ ﻟِﻮﻗﻮﻋِﻬﺎ ﺑﲔ )(٢
ﺍﳌﺒﺘﺪﺃ ﻭﺍﳋﹶﺒﺮ ﺃﻱ ﻻ ﺗﻘﻌﺪﻭﺍ ﻣﻌﻬﻢ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖِ ﺇﻧﻜﻢ ﺇِﻥﹾ ﻓﹶﻌﻠﺘﻤﻮﻩ ﻛﻨﺘﻢ ﻣِﺜﻠﹶﻬﻢ ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﺳﺘِﺘﺒﺎﻉِ ﺍﻟﻌـﺬﺍﺏِ ﻭﺍﳉﹸﻤﻬـﻮﺭ ﻋﻠـﻰ
0 0
0 0
ﺭﻓﻊ ﺍﻟﻼﻡِ ﰲ ﴿ﻣِﺜﻠﻬﻢ﴾ ﻋﻠﻰ ﺧﺒﺮ ﺍﻻﺑﺘﺪﺍﺀ ﻭﺃﹶﻓﺮﺩ½ ﻣﺜﻞ¼ ﻫﻨﺎ ﻭﺇِﻥﹾ ﺃﹶﺧﱪ ﺑﻪ ﻋﻦ ﺟﻤﻊٍ ﻭﻟﹶﻢ ﻳﻄـﺎﺑِﻖ ﺑـﻪ ﻛﻤـﺎ ﻃـﺎﺑﻖ ﻣـﺎ ﻗﺒﻠﹶـﻪ ﰲ ﻗﻮﻟـﻪ
﴿ﰒ ﻻ ﻳﻜﻮﻧﻮﺍ ﺃﻣﺜﺎﻟﹶﻜﻢ﴾ ﻭﻗﻮﻟِﻪ ﴿ﻭﺣﻮﺭ ﻋﲔ ﻛﺄﻣﺜﺎﻝ ﺍﻟﻠﺆﻟﺆ﴾ ]ﺍﻟﻮﺍﻗﻌﺔ .[٢٣-٢٢:ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺒﻘﺎﺀ ﻭﻏﲑﻩ ﻷﻧﻪ ﻗﺼﺪ ﺑﻪ ﻫﻨﺎ ﺍﳌﹶﺼﺪﺭ
ﻓﹶﻮﺣﺪ ﻛﻤﺎ ﻭﺣﺪ ﰲ ﻗﻮﻟﻪ ﴿ﺃﻧﺆﻣﻦ ﻟﺒﺸﺮﻳﻦ ﻣِﺜﻠﻨﺎ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ .[٤٧:ﻭﲢﺮﻳﺮ ﺍﳌﻌﲎ ﺃﻥﹼ ﺍﻟﺘﻘﺪﻳﺮ ﺃﻥﹼ ﻋِﺼﻴﺎﻧﻜﻢ ﻣِﺜـﻞﹸ ﻋِـﺼﻴﺎﻧِﻬﻢ ﺇﻻ ﺃﻥﹼ
ﺗﻘﺪﻳﺮ ﺍﳌﹶﺼﺪﺭﻳﺔ ﰲ ﻗﻮﻟﻪ ﴿ﻟﺒﺸﺮﻳﻦ ﻣﺜﻠﻨﺎ﴾ ﻗﹶﻠﹶﻖ) .ﲰﲔ(
ﻗﻮﻟﻪ] :ﺑﺪﻝﹲ ﻣِﻦ﴿ ﺍﻟﺬﻳﻦ﴾ ﻗﹶﺒﻠﹶﻪ[ ﺃﻱ ﻗﻮﻟﻪ ﴿ﺍﻟﺬﻳﻦ ﻳﺘﺨﺬﻭﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ﴾ ﻭﺟﻌﻠﹶﻪ ﺑﺪﻻﹰ ﻷﻥﹼ ﺍﳋِﻄﺎﺏ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ﻭﻫﺬﺍ ﻣﺒﻨِـﻲ ﻋﻠـﻰ )(٣
ﺟﻮﺍﺯ ﺍﻹﺑﺪﺍﻝ ﻣِﻦ ﺍﻟﺒﺪﻝ ﻭﻗﻴﻞ ﻫﻮ ﺑﺪﻝﹲ ﻣِﻦ﴿ ﺍﳌﻨٰﻔﻘﲔ﴾) .ﺟﻤﻞ(
ﻗﻮﻟﻪ] :ﻳﻨﺘﻈِﺮﻭﻥ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﺇﺫ ﺍﻟﺘﺮﺑﺺ ﰲ ﺍﻟﻠﻐﺔ ﺍﻻﻧﺘﻈﺎﺭ] .ﻋﻠﻤﻴﺔ[ )(٤
ﻗﻮﻟﻪ] :ﺍﻟﺪﻭﺍﺋِﺮ [ﺟﻤﻊ ﺩﺍﺋﺮﺓٍ ﻛﹶﻀﻮﺍﺭِﺏ ﺃﻱ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﺪﻭﺭ ﻭﺗﺤـﺪﺙﹸ ﰲ ﺍﻟـﺰﻣﻦِ ﻣِـﻦ ﺍﻟﻨﻮﺍﺋِـﺐِ ﻭﺍﳊﹶـﻮﺍﺩِﺙِ ﻭﰲ ﻛـﻼﻡ ﺍﳌﻔـﺴﺮ )(٥
ﻗﹸﺼﻮﺭ ﺣﻴﺚﹸ ﻗﻴﺪ ﺑﺎﻧﺘﻈﺎﺭِ ﺍﻟﺪﻭﺍﺋﺮِ ﻭﻫﻲ ﺇﳕﺎ ﺗﻜﻮﻥ ﰲ ﺍﻟﺸﺮ ﻣﻊ ﺃﻢ ﻳﺘﺮﺑﺼﻮﻥ ﻭﻳﻨﺘﻈِﺮﻭﻥ ﻛـﻞﱠ ﻣـﺎ ﻳﻘﹶـﻊ ﻟﻠﻤـﺆﻣﻨﲔ ﻣِـﻦ ﺧـﲑ ﻭﺷـﺮ
ﺑِﺪﻟﻴﻞِ ﺍﻟﺘﻔﺼﻴﻞِ ﺑﻘﻮﻟﻪ ﴿ﻓﺈﻥ ﻛﺎﻥ ﻟﻜﻢ ﻓﺘﺢ ...ﺇﱁ﴾) .ﺟﻤﻞ(
ﻗﻮﻟﻪ﴿] :ﻭﳕﻨﻌﻜﻢ﴾[ ﺃﻱ ﻧﺤﻤِﻜﻢ ﻣِﻦ ﺍﳌﺆﻣﻨﲔ ﺃﻱ ﻣِﻦ ﻗﹶﺘﻠِﻬﻢ ﻟﻜﻢ ﻭﺍﳉﹸﻤﻬﻮﺭ ﻋﻠﻰ ﺟﺰﻡِ ½ﳕﻨﻊ¼ ﻋﻄﹾﻔﺎ ﻋﻠﻰ ﻣـﺎ ﻗﺒﻠﹶـﻪ ﻭﻗﹶـﺮﺃﹶ ﺍﺑـﻦ )(٦
ﻀﻴﺔِ ﻟﻠﺠﻤﻊ ﰲ ﺟﻮﺍﺏ ﺍﻻﺳﺘﻔﻬﺎﻡ) .ﲰﲔ( ﺃﹸﰊ ﺑِﻨﺼﺐِ ﺍﻟﻌﲔِ ﻭﻫﻲ ﻇﺎﻫﺮﺓ ﻓﺈﻧﻪ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ½ﺃﹶ ﹾﻥ¼ ﺑﻌﺪ ﺍﻟﻮﺍﻭ ﺍﳌﹸﻘﺘِ
ﻗﻮﻟﻪ] :ﻓﹶﻠﹶﻨﺎ ﻋﻠﻴﻜﻢ ﺍﳌِﻨﺔﹸ[ ﺃﻱ ﻓﺄﹶﻋﻄﹸﻮﻧﺎ ﳑﺎ ﺃﹶﺻﺒﺘﻢ ﻓﻬﻢ ﻻ ﻗﹶﺼﺪ ﳍﻢ ﺇﻻ ﺃﹶ ﺧﺬﹸ ﺍﻷﻣﻮﺍﻝِ ﻟِﺸﺮﻫِﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ) .ﺟﻤﻞ( )(٧
ﻗﻮﻟﻪ﴿] :ﳜٰﺪﻋﻮﻥ ﺍﷲ﴾[ ﺃﻱ ﺭﺳﻮﻟﹶﻪ ﻛﻤﺎ ﻳﻘﺘﻀﻴﻪ ﻗﻮﻝﹸ ﺍﳌﻔﺴﺮ ½ﺑﺈﻇﻬﺎﺭﻫﻢ ...ﺇﱁ¼ ﺇﺫ ﻫﺬﺍ ﺇﳕﺎ ﻫﻮ ﺧِﺪﺍﻉ ﻣﻊ ﺭﺳﻮﻝِ ﺍﷲ ﺻـﻠﹼﻰ )(٨
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www.madinah.in
Madinah Gift Centre
`
ﻧـــ
ﻗـﺎﻣﻮا ا ِ َ ﳎﺎزﻳﻬﻢ ﻋ ﺧﺪاﻋﻬﻢ ﻓﻴﻔﺘﻀﺤﻮن ﰲ اﻟﺪﻧﻴﺎ ﺑﺈﻃﻼع اﷲ ﻧﺒﻴﻪ ﻋ ﻣﺎ أﺑﻄﻨﻮه وﻳﻌـﺎﻗﺒﻮن ﰲ اﻵﺧـﺮة ﴿ َو ِ َ
اذا َ ُ
ﻧـــ ﻓﻴﺠﺎﺯﻳﻬﻢ١٢.ﲨﻞ
ﺇﳕﺎ ﲰﻴﺖ ﺍﻟﺼﻼﺓ ﺫﻛﺮﺍ ﻻﺷﺘﻤﺎﳍﺎ ﻋﻠﻴﻪ١٢.
ون اﷲَ﴾ ﻳـﺼﻠﻮن ﴿ ِاﻻ ﻳـﺬ ُ ُ ْ َ
اﻟﻨـﺎس﴾ ﺑـﺼﻼﻢ ﴿ َو َﻻ َ ْ ﻗـﺎﻣﻮا ُ َ
اﻟﺼﻠﻮة ِ ﴾ ﻣﻊ اﳌـﺆﻣﻨﲔ ﴿ َ ُ ْ
=
)(١
ﻛـﺴﺎ ٰ ﴾ ﻣﺘﺜـﺎﻗﻠﲔ ﴿ ُ َ ٓ ُ ْ َ
ﻳـﺮاءون َ ٰ
ذﻟـﻚ﴾ اﻟﻜﻔـﺮ واﻹﳝـﺎن ﴿ َۤﻻ ﴾ ﻣﻨـﺴﻮ ﺑﲔ) ﴿(٣ا ِ ٰ ُ َ ٓ ِ
ـﺆﻻء﴾ أي ﻣﺬﺑـﺬﺑ ِ ْ َ ﴾) (٢ﻣـﱰددﻳﻦ ﴿ َﺑـ ْ َ ٰ ِ َ َ ًِْ
ﻗﻠﻴﻼ) ﴾ (۱۴۲رﻳـﺎء ﴿ َ ْ َ
ِ )(٥
ﺗﺠﺪ َﻟ ٗ َﺳ ِ ْ ًﻴﻼ) ﴾ (۱۴۳ﻃﺮﻳﻘﺎ إﱃ اﳍﺪى ﴿ َﻳﺎﻳ َﺎ
ﷲ َﻓﻠ َْﻦ َ ِ َﻀﻠﻞ﴾ـﻪ ﴿ا ُ ﻣﻦ ْ ِ ِ
)(٦
ﺆﻻء﴾ أي اﳌﺆﻣﻨﲔ ﴿ َو َ ْ اﻟﻜﻔﺎر)َ ﴿ (٤و َ ۤﻻ ا ِ ٰ ُ َ ٓ
ﺗﺠﻌﻠﻮا َﻋﻠ ْ ُ ْ
َﻴﻜﻢ﴾ ﲟﻮاﻻﻢ ﴿ ُ ْ ٰ ً ان َ ْ َ ُ ْ اﻟﻤﺆﻣﻨ ِ ْ َ َ ُ ِ ْ ُ ْ َ
دون ْ ُ ْ ِ ﻳﻦ َ ْ ِ َ ٓ َ
اوﻟﻴﺎء ِ ْ ﻣﻨﻮا َﻻ َ ِ ُ
ﺗﺘﺨﺬوا ا ْ ﻜ ٰ ِ ِ ْ َ ﻳﻦ َ ُ ْ
)(٧
ﺳﻠﻄﻨﺎ ﻣ ِ ْ ًﻨﺎ)﴾ (۱۴۴ اﺗﺮﻳﺪون َ ْ ﻣﻦ ُ ْ ِ اﻟﺬ ْ َ
ِ
اﻟﻨـﺎرِ﴾ وﻫـﻮ ﻗﻌﺮﻫ٢ـﺎ ﴿ َو َ ْ
ﻟـﻦ َ ِ َ اﻻﺳﻔﻞ ِ ﺑﺮﻫﺎﻧﺎ ﺑﻴﻨﺎ) (٨ﻋ ﻧﻔﺎﻗﻜﻢ ﴿ ِان ْ ُ ٰ ِ
اﻟﻤﻨﻔﻘ ِ ْ َ ِ ْ ِ
)(٩
ﺗﺠـﺪ َﻟ ُ ْـﻢ ﻣﻦ
َ ِ اﻟﺪرك﴾ اﳌﻜﺎن ﴿ ْ َ ْ َ
٢
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻻ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻟِﻌﻠﻤِﻪ ﺑﻜﻞﹼ ﺷﻲﺀ) .ﺟﻤﻞ(
ﱃ﴾[ ﺍﺳﺘﺪﻝ ﺑـﻪ ﻋﻠـﻰ ﺍﺳـﺘﺤﺒﺎﺏِ ﺩﺧـﻮﻝِ ﺍﻟـﺼﻼﺓِ ﺑِﻨـﺸﺎﻁٍ ﻭﻋﻠـﻰ ﻛﹶﺮﺍﻫـﺔِ ﺃﹶﻥ ﻳﻘـﻮﻝﹶ
ﻗﻮﻟﻪ﴿]:ﻭﺇﺫﺍ ﻗﺎﻣﻮﺍ ﺇﱃ ﺍﻟﺼﻠﻮﺓ ﻗﺎﻣﻮﺍ ﻛﺴﺎ ٰ )(١
ﺍﻹﻧﺴﺎﻥﹸ½:ﻛﹶﺴﻠﹾﺖ.¼ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺮﻩ ﺃﻥ ﻳﻘﻮﻝﹶ ﺍﻟﺮﺟﻞﹸ ½ﺇﱐ ﻛﹶﺴﻼﻥ¼ ﻭﻳﺘﺄﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔﹶ) .ﺍﻹﻛﻠﻴﻞ( ]ﻋﻠﻤﻴﺔ[
ﻗﻮﻟﻪ﴿] :ﻣﺬﹶﺑﺬﹶﺑِﲔ﴾[ ﺣﺎﻝ ﻣِﻦ ﻓﺎﻋﻞِ ﴿ﻳﺮﺍٓﺀُﻭﻥ﴾ ﺃﻭ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺬﻡ ﻭﺍﳌﻌﲎ ﺃﻥﹼ ﺍﻟﺸﻴﻄﺎﻥﹶ ﻳﺬﹶﺑﺬِﺑﻬﻢ ﻭﺣﻘﻴﻘﺔﹸ ﺍﳌﹸﺬﺑﺬﹶﺏ ﻣﺎ ﻳﺬﹶﺏ )(٢
ﻭﻳﺪﹶﻓﻊ ﻋﻦ ﻛِﻼ ﺍﳉﺎﻧِﺒﲔ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
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ﻗﻮﻟﻪ] :ﻻ ﻣﻨﺴﻮﺑِﲔ [ﻳﺸﲑ ﺇﱃ ﺃﻧﻪ ﺣﺎﻝ ﻣِﻦ ﺍﻟﹸﻤﺴﺘﺘِـﺮ ﰲ ﴿ﻣﺬﺑﺬﺑﲔ﴾) .ﺷِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٣
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﻟﻜﻔﹼﺎﺭ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻫٰ ٓ
ﺆﻻﺀ﴾ ﺍﻷﻭﻝﹶ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺍﻟﻜﻔﹼﺎﺭ) .ﺷِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٤
ﺆﻻﺀ ﻭﻻۤ ﺇﱃ ﻫٰ ٓ
ﺆﻻﺀ﴾[ ﴿ﺇﱃ﴾ ﰲ ﺍﳌﹶﻮﺿِﻌﲔ ﻣﺘﻌﻠﱢﻘﺔ ﺑِﻤﺤﺬﻭﻑ ﻭﺫﻟﻚ ﺍﶈﺬﻭﻑ ﻫﻮ ﺣـﺎﻝ ﺣـﺬِﻑ ﻟِﺪﻻﻟـﺔِ ﺍﳌﹶﻌـﲎ ﻗﻮﻟﻪۤ ﴿] :ﻻ ﺇﱃ ﻫٰ ٓ )(٥
ﻋﻠﻴﻪ ﻭﺍﻟﺘﻘﺪﻳﺮ :ﻣﺬﺑﺬﹶﺑِﲔ ﻻ ﻣﻨﺴﻮﺑِﲔ ﺇﱃ ﻫﺆﻻﺀ ﻭﻻ ﻣﻨﺴﻮﺑﲔ ﺇﱃ ﻫﺆﻻﺀ ،ﻓﺎﻟﻌﺎﻣﻞﹸ ﰲ ﺍﳊﺎﻝ ﻧﻔﹾﺲ ﻣﺬﺑﺬﺑﲔ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺒﻘـﺎﺀ :ﻭﻣﻮﺿِـﻊ﴿ ﻻٓ
ﺇﱃ ﻫٰ ٓ
ﺆﻻﺀ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣِﻦ ﺍﻟﻀﻤﲑِ ﰲ ﴿ﻣﺬﹶﺑﺬﹶﺑِﲔ ﴾ﺃﻱ ﻳﺘﺬﹶﺑﺬﹶﺑﻮﻥ ﻣﺘﻠﹶﻮﻧِﻴـﻦ ﻭﻫﺬﺍ ﺗﻔﺴﲑ ﻣﻌﲎ ﻻ ﺇﻋﺮﺍﺏٍ ) .ﺳﻤِﲔ(
ﻗﻮﻟﻪ] :ﺃﻱ ﺍﳌﺆﻣﻨﲔ[ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺃﻥﹼ ﴿ﻫٰ ٓ
ﺆﻻﺀ﴾ ﺍﻟﺜﺎﱐﹶ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺍﳌﺆﻣﻨﲔ) .ﺷِﻬﺎﺏ( ]ﻋﻠﻤﻴﺔ[ )(٦
ﻗﻮﻟﻪ﴿] :ﺃﺗﺮﻳﺪﻭﻥ﴾[ ﺍﺳﺘِﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﰲ ﻣﻌﲎ ﺍﻟﻨﻔﻲ ﻭﺗﻮﺟﻴﻪ ﺍﻹﻧﻜـﺎﺭ ﺇﱃ ﺍﻹﺭﺍﺩﺓِ ﺩﻭﻥﹶ ﻣﺘﻌﻠﱢﻘِﻬـﺎ ﺑِـﺄﻥ ﻳﻘـﺎﻝﹶ ½ﺃﺗﺠﻌﻠﹸـﻮﻥ ...ﺇﱁ¼ )(٧
ﻟﻠﻤﺒﺎﻟﹶﻐﺔ ﰲ ﺇﻧﻜﺎﺭﻩ ﻭﺗﻬﻮﻳﻞِ ﺃﹶﻣﺮِﻩ ﺑِﺒﻴﺎﻥِ ﺃﻧﻪ ﳑﺎ ﻻ ﻳﻨﺒﻐِﻲ ﺃﻥ ﻳﺼﺪﺭ ﻋﻦِ ﺍﻟﻌﺎﻗﻞ ﺇﺭﺍﺩﺗﻪ ﻓﹶﻀﻼﹰ ﻋﻦ ﺻﺪﻭﺭِ ﻧﻔﺴِﻪ) .ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ(
ﻗﻮﻟﻪ] :ﺑﻴﻨﺎﹰ[ ﺃﻱ ﻓﺈﻥﹼ ﻣﻮﺍﻻﺗﻬﻢ ﺃﹶﻭﺿﺢ ﺃﹶﺩِﻟﹼﺔِ ﺍﻟﻨﻔﺎﻕ) .ﺟﻤﻞ( )(٨
ﻗﻮﻟﻪ] :ﻭﻫﻮ ﻗﹶﻌﺮﻫﺎ[ ﺃﻱ ﻷﺎ ﺳﺒﻊ ﻃﹶﺒﻘﺎﺕٍ ﻓﺄﹶﺳﻔﻠﹸﻬﺎ ﻳﻘﺎﻝ ﻟﻪ ﺩﺭﻛﺔﹲ ﺑﺎﻟﻜﺎﻑ ﻓﺎﻟﺪﺭﻙ ﻣﺎ ﻛﺎﻥ ﺇﱃ ﺃﺳﻔﻞﹶ ﻭﺍﻟﺪﺭﺝ ﻣﺎ ﻛﺎﻥ ﺇﱃ ﺃﹶﻋﻠـﻰٰ )(٩
ﻭﺍﻟﻨﺎﺭ ﻃﹶﺒﻘﹶﺎﺕ ﻭﺩﺭﻛﹶﺎﺕ ﻓﺎﻟﻄﺒﻘﹶﺔﹸ ﺍﻟﻌﻠﻴﺎ ﻟِﻌﺼﺎﺓ ﺍﳌﺆﻣﻨﲔ ﻭﻫﻲ ½ﺟﻬﻨﻢ ¼ﻭﺍﻟﺜﺎﻧﻴﺔﹸ ½ﻟﹶﻈﻰٰ¼ ﻟﻠﻨﺼﺎﺭٰﻯ ﻭﺍﻟﺜﺎﻟﺜﺔﹸ ½ﺍﳊﹸﻄﹶﻤﺔﹸ¼ ﻟﻠﻴﻬﻮﺩ ﻭﺍﻟﺮﺍﺑﻌﺔﹸ
½ﺍﻟﺴﻌﲑ ¼ﻟﻠﺼﺎﺑِﺌِﲔ ﻭﺍﳋﺎﻣﺴﺔﹸ ½ﺳﻘﹶﺮ ¼ﻟﻠﻤﺠﻮﺱ ﻭﺍﻟﺴﺎﺩﺳﺔﹸ ½ﺍﳉﹶﺤِﻴﻢ¼ ﻷﻫﻞ ﺍﻟﺸﺮﻙ ﻭﺍﻟﺴﺎﺑﻌﺔ ½ﺍﳍﹶﺎﻭِﻳﺔﹸ¼ ﻟﻠﻤﻨﺎﻓﻘﲔ.ﻭﺬﺍ ﻋﻠﻢ ﺃﻢ
ﺃﹶﺷﺪ ﻋﺬﺍﺑﺎ ﻣِﻦ ﺍﻟﻜﻔﹼﺎﺭ ﺍﳌﹸﻈﻬِﺮﻳﻦ ﻟﻠﻜﻔﺮ ﻷﻥﹼ ﻫﺆﻻﺀ ﺿﻤﻮﺍ ﺇﱃ ﻛﻔﺮِﻫِﻢ ﺍﻻﺳﺘﻬﺰﺍﺀَ ﺑﺎﻵﻳﺎﺕِ ﻭﻟﹶﻌﻞﹼ ﻫﺬﺍ ﺍﻷﺳﻔﻞﹶ ﻫﻮ ﻣﺤﻞﱡ ﺁﻝِ ﻓﺮﻋـﻮﻥﹶ
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اﻋﺘﺼﻤﻮا﴾ وﺛﻘﻮا ﴿ ِﺑﺎﷲِ َو َ ْ ﻳﻦ َ ُ ْ
ﺗﺎﺑﻮا﴾ ﻣﻦ اﻟﻨﻔﺎق ﴿ َو َ ْاﺻﻠ ُ ْ َ ِﺼ ْ ًا) ﴾ (۱۴۵ﻣﺎﻧﻌﺎ ﻣﻦ اﻟﻌﺬاب ﴿ ِاﻻ ِ
)(١
َﺼﻮا
اﺧﻠ ُ ْ َﺤﻮا﴾ ﻋﻤﻠﻬﻢ ﴿ َو ْ َ َ ُ ْ اﻟﺬ ْ َ
ﻋﻈ ْ ً ) ﴾ (۱۴۶ﰲ اﻵﺧﺮة وﻫﻮ اﺟﺮا َ ِ ﻳﺆت اﷲُ ْ ُ ْ ِ
اﻟﻤﺆﻣﻨ ِ ْ َ َ ْ ً ﺳﻮف ُ ْ ِاﻟﻤﺆﻣﻨ ِ ْ َ ﴾ ﻓﻴﻤﺎ ﻳﺆ َﺗﻮﻧﻪ ﴿ َو َ ْ َ دﻳﻨ ُ ْﻢ ﴾ ﻣﻦ اﻟﺮﻳﺎء ﴿ َ ُ
ﻓﺎوﻟ ٓ ٰ ِ َﻚ َﻣ َﻊ ْ ُ ْ ِ ِْ َ
ﻣﻨﺘﻢ﴾ ﺑﻪ واﻻﺳﺘﻔﻬﺎم ﲟﻌﲎ اﻟﻨﻔﻲ أي ﻻ ﻳﻌـﺬﺑﻜﻢ ﴿ َو َ َ ان َﺷ َ ْ ُ ْ ﷲ َِ َ ُِْ
ﻌﺬاﺑﻜﻢ ِ ْ
)(٢
ﺎن اﷲُ ﺗﻢ﴾ ﻧﻌﻤﻪ ﴿ َو َ ْ ُ ْ اﳉﻨﺔ ﴿ َﻣﺎ َ ﻔ َ ُ
ْﻌﻞ ا ُ
َﺷﺎ ِ ً ا﴾ ﻷﻋﻤﺎل اﳌﺆﻣﻨﲔ) (٣ﺑﺎﻹﺛﺎﺑﺔ ﴿ َﻋﻠ ِ ْ ً ) ﴾ (۱۴۷ﲞﻠﻘﻪ.
ﺍﻟﺬﻱ ﻗﺎﻝ ﺗﻌﺎﱃ ﻓﻴﻪ ﴿ﺃﹶﺩﺧِﻠﹸﻮﺍ ﺁﻝﹶ ﻓﺮﻋﻮﻥﹶ ﺃﺷﺪ ﺍﻟﻌﺬﺍﺏ﴾] .ﻏﺎﻓﺮ) .[٤٦:ﺟﻤﻞ ،ﺧﺎﺯﻥ(
ﻗﻮﻟﻪ] :ﻋﻤﻠﹶﻬﻢ[ ﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺬﹾﻑِ ﺍﳌﻔﻌﻮﻝِ ﺃﻱ ﺃﹶﺻﹶﻠﹶﺤﻮﺍ ﻋﻤﻠﹶﻬﻢ ﺑﺎﻟﺘﺪﺍﺭﻙ ﻭﻏﲑِﻩ] .ﻋﻠﻤﻴﺔ[ )(١
ﻣﻨﺘﻢ﴾[ ﻋﻄﹾﻒ ﻣﺴﺒﺐٍ ﻭﻟﺬﺍ ﻗﹶﺪ ﻡ ﺍﻟﺸﻜﺮ ﻷﻧﻪ ﺳﺒﺐ ﰲ ﺍﻹﳝﺎﻥ ﺇﺫِ ﺍﻹﻧﺴﺎﻥﹸ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻨﻌﻢ ﻭﺗﻔﹶﻜﱠـﺮ ﻓﻴﻬـﺎ ﺣﻤﻠﺘـﻪ ﻋﻠـﻰ
ﻗﻮﻟﻪَ ﴿] :و َ ْ ُ ْ )(٢
ﺍﻹﳝﺎﻥ ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﳝﺎﻥﹸ ﻻ ﺑﺪ ﻣِﻦ ﺳﺒﻘِﻪ ﻋﻠﻰ ﺍﻟﺸﻜﺮ) .ﺟﻤﻞ(
ﻗﻮﻟﻪ﴿] :ﺷﺎﻛﺮﺍ﴾ ﻷَﻋﻤﺎﻝِ ﺍﳌﹸﺆﻣﻨﲔ [ﺃﻱ ﻭﻟﻮ ﻗﹶﻠﱠﺖ ﻭ ﺳﻤﻲ ﺍﳉـﺰﺍﺀُ ﺷـﻜﺮﺍ ﻋﻠـﻰ ﺳـﺒﻴﻞ ﺍﻻﺳـﺘﻌﺎﺭﺓ ﻓﺎﻟـﺸﻜﺮ ﻣِـﻦ ﺍﷲ ﻫـﻮ ﺍﻟﺮﺿـﺎ )(٣
ﺑﺎﻟﻘﻠﻴﻞ ﻣِﻦ ﻋﻤﻞِ ﻋِﺒﺎﺩِﻩ ﻭﺇِﺿﻌﺎﻑ ﺍﻟﺜﻮﺍﺏِ ﻋﻠﻴﻪ ﻭﺍﻟﺸﻜﺮ ﻣِﻦ ﺍﻟﻌﺒﺪِ ﺍﻟﻄﺎﻋﺔﹸ ،ﻭﺍﳌﺮﺍﺩ ﻣِﻦ ﻛﻮﻧِﻪ ﻋﻠﻴﻤﺎﹰ ﺃﻧﻪ ﻋﺎﻟِﻢ ﺑِﺠﻤﻴﻊِ ﺍﳉﺰﺋﻴﺎﺕِ ﻓـﻼ
ﻳﻘﻊ ﻟﻪ ﺍﻟﻐﻠﹶﻂﹸ ﺍﻟﺒﺘﺔﹶ ﻓﻼ ﺟﺮﻡ ﻳﻮﺻِﻞﹸ ﺍﻟﺜﻮﺍﺏ ﺇﱃ ﺍﻟﺸﺎﻛﺮ ﻭﺍﻟﻌِﻘﺎﺏ ﺇﱃ ﺍﳌﹸﻌﺮِﺽِ ﻭﺇﻟﻴﻪ ﺃﹶﺷﺎﺭ ﰲ "ﺍﻟﺘﻘﺮﻳﺮ") .ﻛﺮﺧﻲ(
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ﲣﺮﻳﺞ
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ﺍﳊﺪﻳﺚ ،٤۱۲/٢ ،٣٣٣١ :ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ،ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
) ....(٤ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ½ :ﺍﳉِﲑﺍﻥﹸ ﺛﻼﺛﺔ؛ ﻓﺠﺎﺭ ﻟﻪ ﺛﻼﺛﺔ ﺣﻘﻮﻕ؛ ﺣﻖ ﺍﳉِﻮﺍﺭ ﻭﺣﻖ ﺍﻟﻘﺮﺍﺑـﺔ ﻭﺣـﻖ
ﺍﻹﺳﻼﻡ ،ﻭﺟﺎﺭ ﻟﻪ ﺣﻘﹼﺎﻥ؛ ﺣﻖ ﺍﳉِﻮﺍﺭ ﻭﺣﻖ ﺍﻹﺳﻼﻡ ،ﻭﺟﺎﺭ ﻟﻪ ﺣﻖ ﻭﺍﺣﺪ؛ ﺣﻖ ﺍﳉِﻮﺍﺭ ﻭﻫـﻮ ﺍﳌـﺸﺮﻙ
ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ¼) .ﻛﱰ ﺍﻟﻌﻤﺎﻝ ،ﻛﺘﺎﺏ ﺍﻟﺼﺤﺒﺔ ﻣﻦ ﻗﺴﻢ ﺍﻷﻓﻌﺎﻝ ،ﺑﺎﺏ ﰲ ﺣﻘﻮﻕ ﺗﺘﻌﻠﻖ ﺑﺼﺤﺒﺔ ﺍﳉﺎﺭ،
ﺍﳊﺪﻳﺚ ،٨٠/٥ ،٢٥٦٠٧ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
) ....(٥ﺭﻭﻱ ﺃﻥ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ)) :ﺻﻨﻊ ﻃﻌﺎﻣﺎ ﻭﺷﺮﺍﺑﺎ ﻓـﺪﻋﺎ ﻧﻔﹶـﺮﺍ ﻣـﻦ ﺃﻓﺎﺿـﻞ ﺍﻟـﺼﺤﺎﺑﺔ
ﻋﻠﻴﻬﻢ ﺍﻟﺮﺿﻮﺍﻥ ﺣﲔ ﻛﺎﻧﺖ ﺍﳋﻤﺮ ﻣﺒﺎﺣﺔ ﻓﺄﻛﻠﻮﺍ ﻭﺷﺮﺑﻮﺍ ﻓﻠﻤﺎ ﺛﹶﻤِﻠﻮﺍ ﻭﺟﺎﺀ ﻭﻗﺖ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻗﺪﻣﻮﺍ
ﺃﺣﺪﻫﻢ ﻟﻴﺼﻠﹼﻲ ﻢ ﻓﻘﺮﺃ ﴿ﻗﻞ ﻳ ٰ ﻳّ ﺎ ا ﻜ ٰ ون أﻋﺒﺪ ﻣﺎ ﻌﺒﺪون وأﻧﺘﻢ ٰﻋﺒﺪون ﻣﺎ أﻋﺒﺪ﴾ ﺇﱃ ﺁﺧﺮﻫﺎ ِﺑ ﹶﻄﺮﺡِ
ﺍﻟﻼﺁﺕ ﻓﻨﺰﻟﺖ(() .ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ،ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ،ﺑﺎﺏ ﻭﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨـﺴﺎﺀ ،ﺍﳊـﺪﻳﺚ،٢١/٥ ،٣٠٣٧ :
ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(
ﺤ ﻤ ٍﺪ
ﺼ ﺪ ﹶﻗﻪ ﹶﻓ ﹶﻘﺪ ﹶﻛ ﹶﻔ ﺮ ِﺑﻤﺎ ﺃﹸﻧِ ﺰ ﹶﻝ ﻋﻠﻰ ﻣ
) ....(٦ﻋﻦ ﻋﺒِ ﺪ ﺍﻟ ﱠﻠ ِﻪ ﺑِ ﻦ ﻣﺴﻌﻮ ٍﺩ ﻗﹶﺎ ﹶﻝ ½ :ﻣﻦ ﺃﹶﺗﻰ ﻋﺮﺍﻓﹰﺎ ﺃﻭ ﺳﺎ ِﺣﺮﺍ ﹶﺃﻭ ﻛﹶﺎ ِﻫﻨﺎ ﹶﻓ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ¼.
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ﲣﺮﻳﺞ
)ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﺒﻴﻬﻘﻲ ،ﺑﺎﺏ ﺗﻜﻔﲑ ﺍﻟﺴﺎﺣﺮ ﻭﻗﺘﻠﻪ ،ﺍﳊﺪﻳﺚ ،٢٣٣/٨ ،١٦٤٩٧,٦ :ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ،ﺩﺍﺭ
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
) ....(٧ﺭﻭﻯ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﺣﺪﻳﺚ½ :ﺇ ﹼﻥ ﺍﻟﻌﺮﺍﻓﺔ ﻭﺍﻟﻄﺮﻕ ﻭﺍﻟﻄـﲑﺓ ﻣـﻦ ﺍﳉﺒـﺖ¼) .ﺳـﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ،ﻛﺘـﺎﺏ
ﺍﻟﻄﺐ ،ﺑﺎﺏ ﰲ ﺍﳋﻂ ﻭﺯﺟﺮ ﺍﻟﻄﲑ ،ﺍﳊﺪﻳﺚ ،٢٢/٤ ،٣٩٠٧ :ﺩﺍﺭ ﺇﺣﻴﺎﺀ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ(
ﺠﻌﻠﹸﻮﻫـﺎ ﻋﻠﹶـﻰ
ﺕ ﻧ ﺰﹶﻟﺖ ﻓِـﻲ ﺍﻟﹾﻜﹸﻔﱠـﺎ ِﺭ ﹶﻓ
) )) ....(٨ﻭﻛﹶﺎ ﹶﻥ ﺍﺑﻦ ﻋ ﻤ ﺮ ﻳﺮﺍﻫﻢ ﺷِﺮﺍ ﺭ ﺧﻠﹾﻖِ ﺍﷲ ﻭﻗﹶﺎ ﹶﻝ ِﺇﻧﻬﻢ ﺍﻧ ﹶﻄ ﹶﻠﻘﹸﻮﺍ ِﺇﻟﹶﻰ ﺁﻳﺎ ٍ
ﲔ(() .ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﺘﺎﺏ ﺍﺳﺘﺘﺎﺑﺔ ﺍﳌﺮﺗﺪﻳﻦ ،ﺑﺎﺏ ﻗﺘﻞ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻠﺤـﺪﻳﻦ ،٣٨٠/٤ ،ﺩﺍﺭ
ﺍﻟﹾﻤﺆِ ﻣِﻨ
ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
) ....(٩ﰲ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻏﲑِﻩ ﺃ ﹼﻥ ﺃﺑﺎ ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﳌﹼﺎ ﻧﺰﻟﺖ ﻗﺎﻝ ﻳﺎﺭﺳﻮ ﹶﻝ ﺍﷲ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ﻭﺃﻳﻨـﺎ ﱂ
ﺖ ﻭﺃﺻـﺤﺎﺑﻚ
ﻳﻌﻤ ِﻞ ﺍﻟﺴﻮ َﺀ ﻭﺇﻧـﺎ ﳌﹶﺠ ِﺰﻳـﻮﻥ ﺑﻜـﻞ ﺳـﻮﺀ ﻋﻤﻠﻨـﺎﻩ ﻓﻘـﺎﻝ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﹼﻢ ½ﹶﺃﻣـﺎ ﺃﻧـ
ﺍﳌﺆﻣﻨﻮﻥ ﻓﺘﺠﺰﻭﻥ ﺑﺬﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﺗﻠ ﹶﻘﻮﺍ ﺍﻟﻠﹶﻪ ﻭﻟﻴﺲ ﻋﻠﻴﻜﻢ ﺫﻧـﻮﺏ ﻭﺃﻣـﺎ ﺍﻵﺧـﺮﻭﻥ ﻓﻴﺠﻤـﻊ ﳍـﻢ
ﺫﻟﻚ ﺣﱴ ﻳﺠﺰﻭﺍ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ¼) .ﺳـﻨﻦ ﺍﻟﺘﺮﻣـﺬﻯ ،ﻛﺘـﺎﺏ ﺗﻔـﺴﲑ ﺍﻟﻘـﺮﺁﻥ ،ﺑـﺎﺏ ﻣـﻦ ﺳـﻮﺭﺓ ﺍﻟﻨـﺴﺎﺀ،
ﺍﳊﺪﻳﺚ ،٣١/٥ ،٣٠٥٠ :ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(
) ....(١٠ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﺎ ،ﻗﺎﻟﺖ :ﻫـﺬﻩ ﺍﻟﻴﺘﻴﻤـﺔ ﺗﻜـﻮﻥ ﰲ ﺣﺠـﺮ ﻭﻟﻴﻬـﺎ ﻓﻴﺮﻏﹶـﺐ ﰲ
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ﺴﻄﹸﻮﺍ ﳍـﻦ ﰲ ﺇﻛﻤـﺎﻝ ﺍﻟـﺼﺪﺍﻕ
ﺟﻤﺎﳍﺎ ﻭﻣﺎﻟِﻬﺎ ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻘﹸﺺ ﺻﺪﺍﻗﹶﻬﺎ ﻓﻨﻬﻮﺍ ﻋﻦ ﻧﻜـﺎﺣﻬﻦ ﺇﻻ ﺃﻥ ﻳﻘـ ِ
ﻭﺃﹸﻣﺮﻭﺍ ﺑﻨﻜﺎﺡ ﻣﻦ ﺳِﻮﺍﻫ ﻦ ،ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔﹸ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻬﺎ ﻓﺎﺳـﺘﻔﺘﻰ ﺍﻟﻨـﺎﺱ ﺭﺳـﻮ ﹶﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﹼﻢ ﻓﺄﻧﺰ ﹶﻝ ﺍﷲُ ﻋﺰﻭﺟ ﹼﻞ ﴿ﻭﻳﺴﺘﻔﺘﻮﻧﻚ ﰲ ﺍﻟﻨﺴﺎﺀ﴾ ﺇﱃ ﻗﻮﻟﻪ ﴿ﻭﺗﺮﻏﹶﺒﻮﻥ ﺃﻥ ﺗﻨﻜﺤﻮﻫﻦ﴾.
)ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ،ﺍﳊﺪﻳﺚ ،٣٠١٨ :ﺻـ ،١٤٢٩ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ،ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ ﺑﲑﻭﺕ(
ﻷﺳـ ﻮ ِﺩ¼) .ﺻـﺤﻴﺢ
) ....(١١ﻗﻮﻟﻪ ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ½ :ﻣﺎ ﺃﻧﺘﻢ ﻓﻴﻤﻦ ﺳِﻮﺍﻛﻢ ﺇﻻ ﻛﺎﻟـﺸﻌ ﺮ ِﺓ ﺍﻟﺒﻴـﻀﺎ ِﺀ ﰲ ﺍﻟﺜﱠـﻮِ ﺭ ﺍ َ
ﻣﺴﻠﻢ ،ﻛﺘﺎﺏ ﺍﻹﳝﺎﻥ ،ﺑﺎﺏ ﻛﹶﻮﻥِ ﻫﺬِ ِﻩ ﺍﻟﹾﺄﹸﻣِ ﺔ ﺇﱁ ،ﺍﳊﺪﻳﺚ ،٣٧٨ :ﺻـ ،١٣٨ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ ،ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ(
) ....(١٢ﰲ ﺍﳊـﺪﻳﺚ ½ﻛـﻞ ﻣﻌـﺮﻭﻑ ﺻـ ﺪﻗﹶﺔ¼) .ﺻـﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ ،ﻛﺘـﺎﺏ ﺍﻷﺩﺏ ،ﺑـﺎﺏ ﻛـﻞ ﻣﻌـﺮﻭﻑ ﺻـﺪﻗﺔ،
ﺍﳊﺪﻳﺚ ،١٠٥/٤ ،٦٠٦١ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
) ....(١٣ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ :ﺃﻧﻪ ﻗﺎﻝ ﻻ ﺗﻘﺒﻞ ﺗﻮﺑﺔﹸ ﻗﺎﺗـﻞ ﺍﳌـﺆﻣﻦ ﻋﻤـﺪﺍ) .ﺻـﺤﻴﺢ ﺍﻟﺒﺨـﺎﺭﻱ،
ﺑﺎﺏ ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﺪﻋﻮﻥ ﻣﻊ ﺍﷲ ﺍﳍﺎ ،ﺍﳊﺪﻳﺚ ،٢٩٢ /٣ ،٤٧٦٤ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
) ....(١٤ﺭﻭﻯ ﻣﺴﻠﻢ ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ﺃ ﹼﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﹼﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﻗـﺎﻝ½ :ﻣـﻦ ﺭﺿِـ ﻲ ﺑـﺎﷲ ﺭﺑـﹰﺎ
ﻭﺑﺎﻹﺳﻼﻡ ﺩِﻳﻨﹰﺎ ﻭﲟﺤﻤﺪ ﺭﺳﻮ ﹰﻻ )ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ( ﻭﺟﺒﺖ ﻟﻪ .........ﻭﻗﺎﻝ ﻭﻣﺎ ﻫﻲ ﻳﺎﺭﺳﻮﻝ ﺍﷲ
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ﲣﺮﻳﺞ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺍﳉِﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ¼) .ﺻﺤﻴﺢ ﻣﺴﻠﻢ ،ﺑﺎﺏ ﺑﻴﺎﻥ ﻣﺎ ﺃﻋﺪﻩ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺠﺎﻫﺪ،
ﺍﳊﺪﻳﺚ ،١٨٨٤ :ﺻـ ،١٠٤٥ﺩﺍﺭ ﺍﺑﻦ ﺣﺰﻡ ﺑﲑﻭﺕ(
) ....(١٥ﻋﻦ ﻳﻌﻠﻰ ﺑﻦ ﺃﹸ ﻣﻴﺔ ﻗﺎﻝ ﺳﺄﻟﺖ ﻋﻤ ﺮ ﺑﻦ ﺍﳋﻄﹼﺎﺏِ ﻗﻠﺖ﴿ :ﻓﻠﻴﺲ ﻋﻠﻴﻜﻢ ﺟﻨﺎح أن َ ﻘ ُ وا ﻣﻦ اﻟﺼﻠ ٰﻮة إن ﺧﻔﺘﻢ
ﺖ ﻣﻨـﻪ ﻓـﺴﺄﻟﺖ ﺭﺳـﻮ ﹶﻝ ﺍﷲ أن َ ﻔ ِﻨﻜﻢ اﻟﺬﻳﻦ ﻛ وا﴾ ﻭﻗﺪ ﹶﺃ ِﻣ ﻦ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ ﱄ ﻋﻤﺮ :ﻋﺠِﺒﺖ ﳑﺎ ﻋ ِ
ﺠﺒـ
ﺻ ﺪ ﹶﻗﺘﻪ¼) .ﺳﻨﻦ ﺍﻟﺘﺮﻣـﺬﻱ،
ﺻ ﺪ ﹶﻗ ﹲﺔ ﺗﺼ ﺪﻕ ﺍﷲُ ﺎ ﻋﻠﻴﻜﻢ ﻓﹶﺎﻗﺒﻠﻮﺍ
ﺻﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﹼﻢ ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ ½ :
ﺑﺎﺏ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﳊﺪﻳﺚ ،٢٦/٥ ،٣٠٤٥:ﺩﺍﺭ ﺍﻟﻔﻜﺮ ﺑﲑﻭﺕ(
) ....(١٦ﺭﻭﻱ ﺃﻧﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ½ﻣﻦ ﺃﺣﺒﲏ ﻓﻘﺪ ﺃﺣﺐ ﺍﷲ ﻭﻣﻦ ﺃﻃﺎﻋﲏ ﻓﻘﺪ ﺃﻃـﺎﻉ ﺍﷲ¼) .ﻓـﻴﺾ
ﺍﻟﻘﺪﻳﺮ ،ﺣﺮﻑ ﺍﳌﻴﻢ ،ﺍﳊﺪﻳﺚ ،١٧١/٦ ،٨٦٨٩ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
) ....(١٧ﺣﺪﻳﺚ½ :ﺇﺫﺍ ﺳﻠﹼﻢ ﻋﻠﻴﻜﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻓﻘﻮﻟﻮﺍ ﻭﻋﻠﻴﻜﻢ¼ )ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ،ﻛﺘﺎﺏ ﺍﻻﺳﺘﺌﺬﺍﻥ ،ﺑﺎﺏ
ﻛﻴﻒ ﻳﺮﺩ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻣﺔ ﺍﻟﺴﻼﻡ ،ﺍﳊﺪﻳﺚ ،١٧٤/٤ ،٦٢٥٨ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﺑﲑﻭﺕ(
) ....(١٨ﺧﱪ ½ﻣﻦ ﺑﺪﻝ ﺩﻳﻨﻪ ﻓﺎﻗﺘﻠﻮﻩ¼ )ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ ﻟﻠﻨﺴﺎﺋﻲ ،ﻛﺘـﺎﺏ ﺍﶈﺎﺭﺑـﺔ ،ﺑـﺎﺏ ﺍﳊﻜـﻢ ﰲ ﺍﳌﺮﺗـﺪ،
ﺍﳊﺪﻳﺚ ،٣٠٢/٢ ، ٣٥٢٨ :ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ(
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