‫‪  ‬‬

‫‪‬‬

‫ﻷﺑﻲ ﺯﻛﺮﻳﺎ ﳛﻴﻰ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺍﳌﻌﺮﻭﻑ ﺑﺎﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ )ﺕ ‪٥٠٢‬ﻫـ(‬

‫ﺗﺤﻘﻴﻖ‬

‫د‪ .‬ﻳﺤﻴﻰ ﻣﺮاد‬

 ‫ﻃﺒﻘﺎ ﻟﻘﻮﺍﻧﲔ ﺍﳌﻠﻜﻴﺔ ﺍﻟﻔﻜﺮﻳﺔ‬
‫א‬ ‫א‬ ‫א‬
‫‪.‬‬ ‫אא‬
‫א‬
‫)ﻋـﱪ ﺍﻻﻧﱰﻧـﺖ ﺃﻭ‬ ‫א‬ ‫אא‬
‫ﻟﻠﻤﻜﺘﺒــﺎﺕ ﺍﻻﻟﻜﱰﻭﻧﻴــﺔ ﺃﻭ ﺍﻷﻗــﺮﺍﺹ ﺍﳌﺪﳎــﺔ ﺃﻭ ﺍﻯ‬
‫א‬ ‫ﻭﺳﻴﻠﺔ ﺃﺧﺮﻯ (‬
‫א‬ ‫א‬ ‫‪.‬‬
‫‪.‬‬ ‫א א‬
‫‪٢٨٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻓﻬﺮس اﻟﻤﻮﺿﻮﻋﺎت‬

‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﺍﳌﻮﺿﻮﻉ‬
‫‪٥‬‬ ‫ﺍﳌﻘﺪﻣﺔ‪.....................................................‬‬
‫‪٧‬‬ ‫ﺗﺮﲨﺔ ﺍﳌﺆﻟﻒ‪................................................‬‬
‫‪٣١‬‬ ‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪...............................................‬‬
‫‪٧٥‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪.................................................‬‬
‫‪٩٣‬‬ ‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‪...............................................‬‬
‫‪١١١‬‬ ‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‪................................................‬‬
‫‪١٢٩‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪...............................................‬‬
‫‪١٥٧‬‬ ‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪...............................................‬‬
‫‪١٩٣‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪...............................................‬‬
‫‪٢٣٣‬‬ ‫ﺳﻮﺭﺓ ﻣﺮﱘ‪..................................................‬‬
‫‪٢٥٧‬‬ ‫ﺳﻮﺭﺓ ﻃﻪ‪...................................................‬‬
‫‪٢٨٧‬‬ ‫ﺍﻟﻔﻬﺮﺱ‪.....................................................‬‬
‫‪٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﳌﻘﺪﻣﺔ‬
‫ﻳﻌﺪ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﻣﻦ ﺃﻋﻼﻡ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﺍﻟﺬﻳﻦ ﺃﺛﺮﻭﺍ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺑﺎﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻣﺎ ﺑﲔ ﺷﺮﻭﺡ ﻟﻠﻌﺪﻳﺪ ﻣﻦ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﻟﺸﻌﺮﻳﺔ‪ ،‬ﻭ‪‬ﺬﻳﺐ‬
‫ﻟﻠﻤﻄﻮﻻﺕ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻭﻳﺄﰐ ﻛﺘﺎﺑﻪ "ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺭﺃﺱ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﺍﳌﻬﻤﺔ ﻭﺍﻟﻘﻴﻤﺔ‬
‫ﰲ ﺑﺎ‪‬ﺎ‪ ،‬ﺣﻴﺚ ﻳﻈﻬﺮ ﻓﻴﻪ ﺍﻫﺘﻤﺎﻡ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﺑﺒﻴﺎﻥ ﻭﺟﻮﻩ ﺍﻹﻋﺮﺍﺏ ﻭﺗﻮﺟﻴﻪ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﺗﺘﺠﻠﻰ ﻓﻴﻪ ﺃﻳﻀ‪‬ﺎ ﺷﺨﺼﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺗﻮﺟﻴﻬﺎﺗﻪ ﻭﺍﺧﺘﻴﺎﺭﺍﺗﻪ‬
‫ﺍﻟﻨﺤﻮﻳﺔ‪.‬‬
‫ﻭﻛﺘﺎﺏ ﺍﳌﻠﺨﺺ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺃﺻﺎﺑﺘﻬﺎ ﻋﻮﺍﺩﻱ ﺍﻟﺰﻣﻦ‪ ،‬ﻓﻠﻢ ﻳﺼﻠﻨﺎ ﻣﻨﻪ ﺇﻻ ﳎﻠﺪ‬
‫ﻭﺍﺣﺪ ﻓﻘﻂ ﻫﻮ ﺍ‪‬ﻠﺪ ﺍﻟﺜﺎﱐ؛ ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﺣﱴ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‪ ،‬ﺃﻣﺎ‬
‫ﺑﺎﻗﻲ ﺍﻷﺟﺰﺍﺀ ﻓﻘﺪ ﻓﻘﺪﺕ ﻣﻊ ﻣﺎ ﻓﻘﺪ ﻣﻦ ﻛﻨﻮﺯ ﺍﻟﺘﺮﺍﺙ ﺍﻟﻌﺮﰊ‪ ،‬ﻭﻟﻜﻦ ﻳﺒﻘﻰ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﳉﺰﺀ ﻳﻌﱪ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﺘﱪﻳﺰﻱ ﻭﻣﺬﻫﺒﻪ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﺕ ﻛﺜﲑ ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻘﺪﳝﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻭﻟﻜﻦ ﺑﻐﲑ ﺍﻻﺳﻢ ﺍﳌﺪﻭﻥ‬
‫ﻋﻠﻰ ﻏﻼﻑ ﺍﳌﺨﻄﻮﻃﺔ‪ ،‬ﻓﻘﺪ ﺫﻛﺮﻩ ﻳﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ ﰲ ﻣﻌﺠﻢ ﺍﻷﺩﺑﺎﺀ ﺑﺎﺳﻢ "ﺗﻔﺴﲑ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺇﻋﺮﺍﺑﻪ" ‪ ،‬ﻭﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﺫﻛﺮﻩ ﺑﺎﺳﻢ "ﻏﺮﻳﺐ ﺍﻟﻘﺮﺁﻥ" ‪.‬‬
‫ﻭﻻ ﺗﻮﺟﺪ ﻣﻦ ﻫﺬﺍ ﺍﳉﺰﺀ ﺇﻻ ﻧﺴﺨﺔ ﻓﺮﻳﺪﺓ ﰲ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻮﻃﻨﻴﺔ ﺑﺒﺎﺭﻳﺲ‪ ،‬ﻭﻧﺴﺨﺔ‬
‫ﻣﺼﻮﺭﺓ ﻋﻨﻬﺎ ﰲ ﻣﻌﻬﺪ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺣﺮﺻﺖ ﰲ ﲢﻘﻴﻖ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﳊﻔﺎﻅ ﻋﻠﻰ ﻟﻔﻆ ﺍﳌﺆﻟﻒ ﺩﻭﻥ‬
‫ﺗﺒﺪﻳﻞ ﺃﻭ ﺯﻳﺎﺩﺓ‪ ،‬ﻭﺍﻫﺘﻤﻤﺖ ﺑﺘﺨﺮﻳﺞ ﺍﻵﻳﺎﺕ ﻭﺍﻷﺣﺎﺩﻳﺚ ‪-‬ﻋﻠﻰ ﻗﻠﺘﻬﺎ‪ -‬ﻭﻛﺬﺍ ﺍﻷﺷﻌﺎﺭ‪،‬‬
‫ﻭﺗﺮﲨﺔ ﺍﳌﻬﻢ ﻣﻦ ﺍﻷﻋﻼﻡ‪.‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪٦‬‬
‫ﻭﺍﷲ ﺃﺳﺄﻝ ﺃﻥ ﺃﻛﻮﻥ ﻗﺪ ﻭﻓﻘﺖ ﰲ ﺗﻘﺪﱘ ﻫﺬﻩ ﺍﻟﺪﺭﺓ ﺍﻟﻔﺮﻳﺪﺓ ﺇﱃ ﲨﻬﻮﺭ ﺍﳌﻬﺘﻤﲔ‬
‫ﺑﺎﻟﻨﺤﻮ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻣﺆﻟﻔﺎﺕ ﺍﻟﺘﱪﻳﺰﻱ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﻌﻤﻮﻡ‪.‬‬

‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

‫‪٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬
‫)‪(١‬‬
‫ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‬
‫ﻧﺸﺄﺗﻪ ﻭﻛﻨﻴﺘﻪ ﻭﻟﻘﺒﻪ‬
‫ﰲ ﺇﻗﻠﻴﻢ ﺃﺫﺭﺑﻴﺠﺎﻥ ﺍﻟﺬﻱ ﻣﻨﺤﻪ ﺍﷲ ﺳﺨﺎﺀ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﰲ ﻗﺼﺒﺘﻪ ﻭﺃﻋﻈﻢ‬
‫ﻣﺪﻧﻪ ﻭﺃﲨﻠﻬﺎ ﺑﺴﺎﺗﲔ ﻭﺃ‪‬ﺎ ‪‬ﺭﺍ ﻭﻧﺘﺎ ‪‬ﺟﺎ‪ ،‬ﻻﻣﺴﺖ ﺍﳊﻴﺎﺓ ﺳﻨﺔ ‪ ٤٢١‬ﻭﻟﻴ ‪‬ﺪﺍ‪ ،‬ﲪﻞ ﺍﺳﻢ‬
‫)‪ (١‬ﻟﻠﺘﱪﻳﺰﻱ ﺗﺮﲨﺔ ﻓﻴﻤﺎ ﻳﻠﻲ‪:‬‬
‫‪ -١‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪.٢٨٧ -٢٨٦ :٧‬‬
‫‪ -٢‬ﺍﻷﻋﻼﻡ ‪.١٩٧ :٩‬‬
‫‪ -٣‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ﻭﺭﻗﺔ ‪.٣٢٥ -٣٢٣‬‬
‫‪ -٤‬ﺍﻷﻧﺴﺎﺏ ﻭﺭﻗﺔ ‪.١٠٣‬‬
‫‪ -٥‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﺹ ‪.٤١٤ -٤١٣‬‬
‫‪ -٦‬ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻟﱪﻭﻛﻠﻤﺎﻥ‪G. I ٢٦٧ S. I: ٤٩٢ :‬‬
‫‪ -٧‬ﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ‪.٤٧١ - ٤٦٨ :١١ :٣‬‬
‫‪ -٨‬ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ‪ ٥٦٩ -٥٦٧ :٤ :‬ﺑﻘﻠﻢ ﺍﳌﺴﺘﺸﺮﻕ ﺑﻠﺴﻨﺮ‪.‬‬
‫‪ -٩‬ﺩﻣﻴﺔ ﺍﻟﻘﺼﺮ ﺹ ‪.٦٨‬‬
‫‪ -١٠‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ‪.٦ - ٥ :٤‬‬
‫‪ -١١‬ﻃﺒﻘﺎﺕ ﺍﻟﻨﺤﺎﺓ ﻭﺍﻟﻠﻐﻮﻳﲔ ﻭﺭﻗﺔ ‪.٢٧١‬‬
‫‪ -١٢‬ﻋﻘﺪ ﺍﳉﻤﺎﻥ‪ :‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ‪.٥٠٢‬‬
‫‪ -١٣‬ﺍﻟﻔﻼﻛﺔ ﻭﺍﳌﻔﻠﻮﻛﻮﻥ ﺹ ‪.٦٦‬‬
‫‪ -١٤‬ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﺍﻷﺛﲑ ‪.١٦٧/١٠‬‬
‫‪ -١٥‬ﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ ‪.١٧٢ :٣‬‬
‫‪ -١٦‬ﻣﺴﺎﻟﻚ ﺍﻷﺑﺼﺎﺭ ‪.١٢٢ -١٢١ :٦‬‬
‫‪ -١٧‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ‪.٣٦٣ :٢‬‬
‫‪ -١٨‬ﻣﻌﺠﻢ ﺍﳌﺆﻟﻔﲔ ‪.٢١٤ :١٣‬‬
‫‪ -١٩‬ﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ‪.١٧٦ -١٧٥ :١‬‬
‫‪ -٢٠‬ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ ‪.١٩٧/٥‬‬
‫‪ - ٢١‬ﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﺹ ‪.٤٤٨ -٤٤٣‬‬
‫‪ -٢٢‬ﺍﻟﻨﻬﺎﻳﺔ ‪.١٧١ :١٢‬‬
‫‪ -٢٣‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ‪.٢٤٣ - ٢٣٨ :٥‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪٨‬‬
‫ﻣﻮﻃﻨﻪ‪ ،‬ﻭﺧﱠﻠﺪﻩ ﺑﻌﻠﻤﻪ ﻭﻋﻤﻠﻪ‪ ،‬ﻭﻣﺎ ﺗﺮﻙ ﻣﻦ ﺟﻬﻮﺩ ﻭﺁﺛﺎﺭ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺪﻳﻨﺔ ﻓﻬﻲ ﺗﱪﻳﺰ)‪ .(١‬ﻭﺃﻣﺎ ﻭﻟﻴﺪﻫﺎ ﻓﻬﻮ ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﳏﻤﺪ ﺍﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺑﺴﻄﺎﻡ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﺍﻟﺬﻱ ﺍﺳﺘﻘﺒﻠﺘﻪ ﺍﳊﻴﺎﺓ ﰲ ﺃﺣﻀﺎﻥ ﺃﺳﺮﺓ ﻻ ﻧﻌﺮﻑ‬
‫ﻋﻨﻬﺎ ﺷﻴﹰﺌﺎ‪.‬‬
‫ﰲ ﺗﻠﻚ ﺍﳌﺪﻳﻨﺔ)‪ (٢‬ﻧﺸﺄ ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻳﺘﺘﺒﻊ ﺁﺛﺎﺭ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ‬
‫ﻋﻠﻮﻣﻬﺎ ﻭﺁﺩﺍ‪‬ﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺷﺐ ﻭﺃﻳﻔﻊ‪ ،‬ﻭﺍﺷﺘﺪ ﻋﻮﺩﻩ‪ ،‬ﻛﺎﻥ ﻟﻪ ﻛﻨﻴﺔ ﻭﻛﺎﻥ ﻟﻪ ﻟﻘﺐ‪ .‬ﺃﻣﺎ‬
‫ﻛﻨﻴﺘﻪ ﻓﺄﺑﻮ ﺯﻛﺮﻳﺎﺀ‪ .‬ﻋﻠﻰ ﺫﻟﻚ ﺇﲨﺎﻉ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻠﻐﺔ‪ .‬ﺑﻞ ﺇﻥ‬
‫ﻛﺜ ‪‬ﲑﺍ ﻣﻦ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﻟﻴﺴﺘﻐﲏ ﺣﲔ ﻳﺮﺩ ﺫﻛﺮﻩ ﺑﻘﻮﻟﻪ)‪)) :(٣‬ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ(( ﻋﻦ ﺫﻛﺮ ﺍﲰﻪ‬
‫ﺃﻭ ﻟﻘﺒﻪ ﻭﻟﻜﻨﻨﺎ ﻣﻊ ﻫﺬﺍ ﻧﺮﻯ ﺍﳌﺴﺘﺸﺮﻕ ﺍﻷﳌﺎﱐ ﻛﺎﺭﻝ ﺑﺮﻭﻛﻠﻤﺎﻥ ﻳﺘﺮﺟﻢ ﻟﻠﺘﱪﻳﺰﻱ ﰲ‬
‫ﻣﻮﻃﻨﲔ ﻓﻴﻘﻮﻝ ﻋﻨﻪ‪)) :‬ﺃﺑﻮ ﺑﻜﺮ(( ﻏﲑ ﺃﻥ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻋﺘﻤﺪﻫﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﻧﺺ ﺃﻭ ﺇﺷﺎﺭﺓ‬
‫ﺇﱃ ﺃﻥ ﻟﻠﺘﱪﻳﺰﻱ ﻫﺬﻩ ﺍﻟﻜﻨﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ)‪ ،(٤‬ﺑﻞ ﺇ‪‬ﺎ ﲨﻴﻌ‪‬ﺎ ﻟﺘﺬﻛﺮ ﺃﻥ ﻛﻨﻴﺔ ﺍﻟﺘﱪﻳﺰﻱ ﻫﻲ‪)) :‬ﺃﺑﻮ‬
‫ﺯﻛﺮﻳﺎﺀ(( ﻭﻣﺎ ﺩﺍﻡ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺈﻥ ﻣﺎ ﺃﺛﺒﺘﻪ ﺑﺮﻭﻛﻠﻤﺎﻥ ﻟﻴﺲ ﻟﻪ ﻣﺎ ﻳﺆﻳﺪﻩ‪.‬‬
‫ﻭﺃﻣﺎ ﻟﻘﺐ ﺍﻟﺘﱪﻳﺰﻱ ﻓﺎﻟﺸﺎﺋﻊ ﺍﳌﺘﺪﺍﻭﻝ ﺃﻧﻪ ﻫﻮ ))ﺍﳋﻄﻴﺐ(( ﻭﻟﻜﻦ ﻳﺎﻗﻮ‪‬ﺗﺎ ﺍﳊﻤﻮﻱ‬
‫ﺗﺮﺟﻢ ﻟﻪ ﰲ ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻓﻘﺎﻝ‪)) :‬ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﺑﻦ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‪ .‬ﻭﺭﲟﺎ ﻳﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﺍﳋﻄﻴﺐ ﻭﻫﻮ ﻭﻫﻢ((‪ .‬ﻭﺃﻳﺪ ﺍﻟﻘﻔﻄﻲ ﻫﺬﺍ ﺍﻻﺩﻋﺎﺀ ﲟﺴﺘﻨﺪ ﺧﻄﻲ ﻓﻘﺎﻝ)‪)) :(٥‬ﻭﺍﳋﻄﻴﺐ‬
‫ﺃﺑﻮﻩ‪ .‬ﻭﱂ ﻳﻜﻦ ﻫﻮ ﺧﻄﻴ‪‬ﺒﺎ‪ .‬ﻭﺭﺃﻳﺖ ﲞﻄﻪ ﻋﻠﻰ ﺟﺰﺀ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺮﺩ ﻋﻠﻰ ﲪﺰﺓ‬

‫)‪ (١‬ﻳﻨﻈﺮ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺄﺫﺭﺑﻴﺠﺎﻥ ﻭﺗﱪﻳﺰ ﰲ ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻭﻣﻌﺠﻢ ﻣﺎ ﺍﺳﺘﻌﺠﻢ‪.‬‬

‫)‪ (٢‬ﻃﺒﻘﺎﺕ ﺍﻟﻨﺤﺎﺓ ﻭﺍﻟﻠﻐﻮﻳﲔ‪ .‬ﻭﺯﻋﻢ ﺍﻟﺰﺭﻛﻠﻲ ﰲ ﺍﻷﻋﻼﻡ ﺃﻥ ﺍﻟﺘﱪﻳﺰﻱ ﻧﺸﺄ ﰲ ﺑﻐﺪﺍﺩ‪.‬‬
‫)‪ (٣‬ﺷﺮﺡ ﺃﺩﺏ ﺍﻟﻜﺎﺗـﺐ ﺹ‪،٤١٢ ،٣٠٣ ،١٤٣ ،١٤٢ ،٧٢ ،٤٨ ،٤٠ ،٣٩ ،٢١-١٩ :‬‬
‫ـﺪﻣﺎﺀ ﺹ‪٥٢٠‬‬ ‫ـﻒ ﺍﻟﻘـ‬ ‫ـﺮﺏ ﺹ‪ ٣١٨ ،٢٤٦ ،١٨٦ ،١٢٠ ،٤١ ،٣٥ ،١٣‬ﻭﺗﻌﺮﻳـ‬ ‫ﻭﺍﳌﻌـ‬
‫ﻭﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ ﻟﻠﺬﻫﱯ‪.‬‬
‫)‪ (٤‬ﻟﻜﺄﻥ ﺻﻨﻴﻊ ﺑﺮﻭﻛﻠﻤﺎﻥ ﺻﺪﻯ ﻟﻮﻫﻢ ﺟﺮﺟﻲ ﺯﻳﺪﺍﻥ‪ .‬ﻓﻘﺪ ﺗﺮﺟﻢ ﺟﺮﺟﻲ ﺯﻳﺪﺍﻥ ﻟﻠﺘﱪﻳـﺰﻱ ﰲ‬
‫ﺗﺎﺭﻳﺦ ﺍﻵﺩﺍﺏ ‪ ٣٧ :٣‬ﲢﺖ ﻋﻨﻮﺍﻥ ))ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﺍﻟﺘﱪﻳﺰﻱ(( ﰒ ﻭﻫﻢ ﻓﺠﻌﻞ ﺍﻟﻌﻨﻮﺍﻥ ﰲ ﺍﻟﻔﻬﺮﺱ‬
‫))ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺘﱪﻳﺰﻱ(( ‪.‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ ﺃﻳﻀ‪‬ﺎ ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﻭﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ‪.‬‬
‫‪٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻷﺻﻔﻬﺎﱐ ﰲ ﻛﺘﺎﺏ ﺍﳌﻮﺍﺯﻧﺔ ﺑﲔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻷﻋﺠﻤﻴﺔ ﻣﺎ ﻣﺜﺎﻟﻪ‪ :‬ﻟﻴﺤﲕ ﺍﳋﻄﻴﺐ ﻋﻠﻲ((‪.‬‬

‫ﻭﺍﳊﻖ ﺃﻥ ﻣﺎ ﺃﻟﻒ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻦ ﺃﺳﻠﻮﺏ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺘﱪﻳﺰﻱ ﻻ ﻳﺮﺟﺢ ﺃﺣﺪ ﺍﻟﺮﺃﻳﲔ‬
‫ﻋﻠﻰ ﺍﻵﺧﺮ‪ .‬ﻓﻬﻢ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ‪)) :‬ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ(( ﻭﻫﺬﺍ ‪-‬‬
‫ﻛﻤﺎ ﺗﺮﻯ‪ -‬ﳝﻜﻦ ﺃﻥ ﻳﺆﻳﺪ ﻛﻼ ﻣﻦ ﺍﻟﺮﺃﻳﲔ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻻ ﺑﺪ ﻟﻨﺎ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﻣﺎ‬
‫ﺤﺎ ﻻ ﳉﺎﺝ ﻓﻴﻪ‪.‬‬
‫ﻳﻜﻮﻥ ﺩﻟﻴﻼ ﻭﺍﺿ ‪‬‬
‫ﻓﻴﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ ﻧﻔﺴﻪ ‪-‬ﻭﻟﻌﻠﻪ ﻫﻮ ﺍﻟﺬﻱ ﺃﺛﺎﺭ ﻫﺬﺍ ﺍﳋﻼﻑ‪ -‬ﻳﻠﻘﺐ ﺑﺎﻟﺘﱪﻳﺰﻱ‬
‫ﻏﲑ ﻣﺮﺓ ﺑﺎﳋﻄﻴﺐ)‪ ،(١‬ﺑﻞ ﺇﻧﻪ ﻟﻴﻘﻮﻝ ﺑﻌﺪ ﺑﻀﻌﺔ ﺃﺳﻄﺮ ﻣﻦ ﺍﻋﺘﺮﺍﺿﻪ ﺍﻟﺴﺎﺑﻖ ﺍﻟﺬﻛﺮ‪ ،‬ﰲ‬
‫ﻣﻌﺮﺽ ﺫﻛﺮﻩ ﻧﺴﺨﺔ ﺍﻟﺘﱪﻳﺰﻱ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﻣﺎ ﻳﻠﻲ‪)) :‬ﻭﻫﺬﻩ ﺍﻟﻨﺴﺨﺔ ﰲ ﺑﻌﺾ‬
‫ﺍﳌﻜﺎﺗﺐ ﺍﳌﻮﻗﻮﻓﺔ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﺇﺫ ﺭﺁﻫﺎ ﻣﻦ ﻻ ﻳﻌﺮﻑ ﺧﱪﻫﺎ ﻇﻦ ﺃ‪‬ﺎ ﻏﺮﻳﻘﺔ‪ ،‬ﻭﻟﻴﺲ ‪‬ﺎ ﺳﻮﻯ‬
‫ﻋﺮﻕ ﺍﳋﻄﻴﺐ((‪.‬‬
‫ﻭﺍﻟﻘﻔﻄﻲ ﺃﻳﻀ‪‬ﺎ ﻳﺬﻛﺮ ﺍﻟﺘﱪﻳﺰﻱ ﻏﲑ ﻣﺮﺓ ﻋﻠﻰ ﺃﻧﻪ ﻫﻮ ﺍﳋﻄﻴﺐ)‪ .(٢‬ﺃﻣﺎ ﻣﺎ ﻗﺮﺃﻩ‬
‫ﲞﻂ ﺍﻟﺘﱪﻳﺰﻱ ﻓﺈﻥ ﻟﺪﻳﻨﺎ ﻣﻦ ﺍﻷﺩﻟﺔ ﲞﻂ ﺍﻟﺘﱪﻳﺰﻱ ﻣﺎ ﳜﺎﻟﻔﻪ‪ .‬ﻓﻺﲰﺎﻋﻴﻞ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺑﻦ‬
‫ﻃﺎﻫﺮ ﺍﻟﻘﻮﻣﺴﺎﱐ ﻧﺴﺨﺔ ﻣﻦ ‪‬ﺬﻳﺐ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ)‪ (٣‬ﻧﻘﻠﻬﺎ ﺳﻨﺔ ‪ ،٤٩١‬ﰒ ﻗﺮﺃ ﺃﻛﺜﺮﻫﺎ‬
‫ﻋﻠﻰ ﺷﻴﺨﻪ ﺍﻟﺘﱪﻳﺰﻱ ﺳﻨﺔ ‪ .٤٩٢‬ﻭﻗﺪ ﺳﺠﻞ ﺍﻟﺘﱪﻳﺰﻱ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﲞﻄﻪ ﻋﻠﻰ ﺍﻟﻨﺴﺨﺔ‬
‫ﻧﻔﺴﻬﺎ ﻓﻘﺎﻝ‪)) :‬ﲰﻊ ﺍﻟﺸﻴﺦ ﺍﻟﻔﻘﻴﻪ ﺃﺑﻮ ﻧﺼﺮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻫﺒﺔ ﺍﷲ‪ ،‬ﻧﻔﻌﻪ ﺍﷲ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺃﻭﻟﻪ ﺇﱃ ﺁﺧﺮﻩ ﺑﻘﺮﺍﺀﺓ ﻏﲑﻩ ﻋﻠﻲ ﻣﺮﺍ ‪‬ﺭﺍ‪ .‬ﻭﻗﺮﺃ ﻋﻠﻲ ﻣﻨﻪ ﺍﻷﻛﺜﺮ ﻣﻌﺎﺭﺿ‪‬ﺎ‬
‫ﺑﺎﻷﺻﻞ‪ .‬ﻭﻛﺘﺐ ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﺣﺎﻣ ‪‬ﺪﺍ ﷲ ﻭﻣﺼﻠ‪‬ﻴﺎ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﳏﻤﺪ‬
‫ﺐ(( ﺑﺎﻟﻀﻢ‪.‬‬
‫ﻭﺁﻟﻪ‪ ،‬ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﺃﺭﺑﻌﻤﺎﺋﺔ(( ﻭﻗﺪ ﺿﺒﻂ ﺍﻟﺘﱪﻳﺰﻱ ﺑﻘﻠﻤﻪ ﺁﺧﺮ ))ﺍﳋﻄﻴ ‪‬‬
‫ﻓﺈﺫﺍ ﺃﺿﻔﻨﺎ ﺇﱃ ﻫﺬﺍ ﺃﻥ ﻣﻌﻈﻢ ﻣﻦ ﺗﺮﺟﻢ ﻟﻠﺘﱪﻳﺰﻱ‪ ،‬ﺃﻭ ﺫﻛﺮﻩ‪ ،‬ﻟﻘﺒﻪ ﺑﺎﳋﻄﻴﺐ‬
‫ﺭﺟﺢ ﻟﺪﻳﻨﺎ ﺃﻥ ﺍﻟﺘﱪﻳﺰﻱ ﻟﻘﺒﻪ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﺃﻥ ﻣﺎ ﻧﻔﺎﻩ ﻛﻞ ﻣﻦ ﻳﺎﻗﻮﺕ ﻭﺍﻟﻘﻔﻄﻲ ﺛﺎﺑﺖ ﻏﲑ‬

‫)‪ (١‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪.٢٨١ ،٢٤٧ ،١٩٨ :٧ ،٢٤١ :٤‬‬

‫)‪ (٢‬ﻓﻘﺪ ﻗﺎﻝ ﰲ ‪ ٦٩ :١‬ﻣﺜﻼ‪)) :‬ﺍﺑﻦ ﻛﻬﺒﺎﺭ ﺻﺎﺣﺐ ﺍﳋﻄﻴﺐ ﺃﰊ ﺯﻛﺮﻳـﺎ ﺍﻟﺘﱪﻳـﺰﻱ(( ﻭﻗـﺎﻝ ﰲ‬
‫ﺍﻟﺼﻔﺤﺔ ﻧﻔﺴﻬﺎ‪)) :‬ﻗﺎﻝ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‪ :‬ﻭﻛﻨﺖ ﻗﺮﺃﺕ‪. ((....‬‬
‫)‪ (٣‬ﺍﻟﻨﺴﺨﺔ ﳏﻔﻮﻇﺔ ﰲ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﳌﺼﺮﻳﺔ ﲢﺖ ﺍﻟﺮﻗﻢ ‪٥٧٠٧‬ﻫـ‪.‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪١٠‬‬
‫ﻣﺪﻓﻮﻉ‪.‬‬
‫ﻭﻟﻜﻨﻨﺎ ﺇﺫﺍ ﻛﻨﺎ ﻗﺪ ﺭﺟﺤﻨﺎ ﺃﻥ ))ﺍﳋﻄﻴﺐ(( ﻫﻮ ﻟﻘﺐ ﻟﻠﺘﱪﻳﺰﻱ ﻓﺈﻧﻨﺎ ﻻﻧﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﻧﻨﻔﻲ ﻛﻮﻧﻪ ﻟﻘ‪‬ﺒﺎ ﻷﺑﻴﻪ ﺃﻳﻀ‪‬ﺎ‪ .‬ﻭﻫﺎ ﻫﻮ ﺫﺍ ﺍﻟﻘﻔﻄﻲ ﻳﻘﻮﻝ)‪)) :(١‬ﺷﺎﻫﺪﺕ ﻋﻠﻰ ﻧﺴﺨﺔ ﻣﻦ‬
‫ﻛﺘﺎﺏ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪ ،‬ﻳﻘﺮﺏ ﺃﻥ ﻳﻜﻮﻥ ﲞﻂ ﺍﳌﻌﺮﻳﲔ‪ ،‬ﺃﻥ ﺍﳋﻄﻴﺐ ﺃﺑﺎ ﺯﻛﺮﻳﺎ ﳛﲕ ﺑﻦ‬
‫ﻋﻠﻲ ﺑﻦ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﻗﺮﺃﻩ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ((......‬ﻓﻠﻴﺲ ﺑﺒﻌﻴﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻘﺐ‬
‫ﻷﺏ ﻭﺍﺑﻨﻪ ﻫﻮ ﺍﳋﻄﻴﺐ ﰲ ﻋﺼﺮ ﻛﺜﺮ ﻓﻴﻪ ﻣﻦ ﲢﻠﻰ ‪‬ﺬﺍ ﺍﻟﻠﻘﺐ‪.‬‬

‫ﺭﺣﻼﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﻗﻀﻰ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﺍﳋﻄﻴﺐ ﺍﻟﻌﻘﺪﻳﻦ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻣﻦ ﺣﻴﺎﺗﻪ ﰲ ﺗﱪﻳﺰ‪ ،‬ﺍﳌﺪﻳﻨﺔ ﺍﻟﱵ‬
‫ﻭﻟﺪ ﻓﻴﻬﺎ ﻭﻧﺴﺐ ﺇﻟﻴﻬﺎ‪ ،‬ﻳﺘﻠﻘﻰ ﻣﺒﺎﺩﺉ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻵﺩﺍﺏ‪ ،‬ﺇﻻ ﺃﻥ ﺗﻠﻚ ﺍﻟﺴﻨﻮﺍﺕ ﻣﻦ ﻋﻤﺮ‬
‫ﺍﻟﺘﱪﻳﺰﻱ ﱂ ﳛﺘﻔﻆ ﺍﻟﺘﺎﺭﻳﺦ ﻣﻨﻬﺎ ﺑﺸﻲﺀ‪ ،‬ﻓﺬﻫﺒﺖ ﻣﻊ ﺍﻷﻳﺎﻡ‪ ،‬ﻭﳍﺬﺍ ﻧﺮﺍﻧﺎ ﺃﻣﺎﻡ ﻃﻔﻮﻟﺘﻪ‬
‫ﻭﺑﻮﺍﺩﺭ ﻳﻔﻌﻪ ﻭﺷﺒﺎﺑﻪ ﻣﻠﺘﺰﻣﲔ ﺍﻟﺼﻤﺖ‪ ،‬ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﺪﻡ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻭﺍﻷﺣﺪﺍﺙ ﻣﺎ‬
‫ﻳﻜﺸﻒ ﻟﻠﺪﺍﺭﺱ ﺳﺒﻴﻞ ﻧﺸﺄﺓ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻭﻣﺎ ﻳﻠﻘﻲ ﺃﺿﻮﺍﺀ ﻋﻠﻰ ﺍﳌﺮﺍﺣﻞ ﺍﻷﺧﺮﻯ ﻣﻦ‬
‫ﺣﻴﺎﺗﻪ ﺍﻟﺰﺍﺧﺮﺓ ﺑﺎﻟﻨﺸﺎﻁ ﻭﺍﻟﺪﺃﺏ ﻭﺍﻹﻧﺘﺎﺝ‪.‬‬
‫ﻭﻋﻨﺪﻣﺎ ﺃﻳﻔﻊ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻭﺍﺷﺘﺪ ﻋﻮﺩﻩ‪ ،‬ﺟﺬﺑﺘﻪ ﺃﺻﺪﺍﺀ ﺍ‪‬ﺎﻟﺲ ﺍﻟﻌﻠﻤﻴﺔ ﰲ‬
‫ﺍﳌﺪﻥ ﺍﻟﻨﺎﺋﻴﺔ‪ ،‬ﻓﺎﺳﺘﺴﻠﻢ ﻟﱪﻳﻖ ﺍﻷﻣﻞ‪ ،‬ﻭﺷﺪ ﺭﺣﺎﻟﻪ ﻳﻀﺮﺏ ﰲ ﺍﻷﺭﺽ ﻃﻠ‪‬ﺒﺎ ﻟﻠﻌﻠﻢ‬
‫ﻭﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﳊﺪﺙ ﰲ ﺣﻴﺎﺓ ﺍﻟﺘﱪﻳﺰﻱ ﻧﻘﻄﺔ ﺍﻧﻌﻄﺎﻑ ﻓﺘﺤﺖ ﻟﻪ ﺑﺎﺏ ﺍ‪‬ﺪ‬
‫ﻭﺍﳋﻠﻮﺩ‪.‬‬
‫ﺑﺪﺃﺕ ﺣﺮﻛﺘﻪ ﻫﺬﻩ ﺿﻴﻘﺔ ﺍﻟﻨﻄﺎﻕ ﺑﺘﻄﻮﺍﻑ ﻗﺮﻳﺐ ﻣﻦ ﺗﱪﻳﺰ‪ .‬ﻓﻘﺪ ﺗﻨﻘﻞ ﺑﲔ ﺍﳌﺪﻥ‬
‫ﺍ‪‬ﺎﻭﺭﺓ ﻛﺒﻐﺪﺍﺩ ﻭﺍﻟﺒﺼﺮﺓ ﻭﺟﺮﺟﺎﻥ‪ :‬ﰲ ﺑﻐﺪﺍﺩ ﻳﺄﺧﺬ ﻋﻦ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺮﻗﻲ ﻭﺍﺑﻦ‬
‫ﺍﻟﺪﻫﺎﻥ‪ ،‬ﻭﰲ ﺍﻟﺒﺼﺮﺓ ﻳﻘﺮﺃ ﻋﻠﻰ ﺍﻟﻔﻀﻞ ﺍﻟﻘﻀﺒﺎﱐ ﻭﻏﲑﻩ‪ ،‬ﻭﰲ ﺟﺮﺟﺎﻥ ﻳﺪﺭﺱ ﻋﻠﻰ‬
‫ﺍﻹﻣﺎﻡ ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺍﳉﺮﺟﺎﱐ‪ .‬ﰒ ﻳﻌﻮﺩ ﺇﱃ ﻣﺴﻘﻂ ﺭﺃﺳﻪ ﲟﺎ ﳛﻤﻠﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻵﺩﺍﺏ‪.‬‬

‫)‪ (١‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ‪.٦٩ :١‬‬

‫‪١١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺻﺎ ﻭﺇﻋﺪﺍ ‪‬ﺩﺍ ﻷﺳﻔﺎﺭ ﺃﺧﺮﻯ ﺑﻌﻴﺪﺓ ﺍﳌﺪﻯ‪ ،‬ﻓﻘﺪ‬ ‫ﻭﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺘﻄﻮﺍﻑ ﺍﶈﺪﻭﺩ ﺇﺭﻫﺎ ‪‬‬
‫)‪(١‬‬
‫ﰲ ﺍﻟﻌﻘﺪ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﻋﻤﺮﻩ ﻋﻠﻰ ﻧﺴﺨﺔ ﻣﻦ ﻛﺘﺎﺏ ))ﺍﻟﺘﻬﺬﻳﺐ ﰲ ﺍﻟﻠﻐﺔ((‬ ‫ﻭﻗﻒ‬
‫ﻟﻸﺯﻫﺮﻱ ﰲ ﻋﺪﺓ ﳎﻠﺪﺍﺕ ﻟﻄﺎﻑ‪ ،‬ﻭﺃﺭﺍﺩ ﲢﻘﻴﻖ ﻣﺎ ﻓﻴﻬﺎ ﻭﺃﺧﺬﻩ ﻋﻦ ﺭﺟﻞ ﻋﺎﱂ ﺑﺎﻟﻠﻐﺔ‪،‬‬
‫ﻓﺪﻝ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ‪ ،‬ﻓﺠﻌﻞ ﺍﻟﻜﺘﺎﺏ ﰲ ﳐﻼﺓ ﲪﻠﻬﺎ ﻋﻠﻰ ﻇﻬﺮﻩ ﻣﻦ ﺗﱪﻳﺰ)‪ (٢‬ﺇﱃ‬
‫ﻣﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻣﻌﻪ ﻣﺎ ﻳﺴﺘﺄﺟﺮ ﺑﻪ ﻣﺮﻛﻮ‪‬ﺑﺎ‪ ،‬ﻓﻨﻔﺬ ﺍﻟﻌﺮﺍﻕ ﻣﻦ ﻇﻬﺮﻩ ﺇﻟﻴﻬﺎ ﻓﺄﺛﺮ‬
‫ﻓﻴﻪ ﺍﻟﺒﻠﻞ‪ .‬ﻭﻫﻨﺎﻙ ﰲ ﺍﳌﻌﺮﺓ‪ ،‬ﺗﻠﻘﺎﻩ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺑﺎﻟﻌﻨﺎﻳﺔ ﻭﺍﻹﻛﺮﺍﻡ‪ ،‬ﻓﺄﻗﺮﺃﻩ ‪ -‬ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ‬
‫ﻛﺘﺎﺏ ﺍﻟﺘﻬﺬﻳﺐ‪ -‬ﻣﺆﻟﻔﺎﺗﻪ ﻛﻠﻬﺎ ﻣﻦ ﺷﻌﺮ ﻭﻧﺜﺮ‪ ،‬ﻭﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺃﻣﻬﺎﺕ ﺍﻟﻜﺘﺐ ﺍﻷﺩﺑﻴﺔ‬
‫ﻭﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺇﺫ ﻻﺯﻣﻪ ﺍﻟﺘﱪﻳﺰﻱ ﺃﻛﺜﺮ ﻣﻦ ﺳﻨﺘﲔ)‪ (٣‬ﺑﲔ ﻋﺎﻣﻲ ‪ ،٤٤٦ ،٤٤٣‬ﰒ ﻏﺎﺩﺭﻩ ﺇﱃ‬
‫ﺍﻟﻌﺮﺍﻕ ﺣﻴﺚ ﻧﺮﺍﻩ ﻣﻊ ﺍﺑﻦ ﺍﻟﺪﻫﺎﻥ)‪ (٤‬ﰲ ﺑﻐﺪﺍﺩ ﻋﺎﻡ ‪ ،٤٤٧‬ﻭﻣﻊ ﺃﰊ ﺍﳉﻮﺍﺋﺰ ﺍﳊﺴﲔ ﺑﻦ‬
‫ﻀﺎ ﻋﺎﻡ ‪.٤٥٤‬‬‫ﻋﻠﻲ ﰲ ﺍﻟﺒﺼﺮﺓ)‪ (٥‬ﻋﺎﻡ ‪ ،٤٥٣‬ﻭﻣﻊ ﺍﻟﻔﻀﻞ ﺍﻟﻘﺼﺒﺎﱐ)‪ (٦‬ﰲ ﺍﻟﺒﺼﺮﺓ ﺃﻳ ‪‬‬
‫ﰒ ﻳﺸﺪ ﺭﺣﺎﻟﻪ ﳉﻮﻟﺔ ﺃﻭﺳﻊ ﻣﺪﻯ‪ ،‬ﻓﻴﺪﺧﻞ ﺩﻣﺸﻖ)‪ (٧‬ﻋﺎﻡ ‪ ،٤٥٦‬ﻓﻴﺪﺭﺱ ﻋﻠﻰ‬
‫ﻋﻠﻤﺎﺋﻬﺎ‪ ،‬ﻭﻳﺄﺧﺬ ﻋﻨﻬﻢ ﻋﺪﺩ‪‬ﺍ ﻭﺍﻓﺮ‪‬ﺍ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻭﺃﺑﺮﺯ ﻣﻦ ﺗﻠﻤﺬ ﻟﻪ‬
‫ﺍﻟﺘﱪﻳﺰﻱ ﰲ ﺩﻣﺸﻖ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺬﻱ ﺃﻛﺮﻣﻪ ﻛﺜ ‪‬ﲑﺍ ﻭﺧﺼﻪ)‪ (٨‬ﺑﺎﻟﻌﻨﺎﻳﺔ‬
‫ﻭﺍﻟﻌﻮﻥ ﻭﺍﻻﻫﺘﻤﺎﻡ‪ ،‬ﳌﺎ ﳌﺲ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﺠﺎﺑﺔ ﻭﺍﻹﺧﻼﺹ ﰲ ﳏﺒﺔ ﺍﻟﻌﻠﻢ ﻭﺃﺻﺤﺎﺑﻪ‪ .‬ﻭﻳﻐﺎﺩﺭ‬
‫ﺍﻟﺘﱪﻳﺰﻱ ﺩﻣﺸﻖ ﺇﱃ ﻣﺪﻳﻨﺔ ﺻﻮﺭ‪ ،‬ﺣﻴﺚ ﻳﺴﻤﻊ ﺍﳊﺪﻳﺚ)‪ (٩‬ﻣﻦ ﺃﰊ ﺍﻟﻔﺘﺢ ﺳﻠﻴﻢ ﺑﻦ‬

‫)‪ (١‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ﻭﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻟﻔﻼﻛﺔ ﻭﺍﳌﻔﻠﻮﻛﻮﻥ‪.‬‬

‫)‪ (٢‬ﻫﺬﺍ ﻫﻮ ﻫﻮ ﺍﻟﺮﺍﺟﺢ‪.‬ﻭﺯﻋﻢ ﺑﻌﺾ ﺍﻟﺒﺎﺣﺜﲔ ﺃﻥ ﺍﻟﺘﱪﻳﺰﻱ ﺧﺮﺝ ﻣﻦ ﺑﻐﺪﺍﺩ ﺇﱃ ﺍﳌﻌﺮﺓ‪ .‬ﺍﻧﻈﺮ ﺷﺮﺡ‬
‫ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﻌﺸﺮ ﺹ ‪ ٣٧‬ﻣﻦ ﻣﻘﺪﻣﺔ ﺍﻟﻨﺎﺷﺮ )ﻣﻄﺒﻮﻋﺔ ﺍﳌﺪﱐ( ﻭﺍﻷﻋﻼﻡ ‪.١٩٧ :٩‬‬
‫)‪ (٣‬ﺍﻷﻧﺴﺎﺏ‪ ،‬ﻭﺗﻌﺮﻳﻒ ﺍﻟﻘﺪﻣﺎﺀ ﺹ ‪ ٥٢١‬ﻋﻦ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺘﺤﺮﻱ ﻻﺑﻦ ﺍﻟﻌﺪﱘ‪.‬‬
‫)‪ (٤‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺯﻫﲑ ﺹ ‪.١‬‬
‫)‪ (٥‬ﺍﻟﻄﻮﺍﺋﻒ ﺍﻷﺩﺑﻴﺔ ﺹ ‪.٤٦‬‬
‫)‪ (٦‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ ‪.٣ :١‬‬
‫)‪ (٧‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪.٢٥٤ :١‬‬
‫)‪ (٨‬ﺍﻧﻈﺮ ﻗﺼﺔ ﻟﻪ ﻣﻊ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ٢٥٤ :١‬ﻭﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ‪.٣١٥ :٢‬‬
‫)‪ (٩‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ‪.‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪١٢‬‬
‫ﺃﻳﻮﺏ ﺍﻟﺮﺍﺯﻱ ﻭﻏﲑﻩ‪ ،‬ﰒ ﻳﻴﻤﻢ ﳓﻮ ﻣﺼﺮ‪ ،‬ﻭﻗﺪ ﺯﻭﺩ ﻧﻔﺴﻪ ﺑﺬﺧﲑﺓ ﺛﻘﺎﻓﻴﺔ ﺿﺨﻤﺔ‪ ،‬ﻫﻴﺄﺗﻪ‬
‫ﻷﻥ ﻳﺼﺒﺢ ﺷﻴﺨ‪‬ﺎ ﻳﻘﺼﺪﻩ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻠﻢ ﻭﻳﺄﺧﺬﻭﻥ ﻋﻨﻪ‪ .‬ﻭﰲ ﻣﺼﺮ ﻧﺮﻯ ﺃﺑﺎ ﺍﳊﺴﻦ ﻃﺎﻫﺮ‬
‫ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﻋﻠﻰ ﻛﱪ ﺳﻨﻪ ﻭﺗﻘﺪﻣﻪ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﻳﻘﺮﺃ ﻋﻠﻰ ﺍﻟﺘﱪﻳﺰﻱ ﻣﺼﻨﻔﺎﺕ‬
‫ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ)‪.(١‬‬

‫ﻣﻨﺼﺒﻪ ﻭﻣﻨـﺰﻟﺘﻪ‬
‫ﺣﻴﻨﻤﺎ ﻏﺎﺩﺭ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﻣﺼﺮ ﻗﺼﺪ ﺑﻐﺪﺍﺩ ﻋﺎﺻﻤﺔ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺒﺎﺳﻴﺔ‪ ،‬ﻟﻴﺤﻞ‬
‫ﻓﻴﻬﺎ ﻣﻜﺮﻡ ﺍﻟﻮﻓﺎﺩﺓ ﻋﺰﻳﺰ ﺍﳌﻘﺎﻡ‪ ،‬ﻓﻴﺘﻮﺳﻂ ﳎﺎﻟﺲ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻳﻌﲔ ﻣﺪﺭ ‪‬ﺳﺎ ﰲ ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﻭﻗﻴ ‪‬ﻤﺎ ﳋﺰﺍﻧﺔ ﻛﺘﺒﻬﺎ‪ ،‬ﻣﺴﺘﻌﻴﻨ‪‬ﺎ ﲟﺤﺘﻮﻳﺎ‪‬ﺎ ﻓﻴﻤﺎ ﻳﺪﺭﺳﻪ ﻭﻳﺼﻨﻔﻪ‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻦ ﻣﻨﺎﺻﺐ ﻭﻟﻴﻬﺎ ﺍﻟﺘﱪﻳﺰﻱ ﰲ ﺑﻐﺪﺍﺩ‪ ،‬ﺑﻴﺪ ﺃﻥ‬
‫ﺍﳌﺴﺘﺸﺮﻕ ﺑﻠﺴﻨﺮ ﺍﻧﻔﺮﺩ ﰲ ﺗﺮﲨﺔ ﺍﻟﺘﱪﻳﺰﻱ ﺑﻘﻮﻟﻪ)‪)) :(٢‬ﰒ ﺭﺣﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﺣﻴﺚ ﺃﺻﺒﺢ‬
‫ﻗﺎﺿﻴ‪‬ﺎ(( ﻭﺣﺎﻭﻝ ﺃﻥ ﻳﺆﻳﺪ ﺯﻋﻤﻪ ﻫﺬﺍ ﺑﺄﻥ ﺍﻟﺴﻤﻌﺎﱐ ﻫﻮ ﺍﻟﺬﻱ ﻧﺺ ﻋﻠﻴﻪ ﰲ ﻛﺘﺎﺏ‬
‫ﺍﻷﻧﺴﺎﺏ‪ .‬ﻭﺍﳊﻖ ﺃﻥ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺴﻤﻌﺎﱐ ﻫﻮ ﺃﻥ ﺍﻟﺘﱪﻳﺰﻱ ﻛﺎﻥ "ﻗﺎﻃﻦ ﺑﻐﺪﺍﺩ" ﻓﺘﺄﻭﻝ‬
‫ﺑﻠﺴﻨﺮ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺑﻘﻮﻟﻪ‪)) :‬ﻭﻗﺎﺿﻲ‪ :‬ﻫﻲ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻜﻠﻤﺔ‪ :‬ﻗﺎﻃﻦ((‪.‬ﻓﻠﻘﺪ ﻇﻦ ﺃﻥ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﻣﺼﺤﻔﺔ‪ ،‬ﻓﺈﺫﺍ ﻫﻮ ﻳﻮﻗﻌﻬﺎ ﰲ ﺍﻟﺘﺼﺤﻴﻒ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ ﻟﺪﻳﻪ ﻣﺮﺟﺢ ﻣﻦ‬
‫ﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﺑﻞ ﺇﻥ ﺍﳌﺼﺎﺩﺭ ‪‬ﻤﻌﺔ ﻋﻠﻰ ﺃﻥ ﻋﺒﺎﺭﺓ ﺍﻟﺴﻤﻌﺎﱐ ﺳﻠﻴﻤﺔ ﻻ ﺗﺄﻭﻝ ﻓﻴﻬﺎ ﻭﻻ‬
‫ﺗﺼﺤﻴﻒ‪ ،‬ﻭﺣﺴﺒﻨﺎ ﻫﻬﻨﺎ ﻗﻮﻝ ﻳﺎﻗﻮﺕ‪)) :‬ﰒ ﺭﺟﻊ ﺇﱃ ﺑﻐﺪﺍﺩ ﻓﺄﻗﺎﻡ ‪‬ﺎ ﺇﱃ ﺃﻥ ﻣﺎﺕ((‪،‬‬
‫ﻭﻗﻮﻝ ﺻﺎﺣﺐ ﻃﺒﻘﺎﺕ ﺍﻟﻨﺤﺎﺓ ﻭﺍﻟﻠﻐﻮﻳﲔ‪)) :‬ﺍﻟﺒﻐﺪﺍﺩﻱ(( ﺩﺍﺭ‪‬ﺍ ﻭﻭﻓﺎﺓ‪ ...‬ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ‬
‫ﻭﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻨـﺰﻟﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﲤﺘﻊ ‪‬ﺎ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ ﻓﻘﺪ ﺃﻃﻨﺐ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺫﻛﺮﻫﺎ‬
‫ﻭﺍﻹﺷﺎﺩﺓ ‪‬ﺎ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻌﺪﱘ)‪)) :(٣‬ﻛﺘﺐ ﺇﻟﻴﻨﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻴﺴﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻣﻦ‬

‫)‪ (١‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻭﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ‪.‬‬

‫)‪ (٢‬ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫)‪ (٣‬ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺘﺤﺮﻱ‪ .‬ﻭﻋﻨﻪ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﻘﺪﻣﺎﺀ ﺑﺄﰊ ﺍﻟﻌﻼﺀ ﺹ ‪.٥٢١ -٥٢٠‬‬
‫‪١٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﺃﻧﻪ ﲰﻊ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﻷﺻﺒﻬﺎﱐ ﺍﳊﺎﻓﻆ ﻳﻘﻮﻝ‪ :‬ﻭﺃﻣﺎ ﻫﺬﺍﻥ ﺍﻹﻣﺎﻣﺎﻥ ‪-‬‬
‫ﻳﻌﲏ ﺃﺑﺎ ﺯﻛﺮﻳﺎﺀ ﺍﻟﺘﱪﻳﺰﻱ ﻭﺃﺑﺎ ﺍﳌﻜﺎﺭﻡ ﺍﻷ‪‬ﺮﻱ‪ -‬ﻓﻤﻦ ﺃﺟﻼﺀ ﻣﻦ ﺭﺃﻳﺘﻪ ﻣﻦ ﺃﻫﻞ ﺍﻷﺩﺏ‬
‫ﻭﺍﳌﺘﺒﺤﺮﻳﻦ ﰲ ﻋﻠﻮﻡ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺇﱃ ﺃﰊ ﺍﻟﻌﻼﺀ ﺍﻧﺘﻤﺎﺅﳘﺎ‪ ،‬ﻭﰲ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻋﺘﺰﺍﺅﳘﺎ((‪.‬‬
‫ﻭﻗﺪ ﺑﺮﻉ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﰲ ﻋﻠﻮﻡ ﺍﻟﻠﻐﺔ ﺣﱴ ﻧﺴﺒﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺇﻟﻴﻬﺎ ﻓﻘﺎﻟﻮﺍ ﻋﻨﻪ‪:‬‬
‫))ﺍﻟﻠﻐﻮﻱ(()‪ (١‬ﺃﻭ ))ﺻﺎﺣﺐ ﺍﻟﻠﻐﺔ(()‪ ،(٢‬ﻭﺟﻌﻠﻮﻩ ﺇﻣﺎ ‪‬ﻣﺎ ﰲ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ)‪ ،(٣‬ﺃﻭ ﰲ ﺍﻟﻠﻐﺔ)‪.(٤‬‬
‫ﻭﺍﻟﻨﺤﻮ ﻛﺬﻟﻚ ﻛﺎﻥ ﺷﺄﻧﻪ ﰲ ﻋﻠﻮﻡ ﺍﻷﺩﺏ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﻋﻨﻪ ﺍﻷﺻﻔﻬﺎﱐ)‪)) :(٥‬ﻛﺎﻥ ﺷﻴﺦ‬
‫ﺑﻐﺪﺍﺩ ﰲ ﺍﻷﺩﺏ(( ﻭﻗﺎﻝ ﻳﺎﻗﻮﺕ ﻓﻴﻪ)‪)) :(٦‬ﻛﺎﻥ ﺃﺣﺪ ﺍﻷﺋﻤﺔ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ((‪.‬‬
‫ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﻛﻠﻪ ﺃﻥ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻢ ﻛﺎﻧﻮﺍ ‪-‬ﻭﻣﺎ ﻳﺰﺍﻟﻮﻥ‪ -‬ﻳﺘﻠﻘﻮﻥ ﺁﺛﺎﺭﻩ ﺑﺎﻟﺘﻘﺪﻳﺮ‬
‫ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﻷﻧﻪ ﻛﺎﻥ ﺛﻘﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﻓﻴﻤﺎ ﻳﻨﻘﻠﻪ‪ ،‬ﺣﺠﺔ ﺛﺒﺘ‪‬ﺎ ﺻﺪﻭﻗﹰﺎ)‪.(٧‬‬
‫ﻭﻣﻦ ﻫﺬﺍ ﻛﻠﻪ ﻧﺮﻯ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﳛﻈﻰ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻷﺩﺑﻴﺔ ﲟﻜﺎﻧﺔ‬
‫ﺭﻓﻴﻌﺔ ﳛﻮﻃﻬﺎ ﺍﻹﺟﻼﻝ ﻭﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﺜﻘﺔ ﻭﺍﻹﻋﺠﺎﺏ‪ .‬ﺣﱴ ﻟﻘﺪ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﺍﻟﺮﻳﺎﺳﺔ ﰲ‬
‫ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻭﺳﺎﺭ ﺫﻛﺮﻩ ﰲ ﺍﻷﻗﻄﺎﺭ ﻭﺷﺪ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﺍﻟﺮﺣﺎﻝ)‪.(٨‬‬

‫ﺛﻘﺎﻓﺘﻪ‬
‫ﻳﻼﺣﻆ ﺍﳌﺘﺘﺒﻊ ﻟﻠﺤﻀﺎﺭﺓ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﺣﺸﺪ‪‬ﺍ ﺿﺨﻤ‪‬ﺎ ﻣﻦ ﺍﻵﺛﺎﺭ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻷﺻﻴﻠﺔ ﺃﻭ ﺍﳌﺘﺮﲨﺔ‪ .‬ﻓﻠﻘﺪ ﺗﻔﺮﻋﺖ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻧﺒﻎ ﻓﻴﻬﺎ ﺃﻋﻼﻡ ﺃﻓﺬﺍﺫ‪،‬‬
‫)‪ (١‬ﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﺍﻷﺛﲑ ﻭﺗﺎﺭﻳﺦ ﺍﻹﺳﻼﻡ‪.‬‬
‫)‪ (٢‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻭﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ‪.‬‬
‫)‪ (٣‬ﺍﻷﻧﺴﺎﺏ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﻋﻘﺪ ﺍﳉﻤﺎﻥ ﻭﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ‪.‬‬
‫)‪ (٤‬ﺍﻟﻔﻼﻛﺔ ﻭﺍﳌﻔﻠﻮﻛﻮﻥ ﻭﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﻭﻋﻘﺪ ﺍﳉﻤﺎﻥ ﻭﺍﻟﻨﻬﺎﻳﺔ‪.‬‬
‫)‪ (٥‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪ .‬ﻭﺍﻧﻈﺮ ﻃﺒﻘﺎﺕ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺍﻟﻨﺤﺎﺓ‪.‬‬
‫ﻀﺎ ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﻭﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ‪.‬‬
‫)‪ (٦‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ‪ .‬ﻭﺍﻧﻈﺮ‪ :‬ﺃﻳ ‪‬‬
‫)‪ (٧‬ﺍﻷﻧﺴﺎﺏ ﻭﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﻭﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻭﺑﻐﻴـﺔ‬
‫ﺍﻟﻮﻋﺎﺓ ﻭﻃﺒﻘﺎﺕ ﺍﻟﻨﺤﺎﺓ ﻭﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ‪.‬‬
‫)‪ (٨‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﻭﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ‪.‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪١٤‬‬
‫ﻭﺃﺻﺒﺢ ﳍﺎ ﻣﻴﺎﺩﻳﻦ ﻭﻣﺼﻨﻔﺎﺕ ﻣﻮﻓﻮﺭﺓ ﺍﳊﻆ ﻣﻦ ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﻘﻮﺓ‪ .‬ﻭﻛﺎﻥ ﻋﻠﻰ ﻣﻦ‬
‫ﳜﻮﺽ ﻏﻤﺎﺭ ﺍﻟﻌﻠﻢ ﰲ ﺗﻠﻚ ﺍﻵﻭﻧﺔ ﺃﻥ ﻳﻠﻘﻰ ﻫﺬﻩ ﺍﳉﻬﻮﺩ ﺍﳍﺎﺋﻠﺔ ﺑﺎﻟﺪﺭﺍﺳﺔ ﻭﺍﻟﻔﻬﻢ‬
‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‪ ،‬ﻓﻘﺪ ﺃﻣﻀﻰ ﺳﲏ ﺷﺒﺎﺑﻪ ﺑﲔ ﺃﺫﺭﺑﻴﺠﺎﻥ‬
‫ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ‪ ،‬ﻳﻨﻬﻞ ﻣﻦ ﻣﻮﺍﺭﺩ ﺍﻟﻌﺮﻓﺎﻥ ﺑﻨﻬﻢ ﻭﺍﻧﺪﻓﺎﻉ‪ ،‬ﻋﻠﻰ ﺃﻳﺪﻱ ﻛﺒﺎﺭ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﻭﻣﺸﺎﻫﲑ ﺍﻟﻨﺎﺑﻐﲔ‪.‬‬
‫ﻭﻛﺎﻥ ﻟﻄﺎﺑﻊ ﺍﻟﺸﻤﻮﻝ ﰲ ﺛﻘﺎﻓﺔ ﺫﻟﻚ ﺍﻟﻌﺼﺮ ﺃﻥ ﲨﻊ ﺍﻟﺘﱪﻳﺰﻱ ﰲ ﺩﺭﺍﺳﺘﻪ ﺑﲔ‬
‫ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ ...‬ﺣﱴ ﻏﺪﺕ ﻣﺼﻨﻔﺎﺗﻪ ﻣﻠﺘﻘﻰ ﺣﺎﻓﻼ‬
‫ﺑﺜﻤﺎﺭ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻣﺮﺍﺩ‪‬ﺍ ﺃﺳﺎﺳﻴ‪‬ﺎ ﳌﻦ ﺃﺭﺍﺩ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺍﳌﺼﺎﺩﺭ ﺍﻷﻭﱃ ﺍﻟﱵ ﻏﺬﺕ‬
‫ﺛﻘﺎﻓﺘﻪ‪ ،‬ﻭﺣﻘﻘﺖ ﳍﺎ ﺍﻟﻨﻀﺞ ﻭﺍﻟﻨﻤﺎﺀ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﳓﺪﺩ ﻣﺼﺎﺩﺭ ﺛﻘﺎﻓﺔ ﺍﻟﺘﱪﻳﺰﻱ ﺭﺃﻳﻨﺎ ﺃﻧﻔﺴﻨﺎ ﺃﻣﺎﻡ ﻣﺼﺪﺭﻳﻦ ﺃﺳﺎﺳﲔ‬
‫ﳘﺎ‪ :‬ﺷﻴﻮﺧﻪ ﺍﻟﺬﻳﻦ ﺃﺧﺬ ﻋﻨﻬﻢ ﺃﻭ ﺗﺄﺛﺮ ‪‬ﻢ‪ ،‬ﻭﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﱵ ﺍﻃﻠﻊ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺷﻴﻮﺥ ﺍﻟﺘﱪﻳﺰﻱ‪:‬‬
‫ﺗﻠﻘﻰ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﻋﻠﻤﻪ ﻣﻦ ﻛﺒﺎﺭ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺍﶈﺪﺛﲔ ﻭﺍﻷﺩﺑﺎﺀ ﻭﺍﻟﻨﺤﻮﻳﲔ‪،‬‬
‫ﻭﻛﺎﻥ ﻟﺒﻌﻀﻬﻢ ﺃﺛﺮ ﻇﺎﻫﺮ ﻓﻴﻤﺎ ﺻﻨﻔﻪ ﻣﻦ ﺍﳌﺆﻟﻔﺎﺕ‪ ،‬ﻭﺇﺫﺍ ﺣﺎﻭﻟﻨﺎ ﺃﻥ ﳒﻠﻲ ﻫﺬﺍ ﺍﻷﺛﺮ ﻋﻠﻰ‬
‫ﺣﻘﻴﻘﺘﻪ ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳒﻌﻞ ﻟﺸﻴﻮﺥ ﺍﻟﺘﱪﻳﺰﻱ ﺩﺭﺟﺘﲔ‪ :‬ﻧﺬﻛﺮ ﰲ ﺃﻭﻻﳘﺎ ﺭﺟﺎﻝ ﺍﻟﻌﻠﻢ‬
‫ﺍﻟﺬﻳﻦ ﻟﻘﻴﻬﻢ ﻭﺃﺧﺬ ﻋﻨﻬﻢ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻧﺬﻛﺮ ﻣﻦ ﺗﺄﺛﺮ ﲟﺆﻟﻔﺎ‪‬ﻢ ﻭﻧﻘﻞ ﻣﻨﻬﺎ ﰲ‬
‫ﻣﺼﻨﻔﺎﺗﻪ‪.‬‬
‫ﻓﻤﻦ ﺭﺟﺎﻝ ﺍﻟﻄﺒﻘﺔ ﺍﻷﻭﱃ‪:‬‬
‫‪ -١‬ﺍﺑﻦ ﺑﺮﻫﺎﻥ)‪:(١‬‬
‫ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺑﺮﻫﺎﻥ ﺍﻟﻌﻜﱪﻱ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺒﺼﺮﻱ‪ .‬ﻛﺎﻥ ﻗﺎﺋﻤ‪‬ﺎ ﺑﻌﻠﻮﻡ‬
‫ﻛﺜﲑﺓ ﻛﺎﻟﻠﻐﺔ ﻭﺍﻷﻧﺴﺎﺏ ﻭﺃﻳﺎﻡ ﺍﻟﻌﺮﺏ ﻭﺃﺧﺒﺎﺭ ﺍﳌﺘﻘﺪﻣﲔ ﻭﻋﻠﻢ ﺍﳊﺪﻳﺚ‪ .‬ﺗﻮﰲ ﺳﻨﺔ‬
‫‪.٤٥٦‬‬

‫)‪ (١‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ‪ ٢١٥ -٢١٣ :٢‬ﻭﺍﻟﻔﻼﻛﺔ ﻭﺍﳌﻔﻠﻮﻛﻮﻥ ﺹ ‪ ١١٧‬ﻭﺍﻟﻀﺮﺍﺋﺮ ﺹ ‪.٢٩٧‬‬

‫‪١٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫‪ -٢‬ﺍﺑﻦ ﺍﻟﺪﻫﺎﻥ)‪:(١‬‬
‫ﺍﳊﺴﻦ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺭﺟﺎﺀ‪ ،‬ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻟﻨﺤﺎﺓ‪ .‬ﻛﺎﻥ ﻣﺘﺒﺤﺮ‪‬ﺍ ﰲ ﺍﻟﻠﻐﺔ‪،‬‬
‫ﻳﺘﻜﻠﻢ ﰲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﻭﻳﺪﺭﺱ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻜﻼﻡ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻠﻐﺔ‪ .‬ﺑﻐﺪﺍﺩﻱ ﺗﻮﰲ ﺳﻨﺔ‬
‫‪.٤٤٧‬‬
‫‪ -٣‬ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ)‪:(٢‬‬
‫ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻋﺮ ﺍﻟﻔﻴﻠﺴﻮﻑ‪ .‬ﻛﺎﻥ ﺣﺴﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﺟﺰﻝ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺼﻴﺢ‬
‫ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻏﺰﻳﺮ ﺍﻷﺩﺏ‪ ،‬ﻋﺎﳌﹰﺎ ﺑﺎﻟﻠﻐﺔ ﺣﺎﻓ ﹰﻈﺎ ﳍﺎ‪ .‬ﻗﻀﻰ ﰲ ﻣﻌﺮﺓ ﺍﻟﻨﻌﻤﺎﻥ ﺃﻛﺜﺮ ﺣﻴﺎﺗﻪ ﻭﺗﻮﰲ‬
‫ﺳﻨﺔ ‪.٤٤٩‬‬
‫‪ -٤‬ﺍﻟﺘﻨﻮﺧﻲ)‪:(٣‬‬
‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻋﻠﻲ ﺍﶈﺴﻦ ﺑﻦ ﻋﻠﻲ‪ .‬ﺑﻐﺪﺍﺩﻱ ﺻﺪﻭﻕ‪ .‬ﻭﱄ ﻗﻀﺎﺀ‬
‫ﺍﳌﺪﺍﺋﻦ ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٤٤٧‬‬
‫‪ -٥‬ﺍﳉﺮﺟﺎﱐ)‪:(٤‬‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ .‬ﻓﺎﺭﺳﻲ ﺍﻷﺻﻞ‪ ،‬ﺟﺮﺟﺎﱐ ﺍﻟﺪﺍﺭ‪ ،‬ﻋﺎﱂ ﺑﺎﻟﻨﺤﻮ‬
‫ﻭﺍﻟﺒﻼﻏﺔ‪ ،‬ﻣﺘﻜﻠﻢ ﺃﺷﻌﺮﻱ‪ ،‬ﻭﻓﻘﻴﻪ ﺷﺎﻓﻌﻲ‪ ،‬ﻭﻣﻦ ﻛﺒﺎﺭ ﺃﺋﻤﺔ ﺍﻟﺒﻼﻏﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﺒﻴﺎﻥ‪ .‬ﺗﻮﰲ‬
‫ﺳﻨﺔ ‪.٤٧١‬‬

‫)‪ (١‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﺹ ‪ ٢٢٩‬ﻭﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺯﻫﲑ ﺹ ‪ ١‬ﻭﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ‪.٣٠٤ :١‬ﻭﻳﻘﺎﻝ ﻟﻪ ﺍﻟـﺪﻫﺎﻥ‬
‫ﺃﻳﻀ‪‬ﺎ ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ‪.١٨٥ :١‬‬
‫)‪ (٢‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ‪ .٨٣ -٤٦ :١‬ﻭﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺗﻌﺮﻳﻒ ﺍﻟﻘﺪﻣﺎﺀ ﺑﺄﰊ ﺍﻟﻌﻼﺀ ﻭﺍﳉﺎﻣﻊ ﰲ ﺃﺧﺒـﺎﺭ ﺃﰊ‬
‫ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﻭﺁﺛﺎﺭﻩ‪.‬‬
‫)‪ (٣‬ﺍﻷﻧﺴﺎﺏ ﻭﺭﻗﺔ ‪ .١١٠‬ﻭﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ٣٠٩ -٣٠١ :٥‬ﻭﺷـﺬﺭﺍﺕ ﺍﻟـﺬﻫﺐ ‪٣٧٦ :٣‬‬
‫ﻭﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﺍﻷﺛﲑ‪.‬‬
‫)‪ (٤‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ‪ ١٩٠ - ١٨٨ :٢‬ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﺹ ‪.٤١٣‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪١٦‬‬
‫‪ -٦‬ﺍﳉﻮﻫﺮﻱ)‪:(١‬‬
‫ﺃﺑﻮ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ .‬ﻛﺎﻥ ﺛﻘﺔ ﺃﻣﻴ‪‬ﻨﺎ‪ ،‬ﻛﺜﲑ ﺍﻟﺴﻤﺎﻉ ﻟﻠﺸﻌﺮ‬
‫ﻭﺍﻷﺩﺏ ﻭﺍﳊﺪﻳﺚ‪ .‬ﻋﺎﺵ ﰲ ﺑﻐﺪﺍﺩ ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٤٥٤‬‬
‫‪ -٧‬ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ)‪:(٢‬‬
‫ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺛﺎﺑﺖ‪ ،‬ﺻﺎﺣﺐ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ‪ .‬ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﳌﺘﻘﻨﲔ‬
‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺒﺤﺮﻳﻦ‪ .‬ﻛﺎﻥ ﻓﻘﻴﻬ‪‬ﺎ ﻓﻐﻠﺐ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٤٦٣‬‬
‫‪ -٨‬ﺍﻟﺮﺍﺯﻱ)‪:(٣‬‬
‫ﺳﻠﻴﻢ ﺑﻦ ﺃﻳﻮﺏ ﺑﻦ ﺳﻠﻴﻢ‪ .‬ﻓﻘﻴﻪ ﺷﺎﻓﻌﻲ‪ ،‬ﺍﺷﺘﻐﻞ ﺑﺎﻟﺘﻔﺴﲑ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﻠﻐﺔ‪.‬‬
‫ﻭﺩ ‪‬ﺭﺱ ﰲ ﺑﻐﺪﺍﺩ‪ ،‬ﰒ ﺃﻗﺎﻡ ﺑﺜﻐﺮ ﺻﻮﺭ ﻣﺮﺍﺑ ﹰﻄﺎ ﻳﺪﺭﺱ ﻓﻴﻪ‪ .‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٤٤٧‬‬
‫‪ -٩‬ﺍﻟﺮﻗﻲ)‪:(٤‬‬
‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﻴﺪ ﺍﷲ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻨﺤﻮ ﻭﺍﻷﺩﺏ ﻭﺍﻟﻠﻐﺔ‬
‫ﻭﺍﻟﻔﺮﺍﺋﺾ ﺳﻜﻦ ﺑﻐﺪﺍﺩ ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٤٥٠‬‬
‫‪ -١٠‬ﺍﻟﺴﻴﺎﺭﻱ)‪:(٥‬‬
‫ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺪﻻﻝ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﳏﻤﺪ‪ .‬ﺑﻐﺪﺍﺩﻱ ﺻﺪﻭﻕ ﺗﻮﰲ ﺳﻨﺔ ‪.٤٤٩‬‬
‫‪ -١١‬ﺍﻟﺼﺎﰊ)‪:(٦‬‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻫﻼﻝ ﺑﻦ ﺍﶈﺴﻦ ﺍﳊﺮﺍﱐ‪ .‬ﺃﺩﻳﺐ ﻛﺎﺗﺐ ﻓﺎﺿﻞ‪ ،‬ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﻟﻌﺮﺑﻴﺔ‬
‫ﻭﺍﻟﻠﻐﺔ‪ .‬ﻛﺎﻥ ﺛﻘﺔ ﺻﺪﻭﻗﹰﺎ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺍﻟﺮﻣﺎﱐ ﻭﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪.‬ﺗﻮﰲ ﺳﻨﺔ ‪.٤٤٨‬‬

‫)‪ (١‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ‪ ٣٩٣ :٧‬ﻭﺍﻷﻧﺴﺎﺏ ﻭﺭﻗﺔ ‪ ١٤٤‬ﻭﺷﺮﺡ ﺑﺎﻧﺖ ﺳﻌﺎﺩ ﻭﺭﻗﺔ ‪ ١‬ﻭﻓﻬﺮﺳﺔ ﺍﺑﻦ ﺧﲑ‬
‫ﺹ ‪.٣٣٨‬‬
‫)‪ (٢‬ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ‪ ٧٧ -٧٦ :١‬ﻭﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ‪.٣٢١ -٢١٣ :٣‬‬
‫)‪ (٣‬ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ ‪.١٦٨ :٣‬‬
‫)‪ (٤‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﺹ ‪.٣٢٠‬‬
‫)‪ (٥‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ‪ ٨٢ -٨١ :١١‬ﻭﺍﻷﻧﺴﺎﺏ ﻭﺭﻗﺔ ‪.٣٢١‬ﻭﺍﻧﻈﺮ ﺩﺍﺋـﺮﺓ ﺍﳌﻌـﺎﺭﻑ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫‪.٥٦٧ :٤‬‬
‫)‪ (٦‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ٢٥٧ -٢٥٥ :٧‬ﻭﺷﺮﺡ ﺃﺩﺏ ﺍﻟﻜﺎﺗﺐ ﺹ ‪.٣٩٣‬‬
‫‪١٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫‪ -١٢‬ﺍﻟﻄﱪﻱ)‪:(١‬‬
‫ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﻃﺎﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ .‬ﻓﻘﻴﻪ ﺷﺎﻓﻌﻲ‪ ،‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ‪ ،‬ﻓﺎﺳﺘﻮﻃﻨﻬﺎ ﻭﺣﺪﺙ‬
‫ﻭﺩﺭﺱ ﻭﺃﻓﱴ‪ ،‬ﰒ ﺗﻮﱃ ﺍﻟﻘﻀﺎﺀ‪ .‬ﻛﺎﻥ ﺛﻘﺔ ﻭﺭ ‪‬ﻋﺎ ﻋﺎﺭﻓﹰﺎ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪.٤٥٠‬‬
‫‪ -١٣‬ﻋﺎﻝ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ)‪:(٢‬‬
‫ﺑﻐﺪﺍﺩﻱ‪ ،‬ﻛﺎﻥ ﻣﺜﻞ ﺃﺑﻴﻪ‪ ،‬ﳓﻮ‪‬ﻳﺎ ﺃﺩﻳ‪‬ﺒﺎ ﺟﻴﺪ ﺍﻟﻀﺒﻂ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪.٤٥٨‬‬
‫‪ -١٤‬ﺍﻟﻔﺎﱄ)‪:(٣‬‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺳﻠﻚ ﺍﳌﺆﺩﺏ‪ .‬ﻣﻦ ﺑﻠﺪﺓ ﻓﺎﻟﺔ‪ ،‬ﺍﻧﺘﻘﻞ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‬
‫ﻭﲰﻊ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻭﺍﺳﺘﻮﻃﻨﻬﺎ‪ .‬ﻭﻫﻮ ﺛﻘﺔ‪ ،‬ﻟﻪ ﻣﻌﺮﻓﺔ ﺑﺎﻷﺩﺏ ﻭﺍﻟﺸﻌﺮ‪ .‬ﻣﺎﺕ‬
‫ﺳﻨﺔ ‪.٤٤٨‬‬
‫‪ -١٥‬ﺍﻟﻘﺼﺒﺎﱐ)‪:(٤‬‬
‫ﺍﻟﻔﻀﻞ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺒﺼﺮﻱ‪.‬ﻛﺎﻥ ﻭﺍﺳﻊ ﺍﻟﻌﻠﻢ‪ ،‬ﻏﺰﻳﺮ‬
‫ﺍﻟﻔﻀﻞ ﺇﻣﺎ ‪‬ﻣﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪.(٥)٤٤٤‬‬
‫‪ -١٦‬ﺍﻟﻮﺍﺳﻄﻲ)‪:(٦‬‬
‫ﺃﺑﻮ ﺍﳉﻮﺍﺋﺰ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻜﺎﺗﺐ‪ .‬ﺃﺩﻳﺐ ﺷﺎﻋﺮ ﳏﺴﻦ ﰲ ﺍﳌﺪﻳﺢ‬
‫)‪ (١‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ‪ ٣٦٠ -٣٥٨ :٩‬ﻭﺍﻷﻧﺴﺎﺏ ﻭﺭﻗﺔ ‪.٣٦٧‬‬
‫)‪ (٢‬ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﺹ‪ ٣٧٤‬ﻭﺷﺮﺡ ﺃﺩﺏ ﺍﻟﻜﺎﺗﺐ ﺹ‪.٤٠‬‬
‫)‪ (٣‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ٨٤ - ٨٢ :٥‬ﻭﺍﻟﻔﻼﻛﺔ ﻭﺍﳌﻔﻠﻮﻛﻮﻥ ﺹ ‪ ١١٤‬ﺣﻴﺚ ﺻﺤﻒ ﺑﺎﻟﻘﺎﻑ ﺑﺪﻝ‬
‫ﺍﻟﻔﺎﺀ‪.‬‬
‫)‪ (٤‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ١٤٣ :٦‬ﻭ‪ ٣٢ :٥‬ﻭﺍﻟﻨﻈﺎﻡ ‪ ١٠ -٩ :١‬ﻭﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﺹ ‪ ٤٢٥‬ﻭﻧﻜـﺖ‬
‫ﺍﳍﻴﻤﺎﻥ ﺹ ‪ ٢٢٧‬ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﺹ ‪.٣٧٣‬‬
‫)‪ (٥‬ﻛﺬﺍ ‪‬ﺣﺪ‪‬ﺩﺕ ﻭﻓﺎﺗﻪ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺗﺮﲨﺖ ﻟﻪ ﻭﻗﺎﻟﺖ‪ :‬ﺇﻥ ﻭﻓﺎﺗﻪ ﻛﺎﻧﺖ ﰲ ﻋﻬﺪ ﺍﻟﻘﺎﺋﻢ ﺑﺄﻣﻮﺭ‬
‫ﺍﷲ‪ .‬ﻓﺈﺫﺍ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺘﱪﻳﺰﻱ ﻗﺮﺃ ﻋﻠﻴﻪ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ ﻭﺇﻳﻀﺎﺡ ﺍﻟﻔﺎﺭﺳﻲ )ﺍﻧﻈﺮ ﻧﺴﺨﺔ ﻛـﱪﻝ‬
‫‪ (١٤٥٧‬ﰲ ﺳﻨﺔ ‪ ٤٥٤‬ﻭﺇﻥ ﺧﻼﻓﺔ ﺍﻟﻘﺎﺋﻢ ﺩﺍﻣﺖ ﺑﲔ ‪ ٤٤٢‬ﻭ ‪٤٦٧‬ﻫـ ﺭﺟﺢ ﻟـﺪﻳﻨﺎ ﺃﻥ ﰲ‬
‫ﲢﺪﻳﺪ ﺍﳌﺼﺎﺩﺭ ﺳﻨﺔ ﻭﻓﺎﺗﻪ ﻧﻈ ‪‬ﺮﺍ‪.‬‬
‫)‪ (٦‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ‪ ٣٩٤ - ٣٩٣ :٧‬ﻭﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﺹ ‪ ٤٤٧-٤٤٤‬ﻭﺷـﺬﺭﺍﺕ ﺍﻟـﺬﻫﺐ ‪:١‬‬
‫‪ ٣٨٥ -٣٨٤‬ﻭﺍﻟﻄﻮﺍﺋﻒ ﺍﻷﺩﺑﻴﺔ ﺹ‪.٤٦‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪١٨‬‬
‫ﻭﺍﻷﻭﺻﺎﻑ‪ ،‬ﺳﻜﻦ ﺑﻐﺪﺍﺩ ﺩﻫ ‪‬ﺮﺍ ﻃﻮﻳﻼ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺛﻘﺔ‪.‬ﻟﻪ ﺗﺂﻟﻴﻒ ﺣﺴﺎﻥ‪ .‬ﺗﻮﰲ ﺳﻨﺔ‬
‫‪.٤٦٠‬‬
‫ﻫﺆﻻﺀ ﻫﻢ ﺃﻇﻬﺮ ﻣﻦ ﺃﺧﺬ ﻋﻨﻬﻢ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‪ .‬ﻭﻟﻜﻦ ﺃﻛﺜﺮﻫﻢ ﱂ ﻳﻜﻦ ﻟﻪ‬
‫ﺃﺛﺮ ﻭﺍﺿﺢ ﰲ ﺷﺨﺼﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻣﺼﻨﻔﺎﺗﻪ‪ .‬ﻭﺇﳕﺎ ﺃﺳﺎﺗﺬﺗﻪ ﺍﳊﻘﻴﻘﻴﻮﻥ ﻫﻢ ﺍﳌﻌﺮﻱ ﻭﺍﻟﺮﻗﻲ‬
‫ﻭﺍﺑﻦ ﺑﺮﻫﺎﻥ ﻭﺍﺑﻦ ﺍﻟﺪﻫﺎﻥ ﻭﺍﻟﻔﻀﻞ ﺍﻟﻘﺼﺒﺎﱐ‪ .‬ﺃﻣﺎ ﺳﺎﺋﺮ ﻣﺎ ﺃﻭﺭﺩﻧﺎ ﻣﻦ ﺷﻴﻮﺧﻪ ﻓﻘﺪ‬
‫ﻟﺰﻣﻬﻢ ﺃﺣﻴﺎ‪‬ﻧﺎ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻴﻬﻢ ﺃﻭ ﺭﻭﻱ ﻋﻨﻬﻢ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﻈﻬﺮ ﳍﻢ ﺁﺛﺎﺭ ﰲ ﺗﻜﻮﻳﻨﻪ ﺍﻟﻌﻠﻤﻲ‬
‫ﻭﺍﻟﺜﻘﺎﰲ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻮﺳﻊ ﻧﻈﺮﺗﻨﺎ ﻭﻧﻠﻢ ﲜﻤﻴﻊ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻭﺟﻬﻮﺍ ﺛﻘﺎﻓﺔ ﺍﻟﺘﱪﻳﺰﻱ‪،‬‬
‫ﻭﺳﺎﳘﻮﺍ ﰲ ﺇﻏﻨﺎﺀ ﻣﺆﻟﻔﺎﺗﻪ‪ ،‬ﻛﺎﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻌﺮﻑ ﺍﻷﻋﻼﻡ ﺍﻟﺬﻳﻦ ﺳﺒﻘﻮﺍ ﻳﻔﻌﻪ‪ ،‬ﻓﻠﻢ‬
‫ﻳﻠﻘﻬﻢ‪ ،‬ﻭﻟﻜﻨﻪ ﺍﻫﺘﺪﻯ ‪‬ﻢ ﻭﺗﻠﻤﺬ ﳍﻢ ﻋﻠﻰ ﻣﺆﻟﻔﺎ‪‬ﻢ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﺷﻴﻮ ‪‬ﺧﺎ ﻟﻪ‪ ،‬ﺍﲣﺬﻫﻢ ﻣﻨﻬﻼ‬
‫ﻳﺴﺘﻘﻲ ﻣﻨﻪ ﻣﺎ ﻳﺰﻭﺩ ﻛﺘﺒﻪ‪.‬ﻭﻫﻬﻨﺎ ﻳﺘﺴﻊ ﺍﳌﺪﻯ ﺃﻣﺎﻡ ﺃﺑﺼﺎﺭﻧﺎ ﻟﻴﺸﻤﻞ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ‬
‫ﺗﻘﺪﻣﺖ ﻭﻻﺩﺓ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﺿﻤﺖ ﻋﺸﺮﺍﺕ ﻣﻦ ﺃﺳﺎﻃﲔ ﺍﻟﻠﻐﻮﻳﲔ ﻭﺍﻟﻨﺤﺎﺓ ﻭﺍﻷﺩﺑﺎﺀ‬
‫ﻭﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻨﻘﺎﺩ‪ ،‬ﻓﺈﺫﺍ ﳓﻦ ﻧﺮﻯ ﺃﻥ ﺃﻫﻢ ﻣﻦ ﺭﺟﻊ ﺇﻟﻴﻬﻢ‪:‬‬
‫ﺍﻵﻣﺪﻱ ﰲ ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ‪.‬‬
‫ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﰲ ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﻌﺸﺮ ﻭﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ ﻭ‪‬ﺬﻳﱯ ﺍﻹﺻﻼﺡ‬
‫ﻭﺍﻷﻟﻔﺎﻅ‪.‬‬
‫ﺍﺑﻦ ﺟﲏ ﰲ ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ﻭﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ ﻭ‪‬ﺬﻳﺐ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪.‬‬
‫ﺍﺑﻦ ﻛﻴﺴﺎﻥ ﰲ ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﻌﺸﺮ ﻭ‪‬ﺬﻳﱯ ﺍﻹﺻﻼﺡ ﻭﺍﻷﻟﻔﺎﻅ‪.‬‬
‫ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ ﰲ ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﻌﺸﺮ‪.‬‬
‫ﺃﺑﻮ ﺭﻳﺎﺵ ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻤﺮﻱ ﻭﺃﺑﻮ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ ﰲ ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ‪.‬‬
‫ﺃﺑﻮ ﳏﻤﺪ ﺍﻷﻋﺮﺍﰊ ﺍﻷﺳﻮﺩ ﰲ ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ﻭ‪‬ﺬﻳﱯ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻹﺻﻼﺡ‪.‬‬
‫ﺍﻷﻧﺒﺎﺭﻱ ﰲ ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ ﻭ‪‬ﺬﻳﱯ ﺍﻷﻟﻔﺎﻅ ﻭﺍﻹﺻﻼﺡ‪.‬‬
‫ﺛﻌﻠﺐ ﰲ ‪‬ﺬﻳﱯ ﺍﻹﺻﻼﺡ ﻭﺍﻷﻟﻔﺎﻅ ﻭﺷﺮﺡ ﻻﻣﻴﺔ ﺍﻟﻌﺮﺏ‪.‬‬
‫ﺍﻟﺼﻮﱄ ﻭﺍﳋﺎﺭﺯﳒﻲ ﻭﺍﻹﺳﻜﺎﰲ ﻭﺍﻟﻘﺎﱄ ﰲ ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ‪.‬‬
‫‪١٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﺴﲑﺍﰲ ﰲ ‪‬ﺬﻳﺐ ﺍﻷﻟﻔﺎﻅ ﻭ‪‬ﺬﻳﺐ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ ﻭ‪‬ﺬﻳﺐ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﺍﳌﺮﻭﺯﻗﻲ ﰲ ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ﻭﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ ﻭﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ‪.‬‬
‫ﺃﺿﻒ ﺇﱃ ﻫﺆﻻﺀ ﻛﺒﺎﺭ ﺍﻷﻋﻼﻡ ﺍﻟﺬﻳﻦ ﻧﻘﻞ ﺍﻟﺘﱪﻳﺰﻱ ﻋﻨﻬﻢ ﰲ ﻛﺘﺒﻪ‪ ،‬ﻛﺄﰊ ﻋﻤﺮﻭ‬
‫ﺑﻦ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﲪﺎﺩ‪ ،‬ﻭﺍﳋﻠﻴﻞ‪ ،‬ﻭﺍﳌﻔﻀﻞ‪ ،‬ﻭﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﺃﰊ ﺯﻳﺪ‪ ،‬ﻭﺃﰊ ﻋﻤﺮﻭ ﺍﻟﺸﻴﺒﺎﱐ‪ ،‬ﻭﺃﰊ‬
‫ﻋﺒﻴﺪﺓ‪ ،‬ﻭﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﺍﻷﺧﻔﺶ ﺍﻷﻭﺳﻂ‪ ،‬ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﻭﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﺃﰊ ﲤﺎﻡ‪ ،‬ﻭﺍﺑﻦ‬
‫ﺍﻷﻋﺮﺍﰊ‪ ،‬ﻭﺃﰊ ﻋﺒﻴﺪ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﺴﻜﻴﺖ‪ ،‬ﻭﺍﻟﻄﻮﺳﻲ‪ ،‬ﻭﺍﺑﻦ ﺣﺒﻴﺐ‪ ،‬ﻭﺃﰊ ﻋﻜﺮﻣﺔ ﺍﻟﻀﱯ‪،‬‬
‫ﻭﺃﲪﺪ ﺑﻦ ﻋﺒﻴﺪ‪ ،‬ﻭﺍﻟﺴﻜﺮﻱ‪ ،‬ﻭﺍﺑﻦ ﺩﺭﻳﺪ‪ ،‬ﻭﺃﰊ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ‪.‬‬
‫ﻭﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻘﺪﻣﺎﺀ ﺍﳌﺎﺿﻴﲔ ﺍﻟﺬﻳﻦ ﺍﻋﺘﻤﺪﻫﻢ ﻛﺎﻥ ﳍﻢ ‪-‬ﻭﻻ‬
‫ﺳﻴﻤﺎ ﺍﺑﻦ ﺟﲏ ﻭﺍﻟﺴﲑﺍﰲ ﻭﺍﳌﺮﻭﺯﻗﻲ ﻭﺍﻷﻧﺒﺎﺭﻱ ﻭﺍﻟﻨﺤﺎﺱ ﻭﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﻭﺍﻷﻋﺮﺍﰊ‬
‫ﺍﻷﺳﻮﺩ ‪ -‬ﺁﺛﺎﺭ ﺟﻠﻴﺔ ﰲ ﺷﺨﺼﻴﺘﻪ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﻣﺼﻨﻔﺎﺗﻪ ﺍﻷﺩﺑﻴﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﺗﻔﻮﻕ ﰲ ﺣﺪ‪‬ﺎ‬
‫ﻭﻗﻮ‪‬ﺎ ﻣﺎ ﺗﺮﻛﻪ ﻛﺜﲑ ﻣﻦ ﺷﻴﻮﺧﻪ ﺍﻟﺬﻳﻦ ﺃﺧﺬ ﻋﻨﻬﻢ ﻭﺩﺭﺱ ﻋﻠﻰ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ‪-‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﳌﺪﻯ ﺍﻟﺰﻣﲏ ﺍﻟﺬﻱ ﺣﺎﻝ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ‪ -‬ﺷﻴﻮ ‪‬ﺧﺎ ﻟﻪ ‪‬ﻞ‬
‫ﻣﻦ ﻳﻨﺎﺑﻴﻌﻬﻢ ﻣﺎﺩﺓ ﳌﺆﻟﻔﺎﺗﻪ‪ ،‬ﻭﻋﻨﺎﺻﺮ ﺷﺮﻭﺣﻪ ﻭ‪‬ﺬﻳﺒﺎﺗﻪ‪.‬‬
‫ﺍﳌﺆﻟﻔﺎﺕ‪:‬‬
‫ﻛﺎﻥ ﻟﻠﻤﺆﻟﻔﺎﺕ ﺍﻟﱵ ﻋﻜﻒ ﻋﻠﻴﻬﺎ ﺍﻹﻣﺎﻡ ﺍﻟﺘﱪﻳﺰﻱ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﰲ ﺍﻟﺘﻌﻠﻢ ﻭﺍﻟﺘﻌﻠﻴﻢ‬
‫ﺍﻟﻨﺼﻴﺐ ﺍﻷﻭﰱ ﰲ ﺗﻜﻮﻳﻦ ﺛﻘﺎﻓﺘﻪ ﻭﺗﻠﻮﻳﻨﻬﺎ ﻭﺇﻏﻨﺎﺋﻬﺎ‪ .‬ﻓﻠﻘﺪ ﻟﺒﺚ ﻳﻘﺮﺃ ﻋﻠﻰ ﺷﻴﻮﺧﻪ ﺁﺛﺎﺭ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﻘﺪﻣﲔ‪ ،‬ﺿﺎﺑﻄﹰﺎ ﳍﺎ‪ ،‬ﻭﺍﻋ‪‬ﻴﺎ ﳌﺎ ﻓﻴﻬﺎ‪ ،‬ﺣﱴ ‪‬ﻞ ﻣﺎ ﻫﻴﺄﻩ ﳌﻨﺼﺐ ﺍﻹﻣﺎﻣﺔ ﰲ ﺍﻟﻠﻐﺔ‬
‫ﻭﺍﻟﻨﺤﻮ ﻭﺍﻷﺩﺏ‪ .‬ﰒ ﺭﺟﻊ ﺇﱃ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﻧﻔﺴﻬﺎ ﻳﻌﻞ ﻣﻨﻬﺎ ﻋﻨﺪﻣﺎ ﻗﺮﺃﻫﺎ ﻋﻠﻴﻪ ﺗﻼﻣﻴﺬﻩ‬
‫ﰲ ﻣﻨﺼﺒﻪ ﺍﻟﺘﺪﺭﻳﺴﻲ ﺑﺎﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﻭﰲ ﳎﺎﻟﺴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﻜﺎﻥ ﻟﺪﻳﻪ ﺣﺼﻴﻠﺔ‬
‫ﺛﻘﺎﻓﻴﺔ ﻣﻮﻓﻮﺭﺓ ﻋﺒﺪﺕ ﻟﻪ ﺳﺒﻞ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺸﺮﻭﺡ ﻭﺍﻟﺘﻬﺬﻳﺐ‪ ،‬ﻭﻟﻌﻠﻨﺎ ﳓﺴﻦ ﺻﻨﻌ‪‬ﺎ ﺇﺫ‬
‫ﺟﻌﻠﻨﺎ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ ﰲ ﺻﻨﻔﲔ‪:‬‬
‫‪ -١‬ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻌﺎﻣﺔ‪:‬‬
‫ﻭﻫﻲ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺍﺳﺘﻤﺪ ﻣﻨﻬﺎ ﺛﻘﺎﻓﺘﻪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﻈﻬﺮ ﺃﺛﺮﻫﺎ ﰲ ﻣﺼﻨﻔﺎﺗﻪ ﺑﺸﻜﻞ ﻏﲑ‬
‫ﻣﺒﺎﺷﺮ‪ ،‬ﻛﻤﺼﻨﻔﺎﺕ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﳌﻌﺎﺟﻢ‪ ،‬ﻭﻛﺘﺐ ﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪٢٠‬‬
‫ﻭﺍﻷﺩﺏ ﻭﺍﳊﺪﻳﺚ ﻭﺍﻟﺘﺎﺭﻳﺦ ﻭﺍﻟﻔﻘﻪ ﻭﺍﳌﻨﻄﻖ‪ ،‬ﻭﺍﻟﺪﻭﺍﻭﻳﻦ ﻭﺍﳌﺨﺘﺎﺭﺍﺕ ﺍﻟﺸﻌﺮﻳﺔ‪ ..‬ﻭﺍﳊﻖ‬
‫ﺃﻧﻪ ﻟﻴﺲ ﲟﻜﻨﺘﻨﺎ ﺃﻥ ﳒﻤﻊ ﻫﻬﻨﺎ ﻛﻞ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﻟﻜﺜﺮ‪‬ﺎ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻟﺘﻌﺬﺭ ﺇﺛﺒﺎﺕ‬
‫ﺭﺟﻮﻉ ﺃﰊ ﺯﻛﺮﻳﺎﺀ ﺇﻟﻴﻬﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮﻯ‪.‬‬
‫ﻟﻘﺪ ﻛﺎﻧﺖ ﺍﻟﺒﻴﺌﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﱵ ﺍﺣﺘﻀﻨﺖ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﰲ ﻓﺎﺭﺱ ﻭﺍﻟﻌﺮﺍﻕ‬
‫ﻭﺍﻟﺸﺎﻡ ﻭﻣﺼﺮ‪ ،‬ﺃﻏﲎ ﺍﻟﺒﻼﺩ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺗﻠﻚ ﺍﳊﻘﺒﺔ ﺛﻘﺎﻓﺔ‪ ،‬ﻭﺃﺣﻔﻠﻬﺎ ﺑﺎﳌﻜﺘﺒﺎﺕ ﺍﻟﻌﺎﻣﺔ‬
‫ﻭﺍﳋﺎﺻﺔ ﺍﻟﺬﺍﺧﺮﺓ ﲜﻤﻴﻊ ﺍﻷﺻﻨﺎﻑ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻭﺍﻟﻔﻨﻮﻥ ﻭﺍﻵﺩﺍﺏ‪ .‬ﻭﻗﺪ ‪‬ﻴﺄ ﻷﰊ‬
‫ﺯﻛﺮﻳﺎﺀ ﻓﻴﻬﺎ ﻣﻮﺍﺭﺩ ﺛﺮﺓ‪ ،‬ﺍﺳﺘﻤﺪ ﻣﻨﻬﺎ ﺭﻭﺍﻓﺪ ﺛﻘﺎﻓﺘﻪ ﻭﻋﻠﻤﻪ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺿﻔﻨﺎ ﺇﱃ ﻫﺬﺍ ﺃﻥ ﺍﳋﻄﻴﺐ ﻗﺪ ﺷﻐﻞ ﰲ ﺑﻐﺪﺍﺩ ﻣﻨﺼﺐ ﺗﺪﺭﻳﺲ ﺍﻷﺩﺏ‬
‫ﻭﺍﻟﻠﻐﺔ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﻭﻣﻨﺼﺐ ﻗﻴﻢ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﻓﻴﻬﺎ‪ ،‬ﺍﺳﺘﻄﻌﻨﺎ ﺃﻥ ﻧﺘﺼﻮﺭ ﺗﻠﻚ‬
‫ﺍﻟﻔﺮﺹ ﺍﻟﱵ ﺃﺗﻴﺤﺖ ﻟﻪ‪ ،‬ﻟﻠﺮﺟﻮﻉ ﺇﱃ ﻛﺜﲑ ﻣﻦ ﺍﳌﺼﻨﻔﺎﺕ‪.‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺣ ﹰﻘﺎ ﺗﻌﺬﺭ ﺗﻌﺪﺍﺩ ﺗﻠﻚ ﺍﳌﺼﻨﻔﺎﺕ ﻓﺈﻧﻪ ﳊﺴﺒﻨﺎ ﺍﻹﺷﺎﺭﺓ ﻫﻬﻨﺎ ﺇﱃ ﺃﻥ‬
‫ﺍﳊﻘﺒﺔ ﺍﻟﱵ ﻋﺎﺻﺮﻫﺎ ﺍﻟﺘﱪﻳﺰﻱ ﻛﺎﻥ ﻓﻴﻬﺎ‪ ،‬ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻣﺎ ﻋﺪﺩ ﺍﺑﻦ ﺍﻟﻨﺪﱘ ﺑﻌﻀﻪ ﰲ ﻛﺘﺎﺑﻪ‬
‫))ﺍﻟﻔﻬﺮﺳﺖ(( ﻗﺒﻞ ﻭﻻﺩﺓ ﺍﻟﺘﱪﻳﺰﻱ ﺑﻨﺼﻒ ﻗﺮﻥ‪ ،‬ﻭﺭﻭﻯ ﺑﻌﻀﻪ ﺍﺑﻦ ﺧﲑ ﺍﻹﺷﺒﻴﻠﻲ ﰲ‬
‫ﻀًﺎ ﺃﻥ‬
‫ﻓﻬﺮﺳﺔ ﻣﺎ ﺭﻭﺍﻩ ﻋﻦ ﺷﻴﻮﺧﻪ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺘﱪﻳﺰﻱ ﺑﻨﺼﻒ ﻗﺮﻥ ﺃﻳﻀ‪‬ﺎ‪ .‬ﻭﲝﺴﺒﻨﺎ ﺃﻳ ٍ‬
‫ﻧﺬﻛﺮ ﺃﻥ ﺍﻟﺘﱪﻳﺰﻱ ﻗﺪ ﻧﻘﻞ ﰲ ﻛﺘﺒﻪ ﻋﻦ ﻛﺘﺎﺏ ﺍﻟﻌﲔ‪ ،‬ﻭﻧﻮﺍﺩﺭ ﺃﰊ ﻋﻤﺮﻭ)‪ ،(١‬ﻭﻧﻮﺍﺩﺭ ﺍﺑﻦ‬
‫ﺍﻷﻋﺮﺍﰊ)‪ ،(٢‬ﻭﺍﻟﻐﺮﻳﺐ ﺍﳌﺼﻨﻒ)‪ ،(٣‬ﻭﺍ‪‬ﻤﻞ)‪ ،(٤‬ﻭﻧﻮﺍﺩﺭ ﺃﰊ ﺯﻳﺪ)‪ ،(٥‬ﻭﺗﺬﻛﺮﺓ ﺃﰊ ﻋﻠﻲ)‪،(٦‬‬
‫ﻭﺃﺧﺒﺎﺭ ﺍﻟﻠﺼﻮﺹ)‪ ،(٧‬ﻭﺍﳌﺆﺗﻠﻒ ﻭﺍﳌﺨﺘﻠﻒ)‪ ،(٨‬ﻭﺍﻟﻘﻮﺍﰲ)‪ ،(٩‬ﻭﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ)‪ .....(١٠‬ﻭﺃﻧﻪ‬
‫)‪ (١‬ﺬﻳﺐ ﺍﻷﻟﻔﺎﻅ ﺹ‪.٣٠٣ -٣٠٢ :‬‬
‫)‪ (٢‬ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ ﻭﺭﻗﺔ ‪.٨٢‬‬
‫)‪ (٣‬ﺬﻳﺐ ﺍﻷﻟﻔﺎﻅ ﺹ‪ ٣٠٣ -٣٠٢ :‬ﻭ‪‬ﺬﻳﺐ ﺍﻹﺻﻼﺡ ﻭﺭﻗﺔ ‪.٧٧‬‬
‫)‪ (٤‬ﺬﻳﺐ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ ﻭﺭﻗﺔ ‪.١٣٧‬‬
‫)‪ (٥‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ ‪.١٤٢ :١‬‬
‫)‪ (٦‬ﺬﻳﺐ ﺍﻹﺻﻼﺡ ﻭﺭﻗﺔ ‪.٧٨‬‬
‫)‪ (٧‬ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ‪.٢١٢ -٢٠٩ :١‬‬
‫)‪ (٨‬ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ ﻭﺭﻗﺔ ‪.١١٧‬‬
‫)‪ (٩‬ﺷﺮﺡ ﺳﻘﻂ ﺍﻟﺰﻧﺪ ﺹ ‪.٥٨٢ -٥٨١‬‬
‫)‪ (١٠‬ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ‪.١٤٥ :١‬‬
‫‪٢١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬
‫)‪(١‬‬
‫ﻭﺍﻟﺼﺤﺎﺡ ﲞﻄﻪ‪ ،‬ﻭﺍﺳﺘﺪﺭﻙ ﻋﻠﻰ‬ ‫ﻗﺮﺃ ﺍﻟﺘﻬﺬﻳﺐ ﻋﻠﻰ ﺃﰊ ﺍﻟﻌﻼﺀ‪ ،‬ﻭﻧﺴﺦ ﺍﳉﻤﻬﺮﺓ‬
‫ﺍﳉﻮﻫﺮﻱ ﻣﺎ ﺻﺤﻔﻪ ﰲ ﺍﻟﺼﺤﺎﺡ)‪........(٢‬‬
‫‪ -٢‬ﺍﳌﺆﻟﻔﺎﺕ ﺍﳋﺎﺻﺔ‪:‬‬
‫ﻧﻌﲏ ‪‬ﺎ ﺗﻠﻚ ﺍﳌﺼﻨﻔﺎﺕ ﺍﻟﱵ ﳍﺎ ﻋﻼﻗﺔ ﻣﺒﺎﺷﺮﺓ ﲟﺎ ﺃﻟﻔﻪ ﺍﻹﻣﺎﻡ ﺍﳋﻄﻴﺐ‪ ,‬ﻓﻘﺪ ﻛﺎﻥ‬
‫ﳌﺆﻟﻔﺎﺗﻪ ﻫﺬﻩ ﺑﻮﺍﺩﺭ ﺃﻭﱃ‪ ،‬ﻗﺎﻡ ‪‬ﺎ ﺃﺳﻼﻓﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻓﺎﺳﺘﻌﺎﻥ ‪‬ﺎ ﻫﻮ‪،‬ﻭﺍﺳﺘﻘﻰ ﻣﻨﻬﺎ‬
‫ﻣﻌﻈﻢ ﻣﺎ ﺧﻠﻒ ﻣﻦ ﺁﺛﺎﺭ‪ .‬ﻭﻫﺎﻫﻲ ﺫﻱ ﺃﻇﻬﺮ ﺗﻠﻚ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﱵ ﺍﻋﺘﻤﺪﻫﺎ‪:‬‬
‫ﺇﺻﻼﺡ ﻣﺎ ﻏﻠﻂ ﻓﻴﻪ ﺍﻟﻨﻤﺮﻱ ﳑﺎ ﻓﺴﺮﻩ ﻣﻦ ﺃﺑﻴﺎﺕ ﺍﳊﻤﺎﺳﺔ ﻷﰊ ﳏﻤﺪ ﺍﻷﻋﺮﺍﰊ‪.‬‬
‫ﺍﻻﻧﺘﺼﺎﺭ ﻣﻦ ﻇﻠﻤﺔ ﺃﰊ ﲤﺎﻡ ﻟﻠﻤﺮﻭﺯﻗﻲ‪.‬‬
‫ﺍﻟﺘﺠﲏ ﻋﻠﻰ ﺍﺑﻦ ﺟﲏ ﻻﺑﻦ ﻓﻮﺭﺟﺔ‪.‬‬
‫ﺍﻟﺘﻨﺒﻴﻪ ﰲ ﺷﺮﺡ ﻣﺸﻜﻞ ﺃﺑﻴﺎﺕ ﺍﳊﻤﺎﺳﺔ ﻻﺑﻦ ﺟﲏ‪.‬‬
‫‪‬ﺬﻳﺐ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ ﻷﰊ ﻋﻠﻲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‪.‬‬
‫ﺫﻛﺮﻯ ﺣﺒﻴﺐ ﻷﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ‪.‬‬
‫ﺷﺮﺡ ﺑﺎﻧﺖ ﺳﻌﺎﺩ ﻻﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪.‬‬
‫ﺷﺮﺡ ﺑﺎﻧﺖ ﺳﻌﺎﺩ ﻻﺑﻦ ﺩﺭﻳﺪ‪.‬‬
‫ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ﻷﰊ ﺭﻳﺎﺵ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺸﻴﺒﺎﱐ‪.‬‬
‫ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ﻟﻠﻤﺮﻭﺯﻗﻲ‪.‬‬
‫ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ﻟﻠﻤﻌﺮﻱ‪.‬‬
‫ﺷﺮﺡ ﺍﳊﻤﺎﺳﺔ ﻷﰊ ﻫﻼﻝ ﺍﻟﻌﺴﻜﺮﻱ‪.‬‬
‫ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ ﻟﻠﺨﺎﺭﺯﳒﻲ‪.‬‬
‫ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ ﻟﻠﺼﻮﱄ‪.‬‬
‫ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ ﻻﺑﻦ ﺟﲏ‪.‬‬
‫ﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ ﻷﰊ ﳏﻤﺪ ﺍﻟﺴﲑﺍﰲ‪.‬‬

‫)‪ (١‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪.٨٢ :٥‬‬

‫)‪ (٢‬ﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ‪ ١٠١ :١‬ﻭﺍﻟﺘﺎﺝ ‪.٣ :١‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪٢٢‬‬
‫ﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﻷﻟﻔﺎﻅ ﻷﰊ ﳏﻤﺪ ﺍﻟﺴﲑﺍﰲ‪.‬‬
‫ﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﻟﻐﺮﻳﺐ ﺍﳌﺼﻨﻒ ﻷﰊ ﳏﻤﺪ ﺍﻟﺴﲑﺍﰲ‪.‬‬
‫ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﺴﺒﻊ ﺍﻟﻄﻮﺍﻝ ﻻﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪.‬‬
‫ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﳋﻤﺲ ﻻﺑﻦ ﻛﻴﺴﺎﻥ‪.‬‬
‫ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﺘﺴﻊ ﻷﰊ ﺟﻌﻔﺮ ﺍﻟﻨﺤﺎﺱ‪.‬‬
‫ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ ﻟﻠﻤﺮﺯﻭﻗﻲ‪.‬‬
‫ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ ﻷﰊ ﳏﻤﺪ ﺍﻷﻧﺒﺎﺭﻱ‪.‬‬
‫ﺷﺮﺡ ﺳﻘﻂ ﺍﻟﺰﻧﺪ ﻟﻠﻤﻌﺮﻱ‪.‬‬
‫ﺍﻟﻼﻣﻊ ﺍﻟﻌﺰﻳﺰﻱ ﻟﻠﻤﻌﺮﻱ‪.‬‬
‫ﺍﳌﺒﻬﺞ ﰲ ﺗﻔﺴﲑ ﺃﲰﺎﺀ ﺷﻌﺮﺍﺀ ﺩﻳﻮﺍﻥ ﺍﳊﻤﺎﺳﺔ ﻻﺑﻦ ﺟﲏ‪.‬‬
‫ﻣﺸﻜﻼﺕ ﺍﳊﻤﺎﺳﺔ ﻷﰊ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻤﺮﻱ‪.‬‬
‫ﺍﳌﺸﻜﻞ ﻣﻦ ﺃﺑﻴﺎﺕ ﺃﰊ ﲤﺎﻡ ﺍﳌﻔﺮﺩﺓ ﻟﻠﻤﺮﺯﻭﻗﻲ‪.‬‬
‫ﻣﻌﺎﱐ ﺷﻌﺮ ﺃﰊ ﲤﺎﻡ ﻟﻶﻣﺪﻱ‪.‬‬
‫ﻣﻌﺠﺰ ﺃﲪﺪ ﻟﻠﻤﻌﺮﻱ‪.‬‬
‫ﻓﺈﺫﺍ ﲨﻌﻨﺎ ﻫﺬﻩ ﺍﳌﺆﻟﻔﺎﺕ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺇﱃ ﺷﻴﻮﺥ ﺍﻟﺘﱪﻳﺰﻱ‬
‫ﺍﻟﺬﻳﻦ ﺃﺧﺬ ﻋﻨﻬﻢ ﻣﺒﺎﺷﺮﺓ ﺃﻭ ﻋﻦ ﻛﺘﺒﻬﻢ‪ ،‬ﺗﺒﺪﺕ ﻟﻨﺎ ﺛﻘﺎﻓﺘﻪ ﻭﻣﺼﺎﺩﺭﻫﺎ ﺟﻠﻴﺔ‪ ،‬ﻭﺍﺿﺤﺔ‬
‫ﺍﳌﻌﺎﱂ‪ ،‬ﻣﺪﻳﺪﺓ ﺍﻷﺭﺟﺎﺀ‪ ،‬ﻣﺘﻌﺪﺩﺓ ﺍﳉﻮﺍﻧﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪.‬‬
‫ﺁﺛﺎﺭﻩ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﳑﺎ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻥ ﺍﻵﺛﺎﺭ ﺍﻟﻌﻠﻤﻴﺔ ﻷﰊ ﺯﻛﺮﻳﺎﺀ ﺍﳋﻄﻴﺐ ﲤﺜﻞ ﻟﻨﺎ ﲦﺎﺭ ﺗﻠﻚ ﺍﻟﺜﻘﺎﻓﺔ‬
‫ﺍﻟﱵ ﲤﺘﻊ ‪‬ﺎ ﻃﻮﺍﻝ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻪ‪ .‬ﻭﻟﻜﻲ ﻧﺴﺘﻄﻴﻊ ﺗﻮﺿﻴﺢ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﳛﺴﻦ ﺑﻨﺎ ﺃﻥ ﳒﻌﻠﻬﺎ‬
‫ﰲ ﻗﺴﻤﲔ‪ :‬ﻣﺼﻨﻔﺎﺗﻪ‪ ،‬ﻭﺗﻼﻣﻴﺬﻩ‪.‬‬
‫ﻣﺼﻨﻔﺎﺕ ﺍﻟﺘﱪﻳﺰﻱ‪:‬‬
‫ﻟﻘﺪ ﻫﻴﺄ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﺃﺳﻨﺪ ﺇﱃ ﺍﻟﺘﱪﻳﺰﻱ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﻣﺎ‬
‫ﺗﺰﻭﺩ ﺑﻪ ﻣﻦ ﺛﻘﺎﻓﺔ ﻭﻋﻠﻮﻡ‪ ،‬ﺗﺮﺑﺔ ﺯﺍﻛﻴﺔ‪ ،‬ﻭﻏﺮ ‪‬ﺳﺎ ﻃﻴ‪‬ﺒﺎ‪ ،‬ﻛﺎﻥ ﻧﺘﺎﺟﻬﻤﺎ ﻋﺪ ‪‬ﺩﺍ ﻛﺒﲑ‪‬ﺍ ﻣﻦ‬
‫‪٢٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﳌﺆﻟﻔﺎﺕ‪ ،‬ﻣﻌﻈﻤﻬﺎ ﺷﺮﻭﺡ ﺃﺩﺑﻴﺔ ﻭﻟﻐﻮﻳﺔ‪ ،‬ﻧﻌﺪﺩﻫﺎ ﻫﻨﺎ ﻋﻠﻰ ﺃﻥ ﻧﻌﻮﺩ ﺇﻟﻴﻬﺎ ﺑﺎﻟﺪﺭﺍﺳﺔ‬
‫ﺍﳌﻔﺼﻠﺔ ﰲ ﻣﻮﻃﻦ ﺁﺧﺮ‪ ،‬ﺇﻥ ﻳﺴﺮ ﺍﷲ‪:‬‬
‫‪ -١‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ)‪.(١‬‬
‫‪ -٢‬ﺬﻳﺐ ﺇﺻﻼﺡ ﺍﳌﻨﻄﻖ‪.‬‬
‫‪ -٣‬ﺬﻳﺐ ﺍﻷﻟﻔﺎﻅ‪.‬‬
‫‪ -٤‬ﺬﻳﺐ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪ -٥‬ﺬﻳﺐ ﺍﻟﻐﺮﻳﺐ ﺍﳌﺼﻨﻒ)‪.(٢‬‬
‫‪ -٦‬ﺬﻳﺐ ﻣﻘﺎﺗﻞ ﺍﻟﻔﺮﺳﺎﻥ)‪.(٣‬‬
‫‪ -٧‬ﺷﺮﺡ ﺑﺎﻧﺖ ﺳﻌﺎﺩ‪.‬‬
‫‪ -٩‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ‪.‬‬
‫‪ -١٠‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﻷﺧﻄﻞ)‪.(٤‬‬
‫‪ -١١‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ)‪.(٥‬‬
‫‪ -١٢‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﳊﻤﺎﺳﺔ ﺍﻟﺼﻐﲑ‪.‬‬
‫‪ -١٣‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﳊﻤﺎﺳﺔ ﺍﳌﺘﻮﺳﻂ‪.‬‬
‫‪ -١٤‬ﺷﺮﺝ ﺩﻳﻮﺍﻥ ﺍﳊﻤﺎﺳﺔ ﺍﻷﻛﱪ‪.‬‬
‫‪ -١٥‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ‪.‬‬
‫‪ -١٦‬ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ)‪.(٦‬‬
‫)‪ (١‬ﻧﺴﺐ ﺇﻟﻴﻪ ﰲ ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﻭﻃﺒﻘﺎﺕ ﺍﻟﻨﺤﺎﺓ ﻭﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﺍﻟﺮﺍﺟﺢ ﺃﻧﻪ ﻫﻮ ﻧﻔﺲ ﻛﺘﺎﺑﻪ ﺍﳌﻠﺨﺺ ﺍﳌﺬﻛﻮﺭ ﺑﻌﺪ‪.‬‬
‫)‪ (٢‬ﻧﺴﺐ ﺇﻟﻴﻪ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﻨﺤﻮ‪.‬‬
‫)‪ (٣‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺼﻮﺍﺏ ﻛﻤﺎ ﺟﺎﺀ ﰲ ﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﳌﻐﲏ ﺹ ‪.٣‬ﻭﻗﺪ ﲰﻲ ﻣﻘﺎﺗـﻞ ﺍﻟﻔﺮﺳـﺎﻥ ﰲ‬
‫((‬ ‫))‬

‫ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻭﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻟﻨﺤﺎﺓ‪ .‬ﻭﲰﻲ ))ﺍﻟﻔﺮﺳﺎﻥ(( ﰲ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫)‪ (٤‬ﻧﺴﺒﻪ ﺇﻟﻴﻪ ﺧﻄﺄ ﺃﺣﺪ ﺍﳌﻌﺎﺻﺮﻳﻦ ﻭﺫﻛﺮ ﺃﻥ ﻋﻨﺪﻩ ﻧﺴﺨﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﺸﺮﺡ‪ .‬ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﻨﺴـﺨﺔ‬
‫ﻫﻲ ﻣﻦ ﺷﺮﺡ ﺍﻟﺴﻜﺮﻱ ﻋﺎﺭﺿﻬﺎ ﺍﻟﺘﱪﻳﺰﻱ ﲞﻄﻪ ﻓﻈﻦ ﺃﻧﻪ ﺍﳌﺼﻨﻒ‪ .‬ﺍﻧﻈﺮ ﺍﻟﺘﻜﻤﻠﺔ ﺹ‪.٣-٢‬‬
‫)‪ (٥‬ﻧﺴﺐ ﺇﻟﻴﻪ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻟﱪﻭﻛﻠﻤﺎﻥ ‪ ١٠٠ :١‬ﻭﰲ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫)‪ (٦‬ﻧﺴﺐ ﺇﻟﻴﻪ ﰲ ﺗﺎﺭﻳﺦ ﺍﻷﺩﺏ ﺍﻟﻌﺮﰊ ﻟﱪﻭﻛﻠﻤﺎﻥ ‪ .٨٩ :١‬ﻭﺍﻟﺮﺍﺟﺢ ﺃﻥ ﻫـﺬﻩ ﺍﻟﻨﺴـﺒﺔ ﻏـﲑ‬
‫=‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪٢٤‬‬
‫‪ -١٧‬ﺷﺮﺡ ﺫﻳﻞ ﺍﳌﻌﻠﻘﺎﺕ‪.‬‬
‫‪ -١٨‬ﺷﺮﺡ ﺳﻘﻂ ﺍﻟﺰﻧﺪ‪.‬‬
‫‪ - ١٩‬ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﺴﺒﻊ ﺍﻟﻄﻮﺍﻝ)‪.(١‬‬
‫‪ -٢٠‬ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﻌﺸﺮ‪.‬‬
‫‪ -٢١‬ﺷﺮﺡ ﻻﻣﻴﺔ ﺍﻟﻌﺮﺏ‪.‬‬
‫‪ -٢٢‬ﺷﺮﺡ ﺍﻟﻠﻤﻊ‪.‬‬
‫‪ -٢٣‬ﺷﺮﺡ ﻣﻘﺼﻮﺭﺓ ﺍﺑﻦ ﺩﺭﻳﺪ‪.‬‬
‫‪ -٢٤‬ﺷﺮﺡ ‪‬ﺎﻳﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻋﻠﻢ ﺍﻷﺻﻮﻝ)‪.(٢‬‬
‫‪ -٢٥‬ﳐﺘﺼﺮ ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ‪.‬‬
‫‪ -٢٦‬ﻣﻘﺪﻣﺔ ﰲ ﺍﻟﻨﺤﻮ‪.‬‬
‫‪ -٢٧‬ﻣﻘﻄﻌﺎﺕ ﺷﻌﺮﻳﺔ)‪.(٣‬‬
‫‪ -٢٨‬ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ ﻭﻣﻌﺎﻧﻴﻪ‪.‬‬
‫‪ -٢٩‬ﺍﻟﻮﺍﰲ ﰲ ﻋﻠﻤﻲ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ)‪.(٤‬‬
‫ﺗﻼﻣﻴﺬ ﺍﻟﺘﱪﻳﺰﻱ‪:‬‬
‫ﻃ‪‬ﺒﻘﺖ ﺷﻬﺮﺓ ﺍﻟﺘﱪﻳﺰﻱ ﺍﻵﻓﺎﻕ ﰲ ﻋﺼﺮﻩ‪ ،‬ﺣﱴ ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﺍﻟﺮﻳﺎﺳﺔ ﰲ ﺍﻟﻠﻐﺔ‬
‫=‬
‫ﺻﺤﻴﺤﺔ‪.‬‬
‫)‪ (١‬ﻧﺴﺐ ﺇﻟﻴﻪ ﰲ ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪.‬‬
‫)‪ (٢‬ﻧﺴﺐ ﺇﻟﻴﻪ ﰲ ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﺹ ‪ .١٩٩١‬ﻭﺫﻟﻚ ﺧﻄﺄ ﺑﲔ ﻷﻥ ﻣﺆﻟﻒ ﻋﻠﻢ ﺍﻷﺻﻮﻝ ﺗـﻮﰲ‬
‫ﺳﻨﺔ ‪ ٦٩٤‬ﺃﻱ‪ :‬ﺑﻌﺪ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﺑﻘﺮﻧﲔ‪ .‬ﻭﻟﻌﻞ ﺍﻟﺸﺎﺭﺡ ﺍﳌﻘﺼﻮﺩ ﻫﻮ ﺍﺑﻦ ﺃﻣﲑ ﺍﳊـﺎﺝ‬
‫ﺍﻟﺘﱪﻳﺰﻱ‪ .‬ﺍﻧﻈﺮ ﺣﺎﺷﻴﺔ ﻧﺎﺷﺮ ﻛﺸﻒ ﺍﻟﻈﻨـﻮﻥ ﺹ ‪ ١٩٩١‬ﻭﺩﺍﺋـﺮﺓ ﺍﳌﻌـﺎﺭﻑ ﺍﻹﺳـﻼﻣﻴﺔ‬
‫‪.٥٦٩ :٤‬‬
‫)‪ (٣‬ﻭﻫﻲ ﻗﻠﻴﻠﺔ ﻟﻴﺲ ﳍﺎ ﻗﻴﻤﺔ ﻓﻨﻴﺔ‪ .‬ﺍﻧﻈﺮ ﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺍﻟﻜﺎﻣﻞ ﻻﺑﻦ ﺍﻷﺛـﲑ ﻭﺩﻣﻴـﺔ ﺍﻟﻘﺼـﺮ‬
‫ﻭﻃﺒﻘﺎﺕ ﺍﻟﻨﺤﺎﺓ‪.‬‬
‫)‪ (٤‬ﻭﻗﺪ ﻳﺴﻤﻰ ))ﺍﻟﻜﺎﰲ ﰲ ﻋﻠﻤﻲ ﺍﻟﻌﺮﻭﺽ ﻭﺍﻟﻘﻮﺍﰲ(( ﺍﻧﻈﺮ ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ ﺹ ‪ ١٣٧٧‬ﻭﺩﺍﺋـﺮﺓ‬
‫ﺍﳌﻌﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪٢٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺍﻟﻨﺤﻮ ﻭﺍﻷﺩﺏ ﻭﺭﺣﻞ ﺇﻟﻴﻪ ﺍﻟﻨﺎﺱ)‪ ،(١‬ﻓﺘﺨﺮﺝ ﻋﻠﻴﻪ ﺧﻠﻖ ﻛﺜﲑ)‪ ،(٢‬ﻭﺭﻭﻱ ﻋﻪ ﺍﳉﻢ‬
‫ﺍﻟﻐﻔﲑ)‪ ،(٣‬ﻭﺫﻟﻚ ﺑﻔﻀﻞ ﻣﻨﺼﺒﻪ ﺍﻟﺘﻌﻠﻴﻤﻲ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﻭﻣﺼﻨﻔﺎﺗﻪ ﺍﻟﱵ ﻧﺎﻟﺖ‬
‫ﺇﻋﺠﺎﺏ ﺃﻗﺮﺍﻧﻪ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﳌﺆﻟﻔﲔ‪ .‬ﻓﻜﺎﻥ ﺃﻥ ﺍﺟﺘﻤﻊ ﺇﻟﻴﻪ ﻣﺌﺎﺕ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﻃﻼﺏ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﳌﺘﺄﺩﺑﲔ‪ ،‬ﻳﺄﺧﺬﻭﻥ ﻋﻨﻪ ﺭﻭﺍﻳﺔ ﺍﻟﺸﻌﺮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻟﻨﺤﻮ‪ ،‬ﻭﺩﺭﺍﺳﺔ ﺍﻷﺩﺏ ﰲ ﻟﻐﺘﻪ‬
‫ﻭﻣﻌﺎﻧﻴﻪ ﻭﻧﻘﺪﻩ‪ .‬ﻭﺣﺴﺐ ﺍﳌﺮﺀ ﺃﻥ ﻳﺘﺼﻮﺭ ﻗﺎﻋﺎﺕ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ ﺑﺘﻼﻣﻴﺬﻫﺎ ﻣﻦ ﲨﻴﻊ‬
‫ﺃﺻﻘﺎﻉ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺧﻼﻝ ﻋﺸﺮ ﺍﻟﺴﻨﻮﺍﺕ‪ ،‬ﰒ ﻳﻀﻢ ﺇﻟﻴﻬﺎ ﺍ‪‬ﺎﻟﺲ ﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ‪،‬‬
‫ﺍﻟﱵ ﻛﺎﻥ ﳛﻀﺮﻫﺎ ﺃﺑﻮ ﺯﻛﺮﻳﺎﺀ‪ ،‬ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﻋﻠﻤﺎﺀ ﻭﺩﺍﺭﺳﲔ ﻭﻣﺆﻟﻔﲔ‪ ...‬ﻟﻴﺘﻤﺜﻞ ﺗﻠﻚ‬
‫ﺍﳊﺸﻮﺭ ﺍﻟﻀﺨﻤﺔ‪ ،‬ﺍﻟﱵ ﻟﻘﻴﺖ ﺍﻟﺘﱪﻳﺰﻱ ﻃﻠ‪‬ﺒﺎ ﻟﻠﻌﻠﻢ‪ ،‬ﻭﺃﺧﺬﺕ ﻋﻨﻪ ﻣﻮﺍﺭﺩ ﺍﻟﺜﻘﺎﻓﺔ ﻧﺎﺿﺠﺔ‬
‫ﻳﺎﻧﻌﺔ ﺳﺎﺋﻐﺔ‪ .‬ﻭﻻ ﻏﺮﻭ ﺑﻌﺪ ﺃﻥ ﻳﺘﺨﺮﺝ ﺑﻔﻀﻠﻪ ﻭﻋﻨﺎﻳﺘﻪ ﳎﻤﻮﻋﺔ ﻻﻣﻌﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻘﺮﻧﲔ‬
‫ﺍﳋﺎﻣﺲ ﻭﺍﻟﺴﺎﺩﺱ‪ ،‬ﻫﺆﻻﺀ ﺑﻌﻀﻬﺎ‪:‬‬
‫‪ -١‬ﺍﺑﻦ ﺍﻷﺷﻘﺮ)‪:(٤‬‬
‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻴﺪ ﺍﻟﻨﺤﻮﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﺃﺩﻳﺐ ﻓﺎﺿﻞ ﻗﺮﺃ ﻋﻠﻰ‬
‫ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻭﻻﺯﻣﻪ ﺣﱴ ﺑﺮﻉ ﰲ ﻓﻨﻪ‪ .‬ﻣﺎﺕ ﰲ ﺣﺪﻭﺩ ﺳﻨﺔ ‪.٥٥٠‬‬
‫‪ -٢‬ﺍﺑﻦ ﺑﺎﺑﺸﺎﺫ)‪:(٥‬‬
‫) ‪(٦‬‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻃﺎﻫﺮ ﺑﻦ ﺃﲪﺪ ﺍﻟﻨﺤﻮﻱ ﺍﳌﺼﺮﻱ‪ .‬ﻋﻼﻣﺔ ﻣﺸﻬﻮﺭ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻗﺮﺃ‬
‫ﻋﻠﻰ ﺃﰊ ﺯﻛﺮﻳﺎﺀ ﻛﺘﺐ ﺍﻟﻠﻐﺔ ﰲ ﻣﺼﺮ‪ .‬ﻭﺗﻮﰲ ﻋﺎﻡ ‪.٤٦٩‬‬

‫)‪ (١‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ‪.‬‬

‫)‪ (٢‬ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ‪.‬‬
‫)‪ (٣‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ‪.‬‬
‫)‪ (٤‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ٢١٧ :١‬ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﺹ ‪.١٤٠‬‬
‫)‪ (٥‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ‪ ٩٦ - ٩٥ :٢‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ‪.٣٣٤ -٣٣٣ :٣‬‬
‫)‪ (٦‬ﻫﺬﺍ ﻣﺎﺟﺎﺀ ﰲ ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻭﻣﺮﺁﺓ ﺍﳉﻨﺎﻥ‪ .‬ﻭﺧﺎﻟﻒ ﺍﺑﻦ‬
‫ﻗﺎﺿﻲ ﺷﻬﺒﺔ ﻓﺠﻌﻞ ﺍﻟﺘﱪﻳﺰﻱ ﺗﻠﻤﻴﺬﹰﺍ ﻻﺑﻦ ﺑﺎﺑﺸﺎﺫ‪ ،‬ﻭﻇﺎﻫﺮﻩ ﺑﻠﺴﻨﺮ ﰲ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﻣﻔﻨﺪ‪‬ﺍ ﺍﻟﺮﺃﻱ ﺍﳌﺨﺎﻟﻒ‪.‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪٢٦‬‬
‫‪ -٣‬ﺍﺑﻦ ﺍﻟﺘﻠﻤﻴﺬ)‪:(١‬‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﺻﺎﻋﺪ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﻃﺒﻴﺐ ﻧﺼﺮﺍﱐ‪ ،‬ﻣﺘﻔﻨﻦ ﰲ ﺍﻟﻌﻠﻮﻡ‬
‫ﻭﺍﻵﺩﺍﺏ‪ .‬ﻗﺮﺃ ﻋﻠﻰ ﺍﻟﺘﱪﻳﺰﻱ ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٥٦٠‬‬
‫‪ -٤‬ﺍﺑﻦ ﺍﻟﺸﺠﺮﻱ)‪:(٢‬‬
‫ﺃﺑﻮ ﺍﻟﺴﻌﺎﺩﺍﺕ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺇﻣﺎﻡ ﰲ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ .‬ﻗﺮﺃ‬
‫ﻋﻠﻰ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٥٤٢‬‬
‫‪ -٥‬ﺍﺑﻦ ﺍﻟﻌﺮﰊ)‪:(٣‬‬
‫ﺍﻟﻘﺎﺿﻲ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﷲ ﺍﻹﺷﺒﻴﻠﻲ‪ .‬ﺭﺣﻞ ﺇﱃ ﺍﳌﺸﺮﻕ‪ ،‬ﻓﺘﻠﻘﻰ‬
‫ﻋﻠﻤﻪ ﰲ ﺍﻟﺸﺎﻡ ﻭﺑﻐﺪﺍﺩ ﻭﻣﺼﺮ‪ .‬ﰒ ﻋﺎﺩ ﺇﱃ ﺍﻷﻧﺪﻟﺲ ﺑﻌﻠﻢ ﻛﺜﲑ ﱂ ﻳﺪﺧﻞ ﺑﻪ ﺃﺣﺪ ﻗﺒﻠﻪ‪،‬‬
‫ﻭﻫﻮ ﺃﺩﻳﺐ ﺷﺎﻋﺮ ﻓﺼﻴﺢ‪ ،‬ﻣﺘﻔﻨﻦ ﰲ ﺍﻟﻌﻠﻮﻡ ﻛﻠﻬﺎ‪ .‬ﺃﺧﺬ ﻋﻦ ﺍﻟﺘﱪﻳﺰﻱ ﻛﺘﺐ ﺍﳌﻌﺮﻱ‬
‫ﻭﻏﲑﻫﺎ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٥٤٣‬‬
‫‪ -٦‬ﺍﺑﻦ ﺍﳍﺒﺎﺭﻳﺔ)‪:(٤‬‬
‫ﺍﻟﺸﺮﻳﻒ ﺃﺑﻮ ﻳﻌﻠﻰ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ ،‬ﺍﻟﺸﺎﻋﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﺸﻬﻮﺭ‪ .‬ﻛﺎﻥ ﳎﻴﺪ‪‬ﺍ‪،‬‬
‫ﺣﺴﻦ ﺍﳌﻘﺎﺻﺪ‪ ،‬ﺧﺒﻴﺚ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻛﺜﲑ ﺍﳍﺠﺎﺀ‪ .‬ﺗﻠﻤﺬ ﻷﰊ ﺯﻛﺮﻳﺎﺀ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ‬
‫‪ ٥٠٤‬ﺃﻭ ‪.٥٠٩‬‬
‫‪ -٧‬ﺍﳉﻮﺍﻟﻴﻘﻲ)‪:(٥‬‬
‫ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﻣﻮﻫﻮﺏ ﺑﻦ ﺃﲪﺪ‪ .‬ﺇﻣﺎﻡ ﰲ ﺍﻟﻠﻐﺔ ﺑﻐﺪﺍﺩﻱ ﺛﻘﺔ ﻣﺘﺪﻳﻦ‪ ،‬ﻛﺜﲑ ﺍﻟﻔﻀﻞ‪،‬‬

‫)‪ (١‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ٢٤٧ -٢٤٣ :٧‬ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ‪ ١٢٦ -١١٩ :٥‬ﻭﺷـﺮﺡ ﺍﳌﻔﻀـﻠﻴﺎﺕ‬
‫ﻭﺭﻗﺔ ‪.٢٦٢‬‬
‫)‪ (٢‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ‪ ٣٥٧ -٣٥٦ :٣‬ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﺹ ‪ ٤٠٨ - ٤٠٧‬ﻭﺗﻌﺮﻳﻒ ﺍﻟﻘـﺪﻣﺎﺀ ﺹ ‪٥٦٩‬‬
‫ﻋﻦ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺘﺤﺮﻱ‪.‬‬
‫)‪ (٣‬ﺃﺯﻫﺎﺭ ﺍﻟﺮﻳﺎﺽ ﰲ ﺃﺧﺒﺎﺭ ﻋﻴﺎﺽ ‪ ٦٥ -٦٢ :٣‬ﻭﺍﻟﺼﻠﺔ ﺹ ‪ ٥٣٣ -٥٣١‬ﻭﺗﺬﻛﺮﺓ ﺍﳊﻔـﺎﻅ‬
‫‪ ٩٠ -٨٦ :٤‬ﻭﻓﻬﻮﺳﺔ ﺍﺑﻦ ﺧﲑ ﺹ ‪ ٤١٢‬ﻭ ‪.٤١٦ -٤١٥‬‬
‫)‪ (٤‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ١٧٥ :١‬ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ‪ ٨١ -٧٧ :٤‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ‪.٢٦ -٢٤ :٤‬‬
‫)‪ (٥‬ﺍﻷﻧﺴﺎﺏ ﻭﺭﻗﺔ ‪ ١٣٩‬ﻭﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﺹ ‪.٤٠١‬‬
‫‪٢٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﺮﺃ ﺍﻷﺩﺏ ﻋﻠﻰ ﺍﳋﻄﻴﺐ‪ ،‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٥٣٩‬‬

‫‪ -٨‬ﺍﳊﺎﻓﻆ ﺍﻟﺴﻼﻣﻲ)‪:(١‬‬
‫ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﻧﺎﺻﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ .‬ﳏﺪﺙ ﺃﺩﻳﺐ ﻟﻐﻮﻱ‪ .‬ﻗﺮﺃ ﺍﻷﺩﺏ ﻋﻠﻰ‬
‫ﺍﻟﺘﱪﻳﺰﻱ ﺗﻮﰲ ﺳﻨﺔ ‪.٥٥٠‬‬
‫‪ -٩‬ﺍﳋﻄﻴﺐ ﺍﳊﺼﻜﻔﻲ)‪:(٢‬‬
‫ﳛﲕ ﺑﻦ ﺳﻼﻣﺔ‪ ،‬ﻓﻘﻴﻪ ﳓﻮﻱ ﺷﺎﻋﺮ ﻛﺎﺗﺐ‪ .‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﻓﺄﺧﺬ ﻓﻴﻬﺎ ﺍﻷﺩﺏ ﻋﻦ ﺃﰊ‬
‫ﺯﻛﺮﻳﺎﺀ‪ ،‬ﰒ ﻭﱄ ﺍﳋﻄﺎﺑﺔ ﲟﻴﺎﻓﺎﺭﻗﲔ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪.٥٥١‬‬
‫‪ -١٠‬ﺍﻟﺴﻠﻔﻲ)‪:(٣‬‬
‫ﺃﺑﻮ ﻃﺎﻫﺮ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺍﳊﺎﻓﻆ ﺍﻷﺻﺒﻬﺎﱐ‪ .‬ﺭﺣﻞ ﺇﱃ ﺑﻐﺪﺍﺩ ﺳﻨﺔ‬
‫‪ ،٤٩٣‬ﻭﺃﺧﺬ ﻓﻴﻬﺎ ﻋﻦ ﺍﻟﺘﱪﻳﺰﻱ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪.٥٧٦‬‬
‫ﻳﻀﺎﻑ ﺇﱃ ﻫﺆﻻﺀ ﺍﻷﻋﻼﻡ ﻛﺜﲑ ﻣﻦ ﺃﻣﺜﺎﻝ‪:‬‬
‫ﺃﲪﺪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻷﺯﺟﻲ)‪.(٤‬‬
‫ﺍﺑﻦ ﺧﻄﺎﺏ)‪.(٥‬‬
‫ﺍﺑﻦ ﻛﻬﺒﺎﺭ ﺍﻟﻔﺎﺭﺳﻲ)‪.(٦‬‬
‫ﺃﰊ ﺍﻟﺜﻨﺎﺀ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺍﻟﻔﺎﺭﺳﻲ)‪.(٧‬‬
‫ﺃﰊ ﺍﳊﺴﻦ ﺳﻌﺪ ﺍﳋﲑ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻬﻞ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻷﻧﺪﻟﺴﻲ)‪.(٨‬‬

‫)‪ (١‬ﺇﻧﺒﺎﺓ ﺍﻟﺮﻭﺍﺓ ‪ ٢٢٢ :٣‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ‪.١٥٦ -١٥٥ :٤‬‬

‫)‪ (٢‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ٢٨١ :٧‬ﻭﺧﺮﻳﺪﺓ ﺍﻟﻘﺼﺮ ‪.٥٤٠ -٤٧١ :٢‬‬
‫)‪ (٣‬ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ‪ ٩٦ - ٩٠ :٤‬ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ‪.٢٥٥ :٤‬‬
‫)‪ (٤‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻘﺪﻣﺎﺀ ﺹ ‪ ٥٠‬ﻭﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ‪.٦٨ :١‬‬
‫)‪ (٥‬ﻣﻨﺘﻬﻰ ﺍﻟﻄﻠﺐ ﻭﺭﻗﺔ ‪) ٩‬ﻻ ﻟﻪ ﱄ(‪.‬‬
‫)‪ (٦‬ﺇﻧﺒﺎﻩ ﺍﻟﺮﻭﺍﺓ ‪.٦٩ :١‬‬
‫)‪ (٧‬ﻧﺴﺨﺔ ‪‬ﺬﻳﺐ ﺍﻷﻟﻔﺎﻅ ﺑﻠﻴﺪﻥ ﻭﺭﻗﺔ ‪ ٢‬ﺃ‪.‬‬
‫)‪ (٨‬ﺍﻷﻧﺴﺎﺏ ﻭﻧﺰﻫﺔ ﺍﻷﻟﺒﺎﺀ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ٢٨٦ :٧‬ﻭ ‪ ١٢ -١١ :٢‬ﻭﺗﻜﻤﻠﺔ‬
‫ﺍﻟﺼﻠﺔ ﺹ ‪.٧١٤‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪٢٨‬‬
‫ﺃﰊ ﻃﺎﻫﺮ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻨﺠﻲ)‪.(١‬‬
‫ﺃﰊ ﺍﻟﻌﺜﻤﺎﻥ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻷﻧﺼﺎﺭﻱ‪.‬‬
‫ﺃﰊ ﺍﻟﻔﺘﻮﺡ ﻧﺼﺮ ﺑﻦ ﺃﰊ ﺍﻟﻔﺮﺝ ﺍﳊﺼﺮﻱ)‪.(٢‬‬
‫ﺃﰊ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻔﺮﺝ ﺍﻷﺩﻳﺐ)‪.(٣‬‬
‫ﺃﰊ ﳏﻤﺪ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻘﺎﺳﻢ)‪.(٤‬‬
‫ﺃﰊ ﺍﳌﻌﺎﱄ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﺴﻤﲔ)‪.(٥‬‬
‫ﺃﰊ ﺍﳌﻌﺎﱄ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻋﻴﺴﻰ)‪.(٦‬‬
‫ﺃﰊ ﻣﻨﺼﻮﺭ ﳏﻤﺪ ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ﺩﻻﻝ ﺍﻟﺸﻴﺒﺎﱐ)‪.(٧‬‬
‫ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻫﺒﺔ ﺍﷲ ﺑﻦ ﻃﺎﻫﺮ‪.‬‬
‫)‪(٨‬‬
‫ﺍﳋﻄﻴﺐ ﺃﰊ ﺍﻟﻔﻀﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﳌﻮﺻﻠﻲ ‪.‬‬
‫ﺍﳋﻄﻴﺐ ﺃﰊ ﺍﻟﻔﻀﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺍﻟﻄﻮﺳﻲ)‪.(٩‬‬
‫ﺍﻟﺸﻴﺦ ﺃﰊ ﻋﻠﻲ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ)‪.(١٠‬‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻌﺴﻘﻼﱐ)‪.(١١‬‬
‫)‪ (١‬ﺍﻷﻧﺴﺎﺏ ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ‪.١٥٠ :٤‬‬
‫)‪ (٢‬ﺍﻟﻨﻈﺎﻡ ‪.١٠ -٩ :١‬‬
‫)‪ (٣‬ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﻘﺪﻣﺎﺀ ﺹ ‪ ٥٥١ ،٥٤٣ ،٥١٣‬ﺣﻴﺚ ﺫﻛﺮ ﺃﻧﻪ ))ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻘﺎﺳـﻢ ﺍﻟﺒﺨﺘـﺮﻱ((‬

‫ﻭﺫﻛﺮ ﻗﺒ ﹸﻞ ﺃﻧﻪ ))ﺍﳉﻨﺪﻱ(( ﻭ ))ﺍﻟﺒﺤﺘﺮﻱ(( !‬

‫)‪ (٤‬ﻭﻫﻮ ﺍﻟﺒﺨﺘﺮﻱ ﺃﻭ ﺍﻟﺒﺤﺘﺮﻱ ﻭﳜﺘﻠﻂ ﺍﲰﻪ ﺑﺎﺳﻢ ﺍﳊﺴﻦ ﺑﻦ ﺍﻟﻔﺮﺝ ﻭﻟﻌﻠﻬﻤﺎ ﻭﺍﺣﺪ‪ .‬ﺍﻧﻈﺮ ﺍﻟﺘﻌﻠﻴﻘﺔ‬
‫ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫)‪ (٥‬ﺷﺮﺡ ﺍﳌﻘﺼﻮﺭﺓ ﻟﻠﺘﱪﻳﺰﻱ ﻭﺭﻗﺔ ‪ ٢٤‬ﺏ ﻭﺍﻧﻈﺮ ﺷﺮﺡ ﺍﻟﻘﺼﺎﺋﺪ ﺍﻟﻌﺸﺮ ﻭﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫)‪ (٦‬ﺷﺮﺡ ﺍﻟﻠﻤﻊ ﺹ ‪.٢٤٧‬‬
‫)‪ (٧‬ﺇﺭﺷﺎﺩ ﺍﻷﺭﻳﺐ ‪ ٣٢ :٥‬ﻭﺍﻟﻄﺮﺍﺋﻒ ﺍﻷﺩﺑﻴﺔ ﺹ ‪.٤٦‬‬
‫)‪ (٨‬ﺗﻌﺮﻳﻒ ﺍﻟﻘﺪﻣﺎﺀ ﺹ ‪ ٥٤٢‬ﻋﻦ ﺍﻹﻧﺼﺎﻑ ﻭﺍﻟﺘﺤﺮﻱ‪ .‬ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﳋﻄﻴﺐ ﻭﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻭﺍﺣـﺪ‬
‫ﺻﺤﻔﺖ ﻧﺴﺒﺘﻪ‪.‬‬
‫)‪ (٩‬ﺑﻐﻴﺔ ﺍﻟﻄﻠﺐ ﰲ ﺗﺎﺭﻳﺦ ﺣﻠﺐ ‪.١٧٩ -١٧٨ :١‬‬
‫)‪ (١٠‬ﻧﺴﺨﺔ ‪‬ﺬﻳﺐ ﺍﻷﻟﻔﺎﻅ ﺑﻠﻴﺪﻥ ﻭﺭﻗﺔ ‪ ٢‬ﺃ‪.‬‬
‫)‪ (١١‬ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ ﻟﻠﺘﱪﻳﺰﻱ ﻭﺭﻗﺔ ‪.٢٦٢‬‬
‫‪٢٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺃﰊ ﺍﻟﻮﻓﺎﺀ)‪.(١‬‬

‫ﻭﳑﺎ ﻳﺬﻛﺮ ﻫﻨﺎ ﺃﻥ ﺍﻟﺘﱪﻳﺰﻱ ))ﺣﺪﺙ ﻋﻨﻪ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺛﺎﺑﺖ‬
‫ﺍﳋﻄﻴﺐ(()‪ (٢‬ﺍﻟﺒﻐﺪﺍﺩﻱ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺴﺘﺸﺮﻕ ﺑﻠﺴﻨﺮ ﻋﻨﺪﻣﺎ ﺗﺮﺟﻢ ﻟﻠﺘﱪﻳﺰﻱ ﻭﻫﻢ ﰲ ﻓﻬﻢ‬
‫ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻭﻇﻦ ﺃﻥ ﺍﻟﺘﺤﺪﻳﺚ ﻳﻌﲏ ﺍﻟﺘﻠﻤﺬﺓ ﻓﻘﺎﻝ)‪)) :(٣‬ﻭﺟﺎﺀ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺃﻥ‬
‫ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻣﺆﺭﺥ ﺑﻐﺪﺍﺩ ﻛﺎﻥ ﻣﻦ ﺗﻼﻣﻴﺬﻩ((‪ ،‬ﰒ ﺣﺎﻭﻝ ﺃﻥ ﻳﺮﺩ ﻣﺎ ﺫﻛﺮﺗﻪ ﺍﳌﺮﺍﺟﻊ‬
‫ﻷﻥ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻫﻮ ﺷﻴﺦ ﻟﻠﺨﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻳﻜﱪﻩ ﺑﺜﻼﺛﲔ ﺳﻨﺔ‪ ،‬ﻭﱂ ﳜﺼﻪ‬
‫ﺑﺘﺮﲨﺔ ﰲ ﻛﺘﺎﺑﻪ ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ ﻛﻤﺎ ﺗﺮﺟﻢ ﻟﺸﻴﻮﺧﻪ‪.‬‬
‫ﻭﺍﳊﻖ ﺃﻥ ﺭﻭﺍﻳﺔ ﺍﻟﺸﻴﻮﺥ ﻋﻦ ﺗﻼﻣﻴﺬﻫﻢ ﻇﺎﻫﺮﺓ ﻣﺄﻟﻮﻓﺔ ﰲ ﺣﻀﺎﺭﺓ ﺍﻹﺳﻼﻡ‪ .‬ﻭﻫﺎ‬
‫ﻫﻮ ﺫﺍ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻧﻔﺴﻪ ﻳﺮﻭﻱ ﻋﻦ ﺗﻠﻤﻴﺬ ﻟﻪ ﺁﺧﺮ ﻫﻮ ﺍﺑﻦ ﺧﲑﻭﻥ ﺍﻟﺒﻐﺪﺍﺩﻱ)‪.(٤‬‬
‫ﻓﻠﻘﺪ ﻛﺎﻧﺖ ﺍﻋﺘﺒﺎﺭﺍﺕ ﺍﻟﺴﻦ ﻭﺍﻟﻄﺒﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻻ ﲢﻮﻝ ﺩﻭﻥ ﺗﻠﻘﻲ ﺍﻟﻜﺒﲑ ﻣﻦ ﺍﻟﺼﻐﲑ‪،‬‬
‫ﻭﺍﻟﺸﻴﺦ ﻣﻦ ﺍﻟﺘﻠﻤﻴﺬ‪ ،‬ﻣﺎ ﺩﺍﻡ ﻫﻨﺎﻙ ﻋﻠﻢ ﻳﺴﺘﺤﻖ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﺴﻤﺎﻉ‪.‬‬
‫ﻓﺈﺫﺍ ﻋﺪﻧﺎ ﺑﻌﺪ ﻫﺬﺍ ﺇﱃ ﺃﲰﺎﺀ ﺗﻼﻣﻴﺬ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻧﺘﺼﻔﺤﻬﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺗﺄﺛﺮ ﺃﺻﺤﺎ‪‬ﺎ‬
‫ﺑﻪ ﰲ ﺣﻴﺎ‪‬ﻢ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﺪﺍ ﻟﻨﺎ ﺃﻥ ﺍﻟﻘﻠﺔ ﻫﻢ ﺍﻟﺬﻱ ﻇﻬﺮ ﻓﻴﻬﻢ ﻫﺬﺍ ﺍﻟﺘﺄﺛﺮ‪ ،‬ﻛﺎﳉﻮﺍﻟﻴﻘﻲ‪،‬‬
‫ﻭﺍﺑﻦ ﺍﻟﺸﺠﺮﻱ‪ ،‬ﻭﺍﺑﻦ ﺍﻷﺷﻘﺮ‪ ،‬ﻭﺍﺑﻦ ﺍﻟﻌﺮﰊ‪ .‬ﺃﻣﺎ ﺳﺎﺋﺮ ﺗﻼﻣﻴﺬﻩ ﻓﻘﺪ ﻟﺒﺜﺖ ﺁﺛﺎﺭ ﺍﻟﺘﱪﻳﺰﻱ‬
‫ﻓﻴﻬﻢ ﺩﻭﻥ ﺃﻥ ﺗﺘﻌﺪﻯ ﺍﻟﺘﺜﻘﻴﻒ ﻭﺍﻟﺘﻌﻠﻴﻢ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﲦﺔ ﻃﺒﻘﺎﺕ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻋﺎﺷﺖ ﺑﻌﺪ ﻋﺼﺮ ﺃﰊ ﺯﻛﺮﻳﺎﺀ‪ ،‬ﺃﻭ ﱂ ﺗﻠﻘﻪ‪،‬‬
‫ﻛﺎﻥ ﻟﻪ ﺗﺄﺛﺮ ﺑﻪ ﺃﻇﻬﺮ ﻣﻨﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺗﻼﻣﺬﺗﻪ ﺍﻟﺬﻳﻦ ﻋﺎﺻﺮﻭﻩ‪ ،‬ﺇ‪‬ﻢ ﺃﻭﻟﺌﻚ ﺍﳌﺼﻨﻔﻮﻥ‬
‫ﺍﻟﺬﻳﻦ ﺷﺮﺣﻮﺍ ﻣﻦ ﺍﻷﺷﻌﺎﺭ ﻭﺍﻟﻠﻐﺔ ﻣﺎ ﺷﺮﺡ ﺍﻟﺘﱪﻳﺰﻱ‪ ،‬ﻓﻘﺪ ﺍﻗﺘﺒﺲ ﻫﺆﻻﺀ ﻋﻨﻪ ﻛﺜ ‪‬ﲑﺍ ﻣﻦ‬
‫ﺃﻗﻮﺍﻟﻪ‪ ،‬ﻭﻧﻘﻠﻮﺍ ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ ﺇﱃ ﻣﺼﻨﻔﺎ‪‬ﻢ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﺑﻌﺒﺎﺭﺍﺗﻪ ﻭﺃﻟﻔﺎﻇﻪ‪ ،‬ﻣﻨﺴﻮﺑﺔ ﺇﻟﻴﻪ ﺃﻭ‬
‫ﻏﲑ ﻣﻨﺴﻮﺑﺔ‪ .‬ﻓﻘﺪ ﻧﻘﻞ ﻋﻨﻪ ﺃﻣﺜﺎﻝ‪:‬‬
‫ﺍﺑﻦ ﺍﳌﺴﺘﻮﰲ ﰲ ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺃﰊ ﲤﺎﻡ ﻭﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ‪.‬‬

‫)‪ (١‬ﺷﺮﺡ ﺍﳌﻔﻀﻠﻴﺎﺕ ﻟﻠﺘﱪﻳﺰﻱ ﻭﺭﻗﺔ ‪.١‬‬

‫)‪ (٢‬ﺍﻷﻧﺴﺎﺏ ﻭﻭﻓﻴﺎﺕ ﺍﻷﻋﻴﺎﻥ ﻭﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ﻭﻃﺒﻘﺎﺕ ﺍﻟﻨﺤﺎﺓ ﻭﻣﺴﺎﻟﻚ ﺍﻷﺑﺼﺎﺭ‪.‬‬
‫)‪ (٣‬ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ ‪.٥٦٩ -٥٦٨ :٤‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ ‪.٧ :٤‬‬
‫ﺍﳌﻘﺪﻣﺔ‬ ‫‪٣٠‬‬
‫ﺍﺑﻦ ﺍﻟﺴﻴﺪ ﺍﻟﺒﻄﻠﻴﻮﺳﻲ ﰲ ﺷﺮﺡ ﺳﻘﻂ ﺍﻟﺰﻧﺪ‪.‬‬
‫ﺍﺑﻦ ﻫﺸﺎﻡ ﰲ ﺷﺮﺡ ﺑﺎﻧﺖ ﺳﻌﺎﺩ‪.‬‬
‫ﺍﳋﻮﺍﺭﺯﻣﻲ ﰲ ﺷﺮﺡ ﺳﻘﻂ ﺍﻟﺰﻧﺪ‪.‬‬
‫ﺍﳋﻮﻳﻲ ﰲ ﺷﺮﺡ ﺗﻨﻮﻳﺮ ﺍﻟﺴﻘﻂ‪.‬‬
‫ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﳌﻐﲏ ﻭﰲ ﺍﳌﺰﻫﺮ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺧﻠﻴﻞ ﰲ ﺷﺮﺡ ﺑﺎﻧﺖ ﺳﻌﺎﺩ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﺍﳋﺰﺍﻧﺔ ﻭﺷﺮﺡ ﺷﻮﺍﻫﺪ ﺍﳌﻐﲏ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﺷﺮﺡ ﺑﺎﻧﺖ ﺳﻌﺎﺩ‪.‬‬
‫ﺍﻟﻌﻜﱪﻱ ﰲ ﺷﺮﺡ ﺩﻳﻮﺍﻥ ﺍﳌﺘﻨﱯ‪.‬‬
‫ﻭﺣﺴﺒﻨﺎ ﻫﺬﺍ ﺩﻟﻴﻼ ﻋﻠﻰ ﺃﻥ ﺗﻼﻣﻴﺬ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﱂ ﺗﻨﻘﻄﻊ ﺳﻠﺴﻠﺘﻬﻢ ﺑﻮﻓﺎﺗﻪ‪،‬‬
‫ﻭﺇﳕﺎ ﺗﻮﺍﻟﺖ ﻣﻨﻬﻢ ﺍﻷﺟﻴﺎﻝ ﺑﻌﺪ ﺍﻷﺟﻴﺎﻝ ﺣﱴ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪.‬‬

‫ﻭﻓﺎﺗﻪ‬
‫ﺃﻗﺎﻡ ﺍﳋﻄﻴﺐ ﺍﻟﺘﱪﻳﺰﻱ ﰲ ﺑﻐﺪﺍﺩ ﺑﻌﺪ ﻋﻮﺩﺗﻪ ﻣﻦ ﻣﺼﺮ‪ ،‬ﻭﺑﺪﺃ ﺗﺄﻟﻴﻒ ﺗﺼﺎﻧﻴﻔﻪ ﰲ‬
‫ﺭﺣﺎﺏ ﻣﺪﻳﻨﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻤﺎﺀ‪ .‬ﻭﻗﺪ ﻃﺎﻝ ﺑﻪ ﺍﳌﻘﺎﻡ ﰲ ﺗﻠﻚ ﺍﻟﺪﻳﺎﺭ ﺣﱴ ﻣﻠﻪ‪ ،‬ﻭﺁﳌﻪ ﻟﺆﻡ‬
‫ﺑﻌﺾ ﺭﺟﺎﳍﺎ‪ ،‬ﳑﺎ ﳚﻌﻠﻪ ﳛﻦ ﺇﱃ ﺃﻳﺎﻡ ﺍﻟﺘﺮﺣﺎﻝ ﻭﺍﻷﺳﻔﺎﺭ ﻗﺎﺋﻼ‪:‬‬
‫ﻓﺈﱐ ﻗﺪ ﺳﺌﻤﺖ ﻣﻦ ﺍﳌﻘﺎﻡ‬ ‫ﻓﻤﻦ ﻳﺴﺄﻡ ﻣﻦ ﺍﻷﺳﻔﺎﺭ‬
‫ﻟﺌﺎﻡ ﻳﻨﺘﻤﻮﻥ ﺇﻟـﻰ ﻟﺌـﺎﻡ‬ ‫ﺃﻗﻤﻨـﺎ ﺑﺎﻟﻌـﺮﺍﻕ ﻋﻠﻰ‬
‫ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻟﺴﺄﻡ ﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﳛﻤﻠﻪ ﻋﻠﻰ ﻣﻐﺎﺩﺭﺓ ﺑﻐﺪﺍﺩ‪ .‬ﻓﻘﺪ ﺃﺩﺭﻛﻪ ﺍﻟﻜﱪ ﻭﻫﺪﺗﻪ‬
‫ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﻓﻠﺒﺚ ﰲ ﺗﻠﻚ ﺍﳌﺪﻳﻨﺔ ﺇﱃ ﺃﻥ ﺗﻮﻓﺎﻩ ﺍﷲ ﻓﺠﺄﺓ ﻳﻮﻡ ﺍﻟﺜﻼﺛﺎﺀ‪ ،‬ﻟﻠﻴﻠﺘﲔ ﺧﻠﺘﺎ ﻣﻦ‬
‫ﲨﺎﺩﻯ ﺍﻵﺧﺮﺓ ﺳﻨﺔ ‪ ،٥٠٢‬ﻋﻦ ﻋﻤﺮ ﻳﻨﺎﻫﺰ ﺍﻟﺜﻤﺎﻧﲔ‪ ،‬ﻭﺩﻓﻦ ﰲ ﻣﻘﱪﺓ ﺑﺎﺏ ﺃﺑﺮﺯ)‪.(١‬‬
‫)‪ (١‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺮﺍﺟﺢ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻣﺎﺕ ﰲ ﲨﺎﺩﻯ ﺍﻷﻭﱃ )ﺑﻐﻴﺔ ﺍﻟﻮﻋﺎﺓ ﻭﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ( ﻭﻗﻴﻞ‪ :‬ﰲ‬
‫ﺳﻨﺔ ‪) ٥٠١‬ﺍﻟﻨﺠﻮﻡ ﺍﻟﺰﺍﻫﺮﺓ( ﻭﻗﻴﻞ‪ :‬ﺩﻓﻦ ﰲ ﺗﱪﻳﺰ )ﺍﻷﻧﺴﺎﺏ( ﻭﺍﻟﺮﺍﺟﺢ ﺃﻥ ﰲ ﻫﺬﻩ ﺍﻷﻗـﻮﺍﻝ‬
‫ﲢﺮﻳ ﹰﻔﺎ ﺃﻭ ﺗﺼﺤﻴ ﹰﻔﺎ ﺃﻭ ﺧﻄﹰﺄ‪.‬‬
‫‪٣١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ ﻣﻜﻴﺔ‬

‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‬
‫ﺴ ِﻢ ﺍ ِ‬
‫ِﺑ ‪‬‬
‫ﲔ ‪ِ Ò‬ﺇﻧ‪‬ﺎ ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ ‬ﹸﻗﺮ‪‬ﺁﻧ‪‬ﺎ ‪‬ﻋ ‪‬ﺮِﺑﻴ‪‬ﺎ ﱠﻟ ‪‬ﻌ ﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ‬
‫ﺏ ﺍﹾﻟﻤ‪ِ‬ﺒ ِ‬
‫ﺕ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻚ ﺁﻳ‪‬ﺎ ‪‬‬
‫﴿ﺍﻟﺮ ِﺗ ﹾﻠ ‪‬‬
‫ﺖ ﻣِﻦ‬
‫ﻚ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻭﺇِﻥ ﹸﻛﻨ ‪‬‬
‫ﺺ ِﺑﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺼ ِ‬
‫ﺴ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺺ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺤﻦ‪ ‬ﻧ ﹸﻘ ‪‬‬
‫‪ Ò‬ﻧ ‪‬‬
‫ﺸ ‪‬ﺮ ﹶﻛ ‪‬ﻮ ﹶﻛﺒ‪‬ﺎ‬
‫ﺖ ِﺇﻧ‪‬ﻲ ‪‬ﺭﹶﺃ‪‬ﻳﺖ‪ ‬ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻋ ‪‬‬
‫ﻒ َﻷﺑِﻴ ِﻪ ﻳ‪‬ﺎ ﹶﺃ‪‬ﺑ ِ‬
‫ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﹶﻗ ‪‬ﺒ ِﻠ ِﻪ ﹶﻟ ِﻤ ‪‬ﻦ ﺍﹾﻟﻐ‪‬ﺎ ِﻓ ِﻠ ‪‬‬
‫ﺲ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ‪‬ﺭﹶﺃ‪‬ﻳﺘ‪‬ﻬ‪ ‬ﻢ ﻟِﻲ ﺳ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ﴾]ﺍﻵﻳﺎﺕ‪.[٤-١ :‬‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺃﻱ‪ :‬ﻫﺬﻩ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳌﻌﲎ‪ :‬ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﻭﻋﺪﰎ ‪‬ﺎ‬
‫ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪﴿ ،‬ﺍﹾﻟ ‪‬ﻤﺒِﲔ﴾ ﺃﻱ‪ :‬ﺍﻟﺬﻱ ‪‬ﻳِﺒﲔ‪ ،‬ﳌﻦ ﺗﺪﺑﺮﻩ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﴿ِﺇﻧ‪‬ﺎ ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ ﴾‬ﺃﻱ‪:‬‬
‫ﺃﻧﺰﻟﻨﺎ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﻧﺰﻟﻨﺎ ﺧﱪ ﻳﻮﺳﻒ‪ ﴿ ،‬ﹸﻗﺮ‪‬ﺁﻧ‪‬ﺎ ‪‬ﻋ ‪‬ﺮِﺑﻴ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺑﻠﻐﺔ ﺍﻟﻌﺮﺏ‪،‬‬
‫ﻋ ‪‬ﺮِﺑﻴ‪‬ﺎ﴾‬
‫ﻟﻌﻠﻜﻢ ﺗﻔﻘﻬﻮﻥ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭ﴿ ﹸﻗﺮ‪‬ﺁﻧ‪‬ﺎ﴾ ﺣﺎﻝ ﻣﻦ ﺍﳍﺎﺀ ﰲ ﴿ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ ﴾‬ﳎﻤﻮﻋﺎ‪ ﴿ ،‬‬
‫ﺣﺎﻝ ﺃﺧﺮﻯ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﴿ ﹸﻗﺮ‪‬ﺁﻧ‪‬ﺎ﴾ ﺗﻮﻃﺌﺔ ﻟﻠﺤﺎﻝ‪ ،‬ﻭﻋﺮﺑﻴﺎ ﻫﻮ ﺍﳊﺎﻝ ﻛﻤﺎ ﺗﻘﻮﻝ‪:‬‬
‫ﻣﺮﺭﺕ ﺑﻪ ﺭﺟﻼ ﺻﺎﳊﺎ‪ ،‬ﻓﺮﺟﻞ ﺗﻮﻃﺌﺔ ﻟﻠﺤﺎﻝ‪ ،‬ﻭﺻﺎﱀ ﻫﻮ ﺍﳊﺎﻝ‪.‬‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﻧﺒﲔ ﻟﻚ ﺃﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﲨﻠﻪ ‪ -‬ﺑﻮﺣﻴﻨﺎ ﺇﻟﻴﻚ‬ ‫ﺺ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺤﻦ‪ ‬ﻧ ﹸﻘ ‪‬‬
‫﴿‪‬ﻧ ‪‬‬
‫ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻣﻦ ﻗﺒﻞ ﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﳌﻦ ﺍﻟﻐﺎﻓﻠﲔ ﻋﻦ ﻗﺼﺔ ﻳﻮﺳﻒ ﻭﺇﺧﻮﺗﻪ‪،‬‬
‫ﻒ﴾ ﻣﻮﺿﻊ ﺇﺫ "ﺇﺫ" ﻧﺼﺐ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻧﻘﺺ ﻋﻠﻴﻚ ﺇﺫ ﻗﺎﻝ ﻳﻮﺳﻒ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫﴿ِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺍﻟﻐﺎﻓﻠﻮﻥ‪ ،‬ﻫﻮ ﺍﻟﻌﺎﻣﻞ؛ ﻛﺄﻧﻪ ‪ -‬ﻭﺇﻥ ﻛﻨﺖ ﻣﻦ ﻗﺒﻠﻪ ﳌﻦ ﺍﻟﻐﺎﻓﻠﲔ ‪ -‬ﺇﺫ ﻗﺎﻝ ﻳﻮﺳﻒ‪،‬‬
‫ﻭﳚﻮﺯ‪ :‬ﻋﻠﻰ‪ ،‬ﺍﺫﻛﺮ ﺇﺫ ﻗﺎﻝ ﻳﻮﺳﻒ‪ ،‬ﺍﻵﻳﺔ‪.‬‬
‫ﺲ ﻭﺍﻟﻘﻤ ‪‬ﺮ ﺃﺑﻮﺍﻩ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ)‪﴿ :(٢‬ﻳ‪‬ﺎ‬‫ﻋﻦ ﻗﺘﺎﺩﺓ)‪" (١‬ﺍﻟﻜﻮﺍﻛﺐ" ﺇﺧﻮﺗﻪ‪ ،‬ﻭﺍﻟﺸﻤ ‪‬‬
‫ﺖ﴾ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﰲ ﻛﻞ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﹶﺃ‪‬ﺑ ِ‬
‫)‪ (١‬ﻫﻮ ﻗﺘﺎﺩﺓ ﺑﻦ ﺩﻋﺎﻣﺔ ﺍﻟﺴﺪﻭﺳﻲ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻛﺎﻥ ﺃﺣﻔﻆ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻋﺎﳌﹰﺎ ﺑﺎﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﳊﺪﻳﺚ‪،‬‬
‫ﻭﻛﺎﻥ ﺭﺃﺳ‪‬ﺎ ﰲ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻠﻐﺔ ﻭﺍﻷﻧﺴﺎﺏ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ‪١١٨‬ﻫـ‪.‬‬
‫)‪ (٢‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺎﻣﺮ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﺍﻥ ﺍﻟﻴﺤﺼﱯ ‪ ،‬ﺃﺣﺪ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﺗﻮﱃ‬
‫ﻗﻀﺎﺀ ﺩﻣﺸﻖ ﰲ ﺧﻼﻓﺔ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﳌﻠﻚ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪١١٨‬ﻫـ‪.‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٣٢‬‬
‫)‪(١‬‬
‫ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻳﻘﻔﺎﻥ‬ ‫ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻜﺴﺮ ﺍﻟﺘﺎﺀ ﺣﻴﺚ ﻭﻗﻌﺖ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻛﺜﲑ‬
‫ﻋﻠﻴﻪ "ﻳﺎ ﺃﺑﻪ" ﺑﺎﳍﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‪" :‬ﻳﺎ ﺃﺑﺖ" ﺑﺎﻟﺘﺎﺀ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻜﺴﺮ ﻓﻌﻠﻰ ﺍﻹﺿﺎﻓﺔ ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﻭﺣﺬﻑ ﺍﻟﻴﺎﺀ‪ ،‬ﻷﻥ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﻗﺪ‬
‫ﲢﺬﻑ ﰲ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﺎﺀ ﺑﺪﻝ ﻣﻦ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ‪ ،‬ﻭﻛﺴﺮﺕ‬
‫ﻟﺘﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻮﺿﻊ ﺇﺿﺎﻓﺔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ‪ ،‬ﻓﻌﻠﻰ ﺃﻧﻪ ﺃﺑﺪﻝ ﻣﻦ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﺃﻟﻔﹰﺎ‪ ،‬ﰒ‬
‫ﺣﺬﻑ ﺍﻷﻟﻒ ﻛﻤﺎ ﲢﺬﻑ ﺍﻟﻴﺎﺀ‪.‬‬
‫ﻭﻋﻦ ﺃﰊ ﻋﺜﻤﺎﻥ)‪ :(٢‬ﺃﺭﺍﺩ‪" :‬ﻳﺎ ﺃﺑﺘﺎﻩ" ﻓﺤﺬﻑ ﺍﻷﻟﻒ‪ ،‬ﻭﻣﻦ ﻭﻗﻒ ﺑﺎﳍﺎﺀ ﻓﻸ‪‬ﺎ ﺗﺎﺀ‬
‫ﺍﻟﺘﺄﻧﻴﺚ ﳊﻘﺖ ﺍﻷﺏ ﰲ ﺑﺎﺏ ﺍﻟﻨﺪﺍﺀ ﺧﺎﺻﺔ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻮﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﳍﺎﺀ‪ ،‬ﻭﻣﻦ ﻭﻗﻒ‬
‫ﺑﺎﻟﺘﺎﺀ ﻓﻼﺗﺒﺎﻉ ﺍﳌﺼﺤﻒ‪ ،‬ﻷ‪‬ﺎ ﻣﻜﺘﻮﺑﺔ ﻓﻴﻪ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﻷﻥ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﻣﻘﺪﺭﺓ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﺸ ‪‬ﺮ﴾‪ :‬ﺃﺣﺪ ﻭﻋﺸﺮﺓ‪ ،‬ﹶﻓﺠ‪‬ﻌ ِﻞ ﺍﻻﲰﺎﻥ ﺍﲰ‪‬ﺎ ﻭﺍﺣﺪ‪‬ﺍ‪ ،‬ﻟﻴﻜﻮﻥ ﻋﻠﻰ‬ ‫ﻭﺍﻷﺻﻞ ﴿ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻋ ‪‬‬
‫ﻣﻨﻬﺎﺝ ﺃﲰﺎﺀ ﺍﻟﻌﺪﺩ‪ ،‬ﲬﺴﺔ ﻭﻋﺸﺮﺓ‪ ،‬ﻭﺑ‪ِ‬ﻨ ‪‬ﻲ ﻟﺘﻀﻤﻨﻪ ﻣﻌﲎ ﺍﳊﺮﻑ ‪-‬ﻭﻫﻮ ﺍﻟﻮﺍﻭ‪ -‬ﻭﻏﲑ‬
‫ﺍﻟﻠﻔﻆ ﻟﻠﺒﻨﺎﺀ ﻭﺃﻟﺰﻡ ﺍﻟﻔﺘﺢ‪ ،‬ﻷﻧﻪ ﺃﺧﻒ ﺍﳊﺮﻛﺎﺕ‪.‬‬
‫ﻭ﴿ ﹶﻛ ‪‬ﻮ ﹶﻛﺒ‪‬ﺎ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﻛﺮﺭ ﴿ ‪‬ﺭﹶﺃ‪‬ﻳﺘ‪‬ﻬ‪ ‬ﻢ﴾ ﺗﻮﻛﻴﺪ‪‬ﺍ ﳌﹼﺎ ﻃﺎﻝ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﻭﺟﺎﺯ‪ ﴿ :‬ﺭﹶﺃ‪‬ﻳﺘ‪‬ﻬ‪ ‬ﻢ ﻟِﻲ ﺳ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ﴾ ﻭﺣﻘﻴﻘﺘﻪ ﳌﻦ ﻳﻌﻘﻞ‪ ،‬ﻷ‪‬ﺎ ﻭﺻﻔﺖ ﺑﻔﻌﻞ ﻣﻦ ﻳﻌﻘﻞ ﻣﻦ‬
‫ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪﴿ :‬ﻓﹶﺎ ‪‬ﺳﹶﺄﻟﹸﻮ ‪‬ﻫ ‪‬ﻢ ﺇِﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻨ ِﻄﻘﹸﻮ ﹶﻥ﴾)‪.(٣‬‬
‫ﻭ﴿ﺳ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ﴾ ﺣﺎﻝ ﻣﻦ ﺍﳍﺎﺀ ﻭﺍﳌﻴﻢ ﻣﻦ ﴿ ‪‬ﺭﹶﺃ‪‬ﻳﺘ‪‬ﻬ‪ ‬ﻢ﴾ ﻷﻧﻪ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﻌﲔ‪.‬‬

‫)‪ (١‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻛﺜﲑ ﺍﻟﺪﺍﺭﻱ ﺍﳌﻜﻲ ﺃﺑﻮ ﻣﻌﺒﺪ‪ ،‬ﺃﺣﺪ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﻭﻟﺪ ﲟﻜﺔ‪،‬‬
‫ﻭﺗﻮﰲ ‪‬ﺎ ﺳﻨﺔ ‪١٨٨‬ﻫـ‪.‬‬
‫)‪ (٢‬ﺇﻣﺎﻡ ﺍﻟﻌﺮﺑﻴﺔ ﺃﺑﻮ ﻋﺜﻤﺎﻥ‪ ،‬ﺑﻜﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺪﻱ‪ ،‬ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺻﺎﺣﺐ "ﺍﻟﺘﺼﺮﻳﻒ" ﻭﺍﻟﺘﺼﺎﻧﻴﻒ‪.‬‬
‫ﺃﺧﺬ ﻋﻦ‪ :‬ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﺍﻷﺻﻤﻌﻲ‪ .‬ﺭﻭﻯ ﻋﻨﻪ‪ :‬ﺍﳊﺎﺭﺙ ﺑﻦ ﺃﰊ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﻣﻮﺳﻰ ﺑﻦ ﺳﻬﻞ‬
‫ﺍﳉﻮﱐ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳌﱪﺩ‪ ،‬ﻭﻻﺯﻣﻪ‪ ،‬ﻭﺍﺧﺘﺺ ﺑﻪ‪ .‬ﻭﻗﺪ ﺩﺧﻞ ﺍﳌﺎﺯﱐ ﻋﻠﻰ ﺍﻟﻮﺍﺛﻖ ﺑﺎﷲ‪،‬‬
‫ﻓﻮﺻﻠﻪ ﲟﺎﻝ ﺟﺰﻳﻞ‪ .‬ﻗﺎﻝ ﺍ ﹸﳌ‪‬ﺒﺮ‪‬ﺩ‪ :‬ﱂ ﻳﻜﻦ ﺃﺣﺪ ﺑﻌﺪ ﺳﻴﺒﻮﻳﻪ ﺃﻋﻠﻢ ﺑﺎﻟﻨﺤﻮ ﻣﻦ ﺍﳌﺎﺯﱐ‪ .‬ﻭﻗﺎﻝ‬
‫ﺤ ِﻮﻳ‪‬ﺎ ﻳﺸﺒﻪ ﺍﻟﻔﻘﻬﺎﺀ ﺇﻻ ‪‬ﺣﺒ‪‬ﺎﻥ ﺑﻦ ﻫﻼﻝ ﻭﺍﳌﺎﺯﱐ‪ .‬ﻣﺎﺕ‬
‫ﺍﻟﻘﺎﺿﻲ ﺑﻜﺎﺭ ﺑﻦ ﻗﺘﻴﺒﺔ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ‪‬ﻧ ‪‬‬
‫ﺍﳌﺎﺯﱐ ﺳﻨﺔ ﻭ‪ ٢٤٨‬ﺳﺒﻊ ﺃﻭ ﲦﺎﻥ ﻭﺃﺭﺑﻌﲔ ﻭﻣﺎﺋﺘﲔ‪.‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺁﻳﺔ ‪.٦٣‬‬
‫‪٣٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹶﻥ‬
‫ﻚ ﹶﻛ ‪‬ﻴﺪ‪‬ﺍ ِﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫ﻚ ﹶﻓ‪‬ﻴﻜِﻴﺪ‪‬ﻭﺍ ﹶﻟ ‪‬‬
‫ﺺ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ِﺇ ‪‬ﺧ ‪‬ﻮِﺗ ‪‬‬
‫ﺼ ‪‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺑ‪‬ﻨ ‪‬ﻲ ﹶﻻ ‪‬ﺗ ﹾﻘ ‪‬‬
‫ﺚ ‪‬ﻭﻳ‪ِ‬ﺘ ‪‬ﻢ‬
‫ﻚ ﻣِﻦ ‪‬ﺗ ﹾﺄﻭِﻳ ِﻞ ﺍﻷﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﻚ ‪‬ﻭﻳ‪ ‬ﻌ ﱢﻠﻤ‪ ‬‬
‫ﻚ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺠ‪‬ﺘﺒِﻴ ‪‬‬
‫ﻚ ‪‬ﻳ ‪‬‬
‫ﻺ‪‬ﻧﺴ‪‬ﺎ ِﻥ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ‪‬ﻣِﺒﲔ‪ Ò ‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ِﻟ ِ‬
‫ﻕ‬
‫ﻚ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺏ ﹶﻛﻤ‪‬ﺎ ﹶﺃ‪‬ﺗ ‪‬ﻤﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺁ ِﻝ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ِﻧ ‪‬ﻌ ‪‬ﻤ‪‬ﺘﻪ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻚ ‪‬ﻋﻠِﻴﻢ‪ ‬ﺣﻜِﻴﻢ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[٦-٥ :‬‬
‫ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹶﻥ‬
‫ﺺ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺎ ‪‬ﻙ﴾ ﺃﻱ ﻻ ﲣﱪﻫﻢ ‪‬ﺎ‪ ،‬ﻓﻴﺤﺘﺎﻟﻮﺍ ﻟﻚ ﻭﻳﻐﺘﺎﻟﻮﻙ‪ِ﴿ ،‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬ ‫ﺼ ‪‬‬ ‫﴿ ﹶﻻ ‪‬ﺗ ﹾﻘ ‪‬‬
‫ﻚ﴾ ﺃﻱ ﳜﺘﺎﺭﻙ‪ ،‬ﻭﻫﻮ ﻣﺸﺘﻖ ﻣﻦ‪:‬‬ ‫ﺠ‪‬ﺘﺒِﻴ ‪‬‬
‫ﻺ‪‬ﻧﺴ‪‬ﺎ ِﻥ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ‪‬ﻣِﺒﲔ‪ ﴾‬ﺃﻱ ﻣﻈﻬﺮ ﻟﻠﻌﺪﺍﻭﺓ‪ ،‬ﻭﻫﻮ ﴿‪‬ﻳ ‪‬‬ ‫ِﻟ ِ‬
‫ﻚ﴾ ﻧﺼﺐ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻭﻣﺜﻞ‬ ‫"ﺟﺒﻴﺖ ﺍﻟﺸﻲﺀ" ﺇﺫﺍ ﺣﺼﻠﺘﻪ ﻟﻨﻔﺴﻚ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻟﻜﺎﻑ ﻣﻦ ﴿ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫)‪(١‬‬
‫ﺚ﴾ ﻋﻦ ﳎﺎﻫﺪ ‪ :‬ﻋﺒﺎﺭﺓ‬ ‫ﻚ ﻣِﻦ ‪‬ﺗ ﹾﺄﻭِﻳ ِﻞ ﺍﻷﺣ‪‬ﺎﺩِﻳ ِ‬ ‫ﻣﺎ ﺭﺃﻳﺖ ﺗﺄﻭﻳﻠﻪ ﳚﺘﺒﻴﻚ ﺭﺑﻚ ﴿ ‪‬ﻭﻳ‪ ‬ﻌﱢﻠﻤ‪ ‬‬
‫ﻚ ﻣِﻦ‬ ‫ﺏ﴾ ﻧﺴﻠﻪ ﴿ ﹶﻛﻤ‪‬ﺎ ﹶﺃ‪‬ﺗ ‪‬ﻤﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ‪‬‬ ‫ﺍﻟﺮﺅﻳﺎ‪ ﴿ ،‬ﻭ‪‬ﻳِﺘ ‪‬ﻢ ِﻧ ‪‬ﻌ ‪‬ﻤ‪‬ﺘﻪ‪ ﴾‬ﺍﻟﻨﺒﻮﺓ‪ ﴿ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﺁ ِﻝ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﹶﻗ ‪‬ﺒﻞﹸ﴾ ﻳﻘﺎﻝ ﺍﻷﺣﺪ ﻋﺸﺮ ﻛﻮﻛﺒﺎ ﺇﺧﻮﺗﻪ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﺃﺑﻮﺍﻩ‪ ،‬ﻓﺎﻟﻘﻤﺮ‪ :‬ﺍﻷﺏ‪،‬‬
‫ﻚ‬‫ﻭﺍﻟﺸﻤﺲ‪ :‬ﺍﻷﻡ‪ ،‬ﻭﺃﻧﻪ ﻳﻜﻮﻥ ﻧﺒﻴﺎ‪ ،‬ﻭﺇﺧﻮﺗﻪ ﻳﻜﻮﻧﻮﻥ ﺃﻧﺒﻴﺎﺀ ﻟﻘﻮﻟﻪ‪ ﴿ :‬ﹶﻛﻤ‪‬ﺎ ﹶﺃ‪‬ﺗ ‪‬ﻤﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﻋﻠِﻴﻢ‪ ﴾‬ﺣﻴﺚ ﻳﻀﻊ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭ﴿ ‪‬ﺣﻜِﻴﻢ‪ ﴾‬ﰲ ﺻﻨﻌﺔ ﺧﻠﻘﻪ‪.‬‬ ‫ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ﴾‪ِ﴿ :‬ﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻒ ‪‬ﻭﹶﺃﺧ‪‬ﻮ ‪‬ﻩ‬
‫ِﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟﻴ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﻒ ‪‬ﻭِﺇ ‪‬ﺧ ‪‬ﻮِﺗ ِﻪ ﺁﻳ‪‬ﺎﺕ‪ ‬ﻟﱢﻠﺴ‪‬ﺎِﺋ ِﻠ ‪‬‬
‫﴿ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﻒ ﹶﺃ ِﻭ‬
‫ﺍ ﹾﻗ‪‬ﺘﻠﹸﻮﺍ ﻳ‪‬ﻮﺳ‪ ‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﻼ ٍﻝ ‪‬ﻣِﺒ ٍ‬
‫ﺿﹶ‬‫ﺼ‪‬ﺒﺔﹲ ِﺇ ﱠﻥ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ﹶﻟﻔِﻲ ‪‬‬
‫ﺤﻦ‪ ‬ﻋ ‪‬‬
‫ﺐ ِﺇﻟﹶﻰ ﹶﺃﺑِﻴﻨ‪‬ﺎ ِﻣﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﲔ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﻗﹶﺎِﺋﻞﹲ‬
‫ﺤ‪‬‬
‫ﺨﻞﹸ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟﻪ‪ ‬ﹶﺃﺑِﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﺻ‪‬ﺎِﻟ ِ‬
‫ﺍ ﹾﻃ ‪‬ﺮﺣ‪‬ﻮ ‪‬ﻩ ﹶﺃ ‪‬ﺭﺿ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺴﻴ‪‬ﺎ ‪‬ﺭ ِﺓ ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ‬
‫ﺐ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻘ ﹾﻄﻪ‪ ‬ﺑ ‪‬ﻌﺾ‪ ‬ﺍﻟ ‪‬‬
‫ﺠ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬‬
‫ﻒ ‪‬ﻭﹶﺃﹾﻟﻘﹸﻮ ‪‬ﻩ ﻓِﻲ ﹶﻏﻴ‪‬ﺎ‪‬ﺑ ِ‬
‫‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹾﻘﺘ‪‬ﻠﹸﻮﺍ ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﲔ﴾ ]ﺍﻵﻳﺎﺕ‪.[١٠-٧ :‬‬
‫ﻓﹶﺎ ِﻋ ِﻠ ‪‬‬
‫ﺃﻱ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮﻫﻢ ﻣﻮﺍﻋﻆ ﳌﻦ ﺳﺄﻝ‪ ،‬ﻭﺭ‪‬ﻭﻱ ﺃﻥ ﻗﻮﻣ‪‬ﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻗﺎﻟﻮﺍ‬
‫)‪ (١‬ﻫﻮ ﺃﺑﻮ ﺑﻜﺮ ﺍﺑﻦ ﳎﺎﻫﺪ ﺃﲪﺪ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﺍﻟﻌﺒﺎﺳﻲ ﺍﻟﺘﻤﻴﻤﻲ‪ ،‬ﻣﻦ ﺃﻛﺎﺑﺮ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﰲ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻣﻦ ﺃﻫﻢ ﺗﺼﺎﻧﻴﻔﻪ‪ :‬ﻛﺘﺎﺏ ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻗﺪ ﻗﺎﻡ ﺑﺘﺤﻘﻴﻘﺔ ﺍﻟﺪﻛﺘﻮﺭ‬
‫ﺍﻟﻌﻼﻣﺔ ﺷﻮﻗﻲ ﺿﻴﻒ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﻗﺮﺍﺀﺓ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﺗﻮﰲ ﻋﺎﻡ ‪٣٢٤‬ﻫـ‪،‬‬
‫ﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺣﻮﻝ ﺣﻴﺎﺗﻪ ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ؛ ﻃﺒﻘﺎﺕ ﺍﻟﻘﺮﺍﺀ ﻟﻠﺬﻫﱯ ‪.٣٣٣/١‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٣٤‬‬
‫ﻟﻠﻤﺸﺮﻛﲔ‪ :‬ﺳﻠﻮﺍ ﳏﻤﺪ‪‬ﺍ‪ :‬ﱂ ﺍﻧﺘﻘﻞ ﻳﻌﻘﻮﺏ ﻣﻦ ﺍﻟﺸﺎﻡ ﺇﱃ ﻣﺼﺮ ﻭﻋﻦ ﻗﺼﺔ ﻳﻮﺳﻒ؟‬
‫ﻓﺄﻧـﺰﻝ ﺍﷲ ﺫﻟﻚ‪ ،‬ﻓﺄﺧﱪﻫﻢ ﺑﻘﺼﺘﻬﻢ‪ ،‬ﻭﻫﻮ ﻋﻨﻬﺎ ﻏﺎﻓﻞ ﱂ ﻳﺄﺗﻪ ﺇﻻ ﻣﻦ ﺟﻬﺔ ﺍﻟﻮﺣﻲ‬
‫ﺟﻮﺍﺏ ﻣﺎ ﺳﺄﻟﻮﻩ‪.‬‬
‫ﻭﰲ ﻭﺯﻥ "ﺁﻳﺔ" ﺃﺭﺑﻌﺔ ﺃﻗﻮﺍﻝ‪ :‬ﻗﺎﻝ ﺳﻴﺒﻮﻳﻪ‪ :‬ﻫﻲ "ﻓﻌﻠﺔ"‪ ،‬ﻭﺃﺻﻠﻬﺎ ﺃﻳﺔ‪ ،‬ﰒ ﺃﺑﺪﻟﻮﺍ‬
‫ﻣﻦ ﺍﻟﻴﺎﺀ ﺍﻟﺴﺎﻛﻨﺔ ﺃﻟ ﹰﻔﺎ‪ ،‬ﻭﻣﺜﻠﻪ "ﻋﻨﺪﻩ" ﻏﺎﻳﺔ‪ ،‬ﻭﺍﻋﺘﻼﻝ ﻫﺬﺍ ﻋﻨﺪﻩ ﺷﺎﺫ‪ ،‬ﻷ‪‬ﻢ ﺃﻋﻠﻮﺍ‬
‫ﺍﻟﻌﲔ‪ ،‬ﻭﺻﺤﺤﻮﺍ ﺍﻟﻼﻡ‪ ،‬ﻭﺍﻟﻘﻴﺎﺱ ﺇﻋﻼﻝ ﺍﻟﻼﻡ‪ ،‬ﻭﺗﺼﺤﻴﺢ ﺍﻟﻌﲔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ‪" :‬ﺃﺍﻳﺔ" ﻫﻲ ﻓﻌﻠﻪ‪ ،‬ﺑﻔﺘﺢ ﺍﻟﻌﲔ‪ ،‬ﻭﺃﺻﻠﻬﺎ "ﺃ‪‬ﻳﻴ‪‬ﻪ" ﻓﻘﻠﺒﺖ ﺍﻟﻴﺎﺀ ﺍﻷﻭﱃ‬
‫ﺃﻟﻔﺎ ﻟﺘﺤﺮﻛﻬﺎ ﻭﺍﻧﻔﺘﺎﺡ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻫﻮ ﺷﺎﺫ ﰲ ﺍﻹﻋﻼﻝ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻷﺻﻞ ﺃﻥ ﻳﻌﻞ ﺍﻟﻴﺎﺀ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻳﺼﺤﺢ ﺍﻷﻭﱃ‪ ،‬ﻓﻴﻘﺎﻝ‪" :‬ﺃﻳﺎﻩ‪.‬‬
‫ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻜﻮﻓﻴﲔ‪" :‬ﺃﺍﻳﺔ" ﻓﹶﻌﻠﺔ‪ ،‬ﻭﺃﺻﻠﻪ "ﺃِﻳﻴ‪‬ﺔ" ﻓﻘﻠﺒﺖ ﺍﻷﻭﱃ ﺃﻟﻔﺎ ﻻﻧﻜﺴﺎﺭﻫﺎ‪،‬‬
‫ﻭﲢﺮﻙ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻷﻭﱃ ﺃﻭﱃ ﺑﺎﻟﻌﻠﺔ ﻣﻦ ﺍﻟﺜﺎﻧﻴﺔ ﻟﺜﻘﻞ ﺍﻟﻜﺴﺮﺓ ﻋﻠﻴﻬﺎ ﻭﻫﺬﺍ ﻗﻮﻝ‬
‫ﺻﺎﱀ ﺟﺎﺭ ﻋﻠﻰ ﺍﻷﺻﻮﻝ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ)‪" :(١‬ﺁﻳﺔ" ﻓﺎﻋﻠﻪ‪ ،‬ﺃﺻﻠﻬﺎ‪" ،‬ﺃﹶﺍﻳِﻴ ‪‬ﻪ" ﻓﺄﺳﻜﻨﻮﺍ ﺍﻟﻴﺎﺀ ﺍﻷﻭﱃ‬

‫)‪ (١‬ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﻟﻠﻐﻮﻱ ﺫﻭ ﺍﻟﻔﻨﻮﻥ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺑﺸﺎﺭ ﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ ،‬ﺍﳌﻘﺮﺉ‬
‫ﺍﻟﻨﺤﻮﻱ‪ .‬ﻭﻟﺪ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺳﺒﻌﲔ ﻭﻣﺎﺋﺘﲔ‪ .‬ﻭﲰﻊ ﰲ ﺻﺒﺎﻩ ﺑﺎﻋﺘﻨﺎﺀ ﺃﺑﻴﻪ ﻣﻦ‪ :‬ﳏﻤﺪ ﺑﻦ ﻳﻮﻧﺲ‬
‫ﺍﻟﻜﺪﳝﻲ‪ ،‬ﻭﺇﲰﺎﻋﻴﻞ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺍﳍﻴﺜﻢ ﺍﻟﺒﺰﺍﺯ‪ ،‬ﻭﺃﰊ ﺍﻟﻌﺒﺎﺱ ﺛﻌﻠﺐ‪ ،‬ﻭﺧﻠﻖ ﻛﺜﲑ‪ .‬ﻭﲪﻞ‬
‫ﻋﻦ ﻭﺍﻟﺪﻩ‪ ،‬ﻭﺃﻟﻒ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﻟﻜﺒﺎﺭ ﻣﻊ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﺳﻌﺔ ﺍﳊﻔﻆ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﺃﺑﻮ ﻋﻤﺮ‬
‫ﺍﺑﻦ ﺣﻴﻮﻳﻪ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﻧﺼﺮ ﺍﻟﺸﺬﺍﺋﻲ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺃﰊ ﻫﺎﺷﻢ‪ ،‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ‪،‬‬
‫ﻭﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺧﻲ ﻣﻴﻤﻲ ﺍﻟﺪﻗﺎﻕ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳉﺮﺍﺡ‪ ،‬ﻭﺃﺑﻮ ﻣﺴﻠﻢ ﳏﻤﺪ ﺑﻦ‬
‫ﺃﲪﺪ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﺁﺧﺮﻭﻥ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻘﺎﱄ‪ :‬ﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﳛﻔﻆ ﻓﻴﻤﺎ ﻗﻴﻞ ﺛﻼﺙ ﻣﺎﺋﺔ ﺃﻟﻒ ﺑﻴﺖ ﺷﺎﻫﺪ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ ﺻﺪﻭﻗﺎ ﺩﻳﻨﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﻣﻦ ﻛﺘﺒﻪ‪" :‬ﺍﻟﻮﻗﻒ ﻭﺍﻻﺑﺘﺪﺍﺀ"‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﳌﺸﻜﻞ"‪ ،‬ﻭ"ﻏﺮﻳﺐ ﺍﻟﻐﺮﻳﺐ ﺍﻟﻨﺒﻮﻱ"‪ ،‬ﻭ"ﺷﺮﺡ‬
‫ﺍﳌﻔﻀﻠﻴﺎﺕ"‪ ،‬ﻭ"ﺷﺮﺡ ﺍﻟﺴﺒﻊ ﺍﻟﻄﻮﺍﻝ"‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﻟﺰﺍﻫﺮ"‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﻟﻜﺎﰲ" ﰲ ﺍﻟﻨﺤﻮ‪،‬‬
‫ﻭﻛﺘﺎﺏ "ﺍﻟﻼﻣﺎﺕ"‪ ،‬ﻭﻛﺘﺎﺏ "ﺷﺮﺡ ﺍﻟﻜﺎﰲ"‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﳍﺎﺀﺍﺕ"‪ ،‬ﻭﻛﺘﺎﺏ "ﺍﻷﺿﺪﺍﺩ"‪،‬‬
‫ﻭﻛﺘﺎﺏ "ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ"‪ ،‬ﻭﻛﺘﺎﺏ "ﺭﺳﺎﻟﺔ ﺍﳌﺸﻜﻞ" ﻳﺮﺩ ﻋﻠﻰ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ ،‬ﻭﺃﰊ ﺣﺎﰎ‪،‬‬
‫=‬
‫‪٣٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﺳﺘﺜﻘﺎﻻ ﻟﻠﻜﺴﺮﺓ ﻋﻠﻰ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺃﺩﻏﻤﻮﻫﺎ ﰲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻓﺼﺎﺭﺕ "ﺁ‪‬ﻳ ‪‬ﻪ" ﻣﺜﻞ ﻟﻔﻆ ﺩﺍﺑﺔ‬
‫ﻭﻭﺯ‪‬ﺎ‪ ،‬ﰒ ﺧﻔﻔﻮﺍ ﺍﻟﻴﺎﺀ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪" :‬ﻛﻴﻨﻮﻧﺔ" ﺑﺘﺨﻔﻴﻒ ﺍﻟﻴﺎﺀ ﺳﺎﻛﻨﺔ‪ ،‬ﻭﺃﺻﻠﻬﺎ ﻛﻴ‪‬ﻨﻮﻧﺔ‪،‬‬
‫ﰒ ﺧﻔﻔﻮﺍ ﺍﻟﻴﺎﺀ ﺍﻷﻭﱃ ﺍﳌﺘﺤﺮﻛﺔ ﺍﺳﺘﺜﻘﺎﻻ ﻟﻠﻴﺎﺀ ﺍﳌﺸﺪﺩﺓ ﻣﻊ ﻃﻮﻝ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻫﺬﺍ ﺑﻌﻴﺪ ﻣﻦ‬
‫ﺍﻟﻘﻴﺎﺱ‪ ،‬ﺇﺫ ﻟﻴﺲ ﰲ ﺍﻵﻳﺔ ﻃﻮﻝ ﳚﺐ ﺍﳊﺬﻑ ﻣﻌﻪ ﻛﻤﺎ ﰲ "ﻛﻴﻨﻮﻧﺔ"‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪" :‬ﺁﻳﺔ" ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‪" :‬ﺁﻳﺎﺕ" ﻋﻠﻰ ﺍﳉﻤﻊ‪ ،‬ﻓﻤﻦ ﻗﺮﺃﻫﺎ‬
‫ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻸ‪‬ﺎ ﺭﻭﻳﺖ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﺼﺤﻒ ﴿ﻋﱪﺓ ﻟﻠﺴﺎﺋﻠﲔ﴾ ﻭﻣﻦ ﻗﺮﺃ ﻋﻠﻰ‬
‫ﻒ ‪‬ﻭﹶﺃﺧ‪‬ﻮ ‪‬ﻩ﴾ ﺃﻱ ﺑﻨﻴﺎﻣﲔ‪ ،‬ﻭﻫﻮ ﺃﺧﻮ‬ ‫ﺍﳉﻤﻊ ﻓﻸﻥ ﻋﱪﺍ ﻗﺪ ﻛﺎﻧﺖ ﻓﻴﻪ‪ِ﴿ ،‬ﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟﻴ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺐ ِﺇﻟﹶﻰ ﹶﺃﺑِﻴﻨ‪‬ﺎ ِﻣﻨ‪‬ﺎ﴾ ﺃﻱ‬
‫ﻳﻮﺳﻒ ﻷﺑﻴﻪ ﻭﺃﻣﻪ‪ ،‬ﻭﺃﻣﻬﻤﺎ "ﺭﺍﺣﻴﻞ" ﻭﻫﻲ ﺧﺎﻟﺘﻬﻢ‪ ﴿ ،‬ﻭﹶﺃﺧ‪‬ﻮ ‪‬ﻩ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻗﺪﻡ ﺍﺑﻨﲔ ﺻﻐﲑﻳﻦ ﰲ ﺍﶈﺒﺔ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﳓﻦ ﲨﺎﻋﺔ ﻧﻔﻌﻨﺎ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﻊ ﻫﺬﻳﻦ‪ ،‬ﻭﺍﻟﻌﺼﺒﺔ‪:‬‬
‫ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﻣﻦ ﺍﻟﻌﺸﺮﺓ ﺇﱃ ﺍﻷﺭﺑﻌﲔ‪.‬‬
‫ﲔ﴾ ﺃﻱ ﰲ ﺫﻫﺎﺏ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﻼ ٍﻝ ‪‬ﻣِﺒ ٍ‬
‫ﺿﹶ‬ ‫﴿ِﺇ ﱠﻥ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ﹶﻟﻔِﻲ ‪‬‬
‫ﺍﻟﺘﻌﺪﻳﻞ ﺑﻴﻨﻨﺎ ﰲ ﺍﶈﺒﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﰲ ﻏﻠﻂ ﻣﻦ ﺗﺪﺑﲑ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺇﺫ ﳓﻦ ﺃﻧﻔﻊ ﻟﻪ ﻣﻨﻬﻤﺎ ﻟﻘﻴﺎﻣﻨﺎ‬
‫ﺑﺄﻣﻮﺍﻟﻪ ﻭﻣﻮﺍﺷﻴﻪ‪ ،‬ﻭ﴿ﹶﺃ ‪‬ﺭﺿ‪‬ﺎ﴾ ﻣﻨﺼﻮﺑﺔ ﻋﻠﻰ ﺇﺳﻘﺎﻁ "ﰲ" ﻭﺇﻓﻀﺎﺀ ﺍﻟﻔﻌﻞ‪ ،‬ﻷ‪‬ﺎ‪ ،‬ﻟﻴﺴﺖ‬
‫ﺨﻞﹸ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟﻪ‪ ‬ﹶﺃﺑِﻴ ﹸﻜ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﻳﻔﺮﻍ ﻟﻜﻢ ﻣﻦ ﺍﻟﺸﻐﻞ ﺑﻴﻮﺳﻒ‬ ‫ﻣﻦ ﺍﻟﻈﺮﻭﻑ ﺍﳌﺒﻬﻤﺔ‪﴿ ،‬ﻳ ‪‬‬
‫ﲔ﴾ ﺃﻱ ﺗﺘﻮﺑﻮﻥ ﺑﻌﺪ ﻗﺘﻠﻪ ﺃﻭ ﺗﻌﺬﻳﺒﻪ‪ ،‬ﻭﳘﺎ ﳎﺰﻭﻣﺎﻥ ﻋﻠﻰ‬ ‫ﺤ‪‬‬ ‫﴿‪‬ﺗﻜﹸﻮ‪‬ﻧﻮﺍ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﺻ‪‬ﺎِﻟ ِ‬
‫ﺟﻮﺍﺏ ﺍﻷﻣﺮ‪.‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ﻗﹶﺎِﺋﻞﹲ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ﴾ ﻗﻴﻞ‪ :‬ﺍﻟﻘﺎﺋﻞ ﻳﻬﻮﺫﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﴰﻌﻮﻥ‪ ،‬ﻭﺍﻟ ‪‬ﻐﻴ‪‬ﺎﺑﺔﹸ‪ :‬ﻛﻞ ﻣﺎ ﻏﺎﺏ‬
‫ﺖ ﹶﻗ ﹾﻄﻌ‪‬ﺎ ﻣﻦ ﻏﲑ ﹶﻃﻲ‪،‬‬ ‫ﻋﻨﻚ ﺃﻭ ﻏﻴﺐ ﻋﻨﻚ ﺷﻴﺌﺎ‪ ،‬ﻭﺍﳉﺐ‪ :‬ﺍﻟﺒﺌﺮ ﺍﻟﱵ ﱂ ‪‬ﺗ ﹾﻄﻮ‪ ،‬ﻷ‪‬ﺎ ﻗﹸ ِﻄ ‪‬ﻌ ‪‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ)‪" :(١‬ﻏﻴﺎﺑﺎﺕ" ﻋﻠﻰ ﺍﳉﻤﻊ ﻭﻛﺬﻟﻚ ﺍﳊﺮﻑ ﺍﻟﺬﻱ ﺑﻌﺪﻩ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﻋﻠﻰ‬
‫=‬
‫ﻭﻛﺘﺎﺏ "ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻒ ﻣﺼﺤﻒ ﻋﺜﻤﺎﻥ " ﺑﺄﺧﱪﻧﺎ ﻭﺣﺪﺛﻨﺎ‪ ،‬ﻳﻘﻀﻲ ﺑﺄﻧﻪ ﺣﺎﻓﻆ‬
‫ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻭﻟﻪ ﺃﻣﺎﱄ ﻛﺜﲑﺓ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻟﻪ ﻛﺘﺎﺏ "ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ "‪ ،‬ﻭﻛﺘﺎﺏ "‬
‫ﺧﻠﻖ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﻛﺘﺎﺏ " ﺍﻷﻣﺜﺎﻝ "‪ ،‬ﻭ"ﺍﳌﻘﺼﻮﺩ ﻭﺍﳌﻤﺪﻭﺩ "‪ ،‬ﻭ "ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ"‪ .‬ﻣﺎﺕ ﺳﻨﺔ‬
‫ﺃﺭﺑﻊ ﻭﺛﻼﺙ ﻣﺎﺋﺔ‪.‬‬
‫)‪ (١‬ﻫﻮ ﻧﺎﻓﻊ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺍﻟﻨﻌﻴﻢ ﺍﻟﻠﻴﺜﻲ ﺍﳌﺪﱐ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ‪،‬‬
‫=‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٣٦‬‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﳌﻮﺿﻌﲔ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﻋﻠﻰ ﺍﳉﻤﻊ ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﺒﺌﺮ ﳍﺎ ﻏﻴﺎﺑﺎﺕ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﻋﻠﻰ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻓﻸﻥ ﺍﳌﻌﲎ ﻓﻴﻬﻤﺎ ﻭﺍﺣﺪ‪.‬‬
‫﴿‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻘ ﹾﻄﻪ‪ ﴾‬ﺃﻱ‪ :‬ﳜﺮﺟﻪ ﻣﻦ ﺍﳉﺐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻻﻟﺘﻘﺎﻁ ﺗﻮﺍﻓﻖ ﺷﻲﺀ ﺑﻐﺘﺔ‪،‬‬
‫ﻭﺍﻟﺴﻴﺎﺭﺓ‪ :‬ﺍﳌﺎﺭﺓ‪ ،‬ﻭﻗﺮﺃ ﺍﳊﺴﻦ)‪" :(١‬ﺗﻠﺘﻘﻄﻪ" ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﺃﺟﺎﺯ ﺫﻟﻚ ﲨﻴﻊ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻷﻥ‬
‫ﺑﻌﺾ ﺍﻟﺴﻴﺎﺭﺓ ﺳﻴﺎﺭﺓ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻳﻠﺘﻘﻄﻪ ﺳﻴﺎﺭﺓ ﺑﻌﺾ ﺍﻟﺴﻴﺎﺭﺓ‪:‬‬
‫ﻭﺃﻧﺸﺪﻭﺍ‪:‬‬
‫)‪(٢‬‬
‫ﺻ ‪‬ﺪﺭ‪ ‬ﺍﻟ ﹶﻘﻨ‪‬ﺎ ِﺓ ﻣﻦ ﺍﻟ ‪‬ﺪ ِﻡ‬
‫ﺖ ‪‬‬
‫ﻛﻤﺎ ‪‬ﺷ ِﺮ ﹶﻗ ‪‬‬ ‫ﺸ ‪‬ﺮﻕ‪ ‬ﺑﺎﻟﻘﻮ‪‬ﻝ ﺍﻟﺬﻱ ﻗﺪ ﺃ ﹶﺫ ‪‬ﻋ‪‬ﺘﻪ‪‬‬
‫ﻭ‪‬ﺗ ‪‬‬
‫ﲔ﴾ ﺃﻱ‪ :‬ﻋﺎﺯﻣﲔ‪.‬‬
‫﴿ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ ِﻋ ِﻠ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺻﺤ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹶﺃ ‪‬ﺭ ِﺳ ﹾﻠ ‪‬ﻪ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ‬
‫ﻒ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﻨ‪‬ﺎ ِ‬
‫ﻚ ﹶﻻ ‪‬ﺗ ﹾﺄ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﻳ‪‬ﻮﺳ‪ ‬‬
‫﴿ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻟ ‪‬‬
‫ﻑ ﺃﹶﻥ‬
‫ﺤ ‪‬ﺰ‪‬ﻧﻨِﻲ ﺃﹶﻥ ‪‬ﺗ ﹾﺬ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ِﻪ ‪‬ﻭﹶﺃﺧ‪‬ﺎ ‪‬‬
‫ﺐ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﺤ‪‬ﺎ ِﻓﻈﹸﻮ ﹶﻥ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻲ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﹶﻏﺪ‪‬ﺍ ‪‬ﻳ ‪‬ﺮ‪‬ﺗ ‪‬ﻊ ‪‬ﻭ‪‬ﻳ ﹾﻠ ‪‬ﻌ ‪‬‬
‫ﺼ‪‬ﺒﺔﹲ ِﺇﻧ‪‬ﺎ ِﺇﺫﹰﺍ‬
‫ﺤﻦ‪ ‬ﻋ ‪‬‬
‫ﺐ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟِﺌ ‪‬ﻦ ﹶﺃ ﹶﻛ ﹶﻠﻪ‪ ‬ﺍﻟ ﱢﺬﹾﺋ ‪‬‬ ‫‪Ò‬‬ ‫ﺐ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻋ ‪‬ﻨﻪ‪ ‬ﻏﹶﺎ ِﻓﻠﹸﻮ ﹶﻥ‬
‫‪‬ﻳ ﹾﺄﻛﹸ ﹶﻠﻪ‪ ‬ﺍﻟ ﱢﺬﹾﺋ ‪‬‬
‫ﱠﻟﺨ‪‬ﺎ ِﺳﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١٤-١١ :‬‬
‫ﻯ ﺷﻲﺀ ﻟﻚ‪﴿ ،‬ﺗ ﹾﺄ ‪‬ﻣﻨ‪‬ﺎ﴾ ﺃﺻﻠﻬﺎ ﺗﺄﻣﻨﻨﺎ‪ ،‬ﰒ ﺃﺩﻏﻤﺖ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﺃ ‪‬‬‫﴿ﻣ‪‬ﺎ ﹶﻟ ‪‬‬
‫ﰲ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺑﻘﻲ ﺍﻹﴰﺎﻡ ﻳﺪﻝ ﻋﻠﻰ ﺿﻤﺔ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﻹﴰﺎﻡ‪ :‬ﺿﻤﻚ ﺷﻔﺘﻴﻚ ﻣﻦ‬
‫ﻏﲑ ﺻﻮﺕ ﻳﺴﻤﻊ‪ ،‬ﻓﻬﻮ ﺑﻌﺪ ﺍﻹﺩﻏﺎﻡ‪ ،‬ﻭﻗﺒﻞ‪ :‬ﻓﺘﺤﺔ ﺍﻟﻨﻮﻥ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻭﺍﺑﻦ ﻛﻴﺴﺎﻥ)‪ (٣‬ﻳﺴﻤﻰ ﺍﻹﴰﺎﻡ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻭﻳﺴﻤﻲ ﺍﻟﺮﻭﻡ ﺇﴰﺎ ‪‬ﻣﺎ‪ ،‬ﻭﺍﻟﺮﻭﻡ‪ :‬ﺻﻮﺕ‬
‫=‬
‫ﺍﻧﺘﻬﺖ ﺇﻟﻴﻪ ﺭﻳﺎﺳﺔ ﺍﻟﻘﺮﺍﺀ‪ ،‬ﻭﺗﻮﰲ ﺑﺎﳌﺪﻳﻨﺔ ﺳﻨﺔ ‪١٦٩‬ﻫـ‪.‬‬
‫)‪ (١‬ﻫﻮ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳊﺴﻦ ﺑﻦ ﻳﺴﺎﺭ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻡ ﺃﻫﻞ ﺯﻣﺎﻧﻪ ﻋﻠ ‪‬ﻤﺎ ﻭﻓﻘ ‪‬ﻬﺎ‪ ،‬ﺗﻮﰲ ﺑﺎﻟﺒﺼﺮﺓ ﺳﻨﺔ‬
‫‪١١٠‬ﻫـ‪.‬‬
‫)‪ (٢‬ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻟﻸﻋﺸﻲ‪ ،‬ﺍﻧﻈﺮ ﺩﻳﻮﺍﻥ ﺍﻷﻋﺸﻰ‪ ،‬ﺹ ‪.١٨٣‬‬
‫)‪ (٣‬ﻫﻮ ﺃﺑﻮ ﺍﳊﺴﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﻛﻴﺴﺎﻥ‪ ،‬ﻛﺎﻥ ﻋﺎﻟـ ‪‬ﻤﺎ ﺑﺎﻟﻨﺤﻮ‬
‫ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺃﺧﺬ ﻋﻦ ﺍﳌﱪﺩ ﻭﺛﻌﻠﺐ ﻭﲰﻊ ﻣﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺮﰊ‪ ،‬ﻭﲨﺎﻋﺔ‪ .‬ﻭﺃﺧﺬ‬
‫ﻋﻨﻪ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺷﺎﺫﺍﻥ‪ ،‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﺍﳊﺎﻓﻆ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﺎ‬
‫=‬
‫‪٣٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺿﻌﻴﻒ ﻳﺬﻛﺮ ﺧﻔﻴﺎ‪ ،‬ﻳﻜﻮﻥ ﰲ ﺍﳌﺮﻓﻮﻉ ﻭﺍﳌﺨﻔﻮﺽ ﻭﺍﳌﻨﺼﻮﺏ ﺍﻟﺬﻱ ﻻ ﺗﻨﻮﻳﻦ ﻓﻴﻪ‪،‬‬
‫ﺻﺤ‪‬ﻮ ﹶﻥ﴾ ﰲ ﺍﻟﺮﲪﺔ ﻭﺍﳊﺐ‪.‬‬ ‫ﻭﺍﻹﴰﺎﻡ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺍﳌﺮﻓﻮﻉ‪ ﴿ ،‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﻨ‪‬ﺎ ِ‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ)‪ (١‬ﻭﺍﺑﻦ ﻋﺎﻣﺮ "ﻧﺮﺗﻊ ﻭﻧﻠﻌﺐ" ﺑﺎﻟﻨﻮﻥ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻳﻜﺴﺮﺍﻥ ﺍﻟﻌﲔ ﻣﻦ "ﻧﺮﺗﻊ"‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺴ‪‬ﺘِﺒﻖ‪ ،﴾‬ﺇﺫ ﺍﻟﻈﺎﻫﺮ ﺃ‪‬ﻢ ﺣﲔ ﺃﺳﻨﺪﻭﺍ‬
‫ﺑﺴﻜﻮ‪‬ﺎ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ‪ ،‬ﻓﻠﻘﻮﳍﻢ‪ِ﴿ :‬ﺇﻧ‪‬ﺎ ﹶﺫ ‪‬ﻫ ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺍﻻﺳﺘﺒﺎﻕ ﺇﱃ ﲨﺎﻋﺘﻬﻢ ﻛﺎﻧﻮﺍ ﺃﺳﻨﺪﻭﺍ ﲨﻴﻊ ﺫﻟﻚ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﺈﻥ ﺍﻟﻘﻮﻡ ﱂ‬
‫ﻳﺮﻳﺪﻭﺍ ﺇﻋﻼﻡ ﻳﻌﻘﻮﺏ ﲟﺎ ﳍﻢ ﻣﻦ ﺍﻟﺮﻓﻖ ﰲ ﺧﺮﻭﺝ ﻳﻮﺳﻒ ﻣﻌﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺮﻭﻩ‬
‫ﻣﺎ ﻟﻴﻮﺳﻒ ﰲ ﺫﻟﻚ‪ ،‬ﻟﻴﻜﻮﻥ ﺩﺍﻋﻴﺎ ﻟﻪ ﺇﱃ ﺇﺭﺳﺎﻟﻪ ﻣﻌﻬﻢ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﻮﺟﻪ ﺇﺳﻨﺎﺩ ﺫﻟﻚ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻣﻦ ﻛﺴﺮ ﺍﻟﻌﲔ ﺟﻌﻠﻪ ﻣﻦ "ﺍﺭﺗﻌﻴﻨﺎ ﻧﺮﺗﻌﻲ"‪ ،‬ﻛﺄ‪‬ﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺮﻋﻰ ﻣﺎﺷﻴﺘﻪ ﻭﻧﻠﻌﺐ‪،‬‬
‫ﻓﻨﺠﻤﻊ ﺍﻟﻨﻔﻊ ﻭﺍﻟﺴﺮﻭﺭ‪ ،‬ﻭﻣﻦ ﺃﺳﻜﻦ ﺍﻟﻌﲔ ﺟﻌﻠﻪ ﻣﻦ "ﺭﺗﻌﺖ ﺃﺭﺗﻊ" ﺃﻱ ﻳﺘﺴﻊ ﰲ‬
‫ﺍﳋﺼﺐ‪ ،‬ﻭﳘﺎ ﳎﺰﻭﻣﺎﻥ ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻷﻣﺮ‪ ،‬ﻭﺣﻘﻴﻘﺘﻪ ﻋﻠﻰ ﺍﳉﺰﺍﺀ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﺃﺭﺳﻠﻪ ﺇﻥ‬
‫ﺗﺮﺳﻠﻪ ﻳﺮﺗﻊ ﻭﻳﻠﻌﺐ‪ ﴿ ،‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﺤ‪‬ﺎ ِﻓﻈﹸﻮ ﹶﻥ﴾ ﺃﻱ ﻻ ﻧﻐﻔﻞ ﻋﻨﻪ ﺑﻞ ﳓﻔﻈﻪ ﻣﻦ ﻛﻞ ﺷﻲﺀ‬
‫ﲣﺎﻓﻪ ﻋﻠﻴﻪ‪.‬‬
‫)‪(٢‬‬
‫ﻭﻗﺮﺃ ﺍﻟﻜﺴﺎﺋﻲ ‪" :‬ﺍﻟﺬﻳﺐ" ﺑﻐﲑ ﳘﺰ ﺣﻴﺚ ﻭﻗﻌﺖ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﳍﻤﺰ ﺣﻴﺚ ﻭﻗﻌﺖ‪،‬‬

‫=‬
‫ﺍﺧﺘﻠﻒ ﻓﻴﻪ ﺍﻟﺒﺼﺮﻳﻮﻥ ﻭﺍﻟﻜﻮﻓﻴﻮﻥ‪ .‬ﺗﻮﰲ ﰲ ﺷﻮﺍﻝ ﺳﻨﺔ ﲦﺎﻥ ﻭﲬﺴﲔ ﻭﺛﻼﺙ ﻣﺎﺋﺔ‪.‬‬
‫)‪ (١‬ﻫﻮ ﺃﺑﻮ ﻋﻤﺮﻭ ﺯﺑﺎﻥ ﺑﻦ ﻋﻤﺎﺭ ﺍﻟﺘﻤﻴﻤﻲ ﺍﳌﺎﺯﱐ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺃﺣﺪ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺴﺒﻌﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ‪ ،‬ﻭﺇﻣﺎﻡ‬
‫ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻠﻐﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻣﺎﺕ ﺳﻨﺔ ‪١٥٤‬ﻫـ‪.‬‬
‫)‪ (٢‬ﺍﻹﻣﺎﻡ‪ ،‬ﺷﻴﺦ ﺍﻟﻘﺮﺍﺀﺓ ﻭﺍﻟﻌﺮﺑﻴﺔ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﲪﺰﺓ‪ ،‬ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺑﻦ ‪‬ﻤﻦ‪ ،‬ﺑﻦ ﻓﲑﻭﺯ‬
‫ﺍﻷﺳﺪﻱ‪ ،‬ﻣﻮﻻﻫﻢ ﺍﻟﻜﻮﰲ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺎﻟﻜﺴﺎﺋﻲ ﻟﻜﺴﺎﺀ ﺃﺣﺮﻡ ﻓﻴﻪ‪ .‬ﺗﻼ ﻋﻠﻰ ﺍﺑﻦ ﺃﰊ ﻟﻴﻠﻰ‬
‫ﻋﺮﺿﺎ‪ ،‬ﻭﻋﻠﻰ ﲪﺰﺓ‪ .‬ﻭﺣﺪﺙ ﻋﻦ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ‪ ،‬ﻭﺍﻷﻋﻤﺶ‪ ،‬ﻭﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﺭﻗﻢ‪ ،‬ﻭﲨﺎﻋﺔ‪.‬‬
‫ﻭﺗﻼ ﺃﻳﻀﺎ ﻋﻠﻰ ﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ ﺍﳌﻘﺮﺉ‪ .‬ﻭﺍﺧﺘﺎﺭ ﻗﺮﺍﺀﺓ ﺍﺷﺘﻬﺮﺕ‪ ،‬ﻭﺻﺎﺭﺕ ﺇﺣﺪﻯ ﺍﻟﺴﺒﻊ‪.‬‬
‫ﻭﺟﺎﻟﺲ ﰲ ﺍﻟﻨﺤﻮ ﺍﳋﻠﻴﻞ‪ ،‬ﻭﺳﺎﻓﺮ ﰲ ﺑﺎﺩﻳﺔ ﺍﳊﺠﺎﺯ ﻣﺪﺓ ﻟﻠﻌﺮﺑﻴﺔ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻗﺪﻡ ﻭﻗﺪ ﻛﺘﺐ ﲞﻤﺲ‬
‫ﻋﺸﺮﺓ ﻗﻨﻴﻨﺔ ﺣﱪ‪ .‬ﻭﺃﺧﺬ ﻋﻦ ﻳﻮﻧﺲ‪ .‬ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ :‬ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﺒﺤﺮ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﻓﻬﻮ ﻋﻴﺎﻝ‬
‫ﻋﻠﻰ ﺍﻟﻜﺴﺎﺋﻲ‪ .‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻷﻧﺒﺎﺭﻱ‪ :‬ﺍﺟﺘﻤﻊ ﻓﻴﻪ ﺃﻧﻪ ﻛﺎﻥ ﺃﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﺤﻮ‪ ،‬ﻭﻭﺍﺣﺪﻫﻢ ﰲ‬
‫ﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﺃﻭﺣﺪ ﰲ ﻋﻠﻢ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﺎﻧﻮﺍ ﻳﻜﺜﺮﻭﻥ ﻋﻠﻴﻪ ﺣﱴ ﻻ ﻳﻀﺒﻂ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻜﺎﻥ ﳚﻤﻌﻬﻢ‬
‫=‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٣٨‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﳍﻤﺰ ﻓﻸﻧﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﺗﺬﺃﻳﺖ "ﺍﻟﺮﻳﺢ"‪ :‬ﺇﺫﺍ ﺃﺗﺖ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ‬
‫ﺑﻐﲑ ﳘﺰ ﻓﻸﻧﻪ ﻗﺪ ﺍﺧﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻳﻨﻘﺺ ﺗﺮﻛﻪ ﻣﻦ ﻋﺪﺩ ﺍﳊﺮﻭﻑ ﺷﻴﺌﺎ‪ ،‬ﻟﻘﻴﺎﻡ ﺍﻟﻴﺎﺀ‬
‫ﻣﻘﺎﻣﻪ‪.‬‬
‫ﺐ﴾ "ﺃﻥ" ﺍﻷﻭﱃ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﺃﹶﻥ ‪‬ﺗ ﹾﺬ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ِﻪ﴾ ﻭ﴿ﺃﹶﻥ ‪‬ﻳ ﹾﺄﻛﹸ ﹶﻠﻪ‪ ‬ﺍﻟ ﱢﺬﹾﺋ ‪‬‬
‫ﺑـ"ﳛﺰﻧﲏ" ﻭ"ﺃﻥ" ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑـ"ﺃﺧﺎﻑ"‪ ،‬ﻭﺍﳋﺎﺳﺮﻭﻥ‪ :‬ﺍﳍﺎﻟﻜﻮﻥ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺐ ‪‬ﻭﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﹶﻟﺘ‪‬ﻨ‪‬ﺒﹶﺌ‪‬ﻨﻬ‪ ‬ﻢ‬
‫ﺠ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬‬
‫ﺠ ‪‬ﻌﻠﹸﻮ ‪‬ﻩ ﻓِﻲ ﹶﻏﻴ‪‬ﺎ‪‬ﺑ ِ‬
‫﴿ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﹶﺫ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ِﻪ ‪‬ﻭﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﺍ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ِﺇﻧ‪‬ﺎ‬ ‫‪Ò‬‬ ‫‪‬ﻭﺟ‪‬ﺎﺀُﻭﺍ ﹶﺃﺑ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﻋﺸ‪‬ﺎ ًﺀ ‪‬ﻳ ‪‬ﺒﻜﹸﻮ ﹶﻥ‬ ‫‪Ò‬‬ ‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ‬
‫ِﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻫ ‪‬ﻢ ‪‬ﻫﺬﹶﺍ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺖ ِﺑﻤ‪ ‬ﺆ ِﻣ ٍﻦ ﱠﻟﻨ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹸﻛﻨ‪‬ﺎ‬
‫ﺐ ‪‬ﻭﻣ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﻒ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﻣﺘ‪‬ﺎ ِﻋﻨ‪‬ﺎ ﹶﻓﹶﺄ ﹶﻛ ﹶﻠﻪ‪ ‬ﺍﻟ ﱢﺬﹾﺋ ‪‬‬
‫ﺴ‪‬ﺘِﺒﻖ‪ ‬ﻭ‪‬ﺗ ‪‬ﺮ ﹾﻛﻨ‪‬ﺎ ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﹶﺫ ‪‬ﻫ ‪‬ﺒﻨ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧﻔﹸﺴ‪‬ﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ‬
‫ﺏ ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ﹾﻞ ‪‬ﺳ ‪‬ﻮﹶﻟ ‪‬‬
‫ﺼ ِﻪ ِﺑ ‪‬ﺪ ٍﻡ ﹶﻛ ِﺬ ٍ‬
‫‪‬ﻭﺟ‪‬ﺎﺀُﻭﺍ ‪‬ﻋﻠﹶﻰ ﹶﻗﻤِﻴ ِ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺻ‪‬ﺎ ِﺩ ِﻗ ‪‬‬
‫ﺼﻔﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١٨-١٥:‬‬
‫ﺴ‪‬ﺘﻌ‪‬ﺎ ﹸﻥ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﺗ ِ‬
‫ﷲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺼ ‪‬ﺒﺮ‪ ‬ﺟﻤِﻴﻞﹲ ﻭ‪‬ﺍ ُ‬
‫ﹶﻓ ‪‬‬
‫﴿ ‪‬ﻭﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ِﻪ﴾ ﺃﻱ ﺇﱃ ﻳﻮﺳﻒ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﺃﻋﻄﺎﻩ ﺍﷲ ﺍﻟﻨﺒﻮﺓ ﻭﻫﻮ ﰲ ﺍﳉﺐ‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ﴾ ﻗﻮﻻﻥ؛ ﺃﺣﺪﳘﺎ‪ :‬ﻭﻫﻢ ﻻ‬
‫﴿ﹶﻟﺘ‪‬ﻨ‪‬ﺒﹶﺌ‪‬ﻨﻬ‪ ‬ﻢ﴾ ﺃﻱ ﻟﺘﺨﱪ‪‬ﻢ‪ ،‬ﻭﰲ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻳﺸﻌﺮﻭﻥ ﺑﺄﻧﻪ ﺃﻭﺣﻲ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻵﺧﺮ‪ :‬ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ ﺃﻧﻪ ﻳﻮﺳﻒ ﰲ ﻭﻗﺖ ﻳﻨﺒﺌﻬﻢ‬
‫ﺑﺄﻣﺮﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻭﺣﻴﻨﺎ ﺇﱃ ﻳﻌﻘﻮﺏ‪ ،‬ﻭﺟﻮﺍﺏ "ﳌﺎ" ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻛﱪ ﻣﺎ ﻗﺼﺪﻭﻩ‪،‬‬
‫=‬
‫ﻭﳚﻠﺲ ﻋﻠﻰ ﻛﺮﺳﻲ‪ ،‬ﻭﻳﺘﻠﻮ ﻭﻫﻢ ﻳﻀﺒﻄﻮﻥ ﻋﻨﻪ ﺣﱴ ﺍﻟﻮﻗﻮﻑ‪ .‬ﻗﺎﻝ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪:‬‬
‫ﲰﻌﺖ ﺍﻟﻜﺴﺎﺋﻲ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﺮﺗﲔ‪ .‬ﻭﻋﻦ ﺧﻠﻒ‪ ،‬ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺃﺣﻀﺮ ﺑﲔ ﻳﺪﻱ‬
‫ﺍﻟﻜﺴﺎﺋﻲ ﻭﻫﻮ ﻳﺘﻠﻮ‪ ،‬ﻭﻳﻨﻘﻄﻌﻮﻥ ﻋﻠﻰ ﻗﺮﺍﺀﺗﻪ ﻣﺼﺎﺣﻔﻬﻢ‪ .‬ﺗﻼ ﻋﻠﻴﻪ‪ :‬ﺃﺑﻮ ﻋﻤﺮ ﺍﻟﺪﻭﺭﻱ‪ ،‬ﻭﺃﺑﻮ‬
‫ﺍﳊﺎﺭﺙ ﺍﻟﻠﻴﺚ‪ ،‬ﻭﻧﺼﲑ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺮﺍﺯﻱ‪ ،‬ﻭﻗﺘﻴﺒﺔ ﺑﻦ ﻣﻬﺮﺍﻥ ﺍﻷﺻﺒﻬﺎﱐ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺃﰊ‬
‫ﺳﺮﻳﺞ‪ ،‬ﻭﺃﲪﺪ ﺑﻦ ﺟﺒﲑ ﺍﻷﻧﻄﺎﻛﻲ‪ ،‬ﻭﺃﺑﻮ ﲪﺪﻭﻥ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﻋﻴﺴﻰ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺸﻴﺰﺭﻱ‪ .‬ﻭﻟﻪ‬
‫ﻋﺪﺓ ﺗﺼﺎﻧﻴﻒ ﻣﻨﻬﺎ‪ :‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻛﺘﺎﺏ ﰲ ﺍﻟﻘﺮﺍﺀﺍﺕ‪ ،‬ﻭﻛﺘﺎﺏ ﺍﻟﻨﻮﺍﺩﺭ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﳐﺘﺼﺮ ﰲ‬
‫ﺍﻟﻨﺤﻮ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ‪ .‬ﻛﺎﻥ ﺍﻟﻜﺴﺎﺋﻲ ﺫﺍ ﻣﻨـﺰﻟﺔ ﺭﻓﻴﻌﺔ ﻋﻨﺪ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻭﺃﺩﺏ ﻭﻟﺪﻩ ﺍﻷﻣﲔ‪ ،‬ﻭﻧﺎﻝ‬
‫ﺟﺎﻫﺎ ﻭﺃﻣﻮﺍﻻ‪ .‬ﺳﺎﺭ ﻣﻊ ﺍﻟﺮﺷﻴﺪ‪ ،‬ﻓﻤﺎﺕ ﺑﺎﻟﺮﻱ ﺑﻘﺮﻳﺔ ﺃﺭﻧﺒﻮﻳﺔ ﺳﻨﺔ ﺗﺴﻊ ﻭﲦﺎﻧﲔ ﻭﻣﺎﺋﺔ ﻋﻦ‬
‫ﺳﺒﻌﲔ ﺳﻨﺔ‪ ،‬ﻭﰲ ﺗﺎﺭﻳﺦ ﻣﻮﺗﻪ ﺃﻗﻮﺍﻝ‪ ،‬ﻓﻬﺬﺍ ﺃﺻﺤﻬﺎ‪.‬‬
‫‪٣٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻮﺍﻭ ﻣﻘﺤﻤﺔ‪ ،‬ﻭﺍﳌﻌﲎ‪" :‬ﻭﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻪ"‪ ،‬ﻭ﴿ ِﻋﺸ‪‬ﺎ ًﺀ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻭﻑ‪،‬‬
‫ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ ﺍﳌﻀﻤﺮ ﰲ ﴿ﺟ‪‬ﺎﺀُﻭﺍ﴾‪.‬‬
‫ﺐ﴾ ﻭﻣﺎ ﺃﻧﺖ‬ ‫ﺴ‪‬ﺘِﺒﻖ‪ ﴾‬ﺃﻱ ﻧﻨﺘﻀﻞ ﻣﻦ ﺍﻟﺴﺒﺎﻕ ﰲ ﺍﻟﺮﻣﻲ‪ ﴿ ،‬ﹶﻓﹶﺄ ﹶﻛ ﹶﻠﻪ‪ ‬ﺍﻟ ﱢﺬﹾﺋ ‪‬‬ ‫ﻭ﴿‪‬ﻧ ‪‬‬
‫ﲟﺼﺪﻕ ﻟﻨﺎ‪ ،‬ﻭﻟﻮ ﻛﻨﺎ ﻋﻨﺪﻙ ﻣﻦ ﺃﻫﻞ ﺍﻟﺼﺪﻕ ﻻ‪‬ﻤﺘﻨﺎ ﰲ ﻳﻮﺳﻒ ﶈﺒﺘﻚ ﺇﻳﺎﻩ‪ ،‬ﻭﻇﻨﻨﺖ‬
‫ﺏ﴾ ﺃﻱ ﻣﻜﺬﻭﺏ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻭﺻﻒ ﺑﺎﳌﺼﺪﺭ ﻋﻠﻰ ﺗﻘﺪﻳﺮ‬ ‫ﺃﻧﺎ ﻗﺪ ﻛﺬﺑﻨﺎﻙ‪ ،‬ﻭ﴿ِﺑ ‪‬ﺪ ٍﻡ ﹶﻛ ِﺬ ٍ‬
‫"ﺫﻱ ﻛﺬﺏ"‪ ،‬ﺍﻟﻔﺮﺍﺀ ﳚﻌﻞ ﺍﳌﺼﺪﺭ ﻭﺍﻗﻌﺎ ﻣﻮﻗﻊ ﻣﻔﻌﻮﻝ‪ ،‬ﻛﻤﺎ ﻳﻘﻊ ﻣﻔﻌﻮﻝ ﻣﻮﻗﻊ‬
‫ﺍﳌﺼﺪﺭ‪ ،‬ﻣﻦ ﻗﻮﳍﻢ‪" :‬ﻟﻴﺲ ﻟﻪ ‪‬ﻋﻘﹾﺪ ﺭ‪‬ﺃﻱ‪ ،‬ﺃﻱ ﻣﻌﻘﻮﺩ ﺭ‪‬ﺃﻱ"‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ)‪ :(١‬ﻛﺎﻥ ﺩﻡ ﺳﺨﻠﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻟﻮ ﺃﻛﻠﻪ ﺍﻟﺬﺋﺐ ﳋﺮﻕ ﺍﻟﻘﻤﻴﺺ ﻭﻗﺮﺃ‬
‫ﺍﳊﺴﻦ‪" :‬ﺩﻡ ﻛﺬﺏ" ﺑﺎﻟﺪﺍﻝ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺘﺢ)‪ :(٢‬ﺃﺻﻞ ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﻫﻮ ﺍﻟﻔﻮﻑ‪،‬‬
‫ﺃﻋﲏ ﺍﻟﺒﻴﺎﺽ ﺍﻟﺬﻱ ﳜﺮﺝ ﻋﻠﻰ ﺃﻇﻔﺎﺭ ﺍﻷﺣﺪﺍﺙ‪ ،‬ﻓﻜﺄﻧﻪ ﺩﻡ ﻗﺪ ﺃﺛﺮ ﰲ ﻗﻤﻴﺼﻪ‪ ،‬ﻓﻠﺤﻘﺘﻪ‬
‫ﺃﻋﺮﺍﺿﻪ ﻛﺎﻟﻨﻘﺶ ﻋﻠﻴﻪ‪.‬‬
‫ﺖ﴾ ﺃﻱ‪ :‬ﺯﻳﻨﺖ ﴿ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧﻔﹸﺴ‪‬ﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﰲ ﻗﺼﺔ ﻳﻮﺳﻒ‪،‬‬ ‫﴿ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ﹾﻞ ‪‬ﺳ ‪‬ﻮﹶﻟ ‪‬‬
‫ﺼ ‪‬ﺒﺮ‪ ‬ﺟﻤِﻴﻞﹲ﴾ ﺃﻱ‪ :‬ﺻﱪ ﻻ ﺷﻜﻮﻯ ﻓﻴﻪ ﺇﱃ ﺍﻟﻨﺎﺱ‪" ،‬ﺻﱪ ﲨﻴﻞ" ﻣﺮﻓﻮﻉ ﻣﻦ‬ ‫﴿ ﹶﻓ ‪‬‬
‫ﻭﺟﻬﲔ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻓﺸﺄﱐ ﺻﱪ ﲨﻴﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻋﺘﻘﺪﻩ ﺻﱪ ﲨﻴﻞ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ‪:‬‬
‫ﻓﺼﱪﻱ ﺻﱪ ﲨﻴﻞ؛ ﻧﻌﺖ ﻟﻠﺼﱪ‪ ،‬ﺫﻛﺮﻩ ﻗﻄﺮﺏ)‪ ،(٣‬ﻭﳚﻮﺯ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﱂ ﻳﻘﺮﺃ ﺑﻪ ﻋﻠﻰ‬

‫)‪ (١‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ‪ ،‬ﺣﱪ ﺍﻷﻣﺔ ﻭﺻﺤﺎﰊ ﺟﻠﻴﻞ ﻭﺗﺮﲨﺎﻥ‪ ،‬ﻭﻟﺪ ﲟﻜﺔ‪،‬‬
‫ﻭﻻﺯﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺭﻭﻯ ﻋﻨﻪ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ‪.‬‬
‫)‪ (٢‬ﺇﻣﺎﻡ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﻋﺜﻤﺎﻥ ﺑﻦ ﺟﲏ ﺍﳌﻮﺻﻠﻲ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ‪ .‬ﻭﻟﺪ ﻗﺒﻞ ﺍﻟﺜﻼﺛﲔ‬
‫ﻭﺛﻼﺙ ﻣﺎﺋﺔ‪ .‬ﻛﺎﻥ ﺃﺑﻮﻩ ﳑﻠﻮﻛﺎ ﺭﻭﻣﻴﺎ ﻟﺴﻠﻴﻤﺎﻥ ﺑﻦ ﻓﻬﺪ ﺍﳌﻮﺻﻠﻲ‪ .‬ﻭﻟﻪ ﺗﺮﲨﺔ ﻃﻮﻳﻠﺔ ﰲ "ﺗﺎﺭﻳﺦ‬
‫ﺍﻷﺩﺑﺎﺀ" ﻟﻴﺎﻗﻮﺕ‪ .‬ﻟﺰﻡ ﺃﺑﺎ ﻋﻠﻲ ﺍﻟﻔﺎﺭﺳﻲ ﺩﻫﺮﺍ‪ ،‬ﻭﺳﺎﻓﺮ ﻣﻌﻪ ﺣﱴ ﺑﺮﻉ ﻭﺻﻨﻒ‪ ،‬ﻭﺳﻜﻦ ﺑﻐﺪﺍﺩ‪،‬‬
‫ﺼﺮِﻳﻒ"‪ ،‬ﻭ"ﺍﻟﺘﻠﻘﲔ ﰲ ﺍﻟﻨﺤﻮ"‪،‬‬ ‫ﻭﲣﺮﺝ ﺑﻪ ﺍﻟﻜﺒﺎﺭ‪ .‬ﻭﻟﻪ "ﺳﺮ ﺍﻟﺼﻨﺎﻋﺔ" ﻭ"ﺍﻟﻠﱡﻤﻊ"‪ ،‬ﻭ"ﺍﻟ‪‬ﺘ ‪‬‬
‫ﻭ"ﺍﻟﺘﻌﺎﻗﺐ"‪ ،‬ﻭ"ﺍﳋﺼﺎﺋﺺ"‪ ،‬ﻭ"ﺍﳌﻘﺼـﻮﺭ ﻭﺍﳌﻤﺪﻭﺩ"‪ ،‬ﻭ"ﻣﺎ ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ"‪ ،‬ﻭ"ﺇﻋﺮﺍﺏ‬
‫ﺍﳊﻤﺎﺳﺔ"‪ ،‬ﻭ"ﺍﶈﺘﺴﺐ ﰲ ﺍﻟﺸﻮﺍﺫ"‪ .‬ﺧﺪﻡ ﻋﻀﺪ ﺍﻟﺪﻭﻟﺔ ﻭﺍﺑﻨﻪ‪ ،‬ﻭﻗﺮﺃ ﻋﻠﻰ ﺍﳌﺘﻨﱯ "ﺩﻳﻮﺍﻧﻪ"‪،‬‬
‫ﻭﺷﺮﺣﻪ‪ ،‬ﻭﻟﻪ ﳎﻠﺪ ﰲ ﺷﺮﺡ ﺑﻴﺖ ﻟﻌﻀﺪ ﺍﻟﺪﻭﻟﺔ‪ .‬ﺃﺧﺬ ﻋﻨﻪ‪ :‬ﺍﻟﺜﻤﺎﻧﻴﲏ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺍﻟﺒﺼﺮﻱ‪.‬‬
‫ﺗﻮﰲ ﰲ ﺻﻔﺮ ﺳﻨﺔ ﺍﺛﻨﺘﲔ ﻭﺗﺴﻌﲔ ﻭﺛﻼﺙ ﻣﺎﺋﺔ‪.‬‬
‫)‪ (٣‬ﳏﻤﺪ ﺑﻦ ﺍﳌﺴﺘﻨﲑ‪ ،‬ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﻘﻄﺮﺏ‪ ،‬ﻻﺯﻡ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﻛﺎﻥ ﻳﺪﰿ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﺫﺍ‬
‫=‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٤٠‬‬
‫ﺍﳌﺼﺪﺭ ﻋﻠﻰ ﺗﻘﺪﻳﺮ‪ :‬ﻓﺄﻧﺎ ﺃﺻﱪ ﺻﱪﺍ‪ ،‬ﻭﺍﻟﺮﻓﻊ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﺑﺄﻣﺮ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺃﻣﺮﺍ ﻟﻜﺎﻥ ﺍﻻﺧﺘﻴﺎﺭ ﻓﻴﻪ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﺒﺘﺪﺃ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻓﺼﱪ ﲨﻴﻞ ﺃﻭﱃ‬
‫ﻣﻦ ﺍﳉﺰﻉ‪ ،‬ﻭﺃﻧﺸﺪﻭﺍ ﰲ ﺍﻟﺮﻓﻊ‪:‬‬
‫ﻯ‬
‫ﺴ ‪‬ﺮ ‪‬‬
‫ﱄ ﲨﻠﻲ ﻃﻮﻝ ﺍﻟ ‪‬‬
‫ﻳﺸﻜﻮ ﺇ ﱠ‬
‫ـﻜ ‪‬ﻰ‬
‫ﺸ‪‬ﺘ َ‬
‫ﱄ ﺍﳌ ‪‬‬
‫ﻳـﺎ ﲨﻠﻲ ﻟﻴﺲ ﺇ ﱠ‬
‫ﺻـﱪ ﺟـﻤﻴﻞ ِﻓﻜﻼﻧﺎ ‪‬ﻣ ‪‬ﺒ‪‬ﺘﻠﻰ‬
‫ﺴ‪‬ﺘﻌ‪‬ﺎ ﹸﻥ﴾ ﺃﻱ‪ :‬ﺑﻪ ﺃﺳﺘﻌﲔ‪ ﴿ ،‬ﻋﻠﹶﻰ‬ ‫ﷲ ﺍﹾﻟ ‪‬ﻤ ‪‬‬ ‫ﻭ"ﺻﱪﺍ" ﻧﺼﺐ ﻋﻠﻰ‪ :‬ﻓﺄﺻﱪ ﺻﱪﺍ ﴿ﻭ‪‬ﺍ ُ‬
‫ﺼﻔﹸﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺗﻘﻮﻟﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻜﺬﺑﻮﻥ‪.‬‬ ‫ﻣ‪‬ﺎ ‪‬ﺗ ِ‬
‫ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻼﻡ‪‬‬‫ﺸﺮ‪‬ﻯ ‪‬ﻫﺬﹶﺍ ﹸﻏ ﹶ‬ ‫ﺕ ‪‬ﺳﻴ‪‬ﺎ ‪‬ﺭﺓﹲ ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺳﻠﹸﻮﺍ ﻭ‪‬ﺍ ِﺭ ‪‬ﺩﻫ‪ ‬ﻢ ﹶﻓﹶﺄ ‪‬ﺩﻟﹶﻰ ‪‬ﺩﹾﻟ ‪‬ﻮﻩ‪ ‬ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺑ ‪‬‬
‫‪ ‬ﻭﺟ‪‬ﺎ َﺀ ‪‬‬
‫ﺲ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌﺪ‪‬ﻭ ‪‬ﺩ ٍﺓ‬‫ﺨ ٍ‬‫ﷲ ‪‬ﻋﻠِﻴﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪ Ò‬ﻭ ‪‬ﺷ ‪‬ﺮ ‪‬ﻭﻩ‪ِ ‬ﺑﹶﺜ ‪‬ﻤ ٍﻦ ‪‬ﺑ ‪‬‬ ‫‪‬ﻭﹶﺃ ‪‬ﺳﺮ‪‬ﻭ ‪‬ﻩ ِﺑﻀ‪‬ﺎ ‪‬ﻋ ﹰﺔ ﻭ‪‬ﺍ ُ‬
‫‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﺰ‪‬ﺍ ِﻫﺪِﻳ ‪‬ﻦ﴾]ﺍﻵﻳﺎﺕ‪.[٢٠-١٩ :‬‬
‫﴿ ‪‬ﺳﻴ‪‬ﺎ ‪‬ﺭﺓﹲ﴾ ﺃﻱ‪ :‬ﻗﻮﻡ ﻳﺴﲑﻭﻥ‪ ،‬ﻭ﴿ﻭ‪‬ﺍ ِﺭ ‪‬ﺩﻫ‪ ‬ﻢ﴾ ﺍﻟﺬﻱ ﻳﺮﺩ ﺍﳌﺎﺀ ﻟﻴﺴﺘﻘﻲ ﳍﻢ‪ ﴿ ،‬ﹶﻓﹶﺄ ‪‬ﺩﻟﹶﻰ‬
‫ﻱ ﻫﺬﺍ ﻏﻼﻡ؛ ﻭﺫﻟﻚ ﺃﻥ ﻳﻮﺳﻒ ﺗﻌﻠﻖ‬ ‫‪‬ﺩﹾﻟ ‪‬ﻮﻩ‪ ،﴾‬ﺃﻱ‪ :‬ﺃﺭﺳﻞ ﺩﻟﻮﻩ ﻟﻴﻤﻸﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﻳﺎ ﺑﺸﺮﺍ ‪‬‬
‫ﺸﺮ‪‬ﻯ ﻋﻠﻰ "ﹸﻓ ‪‬ﻌﻠﹶﻰ" ﻣﻦ ﻏﲑ ﺇﺿﺎﻓﺔ‪ ،‬ﻭﻗﺮﺃ‬ ‫ﺑﺎﳊﺒﻞ ﺣﲔ ﺃﺭﺳﻠﻪ‪ ،‬ﻭﻗﺮﺃ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ‪‬ﺑ ‪‬‬
‫ﺍﻟﺒﺎﻗﻮﻥ‪" :‬ﺑﺸﺮﺍﻱ"؛ ﺑﻴﺎﺀ ﻣﻔﺘﻮﺣﺔ ﺑﻌﺪ ﺍﻷﻟﻒ ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ‪‬ﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻌﻠﻰ‬
‫ﺃﻥ ﺍﳌﺮﺍﺩ‪" :‬ﻳﺎ ﺑﺸﺎﺭﰐ"‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻷﻟﻒ ﺃﻟﻒ ﺗﺄﻧﻴﺚ‪ ،‬ﻓﺄﺗﻮﺍ ﺑﻴﺎﺀ ﺍﻹﺿﺎﻓﺔ ﺑﻌﺪﻫﺎ‪،‬‬
‫ﻭﺗﺮﻛﻮﻫﺎ ﻣﻔﺘﻮﺣﺔ ﻟﺴﻜﻮﻥ ﺍﻷﻟﻒ‪ ،‬ﻣﺜﻞ‪" :‬ﺭﺅﻳﺎﻱ" ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﰲ‬
‫ﻣﻮﺿﻊ ﻧﺼﺐ ﻷﻧﻪ ﻣﻨﺎﺩﻯ ﻣﻀﺎﻑ‪.‬‬

‫=‬
‫ﺧﺮﺝ ﺭﺁﻩ ﻋﻠﻰ ﺑﺎﺑﻪ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎ ﺃﻧﺖ ﻗﻄﺮﺏ ﻟﻴﻞ‪ ،‬ﻓﻠﻘﺐ ﺑﻪ‪ ،‬ﺃﺧﺬ ﻋﻦ ﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ‪.‬‬
‫ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺍﳌﺜﻠﺚ‪ ،‬ﺍﻟﻨﻮﺍﺩﺭ‪ ،‬ﺍﻟﻌﻠﻞ ﰲ ﺍﻟﻨﺤﻮ‪ ،‬ﺍﻷﺿﺪﺍﺩ‪ ،‬ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﺍﳌﺼﻨﻒ ﺍﻟﻐﺮﻳﺐ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٢٠٦‬ﻫـ‪.‬‬
‫‪٤١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﻷﺧﺮﻯ ﻓﻌﻠﻰ ﺃﻧﻪ ﺍﺳﻢ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﻘﺪ ﺭﻭﻱ ﻋﻦ ﺍﻟﺴﺪﻱ)‪:(١‬‬
‫ﺸﺮ‪‬ﻯ"‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﺿﺎﻑ ﺍﻟﺒﺸﺮﻯ ﺇﱃ‬ ‫ﻓﻨﺎﺩﻯ ﺍ ﹸﳌﺪ‪‬ﱄ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﲰﻪ "‪‬ﺑ ‪‬‬
‫ﻧﻔﺴﻪ‪ ،‬ﰒ ﺣﺬﻑ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﻭﻫﻮ ﻳﺮﻳﺪﻫﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻻﺣﺘﻮﺍﺀ ﻋﻠﻰ ﺍﳌﻌﻨﻴﲔ‪ ،‬ﻭﻫﻮ‬
‫ﺃﻭﻓﻘﻬﻤﺎ ﳋﻂ ﺍﳌﺼﺤﻒ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﻣﺒﻨﻴﺎ ﻋﻠﻰ ﺍﻟﻀﻢ‪ ،‬ﻷﻧﻪ ﻣﻨﺎﺩﻯ ﻣﻔﺮﺩ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺇﳕﺎ ﻧﺎﺩﻯ ﺍﻟﺒﺸﺮﻯ؛ ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺃﻳﺘﻬﺎ ﺍﻟﺒﺸﺮﻯ ﻫﺬﺍ ﺯﻣﺎﻧﻚ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ‬
‫ﺴ ‪‬ﺮ ﹰﺓ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻌﺒ‪‬ﺎﺩ﴾)‪ (٢‬ﺑﺎﻟﺘﻨﻮﻳﻦ؛ ﻛﺄﻧﻪ ﻧﺎﺩﻯ ﺍﳊﺴﺮﺓ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ‬
‫ﺍﳌﻌﲎ ﻗﺮﺃ ﺍﻟﻘﺮﺍﺀ‪﴿ :‬ﻳ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﺃﰊ ﺇﺳﺤﺎﻕ)‪ (٣‬ﻭﻏﲑﻩ ﺑﻴﺎﺀ ﻣﺸﺪﺩﺓ ﻣﻦ ﻏﲑ ﺃﻟﻒ‪ ،‬ﻭﻋﻠﺔ ﺫﻟﻚ ﺃﻥ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﺣﻘﻬﺎ ﺃﻥ‬
‫ﻳﻨﻜﺴﺮ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﰲ ﺍﻷﻟﻒ ﻗﻠﺒﺖ ﻳﺎﺀ‪ ،‬ﻭﺃﺩﻏﻤﺖ ﰲ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ‪،‬‬
‫ﻭﻣﺜﻞ "ﻫﺪﺍﻱ"‪.‬‬
‫﴿ ‪‬ﻭﹶﺃ ‪‬ﺳﺮ‪‬ﻭ ‪‬ﻩ ِﺑﻀ‪‬ﺎ ‪‬ﻋ ﹰﺔ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﺇﺧﻮﺗﻪ ﺣﻀﺮﻭﺍ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻏﻼﻡ ﻟﻨﺎ‬
‫ﺃﺑﻖ)‪ ،(٤‬ﻓﺎﺷﺘﺮﻭﻩ ﻣﻨﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﺃﺳﺮﻭﻩ ﺑﻜﺘﻤﺎﻥ ﺃﻧﻪ ﺃﺧﻮﻫﻢ ﻭﺍﻟﺒﻀﻌﺔ‪ :‬ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺍﳌﺎﻝ‬
‫ﲡﻌﻞ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﻳﻮﺳﻒ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﻣﺒﻀﻮﻋﺎ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﺃﺳﺮﻭﻩ‪ :‬ﺟﺎﻋﻠﻴﻪ ﺑﻀﺎﻋﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻟﻮﺍﺭﺩ ﺍﻟﺬﻱ ﺍﻟﺘﻘﻄﻪ ﻗﺎﻝ ﻟﻠﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻪ‪ :‬ﺇﻥ‬
‫ﷲ ‪‬ﻋﻠِﻴﻢ‪‬‬
‫ﺳﺄﻟﻜﻢ ﺃﺻﺤﺎﺑﻜﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﻓﻘﻮﻟﻮﺍ‪ :‬ﺃﺑﻀﻌﻨﺎﻩ ﺃﻫﻞ ﺍﳌﺎﺀ ﻟﻨﺒﻴﻌﻪ ﲟﺼﺮ‪﴿ ،‬ﻭ‪‬ﺍ ُ‬
‫ِﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺑﻴﻮﺳﻒ ﻭﺃﺑﻴﻪ‪.‬‬
‫﴿ ‪‬ﻭ ‪‬ﺷ ‪‬ﺮ ‪‬ﻭﻩ‪ ﴾‬ﺃﻱ‪ :‬ﺑﺎﻋﻪ ﺇﺧﻮﺗﻪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﺍﻟﺬﻳﻦ ﺑﺎﻋﻮﻩ ﻫﻢ‬
‫ﺲ﴾ ﺃﻱ‪ :‬ﺧﺴﻴﺲ‪ ،‬ﲞﺲ ﺑﻪ ﺍﻟﺒﺎﺋﻊ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ‬ ‫ﺨ ٍ‬‫ﺍﻟﺬﻳﻦ ﺃﺧﺮﺟﻮﻩ ﻣﻦ ﺍﻟﺒﺌﺮ ﴿ِﺑﹶﺜ ‪‬ﻤ ٍﻦ ‪‬ﺑ ‪‬‬
‫ﻋﺒﺎﺱ‪" :‬ﺣﺮﺍﻡ" ﴿ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ ‪‬ﻣ ‪‬ﻌﺪ‪‬ﻭ ‪‬ﺩ ٍﺓ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻧﺖ ﻋﺸﺮﻭﻥ ﺩﺭﳘﺎ‪ ،‬ﻭﻋﻦ‬

‫)‪ (١‬ﻫﻮ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺴﺪﻱ‪ ،‬ﺗﺎﺑﻌﻲ‪ ،‬ﺣﺠﺎﺯﻱ ﺍﻷﺻﻞ‪ ،‬ﻛﺎﻥ ﺇﻣﺎﻣﺎ ﻋﺎﺭﻓﺎ ﺑﺎﻟﻮﻗﺎﺋﻊ‬
‫ﻭﺃﻳﺎﻡ ﺍﻟﻨﺎﺱ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٢٨‬ﻫـ‪.‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﻳﺲ‪ :‬ﺁﻳﺔ ‪.٣٠‬‬
‫)‪ (٣‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﳊﻀﺮﻣﻲ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺃﺑﻮ ﲝﺮ ﺑﻦ ﺃﰊ ﺇﺳﺤﺎﻕ‪ ،‬ﺃﺣﺪ ﺃﺋﻤﺔ‬
‫ﺍﻟﻘﺮﺍﺀﺍﺕ ﻭﺍﻟﻌﺮﺑﻴﺔ ﺃﺧﺬ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﳛﲕ ﺑﻦ ﻳﻌﻤﺮ‪ ،‬ﻭﻧﺼﺮ ﺑﻦ ﻋﺎﺻﻢ‪ ،‬ﻭﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ ﻋﻦ‬
‫ﺟﺪﻩ‪ .‬ﻣﺎﺕ ﺳﻨﺔ ‪١٢٧‬ﻫـ‪.‬‬
‫)‪ (٤‬ﺃﺑﻖ ﻳﺄﺑﻖ ﺃﺑﻘﺎ ﻭﺇﺑﺎﻗﺎ ﻓﻬﻮ ﺁﺑﻖ‪ :‬ﻫﺮﺏ‪.‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٤٢‬‬
‫ﺍﻟﺴﺪﻱ‪ :‬ﺍﺛﻨﺎﻥ ﻭﻋﺸﺮﻭﻥ ﺩﺭﳘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﻮﺍ ﻻ ﻳﺰﻧﻮﻥ ﺍﻟﺪﺭﺍﻫﻢ ﺣﱴ ﺗﺒﻠﻎ ﺃﻭﻗﻴﺔ‪،‬‬
‫ﻭﺃﻭﻗﻴﺘﻬﻢ ﺃﺭﺑﻌﻮﻥ ﺩﺭﳘﺎ‪ ،‬ﻓﻠﺬﻟﻚ ﻗﺎﻝ‪ ﴿ :‬ﻣ ‪‬ﻌﺪ‪‬ﻭ ‪‬ﺩ ٍﺓ﴾ ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻗﻠﻴﻠﺔ‪ ،‬ﻷﻥ ﺍﻟﻜﺜﲑ ﻗﺪ‬
‫ﳝﺘﻨﻊ ﻣﻦ ﻋﺪﺩﻩ ﻟﻜﺜﺮﺗﻪ‪ ،‬ﻭ﴿ ‪‬ﺩﺭ‪‬ﺍ ِﻫ ‪‬ﻢ﴾ ﰲ ﻣﻮﺿﻊ ﺧﻔﺾ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ "ﲦﻦ"‪.‬‬
‫﴿ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﺰ‪‬ﺍ ِﻫﺪِﻳ ‪‬ﻦ﴾ ﻳﻘﻮﻝ‪ :‬ﱂ ﻳﻌﻠﻤﻮﺍ ﻣﻨـﺰﻟﺘﻪ ﻣﻦ ﺍﷲ‪ ،‬ﻭ﴿ﻓِﻴ ِﻪ﴾ ﻟﻴﺴﺖ‬
‫ﺑﺼﻠﺔ ﻟﻠﺰﺍﻫﺪﻳﻦ‪ ،‬ﻭﺇﳕﺎ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻭﻛﺎﻧﻮﺍ ﺯﺍﻫﺪﻳﻦ ﻓﻴﻪ ﻣﻦ ﺍﻟﺰﺍﻫﺪﻳﻦ‪ ،‬ﻭﺟﺎﺯ ﺫﻟﻚ؛ ﻷﻥ‬
‫ﺍﻟﻈﺮﻭﻑ ﺃﻗﻮﻯ ﻣﻦ ﺣﺬﻑ ﺍﻟﻌﺎﻣﻞ ﻣﻦ ﻏﲑﻫﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺼ ‪‬ﺮ ِﻻ ‪‬ﻣ ‪‬ﺮﹶﺃِﺗ ِﻪ ﹶﺃ ﹾﻛ ِﺮﻣِﻲ ‪‬ﻣ ﹾﺜﻮ‪‬ﺍ ‪‬ﻩ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻨ ﹶﻔ ‪‬ﻌﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ‬
‫﴿ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ ﺍ ‪‬ﺷ‪‬ﺘﺮ‪‬ﺍ ‪‬ﻩ ﻣِﻦ ‪‬ﻣ ‪‬‬
‫ﷲ‬
‫ﺚ ﻭ‪‬ﺍ ُ‬
‫ﺽ ‪‬ﻭِﻟﻨ‪ ‬ﻌ ﱢﻠ ‪‬ﻤﻪ‪ ‬ﻣِﻦ ‪‬ﺗ ﹾﺄﻭِﻳ ِﻞ ﺍﻷﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﻒ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻚ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ِﻟﻴ‪‬ﻮﺳ‪ ‬‬
‫ﺨ ﹶﺬﻩ‪ ‬ﻭﹶﻟﺪ‪‬ﺍ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻧ‪‬ﺘ ِ‬
‫ﺱ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾]ﺁﻳﺔ‪.[٢١ :‬‬
‫ﻏﹶﺎِﻟﺐ‪ ‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻣ ِﺮ ِﻩ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻣﺜﻮﺍﻩ‪ :‬ﻣﻘﺎﻣﻪ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺃﺣﺴﲏ ﺇﻟﻴﻪ ﰲ ﻃﻮﻝ ﻣﻘﺎﻣﻪ ﻋﻨﺪﻧﺎ ﴿ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻨ ﹶﻔ ‪‬ﻌﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ‬
‫ﻚ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ﴾ ﺃﻱ ﻣﻠﻜﻨﺎﻩ ﺃﺭﺽ ﻣﺼﺮ‪ ،‬ﻭ﴿‪‬ﺗ ﹾﺄﻭِﻳ ِﻞ‬ ‫ﺨ ﹶﺬﻩ‪ ‬ﻭﹶﻟﺪ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﻧﺘﺒﻨﺎﻩ ﴿ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻧ‪‬ﺘ ِ‬
‫ﷲ ﻏﹶﺎِﻟﺐ‪﴾‬‬ ‫ﺚ﴾ ﻋﺒﺎﺭﺓ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻭﻗﻴﻞ‪" :‬ﺗﺄﻭﻳﻞ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻧﺒﻴﺎﺀ" ﺃﻱ‪ :‬ﺍﻟﻜﺘﺐ‪﴿ ،‬ﺍ ُ‬ ‫ﺍﻷﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﺱ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾ ﻏﻴﺒﻪ‪ ،‬ﻭﻣﺎ ﻳﺮﻳﺪ ﲞﻠﻘﻪ‪.‬‬ ‫ﺃﻱ‪ :‬ﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩ ﻣﻦ ﻗﻀﺎﺋﻪ‪ ﴿ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻚ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ﴾ ﺃﻧﻪ ﺷﺒﻪ ﺍﻟﺘﻤﻜﻦ ﻟﻪ ﰲ ﺍﻷﺭﺽ ﺑﺎﻟﺘﻮﻓﻴﻖ‬ ‫ﻭﻭﺟﻪ ﺍﻟﺘﺸﺒﻴﻪ ﰲ ﴿ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻟﻸﺳﺒﺎﺏ ﺍﻟﱵ ﺻﺎﺭ ‪‬ﺎ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﳍﻼﻙ‪ ،‬ﻭﲪﻠﺖ ﺍﻟﻼﻡ ﰲ ﴿ ‪‬ﻭِﻟﻨ‪ ‬ﻌ ﱢﻠ ‪‬ﻤﻪ‪ ﴾‬ﻋﻠﻰ ﻣﻌﲎ‬
‫ﺍﻟﻜﻼﻡ ﺍﳌﺘﻘﺪﻡ ﺑﺘﻘﺪﻳﺮ‪ :‬ﺩﺑﺮﻧﺎ ﺫﻟﻚ ﻟﻨﻤﻜﻨﻪ ﻭﻧﻌﻠﻤﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ‪ Ò‬ﻭﺭ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪‬ﺗﻪ‪‬‬
‫ﺴِﻨ ‪‬‬
‫ﺤِ‬‫ﺠﺰِﻱ ﺍﹾﻟﻤ‪ ‬‬
‫ﻚ ‪‬ﻧ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﺑ ﹶﻠ ﹶﻎ ﹶﺃﺷ‪ ‬ﺪﻩ‪ ‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ‪‬ﻭ ِﻋ ﹾﻠﻤ‪‬ﺎ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﷲ ِﺇ‪‬ﻧﻪ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ‪‬ﻣﻌ‪‬ﺎ ﹶﺫ ﺍ ِ‬
‫ﺖ ﹶﻟ ‪‬‬
‫ﺖ ‪‬ﻫ ‪‬ﻴ ‪‬‬
‫ﺏ ‪‬ﻭﻗﹶﺎﹶﻟ ‪‬‬
‫ﺖ ﺍﻷ‪‬ﺑﻮ‪‬ﺍ ‪‬‬
‫ﺴ ِﻪ ‪‬ﻭ ﹶﻏ ﱠﻠ ﹶﻘ ِ‬
‫ﺍﱠﻟﺘِﻲ ﻫ‪ ‬ﻮ ﻓِﻲ ‪‬ﺑ ‪‬ﻴِﺘﻬ‪‬ﺎ ﻋ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫ﻱ ِﺇ‪‬ﻧﻪ‪ ‬ﹶﻻ ﻳ‪ ‬ﹾﻔ ِﻠﺢ‪ ‬ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٢٣-٢٢ :‬‬
‫ﺴ ‪‬ﻦ ‪‬ﻣ ﹾﺜﻮ‪‬ﺍ ‪‬‬
‫‪‬ﺭﺑ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫﴿‪‬ﺑ ﹶﻠ ﹶﻎ ﹶﺃﺷ‪ ‬ﺪﻩ‪ ﴾‬ﺃﻱ‪ :‬ﺍﻧﺘﻬﻰ ﻣﻨﺘﻬﺎﻩ ﻗﺒﻞ ﺃﻥ ﻳﺄﺧﺬ ﰲ ﺍﻟﻨﻘﺼﺎﻥ‪.‬‬
‫‪٤٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺫﻛﺮﻩ ﺍﺑﻦ ﻗﺘﻴﺒﺔ)‪ (١‬ﻗﺎﻝ‪ :‬ﻭﺃ ‪‬ﺷ ‪‬ﺪ ﺍﻟﻴﺘﻴﻢ ﻏﲑ ﺃﺷﺪ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻠﻔﻈﺎﻥ ﻭﺍﺣ ‪‬ﺪﺍ‪،‬‬
‫ﻷﻥ ﺃﺷﺪ ﺍﻟﺮﺟﻞ ﺍﻻﻛﺘﻬﺎﻝ ﻭﺍﳊﻨﻜﺔ ﻭﺃﻥ ﻳﺸﺘﺪ ﺭﺃﻳﻪ ﻭﻋﻘﻠﻪ‪ ،‬ﻭﺃﺷﺪ ﺍﻟﻐﻼﻡ ﺃﻥ ﻳﺸﺘﺪ‬
‫ﺧﻠﻘﻪ ﻭﻳﺘﻨﺎﻫﻰ ﺷﺒﺎﺑﻪ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪ :‬ﺛﻼﺙ ﻭﺛﻼﺛﻮﻥ ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﳓﻮ ﺳﺒﻊ‬
‫ﻋﺸﺮﺓ ﺇﱃ ﺍﻷﺭﺑﻌﲔ‪.‬‬
‫﴿ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺣ ﹾﻜﻤ‪‬ﺎ ‪‬ﻭ ِﻋ ﹾﻠﻤ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺟﻌﻠﻨﺎﻩ ﺣﻜﻴﻤ‪‬ﺎ ﻋﺎﳌﹰﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺘﻌﻤﻞ ﻋﻠﻤﻪ‪،‬‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﻣﺜﻞ ﻣﺎ ﻭﺻﻔﻨﺎﻩ ﻣﻦ ﺗﻌﻠﻴﻢ ﻳﻮﺳﻒ‬ ‫ﻭﳝﺘﻨﻊ ﻣﻦ ﺍﺳﺘﻌﻤﺎﻝ ﻣﺎ ﳚﻬﻞ ﻓﻴﻪ‪ ﴿ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﲔ﴾‪.‬‬
‫ﺴِﻨ ‪‬‬
‫ﺤِ‬‫ﻧﺜﻴﺐ ﺃﻱ ﴿ﺍﹾﻟﻤ‪ ‬‬
‫ﻭﺭﺍﻭﺩﺕ‪ :‬ﻫﻮ ﻣﻦ ﺭﺍﺩ ﻳﺮﻭﺩ‪ ،‬ﺇﺫﺍ ﺟﺎﺀ ﻭﺫﻫﺐ‪ ،‬ﻭﻣﻨﻪ ﺭﺍﺋﺪ ﺍﻟﻜﻼ ﻷﻧﻪ ﻳﻨﻈﺮ‬
‫ﺖ‬
‫ﻭﻳﻄﻠﺐ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺭﻭﺍﺩﺗﻪ ﻋﻤﺎ ﺃﺭﺍﺩﺕ‪ ،‬ﳑﺎ ﻳﺮﻳﺪ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﴿ ‪‬ﻭ ﹶﻏ ﱠﻠ ﹶﻘ ِ‬
‫ﺏ﴾ ﳐﺎﻓﺔ ﺃﻥ ﻳﻐﺸﺎﻫﺎ ﺃﺣﺪ‪ ،‬ﻭﺍﻟﺘﺸﺪﻳﺪ ﻟﺘﻜﺜﲑ ﺍﻹﻏﻼﻕ ﻭﺍﳌﺒﺎﻟﻐﺔ ﻣﻦ ﺍﻹﻳﺜﺎﻕ‪.‬‬ ‫ﺍﻷ‪‬ﺑﻮ‪‬ﺍ ‪‬‬
‫ﻚ﴾ ﻣﻔﺘﻮﺣﺔ ﺍﳍﺎﺀ ﻣﻀﻤﻮﻣﺔ ﺍﻟﺘﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ‬ ‫ﺖ ﹶﻟ ‪‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪ ﴿ :‬ﻫ ‪‬ﻴ ‪‬‬
‫ﺖ ﻟﻚ" ﻣﻜﺴﻮﺭﺓ ﺍﳍﺎﺀ ﻣﻔﺘﻮﺣﺔ ﺍﻟﺘﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﻣﻔﺘﻮﺣﺔ ﺍﳍﺎﺀ ﻭﺍﻟﺘﺎﺀ‪،‬‬ ‫ﻋﺎﻣﺮ‪ِ " :‬ﻫ‪‬ﻴ ‪‬‬
‫ﻭﻛﻞ ﺫﻟﻚ ﻟﻐﺎﺕ ﲟﻌﲎ‪ :‬ﻫ ﹾﻠ ‪‬ﻢ ﺇﱃ ﻣﺎ ﺃﺩﻋﻮﻙ ﺇﻟﻴﻪ‪.‬‬
‫ﻓﻤﻦ ﻓﺘﺢ ﺍﳍﺎﺀ ﻭﺍﻟﺘﺎﺀ ﻓﻸ‪‬ﺎ ﲟﻨـﺰﻟﺔ ﺍﻷﺻﻮﺍﺕ ﻟﻴﺲ ﻣﻨﻬﺎ ﻓﻌﻞ ﻳﺘﺼﺮﻑ‪ ،‬ﻓﻔﺘﺤﺖ‬
‫ﺍﻟﺘﺎﺀ ﻟﺴﻜﻮ‪‬ﺎ ﻭﺳﻜﻮﻥ ﺍﻟﻴﺎﺀ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻣﺜﻠﻪ "ﺃﻳﻦ" ﻭ"ﻛﻴﻒ"‪ ،‬ﻭﻣﻦ ﻛﺴﺮ ﺍﳍﺎﺀ ﻭﻓﺘﺢ ﺍﻟﺘﺎﺀ‬
‫ﻓﺤﺠﺘﻪ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺿﻢ ﺍﻟﺘﺎﺀ ﻓﻸ‪‬ﺎ ﰲ ﻣﻌﲎ ﺍﻟﻐﺎﻳﺎﺕ‪ ،‬ﻛﺄ‪‬ﺎ ﻗﺎﻟﺖ‪" :‬ﺩﻋﺎﺋﻲ ﻟﻚ"‬
‫ﻓﻠﻤﺎ ﺣﺬﻓﺖ ﺍﻹﺿﺎﻓﺔ ﻭﺗﻀﻤﻨﺖ "ﻫﻴﺖ" ﻣﻌﻨﺎﻩ ﺑﻨﻴﺖ ﻋﻠﻰ ﺍﻟﻀﻢ‪ ،‬ﻭﺍﻟﻔﺘﺢ ﺃﻛﺜﺮ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﺸﺎﻋﺮ‪:‬‬

‫)‪ (١‬ﻫﻮ ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﺘﻴﺒﺔ ﺍﻟﺪﻳﻨﻮﺭﻱ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﻷﺩﺏ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﻟﺪ ﺑﺒﻐﺪﺍﺩ‬
‫ﻭﺳﻜﻦ ﺍﻟﻜﻮﻓﺔ‪ ،‬ﻭﱄ ﻗﻀﺎﺀ ﺍﻟﺪﻳﻨﻮﺭ ﻣﺪﺓ ﻓﻨﺴﺐ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ‪،‬‬
‫ﺃﺩﺏ ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻋﻴﻮﻥ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﺍﻟﺸﻌﺮ ﻭﺍﻟﺸﻌﺮﺍﺀ‪ ،‬ﺗﺄﻭﻳﻞ ﻣﺸﻜﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺗﻔﺴﲑ ﻏﺮﻳﺐ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٢٧٦‬ﻫـ‪.‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٤٤‬‬
‫ﺍﺑـﻦ ﺍﻟﺰﺑﻴـﺮ ﺇﺫﺍ ﺃﺗﻴـﺘﺎ‬ ‫ﺃﺑـﻠﻎ ﺃﻣﻴـﺮ ﺍﳌـﺆﻣﻨﲔ‬
‫ِﺳ ﹾﻠـٌﻢ ﺇﻟﻴﻚ ﻓـﻬﻴﺖ ﻫﻴﺘﺎ‬ ‫ﺇﻥ ﺍﻟـﻌـﺮﺍﻕ ﻭﺃﻫـﻠـﻪ‬
‫ﺃﻱ‪ :‬ﺃﻗﺒﻞ ﻭﺗﻌﺎﻝ‪ ،‬ﻭﺣﻜﻰ ﻗﻄﺮﺏ‪ :‬ﺃﻧﻪ ﺃﻧﺸﺪﻩ ﺑﻌﺾ ﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻟﻄﺮﻓﺔ)‪:(١‬‬
‫ﻣﺎ ﻗﺎﻝ ﺩﺍﻉ ﻣﻦ ﺍﻟﻌﺸﲑﺓ‪ :‬ﻫﻴﺖ‬ ‫ﻟﻴﺲ ﻗﻮﻣﻲ ﺑﺎﻷﺑﻌﺪﻳﻦ ﺇﺫﺍ‬
‫ﻛـﺎﻷﺑـﺎﺑﻴﻞ ﻻ ﻳـﻐﺎﺩﺭ ﺑﻴﺖ‬ ‫ﻫﻢ ﳚﻴﺒـﻮﻥ ﻭﺍﻫﻠﻢ ﺳﺮﻋﺎ‬
‫ﺖ ﻟﻚ" ﻣﻬﻤﻮﺯﺓ ﻣﻦ ﺍﳍﻴﺎﺀ ﻣﻜﺴﻮﺭﺓ ﺍﳍﺎﺀ‬ ‫ﻭﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺮﺃ "ﻭﻫﹾﺌ ‪‬‬
‫ﷲ﴾ ﺃﻱ‪ :‬ﺍﺳﺘﺠﲑ ﺑﺎﷲ ﺃﻥ ﺃﻓﻌﻞ ﻫﺬﺍ‪ ،‬ﻭﻫﻮ ﻣﻨﺼﻮﺏ‬ ‫ﺕ ﻟﻚ‪ ،‬ﻭ﴿ ‪‬ﻣﻌ‪‬ﺎ ﹶﺫ ﺍ ِ‬
‫ﻛﺄ‪‬ﺎ ﻗﺎﻟﺖ‪ :‬ﺗ ‪‬ﻬﻴ‪‬ﺄ ‪‬‬
‫ﻱ﴾‬‫ﺴ ‪‬ﻦ ‪‬ﻣ ﹾﺜﻮ‪‬ﺍ ‪‬‬
‫ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻌﺎﺫﺍ ﻣﻨﻪ ﴿ِﺇ‪‬ﻧﻪ‪ ‬ﺭﺑ‪‬ﻲ﴾ ﻳﻌﲏ ﺍﻟﻌﺰﻳﺰ ﴿ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺃﻱ‪ :‬ﺑﺴﻂ ﻳﺪﻱ‪ ،‬ﻭﺭﻓﻊ ﻣﻨـﺰﻟﱵ‪ ،‬ﻭﻻ ﺃﺧﻮﻧﻪ‪ ،‬ﻭﻗﻴﻞ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺮﺍﺩ ﺃﻥ ﺍﷲ ﺭﰊ‬
‫ﺗﻮﻻﱐ ﰲ ﻃﻮﻝ ﻣﻘﺎﻡ ﻭ﴿ ‪‬ﺭﺑ‪‬ﻲ﴾ ﰲ ﻣﻮﺿﻊ ﺧﱪ ﺇﻧﻪ‪ِ﴿ ،‬ﺇ‪‬ﻧﻪ‪ ‬ﹶﻻ ﻳ‪ ‬ﹾﻔ ِﻠﺢ‪ ﴾‬ﺍﳍﺎﺀ ﻟﻠﺤﺪﻳﺚ‪،‬‬
‫ﻭﻫﻲ ﺍﺳﻢ ﺇﻥ‪ ،‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺍﳋﱪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻑ ‪‬ﻋ ‪‬ﻨﻪ‪‬‬
‫ﺼ ِﺮ ‪‬‬
‫ﻚ ِﻟ‪‬ﻨ ‪‬‬
‫ﺖ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﺑﻬ‪‬ﺎ ﹶﻟ ‪‬ﻮ ﹶﻻ ﺃﹶﻥ ‪‬ﺭﺃﹶﻯ ‪‬ﺑ ‪‬ﺮﻫ‪‬ﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻫ ‪‬ﻤ ‪‬‬
‫ﲔ﴾]ﺁﻳﺔ‪.[٢٤ :‬‬
‫ﺼ‪‬‬
‫ﺨ ﹶﻠ ِ‬
‫ﺤﺸ‪‬ﺎ َﺀ ِﺇ‪‬ﻧﻪ‪ِ ‬ﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩﻧ‪‬ﺎ ﺍﹾﻟﻤ‪ ‬‬
‫ﺍﻟﺴ‪‬ﻮ َﺀ ﻭ‪‬ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺿﺎ‬ ‫ﺖ﴾ ﺑﺎﳌﻌﺼﻴﺔ ﻫﻢ ﻧﻴﺔ ﻭﺍﻋﺘﻘﺎﺩ‪ ،‬ﻭﻫ ‪‬ﻢ ًّ‬
‫ﳘﺎ ﻋﺎﺭ ‪‬‬ ‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ‪ ﴿ :‬ﻫ ‪‬ﻤ ‪‬‬
‫ﺑﻌﺪ ﻃﻮﻝ ﺍﳌﺮﺍﻭﺩﺓ‪ ،‬ﻭﻋﻨﺪ ﺣﻀﻮﺭ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ :‬ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﳌﻔﺴﺮﻭﻥ ﺃﻧﻪ‬
‫ﺟﻠﺲ ﻣﻨﻬﺎ ﳎﻠﺲ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺍﳍﺎﺀ ﻣﻦ ﴿ِﺑﻬ‪‬ﺎ﴾ ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻜﺮﺓ‪،‬‬
‫ﻭﺳﻴﺎﻕ ﺍﻟﻜﻼﻡ ﻳﺪﻝ ﻋﻠﻰ ﺧﻼﻑ ﺫﻟﻚ‪.‬‬
‫﴿ﹶﻟ ‪‬ﻮ ﹶﻻ ﺃﹶﻥ ‪‬ﺭﺃﹶﻯ ‪‬ﺑ ‪‬ﺮﻫ‪‬ﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ِﻪ﴾ ﺃﻱ‪ :‬ﻟﻮﻻ ﺭﺅﻳﺘﻪ ﺍﻟﱪﻫﺎﻥ ﻷﻣﻀﻰ ﻣﺎ ﻫﻢ ﺑﻪ‪ ،‬ﻭﰲ‬
‫ﺍﻟﱪﻫﺎﻥ ﺍﻟﺬﻱ ﺭﺁﻩ ﻋﺪﺓ ﺃﻗﻮﺍﻝ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺭﺃﻯ ﺻﻮﺭﺓ ﻳﻌﻘﻮﺏ ﻋﺎﺿﺎ ﻋﻠﻰ‬
‫ﺇﺻﺒﻌﻪ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻧﻮﺩﻱ‪ :‬ﻳﺎ ﻳﻮﺳﻒ ﺃ‪‬ﻢ ﺑﻔﻌﻞ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺃﻧﺖ ﻣﻜﺘﻮﺏ ﰲ ﺩﻳﻮﺍﻥ‬
‫ﺍﻷﻧﺒﻴﺎﺀ؟‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ ﺍﶈﺘﺴﺐ ﻻﺑﻦ ﺟﲏ ﺝ‪ :١‬ﺹ ‪ ،٣٣٧‬ﻭﻫﻲ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﰲ ﺩﻳﻮﺍﻥ ﻃﺮﻓﺔ‬

‫‪٤٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻗﻴﻞ‪ :‬ﻗﺎﻣﺖ ﺇﱃ ﺻﻨﻢ ﻓﺴﺘﺮﺗﻪ ﺑﺜﻮﺏ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻱ ﺷﻲﺀ ﺗﺼﻨﻌﲔ؟ ﻗﺎﻟﺖ‪ :‬ﺃﺳﺘﺤﻲ‬
‫ﻣﻦ ﺇﳍﻲ ﻫﺬﺍ‪ ،‬ﻓﻘﺎﻝ ﻳﻮﺳﻒ‪ :‬ﺗﺴﺘﺤﲔ ﻣﻦ ﺻﻨﻢ ﻻ ﻳﺴﻤﻊ ﻭﻻ ﻳﺒﺼﺮ‪ ،‬ﻭﻻ ﺃﺳﺘﺤﻲ ﺃﻧﺎ‬
‫ﻣﻦ ﺭﰊ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ؟‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﺃﹶﻥ ‪‬ﺭﺃﹶﻯ﴾ "ﺃﻥ" ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳋﱪ ﳏﺬﻭﻑ‪ ،‬ﻭﺣﻜﻢ‬
‫"ﻟﻮ" ﺃﻥ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﻷﻓﻌﺎﻝ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻻ ﳚﺰﻡ ‪‬ﺎ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ‬
‫ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪ ،‬ﻷ‪‬ﺎ ﻻ ﺗﻐﲑ ﻣﻌﲎ ﺍﳌﺎﺿﻲ ﺇﱃ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﻛﻤﺎ ﺗﻔﻌﻞ ﺣﺮﻭﻑ‬
‫ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﻣﺘﻨﺎﻉ ﺍﻟﺸﻲﺀ ﻻﻣﺘﻨﺎﻉ ﻏﲑﻩ‪ ،‬ﻓﺈﻥ ﻭﻗﻊ ﺍﻻﺳﻢ ﺍﺭﺗﻔﻊ ﻋﻠﻰ ﺇﺿﻤﺎﺭ‬
‫ﻓﻌﻞ‪ ،‬ﺇﻻ "ﺃﻥ" ﻓﺈ‪‬ﺎ ﻳﺮﺗﻔﻊ ﻣﺎ ﺑﻌﺪﻫﺎ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻷﻥ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﰲ ﺻﻠﺘﻬﺎ ﻳﻐﲏ ﻋﻦ‬
‫ﺇﺿﻤﺎﺭ ﻓﻌﻞ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﺈﻥ ﻭﺭﺩﺕ ﻣﻌﻬﺎ "ﻻ" ﺯﺍﻝ ﻣﻨﻬﺎ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻭﻗﻊ ﺑﻌﺪﻫﺎ‬
‫ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳋﱪ ﻣﻀﻤﺮ ﰲ ﺃﻛﺜﺮ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻻﺑﺪ ﳍﺎ ﻣﻦ ﺟﻮﺍﺏ ﻣﻀﻤﺮ ﺃﻭ ﻣﻈﻬﺮ‪ ،‬ﻭﻻ‬
‫ﻳﻠﻴﻬﺎ ﺇﻻ ﺍﻷﲰﺎﺀ‪ ،‬ﻭﻳﺼﲑ ﻣﻌﻨﺎﻫﺎ‪ :‬ﺍﻣﺘﻨﺎﻉ ﺍﻟﺸﻲﺀ ﻟﻮﺟﻮﺩ ﻏﲑﻩ‪ ،‬ﻓﺘﻘﺪﻳﺮ ﺍﻵﻳﺔ‪ :‬ﺇﻻ ﺃﻥ ﺭﺃﻯ‬
‫ﺑﺮﻫﺎﻥ ﺭﺑﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻟﻜﺎﻥ ﻣﻨﻪ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﺎﳋﱪ ﻭﺍﳉﻮﺍﺏ ﳏﺬﻭﻓﺎﻥ‪.‬‬
‫ﻑ﴾ ﺍﻟﻜﺎﻑ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻣﺒﺘﺪﺃ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﻣﺮ‬ ‫ﺼ ِﺮ ‪‬‬‫ﻚ ِﻟ‪‬ﻨ ‪‬‬ ‫﴿ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺍﻟﱪﺍﻫﲔ ﻛﺬﻟﻚ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻧﻌﺘﺎ ﳌﺼﺪﺭ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﺭﻳﻨﺎﻩ‬
‫ﺤﺸ‪‬ﺎ َﺀ﴾ ﺃﻱ‪ :‬ﺭﻛﻮﺏ‬ ‫ﻑ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﺍﻟﺴ‪‬ﻮ َﺀ﴾ ﺃﻱ‪ :‬ﺧﻴﺎﻧﺔ ﺻﺎﺣﺒﻪ ﴿ﻭ‪‬ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺼ ِﺮ ‪‬‬‫ﺍﻟﱪﺍﻫﲔ ﺭﺅﻳﺔ ﻛﺬﻟﻚ ﴿ِﻟ‪‬ﻨ ‪‬‬
‫ﺨﻠِﺼﲔ﴾‬ ‫ﲔ﴾ ﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﺍ ﹸﳌ ‪‬‬ ‫ﺼ‪‬‬ ‫ﺨ ﹶﻠ ِ‬
‫ﺍﻟﺰﻧﺎ‪ِ﴿ ،‬ﺇ‪‬ﻧﻪ‪ِ ‬ﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩﻧ‪‬ﺎ ﺍﹾﻟﻤ‪ ‬‬
‫ﺑﻜﺴﺮ ﺍﻟﻼﻡ ﺣﻴﺚ ﻭﻗﻌﺖ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻼﻡ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻜﺴﺮ ﺃﺭﺍﺩ‪ :‬ﺍﻟﺬﻳﻦ ﺃﺧﻠﺼﻮﺍ‬
‫ﲔ ﹶﻟﻪ‪ ‬ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ﴾)‪ ،(١‬ﺇﺫ ﻫﻮ ﺑﺎﻟﻜﺴﺮ ﺑﻼ ﺧﻼﻑ‪،‬‬ ‫ﺼ‪‬‬ ‫ﺨ ِﻠ ِ‬
‫ﺩﻳﻨﻬﻢ ﷲ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻪ ﻗﻮﻟﻪ‪﴿ :‬ﻣ‪ ‬‬
‫ﺼﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﺃﺭﺍﺩ‪ :‬ﺍﻟﺬﻳﻦ ﺃﺧﻠﺼﻬﻢ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻪ ﻗﻮﻟﻪ‪ِ﴿ :‬ﺇﻧ‪‬ﺎ ﹶﺃ ‪‬ﺧ ﹶﻠ ‪‬‬
‫ﺼ ٍﺔ ِﺫ ﹾﻛﺮ‪‬ﻯ ﺍﻟﺪ‪‬ﺍ ِﺭ﴾)‪.(٢‬‬ ‫ِﺑﺨ‪‬ﺎِﻟ ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻏﺎﻓﺮ‪ ،‬ﺁﻳﺔ‪.١٤ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺹ‪ ،‬ﺁﻳﺔ‪.٤٦ :‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٤٦‬‬
‫ﺖ ﻣ‪‬ﺎ‬
‫ﺏ ﻗﹶﺎﹶﻟ ‪‬‬ ‫ﺼ ‪‬ﻪ ﻣِﻦ ﺩ‪‬ﺑ‪ٍ ‬ﺮ ‪‬ﻭﹶﺃﹾﻟ ﹶﻔﻴ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ‪‬ﺪﻫ‪‬ﺎ ﹶﻟﺪ‪‬ﻯ ﺍﹾﻟﺒ‪‬ﺎ ِ‬‫ﺕ ﹶﻗﻤِﻴ ‪‬‬ ‫ﺏ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬‬‫﴿ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﺒﻘﹶﺎ ﺍﹾﻟﺒ‪‬ﺎ ‪‬‬
‫ﺠ ‪‬ﻦ ﹶﺃ ‪‬ﻭ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﹶﺃﻟِﻴﻢ‪ Ò ‬ﻗﹶﺎ ﹶﻝ ِﻫ ‪‬ﻲ ﺭ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪‬ﺗﻨِﻲ ﻋ‪‬ﻦ‬ ‫ﺴ‪‬‬ ‫ﻚ ﺳ‪‬ﻮ ًﺀ ِﺇ ﱠﻻ ﺃﹶﻥ ﻳ‪ ‬‬ ‫‪‬ﺟﺰ‪‬ﺍ ُﺀ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ِﺑﹶﺄ ‪‬ﻫ ِﻠ ‪‬‬
‫ﺖ ‪‬ﻭﻫ‪ ‬ﻮ ِﻣ ‪‬ﻦ‬ ‫ﺼ ‪‬ﺪ ﹶﻗ ‪‬‬
‫ﺼ ‪‬ﻪ ﹸﻗ ‪‬ﺪ ﻣِﻦ ﻗﹸﺒ‪ٍ ‬ﻞ ﹶﻓ ‪‬‬ ‫‪‬ﻧ ﹾﻔﺴِﻲ ‪‬ﻭ ‪‬ﺷ ِﻬ ‪‬ﺪ ﺷ‪‬ﺎ ِﻫﺪ‪ ‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻠﻬ‪‬ﺎ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﻤِﻴ ‪‬‬
‫ﲔ ‪ Ò‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺭﺃﹶﻯ‬ ‫ﺖ ‪‬ﻭﻫ‪ ‬ﻮ ﻣِﻦ ﺍﻟﺼ‪‬ﺎ ِﺩ ِﻗ ‪‬‬ ‫ﺼ ‪‬ﻪ ﹸﻗ ‪‬ﺪ ﻣِﻦ ﺩ‪‬ﺑ‪ٍ ‬ﺮ ﹶﻓ ﹶﻜ ﹶﺬ‪‬ﺑ ‪‬‬
‫ﲔ ‪ Ò‬ﻭِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﻤِﻴ ‪‬‬ ‫ﺍﹾﻟﻜﹶﺎ ِﺫِﺑ ‪‬‬
‫ﺽ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ‬ ‫ﻒ ﹶﺃ ‪‬ﻋ ِﺮ ‪‬‬‫ﺼﻪ‪ ‬ﹸﻗ ‪‬ﺪ ﻣِﻦ ﺩ‪‬ﺑ‪ٍ ‬ﺮ ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻪ‪ ‬ﻣِﻦ ﹶﻛ ‪‬ﻴ ِﺪﻛﹸ ‪‬ﻦ ِﺇ ﱠﻥ ﹶﻛ ‪‬ﻴ ‪‬ﺪﻛﹸ ‪‬ﻦ ‪‬ﻋﻈِﻴﻢ‪.‬ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫ﹶﻗﻤِﻴ ‪‬‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٢٩-٢٥ :‬‬ ‫ﺖ ِﻣ ‪‬ﻦ ﺍﹾﻟﺨ‪‬ﺎ ِﻃِﺌ ‪‬‬
‫ﻚ ﻛﹸﻨ ِ‬ ‫ﻚ ِﺇ‪‬ﻧ ِ‬‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮِﻱ ِﻟﺬﹶﻧِﺒ ِ‬
‫ﺏ﴾ ﺗﺒﺎﺩﺭﺍ ﺇﻟﻴﻪ‪ ،‬ﻫﺮﺏ ﻳﻮﺳﻒ ﻭﻃﻠﺒﺘﻪ ﻫﻲ‪ ﴿ ،‬ﻭﹶﺃﹾﻟ ﹶﻔﻴ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ‪‬ﺪﻫ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺑﻌﻠﻬﺎ‪،‬‬ ‫﴿ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ‪‬ﺒﻘﹶﺎ ﺍﹾﻟﺒ‪‬ﺎ ‪‬‬
‫ﻭ ‪‬ﺩ ‪‬ﺗﻨِﻲ ﻋ‪‬ﻦ ‪‬ﻧ ﹾﻔﺴِﻲ﴾‬ ‫ﺼﻪ‪ ‬ﻣِﻦ ﺩ‪‬ﺑ‪ٍ ‬ﺮ﴾ ﺃﻱ‪ :‬ﺷﻘﺘﻪ ﻣﻦ ﺧﻠﻒ‪﴿ ،‬ﻗﹶﺎ ﹶﻝ ِﻫ ‪‬ﻲ ﺭ‪‬ﺍ ‪‬‬ ‫ﺕ ﹶﻗﻤِﻴ ‪‬‬ ‫﴿ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬‬
‫ﺃﻱ‪ :‬ﻫﻲ ﺍﻟﱵ ﺃﺭﺍﺩﺕ ﺍﻟﺸﺮ‪ ﴿ ،‬ﻭ ‪‬ﺷ ِﻬ ‪‬ﺪ ﺷ‪‬ﺎ ِﻫﺪ‪ ﴾‬ﺃﻱ‪ :‬ﺣﻜﻢ ﺣﺎﻛﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﺟﻞ ﺣﻜﻴﻢ‬
‫ﺼ ‪‬ﻪ﴾ ﺍﻵﻳﺔ‪ ،‬ﺃﻱ‪ :‬ﺇﻥ ﻛﺎﻥ ﻫﻮ ﺍﳌﻘﺒﻞ‬ ‫ﻣﻦ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﱯ ﰲ ﺍﳌﻬﺪ‪ِ﴿ ،‬ﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻗﻤِﻴ ‪‬‬
‫ﻋﻠﻴﻬﺎ ﻭﻫﻲ ﺍﻟﺪﺍﻓﻌﺔ ﻟﻪ ﻋﻦ ﻧﻔﺴﻬﺎ ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺧﺮﻗﺖ ﺍﻟﻘﻤﻴﺺ ﻣﻦ ﹸﻗﺒِﻞ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻫﻮ ﺍﳌﺘﺒﺎﻋﺪ ﻋﻨﻬﺎ ﻭﻫﻲ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻪ ﻣﻦ ﺍﺳﺘﺒﻘﺎﻫﺎ‪ ،‬ﻓﻴﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﻗ ‪‬ﺪ ﺍﻟﻘﻤﻴﺺ ﻣﻦ‬
‫ﺩﺑﺮ‪.‬‬
‫ﻚ‪ :‬ﻣﺎ ﺟﺰﺍﺀ ﻣﻦ ﺃﺭﺍﺩ ﺑﺄﻫﻠﻚ ﺳﻮ ًﺀﺍ ﻣﻦ‬ ‫﴿ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻪ‪ ‬ﻣِﻦ ﹶﻛ ‪‬ﻴ ِﺪﻛﹸ ‪‬ﻦ﴾ ﺃﻱ‪ :‬ﺃﻥ ﻗﻮﻟ ِ‬
‫ﻛﻴﺪﻛﻦ‪ ،‬ﻓﺄﻣﺎ ﺩﺧﻮﻝ "ﻛﺎﻥ" ﻣﻊ "ﺇﻥ" ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻛﻮﻥ ﺍﻟﻔﻌﻞ ﺑﻌﺪﻫﺎ ﳌﺎ ﻣﻀﻰ‪ ،‬ﻓﻔﻴﻪ‬
‫ﻗﻮﻻﻥ‪:‬‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ‪ :‬ﻛﺎﻥ ﻟﻘﻮ‪‬ﺎ‪ ،‬ﻭﺃ‪‬ﺎ ﻋﺒﺎﺭﺓ ﻋﻦ ﺃﻓﻌﺎﻝ ﱂ ﻳﻐﲑﻫﺎ ﺇﻥ ﺍﳉﺰﺍﺀ‬
‫ﺍﳋﻔﻴﻔﺔ‪ ،‬ﻭﻣﻌﲎ ﻫﺬﺍ ﺃ ﹼﻥ "ﺇﻥ" ﻟﻠﺸﺮﻁ ﻭﻫﻲ ﺗﺮﺩ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺎﺿﻴﺔ ﺇﱃ ﻣﻌﲎ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺇﻻ‬
‫ﻛﺎﻥ ﻟﻘﻮﺓ "ﻛﺎﻥ"‪ ،‬ﻭﻛﺜﺮﺓ ﺗﺼﺮﻓﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻳﻌﱪ ‪‬ﺎ ﻋﻦ ﲨﻴﻊ ﺍﻷﻓﻌﺎﻝ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻓﺈ ﹼﻥ "ﻛﺎﻥ" ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﺇ ﹼﻥ "ﻛﺎﻥ" ﰲ ﻣﻌﲎ‬
‫ﺍﻻﺳﺘﻘﺒﺎﻝ ﻫﺎﻫﻨﺎ ﻋﱪﺕ ﻋﻦ ﻓﻌﻞ ﻣﺎﺽ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﺇﻥ ﻳﻜﻦ ﻗﻤﻴﺼﻪ ﹸﻗﺪ‪ ،‬ﺃﻱ‪ :‬ﳌﻦ ﻳﻌﻠﻢ‬
‫ﻗﻤﻴﺼﻪ ﹸﻗﺪ‪ ،‬ﻓﺎﻟﻌﻠﻢ ﻣﺎ ﻭﻗﻊ ﺑﻌﺪ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﻟﻜﻮﻥ ﻻ ﻳﻜﻮﻥ‪ ،‬ﻷﻧﻪ ﻣﺆ ‪‬ﺩ ﻋﻦ ﺍﻟﻌﻠﻢ ﺃﻥ‬
‫ﻛﻴﺪﻛﻦ ﻋﻈﻴﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺫﻟﻚ ﻣﻦ ﻗﻮﻝ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﻋﻢ ﺍﳌﺮﺃﺓ‪ ،‬ﺣﻜﺎﻩ ﺍﻟﻔﺮﺍﺀ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﻮﻝ ﺯﻭﺝ ﺍﳌﺮﺃﺓ‪.‬‬
‫‪٤٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺽ ‪‬ﻋ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ﴾ ﺃﻱ‪ :‬ﻻ ﺗﺬﻛﺮ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺍﻛﺘﻤﻪ‪﴿ ،‬ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮِﻱ‬ ‫ﻒ ﹶﺃ ‪‬ﻋ ِﺮ ‪‬‬
‫﴿ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﻚ‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﺍﺳﺘﻐﻔﺮﻱ ﺯﻭﺟﻚ ﻟﺬﻧﺒﻚ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻮ ﻣﻦ ﻗﻮﻝ ﺯﻭﺟﻬﺎ ﴿ِﺇ‪‬ﻧ ِ‬ ‫ِﻟﺬﹶﻧِﺒ ِ‬
‫ﲔ﴾ ﺃﻱ‪ :‬ﻗﺪ ﺃﲦﺖ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺧﻄﺊ ﺇﺫﺍ ﺗﻌﻤﺪ‪ ،‬ﻭﺃﺧﻄﺄ‪ :‬ﺇﺫﺍ ﻏﻠﻂ ﻭﱂ‬ ‫ﺖ ِﻣ ‪‬ﻦ ﺍﹾﻟﺨ‪‬ﺎ ِﻃِﺌ ‪‬‬ ‫ﻛﹸﻨ ِ‬
‫ﻳﺘﻌﻤﺪ‪.‬‬
‫ﺴ ِﻪ ﹶﻗ ‪‬ﺪ ‪‬ﺷ ‪‬ﻐ ﹶﻔﻬ‪‬ﺎ ‪‬ﺣﺒ‪‬ﺎ‬ ‫ﺴ ‪‬ﻮﺓﹲ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﺕ‪ ‬ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ‪‬ﺗﺮ‪‬ﺍ ِﻭﺩ‪ ‬ﹶﻓﺘ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻋﻦ ‪‬ﻧ ﹾﻔ ِ‬ ‫﴿ ‪‬ﻭﻗﹶﺎ ﹶﻝ ِﻧ ‪‬‬
‫ﺕ ﹶﻟ ‪‬ﻬ ‪‬ﻦ‬ ‫ﺖ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻦ ‪‬ﻭﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﺪ ‪‬‬
‫ﺖ ِﺑ ‪‬ﻤ ﹾﻜ ِﺮ ِﻫ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹶﻠ ‪‬‬‫ﲔ ‪ Ò‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻼ ٍﻝ ‪‬ﻣِﺒ ٍ‬ ‫ﺿﹶ‬ ‫ِﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨﺮ‪‬ﺍﻫ‪‬ﺎ ﻓِﻲ ‪‬‬
‫ﺝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻦ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﻨﻪ‪ ‬ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ‪‬ﻧﻪ‪‬‬
‫ﺖ ﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫ﺖ ﹸﻛ ﱠﻞ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ِﺳﻜﱢﻴﻨ‪‬ﺎ ‪‬ﻭﻗﹶﺎﹶﻟ ِ‬ ‫‪‬ﻣ‪‬ﺘ ﹶﻜﺌﹰﺎ ﻭ‪‬ﺁ‪‬ﺗ ‪‬‬
‫ﺸﺮ‪‬ﺍ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ِﺇ ﱠﻻ ‪‬ﻣ ﹶﻠﻚ‪ ‬ﹶﻛ ِﺮﱘ‪]﴾‬ﺍﻵﻳﺎﺕ‪-٣٠ :‬‬ ‫ﷲ ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﺑ ‪‬‬ ‫ﺵ ِ‬
‫‪‬ﻭ ﹶﻗ ﱠﻄ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻬ‪ ‬ﻦ ‪‬ﻭﻗﹸ ﹾﻠ ‪‬ﻦ ﺣ‪‬ﺎ ‪‬‬
‫‪.[٣١‬‬
‫﴿ ﹶﻓﺘ‪‬ﺎﻫ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻋﺒﺪﻫﺎ ﻭﻏﻼﻣﻬﺎ‪ ،‬ﻭ﴿ ‪‬ﺷ ‪‬ﻐ ﹶﻔﻬ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻗﺪ ﺑﻠﻎ ﺣﺒﻪ ﺷﻐﺎﻓﻬﺎ ﻭﻫﻮ‬
‫ﻏﻼﻑ ﺍﻟﻘﻠﺐ‪ ،‬ﻛﺄﻧﻪ ﺧﺮﻕ ﺷﻐﺎﻓﻬﺎ ﻓﺄﺻﺎﺏ ﺍﻟﻘﻠﺐ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺷ ‪‬ﻐ ﹾﻔﺖ‪ ‬ﻓﻼﻧﺎ‪ ،‬ﺇﺫﺍ ﺃﺻﺒﺖ‬
‫ﺷﻐﺎﻓﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺸﻐﺎﻑ ﺳﻮﻳﺪﺍﺀ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻈﻢ ﻻﺻﻖ ﺑﺎﻟﻘﻠﺐ ﴿ِﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨﺮ‪‬ﺍﻫ‪‬ﺎ ﻓِﻲ‬
‫ﺖ ِﺑ ‪‬ﻤ ﹾﻜ ِﺮ ِﻫ ‪‬ﻦ﴾ ﺃﻱ‪ :‬ﻗﻮﳍﻦ ﻭﻋﻴﺒﻬﻦ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﲔ﴾ ﰲ ﺳﻔﺎﻫﺔ ﺑﻴﻨﺔ ﴿ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺳ ِﻤ ‪‬ﻌ ‪‬‬ ‫ﻼ ٍﻝ ‪‬ﻣِﺒ ٍ‬ ‫ﺿﹶ‬ ‫‪‬‬
‫ﻣﻜﺮﻥ ﻟﺘﺮﻳﻬﻦ ﻳﻮﺳﻒ‪ :‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﺖ ﺃﻃﻠﻌﺘﻬﻦ ﻭﺍﺳﺘﻜﺘﻤﺘﻬﻦ ﻓﻤﻜﺮﻥ ‪‬ﺎ ﻭﻓﺸﲔ ﺳﺮﻫﺎ‪،‬‬
‫ﺕ﴾ ﺃﻱ ﺃﻋﺪﺕ ﳍﻦ ﻣﻦ ﺍﻟﻌﺘﺎﺩ ﴿ ‪‬ﻣ‪‬ﺘ ﹶﻜﺌﹰﺎ﴾ ﺃﻱ ﻣﺎ‬ ‫ﺖ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻦ﴾ ﺃﻱ‪ :‬ﺩﻋﺘﻬﻦ ﴿ ‪‬ﻭﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﺪ ‪‬‬ ‫﴿ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹶﻠ ‪‬‬
‫ﻳﺘﻜﺄ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ " ‪‬ﻣ ﹾﻔﺘ‪‬ﻌﻞ" ﻣﻦ‪ :‬ﺗﻮﻛﺄﺕ‪ ،‬ﺃﺻﻠﻪ ﻣﻮﺗﻜﺄ‪ ،‬ﻣ‪ ‬ﺆ‪‬ﺗ ‪‬ﺰ ﹲﻥ ﻣﻦ ﺍﻟﻮﺯﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺮﻳﺪ‬
‫ﻃﻌﺎﻣ‪‬ﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﺗﻜﺄﻧﺎ ﻋﻨﺪ ﻓﻼﻥ‪ ،‬ﺃﻱ‪ :‬ﻃﻌﻤﻨﺎ‪ ،‬ﻗﺎﻝ ﲨﻴﻞ‪:‬‬
‫ﻭ ‪‬ﺷﺮ‪‬ﺑﻨﺎ ﺍﳊﻼﻝ ﻣﻦ ﻗﻠﻠﻪ‬ ‫ﻓﻈﻠﻠﻨﺎ ﺑﻨﻌﻤﺔ ﻭﺍﺗﻜﺄﻧﺎ‬
‫ﻭﺍﻷﺻﻞ ﺃﻥ ﻣﻦ ﺩﻋﻮﺗﻪ ﻟﻴﻄﻌﻢ ﻋﻨﺪﻙ ﺃﻋﺘﺪﺕ ﻟﻪ ﺍﳌﺘﻜﺄ ﻟﻠﻤﻘﺎﻡ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ،‬ﻓﺴﻤﻲ‬
‫ﺖ ﹸﻛ ﱠﻞ‬ ‫ﺍﻟﻄﻌﺎﻡ ﻣﺘﻜﺄ ﻟﻼﺳﺘﻌﺎﺭﺓ‪ ،‬ﺫﻛﺮﻩ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ :‬ﻃﻌﺎﻣﺎ ﳛﺰ ﺣﺰﺍ‪﴿ ،‬ﻭ‪‬ﺁ‪‬ﺗ ‪‬‬
‫ﺕ ﹶﻟ ‪‬ﻬ ‪‬ﻦ‬ ‫ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻦ ِﺳﻜﱢﻴﻨ‪‬ﺎ﴾ ﻟﻴﺤﺰﺯﻥ ﺑﻪ ﻣﻦ ﻃﻌﺎﻣﻬﻦ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ ﴿ :‬ﻭﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﺪ ‪‬‬
‫ﺝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻦ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﻨﻪ‪‬‬
‫ﻣ‪‬ﺘ ﹶﻜﺌﹰﺎ﴾ ﺍﻟﻮﺍﺣﺪﺓ ﻣﺘﻜﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﺗﺮﺝ‪ ،‬ﻭﻗﺎﻟﺖ ﻟﻴﻮﺳﻒ‪﴿ :‬ﺍ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﹶﺃ ﹾﻛ‪‬ﺒ ‪‬ﺮ‪‬ﻧﻪ‪ ﴾‬ﺃﻱ‪ :‬ﺃﻋﻈﻤﻨﻪ ﻭﺃﺟﻠﻠﻨﻪ‪ ،‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ ﺣﻀﻦ‪ ،‬ﻭﺃﻧﺸﺪ ﻓﻴﻪ ﺑﻴﺖ ﻫﻮ)‪:(١‬‬
‫)‪ (١‬ﻧﻘﻞ ﺃﺑﻮ ﺣﻴﺎﻥ ﰲ ﺍﻟﺒﺤﺮ ﺍﶈﻴﻂ ﺝ‪ :٥‬ﺹ ‪ ٣٠٣‬ﻋﻦ ﺍﺑﻦ ﻋﻄﻴﺔ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺍﻟﺒﻴﺖ ﻣﺼﻨﻮﻉ‪.‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٤٨‬‬
‫ﻳﺄﰐ ﺍﻟﻨﺴﺎﺀ ﺇﺫﺍ ﺃﻛﱪﻥ ﺇﻛﺒﺎﺭﺍ‬ ‫ﻳﺄﰐ ﺍﻟﻨﺴﺎﺀ ﻋﻠﻰ ﺃﻃﻬﺎﺭﻫﻦ‪ ،‬ﻭﻻ‬
‫ﻭﺃﻧﻜﺮ ﺃﺑﻮ ﻋﺒﻴﺪﺓ)‪ (١‬ﻭﻏﲑﻩ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﻠﻐﺔ ﺫﻟﻚ‪ ،‬ﻭﺍﳍﺎﺀ ﰲ "ﺃﻛﱪﻧﻪ" ﲤﻨﻊ ﻣﻦ‬
‫ﻀ ‪‬ﻦ" ﻻ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻝ‪ ﴿ ،‬ﻭ ﹶﻗ ﱠﻄ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻬ‪ ‬ﻦ﴾ ﺃﻱ ﺧﺪﺷﻨﻬﺎ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻷﻥ " ِﺣ ‪‬‬
‫ﺇﻋﻈﺎﻣﻪ‪ ،‬ﻭﻫﺬﺍ ﻣﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻗﻄﻌﺖ ﻳﺪﻱ‪ ،‬ﻳﻌﲏ ﺧﺪﺷﺘﻬﺎ‪،‬‬
‫ﷲ﴾ ﺍﻷﺻﻞ ﰲ "ﺣﺸﺎ" ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻷﻟﻒ‪ ،‬ﻟﻜﻦ ﻭﻗﻌﺖ ﰲ ﺍﳌﺼﺤﻒ ﺑﻐﲑ‬ ‫ﺵ ِ‬‫﴿ ‪‬ﻭﻗﹸ ﹾﻠ ‪‬ﻦ ﺣ‪‬ﺎ ‪‬‬
‫ﺃﻟﻒ ﺍﻛﺘﻔﺎﺀ ﺑﺎﻟﻔﺘﺤﺔ ﻣﻦ ﺍﻷﻟﻒ‪ ،‬ﻛﻤﺎ ﺣﺬﻓﺖ ﺍﻟﻨﻮﻥ ﻣﻦ "ﱂ ﻳﻚ" ﻭﺣﺎﺷﻰ ﻓﻌﻞ ﻋﻠﻰ‬
‫ﻓﺎﻋﻞ‪ ،‬ﻣﺄﺧﻮﺫ ﻣﻦ "ﺍﳊﺸﺎ" ﻭﻫﻮ ﺍﻟﻨﺎﺣﻴﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﳍﺬﱄ)‪:(٢‬‬
‫ﺑﺄﻱ ﺍﳊﺸﺎ ﺻﺎﺭ ﺍﳋﻠﻴﻂ ﺍﳌﺒﺎﻳﻦ؟‬
‫ﺃﻱ ﺑﺄﻱ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﹰﻓﺎ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻨﻈﺮ‪ ،‬ﻭﺃﺟﺎﺯ ﺫﻟﻚ‬
‫ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﻣﻨﻌﻪ ﺍﻟﻜﻮﻓﻴﻮﻥ‪ ،‬ﻷﻧﻪ ﻟﻮ ﻛﺎﻥ ﺣﺮﻑ ﺟﺮ ﻣﺎ ﺩﺧﻞ ﻋﻠﻰ ﺣﺮﻑ ﺟﺮ‪ ،‬ﻭﻷﻥ‬
‫ﺍﳊﺮﻭﻑ ﻻ ﳛﺬﻑ ﻣﻨﻬﺎ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴﻬﺎ ﺗﻀﻌﻴﻒ‪ ،‬ﳓﻮ‪ :‬ﻟﻌ ﹼﻞ ﻭﻋ ﹼﻞ‪.‬‬
‫ﻭﻣﻌﲎ "ﺣﺎﺷﺎ" ‪‬ﺑ ‪‬ﻌﺪ ﻳﻮﺳﻒ ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳ‪‬ﺮﻣﻰ ﺑﻪ ﷲ‪ :‬ﺃﻱ ﳋﻮﻓﻪ ﷲ ﻭﻣﺮﺍﻗﺒﺘﻪ ﻟﻪ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﻳﻜﻮﻥ ﺣﺎﺷﺎ ﺣﺮﹰﻓﺎ ﻭﻳﻜﻮﻥ ﻓﻌﻼ‪ ،‬ﻭﺍﺳﺘﺪﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﺗﻜﻮﻥ ﻓﻌﻼ ﺑﻘﻮﻝ ﺍﻟﻨﺎﺑﻐﺔ‪:‬‬

‫)‪ (١‬ﺍﻹﻣﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺒﺤﺮ‪ ،‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ ،‬ﻣﻌﻤﺮ ﺑﻦ ﺍﳌﺜﲎ ﺍﻟﺘﻴﻤﻲ‪ ،‬ﻣﻮﻻﻫﻢ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﺍﻟﻨﺤﻮﻱ‪ ،‬ﺻﺎﺣﺐ‬
‫ﺍﻟﺘﺼﺎﻧﻴﻒ‪ .‬ﻭﻟﺪ ﰲ ﺳﻨﺔ ﻋﺸﺮ ﻭﻣﺎﺋﺔ‪ ،‬ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﱵ ﺗﻮﰲ ﻓﻴﻬﺎ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ‪ .‬ﺣﺪﺙ ﻋﻦ‪:‬‬
‫ﻫﺸﺎﻡ ﺑﻦ ﻋﺮﻭﺓ‪ ،‬ﻭﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ‪ ،‬ﻭﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻭﻃﺎﺋﻔﺔ‪ .‬ﻭﱂ ﻳﻜﻦ ﺻﺎﺣﺐ‬
‫ﺣﺪﻳﺚ‪ ،‬ﻭﺇﳕﺎ ﺃﻭﺭﺩﺗﻪ ﻟﺘﻮﺳﻌﻪ ﰲ ﻋﻠﻢ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻭﺃﻳﺎﻡ ﺍﻟﻨﺎﺱ‪ .‬ﺣﺪﺙ ﻋﻨﻪ‪ :‬ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‪،‬‬
‫ﻭﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻭﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﳌﺎﺯﱐ‪ ،‬ﻭﻋﻤﺮ ﺑﻦ ﺷﺒﺔ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﻷﺛﺮﻡ‪،‬‬
‫ﻭﺃﺑﻮ ﺍﻟﻌﻴﻨﺎﺀ‪ .‬ﺣﺪﺙ ﺑﺒﻐﺪﺍﺩ ﲜﻤﻠﺔ ﻣﻦ ﺗﺼﺎﻧﻴﻔﻪ‪ .‬ﻗﺎﻝ ﺍﳉﺎﺣﻆ‪ :‬ﱂ ﻳﻜﻦ ﰲ ﺍﻷﺭﺽ ﲨﺎﻋﻲ ﻭﻻ‬
‫ﺧﺎﺭﺟﻲ ﺃﻋﻠﻢ ﲜﻤﻴﻊ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ .‬ﻭﻗﺎﻝ ﻳﻌﻘﻮﺏ ﺑﻦ ﺷﻴﺒﺔ‪ :‬ﲰﻌﺖ ﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‬
‫ﺫﻛﺮ ﺃﺑﺎ ﻋﺒﻴﺪﺓ‪ ،‬ﻓﺄﺣﺴﻦ ﺫﻛﺮﻩ‪ ،‬ﻭﺻﺤﺢ ﺭﻭﺍﻳﺘﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻻ ﳛﻜﻲ ﻋﻦ ﺍﻟﻌﺮﺏ ﺇﻻ ﺍﻟﺸﻲﺀ‬
‫ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ :‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ‪ .‬ﻭﻫﻮ ﺃﻭﻝ ﻣﻦ ﺻﻨﻒ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ‪ ،‬ﺍﺳﺘﻘﺪﻣﻪ‬
‫ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ ﺇﱃ ﺑﻐﺪﺍﺩ ﻭﻗﺮﺃ ﻋﻠﻴﻪ‪ ،‬ﻧﻮﰲ ‪ ٢١٠‬ﻫـ‪ .‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ‪ :‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺍﻷﻣﺜﺎﻝ ﰲ‬
‫ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻧﻘﺎﺋﺾ ﺟﺮﻳﺮ ﻭﺍﻟﻔﺮﺯﺩﻕ‪ ،‬ﻣﺎ ﺗﻠﺤﻦ ﻓﻴﻪ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻣﻌﺎﱐ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫)‪ (٢‬ﻫﺬﺍ ﻋﺠﺰ ﺑﻴﺖ ﻣﻨﺴﻮﺏ ﺇﱃ ﺍﳌﻌﻄﻞ ﺍﳍﺬﱄ‪ ،‬ﺍﻧﻈﺮ‪ :‬ﺷﺮﺡ ﺍﳌﻔﺼﻞ ‪.٤٨ :٨/٨٥ :٢‬‬
‫‪٤٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻻ ﺃﺣﺎﺷﻲ ﻣﻦ ﺍﻷﻗﻮﺍﻡ ﻣﻦ ﺃﺣﺪ‬

‫ﻓـ"ﻣﻦ ﺃﺣﺪ" ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﺄﺣﺎﺷﻲ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﺣﺎﺷﻰ" ﺣﺮﻑ‬
‫ﻭ"ﺃﺣﺎﺷﻲ ﻓﻌﻞ ﺃﺧﺬ ﻣﻦ ﺍﳊﺮﻑ‪ ،‬ﻭﻳﺒﲎ ﻣﻦ ﺣﺮﻭﻓﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪" :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﰒ‬
‫ﺍﺷﺘﻖ ﻣﻦ ﺣﺮﻭﻑ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻓﻌﻞ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﻠﻞ ﺍﻟﺮﺟﻞ‪ ،‬ﻭﺑﺴﻤﻞ ﺇﺫﺍ ﻗﺎﻝ‪" :‬ﺑﺴﻢ ﺍﷲ‬
‫ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﻣﻌﲎ ﺣﺎﺷﺎ ﷲ‪ ،‬ﺃﻱ‪ :‬ﺑﺮﺃﻩ ﺍﷲ‪ ،‬ﻓﻤﻌﻨﺎﻩ‪ :‬ﻗﺪ ﳒﹼﻲ ﻳﻮﺳﻒ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﺭﻣﻲ ﺑﻪ‪.‬‬
‫ﻭﺣﻜﻰ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ :‬ﺣﺎﺷﺎ ﷲ‪ ،‬ﳛﺬﻑ ﺍﻷﻟﻒ‪ ،‬ﲝﺬﻑ ﺍﻷﻟﻒ ﺍﻷﻭﱃ‪ ،‬ﻭﻫﻲ ﻟﻐﺔ‪،‬‬
‫ﻭﺍﻟﻨﺼﺐ ﲝﺎﺷﻰ ﻋﻨﺪ ﺍﳌﱪﺩ ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺃﺣﺴﻦ‪ ،‬ﻷ‪‬ﺎ ﻓﻌﻞ ﰲ ﺃﻛﺜﺮ ﺃﺣﻮﺍﳍﺎ‪ ،‬ﻭﺳﻴﺒﻮﻳﻪ‬
‫ﻳﺮﻯ ﺍﳋﻔﺾ ‪‬ﺎ ﻷ‪‬ﺎ ﺣﺮﻑ ﺟﺮ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ‪" :‬ﺣﺎﺷﺎ ﷲ" ﺑﺎﻷﻟﻒ ﰲ ﺍﻟﻮﺻﻞ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﳌﻮﺿﻊ ﺍﻷﺧﺮ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ ﺃﻟﻒ ﻓﻴﻬﻤﺎ ﻭﺻﻼ ﻭﻭﻗﻔﺎ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻷﻟﻒ ﻗﺎﻝ‪ :‬ﻳﻘﺎﻝ‪ :‬ﺣﺎﺷﺎﻙ ﻭﺣﺎﺷﺎ‬
‫ﻟﻚ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ‪ :‬ﺣﺎﺵ ﻟﻚ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﻴﺰﻳﺪﻱ)‪ (١‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻐﲑ ﺃﻟﻒ ﻗﺎﻝ‪ :‬ﻓﻴﻬﺎ ﻟﻐﺘﺎﻥ‪،‬‬
‫ﺣﻜﻰ ﻋﻦ ﺍﻟﻔﺮﺍﺀ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺣﺎﺵ ﷲ‪ ،‬ﻟﻐﺔ ﺃﻫﻞ ﺍﳊﺠﺎﺯ‪ ،‬ﻭﻫﻲ ﻣﻜﺘﻮﺑﺔ ﰲ ﺍﳌﺼﺤﻒ ﺑﻐﲑ‬
‫ﺃﻟﻒ‪ ،‬ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺃﻭﱃ‪.‬‬
‫ﺸﺮ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﻣﺎ ﻫﻮ ﻣﻦ ﺑﲏ ﺁﺩﻡ‪ ،‬ﻣﺎ ﻫﻮ ﺇﻻ ﻣﻠﻚ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪،‬‬ ‫﴿ﻣ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﺑ ‪‬‬
‫ﻭﺷﺪﺩﺕ ﺍﻟﻨﻮﻥ ﰲ ﴿ﻣﻜﺮﻫﻦ﴾ ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪ ،‬ﻷ‪‬ﺎ ﻋﻮﺽ ﻣﻦ ﺣﺮﻓﲔ‪ ،‬ﻭﳘﺎ ﺍﳌﻴﻢ ﻭﺍﻟﻮﺍﻭ‬
‫ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﻣﻜﺮﳘﻮ‪ ،‬ﻭﺧﻔﻔﺖ ﰲ ﴿ﻗﹸ ﹾﻠ ‪‬ﻦ﴾ ﻷ‪‬ﺎ ﺑﺪﻝ ﻣﻦ ﺣﺮﻑ ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺍﻭ ﰲ‬
‫ﺸﺮ‪‬ﺍ﴾ ﻧﺼﺐ ﺧﱪ "ﻣﺎ" ﰲ ﻟﻐﺔ ﺃﻫﻞ ﺍﳊﺠﺎﺯ‪.‬‬ ‫ﻗﻮﻟﻚ‪" :‬ﻗﺎﻟﻮﺍ" ﻭ﴿‪‬ﺑ ‪‬‬

‫)‪ (١‬ﻫﻮ ﳛﲕ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﻟﻌﺪﻭﻱ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﺍﻟﻨﺤﻮﻱ ﺍﳌﻘﺮﺉ ﺍﻟﻠﻐﻮﻱ‪ ،‬ﺣﺪﺙ‬
‫ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﻭﺍﳋﻠﻴﻞ‪ ،‬ﻭﻋﻨﻬﻤﺎ ﺃﺧﺬ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪٢٠٢‬ﻫـ‪.‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٥٠‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺼ ‪‬ﻢ ‪‬ﻭﹶﻟﺌِﻦ ﱠﻟ ‪‬ﻢ‬
‫ﺴ ِﻪ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ‪‬‬
‫ﺖ ﹶﻓ ﹶﺬِﻟﻜﹸ ‪‬ﻦ ﺍﱠﻟﺬِﻱ ﹸﻟ ‪‬ﻤ‪‬ﺘ‪‬ﻨﻨِﻲ ﻓِﻴ ِﻪ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﺭ‪‬ﺍﻭ‪‬ﺩ‪‬ﺗﻪ‪ ‬ﻋ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫﴿ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺐ ِﺇﹶﻟ ‪‬ﻲ ِﻣﻤ‪‬ﺎ‬
‫ﺠ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬‬‫ﺏ ﺍﻟ ‪‬‬
‫ﺠ‪‬ﻨ ‪‬ﻦ ‪‬ﻭﹶﻟ‪‬ﻴﻜﹸﻮﻧ‪‬ﺎ ﻣ‪‬ﻦ ﺍﻟﺼ‪‬ﺎ ِﻏﺮِﻳ ‪‬ﻦ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬
‫ﺴ‪‬‬‫‪‬ﻳ ﹾﻔ ‪‬ﻌ ﹾﻞ ﻣ‪‬ﺎ ﺁ ‪‬ﻣ ‪‬ﺮ ‪‬ﻩ ﹶﻟﻴ‪ ‬‬
‫‪Ò‬‬ ‫ﲔ‬
‫ﺻﺐ‪ِ ‬ﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻦ ‪‬ﻭﹶﺃﻛﹸﻦ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﺠ‪‬ﺎ ِﻫ ِﻠ ‪‬‬
‫ﻑ ‪‬ﻋﻨ‪‬ﻲ ﹶﻛ ‪‬ﻴ ‪‬ﺪﻫ‪ ‬ﻦ ﹶﺃ ‪‬‬
‫ﺼ ِﺮ ‪‬‬
‫‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ‪‬ﻧﻨِﻲ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ‪‬ﻭِﺇ ﱠﻻ ‪‬ﺗ ‪‬‬
‫ﺴﻤِﻴ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ﴾]ﺍﻵﻳﺎﺕ‪.[٣٤-٣٣ :‬‬
‫ﻑ ‪‬ﻋ‪‬ﻨﻪ‪ ‬ﹶﻛ‪‬ﻴ ‪‬ﺪﻫ‪ ‬ﻦ ِﺇ‪‬ﻧﻪ‪ ‬ﻫ‪ ‬ﻮ ﺍﻟ ‪‬‬
‫ﺼ ‪‬ﺮ ‪‬‬
‫ﺏ ﹶﻟﻪ‪ ‬ﺭ‪‬ﺑﻪ‪ ‬ﹶﻓ ‪‬‬
‫ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎ ‪‬‬
‫ﺼ ‪‬ﻢ﴾ ﺃﻱ ﺍﻣﺘﻨﻊ‬ ‫﴿ﹸﻟ ‪‬ﻤ‪‬ﺘ‪‬ﻨﻨِﻲ ﻓِﻴ ِﻪ﴾ ﺃﻱ‪ :‬ﳊﻘﺘﲏ ﻣﻼﻣﺘﻜﻦ ﰲ ﺍﻓﺘﺘﺎﱐ ﺑﻪ‪﴿ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬ﻌ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ‪‬ﻴﻜﹸﻮﻧ‪‬ﺎ ﻣ‪‬ﻦ ﺍﻟﺼ‪‬ﺎ ِﻏﺮِﻳ ‪‬ﻦ﴾ ﺃﻱ ﺍﳌﺬﻟﲔ‪ ،‬ﻭﻧﻮﻥ "ﻟﻴﻜﻮﻧﻦ" ﻫﻲ ﺍﻟﻨﻮﻥ ﺍﳋﻔﻴﻔﺔ ﻟﻠﺘﺄﻛﻴﺪ‪،‬‬
‫ﻭﺍﻟﻮﻗﻒ ﻋﻠﻴﻬﺎ ﺑﺎﻷﻟﻒ‪ِ ﴿ ،‬ﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ‪‬ﻧﻨِﻲ ِﺇﹶﻟ ‪‬ﻴ ِﻪ﴾ ﺃﻱ ﻣﻦ ﺭﻛﻮﺏ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﻭﺯﻥ "ﻳﺪﻋﻮﻧﲏ"‬
‫ﻳﻔﻌﻠﻨﲏ‪ ،‬ﻭﻧﺴﺐ ﺫﻟﻚ ﺇﻟﻴﻬﻦ ﻓﻴﻤﺎ ﺫﻛﺮ ﻗﻠﻦ ﳍﺎ‪ :‬ﳓﻦ ﻧﺴﺄﻟﻪ ﺃﻥ ﻳﻔﻌﻞ ﻣﺎ ﺩﻋﻮﺗﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺻﺐ‪ِ ‬ﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻦ﴾ ﺃﻱ‬‫ﺇ‪‬ﻦ ﺩﻋﻮﻧﻪ ﺇﱃ ﻣﺎ ﺩﻋﺘﻪ ﺍﻣﺮﺃﺓ ﺍﻟﻌﺰﻳﺰ ﺇﻟﻴﻪ‪ ،‬ﻭ﴿ ﹶﻛ ‪‬ﻴ ‪‬ﺪﻫ‪ ‬ﻦ﴾ ﻣﻜﺮﻫﻦ‪ ،‬ﻭ﴿ﹶﺃ ‪‬‬
‫ﺏ ﹶﻟﻪ‪ ﴾‬ﺃﻱ ﺃﺟﺎﺑﻪ‪ ،‬ﻭﺟﺎﺯ ﺫﻟﻚ ﻭﺇﻥ‬ ‫ﺃﺗﺎﺑﻌﻬﻦ ﻭﺃﻣﻞ ﺇﻟﻴﻬﻦ‪ ،‬ﻭﺍﳉﺎﻫﻠﻮﻥ‪ :‬ﺍﳌﺬﻧﺒﻮﻥ‪﴿ ،‬ﻓﹶﺎ ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎ ‪‬‬
‫ﻑ ‪‬ﻋﻨ‪‬ﻲ ﹶﻛ ‪‬ﻴ ‪‬ﺪﻫ‪ ‬ﻦ﴾ ﻣﻌﲎ ﺍﻟﺪﻋﺎﺀ ﺑﺼﺮﻑ‬ ‫ﺼ ِﺮ ‪‬‬‫ﱂ ﻳﺘﻘﺪﻡ ﺩﻋﺎﺅﻩ‪ ،‬ﻷﻥ ﰲ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭِﺇ ﱠﻻ ‪‬ﺗ ‪‬‬
‫ﺴﻤِﻴ ‪‬ﻊ﴾ ﺩﻋﺎﺀ ﻋﺒﺎﺩﻩ‪﴿ ،‬ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ﴾ ﺑﻨﻴﺎ‪‬ﻢ ﻭﻣﺼﺎﳊﻬﻢ‪.‬‬ ‫ﻛﻴﺪﻫﻦ ﻋﻨﻪ‪ِ﴿ ،‬ﺇ‪‬ﻧﻪ‪ ‬ﻫ‪ ‬ﻮ ﺍﻟ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻣ ‪‬ﻌ ‪‬ﻪ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺴﺠ‪‬ﻨ‪‬ﻨﻪ‪ ‬ﺣﺘ‪‬ﻰ ِﺣ ٍ‬
‫ﺕ ﹶﻟ‪‬ﻴ ‪‬‬
‫﴿ﹸﺛ ‪‬ﻢ ‪‬ﺑﺪ‪‬ﺍ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ‪‬ﺭﹶﺃﻭ‪‬ﺍ ﺍ َﻵﻳ‪‬ﺎ ِ‬
‫ﺼﺮ‪ ‬ﺧ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍ َﻵ ‪‬ﺧﺮ‪ِ ‬ﺇﻧ‪‬ﻲ ﹶﺃﺭ‪‬ﺍﻧِﻲ ﹶﺃ ‪‬ﺣ ِﻤﻞﹸ‬
‫ﺠ ‪‬ﻦ ﹶﻓ‪‬ﺘﻴ‪‬ﺎ ﹶﻥ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ِﺇﻧ‪‬ﻲ ﹶﺃﺭ‪‬ﺍﻧِﻲ ﹶﺃ ‪‬ﻋ ِ‬
‫ﺴ‪‬‬‫ﺍﻟ ‪‬‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪:‬‬
‫ﺴِﻨ ‪‬‬
‫ﺤِ‬‫ﻕ ‪‬ﺭﹾﺃﺳِﻲ ‪‬ﺧ ‪‬ﺒﺰ‪‬ﺍ ‪‬ﺗ ﹾﺄﻛﹸﻞﹸ ﺍﻟ ﱠﻄ ‪‬ﻴ ‪‬ﺮ ِﻣ ‪‬ﻨﻪ‪ ‬ﻧ‪‬ﺒ ﹾﺌﻨ‪‬ﺎ ِﺑ‪‬ﺘ ﹾﺄﻭِﻳ ِﻠ ِﻪ ِﺇﻧ‪‬ﺎ ‪‬ﻧﺮ‪‬ﺍ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬‬
‫ﹶﻓ ‪‬ﻮ ‪‬‬
‫‪.[٣٦-٣٥‬‬
‫﴿ﹸﺛ ‪‬ﻢ ‪‬ﺑﺪ‪‬ﺍ ﹶﻟﻬ‪‬ﻢ﴾ ﺃﻱ ﻇﻬﺮ ﳍﻢ‪ ،‬ﻭﺍﻟﻔﺎﻋﻞ ﻣﻀﻤﺮ ﻋﻠﻰ ﺗﻘﺪﻳﺮ‪" :‬ﺑﺪﺍ ﳍﻢ ﺑﺪﺀ" ﺃﻱ‬
‫ﺗﻐﲑ ﺭﺃﻱ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻝ‪ :‬ﺑﺪﺍ ﱄ‪ ،‬ﻭﻻ ﻳﺬﻛﺮ ﺑﺪﺀًﺍ ﻟﻜﺜﺮﺗﻪ ﻭﻟﺪﻻﻟﺔ‬
‫ﺴﺠ‪‬ﻨ‪‬ﻨﻪ‪ ،﴾‬ﻭﻗﺎﻝ ﺍﳌﱪﺩ‪:‬‬
‫ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻓﺎﻋﻞ "ﺑﺪﺍ" ﳏﺬﻭﻑ ﻗﺎﻡ ﻣﻘﺎﻣﻪ ﴿ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻓﺎﻋﻠﻪ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻳﺪﻝ ﻋﻠﻴﻪ "ﺑﺪﺍ" ﻭﻗﻴﻞ‪ :‬ﺍﻟﻔﺎﻋﻞ ﳏﺬﻭﻑ ﻭﱂ ﻳﻌﻮﺽ ﻣﻨﻪ ﺷﻲﺀ‪،‬‬
‫ﺗﻘﺪﻳﺮﻩ‪ :‬ﰒ ﺑﺪﺍ ﱄ ﺭﺃﻯ‪ ،‬ﻭﺍﻵﻳﺎﺕ‪" :‬ﻗﺪ ﺍﻟﻘﻤﻴﺺ" ﻭ"ﺃﺛﺮ ﺍﻟﺴﻜﲔ"‪.‬‬
‫‪٥١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﲔ﴾ ﻳﺮﻳﺪ ﺍﻧﻘﻄﺎﻉ ﺍﳌﻘﺎﻟﺔ‪ ،‬ﻭﻣﺎ ﺷﺎﻉ ﰲ ﺍﳌﺪﻳﻨﺔ ﻣﻦ ﺣﺪﻳﺚ‬ ‫ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﺣﺘ‪‬ﻰ ِﺣ ٍ‬
‫ﺠ ‪‬ﻦ ﹶﻓ‪‬ﺘﻴ‪‬ﺎ ﹶﻥ﴾ ﻋﻦ ﺍﺑﻦ‬
‫ﺴ‪‬‬‫ﺍﻟﻔﺎﺣﺸﺔ‪ ،‬ﻭﻗﻴﻞ‪" :‬ﺣﱴ ﺣﲔ" ﺃﻱ‪ :‬ﺳﺒﻊ ﺳﻨﻦ‪ ﴿ ،‬ﻭ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺍﻟ ‪‬‬
‫ﻋﺒﺎﺱ‪ :‬ﻋﺒﺪﺍﻥ ﻟﻠﻤﻠﻚ‪ ،‬ﻛﺎﻥ ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺷﺮﺍﺑﻪ‪ ،‬ﻭﺍﻵﺧﺮ ﻋﻠﻰ ﻃﻌﺎﻣﻪ‪ ،‬ﺑﻠﻐﻪ ﺃﻥ‬
‫ﺻﺎﺣﺐ ﻃﻌﺎﻣﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﻤﻪ‪ ،‬ﻭﻇﻦ ﺃﻥ ﺍﻵﺧﺮ‪ ،‬ﻣﺎﻷﻩ‪ ،‬ﻭﱂ ﻳﻘﻞ‪" :‬ﻓﺤﺴﺒﺎ"‪ ،‬ﻷﻥ ﻗﻮﻟﻪ‪:‬‬
‫ﺠ ‪‬ﻦ﴾ ﺩﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﻓﱴ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻧﺎ‬ ‫ﺴ‪‬‬ ‫﴿ ‪‬ﻭ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺍﻟ ‪‬‬
‫ﺣﺪﺛﲔ ﺃﻭ ﺷﻴﺨﲔ‪.‬‬
‫ﺼﺮ‪‬‬‫﴿ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ِﺇﻧ‪‬ﻲ ﹶﺃﺭ‪‬ﺍِﻧﻲ﴾ ﰲ ﺍﻟﻨﻮﻡ‪ ،‬ﻭﱂ ﻳﺬﻛﺮﻩ ﻷﻥ ﺍﳊﺎﻝ ﻋﻠﻴﻪ‪﴿ ،‬ﹶﺃ ‪‬ﻋ ِ‬
‫‪‬ﺧ ‪‬ﻤﺮ‪‬ﺍ﴾ ﻳﻘﺎﻝ ﻋﻨﺒﺎ‪ ،‬ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲ‪ :‬ﺧﱪﱐ ﻣﻌﻤﺮ ﺃﻧﻪ ﻟﻘﻲ ﺃﻋﺮﺍﺑﻴﺎ ﻣﻌﻪ ﻋﻨﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪:‬‬
‫ﻣﺎ ﻣﻌﻚ؟ ﻗﺎﻝ‪ :‬ﲬﺮ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﳋﻤﺮ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻋﺼﺮﺕ ﺯﻳﺘﺎ‪ ،‬ﻭﺇﳕﺎ ﻋﺼﺮﺕ‬
‫ﻕ ‪‬ﺭﹾﺃﺳِﻲ ‪‬ﺧ ‪‬ﺒﺰ‪‬ﺍ﴾ ﻋﻦ ﳎﺎﻫﺪ‪ :‬ﻛﺎﻧﺎ ﺭﺃﻳﺎ‬ ‫ﺍﻟﺰﻳﺘﻮﻥ‪ ﴿ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍ َﻵ ‪‬ﺧﺮ‪ِ ‬ﺇﻧ‪‬ﻲ ﹶﺃﺭ‪‬ﺍﻧِﻲ ﹶﺃ ‪‬ﺣ ِﻤﻞﹸ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺫﻟﻚ ﻗﺒﻞ ﺃﻥ ﻳﺪﺧﻼ ﺍﻟﺴﺠﻦ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﺴﺪﻱ‪ :‬ﻗﺎﻝ ﻳﻮﺳﻒ‪ :‬ﺇﱐ ﺃﻋﱪ ﺍﻷﺣﻼﻡ‪ ،‬ﻓﺴﺄﻻﻩ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﻜﻮﻧﺎ ﺭﺃﻳﺎ‬
‫ﺷﻴﺌﺎ‪ ،‬ﻭﻋﻦ ﺃﰊ ﳎﺎﺯ)‪ :(١‬ﻛﺎﻥ ﺍﳌﺼﻠﻮﺏ ﻛﺎﺫﺑﺎ‪﴿ ،‬ﻧ‪‬ﺒ ﹾﺌﻨ‪‬ﺎ ِﺑ‪‬ﺘ ﹾﺄﻭِﻳ ِﻠ ِﻪ﴾ ﺃﻱ ﺑﺘﺄﻭﻳﻞ ﻣﺎ ﺭﺃﻳﻨﺎ ﴿ِﺇﻧ‪‬ﺎ‬
‫ﲔ﴾ ﺃﻱ ﺍﻟﻌﺎﻣﻠﲔ‪ ،‬ﻗﺪ ﺃﺣﺴﻨﺖ ﺍﻟﻌﻠﻢ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﺟﺎﺀ ﺃﻧﻪ ﻛﺎﻥ‬ ‫ﺴِﻨ ‪‬‬‫ﺤِ‬ ‫‪‬ﻧﺮ‪‬ﺍ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬‬
‫ﻳﻌﲔ ﺍﳌﻈﻠﻮﻡ‪ ،‬ﻭﻳﻨﺼﺮ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﻳﻌﻮﺩ ﺍﻟﻌﻠﻴﻞ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ﹶﻻ ‪‬ﻳ ﹾﺄﺗِﻴ ﹸﻜﻤ‪‬ﺎ ﹶﻃﻌ‪‬ﺎﻡ‪ ‬ﺗ ‪‬ﺮ ‪‬ﺯﻗﹶﺎِﻧ ِﻪ ِﺇ ﱠﻻ ‪‬ﻧ‪‬ﺒ ﹾﺄ‪‬ﺗ ﹸﻜﻤ‪‬ﺎ ِﺑ‪‬ﺘ ﹾﺄﻭِﻳ ِﻠ ِﻪ ﹶﻗ ‪‬ﺒ ﹶﻞ ﺃﹶﻥ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ ﹸﻜﻤ‪‬ﺎ ﹶﺫِﻟ ﹸﻜﻤ‪‬ﺎ ِﻣﻤ‪‬ـﺎ‬
‫ﺖ‬
‫ﷲ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺑِﺎ َﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻫ ‪‬ﻢ ﻛﹶﺎِﻓﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫‪‬ﻋﱠﻠ ‪‬ﻤﻨِﻲ ‪‬ﺭﺑ‪‬ﻲ ِﺇﻧ‪‬ﻲ ‪‬ﺗ ‪‬ﺮ ﹾﻛﺖ‪ِ ‬ﻣﱠﻠ ﹶﺔ ﹶﻗ ‪‬ﻮ ٍﻡ ﱠﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎ ِ‬
‫ﻚ ﻣِـﻦ‬
‫ﷲ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﺫِﻟ ‪‬‬
‫ﺸ ِﺮ ‪‬ﻙ ﺑِﺎ ِ‬
‫ﺏ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻨ‪‬ﺎ ﺃﹶﻥ ‪‬ﻧ ‪‬‬
‫ﻕ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ِﻣﱠﻠ ﹶﺔ ﺁﺑ‪‬ﺎﺋِﻲ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٣٨-٣٧ :‬‬
‫ﺱ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺱ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻀ ِﻞ ﺍ ِ‬
‫ﹶﻓ ‪‬‬
‫ﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻳﻌﲏ ﺃﻧﻪ ﳜﱪ ﲟﺎ ﻏﺎﺏ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﻋﻴﺴﻰ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ)‪ :(٢‬ﻛﺎﻥ‬

‫)‪ (١‬ﻫﻮ ﺃﺑﻮ ﳎﺎﺯ ﻻﺣﻖ ﺑﻦ ﲪﻴﺪ ﺑﻦ ﺳﺪﻭﺱ ﺑﻦ ﺷﻴﺒﺎﻥ‪ ،‬ﺗﻮﰲ ﰲ ﺧﻼﻓﺔ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪:‬‬
‫‪١٠٦‬ﻫـ‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺎﺭﻑ ﻻﺑﻦ ﻗﺘﻴﺒﺔ ﺹ‪.٤٦٦‬‬
‫)‪ (٢‬ﻫﻮ ﺃﺑﻮ ﺧﺎﻟﺪ ﻋﺒﺪ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﺮﻳﺞ‪ ،‬ﻓﻘﻴﻪ ﺍﳊﺮﻡ ﺍﳌﻜﻲ‪ ،‬ﻭﻟﺪ ﰲ ﻣﻜﺔ‪ ،‬ﻭﻛﺎﻥ ﺇﻣﺎﻡ‬
‫=‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٥٢‬‬
‫ﺍﳌﻠﻚ ﺇﺫﺍ ﺃﺭﺍﺩ ﻗﺘﻞ ﺇﻧﺴﺎﻥ ﺻﻨﻊ ﻟﻪ ﻃﻌﺎﻣﺎ‪ ،‬ﻓﺄﺭﺳﻞ ﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻋﻦ ﺍﻟﺴﺪﻱ‪ ﴿ :‬ﹶﻻ ‪‬ﻳ ﹾﺄﺗِﻴ ﹸﻜﻤ‪‬ﺎ‬
‫ﹶﻃﻌ‪‬ﺎﻡ‪ ‬ﺗ ‪‬ﺮ ‪‬ﺯﻗﹶﺎِﻧ ِﻪ﴾ ﰲ ﻣﻨﺎﻣﻜﻤﺎ‪ِ﴿ ،‬ﺇ ﱠﻻ ‪‬ﻧ‪‬ﺒ ﹾﺄ‪‬ﺗ ﹸﻜﻤ‪‬ﺎ ِﺑ‪‬ﺘ ﹾﺄﻭِﻳ ِﻠ ِﻪ﴾ ﰲ ﺍﻟﻴﻘﻈﺔ‪ ،‬ﺃﻱ ﺃﻧﺎ ﻋﺎﱂ ﺑﺘﻌﺒﲑ ﺍﻟﺮﺅﻳﺎ‪،‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻋﺪﻝ ﻋﻦ ﺍﳉﻮﺍﺏ ﻷﻧﻪ ﻛﺮﻩ ﺃﻥ ﳜﱪﳘﺎ ﳌﺎ ﻋﻠﻰ ﺃﺣﺪﳘﺎ ﻓﻴﻪ‪ ،‬ﻓﻠﻢ ﻳﺪﻋﺎﻩ ﺣﱴ‬
‫ﻓﻌﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺣﺐ ﺃﻥ ﻳﺪﻋﻮﳘﺎ ﺇﱃ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻳﻌﻠﻤﻬﻤﺎ ﻣﺎ ﺧﺼﻪ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻟﻨﺒﻮﺓ‪،‬‬
‫﴿ ﹶﺫِﻟ ﹸﻜﻤ‪‬ﺎ ِﻣﻤ‪‬ﺎ ‪‬ﻋﱠﻠ ‪‬ﻤﻨِﻲ ‪‬ﺭﺑ‪‬ﻲ﴾ ﺃﱐ ﻟﺴﺖ ﺃﺧﱪﻛﻤﺎ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻜﻬﻦ‪ ،‬ﻭﺇﳕﺎ ﺃﺧﱪﻛﻤﺎ‬
‫ﺑﻮﺣﻲ ﻣﻦ ﺍﷲ‪ِ﴿ ،‬ﺇﻧ‪‬ﻲ ‪‬ﺗ ‪‬ﺮ ﹾﻛﺖ‪ِ ‬ﻣﱠﻠ ﹶﺔ ﹶﻗ ‪‬ﻮ ٍﻡ﴾ ﺃﻱ‪ :‬ﺩﻳﻦ ﻗﻮﻡ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﷲ‪ ،‬ﺃﻱ‪ :‬ﺃﻥ ﻫﺬﺍ ﻻ‬
‫ﷲ﴾‬‫ﺸ ِﺮ ‪‬ﻙ ﺑِﺎ ِ‬ ‫ﻳﻜﻮﻥ ﳌﻦ ﻳﻜﻔﺮ ﺑﺎﷲ ﻭﺑﺎﻟﺒﻌﺚ‪ ،‬ﻭﻛﺮﺭ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﺘﻮﻛﻴﺪ‪﴿ ،‬ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻨ‪‬ﺎ ﺃﹶﻥ ‪‬ﻧ ‪‬‬
‫ﻀ ِﻞ ﺍﷲ﴾ ﺃﻱ ﺍﺗﺒﺎﻋﻨﺎ ﺍﻹﳝﺎﻥ ﺑﺘﻮﻓﻴﻖ‬ ‫ﻚ ﻣِﻦ ﹶﻓ ‪‬‬
‫ﻳﺮﻳﺪ ﺃﻥ ﺍﷲ ﻋﺼﻤﻨﺎ ﺃﻥ ﻧﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎ‪ ﴿ ،‬ﹶﺫِﻟ ‪‬‬
‫ﺱ﴾ ﺃﻥ ﺟﻌﻠﻨﺎ‬ ‫ﺱ﴾ ﻋﻠﻴﻨﺎ ﺃﻥ ﺟﻌﻠﻨﺎ ﺃﻧﺒﻴﺎﺀ ﴿ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬ ‫ﺍﷲ ﻟﻨﺎ ﻭﺑﻔﻀﻠﻪ ﻋﻠﻴﻨﺎ ﴿ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ﴾ ﺃﻱ ﻻ ﻳﻌﺮﻓﻮﻥ ﻗﺪﺭ ﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ‪.‬‬ ‫ﺱ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺇﻟﻴﻬﻢ ﺭﺳﻼ‪ ﴿ ،‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻣ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﷲ ﺍﹾﻟﻮ‪‬ﺍ ِﺣﺪ‪ ‬ﺍﹾﻟ ﹶﻘﻬ‪‬ﺎ ‪‬ﺭ‬
‫ﺠ ِﻦ ﹶﺃﹶﺃ ‪‬ﺭﺑ‪‬ﺎﺏ‪ ‬ﻣ‪‬ﺘ ﹶﻔ ‪‬ﺮﻗﹸﻮ ﹶﻥ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﹶﺃ ِﻡ ﺍ ُ‬
‫ﺴ‪‬‬‫﴿ﻳ‪‬ﺎ ﺻ‪‬ﺎ ِﺣ‪‬ﺒ ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﷲ ِﺑﻬ‪‬ﺎ ﻣِﻦ ‪‬ﺳ ﹾﻠﻄﹶﺎ ٍﻥ‬
‫‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ِﺇ ﱠﻻ ﹶﺃ ‪‬ﺳﻤ‪‬ﺎ ًﺀ ‪‬ﺳ ‪‬ﻤ ‪‬ﻴ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﺎ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﻭ‪‬ﺁﺑ‪‬ﺎ ‪‬ﺅﻛﹸﻢ ﻣ‪‬ﺎ ﺃﹶﻧـﺰ ﹶﻝ ﺍ ُ‬
‫ﺱ ﹶﻻ‬
‫ﻚ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ‪‬ﻴﻢ‪ ‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﷲ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﹶﺃ ﱠﻻ ‪‬ﺗ ‪‬ﻌﺒ‪‬ﺪ‪‬ﻭﺍ ِﺇ ﱠﻻ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ﹶﺫِﻟ ‪‬‬
‫ﺤ ﹾﻜ ‪‬ﻢ ِﺇ ﱠﻻ ِ‬
‫ِﺇ ِﻥ ﺍﹾﻟ ‪‬‬
‫ﺼ ﹶﻠﺐ‪‬‬
‫ﺴﻘِﻲ ‪‬ﺭ‪‬ﺑﻪ‪ ‬ﺧ ‪‬ﻤﺮ‪‬ﺍ ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍ َﻵ ‪‬ﺧﺮ‪ ‬ﹶﻓﻴ‪ ‬‬
‫ﺠ ِﻦ ﹶﺃﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛﻤ‪‬ﺎ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﺴ‪‬‬‫‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪ Ò‬ﻳ‪‬ﺎ ﺻ‪‬ﺎ ِﺣ‪‬ﺒ ِﻲ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻔِﺘﻴ‪‬ﺎ ِﻥ ‪ Ò‬ﻭﻗﹶﺎ ﹶﻝ ِﻟ ﱠﻠﺬِﻱ ﹶﻇ ‪‬ﻦ ﹶﺃ‪‬ﻧﻪ‪ ‬ﻧ‪‬ﺎ ٍ‬
‫ﺝ‬ ‫ﻀ ‪‬ﻲ ﺍﻷ ‪‬ﻣ ‪‬ﺮ ﺍﱠﻟﺬِﻱ ﻓِﻴ ِﻪ ‪‬ﺗ ‪‬‬
‫ﹶﻓ‪‬ﺘ ﹾﺄﻛﹸﻞﹸ ﺍﻟ ﱠﻄ ‪‬ﻴ ‪‬ﺮ ﻣِﻦ ‪‬ﺭﹾﺃ ِﺳ ِﻪ ﻗﹸ ِ‬
‫ﲔ‬
‫ﻀ ‪‬ﻊ ِﺳِﻨ ‪‬‬
‫ﺠ ِﻦ ِﺑ ‪‬‬
‫ﺴ‪‬‬‫ﺚ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ ِﺫ ﹾﻛ ‪‬ﺮ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻓ ﹶﻠِﺒ ﹶ‬
‫ﻚ ﹶﻓﹶﺄ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻩ ﺍﻟ ‪‬‬
‫‪‬ﻣ ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮﻧِﻲ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺕ‬
‫ﻼ ٍ‬
‫ﺕ ِﺳﻤ‪‬ﺎ ٍﻥ ‪‬ﻳ ﹾﺄﻛﹸﻠﹸﻬ‪ ‬ﻦ ‪‬ﺳ ‪‬ﺒﻊ‪ِ ‬ﻋﺠ‪‬ﺎﻑ‪ ‬ﻭ ‪‬ﺳ ‪‬ﺒ ‪‬ﻊ ﺳ‪ ‬ﻨﺒ‪ ‬ﹶ‬
‫‪ Ò‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ِﻠﻚ‪ِ ‬ﺇﻧ‪‬ﻲ ﹶﺃﺭ‪‬ﻯ ‪‬ﺳ ‪‬ﺒ ‪‬ﻊ ‪‬ﺑ ﹶﻘﺮ‪‬ﺍ ٍ‬
‫ﻥ﴾‬
‫‪‬ﺗ ‪‬ﻌ‪‬ﺒﺮ‪‬ﻭ ﹶ‬ ‫ﻱ ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻟِﻠ ‪‬ﺮ ‪‬ﺅﻳ‪‬ﺎ‬
‫ﺕ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﻸُ ﹶﺃ ﹾﻓﺘ‪‬ﻮﻧِﻲ ﻓِﻲ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺎ ‪‬‬
‫ﻀ ٍﺮ ‪‬ﻭﺃﹸ ‪‬ﺧ ‪‬ﺮ ﻳ‪‬ﺎِﺑﺴ‪‬ﺎ ٍ‬
‫ﺧ‪ ‬‬
‫]ﺍﻵﻳﺎﺕ‪.[٤٣-٣٩ :‬‬
‫ﻳﻘﻮﻝ‪" :‬ﺃﺃﻣﻼﻙ ﻣﺘﺒﺎﻳﻨﻮﻥ ﺧﲑ ﺃﻡ ﺍﳌﺎﻟﻚ ﺍﻟﻘﺎﻫﺮ ﻟﻠﺠﻤﻴﻊ"؟ ﻳﺪﻋﻮﳘﺎ ﺇﱃ ﺗﻮﺣﻴﺪ‬
‫=‬
‫ﺃﻫﻠﻪ ﰲ ﻋﺼﺮﻩ‪ ،‬ﺗﻮﰲ ﺳﻨﺔ ‪١٥٠‬ﻫـ‪ .‬ﺍﻧﻈﺮ ﺗﺮﲨﺘﻪ ﰲ ﻛﺘﺎﺏ ﺍﳌﻌﺎﺭﻑ ﻻﺑﻦ ﻗﺘﻴﺒﺔ ﺹ‪.٤٨٨‬‬
‫‪٥٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﷲ‪﴿ ،‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ﴾ ﺃﻱ ﺳﻮﻯ ﺍﷲ ﴿ِﺇ ﱠﻻ ﹶﺃ ‪‬ﺳﻤ‪‬ﺎ ًﺀ ‪‬ﺳ ‪‬ﻤ ‪‬ﻴ‪‬ﺘﻤ‪‬ﻮﻫ‪‬ﺎ﴾‪ ،‬ﺃﻱ ﺃﻧﺘﻢ ﺟﻌﻠﺘﻢ‬
‫ﻫﺬﻩ ﺍﻷﺻﻨﺎﻡ ﺁﳍﺔ‪ ،‬ﻭﺃﺻﻞ " ‪‬ﺳﻤ‪‬ﻰ" ﺃﻥ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻟﲔ‪ ،‬ﳚﻮﺯ ﺣﺬﻑ ﺃﺣﺪﳘﺎ‪،‬‬
‫ﻤ ‪‬ﻴﺘ‪‬ﻤ‪‬ﻮﻫ‪‬ﺎ﴾‬ ‫ﻭﺍﻟﺜﺎﱐ ﻫﻨﺎ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﲰﻴﺘﻤﻮﻫﺎ ﺁﳍﺔ‪ ،‬ﻭ﴿ﺃﹶﻧ‪‬ﺘ ‪‬ﻢ﴾ ﺗﺄﻛﻴﺪ ﻟﻠﺜﺎﱐ ﰲ ﴿ ‪‬ﺳ ‪‬‬
‫ﻦ ﺍ ﹾﻟ ﹶﻘ‪‬ﻴﻢ‪﴾‬‬
‫ﷲ ِﺑﻬ‪‬ﺎ ﻣِﻦ ‪‬ﺳ ﹾﻠﻄﹶﺎ ٍﻥ﴾ ﺃﻱ ﺣﺠﺔ‪ ،‬ﻭ﴿ﺍﻟﺪ‪‬ﻳ ‪‬‬ ‫ﻟﻴﺤﺴﻦ ﺍﻟﻌﻄﻒ ﻋﻠﻴﻬﺎ ﴿ﻣ‪‬ﺎ ﺃﹶﻧـﺰ ﹶﻝ ﺍ ُ‬
‫ﺱ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾ ﻣﺎ ﻟﻠﻤﻄﻴﻌﲔ ﻣﻦ ﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻣﺎ ﻟﻠﻌﺎﺻﲔ ﻣﻦ‬ ‫ﺍﳌﺴﺘﻘﻴﻢ ﴿ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺍﻟﻌﻘﺎﺏ‪.‬‬
‫ﺼ ﹶﻠﺐ‪‬‬‫﴿ﹶﺃﻣ‪‬ﺎ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ﹸﻛﻤ‪‬ﺎ﴾ ‪-‬ﻳﺮﻳﺪ ﺻﺎﺣﺐ ﺍﻟﺸﺮﺍﺏ‪ ،‬ﻭﺍﻵﺧﺮ ﺻﺎﺣﺐ ﺍﻟﻄﻌﺎﻡ‪ ﴿ -‬ﹶﻓﻴ‪ ‬‬
‫ﺴ‪‬ﺘ ﹾﻔِﺘﻴ‪‬ﺎ ِﻥ﴾‪،‬‬
‫ﻀ ‪‬ﻲ ﺍﻷ ‪‬ﻣ ‪‬ﺮ ﺍﱠﻟﺬِﻱ ﻓِﻴ ِﻪ ‪‬ﺗ ‪‬‬
‫ﹶﻓ‪‬ﺘ ﹾﺄﻛﹸﻞﹸ ﺍﻟ ﱠﻄ ‪‬ﻴ ‪‬ﺮ ﻣِﻦ ‪‬ﺭﹾﺃ ِﺳ ِﻪ﴾ ﺃﻱ‪ :‬ﻫﺬﺍ ﺗﺄﻭﻳﻞ ﻣﺎ ﺭﺃﻳﺎﻩ ﴿ﻗﹸ ِ‬
‫ﻳﺮﻭﻯ ﺃﻥ ﺻﺎﺣﺐ ﺍﻟﻄﻌﺎﻡ ﻗﺎﻝ‪ :‬ﻣﺎ ﺭﺃﻳﺖ ﺷﻴﺌﺎ‪ ،‬ﻓﻘﺎﻝ ﳍﻤﺎ‪ :‬ﺫﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﻗﺪ ﻭﻗﻌﺖ ﻋﻠﻰ‬
‫ﻣﺎ ﺃﻭﻟﺖ‪.‬‬
‫ﺝ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ﴾ ﺃﻱ ﻳﻨﺠﻮ ﻣﻦ ﺍﳊﺒﺲ‪:‬‬ ‫﴿ ‪‬ﻭﻗﹶﺎ ﹶﻝ ِﻟ ﱠﻠﺬِﻱ ﹶﻇ ‪‬ﻦ﴾ ﺃﻱ‪ :‬ﻋﻠﻢ ﴿ﹶﺃ‪‬ﻧﻪ‪ ‬ﻧ‪‬ﺎ ٍ‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ﴾ ﻳﻘﺎﻝ‪ :‬ﺃﻧﺴﻰ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻮﺳﻒ‬ ‫ﻚ﴾ ﺃﻱ‪ :‬ﺳﻴﺪﻙ‪ ﴿ ،‬ﹶﻓﹶﺄ‪‬ﻧﺴ‪‬ﺎ ‪‬ﻩ ﺍﻟ ‪‬‬ ‫﴿ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮﻧِﻲ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺃﻥ ﳚﻌﻞ ﻣﺴﺘﻐﺎﺛﻪ ﺇﱃ ﺍﷲ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻧﺴﻰ ﺍﻟﺴﺎﻗﻲ ﺃﻥ ﻳﺬﻛﺮ ﻳﻮﺳﻒ ﳌﻮﻻﻩ‪ ،‬ﻓﻠﺒﺚ ﻳﻮﺳﻒ‬
‫ﰲ ﺍﻟﺴﺠﻦ ﺑﻀﻊ ﺳﻨﲔ‪ ،‬ﻗﻴﻞ‪ :‬ﻟﺒﺚ ﺳﺒﻊ ﺳﻨﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﺒﺚ ﺳﺒ ‪‬ﻌﺎ ﺑﻌﺪ ﻗﻮﻟﻪ‪﴿ :‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮﻧِﻲ‬
‫ﻚ﴾‪ ،‬ﻭﻟﺒﺚ ﻗﺒﻞ ﺫﻟﻚ ﲬﺲ ﺳﻨﲔ‪ ،‬ﻭﺍﻟﺒﻀﻊ‪ :‬ﻣﺎ ﺑﲔ ﺍﻟﺜﻼﺙ ﺇﱃ ﺍﻟﺘﺴﻊ‪ ،‬ﻭﻋﻦ‬ ‫ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﻷﺻﻤﻌﻲ‪ ،‬ﻭﻋﻦ ﻗﻄﺮﺏ‪ :‬ﺇﱃ ﺍﻟﺴﺒﻊ‪ ،‬ﻭﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ :‬ﻣﺎﱂ ﻳﺒﻠﻎ ﺍﻟﻌﻘﺪ ﻭﻻ ﻧﺼﻔﻪ‪ ،‬ﻳﺮﻳﺪ‬
‫ﻀ ‪‬ﻌﺖ‪ "‬ﺃﻱ ﻗﻄﻌﺖ‪ ،‬ﻛﺄﻧﻪ ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺍﻟﻌﺪﺩ‪.‬‬ ‫ﻣﺎ ﺑﲔ ﻭﺍﺣﺪ ﺇﱃ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ "‪‬ﺑ ‪‬‬
‫ﻸ﴾ ﺃﻱ ﺍﻟﺬﻳﻦ‬ ‫﴿ﻭﻗﺎﻝ ﺍﳌﻠﻚ ﺇﱐ ﺃﺭﻯ ﰲ ﺍﳌﻨﺎﻡ ﺳﺒﻊ ﺑﻘﺮﺍﺕ﴾ ﺍﻵﻳﺔ‪﴿ ،‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ُ‬
‫ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﰲ ﺍﻷﻣﻮﺭ ﴿ﹶﺃ ﹾﻓﺘ‪‬ﻮﻧِﻲ﴾ ﴿ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻟِﻠ ‪‬ﺮ ‪‬ﺅﻳ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺮ‪‬ﻭ ﹶﻥ﴾ ﺃﻱ‪ :‬ﲣﱪﻭﻥ ﺁﺧﺮ ﻣﺎ‬
‫ﻳﺆﻭﻝ ﺇﻟﻴﻪ ﺃﻣﺮﻫﺎ‪ ،‬ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﻋﱪﺕ ﺍﻟﻨﻬﺮ‪ ،‬ﺇﺫﺍ ﺑﻠﻐﺖ ﺇﱃ ﻋﱪﻩ‪ ،‬ﺇﱃ ﺷﻄﻪ‪ ،‬ﻭﻫﻮ ﺁﺧﺮ‬
‫ﻋﺮﺿﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺩﺧﻠﺖ ﺍﻟﻼﻡ ﻣﻊ ﺇﻥ ﺍﻟﻔﻌﻞ ﻳﺘﻌﺪﻯ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺗﻘﺪﻡ ﺍﳌﻔﻌﻮﻝ ﺿﻌﻒ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻓﺠﺎﺯ ﺇﺩﺧﺎﻝ ﺣﺮﻑ ﺍﻹﺿﺎﻓﺔ ﳍﺬﻩ ﺍﻟﻌﻠﺔ‪.‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٥٤‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ‪ Ò‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ ‪‬ﻧﺠ‪‬ﺎ‬
‫ﻼ ِﻡ ِﺑﻌ‪‬ﺎِﻟ ِﻤ ‪‬‬
‫ﺤﻦ‪ِ ‬ﺑ‪‬ﺘ ﹾﺄﻭِﻳ ِﻞ ﺍﻷ ‪‬ﺣ ﹶ‬
‫ﻼ ٍﻡ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺙ ﹶﺃ ‪‬ﺣ ﹶ‬
‫ﺿﻐ‪‬ﺎ ﹸ‬
‫﴿ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ ‪‬‬
‫ﺼﺪ‪‬ﻳ ‪‬ﻖ ﹶﺃ ﹾﻓِﺘﻨ‪‬ﺎ ﻓِﻲ‬
‫ﻒ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ ‪‬‬
‫ِﻣ ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺩ ﹶﻛ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺃﹸ ‪‬ﻣ ٍﺔ ﹶﺃﻧ‪‬ﺎ ﺃﹸ‪‬ﻧ‪‬ﺒﺌﹸﻜﹸ ‪‬ﻢ ِﺑ‪‬ﺘ ﹾﺄﻭِﻳ ِﻠ ِﻪ ﹶﻓﹶﺄ ‪‬ﺭ ِﺳﻠﹸﻮ ِﻥ ‪ Ò‬ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺕ ﱠﻟ ‪‬ﻌﻠﱢﻲ‬
‫ﻀ ٍﺮ ‪‬ﻭﺃﹸ ‪‬ﺧ ‪‬ﺮ ﻳ‪‬ﺎِﺑﺴ‪‬ﺎ ٍ‬
‫ﺕ ﺧ‪ ‬‬
‫ﻼ ٍ‬
‫ﺕ ِﺳﻤ‪‬ﺎ ٍﻥ ‪‬ﻳ ﹾﺄﻛﹸﻠﹸﻬ‪ ‬ﻦ ‪‬ﺳ ‪‬ﺒﻊ‪ِ ‬ﻋﺠ‪‬ﺎﻑ‪ ‬ﻭ ‪‬ﺳ ‪‬ﺒ ِﻊ ﺳ‪ ‬ﻨﺒ‪ ‬ﹶ‬
‫‪‬ﺳ ‪‬ﺒ ِﻊ ‪‬ﺑ ﹶﻘﺮ‪‬ﺍ ٍ‬
‫ﺱ ﹶﻟ ‪‬ﻌ ﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٤٦-٤٤ :‬‬
‫ﹶﺃ ‪‬ﺭ ِﺟﻊ‪ِ ‬ﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺍﻷﺿﻐﺎﺙ‪ :‬ﻭﺍﺣﺪﻫﺎ ﺿﻐﺚ‪ ،‬ﻭﻫﻮ ﺍﳊﺰﻣﺔ ﻣﻦ ﺍﳊﺸﻴﺶ ﻭﳓﻮﻩ‪ ،‬ﻭﺍﻷﺣﻼﻡ‪:‬‬
‫ﻭﺍﺣﺪﻫﺎ ﺣﻠﻢ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻭﺍﺭﺗﻔﺎﻉ "ﺃﺿﻐﺎﺙ" ﻋﻠﻰ‪ :‬ﻫﺬﻩ ﺃﺿﻐﺎﺙ ﺃﺣﻼﻡ‪ ،‬ﺃﻱ ﺣﺰﻡ‬
‫ﺃﺧﻼﻁ ﻟﻴﺴﺖ ﺑﺮﺅﻳﺎ‪ ،‬ﻭﻟﻴﺴﺖ ﺑﺎﻟﺮﺅﻳﺎ ﺍﳌﺨﺘﻠﻄﺔ‪" ،‬ﻣﺎ" ﻋﻨﺪﻧﺎ ﺗﺄﻭﻳﻞ ﴿ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻱ ‪‬ﻧﺠ‪‬ﺎ‬
‫ِﻣ ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ﴾ ﺃﻱ ﺻﺎﺣﺐ ﺍﻟﺸﺮﺍﺏ‪﴿ ،‬ﻭ‪‬ﺍ ‪‬ﺩ ﹶﻛ ‪‬ﺮ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﺃﹸ ‪‬ﻣ ٍﺔ﴾ ﺃﻱ‪ :‬ﺣﲔ‪﴿ ،‬ﹶﺃﻧ‪‬ﺎ ﺃﹸ‪‬ﻧ‪‬ﺒﺌﹸﻜﹸ ‪‬‬
‫ﻢ ِﺑ‪‬ﺘ ﹾﺄﻭِﻳ ِﻠ ِﻪ﴾‬
‫ﺃﻱ‪ :‬ﺃﻧﺎ ﺃﺧﱪﻛﻢ ﺑﺘﺄﻭﻳﻞ ﻣﺎ ﺭﺁﻩ ﺍﳌﻠﻚ‪ ﴿ ،‬ﹶﻓﹶﺄ ‪‬ﺭ ِﺳﻠﹸﻮ ِﻥ﴾ ﺃﻱ‪ :‬ﺇﱃ ﺍﻟﺴﺠﻦ‪ ،‬ﻓﺜﻢ ﻳﻮﺳﻒ‬
‫ﺼﺪ‪‬ﻳ ‪‬ﻖ﴾ ﺃﻱ‪ :‬ﻳﺎ ﻳﻮﺳﻒ‪،‬‬ ‫ﻒ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﻭﻫﻮ ﻋﺎﱂ ﺑﺘﻔﺴﲑ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻓﺄﺭﺳﻠﻮﻩ‪ ،‬ﻓﻘﺎﻝ‪﴿ :‬ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﻭﺍﻟﺼﺪﻳﻖ ﺍﳌﺒﺎﻟﻎ ﻣﻦ ﺍﻟﺼﺪﻕ ﻭﺍﻟﺘﺼﺪﻳﻖ ﴿ﹶﺃ ﹾﻓِﺘﻨ‪‬ﺎ﴾ ﺃﻱ ﺃﺧﱪﻧﺎ ﻋﻦ ﺍﳊﻜﻢ ﴿ﻓِﻲ ‪‬ﺳ ‪‬ﺒ ِﻊ‬
‫ﺕ﴾‬‫ﻀ ٍﺮ﴾ ﻧﻌﺖ ﻟﺴﻨﺒﻼﺕ ﴿ ‪‬ﻭﺃﹸ ‪‬ﺧ ‪‬ﺮ ﻳ‪‬ﺎِﺑﺴ‪‬ﺎ ٍ‬ ‫ﺕ﴾ ﺍﻵﻳﺔ ﴿ ِﺳ ‪‬ﻤﺎ ٍﻥ﴾ ﻧﻌﺖ ﻟﺒﻘﺮﺍﺕ‪ ،‬ﻭ﴿ﺧ‪ ‬‬ ‫‪‬ﺑ ﹶﻘﺮ‪‬ﺍ ٍ‬
‫ﰲ ﻣﻮﺿﻊ ﺟﺮ ﻋﻄﻔﺎ ﻋﻠﻰ "ﺍﻟﺴﺒﻊ"‪﴿ ،‬ﹶﻟ ‪‬ﻌ ﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾ ﺗﺄﻭﻳﻞ ﺭﺅﻳﺎ ﺍﳌﻠﻚ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﻳﻌﻠﻤﻮﻥ ﲟﻜﺎﻧﻚ‪ ،‬ﻓﻴﻜﻮﻥ ﺳﺒﺐ ﺧﻼﺻﻚ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻼ ‪‬ﻣﻤ‪‬ﺎ‬
‫ﲔ ‪‬ﺩﹶﺃﺑ‪‬ﺎ ﹶﻓﻤ‪‬ﺎ ‪‬ﺣﺼ‪‬ﺪ‪‬ﺗ ‪‬ﻢ ﹶﻓ ﹶﺬﺭ‪‬ﻭ ‪‬ﻩ ِﻓﻲ ﺳ‪‬ﻨﺒ‪ِ ‬ﻠ ِﻪ ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ‬
‫﴿ﻗﹶﺎ ﹶﻝ ‪‬ﺗ ‪‬ﺰ ‪‬ﺭﻋ‪‬ﻮ ﹶﻥ ‪‬ﺳ ‪‬ﺒ ‪‬ﻊ ِﺳِﻨ ‪‬‬
‫ﻼ ‪‬ﻣﻤ‪‬ﺎ‬
‫ﻚ ‪‬ﺳ ‪‬ﺒﻊ‪ِ ‬ﺷﺪ‪‬ﺍﺩ‪ ‬ﻳ ﹾﺄ ﹸﻛ ﹾﻠ ‪‬ﻦ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻣ‪‬ﺘ ‪‬ﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻦ ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ‬
‫‪‬ﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ‪ Ò‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ﹾﺄﺗِﻲ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﹶﺫِﻟ ‪‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪:‬‬
‫ﺱ ‪‬ﻭﻓِﻴ ِﻪ ‪‬ﻳ ‪‬ﻌ ِ‬
‫ﺙ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﻚ ﻋ‪‬ﺎﻡ‪ ‬ﻓِﻴ ِﻪ ‪‬ﻳﻐ‪‬ﺎ ﹸ‬
‫ﺼﻨ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ﹾﺄﺗِﻲ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﹶﺫِﻟ ‪‬‬
‫ﺤ ِ‬
‫‪‬ﺗ ‪‬‬
‫‪.[٤٩-٤٧‬‬
‫﴿ ‪‬ﺩﹶﺃﺑ‪‬ﺎ﴾ ﺃﻱ ﺟﺪﺍ ﰲ ﺍﻟﺰﺭﺍﻋﺔ ﻭﻣﺘﺎﺑﻌﺔ‪ ،‬ﻭﻫﻮ ﻧﺼﺐ ﻋﻠﻰ "ﻳﺪﺃﺑﻮﻥ ﺩﺃﺑﺎ"‪ ،‬ﻷﻥ‬
‫﴿‪‬ﺗ ‪‬ﺰ ‪‬ﺭﻋ‪‬ﻮ ﹶﻥ﴾ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻗﺮﺃ ﺣﻔﺺ)‪ (١‬ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻹﺳﻜﺎﻥ‪ ،‬ﻭﳘﺎ‬

‫)‪ (١‬ﻫﻮ ﺃﺑﻮ ﻋﻤﺮﻭ ﺟﻌﻔﺮ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﳌﻐﲑﺓ ﺍﻷﺳﺪﻱ ﺍﻟﻜﻮﰲ‪ ،‬ﺭﺍﻭﻱ ﻋﺎﺻﻢ‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﳛﲕ ﺑﻦ‬
‫=‬
‫‪٥٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺍﺣﺪ ﻣﺜﻞ‪ :‬ﺍﻟ ﹶﻈﻌ‪‬ﻦ ﻭﺍﻟ ﹶﻈﻌ‪‬ﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﺳﺎﺋﺮ ﻣﺎ ﻓﺘﺢ ﺃﻭﻟﻪ ﻭﺛﺎﻧﻴﻪ ﺣﺮﻑ ﻣﻦ ﺍﳊﺮﻭﻑ‬
‫ﻼ ‪‬ﻣﻤ‪‬ﺎ‬
‫ﺍﻟﺴﺘﺔ‪ ،‬ﻳﺜﻘﻞ ﻭﳜﻔﻒ‪ ﴿ ،‬ﹶﻓﻤ‪‬ﺎ ‪‬ﺣﺼ‪‬ﺪ‪‬ﺗ ‪‬ﻢ﴾ ﻣﻦ ﺍﻟﺰﺭﻉ ﴿ ﹶﻓ ﹶﺬﺭ‪‬ﻭ ‪‬ﻩ ﻓِﻲ ﺳ‪‬ﻨﺒ‪ِ ‬ﻠ ِﻪ ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ‬
‫‪‬ﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ﴾ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﺃﺭﺩﰎ ﺃﻛﻠﻪ ﻓﺪﻭﺳﻮﻩ‪ ،‬ﻭﺩﻋﻮﺍ ﺍﻟﺒﺎﻗﻲ ﰲ ﺳﻨﺒﻠﻪ ﻻ ﻳﺘﺴﻮﺱ‪ ،‬ﻭﺍﳌﻌﲎ‪:‬‬
‫ﺃﻧﻪ ﺃﻭﻝ ﺍﻟﺒﻘﺮﺍﺕ ﺍﻟﺴﻨﲔ ﺫﻭﺍﺕ ﺍﳋﺼﺐ‪ ،‬ﰒ ﺃﺷﺎﺭ ﻋﻠﻴﻬﻢ ﲟﺎ ﻓﻴﻪ ﺍﻟﺼﻼﺡ‪ ،‬ﰒ ﺗﺄﰐ ﺳﻨﻮﻥ‬
‫ﳎﺪﺑﺔ ﻭﻫﻲ ﺍﻟﺴﺒﻊ ﺍﻟﻌﺠﺎﻑ ﴿‪‬ﻳ ﹾﺄﻛﹸ ﹾﻠ ‪‬ﻦ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻣ‪‬ﺘ ‪‬ﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻦ﴾ ﺃﻱ‪ :‬ﻣﺎ ﻗﺪﻣﺘﻢ ﻓﻴﻪ ﻣﻦ ﺍﻟﺰﺭﻉ‪،‬‬
‫ﻭﺧﺒﺄﲤﻮﻩ ﳍﻦ‪ ،‬ﻭﻭﺻﻔﺖ ﺍﻟﺴﻨﻮﻥ ﺑﺄ‪‬ﻦ ﻳﺄﻛﻠﻦ‪ ،‬ﻷ‪‬ﺎ ﲟﻨـﺰﻟﺔ ﻣﺎ ﻳﺆﻛﻞ ﻟﻮﻗﻮﻉ ﺍﻷﻛﻞ ﻓﻴﻬﺎ‪،‬‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ﴾ ﻳﻌﲏ‬ ‫ﺱ﴾ ﺃﻱ ﳝﻄﺮﻭﻥ ﴿ ‪‬ﻭ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬ﻌ ِ‬ ‫ﺙ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺼﻨ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ ﲢﺮﺯﻭﻥ ﴿‪‬ﻳﻐ‪‬ﺎ ﹸ‬
‫ﺤِ‬
‫ﻼ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫﴿ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ‬
‫ﺍﻟﻌﻨﺐ ﻭﺍﻟﺰﻳﺘﻮﻥ ﻭﺍﻟﺴﻤﺴﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻨﻪ ﺃﻳﻀﺎ‪" :‬ﳛﻠﺒﻮﻥ" ﻳﻜﻮﻥ ﳍﻢ ﺧﺼﺐ‬
‫ﻭﺃﻟﺒﺎﻥ‪ ،‬ﻭﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻭﻏﲑﻩ‪.‬‬
‫"ﻻ ﻳﻨﺠﻮﻥ" ﻛﺄﻥ ﺍﳌﻌﲎ‪ :‬ﻳﻨﺠﻮﻥ ﻣﻦ ﺍﻟﺒﻼﺀ ﻭﻳﻌﺘﺼﻤﻮﻥ ﺑﺎﳋﺼﺐ ﻭﺍﻟﻌﺼﺮﺓ‬
‫ﺍﳌﻨﺠﺎﺓ‪ ،‬ﻗﺎﻝ)‪:(١‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﻋﺼﺮﺓ ﺍﳌﻨﺠﻮﺩ‬ ‫ﺻﺎﺩﻳﺎ ﻳﺴﺘﻐﻴﺚ ﻏﲑ ﻣﻐﺎﺙ‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪" :‬ﺗﻌﺼﺮﻭﻥ" ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃﻩ ﺑﺎﻟﺘﺎﺀ ﺭﺩﻩ‬
‫ﺼﻨ‪‬ﻮ ﹶﻥ﴾ ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ‬ ‫ﺤ ِ‬‫ﺇﱃ ﺍﳌﺨﺎﻃﺒﺔ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻣﻦ ﻗﻮﻟﻪ‪﴿ :‬ﺗ ‪‬ﺰ ‪‬ﺭﻋ‪‬ﻮ ﹶﻥ﴾ ﺇﱃ ﻗﻮﻟﻪ‪﴿ :‬ﳑ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﻓﻸﻧﻪ ﻗﺮﺏ ﻣﻦ ﺫﻛﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺮﺩﻩ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﻓﹶﺎ ‪‬ﺳﹶﺄﹾﻟ ‪‬ﻪ ﻣ‪‬ﺎ‬
‫﴿ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ِﻠﻚ‪ ‬ﺍﹾﺋﺘ‪‬ﻮﻧِﻲ ِﺑ ِﻪ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀﻩ‪ ‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺭ ِﺟ ‪‬ﻊ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﻣ‪‬ﺎ ‪‬ﺧ ﹾﻄﺒ‪‬ﻜﹸ ‪‬ﻦ ِﺇ ﹾﺫ‬ ‫‪Ò‬‬ ‫ﻼﺗِﻲ ﹶﻗ ﱠﻄ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻬ‪ ‬ﻦ ِﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ِﺑ ﹶﻜ ‪‬ﻴ ِﺪ ِﻫ ‪‬ﻦ ‪‬ﻋﻠِﻴﻢ‪‬‬
‫ﺴ ‪‬ﻮ ِﺓ ﺍﻟ ﱠ‬
‫ﺑ‪‬ﺎ ﹸﻝ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺖ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﺕ‪‬‬
‫ﷲ ﻣ‪‬ﺎ ‪‬ﻋ ِﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﻣِﻦ ﺳ‪‬ﻮ ٍﺀ ﻗﹶﺎﹶﻟ ِ‬
‫ﺵ ِ‬
‫ﺴ ِﻪ ﻗﹸ ﹾﻠ ‪‬ﻦ ﺣ‪‬ﺎ ‪‬‬
‫ﻒ ﻋ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺭ‪‬ﺍﻭ‪‬ﺩ‪‬ﺗ ‪‬ﻦ ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﻚ‬
‫ﹶﺫِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺴ ِﻪ ‪‬ﻭِﺇ‪‬ﻧﻪ‪ ‬ﹶﻟ ِﻤ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎ ِﺩ ِﻗ ‪‬‬
‫ﺤ ‪‬ﻖ ﹶﺃﻧ‪‬ﺎ ﺭ‪‬ﺍ ‪‬ﻭ ‪‬ﺩ‪‬ﺗﻪ‪ ‬ﻋ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺺ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬‬
‫ﺼ‪‬‬‫ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ﺍ َﻵ ﹶﻥ ‪‬ﺣ ‪‬‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٥٢-٥٠‬‬
‫ﷲ ﹶﻻ ‪‬ﻳ ‪‬ﻬﺪِﻱ ﹶﻛ ‪‬ﻴ ‪‬ﺪ ﺍﹾﻟﺨ‪‬ﺎِﺋِﻨ ‪‬‬
‫ﺐ ‪‬ﻭﹶﺃ ﱠﻥ ﺍ َ‬
‫ِﻟ‪‬ﻴ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ﹶﻟ ‪‬ﻢ ﹶﺃﺧ‪ ‬ﻨﻪ‪ ‬ﺑِﺎﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﳌﺎ ﹸﺃﻋﻠﻢ ﻣﻜﺎﻧﻪ ﻣﻦ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﺄﻭﻳﻞ‪ ،‬ﻃﻠﺒﻪ‪ ﴿ ،‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀﻩ‪ ‬ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺭ ِﺟ ‪‬ﻊ ِﺇﻟﹶﻰ‬
‫=‬
‫ﻣﻌﲔ‪ :‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟﱵ ﺭﻭﻳﺖ ﻟﻘﺮﺍﺀﺓ ﻋﺎﺻﻢ ﻫﻲ ﺭﻭﺍﻳﺔ ﺣﻔﺺ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪١٨٠‬ﻫـ‪.‬‬
‫)‪ (١‬ﺍﻟﺒﻴﺖ ﻣﻨﺴﻮﺏ ﻷﰊ ﺯﺑﻴﺪ ﺍﻟﻄﺎﺋﻲ‪ ،‬ﺍﻧﻈﺮ‪ :‬ﺍﶈﺘﺴﺐ ‪ ،٣٤٥ :١‬ﻭﲨﻬﺮﺓ ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ‪.٢٦٠‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٥٦‬‬
‫ﻚ﴾ ﺍﻵﻳﺔ‪ ،‬ﺃﻱ‪ :‬ﺳﻠﻪ ﺃﻥ ﻳﺴﺘﻌﻠﻢ ﺑﺮﺍﺀﰐ ﳑﺎ ﻗﺮﻓﺖ ﺑﻪ‪ ،‬ﻗﺎﻝ ﻗﺘﺎﺩﺓ‪ :‬ﺃﻥ ﻻ ﳜﺮﺝ ﻣﻦ‬ ‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﻟﺴﺠﻦ ﺣﱴ ﻳﻜﻮﻥ ﻟﻪ ﻋﺬﺭ‪.‬‬
‫﴿ِﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ِﺑ ﹶﻜ ‪‬ﻴ ِﺪ ِﻫ ‪‬ﻦ ‪‬ﻋﻠِﻴﻢ‪ ﴾‬ﺃﻱ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻴﺪ ﴿ﻗﹶﺎ ﹶﻝ ﻣ‪‬ﺎ ‪‬ﺧ ﹾﻄﺒ‪‬ﻜﹸ ‪‬ﻦ﴾ ﺃﻱ‬
‫ﺤ ‪‬ﻖ﴾ ﺃﻱ ﺑﺮﺯ ﻭﺗﺒﲔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﺣ ‪‬‬
‫ﺺ‬ ‫ﺺ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬‬ ‫ﺼ‪‬‬ ‫ﻣﺎ ﺷﺄﻧﻜﻦ؟ ﻭﻗﻮﻟﻪ‪﴿ :‬ﺍ َﻵ ﹶﻥ ‪‬ﺣ ‪‬‬
‫ﺷﻌﺮﻩ‪ ،‬ﺇﺫﺍ ﺍﺳﺘﺄﺻﻞ ﻗﻄﻌﻪ‪ ،‬ﻭﻣﻨﻪ ﺍﳊﺼﺔ‪ :‬ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺍﻟﺸﻲﺀ ﻭﺍﳌﻌﲎ‪ :‬ﺍﻧﻘﻄﻊ ﺍﳊﻖ ﻋﻦ‬
‫ﻭ ‪‬ﺩ ‪‬ﺗﻨِﻲ ﻋ‪‬ﻦ ‪‬ﻧ ﹾﻔﺴِﻲ﴾‬
‫ﲔ﴾ ﻣﻦ ﻗﻮﻟﻪ‪﴿ :‬ﻗﹶﺎ ﹶﻝ ِﻫ ‪‬ﻲ ﺭ‪‬ﺍ ‪‬‬ ‫ﺍﻟﺒﺎﻃﻞ ﺑﻈﻬﻮﺭﻩ‪ ﴿ ،‬ﻭِﺇ‪‬ﻧﻪ‪ ‬ﹶﻟ ِﻤ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎ ِﺩ ِﻗ ‪‬‬
‫ﻚ ِﻟ‪‬ﻴ ‪‬ﻌ ﹶﻠ ‪‬ﻢ﴾ ﻫﺬﺍ ﻣﻦ ﻗﻮﻝ ﻳﻮﺳﻒ‪ ،‬ﻭﺟﺎﺯ ﺫﻟﻚ ﻟﻈﻬﻮﺭ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻰ ﺍﳌﻌﲎ‪،‬‬ ‫﴿ ﹶﺫِﻟ ‪‬‬
‫ﻚ﴾ ﻣﺮﻓﻮﻉ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﺭﺩﺕ ﺍﻟﺘﺒﻴﲔ ﻟﻠﻤﻠﻚ ﺃﻣﺮ ﺍﻣﺮﺃﺗﻪ ﻭﺍﻟﻨﺴﻮﺓ ﴿ِﻟ‪‬ﻴ ‪‬ﻌ ﹶﻠ ‪‬ﻢ‬ ‫ﻭ﴿ ﹶﺫِﻟ ‪‬‬
‫ﺐ﴾ ﻭﺇﻥ ﺷﺌﺖ ﻋﻠﻰ ﺧﱪ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﺃﻱ ﺃﻣﺮ ﺫﻟﻚ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪:‬‬ ‫ﹶﺃﻧ‪‬ﻲ ﹶﻟ ‪‬ﻢ ﹶﺃﺧ‪ ‬ﻨﻪ‪ ‬ﺑِﺎﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﻟﻴﻌﻠﻢ ﺍﷲ ﺃﱐ ﱂ ﺃﺧﻨﻪ ﺑﺎﻟﻐﻴﺐ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺲ ﻷﻣ‪‬ﺎ ‪‬ﺭﺓﹲ ﺑِﺎﻟﺴ‪‬ﻮ ِﺀ ِﺇ ﱠﻻ ﻣ‪‬ﺎ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﺭﺑ‪‬ﻲ ِﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ﹶﻏﻔﹸﻮﺭ‪‬‬
‫﴿ ‪‬ﻭ ‪‬ﻣﺎ ﺃﹸ‪‬ﺑ ‪‬ﺮﺉ‪ ‬ﻧ ﹾﻔﺴِﻲ ِﺇ ﱠﻥ ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬‬
‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﹶﻟ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ‬
‫ﺼ ‪‬ﻪ ِﻟ‪‬ﻨ ﹾﻔﺴِﻲ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﹶﻛ ﱠﻠ ‪‬ﻤﻪ‪ ‬ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧ ‪‬‬ ‫‪‬ﺭﺣِﻴﻢ‪ Ò ‬ﻭﻗﹶﺎ ﹶﻝ ﺍﹾﻟ ‪‬ﻤ ِﻠﻚ‪ ‬ﺍﹾﺋﺘ‪‬ﻮﻧِﻲ ِﺑ ِﻪ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺨ ِﻠ ‪‬‬
‫ﺽ ِﺇﻧ‪‬ﻲ ‪‬ﺣﻔِﻴﻆﹲ ‪‬ﻋﻠِﻴﻢ‪]﴾‬ﺍﻵﻳﺎﺕ‪-٥٣ :‬‬
‫ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨِﻲ ‪‬ﻋﻠﹶﻰ ‪‬ﺧﺰ‪‬ﺍِﺋ ِﻦ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫‪Ò‬‬ ‫ِﻣ ِﻜﲔ‪ ‬ﹶﺃ ِﻣﲔ‪‬‬
‫‪.[٥٥‬‬
‫ﺐ﴾ ﻏﻤﺰﻩ ﺍﳌﻠﻚ ﻓﻘﺎﻝ‪:‬‬ ‫ﻚ ِﻟ‪‬ﻴ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﹶﺃﻧ‪‬ﻲ ﹶﻟ ‪‬ﻢ ﹶﺃﺧ‪ ‬ﻨﻪ‪ ‬ﺑِﺎﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﳌﺎ ﻗﺎﻝ‪ ﴿ :‬ﹶﺫِﻟ ‪‬‬
‫ﻭﻻ ﺣﲔ ﳘﺖ ﺑﻪ؟ ﻓﻘﺎﻝ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ﺃﹸ‪‬ﺑ ‪‬ﺮﺉ‪ ‬ﻧ ﹾﻔﺴِﻲ﴾ ﺃﻱ ﻻ ﺃﻧﺴﺒﻬﺎ ﺇﱃ ﺍﻟﱪﺍﺀﺓ ﻭﻻ ﺃﺯﻛﻴﻬﺎ‪،‬‬
‫ﻭﺍﻷﻣﺎﺭﺓ‪ :‬ﺍﻟﻜﺒﲑﺓ ﺍﻷﻣﺮ‪﴿ ،‬ﺑِﺎﻟﺴ‪‬ﻮ ِﺀ﴾ ﺍﻟﻘﺒﻴﺢ ﴿ِﺇ ﱠﻻ ﻣ‪‬ﺎ ‪‬ﺭ ِﺣ ‪‬ﻢ ‪‬ﺭﺑ‪‬ﻲ﴾ "ﻣﺎ" ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄﻊ ﳑﺎ ﻗﺒﻠﻪ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﻨﻔﺲ ﺃﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀ ﺍﻟﻌﺰﻡ ﻣﻦ ﺍﷲ ﻛﺎﻧﺖ‬
‫ﻫﺬﻩ ﺍﻟﱵ ﺗﺪﻋﻮ ﺇﱃ ﺍﳋﲑ‪ِ﴿ ،‬ﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ﹶﻏﻔﹸﻮﺭ‪ ‬ﺭﺣِﻴﻢ‪.﴾‬‬
‫ﺼ ‪‬ﻪ ِﻟ‪‬ﻨ ﹾﻔﺴِﻲ﴾ ﺃﻱ ﺃﺟﻌﻠﻪ ﺧﺎﻟﺼﺎ ﱄ‪ ،‬ﻭﻻ ﻳﺸﺮﻛﻪ ﻓﻴﻪ ﺃﺣﺪ‪ ،‬ﻭﻫﻮ ﺟﺰﻡ‬ ‫ﺨ ِﻠ ‪‬‬
‫﴿ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻷﻣﺮ‪ ،‬ﻭ﴿ ِﻣ ِﻜﲔ‪ ﴾‬ﺫﻭ ﻣﻜﺎﻧﺔ‪ ،‬ﻭ﴿ﹶﺃ ِﻣﲔ‪ ﴾‬ﻣﻌﺮﻭﻑ ﺑﺎﻷﻣﺎﻧﺔ ﻭﺍﻟﱪﺍﺀﺓ ﳑﺎ‬
‫ﺽ﴾ ﺃﻱ ﻋﻠﻰ ﺃﻣﻮﺍﳍﺎ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻷﻟﻒ‬ ‫ﻗﺬﻓﺖ ﺑﻪ‪﴿ ،‬ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨِﻲ ‪‬ﻋﻠﹶﻰ ‪‬ﺧﺰ‪‬ﺍِﺋ ِﻦ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻭﺍﻟﻼﻡ ﺑﺪﻝ ﻣﻦ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺧﺰﺍﺋﻦ ﺃﺭﺿﻚ‪ِ﴿ ،‬ﺇﻧ‪‬ﻲ ‪‬ﺣﻔِﻴﻆﹲ ‪‬ﻋﻠِﻴﻢ‪ ﴾‬ﺃﻱ ﺃﺣﻔﻈﻬﺎ‬
‫‪٥٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺃﻋﻠﻢ ﻭﺟﻮﻩ ﻣﺘﺼﺮﻓﺎ‪‬ﺎ‪ ،‬ﻭﺇﳕﺎ ﺃﺳﺄﻝ ﺫﻟﻚ ﻟﺼﻼﺡ ﺍﻟﻌﺒﺎﺩ ﲝﺴﻦ ﺗﺪﺑﲑﻩ ﳍﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺐ ِﺑ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤِﺘﻨ‪‬ﺎ‬
‫ﺽ ‪‬ﻳ‪‬ﺘ‪‬ﺒ ‪‬ﻮﺃﹸ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺣ ‪‬ﻴﺚﹸ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻧﺼِﻴ ‪‬‬
‫ﻒ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻚ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ِﻟﻴ‪‬ﻮﺳ‪ ‬‬
‫﴿ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻭ َﻷ ‪‬ﺟ ‪‬ﺮ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﱢﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺴِﻨ ‪‬‬
‫ﺤِ‬‫ﻣ‪‬ﻦ ‪‬ﻧﺸ‪‬ﺎ ُﺀ ‪‬ﻭ ﹶﻻ ‪‬ﻧﻀِﻴ ‪‬ﻊ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ﺍﹾﻟﻤ‪ ‬‬
‫‪‬ﻭﹶﻟﻤ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﻒ ﹶﻓ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﹶﻓ ‪‬ﻌ ‪‬ﺮ ﹶﻓﻬ‪ ‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻟﻪ‪ ‬ﻣ‪‬ﻨ ِﻜﺮ‪‬ﻭ ﹶﻥ‬
‫‪‬ﻭﺟ‪‬ﺎ َﺀ ِﺇ ‪‬ﺧ ‪‬ﻮﺓﹸ ﻳ‪‬ﻮﺳ‪ ‬‬ ‫‪Ò‬‬ ‫‪‬ﻳ‪‬ﺘﻘﹸﻮ ﹶﻥ‬
‫ﺥ ﱠﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺑِﻴ ﹸﻜ ‪‬ﻢ ﹶﺃ ﹶﻻ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﹶﺃﻧ‪‬ﻲ ﺃﹸﻭﻓِﻲ ﺍﹾﻟ ﹶﻜ ‪‬ﻴ ﹶﻞ ‪‬ﻭﹶﺃﻧ‪‬ﺎ‬
‫ﺠﻬ‪‬ﺎ ِﺯ ِﻫ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﺍﹾﺋﺘ‪‬ﻮﻧِﻲ ِﺑﹶﺄ ٍ‬
‫‪‬ﺟ ‪‬ﻬ ‪‬ﺰﻫ‪‬ﻢ ِﺑ ‪‬‬
‫ﻼ ﹶﻛ ‪‬ﻴ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻋ ‪‬ﻨﺪِﻱ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘ ‪‬ﺮﺑ‪‬ﻮ ِﻥ﴾]ﺍﻵﻳﺎﺕ‪:‬‬
‫ﹶﻓﺈِﻥ ﱠﻟ ‪‬ﻢ ‪‬ﺗ ﹾﺄﺗ‪‬ﻮﻧِﻲ ِﺑ ِﻪ ﹶﻓ ﹶ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﺍﹾﻟﻤ‪‬ﻨـﺰِﻟ ‪‬‬
‫‪.[٦٠-٥٦‬‬
‫‪‬ﻧﺸ‪‬ﺎ ُﺀ﴾‬ ‫ﰲ ﺍﻷﺭﺽ‪ ،‬ﺃﻱ‪ :‬ﺃﺭﺽ ﻣﺼﺮ‪ ،‬ﻧﺘﺒﻮﺃ‪ :‬ﺃﻱ ﻧﻨـﺰﻝ ﻭﻧﺴﻜﻦ ﻣﻨﻬﺎ ﴿ ‪‬ﺣ ‪‬ﻴﺚﹸ‬
‫ﺑﺮﲪﺘﻨﺎ ﴿ﻣ‪‬ﻦ ‪‬ﻧﺸ‪‬ﺎ ُﺀ﴾ ﺃﻱ ﻧﻔﻀﻞ ﻋﻠﻰ ﻣﻦ ﻧﺸﺎﺀ‪ ،‬ﻭﻻ ﻧﺒﻄﻞ ﺛﻮﺍﺏ ﺍﳌﻮﺣﺪﻳﻦ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ‬
‫ﻛﺜﲑ‪ ﴿ :‬ﺣ ‪‬ﻴﺚﹸ ‪‬ﻧﺸ‪‬ﺎ ُﺀ﴾ ﺑﺎﻟﻨﻮﻥ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﳛﺴﻦ ﻣﻌﻨﺎﻩ ﻣﻊ "ﻣﻜﻨﺎ‬
‫ﻟﻪ" ﴿‪‬ﻳ‪‬ﺘ‪‬ﺒ ‪‬ﻮﺃﹸ ِﻣ ‪‬ﻨﻬ‪‬ﺎ﴾‪.‬‬
‫ﻒ﴾ ﻳﺮﻳﺪ ﻛﻠﻬﻢ‪ ،‬ﺇﻻ ﺑﻨﻴﺎﻣﲔ‪ ،‬ﻭﺳﺒﺐ ﳎﻴﺌﻬﻢ ﺇﻟﻴﻪ ﻧـﺰﻭﻝ‬ ‫﴿ ‪‬ﻭﺟ‪‬ﺎ َﺀ ِﺇ ‪‬ﺧ ‪‬ﻮﺓﹸ ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﻢ﴾‬‫ﺍﻟﻘﺤﻂ ﺍﻟﺬﻱ ﻛﺎﻥ ﺫﻛﺮﻩ ﰲ ﺗﻔﺴﲑ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻓﺠﺎﺀﻭﺍ ﳝﺘﺎﺭﻭﻥ ﴿ ﹶﻓ ‪‬ﺪ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﹶﻓ ‪‬ﻌ ‪‬ﺮ ﹶﻓﻬ‪ ‬‬
‫ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻣﺎ ﻋﺮﻓﻬﻢ ﺣﱴ ﺗﻌﺮﻓﻮﺍ ﻋﻠﻴﻪ‪ ﴿ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻟﻪ‪ ‬ﻣ‪‬ﻨ ِﻜﺮ‪‬ﻭ ﹶﻥ﴾ ﺃﻱ ﻻ ﻳﻌﺮﻓﻮﻥ ﺃﻧﻪ‬
‫ﺠﻬ‪‬ﺎ ِﺯ ِﻫ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﳌﺎ ﻗﻀﻰ ﺣﺎﺟﺘﻬﻢ‪ ،‬ﻭﺍﳉﻬﺎﺯ‪ :‬ﻣﺘﺎﻉ ﺍﻟﺘﺠﺎﺭ‬ ‫ﻳﻮﺳﻒ ﴿ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﻬ ‪‬ﺰﻫ‪‬ﻢ ِﺑ ‪‬‬
‫ﺥ ﱠﻟﻜﹸﻢ‬ ‫ﺍﻟﺬﻱ ﳛﻤﻞ ﻣﻦ ﺑﻠﺪ ﺇﱃ ﺑﻠﺪ‪ ،‬ﻭﻫﻮ ﻫﺎ ﻫﻨﺎ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻭﻩ ﴿ ﹶﻗﺎ ﹶﻝ ﺍﹾﺋﺘ‪‬ﻮﻧِﻲ ِﺑﹶﺄ ٍ‬
‫‪‬ﻣ ‪‬ﻦ ﹶﺃﺑِﻴ ﹸﻜ ‪‬ﻢ﴾ ﻭﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﺳﺄﳍﻢ‪ :‬ﻣﻦ ﺃﻧﺘﻢ؟ ﻭﻛﻢ ﻷﺑﻴﻜﻢ ﻣﻦ ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻣﺎ‬
‫ﺷﺄﻧﻜﻢ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﳓﻦ ﺑﻨﻮ ﻳﻌﻘﻮﺏ ﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﺛﻨﺎ ﻋﺸﺮ ﻭﻟﺪﺍ‪ ،‬ﻓﻔﻘﺪ ﺍﺑﻨﺎ ﻟﻪ‬
‫ﻭﻛﺎﻥ ﺃﺣﺒﻨﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻵﻥ ﻳﺴﻜﻦ ﺇﱃ ﺃﺧﻴﻪ ﻭﻫﻮ ﺃﺻﻐﺮﻧﺎ‪ ،‬ﻓﺴﺄﳍﻢ ﺃﻥ ﻳﺄﺗﻮﻩ ﺑﻪ‪.‬‬
‫ﲔ﴾ ﺃﻱ‪:‬‬ ‫﴿ﹶﺃ ﹶﻻ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﹶﺃﻧ‪‬ﻲ ﺃﹸﻭﻓِﻲ ﺍﹾﻟ ﹶﻜ ‪‬ﻴ ﹶﻞ﴾ ﺃﻱ‪ :‬ﻻ ﺃﻃﻔﻒ؟ ﴿ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﺍﹾﻟﻤ‪‬ﻨـﺰِﻟ ‪‬‬
‫ﺍﳌﻀﻴﻔﲔ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺄﺗﻮﱐ ﺑﺄﺧﻴﻜﻢ ﻓﻼ ﻣﲑﺓ ﻟﻜﻢ ﻋﻨﺪﻱ‪ ،‬ﻭﻻ ﺗﺄﺗﻮﱐ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٥٨‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ِﻟ ِﻔ ‪‬ﺘﻴ‪‬ﺎِﻧ ِﻪ ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ِﺑﻀ‪‬ﺎ ‪‬ﻋ‪‬ﺘﻬ‪ ‬ﻢ ﻓِﻲ‬ ‫‪Ò‬‬ ‫﴿ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺳ‪‬ﻨﺮ‪‬ﺍ ِﻭﺩ‪ ‬ﻋ ‪‬ﻨﻪ‪ ‬ﹶﺃﺑ‪‬ﺎ ‪‬ﻩ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻔﹶﺎ ِﻋﻠﹸﻮ ﹶﻥ‬
‫ِﺭﺣ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌ ﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮ‪‬ﻧﻬ‪‬ﺎ ِﺇﺫﹶﺍ ﺍ‪‬ﻧ ﹶﻘ ﹶﻠﺒ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﻫ ِﻠ ِﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻌ ﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺟﻌ‪‬ﻮﺍ ِﺇﻟﹶﻰ‬
‫ﹶﺃﺑِﻴ ِﻬ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ﻣ‪ِ‬ﻨ ‪‬ﻊ ِﻣﻨ‪‬ﺎ ﺍﹾﻟ ﹶﻜ ‪‬ﻴ ﹸﻞ ﹶﻓﹶﺄ ‪‬ﺭ ِﺳ ﹾﻞ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ﹶﺃﺧ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻧ ﹾﻜ‪‬ﺘ ﹾﻞ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﺤ‪‬ﺎ ِﻓﻈﹸﻮ ﹶﻥ ‪ Ò‬ﻗﹶﺎ ﹶﻝ‬
‫ﷲ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﺣ‪‬ﺎ ِﻓﻈﹰﺎ ‪‬ﻭﻫ‪ ‬ﻮ ﹶﺃ ‪‬ﺭ ‪‬ﺣﻢ‪‬‬
‫‪‬ﻫ ﹾﻞ ﺁ ‪‬ﻣﻨ‪‬ﻜﹸ ‪‬ﻢ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﺇ ﱠﻻ ﹶﻛﻤ‪‬ﺎ ﹶﺃﻣِﻨ‪‬ﺘ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﺃﺧِﻴ ِﻪ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ﻓﹶﺎ ُ‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٦٤-٦١ :‬‬
‫ﺍﻟﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬
‫﴿ ‪‬ﺳ‪‬ﻨﺮ‪‬ﺍ ِﻭﺩ‪ ‬ﻋ ‪‬ﻨﻪ‪ ‬ﹶﺃﺑ‪‬ﺎ ‪‬ﻩ﴾ ﺃﻱ ﻧﻄﻠﺐ ﺇﻟﻴﻪ ﺃﻥ ﻳﺮﺳﻠﻪ ﻣﻌﻨﺎ‪ ﴿ ،‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻔﹶﺎ ِﻋﻠﹸﻮ ﹶﻥ﴾ ﺃﻱ ﺍﻟﺬﻱ‬
‫ﺗﺮﻳﺪﻩ‪ ،‬ﻭﻫﻮ ﺗﻮﻛﻴﺪ ﻟﻠﺠﻤﻠﺔ ﺍﻷﻭﱃ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ‪ِ﴿ :‬ﻟ ِﻔ ‪‬ﺘﻴ‪‬ﺎِﻧ ِﻪ﴾ ﺑﺎﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‪" :‬ﻟﻔﺘﻴﺘﻪ"‬
‫ﺑﺎﻟﺘﺎﺀ ﻣﻦ ﻏﲑ ﺃﻟﻒ‪ ،‬ﻭﳘﺎ ﲨﻌﺎﻥ ﻟﻠﻔﱴ‪ ،‬ﻣﺜﻞ‪ :‬ﺇﺧﻮﺍﻥ ﻭﺇﺧﻮﺓ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻠﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻢ﴾‬ ‫ﻒ﴾ ﺃﻱ‪ :‬ﻗﺎﻝ ﻳﻮﺳﻒ ﳌﻤﺎﻟﻴﻜﻪ‪﴿ :‬ﺍ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ِﺑﻀ‪‬ﺎ ‪‬ﻋ‪‬ﺘﻬ‪ ‬‬ ‫ﻗﻮﻟﻪ‪ِ﴿ :‬ﺇ ﹾﺫ ﹶﺃﻭ‪‬ﻯ ﺍﹾﻟ ِﻔ ‪‬ﺘ‪‬ﻴﺔﹸ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻜ ‪‬ﻬ ِ‬
‫ﺃﻱ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﺬﻱ ﺍﺷﺘﺮﻭﻩ ﴿ﻓِﻲ ِﺭﺣ‪‬ﺎِﻟ ِﻬ ‪‬ﻢ﴾ ﺃﻱ ﺍﻷﻭﻋﻴﺔ ﺍﻟﱵ ﻣﻌﻬﻢ‪ ،‬ﻟﻌﻠﻬﻢ ﻳﻌﺮﻓﻮ‪‬ﺎ ﺇﺫﺍ‬
‫ﺍﻧﻘﻠﺒﻮﺍ ﺇﱃ ﺃﻫﻠﻬﻢ ﴿ﹶﻟ ‪‬ﻌ ﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬ﺮ ِﺟﻌ‪‬ﻮ ﹶﻥ﴾ ﺇﱃ ﻣﺼﺮ‪.‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻓﻌﻞ ﺫﻟﻚ ﻟﻴﻈﻬﺮ ﻛﺮﻣﻪ ﰲ ﺭﺩﻫﺎ ﺯﻣﺎﻥ ﺍﳉﺪﺏ‪ ،‬ﻭﻟﻴﻌﻠﻤﻮﺍ ﺃﻥ ﻃﻠﺒﻪ‬
‫ﻷﺧﻴﻬﻢ ﻟﻴﺲ ﻟﺮﻏﺒﺔ ﰲ ﻣﺎ ﳍﻢ ﻓﲑﺟﻌﻮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﲑﺟﻌﻮﺍ ﻟﺮﺩ ﺍﻟﺒﻀﺎﻋﺔ‪ ،‬ﺇﺫ ﻛﺎﻧﺖ ﲦﻦ ﻣﺎ‬
‫ﺍﻛﺘﺎﻟﻮﻩ‪ ،‬ﻭﻫﻢ ﻻ ﻳﺴﺘﺤﻠﻮﻥ ﺇﻣﺴﺎﻛﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﺎﻑ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻋﻨﺪﻫﻢ ﺩﺭﺍﻫﻢ‪،‬‬
‫ﻓﺠﻌﻞ ﺍﻟﺒﻀﺎﻋﺔ ﰲ ﺭﺣﺎﳍﻢ ﻟﲑﺟﻌﻮﺍ‪.‬‬
‫﴿ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺟﻌ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﹶﺃﺑِﻴ ِﻬ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ﻣ‪ِ‬ﻨ ‪‬ﻊ ِﻣﻨ‪‬ﺎ ﺍﹾﻟ ﹶﻜ ‪‬ﻴ ﹸﻞ﴾ ﺇﻥ ﱂ ﻧﺄﺗﻪ ﺑﺄﺧﻴﻨﺎ‪،‬‬
‫﴿ ﹶﻓﹶﺄ ‪‬ﺭ ِﺳ ﹾﻞ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ﹶﺃﺧ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻧ ﹾﻜ‪‬ﺘ ﹾﻞ﴾ ﻫﻮ ﺟﺰﻡ ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﺴﻜﻨﺖ ﺍﻟﻼﻡ ﻟﻠﺠﺰﻡ‪،‬‬
‫ﻭﺳﻘﻄﺖ ﺍﻷﻟﻒ ﻣﻦ "ﻧﻜﺘﺎﻝ" ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﻳﻜﺘﻞ﴾ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻨﻮﻥ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﺃﺭﺍﺩ‪:‬‬
‫ﲑ﴾‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ ﺃﺭﺍﺩ‪ :‬ﺇﻥ‬ ‫ﻳﺼﻴﺒﻪ ﻛﻴﻞ ﻟﻨﻔﺴﻪ‪ ،‬ﻳﺒﲔ ﺫﻟﻚ ﻗﻮﻟﻪ‪﴿ :‬ﻭ‪‬ﻧـﺰﺩ‪‬ﺍﺩ‪ ‬ﹶﻛ ‪‬ﻴ ﹶﻞ ‪‬ﺑ ِﻌ ٍ‬
‫ﻼ ﹶﻛ ‪‬ﻴ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ‬‫ﺃﺭﺳﻠﺘﻪ ﺍﻛﺘﻠﻨﺎ‪ ،‬ﻭﺇﻻ ﻓﻘﺪ ﻣ‪‬ﻨﻌﻨ‪‬ﺎ ﺍﻟﻜﻴﻞ‪ ،‬ﻟﻘﻮﻟﻪ‪ ﴿ :‬ﹶﻓﺈِﻥ ﱠﻟ ‪‬ﻢ ‪‬ﺗ ﹾﺄﺗ‪‬ﻮﻧِﻲ ِﺑ ِﻪ ﹶﻓ ﹶ‬
‫ِﻋ‪‬ﻨﺪِﻱ﴾‪ ﴿ ،‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﺤ‪‬ﺎِﻓﻈﹸﻮ ﹶﻥ﴾ ﻣﻦ ﻛﻞ ﻣﺎ ﲣﺎﻓﻪ‪﴿ ،‬ﻗﹶﺎ ﹶﻝ ‪‬ﻫ ﹾﻞ ﺁ ‪‬ﻣﻨ‪‬ﻜﹸ ‪‬ﻢ﴾ ﺍﻵﻳﺔ‪.‬‬
‫‪٥٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ‪﴿ :‬ﺣ‪‬ﺎ ِﻓﻈﹰﺎ﴾ ﺑﺎﻷﻟﻒ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‪﴿ :‬ﺣﻔﻈﺎ﴾ ﺑﻐﲑ‬
‫ﺃﻟﻒ‪ ،‬ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ ﺑﻐﲑ ﺃﻟﻒ‪ ،‬ﻷ‪‬ﻢ ﻧﺴﺒﻮﺍ ﺇﱃ‬
‫ﺃﻧﻔﺴﻬﻢ ﺣﻔﻆ ﺃﺧﻲ ﻳﻮﺳﻒ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ ﴿ :‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﺤ‪‬ﺎ ِﻓﻈﹸﻮ ﹶﻥ﴾ ﻓﺮﺩ ﻋﻠﻴﻬﻢ ﻳﻌﻘﻮﺏ ﺫﻟﻚ‪:‬‬
‫"ﻓﺎﷲ ﺧﲑ ﺣﻔﻈﺎ ﻣﻦ ﺣﻔﻈﻜﻢ"‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻷﻟﻒ ﻓﻬﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ‬
‫ﲔ﴾ ﺃﻱ‪ :‬ﻫﻮ ﺭﺅﻭﻑ ﺑﻨﺎ ﻣﻦ ﻛﻞ ﺃﺣﺪ‪.‬‬ ‫ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺃﻳﻀﺎ‪ ﴿ ،‬ﻭﻫ‪ ‬ﻮ ﹶﺃ ‪‬ﺭ ‪‬ﺣﻢ‪ ‬ﺍﻟﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺕ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻧ ‪‬ﺒﻐِﻲ‬
‫﴿ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ﹶﻓ‪‬ﺘﺤ‪‬ﻮﺍ ‪‬ﻣﺘ‪‬ﺎ ‪‬ﻋ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟﺪ‪‬ﻭﺍ ِﺑﻀ‪‬ﺎ ‪‬ﻋ‪‬ﺘﻬ‪ ‬ﻢ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﻚ ﹶﻛ ‪‬ﻴﻞﹲ‬
‫ﲑ ﹶﺫِﻟ ‪‬‬
‫ﺤ ﹶﻔﻆﹸ ﹶﺃﺧ‪‬ﺎﻧ‪‬ﺎ ﻭ‪‬ﻧـﺰﺩ‪‬ﺍﺩ‪ ‬ﹶﻛ ‪‬ﻴ ﹶﻞ ‪‬ﺑ ِﻌ ٍ‬
‫ﺕ ِﺇﹶﻟ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ِﻤﲑ‪ ‬ﹶﺃ ‪‬ﻫ ﹶﻠﻨ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫‪‬ﻫ ِﺬ ِﻩ ِﺑﻀ‪‬ﺎ ‪‬ﻋ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﻁ‬
‫ﷲ ﹶﻟ‪‬ﺘ ﹾﺄ‪‬ﺗ‪‬ﻨﻨِﻲ ِﺑ ِﻪ ِﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﻳﺤ‪‬ﺎ ﹶ‬
‫ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻦ ﺃﹸ ‪‬ﺭ ِﺳ ﹶﻠﻪ‪ ‬ﻣ ‪‬ﻌﻜﹸ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺆﺗ‪‬ﻮ ِﻥ ‪‬ﻣ ‪‬ﻮِﺛﻘﹰﺎ ‪‬ﻣ ‪‬ﻦ ﺍ ِ‬ ‫‪Ò‬‬ ‫ﺴﲑ‪‬‬
‫‪‬ﻳ ِ‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻧﻘﹸﻮ ﹸﻝ ‪‬ﻭﻛِﻴﻞﹲ﴾]ﺍﻵﻳﺎﺕ‪.[٦٦-٦٥ :‬‬
‫ِﺑ ﹸﻜ ‪‬ﻢ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺁ‪‬ﺗ ‪‬ﻮﻩ‪ ‬ﻣ ‪‬ﻮِﺛ ﹶﻘﻬ‪ ‬ﻢ ﻗﹶﺎ ﹶﻝ ﺍ ُ‬
‫﴿ﻣ‪‬ﺎ ‪‬ﻧ ‪‬ﺒﻐِﻲ﴾ "ﻣﺎ" ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻧﻔﻴﺎ ﲟﻌﲎ‪" :‬ﻟﺴﻨﺎ ﻧﺮﻳﺪ ﻣﻨﻚ ﺩﺭﺍﻫﻢ" ﴿ ‪‬ﻫ ِﺬ ِﻩ‬
‫ﺕ ِﺇﹶﻟ ‪‬ﻴﻨ‪‬ﺎ﴾‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﺘﻔﻬﺎ ‪‬ﻣﺎ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑـ"ﻧﺒﻐﻲ" ﺍﳌﻌﲎ‬ ‫ِﺑﻀ‪‬ﺎ ‪‬ﻋ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﺩ ‪‬‬
‫ﺃﻱ ﺷﻲﺀ ﻧﺮﻳﺪ‪ ،‬ﻭﻗﺪ ﺭﺩﺕ ﻋﻠﻴﻨﺎ ﺑﻀﺎﻋﺘﻨﺎ ﴿ ‪‬ﻭ‪‬ﻧ ِﻤﲑ‪ ‬ﹶﺃ ‪‬ﻫ ﹶﻠﻨ‪‬ﺎ﴾ ﺃﻱ ﳒﻠﺐ ﳍﻢ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻳﻘﺎﻝ‪:‬‬
‫ﲑ﴾ ‪،‬‬ ‫ﻣﺎﺭ ﺃﻫﻠﻪ ﳝﲑﻫﻢ ﻣﲑﺍ‪ :‬ﺇﺫﺍ ﲪﻞ ﺇﻟﻴﻬﻢ ﺃﻗﻮﺍ‪‬ﻢ ﻣﻦ ﻏﲑ ﺑﻠﺪﻩ ﴿ﻭ‪‬ﻧـﺰﺩ‪‬ﺍﺩ‪ ‬ﹶﻛ ‪‬ﻴ ﹶﻞ ‪‬ﺑ ِﻌ ٍ‬
‫ﺴﲑ‪ ﴾‬ﺃﻱ ﺳﻬﻞ ﻋﻠﻰ ﺍﻟﺬﻱ ﳝﻀﻲ ﺇﻟﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻷﻧﻪ ﻛﺎﻥ ﻳﻜﺎﻝ ﻟﻜﻞ ﺭﺟﻞ ﻭﻗﺮ‪ ،‬ﻭ﴿‪‬ﻳ ِ‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﻗﻠﻴﻞ‪ ،‬ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻀﻴﻒ ﺇﻟﻴﻪ ﻛﻴﻞ ﺑﻌﲑ ﺃﺧﻴﻨﺎ‪.‬‬
‫ﷲ﴾ ﺃﻱ‪ :‬ﻋﻘ ‪‬ﺪﺍ ﻣﺆﻛ ‪‬ﺪﺍ ﺑﺎﻟﻘﺴﻢ ﺑﺎﷲ‪ ،‬ﻟﺘﺮﺩﻧﻪ‪ ،‬ﻋﻠﻰ ﺍﻹﺣﺎﻃﺔ‬ ‫ﻗﻮﻟﻪ‪ ﴿ :‬ﻣ ‪‬ﻮِﺛﻘﹰﺎ ‪‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫ﻮﻩ‪﴾‬‬ ‫ﺑﻜﻢ‪ ،‬ﻭﺍﻹﺣﺎﻃﺔ ‪‬ﻢ‪ :‬ﺃﻥ ﳛﺎﻝ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ‪ ،‬ﻓﻼ ﻳﻘﺪﺭﻭﺍ ﻋﻠﻰ ﺍﻹﺗﻴﺎﻥ ﺑﻪ‪ ﴿ ،‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺁ‪‬ﺗ ‪‬‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻧﻘﹸﻮ ﹸﻝ ‪‬ﻭﻛِﻴﻞﹲ﴾ ﺃﻱ ﻛﻔﻴﻞ ﻭﺷﻬﻴﺪ‪.‬‬‫ﻋﻬﺪﻫﻢ ﴿ﻗﹶﺎ ﹶﻝ ﺍ ُ‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٦٠‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺏ ‪‬ﻣ‪‬ﺘ ﹶﻔ ‪‬ﺮ ﹶﻗ ٍﺔ ‪‬ﻭﻣ‪‬ﺎ‬
‫ﺏ ﻭ‪‬ﺍ ِﺣ ٍﺪ ﻭ‪‬ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ٍ‬
‫﴿ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ‪‬ﺑِﻨ ‪‬ﻲ ﹶﻻ ‪‬ﺗ ‪‬ﺪﺧ‪‬ﻠﹸﻮﺍ ﻣِﻦ ﺑ‪‬ﺎ ٍ‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠﺖ‪ ‬ﻭ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮ ﱠﻛ ِﻞ‬
‫ﺤ ﹾﻜ ‪‬ﻢ ِﺇ ﱠﻻ ِ‬
‫ﷲ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﺇ ِﻥ ﺍﹾﻟ ‪‬‬
‫ﹸﺃ ﹾﻏﻨِﻲ ﻋ‪‬ﻨﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫ﷲ ﻣِﻦ‬
‫‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻴﺚﹸ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻫ‪ ‬ﻢ ﹶﺃﺑ‪‬ﻮﻫ‪‬ﻢ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻐﻨِﻲ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍ ِ‬ ‫ﻥ‪Ò‬‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ‪‬ﻮ ﱢﻛﻠﹸﻮ ﹶ‬
‫ﺏ ﹶﻗﻀ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭِﺇ‪‬ﻧﻪ‪ ‬ﹶﻟﺬﹸﻭ ِﻋ ﹾﻠ ٍﻢ ﱢﻟﻤ‪‬ﺎ ‪‬ﻋ ﱠﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ‬
‫ﺲ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫‪‬ﺷ ‪‬ﻲ ٍﺀ ِﺇ ﱠﻻ ﺣ‪‬ﺎ ‪‬ﺟ ﹰﺔ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﻒ ﺁﻭ‪‬ﻯ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ ﹶﺃﺧ‪‬ﻮ ‪‬ﻙ‬
‫‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﻋﻠﹶﻰ ﻳ‪‬ﻮﺳ‪ ‬‬ ‫‪Ò‬‬ ‫ﺱ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ‬
‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺲ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٦٩-٦٧ :‬‬
‫ﻼ ‪‬ﺗ ‪‬ﺒ‪‬ﺘِﺌ ‪‬‬
‫ﹶﻓ ﹶ‬
‫)‪(١‬‬
‫ﺏ ﻭ‪‬ﺍ ِﺣ ٍﺪ﴾ ﺇﺫﺍ ﺩﺧﻠﺘﻢ ﻣﺼﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﺫﺍ ﺃﺗﻴﺘﻢ "ﺍﻟﻔﺮﻣﺎ"‬ ‫﴿ ﹶﻻ ‪‬ﺗ ‪‬ﺪﺧ‪‬ﻠﹸﻮﺍ ﻣِﻦ ﺑ‪‬ﺎ ٍ‬
‫ﺏ ‪‬ﻣ‪‬ﺘ ﹶﻔ ‪‬ﺮ ﹶﻗ ٍﺔ﴾ ﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻛﺎﻧﻮﺍ ﺫﻭﻱ‬
‫ﻭﻫﻲ ﻣﺪﻳﻨﺔ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ‪﴿ ،‬ﻭ‪‬ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ٍ‬
‫ﺻﻮﺭﺓ ﻭﲨﺎﻝ‪ ،‬ﻓﺨﺸﻲ ﻋﻠﻴﻬﻢ ﺃﻧﻔﺲ ﺍﻟﻨﺎﺱ‪ ،‬ﻳﺮﻳﺪ ﺍﻟﻌﲔ ﻭﻗﻴﻞ ﺃﺣﺐ ﺃﻥ ﻳﻠﺘﻘﻲ ﻳﻮﺳﻒ‬
‫ﺃﺧﺎﻩ ﰲ ﺧﻠﻮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﺧﻞ ﺑﻨﻮ ﻳﻌﻘﻮﺏ ﻋﻠﻰ ﻣﻠﻚ ﻣﺼﺮ ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺇﻥ ﻛﻨﺘﻢ ﻣﻦ ﺃﻫﻞ‬
‫ﻗﺮﻳﺔ ﻭﺍﺣﺪﺓ ﻟﺘﻬﻠﻜﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﺄﻧﻪ ﺃﺭﺍﺩ ﺃﻧﻪ ﻓﺮﻕ ﻣﻦ ﺍﺟﺘﻤﺎﻋﻬﻢ‪ ،‬ﻟﺌﻼ ﳜﺸﻰ ﺍﳌﻠﻚ ﺷﺪﺓ‬
‫ﺑﻄﺸﻬﻢ ﻓﻴﻘﺘﻠﻬﻢ ﺧﻮﻓﺎ ﻋﻠﻰ ﻣﻠﻜﻪ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﻛﺜﺮ‪.‬‬
‫ﷲ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ﴾ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺃﺭﺍﺩ ﺍﷲ ﺑﻜﻢ ﺃﻣﺮﺍ ﱂ ﺃﺩﻓﻌﻪ‬ ‫﴿ ‪‬ﻭﻣ‪‬ﺎ ﹸﺃ ﹾﻏﻨِﻲ ﻋ‪‬ﻨﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫ﻋﻨﻜﻢ ﻭﳌﺎ ﺩﺧﻠﻮﺍ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺍﳌﺘﻔﺮﻗﺔ ﴿ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻐﻨِﻲ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﻢ﴾ ﺍﻵﻳﺔ‪ .‬ﻋﻦ ﳎﺎﻫﺪ‪ :‬ﺧﻴﻔﺔ‬
‫ﺍﻟﻌﲔ ﻋﻠﻰ ﺑﻨﻴﻪ‪ ،‬ﻭﺍﻟﺘﺄﻭﻳﻞ ﺃﻥ ﺍﻟﻌﲔ ﻟﻮ ﻗﺪﺭ ﺃﻥ ﺗﺼﻴﺒﻬﻢ ﻷﺻﺎﺑﺘﻬﻢ ﻭﻫﻢ ﻣﺘﻔﺮﻗﻮﻥ‪ ،‬ﻛﻤﺎ‬
‫ﺗﺼﻴﺒﻬﻢ ﳎﺘﻤﻌﲔ‪ ،‬ﻭﻧﺼﺐ ﴿ﺣ‪‬ﺎ ‪‬ﺟ ﹰﺔ﴾‪ ،‬ﺍﺳﺘﺜﻨﺎﺀ ﻟﻴﺲ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻟﻜﻞ ﺣﺎﺟﺔ ﴿ﻓِﻲ‬
‫ﺏ ﹶﻗﻀ‪‬ﺎﻫ‪‬ﺎ﴾‪ ﴿ ،‬ﻭِﺇ‪‬ﻧﻪ‪ ‬ﹶﻟﺬﹸﻭ ِﻋ ﹾﻠ ٍﻢ﴾ ﻟﺘﻌﻠﻴﻤﻨﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻟﺬﻭ ﺣﻔﻆ ﴿ﱢﻟﻤ‪‬ﺎ‬ ‫ﺲ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬‫‪‬ﻧ ﹾﻔ ِ‬
‫‪‬ﻋ ﱠﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻩ﴾‪.‬‬
‫ﻭ﴿ﺁﻭ‪‬ﻯ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ﴾ ﺃﻱ ﺿﻤﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺃﻧـﺰﻟﻪ ﻋﻨﺪﻩ‪ ،‬ﻭ﴿ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ‬
‫ﹶﺃﺧ‪‬ﻮ ‪‬ﻙ﴾ ﻭﻳﻘﻮﻝ‪ :‬ﳌﺎ ﺧﻼ ﺇﻟﻴﻪ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻳﻮﺳﻒ‪ ،‬ﻭﻋﻦ ﻭﻫﺐ)‪ :(٢‬ﺇﻧﻪ ﳌﺎ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﺃﺧﻮﻙ‬
‫)‪ (١‬ﺍﻟﻔﺮﻣﺎ‪ :‬ﺃﺣﺪ ﺍﳌﺪﻥ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺗﻘﻊ ﺑﲔ ﺍﻟﻌﺮﻳﺶ ﻭﺍﻟﻔﺴﻄﺎﻁ ﻋﻠﻰ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ‪ ،‬ﺑﻨﺎﻫﺎ‬
‫ﺍﻟﻔﺮﻣﺎ ﺃﺧﻮ ﺍﻹﺳﻜﻨﺪﺭ‪ .‬ﺍﻧﻈﺮ‪ :‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ﻟﻴﺎﻗﻮﺕ ﺍﳊﻤﻮﻱ‪ :‬ﺝ‪ :٤‬ﺹ‪.٢٥٦‬‬
‫)‪ (٢‬ﻫﻮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﺍﻟﻴﻤﺎﱐ‪ ،‬ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﺍﺷﺘﻬﺮ ﺑﺎﻟﻘﺼﺺ ﻭﺍﻷﺧﺒﺎﺭ‪،‬‬
‫=‬
‫‪٦١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺲ﴾ ﺃﻱ ﻻ ﲢﺰﻥ ﺑﺸﻲﺀ ﻓﻌﻠﻮﻩ ﻓﻴﻤﺎ ﻣﻀﻰ‪ ،‬ﻭﺗﺒﺘﺌﺲ‪:‬‬

‫ﻼ ‪‬ﺗ ‪‬ﺒ‪‬ﺘِﺌ ‪‬‬
‫ﻣﻜﺎﻥ ﺃﺧﻴﻚ ﺍﳍﺎﻟﻚ ﴿ ﹶﻓ ﹶ‬
‫ﺗﻔﺘﻌﻞ‪ ،‬ﻣﻦ ﺍﻟﺒﺆﺱ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻘﹶﺎ‪‬ﻳ ﹶﺔ ﻓِﻲ ‪‬ﺭ ‪‬ﺣ ِﻞ ﹶﺃﺧِﻴ ِﻪ ﹸﺛ ‪‬ﻢ ﹶﺃ ﱠﺫ ﹶﻥ ‪‬ﻣ ‪‬ﺆ ﱢﺫﻥﹲ ﹶﺃ‪‬ﻳ‪‬ﺘﻬ‪‬ﺎ‬
‫ﺠﻬ‪‬ﺎ ِﺯ ِﻫ ‪‬ﻢ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﺍﻟ ‪‬‬
‫﴿ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﻬ ‪‬ﺰﻫ‪ ‬ﻢ ِﺑ ‪‬‬
‫ﻉ‬
‫ﺻﻮ‪‬ﺍ ‪‬‬
‫ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﻧ ﹾﻔ ِﻘﺪ‪ ‬‬ ‫ﻥ‪Ò‬‬
‫‪‬ﺗ ﹾﻔ ِﻘﺪ‪‬ﻭ ﹶ‬ ‫ﻗﹶﺎﹸﻟﻮﺍ ‪‬ﻭﹶﺃ ﹾﻗ‪‬ﺒﻠﹸﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ﻣ‪‬ﺎﺫﹶﺍ‬ ‫ﻥ‪Ò‬‬
‫ﹶﻟﺴ‪‬ﺎ ِﺭﻗﹸﻮ ﹶ‬ ‫ﺍﹾﻟ ِﻌﲑ‪ِ ‬ﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ‬
‫ﷲ ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤﺘ‪‬ﻢ ﻣ‪‬ﺎ ِﺟ ﹾﺌﻨ‪‬ﺎ‬
‫ﻗﹶﺎﻟﹸﻮﺍ ﺗ‪‬ﺎ ِ‬ ‫‪‬ﺯﻋِﻴﻢ‪Ò‬‬ ‫ﲑ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ِﺑ ِﻪ‬
‫ﻚ ‪‬ﻭِﻟ ‪‬ﻤ ‪‬ﻦ ﺟ‪‬ﺎ َﺀ ِﺑ ِﻪ ِﺣ ‪‬ﻤﻞﹸ ‪‬ﺑ ِﻌ ٍ‬
‫ﺍﹾﻟ ‪‬ﻤ ِﻠ ِ‬
‫ﻗﹶﺎﻟﹸﻮﺍ‬ ‫ﲔ‪Ò‬‬
‫ﻛﹶﺎ ِﺫِﺑ ‪‬‬ ‫ﻗﹶﺎﻟﹸﻮﺍ ﹶﻓﻤ‪‬ﺎ ‪‬ﺟ ‪‬ﺰﺍ ‪‬ﺅ ‪‬ﻩ ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ‬ ‫ﲔ‪Ò‬‬
‫ﺳ‪‬ﺎ ِﺭ ِﻗ ‪‬‬ ‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ‬
‫ﺴ ‪‬ﺪ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ِﻟﻨ‪ ‬ﹾﻔ ِ‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٧٥-٧٠ :‬‬
‫ﺠﺰِﻱ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻚ ‪‬ﻧ ‪‬‬
‫‪‬ﺟﺰ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ ﻣ‪‬ﻦ ‪‬ﻭ ِﺟ ‪‬ﺪ ﻓِﻲ ‪‬ﺭ ‪‬ﺣ ِﻠ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺟﺰ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺍﻟﺴﻘﺎﻳﺔ‪ :‬ﺍﻟﺼﻮﺍﻉ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﻛﻬﻴﺌﺔ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﻋﻨﻪ ﻛﺎﻥ ﻗﺪﺣﺎ ﻣﻦ‬
‫ﺯﺑﺮﺟﺪ ﻛﺎﻥ ﻳﺸﺮﺏ ﻓﻴﻪ ﺍﳌﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻓﻀﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺫﻫﺐ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﺃ‪‬ﻳ‪‬ﺘﻬ‪‬ﺎ ﺍﹾﻟ ِﻌﲑ‪ ﴾‬ﺃﻧﺚ ﺃﻳﺘﻬﺎ‪ ،‬ﻷﻧﻪ ﺟﻌﻠﻬﺎ ﻟﻠﻌﲑ‪ ،‬ﻭﺍﳌﺮﺍﺩ‪ :‬ﺃﻫﻞ ﺍﻟﻌﲑ‪ ،‬ﻭﻫﻲ‬
‫ﺍﻹﺑﻞ ﺍﻟﱵ ﲢﻤﻞ ﺍﳌﲑﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﺖ ﲪ ‪‬ﲑﺍ‪.‬‬
‫ﻗﻮﻟﻪ‪ِ﴿ :‬ﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻟﺴ‪‬ﺎ ِﺭﻗﹸﻮ ﹶﻥ﴾ ﻓﻴﻪ ﻗﻮﻻﻥ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻮﺳﻒ ﱂ ﻳﺄﻣﺮﻫﻢ ﻭﱂ ﻳﻌﻠﻢ ﺑﻪ‪،‬‬
‫ﻭﺇﳕﺎ ﻛﺎﻥ ﺃﻣﺮ ﲜﻌﻞ ﺍﻟﺴﻘﺎﻳﺔ ﰲ ﺭﺣﻞ ﺃﺧﻴﻪ ﻋﻠﻰ ﻣﺎ ﺃﻣﺮﻩ ﺍﷲ‪ ،‬ﻓﻠﻤﺎ ﻓﻘﺪﻫﺎ ﺍﳌﻮﻛﻠﻮﻥ ‪‬ﺎ‬
‫ﺍ‪‬ﻤﻮﻫﻢ ﺑﺴﺮﻗﺘﻬﺎ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃ‪‬ﻢ ﻧﺎﺩﻭﻫﻢ ﻋﻠﻰ ﻇﺎﻫﺮ ﺍﳊﺎﻝ ﻓﻴﻤﺎ ﻋﻠﻰ ﻇﻨﻮ‪‬ﻢ‪ ،‬ﻭﱂ ﻳﻜﻦ‬
‫ﻳﻮﺳﻒ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﺇﻥ ﻋﻠﻢ ﺃ‪‬ﻢ ﺳﻴﻔﻌﻠﻮﻧﻪ‪.‬‬
‫ﻥ﴾‬‫ﻭﻗﻴﻞ‪ :‬ﺗﺄﻭﻳﻠﻪ ﴿ِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻟﺴ‪‬ﺎ ِﺭﻗﹸﻮ ﹶﻥ﴾ ﻳﻮﺳﻒ‪ ﴿ :‬ﻭﹶﺃ ﹾﻗ‪‬ﺒﻠﹸﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ﻣ‪‬ﺎﺫﹶﺍ ‪‬ﺗ ﹾﻔ ِﻘﺪ‪‬ﻭ ﹶ‬
‫ﻳﻘﺎﻝ‪ :‬ﻓﻘﺪﺕ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻏﺎﺏ ﻋﻨﻚ ﻭﱂ ﺗﺪﺭ ﺃﻳﻦ ﻫﻮ ﻭﺗﻔﻘﺪﺗﻪ‪ :‬ﺗﻄﻠﺒﺘﻪ ﻋﻨﺪ ﻏﻴﺒﺘﻪ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺍﺳﺘﻔﻬﻤﻮﺍ ﻟﻠﺘﺜﺒﻴﺖ ﰲ ﺍﻷﻣﺮ‪ ،‬ﻭﺗﺮﻙ ﺍﻹﺳﺮﺍﻉ ﺇﱃ ﻣﺎ ﳚﻮﺯ ﻣﻦ ﺍﻟﻘﻮﻝ‪.‬‬
‫ﻭﺻ‪‬ﻮﺍﻉ ﺍﳌﻠﻚ‪ :‬ﺍﻟﺼﺎﻉ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ ﺍﻟﺼﺎﻉ ﻭﺍﻟﺼﻮﺍﻉ ﲨﻴﻌﺎ‪ ﴿ ،‬ﻭِﻟ ‪‬ﻤ ‪‬ﻦ‬
‫ﲑ﴾ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﺍﳌﻠﻚ ﴿ ‪‬ﻭﹶﺃﻧ‪‬ﺎ ِﺑ ِﻪ ‪‬ﺯﻋِﻴﻢ‪ ﴾‬ﻳﻜﻮﻥ ﺿﻤﺎﻧﺎ ﻣﻦ ﻏﲑﻩ‪،‬‬ ‫ﺟ‪‬ﺎ َﺀ ِﺑ ِﻪ ِﺣ ‪‬ﻤﻞﹸ ‪‬ﺑ ِﻌ ٍ‬

‫=‬
‫ﻭﺗﻮﰲ ‪١١٤‬ﻫـ‪.‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٦٢‬‬
‫ﷲ﴾ ﺃﻱ‪ :‬ﻭﺍﷲ‪ ،‬ﻭﺍﻟﺘﺎﺀ ﺑﺪﻝ ﻣﻦ ﺍﻟﻮﺍﻭ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪ :‬ﰲ ﻭﺭﺍﺙ ﺗﺮﺍﺙ‪ ،‬ﻭﺍﻟﻮﺍﻭ‬ ‫﴿ﻗﹶﺎﻟﹸﻮﺍ ﺗ‪‬ﺎ ِ‬
‫ﺑﺪﻝ ﻣﻦ ﺍﻟﺒﺎﺀ ﻭﺍﻟﺒﺎﺀ ﺗﺪﺧﻞ ﻋﻠﻰ ﻛﻞ ﻣﻘﺴﻢ ﺑﻪ‪ :‬ﻣﻀﻤﺮ ﻭﻣﻈﻬﺮ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﺗﺪﺧﻞ ﻋﻠﻰ‬
‫ﺍﳌﻈﻬﺮ ﺩﻭﻥ ﺍﳌﻀﻤﺮ‪ ،‬ﻭﺍﻟﺘﺎﺀ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﺳﻢ ﺍﷲ ﺧﺎﺻﺔ‪ ،‬ﻷﻧﻪ ﺑﺪﻝ ﻣﻦ ﺑﺪﻝ‪.‬‬
‫ﺽ﴾ ﺫﻛﺮ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﰲ ﻃﺮﻳﻘﻬﻢ ﻻ‬ ‫ﺴ ‪‬ﺪ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫﴿ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤﺘ‪‬ﻢ ﻣ‪‬ﺎ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﻟﻨ‪ ‬ﹾﻔ ِ‬
‫ﲔ﴾‬‫ﻳﻨـﺰﻟﻮﻥ ﺑﺄﺣﺪ ﻇﻠﻤﺎ‪ ،‬ﻭﻳﻨـﺰﻟﻮﻥ ﰲ ﺑﺴﺎﺗﲔ ﺍﻟﻨﺎﺱ ﻓﻴﻔﺴﺪﻭ‪‬ﺎ ﴿ ‪‬ﻭﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﺳ‪‬ﺎ ِﺭ ِﻗ ‪‬‬
‫ﻗﺎﻝ‪ :‬ﺇ‪‬ﻢ ﺭﺩﻭﺍ ﺍﻟﺒﻀﺎﻋﺔ ﺍﻟﱵ ﻭﺟﺪﻭﻫﺎ ﰲ ﺭﺣﺎﳍﻢ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺭﺩ ﻣﺎ ﻭﺟﺪﻩ ﻛﻴﻒ ﻳﻜﻮﻥ‬
‫ﲔ﴾؟ ﴿ﻗﹶﺎﻟﹸﻮﺍ‬ ‫ﲔ﴾ ﰲ ﻗﻮﻟﻜﻢ‪ ﴿ ،‬ﻭﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﺳ‪‬ﺎ ِﺭ ِﻗ ‪‬‬ ‫ﺳﺎﺭﻗﺎ؟ ﻗﺎﻟﻮﺍ‪ :‬ﻓﻤﺎ ﻋﻘﻮﺑﺘﻪ ﴿ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻛﹶﺎ ِﺫِﺑ ‪‬‬
‫‪‬ﺟﺰ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ ﻣ‪‬ﻦ ‪‬ﻭ ِﺟ ‪‬ﺪ ﻓِﻲ ‪‬ﺭ ‪‬ﺣ ِﻠ ِﻪ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺟﺰ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ﴾‪.‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻥ ﻳﺴﺘﺮﻕ "ﺟﺰﺍﺀ" ﺍﻷﻭﻝ ﻣﺒﺘﺪﺃ‪ ،‬ﻭﺍﳋﱪ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻓﻘﺎﻝ‬
‫ﺇﺧﻮﺓ ﻳﻮﺳﻒ‪ :‬ﺟﺰﺍﺀ ﺍﻟﺴﺎﺭﻕ ﻋﻨﺪﻧﺎ ﻛﺠﺰﺍﺋﻪ ﻋﻨﺪﻛﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺟﺰﺍﺀ ﺍﻟﺴﺮﻕ‬
‫ﻋﻨﺪﻧﺎ ﻛﺠﺰﺍﺋﻪ ﻋﻨﺪﻛﻢ‪ ،‬ﻓﺎﳍﺎﺀ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺴﺎﺭﻕ ﺃﻭ ﺍﻟﺴﺮﻕ‪ ،‬ﻭ"ﻣﻦ" ﺍﺭﺗﻔﻌﺖ‬
‫ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻫﻲ ﲟﻌﲎ ﺍﻟﺬﻱ ﺃﻭ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﹶﻓﻬ‪ ‬ﻮ ‪‬ﺟﺰ‪‬ﺍ ‪‬ﺅ ‪‬ﻩ﴾ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﺧﱪﻩ ﰲ‬
‫ﻣﻮﺿﻊ ﺧﱪ "ﻣﻦ"‪ ،‬ﻭﺍﻟﻔﺎﺀ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ ﺃﻭ ﺟﻮﺍﺏ ﺍﻹ‪‬ﺎﻡ ﺍﻟﺬﻱ ﰲ "ﺍﻟﺬﻱ"‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺇﻥ ﺟﺰﺍﺀ ﺍﻷﻭﻝ ﺍﺑﺘﺪﺍﺀ ﻭ"ﻣﻦ" ﺧﱪﻩ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺬﻑ ﻣﻀﺎﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻗﺎﻝ ﺇﺧﻮﺓ‬
‫ﻳﻮﺳﻒ‪ :‬ﺟﺰﺍﺀ ﺍﻟﺴﺮﻕ ﺍﺳﺘﻌﺒﺎﺩ ﻣﻦ ﻭﺟﺪ ﰲ ﺭﺣﻠﻪ ﻓﻬﻮ ﺟﺰﺍﺅﻩ‪ ،‬ﺃﻱ‪ :‬ﻓﺎﻻﺳﺘﻌﺒﺎﺩ ﺟﺰﺍﺀ‬
‫ﺍﻟﺴﺮﻕ‪ ،‬ﻭﺍﳍﺎﺀ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺴﺮﻕ ﻻ ﻏﲑ ﰲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ "ﺟﺰﺍﺅﻩ" ﺍﻷﻭﻝ‬
‫ﻣﺒﺘﺪﺃ‪ ،‬ﻭ"ﻣﻦ" ﺍﺑﺘﺪﺍﺀ ﺛﺎﻥ‪ ،‬ﻭﻫﻮ ﺷﺮﻁ ﺃﻭ ﻣﻌﲎ ﺍﻟﺬﻱ‪ ،‬ﻭ"ﻓﻬﻮ ﺟﺰﺍﺅﻩ" ﺧﱪ ﺍﻟﺜﺎﱐ‪،‬‬
‫ﻭﺍﻟﺜﺎﱐ ﻭﺧﱪﻩ ﺧﱪ ﻋﻦ ﺍﻷﻭﻝ‪.‬‬
‫ﻭ"ﺟﺰﺍﺅﻩ" ﺍﻟﺜﺎﱐ ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﺍﻷﻭﻝ‪ ،‬ﻷﻧﻪ ﻣﻮﺿﻊ ﺍﳌﻀﻤﺮ‪ ،‬ﻛﺄﻧﻚ ﻗﻠﺖ‪:‬‬
‫ﻫﻮ ﻫﻮ ﻛﺬﻟﻚ‪ ،‬ﺃﻱ ﻣﺜﻞ ﺫﻟﻚ ﺍﳉﺰﺍﺀ ﳒﺰﻱ ﺍﻟﺴﺎﺭﻗﲔ‪.‬‬
‫‪٦٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ِﻛ ‪‬ﺪﻧ‪‬ﺎ‬
‫ﺨ ‪‬ﺮ ‪‬ﺟﻬ‪‬ﺎ ﻣِﻦ ِﻭﻋ‪‬ﺎ ِﺀ ﹶﺃﺧِﻴ ِﻪ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫﴿ ﹶﻓ‪‬ﺒ ‪‬ﺪﹶﺃ ِﺑﹶﺄ ‪‬ﻭ ِﻋ‪‬ﻴِﺘ ِﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺒ ﹶﻞ ِﻭﻋ‪‬ﺎ ِﺀ ﹶﺃﺧِﻴ ِﻪ ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺕ ﻣ‪‬ﻦ‬
‫ﷲ ‪‬ﻧ ‪‬ﺮ ﹶﻓﻊ‪ ‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬
‫ﻚ ِﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﻳﺸ‪‬ﺎ َﺀ ﺍ ُ‬
‫ﻒ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟ‪‬ﻴ ﹾﺄﺧ‪ ‬ﹶﺬ ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ ﻓِﻲ ﺩِﻳ ِﻦ ﺍﹾﻟ ‪‬ﻤ ِﻠ ِ‬
‫ِﻟﻴ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﻕ ﹶﺃﺥ‪ ‬ﱠﻟ ‪‬ﻪ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ‬
‫ﻕ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﺴ ِﺮ ‪‬‬
‫ﻗﹶﺎﻟﹸﻮﺍ ﺇِﻥ ‪‬ﻳ ‪‬‬ ‫‪Ò‬‬ ‫ﻕ ﹸﻛ ﱢﻞ ﺫِﻱ ِﻋ ﹾﻠ ٍﻢ ‪‬ﻋﻠِﻴﻢ‪‬‬
‫‪‬ﻧﺸ‪‬ﺎ ُﺀ ‪‬ﻭ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺼﻔﹸﻮ ﹶﻥ‬
‫ﷲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ‪‬ﺗ ِ‬
‫ﺴ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺒ ِﺪﻫ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺷ ‪‬ﺮ ‪‬ﻣﻜﹶﺎﻧ‪‬ﺎ ﻭ‪‬ﺍ ُ‬
‫ﻒ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﹶﻓﹶﺄ ‪‬ﺳ ‪‬ﺮﻫ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺨ ﹾﺬ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻣﻜﹶﺎ‪‬ﻧﻪ‪ِ ‬ﺇﻧ‪‬ﺎ ‪‬ﻧﺮ‪‬ﺍ ‪‬ﻙ ِﻣ ‪‬ﻦ‬
‫ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ِﺇ ﱠﻥ ﹶﻟﻪ‪ ‬ﹶﺃﺑ‪‬ﺎ ‪‬ﺷ ‪‬ﻴﺨ‪‬ﺎ ﹶﻛِﺒﲑ‪‬ﺍ ﹶﻓ ‪‬‬ ‫‪Ò‬‬

‫‪Ò‬‬ ‫ﲔ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ‪‬ﻣﻌ‪‬ﺎ ﹶﺫ ﺍ ِ‬

‫ﷲ ﺃﹶﻥ ‪‬ﻧ ﹾﺄﺧ‪ ‬ﹶﺬ ِﺇ ﱠﻻ ﻣ‪‬ﻦ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻣﺘ‪‬ﺎ ‪‬ﻋﻨ‪‬ﺎ ِﻋ ‪‬ﻨ ‪‬ﺪﻩ‪ِ ‬ﺇﻧ‪‬ﺎ ِﺇﺫﹰﺍ ﱠﻟﻈﹶﺎِﻟﻤ‪‬ﻮ ﹶﻥ‬ ‫ﺴِﻨ ‪‬‬
‫ﺤِ‬‫ﺍﹾﻟﻤ‪ ‬‬
‫ﺠﻴ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﻛِﺒﲑ‪‬ﻫ‪ ‬ﻢ ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺧ ﹶﺬ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ‬
‫ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻴﹶﺄﺳ‪‬ﻮﺍ ِﻣ ‪‬ﻨﻪ‪ ‬ﺧ ﹶﻠﺼ‪‬ﻮﺍ ‪‬ﻧ ِ‬
‫ﺽ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄ ﹶﺫ ﹶﻥ ﻟِﻲ ﹶﺃﺑِﻲ‬
‫ﺡ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﻒ ﹶﻓ ﹶﻠ ‪‬ﻦ ﹶﺃ‪‬ﺑ ‪‬ﺮ ‪‬‬
‫ﷲ ‪‬ﻭﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ﻣ‪‬ﺎ ﹶﻓﺮ‪‬ﻃ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ﻳ‪‬ﻮﺳ‪ ‬‬
‫‪‬ﻣ ‪‬ﻮِﺛﻘﹰﺎ ‪‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٨٠-٧٦ :‬‬
‫ﷲ ﻟِﻲ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﺍﹾﻟﺤ‪‬ﺎ ِﻛ ِﻤ ‪‬‬
‫ﺤﻜﹸ ‪‬ﻢ ﺍ ُ‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﻚ ِﻛ ‪‬ﺪﻧ‪‬ﺎ﴾ ﺃﻱ ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﻜﻴﺪ ﻛﺪﻧﺎ ﻟﻴﻮﺳﻒ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻱ ﺃﳍﻤﻨﺎ‬ ‫﴿ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻚ﴾ ﺳﲑﺗﻪ ﻭﻣﺎ ﻳﺪﻳﻦ ﺑﻪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻥ ﺣﻜﻢ‬ ‫ﻳﻮﺳﻒ ﻫﺬﺍ ﺍﻟﻜﻴﺪ‪﴿ ،‬ﺩِﻳ ِﻦ ﺍﹾﻟ ‪‬ﻤ ِﻠ ِ‬
‫ﷲ﴾ ﻣﻮﺿﻊ "ﺃﻥ" ﻧﺼﺐ‪،‬‬ ‫ﺍﳌﻠﻚ ﺃﻥ ﻣﻦ ﺳﺮﻕ ﺷﻴﺌﺎ ﺿﺎﻋﻒ ﻋﻠﻴﻪ ﺍﻟﻐﺮﻡ ﴿ِﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﻳﺸ‪‬ﺎ َﺀ ﺍ ُ‬
‫ﺍﳌﻌﲎ‪ :‬ﺇﻻ ﺑﺄﻥ ﻳﺸﺎﺀ ﺍﷲ‪ ،‬ﻭﲟﺸﻴﺌﺔ ﺍﷲ‪ ،‬ﻓﻠﻤﺎ ﺳﻘﻄﺖ ﺍﻟﺒﺎﺀ ﺃﻓﻀﻰ ﺍﻟﻔﻌﻞ ﻓﻨﺼﺐ‪.‬‬
‫ﺕ ﻣ‪‬ﻦ ‪‬ﻧﺸ‪‬ﺎ ُﺀ﴾ ﻗﺮﺃ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺑﺘﻨﻮﻳﻦ "ﺩﺭﺟﺎﺕ"‪ ،‬ﻭﻳﻜﻮﻥ "ﻣﻦ" ﰲ‬ ‫﴿‪‬ﻧ ‪‬ﺮ ﹶﻓﻊ‪ ‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬
‫ﻣﻮﺿﻊ ﻧﺼﺐ ﺑـ"ﻧﺮﻓﻊ"‪ ،‬ﻭﺣﺮﻑ ﺍﳉﺮ ﳏﺬﻭﻑ ﻣﻊ "ﺩﺭﺟﺎﺕ"‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻧﺮﻓﻊ ﻣﻦ‬
‫ﻧﺸﺎﺀ ﺇﱃ ﺩﺭﺟﺎﺕ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻨﻮﻥ "ﺩﺭﺟﺎﺕ" ﻧﺼﺒﻬﺎ ﺑـ"ﻧﺮﻓﻊ"‪ ،‬ﻭﺃﺿﺎﻓﻬﺎ ﺇﱃ "ﻣﻦ"‪.‬‬
‫ﻕ ﹸﻛ ﱢﻞ ﺫِﻱ ِﻋ ﹾﻠ ٍﻢ ‪‬ﻋﻠِﻴﻢ‪ ﴾‬ﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻟﻴﺲ ﻋﺎﱂ ﺇﻻ ﻓﻮﻗﻪ ﻋﺎﱂ‪ ،‬ﺣﱴ ﻳﻨﺘﻬﻲ‬ ‫﴿ ‪‬ﻭ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﻕ ﹶﺃﺥ‪ ‬ﱠﻟ ‪‬ﻪ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ﴾ ﻳﻌﻨﻮﻥ ﻳﻮﺳﻒ‪ ،‬ﻋﻦ ﺍﺑﻦ‬ ‫ﻕ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﺴ ِﺮ ‪‬‬‫ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﷲ ﴿ﻗﹶﺎﻟﹸﻮﺍ ﺇِﻥ ‪‬ﻳ ‪‬‬
‫ﻋﺒﺎﺱ‪ :‬ﻛﺎﻥ ﻳﺄﺧﺬ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﻣﺎﺋﺪﺓ ﺃﺑﻴﻪ ﺳﺮﺍ ﻣﻨﻬﻢ‪ ،‬ﻓﻴﺘﺼﺪﻕ ﺑﻪ ﻣﻦ ﺍﺠﻤﻟﺎﻋﺔ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﻛﺎﻥ ﻏﻼﻣﺎ ﺻﻐﲑﺍ ﻣﻊ ﺃﻣﻪ ﻋﻨﺪ ﺧﺎﻟﺘﻪ‪ ،‬ﻓﺪﺧﻞ ﻛﻨﻴﺴﺔ ﳍﻢ‪ ،‬ﻓﺄﺧﺬ ﲤﺜﺎ ﹰﻻ ﺻﻐ ‪‬ﲑﺍ ﻣﻦ ﺫﻫﺐ‬
‫ﺴ ‪‬ﺮﻕ‬
‫ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻧﻪ ﻭﺃﻟﻘﺎﻩ‪ ،‬ﻭﻗﻴﻞ ﺧﺒﺄﺕ ﺟﺪﺗﻪ ﰲ ﺛﻴﺎﺑﻪ‪ِ ،‬ﻣ‪‬ﻨ ﹶﻄ ﹶﻘﺔ ﺇﺳﺤﺎﻕ ﻟﺘﻤﻠﻜﻪ ﺑﺎﻟ ‪‬‬
‫ﳏﺒﺔ ﳌﻘﺎﻣﻪ ﻋﻨﺪﻫﺎ‪.‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٦٤‬‬
‫ﻕ ﹶﺃﺥ‪ ﴾‬ﺇﺫ ﻻ ﳚﻮﺯ ﺃﻥ ﻳﻘﻄﻌﻮﺍ‬ ‫ﻭ"ﺳﺮﻕ" ﻓﻌﻞ ﻣﺎﺽ ﳏﻜﻲ ﺗﻘﺪﻳﺮﻩ ﴿ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫ﻒ‬
‫ﺑﺎﻟﺴﺮﻕ ﻋﻠﻰ ﻳﻮﺳﻒ‪ ،‬ﺇﳕﺎ ﺣﻜﻮﺍ ﺃﻣ ‪‬ﺮﺍ ﻗﺪ ﻗﻴﻞ‪ ،‬ﻭﱂ ﻳﻘﻄﻌﻮﺍ ﺑﺬﻟﻚ‪ ﴿ ،‬ﹶﻓﹶﺄ ‪‬ﺳ ‪‬ﺮﻫ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺴ ِﻪ﴾ ﺃﻱ‪ :‬ﺃﺿﻤﺮ ﺍﻟﻜﻠﻤﺔ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﱂ ﻳﺒﺪﻫﺎ ﳍﻢ‪ ،‬ﻭﻫﺬﺍ ﺇﺿﻤﺎﺭ ﻋﻠﻰ ﺷﺮﻳﻄﺔ‬ ‫ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻷﻥ ﻗﻮﻟﻪ‪﴿ :‬ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﺷ ‪‬ﺮ ‪‬ﻣﻜﹶﺎﻧ‪‬ﺎ﴾ ﺑﺪﻝ ﻣﻦ "ﻫﺎ" ﰲ "ﺃﺳﺮﻫﺎ" ﺍﳌﻌﲎ‪ :‬ﻓﺄﺳﺮ‬
‫ﺼﻔﹸﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺍﷲ ﺃﻋﻠﻢ‬ ‫ﷲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ‪‬ﺗ ِ‬ ‫ﻳﻮﺳﻒ ﰲ ﻧﻔﺴﻪ ﻗﻮﻟﻪ‪ :‬ﺃﻧﺘﻢ ﺷﺮ ﻣﻜﺎﻧﺎ‪﴿ ،‬ﻭ‪‬ﺍ ُ‬
‫ﺃﺳﺮﻕ ﺃﺥ ﻟﻪ ﺃﻡ ﻻ؟‪.‬‬
‫ﲔ﴾ ﺃﻱ ﳑﻦ ﳛﺴﻦ ﻭﻻ ﻳﻌﺎﻣﻞ ﺑﺎﻟﺘﺤﺪﻳﺪ ﰲ ﻭﺍﺟﺐ‬ ‫ﺴِﻨ ‪‬‬‫ﺤِ‬
‫ﻗﻮﻟﻪ‪ِ﴿ :‬ﺇﻧ‪‬ﺎ ‪‬ﻧﺮ‪‬ﺍ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬‬
‫ﷲ﴾ ﺃﻱ‪ :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﴿ﺃﹶﻥ ‪‬ﻧ ﹾﺄﺧ‪ ‬ﹶﺬ﴾ ﻭﻣﻮﺿﻊ "ﺃﻥ" ﻧﺼﺐ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻣﻦ ﺃﺧﺬ ﺃﺣﺪ‪،‬‬ ‫﴿ ‪‬ﻣﻌ‪‬ﺎ ﹶﺫ ﺍ ِ‬
‫﴿ِﺇﻧ‪‬ﺎ ِﺇﺫﹰﺍ ﱠﻟﻈﹶﺎِﻟﻤ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺇﺫﺍ ﺃﺧﺬﻧﺎ ﺑﺮﻳﺌﺎ ﻓﻨﺤﻦ ﻇﺎﳌﻮﻥ‪.‬‬
‫ﺠﻴ‪‬ﺎ﴾ "ﳒﻴﺎ" ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‬ ‫﴿ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻴﹶﺄﺳ‪‬ﻮﺍ ِﻣ ‪‬ﻨﻪ‪ ﴾‬ﺃﻱ ﻳﺌﺴﻮﺍ ﻣﻨﻪ ﴿ ‪‬ﺧ ﹶﻠﺼ‪‬ﻮﺍ ‪‬ﻧ ِ‬
‫ﻣﻦ ﺍﳌﻀﻤﺮ ﰲ ﴿ ‪‬ﺧ ﹶﻠﺼ‪‬ﻮﺍ﴾ ﻭﻫﺬﺍ ﻭﺍﺣﺪ ﻳﺆﺩﻱ ﻋﻦ ﺍﳉﻤﻊ‪ ،‬ﺃﻱ‪ :‬ﺍﻋﺘﺰﻟﻮﺍ ﺍﻟﻨﺎﺱ ﻟﻴﺲ‬
‫ﺠﻴ‪‬ﺔ‪.‬‬ ‫ﺠ ‪‬ﻲ" ﺃ‪‬ﻧ ِ‬‫ﻣﻌﻬﻢ ﻏﲑﻫﻢ ﻣﺘﻨﺎﺟﲔ ﻓﻴﻤﺎ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﻭﲨﻊ "‪‬ﻧ ِ‬
‫ﻓـ﴿ﻗﹶﺎ ﹶﻝ ﹶﻛِﺒﲑ‪‬ﻫ‪ ‬ﻢ﴾ ﻋﻦ ﻗﺘﺎﺩﺓ ﻫﻮ "ﺭﻭﺑﻴﻞ"‪ ،‬ﻭﻛﺎﻥ ﺃﻛﱪﻫﻢ ﺳﻨﺎ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪:‬‬
‫ﻛﺒﲑﻫﻢ ﰲ ﺍﻟﻌﻘﻞ ﻭﻫﻮ "ﴰﻌﻮﻥ" ﻭﻗﻴﻞ "ﻳﻬﻮﺫﺍ" ﴿ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ﹶﺃﺑ‪‬ﺎ ﹸﻛ ‪‬ﻢ﴾ ﺍﻵﻳﺔ‪ ﴿ ،‬ﻭﻣِﻦ‬
‫ﹶﻗ ‪‬ﺒ ﹸﻞ ﻣ‪‬ﺎ ﹶﻓﺮ‪‬ﻃ‪‬ﺘ ‪‬ﻢ﴾ ﺃﻱ ﻗﺼﺮﰎ‪.‬‬
‫ﻭﰲ ﻣﻮﺿﻊ "ﻣﺎ" ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ ،‬ﺍﻷﻭﻝ ﻧﺼﺐ‪ :‬ﺑـ"ﺗﻌﻠﻤﻮﺍ" ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺃﱂ ﺗﻌﻠﻤﻮﺍ‬
‫ﺗﻔﺮﻳﻄﻜﻢ ﰲ ﻳﻮﺳﻒ؟ ﻭﺍﻟﺜﺎﱐ‪ :‬ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺧﱪﻩ "ﻣﻦ ﻗﺒﻞ"‪ ،‬ﻛﺄﻧﻪ‪ :‬ﻭﻣﻦ ﻗﺒﻞ‪ ،‬ﻫﺬﺍ‬
‫ﺗﻔﺮﻳﻄﻜﻢ ﰲ ﻳﻮﺳﻒ‪ ،‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻱ ﺗﻜﻮﻥ ﺻﻠﺔ ﻻ ﻣﻮﺿﻊ ﳍﺎ‪ ،‬ﻛﺄﻧﻪ‪ :‬ﻭﻣﻦ ﻗﺒﻞ ﻓﺮﻃﺘﻢ‬
‫ﰲ ﻳﻮﺳﻒ‪.‬‬
‫ﺽ﴾ ﺃﻱ‪ :‬ﺃﺭﺽ ﻣﺼﺮ ﴿ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄ ﹶﺫ ﹶﻥ ﻟِﻲ ﹶﺃﺑِﻲ﴾ ﰲ ﺍﻷﻭﺑﺔ‪﴿ ،‬ﹶﺃ ‪‬ﻭ‬ ‫ﺡ ﺍ َﻷ ‪‬ﺭ ‪‬‬ ‫﴿ ﹶﻓ ﹶﻠ ‪‬ﻦ ﹶﺃ‪‬ﺑ ‪‬ﺮ ‪‬‬
‫ﺤﻜﹸ ‪‬ﻢ﴾ ﻋﻄﻒ ﻋﻠﻰ ﴿‪‬ﻳﹾﺄ ﹶﺫ ﹶﻥ﴾ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﷲ ﻟِﻲ﴾ ﺃﻱ ﻳﻘﻀﻲ ﰲ ﺃﻣﺮﻱ ﺷﻴﺌﺎ‪﴿ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬ ‫ﺤﻜﹸ ‪‬ﻢ ﺍ ُ‬‫‪‬ﻳ ‪‬‬
‫ﻋﻠﻰ ﺍﳉﻮﺍﺏ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﺇﻻ ﺃﻥ ﳛﻜﻢ ﺍﷲ ﱄ‪.‬‬
‫‪٦٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻕ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺷ ِﻬ ‪‬ﺪﻧ‪‬ﺎ ِﺇ ﱠﻻ ِﺑﻤ‪‬ﺎ ‪‬ﻋ ِﻠ ‪‬ﻤﻨ‪‬ﺎ‬
‫ﻚ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫﴿ﺍ ‪‬ﺭ ِﺟﻌ‪‬ﻮﺍ ِﺇﻟﹶﻰ ﹶﺃﺑِﻴ ﹸﻜ ‪‬ﻢ ﹶﻓﻘﹸﻮﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ِﺇ ﱠﻥ ﺍ‪‬ﺑ‪‬ﻨ ‪‬‬
‫ﲑ ﺍﱠﻟﺘِﻲ ﹶﺃ ﹾﻗ‪‬ﺒ ﹾﻠﻨ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭِﺇﻧ‪‬ﺎ‬
‫ﲔ ‪ Ò‬ﻭ‪‬ﺍ ‪‬ﺳﹶﺄ ِﻝ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ‪‬ﻳ ﹶﺔ ﺍﱠﻟﺘِﻲ ﹸﻛﻨ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ ﻭ‪‬ﺍﱠﻟ ِﻌ ‪‬‬
‫ﺐ ﺣ‪‬ﺎ ِﻓ ِﻈ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ِﻟ ﹾﻠ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﷲ ﺃﹶﻥ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴﻨِﻲ‬
‫ﺼ ‪‬ﺒﺮ‪ ‬ﺟﻤِﻴﻞﹲ ‪‬ﻋﺴ‪‬ﻰ ﺍ ُ‬
‫ﺴ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ﹶﻓ ‪‬‬ ‫ﹶﻟﺼ‪‬ﺎ ِﺩﻗﹸﻮ ﹶﻥ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ﹾﻞ ‪‬ﺳ ‪‬ﻮﹶﻟ ‪‬‬
‫ﺖ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﺤﻜِﻴ ‪‬ﻢ﴾]ﺍﻵﻳﺎﺕ‪.[٨٣-٨١ :‬‬
‫ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ِﺇ‪‬ﻧﻪ‪ ‬ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺷ ِﻬ ‪‬ﺪﻧ‪‬ﺎ ِﺇ ﱠﻻ ِﺑﻤ‪‬ﺎ ‪‬ﻋ ِﻠ ‪‬ﻤﻨ‪‬ﺎ﴾ ﺣﻴﺚ ﺭﺃﻳﻨﺎ ﺍﻟﺼﻮﺍﻉ ﻗﺪ ﺍﺳﺘﺨﺮﺟﺖ ﻣﻦ ﻭﻋﺎﺋﻪ‪،‬‬
‫ﲔ﴾ ﺣﲔ ﺃﻋﻄﻴﻨﺎﻙ ﺍﳌﻮﺛﻖ‪ :‬ﻟﻨﺄﺗﻴﻨﻚ ﺑﻪ‪ ،‬ﺃﻱ ﱂ ﻧﻌﻠﻢ ﺃﻧﻪ ﺳﺮﻕ‬ ‫ﺐ ﺣ‪‬ﺎ ِﻓ ِﻈ ‪‬‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ِﻟ ﹾﻠ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﷲ ﺃﹶﻥ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴﻨِﻲ‬
‫ﺖ﴾ ﺃﻱ ﺯﻳﻨﺖ ﴿ ‪‬ﻋﺴ‪‬ﻰ ﺍ ُ‬ ‫ﻓﻴﺆﺧﺬ‪ ﴿ ،‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﺼ‪‬ﺎ ِﺩﻗﹸﻮ ﹶﻥ﴾ ﻓﻴﻤﺎ ﺧﱪﻧﺎﻙ‪ ،‬ﻭ﴿ ‪‬ﺳ ‪‬ﻮﹶﻟ ‪‬‬
‫ﺤﻜِﻴ ‪‬ﻢ﴾ ﰲ‬ ‫ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ﴾ ﻳﻮﺳﻒ ﻭﺑﻨﻴﺎﻣﲔ ﻭﺭﻭﺑﻴﻞ‪ِ﴿ ،‬ﺇ‪‬ﻧﻪ‪ ‬ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ﴾ ﺷﺪﺓ ﺣﺰﱐ‪﴿ ،‬ﺍﹾﻟ ‪‬‬
‫ﺻﻨﻌﻪ ﻭﺗﺪﺑﲑﻩ ﳋﻠﻘﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ ‪‬ﺰ ِﻥ ﹶﻓﻬ‪ ‬ﻮ‬
‫ﺖ ‪‬ﻋ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬‬
‫ﻒ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﻴ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﻟﱠﻰ ‪‬ﻋ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﹶﺃ ‪‬ﺳﻔﹶﺎ ‪‬ﻋﻠﹶﻰ ﻳ‪‬ﻮﺳ‪ ‬‬
‫‪Ò‬‬ ‫ﲔ‬
‫ﻒ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗﻜﹸﻮ ﹶﻥ ‪‬ﺣ ‪‬ﺮﺿ‪‬ﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺗﻜﹸﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟﻬ‪‬ﺎِﻟ ِﻜ ‪‬‬ ‫ﹶﻛﻈِﻴﻢ‪ Ò ‬ﻗﹶﺎﻟﹸﻮﺍ ﺗ‪‬ﺎ ِ‬
‫ﷲ ‪‬ﺗ ﹾﻔ‪‬ﺘﺄﹸ ‪‬ﺗ ﹾﺬﻛﹸﺮ‪ ‬ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﷲ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪ Ò‬ﻳ‪‬ﺎ ‪‬ﺑِﻨ ‪‬ﻲ ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﻮﺍ‬
‫ﷲ ‪‬ﻭﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ‪‬ﺷﻜﹸﻮ ‪‬ﺑﺜﱢﻲ ‪‬ﻭ ‪‬ﺣ ‪‬ﺰﻧِﻲ ِﺇﻟﹶﻰ ﺍ ِ‬
‫ﷲ ِﺇ ﱠﻻ‬
‫ﺡﺍِ‬
‫ﷲ ِﺇ‪‬ﻧﻪ‪ ‬ﹶﻻ ‪‬ﻳ ‪‬ﻴﹶﺄﺱ‪ ‬ﻣِﻦ ‪‬ﺭ ‪‬ﻭ ِ‬
‫ﺡﺍِ‬
‫ﻒ ‪‬ﻭﹶﺃﺧِﻴ ِﻪ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻴﹶﺄﺳ‪‬ﻮﺍ ﻣِﻦ ‪‬ﺭ ‪‬ﻭ ِ‬
‫ﺴﺴ‪‬ﻮﺍ ﻣِﻦ ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﺤ‪‬‬‫ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟﻜﹶﺎ ِﻓﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٨٧-٨٤ :‬‬
‫ﺤ ‪‬ﺰ ِﻥ ﹶﻓﻬ‪ ‬ﻮ ﹶﻛﻈِﻴﻢ‪ ﴾‬ﻣﺜﻞ ﻛﺎﻇﻢ‪،‬‬ ‫ﺖ ‪‬ﻋ ‪‬ﻴ‪‬ﻨﺎ ‪‬ﻩ﴾ ﺃﻱ ﻋﻼﳘﺎ ﺑﻴﺎﺽ ﴿ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬‬
‫﴿ﻭ‪‬ﺍ‪‬ﺑ‪‬ﻴ ‪‬‬
‫ﻒ﴾ ﺃﻱ‬ ‫ﷲ ‪‬ﺗ ﹾﻔ‪‬ﺘﺄﹸ ‪‬ﺗ ﹾﺬﻛﹸﺮ‪ ‬ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﻭﻫﻮ ﺍﳌﻤﺴﻚ ﻋﻠﻰ ﺣﺰﻧﻪ ﻻ ﻳﻈﻬﺮﻩ ﻭﻻ ﻳﺸﻜﻮﻩ‪﴿ ،‬ﻗﹶﺎﻟﹸﻮﺍ ﺗ‪‬ﺎ ِ‬
‫ﻻ ﺗﺰﺍﻝ ﺗﺬﻛﺮﻩ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻓﺘﺊ ﻳﻔﺘﺄ ﻓﺘﺌﺎ ﻭﻓﺘﻮﺀًﺍ‪ ،‬ﻭﺟﺎﺯ ﺇﺿﻤﺎﺭ "ﻻ" ﻟﻺﳚﺎﺯ ﻣﻦ ﻏﲑ ﺃﻥ‬
‫ﺣ ‪‬ﺮﺿ‪‬ﺎ﴾‬
‫ﻳﻠﺘﺒﺲ ﺑﺎﻹﳚﺎﺏ‪ :‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻹﳚﺎﺏ ﻻﺑﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﻼﻡ ﻭﺍﻟﻨﻮﻥ‪ ﴿ ،‬ﺣﺘ‪‬ﻰ ‪‬ﺗﻜﹸﻮ ﹶﻥ ‪‬‬
‫ﺃﻱ ﺣﱴ ‪‬ﺮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﱴ ﺗﻜﻮﻥ ﻓﺎﺳﺪ ﻻ ﻋﻘﻞ ﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﱴ ﺗﺬﻭﺏ ﻏﻤﺎ ﻓﺘﻘﺎﺭﺏ‬
‫ﺍﳍﻼﻙ‪.‬‬
‫ﻭﺣﺮﺽ‪ :‬ﻻ ﻳﺜﲎ ﻭﻻ ﳚﻤﻊ‪ ،‬ﻷﻧﻪ ﻣﺼﺪﺭ‪ ،‬ﻭﺃﺻﻠﻪ ﻓﺴﺎﺩ ﺍﳉﺴﻢ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺒﺚ‪:‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٦٦‬‬
‫ﷲ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻋﻠﻢ ﺃﻥ ﺭﺅﻳﺎ ﻳﻮﺳﻒ ﺻﺎﺩﻗﺔ‪،‬‬
‫ﺍﳊﺰﻥ‪ ﴿ ،‬ﻭﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫ﻭﺃﱐ ﺳﺄﺟﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻋﻠﻢ ﻣﻦ ﺇﺣﺴﺎﻥ ﺍﷲ ﺇﱃ ﻣﺎ ﻳﻮﺟﺐ ﺣﺴﻦ ﻇﲏ ﺑﻪ‪،‬‬
‫ﷲ﴾ ﻓﺮﺟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﲪﺘﻪ‪.‬‬
‫ﺡﺍ ِ‬‫ﺴﺴ‪‬ﻮﺍ﴾ ﺃﻱ ﺗﻌﺮﻓﻮﺍ ﺣﺎﳍﻤﺎ‪ ،‬ﻭ﴿ ‪‬ﺭ ‪‬ﻭ ِ‬ ‫ﺤ‪‬‬‫﴿ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻀ ‪‬ﺮ ‪‬ﻭ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﺑِﺒﻀ‪‬ﺎ ‪‬ﻋ ٍﺔ‬
‫ﺴﻨ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﻫ ﹶﻠﻨ‪‬ﺎ ﺍﻟ ‪‬‬
‫﴿ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ‪‬ﻣ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﻫ ﹾﻞ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺼ ‪‬ﺪ ِﻗ ‪‬‬
‫ﺠﺰِﻱ ﺍﹾﻟﻤ‪‬ﺘ ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫ﻕ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ِﺇ ﱠﻥ ﺍ َ‬
‫ﺼ ‪‬ﺪ ‪‬‬
‫ﻑ ﹶﻟﻨ‪‬ﺎ ﺍﹾﻟ ﹶﻜ ‪‬ﻴ ﹶﻞ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫‪‬ﻣ ‪‬ﺰﺟ‪‬ﺎ ٍﺓ ﹶﻓﹶﺄ ‪‬ﻭ ِ‬
‫ﻒ ﻗﹶﺎ ﹶﻝ‬
‫ﺖ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫ﻒ ‪‬ﻭﹶﺃﺧِﻴ ِﻪ ِﺇ ﹾﺫ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺟ‪‬ﺎ ِﻫﻠﹸﻮ ﹶﻥ ‪ Ò‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃِﺇ‪‬ﻧ ‪‬‬
‫ﻚ َﻷ‪‬ﻧ ‪‬‬ ‫‪‬ﻋ ِﻠ ‪‬ﻤﺘ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹾﻠ‪‬ﺘ ‪‬ﻢ ِﺑﻴ‪‬ﻮﺳ‪ ‬‬
‫ﷲ ﹶﻻ ‪‬ﻳﻀِﻴ ‪‬ﻊ ﹶﺃ ‪‬ﺟ ‪‬ﺮ‬
‫ﺼِﺒ ‪‬ﺮ ﹶﻓِﺈ ﱠﻥ ﺍ َ‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ِﺇ‪‬ﻧﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ِﻖ ‪‬ﻭِﻳ ‪‬‬
‫ﻒ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃﺧِﻲ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ﺍ ُ‬
‫ﹶﺃ‪‬ﻧﺎ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٩٠-٨٨ :‬‬
‫ﺴِﻨ ‪‬‬
‫ﺤِ‬‫ﺍﹾﻟﻤ‪ ‬‬
‫ﻣﺰﺟﺎﺓ‪ :‬ﺭﺩﻳﺌﺔ ﻻ ﺗﺆﺧﺬ ﺇﻻ ﺑﻮﻛﺲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﺳﺪﺓ ﻏﲑ ﻧﺎﻓﻌﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﻠﻴﻠﺔ‪،‬‬
‫ﻕ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺃﻓﻀﻞ ﻋﻠﻴﻨﺎ ﲟﺎ ﺑﲔ‬ ‫ﺼ ‪‬ﺪ ‪‬‬
‫ﻭﻫﻲ ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺪﺍﻓﻊ ﺑﻪ‪ ﴿ ،‬ﻭ‪‬ﺗ ‪‬‬
‫ﻒ ‪‬ﻭﹶﺃﺧِﻴ ِﻪ﴾ ﻳﻘﺎﻝ‪ :‬ﺇ‪‬ﻢ‬‫ﺍﻟﺒﻀﺎﻋﺔ ﻭﺑﲔ ﲦﻦ ﺍﻟﻄﻌﺎﻡ ﴿ﻗﹶﺎ ﹶﻝ ‪‬ﻫ ﹾﻞ ‪‬ﻋ ِﻠ ‪‬ﻤﺘ‪‬ﻢ ﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹾﻠ‪‬ﺘ ‪‬ﻢ ِﺑﻴ‪‬ﻮﺳ‪ ‬‬
‫ﻋﺮﺿﻮﺍ ﺑﻨﻴﺎﻣﲔ ﻟﻠﻐﻢ ﺑﺎﻧﻔﺮﺍﺩﻩ ﻋﻦ ﺃﺧﻴﻪ ﻷﺑﻴﻪ ﻣﻊ ﺟﻔﺎﺋﻬﻢ ﺑﻪ‪ ،‬ﺣﱴ ﻻ ﳝﻜﻨﻪ ﺃﻥ ﻳﻜﻠﻢ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺇﻻ ﻛﻼﻡ ﺍﻟﺬﻟﻴﻞ ﺍﻟﻌﺰﻳﺰ‪ِ﴿ ،‬ﺇ ﹾﺫ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺟ‪‬ﺎ ِﻫﻠﹸﻮ ﹶﻥ﴾ ﺃﻱ ﺁﲦﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺍﺩ ﺟﻬﺎﻟﺔ‬
‫ﺍﻟﺼﺒﺎ ﻻ ﺟﻬﺎﻟﺔ ﺍﳌﻌﺎﺻﻲ‪.‬‬
‫ﻒ﴾ ﻋﻠﻰ ﺍﳋﱪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﻋﻠﻰ ﺍﻻﺳﺘﻔﻬﺎﻡ‬ ‫ﺖ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬ ‫ﻚ َﻷ‪‬ﻧ ‪‬‬ ‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪ِ﴿ :‬ﺇ‪‬ﻧ ‪‬‬
‫ﻭﺣﺠﺔ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ ﺃ‪‬ﻢ ﻟﻮ ﺍﺳﺘﻔﻬﻤﻮﺍ ﻟﻘﺎﻝ ﳍﻢ ﰲ ﺍﳉﻮﺍﺏ‪" :‬ﻧﻌﻢ" ﻭﺇﳕﺎ ﺃﺭﺍﺩﻭﺍ ﲢﻘﻴﻖ‬
‫ﻒ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ﹶﺃﺧِﻲ﴾ ﻷﺟﻞ ﺫﻟﻚ‪ ،‬ﻭﺣﺠﺔ‬ ‫ﻣﺎ ﻛﺎﻥ ﰲ ﺣﻜﻢ ﺍﺠﻤﻟﺤﻮﺩ‪ ،‬ﻓﻘﺎﻝ‪﴿ :‬ﹶﺃﻧ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻥ ﻫﺬﺍ ﻣﻮﺿﻊ ﺍﺳﺘﺒﺼﺎﺭ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﺃﻧﺖ ﺻﺎﺣﺒﻨﺎ ﻣﻨﺬ ﺍﻟﻴﻮﻡ‪ ،‬ﺃﻧﺖ‬
‫ﻒ﴾ ﺩﺍﻝ ﻋﻠﻰ ﺃ‪‬ﻢ‬ ‫ﺍﻟﺮﺍﻣﻴﻨﺎ ﻣﻨﺬ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﺪﺧﻞ ﺃﻟﻒ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺍﺳﺘﺜﺒﺎ‪‬ﺗﺎ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﺃﻧ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﺳ ‪‬‬
‫ﺼِﺒ ‪‬ﺮ﴾ ﺃﻱ ﻳﺘﻖ ﺍﷲ‬‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ﴾ ﺃﻱ ﺃﻧﻌﻢ‪ِ﴿ ،‬ﺇ‪‬ﻧﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ِﻖ ‪‬ﻭِﻳ ‪‬‬ ‫ﺍﺳﺘﺜﺒﺘﻮﻩ ﻓﺜﺒﺘﻬﻢ‪ ﴿ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ﺍ ُ‬
‫ﻭﻳﺼﱪ ﻋﻠﻰ ﺍﳌﺼﺎﺋﺐ‪ ،‬ﻭﻋﻦ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺘﻖ ﺍﻟﺰﻧﺎ‪ ،‬ﻭﻳﺼﱪ ﻋﻠﻰ ﺍﻟﻐﺮﺑﺔ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻻ‬
‫ﻳﺒﻄﻞ ﺛﻮﺍﺏ ﺍﶈﺴﻨﲔ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﺑﺈﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﻭﺍﻟﺒﺎﻗﻮﻥ ﲝﺬﻓﻬﺎ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﻸﻥ ﳎﺎﺯﻩ ﺃﻧﻪ ﺟﻌﻞ‬
‫‪٦٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫"ﻣﻦ" ﲟﻌﲎ "ﺍﻟﺬﻱ" ﻓﺮﻓﻊ "ﻳﺘﻘﻲ" ﻷﻧﻪ ﺻﻠﺔ ﻟـ"ﻣﻦ"‪ ،‬ﻭﻋﻄﻒ "ﻭﻳﺼﱪ" ﻋﻠﻰ ﻣﻌﲎ‬
‫ﺍﻟﻜﻼﻡ؛ ﻷﻥ "ﻣﻦ" ﻭﺇﻥ ﻛﺎﻧﺖ ﲟﻌﲎ ﺍﻟﺬﻱ ﻓﻔﻴﻬﺎ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﻭﻟﺬﻟﻚ ﺗﺪﺧﻞ ﺍﻟﻔﺎﺀ ﰲ‬
‫ﺧﱪﻫﺎ ﰲ ﺃﻛﺜﺮ ﺍﳌﻮﺍﺿﻊ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﻋﻄﻒ "ﻭﻳﺼﱪ" ﻋﻠﻰ ﺫﻟﻚ ﺍﳌﻌﲎ‬
‫ﻕ﴾ ﻷﻧﻪ ﲟﻌﲎ "ﺻﺪﻕ"‬ ‫ﺻ ‪‬ﺪ ‪‬‬
‫ﻕ ‪‬ﻭﹶﺃﻛﹸﻦ﴾ ﲪﻼ ﻋﻠﻰ ﻣﻌﲎ ﴿ﻓﹶﺄ ‪‬‬‫ﺻ ‪‬ﺪ ‪‬‬
‫ﻓﺠﺰﻣﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪ ﴿ :‬ﹶﻓﹶﺄ ‪‬‬
‫ﳎﺰﻭ ‪‬ﻣﺎ‪ ،‬ﻷﻧﻪ ﺟﻮﺍﺏ ﺍﻟﺘﻤﲏ‪ ،‬ﻭﻗﺪ ﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻦ ﰲ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﺸﺮﻁ ﻭﺍﻟﻀﻤﺔ ﻣﻘﺪﺭﺓ‬
‫ﰲ ﺍﻟﻴﺎﺀ "ﻣﻦ ﻳﺘﻘﻲ" ﺣﺬﻓﻪ ﻟﻠﺠﺰﻡ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ)‪:(١‬‬
‫ﳝﺎ ﻻﻗﺖ ﻟﺒﻮﻥ ﺑﲏ ﺯﻳﺎﺩ؟‬ ‫ﺃﱂ ﻳﺄﺗﻴﻚ ﻭﺍﻷﻧﺒﺎﺀ ﺗﻨﻤﻰ‬
‫ﻭﰲ ﻫﺬﺍ ﺿﻌﻒ؛ ﻷﻥ ﺃﻛﺜﺮ ﻣﺎ ﳚﻲﺀ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻐﲑ ﻳﺎﺀ ‪-‬‬
‫ﻭﻫﻮ ﺍﻻﺧﺘﻴﺎﺭ ‪ -‬ﻓﻸﻥ ﺍﻟﻠﻐﺔ ﺍﳌﻌﺮﻭﻓﺔ ﺣﺬﻑ ﺍﻟﻴﺎﺀ ﰲ ﻣﺜﻞ ﺫﻟﻚ‪ ،‬ﻭﺑﻪ ﻧـﺰﻝ ﺍﻟﻘﺮﺁﻥ‬
‫ﺠ ِﺮﻣ‪‬ﺎ﴾)‪ (٢‬ﰲ ﻧﻈﺎﺋﺮ ﻛﺜﲑﺓ ﻛﺬﻟﻚ‪.‬‬
‫ﺕ ‪‬ﺭ‪‬ﺑﻪ‪ ‬ﻣ ‪‬‬
‫ﻗﺎﻝ‪ِ﴿ :‬ﺇ‪‬ﻧﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﻳ ﹾﺄ ِ‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺐ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﻻ ‪‬ﺗ ﹾﺜﺮ‪‬ﻳ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭﺇِﻥ ﹸﻛﻨ‪‬ﺎ ﹶﻟﺨ‪‬ﺎ ِﻃِﺌ ‪‬‬
‫ﷲ ﹶﻟ ﹶﻘ ‪‬ﺪ ﺁﹶﺛ ‪‬ﺮ ‪‬ﻙ ﺍ ُ‬
‫﴿ﻗﹶﺎﻟﹸﻮﺍ ﺗ‪‬ﺎ ِ‬
‫ﲔ ‪ Ò‬ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ﹶﻘﻤِﻴﺼِﻲ ‪‬ﻫﺬﹶﺍ ﹶﻓﹶﺄﹾﻟﻘﹸﻮ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ِﻪ‬
‫ﷲ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻫ‪ ‬ﻮ ﹶﺃ ‪‬ﺭ ‪‬ﺣﻢ‪ ‬ﺍﻟﺮ‪‬ﺍ ِﺣ ِﻤ ‪‬‬
‫ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﺍ ُ‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٩٣-٩١ :‬‬
‫ﺼﲑ‪‬ﺍ ‪‬ﻭﹾﺃﺗ‪‬ﻮﻧِﻲ ِﺑﹶﺄ ‪‬ﻫ ِﻠﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﺕ ‪‬ﺑ ِ‬
‫ﹶﺃﺑِﻲ ‪‬ﻳ ﹾﺄ ِ‬
‫ﺐ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ‪ ﴾‬ﺃﻱ ﻻ ﺑﺄﺱ ﻋﻠﻴﻜﻢ ﴿ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ﴾ ﲟﺎ ﺳﻠﻒ ﻣﻨﻜﻢ؛ ﻭﻗﻴﻞ‪ :‬ﻻ‬
‫﴿ ﹶﻻ ‪‬ﺗ ﹾﺜﺮ‪‬ﻳ ‪‬‬
‫ﺗﻘﺘﲑ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺇﻓﺴﺎﺩ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﰲ "ﺍﻟﻴﻮﻡ" ﻻ ﺗﺜﺮﻳﺐ؛ ﻷﻧﻪ‬
‫ﻳﺼﲑ ﻣﻦ ﲤﺎﻣﻪ‪ ،‬ﻭﻗﺪ ﺑﲏ "ﺗﺜﺮﻳﺐ" ﻋﻠﻰ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺑﻨﺎﺀ ﺍﻻﺳﻢ ﻗﺒﻞ ﲤﺎﻣﻪ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺗﻨﺼﺐ "ﺍﻟﻴﻮﻡ" ﻋﻠﻰ ﺍﻟﻈﺮﻭﻑ‪ ،‬ﻭﲡﻌﻠﻪ ﺧﱪ ﻟـ"ﺗﺜﺮﻳﺐ" ﻭ"ﻋﻠﻴﻜﻢ" ﺻﻔﺔ ﻟﺘﺜﺮﻳﺐ‪،‬‬
‫ﻭ"ﻋﻠﻰ" ﻣﺘﻌﻠﻘﺔ ﲟﻀﻤﺮ ﻫﻮ ﺻﻔﺔ ‪ -‬ﰲ ﺍﻷﺻﻞ ‪ -‬ﺗﺜﺮﻳﺐ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻻ ﺗﺜﺮﻳﺐ ﺛﺎﺑﺖ‬
‫ﻋﻠﻴﻜﻢ ﺍﻟﻴﻮﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻧﺼﺐ "ﺍﻟﻴﻮﻡ" ﺑﻌﻠﻴﻜﻢ‪ ،‬ﻭﺗﻀﻤﺮ ﺧﱪ‬
‫ﻟﺘﺜﺮﻳﺐ‪ ،‬ﻷﻥ "ﻋﻠﻴﻜﻢ" ﻭﻣﺎ ﻋﻤﻠﺖ ﻓﻴﻪ ﺻﻔﺔ ﻟﺘﺜﺮﻳﺐ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﲡﻌﻞ ﻋﻠﻴﻜﻢ ﲟﻨـﺰﻟﺔ‬

‫)‪ (١‬ﺍﻟﺒﻴﺖ ﻣﻨﺴﻮﺏ ﻟﻘﻴﺲ ﺑﻦ ﺯﻫﲑ‪ ،‬ﺍﻧﻈﺮ‪ :‬ﺃﻣﺎﱄ ﺑﻦ ﺍﻟﺸﺠﺮﻱ ‪.٨٤ :١‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﺁﻳﺔ ‪.٧٤‬‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٦٨‬‬
‫ﺧﱪ ﺗﺜﺮﻳﺐ‪ ،‬ﻭﺗﻨﺼﺐ "ﺍﻟﻴﻮﻡ" ﺑﻌﻠﻴﻜﻢ‪ ،‬ﻭﺍﻟﻨﺎﺻﺐ ﻟﻠﻴﻮﻡ ﰲ ﺍﻷﺻﻞ ﻫﻮ ﻣﺎ ﺗﻌﻠﻘﺖ ﺑﻪ‬
‫ﻋﻠﻰ ﺍﶈﺬﻭﻑ‪.‬‬
‫ﷲ ﹶﻟ ﹸﻜ ‪‬ﻢ﴾ ﺩﻋﺎﺀ ﳍﻢ ﺑﺄﻥ ﻳﻐﻔﺮ ﺫﻧﺒﻬﻢ ﴿ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﻮﺍ ِﺑ ﹶﻘﻤِﻴﺼِﻲ﴾ ﻗﻴﻞ‪ :‬ﻷﻧﻪ ﻛﺎﻥ‬
‫﴿‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﺍ ُ‬
‫ﻣﻦ ﺍﳉﻨﺔ‪ ،‬ﻭﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺍﳉﻨﺔ ﻳﻠﻘﻰ ﻋﻠﻰ ﺷﻲﺀ ﺇﻻ ﺣﻴﻲ ﻭﺑﺮﺃ ﴿ ‪‬ﻭﹾﺃﺗ‪‬ﻮﻧِﻲ ِﺑﹶﺄ ‪‬ﻫ ِﻠﻜﹸ ‪‬ﻢ‬
‫ﲔ﴾ ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﺃﻫﻞ ﻳﻌﻘﻮﺏ ﺣﲔ ﻗﺪﻣﻮﺍ ﻣﺼﺮ ﺛﻼﺛﺔ ﻭﺗﺴﻌﲔ ﻣﻦ ﺑﲔ ﺭﺟﻞ‬ ‫ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﻭﺍﻣﺮﺃﺓ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪Ò‬‬ ‫ﻒ ﹶﻟ ‪‬ﻮ ﹶﻻ ﺃﹶﻥ ‪‬ﺗ ﹶﻔ‪‬ﻨﺪ‪‬ﻭ ِﻥ‬
‫ﺢ ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﺖ ﺍﹾﻟ ِﻌﲑ‪ ‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﻷ ِﺟﺪ‪ ‬ﺭِﻳ ‪‬‬
‫ﺼ ﹶﻠ ِ‬
‫﴿ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﻚ ﺍﹾﻟ ﹶﻘ ِﺪ ِﱘ ‪ Ò‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺃﹶﻥ ﺟ‪‬ﺎ َﺀ ﺍﹾﻟ‪‬ﺒ ِ‬
‫ﺸﲑ‪ ‬ﹶﺃﹾﻟﻘﹶﺎ ‪‬ﻩ ‪‬ﻋﻠﹶﻰ ‪‬ﻭ ‪‬ﺟ ِﻬ ِﻪ ﻓﹶﺎ ‪‬ﺭ‪‬ﺗ ‪‬ﺪ‬ ‫ﻼِﻟ ‪‬‬
‫ﺿﹶ‬‫ﻚ ﹶﻟﻔِﻲ ‪‬‬
‫ﷲ ِﺇ‪‬ﻧ ‪‬‬
‫ﻗﹶﺎﻟﹸﻮﺍ ﺗ‪‬ﺎ ِ‬
‫ﷲ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪ Ò‬ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃﺑ‪‬ﺎﻧ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ‬
‫ﺼﲑ‪‬ﺍ ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﻟ ‪‬ﻢ ﹶﺃﻗﹸﻞ ﱠﻟ ﹸﻜ ‪‬ﻢ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫‪‬ﺑ ِ‬
‫ﻑ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪ ‬ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺭﺑ‪‬ﻲ ِﺇ‪‬ﻧﻪ‪ ‬ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ‪‬ﻮ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﹸﺫﻧ‪‬ﻮ‪‬ﺑﻨ‪‬ﺎ ِﺇﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﺧ‪‬ﺎ ِﻃِﺌ ‪‬‬
‫ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ﴾]ﺍﻵﻳﺎﺕ‪.[٩٨-٩٤ :‬‬
‫ﺖ﴾ ﺃﻱ ﻗﻄﻌﺖ ﺑﺎﺠﻤﻟﺎﻭﺯﺓ ﻣﻦ ﻣﺼﺮ‪﴿ ،‬ﻗﹶﺎ ﹶﻝ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ﴾ ﺃﻱ ﻗﺎﻝ ﳌﻦ ﻋﻨﺪﻩ ﻣﻦ‬ ‫ﺼ ﹶﻠ ِ‬‫﴿ ﹶﻓ ‪‬‬
‫ﻒ﴾ ﻳﺮﻭﻯ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻣﻦ ﻣﺴﲑﺓ ﲦﺎﱐ ﻟﻴﺎ ٍﻝ ﴿ﹶﻟ ‪‬ﻮ ﹶﻻ ﺃﹶﻥ‬ ‫ﺢ ﻳ‪‬ﻮﺳ‪ ‬‬‫ﻭﻟﺪﻩ‪ِ﴿ :‬ﺇﻧ‪‬ﻲ ﻷ ِﺟﺪ‪ ‬ﺭِﻳ ‪‬‬
‫ﱘ﴾‬‫ﻚ ﺍﹾﻟ ﹶﻘ ِﺪ ِ‬
‫ﻼِﻟ ‪‬‬
‫ﺿﹶ‬‫‪‬ﺗ ﹶﻔ‪‬ﻨﺪ‪‬ﻭ ِﻥ﴾ ﻗﻴﻞ‪ :‬ﺗﺴﻔﻬﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺮﻣﻮﻥ ﻭﺗﻌﺠﺰﻭﻥ ﻭﺗﻜﺬﺑﻮﻥ‪﴿ ،‬ﹶﻟﻔِﻲ ‪‬‬
‫ﻣﻦ ﺣﺐ ﻳﻮﺳﻒ‪.‬‬
‫ﺼﲑ‪‬ﺍ﴾ ﻧﺼﺐ‬ ‫ﺸﲑ‪" ﴾‬ﺃﻥ" ﺗﺰﺍﺩ ﻣﻊ "ﳌﺎ‪ ،‬ﻭﺣﱴ" ﻟﻠﺘﻮﻛﻴﺪ‪ ،‬ﻭ﴿‪‬ﺑ ِ‬ ‫﴿ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺃﹶﻥ ﺟ‪‬ﺎ َﺀ ﺍﹾﻟ‪‬ﺒ ِ‬
‫ﷲ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾ ﻣﻦ ﺻﺤﺔ ﺭﺅﻳﺎ‬ ‫ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻋﺎﺩ ﺫﺍ ﺑﺼﺮ‪ِ﴿ ،‬ﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫ﻑ ﹶﺃ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪ ‬ﹶﻟ ﹸﻜ ‪‬ﻢ﴾ ﻗﻴﻞ‪:‬‬
‫ﻳﻮﺳﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﺭﺃﻓﺘﻪ ﺑﺄﻭﻟﻴﺎﺋﻪ‪ ،‬ﻗﻮﻟﻪ‪ ﴿ :‬ﺳ ‪‬ﻮ ‪‬‬
‫ﺃﺧﺮﻫﻢ ﺇﱃ ﺍﻟﺴﺤﺮ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ‪ ،‬ﻭﺇﳕﺎ ﺃﺭﺍﺩ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭﺍﻟﺘﻌﻬﺪ ﻟﻪ ﻭﻗﺖ‬
‫ﺍﻹﺟﺎﺑﺔ‪.‬‬
‫‪٦٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﷲ‬
‫ﺼ ‪‬ﺮ ﺇِﻥ ﺷ‪‬ﺎ َﺀ ﺍ ُ‬
‫ﻒ ﺁﻭ‪‬ﻯ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِﻪ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ِﻣ ‪‬‬
‫﴿ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﻋﻠﹶﻰ ﻳ‪‬ﻮﺳ‪ ‬‬
‫ﻱ‬
‫ﺖ ‪‬ﻫﺬﹶﺍ ‪‬ﺗ ﹾﺄﻭِﻳ ﹸﻞ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺎ ‪‬‬
‫ﺠﺪ‪‬ﺍ ‪‬ﻭ ﹶﻗﺎ ﹶﻝ ﻳ‪‬ﺎ ﹶﺃ‪‬ﺑ ِ‬
‫ﺵ ‪‬ﻭ ‪‬ﺧﺮ‪‬ﻭﺍ ﹶﻟﻪ‪ ‬ﺳ ‪‬‬
‫ﲔ ‪ Ò‬ﻭ ‪‬ﺭ ﹶﻓ ‪‬ﻊ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِﻪ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺁ ِﻣِﻨ ‪‬‬
‫ﺠ ِﻦ ‪‬ﻭﺟ‪‬ﺎ َﺀ ِﺑﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ‬
‫ﺴ‪‬‬
‫ﺴ ‪‬ﻦ ﺑِﻲ ِﺇ ﹾﺫ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻨِﻲ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹶﻠﻬ‪‬ﺎ ‪‬ﺭﺑ‪‬ﻲ ﺣ‪‬ﻘًّﺎ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺸﺎ ُﺀ ِﺇ‪‬ﻧﻪ‪ ‬ﻫ‪ ‬ﻮ‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ ‪‬ﺑ ‪‬ﻴﻨِﻲ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ِﺇ ‪‬ﺧ ‪‬ﻮﺗِﻲ ِﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ﹶﻟﻄِﻴﻒ‪ ‬ﱢﻟﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻍ ﺍﻟ ‪‬‬
‫ﺍﹾﻟ‪‬ﺒ ‪‬ﺪ ِﻭ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﺃﹶﻥ ﻧـﺰ ﹶ‬
‫ﺚ ﻓﹶﺎ ِﻃ ‪‬ﺮ‬
‫ﻚ ‪‬ﻭ ‪‬ﻋ ﱠﻠ ‪‬ﻤ‪‬ﺘﻨِﻲ ﻣِﻦ ‪‬ﺗ ﹾﺄﻭِﻳ ِﻞ ﺍﻷﺣ‪‬ﺎﺩِﻳ ِ‬
‫ﺏ ﹶﻗ ‪‬ﺪ ﺁ‪‬ﺗ ‪‬ﻴ‪‬ﺘﻨِﻲ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ِ‬
‫ﺤﻜِﻴ ‪‬ﻢ ‪ Ò‬ﺭ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﺤ ﹾﻘﻨِﻲ‬
‫ﺴ ِﻠﻤ‪‬ﺎ ‪‬ﻭﹶﺃﹾﻟ ِ‬
‫ﺖ ‪‬ﻭِﻟﻴ‪‬ﻲ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﺗ ‪‬ﻮ ﱠﻓﻨِﻲ ‪‬ﻣ ‪‬‬
‫ﺽ ﺃﹶﻧ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺍﻟ ‪‬‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ ‪.[١٠١-٩٩‬‬
‫ﺤ‪‬‬
‫ﺑِﺎﻟﺼ‪‬ﺎِﻟ ِ‬
‫﴿ ‪‬ﻭ ‪‬ﺭ ﹶﻓ ‪‬ﻊ ﹶﺃ‪‬ﺑ ‪‬ﻮ‪‬ﻳ ِﻪ﴾ ﻳﻌﲏ ﺃﺑﺎﻩ ﻭﺧﺎﻟﺘﻪ‪ ،‬ﻷﻥ ﺃﻣﻪ ﻣﺎﺗﺖ ﻭﺗﺰﻭﺝ ﺃﺧﺘﻬﺎ ﺃﺑﻮﻩ‪ ،‬ﻓﺄﻗﺎﻣﻬﺎ‬
‫ﷲ﴾‬‫ﺼ ‪‬ﺮ ﺇِﻥ ﺷ‪‬ﺎ َﺀ ﺍ ُ‬ ‫ﻣﻘﺎﻡ ﺃﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻛﺎﻧﺖ ﺃﻣﻪ ﲢﻴﺎ‪ ،‬ﻭﺇﻳﺎﻫﺎ ﻋﲎ‪ ﴿ ،‬ﻭﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ِﻣ ‪‬‬
‫ﰲ ﺃﻣﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﺮﺝ ﻳﺴﺘﻘﺒﻞ ﻳﻌﻘﻮﺏ‪ ،‬ﻓﻠﻤﺎ ﺭﺟﻊ ﻗﺎﻝ ﺫﻟﻚ‪ ،‬ﻭﺍﻟﻌﺮﺵ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺴﺮﻳﺮ‬
‫ﺠﺪ‪‬ﺍ﴾ ﺣﺎﻝ ﻣﻦ ﺍﳌﻀﻤﺮ ﰲ "ﺧﺮﻭﺍ"‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﺖ ﲢﻴﺔ ﺍﳌﻠﻮﻙ‬ ‫ﺠﺪ‪‬ﺍ﴾ ﴿ ‪‬ﺳ ‪‬‬ ‫﴿ ‪‬ﻭ ‪‬ﺧﺮ‪‬ﻭﺍ ﹶﻟﻪ‪ ‬ﺳ ‪‬‬
‫ﺍﻟﺴﺠﻮﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺄﻧﻪ ﺃﺭﺍﺩ ﺃ‪‬ﻢ ﺳﺠﺪﻭﺍ ﺗﻜﺮﻣﺔ ﻟﻪ ﻭﻋﺒﺎﺩﺓ ﷲ ﺗﻌﺎﱃ ﺃ‪‬ﻢ ﻓﻌﻠﻮﺍ ﺫﻟﻚ‬
‫ﺷﻜﺮﺍ ﷲ ﻋﻨﺪ ﻗﺒﻮﻝ ﺗﻮﺑﺘﻬﻢ‪.‬‬
‫ﻱ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ﴾ ﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻛﺎﻧﺖ ﺍﳌﺪﺓ ﺑﲔ ﺍﻟﺮﺅﻳﺎ‬ ‫ﺖ ‪‬ﻫﺬﹶﺍ ‪‬ﺗ ﹾﺄﻭِﻳ ﹸﻞ ‪‬ﺭ ‪‬ﺅﻳ‪‬ﺎ ‪‬‬
‫﴿ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﹶﺃ‪‬ﺑ ِ‬
‫ﻭﺗﺄﻭﻳﻠﻬﺎ ﲦﺎﻧﲔ ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ﴿ ،‬ﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹶﻠﻬ‪‬ﺎ ‪‬ﺭﺑ‪‬ﻲ ﺣ‪‬ﻘًّﺎ﴾ ﺃﻱ ﺻﺪﻗﺎ ﴿ ‪‬ﻭ ﹶﻗ ‪‬ﺪ‬
‫ﺴ ‪‬ﻦ ﺑِﻲ﴾ ﺃﻱ ﺃﻧﻌﻢ ﻋﻠﻲ‪ ﴿ ،‬ﻭﺟ‪‬ﺎ َﺀ ِﺑﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬ﺪ ِﻭ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻣﻦ ﻓﻠﺴﻄﲔ‪،‬‬ ‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ﴾ ﺃﻱ ﺩﺧﻞ‬ ‫ﻍ ﺍﻟ ‪‬‬‫ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻛﺎﻧﻮﺍ ﺑﺄﺭﺽ ﻛﻨﻌﺎﻥ ﺃﻫﻞ ﻣﻮﺍﺵ ﻭﺑﺮﻳﺔ‪﴿ ،‬ﻧـﺰ ﹶ‬
‫ﺑﺎﳊﺴﺪ ﺑﻴﲏ ﻭﺑﲔ ﺇﺧﻮﰐ‪ِ﴿ ،‬ﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ﹶﻟﻄِﻴﻒ‪ ‬ﱢﻟﻤ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ﴾ ﺃﻱ ﻟﻄﻴﻒ ﻟﻴﻮﺳﻒ ﺣﲔ‬
‫ﺤﻜِﻴ ‪‬ﻢ﴾ ﰲ‬ ‫ﺃﺧﺮﺟﻪ ﻣﻦ ﺍﻟﺴﺠﻦ‪ ،‬ﻭﺟﺎﺀ ﺑﺄﻫﻠﻪ ﻣﻦ ﺍﻟﺒﺪﻭ‪ِ﴿ ،‬ﺇ‪‬ﻧﻪ‪ ‬ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ﴾ ﲞﻠﻘﻪ ﴿ﺍﹾﻟ ‪‬‬
‫ﺤ ﹾﻘﻨِﻲ‬ ‫ﺴ ِﻠﻤ‪‬ﺎ﴾ ﺃﻱ ﺃﻣﺘﲏ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﴿ ‪‬ﻭﹶﺃﹾﻟ ِ‬ ‫ﺖ ‪‬ﻭِﻟﻴ‪‬ﻲ﴾ ﺃﻱ ﻧﺎﺻﺮﻱ‪﴿ ،‬ﺗ ‪‬ﻮ ﱠﻓﻨِﻲ ‪‬ﻣ ‪‬‬ ‫ﺻﻨﻌﻪ ﴿ﺃﹶﻧ ‪‬‬
‫ﲔ﴾ ﺃﻱ ﲟﺮﺍﺗﺒﻬﻢ ﻣﻦ ﺭﲪﺘﻚ ﻭﻏﻔﺮﺍﻧﻚ‪.‬‬ ‫ﺤ‪‬‬ ‫ﺑِﺎﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﻚ﴾ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺘﺒﻌﻴﺾ‪ ،‬ﺃﻱ ﺁﺗﻴﺘﲏ ﺑﻌﺾ‬ ‫ﻭ"ﻣﻦ" ﰲ ﻗﻮﻟﻪ‪ِ ﴿ :‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ِ‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٧٠‬‬
‫ﺍﳌﻠﻚ‪ ،‬ﻭﻋﻠﻤﺘﲏ ﺑﻌﺾ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻟﺘﺨﻠﻴﺺ ﺍﳉﻨﺲ‪ ،‬ﺃﻱ ﺁﺗﻴﺘﲏ ﺍﳌﻠﻚ‬
‫ﻭﻋﻠﻤﺘﲏ ﺗﺄﻭﻳﻞ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬
‫ﻭﻓﻴﻤﺎ ﻳﻨﺘﺼﺐ "ﻓﺎﻃﺮ" ﻭﺟﻬﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﻟﻘﻮﻟﻪ "ﺭﺏ"‪ ،‬ﻷﻧﻪ ﻧﺪﺍﺀ‬
‫ﻣﻀﺎﻑ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﻭﺍﻵﺧﺮ ﻋﻠﻰ ﻧﺪﺍﺀ ﺛﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ ﹶﻟ ‪‬ﺪ‪‬ﻳ ِﻬ ‪‬ﻢ ِﺇ ﹾﺫ ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ‬
‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ﻛﹸﻨ ‪‬‬
‫ﺐ ﻧ‪‬ﻮﺣِﻴ ِﻪ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﺒ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫﴿ ﹶﺫِﻟ ‪‬‬
‫ﺴﹶﺄﹸﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ٍﺮ ِﺇ ﹾﻥ‬
‫ﲔ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺖ ِﺑﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺻ ‪‬‬ ‫‪‬ﻳ ‪‬ﻤ ﹸﻜﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻭﻣ‪‬ﺎ ﹶﺃ ﹾﻛﹶﺜﺮ‪ ‬ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺱ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫ﺽ ‪‬ﻳ ‪‬ﻤﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﲔ ‪ Ò‬ﻭ ﹶﻛﹶﺄﻳ‪‬ﻦ ﻣ‪‬ﻦ ﺁ‪‬ﻳ ٍﺔ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﻫ‪ ‬ﻮ ِﺇ ﱠﻻ ِﺫ ﹾﻛﺮ‪ ‬ﱢﻟ ﹾﻠﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪-١٠٣ :‬‬
‫ﷲ ِﺇ ﱠﻻ ‪‬ﻭﻫ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎ ﻳ‪ ‬ﺆ ِﻣﻦ‪ ‬ﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪ ‬ﻢ ﺑِﺎ ِ‬ ‫‪Ò‬‬ ‫‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻌ ِﺮﺿ‪‬ﻮ ﹶﻥ‬
‫‪.[١٠٦‬‬
‫ﻚ﴾ ﺃﻱ ﺍﻟﺬﻱ ﻗﺼﺼﻨﺎ ﻋﻠﻴﻚ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﻏﺎﺋﺒﺔ ﻋﻨﻚ ﺩﻻﻟﺔ ﻋﻠﻰ‬ ‫﴿ ﹶﺫِﻟ ‪‬‬
‫ﺐ﴾ ﺍﳋﱪ‪ ،‬ﻭ﴿ﻧ‪‬ﻮﺣِﻴ ِﻪ‬ ‫ﺇﺛﺒﺎﺕ ﻧﺒﻮﺗﻚ‪ ،‬ﻭﻣﻮﺿﻊ "ﺫﻟﻚ" ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭ﴿ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﺒ‪‬ﺎ ِﺀ ﺍﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﻚ﴾ ﺧﱪ ﺛﺎﻥ‪ِ﴿ ،‬ﺇ ﹾﺫ ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ﴾ ﺃﻱ ﻋﺰﻣﻮﺍ ﻋﻠﻴﻪ‪ ﴿ ،‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ﹸﻜﺮ‪‬ﻭ ﹶﻥ﴾ ﺑﻴﻮﺳﻒ‪،‬‬ ‫ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺴﹶﺄﻟﹸﻬ‪ ‬ﻢ‬
‫ﺖ﴾ ﺃﻱ ﻋﻠﻰ ﺃﻥ ‪‬ﺪﻳﻬﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﺭﺍﺩ ﻗﻮﻣﻪ‪ ﴿ ،‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬ ‫ﺻ ‪‬‬‫﴿ ‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﺣ ‪‬ﺮ ‪‬‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ﴾ ﺃﻱ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻼﻭﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ‪ِ ﴿ ،‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺟ ٍﺮ﴾ ﺃﻱ‬
‫ﻣﺎﻝ ﻳﻌﻄﻮﻧﻜﻪ‪ِ﴿ ،‬ﺇ ﹾﻥ ﻫ‪ ‬ﻮ﴾ ﺃﻱ ﻣﺎ ﻫﻮ ﺇﻻ ﻭﻋﻆ ﳌﻦ ﺑﻌﺜﺖ ﺇﻟﻴﻪ‪ ﴿ ،‬ﻭ ﹶﻛﹶﺄﻳ‪‬ﻦ﴾ ﺃﻱ ﻛﻢ ﻣﻦ‬
‫ﷲ﴾‬‫ﺁﻳﺔ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻣﻦ ﺍﻵﻳﺎﺕ ﺇﻫﻼﻙ ﻣﻦ ﺃﻫﻠﻚ ﻣﻦ ﺍﻷﻣﻢ‪ ﴿ ،‬ﻭﻣ‪‬ﺎ ﻳ‪ ‬ﺆ ِﻣﻦ‪ ‬ﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪ ‬ﻢ ﺑِﺎ ِ‬
‫ﰲ ﺇﻗﺮﺍﺭﻩ ﺑﺄﻥ ﺍﷲ ﺧﻠﻘﻪ ﻭﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺇﻻ ﻭﻫﻮ ﻣﺸﺮﻙ ﺑﻌﺒﺎﺩﺓ ﺍﻟﻮﺛﻦ‪ ،‬ﻭﻋﻦ‬
‫ﺍﳊﺴﻦ‪ :‬ﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻣﻌﻬﻢ ﺷﺮﻙ ﻭﺇﳝﺎﻥ‪.‬‬
‫‪٧١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﷲ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹾﺄِﺗ‪‬ﻴﻬ‪‬ﻢ‪ ‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻋﺔﹸ ‪‬ﺑ ‪‬ﻐ‪‬ﺘ ﹰﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ‬
‫ﺏﺍِ‬
‫﴿ﹶﺃ ﹶﻓﹶﺄ ِﻣﻨ‪‬ﻮﺍ ﺃﹶﻥ ‪‬ﺗ ﹾﺄِﺗ‪‬ﻴﻬ‪ ‬ﻢ ﻏﹶﺎ ِﺷ‪‬ﻴﺔﹲ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ِ‬
‫ﷲ‬
‫ﲑ ٍﺓ ﹶﺃﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻨِﻲ ‪‬ﻭ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍ ِ‬
‫ﺼ‪‬‬‫ﷲ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ِ‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﹸﻗ ﹾﻞ ‪‬ﻫ ِﺬ ِﻩ ‪‬ﺳﺒِﻴﻠِﻲ ﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ِﺇﻟﹶﻰ ﺍ ِ‬
‫‪‬ﻳ ‪‬‬
‫ﻚ ِﺇ ﱠﻻ ِﺭﺟ‪‬ﺎ ﹰﻻ ﻧ‪‬ﻮﺣِﻲ ِﺇﹶﻟ ‪‬ﻴﻬِﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻞ‬
‫‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬‬
‫ﻒ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎ ِﻗ‪‬ﺒﺔﹸ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟﺪ‪‬ﺍ ‪‬ﺭ‬
‫ﺽ ﹶﻓﻴ‪‬ﻨ ﹸﻈﺮ‪‬ﻭﺍ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﺴﲑ‪‬ﻭﺍ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺍﹾﻟ ﹸﻘﺮ‪‬ﻯ ﹶﺃ ﹶﻓ ﹶﻠ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﻼ ‪‬ﺗ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١٠٩-١٠٧ :‬‬
‫ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﱢﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ﹶﺃ ﹶﻓ ﹶ‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ﴾ ‪‬ﺎ‬ ‫﴿ﻏﹶﺎ ِﺷ‪‬ﻴﺔﹲ﴾ ﺃﻱ ﻣﺎ ﻳﻐﻤﺮﻫﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭ﴿‪‬ﺑ ‪‬ﻐ‪‬ﺘ ﹰﺔ﴾ ﻓﺠﺄﺓ ﴿ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﲑ ٍﺓ﴾ ﺃﻱ ﻳﻘﲔ‪ ،‬ﻭ﴿ﹶﺃﻧ‪‬ﺎ﴾ ﺗﻮﻛﻴﺪ ﻟـ"ﻣﺎ" ﰲ‬ ‫ﺼ‪‬‬‫ﻭ﴿ ‪‬ﺳﺒِﻴﻠِﻲ﴾ ﺃﻱ ﺩﻳﲏ ﻭﺩﻋﻮﰐ‪ ﴿ ،‬ﻋﻠﹶﻰ ‪‬ﺑ ِ‬
‫ﺃﺩﻋﻮ ﻋﻠﻰ ﺑﺼﲑﺓ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ "ﻋﻠﻰ ﺑﺼﲑﺓ ﺃﻧﺎ" ﲨﻠﺔ ﻏﲑ ﻣﺘﺼﻠﺔ ﺑﺎﻟﻜﻼﻡ ﺍﻷﻭﻝ‪،‬‬
‫ﻚ ِﺇ ﱠﻻ ِﺭﺟ‪‬ﺎ ﹰﻻ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﺮﻳﺪ ﻓﻴﻬﻢ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻣﻦ‬ ‫﴿ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬
‫ﺃﻫﻞ ﺍﻷﻣﺼﺎﺭ‪ ،‬ﻷ‪‬ﻢ ﺃﻋﻠﻢ ﻭﺃﺣﻠﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﺎﺩﻳﺔ‪ ،‬ﻭﻗﺮﺃ ﺣﻔﺺ ﴿ﻧ‪‬ﻮﺣِﻲ ِﺇﹶﻟ ‪‬ﻴﻬِﻢ﴾ ﺑﺎﻟﻨﻮﻥ‬
‫ﻭﻛﺴﺮ ﺍﳊﺎﺀ ﰲ ﻛﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ ﻭﻓﺘﺢ ﰲ ﻛﻞ ﺍﻟﻘﺮﺁﻥ ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ‬
‫ﻓﻠﻘﺮﺑﻪ ﻣﻦ ﻗﻮﻟﻪ‪﴿ :‬ﺃﺭﺳﻠﻨﺎ﴾‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﻸﻥ‪ ،‬ﻟﻔﻆ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﳛﺘﻮﻱ ﻋﻠﻰ‬
‫ﻣﻌﲎ ﻣﺎ ﺗﻘﺪﻣﻪ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻋﻠﻰ ﻏﲑﻩ‪.‬‬
‫ﻒ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎ ِﻗ‪‬ﺒﺔﹸ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬‫ﺽ﴾ ﺑﺎﻟﺸﺎﻡ ﻭﺍﻟﻴﻤﻦ ﻓﻴﻌﺘﱪﻭﺍ ﴿ ﹶﻛ ‪‬ﻴ ‪‬‬ ‫ﺴﲑ‪‬ﻭﺍ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫﴿ﹶﺃ ﹶﻓ ﹶﻠ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ﴾ ﻣﻦ ﺍﻷﻣﻢ ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺭﺳﻞ ﺍﷲ‪ ،‬ﻭ"ﺩﺍﺭ ﺍﻵﺧﺮﺓ" ﺍﳉﻨﺔ‪ ،‬ﻭ﴿ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ﴾ ﺃﻱ‬
‫ﻭﺣﺪﻭﺍ ﺍﷲ ﻭﺍﺗﻘﻮﺍ ﺍﻟﺸﺮﻙ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺃﺿﻴﻔﺖ ﺍﻟﺪﺍﺭ ﺇﱃ ﺍﻵﺧﺮﺓ ﻭﻫﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﺪ‬
‫ﺗﻀﻴﻒ ﺍﻟﻌﺮﺏ ﺍﻟﺸﻲﺀ ﺇﱃ ﻧﻔﺴﻪ ﺇﺫﺍ ﺍﺧﺘﻠﻒ ﻟﻔﻈﻪ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻷﻥ ﺍﻟﻨﺎﺱ ﺣﺎﻟﲔ‪ :‬ﺣﺎﻝ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺎﻝ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻣﻦ ﺇﺿﺎﻓﺔ ﺍﳌﻮﺻﻮﻑ ﺇﱃ‬
‫)‪(١‬‬
‫ﺻﻔﺘﻪ‪ ،‬ﻷﻥ ﺍﻟﺪﺍﺭ ﻭﺻﻔﺖ ﺑﺎﻵﺧﺮﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪﴿ :‬ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ﴾‬
‫ﻋﻠﻰ ﺍﻟﺼﻔﺔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺁﻳﺔ ‪ ،٩٤‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪ :‬ﺁﻳﺔ‪.٨٣ ،٧٧‬‬

‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫‪٧٢‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ ‪‬ﻲ ﻣ‪‬ﻦ‬
‫ﺼ ‪‬ﺮﻧ‪‬ﺎ ﹶﻓﻨ‪ ‬‬
‫ﺱ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ﹸﻞ ‪‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ﻛﹸ ِﺬﺑ‪‬ﻮﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫﴿ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻴﹶﺄ ‪‬‬
‫ﺼ ِﻬ ‪‬ﻢ ِﻋ ‪‬ﺒ ‪‬ﺮﺓﹲ ﻷُﻭﻟِﻲ‬
‫ﺼ ِ‬
‫ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﻗ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫‪‬ﻧﺸ‪‬ﺎ ُﺀ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﺑ ﹾﺄ ‪‬ﺳﻨ‪‬ﺎ ‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﺍﹾﻟﻤ‪ ‬‬
‫ﺼﺪِﻳ ‪‬ﻖ ﺍﱠﻟﺬِﻱ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﻭ‪‬ﺗ ﹾﻔﺼِﻴ ﹶﻞ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ‬
‫ﺏ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﺣﺪِﻳﺜﹰﺎ ‪‬ﻳ ﹾﻔ‪‬ﺘﺮ‪‬ﻯ ‪‬ﻭﹶﻟﻜِﻦ ‪‬ﺗ ‪‬‬
‫ﺍﻷﹾﻟﺒ‪‬ﺎ ِ‬
‫‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١١١-١١٠‬‬
‫ﺬﺑ‪‬ﻮﺍ﴾‬
‫﴿ﻛﹸ ِ‬ ‫ﺱ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ﹸﻞ﴾ ﺃﻱ ﻳﺌﺴﻮﺍ ﻣﻦ ﺇﳝﺎﻥ ﻗﻮﻣﻬﻢ‪ ،‬ﻭﻗﺮﺃ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪:‬‬ ‫﴿ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻴﹶﺄ ‪‬‬
‫ﺑﺎﻟﺘﺨﻔﻴﻒ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺸﺪﻳﺪ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ‪‬ﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺟﻌﻞ ﴿ ‪‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ﴾ ﻓﻌﻼ ﻟﻠﺮﺳﻞ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺍﻟﻈﻦ ﲟﻌﲎ ﺍﻟﻴﻘﲔ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻭﺃﻳﻘﻨﻮﺍ ﺃﻥ ﻗﻮﻣﻬﻢ ﻛﺬﺑﻮﻫﻢ‪ ،‬ﻭﻓﻴﻪ ﻭﺟﻪ ﺁﺧﺮ ﻭﻫﻮ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﻭﻇﻦ ﺍﻟﺮﺳﻞ ﺃﻥ ﺃﺗﺒﺎﻋﻬﻢ ﻗﺪ ﻛﺬﺑﻮﻫﻢ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ ﺟﻌﻞ‬
‫﴿ ‪‬ﻭ ﹶﻇﻨ‪‬ﻮﺍ﴾ ﻓﻌﻼ ﻟﻠﻤﺮﺳﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻇﻦ ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ ﺃﻥ ﺍﻟﺮﺳﻞ ﻗﺪ ﻛﺬﺑﻮﺍ‪ ،‬ﺃﻱ‬
‫ﺃﺧﻠﻔﻮﺍ ﻣﺎ ﻭﻋﺪﻭﺍ ﺑﻪ ﻣﻦ ﺍﻟﻨﺼﺮ‪ ،‬ﻭﻓﻴﻪ ﻭﺟﻪ ﺁﺧﺮ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﻭﻇﻦ ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ‬
‫ﺃﻥ ﺍﻟﺮﺳﻞ ﻗﺪ ﻛﺬﺑﺘﻬﻢ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻧﻮﺍ ﺑﺸﺮﺍ‪ ،‬ﻳﻌﲏ ﺃﻥ ﺍﻟﺮﺳﻞ ﺿﻌﻔﻮﺍ‬
‫ﺼﺮ‪‬‬‫ﻓﻈﻨﻮﺍ ﺃ‪‬ﻢ ﻗﺪ ﺃﺧﻠﻔﻮﺍ‪ ،‬ﻭﺃﻧﻪ ﺗﻼ‪ ﴿ :‬ﺣﺘ‪‬ﻰ ‪‬ﻳﻘﹸﻮ ﹶﻝ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﻣﺘ‪‬ﻰ ‪‬ﻧ ‪‬‬
‫ﷲ﴾)‪.(١‬‬
‫ﺍِ‬
‫ﺠ ‪‬ﻲ ﻣ‪‬ﻦ ‪‬ﻧﺸ‪‬ﺎ ُﺀ﴾ ﺃﻱ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪ :‬ﻓﻨﺠﻲ‪ :‬ﺑﻨﻮﻥ ﻭﺍﺣﺪﺓ‬ ‫﴿ ﹶﻓﻨ‪ ‬‬
‫ﻭﺗﺸﺪﻳﺪ ﺍﳉﻴﻢ ﻭﻓﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﴿ﻓﻨﻨﺠﻲ﴾ ﺑﻨﻮﻧﲔ ﻭﲣﻔﻴﻒ ﺍﳉﻴﻢ ﻭﺇﺳﻜﺎﻥ‬
‫ﺍﻟﻴﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻓﺒﻤﻌﲎ ﺍﳌﺎﺿﻲ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‪ ،‬ﻭﻳﻜﻮﻥ "ﻣﻦ" ﺭﻓ ‪‬ﻌﺎ‬
‫ﻭﻳﻌﻠﻢ ﺑﺎﳌﻌﲎ ﺃﻥ ﺍﷲ ﳒﺎﻫﻢ‪ ،‬ﻭﺣﺠﺘﻪ ﺃﻧﻪ ﻣﻜﺘﻮﺏ ﰲ ﺍﳌﺼﺤﻒ ﺑﻨﻮﻥ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻓﻌﻠﻰ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﻭﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ ﻧﻮﻥ ﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ‬
‫ﺍﻷﺻﻠﻴﺔ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺧﻔﻴﺖ ﻟﻠﻐﻨﺔ‪ ،‬ﻓﺤﺬﻓﺖ ﺧﻄﺄ‪ ،‬ﻭﺗﻜﻮﻥ "ﻣﻦ" ﻧﺼﺒﺎ‪.‬‬
‫ﺼ ِﻬ ‪‬ﻢ﴾ ﺃﻱ ﻓﻴﻤﺎ‬ ‫ﺼ ِ‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ‪‬ﺑﹾﺄ ‪‬ﺳﻨ‪‬ﺎ﴾ ﺃﻱ ﻋﺬﺍﺑﻨﺎ ﻋﻦ ﺍﻟﻘﻮﻡ ﺍﳌﻜﺬﺑﲔ‪﴿ ،‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﹶﻗ ‪‬‬
‫ﺼﺪِﻳ ‪‬ﻖ﴾ ﻋﻠﻰ‬ ‫ﻗﺼﺼﻨﺎﻩ ﻣﻦ ﺣﺪﻳﺚ ﻳﻌﻘﻮﺏ ﻭﺑﻨﻴﻪ ﻣﻌﺘﱪﺍ ﻟﺬﻭﻱ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺍﻧﺘﺼﺐ ﴿‪‬ﺗ ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺁﻳﺔ ‪.٢١٤‬‬

‫‪٧٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺧﱪ ﻛﺎﻥ ﻣﻀﻤﺮﺓ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻭﻟﻜﻦ ﺫﻟﻚ ﺗﺼﺪﻳﻖ ﺍﻟﺬﻱ ﺗﻘﺪﻣﻪ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﳕﺎ‬
‫ﻗﻴﻞ ﳌﺎ ﻗﺒﻠﻪ ﻣﻦ "ﺑﲔ ﻳﺪﻳﻪ"؛ ﻷﻧﻪ ﻗﺪ ﻭﺟﺪ‪ ،‬ﻓﻜﺄﻧﻪ ﺣﺎﺿﺮ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻧﻪ ﻗﺮﻳﺐ ﻣﻨﻪ‬
‫ﻛﻘﺮﺏ ﻣﺎ ﺑﲔ ﻳﺪﻱ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫﴿ ‪‬ﻭ‪‬ﺗ ﹾﻔﺼِﻴ ﹶﻞ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ﴾ ﺃﻱ ﺗﺒﲔ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻴﺎﺀﺍﺕ‪ ،‬ﻓﻘﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪ ﴿ :‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ‪‬ﺆﺗ‪‬ﻮﱐ﴾ ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﺩﻭﻥ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ ﻳﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪ ،‬ﻗﺮﺃ‬
‫ﺤ ‪‬ﺰ‪‬ﻧﻨِﻲ ﺃﹶﻥ﴾ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻹﺳﻜﺎﻥ‪.‬‬ ‫ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ‪﴿ :‬ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺼﺮ‪﴿ ﴾‬ﹶﺃﺭ‪‬ﺍﻧِﻲ‬
‫ﺴ ‪‬ﻦ﴾ ﴿ﹶﺃﺭ‪‬ﺍﻧِﻲ ﹶﺃ ‪‬ﻋ ِ‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪ ﴿ :‬ﺭﺑ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﷲ﴾ ﴿ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ ﴾‬ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪،‬‬ ‫ﺤﻜﹸ ‪‬ﻢ ﺍ ُ‬
‫ﹶﺃ ‪‬ﺣ ِﻤﻞﹸ﴾ ﴿ِﺇﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ ﹶﺃﺧ‪‬ﻮ ‪‬ﻙ﴾ ﴿ﹶﺃﺑِﻲ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻹﺳﻜﺎﻥ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﺇﱐ ﺃﺭﺍﱐ﴾‪﴿ ،‬ﻭﺭﰊ﴾‪ ،‬ﻭ﴿ﻣﺎ ﺃﺑﺮﺉ ﻧﻔﺴﻲ﴾‪﴿ ،‬ﺇﻥ ﺭﰊ﴾‬
‫﴿ﺇﻧﻪ ﺭﰊ﴾‪﴿ ،‬ﻭﻗﺪ ﺃﺣﺴﻦ ﰊ ﺇﺫ﴾‪ ،‬ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻹﺳﻜﺎﻥ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪﴿ :‬ﺁﺑﺎﺋﻲ ﺇﺑﺮﺍﻫﻴﻢ﴾‪﴿ ،‬ﻟﻌﻠﻲ ﺃﺭﺟﻊ﴾ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻤﺎ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻔﺘﺢ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﻭﺣﺰﱐ ﺇﱃ ﺍﷲ﴾ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺎﻹﺳﻜﺎﻥ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺣﺪﻩ‪﴿ :‬ﺃﱐ ﺃﻭﰲ ﺍﻟﻜﻴﻞ﴾‪ ،‬ﻭ﴿ﺳﺒﻴﻠﻲ ﺃﺩﻋﻮ﴾ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻤﺎ‪.‬‬
‫‪٧٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬

‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‬

‫ﺴ ِﻢ ﺍ ِ‬
‫ِﺑ ‪‬‬

‫ﺤ ‪‬ﻖ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ‬‫ﻚ ﺍﹾﻟ ‪‬‬ ‫ﻚ ﻣِﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺏ ﻭ‪‬ﺍﱠﻟﺬِﻱ ﺃﹸﻧـﺰ ﹶﻝ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬ ‫ﺕ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﻚ ﺁﻳ‪‬ﺎ ‪‬‬ ‫﴿ﺍﳌﺮ ِﺗ ﹾﻠ ‪‬‬
‫ﺕ ِﺑ ‪‬ﻐ ‪‬ﻴ ِﺮ ‪‬ﻋ ‪‬ﻤ ٍﺪ ‪‬ﺗ ‪‬ﺮ ‪‬ﻭ‪‬ﻧﻬ‪‬ﺎ ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺳ‪‬ﺘﻮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ‬‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﷲ ﺍﱠﻟ ِﺬﻱ ‪‬ﺭ ﹶﻓ ‪‬ﻊ ﺍﻟ ‪‬‬ ‫ﺱ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪ Ò‬ﺍ ُ‬ ‫ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺕ‬‫ﺼﻞﹸ ﺍ َﻵﻳ‪‬ﺎ ِ‬ ‫ﺴﻤ‪‬ﻰ ﻳ‪ ‬ﺪ‪‬ﺑﺮ‪ ‬ﺍﻷ ‪‬ﻣ ‪‬ﺮ ﻳ‪ ‬ﹶﻔ ‪‬‬
‫ﺠﺮِﻱ ﻷ ‪‬ﺟ ٍﻞ ‪‬ﻣ ‪‬‬ ‫ﺲ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ﹸﻛ ﱞﻞ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﻤ ‪‬‬‫ﺨ ‪‬ﺮ ﺍﻟ ‪‬‬ ‫ﺵ ‪‬ﻭ ‪‬ﺳ ‪‬‬ ‫ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﹶﻟ ‪‬ﻌ ﱠﻠﻜﹸ ‪‬ﻢ ِﺑ ِﻠﻘﹶﺎ ِﺀ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺗ‪‬ﻮ ِﻗﻨ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٢-١ :‬‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﻫﺬﻩ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻭ ﺃﻥ ﻳﺮﺍﺩ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﻟﱵ‬ ‫﴿ِﺗ ﹾﻠ ‪‬‬
‫ﺗﻘﺪﻣﺖ ﺻﻔﺘﻬﺎ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ ﻭﻗﺘﺎﺩﺓ ﻳﻌﲏ ﺑﻪ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‪ ،‬ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺍﻟﺬﻱ ﺃﻧـﺰﻝ‬
‫ﺤ ‪‬ﻖ﴾ ﻭ)ﺍﻟﺬﻱ( ﰲ‬ ‫ﻚ ﺍﹾﻟ ‪‬‬
‫ﻚ ﻣِﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ‪﴿ ،‬ﻭ‪‬ﺍﱠﻟﺬِﻱ ﺃﹸﻧـﺰ ﹶﻝ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺁﻳﺎﺕ ﺃﻭ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻫﻮ ﻭ)ﺍﳊﻖ( ﻧﻌﺖ ﻟﻠﺬﻱ‪ ،‬ﻭﳚﻮﺯ‬
‫ﺃﻥ ﻳﻜﻮﻥ )ﺍﻟﺬﻱ( ﺭﻓﻌﺎ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﻭﺧﱪﻩ )ﺍﳊﻖ(‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ )ﺍﻟﺬﻱ( ﰲ‬
‫ﻣﻮﺿﻊ ﺟﺮ ﻋﻠﻰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭﻳﻜﻮﻥ )ﺍﳊﻖ( ﺭﻓﻌﺎ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻣﺒﺘﺪﺃ‪.‬‬
‫ﺱ﴾ ﻋﺎﻣﺔ ﺃﻫﻞ ﻣﻜﺔ‪ِ﴿ ،‬ﺑ ‪‬ﻐ ‪‬ﻴ ِﺮ ‪‬ﻋ ‪‬ﻤ ٍﺪ﴾ ﺃﻱ ﻻ ﺃﻋﻤﺪﺓ ﳍﺎ ﺗﺴﺘﻘﻞ‬ ‫﴿ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫‪‬ﺎ‪﴿ ،‬ﺗ ‪‬ﺮ ‪‬ﻭ‪‬ﻧﻬ‪‬ﺎ﴾ ﺃﻱ ﺗﺸﺎﻫﺪﻭ‪‬ﺎ ﺑﻐﲑ ﻋﻤﺪ‪ ،‬ﻻ ﲢﺘﺎﺟﻮﻥ ﻣﻊ ﺍﻟﺮﺅﻳﺔ ﺇﱃ ﺧﱪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺗﺮﻭ‪‬ﺎ‪ ،‬ﻣﻦ ﻧﻌﺖ ﺍﻟﻌﻤﺪ‪ ،‬ﺃﻱ ﺑﻐﲑ ﻋﻤﺪ ﻣﺮﺋﻴﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ ﺃﻥ ﰒ ﻋﻤﺪﺍ‪ ،‬ﻭﻟﻜﻦ ﻻ‬
‫ﻳﺮﻯ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ )ﺗﺮﻭ‪‬ﺎ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻥ‬
‫ﻟﻴﺲ ﰒ ﻋﻤﺪ ﺍﻟﺒﺘﺔ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ )ﺗﺮﻭ‪‬ﺎ( ﻻ ﻣﻮﺿﻊ ﻟﻪ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻋﻠﻰ ﻣﻌﲎ‬
‫ﻭﺃﻧﺘﻢ ﺗﺮﻭ‪‬ﺎ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﺃﻳﻀﺎ ﰒ ﻋﻤﺪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻘﺪﻡ ﺍﳊﺠﺔ ﻣﻦ ﺁﺧﺮ ﺍﻟﻜﻠﻤﺔ ﺇﱃ ﺃﻭﳍﺎ ﻓﻴﻜﻮﻥ ﺟﺎﺋ ‪‬ﺰﺍ ﺃﻥ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺧﻠﻘﻬﺎ ﺑﻌﻤﺪ ﻻ ﺗﺮﻭ‪‬ﺎ ﺍﻟﺒﺘﺔ‪ ،‬ﺃﻱ ﺗﺮﻭﻥ ﺗﻠﻚ ﺍﻟﻌﻤﺪ‪ ،‬ﻗﺎﻝ ﻭﺃﻧﺸﺪﱐ‬
‫ﺑﻌﻀﻬﻢ‪:‬‬
‫ﻓـﺪﻋـﻪ ﻭﻭﺍﻛـﻞ ﺣﺎﻟﻪ ﻭﺍﻟﻠﻴﺎﻟﻴﺎ‬ ‫ﺇﺫﺍ ﺃﻋﺠﺒﺘﻚ ﺍﻟﺪﻫﺮ ﺣﺎﻝ ﻣﻦ ﺍﻣﺮﺉ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻤﺎ ﻻ ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﺁﻟﻴﺎ‬ ‫ﳛﲔ ﻋﻠﻰ ﻣـﺎ ﻛـﺎﻥ ﻣﻦ ﺻﺎﱀ ﺑﻪ‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫‪٧٦‬‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻤﺎ ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﻻ ﻳﺄﻟﻮ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮ‪:‬‬
‫ﲢﺪﺙ ﱄ ﻧـﻜﺒـﺔ ﻭﺗﻨﻜـﺆﻫﺎ‬ ‫ﻭﻻ ﺃﺭﺍﻫـﺎ ﺗـﺰﺍﻝ ﻇـﺎﳌﺔ‬
‫ﻣﻌﻨﺎﻫﺎ ﺃﺭﺍﻫﺎ ﻻ ﺗﺰﺍﻝ ﻇﺎﳌﺔ‪.‬‬
‫ﺲ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ﴾ ﺃﻱ ﺫﻟﻠﻬﺎ‪ ،‬ﻭﻛﻞ ﻣﻘﻬﻮﺭ ﻻ ﳝﻠﻚ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻘﻬﺮ‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺨ ‪‬ﺮ ﺍﻟ ‪‬‬
‫﴿ ‪‬ﻭ ‪‬ﺳ ‪‬‬
‫ﻓﻬﻮ ﻣﺴﺨﺮ‪ ،‬ﺃﻱ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻳﺴﲑ ﲟﻘﺪﺍﺭ ﻭﻣﺪﺓ ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻭﻗﻴﻞ ﺍﻷﺟﻞ ﺍﳌﺴﻤﻰ‬
‫ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪﴿ ،‬ﻳ‪ ‬ﺪ‪‬ﺑﺮ‪ ‬ﺍﻷ ‪‬ﻣ ‪‬ﺮ﴾ ﺃﻱ ﻳﻘﻀﻴﻪ ﲝﻜﻤﺘﻪ ﻭﻳﺒﲔ ﺍﻵﻳﺎﺕ ﻟﻌﻠﻜﻢ ﺗﻮﻗﻨﻮﻥ ﺑﺎﻟﺒﻌﺚ؛‬
‫ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﳚﺤﺪﻭﻥ ﻓﺒﲔ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺪﳍﻢ ﻋﻠﻰ ﻗﺪﺭﺗﻪ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﰒ ﺩﳍﻢ‬
‫ﺑﺂﻳﺎﺕ ﺍﻷﺭﺽ‪.‬‬
‫ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺕ ‪‬ﺟ ‪‬ﻌ ﹶﻞ‬
‫ﺽ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ِﺳ ‪‬ﻲ ‪‬ﻭﹶﺃ‪‬ﻧﻬ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻭﻣِﻦ ﹸﻛ ﱢﻞ ﺍﻟﱠﺜ ‪‬ﻤﺮ‪‬ﺍ ِ‬
‫﴿ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﱠﻟﺬِﻱ ‪‬ﻣ ‪‬ﺪ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫‪‬ﻭﻓِﻲ‬ ‫‪Ò‬‬ ‫ﺕ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ‬
‫ﻚ َﻵﻳ‪‬ﺎ ٍ‬
‫ﻓِﻴﻬ‪‬ﺎ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟ ‪‬ﻴ ِﻦ ﺍﹾﺛ‪‬ﻨ ‪‬ﻴ ِﻦ ‪‬ﻳ ‪‬ﻐﺸِﻲ ﺍﻟ ﱠﻠ ‪‬ﻴ ﹶﻞ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺻ ‪‬ﻨﻮ‪‬ﺍ ٍﻥ‬
‫ﺻ ‪‬ﻨﻮ‪‬ﺍﻥﹲ ﻭ ﹶﻏ ‪‬ﻴﺮ‪ِ ‬‬
‫ﺏ ﻭ ‪‬ﺯ ‪‬ﺭﻉ‪ ‬ﻭ‪‬ﻧﺨِﻴﻞﹲ ِ‬
‫ﺽ ِﻗ ﹶﻄﻊ‪ ‬ﻣ‪‬ﺘﺠ‪‬ﺎ ِﻭﺭ‪‬ﺍﺕ‪ ‬ﻭ ‪‬ﺟﻨ‪‬ﺎﺕ‪ ‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻨ‪‬ﺎ ٍ‬
‫ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺕ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ‬
‫ﻚ َﻵﻳ‪‬ﺎ ٍ‬
‫ﺾ ﻓِﻲ ﺍﻷُﻛﹸ ِﻞ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﻀﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻀﻞﹸ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺴﻘﹶﻰ ِﺑﻤ‪‬ﺎ ٍﺀ ﻭ‪‬ﺍ ِﺣ ٍﺪ ‪‬ﻭﻧ‪ ‬ﹶﻔ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٤-٣ :‬‬
‫ﺽ﴾ ﺃﻱ‪ :‬ﺑﺴﻄﻬﺎ ﻋﺮﺿﺎ ﻭﻃﻮﻻ‪ ،‬ﻭﺫﻟﻚ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﻣﺪﻭﺭﺓ‪ ،‬ﻭﺍﻟﺮﻭﺍﺳﻲ‬ ‫﴿ ‪‬ﻣ ‪‬ﺪ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﻭﺍﳉﺒﺎﻝ ﺍﻟﺜﺎﺑﺘﺔ‪ ﴿ ،‬ﺟ ‪‬ﻌ ﹶﻞ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺯ ‪‬ﻭ ‪‬ﺟ ‪‬ﻴ ِﻦ﴾ ﺃﻱ ﺿﺮﺑﲔ ﻭﻧﻮﻋﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﻟﻮﻧﲔ ﺣﻠﻮﺍ‬
‫ﻭﺣﺎﻣﻀﺎ‪﴿ ،‬ﻳ ‪‬ﻐﺸِﻲ ﺍﻟ ﱠﻠ ‪‬ﻴ ﹶﻞ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ﴾ ﺃﻱ‪ :‬ﻳﻠﺒﺲ ﺍﻟﻠﻴﻞ ﻓﺘﻈﻠﻢ ﺍﻷﺭﺽ ﺑﻌﺪ ﺇﺿﺎﺀ‪‬ﺎ‪ِ ﴿ ،‬ﻗ ﹶﻄﻊ‪‬‬
‫‪‬ﻣ‪‬ﺘﺠ‪‬ﺎ ِﻭﺭ‪‬ﺍﺕ‪ ﴾‬ﻳﻘﻮﻝ‪ :‬ﺇ‪‬ﺎ ﺗﺘﺠﺎﻭﺭ ﻭﻓﻴﻬﺎ ﺍﺧﺘﻼﻑ‪ ،‬ﻫﺬﻩ ﻃﻴﺒﺔ ﺗﻨﺒﺖ ﻭﻫﺬﻩ ﺳﺒﺨﺔ ﻻ‬
‫ﲣﺮﺝ ﺷﻴﺌﺎ‪.‬‬
‫ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﻗﺎﻝ‪ :‬ﻗﺮﺉ ﻣﺘﺠﺎﻭﺭﺍﺕ ﻗﺮﻳﺐ ﺑﻌﻀﻬﺎ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺼﻨﻮﺍﻥ ﻣﻦ ﺍﻟﻨﺨﻞ‬
‫ﺻ ‪‬ﻨﻮ‪‬ﺍ ٍﻥ﴾ ﻣﺘﻔﺮﻕ ﺍﻷﺻﻮﻝ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‬ ‫ﻭﺍﻟﻨﺨﻼﺕ ﻳﻜﻮﻥ ﺃﺻﻠﻬﻦ ﻭﺍﺣﺪ‪﴿ ،‬ﻭ ﹶﻏ ‪‬ﻴﺮ‪ِ ‬‬
‫ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺣﻔﺺ‪﴿ :‬ﻭﺯﺭﻉ ﻭﳔﻴﻞ﴾ ﺑﺎﻟﺮﻓﻊ ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﻣﺎ ﻋﻄﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺍﻟﺒﺎﻗﻮﻥ ﲨﻴﻊ ﺫﻟﻚ ﺑﺎﳉﺮ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺮﻓﻊ ﻓﻌﻠﻰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺟﻨﺎﺕ ﻭﺍﺧﺘﺎﺭ ﺫﻟﻚ؛ ﻷﻥ ﺍﳉﻨﺎﺕ ﻻ ﺗﻜﻮﻥ‬
‫‪٧٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻣﻦ ﺯﺭﻉ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﳉﺮ ﻓﺒﺎﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻷﻋﻨﺎﺏ ﻋﻠﻰ ﺃﻥ ﻣﻌﲎ ﺫﻟﻚ ﺍﻹﺧﺒﺎﺭ ﻋﻤﺎ ﰲ‬
‫ﺍﳉﻨﺎﻥ ﻣﻦ ﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﺰﺭﻉ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﰲ ﺍﻷﻛﻞ﴾ ﺃﻱ‪ :‬ﰲ ﺍﻟﺜﻤﺮ ﺍﻟﺬﻱ ﻳﺆﻛﻞ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﻋﺎﺻﻢ ﻳﺴﻘﻰ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﺫﻫﺐ ﺇﱃ‬
‫ﺾ﴾ ‪.‬‬ ‫ﻀﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻀﻞﹸ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺗﺄﻧﻴﺚ ﺍﳉﻨﺎﺕ ﻭﻣﺎ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﻧ‪ ‬ﹶﻔ ‪‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﺫﻫﺐ ﺇﱃ ﺍﻟﻨﺒﺖ‪ ،‬ﺫﻟﻚ ﻛﻠﻪ ﻳﺴﻘﻰ ﲟﺎﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻛﻠﻪ ﳐﺘﻠﻒ‬
‫ﺏ﴾)‪.(١‬‬‫ﺨﻴ ٍﻞ ‪‬ﻭﹶﺃ ‪‬ﻋﻨ‪‬ﺎ ٍ‬‫ﺕ ﻣ‪‬ﻦ ‪‬ﻧ ِ‬
‫ﺣﺎﻣﺾ ﻭﺣﻠﻮ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺁﻳﺔ‪ ،‬ﻭﻣﺜﻠﻪ ﴿ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺟﻨ‪‬ﺎ ٍ‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﻳﻔﻀﻞ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻨﻮﻥ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﺭﺩﻫﺎ ﺇﱃ ﻗﻮﻟﻪ‪﴿ :‬ﻳﻐﺸﻲ ﺍﻟﻠﻴﻞ ﺍﻟﻨﻬﺎﺭ﴾ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺳﻴﺎﻗﻪ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ ﻓﻌﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﳋﱪ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻻﻧﻔﺼﺎﻝ‬
‫ﺍﻟﻜﻼﻡ ﻋﻤﺎ ﺗﻘﺪﻣﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫ﺠﺐ‪ ‬ﹶﻗ ‪‬ﻮﻟﹸﻬ‪ ‬ﻢ ﹶﺃِﺇﺫﹶﺍ ﹸﻛﻨ‪‬ﺎ ‪‬ﺗﺮ‪‬ﺍﺑ‪‬ﺎ ﹶﺃِﺇﻧ‪‬ﺎ ﹶﻟﻔِﻲ ‪‬ﺧ ﹾﻠ ٍﻖ ‪‬ﺟﺪِﻳ ٍﺪ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺐ ﹶﻓ ‪‬ﻌ ‪‬‬
‫ﺠ ‪‬‬
‫﴿ ‪‬ﻭﺇِﻥ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﺏ ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻫ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﻚ ﹶﺃ ‪‬‬
‫ﻼﻝﹸ ﻓِﻲ ﹶﺃ ‪‬ﻋﻨ‪‬ﺎ ِﻗ ِﻬ ‪‬ﻢ ‪‬ﻭﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻚ ﺍﻷ ﹾﻏ ﹶ‬
‫ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻼﺕ‪ ‬ﻭِﺇ ﱠﻥ‬
‫ﺖ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤﺜﹸ ﹶ‬
‫ﺴ‪‬ﻨ ِﺔ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﺧ ﹶﻠ ‪‬‬
‫ﺤ‪‬‬‫ﺴ‪‬ﻴﹶﺌ ِﺔ ﹶﻗ ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺑِﺎﻟ ‪‬‬
‫ﺠﻠﹸﻮ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ِ‬
‫ﺧ‪‬ﺎﻟِﺪﻭ ﹶﻥ ‪ Ò‬ﻭ‪‬ﻳ ‪‬‬
‫ﺏ﴾]ﺍﻵﻳﺎﺕ‪.[٦-٥ :‬‬
‫ﺸﺪِﻳ ‪‬ﺪ ﺍﹾﻟ ِﻌﻘﹶﺎ ِ‬
‫ﻚ ﹶﻟ ‪‬‬
‫ﺱ ‪‬ﻋﻠﹶﻰ ﻇﹸ ﹾﻠ ِﻤ ِﻬ ‪‬ﻢ ‪‬ﻭِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﹶﻟﺬﹸﻭ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮ ٍﺓ ﻟﱢﻠﻨ‪‬ﺎ ِ‬
‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺃﻱ‪ :‬ﻫﺬﺍ ﻣﻮﺿﻊ ﻋﺠﺐ ﺃ‪‬ﻢ ﺃﻧﻜﺮﻭﺍ ﺍﻟﺒﻌﺚ ﻭﻗﺪ ﺑﲔ ﳍﻢ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﻗﺪﺭﺗﻪ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﰲ ﺇﺫﺍ ﻓﻌﻞ ﳏﺬﻭﻑ ﺩﻝ ﻋﻠﻴﻪ ﻣﻌﲎ ﺍﻟﻜﻼﻡ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﻧﺒﻌﺚ ﺇﺫﺍ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ‬
‫ﻋﻠﻰ ﻟﻔﻆ ﺍﳋﱪ‪ ،‬ﻛﺎﻥ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻻﻧﺒﻌﺚ ﺇﺫﺍ ﻛﻨﺎ‪ ،‬ﻷ‪‬ﻢ ﺃﻧﻜﺮﻭﺍ ﺍﻟﺒﻌﺚ ﻓﺪﻝ ﺇﻧﻜﺎﺭﻫﻢ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﳊﺬﻑ ﻭﻻ ﳚﻮﺯ ﺃﻥ ﻳﻌﻤﻞ ﻛﻨﺎ ﰲ ﺇﺫﺍ‪ ،‬ﻷﻥ ﺍﻟﻘﻮﻡ ﱂ ﻳﻨﻜﺮﻭﺍ ﻛﻮ‪‬ﻢ ﺗﺮﺍﺑﺎ ﺇﳕﺎ‬
‫ﺃﻧﻜﺮﻭﺍ ﺍﻟﺒﻌﺚ ﺑﻌﺪ ﻛﻮ‪‬ﻢ ﺗﺮﺍﺑﺎ‪ ،‬ﻭﻻ ﺑﺪ ﻣﻦ ﺇﺿﻤﺎﺭ ﻳﻌﻤﻞ ﰲ ﺇﺫﺍ‪ ،‬ﺇﺫ ﺑﻪ ﻳﺘﻢ ﺍﳌﻌﲎ‪ ،‬ﻭﻗﻴﻞ‬
‫ﻻ ﻳﻌﻤﻞ ﻛﻨﺎ ﰲ ﺇﺫﺍ‪ ،‬ﻷﻥ ﺇﺫﺍ ﻣﻀﺎﻓﺔ ﺇﱃ ﻛﻨﺎ‪ ،‬ﻭﺍﳌﻀﺎﻑ ﻻ ﻳﻌﻤﻞ ﰲ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ‪.‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ﴾ ﺑﺮ‪‬ﻢ ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳌﺴﺘﻔﻬﻢ ﻋﻦ ﺫﻟﻚ ﺑﻌﺪ ﺍﻟﱪﻫﺎﻥ ﻋﻠﻰ‬
‫﴿ﺃﹸﻭﹶﻟِﺌ ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻳﺲ‪ :‬ﺁﻳﺔ‪.٣٤‬‬

‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫‪٧٨‬‬
‫ﺟﻬﺔ ﺍﻹﻧﻜﺎﺭ ﻛﺎﻓﺮ‪ ،‬ﺃﻭﻟﺌﻚ ﺍﻷﻏﻼﻝ ﻭﺍﻟﺴﻼﺳﻞ ﰲ ﺃﻋﻨﺎﻗﻬﻢ‪ ،‬ﻭﻗﻴﻞ ﺃﻏﻼﳍﻢ ﺃﻋﻤﺎﳍﻢ‬
‫ﻛﻘﻮﻟﻚ‪ :‬ﻫﺬﺍ ﻏﻞ ﰲ ﻋﻨﻘﻚ ﻟﻠﻌﻤﻞ ﺍﻟﺴﻴﺊ ﺃﻱ ﻫﻮ ﻻﺯﻡ ﻟﻚ ﻭﺃﻧﺖ ﳎﺎﺯﻯ‪ ،‬ﻋﻠﻴﻪ‬
‫ﺑﺎﻟﻌﺬﺍﺏ‪.‬‬
‫ﺴ‪‬ﻨ ِﺔ﴾ ﺃﻱ‪ :‬ﺑﺎﻟﻌﻘﻮﺑﺔ ﻗﺒﻞ ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ‬ ‫ﺤ‪‬‬ ‫ﺴ‪‬ﻴﹶﺌ ِﺔ ﹶﻗ ‪‬ﺒ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺑِﺎﻟ ‪‬‬
‫ﺠﻠﹸﻮ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ِ‬
‫﴿ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻼﺕ‪ ﴾‬ﺍﻟﻌﻘﻮﺑﺎﺕ ﰲ ﻏﲑﻫﻢ ﳑﻦ‬ ‫ﻳﺴﻮﺀﻫﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻗﺒﻞ ﺍﻹﺣﺴﺎﻥ ﺑﺎﻷﻧﻈﺎﺭ‪ ،‬ﻭ﴿ﺍﹾﻟ ‪‬ﻤﺜﹸ ﹶ‬
‫ﺱ ‪‬ﻋﻠﹶﻰ ﻇﹸ ﹾﻠ ِﻤ ِﻬ ‪‬ﻢ﴾ ﺯﻋﻢ‬
‫ﻚ ﹶﻟﺬﹸﻭ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮ ٍﺓ ﻟﱢﻠﻨ‪‬ﺎ ِ‬
‫ﻣﻀﻰ‪ ،‬ﻭﺃﺻﻞ ﺍﳌﺜﻠﺔ ﺍﻟﺸﺒﻪ ﻭﺍﻟﻨﻈﲑ‪ ﴿ ،‬ﻭِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺸ ‪‬ﺮ ‪‬ﻙ ِﺑ ِﻪ﴾ ﻭﺁﺧﺮﻭﻥ ﺃﻧﻪ ﻏﲑ ﻣﻨﺴﻮﺥ‬ ‫ﷲ ﹶﻻ ‪‬ﻳ ‪‬ﻐ ِﻔﺮ‪ ‬ﺃﹶﻥ ﻳ‪ ‬‬ ‫ﻗﻮﻡ ﺃﻧﻪ ﻣﻨﺴﻮﺥ ﺑﻘﻮﻟﻪ ﴿ِﺇ ﱠﻥ ﺍ َ‬
‫ﻭﻣﻌﻨﺎﻩ‪ :‬ﺇﻥ ﺭﺑﻚ ﻟﺬﻭ ﻣﻐﻔﺮﺓ ﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺫﻧﻮ‪‬ﻢ ﺍﻟﱵ ﻫﻲ ﺩﻭﻥ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﻳﻘﻮﻝ‪ :‬ﻟﺬﻭ ﲡﺎﻭﺯ ﻋﻦ ﺍﳌﺸﺮﻛﲔ ﺇﺫﺍ ﺁﻣﻨﻮﺍ‪ ،‬ﻭﺇﻥ ﺭﺑﻚ ﻟﺸﺪﻳﺪ ﺍﻟﻌﻘﺎﺏ ﳌﻦ ﺃﺻﺮ ﻋﻠﻰ‬
‫ﺍﻟﺸﺮﻙ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ ‪‬ﻣ ‪‬ﻨ ِﺬﺭ‪ ‬ﻭِﻟﻜﹸ ﱢﻞ ﹶﻗ ‪‬ﻮ ٍﻡ‬
‫﴿ ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﻟ ‪‬ﻮ ﹶﻻ ﺃﹸﻧﺰ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺁ‪‬ﻳﺔﹲ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺾ ﺍﻷ ‪‬ﺭﺣ‪‬ﺎ ‪‬ﻡ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺰﺩ‪‬ﺍ ‪‬ﺩ ‪‬ﻭ ﹸﻛ ﱡﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ‬
‫ﺤ ِﻤﻞﹸ ﹸﻛ ﱡﻞ ﹸﺃ‪‬ﻧﺜﹶﻰ ‪‬ﻭ ‪‬ﻣﺎ ‪‬ﺗﻐِﻴ ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺍُ‬ ‫ﻫ‪‬ﺎ ٍﺩ‪Ò‬‬

‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﹾﻟ ﹶﻜِﺒﲑ‪ ‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻌ‪‬ﺎ ِﻝ﴾]ﺍﻵﻳﺎﺕ‪.[٩-٧ :‬‬

‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻋ‪‬ﺎِﻟﻢ‪ ‬ﺍﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬ ‫ﻤ ﹾﻘﺪ‪‬ﺍ ٍﺭ‪Ò‬‬
‫ِﺑ ِ‬ ‫ِﻋ ‪‬ﻨ ‪‬ﺪﻩ‪‬‬
‫ﺃﻱ‪ :‬ﻫﻼ ﺃﻧـﺰﻝ ﻋﻠﻴﻪ ﺁﻳﺔ ﻣﻦ ﺭﺑﻪ ﻋﻠﻰ ﻣﺎ ﻳﻘﺘﺮﺣﻮﻧﻪ‪ ﴿ ،‬ﻭِﻟﻜﹸ ﱢﻞ ﹶﻗ ‪‬ﻮ ٍﻡ ﻫ‪‬ﺎ ٍﺩ﴾ ﺃﻱ‪:‬‬
‫ﻧﱯ ﻳﺪﻋﻮﻫﻢ ﲟﺎ ﻳﻌﻄﻰ ﻣﻦ ﺍﻵﻳﺎﺕ ﻻ ﲟﺎ ﻳﻘﺘﺮﺣﻮﻧﻪ‪ ،‬ﻭﻗﻴﻞ ﺍﳍﺎﺩﻱ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻋﻦ‬
‫ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ‪ :‬ﺍﳍﺎﺩﻱ ﺍﻟﻘﺎﺋﺪ‪ ،‬ﻭﺍﻟﻘﺎﺋﺪ ﺍﻹﻣﺎﻡ‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻗﻴﻞ ﺇﻣﺎﻡ ﻳﺘﺒﻌﻮﻧﻪ ﺇﻣﺎ ﲝﻖ‬
‫ﺖ ‪‬ﻣ ‪‬ﻨ ِﺬﺭ‪ ﴾‬ﻣﻨﺴﻮﺥ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ ﻭﻛﺬﻟﻚ‬ ‫ﻭﺇﻣﺎ ﺑﺒﺎﻃﻞ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻥ ﻗﻮﻟﻪ ﴿ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ‪‬ﻧ ‪‬‬
‫ﺖ ِﺇ ﱠﻻ ‪‬ﻧﺬِﻳﺮ‪.﴾‬‬
‫ﻗﻮﻟﻪ ﴿ِﺇ ﹾﻥ ﺃﹶﻧ ‪‬‬
‫ﻭﻋﻦ ﺁﺧﺮﻳﻦ ﺃﻧﻪ ﻏﲑ ﻣﻨﺴﻮﺥ؛ ﻷﻧﻪ ﺧﱪ ﻓﻼ ﻳﺘﻮﺟﻪ ﳓﻮﻩ ﺍﻟﻨﺴﺦ‪.‬‬
‫ﻭ﴿ﻫ‪‬ﺎ ٍﺩ﴾ ﺍﺑﺘﺪﺍﺀ ﻭﻣﺎ ﻗﺒﻠﻪ ﺧﱪﻩ ﻭﻫﻮ ﻟﻜﻞ ﻗﻮﻡ‪ ،‬ﻭﺍﻟﻼﻡ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻻﺳﺘﻘﺮﺍﺭ‬
‫ﻭﺑﺎﻟﺜﺒﺎﺕ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻫﺎﺩ ﻋﻄ ﹰﻔﺎ ﻋﻠﻰ ﻣﻨﺬﺭ ﻓﺘﻜﻮﻥ ﺍﻟﻼﻡ ﻣﺘﻌﻠﻘﺔ ﲟﻨﺬﺭ ﻭ‪‬ﺎﺩ‬
‫ﺗﻘﺪﻳﺮﻩ‪ :‬ﺇﳕﺎ ﺃﻧﺖ ﻣﻨﺬﺭ ﻭﻫﺎﺩ ﻟﻜﻞ ﻗﻮﻡ‪.‬‬
‫ﺤ ِﻤﻞﹸ ﹸﻛ ﱡﻞ ﹸﺃ‪‬ﻧﺜﹶﻰ﴾ ﺃﺫﻛﺮ ﻫﻮ ﺃﻡ ﺃﻧﺜﻰ‪ ،‬ﻭﻭﺍﺣﺪ ﺃﻡ ﺍﺛﻨﺎﻥ‪.‬‬ ‫ﷲ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫﴿ﺍ ُ‬
‫‪٧٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺾ ﺍﻷ ‪‬ﺭﺣ‪‬ﺎ ‪‬ﻡ﴾ ﺍﻟﻐﻴﺾ ﺍﻟﻨﻘﺼﺎﻥ ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﻳﻨﻘﺺ ﻣﻦ ﺍﻟﺘﺴﻌﺔ ﺍﻷﺷﻬﺮ‬ ‫﴿ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗﻐِﻴ ‪‬‬
‫ﺍﻟﱵ ﻫﻲ ﻭﻗﺖ ﺍﳊﻤﻞ ﻭﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﺘﺴﻌﺔ‪ ،‬ﻭﻗﻴﻞ ﻣﺎ ﻧﻘﺺ ﻋﻦ ﺃﻥ ﻳﺘﻢ ﺣﱴ ﳝﻮﺕ ﻭﻣﺎ‬
‫ﺯﺍﺩ ﺣﱴ ﻳﺘﻢ ﺍﳊﻤﻞ‪ ،‬ﻭﻗﻴﻞ ﻣﺎ ﻳﻨﻘﺺ ﺍﻷﺭﺣﺎﻡ ﻣﻦ ﺍﻟﺪﻡ ﻋﻨﺪ ﺍﻟﻮﻻﺩﺓ ﻭ)ﻣﺎ( ﺇﻥ ﺟﻌﻠﺘﻬﺎ‬
‫ﲟﻌﲎ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﻴﻌﻠﻢ ﻭﺍﳍﺎﺀ ﳏﺬﻭﻓﺔ ﻣﻦ ﳛﻤﻞ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﳛﻤﻠﻪ‪،‬‬
‫ﻭﺇﻥ ﺟﻌﻠﺖ )ﻣﺎ( ﺍﺳﺘﻔﻬﺎﻣﺎ ﻛﺎﻧﺖ ﰲ ﻭﺿﻊ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﳛﻤﻞ ﺧﱪﻩ‪ ،‬ﻭﺗﻘﺪﻳﺮﻫﺎ‬
‫ﳏﺬﻭﻓﺔ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﻴﻌﻠﻢ‪ ،‬ﻭﻓﻴﻪ ‪‬ﺑﻌﺪ ﳊﺬﻑ ﺍﳍﺎﺀ ﻣﻦ ﺍﳋﱪ‪ ،‬ﻭﺃﻛﺜﺮ ﻣﺎ‬
‫ﳚﻮﺯ ﰲ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﺍﻷﺣﺴﻦ ﺃﻥ ﺗﻜﻮﻥ )ﻣﺎ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﻴﺤﻤﻞ‪.‬‬
‫"ﺍﳌﻘﺪﺍﺭ" ﺃﻱ‪ :‬ﰲ ﺍﻟﺮﺯﻕ ﻭﺍﻷﺟﻞ‪ ،‬ﻭﻗﻴﻞ ﲨﻴﻊ ﻣﺎ ﻳﻌﻠﻢ ﺍﷲ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻣﻦ ﻏﲑ‬
‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﹾﻟ ﹶﻜِﺒﲑ‪ ‬ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻌ‪‬ﺎ ِﻝ﴾ ﻣﺎ ﻏﺎﺏ ﻋﻠﻤﻪ ﻋﻦ‬
‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪﴿ ،‬ﻋ‪‬ﺎِﻟﻢ‪ ‬ﺍﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﺍﳌﺨﻠﻮﻗﲔ ﻭﻣﺎ ﺷﻬﺪ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ ﺍﻟﻐﻴﺐ ﺍﻟﺴﺮ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻌﻼﻧﻴﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻒ ﺑِﺎﻟ ﱠﻠ ‪‬ﻴ ِﻞ ‪‬ﻭﺳ‪‬ﺎ ِﺭﺏ‪‬‬
‫ﺨ ٍ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫﴿ ‪‬ﺳﻮ‪‬ﺍﺀٌ ‪‬ﻣ ‪‬ﻨﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ‪‬ﺮ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹶﻝ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺟ ‪‬ﻬ ‪‬ﺮ ِﺑ ِﻪ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻫ‪ ‬ﻮ ﻣ‪ ‬‬
‫ﷲ ﹶﻻ ﻳ‪ ‬ﻐ‪‬ﻴﺮ‪‬‬
‫ﷲ ِﺇ ﱠﻥ ﺍ َ‬ ‫ﺑِﺎﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ‪ Ò‬ﹶﻟﻪ‪ ‬ﻣ ‪‬ﻌ ﱢﻘﺒ‪‬ﺎﺕ‪ ‬ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻴ ِﻦ ‪‬ﻳ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﻭ ِﻣ ‪‬ﻦ ‪‬ﺧ ﹾﻠ ِﻔ ِﻪ ‪‬ﻳ ‪‬‬
‫ﺤ ﹶﻔﻈﹸﻮ‪‬ﻧﻪ‪ِ ‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ﺍ ِ‬
‫ﻼ ‪‬ﻣ ‪‬ﺮ ‪‬ﺩ ﹶﻟﻪ‪ ‬ﻭﻣ‪‬ﺎ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﻦ‬
‫ﷲ ِﺑ ﹶﻘ ‪‬ﻮ ٍﻡ ﺳ‪‬ﻮ ًﺀ ﹶﻓ ﹶ‬
‫ﺴ ِﻬ ‪‬ﻢ ‪‬ﻭِﺇﺫﹶﺍ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍ ُ‬
‫ﻣ‪‬ﺎ ِﺑ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﺣﺘ‪‬ﻰ ﻳ‪ ‬ﻐ‪‬ﻴﺮ‪‬ﻭﺍ ﻣ‪‬ﺎ ِﺑﹶﺄ‪‬ﻧﻔﹸ ِ‬
‫ﺩ‪‬ﻭِﻧ ِﻪ ﻣِﻦ ﻭﺍ ٍﻝ﴾]ﺍﻵﻳﺎﺕ‪.[١١-١٠ :‬‬
‫﴿ ‪‬ﻣ ‪‬ﻦ﴾ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭ﴿ ‪‬ﺳﻮ‪‬ﺍﺀٌ﴾ ﺧﱪ ﻣﻘﺪﻡ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺫﻭ ﺳﻮﺍﺀ ﻣﻨﻜﻢ ﻣﻦ‬
‫ﻒ﴾ ﻣﺴﺘﻘﺮ‬
‫ﺨ ٍ‬‫ﺴ‪‬ﺘ ‪‬‬
‫ﺃﺳﺮ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﲎ ﻣﺴﺘﻮ ﻓﻼ ﳛﺘﺎﺝ ﺇﱃ ﺗﻘﺪﻳﺮ ﺣﺬﻑ‪﴿ ،‬ﻣ‪ ‬‬
‫ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻭﺳﺎﺭﺏ ﻇﺎﻫﺮ ﰲ ﺳﺮﺑﻪ ﺃﻱ ﻃﺮﻳﻘﻪ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻈﺎﻫﺮ ﰲ ﺍﻟﻄﺮﻗﺎﺕ ﻭﺍﳌﺴﺘﺨﻔﻲ ﰲ‬
‫ﺍﻟﻈﻠﻤﺎﺕ‪ ،‬ﻭﺍﳉﺎﻫﺮ ﻣﻨﻄﻘﻪ ﻭﺍﳌﻀﻤﺮ ﰲ ﻧﻔﺴﻪ ﻋﻠﻢ ﺍﷲ ﻓﻴﻬﻢ ﺳﻮﺍﺀ ﺫﻛﺮﻩ ﺍﻟﺰﺟﺎﺝ‪.‬‬
‫﴿ ‪‬ﻣ ‪‬ﻌ ﱢﻘﺒ‪‬ﺎﺕ‪ ﴾‬ﺃﻱ‪ :‬ﻣﻼﺋﻜﺔ ﻳﻌﻘﺒﻮﻥ ﻳﺄﰐ ﺑﻌﻀﻬﻢ ﺑﻌﻘﺐ ﺑﻌﺾ‪ ،‬ﻭﺟﺎﺯ ﻣﻌﻘﺒﺎﺕ ﰲ‬
‫ﺍﳌﺬﻛﺮ ﻋﻠﻰ ﻣﻼﺋﻜﺔ ﻣﻌﻘﺒﺔ ﰒ ﲨﻌﺖ ﻣﻌﻘﺒﺎﺕ‪ ،‬ﻭﻣﻨﻪ ﺭﺟﺎﻻﺕ ﻗﺮﻳﺶ ﻭﺍﺑﻨﺎﻭﺍﺕ ﺳﻌﺪ‪،‬‬
‫ﻭﻗﻴﻞ ﻫﻢ ﺍﻷﻣﺮﺍﺀ ﻭﺍﻟﻮﻻﺓ‪ ،‬ﻭﺍﻟﻀﻤﲑ ﰲ ﻟﻪ ﻳﻌﻮﺩ ﻋﻠﻰ )ﻣﻦ( ﰲ ﺃﺳﺮ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻗﻴﻞ ﻋﻠﻰ‬
‫ﺍﺳﻢ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﳌﻌﲎ ﰲ ﺇﳕﺎ ﺃﻧﺖ ﻣﻨﺬﺭ‪.‬‬
‫ﷲ﴾ ﺃﻱ‪ :‬ﺑﺄﻣﺮ ﺍﷲ ﻭﻫﻮ ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﺟﺌﺘﻚ ﻣﻦ ﺩﻋﺎﺋﻚ‬ ‫ﺤ ﹶﻔﻈﹸﻮ‪‬ﻧﻪ‪ِ ‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ﺍ ِ‬
‫﴿‪‬ﻳ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫‪٨٠‬‬
‫ﺇﻳﺎﻱ ﺃﻱ ﺑﺪﻋﺎﺋﻚ ﺇﻳﺎﻱ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ ﺍﳊﻔﻈﺔ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ‬
‫ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻟﻪ ﻣﻌﻘﺒﺎﺕ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﳛﻔﻈﻮﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳌﻌﲎ ﺣﻔﻈﻬﻢ ﺇﻳﺎﻩ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺃﻱ‪:‬‬
‫ﳑﺎ ﺃﻣﺮﻫﻢ ﺍﷲ ﺑﺬﻟﻚ‪ ،‬ﺇﻥ ﺍﷲ ﻻ ﻳﻐﲑ ﻣﺎ ﺑﻘﻮﻡ ﺃﻱ‪ :‬ﻻ ﻳﺴﻠﺐ ﻗﻮﻣﺎ ﻧﻌﻤﺔ ﺣﱴ ﻳﻌﻤﻠﻮﺍ‬
‫ﲟﻌﺎﺻﻴﻪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻋﲎ ﺑﻪ ﺃﻫﻞ ﻣﻜﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴ‪‬ﺒﺢ‪‬‬
‫‪‬ﻭﻳ‪ ‬‬ ‫‪Ò‬‬ ‫ﺏ ﺍﻟﱢﺜﻘﹶﺎ ﹶﻝ‬
‫ﺴﺤ‪‬ﺎ ‪‬‬
‫ﺸﺊﹸ ﺍﻟ ‪‬‬
‫ﻕ ‪‬ﺧ ‪‬ﻮﻓﹰﺎ ‪‬ﻭ ﹶﻃ ‪‬ﻤﻌ‪‬ﺎ ﻭﻳ‪ ‬ﻨ ِ‬
‫﴿ﻫ‪ ‬ﻮ ﺍﱠﻟﺬِﻱ ‪‬ﻳﺮِﻳ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ‪‬‬
‫ﺐ ِﺑﻬ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ‬
‫ﺼﻮ‪‬ﺍ ِﻋ ‪‬ﻖ ﹶﻓ‪‬ﻴﺼِﻴ ‪‬‬
‫ﻼِﺋ ﹶﻜﺔﹸ ِﻣ ‪‬ﻦ ﺧِﻴ ﹶﻔِﺘ ِﻪ ‪‬ﻭﻳ‪ ‬ﺮ ِﺳﻞﹸ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ِﻩ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﻋ ‪‬ﺪ ِﺑ ‪‬‬
‫ﺤ ‪‬ﻖ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﹶﻻ‬
‫ﷲ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺷﺪِﻳ ‪‬ﺪ ﺍﹾﻟ ِﻤﺤ‪‬ﺎ ِﻝ ‪ Ò‬ﹶﻟﻪ‪ ‬ﺩ ‪‬ﻋ ‪‬ﻮﺓﹸ ﺍﹾﻟ ‪‬‬
‫‪‬ﻳﺠ‪‬ﺎ ِﺩﻟﹸﻮ ﹶﻥ ﻓِﻲ ﺍ ِ‬
‫ﻂ ﹶﻛ ﱠﻔ ‪‬ﻴ ِﻪ ِﺇﻟﹶﻰ ﺍﹾﻟﻤ‪‬ﺎ ِﺀ ِﻟ‪‬ﻴ ‪‬ﺒﻠﹸ ﹶﻎ ﻓﹶﺎ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ﻫ‪ ‬ﻮ ِﺑﺒ‪‬ﺎِﻟ ِﻐ ِﻪ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺩﻋ‪‬ﺎ ُﺀ‬
‫ﺸ ‪‬ﻲ ٍﺀ ِﺇ ﱠﻻ ﹶﻛﺒ‪‬ﺎ ِﺳ ِ‬
‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮ ﹶﻥ ﹶﻟﻬ‪‬ﻢ ِﺑ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻼ ٍﻝ﴾]ﺍﻵﻳﺎﺕ‪.[١٤-١٢ :‬‬
‫ﺿﹶ‬‫ﺍﹾﻟﻜﹶﺎ ِﻓﺮِﻳ ‪‬ﻦ ِﺇ ﱠﻻ ﻓِﻲ ‪‬‬
‫ﺃﻱ‪ :‬ﻳﻈﻬﺮ ﻟﻜﻢ ﺍﻟﱪﻕ ﻓﺘﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ﺧﻮﹰﻓﺎ ﻭﻃﻤ ‪‬ﻌﺎ ﻣﺼﺪﺭﺍﻥ ﺃﻱ ﺧﻮﻓﺎ‬
‫ﻟﻠﻤﺴﺎﻓﺮﻳﻦ ﻣﻦ ﺃﺫﺍﻩ ﻭﻃﻤﻌﺎ ﻟﻠﻤﻘﻴﻢ ﰲ ﺭﺯﻗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻮﻓﺎ ﻣﻦ ﺍﻟﺼﻮﺍﻋﻖ ﺍﻟﱵ ﺗﻜﻮﻥ ﻣﻌﻪ‬
‫ﻭﻃﻤ ‪‬ﻌﺎ ﰲ ﺍﻟﻐﻴﺚ ﺍﻟﺬﻱ ﻳﺰﻭﻝ ﺑﻪ ﺍﻟﻘﺤﻂ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺧﻮﻓﺎ ﳌﻦ ﳜﺎﻑ ﺿﺮ ﺍﳌﻀﻄﺮ‪ ،‬ﻷﻧﻪ‬
‫ﻝ﴾‬ ‫ﺏ ﺍﻟﱢﺜﻘﹶﺎ ﹶ‬
‫ﺴﺤ‪‬ﺎ ‪‬‬‫ﻟﻴﺲ ﻛﻞ ﺑﻠﺪ ﻳﻨﺘﻔﻊ ﺑﺎﳌﻄﺮ ﻓﻴﻪ‪ ،‬ﻭﻃﻤﻌﺎ ﳌﻦ ﻳﺮﺟﻮﺍ ﺍﻻﻧﺘﻔﺎﻉ ﺑﻪ‪ ،‬ﻭ﴿ﺍﻟ ‪‬‬
‫ﺍﻟﱵ ﺛﻘﻠﺖ ﺑﺎﳌﺎﺀ‪ ،‬ﻭ﴿ﺍﻟ ‪‬ﺮ ‪‬ﻋ ‪‬ﺪ﴾ ﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻠﻚ ﻭﺻﻮﺗﻪ ﺗﺴﺒﻴﺢ ﻓﻴﺴﻮﻕ ﺍﻟﺴﺤﺎﺏ ﻛﺎﳊﺎﺩﻱ‬
‫ﳛﺪﻭ ﺑﺎﻹﺑﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺭﻳﺢ ﻭﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﺗﺴﺒﺢ ﲝﻤﺪ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ ﴿ ‪‬ﻭﺇِﻥ ﻣ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ‬
‫ﻼِﺋ ﹶﻜﺔﹸ﴾ ﺃﻱ‪ :‬ﻭﺗﺴﺒﺢ‬ ‫ﺤ ‪‬ﻤ ِﺪ ِﻩ﴾ ﻭﺇﳕﺎ ﺧﺺ ﺫﻛﺮ ﺍﻟﺮﻋﺪ ﻟﻌﻈﻢ ﺻﻮﺗﻪ‪﴿ ،‬ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺴ‪‬ﺒﺢ‪ِ ‬ﺑ ‪‬‬
‫ِﺇ ﱠﻻ ﻳ‪ ‬‬
‫ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﺧﻴﻔﺘﻪ‪ ،‬ﻭﻫﻢ ﳚﺎﺩﻟﻮﻥ ﰲ ﺍﷲ‪ ،‬ﺟﺎﺀ ﻳﻬﻮﺩﻱ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﳏﻤﺪ‬
‫ﺃﺧﱪﱐ ﻋﻦ ﺭﺑﻚ ﻣﻦ ﺃﻱ ﺷﻲﺀ ﻫﻮ‪ :‬ﻣﻦ ﺩﺭ ﻣﻦ ﻳﺎﻗﻮﺕ؟‬
‫ﻓﺠﺎﺀﺕ ﺻﺎﻋﻘﺔ ﻓﺄﺣﺮﻗﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺃﺭﺑﺪ ﺃﺧﻮ ﻟﺒﻴﺪ ﻗﺎﻝ‪ :‬ﺃﺧﱪﻭﱐ ﻋﻦ ﺍﷲ ﺃﻣﻦ ﺣﺪﻳﺪ‬
‫ﺃﻡ ﻣﻦ ﳓﺎﺱ؟ ﻓﺄﻧـﺰﻝ ﺍﷲ ﺻﺎﻋﻘﺔ ﻓﺄﺣﺮﻗﺘﻪ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﻮﺍﻭ ﻋﻠﻰ ﻫﺬﺍ ﻭﺍﻭ ﺣﺎﻝ‪ ،‬ﻭﺍﳌﻌﲎ‬
‫ﻓﻴﺼﻴﺐ ‪‬ﺎ ﻣﻦ ﻳﺸﺎﺀ ﰲ ﺣﺎﻝ ﺟﺪﺍﻟﻪ ﰲ ﺍﷲ‪ ،‬ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﳌﺎ ﺑﲔ ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ‬
‫ﺗﻮﺣﻴﺪﻩ ﻭﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺒﻌﺾ‪ ،‬ﻗﺎﻝ ﺑﻌﺪ ﺫﻟﻚ ﻭﻫﻢ ﳚﺎﺩﻟﻮﻥ ﰲ ﺍﷲ‪ ﴿ ،‬ﻭﻫ‪ ‬ﻮ ‪‬ﺷﺪِﻳ ‪‬ﺪ‬
‫ﺍﹾﻟ ِﻤﺤ‪‬ﺎ ِﻝ﴾ ﺃﻱ‪ :‬ﺍﻟﻜﻴﺪ ﻭﺍﳌﻜﺮ‪ ،‬ﻭﻳﻘﺎﻝ ﺷﺪﻳﺪ ﺍﻟﻘﺪﺭﺓ ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺣﻠﺖ ﻓﻼﻧﺎ ﺇﺫﺍ ﻗﺎﻭﻣﺘﻪ‬
‫‪٨١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻖ﴾‬
‫ﺤ‪‬‬‫ﺍﹾﻟ ‪‬‬
‫ﺣﱴ ﻳﺘﺒﲔ ﺃﻳﻜﻤﺎ ﺃﺷﺪ‪ ،‬ﻭﺍﶈﺎﻝ ﺍﻟﺸﺪﺓ‪ ،‬ﻭﻗﻴﻞ ﺷﺪﻳﺪ ﺍﻷﺧﺬ ﺑﺎﻟﻌﻘﺎﺏ ﴿ﹶﻟﻪ‪ ‬ﺩ ‪‬ﻋ ‪‬ﻮﺓﹸ‬
‫ﻭﻫﻲ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬
‫ﺍﺳﺘﺠﺐ ﻟﻪ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﻳﻌﲏ ﺍﻷﺻﻨﺎﻡ ﻻ ﺗﺴﺘﺠﻴﺐ ﳍﻢ ﺇﻻ ﻛﻤﺎ‬
‫ﻳﺴﺘﺠﺎﺏ ﺍﻟﺬﻱ ﺑﺴﻂ ﻛﻔﻴﻪ ﺇﱃ ﺍﳌﺎﺀ ﻳﺪﻋﻮﻩ ﺇﱃ ﻓﻴﻪ‪ ،‬ﻭﺍﳌﺎﺀ ﻻ ﻳﺴﺘﺠﻴﺐ ﻭﻣﺎ ﺩﻋﺎﺀ‬
‫ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻷﺻﻨﺎﻡ ﺇﻻ ﰲ ﺿﻼﻝ‪ ،‬ﻷ‪‬ﺎ ﻻ ﺗﺴﻤﻊ ﻭﻻ ﺗﺒﺼﺮ ﻭﻻ ﺗﻨﻔﻊ ﻭﻻ ﺗﻀﺮ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺽ ﹶﻃ ‪‬ﻮﻋ‪‬ﺎ ﻭ ﹶﻛ ‪‬ﺮﻫ‪‬ﺎ ﻭﻇِﻼﹸﻟﻬ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻐ ‪‬ﺪ ‪‬ﻭ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺴﺠ‪‬ﺪ‪ ‬ﻣ‪‬ﻦ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫﴿ ‪‬ﻭ ِ‬
‫ﺨ ﹾﺬﺗ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ‬
‫ﷲ ﹸﻗ ﹾﻞ ﹶﺃﻓﹶﺎ‪‬ﺗ ‪‬‬
‫ﺽ ﻗﹸ ِﻞ ﺍ ُ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺏ ﺍﻟ ‪‬‬
‫ﻭ‪‬ﺍ َﻵﺻ‪‬ﺎ ِﻝ ‪ Ò‬ﹸﻗ ﹾﻞ ﻣ‪‬ﻦ ‪‬ﺭ ‪‬‬
‫ﺼﲑ‪ ‬ﹶﺃ ‪‬ﻡ ‪‬ﻫ ﹾﻞ‬
‫ﺴ‪‬ﺘﻮِﻱ ﺍﻷ ‪‬ﻋﻤ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ِ‬
‫ﺿﺮ‪‬ﺍ ﹸﻗ ﹾﻞ ‪‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺴ ِﻬ ‪‬ﻢ ‪‬ﻧ ﹾﻔﻌ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬‬
‫ﹶﻻ ‪‬ﻳ ‪‬ﻤ ِﻠﻜﹸﻮ ﹶﻥ َﻷ‪‬ﻧﻔﹸ ِ‬
‫ﺨ ﹾﻠ ‪‬ﻖ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫ﺨ ﹾﻠ ِﻘ ِﻪ ﹶﻓ‪‬ﺘﺸ‪‬ﺎ‪‬ﺑ ‪‬ﻪ ﺍﹾﻟ ‪‬‬
‫ﷲ ‪‬ﺷ ‪‬ﺮﻛﹶﺎ َﺀ ‪‬ﺧ ﹶﻠﻘﹸﻮﺍ ﹶﻛ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﻟﻨ‪‬ﻮ ‪‬ﺭ ﹶﺃ ‪‬ﻡ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ِ‬
‫ﺴ‪‬ﺘﻮِﻱ ﺍﻟ ﱡﻈ ﹸﻠﻤ‪‬ﺎ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﷲ ﺧ‪‬ﺎِﻟﻖ‪ ‬ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ‪‬ﺪ ﺍﹾﻟ ﹶﻘﻬ‪‬ﺎ ‪‬ﺭ﴾ ]ﺍﻵﻳﺎﺕ‪.[١٦-١٥ :‬‬
‫ﻗﹸ ِﻞ ﺍ ُ‬
‫ﺴﺠ‪‬ﺪ‪ ﴾‬ﺃﻱ‪ :‬ﻳﺴﺘﺴﻠﻢ ﻟﻪ ﻣﻦ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﻣﻦ ﰲ ﺍﻷﺭﺽ‬ ‫ﷲ ‪‬ﻳ ‪‬‬
‫﴿ ‪‬ﻭ ِ‬
‫ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻃﻮﻋﺎ‪ ،‬ﻭﻳﺴﺘﺴﻠﻢ ﻣﻦ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻛﺮﻫﺎ ﻣﻦ ﺧﻮﻑ ﺍﻟﺴﻴﻒ‪،‬‬
‫ﺽ ﹶﻃ ‪‬ﻮﻋ‪‬ﺎ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﻭﻇﻼﳍﻢ ﻣﺴﺘﺴﻠﻤﺔ ﻭﻫﻮ ﻣﺜﻞ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﹶﻟﻪ‪ ‬ﹶﺃ ‪‬ﺳ ﹶﻠ ‪‬ﻢ ﻣ‪‬ﻦ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﻭ ﹶﻛ ‪‬ﺮﻫ‪‬ﺎ﴾)‪ (١‬ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﺷﺨﺺ ﻭﻇﻠﻪ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳﺴﺠﺪ ﻭﻫﻮ ﻗﻮﻟﻪ ﺗﺘﻔﻴﺄ ﻇﻼﻟﻪ‬
‫ﷲ﴾ ﺃﻱ‪:‬‬ ‫ﺽ ﻗﹸ ِﻞ ﺍ ُ‬‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺏ ﺍﻟ ‪‬‬
‫ﻋﻦ ﺍﻟﻴﻤﲔ ﻭﺍﻟﺸﻤﺎﺋﻞ ﺳﺠﺪﺍ ﷲ‪ ﴿ ،‬ﹸﻗ ﹾﻞ ﻣ‪‬ﻦ ‪‬ﺭ ‪‬‬
‫ﺨ ﹾﺬﺗ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ﴾ ﻳﻌﲏ ﺍﻷﺻﻨﺎﻡ‪ ﴿ ،‬ﹸﻗ ﹾﻞ‬ ‫ﻓﺈﻥ ﻗﺎﻟﻮﺍ‪ :‬ﻓﻤﻦ ﻫﻮ؟ ﻗﻞ ﺍﷲ‪ ﴿ ،‬ﹸﻗ ﹾﻞ ﹶﺃﻓﹶﺎ‪‬ﺗ ‪‬‬
‫ﺼﲑ‪ ﴾‬ﺗﻘﻮﻝ‪ :‬ﻛﻴﻒ ﺗﺴﻮﻭﻥ ﺑﲔ ﺍﷲ ﻭﺑﲔ ﺍﻷﺣﺠﺎﺭ؟ ﻭﻛﻴﻒ‬ ‫ﺴ‪‬ﺘﻮِﻱ ﺍﻷ ‪‬ﻋﻤ‪‬ﻰ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ِ‬ ‫‪‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺗﺴﻮﻭﻥ ﺑﲔ ﺍﻟﻈﻠﻤﺎﺕ ﻭﺍﻟﻨﻮﺭ‪ ،‬ﻭﺍﻟﻈﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻹﳝﺎﻥ؟‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺑﻜﺮ ﴿ﻳﺴﺘﻮﻱ﴾ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﻓﻠﺘﺄﻧﻴﺚ ﺍﻟﻈﻠﻤﺎﺕ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﻸﻥ ﺍﻟﻈﻠﻤﺎﺕ ﲟﻌﲎ ﺍﻟﻈﻼﻡ‪،‬‬
‫ﻓﺘﺸﺎﺑﻪ ﺍﳋﻠﻖ ﻋﻠﻴﻬﻢ ﺃﻱ‪ :‬ﻫﻞ ﺭﺃﻭﺍ ﻏﲑ ﺍﷲ ﺧﻠﻖ ﺷﻴﺌﺎ ﻓﺎﺷﺘﺒﻪ ﻋﻠﻴﻬﻢ ﺧﻠﻖ ﺍﷲ ﻣﻦ ﺧﻠﻖ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺁﻳﺔ ‪.٨٣‬‬

‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫‪٨٢‬‬
‫ﻏﲑﻩ؟ ﻗﻞ‪ :‬ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻻ ﻧﻈﲑ ﻟﻪ‪ ،‬ﺍﻟﻘﻬﺎﺭ ﺃﻱ ﺍﻟﻐﺎﻟﺐ ﺫﻭ‬
‫ﺍﻟﻘﻬﺮ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴ ‪‬ﻴ ﹸﻞ ‪‬ﺯ‪‬ﺑﺪ‪‬ﺍ ﺭ‪‬ﺍِﺑﻴ‪‬ﺎ‬
‫ﺖ ﹶﺃ ‪‬ﻭ ِﺩ‪‬ﻳﺔﹲ ِﺑ ﹶﻘ ‪‬ﺪ ِﺭﻫ‪‬ﺎ ﻓﹶﺎ ‪‬ﺣ‪‬ﺘ ‪‬ﻤ ﹶﻞ ﺍﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﹶﻓﺴ‪‬ﺎﹶﻟ ‪‬‬
‫﴿ﺃﹶﻧـﺰ ﹶﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﷲ‬
‫ﻀ ِﺮﺏ‪ ‬ﺍ ُ‬
‫ﻚ ‪‬ﻳ ‪‬‬
‫ﻉ ‪‬ﺯ‪‬ﺑﺪ‪ ‬ﻣ ﹾﺜ ﹸﻠ ‪‬ﻪ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻭ ِﻣﻤ‪‬ﺎ ﻳ‪‬ﻮ ِﻗﺪ‪‬ﻭ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﻓِﻲ ﺍﻟﻨ‪‬ﺎ ِﺭ ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ ِﺣ ﹾﻠ‪‬ﻴ ٍﺔ ﹶﺃ ‪‬ﻭ ‪‬ﻣﺘ‪‬ﺎ ٍ‬
‫ﺽ‬
‫ﺱ ﹶﻓ‪‬ﻴ ‪‬ﻤﻜﹸﺚﹸ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺤ ‪‬ﻖ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﺎ ِﻃ ﹶﻞ ﹶﻓﹶﺄﻣ‪‬ﺎ ﺍﻟ ‪‬ﺰ‪‬ﺑﺪ‪ ‬ﹶﻓ‪‬ﻴ ﹾﺬ ‪‬ﻫﺐ‪ ‬ﺟﻔﹶﺎ ًﺀ ﻭﹶﺃﻣ‪‬ﺎ ﻣ‪‬ﺎ ﻳ‪‬ﻨ ﹶﻔﻊ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺍﹾﻟ ‪‬‬
‫ﺴﻨ‪‬ﻰ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻟ ‪‬ﻢ‬
‫ﺤ‪‬‬‫ِﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘﺠ‪‬ﺎﺑ‪‬ﻮﺍ ِﻟ ‪‬ﺮ‪‬ﺑ ِﻬﻢ‪ ‬ﺍﹾﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﷲ ﺍﻷ ‪‬ﻣﺜﹶﺎ ﹶﻝ‬
‫ﻀ ِﺮﺏ‪ ‬ﺍ ُ‬
‫ﻚ ‪‬ﻳ ‪‬‬
‫ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬
‫ﺽ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪‬ﻭ ِﻣ ﹾﺜ ﹶﻠﻪ‪ ‬ﻣ ‪‬ﻌﻪ‪ ‬ﹶﻻ ﹾﻓ‪‬ﺘ ‪‬ﺪﻭ‪‬ﺍ ِﺑ ِﻪ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮﺍ ﹶﻟﻪ‪ ‬ﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫‪‬ﻳ ‪‬‬
‫ﺲ ﺍﹾﻟ ِﻤﻬ‪‬ﺎ ‪‬ﺩ﴾]ﺍﻵﻳﺎﺕ‪.[١٨-١٧ :‬‬
‫ﺏ ‪‬ﻭ ‪‬ﻣ ﹾﺄﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬ﻬ‪‬ﻨﻢ‪ ‬ﻭِﺑ ﹾﺌ ‪‬‬
‫ﺤﺴ‪‬ﺎ ِ‬
‫ﺳ‪‬ﻮ ُﺀ ﺍﹾﻟ ِ‬
‫ﻗﻮﻟﻪ‪ِ﴿ :‬ﺑ ﹶﻘ ‪‬ﺪ ِﺭﻫ‪‬ﺎ﴾ ﺃﻱ ﻋﻠﻰ ﻗﺪﺭﻫﺎ ﰲ ﺍﻟﺼﻐﺮ ﻭﺍﻟﻜﱪ‪ ﴿ ،‬ﻭ ِﻣﻤ‪‬ﺎ ﻳ‪‬ﻮ ِﻗﺪ‪‬ﻭ ﹶﻥ﴾ ﺃﻱ ﻭﻣﻦ‬
‫ﺍﻟﺬﻱ ﻳﻮﻗﺪﻭﻥ ﻋﻠﻴﻪ ﰲ ﺍﻟﻨﺎﺭ ﺍﺑﺘﻐﺎﺀ ﺣﻠﻴﺔ ﺃﻭ ﺍﺑﺘﻐﺎﺀ ﻣﺘﺎﻉ‪ ﴿ ،‬ﺯ‪‬ﺑﺪ‪ ﴾‬ﺃﻱ‪ :‬ﺧﺒﺚ ﻳﻌﻠﻮﻩ ﻣﺜﻠﻪ‬
‫ﺃﻱ‪ :‬ﻣﺜﻞ ﺯﺑﺪ ﺍﳌﺎﺀ‪ ،‬ﻭ﴿ ‪‬ﺯ‪‬ﺑﺪ‪ ‬ﻣ ﹾﺜ ﹸﻠ ‪‬ﻪ﴾ ﺍﺑﺘﺪﺍﺀ ﻭﺧﱪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ ﴿ :‬ﺯ‪‬ﺑﺪ‪ ﴾‬ﻣﺒﺘﺪﺃ ﻣﺜﻠﻪ ﻧﻌﺘﻪ‪ ،‬ﻭﺍﳋﱪ ﻭﳑﺎ ﺗﻮﻗﺪﻭﻥ ﺍﳉﻤﻠﺔ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﺗﻮﻗﺪ ﻋﻠﻴﻪ ﺍﺑﺘﻐﺎﺀ ﺣﻠﻴﺔ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﺗﻮﻗﺪﻭﻥ ﺍﺑﺘﻐﺎﺀ ﺃﻣﺘﻌﺔ ﺍﳊﺪﻳﺪ ﻭﺍﻟﺼﻔﺮ‬
‫ﺤ ‪‬ﻖ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﺎ ِﻃ ﹶﻞ﴾ ﺃﻱ‪ :‬ﻣﺜﻞ ﺍﳊﻖ ﻭﻣﺜﻞ‬ ‫ﷲ ﺍﹾﻟ ‪‬‬
‫ﻀ ِﺮﺏ‪ ‬ﺍ ُ‬
‫ﻚ ‪‬ﻳ ‪‬‬
‫ﻭﺍﻟﻨﺤﺎﺱ ﻭﺍﻟﺮﺻﺎﺹ‪ ﴿ ،‬ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﺰﺑﺪ ﻣﻦ ﺯﺑﺪ ﺍﳌﺎﺀ‪ ،‬ﻭﺍﻟﺰﺑﺪ ﻣﻦ ﺧﺒﺚ ﺍﳊﺪﻳﺪ ﻭﺍﻟﺼﻔﺮ ﻭﺍﻟﻨﺤﺎﺱ‪ ،‬ﻓﻴﺬﻫﺐ‬
‫ﺟﻔﺎﺀ ﺃﻱ‪ :‬ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﻭﺍﳉﻔﺎﺀ ﻣﺎ ﺟﻔﺎﻩ ﺍﻟﻮﺍﺩﻱ ﺃﻱ ﻣﺎ ﺭﻣﻰ ﺑﻪ‪ ،‬ﻭﺃﻣﺎ ﻣﺎ ﻳﻨﻔﻊ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺍﳌﺎﺀ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﺬﻫﺐ ﻭﺍﳊﺪﻳﺪ ﻭﻣﺎ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻓﻴﻤﻜﺚ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﻓﻤﺜﻞ ﺍﳌﺆﻣﻦ ﰲ ﺍﻋﺘﻘﺎﺩﻩ ﻭﻧﻔﻊ ﺍﻹﳝﺎﻥ ﻛﻤﺜﻞ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﻳﻨﺘﻔﻊ ﺑﻪ ﻧﺒﺎﺕ ﺍﻷﺭﺽ‬
‫ﻭﺣﻴﺎﺓ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻛﻤﺜﻞ ﻧﻔﻊ ﺍﻟﻔﻀﺔ ﻭﺍﻟﺬﻫﺐ ﻭﺳﺎﺋﺮ ﺍﻵﻻﺕ ﺍﻟﱵ ﺫﻛﺮﺕ‪ ،‬ﻷ‪‬ﺎ ﻛﻠﻬﺎ‬
‫ﺗﺒﻘﻰ ﻣﻨﺘﻔﻌﺎ ‪‬ﺎ‪ ،‬ﻭﻣﺜﻞ ﺍﻟﻜﺎﻓﺮ ﰲ ﻛﻔﺮﻩ ﻛﻤﺜﻞ ﻫﺬﺍ ﺍﻟﺰﺑﺪ ﺍﻟﺬﻱ ﻳﺬﻫﺐ ﺟﻔﺎﺀ ﺃﻭ ﻛﻤﺜﻞ‬
‫ﺧﺒﺚ ﺍﳊﺪﻳﺪ ﻭﻣﺎ ﲣﺮﺟﻪ ﺍﻟﻨﺎﺭ ﻣﻦ ﻭﺳﺦ ﺍﻟﻔﻀﺔ ﺍﻟﺬﻱ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﺍﳌﺎﺀ ﻣﺜﻞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻷﺩﻭﻳﺔ ﻣﺜﻞ ﻟﻘﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻗﺒﻠﺘﻪ ﺍﻟﻘﻠﻮﺏ ﺑﺄﻗﺪﺍﺭﻫﺎ‬
‫‪٨٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺃﻫﻮﺍﺋﻬﺎ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺬﻫﺐ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﻣﺜﻞ ﺍﻟﻜﺎﻓﺮ ﻭﻛﻔﺮﻩ‪ ،‬ﻭ)ﺍﺑﺘﻐﺎﺀ( ﻧﺼﺐ ﻣﻔﻌﻮﻝ ﻟﻪ‪،‬‬
‫ﻭﻣﻮﺿﻊ ﻟﺬﻟﻚ ﻧﺼﺐ‪ ،‬ﻭ﴿ ‪‬ﺟﻔﹶﺎ ًﺀ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺍﳌﻀﻤﺮ ﰲ ﻳﺬﻫﺐ ﻭﻫﻮ ﺿﻤﲑ‬
‫ﺍﻟﺰﺑﺪ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ ﴿ﻳﻮﻗﺪﻭﻥ﴾ ﺑﺎﻟﻴﺎﺀ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﺭﺩﻩ ﻋﻠﻰ ﻗﻮﻟﻪ ﴿ﺟﻌﻠﻮﺍ ﷲ ﺷﺮﻛﺎﺀ﴾‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﺭﺩﻩ ﻋﻠﻰ ﺍﳌﺨﺎﻃﺒﺔ ﻣﻦ ﻗﻮﻟﻪ ﴿ﻗﻞ ﺃﻓﺎﲣﺬﰎ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭﻟﻴﺎﺀ‪،‬‬
‫ﻟﻠﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﺮ‪‬ﻢ ﺍﳊﺴﲎ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﳉﻨﺔ‪﴿ ،‬ﻭﺍﻟﺬﻳﻦ ﱂ ﻳﺴﺘﺠﻴﺒﻮﺍ ﻟﻪ ﺃﻭﻟﺌﻚ ﳍﻢ‬
‫ﺳﻮﺀ ﺍﳊﺴﺎﺏ﴾ ﺃﻱ‪ :‬ﻳﺴﺘﻘﺼﻲ ﺣﺴﺎ‪‬ﻢ‪ ،‬ﻭﻻ ﻳﺘﺠﺎﻭﺯ ﳍﻢ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﺳﻴﺌﺎ‪‬ﻢ‪،‬‬
‫ﻭﻣﺄﻭﺍﻫﻢ ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﻬﺎﺩ‪ ،‬ﺃﻱ ﺑﺌﺲ ﻣﺎ ﻣﻬﺪﻭﺍ ﻷﻧﻔﺴﻬﻢ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻱ ﻭﻃﻨﻮﺍ ﺃﻧﻔﺴﻬﻢ‬
‫ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ ‪‬ﻖ ﹶﻛ ‪‬ﻤ ‪‬ﻦ ﻫ‪ ‬ﻮ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ِﺇ‪‬ﻧ ‪‬ﻤﺎ ‪‬ﻳ‪‬ﺘ ﹶﺬ ﱠﻛﺮ‪‬‬
‫ﻚ ﺍﹾﻟ ‪‬‬
‫ﻚ ﻣِﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫﴿ﹶﺃ ﹶﻓﻤ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ﺃﹸﻧـﺰ ﹶﻝ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺼﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ‬
‫ﻕ ‪ Ò‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ِ‬ ‫ﺏ ‪ Ò‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﻮﻓﹸﻮ ﹶﻥ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ﺍ ِ‬
‫ﷲ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻨ ﹸﻘﻀ‪‬ﻮ ﹶﻥ ﺍﹾﻟﻤِﻴﺜﹶﺎ ‪‬‬ ‫ﺃﹸﻭﻟﹸﻮﺍ ﺍﻷﹾﻟﺒ‪‬ﺎ ِ‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ‬
‫ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬ ‫‪Ò‬‬ ‫ﺏ‬
‫ﺤﺴ‪‬ﺎ ِ‬
‫ﺸ ‪‬ﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ﺳ‪‬ﻮ َﺀ ﺍﹾﻟ ِ‬
‫ﺨ‪‬‬
‫ﺻ ﹶﻞ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﷲ ِﺑ ِﻪ ﺃﹶﻥ ﻳ‪‬ﻮ ‪‬‬
‫ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﻼِﻧ‪‬ﻴ ﹰﺔ ‪‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﺭ ُﺀﻭ ﹶﻥ‬
‫ﻼ ﹶﺓ ‪‬ﻭﹶﺃ‪‬ﻧ ﹶﻔﻘﹸﻮﺍ ِﻣﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﺳﺮ‪‬ﺍ ‪‬ﻭ ‪‬ﻋ ﹶ‬
‫ﺼﹶ‬
‫ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﺟ ِﻪ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﻗﹶﺎﻣ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﺢ ِﻣ ‪‬ﻦ‬
‫ﺻ ﹶﻠ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ ‪‬ﻳ ‪‬ﺪﺧ‪‬ﻠﹸﻮ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬‬
‫‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫‪Ò‬‬ ‫ﻚ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﻟﺪ‪‬ﺍ ِﺭ‬
‫ﺴ‪‬ﻴﹶﺌ ﹶﺔ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺴ‪‬ﻨ ِﺔ ﺍﻟ ‪‬‬
‫ﺤ‪‬‬
‫ﺑِﺎﹾﻟ ‪‬‬
‫ﻼﻡ‪‬‬
‫‪‬ﺳ ﹶ‬ ‫‪Ò‬‬ ‫ﺏ‬
‫ﻼِﺋ ﹶﻜﺔﹸ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ﻣ‪‬ﻦ ﹸﻛ ﱢﻞ ﺑ‪‬ﺎ ٍ‬
‫ﺁﺑ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ِﺟ ِﻬ ‪‬ﻢ ‪‬ﻭ ﹸﺫ ‪‬ﺭﻳ‪‬ﺎِﺗ ِﻬ ‪‬ﻢ ‪‬ﻭﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺻ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﹶﻓِﻨ ‪‬ﻌ ‪‬ﻢ ‪‬ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﻟﺪ‪‬ﺍ ِﺭ﴾]ﺍﻵﻳﺎﺕ‪.[٢٤-١٩ :‬‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ ِﺑﻤ‪‬ﺎ ‪‬‬
‫﴿ ﹶﻛ ‪‬ﻤ ‪‬ﻦ ﻫ‪ ‬ﻮ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ﴾ ﺃﻱ‪ :‬ﻛﻤﻦ ﺟﻬﻞ ﺩﻳﻨﻪ ﻭﻫﻮ ﻛﺎﻷﻋﻤﻰ ﳊﲑﺗﻪ‪ ،‬ﺇﳕﺎ ﻳﺘﻌﻆ ﺫﻭﻭ‬
‫ﷲ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﻮﻫﺪﻭﺍ ﳌﺎ ﺧﺮﺟﻮﺍ ﻣﻦ‬ ‫ﺍﻟﻌﻘﻮﻝ‪﴿ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻳ‪‬ﻮﻓﹸﻮ ﹶﻥ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ﺍ ِ‬
‫ﺼﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ‬
‫ﺻﻠﺐ ﺁﺩﻡ ﻭﰲ ﺗﻔﺴﲑ ﺍﻟﻜﻠﱯ‪ :‬ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﱵ ﻓﺮﺿﻬﺎ ﺍﷲ ﻋﻠﻴﻬﻢ‪﴿ ،‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ِ‬
‫ﺻ ﹶﻞ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻮ ﺍﻹﳝﺎﻥ ﺑﺎﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﺻﻠﺔ ﺍﻷﺭﺣﺎﻡ‪،‬‬ ‫ﷲ ِﺑ ِﻪ ﺃﹶﻥ ﻳ‪‬ﻮ ‪‬‬
‫ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫ﻭﺳﻮﺀ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺻﱪﻭﺍ ﻋﻠﻰ ﻣﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻭﻋﻤﺎ ‪‬ﻮﺍ ﻋﻨﻪ ﻣﻦ‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫‪٨٤‬‬
‫ﺴ‪‬ﻴﹶﺌ ﹶﺔ﴾ ﺃﻱ‪ :‬ﻳﺪﻓﻌﻮﻥ ﺑﺎﳊﻠﻢ ﺍﻟﺴﻔﻪ ﻛﺄ‪‬ﻢ ﺇﺫﺍ ﺳﻔﻪ‬ ‫ﺴ‪‬ﻨ ِﺔ ﺍﻟ ‪‬‬
‫ﺤ‪‬‬‫ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭ﴿ ‪‬ﻭ‪‬ﻳ ‪‬ﺪ ‪‬ﺭﺀُﻭ ﹶﻥ ﺑِﺎﹾﻟ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻬ ‪‬ﻢ‬
‫ﻋﻠﻴﻬﻢ ﺣﻠﻤﻮﺍ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺍﳊﺴﻨﺔ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﻟﺴﻴﺌﺔ ﺍﻟﺸﺮﻙ‪﴿ ،‬ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺕ﴾ ﺑﺪﻝ ﻣﻦ ﻋﻘﱮ‪ ،‬ﺍﳌﻌﲎ ﺃﻭﻟﺌﻚ ﳍﻢ ﺟﻨﺎﺕ‬ ‫‪‬ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﻟﺪ‪‬ﺍ ِﺭ﴾ ﺃﻱ ﻋﺎﻗﺒﺔ ﺍﻟﺪﺍﺭ‪ ،‬ﻭ﴿ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﺢ﴾ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻣﻔﻌﻮﻝ ﻣﻌﻪ‪ ،‬ﺃﻭ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﺍﻟﻌﻄﻒ‬ ‫ﺻ ﹶﻠ ‪‬‬
‫ﻋﺪﻥ‪ ،‬ﻭ﴿ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬‬
‫ﻋﻠﻰ ﺃﻭﻟﺌﻚ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﺍﳌﺮﻓﻮﻉ ﺑﻐﲑ ﺗﺄﻛﻴﺪ ﻷﺟﻞ ﺿﻤﲑ ﺍﳌﻨﺼﻮﺏ‬
‫ﺍﻟﺬﻱ ﺣﺎﻝ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﻘﺎﻡ ﻣﻘﺎﻡ ﺍﻟﺘﺄﻛﻴﺪ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﻳﺪﺧﻠﻮﻥ ﻋﻠﻴﻬﻢ ﻣﻦ ﻛﻞ ﺑﺎﺏ ﺑﺎﻟﺘﺤﻴﺔ‬
‫ﻼﻡ‪ ‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ﴾ ﺃﻱ‪ :‬ﻳﻘﻮﻟﻮﻥ‪ :‬ﺳﻼﻡ ﻋﻠﻴﻜﻢ ﻓﺄﺿﻤﺮ‪ .‬ﻷﻥ ﰲ ﺍﻟﻜﻼﻡ ﺩﻟﻴﻼ‬ ‫ﻭﺍﻟﻜﺮﺍﻣﺔ ﴿ ‪‬ﺳ ﹶ‬
‫ﺻ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ﴾ ﺃﻱ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﻟﻜﻢ ﲟﺎ ﺻﱪﰎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳌﻌﲎ ﺳﻠﻤﻜﻢ ﺍﷲ ﲟﺎ‬ ‫ﻋﻠﻴﻪ ﴿ِﺑﻤ‪‬ﺎ ‪‬‬
‫ﺻﱪﰎ ﻭﻣﻌﲎ )ﻣﺎ( ﺍﳌﺼﺪﺭﻳﺔ ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺑﺼﱪﻛﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻜﻮﻥ ﲟﻌﲎ ﺍﻟﺬﻱ ﻛﺄﻧﻪ ﻗﻴﻞ‪:‬‬
‫ﺍﻟﺬﻱ ﺻﱪﰎ ﴿ ﹶﻓِﻨ ‪‬ﻌ ‪‬ﻢ ‪‬ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﻟ ‪‬ﺪﺍ ِﺭ﴾ ﺃﻱ ﺍﳉﻨﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺻ ﹶﻞ‬
‫ﷲ ِﺑ ِﻪ ﺃﹶﻥ ﻳ‪‬ﻮ ‪‬‬
‫ﷲ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣِﻴﺜﹶﺎ ِﻗ ِﻪ ‪‬ﻭ‪‬ﻳ ﹾﻘ ﹶﻄﻌ‪‬ﻮ ﹶﻥ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ﺍ ُ‬
‫﴿ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻨ ﹸﻘﻀ‪‬ﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻬ ‪‬ﺪ ﺍ ِ‬
‫ﻕ ِﻟﻤ‪‬ﻦ‬ ‫ﻚ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﻟﱠﻠ ‪‬ﻌ‪‬ﻨﺔﹸ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ﺳ‪‬ﻮ ُﺀ ﺍﻟﺪ‪‬ﺍ ِﺭ ‪ Ò‬ﺍ ُ‬
‫ﷲ ‪‬ﻳ ‪‬ﺒﺴ‪‬ﻂﹸ ﺍﻟ ‪‬ﺮ ‪‬ﺯ ‪‬‬ ‫ﺽ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺴﺪ‪‬ﻭ ﹶﻥ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫‪‬ﻭ‪‬ﻳ ﹾﻔ ِ‬
‫ﺤﻴ‪‬ﺎ ﹸﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻓِﻲ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ِﺇ ﱠﻻ ‪‬ﻣﺘ‪‬ﺎﻉ‪ Ò ‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﺸﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ﹾﻘ ِﺪﺭ‪ ‬ﻭ ﹶﻓ ِﺮﺣ‪‬ﻮﺍ ﺑِﺎﹾﻟ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻀ ﱡﻞ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ‪‬ﻬﺪِﻱ ِﺇﹶﻟ ‪‬ﻴ ِﻪ‬
‫ﷲ ‪‬ﻳ ِ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﻟ ‪‬ﻮ ﹶﻻ ﺃﹸﻧـﺰ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺁ‪‬ﻳﺔﹲ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ ﹸﻗ ﹾﻞ ِﺇ ﱠﻥ ﺍ َ‬
‫‪Ò‬‬ ‫ﺏ‬
‫ﷲ ‪‬ﺗ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬
‫ﷲ ﹶﺃ ﹶﻻ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍ ِ‬
‫ﺏ ‪ Ò‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺗ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍ ِ‬
‫‪‬ﻣ ‪‬ﻦ ﹶﺃﻧ‪‬ﺎ ‪‬‬
‫ﺏ﴾]ﺍﻵﻳﺎﺕ‪.[٢٩-٢٥ :‬‬
‫ﺴﻦ‪ ‬ﻣ‪‬ﺂ ٍ‬
‫ﺕ ﻃﹸﻮﺑ‪‬ﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﺣ‪ ‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺽ﴾ ﺃﻱ‪ :‬ﻳﻌﻤﻠﻮﻥ ﻓﻴﻬﺎ ﺑﺎﳌﻌﺎﺻﻲ‪ ،‬ﻭ﴿ﺳ‪‬ﻮ ُﺀ ﺍﻟﺪ‪‬ﺍ ِﺭ﴾ ﺷﺪﺓ‬ ‫ﺴﺪ‪‬ﻭ ﹶﻥ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫﴿ ‪‬ﻭ‪‬ﻳ ﹾﻔ ِ‬
‫ﻕ﴾ ﺃﻱ‪ :‬ﻳﻮﺳﻌﻪ ﳌﻦ ﻳﺸﺎﺀ ﺑﺴﻂ ﺍﻟﺮﺯﻕ ﻟﻪ ﻭﻳﻘﺪﺭ ﺃﻱ‪:‬‬ ‫ﷲ ‪‬ﻳ ‪‬ﺒﺴ‪‬ﻂﹸ ﺍﻟ ‪‬ﺮ ‪‬ﺯ ‪‬‬ ‫ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ‪﴿ ،‬ﺍ ُ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ﴾ ﺃﻱ ﲟﺎ ﻧﺎﻟﻮﻩ ﻣﻦ ﻋﺮﺽ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ‬
‫ﻳﻀﻴﻖ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ‪ ﴿ ،‬ﻭ ﹶﻓ ِﺮﺣ‪‬ﻮﺍ ﺑِﺎﹾﻟ ‪‬‬
‫ﻋﺮﺽ ﺍﻟﺪﻧﻴﺎ ﰲ ﻧﻌﻴﻢ ﺍﻵﺧﺮﺓ ﺇﻻ ﲤﺘﻴﻊ ﻗﻠﻴﻞ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﻟ ‪‬ﻮ ﹶﻻ ﺃﹸﻧـﺰ ﹶﻝ﴾ ﺃﻱ ﻫﻼ ﺃﻧـﺰﻝ ﻋﻠﻴﻪ ﺩﻻﻟﺔ ﻭﻣﻌﺠﺰﺓ ﻣﻦ ﺭﺑﻪ‪.‬‬
‫ﷲ﴾ ﻳﻘﺎﻝ‪ :‬ﻭﺻﻔﺖ ﻗﻠﻮ‪‬ﻢ ﺑﺎﻟﻄﻤﺄﻧﻴﻨﺔ ﺑﺬﻛﺮ ﺍﷲ‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﺗ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﹸﻗﻠﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍ ِ‬
‫‪٨٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻣﻊ ﻭﺻﻔﻬﺎ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ﺑﺎﻟﻮﺟﻞ ﻣﻦ ﺫﻛﺮ ﺍﷲ‪ ،‬ﻷﻥ ﺍﻷﻭﻝ ﻳﺬﻛﺮ ﺛﻮﺍﺑﻪ ﻭﺇﻧﻌﺎﻣﻪ‪،‬‬
‫ﻭﺍﻟﺜﺎﱐ ﻳﺬﻛﺮ ﻋﺬﺍﺑﻪ ﻭﺍﻧﺘﻘﺎﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﲎ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻫﻨﺎ ﺍﻹﻳﻘﺎﻥ ﻭﺗﻄﻤﲔ ﻟﻔﻆ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﺗﻘﺪﻣﻪ ﻟﻔﻆ ﺍﳌﺎﺿﻲ‪ ،‬ﻷﻥ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻣﻨﻬﻢ ﻛﺎﻟﺪﺍﺋﻢ ﻛﺄﻧﻚ ﻗﻠﺖ‪ :‬ﺍﻟﺬﻳﻦ‬
‫ﺏ﴾ ﺃﻱ‬ ‫ﷲ ‪‬ﺗ ﹾﻄ ‪‬ﻤِﺌ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﻠﹸﻮ ‪‬‬
‫ﺁﻣﻨﻮﺍ ﻭﻣﻦ ﺷﺄ‪‬ﻢ ﻃﻤﺄﻧﻴﻨﺔ ﻗﻠﻮ‪‬ﻢ ﺑﺬﻛﺮ ﺍﷲ‪﴿ ،‬ﹶﺃ ﹶﻻ ِﺑ ِﺬ ﹾﻛ ِﺮ ﺍ ِ‬
‫ﺗﺴﻜﻦ ﻭﺗﻮﻗﻦ‪﴿ ،‬ﻃﹸﻮﺑ‪‬ﻰ ﹶﻟ ‪‬ﻬ ‪‬ﻢ﴾ ﻗﻴﻞ‪ :‬ﻫﻲ ﺷﺠﺮﺓ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺴﲎ ﳍﻢ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﻧﻌﻢ ﳍﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻏﺒﻄﺔ ﳍﻢ ﻭﻛﺮﺍﻣﺔ ﳍﻢ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻃﻮﰉ ﺍﺳﻢ ﻟﻠﺠﻨﺔ ﺑﺎﳍﻨﺪﻳﺔ‪.‬‬
‫ﻓﻬﻲ ﹸﻓﻌ ﹾﻠﻰ ﻋﻨﺪ ﺍﻟﻨﺤﻮﻳﲔ ﻣﻦ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺍﻷﺻﻞ‪ :‬ﻃﻴﺒـﻰ‪ ،‬ﻓﺎﻧﻘﻠﺒﺖ ﺍﻟﻴﺎﺀ ﻭﺍ ‪‬ﻭﺍ‬
‫ﻻﻧﻀﻤﺎﻡ ﻣﺎ ﻗﺒﻠﻬﺎ‪.‬‬
‫ﺏ﴾ ﺃﻱ ﻣﺮﺟﻊ‪ ،‬ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺍﻟﻜﺮﺍﻣﺔ‬ ‫ﺴﻦ‪ ‬ﻣ‪‬ﺂ ٍ‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﺍﻟﻌﻴﺶ ﺍﻟﻄﻴﺐ ﳍﻢ‪ ﴿ ،‬ﻭﺣ‪ ‬‬
‫ﺍﻟﱵ ﺃﻋﻄﺎﻫﻢ ﺍﷲ‪.‬‬
‫ﻭ﴿ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ﴾ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭ﴿ﻃﹸﻮﺑ‪‬ﻰ﴾ ﺍﺑﺘﺪﺍﺀ ﺛﺎﻥ‪ ،‬ﻭ﴿ﹶﻟ ‪‬ﻬ ‪‬ﻢ﴾ ﺧﱪ ﻃﻮﰉ‪ ،‬ﻭﺍﳉﻤﻠﺔ‬
‫ﺧﱪ ﻋﻦ ﴿ﺍﻟﺬﻳﻦ﴾‪.‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﴿ﺍﱠﻟﺬِﻳ ‪‬ﻦ﴾ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ )ﻣﻦ( ﺃﻭ ﻋﻠﻰ‬
‫ﺇﺿﻤﺎﺭ ﺃﻋﲏ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﴿ﻃﹸﻮﺑ‪‬ﻰ﴾ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﺟﻌﻞ ﳍﻢ‬
‫ﻃﻮﰉ‪ ،‬ﻭﻳﻨﺼﺐ ﺣﺴﻦ ﻣﺂﺏ ﻭﱂ ﻳﻘﺮﺃ ﺑﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠﻬ‪‬ﺎ ﹸﺃ ‪‬ﻣﻢ‪ ‬ﱢﻟ‪‬ﺘ ‪‬ﺘﻠﹸ ‪‬ﻮ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬﻢ‪ ‬ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ‬
‫ﻚ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ﻓِﻲ ﺃﹸ ‪‬ﻣ ٍﺔ ﹶﻗ ‪‬ﺪ ‪‬ﺧ ﹶﻠ ‪‬‬
‫﴿ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺏ﴾‬
‫‪‬ﻣﺘ‪‬ﺎ ِ‬ ‫ﻚ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ ﺑِﺎﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﹸﻗ ﹾﻞ ﻫ‪ ‬ﻮ ‪‬ﺭﺑ‪‬ﻲ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﻫ‪ ‬ﻮ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬ﻮ ﱠﻛ ﹾﻠﺖ‪ ‬ﻭِﺇﹶﻟ ‪‬ﻴ ِﻪ‬
‫ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫]ﺍﻵﻳﺔ‪.[٣٠ :‬‬
‫ﻳﺮﻳﺪ ﻛﻤﺎ ﺃﺭﺳﻠﻨﺎ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺒﻠﻚ ﰲ ﺃﻣﺔ ﻗﺪ ﻣﻀﺖ ﻣﻦ ﻗﺒﻠﻬﺎ ﺃﻣﻢ ﻟﺘﻘﺮﺃ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻢ ﻳﻜﻔﺮﻭﻥ ﺑﺎﻟﺮﲪﻦ ﺑﺈﻧﻜﺎﺭﻫﻢ ﺃﻣﺮﻙ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﺸﺮﻛﻲ ﻗﺮﻳﺶ ﻗﺎﻟﻮﺍ‪ :‬ﺃﻣﺎ ﺍﷲ ﻓﻨﻌﺮﻓﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺮﲪﻦ ﻓﻼ ﻧﻌﺮﻓﻪ‪ ،‬ﻓﻠﺬﻟﻚ‬
‫ﻗﻴﻞ‪ :‬ﻭﻫﻢ ﻳﻜﻔﺮﻭﻥ ﺑﺎﻟﺮﲪﻦ ﻗﻞ‪ :‬ﻫﻮ ﺭﰊ‪ ،‬ﺍﻵﻳﺔ‪ ،‬ﻭﻣﺘﺎﺏ ﺃﻱ‪ :‬ﺗﻮﺑﺔ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫‪٨٦‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ ِﺑ ِﻪ ﺍ َﻷ ‪‬ﺭﺽ‪ ‬ﹶﺃ ‪‬ﻭ ﻛﹸ ﱢﻠ ‪‬ﻢ ِﺑ ِﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮﺗ‪‬ﻰ ﺑ‪‬ﻞ‬
‫ﺠﺒ‪‬ﺎ ﹸﻝ ﹶﺃ ‪‬ﻭ ﹸﻗ ﱢﻄ ‪‬ﻌ ‪‬‬
‫ﺕ ِﺑ ِﻪ ﺍﹾﻟ ِ‬
‫﴿ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ ﱠﻥ ﹸﻗﺮ‪‬ﺁﻧ‪‬ﺎ ‪‬ﺳ‪‬ﻴ ‪‬ﺮ ‪‬‬
‫ﺱ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪‬ﻭ ﹶﻻ‬
‫ﷲ ﹶﻟ ‪‬ﻬﺪ‪‬ﻯ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺱ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺃﹶﻥ ﱠﻟ ‪‬ﻮ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ﺍ ُ‬
‫ﷲ ﺍﻷ ‪‬ﻣ ‪‬ﺮ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹶﺃ ﹶﻓ ﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻴﹶﺄ ِ‬
‫ِ‬
‫ﺤ ﱡﻞ ﹶﻗﺮِﻳﺒ‪‬ﺎ ﻣ‪‬ﻦ ﺩ‪‬ﺍ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻲ‬
‫ﺻ‪‬ﻨﻌ‪‬ﻮﺍ ﻗﹶﺎ ِﺭ ‪‬ﻋﺔﹲ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬‬
‫‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ‪‬ﺗﺼِﻴ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ‪‬‬
‫ﺨ ِﻠﻒ‪ ‬ﺍﹾﻟﻤِﻴﻌ‪‬ﺎ ‪‬ﺩ﴾]ﺍﻵﻳﺔ‪.[٣١ :‬‬
‫ﷲ ﹶﻻ ﻳ‪ ‬‬ ‫‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﺍ ِ‬
‫ﷲ ِﺇ ﱠﻥ ﺍ َ‬
‫ﺕ﴾ ﺃﻱ‪ :‬ﺃﺯﻳﻠﺖ ﺑﻪ ﺍﳉﺒﺎﻝ ﻋﻦ ﺃﻣﻜﺎ‪‬ﺎ‪ ،‬ﺃﻭ ﺷﻘﺖ ﺑﻪ ﺍﻷﺭﺽ‪ ،‬ﺃﻭ ﺃﺣﻴﻲ‬ ‫﴿ ‪‬ﺳ‪‬ﻴ ‪‬ﺮ ‪‬‬
‫ﺑﻪ ﺍﻷﻣﻮﺍﺕ ﺣﱴ ﺗﻜﻠﻤﻬﻢ‪ ،‬ﻭﺟﻮﺍﺏ )ﻟﻮ( ﻣﺘﺮﻭﻙ‪ ،‬ﻷﻥ ﺃﻣﺮﻩ ﻣﻌﻠﻮﻡ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻟﻜﺎﻥ ﻫﺬﺍ‬
‫ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺳﺒﺐ ﺫﻟﻚ ﻓﻴﻤﺎ ﺭﻭﻱ ﺃﻥ ﺍﳌﺸﺮﻛﲔ ﺳﺄﻟﻮﺍ ﺍﻟﻨﱯ ‪ ‬ﺃﻥ ﻳﻔﺴﺢ ﳍﻢ ﰲ ﻣﻜﺔ‪،‬‬
‫ﻭﺃﻥ ﻳﺒﺎﻋﺪ ﺑﲔ ﺟﺒﺎﳍﺎ ﺣﱴ ﻳﺘﺨﺬﻭﺍ ﻣﻨﻬﺎ ﻗﻄﺎﺋﻊ ﻭﺑﺴﺎﺗﲔ‪ ،‬ﻭﺃﻥ ﳛﻴﻲ ﳍﻢ ﻗﺼﺒﺎ ﺣﱴ‬
‫ﻳﺴﺄﻟﻮﻩ ﻋﻨﻪ‪ ،‬ﻓﺄﻋﻠﻢ ﺍﷲ ﺃﻧﻪ ﻟﻮ ﻓﻌﻞ ﺫﻟﻚ ﺑﻘﺮﺁﻥ ﻟﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻭﻟﻮ ﺷﺌﺖ ﺟﻌﻠﺖ ﺟﻮﺍ‪‬ﺎ ﻣﺘﻘﺪ ‪‬ﻣﺎ ﻛﺎﻥ ﺍﻟﺘﻘﺪﻳﺮ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﻟﻮ ﺃﻥ‬
‫ﻗﺮﺁﻧﺎ ﻓﻌﻞ ﺑﻪ ﺫﻟﻚ ﳌﺎ ﺁﻣﻨﻮﺍ ﺑﻪ ﻭﺗﺮﻙ‪ ،‬ﻷﻥ ﻗﻮﻟﻪ‪ :‬ﻭﻫﻢ ﻳﻜﻔﺮﻭﻥ ﺑﺎﻟﺮﲪﻦ ﻳﻘﺘﻀﻴﻪ‪ ،‬ﻭﻗﺪ‬
‫ﺭﻭﻱ ﻫﺬﺍ ﺍﳌﻌﲎ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻧـﺰﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧﻨ‪‬ﺎ ﻧـﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ِﻬﻢ‪‬‬
‫ﻼِﺋ ﹶﻜ ﹶﺔ﴾)‪﴿ .(١‬ﻗﻞ ﷲ ﺍﻷﻣﺮ ﲨﻴﻌﺎ﴾‪ ،‬ﺃﻱ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺑﻴﺪ ﺍﷲ‪﴿ ،‬ﺃﻓﻠﻢ ﻳﻴﺄﺱ﴾‪ ،‬ﻋﻦ‬ ‫ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻏﲑﻩ ﺃﻓﻠﻢ ﻳﻌﻠﻤﻮﻩ ﻭﻳﻘﺎﻝ‪ :‬ﺇ‪‬ﺎ ﻟﻐﺔ )ﻟﻠﻨﺨﻊ( ﻭﺃﻧﺸﺪﻭﺍ‪:‬‬
‫ﺃﱂ ﺗﻴﺄﺳﻮﺍ ﺃﱐ ﺍﺑﻦ ﻓﺎﺭﺱ ﺯﻫﺪ ِﻡ‬ ‫ﺃﻗﻮﻝ ﳍﻢ ﺑﺎﻟﺸﻌﺐ ﺇﺫ ﻳﺄﺳﺮﻭﻧﲏ‬
‫ﻳﻌﲏ ﻓﺮﺳﺎ‪ ،‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻓﻠﻢ ﻳﻌﻠﻤﻮﺍ ﻋﻠﻤﺎ ﻳﻴﺄﺳﻮﺍ ﻣﻌﻪ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻏﲑ ﻣﺎ‬
‫ﻋﻠﻤﻮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ‪ :‬ﺃﻓﻠﻢ ﻳﻴﺄﺱ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﺇﳝﺎﻥ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻭﺻﻔﻬﻢ ﺍﷲ ﺃ‪‬ﻢ‬
‫ﻻ ﻳﺆﻣﻨﻮﻥ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺷﺎﺀ ﺍﷲ ﳍﺪﻯ ﺍﻟﻨﺎﺱ ﲨﻴﻌﺎ‪.‬‬
‫ﺻ‪‬ﻨﻌ‪‬ﻮﺍ﴾ ﺃﻱ‪ :‬ﺑﻜﻔﺮﻫﻢ ﻭﺇﺧﺮﺍﺟﻬﻢ‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ‪‬ﺗﺼِﻴ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ‪‬‬
‫ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻣﻜﺔ‪﴿ ،‬ﻗﹶﺎ ِﺭ ‪‬ﻋﺔﹲ﴾ ﺃﻱ‪ :‬ﻧﺎﺯﻟﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻲ ﺍﻟﺴﺮﻳﺔ ﻣﻦ ﺳﺮﺍﻳﺎ ﺭﺳﻮﻝ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺁﻳﺔ‪.١١١‬‬

‫‪٨٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﷲ ‪ ،‬ﺃﻭ ﲢﻞ ﺍﻟﻘﺎﺭﻋﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻥ ﲢﻞ ﺃﻧﺖ ﻳﺎ ﳏﻤﺪ ﺣﱴ ﻳﺄﰐ ﻭﻋﺪ ﺍﷲ ﺃﻱ ﻓﺘﺢ ﻣﻜﺔ‬
‫ﻒ ﻟﻮﻋﺪﻩ‪.‬‬
‫ﻗﺒﻞ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺇﻥ ﺍﷲ ﻻﺧ‪ ‬ﹾﻠ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻒ‬
‫ﻚ ﹶﻓﹶﺄ ‪‬ﻣ ﹶﻠ ‪‬ﻴﺖ‪ِ ‬ﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﺧ ﹾﺬﺗ‪‬ﻬ‪ ‬ﻢ ﹶﻓ ﹶﻜ ‪‬ﻴ ‪‬‬
‫ﺉ ِﺑﺮ‪‬ﺳ‪ٍ ‬ﻞ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ِﺪ ﺍ ‪‬ﺳﺘ‪ ‬ﻬ ِﺰ ‪‬‬
‫ﷲ ‪‬ﺷ ‪‬ﺮﻛﹶﺎ َﺀ ﹸﻗ ﹾﻞ‬
‫ﺖ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ِ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺲ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺏ ‪ Ò‬ﹶﺃ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﻫ‪ ‬ﻮ ﻗﹶﺎِﺋﻢ‪ ‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﻛﹶﺎ ﹶﻥ ِﻋﻘﹶﺎ ِ‬
‫ﺽ ﺃﹶﻡ ِﺑﻈﹶﺎ ِﻫ ٍﺮ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﺑ ﹾﻞ ﺯ‪‬ﻳ ‪‬ﻦ ِﻟ ﱠﻠﺬِﻳ ‪‬ﻦ‬
‫‪‬ﺳﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻡ ‪‬ﺗ‪‬ﻨ‪‬ﺒﺌﹸﻮ‪‬ﻧ ‪‬ﻪ ِﺑﻤ‪‬ﺎ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﷲ ﹶﻓﻤ‪‬ﺎ ﹶﻟﻪ‪ِ ‬ﻣ ‪‬ﻦ ﻫ‪‬ﺎ ٍﺩ﴾]ﺍﻵﻳﺎﺕ‪-٣٢ :‬‬
‫ﻀ ِﻠ ِﻞ ﺍ ُ‬
‫ﺴِﺒﻴ ِﻞ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺻﺪ‪‬ﻭﺍ ‪‬ﻋ ِﻦ ﺍﻟ ‪‬‬
‫ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ‪‬ﻣ ﹾﻜﺮ‪‬ﻫ‪ ‬ﻢ ‪‬ﻭ ‪‬‬
‫‪.[٣٣‬‬
‫﴿ﺃﻣﻠﻴﺖ﴾ ﺃﻱ‪ :‬ﺃﻣﻬﻠﺘﻬﻢ ﻭﺃﻃﻠﺖ ﳍﻢ‪ ،‬ﰒ ﺃﺧﺬ‪‬ﻢ ﺑﺬﻧﻮ‪‬ﻢ‪ ،‬ﻓﻜﻴﻒ ﻛﺎﻥ ﻋﻘﻮﺑﱵ‬
‫ﳍﻢ‪ ،‬ﻭﻣﻌﲎ ﺍﻵﻳﺔ ﺗﺴﻠﻴﺔ ﺍﻟﻨﱯ ‪.‬‬
‫ﺃﻓﻤﻦ ﻫﻮ ﻗﺎﺋﻢ ﻋﻠﻰ ﴿ﻛﻞ ﻧﻔﺲ ﲟﺎ ﻛﺴﺒﺖ﴾ ﺃﻱ‪ :‬ﻳﺄﺧﺬﻫﺎ ﲟﺎ ﺟﻨﺖ‪ ،‬ﻭﺃﺻﻠﻪ ﺃﻥ‬
‫ﺍﳌﻄﺎﻟﺐ ﺑﺎﻟﺸﻲﺀ ﻳﻘﻮﻡ ﻓﻴﻪ‪ ،‬ﺍﻟﺘﺎﺭﻙ ﻟﻪ ﻳﻘﻌﺪ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﻓﻴﻌﻔﻮ ﺇﺫﺍ ﺷﺎﺀ ﺃﻭ ﻳﻨﺘﻘﻢ‬ ‫ﻳﻘﻮﻡ ﻋﻠﻰ ﺍﻟﻮﻏﻢ ﰲ ﻗﻮﻣﻪ‬
‫ﻭﺍﳉﻮﺍﺏ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﳌﻌﲎ ﻛﺎﻷﺻﻨﺎﻡ ﺍﻟﱵ ﻻ ﺗﻘﺪﺭ ﻋﻠﻰ ﻧﻔﻊ ﻭﻻ ﺿﺮ‪ ،‬ﻭﻗﺪ ﺑﲔ‬
‫ﺫﻟﻚ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﷲ ‪‬ﺷ ‪‬ﺮﻛﹶﺎ َﺀ﴾ ﺃﻱ ﺍﻷﺻﻨﺎﻡ‪﴿ ،‬ﻗﻞ ﲰﻮﻫﻢ﴾‪ ،‬ﺃﻱ ﺍﺫﻛﺮﻭﻫﻢ ﻟﻨﺎ ﺑﺄﲰﺎﺋﻬﻢ‬ ‫﴿ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ِ‬
‫ﺍﻟﱵ ‪‬ﺎ ﺗﺴﺘﺤﻮﻳﻪ ﺍﻟﻌﺒﺎﺩ ﳍﻢ‪﴿ ،‬ﺃﻡ ﺗﻨﺒﺌﻮﻧﻪ﴾ ﺃﻱ‪ :‬ﺑﻞ ﺃﲣﱪﻭﻥ ﺍﷲ ﲟﺎ ﻻ ﻳﻌﻠﻢ ﰲ ﺍﻷﺭﺽ‬
‫ﺃﻱ‪ :‬ﲟﺎ ﻟﻴﺲ ﰲ ﺍﻷﺭﺽ ﺃﻡ ﺑﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﻇﺎﻫﺮ ﺍﻟﻠﻔﻆ ﺑﺎﻃﻞ ﰲ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫﴿‪‬ﺑ ﹾﻞ ﺯ‪‬ﻳ ‪‬ﻦ ِﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ﴾ ﺃﻱ‪ :‬ﺯﻳﻦ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻣﺎ ﺃﲨﻌﻮﺍ ﻋﻠﻴﻪ ﰲ ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ‬
‫ﺻﺪﻭﺍ ﺑﻀﻢ ﺍﻟﺼﺎﺩ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺤﻬﺎ‬ ‫ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﺑﺮﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻗﺮﺃ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ‪‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﰲ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻀﻢ ﻓﻸﻧﻪ ﺃﺗﻰ ﻋﻘﻴﺐ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻭﻫﻮ ﻗﻮﻟﻪ‪﴿ :‬ﺯﻳﻦ﴾ ﻓﺄﺟﺮﺍﻩ‬
‫ﺻﺪ‪‬ﻭﺍ ﻋ‪‬ﻦ‬
‫ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻓﻸ‪‬ﻢ ﺃﲨﻌﻮﺍ ﻋﻠﻴﻪ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ‪‬ﻭ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫‪٨٨‬‬
‫ﷲ﴾)‪ .(١‬ﻓﺤﻤﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻳﻀﻠﻞ ﺍﷲ ﺃﻱ ﳜﺬﻟﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﺷﺪ ﻓﻤﺎ ﻟﻪ ﻣﻦ‬
‫‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬
‫ﻣﺮﺷﺪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﷲ ﻣِﻦ‬
‫ﺏ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﺃ ‪‬ﺷ ‪‬ﻖ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫﴿ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺃﹸﻛﹸﻠﹸ ‪‬ﻬﺎ ﺩ‪‬ﺍِﺋﻢ‪ِ ‬ﻭ ِﻇ ﱡﻠﻬ‪‬ﺎ‬
‫ﺠﺮِﻱ ﻣِﻦ ‪‬ﺗ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ﺍﱠﻟﺘِﻲ ﻭ‪ِ ‬ﻋ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ‪‬ﺘﻘﹸﻮ ﹶﻥ ‪‬ﺗ ‪‬‬
‫ﻕ ‪ Ò‬ﻣﹶﺜﻞﹸ ﺍﹾﻟ ‪‬‬
‫ﻭ‪‬ﺍ ٍ‬
‫ﺏ ‪‬ﻳ ﹾﻔ ‪‬ﺮﺣ‪‬ﻮ ﹶﻥ‬
‫ﻚ ‪‬ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ﻭ ‪‬ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﹾﻟﻜﹶﺎ ِﻓﺮِﻳ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪ Ò‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ِﺗ ﹾﻠ ‪‬‬
‫ﷲ ‪‬ﻭ ﹶﻻ‬
‫ﻀﻪ‪ ‬ﹸﻗ ﹾﻞ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺃﹸ ِﻣ ‪‬ﺮﺕ‪ ‬ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﻋﺒ‪ ‬ﺪ ﺍ َ‬
‫ﺏ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻨ ِﻜﺮ‪ ‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻚ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺣﺰ‪‬ﺍ ِ‬
‫ِﺑﻤ‪‬ﺎ ﺃﹸﻧـﺰ ﹶﻝ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺖ‬
‫ﻚ ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ ‬ﺣ ﹾﻜﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﺮِﺑﻴ‪‬ﺎ ‪‬ﻭﹶﻟِﺌ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﺏ‬
‫ﹸﺃ ‪‬ﺷ ِﺮ ‪‬ﻙ ِﺑ ِﻪ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ‪‬ﻭِﺇﹶﻟ ‪‬ﻴ ِﻪ ﻣ‪‬ﺂ ِ‬
‫ﻕ﴾]ﺍﻵﻳﺎﺕ‪-٣٤ :‬‬
‫ﷲ ﻣِﻦ ‪‬ﻭِﻟ ‪‬ﻲ ‪‬ﻭ ﹶﻻ ﻭ‪‬ﺍ ٍ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍ ِ‬
‫ﹶﺃ ‪‬ﻫﻮ‪‬ﺍ َﺀﻫ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣ‪‬ﺎ ﹶﻟ ‪‬‬
‫‪.[٣٧‬‬
‫ﺏ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﺃ ‪‬ﺷ ‪‬ﻖ﴾ ﺃﻱ ﺃﺷﺪ‬ ‫﴿ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺏ‪ ﴾‬ﺃﻱ‪ :‬ﺍﻧﺘﻘﺎﻡ ﻣﻦ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ﴿ ،‬ﻭﹶﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ﴾ ﻣﺜﻞ ﺍﺑﺘﺪﺍﺀ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﺍﳋﱪ‬ ‫ﻭﻣﺎ ﳍﻢ ﻣﻦ ﻳﻘﻴﻬﻢ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ‪ ﴿ ،‬ﻣﹶﺜﻞﹸ ﺍﹾﻟ ‪‬‬
‫ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻭﻓﻴﻤﺎ ﻳﺘﻠﻰ ﻋﻠﻴﻜﻢ ﺃﻭ ﻓﻴﻤﺎ ﻳﻘﺺ ﻋﻠﻴﻜﻢ ﻣﺜﻞ ﺍﳉﻨﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ‪ ،‬ﻭﺍﳋﱪ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺣﺬﻑ ﻣﺜﻞ‪،‬‬
‫ﻭﺯﻳﺎﺩ‪‬ﺎ‪ ،‬ﻭﺇﻥ ﺍﳋﱪ ﺇﳕﺎ ﻫﻮ ﻋﻤﺎ ﺃﺿﻴﻒ ﺇﻟﻴﻪ ﻣﺜﻞ ﻻﻋﻦ ﻣﺜﻞ ﺑﻌﻴﻨﻪ ﻓﻬﻮ ﻣﻠﻐﻲ ﻭﺍﳋﱪ‬
‫ﻋﻤﺎ ﺑﻌﺪﻩ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺍﳉﻨﺔ ﺍﻟﱵ ﻭﻋﺪ ﺍﳌﺘﻘﻮﻥ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﺣﻠﻴﺔ‬
‫ﻓﻼﻥ ﺃﲰﺮ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺬﻑ ﺍﳊﻠﻴﺔ ﺃﻱ ﻫﻮ ﺃﲰﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺍﳌﻌﲎ ﻣﺜﻞ ﺍﳉﻨﺔ ﺍﻟﱵ‬
‫ﻭﻋﺪ ﺍﳌﺘﻘﻮﻥ ﺟﻨﺔ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷ‪‬ﺎﺭ‪.‬‬
‫ﺏ﴾ ﻋﻦ ﺍﺑﻦ‬ ‫﴿ﹸﺃ ﹸﻛﹸﻠﻬ‪‬ﺎ ﺩ‪‬ﺍِﺋﻢ‪ ﴾‬ﺃﻱ‪ :‬ﲦﺮﻫﺎ ﻻ ﻳﻨﻘﻄﻊ ﻭﻇﻠﻬﺎ ﺩﺍﺋﻢ‪﴿ ،‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ‪‬ﺗ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻋﺒﺎﺱ‪ :‬ﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﻫﻢ ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫ﺏ﴾ ﺃﻱ‪ :‬ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻭﺍﺠﻤﻟﻮﺱ‪ ﴿ ،‬ﹸﻗ ﹾﻞ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺃﹸ ِﻣ ‪‬ﺮﺕ‪ ‬ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﻋﺒ‪ ‬ﺪ‬ ‫﴿ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺣﺰ‪‬ﺍ ِ‬
‫ﻚ ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ ‬ﺣ ﹾﻜﻤ‪‬ﺎ ‪‬ﻋ ‪‬ﺮِﺑﻴ‪‬ﺎ﴾ ﺃﻱ ﻭﻛﻤﺎ ﺃﻧـﺰﻟﻨﺎ‬ ‫ﷲ﴾ ﺃﻱ ﻻ ﺃﺟﻌﻞ ﻣﻌﻪ ﺷﺮﻳﻜﺎ‪ ﴿ ،‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺍَ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﳏﻤﺪ‪ :‬ﺁﻳﺔ‪.١‬‬
‫‪٨٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺇﱃ ﻣﻦ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺃﻧـﺰﻟﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺣﻜ ‪‬ﻤﺎ ﻋﺮﺑ‪‬ﻴﺎ‪ ،‬ﺍﳊﻜﻢ ﻓﺼﻞ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﳊﻖ‪،‬‬
‫ﻭﺍﻟﻌﺮﰊ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﳉﺎﺭﻱ ﻋﻠﻰ ﻣﺬﺍﻫﺐ ﺍﻟﻌﺮﺏ ﰲ ﻛﻼﻣﻬﺎ‪.‬‬
‫ﺖ ﹶﺃ ‪‬ﻫﻮ‪‬ﺍ َﺀﻫ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﻋﻤﻠﺖ ﲟﺎ ﻳﻬﻮﻯ ﻫﺆﻻﺀ ﺍﻟﻜﻔﺎﺭ‪﴿ ،‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀ ‪‬ﻙ‬
‫﴿ ‪‬ﻭﹶﻟِﺌ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ﴾ ﺑﺄ‪‬ﻢ ﻋﻠﻰ ﺑﺎﻃﻞ‪ ،‬ﻣﺎﻟﻚ ﻣﻦ ﺍﷲ ﻣﻦ ﻳﻠﻲ ﺃﻣﺮﻙ ﻓﻴﻘﻮﻡ ﺑﻪ ﻭﻻ ﻳﻘﻴﻚ ﻣﻦ‬
‫ﲢﺎﺫﺭ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ ‪‬ﻭ ﹸﺫ ‪‬ﺭ‪‬ﻳ ﹰﺔ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟ ‪‬ﺮﺳ‪‬ﻮ ٍﻝ‬
‫ﻼ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﺭ‪‬ﺳ‪ ‬ﹰ‬
‫ﷲ ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭﻳ‪ ‬ﹾﺜِﺒﺖ‪ ‬ﻭﻋِﻨ ‪‬ﺪﻩ‪ ‬ﹸﺃ ‪‬ﻡ‬
‫ﷲ ِﻟ ﹸﻜ ﱢﻞ ﹶﺃ ‪‬ﺟ ٍﻞ ِﻛﺘ‪‬ﺎﺏ‪ Ò ‬ﻳ ‪‬ﻤﺤ‪‬ﻮ ﺍ ُ‬
‫ﺃﹶﻥ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻲ ﺑِﺂ‪‬ﻳ ٍﺔ ِﺇ ﱠﻻ ِﺑِﺈ ﹾﺫ ِﻥ ﺍ ِ‬
‫ﻼﻍﹸ ‪‬ﻭ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ‬
‫ﻚ ﺍﹾﻟ‪‬ﺒ ﹶ‬
‫ﻚ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺾ ﺍﱠﻟﺬِﻱ ‪‬ﻧ ِﻌﺪ‪‬ﻫ‪ ‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ﱠﻓ‪‬ﻴ‪‬ﻨ ‪‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺏ ‪ Ò‬ﻭِﺇﻣ‪‬ﺎ ﻧ‪ِ ‬ﺮ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺏ﴾]ﺍﻵﻳﺎﺕ‪.[٤٠-٣٨ :‬‬
‫ﺤﺴ‪‬ﺎ ‪‬‬
‫ﺍﹾﻟ ِ‬
‫ﺭﻭﻱ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﳏﻤﺪ ﻟﻴﺘﺰﻭﺝ ﺑﻌﺪﺓ ﻧﺴﺎﺀ ﻓﻨـﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪﴿ ،‬ﻭﻣﺎ ﻛﺎﻥ‬
‫ﻟﺮﺳﻮﻝ﴾‪ ،‬ﺃﻱ ﻣﺎ ﻗﺪﺭ ﺭﺳﻮﻝ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﻣﺎ )ﻛﺎﻥ( ﻟﻜﻢ ﺃﻥ ﺗﻨﺒﺘﻮﺍ ﺷﺠﺮﻫﺎ ﺃﻱ ﻣﺎ‬
‫ﻗﺪﺭﰎ‪ ،‬ﻭﺁﻳﺔ‪ ،‬ﺩﻻﻟﺔ ﻭﻣﻌﺠﺰﺓ‪ ،‬ﻭﺇﺫﻥ ﺍﷲ ﻣﺸﻴﺌﺘﻪ ﻭﺇﻃﻼﻗﻪ‪ ،‬ﻟﻜﻞ ﺃﺟﻞ ﻛﺘﺎﺏ ﺃﻱ‪ :‬ﻭﻗﺖ‬
‫ﻗﺪ ﻛﺘﺐ‪ ،‬ﳝﺤﻮ ﺍﷲ ﻣﺎ ﻳﺸﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﻳﺒﺪﻝ ﻣﺎ ﻳﺸﺎﺀ ﻓﻴﻨﺴﺨﻪ ﻭﻳﺜﺒﺖ ﻣﺎ‬
‫ﻳﺸﺎﺀ ﻓﻼ ﻳﺒﺪﻟﻪ‪.‬‬
‫ﺏ﴾ ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳝﺤﻮ ﻣﻦ ﻛﺘﺐ ﺍﳊﻔﻈﺔ‪ ،‬ﻣﺎ ﺗﻜﻠﻢ ﺑﻪ‬ ‫﴿ﹸﺃ ‪‬ﻡ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺍﻹﻧﺴﺎﻥ ﳑﺎ ﻟﻴﺲ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺜﺒﺖ ﻣﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻗﻴﻞ ﻳﺮﻳﺪ‪ :‬ﻣﻦ ﺃﺗﻰ ﺃﺟﻠﻪ ﳏﻲ‪ ،‬ﻭﻣﻦ ﱂ ﳝﺾ ﺃﺟﻠﻪ ﺃﺛﺒﺖ‪ ،‬ﻭﺃﻡ ﺍﻟﻜﺘﺎﺏ ﺃﺻﻠﻪ‬
‫ﻭﻫﻮ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﻋﺎﺻﻢ‪﴿ :‬ﻭﻳﺜﺒﺖ﴾ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺜﺎﺀ ﻭﲣﻔﻴﻒ ﺍﻟﺒﺎﺀ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﺜﺎﺀ ﻭﺍﻟﺘﺸﺪﻳﺪ ﻳﺼﻠﺢ ﻟﻠﻘﻠﻴﻞ ﻭﺍﻟﻜﺜﲑ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺸﺪﻳﺪ‪ ،‬ﻓﻸﻥ ﻣﻌﻨﺎﻩ ﻳﻘﺮﻩ ﻭﻳﺘﺮﻛﻪ ﻋﻠﻰ ﺣﺎﻟﻪ‪ ،‬ﻭﺍﻹﺛﺒﺎﺕ ﻛﺄﻧﻪ ﻓﻌﻞ‬
‫ﻣﺴﺘﺄﻧﻒ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫‪٩٠‬‬
‫ﻚ﴾ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺃﺭﻳﻨﺎﻙ ﺑﻌﺾ ﻣﺎ ﻧﻌﺪﻫﻢ ﰲ ﺣﻴﺎﺗﻚ ﺃﻭ ﺗﻮﻓﻴﻨﺎﻙ ﻗﺒﻞ ﺃﻥ‬ ‫﴿ِﺇﻣ‪‬ﺎ ﻧ‪ِ ‬ﺮ‪‬ﻳ‪‬ﻨ ‪‬‬
‫ﻧﺮﻳﻚ ﺫﻟﻚ ﻓﻠﻴﺲ ﻋﻠﻴﻚ ﺇﻻ ﺃﻥ ﺗﺒﻠﻎ‪ ،‬ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﳒﺎﺯﻱ‪ ،‬ﻭﺯﻋﻢ ﻗﻮﻡ ﺃ‪‬ﺎ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ‬
‫ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻋﻦ ﺁﺧﺮﻳﻦ ﳏﻜﻤﺔ ﻟﻌﺪﻡ ﺍﻟﺘﻨﺎﰲ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺐ‬
‫ﺤﻜﹸﻢ‪ ‬ﹶﻻ ﻣ‪ ‬ﻌ ﱢﻘ ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫ﺼﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻃﺮ‪‬ﺍ ِﻓﻬ‪‬ﺎ ﻭ‪‬ﺍ ُ‬
‫ﺽ ﻧ‪‬ﻨ ﹸﻘ ‪‬‬
‫﴿ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ﹶﺃﻧ‪‬ﺎ ‪‬ﻧ ﹾﺄﺗِﻲ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺏ ‪ Ò‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ﹶﻜ ‪‬ﺮ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ ﹶﻓ ِﻠﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻤ ﹾﻜ ‪‬ﺮ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪‬‬
‫ﺤﺴ‪‬ﺎ ِ‬
‫ِﻟﺤ‪ ‬ﹾﻜ ِﻤ ِﻪ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ِ‬
‫ﺖ‬
‫ﺴ ‪‬‬
‫ﺲ ‪‬ﻭ ‪‬ﺳ‪‬ﻴ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﺍﹾﻟ ﹸﻜﻔﱠﺎ ‪‬ﺭ ِﻟ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﻟﺪ‪‬ﺍ ِﺭ ‪ Ò‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﻟ ‪‬‬
‫ﺴﺐ‪ ‬ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﻣ‪‬ﺎ ‪‬ﺗ ﹾﻜ ِ‬
‫ﺏ﴾]ﺍﻵﻳﺎﺕ‪-٤١ :‬‬
‫ﷲ ‪‬ﺷﻬِﻴ ‪‬ﺪﺍ ‪‬ﺑ ‪‬ﻴﻨِﻲ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻜﹸ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ِﻋ ‪‬ﻨ ‪‬ﺪﻩ‪ِ ‬ﻋ ﹾﻠﻢ‪ ‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻼ ﹸﻗ ﹾﻞ ﹶﻛﻔﹶﻰ ﺑِﺎ ِ‬
‫ﻣ‪ ‬ﺮ ‪‬ﺳ ﹰ‬
‫‪.[٤٣‬‬
‫ﺼﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ﹾﻃﺮ‪‬ﺍ ِﻓﻬ‪‬ﺎ﴾ ﻋﻦ ﺍﳊﺴﻦ ﻫﻮ ﻇﻬﻮﺭ ﺍﻟﻨﱯ ‪ ‬ﻋﻠﻰ ﻣﻦ ﻗﺎﺗﻠﻪ ﺃﺭﺿﺎ‬
‫﴿ﻧ‪‬ﻨ ﹸﻘ ‪‬‬
‫ﻓﺄﺭﺿﺎ ﻭﻗﻮﻣﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻮﺕ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻗﻴﻞ ﺑﻨﻘﺼﺎﻥ ﲦﺮﻫﺎ‪ ،‬ﻭﻗﻴﻞ ﲞﺮﺍ‪‬ﺎ‪.‬‬
‫ﺐ ِﻟﺤ‪ ‬ﹾﻜ ِﻤ ِﻪ﴾ ﺃﻱ‪ :‬ﻻ ﺭﺍﺩ ﳊﻜﻤﻪ ﺇﺫﺍ ﺣﻜﻢ ﺷﻴﹰﺌﺎ‪ ،‬ﻭﺍﳌﻌﻘﺐ ﺍﻟﺬﻱ ﻳﻜﺮ‬ ‫﴿ ﹶﻻ ﻣ‪ ‬ﻌ ﱢﻘ ‪‬‬
‫ﺏ﴾ ﺃﻱ‪ :‬ﺍﺠﻤﻟﺎﺯﺍﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻧﻪ ﻻ ﳛﺘﺎﺝ ﳊﻔﻈﻪ ﺇﱃ‬ ‫ﺤﺴ‪‬ﺎ ِ‬ ‫ﻋﻠﻰ ﺍﻟﺸﻲﺀ‪ ﴿ ،‬ﻭﻫ‪ ‬ﻮ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ِ‬
‫ﺇﺛﺒﺎﺕ ﺷﻲﺀ ﻭﺗﺬﻛﺮﻩ‪ ﴿ ،‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ﹶﻜ ‪‬ﺮ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ﴾ ﺃﻱ ﺑﺄﻧﺒﻴﺎﺋﻬﻢ‪ ﴿ ،‬ﹶﻓ ِﻠ ﱠﻠ ِﻪ ﺍﹾﻟ ‪‬ﻤ ﹾﻜ ‪‬ﺮ‬
‫‪‬ﺟﻤِﻴﻌ‪‬ﺎ﴾ ﺃﻱ ﻫﻮ ﺍﺠﻤﻟﺎﺯﻱ ﻋﻠﻰ ﻣﻜﺮﻫﻢ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﺍﻟﻜﺎﻓﺮ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ‬
‫ﺍﳉﻤﻊ ﻓﻤﻦ ﻗﺮﺃ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻌﻠﻰ ﺃﻧﻪ ﺍﺳﻢ ﻟﻠﺠﻨﺲ ﻛﻤﺎ ﻗﺎﻝ‪ ﴿ :‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﹾﻟﻜﹶﺎ ِﻓﺮ‪ ‬ﻳ‪‬ﺎ‬
‫ﺖ ‪‬ﺗﺮ‪‬ﺍﺑ‪‬ﺎ﴾)‪ .(١‬ﻗﻴﻞ‪ :‬ﻋﲏ ﺑﻪ ﺃﺑﻮ ﺟﻬﻞ ﺑﻦ ﻫﺸﺎﻡ ﻫﻨﺎ‪.‬‬
‫ﹶﻟ ‪‬ﻴ‪‬ﺘﻨِﻲ ﻛﹸﻨ ‪‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﻋﻠﻰ ﺍﳉﻤﻊ ﻓﻸ‪‬ﺎ ﰲ ﺣﺮﻑ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﴿ﻭﺳﻴﻌﻠﻢ ﺍﻟﻜﺎﻓﺮﻭﻥ﴾ ﻭﰲ‬
‫ﺣﺮﻑ ﺃﰊ ﴿ﻭﺳﻴﻌﻠﻢ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ﴾‪.‬‬
‫﴿ ‪‬ﻋ ﹾﻘﺒ‪‬ﻰ ﺍﻟﺪ‪‬ﺍ ِﺭ﴾ ﺍﻟﻌﺎﻗﺒﺔ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﻭﺍﻧﺘﺼﺐ ﺷﻬﻴﺪﺍ ﻋﻠﻰ ﺍﻟﺒﻴﺎﻥ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺒﺄ‪ :‬ﺁﻳﺔ‪.٤٠‬‬

‫‪٩١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﷲ﴾ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﲟﺎ ﺃﻇﻬﺮﻩ ﳍﻢ ﻣﻦ ﺍﻵﻳﺔ ﻭﺁﻳﺎﺕ ﳍﻢ ﻣﻦ ﺍﻟﺪﻻﻟﺔ‪،‬‬ ‫ﻭ﴿ﺑِﺎ ِ‬

‫﴿ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ِﻋ ‪‬ﻨ ‪‬ﺪﻩ‪) ﴾‬ﻣﻦ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ‪) :‬ﺑﺎﷲ( ﺃﻭ ﰲ ﻣﻮﺿﻊ ﺧﻔﺾ‬
‫ﻋﻠﻰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﻟﻠﻔﻆ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻌﲏ ﺑـ )ﻣﻦ( ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻣﻨﻬﻢ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﺑﻦ ﺳﻼﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺑﻪ ﺟﱪﻳﻞ‪ ،‬ﻭﻗﻴﻞ‪) :‬ﻣﻦ( ﻳﻌﻮﺩ ﻋﻠﻰ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻴﺎﺀﺍﺕ ﻓﻘﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﴿ﺍﳌﺘﻌﺎﱄ﴾)‪ (١‬ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ‬
‫ﻳﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﻌﻠﻰ ﺍﻷﺻﻞ؛ ﻷ‪‬ﺎ ﻣﻮﺿﻊ ﺍﻟﻼﻡ ﻣﻦ ﺍﻟﻔﻌﻞ‪،‬‬
‫ﻭﺇﳕﺎ ﲢﺬﻑ ﰲ ﺣﺎﻝ ﺍﻟﺘﻨﻮﻳﻦ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻐﲑ ﻳﺎﺀ ﻓﻠﻤﻮﺍﻓﻘﺔ ﺍﳌﺼﺤﻒ‪،‬‬
‫ﻣﻊ ﺃﻥ ﻛﺴﺮﺓ ﻣﺎ ﻗﺒﻠﻬﺎ ﻳﺪﻝ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻟﻜﻞ ﻗﻮﻡ ﴿ﻫﺎﺩﻱ﴾)‪ (٢‬ﻭﻭﺍﱄ)‪﴿ (٣‬ﻭﻭﺍﻗﻲ﴾)‪ (٤‬ﺑﺎﻟﻴﺎﺀ ﻓﻴﻬﻦ ﰲ‬
‫ﺍﻟﻮﻗﻒ ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻨﺤﻞ ﴿ﻭﻣﺎ ﻋﻨﺪ ﺍﷲ ﺑﺎﻗﻲ﴾)‪ (٥‬ﻭﰲ ﺍﳌﺆﻣﻦ ﴿ﻣﻦ ﻭﺍﻗﻲ﴾ ﴿ﻭﻣﻦ‬
‫ﻫﺎﺩﻱ﴾؛ ﻷﻥ ﺍﻟﻴﺎﺀ ﻣﻦ ﺃﺻﻞ ﺍﻟﻜﻠﻤﺔ ﻭﺇﳕﺎ ﲢﺬﻑ ﰲ ﺍﻟﻮﺻﻞ ﻷﺟﻞ ﺍﻟﺘﻨﻮﻳﻦ‪.‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﲨﻴﻊ ﺫﻟﻚ ﺑﻐﲑ ﻳﺎﺀ ﳌﻮﺍﻓﻘﺔ ﺍﳌﺼﺤﻒ‪ ،‬ﻭﺑﻨﺎﺀ ﺍﻟﻮﺻﻞ ﻋﻠﻰ ﺍﻟﻮﻗﻒ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ‪.٩ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ‪.٧ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ‪.١١ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ‪.٣٤ :‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ ﺁﻳﺔ‪.٧ :‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬ ‫‪٩٢‬‬
‫‪.‬‬
‫‪٩٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫‪..‬‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻜﻴﺔ‬

‫ﷲ ﹸﻛ ﹾﻔﺮ‪‬ﺍ﴾ ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺘﲔ‬

‫ﺖﺍِ‬
‫ﺇﻻ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺑ ‪‬ﺪﻟﹸﻮﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬
‫ﻓﺈﻧﻪ ﻣﺪﱐ‪.‬‬
‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‬
‫ﺴ ِﻢ ﺍ ِ‬
‫ِﺑ ‪‬‬

‫ﺕ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﻮ ِﺭ ِﺑِﺈ ﹾﺫ ِﻥ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ‬

‫ﺱ ِﻣ ‪‬ﻦ ﺍﻟ ﱡﻈ ﹸﻠﻤ‪‬ﺎ ِ‬‫ﺝ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﺨ ِﺮ ‪‬‬
‫ﻚ ِﻟﺘ‪ ‬‬
‫﴿ﺍﻟﺮ ِﻛﺘ‪‬ﺎﺏ‪ ‬ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ِ ‬ﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺽ ‪‬ﻭ ‪‬ﻭ‪‬ﻳﻞﹲ‬ ‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﷲ ﺍﱠﻟﺬِﻱ ﹶﻟﻪ‪ ‬ﻣ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺤﻤِﻴ ِﺪ ‪ Ò‬ﺍ ِ‬ ‫ﻁ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ ﺍﹾﻟ ‪‬‬ ‫ﺻﺮ‪‬ﺍ ِ‬ ‫ِﺇﻟﹶﻰ ِ‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ‬ ‫ﺤﺒ‪‬ﻮ ﹶﻥ ﺍﹾﻟ ‪‬‬ ‫ﺴ‪‬ﺘ ِ‬
‫ﺏ ‪‬ﺷﺪِﻳ ٍﺪ ‪ Ò‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﱢﻟ ﹾﻠﻜﹶﺎ ِﻓﺮِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ٍ‬
‫ﻼ ٍﻝ ‪‬ﺑﻌِﻴ ٍﺪ ‪ Ò‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻣِﻦ‬ ‫ﺿﹶ‬ ‫ﻚ ﻓِﻲ ‪‬‬ ‫ﷲ ‪‬ﻭ‪‬ﻳ ‪‬ﺒﻐ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ ِﻋ ‪‬ﻮﺟ‪‬ﺎ ﺃﹸﻭﹶﻟِﺌ ‪‬‬ ‫ﺼﺪ‪‬ﻭ ﹶﻥ ﻋ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬ ‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﷲ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ‪‬ﻬﺪِﻱ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ‬ ‫ﻀ ﱡﻞ ﺍ ُ‬‫‪‬ﺭﺳ‪‬ﻮ ٍﻝ ِﺇ ﱠﻻ ِﺑ ِﻠﺴ‪‬ﺎ ِﻥ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ ِﻟﻴ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻴ‪ِ ‬‬
‫ﺤﻜِﻴ ‪‬ﻢ﴾]ﺍﻵﻳﺎﺕ‪.[٤-١ :‬‬ ‫ﺍﹾﻟ ‪‬‬
‫ﺕ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﻮ ِﺭ﴾ ﺃﻱ ﻣﻦ ﺍﻟﻜﻔﺮ ﺇﱃ ﺍﻹﳝﺎﻥ‪ ،‬ﻭ﴿ﺍﹾﻟ ‪‬ﻌﺰِﻳ ِﺰ﴾ ﺍﻟﻐﺎﻟﺐ‬ ‫﴿ ِﻣ ‪‬ﻦ ﺍﻟ ﱡﻈ ﹸﻠﻤ‪‬ﺎ ِ‬
‫ﺤﻤِﻴ ِﺪ﴾ ﺍﳌﺴﺘﺤﻤﺪ ﺇﱃ ﺧﻠﻘﻪ‪ ،‬ﻭ﴿ ِﻛﺘ‪‬ﺎﺏ‪ ﴾‬ﻳﺮﺗﻔﻊ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﺃﻱ ﻫﺬﺍ‬ ‫ﻭﺍﳌﻨﻴﻊ‪ ،‬ﻭ﴿ﺍﹾﻟ ‪‬‬
‫ﻛﺘﺎﺏ‪.‬‬
‫ﻭ﴿ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ ﴾‬ﰲ ﻣﻮﺿﻊ ﺍﻟﻨﻌﺖ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻭﻗﻴﻞ ﻳﺮﺗﻔﻊ ﺑﻘﻮﻟﻪ ﴿ﺍﻟﺮ﴾ ﻭ)ﺍﻟﺒﺎﺀ( ﰲ‬
‫ﻁ﴾ ﺗﺒﻴﲔ ﻟﻘﻮﻟﻪ ﴿ﺇﱃ ﺍﻟﻨﻮﺭ﴾‪.‬‬ ‫ﺻﺮ‪‬ﺍ ِ‬ ‫ﺑﺈﺫﻥ ﻣﺘﺼﻠﺔ ﺑﺘﺨﺮﺝ ﴿ِﺇﻟﹶﻰ ِ‬
‫ﷲ ﺑﺎﻟﺮﻓﻊ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ‪ ،‬ﻭﻻﻧﻔﺼﺎﻟﻪ ﻣﻦ ﺍﻵﻳﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬ ‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﺍ ُ‬
‫ﺑﺎﳉﺮ ﻋﻠﻰ ﺍﺗﺒﺎﻉ ﺍﳊﻤﻴﺪ ﳉﻮﺩﺓ ﺍﳌﻌﲎ ﻓﻴﻪ‪.‬‬
‫ﺤﺒ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‬ ‫ﺴ‪‬ﺘ ِ‬
‫ﺏ ‪‬ﺷﺪِﻳ ٍﺪ﴾ ﺃﻱ ﺷﺎﻕ ﻳﺘﻀﺎﻋﻒ ﺁﻻﻣﻪ ﻭﻗﻮﺗﻪ‪ ،‬ﻭ﴿‪‬ﻳ ‪‬‬ ‫ﻭ﴿ ‪‬ﻋﺬﹶﺍ ٍ‬
‫ﷲ﴾ ﺩﻳﻨﻪ ﻭ﴿ ‪‬ﻭ‪‬ﻳ ‪‬ﺒﻐ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ ِﻋ ‪‬ﻮﺟ‪‬ﺎ﴾ ﺃﻱ ﻳﻄﻠﺒﻮﻥ ﻏﲑ ﺳﺒﻴﻞ ﺍﻟﻘﺼﺪ ﻭﻫﻮ‬ ‫ﻳﺆﺛﺮﻭﻥ‪ ،‬ﻭ﴿ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬
‫ﻣﺼﺪﺭ ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ‪ .‬ﻭﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﻫﻮ ﻣﻔﻌﻮﻝ ﻳﺒﻐﻮﻥ ﻭﺍﻟﻼﻡ ﳏﺬﻭﻓﺔ ﻣﻦ‬
‫ﺍﳌﻔﻌﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻳﺒﻐﻮﻥ ﳍﺎ ﻋﻮﺟﺎ‪.‬‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪٩٤‬‬
‫ﻼ ٍﻝ ‪‬ﺑﻌِﻴ ٍﺪ﴾ ﺃﻱ‪ :‬ﺿﻴﺎﻉ ﻋﻦ ﻃﺮﻳﻖ ﺍﳋﲑ‪ِ﴿ ،‬ﺑ ِﻠﺴ‪‬ﺎ ِﻥ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ﴾ ﻟﻐﺔ‬ ‫ﺿﹶ‬‫ﻚ ﻓِﻲ ‪‬‬ ‫﴿ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﷲ﴾ ﺃﻱ‪:‬‬ ‫ﻀ ﱡﻞ ﺍ ُ‬ ‫ﻗﻮﻣﻪ‪ ،‬ﺃﻱ ﻟﻐﺔ ﻛﺎﻧﺖ‪ ،‬ﻟﻴﺒﲔ ﳍﻢ ﺃﻱ‪ :‬ﻟﻴﻔﻬﻤﻬﻢ ﻭﻳﻠﺰﻣﻬﻢ ﺍﳊﺠﺔ ﴿ ﹶﻓﻴ‪ِ ‬‬
‫ﻳﻮﻗﻊ ﰲ ﺍﻟﻀﻼﻝ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﺮﺷﺪ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﺎﻟﺐ ﺍﳌﻨﻴﻊ ﰲ ﻣﻠﻜﻪ ﺍﳊﻜﻴﻢ ﰲ‬
‫ﷲ﴾ ﻷﻧﻪ ﻣﺴﺘﺄﻧﻒ ﻭﻳﺒﻌﺪ ﻋﻄﻔﻪ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻪ‪ ،‬ﻷﻧﻪ ﻳﺼﲑ ﺍﳌﻌﲎ‬ ‫ﻀ ﱡﻞ ﺍ ُ‬‫ﺧﻠﻘﻪ‪ ،‬ﻭﺭﻓﻊ ﴿ ﹶﻓﻴ‪ِ ‬‬
‫ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺇﳕﺎ ﺃﺭﺳﻠﻪ ﺍﷲ ﻟﻠﺒﻴﺎﻥ ﻭﺍﻟﻀﻼﻝ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺯ ﺍﻟﺰﺟﺎﺝ ﻧﺼﺒﻪ ﻋﻠﻰ ﺃﻥ ﳛﻤﻞ‬
‫ﻋﻠﻰ ﻣﺜﻞ ﻗﻮﻟﻪ‪ِ﴿ :‬ﻟ‪‬ﻴﻜﹸﻮ ﹶﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﺍ ‪‬ﻭ ‪‬ﺣ ‪‬ﺰﻧ‪‬ﺎ﴾)‪ ،(١‬ﻷﻧﻪ ﳌﺎ ﺁﻝ ﺃﻣﺮﻫﻢ ﺇﱃ ﺍﻟﻀﻼﻝ ﻣﻊ ﺑﻴﺎﻥ‬
‫ﺭﺳﻮﻝ ﳍﻢ ﻛﺄﻧﻪ ﺇﳕﺎ ﺃﺭﺳﻞ ﻟﺬﻟﻚ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺕ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﻮ ِﺭ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﻟ ﱡﻈ ﹸﻠﻤ‪‬ﺎ ِ‬
‫ﺝ ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺑِﺂﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺧ ِﺮ ‪‬‬
‫ﺻﺒ‪‬ﺎ ٍﺭ ‪‬ﺷﻜﹸﻮ ٍﺭ ‪ Ò‬ﻭِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﻟ ﹶﻘ ‪‬ﻮ ِﻣ ِﻪ‬
‫ﺕ ﱢﻟ ﹸﻜ ﱢﻞ ‪‬‬
‫ﻚ َﻵﻳ‪‬ﺎ ٍ‬
‫ﷲ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻭ ﹶﺫ ﱢﻛ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄﻳ‪‬ﺎ ِﻡ ﺍ ِ‬
‫ﺏ‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﺇ ﹾﺫ ﹶﺃﳒﹶﺎﻛﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺁ ِﻝ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ‪‬ﻳﺴ‪‬ﻮﻣ‪‬ﻮ‪‬ﻧﻜﹸ ‪‬ﻢ ﺳ‪‬ﻮ َﺀ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫ﺍ ﹾﺫ ﹸﻛﺮ‪‬ﻭﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍ ِ‬
‫ﺤﻴ‪‬ﻮ ﹶﻥ ِﻧﺴ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻓِﻲ ﹶﺫِﻟﻜﹸ ‪‬ﻢ ﺑ‪‬ﻼﺀٌ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻈِﻴﻢ‪]﴾‬ﺍﻵﻳﺎﺕ‪:‬‬
‫ﺴ‪‬ﺘ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ﹶﺬ‪‬ﺑﺤ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﺑﻨ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪.[٦-٥‬‬
‫ﺕ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﻮ ِﺭ﴾ ﺃﻱ‪ :‬ﻣﻦ ﻇﻠﻤﺎﺕ ﺍﻟﻜﻔﺮ ﺇﱃ ﻧﻮﺭ ﺍﻹﳝﺎﻥ‪ ،‬ﻭ)ﺃﻥ(‬ ‫﴿ ِﻣ ‪‬ﻦ ﺍﻟ ﱡﻈ ﹸﻠﻤ‪‬ﺎ ِ‬
‫ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﲟﻌﲎ ﺃﻱ ﺍﻟﱵ ﻟﻠﺘﻔﺴﲑ‪ ،‬ﻛﺄﻥ ﺍﳌﻌﲎ ﻗﻠﻨﺎ ﻟﻪ ﺃﺧﺮﺝ ﻗﻮﻣﻚ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻟﻪ‬
‫ﻣﻮﺿﻊ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﻧﺼﺐ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺑﺄﻥ ﺃﺧﺮﺟﻚ ﻗﻮﻣﻚ‪،‬‬
‫ﻭﻫﺬﻩ ﺗﻮﺻﻞ ﺑﺎﻷﻓﻌﺎﻝ ﺇﻻ ﺃ‪‬ﺎ ﻭﺻﻠﺖ ﺑﻠﻔﻆ ﺍﻷﻣﺮ ﻟﻠﻤﺨﺎﻃﺒﺔ‪ ،‬ﻭﺍﳌﻌﲎ ﻣﻌﲎ ﺍﳋﱪ‪ ،‬ﻛﻤﺎ‬
‫ﷲ﴾ ﺃﻱ‪ :‬ﺑﻨﻌﻢ‬
‫ﺗﻘﻮﻝ‪ :‬ﺃﻧﺖ ﺍﻟﺬﻱ ﻓﻌﻠﺖ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻧﺖ ﺍﻟﺬﻱ ﻓﻌﻞ‪ ﴿ ،‬ﻭ ﹶﺫ ﱢﻛ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄﻳ‪‬ﺎ ِﻡ ﺍ ِ‬
‫ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻨﻘﻤﻪ ﻟﻌﺎﺩ ﻭﲦﻮﺩ ﻭﺃﺷﺒﺎﻫﻬﻢ‪ ﴿ ،‬ﻭ ﹶﺫ ﱢﻛ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ﴾ ﻋﻄﻒ ﻋﻠﻰ ﺃﺧﺮﺝ ﻭﻫﻮ ﻳﺼﻠﺢ‬
‫ﻟﻠﻤﻌﻨﻴﲔ ﻛﻘﻮﻟﻚ‪ :‬ﺧﺬﻫﻢ ﺑﺎﻟﺸﺪﺓ ﻭﺍﻟﻠﲔ‪ ،‬ﺇﻥ ﰲ ﺫﻟﻚ ﻵﻳﺎﺕ ﻟﻜﻞ ﺻﺒﺎﺭ ﻋﻠﻰ ﻃﺎﻋﺔ‬
‫ﺍﷲ‪ ،‬ﺷﻜﻮﺭ ﻷﻧﻌﻤﻪ‪ ،‬ﺇﺫﺍ ﺃﳒﺎﻛﻢ‪ ،‬ﺃﻱ‪ :‬ﺧﻠﺼﻜﻢ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﺃﺗﺒﺎﻋﻪ‪ ،‬ﻳﺴﻮﻣﻮﻧﻜﻢ‪ ،‬ﺃﻱ‪:‬‬
‫ﻳﻮﻟﻮﻧﻜﻢ ﺳﻮﺀ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﺃﻱ ﻗﺒﻴﺤﻪ ﻭﺷﺪﻳﺪﻩ‪ ،‬ﻭﻳﺬﲝﻮﻥ ﺃﺑﻨﺎﺀﻛﻢ‪ ،‬ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪ :‬ﺁﻳﺔ‪.٨‬‬

‫‪٩٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫﴿‪‬ﻳ ﹶﺬ‪‬ﺑﺤ‪‬ﻮ ﹶﻥ﴾ ﻣﻦ ﻏﲑ ﻭﺍﻭ‪ ،‬ﻛﺄﻧﻪ ﺗﻔﺴﲑ ﻟﺴﻮﺀ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻣﻌﲎ ﺍﻟﻮﺍﻭ ﺃ‪‬ﻢ ﳝﺴﻬﻢ ﻣﻦ‬
‫ﺍﻟﻌﺬﺍﺏ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭﻳﺴﺘﺤﻴﻮﻥ ﺃﻱ ﻳﺴﺘﺒﻘﻮﻥ‪ ،‬ﻧﺴﺎﺀﻛﻢ‪ ،‬ﺃﻱ‪ :‬ﺑﻨﺎﺗﻜﻢ ﻭﰲ ﺇﳒﺎﺀ ﺍﷲ‬
‫ﺇﻳﺎﻛﻢ ﻣﻨﻬﻢ ﻧﻌﻤﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻓﻴﻤﺎ ﻛﺎﻥ ﻳﺼﻨﻊ ﺑﻜﻢ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻌﺬﺍﺏ ﺑﻼﺀ ﻋﻈﻴﻢ‬
‫ﻣﻦ ﺍﻟﺒﻠﻴﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪Ò‬‬ ‫ﺸﺪِﻳﺪ‪‬‬
‫﴿ ‪‬ﻭِﺇ ﹾﺫ ‪‬ﺗﹶﺄ ﱠﺫ ﹶﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻟِﺌ ‪‬ﻦ ‪‬ﺷ ﹶﻜ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ َﻷﺯِﻳ ‪‬ﺪ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﻟِﺌ ‪‬ﻦ ﹶﻛ ﹶﻔ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ِﺇ ﱠﻥ ‪‬ﻋﺬﹶﺍﺑِﻲ ﹶﻟ ‪‬‬
‫ﷲ ﹶﻟ ‪‬ﻐِﻨ ‪‬ﻲ ‪‬ﺣﻤِﻴﺪ‪ Ò ‬ﹶﺃﹶﻟ ‪‬ﻢ‬
‫ﺽ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹶﻓِﺈ ﱠﻥ ﺍ َ‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ‪‬ﻣﻮﺳ‪‬ﻰ ﺇِﻥ ‪‬ﺗ ﹾﻜﻔﹸﺮ‪‬ﻭﺍ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻦ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺡ ‪‬ﻭﻋ‪‬ﺎ ٍﺩ ‪‬ﻭﹶﺛﻤ‪‬ﻮ ‪‬ﺩ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻬ‪ ‬ﻢ ِﺇ ﱠﻻ‬
‫‪‬ﻳ ﹾﺄِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻧ‪‬ﺒﺄﹸ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ﹸﻜ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ِﻡ ﻧ‪‬ﻮ ٍ‬
‫ﺕ ﹶﻓ ‪‬ﺮﺩ‪‬ﻭﺍ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻬ‪ ‬ﻢ ﻓِﻲ ﹶﺃ ﹾﻓﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧ‪‬ﺎ ﹶﻛ ﹶﻔ ‪‬ﺮﻧ‪‬ﺎ ِﺑﻤ‪‬ﺎ‬
‫ﷲ ﺟ‪‬ﺎ َﺀ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺳ ﹸﻠﻬ‪‬ﻢ ﺑِﺎﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬
‫ﺍُ‬
‫ﻚ‬
‫ﷲ ‪‬ﺷ ‪‬‬
‫ﺖ ‪‬ﺭ ‪‬ﺳ ﹸﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃﻓِﻲ ﺍ ِ‬
‫ﻗﹶﺎﹶﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﺐ‬
‫ﻚ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ‪‬ﻧﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ‪‬ﻣﺮِﻳ ٍ‬
‫ﹸﺃ ‪‬ﺭ ِﺳ ﹾﻠ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻔِﻲ ‪‬ﺷ ‪‬‬
‫ﺽ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹸﻛ ‪‬ﻢ ِﻟ‪‬ﻴ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻜﹸﻢ ﻣ‪‬ﻦ ﹸﺫﻧ‪‬ﻮِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻳ‪ ‬ﺆ ‪‬ﺧ ‪‬ﺮﻛﹸ ‪‬ﻢ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺟ ٍﻞ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻓﹶﺎ ِﻃ ِﺮ ﺍﻟ ‪‬‬
‫ﺼﺪ‪‬ﻭﻧ‪‬ﺎ ‪‬ﻋﻤ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﻌﺒ‪‬ﺪ‪ ‬ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ﹶﻓ ﹾﺄﺗ‪‬ﻮﻧ‪‬ﺎ‬
‫ﺸﺮ‪ ‬ﻣ ﹾﺜ ﹸﻠﻨ‪‬ﺎ ﺗ‪‬ﺮِﻳﺪ‪‬ﻭ ﹶﻥ ﺃﹶﻥ ‪‬ﺗ ‪‬‬
‫ﺴﻤ‪‬ﻰ ﻗﹶﺎﻟﹸﻮﺍ ِﺇ ﹾﻥ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ِﺇ ﱠﻻ ‪‬ﺑ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬ﻤ ‪‬ﻦ ‪‬ﻋﻠﹶﻰ‬
‫ﺸﺮ‪ ‬ﻣ ﹾﺜ ﹸﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍ َ‬
‫ﺤ ‪‬ﻦ ِﺇ ﱠﻻ ‪‬ﺑ ‪‬‬
‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺭ ‪‬ﺳ ﹸﻠ ‪‬ﻬ ‪‬ﻢ ﺇِﻥ ‪‬ﻧ ‪‬‬
‫ﻗﹶﺎﹶﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺴ ﹾﻠﻄﹶﺎ ٍﻥ ‪‬ﻣِﺒ ٍ‬
‫ِﺑ ‪‬‬
‫ﷲ‬
‫ﷲ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺴ ﹾﻠﻄﹶﺎ ٍﻥ ِﺇ ﱠﻻ ِﺑِﺈ ﹾﺫ ِﻥ ﺍ ِ‬
‫ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟﻨ‪‬ﺎ ﺃﹶﻥ ‪‬ﻧ ﹾﺄِﺗ‪‬ﻴﻜﹸ ‪‬ﻢ ِﺑ ‪‬‬
‫ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮ ﱠﻛ ِﻞ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١١-٧ :‬‬
‫﴿ﺗﺄﺫﻥ﴾ ﺃﻱ‪ :‬ﺃ ‪‬ﻋﻠﹶﻢ‪ ،‬ﻭﻣﺜﻠﻪ ﺃ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﻭﺗ‪‬ﻮ ‪‬ﻋﺪ‪﴿ ،‬ﻟﺌﻦ ﺷﻜﺮﰎ ﻷﺯﻳﺪﻧﻜﻢ﴾‪ ،‬ﺃﻱ ﻧﻌﻤﺔ‬
‫ﺍﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﲪﻴﺪ ﻣﺴﺘﺤﻤﺪ ﺇﻟﻴﻬﻢ‪.‬‬
‫﴿ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﻧ‪‬ﺒﺄﹸ ﺍﱠﻟﺬِﻳ ‪‬ﻦ﴾ ﺍﻵﻳﺔ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﺧﻄﺎﺏ ﳍﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﺫﻛﺮﻫﻢ ﺍﷲ ﺑﺬﻟﻚ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻫﻮ ﻣﺘﺼﻞ ﺑﺎﻵﻳﺔ ﺍﻟﱵ ﻗﺒﻠﻪ‪﴿ ،‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﻣﻦ ﺍﻷﻣﻢ‪ ،‬ﻻ‬
‫ﻳﻌﻠﻤﻬﻢ ﺇﻻ ﺍﷲ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻜﺜﺮ‪‬ﻢ‪ ،‬ﻭﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﴿ﻛﺬﺏ ﺍﻟﻨﺴ‪‬ﺎﺑﻮﻥ﴾ ﺃﻱ‪:‬‬
‫ﻷ‪‬ﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﻣﻦ ﻛﺎﻥ ﺑﻌﺪﻫﺎ ﻭﻻ ﺟﺎﺀ‪‬ﻢ ﺭﺳﻠﻬﻢ ﺍﻟﺒﻴﻨﺎﺕ‪ ﴿ ،‬ﹶﻓ ‪‬ﺮﺩ‪‬ﻭﺍ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻬ‪ ‬ﻢ ﻓِﻲ‬
‫ﹶﺃ ﹾﻓﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﻋﻀﻮﺍ ﻋﻠﻰ ﺃﻧﺎﻣﻠﻬﻢ ﺗﻐﻴﻈﺎ ﻋﻠﻴﻬﻢ ﻭﳓﻮ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﳊﺴ‪ ‬ﻮ ِﺩ‬
‫‪‬ﻳﺮ‪ ‬ﺩ ‪‬ﻭ ﹶﻥ ﰲ ﻓﻴﻪ ﻋﺸﺮ ﺍ ﹶ‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪٩٦‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﺟﺎﺀﻫﻢ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺎﻝ ﺇﱐ ﺭﺳﻮﻝ‪ :‬ﻗﺎﻟﻮﺍ ﻟﻪ‪ :‬ﺍﺳﻜﺖ‬
‫ﻭﺃﺷﺎﺭﻭﺍ ﺑﺄﺻﺎﺑﻌﻬﻢ ﰲ ﺃﻓﻮﺍﻩ ﺃﻧﻔﺴﻬﻢ ﺭ ‪‬ﺩﺍ ﻋﻠﻴﻪ ﻭﺗﻜﺬﻳﺒﺎ ﻟﻪ‪.‬‬
‫ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﺟﻌﻠﻮﺍ ﺃﻳﺪﻳﻬﻢ ﰲ ﺃﻓﻮﺍﻩ ﺍﻷﻧﺒﻴﺎﺀ ﺗﻜﺬﻳﺒﺎ ﳍﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺭﺩﻭﺍ ﺃﻳﺪﻱ‬
‫ﺍﻟﺮﺳﻞ ﺃﻱ‪ :‬ﻫﻢ ﺍﻟﺮﺳﻞ‪ ،‬ﰲ ﺃﻓﻮﺍﻫﻬﻢ ﺃﻱ ﺑﺄﻓﻮﺍﻫﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺟﻠﺴﺖ ﰲ ﺍﻟﺒﻴﺖ‬
‫ﻭﺍﻟﺒﻴﺖ‪.‬‬
‫ﻗﺎﻟﺖ ﺭﺳﻠﻬﻢ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻠﻮﺍ ﺇﻟﻴﻬﻢ‪ :‬ﺃﰲ ﺍﷲ ﺷﻚ ﻓﺎﻃﺮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻻ‬
‫ﻋﻦ ﻣﺜﺎﻝ ﺳﺎﺑﻖ‪ ،‬ﻓﻜﺄﻧﻪ ﺃﺭﻳﺪ‪ ،‬ﺃﰲ ﺍﷲ ﺷﻚ ﻭﻗﺪ ﺩﻟﺖ ﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ؟ ﻳﺪﻋﻮﻛﻢ ﺇﱃ‬
‫ﻃﺎﻋﺘﻪ ﻟﻴﻐﻔﺮ ﻟﻜﻢ ﴿ﻣ‪‬ﻦ ﹸﺫﻧ‪‬ﻮِﺑ ﹸﻜ ‪‬ﻢ﴾ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ )ﻣﻦ( ﺯﺍﺋﺪﺓ ﻭﺃﻧﻜﺮ ﺳﻴﺒﻮﻳﻪ ﺯﻳﺎﺩ‪‬ﺎ ﰲ‬
‫ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﺧﻠﺖ ﻟﺘﺪﻝ ﻋﻠﻰ ﺍﻟﺮﻏﺒﺔ ﰲ ﻏﻔﺮﺍﻥ ﺑﻌﺾ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻓﻜﻴﻒ ﻏﻔﺮﺍﻥ‬
‫ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﺧﻠﺖ ﻟﺘﻀﻤﻦ ﺍﳌﻐﻔﺮﺓ ﻣﻌﲎ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﺴﻴﺌﺔ‪ ﴿ ،‬ﻭﻳ‪ ‬ﺆ ‪‬ﺧ ‪‬ﺮﻛﹸ ‪‬ﻢ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺟ ٍﻞ‬
‫ﺴﻤ‪‬ﻰ﴾ ﺃﻱ‪ :‬ﺍﳌﻮﺕ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻭﻻ ﳝﺘﻜﻢ ﻣﻴﺘﺔ ﺍﳌﺴﺘﺄﺻﻠﲔ ﺑﺎﻟﻌﺬﺍﺏ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻟﻨﺎ ﺃﻥ‬ ‫‪‬ﻣ ‪‬‬
‫ﻧﺄﺗﻴﻜﻢ ﺑﺴﻠﻄﺎﻥ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﺃﻱ ﻣﺎ ﻗﺪﺭﻧﺎ ﺃﻥ ﻧﺄﺗﻴﻜﻢ‪ ،‬ﻭﰲ ﻣﻌﲎ ﻫﺬﺍ ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪:‬‬
‫ﺃ‪‬ﻢ ﻃﻠﺒﻮﺍ ﺁﻳﺔ ﳐﺼﻮﺻﺔ‪ ،‬ﻓﺬﻛﺮﻭﺍ ﺃﻥ ﺫﻟﻚ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻣﺎ ﺃﺗﻴﻨﺎﻛﻢ ﺑﻪ‬
‫ﺑﺈﺫﻥ ﺍﷲ؛ ﻷﻧﻪ ﳑﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﺍﻟﺒﺸﺮ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺼِﺒ ‪‬ﺮ ﱠﻥ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﺁ ﹶﺫ‪‬ﻳﺘ‪‬ﻤ‪‬ﻮﻧ‪‬ﺎ‬
‫ﷲ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻫﺪ‪‬ﺍﻧ‪‬ﺎ ‪‬ﺳ‪‬ﺒ ﹶﻠﻨ‪‬ﺎ ‪‬ﻭﹶﻟ‪‬ﻨ ‪‬‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ ﹶﺃ ﱠﻻ ‪‬ﻧ‪‬ﺘ ‪‬ﻮ ﱠﻛ ﹶﻞ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺨ ِﺮ ‪‬ﺟ‪‬ﻨﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﻟﺮ‪‬ﺳ‪ِ ‬ﻠ ِﻬ ‪‬ﻢ ﹶﻟ‪‬ﻨ ‪‬‬ ‫‪Ò‬‬ ‫ﷲ ﹶﻓ ﹾﻠ‪‬ﻴ‪‬ﺘ ‪‬ﻮ ﱠﻛ ِﻞ ﺍﹾﻟﻤ‪‬ﺘ ‪‬ﻮ ﱢﻛﻠﹸﻮ ﹶﻥ‬
‫‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺴ ِﻜ‪‬ﻨ‪‬ﻨﻜﹸﻢ‪‬‬
‫‪‬ﻭﹶﻟﻨ‪ ‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺿﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭ ﹶﻟ‪‬ﺘﻌ‪‬ﻮ ‪‬ﺩ ﱠﻥ ﻓِﻲ ِﻣ ﱠﻠِﺘﻨ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﻭﺣ‪‬ﻰ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﻟﻨ‪ ‬ﻬ ِﻠ ﹶﻜ ‪‬ﻦ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﹶﺃ ‪‬ﺭ ِ‬
‫ﻑ ‪‬ﻭﻋِﻴ ِﺪ﴾]ﺍﻵﻳﺎﺕ‪.[١٤-١٢ :‬‬
‫ﻑ ‪‬ﻣﻘﹶﺎﻣِﻲ ‪‬ﻭﺧ‪‬ﺎ ‪‬‬
‫ﻚ ِﻟ ‪‬ﻤ ‪‬ﻦ ﺧ‪‬ﺎ ‪‬‬
‫ﺽ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ﹶﺫِﻟ ‪‬‬
‫ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺃﻱ ﺷﻲﺀ ﻟﻨﺎ ﰲ ﺗﺮﻙ ﺍﻟﺘﻮﻛﻞ‪ ،‬ﻭ)ﺃﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ‬
‫ﺣﺬﻑ ﺍﳉﺎﺭ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻣﺎ ﻟﻨﺎ ﰲ ﺃﻥ ﻻ ﻧﺘﻮﻛﻞ‪ ،‬ﻭ)ﻣﺎ( ﺍﺳﺘﻔﻬﺎﻡ ﰲ ﻣﻮﺿﻊ ﺍﻻﺑﺘﺪﺍﺀ ﻭ)ﻟﻨﺎ(‬
‫ﺍﳋﱪ ﻭﻣﺎ ﺑﻌﺪ ﻟﻨﺎ ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻣﺎ ﻟﻚ ﻗﺎﺋﻤﺎ‪ ،‬ﻭﻣﺎ ﻟﻚ ﰲ ﺃﻥ ﻻ‬
‫ﺗﺘﻮﻛﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻭﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻻ ﻧﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲ ﻭﻗﺪ ﻫﺪﺍﻧﺎ ﺳﺒﻠﻨﺎ ﺍﻟﱵ ﰲ ﺳﻠﻮﻛﻬﺎ‬
‫ﳒﺎﺗﻨﺎ‪ ،‬ﻭﻟﻨﺼﱪﻥ ﻋﻠﻰ ﻣﺎ ﺁﺫﻳﺘﻤﻮﻧﺎ ﻣﻦ ﺍﻟﻨﺼﺐ ﻭﺍﳍﺰﺅ‪.‬‬
‫‪٩٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﺳﺒﻠﻨﺎ﴾ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺒﺎﺀ ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻌﻨﻜﺒﻮﺕ ﺁﻳﺔ‪ ١٢ :‬ﻭﻗﺮﺃ‬
‫ﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻢ ﺍﻟﺒﺎﺀ ﻓﻴﻬﻤﺎ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻹﺳﻜﺎﻥ‪ ،‬ﻓﻸﻧﻪ ﺍﺳﺘﺜﻘﻞ ﺗﻮﺍﱄ ﺍﻟﻀﻤﺘﲔ ﻣﻊ ﺛﻘﻞ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ‬
‫ﺑﺎﻟﻀﻤﺘﲔ ﻓﻌﻠﻰ ﺍﻷﺻﻞ؛ ﻷﻧﻪ ﲨﻊ ﺳﺒﻴﻞ ﻓﺒﺎﺑﻪ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ )ﻓﻌﻞ( ﺑﺘﺤﺮﻳﻚ ﺍﻟﻌﲔ‪،‬‬
‫ﻭﻗﻮﻟﻪ ﻟﻨﺨﺮﺟﻨﻜﻢ‪ ،‬ﺃﻱ ﻟﻨﻄﺮﺩﻧﻜﻢ ﻣﻦ ﺑﻼﺩﻧﺎ ﺇﻻ ﺃﻥ ﺗﻌﻮﺩﻭﺍ ﻓﻴﻤﺎ ﻧﻨﺘﺤﻠﻪ ﻣﻦ ﺩﻳﻨﻨﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺟﻌﻞ ﰲ ﹶﻟ‪‬ﺘﻌ‪‬ﻮ ‪‬ﺩ ﱠﻥ ﻻ ﻣﺎ ﻛﺠﻮﺍﺏ ﺍﻟﻴﻤﲔ ﻭﻫﻮ ﰲ ﻣﻌﲎ ﺷﺮﻁ‪ ،‬ﻭﻣﺜﻠﻪ‬
‫ﰲ ﺍﻟﻜﻼﻡ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻭﺍﷲ ﻷﺿﺮﺑﻨﻚ ﺃﻭ ﺗﻘﺮ ﱄ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻌﻨﺎﻫﺎ ﻣﻌﲎ ﺣﱴ ﺃﻭ ﺇﻻ؛ ﺇﻻ‬
‫ﺃ‪‬ﺎ ﺟﺎﺀﺕ ﲝﺮﻑ ﻧﺴﻖ‪ ،‬ﻓﻤﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﳚﻌﻞ ﺍﻟﺸﺮﻁ ﻣﺘﺒﻌﺎ ﻟﻸﻭﻝ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ‬
‫ﺍﻷﻭﻝ ﻻﻡ ﻛﺎﻥ ﰲ ﺍﻟﺜﺎﱐ ﻻﻡ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺍﻷﻭﻝ ﳎﺰﻭﻡ ﺃﻭ ﻣﻨﺼﻮﺏ ﻧﺴﻘﻮﻩ ﻋﻠﻴﻪ‪،‬‬
‫ﻛﻘﻮﻟﻪ ﺃﻭ ﻟﺘﻌﻮﺩﻥ ﰲ ﻣﻠﺘﻨﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﻳﻨﺼﺐ ﻣﺎ ﺑﻌﺪ ﺃﻭ ﻟﻴﺆﺫﻥ ﻧﺼﺒﻪ ﺑﺎﻻﻧﻘﻄﺎﻉ‬
‫ﳑﺎ ﻗﺒﻠﻪ‪.‬‬
‫ﺫﻟﻚ ﳌﻦ ﺧﺎﻑ ﻣﻘﺎﻣﻲ ﻭﺧﺎﻑ ﻭﻋﻴﺪ‪ ،‬ﺃﻱ ﻣﻘﺎﻣﻪ ﺑﲔ ﻳﺪﻱ ﻭﻣﺎ ﺃﻭﻋﺪﺕ ﺑﻪ ﻣﻦ‬
‫ﻋﺼﺎﱐ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻘﹶﻰ ﻣِﻦ ﻣ‪‬ﺎ ٍﺀ‬
‫ﻣِﻦ ‪‬ﻭﺭ‪‬ﺍِﺋ ِﻪ ‪‬ﺟ ‪‬ﻬ‪‬ﻨﻢ‪ ‬ﻭ‪‬ﻳ ‪‬‬ ‫‪Ò‬‬ ‫ﺏ ﹸﻛ ﱡﻞ ‪‬ﺟﺒ‪‬ﺎ ٍﺭ ‪‬ﻋﻨِﻴ ٍﺪ‬
‫﴿ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻔ‪‬ﺘﺤ‪‬ﻮﺍ ‪‬ﻭﺧ‪‬ﺎ ‪‬‬
‫ﺖ‬
‫ﺕ ﻣِﻦ ﹸﻛ ﱢﻞ ‪‬ﻣﻜﹶﺎ ٍﻥ ‪‬ﻭﻣ‪‬ﺎ ﻫ‪ ‬ﻮ ِﺑ ‪‬ﻤ‪‬ﻴ ٍ‬
‫ﺠ ‪‬ﺮﻋ‪‬ﻪ‪ ‬ﻭ ﹶﻻ ‪‬ﻳﻜﹶﺎ ‪‬ﺩ ‪‬ﻳﺴِﻴ ‪‬ﻐ ‪‬ﻪ ‪‬ﻭ‪‬ﻳ ﹾﺄﺗِﻴ ِﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫‪‬ﻳ‪‬ﺘ ‪‬‬ ‫‪Ò‬‬ ‫ﺻﺪِﻳ ٍﺪ‬
‫‪‬‬
‫ﺕ ِﺑ ِﻪ‬
‫‪‬ﻣﹶﺜﻞﹸ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ‪‬ﺮﻣ‪‬ﺎ ٍﺩ ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﺪ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻭﻣِﻦ ‪‬ﻭﺭ‪‬ﺍِﺋ ِﻪ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﹶﻏﻠِﻴﻆﹲ‬
‫ﺪ﴾‬
‫ﺍﹾﻟ‪‬ﺒﻌِﻴ ‪‬‬ ‫ﻼﻝﹸ‬
‫ﻀﹶ‬‫ﻚ ﻫ‪ ‬ﻮ ﺍﻟ ‪‬‬
‫ﺴﺒ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﺫِﻟ ‪‬‬
‫ﻒ ﱠﻻ ‪‬ﻳ ﹾﻘ ِﺪﺭ‪‬ﻭ ﹶﻥ ِﻣﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺻ ٍ‬
‫ﺢ ﻓِﻲ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﻋ‪‬ﺎ ِ‬
‫ﺍﻟﺮ‪‬ﻳ ‪‬‬
‫]ﺍﻵﻳﺎﺕ‪.[١٨-١٥ :‬‬
‫﴿ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻔ‪‬ﺘﺤ‪‬ﻮﺍ﴾ ﺃﻱ‪ :‬ﺍﺳﺘﻨﺼﺮ ﺍﻟﺮﺳﻞ‪ ،‬ﺳﺄﻟﻮﺍ ﺍﷲ ﺃﻥ ﻳﻔﺘﺢ ﳍﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ‬
‫ﺍﺳﺘﻔﺘﺎﺡ ﺍﻟﻜﻔﺎﺭ ﺑﺎﻟﺒﻼﺀ‪ ،‬ﻭﻋﻨﻴﺪ ﻣﻌﺎﻧﺪ ﻷﻣﺮ ﺍﷲ‪.‬‬
‫﴿ﻣِﻦ ‪‬ﻭﺭ‪‬ﺍِﺋ ِﻪ﴾ ﺃﻱ‪ :‬ﺃﻣﺎﻣﻪ ﻭﻭﺭﺍﺀﻩ ﻳﻜﻮﻥ ﺧﻠﻒ ﻭﻗﺪﺍﻡ‪ ،‬ﻭﺇﳕﺎ ﻣﻌﻨﺎﻩ‪ :‬ﻣﺎ ﺗﻮﺍﺭﻯ‬
‫ﻋﻨﻚ ﺃﻱ‪ :‬ﺍﺳﺘﺘﺮ‪ ،‬ﻭﺍﻟﺼﺪﻳﺪ ﺍﻟﻘﻴﺊ )ﻭﺍﻟﺪﻡ(‪ ،‬ﺃﻱ‪ :‬ﻳﺴﻘﻰ ﺍﻟﺼﺪﻳﺪ ﻣﻜﺎﻥ ﺍﳌﺎﺀ ﻛﺄﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﳚﻌﻞ ﻣﺎﺅﻩ ﺻﺪﻳﺪﺍ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺘﺸﺒﻴﻪ ﺃﻱ ﻳﺴﻘﻰ ﻣﺎﺀ ﻛﺄﻧﻪ ﺍﻟﺼﺪﻳﺪ‪،‬‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪٩٨‬‬
‫ﺠ ‪‬ﺮﻋ‪‬ﻪ‪ ﴾‬ﺃﻱ‪ :‬ﻳﺄﺧﺬﻩ ﰲ ﻓﻤﻪ ﺟﺮﻋﺎ ﴿ ‪‬ﻭ ﹶﻻ ‪‬ﻳﻜﹶﺎ ‪‬ﺩ ‪‬ﻳﺴِﻴ ‪‬ﻐ ‪‬ﻪ﴾ ﺃﻱ ﻳﺒﺘﻠﻌﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪:‬‬ ‫﴿‪‬ﻳ‪‬ﺘ ‪‬‬
‫ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﻻ ﻳﻜﺎﺩ ﻓﻴﻤﺎ ﻗﺪ ﻓﻌﻞ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﻦ ﻳﻘﻮﻝ ﻓﻬﻮ ﻳﺴﻴﻐﻪ‪ ،‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﻻ‬
‫ﺕ ﻣِﻦ ﹸﻛ ﱢﻞ ‪‬ﻣﻜﹶﺎ ٍﻥ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻱ‪:‬‬ ‫ﻳﻘﺎﺭﺑﻪ ﻭﺇﳕﺎ ﻳﻀﻄﺮ ﺇﱃ ﺫﻟﻚ‪ ﴿ ،‬ﻭ‪‬ﻳ ﹾﺄﺗِﻴ ِﻪ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ‪‬‬
‫ﻳﺄﺗﻴﻪ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻣﻦ ﺧﻠﻔﻪ ﻭﻋﻦ ﳝﻴﻨﻪ ﻭﻋﻦ ﴰﺎﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ ﻣﻦ‬
‫ﺟﺴﺪﻩ ﺣﱴ ﺃﻃﺮﺍﻑ ﺷﻌﺮﻩ‪ ،‬ﻭﻣﺎ ﻫﻮ ﲟﻴﺖ ﺃﻱ‪ :‬ﻻ ﻳﻘﻀﻰ ﻋﻠﻴﻪ ﺑﺎﳌﻮﺕ ﻓﻴﺴﺘﺮﻳﺢ ﴿ ‪‬ﻭﻣِﻦ‬
‫‪‬ﻭﺭ‪‬ﺍِﺋ ِﻪ﴾ ﺃﻱ‪ :‬ﻗﺪﺍﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻣﺎ ﻭﺭﺍﺀ ﻣﺎ ﻳﻌﺪ ﺭﺑﻪ ﻋﺬﺍﺏ ﻏﻠﻴﻆ‪ ،‬ﻓﺎﳍﺎﺀ ﻋﻠﻰ‬
‫ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﰲ ﺍﻟﻘﻮﻝ ﺍﻟﺜﺎﱐ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫﴿ ‪‬ﻣﹶﺜﻞﹸ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ﴾ ﺍﳌﺜﻞ ﺭﻓﻊ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳋﱪ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ‬
‫ﻭﻓﻴﻤﺎ ﻳﻘﺺ ﻋﻠﻴﻜﻢ ﻣﺜﻞ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ ﴿ :‬ﹶﻛ ‪‬ﺮﻣ‪‬ﺎ ٍﺩ﴾ ﺍﳋﱪ ﻋﻠﻰ ﺣﺬﻑ‬
‫ﻢ﴾‬ ‫ﻣﻀﺎﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻣﺜﻞ ﺃﻋﻤﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﺜﻞ ﺭﻣﺎﺩ ﻫﺬﻩ ﺻﻔﺘﻪ‪ ،‬ﻭﻗﻴﻞ ﴿ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬‬
‫ﺑﺪﻝ ﻣﻦ ﻣﺜﻞ‪ ،‬ﻭﻛﺮﻣﺎﺩ ﺍﳋﱪ‪ ،‬ﻭﻗﻴﻞ‪﴿ :‬ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ﴾ ﺍﺑﺘﺪﺍﺀ ﺛﺎﻥ‪ ،‬ﻭﻛﺮﻣﺎﺩ ﺧﱪﻩ‪ ،‬ﻭﺍﳉﻤﻠﺔ‬
‫ﺧﱪ ﻋﻦ ﻣﺜﻞ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﻜﻼﻡ ﳊﺴﻦ ﺧﻔﺾ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﺬﻳﻦ ﻭﻫﻮ ﺑﺪﻝ‬
‫ﺍﺷﺘﻤﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﳌﻌﲎ؛ ﻷﻥ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﳌﺨﱪ ﻋﻨﻬﻢ ﻓﺎﻟﻘﺼﺪ ﺇﱃ ﺍﻟﺬﻳﻦ‪.‬‬
‫ﻭﻣﺜﻞ ﻣﻔﺨﻢ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺃﻋﻤﺎﳍﻢ‪) ،‬ﻓﺎﻟﺬﻳﻦ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭ)ﺃﻋﻤﺎﳍﻢ(‬
‫ﺍﺑﺘﺪﺍﺀ ﺛﺎﻥ ﻭ)ﻛﺮﻣﺎﺩ( ﺧﱪﻩ ﻭﺍﳉﻤﻠﺔ ﺧﱪ ﻋﻦ ﺍﻟﺬﻳﻦ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺟﻌﻠﺖ ﺃﻋﻤﺎﳍﻢ ﺭﻓ ‪‬ﻌﺎ‬
‫ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﺬﻳﻦ ﻋﻠﻰ ﺍﳌﻌﲎ‪ ،‬ﻭﻛﺮﻣﺎﺩ ﺧﱪ ﺍﻟﺬﻳﻦ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﻋﻤﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‬
‫ﻛﺮﻣﺎﺩ ﻫﺬﻩ ﺻﻔﺘﻪ‪.‬‬
‫ﻒ﴾ ﺃﻱ‪ :‬ﺭﳛﻪ ﻋﺎﺻﻒ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻣﺮﺭﺕ ﺑﺮﺟﻞ ﻗﺎﺋﻢ‬ ‫ﺻ ٍ‬‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓِﻲ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﻋ‪‬ﺎ ِ‬
‫ﺃﺑﻮﻩ‪ ،‬ﰒ ﲢﺬﻑ ﺍﻷﺏ ﺇﺫﺍ ﻋﻠﻢ ﺍﳌﻌﲎ‪ ،‬ﻭﻗﻴﻞ ﺗﻘﺪﻳﺮﻩ‪ :‬ﰲ ﻳﻮﻡ ﺫﻱ ﻋﺼﻮﻑ‪ ﴿ ،‬ﱠﻻ ‪‬ﻳ ﹾﻘ ِﺪﺭ‪‬ﻭ ﹶﻥ‬
‫ﺴﺒ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻲ ٍﺀ﴾ ﺃﻱ‪ :‬ﻻ ﳚﺪﻭﻥ ﳌﺎ ﻋﻤﻠﻮﺍ ﺛﻮﺍﺑﺎ‪ ،‬ﺫﻟﻚ ﻫﻮ ﺍﻟﻀﻼﻝ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﺃﻱ‬ ‫ِﻣﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﺍﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ‪.‬‬
‫‪٩٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺨ ﹾﻠ ٍﻖ‬
‫ﺕ ِﺑ ‪‬‬
‫ﺸﹾﺄ ‪‬ﻳ ﹾﺬ ِﻫ‪‬ﺒ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﹾﺄ ِ‬
‫ﺽ ﺑِﺎﻟﹾﺤ ‪‬ﻖ ﺇِﻥ ‪‬ﻳ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﷲ ‪‬ﺧﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫﴿ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﺃ ﱠﻥ ﺍ َ‬
‫ﻀ ‪‬ﻌﻔﹶﺎ ُﺀ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻜ‪‬ﺒﺮ‪‬ﻭﺍ‬
‫ﷲ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ ﹶﻓﻘﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﷲ ِﺑ ‪‬ﻌﺰِﻳ ٍﺰ ‪ Ò‬ﻭ‪‬ﺑ ‪‬ﺮﺯ‪‬ﻭﺍ ِ‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫‪‬ﺟﺪِﻳ ٍﺪ ‪ Ò‬ﻭﻣ‪‬ﺎ ﹶﺫِﻟ ‪‬‬
‫ﷲ‬
‫ﷲ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻮ ‪‬ﻫﺪ‪‬ﺍﻧ‪‬ﺎ ﺍ ُ‬
‫ﺏﺍِ‬
‫ِﺇﻧ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺗ‪‬ﺒﻌ‪‬ﺎ ﹶﻓ ‪‬ﻬ ﹾﻞ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ‪‬ﻣ ‪‬ﻐﻨ‪‬ﻮ ﹶﻥ ‪‬ﻋﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ‪‬ﻋﺬﹶﺍ ِ‬
‫ﺺ﴾]ﺍﻵﻳﺎﺕ‪.[٢١-١٩ :‬‬
‫ﺻ‪‬ﺒ ‪‬ﺮﻧ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻟﻨ‪‬ﺎ ﻣِﻦ ‪‬ﻣﺤِﻴ ٍ‬
‫ﹶﻟ ‪‬ﻬ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﺳﻮ‪‬ﺍﺀٌ ‪‬ﻋﹶﻠ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ‪‬ﺟ ِﺰ ‪‬ﻋﻨ‪‬ﺎ ﹶﺃ ‪‬ﻡ ‪‬‬
‫ﺕ﴾ ﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻧﻪ ﺧﻠﻘﻬﺎ ﺑﻘﻮﻟﻪ ﻭﻛﻼﻣﻪ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﻖ ﻭﻗﺮﺃ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫﴿ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫ﺍﻟﻜﺴﺎﺋﻲ ﺧﺎﻟﻖ ﺑﺎﻷﻟﻒ‪ ،‬ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﺑﺎﳉﺮ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺧﻠﻖ ﺑﻐﲑ ﺃﻟﻒ‪.‬‬
‫ﺧﻠﻖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻧﺼ‪‬ﺒﺎ ﺇﻻ ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﻻ ﻳﻈﻬﺮ ﰲ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻴﺎﺀ ﻓﻴﻬﻤﺎ ﻏﲑ ﺃﹰﺻﻠﻴﺔ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﻋﻠﻰ ﻓﺎﻋﻞ ﻓﻸ‪‬ﺎ ﲢﺘﻮﻱ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﻔﻌﻞ ﻭﻣﻌﲎ‬
‫ﺍﳌﺪﺡ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﻋﻠﻰ ﻓﻌﻞ ﻓﻸﻥ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻨﻪ ﺟﺎﺀ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﳓﻮ ﴿ﺧﻠﻖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﺑﻐﲑ ﻋﻤﺪ ﺗﺮﻭﻬﻧﺎ﴾)‪ (١‬ﻣﻦ ﻧﻈﺎﺋﺮ ﻟﺬﻟﻚ‪.‬‬
‫ﺸ ﹾﺄ ‪‬ﻳ ﹾﺬ ِﻫ ‪‬ﺒ ﹸﻜ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﳝﻴﺘﻜﻢ ﻭﻳﺄﺕ ﻣﻦ ﺑﻌﺪﻛﻢ ﻣﻦ ﻳﻌﺒﺪﻩ ﻭﻻ ﻳﺸﺮﻙ ﺑﻪ‬ ‫﴿ﺇِﻥ ‪‬ﻳ ‪‬‬
‫ﺷﻴﺌﺎ‪ ،‬ﻭﻣﺎ ﺇﺫﻫﺎﺑﻜﻢ ﻭﺇﺗﻴﺎﻥ ﺧﻠﻖ ﺟﺪﻳﺪ ﻋﻠﻰ ﺍﷲ ﲟﻤﺘﻨﻊ‪ ﴿ ،‬ﻭ‪‬ﺑ ‪‬ﺮﺯ‪‬ﻭﺍ﴾ ﺃﻱ‪ :‬ﻇﻬﺮﻭﺍ‪ ،‬ﺃﻱ‪:‬‬
‫ﻳﺒﻌﺜﻬﻢ ﺍﷲ ﻭﳚﻤﻌﻬﻢ‪ ﴿ ،‬ﺟﻤِﻴﻌ‪‬ﺎ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺍﳌﻀﻤﺮ ﰲ ﻳﺮﺯﻕ‪ ،‬ﺇﻧﺎ ﻛﻨﺎ ﻟﻜﻢ‬
‫ﺗﺒﻌﺎ ﺃﻱ‪ :‬ﺃﺗﺒﻌﻨﺎﻛﻢ ﻓﻴﻤﺎ ﺩﻋﻮﲤﻮﻧﺎ ﺇﻟﻴﻪ‪) ،‬ﻭﺗﺒﻊ( ﲨﻊ ﺗﺎﺑﻊ ﻣﺜﻞ ﻏﺎﻳﺐ ﻭﻏﻴﺐ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ ﺳ‪‬ﻤﻲ ﺑﻪ ﺃﻱ‪ :‬ﻛﻨﺎ ﺫﻭﻱ ﺗﺒﻊ‪ ،‬ﻭﺍﻟﻀﻌﻔﺎﺀ ﺍﻷﺗﺒﺎﻉ‪ ،‬ﻭﺍﳌﺴﺘﻜﱪﻭﻥ ﺍﳌﺘﺒﻌﻮﻥ‪،‬‬
‫ﻓﻬﻞ ﺃﻧﺘﻢ ﻣﻐﻨﻮﻥ ﻋﻨﺎ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺷﻲﺀ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻟﻮ ﺃﺭﺷﺪﻧﺎ ﺍﷲ ﻷﺭﺷﺪﻧﺎﻛﻢ‪.‬‬
‫ﻗﻮﻟﻪ‪ ﴿ :‬ﺳﻮ‪‬ﺍﺀٌ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ‪‬ﺟ ِﺰ ‪‬ﻋﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺃﻡ ﺻﱪﻧﺎ ﻋﻠﻴﻪ‪ ،‬ﻣﺎ ﻟﻨﺎ ﻣﻬﺮﺏ ﻭﻻ‬
‫ﻣﻌﺪﻝ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻭ﴿ ‪‬ﺳﻮ‪‬ﺍﺀٌ﴾ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭ﴿ﹶﺃ ‪‬ﺟ ِﺰ ‪‬ﻋﻨ‪‬ﺎ﴾ ﰲ ﻣﻮﺿﻊ ﺍﳋﱪ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﺃﻟﻒ‬
‫ﺍﻻﺳﺘﻔﻬﺎﻡ ﻣﻊ ﺍﻟﺘﺴﻮﻳﺔ ﻋﻠﻰ ﻣﺎﺽ ﺩﺧﻠﺘﻢ ﺃﻡ ﺑﻌﺪﻫﺎ ﻋﻠﻰ ﻣﺎﺽ ﺃﻭ ﻋﻠﻰ ﻣﺴﺘﻘﺒﻞ ﺃﻭ ﻋﻠﻰ‬
‫ﲨﻠﺔ ﳓﻮ‪﴿ :‬ﹶﺃ ‪‬ﻡ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﺻ‪‬ﺎ ِﻣﺘ‪‬ﻮ ﹶﻥ﴾)‪.(٢‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ ﺁﻳﺔ‪.١٠:‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ :‬ﺁﻳﺔ‪.١٩٣‬‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪١٠٠‬‬
‫ﻭﺇﺫﺍ ﺃﺩﺧﻠﺖ ﺍﻷﻟﻒ ﺑﻌﺪ ﺍﻟﺘﺴﻮﻳﺔ ﻋﻠﻰ ﺍﺳﻢ ﺟﺌﺖ ﺑﺄﻭ ﺑﲔ ﺍﻻﲰﲔ‪ ،‬ﳓﻮ ﺳﻮﺍﺀ‬
‫ﻋﻠﻲ ﺃﺯﻳﺪ ﻋﻨﺪﻙ ﺃﻭ ﻋﻤﺮﻭ‪ ،‬ﻭﺇﻥ ﱂ ﺗﺪﺧﻞ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺟﺌﺖ ﺑﺎﻟﻮﺍﻭ ﺑﲔ ﺍﻻﲰﲔ‪ ،‬ﳓﻮ‬
‫ﺳﻮﺍﺀ ﻋﻠﻲ ﺯﻳﺪ ﻭﻋﻤﺮﻭ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭ ‪‬ﻭﻋ‪‬ﺪ‪‬ﺗ ﹸﻜ ‪‬ﻢ‬
‫ﷲ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪﻛﹸ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫ﻀ ‪‬ﻲ ﺍﻷ ‪‬ﻣ ‪‬ﺮ ِﺇ ﱠﻥ ﺍ َ‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ ﹶﻟﻤ‪‬ﺎ ﻗﹸ ِ‬
‫﴿ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﻟ ‪‬‬
‫ﻼ‬
‫ﺠ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ﻟِﻲ ﹶﻓ ﹶ‬
‫ﹶﻓﹶﺄ ‪‬ﺧ ﹶﻠ ﹾﻔ‪‬ﺘ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻟ ‪‬ﻲ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﺳ ﹾﻠﻄﹶﺎ ٍﻥ ِﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮﺗ‪‬ﻜﹸ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ‪‬‬
‫ﺼ ِﺮ ِﺧ ‪‬ﻲ ِﺇﻧ‪‬ﻲ ﹶﻛ ﹶﻔ ‪‬ﺮﺕ‪ِ ‬ﺑﻤ‪‬ﺎ‬
‫ﺼ ِﺮ ِﺧﻜﹸ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ِﺑﻤ‪ ‬‬
‫ﺴﻜﹸﻢ ﻣ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ِﺑﻤ‪ ‬‬
‫‪‬ﺗﻠﹸﻮﻣ‪‬ﻮﻧِﻲ ‪‬ﻭﻟﹸﻮﻣ‪‬ﻮﺍ ﹶﺃ‪‬ﻧ ﹸﻔ ‪‬‬
‫ﲔ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﹶﺃﻟِﻴﻢ‪]﴾‬ﺍﻵﻳﺔ‪[٢٢ :‬‬
‫ﹶﺃ ‪‬ﺷ ‪‬ﺮ ﹾﻛ‪‬ﺘﻤ‪‬ﻮ ِﻥ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ِﺇ ﱠﻥ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﷲ‬
‫ﻀ ‪‬ﻲ ﺍﻷ ‪‬ﻣ ‪‬ﺮ﴾‪ :‬ﻓﺮﻍ ﻣﻨﻪ ﻓﺪﺧﻞ ﺃﻫﻞ ﺍﳉﻨﺔ ﺍﳉﻨﺔ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻨﺎﺭ‪ِ﴿ ،‬ﺇ ﱠﻥ ﺍ َ‬ ‫﴿ﻗﹸ ِ‬
‫ﺤ ‪‬ﻖ﴾ ﺃﻱ‪ :‬ﻭﻋﺪ ﻣﻦ ﺃﻃﺎﻋﻪ ﺍﳉﻨﺔ ﻭﻣﻦ ﻋﺼﺎﻩ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺣﻘﺎ‪،‬‬ ‫‪‬ﻭ ‪‬ﻋ ‪‬ﺪﻛﹸ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﹾﻟ ‪‬‬
‫﴿ ‪‬ﻭ ‪‬ﻭﻋ‪‬ﺪ‪‬ﺗ ﹸﻜ ‪‬ﻢ﴾ ﻓﻠﻢ ﺃﻑ ﻟﻜﻢ ﻭﻣﺎ ﺃﻇﻬﺮﺕ ﻟﻜﻢ ﺣﺠﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻛﺎﻥ ﱄ ﻋﻠﻴﻜﻢ ﻣﻠﻜﺔ‬
‫ﺁﺧﺬﻛﻢ ‪‬ﺎ ﺇﻻ ﺃﻥ ﺃﻏﻮﻳﺘﻜﻢ ﻓﺎﺗﺒﻌﺘﻤﻮﱐ‪ ،‬ﻭﻗﻴﻞ ﺯﻳﻨﺖ ﻟﻜﻢ ﻓﺎﺗﺒﻌﺘﻢ ﺷﻬﻮﺍﺗﻜﻢ ﻭ)ﺃﻥ( ﰲ‬
‫ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﺍﺳﺘﺜﻨﺎﺀ ﻟﻴﺲ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﻭﻣﺎ ﺃﻧﺎ ﲟﺼﺮﺧﻜﻢ ﺃﻱ‪ :‬ﲟﻐﻴﺜﻜﻢ‪ ،‬ﺇﱐ ﻛﻔﺮﺕ‬
‫ﲟﺎ ﺃﺷﺮﻛﺘﻤﻮﱐ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻳﻌﲏ ﺑﺎﷲ ﻓﺠﻌﻞ )ﻣﺎ( ﰲ ﻣﺬﻫﺐ ﻣﺎ ﻳﺆﺩﻱ ﻋﻦ ﺍﻻﺳﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺇﱐ ﻛﻔﺮﺕ ﺑﺸﺮﻛﻜﻢ ﺃﻳﻬﺎ ﺍﻟﺘﺒﺎﻉ ﺇﻳﺎﻱ ﺑﺎﷲ‪.‬‬
‫ﺸ ‪‬ﺮ ِﻛﻜﹸ ‪‬ﻢ﴾)‪ ،(١‬ﻣﻦ ﻗﺒﻞ ﺃﻱ‪ :‬ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺇﻥ‬ ‫ﻗﺎﻝ ﺍﷲ‪ ﴿ :‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻳ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ ِﺑ ِ‬
‫ﺍﻟﻈﺎﳌﲔ ﺃﻱ‪ :‬ﺍﳌﺸﺮﻛﲔ ﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ‪ ،‬ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﺇﺑﻠﻴﺲ ﻭﻣﺎ ﻳﻘﻮﻟﻪ ﰲ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﲢﺬﻳ ‪‬ﺮﺍ ﻣﻦ ﺇﻏﻮﺍﺋﻪ‪.‬‬
‫ﻗﺮﺃ ﲪﺰﺓ ﴿ﲟﺼﺮﺧﻲ﴾ ﺑﻜﺴﺮ ﺍﻟﻴﺎﺀ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺤﻬﺎ‪ ،‬ﻓﻤﻦ ﻓﺘﺢ ﺍﻟﻴﺎﺀ ﻓﺄﺻﻠﻬﺎ‬
‫ﻳﺎﺀﺍﻥ‪ ،‬ﻳﺎﺀ ﺍﳉﻤﻊ ﻭﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻓﺘﺤﺖ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻭﺃﺻﻞ ﻫﺬﻩ ﺍﻟﻴﺎﺀ ﺍﻟﻔﺘﺤﺔ‪،‬‬
‫ﻭﺇﳕﺎ ﺍﺳﻜﻨﺖ ﺍﺳﺘﺨﻔﺎﻓﺎ ﻓﺈﺫﺍ ﺳﻜﻦ ﻣﺎ ﻗﺒﻠﻬﺎ ﺭﺩﺕ ﺇﻟﻴﻬﺎ ﺣﺮﻛﺘﻬﺎ ﺍﻟﱵ ﻛﺎﻧﺖ ﳍﺎ ﻛﻘﻮﻟﻪ‪:‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻓﺎﻃﺮ‪ :‬ﺁﻳﺔ‪.١٤‬‬

‫‪١٠١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻱ﴾)‪ (١‬ﻭﻣﺎ ﺃﺷﺒﻬﻪ‪.‬‬

‫﴿ ﹶﻓ ‪‬ﻤ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﺪ‪‬ﺍ ‪‬‬
‫ﻭﻣﻦ ﻛﺴﺮ ﺍﻟﻴﺎﺀ ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﲪﺰﺓ ﻭ‪‬ﺎ ﻗﺮﺃ ﺍﻷﻋﻤﺶ ﻭﳛﲕ ﺑﻦ ﻭﺛﺎﺏ‪ ،‬ﻓﺎﻷﺻﻞ‬
‫ﻋﻨﺪﻩ ﰲ ﻣﺼﺮﺧﻲ ﺛﻼﺙ ﻳﺎﺀﺍﺕ‪ :‬ﻳﺎﺀ ﺍﳉﻤﻊ‪ ،‬ﻭﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﻭﻳﺎﺀ ﺯﻳﺪﺕ ﻟﻠﻤﺪ ﻛﻤﺎ ﺯﻳﺪ‬
‫ﰲ ‪‬ﻲ؛ ﻷﻥ ﻳﺎﺀ ﺍﳌﺘﻜﻠﻢ‪ ،‬ﻛﻬﺎﺀ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻭﻗﺪ ﺯﺍﺩﻭﺍ ﻳﺎﺀ ﻣﻊ ﺗﺎﺀ ﺍﳌﺆﻧﺚ ﺣﻴﺚ ﻛﺎﻧﺖ‬
‫ﲟﻨـﺰﻟﺔ ﻫﺎﺀ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺖ ﻭﻣﺎ ﺃﺧﻄﺄﺕ ﺍﻟﺮﻣﻴﻪ‬
‫‪‬ﺭ ‪‬ﻣ ‪‬ﻴﺘِﻴﻪ ﻓﺄﺻﺒ ِ‬
‫ﰒ ﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ ﺍﻟﱵ ﻟﻠﻤﺪ‪ ،‬ﻭﺑﻘﻴﺖ ﺍﻟﻴﺎﺀ ﺍﳌﺸﺪﺩﺓ ﻣﻜﺴﻮﺭﺓ ﻛﻤﺎ ﲢﺬﻑ ﺍﻟﻴﺎﺀ ﻣﻦ‬
‫‪‬ﻲ ﻭﺗﺒﻘﻰ ﺍﳍﺎﺀ ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻭﻗﺪ ﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﺍﺳﺘﻌﻤﺎﻝ ﺫﻟﻚ ﻟﺜﻘﻞ ﺍﻟﻜﺴﺮﺓ ﻋﻠﻰ ﺍﻟﻴﺎﺀ‪.‬‬
‫ﻓﺎﻟﻘﺮﺍﺀﺓ ﺑﻜﺴﺮ ﺍﻟﻴﺎﺀ ﻓﻴﻬﺎ ﺑ‪‬ﻌﺪ ﻣﻦ ﺟﻬﺔ ﺍﻻﺳﺘﻌﻤﺎﻝ‪ ،‬ﻭﻫﻲ ﺣﺴﻨﺔ ﻋﻠﻰ ﻛﻞ‬
‫ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻟﻜﻦ ﺍﻷﺻﻞ ﺇﺫﺍ ﻃﺮﺡ ﺻﺎﺭ ﺍﺳﺘﻌﻤﺎﻟﻪ ﻣﻜﺮﻭ ‪‬ﻫﺎ ﺑﻌﻴ ‪‬ﺪﺍ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﻗﻄﺮﺏ ﺃ‪‬ﺎ‬
‫ﻟﻐﺔ ﰲ ﺑﲏ ﻳﺮﺑﻮﻉ ﻳﺰﻳﺪﻭﻥ ﻋﻠﻰ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﻳﺎﺀ‪ ،‬ﻭﺃﻧﺸﺪ‪:‬‬
‫ﻣﺎﺽ ﺇﺫﺍ ﻣﺎ ‪‬ﻫ ‪‬ﻢ ﺑﺎ ﹸﳌﻀِﻲ‬
‫ﰲ‬
‫ﻚ ﻳﺎ ﺛﺎ ٍ‬
‫ﻗـﺎﻝ ﳍﺎ ﻫﻞ ﻟ ِ‬
‫ﺿ ‪‬ﻲ‬
‫ﻗﺎﻟﺖ ﻟﻪ ﻣﺎ ﺃﻧﺖ ﺑﺎﳌﺮ ِ‬
‫ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺸﻌﺮ ﳑﺎ ﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ ﻭﻻ ﻳﻌﺮﻑ ﻗﺎﺋﻠﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ‬
‫ﺠﺮِﻱ ﻣِﻦ ‪‬ﺗ ‪‬‬
‫ﺕ ‪‬ﺗ ‪‬‬
‫ﺕ ‪‬ﺟﻨ‪‬ﺎ ٍ‬
‫﴿ ‪‬ﻭﺃﹸ ‪‬ﺩ ِﺧ ﹶﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﻼ ﹶﻛ ِﻠ ‪‬ﻤ ﹰﺔ‬
‫ﷲ ‪‬ﻣﹶﺜ ﹰ‬
‫ﺏﺍُ‬
‫ﺿ ‪‬ﺮ ‪‬‬
‫ﻒ ‪‬‬
‫ﻼﻡ‪ Ò ‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﺤ‪‬ﻴﺘ‪‬ﻬ‪ ‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺳ ﹶ‬
‫ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ِﺑِﺈ ﹾﺫ ِﻥ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﺗ ِ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ‪ Ò‬ﺗ ‪‬ﺆﺗِﻲ ﹸﺃ ﹸﻛ ﹶﻠﻬ‪‬ﺎ ﹸﻛ ﱠﻞ ِﺣ ٍ‬
‫ﲔ ِﺑِﺈ ﹾﺫ ِﻥ‬ ‫ﺻ ﹸﻠﻬ‪‬ﺎ ﺛﹶﺎِﺑﺖ‪ ‬ﻭ ﹶﻓ ‪‬ﺮ ‪‬ﻋﻬ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺮ ٍﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ٍﺔ ﹶﺃ ‪‬‬
‫ﺸ‪‬‬
‫ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ ﹶﻛ ‪‬‬
‫ﺠ ‪‬ﺮ ٍﺓ‬
‫ﺸ‪‬‬‫‪‬ﻭ ‪‬ﻣﹶﺜﻞﹸ ﹶﻛ ِﻠ ‪‬ﻤ ٍﺔ ‪‬ﺧﺒِﻴﹶﺜ ٍﺔ ﹶﻛ ‪‬‬ ‫‪Ò‬‬ ‫ﺱ ﹶﻟ ‪‬ﻌ ﱠﻠ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ‬
‫ﷲ ﺍﻷ ‪‬ﻣﺜﹶﺎ ﹶﻝ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﻀ ِﺮﺏ‪ ‬ﺍ ُ‬
‫‪‬ﺭ‪‬ﺑﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺽ ﻣ‪‬ﺎ ﹶﻟﻬ‪‬ﺎ ﻣِﻦ ﹶﻗﺮ‪‬ﺍ ٍﺭ﴾]ﺍﻵﻳﺎﺕ‪.[٢٦-٢٣ :‬‬
‫ﻕ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺖ ﻣِﻦ ﹶﻓ ‪‬ﻮ ِ‬
‫‪‬ﺧﺒِﻴﹶﺜ ٍﺔ ﺍ ‪‬ﺟ‪‬ﺘﱠﺜ ‪‬‬
‫ﻼ ‪‬ﻡ﴾ ﺍﺑﺘﺪﺍﺀ ﻭﺧﱪ‪ ،‬ﻭﺍﳍﺎﺀ ﻭﺍﳌﻴﻢ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻧﺎ ﰲ ﺗﺄﻭﻳﻞ‬
‫ﺤ‪‬ﻴﺘ‪‬ﻬ‪ ‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺳ ﹶ‬
‫﴿‪‬ﺗ ِ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﺁﻳﺔ‪.١٢٣‬‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪١٠٢‬‬
‫ﻓﺎﻋﻞ‪ ،‬ﺃﻱ‪ :‬ﳛﻴﻲ ﻓﻴﻬﺎ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻧﺎ ﰲ ﺗﺄﻭﻳﻞ ﻣﻔﻌﻮﻝ ﱂ‬
‫ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﺃﻱ‪ :‬ﳛﻴﻮﻥ ﺑﺎﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻌﲎ ﲢﻴﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ ﺑﺎﻟﺴﻼﻡ‪ ،‬ﻭﻟﻔﻆ ﺍﻟﻀﻤﲑ‬
‫ﺍﳋﻔﺾ؛ ﻹﺿﺎﻓﺔ ﺍﳌﺼﺪﺭ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﺬﻳﻦ ﻭﻫﻲ‬
‫ﺣﺎﻝ ﻣﻘﺪﺭﺓ‪ ،‬ﺃﻭ ﺣﺎﻝ ﻣﻦ ﺍﳌﻀﻤﺮ ﰲ ﺧﺎﻟﺪﻳﻦ ﻭﻻ ﻳﻜﻮﻥ ﺣﺎﻻ ﻣﻘﺪﺭﺓ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻨﻌﺖ ﳉﻨﺎﺕ‪ ،‬ﻣﺜﻞ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ‪.‬‬
‫ﻓﺄﻣﺎ ﴿ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ﴾ ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻻ ﻣﻦ ﺍﻟﺬﻳﻦ‪ ،‬ﺣﺎﻻ ﻣﻘﺪﺭﺓ‪ ،‬ﻭﳛﺘﻤﻞ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻧﻌﺘﺎ ﳉﻨﺎﺕ ﺃﻳﻀﺎ‪ ،‬ﻭﻳﻠﺰﻡ ﺇﻇﻬﺎﺭ ﺍﻟﻀﻤﲑ‪ ،‬ﻓﻴﻘﻮﻝ ﺧﺎﻟﺪﻳﻦ ﻫﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻇﻬﺮ؛ ﻷﻧﻪ ﺟﺮﻯ ﻧﻌﺘﺎ ﻟﻐﲑ ﻣﻦ ﻫﻮﻟﻪ‪ ،‬ﻭﺣﺴﻦ ﻛﻞ ﺫﻟﻚ؛ ﻷﻥ ﻓﻴﻪ ﺿﻤﲑﻳﻦ‪ ،‬ﺿﻤ ‪‬ﲑﺍ‬
‫ﺕ﴾‬ ‫ﻟﻠﺠﻨﺎﺕ ﻭﺿﻤﲑ ﻟﻠﺬﻳﻦ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﻧﻈﺎﺋﺮﻩ ﻓﻴﻘﺎﺱ ﻋﻠﻴﻪ ﻭﻣﺎ ﺷﺎ‪‬ﻪ‪ ،‬ﻭﻧﺼﺐ ﴿ ‪‬ﺟﻨ‪‬ﺎ ٍ‬
‫ﺃﺗﻰ ﻋﻠﻰ ﺣﺬﻑ ﺣﺮﻑ ﺍﳉﺮ‪ ،‬ﻭﻫﻮ ﻧﺎﺩﺭ ﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺩﺧﻠﺖ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺃﺩﺧﻠﺖ‬
‫ﺯﻳﺪ ﺍﻟﺪﺍﺭ‪ ،‬ﺗﺮﻳﺪ ﰲ ﺍﻟﺪﺍﺭ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺩﺧﻠﺖ ﻻ ﺗﺘﻌﺪﻯ ﺃﻥ ﻧﻘﻴﻀﻪ ﻻ ﻳﺘﻌﺪﻯ ﻭﻫﻮ‬
‫ﺧﺮﺟﺖ‪ ،‬ﻓﻜﻞ ﻓﻌﻞ ﻻ ﻳﺘﻌﺪﻯ ﻧﻘﻴﻀﻪ ﻻ ﻳﺘﻌﺪﻯ‪.‬‬
‫﴿ ﹶﻛ ِﻠ ‪‬ﻤ ﹰﺔ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ﴾ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻛﺸﺠﺮﺓ ﻃﻴﺒﺔ ﻳﻘﺎﻝ‪ :‬ﻫﻲ ﺍﻟﻨﺨﻠﺔ ﺃﺻﻠﻬﺎ‬
‫ﺛﺎﺑﺖ ﻭﻓﺮﻋﻬﺎ ﰲ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺛﺎﺑﺖ ﰲ ﻗﻠﺐ‬
‫ﲔ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻏﺪﻭﺓ‬ ‫ﺍﳌﺆﻣﻦ ﻭﻳﺮﻓﻊ ﺍﷲ ﺑﻪ ﻋﻤﻠﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪﴿ ،‬ﺗ ‪‬ﺆﺗِﻲ ﹸﺃ ﹸﻛ ﹶﻠﻬ‪‬ﺎ ﹸﻛ ﱠﻞ ِﺣ ٍ‬
‫ﻭﻋﺸﻴﺔ ﻛﺎﻓﻴﺔ‪ ،‬ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺃﻛﻞ ﺍﻟﻨﺨﻠﺔ ﺍﻟﻄﻠﻊ ﻭﺍﻟﺒﺴﺮ ﻭﺍﻟﺮﻃﺐ ﻭﺍﻟﺘﻤﺮ ﻓﻬﻮ ﺩﺍﺋﻢ ﻻ‬
‫ﲔ﴾ ﻫﺎﻫﻨﺎ ﺷﻬﺮﺍﻥ‪ ،‬ﻷﻥ ﻣﺪﺓ ﺇﻃﻌﺎﻡ ﺍﻟﻨﺨﻞ ﺷﻬﺮﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺳﺘﺔ ﺃﺷﻬﺮ‬ ‫ﻳﻨﻘﻄﻊ ﻭﻗﻴﻞ‪ِ ﴿ :‬ﺣ ٍ‬
‫ﻭﺫﻟﻚ ﺣﲔ ﺗﺼﺮﻡ ﺍﻟﻨﺨﻠﺔ ﺇﱃ ﺣﲔ ﺗﻄﻠﻊ‪ ،‬ﻭﻗﻴﻞ ﻛﻞ ﺳﻨﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﲨﻴﻊ ﻣﻦ‬
‫ﺷﺎﻫﺪﻧﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻳﺬﻫﺐ ﺇﱃ ﺃﻥ ﺍﳊﲔ ﻛﺎﻟﻮﻗﺖ ﻳﺼﻠﺢ ﳉﻤﻴﻊ ﺍﻷﺯﻣﺎﻥ ﻃﺎﻟﺖ ﺃﻭ‬
‫ﻗﺼﺮﺕ‪.‬‬
‫ﻭ﴿ﺍﻟﻜﻠﻤﺔ ﺍﳋﺒﻴﺜﺔ﴾ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻟﺸﺠﺮﺓ ﺍﳋﺒﻴﺜﺔ ﺍﳊﻨﻈﻠﺔ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻭﻋﻦ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﺮﻳﺪ ﺍﻟﺜﻮﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻜﺸﻮﺕ‪ ،‬ﻭﺍﺟﺘﺜﺖ ﺍﺳﺘﺆﺻﻠﺖ ﻭﻗﻄﻌﺖ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﳉﻨﺔ‬
‫ﺃﻱ‪ :‬ﺃﺧﺬﺕ ﺟﺜﺘﻬﺎ‪ ،‬ﻭﺍﻟﻘﺮﺍﺭ ﺍﻷﺻﻞ‪ ،‬ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺸﺮﻙ ﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﻭﻻ ﻳﻘﺒﻞ‬
‫ﺍﷲ ﻣﻌﻪ ﻋﻤﻼ‪.‬‬
‫‪١٠٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻀ ﱡﻞ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﻓِﻲ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻭﻳ‪ِ ‬‬
‫ﺖ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﷲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ﺍﻟﺜﱠﺎِﺑ ِ‬
‫﴿ﻳ‪‬ﹶﺜ‪‬ﺒﺖ‪ ‬ﺍ ُ‬
‫ﷲ ﹸﻛ ﹾﻔﺮ‪‬ﺍ ‪‬ﻭﹶﺃ ‪‬ﺣ ﱡﻠﻮﺍ‬
‫ﺖﺍ ِ‬
‫ﷲ ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪ Ò‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺑ ‪‬ﺪﻟﹸﻮﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬
‫ﲔ ‪‬ﻭ‪‬ﻳ ﹾﻔ ‪‬ﻌﻞﹸ ﺍ ُ‬
‫ﷲ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺍُ‬
‫ﻀﻠﱡﻮﺍ‬
‫ﷲ ﹶﺃ‪‬ﻧﺪ‪‬ﺍﺩ‪‬ﺍ ﱢﻟ‪‬ﻴ ِ‬
‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ِ‬ ‫‪Ò‬‬ ‫ﺲ ﺍﹾﻟ ﹶﻘﺮ‪‬ﺍ ‪‬ﺭ‬
‫ﺼ ﹶﻠ ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻭِﺑ ﹾﺌ ‪‬‬
‫‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻳ ‪‬‬ ‫‪Ò‬‬ ‫ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ﺩ‪‬ﺍ ‪‬ﺭ ﺍﹾﻟ‪‬ﺒﻮ‪‬ﺍ ِﺭ‬
‫ﲑﻛﹸ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻟﻨ‪‬ﺎ ِﺭ﴾]ﺍﻵﻳﺎﺕ‪.[٣٠-٢٧:‬‬
‫ﺼ‪‬‬
‫ﻋ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻠ ِﻪ ﹸﻗ ﹾﻞ ‪‬ﺗ ‪‬ﻤ‪‬ﺘﻌ‪‬ﻮﺍ ﹶﻓِﺈ ﱠﻥ ‪‬ﻣ ِ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭﻓِﻲ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ﴾ ﺃﻱ‪ :‬ﰲ‬
‫ﺖ﴾ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ِ﴿ ،‬ﻓﻲ ﺍﹾﻟ ‪‬‬ ‫﴿ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ﺍﻟﺜﱠﺎِﺑ ِ‬
‫ﺍﻟﻘﱪ ﺇﺫﺍ ﺃﺗﺎﻩ ﺍﳌﻠﻚ ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺭﺑﻚ ﻭﻣﺎ ﺩﻳﻨﻚ ﻭﻣﻦ ﻧﺒﻴﻚ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﺭﰊ ﺍﷲ‪ ،‬ﻭﺩﻳﲏ‬
‫ﲔ﴾ ﻋﻦ ﻗﻮﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻳﻔﻌﻞ ﺍﷲ‬ ‫ﷲ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﻀ ﱡﻞ ﺍ ُ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻧﺒﻴﻲ ﳏﻤﺪ ‪﴿ :‬ﻳ ِ‬
‫ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﺃﻱ ﻻ ﺗﻨﻜﺮ ﻟﻪ ﻗﺪﺭﺓ‪ ،‬ﻭﻻ ﻳﺴﺄﻝ ﻋﻤﺎ ﻳﻔﻌﻞ‪﴿ ،‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ِﺇﻟﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ﴾ ﻫﺆﻻﺀ‬
‫ﻛﻔﺎﺭ ﻗﺮﻳﺶ‪ ،‬ﺃﺳﻜﻨﻬﻢ ﺍﷲ ﺣﺮﻣﻪ ﻭﺃﺗﺎﻫﻢ ﻧﻌﻤﻪ ﻓﺒﺪﻟﻮﺍ ﺫﻟﻚ ﻛﻔﺮﺍ‪ ،‬ﻭﺃﺣﻠﻮﺍ ﻗﻮﻣﻬﻢ ﺩﺍﺭ‬
‫ﺍﻟﺒﻮﺍﺭ‪ ،‬ﺃﻱ‪ :‬ﺃﻧـﺰﻟﻮﺍ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻫﻢ ﺩﺍﺭ ﺍﳍﻼﻙ‪ ،‬ﻭ﴿ ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬ﻬ ‪‬ﻢ ﺩ‪‬ﺍ ‪‬ﺭ ﺍﹾﻟ‪‬ﺒﻮ‪‬ﺍ ِﺭ﴾ ﻣﻔﻌﻮﻻﻥ‬
‫ﻷﺣﻠﻮﺍ‪ ،‬ﻭ﴿ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ﴾ ﺑﺪﻝ ﻣﻦ ﺩﺍﺭ‪.‬‬
‫ﺼ ﹶﻠ ‪‬ﻮ‪‬ﻧﻬ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻳﻠﺰﻣﻮ‪‬ﺎ‪ ،‬ﻭﺃﻧﺪﺍﺩ ﺃﻣﺜﺎﻝ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻗﻞ ﲤﺘﻌﻮﺍ﴾ ﻭﻋﻴﺪ ﻭ‪‬ﺪﻳﺪ‪.‬‬ ‫ﻭ﴿‪‬ﻳ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻼِﻧ‪‬ﻴ ﹰﺔ‬
‫ﻼ ﹶﺓ ‪‬ﻭﻳ‪ ‬ﻨ ِﻔﻘﹸﻮﺍ ِﻣﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﺳﺮ‪‬ﺍ ‪‬ﻭ ‪‬ﻋ ﹶ‬
‫ﺼﹶ‬‫ﻱ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻳﻘِﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫﴿ﻗﹸﻞ ﱢﻟ ِﻌﺒ‪‬ﺎ ِﺩ ‪‬‬
‫ﺽ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﻼﻝﹲ ‪ Ò‬ﺍ ُ‬
‫ﷲ ﺍﱠﻟﺬِﻱ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬ ‫ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻞ ﺃﹶﻥ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻲ ‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﱠﻻ ‪‬ﺑ ‪‬ﻴﻊ‪ ‬ﻓِﻴ ِﻪ ‪‬ﻭ ﹶﻻ ِﺧ ﹶ‬
‫ﻚ‬
‫ﺨ ‪‬ﺮ ﹶﻟﻜﹸﻢ‪ ‬ﺍﹾﻟ ﹸﻔ ﹾﻠ ‪‬‬
‫ﺕ ِﺭ ‪‬ﺯﻗﹰﺎ ﱠﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﺳ ‪‬‬
‫ﺝ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟﱠﺜ ‪‬ﻤﺮ‪‬ﺍ ِ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫‪‬ﻭﺃﹶﻧـﺰ ﹶﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﲔ‬
‫ﺲ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ﺩ‪‬ﺍِﺋ‪‬ﺒ ‪‬‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫ﺨ ‪‬ﺮ ﹶﻟﻜﹸﻢ‪ ‬ﺍﻟ ‪‬‬
‫ﺨ ‪‬ﺮ ﹶﻟﻜﹸﻢ‪ ‬ﺍﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ‪ Ò‬ﻭ ‪‬ﺳ ‪‬‬
‫ﺤ ِﺮ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻩ ‪‬ﻭ ‪‬ﺳ ‪‬‬
‫ﻱ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺠ ِﺮ ‪‬‬
‫ِﻟ‪‬ﺘ ‪‬‬
‫ﷲ ﹶﻻ‬ ‫ﺨ ‪‬ﺮ ﹶﻟﻜﹸﻢ‪ ‬ﺍﻟ ﱠﻠ ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ‪ Ò‬ﻭ‪‬ﺁﺗ‪‬ﺎﻛﹸﻢ ﻣ‪‬ﻦ ﹸﻛ ﱢﻞ ﻣ‪‬ﺎ ‪‬ﺳﹶﺄﹾﻟ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻩ ‪‬ﻭﺇِﻥ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬
‫ﺖﺍِ‬ ‫‪‬ﻭ ‪‬ﺳ ‪‬‬
‫ﺤﺼ‪‬ﻮﻫ‪‬ﺎ ِﺇ ﱠﻥ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﹶﻟ ﹶﻈﻠﹸﻮﻡ‪ ‬ﹶﻛﻔﱠﺎﺭ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[٣٤-٣١ :‬‬
‫‪‬ﺗ ‪‬‬
‫ﻼ ﹶﺓ﴾ ﺗﻘﺪﻳﺮﻩ ﻋﻨﺪ ﺃﰊ ﺇﺳﺤﺎﻕ‪ :‬ﻗﻞ ﳍﻢ ﻟﻴﻘﻴﻤﻮﺍ‪ ،‬ﰒ ﺣﺬﻑ‬
‫ﺼﹶ‬‫ﻗﻮﻟﻪ‪﴿ :‬ﻳﻘِﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﺍﻟﻼﻡ ﻟﺘﻘﺪﻡ ﻟﻔﻆ ﺍﻷﻣﺮ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳌﱪﺩ‪﴿ :‬ﻳﻘِﻴﻤ‪‬ﻮﺍ﴾ ﺟﻮﺍﺏ ﻷﻣﺮ ﳏﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻗﻞ ﳍﻢ ﺃﻗﻴﻤﻮﺍ ﺍﻟﺼﻼﺓ‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪١٠٤‬‬
‫ﻼ ﹸﻝ( ﻣﺼﺪﺭ ﺧ‪‬ﺎﹶﻟ ﹾﻠﺖ‪ ‬ﻓﻼﻧﺎ ‪‬ﻣﺨ‪‬ﺎﻟﱠﺔ‬ ‫ﳋ ِﹶ‬‫ﻳﻘﻴﻤﻮﺍ ﻳﻮﻡ ﻻ ﺑﻴﻊ ﻓﻴﻪ ﻭﻻ ﺧﻼﻝ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪) ،‬ﻭﺍ َِ‬
‫ﳋﻠﱠﺔ ﻭﻫﻲ ﺍﻟﺼﺪﺍﻗﺔ‪.‬‬ ‫ﻼ ﹰﻻ‪ ،‬ﻭﺍﻻﺳﻢ ﺍ ﹸ‬ ‫ﻭ ِﺧ ﹶ‬
‫ﲔ﴾ ﻧﺼﺐ ﻋﻠﻰ‬ ‫ﲔ﴾ ﺃﻱ ﺟﺎﺭﻳﲔ ﰲ ﺃﻓﻼﻛﻬﻤﺎ ﺑﻼ ﻓﺘﻮﺭ‪ ،‬ﻭ﴿ﺩ‪‬ﺍِﺋ‪‬ﺒ ‪‬‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﺩ‪‬ﺍِﺋ‪‬ﺒ ‪‬‬
‫ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪ ،‬ﻭﻏﻠﺐ ﺍﻟﻘﻤﺮ ﻷﻧﻪ ﻣﺬﻛﺮ‪.‬‬
‫ﺨ ‪‬ﺮ ﹶﻟﻜﹸﻢ‪ ‬ﺍﻟ ﱠﻠ ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ﴾ ﺃﻱ‪ :‬ﺟﻌﻠﻬﺎ ﻟﻜﻢ ﻟﻠﺴﻜﻮﻥ ﻭﺍﻻﺑﺘﻐﺎﺀ ﻣﻦ ﻓﻀﻠﻪ‪،‬‬ ‫﴿ ‪‬ﻭ ‪‬ﺳ ‪‬‬
‫ﻭﺁﺗﺎﻛﻢ ﻣﻦ ﻛﻞ ﻣﺎ ﺳﺄﻟﺘﻤﻮﻩ ﻣﻮﺿﻊ )ﻣﺎ( ﺟﺮ ﺑﺎﻹﺿﺎﻓﺔ ﺃﻱ‪ :‬ﻣﻦ ﻛﻞ ﺍﻟﺬﻱ ﺳﺄﻟﺘﻤﻮﻩ‪،‬‬
‫ﻭﻋﻨﺪ ﺍﻷﺧﻔﺶ )ﻣﺎ( ﻧﻜﺮﺓ ﻭﺳﺄﻟﺘﻤﻮﻩ ﻧﻌﺖ ﳌﺎ ﻭﻫﻲ ﻣﻮﺿﻊ ﺧﻔﺾ‪ ،‬ﻭﻗﻴﻞ‪) :‬ﻣﺎ(‬
‫ﻭ)ﺳﺄﻟﺘﻤﻮﻩ( ﻣﺼﺪﺭ ﰲ ﻣﻮﺿﻊ ﺧﻔﺾ ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﻣﻦ ﻛﻞ ﻣﺎ ﺳﺄﻟﺘﻤﻮﻩ ﻟﻮ ﺳﺄﻟﺘﻤﻮﻩ‪،‬‬
‫ﺗﻘﻮﻝ ﻟﻠﺮﺟﻞ ﱂ ﻳﺴﺄﻟﻚ ﺷﻴﺌﺎ ﻷﻋﻄﻴﻨﻚ ﺑﺄﻱ ﻣﺎ ﺑﻠﻐﺘﻪ ﻣﺴﺄﻟﺘﻚ ﻭﺇﻥ ﱂ ﺗﺴﺄﻝ‪.‬‬
‫ﷲ﴾ ﺃﻱ‪ :‬ﺗﺮﻭﻣﻮﺍ ﻋﺪ‪‬ﻫﺎ ﻻ ﺗﻄﻴﻘﻮﺍ ﻋﺪ‪‬ﻫﺎ ﻟﻜﺜﺮ‪‬ﺎ‪ِ﴿ ،‬ﺇ ﱠﻥ‬ ‫ﺖﺍِ‬ ‫﴿ ‪‬ﻭﺇِﻥ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬
‫ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﹶﻟ ﹶﻈﻠﹸﻮﻡ‪ ‬ﹶﻛﻔﱠﺎﺭ‪ ﴾‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﺮﻳﺪ ﺑﻪ ﺃﺑﺎ ﺟﻬﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻫﻮ‬
‫ﺤﺼ‪‬ﻮﻫ‪‬ﺎ ِﺇ ﱠﻥ‬‫ﷲ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫ﺍﺳﻢ ﺟﻨﺲ‪ ،‬ﻭﺯﻋﻢ ﻗﻮﻡ ﺃ‪‬ﺎ ﻣﻨﺴﻮﺧﺔ ﺑﻘﻮﻟﻪ‪ ﴿ :‬ﻭﺇِﻥ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍ ِ‬
‫ﷲ ﹶﻟ ‪‬ﻐﻔﹸﻮﺭ‪ ‬ﺭﺣِﻴﻢ‪ .(١)﴾‬ﻭﻟﻴﺲ ﺑﲔ ﺍﻵﻳﺘﲔ ﺗﻨﺎﻑ ﻳﻘﺘﻀﻲ ﺫﻟﻚ‪.‬‬ ‫ﺍَ‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺻﻨ‪‬ﺎ ‪‬ﻡ‬
‫ﺏ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ‪‬ﺒ ﹶﻠ ‪‬ﺪ ﺁ ِﻣﻨ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟ‪‬ﻨ ‪‬ﺒﻨِﻲ ‪‬ﻭ‪‬ﺑِﻨ ‪‬ﻲ ﺃﹶﻥ ‪‬ﻧ ‪‬ﻌﺒ‪ ‬ﺪ ﺍﻷ ‪‬‬
‫﴿ ‪‬ﻭِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴﻢ‪ ‬ﺭ ‪‬‬
‫ﻚ‬
‫ﺱ ﹶﻓﻤ‪‬ﻦ ‪‬ﺗِﺒ ‪‬ﻌﻨِﻲ ﹶﻓِﺈ‪‬ﻧﻪ‪ِ ‬ﻣﻨ‪‬ﻲ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋﺼ‪‬ﺎﻧِﻲ ﹶﻓِﺈ‪‬ﻧ ‪‬‬
‫ﺿ ﹶﻠ ﹾﻠ ‪‬ﻦ ﹶﻛِﺜﲑ‪‬ﺍ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺏ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻦ ﹶﺃ ‪‬‬
‫‪‬ﺭ ‪‬‬ ‫‪Ò‬‬

‫ﺤ ‪‬ﺮ ِﻡ‬
‫ﻚ ﺍﹾﻟﻤ‪ ‬‬
‫ﻉ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺑ ‪‬ﻴِﺘ ‪‬‬
‫ﺖ ﻣِﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳﺘِﻲ ِﺑﻮ‪‬ﺍ ٍﺩ ﹶﻏ ‪‬ﻴ ِﺮ ﺫِﻱ ‪‬ﺯ ‪‬ﺭ ٍ‬
‫ﹶﻏﻔﹸﻮﺭ‪ ‬ﺭﺣِﻴﻢ‪ Ò ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇﻧ‪‬ﻲ ﹶﺃ ‪‬ﺳﻜﹶﻨ ‪‬‬
‫ﺕ‬
‫ﺱ ‪‬ﺗ ‪‬ﻬﻮِﻱ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟﱠﺜ ‪‬ﻤﺮ‪‬ﺍ ِ‬
‫ﻼ ﹶﺓ ﻓﹶﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ﹶﺃ ﹾﻓِﺌ ‪‬ﺪ ﹰﺓ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺼﹶ‬‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﻟ‪‬ﻴﻘِﻴﻤ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٣٧-٣٥ :‬‬
‫ﹶﻟ ‪‬ﻌ ﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ ‪‬‬
‫﴿ﻫﺬﺍ ﺍﻟﺒﻠﺪ﴾ ﻳﻌﲏ‪ :‬ﻣﻜﺔ‪ ،‬ﻭ﴿ﺁﻣﻨﺎ﴾ ﺃﻱ ﺫﺍ ﺃﻣﻦ‪ ،‬ﻭ﴿ﺍﻟﺒﻠﺪ﴾ ﺑﺪﻝ ﻣﻦ ﻫﺬﺍ ﺃﻭ‬
‫ﻋﻄﻒ ﺑﻴﺎﻥ‪ ،‬ﻭ)ﺁﻣﻨﺎ( ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻳﻘﺎﻝ‪ :‬ﺟﻨﺒﺘ ‪‬ﻪ ﺍﻟﺸ ‪‬ﺮ ﻭﺟﻨﺒﺘ ‪‬ﻪ ﻭﺍﺟﺘﻨﺒﺘ ‪‬ﻪ ﲟﻌﲎ ﺃﻱ‪ :‬ﺟﻌﻠﺘﻪ‬
‫ﻧﺎﺟ‪‬ﻴﺎ ﻭﺟﺎﻧ‪‬ﺒﺎ ﻣﻨﻪ‪ ،‬ﻭﺍﳌﻌﲎ ﺛﺒﺘﲏ ﻋﻠﻰ ﺍﺟﺘﻨﺎﺏ ﻋﺒﺎﺩ‪‬ﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺩﻋﺎﺀ ﻟﺒﻨﻴﻪ ﺍﻟﺬﻳﻦ ﺃﺫﻥ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺁﻳﺔ‪.١٨‬‬

‫‪١٠٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﷲ ﰲ ﺃﻥ ﻳﺪﻋﻮ ﳍﻢ ﻓﻜﺄﻧﻪ ﺃﺭﺍﺩ ﻭﺑﲏ ﺍﻟﺬﻳﻦ ﺃﺫﻧﺖ ﱄ ﰲ ﺍﻟﺪﻋﺎﺀ ﳍﻢ‪.‬‬

‫ﻭﻋﻦ ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﻪ ﻣﺎ ﻋﺒﺪ ﺍﷲ ﻣﻦ ﻭﻟﺪ ﺇﲰﺎﻋﻴﻞ ﺃﺣﺪ ﺻﻨ ‪‬ﻤﺎ ﻗﻂ‪ ،‬ﻳﺮﻳﺪ ﺃﻥ‬
‫ﺍﻷﺻﻨﺎﻡ ﺍﻟﱵ ﻛﺎﻧﺖ ﻣﻨﺼﻮﺑﺔ ﲟﻜﺔ ﺃﺗﻰ ‪‬ﺎ ﻋﻤﺮﻭ ﺑﻦ ﳊﻲ ﻭﻛﺎﻥ ﺧﺰﺍﻋ‪‬ﻴﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺃﺿﻠﻠﻦ ﻛﺜﲑﺍ‪ ،‬ﺃﻱ‪ :‬ﺿﻠﻮﺍ ﺑﺴﺒﺒﻬﺎ ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻗﺪ ﻓﺘﻨﺘﲏ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﺃﻱ‪:‬‬
‫ﺃﺣﺒﺒﺘﻬﺎ ﻭﺍﻓﺘﺘﻨﺖ ﺑﺴﺒﺒﻬﺎ‪ ،‬ﻓﻤﻦ ﺗﺒﻌﲏ ﺃﻱ‪ :‬ﻋﻠﻰ ﺩﻳﲏ ﻓﺈﻧﻪ ﻣﲏ ﻭﻣﻦ ﻋﺼﺎﱐ ﻓﺈﻧﻚ ﻏﻔﻮﺭ‬
‫ﺭﺣﻴﻢ‪ ،‬ﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﻏﻔﻮﺭ ﺭﺣﻴﻢ ﻟﻪ ﺇﻥ ﺗﺎﺏ ﻭﺁﻣﻦ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﺑﻮﺍ ٍﺩ ﻏﲑ ﺫﻱ ﺯﺭﻉ﴾‪ :‬ﻳﻌﲏ ﺃﻥ ﺃﺳﻜﻦ ﺇﲰﺎﻋﻴﻞ ﻣﻊ ﺃﻣﻪ ﻫﺎﺟﺮ ﻭﺍﺩﻱ‬
‫ﻣﻜﺔ ﻭﻫﻮ ﺍﻷﺑﻄﺢ‪ ،‬ﻓﺎﺟﻌﻞ ﺃﻓﺌﺪﺓ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻱ‪ :‬ﲨﺎﻋﺔ ‪‬ﻮﻱ‪ ،‬ﺃﻱ‪ :‬ﺗﻨـﺰﻉ ﺇﻟﻴﻬﻢ ﻋﻠﻰ‬
‫ﻫﻮﻯ ﻳﻬﻮﻱ ﺇﺫﺍ ﺍﺭﺗﻔﻊ‪.‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻟﻮ ﻗﺎﻝ‪ :‬ﺃﻓﺌﺪﺓ ﺍﻟﻨﺎﺱ‪ ،‬ﻷﻥ )ﺭﲪﺘﻪ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ( ﻭﻟﻜﻦ‬
‫ﺺ ﻓﺠﻌﻠﻬﺎ ﺃﻓﺌﺪﺓ ﺍﳌﺆﻣﻨﲔ‪.‬‬‫ﺧ ‪‬‬
‫ﻭﺍﺭﺯﻗﻬﻢ ﻣﻦ ﺍﻟﺜﻤﺮﺍﺕ ﻟﻌﻠﻬﻢ ﻳﺸﻜﺮﻭﻥ ﻧﻌﻤﻚ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺽ‬
‫ﷲ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺨﻔﹶﻰ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺨﻔِﻲ ‪‬ﻭﻣ‪‬ﺎ ﻧ‪ ‬ﻌ ِﻠﻦ‪ ‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫﴿ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇ‪‬ﻧ ‪‬‬
‫ﻕ ِﺇ ﱠﻥ‬
‫ﺐ ﻟِﻲ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻜ‪‬ﺒ ِﺮ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ‪‬ﻭِﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫ﷲ ﺍﱠﻟﺬِﻱ ‪‬ﻭ ‪‬ﻫ ‪‬‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِ‬
‫ﺍﹾﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ‬
‫‪‬ﻭ ﹶﻻ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪Ò‬‬ ‫ﻼ ِﺓ ‪‬ﻭﻣِﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳﺘِﻲ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ﹶﻘ‪‬ﺒ ﹾﻞ ‪‬ﺩﻋ‪‬ﺎ ِﺀ‬
‫ﺼﹶ‬‫ﺏ ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨِﻲ ‪‬ﻣﻘِﻴ ‪‬ﻢ ﺍﻟ ‪‬‬
‫ﺴﻤِﻴ ‪‬ﻊ ﺍﻟ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪ Ò‬ﺭ ‪‬‬
‫‪‬ﺭﺑ‪‬ﻲ ﹶﻟ ‪‬‬
‫ﺏ﴾]ﺍﻵﻳﺎﺕ‪.[٤١-٣٨ :‬‬
‫ﺤﺴ‪‬ﺎ ‪‬‬
‫ﲔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﺍﹾﻟ ِ‬
‫ﻱ ‪‬ﻭِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍ ﹾﻏ ِﻔ ‪‬ﺮ ﻟِﻲ ‪‬ﻭِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ ‪‬‬
‫﴿ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ِﻜ‪‬ﺒ ِﺮ﴾ ﺃﻱ‪ :‬ﺑﻌﺪ ﺍﳌﺸﻴﺐ ﻭﺫﻫﺎﺏ ﺍﻟﻌﻤﺮ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﺇﻥ ﺭﰊ ﻟﺴﻤﻴﻊ ﺍﻟﺪﻋﺎﺀ‬
‫ﻱ‬
‫ﺃﻱ ﳌﻦ ﺃﻃﺎﻋﻪ‪ ﴿ ،‬ﻭﻣِﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳﺘِﻲ﴾ ﺃﻱ‪ :‬ﻭﺍﺟﻌﻞ ﻣﻦ ﺫﺭﻳﱵ ﻣﻦ ﻳﻘﻴﻢ ﺍﻟﺼﻼﺓ‪ ﴿ ،‬ﻭِﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ ‪‬‬
‫ﲔ﴾ ﻳﻘﺎﻝ‪ :‬ﺩﻋﺎ ﻷﺑﻴﻪ ﻗﺒﻞ ﺃﻥ ﻳﺘﺒﲔ ﺃﻧﻪ ﻋﺪﻭ ﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﲏ ‪‬ﺎ ﺁﺩﻡ ﻭﺣﻮﺍﺀ‪.‬‬ ‫‪‬ﻭِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺏ﴾ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭ)ﻳﻮﻡ( ﻣﻨﺼﻮﺏ ﺑـ ﴿ﺍﻏﻔﺮ ﱄ﴾‪.‬‬
‫ﺤﺴ‪‬ﺎ ‪‬‬ ‫ﻭ﴿‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﻘﹸﻮ ‪‬ﻡ ﺍﹾﻟ ِ‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪١٠٦‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺨﺺ‪ ‬ﻓِﻴ ِﻪ‬
‫ﺸ‪‬‬‫ﻼ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻞﹸ ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﻳ‪ ‬ﺆ ‪‬ﺧﺮ‪‬ﻫ‪ ‬ﻢ ِﻟ‪‬ﻴ ‪‬ﻮ ٍﻡ ‪‬ﺗ ‪‬‬
‫ﷲ ﻏﹶﺎ ِﻓ ﹰ‬
‫ﺴ‪‬ﺒ ‪‬ﻦ ﺍ َ‬
‫ﺤ‪‬‬‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫‪Ò‬‬ ‫ﲔ ‪‬ﻣ ﹾﻘِﻨﻌِﻲ ‪‬ﺭﺀُﻭ ِﺳ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺮ‪‬ﺗ ‪‬ﺪ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻃ ‪‬ﺮﻓﹸﻬ‪ ‬ﻢ ‪‬ﻭﹶﺃ ﹾﻓِﺌ ‪‬ﺪﺗ‪‬ﻬ‪ ‬ﻢ ‪‬ﻫﻮ‪‬ﺍﺀٌ‬
‫ﻣ‪ ‬ﻬ ِﻄ ِﻌ ‪‬‬ ‫‪Ò‬‬ ‫ﺍﻷ‪‬ﺑﺼ‪‬ﺎ ‪‬ﺭ‬
‫ﺐ‬
‫ﺏ ﹶﻓ‪‬ﻴﻘﹸﻮ ﹸﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻇ ﹶﻠﻤ‪‬ﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﺃ ‪‬ﺧ ‪‬ﺮﻧ‪‬ﺎ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺟ ٍﻞ ﹶﻗﺮِﻳ ٍ‬
‫ﺱ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ﹾﺄﺗِﻴ ِﻬﻢ‪ ‬ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫‪‬ﻭﺃﹶﻧ ِﺬ ِﺭ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﻤﺘ‪‬ﻢ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺒﻞﹸ ﻣ‪‬ﺎ ﹶﻟﻜﹸﻢ ﻣ‪‬ﻦ‬
‫ﻚ ‪‬ﻭ‪‬ﻧ‪‬ﺘِﺒ ِﻊ ﺍﻟ ‪‬ﺮ ‪‬ﺳ ﹶﻞ ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﹶﺃ ﹾﻗ ‪‬‬
‫ﺐ ‪‬ﺩ ‪‬ﻋ ‪‬ﻮ‪‬ﺗ ‪‬‬
‫ﺠ ‪‬‬
‫‪‬ﻧ ِ‬
‫‪‬ﺯﻭ‪‬ﺍ ٍﻝ﴾]ﺍﻵﻳﺎﺕ‪.[٤٤-٤٢ :‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻋﻤﺎ ﻳﻌﻤﻞ ﺍﻟﻈﺎﳌﻮﻥ﴾ ﻳﻌﲏ ﻣﺸﺮﻛﻲ ﻣﻜﺔ‪.‬‬
‫ﲔ﴾ ﺃﻱ‪ :‬ﻣﺴﺮﻋﲔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﻫﻄﻊ ﺇﻟﻴﻬﻢ‬ ‫ﺗﺸﺨﺺ ﻓﻴﻪ ﺍﻷﺑﺼﺎﺭ ﺇﱃ ﺍﳍﻮﺍﺀ‪﴿ ،‬ﻣ‪ ‬ﻬ ِﻄ ِﻌ ‪‬‬
‫ﰲ ﺳﲑﻩ ﻭﺍﺳﺘﻬﻄﻊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺍﳌﻬﻄﻊ ﺍﻟﺪﺍﺋﻢ ﺍﻟﻨﻈﺮ‪ ،‬ﻣﻘﻨﻌﻲ ﺭﺀﻭﺳﻬﻢ ﺃﻱ‪ :‬ﺭﺍﻓﻌﻲ‬
‫ﺭﺀﻭﺳﻬﻢ ﻳﻜﺎﺩﻭﻥ ﻳﻀﻌﻮ‪‬ﺎ ﻋﻠﻰ ﺍﻷﻛﺘﺎﺩ ﻭﳘﺎ ﺣﺎﻻﻥ ﻣﻦ ﺍﻟﻀﻤﲑ ﺍﶈﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺇﳕﺎ‬
‫ﻳﺆﺧﺮﻫﻢ ﻟﻴﻮﻡ ﺗﺸﺨﺺ ﻓﻴﻪ ﺃﺑﺼﺎﺭﻫﻢ‪ ،‬ﰲ ﻫﺎﺗﲔ ﺍﳊﺎﻟﺘﲔ‪ ،‬ﻻ ﻳﺮﺗﺪ ﺇﻟﻴﻬﻢ ﻃﺮﻓﻬﻢ ﺃﻱ‪:‬‬
‫ﻧﻈﺮﻫﻢ ﺇﱃ ﺷﻲﺀ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻓﺌﺪ‪‬ﻢ ﻫﻮﺍﺀ ﺃﻱ‪ :‬ﻣﻨﺨﺮﻗﺔ ﻻ ﺗﻌﻲ ﺷﻴﺌﺎ ﻣﻦ ﺍﳋﲑ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﻣﻨﺨﻮﺑﺔ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﳉﱭ‪.‬‬
‫ﻭ﴿ﺃﻓﺌﺪﻬﺗﻢ﴾ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭ﴿ﻫﻮﺍﺀ﴾ ﺧﱪﻩ‪ ،‬ﻭﺃﻧﺬﺭ ﺍﻟﻨﺎﺱ ﺃﻱ‪ :‬ﺧﻮﻓﻬﻢ ﻳﻮﻡ‬
‫ﻳﻨـﺰﻝ ‪‬ﻢ ﺍﻟﻌﺬﺍﺏ‪﴿ ،‬ﻳﻮﻡ﴾ ﻣﻔﻌﻮﻝ ﻷﻧﺬﺭ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﻜﻮﻥ ﻇﺮﻓﺎ ﻟﻺﻧﺬﺍﺭ‪ ،‬ﻷﻧﻪ ﻻ‬
‫ﺇﻧﺬﺍﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭ﴿ﻓﻴﻘﻮﻝ﴾ ﻋﻄﻒ ﻋﻠﻰ ﻳﺄﺗﻴﻬﻢ ﻭﻻ ﳛﺴﻦ ﻧﺼﺒﻪ ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻷﻣﺮ‪ ،‬ﻷﻥ ﺍﳌﻌﲎ‬
‫ﻳﺘﻐﲑ ﻓﻴﺼﲑ ﺇﻥ ﺃﻧﺬﺭ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺭﺑﻨﺎ ﺃﺧﺮﻧﺎ‪ ،‬ﻭﻟﻴﺲ ﺍﻷﻣﺮ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﺇﳕﺎ ﻗﻮﳍﻢ‬
‫ﻭﺳﺆﺍﳍﻢ ﺍﻟﺘﺄﺧﲑ ﺇﺫﺍ ﺃﺗﺎﻫﻢ ﺍﻟﻌﺬﺍﺏ ﻭﺭﺃﻭﺍ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ‪ ،‬ﺃﻱ‪ :‬ﺃﺷﺮﻛﻮﺍ‬
‫ﺃﺧﺮﻧﺎ ﺃﻱ‪ :‬ﺃﻣﻬﻠﻨﺎ ﺇﱃ ﻣﺪﺓ ﻗﺮﻳﺒﺔ‪ ،‬ﳒﺐ ﺩﻋﻮﺗﻚ ﺃﻱ‪ :‬ﻧﻮﺣﺪﻙ‪.‬‬
‫ﺴ ‪‬ﻤﺘ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺣﻠﻔﺘﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻟﻜﻢ ﻣﻦ ﺍﻧﺘﻘﺎﻝ ﻋﻨﻬﺎ ﺇﱃ‬ ‫﴿ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﹶﺃ ﹾﻗ ‪‬‬
‫ﺍﻵﺧﺮﺓ‪.‬‬
‫‪١٠٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻒ ﹶﻓ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ِﺑ ِﻬ ‪‬ﻢ‬
‫ﺴﻬ‪ ‬ﻢ ‪‬ﻭ‪‬ﺗ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ﹸﻜ ‪‬ﻢ ﹶﻛ ‪‬ﻴ ‪‬‬
‫﴿ ‪‬ﻭ ‪‬ﺳﻜﹶﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻲ ‪‬ﻣﺴ‪‬ﺎ ِﻛ ِﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻇ ﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ‪‬ﻧﻔﹸ ‪‬‬
‫ﷲ ‪‬ﻣ ﹾﻜﺮ‪‬ﻫ‪ ‬ﻢ ‪‬ﻭﺇِﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ﹾﻜﺮ‪‬ﻫ‪ ‬ﻢ‬
‫ﺿ ‪‬ﺮ‪‬ﺑﻨ‪‬ﺎ ﹶﻟﻜﹸﻢ‪ ‬ﺍﻷ ‪‬ﻣﺜﹶﺎ ﹶﻝ ‪ Ò‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ﹶﻜﺮ‪‬ﻭﺍ ‪‬ﻣ ﹾﻜ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬
‫‪‬ﻭ ‪‬‬
‫ﷲ ‪‬ﻋﺰِﻳﺰ‪ ‬ﺫﹸﻭ‬
‫ﻒ ‪‬ﻭ ‪‬ﻋ ِﺪ ِﻩ ﺭ‪‬ﺳ‪ ‬ﹶﻠﻪ‪ِ ‬ﺇ ﱠﻥ ﺍ َ‬
‫ﺨ ِﻠ ‪‬‬
‫ﷲ ﻣ‪ ‬‬
‫ﺴ‪‬ﺒ ‪‬ﻦ ﺍ َ‬
‫ﺤ‪‬‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ﹶﻓ ﹶ‬ ‫‪Ò‬‬ ‫ﺠﺒ‪‬ﺎ ﹸﻝ‬
‫ِﻟ‪‬ﺘﺰ‪‬ﻭ ﹶﻝ ِﻣ ‪‬ﻨﻪ‪ ‬ﺍﹾﻟ ِ‬
‫ﺍ‪‬ﻧِﺘﻘﹶﺎ ٍﻡ﴾]ﺍﻵﻳﺎﺕ‪.[٤٧-٤٥ :‬‬
‫ﻭﺳﻜﻨﺘﻢ ﰲ ﻣﺴﺎﻛﻦ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﺻﺢ ﻋﻨﺪﻛﻢ ﻛﻴﻒ ﺃﻫﻠﻜﻨﺎﻫﻢ‪،‬‬
‫ﻭﺿﺮﺑﻨﺎ ﻟﻜﻢ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻣﺜﻠﻜﻢ ﻛﻤﺜﻠﻬﻢ ﰲ ﺍﻹﻫﻼﻙ ﺇﻥ ﺃﻗﻤﺘﻢ ﻋﻠﻰ ﻣﺎ ﺃﻗﺎﻣﻮﺍ ﻋﻠﻴﻪ‬
‫ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻭﻋﻨﺪ ﺍﷲ ﻣﻜﺮﻫﻢ ﺃﻱ‪ :‬ﻫﻮ ﻋﺎﱂ ﺑﻪ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﻟﻜﺴﺎﺋﻲ ﴿ﻟﺘـﺰﻭﻝ ﻣﻨﻪ ﺍﳉﺒﺎﻝ﴾ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺿﻢ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻜﺴﺮ‬
‫ﺍﻟﻼﻡ ﺍﻷﻭﱃ ﻭﻓﺘﺢ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ‪‬ﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻓـ)ﺇﻥ( ﲟﻌﲎ )ﻣﺎ(‪ ،‬ﻭﺍﳌﻌﲎ ﻣﺎ ﻛﺎﻥ ﻣﻜﺮﻫﻢ ﻟﺘﺰﻭﻝ ﻣﻨﻪ‬
‫ﺍﳉﺒﺎﻝ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﺼﻐﲑ ﻭﺍﻟﺘﺤﻘﲑ ﳌﻜﺮﻫﻢ‪ ،‬ﺃﻱ ﻫﻮ ﺃﺣﻘﺮ ﻭﺃﺿﻌﻒ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺎﳉﺒﺎﻝ ﰲ‬
‫ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﲤﺜﻴﻞ ﻷﻣﺮ ﺍﻟﻨﱯ ‪ ‬ﻭﻧﺒﻮﺗﻪ ﻭﺩﻻﺋﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﲤﺜﻴﻞ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﻀﻤﲑ ﰲ‬
‫ﻣﻜﺮﻫﻢ ﻟﻘﺮﻳﺶ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺍﻷﻭﱃ ﻭﺿﻢ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺎﻟﻼﻡ ﺍﻷﻭﱃ ﻻﻡ ﺗﺄﻛﻴﺪ ﻋﻠﻰ ﻫﺬﻩ‬
‫ﺍﻟﻘﺮﺍﺀﺓ‪ ،‬ﻭﺇﻥ ﳐﻔﻔﺔ ﻣﻦ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﳍﺎﺀ ﻣﻀﻤﺮﺓ ﻣﻊ ﺃﻥ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻭﺃﻧﻪ ﻛﺎﻥ ﻣﻜﺮﻫﻢ ﻟﺘﺰﻭﻝ‬
‫ﻣﻨﻪ ﺍﳉﺒﺎﻝ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﺗﺪﻝ ﻋﻠﻰ ﺗﻌﻈﻴﻢ ﻣﻜﺮﻫﻢ ﻭﻣﺎ ﺍﺭﺗﻜﺒﻮﺍ ﻣﻦ ﻓﻌﻠﻬﻢ‪ ،‬ﻭﺍﳉﺒﺎﻝ‬
‫ﺃﻳﻀﺎ ﻳﺮﺍﺩ ‪‬ﺎ ﺃﻣﺮ ﺍﻟﻨﱯ ‪ ‬ﻭﻣﺎ ﺃﺗﻰ ﺑﻪ ﻣﺜﻞ ﺍﻷﻭﻝ‪ ،‬ﻭﺗﻘﺪﻳﺮﻩ‪ :‬ﻣﺜﻞ ﺍﳉﺒﺎﻝ ﰲ ﺍﻟﻘﻮﺓ‬
‫ﻭﺍﻟﺜﺒﺎﺕ‪.‬‬
‫ﻭﺍﳍﺎﺀ ﻭﺍﳌﻴﻢ ﺗﺮﺟﻊ ﻋﻠﻰ ﻛﻔﺎﺭ ﻗﺮﻳﺶ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﺗﺮﺟﻊ ﻋﻠﻰ ﳕﺮﻭﺩ ﺑﻦ ﻛﻨﻌﺎﻥ ﰲ‬
‫ﳏﺎﻭﻟﺘﻪ ﺍﻟﺼﻌﻮﺩ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻟﻴﻘﺎﺗﻞ ﻣﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﺍﳉﺒﺎﻝ ﻫﻲ ﺍﳌﻌﻬﻮﺩﺓ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ ﺃﻫﻞ‬
‫ﺍﻟﺘﻔﺴﲑ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﻭﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃ‪‬ﻤﺎ ﻗﺮﺀﺍ‪﴿ :‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻣﻜﺮﻭﻫﻢ ﻟﺘﺰﻭﻝ ﻣﻨﻪ ﺍﳉﺒﺎﻝ﴾‪ ،‬ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﺍﻷﻭﱃ ﻭﺿﻢ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻛﺎﺩ ﰲ ﻣﻮﺿﻊ‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬ ‫‪١٠٨‬‬
‫ﻛﺎﻥ‪.‬‬
‫ﻗﺎﻝ ﻋﻜﺮﻣﺔ ﻭﻏﲑﻩ ﻫﻮ ﳕﺮﻭﺩ ﺑﻦ ﻛﻮﺵ ﺣﲔ ﺍﲣﺬ ﺍﻟﺘﺎﺑﻮﺕ ﻭﺷﺪ‪‬ﻩ ﺇﱃ ﺍﻟﻨﺴﻮﺭ‬
‫ﺑﻌﺪ ﺃﻥ ﺃﺟﺎﻋﻬﺎ ﺃﻳﺎﻣﺎ‪ ،‬ﻭﺟﻌﻞ ﻓﻴﻪ ﺧﺸﺒﺔ ﰲ ﺭﺃﺳﻬﺎ ﳊﻢ‪ ،‬ﻭﺟﻠﺲ ﻫﻮ ﻭﺻﺎﺣﺒﻪ ﰲ‬
‫ﺍﻟﺘﺎﺑﻮﺕ ﻓﺮﻓﻌﺘﻬﺎ ﺍﻟﻨﺴﻮﺭ ﺇﱃ ﺣﻴﺚ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻫﺎﺏ ﳕﺮﻭﺩ ﺍﻻﺭﺗﻔﺎﻉ ﻓﻘﺎﻝ ﻟﺼﺎﺣﺒﻪ‬
‫ﺻﻮﺏ ﺍﳋﺸﺒﺔ ﻓﺼﻮ‪‬ﺎ ﻭﺍﳊﻆ ﺍﻟﻨﺴﻮﺭ‪ ،‬ﻓﻈﻨﺖ ﺍﳉﺒﺎﻝ ﺃﻧﻪ ﺃﻣﺮ ﻣﻦ ﻋﻨﺪ ﺍﻟﺬﻱ ﻧﺰﻝ ﻣﻦ‬
‫ﺍﻟﺴﻤﺎﺀ ﻓﺰﺍﻟﺖ ﻋﻦ ﻣﻮﺍﺿﻌﻬﺎ‪.‬‬
‫ﻒ ‪‬ﻭ ‪‬ﻋ ِﺪ ِﻩ ﺭ‪‬ﺳ‪ ‬ﹶﻠﻪ‪ ﴾‬ﺃﻱ‪ :‬ﻻ ﳜﻠﻔﻬﻢ ﻣﺎ ﻭﻋﺪﻫﻢ ﻣﻦ ﻧﺼﺮﻫﻢ‬
‫ﺨ ِﻠ ‪‬‬
‫ﷲ ﻣ‪ ‬‬
‫ﺴ‪‬ﺒ ‪‬ﻦ ﺍ َ‬
‫ﺤ‪‬‬‫ﻼ ‪‬ﺗ ‪‬‬
‫﴿ ﹶﻓ ﹶ‬
‫ﻭﺇﻇﻬﺎﺭ ﻧﺒﻮ‪‬ﻢ‪ ،‬ﻭﺟﺮ )ﺍﻟﻮﻋﺪ( ﻋﻠﻰ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻭﻧﺼﺐ )ﺍﻟﺮﺳﻞ( ﻋﻠﻰ ﺍﻟﺘﺄﻭﻳﻞ؛ ﻷﻥ‬
‫ﺍﻟﻔﻌﻞ ﻗﺪ ﻳﺄﺧﺬ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﻣﺜﻠﻪ‪ :‬ﻫﺬﺍ ﻣﻌﻄﻲ ﺩﺭﻫﻢ ﺯﻳﺪﺍ‪ ،‬ﻭﻣﺪﺧﻞ ﺍﻟﺪﺍﺭ ﻋﻤﺮﺍ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﷲ ﺍﹾﻟﻮ‪‬ﺍ ِﺣ ِﺪ ﺍﹾﻟ ﹶﻘﻬ‪‬ﺎ ِﺭ ‪‬ﻭ‪‬ﺗﺮ‪‬ﻯ‬
‫ﺕ ‪‬ﻭ‪‬ﺑ ‪‬ﺮﺯ‪‬ﻭﺍ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬
‫ﺽ ﻭ‪‬ﺍﻟ ‪‬‬
‫﴿‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺗ‪‬ﺒ ‪‬ﺪﻝﹸ ﺍ َﻷ ‪‬ﺭﺽ‪ ‬ﹶﻏ ‪‬ﻴ ‪‬ﺮ ﺍ َﻷ ‪‬ﺭ ِ‬
‫‪‬ﺳﺮ‪‬ﺍﺑِﻴ ﹸﻠﻬ‪‬ﻢ ﻣ‪‬ﻦ ﹶﻗ ِﻄﺮ‪‬ﺍ ٍﻥ ‪‬ﻭ‪‬ﺗ ‪‬ﻐﺸ‪‬ﻰ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ‪‬ﻬ ‪‬ﻢ‬ ‫‪Ò‬‬ ‫ﺻﻔﹶﺎ ِﺩ‬
‫ﲔ ﻓِﻲ ﺍﻷ ‪‬‬
‫ﲔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ‪‬ﻣ ﹶﻘ ‪‬ﺮِﻧ ‪‬‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫ﺍﹾﻟﻤ‪ ‬‬
‫ﻼﻍﹲ‬
‫‪‬ﻫﺬﹶﺍ ‪‬ﺑ ﹶ‬ ‫‪Ò‬‬ ‫ﺏ‬
‫ﺤﺴ‪‬ﺎ ِ‬
‫ﷲ ‪‬ﺳﺮِﻳ ‪‬ﻊ ﺍﹾﻟ ِ‬
‫ﺖ ِﺇ ﱠﻥ ﺍ َ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺲ ﻣ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﷲ ﹸﻛ ﱠﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﻱﺍُ‬
‫ﺠ ِﺰ ‪‬‬
‫ِﻟ‪‬ﻴ ‪‬‬ ‫‪Ò‬‬ ‫ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ‬
‫ﺏ﴾]ﺍﻵﻳﺎﺕ‪-٤٨ :‬‬
‫ﺱ ‪‬ﻭِﻟﻴ‪‬ﻨ ﹶﺬﺭ‪‬ﻭﺍ ِﺑ ِﻪ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ﻫ‪ ‬ﻮ ِﺇﹶﻟﻪ‪ ‬ﻭ‪‬ﺍ ِﺣﺪ‪ ‬ﻭِﻟ‪‬ﻴ ﱠﺬ ﱠﻛ ‪‬ﺮ ﺃﹸﻭﻟﹸﻮﺍ ﺍﻷﹾﻟﺒ‪‬ﺎ ِ‬
‫ﻟﱢﻠﻨ‪‬ﺎ ِ‬
‫‪.[٥٢‬‬
‫ﰲ ﻧﺼﺐ )ﻳﻮﻡ( ﻭﺟﻬﺎﻥ‪ :‬ﺍﻷﻭﻝ ﺃﻥ ﻳﻜﻮﻥ ﺑﺪﻻ ﻣﻦ ﻗﻮﻟﻪ‪﴿ :‬ﻳﻮﻡ ﻳﺄﺗﻴﻬﻢ‬
‫ﺍﻟﻌﺬﺍﺏ﴾‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﺼﻮﺑﺎ ﺑﻘﻮﻟﻪ ﺫﻭ ﺍﻧﺘﻘﺎﻡ‪ ،‬ﻭ)ﺍﻷﺭﺽ( ﻣﺮﻓﻮﻋﺔ ﻋﻠﻰ ﺍﺳﻢ ﻣﺎ‬
‫ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‪ ،‬ﻭ)ﻏﲑ( ﻣﻨﺼﻮﺏ ﻣﻔﻌﻮﻝ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺗﻜﻮﻥ‬
‫ﺃﺭﺿﺎ ﺑﻴﻀﺎﺀ ﻛﺎﻟﻔﻀﺔ‪ ،‬ﱂ ﺗﻌﻤﻞ ﻋﻠﻴﻬﺎ ﺧﻄﻴﺌﺔ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻫﻲ ﻫﺬﻩ ﺍﻷﺭﺽ ﺇﻻ ﺃ‪‬ﺎ‬
‫ﺗﺘﻐﲑ ﺇﱃ ﺻﻮﺭﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﻭﺑﺮﺯﻭﺍ ﺃﻱ‪ :‬ﺧﺮﺟﻮﺍ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﺑﺎﺭﺯﻳﻦ‬
‫ﻟﻠﺤﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ‪.‬‬
‫ﲔ﴾ ﺃﻱ‪ :‬ﺍﳌﺸﺮﻛﲔ ﻣﻘﺮﻧﲔ‪ ،‬ﻗﺮﻥ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ‪ ،‬ﻭﻳﻘﺎﻝ‪:‬‬ ‫ﺠ ِﺮ ِﻣ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﺗﺮ‪‬ﻯ ﺍﹾﻟﻤ‪ ‬‬
‫ﺻﻔﹶﺎ ِﺩ﴾ ﺍﻷﻏﻼﻝ ﻭﺍﻟﻘﻴﻮﺩ‪ ،‬ﺍﻟﻮﺍﺣﺪ ﺻﻔﺪ‪ ،‬ﻭﺍﻟﻔﻌﻞ ﻣﻨﻪ‬
‫ﻗﺮﻧﺖ ﺃﻳﺪﻳﻬﻢ ﺇﱃ ﺃﻋﻨﺎﻗﻬﻢ‪ ،‬ﻭ﴿ﺍﻷ ‪‬‬
‫ﺻ ﹶﻔ ‪‬ﺪﺕ‪ ‬ﺃﻛﺜﺮ‪.‬‬
‫ﺻ ﹶﻔ ‪‬ﺪﺕ‪ ‬ﻭﺃﺻ ﹶﻔ ‪‬ﺪﺕ‪ ،‬ﻭ ‪‬‬
‫‪‬‬
‫‪١٠٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭ﴿ ‪‬ﺳﺮ‪‬ﺍﺑِﻴ ﹸﻠﻬ‪‬ﻢ﴾ ﻗﻤﺼﺎ‪‬ﻢ‪ ،‬ﺍﻟﻮﺍﺣﺪ ﺳﺮﺑﺎﻝ‪ ،‬ﻭﺇﳕﺎ ﺟﻌﻠﺖ ﺳﺮﺍﺑﻴﻠﻬﻢ ﻣﻦ ﺍﻟﻘﻄﺮﺍﻥ؛‬
‫ﻷﻥ ﺍﻟﻨﺎﺭ ﺗﺴﺮﻉ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻐﺸﻰ ﻭﺟﻮﻫﻬﻢ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻱ‪ :‬ﺗﻄﻴﻒ ﺑﻮﺟﻮﻫﻬﻢ ﻛﺎﻟﻠﺒﺎﺱ ﻋﻠﻴﻬﺎ‬
‫ﻭﻟﻴﺠﺰﻱ ﺍﷲ ﻛﻞ ﻧﻔﺲ ﻣﺎ ﻛﺴﺒﺖ ﻣﻦ ﺧﲑ ﻭﺷﺮ‪ ،‬ﺇﻥ ﺍﷲ ﺳﺮﻳﻊ ﺍﳊﺴﺎﺏ‪ ،‬ﻻ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺱ﴾ ﺃﻱ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧـﺰﻝ ﻋﻠﻴﻚ ﻳﺎ ﳏﻤﺪ ﻛﺎﻑ ﺑﻠﻴﻎ‬ ‫ﻼﻍﹲ ﻟﱢﻠﻨ‪‬ﺎ ِ‬
‫ﻋﺘﺪ ﻭﻻ ﻋﺪ‪ ﴿ ،‬ﻫﺬﹶﺍ ‪‬ﺑ ﹶ‬
‫ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻟﻴﻨﺬﺭﻭﺍ ﺑﻪ ﺃﻱ‪ :‬ﻟﺘﺨﻮﻑ ﻗﻮﻣﻚ ﺑﻪ‪ ،‬ﻭﻟﻴﻌﻠﻤﻮﺍ ﺇﳕﺎ ﻫﻮ ﺇﻟﻪ ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻴﺎﺀﺍﺕ ﻓﻘﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﺃﺷﺮﻛﺘﻤﻮﱐ ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﻟﻮﺻﻞ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ‬
‫ﻭﲪﺰﺓ‪ :‬ﻭﺗﻘﺒﻞ ﺩﻋﺎﺋﻲ ﰲ ﺍﻟﻮﺻﻞ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ ﻳﺎﺀ ﻓﻴﻬﻤﺎ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪،‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﻐﲑ ﻳﺎﺀ ﻓﻼ ﺗﺒﺎﻉ ﺍﳌﺼﺤﻒ‪ ،‬ﻭﻷﻥ ﻗﻮﻟﻪ‪ :‬ﺩﻋﺎﺀ ﺭﺃﺱ ﺁﻳﺔ ﻭﺭﺀﻭﺱ ﺍﻵﻱ ﻓﻮﺍﺻﻞ‬
‫ﻭﻣﻮﺍﺿﻊ ﻗﻄﻊ‪ ،‬ﻓﺎﺧﺘﲑ ﺍﻟﻮﻗﻒ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻭﺻﻠﺖ ﻓﻬﻮ ﻭﺻﻞ ﰲ ﻧﻴﺔ ﻭﻗﻒ‪ ،‬ﻓﺸﺎﺑﻪ‬
‫ﻱ ﻓﹶﺎ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﻮ ِﻥ﴾ ﻭﻣﺎ ﺃﺷﺒﻪ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﻌﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻷﻥ ﺍﻟﻴﺎﺀ ﰲ ﺩﻋﺎﺋﻲ‬
‫ﻗﻮﻟﻪ‪ ﴿ :‬ﻭِﺇﻳ‪‬ﺎ ‪‬‬
‫ﺟﺎﺀﺕ ﺑﻌﺪ ﳘﺰﺓ‪ ،‬ﻭﻫﻲ ﻻ ﻳﻨﻄﻖ ‪‬ﺎ ﺍﻟﻠﺴﺎﻥ ﻓﻴﻈﻬﺮ ﻛﺴﺮ‪‬ﺎ ﻇﻬﻮﺭﺍ ﺗﺎﻣﺎ‪ ،‬ﻓﺎﺳﺘﻮﺛﻖ‬
‫ﺑﺈﺛﺒﺎﺕ ﺍﻟﻴﺎﺀ ﺧﻮﻓﺎ ﻣﻦ ﺧﻔﺎﺀ ﺍﻟﻜﺴﺮﺓ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺮﺃ ﺣﻔﺺ ﻭﺣﺪﻩ‪﴿ ،‬ﱄ ﻋﻠﻴﻜﻢ﴾‪،‬‬
‫ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﴿ﻟﻌﺒﺎﺩﻱ﴾ ﴿ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ﴾)‪ ،(١‬ﺑﺈﺭﺳﺎﻝ‬
‫ﺍﻟﻴﺎﺀ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻔﺘﺢ ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮ‪﴿ ،‬ﻭﺇﱐ ﺃﺳﻜﻨﺖ﴾ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻹﺳﻜﺎﻥ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺁﻳﺔ‪.٣١ :‬‬

‫‪١١١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﻣﻜﻴﺔ‬

‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‬

‫ﺴ ِﻢ ﺍ ِ‬
‫ِﺑ ‪‬‬

‫ﲔ ‪ Ò‬ﺭ‪‬ﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﺩ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﺍ‬ ‫ﺏ ‪‬ﻭﹸﻗﺮ‪‬ﺁ ٍﻥ ‪‬ﻣِﺒ ٍ‬ ‫ﺕ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﻚ ﺁﻳ‪‬ﺎ ‪‬‬ ‫﴿ﺍﻟﺮ ِﺗ ﹾﻠ ‪‬‬
‫ﻑ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٣-١:‬‬ ‫ﺴ ‪‬ﻮ ‪‬‬ ‫ﲔ ‪ Ò‬ﹶﺫ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﺄ ﹸﻛﻠﹸﻮﺍ ‪‬ﻭ‪‬ﻳ‪‬ﺘ ‪‬ﻤ‪‬ﺘﻌ‪‬ﻮﺍ ‪‬ﻭﻳ‪ ‬ﹾﻠ ِﻬ ِﻬﻢ‪ ‬ﺍﻷ ‪‬ﻣﻞﹸ ﹶﻓ ‪‬‬
‫ﺴِﻠ ِﻤ ‪‬‬
‫ﻣ‪ ‬‬
‫ﻋﻦ ﳎﺎﻫﺪ ﻭﻗﺘﺎﺩﺓ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺍﻹﳒﻴﻞ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﻫﻮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺫﻛﺮ ﺑﺎﻟﻮﺻﻔﲔ ﳌﺎ ﻓﻴﻬﻤﺎ ﻣﻦ ﺍﻟﻔﺎﺋﺪﺗﲔ‪ ﴿ ،‬ﺭ‪‬ﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﺩ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ﴾ ﻗﻴﻞ‪:‬‬
‫ﺇﺫﺍ ﺣﻀﺮ ﺍﻟﻜﺎﻓﺮ ﺍﳌﻮﺕ ‪‬ﻭ ‪‬ﺩ ﻟﻮ ﻛﺎﻥ ﻣﺴﻠﻤﺎ‪ ،‬ﻭﻗﻴﻞ ﺫﻟﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺩﻭﺍ ﻟﻮ ﻛﺎﻧﻮﺍ‬
‫ﻣﺴﻠﻤﲔ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﻜﺎﻓﺮ ﳌﻦ ﰲ ﺍﻟﻨﺎﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﻣﺎ ﺃﻏﲎ ﻋﻨﻜﻢ ﺇﺳﻼﻣﻜﻢ ﺷﻴﺌﺎ ﻓﻴﺆﻣﺮ‬
‫ﻋﻨﺪ ﺫﻟﻚ ﺑﻜﻞ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺒﻠﺔ ﰲ ﺍﻟﻨﺎﺭ ﻓﻴﺨﺮﺝ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﻟﻜﻔﺎﺭ‪ :‬ﻳﺎ ﻟﻴﺘﻨﺎ ﻛﻨﺎ‬
‫ﻣﺴﻠﻤﲔ‪ ،‬ﻭﺟﺎﺯ ﺭﲟﺎ ‪‬ﻳﻮ‪‬ﺩ ﻣﻊ ﺃﻥ ‪‬ﺭﺏ‪ ‬ﳌﺎ ﻭﻗﻊ؛ ﻷﻧﻪ ﻟﺼﺪﻕ ﺍﻟﻮﻋﺪ ﻛﺄﻧﻪ ﻋﻴﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺇﻥ )ﻣﺎ( ﳌﺎ ﳊﻘﺖ ‪‬ﺭﺏ‪ ‬ﻏﲑﺗﻪ ﻓﺪﺧﻠﺖ ﻋﻠﻰ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻛﻤﺎ ﺗﺪﺧﻞ ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺭﲟﺎ ﻳﻮﺩ ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﺘﻘﻠﻴﻞ ﺇﻻ ﺃﻧﻪ ﺃﺑﻠﻎ ﰲ ﺍﻟﺘﻬﺪﺩ ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﺭﲟﺎ‬
‫ﻧﺪﻣﺖ ﻋﻠﻰ ﻫﺬﺍ‪ ،‬ﻭﺃﻧﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﻳﻨﺪﻡ ﻧﺪﻣﺎ ﻃﻮﻳﻼ‪ ،‬ﺃﻱ ﻳﻜﻔﻴﻚ ﻗﻠﻴﻞ ﺍﻟﻨﺪﻡ‪ ،‬ﻓﻜﻴﻒ‬
‫ﻛﺜﲑﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺷﻐﻠﻬﻢ ﺍﻟﻌﺬﺍﺏ ﻋﻦ ﲤﲏ ﺫﻟﻚ ﺇﻻ ﰲ ﺍﻟﻘﻠﻴﻞ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﻋﺎﺻﻢ‪ :‬ﺭﲟﺎ ﺑﺎﻟﺘﺨﻔﻴﻒ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﻭﺍﻻﺧﺘﻴﺎﺭ‬
‫ﺍﻟﺘﺸﺪﻳﺪ‪ ،‬ﻷﻧﻪ ﺍﻷﺻﻞ‪.‬‬
‫ﻭﻳ‪ ‬ﹾﻠ ِﻬ ِﻬﻢ‪ ‬ﺍﻷ ‪‬ﻣﻞﹸ﴾‬
‫﴿ ﹶﺫ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﺄ ﹸﻛﻠﹸﻮﺍ﴾ ﺃﻱ‪ :‬ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻳﺘﻤﺘﻌﻮﺍ ﺃﻱ ﻳﺘﻠﺬﺫﻭﺍ ﺑﻠﺬﺍ‪‬ﺎ‪ ﴿ ،‬‬
‫ﻑ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾ ﺣﲔ ﻳﻌﺎﻳﻨﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺃ‪‬ﻢ‬ ‫ﺴ ‪‬ﻮ ‪‬‬
‫ﺃﻱ‪ :‬ﺍﻟﺘﻤﺎﺩﻱ ﰲ ﺍﻟﺮﺟﺎﺀ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ‪ ﴿ ،‬ﹶﻓ ‪‬‬
‫ﻛﺎﻧﻮﺍ ﰲ ﺧﺴﺎﺭ‪ ،‬ﻭﺯﻋﻢ ﻗﻮﻡ ﺃ‪‬ﺎ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﺫﻫﺐ ﺁﺧﺮﻭﻥ ﺇﱃ ﺃ‪‬ﺎ ﳏﻜﻤﺔ‬
‫ﻭﻣﻌﻨﺎﻫﺎ ﺍﻟﺘﻬﺪﺩ ﻛﻘﻮﻟﻪ ﴾ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ﻣ‪‬ﺎ ِﺷ ﹾﺌ‪‬ﺘ ‪‬ﻢ﴾)‪ (١‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﹶﺫ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ﴾ ﻭﺯﻧﻪ ﺍﻓﻌﻠﻬﻢ‪, ،‬ﺃﺻﻠﻪ ﺃﻭ‬
‫ﺫﺭﻫﻢ‪ ،‬ﻓﺤﺬﻓﺖ ﺍﻟﻮﺍﻭ ﻟﻮﻗﻮﻋﻬﺎ ﺑﲔ ﻳﺎﺀ ﻭﻛﺴﺮﺓ ﰲ ﺍﻷﺻﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﲔ ﻛﺴﺮﺗﲔ ﰲ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪ :‬ﺁﻳﺔ ‪.٤٠‬‬

‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬ ‫‪١١٢‬‬
‫ﺍﻷﺻﻞ‪ ،‬ﻷﻥ ﺃﻟﻒ ﺍﻟﻮﺻﻞ ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻭﺍﻟﺬﺍﻝ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻔﺘﻮﺣﺔ ﰲ ﺍﻻﺳﺘﻘﺒﺎﻝ ﻓﺤﻘﻬﺎ‬
‫ﺍﻟﻜﺴﺮ؛ ﻷﻥ ﺍﳌﺎﺿﻲ ﻭ ﹶﺫﺭ‪ ،‬ﻭﻻ ﻳﺄﰐ ﺑﻔﻌﻞ ﺑﺎﻟﻔﺘﺢ ﻣﻦ ﹶﻓﻌ‪‬ﻞ ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻪ ﺣﺮﻑ‬
‫ﺣﻠﻖ‪.‬‬
‫ﰲ ﻭﺫﺭ ﺇﳕﺎ ﻓﺘﺤﺖ ﺍﻟﺬﺍﻝ ﻣﻦ ﻳﺬﺭ‪ ،‬ﻷ‪‬ﺎ ﳏﻤﻮﻟﺔ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﰲ ﻣﻌﻨﺎﻫﺎ ﻭﻫﻮ‬
‫ﻳﺪﻉ‪ ،‬ﻓﻴﺪﻉ ﻓﺘﺤﺔ ﺣﺮﻑ ﺍﳊﻠﻖ ﻭﺃﺻﻞ ﺩﺍﻟﻪ ﺍﻟﻜﺴﺮ‪ ،‬ﻓﺤﺬﻓﺖ ﺍﻟﻮﺍﻭ ﻣﻦ ﻳﺪﻉ ﻋﻠﻰ ﺃﺻﻠﻪ‬
‫ﻭﱂ ﻳﻠﺘﻔﺖ ﺇﱃ ﺍﻟﻔﺘﺤﺔ ﺃﻱ‪ :‬ﺃﺧﺬ‪‬ﺎ ﻣﻦ ﺣﺮﻑ ﺍﳊﻠﻖ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﻳﺬﺭ ﲟﻌﲎ ﻳﺪﻉ‬
‫ﻭﳏﻤﻮﻻ ﻋﻠﻴﻪ ﰲ ﻓﺘﺤﺔ ﻋﻴﻨﻪ ﺣﺬﻓﺖ ﺃﻳﻀﺎ ﺍﻟﻮﺍﻭ ﻋﻠﻰ ﺍﻷﺻﻞ ﻟﻮ ﺍﺳﺘﻌﻤﻞ‪ ،‬ﻓﻠﻤﺎ ﺣﺬﻓﺖ‬
‫ﺍﻟﻮﺍﻭ ﳌﺎ ﺫﻛﺮﻧﺎ ﺍﺳﺘﻐﲏ ﻋﻦ ﺃﻟﻒ ﺍﻟﻮﺻﻞ ﻓﺒﻘﻲ ﺫﺭﻫﻢ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴِﺒﻖ‪ِ ‬ﻣ ‪‬ﻦ ﺃﹸ ‪‬ﻣ ٍﺔ ﹶﺃ ‪‬ﺟ ﹶﻠﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻠ ﹾﻜﻨ‪‬ﺎ ﻣِﻦ ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ ِﺇ ﱠﻻ ‪‬ﻭﹶﻟﻬ‪‬ﺎ ِﻛ‪‬ﺘﺎﺏ‪ ‬ﻣ ‪‬ﻌﻠﹸﻮﻡ‪ Ò ‬ﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺠﻨ‪‬ﻮﻥﹲ﴾]ﺍﻵﻳﺎﺕ‪.[٦-٤ :‬‬
‫ﻚ ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺧﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﱠﻟﺬِﻱ ﻧﺰ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﻟ ﱢﺬ ﹾﻛ ‪‬ﺮ ِﺇ‪‬ﻧ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻛﺘﺎﺏ ﻣﻌﻠﻮﻡ‪ ،‬ﺃﺟﻞ ﻣﺆﻗﺖ ﻻ ﻳﺘﻘﺪﻣﻪ ﻭﻻ ﻳﺘﺄﺧﺮ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻟﻮ ﱂ ﻳﻜﻦ ﻗﻲ ﻗﻮﻟﻪ )ﺇﻻ ﻭﳍﺎ( ﺍﻟﻮﺍﻭ‪ ،‬ﻛﺎﻥ ﺻﻮﺍﺑﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﻋﺰ‬
‫ﻭﺟﻞ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻠ ﹾﻜﻨ‪‬ﺎ ﻣِﻦ ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ ِﺇ ﱠﻻ ﹶﻟﻬ‪‬ﺎ ﻣ‪‬ﻨ ِﺬﺭ‪‬ﻭ ﹶﻥ﴾)‪.(١‬‬
‫ﻭﻫﻮ ﻛﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﻟﻜﻼﻡ ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﺍ ﻋﻠﻴﻪ ﺇﻻ ﺛﻴﺎﺏ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺇﻻ ﻭﻋﻠﻴﻪ‬
‫ﺛﻴﺎﺏ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﺍﺳﻢ ﻧﻜﺮﺓ ﺟﺎﺀ ﺧﱪﻩ ﺑﻌﺪ ﺇﻻ‪ ،،‬ﻭﺍﻟﻜﻼﻡ ﰲ ﺍﻟﻨﻜﺮﺓ ﺗﺎﻡ ﻓﺎﻓﻌﻞ‬
‫ﺫﻟﻚ‪ ،‬ﻭﺑﺼﻠﺘﻬﺎ ﺑﻌﺪ ﺇﻻ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻨﻬﻲ ﻭﻗﻊ ﻋﻠﻰ ﺍﻟﻨﻜﺮﺓ ﻧﺎﻗﺼﺎ ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ ﺑﻄﺮﺡ‬
‫ﺍﻟﻮﺍﻭ ﻣﻦ ﺫﻟﻚ‪ :‬ﻣﺎ ﺃﻇﻦ ﺩﺭﳘﺎ ﻛﺎﻓﻴﻚ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺇﻻ ﻭﻫﻮ ﻛﺎﻓﻴﻚ‪ ،‬ﻷﻥ ﺍﻟﻈﻦ ﳛﺘﺎﺝ‬
‫ﺇﱃ ﺷﻴﺌﲔ ﻓﻼ ﺗﻌﺘﺮﺽ ﺑﺎﻟﻮﺍﻭ ﻓﻴﺼﲑ ﺍﻟﻈﻦ ﻛﺎﳌﻜﺘﻔﻲ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺑﺎﺳﻢ ﻭﺍﺣﺪ ﻭﻛﺬﻟﻚ‬
‫ﺃﺧﻮﺍﺕ ﻇﻨﻨﺖ ﻭﻛﺎﻥ ﻭﺇﻥ ﻭﺃﺷﺒﺎﻫﻬﺎ ﺇﺫﺍ ﺟﺎﺀ ﺍﻟﻔﻌﻞ ﺑﻌﺪ ﺇﻻ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺍﻟﻮﺍﻭ‪ ،‬ﻓﺨﻄﺄ‬
‫ﻼ ﻭﻫﻮ ﻗﺎﺋﻢ‪ ،‬ﺃﻭ ﻣﺎ ﻛﺎﻥ ﺭﺟﻞ ﺇﻻ ﻭﻫﻮ ﻗﺎﺋﻢ‪ ،‬ﻭﳚﻮﺯ ﰲ ﻟﻴﺲ ﺧﺎﺻﺔ‬ ‫ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﺭﺟ ﹰ‬
‫ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﻟﻴﺲ ﺃﺣﺪ ﺇﻻ ﻭﻫﻮ ﻛﺬﺍ‪ ،‬ﻷﻥ ﺍﻟﻜﻼﻡ ﻗﺪ ﻳﺘﻮﻫﻢ ﲤﺎﻣﻪ ﺑﻠﻴﺲ ﻭﲝﺮﻑ ﻧﻜﺮﺓ ﺃﻻ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ :‬ﺁﻳﺔ‪.٢٠٨‬‬

‫‪١١٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺗﺮﻯ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﻟﻴﺲ ﺃﺣﺪ ﻭﻣﺎ ﻣﻦ ﺃﺣﺪ‪ ،‬ﻓﺠﺎﺯ ﺫﻟﻚ ﻓﻴﻬﺎ ﻭﱂ ﳚﺰ ﰲ ﺃﻇﻦ‪ ،‬ﺃﻻ ﺗﺮﻯ‬
‫ﺃﻧﻚ ﻻ ﺗﻘﻮﻝ‪ :‬ﻣﺎ ﺃﻇﻦ ﺃﺣﺪ‪‬ﺍ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺳﺮﺍﺝ ﻟﻨﺎ ﺇﻻ ﻭﻭﺟﻬﻚ ﺃﻧﻮﺭ‬ ‫ﲔ ﱂ ﻳﻜﻦ‬‫ﺇﺫﺍ ﻣﺎ ‪‬ﺳ‪‬ﺘﻮﺭ ﺍﻟﺒﻴﺖ ﹸﺃ ‪‬ﺭ ِﺧ ‪‬‬
‫ﻓﻠﻮ ﻗﻴﻞ ﺇﻻ ﻭﺟﻬﻚ ﺃﻧﻮﺭ ﻛﺎﻥ ﺻﻮﺍ‪‬ﺑﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪:‬‬
‫ﻭﻣﺎ ﻣﺲ ﻛﻔﻲ ﻣﻦ ﻳﺪ ﻃﺎﺏ ﺭﳛﻬﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﻻ ﺭﻳﺢ ﻛﻔﻴﻚ ﺃﻃﻴﺐ‬
‫ﻚ ِﻣ ‪‬ﻦ‬ ‫ﻓﺠﺎﺀ ﺑﺎﻟﻮﺍﻭ ﻭﺑﻐﲑ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﻣﺜﻞ ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﹶﻗ ‪‬ﺒ ﹶﻠ ‪‬‬
‫ﲔ ِﺇ ﱠﻻ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ‪‬ﻴ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ﺍﻟ ﱠﻄﻌ‪‬ﺎ ‪‬ﻡ﴾)‪ .(١‬ﻓﻬﺬﺍ ﺍﳌﻮﺿﻊ ﻟﻮ ﻛﺎﻧﺖ ﻓﻴﻪ ﺍﻟﻮﺍﻭ ﺻﻠﺢ ﺫﻟﻚ‪،‬‬ ‫ﺍﹾﻟﻤ‪ ‬ﺮ ‪‬ﺳ ِﻠ ‪‬‬
‫ﻭﺇﺫﺍ ﺃﺩﺧﻠﺖ ﰲ ﻛﺎﻥ ﺟﺤ ‪‬ﺪﺍ ﺻﻠﺢ ﻣﺎ ﺑﻌﺪ ﺇﻻ ﻓﻴﻬﺎ ﺑﺎﻟﻮﺍﻭ ﻭﺑﻐﲑ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﺇﺫﺍ ﺃﺩﺧﻠﺖ‬
‫ﻟﻼﺳﺘﻔﻬﺎﻡ ﻭﺃﻧﺖ ﺗﻨﻮﻱ ﺑﻪ ﺍﳉﺤﺪ ﺻﻠﺢ ‪ -‬ﻣﺎ ﺑﻌﺪ ﺇﻻ ‪ -‬ﺍﻟﻮﺍﻭ ﻭﻃﺮﺡ ﺍﻟﻮﺍﻭ‪ ،‬ﻛﻘﻮﻟﻚ‪:‬‬
‫ﻫﻞ ﻛﺎﻥ ﺃﺣﺪ ﺇﻻ ﻭﻟﻪ ﺣﺮﺹ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ؟‪.‬‬
‫ﻓﺄﻣﺎ ﺃﺻﺒﺢ ﻭﺃﻣﺴﻰ ﻭﺑﺎﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺍﻭ ﻓﻴﻬﻦ ﺃﺳﻬﻞ‪ ،‬ﻷ‪‬ﻦ ﲤﺎﻡ ﰲ ﺣﺎﻝ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻟﻴﺲ ﻭﺃﻇﻦ‪ ،‬ﺑﻨِﲔ ﻋﻠﻰ ﺍﻟﻨﻘﺺ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻘﻮﻝ ﻟﻴﺲ ﺃﺣﺪ ﺇﻻ ﻭﻟﻪ ﻣﻌﺎﺵ‪ ،‬ﻭﺇﻥ ﺃﻟﻘﻴﺖ‬
‫ﺍﻟﻮﺍﻭ ﻓﺼﻮﺍﺏ‪ ،‬ﻷﻧﻚ ﺗﻘﻮﻝ ﻟﻴﺲ ﺃﺣﺪ ﻓﺘﻘﻒ ﻓﻴﻜﻮﻥ ﻛﻼﻣﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻻ ﰲ ﺍﻟﺘﱪﺋﺔ‬
‫ﻭﻏﲑﻫﺎ‪ ،‬ﻻ ﺭﺟﻞ ﻭﻣﺎ ﻣﻦ ﺭﺟﻞ‪ ،‬ﳚﻮﺯ ﻓﻴﻤﺎ ﻳﻌﻮﺩ ﺑﺬﻛﺮﻩ ﺑﻌﺪ ﺇﻻ ﺍﻟﻮﺍﻭ ﻭﻏﲑ ﺍﻟﻮﺍﻭ ﰲ‬
‫ﺍﻟﺘﻤﺎﻡ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺫﻟﻚ ﰲ ﺃﻇﻦ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺍﻟﻈﻦ ﺧﻠﻔﺘﻪ ﺍﻹﻟﻐﺎﺀ ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﺗﻘﻮﻝ‪:‬‬
‫ﺯﻳﺪ ﻗﺎﺋﻢ ﺃﻇﻦ ﻓﺪﺧﻮﻝ ﺃﻇﻦ ﻟﻠﺸﻚ‪ ،‬ﻓﻜﺄﻧﻪ ﻣﺴﺘﻐﲎ ﻋﻨﻪ ﻭﻟﻴﺲ ﺑﻨﻔﻲ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻏﲑ‬
‫ﺍﻟﻨﻔﻲ ﻣﺴﺘﻐﻨ‪‬ﻴﺎ؛ ﻷﻧﻚ ﺇﳕﺎ ﲣﱪ ﺑﺎﳋﱪ ﻋﻠﻰ ﺃﻧﻪ ﻛﺎﺋﻦ ﺃﻭ ﻏﲑ ﻛﺎﺋﻦ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ﻟﻠﺠﺤﺪ‬
‫ﺇﻧﻪ ﻓﻀﻞ ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻠﻈﻦ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻣ‪‬ﺎ ﺗ‪‬ﺴ‪‬ﺒِﻖ‪ ‬ﻣِﻦ‪ ‬ﺃﹸﻣ‪‬ﺔٍ﴾ ﺃﻱ‪ :‬ﻣﺎ ﻳﺘﻘﺪﻡ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺟﻌﻞ ﺃﻣﺪﺍ ﳍﻼﻛﻬﺎ‬
‫ﻭﻻ ﻳﺘﺄﺧﺮ ﻋﻨﻪ‪ ،‬ﻭﺟﺎﺯ ﺗﺴﺒﻖ‪ ،‬ﻭﻳﺴﺘﺄﺧﺮﻭﻥ؛ ﻷﻥ ﺍﻷﻣﺔ ﻟﻔﻈﻬﺎ ﻣﺆﻧﺚ‪ ،‬ﻓﺄﺧﺮﺝ ﺃﻭﻻ‬
‫ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺗﺄﻧﻴﺜﻬﺎ ﻭﺁﺧﺮﻩ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻗﻮﻟﻪ‪﴿ :‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻱ ﻧـﺰﻝﹶ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ‬
‫ﺍﻟﺬﱢﻛﹾﺮ‪ ﴾‬ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﻛﻨﺎﻳﺔ ﻋﻤﺎ ﻛﺎﻧﻮﺍ ﳜﺎﻃﺒﻮﻧﻪ ﺑﻪ‪ ،‬ﺇﻧﻚ ﺠﻤﻟﻨﻮﻥ ﰲ ﺩﻋﺎﺋﻚ ﻟﻨﺎ ﺇﱃ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‪ :‬ﺁﻳﺔ‪.٢٠‬‬

‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬ ‫‪١١٤‬‬
‫ﺗﺮﻙ ﻣﺎ ﳓﻦ ﻋﻠﻴﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻼِﺋ ﹶﻜ ﹶﺔ ِﺇ ﱠﻻ‬
‫ﻣ‪‬ﺎ ﻧ‪‬ﻨـﺰ ﹸﻝ ﺍﹾﻟ ‪‬ﻤ ﹶ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺖ ِﻣ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎ ِﺩ ِﻗ ‪‬‬
‫﴿ﹶﻟ ‪‬ﻮ ﻣ‪‬ﺎ ‪‬ﺗ ﹾﺄﺗِﻴﻨ‪‬ﺎ ﺑِﺎﹾﻟﻤ‪‬ﻼِﺋ ﹶﻜ ِﺔ ﺇِﻥ ﻛﹸﻨ ‪‬‬
‫ﳊ ‪‬ﻖ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺇﺫﹰﺍ ‪‬ﻣ ‪‬ﻨ ﹶﻈﺮِﻳ ‪‬ﻦ ‪ِ Ò‬ﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﺤﻦ‪ ‬ﻧـﺰﹾﻟﻨ‪‬ﺎ ﺍﻟ ﱢﺬ ﹾﻛ ‪‬ﺮ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﻪ‪ ‬ﹶﻟﺤ‪‬ﺎ ِﻓﻈﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪:‬‬ ‫ﺑِﺎ ﹶ‬
‫‪.[٩-٧‬‬
‫ﺃﻱ ﻫﻼ ﺗﺄﺗﻴﻨﺎ ﺑﺎﳌﻼﺋﻜﺔ ﻟﻴﺸﻬﺪﻭﺍ ﻋﻠﻰ ﺻﺪﻕ ﻗﻮﻟﻚ ﺇﻥ ﻛﻨﺖ ﺻﺎﺩﻗﺎ ﰲ ﺯﻋﻤﻚ‬
‫ﺃﻧﻚ ﻧﱯ‪ ،‬ﻣﺎ ﺗﻨـﺰﻝ ﺍﳌﻼﺋﻜﺔ ﺇﻻ ﺑﺎﳊﻖ ﺃﻱ‪ :‬ﺑﺎﻟﺮﺳﺎﻟﺔ‪ ،‬ﺃﻭ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪ :‬ﻭﻣﺎ‬
‫ﻛﺎﻧﻮﺍ ﻣﻨﻈﺮﻳﻦ ﺃﻱ‪ :‬ﻟﻮ ﻧﺰﻟﺖ ﺍﳌﻼﺋﻜﺔ ﱂ ﻳﺆﺧﺮﻭﺍ‪ ،‬ﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ‪،‬‬
‫ﻧﻨـﺰﻝ ﺑﺎﻟﻨﻮﻥ‪ ،‬ﺍﳌﻼﺋﻜﺔ ﻧﺼﺒﺎ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﺑﻜﺮ ﺗﻨـﺰﻝ ﺑﺎﻟﺘﺎﺀ ﻣﻀﻤﻮﻣﺔ‪ ،‬ﺍﳌﻼﺋﻜﺔ ﺭﻓﻌﺎ‪،‬‬
‫ﺍﻟﺒﺎﻗﻮﻥ ﺗﻨـﺰﻝ ﺑﺎﻟﺘﺎﺀ ﻣﻔﺘﻮﺣﺔ ﺍﳌﻼﺋﻜﺔ ﺭﻓﻌﺎ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ ﻓﺸﺎﻫﺪﻩ ﴿ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧﻨ‪‬ﺎ‬
‫ﻼِﺋ ﹶﻜ ﹶﺔ﴾)‪ ،(١‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﻣﻀﻤﻮﻣﺔ ﻓﻬﻮ ﻛﺎﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ ﺇﻻ ﺃ‪‬ﺎ‬ ‫ﻧـﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ِﻬﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﻼِﺋ ﹶﻜﺔﹸ‬
‫ﺟﺎﺀﺕ ﻋﻠﻰ ﻣﺎﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﻣﻔﺘﻮﺣﺔ ﻓﺸﺎﻫﺪﻩ ﴿ﺗ‪‬ﻨـﺰ ﹸﻝ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﻚ﴾)‪ (٣‬ﻭﺍﻷﺻﻞ ﻓﻴﻬﺎ‬ ‫ﺡ ﻓِﻴﻬ‪‬ﺎ﴾)‪ (٢‬ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪ :‬ﻭ﴿ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﺘ‪‬ﻨـﺰ ﹸﻝ ِﺇ ﱠﻻ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻭ‪‬ﺍﻟﺮ‪‬ﻭ ‪‬‬
‫ﺗﻨـﺰﻝ‪﴿ ،‬ﺇﻧﺎ ﳓﻦ ﻧـﺰﻟﻨﺎ ﺍﻟﺬﻛﺮ﴾ ﺃﻱ ﺍﻟﻘﺮﺁﻥ‪﴿ ،‬ﻭﺇﻧﺎ ﻟﻪ ﳊﺎﻓﻈﻮﻥ﴾‪.‬‬
‫ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﳍﺎﺀ ﶈﻤﺪ ﺃﻱ‪ :‬ﺇﻧﺎ ﶈﻤﺪ ﺣﺎﻓﻈﻮﻥ‪ ،‬ﺫﻛﺮﻩ‬
‫ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭ)ﳓﻦ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﺄﻛﻴﺪ ﻻﺳﻢ ﺇﻥ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ‬
‫ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﻧـﺰﻟﻨﺎ ﺍﳋﱪ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﺧﱪ ﺇﻥ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﻓﺎﺻﻠﺔ ﻻ ﻣﻮﺿﻊ ﳍﺎ‬
‫ﻣﻦ ﺍﻹﻋﺮﺍﺏ؛ ﻷﻥ ﺍﻟﺬﻱ ﺑﻌﺪﻫﺎ ﻟﻴﺲ ﲟﻌﺮﻓﺔ ﻭﻻ ﻣﺎ ﻗﺎﺭﺏ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﻞ ﻫﻮ ﳑﺎ ﻳﻘﻮﻡ ﻣﻘﺎﻡ‬
‫ﺍﻟﻨﻜﺮﺓ‪ ،‬ﺇﺫ ﻫﻮ ﲨﻠﺔ ﻭﺍﳉﻤﻞ ﺗﻜﻮﻥ ﻧﻌﺘﺎ ﻟﻠﻨﻜﺮﺍﺕ ﻓﺤﻜﻤﻬﺎ ﺣﻜﻢ ﺍﻟﻨﻜﺮﺍﺕ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺁﻳﺔ ‪.١١١‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ‪ :‬ﺁﻳﺔ‪.٤‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﻣﺮﱘ‪ :‬ﺁﻳﺔ‪.٦٤‬‬
‫‪١١٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ‪ Ò‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ﹾﺄﺗِﻴﻬِﻢ ﻣ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ٍﻝ ِﺇ ﱠﻻ ﻛﹶﺎﻧ‪‬ﻮﺍ‬
‫ﻚ ﻓِﻲ ِﺷ‪‬ﻴ ِﻊ ﺍﻷ ‪‬ﻭِﻟ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬
‫ﺖ‬
‫ﲔ ‪ Ò‬ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ‪‬ﺧ ﹶﻠ ‪‬‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫ﺏ ﺍﹾﻟﻤ‪ ‬‬
‫ﺴﻠﹸﻜﹸﻪ‪ ‬ﻓِﻲ ﹸﻗﻠﹸﻮ ِ‬
‫ﻚ ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻬ ِﺰﺋﹸﻮ ﹶﻥ ‪ Ò‬ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ِﺑ ِﻪ ‪‬ﻳ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﹶﻓ ﹶﻈﻠﱡﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬ﻌ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹶﻟﻘﹶﺎﻟﹸﻮﺍ ِﺇ‪‬ﻧﻤ‪‬ﺎ‬ ‫ﲔ ‪ Ò‬ﻭﹶﻟ ‪‬ﻮ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺤﻨ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ﺑ‪‬ﺎﺑ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫‪‬ﺳ‪‬ﻨ ﹸﺔ ﺍﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺴﺤ‪‬ﻮﺭ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١٥-١٠ :‬‬
‫ﺤﻦ‪ ‬ﹶﻗ ‪‬ﻮﻡ‪ ‬ﻣ ‪‬‬
‫ﺕ ﹶﺃ‪‬ﺑﺼ‪‬ﺎ ‪‬ﺭﻧ‪‬ﺎ ‪‬ﺑ ﹾﻞ ‪‬ﻧ ‪‬‬
‫‪‬ﺳ ﱢﻜ ‪‬ﺮ ‪‬‬
‫ﲔ﴾ ﺃﻱ‪ :‬ﰲ ﺃﺻﺤﺎ‪‬ﻢ ﻭﺃﳑﻬﻢ‪ ،‬ﻭﺍﻟﻜﺎﻑ ﰲ ﻛﺬﻟﻚ ﰲ ﻣﻮﺿﻊ‬ ‫﴿ﻓِﻲ ِﺷ‪‬ﻴ ِﻊ ﺍﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﻧﺼﺐ ﳌﺼﺪﺭ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﳍﺎﺀ ﰲ ﻧﺴﻠﻜﻪ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺘﻜﺬﻳﺐ‪ ،‬ﺃﻱ ﻛﺬﻟﻚ ﻧﺴﻠﻚ‬
‫ﺍﻟﺘﻜﺬﻳﺐ ﰲ ﻗﻠﻮ‪‬ﻢ ﺃﻥ ﻻ ﻳﺆﻣﻨﻮﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺃﻱ ﻛﻤﺎ ﻓﻌﻞ ﺑﺎﺠﻤﻟﺮﻣﲔ ﺍﻟﺬﻳﻦ‬
‫ﺍﺳﺘﻬﺰﺀﻭﺍ ﲟﻦ ﺗﻘﺪﻡ ﻣﻦ ﺍﻟﺮﺳﻞ‪ ،‬ﻛﺬﻟﻚ ﻧﺴﻠﻚ ﺍﻹﺿﻼﻝ ﰲ ﻗﻠﻮﺏ ﺍﺠﻤﻟﺮﻣﲔ‪ ،‬ﰒ ‪‬ﺑﻴ‪‬ﻦ‬
‫ﺴﻠﹸﻜﹸﻪ‪ ﴾‬ﺃﻱ‪ :‬ﳒﻌﻠﻪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺳﻠﻜﺖ ﺍﳋﻴﻂ ﰲ ﺛﻘﺐ‬ ‫ﺫﻟﻚ ﻓﻘﺎﻝ‪ :‬ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻭ﴿‪‬ﻧ ‪‬‬
‫ﲔ﴾‪ :‬ﺳﲑ‪‬ﻢ ﰲ ﺗﻜﺬﻳﺐ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻓﻬﻢ‬ ‫ﺍﻹﺑﺮﺓ‪ ،‬ﻭﺃﺳﻠﻜﺘﻪ ﺃﻱ‪ :‬ﺟﻌﻠﺘﻪ ﻓﻴﻬﺎ‪ ﴿ ،‬ﺳ‪‬ﻨ ﹸﺔ ﺍﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﻣﻘﺘﻔﻮﻥ ﺁﺛﺎﺭﻫﻢ ﺗﻠﻚ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﻭﻗﺎﺋﻊ ﺍﷲ ﻓﻴﻤﻦ ﺧﻼ ﻣﻦ ﺍﻷﻣﻢ‪.‬‬
‫ﻭﻟﻮ ﻓﺘﺤﻨﺎ ﻋﻠﻴﻬﻢ ﺃﻱ ﻋﻠﻰ ﻫﺆﻻﺀ ﺍﳌﻜﺬﺑﲔ ﺑﺎﺑﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻟﺼﻌﺪﺕ ﺍﳌﻼﺋﻜﺔ ﻓﻴﻪ‬
‫ﻭﺍﻟﻜﻔﺎﺭ ﻳﻨﻈﺮﻭﻥ‪ ،‬ﻗﺎﻟﻮﺍ ﺇﳕﺎ ﺳﻜﺮﺕ ﺃﺑﺼﺎﺭﻧﺎ ﻭﺳﺤﺮﻧﺎ ﺃﻱ‪ :‬ﻏﺸﻴﺖ )ﺃﻋﻴﻨﻨﺎ(‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺍﻟﻀﻤﲑﺍﻥ ﻟﻠﻜﻔﺎﺭ‪ ،‬ﺃﻱ ﻟﻮ ﻓﺘﺢ ﺍﷲ ﺑﺎﺑﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﺼﻌﺪﻭﺍ ﻫﻢ ﻓﻴﻪ ﱂ ﻳﺆﻣﻨﻮﺍ‪ ،‬ﻭﻟﻘﺎﻟﻮﺍ‪:‬‬
‫ﺳﺤﺮﻧﺎ ﻭﺳﻜﺮﺕ ﺃﺑﺼﺎﺭﻧﺎ‪ ،‬ﻭﺍﳍﺎﺀ ﰲ )ﻓﻴﻪ( ﻟﻠﺒﺎﺏ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﺳﻜﺮﺕ ﺑﺘﺨﻔﻴﻒ ﺍﻟﻜﺎﻑ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺘﺸﺪﻳﺪﻫﺎ ﻓﻘﺎﻝ ﻗﻮﻡ‪:‬‬
‫ﺳﻜﺮﺕ‪ ،‬ﺣﺒﺴﺖ ﻭﺳﻜﺮﺕ ﺃﻏﺸﻴﺖ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻟﻴﺲ ﰲ ﺍﻟﺘﺜﻘﻴﻞ ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺒﺎﻟﻐﺔ‬
‫ﻣﺜﻞ‪ :‬ﻗﺘﻠﻮﻩ ﻭﻗﺘﻠﻮﻩ‪ ،‬ﻭﺃﺻﻠﻪ ﺍﳊﺒﺲ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺳﻜﺮﺕ ﺍﻟﻨﻬﺮ‪ ،‬ﺃﻱ‪ :‬ﺣﺒﺴﺖ ﻣﺎﺀﻩ‪ ،‬ﻭﺳﻜﺮ‬
‫ﺍﻟﺴﻜﺮﺍﻥ‪ ،‬ﺃﻱ‪ :‬ﺣﺒﺲ ﻗﻠﺒﻪ ﻋﻦ ﺍﻟﻔﻬﻢ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬ ‫‪١١٦‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭ ‪‬ﺣ ِﻔ ﹾﻈﻨ‪‬ﺎﻫ‪‬ﺎ ﻣِﻦ ﹸﻛ ﱢﻞ‬ ‫‪Ò‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ‪‬ﺑﺮ‪‬ﻭﺟ‪‬ﺎ ‪‬ﻭ ‪‬ﺯ‪‬ﻳﻨ‪‬ﺎﻫ‪‬ﺎ ﻟِﻠﻨ‪‬ﺎ ِﻇﺮِﻳ ‪‬ﻦ‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺽ ‪‬ﻣ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎﻫ‪‬ﺎ‬
‫ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬ ‫‪Ò‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﹶﻓﹶﺄ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻪ‪ِ ‬ﺷﻬ‪‬ﺎﺏ‪ ‬ﻣِﺒﲔ‪‬‬
‫ﻕ ﺍﻟ ‪‬‬
‫ِﺇ ﱠﻻ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﺷ ‪‬ﻴﻄﹶﺎ ٍﻥ ‪‬ﺭﺟِﻴ ٍﻢ‬
‫‪‬ﻭﹶﺃﹾﻟ ﹶﻘ ‪‬ﻴﻨ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺭﻭ‪‬ﺍ ِﺳ ‪‬ﻲ ‪‬ﻭﹶﺃ‪‬ﻧ‪‬ﺒ ‪‬ﺘﻨ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ ﻣِﻦ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻣ ‪‬ﻮﺯ‪‬ﻭ ٍﻥ ‪ Ò‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻣﻌ‪‬ﺎِﻳ ‪‬‬
‫ﺶ‬
‫‪‬ﻭﺇِﻥ ﻣ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﺇ ﱠﻻ ﻋِﻨ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﺧﺰ‪‬ﺍِﺋﻨ‪‬ﻪ‪ ‬ﻭﻣ‪‬ﺎ ﻧ‪‬ﻨـﺰﹸﻟ ‪‬ﻪ ِﺇ ﱠﻻ ِﺑ ﹶﻘ ‪‬ﺪ ٍﺭ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺴ‪‬ﺘ ‪‬ﻢ ﹶﻟﻪ‪ِ ‬ﺑﺮ‪‬ﺍ ِﺯ ِﻗ ‪‬‬
‫‪‬ﻭﻣ‪‬ﻦ ﱠﻟ ‪‬‬
‫‪‬ﻣ ‪‬ﻌﻠﹸﻮ ٍﻡ﴾]ﺍﻵﻳﺎﺕ‪.[٢١-١٦ :‬‬
‫ﺑﺮﻭﺟﻬﺎ‪ ،‬ﳒﻮﻣﻬﺎ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻲ ﺍﺛﻨﺎ ﻋﺸﺮ ﺑﺮﺟﺎ‪ ،‬ﻭﺯﻳﻨﺎﻫﺎ ﺃﻱ‪ :‬ﺯﻳﻨﺎ ﺍﻟﺴﻤﺎﺀ‬
‫ﺑﺎﻟﻜﻮﺍﻛﺐ ﻟﻠﻨﺎﻇﺮﻳﻦ‪ ،‬ﻭﺭﺟﻴﻢ ﻣﻠﻌﻮﻥ‪ ،‬ﻣﺮﺟﻮﻡ ﺑﺎﻟﺸﻬﺐ‪.‬‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ﴾ )ﻣﻦ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﻨﻘﻄﻊ‪ ،‬ﺃﻱ‪:‬‬ ‫ﻕ ﺍﻟ ‪‬‬
‫﴿ِﺇ ﱠﻻ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﺮ ‪‬‬
‫ﻟﻜﻦ ﻣﻦ ﺍﺳﺘﺮﻕ ﺍﻟﺴﻤﻊ‪ ،‬ﻓﺄﺗﺒﻌﻪ‪ ،‬ﺃﻱ ﳊﻘﻪ ﺷﻬﺎﺏ ﻣﺒﲔ‪.‬‬
‫ﻛﻮﻛﺐ ﻣﻀﻲﺀ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺍﻟﺸﻬﺎﺏ ﲣﻴﻞ ﻭﲢﺮﺕ ﻭﻻ ﻳﻘﺘﻞ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‬
‫ﺽ ‪‬ﻣ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎﻫ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺑﺴﻄﻨﺎﻫﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻣﺪﺕ ﻣﻦ ﲢﺖ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ‪،‬‬ ‫ﻫﻮ ﻳﻘﺘﻞ‪﴿ ،‬ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﻭﺍﻟﺮﻭﺍﺳﻲ‪ :‬ﺍﳉﺒﺎﻝ ﺍﻟﺜﻮﺍﺑﺖ‪ ﴿ ،‬ﻭﹶﺃ‪‬ﻧ‪‬ﺒ ‪‬ﺘﻨ‪‬ﺎ ﻓِﻴﻬ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﰲ ﺍﳉﺒﺎﻝ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻣﻮﺯﻭﻥ ﻣﻦ‬
‫ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔ ﻭﺍﻟﻨﺤﺎﺱ ﻭﳓﻮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺃﻧﺒﺘﻨﺎ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻣﻘﺪﻭﺭ‪،‬‬
‫ﺟﺮﻱ ﻋﻠﻰ ﻭﺯﻥ ﻣﻦ ﻗﺪﺭ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫﴿ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﰲ ﺍﻷﺭﺽ ﻣﻌﺎﻳﺶ‪ ،‬ﻭﻣﻦ ﻟﺴﺘﻢ ﻟﻪ ﺑﺮﺍﺯﻗﲔ‪) ،‬ﻣﻦ( ﰲ‬
‫ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺟﻌﻠﻨﺎ ﻟﻜﻢ ﻓﻴﻬﺎ ﻣﻌﺎﻳﺶ ﻭﺍﻟﻌﺒﻴﺪ ﻭﺍﻹﻣﺎﺀ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ‪‬ﻢ ﺍﻟﻮﺣﻮﺵ‬
‫ﻭﺍﻟﺒﻬﺎﺋﻢ ﻭ)ﻣﻦ( ﻻ ﻳﻔﺮﺩ ‪‬ﺎ ﺍﻟﺒﻬﺎﺋﻢ ﻭﻻ ﻣﺎ ﺳﻮﻯ ﺍﻟﻨﺎﺱ ﻓﺈﻥ ﻳﻜﻦ ﺫﻟﻚ ﻋﻠﻰ ﻣﺎ ﺭﻭﻯ‪،‬‬
‫ﻓﻨﺮﻯ ﺃ‪‬ﻢ ﺃﺩﺧﻞ ﻓﻴﻬﻢ ﺍﳌﻤﺎﻟﻴﻚ ﻋﻠﻰ ﻣﻠﻜﻨﺎﻫﻢ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻹﻣﺎﺀ ﻭﺍﻟﻐﻨﻢ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﻓﺠﺎﺯ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺇﻥ )ﻣﻦ( ﰲ ﻣﻮﺿﻊ ﺧﻔﺾ ﻳﺮﺍﺩ ﺟﻌﻠﻨﺎ ﻟﻜﻢ ﻓﻴﻬﺎ ﻣﻌﺎﻳﺶ ﻭﳌﻦ‪ ،‬ﻫﺬﺍ‬
‫ﻗﻮﻝ ﺍﻟﻔﺮﺍﺀ ﻭﻻ ﳚﻮﺯ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﺍﳌﻀﻤﺮ ﺍﳌﺨﻔﻮﺽ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻣﺎ ﺗﺮﺩ ﺍﻟﻌﺮﺏ ﺣﺮﻓﺎ ﳐﻔﻮﺿﺎ ﻋﻠﻰ ﳐﻔﻮﺽ ﻗﺪ ﹸﻛﲏ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻧﻌﻠﻖ ﰲ ﻣﺜﻞ ﺍﻟﺴﻮﺍﺭﻱ ﺳﻴﻮﻓﻨﺎ ﻭﻣﺎ ﺑﻴﻨﻬﺎ ﻭﺍﻟﻜﻌﺐ ﻏﻮﻁ ﻧﻘﺎﻧﻒ‬
‫‪١١٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻓﺮﺩ ﺍﻟﻜﻌﺐ ﻋﻠﻰ ﺑﻴﻨﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻵﺧﺮ‪:‬‬

‫ﻭﺃﰊ ﻧﻌﻴﻢ ﺫﻱ ﺍﻟﻠﻮﺍﺀ ﺍﶈﺮﻕ‬ ‫ﻫﻼ ﺳﺄﻟﺖ ﺑﺬﻱ ﺍﳉﻤﺎﺟﻢ ﻋﻨﻬﻢ‬
‫ﻓﺮﺩ ﺃﺑﺎ ﻧﻌﻴﻢ ﻋﻠﻰ ﺍﳍﺎﺀ ﰲ ﻋﻨﻬﻢ‪.‬‬
‫ﻭﺇ ﹾﻥ ﻣﻦ ﺷﻲﺀ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﻫﻮ ﻋﻨﺪﻧﺎ‪ ،‬ﻭﻗﺪﺭ ﻣﻌﻠﻮﻡ‪ ،‬ﺃﻱ ﺣﺪ ﻭﻣﺒﻠﻎ‬
‫ﻣﻌﻠﻮﻡ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺢ‪ :‬ﻫﻮ ﺍﳌﻄﺮ ﺧﺎﺻﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﹶﻓﹶﺄ ‪‬ﺳ ﹶﻘ ‪‬ﻴﻨ‪‬ﺎ ﹸﻛﻤ‪‬ﻮﻩ‪ ‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﹶﻟﻪ‪‬‬
‫ﺢ ﹶﻓﺄﹶﻧـﺰﹾﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺡ ﹶﻟﻮ‪‬ﺍ ِﻗ ‪‬‬
‫﴿ ‪‬ﻭﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﺍﻟ ‪‬ﺮﻳ‪‬ﺎ ‪‬‬
‫ﲔ‬
‫ﺴ‪‬ﺘ ﹾﻘ ِﺪ ِﻣ ‪‬‬
‫ﺤ ‪‬ﻦ ﺍﹾﻟﻮ‪‬ﺍ ِﺭﺛﹸﻮ ﹶﻥ ‪ Ò‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤﻨ‪‬ﺎ ﺍﹾﻟﻤ‪ ‬‬
‫ﺖ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺤﻴِﻲ ‪‬ﻭ‪‬ﻧﻤِﻴ ‪‬‬
‫ﺤﻦ‪ ‬ﻧ ‪‬‬
‫ﲔ ‪ Ò‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟ‪‬ﻨ ‪‬‬
‫ِﺑﺨ‪‬ﺎ ِﺯِﻧ ‪‬‬
‫ﺤﺸ‪‬ﺮ‪‬ﻫ‪ ‬ﻢ ِﺇ‪‬ﻧﻪ‪ ‬ﺣﻜِﻴﻢ‪‬‬
‫ﻚ ﻫ‪ ‬ﻮ ‪‬ﻳ ‪‬‬
‫‪‬ﻭِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫‪Ò‬‬ ‫ﺴ‪‬ﺘ ﹾﺄ ِﺧﺮِﻳ ‪‬ﻦ‬
‫ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤﻨ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﻋﻠِﻴﻢ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[٢٥-٢٢ :‬‬
‫ﻋﻦ ﺍﳊﺴﻦ ﻭﻏﲑﻩ‪ :‬ﻟﻮﺍﻗﺢ ﺃﻱ ﺗﻠﻘﺢ ﺍﻟﺴﺤﺎﺏ ﻭﺍﻟﺸﺠﺮ‪ ،‬ﻛﺄﻧﻪ ﻋﻠﻰ ﻫﺬﺍ ﰲ ﻣﻌﲎ‬
‫ﺫﺍﺕ ﻟﻘﺎﺡ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﻫﻢ ﻧﺎﺻﺐ‪ ،‬ﻓﻴﻤﻦ ﻗﺮﺃ‪ :‬ﻭﺃﺭﺳﻠﻨﺎ ﺍﻟﺮﻳﺢ ﻟﻮﺍﻗﺢ ﻭﻫﻮ ﲪﺰﺓ ﻓﺠﻤﻊ‬
‫ﺍﻟﻠﻮﺍﻗﺢ ﻭﺍﻟﺮﻳﺢ ﻭﺍﺣﺪﺓ‪ ،‬ﻷﻥ ﺍﻟﺮﻳﺢ ﰲ ﻣﻌﲎ ﲨﻊ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﺟﺎﺀﺕ ﺍﻟﺮﻳﺢ‬
‫ﻣﻦ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻓﻘﻴﻞ ﻟﺬﻟﻚ ﻟﻮﺍﻗﺢ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ ﺗﺮﻛﺘﻪ ﰲ ﺃﺭﺽ ﺃﻏﻔﺎﻝ ﻭﺳﺒﺎﺳﺐ ﻭﺛﻮﺏ‬
‫ﺃﺧﻼﻕ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺟﺎﺀ ﺍﻟﺸﺘﺎﺀ ﻭﻗﻤﻴﺼﻲ ﺃﺧﻼﻕ‬
‫ﺷـﺮﺍﺫﻡ ﻳﻀﺤﻚ ﻣﻨﻪ ﺍﻟﺘﻮﺍﻕ‬
‫ﺍﺳﻢ ﺍﺑﻨﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺮﻳﺢ ﻣﻠﻘﺤﺔ‪ ،‬ﻓﻜﻴﻒ ﻗﺎﻝ‪ :‬ﻟﻮﺍﻗﺢ؟ ﻓﻔﻲ ﺫﻟﻚ ﻣﻌﻨﻴﺎﻥ‪:‬‬
‫ﺃﺣﺪﳘﺎ ﺃﻥ ﳚﻌﻞ ﺍﻟﺮﻳﺢ ﻫﻲ ﺍﻟﱵ ﲟﺮﻭﺭﻫﺎ ﻋﻠﻰ ﺍﻟﺘﺮﺍﺏ ﻭﺍﳌﺎﺀ ﻓﻴﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻠﻘﺎﺡ‪ ،‬ﻓﻴﻘﺎﻝ‪:‬‬
‫ﺭﻳﺢ ﻻﻗﺢ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﻧﺎﻗﺔ ﻻﻗﺢ‪ ،‬ﻭﻳﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﺃﻧﻪ ﻭﺻﻒ ﺭﻳﺢ ﺍﻟﻌﺬﺍﺏ ﻓﻘﺎﻝ‪:‬‬
‫ﺢ ﺍﹾﻟ ‪‬ﻌﻘِﻴ ‪‬ﻢ﴾)‪ .(١‬ﻓﺠﻌﻠﻬﺎ ﻋﻘﻴﻤﺎ ﺇﺫﺍ ﱂ ﺗﻠﻘﺢ‪.‬‬
‫﴿ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬﻢ‪ ‬ﺍﻟﺮ‪‬ﻳ ‪‬‬
‫ﻭﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﺃﻥ ﻳﻜﻮﻥ ﻭﺻﻔﻬﺎ ﺑﺎﻟﻠﻘﺢ ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻠﻘﺢ‪ ،‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﻟﻴﻞ ﻧﺎﺋﻢ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‪ :‬ﺁﻳﺔ‪.٤١‬‬

‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬ ‫‪١١٨‬‬
‫ﻭﺍﻟﻨﻮﻡ ﻓﻴﻪ‪ ،‬ﻭﺳﺮ ﻛﺎﰎ‪ ،‬ﻭﻛﻤﺎ ﻗﻴﻞ‪ :‬ﺍﻟﻨﺎﻃﻖ ﺍﳌﱪﻭﺯ ﻭﺍﳌﺨﻨﻮﻡ ﻓﺠﻌﻠﻪ ﻣﱪﻭﺯﺍ‪ ،‬ﻭﱂ ﻳﻘﻞ‪:‬‬
‫ﻣﱪﺯﺍ‪ ،‬ﺑﻨﺎﺀ ﻋﻠﻰ ﻏﲑ ﻓﻌﻞ ﺃﻱ‪ :‬ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺻﻔﺎﺀ‪ ،‬ﻓﺠﺎﺀ ﻣﻔﻌﻮﻝ ﳌﻔﻌﻞ‪ ،‬ﻛﻤﺎ ﺟﺎﺯ‬
‫ﻓﺎﻋﻞ ﳌﻔﻌﻮﻝ‪ ،‬ﺇﺫ ﱂ ﻳﺮﺩ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻰ ﺍﻟﻔﻌﻞ ﻛﻤﺜﻞ ﴿ﻣ‪‬ﺎ ٍﺀ ﺩ‪‬ﺍ ِﻓ ٍﻖ﴾)‪ .(١‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ :‬ﺇﳕﺎ‬
‫ﺟﻌﻠﻮﺍ ﺍﻟﺮﻳﺢ ﻻﻗﺤﺎ ﺃﻱ ﺣﺎﻣﻼ؛ ﻷ‪‬ﺎ ﲢﻤﻞ ﺍﻟﺴﺤﺎﺏ‪ ،‬ﻭﺃﻧﺸﺪ ﻟﻠﻄﺮﻣﺎﺡ‪:‬‬
‫ﻗﻠﻖ ﻷﻓﻨﺎﻥ ﺍﻟﺮﻳﺎﺡ ﻟﻼﻗﺢ ﻣﻨﻬﺎ ﻭﺣﺎﺋﻞ‬
‫ﻗﺎﻝ‪ :‬ﺍﻟﻼﻗﺢ‪ :‬ﺍﳉﻨﻮﺏ‪ :‬ﻭﺍﳊﺎﺋﻞ‪ :‬ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻭﻳﺴﻤﻮ‪‬ﺎ ﺃﻳﻀﺎ ﻋﻘﻴﻤﺎ‪ ،‬ﻭﻗـﺪ ﺭﻭﻯ‬
‫ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻫﻲ ﻻﻗﺤﺔ ﳊﻤﻠﻬﺎ ﺍﳌـﺎﺀ‪ ،‬ﻭﻣﻠﻘﺤـﺔ ﺑﺈﻟﻘﺎﺣﻬـﺎ ﺍﻟﺸـﺠﺮ‬
‫ﻭﺍﻟﺴﺤﺎﺏ‪.‬‬
‫ﻓﺄﻧـﺰﻟﻨﺎ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﺎﺀ ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﻄﺮﺍ ﻓﺄﺳﻘﻴﻨﺎﻛﻤﻮﻩ‪ ،‬ﺃﻱ‪ :‬ﺟﻌﻠﻨﺎﻩ ﻟﻜﻢ‬
‫ﺳﻘﻴﺎ‪ ،‬ﻭﻣﺎ ﺃﻧﺘﻢ ﻟﻪ ﲞﺎﺯﻧﲔ‪ ،‬ﺃﻱ‪ :‬ﲟﺎﻧﻌﲔ‪ ،‬ﻳﺮﻳﺪ ﻟﺴﺘﻢ ﲞﺰﺍﻥ ﺫﻟﻚ ﺍﳌﺎﺀ ﻓﺘﻤﻨﻌﻮﻩ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻫﻮ ﷲ ﻳﺴﻘﻴﻪ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﳝﻨﻌﻪ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﳓﻦ ﺍﻟﻮﺍﺭﺛﻮﻥ‪ ،‬ﺃﻱ‪ :‬ﻧﺮﺙ ﺍﻷﺭﺽ ﻭﻣﻦ‬
‫ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻭﻟﻘﺪ ﻋﻠﻤﻨﺎ ﺍﳌﺴﺘﻘﺪﻣﲔ ﻣﻨﻜﻢ‪ ،‬ﺳﺒﺐ ﺫﻟﻚ ﺃﻥ ﺍﻟﻨﱯ ‪ ‬ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ‬
‫ﻳﺼﻠﻮﻥ ﻋﻠﻰ ﺍﻟﺼﻔﻮﻑ ﺍﻷﻭﱃ ﰲ ﺍﻟﺼﻼﺓ ﻓﺎﺑﺘﺪﺭﻫﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﺃﻥ‬
‫ﻳﺒﻴﻊ ﺩﺍﺭﻩ ﺍﻟﻨﺎﺋﻴﺔ‪ ،‬ﻟﻴﺪﻧﻮ ﻣﻦ ﺍﳌﺴﺠﺪ‪ ،‬ﻓﻴﺪﺭﻙ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪ ،‬ﻓﺄﻧـﺰﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ﴾ ﺍﻵﻳﺔ‪ ،‬ﺃﻱ ﳒﺰﻳﻬﻢ ﻋﻠﻰ ﻧﻴﺎ‪‬ﻢ ﻓﻘﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ‬
‫ﺴ‪‬ﺘ ﹾﻘ ِﺪ ِﻣ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤﻨ‪‬ﺎ ﺍﹾﻟﻤ‪ ‬‬
‫ﻋﺒﺎﺱ‪ :‬ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﺗﺼﻠﻲ ﺧﻠﻒ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﳌﺴﻠﻤﲔ ﻳﺴﺘﻘﺪﻣﻮﻥ‬
‫ﺇﺫﺍ ﺻﻠﻮﺍ ﻭﺑﻌﺾ ﻳﺴﺘﺄﺧﺮﻭﻥ‪ ،‬ﻓﺈﺫﺍ ﺳﺠﺪﻭﺍ ﻧﻈﺮﻭﺍ ﺇﻟﻴﻬﺎ ﻣﻦ ﲢﺖ ﺃﻳﺪﻳﻬﻢ‪ ،‬ﻓﻔﻴﻬﻢ‬
‫ﻧـﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﺍﳌﺴﺘﻘﺪﻣﻮﻥ ﰲ ﻃﺎﻋﺘﻪ ﻭﺍﳌﺴﺘﺄﺧﺮﻭﻥ ﻋﻦ ﻣﻌﺼﻴﺘﻪ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﳌﺴﺘﻘﺪﻣﻮﻥ ﻣﻦ ﺧﻠﻒ‪ ،‬ﻭﺍﳌﺴﺘﺄﺧﺮﻭﻥ ﻣﻦ ﱂ ﳜﻠﻒ‪.‬‬
‫ﻋﻦ ﻋﻜﺮﻣﺔ ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ‪ ،‬ﺍﳌﺴﺘﻘﺪﻣﻮﻥ‪ ،‬ﺍﳌﻴﺖ ﻭﺍﳌﻘﺘﻮﻝ‪ ،‬ﻭﺍﳌﺴﺘﺄﺧﺮﻭﻥ‬
‫ﻣﻦ ﱂ ﻳﻠﺤﻖ ‪‬ﻢ ﺑﻌﺪ‪ ،‬ﺇﻧﻪ ﺣﻜﻴﻢ ﻋﻠﻴﻢ‪ ،‬ﺃﻱ‪ :‬ﺗﺪﺑﲑﻩ ﳚﺮﻱ ﲝﻜﻢ ﻭﻋﻠﻢ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻄﺎﺭﻕ‪ :‬ﺁﻳﺔ‪.٦‬‬

‫‪١١٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻨ‪‬ﻮ ٍﻥ ‪ Ò‬ﻭ‪‬ﺍﹾﻟﺠ‪‬ﺎ ﱠﻥ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬ﻩ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ‬
‫ﺻ ﹾﻠﺼ‪‬ﺎ ٍﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤٍﺈ ‪‬ﻣ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﻣِﻦ ‪‬‬
‫ﺻ ﹾﻠﺼ‪‬ﺎ ٍﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤٍﺈ‬
‫ﺸﺮ‪‬ﺍ ﻣ‪‬ﻦ ‪‬‬
‫ﻼِﺋ ﹶﻜ ِﺔ ِﺇﻧ‪‬ﻲ ﺧ‪‬ﺎِﻟﻖ‪ ‬ﺑ ‪‬‬
‫ﻚ ِﻟ ﹾﻠ ‪‬ﻤ ﹶ‬
‫‪‬ﻭِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﻤ‪‬ﻮ ِﻡ‬
‫ﻣِﻦ ﻧ‪‬ﺎ ِﺭ ﺍﻟ ‪‬‬
‫ﻼِﺋ ﹶﻜﺔﹸ‬
‫ﺠ ‪‬ﺪ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺴ‪‬‬‫ﺖ ﻓِﻴ ِﻪ ﻣِﻦ ﺭ‪‬ﻭﺣِﻲ ﹶﻓ ﹶﻘﻌ‪‬ﻮﺍ ﹶﻟﻪ‪ ‬ﺳ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ ﹶﻓ ‪‬‬ ‫ﺴﻨ‪‬ﻮ ٍﻥ ‪ Ò‬ﹶﻓِﺈﺫﹶﺍ ‪‬ﺳ ‪‬ﻮ‪‬ﻳﺘ‪‬ﻪ‪ ‬ﻭ‪‬ﻧ ﹶﻔ ‪‬‬
‫ﺨ ‪‬‬ ‫‪‬ﻣ ‪‬‬
‫ﻚ‬
‫ﺲ ﻣ‪‬ﺎ ﹶﻟ ‪‬‬
‫ﺲ ﹶﺃﺑ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺴ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ِﺇ‪‬ﺑﻠِﻴ ‪‬‬
‫ﹸﻛ ﱡﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ‪ِ Ò‬ﺇ ﱠﻻ ِﺇ‪‬ﺑﻠِﻴ ‪‬‬
‫ﺻ ﹾﻠﺼ‪‬ﺎ ٍﻝ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤٍﺈ‬
‫ﹶﺃ ﱠﻻ ‪‬ﺗﻜﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺴ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻢ ﹶﺃﻛﹸﻦ ﻷَﺳ‪‬ﺠ‪‬ﺪ‪ ‬ﻟِﺒ‪‬ﺸ‪‬ﺮٍ ‪‬ﺧ ﹶﻠ ﹾﻘ‪‬ﺘﻪ‪ ‬ﻣِﻦ ‪‬‬
‫ﻚ ﺍﻟ ﱠﻠ ‪‬ﻌ‪‬ﻨ ﹶﺔ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ‬
‫‪‬ﻭِﺇ ﱠﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬ ‫‪Ò‬‬ ‫ﻚ ‪‬ﺭﺟِﻴﻢ‪‬‬
‫ﺝ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ﹶﻓِﺈ‪‬ﻧ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ‪‬ﺧ ‪‬ﺮ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﻨ‪‬ﻮ ٍﻥ‬
‫‪‬ﻣ ‪‬‬
‫ﺍﻟﺪ‪‬ﻳ ِﻦ﴾]ﺍﻵﻳﺎﺕ‪.[٣٥-٢٦ :‬‬
‫ﺧﻠﻘﻨﺎ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻱ‪ :‬ﺁﺩﻡ‪ ،‬ﺍﻟﻔﺮﺍﺀ‪ ،‬ﺍﻟﺼﻠﺼﺎﻝ ﻃﲔ ﺣﺮ ﺧﻠﻂ ﺑﺮﻣﻞ ﻓﺼﺎﺭ‬
‫ﺻﻠﺼﺎ ﹰﻻ ﻛﺎﻟﻔﺨﺎﺭ‪ ،‬ﻭﺍﳌﺴﻨﻮﻥ ﺍﳌﺘﻐﲑ ﻛﺄﻧﻪ ﺃﺧﺬ ﻣﻦ‪ :‬ﺳﻨﻨﺖ ﺍﳊﺠﺮ ﻋﻠﻰ ﺍﳊﺠﺮ ﺍﻟﺬﻱ‬
‫ﳜﺮﺝ ﲟﺎ ﺑﻴﻨﻬﻤﺎ ﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻟﺴﻨﲔ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﺃﺧﺬ ﻣﻦ ﺃﻧﻪ ﻋﻠﻰ ﺳﻨﺔ ﺍﻟﻄﺮﻳﻖ ﻻ ﺃﻧﻪ ﺇﳕﺎ‬
‫ﻳﺘﻐﲑ ﺇﺫﺍ ﻗﺎﻡ ﺑﻐﲑ ﻣﺎﺀ ﺟﺎﺭ‪ ،‬ﻓﻜﺄﻧﻪ ﻣﻦ ﺻﻞ ﺍﻟﻠﺤﻢ ﺇﺫﺍ ﺗﻐﲑ‪ ،‬ﻭﻗﻴﻞ ﺍﳌﺴﻨﻮﻥ‪ ،‬ﺍﳌﺼﺒﻮﺏ‬
‫ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺳﻨﻨﺖ ﺍﳌﺎﺀ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﻭﻏﲑﻩ ﺇﺫﺍ ﺻﺒﺒﺘﻪ‪.‬‬
‫﴿ﻭ‪‬ﺍﹾﻟﺠ‪‬ﺎ ﱠﻥ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬ﻩ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ﴾ ﻳﻌﲏ‪ :‬ﺇﺑﻠﻴﺲ ﺧﻠﻘﻪ ﻣﻦ ﻗﺒﻞ ﺁﺩﻡ ﻣﻦ ﻧﺎﺭ ﺍﻟﺴﻤﻮﻡ‪،‬‬
‫ﺃﻱ‪ :‬ﺍﻟﺮﻳﺢ ﺍﳊﺎﺭﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺧﻠﻖ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺍﳉﺎﻥ ﺃﺑﺎ ﺍﳉﻦ ﻣﻦ ﻧﺎﺭ ﺍﻟﺴﻤﻮﻡ‪ ،‬ﻭﻫﻲ ﻧﺎﺭ ﺩﻭ‪‬ﺎ‬
‫ﺍﳊﺠﺎﺏ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺼﻮﺕ ﺍﻟﺬﻱ ﺗﺴﻤﻌﻮﻧﻪ ﻋﻨﺪ ﺍﻟﺼﻮﺍﻋﻖ ﻣﻦ ﺍﻧﻐﻄﺎﻁ ﺍﳊﺠﺎﺏ‪ ،‬ﻭﻧﺼﺐ‬
‫)ﺍﳉﺎﻥ( ﺑﻔﻌﻞ ﻣﻀﻤﺮ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻭﺧﻠﻘﻨﺎ ﺍﳉﺎﻥ ﺧﻠﻘﻨﺎﻩ‪.‬‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﻭﺍﺫﻛﺮ ﻳﺎ ﳏﻤﺪ ﺇﺫ ﻗﺎﻝ ﺭﺑﻚ ﺍﻵﻳﺔ‪ ،‬ﻓﺈﺫﺍ ﺳﻮﻳﺘﻪ‪ ،‬ﺃﻱ‪:‬‬ ‫﴿ ‪‬ﻭِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺻﻮﺭﺗﻪ ﻭﺃﺟﺮﻳﺖ ﻓﻴﻪ ﺍﻟﺮﻭﺡ ﻓﻘﻌﻮﺍ ﻟﻪ ﺳﺎﺟﺪﻳﻦ‪ ،‬ﺳﺠﻮﺩ ﲢﻴﺔ ﻭﻃﺎﻋﺔ ﻻ ﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬
‫﴿ ﹸﻛ ﱡﻠ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ﴾ ﻗﺎﻝ ﺍﳋﻠﻴﻞ‪ :‬ﺗﻮﻛﻴﺪ ﺑﻌﺪ ﺗﻮﻛﻴﺪ‪ ،‬ﺃﲨﻌﻮﻥ ﻣﻌﺮﻓﺔ ﺗﻮﻛﻴﺪ ﻟﻜﻦ ﻻ‬
‫ﻳﻨﻔﺮﺩ ﻛﻤﺎ ﻳﻨﻔﺮﺩ )ﻛﻠﻬﻢ( ﺗﻘﻮﻝ‪ :‬ﻛﻞ ﺍﻟﻘﻮﻡ ﺃﺗﺎﱐ‪ ،‬ﻭﻻ ﺗﻘﻮﻝ‪ :‬ﺃﲨﻊ ﺍﻟﻘﻮﻡ ﺃﺗﺎﱐ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺍﳌﱪﺩ‪ :‬ﺃﲨﻌﻮﻥ‪ ،‬ﻣﻌﻨﺎﻩ ﻏﲑ ﻣﻔﺘﺮﻗﲔ ﻭﻫﻮ ﻭﻫﻢ ﻣﻨﻪ ﻋﻨﺪ ﻏﲑﻩ ﻻ ﻳﻠﺰﻣﻪ‬
‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬ ‫‪١٢٠‬‬
‫ﺃﻥ ﻳﻨﺼﺒﻪ ﻋﻠﻰ ﺍﳊﺎﻝ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﺇﻻ ﺇﺑﻠﻴﺲ﴾ ﺍﺳﺘﺜﻨﺎﺀ ﻟﻴﺲ ﻣﻦ ﺍﻷﻭﻝ ﻋﻨﺪ ﻣﻦ ﺟﻌﻞ ﺇﺑﻠﻴﺲ ﻟﻴﺲ ﻣﻦ‬
‫ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻟﻘﻮﻟﻪ ﴿ﻛﺎﻥ ﻣﻦ ﺍﳉﻦ﴾‪.‬‬
‫ﺠﺪ‪‬ﻭﺍ‬
‫ﺴ‪‬‬‫ﺠﺪ‪‬ﻭﺍ َﻵ ‪‬ﺩ ‪‬ﻡ ﹶﻓ ‪‬‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﺍ ‪‬ﺳ ‪‬‬
‫ﻭﻗﻴﻞ ﻫﻮ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻷﻭﻝ ﻟﻘﻮﻟﻪ ﴿ِﺇ ﹾﺫ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ِﻟ ﹾﻠ ‪‬ﻤ ﹶ‬
‫ﺲ﴾ ﻓﻠﻮ ﻛﺎﻥ ﻣﻦ ﻏﲑ ﺍﳌﻼﺋﻜﺔ ﱂ ﻳﻜﻦ ﻣﻠﻮﻣﺎ؛ ﻷﻥ ﺍﻷﻣﺮ ﺑﺎﻟﺴﺠﻮﺩ ﺇﳕﺎ ﻭﻗﻊ‬ ‫ِﺇ ﱠﻻ ِﺇ‪‬ﺑﻠِﻴ ‪‬‬
‫ﻟﻠﻤﻼﺋﻜﺔ ﺧﺎﺻﺔ‪.‬‬
‫ﻭﻗﺪ ﻳﻘﻊ ﻋﻠﻰ ﺍﳌﻼﺋﻜﺔ ﺍﺳﻢ ﺍﳉﻦ ﻻﺳﺘﺘﺎﺭﻫﻢ ﻋﻦ ﺃﻋﲔ ﺑﲏ ﺁﺩﻡ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﷲ ﻋﺰ‬
‫ﻀﺮ‪‬ﻭ ﹶﻥ﴾)‪ ،(١‬ﺍﳉﻨﺔ‪ ،‬ﺍﳌﻼﺋﻜﺔ‪.‬‬ ‫ﺤ ‪‬‬
‫ﺠ‪‬ﻨﺔﹸ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟ ‪‬ﻤ ‪‬‬
‫ﺖ ﺍﹾﻟ ِ‬
‫ﻭﺟﻞ ﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤ ِ‬
‫ﻗﺎﻝ ﻳﺎ ﺇﺑﻠﻴﺲ ﻣﺎ ﻟﻚ ﺃﻻ ﺗﻜﻮﻥ ﻣﻊ ﺍﻟﺴﺎﺟﺪﻳﻦ؟ ﻣﻮﺿﻊ )ﺃﻥ( ﻧﺼﺐ ﺑﺈﺳﻘﺎﻁ‬
‫)ﰲ( ﺍﳌﻌﲎ‪ :‬ﺃﻱ ﺷﻲﺀ ﻟﻚ ﰲ ﺃﻥ ﻻ ﺗﻜﻮﻥ؟ ﻗﺎﻝ‪ :‬ﱂ ﺃﻛﻦ ﻷﺳﺠﺪ ﻟﺒﺸﺮ ﺧﻠﻘﺘﻪ ﻣﻦ‬
‫ﺻﻠﺼﺎﻝ ﺃﻱ‪ :‬ﻭﻗﺪ ﺧﻠﻘﺘﲏ ﻣﻦ ﻧﺎﺭ ﺍﻟﺴﻤﻮﻡ‪ ،‬ﻭﺍﻟﻨﺎﺭ ﺃﻓﻀﻞ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺎﺧﺮﺝ ﻣﻨﻬﺎ‬
‫ﺃﻱ‪ :‬ﻣﻦ ﺍﳉﻨﺔ ﻓﺈﻧﻚ ﻣﺮﺟﻮﻡ ﺑﺎﻟﺬﻡ ﻭﺍﻟﺸﺘﻢ‪ ،‬ﻭﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻳﻮﻡ ﺍﳉﺰﺍﺀ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻨ ﹶﻈﺮِﻳ ‪‬ﻦ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ‬
‫ﻗﹶﺎ ﹶﻝ ﹶﻓِﺈ‪‬ﻧ ‪‬‬ ‫‪Ò‬‬ ‫ﺏ ﹶﻓﹶﺄ‪‬ﻧ ِﻈ ‪‬ﺮﻧِﻲ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ‪‬ﻳ ‪‬ﺒ ‪‬ﻌﺜﹸﻮ ﹶﻥ‬
‫﴿ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬
‫ﺽ ‪‬ﻭﻷُ ﹾﻏ ِﻮ‪‬ﻳ‪‬ﻨﻬ‪ ‬ﻢ‬
‫ﺏ ِﺑﻤ‪‬ﺎ ﹶﺃ ﹾﻏ ‪‬ﻮ‪‬ﻳ‪‬ﺘﻨِﻲ ُﻷ ‪‬ﺯ‪‬ﻳ‪‬ﻨ ‪‬ﻦ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬ ‫‪Ò‬‬ ‫ﺖ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻌﻠﹸﻮ ِﻡ‬
‫ﺍﹾﻟ ‪‬ﻮ ﹾﻗ ِ‬
‫ِﺇ ﱠﻥ‬ ‫‪Ò‬‬ ‫ﺴ‪‬ﺘﻘِﻴﻢ‪‬‬
‫ﺻﺮ‪‬ﺍﻁﹲ ‪‬ﻋ ﹶﻠ ‪‬ﻲ ‪‬ﻣ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ِ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺼ‪‬‬
‫ﺨ ﹶﻠ ِ‬
‫ِﺇ ﱠﻻ ِﻋﺒ‪‬ﺎ ‪‬ﺩ ‪‬ﻙ ِﻣ ‪‬ﻨﻬ‪‬ﻢ‪ ‬ﺍﹾﻟﻤ‪ ‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍﹾﻟﻐ‪‬ﺎﻭِﻳ ‪‬ﻦ ‪ Ò‬ﻭِﺇ ﱠﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﹶﻟ ‪‬ﻤ ‪‬ﻮ ِﻋﺪ‪‬ﻫ‪ ‬ﻢ‬
‫ﻚ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺳ ﹾﻠﻄﹶﺎﻥﹲ ِﺇ ﱠﻻ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ ‪‬‬
‫ﺲ ﹶﻟ ‪‬‬
‫ِﻋﺒ‪‬ﺎﺩِﻱ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺕ‬
‫ﲔ ﻓِﻲ ‪‬ﺟﻨ‪‬ﺎ ٍ‬
‫ﺏ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟ ‪‬ﺰﺀٌ ‪‬ﻣ ﹾﻘﺴ‪‬ﻮﻡ‪ِ Ò ‬ﺇ ﱠﻥ ﺍﹾﻟﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﺏ ِﻟ ﹸﻜ ﱢﻞ ﺑ‪‬ﺎ ٍ‬
‫ﲔ ‪ Ò‬ﹶﻟﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﺒ ‪‬ﻌﺔﹸ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ٍ‬
‫ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٤٦-٣٦ :‬‬
‫ﻼ ٍﻡ ﺁ ِﻣِﻨ ‪‬‬
‫ﺴﹶ‬‫‪‬ﻭ ‪‬ﻋﻴ‪‬ﻮ ٍﻥ ‪ Ò‬ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﻫ‪‬ﺎ ِﺑ ‪‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺇﻧﻚ ﻣﻦ ﺍﳌﻨﻈﺮﻳﻦ ﺇﱃ ﻳﻮﻡ ﺍﻟﻮﻗﺖ ﺍﳌﻌﻠﻮﻡ‪ ،‬ﺃﻱ ﳍﻼﻙ ﲨﻴﻊ ﺍﳋﻼﺋﻖ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺇﳕﺎ ﺳﺄﻝ ﺍﻹﻧﻈﺎﺭ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻟﺌﻼ ﳝﻮﺕ‪ ،‬ﺇﺫ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﳝﻮﺕ ﻓﻴﻪ ﺃﺣﺪ ﻓﻠﻢ‬
‫ﳚﺐ ﺇﱃ ﺫﻟﻚ‪ ،‬ﻭﺃﻧﻈﺮ ﺇﱃ ﺁﺧﺮ ﺃﻳﺎﻡ ﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻗﺎﻝ ﺭﺏ ﲟﺎ ﺃﻏﻮﻳﺘﲏ ﺃﻱ‪ :‬ﺑﺈﻏﻮﺍﺋﻚ ﺇﻳﺎﻱ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‪ :‬ﺁﻳﺔ ‪.١٥٨‬‬

‫‪١٢١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺴ‪‬ﻨ ‪‬ﻦ ﳍﻢ ﺍﳌﻌﺎﺻﻲ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﻷﺿﻠﻨﻬﻢ ﻋﻦ ﺍﻟﺮﺷﺎﺩ‪ ،‬ﺇﻻ ﻋﺒﺎﺩﻙ ﻣﻨﻬﻢ ﺍﳌﺨﻠﺼﲔ‪،‬‬ ‫ُﻷ ‪‬ﺣ ‪‬‬
‫ﻓﻼ ﺳﻠﻄﺎﻥ ﱄ ﻋﻠﻴﻬﻢ‪ ،‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺻﺮﺍﻁ ﻋﻠﻲ ﻣﺴﺘﻘﻴﻢ ﺃﻱ‪ :‬ﻋﻠﻰ ﺇﺭﺍﺩﰐ‪ ،‬ﺫﻛﺮﻩ‬
‫ﺍﻟﺰﺟﺎﺝ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ ﻳﻘﻮﻝ‪ :‬ﻣﺮﺟﻌﻬﻢ ﺇﱄ ﻓﺄﺟﺎﺯﻳﻬﻢ ﻛﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ ﳌﻦ ﻳﺘﻮﻋﺪﻩ‪ :‬ﻃﺮﻳﻘﻚ‬
‫ﻋﻠﻲ‪ ،‬ﻭﻗﺮﺃ ﺑﻌﻀﻬﻢ‪ :‬ﺻﺮﺍﻁ ﻋﻠﻲ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ﺃﻱ‪ :‬ﺭﻓﻴﻊ ﻗﻮﻟﻪ‪﴿ :‬ﳍﺎ ﺳﺒﻌﺔ ﺃﺑﻮﺍﺏ﴾‪ ،‬ﻋﻦ‬
‫ﻋﻜﺮﻣﺔ ﺃﻱ ﺳﺒﻌﺔ ﺃﻃﺒﺎﻕ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺢ ﺃﻭﳍﺎ ﺟﻬﻨﻢ ﰒ ﻟﻈﻰ ﰒ ﺍﳊﻄﻤﺔ ﰒ ﺍﻟﺴﻌﲑ ﰒ‬
‫ﺳﻘﺮ ﰒ ﺍﳉﺤﻴﻢ ﰒ ﺍﳍﺎﻭﻳﺔ‪ ،‬ﻟﻜﻞ ﺑﺎﺏ ﻣﻨﻬﻢ‪ ،‬ﺃﻱ ﻟﻜﻞ ﻃﺒﻖ ﺻﻨﻒ ﳑﻦ ﻳﻌﺬﺏ ﻋﻠﻰ ﻗﺪﺭ‬
‫ﻣﻨـﺰﻟﺘﻪ ﰲ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﺟﻬﻨﻢ ﻻ ﺗﻨﺼﺮﻑ‪ ،‬ﻷﻧﻪ ﺃﻋﺠﻤﻲ ﻣﻌﺮﻓﺔ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﻋﺮﰊ ﻭﻟﻜﻨﻪ‬
‫ﻣﺆﻧﺚ ﻣﻌﺮﻓﺔ‪ ،‬ﻭﻣﻦ ﺟﻌﻠﻪ ﻋﺮﺑ‪‬ﻴﺎ ﺍﺷﺘﻘﻪ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﺭﻛﺒﺔ ﺟﻬﻨﺎﻡ ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻌﻴﺪﺓ ﺍﻟﻘﻌﺮ‪،‬‬
‫ﻓﺴﻤﻴﺖ ﺍﻟﻨﺎﺭ ﺟﻬﻨﻢ ﻟﺒﻌﺪ ﻗﻌﺮﻫﺎ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺍﺩﺧﻠﻮﻫﺎ‪ ،‬ﺃﻱ ﻳﻘﺎﻝ ﳍﻢ‪ :‬ﺍﺩﺧﻠﻮﻫﺎ ﺑﺴﻼﻡ ﺃﻱ‪:‬‬
‫ﺑﺴﻼﻣﺔ ﺁﻣﻨﲔ ﻣﻦ ﻋﻘﺎﺏ ﺍﷲ ﻭﻣﻦ ﺳﻠﺐ ﻣﺎ ﺃﻭﺗﻴﺘﻤﻮﻩ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻬ‪ ‬ﻢ‬
‫ﹶﻻ ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺻﺪ‪‬ﻭ ِﺭﻫِﻢ ‪‬ﻣ ‪‬ﻦ ِﻏ ﱟﻞ ِﺇ ‪‬ﺧﻮ‪‬ﺍﻧ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺳ‪‬ﺮ‪ٍ ‬ﺭ ‪‬ﻣ‪‬ﺘﻘﹶﺎِﺑ ِﻠ ‪‬‬
‫﴿ﻭ‪‬ﻧﺰ ‪‬ﻋﻨ‪‬ﺎ ﻣ‪‬ﺎ ﻓِﻲ ‪‬‬
‫‪‬ﻭﹶﺃ ﱠﻥ‬ ‫‪Ò‬‬ ‫ﲔ ‪ Ò‬ﻧ‪‬ﺒ ﹾﺊ ِﻋﺒ‪‬ﺎﺩِﻱ ﹶﺃﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ‬
‫ﺨ ‪‬ﺮ ِﺟ ‪‬‬
‫ﺼﺐ‪ ‬ﻭﻣ‪‬ﺎ ﻫ‪‬ﻢ ‪‬ﻣ ‪‬ﻨﻬ‪‬ﺎ ِﺑﻤ‪ ‬‬
‫ﻓِﻴﻬ‪‬ﺎ ‪‬ﻧ ‪‬‬
‫ﻒ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ِﺇ ﹾﺫ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﺳ‪‬ﻼﻣ‪‬ﺎ‬
‫ﺿ ‪‬ﻴ ِ‬
‫ﺏ ﺍ َﻷﻟِﻴ ‪‬ﻢ ‪‬ﻭ‪‬ﻧ‪‬ﺒ ﹾﺌ ‪‬ﻬ ‪‬ﻢ ﻋ‪‬ﻦ ‪‬‬
‫‪‬ﻋﺬﹶﺍﺑِﻲ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﺸ ‪‬ﺮﺗ‪‬ﻤ‪‬ﻮﻧِﻲ‬
‫ﻼ ٍﻡ ‪‬ﻋﻠِﻴ ٍﻢ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﺃ‪‬ﺑ ‪‬‬
‫ﺸﺮ‪ ‬ﻙ ِﺑﻐ‪ ‬ﹶ‬
‫ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﺎ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ِﺟﻠﹸﻮ ﹶﻥ ‪ Ò‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﻻ ‪‬ﺗ ‪‬ﻮ ‪‬ﺟ ﹾﻞ ِﺇﻧ‪‬ﺎ ﻧ‪‬ﺒ ‪‬‬
‫‪Ò‬‬ ‫ﲔ‬
‫ﻼ ‪‬ﺗﻜﹸﻦ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟﻘﹶﺎِﻧ ِﻄ ‪‬‬
‫ﺤ ‪‬ﻖ ﹶﻓ ﹶ‬ ‫ﺸﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑ ‪‬‬
‫ﺸ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻙ ﺑِﺎﹾﻟ ‪‬‬ ‫ﺴِﻨ ‪‬ﻲ ﺍﹾﻟ ِﻜ‪‬ﺒﺮ‪ ‬ﹶﻓِﺒ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ﺃﹶﻥ ‪‬ﻣ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ﹾﻘ‪‬ﻨﻂﹸ ﻣِﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ِﺔ ‪‬ﺭ‪‬ﺑ ِﻪ ِﺇ ﱠﻻ ﺍﻟﻀ‪‬ﺎﻟﱡﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٥٦-٤٧ :‬‬
‫)ﺍﻟﻐﻞ( ﺍﳊﻘﺪ ﻭﻳﺮﻭﻯ ﺃﻧﻪ ﳜﻠﺺ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻴﺴﺤﺒﻮﻥ ﻋﻠﻰ ﻗﻨﻄﺮﺓ ﺑﲔ‬
‫ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﻓﻴﻘﺘﺺ ﻣﻦ ﺑﻌﻀﻬﻢ ﻟﺒﻌﺾ‪ ،‬ﻓﻴﺆﻣﺮ ‪‬ﻢ ﺇﱃ ﺍﳉﻨﺔ‪ ،‬ﻭﻗﺪ ﻧﻘﻮﺍ ﻭﻫﺬﺑﻮﺍ‬
‫ﲔ﴾ ﺃﻱ‪ :‬ﻻ ﻳﻨﻈﺮ ﺃﺣﺪ ﻣﻨﻬﻢ ﰲ ﻗﻔﺎ‬ ‫ﻓﺨﻠﺼﺖ ﻧﻴﺎ‪‬ﻢ ﻣﻦ ﺍﻷﺣﻘﺎﺩ‪ ،‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﻣ‪‬ﺘﻘﹶﺎِﺑ ِﻠ ‪‬‬
‫ﺻﺎﺣﺒﻪ‪ ،‬ﻭ)ﺇﺧﻮﺍﻧﺎ( ﺣﺎﻝ ﻣﻦ ﺍﳌﺘﻘﲔ‪ ،‬ﺃﻱ‪ :‬ﻭﻣﻦ ﺍﳌﻀﻤﺮ ﰲ ﺁﻣﻨﲔ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺣﺎﻻ ﻣﻘﺪﺭﺓ ﻣﻦ ﺍﳍﺎﺀ ﻭﺍﳌﻴﻢ ﰲ ﺻﺪﻭﺭﻫﻢ‪﴿ ،‬ﻻ ﳝﺴﻬﻢ ﻓﻴﻬﺎ ﻧﺼﺐ﴾ ﺃﻱ ﻻ ﻳﻨﺎﳍﻢ ﻓﻴﻬﺎ‬
‫ﺏ ﺍ َﻷﻟِﻴ ‪‬ﻢ﴾ ﺟﺎﺀ ﰲ‬
‫ﺗﻌﺐ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﺃﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﺍﻟ ‪‬ﺮﺣِﻴ ‪‬ﻢ ‪‬ﻭﹶﺃ ﱠﻥ ‪‬ﻋﺬﹶﺍﺑِﻲ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬ ‫‪١٢٢‬‬
‫ﺍﻟﺘﻔﺴﲑ ﺃﻥ ﺍﻟﻌﺒﺪ ﻟﻮ ﻋﻠﻢ ﻗﺪﺭ ﻋﻔﻮ ﺍﷲ ﳌﺎ ﺃﻣﺴﻚ ﻋﻦ ﺫﻧﺐ‪ ،‬ﻭﻟﻮ ﻋﻠﻢ ﻣﻘﺪﺍﺭ ﻋﻘﻮﺑﺘﻪ ﳌﺎ‬
‫ﺃﻗﺪﻡ ﻋﻠﻰ ﺫﻧﺐ‪ ،‬ﻭ﴿ﺿﻴﻒ ﺇﺑﺮﺍﻫﻴﻢ﴾ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﺃﺗﻮﻩ ﺑﺎﻟﺒﺸﺮﻯ‪ ،‬ﻓﺘﻮﳘﻬﻢ ﺃﺿﻴﺎﻓﺎ‪،‬‬
‫ﻭ﴿ﺳﻼﻣﺎ﴾ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﻛﺄ‪‬ﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺳﻠﻤﻨﺎ ﺳﻼﻣﺎ‪ ،‬ﻭﺍﻟﻮﺟﻞ‪ :‬ﺍﳋﺎﺋﻒ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻛﺎﻥ ﻭﺟﻠﻪ ﻻﻣﺘﻨﺎﻋﻬﻢ ﻣﻦ ﺃﻛﻞ ﻃﻌﺎﻣﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺑﻐﻼﻡ ﻋﻠﻴﻢ ﻭﺻﻔﻪ ﺑﺄﻧﻪ ﻋﻠﻴﻢ ﺇﻋﻼﻣﺎ ﺃﻧﻪ‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ﴾ ﻋﻦ ﳎﺎﻫﺪ ﻋﺠﺐ ﻣﻦ ﺫﻟﻚ ﻟﻜﱪﻩ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﻳﺒﻠﻎ ﻭﻳﻌﻠﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﹶﻓِﺒ ‪‬ﻢ ‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﺍﺳﺘﻔﻬﻢ ﺑﺄﻣﺮ ﺍﷲ ﺗﺒﺸﺮﻭﻥ‪ ،‬ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﻭﺍﻟﺘﺸﺪﻳﺪ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﻭﺍﻟﺘﺨﻔﻴﻒ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﲣﻔﻴ ﹰﻔﺎ‪ ،‬ﻭﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ ﺍﺟﺘﺰﺍﺀ ﺑﺎﻟﻜﺴﺮﺓ ﺇﺫ ﻛﺎﻧﺖ ﺭﺃﺱ‬
‫ﺁﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﻭﺍﻟﺘﺨﻔﻴﻒ ﻓﻬﻮ ﻛﺎﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺣﺬﻑ ﺇﺣﺪﻯ‬
‫ﺍﻟﻨﻮﻧﲔ ﲣﻔﻴﻔﺎ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻓﻌﻠﻰ ﺃﻧﻪ ﻟﻠﻤﺨﺎﻃﺒﲔ ﱂ ﻳﺬﻛﺮ ﻟﻪ ﻣﻔﻌﻮﻝ‪﴿ ،‬ﻗﺎﻟﻮﺍ‬
‫ﺑﺸﺮﻧﺎﻙ ﺑﺎﳊﻖ﴾ ﺃﻱ‪ :‬ﺑﺎﻟﻴﻘﲔ ﴿ﻓﻼ ﺗﻜﻦ ﻣﻦ ﺍﻟﻘﺎﻧﻄﲔ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺒﺎﺋﺴﲔ ﻣﻦ ﻓﻀﻞ ﺍﷲ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻣﻦ ﻳﻘﻨﻂ ﻣﻦ ﺭﲪﺔ ﺭﺑﻪ ﺇﻻ ﺍﻟﻀﺎﻟﻮﻥ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺬﻳﻦ ﺃﺧﻄﺄﻭﺍ ﺳﺒﻴﻞ ﺍﻟﺼﻮﺍﺏ ﻭﻗﺮﺃ‬
‫ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻳﻘﻨﻂ ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﻛﺬﻟﻚ ﴿ﺇﺫﺍ ﻫﻢ ﻳﻘﻨﻄﻮﻥ﴾)‪﴿ (١‬ﻭﻻ‬
‫ﺗﻘﻨﻄﻮﺍ﴾)‪ (٢‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻓﻴﻬﻦ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻜﺴﺮ ﻓﻸ‪‬ﻢ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﻓﺘﺢ ﺍﻟﻨﻮﻥ ﰲ ﻗﻮﻟﻪ ﴿ﻣﻦ ﺑﻌﺪ ﻣﺎ ﻗﻨﻄﻮﺍ﴾)‪ (٣‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻥ ﺍﳌﺎﺿﻲ ﻣﻔﺘﻮﺡ ﺍﻟﻌﲔ ﻓﺎﻟﻘﻴﺎﺱ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺍﳌﻀﺎﺭﻉ ﺑﺎﻟﻔﺘﺢ ﰲ ﻏﲑ ﺍﳊﺮﻭﻑ‬
‫ﺍﻟﺴﺘﺔ‪.‬‬
‫ﻂ ‪‬ﻳ ﹾﻘ‪‬ﻨﻂﹸ‪ ،‬ﻓﺄﺗﻰ‬
‫ﻂ ‪‬ﻳ ﹾﻘِﻨﻂﹸ ﻭﹶﻗِﻨ ﹶ‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻓﻌﻠﻰ ﺃ‪‬ﻤﺎ ﻟﻐﺘﺎﻥ ﻣﻌﺮﻭﻓﺘﺎﻥ‪ ،‬ﹶﻗ‪‬ﻨ ﹶ‬
‫ﺍﳌﺎﺿﻲ ﺑﻠﻐﺔ ﻭﺍﳌﻀﺎﺭﻉ ﺑﺄﺧﺮﻯ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ ﺁﻳﺔ‪.٣٦ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ‪.٥٣ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ‪.٢٨ :‬‬
‫‪١٢٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ‪ِ Ò‬ﺇ ﱠﻻ‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ﹶﻓﻤ‪‬ﺎ ‪‬ﺧ ﹾﻄﺒ‪‬ﻜﹸ ‪‬ﻢ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳﻠﹸﻮ ﹶﻥ ‪ Ò‬ﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧ‪‬ﺎ ﹸﺃ ‪‬ﺭ ِﺳ ﹾﻠﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﹶﻗ ‪‬ﻮ ٍﻡ ‪‬ﻣ ‪‬‬
‫ﲔ ‪ِ Ò‬ﺇ ﱠﻻ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ‪‬ﺗﻪ‪ ‬ﹶﻗ ‪‬ﺪ ‪‬ﺭﻧ‪‬ﺎ ِﺇ‪‬ﻧﻬ‪‬ﺎ ﹶﻟ ِﻤ ‪‬ﻦ ﺍﹾﻟﻐ‪‬ﺎِﺑﺮِﻳ ‪‬ﻦ ‪ Ò‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎ َﺀ‬
‫ﻁ ِﺇﻧ‪‬ﺎ ﹶﻟ ‪‬ﻤ‪‬ﻨﺠ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﺁ ﹶﻝ ﻟﹸﻮ ٍ‬
‫ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑ ﹾﻞ ِﺟ ﹾﺌﻨ‪‬ﺎ ‪‬ﻙ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴ ِﻪ‬ ‫‪Ò‬‬ ‫ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻗ ‪‬ﻮﻡ‪ ‬ﻣ‪‬ﻨ ﹶﻜﺮ‪‬ﻭ ﹶﻥ‬ ‫‪Ò‬‬ ‫ﻁ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮ ‪‬ﺳﻠﹸﻮ ﹶﻥ‬
‫ﺁ ﹶﻝ ﻟﹸﻮ ٍ‬
‫ﻚ ِﺑ ِﻘ ﹾﻄ ٍﻊ ‪‬ﻣ ‪‬ﻦ ﺍﻟﱠﻠ ‪‬ﻴ ِﻞ ﻭ‪‬ﺍ‪‬ﺗِﺒ ‪‬ﻊ‬
‫ﹶﻓﹶﺄ ‪‬ﺳ ِﺮ ِﺑﹶﺄ ‪‬ﻫ ِﻠ ‪‬‬ ‫‪Ò‬‬ ‫ﺤ ‪‬ﻖ ‪‬ﻭِﺇﻧ‪‬ﺎ ﹶﻟﺼ‪‬ﺎ ِﺩﻗﹸﻮ ﹶﻥ‬
‫ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ﺑِﺎﹾﻟ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻳ ‪‬ﻤ‪‬ﺘﺮ‪‬ﻭ ﹶﻥ‬
‫ﺖ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﺣﺪ‪ ‬ﻭ‪‬ﺍ ‪‬ﻣﻀ‪‬ﻮﺍ ‪‬ﺣ ‪‬ﻴﺚﹸ ‪‬ﺗ ‪‬ﺆ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٦٥-٥٧ :‬‬
‫ﹶﺃ ‪‬ﺩﺑ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬
‫﴿ ﹶﻓﻤ‪‬ﺎ ‪‬ﺧ ﹾﻄﺒ‪‬ﻜﹸ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﻣﺎ ﺷﺄﻧﻜﻢ‪ ،‬ﻗﺎﻟﻮﺍ ﺇﱃ ﻗﻮﻡ ﳎﺮﻣﲔ‪ ،‬ﺃﻱ ﺑﺎﻟﻌﺬﺍﺏ ﺇﻻ ﺁﻝ‬
‫ﻟﻮﻁ ﺇﻧﺎ ﳌﻨﺠﻮﻫﻢ ﺃﻱ ﳐﻠﺼﻮﻫﻢ‪ ،‬ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ﴿ :‬ﻣ ‪‬ﻨﺠﻮﻫﻢ﴾ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ‬
‫ﻭﲣﻔﻴﻒ ﺍﳉﻴﻢ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﺗﺸﺪﻳﺪ ﺍﳉﻴﻢ‪ ،‬ﻭﳘﺎ ﻟﻐﺘﺎﻥ‪ :‬ﳒﻰ ﻭﺃﳒﻰ‪.‬‬
‫ﻭ﴿ﺁﻝ ﻟﻮﻁ﴾ ﻭﻧﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﻨﻘﻄﻊ‪ ،‬ﻷﻥ ﺁﻝ ﻟﻮﻁ ﻟﻴﺴﻮﺍ ﻣﻦ ﺍﻟﻘﻮﻡ‬
‫ﺍﺠﻤﻟﺮﻣﲔ‪ ،‬ﺍﳌﺘﻘﺪﻡ ﺫﻛﺮﻫﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺇﻻ )ﺍﻣﺮﺃﺗﻪ(‪ ،‬ﻧﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﳍﺎﺀ ﻭﺍﳌﻴﻢ‬
‫ﻭﻫﻢ ﺁﻝ ﻟﻮﻁ‪ ،‬ﺍﳌﻌﲎ ﺇﻧﺎ ﳌﻨﺠﻮﻫﻢ ﺇﻻ ﺍﻣﺮﺃﺗﻪ ﻭﻫﻲ ﰲ ﺍﻟﺘﺄﻭﻳﻞ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻘﻮﻡ ﺍﺠﻤﻟﺮﻣﲔ؛‬
‫ﻷﻧﻪ ﺍﺳﺘﺜﻨﺎﺀ ﺭﺩ ﻋﻠﻰ ﺍﺳﺘﺜﻨﺎﺀ ﻛﺎﻥ ﻗﺒﻠﻪ‪ ،‬ﻗﺪﺭﻧﺎ‪ ،‬ﺃﻱ ﻗﻀﻰ ﺍﷲ ﺃ‪‬ﺎ ﳌﻦ ﺍﻟﻐﺎﺑﺮﻳﻦ‪ ،‬ﺃﻱ‬
‫ﺍﻟﺒﺎﻗﲔ ﰲ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺪﺭﻧﺎ ﺩﺑﺮﻧﺎ ﻭﻗﻴﻞ‪ :‬ﻛﺘﺒﻨﺎ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﺑﻜﺮ ﻗﺪﺭﻧﺎ ﻭﰲ ﺍﻟﻨﻤﻞ ﴿ﻗﺪﺭﻧﺎﻫﺎ﴾)‪ (١‬ﺑﺘﺨﻔﻴﻒ ﺍﻟﺪﺍﻝ ﻓﻴﻬﻤﺎ ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺘﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ ﻓﻴﻬﻤﺎ ﻭﳘﺎ ﻟﻐﺘﺎﻥ‪ ،‬ﻭﰲ ﺍﻟﺘﺸﺪﻳﺪ ﻣﺒﺎﻟﻐﺔ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺇﻧﻜﻢ ﻗﻮﻡ ﻣﻨﻜﺮﻭﻥ‪ ،‬ﺃﻱ‬
‫ﻻ ﻧﻌﺮﻓﻜﻢ؛ ﻭﺫﻟﻚ ﻷ‪‬ﻢ ﺃﺗﻮﻩ ﰲ ﺻﻮﺭﺓ ﱂ ﻳﻜﻦ ﻋﺮﻓﻬﻢ ‪‬ﺎ‪.‬‬
‫ﺸ ﹸﻜﻮﻥ‬ ‫﴿ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺑ ﹾﻞ ِﺟ ﹾﺌﻨ‪‬ﺎ ‪‬ﻙ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬ﻤ‪‬ﺘﺮ‪‬ﻭ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺑﺎﻟﻌﺬﺍﺏ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻖ﴾ ﺃﻱ‪ :‬ﺑﺎﻟﻴﻘﲔ ﻣﻦ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﺇﻧﺎ ﻟﺼﺎﺩﻗﻮﻥ ﰲ ﺧﱪﻧﺎ‪،‬‬ ‫ﰲ ﻧﺰﻭﻟﻪ ﴿ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ﺑِﺎﹾﻟ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻨ ﹸﻜ ‪‬ﻢ‬‫﴿ﻭ‪‬ﺍ‪‬ﺗِﺒ ‪‬ﻊ ﹶﺃ ‪‬ﺩﺑ‪‬ﺎ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ﴾ ﺃﻱ ﻛﻦ ﻣﻦ ﻭﺭﺍﺀ ﻣﻦ ﺗﺴﺮﻱ ‪‬ﻢ ﻣﻦ ﺃﻫﻠﻚ‪ ﴿ ،‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻠ‪‬ﺘ ِﻔ ‪‬‬
‫ﹶﺃ ‪‬ﺣﺪ‪ ﴾‬ﺃﻱ ﻟﺌﻼ ﻳﺮﻯ ﻋﻈﻴﻢ ﻣﺎ ﻳﻨـﺰﻝ ‪‬ﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻘﺎﺋﻞ‪ :‬ﺍﻣﺾ‬
‫ﻟﺸﺄﻧﻚ‪ ،‬ﻭﻻ ﺗﻌﺮﺝ ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﻭﺍﻣﻀﻮﺍ ﺣﻴﺚ ﺗﺆﻣﺮﻭﻥ ﺃﻱ‪ :‬ﺣﻴﺚ ﻳﺄﻣﺮﻛﻢ ﺍﷲ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ ﺁﻳﺔ‪.٥٧ :‬‬

‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬ ‫‪١٢٤‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭﺟ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﻫﻞﹸ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺤ‪‬‬
‫ﺼِﺒ ِ‬
‫ﻚ ﺍﻷ ‪‬ﻣ ‪‬ﺮ ﹶﺃ ﱠﻥ ﺩ‪‬ﺍِﺑ ‪‬ﺮ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ‪‬ﻣ ﹾﻘﻄﹸﻮﻉ‪ ‬ﻣ ‪‬‬
‫ﻀ ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﹶﺫِﻟ ‪‬‬
‫﴿ ‪‬ﻭ ﹶﻗ ‪‬‬
‫ﷲ ‪‬ﻭ ﹶﻻ‬
‫ﻭ‪‬ﺍ‪‬ﺗﻘﹸﻮﺍ ﺍ َ‬ ‫‪Ò‬‬ ‫ﻀﺤ‪‬ﻮ ِﻥ‬
‫ﻼ ‪‬ﺗ ﹾﻔ ‪‬‬
‫ﺿ ‪‬ﻴﻔِﻲ ﹶﻓ ﹶ‬
‫ﻗﹶﺎ ﹶﻝ ِﺇ ﱠﻥ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ‪‬‬ ‫‪Ò‬‬ ‫ﺸﺮ‪‬ﻭ ﹶﻥ‬
‫ﺴ‪‬ﺘ ‪‬ﺒ ِ‬
‫ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ‪‬ﻳ ‪‬‬
‫‪Ò‬‬ ‫ﲔ‬
‫ﲔ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ‪‬ﺑﻨ‪‬ﺎﺗِﻲ ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ ِﻋ ِﻠ ‪‬‬ ‫ﺨﺰ‪‬ﻭ ِﻥ ‪ Ò‬ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬ﻨ ‪‬ﻬ ‪‬‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬ ‫‪‬ﺗ ‪‬‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪-٦٦ :‬‬
‫ﺸ ِﺮ ِﻗ ‪‬‬
‫ﺤﺔﹸ ﻣ‪ ‬‬
‫ﺼ ‪‬ﻴ ‪‬‬
‫ﹶﻟ ‪‬ﻌ ‪‬ﻤﺮ‪ ‬ﻙ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻟﻔِﻲ ‪‬ﺳ ﹾﻜ ‪‬ﺮِﺗ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻬ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ‪‬ﺗﻬ‪‬ﻢ‪ ‬ﺍﻟ ‪‬‬
‫‪.[٧٣‬‬
‫ﻀ ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ِﻪ﴾ ﺃﻱ‪ :‬ﺃﻋﻠﻤﻨﺎﻩ ﻭﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻪ‪﴿ ،‬ﹶﺃ ﱠﻥ ﺩ‪‬ﺍِﺑ ‪‬ﺮ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ﴾ ﺃﻱ‪ :‬ﺁﺧﺮﻫﻢ‬ ‫﴿ ‪‬ﻭ ﹶﻗ ‪‬‬
‫ﻭﺃﺻﻠﻬﻦ ﻣﻘﻄﻮﻉ ﻣﺴﺘﺄﺻﻞ‪ ،‬ﻭ)ﺃﻥ ﺩﺍﺑﺮ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻷﻣﺮ‪ ،‬ﺇﻥ‬
‫ﻛﺎﻥ ﺍﻷﻣﺮ ﺑﺪﻻ ﻣﻦ )ﺫﻟﻚ( ﺇﻥ ﺟﻌﻠﺖ ﺍﻷﻣﺮ ﻋﻄﻒ ﺑﻴﺎﻥ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ )ﺃﻥ(‬
‫ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺣﺬﻑ ﺍﳋﺎﻓﺾ ﺃﻱ ﺑﺄﻥ ﺩﺍﺑﺮ‪ ،‬ﻭ)ﻣﺼﺒﺤﲔ( ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪،‬‬
‫ﻭﺟﺎﺀ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﻫﻲ ﺳﺪﻭﻡ‪ ،‬ﻳﺴﺘﺒﺸﺮﻭﻥ ﺑﺎﻷﺿﻴﺎﻑ‪ ،‬ﻃﻤﻌﺎ ﰲ ﺭﻛﻮﺏ ﺍﻟﻔﺎﺣﺸﺔ‪،‬‬
‫ﻭ)ﻳﺴﺘﺒﺸﺮﻭﻥ( ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ‪.‬‬
‫ﻚ ‪‬ﻋ ِﻦ‬
‫ﺨﺰ‪‬ﻭ ِﻥ﴾ ﺃﻱ‪ :‬ﻻ ﺗﺬﻟﻮﱐ ﺑﺎﻟﺘﻌﺮﺽ ﳍﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪﴿ :‬ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬ﻨ ‪‬ﻬ ‪‬‬ ‫ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﲔ﴾ ﺍﳉﻮﺍﺏ‬ ‫ﲔ﴾ ﺃﻱ‪ :‬ﻋﻦ ﺿﻴﺎﻓﺔ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ‪‬ﺑﻨ‪‬ﺎﺗِﻲ ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ ِﻋ ِﻠ ‪‬‬ ‫ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤ ‪‬‬
‫ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﳌﻌﲎ‪ ،‬ﻷ‪‬ﻢ ﺃﺭﺍﺩﻭﺍ ﺍﻷﺿﻴﺎﻑ ﻟﻠﻔﺴﺎﺩ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺇﻥ ﻛﻨﺘﻢ ﻣﺮﻳﺪﻭﻥ ﳍﺬﺍ ﺍﻟﺸﺄﻥ‬
‫ﻓﻌﻠﻴﻜﻢ ﺑﺎﻟﺘﺰﻭﺝ ﺑﺒﻨﺎﰐ‪ ،‬ﻟﻌﻤﺮﻙ ﺇ‪‬ﻢ ﰲ ﺳﻜﺮ‪‬ﻢ ﻳﻌﻤﻬﻮﻥ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﺧﻠﻖ‬
‫ﻧﻔﺴﺎ ﺃﻛﺮﻡ ﻋﻠﻰ ﺍﷲ ﳏﻤﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﺣﻴﺎﺗﻚ ﺇﻥ ﻗﻮﻣﻚ ﻣﻦ ﻗﺮﻳﺶ‪ ،‬ﻟﻔﻲ ﺳﻜﺮ‪‬ﻢ ﻳﻌﻤﻬﻮﻥ‬
‫ﺃﻱ‪ :‬ﺿﻼﻟﺘﻬﻢ ﻭﻏﻔﻠﺘﻬﻢ ﻳﺘﺮﺩﺩﻭﻥ ﻭﻳﺘﻬﺪﺩﻭﻥ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﻟﻌﻤﺮﻙ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﺍﳋﱪ ﳏﺬﻭﻑ‬
‫ﻭﺍﳌﻌﲎ ﻗﺴﻤﻲ‪ ،‬ﻭﻟﻌﻤﺮﻙ ﻣﺎ ﺃﻗﺴﻢ ﺑﻪ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ﻭﺍﻟ ‪‬ﻌﻤ‪‬ﺮ ﻟﻐﺘﺎﻥ‪ ،‬ﻓﺎﺧﺘﺎﺭﻭﺍ ﰲ ﺍﻟﻘﺴﻢ ﺍﻷﺧﻒ‬
‫ﻋﻠﻴﻬﻢ ﻟﻜﺜﺮﺓ ﺍﺳﺘﻌﻤﺎﳍﻢ ﺇﻳﺎﻩ‪ ،‬ﻓﺄﺧﺬ‪‬ﻢ ﺍﻟﺼﻴﺤﺔ ﻣﺸﺮﻗﲔ‪ ،‬ﺃﻱ ﺃﺧﺬﺕ ﻗﻮﻡ ﻟﻮﻁ ﺍﻟﺼﻴﺤﺔ‪،‬‬
‫ﺃﻱ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﻴﺤﺔ ﺃﻱ ﺍﳍﻠﻜﺔ ﻳﻘﺎﻝ‪ :‬ﺻﺒﺢ ‪‬ﻢ ﺃﻱ‪ :‬ﻫﻠﻜﻮﺍ‪ ،‬ﻭﻣﺸﺮﻗﲔ ﺃﻱ‪:‬‬
‫ﻣﺼﺎﺩﻗﲔ ﻟﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺷﺮﻓﻨﺎ ﺻﺎﺩﻓﻨﺎ ﺷﺮﻭﻕ ﺍﻟﺸﻤﺲ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺃﺻﺒﺤﻨﺎ ﺃﻱ‬
‫ﺻﺎﺩﻓﻨﺎ ﺍﻟﺼﺒﺢ‪ ،‬ﻭﻧﺼﺐ ﻣﺸﺮﻗﲔ ﻋﻠﻰ ﺍﳊﺎﻝ‪.‬‬
‫‪١٢٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ‬
‫ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﻋ‪‬ﺎِﻟ‪‬ﻴﻬ‪‬ﺎ ﺳ‪‬ﺎ ِﻓ ﹶﻠﻬ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﻣ ﹶﻄ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ِﺣﺠ‪‬ﺎ ‪‬ﺭ ﹰﺓ ﻣ‪‬ﻦ ِﺳﺠ‪‬ﻴ ٍﻞ‬
‫﴿ ﹶﻓ ‪‬‬
‫‪‬ﻭﺇِﻥ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﻚ َﻵ‪‬ﻳ ﹰﺔ ِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﺒِﻴ ٍﻞ ‪‬ﻣﻘِﻴ ٍﻢ‬
‫‪‬ﻭِﺇ‪‬ﻧﻬ‪‬ﺎ ﹶﻟِﺒ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺕ ِﻟ ﹾﻠﻤ‪‬ﺘ ‪‬ﻮ ‪‬ﺳ ِﻤ ‪‬‬
‫َﻵﻳ‪‬ﺎ ٍ‬
‫ﺏ‬ ‫ﲔ ‪ Ò‬ﻓﹶﺎ‪‬ﻧ‪‬ﺘ ﹶﻘ ‪‬ﻤﻨ‪‬ﺎ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭِﺇ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ ﹶﻟِﺒِﺈﻣ‪‬ﺎ ٍﻡ ‪‬ﻣِﺒ ٍ‬
‫ﲔ ‪ Ò‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻛ ﱠﺬ ‪‬‬ ‫ﺏ ﺍﻷ‪‬ﻳ ﹶﻜ ِﺔ ﹶﻟﻈﹶﺎِﻟ ِﻤ ‪‬‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬‬
‫‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺿ‪‬‬
‫ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺁﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ﹶﻓﻜﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ ﻣ‪ ‬ﻌ ِﺮ ِ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺠ ِﺮ ﺍﹾﻟﻤ‪ ‬ﺮ ‪‬ﺳ ِﻠ ‪‬‬
‫ﳊ‪‬‬‫ﺏﺍِ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﲔ ‪ Ò‬ﹶﻓﻤ‪‬ﺎ ﹶﺃ ﹾﻏﻨ‪‬ﻰ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﻢ‬
‫ﺤ‪‬‬
‫ﺼِﺒ ِ‬
‫ﺤﺔﹸ ﻣ‪ ‬‬
‫ﺼ ‪‬ﻴ ‪‬‬
‫ﲔ ‪ Ò‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ‪‬ﺗﻬ‪‬ﻢ‪ ‬ﺍﻟ ‪‬‬
‫ﺠﺒ‪‬ﺎ ِﻝ ‪‬ﺑﻴ‪‬ﻮﺗ‪‬ﺎ ﺁ ِﻣِﻨ ‪‬‬
‫ﺤﺘ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫‪‬ﻳ ‪‬ﻨ ِ‬
‫ﺴﺒ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٨٤-٧٤ :‬‬
‫ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﻋ‪‬ﺎِﻟ‪‬ﻴﻬ‪‬ﺎ ﺳ‪‬ﺎ ِﻓ ﹶﻠﻬ‪‬ﺎ﴾ ﻋﻦ ﺍﳊﺴﻦ ﺃﺧﺬﺕ ﺍﳊﺠﺎﺭﺓ ﻗﻮ ‪‬ﻣﺎ ﻣﻨﻬﻢ ﺧﺮﺟﻮﺍ ﻣﻦ‬
‫﴿ ﹶﻓ ‪‬‬
‫ﺍﳌﺪﻳﻨﺔ ﳊﻮﺍﺋﺠﻬﻢ‪ ،‬ﻭﻗﻴﻞ ﺃﻣﻄﺮﺕ ﻋﻠﻴﻬﻢ ﺍﳊﺠﺎﺭﺓ ﺃﻭﻻ ﰒ ﺍﻧﻘﻠﺒﺖ ‪‬ﻢ ﺍﳌﺪﻳﻨﺔ ﴿ِﺇ ﱠﻥ ﻓِﻲ‬
‫ﺫﹶﻟِﻚ‪ ‬ﻵَﻳ‪‬ﺎﺕٍ ﻟِﻠﹾﻤ‪‬ﺘ‪‬ﻮ‪‬ﺳ‪‬ﻤِﲔ‪ ﴾‬ﻋﻦ ﳎﺎﻫﺪ ﺍﳌﺘﻔﺮﺳﲔ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﺍﳌﻌﺘﱪﻳﻦ ﻭﻗﻴﻞ‪:‬‬
‫ﺍﳌﺘﻔﻜﺮﻳﻦ ﻭﺍﻟﻨﺎﻇﺮﻳﻦ ﻭﺍﳌﺘﺒﺼﺮﻳﻦ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﺴﻤﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺗﻮﲰﺖ ﰲ ﻓﻼﻥ ﻛﺬﺍ ﺃﻱ‪:‬‬
‫ﻋﺮﻓﺖ ﲰﺔ ﺫﻟﻚ ﻓﻴﻪ‪ ،‬ﻭﺇ‪‬ﺎ ﻟﺒﺴﺒﻴﻞ ﻣﻘﻴﻢ‪ ،‬ﺃﻱ‪ :‬ﻣﺪﻳﻨﺔ ﻗﻮﻡ ﻟﻮﻁ‪ ،‬ﺑﻄﺮﻳﻖ ﻣﻌﻠﻢ ﻭﺍﺿﺢ‪،‬‬
‫ﺇﻥ ﰲ ﺫﻟﻚ ﻵﻳﺔ ﺃﻱ‪ :‬ﻋﻼﻣﺔ ﺑﻴﻨﺔ ﻟﻠﻤﺼﺪﻗﲔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺃﺻﺤﺎﺏ ﺍﻷﻳﻜﺔ‪ ،‬ﱂ ﳜﺘﻠﻒ‬
‫ﺍﻟﻘﺮﺍﺀ ﰲ ﺍﳍﻤﺰ ﻭﺍﳋﻔﺾ ﻫﻨﺎ ﻭﰲ )ﻕ(‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﻠﻔﻮﺍ ﰲ )ﺍﻟﺸﻌﺮﺍﺀ( ﻭ)ﺹ( ﰲ ﻓﺘﺢ‬
‫ﺍﻟﺘﺎﺀ ﻭﺧﻔﻀﻬﺎ‪ ،‬ﻓﻤﻦ ﻓﺘﺢ ﺍﻟﺘﺎﺀ ﻗﺮﺃ ﺑﻼﻡ ﺑﻌﺪﻫﺎ ﻳﺎﺀ‪ ،‬ﻭﺟﻌﻞ ﺍﻷﻳﻜﺔ ﺍﺳﻢ ﺍﻟﺒﻠﺪﺓ ﻓﻠﻢ‬
‫ﻳﻌﺮﻓﻪ ﻟﻠﺘﺄﻧﻴﺚ ﻭﺍﻟﺘﻌﺮﻳﻒ ﻭﻭﺯﻧﻪ ﻓﻌﻠﻪ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﳋﻔﺾ ﺟﻌﻞ ﺃﺻﻠﻪ ﺃﻳﻜﺔ ﺍﲰﺎ ﳌﻮﺿﻊ‬
‫ﻓﻴﻪ ﺷﺠﺮﺓ ﻭﺩﻭﻡ ﻣﻠﺘﻒ‪ ،‬ﰒ ﺃﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻟﻠﺘﻌﺮﻳﻒ ﻓﺎﻧﺼﺮﻑ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺭﺳﻮﳍﻢ ﺷﻌﻴﺐ ﺃﺭﺳﻞ ﺇﻟﻴﻬﻢ ﻭﺇﱃ ﺃﻫﻞ ﻣﺪﻳﻦ‪ ،‬ﻓﺄﻣﺎ ﻣﺪﻳﻦ ﻓﺄﺧﺬ‪‬ﻢ ﺍﻟﺼﻴﺤﺔ‪ ،‬ﻭﺃﻣﺎ‬
‫ﺃﺻﺤﺎﺏ ﺍﻷﻳﻜﺔ ﻓﻌﺬﺍﺏ ﻳﻮﻡ ﺍﻟﻈﻠﺔ‪.‬‬
‫﴿ﻓﹶﺎ‪‬ﻧ‪‬ﺘ ﹶﻘ ‪‬ﻤﻨ‪‬ﺎ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ﴾ ﺭﻭﻱ ﺃ‪‬ﻢ ﺃﺧﺬﻫﻢ ﺍﳊﺮ ﺃﻳﺎﻣﺎ‪ ،‬ﰒ ﺍﺿﻄﺮﻡ ﻋﻠﻴﻬﻢ ﺍﳌﻜﺎﻥ ﻧﺎ ‪‬ﺭﺍ‬
‫ﻓﻬﻠﻜﻮﺍ ﻋﻦ ﺁﺧﺮﻫﻢ‪ ﴿ ،‬ﻭِﺇ‪‬ﻧ ‪‬ﻬﻤ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻣﺪﻳﻨﺔ ﻗﻮﻡ ﻟﻮﻁ‪ ،‬ﻭﺑﻘﻌﺔ ﺃﺻﺤﺎﺏ ﺍﻷﻳﻜﺔ ﻟﺒﺈﻣﺎﻡ‬
‫ﻣﺒﲔ ﺃﻱ‪ :‬ﺑﻄﺮﻳﻖ ﻭﺍﺿﺢ‪ ،‬ﻭﻗﻴﻞ ﻟﻠﻄﺮﻳﻖ‪ :‬ﺇﻣﺎﻡ؛ ﻷﻥ ﺍﳌﺴﺎﻓﺮ ﻳﺄﰎ ﺑﻪ ﺣﱴ ﻳﺼﲑ ﺇﱃ‬
‫ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬ ‫‪١٢٦‬‬
‫ﺠ ِﺮ﴾ ﺩﻳﺎﺭ ﲦﻮﺩ‪﴿ ،‬ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺁﻳ‪‬ﺎِﺗﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺣﺠﺠﻨﺎ ﻋﻠﻰ ﺻﺤﺔ ﻣﺎ ﺑﻌﺚ ﺑﻪ‬ ‫ﳊ‪‬‬‫ﻭ﴿ ﺍ ِ‬
‫ﲔ﴾‬‫ﺠﺒ‪‬ﺎ ِﻝ ‪‬ﺑﻴ‪‬ﻮ‪‬ﺗﺎ ﺁ ِﻣِﻨ ‪‬‬
‫ﺤﺘ‪‬ﻮ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺻﺎﱀ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻋﻨﻬﺎ ﻣﻌﺮﺿﲔ‪ ،‬ﻻ ﻳﻌﺘﱪﻭﻥ‪ ﴿ ،‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻨ ِ‬
‫ﺃﻱ‪ :‬ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﳌﻮﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻥ ﻳﺴﻘﻂ ﻋﻠﻴﻬﻢ‪ ﴿ ،‬ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ‪‬ﺗﻬ‪‬ﻢ‪‬‬
‫ﺤﺔﹸ﴾ ﺃﻱ‪ :‬ﺍﻹﻫﻼﻙ ﻣﺼﺒﺤﲔ‪ ،‬ﺣﲔ ﺃﺻﺒﺤﻮﺍ‪ ،‬ﻓﻤﺎ ﺩﻓﻊ ﻋﻨﻬﻢ ﺍﻟﻌﺬﺍﺏ ﻣﺎ ﻛﺎﻧﻮﺍ‬ ‫ﺼ ‪‬ﻴ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﻳﻜﺴﺒﻮﻥ ﻣﻦ ﺍﻟﻌﺪﺓ ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳋﺒﻴﺜﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭِﺇ ﱠﻥ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ َﻵِﺗ‪‬ﻴﺔﹲ‬
‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ِﺇ ﱠﻻ ﺑِﺎﹾﻟ ‪‬‬
‫ﺕ ‪‬ﻭﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ﺍﻟ ‪‬‬
‫‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﺳ ‪‬ﺒﻌ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ‬ ‫‪Ò‬‬ ‫ﻼﻕ‪ ‬ﺍﹾﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ‬
‫ﺨﱠ‬
‫ﻚ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬‬
‫ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫‪Ò‬‬ ‫ﺠﻤِﻴ ﹶﻞ‬
‫ﺢ ﺍﹾﻟ ‪‬‬
‫ﺼ ﹾﻔ ‪‬‬
‫ﺢ ﺍﻟ ‪‬‬
‫ﺻ ﹶﻔ ِ‬
‫ﻓﹶﺎ ‪‬‬
‫ﺤ ‪‬ﺰ ﹾﻥ‬
‫ﻚ ِﺇﻟﹶﻰ ‪‬ﻣﺎ ‪‬ﻣ‪‬ﺘ ‪‬ﻌﻨ‪‬ﺎ ِﺑ ِﻪ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻤﺜﹶﺎﻧِﻲ ﻭ‪‬ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﺍﹾﻟ ‪‬ﻌﻈِﻴ ‪‬ﻢ ‪ Ò‬ﹶﻻ ‪‬ﺗ ‪‬ﻤ ‪‬ﺪ ﱠﻥ ‪‬ﻋ ‪‬ﻴ‪‬ﻨ ‪‬ﻴ ‪‬‬
‫ﲔ ‪ Ò‬ﻭﹸﻗ ﹾﻞ ِﺇﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ ﺍﻟ‪‬ﻨﺬِﻳ ‪‬ﺮ ﺍﹾﻟﻤ‪ِ‬ﺒﲔ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[٨٩-٨٥ :‬‬
‫ﻚ ِﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺾ ‪‬ﺟﻨ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﻭ‪‬ﺍ ‪‬ﺧ ِﻔ ‪‬‬
‫ﺤ ‪‬ﻖ﴾ ﺃﻱ‪ :‬ﻟﻠﺤﻖ ﺃﻱ‪ :‬ﻟﻺﻧﺼﺎﻑ‪ ،‬ﻭ﴿ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ﴾ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬ ‫ﻗﻮﻟﻪ‪ِ﴿ :‬ﺇ ﱠﻻ ﺑِﺎﹾﻟ ‪‬‬
‫ﻼ‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ؛ ﰒ ﻧﺴﺦ ﺫﻟﻚ ﻭﺃﻣﺮ‬ ‫ﺿﺎ ﲨﻴ ﹰ‬ ‫ﺢ﴾ ﺃﻱ‪ :‬ﺃﻋﺮﺽ ﻋﻦ ﻗﻮﻣﻚ ﺇﻋﺮﺍ ‪‬‬ ‫ﺻ ﹶﻔ ِ‬
‫﴿ﻓﹶﺎ ‪‬‬
‫ﺑﻘﺘﺎﳍﻢ ﺣﱴ ﻳﺆﻣﻨﻮﺍ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻫﺬﺍ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻭﺑﻴﻨﻪ ﻻ ﻓﻴﻤﺎ ﺃﻣﺮ ﺑﻪ ﻣﻦ ﺟﻬﺎﺩﻫﻢ‬
‫ﻛﺄﻧﻪ ﺃﺭﺍﺩ ﺃ‪‬ﺎ ﳏﻜﻤﺔ‪ ،‬ﺇﻥ ﺭﺑﻚ ﻫﻮ ﺍﳋﻼﻕ ﺍﻟﺬﻱ ﺧﻠﻘﻬﻢ‪ ،‬ﺍﻟﻌﻠﻴﻢ ﺑﺄﻋﻤﺎﳍﻢ‪) ،‬ﻭﺍﻟﺴﺒﻊ‬
‫ﺍﳌﺜﺎﱐ(‪ :‬ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﳓﻮﻩ‪ ،‬ﻭﻗﻴﻞ ﳍﺎ ﻣﺜﺎﻥ؛‬
‫ﻷ‪‬ﺎ ﺗﺜﲏ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻥ ﻓﻴﻬﺎ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺗﻜﻮﻥ‬
‫ﺲ ِﻣ ‪‬ﻦ ﺍﻷ ‪‬ﻭﺛﹶﺎ ِﻥ﴾)‪ ،(١‬ﻭﻗﻴﻞ‪ :‬ﻟﻠﺘﺒﻌﻴﺾ‪،‬‬ ‫)ﻣﻦ( ﻟﻠﺼﻔﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ‪﴿ :‬ﻓﹶﺎ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺟ ‪‬‬
‫ﻭﻫﻲ ﺳﺒﻊ ﺁﻳﺎﺕ ﰲ ﻗﻮﻝ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﻭﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻳﻌﺪﻭﻥ ﴿ﺃﻧﻌﻤﺖ‬
‫ﻋﻠﻴﻬﻢ﴾ ﺁﻳﺔ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺁﻳﺔ ﻣﻦ ﺍﳊﻤﺪ‪ ،‬ﻭﻛﺎﻥ ﲪﺰﺓ‬
‫ﻳﻌﺪﻫﺎ ﺁﻳﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﺜﺎﱐ ﺍﻟﻘﺮﺁﻥ ﻛﻠﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﴿ ِﻛﺘ‪‬ﺎﺑ‪‬ﺎ ‪‬ﻣ‪‬ﺘﺸ‪‬ﺎِﺑﻬ‪‬ﺎ ‪‬ﻣﺜﹶﺎِﻧ ‪‬ﻲ﴾)‪ .(٢‬ﻷﻥ‬
‫ﺍﻟﻘﺼﺺ ﻭﺍﻷﻧﺒﺎﺀ ﺛﻨﻴﺖ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﺒﻊ ﻣﻦ ﺍﳌﺜﺎﱐ‪ ،‬ﺍﻟﺴﺒﻊ ﺍﻟﻄﻮﺍﻝ ﻭﻗﻴﻞ ﺁﻝ ﺣﺎﻣﻴﻢ‬
‫ﻭﻧﺼﺐ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻋﻠﻰ‪ :‬ﻭﺁﺗﻴﻨﺎﻙ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ﴾ ﺃﻱ ﺃﺻﻨﺎﻓﺎ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺞ‪ :‬ﺁﻳﺔ ‪.٣٠‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪ :‬ﺁﻳﺔ ‪.٢٣‬‬
‫‪١٢٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻣﻨﻬﻢ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻻ ﺗﺘﻤﻦ ﻣﺎ ﺃﻋﻄﻮﻩ ﻣﻦ ﻣﺘﺎﻉ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﲢﺰﻥ ﻋﻠﻰ ﻣﺎ ﲤﺘﻌﻮﺍ ﺑﻪ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﲢﺰﻥ ﲟﺎ ﻳﺼﲑﻭﻥ ﺇﻟﻴﻪ ﺑﻜﻔﺮﻫﻢ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻣﻨﺴﻮﺥ ﺑﺂﻳﺔ‬
‫ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻋﻦ ﺁﺧﺮﻳﻦ ﺃﻧﻪ ﻏﲑ ﻣﻨﺴﻮﺥ‪ ،‬ﻷﻧﻪ ﻻ ﺗﻨﺎﰲ ﺑﲔ ﺍﻵﻳﺘﲔ‪ ،‬ﻭﺍﺧﻔﺾ ﺟﻨﺎﺣﻚ‬
‫ﺃﻱ‪ :‬ﺃﻟﻦ ﺟﺎﻧﺒﻚ ﳌﻦ ﺁﻣﻦ ﺑﻚ ﻭﲟﺎ ﺃﺗﻴﺖ ﺑﻪ ﻭﻗﻞ‪ :‬ﺇﱐ ﺃﻧﺎ ﺍﻟﻨﺬﻳﺮ ﺍﳌﺒﲔ‪ ،‬ﺃﻱ ﺍﻟﺬﻱ ﻗﺪ‬
‫ﺃﺑﺎﻥ ﺇﻧﺬﺍﺭﺍ ﻟﻜﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﺍﻟﻨﺬﻳﺮ ﺍﳌﺒﲔ ﻋﺬﺍﺑﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ‬
‫ﹶﻓ ‪‬ﻮ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﻀ‪‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺟ ‪‬ﻌﻠﹸﻮﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ِﻋ ِ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺴ ِﻤ ‪‬‬
‫﴿ ﹶﻛﻤ‪‬ﺎ ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻤ‪ ‬ﹾﻘ‪‬ﺘ ِ‬
‫ﺽ ‪‬ﻋ ِﻦ‬
‫ﻉ ِﺑﻤ‪‬ﺎ ﺗ‪ ‬ﺆ ‪‬ﻣﺮ‪ ‬ﻭﹶﺃ ‪‬ﻋ ِﺮ ‪‬‬
‫ﺻ ‪‬ﺪ ‪‬‬
‫ﻓﹶﺎ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻋﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺴﹶﺄﹶﻟ‪‬ﻨﻬ‪ ‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﹶﻟ‪‬ﻨ ‪‬‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٩٤-٩٠ :‬‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺍﹾﻟﻤ‪ ‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻋﻠﻰ ﺍﳌﻘﺘﺴﻤﲔ﴾ ﻫﻢ ﻓﻴﻤﺎ ﺣﻜﻰ ﺍﻟﻔﺮﺍﺀ ﻗﻮﻡ ﺍﻗﺘﺴﻤﻮﺍ ﻃﺮﻳﻖ ﻣﻜﺔ ﻳﻨﻔﺮﻭﻥ‬
‫ﻋﻦ ﺍﻟﻨﱯ ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﻗﺘﺴﻤﻮﻩ ﻓﺂﻣﻨﻮﺍ ﺑﺒﻌﻀﻪ ﻭﻛﻔﺮﻭﺍ ﺑﺒﻌﻀﻪ‬
‫ﻛﺄﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺃﻧـﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﻛﻤﺎ ﺃﻧـﺰﻟﻨﺎ ﻋﻠﻰ ﺍﳌﻘﺘﺴﻤﲔ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺯﻳﺪ‪ :‬ﻫﻢ‬
‫ﻗﻮﻡ ﺻﺎﱀ ﺗﻘﺎﲰﻮﺍ ﻟﻨﺒﻴﺘﻨﻪ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﻋﻦ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻻ ﻭﺍﺣﺪ ﻟﻠﻤﻘﺘﺴﻤﲔ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻘﻊ ﺇﻻ ﻣﻦ‬
‫ﺍﺛﻨﲔ ﻓﺼﺎﻋﺪﺍ‪ ،‬ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻋﻀﲔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺟﺰﺅﻭﻩ‬
‫ﻓﺄﻣﻨﻮﺍ ﺑﺒﻌﻀﻪ‪ ،‬ﻭﻋﻦ ﻋﻜﺮﻣﺔ‪ :‬ﻛﺎﻧﻮﺍ ﻳﺴﺘﻬﺰﺋﻮﻥ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺇﱃ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻭﻫﺬﺍ ﺇﱃ‬
‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﻫﻢ ﺭﻫﻂ ﲬﺴﺔ ﻣﻦ ﻗﺮﻳﺶ ﻋﻀﻬﻮﺍ ﻛﺘﺎﺏ ﺍﷲ‪.‬‬
‫ﻭﻫﻮ ﻋﻨﺪ ﺃﰊ ﻋﺒﻴﺪﺓ ﻣﻦ ﺍﻟﻌﻀﻮ ﻳﻘﺎﻝ‪ :‬ﻋﻀﻴﺖ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻓﺮﻗﺘﻪ‪ ،‬ﻭﻫﻮ ﻋﻨﺪ ﻏﲑﻩ‬
‫ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﻋﻀﻬﺖ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺭﻣﻴﺘﻪ ﺑﺒﻬﺘﺎﻥ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﻫﺬﻩ ﻣﻨﻘﻮﺻﺔ ﺍﳍﺎﺀ ﻭﻋﻠﻰ‬
‫ﺍﻷﻭﻝ ﻣﻨﻘﻮﺻﺔ ﺍﻟﻮﺍﻭ‪ ،‬ﻓﻮﺭﺑﻚ ﻟﻨﺴﺄﳍﻢ ﺃﲨﻌﲔ‪ ،‬ﻳﺮﻳﺪ ﺳﺆﺍﻝ ﺗﻮﺑﻴﺦ ﻭﺗﻘﺮﻳﻊ ﻋﻤﺎ ﻛﺎﻧﻮﺍ‬
‫ﻳﻌﻤﻠﻮﻥ‪ ،‬ﺃﻱ‪ :‬ﰲ ﺩﻧﻴﺎﻫﻢ‪.‬‬
‫ﻋﻦ ﺃﰊ ﺍﻟﻌﺎﻟﻴﺔ ﻳﺴﺄﻝ ﺍﻟﻌﺒﺎﺩ ﻛﻠﻬﻢ ﻋﻦ ﺧﻠﺘﲔ‪ :‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ؟ ﻭﻣﺎﺫﺍ ﺃﺟﺎﺑﻮﺍ‬
‫ﺍﳌﺮﺳﻠﲔ؟ ﻓﺎﺻﺪﻉ ﲟﺎ ﺗﺆﻣﺮ‪ ،‬ﺃﻱ‪ :‬ﺃﻇﻬﺮ ﺫﻟﻚ ﻭﺃﺻﻠﻪ ﺍﻟﻔﺮﻕ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺍﻓﺮﻕ ﺑﲔ ﺍﳊﻖ‬
‫ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺼﺪﻉ ﰲ ﺍﻟﺰﺟﺎﺟﺔ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺒﲔ ﺑﻌﻀﻪ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺼﺪﻳﻊ‪ :‬ﺍﻟﺼﺒﺢ‪.‬‬
‫ﻭﻋﻦ ﳎﺎﻫﺪ ﻳﻘﻮﻝ‪ :‬ﺃﺟﻬﺮ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ ﲟﺎ ﺗﺆﻣﺮ‪ ،‬ﻭﱂ ﻳﻘﻞ‪ :‬ﲟﺎ ﺗﺆﻣﺮ‬
‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬ ‫‪١٢٨‬‬
‫ﺖ ﺍ ﹾﻓ ‪‬ﻌ ﹾﻞ ﻣ‪‬ﺎ‬
‫ﺑﻪ‪ ،‬ﻳﺮﻳﺪ ﺃﻥ ﺑﻪ ﳏﺬﻭﻓﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺃﺭﺍﺩ ﺍﺻﺪﻉ ﺑﺎﻷﻣﺮ ﻭﻣﺜﻠﻪ ﻗﻮﻟﻪ‪﴿ :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﺑ ِ‬
‫ﺗ‪ ‬ﺆ ‪‬ﻣﺮ‪ .(١)﴾‬ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﺍﻓﻌﻞ ﺍﻷﻣﺮ ﻋﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺃﻱ‪ :‬ﺍﻛﻔﻒ ﻋﻦ ﺣﺮ‪‬ﻢ ﻭﺃﻋﺮﺽ‪ ،‬ﰒ‬
‫ﻧﺴﺨﺖ ﺑﺄﻱ ﺍﻟﻘﺘﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺛﺎﺑﺖ ﻏﲑ ﻣﻨﺴﻮﺥ ﻹﻣﻜﺎﻥ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻑ ‪‬ﻳ ‪‬ﻌَﻠ ‪‬ﻤﻮ ﹶﻥ‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ﷲ ِﺇﹶﻟﻬ‪‬ﺎ ﺁ ‪‬ﺧ ‪‬ﺮ ﹶﻓ ‪‬‬
‫ﺠ ‪‬ﻌﻠﹸﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻊ ﺍ ِ‬
‫ﲔ ‪ Ò‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻬ ِﺰِﺋ ‪‬‬
‫﴿ِﺇﻧ‪‬ﺎ ﹶﻛ ﹶﻔ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ﺍﹾﻟﻤ‪ ‬‬
‫ﻚ ‪‬ﻭﻛﹸﻦ ‪‬ﻣ ‪‬ﻦ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺢ ِﺑ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﹶﻓ ‪‬‬ ‫‪Ò‬‬ ‫ﺻ ‪‬ﺪﺭ‪ ‬ﻙ ِﺑﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‬
‫ﻚ ‪‬ﻳﻀِﻴ ‪‬ﻖ ‪‬‬
‫‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻧ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﹶﺃ‪‬ﻧ ‪‬‬ ‫‪Ò‬‬

‫ﻚ ﺍﹾﻟ‪‬ﻴ ِﻘﲔ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[٩٩-٩٥ :‬‬ ‫ﺍﻟﺴ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ ‪ Ò‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ ‪‬‬
‫ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ‪ :‬ﺍﳌﺴﺘﻬﺰﺋﻮﻥ ﲬﺴﺔ ﻧﻔﺮ ﺫﻭﻭ ﺃﺳﻨﺎﻥ ﻭﺷﺮﻑ‪ ،‬ﺍﻟﻮﻟﻴﺪ ﺑﻦ‬
‫ﺍﳌﻐﲑﺓ‪ ،‬ﻭﺍﻟﻌﺎﺹ ﺑﻦ ﻭﺍﺋﻞ‪ ،‬ﻭﺍﻷﺳﻮﺩ ﺑﻦ ﻋﺒﺪ ﻳﻐﻮﺙ‪ ،‬ﻭﺍﻷﺳﻮﺩ ﺑﻦ ﺍﳌﻄﻠﺐ‪ ،‬ﻭﺍﳊﺮﺙ ﺍﺑﻦ‬
‫ﺍﻟﻄﻼﻃﻠﺔ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻣﺎﺗﻮﺍ ﻛﻠﻬﻢ ﻗﺒﻞ ﺑﺪﺭ‪ ،‬ﺇﻥ ﺍﻟﺬﻳﻦ ﳚﻌﻠﻮﻥ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ‬
‫ﻓﺴﻮﻑ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﻳﻠﻘﻮﻥ ﻣﻦ ﻋﺬﺍﺏ ﺍﷲ‪﴿ ،‬ﻭﻟﻘﺪ ﻧﻌﻠﻢ ﺃﻧﻚ ﻳﻀﻴﻖ ﺻﺪﺭﻙ ﲟﺎ‬
‫ﺢ﴾ ﺃﻱ‪ :‬ﻧـﺰﻩ ﺍﷲ ﻋﻦ ﻛﻞ ﺳﻮﺀ ﴿ ‪‬ﻭﻛﹸﻦ‬ ‫ﻳﻘﻮﻟﻮﻥ﴾ ﻣﻦ ﺍﻟﺘﻜﺬﻳﺐ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ‪ ﴿ ،‬ﹶﻓ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺎ ِﺟﺪِﻳ ‪‬ﻦ﴾ ﺃﻱ‪ :‬ﺍﳌﺼﻠﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻓﺮﻍ ﻓﻴﻤﺎ ﻧﺎﺑﻚ ﺇﱃ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﷲ ﻭﺍﻟﺸﻜﺮ ﻟﻪ‬
‫ﻭﺍﻟﺼﻼﺓ‪ ،‬ﻳﻜﻔﻚ ﺍﷲ‪ ،‬ﻭ﴿ﺍﹾﻟ‪‬ﻴ ِﻘﲔ‪ ﴾‬ﺍﳌﻮﺕ‪ ،‬ﻭﺇﳕﺎ ﲰﻲ ﻳﻘﻴﻨﺎ؛ ﻷﻧﻪ ﻳﻮﻗﻦ ﺑﻪ ﻋﻠﻰ ﻃﺮﻳﻖ‬
‫ﺍﻟﺘﻮﺳﻊ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻋﺒﺪ ﺭﺑﻚ ﺃﺑﺪﺍ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻴﺎﺀﺍﺕ‪ :‬ﻓﻘﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﻋﺒﺎﺩﻱ﴾)‪﴿ ،(٢‬ﺇﱐ ﺃﻧﺎ﴾)‪﴿ ،(٣‬ﻭﺇﱐ ﺃﻧﺎ‬
‫ﺍﻟﻨﺬﻳﺮ﴾)‪ ،(٤‬ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻹﺳﻜﺎﻥ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺣﺪﻩ ﺑﻨﺎﰐ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‪ :‬ﺁﻳﺔ‪.١٠٢‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ ﺁﻳﺔ‪.١٠ :‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ ﺁﻳﺔ‪.١٨٨ :‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ ﺁﻳﺔ‪.٨٩ :‬‬
‫‪١٢٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ ﻣﻜﻴﺔ‬

‫ﺳﻮﻯ ﺛﻼﺙ ﺁﻳﺎﺕ ﻣﻦ ﺃﺧﺮﻫﺎ ﻧـﺰﻟﺖ ﰲ ‪‬ﻣ‪‬ﻨﺼﺮﻓﻪ ﻣﻦ ﹸﺃﺣ ‪‬ﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻗﻮﻟﻪ‬
‫ﷲ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﻇﹸ ِﻠﻤ‪‬ﻮﺍ﴾)‪ .(١‬ﻭﻗﻮﻟﻪ ﴿ﹸﺛ ‪‬ﻢ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ِﻟ ﱠﻠﺬِﻳ ‪‬ﻦ‬ ‫ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﺟﺮ‪‬ﻭﺍ ﻓِﻲ ﺍ ِ‬
‫ﻫ‪‬ﺎ ‪‬ﺟﺮ‪‬ﻭﺍ﴾)‪ .(٢‬ﺍﻵﻳﺘﺎﻥ ﻣﺪﻧﻴﺘﺎﻥ‪.‬‬
‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‬
‫ﺴ ِﻢ ﺍ ِ‬
‫ِﺑ ‪‬‬
‫ﻳ‪‬ﻨـﺰ ﹸﻝ‬ ‫‪Ò‬‬ ‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ‬
‫ﺠﻠﹸﻮ ‪‬ﻩ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧﻪ‪ ‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ِ‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ﷲ ﹶﻓ ﹶ‬
‫﴿ﹶﺃﺗ‪‬ﻰ ﹶﺃ ‪‬ﻣﺮ‪ ‬ﺍ ِ‬
‫ﺡ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ِﻩ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ﹶﺃ ﹾﻥ ﹶﺃ‪‬ﻧ ِﺬﺭ‪‬ﻭﺍ ﹶﺃ‪‬ﻧﻪ‪ ‬ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﹶﺃﻧ‪‬ﺎ‬
‫ﻼِﺋ ﹶﻜ ﹶﺔ ﺑِﺎﹾﻟﺮ‪‬ﻭ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٣-١ :‬‬
‫ﺤ ‪‬ﻖ ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﺽ ﺑِﺎﹾﻟ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻓﹶﺎ‪‬ﺗﻘﹸﻮ ِﻥ ‪ Ò‬ﺧ ﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫﴿ﹶﺃﺗ‪‬ﻰ﴾ ﲟﻌﲎ ﻳﺄﰐ‪ ،‬ﻭﺣﺴﻦ ﻟﻔﻆ ﺍﳌﺎﺿﻲ ﰲ ﻣﻮﺿﻊ ﺍﳌﺴﺘﻘﺒﻞ ﻟﺼﺪﻕ ﺇﺗﻴﺎﻥ ﺍﻷﻣﺮ‪،‬‬
‫ﻓﺼﺎﺭ ﺃﺗﻰ ﺃﻧﻪ ﻻ ﺑﺪ ﺃﻥ ﻳﺄﰐ‪ ،‬ﲟﻨـﺰﻟﺔ ﻣﺎ ﻗﺪ ﻣﻀﻰ‪ ،‬ﻭﻛﺎﻥ ﳛﺴﻦ ﺍﻹﺧﺒﺎﺭ ﻋﻨﻪ ﺑﺎﳌﺎﺿﻲ‬
‫ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻜﻮﻥ ﻫﺬﺍ ﻓﻴﻤﺎ ﳜﱪﻧﺎ ﺍﷲ ﺑﻪ ﺃﻧﻪ ﻳﻜﻮﻥ‪ ،‬ﻓﻠﺼﺤﺔ ﻭﻗﻮﻋﻪ ﻭﺻﺪﻕ ﺍﳌﺨﱪ ﺑﻪ‬
‫ﷲ﴾ ﻋﻘﺎﺑﻪ ﳌﻦ ﺃﻗﺎﻡ ﻋﻠﻰ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺑﻪ‬
‫ﺻﺎﺭ ﻛﺄﻧﻪ ﺷﻲﺀ ﻗﺪ ﻛﺎﻥ‪﴿ ،‬ﹶﺃ ‪‬ﻣﺮ‪ ‬ﺍ ِ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻗﻴﻞ ﺍﻷﺣﻜﺎﻡ ﻭﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﳊﺪﻭﺩ‪ ،‬ﻭﺍﻷﻭﻝ ﻭﺟﻪ ﺍﻟﺘﺄﻭﻳﻞ؛ ﻷ‪‬ﻢ ﺍﺳﺘﻌﺠﻠﻮﺍ‬
‫ﻓﺄﻋﻠﻤﻮﺍ ﺃﻧﻪ ﰲ ﻗﺮﺑﻪ ﲟﻨـﺰﻟﺔ ﻣﺎ ﻗﺪ ﺃﺗﻰ‪ ،‬ﻭﰲ ﺍﳍﺎﺀ ﻭﺟﻬﺎﻥ‪ ،‬ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﻣﺮ‪ ،‬ﻭﺃﻥ‬
‫ﻳﻜﻮﻥ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ ﺃﻱ‪ :‬ﺍﺭﺗﻔﻊ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺷﺮﻳﻚ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬
‫ﺡ﴾ ﺃﻱ ﲟﺎ ﳛﻴﺎ ﺑﻪ ﺍﳊﻖ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻮ ﺍﻟﻮﺣﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻼﻡ ﺍﷲ ﻭﻗﻴﻞ‪:‬‬ ‫﴿ﺑِﺎﹾﻟﺮ‪‬ﻭ ِ‬
‫ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ ﺃﻱ‪ :‬ﺭﺳﻠﻪ‪﴿ ،‬ﺃﻥ ﺃﻧﺬﺭﻭﺍ﴾‪) ،‬ﺃﻥ( ﰲ ﻣﻮﺿﻊ ﺧﻔﺾ‬
‫ﺑﺪﻝ ﻣﻦ ﺍﻟﺮﻭﺡ‪ ،‬ﺃﻭ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺣﺬﻑ ﺍﳋﺎﻓﺾ ﺃﻱ‪ :‬ﺑﺄﻥ ﺃﻧﺬﺭﻭﺍ‪ ،‬ﻭﺧﻠﻖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﺃﻱ‪ :‬ﺗﻔﺮﺩ ﺑﺈﻧﺸﺎﺀ ﺫﻟﻚ‪﴿ ،‬ﺗﻌﺎﱃ ﻋﻤﺎ ﻳﺸﺮﻛﻮﻥ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﻦ ﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﻫﻢ‬
‫ﺑﻪ؛ ﻷ‪‬ﻢ ﻻ ﳜﻠﻘﻮﻥ ﻭﻫﻢ ﳜﻠﻘﻮﻥ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺁﻳﺔ‪.٤١‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺁﻳﺔ ‪.١١٠‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٣٠‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫﴿ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹶﻥ ﻣِﻦ ‪‬ﻧ ﹾﻄ ﹶﻔ ٍﺔ ﹶﻓِﺈﺫﹶﺍ ﻫ‪ ‬ﻮ ‪‬ﺧﺼِﻴﻢ‪ ‬ﻣِﺒﲔ‪ Ò ‬ﻭ‪‬ﺍﻷ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻡ ‪‬ﺧ ﹶﻠ ﹶﻘﻬ‪‬ﺎ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ‬
‫‪Ò‬‬ ‫ﺴ ‪‬ﺮﺣ‪‬ﻮ ﹶﻥ‬
‫ﲔ ‪‬ﺗ ‪‬‬
‫ﲔ ‪‬ﺗ ِﺮﳛ‪‬ﻮ ﹶﻥ ‪‬ﻭ ِﺣ ‪‬‬
‫ﻑﺀٌ ‪‬ﻭ ‪‬ﻣﻨ‪‬ﺎ ِﻓﻊ‪ ‬ﻭ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺗ ﹾﺄ ﹸﻛﻠﹸﻮ ﹶﻥ ‪ Ò‬ﻭﹶﻟﻜﹸ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ‪‬ﺟﻤ‪‬ﺎﻝﹲ ِﺣ ‪‬‬
‫ِﺩ ‪‬‬
‫ﺲ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﺮﺅ‪‬ﻭﻑ‪‬‬
‫ﺸ ‪‬ﻖ ﺍ َﻷ‪‬ﻧﻔﹸ ِ‬
‫ﺤ ِﻤﻞﹸ ﹶﺃﹾﺛﻘﹶﺎﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇﻟﹶﻰ ‪‬ﺑ ﹶﻠ ٍﺪ ﱠﻟ ‪‬ﻢ ‪‬ﺗﻜﹸﻮ‪‬ﻧﻮﺍ ﺑ‪‬ﺎِﻟﻐِﻴ ِﻪ ِﺇ ﱠﻻ ِﺑ ِ‬
‫‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺨﻠﹸﻖ‪ ‬ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪ Ò‬ﻭ ‪‬ﻋﻠﹶﻰ‬
‫ﲑ ِﻟ‪‬ﺘ ‪‬ﺮ ﹶﻛﺒ‪‬ﻮﻫ‪‬ﺎ ‪‬ﻭﺯِﻳ‪‬ﻨ ﹰﺔ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺤ ِﻤ ‪‬‬
‫ﺨ ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﹾﻟِﺒﻐ‪‬ﺎ ﹶﻝ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫‪‬ﺭﺣِﻴﻢ‪ Ò ‬ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﲔ﴾ ]ﺍﻵﻳﺎﺕ‪.[٩-٤ :‬‬
‫ﺴﺒِﻴ ِﻞ ‪‬ﻭ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ﺟ‪‬ﺎِﺋﺮ‪ ‬ﻭﹶﻟ ‪‬ﻮ ﺷ‪‬ﺎ َﺀ ﹶﻟ ‪‬ﻬﺪ‪‬ﺍ ﹸﻛ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﺼﺪ‪ ‬ﺍﻟ ‪‬‬
‫ﷲ ﹶﻗ ‪‬‬
‫ﺍِ‬
‫﴿ﻣِﻦ ‪‬ﻧ ﹾﻄ ﹶﻔ ٍﺔ﴾ ﺃﻱ‪ :‬ﻣﻦ ﻣﺎﺀ ﻣﻬﲔ‪﴿ ،‬ﻭﺧﺼﻴﻢ ﻣﺒﲔ﴾ ﺃﻱ‪ :‬ﻳﺒﲔ ﲟﻨﻄﻘﻪ ﻋﻦ‬
‫ﺧﺼﺎﻣﻪ‪) ،‬ﻭﺍﻟﺪﻑﺀ( ﺍﻟﻠﺒﺎﺱ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻣﺎ ﺍﺳﺘﺪﻓﺄﺕ ﺑﻪ ﻣﻦ‬
‫ﲔ ‪‬ﺗ ِﺮﳛ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺗﺮﺩﻭ‪‬ﺎ ﺑﺎﻟﻌﺸﻲ ﺇﱃ ﻣﺒﺎﺭﻛﻬﺎ‪،‬‬ ‫ﺃﻭﺑﺎﺭﻫﺎ ﻭﺃﺻﻮﺍﻓﻬﺎ ﻭﺃﺷﻌﺎﺭﻫﺎ‪ ،‬ﻭ﴿ ِﺣ ‪‬‬
‫ﺴ ‪‬ﺮﺣ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﲣﻠﻮ‪‬ﺎ ﺑﺎﻟﻐﺪﺍﺓ ﺇﱃ ﻣﺮﺍﻋﻴﻬﺎ‪ ،‬ﻳﻘﻮﻝ ﻟﻜﻢ ﺯﻳﻨﺔ ﳍﺎ ﻛﻤﺎ ﻗﺎﻝ‬ ‫ﲔ ‪‬ﺗ ‪‬‬‫﴿ ‪‬ﻭ ِﺣ ‪‬‬
‫ﺲ﴾ ﺃﻱ‪ :‬ﲟﺸﻘﺔ‬ ‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ﴾)‪ ،(١‬ﻭﻗﻮﻟﻪ‪ِ﴿ :‬ﺇ ﱠﻻ ِﺑ ِ‬
‫ﺸ ‪‬ﻖ ﺍ َﻷ‪‬ﻧﻔﹸ ِ‬ ‫﴿ﺍﹾﻟﻤ‪‬ﺎ ﹸﻝ ﻭ‪‬ﺍﹾﻟ‪‬ﺒﻨ‪‬ﻮ ﹶﻥ ﺯِﻳ‪‬ﻨﺔﹸ ﺍﹾﻟ ‪‬‬
‫ﻭﺟﻬﺪ‪ ،‬ﻳﻘﻮﻝ ﻟﻮ ﺗﻜﻠﻔﺘﻢ ﺑﻠﻮﻏﻬﺎ ﻋﻠﻰ ﻏﲑﻫﺎ ﻟﺸﻖ ﻋﻠﻴﻜﻢ ﺫﻟﻚ‪ ،‬ﻭﺃﺭﺍﺩ ﺑﺎﻟﺒﻠﺪ ﻣﻜﺔ‪،‬‬
‫ﻭﺯِﻳ‪‬ﻨ ﹰﺔ﴾‬
‫ﲑ﴾ ﺃﻱ‪ :‬ﻭﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ﻟﺘﺮﻛﺒﻮﻫﺎ ﻭﺯﻳﻨﺔ‪ ،‬ﻭ﴿ ‪‬‬ ‫ﺤ ِﻤ ‪‬‬
‫ﺨ ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﹾﻟِﺒﻐ‪‬ﺎ ﹶﻝ ‪‬ﻭﺍﹾﻟ ‪‬‬
‫﴿ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﻧﺼﺐ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﻓﻌﻞ ﺃﻱ‪ :‬ﻭﺧﻠﻘﻬﺎ ﺯﻳﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻔﻌﻮﻝ ﻣﻦ ﺃﺟﻠﻪ ﺃﻱ‪ :‬ﻭﻟﻠﺰﻳﻨﺔ‪،‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﻳﻜﺮﻩ ﳊﻮﻡ ﺍﳋﻴﻞ‪.‬‬
‫ﺼﺪ‪‬‬
‫ﷲ ﹶﻗ ‪‬‬ ‫ﺨﻠﹸﻖ‪ ‬ﻣ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﻣﺎﱂ ﳜﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ‪ ﴿ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬ ‫﴿ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺴﺒِﻴ ِﻞ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻥ ﻳﺒﲔ ﺍﳍﺪﻯ ﻭﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ :‬ﻃﺮﻳﻖ ﺍﷲ ﻋﻠﻰ ﺍﷲ‪،‬‬ ‫ﺍﻟ ‪‬‬
‫ﻭﻣﻨﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﺴﺒﻴﻞ ﻋﺎﺩﻝ ﻋﻦ ﺍﻟﻘﺼﺪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻫﻲ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﻟﻨﺼﺮﺍﻧﻴﺔ‪ ،‬ﻭﻟﻮ ﺷﺎﺀ‬
‫ﳍﺪﺍﻛﻢ ﺃﲨﻌﲔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺯﻳﺪ‪ ،‬ﺃﻱ‪ :‬ﻟﻘﺼﺪ ﺍﻟﺴﺒﻴﻞ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﻖ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ :‬ﺁﻳﺔ‪.٤٦‬‬

‫‪١٣١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠﺮ‪ ‬ﻓِﻴ ِﻪ ‪‬ﺗﺴِﻴﻤ‪‬ﻮ ﹶﻥ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﱠﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻨ ‪‬ﻪ ‪‬ﺷﺮ‪‬ﺍﺏ‪ ‬ﻭ ِﻣ ‪‬ﻨﻪ‪ ‬ﺷ ‪‬‬
‫﴿ﻫ‪ ‬ﻮ ﺍﱠﻟﺬِﻱ ﺃﹶﻧـﺰ ﹶﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺕ ِﺇ ﱠﻥ ﻓِﻲ‬
‫ﺏ ‪‬ﻭﻣِﻦ ﹸﻛ ﱢﻞ ﺍﻟﱠﺜ ‪‬ﻤﺮ‪‬ﺍ ِ‬
‫ﻉ ﻭ‪‬ﺍﻟ ‪‬ﺰ‪‬ﻳﺘ‪‬ﻮ ﹶﻥ ﻭ‪‬ﺍﻟ‪‬ﻨﺨِﻴ ﹶﻞ ﻭ‪‬ﺍﻷ ‪‬ﻋﻨ‪‬ﺎ ‪‬‬
‫ﻳ‪‬ﻨِﺒﺖ‪ ‬ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺑ ِﻪ ﺍﻟ ‪‬ﺰ ‪‬ﺭ ‪‬‬ ‫‪Ò‬‬

‫ﺲ ﻭ‪‬ﺍﹾﻟ ﹶﻘ ‪‬ﻤ ‪‬ﺮ ﻭ‪‬ﺍﻟ‪‬ﻨﺠ‪‬ﻮ ‪‬ﻡ‬

‫ﺸ ‪‬ﻤ ‪‬‬ ‫ﻚ َﻵ‪‬ﻳ ﹰﺔ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻭ ‪‬ﺳ ‪‬‬
‫ﺨ ‪‬ﺮ ﹶﻟﻜﹸﻢ‪ ‬ﺍﻟ ﱠﻠ ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ‪‬ﻭﺍﻟ ‪‬‬ ‫ﹶﺫِﻟ ‪‬‬
‫ﺽ‬
‫‪‬ﻭﻣ‪‬ﺎ ﹶﺫ ‪‬ﺭﹶﺃ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫‪Ò‬‬ ‫ﺕ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ‬
‫ﻚ َﻵﻳ‪‬ﺎ ٍ‬
‫ﺨﺮ‪‬ﺍﺕ‪ِ ‬ﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻩ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺴ‪‬‬‫‪‬ﻣ ‪‬‬
‫ﻚ َﻵ‪‬ﻳ ﹰﺔ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ﱠﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ﴾ ]ﺍﻵﻳﺎﺕ‪.[١٣-١٠ :‬‬
‫ﺨ‪‬ﺘ ِﻠﻔﹰﺎ ﹶﺃﹾﻟﻮ‪‬ﺍ‪‬ﻧ ‪‬ﻪ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫﴿ ‪‬ﻣ ‪‬ﻨ ‪‬ﻪ ‪‬ﺷﺮ‪‬ﺍﺏ‪ ﴾‬ﺗﺸﺮﺑﻮﻧﻪ ﻭﻣﻨﻪ ﻣﺮﻋﻰ ﻓﻴﻪ ﺗﺴﻴﻤﻮﻥ‪ ،‬ﺃﻱ‪ :‬ﺗﺮﻋﻮﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﲰﺖ‬
‫ﺍﻹﺑﻞ ﺃﺭﻋﻴﺘﻬﺎ‪ ،‬ﻭﺳﺎﻣﺖ ﻫﻲ ﺗﺴﻮﻡ ﺇﺫﺍ ﺭﻋﺖ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﺑﻜﺮ‪﴿ :‬ﻧﻨﺒﺖ﴾ ﺑﺎﻟﻨﻮﻥ ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺎﻟﻴﺎﺀ ﻭﻫﻮ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻟﻘﺮﺑﻪ ﻣﻦ ﺫﻛﺮ ﺍﷲ‪ ،‬ﻭﺳﺨﺮ ﻟﻜﻢ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻳﺘﻌﺎﻗﺒﺎﻥ ﻟﻠﺴﻜﻦ‬
‫ﻭﺍﳌﻌﺎﺵ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻟﺼﻼﺡ ﻣﻌﺎﺷﻜﻢ ﻭﻣﻌﺮﻓﺔ ﺃﺯﻣﻨﺘﻜﻢ‪ ،‬ﻭﺍﻟﻨﺠﻮﻡ ﻣﺴﺨﺮﺍﺕ‪،‬‬
‫ﺃﻱ‪ :‬ﻣﺬﻟﻼﺕ ﰲ ﺃﻓﻼﻛﻬﺎ ﺑﺄﻣﺮﻩ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪ :‬ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﻣﺴﺨﺮﺍﺕ ﺑﺎﻟﺮﻓﻊ ﻓﻴﻬﻦ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‬
‫ﲨﻴﻊ ﺫﻟﻚ ﺑﺎﻟﻨﺼﺐ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺮﻓﻊ ﺟﻌﻞ ﺍﻟﻮﺍﻭ ﻭﺍﻭ ﺣﺎﻝ ﻭﺭﻓﻊ ﻣﺎ ﺑﻌﺪﻫﺎ ﺑﺎﻻﺑﺘﺪﺍﺀ‬
‫ﻭﺍﳋﱪ؛ ﻭﺇﳕﺎ ﻗﻄﻌﻬﺎ ﻋﻦ ﺍﻟﻌﻄﻒ ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ ﺠﻤﻟﻲﺀ ﻣﺴﺨﺮﺍﺕ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻨﺼﺐ‬
‫ﻓﻌﻠﻰ‪ :‬ﻭﺟﻌﻞ ﺍﻟﻨﺠﻮﻡ ﻣﺴﺨﺮﺍﺕ‪﴿ ،‬ﻣﺎ ﺫﺭﺃ﴾ ﺃﻱ‪ :‬ﺧﻠﻖ ﻟﻜﻢ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻳﻌﲏ ﻣﻦ‬
‫ﺍﻟﺸﺠﺮ ﻭﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺪﻭﺍﺏ ﳐﺘﻠﻔﺎ ﺃﻟﻮﺍﻧﻪ ﻣﻦ ﺃﺑﻴﺾ ﻭﺃﺳﻮﺩ ﻭﺃﺧﻀﺮ ﻭﺃﲪﺮ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺨ ِﺮﺟ‪‬ﻮﺍ ِﻣ‪‬ﻨﻪ‪ِ ‬ﺣ ﹾﻠ‪‬ﻴ ﹰﺔ ‪‬ﺗ ﹾﻠ‪‬ﺒﺴ‪‬ﻮ‪‬ﻧ ‪‬ﻬﺎ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﺤﻤ‪‬ﺎ ﹶﻃ ِﺮﻳ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬‬
‫ﺤ ‪‬ﺮ ِﻟ‪‬ﺘﹾﺄﻛﹸﻠﹸﻮﺍ ِﻣ‪‬ﻨﻪ‪ ‬ﹶﻟ ‪‬‬
‫ﺨ ‪‬ﺮ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫﴿ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﱠﻟﺬِﻱ ‪‬ﺳ ‪‬‬
‫ﺽ‬
‫‪‬ﻭﹶﺃﹾﻟﻘﹶﻰ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫‪Ò‬‬ ‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ‬
‫ﻀِﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻌﱠﻠﻜﹸ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻚ ‪‬ﻣﻮ‪‬ﺍ ِﺧ ‪‬ﺮ ﻓِﻴ ِﻪ ‪‬ﻭِﻟ‪‬ﺘ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮﺍ ﻣِﻦ ﹶﻓ ‪‬‬
‫‪‬ﻭ‪‬ﺗﺮ‪‬ﻯ ﺍﹾﻟ ﹸﻔ ﹾﻠ ‪‬‬
‫ﺠ ِﻢ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ‬
‫ﺕ ‪‬ﻭﺑِﺎﻟ‪‬ﻨ ‪‬‬
‫ﻼ ﱠﻟ ‪‬ﻌﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻭﻋ‪‬ﻼﻣ‪‬ﺎ ٍ‬
‫‪‬ﺭﻭ‪‬ﺍ ِﺳ ‪‬ﻲ ﺃﹶﻥ ‪‬ﺗﻤِﻴ ‪‬ﺪ ِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻧﻬ‪‬ﺎﺭ‪‬ﺍ ‪‬ﻭﺳ‪‬ﺒ‪ ‬ﹰ‬
‫ﷲ‬
‫ﺤﺼ‪‬ﻮﻫ‪‬ﺎ ِﺇ ﱠﻥ ﺍ َ‬
‫ﷲ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻼ ‪‬ﺗ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻭﺇِﻥ ‪‬ﺗ ‪‬ﻌﺪ‪‬ﻭﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ﹶﺔ ﺍ ِ‬
‫ﺨﻠﹸﻖ‪ ‬ﹶﺃﹶﻓ ﹶ‬
‫ﺨﹸﻠ ‪‬ﻖ ﹶﻛﻤ‪‬ﻦ ﱠﻻ ‪‬ﻳ ‪‬‬
‫‪ Ò‬ﹶﺃﹶﻓﻤ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﹶﻟ ‪‬ﻐﻔﹸﻮﺭ‪ ‬ﺭﺣِﻴﻢ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[١٨-١٤ :‬‬
‫ﻳﺮﻳﺪ ﺑﺎﻟﻠﺤﻢ ﺍﻟﻄﺮﻱ ﺣﻴﺘﺎﻥ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻳﺮﻳﺪ ﺑﺎﳊﻠﻴﺔ ﺍﻟﻠﺆﻟﺆ ﻭﺍﳌﺮﺟﺎﻥ ﻭﺍﻟﻔﻠﻚ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٣٢‬‬
‫ﻭﺍﻟﺴﻔﻦ‪ ،‬ﻭ﴿ ‪‬ﻣﻮ‪‬ﺍ ِﺧ ‪‬ﺮ﴾ ﺃﻱ‪ :‬ﺟﻮﺍﺭﻱ ﺗﺸﻖ ﺍﳌﺎﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﳐﺮﺕ ﺍﻟﺴﻔﻴﻨﺔ ﳐ ‪‬ﺮﺍ ﻭﳐﻮ ‪‬ﺭﺍ‪ ،‬ﺇﺫﺍ‬
‫ﻀ ِﻠ ِﻪ﴾ ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﺘﺠﺎﺭﺓ‪،‬‬ ‫ﺷﻘﺖ ﺍﳌﺎﺀ ﻓﻬﻲ ﻣﺎﺧﺮﺓ ﻭﺍﳉﻤﻊ ﻣﻮﺍﺧﺮ‪ ﴿ ،‬ﻭِﻟ‪‬ﺘ ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮﺍ ﻣِﻦ ﹶﻓ ‪‬‬
‫ﻭﺍﻟﺮﻭﺍﺳﻲ ﺍﳉﺒﺎﻝ ﺍﻟﺜﻮﺍﺑﺖ‪ ،‬ﺃﻥ ﲤﻴﺪ ﺑﻜﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻛﺎﻧﺖ ﻗﺒﻞ ﺍﳉﺒﺎﻝ‪ ،‬ﲤﻴﺪ ﺃﻱ‪ :‬ﻻ‬
‫ﺗﺴﺘﻘﺮ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻣﺎﺩ ﳝﻴﺪ ﺇﺫﺍ ﻣﺎﻝ ﻭﲢﺮﻙ‪ ،‬ﻭ)ﺇﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻣﻔﻌﻮﻝ ﻣﻦ ﺃﺟﻠﻪ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺗﻘﺪﻳﺮﻩ ﻛﺮﺍﻫﺔ ﺃﻥ ﲤﻴﺪ ﺑﻜﻢ ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻟﺌﻼ ﲤﻴﺪ ﺑﻜﻢ‪ ،‬ﻭﺃ‪‬ﺎﺭﺍ ﻭﺳﺒﻼ ﻟﻌﻠﻜﻢ‬
‫ﻼ( ﻋﻠﻰ‪ :‬ﻭﺟﻌﻞ ﻓﻴﻬﺎ ﺫﻟﻚ‬ ‫‪‬ﺘﺪﻭﻥ ﺇﱃ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﺗﻘﺼﺪﻭ‪‬ﺎ‪ ،‬ﻭﻧﺼﺐ )ﺃ‪‬ﺎ ‪‬ﺭﺍ ﻭﺳﺒ ﹰ‬
‫ﻟﺪﻻﻟﺔ ﺃﻟﻘﻰ ﻋﻠﻴﻪ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪﺍ‪) ،‬ﻭﻋﻼﻣﺎﺕ( ﻋﻄﻒ ﻋﻠﻰ ﻗﻮﻟﻪ ﻭﺃ‪‬ﺎﺭﺍ‬
‫ﻭﺳﺒﻼ‪ ،‬ﻭﻫﻲ ﻣﻌﺎﱂ ﺍﻟﻄﺮﻕ ﻭﻗﻴﻞ‪ :‬ﺍﳉﺒﺎﻝ ﻭﺑﺎﻟﻨﺠﻢ ﻳﻘﺎﻝ‪ :‬ﺍﳉﺪﻱ ﻭﺍﻟﻔﺮﻗﺪﺍﻥ ﻭﺍﻟﻨﺠﻢ‬
‫ﻭﺍﻟﻨﺠﻮﻡ ﰲ ﻣﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻛﺜﺮ ﺍﻟﺪﺭﻫﻢ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻓﻤﻦ ﳜﻠﻖ ﻛﻤﻦ ﻻ‬
‫ﳜﻠﻖ‪ ،‬ﺃﻱ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻹﻟﻪ ﺍﳋﺎﻟﻖ ﻛﻤﻦ ﻻ ﳜﻠﻖ ﺃﻓﻼ ﻳﺘﻌﻈﻮﻥ‪ ،‬ﻭﺟﻌﻞ )ﻣﻦ( ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻟﻐﲑ ﺍﻟﻨﺎﺱ ﳌﺎ ﺟﻌﻠﻪ ﻣﻊ ﺍﳋﻼﺋﻖ ﻭﻗﻴﻞ‪ :‬ﻷ‪‬ﻢ ﺟﻌﻠﻮﻩ ﻛﻤﻦ ﻳﻌﻘﻞ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻪ‪ ،‬ﻭﻗﻮﻟﻪ‬
‫﴿ﻻ ﲢﺼﻮﻫﺎ﴾‪ ،‬ﺃﻱ ﻻ ﺗﻄﻴﻘﻮﺍ ﻧﻜﺮﻫﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺨﹸﻠﻘﹸﻮ ﹶﻥ‬
‫ﷲ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺴﺮ‪‬ﻭ ﹶﻥ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ِﻠﻨ‪‬ﻮ ﹶﻥ ‪ Ò‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍ ِ‬
‫ﷲ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﺗ ِ‬
‫﴿ﻭ‪‬ﺍ ُ‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﹶﺃﻳ‪‬ﺎ ﹶﻥ ﻳ‪ ‬ﺒ ‪‬ﻌﺜﹸﻮ ﹶﻥ ‪ِ Ò‬ﺇﹶﻟﻬ‪‬ﻜﹸ ‪‬ﻢ ِﺇﹶﻟﻪ‪‬‬
‫ﺨ ﹶﻠﻘﹸﻮ ﹶﻥ ‪ Ò‬ﹶﺃﻣ‪‬ﻮﺍﺕ‪ ‬ﹶﻏ ‪‬ﻴﺮ‪ ‬ﹶﺃ ‪‬ﺣﻴ‪‬ﺎ ٍﺀ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﺷ ‪‬ﻴﺌﹰﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﷲ‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﹶﻻ ‪‬ﺟ ‪‬ﺮ ‪‬ﻡ ﹶﺃ ﱠﻥ ﺍ َ‬
‫ﻭ‪‬ﺍ ِﺣﺪ‪ ‬ﻓﹶﺎﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎ َﻵ ِﺧ ‪‬ﺮ ِﺓ ﹸﻗﻠﹸﻮ‪‬ﺑﻬ‪‬ﻢ ﻣ‪‬ﻨ ِﻜ ‪‬ﺮﺓﹲ ‪‬ﻭﻫ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮِﻳ ‪‬ﻦ﴾]ﺍﻵﻳﺎﺕ‪.[٢٣-١٩ :‬‬
‫ﺐ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺤ ‪‬‬
‫ﺴﺮ‪‬ﻭ ﹶﻥ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ِﻠﻨ‪‬ﻮ ﹶﻥ ِﺇ‪‬ﻧﻪ‪ ‬ﹶﻻ ‪‬ﻳ ِ‬
‫‪‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳ ِ‬
‫ﻳﻘﻮﻝ‪ :‬ﺍﷲ ﻳﻌﻠﻢ ﻣﺎ ﺗﺴﺮﻭﻥ ﰲ ﺃﻧﻔﺴﻜﻢ ﻭﻣﺎ ﺗﻌﻠﻨﻮﻥ ﺑﺄﻟﺴﻨﺘﻜﻢ‪ ،‬ﻭﻣﺎ ﺗﺪﻋﻮﻥ ﻣﻦ‬
‫ﺩﻭﻥ ﺍﷲ ﺃﻱ‪ :‬ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻭﻗﺮﺃ ﻋﺎﺻﻢ‪ :‬ﻳﺪﻋﻮﻥ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ ﻭﻫﻮ ﺍﻻﺧﺘﻴﺎﺭ ﻟﻠﻤﺨﺎﻃﺒﺔ‬
‫ﻗﺒﻠﻪ‪ ،‬ﺃﻣﻮﺍﺕ ﻏﲑ ﺃﺣﻴﺎﺀ ﺇﺫ ﻛﺎﻧﺖ ﻻ ﺃﺭﻭﺍﺡ ﳍﺎ‪ ،‬ﻭﺗﺮﺗﻔﻊ )ﺃﻣﻮﺍﺕ( ﻋﻠﻰ ﻫﻲ ﺃﻣﻮﺍﺕ‪ ،‬ﻭﺇﻥ‬
‫ﺷﺌﺖ ﺭﺩﺩﺗﻪ ﺇﱃ ﺃﻧﻪ ﺧﱪ ﺍﻟﺬﻳﻦ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻭﺍﻟﺬﻳﻦ ﺗﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﺃﻣﻮﺍﺕ‪ ،‬ﻭﻣﺎ‬
‫ﻳﺸﻌﺮﻭﻥ ﻣﱴ ﺍﻟﺒﻌﺚ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺑﻞ ﻫﺬﺍ ﺇﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻜﻔﺎﺭ ﺃ‪‬ﻢ ﻻ ﻳﺪﺭﻭﻥ ﻣﱴ ﻳﺒﻌﺜﻮﻥ‪،‬‬
‫ﻭ)ﺃﻳﺎﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﻴﺒﻌﺜﻮﻥ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﹸﻗﻠﹸﻮ‪‬ﺑﻬ‪‬ﻢ ﻣ‪‬ﻨ ِﻜ ‪‬ﺮﺓﹲ﴾ ﺃﻱ‪ :‬ﺗﻨﻜﺮ ﻣﺎ ﻧﻘﺺ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻫﻢ ﻣﺴﺘﻜﱪﻭﻥ‪ ،‬ﺃﻱ‪ :‬ﻣﺘﻜﱪﻭﻥ ﻋﻦ ﺍﻹﻗﺮﺍﺭ ﷲ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ‪ ﴿ ،‬ﹶﻻ ‪‬ﺟ ‪‬ﺮ ‪‬ﻡ﴾ ﺃﻱ‪ :‬ﺣﻘﺎ ﺃﻥ ﺍﷲ‬
‫‪١٣٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻳﻌﻠﻢ ﻣﺎ ﳜﻔﻮﻥ ﻭﻣﺎ ﻳﻈﻬﺮﻭﻥ‪ ،‬ﺇﻥ ﺍﷲ ﻻ ﳛﺐ ﺍﳌﺴﺘﻜﱪﻳﻦ ﻋﻦ ﺃﻥ ﻳﻮﺣﺪﻭﻩ‪.‬‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ ِﻤﻠﹸﻮﺍ‬
‫ِﻟ‪‬ﻴ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫﴿ ‪‬ﻭِﺇﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎﺫﹶﺍ ﺃﹶﻧـﺰ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﺳ‪‬ﺎ ِﻃﲑ‪ ‬ﺍﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﻀﻠﱡﻮ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﺑ ‪‬ﻐ ‪‬ﻴ ِﺮ ِﻋ ﹾﻠ ٍﻢ ﹶﺃ ﹶﻻ ﺳ‪‬ﺎ َﺀ ﻣ‪‬ﺎ ‪‬ﻳ ِﺰﺭ‪‬ﻭ ﹶﻥ‬
‫ﹶﺃ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻛﹶﺎ ِﻣ ﹶﻠ ﹰﺔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻭﺯ‪‬ﺍ ِﺭ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ِ‬
‫ﻒ ﻣِﻦ‬
‫ﺴ ﹾﻘ ‪‬‬
‫ﺨ ‪‬ﺮ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬﻢ‪ ‬ﺍﻟ ‪‬‬
‫ﷲ ‪‬ﺑ ‪‬ﻨﻴ‪‬ﺎ‪‬ﻧﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹶﻘﻮ‪‬ﺍ ِﻋ ِﺪ ﹶﻓ ‪‬‬
‫‪ Ò‬ﹶﻗ ‪‬ﺪ ‪‬ﻣ ﹶﻜ ‪‬ﺮ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ ﹶﻓﹶﺄﺗ‪‬ﻰ ﺍ ُ‬
‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٢٦-٢٤ :‬‬
‫ﺏ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻴﺚﹸ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﹶﻓ ‪‬ﻮ ِﻗ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃﺗ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﺃﻱ‪ :‬ﻭﺇﺫﺍ ﻗﻴﻞ ﻟﻠﻤﺘﻜﱪﻳﻦ‪ :‬ﻣﺎﺫﺍ ﺃﻧـﺰﻝ ﺭﺑﻜﻢ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ‪ ،‬ﺃﻱ‬
‫ﻳﺬﻛﺮﻭﻥ ﺃﻧﻪ ﻣﻨـﺰﻝ ﺃﺣﺎﺩﻳﺚ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺃﻛﺎﺫﻳﺒﻬﻢ‪ ،‬ﻟﻴﺤﻤﻠﻮﺍ ﺃﻭﺯﺍﺭﻫﻢ ﺃﻱ‪ :‬ﺁﺛﺎﻣﻬﻢ‪،‬‬
‫ﻭﺁﺛﺎﻡ ﺍﻟﺬﻳﻦ ﻳﺼﺪﻭ‪‬ﻢ ﻋﻦ ﺍﺗﺒﺎﻉ ﺍﻟﻨﱯ ‪ ،‬ﺃﻋﻠﻢ ﺍﷲ ﺑﺬﻟﻚ ﺃ‪‬ﻢ ﳛﻤﻠﻮﻥ ﺁﺛﺎﻡ ﺍﻟﺬﻳﻦ‬
‫ﻛﻔﺮﻭﺍ ﺑﻘﻮﳍﻢ‪ ،‬ﻭﻻ ﻳﻨﻘﺺ ﺫﻟﻚ ﻣﻦ ﺇﰒ ﺍﻟﺘﺎﺑﻊ‪ ،‬ﺃﻻ ﺳﺎﺀ ﻣﺎ ﻳﺰﺭﻭﻥ‪) ،‬ﻣﺎ( ﰲ ﻣﻮﺿﻊ‬
‫ﺭﻓﻊ‪ ،‬ﻛﻤﺎ ﻳﺮﻓﻊ ﺑﻨﻌﻢ ﻭﺑﺌﺲ‪ ،‬ﺍﳌﻌﲎ ﺳﺎﺀ ﺍﻟﺸﻲﺀ ﻭﺯﺭﻫﻢ ﻫﺬﺍ ﻛﻤﺎ ﺗﻘﻮﻝ ﺑﺌﺲ ﺍﻟﺸﻲﺀ‪،‬‬
‫ﻗﺪ ﻣﻜﺮ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ ﻓﺄﺗﻰ ﺍﷲ ﺑﻨﻴﺎ‪‬ﻢ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺃﺳﺎﻃﲔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﱵ‬
‫ﺗﻌﺪ‪ ،‬ﻓﺨﺮ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻘﻒ‪ ،‬ﺭﻭﻯ ﺃﻥ ﺫﻟﻚ ﰲ ﻗﺼﺔ ﳕﺮﻭﺩ ﺑﻦ ﻛﻨﻌﺎﻥ ﺑﲎ ﺻﺮ ‪‬ﺣﺎ ﳝﻜﺮ ﺑﻪ‬
‫ﻓﺨﺮ ﺳﻘﻔﻪ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﲞﺖ ﻧﺼﺮ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻫﺬﺍ ﻣﺜﻞ‪ ،‬ﺟﻌﻠﺖ‬
‫ﺃﻋﻤﺎﳍﻢ ﺍﻟﱵ ﻋﻤﻠﻮﻫﺎ ﲟﻨـﺰﻟﺔ ﺍﻟﺒﺎﱐ ﺑﻨﺎ ًﺀ ﻓﺴﻘﻂ ﻋﻠﻴﻪ‪ ،‬ﻓﺼﲑ ﻋﻤﻠﻬﻢ ﻛﻤﻀﺮﺓ ﺑﻨﺎﺀ ﺍﻟﺒﺎﱐ‬
‫ﺇﺫﺍ ﺳﻘﻂ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﺄﺗﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮﻭﻥ‪ ،‬ﺃﻱ ﻳﺄﺗﻴﻬﻢ ﻣﻨﻪ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺨﺰِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ﹶﺃ‪‬ﻳ ‪‬ﻦ ‪‬ﺷ ‪‬ﺮﻛﹶﺎِﺋ ‪‬ﻲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗﺸ‪‬ﺎﻗﱡﻮ ﹶﻥ ﻓِﻴ ِﻬ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ‬
‫﴿ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻳ ‪‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺗ‪‬ﺘ ‪‬ﻮﻓﱠﺎ ‪‬ﻫ ‪‬ﻢ‬ ‫‪Ò‬‬ ‫ﻱ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﻭ‪‬ﺍﹾﻟﺴ‪‬ﻮ َﺀ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎ ِﻓﺮِﻳ ‪‬ﻦ‬
‫ﺨ ‪‬ﺰ ‪‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﹾﻟ ِ‬
‫ﷲ ‪‬ﻋﻠِﻴﻢ‪ِ ‬ﺑﻤ‪‬ﺎ‬
‫ﺴ ﹶﻠ ‪‬ﻢ ﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﻌ ‪‬ﻤﻞﹸ ﻣِﻦ ﺳ‪‬ﻮ ٍﺀ ‪‬ﺑﻠﹶﻰ ِﺇ ﱠﻥ ﺍ َ‬
‫ﺴ ِﻬ ‪‬ﻢ ﹶﻓﹶﺄﹾﻟ ﹶﻘﻮ‪‬ﺍ ﺍﻟ ‪‬‬
‫ﻼِﺋ ﹶﻜﺔﹸ ﻇﹶﺎِﻟﻤِﻲ ﹶﺃ‪‬ﻧﻔﹸ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﻦ﴾‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﺘ ﹶﻜ‪‬ﺒﺮِﻳ ‪‬‬ ‫ﺲ ‪‬ﻣ ﹾﺜﻮ‪‬ﻯ‬
‫ﺏ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ﹶﻓ ﹶﻠِﺒ ﹾﺌ ‪‬‬
‫ﻓﹶﺎ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬‬ ‫‪Ò‬‬ ‫ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ‬
‫]ﺍﻵﻳﺎﺕ‪.[٢٩-٢٧ :‬‬
‫ﳜﺰﻳﻬﻢ ﺃﻱ‪ :‬ﻳﺬﳍﻢ ﺑﺎﻟﻌﺬﺍﺏ‪ ،‬ﻭﻳﻘﻮﻝ ﺃﻳﻦ ﺷﺮﻛﺎﺋﻲ؟ ﺃﻱ‪ :‬ﰲ ﻗﻮﻟﻜﻢ‪ ،‬ﺍﻟﺬﻳﻦ ﻛﻨﺘﻢ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٣٤‬‬
‫ﺗﺸﺎﻗﻮﻥ ﺃﻱ‪ :‬ﲣﺎﻟﻔﻮﻥ ﻓﻴﻬﻢ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﴿ﺗﺸﺎﻗﻮﻥ﴾ ﺑﻜﺴﺮ ﺍﻟﻨﻮﻥ ﻭﻫﻮ ﻛﻘﺮﺍﺀﺗﻪ ﴿ ﹶﻓِﺒ ‪‬ﻢ‬
‫ﺸﺮ‪‬ﻭ ﹶﻥ﴾)‪ .(١‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻋﻠﻰ ﺃﻧﻪ ﻓﻌﻞ ﱂ ﻳﺬﻛﺮ ﻟﻪ ﻣﻔﻌﻮﻝ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ‬
‫‪‬ﺗ‪‬ﺒ ‪‬‬
‫ﺍﻟﻌﻠﻢ ﻳﻌﲏ ﺍﳌﻼﺋﻜﺔ‪ :‬ﺇﻥ ﺍﳋﺰﻱ ﻭﺍﻟﺴﻮﺀ ﺃﻱ‪ :‬ﺍﳍﻮﺍﻥ ﻭﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺍﻟﺬﻳﻦ‬
‫ﺗﻘﺒﺾ ﺍﳌﻼﺋﻜﺔ ﺃﺭﻭﺍﺣﻬﻢ ﻇﺎﳌﻲ ﺃﻧﻔﺴﻬﻢ ﺃﻱ ﻧﺎﻗﺼﻲ ﺃﻧﻔﺴﻬﻢ ﺣﻈﻮﻇﻬﺎ ﺑﻜﻔﺮﻫﻢ‪،‬‬
‫ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺍﻻﺳﺘﺴﻼﻡ‪ ،‬ﻭﺍﳌﻌﲎ ﻓﺎﻧﻘﺎﺩﻭﺍ ﻭﺍﺳﺘﺴﻠﻤﻮﺍ ﻣﺎ ﻛﻨﺎ ﻧﻌﻤﻞ ﻣﻦ ﺳﻮﺀ ﺃﻱ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ‬
‫ﻛﻨﺎ ﻧﻌﻤﻞ ﻣﻦ ﺷﺮﻙ‪ ،‬ﺑﻠﻰ ﺃﻱ‪ :‬ﻳﻘﺎﻝ ﳍﻢ ﺑﻠﻰ ﺇﻥ ﺍﷲ ﻋﻠﻴﻢ ﲟﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ‪ ،‬ﺃﻱ‪:‬‬
‫ﺑﺸﺮﻛﻜﻢ‪ ،‬ﻭﻗﺮﺃ ﲪﺰﺓ‪﴿ :‬ﻳﺘﻮﻓﺎﻫﻢ﴾ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳊﺮﻑ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ‬
‫ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﻠﻤﺎ ﺭﻭﻱ ﺃﻥ ﻋﺒﺪ ﺍﷲ ﻛﺎﻥ ﻳﺬﻛﺮ ﺍﳌﻼﺋﻜﺔ ﰲ ﻛﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻦ‬
‫ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﻓﻠﺘﺄﻧﻴﺚ ﺍﳉﻤﺎﻋﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻨ‪‬ﻮﺍ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ‬
‫﴿ ‪‬ﻭﻗِﻴ ﹶﻞ ِﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ﻣ‪‬ﺎﺫﹶﺍ ﺃﹶﻧـﺰ ﹶﻝ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺧ ‪‬ﻴﺮ‪‬ﺍ ﱢﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ ‪‬ﻳ ‪‬ﺪﺧ‪‬ﻠﹸﻮ‪‬ﻧﻬ‪‬ﺎ‬
‫‪‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺴ‪‬ﻨﺔﹲ ‪‬ﻭﹶﻟﺪ‪‬ﺍ ‪‬ﺭ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻭﹶﻟِﻨ ‪‬ﻌ ‪‬ﻢ ﺩ‪‬ﺍ ‪‬ﺭ ﺍﹾﻟﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﲔ ‪ Ò‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫ﷲ ﺍﹾﻟﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﺠﺰِﻱ ﺍ ُ‬
‫ﻚ ‪‬ﻳ ‪‬‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻳﺸ‪‬ﺎﺀُﻭ ﹶﻥ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺠﺮِﻱ ﻣِﻦ ‪‬ﺗ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﻥ﴾‬
‫‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶ‬ ‫ﺠ‪‬ﻨ ﹶﺔ ِﺑﻤ‪‬ﺎ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ‬
‫ﻼﻡ‪ ‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ‪ ‬ﺍ ‪‬ﺩ ‪‬ﺧﻠﹸﻮﺍ ﺍﹾﻟ ‪‬‬
‫ﲔ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺳ ﹶ‬
‫ﻼِﺋ ﹶﻜﺔﹸ ﹶﻃ‪‬ﻴِﺒ ‪‬‬
‫‪‬ﺗ‪‬ﺘ ‪‬ﻮﻓﱠﺎ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫]ﺍﻵﻳﺎﺕ‪.[٣٢-٣٠ :‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺧ ‪‬ﻴﺮ‪‬ﺍ﴾ ﻧﺼﺐ ﺧ ‪‬ﲑﺍ ﻭﺭﻓﻊ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ؛ ﻷﻥ ﺍﻟﻜﻔﺎﺭ ﺟﺤﺪﻭﺍ‬
‫ﺍﻟﺘﻨـﺰﻳﻞ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺇﳕﺎ ﻫﻲ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺃﻗﺮ ﺍﳌﺆﻣﻨﻮﻥ ﺑﻪ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃﻧـﺰﻝ ﺭﺑﻨﺎ ﺧ ‪‬ﲑﺍ‪،‬‬
‫ﻭﻗﻮﻟﻮﺍ‪ :‬ﻣﺎﺫﺍ ﺃﻧـﺰﻝ ﺭﺑﻜﻢ؟ ﺍﻷﻭﻝ )ﻣﺎ( ﻣﻮﺿﻊ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻫﻲ ﺍﺳﺘﻔﻬﺎﻡ ﲟﻌﲎ‬
‫ﺍﻟﺘﻘﺮﻳﺮ‪ ،‬ﻭ)ﺫﺍ( ﲟﻌﲎ ﺍﻟﺬﻱ ﻭﻫﻮ ﺧﱪ )ﻣﺎ( ﻭﺃﻧـﺰﻝ ﺭﺑﻜﻢ ﺻﻠﺔ )ﺫﺍ( ﻭﻣﻊ ﺃﻧـﺰﻝ )ﻫﺎﺀ(‬
‫ﳏﺬﻭﻓﺔ ﺗﻌﻮﺩ ﻋﻠﻰ )ﺫﺍ( ﺗﻘﺪﻳﺮﻩ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﺃﻧـﺰﻟﻪ ﺭﺑﻜﻢ؟ ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﻣﺮﻓﻮ ‪‬ﻋﺎ ﺟﺮﻯ‬
‫ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﺮﻓﻊ ﺃﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ ﻭﺍﳋﱪ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻗﺎﻟﻮﺍ‪ :‬ﻫﻮ ﺃﺳﺎﻃﲑ‬
‫ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ‪ ،‬ﻓـ)ﻣﺎ( ﻭ)ﺫﺍ( ﺍﺳﻢ ﻭﺍﺣﺪ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﺄﻧـﺰﻝ ﻭﻣﺎ ﺍﺳﺘﻔﻬﺎﻡ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ‪ :‬ﺁﻳﺔ‪.٥٤‬‬

‫‪١٣٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺃﻳﻀﺎ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺴﺆﺍﻝ ﻣﻨﺼﻮ‪‬ﺑﺎ ﺟﺮﻯ ﺍﳉﻮﺍﺏ ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻗﺎﻟﻮﺍ ﺧﲑﺍ‪ ،‬ﺃﻱ ﺃﻧـﺰﻝ‬
‫ﺧﲑﺍ‪ ،‬ﻟﻠﺬﻳﻦ ﺃﺣﺴﻨﻮﺍ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﻋﻠﻰ ﺟﻬﺔ ﺍﳊﻜﺎﻳﺔ ﻛﺄﻧﻪ ﺗﻔﺴﲑ ﻟﻘﻮﻟﻪ‬
‫ﺧ ‪‬ﲑﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻫﻮ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻭﺫﻛﺮ ﻟﻴﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﺬﻱ ﻗﺎﻟﻮﻩ ﺍﻛﺘﺴﺒﻮﺍ ﺑﻪ ﺣﺴﻨﺔ‪،‬‬
‫﴿ﻭﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺬﻱ ﺃﻋﺪ ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﺧﲑ ﳑﺎ ﻋﺠﻞ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ﴿ ،‬ﻭﹶﻟِﻨ ‪‬ﻌ ‪‬ﻢ‬
‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ﴾ ﻗﻴﻞ ﻋﻠﻰ ﺍﻻﺑﺘﺪﺍﺀ‬ ‫ﲔ﴾ ﺃﻱ‪ :‬ﻭﻟﻨﻌﻢ ﻣﺴﻜﻦ ﺃﻫﻞ ﺍﻟﺘﻘﻮﻯ‪ ﴿ ،‬ﺟﻨ‪‬ﺎ ‪‬‬ ‫ﺩ‪‬ﺍ ‪‬ﺭ ﺍﹾﻟﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﻚ﴾ ﺃﻱ ﻛﺠﺰﺍﺀ ﺍﷲ ﳍﻢ‬ ‫ﻭﺧﱪﻩ )ﻧﻌﻢ ﺩﺍﺭ ﺍﳌﺘﻘﲔ( ﻭﻗﻴﻞ ﻳﻜﻮﻥ ﺍﳋﱪ ﻳﺪﺧﻠﻮ‪‬ﺎ‪ ﴿ ،‬ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﳚﺰﻱ ﺍﷲ ﺍﳌﺘﻘﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺗﺘﻮﻓﺎﻫﻢ ﺍﳌﻼﺋﻜﺔ ﻃﻴﺒﲔ‪ ،‬ﻭ)ﻃﻴﺒﲔ( ﺣﺎﻝ ﻣﻦ ﺍﳍﺎﺀ ﻭﺍﳌﻴﻢ ﰲ‬
‫ﻼﻡ‪ ‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ‪ ﴾‬ﺃﻱ‪ :‬ﺗﻘﻮﻝ ﳍﻢ‬ ‫ﺗﺘﻮﻓﺎﻫﻢ‪ ،‬ﺃﻱ‪ :‬ﺯﺍﻛﲔ ﻃﺎﻫﺮﻳﻦ ﻣﻦ ﺍﻟﺸﺮﻙ‪﴿ ،‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺳ ﹶ‬
‫ﺍﳌﻼﺋﻜﺔ ﺳﻠﻤﺘﻢ ﳑﺎ ﻓﻴﻪ ﻏﲑﻛﻢ ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﺍﺩﺧﻠﻮﺍ ﺍﳉﻨﺔ ﲟﺎ ﻛﻨﺘﻢ ﺗﻌﻤﻠﻮﻥ ﺃﻱ‪:‬‬
‫ﺑﺼﻨﻌﻜﻢ ﺍﳊﺴﻦ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﹶﻓ ‪‬ﻌ ﹶﻞ ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬
‫ﻚ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻼِﺋ ﹶﻜﺔﹸ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ﹾﺄِﺗ ‪‬ﻲ ﹶﺃ ‪‬ﻣﺮ‪ ‬ﺭ‪‬ﺑ ‪‬‬
‫﴿ ‪‬ﻫ ﹾﻞ ﻳ‪‬ﻨ ﹸﻈﺮ‪‬ﻭ ﹶﻥ ِﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﺗ ﹾﺄِﺗ‪‬ﻴﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺕ ﻣ‪‬ﺎ‬
‫ﹶﻓﹶﺄﺻ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﻴﺌﹶﺎ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﻬ‪ ‬ﻢ ‪‬ﻳ ﹾﻈ ِﻠﻤ‪‬ﻮ ﹶﻥ‬
‫ﷲ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ‪‬ﻧﻔﹸ ‪‬‬
‫ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﹶﻇ ﹶﻠ ‪‬ﻤﻬ‪‬ﻢ‪ ‬ﺍ ُ‬
‫ﷲ ﻣ‪‬ﺎ‬
‫‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﺮﻛﹸﻮﺍ ﹶﻟ ‪‬ﻮ ﺷ‪‬ﺎ َﺀ ﺍ ُ‬ ‫‪Ò‬‬ ‫ﺴ‪‬ﺘ ‪‬ﻬ ِﺰﺋﹸﻮ ﹶﻥ‬
‫ﻕ ِﺑﻬِﻢ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺑ ِﻪ ‪‬ﻳ ‪‬‬
‫‪‬ﻋ ِﻤﻠﹸﻮﺍ ‪‬ﻭﺣ‪‬ﺎ ‪‬‬
‫ﻚ ﹶﻓ ‪‬ﻌ ﹶﻞ‬
‫ﺤ ‪‬ﻦ ‪‬ﻭ ﹶﻻ ﺁﺑ‪‬ﺎ ‪‬ﺅﻧ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣ‪‬ﻨﺎ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻋ‪‬ﺒ ‪‬ﺪﻧ‪‬ﺎ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﻣِﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻧ ‪‬‬
‫‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﺑ ‪‬ﻌ ﹾﺜﻨ‪‬ﺎ ﻓِﻲ ﹸﻛ ﱢﻞ ﺃﹸ ‪‬ﻣ ٍﺔ‬ ‫‪Ò‬‬ ‫ﻼﻍﹸ ﺍﹾﻟﻤ‪ِ‬ﺒﲔ‪‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻬ ﹾﻞ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮﺳ‪ِ ‬ﻞ ِﺇ ﱠﻻ ﺍﹾﻟ‪‬ﺒ ﹶ‬
‫ﺖ‬
‫ﷲ ‪‬ﻭ ِﻣ ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ﱠﻘ ‪‬‬
‫ﺕ ﹶﻓ ِﻤ ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ‪‬ﻫﺪ‪‬ﻯ ﺍ ُ‬
‫ﷲ ﻭ‪‬ﺍ ‪‬ﺟ‪‬ﺘِﻨﺒ‪‬ﻮﺍ ﺍﻟﻄﱠﺎﻏﹸﻮ ‪‬‬
‫‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ﹶﺃ ِﻥ ﺍ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﺍ ﺍ َ‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪:‬‬
‫ﻒ ﻛﹶﺎ ﹶﻥ ﻋ‪‬ﺎ ِﻗ‪‬ﺒﺔﹸ ﺍﹾﻟﻤ‪ ‬ﹶﻜ ﱢﺬِﺑ ‪‬‬
‫ﺽ ﻓﹶﺎ‪‬ﻧ ﹸﻈﺮ‪‬ﻭﺍ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﺴﲑ‪‬ﻭﺍ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻼﹶﻟﺔﹸ ﹶﻓ ِ‬
‫ﻀﹶ‬‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫‪.[٣٦-٣٣‬‬
‫ﺃﻱ‪ :‬ﻫﻞ ﻳﻨﺘﻈﺮ ﺃﻫﻞ ﻣﻜﺔ ﺇﻻ ﺃﻥ ﺗﺄﺗﻴﻬﻢ ﺍﳌﻼﺋﻜﺔ ﻟﻘﺒﺾ ﺃﺭﻭﺍﺣﻬﻢ‪ ،‬ﺃﻭ ﻳﺄﰐ ﺃﻣﺮ‬
‫ﺭﺑﻚ ﻳﺮﻳﺪ ﻣﺎ ﻭﻋﺪﻫﻢ ﺍﷲ ﺑﻪ ﻣﻦ ﻋﺬﺍﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻛﺬﻟﻚ ﻓﻌﻞ ﺍﻟﺬﻳﻦ ﻣﻦ‬
‫ﻗﺒﻠﻬﻢ ﺃﻱ‪ :‬ﻛﺬﻟﻚ ﻓﻌﻠﻮﺍ ﻓﺄﺗﺎﻫﻢ ﺍﷲ ﺑﺎﻟﻌﺬﺍﺏ ﻭﻣﺎ ﻇﻠﻤﻬﻢ ﺍﷲ ﺑﺈﻫﻼﻛﻪ ﺇﻳﺎﻫﻢ‪﴿ ،‬ﻭﻟﻜﻦ‬
‫ﻛﺎﻧﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻳﻈﻠﻤﻮﻥ﴾‪ ،‬ﺑﺎﺭﺗﻜﺎ‪‬ﻢ ﻣﺎ ﺑﻪ ﺃﻫﻠﻜﻮﺍ‪﴿ ،‬ﻓﺄﺻﺎ‪‬ﻢ ﺳﻴﺌﺎﺕ﴾ ﺃﻱ‪ :‬ﺟﺰﺍﺀ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٣٦‬‬
‫ﺳﻴﺌﺎﺕ ﻋﻤﻠﻬﻢ‪ ،‬ﻭﻧـﺰﻝ ‪‬ﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﺑﻪ ﻳﺴﺘﻬﺰﺋﻮﻥ ﺃﻱ‪ :‬ﺟﺰﺀ ﺍﺳﺘﻬﺰﺍﺋﻬﻢ‪ ،‬ﻗﻮﻟﻪ‪﴿ :‬ﻣﺎ‬
‫ﻋﺒﺪﻧﺎ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﺷﻲﺀ ﳓﻦ ﻭﻻ ﺁﺑﺎﺅﻧﺎ ﻭﻻ ﺣﺮﻣﻨﺎ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﺷﻲﺀ﴾ ﺃﻱ‪ :‬ﻣﺎ ﻛﻨﺎ‬
‫ﻧﻌﺒﺪ ﻫﺬﻩ ﺍﻷﻭﺛﺎﻥ ﻭﱂ ﻧﻜﻦ ﳓﺮﻡ ﻣﺎ ﱂ ﳓﺮﻣﻪ‪ ،‬ﻭﺇﳕﺎ ﺫﻣﻮﺍ؛ ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﻛﻜﺬ‪‬ﻢ ﻭﺍﺳﺘﻬﺰﺍﺋﻬﻢ ﻓﻌﻞ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻬﻢ‪ ،‬ﻓﻬﻞ‬ ‫ﻋﻠﻰ ﺟﻬﺔ ﺍﳍﺰﺀ‪ ﴿ ،‬ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻋﻠﻰ ﺍﻟﺮﺳﻞ ﺇﻻ ﺍﻹﺑﻼﻍ ﺍﻟﺬﻱ ﻳﺒﻴﻨﻮﻥ ﻣﻌﻪ ﺃ‪‬ﻢ ﺃﻧﺒﻴﺎﺀ‪ ،‬ﻭﺍﻟﻄﺎﻏﻮﺕ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﻌﺪﻫﻢ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻫﺪﻯ ﺍﷲ ﻳﻌﲏ ﺃﻧﻪ ﻳﺒﻌﺚ ﺍﻟﺮﺳﻞ ﺑﺎﻷﻣﺮ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﻫﻮ ﻣﻦ ﻭﺭﺍﺀ‬
‫ﺍﻹﺿﻼﻝ ﻭﺍﳍﺪﺍﻳﺔ‪ ،‬ﻓﺴﲑﻭﺍ ﺃﻱ‪ :‬ﺳﺎﻓﺮﻭﺍ ﻭﺍﻋﺘﱪﻭﺍ ﻛﻴﻒ ﻛﺎﻥ ﻋﺎﻗﺒﺔ ﺍﳌﻜﺬﺑﲔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺻﺮِﻳ ‪‬ﻦ‬
‫ﻀ ﱡﻞ ‪‬ﻭﻣ‪‬ﺎ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﻦ ﻧ‪‬ﺎ ِ‬
‫ﷲ ﹶﻻ ‪‬ﻳ ‪‬ﻬﺪِﻱ ﻣ‪‬ﻦ ‪‬ﻳ ِ‬
‫ﺹ ‪‬ﻋﻠﹶﻰ ‪‬ﻫﺪ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ﹶﻓِﺈ ﱠﻥ ﺍ َ‬
‫ﺤ ِﺮ ‪‬‬
‫﴿ﺇِﻥ ‪‬ﺗ ‪‬‬
‫ﺕ ‪‬ﺑﻠﹶﻰ ‪‬ﻭ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﺣ‪‬ﻘًّﺎ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ‬
‫ﷲ ﻣ‪‬ﻦ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫ﷲ ‪‬ﺟ ‪‬ﻬ ‪‬ﺪ ﹶﺃ‪‬ﻳﻤ‪‬ﺎِﻧ ِﻬ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺒ ‪‬ﻌﺚﹸ ﺍ ُ‬
‫ﺴﻤ‪‬ﻮﺍ ﺑِﺎ ِ‬
‫‪ Ò‬ﻭﹶﺃ ﹾﻗ ‪‬‬
‫ﺨ‪‬ﺘ ِﻠﻔﹸﻮ ﹶﻥ ﻓِﻴ ِﻪ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ‬
‫ﺱ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪ِ Ò‬ﻟﻴ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﱠﻟﺬِﻱ ‪‬ﻳ ‪‬‬
‫ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺸ ‪‬ﻲ ٍﺀ ِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻩ ﺃﹶﻥ ‪‬ﻧﻘﹸﻮ ﹶﻝ ﹶﻟﻪ‪ ‬ﹸﻛ ‪‬ﻦ ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ﴾]ﺍﻵﻳﺎﺕ‪:‬‬
‫ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﻗ ‪‬ﻮﹸﻟﻨ‪‬ﺎ ِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﻛﹶﺎﻧ‪‬ﻮﺍ ﻛﹶﺎ ِﺫِﺑ ‪‬‬
‫‪.[٤٠-٣٧‬‬
‫ﻗﺮﺃ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﻳﻬﺪﻱ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻭﻛﺴﺮ ﺍﻟﺪﺍﻝ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﻓﺘﺢ‬
‫ﺍﻟﺪﺍﻝ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﺃﺭﺍﺩ ﻳﻬﺘﺪﻱ ﺍﻋﺘﺒﺎ ‪‬ﺭﺍ ﺑﻘﺮﺍﺀﺓ ﺃﺻﺤﺎﺏ ﻋﺒﺪ ﺍﷲ ﴿‪‬ﻳ ‪‬ﻬﺪِﻱ﴾‪،‬‬
‫ﺑﺘﺸﺪﻳﺪ ﺍﻟﺪﺍﻝ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ ﻓﺈﻥ ﺍﷲ ﻻ ﻳﻬﺘﺪﻱ ﻣﻦ ﻳﻀﻠﻪ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﺃﺭﺍﺩ‬
‫ﻣﻌﲎ ﻗﻮﻟﻪ‪﴿ :‬ﻣﻦ ﻳﻀﻠﻞ ﺍﷲ ﻓﻼ ﻫﺎﺩﻱ ﻟﻪ﴾ ﺍﻋﺘﺒﺎﺭﺍ ﺑﻘﺮﺍﺀﺓ ﺃﰊ‪﴿ :‬ﻻ ﻫﺎﺩﻱ ﳌﻦ ﺃﺿﻞ‬
‫ﺍﷲ﴾‪ ،‬ﻭﻣﺎ ﳍﻢ ﻣﻦ ﻧﺎﺻﺮﻳﻦ ﺃﻱ‪ :‬ﻣﻦ ﻳﻨﺼﺮﻫﻢ‪ ،‬ﻗﻮﻟﻪ‪﴿ :‬ﺑﻠﻰ ﻭﻋﺪﺍ ﻋﻠﻴﻪ ﺣﻘﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﻭﺟﺐ‬
‫ﻋﻠﻰ ﻧﻔﺴﻪ ﺇﳒﺎﺯﻩ‪ ،‬ﻭﻧﺼﺐ )ﻭﻋﺪﺍ( ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺍﳌﺆﻛﺪ‪ ،‬ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﻠﻤﻮﻥ‪،‬‬
‫ﺃﻱ‪ :‬ﻻ ﻳﻮﻗﻨﻮﻥ ﺑﺬﻟﻚ‪ ،‬ﻟﻨﺒﲔ ﳍﻢ ﺍﻟﺬﻱ ﳜﺘﻠﻔﻮﻥ ﻓﻴﻪ‪ ،‬ﰲ ﻫﺬﺍ ﻗﻮﻻﻥ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﳌﻌﲎ ﺑﻠﻰ ﻳﺒﻌﺜﻬﻢ ﻟﻴﺒﲔ ﳍﻢ ﻭﻟﻴﻌﻠﻤﻮﺍ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻛﺎﺫﺑﲔ ﰲ ﻗﺴﻤﻬﻢ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻭﻟﻘﺪ ﺑﻌﺜﻨﺎ ﰲ ﻛﻞ ﺃﻣﺔ ﺭﺳﻮﻻ ﻟﻴﺒﲔ ﳍﻢ ﺍﺧﺘﻼﻓﻬﻢ ﻭﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻠﻪ ﻋﻠﻰ ﺿﻼﻟﺔ‪،‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻛﻦ ﻓﻴﻜﻮﻥ ﺃﻱ‪ :‬ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺍﻟﺸﻲﺀ ﻧﻘﻮﻝ ﻣﻦ ﺃﺟﻠﻪ ﻛﻦ ﺃﻳﻬﺎ ﺍﳌﺮﺍﺩ ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﻗﺪﺭ‬
‫ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻭ﴿ﻗﻮﻟﻨﺎ﴾ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﺧﱪﻩ ﺃﻥ ﻧﻘﻮﻝ‪ ،‬ﻭﺍﻟﻘﺮﺍﺀﺓ ﺭﻓﻊ ﻓﻴﻜﻮﻥ‪ ،‬ﻭﻗﺪ ﻗﺮﺉ‬
‫‪١٣٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺑﺎﻟﻨﺼﺐ‪ ،‬ﻓﺎﻟﺮﻓﻊ ﻋﻠﻰ ﻓﻬﻮ ﻳﻜﻮﻥ‪ ،‬ﻋﻠﻰ ﻣﻌﲎ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻓﻬﻮ ﻳﻜﻮﻥ‪ ،‬ﻭﺍﻟﻨﺼﺐ‬
‫ﻋﻠﻰ ﺿﺮﺑﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻗﻮﻟﻪ ﻓﻴﻜﻮﻥ ﻋﻄ ﹰﻔﺎ ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻝ‪ ،‬ﺍﳌﻌﲎ ﺃﻥ ﻳﻘﻮﻝ‬
‫ﻓﻴﻜﻮﻥ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻧﺼ‪‬ﺒﺎ ﻋﻠﻰ ﺟﻮﺍﺏ ﻛﻦ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴ‪‬ﻨ ﹰﺔ ‪‬ﻭ َﻷ ‪‬ﺟﺮ‪‬‬
‫ﷲ ِﻣ ‪‬ﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﻇﹸ ِﻠﻤ‪‬ﻮﺍ ﹶﻟﻨ‪‬ﺒ ‪‬ﻮﹶﺋ‪‬ﻨﻬ‪ ‬ﻢ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫﴿ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﺟﺮ‪‬ﻭﺍ ﻓِﻲ ﺍ ِ‬
‫‪‬ﻭﻣ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ﱠﻛﻠﹸﻮ ﹶﻥ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬ ‫‪Ò‬‬ ‫ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ‬ﹶﻟ ‪‬ﻮ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ‬
‫‪Ò‬‬ ‫ﻚ ِﺇ ﱠﻻ ِﺭﺟ‪‬ﺎ ﹰﻻ ﻧ‪‬ﻮﺣِﻲ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ﻓﹶﺎ ‪‬ﺳﹶﺄﻟﹸﻮﺍ ﹶﺃ ‪‬ﻫ ﹶﻞ ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ ﺇِﻥ ﹸﻛ ‪‬ﻨﺘ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ‬
‫ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬
‫ﺱ ﻣ‪‬ﺎ ﻧـﺰ ﹶﻝ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻌ ﱠﻠﻬ‪ ‬ﻢ‬
‫ﻚ ﺍﻟ ﱢﺬ ﹾﻛ ‪‬ﺮ ِﻟﺘ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫ﺕ ﻭ‪‬ﺍﻟ ‪‬ﺰﺑ‪ِ ‬ﺮ ‪‬ﻭﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺑِﺎﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬
‫‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٤٤-٤١ :‬‬
‫ﺫﻛﺮ ﺃ‪‬ﺎ ﻧـﺰﻟﺖ ﰲ ﻋﻤﺎﺭ‪ ،‬ﻭﺻﻬﻴﺐ ﻭﺑﻼﻝ ﻭﻧﻈﺮﺍﺋﻬﻢ ﺍﻟﺬﻳﻦ ﻋﺬﺑﻮﺍ ﲟﻜﺔ‪،‬‬
‫ﺴ‪‬ﻨ ﹰﺔ﴾ ﻗﻴﻞ‪:‬‬ ‫ﻟﻨﺒﻮﺋﻨﻬﻢ ﺃﻱ‪ :‬ﻟﻨﺴﻜﻨﻨﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻨﺮﺯﻗﻨﻬﻢ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪﴿ ،‬ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺄﻥ ﺻﺎﺭﻭﺍ ﻣﻊ ﺍﻟﻨﱯ ‪ ‬ﺇﱃ ﺃﻥ ﲰﻌﻮﺍ ﺛﻨﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻷﺟﺮ‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ﴾ ﺃﻱ‪:‬‬ ‫ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﺃﻋﻈﻢ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ‪﴿ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬
‫ﻋﻠﻰ ﺗﻌﺬﻳﺐ ﺍﻟﻜﻔﺎﺭ ﺇﻳﺎﻫﻢ ﻭﻋﻠﻰ ﺍﳍﺠﺮﺓ ﻭﺍﶈﺎﺭﺑﺔ‪ ﴿ ،‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ﱠﻛﻠﹸﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺑﻪ‬
‫ﻳﻌﺘﺼﻤﻮﻥ‪﴿ ،‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ﴾ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ‪ ،‬ﺃﻭ ﰲ ﻣﻮﺿﻊ‬
‫ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﳍﺎﺀ ﻭﺍﳌﻴﻢ ﰲ ﻟﻨﺒﻮﺋﻨﻬﻢ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﺃﻋﲏ‪ ﴿ ،‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﺇﱃ ﺍﻷﻣﻢ ﺇﻻ ﺭﺟﺎﻻ‪ ،‬ﺇﳕﺎ ﻗﻴﻞ ﳍﻢ ﻫﺬﺍ؛ ﻷ‪‬ﻢ ﺃﻧﻜﺮﻭﺍ ﺃﻥ ﻳﺮﺳﻞ ﺍﷲ ﺇﱃ‬ ‫ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬
‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺎﺳﺄﻟﻮﺍ ﺃﻫﻞ ﺍﻟﺬﻛﺮ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﻌﲏ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻛﺄﻥ ﺍﳌﻌﲎ‬
‫ﻓﺎﺳﺄﻟﻮﺍ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﺄﺧﺒﺎﺭ ﻣﻦ ﻣﻀﻰ ﻣﻦ ﺍﻷﻣﻢ ﻓﺈﻥ ﲨﻴﻌﻬﻢ ﻳﻌﺮﻓﻮﻥ ﺑﺄﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺸﺮ‬
‫ﺭﺟﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﻣﻦ ﺁﻣﻦ )ﻣﻦ( ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺇﻥ ﻛﻨﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ ﻳﺎ ﺃﻫﻞ ﻣﻜﺔ‬
‫ﺑﺎﻟﺒﻴﻨﺎﺕ ﺃﻱ‪ :‬ﺍﻟﺪﻻﺋﻞ ﺍﻟﻮﺍﺿﺤﺎﺕ ﻭﰲ ﺍﻟﻌﺎﻣﻞ ﰲ )ﺍﻟﺒﺎﺀ( ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﺭﺳﻠﻨﺎ‬
‫ﺍﳌﺬﻛﻮﺭ ﺑﺘﻘﺪﻳﺮ‪ :‬ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻫﻢ ﺑﺎﻟﺒﻴﻨﺎﺕ‪ ،‬ﻭﺃﻧـﺰﻟﻨﺎ ﺇﻟﻴﻚ ﺍﻟﺬﻛﺮ ﺃﻱ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻟﺘﻮﺿﺢ‬
‫ﳍﻢ ﻣﺎ ﺃﻧـﺰﻝ ﺇﻟﻴﻬﻢ ﻟﻌﻠﻬﻢ ﻳﻌﺘﱪﻭﻥ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٣٨‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺽ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴﻬ‪‬ﻢ‪‬‬
‫ﷲ ِﺑ ِﻬﻢ‪ ‬ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﻒ ﺍُ‬
‫ﺴ ‪‬‬
‫ﺨِ‬‫ﺕ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬
‫﴿ﹶﺃ ﹶﻓﹶﺄ ِﻣ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻣ ﹶﻜﺮ‪‬ﻭﺍ ﺍﻟ ‪‬‬
‫ﺠﺰِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﻭ‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﻳ ﹾﺄﺧ‪ ‬ﹶﺬﻫ‪ ‬ﻢ ﻓِﻲ ‪‬ﺗ ﹶﻘ ﱡﻠِﺒ ِﻬ ‪‬ﻢ ﹶﻓﻤ‪‬ﺎ ﻫ‪‬ﻢ ِﺑ ‪‬ﻤ ‪‬ﻌ ِ‬ ‫‪Ò‬‬ ‫ﺸ ‪‬ﻌﺮ‪‬ﻭ ﹶﻥ‬
‫ﺚ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺏ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻴ ﹸ‬
‫ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﻑ ﹶﻓِﺈ ﱠﻥ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﺮﺅ‪‬ﻭﻑ‪ ‬ﺭﺣِﻴﻢ‪ Ò ‬ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍ ُ‬
‫ﷲ ﻣِﻦ‬ ‫ﺨ ‪‬ﻮ ٍ‬
‫‪‬ﻳ ﹾﺄﺧ‪ ‬ﹶﺬﻫ‪ ‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺗ ‪‬‬
‫ﺴﺠ‪‬ﺪ‪ ‬ﻣ‪‬ﺎ‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫ﷲ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﺩ‪‬ﺍ ِﺧﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻭ ِ‬
‫ﺠﺪ‪‬ﺍ ِ‬
‫ﺸﻤ‪‬ﺎِﺋ ِﻞ ‪‬ﺳ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻼﻟﹸﻪ‪ ‬ﻋ ِﻦ ﺍﹾﻟ‪‬ﻴ ِﻤ ِ‬
‫‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻳ‪‬ﺘ ﹶﻔ‪‬ﻴﺄﹸ ِﻇ ﹶ‬
‫ﺴ‪‬ﺘ ﹾﻜِﺒﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ‬
‫ﻼِﺋ ﹶﻜﺔﹸ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺽ ﻣِﻦ ﺩ‪‬ﺍ‪‬ﺑ ٍﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﺭ‪‬ﺑﻬ‪‬ﻢ ﻣ‪‬ﻦ ﹶﻓ ‪‬ﻮ ِﻗ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺆ ‪‬ﻣﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٥٠-٤٥ :‬‬
‫ﻣﻜﺮﻭﺍ ﺍﻟﺴﻴﺌﺎﺕ ﺃﻱ‪ :‬ﺟﻨﻮﻫﺎ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻜﺮﻫﻢ ﺑﺎﻟﻨﱯ ﺃﻥ ﳜﺴﻒ‬
‫ﺍﷲ ‪‬ﻢ ﺍﻷﺭﺽ ﻛﻤﺎ ﺧﺴﻒ ﺑﻘﺎﺭﻭﻥ ﻭﻏﲑﻩ‪ ،‬ﺃﻭ ﻳﺄﺗﻴﻬﻢ ﺑﺎﻟﻌﺬﺍﺏ ﻣﻦ ﺣﻴﺚ ﻻ‬
‫ﻳﺸﻌﺮﻭﻥ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻌﻠﻤﻮﻥ ﻛﻤﺎ ﻓﻌﻞ ﺑﻌﺎﺩ ﻭﲦﻮﺩ‪ ،‬ﺃﻭ ﻳﺄﺧﺬﻫﻢ ﰲ ﺗﺼﺮﻓﻬﻢ ﰲ ﺍﻟﺒﻼﺩ‬
‫ﻋﻠﻰ ﲣﻮﻑ ﺃﻱ‪ :‬ﺗﻨﻘﺺ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﻳﻨﺘﻘﺺ ﻣﻦ ﺃﻃﺮﺍﻓﻬﻢ ﻭﻧﻮﺍﺣﻴﻴﻬﻢ‬
‫ﺣﱴ ﻳﻬﻠﻜﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺴ ﹶﻔ ‪‬ﻦ‬
‫ﻑ ‪‬ﻋ ‪‬ﻮﺩ ﺍﻟ‪‬ﻨ ‪‬ﺒ ‪‬ﻌﺔ ﺍﻟ ‪‬‬
‫ﺴ‪‬ﻴ ‪‬ﺮ ﻣﻨﻬﺎ ﺗﺎ ِﻣ ﹰﻜﺎ ﹶﻗﺮ ‪‬ﺩﺍ ﻛﻤﺎ ‪‬ﺗﺨﻮ ‪‬‬
‫ﻑ ﺍﻟ ‪‬‬
‫‪‬ﺗﺨﻮ ‪‬‬
‫ﻳﺼﻒ ﻧﺎﻗﺔ ﺑﺄﻥ ﺍﻟﺴﲑ ﻳﻨﻘﺺ ﺳﻨﺎﻣﻬﺎ ﺑﻌﺪ ﺍﻛﺘﻨﺎﺯﻩ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻳﻬﻠﻚ ﺍﻟﻘﺮﻳﺔ‬
‫ﻓﺘﺨﻮﻑ ﺍﻟﻘﺮﻯ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﺈﻥ ﺭﺑﻜﻢ ﻟﺮﺅﻭﻑ ﺭﺣﻴﻢ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺭﺃﻓﺘﻪ ﻭﺭﲪﺘﻪ ﺃﻥ ﺃﻣﻬﻞ‬
‫ﱂ ﻳﺒﺎﻏﺚ ﺑﺎﻟﻌﺬﺍﺏ‪.‬‬
‫﴿ﻭﺗﺘﻔﻴﺄ﴾ ﺃﻱ‪ :‬ﺗﺪﻭﺭ ﻣﻦ ﺟﺎﻧﺐ ﺇﱃ ﺟﺎﻧﺐ ﻳﻘﺎﻝ‪ :‬ﻓﺎﺀ ﺍﻟﻈﻞ ﻭﺗﻔﻴﺄ ﲟﻌﲎ ﻋﻦ‬
‫ﺍﻟﻴﻤﲔ‪ ،‬ﻭﺍﻟﺸﻤﺎﺋﻞ ﺃﻱ‪ :‬ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻭﺁﺧﺮﻩ‪﴿ ،‬ﺳ‪‬ﺠ‪‬ﺪ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﻣﺴﺘﺴﻠﻤﺔ ﻣﻨﻘﺎﺩﺓ‬
‫ﻭﻗﺎﻝ ﻗﻮﻡ‪ :‬ﻛﻞ ﺷﺨﺺ ﻓﻈﻠﻪ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ ﻳﺴﺠﺪ ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺍﻟﻜﺎﻓﺮ‬
‫ﻳﺴﺠﺪ ﻟﻐﲑ ﺍﷲ ﻭﻇﻠﻪ ﻳﺴﺠﺪ ﷲ‪ ،‬ﺩﺍﺧﺮﻭﻥ ﺃﻱ‪ :‬ﺧﺎﺿﻌﻮﻥ ﺻﺎﻏﺮﻭﻥ‪ ،‬ﻭ)ﺳﺠﺪﺍ(‬
‫ﺣﺎﻝ‪ ،‬ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﺃﻭ ﱂ ﺗﺮﻭﺍ﴾ ﺑﺎﻟﺘﺎﺀ ﻋﻠﻰ ﺍﳌﺨﺎﻃﺒﺔ ﰲ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺭﺑﻜﻢ‬
‫ﻟﺮﺅﻭﻑ ﺭﺣﻴﻢ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺭﺩﺍ ﻋﻠﻰ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻐﻴﺐ ﰲ ﻗﻮﻟﻪ ﺃﻭ ﻳﺄﺧﺬﻫﻢ ﻋﻠﻰ‬
‫ﲣﻮﻑ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺗﺘﻔﻴﺄ ﺑﺎﻟﺘﺎﺀ ﻟﺘﺄﻧﻴﺚ ﺍﳉﻤﺎﻋﺔ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﳉﻤﻊ‪،‬‬
‫‪١٣٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﷲ ﻳﺴﺠﺪ ﺃﻱ‪ :‬ﳜﻀﻊ ﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﻣﺎ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺩﺍﺑﺔ ﺗﺪﺏ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﺃﻱ‪ :‬ﻭﻳﺴﺠﺪ ﻣﻼﺋﻜﺔ ﺍﻷﺭﺽ ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻢ ﻻ ﻳﺘﻌﻈﻤﻮﻥ ﻋﻦ ﺍﻟﺴﺠﻮﺩ‪،‬‬
‫ﳜﺎﻓﻮﻥ ﺭ‪‬ﻢ ﻣﻦ ﻓﻮﻗﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﳜﺎﻓﻮﻥ ﺭ‪‬ﻢ ﺧﻮﻑ ﻣﻌﻈﻤﲔ ﳎﻠﲔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳜﺎﻓﻮﻥ‬
‫ﻋﻘﺎﺏ ﺭ‪‬ﻢ ﻣﻦ ﻓﻮﻗﻬﻢ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻳﺆﻣﺮﻭﻥ ﻣﻦ ﺍﻟﻄﺎﻋﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻱ ﻓﹶﺎ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﻮ ِﻥ ‪ Ò‬ﻭﹶﻟﻪ‪‬‬
‫ﺨﺬﹸﻭﺍ ِﺇﹶﻟ ‪‬ﻬ ‪‬ﻴ ِﻦ ﺍﹾﺛ‪‬ﻨ ‪‬ﻴ ِﻦ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﻫ‪ ‬ﻮ ِﺇﹶﻟﻪ‪ ‬ﻭ‪‬ﺍ ِﺣﺪ‪ ‬ﹶﻓِﺈﻳ‪‬ﺎ ‪‬‬
‫ﷲ ﹶﻻ ‪‬ﺗ‪‬ﺘ ِ‬
‫﴿ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﺍ ُ‬
‫ﷲ ‪‬ﺗ‪‬ﺘﻘﹸﻮ ﹶﻥ ‪ Ò‬ﻭﻣ‪‬ﺎ ِﺑﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﻧ ‪‬ﻌ ‪‬ﻤ ٍﺔ‬
‫ﺻﺒ‪‬ﺎ ﹶﺃ ﹶﻓ ‪‬ﻐ ‪‬ﻴ ‪‬ﺮ ﺍ ِ‬
‫ﺽ ‪‬ﻭﹶﻟﻪ‪ ‬ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ﻭ‪‬ﺍ ِ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻣ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﻀ ‪‬ﺮ ‪‬ﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﺇﺫﹶﺍ ﹶﻓﺮِﻳﻖ‪‬‬
‫ﻒ ﺍﻟ ‪‬‬
‫ﺸ ‪‬‬
‫ﺠﹶﺄﺭ‪‬ﻭ ﹶﻥ ‪ Ò‬ﹸﺛ ‪‬ﻢ ِﺇﺫﹶﺍ ﹶﻛ ‪‬‬
‫ﻀ ‪‬ﺮ ﹶﻓِﺈﹶﻟ ‪‬ﻴ ِﻪ ‪‬ﺗ ‪‬‬
‫ﺴﻜﹸﻢ‪ ‬ﺍﻟ ‪‬‬
‫ﷲ ﹸﺛ ‪‬ﻢ ِﺇﺫﹶﺍ ‪‬ﻣ ‪‬‬
‫ﹶﻓ ِﻤ ‪‬ﻦ ﺍ ِ‬
‫‪Ò‬‬ ‫ﻑ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ِﻟ‪‬ﻴ ﹾﻜﻔﹸﺮ‪‬ﻭﺍ ِﺑﻤ‪‬ﺎ ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﻓ‪‬ﺘ ‪‬ﻤ‪‬ﺘﻌ‪‬ﻮﺍ ﹶﻓ ‪‬‬ ‫‪Ò‬‬ ‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ‬
‫‪‬ﻣ ‪‬ﻨﻜﹸﻢ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫‪Ò‬‬ ‫ﺴﹶﺄﻟﹸ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ﹾﻔ‪‬ﺘﺮ‪‬ﻭ ﹶﻥ‬
‫ﷲ ﹶﻟﺘ‪ ‬‬
‫ﺠ ‪‬ﻌﻠﹸﻮ ﹶﻥ ِﻟﻤ‪‬ﺎ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﻧﺼِﻴﺒ‪‬ﺎ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﺗ‪‬ﺎ ِ‬
‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺸ‪‬ﺘﻬ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٥٧-٥٢ :‬‬
‫ﺕ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧﻪ‪ ‬ﻭﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﷲ ﺍﹾﻟ‪‬ﺒﻨ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﻌﻠﹸﻮ ﹶﻥ ِ‬
‫‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺨﺬﹸﻭﺍ ِﺇﹶﻟ ‪‬ﻬ ‪‬ﻴ ِﻦ﴾ ﺃﻱ‪ :‬ﻻ ﲡﻌﻠﻮﺍ ﱄ ﺷﺮﻳﻜﺎ ﺇﳕﺎ ﻫﻮ ﺇﻟﻪ ﻭﺍﺣﺪ ﻻ ﺷﺮﻳﻚ ﻟﻪ‪،‬‬ ‫﴿ ﹶﻻ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﻱ ﻓﹶﺎ ‪‬ﺭ ‪‬ﻫﺒ‪‬ﻮ ِﻥ﴾ ﺃﻱ‪ :‬ﺧﺎﻓﻮﻥ‪ ،‬ﻭﺫﻛﺮ ﺍﺛﻨﲔ ﺗﺄﻛﻴ ‪‬ﺪﺍ ﻟﻘﻮﻟﻪ ﺇﳍﲔ‪﴿ ،‬ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ﴾ ﺍﻟﻄﺎﻋﺔ‬ ‫﴿ ﹶﻓِﺈﻳ‪‬ﺎ ‪‬‬
‫)ﻭﺍﻟﻮﺍﺻﺐ( ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﳋﺎﻟﺺ‪ ،‬ﻭﻗﻴﻞ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻧﺼﺒﻪ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺃﻓﻐﲑ ﺍﷲ‬
‫ﷲ﴾ ﺃﻱ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻣﻦ ﺑﺬﻟﻚ ﻋﻠﻴﻜﻢ‪،‬‬ ‫ﺗﺘﻘﻮﻥ ﺃﻱ‪ :‬ﺗﺮﻫﺒﻮﻥ‪ ﴿ ،‬ﻭﻣ‪‬ﺎ ِﺑﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﻧ ‪‬ﻌ ‪‬ﻤ ٍﺔ ﹶﻓ ِﻤ ‪‬ﻦ ﺍ ِ‬
‫ﻭﰲ )ﻣﺎ( ﻗﻮﻻﻥ ﺃﺣﺪﳘﺎ‪ :‬ﺃ‪‬ﺎ ﲟﻌﲎ ﺍﻟﺬﻱ ﻭﺩﺧﻠﺖ ﺍﻟﻔﺎﺀ؛ ﻷﻧﻪ ﻣﻀﺎﺭﻉ ﻟﻠﺠﺰﺍﺀ‪ ،‬ﻭﺍﻟﺜﺎﱐ‬
‫ﺃ‪‬ﺎ ﰲ ﻣﻌﲎ ﺍﻟﺸﺮﻁ‪ ،‬ﻭﳍﺎ ﻓﻌﻞ ﻣﻀﻤﺮ‪ ،‬ﻛﺄﻧﻚ ﻗﻠﺖ‪ :‬ﻣﺎ ﺣﻞ ﺑﻜﻢ ﻣﻦ ﻧﻌﻤﺔ ﻓﻤﻦ ﺍﷲ‪،‬‬
‫ﻀ ‪‬ﺮ ‪‬ﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ﴾ ﺃﻱ‪:‬‬
‫ﻒ ﺍﻟ ‪‬‬
‫ﺸ ‪‬‬
‫ﺠﹶﺄﺭ‪‬ﻭ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺗﺮﻓﻌﻮﻥ ﺃﺻﻮﺍﺗﻜﻢ ﺑﺎﻻﺳﺘﻐﺎﺛﺔ‪﴿ ،‬ﹸﺛ ‪‬ﻢ ِﺇﺫﹶﺍ ﹶﻛ ‪‬‬ ‫ﻭ﴿‪‬ﺗ ‪‬‬
‫ﺍﻟﺒﻼﺀ ﻋﻨﻜﻢ‪ ،‬ﺇﺫﺍ ﲨﺎﻋﺔ ﳚﻌﻠﻮﻥ ﻟﻪ ﺷﺮﻳ ﹰﻜﺎ‪ ،‬ﻟﻴﻤﺠﺪﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻬﻢ ﻓﻴﻤﺎ ﺃﻋﻄﺎﻫﻢ‪،‬‬
‫ﻑ‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫﴿ ﹶﻓ‪‬ﺘ ‪‬ﻤ‪‬ﺘﻌ‪‬ﻮﺍ﴾ ﻟﻔﻈﻪ ﺃﻣﺮ ﻭﻣﻌﻨﺎﻩ ﺍﻟﻮﻋﻴﺪ‪ ،‬ﺃﻱ‪ :‬ﺍﻧﻌﻤﻮﺍ ﺑﻠﺬﺍﺕ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ‪ ﴿ ،‬ﹶﻓ ‪‬‬
‫‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾ ﺳﻮﺀ ﻣﻐﺒﺔ ﺃﻋﻤﺎﻟﻜﻢ‪ ،‬ﻭﳚﻌﻠﻮﻥ ﳌﺎ ﻻ ﻳﻌﻠﻤﻮﻥ ﻧﺼﻴ‪‬ﺒﺎ‪ ،‬ﻳﺮﻳﺪ ﻣﺎ ﻛﺎﻧﻮﺍ ﳚﻌﻠﻮﻧﻪ‬
‫ﻵﳍﺘﻬﻢ ﻣﻦ ﺍﳊﻆ ﰲ ﺯﺭﻭﻋﻬﻢ ﻭﺃﻧﻌﺎﻣﻬﻢ‪ ،‬ﻭﺍﳌﻌﲎ ﳌﺎ ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻳﻀﺮﻫﻢ ﻭﻻ‬
‫ﻳﻨﻔﻌﻬﻢ‪ ،‬ﻭﺗﻔﺘﺮﻭﻥ ﲣﺘﻠﻘﻮﻥ ﻣﻦ ﺍﻹﻓﻚ ﻭﺍﻟﺒﺎﻃﻞ‪﴿ ،‬ﻭﺳﺒﺤﺎﻧﻪ﴾ ﺃﻱ‪ :‬ﺗﻨـﺰﻳﻬﺎ ﻟﻪ ﻋﻦ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٤٠‬‬
‫ﺫﻟﻚ‪ ،‬ﻭﳍﻢ ﻣﺎ ﻳﺸﺘﻬﻮﻥ ﻳﻌﲏ ﺍﻟﺒﻨﲔ‪ ،‬ﻭ)ﻣﺎ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ ﺃﻱ‪ :‬ﻭﳍﻢ‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺸﺘﻬﻮﻥ ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻣﻨﺼﻮﺑﺔ ﻋﻠﻰ ﻭﳚﻌﻠﻮﻥ ﳍﻢ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺸﺘﻬﻮﻥ‪،‬‬
‫ﻭﺍﻷﻭﻝ ﺍﻻﺧﺘﻴﺎﺭ؛ ﻷﻥ ﻣﺜﻞ ﻫﺬﺍ ﻣﻦ ﺍﻟﻜﻼﻡ ﳚﻌﻞ ﻣﻜﺎﻧﺎ ﳍﻢ ﻷﻧﻔﺴﻬﻢ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻳ‪‬ﺘﻮ‪‬ﺍﺭ‪‬ﻯ ِﻣ ‪‬ﻦ‬ ‫‪Ò‬‬ ‫ﺴ ‪‬ﻮﺩ‪‬ﺍ ‪‬ﻭﻫ‪ ‬ﻮ ﹶﻛﻈِﻴﻢ‪‬‬
‫ﺸ ‪‬ﺮ ﹶﺃ ‪‬ﺣﺪ‪‬ﻫ‪ ‬ﻢ ﺑِﺎ ُﻷ‪‬ﻧﺜﹶﻰ ﹶﻇ ﱠﻞ ‪‬ﻭ ‪‬ﺟﻬ‪‬ﻪ‪ ‬ﻣ ‪‬‬
‫﴿ ‪‬ﻭِﺇﺫﹶﺍ ﺑ‪ ‬‬
‫ﺏ ﹶﺃ ﹶﻻ ﺳﺎ َﺀ ﻣ‪‬ﺎ‬
‫ﺴﻜﹸﻪ‪ ‬ﻋﻠﹶﻰ ﻫ‪‬ﻮ ٍﻥ ﹶﺃ ‪‬ﻡ ‪‬ﻳﺪ‪ ‬ﺳﻪ‪ ‬ﻓِﻲ ﺍﻟ‪‬ﺘﺮ‪‬ﺍ ِ‬
‫ﺸ ‪‬ﺮ ِﺑ ِﻪ ﹶﺃﻳ‪ ‬ﻤ ِ‬
‫ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﻣِﻦ ﺳ‪‬ﻮ ِﺀ ﻣ‪‬ﺎ ﺑ‪ ‬‬
‫ﷲ ﺍﹾﻟ ‪‬ﻤﹶﺜﻞﹸ ﺍﻷ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ‬
‫ﺴ ‪‬ﻮ ِﺀ ‪‬ﻭ ِ‬
‫ﺤ ﹸﻜﻤ‪‬ﻮ ﹶﻥ ‪ِ Ò‬ﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎ َﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻣﹶﺜﻞﹸ ﺍﻟ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺱ ِﺑ ﹸﻈ ﹾﻠ ِﻤﻬِﻢ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮ ‪‬ﻙ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ﻣِﻦ ﺩ‪‬ﺍ‪‬ﺑ ٍﺔ ‪‬ﻭﹶﻟﻜِﻦ ﻳ‪ ‬ﺆ ‪‬ﺧﺮ‪‬ﻫ‪ ‬ﻢ‬
‫ﷲ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻳﺆ‪‬ﺍ ِﺧﺬﹸ ﺍ ُ‬ ‫‪Ò‬‬ ‫ﺤﻜِﻴ ‪‬ﻢ‬
‫ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﺘ ﹾﻘ ِﺪﻣ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪-٥٨ :‬‬
‫ﺴ‪‬ﺘ ﹾﺄ ِﺧﺮ‪‬ﻭ ﹶﻥ ﺳ‪‬ﺎ ‪‬ﻋ ﹰﺔ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺴﻤ‪‬ﻰ ﹶﻓِﺈﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﺟﻠﹸﻬ‪ ‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺟ ٍﻞ ‪‬ﻣ ‪‬‬
‫‪.[٦١‬‬
‫ﺴ ‪‬ﻮﺩ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﻣﺘﻐﲑﺍ ﺗﻐﻴﲑ ﻣﻌﺘﻢ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ ﺳﻮﺩﺕ ﻭﺟﻪ ﻓﻼﻥ‪ ،‬ﺇﺫ ﻟﻘﻲ ﻣﻨﻚ‬ ‫﴿ ‪‬ﻣ ‪‬‬
‫ﺍﳌﻜﺮﻭﻩ‪ ﴿ ،‬ﻭﻫ‪ ‬ﻮ ﹶﻛﻈِﻴﻢ‪ ﴾‬ﺃﻱ ﺣﺰﻳﻦ ﻗﺪ ﻛﻈﻢ ﻓﻼ ﻳﺸﻜﻮ ﻣﺎ ﺑﻪ‪﴿ ،‬ﻳ‪‬ﺘﻮ‪‬ﺍﺭ‪‬ﻯ﴾ ﺃﻱ‪ :‬ﻳﺘﻐﻴﺐ‬
‫ﻋﻦ ﺃﺑﺼﺎﺭﻫﻢ ﻣﻦ ﺳﻮﺀ ﻣﺎ ﺑﺸﺮ ﺑﻪ ﺃﻱ‪ :‬ﻣﻦ ﻣﺴﺎﺀﺗﻪ ﺇﻳﺎﻩ‪ ،‬ﺃﳝﺴﻜﻪ ﻋﻠﻰ ﻫﻮﻥ‪ ،‬ﺃﻡ ﻳﺪﺳﻪ‬
‫ﰲ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﺍﳍﺎﺀ ﻟﻠﻤﺒﺸﺮ ﺑﻪ‪ ،‬ﻭﺍﳍﻮﻥ‪ :‬ﺍﳍﻮﺍﻥ‪ ،‬ﻭﺍﻟﺪﺱ ﰲ ﺍﻟﺘﺮﺍﺏ ﺃﻥ ﻳﻐﻴﺒﻪ ﻓﻴﻪ‪ ،‬ﻳﻘﻮﻝ‬
‫)ﲤﻬﻞ( ﺑﲔ ﺃﻣﺮﻳﻪ ﺃﻳﺼﱪ ﻋﻠﻰ ﻣﻜﺮﻭﻫﻬﺎ‪ ،‬ﺃﻡ ﻳﺪﻓﻨﻬﺎ ﺣﻴﺔ؟ ﻭﻫﻲ ﺍﳌﻮﺀﻭﺩﺓ‪﴿ ،‬ﺃﻻ ﺳﺎﺀ ﻣﺎ‬
‫ﳛﻜﻤﻮﻥ﴾ ﺃﻱ‪ :‬ﻗﺒﺢ ﻫﺬﺍ ﺍﳊﻜﻢ‪ ،‬ﻭﷲ ﺍﳌﺜﻞ ﺍﻷﻋﻠﻰ‪ ،‬ﺟﺎﺀ ﰲ ﺍﻟﺘﻔﺴﲑ ﻗﻮﻟﻪ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺱ‬
‫ﷲ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺍﷲ‪ ،‬ﺗﺄﻭﻳﻠﻪ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻣﺮ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﻧﻔﻲ ﻛﻞ ﺇﻟﻪ ﺳﻮﺍﻩ‪ ﴿ ،‬ﻭﹶﻟ ‪‬ﻮ ‪‬ﻳﺆ‪‬ﺍ ِﺧﺬﹸ ﺍ ُ‬
‫ِﺑ ﹸﻈ ﹾﻠ ِﻤﻬِﻢ﴾ ﺃﻱ‪ :‬ﲟﻌﺎﺻﻴﻬﻢ ﻣﺎ ﺗﺮﻙ ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﻦ ﺩﺍﺑﺔ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﻛﺎﺩ ﺍﳉﻌﻞ‬
‫ﻳﻬﻠﻚ ﰲ ﺣﺠﺮﻩ ﺑﺬﻧﺐ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻣﺸﺮﻙ ﻳﺪﺏ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﻟﻮ ﻫﻠﻚ ﺍﻵﺑﺎﺀ ﺑﻜﻔﺮﻫﻢ ﱂ ﺗﻜﻦ ﺍﻷﺑﻨﺎﺀ‪ ،‬ﻭﺟﺎﺯ ﺍﻹﺿﻤﺎﺭ‪ ،‬ﻷﻥ ﺍﻟﺪﻭﺍﺏ ﺇﳕﺎ ﻫﻲ ﰲ‬
‫ﺍﻷﺭﺽ‪ ،‬ﻭﺃﺟﻠﻬﻢ‪ ،‬ﻭﻗﺖ ﻫﻼﻛﻬﻢ‪.‬‬
‫‪١٤١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻨ‪‬ﻰ ﹶﻻ‬
‫ﺤ‪‬‬‫ﺏ ﹶﺃ ﱠﻥ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﺴ‪‬ﻨﺘ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﺼﻒ‪ ‬ﹶﺃﹾﻟ ِ‬
‫ﷲ ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻜ ‪‬ﺮﻫ‪‬ﻮ ﹶﻥ ‪‬ﻭ‪‬ﺗ ِ‬
‫ﺠ ‪‬ﻌﻠﹸﻮ ﹶﻥ ِ‬
‫﴿ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﻚ ﹶﻓ ‪‬ﺰ‪‬ﻳ ‪‬ﻦ ﹶﻟﻬ‪‬ﻢ‪‬‬
‫ﷲ ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﺃﹸ ‪‬ﻣ ٍﻢ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ‪‬‬
‫‪‬ﺟ ‪‬ﺮ ‪‬ﻡ ﹶﺃ ﱠﻥ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ‪‬ﻭﹶﺃ‪‬ﻧﻬ‪‬ﻢ ‪‬ﻣ ﹾﻔ ‪‬ﺮﻃﹸﻮ ﹶﻥ ‪ Ò‬ﺗ‪‬ﺎ ِ‬
‫ﻚ‬
‫‪‬ﻭﻣ‪‬ﺎ ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬ ‫‪Ò‬‬ ‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﻭِﻟ‪‬ﻴﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﹶﺃﻟِﻴﻢ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﷲ‬
‫ﻭ‪‬ﺍ ُ‬ ‫‪Ò‬‬ ‫ﺏ ِﺇ ﱠﻻ ِﻟﺘ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﱠﻟﺬِﻱ ﺍ ‪‬ﺧ‪‬ﺘ ﹶﻠﻔﹸﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻭﻫ‪‬ﺪ‪‬ﻯ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‬
‫ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﻚ َﻵ‪‬ﻳ ﹰﺔ ِﻟ ﹶﻘ ‪‬ﻮ ٍﻡ‬
‫ﺽ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ‪‬ﻣ ‪‬ﻮِﺗﻬ‪‬ﺎ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﹶﻓﹶﺄ ‪‬ﺣﻴ‪‬ﺎ ِﺑ ِﻪ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺃﹶﻧـﺰ ﹶﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٦٥-٦٢ :‬‬
‫‪‬ﻳ ‪‬‬
‫﴿ﻣ‪‬ﺎ ‪‬ﻳ ﹾﻜ ‪‬ﺮﻫ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺍﻟﺒﻨﺎﺕ ﺍﻟﻼﰐ ﻳﻜﺮﻫﻮ‪‬ﻢ‪ ،‬ﻭﺗﺼﻒ ﺃﻟﺴﻨﺘﻬﻢ ﺍﻟﻜﺬﺏ ﺃﻥ ﳍﻢ‪،‬‬
‫)ﺃﻥ( ﺑﺪﻝ ﻣﻦ ﺍﻟﻜﺬﺏ‪ ،‬ﺑﺪﻝ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺸﻲﺀ ﻫﻮ ﻫﻮ‪ ،‬ﺃﻱ ﻳﺼﻔﻮﻥ ﺃﻥ ﳍﻢ ﻣﻊ ﻓﻌﻠﻬﻢ‬
‫ﻫﺬﺍ ﺍﻟﻘﺒﻴﺢ ﻣﻦ ﺍﷲ ﺍﳊﺴﲎ ﻣﻦ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ :‬ﻫﻮ ﻗﻮﻝ ﻗﺮﻳﺶ ﻟﻨﺎ ﺍﻟﺒﻨﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺍﳉﻨﺔ‪﴿ ،‬ﻻ ﺟﺮﻡ﴾ ﺃﻱ‪ :‬ﺣﻘﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺮﻡ ﻫﻨﺎ ﺍﺳﻢ ﻭﺍﳌﻌﲎ ﻻﺑﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻓﻌﻞ ﻣﺎﺽ‪،‬‬
‫ﻭﻻ ﺭﺩ ﻟﻘﻮﳍﻢ‪ ،‬ﺍﳌﻌﲎ ﻟﻴﺲ ﺫﻟﻚ ﻛﻤﺎ ﻭﺻﻔﻮﺍ‪ ،‬ﺟﺮﻡ ﺃﻱ‪ :‬ﻛﺴﺐ ﻓﻌﻠﻬﻢ ﻫﺬﺍ ﺃﻥ ﳍﻢ‬
‫ﺍﻟﻨﺎﺭ ﻭﺃ‪‬ﻢ ﻣﻔﺮﻃﻮﻥ‪ ،‬ﻭﰲ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ )ﻳﻜﻮﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ‬
‫﴿ﻣﻔﺮﻃﻮﻥ﴾ ﺑﻜﺴﺮ ﺍﻟﺮﺍﺀ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺤﻬﺎ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻜﺴﺮ ﺃﺭﺍﺩ ﺃ‪‬ﻢ ﺃﻓﺮﻃﻮﺍ ﰲ‬
‫ﻣﻌﺼﻴﺔ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻢ ﻣﻔﺮﻃﻮﻥ‪ ،‬ﻭﻣﻦ ﻗﺮﺃﻩ ﺑﺎﻟﻔﺘﺢ ﺃﺭﺍﺩ ﺃ‪‬ﻢ ﻣﻌﺠﻠﻮﻥ ﺇﱃ ﺍﻟﻨﺎﺭ‪،‬‬
‫ﻣﻘﺪﻣﻮﻥ ﺇﻟﻴﻬﺎ‪ ،‬ﺫﻛﺮﻩ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﺃﻓﺮﻃﻨﺎ ﻓﻼﻧﺎ ﺇﱃ ﺍﳌﺎﺀ ﺃﻱ‪ :‬ﻗﺪﻣﻨﺎﻩ‬
‫ﻟﺬﻟﻚ‪ ،‬ﻭﻓﺮﻁ ﻫﻮ ﺇﺫﺍ ﺗﻘﺪﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺃ‪‬ﻢ ﻣﺘﺮﻭﻛﻮﻥ ﻣﻨﺴﻴﻮﻥ‪ ،‬ﻣﻦ ﻗﻮﳍﻢ ﺃﻓﺮﻃﺖ‬
‫ﻭﺭﺍﺀﻙ ﺃﺣﺪﺍ ﺃﻱ‪ :‬ﻣﺎ ﺧﻠﻔﺖ‪ ،‬ﻭﻫﻮ ﻳﺮﺟﻊ ﺇﱃ ﺍﳌﻌﲎ ﺍﻷﻭﻝ‪﴿ ،‬ﺗﺎﷲ ﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﺇﱃ ﺃﻣﻢ‬
‫ﻣﻦ ﻗﺒﻠﻚ ﻓﺰﻳﻦ﴾ ﺃﻱ‪ :‬ﺣﺴﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻋﻤﺎﳍﻢ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﺼﻴﺎﻥ‪،‬‬
‫ﻓﻬﻮ ﻭﻟﻴﻬﻢ ﺍﻟﻴﻮﻡ ﺃﻱ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ ﻭﻟﻴﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﳍﻢ ﻋﺬﺍﺏ ﺃﻟﻴﻢ ﺇﺫﺍ ﺻﺎﺭﻭﺍ ﺇﱃ‬
‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻧﺼﺐ ﻫﺪﻯ ﻭﺭﲪﺔ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﺍﳌﻌﲎ ﻭﻣﺎ ﺃﻧـﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻜﺘﺎﺏ ﺇﻻ‬
‫ﻟﻠﺒﻴﺎﻥ ﻭﺍﳍﺪﻯ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﺄﺣﻴﺎ ﺑﻪ ﺍﻷﺭﺽ ﺑﻌﺪ ﻣﻮﻬﺗﺎ‪ ،‬ﺇﻥ ﰲ ﺫﻟﻚ﴾ ﺃﻱ‪ :‬ﰲ‬
‫ﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ ﺩﻻﻟﺔ ﻣﻮﺿﺤﺔ ﻟﻘﻮﻡ ﻳﺴﻤﻌﻮﻥ ﻫﺬﺍ ﻓﻴﺘﺪﺑﺮﻭﻧﻪ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٤٢‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺙ ‪‬ﻭ ‪‬ﺩ ٍﻡ ﱠﻟ‪‬ﺒﻨ‪‬ﺎ‬
‫ﺴﻘِﻴﻜﹸﻢ ‪‬ﻣﻤ‪‬ﺎ ﻓِﻲ ‪‬ﺑﻄﹸﻮِﻧ ِﻪ ﻣِﻦ ‪‬ﺑ ‪‬ﻴ ِﻦ ﹶﻓ ‪‬ﺮ ٍ‬
‫﴿ ‪‬ﻭِﺇ ﱠﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻲ ﺍﻷ‪‬ﻧﻌ‪‬ﺎ ِﻡ ﹶﻟ ِﻌ ‪‬ﺒ ‪‬ﺮ ﹰﺓ ‪‬ﻧ ‪‬‬
‫ﺨﺬﹸﻭ ﹶﻥ ِﻣ ‪‬ﻨﻪ‪ ‬ﺳ ﹶﻜﺮ‪‬ﺍ‬
‫ﺏ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﺕ ﺍﻟ‪‬ﻨﺨِﻴ ِﻞ ﻭ‪‬ﺍﻷ ‪‬ﻋﻨ‪‬ﺎ ِ‬
‫‪‬ﻭﻣِﻦ ﹶﺛ ‪‬ﻤﺮ‪‬ﺍ ِ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﺧ‪‬ﺎِﻟﺼ‪‬ﺎ ﺳ‪‬ﺎِﺋﻐ‪‬ﺎ ﻟِﻠﺸ‪‬ﺎ ِﺭِﺑ ‪‬‬
‫ﻚ َﻵ‪‬ﻳ ﹰﺔ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﻌ ِﻘﻠﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٦٧-٦٦ :‬‬
‫ﺴﻨ‪‬ﺎ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫‪‬ﻭ ِﺭ ‪‬ﺯﻗﹰﺎ ‪‬ﺣ ‪‬‬
‫ﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺃﺑﻮ ﺑﻜﺮ ﴿ﻧﺴﻘﻴﻜﻢ﴾ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﻛﺬﻟﻚ ﰲ )ﺍﳌﺆﻣﻨﻮﻥ(‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻢ ﺍﻟﻨﻮﻥ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ ﺳﻘﻰ ﻭﺃﺳﻘﻰ ﻟﻐﺘﺎﻥ ﰲ ﻣﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺁﺧﺮﻭﻥ‪ :‬ﺳﻘﻴﺘﻪ ﻧﺎﻭﻟﺘﻪ ﺷﺮﺑﺔ‪ ،‬ﻭﺃﺳﻘﻴﺘﻪ ﺟﻌﻠﺖ ﻟﻪ ﺳﻘ‪‬ﻴﺎ‪ ،‬ﻭﺃﺟﺎﺯﻭﺍ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﻀﻢ؛ ﻷﻧﻪ‬
‫ﺷﺮﺏ ﺩﺍﺋﻢ‪ ،‬ﳑﺎ ﰲ ﺑﻄﻮﻧﻪ ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﺃﺭﺍﺩ ﺑﻄﻮﻥ ﻣﺎ ﺫﻛﺮﻧﺎ‪ ،‬ﻭﻋﻦ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻳﺮﺟﻊ ﺇﱃ‬
‫ﻣﻌﲎ ﺍﻟﻨﻌﻢ ﺇﺫ ﻛﺎﻥ ﻳﺆﺩﻱ ﻋﻦ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﻭﻋﻦ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺍﻷﻧﻌﺎﻡ ﻟﻔﻈﻪ ﻟﻔﻆ ﲨﻊ‪ ،‬ﻭﻫﻮ‬
‫ﺍﺳﻢ ﻟﻠﺠﻨﺲ ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳍﺎﺀ ﰲ ﺑﻄﻮﻧﻪ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺒﻌﺾ؛ ﻷﻥ )ﻣﻦ( ﰲ‬
‫ﻗﻮﻟﻪ ﳑﺎ ﰲ ﺑﻄﻮﻧﻪ ﺩﻟﺖ ﻋﻠﻰ ﺍﻟﺘﺒﻌﻴﺾ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻟﱭ ﻣﻨﻬﺎ ﻓﺘﻘﺪﻳﺮ ﻣﺎ ﰲ ﺑﻄﻮﻥ‪:‬‬
‫ﺍﻟﺒﻌﺾ ﺍﻟﺬﻱ ﻟﻪ ﻟﱭ ﻭﻟﻴﺲ ﻟﻜﻠﻬﺎ ﻟﱭ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳍﺎﺀ ﺗﻌﻮﺩ ﻋﻠﻰ‬
‫ﺍﳌﺬﻛﻮﺭ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻧﺴﻘﻴﻜﻢ ﳑﺎ ﰲ ﺑﻄﻮﻥ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﳍﺎﺀ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﳌﺬﻛﺮ‬
‫ﺧﺎﺻﺔ‪ ،‬ﺣﻜﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻋﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺩﻝ ﺫﻟﻚ ﺃﻥ ﺍﻟﻠﱭ ﻟﻠﻔﺤﻞ ﻓﺸﺮﺏ‬
‫ﺍﻟﻠﱭ ﻣﻦ ﺍﻹﻧﺎﺙ ﻭﺍﻟﻠﱭ ﻟﻠﻔﺤﻞ‪ ،‬ﻓﲑﺟﻊ ﺍﻟﻀﻤﲑ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﺳﺘﺪﻝ ‪‬ﺬﺍ ﻋﻠﻰ ﺍﻟﻠﱭ ﰲ‬
‫ﺼﺎ﴾ ﻳﻌﲏ ﺃﻥ ﺍﻟﻠﱭ ﻛﺎﻥ ﻃﻌﺎﻣﺎ ﻓﺨﻠﺺ ﻣﻦ‬ ‫ﺍﻟﺮﺿﺎﻉ ﻟﻠﻔﺤﻞ‪﴿ ،‬ﻣﻦ ﻓﺮﺙ ﻭﺩﻡ ﻟﺒ‪‬ﻨﺎ ﺧﺎﻟ ‪‬‬
‫ﺫﻟﻚ ﺍﻟﻄﻌﺎﻡ ﺩﻡ ﻭﺑﻘﻲ ﻣﻨﻪ ﻓﺮﺙ ﰲ ﺍﻟﻜﺮﺵ ﻭﺧﻠﺺ ﻣﻦ ﺍﻟﺪﻡ ﻟﱭ ﺫﻛﺮﻩ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪،‬‬
‫﴿ﺳﺎﺋﻐﺎ ﻟﻠﺸﺎﺭﺑﲔ﴾‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻻ ﻳﺸﺮﻕ ﺑﺎﻟﻠﱭ ﻭﻻ ﻳﻐﺺ ﻣﻨﻪ‪ ،‬ﻭﺍﳍﺎﺀ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﺗﺘﺤﺬﻭﻥ‬
‫ﻣﻨﻪ﴾ ﺗﻌﻮﺩ ﻋﻠﻰ ﻭﺍﺣﺪ ﺍﻟﺜﻤﺮﺍﺕ ﺍﻟﱵ ﺗﻘﺪﻡ ﺫﻛﺮﻫﺎ‪ ،‬ﻓﻬﻲ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﺜﻤﺮ ﻛﻤﺎ ﻋﺎﺩﺕ‬
‫ﺍﳍﺎﺀ ﰲ ﺑﻄﻮﻧﻪ ﻋﻠﻰ ﻭﺍﺣﺪ ﺍﻷﻧﻌﺎﻡ ﻭﻫﻮ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻳﻌﻮﺩ ﻋﻠﻰ ﻣﺎ ﺍﳌﻀﻤﺮ؛ ﻷﻥ‬
‫ﺍﻟﺘﻘﺪﻳﺮ ﻣﻦ ﲦﺮﺍﺕ ﺍﻟﻨﺨﻴﻞ ﻭﺍﻷﻋﻨﺎﺏ ﻣﺎ ﺗﺘﺨﺬﻭﻥ ﻣﻨﻪ‪ ،‬ﻭﺍﳍﺎﺀ ﳌﺎ‪ ،‬ﻭﺩﻟﺖ )ﻣﻦ( ﻋﻠﻴﻬﺎ‪،‬‬
‫ﻭﺟﺎﺯ ﺣﺬﻑ )ﻣﺎ(ﻛﻤﺎ ﺟﺎﺯ ﺣﺬﻑ )ﻣﻦ( ﰲ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ِﻣﻨ‪‬ﺎ ِﺇ ﱠﻻ ﹶﻟﻪ‪ ‬ﻣﻘﹶﺎﻡ‪ ‬ﻣ ‪‬ﻌﻠﹸﻮﻡ‪.(١)﴾‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‪ :‬ﺁﻳﺔ‪.١٦٤‬‬

‫‪١٤٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺃﻱ ﺇﻻ ﻣﻦ ﻟﻪ ﻣﻘﺎﻡ‪ ،‬ﻓﺤﺬﻓﺖ )ﻣﻦ( ﻟﺪﻻﻟﺔ ﻣﻦ ﻋﻠﻴﻬﺎ ﰲ ﻗﻮﻟﻪ ﻭﻣﺎ ﻣﻨﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳍﺎﺀ ﰲ‬
‫ﻣﻨﻪ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﳌﺬﻛﻮﺭ ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺗﺘﺨﺬﻭﻥ ﻣﻦ ﺍﳌﺬﻛﻮﺭ ﺳﻜﺮﺍ‪ ،‬ﻭﺍﻟﺴﻜﺮ ﻣﺎ ﺣﺮﻡ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﺮﺯﻕ ﺍﳊﺴﻦ ﻣﺎ ﺃﺣﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻜﺮ ﺍﻟﻨﺒﻴﺬ‪ ،‬ﻭﺍﻟﺮﺯﻕ ﺍﳊﺴﻦ ﺍﻟﺰﺑﻴﺐ‪،‬‬
‫ﺴﺮ‪.(١)﴾‬‬
‫ﺨ ‪‬ﻤ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻴ ِ‬
‫ﻓﻨﺴﺨﺘﻬﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ﴿ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ ِﺮ ‪‬ﻭ ِﻣﻤ‪‬ﺎ‬
‫ﺸ‪‬‬
‫ﺠﺒ‪‬ﺎ ِﻝ ‪‬ﺑﻴ‪‬ﻮ‪‬ﺗﺎ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺨﺬِﻱ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺤ ِﻞ ﹶﺃ ِﻥ ﺍ‪‬ﺗ ِ‬
‫ﻚ ِﺇﻟﹶﻰ ﺍﻟ‪‬ﻨ ‪‬‬
‫﴿ ‪‬ﻭﹶﺃ ‪‬ﻭﺣ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺨﺮ‪‬ﺝ‪ ‬ﻣِﻦ ‪‬ﺑﻄﹸﻮِﻧﻬ‪‬ﺎ‬
‫ﻼ ‪‬ﻳ ‪‬‬
‫ﻚ ﺫﹸﻟﹸ ﹰ‬ ‫‪‬ﻳ ‪‬ﻌ ِﺮﺷ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹸﺛ ‪‬ﻢ ﹸﻛﻠِﻲ ﻣِﻦ ﹸﻛ ﱢﻞ ﺍﻟﱠﺜ ‪‬ﻤﺮ‪‬ﺍ ِ‬
‫ﺕ ﻓﹶﺎ ‪‬ﺳ ﹸﻠﻜِﻲ ﺳ‪‬ﺒ‪ ‬ﹶﻞ ‪‬ﺭ‪‬ﺑ ِ‬
‫ﷲ‬
‫ﻭ‪‬ﺍ ُ‬ ‫‪Ò‬‬ ‫ﻚ َﻵ‪‬ﻳ ﹰﺔ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ‬
‫ﺱ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺨ‪‬ﺘ ِﻠﻒ‪ ‬ﹶﺃﹾﻟﻮ‪‬ﺍ‪‬ﻧ ‪‬ﻪ ﻓِﻴ ِﻪ ِﺷﻔﹶﺎﺀٌ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫‪‬ﺷﺮ‪‬ﺍﺏ‪ ‬ﻣ ‪‬‬
‫‪‬ﺧ ﹶﻠ ﹶﻘ ﹸﻜ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﻓﱠﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ِﻣ ‪‬ﻨﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ِﺇﻟﹶﻰ ﹶﺃ ‪‬ﺭ ﹶﺫ ِﻝ ﺍﹾﻟﻌ‪‬ﻤ‪ِ ‬ﺮ ِﻟ ﹶﻜ ‪‬ﻲ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ِﻋ ﹾﻠ ٍﻢ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ِﺇ ﱠﻥ‬
‫ﷲ ‪‬ﻋﻠِﻴﻢ‪ ‬ﹶﻗﺪِﻳﺮ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[٧٠-٦٨ :‬‬
‫ﺍَ‬
‫﴿ﺃﻭﺣﻲ ﺇﱃ ﺍﻟﻨﺤﻞ﴾ ﺃﻱ‪ :‬ﺃﳍﻢ‪ ﴿ ،‬ﻭ ِﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ِﺮﺷ‪‬ﻮ ﹶﻥ﴾ ﻗﻴﻞ‪ :‬ﻫﻲ ﺳﻘﻮﻑ ﺍﻟﺒﻴﻮﺕ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻳﺒﻨﻮﻥ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻌﺮﺵ ﺍﻟﻨﺎﺱ ﳍﺎ ﻣﻦ ﺍﳉﺒﺎﻝ ﻭﺍﻟﺸﺠﺮ‪ ،‬ﻭﻫﻲ ﺗﺘﺨﺬ ﻷﻧﻔﺴﻬﺎ‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻻ ﺃﺻﺤﺎﺏ ﳍﺎ‪ ،‬ﻭﺫﻟﻚ ﲨﻊ ﺫﻟﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﻗﺪ ﺫﻟﻠﻬﺎ ﺍﷲ ﻟﻚ ﻭﺳﻬﻞ ﻋﻠﻴﻚ‬
‫ﻣﺴﺎﻟﻜﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺫﻟﻞ‪ ،‬ﻣﻄﻴﻌﺔ ﻓﻴﻜﻮﻥ ﻣﻦ ﺻﻔﺔ ﺍﻟﻨﺤﻞ‪﴿ ،‬ﺷﺮﺍﺏ ﳐﺘﻠﻒ ﺃﻟﻮﺍﻧﻪ﴾‪،‬‬
‫ﺍﻟﻌﺴﻞ‪ ،‬ﻫﻲ ﺗﺄﻛﻞ ﺍﳊﺎﻣﺾ ﻭﺍﳌﺮ ﻭﻣﺎ ﻻ ﻳﻮﺻﻒ ﻃﻌﻤﻪ ﻓﻴﺤﻴﻞ ﺍﷲ ﻣﻦ ﺫﻟﻚ ﻋﺴﻼ‬
‫ﺗﻠﻘﻴﻪ ﻣﻦ ﺃﻓﻮﺍﻫﻬﺎ ﻓﻴﻪ ﺷﻔﺎﺀ ﻟﻠﻨﺎﺱ‪ ،‬ﻳﻘﻮﻝ ﰲ ﺍﻟﻌﺴﻞ ﺩﻭﺍﺀ ﻟﻠﻨﺎﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳍﺎﺀ ﻟﻠﻘﺮﺁﻥ‬
‫ﺃﻱ‪ :‬ﻓﻴﻪ ﺑﻴﺎﻥ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ‪ ،‬ﻭﺍﻷﻭﻝ ﻭﺟﻪ ﺍﻟﺘﺄﻭﻳﻞ‪ ،‬ﺇﻥ ﰲ ﺫﻟﻚ ﻵﻳﺔ ﻟﻘﻮﻡ ﻳﺘﻔﻜﺮﻭﻥ‬
‫ﰲ ﻋﻈﻤﺔ ﺍﷲ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﺃﺭﺫﻝ ﺍﻟﻌﻤﺮ‪ ،‬ﺍﳍﺮﻡ؛ ﻷﻧﻪ ﺃﺳﻮﺃ ﺍﻟﻌﻤﺮ ﻭﺷﺮﻩ‪ ،‬ﻟﻜﻴﻼ ﻳﻌﻠﻢ ﺑﻌﺪ‬
‫ﻋﻠﻢ ﺷﻴﺌﺎ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻌﻘﻞ ﺑﻌﺪ ﻋﻘﻠﻪ ﺍﻷﻭﻝ ﺷﻴﺌﺎ ﻟﺸﺪﺓ ﻫﺮﻣﻪ‪ ،‬ﺇﻥ ﺍﷲ ﻋﻠﻴﻢ ﲞﻠﻘﻪ ﻗﺪﻳﺮ‬
‫ﻋﻠﻰ ﻣﺎ ﻳﺮﻳﺪﻩ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺁﻳﺔ‪.٩٠‬‬

‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٤٤‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻀﻠﹸﻮﺍ ِﺑﺮ‪‬ﺍﺩ‪‬ﻱ ِﺭ ‪‬ﺯِﻗ ِﻬ ‪‬ﻢ‬
‫ﻕ ﹶﻓﻤ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹸﻓ ‪‬‬
‫ﺾ ﻓِﻲ ﺍﹾﻟ ‪‬ﺮ ‪‬ﺯ ِ‬
‫ﻀ ﹸﻜ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻀ ﹶﻞ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﷲ ﹶﻓ ‪‬‬
‫﴿ﻭ‪‬ﺍ ُ‬
‫ﷲ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ‬
‫ﻭ‪‬ﺍ ُ‬ ‫‪Ò‬‬ ‫ﺤﺪ‪‬ﻭ ﹶﻥ‬
‫ﺠ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬‬
‫ﺖ ﹶﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻬ ‪‬ﻢ ﻓِﻴ ِﻪ ‪‬ﺳﻮ‪‬ﺍﺀٌ ﹶﺃﹶﻓِﺒِﻨ ‪‬ﻌ ‪‬ﻤ ِﺔ ﺍ ِ‬
‫‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻣﹶﻠ ﹶﻜ ‪‬‬
‫ﺕ‬
‫ﲔ ‪‬ﻭ ‪‬ﺣ ﹶﻔ ‪‬ﺪ ﹰﺓ ‪‬ﻭ ‪‬ﺭ ‪‬ﺯ ﹶﻗﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ﱠﻄ‪‬ﻴﺒ‪‬ﺎ ِ‬
‫ﺴﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍ ِﺟﻜﹸﻢ ‪‬ﺑِﻨ ‪‬‬
‫ﹶﺃ‪‬ﻧﻔﹸ ِ‬
‫ﷲ ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳ ‪‬ﻤ ِﻠﻚ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍ ِ‬ ‫‪Ò‬‬ ‫ﷲ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ‬
‫ﺖﺍِ‬
‫ﹶﺃ ﹶﻓﺒِﺎﹾﻟﺒ‪‬ﺎ ِﻃ ِﻞ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ‪‬ﻭِﺑِﻨ ‪‬ﻌ ‪‬ﻤ ِ‬
‫ﷲ ﺍﻷ ‪‬ﻣﺜﹶﺎ ﹶﻝ ِﺇ ﱠﻥ‬
‫ﻀ ِﺮﺑ‪‬ﻮﺍ ِ‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ﺴ‪‬ﺘﻄِﻴﻌ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹶﻓ ﹶ‬
‫ﺽ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺭ ‪‬ﺯﻗﹰﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٧٤-٧١ :‬‬
‫ﺍَ‬
‫ﺃﻱ ﻗﺪ ﻓﻀﻞ ﺍﷲ ﺍﳌﻼﻙ ﻋﻠﻰ ﳑﺎﻟﻴﻜﻬﻢ‪ ،‬ﻓﺠﻌﻞ ﺍﳌﻤﻠﻮﻙ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ ﻣﻮﻻﻩ‪،‬‬
‫ﻭﺍﳌﺎﻟﻚ ﻻ ﻳﺮﺩ ﻋﻠﻰ ﳑﻠﻮﻛﻪ ﻣﻦ ﻓﻀﻞ ﻣﺎ ﰲ ﻳﺪﻩ ﺣﱴ ﻳﺴﺘﻮﻱ ﺣﺎﳍﻤﺎ ﰲ ﺍﳌﻠﻚ ﻓﻘﻴﻞ‬
‫ﳍﻢ‪ :‬ﺇﻥ ﻛﻠﻜﻢ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻭﺃﻧﺘﻢ ﻻ ﺗﺴﺘﻮﻭﻥ ﺑﻴﻨﻜﻢ ﻓﻴﻤﺎ ﻣﻠﻜﺖ ﺃﳝﺎﻧﻜﻢ‪ ،‬ﻭﺃﻧﺘﻢ ﻛﻠﻜﻢ‬
‫ﺑﺸﺮ‪ ،‬ﻓﻜﻴﻒ ﲡﻌﻠﻮﻥ ﺑﻌﺾ ﺍﻟﺮﺯﻕ ﺍﻟﺬﻱ ﺭﺯﻗﻜﻢ ﺍﷲ ﷲ ﻭﺑﻌﻀﻪ ﻷﺻﻨﺎﻣﻜﻢ‪ ،‬ﻓﺘﺸﺮﻛﻮﻥ‬
‫ﺑﲔ ﺍﷲ ﻭﺑﲔ ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﺃﻧﺘﻢ ﻻ ﺗﺮﺿﻮﻥ ﻷﻧﻔﺴﻜﻢ ﻓﻴﻤﻦ ﻫﻮ ﻣﺜﻠﻜﻢ ﺑﺎﻟﺸﺮﻛﺔ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ‬
‫ﺑﻜﺮ‪﴿ :‬ﺃﻓﺒﻨﻌﻤﺔ ﺍﷲ ﲡﺤﺪﻭﻥ﴾ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﺭﺩﻩ ﻋﻠﻰ‬
‫ﺍﳋﻄﺎﺏ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻭﺍﷲ ﻓﻀﻞ ﺑﻌﻀﻜﻢ ﻋﻠﻰ ﺑﻌﺾ﴾‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﺭﺩﻩ ﻋﻠﻰ ﺍﳋﱪ‬
‫ﻋﻦ ﺍﻟﻐﻴﺐ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﻓﻤﺎ ﺍﻟﺬﻳﻦ ﻓﻀﻠﻮﺍ ﺑﺮﺍﺩﻱ ﺭﺯﻗﻬﻢ﴾‪ ،‬ﻭﺍﷲ ﺟﻌﻞ ﻟﻜﻢ ﻣﻦ‬
‫ﺃﻧﻔﺴﻜﻢ ﺃﺯﻭﺍﺟﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺧﻠﻖ ﺣﻮﺍﺀ ﻣﻦ ﺿﻠﻊ ﻣﻦ ﺃﺿﻼﻉ ﺁﺩﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺃﻧﻔﺴﻜﻢ‬
‫ﺃﻱ‪ :‬ﻣﻦ ﺟﻨﺴﻜﻢ‪ ،‬ﻭﺍﳊﻔﺪﺓ ﻫﻲ ﺍﻷﺧﺘﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﻋﻮﺍﻥ ﻭﻗﻴﻞ‪ :‬ﺍﳋﺪﻡ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻨﻮ‬
‫ﺍﳌﺮﺃﺓ ﻣﻦ ﺯﻭﺟﻬﺎ ﺍﻷﻭﻝ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻢ ﺃﻭﻻﺩ ﺍﻷﻭﻻﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﻨﺎﺕ‪ ،‬ﻭﻫﻮ ﲨﻊ ﺣﺎﻓﺪ‪،‬‬
‫ﺕ﴾ ﺃﻱ‪ :‬ﻣﻦ‬ ‫ﻭﺃﺻﻞ ﺍﳊﻔﺪ ﺍﻹﺳﺮﺍﻉ‪ ،‬ﺣﻔﺪ ﺣﻔﺪﺍ ﻭﺣﻔﺪﺍﻧﺎ‪ ﴿ ،‬ﻭ ‪‬ﺭ ‪‬ﺯ ﹶﻗﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ﱠﻄ‪‬ﻴﺒ‪‬ﺎ ِ‬
‫ﺃﻧﻮﺍﻉ ﺍﳊﺒﻮﺏ ﻭﺍﻟﺜﻤﺎﺭ ﻭﺍﳊﻴﻮﺍﻥ‪ ،‬ﺃﻓﺒﺎﻟﺒﺎﻃﻞ ﻳﺆﻣﻨﻮﻥ؟ ﻓﻴﺠﻌﻠﻮﻥ ﻟﻪ ﺷﺮﻳﻜﺎ ﻭﺻﺎﺣﺒﺔ‬
‫ﺴ‪‬ﺘﻄِﻴﻌ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﻭﻻ‬ ‫ﻭﻭﻟﺪﺍ‪ ،‬ﻭﻧﺼﺐ ﺷﻴﺌﺎ ﺑﻮﻗﻮﻉ ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺑﺪﻝ ﻣﻦ ﺍﻟﺮﺯﻕ‪ ﴿ ،‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻳﺮﺯﻗﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺷﻴﺌﺎ‪ ،‬ﻭﺟﺎﺀ ﰲ ﺃﻭﻝ ﺍﻵﻳﺔ ﲟﻠﻚ ﻋﻠﻰ ﻟﻔﻆ )ﻣﺎ( ﻭﰲ ﺁﺧﺮﻫﺎ ﻳﺴﺘﻄﻴﻌﻮﻥ‬
‫ﻋﻠﻰ ﺍﳌﻌﲎ‪ ،‬ﻓﻼ ﺗﻀﺮﺑﻮﺍ ﷲ ﺍﻷﻣﺜﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻻ ﲡﻌﻠﻮﺍ ﻟﻪ ﺍﻷﺷﺒﺎﻩ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻣﺜﻞ ﻟﻪ‪ ،‬ﻭﺃﻧﺘﻢ ﻻ‬
‫ﺗﻌﻠﻤﻮﻥ ﻗﺪﺭ ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪١٤٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻼ ‪‬ﻋ ‪‬ﺒﺪ‪‬ﺍ ‪‬ﻣ ‪‬ﻤﻠﹸﻮﻛﹰﺎ ﱠﻻ ‪‬ﻳ ﹾﻘ ِﺪﺭ‪ ‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ‪‬ﻩ ِﻣﻨ‪‬ﺎ ِﺭ ‪‬ﺯﻗﹰﺎ‬
‫ﷲ ‪‬ﻣﹶﺜ ﹰ‬
‫ﺏﺍُ‬
‫ﺿ ‪‬ﺮ ‪‬‬
‫﴿ ‪‬‬
‫‪Ò‬‬ ‫ﷲ ‪‬ﺑ ﹾﻞ ﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪ ‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِ‬
‫ﺴ‪‬ﺘﻮ‪‬ﻭ ﹶﻥ ﺍﹾﻟ ‪‬‬
‫ﺴﻨ‪‬ﺎ ﹶﻓﻬ‪ ‬ﻮ ‪‬ﻳ ‪‬ﻨ ِﻔﻖ‪ِ ‬ﻣ ‪‬ﻨﻪ‪ِ ‬ﺳﺮ‪‬ﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬﺮ‪‬ﺍ ‪‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫‪‬ﺣ ‪‬‬
‫ﻼ ‪‬ﺭﺟ‪ ‬ﹶﻠ ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ‪‬ﺑ ﹶﻜﻢ‪ ‬ﹶﻻ ‪‬ﻳ ﹾﻘ ِﺪﺭ‪ ‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻭﻫ‪ ‬ﻮ ﹶﻛ ﱞﻞ ‪‬ﻋﻠﹶﻰ ‪‬ﻣ ‪‬ﻮ ﹶﻻﻩ‪‬‬
‫ﷲ ‪‬ﻣﹶﺜ ﹰ‬
‫ﺏﺍُ‬
‫ﺿ ‪‬ﺮ ‪‬‬
‫‪‬ﻭ ‪‬‬
‫ﻁ‬
‫ﺻﺮ‪‬ﺍ ٍ‬
‫ﺴ‪‬ﺘﻮِﻱ ﻫ‪ ‬ﻮ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ﹾﺄﻣ‪‬ﺮ‪ ‬ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻋﻠﹶﻰ ِ‬
‫ﺨ ‪‬ﻴ ٍﺮ ‪‬ﻫ ﹾﻞ ‪‬ﻳ ‪‬‬
‫ﺕ ِﺑ ‪‬‬
‫ﹶﺃ‪‬ﻳ‪‬ﻨﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻮﺟ‪‬ﻬ ‪‬ﻪ ﹶﻻ ‪‬ﻳ ﹾﺄ ِ‬
‫ﺼ ِﺮ ﹶﺃ ‪‬ﻭ ﻫ‪ ‬ﻮ‬
‫ﺢ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻣﺮ‪ ‬ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ِﺔ ِﺇ ﱠﻻ ﹶﻛ ﹶﻠ ‪‬ﻤ ِ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﷲ ﹶﻏ ‪‬ﻴﺐ‪ ‬ﺍﻟ ‪‬‬
‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ ‪ Ò‬ﻭ ِ‬
‫‪‬ﻣ ‪‬‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻗﺪِﻳﺮ‪ Ò ‬ﻭ‪‬ﺍ ُ‬
‫ﷲ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﺑﻄﹸﻮ ِﻥ ﹸﺃ ‪‬ﻣﻬ‪‬ﺎِﺗ ﹸﻜ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ‬ ‫ﹶﺃ ﹾﻗ ‪‬ﺮﺏ‪ِ ‬ﺇ ﱠﻥ ﺍ َ‬
‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٧٨-٧٥ :‬‬ ‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻭ‪‬ﺍ َﻷ‪‬ﺑﺼ‪‬ﺎ ‪‬ﺭ ﻭ‪‬ﺍ َﻷ ﹾﻓِﺌ ‪‬ﺪ ﹶﺓ ﹶﻟ ‪‬ﻌ ﱠﻠﻜﹸ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫‪‬ﺷ ‪‬ﻴﺌﹰﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﻫﺬﺍ ﻣﺜﻞ ﳌﻦ ﺟﻌﻞ ﺇ ﹰﳍﺎ ﻣﻦ ﺩﻭﻧﻪ ﺃﻭ ﻣﻌﻪ؛ ﻷﻧﻪ ﻋﺎﺟﺰ ﻣﺪﺑﺮ ﳑﻠﻮﻙ ﻻ ﻳﻘﺪﺭ ﻋﻠﻰ‬
‫ﺿﺮ ﻭﻻ ﻧﻔﻊ‪﴿ ،‬ﻭﻣﻦ ﺭﺯﻗﻨﺎﻩ﴾ ﺍﻵﻳﺔ‪ ،‬ﻫﻮ ﻣﺜﻠﻪ ﻋﺰ ﻭﺟﻞ؛ ﻷﻧﻪ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺮﺍﺯﻕ ﻋﺒﺎﺩﻩ‪،‬‬
‫ﺟﻬﺮﺍ ﻣﻦ ﺣﻴﺚ ﻳﻌﻠﻤﻮﻥ ﻭﺳﺮﺍ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻤﻮﻥ‪﴿ ،‬ﻫﻞ ﻳﺴﺘﻮﻭﻥ﴾ ﻳﻘﻮﻝ‪ :‬ﻓﻜﻴﻒ‬
‫ﺳﻮﻯ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ ﻓﺎﻟﻌﺒﺪ ﻫﻮ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﳌﺮﺯﻭﻕ ﻫﻮ ﺍﳌﺆﻣﻦ‪،‬‬
‫ﻭﺍﻷﻭﻝ ﺃﻛﺜﺮ‪ ،‬ﺍﳊﻤﺪ ﷲ ﺑﻞ ﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ‪ ،‬ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻠﻤﻬﻢ ﻛﻴﻒ ﳛﻤﺪﻭﻧﻪ‪،‬‬
‫﴿ﻭﺿﺮﺏ ﺍﷲ ﻣﺜﻼ ﺭﺟﻠﲔ﴾ ﺍﻵﻳﺔ‪ ،‬ﺍﻷﺑﻜﻢ ﺍﻟﺬﻱ ﻭﻟﺪ ﺃﺧﺮﺱ‪ ،‬ﻭﻻ ‪‬ﻳﻔﹾﻬﻢ ﻭﻻ ‪‬ﻳ ﹶﻔﻬ‪‬ﻢ‪،‬‬
‫ﻓﻜﻞ ﻋﻴﺎﻝ ﻭﺛﻘﻞ ﻋﻠﻰ ﻭﻟﻴﻪ‪ ،‬ﺃﻳﻨﻤﺎ ﻳﻮﺟﻬﻪ ﰲ ﻣﻄﻠﺐ ﻻ ﻳﻨﺠﺢ‪ ،‬ﻭﻫﻮ ﻣﺜﻞ ﺿﺮﺑﻪ ﻟﻨﻔﺴﻪ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﺜﻞ ﻟﻠﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺍﻟﻐﻴﺐ ﻣﺎ ﻏﺎﺏ ﻋﻦ ﺍﻟﻌﻴﻮﻥ ﻭﺍﷲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﳌﺢ ﺍﻟﺒﺼﺮ‪،‬‬
‫ﺍﻟﻨﻈﺮﺓ ﻳﻨﻈﺮﻫﺎ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﻳﺼﻒ ﺳﺮﻋﺔ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻹﺗﻴﺎﻥ ‪‬ﺎ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻟﻌﻠﻜﻢ‬
‫ﺗﺸﻜﺮﻭﻥ﴾ ﳌﺎ ﺃﻧﻌﻢ ﺍﷲ ﺑﻪ ﻋﻠﻴﻜﻢ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﷲ ِﺇ ﱠﻥ ﻓِﻲ‬
‫ﺴﻜﹸﻬ‪ ‬ﻦ ِﺇ ﱠﻻ ﺍ ُ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ﻳ‪ ‬ﻤ ِ‬
‫ﺕ ﻓِﻲ ‪‬ﺟ ‪‬ﻮ ﺍﻟ ‪‬‬
‫ﺨﺮ‪‬ﺍ ٍ‬
‫ﺴ‪‬‬‫﴿ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ِﺇﻟﹶﻰ ﺍﻟ ﱠﻄ ‪‬ﻴ ِﺮ ‪‬ﻣ ‪‬‬
‫ﷲ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ ‪‬ﻣﻦ ‪‬ﺑﻴ‪‬ﻮِﺗ ﹸﻜ ‪‬ﻢ ‪‬ﺳ ﹶﻜﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ ﻣ‪‬ﻦ‬
‫ﻭ‪‬ﺍ ُ‬ ‫‪Ò‬‬ ‫ﺕ ﱢﻟ ﹶﻘ ‪‬ﻮ ٍﻡ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‬
‫ﻚ َﻵﻳ‪‬ﺎ ٍ‬
‫ﹶﺫِﻟ ‪‬‬
‫ﺻﻮ‪‬ﺍ ِﻓﻬ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﻭﺑ‪‬ﺎ ِﺭﻫ‪‬ﺎ‬
‫ﺨﻔﱡﻮ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹶﻇ ‪‬ﻌِﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ِﺇﻗﹶﺎ ‪‬ﻣِﺘﻜﹸ ‪‬ﻢ ‪‬ﻭ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﺴ‪‬ﺘ ِ‬
‫‪‬ﺟﻠﹸﻮ ِﺩ ﺍﻷ‪‬ﻧﻌ‪‬ﺎ ِﻡ ‪‬ﺑﻴ‪‬ﻮﺗ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﲔ﴾]ﺍﻵﻳﺎﺕ‪.[٨٠-٧٩ :‬‬
‫‪‬ﻭﹶﺃ ‪‬ﺷﻌ‪‬ﺎ ِﺭﻫ‪‬ﺎ ﹶﺃﺛﹶﺎﺛﹰﺎ ‪‬ﻭ ‪‬ﻣﺘ‪‬ﺎﻋ‪‬ﺎ ِﺇﻟﹶﻰ ِﺣ ٍ‬
‫ﻣﺴﺨﺮﺍﺕ ﻣﺬﻟﻼﺕ‪ ،‬ﻭﺍﳉﻮ ﺍﳍﻮﺍﺀ ﺍﻟﺒﻌﻴﺪ ﻣﻦ ﺍﻷﺭﺽ‪﴿ ،‬ﻣﺎ ﳝﺴﻜﻬﻦ﴾ ﺃﻱ‪ :‬ﰲ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٤٦‬‬
‫ﺍﳉﻮ ﺩﳍﻢ ﻋﻠﻰ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺃﻣﺮ ﺍﻟﺴﺎﻋﺔ ﲟﺎ ﺷﺎﻫﺪﻭﺍ ﻣﻦ ﺗﺪﺑﲑﻩ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﲪﺰﺓ‪:‬‬
‫﴿ﺃﱂ ﺗﺮﻭﺍ﴾ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﺭﺩﻩ ﻋﻠﻰ ﻗﻮﻟﻪ‪﴿ :‬ﻭﺍﷲ ﺃﺧﺮﺟﻜﻢ﴾‪،‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﺭﺩﻩ ﻋﻠﻰ ﻗﻮﻟﻪ‪﴿ :‬ﻭﻳﻌﺒﺪﻭﻥ ﻣﻦ ﺩﻭﻥ﴾‪ ،‬ﻭﺳﻜﻦ ﻣﻮﺿﻊ ﻳﺴﻜﻨﻮﻥ ﻓﻴﻪ‪،‬‬
‫ﻭﺍﻟﺒﻴﻮﺕ ﺍﻟﱵ ﻣﻦ ﺟﻠﻮﺩ ﺍﻷﻧﻌﺎﻡ‪ ،‬ﺍﻟﻘﺒﺎﺏ ﻣﻦ ﺍﻷﺩﻡ ﻭﻏﲑﻫﺎ‪ ،‬ﺗﺴﺘﺨﻔﻮ‪‬ﺎ ﺃﻱ‪ :‬ﳜﻒ‬
‫ﻋﻠﻴﻜﻢ ﲪﻠﻬﺎ‪ ،‬ﻭﺍﻷﺛﺎﺙ ﻣﺘﺎﻉ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﻻ ﻭﺍﺣﺪ ﻟﻪ‪ ،‬ﻛﻤﺎ ﻻ ﻭﺍﺣﺪ ﻟﻠﻤﺘﺎﻉ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺩﺭﻳﺪ‪ :‬ﻭﺍﺣﺪﺗﻪ ﺃﺛﺎﺛﻪ‪ ،‬ﻭﺇﱃ ﺣﲔ ﺃﻱ ﺇﱃ ﺃﺟﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﱃ ﺣﲔ ﺍﻟﺒﻠﻰ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‬
‫ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﻇﻌﻨﻜﻢ﴾ ﺑﻔﺘﺢ ﺍﻟﻌﲔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻌﲔ‪ ،‬ﻭﺍﻟﻔﺮﺍﺀ‪ ،‬ﺍﻟﻈﻌﻦ‬
‫ﳜﻔﻒ ﻭﻳﺜﻘﻞ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﲟﺎ ﻛﺎﻥ ﺛﺎﻧﻴﻪ ﺃﺣﺪ ﺍﻟﺴﺘﺔ ﻣﺜﻞ ﺍﻟﺸﻌﺮ ﻭﳓﻮﻩ‪ ،‬ﻭﻋﻦ‬
‫ﺃﰊ ﺍﻟﻌﺒﺎﺱ‪ :‬ﺍﻹﺳﻜﺎﻥ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﺍﻟﻈﻌﻦ ﺍﺳﻢ ﳍﺬﺍ ﺍﻟﻌﻤﻞ ﻛﻘﻮﳍﻢ‪ :‬ﺍﻟﻄﻠﺐ ﻭﺍﳍﺮﺏ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠﺒ‪‬ﺎ ِﻝ ﹶﺃ ﹾﻛﻨ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟ ﹸﻜ ‪‬ﻢ‬
‫ﻼ ﹰﻻ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﷲ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ِﻇ ﹶ‬
‫﴿ﻭ‪‬ﺍ ُ‬
‫ﻚ ‪‬ﻳِﺘ ‪‬ﻢ ِﻧ ‪‬ﻌ ‪‬ﻤ‪‬ﺘﻪ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻌ ﱠﻠﻜﹸ ‪‬ﻢ‬
‫ﺤ ‪‬ﺮ ‪‬ﻭ ‪‬ﺳﺮ‪‬ﺍﺑِﻴ ﹶﻞ ‪‬ﺗﻘِﻴ ﹸﻜ ‪‬ﻢ ‪‬ﺑ ﹾﺄ ‪‬ﺳ ﹸﻜ ‪‬ﻢ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫‪‬ﺳﺮ‪‬ﺍﺑِﻴ ﹶﻞ ‪‬ﺗﻘِﻴ ﹸﻜ ‪‬ﻢ ﺍﹾﻟ ‪‬‬
‫ﷲ ﹸﺛ ‪‬ﻢ‬
‫ﺖ ﺍِ‬
‫‪‬ﻳ ‪‬ﻌ ِﺮﻓﹸﻮ ﹶﻥ ِﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬ ‫‪Ò‬‬ ‫ﻼﻍﹸ ﺍﹾﻟﻤ‪ِ‬ﺒﲔ‪‬‬
‫ﻚ ﺍﹾﻟ‪‬ﺒ ﹶ‬
‫ﹶﻓﺈِﻥ ‪‬ﺗ ‪‬ﻮﱠﻟﻮ‪‬ﺍ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬ ‫‪Ò‬‬ ‫ﺴ ِﻠﻤ‪‬ﻮ ﹶﻥ‬
‫‪‬ﺗ ‪‬‬
‫ﻳ‪‬ﻨ ِﻜﺮ‪‬ﻭ‪‬ﻧﻬ‪‬ﺎ ‪‬ﻭﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪‬ﻢ‪ ‬ﺍﹾﻟﻜﹶﺎ ِﻓﺮ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٨٣-٨١ :‬‬
‫ﻗﻴﻞ‪ :‬ﺃﺭﺍﺩ ﻇﻼﻻ ﻣﻦ ﺍﻟﺸﺠﺮ ﻳﺴﺘﻈﻠﻮﻥ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻇﻼﻝ ﺍﻟﻌﻤﺎﺋﻢ ﺗﻘﻲ ﻣﻦ‬
‫ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺍﻷﻛﻨﺎﻥ ﲨﻊ ﻛﻦ ﻭﻫﻮ ﻛﻞ ﺷﻲﺀ ﺻﺎﻥ ﺷﻴﹰﺌﺎ ﻭﺳﺘﺮﻩ‪ ،‬ﻭﺍﻟﺴﺮﺑﺎﻝ ﻛﻞ ﻣﺎ‬
‫ﻟﺒﺴﺘﻪ ﻣﻦ ﻗﻤﻴﺺ ﺃﻭ ﺩﺭﻉ ﺃﻭ ﻏﲑﳘﺎ‪﴿ ،‬ﺗﻘِﻴ ﹸﻜ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺗﺪﻓﻊ ﻋﻨﻜﻢ ﺍﳊﺮ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺍﻟﱪﺩ؛‬
‫ﻷﻧﻪ ﻣﻌﻠﻮﻡ ﺃﻥ ﻣﺎ ﻳﻘﻲ ﻣﻦ ﺍﳊﺮ ﻳﻘﻲ ﻣﻦ ﺍﻟﱪﺩ ﺃﻳﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﳕﺎ ﺫﻛﺮ ﺍﳊﺮ؛ ﻷﻥ ﺍﻟﺬﻳﻦ‬
‫ﺧﻮﻃﺒﻮﺍ ‪‬ﺬﺍ ﺃﻫﻞ ﺣﺮ ﰲ ﺑﻼﺩﻫﻢ‪ ،‬ﻓﺤﺎﺟﺘﻬﻢ ﺇﱃ ﻣﺎ ﻳﻘﻲ ﺍﳊﺮ ﺃﺷﺪ‪ ﴿ ،‬ﻭ ‪‬ﺳﺮ‪‬ﺍﺑِﻴ ﹶﻞ ‪‬ﺗﻘِﻴ ﹸﻜ ‪‬ﻢ‬
‫ﺴ ِﻠﻤ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪:‬‬ ‫‪‬ﺑ ﹾﺄ ‪‬ﺳ ﹸﻜ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺩﺭﻭﻋﺎ ﺗﻘﻴﻜﻢ ﺑﺄﺱ ﺍﳊﺪﻳﺪ ﻭﻏﲑﻩ ﰲ ﺍﳊﺮﻭﺏ‪﴿ ،‬ﹶﻟ ‪‬ﻌ ﱠﻠ ﹸﻜ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻼﻍﹸ﴾ ﺃﻱ‪ :‬ﻓﻼ ﻳﻠﺰﻣﻚ ﺗﻘﺼﲑ ﻣﻦ‬ ‫ﻚ ﺍﹾﻟ‪‬ﺒ ﹶ‬
‫ﻟﺘﻜﻮﻧﻮﺍ ﻋﻠﻰ ﺭﺟﺎﺀ ﺃﻥ ﺗﺴﻠﻤﻮﺍ‪ ﴿ ،‬ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺃﺟﻞ ﺗﻮﻟﻴﻬﻢ؛ ﻷﻥ ﺍﻟﺬﻱ ﻋﻠﻴﻚ ﺃﻥ ﺗﺒﻠﻎ ﺇﻟﻴﻬﻢ ﻣﺎ ﺃﺭﺳﻠﺖ ﺑﻪ‪ ،‬ﻭﺗﺒﲔ ﳍﻢ ﺇﺳﻼﻣﻬﻢ‪،‬‬
‫ﻭﺯﻋﻢ ﻗﻮﻡ ﺃ‪‬ﺎ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻋﻦ ﺁﺧﺮﻳﻦ ﺃ‪‬ﺎ ﺛﺎﺑﺘﺔ ﻟﻌﺪﻡ ﺍﻟﺘﻨﺎﰲ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ‬
‫ﺁﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻳﻌﺮﻓﻮﻥ ﻧﻌﻤﺔ ﺍﷲ ﺃﻱ‪ :‬ﻣﻨﺘﻪ ﻋﻠﻴﻬﻢ ﻓﻴﻤﺎ ﺃﻋﻄﺎﻫﻢ ﻣﻦ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﻌﻤﺔ ﺍﷲ‬
‫‪١٤٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﳏﻤﺪ ‪﴿ ،‬ﹸﺛ ‪‬ﻢ ﻳ‪‬ﻨ ِﻜﺮ‪‬ﻭ‪‬ﻧﻬ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺇﺫﺍ ﻗﻴﻞ ﳍﻢ‪ :‬ﻣﻦ ﺭﺯﻗﻜﻢ ﻗﺎﻟﻮﺍ‪ :‬ﺍﷲ ﰒ ﻳﻘﻮﻟﻮﻥ ﺑﺸﻔﺎﻋﺔ‬
‫ﺁﳍﺘﻨﺎ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻛﺎﻥ ﻫﺬﺍ ﻵﺑﺎﺋﻨﺎ ﻭﺭﺛﻨﺎﻩ ﳓﻦ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‬
‫ﻗﻮﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻟﻮﻻ ﻭﻷﻥ ﻛﺎﻥ ﻛﺬﺍ ﻭﻣﺎ ﻛﺎﻥ ﻛﺬﺍ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ‪‬ﺘﺒ‪‬ﻮ ﹶﻥ‬
‫﴿ ‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻧ ‪‬ﺒ ‪‬ﻌﺚﹸ ﻣِﻦ ﹸﻛ ﱢﻞ ﺃﹸ ‪‬ﻣ ٍﺔ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ ﹸﺛ ‪‬ﻢ ﹶﻻ ﻳ‪ ‬ﺆ ﹶﺫﻥﹸ ِﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ‪‬ﻭ ﹶﻻ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺨ ﱠﻔﻒ‪ ‬ﻋ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﻫ ‪‬ﻢ ﻳ‪‬ﻨ ﹶﻈﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﻭِﺇﺫﹶﺍ ‪‬ﺭﺃﹶﻯ‬
‫ﻼ ﻳ‪ ‬‬
‫ﺏ ﹶﻓ ﹶ‬
‫‪ Ò‬ﻭِﺇﺫﹶﺍ ‪‬ﺭﺃﹶﻯ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻇ ﹶﻠﻤ‪‬ﻮﺍ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﻚ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ ‪‬ﺷ ‪‬ﺮﻛﹸﻮﺍ ‪‬ﺷ ‪‬ﺮﻛﹶﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ﺷ‪ ‬ﺮﻛﹶﺎ ‪‬ﺅﻧ‪‬ﺎ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﺪﻋ‪‬ﻮ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭِﻧ ‪‬‬
‫ﺿ ﱠﻞ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﻢ ﻣ‪‬ﺎ‬
‫ﺴ ﹶﻠ ‪‬ﻢ ‪‬ﻭ ‪‬‬
‫ﷲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﺍﻟ ‪‬‬
‫ﹶﻓﹶﺄﹾﻟ ﹶﻘﻮ‪‬ﺍ ِﺇﹶﻟ ‪‬ﻴ ِﻬﻢ‪ ‬ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹶﻝ ِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻟﻜﹶﺎ ِﺫﺑ‪‬ﻮ ﹶﻥ ‪ Ò‬ﻭﹶﺃﹾﻟ ﹶﻘﻮ‪‬ﺍ ِﺇﻟﹶﻰ ﺍ ِ‬
‫ﺏ‬
‫ﻕ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬
‫ﷲ ِﺯ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ ﹶﻓ ‪‬ﻮ ‪‬‬
‫ﺻﺪ‪‬ﻭﺍ ﻋ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬
‫ﻛﹶﺎ‪‬ﻧﻮﺍ ‪‬ﻳ ﹾﻔ‪‬ﺘﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ‪‬ﻭ ‪‬‬
‫ﺴﺪ‪‬ﻭ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٨٨-٨٤ :‬‬
‫ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻔ ِ‬
‫ﺷﻬﻴﺪ‪ ،‬ﺷﺎﻫﺪ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻳﺸﻬﺪ ﻋﻠﻴﻬﻢ‪ ،‬ﰒ ﻻ ﻳﺆﺫﻥ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﰲ ﺍﻻﻋﺘﺬﺍﺭ‬
‫ﻭﻻ ﻫﻢ ﻳﺴﺘﻌﺘﺒﻮﻥ‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻻ ﻳﻌﺮﺿﻮﻥ ﻟﻠﻌﺘﱮ‪ ،‬ﻭﻫﻮ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻠﺘﻤﺲ ﻣﻨﻬﻢ‬
‫ﻋﻤﻞ ﻭﻻ ﻃﺎﻋﺔ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﻼ ﳜﻔﻒ ﻋﻨﻬﻢ ﻭﻻ ﻫﻢ ﻳﻨﻈﺮﻭﻥ﴾‪ ،‬ﻭﺷﺮﻛﺎﺅﻫﻢ ﺍﻵﳍﺔ ﺍﻟﱵ‬
‫ﻋﺒﺪﻭﻫﺎ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﺻﻔﺖ ﺑﺬﻟﻚ؛ ﻷ‪‬ﻢ ﺟﻌﻠﻮﻫﺎ ﺷﺮﻛﺎﺀ ﰲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻗﻴﻞ‪ :‬ﻷ‪‬ﻢ‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﻧﻌﺒﺪﻫﻢ ﻣﻦ ﺩﻭﻧﻚ‪،‬‬ ‫ﺟﻌﻠﻮﺍ ﳍﺎ ﻧﺼﻴﺒﺎ ﻣﻦ ﺃﻣﻮﺍﳍﻢ ﻭﻗﻮﻟﻪ‪﴿ :‬ﻧ ‪‬ﺪﻋ‪‬ﻮ ِﻣ ‪‬ﻦ ﺩ‪‬ﻭِﻧ ‪‬‬
‫﴿ ﹶﻓﹶﺄﹾﻟ ﹶﻘﻮ‪‬ﺍ ِﺇﹶﻟ ‪‬ﻴ ِﻬﻢ‪ ‬ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹶﻝ﴾ ﺃﻱ‪ :‬ﺭﺩﺕ ﻋﻠﻴﻬﻢ ﺁﳍﺘﻬﻢ ﻗﻮﳍﻢ‪﴿ :‬ﺇﻧﻜﻢ ﻟﻜﺎﺫﺑﻮﻥ﴾ ﺃﻱ ﱂ‬
‫ﻧﺪﻋﻜﻢ ﺇﱃ ﻋﺒﺎﺩﺗﻨﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻜﺎﺫﺑﻮﻥ ﰲ ﻗﻮﻟﻜﻢ‪ :‬ﺇﻧﺎ ﺁﳍﺔ‪ ،‬ﻭﻋﻦ ﺍﻟﻀﺤﺎﻙ‪ :‬ﻳﺮﻳﺪ‬
‫ﺴ ﹶﻠ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺍﺳﺘﺴﻠﻤﻮﺍ‬
‫ﷲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﺍﻟ ‪‬‬
‫ﺇﺟﺎﺑﺘﻬﻢ ﺍﳌﻼﺋﻜﺔ ﺇﻧﻜﻢ ﻟﻜﺎﺫﺑﻮﻥ‪ ﴿ ،‬ﻭﹶﺃﹾﻟ ﹶﻘﻮ‪‬ﺍ ِﺇﻟﹶﻰ ﺍ ِ‬
‫ﺑﺎﻟﺬﻝ ﳊﻜﻢ ﺍﷲ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻗﺮﻭﺍ ﷲ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﺫﻫﺐ ﻋﻨﻬﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺬﺑﻮﻥ‬
‫ﻣﻦ ﺃﻥ ﺁﳍﺘﻬﻢ ﺗﺸﻔﻊ ﳍﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺪﻋﻮﻥ ﺃﻥ ﷲ ﺷﺮﻳﻜﺎ ﺃﻭ ﺻﺎﺣﺒﺔ ﺃﻭ ﻭﻟﺪﺍ‪،‬‬
‫ﺯﺩﻧﺎﻫﻢ ﻋﺬﺍﺑﺎ ﻓﻮﻕ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻗﻴﻞ‪ :‬ﺇ‪‬ﻢ ﳜﺮﺟﻮﻥ ﻣﻦ ﺍﻟﻨﺎﺭ ﺇﱃ ﺍﻟﺰﻣﻬﺮﻳﺮ ﻓﻴﺒﺎﺩﺭﻭﻥ ﻣﻦ‬
‫ﺷﺪﺓ ﺍﻟﱪﺩ ﺇﱃ ﺍﻟﻨﺎﺭ‪﴿ ،‬ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﻔﺴﺪﻭﻥ﴾ ﺃﻱ‪ :‬ﺑﻔﺴﺎﺩﻫﻢ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٤٨‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ ‪‬ﻋﻠﹶﻰ‬
‫ﺴ ِﻬ ‪‬ﻢ ‪‬ﻭ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﺑ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻧ ‪‬ﺒ ‪‬ﻌﺚﹸ ﻓِﻲ ﹸﻛ ﱢﻞ ﺃﹸ ‪‬ﻣ ٍﺔ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﻔﹸ ِ‬
‫‪Ò‬‬ ‫ﲔ‬
‫ﺴ ِﻠ ِﻤ ‪‬‬
‫ﺸﺮ‪‬ﻯ ِﻟ ﹾﻠﻤ‪ ‬‬
‫ﺏ ِﺗ ‪‬ﺒﻴ‪‬ﺎﻧ‪‬ﺎ ﱢﻟ ﹸﻜ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﻚ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ﻭ‪‬ﻧـﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺤﺸ‪‬ﺎ ِﺀ ﻭ‪‬ﺍﹾﻟﻤ‪ ‬ﻨ ﹶﻜ ِﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬ﻐ ِﻲ‬
‫ﷲ ‪‬ﻳ ﹾﺄﻣ‪‬ﺮ‪ ‬ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﺪ ِﻝ ﻭ‪‬ﺍﻹ ‪‬ﺣﺴ‪‬ﺎ ِﻥ ‪‬ﻭﺇِﻳﺘ‪‬ﺎ ِﺀ ﺫِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ‪‬ﻭ‪‬ﻳ ‪‬ﻨﻬ‪‬ﻰ ‪‬ﻋ ِﻦ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ِﺇ ﱠﻥ ﺍ َ‬
‫ﷲ ِﺇﺫﹶﺍ ﻋ‪‬ﺎﻫ‪‬ﺪ‪‬ﺗ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ﺗ‪‬ﻨ ﹸﻘﻀ‪‬ﻮﺍ ﺍ َﻷ‪‬ﻳﻤ‪‬ﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‬
‫‪‬ﻭﹶﺃ ‪‬ﻭﻓﹸﻮﺍ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ﺍ ِ‬ ‫‪Ò‬‬ ‫‪‬ﻳ ِﻌﻈﹸﻜﹸ ‪‬ﻢ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸ ‪‬ﻢ ‪‬ﺗ ﹶﺬ ﱠﻛﺮ‪‬ﻭ ﹶﻥ‬
‫ﷲ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﺗ ﹾﻔ ‪‬ﻌﻠﹸﻮ ﹶﻥ﴾ ]ﺍﻵﻳﺎﺕ‪.[٩١-٨٩ :‬‬
‫ﻼ ِﺇ ﱠﻥ ﺍ َ‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻛﻔِﻴ ﹰ‬
‫‪‬ﺗ ‪‬ﻮﻛِﻴ ِﺪﻫ‪‬ﺎ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹾﻠﺘ‪‬ﻢ‪ ‬ﺍ َ‬
‫﴿ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﺷﺎﻫﺪﺍ ﻋﻠﻴﻬﻢ ﻣﻦ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﺟﺌﻨﺎ ﺑﻚ ﺷﻬﻴﺪﺍ ﻋﻠﻰ ﻫﺆﻻﺀ ﺃﻱ‪ :‬ﻋﻠﻰ‬
‫ﻗﻮﻣﻚ‪ ،‬ﻭﺍﻟﺘﺒﻴﺎﻥ‪ ،‬ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻫﻮ ﺑﻴﺎﻥ ﻟﻜﻞ ﺷﻲﺀ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﺑﺎﻟﻨﺼﺮ ﻋﻠﻴﻪ ﺃﻭ‬
‫ﺑﺎﻹﺣﺎﻟﺔ ﻋﻠﻰ ﻣﺎ ﻳﻔﻴﺪ ﺍﻟﻌﻠﻢ ﻣﻦ ﺑﻴﺎﻥ ﺍﻟﻨﱯ ‪ ‬ﺃﻭ ﺇﲨﺎﻉ ﺍﳌﺴﻠﻤﲔ ﺃﻭ ﺍﻻﺳﺘﺪﻻﻝ‪.‬‬
‫ﻭﺑﺸﺮﻯ‪ ،‬ﺑﺸﺎﺭﺓ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺍﻟﻌﺪﻝ‪ :‬ﺍﻹﻧﺼﺎﻑ ﻭﳎﺎﻧﺒﺔ ﺍﳉﻮﺭ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪،‬‬
‫ﺍﳌﺮﻭﺀﺓ ﻭﺗﺮﻙ ﺍﻹﺳﺎﺀﺓ‪ ﴿ ،‬ﻭﺇِﻳﺘ‪‬ﺎ ِﺀ ﺫِﻱ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ﴾ ﺃﻱ ﺻﻠﺔ ﺍﻟﺮﺣﻢ‪ ،‬ﻭﺍﻟﻔﺤﺸﺎﺀ‪ :‬ﺍﻟﺬﻧﺐ‬
‫ﷲ ِﺇﺫﹶﺍ ﻋ‪‬ﺎﻫ‪‬ﺪ‪‬ﺗ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺑﻘﺴﻢ ﺍﷲ ﺇﺫﺍ‬ ‫ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﺍﳌﻨﻜﺮ ﻣﺎ ﺗﻨﻜﺮﻩ ﺍﻟﻘﻠﻮﺏ‪ ﴿ ،‬ﻭﹶﺃ ‪‬ﻭﻓﹸﻮﺍ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ﺍ ِ‬
‫ﺃﻗﺴﻤﺘﻢ‪ ،‬ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻭﻋﻦ ﻋﻤﺮ ﺃﻥ ﺍﻟﻮﻋﺪ ﻣﻦ ﺍﻟﻌﻬﺪ‪ ﴿ ،‬ﻭ ﹶﻻ ﺗ‪‬ﻨ ﹸﻘﻀ‪‬ﻮﺍ ﺍ َﻷ‪‬ﻳﻤ‪‬ﺎ ﹶﻥ﴾ ﺃﻱ‪ :‬ﻻ‬
‫ﺗﻨﻜﺜﻮﻫﺎ ﺑﻌﺪ ﺇﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﺍﻟﻜﻔﻴﻞ‪ ،‬ﺍﻟﺸﻬﻴﺪ‪ ،‬ﺇﻥ ﺍﷲ ﻋﻠﻴﻢ ﲟﺎ ﺗﻔﻌﻠﻮﻥ‪ ،‬ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ‬
‫ﺷﻲﺀ ﻛﺎﻥ ﻭﻻ ﻣﺎ ﻫﻮ ﻛﺎﺋﻦ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺨﺬﹸﻭ ﹶﻥ ﹶﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ ﹸﻜ ‪‬ﻢ‬
‫ﺖ ﹶﻏ ‪‬ﺰﹶﻟﻬ‪‬ﺎ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻗﹸ ‪‬ﻮ ٍﺓ ﺃﹶﻧﻜﹶﺎﺛﹰﺎ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﻀ ‪‬‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﻛﹶﺎﱠﻟﺘِﻲ ‪‬ﻧ ﹶﻘ ‪‬‬
‫ﷲ ِﺑ ِﻪ ‪‬ﻭﹶﻟﻴ‪‬ﺒ‪‬ﻴ‪‬ﻨ ‪‬ﻦ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬
‫ﻼ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﺃﹶﻥ ‪‬ﺗﻜﹸﻮ ﹶﻥ ﹸﺃ ‪‬ﻣﺔﹲ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺭﺑ‪‬ﻰ ِﻣ ‪‬ﻦ ﺃﹸ ‪‬ﻣ ٍﺔ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﺒﻠﹸﻮ ﹸﻛ ‪‬ﻢ ﺍ ُ‬
‫‪‬ﺩ ‪‬ﺧ ﹰ‬
‫ﻀ ﱡﻞ ﻣ‪‬ﻦ‬
‫ﺠ ‪‬ﻌ ﹶﻠﻜﹸ ‪‬ﻢ ﺃﹸ ‪‬ﻣ ﹰﺔ ﻭ‪‬ﺍ ِﺣ ‪‬ﺪ ﹰﺓ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳ ِ‬
‫ﷲ ﹶﻟ ‪‬‬
‫ﺨ‪‬ﺘ ِﻠﻔﹸﻮ ﹶﻥ ‪ Ò‬ﻭﹶﻟ ‪‬ﻮ ﺷ‪‬ﺎ َﺀ ﺍ ُ‬
‫ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻣ‪‬ﺎ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻓِﻴ ِﻪ ‪‬ﺗ ‪‬‬
‫ﻼ‬
‫ﺨﺬﹸﻭﺍ ﹶﺃ‪‬ﻳﻤ‪‬ﺎ‪‬ﻧ ﹸﻜ ‪‬ﻢ ‪‬ﺩ ‪‬ﺧ ﹰ‬
‫ﺴﹶﺄﻟﹸ ‪‬ﻦ ‪‬ﻋﻤ‪‬ﺎ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪ Ò‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘ ِ‬
‫‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ‪‬ﻬﺪِﻱ ﻣ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭﹶﻟﺘ‪ ‬‬
‫ﷲ ‪‬ﻭﹶﻟﻜﹸ ‪‬ﻢ‬
‫ﺻﺪ‪‬ﺩ‪‬ﺗ ‪‬ﻢ ﻋ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻞ ﺍ ِ‬
‫‪‬ﺑ ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ﹶﻓ‪‬ﺘ ِﺰ ﱠﻝ ﹶﻗ ‪‬ﺪﻡ‪ ‬ﺑ ‪‬ﻌ ‪‬ﺪ ﹸﺛﺒ‪‬ﻮِﺗﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺗﺬﹸﻭ ﹸﻗﻮﺍ ﺍﻟﺴ‪‬ﻮ َﺀ ِﺑﻤ‪‬ﺎ ‪‬‬
‫‪‬ﻋﺬﹶﺍﺏ‪ ‬ﻋﻈِﻴﻢ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[٩٤-٩٢ :‬‬
‫﴿ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻗﹸ ‪‬ﻮ ٍﺓ﴾ ﺃﻱ‪ :‬ﺇﺑﺮﺍﻡ‪ ،‬ﺃﻧﻜﺎﺛﺎ ﻭﺍﺣﺪﻫﺎ ﻧﻜﺚ ﻭﻫﻮ ﻣﺎ ﻧﻘﺾ ﻣﻦ ﻏﺰﻝ ﺍﻟﺸﻌﺮ‬
‫‪١٤٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻏﲑﻩ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﻣﻦ ﻗﺮﻳﺶ ﻳﻘﺎﻝ ﳍﺎ ﺭﻳﻄﺔ‪ ،‬ﻛﺎﻥ ﳍﺎ ﻭﺳﻮﺳﺔ‬
‫ﻭﻛﺎﻧﺖ ﺗﻐﺰﻝ ﻋﻨﺪ ﺍﳊﺠﺮ ﻳﻮﻣﻬﺎ‪ ،‬ﰒ ﺗﻐﺪﻭ ﻓﺘﻨﻘﻀﻪ‪ ،‬ﻭ﴿ﺃﹶﻧﻜﹶﺎﺛﹰﺎ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ‬
‫ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﺎ ﻧﻘﻀﺖ؛ ﻷﻧﻪ ﲟﻌﲎ ﻣﻜﺜﺖ ﻧﻜﺜﺎ‪ ،‬ﻭﺃﻧﻜﺎﺙ ﲨﻊ ﻧﻜﺚ‪ ،‬ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪:‬‬
‫ﺸﺎ ﻭﺧﻴﺎﻧﺔ‪،‬‬ ‫ﺃﻧﻜﺎﺙ ﻧﺼﺐ‪ ،‬ﻷﻧﻪ ﰲ ﻣﻌﲎ ﺍﳌﺼﺪﺭ‪ ،‬ﻗﻮﻟﻪ‪﴿ :‬ﺩﺧﻼ ﺑﻴﻨﻜﻢ﴾ ﺃﻱ‪ :‬ﻏ ‪‬‬
‫ﻭﻧﺼﺐ؛ ﻷﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻪ‪ ،‬ﻭﺍﳌﻌﲎ ﺗﺘﺨﺬﻭ‪‬ﺎ ﻟﻠﻐﺶ‪ ،‬ﻭﺍﻷﻣﺔ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﺃﺭﰉ ﺃﻱ‪ :‬ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺭﺑﺎ ﻳﺮﺑﻮ ﻭﻗﻴﻞ‪ :‬ﺃﻏﲎ‪ ،‬ﻭﻗﻮﻟﻪ‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﺃﻣﺔ )ﺃﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺣﺬﻑ‬
‫ﺍﳋﺎﻓﺾ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺑﺄﻥ ﺗﻜﻮﻥ ﺃﻭ ﻻ ﺗﻜﻮﻥ‪ ،‬ﻗﻮﻟﻪ‪﴿ :‬ﻫﻲ ﺃﺭﰉ ﻣﻦ ﺃﻣﺔ﴾ )ﻫﻲ( ﻣﺒﺘﺪﺃ‬
‫ﻭ)ﺃﺭﰉ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﺧﱪ )ﻫﻲ( ﻭﺍﳉﻤﻠﺔ ﺧﱪ ﻛﺎﻥ‪ ،‬ﻭﺃﺟﺎﺯ ﺍﻟﻜﻮﻓﻴﻮﻥ ﺃﻥ ﺗﻜﻮﻥ‬
‫)ﻫﻲ( ﻓﺎﺻﻠﺔ ﻻ ﻣﻮﺿﻊ ﳍﺎ ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻭﺃﺭﰉ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺧﱪ ﻛﺎﻥ ﻭﻫﻮ ﻗﻴﺎﺱ‬
‫ﻗﻮﻝ ﺍﻟﺒﺼﺮﻳﲔ؛ ﻷ‪‬ﻢ ﺃﺟﺎﺯﻭﺍ ﺃﻥ ﻫﻲ ﻭﻫﻮ ﻭﺃﻧﺖ ﻭﺃﻧﺎ ﻭﺷﺒﻪ ﺫﻟﻚ ﻓﻮﺍﺻﻞ ﻻ ﻣﻮﺿﻊ ﳍﺎ‬
‫ﻣﻦ ﺍﻹﻋﺮﺍﺏ ﻣﻊ ﻛﺎﻥ ﻭﺇﻥ ﻭﺍﻟﻈﻦ ﻭﺃﺧﻮﺍ‪‬ﻦ ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪﻫﻦ ﻣﻌﺮﻓﺔ ﺃﻭ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺃﺭﰉ ﻣﻦ ﺃﻣﺔ ﻫﻮ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﳌﻼﺯﻣﺔ )ﻣﻦ( ﻷﻓﻌﻞ ﻭﻟﻄﻮﻝ ﺍﻻﺳﻢ؛‬
‫ﻭﻷﻥ )ﻣﻦ( ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﻣﻦ ﲤﺎﻡ ﺃﻓﻌﻞ‪ ،‬ﻭﺇﳕﺎ ﻓﺮﻕ ﺍﻟﺒﺼﺮﻳﻮﻥ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻭﱂ ﳚﻴﺰﻭﺍ ﺃﻥ‬
‫ﺗﻜﻮﻥ )ﻫﻲ( ﻓﺎﺻﻠﺔ؛ ﻷﻥ ﺍﺳﻢ ﻛﺎﻥ ﻧﻜﺮﺓ ﻓﻠﻮ ﻛﺎﻥ ﻣﻌﺮﻓﺔ ﳊﺴﻦ ﻭﺟﺎﺯ‪ ،‬ﻭﺍﳌﻌﲎ ﻻ‬
‫ﺗﺘﺨﺬﻭﻫﺎ ﺩﺧﻼ ﺑﺄﻥ ﺗﻜﻮﻥ ﺃﻣﺔ ﺃﺭﰉ ﻣﻦ ﺃﻣﺔ ﻟﺘﻌﺘﱪﻭﺍ ‪‬ﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﲟﻌﻨﺎﻩ ﻻ ﺗﻐﺪﺭﻭﺍ‬
‫ﺑﻘﻮﻡ ﻟﻘﻠﺘﻬﻢ ﻭﻛﺜﺮ‪‬ﻢ‪ ،‬ﺃﻭ ﻗﻠﺘﻜﻢ ﻭﻛﺜﺮ‪‬ﻢ‪ ،‬ﻭﻗﺪ ﻋﺰﺭﲤﻮﻫﻢ ﺑﺎﻹﳝﺎﻥ ﻓﺴﻜﻨﻮﺍ ﺇﻟﻴﻬﺎ‪ ،‬ﲟﺎ‬
‫ﻳﺒﻠﻮﻛﻢ ﺍﷲ ﺑﻪ ﺃﻱ‪ :‬ﳜﺘﱪﻛﻢ ﺑﻪ ﻗﻴﻞ‪ :‬ﺑﺎﻟﻜﺜﺮﺓ ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﻮﻓﺎﺀ‪ ،‬ﻭﻟﻴﺒﻴﻨﻦ ﺃﻱ‪ :‬ﻟﻴﻮﺿﺤﻦ ﺍﷲ‬
‫ﺑﻨﺎﻓﺬ ﺣﻜﻤﻪ ﻟﻜﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﺎ ﻛﻨﺘﻢ ﻓﻴﻪ ﲣﺘﻠﻔﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻣﺔ ﻭﺍﺣﺪﺓ ﺃﻱ‪ :‬ﺃﻫﻞ‬
‫ﺩﻳﻦ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻟﺘﺴﺄﻟﻦ ﻋﻤﺎ ﻛﻨﺘﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺧﲑ ﻭﺷﺮ‪ ،‬ﻭﻃﺎﻋﺔ ﻋﺼﻴﺎﻥ‪،‬‬
‫ﻢ﴾‬‫ﺻﺪ‪‬ﺩ‪‬ﺗ ‪‬‬
‫﴿ﹶﻓ‪‬ﺘ ِﺰ ﱠﻝ ﹶﻗ ‪‬ﺪﻡ‪ ﴾‬ﺃﻱ‪ :‬ﺗﺪﺣﺾ ﺑﻌﺪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺴﻮﺀ‪ :‬ﺍﻟﻌﺬﺍﺏ ﴿ِﺑﻤ‪‬ﺎ ‪‬‬
‫ﺃﻱ‪ :‬ﺑﺼﺪﻛﻢ ﻣﻦ ﺻﺪﺩﲤﻮﻩ ﻋﻦ ﺩﻳﻦ ﺍﷲ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٥٠‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﷲ ﻫ‪ ‬ﻮ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﱠﻟ ﹸﻜ ‪‬ﻢ ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ‬
‫ﻼ ِﺇ‪‬ﻧﻤ‪‬ﺎ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬
‫ﷲ ﹶﺛ ‪‬ﻤﻨ‪‬ﺎ ﹶﻗﻠِﻴ ﹰ‬
‫ﺸ‪‬ﺘﺮ‪‬ﻭﺍ ِﺑ ‪‬ﻌ ‪‬ﻬ ِﺪ ﺍ ِ‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺴ ِﻦ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺣ ‪‬‬
‫ﺠ ِﺰ‪‬ﻳ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬
‫ﻕ ‪‬ﻭﹶﻟ‪‬ﻨ ‪‬‬
‫ﷲ ﺑ‪‬ﺎ ٍ‬
‫‪ Ò‬ﻣ‪‬ﺎ ِﻋ ‪‬ﻨ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﻳ‪‬ﻨ ﹶﻔﺪ‪ ‬ﻭﻣ‪‬ﺎ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍ ِ‬
‫ﺤِﻴ‪‬ﻴ‪‬ﻨﻪ‪ ‬ﺣﻴ‪‬ﺎ ﹰﺓ ﹶﻃ‪‬ﻴ‪‬ﺒ ﹰﺔ‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﻣ‪‬ﻦ ﹶﺫ ﹶﻛ ٍﺮ ﹶﺃ ‪‬ﻭ ﹸﺃ‪‬ﻧﺜﹶﻰ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣﻦ‪ ‬ﹶﻓ ﹶﻠﻨ‪ ‬‬ ‫‪Ò‬‬ ‫‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ‬
‫ﷲ ِﻣ ‪‬ﻦ‬
‫ﺕ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻌ ﹾﺬ ﺑِﺎ ِ‬
‫ﺴ ِﻦ ﻣ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ‪ Ò‬ﹶﻓِﺈﺫﹶﺍ ﹶﻗ ‪‬ﺮﹾﺃ ‪‬‬
‫ﺠ ِﺰ‪‬ﻳ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﺮﻫ‪‬ﻢ ِﺑﹶﺄ ‪‬ﺣ ‪‬‬
‫‪‬ﻭﹶﻟ‪‬ﻨ ‪‬‬
‫‪Ò‬‬ ‫ﺲ ﹶﻟﻪ‪ ‬ﺳ ﹾﻠﻄﹶﺎﻥﹲ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ‪‬ﻮ ﱠﻛﻠﹸﻮ ﹶﻥ‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ِﻥ ﺍﻟ ‪‬ﺮﺟِﻴ ِﻢ ‪ِ Ò‬ﺇ‪‬ﻧﻪ‪ ‬ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺸ ِﺮﻛﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١٠٠-٩٥:‬‬
‫ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺳ ﹾﻠﻄﹶﺎ‪‬ﻧ ‪‬ﻪ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ‪‬ﺘ ‪‬ﻮﱠﻟ ‪‬ﻮ‪‬ﻧﻪ‪ ‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻣ ‪‬‬
‫ﺃﻱ‪ :‬ﻻ ﺗﻨﻘﻀﻮﺍ ﺍﻟﻌﻬﺪ ﺑﺸﻲﺀ ﺗﺄﺧﺬﻭﻧﻪ ﻣﻦ ﻋﺮﺽ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻋﻨﺪﻛﻢ‬
‫ﻛﺒﲑﺍ ﻗﻠﻴﻞ؛ ﻷﻥ ﻛﻞ ﻣﺎ ﻳﻔﲎ ﻗﻠﻴﻞ‪ ،‬ﻭﻣﺎ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﺘﻤﺴﻚ‬
‫ﺑﺎﻟﻌﻬﺪ ﺧﲑ ﻟﻜﻢ ﺇﻥ ﻛﻨﺘﻢ ﺗﻮﻗﻨﻮﻥ ﺑﻪ‪﴿ ،‬ﻭﻟﻨﺠﺰﻳﻦ ﺍﻟﺬﻳﻦ ﺻﱪﻭﺍ﴾ ﻋﻠﻰ ﻣﺎ ﺃﻣﺮﻭﺍ ﺑﻪ‬
‫ﻭﻋﻤﺎ ‪‬ﻮﺍ ﻋﻨﻪ ﴿ﺑﺄﺣﺴﻦ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ﴾ ﻣﻦ ﺍﻟﺼﱪ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻋﺎﺻﻢ‬
‫ﻭﻟﻨﺠﺰﻳﻦ ﺑﺎﻟﻨﻮﻥ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ ﻭﻫﻮ ﺍﻻﺧﺘﻴﺎﺭ ﻟﻘﺮﺑﻪ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻣﻦ ﻋﻤﻞ‬
‫ﺻﺎﳊﺎ ﺃﻱ‪ :‬ﻋﻤﻼ ﺻﺎﳊﺎ‪ ،‬ﻭﺣﻴﺎﺓ ﻃﻴﺒﺔ ﺃﻱ‪ :‬ﻣﻌﻴﺸﺔ ﺻﺎﻓﻴﺔ ﻏﲑ ﻛﺪﺭﺓ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬
‫ﻫﻮ ﺍﻟﺮﺯﻕ ﺍﳊﻼﻝ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﺍﻟﻘﻨﺎﻋﺔ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻳﻌﲏ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺑﺄﺣﺴﻦ‬
‫ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ‪ ،‬ﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻳﻨﻈﺮ ﺇﱃ ﺃﺣﺴﻦ ﻣﺎ ﻋﻤﻠﻮﻩ ﻓﻴﺜﻴﺒﻪ ﺑﺎﳊﺴﲎ ﻭﻫﻲ ﺍﳉﻨﺔ‪،‬‬
‫ﻓﺈﺫﺍ ﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺃﻱ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻘﻞ ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﺍﻟﺮﺟﻴﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻳﺘﻮﻟﻮﻧﻪ﴾ ﺃﻱ‪ :‬ﻳﻜﻮﻧﻮﻥ ﺃﻭﻟﻴﺎﺀﻩ ﰲ ﻃﺎﻋﺘﻬﻢ ﻟﻪ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﺑﻪ ﺃﻱ‪:‬‬
‫ﺑﺎﷲ ﻣﺸﺮﻛﻮﻥ‪ ،‬ﻛﺬﺍ ﺭﻭﻱ ﻋﻦ ﺍﻟﻀﺤﺎﻙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﳍﺎﺀ ﻋﺎﺋﺪﺓ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺍﳌﻌﲎ‬
‫ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻣﻦ ﺃﺟﻠﻪ ﻣﺸﺮﻛﻮﻥ ﺑﺎﷲ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﺻﺎﺭ ﻓﻼﻥ ﺑﻚ ﻋﺎﳌﺎ ﺃﻱ‪ :‬ﻣﻦ ﺃﺟﻠﻚ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﳌﻌﲎ ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﺑﻄﺎﻋﺘﻪ ﻓﻴﻤﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻮﺛﻦ ﻣﺸﺮﻛﻮﻥ‪ ،‬ﻓﺄﺗﻰ ﺑﻪ‬
‫ﻋﻠﻰ ﺍﻹﳚﺎﺯ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﳌﻌﲎ ﻣﻔﻬﻮﻣﺎ‪ ،‬ﻭﺍﳍﺎﺀﺍﻥ ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﺇﻧﻪ ﻟﻴﺲ ﻟﻪ ﺳﻠﻄﺎﻥ﴾‪ ،‬ﻳﻌﻮﺩﺍﻥ‬
‫ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻗﻴﻞ‪ :‬ﺍﻷﻭﻝ ﻟﻠﺤﺪﻳﺚ‪.‬‬
‫‪١٥١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ ﻣ‪ ‬ﹾﻔ‪‬ﺘ ٍﺮ ‪‬ﺑ ﹾﻞ‬
‫ﷲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ﻳ‪‬ﻨـﺰ ﹸﻝ ﻗﹶﺎﻟﹸﻮﺍ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫﴿ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺑ ‪‬ﺪﹾﻟﻨ‪‬ﺎ ﺁ‪‬ﻳ ﹰﺔ ‪‬ﻣﻜﹶﺎ ﹶﻥ ﺁ‪‬ﻳ ٍﺔ ﻭ‪‬ﺍ ُ‬
‫ﺖ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ‬
‫ﺤ ‪‬ﻖ ِﻟﻴ‪‬ﹶﺜ‪‬ﺒ ‪‬‬
‫ﻚ ﺑِﺎﹾﻟ ‪‬‬
‫ﺱ ﻣِﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺡ ﺍﹾﻟﻘﹸﺪ‪ِ ‬‬
‫ﹶﺃ ﹾﻛﹶﺜﺮ‪‬ﻫ‪ ‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹸﻗ ﹾﻞ ﻧـﺰﹶﻟﻪ‪ ‬ﺭ‪‬ﻭ ‪‬‬
‫ﲔ ‪ Ò‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻧ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﻳ‪ ‬ﻌ ﱢﻠﻤ‪‬ﻪ‪ ‬ﺑ ‪‬‬
‫ﺸﺮ‪ ‬ﱢﻟﺴ‪‬ﺎ ﹸﻥ ﺍﱠﻟﺬِﻱ‬ ‫ﺴ ِﻠ ِﻤ ‪‬‬
‫ﺸﺮ‪‬ﻯ ِﻟ ﹾﻠﻤ‪ ‬‬
‫‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭ‪‬ﺑ ‪‬‬
‫ﷲ ﹶﻻ‬
‫ﺕﺍِ‬
‫ﺠ ِﻤ ‪‬ﻲ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ِﻟﺴ‪‬ﺎﻥﹲ ‪‬ﻋ ‪‬ﺮِﺑ ‪‬ﻲ ‪‬ﻣِﺒﲔ‪ِ Ò ‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺂﻳ‪‬ﺎ ِ‬
‫ﺤﺪ‪‬ﻭ ﹶﻥ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﻋ ‪‬‬
‫‪‬ﻳ ﹾﻠ ِ‬
‫ﷲ‬
‫ﺕﺍِ‬
‫ﺏ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺂﻳ‪‬ﺎ ِ‬
‫ﷲ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﹶﺃﻟِﻴﻢ‪ِ Ò ‬ﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ﹾﻔ‪‬ﺘﺮِﻱ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫‪‬ﻳ ‪‬ﻬﺪِﻳ ِﻬﻢ‪ ‬ﺍ ُ‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻜﹶﺎ ِﺫﺑ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١٠٥-١٠١ :‬‬
‫‪‬ﻭﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫﴿ﺑﺪﻟﻨﺎ﴾ ﺃﻱ‪ :‬ﻧﺴﺨﻨﺎ ﺁﻳﺔ ﺑﺂﻳﺔ‪ ،‬ﺑﻞ ﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﺻﺪﻕ ﻣﺎ ﺟﺌﺖ ﺑﻪ‪،‬‬
‫ﻭ﴿ﺭﻭﺡ ﺍﻟﻘﺪﺱ﴾ ﺟﱪﺍﺋﻴﻞ‪﴿ ،‬ﺑﺎﳊﻖ﴾ ﺃﻱ ﺣﻘﺎ ﻻ ﻣﺮﻳﺔ ﻓﻴﻪ‪﴿ ،‬ﻟﻴﺜﺒﺖ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ﴾‪،‬‬
‫ﺃﻱ‪ :‬ﻟﻴﻘﺮﺃﻩ ﻋﻠﻴﻬﻢ ﻓﺘﺴﺘﻘﺮ ﻗﻠﻮ‪‬ﻢ ﻭﺗﺜﺒﺖ‪ ،‬ﻭﻫﺪﻯ ﻭﺑﺸﺮﻯ‪ ،‬ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ‬
‫ﺍﳌﻔﻌﻮﻝ ﻟﻪ‪﴿ ،‬ﺇﳕﺎ ﻳﻌﻠﻤﻪ ﺑﺸﺮ﴾‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﺗﻘﻮﻝ ﻗﺮﻳﺶ ﺇﳕﺎ ﻳﻌﻠﻢ ﳏﻤﺪﺍ ﻋﺒﺪ ﺑﻦ‬
‫ﺍﳊﻀﺮﻣﻲ ﻭﺭﻣﻰ ﺻﺎﺣﺐ ﻛﺘﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﲰﻪ ﺟﱪ‪ ،‬ﻭﻗﻴﻞ ﺑﻠﻌﺎﻡ‪ ،‬ﻭﺣﻜﻰ ﺍﻟﻔﺮﺍﺀ ﺃﻥ‬
‫ﺍﳌﺸﺮﻛﲔ ﻗﺎﻟﻮﺍ‪ :‬ﺇﳕﺎ ﻳﺘﻘﻮﻟﻪ ﻣﻦ ﻧﻔﺴﻪ ﻭﻳﺘﻌﻠﻤﻪ ﻣﻦ ﻋﺎﻳﺶ ﳑﻠﻮﻙ ﻛﺎﻥ ﳊﻮﻳﻄﺐ ﺑﻦ‬
‫ﺍﻟﻌﺰﻱ‪ ،‬ﺃﺳﻠﻢ ﻭﺣﺴﻦ ﺇﺳﻼﻣﻪ ﻭﻛﺎﻥ ﺃﻋﺠﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻗﺎﻟﻮﺍ ﺫﻟﻚ ﰲ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ‪،‬‬
‫﴿ﻟﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻠﺤﺪﻭﻥ ﺇﻟﻴﻪ﴾ ﺃﻱ‪ :‬ﳝﻴﻠﻮﻥ ﺇﻟﻴﻪ ﺑﺄﻧﻪ ﻳﻌﻠﻢ ﳏﻤﺪﺍ ﺃﻋﺠﻤﻲ‪﴿ ،‬ﻭﻫﺬﺍ﴾ ﺃﻱ‪:‬‬
‫ﺍﻟﻘﺮﺁﻥ ﻋﺮﰊ ﻣﺒﲔ‪ ،‬ﻭﺫﻛﺮ ﺑﺄﻥ ﻟﺴﺎﻥ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻟﻠﻘﺼﻴﺪﺓ ﻫﺬﻩ ﻟﺴﺎﻥ ﻓﻼﻥ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫﴿ﻣ‪‬ﻦ ﻛﹶﻔﹶﺮ‪ ‬ﺑِﺎﷲِ ﻣِﻦ ﺑ‪‬ﻌ‪‬ﺪِ ﺇﳝ‪‬ﺎﻧِﻪِ ﺇِﻻﱠ ﻣ‪‬ﻦ‪ ‬ﺃﹸﻛﹾﺮِﻩ‪ ‬ﻭ‪‬ﻗﹶﻠﹾﺒ‪‬ﻪ‪ ‬ﻣ‪‬ﻄﹾﻤ‪‬ﺌِﻦ‪ ‬ﺑِﺎﻹِﳝ‪‬ﺎﻥِ ﻭ‪‬ﻟﹶﻜِﻦ ﻣ‪‬ﻦ‬
‫ﺫﹶﻟِﻚ‪ ‬ﺑِﺄﹶﻧ‪‬ﻬ‪‬ﻢ‪‬‬ ‫‪Ò‬‬ ‫ﺷ‪‬ﺮ‪‬ﺡ‪ ‬ﺑِﺎﻟﹾﻜﹸﻔﹾﺮِ ﺻ‪‬ﺪ‪‬ﺭ‪‬ﺍ ﻓﹶﻌ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻏﹶﻀ‪‬ﺐ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﷲِ ﻭ‪‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﻋ‪‬ﺬﹶﺍﺏ‪ ‬ﻋ‪‬ﻈِﻴﻢ‪‬‬
‫ﺍﺳ‪‬ﺘ‪‬ﺤ‪‬ﺒ‪‬ﻮﺍ ﺍﻟﹾﺤ‪‬ﻴ‪‬ﺎﺓﹶ ﺍﻟﺪ‪‬ﻧ‪‬ﻴ‪‬ﺎ ﻋ‪‬ﻠﹶﻰ ﺍﻵَﺧِﺮ‪‬ﺓِ ﻭ‪‬ﺃﹶﻥﱠ ﺍﷲَ ﻻﹶ ﻳ‪‬ﻬ‪‬ﺪِﻱ ﺍﻟﹾﻘﹶﻮ‪‬ﻡ‪ ‬ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ‪]﴾‬ﺍﻵﻳﺎﺕ‪:‬‬
‫‪.[١٠٧-١٠٦‬‬
‫﴿ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﺇﳝ‪‬ﺎِﻧ ِﻪ﴾ ﺃﻱ‪ :‬ﺍﺭﺗﺪ ﻋﻦ ﺩﻳﻨﻪ‪ ،‬ﺇﻻ ﻣﻦ ﺃﻛﺮﻩ ﻓﺨﻮﻑ ﺑﺎﻟﻘﺘﻞ ﺃﻱ‪ :‬ﱂ ﻳﺮﺗﺪ‪،‬‬
‫ﻭﻗﻠﺒﻪ ﻣﻄﻤﺌﻦ ﺑﺎﻹﳝﺎﻥ ﺃﻱ‪ :‬ﺛﺎﺑﺖ ﻋﻠﻴﻪ ﻭﺇﻥ ﻧﻄﻖ ﻟﺴﺎﻧﻪ ﻛﺮﻫﺎ ﺇﳕﺎ ﻧﻄﻖ ﺑﻪ ﻣﻦ ﺍﻟﻜﻔﺮ‪،‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٥٢‬‬
‫ﻭ)ﻣﻦ( ﻧﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ‪﴿ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺷﺮﺡ ﺑﺎﻟﻜﻔﺮ ﺻﺪﺭﺍ﴾ ﺃﻱ‪ :‬ﻓﺘﺢ ﻟﻪ ﺻﺪﺭﻩ‬
‫ﺑﺎﻟﻘﺒﻮﻝ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﰒ ﻧﺴﺦ ﻣﻦ ﺫﻟﻚ ﻭﺍﺳﺘﺜﲎ‪ :‬ﺇﻥ ﺭﺑﻚ ﻟﻠﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ ﻣﻦ ﺑﻌﺪ‬
‫ﻣﺎ ﻓﺘﻨﻮﺍ‪ ،‬ﻭﻫﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﺳﺮﺡ‪ ،‬ﻭﻋﻦ ﺁﺧﺮﻳﻦ ﻟﻴﺲ ﺫﻟﻚ ﺑﻨﺴﺦ ﻭﻻ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ﻭﺇﳕﺎ ﻳﺘﻨﺎﻭﻝ ﺍﻵﻳﺔ ﻣﻦ ﺷﺮﺡ ﺑﺎﻟﻜﻔﺮ ﺻﺪﺭﺍ ﻭﻣﺎﺕ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﱂ ﻳﺬﻛﺮ ﰲ ﺍﻵﻳﺔ‬
‫ﻟﻘﻴﺎﻡ ﺍﻟﺪﻻﻟﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺇﻻ ﻣﻦ ﺃﻛﺮﻩ﴾ ﻋﲏ ﺑﻪ ﻋﻤﺎﺭ ﺑﻦ ﻳﺎﺳﺮ ﻭﻣﻦ ﻛﻔﺮ )ﻣﻦ( ﰲ‬
‫ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﻜﺎﺫﺑﲔ ﻭﻗﻴﻞ‪ :‬ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﳏﺬﻭﻓﺎ ﻗﺪ ﻛﻔﻰ ﻣﻨﻪ‬
‫ﺟﻮﺍﺏ )ﻣﻦ( ﺍﻟﺜﺎﱐ ﻭﻫﻮ ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺷﺮﺡ ﻓﻌﻠﻴﻪ ﻏﻀﺐ ﻣﻦ ﺍﷲ ﻣﻦ ﻣﺒﺘﺪﺃ ﻭ)ﻓﻌﻠﻴﻪ(‬
‫ﺍﳋﱪ‪ ،‬ﺫﻟﻚ ﺑﺄ‪‬ﻢ ﺍﺳﺘﺤﺒﻮﺍ‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ﺃﺣﺐ ﺇﻟﻴﻬﻢ ﻣﻦ ﺍﻵﺧﺮﺓ ﺍﻟﺒﺎﻗﻴﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ‪‬ﻫ ‪‬ﻢ‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺳ ‪‬ﻤ ِﻌ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﺑﺼ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻭﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻃ‪‬ﺒ ‪‬ﻊ ﺍ ُ‬
‫﴿ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻚ ِﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﻫ‪‬ﺎ ‪‬ﺟﺮ‪‬ﻭﺍ‬
‫ﺍﹾﻟﻐ‪‬ﺎ ِﻓﻠﹸﻮ ﹶﻥ ‪ Ò‬ﹶﻻ ‪‬ﺟ ‪‬ﺮ ‪‬ﻡ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﺨ‪‬ﺎ ِﺳﺮ‪‬ﻭ ﹶﻥ ‪ Ò‬ﹸﺛ ‪‬ﻢ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪﻫ‪‬ﺎ ﹶﻟ ‪‬ﻐﻔﹸﻮﺭ‪ ‬ﺭﺣِﻴﻢ‪ Ò ‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ ﹾﺄﺗِﻲ‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻣ‪‬ﺎ ﻓﹸِﺘﻨ‪‬ﻮﺍ ﹸﺛ ‪‬ﻢ ﺟ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ‪‬ﻭ ‪‬‬
‫ﻥ﴾‬
‫‪‬ﻳ ﹾﻈ ﹶﻠﻤ‪‬ﻮ ﹶ‬ ‫ﺖ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ‬
‫ﺲ ﻣ‪‬ﺎ ‪‬ﻋ ِﻤ ﹶﻠ ‪‬‬
‫ﺴﻬ‪‬ﺎ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﻓﱠﻰ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﺲ ‪‬ﺗﺠ‪‬ﺎ ِﺩﻝﹸ ﻋ‪‬ﻦ ‪‬ﻧ ﹾﻔ ِ‬
‫ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫]ﺍﻵﻳﺎﺕ‪.[١١١-١٠٨ :‬‬
‫﴿ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟﻐ‪‬ﺎ ِﻓﻠﹸﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﺫﻭﻭ ﻏﻔﻠﺔ ﻋﻦ ﺍﳊﻖ ﻭﻋﻤﺎ ﺃﻋﺪ ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﻣﻦ‬
‫ﻚ ﻣِﻦ‬
‫ﺻ‪‬ﺒﺮ‪‬ﻭﺍ﴾ ﺃﻱ‪ :‬ﻋﻠﻰ ﺷﺪﺓ ﺍﻟﺒﺄﺱ ﻭﺍﻟﺒﺄﺳﺎﺀ‪ِ﴿ ،‬ﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺟ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ‪‬ﻭ ‪‬‬
‫‪‬ﺑ ‪‬ﻌ ِﺪﻫ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻣﻦ ﺑﻌﺪ ﺗﻠﻚ ﺍﻟﻔﻌﻠﺔ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﻓﺘﻨﻮﺍ﴾ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ ﻭﺍﻟﺘﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﻀﻢ ﺍﻟﻔﺎﺀ ﻭﻛﺴﺮ ﺍﻟﺘﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻓﻌﻠﻰ ﺃﻥ ﺍﳌﻌﲎ ﰒ ﺇﻥ ﺭﺑﻚ ﻟﻠﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ‬
‫ﻣﺴﻠﻤﲔ ﺑﻌﺪﻣﺎ ﻋﺬﺑﻮﺍ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻀﻢ ﻓﺎﳌﻌﲎ ﰒ ﺇﻥ ﺭﺑﻚ ﻟﻠﺬﻳﻦ ﻫﺎﺟﺮﻭﺍ ﻣﻦ‬
‫ﺍﳌﺴﻠﻤﲔ ﺑﻌﺪﻣﺎ ﻋﺬﺑﻮﺍ ﻳﺮﺍﺩ ﺑﻪ ﻋﻤﺎﺭ ﻭﺃﺻﺤﺎﺑﻪ‪﴿ ،‬ﻳﻮﻡ ﺗﺄﰐ ﻛﻞ ﻧﻔﺲ﴾ ﺃﻱ‪ :‬ﻳﺄﰐ ﻛﻞ‬
‫ﺇﻧﺴﺎﻥ ﳚﺎﺩﻝ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻭ)ﻳﻮﻡ( ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﻭﺍﺫﻛﺮ ﻳﻮﻡ ﺗﺄﰐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻣﻌﲎ ﺇﻥ‬
‫ﺭﺑﻚ ﻣﻦ ﺑﻌﺪﻫﺎ‪ ،‬ﻳﻮﻡ ﻳﺄﰐ‪ ،‬ﻭﺃﻧﺚ ﻛﻞ ﻟﺘﺄﻧﻴﺚ ﻣﺎ ﺃﺿﻴﻒ ﺇﻟﻴﻪ‪ ،‬ﺇﺫ ﻫﻮ ﻣﻌﺘﻤﺪ ﺍﳌﻌﲎ‪،‬‬
‫ﻭﻳﺮﻭﻯ ﻋﻦ ﺍﳊﺴﻦ‪ :‬ﺃﻥ ﺟﻬﻨﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﺘﺰﻓﺮ ﺯﻓﺮﺓ ﳜﺮ ﻣﻨﻬﺎ ﻛﻞ ﻣﻠﻚ ﻭﺻﺪﻳﻖ‬
‫ﻭﻧﱯ ﻭﺷﻬﻴﺪ ﺟﺎﺛﻴﺎ ﻋﻠﻰ ﺭﻛﺒﺘﻪ ﺣﱴ ﻳﻘﻮﻝ ﺇﺑﺮﺍﻫﻴﻢ‪ :‬ﺭﺏ ﻧﻔﺴﻲ ﻻ ﺃﺳﺄﻟﻚ ﺍﻟﻴﻮﻡ ﻏﲑﻫﺎ‪،‬‬
‫‪١٥٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫﴿ﻭﺗﻮﰱ ﻛﻞ ﻧﻔﺲ﴾‪ ،‬ﺃﻱ ﲡﺎﺯﻯ ﻋﻠﻰ ﻋﻤﻠﻬﺎ ﺃﻭﰱ ﺟﺰﺍﺀ‪ ،‬ﻭﻫﻢ ﻻ ﻳﻈﻠﻤﻮﻥ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺰﺍﺩ‬
‫‪‬ﻢ ﻣﻦ ﺇﺳﺎﺀﺓ ﺍﳌﺴﻲﺀ ﻭﻻ ﻳﻨﻘﺺ ﻣﻦ ﺇﺣﺴﺎﻥ ﺍﶈﺴﻦ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ ﺁ ِﻣ‪‬ﻨ ﹰﺔ ‪‬ﻣ ﹾﻄ ‪‬ﻤِﺌ‪‬ﻨ ﹰﺔ ‪‬ﻳ ﹾﺄﺗِﻴﻬ‪‬ﺎ ِﺭ ‪‬ﺯ ﹸﻗﻬ‪‬ﺎ ‪‬ﺭ ﹶﻏﺪ‪‬ﺍ ﻣ‪‬ﻦ ﹸﻛ ﱢﻞ ‪‬ﻣﻜﹶﺎ ٍﻥ‬
‫ﻼ ﹶﻗ ‪‬ﺮ‪‬ﻳ ﹰﺔ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫ﷲ ‪‬ﻣﹶﺜ ﹰ‬
‫ﺏﺍ ُ‬
‫ﺿ ‪‬ﺮ ‪‬‬
‫﴿ ‪‬ﻭ ‪‬‬
‫‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ‬ ‫‪Ò‬‬ ‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ‬
‫ﻑ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬‬
‫ﺨ ‪‬ﻮ ِ‬
‫ﻉ ﻭ‪‬ﺍﹾﻟ ‪‬‬
‫ﺱ ﺍﹾﻟﺠ‪‬ﻮ ِ‬
‫ﷲ ِﻟﺒ‪‬ﺎ ‪‬‬
‫ﷲ ﹶﻓﹶﺄﺫﹶﺍ ﹶﻗﻬ‪‬ﺎ ﺍ ُ‬
‫ﺕ ِﺑﹶﺄ‪‬ﻧﻌ‪ِ ‬ﻢ ﺍ ِ‬
‫ﹶﻓ ﹶﻜ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﺏ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻇﹶﺎِﻟﻤ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹶﻓﻜﹸﻠﹸﻮﺍ ِﻣﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹶﻗﻜﹸﻢ‪‬‬
‫ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭﺳ‪‬ﻮﻝﹲ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ﹶﻜ ﱠﺬﺑ‪‬ﻮ ‪‬ﻩ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﺬ ‪‬ﻫ ‪‬ﻢ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ‪‬‬ ‫‪Ò‬‬ ‫ﷲ ﺇِﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ‪‬ﺗ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ‬
‫ﺖﺍِ‬
‫ﻼ ﹰﻻ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺷ ﹸﻜﺮ‪‬ﻭﺍ ِﻧ ‪‬ﻌ ‪‬ﻤ ‪‬‬
‫ﷲ ‪‬ﺣ ﹶ‬
‫ﺍُ‬
‫ﻍ ‪‬ﻭ ﹶﻻ ﻋ‪‬ﺎ ٍﺩ‬
‫ﺿ ﹸﻄ ‪‬ﺮ ﹶﻏ ‪‬ﻴ ‪‬ﺮ ﺑ‪‬ﺎ ٍ‬
‫ﷲ ِﺑ ِﻪ ﹶﻓ ‪‬ﻤ ِﻦ ﺍ ‪‬‬
‫ﺤ ‪‬ﻢ ﺍﹾﻟﺨِﻨـﺰﻳ ِﺮ ‪‬ﻭﻣ‪‬ﺎ ﹸﺃ ِﻫ ﱠﻞ ِﻟ ‪‬ﻐ ‪‬ﻴ ِﺮ ﺍ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ ‪‬ﻴ‪‬ﺘ ﹶﺔ ﻭ‪‬ﺍﻟ ‪‬ﺪ ‪‬ﻡ ‪‬ﻭﹶﻟ ‪‬‬
‫ﷲ ﹶﻏﻔﹸﻮﺭ‪ ‬ﺭﺣِﻴﻢ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[١١٥-١١٢ :‬‬
‫ﹶﻓِﺈ ﱠﻥ ﺍ َ‬
‫﴿ﺁﻣﻨﺔ﴾ ﺫﺍﺕ ﺃﻣﻦ ﻳﻌﲏ ﻣﻜﺔ‪ ،‬ﻻ ﻳﻐﺎﺭ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﺗﻔﻌﻞ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬
‫ﻳﺘﻐﺎﻭﺭﻭﻥ‪﴿ ،‬ﻣﻄﻤﺌﻨﺔ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﺗﻨﺘﻘﻞ ﻛﻤﺎ ﻳﻨﺘﺠﻊ ﺍﻟﻌﺮﺏ ﻟﻠﺨﺼﺐ ﺑﺎﻟﻨﻘﻠﺔ ﻣﻦ ﻣﻜﺎﻥ‬
‫ﺇﱃ ﻣﻜﺎﻥ‪ ،‬ﻭﰲ ﻭﺍﺣﺪ ﺍﻷﻧﻌﻢ ﺛﻼﺛﺔ ﺃﻗﻮﺍﻝ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﻧ ‪‬ﻌ ‪‬ﻤﺔ ﻭﺃ‪‬ﻧ ‪‬ﻌﻢ‪ ،‬ﻛﺸﺪﺓ ﻭﺃﺷﺪ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪:‬‬
‫ِﻧ ‪‬ﻌ ‪‬ﻢ ﻭﺃ‪‬ﻧﻌ ‪‬ﻢ‪ ،‬ﻛﻮﺩ ﻭﺃﻭﺩ‪ ،‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﻧﻌﻤﺎﻥ ﻭﺃﻧﻌﻢ‪ ،‬ﻛﺒﺎﺳﺎﺀ ﻭﺃﺑﺆﺱ‪﴿ ،‬ﻓﺄﺫﺍﻗﻬﺎ ﺍﷲ ﻟﺒﺎﺱ‬
‫ﺍﳉﻮﻉ﴾‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺇ‪‬ﻢ ﺍﺑﺘﻠﻮﺍ ﺑﺎﳉﻮﻉ ﺳﺒﻊ ﺳﻨﲔ‪ ،‬ﺣﱴ ﺃﻛﻠﻮﺍ ﺍﻟﻌﻈﺎﻡ ﺍﶈﺮﻣﺔ ﻭﺍﳉﻴﻒ‪،‬‬
‫﴿ﻭﺍﳋﻮﻑ﴾ ﻣﻦ ﺑﻌﻮﺙ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﺳﺮﺍﻳﺎﻩ‪ ،‬ﻭﺃﺻﻞ ﺍﻟﺬﻭﺍﻕ ﺑﺎﻟﻔﻢ‪ ،‬ﻭﻳﻀﻊ ﻣﻮﺿﻊ‬
‫ﺍﻻﺑﺘﻼﺀ ﺍﺳﺘﻌﺎﺭﺓ؛ ﻷﻧﻪ ﳚﺪ ﺫﻟﻚ ﻭﺟﺪﺍﻥ ﺍﻟﺬﺍﺋﻖ‪ ،‬ﻭﺫﻛﺮ ﻟﺒﺎﺱ ﺍﳉﻮﻉ؛ ﻷﻧﻪ ﻳﻈﻬﺮ ﻋﻠﻴﻬﻢ‬
‫ﺼ‪‬ﻨﻌ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪:‬‬‫ﻣﻦ ﺍﳍﺰﺍﻝ ﻭﺷﺤﻮﺏ ﺍﻟﻠﻮﻥ ﻭﺳﻮﺀ ﺍﳊﺎﻝ ﻣﺎ ﻫﻮ ﻛﺎﻟﻠﺒﺎﺱ‪ِ﴿ ،‬ﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ‪‬‬
‫ﺑﺼﻨﻴﻌﻬﻢ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺟﺎﺯ ﻳﺼﻨﻌﻮﻥ ﻛﺄﻥ ﺍﳌﻌﲎ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ‪﴿ ،‬ﻭﻟﻘﺪ ﺟﺎﺀﻫﻢ﴾ ﺃﻱ‪:‬‬
‫ﷲ﴾ ﺃﻱ‪ :‬ﺃﻋﻄﺎﻛﻤﻮﻩ‪،‬‬ ‫ﺃﻫﻞ ﻣﻜﺔ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻋﺬﺍﺏ ﺍﻟﺴﻴﻒ ﻭﺍﻟﻘﺘﻞ‪ ﴿ ،‬ﹶﻓﻜﹸﻠﹸﻮﺍ ِﻣﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹶﻗﻜﹸﻢ‪ ‬ﺍ ُ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﻌﲏ ﻣﻦ ﺍﻟﻐﻨﺎﺋﻢ ﻭﺍﺷﻜﺮﻭﺍ ﻧﻌﻢ ﺍﷲ ﺑﺎﻟﺮﺯﻕ ﺍﳊﻼﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻹﺳﻼﻡ‪﴿ ،‬ﹶﻓ ‪‬ﻤ ِﻦ‬
‫ﻍ﴾ ﺃﻱ‪ :‬ﺑﺎﻏ‪‬ﻴﺎ ﻋﻠﻰ ﺇﻣﺎﻡ ﻭﻻ ﻋﺎﺩ‪‬ﻳﺎ ﻋﻠﻰ ﺃﻣﺘﻪ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻏﻔﻮﺭ ﺭﺣﻴﻢ ﺩﻝ‬ ‫ﺿ ﹸﻄ ‪‬ﺮ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﺑ‪‬ﺎ ٍ‬
‫ﺍ ‪‬‬
‫ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻌﺎﻗﺒﻪ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٥٤‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﷲ‬
‫ﻼﻝﹲ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ‪‬ﺣﺮ‪‬ﺍﻡ‪ ‬ﱢﻟ‪‬ﺘ ﹾﻔ‪‬ﺘﺮ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺏ ‪‬ﻫﺬﹶﺍ ‪‬ﺣ ﹶ‬
‫ﺴ‪‬ﻨﺘ‪‬ﻜﹸﻢ‪ ‬ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﺼﻒ‪ ‬ﹶﺃﹾﻟ ِ‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗﻘﹸﻮﻟﹸﻮﺍ ِﻟﻤ‪‬ﺎ ‪‬ﺗ ِ‬
‫‪Ò‬‬ ‫ﺏ ﹶﻻ ‪‬ﻳ ﹾﻔِﻠﺤ‪‬ﻮ ﹶﻥ ‪‬ﻣﺘ‪‬ﺎﻉ‪ ‬ﹶﻗﻠِﻴﻞﹲ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﹶﺃﻟِﻴﻢ‪‬‬
‫ﷲ ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﺏ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ﹾﻔ‪‬ﺘﺮ‪‬ﻭ ﹶﻥ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺍﹾﻟ ﹶﻜ ِﺬ ‪‬‬
‫ﺴﻬ‪ ‬ﻢ‬
‫ﻚ ﻣِﻦ ﹶﻗ‪‬ﺒﻞﹸ ‪‬ﻭﻣ‪‬ﺎ ﹶﻇﹶﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﹶﻟﻜِﻦ ﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﺃ‪‬ﻧﻔﹸ ‪‬‬
‫ﺼﻨ‪‬ﺎ ‪‬ﻋﹶﻠ‪‬ﻴ ‪‬‬
‫ﺼ ‪‬‬
‫‪‬ﻭ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﺎﺩ‪‬ﻭﺍ ‪‬ﺣ ‪‬ﺮ ‪‬ﻣﻨ‪‬ﺎ ﻣ‪‬ﺎ ﹶﻗ ‪‬‬
‫ﺻﹶﻠﺤ‪‬ﻮﺍ ِﺇ ﱠﻥ‬
‫ﻚ ‪‬ﻭﹶﺃ ‪‬‬
‫ﺠﻬ‪‬ﺎﹶﻟ ٍﺔ ﹸﺛ ‪‬ﻢ ﺗ‪‬ﺎﺑ‪‬ﻮﺍ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﹶﺫِﻟ ‪‬‬
‫ﻚ ِﻟﱠﻠﺬِﻳ ‪‬ﻦ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺴ‪‬ﻮ َﺀ ِﺑ ‪‬‬
‫‪‬ﻳ ﹾﻈِﻠﻤ‪‬ﻮ ﹶﻥ ‪ Ò‬ﹸﺛ ‪‬ﻢ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪﻫ‪‬ﺎ ﹶﻟ ‪‬ﻐﻔﹸﻮﺭ‪ ‬ﺭﺣِﻴﻢ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[١١٩-١١٦:‬‬
‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫﴿ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﳌﺎ ﺗﺼﻒ﴾ )ﻣﺎ( ﲟﻌﲎ ﺍﳌﺼﺪﺭ‪ ،‬ﻭ)ﺍﻟﻜﺬﺏ( ﻣﻨﺼﻮﺏ؛ ﻷﻧﻪ ﻣﻔﻌﻮﻝ‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﻻ ﺗﻘﻮﻟﻮﺍ ﻟﻮﺻﻒ ﺃﻟﺴﻨﺘﻜﻢ ﺍﻟﻜﺬﺏ ﻫﺬﺍ ﺣﻼﻝ ﻭﻫﺬﺍ ﺣﺮﺍﻡ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ‬
‫ﻗﻮﳍﻢ‪ :‬ﻣﺎ ﰲ ﺑﻄﻮﻥ ﻫﺬﻩ ﺍﻷﻧﻌﺎﻡ ﺧﺎﻟﺼﺔ ﻟﺬﻛﻮﺭﻧﺎ ﻭﳏﺮﻡ ﻋﻠﻰ ﺃﺯﻭﺍﺟﻨﺎ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ‬
‫ﺃﻗﺎﻭﻳﻠﻬﻢ‪ ،‬ﻟﺘﻔﺘﺮﻭﺍ ﻋﻠﻰ ﺍﷲ ﺍﻟﻜﺬﺏ ﻓﻴﻤﺎ ﺗﻘﻮﻟﻮﻧﻪ‪ ،‬ﻣﺘﺎﻉ ﻗﻠﻴﻞ ﺃﻱ‪ :‬ﻣﺘﻌﻨﺎﻫﻢ ‪‬ﺬﺍ ﺍﻟﺬﻱ‬
‫ﺏ﴾ ﻭﺿﻢ ﺍﻟﻜﺎﻑ ﻭﺍﻟﺪﺍﻝ ﺟﻌﻠﻪ ﻧﻌﺘﺎ ﻟﻸﻟﺴﻨﺔ‪...‬‬ ‫ﻓﻌﻠﻮﻩ ﻣﺘﺎﻉ ﻗﻠﻴﻞ‪ ،‬ﻭﻣﻦ ﺭﻓﻊ ﴿ﺍﻟ ﹸﻜ ﹸﺬ ‪‬‬
‫ﺏ﴾ ﺑﺎﳋﻔﺾ ﻭﻓﺘﺢ ﺍﻟﻜﺎﻑ ﺟﻌﻠﻪ ﻧﻌﺘﺎ ﻟـ )ﻣﺎ( ﺃﻭ‬ ‫ﻭﻗﺮﺃ ﺍﳊﺴﻦ ﻭﻃﻠﺤﺔ ﻭﻣﻌﻤﺮ ﴿ﺍﻟ ﹶﻜ ِﺬ ِ‬
‫ﺑﺪﻻ ﻣﻨﻬﺎ ﻭﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻫﺎﺩﻭﺍ ﺃﻱ‪ :‬ﺍﻟﻴﻬﻮﺩ ﺣﺮﻣﻨﺎ ﻣﺎ ﻗﺼﺼﻨﺎ ﺃﻱ‪ :‬ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻷﻧﻌﺎﻡ‪﴿ ،‬ﰒ ﺇﻥ ﺭﺑﻚ ﻟﻠﺬﻳﻦ ﻋﻤﻠﻮﺍ ﺍﻟﺴﻮﺀ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻮ ﺍﻟﺸﺮﻙ ﻗﺒﻞ ﺍﳌﻌﺮﻓﺔ‬
‫ﺑﺎﷲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻛﻞ ﻋﺎﻣﻞ ﲟﻌﺼﻴﺔ ﺍﷲ ﺟﺎﻫﻞ ﺣﲔ ﻳﻌﻤﻠﻬﺎ‪﴿ ،‬ﰒ ﺗﺎﺑﻮﺍ﴾ ﺃﻱ‪:‬‬
‫ﺃﻗﻠﻌﻮﺍ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ‪ Ò‬ﺷ‪‬ﺎ ِﻛﺮ‪‬ﺍ ﻷ‪‬ﻧﻌ‪ِ ‬ﻤ ِﻪ‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﷲ ‪‬ﺣﻨِﻴﻔﹰﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻚ‪ِ ‬ﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬‬
‫﴿ِﺇ ﱠﻥ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ﹸﺃ ‪‬ﻣ ﹰﺔ ﻗﹶﺎِﻧﺘ‪‬ﺎ ِ‬
‫ﺴ‪‬ﻨ ﹰﺔ ‪‬ﻭِﺇ‪‬ﻧﻪ‪ ‬ﻓِﻲ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﻟ ِﻤ ‪‬ﻦ‬
‫ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ﻓِﻲ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﺣ ‪‬‬ ‫‪Ò‬‬ ‫ﺴ‪‬ﺘﻘِﻴ ٍﻢ‬
‫ﻁ ‪‬ﻣ ‪‬‬
‫ﺻﺮ‪‬ﺍ ٍ‬
‫ﺍ ‪‬ﺟ‪‬ﺘﺒ‪‬ﺎ ‪‬ﻩ ‪‬ﻭ ‪‬ﻫﺪ‪‬ﺍ ‪‬ﻩ ِﺇﻟﹶﻰ ِ‬
‫‪Ò‬‬ ‫ﲔ‬
‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﻚ ﹶﺃ ِﻥ ﺍ‪‬ﺗِﺒ ‪‬ﻊ ِﻣﱠﻠ ﹶﺔ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺣﻨِﻴﻔﹰﺎ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪ ‬‬
‫ﲔ ‪ Ò‬ﹸﺛ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺤ‪‬‬
‫ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺤﻜﹸﻢ‪ ‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﻓِﻴﻤ‪‬ﺎ‬
‫ﻚ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﺖ ‪‬ﻋﻠﹶﻰ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﺧ‪‬ﺘ ﹶﻠﻔﹸﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻭِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺴ ‪‬ﺒ ‪‬‬
‫ِﺇ‪‬ﻧﻤ‪‬ﺎ ﺟ‪ِ ‬ﻌ ﹶﻞ ﺍﻟ ‪‬‬
‫ﺨ‪‬ﺘ ِﻠﻔﹸﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١٢٤-١٢٠ :‬‬
‫ﻛﹶﺎﻧ‪‬ﻮﺍ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬‬
‫﴿ﻛﺎﻥ ﺃﻣﺔ﴾ ﺃﻱ‪ :‬ﻣﻌﻠ ‪‬ﻤﺎ ﻟﻠﺨﲑ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻛﺎﻥ ﻣﺆﻣﻨﺎ ﻭﺣﺪﻩ‬
‫‪١٥٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺍﻟﻨﺎﺱ ﻛﻔﺎﺭ ﻛﻠﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﻌﻞ ﺃﻣﺔ ﻟﻘﻴﺎﻡ ﺍﻷﻣﺔ ﺑﻪ‪ ،‬ﻗﺎﻧ‪‬ﺘﺎ ﷲ ﻣﻄﻴ ‪‬ﻌﺎ ﻟﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ‬
‫ﻭﺍﻟﺬﻱ ﻳﺪﺍﻭﻡ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﷲ‪﴿ ،‬ﺣﻨﻴﻔﺎ﴾ ﺃﻱ‪ :‬ﻣﺎﺋﻼ ﺇﱃ ﺍﻹﺳﻼﻡ ﻏﲑ ﺯﺍﺋﻞ ﻋﻨﻪ ﻭﻗﻴﻞ‪:‬‬
‫ﺃﺧﺬ ﺑﺎﳋﺘﺎﻧﺔ‪ ،‬ﻭﱂ ﻳﻚ ﻣﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﳚﻌﻠﻮﻥ ﷲ ﺷﺮﻳﻜﺎ‪ ،‬ﺷﺎﻛﺮﺍ ﻷﻧﻌﻤﻪ‪ ،‬ﺃﻱ‬
‫ﻟﻨﻌﻤﺎﺀ ﺍﷲ ﻋﻠﻴﻪ ﻓﻴﻤﺎ ﺃﺗﺎﻩ‪.‬‬
‫ﻭ﴿ﺣﻨﻴﻔﺎ﴾ ﺣﺎﻝ ﻣﻦ ﺍﳌﻀﻤﺮ ﺍﳌﺮﻓﻮﻉ ﰲ ﺍﺗﺒﻊ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻻ ﻣﻦ‬
‫ﺇﺑﺮﺍﻫﻴﻢ؛ ﻷﻧﻪ ﻣﻀﺎﻑ ﺇﻟﻴﻪ‪﴿ .‬ﻭﺁﺗﻴﻨﺎﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔ﴾ ﺃﻱ‪ :‬ﻧﺒﻮﺓ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﻭﻋﻦ‬
‫ﻗﺘﺎﺩﺓ ﺗﻨﻮﻳﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﺬﻛﺮﻩ ﺣﱴ ﻟﻴﺲ ﺃﺣﺪ ﻣﻦ ﺃﻫﻞ ﺩﻳﻦ ﺇﻻ ﻭﻫﻮ ﻳﺘﻮﻻﻩ ﻭﻳﺮﺿﺎﻩ‪،‬‬
‫ﲔ﴾ ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ ﺍﳉﻨﺔ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺗﺮﻏﻴﺐ ﰲ‬ ‫ﺤ‪‬‬
‫﴿ ‪‬ﻭِﺇ‪‬ﻧﻪ‪ ‬ﻓِﻲ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﻟ ِﻤ ‪‬ﻦ ﺍﻟﺼ‪‬ﺎِﻟ ِ‬
‫ﺍﻟﺼﻼﺡ ﻟﻴﻜﻮﻥ ﺻﺎﺣﺒﻪ ﰲ ﺟﻨﺒﻪ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﻣﺪﺡ ﻟﻪ ﺇﺫ ﺷﺮﻓﺖ ﲨﻠﺔ ﻫﻮ ﻣﻨﻬﺎ‪ ،‬ﺇﳕﺎ‬
‫ﺟﻌﻞ ﺍﻟﺴﺒﺖ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺒﲑ ﻗﺎﻝ‪ ،‬ﺑﺎﺳﺘﺤﻼﳍﻢ ﺇﻳﺎﻩ‪ ،‬ﻭﻋﻦ‬
‫ﳎﺎﻫﺪ‪ :‬ﺃﺭﺍﺩﻭﺍ ﺍﳉﻤﻌﺔ ﻓﺠﻌﻠﻮﺍ ﺍﻟﺴﺒﺖ ﻣﻜﺎﻧﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺍﻟﻜﻼﻡ ﻳﺪﻝ ﻋﻠﻰ ﺃ‪‬ﻢ‬
‫ﺃﻟﺰﻣﻮﻩ ﺃﻣﺪ ﻧﺒﻮﺓ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺟﺎﺀ ﰲ ﺍﻟﺘﻔﺴﲑ ﺃﻧﻪ ﺣﺮﻣﻪ ﺑﻌﻀﻬﻢ ﻭﺃﺣﻠﻪ‬
‫ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﻴﻤﺎ ﻛﺎﻧﻮﺍ ﻓﻴﻪ ﳜﺘﻠﻔﻮﻥ﴾‪ ،‬ﺃﻱ ﻳﺘﻨﺎﺯﻋﻮﻥ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴ‪‬ﻨ ِﺔ ‪‬ﻭﺟ‪‬ﺎ ِﺩﹾﻟ ‪‬ﻬ ‪‬ﻢ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ‪‬ﻲ‬
‫ﺤ‪‬‬‫ﺤ ﹾﻜ ‪‬ﻤ ِﺔ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻮ ِﻋ ﹶﻈ ِﺔ ﺍﹾﻟ ‪‬‬
‫ﻚ ﺑِﺎﹾﻟ ِ‬
‫ﻉ ِﺇﻟﹶﻰ ‪‬ﺳﺒِﻴ ِﻞ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫﴿ﺍ ‪‬ﺩ ‪‬‬
‫ﺿ ﱠﻞ ﻋ‪‬ﻦ ‪‬ﺳﺒِﻴ ِﻠ ِﻪ ‪‬ﻭﻫ‪ ‬ﻮ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ ‬ﺑِﺎﹾﻟ ‪‬ﻤ ‪‬ﻬ‪‬ﺘﺪِﻳ ‪‬ﻦ ‪ Ò‬ﻭِﺇ ﹾﻥ ﻋ‪‬ﺎ ﹶﻗ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ‬
‫ﻚ ﻫ‪ ‬ﻮ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑ ‪‬ﻤ ‪‬ﻦ ‪‬‬
‫ﺴﻦ‪ِ ‬ﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺻ ‪‬ﺒﺮ‪ ‬ﻙ‬
‫ﺻِﺒ ‪‬ﺮ ‪‬ﻭﻣ‪‬ﺎ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﹶﻟﻬ‪ ‬ﻮ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻟﱢﻠﺼ‪‬ﺎﺑِﺮﻳ ‪‬ﻦ ‪ Ò‬ﻭ‪‬ﺍ ‪‬‬
‫ﹶﻓﻌ‪‬ﺎ ِﻗﺒ‪‬ﻮﺍ ِﺑ ِﻤ ﹾﺜ ِﻞ ﻣ‪‬ﺎ ﻋ‪‬ﻮ ِﻗ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭﹶﻟِﺌ ‪‬ﻦ ‪‬‬
‫ﷲ ‪‬ﻣ ‪‬ﻊ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ‬
‫ﺿ ‪‬ﻴ ٍﻖ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ ‪‬ﻤ ﹸﻜﺮ‪‬ﻭ ﹶﻥ ِﺇ ﱠﻥ ﺍ َ‬
‫ﺤ ‪‬ﺰ ﹾﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗﻚ‪ ‬ﻓِﻲ ‪‬‬
‫ﷲ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ِﺇ ﱠﻻ ﺑِﺎ ِ‬
‫ﺴﻨ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[١٢٨-١٢٥ :‬‬
‫ﺤِ‬‫ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻫ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫﴿ﺍﺩﻉ ﺇﱃ ﺳﺒﻴﻞ ﺭﺑﻚ﴾ ﺃﻱ‪ :‬ﺇﱃ ﺩﻳﻦ ﺭﺑﻚ‪ ،‬ﻭ﴿ﺍﳊﻜﻤﺔ﴾‪﴿ :‬ﺍﻟﻨﺒﻮﺓ﴾‪،‬‬
‫﴿ﻭﺍﳌﻮﻋﻈﺔ﴾ ﺍﳊﺴﻨﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﻮﻝ ﴿ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ‪ ،‬ﻭﺫﻫﺐ ﻗﻮﻡ ﺇﱃ ﺃ‪‬ﺎ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﳏﻜﻤﺔ‪ ،‬ﻷ‪‬ﺎ ﺇﳕﺎ ﻭﺇﻥ‬
‫ﲡﺎﺩﳍﻢ ﻏﲑ ﻓﻆ ﻭﻻ ﻏﻠﻴﻆ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺫﻟﻚ ﻻ ﻳﻨﺎﰲ ﺁﻳﺔ ﺍﻟﺴﻴﻒ‪ ﴿ ،‬ﻭِﺇ ﹾﻥ ﻋ‪‬ﺎ ﹶﻗ ‪‬ﺒ‪‬ﺘ ‪‬ﻢ﴾ ﺃﻱ‪:‬‬
‫ﻗﺎﺑﻠﺘﻢ ﻋﻠﻰ ﺻﻨﻊ ﻭﻗﻊ ﻣﻦ ﺃﻋﺪﺍﺋﻜﻢ‪ ،‬ﻓﻘﺎﺑﻠﻮﺍ ﻣﺜﻞ ﻣﺎ ﺻﻨﻌﻮﺍ ﺑﻜﻢ‪ ،‬ﻭﲰﻰ ﺍﻷﻭﻝ ﻋﻘﻮﺑﺔ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬ ‫‪١٥٦‬‬
‫ﻭﺇﳕﺎ ﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﺜﺎﱐ‪ ،‬ﻻﺯﺩﻭﺍﺝ ﺍﻟﻜﻼﻡ؛ ﻭﻷﻥ ﺍﳉﻨﺴﲔ ﰲ ﺍﻟﻔﻌﻞ ﲟﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﺫﻛﺮ ﺃﻧﻪ‬
‫ﳌﺎ ﻛﺎﻥ ﻳﻮﻡ ﹸﺃﺣ‪‬ﺪ ﻣﺜﻞ ﺍﳌﺸﺮﻛﻮﻥ ﺑﻘﺘﻠﻰ ﺍﳌﺴﻠﻤﲔ ﻓﻮﻗﻒ ﺭﺳﻮﻝ ﺍﷲ ‪‬ﻋﻠﻰ ﲪﺰﺓ ﻭﻗﺪ‬
‫‪‬ﻣﺜﹼﻞ ﺑﻪ ﻓﻘﺎﻝ‪ :‬ﺃﻣﺎ ﻭﺍﻟﺬﻱ ﺃﺣﻠﻒ ﺑﻪ ﻷﻣﺜﻠﻦ ﺑﺴﺒﻌﲔ ﻣﻜﺎﻧﻚ ﻓﻨـﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓ ﹼﻜ ﹶﻔ ‪‬ﺮ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻋﻦ ﳝﻴﻨﻪ‪ ،‬ﻭﻛﻒ ﻋﻤﺎ ﺃﺭﺍﺩ‪ ،‬ﺣﻜﻲ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻧﻪ ﻣﻨﺴﻮﺥ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪،‬‬
‫ﷲ﴾‪ ،‬ﻭﻋﻦ‬ ‫ﺻ ‪‬ﺒﺮ‪ ‬ﻙ ِﺇ ﱠﻻ ﺑِﺎ ِ‬
‫ﺻِﺒ ‪‬ﺮ ‪‬ﻭﻣ‪‬ﺎ ‪‬‬
‫ﻭﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ‪ :‬ﺃﻧﻪ ﻣﻨﺴﻮﺥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭ‪‬ﺍ ‪‬‬
‫ﳎﺎﻫﺪ ﻭﺍﺑﻦ ﺳﲑﻳﻦ‪ :‬ﺃﻧﻪ ﻏﲑ ﻣﻨﺴﻮﺥ ﻭﻫﻮ ﺍﻷﺷﺒﻪ؛ ﻷﻧﻪ ﱂ ﻳﺄﻣﺮﻫﻢ ﺑﺎﻟﻌﻘﻮﺑﺔ ﻓﻴﻨﺴﺨﻪ‬
‫ﺑﺎﻟﺼﱪ‪ ،‬ﻭﻻ ﻫﻮ ﻣﻨﺎﻑ ﻵﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻟﺌﻦ ﺻﱪﰎ ﳍﻮ ﺧﲑ ﻟﻠﺼﺎﺑﺮﻳﻦ‪ ،‬ﻫﻮ ﻣﺜﻞ‪﴿ :‬ﻓﻤﻦ‬
‫ﻋﻔﺎ ﻭﺃﺻﻠﺢ ﻓﺄﺟﺮﻩ ﻋﻠﻰ ﺍﷲ﴾)‪ (١‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺃﻣﺮﻩ ﺑﺎﻟﺼﱪ ﻋﺰ ‪‬ﻣﺎ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﻳﺮﻳﺪ‬
‫ﺍﺻﱪ ﻓﺈ ﹼﻥ ﺍﷲ ﺳﻴﻨﺼﺮﻙ ﻭﻳﻈﻔﺮﻙ‪﴿ ،‬ﻭﻣﺎ ﺻﱪﻙ ﺇﻻ ﺑﺎﷲ﴾ ﺃﻱ‪ :‬ﲟﻌﻮﻧﺔ ﺍﷲ‪﴿ ،‬ﻭﻻ ﲢﺰﻥ‬
‫ﻋﻠﻴﻬﻢ﴾ ﺃﻱ‪ :‬ﻋﻠﻰ ﻣﻦ ﻋﺼﺎﻙ ﻭﻻ ﻳﺘﺒﻌﻚ‪ ،‬ﻭﺩﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ‪ :‬ﳝﻜﺮﻭﻥ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺍﻟﻀﻤﲑ ﻟﻠﺸﻬﺪﺍﺀ ﺍﻟﺬﻳﻦ ﻧﺰﻝ ﻓﻴﻬﻢ‪﴿ :‬ﻭﺇﻥ ﻋﺎﻗﺒﺘﻢ﴾ ﺇﱃ ﺁﺧﺮ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﺃﻱ‪ :‬ﻻ ﲢﺰﻥ ﻋﻠﻰ‬
‫ﺖ ﻭ ‪‬ﻣ‪‬ﻴﺖ‪﴿ ،‬ﳑﺎ‬ ‫ﻗﺘﻞ ﺍﻟﻜﻔﺎﺭ ﺇﻳﺎﻫﻢ‪ ،‬ﻭﻻ ﺗﻚ ﰲ ﺿﻴﻖ‪ ،‬ﲣﻔﻴﻒ ﺿﻴﻖ ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻣﻴ ‪‬‬
‫ﳝﻜﺮﻭﻥ﴾ ﺃﻱ‪ :‬ﻣﻦ ﻣﻜﺮﻫﻢ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪ :‬ﰲ ﺿﻴﻖ ﺑﻜﺴﺮ ﺍﻟﻀﺎﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻨﻤﻞ‬
‫ﺁﻳﺔ ‪ ٧٠‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻀﺎﺩ ﻓﻔﻴﻬﻤﺎ‪ ،‬ﻓﻘﺎﻝ ﻗﻮﻡ‪ :‬ﳘﺎ ﻟﻐﺘﺎﻥ ﲟﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺁﺧﺮﻭﻥ‪ :‬ﺍﻟﻀﻴﻖ ﺑﺎﻟﻔﺘﺢ ﻣﺎ ﺿﺎﻕ ﻋﻨﻪ ﺻﺪﺭﻙ‪ ،‬ﻭﺍﻟﻀﻴﻖ ﻳﻜﻮﻥ ﰲ ﺍﻟﺬﻱ ﻳﺘﺴﻊ ﻣﺜﻞ ﺍﻟﺪﺍﺭ‬
‫ﻭﺍﻟﺜﻮﺏ ﻭﺃﺷﺒﺎﻩ ﺫﻟﻚ‪﴿ ،‬ﺇﻥ ﺍﷲ ﻣﻊ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ﴾ ﺃﻱ‪ :‬ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻫﻢ‬
‫ﳏﺴﻨﻮﻥ ﻓﻴﻤﺎ ﺍﻓﺘﺮﺽ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﺍﻟﺬﻳﻦ ﺍﺗﻘﻮﺍ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﻣﻮﺣﺪﻭﻥ‪،‬‬
‫ﻭﻣﻌﲎ ﺃﻥ ﺍﷲ ﻣﻌﻬﻢ ﺃﻱ‪ :‬ﻧﺎﺻﺮﻫﻢ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‪ :‬ﺁﻳﺔ ‪.٤٠‬‬

‫‪١٥٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺳﻮﺭﺓ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ )ﺍﻹﺳﺮﺍﺀ(‬

‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‬

‫ﺴ ِﻢ ﺍ ِ‬
‫ِﺑ ‪‬‬

‫ﺠ ِﺪ ﺍﻷ ﹾﻗﺼ‪‬ﻰ‬ ‫ﺴِ‬ ‫ﺤﺮ‪‬ﺍ ِﻡ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬‬

‫ﺠ ِﺪ ﺍﹾﻟ ‪‬‬
‫ﺴِ‬ ‫ﻼ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫﴿ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﺳﺮ‪‬ﻯ ِﺑ ‪‬ﻌ ‪‬ﺒ ِﺪ ِﻩ ﹶﻟ ‪‬ﻴ ﹰ‬
‫ﺏ‬
‫ﺼﲑ‪ Ò ‬ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﺴﻤِﻴ ‪‬ﻊ ﺍﹾﻟ‪‬ﺒ ِ‬‫ﺍﱠﻟﺬِﻱ ﺑ‪‬ﺎ ‪‬ﺭ ﹾﻛﻨ‪‬ﺎ ‪‬ﺣ ‪‬ﻮﹶﻟﻪ‪ِ ‬ﻟﻨ‪ِ ‬ﺮ‪‬ﻳﻪ‪ِ ‬ﻣ ‪‬ﻦ ﺁﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ِﺇ‪‬ﻧﻪ‪ ‬ﻫ‪ ‬ﻮ ﺍﻟ ‪‬‬
‫ﻼ ﹸﺫ ‪‬ﺭ‪‬ﻳ ﹶﺔ ‪ Ò‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ‬ ‫ﺨﺬﹸﻭﺍ ﻣِﻦ ﺩ‪‬ﻭﻧِﻲ ‪‬ﻭﻛِﻴ ﹰ‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻫﺪ‪‬ﻯ ِﻟ‪‬ﺒﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ﹶﺃ ﱠﻻ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﺡ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﺒﺪ‪‬ﺍ ‪‬ﺷﻜﹸﻮﺭ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٣-١ :‬‬ ‫ﻧ‪‬ﻮ ٍ‬
‫ﺳﺒﺤﺎﻥ ﺍﷲ ﺗﻨـﺰﻳﻪ ﷲ ﻣﻦ ﺍﻟﺴﻮﺀ‪ ،‬ﻭﻫﻮ ﻣﺮﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ‪ ،‬ﻭﺍﻧﺘﺼﺐ ﻋﻠﻰ‬
‫ﺤﺎ‪ .‬ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺇﺫﺍ ﺃﻓﺮﺩ ﻭﰲ ﺁﺧﺮﻩ‬ ‫ﺍﳌﺼﺪﺭ‪ ،‬ﻛﺄﻧﻪ ﻭﺿﻊ ﻣﻮﺿﻊ‪ :‬ﺳﺒﺤﺖ ﷲ ﺗﺴﺒﻴ ‪‬‬
‫ﺯﻳﺎﺩﺗﺎﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ ﻓﺎﻣﺘﻨﻊ ﻣﻦ ﺍﻟﺼﺮﻑ ﻟﻠﺘﻌﺮﻳﻒ ﻭﻟﻠﺰﻳﺎﺩﺗﲔ‪.‬‬
‫ﻭﺣﻜﻰ ﺳﻴﺒﻮﻳﻪ ﺃﻥ ﻣﻦ ﺍﻟﻌﺮﺏ ﻣﻦ ﻳﻨﻜﺮﻩ ﻓﻴﻘﻮﻝ‪ :‬ﺳﺒﺤﺎﻧﺎ ﺑﺎﻟﺘﻨﻮﻳﻦ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻧﺘﺼﺐ ﻋﻠﻰ ﺍﻟﻨﺪﺍﺀ ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﷲ ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ‪،‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺇﳕﺎ ﻗﻴﻞ ﻟﻴﻼ؛ ﻷﻧﻪ ﲟﻌﲎ ﺑﻌﺾ ﻟﻴﻞ ﻋﻠﻰ ﺗﻘﻠﻴﻞ ﻭﻗﺖ ﺍﻹﺳﺮﺍﺀ ﻣﻦ ﺍﳌﺴﺠﺪ‬
‫ﺍﳊﺮﺍﻡ‪.‬‬
‫ﻋﻦ ﺍﳊﺴﻦ ﻭﻗﺘﺎﺩﺓ ﻛﺎﻥ ﰲ ﻧﻔﺲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻗﻴﻞ ﻛﺎﻥ ﰲ ﺑﻴﺖ ﺃﻡ ﻫﺎﻧﺊ‪،‬‬
‫ﻭﺟﺎﺯ ﺫﻟﻚ؛ ﻷﻥ ﺍﳊﺮﻡ ﻛﻠﻪ ﻣﺴﺠﺪ‪ ،‬ﺇﱃ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﻭﻫﻮ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﻗﻴﻞ ﻟﻪ‬
‫ﺍﻷﻗﺼﻰ ﻟﺒﻌﺪ ﺍﳌﺴﺎﻓﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪﴿ ،‬ﺍﻟﺬﻱ ﺑﺎﺭﻛﻨﺎ ﺣﻮﻟﻪ﴾ ﺃﻱ‪ :‬ﺑﺎﻟﺜﻤﺎﺭ‬
‫ﻭﺍﻷ‪‬ﺎﺭ‪﴿ ،‬ﻟﻨﺮﻳﻪ ﻣﻦ ﺁﻳﺎﺗﻨﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﻌﺠﺎﺋﺐ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻋﺘﺒﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﻯ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﺣﱴ ﻭﺻﻔﻬﻢ‪﴿ ،‬ﺇﻧﻪ ﻫﻮ ﺍﻟﺴﻤﻴﻊ﴾ ﺃﻱ‪ :‬ﺍﻟﺴﺎﻣﻊ ﻗﻮﻝ ﻋﺒﺎﺩﻩ‪ ،‬ﺍﻟﺒﺼﲑ ﺑﺄﻋﻤﺎﳍﻢ‪.‬‬
‫ﻋﻦ ﺍﳊﺴﻦ ﻗﺎﻝ‪ :‬ﺻﻠﻰ ﺍﻟﻨﱯ ‪ ‬ﺍﳌﻐﺮﺏ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﻭﺳﺮﻯ ﺇﱃ ﺑﻴﺖ‬
‫ﺍﳌﻘﺪﺱ ﻟﻴﻼ‪ ،‬ﰒ ﺭﺟﻊ ﻓﺼﻠﻰ ﺍﻟﺼﺒﺢ ﰲ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪.‬‬
‫ﻓﻠﻤﺎ ﺃﺧﱪ ﺑﻪ ﺍﳌﺸﺮﻛﲔ ﻛﺬﺑﻮﺍ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻳﺴﲑ ﻣﺴﲑﺓ ﺷﻬﺮ ﰲ ﻟﻴﻠﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻭﻋﻦ ﺟﺎﺑﺮ ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ‪ ‬ﻳﻘﻮﻝ‪)) :‬ﳌﺎ ﻛﺬﺑﺘﲏ ﻗﺮﻳﺶ ﻗﻤﺖ ﰲ ﺍﳊﺠﺮ ﻓﺠﻠﻰ ﺍﷲ ﱄ‬
‫ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻓﻄﻔﻘﺖ ﺃﺧﱪﻫﻢ ﻋﻦ ﺁﻳﺎﺗﻪ ﻭﺃﻧﺎ ﺃﻧﻈﺮ ﺇﻟﻴﻪ((‪ ،‬ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ‪:‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٥٨‬‬
‫ﻓﺈﻥ ﻟﻨﺎ ﺇﺑﻼ ﰲ ﻃﺮﻳﻖ ﺍﻟﺸﺎﻡ ﻓﺄﺧﱪﻧﺎ ﺑﺄﻣﺮﻫﺎ‪ ،‬ﻓﻘﺎﻝ‪)) :‬ﺗﻘﺪﻡ ﻳﻮﻡ ﻛﺬﺍ ﻣﻊ ﻃﻠﻮﻉ‬
‫ﺍﻟﺸﻤﺲ ﻳﻘﺪﻣﻬﺎ ﲨﻞ ﺃﻭﺭﻕ((‪ ،‬ﻓﻐﺪﻭﺍ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻳﺴﺘﻘﺒﻠﻮ‪‬ﺎ ﻓﻘﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻫﺬﻩ ﻭﺍﷲ‬
‫ﺍﻟﺸﻤﺲ ﻗﺪ ﻃﻠﻌﺖ ﻭﱂ ﺗﺄﺕ‪ ،‬ﻓﻘﺎﻝ ﺁﺧﺮ‪ :‬ﻫﺬﻩ ﻭﺍﷲ ﺍﻟﻌﲑ ﻳﻘﺪﻣﻬﺎ ﲨﻞ ﺃﻭﺭﻕ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﳏﻤﺪ‪ ،‬ﰒ ﱂ ﻳﺆﻣﻨﻮﺍ‪.‬‬
‫﴿ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻫﺪ‪‬ﻯ﴾ ﺃﻱ‪ :‬ﺩﻟﻠﻨﺎﻫﻢ ﺑﻪ ﻋﻠﻰ ﺍﳍﺪﻯ‪ ،‬ﻭﻭﻛﻴﻼ‪ ،‬ﺭﺑﺎ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪،‬‬
‫ﻭﺷﺮﻳﻜﺎ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻛﺎﻓﻴﺎ‪ ،‬ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺗﺘﻮﻛﻠﻮﺍ ﻋﻠﻰ ﻏﲑﻱ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﺃﻻ ﻳﺘﺨﺬﻭﺍ ﺑﺎﻟﻴﺎﺀ )ﻭ( ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻓﻌﻠﻰ ﻣﻌﲎ ﺟﻌﻠﻨﺎﻩ ﻫﺪﻯ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻷﻥ ﻻ ﻳﺘﺨﺬﻭﺍ‪ ،‬ﻭﻣﻦ‬
‫ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﻓﻌﻠﻰ‪ ،‬ﻭﻗﻠﻨﺎ ﳍﻢ ﻻ ﺗﺘﺨﺬﻭﺍ‪ ،‬ﻭﻋﻠﻰ‪ ،‬ﻭﺁﺗﻴﻨﺎ ﻣﻮﺳﻰ ﺍﻟﻜﺘﺎﺏ ﺃﻻ ﺗﺘﺨﺬﻭﺍ ﴿ ﹸﺫ ‪‬ﺭ‪‬ﻳ ﹶﺔ‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﰲ ﺃﺻﻼﺏ ﺍﻟﺮﺟﺎﻝ ﻭﺃﺭﺣﺎﻡ ﺍﻟﻨﺴﺎﺀ ﳑﻦ ﱂ ﳜﻠﻖ‪ ،‬ﻭﺇﳕﺎ ﺫﻛﺮﻭﺍ ﺑﻨﻌﻢ‬
‫ﺍﷲ ﻋﻨﺪﻫﻢ‪ ،‬ﺃﻧﻪ ﺃﳒﻰ ﺁﺑﺎﺀﻫﻢ ﻣﻦ ﺍﻟﻐﺮﻕ ﻭ)ﺫﺭﻳﺔ( ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ‪،‬‬
‫ﻼ﴾ ﻣﻔﻌﻮﻝ ﺃﻭﻝ‪ ،‬ﻭﻫﻮ ﻣﻔﺮﺩ ﻣﻌﻨﺎﻩ ﺍﳉﻤﻊ‪ ،‬ﻭﺍﲣﺬ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻟﲔ ﻣﺜﻞ ﻗﻮﻟﻪ‬ ‫ﻭ﴿ﻭﻛﻴ ﹰ‬
‫ﻼ﴾)‪.(١‬‬
‫ﷲ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﺧﻠِﻴ ﹰ‬
‫ﺨ ﹶﺬ ﺍ ُ‬
‫﴿ﻭ‪‬ﺍ‪‬ﺗ ‪‬‬
‫ﻭﳚﻮﺯ ﻧﺼﺐ )ﺫﺭﻳﺔ( ﻋﻠﻰ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻗﺮﺃ ﻳﺘﺨﺬﻭﺍ ﺑﺎﻟﻴﺎﺀ ﻓﺬﺭﻳﺔ ﻣﻔﻌﻮﻝ ﺛﺎﻥ‬
‫ﻻ ﻏﲑ؛ ﻷﻥ ﺍﻟﻴﺎﺀ ﻟﻠﻐﻴﺒﺔ ﻭﺍﻟﻨﺪﺍﺀ ﰲ ﺍﳋﻄﺎﺏ ﻓﻼ ﳚﺘﻤﻌﺎﻥ‪ ،‬ﺇﻻ ﻋﻠﻰ ﺑﻌﺪ‪ ،‬ﻭﻗﻴﻞ‪) :‬ﺫﺭﻳﺔ(‬
‫ﰲ ﺍﻟﻘﺮﺍﺀﺗﲔ ﺑﺪﻝ ﻣﻦ ﻭﻛﻴﻞ‪ ،‬ﻭﻗﻴﻞ ﻧﺼﺐ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﺃﻋﲏ‪.‬‬
‫ﻭ)ﺃﻥ( ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﺃﻥ ﻻ ﻳﺘﺨﺬﻭﺍ﴾ ﰲ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ‬
‫ﺣﺬﻑ ﺍﳋﺎﻓﺾ ﺃﻱ‪ :‬ﻷﻥ ﻻ ﻳﺘﺨﺬﻭﺍ‪.‬‬
‫ﻓﺄﻣﺎ ﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﻓﺘﺤﺘﻤﻞ ﺃﻥ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬
‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻻ ﻳﻜﻮﻥ ﳍﺎ ﻣﻮﺿﻊ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻔﺴﲑ ﲟﻌﲎ ﺃﻱ‪ :‬ﻓﻴﻜﻮﻥ‬
‫)ﻻ( ‪‬ﻴﺎ ﻭﻳﻜﻮﻥ ﻣﻌﲎ ﺍﻟﻜﻼﻡ ﻗﺪ ﺧﺮﺝ ﻓﻴﻪ ﻣﻦ ﺍﳋﱪ ﺇﱃ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ‬
‫ﺗﻜﻮﻥ )ﺃﻥ( ﺯﺍﺋﺪﺓ‪ ،‬ﻟﻴﺴﺖ ﻟﻠﺘﻔﺴﲑ ﻭﻳﻜﻮﻥ ﺍﻟﻜﻼﻡ ﺧﱪﺍ ﺑﻌﺪ ﺧﱪ ﻋﻠﻰ ﺇﺿﻤﺎﺭ ﺍﻟﻘﻮﻝ‪،‬‬
‫ﺗﻘﺪﻳﺮﻩ‪ :‬ﻭﻗﻠﻨﺎ ﳍﻢ ﻻ ﺗﺘﺨﺬﻭﺍ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺗﻜﻮﻥ )ﺃﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﻭ)ﻻ(‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺁﻳﺔ‪.١٢٥‬‬

‫‪١٥٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺯﺍﺋﺪﺓ ﻭﺣﺮﻑ ﺍﳉﺮ ﳏﺬﻭﻑ ﻣﻊ ﺃﻥ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻭﺟﻌﻠﻨﺎﻩ ﻫﺪﻯ ﻟﺒﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺃﻻ ﺗﺘﺨﺬﻭﺍ‬
‫ﻣﻦ ﺩﻭﱐ ﻭﻛﻴﻼ‪ ،‬ﺃﻱ‪ :‬ﻛﺮﺍﻫﺔ ﺃﻥ ﺗﺘﺨﺬﻭﺍ‪.‬‬
‫﴿ﺇﻧﻪ ﻛﺎﻥ ﻋﺒﺪ ﺷﻜﻮﺭﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻛﺜﲑ ﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺽ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ‪‬ﻴ ِﻦ ‪‬ﻭﹶﻟ‪‬ﺘ ‪‬ﻌﻠﹸ ‪‬ﻦ‬
‫ﺴﺪ‪ ‬ﱠﻥ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺏ ﹶﻟﺘ‪ ‬ﹾﻔ ِ‬
‫ﻀ ‪‬ﻴﻨ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫﴿ ‪‬ﻭ ﹶﻗ ‪‬‬
‫ﺱ ‪‬ﺷﺪِﻳ ٍﺪ‬
‫ﹶﻓِﺈﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﺃﹸﻭﻻ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ﹾﺜﻨ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻋﺒ‪‬ﺎﺩ‪‬ﺍ ﹶﻟﻨ‪‬ﺎ ﺃﹸﻭﻟِﻲ ‪‬ﺑ ﹾﺄ ٍ‬ ‫‪Ò‬‬ ‫‪‬ﻋ ﹸﻠﻮ‪‬ﺍ ﹶﻛِﺒﲑ‪‬ﺍ‬
‫ﹸﺛ ‪‬ﻢ ‪‬ﺭ ‪‬ﺩ ‪‬ﺩﻧ‪‬ﺎ ﹶﻟﻜﹸﻢ‪ ‬ﺍﹾﻟ ﹶﻜ ‪‬ﺮ ﹶﺓ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ‬ ‫‪Ò‬‬ ‫ﻼ ﹶﻝ ﺍﻟ ‪‬ﺪﻳ‪‬ﺎ ِﺭ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻭ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﻣ ﹾﻔﻌ‪‬ﻮ ﹰﻻ‬
‫ﹶﻓﺠ‪‬ﺎﺳ‪‬ﻮﺍ ِﺧ ﹶ‬
‫ﺴﻜﹸ ‪‬ﻢ‬
‫ﺴ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ َﻷ‪‬ﻧﻔﹸ ِ‬
‫ﺴ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﲔ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﻧ ِﻔﲑ‪‬ﺍ ‪ِ Ò‬ﺇ ﹾﻥ ﹶﺃ ‪‬ﺣ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﻣ ‪‬ﺪ ‪‬ﺩﻧ‪‬ﺎﻛﹸﻢ ِﺑﹶﺄ ‪‬ﻣﻮ‪‬ﺍ ٍﻝ ‪‬ﻭ‪‬ﺑِﻨ ‪‬‬
‫ﺠ ‪‬ﺪ ﹶﻛﻤ‪‬ﺎ‬
‫ﺴِ‬‫‪‬ﻭِﺇ ﹾﻥ ﹶﺃ ‪‬ﺳ ﹾﺄ‪‬ﺗ ‪‬ﻢ ﹶﻓ ﹶﻠﻬ‪‬ﺎ ﹶﻓِﺈﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ِﻟ‪‬ﻴﺴ‪‬ﻮﺀُﻭﺍ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ ‪‬ﻭِﻟ‪‬ﻴ ‪‬ﺪﺧ‪‬ﻠﹸﻮﺍ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﻋﺴ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺃﹶﻥ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻜﹸ ‪‬ﻢ ‪‬ﻭِﺇ ﹾﻥ ﻋ‪‬ﺪ‪‬ﺗ ‪‬ﻢ‬ ‫‪Ò‬‬ ‫‪‬ﺩ ‪‬ﺧﻠﹸﻮ ‪‬ﻩ ﹶﺃ ‪‬ﻭ ﹶﻝ ‪‬ﻣ ‪‬ﺮ ٍﺓ ‪‬ﻭِﻟﻴ‪‬ﺘ‪‬ﺒﺮ‪‬ﻭﺍ ﻣ‪‬ﺎ ‪‬ﻋ ﹶﻠﻮ‪‬ﺍ ‪‬ﺗ ‪‬ﺘِﺒﲑ‪‬ﺍ‬
‫ﺼﲑ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٨-٤ :‬‬
‫‪‬ﻋ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ِﻟ ﹾﻠﻜﹶﺎ ِﻓﺮِﻳ ‪‬ﻦ ‪‬ﺣ ِ‬
‫ﻀ ‪‬ﻴﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺃﻋﻠﻤﻨﺎﻫﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﻀﻴﻨﺎ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﻜﺘﺎﺏ‪ ﴿ ،‬ﻭﹶﻟ‪‬ﺘ ‪‬ﻌﻠﹸ ‪‬ﻦ﴾ ﺃﻱ‪:‬‬ ‫﴿ ﹶﻗ ‪‬‬
‫ﻟﺘﻌﻈﻤﻦ‪ ،‬ﻭ﴿ ‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﺃﹸﻭﻻ ‪‬ﻫﻤ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻋﻘﻮﺑﺔ ﺃﻭﱃ ﺍﳌﺮﺗﲔ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﺍﻟﻔﺴﺎﺩﻳﻦ ﻭﺫﻟﻚ ﻓﻴﻤﺎ‬
‫ﺫﻛﺮﻩ ﺍﻟﺴﺪﻱ ﻗﻴﻞ‪ :‬ﳛﲕ ﺑﻦ ﺯﻛﺮﻳﺎ‪ ،‬ﺑﻌﺜﻨﺎ ﻋﻠﻴﻜﻢ ﻋﺒﺎﺩﺍ ﻟﻨﺎ‪ ،‬ﻳﻌﲏ ﻃﺎﻟﻮﺕ ﻭﺟﻨﻮﺩﻩ ﻭﻋﻦ‬
‫ﺍﻟﺴﺪﻱ ﺑﻌﺚ ﺍﷲ ﻣﻠﻜﹰﺎ ﻟﻠﻨﺒﻂ ﻳﺪﻋﺎ ﺳﻨﺤﺎﺭﻳﺐ ﻟﺒﻌﺚ ﺍﳉﻨﻮﺩ ﻓﺘﺤﺼﻨﺖ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ‪،‬‬
‫ﻓﺘﻠﻄﻒ ﲞﺘﻨﺼﺮ ﺣﱴ ﺩﺧﻞ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﺴﻤﻌﻬﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻮ ﻋﻠﻢ ﻋﺪﻭﻧﺎ ﺑﻨﺎ ﻗﺬﻑ ﺍﷲ ﰲ‬
‫ﻗﻠﻮﺑﻨﺎ ﻣﻦ ﺍﻟﺮﻋﺐ ﻣﺎ ﺃﺭﺍﺩﻭﺍ ﻗﺘﺎﻟﻨﺎ ﻓﺮﺟﻊ ﺇﱃ ﺍﳌﻠﻚ ﻭﻗﺎﻝ‪ :‬ﻟﻴﺲ ﺍﻟﻘﻮﻡ ﺑﺸﻲﺀ‪ ،‬ﻓﺒﻌﺜﻪ‬
‫ﺍﳌﻠﻚ ﺇﻟﻴﻬﻢ‪ ،‬ﻓﻘﺘﻠﻬﻢ ﰲ ﺍﻟﺪﻭﺭ‪ ،‬ﻭﺫﻟﻚ ﻗﻮﻟﻪ‪﴿ :‬ﻓﺠﺎﺳﻮﺍ ﺧﻼﻝ ﺍﻟﺪﻳﺎﺭ﴾‪.‬‬
‫ﻼ ﹶﻝ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻑ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻗﺘﻠﻮﻛﻢ ﺑﲔ ﺑﻴﻮﺗﻜﻢ‪ ،‬ﻭﻃﺎﻓﻮﺍ ﰲ ﺧﻼﻝ‬ ‫ﻭ﴿ ِﺧ ﹶ‬
‫ﺍﻟﺪﻳﺎﺭ‪ ،‬ﻫﻞ ﺑﻘﻲ ﺃﺣﺪ ﱂ ﻳﻘﺘﻠﻮﻩ‪.‬‬
‫ﻭﺍﳉﻮﺱ ﻃﻠﺐ ﺍﻟﺸﻲﺀ ﺑﺎﺳﺘﻘﺼﺎﺀ‪ ،‬ﻳﻌﲏ ﺩﻳﺎﺭ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪.‬‬
‫﴿ﹸﺛ ‪‬ﻢ ‪‬ﺭ ‪‬ﺩ ‪‬ﺩﻧ‪‬ﺎ ﹶﻟﻜﹸﻢ‪ ‬ﺍﹾﻟ ﹶﻜ ‪‬ﺮ ﹶﺓ﴾ ﺃﻱ‪ :‬ﺍﻟﺪﻭﻟﺔ ﻋﻠﻴﻬﻢ ﻳﻌﲏ ﻗﺘﻞ ﺩﺍﻭﺩ ﺟﺎﻟﻮﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ‬
‫ﲞﺘﻨﺼﺮ ﻓﻘﺘﻞ ﻭﻋﺎﺩ ﺇﱃ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻣﻠﻜﻬﻢ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٦٠‬‬
‫ﻭﺍﻟﻨﻔﲑ‪ :‬ﺍﻟﻌﺪﺩ ﻭﺃﺻﻠﻪ ﻣﻦ ﻳﻨﻔﺮ ﻣﻊ ﺍﻟﺮﺟﻞ ﻣﻦ ﻋﺸﲑﺗﻪ ﻭﺃﻫﻞ ﺑﻴﺘﻪ‪ ،‬ﻭﺍﻟﻨﻔﲑ ﻭﺍﻟﻨﺎﻓﺮ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻛﻘﺪﻳﺮ ﻭﻗﺎﺩﺭ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﻔﲑ ﲨﻊ ﻧﻔﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻮﺍ ﺍﻟﻌﺒﻴﺪ ﻭﻫﻮ‬
‫ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﺴ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺇﻥ ﺃﻃﻌﺘﻢ ﺍﷲ ﻓﻴﻤﺎ ﺑﻘﻲ ﻋﻔﺎ ﻋﻨﻜﻢ ﺍﳌﺴﺎﻭﺉ ﺍﳌﺘﻘﺪﻣﺔ‪﴿ ،‬ﻭﺇﻥ‬
‫﴿ِﺇ ﹾﻥ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺃﺳﺄﰎ ﻓﻠﻬﺎ﴾ ﺃﻱ‪ :‬ﻓﻌﻠﻰ ﺃﻧﻔﺴﻜﻢ ﻳﻘﻊ ﺍﻟﻮﻳﻞ ﻭﻗﻴﻞ‪ :‬ﺍﳌﻌﲎ ﻭﺇﻥ ﺃﺳﺄﰎ ﻓﺈﻟﻴﻬﺎ‪ ،‬ﻛﻘﻮﻟﻪ‬
‫﴿ﹶﺃ ‪‬ﻭﺣ‪‬ﻰ ﹶﻟﻬ‪‬ﺎ﴾)‪ .(١‬ﺃﻱ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﲪﺰﺓ ﻭﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﻟﻴﺴﻮﺀ ﺑﺎﻟﻴﺎﺀ ﻭﻓﺘﺢ ﺍﳍﻤﺰﺓ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻜﺴﺎﺋﻲ‬
‫ﺑﺎﻟﻨﻮﻥ ﻭﻓﺘﺢ ﺍﳍﻤﺰﺓ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ ﻭﺿﻢ ﺍﳍﻤﺰﺓ ﻭﻭﺍﻭ ﺑﻌﺪﻫﺎ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻭﻓﺘﺢ‬
‫ﺍﳍﻤﺰﺓ ﺃﺭﺍﺩ ﻟﻴﺴﻮﺀ ﺍﷲ ﺃﻭ ﻟﻴﺴﻮﺀ ﺍﻟﻌﺬﺍﺏ ﺃﻭ ﺍﻟﻮﻋﺪ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ ﲪﻠﻪ ﻋﻠﻰ ﻗﻮﻟﻪ‪ :‬ﺟﻌﻠﻨﺎﻛﻢ ﺃﻛﺜﺮ ﻧﻔﲑﺍ‪ ،‬ﻟﻴﺘﺴﻖ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺳﻴﺎﻕ‬
‫ﻭﺍﺣﺪ ﻣﻊ ﺍﺷﺘﻤﺎﻝ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻴﻬﺎ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﻔﺎﻋﻞ ﳉﻤﻴﻊ‬
‫ﺫﻟﻚ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻭﺿﻢ ﺍﳍﻤﺰﺓ ﻭﺍﻟﻮﺍﻭ ﻓﻌﻠﻰ ﻟﻴﺴﻮﺀﺍ ﻫﺆﻻﺀ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﺣﺠﺘﻪ ﺃ‪‬ﺎ ﰲ‬
‫ﺍﳌﺼﺤﻒ ﺑﺄﻟﻒ ﺑﻌﺪ ﺍﻟﻮﺍﻭ؛ )ﻭ( ﻷﻥ ﺑﻌﺪﻫﺎ ﻭﻟﻴﺪﺧﻠﻮﺍ ﻭﻟﻴﺘﱪﻭﺍ ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﲨﺎﻉ‪،‬‬
‫ﻭﺍﳌﻌﲎ‪ ،‬ﻟﻴﻘﺒﺤﻮﺍ ﻭﺟﻮﻫﻜﻢ‪ ،‬ﻭﺟﻮﺍﺏ ﺇﺫﺍ ﳏﺬﻭﻑ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﺑﻌﺜﻨﺎﻫﻢ ﻟﻴﺴﻮﺀﻭﺍ‬
‫ﻭﺟﻮﻫﻜﻢ‪ ،‬ﻭﺍﳌﺴﺠﺪ ﻣﺴﺠﺪ ﺑﻴﺖ ﺍﳌﻘﺪﺱ‪.‬‬
‫﴿ ‪‬ﻭِﻟﻴ‪‬ﺘ‪‬ﺒﺮ‪‬ﻭﺍ﴾ ﺃﻱ‪ :‬ﻳﺪﻣﺮﻭﺍ ﻣﺎ ﻋﻠﻮﺍ‪ ،‬ﺃﻱ‪ :‬ﰲ ﺣﺎﻝ ﻋﻠﻮﻫﻢ ﻭﻣﺎ ﺍﻟﻔﻌﻞ ﻣﺼﺪﺭ‪ ،‬ﺃﻱ‪:‬‬
‫ﻭﻟﻴﺘﱪﻭﺍ ﻋﻠﻮﻫﻢ ﺃﻱ‪ :‬ﻭﻗﺖ ﻋﻠﻮﻫﻢ‪ ،‬ﺃﻱ‪ :‬ﻭﻟﻴﻬﻠﻜﻮﺍ ﻭﻳﻔﺴﺪﻭﺍ‪ ،‬ﻭﻣﻦ ﳝﻜﻨﻬﻢ‪ ،‬ﻓﻬﻮ‬
‫ﲟﻨـﺰﻟﺔ ﺟﺌﺘﻚ ﻣﻘﺪﻡ ﺍﳊﺎﺝ‪ ،‬ﺃﻱ‪ :‬ﻭﻗﺖ ﺫﻟﻚ ﻭﻗﻴﻞ‪ :‬ﻟﻴﺪﻣﺮﻭﺍ ﺍﻟﺬﻱ ﻋﻠﻮﻩ ﺗﺪﻣﲑﺍ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﻟﻜﻞ ﺷﻲﺀ ﻣﻨﻜﺴﺮ ﻣﻦ ﺍﻟﺰﺟﺎﺝ ﻭﺍﳊﺪﻳﺪ ﻭﺍﻟﺬﻫﺐ ﺗﱪ‪.‬‬
‫ﻋﺴﻰ ﺭﺑﻜﻢ ﺃﻥ ﻳﺮﲪﻜﻢ‪) ،‬ﺃﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﻭﺍﻟﺮﲪﺔ ﻫﻨﺎ ﺑﻌﺚ ﳏﻤﺪ ‪،‬‬
‫ﻭﻋﺴﻰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺟﺒﺔ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺫﻟﻚ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺒﲑ‪ :‬ﻓﺮﲪﻬﻢ ﻭﺭﺩ ﺇﻟﻴﻬﻢ‬
‫ﻣﻠﻜﻬﻢ‪ ،‬ﻭ﴿ ‪‬ﻭِﺇ ﹾﻥ ﻋ‪‬ﺪ‪‬ﺗ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺑﺎﳌﻌﺼﻴﺔ ﻋﺪﻧﺎ ﺑﺎﻟﻌﻘﻮﺑﺔ‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻓﻌﺎﺩﻭﺍ ﻓﺒﻌﺚ ﺍﷲ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ‪ :‬ﺁﻳﺔ ‪.٥‬‬

‫‪١٦١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻋﻠﻴﻬﻢ ﺍﳌﺆﻣﻨﲔ ﻳﺬﻟﻮ‪‬ﻢ ﺑﺎﳉﺰﻳﺔ ﻭﺍﶈﺎﺭﺑﺔ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬

‫ﻭﺣﺼﲑ‪ ،‬ﳏﺒﺲ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺣﺼﺮﺕ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺣﺒﺴﺘﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ‬
‫ﺸﺮ‪ ‬ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫﴿ِﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﻳ ‪‬ﻬ ِﺪﻱ ِﻟ ﱠﻠﺘِﻲ ِﻫ ‪‬ﻲ ﹶﺃ ﹾﻗ ‪‬ﻮﻡ‪ ‬ﻭﻳ‪‬ﺒ ‪‬‬
‫ﺕ ﹶﺃ ﱠﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ﹶﻛِﺒﲑ‪‬ﺍ ‪ Ò‬ﻭﹶﺃ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎ َﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﺪﻧ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ‬
‫ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﺨ ‪‬ﻴ ِﺮ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ‪‬ﻋﺠ‪‬ﻮ ﹰﻻ‬
‫ﺸ ‪‬ﺮ ‪‬ﺩﻋ‪‬ﺎ َﺀﻩ‪ ‬ﺑِﺎﹾﻟ ‪‬‬
‫‪‬ﻭ‪‬ﻳ ‪‬ﺪﻉ‪ ‬ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ﺑِﺎﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﹶﺃﻟِﻴﻤ‪‬ﺎ‬
‫ﻼ ﻣ‪‬ﻦ‬
‫ﻀﹰ‬‫ﺼ ‪‬ﺮ ﹰﺓ ِﻟ‪‬ﺘ ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮﺍ ﹶﻓ ‪‬‬
‫ﺤ ‪‬ﻮﻧ‪‬ﺎ ﺁ‪‬ﻳ ﹶﺔ ﺍﻟ ﱠﻠ ‪‬ﻴ ِﻞ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﺁ‪‬ﻳ ﹶﺔ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ﻣ‪ ‬ﺒ ِ‬
‫ﺍﻟ ﱠﻠ ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ﺁ‪‬ﻳ‪‬ﺘ ‪‬ﻴ ِﻦ ﹶﻓ ‪‬ﻤ ‪‬‬
‫ﻼ﴾]ﺍﻵﻳﺎﺕ‪-٩ :‬‬
‫ﺼ ﹾﻠﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﺗ ﹾﻔﺼِﻴ ﹰ‬
‫ﺏ ‪‬ﻭ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ﹶﻓ ‪‬‬
‫ﺤﺴ‪‬ﺎ ‪‬‬
‫ﲔ ﻭ‪‬ﺍﹾﻟ ِ‬
‫ﺴِﻨ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭِﻟ‪‬ﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮﺍ ‪‬ﻋ ‪‬ﺪ ‪‬ﺩ ﺍﻟ ‪‬‬
‫‪.[١٢‬‬
‫﴿‪‬ﻳ ‪‬ﻬﺪِﻱ ِﻟ ﱠﻠﺘِﻲ﴾ ﺃﻱ‪ :‬ﻟﻠﺤﺎﻝ ﺍﻟﱵ ﻫﻲ ﺃﻗﻮﻡ ﺍﳊﺎﻻﺕ‪ ،‬ﻭﻫﻲ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﺮﺳﻠﻪ ﻭﺍﻟﻌﻤﻞ ﺑﻄﺎﻋﺘﻪ‪.‬‬
‫﴿ ‪‬ﻭﹶﺃ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎ َﻵ ِﺧ ‪‬ﺮ ِﺓ﴾ ﻋﻄﻒ ﻋﻠﻰ ﺃﻥ ﺍﻷﻭﱃ‪ ،‬ﻭﺗﻜﻮﻥ ﻋﻠﻰ ﻣﻌﲎ‬
‫ﻭﻳﺒﺸﺮ ﺍﻟﺬﻳﻦ ﻻ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻵﺧﺮﺓ ﺃﻧﺎ ﺃﻋﺘﺪﻧﺎ ﳍﻢ ﻋﺬﺍ‪‬ﺑﺎ ﺃﻟﻴ ‪‬ﻤﺎ‪ ،‬ﻭﻳﺪﻉ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺸﺮ‪،‬‬
‫ﺣﺬﻓﺖ ﺍﻟﻮﺍﻭ ﻣﻦ ﻳﺪﻉ ﻣﻦ ﺍﳋﻂ ﻭﻫﻮ ﻣﻮﺿﻊ ﺭﻓﻊ؛ ﻷ‪‬ﺎ ﺗﺴﻘﻂ ﰲ ﺍﻟﻮﺻﻞ ﻻﻟﺘﻘﺎﺀ‬
‫ﺍﻟﺴﺎﻛﻨﲔ‪.‬‬
‫ﺨ ‪‬ﻴ ِﺮ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺩﻋﺎﺀ ﻣﺜﻞ‬ ‫ﻭ﴿ ‪‬ﺩﻋ‪‬ﺎ َﺀﻩ‪ ‬ﺑِﺎﹾﻟ ‪‬‬
‫ﺩﻋﺎﺋﻪ ﺑﺎﳋﲑ‪ ،‬ﰒ ﺣﺬﻑ ﺍﳌﻮﺻﻮﻑ ﻭﻫﻮ ﺩﻋﺎﺀ‪ ،‬ﰒ ﺣﺬﻓﺖ ﺍﻟﺼﻔﺔ ﺍﳌﻀﺎﻓﺔ ﻭﻗﺎﻡ ﺍﳌﻀﺎﻑ‬
‫ﺇﻟﻴﻪ ﻣﻘﺎﻣﻬﺎ‪.‬‬
‫ﻳﺮﻳﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺪﻋﻮ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺃﻫﻠﻪ ﻭﻭﻟﺪﻩ ﺑﺎﻟﺸﺮ ﻏﻀﺒﺎ ﻛﻤﺎ ﻳﺪﻋﻮ‬
‫ﻟﻨﻔﺴﻪ ﺑﺎﳋﲑ‪ ،‬ﻓﻼ ﻳﺴﺘﺠﺎﺏ ﻟﻪ ﰲ ﺍﻟﺸﺮ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﻧﻌﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ‬
‫ﺤ ‪‬ﻖ ِﻣ ‪‬ﻦ ِﻋ ‪‬ﻨ ِﺪ ‪‬ﻙ ﹶﻓﹶﺄ ‪‬ﻣ ِﻄ ‪‬ﺮ‬
‫ﻋﺒﺎﺱ‪ :‬ﻳﻌﲏ ﺍﻟﻨﻀﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﻗﺎﻝ‪﴿ :‬ﺍﻟ ﱠﻠ ‪‬ﻬ ‪‬ﻢ ﺇِﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻫﺬﹶﺍ ﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ﴾)‪ ،(١‬ﻓﺄﺟﻴﺐ ﻟﻪ ﻓﻀﺮﺑﺖ ﻋﻨﻘﻪ ﺻ ‪‬ﱪﺍ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻋﺠﻮﻻ‪ ،‬ﺫﺍ ﻋﺠﻠﺔ ﻳﺴﺘﻌﺠﻞ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪ :‬ﺁﻳﺔ‪.٣٢‬‬

‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٦٢‬‬
‫ﺑﺎﻟﺸﺮ ﺇﺫﺍ ﻏﻀﺐ‪ ،‬ﻭﻋﻦ ﻋﻜﺮﻣﺔ‪ :‬ﳌﺎ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﰲ ﺁﺩﻡ‪ ،‬ﺫﻫﺐ ﻳﻨﻬﺾ ﻗﺒﻞ ﺃﻥ ﺗﺼﲑ‬
‫ﺍﻟﺮﻭﺡ ﰲ ﺭﺟﻠﻴﻪ‪.‬‬
‫﴿ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﺍﻟ ﱠﻠ ‪‬ﻴ ﹶﻞ ﻭ‪‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭ ﺁ‪‬ﻳ‪‬ﺘ ‪‬ﻴ ِﻦ﴾ ﺃﻱ‪ :‬ﻋﻼﻣﺘﲔ ﻳﺪﻻﻥ ﻋﻠﻰ ﺃﻥ ﺧﺎﻟﻘﻬﻤﺎ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﻌﲏ ﴰﺴﲔ ﻓﻴﻬﻤﺎ ﺿﻴﺎﺀ‪ ،‬ﻭﺧﺎﻟﻒ ﺑﻴﻨﻬﻤﺎ ﻟﻴﻌﺮﻑ ﺍﻟﻠﻴﻞ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪،‬‬
‫ﻭﺍﻷﻳﺎﻡ ﻭﺍﻟﺸﻬﻮﺭ ﻭﺍﻟﺴﻨﻮﻥ‪ ،‬ﻓﻤﺤﻮﻧﺎ ﺁﻳﺔ ﺍﻟﻠﻴﻞ‪ ،‬ﻋﻦ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ :‬ﻫﻮ ﺍﻟﻠﻄﺦ ﰲ‬
‫ﺍﻟﻘﻤﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺃﻱ ﺟﻌﻠﻨﺎ ﺁﻳﺔ ﺍﻟﻠﻴﻞ ﺩﻟﻴﻠﺔ ﻋﻠﻴﻪ ﺑﻈﻠﻤﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﻌﻠﻨﺎﻫﺎ ﻻ ﻳﺒﺼﺮ‬
‫ﺼ ‪‬ﺮ ﹰﺓ﴾ ﺃﻱ‪:‬‬
‫‪‬ﺎ ﺍﳌﺮﺋﻴﺎﺕ ﻛﻤﺎ ﻻ ﻳﺒﺼﺮ ﲟﺎ ﳏﻲ ﻣﻦ ﺍﻟﻜﺘﺎﺏ‪ ﴿ ،‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﺁ‪‬ﻳ ﹶﺔ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ﻣ‪ ‬ﺒ ِ‬
‫ﻣﻀﻴﺌﺔ ﻟﺘﺒﺼﺮﻭﺍ ﻛﻴﻒ ﺗﺘﺼﺮﻓﻮﻥ ﰲ ﺃﻋﻤﺎﻟﻜﻢ‪﴿ ،‬ﻛﻞ ﺷﻲﺀ ﻓﺼﻠﻨﺎﻩ﴾ ﺃﻱ‪ :‬ﺑﻴﻨﺎﻩ‪ ،‬ﻻ ﻳﻠﺘﺒﺲ‬
‫ﻣﻌﻨﺎﻩ ﺑﻐﲑﻩ‪ ،‬ﻭﻧﺼﺐ )ﻛﻞ( ﺑﻔﻌﻞ ﻣﻀﻤﺮ‪ ،‬ﺍﻟﺬﻱ ﻇﻬﺮ ﺗﻔﺴﲑﻩ‪ ،‬ﺍﳌﻌﲎ ﻭﻓﺼﻠﻨﺎ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫﴿ﻭﻛﻞ ﺇﻧﺴﺎﻥ ﺃﻟﺰﻣﻨﺎﻩ ﻃﺎﺋﺮﻩ ﰲ ﻋﻨﻘﻪ ﻭﳔﺮﺝ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﺘﺎﺑﺎ ﻳﻠﻘﺎﻩ‬
‫‪‬ﻣ ِﻦ ﺍ ‪‬ﻫ‪‬ﺘﺪ‪‬ﻯ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﻚ ‪‬ﺣﺴِﻴﺒ‪‬ﺎ‬
‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬‬
‫ﻚ ﹶﻛﻔﹶﻰ ِﺑ‪‬ﻨ ﹾﻔ ِ‬
‫ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﹶﻛﺘ‪‬ﺎ‪‬ﺑ ‪‬‬ ‫‪Ò‬‬ ‫ﻣﻨﺸﻮﺭ‪‬ﺍ‬
‫ﻀ ﱡﻞ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ِﺰﺭ‪ ‬ﻭ‪‬ﺍ ِﺯ ‪‬ﺭﺓﹲ ِﻭ ‪‬ﺯ ‪‬ﺭ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ‪‬ﻭﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ‬
‫ﺿ ﱠﻞ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ِ‬
‫ﺴ ِﻪ ‪‬ﻭﻣ‪‬ﻦ ‪‬‬
‫‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪِﻱ ِﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺚ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ﴾]ﺍﻵﻳﺎﺕ‪.[١٥-١٣ :‬‬
‫ﲔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻧ ‪‬ﺒ ‪‬ﻌ ﹶ‬
‫ﻣ‪ ‬ﻌ ﱢﺬِﺑ ‪‬‬
‫ﻃﺎﺋﺮﻩ ﺳﻌﺎﺩﺗﻪ ﻭﺷﻘﺎﻭﺗﻪ‪ ،‬ﻭﻣﺎ ﻗﺪﺭﻩ ﺍﷲ ﺟﻞ ﺛﻨﺎﺅﻩ ﻟﻪ ﻭﻋﻠﻴﻪ‪.‬‬
‫ﺤ ِﻤﻠﹸﻮﺍ‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﻣﺎ ﻳﺘﻄﲑ ﻣﻦ ﻣﺜﻠﻪ ﻣﻦ ﺷﻲﺀ ﻋﻤﻠﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪ِ﴿ :‬ﻟ‪‬ﻴ ‪‬‬
‫ﹶﺃ ‪‬ﻭﺯ‪‬ﺍ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ ﻛﹶﺎ ِﻣ ﹶﻠ ﹰﺔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ﴾)‪ ،(١‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﺟﻌﻞ ﻋﻤﻠﻪ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ﻛﺎﻟﻄﺎﺋﺮ‬
‫ﺍﻟﺬﻱ ﳚﻲﺀ ﻣﻦ ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻓﻴﺘﱪﻙ ﺑﻪ‪ ،‬ﻭﺍﻟﻄﺎﺋﺮ ﺍﻟﺬﻱ ﳚﻲﺀ ﻣﻦ ﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ ﻓﻴﺘﺸﺎﺀﻡ‬
‫ﺑﻪ ﻋﻠﻰ ﳐﺎﻃﺒﺘﻬﻢ ﲟﺎ ﻳﺴﺘﻌﻤﻠﻮﻥ‪ ،‬ﻓﺄﺿﺎﻓﻪ ﺇﱃ ﺍﻟﻌﻨﻖ‪ ،‬ﻷﻥ ﻣﺎ ﻳﺰﻳﻦ ﻣﻦ ﻃﻮﻕ ﺃﻭ ﻳﺸﲔ‬
‫ﻣﻦ ﻏﻞ ﻳﻀﺎﻑ ﺇﱃ ﺍﻷﻋﻨﺎﻕ‪ ،‬ﻭ)ﻛﺘﺎﺑﺎ( ﻧﺼﺐ ﺑﻴﺨﺮﺝ ﻭﻣﻌﻨﺎﻩ‪ :‬ﻭﳔﺮﺝ ﻟﻪ ﻃﺎﺋﺮﻩ ﻛﺘﺎﺑﺎ‪،‬‬
‫ﻳﻠﻘﺎﻩ ﻣﻨﺸﻮﺭﺍ ﺃﻱ‪ :‬ﻏﲑ ﻣﻄﻮﻱ‪ ،‬ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊﺎﻝ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪ :‬ﻳﻠﻘﺎﻩ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﻓﺘﺢ ﺍﻟﻼﻡ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻘﺎﻑ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺁﻳﺔ‪.٢٥‬‬

‫‪١٦٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺇﺳﻜﺎﻥ ﺍﻟﻼﻡ ﻭﲣﻔﻴﻒ ﺍﻟﻘﺎﻑ ﻭﳘﺎ ﻣﺘﺪﺍﺧﻼﻥ ﰲ ﺍﳌﻌﲎ؛ ﻷﻧﻪ ﻻ ﻳﻠﻘﺎﻩ ﺣﱴ ﻳﻠﻘﺎﻩ ﻭﺇﺫﺍ‬
‫ﻟﻘﻴﻪ ﻓﻬﻮ ﻳﻠﻘﺎﻩ‪.‬‬
‫﴿ﺍﻗﺮﺃ ﻛﺘﺎﺑﻚ﴾‪ ،‬ﺃﻱ‪ :‬ﻳﻘﺎﻝ ﻟﻪ ﺍﻗﺮﺃ ﻛﺘﺎﺑﻚ‪ ،‬ﻛﺎﻥ ﻗﺘﺎﺩﺓ ﻳﻘﻮﻝ‪ :‬ﻳﻘﺮﺃﻩ ﻣﻦ ﱂ ﻳﻜﻦ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﻗﺎﺭﹰﺋﺎ‪ .‬ﻭﺣﺴﻴ‪‬ﺒﺎ ﻗﻴﻞ ﺣﺎﺳ‪‬ﺒﺎ ﻭﳏﺎﺳ‪‬ﺒﺎ‪ ،‬ﻭﻗﻴﻞ ﺷﻬﻴ ‪‬ﺪﺍ )ﻭﺣﺴﻴ‪‬ﺒﺎ( ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‬
‫ﻭﻋﻠﻰ ﺍﻟﺒﻴﺎﻥ ﺇﻥ ﺷﺌﺖ‪) .‬ﺑﻨﻔﺴﻚ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻭﺇﻥ ﻛﺎﻥ ﳎﺮﻭﺭﺍ ﺑﺎﻟﺒﺎﺀ‪ ،‬ﻭﻛﺎﻥ ﺍﳊﺴﻦ‬
‫ﻳﻘﻮﻝ‪ :‬ﺃﻧﺼﻔﻚ ﻭﺍﷲ ﻣﻦ ﺟﻌﻠﻚ ﺣﺴﻴﺐ ﻧﻔﺴﻚ‪ .‬ﻭﺍﻟﻮﺯﺭ ﺍﻹﰒ‪ ،‬ﻭﰲ ﻣﻌﲎ ﺫﻟﻚ ﻗﻮﻻﻥ‪،‬‬
‫ﺍﻷﻭﻝ ﻻ ﻳﺆﺧﺬ ﺃﺣﺪ ﺑﺬﻧﺐ ﻏﲑﻩ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﻻ ﳚﻮﺯ ﻷﺣﺪ ﺃﻥ ﻳﻌﻤﻞ ﺍﻹﰒ؛ ﻷﻥ ﻏﲑﻩ ﻋﻤﻠﻪ‪.‬‬
‫﴿ﻭﻣﺎ ﻛﻨﺎ ﻣﻌﺬﺑﲔ ﺣﱴ ﻧﺒﻌﺚ ﺭﺳﻮﻻ﴾‪ ،‬ﺃﻱ‪ :‬ﺣﲔ ﻳﺒﲔ ﻣﺎ ﺑﻪ ﻧﻌﺬﺏ‪ ،‬ﻭﻣﺎ ﻣﻦ‬
‫ﺃﺟﻠﻪ ﻧﺪﺧﻞ ﺍﳉﻨﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ﹸﻝ‬
‫ﺴﻘﹸﻮﺍ ﻓِﻴﻬ‪‬ﺎ ﹶﻓ ‪‬‬
‫ﻚ ﹶﻗ ‪‬ﺮ‪‬ﻳ ﹰﺔ ﹶﺃ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎ ﻣ‪ ‬ﺘ ‪‬ﺮﻓِﻴﻬ‪‬ﺎ ﹶﻓ ﹶﻔ ‪‬‬
‫﴿ ‪‬ﻭِﺇﺫﹶﺍ ﹶﺃ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ﺃﹶﻥ ‪‬ﻧ ‪‬ﻬ ِﻠ ‪‬‬
‫ﺏ‬
‫ﻚ ِﺑ ﹸﺬﻧ‪‬ﻮ ِ‬
‫ﺡ ‪‬ﻭ ﹶﻛﻔﹶﻰ ِﺑ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫‪‬ﻭ ﹶﻛ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹶﻠ ﹾﻜﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻭ ِﻥ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ﻧ‪‬ﻮ ٍ‬ ‫‪Ò‬‬ ‫ﹶﻓ ‪‬ﺪ ‪‬ﻣ ‪‬ﺮﻧ‪‬ﺎﻫ‪‬ﺎ ‪‬ﺗ ‪‬ﺪ ِﻣﲑ‪‬ﺍ‬
‫ﺠ ﹾﻠﻨ‪‬ﺎ ﹶﻟﻪ‪ ‬ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻧﺸ‪‬ﺎ ُﺀ ِﻟﻤ‪‬ﻦ ‪‬ﻧﺮِﻳ ‪‬ﺪ ﹸﺛ ‪‬ﻢ‬
‫ﺼﲑ‪‬ﺍ ‪ Ò‬ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺍﹾﻟﻌ‪‬ﺎ ِﺟ ﹶﻠ ﹶﺔ ‪‬ﻋ ‪‬‬
‫ِﻋﺒ‪‬ﺎ ِﺩ ِﻩ ‪‬ﺧِﺒﲑ‪‬ﺍ ‪‬ﺑ ِ‬
‫‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃﺭ‪‬ﺍ ‪‬ﺩ ﺍ َﻵ ِﺧ ‪‬ﺮ ﹶﺓ ‪‬ﻭ ‪‬ﺳﻌ‪‬ﻰ ﹶﻟﻬ‪‬ﺎ ‪‬ﺳ ‪‬ﻌ‪‬ﻴﻬ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﻼﻫ‪‬ﺎ ‪‬ﻣ ﹾﺬﻣ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﺪﺣ‪‬ﻮﺭ‪‬ﺍ‬
‫ﺼﹶ‬‫‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﻟﻪ‪ ‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﹸﻼ ‪‬ﻧ ِﻤ ‪‬ﺪ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ‪‬ﻭ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ِﻣ ‪‬ﻦ ‪‬ﻋﻄﹶﺎ ِﺀ‬
‫ﻛ ًّ‬ ‫‪Ò‬‬ ‫ﺸﻜﹸﻮﺭ‪‬ﺍ‬
‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﺳ ‪‬ﻌ‪‬ﻴﻬ‪‬ﻢ ‪‬ﻣ ‪‬‬
‫‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣﻦ‪ ‬ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺤﻈﹸﻮﺭ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٢٠-١٦ :‬‬
‫ﻚ ‪‬ﻣ ‪‬‬
‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻄﹶﺎ ُﺀ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﳌﺘﺮﻑ ﺍﳌﻨﻌﻢ‪ ،‬ﻭﰲ ﺗﺄﻭﻳﻞ ﺫﻟﻚ ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﳘﺎ ﺃﻣﺮﻧﺎﻫﻢ ﺑﺎﻟﻄﺎﻋﺔ ﻓﻔﺴﻘﻮﺍ؛ ﻷﻥ‬
‫ﺍﳌﺘﺮﻑ ﺇﺫﺍ ﺃﻣﺮ ﺑﺎﻟﻄﺎﻋﺔ ﺧﺎﻟﻒ ﺇﱃ ﺍﻟﻔﺴﻮﻕ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ :‬ﻭﻣﺜﻠﻪ ﺃﻣﺮﺗﻚ ﻓﻌﺼﻴﺘﲏ‪،‬‬
‫ﻭﺍﻟﺜﺎﱐ ﻛﺜﺮﻧﺎ ﻣﺘﺮﻓﻴﻬﺎ ﻓﻔﺴﻘﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﻣﺮ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻛﺜﺮ ﻭﺁﻣﺮﺗﻪ ﻭﺍﻣﺮﺗﻪ ﻭﺃﻣﺮﺗﻪ‬
‫ﺑﺎﻟﺘﺨﻔﻴﻒ ﺇﺫﺍ ﻛﺜﺮﺗﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﻨﱯ ‪)) :‬ﺧﲑ ﺍﳌﺎﻝ ﺳﻜﺔ ﻣﺄﺑﻮﺭﺓ ﺃﻭ ﻣﻬﺮﺓ ﻣﺄﻣﻮﺭﺓ((‬

‫ﺃﻱ ﻛﺜﲑﺓ ﺍﻟﻨﺘﺎﺝ‪ ،‬ﻭﺍﻟﻜﺜﺮﺓ ﻫﺎﻫﻨﺎ ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﻌﺪﺩ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﳉﺪﺓ‬
‫ﻭﺍﻟﻴﺴﺎﺭ‪﴿ .‬ﻓﺤﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻘﻮﻝ﴾ ﺃﻱ‪ :‬ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ‪﴿ ،‬ﻓﺪﻣﺮﻧﺎﻫﺎ﴾ ﺃﻱ‪:‬‬
‫ﺃﻫﻠﻜﻨﺎﻫﺎ‪ .‬ﻭﻛﻢ ﺃﻫﻠﻜﻨﺎ ﻣﻦ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﺃﻱ‪ :‬ﺃﻫﻠﻜﻨﺎ ﻋﺪﺩﺍ ﻛﺒﲑﺍ‪ ،‬ﻛﻌﺎﺩ ﻭﲦﻮﺩ ﻭﻗﻮﻡ ﻟﻮﻁ‬
‫ﻭﻏﲑﻫﻢ‪ .‬ﻣﻦ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻟﻌﺎﺟﻠﺔ ﺃﻱ‪ :‬ﻳﺮﻳﺪ ﺑﻌﻤﻠﻪ ﺍﻟﺪﻧﻴﺎ‪﴿ ،‬ﻋﺠﻠﻨﺎ ﻟﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﺠﻞ ﺍﷲ‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٦٤‬‬
‫ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺠﻞ ﻟﻪ ﻣﺎ ﻳﺸﺎﺀ‪ .‬ﻭﻳﺼﻼﻫﺎ ﺃﻱ‪ :‬ﻳﻠﺰﻣﻬﺎ‪﴿ ،‬ﻭﻣﺪﺣﻮﺭﺍ﴾ ﺃﻱ‪ :‬ﻣﺒﺎﻋﺪﺍ ﻣﻦ‬
‫ﺭﲪﺔ ﺍﷲ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺩﺣﺮﺗﻪ ﺩﺣﺮﺍ ﻭﺩﺣﻮﺭﺍ ﺇﺫﺍ ﺑﺎﻋﺪﺗﻪ ﻋﻨﻚ‪ .‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻭﺳﻌﻰ ﳍﺎ ﺳﻌﻴﻬﺎ﴾‪،‬‬
‫ﺃﻱ‪ :‬ﻋﻤﻞ ﳍﺎ ﻋﻤﻠﻬﺎ‪ .‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻣﺸﻜﻮ ‪‬ﺭﺍ﴾ ﺃﻱ‪ :‬ﻣﻀﺎﻋﻔﺎ‪ .‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﺷﻜﺮ ﳍﻢ‬
‫ﺣﺴﻨﺎ‪‬ﻢ ﻭﻋﻔﺎ ﳍﻢ ﻋﻦ ﺳﻴﺌﺎ‪‬ﻢ ﻭ)ﻛﻼ( ﻧﺼﺐ ﺑﻨﻤﺪ‪ ،‬ﻭ)ﻫﺆﻻﺀ( ﺑﺪﻝ )ﻛﻞ( ﻣﻦ ﻛﻞ‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﻳﻌﻄﻰ ﺍﳌﺆﻣﻨﲔ ﻭﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻦ ﻋﻄﺎﺀ ﺭﺑﻚ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﶈﻈﻮﺭ‪ ،‬ﺍﳌﻤﻨﻮﻉ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻼ‬
‫ﺕ ‪‬ﻭﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ‬ﺗ ﹾﻔﻀِﻴ ﹰ‬
‫ﻶ ِﺧ ‪‬ﺮﺓﹸ ﹶﺃ ﹾﻛ‪‬ﺒﺮ‪ ‬ﺩ ‪‬ﺭﺟ‪‬ﺎ ٍ‬
‫ﺾ ‪‬ﻭﹶﻟ َ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻀ ﹾﻠﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻒ ﹶﻓ ‪‬‬
‫﴿ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﺨﺬﹸﻭ ﹰﻻ﴾]ﺍﻵﻳﺎﺕ‪.[٢٢-٢١ :‬‬
‫ﷲ ِﺇﹶﻟﻬ‪‬ﺎ ﺁ ‪‬ﺧ ‪‬ﺮ ﹶﻓ‪‬ﺘ ﹾﻘﻌ‪ ‬ﺪ ‪‬ﻣ ﹾﺬﻣ‪‬ﻮﻣ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻞ ‪‬ﻣ ‪‬ﻊ ﺍ ِ‬
‫‪ Ò‬ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺃﻱ ﻓﻀﻠﻨﺎ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﺃﻋﻠﻰ ﻣﻨﺎﺯﻝ‪ .‬ﻭ﴿ﻛﻴﻒ﴾ ﰲ‬
‫ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﻔﻀﻠﻨﺎ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ‪ ،‬ﻭﻓﻴﻪ ﻧﻈﺮ؛ ﻷﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻻ ﻳﻌﻤﻞ ﻓﻴﻪ ﻣﺎ ﻗﺒﻠﻪ‪.‬‬
‫ﻭ﴿ﺃﻛﱪ ﺩﺭﺟﺎﺕ﴾ ﺧﱪ ﺍﻻﺑﺘﺪﺍﺀ ﻭﻫﻮ ﺍﻵﺧﺮﺓ ﻭ﴿ﺩﺭﺟﺎﺕ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺒﻴﺎﻥ ﻭﻣﺜﻠﻪ‬
‫ﺗﻔﻀﻴﻼ‪ .‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻣﺬﻣﻮﻣﺎ ﳐﺬﻭﻻ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﻌﻴ‪‬ﺒﺎ ﻏﲑ ﻣﻨﺼﻮﺭ‪ .‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻣﺬﻣﻮ ‪‬ﻣﺎ‬
‫ﳐﺬﻭﻻ ﰲ ﻋﺬﺍﺑﻪ‪ .‬ﻭﻓﻴﻤﻦ ﺧﻮﻃﺐ ‪‬ﺬﺍ ﺍﳋﻄﺎﺏ ﻭﺟﻬﺎﻥ‪ ،‬ﺍﻷﻭﻝ ﺧﻄﺎﺏ ﺍﻟﻨﱯ ‪،‬‬
‫ﻭﺍﳌﻌﲎ ﻋﺎﻡ ﳉﻤﻴﻊ ﺍﳌﻜﻠﻔﲔ‪ .‬ﻭﺍﻟﺜﺎﱐ ﺧﻄﺎﺏ ﺍﻹﻧﺴﺎﻥ ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﻻ ﲡﻌﻞ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻭﻗﻴﻞ ﺇﻥ ﻗﻮﻟﻪ‪ :‬ﻓﺘﻘﻌﺪ ﻳﺮﺍﺩ ﺑﻪ ﺍﻟﺬﻝ ﻭﺍﻟﻌﺠﺰ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﻭﺍﻗﻌﺪ ﻓﺈﻧﻚ ﺃﻧﺖ ﺍﻟﻄﺎﻋﻢ ﺍﻟﻜﺎﺳﻲ‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﹶﺃ ﱠﻻ ‪‬ﺗ ‪‬ﻌﺒ‪‬ﺪ‪‬ﻭﺍ ِﺇ ﱠﻻ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﺑِﺎﹾﻟﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻦ ِﺇ ‪‬ﺣﺴ‪‬ﺎﻧ‪‬ﺎ ِﺇﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﺒﻠﹸ ‪‬ﻐ ‪‬ﻦ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﻙ ﺍﹾﻟ ِﻜ‪‬ﺒ ‪‬ﺮ‬
‫﴿ ‪‬ﻭ ﹶﻗﻀ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪Ò‬‬ ‫ﻑ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻨ ‪‬ﻬ ‪‬ﺮ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻭﻗﹸﻞ ﱠﻟ ‪‬ﻬﻤ‪‬ﺎ ﹶﻗ ‪‬ﻮ ﹰﻻ ﹶﻛ ِﺮﳝ‪‬ﺎ‬
‫ﻼ ‪‬ﺗﻘﹸﻞ ﱠﻟ ‪‬ﻬﻤ‪‬ﺎ ﹸﺃ ‪‬‬
‫ﻼ ‪‬ﻫﻤ‪‬ﺎ ﹶﻓ ﹶ‬
‫ﹶﺃ ‪‬ﺣ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭ ِﻛ ﹶ‬
‫‪Ò‬‬ ‫ﺻ ِﻐﲑ‪‬ﺍ‬
‫ﺏ ﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ‪‬ﻬﻤ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﺭ‪‬ﺑﻴ‪‬ﺎﻧِﻲ ‪‬‬
‫ﺡ ﺍﻟ ﱡﺬ ﱢﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ‪‬ﻭﻗﹸﻞ ‪‬ﺭ ‪‬‬
‫ﺾ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺧ ِﻔ ‪‬‬
‫ﻏﻔﹸﻮﺭ‪‬ﺍ﴾‬
‫ﹶ‬ ‫ﲔ‬
‫ﲔ ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ﻟِﻸﻭ‪‬ﺍِﺑ ‪‬‬
‫ﺤ‪‬‬
‫‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ﻓِﻲ ‪‬ﻧ ﹸﻔﻮ ِﺳ ﹸﻜ ‪‬ﻢ ﺇِﻥ ‪‬ﺗﻜﹸﻮﻧ‪‬ﻮﺍ ﺻ‪‬ﺎِﻟ ِ‬
‫]ﺍﻵﻳﺎﺕ‪.[٢٥-٢٣ :‬‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﺃﻣﺮ ﺃﻻ ﺗﻌﺒﺪﻭﺍ ﺇﻻ ﺇﻳﺎﻩ‪ ،‬ﻭ)ﺍﻟﺒﺎﺀ( ﰲ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺗﺘﻌﻠﻖ ﺑﻘﻀﻰ‬
‫﴿ ‪‬ﻭ ﹶﻗﻀ‪‬ﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪١٦٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺃﻭ ﺑﺄﻭﺻﻰ ﳏﺬﻭﻓﺎ‪ ،‬ﻭﺍﳌﻌﲎ ﻣﺘﻘﺎﺭﺏ‪ ،‬ﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻳﺒﻠﻐﺎﻥ ﺑﺎﻷﻟﻒ ﻭﻛﺴﺮ‬
‫ﺍﻟﻨﻮﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻣﻦ ﻏﲑ ﺃﻟﻒ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻷﻟﻒ ﻓﻸﻥ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻗﺪ ﺫﻛﺮﺍ‬
‫ﻗﺒﻠﻪ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﺃﺣﺪﳘﺎ ﺃﻭ ﻛﻼﳘﺎ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﰲ ﻳﺒﻠﻐﺎﻥ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻐﲑ ﺃﻟﻒ‬
‫ﻓﻌﻠﻰ ﺃﻧﻪ ﻻ ﺿﻤﲑ ﻓﻴﻪ‪ ،‬ﻭﺍﺭﺗﻔﻊ ﺃﺣﺪﳘﺎ ﺑﻪ ﻭﻛﻼﳘﺎ ﻋﻄﻒ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‬
‫ﻛﻼﳘﺎ ﺑﺎﻹﻣﺎﻟﺔ؛ ﻷﻥ ﳍﺎ ﺭﺟﻮﻋﺎ ﺇﱃ ﺍﻟﻴﺎﺀ ﺗﻘﻮﻝ‪ :‬ﺇﺫﺍ ﲰﻴﺖ ﺭﺟﻼ ﺑﻜﻼ ﰒ ﺛﻨﻴﺘﻪ ﻛﻠﻴﺎﻥ‪،‬‬
‫ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ ﺇﻣﺎﻟﺔ؛ ﻷﻥ ﺍﻷﻟﻒ ﻓﻴﻪ ﲡﺮﻱ ﳎﺮﻯ ﺃﻟﻒ ﺍﻻﺛﻨﲔ‪ ،‬ﻭﺃﻟﻒ ﺍﻻﺛﻨﲔ ﻻ‬
‫ﲤﺎﻝ‪ ،‬ﻭﺃﻑ ﻛﻠﻤﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﻀﺠﺮ ﺃﻱ‪ :‬ﻻ ﺗﻘﻞ ﳍﻤﺎ ﻛﻼﻣﺎ ﺗﺘﱪﻡ ﻓﻴﻪ ‪‬ﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﻣﻌﻨﺎﻫﺎ ﺍﻟﻨﱳ ﺃﻱ‪ :‬ﻳﻜﻮﻥ ﻣﻨﻬﻤﺎ ﺇﺫﺍ ﺃﺳﻨﺎ ﺍﳊﺪﻳﺚ ﻓﻼ ﺗﻘﺬﺭﳘﺎ ﻛﻤﺎ ﻛﺎﻧﺎ ﻻ ﻳﻘﺬﺭﺍﻧﻚ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺍﺑﻦ ﻋﺎﻣﺮ‪ :‬ﺃﻑ ﺑﻔﺘﺢ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﻧﺎﻓﻊ ﻭﺣﻔﺺ ﻣﻜﺴﻮﺭﺓ ﺍﻟﻔﺎﺀ‬
‫ﻣﻨﻮﻧﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﻣﻜﺴﻮﺭﺓ ﻏﲑ ﻣﻨﻮﻧﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﺧﺘﻼﻓﻬﻢ ﻓﻴﻬﺎ ﺣﻴﺚ ﻭﻗﻌﺖ‪ ،‬ﻭﻛﻞ‬
‫ﺫﻟﻚ ﻟﻐﺎﺕ ﻓﻴﻬﺎ ﻭﻫﻲ ﻏﲑ ﻣﺘﻤﻜﻨﺔ ﲟﻨـﺰﻟﺔ ﺍﻷﺻﻮﺍﺕ‪ ،‬ﻭﺇﺫﺍ ﱂ ﺗﻨﻮﻥ ﻓﻬﻲ ﻣﻌﺮﻓﺔ‪ ،‬ﻭﺇﺫ‬
‫ﻧﻮﻧﺖ ﻓﻬﻲ ﻧﻜﺮﺓ ﲟﻨـﺰﻟﺔ ﻏﺎﻕ ﻭﻏﺎﻕ ﰲ ﺍﻟﺼﻮﺕ‪ ،‬ﻭﺍﻟﻜﺴﺮ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ ﻭﺍﻟﻔﺘﺢ‬
‫ﻛﺬﻟﻚ ﺃﻳﻀﺎ‪ ،‬ﻟﺜﻘﻞ ﺍﻟﺘﻀﻌﻴﻒ ﻭﺧﻔﺔ ﺍﻟﻔﺘﺤﺔ ﻭﺍﻟﻜﺴﺮ ﻣﻊ ﻋﺪﻡ ﺍﻟﺘﻨﻮﻳﻦ ﺃﻋﺮﻑ ﺍﻟﻠﻐﺎﺕ‬
‫ﻭﺃﻛﺜﺮﻫﺎ‪﴿ ،‬ﻭﻻ ﺗﻨﻬﺮﳘﺎ﴾ ﺃﻱ‪ :‬ﻻ ﺗﺮﻓﻊ ﻋﻠﻴﻬﻤﺎ ﺻﻮﺗﻚ ﻭﻻ ﺗﻐﻠﻆ ﳍﻤﺎ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﺍﻟﻘﻮﻝ‬
‫ﺡ ﺍﻟ ﱡﺬ ﱢﻝ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ﴾ ﺃﻱ‪ :‬ﺃﻟﻦ ﺟﺎﻧﺒﻚ‬ ‫ﺾ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﺍﻟﻜﺮﱘ ﺍﻟﺴﻠﻴﻢ ﻣﻦ ﺍﳉﻔﻮﺓ‪﴿ ،‬ﻭ‪‬ﺍ ‪‬ﺧ ِﻔ ‪‬‬
‫ﻣﺘﺬﻟﻼ ﳍﻤﺎ ﻣﻦ ﻣﺒﺎﻟﻐﺘﻚ ﰲ ﺍﻟﺮﲪﺔ ﳍﻤﺎ‪﴿ ،‬ﻭﻗﻞ ﺭﺏ ﺍﺭﲪﻬﻤﺎ﴾‪ ،‬ﺫﻫﺐ ﻗﻮﻡ ﺇﱃ ﺃﻥ ﻫﺬﺍ‬
‫ﲔ﴾)‪.(١‬‬‫ﺸ ِﺮ ِﻛ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭﺍ ِﻟ ﹾﻠﻤ‪ ‬‬
‫ﻣﻨﺴﻮﺥ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﻟِﻠ‪‬ﻨِﺒ ‪‬ﻲ ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻟﻴﺲ ﻫﺬﺍ ﲟﻨﺴﻮﺥ ﻭﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺍﳋﺼﻮﺹ‪.‬‬
‫﴿ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ﻓِﻲ ‪‬ﻧﻔﹸﻮ ِﺳ ﹸﻜ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﰲ ﺿﻤﺎﺋﺮﻛﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺒﲑ ﻫﻲ ﰲ‬
‫ﺍﻟﺒﺎﺩﺭﺓ ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﺮﺟﻞ ﺇﱃ ﺃﺑﻴﻪ ﻭﻻ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺇﻻ ﺍﳋﲑ‪ ،‬ﻭﺍﻷﻭﺍﺏ ﻣﻦ ﺃﺏ ﻳﺆﻭﺏ‬
‫ﺇﺫﺍ ﺭﺟﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﺮﺍﺟﻊ ﺇﱃ ﺍﷲ ﰲ ﻛﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻭﺍﳌﻘﻠﻊ ﻋﻦ ﻛﻞ ﻣﺎ ‪‬ﻲ ﻋﻨﻪ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ :‬ﺁﻳﺔ‪.١١٣‬‬

‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٦٦‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ِﺇ ﱠﻥ‬ ‫‪Ò‬‬ ‫ﺴﺒِﻴ ِﻞ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺒ ﱢﺬ ‪‬ﺭ ‪‬ﺗ ‪‬ﺒﺬِﻳﺮ‪‬ﺍ‬
‫ﲔ ﻭ‪‬ﺍ‪‬ﺑ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺴ ِﻜ ‪‬‬
‫ﺕ ﺫﹶﺍ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ‪‬ﺣ ﱠﻘ ‪‬ﻪ ﻭ‪‬ﺍﹾﻟ ِﻤ ‪‬‬
‫﴿ﻭ‪‬ﺁ ِ‬
‫ﺿ ‪‬ﻦ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﻢ‪‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ ِﻟ ‪‬ﺮ‪‬ﺑ ِﻪ ﹶﻛﻔﹸﻮﺭ‪‬ﺍ ‪ Ò‬ﻭِﺇﻣ‪‬ﺎ ﺗ‪ ‬ﻌ ِﺮ ‪‬‬
‫ﲔ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍﻟ ‪‬‬
‫ﺸﻴ‪‬ﺎ ِﻃ ِ‬
‫ﺍﹾﻟ ‪‬ﻤ‪‬ﺒ ﱢﺬﺭِﻳ ‪‬ﻦ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﺇ ‪‬ﺧﻮ‪‬ﺍ ﹶﻥ ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬ﺮﺟ‪‬ﻮﻫ‪‬ﺎ ﹶﻓﻘﹸﻞ ﱠﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﻮﻻ ‪‬ﻣ ‪‬ﻴﺴ‪‬ﻮﺭ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٢٨-٢٦:‬‬
‫ﺍ‪‬ﺑِﺘﻐ‪‬ﺎ َﺀ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ٍﺔ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺕ ﺫﹶﺍ ﺍﹾﻟ ﹸﻘ ‪‬ﺮﺑ‪‬ﻰ ‪‬ﺣ ﱠﻘﻪ‪ ﴾‬ﺃﻱ‪ :‬ﺣﻈﻪ ﻣﻦ ﺍﻟﺼﻠﺔ ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻳﻌﲏ ﺑﻪ ﺫﻭ ﻗﺮﺍﺑﺔ‬
‫﴿ﻭ‪‬ﺁ ِ‬
‫ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺫﻭ ﻗﺮﺍﺑﺔ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﺃﺷﺒﻪ؛ ﻷﻧﻪ ﻣﺘﺼﻞ ﺑﱪ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﳌﺴﻜﲔ ﻭﺍﺑﻦ‬
‫ﺍﻟﺴﺒﻴﻞ‪ ،‬ﺃﻱ‪ :‬ﺁ‪‬ﻤﺎ ﺣﻘﻬﻤﺎ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﺍﳌﺴﻤﺎﺓ ﳍﻤﺎ‪ ،‬ﻭﺍﻟﺘﺒﺬﻳﺮ ﺗﻔﺮﻳﻖ ﺍﳌﺎﻝ ﺑﺎﻹﺳﺮﺍﻑ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺇﻧﻔﺎﻕ ﺍﳌﺎﻝ ﰲ ﻏﲑ ﺣﻘﻪ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ :‬ﻟﻮ ﺃﻧﻔﻖ ﻣﺪﺍ ﰲ ﺑﺎﻃﻞ ﻛﺎﻥ ﺗﺒﺬﻳﺮﺍ‪،‬‬
‫ﺇﻥ ﺍﳌﺒﺬﺭﻳﻦ ﻛﺎﻧﻮﺍ ﺇﺧﻮﺍﻥ ﺍﻟﺸﻴﺎﻃﲔ‪ ،‬ﺃﻱ‪ :‬ﻳﻔﻌﻠﻮﻥ ﻣﺎ ﺳﻮﻝ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻬﻢ ﺇﺧﻮﺍ‪‬ﻢ‬
‫ﺑﺎﺗﺒﺎﻋﻬﻢ ﺁﺛﺎﺭﻫﻢ‪.‬‬
‫ﻭﺇﻣﺎ ﺗﻌﺮﺿﻦ ﺃﻱ‪ :‬ﻭﺇﻥ ﻋﺮﺿﺖ ﻋﻦ ﺫﻱ ﺍﻟﻘﺮﰉ ﻭﺍﳌﺴﻜﲔ ﻭﺍﺑﻦ ﺍﻟﺴﺒﻴﻞ ﻟﻄﻠﺐ‬
‫ﺭﺯﻕ ﻣﻦ ﺭﺑﻚ ﻓﻘﻞ ﳍﻢ ﻗﻮﻻ ﻟﻴﻨﺎ ﺳﻬﻼ‪ ،‬ﻳﺮﺯﻗﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﻣﻦ ﻓﻀﻠﻪ‪ ،‬ﻭﻳﻘﺎﻝ ﺗﺄﻭﻳﻠﻪ ﺃﻧﻪ‬
‫ﻳﻴﺴﺮ ﻋﻠﻴﻬﻢ ﻓﻘﺮﻫﻢ ﺑﺪﻋﺎﺋﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺑﻪ ﺍﻟﻌﺪﺓ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺯﻳﺪ ﺗﻌﺮﺿﻦ ﻋﻨﻬﻢ ﺇﺫﺍ‬
‫ﺧﺸﻲ ﺃﻥ ﻳﺘﻘﻮﻭﺍ ﺑﺎﻟﻌﻄﻴﺔ ﻋﻠﻰ ﻣﻌﺎﺻﻲ ﺍﷲ ﻭﻳﻜﻮﻥ ﺍﺑﺘﻐﺎﺀ ﺍﻟﺮﲪﺔ ﻣﻦ ﺍﷲ ﺑﺎﻟﺘﻮﻓﻴﻖ‬
‫ﻟﻠﺘﻮﺑﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻂ ﹶﻓ‪‬ﺘ ﹾﻘﻌ‪ ‬ﺪ ‪‬ﻣﻠﹸﻮﻣ‪‬ﺎ‬
‫ﺴِ‬
‫ﺴ ﹾﻄﻬ‪‬ﺎ ﹸﻛ ﱠﻞ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻚ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺒ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻞ ‪‬ﻳ ‪‬ﺪ ‪‬ﻙ ‪‬ﻣ ‪‬ﻐﻠﹸﻮﹶﻟ ﹰﺔ ِﺇﻟﹶﻰ ﻋ‪‬ﻨ‪ِ ‬ﻘ ‪‬‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫‪Ò‬‬ ‫ﺼﲑ‪‬ﺍ‬
‫ﻕ ِﻟﻤ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ‪‬ﻭ‪‬ﻳ ﹾﻘ ِﺪﺭ‪ِ ‬ﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ِﺑ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ‪‬ﺧِﺒﲑ‪‬ﺍ ‪‬ﺑ ِ‬
‫ﻚ ‪‬ﻳ ‪‬ﺒﺴ‪‬ﻂﹸ ﺍﻟ ‪‬ﺮ ‪‬ﺯ ‪‬‬
‫ﺤﺴ‪‬ﻮﺭ‪‬ﺍ ‪ِ Ò‬ﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬ﺮﺯ‪‬ﻗﹸﻬ‪ ‬ﻢ ‪‬ﻭِﺇﻳ‪‬ﺎﻛﹸﻢ ِﺇ ﱠﻥ ﹶﻗ ‪‬ﺘ ﹶﻠ ‪‬ﻬ ‪‬ﻢ ﻛﹶﺎ ﹶﻥ ِﺧ ﹾﻄﺌﹰﺎ ﹶﻛِﺒﲑ‪‬ﺍ‬
‫ﻕ ‪‬ﻧ ‪‬‬
‫ﻼٍ‬‫ﺸ‪‬ﻴ ﹶﺔ ِﺇ ‪‬ﻣ ﹶ‬
‫‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘﺘ‪‬ﻠﹸﻮﺍ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﺩﻛﹸ ‪‬ﻢ ‪‬ﺧ ‪‬‬
‫ﷲ‬
‫ﺲ ﺍﱠﻟﺘِﻲ ‪‬ﺣ ‪‬ﺮ ‪‬ﻡ ﺍ ُ‬
‫ﻼ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘﺘ‪‬ﻠﹸﻮﺍ ﺍﻟ‪‬ﻨ ﹾﻔ ‪‬‬
‫ﺸ ﹰﺔ ‪‬ﻭﺳ‪‬ﺎ َﺀ ‪‬ﺳﺒِﻴ ﹰ‬
‫‪ Ò‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘ ‪‬ﺮﺑ‪‬ﻮﺍ ﺍﻟ ‪‬ﺰﻧ‪‬ﻰ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺣ ‪‬‬
‫ﺴﺮِﻑ ﻓِﻲ ﺍﹾﻟ ﹶﻘ ‪‬ﺘ ِﻞ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ‬
‫ﻼ ‪‬ﻳ ‪‬‬
‫ﳊ ‪‬ﻖ ‪‬ﻭﻣ‪‬ﻦ ﻗﹸِﺘ ﹶﻞ ‪‬ﻣ ﹾﻈﻠﹸﻮﻣ‪‬ﺎ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ِﻟ ‪‬ﻮِﻟ‪‬ﻴ ِﻪ ‪‬ﺳ ﹾﻠﻄﹶﺎﻧ‪‬ﺎ ﹶﻓ ﹶ‬
‫ِﺇ ﱠﻻ ﺑِﺎ ﹶ‬
‫‪‬ﻣ ‪‬ﻨﺼ‪‬ﻮﺭ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٣٣-٢٩ :‬‬
‫ﺠ ‪‬ﻌ ﹾﻞ ‪‬ﻳ ‪‬ﺪ ‪‬ﻙ ‪‬ﻣ ‪‬ﻐﻠﹸﻮﹶﻟ ﹰﺔ﴾ ﺃﻱ‪ :‬ﻻ ﲤﺴﻜﻬﺎ ﻋﻦ ﺍﻹﻧﻔﺎﻕ‪ ،‬ﻭﻻ ﺗﻄﻠﻘﻬﺎ ﺑﺎﻹﺳﺮﺍﻑ‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫‪١٦٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻓﺘﻜﻮﻥ ﻗﺪ ﺑﺎﻟﻐﺖ ﰲ ﺍﳊﻤﻞ ﻋﻠﻰ ﻧﻔﺴﻚ ﻭﺣﺎﻟﻚ‪ ،‬ﺣﱴ ﺗﺼﲑ ﲟﻨـﺰﻟﺔ ﻣﻦ ﺣﺴﺮﺗﻪ‪،‬‬
‫ﻭﺍﳊﺴﲑ ﻭﺍﶈﺴﻮﺭ ﺍﻟﺬﻱ ﻗﺪ ﺑﺎﻟﻎ ﰲ ﺍﻟﺘﻌﺐ ﻭﺍﻹﻋﻴﺎﺀ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﻧﺎﺩ ‪‬ﻣﺎ ﻋﻠﻰ ﻣﺎ ﻓﺮﻁ‬
‫ﻣﻨﻚ‪.‬‬
‫ﻕ﴾ ﺃﻱ‪ :‬ﻳﻮﺳﻌﻪ ﳌﻦ ﻳﺸﺎﺀ‪ ﴿ ،‬ﻭ‪‬ﻳ ﹾﻘ ِﺪﺭ‪ ﴾‬ﺃﻱ‪ :‬ﻳﻀﻴﻖ ﻋﻠﻰ‬
‫ﻚ ‪‬ﻳ ‪‬ﺒﺴ‪‬ﻂﹸ ﺍﻟ ‪‬ﺮ ‪‬ﺯ ‪‬‬
‫﴿ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻭﺍﻹﻣﻼﻕ ﺍﻟﻔﻘﺮ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺪﻓﻨﻮﻥ ﺍﻟﺒﻨﺎﺕ ﺇﺫﺍ ﻭﻟﺪﻥ ﺧﻮﹰﻓﺎ ﻣﻦ ﺍﻟﻔﻘﺮ‪ ،‬ﻓﻀﻤﻦ‬
‫ﺍﷲ ﳍﻢ ﺭﺯﻗﻬﻢ‪ ،‬ﻭﰲ ﻣﻮﺿﻊ ﴿‪‬ﺗ ﹾﻘﺘ‪‬ﻠﹸﻮﺍ﴾ ﻭﺟﻬﺎﻥ‪ ،‬ﺍﻟﻨﺼﺐ ﺑﺎﻟﻌﻄﻒ ﻋﻠﻰ ﺃﻻ ﺗﻌﺒﺪﻭﺍ‪،‬‬
‫ﻭﺍﳉﺰﻡ ﺑﺎﻟﻨﻬﻲ‪ ،‬ﻭﺧﺸﻴﺔ ﻣﻔﻌﻮﻝ ﻟﻪ‪ ،‬ﻭﺍﳋﻄﺄ ﺍﻹﰒ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪﴿ ،‬ﺧﻄﺎﺀ﴾ ﺑﻜﺴﺮ ﺍﳋﺎﺀ‬
‫ﻭﻓﺘﺢ ﺍﻟﻄﺎﺀ ﳑﺪﻭﺩﺓ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﺑﻔﺘﺢ ﺍﻟﻄﺎﺀ ﻭﺍﳋﺎﺀ ﻏﲑ ﳑﺪﻭﺩﺓ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻜﺴﺮ‬
‫ﺍﳋﺎﺀ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻄﺎﺀ ﻏﲑ ﳑﺪﻭﺩﺓ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ‪‬ﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻓﻸﻥ ﻣﻌﻨﺎﻩ ﺍﻹﰒ ﻭﻳﻘﺎﻝ ﻣﻨﻪ‪:‬‬
‫ﺧﻄﻲﺀ ﻣﺜﻞ ﺃﰒ ﺇﲦﺎ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻔﺘﺢ ﺍﳋﺎﺀ ﻓﻌﻠﻰ ﺃﻧﻪ ﻣﺼﺪﺭ ﻣﻦ ﺧﻄﻲﺀ ﻭﺍﳋﻄﺄ ﺍﻹﰒ‪،‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﻜﺴﺮ ﺍﳋﺎﺀ ﻭﺍﳌﺪ ﻓﻌﻠﻰ ﻣﺼﺪﺭ ﺧﺎﻃﺄﺕ‪﴿ ،‬ﻭﻻ ﺗﻘﺮﺑﻮﺍ ﺍﻟﺰﻧﺎ﴾‪ ،‬ﺃﻱ ﻭﻻ ﺗﺄﺗﻮﺍ‬
‫ﺍﻟﺴﻔﺎﺡ‪ ،‬ﻭﻣﻦ ﻗﺼﺮ ﺍﻟﺰﻧﺎ ﺟﻌﻠﻪ ﻣﻦ ﺯﱏ ﻳﺰﱐ‪ ،‬ﻭﻣﻦ ﻣﺪﻩ ﺟﻌﻠﻪ ﻣﺼﺪﺭ ﺯﺍﱐ ﻳﺰﺍﱐ ﻣﺰﺍﻧﺎﺓ‬
‫ﻭﺯﻧﺎﺀ‪.‬‬
‫ﻭﺍﻟﻔﺎﺣﺸﺔ ﺍﻟﻘﺒﻴﺢ ﻣﻦ ﺍﻟﻔﻌﻞ‪﴿ ،‬ﻭﺳﺎﺀ ﺳﺒﻴﻼ﴾‪ ،‬ﺃﻱ‪ :‬ﺳﺎﺀ ﺍﻟﺰﻧﺎ ﺳﺒﻴﻼ‪ ،‬ﻭﻧﺼﺐ‬
‫ﺳﺒﻴﻼ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﳊ ‪‬ﻖ﴾ ﺃﻱ‪ :‬ﲟﺎ ﺃﺧﺬ ﺑﻪ ﻗﺒﻠﻬﺎ ﻣﻦ ﻛﻔﺮ ﺑﻌﺪ ﺇﳝﺎﻥ ﺃﻭ ﺯﻧﺎ ﺑﻌﺪ ﺇﺣﺼﺎﻥ‬ ‫ﻗﻮﻟﻪ‪ِ﴿ :‬ﺇ ﱠﻻ ﺑِﺎ ﹶ‬
‫ﺃﻭ ﻗﺘﻞ ﻧﻔﺲ ﺣﺮﺍﻡ‪ ﴿ ،‬ﻭﻣ‪‬ﻦ ﻗﹸِﺘ ﹶﻞ ‪‬ﻣ ﹾﻈﻠﹸﻮﻣ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺄﰐ ﺑﺈﺣﺪﻯ ﻫﺬﻩ ﺍﻟﺜﻼﺙ‪،‬‬
‫ﻭ)ﻣﻈﻠﻮﻣﺎ( ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻭﻭﻟﻴﻪ ﺍﻟﺬﻱ ﻳﻠﻲ ﺃﻣﺮﻩ ﻭﻳﻘﻮﻡ ﻣﻘﺎﻣﻪ ﰲ ﻣﺎﻟﻪ ﻭﺍﺣﺪﺍ ﻛﺎﻥ‬
‫ﺃﻭ ﲨﻌﺎ‪ ،‬ﻭﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﺍﳊﺠﺔ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻨﺼﺮﻩ ﺍﻟﺴﻠﻄﺎﻥ ﺣﱴ ﻳﻨﺼﻔﻪ ﻣﻦ ﻇﺎﳌﻪ‪،‬‬
‫ﻗﻴﻞ‪ :‬ﺳﻠﻄﺎ‪‬ﻧﺎ ﰲ ﺍﻻﻗﺘﺼﺎﺹ ﺃﻭ ﺍﻟﻌﻔﻮ‪ ،‬ﺃﻭ ﺃﺧﺬ ﺍﻟﺪﻳﺔ ﻭﻻ ﺗﺴﺮﻑ ﰲ ﺍﻟﻘﺘﻞ‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪:‬‬
‫ﺍﻟﻘﺎﺋﻞ ﺍﻷﻭﻝ ﻇﻠ ‪‬ﻤﺎ ﻫﻮ ﺍﳌﺴﺮﻑ‪.‬‬
‫ﻭﻋﻦ ﻃﻠﻖ ﺑﻦ ﺣﺒﻴﺐ ﻻ ﻳﻘﺘﻞ ﻏﲑ ﻗﺎﺗﻠﻪ ﻭﻻ ﳝﺜﻞ ﺑﻪ‪) ،‬ﻭﺇﻧﻪ( ﺃﻱ‪ :‬ﺇﻥ ﻭﻟﻴﻪ ﻛﺎﻥ‬
‫ﻣﻨﺼﻮ ‪‬ﺭﺍ؛ ﻷﻧﻪ ﻇﻠﻢ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﳍﺎﺀ ﻟﻠﻤﻘﺘﻮﻝ ﻧﻔﺴﻪ ﻭﺗﻜﻮﻥ ﻟﻠﻘﺘﻞ؛ ﻷﻧﻪ ﻓﻌﻞ ﻓﺠﺮﻯ‬
‫ﳎﺮﻯ ﺍﻟﺪﻡ‪ ،‬ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﻓﻼ ﺗﺴﺮﻑ﴾ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٦٨‬‬
‫ﺑﺎﻟﺘﺎﺀ ﻓﻌﻠﻰ ﺃﻥ ﺍﳌﻌﲎ ﻓﻼ ﺗﺴﺮﻓﻮﺍ ﰲ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﺷﺎﻫﺪﻩ ﻗﺮﺍﺀﺓ ﻋﺒﺪ ﺍﷲ ﻭﺃﰊ‪﴿ :‬ﻓﻼ ﺗﺴﺮﻓﻮﺍ﴾‪،‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﻌﻠﻰ ﺃﻥ ﺍﳌﻌﲎ ﻓﻼ ﻳﺴﺮﻑ ﺍﻟﻮﱄ ﰲ ﺍﻟﻘﺘﻞ؛ ﻷﻥ ﺫﻛﺮﻩ ﻗﺪ ﺗﻘﺪﻡ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻦ‪ ‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺒﻠﹸ ﹶﻎ ﹶﺃﺷ‪ ‬ﺪﻩ‪ ‬ﻭﹶﺃ ‪‬ﻭﻓﹸﻮﺍ ﺑِﺎﹾﻟ ‪‬ﻌ ‪‬ﻬ ِﺪ‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘ ‪‬ﺮﺑ‪‬ﻮﺍ ﻣ‪‬ﺎ ﹶﻝ ﺍﹾﻟ‪‬ﻴﺘِﻴ ِﻢ ِﺇ ﱠﻻ ﺑِﺎﱠﻟﺘِﻲ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴ‪‬ﺘﻘِﻴ ِﻢ‬
‫ﺱ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﺴﻄﹶﺎ ِ‬
‫‪‬ﻭﹶﺃ ‪‬ﻭﻓﹸﻮﺍ ﺍﹾﻟ ﹶﻜ ‪‬ﻴ ﹶﻞ ِﺇﺫﹶﺍ ِﻛ ﹾﻠ‪‬ﺘ ‪‬ﻢ ‪‬ﻭ ِﺯﻧ‪‬ﻮﺍ ﺑِﺎﹾﻟ ِﻘ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﺆ‪‬ﻭ ﹰﻻ‬
‫ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬ﻌ ‪‬ﻬ ‪‬ﺪ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﺼ ‪‬ﺮ‬
‫ﺴ ‪‬ﻤ ‪‬ﻊ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻚ ِﺑ ِﻪ ِﻋ ﹾﻠﻢ‪ِ ‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺲ ﹶﻟ ‪‬‬
‫‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻘﻒ‪ ‬ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻴ ‪‬‬ ‫‪Ò‬‬ ‫ﻼ‬
‫ﺴﻦ‪ ‬ﺗ ﹾﺄﻭِﻳ ﹰ‬
‫ﻚ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﹶﺫِﻟ ‪‬‬
‫ﺴﺆ‪‬ﻭ ﹰﻻ﴾]ﺍﻵﻳﺎﺕ‪.[٣٦-٣٤ :‬‬
‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻨﻪ‪ ‬ﻣ ‪‬‬
‫ﻭ‪‬ﺍﹾﻟ ﹸﻔﺆ‪‬ﺍ ‪‬ﺩ ﹸﻛ ﱡﻞ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ﴾ ﻗﻴﻞ‪ :‬ﻫﻲ ﺣﻔﻈﻪ ﻋﻠﻴﻪ ﺣﱴ ﻳﺒﻠﻎ ﺃﺷﺪﻩ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﺃﻥ‬
‫ﻳﺆﻧﺲ ﻣﻨﻪ ﺍﻟﺮﺷﺪ ﻣﻊ ﺃﻥ ﻳﻜﻮﻥ ﺑﺎﻟﻐﺎ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﳕﺎ ﺧﺺ ﺍﻟﻴﺘﻴﻢ ‪‬ﺬﺍ ﺍﻟﺬﻛﺮ؛ ﻷﻧﻪ ﺇﱃ‬
‫ﺫﻟﻚ ﺃﺣﻮﺝ ﻭﺍﻟﻄﻤﻊ ﰲ ﻣﺜﻠﻪ ﺃﻛﺜﺮ‪﴿ ،‬ﻭﺃﻭﻓﻮﺍ ﺑﺎﻟﻌﻬﺪ﴾ ﻗﻴﻞ‪ :‬ﰲ ﺍﻟﻮﺻﻴﺔ ﲟﺎﻝ ﺍﻟﻴﺘﻴﻢ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻣﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ﻭ‪‬ﻰ ﻋﻨﻪ ﻓﻬﻮ ﻣﻦ ﺍﻟﻌﻬﺪ‪ ،‬ﺇﻥ ﺍﻟﻌﻬﺪ ﻛﺎﻥ ﻣﺴﺌﻮﻻ‪.‬‬
‫ﻗﻴﻞ‪ :‬ﻳﺴﺄﻝ ﻓﻴﻘﺎﻝ‪ :‬ﱂ ﻧﻘﻀﺖ؟ ﺗﺒﻜﻴﺘﺎ ﻟﻨﺎﻗﻀﻪ‪ ،‬ﻛﻤﺎ ﺗﺴﺄﻝ ﺍﳌﻮﺅﺩﺓ ﺑﺄﻱ ﺫﻧﺐ‬
‫ﻗﺘﻠﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﻣﺴﺌﻮﻻ ﻋﻦ ﺍﳉﺰﺍﺀ‪ ،‬ﻟﻜﻨﻪ ﺣﺬﻑ؛ ﻷﻧﻪ ﻣﻔﻬﻮﻡ‪ ،‬ﻭﺍﻟﻘﺴﻄﺎﺱ‪ ،‬ﺍﻟﻌﺪﻝ‪،‬‬
‫ﻭﻗﻴﻞ ﺍﻟﻘﺒﺎﻥ‪ ،‬ﻭﻗﻴﻞ ﺍﳌﻴﺰﺍﻥ ﺻﻐ ‪‬ﲑﺍ ﻛﺎﻥ ﺃﻭ ﻛﺒ ‪‬ﲑﺍ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ ﺑﻜﺴﺮ ﺍﻟﻘﺎﻑ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻤﻬﺎ ﻭﻛﺬﻟﻚ‬
‫ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻟﱵ ﰲ ﺍﻟﺸﻌﺮﺍﺀ ﻭﳘﺎ ﻟﻐﺘﺎﻥ‪ ،‬ﻭﺍﻟﻀﻢ ﻷﻫﻞ ﺍﳊﺠﺎﺯ‪.‬‬
‫ﻼ﴾ ﺃﻱ‪ :‬ﻋﺎﻗﺒﺔ‪ ﴿ ،‬ﻭ ﹶﻻ‬
‫ﺴﻦ‪ ‬ﺗ ﹾﺄﻭِﻳ ﹰ‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﺍﻟﻮﻓﺎﺀ ﻭﺧﲑ ﻣﻦ ﺍﻟﻨﻘﺼﺎﻥ‪ ﴿ ،‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬ ‫﴿ ﹶﺫِﻟ ‪‬‬
‫‪‬ﺗ ﹾﻘﻒ‪ ﴾‬ﺃﻱ‪ :‬ﻭﻻ ﺗﻘﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﺗﺮﻡ ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﺷﻬﺎﺩﺓ ﺍﻟﺰﻭﺭ ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻻ‬
‫ﺗﻘﻞ ﲰﻌﺖ ﻭﱂ ﺗﺴﻤﻊ ﻭﻻ ﺭﺃﻳﺖ ﻭﱂ ﺗﺮ ﻭﻻ ﻋﻠﻤﺖ ﻭﱂ ﺗﻌﻠﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺃﺻﻞ ﺍﻟﻘﻔﻮ ﰲ ﻛﻼﻣﻬﻢ ﺷﺒﻴﻪ ﺑﺎﻟﻌﻀﻴﻬﺔ ﻭﺍﻟﺒﻬﺘﺎﻥ ﻳﺮﻣﻲ ﺑﻪ‬
‫ﺍﻟﺮﺟﻞ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﻣﻨﻪ ﺍﳊﺪﻳﺚ‪)) :‬ﻣﻦ ﻗﻔﺎ ﻣﺆﻣﻨﺎ ﲟﺎ ﻟﻴﺲ ﻓﻴﻪ ﺣﺒﺴﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺭﺩﻏﺔ‬
‫ﺍﳋﺒﺎﻝ ﺣﱴ ﻳﺄﰐ ﺑﺎﳌﺨﺮﺝ(( )‪.(١‬‬
‫ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﻫﻮ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻘﻔﺎ ﺃﻱ‪ :‬ﺗﺘﺒﻌﻦ ﻟﺴﺎﻧﻚ ﻣﻦ ﺍﻟﻘﻮﻝ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺑﻪ‬
‫)‪ (١‬ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﺣﺴﺎﻥ ﺑﻦ ﻋﻄﻴﺔ‪.‬‬
‫‪١٦٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺴﺆ‪‬ﻭ ﹰﻻ﴾ ﺃﻱ‪ :‬ﻋﻤﺎ ﻓﻌﻞ ﺑﻪ ﻭﻭﺟﺪ‪ ،‬ﻛﺎﻥ‪ ،‬ﻷﻥ ﻛﻞ ﻟﻔﻈﻪ‬

‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ‪‬ﻨﻪ‪ ‬ﻣ ‪‬‬
‫ﻋﻠﻢ‪ ﴿ ،‬ﹸﻛ ﱡﻞ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻭﺍﺣﺪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠﺒ‪‬ﺎ ﹶﻝ ﻃﹸﻮ ﹰﻻ‬
‫ﺽ ‪‬ﻭﻟﹶﻦ ‪‬ﺗ ‪‬ﺒﻠﹸ ﹶﻎ ﺍﹾﻟ ِ‬
‫ﻕ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺨ ِﺮ ‪‬‬
‫ﻚ ﻟﹶﻦ ‪‬ﺗ ‪‬‬
‫ﺽ ‪‬ﻣ ‪‬ﺮﺣ‪‬ﺎ ِﺇ‪‬ﻧ ‪‬‬
‫ﺶ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻤ ِ‬
‫ﻚ ِﻣ ‪‬ﻦ‬
‫ﻚ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ِﻣﻤ‪‬ﺎ ﹶﺃ ‪‬ﻭﺣ‪‬ﻰ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﹶﺫِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﻚ ‪‬ﻣ ﹾﻜﺮ‪‬ﻭﻫ‪‬ﺎ‬
‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﺳ‪‬ﻴﺌﹸﻪ‪ِ ‬ﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﹸﻛ ﱡﻞ ﹶﺫِﻟ ‪‬‬ ‫‪Ò‬‬

‫ﺻﻔﹶﺎ ﹸﻛ ‪‬ﻢ‬
‫ﷲ ِﺇﹶﻟﻬ‪‬ﺎ ﺁ ‪‬ﺧ ‪‬ﺮ ﹶﻓ‪‬ﺘ ﹾﻠﻘﹶﻰ ﻓِﻲ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻣﻠﹸﻮﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﺪﺣ‪‬ﻮﺭ‪‬ﺍ ‪ Ò‬ﹶﺃ ﹶﻓﹶﺄ ‪‬‬
‫ﺠ ‪‬ﻌ ﹾﻞ ‪‬ﻣ ‪‬ﻊ ﺍ ِ‬
‫ﺤ ﹾﻜ ‪‬ﻤ ِﺔ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺍﹾﻟ ِ‬
‫ﺨ ﹶﺬ ِﻣ ‪‬ﻦ ﺍﹾﻟﻤ‪‬ﻼِﺋ ﹶﻜ ِﺔ ِﺇﻧ‪‬ﺎﺛﹰﺎ ِﺇ‪‬ﻧ ﹸﻜ ‪‬ﻢ ﹶﻟ‪‬ﺘﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪-٣٧ :‬‬
‫ﲔ ﻭ‪‬ﺍ‪‬ﺗ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﺑِﺎﹾﻟ‪‬ﺒِﻨ ‪‬‬
‫‪.[٤٠‬‬
‫﴿ ‪‬ﻣ ‪‬ﺮﺣ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺧﻴﻼﺀ ﻭﻛﱪﺍ‪ ،‬ﻭﻣﺮﺣﺎ ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﻗﺮﺃ ﻳﻌﻘﻮﺏ )ﻣﺮ ‪‬ﺣﺎ(‬
‫ﺑﻜﺴﺮ ﺍﻟﺮﺍﺀ ﻓﻴﻜﻮﻥ ﻧﺼ‪‬ﺒﺎ ﻋﻠﻰ ﺍﳊﺎﻝ‪﴿ ،‬ﺇﻧﻚ ﻟﻦ ﲣﺮﻕ ﺍﻷﺭﺽ﴾ ﺃﻱ‪ :‬ﻻ ﺗﻘﺪﺭ ﺃﻥ‬
‫ﺗﻘﻄﻌﻬﺎ ﺣﱴ ﺗﺒﻠﻎ ﺁﺧﺮﻫﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺃﺧﺮﻕ ﺍﻷﺭﺽ ﻣﻦ ﻓﻼﻥ ﺇﺫﺍ ﻛﺎﻥ ﺃﻛﺜﺮ ﺃﺳﻔﺎﺭﺍ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻧﻚ ﻟﻦ ﲣﺮﻕ ﺍﻷﺭﺽ ﻣﻦ ﲢﺖ ﻗﺪﻣﻚ‪ ،‬ﻭﻟﻦ ﺗﺒﻠﻎ ﺍﳉﺒﺎﻝ ﻃﻮﻻ‪ ،‬ﺃﻱ‪ :‬ﺑﺘﻄﺎﻭﻟﻚ‬
‫ﻭﻫﻮ ﻣﺜﻞ ﺿﺮﺏ ﻟﻪ‪ ،‬ﻭﺍﻟﺘﺄﻭﻳﻞ ﺃﻥ ﻗﺪﺭﻙ ﻻ ﻳﺒﻠﻎ ﻫﺬﺍ ﺍﳌﺒﻠﻎ ﻓﻴﻜﻮﻥ ﻟﻚ ﻭﺻﻠﺔ ﺇﱃ‬
‫ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺳﻴﺌﺔ ﻣﻨﻮﻧﺔ ﻏﲑ ﻣﻀﺎﻑ‪ ،‬ﺍﻟﺒﺎﻗﻮﻥ ﺳﻴﺌﺔ ﻣﻀﺎﻑ‪،‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﻨﻮﻳﻦ ﻓﻌﻠﻰ ﻛﻞ ﻣﺎ ‪‬ﻰ ﺍﷲ ﻋﻨﻪ ﳑﺎ ﻭﺻﻒ ﰲ ﻫﺬﻩ ﺍﻵﻳﺎﺕ‪ ،‬ﻛﺎﻥ ﺳﻴﺌﺔ‬
‫ﻭﻛﺎﻥ ﻣﻜﺮﻭﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻜﺮﻭﻫﺎ ﺑﺪﻝ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻹﺿﺎﻓﺔ ﻓﻌﻠﻰ ﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻟﻜﻢ‬
‫ﻣﻦ ﺃﻣﺮﻧﺎ ﺇﻳﺎﻛﻢ ﻭ‪‬ﻴﻨﺎ ﻟﻜﻢ ﻛﺎﻥ ﺳﻴﺌﺔ ﻭﻫﻮ ﺍﳌﻨﻬﻲ ﻋﻨﻪ‪ ،‬ﻋﻨﺪ ﺭﺑﻚ ﻣﻜﺮﻭﻫﺎ‪ ،‬ﻭﻳﺆﻳﺪﻩ‬
‫ﳎﻲﺀ ﻗﻮﻟﻪ ﻣﻜﺮﻭﻫﺎ ﻋﻠﻰ ﺍﻟﺘﺬﻛﲑ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻭﺻﻔﺎ ﳌﺆﻧﺚ ﻟﻜﺎﻥ ﺍﻟﻮﺟﻪ ﳎﻴﺌﻪ ﻋﻠﻰ‬
‫ﺍﻟﺘﺄﻧﻴﺚ‪.‬‬
‫ﺻﻔﹶﺎ ﹸﻛ ‪‬ﻢ﴾ ﺍﻵﻳﺔ‪ ،‬ﻛﺎﻧﺖ ﺍﻟﻔﻜﺮﺓ ﻣﻦ ﺍﻟﻌﺮﺏ ﺗﺰﻋﻢ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺑﻨﺎﺕ ﺍﷲ‬ ‫﴿ﹶﺃ ﹶﻓﹶﺄ ‪‬‬
‫ﻓﻮﲞﻬﻢ ﺍﷲ ﺗﻌﺎﱃ ﺑﺬﻟﻚ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺃﻓﻴﺨﺘﺎﺭ ﻟﻜﻢ ﺍﻟﺼﻔﻮﺓ ﻭﻫﻢ ﺍﻟﺒﻨﻮﻥ ﻭﻳﺘﺨﺬ ﻟﻨﻔﺴﻪ ﻏﲑ‬
‫ﺍﻟﺼﻔﻮﺓ ﻭﻫﻦ ﺍﻟﺒﻨﺎﺕ‪ ،‬ﺇﻧﻜﻢ ﻟﺘﻘﻮﻟﻮﻥ ﻗﻮﻻ ﻋﻈﻴ ‪‬ﻤﺎ ﺃﻱ‪ :‬ﻓﻈﻴ ‪‬ﻌﺎ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٧٠‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺻ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ِﻟ‪‬ﻴ ﱠﺬ ﱠﻛﺮ‪‬ﻭﺍ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﺇ ﱠﻻ ‪‬ﻧﻔﹸﻮﺭ‪‬ﺍ ‪ Ò‬ﻗﹸﻞ ﱠﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬‬
‫‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧﻪ‪ ‬ﻭ‪‬ﺗﻌ‪‬ﺎﻟﹶﻰ ‪‬ﻋﻤ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﻼ‬
‫ﺵ ‪‬ﺳﺒِﻴ ﹰ‬
‫‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺁِﻟ ‪‬ﻬﺔﹲ ﹶﻛﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺇﺫﹰﺍ ﱠﻻ‪‬ﺑ‪‬ﺘ ‪‬ﻐﻮ‪‬ﺍ ِﺇﻟﹶﻰ ﺫِﻱ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬
‫ﺴ ‪‬ﺒ ‪‬ﻊ ﻭ‪‬ﺍ َﻷ ‪‬ﺭﺽ‪ ‬ﻭﻣ‪‬ﻦ ﻓِﻴ ِﻬ ‪‬ﻦ ‪‬ﻭﺇِﻥ ﻣ‪‬ﻦ‬
‫ﺕ ﺍﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬
‫ﺴ‪‬ﺒﺢ‪ ‬ﹶﻟﻪ‪ ‬ﺍﻟ ‪‬‬
‫ﺗ‪ ‬‬ ‫‪Ò‬‬ ‫‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻋ ﹸﻠﻮ‪‬ﺍ ﹶﻛِﺒﲑ‪‬ﺍ‬
‫ﻏﻔﹸﻮﺭ‪‬ﺍ﴾‬
‫ﹶ‬ ‫ﺤ ‪‬ﻬ ‪‬ﻢ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ‪‬ﺣﻠِﻴﻤ‪‬ﺎ‬
‫ﺴﺒِﻴ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ِﻩ ‪‬ﻭﹶﻟﻜِﻦ ﱠﻻ ‪‬ﺗ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ ‪‬ﺗ ‪‬‬
‫ﺴ‪‬ﺒﺢ‪ِ ‬ﺑ ‪‬‬
‫‪‬ﺷ ‪‬ﻲ ٍﺀ ِﺇ ﱠﻻ ﻳ‪ ‬‬
‫]ﺍﻵﻳﺎﺕ‪.[٤٤-٤١ :‬‬
‫ﺻ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺑﻴﻨﺎ ﻣﻦ ﺍﻷﻣﺜﺎﻝ ﻟﻴﺘﻌﻈﻮﺍ‪ ،‬ﻭﻣﺎ ﻳﺰﻳﺪﻫﻢ ﺍﻟﺘﺒﻴﲔ ﺇﻻ ﻧﻔﻮﺭﺍ‪ ،‬ﻭﻗﺮﺃ‬ ‫﴿ ‪‬‬
‫ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﻟﻴﺬﻛﺮﻭﺍ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻭﻛﺬﻟﻚ ﺍﻟﱵ ﰲ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺸﺪﻳﺪ‬
‫ﻓﻴﻬﻤﺎ ﻭﺍﻟﻮﺟﻬﺎﻥ ﻣﺘﻘﺎﺭﺑﺎﻥ‪.‬‬
‫ﻳﻘﺎﻝ‪ :‬ﺫﻛﺮﺕ ﻣﺎ ﺻﻨﻌﺖ ﻭﺗﺬﻛﺮﺕ‪ ،‬ﻭ)ﺇﻥ( ﻛﺎﻥ ﺍﻟﺘﺸﺪﻳﺪ ﺃﺑﻠﻎ‪.‬‬
‫ﻗﻞ‪ :‬ﻟﻮ ﻛﺎﻥ ﻣﻌﻪ ﺁﳍﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺣﻔﺺ ﻳﻘﻮﻟﻮﻥ ﺑﺎﻟﻴﺎﺀ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﻮﺟﻬﺎﻥ ﺣﺴﻨﺎﻥ؛ ﻷﻥ ﺍﻟﻌﺮﺏ ﺗﻮﺟﻪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﺮﺓ ﺇﱃ ﺣﻜﺎﻳﺔ‬
‫ﺍﳌﺨﺎﻃﺒﺔ ﻭﻣﺮﺓ ﺇﱃ ﻟﻔﻆ ﺍﻟﻐﻴﺒﺔ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻗﻞ ﻟﺰﻳﺪ ﺇﻥ ﺗﻘﻢ ﻓﻬﻮ ﺧﲑ ﻟﻪ‪﴿ ،‬ﺇﱃ ﺫﻱ‬
‫ﷲ‬
‫ﻼ﴾ ﺃﻱ‪ :‬ﻣﻨﺎﺯﻋﺔ ﻭﻗﺘﺎﻻ‪ ،‬ﻭﻣﺜﻠﻪ ﻗﻞ ﴿ﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﻓِﻴ ِﻬﻤ‪‬ﺎ ﺁِﻟ ‪‬ﻬﺔﹲ ِﺇ ﱠﻻ ﺍ ُ‬ ‫ﺍﻟﻌﺮﺵ ﺳﺒﻴ ﹰ‬
‫ﺴ ‪‬ﺪﺗ‪‬ﺎ﴾)‪ ،(١‬ﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻻﺑﺘﻐﻮﺍ ﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ ﻭﻣﺜﻠﻪ ﴿ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﻳ ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ‬ ‫ﹶﻟ ﹶﻔ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ِﻬﻢ‪ ‬ﺍﹾﻟ ‪‬ﻮﺳِﻴ ﹶﻠ ﹶﺔ﴾)‪ ،(٢‬ﻭﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻥ ﻋﻠﻮﺍ ﻛﺒﲑﺍ‪ ،‬ﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪:‬‬
‫﴿ﺗﻘﻮﻟﻮﻥ﴾ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﺍﻷﻭﱃ ﻋﻠﻰ ﳐﺎﻃﺒﺔ ﺍﻟﻘﺎﺋﻠﲔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ ﺗﻮﺳﻴﻂ‬
‫ﺍﻟﻜﻼﻡ ﺑﺘﻨـﺰﻳﻪ ﺍﷲ ﻋﻤﺎ ﻳﻘﻮﻟﻮﻧﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﻋﻠﻮﺍ ﻭﱂ ﻳﻘﻞ‪ :‬ﺗﻌﺎﻟﻴﺎ ﻋﻠﻰ ﺃﻧﻪ ﻭﻗﻊ‬
‫ﻣﺼﺪﺭ ﻣﻮﻗﻊ ﻣﺼﺪﺭ ﺍﻹﻳﺬﺍﻥ ﺃﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺷﻲﺀ ﺃﻱ ﻣﻦ ﺷﻲﺀ ﺇﻻ‬
‫ﻳﺴﺒﺢ ﲝﻤﺪﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻛﻞ ﻣﺎ ﺧﻠﻖ ﺍﷲ ﻳﺴﺒﺢ ﲝﻤﺪﻩ‪ ،‬ﻭﺇﻥ ﺻﺮﻳﺮ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺢ‬
‫ﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺑﻪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺗﻔﻘﻬﻮﻥ ﺗﺴﺒﻴﺤﻬﻢ‪ ،‬ﻫﻮ ﰲ ﺍﻟﻈﺎﻫﺮ ﺧﻄﺎﺏ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺁﻳﺔ‪.٢٢‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ :‬ﺁﻳﺔ‪.٥٧‬‬
‫‪١٧١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻟﻠﻤﺸﺮﻛﲔ‪ ،‬ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺗﺴﺒﺢ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﺎ ﺍﷲ ﺃﻋﻠﻢ ﺑﻪ‪ ،‬ﻣﺎ ﻧﻔﻘﻪ ﻣﻨﻪ ﺇﻻ ﻣﺎ‬
‫ﻋﻠﻤﻨﺎﻩ‪ ،‬ﺇﻧﻪ ﻛﺎﻥ ﺣﻠﻴﻤﺎ ﻋﻦ ﺧﻠﻘﻪ‪ ،‬ﻻ ﻳﻌﺠﻞ ﻋﻠﻴﻬﻢ ﻏﻔﻮﺭﺍ ﻟﺬﻧﻮ‪‬ﻢ ﺇﺫﺍ ﺗﺎﺑﻮﺍ‪ ،‬ﻭﻋﻦ‬
‫ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻛﻞ ﺗﺴﺒﻴﺢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺻﻼﺓ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ‪﴿ :‬ﺗﺴﺒﺢ﴾ ﺑﺎﻟﺘﺎﺀ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻭﺇﳕﺎ ﺣﺴﻨﺖ ﺍﻟﻴﺎﺀ؛ ﻷﻧﻪ ﻋﺪﺩ ﻗﻠﻴﻞ‪ ،‬ﻭﺇﺫﺍ ﻗﻞ ﺍﻟﻌﺪﺩ ﻣﻦ ﺍﳌﺆﻧﺚ‬
‫ﻭﺍﳌﺬﻛﺮ ﻛﺎﻧﺖ ﺍﻟﻴﺎﺀ ﻓﻴﻪ ﺃﺣﺴﻦ ﻣﻦ ﺍﻟﺘﺎﺀ‪ ،‬ﻭﻣﻦ ﺃﻧﺚ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﳉﻤﻊ ﻳﻘﻊ ﻋﻠﻴﻪ‬
‫ﻫﺬﻩ‪ ،‬ﻓﺄﻧﺚ ﻟﺘﺄﻧﻴﺚ ﻫﺬﻩ ﻭﺍﳌﺬﻛﺮ ﻓﻴﻪ ﻛﺎﳌﺆﻧﺚ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﻫﺬﻩ ﺭﺟﺎﻝ‪،‬‬
‫ﻭﻫﺬﻩ ﻧﺴﺎﺀ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ ﺑِﺎ َﻵ ِﺧ ‪‬ﺮ ِﺓ ِﺣﺠ‪‬ﺎﺑ‪‬ﺎ‬
‫ﺕ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬‬
‫﴿ ‪‬ﻭِﺇﺫﹶﺍ ﹶﻗ ‪‬ﺮﹾﺃ ‪‬‬
‫ﺕ‬
‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﹶﺃ ِﻛ‪‬ﻨ ﹰﺔ ﺃﹶﻥ ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ‪‬ﻩ ‪‬ﻭﻓِﻲ ﺁﺫﹶﺍِﻧ ِﻬ ‪‬ﻢ ‪‬ﻭ ﹾﻗﺮ‪‬ﺍ ‪‬ﻭِﺇﺫﹶﺍ ﹶﺫ ﹶﻛ ‪‬ﺮ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﺘ‪‬ﻮﺭ‪‬ﺍ‬
‫‪‬ﻣ ‪‬‬
‫ﺴ‪‬ﺘ ِﻤﻌ‪‬ﻮ ﹶﻥ ِﺑ ِﻪ ِﺇ ﹾﺫ‬
‫ﺤﻦ‪ ‬ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻚ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ‪‬ﻭ ‪‬ﺣ ‪‬ﺪﻩ‪ ‬ﻭﱠﻟﻮ‪‬ﺍ ‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﺩﺑ‪‬ﺎ ِﺭ ِﻫ ‪‬ﻢ ‪‬ﻧﻔﹸﻮﺭ‪‬ﺍ ‪ Ò‬ﻧ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺴﺤ‪‬ﻮﺭ‪‬ﺍ‬
‫ﻼ ‪‬ﻣ ‪‬‬
‫ﺠﻮ‪‬ﻯ ِﺇ ﹾﺫ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ ﺇِﻥ ‪‬ﺗ‪‬ﺘِﺒﻌ‪‬ﻮ ﹶﻥ ِﺇ ﱠﻻ ‪‬ﺭﺟ‪ ‬ﹰ‬
‫ﻚ ‪‬ﻭِﺇ ﹾﺫ ‪‬ﻫ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﺴ‪‬ﺘ ِﻤﻌ‪‬ﻮ ﹶﻥ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﻼ ‪ Ò‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﺃِﺋﺬﺍ ﹸﻛﻨ‪‬ﺎ‬
‫ﺴ‪‬ﺘﻄِﻴﻌ‪‬ﻮ ﹶﻥ ‪‬ﺳﺒِﻴ ﹰ‬
‫ﻼ ‪‬ﻳ ‪‬‬
‫ﻀﻠﱡﻮﺍ ﹶﻓ ﹶ‬
‫ﻚ ﺍﻷ ‪‬ﻣﺜﹶﺎ ﹶﻝ ﹶﻓ ‪‬‬
‫ﺿ ‪‬ﺮﺑ‪‬ﻮﺍ ﹶﻟ ‪‬‬
‫ﻒ ‪‬‬
‫‪ Ò‬ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ِﻋﻈﹶﺎﻣ‪‬ﺎ ‪‬ﻭﺭ‪‬ﻓﹶﺎﺗ‪‬ﺎ ﹶﺃٍﺋﻨ‪‬ﺎ ﹶﻟ ‪‬ﻤ ‪‬ﺒﻌ‪‬ﻮﺛﹸﻮ ﹶﻥ ‪‬ﺧ ﹾﻠﻘﹰﺎ ‪‬ﺟﺪِﻳﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٤٩-٤٥ :‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﺣﺠﺎﺑﺎ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﺮﻳﺪ ﻗﻀﺎﺀ ﻣﻦ ﻗﻀﺎﺋﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻄﺒﻊ ﻋﻠﻰ‬
‫ﺴﺘ‪‬ﻮﺭ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﺳﺎﺗ ‪‬ﺮﺍ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻫﻮ‬
‫ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻨﻊ ﺍﷲ ﺇﻳﺎﻫﻢ ﻣﻦ ﺍﻟﻨﱯ ‪ ﴿ ،‬ﻣ ‪‬‬
‫ﻣﺸﺌﻮﻡ ﻋﻠﻴﻬﻢ‪ ،‬ﰲ ﻣﻮﺿﻊ ﺷﺎﺋﻢ‪) ،‬ﻭﻣﻴﻤﻮﻥ( ﺃﻱ‪ :‬ﻳﺎﻣﻦ‪ ،‬ﻛﺬﺍ ﺫﻛﺮﻩ ﻗﻮﻡ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺁﺧﺮﻭﻥ‪ :‬ﻳﻌﲏ ﻣﺴﺘﻮ ‪‬ﺭﺍ ﻋﻦ ﺃﺑﺼﺎﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﺃﻇﻬﺮ‪.‬‬
‫ﻭ﴿ﹶﺃ ِﻛ‪‬ﻨ ﹰﺔ﴾ ﺃﻱ‪ :‬ﺃﻏﻄﻴﺔ‪﴿ ،‬ﺃﹶﻥ ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ‪‬ﻩ﴾ ﺃﻱ‪ :‬ﻟﻜﺮﺍﻫﺔ ﺃﻥ ﻳﻔﻘﻬﻮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻥ ﻻ‬
‫ﻳﻔﻘﻬﻮﻩ‪ ،‬ﻭﺍﻟﻮﻗﺮ ﺍﻟﺜﻘﻞ ﰲ ﺍﻟﺴﻤﻊ‪.‬‬
‫ﻭ﴿ﻧﻔﻮﺭﺍ﴾ ﺃﻱ‪ :‬ﻭﻟﻮﺍ ﻧﺎﻓﺮﻳﻦ ﻧﻔﻮﺭﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﲨﻊ ﻧﺎﻓﺮ‪ ،‬ﻣﺜﻞ ﻗﺎﻋﺪ ﻭﻗﻌﻮﺩ‪،‬‬
‫ﻭﻭﺣﺪﻩ ﻣﺼﺪﺭ ﻣﻮﺿﻮﻉ ﻣﻮﺿﻊ ﺍﳊﺎﻝ‪ ،‬ﻛﺄﻥ ﺍﳌﻌﲎ ﺇﺫﺍ ﺫﻛﺮﺗﻪ ﻣﺘﻮﺣﺪﺍ ﻳﻘﺎﻝ‪ :‬ﻭﺣﺪ ﳛﺪ‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٧٢‬‬
‫ﻭﺣﺪﺓ ﻭﻭﺣ ‪‬ﺪﺍ‪ ،‬ﻛﻮﻋﺪ ﻳﻌﺪ ﻋﺪﺓ ﻭﻭﻋ ‪‬ﺪﺍ‪ ،‬ﻭﻭﺍﺣﺪ ﺍﺳﻢ ﻣﻨﻪ‪.‬‬
‫ﳓﻦ ﺃﻋﻠﻢ ﲟﺎ ﻳﺴﺘﻤﻌﻮﻥ‪ ،‬ﻫﻲ ﰲ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﳌﻐﲑﺓ ﻭﻣﻦ ﻛﺎﻥ ﻣﻌﻪ ﰲ ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ‪،‬‬
‫ﻭﺇﺫ ﻫﻢ ﳒﻮﻯ ﺃﻱ‪ :‬ﻣﺘﻨﺎﺟﻮﻥ ﻳﺴﺎﺭ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻓﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺳﺮﻩ‬
‫ﺇﱃ ﺍﻵﺧﺮ‪ ،‬ﻭﳒﻮﻯ ﺍﺳﻢ ﻟﻠﻤﺼﺪﺭ ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻭﺇﺫ ﻫﻢ ﺫﻭﻭ ﳒﻮﻯ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﳒﻮﺍﻫﻢ‬
‫ﺃﻥ ﺯﻋﻤﻮﺍ ﺃﻧﻪ ﳎﻨﻮﻥ ﻭﺃﻧﻪ ﺳﺎﺣﺮ‪ ،‬ﻭﺃﻧﻪ ﺃﺗﻰ ﺑﺄﺳﺎﻃﲑ ﺍﻷﻭﻟﲔ‪.‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﺇﻥ ﺗﺘﺒﻌﻮﻥ ﺇﻻ ﺭﺟﻼ ﻣﺴﺤﻮ ‪‬ﺭﺍ﴾ ﻓﻴﻪ ﻗﻮﻻﻥ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﺃﻧﻪ ﻣﻦ ﺍﻟﺴﺤﺮ ﺃﻱ‪:‬‬
‫ﻗﺪ ﺳﺤﺮﻧﺎ ﻓﺎﺧﺘﻠﻂ ﻋﻠﻴﻨﺎ ﺃﻣﺮﻩ‪ ،‬ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻟﻠﺘﻨﻔﲑ ﻋﻨﻪ‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﺃﻧﻪ ﻣﻦ ﺍﻟﺴﺤﺮ ﻭﻫﻮ‬
‫ﺍﻟﺮﻳﺔ ﺃﻱ‪ :‬ﻣﻦ ﻫﻮ ﺑﺸﺮ ﻣﺜﻠﻜﻢ‪ ،‬ﻳﺄﻛﻞ ﺍﻟﻄﻌﺎﻡ‪.‬‬
‫ﺴ‪‬ﺘﻄِﻴﻌ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﻻ‬
‫ﻼ ‪‬ﻳ ‪‬‬
‫ﻀﻠﱡﻮﺍ﴾ ﺃﻱ‪ :‬ﺣﺎﺩﻭﺍ ﻋﻦ ﻃﺮﻳﻖ ﺍﳍﺪﻯ‪ ﴿ ،‬ﹶﻓ ﹶ‬ ‫ﻗﻮﻟﻪ‪ ﴿ :‬ﹶﻓ ‪‬‬
‫ﳚﺪﻭﻥ ﺳﺒﻴﻞ ﺍﳍﺪﻯ‪ ﴿ ،‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﺃﺋِﺬﺍ ﹸﻛﻨ‪‬ﺎ ِﻋﻈﹶﺎﻣ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺃﻛﻠﺖ ﺍﻷﺭﺽ ﳊﻮﻣﻨﺎ ﻓﻠﻢ ﻳﺒﻘﻰ‬
‫ﺇﻻ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺒﺎﺭﺯﺓ‪ ،‬ﻭﺍﻟﺮﻓﺎﺕ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﺍﻟﺮﻓﺎﺕ ﺃﻳﻀﺎ ﻛﻞ ﺷﻲﺀ ﺣﻄﻢ ﻭﻛﺴﺮ ﻭﻛﻞ ﻣﺎ ﻛﺎﻥ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﺤﻮ ﻓﻬﻮ ﻣﺒﲎ ﻋﻠﻰ ﻓﻌﺎﻝ ﳓﻮ ﺍﳊﻄﺎﻡ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺭﻓﺖ ﻓﻬﻮ ﻣﺮﻓﻮﺕ ﺇﺫﺍ ﺻﲑ‬
‫ﻛﺎﳊﻄﺎﻡ ﻭﻻ ﻭﺍﺣﺪ ﻟﻪ‪ :‬ﲟﻨـﺰﻟﻪ ﺍﻟﺮﻗﺎﻕ ﴿ﻭﺧﻠ ﹰﻘﺎ ﺟﺪﻳ ‪‬ﺪﺍ﴾ ﺃﻱ‪ :‬ﳎﺪﺩ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺻﺪ‪‬ﻭ ِﺭﻛﹸ ‪‬ﻢ‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﺧ ﹾﻠﻘﹰﺎ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ ﹾﻜﺒ‪‬ﺮ‪ ‬ﻓِﻲ ‪‬‬ ‫‪Ò‬‬ ‫﴿ ﹸﻗ ﹾﻞ ﻛﹸﻮﻧ‪‬ﻮﺍ ِﺣﺠ‪‬ﺎ ‪‬ﺭ ﹰﺓ ﹶﺃ ‪‬ﻭ ‪‬ﺣﺪِﻳﺪ‪‬ﺍ‬
‫ﻚ ‪‬ﺭ ُﺀﻭ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ‬
‫ﺴ‪‬ﻴ ‪‬ﻨ ِﻐﻀ‪‬ﻮ ﹶﻥ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻣ‪‬ﻦ ‪‬ﻳﻌِﻴ ‪‬ﺪﻧ‪‬ﺎ ﻗﹸ ِﻞ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ‪‬ﺮﻛﹸ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ﹶﻝ ‪‬ﻣ ‪‬ﺮ ٍﺓ ﹶﻓ ‪‬‬
‫ﹶﻓ ‪‬‬
‫ﺤ ‪‬ﻤ ِﺪ ِﻩ‬
‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮ ﹶﻥ ِﺑ ‪‬‬
‫‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹸﻛ ‪‬ﻢ ﹶﻓ‪‬ﺘ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﻣﺘ‪‬ﻰ ﻫ‪ ‬ﻮ ﹸﻗ ﹾﻞ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻗﺮِﻳﺒ‪‬ﺎ‬
‫ﻼ﴾]ﺍﻵﻳﺎﺕ‪.[٥٢-٥٠ :‬‬
‫‪‬ﻭ‪‬ﺗ ﹸﻈﻨ‪‬ﻮ ﹶﻥ ﺇِﻥ ﱠﻟِﺒ ﹾﺜ‪‬ﺘ ‪‬ﻢ ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ‬
‫ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﻛﻨﺘﻢ ﺣﺠﺎﺭﺓ ﺃﻭ ﺣﺪﻳﺪﺍ ﻷﻣﺎﺗﻜﻢ ﺍﷲ ﰒ ﺃﺣﻴﺎﻛﻢ ﺇﻻ ﺃﻧﻪ ﺧﺮﺝ ﳐﺮﺝ‬
‫ﺻﺪ‪‬ﻭ ِﺭ ﹸﻛ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺃﻭ ﻛﻨﺘﻢ ﺍﳌﻮﺕ‬
‫ﺍﻷﻣﺮ؛ ﻷﻧﻪ ﺃﺑﻠﻎ ﰲ ﺍﻹﻟﺰﺍﻡ‪﴿ ،‬ﹶﺃ ‪‬ﻭ ‪‬ﺧ ﹾﻠﻘﹰﺎ ‪‬ﻣﻤ‪‬ﺎ ‪‬ﻳ ﹾﻜﺒ‪‬ﺮ‪ ‬ﻓِﻲ ‪‬‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﱪ ﺍﻷﺷﻴﺎﺀ ﰲ ﺻﺪﻭﺭﻛﻢ ﻛﺬﺍ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ :‬ﻳﺮﻳﺪ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﳉﺒﺎﻝ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﺃﻱ‪ :‬ﺷﻲﺀ ﺍﺳﺘﻌﻈﻤﺘﻤﻮﻩ ﻣﻦ ﺍﳋﻠﻖ ﻓﺴﻴﻘﻮﻟﻮﻥ‬
‫ﻣﻦ ﻳﻌﻴﺪﻧﺎ؟ ﺃﻱ‪ :‬ﻣﻦ ﺑﻌﺪ ﻣﺎ ﳕﻮﺕ ﻭﻧﺒﻠﻰ‪﴿ ،‬ﻗﹸ ِﻞ ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ‪‬ﺮﻛﹸ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺃﻧﺸﺄ ﺧﻠﻘﻜﻢ‬
‫ﺃﻭﻝ ﻣﺮﺓ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻣﻘﺮﻳﻦ ﺑﺎﻟﻨﺸﺄﺓ ﺍﻷﻭﱃ‪ ،‬ﻓﻘﻴﻞ ﳍﻢ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ‪‬ﺎ ﺃﻧﺸﺄﻛﻢ ﺍﺑﺘﺪﺍﺀ‬
‫‪١٧٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻳﻌﻴﺪﻛﻢ ‪‬ﺎ ﺛﺎﻧﻴﺔ‪.‬‬

‫ﻚ ‪‬ﺭ ُﺀﻭ ‪‬ﺳ ‪‬ﻬ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﳛﺮﻛﻮ‪‬ﺎ ﲢﺮﻳﻚ ﺍﻟﻴﺎﺋﺲ ﻣﻦ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻗﻴﻞ‪:‬‬ ‫ﺴ‪‬ﻴ ‪‬ﻨ ِﻐﻀ‪‬ﻮ ﹶﻥ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫﴿ ﹶﻓ ‪‬‬
‫ﳛﺮﻛﻮ‪‬ﺎ ﺍﺳﺘﻬﺰﺍﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﻧﻐﺾ ﺭﺃﺳﻪ ﺇﺫﺍ ﺣﺮﻛﻪ‪ ،‬ﻭﻧﻐﻀﺖ ﺳﻨﻪ ﲢﺮﻛﺖ‪.‬‬
‫ﻗﺎﻝ‪:‬‬
‫ﺖ ﻣﻦ ‪‬ﻫﺮ ِﻡ ﺃ ‪‬ﺳ‪‬ﻨﺎ‪‬ﻧﻬﺎ‬
‫ﻀ ‪‬‬
‫ﻭ‪‬ﻧ ‪‬ﻐ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹸﻛ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺍﻟﺒﻌﺚ‪ ،‬ﻳﻮﻡ ﻳﺪﻋﻮﻛﻢ‪ :‬ﺃﻱ‪ :‬ﻳﻌﻴﺪﻛﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﺤ ‪‬ﻤ ِﺪ ِﻩ﴾ ﺃﻱ‪ :‬ﲟﺎ ﻳﻘﺘﻀﻲ ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻘﺮﻳﻦ ﺑﺄﻧﻪ ﺧﺎﻟﻘﻜﻢ‪ ،‬ﻭﻋﻦ‬ ‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮ ﹶﻥ ِﺑ ‪‬‬
‫﴿ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺍﺑﻦ ﺟﺒﲑ‪ :‬ﳜﺮﺟﻮﻥ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻭﻫﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ‪﴿ ،‬ﻭﺗﻈﻨﻮﻥ ﺇﻥ‬
‫ﻟﺒﺜﺘﻢ ﺇﻻ ﻗﻠﻴﻼ﴾‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﲢﺎﻗﺮﺕ ﺍﻟﺪﻧﻴﺎ ﰲ ﺃﻧﻔﺴﻬﻢ ﺣﱴ ﻋﺎﻳﻨﻮﺍ ﺍﻵﺧﺮﺓ ﻭﻗﻴﻞ‪ :‬ﳌﺎ‬
‫ﻳﺮﻭﻥ ﻣﻦ ﺳﺮﻋﺔ ﺍﻟﺮﺟﻮﻉ ﻳﺘﻮﳘﻮﻥ ﻗﻠﺔ ﺍﻟﻠﺒﺚ ﰲ ﺍﻟﻘﺒﻮﺭ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹶﻥ‬
‫ﻍ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹶﻥ ﻳ‪‬ﻨـﺰ ﹸ‬
‫ﺴﻦ‪ِ ‬ﺇ ﱠﻥ ﺍﻟ ‪‬‬
‫﴿ ‪‬ﻭﻗﹸﻞ ﱢﻟ ِﻌﺒ‪‬ﺎﺩِﻱ ‪‬ﻳﻘﹸﻮﻟﹸﻮﺍ ﺍﱠﻟﺘِﻲ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺸ ﹾﺄ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ‬ ‫ﻺ‪‬ﻧﺴ‪‬ﺎ ِﻥ ‪‬ﻋ ‪‬ﺪﻭ‪‬ﺍ ‪‬ﻣﺒِﻴﻨ‪‬ﺎ ‪ Ò‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑ ﹸﻜ ‪‬ﻢ ﺇِﻥ ‪‬ﻳ ‪‬‬
‫ﺸ ﹾﺄ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ﺇِﻥ ‪‬ﻳ ‪‬‬ ‫ﻛﹶﺎ ﹶﻥ ِﻟ ِ‬
‫ﻀ ﹾﻠﻨ‪‬ﺎ‬
‫ﺽ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻓ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻚ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑ ‪‬ﻤ ‪‬ﻦ ﻓِﻲ ﺍﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫‪Ò‬‬ ‫ﻼ‬
‫ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﻛِﻴ ﹰ‬
‫ﻼ‬
‫ﺾ ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ﺩ‪‬ﺍﻭ‪ ‬ﺩ ‪‬ﺯﺑ‪‬ﻮﺭ‪‬ﺍ ‪ Ò‬ﻗﹸ ِﻞ ﺍ ‪‬ﺩﻋ‪‬ﻮﺍ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺯ ‪‬ﻋ ‪‬ﻤﺘ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﹶﻓ ﹶ‬
‫ﲔ ‪‬ﻋﻠﹶﻰ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﺾ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬
‫‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﻼ﴾]ﺍﻵﻳﺎﺕ‪.[٥٦-٥٣:‬‬
‫ﺤﻮِﻳ ﹰ‬
‫ﻀ ‪‬ﺮ ‪‬ﻋ ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻒ ﺍﻟ ‪‬‬
‫ﺸ ‪‬‬
‫‪‬ﻳ ‪‬ﻤ ِﻠﻜﹸﻮ ﹶﻥ ﹶﻛ ‪‬‬
‫ﺴﻦ‪ ﴾‬ﺃﻱ‪ :‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻫﻲ ﺃﲨﻞ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻫﻮ ﻻ ﺇﻟﻪ ﺇﻻ‬ ‫﴿ﺍﱠﻟﺘِﻲ ِﻫ ‪‬ﻲ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺄﻣﺮﻭﺍ ﲟﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ‪ ،‬ﻭﻳﻨﻬﻮﺍ ﻋﻤﺎ ‪‬ﻰ ﺍﷲ ﻋﻨﻪ‪﴿ ،‬ﻭﻳﻨـﺰﻉ﴾ ﻳﻔﺴﺪ ﻭﻳﻬﻴﺞ‪،‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﻮﺳﻮﺱ ﺇﻟﻴﻬﻢ ﰲ ﺗﻜﺬﻳﺒﻬﻢ ﺍﻟﻨﱯ ‪.‬‬
‫ﺸ ﹾﺄ ‪‬ﻳ ‪‬ﻌ ﱢﺬ‪‬ﺑ ﹸﻜ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﳜﺬﻟﻜﻢ‪ ،‬ﻋﻦ‬
‫ﺸ ﹾﺄ ‪‬ﻳ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ﹸﻜ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﻳﻌﺼﻤﻜﻢ‪ ،‬ﻭ﴿ﺇِﻥ ‪‬ﻳ ‪‬‬
‫﴿ﺇِﻥ ‪‬ﻳ ‪‬‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻳﺸﺄ ﻳﺮﲪﻜﻢ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺇﻥ ﻳﺸﺄ ﻳﻌﺬﺑﻜﻢ ﺑﺎﻹﻗﺎﻣﺔ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ‪،‬‬
‫﴿ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﻋﻠﻴﻬﻢ ﻭﻛﻴﻼ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﺣﺎﻓﻈﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻭﻛﻠﻨﺎﻙ ﲟﻨﻌﻬﻢ ﻣﻦ ﺍﻟﻜﻔﺮ ﺑﺎﷲ‬
‫ﺗﻌﺎﱃ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٧٤‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻫﻲ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﳏﻜﻤﺔ‪ ،‬ﻭﻟﻘﺪ ﻓﻀﻠﻨﺎ ﺑﻌﺾ ﺍﻟﻨﺒﻴﲔ‬
‫ﻋﻠﻰ ﺑﻌﺾ ﰲ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻭﺁﺗﻴﻨﺎ ﺩﺍﻭﺩ ﺯﺑﻮﺭﺍ ﻓﻼ ﺗﻨﻜﺮﻭﺍ ﺗﻔﻀﻴﻞ ﳏﻤﺪ ﻭﺇﻋﻄﺎﺀﻩ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻗﻞ‪ :‬ﺍﺩﻋﻮﺍ ﺍﻟﺬﻳﻦ ﺯﻋﻤﺘﻢ ﻣﻦ ﺩﻭﻧﻪ ﺃﻱ‪ :‬ﺯﻋﻤﺘﻢ ﺃ‪‬ﻢ ﺁﳍﺘﻜﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻧـﺰﻟﺖ‬
‫ﰲ ﻧﻔﺮ ﻣﻦ ﺍﻟﻌﺮﺏ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻥ ﻧﻔﺮﺍ ﻣﻦ ﺍﳉﻦ ﻓﺄﺳﻠﻢ ﺍﳉﻨﻴﻮﻥ‪ ،‬ﻭﺍﻟﻨﻔﺮ ﻣﻦ ﺍﻟﻌﺮﺏ ﻻ‬
‫ﻳﺸﻌﺮﻭﻥ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻋﺰﻳﺰ ﻭﻋﻴﺴﻰ ﻭﺃﻣﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻷﻥ ﻣﻨﻬﻢ ﻣﻦ‬
‫ﻛﺎﻥ ﻳﻌﺒﺪ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻓﻼ ﳝﻠﻜﻮﻥ ﻛﺸﻒ ﺍﻟﻀﺮ ﻋﻨﻜﻢ‪﴿ ،‬ﻭﻻ ﲢﻮﻳﻼ﴾ ﺃﻱ‪ :‬ﻻ ﳝﻠﻜﻮﻥ‬
‫ﲢﻮﻳﻼ ﻟﻪ ﻣﻦ ﺃﺣﺪ ﺇﱃ ﺁﺧﺮ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﻳ ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮ ﹶﻥ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻬﻢ‪ ‬ﺍﹾﻟ ‪‬ﻮﺳِﻴ ﹶﻠ ﹶﺔ ﹶﺃ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ﹾﻗ ‪‬ﺮﺏ‪ ‬ﻭ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ﹶﻥ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ‪‬ﺘﻪ‪‬‬
‫﴿ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺤﺬﹸﻭﺭ‪‬ﺍ ‪ Ò‬ﻭﺇِﻥ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ ِﺇ ﱠﻻ ‪‬ﻧ ‪‬‬
‫ﺤﻦ‪ ‬ﻣ ‪‬ﻬ ِﻠﻜﹸﻮﻫ‪‬ﺎ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬
‫ﺏ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﻭ‪‬ﻳﺨ‪‬ﺎﻓﹸﻮ ﹶﻥ ‪‬ﻋﺬﹶﺍ‪‬ﺑﻪ‪ِ ‬ﺇ ﱠﻥ ‪‬ﻋﺬﹶﺍ ‪‬‬
‫ﺴﻄﹸﻮﺭ‪‬ﺍ﴾‬
‫‪‬ﻣ ‪‬‬ ‫ﺏ‬
‫ﻚ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﹶﻗ ‪‬ﺒ ﹶﻞ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬ﻌ ﱢﺬﺑ‪‬ﻮﻫ‪‬ﺎ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ ‪‬ﺷﺪِﻳﺪ‪‬ﺍ ﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ ‪‬‬
‫]ﺍﻵﻳﺎﺕ‪.[٥٨-٥٧ :‬‬
‫﴿ﻳﺪﻋﻮﻥ﴾ ﺃﻱ‪ :‬ﻳﻌﺒﺪﻭ‪‬ﻢ ﻣﻦ ﺩﻭﻧﻪ ﻭﻳﺪﻋﻮ‪‬ﻢ ﺁﳍﺔ‪ ،‬ﻳﻄﻠﺒﻮﻥ ﺇﱃ ﺭ‪‬ﻢ ﺍﻟﻮﺳﻴﻠﺔ‬
‫ﺃﻱ‪ :‬ﺍﻟﻘﺮﺑﺔ‪ ،‬ﻭ﴿ﺃﻭﻟﺌﻚ﴾ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭ﴿ﺍﻟﺬﻳﻦ﴾ ﺭﻓﻊ ﺻﻔﺔ ﳍﻢ‪ ،‬ﻭ﴿ﻳﺪﻋﻮﻥ﴾ ﺻﻔﺔ ﻟﻠﺬﻳﻦ‪،‬‬
‫ﻭ﴿ﻳﺒﺘﻐﻮﻥ﴾ ﺧﱪ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﳉﻤﺎﻋﺔ ﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻳﺒﺘﻐﻮﻥ ﺇﱃ ﺭ‪‬ﻢ ﺍﻟﻮﺳﻴﻠﺔ ﺃﻳﻬﻢ‬
‫ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻓﻴﺘﻮﺳﻠﻮﻥ ﺑﻪ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﻳﻬﻢ ﺑﺪﻻ ﻣﻦ ﺍﻟﻮﺍﻭ ﰲ ﻳﺒﺘﻐﻮﻥ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻳﺒﺘﻐﻲ‬
‫ﻻ﴾‬‫ﺃﻳﻬﻢ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﺍﻟﻮﺳﻴﻠﺔ ﺇﱃ ﺍﷲ‪ ،‬ﺃﻱ‪ :‬ﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺎﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ‪﴿ ،‬ﻭﺇﻥ ﻣﻦ ﻗﺮﻳﺔ ﺇ ﱠ‬
‫ﻣﺎ ﻣﻦ ﻗﺮﻳﺔ ﺇﻻ ﳓﻦ ﻣﻬﻠﻜﻮﻫﺎ ﺃﻭ ﻣﻌﺬﺑﻮﻫﺎ ﺑﺎﻟﺴﻴﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﻭﺇﻥ ﻣﻦ ﻗﺮﻳﺔ ﻣﺜﻞ‬
‫ﻣﻜﺔ ﻭﺃﻫﻠﻬﺎ ﳑﻦ ﻛﺬﺏ ﺑﺎﻷﻧﺒﻴﺎﺀ ﺇﻻ ﳓﻦ ﻣﻬﻠﻜﻮﻫﺎ ﺑﺎﻻﺳﺘﺌﺼﺎﻝ‪ ،‬ﺃﻭ ﻣﻌﺬﺑﻮﻫﺎ ﻛﻤﺎ ﻓﻌﻞ‬
‫ﺑﺄﻫﻞ ﻣﻜﺔ ﺇﺫ ﻋﺬ‪‬ﻢ ﺑﺎﳉﻮﻉ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ ﻣﻜﺘﻮ‪‬ﺑﺎ‪.‬‬
‫‪١٧٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺏ ِﺑﻬ‪‬ﺎ ﺍﻷ ‪‬ﻭﻟﹸﻮ ﹶﻥ ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ﹶﺛﻤ‪‬ﻮ ‪‬ﺩ ﺍﻟﻨ‪‬ﺎ ﹶﻗ ﹶﺔ‬
‫ﺕ ِﺇ ﱠﻻ ﺃﹶﻥ ﹶﻛ ﱠﺬ ‪‬‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻌﻨ‪‬ﺎ ﺃﹶﻥ ‪‬ﻧ ‪‬ﺮ ِﺳ ﹶﻞ ﺑِﺎ َﻵﻳ‪‬ﺎ ِ‬
‫ﻁ‬
‫ﻚ ﹶﺃﺣ‪‬ﺎ ﹶ‬
‫ﻚ ِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺨﻮِﻳﻔﹰﺎ ‪ Ò‬ﻭِﺇ ﹾﺫ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬‬
‫ﺕ ِﺇ ﱠﻻ ‪‬ﺗ ‪‬‬
‫ﺼ ‪‬ﺮ ﹰﺓ ﹶﻓ ﹶﻈ ﹶﻠﻤ‪‬ﻮﺍ ِﺑﻬ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﻧ‪ ‬ﺮ ِﺳﻞﹸ ﺑِﺎ َﻵﻳ‪‬ﺎ ِ‬
‫ﻣ‪ ‬ﺒ ِ‬
‫ﺠ ‪‬ﺮ ﹶﺓ ﺍﹾﻟ ‪‬ﻤ ﹾﻠﻌ‪‬ﻮ‪‬ﻧ ﹶﺔ ﻓِﻲ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ‬
‫ﺸ‪‬‬‫ﺱ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺱ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﺍﻟ ‪‬ﺮ ‪‬ﺅﻳ‪‬ﺎ ﺍﱠﻟﺘِﻲ ﹶﺃ ‪‬ﺭ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻙ ِﺇ ﱠﻻ ِﻓ ‪‬ﺘ‪‬ﻨ ﹰﺔ ﻟﱢﻠﻨ‪‬ﺎ ِ‬
‫ﺑِﺎﻟﻨ‪‬ﺎ ِ‬
‫ﺨ ‪‬ﻮﻓﹸﻬ‪ ‬ﻢ ﹶﻓﻤ‪‬ﺎ ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ِﺇ ﱠﻻ ﹸﻃ ‪‬ﻐﻴ‪‬ﺎﻧ‪‬ﺎ ﹶﻛِﺒﲑ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٦٠-٥٩ :‬‬
‫‪‬ﻭﻧ‪ ‬‬
‫)ﺃﻥ( ﺍﻷﻭﱃ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﳌﻨﻊ‪ ،‬ﻭ)ﺃﻥ( ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ‬
‫ﻓﺎﻋﻞ ﳝﻨﻊ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻭﻣﺎ ﻣﻨﻌﻨﺎ ﺍﻹﺭﺳﺎﻝ ﺑﺎﻵﻳﺎﺕ ﺍﻟﱵ ﺍﻗﺘﺮﺣﺘﻬﺎ ﻗﺮﻳﺶ ﰲ ﻗﻮﳍﻢ‪ :‬ﺣﻮﻝ ﻟﻨﺎ‬
‫ﺍﻟﺼﻔﺎ ﺫﻫﺒﺎ ﺃﻭ ﻧﺢ ﻋﻨﺎ ﺟﺒﺎﻝ ﻣﻜﺔ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻣﻦ ﻣﻘﺘﺮﺣﺎ‪‬ﻢ ﺇﻻ ﺗﻜﺬﻳﺐ ﺍﻷﻭﻟﲔ‬
‫ﲟﺜﻠﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﺳﺒﺐ ﺇﻫﻼﻛﻬﻢ‪ ،‬ﻭﻟﻮ ﺃﺭﺳﻠﻬﺎ ﺇﱃ ﻗﺮﻳﺶ ﻓﻜﺬﺑﻮﺍ ﻷﻫﻠﻜﻮﺍ ﻭﻗﺪ ﺗﻘﺪﻡ‬
‫ﰲ ﻋﻠﻢ ﺍﷲ ﺗﺄﺧﺮ ﻋﻘﺎ‪‬ﻢ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻓﻠﻢ ﻳﺮﺳﻠﻬﺎ ﻟﺬﻟﻚ‪﴿ ،‬ﻭﺁﺗﻴﻨﺎ ﲦﻮﺩ ﺍﻟﻨﺎﻗﺔ‬
‫ﻣﺒﺼﺮﺓ﴾‪ ،‬ﻣﺒﺼﺮﺓ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ :‬ﻳﻘﻮﻝ ﺗﺒﺼﺮﻫﻢ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﺃﻱ‪ :‬ﺗﺒﲔ ﳍﻢ‪،‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺫﺍﺕ ﺃﺑﺼﺎﺭ ﴿ﻓﻈﻠﻤﻮﺍ ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻓﻜﺬﺑﻮﻫﺎ ﻭﻇﻠﻤﻮﺍ ﺑﺘﻜﺬﻳﺒﻬﺎ‪ ،‬ﻭﻗﺮﺉ‬
‫ﻣﺒﺼﺮﺓ ﺑﻔﺘﺢ ﺍﻟﺼﺎﺩ‪ ،‬ﺃﻱ ﻣﺒﻴﻨﺔ‪ ،‬ﻭﻣﺎ ﻧﺮﺳﻞ ﺑﺎﻵﻳﺎﺕ ﺇﻻ ﲣﻮﻳ ﹰﻔﺎ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ ﻫﻮ ﺍﳌﻮﺕ‬
‫ﺍﻟﺬﺭﻳﻊ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﺇﻥ ﺍﷲ ﳜﻮﻑ ﺍﻟﻨﺎﺱ ﲟﺎ ﺷﺎﺀ ﻣﻦ ﺁﻳﺎﺗﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺃﺣﺎﻁ ﺑﺎﻟﻨﺎﺱ﴾‬
‫ﺃﻱ‪ :‬ﻛﻠﻬﻢ ﰲ ﻗﺒﻀﺘﻪ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻳﺮﻳﺪ ﺣﺎﻝ ﺑﻴﻨﻬﻢ ﻭﺑﲔ ﺃﻥ ﻳﻘﺘﻠﻮﺍ ﺃﻭ ﻳﻐﻠﺒﻮﺍ‪.‬‬
‫﴿ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﺃﺭﻳﻨﺎﻙ﴾ ﺃﻱ‪ :‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻋﺎﻳﻨﺘﻪ ﻟﻴﻠﺔ ﺃﺳﺮﻱ ﺑﻚ ﺇﻻ ﻓﺘﻨﺔ‬
‫ﻟﻠﻨﺎﺱ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻓﱳ ‪‬ﺎ ﻗﻮﻡ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻛﻴﻒ ﻳﺬﻫﺐ ﺇﱃ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﻳﺮﺟﻊ ﰲ ﻟﻴﻠﺔ؟‬
‫ﻓﺎﺭﺗﺪﻭﺍ ﻭﺯﺍﺩ ﺍﷲ ﰲ ﺑﺼﺎﺋﺮ ﻗﻮﻡ ﻓﺼﺪﻗﻮﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﺭﺃﻯ ﰲ ﻣﻨﺎﻣﻪ ﻗﻮﻣﺎ ﻳﺮﻗﻮﻥ ﺍﳌﻨﺎﺑﺮ‬
‫ﻓﺄﻋﻠﻢ ﺃﻧﻪ ﻋﻄﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﺸﺠﺮﺓ ﺍﳌﻠﻌﻮﻧﺔ ﻗﻴﻞ‪ :‬ﰲ ﺍﻟﺘﻔﺴﲑ‪ :‬ﺍﳌﻠﻌﻮﻥ ﺃﻛﻠﻮﻫﺎ‪ ،‬ﻭﻫﻲ‬
‫ﺕ ﺍﻟ ‪‬ﺰﻗﱡﻮ ِﻡ ﹶﻃﻌ‪‬ﺎ ‪‬ﻡ ﺍﻷﺛِﻴ ِﻢ﴾)‪ .(١‬ﻭﻗﺎﻝ‪:‬‬
‫ﺠ ‪‬ﺮ ‪‬‬
‫ﺷﺠﺮﺓ ﺍﻟﺰﻗﻮﻡ ﺍﻟﱵ ﺫﻛﺮﻫﺎ ﺍﷲ ﻓﻘﺎﻝ‪ِ﴿ :‬ﺇ ﱠﻥ ‪‬ﺷ ‪‬‬
‫)‪(٢‬‬
‫ﺨﺮ‪‬ﺝ‪ ‬ﻓِﻲ‬
‫ﺠ ‪‬ﺮﺓﹲ ‪‬ﺗ ‪‬‬
‫﴿ ﹶﻓِﺈ‪‬ﻧﻬ‪ ‬ﻢ َﻵ ِﻛﻠﹸﻮ ﹶﻥ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ﹶﻓﻤ‪‬ﺎِﻟﺌﹸﻮ ﹶﻥ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ﺍﹾﻟ‪‬ﺒﻄﹸﻮ ﹶﻥ﴾ ‪ .‬ﻭﻗﺎﻝ‪ِ﴿ :‬ﺇ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺷ ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ‪ :‬ﺁﻳﺔ ‪.٤٤-٤٣‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‪ :‬ﺁﻳﺔ ‪.٦٦‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٧٦‬‬
‫ﺠﺤِﻴ ِﻢ﴾)‪.(١‬‬
‫ﺻ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﹶﺃ ‪‬‬
‫ﻓﺎﻓﱳ ‪‬ﺎ ﺍﳌﺸﺮﻛﻮﻥ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺟﻬﻞ‪ :‬ﻣﺎ ﻧﻌﺮﻑ ﺍﻟﺰﻗﻮﻡ ﺇﻻ ﺃﻛﻞ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﺪ‪،‬‬
‫ﻓﺘﺰﻗﻤﻮﺍ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳌﺸﺮﻛﲔ‪ :‬ﻓﺎﻟﻨﺎﺭ ﺗﺄﻛﻞ ﺍﻟﺸﺠﺮ ﻓﻜﻴﻒ ﻳﻨﺒﺖ ﻓﻴﻬﺎ؟ ﻓﻠﺬﻟﻚ ﻗﺎﻝ‪:‬‬
‫ﻭﻣﺎ ﺟﻌﻠﻨﺎ ﺍﻟﺮﺅﻳﺎ ﺍﻟﲏ ﺃﺭﻳﻨﺎﻙ ﺇﻻ ﻓﺘﻨﺔ ﻟﻠﻨﺎﺱ ﻭﺍﻟﺸﺠﺮﺓ ﺍﳌﻠﻌﻮﻧﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪:‬‬
‫ﻟﻴﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﺫﻛﺮ ﻟﻌﻨﻬﺎ‪ ،‬ﻓﺎﳉﻮﺍﺏ ﰲ ﺫﻟﻚ ﺃﻧﻪ ﻟﻌﻦ ﻟﻠﻜﻔﺎﺭ ﻭﻫﻢ ﺁﻛﻠﻮﻫﺎ‪ ،‬ﻭﺟﻮﺍﺏ‬
‫ﺁﺧﺮ ﺃﻥ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ﻟﻜﻞ ﻃﻌﺎﻡ ﻣﻜﺮﻭﻩ ﺿﺎﺭ‪ :‬ﻣﻠﻌﻮﻥ‪ ،‬ﻓﻤﺎ ﻳﺰﻳﺪﻫﻢ ﴿ﺇﻻ ﻃﻐﻴﺎﻧﺎ﴾‪ ،‬ﺃﻱ‪:‬‬
‫ﻣﺎ ﻳﺰﻳﺪﻫﻢ ﺍﻟﺘﺨﻮﻳﻒ ﺇﻻ ﺧﺮﻭﺟﺎ ﻋﻦ ﺍﳊﺪ ﰲ ﺍﻟﻌﺼﻴﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺲ ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﺃ ‪‬ﺳﺠ‪‬ﺪ‪ِ ‬ﻟ ‪‬ﻤ ‪‬ﻦ‬
‫ﺠﺪ‪‬ﻭﺍ ِﺇ ﱠﻻ ِﺇ‪‬ﺑﻠِﻴ ‪‬‬
‫ﺴ‪‬‬‫ﺠﺪ‪‬ﻭﺍ َﻵ ‪‬ﺩ ‪‬ﻡ ﹶﻓ ‪‬‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﺍ ‪‬ﺳ ‪‬‬
‫﴿ ‪‬ﻭِﺇ ﹾﺫ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ِﻟ ﹾﻠ ‪‬ﻤ ﹶ‬
‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻲ ﹶﻟِﺌ ‪‬ﻦ ﹶﺃ ‪‬ﺧ ‪‬ﺮ‪‬ﺗ ِﻦ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‬
‫ﻚ ‪‬ﻫﺬﹶﺍ ﺍﱠﻟﺬِﻱ ﹶﻛ ‪‬ﺮ ‪‬ﻣ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘ ‪‬‬ ‫‪Ò‬‬ ‫ﺖ ﻃِﻴﻨ‪‬ﺎ‬
‫‪‬ﺧ ﹶﻠ ﹾﻘ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻓِﺈ ﱠﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﺟﺰ‪‬ﺍ ‪‬ﺅ ﹸﻛ ‪‬ﻢ ‪‬ﺟﺰ‪‬ﺍ ًﺀ‬
‫ﺐ ﹶﻓﻤ‪‬ﻦ ‪‬ﺗِﺒ ‪‬ﻌ ‪‬‬
‫ﻼ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﻷ ‪‬ﺣ‪‬ﺘِﻨ ﹶﻜ ‪‬ﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ‬
‫ﻚ‬
‫ﻚ ‪‬ﻭ ‪‬ﺭ ِﺟ ِﻠ ‪‬‬
‫ﺨ ‪‬ﻴ ِﻠ ‪‬‬
‫ﺐ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ِﺑ ‪‬‬
‫ﻚ ‪‬ﻭﹶﺃ ‪‬ﺟ ِﻠ ‪‬‬
‫ﺼ ‪‬ﻮِﺗ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﺑ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻔ ِﺰ ‪‬ﺯ ‪‬ﻣ ِﻦ ﺍ ‪‬ﺳ‪‬ﺘ ﹶﻄ ‪‬ﻌ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻣ ‪‬ﻮﻓﹸﻮﺭ‪‬ﺍ‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ ِﺇ ﱠﻻ ﹸﻏﺮ‪‬ﻭﺭ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪:‬‬
‫‪‬ﻭﺷ‪‬ﺎ ِﺭ ﹾﻛ ‪‬ﻬ ‪‬ﻢ ﻓِﻲ ﺍ َﻷ ‪‬ﻣﻮ‪‬ﺍ ِﻝ ﻭ‪‬ﺍ َﻷ ‪‬ﻭ ﹶﻻ ِﺩ ‪‬ﻭ ِﻋ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ِﻌﺪ‪‬ﻫ‪‬ﻢ‪ ‬ﺍﻟ ‪‬‬
‫‪.[٦٤-٦١‬‬
‫﴿ﺧﻠﻘﺖ ﻃﻴ‪‬ﻨﺎ﴾ ﺃﻱ‪ :‬ﺧﻠﻘﺘﻪ ﻃﻴﻨﺎ‪ ،‬ﻭﻳﻨﺘﺼﺐ ﻃﻴﻨﺎ ﻋﻠﻰ ﻭﺟﻬﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺍﻟﺘﻤﻴﻴﺰ‬
‫ﺃﻱ‪ :‬ﺧﻠﻘﺘﻪ ﻣﻦ ﻃﲔ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻧﺼ‪‬ﺒﺎ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﺃﻧﺸﺄﺗﻪ ﰲ ﺣﺎﻝ ﻛﻮﻧﻪ‬
‫ﻣﻦ ﻃﲔ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﻗﺎﻝ‪ :‬ﺃﺭﺃﻳﺘﻚ‪ ،‬ﺟﺎﺀ )ﻗﺎﻝ( ﻫﺎﻫﻨﺎ ﺑﻐﲑ ﺣﺮﻑ ﻋﻄﻒ؛ ﻷﻧﻪ ﰲ ﻣﻌﲎ‬
‫ﻗﺎﻝ‪ :‬ﺃﺃﺳﺠﺪ ﳌﻦ ﺧﻠﻘﺘﻪ ﻃﻴﻨﺎ؟ )ﻭﺃﺭﺃﻳﺘﻚ( ﰲ ﻣﻌﲎ ﺃﺧﱪﱐ‪ ،‬ﻭﺍﻟﻜﺎﻑ‪ ،‬ﻻ ﻣﻮﺿﻊ ﳍﺎ‪،‬‬
‫ﻷ‪‬ﺎ ﺫﻛﺮﺕ ﰲ ﺍﳌﺨﺎﻃﺒﺔ ﺗﻮﻛﻴﺪﺍ‪ ،‬ﻭﻣﻮﺿﻊ ﻫﺬﺍ ﻧﺼﺐ ﺑﺄﺭﺃﻳﺘﻚ‪ ،‬ﻭﺍﳉﻮﺍﺏ ﳏﺬﻭﻑ‪،‬‬
‫ﺍﳌﻌﲎ ﺃﺧﱪﱐ ﻋﻦ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺮﻣﺖ ﻋﻠﻲ ﺃﻱ‪ :‬ﻛﺮﻣﺘﻪ‪ ،‬ﻭﻗﺪ ﺧﻠﻘﺘﲏ ﻣﻦ ﻧﺎﺭ ﻭﺧﻠﻘﺘﻪ ﻣﻦ‬
‫ﻃﲔ‪ ،‬ﻓﺤﺬﻑ ﻫﺬﺍ؛ ﻷﻥ ﰲ ﺍﻟﻜﻼﻡ ﺩﻟﻴﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻌﲎ ﻷﺣﺘﻨﻜﻦ ﺃﻱ‪ :‬ﻻﺳﺘﺄﺻﻠﻨﻬﻢ‬
‫ﺑﺎﻹﻏﻮﺍﺀ ﳍﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﺳﺘﻮﻟﲔ ﻋﻠﻴﻬﻢ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‪ :‬ﺁﻳﺔ‪.٦٤‬‬

‫‪١٧٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺖ‬
‫ﺗﺸﻜﻮ ﺇﻟﻴﻚ ﺳﻨﺔ ﻗﺪ ﺃﺟﺤﻔ ‪‬‬
‫ﺖ‬
‫ﺟـﻬﺪﺍ ﻋﻠﻰ ﺟﻬﺪ ﻭﺃﺿﻌ ﹶﻔ ‪‬‬
‫ﺖ‬
‫ﺖ ﺃﻣـﻮﺍﻟﻨﺎ ﻭ ﹶﻛ ﹶﻠ ﹶﻠ ‪‬‬
‫ﻭﺍﺣـﺘﻨ ﹶﻜ ‪‬‬
‫﴿ﺑﺼﻮﺗﻚ﴾‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻭﺍﺳﺘﻘﺰﺯ﴾ ﺃﻱ‪ :‬ﺍﺳﺘﺪﻋﻪ ﺩﻋﺎﺀ ﻳﺴﺘﺤﻘﻪ ﺇﱃ ﺇﺟﺎﺑﺘﻚ ﻗﻮﻟﻪ‪:‬‬
‫ﺃﻱ‪ :‬ﺑﺪﻋﺎﺋﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺼﻮﺗﻚ ﻗﻴﻞ‪ :‬ﺑﺄﺻﻮﺍﺕ ﺍﳌﺰﺍﻣﲑ ﻭﺍﻟﻐﻨﺎﺀ‪﴿ ،‬ﻭﺃﺟﻠﺐ ﻋﻠﻴﻬﻢ ﲞﻴﻠﻚ‬
‫ﻭﺭﺟﻠﻚ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﲨﻊ ﻋﻠﻴﻬﻢ ﻛﻞ ﻣﺎ ﺗﻘﺪﺭ ﻋﻠﻴﻪ ﻣﻦ ﻣﻜﺎﻳﺪﻙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﰲ ﺍﻟﺘﻔﺴﲑ‪ :‬ﺧﻴﻠﻪ‬
‫ﻭﺭﺟﻠﻪ ﻛﻞ ﺧﻴﻞ ﻳﺴﻌﻰ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ ﻓﻬﻲ ﻣﻦ ﺧﻴﻞ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﻛﻞ ﻣﺎﺵ ﰲ ﻣﻌﺼﻴﺔ ﺍﷲ‬
‫ﻓﻬﻮ ﻣﻦ ﺭﺟﺎﻟﺔ ﺇﺑﻠﻴﺲ‪ ،‬ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﻹﺑﻠﻴﺲ ﺧﻴﻞ ﻭﺭﺟﺎﻝ‪.‬‬
‫ﻭﻗﺮﺃ ﺣﻔﺺ‪ :‬ﻭﺭﺟﻠﻚ ﺑﻜﺴﺮ ﺍﳉﻴﻢ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ ﺍﳉﻴﻢ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ‬
‫ﺑﺎﻹﺳﻜﺎﻥ ﻓﻬﻮ ﲨﻊ ﺭﺍﺟﻞ ﻣﺜﻞ ﺻﺎﺣﺐ ﻭﺻﺤﺐ ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺮﺟﺎﻟﺔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻜﺴﺮ‬
‫ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﺮﻳﺪ ﲨﻊ ﺭﺍﺟﻞ ﺃﻳﻀﺎ‪ ،‬ﻟﻜﻨﻪ ﻛﺴﺮ ﺍﳉﻴﻢ ﺍﺗﺒﺎﻋﺎ ﻟﻜﺴﺮﺓ ﺍﻟﻼﻡ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ‬
‫ﻳﺮﻳﺪ ﺍﳉﻤﻊ ﺍﻟﺬﻱ ﻳﻨﺸﺄ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺭﺟﻞ ﺭﺟﻼﻥ‪ ،‬ﻭﺭﺟﻞ ﺇﺫﺍ ﻣﺸﻰ ﻣﺜﻞ ﻭﺳﻨﺎﻥ‬
‫ﻭﻭﺳﻦ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻭﺷﺎﺭﻛﻬﻢ ﰲ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ﴾ ﺃﻱ‪ :‬ﻣﺮﻫﻢ ﺃﻥ ﳚﻌﻠﻮﺍ ﻣﻦ ﺃﻭﻻﺩﻫﻢ‬
‫ﷲ ِﺑ ‪‬ﺰ ‪‬ﻋ ِﻤ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫﺬﹶﺍ ِﻟﺸ‪ ‬ﺮﻛﹶﺎِﺋﻨ‪‬ﺎ﴾)‪ .(١‬ﻭﻣﺎ ﻗﺎﻟﻮﺍ ﰲ‬
‫ﺷﻴﺌﺎ ﻟﻐﲑ ﺍﷲ ﻛﻤﺎ ﻗﺎﻝ‪ ﴿ :‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ‪‬ﻫﺬﹶﺍ ِ‬
‫ﺍﻟﺴﺎﺋﺒﺔ ﻭﺍﻟﺒﺤﲑﺓ ﻭﺍﻟﺸﺮﻛﺔ ﰲ ﺍﻷﻭﻻﺩ‪ ،‬ﻗﻮﳍﻢ ﻋﺒﺪ ﺍﻟﻌﺰﻱ ﻭﻋﺒﺪ ﺍﳊﺎﺭﺙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺷﺮﻛﺔ‬
‫ﰲ ﺍﻷﻭﻻﺩ ﻳﻌﲏ ﺑﻪ ﺃﻭﻻﺩ ﺍﻟﺰﻧﺎ ﻭﻫﻮ ﻛﺜﲑ ﰲ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻛﻞ ﻣﻌﺼﻴﺔ ﰲ ﻭﻟﺪ ﺃﻭ ﻣﺎﻝ‬
‫ﻓﺈﺑﻠﻴﺲ ﺷﺮﻳﻜﻬﻢ ﻓﻴﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻭﻋﺪﻫﻢ﴾ ﺃﻱ‪ :‬ﻗﻞ ﳍﻢ ﻻ ﺟﻨﺔ ﻭﻻ ﻧﺎﺭ‪﴿ ،‬ﻭﻣﺎ ﻳﻌﺪﻫﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻻ‬
‫ﻏﺮﻭﺭﺍ﴾ ﺃﻱ‪ :‬ﺑﺎﻃﻼ‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻛﻴﻒ ﳚﻮﺯ ﺃﻥ ﻳﺆﻣﺮ ﺇﺑﻠﻴﺲ ﺑﺄﻥ ﻳﻘﺎﻝ ﻟﻪ ﺷﺎﺭﻛﻬﻢ ﰲ ﺍﻷﻣﻮﺍﻝ‬
‫ﻭﺍﻷﻭﻻﺩ ﻭﻋﺪﻫﻢ ﺑﺄ‪‬ﻢ ﻻ ﻳﺒﻌﺜﻮﻥ؟ ﻓﺈﻥ ﻓﻌﻞ ﺫﻟﻚ ﺇﺑﻠﻴﺲ ﻓﻬﻮ ﻣﻄﻴﻊ‪ ،‬ﻓﺎﳉﻮﺍﺏ ﰲ ﻫﺬﺍ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺁﻳﺔ‪.١٣٦‬‬

‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٧٨‬‬
‫ﺃﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﺿﺮﺑﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻣﺘﺒﻊ ﻻ ﻏﲑ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺇﺫﺍ ﺗﻘﺪﻣﻪ ‪‬ﻰ ﻋﻤﺎ ﻳﺆﻣﺮ ﺑﻪ‪،‬‬
‫ﻓﺎﳌﻌﲎ ﰲ ﺍﻷﻣﺮ ﺍﻟﻮﻋﻴﺪ ﻭﺍﻟﺘﻬﺪﻳﺪ؛ ﻷﻧﻚ ﻗﺪ ﺗﻘﻮﻝ ﻻ ﺗﺪﺧﻠﻦ ﻫﺬﻩ ﺍﻟﺪﺍﺭ‪ ،‬ﻓﺈﺫﺍ ﺣﺎﻭﻝ ﺃﻥ‬
‫ﻳﺪﺧﻠﻬﺎ ﻗﻠﺖ‪ :‬ﺍﺩﺧﻠﻬﺎ ﻭﺃﻧﺖ ﺭﺟﻞ‪ ،‬ﻓﻠﺴﺖ ﺗﺄﻣﺮﻩ ﺑﺪﺧﻮﳍﺎ ﻭﻟﻜﻨﻚ ﺗﻮﻋﺪﻩ‪ ،‬ﻭﻫﺬﺍ ﰲ‬
‫ﺍﻟﻠﻐﺔ ﻭﺍﻻﺳﺘﻌﻤﺎﻝ ﻣﻮﺟﻮﺩ ﻛﺜﲑ‪ ،‬ﻭﻣﺜﻠﻪ‪﴿ :‬ﺍﻋﻤﻠﻮﺍ ﻣﺎ ﺷﺌﺘﻢ﴾)‪ ،(١‬ﻭﻗﺪ ‪‬ﻮﺍ ﺃﻥ ﻳﺘﺒﻌﻮﺍ‬
‫ﺃﻫﻮﺍﺀﻫﻢ ﻭﺃﻥ ﻳﻌﻤﻠﻮﺍ ﺑﺎﳌﻌﺎﺻﻲ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﺭ‪‬ﺑﻜﹸﻢ‪ ‬ﺍﱠﻟﺬِﻱ‬ ‫‪Ò‬‬ ‫ﻼ‬
‫ﻚ ‪‬ﻭﻛِﻴ ﹰ‬
‫ﻚ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺳ ﹾﻠﻄﹶﺎﻥﹲ ‪‬ﻭ ﹶﻛﻔﹶﻰ ِﺑ ‪‬ﺮ‪‬ﺑ ‪‬‬
‫ﺲ ﹶﻟ ‪‬‬
‫﴿ِﺇ ﱠﻥ ِﻋﺒ‪‬ﺎﺩِﻱ ﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺴﻜﹸﻢ‪‬‬
‫ﻀ ِﻠ ِﻪ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ِﺑ ﹸﻜ ‪‬ﻢ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ ‪ Ò‬ﻭِﺇﺫﹶﺍ ‪‬ﻣ ‪‬‬
‫ﺤ ِﺮ ِﻟ‪‬ﺘ ‪‬ﺒ‪‬ﺘﻐ‪‬ﻮﺍ ﻣِﻦ ﹶﻓ ‪‬‬
‫ﻚ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫‪‬ﻳ ‪‬ﺰﺟِﻲ ﹶﻟﻜﹸﻢ‪ ‬ﺍﹾﻟ ﹸﻔ ﹾﻠ ‪‬‬
‫ﺿ‪‬ﺘ ‪‬ﻢ ‪‬ﻭﻛﹶﺎ ﹶﻥ‬
‫ﺿ ﱠﻞ ﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ِﺇ ﱠﻻ ِﺇﻳ‪‬ﺎ ‪‬ﻩ ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﻧﺠ‪‬ﺎ ﹸﻛ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﹶﺃ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺤ ِﺮ ‪‬‬
‫ﻀ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺍﻟ ‪‬‬
‫ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ﹶﻛﻔﹸﻮﺭ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٦٧-٦٥ :‬‬
‫ﺃﻱ‪ :‬ﻟﻴﺲ ﻟﻚ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻥ ﺃﻥ ﲢﻤﻠﻬﻢ ﻋﻠﻰ ﺃﻥ ﻳﺬﻧﺒﻮﺍ ﺫﻧﺒﺎ ﻻ ﺃﻏﻔﺮ ﳍﻢ‪،‬‬
‫ﻭﻛﻔﻰ ﺑﺮﺑﻚ ﻭﻛﻴﻼ ﻷﻭﻟﻴﺎﺋﻪ ﻳﻌﺼﻤﻬﻢ ﻣﻦ ﺍﻟﻘﺒﻮﻝ ﻣﻦ ﺇﺑﻠﻴﺲ )ﻭﻳﺰﺟﻲ( ﺃﻱ‪ :‬ﳚﺮﻱ‪ ،‬ﺇﻧﻪ‬
‫ﺿ ﱠﻞ ﻣ‪‬ﻦ‬
‫ﻛﺎﻥ ﺑﻜﻢ ﺭﺣﻴﻤﺎ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﺮﻳﺪ ﺃﻭﻟﻴﺎﺀﻩ ﻭﺃﻫﻞ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬‬
‫‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ِﺇ ﱠﻻ ِﺇﻳ‪‬ﺎ ‪‬ﻩ﴾ ﺃﻱ‪ :‬ﺇﺫﺍ ﻣﺴﻜﻢ ﺍﻟﻀﺮ ﻧﺴﻴﺘﻢ ﺍﻷﻧﺪﺍﺩ ﻭﺍﻟﺸﺮﻛﺎﺀ ﻭﺗﺮﻛﺘﻤﻮﻫﻢ‬
‫ﻭﺃﺧﻠﺼﺘﻢ ﷲ‪ ،‬ﻓﻠﻤﺎ ﳒﺎﻛﻢ ﺗﻮﻟﻴﺘﻢ ﻋﻦ ﺃﻣﺮ ﺍﷲ ﴿ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ﹶﻛﻔﹸﻮﺭ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﻛﺜﲑ‬
‫ﺍﻟﺘﻐﻄﻴﺔ ﻟﻨﻌﻢ ﺍﷲ ﻋﻨﺪﻩ ﻗﻠﻴﻞ ﺍﻟﺸﻜﺮ ﻟﻄﺎﻋﺘﻬﺎ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﻳﻌﲏ ﺑﻪ ﻫﻨﺎ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠﺪ‪‬ﻭﺍ‬
‫ﺻﺒ‪‬ﺎ ﹸﺛ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ِ‬
‫ﺐ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﹶﺃ ‪‬ﻭ ﻳ‪ ‬ﺮ ِﺳ ﹶﻞ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﺣ‪‬ﺎ ِ‬
‫ﻒ ِﺑ ﹸﻜ ‪‬ﻢ ﺟ‪‬ﺎِﻧ ‪‬‬
‫ﺴ ‪‬‬
‫ﺨِ‬
‫﴿ﹶﺃﹶﻓﹶﺄ ِﻣ ‪‬ﻨﺘ‪ ‬ﻢ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺢ‬ ‫ﻼ ‪ Ò‬ﹶﺃ ‪‬ﻡ ﹶﺃ ِﻣ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﺃﹶﻥ ‪‬ﻳﻌِﻴ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﻓِﻴ ِﻪ ﺗ‪‬ﺎ ‪‬ﺭ ﹰﺓ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ﹶﻓﻴ‪ ‬ﺮ ِﺳ ﹶﻞ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻗﹶﺎ ِ‬
‫ﺻﻔﹰﺎ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺮ‪‬ﻳ ِ‬ ‫ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻛِﻴ ﹰ‬
‫ﺠﺪ‪‬ﻭﺍ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ِﺑ ِﻪ ‪‬ﺗﺒِﻴﻌ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٦٩-٦٨ :‬‬
‫ﹶﻓ‪‬ﻴ ‪‬ﻐ ِﺮﹶﻗﻜﹸﻢ ِﺑﻤ‪‬ﺎ ﹶﻛ ﹶﻔ ‪‬ﺮ‪‬ﺗ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ِ‬
‫ﻳﻘﻮﻝ‪ :‬ﺃﻛﻨﺘﻢ ﰲ ﺃﻣﺎﻥ ﺃﻥ ﳜﺴﻒ ﺑﻜﻢ ﺃﻥ ﻳﻐﻴﺒﻜﻢ ﻋﻨﻪ ﺇﻋﺮﺍﺿﻜﻢ‪ ،‬ﻭﺍﳊﺎﺻﺐ‪:‬‬
‫ﺍﻟﺮﻳﺢ ﲰﻴﺖ ﺑﺬﻟﻚ؛ ﻷ‪‬ﺎ ﲢﺼﺐ ﺃﻱ‪ :‬ﺗﺮﻣﻲ ﺑﺎﳊﺼﺒﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﺣﺠﺎﺭﺓ ﳛﺼﺐ ‪‬ﺎ‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ ﺁﻳﺔ‪.٤:‬‬
‫‪١٧٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺠﺪ‪‬ﻭﺍ﴾ ﺃﻱ‪ :‬ﻻ ﲡﺪﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻷﺭﺽ ﻣﻦ ﺗﻜﻠﻮﻥ ﺇﻟﻴﻪ‬ ‫ﻛﺄﻧﻪ ﺫﻭ ﺣﺼﺐ‪﴿ ،‬ﹸﺛ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ِ‬
‫ﺃﻣﺮﻛﻢ ﻓﻴﻨﺠﻴﻜﻢ ﻣﻦ ﺫﻟﻚ ﺍﳊﺎﺻﺐ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﴿ﳔﺴﻒ﴾ ﺑﺎﻟﻨﻮﻥ ﻭﻛﺬﻟﻚ ﺍﻷﺣﺮﻑ ﺍﻷﺭﺑﻌﺔ‬
‫ﺍﳌﻌﻄﻮﻓﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﲨﻴﻊ ﺫﻟﻚ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ ﻓﻸﻥ ﺑﻌﺪﻩ ﻣﺎ ﻳﺪﻝ ﻋﻠﻴﻪ‬
‫ﻭﻫﻮ ﻗﻮﻟﻪ‪ :‬ﰒ ﻻ ﲡﺪﻭﺍ ﻟﻜﻢ ﻋﻠﻴﻨﺎ ﺑﻪ ﺗﺒﻴﻌﺎ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﻸﻥ ﻗﺒﻠﻪ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﻭﻫﻮ ﻗﻮﻟﻪ‪﴿ :‬ﺿﻞ ﻣﻦ ﺗﺪﻋﻮﻥ ﺇﻻ ﺇﻳﺎﻩ﴾‪.‬‬
‫ﺃﻡ ﺃﻣﻨﺘﻢ ﺃﻥ ﻧﻌﻴﺪﻛﻢ ﻓﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺍﻟﻘﺎﺻﻒ‪ :‬ﺭﻳﺢ ﺷﺪﻳﺪﺓ ﺗﻜﺴﺮ ﺍﻟﺸﺠﺮ‬
‫ﻟﺸﺪ‪‬ﺎ ﻓﺘﻐﺮﻗﻜﻢ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺗﺒﻴﻊ ﺛﺎﺋﺮ ﻭﻧﺼﲑ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻻ ﲡﺪﻭﺍ ﻣﻦ ﻳﺘﺒﻌﻨﺎ ﺑﺈﻧﻜﺎﺭ ﻭﻻ‬
‫ﻣﻦ ﻳﺘﺒﻌﻨﺎ ﺑﺄﻥ ﻧﺼﺮﻓﻪ ﻋﻨﻜﻢ ﻓﻬﻮ ﰲ ﻣﻌﲎ ﺗﺎﺑﻊ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺕ‬
‫ﺤ ِﺮ ‪‬ﻭ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎﻫ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ﱠﻄ‪‬ﻴﺒ‪‬ﺎ ِ‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻛ ‪‬ﺮ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﺑﻨِﻲ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬ﺮ ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺱ ِﺑِﺈﻣ‪‬ﺎ ِﻣ ِﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﺃﹸﻭِﺗ ‪‬ﻲ‬
‫ﻼ ‪ Ò‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻧ ‪‬ﺪﻋ‪‬ﻮ ﹸﻛ ﱠﻞ ﹸﺃﻧ‪‬ﺎ ٍ‬
‫ﲑ ‪‬ﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬ﺗ ﹾﻔﻀِﻴ ﹰ‬
‫ﻀ ﹾﻠﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﹶﻛِﺜ ٍ‬
‫‪‬ﻭ ﹶﻓ ‪‬‬
‫ﻼ﴾]ﺍﻵﻳﺎﺕ‪.[٧١-٧٠ :‬‬
‫ﻚ ‪‬ﻳﻘﹾﺮ ُﺀﻭ ﹶﻥ ِﻛﺘ‪‬ﺎ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻈ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ﹶﻓﺘِﻴ ﹰ‬
‫ِﻛﺘ‪‬ﺎ‪‬ﺑﻪ‪ِ ‬ﺑ‪‬ﻴﻤِﻴِﻨ ِﻪ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺗﻔﻀﻴﻞ ﺍﺑﻦ ﺁﺩﻡ ﺃﻧﻪ ﳝﺸﻲ ﻗﺎﺋ ‪‬ﻤﺎ ﻭﻏﲑﻩ ﳝﺸﻲ ﻣﻜ‪‬ﺒﺎ‪ ،‬ﻭﺃﻧﻪ ﻳﺘﻨﺎﻭﻝ ﺍﻟﻄﻌﺎﻡ ﺑﻴﺪﻩ‬
‫ﻭﻏﲑﻩ ﻳﺘﻨﺎﻭﻝ ﺑﻔﻴﻪ‪ ،‬ﻭﻗﺪ ﻓﻀﻞ ﻓﻴﻤﺎ ﺃﻋﻄﻰ ﻣﻦ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺑﺈﻣﺎﻣﻬﻢ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﺑﻨﺒﻴﻬﻢ‬
‫ﻭﻗﻴﻞ‪ :‬ﺑﻜﺘﺎ‪‬ﻢ ﺍﻟﺬﻱ ﻓﻴﻪ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭﻗﻴﻞ ﺑﺈﻣﺎﻡ ﻫﺪﻯ ﺃﻭ ﺑﺈﻣﺎﻡ ﺿﻼﻟﺔ ﺃﻱ‪ :‬ﳑﻦ ﻛﺎﻧﻮﺍ‬
‫ﻳﺄﲤﻮﻥ ﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪) ،‬ﻭﻳﻮﻡ( ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﻣﻌﲎ ﺍﺫﻛﺮ ﻳﻮﻡ ﻧﺪﻋﻮ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﲟﻌﲎ ﻧﻌﻴﺪﻛﻢ ﻳﻮﻡ ﻧﺪﻋﻮ )ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ( ﺍﻟﻌﺎﻣﻞ ﰲ ﻳﻮﻡ ﻓﻌﻼ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻜﻼﻡ ﻛﺄﻧﻪ‬
‫ﻗﺎﻝ‪ :‬ﻻ ﻳﻈﻠﻤﻮﻥ ﻳﻮﻡ ﻧﺪﻋﻮ‪ ،‬ﻭﺩﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﻻ ﻳﻈﻠﻤﻮﻥ ﻓﺘﻴﻼ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﻌﻤﻞ ﻓﻴﻪ‬
‫ﻳﺪﻋﻮ؛ ﻷﻥ )ﻳﻮﻣﺎ( ﻣﻀﺎﻑ ﺇﻟﻴﻪ ﻭﻻ ﻳﻌﻤﻞ ﺍﳌﻀﺎﻑ ﺇﻟﻴﻪ ﰲ ﺍﳌﻀﺎﻑ؛ ﻷ‪‬ﻤﺎ ﻛﺎﺳﻢ‬
‫ﻭﺍﺣﺪ ﻭﻻ ﻳﻌﻤﻞ ﺍﻟﺸﻲﺀ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﺒﺎﺀ ﰲ ﺑﺈﻣﺎﻣﻬﻢ ﺗﺘﻌﻠﻖ ﺑﻨﺪﻋﻮ ﰲ ﻣﻮﺿﻊ ﺍﳌﻔﻌﻮﻝ‬
‫ﺍﻟﺜﺎﱐ ﻟﻨﺪﻋﻮ ﺗﻌﺪﻯ ﺇﻟﻴﻪ ﲝﺮﻑ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﺘﻌﻠﻖ ﺍﻟﺒﺎﺀ ﲟﺤﺬﻭﻑ‪ ،‬ﻭﺍﶈﺬﻭﻑ ﰲ ﻣﻮﺿﻊ‬
‫ﺍﳊﺎﻝ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻧﺪﻋﻮ ﻛﻞ ﺃﻧﺎﺱ ﳐﺘﻠﻄﲔ ﺑﺈﻣﺎﻣﻬﻢ ﺃﻱ‪ :‬ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻭﻣﻌﻨﺎﻩ‪:‬‬
‫ﻧﺪﻋﻮﻫﻢ ﻭﺇﻣﺎﻣﻬﻢ ﻓﻴﻬﻢ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٨٠‬‬
‫ﻭﻣﻌﻨﺎﻩ‪ :‬ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻧﺪﻋﻮﻫﻢ ﺑﺎﺳﻢ ﺇﻣﺎﻣﻬﻢ‪.‬‬
‫ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﳊﺴﻦ ﺃﻥ ﺍﻹﻣﺎﻡ ﻫﻨﺎ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻓﻴﻪ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻓﻼ ﳛﺘﻤﻞ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﺎﺀ ﺇﻻ ﻣﺘﻌﻠﻘﺔ ﲟﺤﺬﻭﻑ‪ ،‬ﺫﻟﻚ ﺍﶈﺬﻭﻑ ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪:‬‬
‫ﻧﺪﻋﻮﻫﻢ ﻭﻣﻌﻬﻢ ﻛﺘﺎ‪‬ﻢ ﺍﻟﺬﻱ ﻓﻴﻪ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻛﺄﻧﻪ ﰲ ﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻧﺪﻋﻮﻫﻢ ﺛﺎﺑﺘﺎ ﻣﻌﻬﻢ‬
‫ﻛﺘﺎ‪‬ﻢ‪ ،‬ﺃﻭ ﻣﺴﺘﻘ ‪‬ﺮﺍ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻗﻮﻟﻪ ﻻ ﻳﻈﻠﻤﻮﻥ ﻓﺘﻴﻼ‪ ،‬ﺃﻱ‪ :‬ﻣﻘﺪﺍﺭ ﻓﺘﻴﻞ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭﺇِﻥ‬ ‫‪Ò‬‬ ‫ﻼ‬
‫ﺿ ﱡﻞ ‪‬ﺳﺒِﻴ ﹰ‬
‫﴿ ‪‬ﻭﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ‪‬ﻫ ِﺬ ِﻩ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ﹶﻓﻬ‪ ‬ﻮ ﻓِﻲ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ‪‬ﻭﹶﺃ ‪‬‬
‫ﻼ‬
‫ﺨﺬﹸﻭ ‪‬ﻙ ‪‬ﺧﻠِﻴ ﹰ‬
‫ﻱ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ﹶﻏ ‪‬ﻴ ‪‬ﺮﻩ‪ ‬ﻭِﺇﺫﹰﺍ ﹶﻻ‪‬ﺗ ‪‬‬
‫ﻚ ﻟِﺘ ﹾﻔ‪‬ﺘ ِﺮ ‪‬‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻛﹶﺎﺩ‪‬ﻭﺍ ﹶﻟ‪‬ﻴ ﹾﻔِﺘﻨ‪‬ﻮ‪‬ﻧ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ‬
‫ﻒ ﺍﹾﻟ ‪‬‬
‫ﺿ ‪‬ﻌ ‪‬‬
‫ﻼ ‪ِ Ò‬ﺇﺫﹰﺍ ﻷ ﹶﺫ ﹾﻗﻨ‪‬ﺎ ‪‬ﻙ ِ‬
‫ﺕ ‪‬ﺗ ‪‬ﺮ ﹶﻛﻦ‪ِ ‬ﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ﹶﻗﻠِﻴ ﹰ‬
‫‪ Ò‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ﺃﹶﻥ ﹶﺛ‪‬ﺒ ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻙ ﹶﻟ ﹶﻘ ‪‬ﺪ ﻛِﺪ ‪‬‬
‫ﺼﲑ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٧٥-٧٢ :‬‬
‫ﻚ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻧ ِ‬
‫ﺠﺪ‪ ‬ﹶﻟ ‪‬‬
‫ﺕ ﹸﺛ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ِ‬
‫ﻒ ﺍﹾﻟ ‪‬ﻤﻤ‪‬ﺎ ِ‬
‫ﺿ ‪‬ﻌ ‪‬‬
‫‪‬ﻭ ِ‬
‫ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﻛﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺃﻋﻤﻰ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻓﻬﻮ ﰲ ﺍﻵﺧﺮﺓ ﺃﻋﻤﻰ ﻭﺃﺿﻞ‬
‫ﺳﺒﻴﻼ؛ ﻷﻧﻪ ﻻ ﳚﺪ ﻣﺘﺎ‪‬ﺑﺎ ﻭﻻ ﻣﺘﺨﻠﺼﺎ ﳑﺎ ﻫﻮ ﻓﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻛﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﻳﺘﻘﻠﺐ‬
‫ﻓﻴﻬﺎ ﻏﺪﻭﺓ ﻭﻋﺸﻴﺔ ﻭﻋﻤﻲ ﻋﻠﻴﻪ ﺃ‪‬ﺎ ﻣﻦ ﻋﻨﺪﻱ ﻓﻬﻮ ﻣﺎ ﻳﻨﻌﺖ ﻟﻪ ﻣﻦ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﺃﻋﻤﻰ‪،‬‬
‫ﻭﻫﻮ ﻣﻦ ﻋﻤﻰ ﺍﻟﻘﻠﺐ ﻓﻬﻮ ﺛﻼﺛﻲ ﻣﻦ ‪‬ﻋ ِﻤ ‪‬ﻲ ﻓﻠﺬﻟﻚ ﺃﺗﻰ ﺑﻐﲑ ﻓﻌﻞ ﺛﻼﺛﻲ‪ ،‬ﻭﻓﻴﻪ ﻣﻌﲎ‬
‫ﺍﻟﺘﻌﺠﺐ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﻦ ﻋﻤﻰ ﺍﻟﻌﲔ ﻟﻘﺎﻝ ﻓﻬﻮ ﰲ ﺍﻵﺧﺮﺓ ﺃﺷﺪ ﻋﻤﻰ‪ ،‬ﺃﻭ ﺃﺑﲔ ﻋﻤﻰ؛‬
‫ﻷﻥ ﻓﻴﻪ ﻣﻌﲎ ﺍﻟﺘﻌﺠﺐ ﻭﻋﻤﻰ ﺍﻟﻌﲔ ﺷﻲﺀ ﺛﺎﺑﺖ ﻛﺎﻟﻴﺪ ﻭﺍﻟﺮﺟﻞ ﻓﻼ ﻳﺘﻌﺠﺐ ﻣﻨﻪ ﺇﻻ‬
‫ﺑﻔﻌﻞ ﺛﻼﺛﻲ ﻭﻛﺬﻟﻚ ﺣﻜﻢ ﻣﺎ ﳚﺮﻱ ﳎﺮﻯ ﺍﻟﺘﻌﺠﺐ‪.‬‬
‫ﻭﻳﻔﺘﻨﻮﻧﻚ‪ ،‬ﻳﺴﺘﻨـﺰﻟﻮﻧﻚ‪ ،‬ﻭﻣﻌﲎ ﺍﻟﻜﻼﻡ‪ ،‬ﻛﺎﺩﻭﺍ ﻳﻔﺘﻨﻮﻙ‪ ،‬ﻭﺩﺧﻠﺖ ﺇﻥ ﻭﺍﻟﻼﻡ‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺃﻣﺮ ﻭ‪‬ﻲ‪،‬‬ ‫ﻟﻠﺘﻮﻛﻴﺪ‪ ،‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﻋ ِﻦ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﻱ﴾ ﺃﻱ‪ :‬ﻟﺘﺨﺘﻠﻖ ﻋﻠﻴﻨﺎ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻚ ﻏﲑ ﺍﻟﻮﺣﻲ‪ ﴿ ،‬ﻭِﺇﺫﹰﺍ﴾ ﺃﻱ‪ :‬ﻟﻮ ﻓﻌﻠﺖ ﻣﺎ‬ ‫﴿ﻟِﺘ ﹾﻔ‪‬ﺘ ِﺮ ‪‬‬
‫ﺃﺭﺍﺩﻭﺍ ﻻﲣﺬﻭﻙ ﺧﻠﻴﻼ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﺗﺎﻩ ﻭﻓﺪ ﺛﻘﻴﻒ ﻭﺳﺄﻟﻮﻩ ﺃﻥ ﳝﺘﻌﻬﻢ ﺑﺎﻟﻼﺕ ﺳﻨﺔ‬
‫ﻓﺄﰉ‪ ،‬ﻓﺄﻗﺒﻠﻮﺍ ﻳﻘﻮﻟﻮﻥ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﺣﱴ ﺗﻌﺮﻑ ﺍﻟﻌﺮﺏ ﻓﻀﻠﻨﺎ ﻋﻠﻴﻬﺎ ﻓﺄﻣﺴﻚ ﻋﻦ‬
‫ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺩﺍﺧﻠﻬﻢ ﺍﻟﻄﻤﻊ ﻓﺄﻧـﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻗﺎﻟﺖ ﻟﻪ ﻗﺮﻳﺶ ﺇﻥ ﻛﻨﺖ ﺃﺭﺳﻠﺖ ﺇﻟﻴﻨﺎ ﻓﺎﻃﺮﺩ ﺍﻟﺬﻳﻦ ﺍﺗﺒﻌﻮﻙ ﻣﻦ ﺳﻘﺎﻁ‬
‫‪١٨١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﻨﺎﺱ ﻭﻣﻮﺍﻟﻴﻬﻢ‪ ،‬ﻟﻨﻜﻮﻥ ﳓﻦ ﻣﻦ ﺃﺻﺤﺎﺑﻚ ﻓﺮﻛﻦ ﺇﻟﻴﻬﻢ ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻗﺎﻝ ﺍﳌﺸﺮﻛﻮﻥ‪ :‬ﻻ ﻧﻜﻒ ﻋﻨﻚ ﺇﻻ ﺃﻥ ﺗﺴﻠﻢ ﺑﺂﳍﺘﻨﺎ ﻭﻟﻮ ﺑﻄﺮﻑ ﺃﺻﺎﺑﻌﻚ‬
‫ﻓﻘﺎﻝ‪ :‬ﻭﻣﺎ ﻋﻠﻲ ﻟﻮ ﻓﻌﻠﺖ ﻭﺍﷲ ﻳﻌﻠﻢ ﺇﻧﲏ ﻟﺬﻟﻚ ﻛﺎﺭﻩ ﻓﻨـﺰﻟﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫﴿ﻭﻟﻮﻻ ﺃﻥ ﺛﺒﺘﻨﺎﻙ﴾ ﺍﻵﻳﺔ ﻗﻮﻟﻪ‪ :‬ﺷﻴﺌﺎ ﻗﻠﻴﻼ ﺃﻱ‪ :‬ﻗﺎﺭﺏ ﻣﻦ ﻏﲑ ﻋﺰﻡ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬
‫)ﺇﺫﺍ( ﺃﻱ‪ :‬ﻟﻮ ﺭﻛﻨﺖ ﰲ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﻘﻠﻴﻞ ﻷﺫﻗﻨﺎﻙ ﺿﻌﻒ ﻋﺬﺍﺏ ﺍﳊﻴﺎﺓ ﻭﺿﻌﻒ‬
‫ﺍﳌﻤﺎﺕ‪ ،‬ﰒ ﻻ ﲡﺪ ﻣﻦ ﻳﻨﺼﺮﻙ ﻋﻠﻴﻨﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ‬
‫ﺨﺮِﺟﻮ ‪‬ﻙ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭِﺇﺫﹰﺍ ﱠﻻ ‪‬ﻳ ﹾﻠ‪‬ﺒﺜﹸﻮ ﹶﻥ ﺧِﻼ ﹶﻓ ‪‬‬
‫ﺽ ِﻟﻴ‪ ‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴ‪‬ﺘ ِﻔﺰ‪‬ﻭ‪‬ﻧ ‪‬‬
‫﴿ ‪‬ﻭﺇِﻥ ﻛﹶﺎﺩ‪‬ﻭﺍ ﹶﻟ‪‬ﻴ ‪‬‬
‫ﹶﺃ ِﻗ ِﻢ‬ ‫‪Ò‬‬ ‫ﻼ‬
‫ﺤﻮِﻳ ﹰ‬
‫ﺴ‪‬ﻨِﺘﻨ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺠﺪ‪ِ ‬ﻟ ‪‬‬
‫ﻚ ﻣِﻦ ‪‬ﺭ ‪‬ﺳ ِﻠﻨ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ِ‬
‫ﺳ‪‬ﻨ ﹶﺔ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﹶﻗ ‪‬ﺒ ﹶﻠ ‪‬‬ ‫‪Ò‬‬ ‫ﻼ‬
‫ِﺇ ﱠﻻ ﹶﻗﻠِﻴ ﹰ‬
‫ﺠ ِﺮ ﻛﹶﺎ ﹶﻥ‬
‫ﺠ ِﺮ ِﺇ ﱠﻥ ﹸﻗﺮ‪‬ﺁ ﹶﻥ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺴ ِﻖ ﺍﻟ ﱠﻠ ‪‬ﻴ ِﻞ ‪‬ﻭ ﹸﻗﺮ‪‬ﺁ ﹶﻥ ﺍﹾﻟ ﹶﻔ ‪‬‬
‫ﺲ ِﺇﻟﹶﻰ ﹶﻏ ‪‬‬
‫ﺸ ‪‬ﻤ ِ‬
‫ﻼ ﹶﺓ ِﻟ ‪‬ﺪﻟﹸﻮ ِﻙ ﺍﻟ ‪‬‬
‫ﺼﹶ‬‫ﺍﻟ ‪‬‬
‫ﺸﻬ‪‬ﻮﺩ‪‬ﺍ﴾ ]ﺍﻵﻳﺎﺕ‪.[٧٨-٧٦ :‬‬
‫‪‬ﻣ ‪‬‬
‫)ﻣﻦ ﺍﻷﺭﺽ( ﻳﺮﻳﺪ ﻣﻦ ﺃﺭﺽ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﺍﻟﻴﻬﻮﺩ ﻗﺎﻟﺖ ﻟﻠﻨﱯ ‪ :‬ﺇﻥ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺇﳕﺎ ﺑﻌﺜﻮﺍ ﺑﺎﻟﺸﺎﻡ‪ ،‬ﻓﻠﻮ ﺃﻧﻚ ﺧﺮﺟﺖ ﺇﱃ ﺍﻟﺸﺎﻡ ﺻﺪﻗﻨﺎﻙ‪ ،‬ﻓﻮﻗﻊ ﺫﻟﻚ ﰲ ﻗﻠﺐ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻓﺄﻧـﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﺃﻧﻚ ﺧﺮﺟﺖ ﻭﱂ ﻳﺆﻣﻨﻮﺍ ﻟﻨـﺰﻝ ‪‬ﻢ‬
‫ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻫﻢ ﺃﻫﻞ ﻣﻜﺔ ﺑﺈﺧﺮﺍﺝ ﺍﻟﻨﱯ ‪ ‬ﻭﻟﻮ ﻓﻌﻠﻮﺍ ﻣﺎ ﻧﻮﻇﺮﻭﺍ‪.‬‬
‫ﻭﻋﻦ ﺍﳊﺴﻦ ﺍﻻﺳﺘﻔﺰﺍﺯ ﻫﻨﺎ ﺍﻟﻘﺘﻞ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺃﺑﻮ ﺑﻜﺮ‪:‬‬
‫﴿ ‪‬ﺧﻠ ﹾﻔﻚ﴾ ﺑﻔﺘﺢ ﺍﳋﺎﺀ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻼﻡ‪.‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ‪﴿ :‬ﺧﻼﻓﻚ﴾ ﺑﻜﺴﺮ ﺍﳋﺎﺀ ﻭﺃﻟﻒ ﺑﻌﺪ ﺍﻟﻼﻡ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﻔﺘﺢ ﺍﳋﺎﺀ‪ ،‬ﻗﺎﻝ‬
‫ﻳﻌﲏ ﺑﻌﺪﻙ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻜﺴﺮ ﺍﳋﺎﺀ ﻓﻌﻠﻰ ﺃﻥ ﻣﻌﻨﺎﻩ ﳐﺎﻟﻔﺘﻚ‪ ،‬ﻭﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ :‬ﻣﻌﲎ‬
‫ﺧﻼﻓﻚ ﺑﻌﺪﻙ‪ ،‬ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺍﻟﺴﲑﺓ‪ ،‬ﻭﻧﺼﺐ ﺳﻨﺔ ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﻳﻌﲏ‪ :‬ﺳﻦ ﺍﷲ ﺃﻥ ﻣﻦ‬
‫ﺃﺧﺮﺝ ﻧﺒﻴﻪ ﻫﻠﻚ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻳﺮﻳﺪ ﻛﺴﻨﺔ ﺍﷲ ﻓﻠﻤﺎ ﺣﺬﻑ ﺍﻟﻜﺎﻑ ﻧﺼﺐ ﻭﻻ ﲡﺪ‬
‫ﻟﺴﻨﺘﻨﺎ ﺃﻱ‪ :‬ﻟﺴﲑﺗﻨﺎ ﰲ ﺍﻷﻣﻢ ﲢﻮﻳﻼ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺗﺘﺤﻮﻝ ﻋﻦ ﻣﺴﺘﺤﻘﻬﺎ‪.‬‬
‫ﻭ﴿ﺩﻟﻮﻙ ﺍﻟﺸﻤﺲ﴾ ﺯﻭﺍﳍﺎ ﻭﻣﻴﻠﻬﺎ ﻭﻗﺖ ﺍﻟﻈﻬﺮ‪ ،‬ﻳﻜﻮﻥ ﺩﻟﻮﻛﻬﺎ ﻣﻴﻠﻬﺎ ﻟﻠﻐﺮﻭﺏ‪،‬‬
‫ﻭﻏﺴﻖ ﺍﻟﻠﻴﻞ ﻇﻼﻣﻪ‪﴿ ،‬ﻭﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ﴾ ﺃﻱ‪ :‬ﺃﻗﻢ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﲰﻴﺖ ﺍﻟﺼﻼﺓ ﻗﺮﺁﻧﺎ‪،‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٨٢‬‬
‫ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺭﻛﻦ ﻓﻴﻬﺎ‪﴿ ،‬ﺇﻥ ﻗﺮﺁﻥ ﺍﻟﻔﺠﺮ ﻛﺎﻥ ﻣﺸﻬﻮ ‪‬ﺩﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻳﺸﻬﺪﻩ ﻣﻼﺋﻜﺔ ﺍﻟﻠﻴﻞ‬
‫ﻭﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪ ،‬ﻛﺄﻧﻪ ﻳﻘﻮﻝ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﻣﺎ ﺑﲔ ﻣﻦ ﺣﺎﻝ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﻷﺭﺑﻊ‪ ،‬ﰒ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻓﺄﻓﺮﺩﺕ ﺑﺎﻟﺬﻛﺮ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪Ò‬‬ ‫ﺤﻤ‪‬ﻮﺩ‪‬ﺍ‬
‫ﻚ ‪‬ﻣﻘﹶﺎﻣ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﻚ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳ ‪‬ﺒ ‪‬ﻌﹶﺜ ‪‬‬
‫ﺠ ‪‬ﺪ ِﺑ ِﻪ ﻧ‪‬ﺎ ِﻓ ﹶﻠ ﹰﺔ ﱠﻟ ‪‬‬
‫﴿ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺍﻟ ﱠﻠ ‪‬ﻴ ِﻞ ﹶﻓ‪‬ﺘ ‪‬ﻬ ‪‬‬
‫ﻚ‬
‫ﻕ ﻭ‪‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ﻟﱢﻲ ﻣِﻦ ﱠﻟﺪ‪‬ﻧ ‪‬‬
‫ﺻ ‪‬ﺪ ٍ‬
‫ﺝ ِ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻕ ‪‬ﻭﹶﺃ ‪‬ﺧ ِﺮ ‪‬ﺟﻨِﻲ ﻣ‪ ‬‬
‫ﺻ ‪‬ﺪ ٍ‬
‫ﺏ ﹶﺃ ‪‬ﺩ ِﺧ ﹾﻠﻨِﻲ ﻣ‪ ‬ﺪ ‪‬ﺧ ﹶﻞ ِ‬
‫‪‬ﻭﻗﹸﻞ ‪‬ﺭ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭ ‪‬ﺯ ‪‬ﻫ ‪‬ﻖ ﺍﹾﻟﺒ‪‬ﺎ ِﻃﻞﹸ ِﺇ ﱠﻥ ﺍﹾﻟﺒ‪‬ﺎ ِﻃ ﹶﻞ ﻛﹶﺎ ﹶﻥ ‪‬ﺯﻫ‪‬ﻮﻗﹰﺎ﴾]ﺍﻵﻳﺎﺕ‪:‬‬
‫‪‬ﻭ ﹸﻗ ﹾﻞ ﺟ‪‬ﺎ َﺀ ﺍﹾﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﺼﲑ‪‬ﺍ‬
‫‪‬ﺳ ﹾﻠﻄﹶﺎﻧ‪‬ﺎ ‪‬ﻧ ِ‬
‫‪.[٨١-٧٩‬‬
‫)‪‬ﺠﺪ( ﺃﻱ‪ :‬ﺍﺳﻬﺮ ﻟﻠﺼﻼﺓ ﻭﻟﺬﻛﺮ ﺍﷲ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺠﺪ ﺇﺫﺍ ﺳﻬﺮ‪ ،‬ﻭﻫﺠﺪ ﺇﺫﺍ ﻧﺎﻡ‪،‬‬
‫﴿ﻧﺎﻓﻠﺔ ﻟﻚ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﺮﻳﺪ ﻓﺮﻳﻀﺔ ﻋﻠﻴﻚ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ :‬ﻓﻀﻴﻠﺔ ﻟﻪ ﻭﻟﻐﲑﻩ‬
‫ﻛﻔﺎﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺯﻳﺎﺩﺓ ﺧﺎﺻﺔ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻣﺮ ﺃﻥ ﺗﺰﺍﺩ ﰲ ﻋﺒﺎﺩﺗﻪ ﻋﻠﻰ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﺍﳋﻠﻖ‬
‫ﺃﲨﻌﲔ؛ ﻷﻧﻪ ﻓﻀﻠﻪ ﻋﻠﻴﻬﻢ ﻭﻛﺄﻧﻪ ﺑﻴﺎﻥ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ‪ ،‬ﺭﻭﻱ ﻋﻨﻪ ﺃﻧﻪ‬
‫ﻗﺎﻝ‪ :‬ﻫﻮ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﺃﺷﻔﻊ ﻓﻴﻪ ﻷﻣﱵ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻣﻘﺎﻣﺎ ﳛﻤﺪﻩ ﻓﻴﻪ ﺍﻷﻭﻟﻮﻥ‬
‫ﺸ ﹶﻔ ‪‬ﻊ‪ ،‬ﻟﻴﺲ ﺃﺣﺪ‬
‫ﺸ ﹶﻔﻊ ﹶﻓﺘ ‪‬‬
‫ﻭﺍﻵﺧﺮﻭﻥ‪ ،‬ﻓﺘﺸﺮﻑ ﻓﻴﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﳋﻼﺋﻖ ‪‬ﺗﺴﺄﻝ ﻓﺘﻌﻄﻰ ﻭ‪‬ﺗ ‪‬‬
‫ﺇﻻ ﲢﺖ ﻟﻮﺍﺋﻚ‪﴿ ،‬ﻭﻗﻞ ﺭﺏ ﺃﺩﺧﻠﲏ ﻣﺪﺧﻞ ﺻﺪﻕ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻱ‪ :‬ﺃﺩﺧﻠﲏ‬
‫ﻣﻜﺔ ﺑﺎﻟﻌﺰﺓ ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﺃﺧﺮﺟﲏ ﻣﻦ ﻣﻜﺔ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻻ ﺃﻟﻘﻰ ﺇﻻ ﻣﺆﻣﻨﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻗﺎﻟﻪ ﳌﺎ‬
‫ﺭﺟﻊ ﻣﻦ ﻣﻌﺴﻜﺮﻩ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻳﺮﻳﺪ ﺍﻟﺸﺎﻡ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺃﺩﺧﻠﲏ ﺍﳌﺪﻳﻨﺔ ﻭﺃﺧﺮﺟﲏ ﺇﱃ ﻣﻜﺔ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺃﺩﺧﻠﲏ ﻓﻴﻤﺎ ﺃﻣﺮﺗﲏ ﻭﺃﺧﺮﺟﲏ ﻋﻤﺎ ‪‬ﻴﺘﲏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﺍﻹﺩﺧﺎﻝ ﰲ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻭﺍﻹﺧﺮﺍﺝ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﲑﺍ﴾ ﺃﻱ‪ :‬ﺣﺠﺔ ﺑﻴﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺰﺍ ﺗﻨﺼﺮﱐ ﺑﻪ ﻋﻠﻰ‬ ‫ﻭﻫﻮ ﻋﻠﻰ ﺍﳊﻖ‪ ،‬ﻭ﴿ﺳﻠﻄﺎ‪‬ﻧﺎ ﻧﺼ ‪‬‬
‫ﲨﻴﻊ ﻣﻦ ﺧﺎﻟﻔﲏ‪﴿ ،‬ﺇﻥ ﺍﻟﺒﺎﻃﻞ ﻛﺎﻥ ﺯﻫﻮﻗﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﺍﻟﺸﻴﻄﺎﻥ ﻛﺎﻥ‬
‫ﺳﺮﻳﻊ ﺍﻟﺬﻫﺎﺏ‪.‬‬
‫‪١٨٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ِﺇ ﱠﻻ‬
‫ﲔ ‪‬ﻭ ﹶﻻ ‪‬ﻳﺰِﻳ ‪‬ﺪ ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫﴿ ‪‬ﻭﻧ‪‬ﻨـﺰ ﹸﻝ ِﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻣ‪‬ﺎ ﻫ‪ ‬ﻮ ِﺷﻔﹶﺎﺀٌ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺔﹲ ﱢﻟ ﹾﻠﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﺸ ‪‬ﺮ ﻛﹶﺎ ﹶﻥ‬
‫ﺴﻪ‪ ‬ﺍﻟ ‪‬‬
‫ﺽ ‪‬ﻭ‪‬ﻧﺄﹶﻯ ِﺑﺠ‪‬ﺎِﻧِﺒ ِﻪ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﻣ ‪‬‬
‫‪‬ﻭِﺇﺫﹶﺍ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ِﻥ ﹶﺃ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﺧﺴ‪‬ﺎﺭ‪‬ﺍ‬
‫‪‬ﻳﺌﹸﻮﺳ‪‬ﺎ ‪ Ò‬ﹸﻗ ﹾﻞ ﹸﻛ ﱡﻞ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻞﹸ ‪‬ﻋﻠﹶﻰ ﺷ‪‬ﺎ ِﻛ ﹶﻠِﺘ ِﻪ ﹶﻓ ‪‬ﺮ‪‬ﺑﻜﹸ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑ ‪‬ﻤ ‪‬ﻦ ﻫ‪ ‬ﻮ ﹶﺃ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﺳﺒِﻴ ﹰ‬
‫ﻼ﴾]ﺍﻵﻳﺎﺕ‪:‬‬
‫‪.[٨٤-٨٢‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺷﻔﺎﺀ ﻣﻦ ﻛﻞ ﺩﺍﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺷﻔﺎﺀ ﻣﻦ ﺟﻬﺎﺕ‪ :‬ﻣﻨﻬﺎ ﻣﺎ ﻓﻴﻪ‬
‫ﺍﻟﺒﻴﺎﻥ ﺍﻟﺬﻱ ﻳﺰﻳﻞ ﺣﲑﺓ ﺍﻟﺸﻚ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻧﻪ ﺑﺮﻫﺎﻥ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﻟﻨﻈﻢ‪ ،‬ﻭﻣﻨﻬﺎ ﺃﻥ‬
‫ﻳﺮﻓﻊ ﺍﷲ ﺑﻪ ﻛﺜﲑﺍ ﻣﻦ ﺍﳌﻜﺎﺭﻩ ﻭﺍﳌﻀﺎﺭ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﰲ ﺗﻼﻭﺗﻪ ﻣﻦ ﺍﻷﺟﺮ‪.‬‬
‫ﻻ ﻳﺰﻳﺪ ﺍﻟﻈﺎﳌﲔ ﺇﻻ ﺧﺴﺎﺭﺍ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺰﻳﺪ ﺍﳌﺸﺮﻛﲔ ﺇﻻ ﻧﻘﺼﺎﻧﺎ ﺑﻜﻔﺮﻫﻢ ﺑﻪ‪.‬‬
‫﴿ ‪‬ﻭِﺇﺫﹶﺍ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ِﻥ﴾ ﺃﻱ‪ :‬ﺍﻟﻜﺎﻓﺮ ﺃﻋﺮﺽ ﻭﻧﺄﻯ ﲜﺎﻧﺒﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﻌﺪ ﲜﺎﻧﺒﻪ‬
‫ﻋﻦ ﻗﺒﻮﻝ ﺍﳊﻖ‪ ،‬ﻭﺍﻟﺒﺆﺱ‪ ،‬ﺍﻟﻘﻨﻮﻁ ﻋﻦ ﺍﻟﻔﺮﺝ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻧـﺰﻟﺖ ﰲ ﺍﻟﻮﻟﻴﺪ ﺑﻦ‬
‫ﺍﳌﻐﲑﺓ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﴿ﻭﻧﺎﺀ﴾ ﺑﺘﺄﺧﲑ ﺍﳍﻤﺰﺓ ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺴﺠﺪﺓ ﺟﻌﻠﻪ ﻣﻦ ﻧﺆﺕ‬
‫ﺑﺎﳊﻤﻞ ﺃﻧﻮﺀ ﺑﻪ ﻧﻮﺀﺍ ﺇﺫﺍ ‪‬ﻀﺖ ﺑﻪ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺘﻘﺪﱘ ﺍﳍﻤﺰﺓ ﰲ ﺍﳌﻮﺿﻌﲔ‪ ،‬ﺟﻌﻠﻮﻩ‬
‫ﻣﻦ ﻧﺄﻳﺖ ﺇﺫﺍ ﺑﻌﺪﺕ‪ ،‬ﻭﺍﳌﻌﲎ ﻣﺘﻘﺎﺭﺏ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻷﺻﻞ ﻭﺍﺣﺪﺍ‪ ،‬ﻓﻘﺪ ﺗﻔﻌﻞ ﺍﻟﻌﺮﺏ‬
‫ﺫﻟﻚ ﻓﻴﻤﺎ ﻋﻴﻨﻪ ﳘﺰﻩ ﻭﻻﻣﻪ ﻣﻌﺘﻠﺔ‪ ،‬ﻭﻛﺎﻥ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻳﻘﺮﺁﻥ‪﴿ :‬ﻭﻧﺄﻱ﴾ ﺑﻜﺴﺮ‬
‫ﺍﻟﻨﻮﻥ ﳑﺎﻟﺔ ﰲ ﺍﻟﺴﻮﺭﺗﲔ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﱵ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﻔﺘﻮﺣﺔ ﺍﻟﻨﻮﻥ ﳑﺎﻟﺔ ﻭﺍﻟﱵ‬
‫ﰲ ﺍﻟﺴﺠﺪﺓ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﺍﳍﻤﺰﺓ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﺍﳍﻤﺰﺓ ﰲ ﺍﻟﺴﻮﺭﺗﲔ ﲨﻴﻌﺎ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻓﻌﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻹﻣﺎﻟﺔ‪ ،‬ﻓﻸ‪‬ﺎ ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻣﻦ‬
‫ﻛﺴﺮ ﺍﻟﻨﻮﻥ ﻣﻊ ﺍﳍﻤﺰﺓ ﻓﻌﻠﻰ ﺍﺗﺒﺎﻉ ﺍﻟﻜﺴﺮ ﻟﻠﻜﺴﺮ‪ ،‬ﻛﻞ ﻳﻌﻤﻞ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ‪ ،‬ﻗﻴﻞ‪ :‬ﻋﻠﻰ‬
‫ﻃﺮﻳﻘﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧﻴﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﻋﺎﺩﺗﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻦ ﺍﻟﺸﻜﻞ‪،‬‬
‫ﻳﻘﺎﻝ‪ :‬ﻟﺴﺖ ﻋﻠﻰ ﺷﻜﻠﻲ ﻭﻻ ﺗﺸﺎﻛﻠﲏ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٨٤‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺡ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭﻣ‪‬ﺎ ﺃﹸﻭﺗِﻴﺘ‪‬ﻢ ﻣ‪‬ﻦ ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ِﺇ ﱠﻻ‬
‫ﺡ ﻗﹸ ِﻞ ﺍﻟﺮ‪‬ﻭ ‪‬‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﻟﺮ‪‬ﻭ ِ‬
‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪Ò‬‬ ‫ﻼ‬
‫ﻚ ِﺑ ِﻪ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻭﻛِﻴ ﹰ‬
‫ﺠﺪ‪ ‬ﹶﻟ ‪‬‬
‫ﻚ ﹸﺛ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ِ‬
‫ﻼ ‪ Ò‬ﻭﹶﻟِﺌ ‪‬ﻦ ِﺷ ﹾﺌﻨ‪‬ﺎ ﹶﻟ‪‬ﻨ ﹾﺬ ‪‬ﻫ‪‬ﺒ ‪‬ﻦ ﺑِﺎﱠﻟﺬِﻱ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﹶﻗﻠِﻴ ﹰ‬
‫ﺠ ‪‬ﻦ‬ ‫ﻚ ﹶﻛِﺒﲑ‪‬ﺍ ‪ Ò‬ﻗﹸﻞ ﱠﻟِﺌ ِﻦ ﺍ ‪‬ﺟ‪‬ﺘ ‪‬ﻤ ‪‬ﻌ ِ‬
‫ﺖ ﺍ ِﻹ‪‬ﻧﺲ‪ ‬ﻭ‪‬ﺍﹾﻟ ِ‬ ‫ﻀ ﹶﻠﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻚ ِﺇ ﱠﻥ ﹶﻓ ‪‬‬
‫ِﺇ ﱠﻻ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺾ‬
‫‪‬ﻋﻠﹶﻰ ﺃﹶﻥ ‪‬ﻳ ﹾﺄﺗ‪‬ﻮﺍ ِﺑ ِﻤ ﹾﺜ ِﻞ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﹶﻻ ‪‬ﻳ ﹾﺄﺗ‪‬ﻮ ﹶﻥ ِﺑ ِﻤ ﹾﺜ ِﻠ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ‪‬ﺑ ‪‬ﻌﻀ‪‬ﻬ‪ ‬ﻢ ِﻟ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﹶﻇ ِﻬﲑ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٨٨-٨٥ :‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﺳﺄﻟﻮﺍ ﻋﻨﻪ ﺟﱪﻳﻞ‪ ،‬ﻭﺷﺎﻫﺪﻩ ﻗﻮﻟﻪ‪﴿ :‬ﻧـﺰ ﹶﻝ ِﺑ ِﻪ‬
‫ﺡ ﺍ َﻷ ِﻣﲔ‪.(١)﴾‬‬
‫ﺍﻟﺮ‪‬ﻭ ‪‬‬
‫ﻚ ﺭ‪‬ﻭﺣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮﻧ‪‬ﺎ﴾)‪،(٢‬‬
‫ﻚ ﹶﺃ ‪‬ﻭ ‪‬ﺣ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ‪‬‬
‫ﻭﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﻫﻮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪ ﴿ :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺗﺄﻭﻳﻞ ﺗﺴﻤﻴﺘﻪ ﺑﺎﻟﺮﻭﺡ ﺇﻧﻪ ﺣﻴﺎﺓ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺣﻴﺎﺓ ﺍﻟﻨﻔﻮﺱ ﻓﻴﻤﺎ ﺗﺼﺒﻮ ﺇﻟﻴﻪ ﻣﻦ ﺍﳋﲑ ﻋﻨﺪ‬
‫ﺍﷲ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻟﺘﻔﺎﺳﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻫﻮ ﻣﻠﻚ ﻋﻈﻴﻢ ﺍﳋﻠﻖ ﻭﻋﻦ ﺃﰊ ﺻﺎﱀ ﺍﻟﺮﻭﺡ‬
‫ﻳﺸﺒﻬﻮﻥ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺴﻮﺍ ﺑﻨﺎﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻢ ﺧﻠﻖ ﳜﻔﻮﻥ ﻋﻦ ﺍﳌﻼﺋﻜﺔ ﻛﻤﺎ ﲣﻔﻰ ﺍﳌﻼﺋﻜﺔ‬
‫ﻋﻦ ﺑﲏ ﺁﺩﻡ‪ ،‬ﻭﻗﻴﻞ ﺭﻭﺡ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻗﻞ ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﻣﺮ ﺭﰊ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﻌﻠﻤﻪ‬
‫ﺭﰊ‪ ،‬ﻭﻗﻴﻞ ﻣﻦ ﺧﻠﻖ ﺭﰊ‪ ،‬ﻭﺍﻟﺬﻱ ﺳﺄﻝ ﻋﻦ ﺫﻟﻚ ﻗﻮﻡ ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﰲ ﻛﺘﺎ‪‬ﻢ ﺃﻧﻪ‬
‫ﺇﺫﺍ ﺃﺟﺎﺏ ﻋﻦ ﺍﻟﺮﻭﺡ ﻓﻠﻴﺲ ﺑﻨﱯ‪ ،‬ﰒ ﻏﺎﺏ ﺍﻟﻴﻬﻮﺩ ﻓﻘﺎﻝ ﺫﻟﻚ‪﴿ :‬ﻭﻟﺌﻦ ﺷﺌﻨﺎ ﻟﻨﺬﻫﱭ﴾‬
‫ﺍﻵﻳﺔ‪ ،‬ﺃﻱ‪ :‬ﻟﻮ ﺷﺌﻨﺎ ﶈﻮﻧﺎﻩ ﻣﻦ ﺍﻟﻘﻠﻮﺏ ﻭﻣﻦ ﺍﻟﻜﺘﺐ ﺣﱴ ﻻ ﻳﻮﺟﺪ ﻟﻪ ﺃﺛﺮ‪ ،‬ﰒ ﻻ ﳒﺪ‬
‫ﻣﻦ ﻳﺘﻮﻛﻞ ﰲ ﺭﺩ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﺇﻻ ﺭﲪﺔ ﻣﻦ ﺭﺑﻚ‪ ،‬ﺍﺳﺘﺜﻨﺎﺀ ﻟﻴﺲ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﺍﳌﻌﲎ ﻟﻜﻦ‬
‫ﺍﷲ ﺭﲪﻚ ﻓﺄﺛﺒﺖ ﺫﻟﻚ ﰲ ﻗﻠﺒﻚ ﻭﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﻣﻌﲎ ﴿ﻭﻟﺌﻦ ﺷﺌﻨﺎ ﻟﻨﺬﻫﱭ ﺑﺎﻟﺬﻱ ﺃﻭﺣﻴﻨﺎ ﺇﻟﻴﻚ﴾‪ ،‬ﻓﻴﻘﺎﻝ ﺍﳉﻮﺍﺏ‪ :‬ﺃﱐ‬
‫ﺃﻗﺪﺭ ﺃﻥ ﺁﺧﺬ ﻣﺎ ﺃﻋﻄﻴﺘﻚ ﻛﻤﺎ ﻣﻨﻌﺘﻚ ﻏﲑﻩ‪ ،‬ﻭﻟﻜﲏ ﺩﺑﺮﺗﻚ ﺑﺎﻟﺮﲪﺔ ﻓﺄﻋﻄﻴﺘﻚ ﻣﺎ‬
‫ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﻓﺘﺪﺑﺮ ﺑﺘﺪﺑﲑ ﺭﺑﻚ‪ ،‬ﻭﺍﺭﺽ ﲟﺎ ﺃﺧﺘﺎﺭﻩ ﻟﻚ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‪ :‬ﺁﻳﺔ‪.١٩٣‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‪ :‬ﺁﻳﺔ‪.٥٢‬‬
‫‪١٨٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺱ ِﺇ ﱠﻻ‬
‫ﺱ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻣِﻦ ﹸﻛ ﱢﻞ ‪‬ﻣﹶﺜ ٍﻞ ﹶﻓﹶﺄﺑ‪‬ﻰ ﹶﺃ ﹾﻛﹶﺜﺮ‪ ‬ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺻ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﻚ‬
‫ﺽ ‪‬ﻳ ‪‬ﻨﺒ‪‬ﻮﻋ‪‬ﺎ ‪ Ò‬ﹶﺃ ‪‬ﻭ ‪‬ﺗﻜﹸﻮ ﹶﻥ ﹶﻟ ‪‬‬
‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﺗ ﹾﻔﺠ‪ ‬ﺮ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﹸﻛﻔﹸﻮﺭ‪‬ﺍ ‪ Ò‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻦ ‪‬ﻧ ‪‬ﺆ ِﻣ ‪‬ﻦ ﹶﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎ َﺀ ﹶﻛﻤ‪‬ﺎ‬
‫ﻂ ﺍﻟ ‪‬‬
‫ﺴ ِﻘ ﹶ‬
‫ﹶﺃ ‪‬ﻭ ﺗ‪ ‬‬ ‫‪Ò‬‬ ‫ﺠﲑ‪‬ﺍ‬
‫ﻼﹶﻟﻬ‪‬ﺎ ‪‬ﺗ ﹾﻔ ِ‬
‫ﺠ ‪‬ﺮ ﺍﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ِﺧ ﹶ‬
‫ﺐ ﹶﻓﺘ‪ ‬ﹶﻔ ‪‬‬
‫‪‬ﺟ‪‬ﻨﺔﹲ ﻣ‪‬ﻦ ‪‬ﻧﺨِﻴ ٍﻞ ‪‬ﻭ ِﻋ‪‬ﻨ ٍ‬
‫ﻑ‬
‫ﻚ ‪‬ﺑ ‪‬ﻴﺖ‪ ‬ﻣ‪‬ﻦ ﺯ‪ ‬ﺧﺮ‪ٍ ‬‬
‫ﻼ ‪ Ò‬ﹶﺃ ‪‬ﻭ ‪‬ﻳﻜﹸﻮ ﹶﻥ ﹶﻟ ‪‬‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﹶﻗﺒِﻴ ﹰ‬
‫ﷲ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ﹶ‬
‫ﺴﻔﹰﺎ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ﹾﺄِﺗ ‪‬ﻲ ﺑِﺎ ِ‬
‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ِﻛ ‪‬‬
‫‪‬ﺯ ‪‬ﻋ ‪‬ﻤ ‪‬‬
‫ﻚ ‪‬ﺣﺘ‪‬ﻰ ﺗ‪‬ﻨـﺰ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ ِﻛﺘ‪‬ﺎﺑ‪‬ﺎ ‪‬ﻧ ﹾﻘ ‪‬ﺮ ‪‬ﺅ ‪‬ﻩ ﹸﻗ ﹾﻞ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ‪‬ﻭﻟﹶﻦ ‪‬ﻧ ‪‬ﺆ ِﻣ ‪‬ﻦ ِﻟﺮ‪ِ ‬ﻗ‪‬ﻴ ‪‬‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬ﺮﻗﹶﻰ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺸﺮ‪‬ﺍ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ﴾]ﺍﻵﻳﺎﺕ‪.[٩٣-٨٩ :‬‬
‫ﺖ ِﺇ ﱠﻻ ‪‬ﺑ ‪‬‬
‫‪‬ﺭﺑ‪‬ﻲ ‪‬ﻫ ﹾﻞ ﻛﹸﻨ ‪‬‬
‫﴿ﺻﺮﻓﻨﺎ﴾ ﺃﻱ‪ :‬ﺑﻴﻨﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺟﻬﻨﺎ ﺍﻟﻘﻮﻝ ﻟﻜﻞ ﻣﺜﻞ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺻﺮﻓﺖ‬
‫ﺇﻟﻴﻚ ﻛﺬﺍ ﺃﻱ‪ :‬ﻋﺪﻟﺖ ﺑﻪ ﺇﻟﻴﻚ‪ ،‬ﻭﺷﺪﺩ ﻟﻠﺘﻜﺜﲑ‪.‬‬
‫﴿ﻓﺄﰉ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ﴾ ﺃﻱ‪ :‬ﺃﻫﻞ ﻣﻜﺔ‪ ،‬ﻭﻳﻨﺒﻮﻉ ﻳﻔﻌﻮﻝ ﻣﻦ ﻧﺒﻊ ﺍﳌﺎﺀ ﻳﻨﺒﻊ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﺑﻪ‬
‫ﻋﲔ ﺍﳌﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪﴿ :‬ﺗﻔﺠﺮ﴾ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻓﻤﻦ ﻗﺮﺃ‬
‫ﺑﺎﻟﺘﺨﻔﻴﻒ ﻓﺄﻥ ﺍﻟﻴﻨﺒﻮﻉ ﻭﺍﺣﺪ ﻭﺍﻟﻔﻌﻞ ﺇﺫﺍ ﻛﺎﻥ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﱂ ﳛﺴﻦ ﻓﻴﻪ ﺍﻟﺘﺸﺪﻳﺪ ﻭﻣﻦ‬
‫ﺠ ‪‬ﺮ‪‬ﻧﺎ ﺧِﻼﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﻬﺮ‪‬ﺍ﴾)‪،(١‬‬
‫ﻗﺮﺃ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻓﻌﻠﻰ ﺃﻧﻪ ﻣﻦ ﺃﻣﺎﻛﻦ ﻛﺜﲑﺓ‪ ،‬ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﻪ ﴿ ‪‬ﻭ ﹶﻓ ‪‬‬
‫ﲑﺍ﴾‪،‬‬‫ﻷ‪‬ﻢ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺍﻟﺘﺸﺪﻳﺪ ﻓﻴﻪ‪ .‬ﻭﻫﻮ ﻛﻬﺬﺍ ﺍﻟﻮﺿﻊ ﴿ﻓﺘﻔﺠﺮ ﺍﻷﻬﻧﺎﺭ ﺧﻼﳍﺎ ﺗﻔﺠ ‪‬‬
‫ﺃﻱ‪ :‬ﰲ ﻓﺼﻮﳍﺎ ﺧﻼﻝ ﺍﻟﺸﺠﺮ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﻋﺎﺻﻢ‪﴿ :‬ﻛﺴﻔﺎ﴾ ﺑﻔﺘﺢ ﺍﻟﺴﲔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺴﲔ‬
‫ﻓﺄﻣﺎ ﺍﻟﱵ ﰲ ﺍﻟﺸﻌﺮﺍﺀ‪ :‬ﺁﻳﺔ ‪ ،١٨٢‬ﻭﺍﻟﱵ ﰲ ﺳﺒﺄ ﻓﻘﺮﺃﳘﺎ ﺣﻔﺺ ﺑﻔﺘﺢ ﺍﻟﺴﲔ ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﺴﲔ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﱵ ﰲ ﺍﻟﺮﻭﻡ ﻓﻘﺮﺃﻫﺎ ﺍﺑﻦ ﻋﺎﻣﺮ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺴﲔ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ‬
‫ﺍﻟﺴﲔ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻓﻌﻠﻰ ﺃﻧﻪ ﲨﻊ ﻛﺴﻔﺔ ﻭﻫﻲ ﺍﻟﻘﻄﻌﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﻋﻄﲏ ﻛﺴﻔﺔ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﺜﻮﺏ‪ ،‬ﻳﺮﻳﺪ ﺃﻭ ﺗﺴﻘﻂ ﺍﻟﺴﻤﺎﺀ ﻋﻠﻴﻨﺎ ﻗﻄﻌﺎ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻹﺳﻜﺎﻥ ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺃﻭ‬
‫ﺗﺴﻘﻄﻬﺎ ﻃﺒﻘﺎ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﻛﺴﻔﺖ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻏﻄﻴﺘﻪ‪.‬‬
‫ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻜﺴﻒ ﲨ ‪‬ﻌﺎ ﻛﺜ ‪‬ﲑﺍ ﻛﺴﻔﺔ ﻭﻛﺴﻒ ﻛﺴﺪﺭﺓ ﻭﺳﺪﺭ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ :‬ﺁﻳﺔ‪.٣٣‬‬

‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٨٦‬‬
‫ﺃﻭ ﺗﺄﰐ ﺑﺎﷲ ﻭﺍﳌﻼﺋﻜﺔ ﻗﺒﻴﻼ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻱ ﻋﻴﺎﻧﺎ‪ ،‬ﺫﻫﺐ ﺇﱃ ﺍﳌﻘﺎﺑﻠﺔ ﺃﻱ‪:‬‬
‫ﺗﺄﰐ ‪‬ﻢ ﺣﱴ ﻧﺮﺍﻫﻢ ﻣﻘﺎﺑﻠﺔ‪ ،‬ﻭﲡﺮﻱ ﰲ ﻫﺬﺍ ﳎﺮﻯ ﺍﳌﺼﺪﺭ ﻓﻼ ﻳﺜﲎ ﻭﻻ ﳚﻤﻊ ﻭﻻ‬
‫ﻀﺎ ﻓﻮﺟﺎ ﺑﻌﺪ ﻓﻮﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻔﻴﻼ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻗﺒﻠﺖ ﺑﻪ ﺃﻱ‪ :‬ﻛﻔﻠﺖ‪.‬‬
‫ﻳﺆﻧﺚ‪ ،‬ﻭﻋﻨﻪ ﺃﻳ ‪‬‬
‫ﻭﻫﻮ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﺰﺧﺮﻑ ﺍﻟﺬﻫﺐ‪.‬‬
‫﴿ﺃﻭ ﺗﺮﻗﻰ ﰲ ﺍﻟﺴﻤﺎﺀ﴾‪ ،‬ﺍﳌﻌﲎ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻏﲑ ﺃﻥ ﺟﻮﺍﺯﻩ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺼﻨﻊ‬
‫ﺳﻠﻤﺎ ﻓﺘﺮﻗﻰ ﻓﻴﻪ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﺬﻫﺐ ﺑﻔﻲ ﺇﱃ ﺍﻟﺴﻠﻢ‪﴿ ،‬ﻭﻟﻦ ﻧﺆﻣﻦ ﻟﺮﻗﻴﻚ﴾‪ ،‬ﻗﺎﻝ ﻟﻪ ﻋﺒﺪ‬
‫ﺍﷲ ﺑﻦ ﺃﻣﻴﺔ‪ :‬ﻟﻦ ﺃﻭﻣﻦ ﻟﻚ ﺣﱴ ﺗﺘﺨﺬ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺳﻠﻤﺎ ﺗﺮﻗﻰ ﻓﻴﻪ‪ ،‬ﻭﺃﻧﺎ ﺃﻧﻈﺮ ﺣﱴ‬
‫ﺗﺄﺗﻴﻬﺎ ﰒ ﺗﺄﰐ ﻣﻌﻚ ﺑﺼﻚ ﻣﻨﺸﻮﺭ ﻣﻌﻪ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻳﺸﻬﺪﻭﻥ ﻟﻚ ﺃﻧﻚ ﻛﻤﺎ‬
‫ﺗﻘﻮﻝ‪.‬‬
‫ﻗﻞ‪ :‬ﺳﺒﺤﺎﻥ ﺭﰊ ﻫﻞ ﻛﻨﺖ ﺇﻻ ﺑﺸﺮﺍ ﺭﺳﻮﻻ‪ ،‬ﺃﻱ‪ :‬ﺇﻧﻜﻢ ﺗﺘﺨﲑﻭﻥ ﻋﻠﻲ‪،‬‬
‫ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﺃﻣﺮﻫﺎ ﺇﱃ ﺍﻟﺬﻱ ﺃﺭﺳﻠﲏ ﻓﻼ ﻭﺟﻪ ﻻﻗﺘﺮﺍﺣﻜﻢ ﻋﻠﻲ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﻗﺎﻝ﴾ ﺑﺎﻷﻟﻒ ﻋﻠﻰ ﻣﺎ ﰲ ﻣﺼﺎﺣﻒ ﺃﻫﻞ ﻣﻜﺔ‬
‫ﻭﺍﻟﺸﺎﻡ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‪﴿ :‬ﻗﻞ﴾ ﺑﻐﲑ ﺃﻟﻒ ﻋﻠﻰ ﻣﺎ ﰲ ﻣﺼﺎﺣﻔﻬﻢ‪ ،‬ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻧﻪ ﺃﻧـﺰﻟﻪ‬
‫ﻋﻠﻴﻪ ﻗﻞ ﻓﻘﺎﻝ‪ ،‬ﰒ ﺃﺧﺬ ﻋﻠﻴﻪ ﺟﱪﻳﻞ ﰲ ﻋﺮﺿﺔ ﺃﺧﺮﻯ ﻗﺎﻝ ﻓﻜﺎﻧﺎ ﲨﻴ ‪‬ﻌﺎ ﺻﺤﻴﺤﲔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺸﺮ‪‬ﺍ‬
‫ﷲ ‪‬ﺑ ‪‬‬
‫ﺚﺍُ‬
‫ﺱ ﺃﹶﻥ ﻳ‪ ‬ﺆ ِﻣﻨ‪‬ﻮﺍ ِﺇ ﹾﺫ ﺟ‪‬ﺎ َﺀﻫ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ ِﺇ ﱠﻻ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍ ﹶﺃ‪‬ﺑ ‪‬ﻌ ﹶ‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﲔ ﻟﹶﻨـﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ‪‬ﻣ ‪‬ﻦ‬
‫ﺽ ﻣ‪‬ﻼِﺋ ﹶﻜﺔﹲ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻮ ﹶﻥ ﻣ‪ ‬ﹾﻄ ‪‬ﻤِﺌ‪‬ﻨ ‪‬‬
‫ﻗﹸﻞ ﱠﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫‪Ò‬‬ ‫‪‬ﺭﺳ‪‬ﻮ ﹰﻻ‬
‫ﷲ ‪‬ﺷﻬِﻴﺪ‪‬ﺍ ‪‬ﺑ ‪‬ﻴﻨِﻲ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻜﹸ ‪‬ﻢ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ِﺑ ِﻌﺒ‪‬ﺎ ِﺩ ِﻩ ‪‬ﺧِﺒﲑ‪‬ﺍ‬
‫ﹸﻗ ﹾﻞ ﹶﻛﻔﹶﻰ ﺑِﺎ ِ‬ ‫‪Ò‬‬ ‫ﺴﻤ‪‬ﺎ ِﺀ ‪‬ﻣ ﹶﻠﻜﹰﺎ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ‬
‫ﺍﻟ ‪‬‬
‫ﺠ ‪‬ﺪ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ‬
‫ﻀ ِﻠ ﹾﻞ ﹶﻓﻠﹶﻦ ‪‬ﺗ ِ‬
‫ﷲ ﹶﻓﻬ‪ ‬ﻮ ﺍﹾﻟﻤ‪ ‬ﻬ‪‬ﺘ ِﺪ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻬ ِﺪ ﺍ ُ‬ ‫‪Ò‬‬ ‫ﺼﲑ‪‬ﺍ‬
‫‪‬ﺑ ِ‬
‫ﺻﻤ‪‬ﺎ ‪‬ﻣ ﹾﺄﻭ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬ﻬ‪‬ﻨﻢ‪ ‬ﹸﻛ ﱠﻠﻤ‪‬ﺎ‬
‫ﺤﺸ‪‬ﺮ‪‬ﻫ‪ ‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ ‪‬ﻋ ‪‬ﻤﻴ‪‬ﺎ ‪‬ﻭ‪‬ﺑ ﹾﻜﻤ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﺟﺰ‪‬ﺍ ‪‬ﺅﻫ‪‬ﻢ ِﺑﹶﺄ‪‬ﻧﻬ‪ ‬ﻢ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺑِﺂﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ‪‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﺃِﺋﺬﹶﺍ ﹸﻛﻨ‪‬ﺎ ِﻋﻈﹶﺎﻣ‪‬ﺎ‬
‫ﹶﺫِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﺖ ِﺯ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺳ ِﻌﲑ‪‬ﺍ‬
‫‪‬ﺧ‪‬ﺒ ‪‬‬
‫‪‬ﻭﺭ‪‬ﻓﹶﺎﺗ‪‬ﺎ ﹶﺃِﺋﻨ‪‬ﺎ ﹶﻟ ‪‬ﻤ ‪‬ﺒﻌ‪‬ﻮﺛﹸﻮ ﹶﻥ ‪‬ﺧ ﹾﻠﻘﹰﺎ ‪‬ﺟﺪِﻳﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٩٨-٩٤ :‬‬
‫ﻣﻮﺿﻊ )ﺃﻥ( ﺍﻷﻭﱃ ﻧﺼﺐ‪ ،‬ﻭﻣﻮﺿﻊ )ﺃﻥ( ﺍﻟﺜﺎﻧﻴﺔ ﺭﻓﻊ‪ ،‬ﺍﳌﻌﲎ ﻣﺎ ﻣﻨﻌﻬﻢ ﻣﻦ‬
‫‪١٨٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﲔ﴾‬
‫﴿ﻣ‪ ‬ﹾﻄ ‪‬ﻤِﺌ‪‬ﻨ ‪‬‬
‫ﺍﻹﳝﺎﻥ ﺇﻻ ﻗﻮﳍﻢ ﺃﺑﻌﺚ ﺍﷲ ﺑﺸﺮﺍ ﺭﺳﻮﻻ‪ ،‬ﻭﺍﳍﺪﻯ‪ ،‬ﺍﻟﺮﺷﺪ ﺍﻟﺬﻱ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺃﻱ‪ :‬ﻗﺎﻃﻨﲔ ﻓﻴﻬﺎ‪ ،‬ﻟﻨـﺰﻟﻨﺎ ﻋﻠﻴﻬﻢ ﻣﻠ ﹰﻜﺎ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﳌﺮﺳﻞ ﺇﻟﻴﻬﻢ ﻣﻦ ﺟﻨﺴﻬﻢ‪ ،‬ﻭﻧﺼﺐ‬
‫)ﺷﻬﻴﺪﺍ( ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﺃﻱ‪ :‬ﻛﻔﻰ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻛﻔﻰ ﺑﺎﷲ ﰲ‬
‫ﺣﺎﻝ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﳓﺸﺮﻫﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﻭﺟﻮﻫﻬﻢ‪ ،‬ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺭﺟﻼ ﻗﺎﻝ‪ :‬ﻳﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﻛﻴﻒ ﳛﺸﺮ ﺍﻟﻜﺎﻓﺮ ﻋﻠﻰ ﻭﺟﻬﻪ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﺃﻣﺸﺎﻩ ﻋﻠﻰ ﺭﺟﻠﻴﻪ ﻗﺎﺩﺭ‬
‫ﻋﻠﻰ ﺃﻥ ﳝﺸﻴﻪ ﻋﻠﻰ ﻭﺟﻬﻪ‪.‬‬
‫﴿ﻋﻤ‪‬ﻴﺎ ﻭﺑﻜ ‪‬ﻤﺎ ﻭﺻ ‪‬ﻤﺎ﴾ ﻗﻴﻞ‪ :‬ﺇ‪‬ﻢ ﳛﺸﺮﻭﻥ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﰒ ﳚﻌﻠﻮﻥ ﻳﺒﺼﺮﻭﻥ‬
‫ﻭﻳﻨﻄﻘﻮﻥ ﻭﻳﺴﻤﻌﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﻢ ﻋﻤﻲ ﻋﻤﺎ ﻳﺴﺮﻫﻢ‪ ،‬ﺑﻜﻢ ﻋﻦ ﺍﻟﺘﻜﻠﻢ ﲟﺎ ﻳﻨﻔﻌﻬﻢ‪ ،‬ﻭﺻﻢ‬
‫ﲑﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻧﺎ ‪‬ﺭﺍ ﺗﺴﻌﺮ‪ ،‬ﺫﻟﻚ ﺃﻱ‪ :‬ﺍﻟﻌﺬﺍﺏ‬ ‫ﻋﻤﺎ ﻳﻠﺬﻫﻢ‪ ،‬ﻭﺧﺒﺖ‪ ،‬ﺳﻜﻨﺖ‪﴿ ،‬ﺯﺩﻧﺎﻫﻢ ﺳﻌ ‪‬‬
‫ﺍﻟﺬﻱ ﺗﻘﺪﻡ ﺫﻛﺮﻩ ﻋﻘﺎ‪‬ﻢ ﺑﻜﻔﺮﻫﻢ ﺑﺎﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪﴿ :‬ﹶﺃِﺋﺬﹶﺍ ﻛﻨﺎ﴾ ﺍﻵﻳﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺨﻠﹸ ‪‬ﻖ‬
‫ﺽ ﻗﹶﺎ ِﺩﺭ‪ ‬ﻋﻠﹶﻰ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﷲ ﺍﱠﻟﺬِﻱ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍﻟ ‪‬‬
‫﴿ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ﹶﺃ ﱠﻥ ﺍ َ‬
‫ﻗﹸﻞ ﱠﻟ ‪‬ﻮ ﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ‬ ‫‪Ò‬‬ ‫ﺐ ﻓِﻴ ِﻪ ﹶﻓﹶﺄﺑ‪‬ﻰ ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ ِﺇ ﱠﻻ ﹸﻛﻔﹸﻮﺭ‪‬ﺍ‬
‫ﻼ ﱠﻻ ‪‬ﺭ‪‬ﻳ ‪‬‬
‫ِﻣ ﹾﺜ ﹶﻠﻬ‪ ‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟ ﹰ‬
‫ﹶﻗﺘ‪‬ﻮﺭ‪‬ﺍ﴾‬ ‫ﻕ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ‬
‫ﺸ‪‬ﻴ ﹶﺔ ﺍ ِﻹ‪‬ﻧﻔﹶﺎ ِ‬
‫ﺴ ﹾﻜ‪‬ﺘ ‪‬ﻢ ‪‬ﺧ ‪‬‬
‫‪‬ﺗ ‪‬ﻤ ِﻠﻜﹸﻮ ﹶﻥ ‪‬ﺧﺰ‪‬ﺍِﺋ ‪‬ﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ِﺔ ‪‬ﺭﺑ‪‬ﻲ ِﺇﺫﹰﺍ ﻷ ‪‬ﻣ ‪‬‬
‫]ﺍﻵﻳﺎﺕ‪.[١٠٠-٩٩ :‬‬
‫ﺃﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺍﷲ ﻟﻪ ﻗﺪﺭﺓ ﻋﻠﻰ ﺃﻥ ﳜﻠﻖ ﻣﺜﻠﻬﻢ‪ ،‬ﻳﻌﲏ ﻋﺒﻴﺪﺍ ﻟﻪ ﻳﻮﺣﺪﻭﻧﻪ ﻭﻻ‬
‫ﻳﻌﺪﻟﻮﻥ ﺑﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﺟﻌﻞ ﳍﻢ ﺃﺟﻼ ﻗﻴﻞ‪ :‬ﺍﳌﻮﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭ﴿ﺍﻟﻈﺎﳌﻮﻥ﴾‪،‬‬
‫ﺍﳌﺸﺮﻛﻮﻥ‪ ،‬ﻭ﴿ﺧﺰﺍﺋﻦ ﺭﲪﺔ ﺭﰊ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﺮﺯﻕ ﺍﻟﺬﻱ ﻻ ﳝﻠﻜﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺧﺰﺍﺋﻦ ﺭﲪﺘﻪ ﻣﻘﺪﻭﺭﺍﺗﻪ‪ ،‬ﻷﻧﻪ ﻳﻘﺪﺭ ﻣﻦ ﺍﻟﻨﻌﻢ ﻋﻠﻰ ﻣﺎ ﻻ ‪‬ﺎﻳﺔ ﻟﻪ‪.‬‬
‫ﺇﺫﺍ ﻷﻣﺴﻜﺘﻢ ﺧﺸﻴﺔ ﺍﻟﻔﻘﺮ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﻧﻔﻖ ﺍﻟﺮﺟﻞ ﺇﻧﻔﺎﹰﻗﺎ ﺇﺫﺍ ﻗﻞ ﻣﺎﻟﻪ‪ ،‬ﻭﻋﻦ ﺃﰊ‬
‫ﻋﺒﺎﺱ‪ ،‬ﺍﻟﺬﻱ ﳛﺘﻤﻠﻪ ﺍﻟﻜﻼﻡ ﺇﳕﺎ ﻫﻮ ﺧﺸﻴﺔ ﺃﻥ ﻳﺴﺘﻐﺮ ﻋﻨﻜﻢ ﺍﻹﻧﻔﺎﻕ ﻭﳚﺤﻒ ﺑﻜﻢ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺘﻮ ‪‬ﺭﺍ‪ ،‬ﺃﻱ ﺍﻟﻜﺎﻓﺮ ﺿﻴ ﹰﻘﺎ ﲞﻴﻼ‪ ،‬ﻭﻳﺮﺗﻔﻊ )ﺃﻧﺘﻢ( ﺑﻔﻌﻞ ﻣﻀﻤﺮ‪ ،‬ﺗﻘﺪﻳﺮﻩ ﻟﻮ‬
‫ﲤﻠﻜﻮﻥ ﺃﻧﺘﻢ؛ ﻷﻥ )ﻟﻮ( ﺃﺣﻖ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﻣﺜﻠﻪ ﻣﻦ ﺍﻟﺸﻌﺮ ﻗﻮﻟﻪ‪:‬‬
‫ﻓﻠﻮ ﻏﲑ ﺃﺧﻮﺍﱄ ﺃﺭﺍﺩﻭﺍ ﻧﻘﻴﺼﱵ ﺟﻌﻠﺖ ﳍﻢ ﻓﻮﻕ ﺍﻟﻌﺮﺍﻧﲔ ﻣﻴﺴﻤﺎ‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٨٨‬‬
‫ﻳﺮﻳﺪ ﻓﻠﻮ ﺃﺭﺍﺩ ﻏﲑ ﺃﺧﻮﺍﱄ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺕ ﻓﹶﺎ ‪‬ﺳﹶﺄ ﹾﻝ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ِﺇ ﹾﺫ ﺟ‪‬ﺎ َﺀ ‪‬ﻫ ‪‬ﻢ ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﻟﻪ‪‬‬
‫ﺕ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ٍ‬
‫ﺴ ‪‬ﻊ ﺁﻳ‪‬ﺎ ٍ‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﺗ ‪‬‬
‫ﺖ ﻣ‪‬ﺎ ﺃﹶﻧـﺰ ﹶﻝ ‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ِﺇ ﱠﻻ‬
‫ﻗﹶﺎ ﹶﻝ ﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻠ ‪‬ﻤ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﺤ‪‬ﻮﺭ‪‬ﺍ‬
‫ﻚ ﻳ‪‬ﺎ ‪‬ﻣﻮﺳ‪‬ﻰ ‪‬ﻣ ‪‬‬
‫ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ِﺇﻧ‪‬ﻲ َﻷﻇﹸ‪‬ﻨ ‪‬‬
‫ﹶﻓﹶﺄﺭ‪‬ﺍ ‪‬ﺩ ﺃﹶﻥ‬ ‫‪Ò‬‬ ‫ﻚ ﻳ‪‬ﺎ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ‪‬ﻣ ﹾﺜﺒ‪‬ﻮﺭ‪‬ﺍ‬
‫ﺽ ‪‬ﺑﺼ‪‬ﺎِﺋ ‪‬ﺮ ‪‬ﻭِﺇﻧ‪‬ﻲ ﻷﻇﹸ‪‬ﻨ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺏ ﺍﻟ ‪‬‬
‫‪‬ﺭ ‪‬‬
‫‪‬ﻭ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻩ ِﻟ‪‬ﺒﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ‬ ‫‪Ò‬‬ ‫ﺽ ﹶﻓﹶﺄ ﹾﻏ ‪‬ﺮ ﹾﻗﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻣ ‪‬ﻌﻪ‪ ‬ﺟﻤِﻴﻌ‪‬ﺎ‬
‫ﺴ‪‬ﺘ ِﻔ ‪‬ﺰﻫ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍ َﻷ ‪‬ﺭ ِ‬
‫‪‬ﻳ ‪‬‬
‫ﺤ ‪‬ﻖ ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪‬‬
‫‪‬ﻭﺑِﺎﹾﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﺽ ﹶﻓِﺈﺫﹶﺍ ﺟ‪‬ﺎ َﺀ ‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﺑ ﹸﻜ ‪‬ﻢ ﹶﻟﻔِﻴﻔﹰﺎ‬
‫ﺍ ‪‬ﺳ ﹸﻜﻨ‪‬ﻮﺍ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺱ‬
‫ﺸﺮ‪‬ﺍ ‪‬ﻭ‪‬ﻧﺬِﻳﺮ‪‬ﺍ ‪ Ò‬ﻭ ﹸﻗﺮ‪‬ﺁﻧ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹾﻗﻨ‪‬ﺎ ‪‬ﻩ ِﻟ‪‬ﺘ ﹾﻘ ‪‬ﺮﹶﺃﻩ‪ ‬ﻋﻠﹶﻰ ﺍﻟﻨ‪‬ﺎ ِ‬
‫ﺤ ‪‬ﻖ ﻧـﺰ ﹶﻝ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ِﺇ ﱠﻻ ‪‬ﻣ‪‬ﺒ ‪‬‬
‫‪‬ﻭﺑِﺎﹾﻟ ‪‬‬
‫ﻼ﴾]ﺍﻵﻳﺎﺕ‪.[١٠٦-١٠١ :‬‬
‫ﺚ ﻭ‪‬ﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ ‬ﺗ‪‬ﻨـﺰﻳ ﹰ‬
‫‪‬ﻋﻠﹶﻰ ﻣ‪ ‬ﹾﻜ ٍ‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺗﺴﻊ ﺁﻳﺎﺕ ﻫﻲ‪ :‬ﺍﻟﻌﺼﺎ ﻭﺍﻟﻴﺪ ﻭﺍﳉﺮﺍﺩ ﻭﺍﻟﻘﻤﻞ ﻭﺍﻟﻀﻔﺎﺩﻉ ﻭﺍﻟﺪﻡ‬
‫ﻭﺍﳊﺠﺮ ﻭﺍﻟﺒﺤﺮ ﻭﺍﻟﻄﻮﺭ ﺍﻟﺬﻱ ﺷﻘﻪ ﻋﻠﻰ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺄﻧﻪ ﻇﻠﺔ‪.‬‬
‫ﻭﻋﻦ ﺍﳊﺴﻦ ﻫﻮ‪ :‬ﺍﻟﻄﻮﻓﺎﻥ ﻭﺍﳉﺮﺍﺩ ﻭﺍﻟﻘﻤﻞ ﻭﺍﻟﻀﻔﺎﺩﻉ ﻭﺍﻟﺪﻡ ﻭﺍﻟﺴﻨﻮﻥ ﻭﻧﻘﺺ‬
‫ﺍﻟﺜﻤﺮﺍﺕ‪ ،‬ﻭﻋﺼﺎﻩ ﻳﺪﻩ‪.‬‬
‫ﻭﺳﺄﻝ ﺑﻌﺾ ﺍﻟﻴﻬﻮﺩ ﺍﻟﻨﱯ ‪ ‬ﻋﻦ ﺫﻟﻚ ﻓﻘﺎﻝ‪)) :‬ﻻ ﺗﺸﺮﻛﻮﺍ ﺑﺎﷲ ﺷﻴﺌﺎ ﻭﻻ‬
‫ﺗﺴﺮﻓﻮﺍ ﻭﻻ ﺗﺰﻧﻮﺍ ﻭﻻ ﺗﻘﺘﻠﻮﺍ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺣﺮﻡ ﺍﷲ ﺇﻻ ﺑﺎﳊﻖ ﻭﻻ ﺗﺴﺤﺮﻭﺍ ﻭﻻ‬
‫ﺗﺄﻛﻠﻮﺍ ﺍﻟﺮﰉ‪ ،‬ﻭﻻ ﲤﺸﻮﺍ ﺑﱪﻱﺀ ﺇﱃ ﺫﻱ ﺳﻠﻄﺎﻥ‪ ،‬ﻭﻻ ﺗﻘﺬﻓﻮﺍ ﳏﺼﻨﺔ ﻭﻻ ﺗﻔﺮﻭﺍ ﻣﻦ‬
‫ﺍﻟﺰﺣﻒ‪ ،‬ﻭﺃﻧﺘﻢ ﻳﺎ ﻳﻬﻮﺩ ﻋﻠﻴﻜﻢ ﺧﺎﺻﺔ ﺃﻥ ﻻ ﺗﻌﺘﺪﻭﺍ ﰲ ﺍﻟﺴﺒﺖ((‪.‬‬
‫ﻭ﴿ﺑﻴﻨﺎﺕ﴾ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﺧﻔﺾ ﻋﻠﻰ ﺍﻟﻨﻌﺖ ﻵﻳﺎﺕ‪ ،‬ﻭﰲ ﻣﻮﺿﻊ‬
‫ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻨﻌﺖ ﻟﺘﺴﻊ‪.‬‬
‫﴿ﻓﺎﺳﺄﻝ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ﴾ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﺮﻳﺪ ﺍﳌﺆﻣﻨﲔ ﻣﺜﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ‬
‫ﻭﺃﺻﺤﺎﺑﻪ‪﴿ ،‬ﺇﺫ ﺟﺎﺀﻫﻢ﴾ ﺃﻱ‪ :‬ﺃﺗﺎﻫﻢ ﻣﻮﺳﻰ‪﴿ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻓﺮﻋﻮﻥ ﺇﱐ ﻷﻇﻨﻚ ﻳﺎ ﻣﻮﺳﻰ‬
‫ﻣﺴﺤﻮ ‪‬ﺭﺍ﴾ ﺃﻱ‪ :‬ﻗﺪ ﺳﺤﺮﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﲟﻌﲎ ﺳﺎﺣﺮ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ‪ :‬ﻣﺸﺌﻮﻡ ﰲ ﻣﻌﲎ‬
‫ﺷﺎﺋﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﺴﺤﻮﺭ ﳐﺪﻭﻉ ﻭﺑﺼﺎﺋﺮ ﺩﻻﺋﻞ ﻭﺍﺿﺤﺎﺕ‪ ،‬ﻭﺍﳌﺒﺜﻮﺭ ﺍﳌﻬﻠﻚ‪ ،‬ﻭﰲ ﺭﻭﺍﻳﺔ‬
‫‪١٨٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﺑﻦ ﺍﻟﻜﻠﱯ‪ :‬ﺃﱐ ﻷﻋﻠﻤﻚ ﻳﺎ ﻓﺮﻋﻮﻥ ﻣﻠﻌﻮﻧﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﳑﻨﻮﻋﺎ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﻌﺮﺏ‬
‫ﺗﻘﻮﻝ‪ :‬ﻣﺎ ﺛﱪﻙ ﻋﻦ ﻫﺬﺍ ﺃﻱ‪ :‬ﻣﺎ ﻣﻨﻌﻚ ﻣﻨﻪ ﻭﺻﺮﻓﻚ ﻋﻨﻪ‪.‬‬
‫ﺖ﴾ ﺑﻀﻢ ﺍﻟﺘﺎﺀ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺤﻬﺎ‪.‬‬ ‫ﻭﻗﺮﺃ ﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﻟﻘﺪ ﻋﻠﻤ ‪‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻀﻢ ﻓﺎﳌﻌﲎ ﺃﻧﻪ ﻗﺎﻝ ﺫﻟﻚ ﻣﻜﺬ‪‬ﺑﺎ ﻟﻔﺮﻋﻮﻥ‪ ،‬ﰲ ﻗﻮﻟﻪ‪﴿ :‬ﺇﱐ ﻷﻇﻨﻚ ﻳﺎ‬
‫ﻣﻮﺳﻰ ﻣﺴﺤﻮ ‪‬ﺭﺍ﴾ ﻓﻜﺄﻧﻪ ﻟﺴﺖ ﻛﻤﺎ ﻭﺻﻔﺖ ﺑﻞ ﺃﻧﺎ ﻋﺎﱂ ﺑﺄﻧﻪ ﱂ ﻳﻨـﺰﻝ ﻫﺆﻻﺀ ﺍﻵﻳﺎﺕ‬
‫ﺇﻻ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ‪ ،‬ﻓﻸﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻻ ﳛﺘﺞ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﻗﺪ ﻋﻠﻤﺖ ﺃﻧﺎ‬
‫ﻭﻫﻮ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺪﺍﻋﻲ‪ ،‬ﻭﺇﳕﺎ ﳛﺘﺞ ﺑﺄﻥ ﻳﻘﻮﻝ‪ :‬ﻗﺪ ﻋﻠﻤﺖ ﺻﺪﻗﻲ ﻭﺻﺤﺔ ﻧﺒﻮﰐ ﺇﺫ ﺃﺗﻴﺘﻚ‬
‫ﷲ‬‫ﲟﺎ ﻳﻌﺠﺰ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﻋﻨﻪ‪ ،‬ﻭﻳﺆﻳﺪﻩ ﺫﻟﻚ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﻗﹶﺪ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ﹶﺃﻧ‪‬ﻲ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ﺍ ِ‬
‫ِﺇﹶﻟ ‪‬ﻴ ﹸﻜ ‪‬ﻢ﴾)‪.(١‬‬
‫ﺤﺪ‪‬ﻭﺍ ِﺑﻬ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻴ ﹶﻘ‪‬ﻨ ‪‬ﺘﻬ‪‬ﺎ ﹶﺃ‪‬ﻧﻔﹸﺴ‪‬ﻬ‪ ‬ﻢ﴾)‪ (٢‬ﻓﺄﺭﺍﺩ ﺃﻥ ﻳﺴﺘﻔﺰﻫﻢ‪ ،‬ﺃﻱ‪ :‬ﺃﺭﺍﺩ‬
‫ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﻭ ‪‬ﺟ ‪‬‬
‫ﻓﺮﻋﻮﻥ ﺃﻥ ﻳﺴﺘﺨﻒ ﻣﻮﺳﻰ ﻭﻗﻮﻣﻪ ﻣﻦ ﺃﺭﺽ ﻣﺼﺮ ﺣﱴ ﳜﺮﺟﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺋﺰ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﺳﺘﻔﺰﺍﺯﻫﻢ ﻣﻦ ﺍﻷﺭﺽ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺍﺳﻜﻨﻮﺍ ﺍﻷﺭﺽ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﺃﺭﺽ ﺑﻴﺖ‬
‫ﺍﳌﻘﺪﺱ ﻭﻣﺎ ﺣﻮﳍﺎ‪.‬‬
‫ﻭ﴿ﻭﻋﺪ ﺍﻵﺧﺮﺓ﴾‪ ،‬ﻭﻋﺪ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻫﻲ ﺍﻟﻜﺮﺓ ﺍﻵﺧﺮﺓ‪ ،‬ﻭ﴿ﻟﻔﻴﻔﺎ﴾ ﺃﻱ‪ :‬ﲨﻴﻌﺎ‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻠﻔﻴﻒ ﺍﳉﻤﺎﻋﺎﺕ ﻣﻦ ﻗﺒﺎﺋﻞ ﺷﱴ‪ ،‬ﻭﻭﺣﺪ؛ ﻷﻧﻪ ﻣﺼﺪﺭ ﻣﻦ ﻟﻔﻔﺖ ﻟﻔﺎ ﻭﻟﻔﻴﻔﺎ‬
‫ﻭﻫﻮ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪﴿ ،‬ﻭﺑﺎﳊﻖ ﺃﻧـﺰﻟﻨﺎﻩ﴾ ﺃﻱ‪ :‬ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺑﺎﳊﻖ ﻧـﺰﻝ ﻋﻠﻴﻚ ﻳﺎ‬
‫ﳏﻤﺪ‪.‬‬
‫)ﺑﺎﳊﻖ( ﺍﻷﻭﱃ ﺣﺎﻝ ﻣﻘﺪﺭﺓ ﻣﻦ ﺍﳌﻀﻤﺮ ﰲ ﺃﻧـﺰﻟﻨﺎﻩ )ﺑﺎﳊﻖ( ﺍﻟﺜﺎﱐ ﺣﺎﻝ ﻣﻘﺪﻣﺔ‬
‫ﻣﻦ ﺍﳌﻀﻤﺮ ﰲ ﻧـﺰﻝ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺎﺀ ﰲ ﺍﻟﺜﺎﱐ ﻣﺘﻌﻠﻘﺔ ﺑﻨـﺰﻝ ﻋﻠﻰ ﺟﻬﺔ‬
‫ﺍﻟﺘﻌﺪﻱ ﻭﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﻣﺒﺸﺮﺍ ﺗﺒﺸﺮ ﺍﳌﺆﻣﻨﲔ ﺑﺎﳉﻨﺔ‪ ،‬ﻭﻧﺬﻳﺮﺍ ﻟﺘﻨﺬﺭ ﻣﻦ ﻋﺼﻰ ﺍﷲ‬
‫ﺑﺎﻟﻨﺎﺭ‪.‬‬
‫﴿ ‪‬ﻭ ﹸﻗﺮ‪‬ﺁﻧ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹾﻗﻨ‪‬ﺎ ‪‬ﻩ﴾ ﺃﻱ‪ :‬ﺣﻜﻤﻨﺎﻩ ﻭﻓﺼﻠﻨﺎﻩ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﴿ﻓِﻴﻬ‪‬ﺎ ﻳ‪ ‬ﹾﻔ ‪‬ﺮﻕ‪ ‬ﹸﻛ ﱡﻞ ﹶﺃ ‪‬ﻣ ٍﺮ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺼﻒ‪ :‬ﺁﻳﺔ‪.٥‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‪ :‬ﺁﻳﺔ‪.١٤‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٩٠‬‬
‫‪‬ﺣﻜِﻴ ٍﻢ﴾)‪ (١‬ﺃﻱ‪ :‬ﻳﻔﺼﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﻳﻨـﺰﻝ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﰒ ﳝﻜﺚ ﻣﺎ ﺷﺎﺀ ﺍﷲ‪ ،‬ﰒ‬
‫ﻳﻨـﺰﻝ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻭﻧﺼﺐ ﻗﺮﺁﻧﺎ ﺑﻔﻌﻞ ﻣﻀﻤﺮ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻭﻓﺮﻗﻨﺎ ﻗﺮﺁﻧﺎ ﻓﺮﻗﻨﺎﻩ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻣﻌﻄﻮﹰﻓﺎ ﻋﻠﻰ ﻣﺒﺸ ‪‬ﺮﺍ ﻭﻧﺬﻳ ‪‬ﺮﺍ ﻋﻠﻰ ﻣﻌﲎ ﻭﺻﺎﺣﺐ ﻗﺮﺁﻥ ﰒ ﺣﺬﻑ ﺍﳌﻀﺎﻑ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﻓﺮﻗﻨﺎﻩ ﻧﻌﺘﺎ ﻟﻠﻘﺮﺁﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻧﺼﺐ ﺍﻟﻘﺮﺁﻥ ﺑﺄﺭﺳﻠﻨﺎﻙ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺃﺭﺳﻠﻨﺎﻙ ﺇﻻ ﻣﺒﺸﺮﺍ ﻭﻧﺬﻳﺮﺍ ﻭﻗﺮﺁﻧﺎ‬
‫ﺃﻳﻀﺎ‪ :‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻭﺭﲪﺔ؛ ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺭﲪﺔ‪ ،‬ﻭﻣﻜﺚ‪ ،‬ﺗﺆﺩﻩ ﻭﺗﺜﺒﺖ‪﴿ ،‬ﻭﻧـﺰﻟﻨﺎﻩ‬
‫ﺗﻨـﺰﻳﻼ﴾ ﺃﻱ‪ :‬ﺷﻴﺌﺎ ﺑﻌﺪ ﺷﻲﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﺃﻧﻪ ﻣﻦ ﻋﻨﺪﻧﺎ ﻓﻬﻮ ﺣﻖ ﻛﻠﻪ ﻭﺻﻮﺍﺏ‪،‬‬
‫ﻭﳍﺬﺍ ﺃﻛﺪ ﺍﳌﺼﺪﺭ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫﴿ ﹸﻗ ﹾﻞ ﺁ ِﻣﻨ‪‬ﻮﺍ ِﺑ ِﻪ ﹶﺃ ‪‬ﻭ ﹶﻻ ﺗ‪ ‬ﺆ ِﻣﻨ‪‬ﻮﺍ ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻪ ِﺇﺫﹶﺍ ‪‬ﻳ ‪‬ﺘﻠﹶﻰ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫‪Ò‬‬ ‫‪‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺇِﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻟ ‪‬ﻤ ﹾﻔﻌ‪‬ﻮ ﹰﻻ‬ ‫‪Ò‬‬ ‫ﺠﺪ‪‬ﺍ‬
‫ﺨ ‪‬ﺮﻭ ﹶﻥ ﻟِﻸ ﹾﺫﻗﹶﺎ ِﻥ ‪‬ﺳ ‪‬‬
‫‪‬ﻳ ِ‬
‫ﺨﺮ‪‬ﻭ ﹶﻥ ﻟِﻸ ﹾﺫﻗﹶﺎ ِﻥ ‪‬ﻳ ‪‬ﺒﻜﹸﻮ ﹶﻥ ‪‬ﻭ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﺧﺸ‪‬ﻮﻋ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[١٠٩-١٠٧ :‬‬
‫‪‬ﻭ‪‬ﻳ ِ‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺃﻭﺗﻮﺍ ﺍﻟﻌﻠﻢ ﻣﻦ ﻗﺒﻠﻪ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﷲ ﻣﻦ ﺃﻫﻞ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﻏﲑﻫﻢ‪﴿ ،‬ﺇﺫﺍ ﻳﺘﻠﻰ ﻋﻠﻴﻬﻢ ﳜﺮﻭﻥ ﻟﻸﺫﻗﺎﻥ ﺳﺠ ‪‬ﺪﺍ﴾‪ ،‬ﻭﺍﺣﺪ ﺍﻷﺫﻗﺎﻥ ﺫﻗﻦ ﻭﻫﻮ‬
‫ﳎﻤﻊ ﺍﻟﻠﺤﻴﲔ‪ ،‬ﻭﻋﲎ ﺑﺎﻷﺫﻗﺎﻥ ﺍﻟﻮﺟﻮﻩ؛ ﻷﻥ ﺍﻟﺬﻱ ﳜﺮ ﻭﻫﻮ ﻗﺎﺋﻢ ﻟﻠﺴﺠﻮﺩ ﳜﺮ ﻟﻮﺟﻬﻪ‬
‫ﻭﺇﳕﺎ ﺫﻛﺮ ﺍﻟﺬﻗﻦ؛ ﻷﻧﻪ ﳌﺎ ﻳﺒﺘﺪﻱﺀ ﳜﺮ ﻓﺄﻗﺮﺏ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﻭﺟﻬﻪ ﺇﱃ ﺍﻷﺭﺽ ﺫﻗﻨﻪ‪،‬‬
‫ﻭﻧﺼﺐ )ﺳﺠ ‪‬ﺪﺍ( ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻭﻋﺪ ﺭﺑﻨﺎ ﳌﻔﻌﻮﻻ‪ ،‬ﺃﻱ ﻣﺎ ﻛﺎﻥ ﻭﻋﺪ ﺭﺑﻨﺎ ﺇﻻ‬
‫)‪(٢‬‬
‫ﻮ ِﻡ ﺍ ﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ﴾‬
‫ﺠ ‪‬ﻤ ‪‬ﻌ‪‬ﻨﻜﹸ ‪‬ﻢ ِﺇﻟﹶﻰ ‪‬ﻳ ‪‬‬
‫ﻣﻔﻌﻮﻻ‪ ،‬ﻭﺇﻥ ﻭﺍﻟﻼﻡ ﺩﺧﻠﺖ ﻟﻠﺘﺄﻛﻴﺪ‪ ،‬ﻳﺮﻳﺪ ﻗﻮﻟﻪ ﴿ﹶﻟ‪‬ﻴ ‪‬‬
‫ﻭﻗﻮﻟﻪ ﻳﺒﻜﻮﻥ ﺃﻱ‪ :‬ﺧﻮﻓﺎ ﻣﻦ ﺭ‪‬ﻢ‪ ،‬ﻭﻳﺰﻳﺪﻫﻢ ﺃﻱ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻭﺫﻛﺮ ﺍﷲ ﺧﺸﻮﻋﺎ‪ ،‬ﺃﻱ‪ :‬ﻟﲔ‬
‫ﻗﻠﺐ ﻭﺭﻃﻮﺑﺔ ﻋﲔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ‪ :‬ﺁﻳﺔ‪.٤‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺁﻳﺔ‪.١٢‬‬
‫‪١٩١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴﻨ‪‬ﻰ ‪‬ﻭ ﹶﻻ‬
‫ﺤ‪‬‬‫ﷲ ﹶﺃ ِﻭ ﺍ ‪‬ﺩ ‪‬ﻋﻮﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ ﹶﺃﻳ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮﺍ ﹶﻓ ﹶﻠﻪ‪ ‬ﺍ َﻷ ‪‬ﺳﻤ‪‬ﺎ َﺀ ﺍﹾﻟ ‪‬‬
‫﴿ﻗﹸ ِﻞ ﺍ ‪‬ﺩﻋ‪‬ﻮﺍ ﺍ َ‬
‫ﷲ ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬ﻢ‬
‫ﺤ ‪‬ﻤ ‪‬ﺪ ِ‬
‫ﻼ ‪ Ò‬ﻭﻗﹸ ِﻞ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﺳﺒِﻴ ﹰ‬
‫ﺖ ِﺑﻬ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﺑ‪‬ﺘ ِﻎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫ﻚ ‪‬ﻭ ﹶﻻ ‪‬ﺗﺨ‪‬ﺎ ِﻓ ‪‬‬
‫ﻼِﺗ ‪‬‬
‫ﺼﹶ‬‫ﺠ ‪‬ﻬ ‪‬ﺮ ِﺑ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﻚ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻜﹸﻦ ﱠﻟ ‪‬ﻪ ‪‬ﻭِﻟ ‪‬ﻲ ‪‬ﻣ ‪‬ﻦ ﺍﻟ ﱡﺬ ﱢﻝ ‪‬ﻭ ﹶﻛ‪‬ﺒ ‪‬ﺮﻩ‪‬‬
‫ﺨ ﹾﺬ ‪‬ﻭﹶﻟﺪ‪‬ﺍ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻜﹸﻦ ﱠﻟ ‪‬ﻪ ‪‬ﺷﺮِﻳﻚ‪ ‬ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ِ‬
‫‪‬ﻳ‪‬ﺘ ِ‬
‫‪‬ﺗ ﹾﻜِﺒﲑ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[١١١-١١٠ :‬‬
‫)ﻋﻦ( ﺍﺑﻦ ﻋﺒﺎﺱ ﲰﻊ ﺃﺑﻮ ﺟﻬﻞ ﺍﻟﻨﱯ ‪ ‬ﻳﻘﻮﻝ‪ :‬ﻳﺎﷲ ﻳﺎ ﺭﲪﻦ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻳﻨﻬﺎﻧﺎ‬
‫ﻱ ﺃﲰﺎﺀ ﺍﷲ ﺗﺪﻋﻮﺍ‬ ‫ﺃﻥ ﻧﻌﺒﺪ ﺇﳍﲔ ﻭﻫﻮ ﻳﺪﻋﻮ ﺇﳍﺎ ﺁﺧﺮ ﻓﺄﻧـﺰﻝ ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﺃ ‪‬‬
‫ﻓﻠﻪ ﺍﻷٍﲰﺎﺀ ﺍﳊﺴﲎ‪ ،‬ﻗﻴﻞ ﺍﻟﺘﺴﻤﻴﺎﺕ ﺍﳊﺴﺎﻥ ﻭﰲ )ﻣﺎ( ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃ‪‬ﺎ ﺻﻠﺔ‬
‫ﷲ﴾)‪ .(١‬ﻭﺍﻵﺧﺮ‪ :‬ﺃ‪‬ﺎ ﲟﻌﲎ‪ :‬ﺃﻱ ﻛﺮﺭﺕ ﳌﺎ ﺍﺧﺘﻠﻒ ﺍﻟﻠﻔﻈﺎﻥ‬
‫ﻛﻘﻮﻟﻪ‪ ﴿ :‬ﹶﻓِﺒﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ٍﺔ ‪‬ﻣ ‪‬ﻦ ﺍ ِ‬
‫ﺗﺄﻛﻴ ‪‬ﺪﺍ‪﴿ ،‬ﻭﻻ ﲡﻬﺮ ﺑﺼﻼﺗﻚ﴾ ﺃﻱ‪ :‬ﻻ ﺗﺮﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﻴﻬﺎ ﺭﺍﻓﻌﺎ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ‬
‫ﺍﳌﺸﺮﻛﲔ ﻛﺎﻧﻮﺍ ﻳﺆﺫﻭﻧﻪ ﺇﺫﺍ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﻻ ﲣﺎﻓﺖ ‪‬ﺎ ﺃﻱ‪ :‬ﻻ ﲣﻔﻬﺎ ﺇﺧﻔﺎﺀ ﻻ ﻳﺴﻤﻊ‬
‫ﻣﻦ ﺧﻠﻔﻚ‪ ،‬ﻭﺍﺑﺘﻎ ﺑﲔ ﺫﻟﻚ ﺳﺒﻴﻼ ﺃﻱ‪ :‬ﻃﺮﻳﻘﺎ ﻗﺼﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻧـﺰﻟﺖ ﰲ ﺍﻟﺪﻋﺎﺀ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻻ ﲡﻬﺮ ﺑﺼﻼﺗﻚ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﺑﺘﻎ ﺑﲔ ﺫﻟﻚ ﺳﺒﻴﻼ ﺑﺄﻥ ﲡﻬﺮ ﺑﺼﻼﺓ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﲣﺎﻓﺖ‬
‫ﻀ ‪‬ﺮ ‪‬ﻋﺎ‬
‫ﻚ ‪‬ﺗ ‪‬‬
‫ﺴ ‪‬‬
‫ﻚ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫ﺑﺼﻼﺓ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻭ‪‬ﺍ ﹾﺫﻛﹸﺮ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﻭﺧِﻴ ﹶﻔ ﹰﺔ﴾)‪ .(٢‬ﻭﻟﻴﺲ ﺑﲔ ﺍﻵﻳﺘﲔ ﺗﻨﺎﻑ ﻳﻮﺟﺐ ﺑﻐﲑﻩ‪ ،‬ﻭﻗﻞ ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﱂ ﻳﺘﺨﺬ ﻭﻟ ‪‬ﺪﺍ‬
‫ﻛﻤﺎ ﺍﺩﻋﺎﻩ ﺍﳌﺸﺮﻛﻮﻥ‪ ،‬ﻭﱂ ﳛﺘﺞ ﺃﻥ ﻳﻨﺘﺼﺮ ﺫﻟﻚ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻴﺎﺀﺍﺕ ﻓﻘﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺁﻳﺔ ‪.١٥٩‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ :‬ﺁﻳﺔ‪.٢٠٥‬‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫‪١٩٢‬‬
‫﴿ﺃﺧﺮﺗﲏ﴾)‪ (١‬ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﺩﻭﻥ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ ﻳﺎﺀ ﰲ‬
‫ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮ‪﴿ :‬ﺭﰊ ﺇﺫﺍ﴾ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ :‬ﺁﻳﺔ ‪.٦٢‬‬

‫‪١٩٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬

‫ﺭﻭﻱ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﻗﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻏﻔﺮ ﺍﷲ ﻟﻪ ‪‬ﺎ‬
‫ﺇﱃ ﺍﳉﻤﻌﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺃﻋﻄﻲ ﻧﻮﺭﺍ ﻳﺒﻠﻎ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻭﻗﻲ ﻓﺘﻨﺔ ﺍﻟﺪﺟﺎﻝ‪.‬‬
‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‬
‫ﺴ ِﻢ ﺍ ِ‬
‫ِﺑ ‪‬‬

‫ﺠﻌ‪‬ﻞ ﱠﻟ ‪‬ﻪ ِﻋ ‪‬ﻮﺟ‪‬ﺎ ‪ Ò‬ﹶﻗ‪‬ﻴﻤ‪‬ﺎ‬ ‫ﺏ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬‫ﷲ ﺍﱠﻟﺬِﻱ ﺃﹶﻧـﺰ ﹶﻝ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﺒ ِﺪ ِﻩ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِ‬ ‫﴿ﺍﹾﻟ ‪‬‬
‫ﺕ ﹶﺃ ﱠﻥ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺟﺮ‪‬ﺍ‬‫ﲔ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺸ ‪‬ﺮ ﺍﹾﻟﻤ‪ ‬ﺆ ِﻣِﻨ ‪‬‬
‫ﱢﻟﻴ‪ ‬ﻨ ِﺬ ‪‬ﺭ ‪‬ﺑ ﹾﺄﺳ‪‬ﺎ ‪‬ﺷﺪِﻳﺪ‪‬ﺍ ﻣ‪‬ﻦ ﱠﻟ ‪‬ﺪ‪‬ﻧ ‪‬ﻪ ‪‬ﻭﻳ‪‬ﺒ ‪‬‬
‫ﷲ ‪‬ﻭﹶﻟﺪ‪‬ﺍ ‪ Ò‬ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺑ ِﻪ ِﻣ ‪‬ﻦ ِﻋ ﹾﻠ ٍﻢ‬‫ﺨ ﹶﺬ ﺍ ُ‬‫ﲔ ِﻓﻴ ِﻪ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ‪ Ò‬ﻭﻳ‪ ‬ﻨ ِﺬ ‪‬ﺭ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻗﹶﺎﻟﹸﻮﺍ ﺍ‪‬ﺗ ‪‬‬ ‫ﺴﻨ‪‬ﺎ ‪ Ò‬ﻣ‪‬ﺎ ِﻛِﺜ ‪‬‬ ‫‪‬ﺣ ‪‬‬
‫ﻚ ﺑ‪‬ﺎ ِﺧﻊ‪‬‬ ‫ﺨﺮ‪‬ﺝ‪ِ ‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻓﻮ‪‬ﺍ ِﻫ ِﻬ ‪‬ﻢ ﺇِﻥ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺇ ﱠﻻ ﹶﻛ ِﺬﺑ‪‬ﺎ ‪ Ò‬ﹶﻓ ﹶﻠ ‪‬ﻌﱠﻠ ‪‬‬ ‫ﺕ ﹶﻛ ِﻠ ‪‬ﻤ ﹰﺔ ‪‬ﺗ ‪‬‬
‫‪‬ﻭ ﹶﻻ َﻵﺑ‪‬ﺎِﺋ ِﻬ ‪‬ﻢ ﹶﻛﺒ‪ ‬ﺮ ‪‬‬
‫ﺚ ﹶﺃ ‪‬ﺳﻔﹰﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٦-١ :‬‬ ‫ﺤﺪِﻳ ِ‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﺁﺛﹶﺎ ِﺭ ِﻫ ‪‬ﻢ ﺇِﻥ ﱠﻟ ‪‬ﻢ ﻳ‪ ‬ﺆ ِﻣﻨ‪‬ﻮﺍ ِﺑ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺴ ‪‬‬ ‫‪‬ﻧ ﹾﻔ ‪‬‬
‫﴿ﺍﳊﻤﺪ ﷲ﴾ ﺛﻨﺎﺀ ﻋﻠﻴﻪ ﻭﺷﻜ ‪‬ﺮﺍ ﻟﻨﻌﻤﻪ‪﴿ ،‬ﻭﱂ ﳚﻌﻞ ﻟﻪ ﻋﻮ ‪‬ﺟﺎ ﻗﻴ ‪‬ﻤﺎ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ‬
‫ﻋﺒﺎﺱ‪ :‬ﻣﻌﻨﺎﻩ ﺍﻟﺘﻘﻮﱘ ﺃﻱ‪ :‬ﺃﻧـﺰﻝ ﺍﷲ ﺍﻟﻜﺘﺎﺏ ﻗﻴﻤﺎ‪ ،‬ﻭﱂ ﳚﻌﻞ ﻟﻪ ﻋﻮﺟﺎ ﻳﻘﻮﻝ‪ :‬ﱂ ﳚﻌﻞ‬
‫ﺴﺎ‪﴿ ،‬ﻟﻴﻨﺬﺭ ﺑﺄ ‪‬ﺳﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻳﻴﺄﺱ‪ ،‬ﺃﻱ‪ :‬ﻋﺬﺍﺏ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﳌﻌﲎ ﻟﻴﻨﺬﺭﻛﻢ ﺑﺄﺳﺎ ﺇﻻ‬ ‫ﻟﻪ ﻣﻠﺘﺒ ‪‬‬
‫ﺃﻧﻪ ﺣﺬﻑ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﳜﻮﻑ ﺃﻭﻟﻴﺎﺀﻩ‪ ،‬ﺃﻱ‪ :‬ﳜﻮﻓﻜﻢ ﺃﻭﻟﻴﺎﺀﻩ‪.‬‬
‫﴿ﻣﻦ ﻟﺪﻧﻪ﴾ ﺃﻱ‪ :‬ﻗﺒﻠﻪ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﺑﻜﺮ ﻣﻦ‪﴿ :‬ﻟﺪﻬﻧﻲ﴾ ﺑﺎﻹﺷﺎﺭﺓ ﺇﱃ ﺿﻤﺔ ﺍﻟﺪﺍﻝ‬
‫ﻭﻛﺴﺮ ﺍﻟﻨﻮﻥ ﻭﺍﳍﺎﺀ‪ ،‬ﻭﺇﳊﺎﻕ ﺍﳍﺎﺀ ﻳﺎﺀ‪.‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻢ ﺍﻟﺪﺍﻝ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﺿﻢ ﺍﳍﺎﺀ‪.‬‬
‫ﻭﺃﺻﻞ ﻟﺪﻥ ﺍﻹﺳﻜﺎﻥ؛ ﻷﻧﻪ ﺍﺳﻢ ﻏﲑ ﻣﺘﻤﻜﻦ‪ ،‬ﻓﺄﺳﻜﻨﻮﺍ ﺍﻟﻨﻮﻥ ﻭﺿﻤﻮﺍ ﺍﳍﺎﺀ ﻣﺜﻞ‬
‫ﻣﻨﻪ ﻭﺃﺧﻮﺍ‪‬ﺎ‪ .‬ﻭﻣﻦ ﺃﺳﻜﻦ ﺍﻟﺪﺍﻝ ﻓﻺﻳﺜﺎﺭ ﺍﻟﺘﺨﻔﻴﻒ‪ ،‬ﻛﻤﺎ ﻳﻘﺎﻝ ﰲ ﻋﻀﺪ ﻋﻀﺪ‪ ،‬ﻓﻠﻤﺎ‬
‫ﺃﺳﻜﻦ ﺍﻟﺪﺍﻝ ﺍﻟﺘﻘﻰ ﺳﺎﻛﻨﺎﻥ ﻓﻜﺴﺮ ﻟﺬﻟﻚ ﺍﻟﻨﻮﻥ ﻭﻛﺴﺮ ﺍﳍﺎﺀ ﻭﺃﳊﻘﻬﺎ ﺍﻟﻴﺎﺀ‪ ،‬ﻣﺜﻞ ‪‬ﻲ‬
‫ﻭﺃﺧﻮﺍ‪‬ﺎ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﺃﻥ ﳍﻢ﴾‪ :‬ﺃﻱ‪ :‬ﺑﺄﻥ ﳍﻢ‪ ،‬ﻭﻧﺼﺐ )ﻣﺎﻛﺜﲔ( ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻭﺃﺑﺪﺍ ﻋﻠﻰ‬
‫ﻇﺮﻑ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﺍﲣﺬ ﺍﷲ ﻭﻟﺪﺍ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻢ ﺯﻋﻤﻮﺍ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺑﻨﺎﺕ ﺍﷲ ﻣﻦ ﻗﺮﻳﺶ‪،‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪١٩٤‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﻨﺼﺎﺭﻯ ﺍﻟﺬﻳﻦ ﻗﺎﻟﻮﺍ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻣﺎ ﳍﻢ ﺑﻪ ﻣﻦ ﻋﻠﻢ ﻭﻻ ﻵﺑﺎﺋﻬﻢ ﺃﻱ‪:‬‬
‫ﺃﺳﻼﻓﻬﻢ ﻣﻦ ﺁﺑﺎﺋﻬﻢ ﻭﺁﺑﺎﺀ ﺁﺑﺎﺋﻬﻢ‪.‬‬
‫﴿ﻛﱪﺕ ﻛﻠﻤﺔ ﲣﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻫﻬﻢ﴾‪ ،‬ﺃﻱ‪ :‬ﺗﻨﻄﻖ ‪‬ﺎ ﺃﻟﺴﻨﺘﻬﻢ‪﴿ ،‬ﺇﻥ ﻳﻘﻮﻟﻮﻥ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﺎ‬
‫ﻳﻘﻮﻟﻮﻥ ﺇﻻ ﻛﺬﺑﺎ‪ ،‬ﺇﻥ ﲟﻌﲎ )ﻣﺎ(‪ ،‬ﻭ)ﻛﺬ‪‬ﺑﺎ( ﻧﺼﺐ ﺑﺎﻟﻘﻮﻝ‪ ،‬ﻭﻧﺼﺐ )ﻛﻠﻤﺔ( ﻋﻠﻰ‬
‫ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻛﱪﺕ ﻣﻘﺎﻟﺘﻬﻢ ﺍﲣﺬ ﺍﷲ ﻭﻟﺪﺍ ﻛﻠﻤﺔ‪.‬‬
‫ﻭﻣﻦ ﺭﻓﻊ )ﻛﻠﻤﺔ( ﺟﻌﻞ )ﻛﱪﺕ( ﲟﻌﲎ ﻋﻈﻤﺖ‪ ،‬ﻭﱂ ﻳﻀﻤﺮ ﻓﻴﻪ ﺷﻴﺌﺎ‪ ،‬ﻓﺎﺭﺗﻔﻌﺖ‬
‫ﺍﻟﻜﻠﻤﺔ ﺑﻔﻌﻠﻬﺎ ﻭﲣﺮﺝ ﻧﻌﺘﺎ ﻟﻠﻜﻠﻤﺔ‪.‬‬
‫ﻭﺫﻛﺮ ﺃﺑﻮ ﺍﻟﻌﻼ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺘﻨﻮﺧﻲ ﻓﻴﻤﺎ ﻗﺮﺃﺗﻪ ﻋﻠﻴﻪ ﺃﻥ )ﻛﻠﻤﺔ( ﻧﺼﺒﻬﺎ‬
‫ﻋﻠﻰ ﺍﻟﺘﻌﺠﺐ‪ ،‬ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻣﺎ ﺃﻛﱪﻫﺎ ﻛﻠﻤﺔ‪.‬‬
‫ﻓﻠﻤﺎ ﻋﺮﺿﺖ ﻣﺎ ﺫﻛﺮﻩ ﻋﻠﻰ ﺍﺑﻦ ﺑﺮﻫﺎﻥ ﺍﺳﺘﺤﺴﻨﻪ ﻭﻗﺎﻝ‪ :‬ﻣﻌﻨﺎﻩ ﺍﻟﺘﻌﺠﺐ ﻭﻳﻘﺎﻝ‪:‬‬
‫ﺫﻛﺮ ﺍﻵﺑﺎﺀ؛ ﻷ‪‬ﻢ ﻗﻠﺪﻭﻫﻢ ﺫﻟﻚ‪ ،‬ﻭﺫﻛﺮ ﺍﻷﻓﻮﺍﻩ؛ ﻷﻥ ﺍﻷﻓﻮﺍﻩ ﻭﺍﻷﻟﺴﻨﺔ ﺍﻟﱵ ﺧﻠﻘﻬﺎ ﺍﷲ‬
‫ﻭﺃﻗﺪﺭﻫﺎ ﻋﻠﻰ ﺍﻟﻨﻄﻖ ﺍﺳﺘﻌﻤﻠﻮﻫﺎ ﰲ ﺍﻟﻜﻔﺮ‪ ،‬ﻗﻮﻟﻪ‪﴿ :‬ﺑﺎﺧﻊ ﻧﻔﺴﻚ﴾‪ ،‬ﺃﻱ‪ :‬ﻗﺎﺗﻞ ﻧﻔﺴﻚ‬
‫ﻋﻠﻰ ﺁﺛﺎﺭﻫﻢ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﺇﻥ ﱂ ﻳﺆﻣﻨﻮﺍ ‪‬ﺬﺍ ﺍﳊﺪﻳﺚ‪ ،‬ﺃﻱ ﺍﻟﻘﺮﺁﻥ ﺃﺳﻔﺎ‪ ،‬ﻋﻦ‬
‫ﳎﺎﻫﺪ‪ :‬ﺣﺰﻧﺎ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻏﻀﺒﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺰﻋﺎ‪ ،‬ﻭﻫﻮ ﻧﺼﺐ؛ ﻷﻧﻪ ﻣﺼﺪﺭ ﰲ ﻣﻮﺿﻊ‬
‫ﺍﳊﺎﻝ ﻭﻛﺴﺮﺕ )ﺇﻥ(؛ ﻷ‪‬ﺎ ﰲ ﻣﻌﲎ ﺍﳉﺰﺍﺀ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭِﺇﻧ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﻼ‬
‫ﺴﻦ‪ ‬ﻋ ‪‬ﻤ ﹰ‬
‫ﺽ ﺯِﻳ‪‬ﻨ ﹰﺔ ﱠﻟﻬ‪‬ﺎ ِﻟ‪‬ﻨ ‪‬ﺒﻠﹸ ‪‬ﻮﻫ‪ ‬ﻢ ﹶﺃ‪‬ﻳﻬ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫﴿ِﺇﻧ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﻣ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻒ ﻭ‪‬ﺍﻟ ‪‬ﺮﻗِﻴ ِﻢ ﻛﹶﺎﻧ‪‬ﻮﺍ‬
‫ﺏ ﺍﹾﻟ ﹶﻜ ‪‬ﻬ ِ‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﺖ ﹶﺃ ﱠﻥ ﹶﺃ ‪‬‬
‫ﺴ ‪‬ﺒ ‪‬‬
‫ﺻﻌِﻴﺪ‪‬ﺍ ‪‬ﺟ ‪‬ﺮﺯ‪‬ﺍ ‪ Ò‬ﹶﺃ ‪‬ﻡ ‪‬ﺣ ِ‬
‫ﹶﻟﺠ‪‬ﺎ ِﻋﻠﹸﻮ ﹶﻥ ﻣ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ‬
‫ﻒ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺁِﺗﻨ‪‬ﺎ ﻣِﻦ ﱠﻟﺪ‪‬ﻧ ‪‬‬
‫ِﺇ ﹾﺫ ﹶﺃﻭ‪‬ﻯ ﺍﹾﻟ ِﻔ ‪‬ﺘ‪‬ﻴﺔﹸ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻜ ‪‬ﻬ ِ‬ ‫‪Ò‬‬ ‫ﺠﺒ‪‬ﺎ‬
‫ِﻣ ‪‬ﻦ ﺁﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ‪‬ﻋ ‪‬‬
‫ﲔ ‪‬ﻋ ‪‬ﺪﺩ‪‬ﺍ ﹸﺛ ‪‬ﻢ‬
‫ﻒ ِﺳِﻨ ‪‬‬
‫ﻀ ‪‬ﺮ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺁﺫﹶﺍِﻧ ِﻬ ‪‬ﻢ ﻓِﻲ ﺍﹾﻟ ﹶﻜ ‪‬ﻬ ِ‬
‫ﹶﻓ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻭ ‪‬ﻫ‪‬ﻴ ﹾﺊ ﹶﻟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮﻧ‪‬ﺎ ‪‬ﺭ ‪‬ﺷﺪ‪‬ﺍ‬
‫ﳊ ‪‬ﺰ‪‬ﺑ ‪‬ﻴ ِﻦ ﹶﺃ ‪‬ﺣﺼ‪‬ﻰ ِﻟﻤ‪‬ﺎ ﹶﻟِﺒﺜﹸﻮﺍ ﹶﺃ ‪‬ﻣﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[١٢-٧ :‬‬
‫ﻱﺍ ِ‬
‫‪‬ﺑ ‪‬ﻌ ﹾﺜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﻟ‪‬ﻨ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﹶﺃ ‪‬‬
‫﴿ﺯﻳﻨﺔ﴾ ﺃﻱ‪ :‬ﲨﺎﻻ ﳍﺎ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺯﻳﻨﺘﻬﺎ ﺑﺎﻷﺷﺠﺎﺭ ﻭﺍﻟﺜﻤﺎﺭ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺳﺎﺋﺮ ﻣﺎ‬
‫ﻳﻨﺘﻔﻊ ﺑﻪ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭ)ﺃﻳﻬﻢ( ﻣﺮﻓﻮﻉ ﺑﺎﻻﺑﺘﺪﺍﺀ؛ ﻷﻥ ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻟﻨﺨﺘﱪ ﺃﻫﺬﺍ ﺃﺣﺴﻦ‬
‫‪١٩٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻋﻤﻼ ﺃﻡ ﻫﺬﺍ؟‬
‫﴿ﻭﺇﻧﺎ ﳉﺎﻋﻠﻮﻥ﴾ ﻳﻌﲏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺍﻟﺼﻌﻴﺪ ﻭﺍﻟﺘﺮﺍﺏ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻭﺟﻪ ﺍﻷﺭﺽ‬
‫ﻭﺍﳉﺮﺯ ﺍﻷﺭﺽ ﺍﻟﱵ ﻻ ﺗﻨﺒﺖ ﺷﻴﺌﺎ‪.‬‬
‫﴿ﺃﻡ ﺣﺴﺒﺖ﴾ ﺃﻱ‪ :‬ﻗﻞ ﺃﺣﺴﺒﺖ ﺃﻥ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ‪ ،‬ﻭﻫﻮ ﻏﺎﺭ ﺍﳉﺒﻞ ﺍﻟﺬﻱ‬
‫ﺃﻭﻯ ﺇﻟﻴﻪ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﻗﺺ ﺍﷲ ﻧﺒﺄﻫﻢ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪.‬‬
‫﴿ﻭﺍﻟﺮﻗﻴﻢ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﻟﻮﺡ ﺭﺻﺎﺹ ﻋﻠﻰ ﺑﺎﺏ ﻛﻬﻔﻬﻢ‪ ،‬ﻭﻫﻮ ﻓﻌﻴﻞ ﲟﻌﲎ ﻣﻔﻌﻮﻝ‬
‫ﻭﻣﻨﻪ ﺭﻗﻤﺖ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺇﺫﺍ ﻛﺘﺒﺘﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺮﻗﻴﻢ ﺍﻟﻮﺍﺩﻱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﺳﻢ ﺍﻟﻘﺮﻳﺔ ﺍﻟﱵ ﻛﺎﻧﻮﺍ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳉﺒﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﺍﻟﻜﻬﻒ‪.‬‬
‫ﻛﺎﻧﻮﺍ ﻣﻦ ﺁﻳﺎﺗﻨﺎ ﻋﺠﺒﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻳﺮﺩ ﻣﻦ ﺁﻳﺎﰐ ﻣﺎ ﻫﻮ ﺃﻋﺠﺐ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺍﳌﻌﲎ ﺃﻋﻠﻢ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻣﻦ ﺁﻳﺎﺗﻨﺎ ﻋﺠﺒﺎ‪ ،‬ﺇﺫ ﺃﻭﻯ ﺍﻟﻔﺘﻴﺔ ﺇﱃ ﺍﻟﻜﻬﻒ‪.‬‬
‫ﻭﺭﲪﺔ ﻭﻣﻐﻔﺮﺓ ﻭﺭﺯﻗﺎ‪ ،‬ﻭﺭﺷﺪﺍ ﺃﻱ‪ :‬ﺃﺭﺷﺪﻧﺎ ﺇﱃ ﻣﺎ ﻳﻘﺮﺏ ﻣﻨﻚ ﻭﻳﺰﻟﻒ ﻋﻨﺪﻙ‪،‬‬
‫ﻓﻀﺮﺑﻨﺎ ﻋﻠﻰ ﺁﺫﺍ‪‬ﻢ ﺃﻱ‪ :‬ﺃﳕﻨﺎﻫﻢ ﻭﻣﻨﻌﻨﺎﻫﻢ ﺍﻟﺴﻤﻊ ﰲ ﺍﻟﻜﻬﻒ‪ ،‬ﻭﻧﺼﺐ )ﺳﻨﲔ( ﻋﻠﻰ‬
‫ﺍﻟﻈﺮﻑ‪ ،‬ﻭ)ﻋﺪﺩﺍ( ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﺍﳌﻌﲎ ﻳﻌﺪﺩ ﻋﺪﺩﺍ‪.‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻧﻌﺘﺎ ﻟﻠﺴﻨﲔ‪ ،‬ﻭﺍﳌﻌﲎ ﺳﻨﲔ ﺫﺍﺕ ﻋﺪﺩ‪.‬‬
‫﴿ﺑﻌﺜﺎﻬﻧﻢ ﻟﻨﻌﻠﻢ﴾ ﺃﻱ‪ :‬ﻣﻦ ﻗﻮﻣﻬﻢ‪ ،‬ﻟﻨﻌﻠﻢ ﺃﻱ ﺍﳊﺰﺑﲔ؟ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻌﲏ‬
‫ﻃﺎﺋﻔﺘﲔ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﺩﻫﺮ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ‪ ،‬ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﻋﺪﺩﻫﻢ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﺍﺧﺘﻠﻒ ﺍﻟﻜﻔﺎﺭ ﻭﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ ﺣﺰﺑﺎﻥ ﻣﻦ ﻗﻮﻡ ﺍﻟﻔﺘﻴﺔ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﺍﳌﻠﻮﻙ ﺍﻟﺬﻳﻦ ﺗﺪﺍﻭﻟﻮﺍ ﺍﳌﺪﻳﻨﺔ ﻣﻠ ﹰﻜﺎ ﺑﻌﺪ ﻣﻠﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻜﻬﻒ ﺣﺰﺏ ﻭﺍﳌﻠﻮﻙ ﺣﺰﺏ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﻣﺎ ﻟﻮﺍﺣﺪ ﻣﻦ ﺍﻟﻘﺮﻳﺘﲔ ‪‬ﻢ ﻋﻠﻢ‪ ،‬ﻻ ﳌﺆﻣﻨﻬﻢ‬
‫ﻭﻻ ﻟﻜﻔﺎﺭﻫﻢ‪ ،‬ﻭﺍﻷﻣﺪ ﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﰲ ﺃﺣﺼﻰ ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﻪ ﻓﻌﻞ ﻣﺎﺽ ﻭﺍﻧﺘﺼﺐ‬
‫)ﺃﻣ ‪‬ﺪﺍ( ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺑﻪ‪ ،‬ﺍﻟﺜﺎﱐ‪ :‬ﻭﻫﻮ ﺍﻷﺟﻮﺩ ﺃﻧﻪ ﺍﺳﻢ ﻋﻠﻰ ﺃﻓﻌﻞ ﻭﻳﻨﺼﺐ ﺃﻣﺪﺍ ﻋﻠﻰ‬
‫ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﰲ ﺍﻷﻣﺪ ﻟﺒﺜﻮﺍ ﺍﳌﻌﲎ‪ :‬ﺃﻱ ﺍﳊﺰﺑﲔ ﺃﺣﺼﻰ ﻟﻠﺒﺜﻬﻢ ﰲ‬
‫ﺍﻷﻣﺪ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪١٩٦‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪Ò‬‬ ‫ﺤ ‪‬ﻖ ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ِﻓ ‪‬ﺘ‪‬ﻴﺔﹲ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺑ ‪‬ﺮ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ ِﺯ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻫﺪ‪‬ﻯ‬
‫ﻚ ﻧ‪‬ﺒﹶﺄﻫ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬‬
‫ﺺ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺤﻦ‪ ‬ﻧ ﹸﻘ ‪‬‬
‫﴿‪‬ﻧ ‪‬‬
‫ﺽ ﻟﹶﻦ ‪‬ﻧ ‪‬ﺪﻋ‪ ‬ﻮ ﻣِﻦ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺏ ﺍﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺭ‪‬ﺑ ﹾﻄﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ِﺇ ﹾﺫ ﻗﹶﺎﻣ‪‬ﻮﺍ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺨﺬﹸﻭﺍ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﺁِﻟ ‪‬ﻬ ﹰﺔ ﱠﻟ ‪‬ﻮ ﹶﻻ ‪‬ﻳ ﹾﺄﺗ‪‬ﻮ ﹶﻥ‬
‫‪‬ﻫﺆ‪ ‬ﹶﻻ ِﺀ ﹶﻗ ‪‬ﻮ ‪‬ﻣﻨ‪‬ﺎ ﺍ‪‬ﺗ ‪‬‬ ‫‪Ò‬‬ ‫ﺩ‪‬ﻭِﻧ ِﻪ ِﺇﹶﻟﻬ‪‬ﺎ ﱠﻟ ﹶﻘ ‪‬ﺪ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ِﺇﺫﹰﺍ ‪‬ﺷ ﹶﻄﻄﹰﺎ‬
‫ﷲ ﹶﻛ ِﺬﺑ‪‬ﺎ ‪ Ò‬ﻭِﺇ ِﺫ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺰﹾﻟ‪‬ﺘﻤ‪‬ﻮ ‪‬ﻫ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ‬
‫ﺴ ﹾﻠﻄﹶﺎ ٍﻥ ‪‬ﺑ‪‬ﻴ ٍﻦ ﹶﻓ ‪‬ﻤ ‪‬ﻦ ﹶﺃ ﹾﻇ ﹶﻠﻢ‪ِ ‬ﻣ ‪‬ﻤ ِﻦ ﺍ ﹾﻓ‪‬ﺘﺮ‪‬ﻯ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ِﺑ ‪‬‬
‫ﺸ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﺭ‪‬ﺑﻜﹸﻢ ﻣ‪‬ﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘ ِﻪ ‪‬ﻭﻳ‪ ‬ﻬ‪‬ﻴ ﹾﺊ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ‬
‫ﻒ ‪‬ﻳ ‪‬ﻨ ‪‬‬
‫ﷲ ﹶﻓ ﹾﺄﻭ‪‬ﻭﺍ ِﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻜ ‪‬ﻬ ِ‬
‫‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ِﺇ ﱠﻻ ﺍ َ‬
‫ﹶﺃ ‪‬ﻣ ِﺮﻛﹸﻢ ‪‬ﻣ ‪‬ﺮ ﹶﻓﻘﹰﺎ﴾]ﺍﻵﻳﺎﺕ‪.[١٦-١٣ :‬‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﻧﺒﲔ ﻟﻚ ﺧﱪﻫﻢ‪ ،‬ﺑﺎﳊﻖ ﺃﻱ‪ :‬ﻋﻠﻰ ﻭﺟﻬﻪ ﻭﺻﺪﻗﻪ‪﴿ ،‬ﺇﻬﻧﻢ‬ ‫ﺺ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫﴿‪‬ﻧ ﹸﻘ ‪‬‬
‫ﻓﺘﻴﺔ ﺁﻣﻨﻮﺍ ﺑﺮ‪‬ﻢ﴾ ﺍﻵﻳﺔ‪﴿ ،‬ﺭﺑﻄﻨﺎ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ﴾‪ ،‬ﺃﳍﻤﻨﺎﻫﻢ ﺍﻟﺼﱪ ﻭﺛﺒﺘﻨﺎ ﻗﻠﻮ‪‬ﻢ ﺇﺫ ﻧﺎﻣﻮﺍ‪،‬‬
‫ﻳﻘﺎﻝ‪ :‬ﺇ‪‬ﻢ ﻛﺎﻧﻮﺍ ﰲ ﳑﻠﻜﺔ ﺭﺟﻞ ﻣﻦ ﺍﳉﺒﺎﺭﻳﻦ‪ ،‬ﻓﺠﻌﻞ ﻫﻮ ﻭﺍﻟﺬﻳﻦ ﰲ ﺑﻠﺪﻩ ﻳﻌﺒﺪﻭﻥ‬
‫ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻓﻠﻤﺎ ﺭﺃﻯ ﺍﻟﻔﺘﻴﺔ ﺫﻟﻚ ﺧﺮﺟﻮﺍ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﰒ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔ‪ ،‬ﻭﻋﻦ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻗﺎﻣﻮﺍ ﻣﻦ ﻧﻮﻣﻬﻢ ﻭﻗﻴﻞ‪ :‬ﻗﺎﻣﻮﺍ ﲝﻀﺮﺓ ﺍﳌﻠﻚ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺭﺑﻨﺎ ﺭﺏ ﺍﻟﺴﻤﻮﺍﺕ‬
‫ﻭﺍﻷﺭﺽ‪.‬‬
‫ﻭﺍﻟﺸﻄﻂ ﺍﻟﻐﻠﻮ ﰲ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺒﻄﻼﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺷﻂ ﻋﻠﻲ ﻓﻼﻥ ﺇﺫﺍ ﻏﻼ ﰲ ﺍﻟﻘﻮﻝ‬
‫ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﺍﳌﻌﲎ ﻟﻘﺪ ﻗﻠﻨﺎ ﺇﺫﺍ ﻗﻮﻝ ﺷﻄﻂ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻨﺼﺒﻪ ﺑﺎﻟﻘﻮﻝ‪،‬‬
‫﴿ﻫﺆﻻﺀ ﻗﻮﻣﻨﺎ ﺍﲣﺬﻭﺍ ﻣﻦ ﺩﻭﻧﻪ ﺁﳍﺔ﴾‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺇﺧﺒﺎﺭ ﻋﻠﻰ ﺟﻬﺔ ﺍﻹﻧﻜﺎﺭ‪﴿ .‬ﻟﻮﻻ﴾‬
‫ﺃﻱ‪ :‬ﻫﻼ ﻳﺄﺗﻮﻥ ﻋﻠﻰ ﻋﺒﺎﺩ‪‬ﻢ ﲝﺠﺔ ﻭﺍﺿﺤﺔ‪﴿ .‬ﻓﻤﻦ ﺃﻇﻠﻢ﴾ ﺃﻱ‪ :‬ﺃﻋﻈﻢ ﻇﻠﻤﺎ‪ ،‬ﳑﻦ ﺯﻋﻢ‬
‫ﺃﻥ ﻟﻪ ﺷﺮﻳﻜﺎ‪﴿ .‬ﻭﺇﺫ ﺍﻋﺘﺰﻟﺘﻤﻮﻫﻢ ﻭﻣﺎ ﻳﻌﺒﺪﻭﻥ ﺇﻻ ﺍﷲ﴾‪ ،‬ﺃﻱ‪ :‬ﻓﺎﺭﻗﺘﻢ ﻗﻮﻣﻜﻢ ﻭﻣﺎ‬
‫ﻳﻌﺒﺪﻭﻥ‪ ،‬ﻣﻮﺿﻊ )ﻣﺎ( ﻧﺼﺐ ﺃﻱ‪ :‬ﺍﻋﺘﺰﻟﺘﻢ ﻣﺎ ﻳﻌﺒﺪﻭﻥ ﺇﻻ ﻋﺒﺎﺩﺓ ﺍﷲ‪ ،‬ﻓﺈﻧﻜﻢ ﻟﺰﻣﺘﻤﻮﻫﺎ‪،‬‬
‫ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﻣﻦ ﻳﻌﺒﺪ ﺍﷲ ﻣﻊ ﻋﺒﺎﺩﺓ ﺍﻟﻮﺛﻦ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﺘﺼﻼ‪ ،‬ﻭﳚﻮﺯ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻌﻬﻢ ﺇﳕﺎ ﻳﻌﺒﺪﻭﻥ ﺍﻷﻭﺛﺎﻥ ﻓﻘﻂ ﻓﻴﻜﻮﻥ ﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻨﻘﻄ ‪‬ﻌﺎ‪.‬‬
‫ﻓﺄﻭﻭﺃ ﺇﱃ ﺍﻟﻜﻬﻒ‪ ،‬ﺃﻱ‪ :‬ﺍﺟﻌﻠﻮﺍ ﺍﻟﻜﻬﻒ ﻣﺄﻭﺍﻛﻢ ﻳﻨﺴﺊ ﻟﻜﻢ ﻣﻦ ﺭﺯﻗﻪ‪ ،‬ﻭﻳﺴﻬﻞ‬
‫ﻟﻜﻢ ﻣﻦ ﺃﻣﺮﻛﻢ ﻣﺎ ﻳﺮﺗﻔﻖ ﺑﻪ‪.‬‬
‫‪١٩٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﴿ ‪‬ﻣﺮ ِﻓ ﹰﻘﺎ﴾ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻭﻛﺴﺮ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻜﺴﺮ ﺍﳌﻴﻢ‬
‫ﻭﻓﺘﺢ ﺍﻟﻔﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻭﻛﺄﻥ ﺍﻟﺬﻱ ﻓﺘﺤﻮﺍ ﺍﳌﻴﻢ ﻭﻛﺴﺮﻭﺍ ﺍﻟﻔﺎﺀ ﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻔﺮﻗﻮﺍ ﺑﲔ‬
‫ﺍﳌﺮﻓﻖ ﰲ ﺍﻷﻣﺮ ﻭﺍﳌﺮﻓﻖ ﻣﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺃﻳﻀﺎ ﺗﻔﺘﺢ ﺍﳌﻴﻢ ﻓﻴﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ‪‬ﻭِﺇﺫﹶﺍ ﹶﻏ ‪‬ﺮﺑ‪‬ﺖ‬
‫ﺕ ﺍﹾﻟ‪‬ﻴ ِﻤ ِ‬
‫ﺲ ِﺇﺫﹶﺍ ﹶﻃ ﹶﻠﻌ‪‬ﺖ ‪‬ﺗﺰ‪‬ﺍ ‪‬ﻭﺭ‪ ‬ﻋ‪‬ﻦ ﹶﻛ ‪‬ﻬ ِﻔ ِﻬ ‪‬ﻢ ﺫﹶﺍ ‪‬‬
‫ﺸ ‪‬ﻤ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﺗﺮ‪‬ﻯ ﺍﻟ ‪‬‬
‫ﷲ ﹶﻓﻬ‪ ‬ﻮ‬
‫ﷲ ﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻬ ِﺪ ﺍ ُ‬
‫ﺕﺍِ‬
‫ﻚ ِﻣ ‪‬ﻦ ﺁﻳ‪‬ﺎ ِ‬
‫ﺠ ‪‬ﻮ ٍﺓ ‪‬ﻣ ‪‬ﻨ ‪‬ﻪ ﹶﺫِﻟ ‪‬‬
‫ﺸﻤ‪‬ﺎ ِﻝ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﹶﻓ ‪‬‬
‫ﺕ ﺍﻟ ‪‬‬
‫‪‬ﺗ ﹾﻘ ِﺮﺿ‪‬ﻬ‪ ‬ﻢ ﺫﹶﺍ ‪‬‬
‫ﺴﺒ‪‬ﻬ‪ ‬ﻢ ﹶﺃ‪‬ﻳﻘﹶﺎﻇﹰﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﺭﻗﹸﻮﺩ‪ ‬ﻭﻧ‪ ‬ﹶﻘ ﱢﻠﺒ‪‬ﻬ‪ ‬ﻢ‬
‫ﺤ‪‬‬
‫ﺠ ‪‬ﺪ ﹶﻟﻪ‪ ‬ﻭِﻟﻴ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ ِﺷﺪ‪‬ﺍ ‪ Ò‬ﻭ‪‬ﺗ ‪‬‬
‫ﻀ ِﻠ ﹾﻞ ﹶﻓﻠﹶﻦ ‪‬ﺗ ِ‬
‫ﺍﹾﻟﻤ‪ ‬ﻬ‪‬ﺘ ِﺪ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫ﺸﻤ‪‬ﺎ ِﻝ ‪‬ﻭ ﹶﻛ ﹾﻠﺒ‪‬ﻬ‪ ‬ﻢ ﺑ‪‬ﺎ ِﺳﻂﹲ ِﺫﺭ‪‬ﺍ ‪‬ﻋ ‪‬ﻴ ِﻪ ﺑِﺎﻟ ‪‬ﻮﺻِﻴ ِﺪ ﹶﻟ ِﻮ ﺍ ﱠﻃ ﹶﻠ ‪‬ﻌ ‪‬‬
‫ﺕ ﺍﻟ ‪‬‬
‫ﲔ ‪‬ﻭﺫﹶﺍ ‪‬‬
‫ﺕ ﺍﹾﻟ‪‬ﻴ ِﻤ ِ‬
‫ﺫﹶﺍ ‪‬‬
‫ﺖ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺭ‪ ‬ﻋ‪‬ﺒﺎ﴾]ﺍﻵﻳﺎﺕ‪.[١٨-١٧ :‬‬
‫ﺖ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ِﻓﺮ‪‬ﺍﺭ‪‬ﺍ ‪‬ﻭﹶﻟﻤ‪ِ ‬ﻠ ﹾﺌ ‪‬‬
‫ﹶﻟ ‪‬ﻮﱠﻟ ‪‬ﻴ ‪‬‬
‫ﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪ :‬ﺗ ‪‬ﺰﻭﺭ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺰﺍﻱ ﻭﺣﺬﻑ ﺍﻷﻟﻒ ﻭﺗﺸﺪﻳﺪ ﺍﻟﺮﺍﺀ‪ .‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺈﺛﺒﺎﺕ ﺍﻷﻟﻒ ﻭﲣﻔﻴﻒ ﺍﻟﺮﺍﺀ‪ ،‬ﺇﻻ ﺃﻥ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ ﳜﻔﻔﻮﻥ ﺍﻟﺰﺍﻱ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﻳﺸﺪﺩﻭ‪‬ﺎ ﻭﺍﳌﻌﲎ‬
‫ﻓﻴﻬﺎ ﻛﻠﻬﺎ ﻭﺍﺣﺪ‪ ،‬ﺃﻱ ﺗﻌﺪﻝ ﻭﲤﻴﻞ‪ .‬ﻓﻤﻦ ﻗﺮﺃ ﺑﻐﲑ ﺃﻟﻒ ﺟﻌﻠﻪ ﻣﻦ ﺍﻷﺯﻭﺭﺍﺭ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﻓﺎﺯﻭ ‪‬ﺭ ﻣﻦ ﻭﻗﻊ ﺍﻟﻘﻨﺎ ﺑﻠﺒﺎﻧﻪ‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻷﻟﻒ ﺟﻌﻠﻪ ﻣﻦ ﺍﻟﺘﺰﺍﻭﺭ‪ ،‬ﻳﻘﺎﻝ ﻫﻮ ﺃﺯﻭﺭ‪ ،‬ﻣﻦ ﻛﺬﺍ ﻭﻓﻴﻪ ﺯﻭﺭ‪،‬‬
‫ﻭﺍﻷﺻﻞ ﺗﺘﺰﺍﻭﺭ‪ ،‬ﻓﻤﻦ ﺧﻔﻒ ﻓﻌﻠﻰ ﺣﺬﻑ ﺍﻟﺘﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﻭﻣﻦ ﺷﺪﺩ ﻓﻌﻠﻰ ﺇﺩﻏﺎﻣﻬﺎ ﰲ‬
‫ﺍﻟﺰﺍﻱ‪ .‬ﻭﺗﻘﺮﺿﻬﻢ ﺃﻱ‪ :‬ﺗﻌﺪﻝ ﻋﻨﻬﻢ ﻭﺗﺘﺮﻛﻬﻢ‪ ،‬ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ‪:‬‬
‫ﴰﺎﻻ ﻭﻋﻦ ﺃﳝﺎﻬﻧﻦ ﺍﻟﻔﻮﺍﺭﺱ‬ ‫ﺇﱃ ﻇﻌﻦ ﻳﻘﺮﺿﻦ ﺃﺟﻮﺍﺯ ﻣﺸﺮﻑ‬
‫ﻭﺃﺻﻞ ﺍﻟﻘﺮﺽ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﺍﻟﻔﺠﻮﺓ ﺍﳌﺘﺴﻊ ﻣﻦ ﺍﻟﻜﻬﻒ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻛﺎﻥ ﻟﻠﻜﻬﻒ ﰲ‬
‫ﻣﻘﻨﺎﻩ ﻣﻦ ﺍﳉﺒﻞ ﻣﺴﺘﻘﺒﻼ ﺑﻨﺎﺕ ﻧﻌﺶ ﻓﻠﺬﻟﻚ ﱂ ﺗﻜﻦ ﺍﻟﺸﻤﺲ ﺗﺪﺧﻞ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺇﳕﺎ ﺟﻌﻞ ﻓﻴﻬﻢ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺍﻟﺸﻤﺲ ﻻ ﺗﻘﺮ‪‬ﻢ ﰲ ﻣﻄﻠﻌﻬﺎ ﻭﻻ‬
‫ﻋﻨﺪ ﻏﺮﻭ‪‬ﺎ ﻭﺩﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ‪ :‬ﺫﻟﻚ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ‪.‬‬
‫ﻭﺃﻳﻘﺎﻅ ﲨﻊ ﻳﻘﻆ ﻭﻳﻘﻈﺎﻥ‪ ،‬ﻋﻦ ﺍﻟﺴﺪﻱ‪ ،‬ﺗﺮﺍﻫﻢ ﻣﻔﺘﺤﺔ ﺃﻋﻴﻨﻬﻢ ﻓﺘﻈﻨﻬﻢ ﺃﻳﻘﺎﻇﺎ‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻟﻜﺜﺮﺓ ﺗﻘﻠﺒﻬﻢ ﺗﻈﻦ ﺃ‪‬ﻢ ﻏﲑ ﻧﻴﺎﻡ‪ ،‬ﻭﻫﻢ ﺭﻗﻮﺩ ﺃﻱ‪ :‬ﻧﻴﺎﻡ‪.‬‬
‫﴿ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻭﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ﴾‪ ،‬ﺍﻟﻈﺮﻓﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﻧﻘﻠﺒﻬﻢ ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻭﺫﺍﺕ‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪١٩٨‬‬
‫ﺍﻟﺸﻤﺎﻝ ﻟﺌﻼ ﺗﺄﻛﻞ ﺍﻷﺭﺽ ﳊﻮﻣﻬﻢ ﻭﻋﻈﺎﻣﻬﻢ‪.‬‬
‫﴿ﻭﻛﻠﺒﻬﻢ ﺑﺎﺳﻂ ﺫﺭﺍﻋﻴﻪ ﺑﺎﻟﻮﺻﻴﺪ﴾‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺇ‪‬ﻢ ﳌﺎ ﺧﺮﺟﻮﺍ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻣﺮﻭﺍ‬
‫ﺑﺼﺎﺣﺐ ﳍﻢ ﰲ ﺭﻭﻉ ﻓﺎﻧﻄﻠﻖ ﻣﻌﻬﻢ ﻭﻣﻌﻪ ﻛﻠﺐ‪ ،‬ﺣﱴ ﺃﻭﺍﻫﻢ ﺍﻟﻠﻴﻞ ﺇﱃ ﺍﻟﻜﻬﻒ‪.‬‬
‫ﻭﺍﻟﻮﺻﻴﺪ‪ ،‬ﺍﻟﻔﻨﺎﺀ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻋﺘﺒﺔ ﺍﻟﺒﺎﺏ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪ :‬ﻭﻫﺬﺍ ﺃﻋﺠﺐ ﺇﱄ؛ ﻷ‪‬ﻢ‬
‫ﻳﻘﻮﻟﻮﻥ ﺃﻭﺻﺪ ﺑﺎﺑﻚ ﺃﻱ‪ :‬ﺃﻏﻠﻘﻪ‪ ،‬ﻭﺃﺻﻠﻪ ﺃﻥ ﻳﻠﺼﻖ ﺍﻟﺒﺎﺏ ﺑﺎﻟﻌﺘﺒﺔ ﺇﺫﺍ ﺃﻏﻠﻘﺘﻪ‪ ،‬ﻭﺍﻟﻜﻬﻒ‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﺑﺎﺏ ﻭﻋﺘﺒﺔ ﻓﺈﳕﺎ ﺃﺭﺍﺩ ﺃﻥ ﺍﻟﻜﻠﺐ ﲟﻮﺿﻊ ﺍﻟﻌﺘﺒﺔ ﻣﻦ ﺍﻟﺒﻴﺖ‪ ،‬ﻓﺎﺳﺘﻌﲑ ﻋﻠﻰ‬
‫ﻣﺬﺍﻫﺐ ﺍﻟﻌﺮﺏ‪ .‬ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﻮﺻﻴﺪ ﺍﻟﺒﺎﺏ ﻧﻔﺴﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻋﻠ ‪‬ﻲ ﻭﻣﻌﺮﻭﰲ ‪‬ﺎ ﻏﲑ ﻣﻨﻜﺮ‬ ‫ﺑﺄﺭﺽ ﻓﻀﺎﺀ ﻻ ﻳﺸﺪ ﻭﺻﻴﺪﻫﺎ‬
‫ﻟﻮ ﺍﻃﻠﻌﺖ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻱ‪ :‬ﻟﻮ ﺃﺷﺮﻓﺖ ﻋﻠﻴﻬﻢ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ‪ ،‬ﻷﻋﺮﺿﺖ ﺑﻮﺟﻬﻚ‬
‫ﻋﻨﻬﻢ ﻓﺮﺍﺭﺍ‪ ،‬ﻭﳌﻠﺌﺖ ﻣﻨﻬﻢ ﺭﻋﺒﺎ‪.‬‬
‫ﻳﻘﺎﻝ‪ :‬ﻃﺎﻟﺖ ﺷﻌﻮﺭﻫﻢ ﻭﺃﻇﻔﺎﺭﻫﻢ ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺮﺍﺋﻲ ﻟﻮ ﺭﺁﻫﻢ ﳍﺮﺏ ﻣﻨﻬﻢ‬
‫ﻣﺬﻋﻮ ‪‬ﺭﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳌﺎ ﺃﻟﺒﺴﻬﻢ ﺍﷲ ﻣﻦ ﺍﳍﻴﺒﺔ ﻟﺌﻼ ﻳﺼﻞ ﺇﻟﻴﻬﻢ ﺃﺣﺪ‪ ،‬ﻭﻧﺼﺐ )ﻓﺮﺍ ‪‬ﺭﺍ( ﻋﻠﻰ‬
‫ﺍﳌﺼﺪﺭ؛ ﻷﻥ ﻣﻌﲎ ﻭﻟﻴﺖ ﻣﻨﻬﻢ‪ .‬ﻭﳚﻮﺯ ﻧﺼﺒﻪ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﺗﻨﺼﺐ )ﺭﻋﺒﺎ( ﻋﻠﻰ‬
‫ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻧﻘﻮﻝ‪ :‬ﺍﻣﺘﻼﺕ ﻓﺮﹰﻗﺎ ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﻔﺮﻳﻖ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ‪﴿ :‬ﻭﳌﻠﻴﺖ﴾ ﺑﺘﺸﺪﻳﺪ ﺍﻟﻼﻡ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺘﺨﻔﻴﻔﻬﺎ ﻭﺍﻷﻣﺮ‬
‫ﺑﻴﻨﻬﻤﺎ ﻗﺮﻳﺐ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ‪‬ﺑ ‪‬ﻌ ﹾﺜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﻟ‪‬ﻴ‪‬ﺘﺴ‪‬ﺎ َﺀﻟﹸﻮﺍ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﻗﹶﺎِﺋﻞﹲ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﻛﹶﻢ ﹶﻟِﺒ ﹾﺜ‪‬ﺘ ‪‬ﻢ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻟِﺒ ﹾﺜﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ‬
‫﴿ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺾ ‪‬ﻳ ‪‬ﻮ ٍﻡ ﻗﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ﹶﻟِﺒ ﹾﺜ‪‬ﺘ ‪‬ﻢ ﻓﹶﺎ‪‬ﺑ ‪‬ﻌﺜﹸﻮﺍ ﹶﺃ ‪‬ﺣ ‪‬ﺪﻛﹸ ‪‬ﻢ ِﺑ ‪‬ﻮ ِﺭ ِﻗﻜﹸ ‪‬ﻢ ‪‬ﻫ ِﺬ ِﻩ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ‬
‫ﹶﺃ ‪‬ﻭ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫‪Ò‬‬ ‫ﺸ ِﻌ ‪‬ﺮ ﱠﻥ ِﺑ ﹸﻜ ‪‬ﻢ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ‬
‫ﻒ ‪‬ﻭ ﹶﻻ ﻳ‪ ‬‬
‫ﻕ ‪‬ﻣ ‪‬ﻨ ‪‬ﻪ ‪‬ﻭﹾﻟ‪‬ﻴ‪‬ﺘ ﹶﻠ ﱠﻄ ‪‬‬
‫ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻨ ﹸﻈ ‪‬ﺮ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﹶﺃ ‪‬ﺯﻛﹶﻰ ﹶﻃﻌ‪‬ﺎﻣ‪‬ﺎ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﺄِﺗ ﹸﻜ ‪‬ﻢ ِﺑ ِﺮ ‪‬ﺯ ٍ‬
‫ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﻥ ‪‬ﻳ ﹾﻈ ‪‬ﻬﺮ‪‬ﻭﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻤ‪‬ﻮ ﹸﻛ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ﻳ‪‬ﻌِﻴﺪ‪‬ﻭﻛﹸ ‪‬ﻢ ﻓِﻲ ِﻣ ﱠﻠِﺘ ِﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﻦ ﺗ‪ ‬ﹾﻔ ِﻠﺤ‪‬ﻮﺍ ِﺇﺫﹰﺍ‬
‫ﹶﺃ‪‬ﺑﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٢٠-١٩ :‬‬
‫﴿ﻭﻛﺬﻟﻚ ﺑﻌﺜﻨﺎﻫﻢ﴾ ﻳﻘﺎﻝ‪ :‬ﻣﻌﻨﺎﻩ‪ ،‬ﻛﻤﺎ ﺣﻔﻈﻨﺎ ﺃﺣﻮﺍﳍﻢ ﻃﻮﻝ ﺗﻠﻚ ﺍﳌﺪﺓ ﺑﻌﺜﻨﺎﻫﻢ‬
‫‪١٩٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﻗﺪﺓ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻟﻜﻞ ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺍﳌﻮﺕ ﺇﱃ ﺍﳊﻴﺎﺓ ﻭﻣﻦ ﺍﻟﻨﻮﻡ ﺇﱃ ﺍﻻﻧﺘﺒﺎﻩ‬
‫ﻣﺒﻌﻮﺙ‪ ،‬ﺃﻱ‪ :‬ﻗﺪ ﺯﺍﻝ ﻋﻨﻪ ﻣﺎ ﻛﺎﻥ ﳛﺴﻨﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﻭﺍﻻﻧﺒﻌﺎﺙ‪ .‬ﻟﻴﺘﺴﺎﺀﻟﻮﺍ ﺑﻴﻨﻬﻢ‪،‬‬
‫ﺃﻱ‪ :‬ﻟﻴﺴﺄﻝ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪﴿ :‬ﻗﺎﻟﻮﺍ ﺭﺑﻜﻢ ﺃﻋﻠﻢ ﲟﺎ ﻟﺒﺜﺘﻢ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻗﺎﻝ ﺭﺋﻴﺴﻬﻢ‪ :‬ﺭﺑﻜﻢ ﺃﻋﻠﻢ‬
‫ﲟﺎ ﻟﺒﺜﺘﻢ ﻓﻼ ﲣﺘﻠﻔﻮﺍ ﻓﺈﻧﻪ ﱂ ﳜﺘﻠﻒ ﻗﻮﻡ ﺇﻻ ﻫﻠﻜﻮﺍ‪ ،‬ﻓﺎﺑﻌﺜﻮﺍ ﺑﻮﺭﻗﻜﻢ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻗﺘﻴﺒﺔ‪:‬‬
‫ﺍﻟﻮﺭﻕ ﺍﻟﻔﻀﺔ‪ ،‬ﺩﺭﺍﻫﻢ ﻛﺎﻧﺖ ﺃﻭ ﻏﲑ ﺩﺭﺍﻫﻢ ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﲪﺰﺓ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﺈﺳﻜﺎﻥ‬
‫ﺍﻟﺮﺍﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻜﺴﺮﻫﺎ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻜﺴﺮ ﻓﻘﺪ ﺃﺗﻰ ﺑﺎﻟﻜﻠﻤﺔ ﻋﻠﻰ ﺃﺻﻠﻬﺎ‪ ،‬ﺇﺫ ﱂ ﺗﺪﻉ‬
‫ﺇﱃ ﺇﺳﻜﺎﻥ ﻣﺎ ﺣﻘﻪ ﺍﻟﻜﺴﺮ ﺿﺮﻭﺭﺓ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻹﺳﻜﺎﻥ‪ ،‬ﻓﻸﻥ ﺍﻟﺮﺍﺀ ﻟﺘﻜﺮﺭﻫﺎ ﲟﻨـﺰﻟﺔ ﺣﺮﻓﲔ ﻣﻜﺴﻮﺭﻳﻦ ﻭﺑﻌﺪﻫﺎ‬
‫ﺍﻟﻘﺎﻑ ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻓﺘﺼﲑ ﻛﺄ‪‬ﺎ ﺛﻼﺙ ﻛﺴﺮﺍﺕ ﻣﺘﻮﺍﻟﻴﺎﺕ‪ ،‬ﻓﺄﺳﻜﻦ ﺍﻟﺮﺍﺀ ﻃﻠﺒﺎ ﻟﻠﺘﺨﻔﻴﻒ‬
‫ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﺃﻱ ﺍﳌﺪﻳﻨﺔ ﺍﻟﱵ ﺧﺮﺟﺘﻢ ﻣﻨﻬﺎ‪.‬‬
‫﴿ﺃﻳﻬﺎ ﺃﺯﻛﻰ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﻱ ﺃﻫﻠﻬﺎ ﺃﺟﻞ ﻃﻌﺎﻣﺎ؟ ﺃﻱ‪ :‬ﱂ ﻳﺪﻉ ﻋﻠﻴﻪ ﺑﺎﺳﻢ ﺍﻟﺼﻨﻢ‬
‫ﺍﻟﺬﻱ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻧﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺣﻞ ﺫﺑﻴﺤﺔ؛ ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﳎﻮﺳﺎ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ‪،‬‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﺟﻮﺩ ﻭﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺧﺺ‪ .‬ﻭﺃﺻﻞ ﺍﻟﺰﻛﺎﺓ ﺍﻟﻨﻤﺎﺀ ﻭﺍﻟﺰﻳﺎﺩﺓ‪.‬‬
‫ﻭ)ﺃﻳﻬﺎ( ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭ)ﺃﺯﻛﻰ( ﺧﱪﻩ‪ ،‬ﻭ)ﻃﻌﺎﻣﺎ( ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﻓﻠﻴﺄﺗﻜﻢ ﺑﺮﺯﻕ ﻣﻨﻪ ﺃﻱ‪ :‬ﺑﺸﻲﺀ ﻧﺮﺗﺰﻗﻪ ﻧﺄﻛﻞ ﻣﻨﻪ‪ ،‬ﻭﻟﲑﻓﻖ ﻭﻻ ﻳﻌﻨﻒ ﻓﲑﺗﺎﺏ ﺑﻪ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻟﻴﻜﻦ ﺫﻟﻚ ﰲ ﺳﺮ ﻭﻛﺘﻤﺎﻥ‪﴿ ،‬ﻭﻻ ﻳﺸﻌﺮﻥ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻌﻠﻤﻦ ﺑﻜﻢ ﺃﺣﺪﺍ‪ ،‬ﺃﻱ‪:‬‬
‫ﺇﻥ ﻳﻈﻬﺮ ﻋﻠﻴﻪ ﻓﻼ ﻳﻮﻗﻌﻦ ﺇﺧﻮﺍﻧﻪ ﻓﻴﻤﺎ ﻭﻗﻊ ﻓﻴﻪ‪.‬‬
‫﴿ِﺇ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ﺇِﻥ ‪‬ﻳ ﹾﻈ ‪‬ﻬﺮ‪‬ﻭﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺟﻤ‪‬ﻮ ﹸﻛ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﻳﻘﺘﻠﻮﻛﻢ ﺭﲨﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺸﺘﻤﻮﻛﻢ‬
‫ﻭﻳﺆﺫﻭﻛﻢ ﻛﺄ‪‬ﻢ ﻳﺮﲨﻮﻛﻢ ﺑﺎﻟﻘﻮﻝ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﺃﻭ ﻳﺮﺩﻭﻛﻢ ﺇﱃ ﺩﻳﻨﻬﻢ‪ ﴿ ،‬ﻭﻟﹶﻦ ﺗ‪ ‬ﹾﻔ ِﻠﺤ‪‬ﻮﺍ ِﺇﺫﹰﺍ‬
‫ﹶﺃ‪‬ﺑﺪ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﻭﻟﻦ ﺗﻔﻠﺤﻮﺍ ﺇﻥ ﺭﺟﻌﺘﻢ ﺇﱃ ﻣﻠﺘﻬﻢ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٠٠‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺐ ﻓِﻴﻬ‪‬ﺎ‬
‫ﷲ ‪‬ﺣ ‪‬ﻖ ‪‬ﻭﹶﺃ ﱠﻥ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﹶﻻ ‪‬ﺭ‪‬ﻳ ‪‬‬
‫ﻚ ﹶﺃ ‪‬ﻋﹶﺜ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ِﻟ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮﺍ ﹶﺃ ﱠﻥ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍ ِ‬
‫﴿ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ِﺇ ﹾﺫ ‪‬ﻳ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺯﻋ‪‬ﻮ ﹶﻥ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ﺍ‪‬ﺑﻨ‪‬ﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﺑ ‪‬ﻨﻴ‪‬ﺎﻧ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑ ِﻬ ‪‬ﻢ ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻏ ﹶﻠﺒ‪‬ﻮﺍ‬
‫ﻼﹶﺛﺔﹲ ﺭ‪‬ﺍِﺑﻌ‪‬ﻬ‪ ‬ﻢ ﹶﻛ ﹾﻠﺒ‪‬ﻬ‪ ‬ﻢ ‪‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‬
‫‪‬ﺳ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﺛ ﹶ‬ ‫‪Ò‬‬ ‫ﺠﺪ‪‬ﺍ‬
‫ﺴِ‬‫ﺨ ﹶﺬ ﱠﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬﻢ ‪‬ﻣ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ﹶﺃ ‪‬ﻣ ِﺮ ِﻫ ‪‬ﻢ ﹶﻟ‪‬ﻨ‪‬ﺘ ِ‬
‫ﺐ ‪‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺳ ‪‬ﺒ ‪‬ﻌﺔﹲ ‪‬ﻭﺛﹶﺎ ِﻣﻨ‪‬ﻬ‪ ‬ﻢ ﹶﻛ ﹾﻠﺒ‪‬ﻬ‪ ‬ﻢ ﻗﹸﻞ ‪‬ﺭﺑ‪‬ﻲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪‬‬
‫ﺴﺔﹲ ﺳ‪‬ﺎ ِﺩﺳ‪‬ﻬ‪ ‬ﻢ ﹶﻛ ﹾﻠﺒ‪‬ﻬ‪ ‬ﻢ ‪‬ﺭ ‪‬ﺟﻤ‪‬ﺎ ﺑِﺎﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫‪‬ﺧ ‪‬ﻤ ‪‬‬
‫ﺖ ﻓِﻴﻬِﻢ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬
‫ﺴ‪‬ﺘ ﹾﻔ ِ‬
‫ﻼ ‪‬ﺗﻤ‪‬ﺎ ِﺭ ِﻓﻴ ِﻬ ‪‬ﻢ ِﺇ ﱠﻻ ِﻣﺮ‪‬ﺍ ًﺀ ﻇﹶﺎ ِﻫﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ِﺑ ِﻌ ‪‬ﺪِﺗﻬِﻢ ﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ ﹶﻠﻤ‪‬ﻬ‪ ‬ﻢ ِﺇ ﱠﻻ ﹶﻗﻠِﻴﻞﹲ ﹶﻓ ﹶ‬
‫ﻚ ِﺇﺫﹶﺍ‬
‫ﷲ ﻭ‪‬ﺍ ﹾﺫﻛﹸﺮ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﹶﻏﺪ‪‬ﺍ ‪ِ Ò‬ﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﻳﺸ‪‬ﺎ َﺀ ﺍ ُ‬
‫ﺸ ‪‬ﻲ ٍﺀ ِﺇﻧ‪‬ﻲ ﻓﹶﺎ ِﻋﻞﹲ ﹶﺫِﻟ ‪‬‬
‫ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‪ Ò‬ﻭ ﹶﻻ ‪‬ﺗﻘﹾﻮﹶﻟ ‪‬ﻦ ِﻟ ‪‬‬
‫ﺏ ِﻣ ‪‬ﻦ ‪‬ﻫﺬﹶﺍ ‪‬ﺭ ‪‬ﺷﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٢٤-٢١ :‬‬
‫ﺖ ‪‬ﻭ ﹸﻗ ﹾﻞ ‪‬ﻋﺴ‪‬ﻰ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻬ ِﺪ‪‬ﻳ ِﻦ ‪‬ﺭﺑ‪‬ﻲ َﻷ ﹾﻗ ‪‬ﺮ ‪‬‬
‫‪‬ﻧﺴِﻴ ‪‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﹶﺃ ‪‬ﻋﹶﺜ ‪‬ﺮﻧ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺃﻇﻬﺮﻧﺎ ﻭﺃﻃﻠﻌﻨﺎ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﻭﻣﺎ ﻋﺜﺮﺕ ﻋﻠﻰ ﻓﻼﻥ ﺑﺴﻮﺀ‬
‫ﺃﻱ‪ :‬ﻣﺎ ﻇﻬﺮﺕ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺻﻞ ﻫﺬﺍ ﺃﻥ ﻣﻦ ﻋﺜﺮ ﺑﺸﻲﺀ ﻭﻫﻮ ﻏﺎﻓﻞ ﻋﻨﻪ ﻧﻈﺮ ﺇﻟﻴﻪ ﺣﱴ‬
‫ﻳﻌﺮﻓﻪ ﻓﺎﺳﺘﻌﲑ ﺍﻟﻌﺜﺎﺭ ﻣﻜﺎﻥ ﺍﻟﺘﺒﻴﲔ ﻭﺍﻟﻈﻬﻮﺭ‪.‬‬
‫﴿ِﻟ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮﺍ﴾ ﺃﻱ‪ :‬ﻟﻴﻌﻠﻢ ﺍﳌﻠﻚ ﻭﺭﻋﻴﺘﻪ ﺃﻥ ﻭﻋﺪ ﺍﷲ ﺣﻖ‪ ،‬ﻭﻳﺰﺩﺍﺩ ﻣﻦ ﻳﺆﻣﻦ ﺑﻪ‬
‫ﺇﳝﺎﻧﺎ‪﴿ ،‬ﺇﺫ ﻳﺘﻨﺎﺯﻋﻮﻥ﴾ ﺃﻱ‪ :‬ﻳﺘﻨﺎﻇﺮﻭﻥ ﰲ ﺃﻣﺮﻫﻢ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ )ﺇﺫ( ﻧﺼ‪‬ﺒﺎ ﺑﻘﻮﻟﻪ‬
‫ﺃﻋﺜﺮﻧﺎ ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ‪ :‬ﻭﻛﺬﻟﻚ ﺃﻃﻠﻌﻨﺎ ﻋﻠﻴﻬﻢ ﺇﺫ ﻭﻗﻌﺖ ﺍﳌﻨﺎﺯﻋﺔ ﰲ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻧﺼﺒﺎ ﺑﻘﻮﻟﻪ ﻟﻴﻌﻠﻤﻮﺍ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﻌﻠﻤﻮﺍ ﰲ ﻭﻗﺖ ﻣﻨﺎﺯﻋﺘﻬﻢ‪.‬‬
‫﴿ﻓﻘﺎﻟﻮﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻓﻘﺎﻝ ﺍﳌﻠﻚ ﻭﺃﺻﺤﺎﺑﻪ‪﴿ :‬ﺍﺑﻨﻮﺍ ﻋﻠﻴﻬﻢ ﺑﻨﻴﺎﻧﺎ﴾ ﺃﻱ‪ :‬ﺍﺳﺘﺮﻭﻫﻢ ﻣﻦ‬
‫ﺍﻟﻨﺎﺱ‪﴿ ،‬ﺭ‪‬ﻢ ﺃﻋﻠﻢ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﲟﺎ ﳍﻢ ﰲ ﻋﺪﺩﻫﻢ ﻭﻣﺪﺓ ﻟﺒﺜﻬﻢ‪﴿ ،‬ﻗﺎﻝ ﺍﻟﺬﻳﻦ ﻏﻠﺒﻮﺍ ﻋﻠﻰ‬
‫ﺃﻣﺮﻫﻢ﴾ ﻭﻫﻢ ﺍﳌﺆﻣﻨﻮﻥ ﺑﺎﻟﺒﻌﺚ ﻭﺍﻟﻨﺸﻮﺭ‪﴿ ،‬ﻟﻨﺘﺨﺬﻥ ﻋﻠﻴﻬﻢ ﻣﺴﺠﺪﺍ﴾ ‪‬ﻳﺼﻠﻰ ﻓﻴﻪ‬
‫ﻭﻳﺘﺮﺣﻢ ﻋﻠﻴﻬﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺑﺎﻟﺬﻳﻦ ﻏﻠﺒﻮﺍ ﻋﻠﻰ ﺃﻣﺮﻫﻢ ﺍﳌﻄﺎﻋﲔ ﻭﺍﻟﺮﺅﺳﺎﺀ ﻭﺍﻷﻭﻝ ﺃﺷﺒﻪ؛ ﻷﻥ‬
‫ﺍﳌﺴﺎﺟﺪ ﻟﻠﻤﺆﻣﻨﲔ‪.‬‬
‫ﳘﺎ‪،‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﺑﻌﺜﻮﻩ ﻟﻴﺄﺗﻴﻬﻢ ﺑﺎﻟﻄﻌﺎﻡ ﺟﺎﺀ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﻓﺄﺗﻰ ﺧﺒﺎ ‪‬ﺯﺍ ﻓﻨﺎﻭﻟﻪ ﺩﺭ ﹰ‬
‫ﻓﺄﻧﻜﺮ ﺍﳋﺒﺎﺯ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﻭﻗﺎﻝ ﻭﺟﺪﺕ ﻛﻨـﺰﺍ ﻟﺘﺪﻟﲏ ﻋﻠﻴﻪ ﺃﻭ ﻷﺭﻓﻌﻨﻚ ﺇﱃ ﺍﻷﻣﲑ‪،‬‬
‫‪٢٠١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻓﺎﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻭﺭﻓﻊ ﺇﱃ ﻋﺎﻣﻠﻬﻢ‪ ،‬ﻓﺴﺄﻟﻪ ﻓﺄﺧﱪﻩ ﻓﺎﻧﻄﻠﻘﻮﺍ ﺣﱴ ﺃﺗﻮﺍ ﺍﻟﻜﻬﻒ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﻔﱴ‪ :‬ﻣﻜﺎﻧﻜﻢ ﺣﱴ ﺃﺩﺧﻞ ﺇﱃ ﺃﺻﺤﺎﰊ ﻓﺪﺧﻞ ﻓﻠﻢ ‪‬ﻳ ‪‬ﺪﺭ ﺃﻳﻦ ﺫﻫﺐ؟‬
‫ﻼﹶﺛﺔﹲ﴾ ﺃﻱ‪ :‬ﺳﻴﻘﻮﻝ ﺍﳌﺘﻨﺎﺯﻋﻮﻥ ﰲ ﺃﻣﺮﻫﻢ ﺃﻱ‪ :‬ﻫﻢ ﺛﻼﺛﺔ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫﴿ ‪‬ﺳ‪‬ﻴﻘﹸﻮﻟﹸﻮ ﹶﻥ ﹶﺛ ﹶ‬
‫ﲨﺎ ﺑﺎﻟﻐﻴﺐ﴾‪ ،‬ﺃﻱ‪ :‬ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻇ‪‬ﻨﺎ ﻭﲢﺮﺿﺎ‪،‬‬ ‫ﻣﺎ ﺑﻌﺪﻩ ﻣﻦ ﲬﺴﺔ ﻭﺳﺒﻌﺔ‪﴿ ،‬ﺭ ‪‬‬
‫﴿ﻭﺛﺎﻣﻨﻬﻢ ﻛﻠﺒﻬﻢ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺣﲔ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻭ ﺍﻧﻘﻄﻌﺖ ﺍﻟﻌﺪﺓ ﻳﺮﻳﺪ ﺃ‪‬ﻢ ﺳﺒﻌﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺩﺧﻮﻝ ﺍﻟﻮﺍﻭ ﻫﺎﻫﻨﺎ‪ ،‬ﻭﺇﺧﺮﺍﺟﻬﺎ ﻣﻦ ﺍﻷﻭﻝ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺑﺪﻝ ﺩﺧﻮﳍﺎ ﻋﻠﻰ ﺍﻧﻘﻄﺎﻉ ﺍﻟﻘﺼﺔ ﻭﺃﻥ ﺍﻟﺸﻲﺀ ﻗﺪ ﰎ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ؛‬
‫ﻷﻥ ﺍﻟﺴﺒﻌﺔ ﺃﺻﻞ ﻟﻠﻤﺒﺎﻟﻐﺔ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﺗﺪﻝ ﻋﻠﻰ ﺍﻧﻘﻄﺎﻉ ﺍﳊﻜﺎﻳﺔ ﻋﻨﻬﻢ ﻭﻟﻮ ﺟﻲﺀ ‪‬ﺎ ﻣﻊ‬
‫ﺭﺍﺑﻊ ﻭﺳﺎﺩﺱ ﳉﺎﺯ‪ ،‬ﻷﻥ ﺍﻟﻀﻤﲑ ﺍﻟﻌﺎﺋﺪ ﻳﻜﻔﻲ ﻣﻦ ﺍﻟﻮﺍﻭ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ ﻋﻤﺮﺍ ﻭﺃﺑﻮﻩ‬
‫ﺟﺎﻟﺲ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺣﺬﻓﺖ ﺍﻟﻮﺍﻭ ﻟﻠﻬﺎﺀ ﺍﻟﻌﺎﺋﺪﺓ ﻋﻠﻰ ﻋﻤﺮﻭ‪ ،‬ﻭﻟﻮ ﻗﻠﺖ‪ :‬ﺭﺃﻳﺖ ﻋﻤﺮﺍ‬
‫ﻭﺑﻜﺮ ﺟﺎﻟﺴﺎ‪ ،‬ﱂ ﳚﺰ ﺣﺬﻑ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﻻ ﻋﺎﺋﺪ ﻳﻌﻮﺩ ﻋﻠﻰ ﻋﻤﺮﻭ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﳍﺬﻩ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﺍﻭ ﺍﳊﺎﻝ ﺃﻭ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻭﺍﻭ ﺇﺫ‪ :‬ﺇﺫ ﻫﻲ ﲟﻌﲎ ﺇﺫ‪.‬‬
‫﴿ﻣﺎ ﻳﻌﻠﻤﻬﻢ ﺇﻻ ﻗﻠﻴﻞ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺃﻧﺎ ﻣﻦ ﺫﻟﻚ ﺍﻟﻘﻠﻴﻞ‪.‬‬
‫ﻼ ‪‬ﺗﻤ‪‬ﺎ ِﺭ ﻓِﻴ ِﻬ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﻻ ﺗﺄﺕ ﰲ ﺃﻣﺮﻫﻢ ﺑﻐﲑ ﻣﺎ ﺃﻭﺣﻲ ﺇﻟﻴﻚ ﺃﻱ‪ :‬ﺃﻓﺖ ﻗﺼﺘﻬﻢ‬ ‫﴿ ﹶﻓ ﹶ‬
‫ﺑﺎﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﺃﻧـﺰﻝ ﻋﻠﻴﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﺇﻻ ﻣﺮﺍﺀ ﺯﺍﺋﻼ‪ ،‬ﻳﻌﲏ ﺍﳌﺮﺍﺀ ﺍﻟﺬﻱ ﺳﺒﻖ ﻛﻤﺎ‬
‫ﻗﺎﻝ‪:‬‬
‫ﻭﺗﻠﻚ ﺷﻜﺎﺓ ﻇﺎﻫﺮ ﻋﻨﻚ ﻋﺎﺭﻫﺎ‬
‫﴿ﻭﻻ ﺗﺴﺘﻔﺖ ﻓﻴﻬﻢ ﻣﻨﻬﻢ﴾ ﺃﻱ‪ :‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﻋﻦ‬
‫ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﺣﺴﺒﻚ ﻣﺎ ﻗﺼﺼﻨﺎ ﻋﻠﻴﻚ ﻣﻦ ﺷﺄ‪‬ﻢ‪.‬‬
‫﴿ﻭﻗﻮﻟﻪ ﺇﻻ ﺃﻥ ﻳﺸﺎﺀ ﺍﷲ﴾ ﺃﻱ‪ :‬ﺇﻻ ﺃﻥ ﺗﻘﻮﻝ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻣﻮﺿﻊ )ﺇﻥ( ﻧﺼﺐ‪،‬‬
‫ﺍﳌﻌﲎ ﺇﻻ ﲟﺸﻴﺌﺔ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪:‬ﺃﻧﺎ ﺃﻓﻌﻞ ﺫﻟﻚ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﺃﻓﻌﻞ ﺇﻻ‬
‫ﲟﺸﻴﺌﺔ ﺍﷲ‪.‬‬
‫﴿ﻭﺍﺫﻛﺮ ﺭﺑﻚ ﺇﺫﺍ ﻧﺴﻴﺖ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﻱ ﻭﻗﺖ ﺫﻛﺮﺕ ﺃﻧﻚ ﱂ ﺗﺴﺘﺜﻦ ﻓﺎﺳﺘﺜﻦ ﻭﻗﻞ‬
‫ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻟﻪ ﺃﻥ ﻳﺴﺘﺜﲏ ﻭﻟﻮ ﺇﱃ ﺳﻨﺔ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ ﻣﺎ ﱂ ﻳﻘﻢ ﻣﻦ‬
‫ﳎﻠﺴﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻟﻪ ﺣﻜﻢ ﺇﺫﺍ ﱂ ﻳﻮﺻﻞ ﺑﺎﻟﻴﻤﲔ‪﴿ ،‬ﻭﻗﻞ ﻋﺴﻰ‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٠٢‬‬
‫ﺃﻥ ﻳﻬﺪﻳﲏ﴾‪ ،‬ﺃﻱ‪ :‬ﻳﻌﻄﻴﲏ ﻣﻦ ﺍﻵﻳﺎﺕ ﻣﺎ ﻳﻜﻮﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺮﺷﺪ ﻣﻦ ﻗﺼﺔ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻜﻬﻒ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﻘﻮﻝ‪ :‬ﻳﺮﺷﺪﱐ ﺍﷲ ﻷﺣﺴﻦ ﺍﻷﻣﻮﺭ ﻭﺃﻗﺮ‪‬ﺎ ﺇﱃ ﺭﺿﺎﻩ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﷲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑﻤ‪‬ﺎ‬
‫ﻗﹸ ِﻞ ﺍ ُ‬ ‫‪Ò‬‬ ‫ﺴﻌ‪‬ﺎ‬
‫ﲔ ﻭ‪‬ﺍ ‪‬ﺯﺩ‪‬ﺍﺩ‪‬ﻭﺍ ِﺗ ‪‬‬
‫ﺙ ﻣِﺎﹶﺋ ٍﺔ ِﺳِﻨ ‪‬‬
‫ﻼ ﹶ‬
‫﴿ ‪‬ﻭﹶﻟِﺒﺜﹸﻮﺍ ﻓِﻲ ﹶﻛ ‪‬ﻬ ِﻔ ِﻬ ‪‬ﻢ ﹶﺛ ﹶ‬
‫ﺼ ‪‬ﺮ ِﺑ ِﻪ ‪‬ﻭﹶﺃ ‪‬ﺳ ِﻤ ‪‬ﻊ ﻣ‪‬ﺎ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭِﻧ ِﻪ ﻣِﻦ ‪‬ﻭِﻟ ‪‬ﻲ ‪‬ﻭ ﹶﻻ‬
‫ﺽ ﹶﺃ‪‬ﺑ ِ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﹶﻟِﺒﺜﹸﻮﺍ ﹶﻟﻪ‪ ‬ﹶﻏ ‪‬ﻴﺐ‪ ‬ﺍﻟ ‪‬‬
‫ﺸ ِﺮﻙ‪ ‬ﻓِﻲ ﺣ‪ ‬ﹾﻜ ِﻤ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٢٦-٢٥ :‬‬
‫ﻳ‪ ‬‬
‫﴿ﻟﺒﺜﻮﺍ﴾ ﺃﻱ‪ :‬ﺃﻗﺎﻣﻮﺍ ﻓﻴﻪ‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ ﺃﻧﻪ ﻋﻠﻰ ﺍﳊﻜﺎﻳﺔ ﺃﻱ‪ :‬ﻭﻳﻘﻮﻟﻮﻥ ﻟﺒﺜﻮﺍ ﻟﻘﻮﻟﻪ‪:‬‬
‫﴿ﻗﻞ ﺍﷲ ﺃﻋﻠﻢ ﲟﺎ ﻟﺒﺜﻮﺍ﴾‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻵﺧﺮﻭﻥ‪ :‬ﺑﻞ ﺑﲔ ﺍﷲ ﻣﻘﺪﺍﺭ ﻟﺒﺜﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺃﺷﺒﻪ؛ ﻷﻧﻪ ﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﺼﺮﻑ‬
‫ﺃﺧﺒﺎﺭ ﺍﷲ ﺇﱃ ﺃﻧﻪ ﻋﻠﻰ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﺇﻻ ﺑﺪﻟﻴﻞ ﻗﺎﻃﻊ ﻷﻧﻪ ﻣﻌﺘﻤﺪ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﺬﻱ ﺑﻴﻨﻪ ﺍﷲ‬
‫ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﻀﺤﺎﻙ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻧـﺰﻟﺖ ﻭﻟﺒﺜﻮﺍ ﰲ ﻛﻬﻔﻬﻢ ﺛﻼﺙ ﻣﺎﺋﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺃﻳﺎﻡ ﺃﻡ‬
‫ﺷﻬﻮﺭ ﺃﻡ ﺳﻨﻮﻥ؟ ﻓﻨـﺰﻟﺖ‪ :‬ﺳﻨﲔ‪ ،‬ﻭﺍﺯﺩﺍﺩﻭﺍ ﺗﺴﻌﺎ‪ ،‬ﺃﻱ‪ :‬ﺗﺴﻊ ﺳﻨﲔ؛ ﻷﻥ ﺍﻟﻌﻘﺪ ﻳﻌﺮﻑ‬
‫ﺑﺘﻔﺴﲑﻩ‪ ،‬ﻭﺇﺫﺍ ﺗﻘﺪﻡ ﺗﻔﺴﲑﻩ ﺍﺳﺘﻐﲎ ﲟﺎ ﺗﻘﺪﻡ ﻋﻦ ﺇﻋﺎﺩﺓ ﺫﻛﺮ ﺍﻟﺘﻔﺴﲑ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﺛﻼﺙ ﻣﺎﺋﺔ﴾ ﺳﻨﲔ ﺑﺎﻹﺿﺎﻓﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﻨﻮﻳﻦ ﻣﻦ ﻏﲑ‬
‫ﺇﺿﺎﻓﺔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻹﺿﺎﻓﺔ ﻓﻌﻠﻰ ﺃﻥ ﺍﳌﺮﺍﺩ ﺛﻼﺙ ﻣﺎﺋﺔ ﺳﻨﺔ‪ ،‬ﰒ ﺟﻌﻞ ﺍﻟﺴﻨﲔ ﰲ ﻣﻮﺿﻊ‬
‫ﺳﻨﺔ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﻷﺻﻞ ﰲ ﺫﻟﻚ ﺃﻥ ﻳﻔﺴﺮ ﺑﺎﳉﻤﻊ‪ ،‬ﻭﺇﳕﺎ ﻳﺬﻛﺮ ﺍﻟﻮﺍﺣﺪ؛ ﻷﻧﻪ ﻳﺆﺩﻱ‬
‫ﻣﻌﲎ ﺍﳉﻤﻊ ﺑﺬﻛﺮ ﺍﻟﻌﻘﺪ ﻗﺒﻠﻪ‪ ،‬ﻓﺄﺗﻰ ﺑﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻋﻠﻰ ﺍﻷﺻﻞ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﻨﻮﻳﻦ‪ ،‬ﻓﻸﻥ ﺍﻟﻌﺮﺏ ﺇﺫﺍ ﺃﺿﺎﻓﺖ ﺍﻟﻌﺪﺩ ﰲ ﻣﺜﻞ ﺫﻟﻚ ﺟﺎﺀﺕ ﺑﺎﳌﻌﺪﻭﺩ‬
‫ﻣﻮﺣﺪﺍ ﻓﻘﺎﻟﺖ‪ :‬ﻋﻨﺪﻱ ﺛﻼﺙ ﻣﺎﺋﺔ ﺩﺭﻫﻢ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻥ ﺍﳌﻌﺪﻭﺩ ﻫﺎﻫﻨﺎ ﳎﻤﻮﻋﺎ ﻛﺎﻥ ﺍﻟﻮﺟﻪ‬
‫ﺍﻟﺘﻨﻮﻳﻦ ﻭﻧﺼﺐ )ﺳﻨﲔ( ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺛﻼﺙ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪) :‬ﺳﻨﲔ( ﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﻧﺼﺒﺎ‪ ،‬ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺟﺮﺍ‪ ،‬ﻓﺄﻣﺎ‬
‫‪٢٠٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﻨﺼﺐ ﻓﻌﻠﻰ ﻣﻌﲎ‪ :‬ﻭﻟﺒﺜﻮﺍ ﰲ ﻛﻬﻔﻬﻢ ﺳﻨﲔ ﺛﻠﺜﻤﺎﺋﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﻌﺮﺑﻴﺔ ﺳﻨﲔ‪،‬‬
‫ﻣﻌﻄﻮﻓﺎ ﻋﻠﻰ ﺛﻼﺙ ﻋﻄﻒ ﺍﻟﺒﻴﺎﻥ ﰲ ﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺳﻨﲔ ﻣﻦ ﻧﻌﺖ ﺍﳌﺎﺋﺔ‪،‬‬
‫ﻓﻬﻮ ﺭﺍﺟﻊ ﰲ ﺍﳌﻌﲎ ﺇﱃ ﺛﻼﺙ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺳﻮﺩﺍ ﻛﺨﺎﻓﻴﺔ ﺍﻟﻐﺮﺍﺏ ﺍﻷﺳﺤﻢ‬ ‫ﻓﻴﻬﺎ ﺍﺛﻨﺘﺎﻥ ﻭﺃﺭﺑﻌﻮﻥ ﺣﻠﻮﺑﺔ‬
‫ﻓﺠﻌﻞ ﺳﻮﺩﺍ ﻧﻌﺘﺎ ﳊﻠﻮﺑﺔ‪ ،‬ﻭﻫﻮ ﰲ ﺍﳌﻌﲎ ﻧﻌﺖ ﳉﻤﻠﺔ ﺍﻟﻌﺪﺩ‪ .‬ﻭﻫﻲ ﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ‬
‫ﺍﻷﻭﱃ ﳎﺮﻭﺭﺓ ﺑﺎﻹﺿﺎﻓﺔ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻭﺍﺯﺩﺍﺩﻭﺍ ﺗﺴﻌﺎ﴾‪ ،‬ﺗﺴﻊ ﻣﻔﻌﻮﻝ ﺑﻪ ﺑﺎﺯﺩﺍﺩﻭﺍ‪ ،‬ﻭﻟﻴﺲ ﺑﻈﺮﻑ ﺗﻘﺪﻳﺮﻩ‪:‬‬
‫ﻭﺍﺯﺩﺍﺩﻭﺍ ﻟﺒﺚ ﺗﺴﻊ ﺳﻨﲔ‪.‬‬
‫)‪(١‬‬
‫ﻭﺯﺍﺩ ﺃﺻﻠﻪ ﻓﻌﻞ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻟﲔ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ﴿ :‬ﻭ ِﺯ ‪‬ﺩﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﻫﺪ‪‬ﻯ﴾ ‪.‬‬
‫ﻟﻜﻨﻪ ﳌﺎ ﺭﺟﻊ ﻓﻌﻞ ﺇﱃ ﺍﻓﺘﻌﻞ ﻧﻘﺺ ﻣﻦ ﺍﻟﺘﻌﺪﻱ ﻭﺗﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻝ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺃﺻﻞ ﺍﻟﺪﺍﻝ ﺍﻷﻭﱃ ﻣﻦ ﺍﺯﺩﺍﺩﻭﺍ ﺗﺎﺀ ﺍﻻﻓﺘﻌﺎﻝ‪ ،‬ﻭﺃﺻﻠﻪ‪ :‬ﺍﺯﺗﻴﺪﻭﺍ‪ ،‬ﻓﻘﻠﺒﺖ ﺍﻟﻴﺎﺀ ﺃﻟ ﹰﻔﺎ‬
‫ﻟﺘﺤﺮﻛﻬﺎ ﻭﺍﻧﻔﺘﺎﺡ ﻣﺎ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﺃﺑﺪﻝ ﻣﻦ ﺍﻟﺘﺎﺀ ﺩﺍﻻ‪ ،‬ﻟﻴﻜﻦ ﰲ ﺍﳉﻬﺮ ﻛﺎﻟﺪﺍﻝ ﺍﻟﱵ ﺑﻌﺪﻫﺎ‪،‬‬
‫ﻭﺍﻟﺰﺍﻱ ﺍﻟﱵ ﻗﺒﻠﻬﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﺪﺍﻝ ﺃﻭﱃ ﺑﺬﻟﻚ؛ ﻷ‪‬ﺎ ﻣﻦ ﳐﺮﺝ ﺍﻟﺘﺎﺀ ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ‬
‫ﻣﻦ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﰲ ﺍﻟﻘﻮﺓ ﻭﺍﳉﻬﺮ‪.‬‬
‫ﷲ ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ﹶﻟِﺒﺜﹸﻮﺍ﴾ ﺃﻱ‪ :‬ﻫﻮ ﺃﻋﻠﻢ ﻣﻦ ﺍﳌﺨﺘﻠﻔﲔ ﰲ ﺫﻟﻚ ﻭﻗﺪ ﺑﻴﻨﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫﴿ﻗﹸ ِﻞ ﺍ ُ‬
‫ﺃﻋﻠﻢ ﲟﺎ ﻟﺒﺜﻮﺍ ﺇﱃ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻧـﺰﻝ ﻓﻴﻪ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﲟﺎ ﻟﺒﺜﻮﺍ ﺇﱃ ﺃﻥ ﻣﺎﺗﻮﺍ‪.‬‬
‫﴿ﻟﻪ ﻏﻴﺐ ﺍﻟﺴﻤﻮﺍﺕ﴾ ﺃﻱ‪ :‬ﻫﻮ ﻋﺎﱂ ﲟﺎ ﻏﺎﺏ ﻓﻴﻬﺎ ﻋﻦ ﺍﳋﻠﻖ‪.‬‬
‫ﻭﻣﺎ ﳍﻢ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﻭﱄ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻳﻠﻲ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﻟﻴﺲ ﻳﺸﺮﻙ ﰲ ﺣﻜﻤﻪ ﳑﺎ‬
‫ﳜﱪﻫﻢ ﻣﻦ ﺍﻟﻐﻴﺐ ﺃﺣﺪﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﺃﻧﻪ ﻟﻴﺲ ﻷﺣﺪ ﺃﻥ ﳛﻜﻢ ﺇﻻ ﲟﺎ ﺣﻜﻢ ﺍﷲ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﻭﻻ ﺗﺸﺮﻙ﴾ ﺑﺎﻟﺘﺎﺀ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻜﺎﻑ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ ﻭﺿﻢ‬
‫ﺍﻟﻜﺎﻑ ﻓﻤﻦ ﻗﺮﺃ ﻋﻠﻰ ﺍﻟﻨﻬﻲ ﻓﻸﻥ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻋﻠﻰ ﺍﳋﻄﺎﺏ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪﴿ :‬ﻭﺍﺗﻞ‬
‫ﻣﺎ ﺃﻭﺣﻲ ﺇﻟﻴﻚ﴾‪ .‬ﻭﻣﻦ ﻗﺮﺃ ﻋﻠﻰ ﺍﳋﱪ‪ ،‬ﻓﻸﻧﻪ ﺃﻟﻴﻖ ﺑﺎﻟﻜﻼﻡ ﺍﻟﺬﻱ ﺗﻘﺪﻣﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪:‬‬
‫﴿ﻣﺎ ﳍﻢ ﻣﻦ ﺩﻭﻧﻪ ﻣﻦ ﻭﱄ﴾‪.‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ :‬ﺁﻳﺔ‪.١٣‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٠٤‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ ‪‬ﺪ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ‬
‫ﻚ ﹶﻻ ﻣ‪‬ﺒ ‪‬ﺪ ﹶﻝ ِﻟ ﹶﻜ ِﻠﻤ‪‬ﺎِﺗ ِﻪ ‪‬ﻭﻟﹶﻦ ‪‬ﺗ ِ‬
‫ﺏ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﻣِﻦ ِﻛﺘ‪‬ﺎ ِ‬
‫﴿ﻭ‪‬ﺍ‪‬ﺗ ﹸﻞ ﻣ‪‬ﺎ ﺃﹸﻭ ِﺣ ‪‬ﻲ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺸ ‪‬ﻲ ‪‬ﻳﺮِﻳﺪ‪‬ﻭ ﹶﻥ ‪‬ﻭ ‪‬ﺟ ‪‬ﻬﻪ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻊ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻳ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ‪‬ﺭ‪‬ﺑﻬ‪‬ﻢ ﺑِﺎﹾﻟ ‪‬ﻐﺪ‪‬ﺍ ِﺓ ﻭ‪‬ﺍﹾﻟ ‪‬ﻌ ِ‬
‫ﺴ ‪‬‬
‫ﺻِﺒ ‪‬ﺮ ‪‬ﻧ ﹾﻔ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬‬ ‫‪Ò‬‬ ‫ﺤﺪ‪‬ﺍ‬
‫‪‬ﻣ ﹾﻠ‪‬ﺘ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ِﻄ ‪‬ﻊ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻏ ﹶﻔ ﹾﻠﻨ‪‬ﺎ ﹶﻗ ﹾﻠ‪‬ﺒﻪ‪ ‬ﻋ‪‬ﻦ ِﺫ ﹾﻛ ِﺮﻧ‪‬ﺎ‬
‫‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌﺪ‪ ‬ﻋ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ‪‬ﻋ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺗﺮِﻳ ‪‬ﺪ ﺯِﻳ‪‬ﻨ ﹶﺔ ﺍﹾﻟ ‪‬‬
‫ﺤ ‪‬ﻖ ﻣِﻦ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﻤ‪‬ﻦ ﺷ‪‬ﺎ َﺀ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﺆﻣِﻦ ‪‬ﻭﻣ‪‬ﻦ ﺷ‪‬ﺎ َﺀ‬
‫‪‬ﻭﻗﹸ ِﻞ ﺍﹾﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻮ‪‬ﺍ ‪‬ﻩ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻣﺮ‪‬ﻩ‪ ‬ﹸﻓ ‪‬ﺮﻃﹰﺎ‬
‫ﺴ‪‬ﺘﻐِﻴﺜﹸﻮﺍ ‪‬ﻳﻐ‪‬ﺎﺛﹸﻮﺍ ِﺑﻤ‪‬ﺎ ٍﺀ‬
‫ﻁ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﺳﺮ‪‬ﺍ ِﺩ ﹸﻗﻬ‪‬ﺎ ‪‬ﻭﺇِﻥ ‪‬ﻳ ‪‬‬
‫ﲔ ﻧ‪‬ﺎﺭ‪‬ﺍ ﹶﺃﺣ‪‬ﺎ ﹶ‬
‫ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻜ ﹸﻔ ‪‬ﺮ ِﺇﻧ‪‬ﺎ ﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﺪﻧ‪‬ﺎ ﻟِﻠﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺕ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ﹶﻔﻘﹰﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٢٩-٢٧ :‬‬
‫ﺏ ‪‬ﻭﺳ‪‬ﺎ َﺀ ‪‬‬
‫ﺸﺮ‪‬ﺍ ‪‬‬
‫ﺲ ﺍﻟ ‪‬‬
‫ﺸﻮِﻱ ﺍﻟﹾﻮﺟ‪‬ﻮ ‪‬ﻩ ِﺑ ﹾﺌ ‪‬‬
‫ﻛﹶﺎﹾﻟ ‪‬ﻤ ‪‬ﻬ ِﻞ ‪‬ﻳ ‪‬‬
‫ﻻ ﻣﺒﺪﻝ ﺃﻱ‪ :‬ﻻ ﻣﻐﲑ ﳌﺎ ﺃﺧﱪ ﺍﷲ ﺑﻪ ﻭﻣﺎ ﺃﻣﺮ ﺑﻪ‪ ،‬ﻭﻣﻠﺘﺤﺪﺍ ﻣﻌﺪﻝ ﻋﻦ ﺃﻣﺮﻩ ﻭ‪‬ﻴﻪ‬
‫ﻭﻻ ﻣﻠﺠﺄ ﺇﻻ ﺇﻟﻴﻪ‪.‬‬
‫﴿ﻳﺪﻋﻮﻥ ﺭ‪‬ﻢ ﺑﺎﻟﻐﺪﺍﺓ ﻭﺍﻟﻌﺸﻲ﴾‪ ،‬ﺃﻱ‪ :‬ﻳﺪﻋﻮﻧﻪ ﺑﺎﻟﺘﻮﺣﻴﺪ ﻭﺍﻹﺧﻼﺹ ﻟﻪ‬
‫ﻭﻳﻌﺒﺪﻭﻧﻪ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﳘﺎ ﺍﻟﺼﻼﺗﺎﻥ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻭﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪﴿ :‬ﻳﺮﻳﺪﻭﻥ ﻭﺟﻬﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻘﺼﺪﻭﻥ ﺑﻌﺒﺎﺩ‪‬ﻢ ﺇﻻ ﺇﻳﺎﻩ‪.‬‬
‫﴿ﻭﻻ ﺗﻌﺪ ﻋﻴﻨﺎﻙ ﻋﻨﻬﻢ﴾‪ ،‬ﺍﻟﻔﻌﻞ ﻟﻠﻌﲔ ﺃﻱ‪ :‬ﻻ ﺗﺼﺮﻑ ﻋﻴﻨﺎﻙ ﻋﻨﻬﻢ‪ ،‬ﺗﺮﻳﺪ ﺯﻳﻨﺔ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺗﺼﺮﻑ ﺑﺼﺮﻙ ﺇﱃ ﻏﲑﻫﻢ ﻣﻦ ﺫﻭﻱ ﺍﳍﻴﺌﺎﺕ ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﺍﺗﺒﻊ ﻫﻮﺍﻩ‬
‫ﺃﻱ‪ :‬ﻋﺪﻝ ﻋﻦ ﺍﳊﻖ ﺇﱃ ﺍﳍﻮﻯ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﺮﻩ ﻓﺮﻃﺎ ﺃﻱ‪ :‬ﺳﺮﹰﻓﺎ‪ ،‬ﻭﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ :‬ﻧﺪ ‪‬ﻣﺎ‪،‬‬
‫ﻭﻋﻦ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻣﺘﺮﻭ ﹰﻛﺎ‪ ،‬ﻗﺪ ﺗﺮﻙ ﺍﻟﻄﺎﻋﺔ ﻭﻏﻔﻞ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﺰﺟﺎﺝ ﻛﺎﻥ ﺃﻣﺮﻩ ﻟﻠﺘﻔﺮﻳﻂ ﻭﻫﻮ ﻣﺘﻘﺪﻣﺔ ﺍﻟﻌﺠﺰ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻗﺪﻡ ﻋﻴﻴﻨﺔ ﺑﻦ ﺣﺼﻦ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻨﱯ ‪ :‬ﺃﺳﻠﻢ ﻓﻘﺎﻝ‪ :‬ﻋﻠﻰ ﺃﻥ‬
‫ﺗﺒﲏ ﱄ ﻣﻘﺼﻮﺭﺓ ﰲ ﻣﺴﺠﺪﻙ‪ ،‬ﺃﻛﻮﻥ ﺃﻧﺎ ﻭﻗﻮﻣﻲ ﻓﻴﻬﺎ‪ ،‬ﻭﺗﻜﻮﻥ ﺃﻧﺖ ﻣﻌﻲ ﻓﻴﻬﺎ ﻓﺄﻧـﺰﻝ‬
‫ﺍﷲ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫﴿ﻭﻗﻞ ﺍﳊﻖ﴾ ﺃﻱ‪ :‬ﺍﻟﺬﻱ ﺃﺗﻴﺘﻜﻢ ﺑﻪ ﺍﳊﻖ ﻣﻦ ﺭﺑﻜﻢ‪ ،‬ﻓﻤﻦ ﺷﺎﺀ ﻓﻠﻴﺆﻣﻦ ﻭﻣﻦ ﺷﺎﺀ‬
‫ﷲ﴾)‪ .(١‬ﻭﺃﻧﻜﺮ‬ ‫ﻓﻠﻴﻜﻔﺮ‪ ،‬ﻋﻦ ﺍﻟﺴﺪﻱ‪ :‬ﻫﻮ ﻣﻨﺴﻮﺥ ﺑﻘﻮﻟﻪ‪ ﴿ :‬ﻭﻣ‪‬ﺎ ‪‬ﺗﺸ‪‬ﺎﺀُﻭ ﹶﻥ ِﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﻳﺸ‪‬ﺎ َﺀ ﺍ ُ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻹﻧﺴﺎﻥ‪ :‬ﺁﻳﺔ‪.٣٠‬‬

‫‪٢٠٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺫﻟﻚ ﺁﺧﺮﻭﻥ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺇ‪‬ﺎ ﻭﻋﻴﺪ ﻭ‪‬ﺪﻳﺪ ﻛﻘﻮﻟﻪ‪﴿ :‬ﺍ ‪‬ﻋ ‪‬ﻤﻠﹸﻮﺍ ﻣ‪‬ﺎ ِﺷ ﹾﺌ‪‬ﺘ ‪‬ﻢ ِﺇ‪‬ﻧﻪ‪ِ ‬ﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ‬
‫ﺼﲑ‪.(١)﴾‬‬
‫‪‬ﺑ ِ‬
‫ﻭﻗﺪ ﺑﲔ ﺑﻌﺪﻩ ﻣﺎ ﻟﻜﻞ ﻓﺮﻳﻖ ﻣﺆﻣﻦ ﻭﻛﺎﻓﺮ ﻓﻘﺎﻝ‪﴿ :‬ﺇﻧﺎ ﺃﻋﺘﺪﻧﺎ ﻟﻠﻈﺎﳌﲔ ﻧﺎﺭﺍ﴾ ﺃﻱ‪:‬‬
‫ﺟﻌﻠﻨﺎﻫﺎ ﻋﺘﺎﺩﺍ ﳍﻢ‪﴿ ،‬ﺃﺣﺎﻁ ‪‬ﻢ ﺳﺮﺍﺩﻗﻬﺎ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﺩﺧﺎﻥ ﳛﻴﻂ ﺑﺎﻟﻜﻔﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺣﺼﻮﳍﻢ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺎﺋﻂ ﻣﻦ ﻧﺎﺭ ﻳﻄﻴﻒ ‪‬ﻢ‪ ،‬ﻭﺃﺻﻠﻪ ﺍﳊﺠﺮ ﺍﻟﱵ ﺗﻜﻮﻥ‬
‫ﺣﻮﻝ ﺍﻟﻔﺴﺎﻁ‪﴿ ،‬ﻭﺇﻥ ﻳﺴﺘﻐﻴﺜﻮﺍ﴾ ﺃﻱ‪ :‬ﻳﻘﻮﻟﻮﺍ‪ :‬ﻭﺍﻏﻮﺛﺎ ﻣﻦ ﺍﻟﺸﺪﺓ ﺍﻟﱵ ﺗﺼﻴﺒﻬﻢ‪﴿ ،‬ﻳﻐﺎﺛﻮﺍ‬
‫ﲟﺎﺀ ﻛﺎﳌﻬﻞ﴾ ﺃﻱ‪ :‬ﻛﺪﺭﺩﻱ ﺍﻟﺰﻳﺖ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﻣﺎ ﺃﺫﻳﺐ ﻣﻦ‬
‫ﺍﻟﻨﺤﺎﺱ ﻭﺍﻟﺮﺻﺎﺹ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ :‬ﺍﻟﻘﻴﺢ ﻭﺍﻟﺪﻡ ﻳﺸﻮﻱ ﺍﻟﻮﺟﻮﻩ ﺃﻱ‪ :‬ﺇﺫ ﻗﺪﻡ ﻟﻴﺸﺮﺏ‪،‬‬
‫ﺍﻧﺸﻮﻯ ﺍﻟﻮﺟﻪ ﻣﻦ ﺣﺮﺍﺭﺗﻪ‪﴿ ،‬ﺑﺌﺲ ﺍﻟﺸﺮﺍﺏ﴾ ﺍﳌﻬﻞ‪﴿ ،‬ﻭﺳﺎﺀﺕ ﻣﺮﺗﻔﻘﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻗﺒﺤﺖ‬
‫ﺍﻟﻨﺎﺭ ﻣﺘﻜﺄ‪ ،‬ﺃﻱ‪ :‬ﳎﻠﺴﺎ ﻭﻗﻴﻞ‪ :‬ﳎﺘﻤﻌﺎ ﻛﺄﻧﻪ ﺫﻫﺐ ﺇﱃ ﻣﻌﲎ ﺍﳌﺮﺍﻓﻘﺔ‪ ،‬ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ‬
‫ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪Ò‬‬ ‫ﻼ‬
‫ﺴ ‪‬ﻦ ‪‬ﻋ ‪‬ﻤ ﹰ‬
‫ﺕ ِﺇﻧ‪‬ﺎ ﹶﻻ ‪‬ﻧﻀِﻴ ‪‬ﻊ ﹶﺃ ‪‬ﺟ ‪‬ﺮ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ‪‬‬
‫﴿ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺤ ﱠﻠ ‪‬ﻮ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃﺳ‪‬ﺎ ِﻭ ‪‬ﺭ ﻣِﻦ‬
‫ﺤِﺘ ِﻬﻢ‪ ‬ﺍﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﻳ‪ ‬‬
‫ﺠﺮِﻱ ِﻣ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ ‪‬ﺗ ‪‬‬
‫ﻚ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻚ ِﻧ ‪‬ﻌ ‪‬ﻢ‬
‫ﲔ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺍ َﻷﺭ‪‬ﺍِﺋ ِ‬
‫ﻕ ‪‬ﻣ‪‬ﺘ ِﻜِﺌ ‪‬‬
‫ﺱ ‪‬ﻭِﺇ ‪‬ﺳ‪‬ﺘ ‪‬ﺒ ‪‬ﺮ ٍ‬
‫ﻀﺮ‪‬ﺍ ﻣ‪‬ﻦ ﺳ‪ ‬ﻨﺪ‪ٍ ‬‬
‫ﺐ ‪‬ﻭ‪‬ﻳ ﹾﻠ‪‬ﺒﺴ‪‬ﻮ ﹶﻥ ِﺛﻴ‪‬ﺎﺑ‪‬ﺎ ‪‬ﺧ ‪‬‬
‫ﹶﺫ ‪‬ﻫ ٍ‬
‫ﺖ ‪‬ﻣ ‪‬ﺮ‪‬ﺗ ﹶﻔﻘﹰﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٣١-٣٠ :‬‬
‫ﺏ ‪‬ﻭ ‪‬ﺣﺴ‪‬ﻨ ‪‬‬
‫ﺍﻟﱠﺜﻮ‪‬ﺍ ‪‬‬
‫ﺧﱪ ﺇﻥ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ ،‬ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺇﺿﻤﺎﺭﺍ‪ ،‬ﺇﻧﺎ ﻻ ﻧﻀﻴﻊ ﺃﺟﺮ ﻣﻦ‬
‫ﺃﺣﺴﻦ ﻋﻤﻼ ﻣﻨﻬﻢ‪ ،‬ﻭﱂ ﳛﺘﺞ ﺇﱃ ﺃﻥ ﻳﺬﻛﺮ ﻣﻨﻬﻢ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﻗﺪ ﺃﻋﻠﻤﻨﺎ ﺃﻧﻪ ﳏﺒﻂ‬
‫ﺕ ِﻣ ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹰﺓ‬
‫ﷲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﻋﻤﻞ ﻏﲑ ﺍﳌﺆﻣﻨﲔ ﻭﻗﺎﻝ‪ ﴿ :‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍ ُ‬
‫‪‬ﻭﹶﺃ ‪‬ﺟﺮ‪‬ﺍ ‪‬ﻋﻈِﻴﻤ‪‬ﺎ﴾)‪ ،(٢‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺧﱪ ﺇﻥ‪ ،‬ﺃﻭﻟﺌﻚ ﳍﻢ ﺟﻨﺎﺕ ﻋﺪﻥ‪ ،‬ﻭﻳﻜﻮﻥ ﻗﻮﻟﻪ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺇﻧﺎ ﻻ ﻧﻀﻴﻊ ﺃﺟﺮ ﻣﻦ ﺃﺣﺴﻦ ﻋﻤﻼ ﲟﻨـﺰﻟﺔ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ‪ ،‬ﻭﻭﺟﻪ ﺛﺎﻟﺚ‪ :‬ﺃﻥ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪ :‬ﺁﻳﺔ‪.٤٠‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‪ :‬ﺁﻳﺔ‪.٢٩‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٠٦‬‬
‫ﻳﻜﻮﻥ ﺍﳋﱪ ﺇﻧﺎ ﻻ ﻧﻀﻴﻊ ﺃﺟﺮ ﻣﻦ ﺃﺣﺴﻦ ﻋﻤﻼ ﻷﻧﻪ ﰲ ﻣﻌﲎ ﺇﻧﺎ ﻻ ﻧﻀﻴﻊ ﺃﺟﺮﻫﻢ؛ ﻷﻥ‬
‫ﺫﻛﺮ )ﻣﻦ( ﻛﺬﻛﺮ )ﺍﻟﺬﻱ( ﻭﺫﻛﺮ ﺣﺴﻦ ﺍﻟﻌﻤﻞ ﻛﺬﻛﺮ ﺣﺴﻦ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻴﻜﻮﻥ ﻛﻘﻮﻟﻚ‪:‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﺼﺎﳊﺎﺕ ﺇﻧﺎ ﻻ ﻧﻀﻴﻊ ﺃﺟﺮ ﻣﻦ ﺁﻣﻦ‪ ،‬ﻓﻬﻮ ﻛﻘﻮﻟﻚ‪ :‬ﺇﻧﺎ ﻻ ﻧﻀﻴﻊ‬
‫ﺃﺟﺮﻫﻢ ﴿ﺃﻭﻟﺌﻚ ﳍﻢ ﺟﻨﺎﺕ ﻋﺪﻥ﴾‪ ،‬ﺃﻱ‪ :‬ﺇﻗﺎﻣﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﳉﻨﺔ‪،‬‬
‫ﻭﺃﺳﺎﻭﺭ ﲨﻊ ﺃﺳﻮﺍﺭ ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﺰﻳﺎﺩﺓ‪ ،‬ﻷﻥ ﺃﺻﻠﻪ ﺃﺳﺎﻭﻳﺮ ﻋﻦ ﻗﻄﺮﺏ‪ ،‬ﻭﻋﻦ ﺃﰊ‬
‫ﻋﺒﻴﺪﺓ‪ ،‬ﻫﻮ ﲨﻊ ﺃﺳﻮﺭﺓ‪ ،‬ﻭﺃﺳﻮﺭﺓ ﲨﻊ ﺳﻮﺍﺭ‪.‬‬
‫﴿ﺳﻨﺪﺱ ﻭﺍﺳﺘﱪﻕ﴾ ﻭﻧﻮﻋﺎﻥ ﻣﻦ ﺍﳊﺮﻳﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﻨﺪﺱ ﺍﻟﺪﻳﺒﺎﺝ ﺍﻟﺮﻗﻴﻖ‬
‫ﻭﺍﻻﺳﺘﱪﺍﻕ ﺍﻟﻐﻠﻴﻆ ﻣﻨﻪ‪ ،‬ﻭﺳﻨﺪﺱ ﲨﻊ ﻭﺍﺣﺪﻩ ﺳﻨﺪﺳﺔ‪.‬‬
‫ﻭﺍﻵﺭﺍﺋﻚ ﺍﻟﺴﺮﺭ ﰲ ﺍﳊﺠﺎﻝ‪ ،‬ﻭﺍﺣﺪﳘﺎ ﺃﺭﻳﻜﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺍﻟﻔﺮﺵ ﰲ ﺍﳉﺤﺎﻝ‪،‬‬
‫﴿ﻧﻌﻢ ﺍﻟﺜﻮﺍﺏ﴾ ﺃﻱ‪ :‬ﻧﻌﻢ ﺍﻟﺜﻮﺍﺏ ﺛﻮﺍ‪‬ﻢ‪ ،‬ﻭﺣﺴﻨﺖ ﺍﳉﻨﺔ ﻣﺮﺗﻔﻘﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﺘﻜﺄ‪ ،‬ﻭﻧﺼﺒﻪ‬
‫ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺏ ‪‬ﻭ ‪‬ﺣ ﹶﻔ ﹾﻔﻨ‪‬ﺎ ‪‬ﻫﻤ‪‬ﺎ‬
‫ﻼ ‪‬ﺭﺟ‪ ‬ﹶﻠ ‪‬ﻴ ِﻦ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﻷ ‪‬ﺣ ِﺪ ِﻫﻤ‪‬ﺎ ‪‬ﺟ‪‬ﻨ‪‬ﺘ ‪‬ﻴ ِﻦ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋﻨ‪‬ﺎ ٍ‬
‫ﺏ ﹶﻟﻬ‪‬ﻢ ‪‬ﻣﹶﺜ ﹰ‬
‫ﺿ ِﺮ ‪‬‬
‫﴿ﻭ‪‬ﺍ ‪‬‬
‫ﺠ ‪‬ﺮﻧ‪‬ﺎ‬
‫ﺖ ﹸﺃ ﹸﻛ ﹶﻠﻬ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﻈﻠِﻢ ‪‬ﻣ ‪‬ﻨ ‪‬ﻪ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ‪‬ﻭ ﹶﻓ ‪‬‬
‫ﺠ‪‬ﻨ‪‬ﺘ ‪‬ﻴ ِﻦ ﺁ‪‬ﺗ ‪‬‬
‫ﺨ ٍﻞ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺯ ‪‬ﺭﻋ‪‬ﺎ ‪ِ Ò‬ﻛ ﹾﻠﺘ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫ِﺑ‪‬ﻨ ‪‬‬
‫ﻚ ﻣ‪‬ﺎ ﹰﻻ ‪‬ﻭﹶﺃ ‪‬ﻋ ‪‬ﺰ‬
‫ﺧِﻼﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﻬﺮ‪‬ﺍ ‪ Ò‬ﻭﻛﹶﺎ ﹶﻥ ﹶﻟﻪ‪ ‬ﹶﺛ ‪‬ﻤﺮ‪ ‬ﹶﻓﻘﹶﺎ ﹶﻝ ِﻟﺼ‪‬ﺎ ِﺣِﺒ ِﻪ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻳﺤ‪‬ﺎ ِﻭﺭ‪‬ﻩ‪ ‬ﹶﺃﻧ‪‬ﺎ ﹶﺃ ﹾﻛﹶﺜﺮ‪ِ ‬ﻣ ‪‬ﻨ ‪‬‬
‫ﺴ ِﻪ ﻗﹶﺎ ﹶﻝ ﻣ‪‬ﺎ ﹶﺃ ﹸﻇ ‪‬ﻦ ﺃﹶﻥ ‪‬ﺗﺒِﻴ ‪‬ﺪ ‪‬ﻫ ِﺬ ِﻩ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ‪ Ò‬ﻭﻣ‪‬ﺎ ﹶﺃ ﹸﻇ ‪‬ﻦ‬
‫‪‬ﻧ ﹶﻔﺮ‪‬ﺍ ‪ Ò‬ﻭ ‪‬ﺩ ‪‬ﺧ ﹶﻞ ‪‬ﺟ‪‬ﻨ‪‬ﺘﻪ‪ ‬ﻭﻫ‪ ‬ﻮ ﻇﹶﺎِﻟﻢ‪ ‬ﱢﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺕ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻲ ﻷ ِﺟ ‪‬ﺪ ﱠﻥ ‪‬ﺧ ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﻨ ﹶﻘ ﹶﻠﺒ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﻟﻪ‪ ‬ﺻ‪‬ﺎ ِﺣﺒ‪‬ﻪ‪ ‬ﻭﻫ‪ ‬ﻮ‬
‫ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﻗﹶﺎِﺋ ‪‬ﻤ ﹰﺔ ‪‬ﻭﹶﻟﺌِﻦ ‪‬ﺭﺩِﺩ ‪‬‬
‫ﻼ ‪ Ò‬ﹶﻟ ِﻜ‪‬ﻨﺎ ﻫ‪ ‬ﻮ‬
‫ﺏ ﹸﺛ ‪‬ﻢ ﻣِﻦ ‪‬ﻧ ﹾﻄ ﹶﻔ ٍﺔ ﹸﺛ ‪‬ﻢ ‪‬ﺳﻮ‪‬ﺍ ‪‬ﻙ ‪‬ﺭﺟ‪ ‬ﹰ‬
‫ﻚ ﻣِﻦ ‪‬ﺗﺮ‪‬ﺍ ٍ‬
‫ﺕ ﺑِﺎﱠﻟﺬِﻱ ‪‬ﺧ ﹶﻠ ﹶﻘ ‪‬‬
‫‪‬ﻳﺤ‪‬ﺎ ِﻭﺭ‪‬ﻩ‪ ‬ﹶﺃ ﹶﻛ ﹶﻔ ‪‬ﺮ ‪‬‬
‫ﷲ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ﹶﻻ ﺃﹸ ‪‬ﺷ ِﺮﻙ‪ِ ‬ﺑ ‪‬ﺮﺑ‪‬ﻲ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٣٨-٣٢ :‬‬
‫ﺍُ‬
‫ﺍﻧﺘﺼﺎﺏ )ﺭﺟﻠﲔ( ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﻭﺍﳌﻌﲎ ﻭﺍﺿﺮﺏ ﳍﻢ ﻣﺜﻼ ﻣﺜﻞ ﺭﺟﻠﲔ‪.‬‬
‫ﻛﺎﻥ ﺍﳌﺸﺮﻛﻮﻥ ﺳﺄﻟﻮﺍ ﺍﻟﻨﱯ ‪ ‬ﲟﺸﻮﺭﺓ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺴﺄﻟﻮﻩ ﻋﻦ ﻗﺼﺔ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ‪ ،‬ﻭﻋﻦ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻋﻦ ﻫﺬﻳﻦ ﺍﻟﺮﺟﻠﲔ‪ ،‬ﻓﺄﻋﻠﻤﻪ ﺍﷲ ﺍﳉﻮﺍﺏ‪ ،‬ﻭﺃﻧﻪ ﻣﺜﻞ‬
‫ﻟﻪ ﻭﻟﻠﻜﻔﺎﺭ ﻭﻗﺘﻞ ﳉﻤﻴﻊ ﻣﻦ ﺁﻣﻦ ﺑﺎﷲ ﻭﲨﻴﻊ ﻣﻦ ﻋﺒﺪ ﻏﲑﻩ‪ ،‬ﻭﻛﻔﺮ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﺳﺒﺤﺎﻧﻪ‪:‬‬
‫‪٢٠٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫﴿ﻭﺍﺿﺮﺏ ﳍﻢ ﻣﺜﻼ﴾ ﺍﻵﻳﺔ‪.‬‬

‫﴿ﻭﺣﻔﻔﻨﺎﳘﺎ﴾‪ ،‬ﺟﻌﻠﻨﺎ ﺍﻟﻨﺨﻞ ﻣﻄﻴﻔﺎ ‪‬ﻤﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺣﻒ ﺍﻟﻘﻮﻡ ﺑﺰﻳﺪ ﺇﺫﺍ ﻛﺎﻧﻮﺍ‬
‫ﻣﻄﻴﻔﲔ ﺑﻪ‪ ،‬ﻭﺟﻌﻠﻨﺎ ﺑﻴﻨﻬﻤﺎ ﺯﺭﻋﺎ‪ ،‬ﺃﻋﻠﻢ ﺃﻥ ﻋﻤﺎﺭ‪‬ﻤﺎ ﻛﺎﻣﻠﺔ ﻣﺘﺼﻠﺔ‪ ،‬ﻻ ﻳﻔﻌﻞ ﺑﻴﻨﻬﻤﺎ ﺇﻻ‬
‫ﻋﻤﺎﺭﺓ‪.‬‬
‫﴿ﻛﻠﺘﺎ ﺍﳉﻨﺘﲔ ﺁﺗﺖ ﺃﻛﻠﻬﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﺛﺮﻫﺎ‪﴿ ،‬ﻭﱂ ﺗﻈﻠﻢ﴾ ﺃﻱ‪ :‬ﱂ ﺗﻨﻘﺺ ﻣﻨﻪ ﺷﻴﺌﺎ‬
‫ﻳﻘﻞ‪ :‬ﺁﺗﺘﺎ‪ ،‬ﻷﻥ ﻟﻔﻆ ﻛﻠﺘﺎ ﻣﻮﺣﺪ‪ ،‬ﻭﺍﳌﻌﲎ ﻛﻞ ﻭﺍﺣﺪﺓ ﺁﺗﺖ ﺃﻛﻠﻬﺎ‪﴿ ،‬ﻭﻓﺠﺮﻧﺎ‬
‫ﺧﻼﳍﻤﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻓﻴﻬﻤﺎ ‪‬ﺮﺍ‪ ،‬ﺃﻋﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺷﺮ‪‬ﻤﺎ ﻛﺎﻥ ﻣﻦ ‪‬ﺮ‪ ،‬ﻭﺫﻟﻚ ﺃﻏﺰﺭ‬
‫ﻟﻠﺸﺮﺏ‪.‬‬
‫ﻭﺟﺎﺯ ﺍﻟﺘﺸﺪﻳﺪ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﻨﻬﺮ ﻭﺍﺣﺪﺍ؛ ﻷﻥ ﺍﻟﻨﻬﺮ ﳝﺘﺪ ﻣﻜﺎﻥ ﺍﻟﺘﻔﺠﺮ ﻓﻴﻪ ﻛﻠﻪ‪،‬‬
‫ﻭﻛﺎﻥ ﻟﻪ ﲦﺮ ﻣﻦ ﺍﻟﺜﻤﺎﺭ‪ ،‬ﻭﲦﺮ ﻭﻫﻮ ﺍﳌﺎﻝ ﻋﻦ ﳎﺎﻫﺪ‪.‬‬
‫ﻓﻘﺎﻝ ﻟﺼﺎﺣﺒﻪ ﺍﻵﻳﺔ ﻧﺼﺐ )ﻣﺎﻻ ﻭﻧﻔﺮﺍ( ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﺴ ِﻪ﴾ ﺃﻱ‪ :‬ﻣﺪﺧﻠﻬﺎ ﺍﻟﻨﺎﺭ ﺑﻜﻔﺮﻩ‪﴿ ،‬ﻭﻣﺎ ﺃﻇﻦ ﺍﻟﺴﺎﻋﺔ ﻗﺎﺋﻤﺔ﴾‪.‬‬ ‫﴿ ‪‬ﻭﻫ‪ ‬ﻮ ﻇﹶﺎِﻟﻢ‪ ‬ﱢﻟ‪‬ﻨ ﹾﻔ ِ‬
‫ﺕ ِﺇﻟﹶﻰ ‪‬ﺭﺑ‪‬ﻲ﴾ ﺃﻱ‪ :‬ﺑﻌﺜﺖ ﻛﻤﺎ ﺗﺪﻋﻲ ﺃﻧﺖ‪،‬‬ ‫ﺃﺧﱪ ﺑﻜﻔﺮﻩ ﺑﺎﻟﺒﻌﺚ‪ ﴿ ،‬ﻭﹶﻟﺌِﻦ ‪‬ﺭﺩِﺩ ‪‬‬
‫﴿ﻷﺟﺪﻥ ﺧﲑﺍ ﻣﻨﻬﺎ ﻣﻨﻘﻠﺒﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﻌﺎﺩﺍ؛ ﻷﻧﻪ ﱂ ﻳﻌﻄﲏ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻭﻫﻮ ﻳﺰﻳﺪﱐ‬
‫ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﴿ﺧﲑﺍ ﻣﻨﻬﻤﺎ﴾‪ ،‬ﺑﺰﻳﺎﺩﺓ ﻣﻴﻢ‪ .‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ‬
‫ﻣﻴﻢ ﺑﻌﺪ ﺍﳍﺎﺀ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﻋﻠﻰ ﺍﻟﺘﺜﻨﻴﺔ ﺭﺩﻩ ﻋﻠﻰ ﺍﳉﻨﺘﲔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺭﺩﻩ ﻋﻠﻰ ﺍﳉﻨﺔ‪،‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﰒ ﺳﻮﺍﻙ ﺭﺟﻼ﴾ ﺃﻱ‪ :‬ﻏﺬﺍﻙ ﺻﻐﲑﺍ‪ ،‬ﻭﺃﻧﻌﻢ ﻋﻠﻴﻚ ﺣﱴ ﺻﺮﺕ ﺭﺟﻼ‪،‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﻟﻜﻨﺎ﴾ ﺑﺎﻷﻟﻒ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﲝﺬﻑ ﺍﻷﻟﻒ ﰲ‬
‫ﺍﻟﻮﺻﻞ ﻭﺇﺛﺒﺎ‪‬ﺎ ﰲ ﺍﻟﻮﻗﻒ‪.‬‬
‫ﻭﺍﻷﺻﻞ ﻟﻜﻦ ﺃﻧﺎ ﻫﻮ ﺍﷲ‪ ،‬ﻓﻄﺮﺣﺖ ﺣﺮﻛﺔ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﺍﻟﻨﻮﻥ‪ ،‬ﻓﺤﺮﻛﺖ ﺑﺎﻟﻔﺘﺢ‪،‬‬
‫ﻓﺎﺟﺘﻤﻌﺖ ﻧﻮﻧﺎﻥ ﻓﺄﺩﻏﻤﺖ ﺍﻷﻭﱃ ﰲ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫ﻓﻤﻦ ﺣﺬﻑ ﺍﻷﻟﻒ ﰲ ﺍﻟﻮﺻﻞ‪ ،‬ﻓﻸ‪‬ﺎ ﺃﻟﻒ )ﺃﻧﺎ( ﻭﻫﻲ ﺗﺜﺒﺖ ﰲ ﺍﻟﻮﻗﻒ ﺩﻭﻥ‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٠٨‬‬
‫ﺍﻟﻮﺻﻞ‪ ،‬ﻭﻣﻦ ﺃﺛﺒﺖ ﺍﻷﻟﻒ ﰲ ﺍﻟﻮﺻﻞ ﻓﻌﻠﻰ ﻟﻐﺔ ﻣﻦ ﻗﺎﻝ‪ :‬ﺃﻧﺎ ﻗﻤﺖ‪ ،‬ﻓﺄﺛﺒﺖ ﺍﻷﻟﻒ‬
‫ﻭﺍﺧﺘﺎﺭ ﺫﻟﻚ ﰲ ﻫﺬﺍ ﺍﻟﻮﺿﻊ؛ ﻷﻥ ﺍﳍﻤﺰﺓ ﻗﺪ ﺣﺬﻓﺖ ﻣﻦ ﺃﻧﺎ‪ ،‬ﻓﺼﺎﺭ ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ‬
‫ﻋﻮﺿﺎ ﻣﻦ ﺍﳍﻤﺰﺓ ﴿ﻭﻻ ﺃﺷﺮﻙ ﺑﺮﰊ ﺃﺣﺪﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﺃﺩﻋﻮ ﻣﻌﻪ ﻏﲑﻩ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﷲ ﺇِﻥ ‪‬ﺗ ‪‬ﺮ ِﻥ ﹶﺃﻧ‪‬ﺎ ﹶﺃ ﹶﻗ ﱠﻞ‬
‫ﷲ ﹶﻻ ﻗﹸ ‪‬ﻮ ﹶﺓ ِﺇ ﱠﻻ ﺑِﺎ ِ‬
‫ﺖ ﻣ‪‬ﺎ ﺷ‪‬ﺎ َﺀ ﺍ ُ‬
‫ﻚ ﻗﹸ ﹾﻠ ‪‬‬
‫ﺖ ‪‬ﺟ‪‬ﻨ‪‬ﺘ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ِﺇ ﹾﺫ ‪‬ﺩ ‪‬ﺧ ﹾﻠ ‪‬‬
‫ﺴﺒ‪‬ﺎﻧ‪‬ﺎ‬
‫ﻚ ‪‬ﻭﻳ‪ ‬ﺮ ِﺳ ﹶﻞ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ‪‬ﺣ ‪‬‬
‫ﹶﻓ ‪‬ﻌﺴ‪‬ﻰ ‪‬ﺭﺑ‪‬ﻲ ﺃﹶﻥ ﻳ‪ ‬ﺆِﺗ‪‬ﻴ ِﻦ ‪‬ﺧ ‪‬ﻴﺮ‪‬ﺍ ﻣ‪‬ﻦ ‪‬ﺟ‪‬ﻨِﺘ ‪‬‬ ‫‪Ò‬‬ ‫ﻚ ﻣ‪‬ﺎ ﹰﻻ ‪‬ﻭ ‪‬ﻭﹶﻟﺪ‪‬ﺍ‬
‫ِﻣ ‪‬ﻨ ‪‬‬
‫‪Ò‬‬ ‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ﹶﻟﻪ‪ ‬ﹶﻃ ﹶﻠﺒ‪‬ﺎ‬
‫ﺢ ﻣ‪‬ﺎ ‪‬ﺅﻫ‪‬ﺎ ﹶﻏ ‪‬ﻮﺭ‪‬ﺍ ﹶﻓﻠﹶﻦ ‪‬ﺗ ‪‬‬ ‫ﺻﻌِﻴﺪ‪‬ﺍ ‪‬ﺯﹶﻟﻘﹰﺎ ‪ Ò‬ﹶﺃ ‪‬ﻭ ﻳ‪ ‬‬
‫ﺼِﺒ ‪‬‬ ‫ﺢ ‪‬‬
‫ﺼِﺒ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﹶﻓﺘ‪ ‬‬
‫‪‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺢ ﻳ‪ ‬ﹶﻘ ﱢﻠﺐ‪ ‬ﹶﻛ ﱠﻔ ‪‬ﻴ ِﻪ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﹶﺃ‪‬ﻧ ﹶﻔ ‪‬ﻖ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ِﻫ ‪‬ﻲ ﺧ‪‬ﺎ ِﻭ‪‬ﻳﺔﹲ ‪‬ﻋﻠﹶﻰ ‪‬ﻋﺮ‪‬ﻭ ِﺷﻬ‪‬ﺎ‬
‫ﺻ‪‬ﺒ ‪‬‬
‫ﻂ ِﺑﹶﺜ ‪‬ﻤ ِﺮ ِﻩ ﹶﻓﹶﺄ ‪‬‬
‫‪‬ﻭﹸﺃﺣِﻴ ﹶ‬
‫‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻳ‪‬ﺎ ﹶﻟ ‪‬ﻴ‪‬ﺘﻨِﻲ ﹶﻟ ‪‬ﻢ ﹸﺃ ‪‬ﺷ ِﺮ ‪‬ﻙ ِﺑ ‪‬ﺮﺑ‪‬ﻲ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٤٢-٣٩ :‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻟﻮﻻ﴾‪ ،‬ﲟﻌﲎ ﻫﻼ‪ ،‬ﻭﺗﺄﻭﻳﻞ ﺍﻟﻜﻼﻡ ﺍﻟﺘﻮﺑﻴﺦ ﻭ)ﻣﺎ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ‪ ،‬ﺍﳌﻌﲎ‪:‬‬
‫ﻗﻠﺖ‪ :‬ﺍﻷﻣﺮ ﻣﺎ ﺷﺎﺀ ﺍﷲ‪ ،‬ﺃﻱ‪ :‬ﺷﺎﺀﻩ ﺍﷲ‪.‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ ﻭﻳﻜﻮﻥ ﺍﳉﻮﺍﺏ‬
‫ﻣﻀﻤﺮﺍ‪ ،‬ﻭﺍﻟﺘﺄﻭﻳﻞ ﺃﻱ ﺷﻲﺀ ﺷﺎﺀ ﺍﷲ ﻛﺎﻥ‪ ،‬ﻭﺍﳌﻌﲎ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻣﺎ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻭﻻ ﻳﻘﻮﻯ‬
‫ﺃﺣﺪ ﰲ ﺑﺪﻧﻪ ﻭﻻ ﰲ ﻣﻠﻚ ﻳﺪﻩ ﺇﻻ ﺑﺎﷲ‪.‬‬
‫﴿ﺇﻥ ﺗﺮﻥ ﺃﻧﺎ ﺃﻗﻞ ﻣﻨﻚ ﻣﺎﻻ ﻭﻭﻟﺪﺍ﴾‪) ،‬ﺃﻗﻞ( ﻣﻨﺼﻮﺏ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻟﺘﺮﱐ‪ ،‬ﻭ)ﺃﻧﺎ(‬
‫ﻓﺼﻞ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺟﻌﻠﺖ ﺃﻧﺎ ﺗﺄﻛﻴ ‪‬ﺪﺍ ﻟﻀﻤﲑ ﺍﳌﺘﻜﻠﻢ ﰲ ﺗﺮﱐ‪.‬‬
‫ﻭﳚﻮﺯ ﰲ ﺍﻟﻜﻼﻡ ﺭﻓﻊ )ﺃﻗﻞ(‪ ،‬ﲡﻌﻞ )ﺃﻧﺎ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭﺃﻗﻞ ﺍﳋﱪ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﰲ ﻣﻮﺿﻊ‬
‫ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻟﺘﺮﱐ‪.‬‬
‫﴿ﻓﻌﺴﻰ ﺭﰊ ﺃﻥ ﻳﺆﺗﻴﲏ ﺧﲑﺍ ﻣﻦ ﺟﻨﺘﻚ﴾‪ ،‬ﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺍﺩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﰲ‬
‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺣﺴﺒﺎﻥ ﻋﺬﺍﺏ‪ ،‬ﻛﺬﺍ ﺭﻭﻱ ﻋﻦ ﻗﺘﺎﺩﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺍﳊﺴﺒﺎﻥ ﰲ ﺍﻟﻠﻐﺔ ﺍﳊﺴﺎﺏ‪ ،‬ﻭﺍﳌﻌﲎ ﻳﺮﺳﻞ ﻋﻠﻴﻬﺎ ﻋﺬﺍﺏ ﺣﺴﺒﺎﻥ‪،‬‬
‫ﻭﺫﻟﻚ ﺍﳊﺴﺒﺎﻥ ﺣﺴﺎﺏ ﻣﺎ ﻛﺴﺒﺖ ﻳﺪﺍﻙ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﳊﺴﺒﺎﻥ ﺍﳌﺮﺍﻣﻲ ﻭﺍﺣﺪ‪‬ﺎ ﺣﺴﺒﺎﻧﺔ‪ ،‬ﻭﺍﻟﺼﻌﻴﺪ ﺍﻟﺘﺮﺍﺏ ﺍﻟﺬﻱ ﻻ ﻧﺒﺎﺕ ﻓﻴﻪ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﻌﻴﺪ ﺍﻷﻣﻠﺲ ﺍﳌﺴﺘﻮﻱ‪ ،‬ﻭﺍﻟﺰﻟﻖ ﺍﻟﺬﻱ ﺗﺰﻝ ﻋﻨﻪ ﺍﻷﻗﺪﺍﻡ‪ ،‬ﻭﻏﻮﺭﺍ ﺃﻱ‪ :‬ﻏﺎﺋﺮﺍ‪،‬‬
‫‪٢٠٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺟﻌﻞ ﺍﳌﺼﺪﺭ ﻣﻮﺿﻊ ﺍﻟﺼﻔﺔ‪ ،‬ﻭﻫﻮ ﺧﱪ ﺃﺻﺒﺢ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﺫﺍ ﻏﻮﺭ‪.‬‬

‫﴿ﻓﻠﻦ ﺗﺴﺘﻄﻴﻊ ﻟﻪ﴾ ﺃﻱ‪ :‬ﳍﻤﺎ ﻃﻠﺒﺎ‪ ،‬ﻓﺘﻌﻤﺮ ﺑﻪ ﺟﻨﺘﻚ‪.‬‬
‫ﻂ ِﺑﹶﺜ ‪‬ﻤ ِﺮ ِﻩ﴾ ﺃﻱ‪ :‬ﺃﺣﺎﻁ ﺍﷲ ﺍﻟﻌﺬﺍﺏ ﺑﺜﻤﺮﻩ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﺍﻟﺬﻱ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‬
‫﴿ ‪‬ﻭﹸﺃﺣِﻴ ﹶ‬
‫ﻷﺣﻴﻂ ﻣﻀﻤﺮ‪ ،‬ﻭﻫﻮ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺑﺜﻤﺮﻩ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ‬
‫ﻷﺣﻴﻂ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﻀﻤﺘﲔ ﺟﻌﻠﻪ ﲨﻊ ﲦﺮﺓ ﻛﺨﺸﺒﺔ ﻭﺧﺸﺐ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﲨﻊ‬
‫ﺍﳉﻤﻊ‪ ،‬ﻛﺄﻧﻪ ﲨﻊ ﲦﺎﺭ‪ ،‬ﻛﺤﻤﺎﺭ ﻭﲪﺮ‪ ،‬ﲦﺎﺭ ﲨﻊ ﲦﺮﺓ ﻛﺂﻛﺎﻡ ﻭﺃﻛﻤﺔ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﻔﺘﺤﺘﲔ ﺟﻌﻠﻪ ﲨﻊ ﲦﺮﺓ ﻛﺨﺸﺒﺔ ﻭﺧﺸﺐ‪.‬‬
‫ﻭﻣﻦ ﺃﺳﻜﻦ ﺍﻟﺜﺎﱐ ﻭﺿﻢ ﺍﻷﻭﻝ ﻓﻌﻠﻰ ﺍﻻﺳﺘﺤﻘﺎﻕ‪ ،‬ﻭﺃﺻﻠﻪ ﺿﻤﺘﺎﻥ‪ ،‬ﻓﺄﺻﺒﺢ‬
‫ﻳﻘﻠﺐ ﻛﻔﻴﻪ ﺃﻱ ﻧﺎﺩﻣﺎ‪ ،‬ﻭﻫﺬﺍ ﳑﺎ ﻳﻮﺻﻒ ﺑﻪ ﺍﻟﻨﺎﺩﻡ‪.‬‬
‫﴿ﻭﻫﻲ ﺧﺎﻭﻳﺔ ﻋﻠﻰ ﻋﺮﻭﺷﻬﺎ﴾‪ ،‬ﺍﻟﻌﺮﻭﺵ ﺍﻟﺴﻘﻮﻑ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻗﺪ ‪‬ﺪﻣﺖ ﺳﻘﻮﻓﻬﺎ‬
‫ﻓﺼﺎﺭﺕ ﺍﳊﻴﻄﺎﻥ ﻛﺄ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺴﻘﻮﻑ ﻭﻫﻲ ﺧﺎﻟﻴﺔ ﻋﻠﻰ ﺃﺑﻨﻴﺘﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﺍﹾﻟ ‪‬ﻮ ﹶﻻ‪‬ﻳﺔﹸ‬
‫ﺼﺮ‪‬ﺍ ‪ Ò‬ﻫﻨ‪‬ﺎِﻟ ‪‬‬
‫ﷲ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬ﻨ‪‬ﺘ ِ‬
‫ﺼﺮ‪‬ﻭ‪‬ﻧﻪ‪ ‬ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍ ِ‬
‫﴿ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗﻜﹸﻦ ﱠﻟ ‪‬ﻪ ِﻓﹶﺌﺔﹲ ﻳ‪‬ﻨ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ٍﺀ‬
‫ﺏ ﹶﻟﻬ‪‬ﻢ ‪‬ﻣﹶﺜ ﹶﻞ ﺍﹾﻟ ‪‬‬
‫ﺿ ِﺮ ‪‬‬
‫ﻭ‪‬ﺍ ‪‬‬ ‫‪Ò‬‬ ‫ﺤ ‪‬ﻖ ﻫ‪ ‬ﻮ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﹶﺛﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﻭ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻋ ﹾﻘﺒ‪‬ﺎ‬
‫ﷲ ﺍﹾﻟ ‪‬‬
‫ِ‬
‫ﺡ ‪‬ﻭﻛﹶﺎ ﹶﻥ‬
‫ﺢ ‪‬ﻫﺸِﻴﻤ‪‬ﺎ ‪‬ﺗ ﹾﺬﺭ‪‬ﻭ ‪‬ﻩ ﺍﻟﺮ‪‬ﻳﺎ ‪‬‬
‫ﺻ‪‬ﺒ ‪‬‬
‫ﺽ ﹶﻓﹶﺄ ‪‬‬
‫ﺕ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﻂ ِﺑ ِﻪ ‪‬ﻧﺒ‪‬ﺎ ‪‬‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻓﹶﺎ ‪‬ﺧ‪‬ﺘ ﹶﻠ ﹶ‬
‫ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ِ ‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﷲ ‪‬ﻋﻠﹶﻰ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻣ ﹾﻘ‪‬ﺘ ِﺪﺭ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٤٥-٤٣ :‬‬
‫ﺍُ‬
‫ﻗﻮﻟﻪ‪ :‬ﻭﱂ ﺗﻜﻦ ﻟﻪ ﻓﺌﺔ ﺭﺩ ﻋﻠﻴﻪ ﰲ ﻗﻮﻟﻪ‪ :‬ﻭﺃﻋﺰ ﻧﻔﺮﺍ‪ ،‬ﻭﺟﺎﺯ ﻳﻨﺼﺮﻭﻧﻪ ﻋﻠﻰ ﻣﻌﲎ‬
‫ﺍﻟﻔﺌﺔ‪ ،‬ﺃﻱ‪ :‬ﺃﻗﻮﺍﻡ ﻳﻨﺼﺮﻭﻧﻪ ﻭﻣﺎ ﻛﺎﻥ ﻣﻨﺘﺼﺮﺍ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻛﺎﻥ ﻫﻮ ﺃﻳﻀﺎ ﻗﺎﺩﺭﺍ ﻋﻠﻰ ﻧﺼﺮﺓ‬
‫ﻧﻔﺴﻪ‪.‬‬
‫ﻭﺍﻟﻮﻻﻳﺔ ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﺍﻟﻨﺼﺮﺓ‪ ،‬ﻭﺑﺎﻟﻜﺴﺮ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ ﻭﻗﺎﻝ‬
‫ﺍﺑﻦ ﻣﺴﻠﻢ‪ :‬ﻳﺮﻳﺪ ﻳﻮﻣﺌﺬ ﻳﺘﻮﻟﻮﻥ ﺍﷲ‪ ،‬ﻭﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻭﻳﺘﱪﺀﻭﻥ ﳑﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻧﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ ﺃﻱ‪ :‬ﻋﻨﺪ ﺫﻟﻚ ﻳﺘﺒﲔ ﻧﺼﺮﺓ ﻭﱄ ﺍﷲ‪ ،‬ﺑﺘﻮﱄ ﺍﷲ ﺇﻳﺎﻩ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﺍﳊﻖ﴾ ﺑﺎﻟﺮﻓﻊ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﳉﺮ‪ .‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺮﻓﻊ‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢١٠‬‬
‫ﻓﻬﻮ ﻧﻌﺖ ﻟﻠﻮﻻﻳﺔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﳉﺮ ﻓﻬﻮ ﻧﻌﺖ ﷲ‪.‬‬
‫ﻣﻦ ﺭﻓﻊ ﺍﳊﻖ ﺟﻌﻞ )ﺍﻟﻮﻻﻳﺔ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭ)ﻫﻨﺎﻟﻚ( ﺧﱪﻩ ﻭ)ﺍﳊﻖ( ﻧﻌﺖ ﻟﻠﻮﻻﻳﺔ‪،‬‬
‫ﻭﺍﻷﻣﻞ ﰲ ﻫﻨﺎﻟﻚ ﺍﻻﺳﺘﻘﺮﺍﺭ ﻭﺍﶈﺬﻭﻑ ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﻫﻨﺎﻟﻚ ﻣﻘﺎﻣﻪ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﷲ‬
‫ﺧﱪﺍ ﻟﻠﻮﻻﻳﺔ‪.‬‬
‫ﻭﻣﻦ ﺧﻔﺾ )ﺍﳊﻖ( ﺟﻌﻠﻪ ﻧﻌﺘﺎ ﷲ‪ ،‬ﺃﻱ‪ :‬ﷲ ﺫﻱ ﺍﳊﻖ ﻭﺃﻟﻐﻲ ﻫﻨﺎﻟﻚ ﻓﻴﻜﻮﻥ‬
‫ﺍﻟﻔﺎﻋﻞ ﰲ ﻫﻨﺎﻟﻚ ﺍﻻﺳﺘﻘﺮﺍﺭ ﺍﻟﺬﻱ ﻗﺎﻡ ﷲ ﻣﻘﺎﻣﻪ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻫﻨﺎﻟﻚ ﰲ‬
‫ﻫﺬﻳﻦ ﺍﻟﺘﻮﺟﻴﻬﲔ‪.‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﰲ ﻫﻨﺎﻟﻚ ﺇﺫﺍ ﺟﻌﻠﺖ ﷲ ﺧﱪﺍ ‪ -‬ﻣﻨﺘﺼﺮﺍ‪ ،‬ﻓﻴﺤﺴﻦ‬
‫ﺍﻟﻮﻗﻒ ﻋﻠﻰ ﻫﻨﺎﻟﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ .‬ﻭ)ﻫﻨﺎﻟﻚ( ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻇﺮﻑ ﺯﻣﺎﻥ ﻭﻇﺮﻑ‬
‫ﻣﻜﺎﻥ‪ ،‬ﻭﺃﺻﻠﻪ ﺍﳌﻜﺎﻥ‪.‬‬
‫ﺗﻘﻮﻝ‪ :‬ﺃﺟﻠﺴﻦ ﻫﻨﺎﻟﻚ ﻭﻫﺎﻫﻨﺎ‪ ،‬ﻭﺃﻗﻢ ﻫﻨﺎﻟﻚ‪ ،‬ﻭﺍﻟﻼﻡ ﺗﺪﻝ ﻋﻠﻰ ﺑﻌﺪ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‪،‬‬
‫ﻫﻮ ﺧﱪ ﺛﻮﺍﺑﺎ ﺃﻱ‪ :‬ﳎﺎﺯﺍﺓ‪ ،‬ﻭ﴿ﻋﻘﺒﺎ﴾ ﺃﻱ‪ :‬ﻋﺎﻗﺒﺔ‪ ،‬ﻭﳘﺎ ﻣﻨﺼﻮﺑﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪.‬‬
‫ﻭﻗﺮﺃ ﻋﺎﺻﻢ ﻭﲪﺰﺓ‪﴿ :‬ﻋﻘﺒﺎ﴾ ﺳﺎﻛﻨﺔ ﺍﻟﻘﺎﻑ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻀﻢ‪ ،‬ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﲟﻌﲎ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﺍﳍﺸﻴﻢ ﺍﻟﻴﺎﺑﺲ ﺍﳌﺘﻔﺘﺖ‪﴿ ،‬ﺗﺬﺭﻭﻩ﴾‪ ،‬ﺃﻱ‪ :‬ﺗﻨﺴﻔﻪ‪ .‬ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ ﻭﻓﻴﻪ ﻟﻐﺘﺎﻥ ﱂ‬
‫ﻳﻘﺮﺃ ‪‬ﻤﺎ ﺗﺬﺭﻳﻪ ﺑﻀﻢ ﺍﻟﺘﺎﺀ ﻭﻛﺴﺮ ﺍﻟﺮﺍﺀ‪ ،‬ﻭﺗﺬﺭﻳﻪ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻫﻲ ﰲ ﻗﺮﺍﺀﺓ‬
‫ﻋﺒﺪ ﺍﷲ ﺗﺬﺭﻳﻪ ﺍﻟﺮﻳﺢ‪.‬‬
‫ﻳﺮﻳﺪ ﺃﻥ ﺍﳊﻴﺎﺓ ﻣﻨﻘﻠﺒﺔ ﻛﺎﻧﻘﻼﺏ ﺍﻟﻨﺒﺎﺕ‪ ،‬ﻛﺎﻥ ﻳﺮﻭﻕ ﺣﺴ‪‬ﻨﺎ ﻭﻏﻀﺎﺿﺔ ﰒ ﻋﺎﺩ‬
‫ﻫﺸﻴﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪﴿ ،‬ﻭﻛﺎﻥ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻣﻘﺘﺪ ‪‬ﺭﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺍﻹﻧﺸﺎﺀ‬
‫ﻭﺍﻹﻓﻨﺎﺀ ﻣﻘﺘﺪﺭﺍ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ‪ :‬ﻓﺎﻟﻜﻼﻡ ﻛﺄﻥ ﺍﷲ ﻗﺎﺋﻠﻪ ﺇﻥ ﻣﻦ ﺷﺎﻫﺪﰎ ﻣﻦ ﻗﺪﺭﺗﻪ ﳌﻦ‬
‫ﳛﺎﺫﺭ ﻋﻨﺪﻩ‪ ،‬ﻭﺃﻧﻪ ﻛﺬﻟﻚ ﻛﺎﻥ ﻭﱂ ﻳﺰﻝ‪ ،‬ﻫﺬﺍ ﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻛﺎﻥ ﺍﷲ‬
‫ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻣﻘﺘﺪﺭﺍ‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻥ ﻣﻘﺘﺪﺭﺍ ﻋﻠﻴﻬﻢ ﻗﺒﻞ ﻛﻮ‪‬ﺎ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻛﺎﻥ ﻣﻦ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﲟﻨـﺰﻟﻪ ﻛﺎﺋﻦ ﻭﻳﻜﻮﻥ‪ ،‬ﻭﻗﻮﻝ ﺍﳊﺴﻦ ﰲ ﻫﺬﺍ ﺣﺴﻦ‪.‬‬
‫ﻭﻣﺬﻫﺐ ﺳﻴﺒﻮﻳﻪ ﻭﺍﳋﻠﻴﻞ ﰲ ﻫﺬﺍ ﻣﺬﻫﺐ ﺍﻟﻨﺤﻮﻳﲔ ﺍﳊﺬﺍﻕ‪ ،‬ﻷ‪‬ﻢ ﻳﻘﻮﻟﻮﻥ ﺇﳕﺎ‬
‫ﺧﻮﻃﺒﺖ ﺍﻟﻌﺮﺏ ﺑﻠﻐﺘﻬﺎ ﻭﻧـﺰﻝ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻤﺎ ﻳﻌﻘﻠﻮﻧﻪ ﻭﻳﺘﺨﺎﻃﺒﻮﻥ ﺑﻪ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻻ‬
‫‪٢١١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺗﻌﺮﻑ ﻛﺎﻥ ﲟﻌﲎ ﻳﻜﻮﻥ ﺇﻻ ﺑﺄﻥ ﻳﺪﺧﻞ ﻋﻠﻰ ﺍﳊﺮﻑ ﺁﻟﺔ ﺗﻨﻘﻠﻬﺎ ﺇﱃ ﻣﻌﲎ ﺍﻻﺳﺘﻘﺒﺎﻝ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﺗﻌﺮﻑ ﺍﳌﺎﺿﻲ ﰲ ﻣﻌﲎ ﺍﳊﺎﻝ‪ ،‬ﻭﻫﺬﺍ ﺷﺮﺡ ﲨﻴﻊ ﻣﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻫﺬﺍ‬
‫ﷲ ِﺑ ﹸﻜ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻋﻠِﻴﻤ‪‬ﺎ﴾)‪.(٢‬‬
‫ﷲ ﹶﻏﻔﹸﻮﺭ‪‬ﺍ ‪‬ﺭﺣِﻴﻤ‪‬ﺎ﴾)‪ ﴿ .(١‬ﻭﻛﹶﺎ ﹶﻥ ﺍ ُ‬
‫ﺍﻟﺒﺎﺏ ﳓﻮ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭﻛﹶﺎ ﹶﻥ ﺍ ُ‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﹶﺛﻮ‪‬ﺍﺑ‪‬ﺎ‬
‫ﺕ ‪‬ﺧ ‪‬ﻴﺮ‪ِ ‬ﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﺎ ِﻗﻴ‪‬ﺎﺕ‪ ‬ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ‪‬‬
‫﴿ﺍﹾﻟﻤ‪‬ﺎ ﹸﻝ ﻭ‪‬ﺍﹾﻟ‪‬ﺒﻨ‪‬ﻮ ﹶﻥ ﺯِﻳ‪‬ﻨﺔﹸ ﺍﹾﻟ ‪‬‬
‫ﺸ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﻓ ﹶﻠ ‪‬ﻢ ‪‬ﻧﻐ‪‬ﺎ ِﺩ ‪‬ﺭ ِﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ‬
‫ﺽ ﺑ‪‬ﺎ ِﺭ ‪‬ﺯ ﹰﺓ ‪‬ﻭ ‪‬ﺣ ‪‬‬
‫ﺠﺒ‪‬ﺎ ﹶﻝ ‪‬ﻭ‪‬ﺗﺮ‪‬ﻯ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺴ‪‬ﻴﺮ‪ ‬ﺍﹾﻟ ِ‬
‫ﻼ ‪ Ò‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻧ‪ ‬‬
‫‪‬ﻭ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﹶﺃ ‪‬ﻣ ﹰ‬
‫ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ‪ Ò‬ﻭﻋ‪ِ ‬ﺮﺿ‪‬ﻮﺍ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﺻ‪‬ﻔًّﺎ ﱠﻟ ﹶﻘ ‪‬ﺪ ِﺟ ﹾﺌﺘ‪‬ﻤ‪‬ﻮﻧ‪‬ﺎ ﹶﻛﻤ‪‬ﺎ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ﹶﻝ ‪‬ﻣ ‪‬ﺮ ٍﺓ ‪‬ﺑ ﹾﻞ ‪‬ﺯ ‪‬ﻋ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ‬
‫ﲔ ِﻣﻤ‪‬ﺎ ﻓِﻴ ِﻪ‬
‫ﺸ ِﻔ ِﻘ ‪‬‬
‫ﲔ ﻣ‪ ‬‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫ﺏ ﹶﻓ‪‬ﺘﺮ‪‬ﻯ ﺍﹾﻟﻤ‪ ‬‬
‫ﺿ ‪‬ﻊ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫‪‬ﻭﻭ‪ِ ‬‬ ‫‪Ò‬‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ ‪‬ﻣ ‪‬ﻮ ِﻋﺪ‪‬ﺍ‬
‫ﺃﹶﻥ ﻟﱠﻦ ‪‬ﻧ ‪‬‬
‫ﲑ ﹰﺓ ِﺇ ﱠﻻ ﹶﺃ ‪‬ﺣﺼ‪‬ﺎﻫ‪‬ﺎ ‪‬ﻭ ‪‬ﻭ ‪‬ﺟﺪ‪‬ﻭﺍ‬
‫ﲑ ﹰﺓ ‪‬ﻭ ﹶﻻ ﹶﻛِﺒ ‪‬‬
‫ﺻ ِﻐ ‪‬‬
‫ﺏ ﹶﻻ ‪‬ﻳﻐ‪‬ﺎ ِﺩﺭ‪ ‬‬
‫‪‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﻳ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ﹶﻠ‪‬ﺘﻨ‪‬ﺎ ﻣ‪‬ﺎ ِﻟ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﻚ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٤٩-٤٦ :‬‬
‫ﺿﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﻈ ِﻠﻢ‪ ‬ﺭ‪‬ﺑ ‪‬‬
‫ﻣ‪‬ﺎ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺣ‪‬ﺎ ِ‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﲨﺎﳍﺎ ﺍﻟﺬﻱ ﻳﺘﺰﻳﻦ ﺑﻪ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﺍﻟﺒﺎﻗﻴﺎﺕ‬ ‫﴿ﺯِﻳ‪‬ﻨﺔﹸ ﺍﹾﻟ ‪‬‬
‫ﺍﻟﺼﺎﳊﺎﺕ ﻳﻘﺎﻝ‪ :‬ﻫﻲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﻭﻻ ﺇﻟﻪ ﺇﻻ‬
‫ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﻞ ﻋﻤﻞ ﺻﺎﱀ ﻳﺒﻘﻰ ﺛﻮﺍﺑﻪ‪.‬‬
‫ﺠﺒ‪‬ﺎ ﹶﻝ﴾ ﺃﻱ‪:‬‬ ‫ﺴ‪‬ﻴﺮ‪ ‬ﺍﹾﻟ ِ‬
‫ﻼ﴾ ﺃﻱ‪ :‬ﻣﺎ ﻳﺄﻣﻠﻮﻥ‪ ﴿ .‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻧ‪ ‬‬ ‫ﻚ ﹶﺛﻮ‪‬ﺍﺑ‪‬ﺎ ‪‬ﻭ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﹶﺃ ‪‬ﻣ ﹰ‬
‫﴿ ‪‬ﺧ‪‬ﻴﺮ‪ِ ‬ﻋ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻭﺍﺫﻛﺮ ﻳﻮﻡ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ ﺧﲑ ﻳﻮﻡ ﺗﺴﲑ ﺍﳉﺒﺎﻝ‪.‬‬
‫ﻻ ﳛﺴﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﻣﻞ ﻣﺎ ﻗﺒﻠﻪ؛ ﻷﻥ ﺣﺮﻑ ﺍﻟﻌﻄﻒ ﳝﻨﻊ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ‬
‫ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﺗﺴﲑ ﺍﳉﺒﺎﻝ﴾ ﺑﺎﻟﺘﺎﺀ ﻭﻓﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﺍﳉﺒﺎﻝ ﺭﻓﻌﺎ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫﴿ﻧﺴﲑ﴾ ﺑﺎﻟﻨﻮﻥ‪ ،‬ﺍﳉﺒﺎﻝ ﻧﺼﺒﺎ‪.‬‬
‫ﺠﺒ‪‬ﺎ ﹸﻝ﴾)‪ ﴿ .(٣‬ﻭِﺇﺫﹶﺍ ﺍﹾﻟ ِ‬
‫ﺠﺒ‪‬ﺎ ﹸﻝ‬ ‫ﺕ ﺍﹾﻟ ِ‬
‫ﻓﻤﻦ ﻗﺮﺃ ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻓﻠﻘﻮﻟﻪ‪ :‬ﻭ﴿ ‪‬ﻭﺳ‪‬ﻴ ‪‬ﺮ ِ‬
‫ﺕ﴾)‪.(٤‬‬ ‫‪‬ﺳ‪‬ﻴ ‪‬ﺮ ‪‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺁﻳﺔ‪.٩٦‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ :‬ﺁﻳﺔ‪.٤٠‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺒﺄ‪ :‬ﺁﻳﺔ‪.٢٠‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺘﻜﻮﻳﺮ‪ :‬ﺁﻳﺔ‪.٣‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢١٢‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻠﻘﻮﻟﻪ‪﴿ :‬ﻭﺣﺸﺮﻧﺎﻫﻢ ﻓﻠﻢ ﻧﻐﺎﺩﺭ ﻣﻨﻬﻢ ﺃﺣﺪﺍ﴾ ﺇﺫﺍ ﱂ‬
‫ﻳﻌﺪﻝ ﺑﻪ ﺇﱃ ﻟﻔﻆ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‪ ،‬ﻭﻫﻮ ﺇﻟﻴﻪ ﺃﻗﺮﺏ‪.‬‬
‫ﺽ ﺑ‪‬ﺎ ِﺭ ‪‬ﺯ ﹰﺓ﴾‬
‫ﻭﺗﺴﻴﲑﻫﺎ ﺟﻌﻠﻬﺎ ﺗﺴﲑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺴﲑ ﺑﺄﻥ ﲡﻌﻞ ﻫﺒﺎﺀ ﻣﻨﺒﹰﺜﺎ ﴿‪‬ﺗﺮ‪‬ﻯ ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺃﻱ‪ :‬ﺃﺑﺮﺯﻧﺎ ﺃﻫﻠﻬﺎ ﻣﻦ ﺑﻄﻨﻬﺎ‪ .‬ﻭﻗﻴﻞ ﺳﲑﺕ ﺍﳉﺒﺎﻝ ﻓﺼﺎﺭﺕ ﻛﻠﻬﺎ ﺑﺎﺭﺯﺓ‪ ،‬ﻻ ﻳﺴﲑﻫﺎ‬
‫ﺷﻲﺀ‪ ،‬ﺣﺸﺮﻧﺎﻫﻢ‪ ،‬ﺃﻱ‪ :‬ﺳﻘﻨﺎ ﺑﲏ ﺁﺩﻡ ﺇﱃ ﳏﺸﺮﻫﻢ‪ ،‬ﻓﻠﻢ ﻧﺘﺮﻙ‪ ،‬ﻭﱂ ﳔﻠﻒ ﻣﻨﻬﻢ ﺃﺣ ‪‬ﺪﺍ‪.‬‬
‫ﻭﻗﻮﻟﻪ )ﺻﻔﺎ( ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻣﺼﻄﻔﲔ ﻇﺎﻫﺮﻳﻦ ﷲ‪ ،‬ﻳﺮﻯ ﲨﺎﻋﺘﻬﻢ‬
‫ﻛﻤﺎ ﻳﺮﻯ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻻ ﳛﺠﺐ ﻭﺍﺣﺪ ﻭﺍﺣ ‪‬ﺪﺍ‪.‬‬
‫﴿ ﹶﻛﻤ‪‬ﺎ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﹶﺃ ‪‬ﻭ ﹶﻝ ‪‬ﻣ ‪‬ﺮ ٍﺓ﴾ ﺃﻱ‪ :‬ﺑﻌﺜﻨﺎﻛﻢ ﻛﻤﺎ ﺧﻠﻘﻨﺎﻛﻢ‪ ،‬ﻭﻗﻴﻞ ﳛﺸﺮﻭﻥ ﺣﻔﺎﺓ‬
‫ﻋﺮﺍﺓ ﻏﺮﻻ‪﴿ ،‬ﺑﻞ ﺯﻋﻤﺘﻢ﴾ ﺃﻱ‪ :‬ﰲ ﺩﻧﻴﺎﻛﻢ ﺃﻥ ﻟﻦ ﳒﻌﻞ ﻟﻜﻢ ﻣﻮﻋﺪﺍ‪ .‬ﺃﻱ‪ :‬ﺇﻥ ﱂ ﻳﺒﻌﺜﻮﺍ‪،‬‬
‫ﻷﻥ ﺍﷲ ﻭﻋﺪﻫﻢ ﺑﺎﻟﺒﻌﺚ‪.‬‬
‫ﺏ﴾ ﺃﻱ‪ :‬ﻛﺘﺎﺏ ﻛﻞ ﺍﻣﺮﺉ ﰲ ﳝﻴﻨﻪ ﺃﻭ ﰲ ﴰﺎﻟﻪ‪،‬ﻭﺗﺮﻯ ﺍﺠﻤﻟﺮﻣﲔ‬ ‫ﺿ ‪‬ﻊ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫﴿ ‪‬ﻭﻭ‪ِ ‬‬
‫ﺧﺎﺋﻔﲔ ﳑﺎ ﻓﻴﻪ‪ ،‬ﻳﻘﻮﻟﻮﻥ ﴿ﻳﺎ ﻭﻳﻠﻨﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻗﺪ ﻟﺰﻣﻨﺎ ﺍﻟﻮﻳﻞ‪ ﴿ ،‬ﹶﻻ ﻳ‪ ‬ﻐﺎ ِﺩﺭ‪ ﴾‬ﺃﻱ‪ :‬ﻻ ﻳﺘﺮﻙ‬
‫ﻣﻮﺿﻊ ﻻ ﻳﻐﺎﺩﺭ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺃﻱ ﺷﻲﺀ ﳍﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻏﲑ ﻣﻐﺎﺩﺭ ﺻﻐﲑﺓ ﻣﻦ‬
‫ﺍﻟﺬﻧﻮﺏ ﻭﻻ ﻛﺒﲑﺓ‪ ،‬ﺇﻻ ﺗﻀﻤﻦ ﺫﻛﺮﻫﺎ‪ .‬ﻭﻭﺟﺪﻭﺍ ﻣﺎ ﻋﻤﻠﻮﺍ ﻣﻦ ﺃﻋﻤﺎﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺜﺒﺘﺎ‪،‬‬
‫ﻭﻻ ﻳﻈﻠﻢ ﺭﺑﻚ ﺃﺣﺪﺍ‪ ،‬ﺃﻱ‪ :‬ﰲ ﺍﺠﻤﻟﺎﺯﺍﺓ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴ ‪‬ﻖ‬
‫ﺠ ‪‬ﻦ ﹶﻓ ﹶﻔ ‪‬‬
‫ﺲ ﻛﹶﺎ ﹶﻥ ِﻣ ‪‬ﻦ ﺍﹾﻟ ِ‬
‫ﺠﺪ‪‬ﻭﺍ ِﺇ ﱠﻻ ِﺇ‪‬ﺑﻠِﻴ ‪‬‬
‫ﺴ‪‬‬‫ﺠﺪ‪‬ﻭﺍ َﻵ ‪‬ﺩ ‪‬ﻡ ﹶﻓ ‪‬‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﺍ ‪‬ﺳ ‪‬‬
‫﴿ ‪‬ﻭِﺇ ﹾﺫ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ِﻟ ﹾﻠ ‪‬ﻤ ﹶ‬
‫ﲔ ‪‬ﺑ ‪‬ﺪ ﹰﻻ‬
‫ﺲ ﻟِﻠﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫ﺨﺬﹸﻭ‪‬ﻧ ‪‬ﻪ ‪‬ﻭ ﹸﺫ ‪‬ﺭ‪‬ﻳ‪‬ﺘ ‪‬ﻪ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ ﻣِﻦ ﺩ‪‬ﻭﻧِﻲ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ِﺑ ﹾﺌ ‪‬‬
‫‪‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﺃ ﹶﻓ‪‬ﺘ‪‬ﺘ ِ‬
‫ﺨ ﹶﺬ‬
‫ﺖ ﻣ‪‬ﺘ ِ‬
‫ﺴ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ﻛﹸﻨ ‪‬‬
‫ﺽ ‪‬ﻭ ﹶﻻ ‪‬ﺧ ﹾﻠ ‪‬ﻖ ﹶﺃ‪‬ﻧﻔﹸ ِ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺷﻬ‪‬ﺪ‪‬ﺗ ‪‬ﻬ ‪‬ﻢ ‪‬ﺧ ﹾﻠ ‪‬ﻖ ﺍﻟ ‪‬‬ ‫‪Ò‬‬

‫‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﻧ‪‬ﺎﺩ‪‬ﻭﺍ ‪‬ﺷ ‪‬ﺮﻛﹶﺎِﺋ ‪‬ﻲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺯ ‪‬ﻋ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ﹶﻓ ‪‬ﺪ ‪‬ﻋ ‪‬ﻮﻫ‪ ‬ﻢ ﹶﻓ ﹶﻠ ‪‬ﻢ‬ ‫‪Ò‬‬ ‫ﻀﺪ‪‬ﺍ‬
‫ﲔ ‪‬ﻋ ‪‬‬
‫ﻀ ﱢﻠ ‪‬‬
‫ﺍﹾﻟﻤ‪ِ ‬‬
‫ﺠ ِﺮﻣ‪‬ﻮ ﹶﻥ ﺍﻟﻨ‪‬ﺎ ‪‬ﺭ ﹶﻓ ﹶﻈﻨ‪‬ﻮﺍ ﹶﺃ‪‬ﻧﻬ‪‬ﻢ ‪‬ﻣﻮ‪‬ﺍ ِﻗﻌ‪‬ﻮﻫ‪‬ﺎ‬
‫ﺴ‪‬ﺘﺠِﻴﺒ‪‬ﻮﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻮِﺑﻘﹰﺎ ‪ Ò‬ﻭ ‪‬ﺭﺃﹶﻯ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫‪‬ﻳ ‪‬‬
‫ﺼ ِﺮﻓﹰﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٥٣-٥٠ :‬‬
‫ﺠﺪ‪‬ﻭﺍ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ِ‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﺇﻻ ﺇﺑﻠﻴﺲ ﻛﺎﻥ ﻣﻦ ﺍﳉﻦ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻓﻠﻤﺎ‬
‫‪٢١٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻋﺼﻰ ﻟﻌﻦ ﻓﺼﺎﺭ ﺷﻴﻄﺎﻧﺎ‪.‬‬

‫ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﻗﺒﻴﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻳﻘﺎﻝ ﳍﻢ ﺍﳉﻦ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﺃﻧﻪ ﻣﻦ ﺍﳉﻦ‬
‫ﲟﻨـﺰﻟﺔ ﺁﺩﻡ ﻣﻦ ﺍﻹﻧﺲ‪ ،‬ﻭﻫﻮ ﻧﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﻨﻘﻄﻊ‪ ،‬ﻋﻠﻰ ﻣﺬﻫﺐ ﻣﻦ ﺭﺃﻯ ﺃﻥ‬
‫ﺇﺑﻠﻴﺲ ﱂ ﻳﻜﻦ ﻣﻦ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﻷﻧﻪ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻛﺎﻥ‪.‬‬
‫﴿ﻓﻔﺴﻖ ﻋﻦ ﺃﻣﺮ ﺭﺑﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﺧﺮﺝ ﻋﻦ ﻃﺎﻋﺘﻪ‪ ،‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﺃﺗﺎﻩ ﺍﻟﻔﺴﻖ ﳌﺎ ﺃﻣﺮ‬
‫ﻓﻌﺼﻰ‪ ،‬ﻭﻛﺎﻥ ﺳﺒﺐ ﻓﺴﻘﻪ ﺃﻣﺮ ﺭﺑﻪ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﺃﻃﻌﻤﻪ ﻣﻦ ﺟﻮﻉ‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻥ ﺳﺒﺐ‬
‫ﺍﻹﻃﻌﺎﻡ ﺍﳉﻮﻉ‪.‬‬
‫﴿ﺃﻓﺘﺘﺨﺬﻭﻧﻪ ﻭﺫﺭﻳﺘﻪ ﺃﻭﻟﻴﺎﺀ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﻓﺘﺘﻮﻟﻮ‪‬ﻢ ﻣﻦ ﺩﻭﱐ‪ ،‬ﻭﻫﻢ ﻟﻜﻢ ﻋﺪﻭ‪ ،‬ﺃﻱ‪:‬‬
‫ﺃﻋﺪﺍﺀ‪ ،‬ﺑﲔ ﻣﺎ ﺍﺳﺘﺒﺪﻝ ﺑﻪ ﺍﻟﻈﺎﳌﻮﻥ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺇﺑﻠﻴﺲ‪﴿ ،‬ﻣﺎ ﺃﺷﻬﺪﻬﺗﻢ ﺧﻠﻖ‬
‫ﺍﻟﺴﻤﻮﺍﺕ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻣﻮﺟﻮﺩﻳﻦ ﺇﺫ ﺧﻠﻘﺖ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪﴿ ،‬ﻭﻻ ﺧﻠﻖ‬
‫ﺃﻧﻔﺴﻬﻢ﴾‪ ،‬ﺃﻱ‪ :‬ﻭﻣﺎ ﺃﺷﻬﺪﺕ ﺑﻌﻀﻬﻢ ﺧﻠﻖ ﺑﻌﺾ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪ ﴿ :‬ﹶﻻ ‪‬ﺗ ﹾﻘﺘ‪‬ﻠﹸﻮﺍ‬
‫ﺴ ﹸﻜ ‪‬ﻢ﴾)‪ .(١‬ﺃﻱ‪ :‬ﻻ ﻳﻘﺘﻞ ﺑﻌﻀﻜﻢ ﺑﻌﺾ‪.‬‬ ‫ﹶﺃ‪‬ﻧﻔﹸ ‪‬‬
‫ﻭﻋﻀﺪ ﺃﻋﻮﺍﻥ ﻳﻘﺎﻝ‪ :‬ﺍﻋﺘﻀﺪ ﻓﻼﻥ ﺑﻔﻼﻥ‪ ،‬ﺇﺫﺍ ﺍﺳﺘﻌﺎﻥ ﺑﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﻧﺎﺩﻭﺍ‬
‫ﺷﺮﻛﺎﺋﻲ‪ ،‬ﺃﺿﺎﻓﻬﻢ ﺇﻟﻴﻪ ﻋﻠﻰ ﻗﻮﻟﻪ‪﴿ :‬ﻓﻠﻢ ﻳﺴﺘﺠﻴﺒﻮﺍ ﳍﻢ﴾‪ ،‬ﺃﻱ‪ :‬ﳚﻴﺒﻮﺍ ﺩﻋﺎﺀﻫﻢ‪،‬‬
‫﴿ﻭﺟﻌﻠﻨﺎ ﺑﻴﻨﻬﻢ ﻣﻮﺑ ﹰﻘﺎ﴾‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻳﻘﻮﻝ ﺟﻌﻠﻨﺎ ﺗﻮﺍﺻﻠﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻬﻠ ﹰﻜﺎ ﳍﻢ ﰲ ﺍﻵﺧﺮﺓ ﻭﻫﻮ ﻣﻦ‬
‫ﺃﻭﺑﻘﺘﻪ ﺫﻧﻮﺑﻪ ﺇﺫﺍ ﺃﻫﻠﻜﺘﻪ‪ ،‬ﻭﻭﺑﻖ ﺇﺫﺍ ﻫﻠﻚ‪ .‬ﻭﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ :‬ﺍﳌﻮﺑﻖ ﺍﳌﻮﻋﺪ‪ .‬ﻭﻋﻦ‬
‫ﺍﻟﺰﺟﺎﺝ‪ :‬ﺟﻌﻠﻨﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﺎ ﻳﻮﺑﻘﻬﻢ‪ .‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ :‬ﺃﻥ ﺍﳌﻮﺑﻖ ﻭﺍﺩﻱ ﺟﻬﻨﻢ‪،‬‬
‫ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﺍﻟﻌﺪﺍﻭﺓ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻧﻘﻮﻝ ﺑﺎﻟﻨﻮﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻻﺧﺘﻴﺎﺭ ﻟﻘﻮﻟﻪ‪﴿ :‬ﻧﺎﺩﻭﺍ‬
‫ﺷﺮﻛﺎﺋﻲ﴾‪ ،‬ﻭﱂ ﻳﻘﻞ ﺷﺮﻛﺎﺀﻧﺎ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﻈﻨﻮﺍ ﺃﻬﻧﻢ ﻣﻮﺍﻗﻌﻮﻫﺎ﴾ ﺃﻱ ﻋﻠﻤﻮﺍ ﺃ‪‬ﻢ ﻣﻼﺑﺴﻮﻫﺎ ﻭﻭﺍﺻﻠﻮﻥ ﺇﻟﻴﻬﺎ‬
‫ﻭﺍﳌﺼﺮﻑ‪ ،‬ﺍﳌﻌﺪﻝ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺁﻳﺔ‪.٢٩‬‬

‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢١٤‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺱ ﻣِﻦ ﹸﻛ ﱢﻞ ‪‬ﻣﹶﺜ ٍﻞ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ﹶﺃ ﹾﻛﹶﺜ ‪‬ﺮ ‪‬ﺷ ‪‬ﻲ ٍﺀ‬
‫ﺻ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ ﻓِﻲ ‪‬ﻫﺬﹶﺍ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻟِﻠﻨ‪‬ﺎ ِ‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪‬ﻭﺍ ‪‬ﺭ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ِﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﺗ ﹾﺄِﺗ‪‬ﻴﻬ‪ ‬ﻢ ‪‬ﺳ‪‬ﻨ ﹸﺔ‬
‫ﺱ ﺃﹶﻥ ﻳ‪ ‬ﺆ ِﻣﻨ‪‬ﻮﺍ ِﺇ ﹾﺫ ﺟ‪‬ﺎ َﺀﻫ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﺟ ‪‬ﺪ ﹰﻻ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺸﺮِﻳ ‪‬ﻦ ‪‬ﻭﻣ‪‬ﻨ ِﺬﺭِﻳ ‪‬ﻦ ‪‬ﻭ‪‬ﻳﺠ‪‬ﺎ ِﺩﻝﹸ‬
‫ﲔ ِﺇ ﱠﻻ ‪‬ﻣ‪‬ﺒ ‪‬‬
‫ﻼ ‪ Ò‬ﻭﻣ‪‬ﺎ ﻧ‪ ‬ﺮ ِﺳﻞﹸ ﺍﹾﻟﻤ‪ ‬ﺮ ‪‬ﺳ ِﻠ ‪‬‬
‫ﺏ ﻗﹸﺒ‪ ‬ﹰ‬
‫ﲔ ﹶﺃ ‪‬ﻭ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﺍﻷ ‪‬ﻭِﻟ ‪‬‬
‫ﺨﺬﹸﻭﺍ ﺁﻳ‪‬ﺎﺗِﻲ ‪‬ﻭﻣ‪‬ﺎ ﺃﹸ‪‬ﻧ ِﺬﺭ‪‬ﻭﺍ ‪‬ﻫ ‪‬ﺰﻭ‪‬ﺍ ‪ Ò‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ﹾﻇ ﹶﻠﻢ‪‬‬
‫ﺤ ‪‬ﻖ ﻭ‪‬ﺍ‪‬ﺗ ‪‬‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺑِﺎﹾﻟﺒ‪‬ﺎ ِﻃ ِﻞ ِﻟﻴ‪ ‬ﺪ ِﺣﻀ‪‬ﻮﺍ ِﺑ ِﻪ ﺍﹾﻟ ‪‬‬
‫ﺖ ‪‬ﻳﺪ‪‬ﺍ ‪‬ﻩ ِﺇﻧ‪‬ﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﹸﻗﻠﹸﻮِﺑ ِﻬ ‪‬ﻢ ﹶﺃ ِﻛ‪‬ﻨ ﹰﺔ‬
‫ﺴ ‪‬ﻲ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻣ ‪‬‬
‫ﺽ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻭ‪‬ﻧ ِ‬
‫ﺕ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻓﹶﺄ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ِﻣﻤ‪‬ﻦ ﺫﹸ ﱢﻛ ‪‬ﺮ ﺑِﺂﻳ‪‬ﺎ ِ‬
‫ﻚ‬
‫ﺃﹶﻥ ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ‪‬ﻩ ‪‬ﻭﻓِﻲ ﺁﺫﹶﺍِﻧ ِﻬ ‪‬ﻢ ‪‬ﻭ ﹾﻗﺮ‪‬ﺍ ‪‬ﻭﺇِﻥ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻬ‪ ‬ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ ﹶﻓ ﹶﻠ ‪‬ﻦ ‪‬ﻳ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭﺍ ِﺇﺫﹰﺍ ﹶﺃ‪‬ﺑﺪ‪‬ﺍ ‪ Ò‬ﻭ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺏ ﺑ‪‬ﻞ ﱠﻟﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻮ ِﻋﺪ‪ ‬ﻟﱠﻦ‬
‫ﺠ ﹶﻞ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﺴﺒ‪‬ﻮﺍ ﹶﻟ ‪‬ﻌ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻐﻔﹸﻮ ‪‬ﺭ ﺫﹸﻭ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﺔ ﹶﻟ ‪‬ﻮ ‪‬ﻳﺆ‪‬ﺍ ِﺧ ﹸﺬﻫ‪‬ﻢ ِﺑﻤ‪‬ﺎ ﹶﻛ ‪‬‬
‫ﻼ﴾]ﺍﻵﻳﺎﺕ‪.[٥٨-٥٤ :‬‬
‫ﺠﺪ‪‬ﻭﺍ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻪ ‪‬ﻣ ‪‬ﻮِﺋ ﹰ‬
‫‪‬ﻳ ِ‬
‫ﺻ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺑﻴﻨﺎ ﻟﻠﻨﺎﺱ ﻣﻦ ﻛﻞ ﻣﺜﻞ ﳛﺘﺎﺟﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺃﻛﺜﺮ‬ ‫﴿ ‪‬‬
‫ﺷﻲﺀ ﺟﺪﻻ‪ ،‬ﺃﻱ‪ :‬ﺧﺼﺎ ‪‬ﻣﺎ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻳﺮﻳﺪ ﺍﻟﻨﻀﺮ ﺑﻦ ﺍﳊﺎﺭﺙ ﻭﺟﺪﺍﻟﻪ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ ﻳﻌﲏ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﻛﻞ ﻣﻦ ﻳﻌﻘﻞ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳉﻦ ﳚﺎﺩﻝ ﻭﺍﻹﻧﺴﺎﻥ‬
‫ﺃﻛﺜﺮ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﺟﺪﺍﻻ‪.‬‬
‫ﺱ ﺃﹶﻥ ﻳ‪ ‬ﺆ ِﻣﻨ‪‬ﻮﺍ ِﺇ ﹾﺫ ﺟ‪‬ﺎ َﺀﻫ‪‬ﻢ‪ ‬ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ﴾ ﺃﻱ‪ :‬ﺍﻟﺮﺷﺎﺩ ﻋﻠﻰ ﻟﺴﺎﻥ ﳏﻤﺪ‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻊ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫‪ِ﴿ ،‬ﺇ ﱠﻻ ﺃﹶﻥ ‪‬ﺗ ﹾﺄِﺗ‪‬ﻴﻬ‪ ‬ﻢ﴾ ﺃﻱ‪ :‬ﺇﻻ ﻃﻠﺐ ﺃﻥ ﺗﺄﺗﻴﻬﻢ ﻓﺄﻥ ﺍﻷﻭﱃ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﲟﻨﻊ‪،‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻓﺎﻋﻞ ﻣﻨﻪ‪﴿ ،‬ﻭﺳﻨﺔ ﺍﻷﻭﻟﲔ﴾ ﺃﻱ‪ :‬ﺳﺒﻠﻨﺎ ﰲ ﺇﻫﻼﻛﻬﻢ‪ ،‬ﻭﻗﺒﻼ‪،‬‬
‫ﻋﻴﺎﻧﺎ‪ ،‬ﻭ﴿ﻗﺒﻼ﴾‪ :‬ﺃﻧﻮﺍ ‪‬ﻋﺎ‪ ،‬ﺃﻱ ﻗﺒﻴﻼ ﻗﺒﻴﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺷﻲﺀ ﺑﻌﺪ ﺷﻲﺀ ﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ‪ ،‬ﻫﻮ‬
‫ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻣﻘﺎﺑﻠﺔ‪ ،‬ﺃﻱ‪ :‬ﻳﻘﺎﺑﻠﻬﻢ ﻋﻴﺎﻧﺎ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻳﺮﻭﻧﻪ‪.‬‬
‫ﻼ ﻭﻣﻘﺎﺑﻠﺔ ﲟﻌﲎ‬‫ﻼ ﻭﻗ‪‬ﺒﻴ ﹰ‬
‫ﻼ ﻭﻗﹸ‪‬ﺒ ﹰ‬
‫ﻼ ﻭﻗ‪‬ﺒ ﹰ‬
‫ﻣﺜﻞ ﺍﻷﻭﻝ ﺣﻜﻰ ﺃﺑﻮ ﺯﻳﺪ‪ :‬ﻟﻘﻴﺖ ﻓﻼﻧﺎ ﻗﺒ ﹰ‬
‫ﻭﺍﺣﺪ‪.‬‬
‫﴿ﻭﻣﺎ ﻧﺮﺳﻞ ﺍﳌﺮﺳﻠﲔ ﺇﻻ ﻣﺒﺸﺮﻳﻦ﴾‪ ،‬ﺃﻭﻟﻴﺎﺀ ﺍﷲ‪﴿ ،‬ﻭﻣﻨﺬﺭﻳﻦ﴾‪ ،‬ﺃﻋﺪﺍﺀﻩ ﴿ﻭﳚﺎﺩﻝ‬
‫ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﳛﺎﺟﻮﻥ ﺑﺎﻟﺒﺎﻃﻞ‪﴿ ،‬ﻟﻴﺪﺣﻀﻮﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻳﺰﻳﻠﻮﺍ ﺍﳊﻖ ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﻪ‬
‫ﳏﻤﺪ ‪.‬‬
‫‪٢١٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭ﴿ﺃﻛﻨﺔ﴾‬‫ﻭﺍﳍﻤﺰﺓ ﺍﻟﺴﺨﺮﺓ‪ ،‬ﻭ﴿ﻣﺎ ﻗﺪﻣﺖ ﻳﺪﺍﻩ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺳﻠﻒ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪.‬‬

‫ﺃﻏﻄﻴﺔ ﴿ﺃﻥ ﻳﻔﻘﻬﻮﻩ﴾ ﺃﻱ‪ :‬ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻗﻠﻮ‪‬ﻢ ﻓﻘﻪ ﻣﺎ ﳜﺎﻃﺒﻮﻥ ﺑﻪ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻟﻌﺠﻞ ﳍﻢ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﻳﺆﺍﺧﺬ ﺍﳌﺸﺮﻛﲔ ﲟﺎ ﻛﺴﺒﻮﻩ ﻷﺳﺮﻉ ﳍﻢ‬
‫ﺍﻟﻌﺬﺍﺏ ﻛﻔﻌﻠﻪ ﺑﺎﻷﻣﻢ ﺍﳌﺎﺿﻴﺔ‪﴿ ،‬ﻭﻣﻮﻋﺪ﴾‪ ،‬ﻣﻴﻘﺎﺕ ﻟﻨـﺰﻭﻝ ﺍﻟﻌﺬﺍﺏ ‪‬ﻢ‪ .‬ﻭ﴿ﻣﻮﺋﻼ﴾‬
‫ﺃﻱ‪ :‬ﻣﻠﺠﺄ‪ ،‬ﻭﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﻣﻨﺠﺎ‪ ،‬ﻣﻦ ﻭﺃﻝ ﻳﺌﻞ ﺇﺫﺍ ﳒﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻯ ﹶﺃ ‪‬ﻫ ﹶﻠ ﹾﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ﹶﻟﻤ‪‬ﺎ ﹶﻇ ﹶﻠﻤ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ِﻟ ‪‬ﻤ ‪‬ﻬ ِﻠ ِﻜﻬِﻢ ‪‬ﻣ ‪‬ﻮ ِﻋﺪ‪‬ﺍ ‪‬ﻭِﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ‬
‫﴿ ‪‬ﻭِﺗ ﹾﻠ ‪‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ‬
‫ﻀ ‪‬ﻲ ‪‬ﺣ ﹸﻘﺒ‪‬ﺎ ‪ Ò‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ‪‬ﺑ ﹶﻠﻐ‪‬ﺎ ‪‬ﻣ ‪‬‬
‫ﺤ ‪‬ﺮ‪‬ﻳ ِﻦ ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﻣ ِ‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺡ ‪‬ﺣﺘ‪‬ﻰ ﹶﺃ‪‬ﺑﻠﹸ ﹶﻎ ‪‬ﻣ ‪‬‬
‫ﻣ‪‬ﻮﺳ‪‬ﻰ ِﻟ ﹶﻔﺘ‪‬ﺎ ‪‬ﻩ ﹶﻻ ﹶﺃ‪‬ﺑ ‪‬ﺮ ‪‬‬
‫ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺟ‪‬ﺎ ‪‬ﻭﺯ‪‬ﺍ ﻗﹶﺎ ﹶﻝ ِﻟ ﹶﻔﺘ‪‬ﺎ ‪‬ﻩ ﺁِﺗﻨ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﺤ ِﺮ ‪‬ﺳ ‪‬ﺮﺑ‪‬ﺎ‬
‫ﺨ ﹶﺬ ‪‬ﺳﺒِﻴ ﹶﻠ ‪‬ﻪ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺴﻴ‪‬ﺎ ﺣ‪‬ﻮ‪‬ﺗ ‪‬ﻬﻤ‪‬ﺎ ﻓﹶﺎ‪‬ﺗ ‪‬‬
‫‪‬ﺑ ‪‬ﻴِﻨ ِﻬﻤ‪‬ﺎ ‪‬ﻧ ِ‬
‫ﺨ ‪‬ﺮ ِﺓ ﹶﻓِﺈﻧ‪‬ﻲ‬
‫ﺼ‪‬‬‫ﺖ ِﺇ ﹾﺫ ﹶﺃ ‪‬ﻭ‪‬ﻳﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﺍﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺭﹶﺃ‪‬ﻳ ‪‬‬ ‫‪Ò‬‬ ‫ﺼﺒ‪‬ﺎ‬
‫ﹶﻏﺪ‪‬ﺍ َﺀﻧ‪‬ﺎ ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﻟﻘِﻴﻨ‪‬ﺎ ﻣِﻦ ‪‬ﺳ ﹶﻔ ِﺮﻧ‪‬ﺎ ‪‬ﻫﺬﹶﺍ ‪‬ﻧ ‪‬‬
‫ﺠﺒ‪‬ﺎ‬
‫ﺤ ِﺮ ‪‬ﻋ ‪‬‬
‫ﺨ ﹶﺬ ‪‬ﺳﺒِﻴ ﹶﻠ ‪‬ﻪ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ ﹶﺃ ﹾﻥ ﹶﺃ ﹾﺫﻛﹸ ‪‬ﺮﻩ‪ ‬ﻭ‪‬ﺍ‪‬ﺗ ‪‬‬
‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ‪‬ﻧﺴ‪‬ﺎﻧِﻴﻪ‪ِ ‬ﺇ ﱠﻻ ﺍﻟ ‪‬‬
‫ﺖ ﺍﹾﻟﺤ‪‬ﻮ ‪‬‬
‫‪‬ﻧﺴِﻴ ‪‬‬
‫ﺼﺼ‪‬ﺎ ﹶﻓ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﺍ ‪‬ﻋ ‪‬ﺒﺪ‪‬ﺍ ‪‬ﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩﻧ‪‬ﺎ ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ‬
‫ﻚ ﻣ‪‬ﺎ ﹸﻛﻨ‪‬ﺎ ‪‬ﻧ ‪‬ﺒ ِﻎ ﻓﹶﺎ ‪‬ﺭ‪‬ﺗﺪ‪‬ﺍ ‪‬ﻋﻠﹶﻰ ﺁﺛﹶﺎ ِﺭ ِﻫﻤ‪‬ﺎ ﹶﻗ ‪‬‬
‫‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﺫِﻟ ‪‬‬
‫‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻣ ‪‬ﻦ ِﻋ ‪‬ﻨ ِﺪﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﻋ ﱠﻠ ‪‬ﻤﻨ‪‬ﺎ ‪‬ﻩ ﻣِﻦ ﱠﻟ ‪‬ﺪﻧ‪‬ﺎ ِﻋ ﹾﻠﻤ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٦٥-٥٩ :‬‬
‫﴿ﺗﻠﻚ ﺍﻟﻘﺮﻯ﴾ ﻳﻌﲏ ﺑﻪ ﻣﻦ ﺃﻫﻠﻚ ﻣﻦ ﺍﻷﻣﻢ ﺍﳋﺎﻟﻴﺔ‪ ،‬ﳓﻮ ﻋﺎﺩ ﻭﲦﻮﺩ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻫﻞ‬
‫ﺗﻠﻚ ﺍﻟﻘﺮﻯ ﺃﻫﻠﻜﻨﺎﻫﻢ ﳌﺎ ﻇﻠﻤﻮﺍ‪.‬‬
‫ﻭﻣﻮﺿﻊ )ﺗﻠﻚ( ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭ)ﺍﻟﻘﺮﻯ( ﺻﻔﺔ ﳍﺎ ﻣﺒﻨﻴﺔ‪ ،‬ﻭ)ﺃﻫﻠﻜﻨﺎﻫﻢ( ﺍﳋﱪ‪،‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻌﻬﻤﺎ ﻧﺼﺒﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﺃﻫﻠﻜﻨﺎﻫﻢ ﻣﻔﺴﺮ ﻟﻠﻨﺎﺻﺐ‪ ،‬ﺍﳌﻌﲎ ﻭﺃﻫﻠﻜﻨﺎ‬
‫ﺗﻠﻚ ﺍﻟﻘﺮﻯ ﺃﻫﻠﻜﻨﺎﻫﻢ‪﴿ .‬ﻭﺟﻌﻠﻨﺎ ﳌﻬﻠﻜﻬﻢ ﻣﻮﻋﺪﺍ﴾ ﺃﻱ‪ :‬ﺃﺟﻼ‪.‬‬
‫ﻭﻗﺮﺃ ﺣﻔﺺ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻭﻛﺴﺮ ﺍﻟﻼﻡ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻢ ﺍﳌﻴﻢ ﻭﻓﺘﺢ ﺍﻟﻼﻡ‬
‫ﻓﻴﻬﻤﺎ ﻓﻤﻦ ﻓﺘﺢ ﺍﳌﻴﻢ ﻭﺍﻟﻼﻡ ﺟﻌﻠﻪ ﻣﺼﺪﺭ ﻫﻠﻜﻮﺍ ﻣﻬﻠﻜﺎ‪ ،‬ﻭﻫﻮ ﻣﻀﺎﻑ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺑﻪ‬
‫ﻋﻠﻰ ﻟﻐﺔ ﻣﻦ ﺃﺟﺎﺯ ﺗﻌﺪﻯ ﻫﻠﻚ‪ ،‬ﻭﻣﻦ ﱂ ﳚﺰ ﺗﻌﺪﻳﻪ ﻓﻬﻮ ﻣﻀﺎﻑ ﺇﱃ ﺍﻟﻔﺎﻋﻞ‪.‬‬
‫ﻭﻣﻦ ﻓﺘﺢ ﺍﳌﻴﻢ ﻭﻛﺴﺮ ﺍﻟﻼﻡ ﺟﻌﻠﻪ ﺍﲰﺎ ﻟﻠﺰﻣﺎﻥ ﺗﻘﺪﻳﺮﻩ‪ :‬ﻟﻮﻗﺖ ﻣﻬﻠﻜﻬﻢ ﻭﻳﻜﻮﻥ‬
‫ﰲ ﺍﻟﺰﻣﺎﻥ ﻭﺍﳌﻜﺎﻥ ﲨﻴﻌﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﺼﺪﺭ ﻫﻠﻚ ﺃﻳﻀﺎ ﺃﺗﻰ ﻧﺎﺩﺭﺍ ﻣﺜﻞ ﺍﳌﺮﺟﻊ ﻭﺍﶈﺒﺲ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢١٦‬‬
‫ﻭﻣﻦ ﺿﻢ ﺍﳌﻴﻢ ﻭﻓﺘﺢ ﺍﻟﻼﻡ‪ ،‬ﺟﻌﻠﻪ ﻣﺼﺪﺭ ﺃﻫﻠﻜﻮﺍ‪ .‬ﻭﺇﺫﺍ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻔﺘﺎﻩ ﺃﻱ‪ :‬ﻟﻴﻮﺷﻊ‬
‫ﺍﺑﻦ ﻧﻮﻥ ﻭﲰﻲ ﻓﺘﺎﻩ؛ ﻷﻧﻪ ﻛﺎﻥ ﻻﺯ ‪‬ﻣﺎ ﻟﻪ ﻳﺄﺧﺬ ﻋﻨﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻧﻪ ﻛﺎﻥ ﳜﺪﻣﻪ‪.‬‬
‫﴿ ﹶﻻ ﹶﺃ‪‬ﺑ ‪‬ﺮﺡ‪ ﴾‬ﺃﻱ‪ :‬ﻻ ﺃﺯﺍﻝ‪ ،‬ﻭﳎﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻭﻋﺪ ﻓﻴﻪ ﻟﻘﺎﺀ ﺍﳋﻀﺮ‪،‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺍﻟﻌﺬﺏ ﻭﺍﳌﻠﺢ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﲝﺮ ﻓﺎﺭﺱ ﻭﺍﻟﺮﻭﻡ‪ ،‬ﻗﻴﻞ‪ :‬ﻃﻨﺠﺔ ﻭﻗﻴﻞ‪:‬‬
‫ﺇﻓﺮﻳﻘﻴﺔ‪.‬‬
‫ﻀ ‪‬ﻲ ‪‬ﺣ ﹸﻘﺒ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺩﻫ ‪‬ﺮﺍ ﻭﺯﻣﺎ‪‬ﻧﺎ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻫﻮ ﰲ ﻟﻐﺔ ﻗﻴﺲ ﺳﻨﺔ ﻭﺟﺎﺀ ﰲ‬
‫﴿ﹶﺃ ‪‬ﻭ ﹶﺃ ‪‬ﻣ ِ‬
‫ﺍﻟﺘﻔﺴﲑ ﺇﻧﻪ ﲦﺎﻧﻮﻥ ﺳﻨﺔ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻧﺴﻴﺎ ﺣﻮﻬﺗﻤﺎ﴾‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺇﳕﺎ ﻧﺴﻴﻪ ﻳﻮﺷﻊ ﻓﺄﺿﺎﻓﻪ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺨﺮ‪‬ﺝ‪ِ ‬ﻣ ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﺍﻟ ﱡﻠ ‪‬ﺆﹸﻟ ‪‬ﺆ ﻭ‪‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﺮﺟ‪‬ﺎ ﹸﻥ﴾)‪ (١‬ﻭﺇﳕﺎ ﳜﺮﺝ ﻣﻦ ﺍﳌﻠﺢ ﺩﻭﻥ ﺍﻟﻌﺬﺏ ﻭﻗﺎﻝ‬‫﴿‪‬ﻳ ‪‬‬
‫ﺍﻟﺰﺟﺎﺝ‪ :‬ﻛﺎﻥ ﺍﻟﻨﺴﻴﺎﻥ ﻣﻦ ﻳﻮﺷﻊ ﺃﻥ ﻳﻘﺪﻣﻪ‪ ،‬ﻭﻣﻦ ﻣﻮﺳﻰ ﺃﻥ ﻳﺄﻣﺮ ﻓﻴﻪ ﺑﺸﻲﺀ ﻓﻜﺎﻧﺖ‬
‫ﻓﻴﻤﺎ ﻳﺮﻭﻯ ﲰﻜﺔ ﳑﻠﻮﺣﺔ‪﴿ .‬ﻓﺎﲣﺬ ﺍﳊﻮﺕ ﺳﺒﻴﻠﻪ ﰲ ﺍﻟﺒﺤﺮ ﺳﺮﺑﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﺴﻠ ﹰﻜﺎ‬
‫ﻭﻣﺬﻫ‪‬ﺒﺎ ﻳﻘﺎﻝ‪ :‬ﺣﻲ ﻓﻮﻗﻊ ﰲ ﺍﻟﺒﺤﺮ ﻓﻮﺟﺪ ﻃﺮﻳﻘﻪ ﻓﻜﺎﻥ ﻛﺎﻟﺴﺮﺏ‪ ،‬ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ‬
‫ﻭﺟﻬﲔ‪ :‬ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺍﲣﺬﺕ ﺯﻳﺪﺍ ﻭﻛﻴﻼ‪ ،‬ﻭﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺍﳌﺪﻟﻮﻝ‬
‫ﻋﻠﻴﻪ؛ ﻷﻥ ﻗﻮﻟﻪ‪ :‬ﻓﺎﲣﺬ ﺳﺒﻴﻠﻪ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻣﻌﻨﺎﻩ‪ :‬ﺳﺮﺏ ﰲ ﺍﻟﺒﺤﺮ‪﴿ ،‬ﻓﻠﻤﺎ ﺟﺎﻭﺯﺍ﴾ ﺃﻱ‪:‬‬
‫ﻣﻮﺿﻊ ﺍﳌﻮﻋﺪ ﻗﺎﻝ ﻟﻴﻮﺷﻊ‪﴿ :‬ﺁﺗﻨﺎ ﻏﺬﺍﺀﻧﺎ﴾‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﺴﻤﻜﺔ ﻣﻦ ﻋﺪﺓ ﻏﺬﺍﺋﻬﻤﺎ‪،‬‬
‫ﻭ﴿ﻧﺼ‪‬ﺒﺎ﴾ ﺃﻱ‪ :‬ﺗﻌﺒﺎ‪ .‬ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﺎ ﺧﺮﺝ ﻣﻦ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ ﻧﺼﺐ‪.‬‬
‫ﻗﺎﻝ‪﴿ :‬ﺃﺭﺃﻳﺖ ﺇﺫ ﺃﻭﻳﻨﺎ ﺇﱃ ﺍﻟﺼﺨﺮﺓ﴾‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻫﻲ ﺍﳌﻮﻋﺪ‪ ،‬ﻓﺈﱐ ﻧﺴﻴﺖ ﺍﳊﻮﺕ‪،‬‬
‫ﻭﺃﻥ ﺃﺫﻛﺮﻩ‪ ،‬ﺃﻱ‪ :‬ﺃﺫﻛﺮ ﺍﳊﻮﺕ )ﻭﺇﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﳍﺎﺀ‪ ،‬ﺍﳌﻌﲎ‬
‫ﻭﻣﺎ ﺃﻧﺴﺎﱐ ﺃﻥ ﺃﺫﻛﺮﻩ ﺇﻻ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺍﲣﺬ ﺳﺒﻴﻠﻪ ﰲ ﺍﻟﺒﺤﺮ ﻋﺠﺒﺎ‪ ،‬ﺟﺎﺀ ﰲ ﺍﻟﺘﻔﺴﲑ ﺃﻥ‬
‫ﻣﻮﺳﻰ ﳌﺎ ﺭﺃﻯ ﺫﻟﻚ ﻗﺎﻝ‪ :‬ﻋﺠﺒﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﻋﺠﺐ ﻋﺠﺒﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﺍﲣﺬ ﺳﺒﻴﻠﻪ ﰲ‬
‫ﺍﻟﺒﺤﺮ ﺳﺒﻴﻼ ﻋﺠﺒﺎ‪ ،‬ﻭﻋﺠﺒﺎ ﻣﺼﺪﺭ‪ ،‬ﺇﻥ ﺟﻌﻠﺘﻪ ﻣﻦ ﻗﻮﻝ ﻣﻮﺳﻰ‪ ،‬ﻭﺗﻘﻒ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻛﺄﻧﻪ‬
‫ﳌﺎ ﻗﺎﻝ ﻓﱴ ﻣﻮﺳﻰ‪ ،‬ﻭﺍﲣﺬ ﺳﺒﻴﻠﻪ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻗﺎﻝ ﻣﻮﺳﻰ ﺃﻋﺠﺐ ﻋﺠ‪‬ﺒﺎ‪ ،‬ﻭﺇﻥ ﺟﻌﻠﺖ‬
‫ﻋﺠ‪‬ﺒﺎ ﻣﻦ ﻗﻮﻝ ﻓﱴ ﻣﻮﺳﻰ‪ ،‬ﻛﺎﻥ ﻣﻔﻌﻮﻻ ﺛﺎﻧﻴﺎ ﻻﲣﺬ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﺪﻳﺮﻩ ﻭﺍﲣﺬ ﺳﺒﻴﻠﻪ ﰲ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ‪ :‬ﺁﻳﺔ‪.٢٢‬‬

‫‪٢١٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﺒﺤﺮ ﻳﻔﻌﻞ ﺷﻴﹰﺌﺎ ﻋﺠ‪‬ﺒﺎ‪ ،‬ﻓﻬﻮ ﻧﻌﺖ ﳌﻔﻌﻮﻝ ﳏﺬﻭﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﻗﻮﻝ ﻣﻮﺳﻰ ﻛﻠﻪ‬
‫ﺗﻘﺪﻳﺮﻩ‪ :‬ﻭﺍﲣﺬ ﻣﻮﺳﻰ ﺳﺒﻴﻞ ﺍﳊﻮﺕ ﰲ ﺍﻟﺒﺤﺮ ﻳﻌﺠﺐ ﻋﺠﺒﺎ ﻓﺎﻟﻮﻗﻒ ﻋﻠﻰ ﻋﺠ‪‬ﺒﺎ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﻟﺘﺄﻭﻳﻞ ﺣﺴﻦ‪.‬‬
‫﴿ﻗﺎﻝ ﺫﻟﻚ ﻣﺎ ﻛﻨﺎ ﻧﺒﻎ﴾‪ ،‬ﺃﻱ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﻨﺎ ﻧﺮﻳﺪ‪ ،‬ﻭﻋﺪ ﺑﺎﳋﻀﺮ ﰲ ﺫﻟﻚ‬
‫ﺍﳌﻜﺎﻥ ﴿ﻓﺎﺭﺗﺪﺍ﴾ ﺃﻱ‪ :‬ﺭﺟﻌﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺳﻠﻜﺎﻩ ﻳﻘﺼﺎﻥ ﺍﻷﺛﺮ‪ ،‬ﻭﺍﻟﻘﺼﺺ ﺍﺗﺒﺎﻉ‬
‫ﺍﻷﺛﺮ‪﴿ ،‬ﻓﻮﺟﺪﺍ ﻋﺒﺪﺍ ﻣﻦ ﻋﺒﺎﺩﻧﺎ﴾‪ ،‬ﻳﻌﲏ ﺍﳋﻀﺮ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﲰﻲ ﺍﳋﻀﺮ؛ ﻷﻧﻪ ﻛﺎﻥ ﺇﺫﺍ‬
‫ﺻﻠﻰ ﰲ ﻣﻜﺎﻥ ﺍﺧﻀﺮ ﻣﺎ ﺣﻮﻟﻪ‪ ،‬ﻭﺭﻭﻱ ﻋﻦ ﺃﰊ ﻭﻋﻦ ﺍﻟﻨﱯ ‪ ،‬ﺃﻥ ﻣﻮﺳﻰ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺳﺌﻞ ﺃﻱ ﺍﻟﻨﺎﺱ ﺃﻋﻠﻢ؟ ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ‪ ،‬ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﺃﻥ ﲟﺠﻤﻊ ﺍﻟﺒﺤﺮﻳﻦ ﻋﺒﺪﺍ ﻫﻮ‬
‫ﺃﻋﻠﻢ ﻣﻨﻚ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﻟﹶﻦ‬
‫ﺖ ‪‬ﺭ ‪‬ﺷﺪ‪‬ﺍ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ﺃﹶﻥ ﺗ‪ ‬ﻌ ﱢﻠ ‪‬ﻤ ِﻦ ِﻣﻤ‪‬ﺎ ﻋ‪‬ﱢﻠ ‪‬ﻤ ‪‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ﹶﻟﻪ‪ ‬ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻫ ﹾﻞ ﹶﺃ‪‬ﺗِﺒﻌ‪ ‬‬
‫ﺠ ‪‬ﺪﻧِﻲ ﺇِﻥ ﺷ‪‬ﺎ َﺀ‬
‫ﻂ ِﺑ ِﻪ ‪‬ﺧ ‪‬ﺒﺮ‪‬ﺍ ﻗﹶﺎ ﹶﻝ ‪‬ﺳ‪‬ﺘ ِ‬
‫ﺤ ﹾ‬
‫ﺼِﺒﺮ‪ ‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ِ‬
‫ﻒ ‪‬ﺗ ‪‬‬
‫ﺻ ‪‬ﺒﺮ‪‬ﺍ ‪ Ò‬ﻭ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ‪‬ﻣ ِﻌ ‪‬ﻲ ‪‬‬
‫‪‬ﺗ ‪‬‬
‫ﺴﹶﺄﹾﻟﻨِﻲ ﻋ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺣﺘ‪‬ﻰ‬
‫ﻼ ‪‬ﺗ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﻓِﺈ ِﻥ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻌ‪‬ﺘﻨِﻲ ﹶﻓ ﹶ‬ ‫‪Ò‬‬ ‫ﻚ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ‬
‫ﷲ ﺻ‪‬ﺎِﺑﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ ﹶﺃ ‪‬ﻋﺼِﻲ ﹶﻟ ‪‬‬
‫ﺍُ‬
‫ﺴﻔِﻴ‪‬ﻨ ِﺔ ‪‬ﺧ ‪‬ﺮ ﹶﻗﻬ‪‬ﺎ ﻗﹶﺎ ﹶﻝ ﹶﺃ ‪‬ﺧ ‪‬ﺮ ﹾﻗ‪‬ﺘﻬ‪‬ﺎ‬
‫ِﺫ ﹾﻛﺮ‪‬ﺍ ﻓﹶﺎ‪‬ﻧ ﹶﻄ ﹶﻠﻘﹶﺎ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﺭ ِﻛﺒ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﻚ ِﻣ ‪‬ﻨﻪ‪‬‬
‫ﺙ ﹶﻟ ‪‬‬
‫ﺃﹸ ‪‬ﺣ ِﺪ ﹶ‬
‫‪Ò‬‬ ‫ﺻ ‪‬ﺒﺮ‪‬ﺍ‬
‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ‪‬ﻣ ِﻌ ‪‬ﻲ ‪‬‬
‫ﻚ ﻟﹶﻦ ‪‬ﺗ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﻟ ‪‬ﻢ ﹶﺃ ﹸﻗ ﹾﻞ ِﺇ‪‬ﻧ ‪‬‬ ‫‪Ò‬‬ ‫ﺖ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ِﺇ ‪‬ﻣﺮ‪‬ﺍ‬
‫ﻕ ﹶﺃ ‪‬ﻫ ﹶﻠﻬ‪‬ﺎ ﹶﻟ ﹶﻘ ‪‬ﺪ ِﺟ ﹾﺌ ‪‬‬
‫ِﻟﺘ‪ ‬ﻐ ِﺮ ‪‬‬
‫ﺴﺮ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٧٣-٦٦ :‬‬
‫ﺖ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﺮ ِﻫ ﹾﻘﻨِﻲ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣﺮِﻱ ‪‬ﻋ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﻻ ‪‬ﺗﺆ‪‬ﺍ ِﺧ ﹾﺬﻧِﻲ ِﺑﻤ‪‬ﺎ ‪‬ﻧﺴِﻴ ‪‬‬
‫﴿ﺭﺷﺪﺍ﴾ ﺃﻱ‪ :‬ﻋﻠ ‪‬ﻤﺎ ﻳﺮﺷﺪﱐ ﺇﱃ ﻣﺎ ﻻ ﻋﻠﻢ ﱄ ﺑﻪ ﳑﺎ ﻳﻨﻔﻌﲏ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺭﺷﺪﺍ ﻣﻔﻌﻮﻝ ﻣﻦ ﺃﺟﻠﻪ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻫﻞ ﺃﺗﺒﻌﻚ ﻟﻠﺮﺷﺪ ﻋﻠﻰ ﺃﻥ ﺗﻌﻠﻤﲏ ﳑﺎ ﻋﻠﻤﺖ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﻋﻠﻰ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺣﺎﻻ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ‪ ﴿ :‬ﺭ ‪‬ﺷ ‪‬ﺪﺍ﴾ ﺑﻔﺘﺢ ﺍﻟﺮﺍﺀ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺸﲔ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻢ ﺍﻟﺮﺍﺀ‪،‬‬
‫ﻭﺣﻜﻰ ﺍﻟﻴﺰﻳﺪﻱ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‪ ،‬ﺃﻥ ﺍﻟﺮﺷﺪ ﺍﻟﺼﻼﺡ ﻭﺍﻟﺮﺷﺪ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺣﻜﻰ ﻋﻨﻪ‬
‫ﻏﲑﻩ‪ ،‬ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ﻭﺳﻂ ﺍﻟﻜﻠﻤﺔ ﻓﻬﻲ ﺭﺷ ‪‬ﺪﺍ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺁﺧﺮ ﺁﻳﺔ ﻓﻬﻮ ﺭﺷﺪ‪،‬‬
‫ﻭﻫﺬﺍ ﻳﻘﺘﻀﻲ ﺃ‪‬ﻤﺎ ﻟﻐﺘﺎﻥ ﻛﺎﻟ ‪‬ﻌ ‪‬ﺮﺏ ﻭﺍﻟ ‪‬ﻌ ‪‬ﺮﺏ‪ ،‬ﻭﻳﺸﻬﺪ ﻟﻠﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭ ‪‬ﻫ‪‬ﻴ ﹾﺊ ﹶﻟﻨ‪‬ﺎ‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢١٨‬‬
‫ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮﻧ‪‬ﺎ ‪‬ﺭ ‪‬ﺷﺪ‪‬ﺍ﴾)‪ .(١‬ﻭﻟﻠﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻫﺬﺍ ﺍﳊﺮﻑ ﻭﺑﲔ ﻣﺎ ﻗﺒﻠﻪ ﻭﻣﺎ ﺑﻌﺪﻩ‬
‫ﻣﻦ ﺃﻭﺍﺧﺮ ﺍﻵﻳﺔ‪ ،‬ﺇﺫ ﻛﺎﻥ ﺍﻷﻭﺳﻂ ﻣﻦ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺳﺎﻛﻨﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﻀﺮ ﳌﻮﺳﻰ‪﴿ :‬ﺇﻧﻚ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﻣﻌﻲ ﺻﱪﺍ﴾‪﴿ ،‬ﻭﻛﻴﻒ ﺗﺼﱪﺍ ﻋﻠﻰ ﻣﺎ ﱂ‬
‫ﲢﻂ ﺑﻪ ﺧﱪﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻣﺎ ﻇﺎﻫﺮﻩ ﻣﻨﻜﺮ‪ ،‬ﻭﺁﻝ ﺍﻟﺼﻼﺡ ﻻ ﻳﺒﺼﺮﻭﻥ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬
‫ﻭﻧﺼﺐ )ﺧ ‪‬ﱪﺍ( ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﻷﻥ ﻣﻌﲎ ﱂ ﲢﻂ‪ ،‬ﱂ ﲣﱪ‪.‬‬
‫ﻗﺎﻝ‪﴿ :‬ﺳﺘﺠﺪﱐ ﺇﻥ ﺷﺎﺀ ﺻﺎﺑﺮﺍ﴾ ﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩﻩ‪ ،‬ﻭﺃﻃﻴﻌﻚ ﻓﻴﻤﺎ ﺗﺄﻣﺮﱐ ﺑﻪ‪ ،‬ﻭﻻ‬
‫ﺃﻋﺼﻲ‪ ،‬ﻋﻄﻒ ﻋﻠﻰ ﺻﺎﺑﺮ‪ ،‬ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ ﻟﺴﺘﺠﺪ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻋﻄ ﹰﻔﺎ ﻋﻠﻰ ﺳﺘﺠﺪﱐ ﻓﻼ ﻳﻜﻮﻥ ﻟﻪ ﻣﻮﺿﻊ ﻣﻦ ﺍﻹﻋﺮﺍﺏ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﺣﱴ ﺃﺣﺪﺙ ﻟﻚ ﻣﻨﻪ ﺫﻛﺮﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﺇﱃ ﺃﻥ ﺃﺑﲔ ﻟﻚ ﺍﻟﻮﺟﻪ ﻓﻴﻪ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﰲ ﺗﺴﺄﻟﲏ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ‬
‫ﺍﻟﻼﻡ ﻭﲣﻔﻴﻒ ﺍﻟﻨﻮﻥ‪.‬‬
‫ﻭﻫﻲ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ ﻣﺒﻨﻴﺔ ﻷﺟﻞ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﺜﺎﻧﻴﺔ ﳎﺰﻭﻣﺔ ﺑﺎﻟﻨﻬﻲ‪،‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺃﺧﺮﻗﺘﻬﺎ ﻟﺘﻐﺮﻕ ﺃﻫﻠﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺬﻳﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﳕﺎ ﻗﺎﻝ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺧﺮﻗﻬﺎ ﻛﺎﻥ ﳑﺎ‬
‫ﻳﻠﻲ ﺍﳌﺎﺀ‪ ،‬ﻭﺇﻣﺮﺍ ﺃﻱ‪ :‬ﻣﻨﻜﺮﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﺠﺒﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻛﺜ ‪‬ﲑﺍ‪ ،‬ﻣﻦ ﻗﻮﻟﻚ ﺇﻣﺮﺍ‬
‫ﺍﻟﻘﻮﻡ‪ ،‬ﺇﺫﺍ ﻛﺜﺮﻭﺍ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﻟﻴﻐﺮﻕ ﺃﻫﻠﻬﺎ﴾‪ ،‬ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻣﻔﺘﻮﺣﺔ ﺍﻟﻴﺎﺀ ﻭﻓﺘﺢ ﺍﻟﺮﺍﺀ‪ ،‬ﺃﻫﻠﻬﺎ‬
‫ﺭﻓﻌﺎ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﻟﺘﻐﺮﻕ ﺑﺎﻟﺘﺎﺀ ﻣﻀﻤﻮﻣﺔ‪ ،‬ﻭﻛﺴﺮ ﺍﻟﺮﺍﺀ‪ ،‬ﺃﻫﻠﻬﺎ ﻧﺼﺒﺎ‪ ،‬ﻭﺍﻷﻣﺮ ﺑﻴﻨﻬﻤﺎ‬
‫ﻗﺮﻳﺐ‪.‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻻ ﺗﺆﺍﺧﺬﱐ ﲟﺎ ﻧﺴﻴﺖ﴾‪ ،‬ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺃﻧﻪ ﻛﺎﻥ ﻧﺴﻴﺎ‪‬ﻧﺎ‪ ،‬ﻭﻋﻦ ﺃﰊ ﺑﻦ‬
‫ﻛﻌﺐ‪ :‬ﱂ ﻳﻨﺲ ﻭﻟﻜﻨﻬﺎ ﻣﻦ ﻣﻌﺎﺭﻳﺾ ﺍﻟﻜﻼﻡ‪﴿ .‬ﻭﻻ ﺗﺮﻫﻘﲏ﴾ ﺃﻱ‪ :‬ﻻ ﲡﻌﻠﲏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ‬
‫ﺗﻐﺸﻰ‪ ،‬ﻳﻘﻮﻝ ﻋﺎﻣﻠﲏ ﺑﺎﻟﻴﺴﺮ‪ ،‬ﻻ ﺑﺎﻟﻌﺴﺮ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ :‬ﺁﻳﺔ‪.١٠‬‬

‫‪٢١٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺲ ﱠﻟ ﹶﻘ ‪‬ﺪ‬
‫ﺖ ‪‬ﻧ ﹾﻔﺴ‪‬ﺎ ‪‬ﺯ ِﻛ‪‬ﻴ ﹰﺔ ِﺑ ‪‬ﻐ ‪‬ﻴ ِﺮ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﻼﻣ‪‬ﺎ ﹶﻓ ﹶﻘ‪‬ﺘ ﹶﻠﻪ‪ ‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ﹶﻗ‪‬ﺘ ﹾﻠ ‪‬‬
‫﴿ﻓﹶﺎ‪‬ﻧ ﹶﻄ ﹶﻠﻘﹶﺎ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﻟ ِﻘﻴ‪‬ﺎ ﹸﻏ ﹶ‬
‫ﻚ‬
‫ﺻ ‪‬ﺒﺮ‪‬ﺍ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﺇِﻥ ‪‬ﺳﹶﺄﹾﻟﺘ‪ ‬‬
‫ﺴ‪‬ﺘﻄِﻴ ‪‬ﻊ ‪‬ﻣ ِﻌ ‪‬ﻲ ‪‬‬
‫ﻚ ﻟﹶﻦ ‪‬ﺗ ‪‬‬
‫ﻚ ِﺇ‪‬ﻧ ‪‬‬
‫ﺖ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ‪‬ﻧ ﹾﻜﺮ‪‬ﺍ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﺃﹶﻟ ‪‬ﻢ ﹶﺃﻗﹸﻞ ﱠﻟ ‪‬‬
‫ِﺟ ﹾﺌ ‪‬‬
‫ﺖ ﻣِﻦ ﱠﻟ ‪‬ﺪﻧ‪‬ﻲ ‪‬ﻋ ﹾﺬﺭ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٧٦-٧٤ :‬‬
‫ﻼ ‪‬ﺗﺼ‪‬ﺎ ِﺣ ‪‬ﺒﻨِﻲ ﹶﻗ ‪‬ﺪ ‪‬ﺑ ﹶﻠ ‪‬ﻐ ‪‬‬
‫ﻋ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪﻫ‪‬ﺎ ﹶﻓ ﹶ‬
‫ﻗﻴﻞ‪ :‬ﻛﺎﻥ ﻗﺘﻠﻪ ﻗﺘﻞ ﻋﻨﻖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺫﲝﻪ ﺑﺎﻟﺴﻜﲔ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﺯﺍﻛﻴﺔ﴾ ﺑﺎﻷﻟﻒ ﻭﲣﻔﻴﻒ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﲝﺬﻑ ﺍﻷﻟﻒ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻴﺎﺀ‪.‬‬
‫ﻭﺫﻛﺮ ﺃ‪‬ﺎ ﻣﻜﺘﻮﺑﺔ ﰲ ﻣﺼﺎﺣﻒ ﺃﻫﻞ ﻣﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ ﺑﺎﻷﻟﻒ‪ ،‬ﻭﰲ ﻣﺼﺎﺣﻒ‬
‫ﻏﲑﳘﺎ ﺑﻼ ﺃﻟﻒ‪ .‬ﻭﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﻟﻔﺮﺍﺀ‪ :‬ﺃ‪‬ﻤﺎ ﻟﻐﺘﺎﻥ ﻣﺜﻞ ﻗﺴﻴﺔ ﻭﻗﺎﺳﻴﺔ‪.‬‬
‫ﻭﻋﻦ ﺍﻟﻴﺰﻳﺪﻱ‪ :‬ﺍﻟﺰﺍﻛﻴﺔ ﺍﻟﱵ ﻟﻴﺲ ﳍﺎ ﺇﻟﻴﻚ ﺫﻧﺐ‪ ،‬ﻭﺍﻟﺰﻛﻴﺔ ﺍﻟﺘﻘﻴﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻭﺻﻔﻬﺎ‬
‫ﺑﺬﻟﻚ؛ ﻷ‪‬ﺎ ﻛﺎﻧﺖ ﺻﻐﲑﺓ ﱂ ﺗﺒﻠﻎ ﺍﳊﻨﺚ‪ ،‬ﻭﻧﻜﲑ ﻣﻨﻜﺮ ﱂ ﻳﺒﻠﻎ ﺍﳊﻨﺚ‪ ،‬ﻭﻧﻜﺮ ﻣﻨﻜﺮ‪،‬‬
‫ﻭﻧﺼﺐ )ﺷﻴﺌﺎ ﻧﻜﺮﺍ( ﻋﻠﻰ ﺃﺗﻴﺖ ﺷﻴﺌﺎ ﻧﻜﺮﺍ‪ .‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ ﺟﺌﺖ ﺑﺸﻲﺀ ﻧﻜﺮ‪،‬‬
‫ﻓﻠﻤﺎ ﺣﺬﻑ ﺍﻟﺒﺎﺀ ﺃﻓﻀﻰ ﺍﻟﻔﻌﻞ ﻓﻨﺼﺐ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺃﺑﻮ ﺑﻜﺮ‪﴿ :‬ﻧﻜﺮﺍ﴾ ﺑﻀﻢ ﺍﻟﻜﺎﻑ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﴿ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ‬
‫‪‬ﻧ ﹾﻜﺮ‪‬ﺍ﴾)‪ .(١‬ﻭﰲ ﺍﻟﻄﻼﻕ ﴿ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ ‪‬ﻧ ﹾﻜﺮ‪‬ﺍ﴾)‪ .(٢‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻜﺎﻑ ﻓﻴﻬﻦ‪.‬‬
‫ﻓﺄﻣﺎ ﻗﻮﻟﻪ ﰲ ﺍﻟﻘﻤﺮ ﴿ِﺇﻟﹶﻰ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﻧﻜﹸ ٍﺮ﴾)‪ (٣‬ﻓﻘﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻜﺎﻑ‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ‪ :‬ﺑﻀﻤﻬﺎ ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﻭﻛﺜﺮﺕ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﱵ ﰲ ﺍﻟﻘﻤﺮ ﺑﺎﻟﺘﺜﻘﻴﻞ؛ ﻷﻥ ﺃﻭﺍﺧﺮ‬
‫ﺍﻵﻱ ﻓﻴﻬﺎ ﻣﺜﻘﻼﺕ‪ ،‬ﻭﳓﻮ ﴿ ﹶﻓﻤ‪‬ﺎ ﺗ‪ ‬ﻐ ِﻦ ﺍﻟ‪‬ﻨ ﹸﺬ ‪‬ﺭ﴾)‪ (٤‬ﻗﺎﻝ‪ :‬ﺃﱂ ﺃﻗﻞ ﻟﻚ ﺇﻧﻚ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﻣﻌﻲ‬
‫ﺻ ‪‬ﱪﺍ ﻋﻠﻰ ﻣﺎ ﺗﺮﺍﻩ ﻣﲏ‪ ،‬ﳑﺎ ﺗﻨﻜﺮ ﻇﺎﻫﺮﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﺇﻥ ﺳﺄﻟﺘﻚ ﻋﻦ ﺷﻲﺀ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻓﻼ ﺗﺼﺎﺣﺒﲏ‪﴿ ،‬ﻗﺪ ﺑﻠﻐﺖ ﻣﻦ ﻟﺪﱐ ﻋﺬﺭﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻋﺘﺬﺭﺕ ﻓﻴﻤﺎ ﺑﻴﲏ ﻭﺑﻴﻨﻚ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ :‬ﺁﻳﺔ‪.٨٧‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‪ :‬ﺁﻳﺔ‪.٨‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‪ :‬ﺁﻳﺔ‪.٦‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‪ :‬ﺁﻳﺔ‪.٥‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٢٠‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ‪﴿ :‬ﻟﺪﱐ﴾ ﺑﻀﻢ ﺍﻟﺪﺍﻝ ﻭﲣﻔﻴﻒ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﺑﺈﴰﺎﻡ ﺍﻟﺪﺍﻝ ﺍﻟﻀﻢ‬
‫ﻭﲣﻔﻴﻒ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻢ ﺍﻟﺪﺍﻝ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ‪ .‬ﻭﺍﻷﺻﻞ ﻟﺪﻥ ﺑﻀﻢ ﺍﻟﺪﺍﻝ ﻭﺇﺳﻜﺎﻥ‬
‫ﺍﻟﻨﻮﻥ‪ .‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺘﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ ﺯﺍﺩ ﻋﻨﺪ ﺍﻹﺿﺎﻓﺔ ﻧﻮﻧﺎ ﻟﻴﺴﻠﻢ ﺳﻜﻮﻥ ﺍﻟﻨﻮﻥ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ‪:‬‬
‫ﻣﲏ ﻭﻋﲏ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺘﺨﻔﻴﻒ ﺍﻟﻨﻮﻥ ﺃﺧﺮﺟﻬﺎ ﻋﻦ ﺍﻷﺻﻞ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﻗﺪﱐ ﻣﻦ ﻧﺼﺮ ﺍﳋﺒﻴﺒﲔ ﻗﺪﻱ‬
‫ﻀﺪ‪.‬‬
‫ﻀﺪ ‪‬ﻋ ‪‬‬
‫ﻓﺠﺎﺀ ﺑﺎﻟﻠﻐﺘﲔ‪ ،‬ﻭﻣﻦ ﺃﺳﻜﻦ ﺍﻟﺪﺍﻝ ﻓﻺﻳﺜﺎﺭ ﺍﻟﺘﺨﻔﻴﻒ ﻛﻤﺎ ﻳﻘﻮﻝ ﰲ ‪‬ﻋ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻀ‪‬ﻴﻔﹸﻮ ‪‬ﻫﻤ‪‬ﺎ ﹶﻓ ‪‬ﻮ ‪‬ﺟﺪ‪‬ﺍ ﻓِﻴﻬ‪‬ﺎ‬
‫﴿ﻓﹶﺎ‪‬ﻧ ﹶﻄ ﹶﻠﻘﹶﺎ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﹶﺃ‪‬ﺗﻴ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻞ ﹶﻗ ‪‬ﺮ‪‬ﻳ ٍﺔ ﺍ ‪‬ﺳ‪‬ﺘ ﹾﻄ ‪‬ﻌﻤ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻠﻬ‪‬ﺎ ﹶﻓﹶﺄ‪‬ﺑﻮ‪‬ﺍ ﺃﹶﻥ ‪‬ﻳ ‪‬‬
‫ﻕ ‪‬ﺑ ‪‬ﻴﻨِﻲ‬
‫ﺕ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﹶﺃ ‪‬ﺟ ‪‬ﺮﺍ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ِﻓﺮ‪‬ﺍ ‪‬‬
‫ﺨ ﹾﺬ ‪‬‬
‫ﺖ ﹶﻻ‪‬ﺗ ‪‬‬
‫ﺾ ﹶﻓﹶﺄﻗﹶﺎ ‪‬ﻣﻪ‪ ‬ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻮ ِﺷ ﹾﺌ ‪‬‬
‫ِﺟﺪ‪‬ﺍﺭ‪‬ﺍ ‪‬ﻳﺮِﻳ ‪‬ﺪ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻨ ﹶﻘ ‪‬‬
‫ﺻ ‪‬ﺒﺮ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٧٨-٧٧ :‬‬
‫ﺴ‪‬ﺘﻄِﻊ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬‬
‫ﻚ ِﺑ‪‬ﺘ ﹾﺄﻭِﻳ ِﻞ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻚ ‪‬ﺳﺄﹸ‪‬ﻧ‪‬ﺒﺌﹸ ‪‬‬
‫‪‬ﻭ‪‬ﺑ ‪‬ﻴِﻨ ‪‬‬
‫ﻳﻘﺎﻝ‪ :‬ﺍﻟﻘﺮﻳﺔ ﻫﻲ ﺃﻧﻄﺎﻛﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺮﻗﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻷﺑﻠﻪ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻘﺾ ﺃﻱ‪ :‬ﻗﺪ ﻛﺎﻥ ﻣﺎﻝ‪ ،‬ﻭﺍﳌﻌﲎ ﺇﻥ ﻫﻴﺌﺘﻪ ﰲ ﺍﻟﺘﻬﻴﺆ ﻟﻠﺴﻘﻮﻁ ﻗﺪ‬
‫ﻇﻬﺮ ﻛﻤﺎ ﻳﻈﻬﺮ ﺃﻓﻌﺎﻝ ﺍﳌﺮﻳﺪﻳﻦ‪ ،‬ﻓﻮﺻﻒ ﺍﻟﺸﻲﺀ ﺑﺎﻹﺭﺍﺩﺓ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺼﻮﺭﺗﺎﻥ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭ﴿ﻳﻨﻘﺺ﴾ ﻳﺴﻘﻂ ﺑﺴﺮﻋﺔ ﻭﻫﻮ ﻣﻦ ﻗﻀﻀﺖ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻭﺯﻧﻪ ﻳﻨﻔﻌﻞ ﻭﻗﻴﻞ‪ :‬ﻫﻮ‬
‫ﻣﻦ ﻧﻘﻀﺖ‪ ،‬ﻭﻭﺯﻧﻪ‪ ،‬ﻳﻔﻌﻞ‪ ،‬ﳓﻮ ﳛﻤﺮ‪﴿ .‬ﻓﺄﻗﺎﻣﻪ﴾‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﻓﻌﻪ ﺑﻴﺪﻩ ﻓﻘﺎﻡ‪ ،‬ﻭﰲ ﺑﻌﺾ‬
‫ﺍﻟﺘﻔﺎﺳﲑ‪ ،‬ﻫﺪﻣﻪ ﰒ ﺑﻨﺎﻩ‪.‬‬
‫﴿ﻟﻮ ﺷﺌﺖ ﻻﲣﺬﺕ ﻋﻠﻴﻪ ﺃﺟﺮﺍ﴾‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﺷﺌﺖ ﱂ ﺗﻘﻤﻪ ﺣﱴ ﻳﻘﺮﻭﻧﺎ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﻟﺘﺨﺬﺕ ﺑﺘﺨﻔﻴﻒ ﺍﻟﺘﺎﺀ ﻭﻛﺴﺮ ﺍﳋﺎﺀ‪ .‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫﴿ﻻﲣﺬﺕ﴾ ﺑﺘﺸﺪﻳﺪ ﺍﻟﺘﺎﺀ ﻭﻓﺘﺢ ﺍﳋﺎﺀ‪.‬‬
‫ﻓﻤﻦ ﺧﻔﻒ ﺍﻟﺘﺎﺀ ﺟﻌﻠﻪ ﻣﻦ ﲣﺬﺕ‪ ،‬ﻓﺄﺩﺧﻞ ﺍﻟﻼﻡ ﺍﻟﱵ ﰲ ﺟﻮﺍﺏ )ﻟﻮ( ﻋﻠﻰ ﺍﻟﺘﺎﺀ‬
‫ﺍﻟﱵ ﻫﻲ ﻓﺎﺀ ﺍﻟﻔﻌﻞ‪ ،‬ﺣﻜﻰ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﲣﺬﺕ‪ ،‬ﺃﲣﺬ‪.‬‬
‫ﻭﺣﻜﻰ ﺳﻴﺒﻮﻳﻪ‪ ،‬ﺍﺳﺘﺨﺬ ﻓﻼﻧﺎ ﺃﺭﺿﺎ‪ ،‬ﺃﺻﻠﻪ ﺍﲣﺬ ﻋﻠﻰ ﺍﻓﺘﻌﻞ‪ ،‬ﻟﻜﻨﻪ ﺃﺑﺪﻝ ﻣﻦ ﺍﻟﺘﺎﺀ‬
‫ﺍﻷﻭﱃ ﺳﻴﻨﺎ‪ .‬ﻭﻣﻦ ﺷﺪﺩ ﺟﻌﻠﻪ ﺍﻓﺘﻌﻞ ﻓﺄﺩﻏﻢ ﺍﻟﺘﺎﺀ ﺍﻷﺻﻠﻴﺔ ﰲ ﺍﻟﺰﺍﺋﺪﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﺧﻔﺶ‪ :‬ﺍﻟﺘﺎﺀ ﺍﻷﻭﱃ ﰲ ﺍﲣﺬ ﺑﺪﻝ ﻣﻦ ﻭﺍﻭ‪ ،‬ﻭﺍﻟﻮﺍﻭ ﺑﺪﻝ ﻣﻦ ﳘﺰﺓ‪.‬‬
‫‪٢٢١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺑﺪﻝ ﻣﻦ ﻳﺎﺀ ﻭﺍﻟﺒﺎﺀ ﺑﺪﻝ ﻣﻦ ﳘﺰﻩ ﺣﻜﺎﻩ ﺍﺑﻦ ﻛﻴﺴﺎﻥ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﻫﺬﺍ‪،‬‬
‫ﺃﻱ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺘﻠﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺮﻳﺪ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻓﺮﺍﻕ ﺑﻴﲏ ﻭﺑﻴﻨﻚ‪ ،‬ﺍﳌﻌﲎ ﻫﺬﺍ ﻓﺮﺍﻕ ﺑﻴﻨﻨﺎ‪،‬‬
‫ﺃﻱ‪ :‬ﻓﺮﺍﻕ ﺍﺗﺼﺎﻟﻨﺎ‪ ،‬ﻭﻣﺜﻠﻪ ﻗﻮﻝ ﺍﻟﺮﺟﻞ ﻟﺼﺎﺣﺒﻪ ﺃﺧﺰﻯ ﺍﷲ ﺍﻟﻜﺎﺫﺏ ﻣﲏ ﻭﻣﻨﻚ‪ ،‬ﻳﺮﻳﺪ‬
‫ﻣﻨﺎ‪ ،‬ﻭﺫﻛﺮ ﻣﲏ ﻭﻣﻨﻚ ﻳﻜﻮﻥ ﺗﻮﻛﻴ ‪‬ﺪﺍ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺕ ﹶﺃ ﹾﻥ ﹶﺃﻋِﻴ‪‬ﺒﻬ‪‬ﺎ ‪‬ﻭﻛﹶﺎ ﹶﻥ‬
‫ﺤ ِﺮ ﹶﻓﹶﺄﺭ‪‬ﺩ ‪‬‬
‫ﲔ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺖ ِﻟ ‪‬ﻤﺴ‪‬ﺎ ِﻛ ‪‬‬
‫ﺴﻔِﻴ‪‬ﻨ ﹸﺔ ﹶﻓﻜﹶﺎ‪‬ﻧ ‪‬‬
‫﴿ﹶﺃﻣ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﺨﺸِﻴﻨ‪‬ﺎ‬
‫ﻼﻡ‪ ‬ﹶﻓﻜﹶﺎ ﹶﻥ ﹶﺃ‪‬ﺑﻮ‪‬ﺍ ‪‬ﻩ ﻣ‪ ‬ﺆ ِﻣ‪‬ﻨ ‪‬ﻴ ِﻦ ﹶﻓ ‪‬‬
‫‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟﻐ‪ ‬ﹶ‬ ‫‪Ò‬‬ ‫ﺼﺒ‪‬ﺎ‬
‫‪‬ﻭﺭ‪‬ﺍ َﺀﻫ‪‬ﻢ ‪‬ﻣ ِﻠﻚ‪ ‬ﻳ ﹾﺄﺧ‪‬ﺬﹸ ﹸﻛ ﱠﻞ ‪‬ﺳﻔِﻴ‪‬ﻨ ٍﺔ ﹶﻏ ‪‬‬
‫ﺏ‬
‫ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺩﻧ‪‬ﺎ ﺃﹶﻥ ‪‬ﻳ ‪‬ﺒ ِﺪﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺧ ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﻨ ‪‬ﻪ ‪‬ﺯﻛﹶﺎ ﹰﺓ ‪‬ﻭﹶﺃ ﹾﻗ ‪‬ﺮ ‪‬‬ ‫‪Ò‬‬ ‫ﺃﹶﻥ ‪‬ﻳ ‪‬ﺮ ِﻫ ﹶﻘ ‪‬ﻬﻤ‪‬ﺎ ﹸﻃ ‪‬ﻐﻴ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭ ﹸﻛ ﹾﻔﺮ‪‬ﺍ‬
‫‪‬ﺭ ‪‬ﺣﻤ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٨١-٧٩ :‬‬
‫﴿ﻭﻛﺎﻥ ﻭﺭﺍﺀﻫﻢ﴾‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻣﺎﻣﻬﻢ ﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺇﳕﺎ ﳚﻮﺯ ﻫﺬﺍ ﰲ‬
‫ﺍﳌﻮﺍﻗﻴﺖ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﻫﺬﺍ ﺟﺎﺋﺰ ﰲ ﺍﻟﻠﻐﺔ؛ ﻷﻥ ﻣﺎ ﺑﲔ ﻳﺪﻳﻚ ﻭﻣﺎ ﻗﺪﺍﻣﻚ ﺇﺫﺍ ﺗﻮﺍﺭﻯ‬
‫ﻋﻨﻚ ﻓﻘﺪ ﺻﺎﺭ ﻭﺭﺍﺀﻙ‪.‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺭﺟﻮﻋﻬﻢ ﰲ ﻃﺮﻳﻘﻬﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﲞﱪﻩ ﻓﻜﺎﻥ‬
‫ﻳﺄﺧﺬ ﻛﻞ ﺳﻔﻴﻨﺔ ﻻ ﻋﻴﺐ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﻋﺎﺋﺒﺔ ﱂ ﻳﻌﺮﺽ ﳍﺎ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻮ ﻫﺪ ﺫﻳﻦ‬
‫ﺑﺪﺩ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﺨﺸﻴﻨﺎ﴾ ﻫﻮ ﻣﻦ ﻗﻮﻝ ﺍﳋﻀﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺎﺋﺰ ﺃﻥ ﻳﻜﻮﻥ ﻋﻦ ﺍﷲ ﻭﻳﻜﻮﻥ‬
‫ﺍﳌﻌﲎ ﻓﻜﺮﻫﻨﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻓﻌﻠﻤﻨﺎ ﺃﻥ ﻳﺮﻫﻘﻬﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﻳﻐﺸﻴﻬﻤﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳛﻤﻠﻬﻤﺎ ﻋﻠﻰ ﺍﻟﺮﻫﻖ‪،‬‬
‫ﻭﻫﻮ ﺍﳉﻬﻞ‪﴿ ،‬ﻃﻐﻴﺎ‪‬ﻧﺎ﴾ ﺃﻱ‪ :‬ﺧﺮﻭ ‪‬ﺟﺎ ﻋﻦ ﺍﳊﺪ ﰲ ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﻛﻔ ‪‬ﺮﺍ ﺑﺎﷲ ﻭﻛﺎﻥ ﺍﻟﻐﻼﻡ‬
‫ﻛﺎﻓ ‪‬ﺮﺍ‪ ،‬ﻭﺃﻟﻘﻴﺖ ﻋﻠﻴﻪ ﳏﺒﺔ ﻣﻦ ﺃﺑﻮﻳﻪ ﻓﺄﺭﺩﻧﺎ ﺃﻥ ﻧﻌﻄﻴﻬﻤﺎ ﺑﺪﻻ ﻣﻦ ﺍﺑﻨﻬﻤﺎ‪ ،‬ﺧ ‪‬ﲑﺍ ﻣﻨﻪ‪،‬‬
‫﴿ﺯﻛﺎﺓ﴾ ﺃﻱ‪ :‬ﺩﻳﻨﺎ ﻭﻗﻴﻞ‪ :‬ﻋﻤﻼ ﻭﻗﻴﻞ‪ :‬ﺻﻼ ‪‬ﺣﺎ‪.‬‬
‫﴿ﻭﺃﻗﺮﺏ ﺭﲪﺎ﴾ ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻳﻜﻮﻥ ﺃﻗﺮﺏ ﺃﻥ ﻳﺮﲪﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺃﺑﺮ ﺑﻮﺍﻟﺪﻳﻪ ﻣﻦ‬
‫ﺍﳌﻘﺘﻮﻝ‪ ،‬ﻭﺍﻟﺮﺣﻢ ﺍﻟﻌﻄﻒ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٢٢‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﻭﻳﺒﺪﳍﻤﺎ﴾ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﺘﺤﺮﱘ ﻭﺍﻟﻘﻠﻢ‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻓﻴﻬﻦ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﱵ ﰲ ﺍﻟﻨﻮﺭ ﻓﻘﺮﺃﻫﺎ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﺎﻟﺘﺨﻔﻴﻒ‪ .‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺸﺪﻳﺪ‬
‫ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﺃﺑﺪﻟﺖ ﻭﺑﺪﻟﺖ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ ﺑﺪﻟﺖ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﻏﲑﺗﻪ‪ ،‬ﻭﺃﺑﺪﻟﺘﻪ ﺇﺫﺍ ﺫﻫﺒﺖ ﺑﻪ ﻭﺃﺗﻴﺖ ﺑﻐﲑﻩ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ‬
‫ﺍﻟﻨﺠﻢ‪:‬‬
‫ﻋﺰﻝ ﺍﻷﻣﲑ ﻟﻸﻣﲑ ﺍﳌﺒﺪﻝ‬
‫ﻭﻳﺸﻬﺪ ﻟﻠﻘﻮﻝ ﺍﻷﻭﻝ ﻗﻮﻟﻪ‪ ﴿ :‬ﻭِﺇﺫﹶﺍ ‪‬ﺑ ‪‬ﺪﹾﻟﻨ‪‬ﺎ ﺁ‪‬ﻳ ﹰﺔ ‪‬ﻣﻜﹶﺎ ﹶﻥ ﺁ‪‬ﻳ ٍﺔ﴾)‪.(١‬‬
‫ﻭﻛﺜﺮﺕ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﺘﺸﺪﻳﺪ ﰲ ﺍﻟﱵ ﰲ ﺍﻟﻨﻮﺭ‪ ،‬ﻹﺭﺍﺩﺓ ﺍﻟﺘﻜﺮﻳﺮ ﺑﺄﻥ ﻳﺒﺪﳍﻢ ﺍﷲ‬
‫ﺍﳋﻮﻑ ﺑﺎﻷﻣﻦ ﻣﺮﺓ ﺑﻌﺪ ﻣﺮﺓ‪ ،‬ﻭﺃﻣﻨﺎ ﻋﻠﻰ ﺃﻣﻦ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﺭﲪﺎ﴾ ﺑﻀﻢ ﺍﳊﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎ‪‬ﺎ ﻭﳘﺎ ﻟﻐﺘﺎﻥ‪ ،‬ﻭﺍﻻﺧﺘﻴﺎﺭ‬
‫ﺍﻟﺘﺨﻔﻴﻒ؛ ﻷﻥ ﺃﻭﺍﺧﺮ ﺍﻵﻱ ﻗﺒﻠﻪ ﻭﺑﻌﺪﻩ ﳐﻔﻔﺎﺕ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ‪‬ﺘﻪ‪ ‬ﻛﹶﻨـﺰ ﱠﻟ ‪‬ﻬﻤ‪‬ﺎ‬
‫ﻼ ‪‬ﻣ ‪‬ﻴ ِﻦ ‪‬ﻳﺘِﻴ ‪‬ﻤ ‪‬ﻴ ِﻦ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤﺪِﻳ‪‬ﻨ ِﺔ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺗ ‪‬‬
‫ﺠﺪ‪‬ﺍ ‪‬ﺭ ﹶﻓﻜﹶﺎ ﹶﻥ ِﻟﻐ‪ ‬ﹶ‬
‫﴿ ‪‬ﻭﹶﺃﻣ‪‬ﺎ ﺍﹾﻟ ِ‬
‫ﺨ ِﺮﺟ‪‬ﺎ ﻛﹶﻨـﺰ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ﻣ‪‬ﻦ‬
‫ﺴ‪‬ﺘ ‪‬‬
‫ﻚ ﺃﹶﻥ ‪‬ﻳ ‪‬ﺒ ﹸﻠﻐ‪‬ﺎ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻫﻤ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃﺑ‪‬ﻮ ‪‬ﻫﻤ‪‬ﺎ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﹶﻓﹶﺄﺭ‪‬ﺍ ‪‬ﺩ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺻ ‪‬ﺒﺮ‪‬ﺍ﴾]ﺍﻵﻳﺔ‪.[٨٢:‬‬
‫ﺴﻄِﻊ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬‬
‫ﻚ ‪‬ﺗ ﹾﺄﻭِﻳ ﹸﻞ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬‬
‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹾﻠﺘ‪‬ﻪ‪ ‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻣﺮِﻱ ﹶﺫِﻟ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻛﻨـﺰ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺻﺤﻒ ﻋﻠﻢ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﻟﻮﺡ ﻣﻦ ﺫﻫﺐ ﻣﻜﺘﻮﺏ ﻓﻴﻪ‬
‫ﺣﻜﻢ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻛﺎﻥ ﻛﻨـﺰ ﻣﺎﻝ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﻟﻠﻐﺔ ﺃﻥ ﺍﻟﻜﻨـﺰ ﺇﺫﺍ ﺃﻓﺮﺩ ﻓﻤﻌﻨﺎﻩ ﺍﳌﺎﻝ ﺍﳌﺪﺧﺮ ﻭﻛﺎﻥ‬
‫ﺃﺑﻮﳘﺎ ﺻﺎﳊﺎ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺣﻔﻈﻬﻤﺎ ﺑﺼﻼﺡ ﺃﺑﻴﻬﻤﺎ‪ ،‬ﻭﻣﺎ ﺫﻛﺮ ﻋﻨﻬﻤﺎ ﺻﻼﺡ‪،‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﺟﺒﲑ‪ ،‬ﻛﺎﻥ ﻳﺆﺩﻱ ﺍﻷﻣﺎﻧﺎﺕ ﻭﺍﻟﻮﺩﺍﺋﻊ ﺇﱃ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻳﺒﻠﻐﺎ ﺃﺷﺪﳘﺎ﴾‪،‬‬
‫ﺃﻱ‪ :‬ﻳﻜﱪﺍ ﻭﻳﻌﻘﻼ‪ ،‬ﻭﻧﺼﺐ )ﺭﲪﺔ( ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻟﻪ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻓﻌﻠﻨﺎ ﺫﻟﻚ ﺭﲪﺔ‪ ،‬ﺃﻱ‪:‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺁﻳﺔ‪.١٠١‬‬

‫‪٢٢٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻟﻠﺮﲪﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻋﻠﻰ ﺍﳌﺼﺪﺭ؛ ﻷﻥ ﻣﺎ ﺫﻛﺮ ﻗﺒﻠﻪ ﻣﻌﻨﺎﻩ‪ ،‬ﺭﲪﻬﻤﺎ ﺍﷲ ﺑﺬﻟﻚ‪.‬‬

‫﴿ ‪‬ﻭﻣ‪‬ﺎ ﹶﻓ ‪‬ﻌ ﹾﻠﺘ‪‬ﻪ‪ ‬ﻋ ‪‬ﻦ ﹶﺃ ‪‬ﻣﺮِﻱ﴾ ﺃﻱ‪ :‬ﻛﺎﻥ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﺻﻞ ﺍﺳﻄﺎﻉ‪ ،‬ﺍﺳﺘﻄﺎﻉ‬
‫ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻟﻜﻦ ﺍﻟﺘﺎﺀ ﻭﺍﻟﻄﺎﺀ ﻣﻦ ﳐﺮﺝ ﻭﺍﺣﺪ‪ ،‬ﻓﺤﺬﻓﺖ ﺍﻟﺘﺎﺀ ﻻﺟﺘﻤﺎﻋﻬﻤﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﻋ‪‬ﻦ ﺫِﻱ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ‪‬ﻧ ‪‬ﻴ ِﻦ ﹸﻗ ﹾﻞ ‪‬ﺳﹶﺄ‪‬ﺗﻠﹸﻮﺍ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ ‪‬ﻣ ‪‬ﻨ ‪‬ﻪ ِﺫ ﹾﻛﺮ‪‬ﺍ ِﺇﻧ‪‬ﺎ ‪‬ﻣ ﱠﻜﻨ‪‬ﺎ ﹶﻟﻪ‪ ‬ﻓِﻲ‬
‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺲ‬
‫ﺸ ‪‬ﻤ ِ‬
‫ﺏ ﺍﻟ ‪‬‬
‫ﺽ ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ﻣِﻦ ﹸﻛ ﱢﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ‪ Ò‬ﹶﻓﹶﺄ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ ‪ Ò‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﺑ ﹶﻠ ﹶﻎ ‪‬ﻣ ‪‬ﻐ ِﺮ ‪‬‬
‫ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺏ‬
‫‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻫ‪‬ﺎ ‪‬ﺗ ‪‬ﻐﺮ‪‬ﺏ‪ ‬ﻓِﻲ ‪‬ﻋ ‪‬ﻴ ٍﻦ ‪‬ﺣ ِﻤﹶﺄ ٍﺓ ‪‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ِﻋ ‪‬ﻨ ‪‬ﺪﻫ‪‬ﺎ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﻳ‪‬ﺎ ﺫﹶﺍ ﺍﹾﻟ ﹶﻘ ‪‬ﺮ‪‬ﻧ ‪‬ﻴ ِﻦ ِﺇﻣ‪‬ﺎ ﺃﹶﻥ ﺗ‪ ‬ﻌ ﱢﺬ ‪‬‬
‫ﻑ ﻧ‪ ‬ﻌ ﱢﺬﺑ‪‬ﻪ‪ ‬ﹸﺛ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮ ‪‬ﺩ ِﺇﻟﹶﻰ ‪‬ﺭ‪‬ﺑ ِﻪ‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﺃﻣ‪‬ﺎ ﻣ‪‬ﻦ ﹶﻇ ﹶﻠ ‪‬ﻢ ﹶﻓ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﻨ‪‬ﺎ‬
‫ﺨ ﹶﺬ ﻓِﻴ ِﻬ ‪‬ﻢ ‪‬ﺣ ‪‬‬
‫‪‬ﻭِﺇﻣ‪‬ﺎ ﺃﹶﻥ ‪‬ﺗ‪‬ﺘ ِ‬
‫ﺴﻨ‪‬ﻰ ‪‬ﻭ ‪‬ﺳ‪‬ﻨﻘﹸﻮ ﹸﻝ ﹶﻟﻪ‪‬‬
‫ﺤ‪‬‬‫ﹶﻓﻴ‪ ‬ﻌ ﱢﺬﺑ‪‬ﻪ‪ ‬ﻋﺬﹶﺍﺑ‪‬ﺎ ‪‬ﻧ ﹾﻜﺮ‪‬ﺍ ‪ Ò‬ﻭﹶﺃﻣ‪‬ﺎ ‪‬ﻣ ‪‬ﻦ ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﹶﻓ ﹶﻠﻪ‪ ‬ﺟﺰ‪‬ﺍ ًﺀ ﺍﹾﻟ ‪‬‬
‫ﺴﺮ‪‬ﺍ ‪ Ò‬ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٨٩-٨٣ :‬‬
‫ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻣ ِﺮﻧ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻳﻘﺎﻝ‪ :‬ﺇﳕﺎ ﲰﻲ ﺫﺍ ﺍﻟﻘﺮﻧﲔ؛ ﻷﻧﻪ ﻛﺎﻧﺖ ﻟﻪ ﺿﻔﲑﺗﺎﻥ‪ ،‬ﻭﻋﻦ ﻋﻠﻲ ﺃﻧﻪ ﺩﻋﺎ ﻗﻮﻣﻪ ﺇﱃ‬
‫ﻋﺒﺎﺩﺓ ﺍﷲ ﻓﻀﺮﺑﻮﻩ ﻋﻠﻰ ﻗﺮﻧﻴﻪ ﺃﻱ‪ :‬ﺟﺎﻧﱯ ﺭﺃﺳﻪ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﲰﻲ ﺑﺬﻟﻚ؛ ﻷﻧﻪ ﺑﻠﻎ‬
‫ﻗﻄﺮﻱ ﺍﻷﺭﺽ ﻣﺸﺮﻗﻬﺎ ﻭﻣﻐﺮ‪‬ﺎ‪ ،‬ﻗﻞ‪﴿ :‬ﺳﺄﺗﻠﻮﺍ ﻋﻠﻴﻜﻢ ﻣﻨﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺣﺪﻳﺜﻪ ﺫﻛ ‪‬ﺮﺍ‪.‬‬
‫ﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺃﻫﻞ ﻣﻜﺔ ﻭﻗﻴﻞ‪ :‬ﺍﻟﻴﻬﻮﺩ؛ ﻷ‪‬ﻢ ﺳﺄﻟﻮﺍ ﻋﻦ ﻗﺼﺘﻪ‪.‬‬
‫ﻭ﴿ﻣﻜﻨﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻭﻃﺄﻧﺎ ﻟﻪ ﰲ ﺍﻷﺭﺽ‪﴿ ،‬ﻭﺁﺗﻴﻨﺎﻩ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺳﺒ‪‬ﺒﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﻠ ‪‬ﻤﺎ‬
‫ﻳﺘﺴﺒﺐ ﺑﻪ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﻛﺬﺍ ﺭﻭﻯ‪ :‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ .‬ﻭﻋﻦ ﳎﺎﻫﺪ ﻃﺮﹰﻗﺎ ﻣﺎ ﺑﲔ ﺍﳌﺸﺮﻕ‬
‫ﺇﱃ ﺍﳌﻐﺮﺏ‪﴿ .‬ﻓﺄﺗﺒﻊ ﺳﺒ‪‬ﺒﺎ﴾‪ ،‬ﺳﺒﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﻓﺎﺗﺒﻊ﴾ ﻣﻮﺻﻮﻟﺔ ﻣﺸﺪﺩﺓ ﺍﻟﺘﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ‬
‫ﺍﳌﻮﺿﻌﲔ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﻣﻘﻄﻮﻋﺔ ﺍﻷﻟﻒ ﺳﺎﻛﻨﺔ ﺍﻟﺘﺎﺀ ﻓﻴﻬﻦ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻗﺎﻝ‪ :‬ﺇ‪‬ﺎ ﻣﻦ ﺍﳌﺴﲑ ﺇﳕﺎ ﻫﻮ ﺍﻓﺘﻌﻞ ﻣﻦ ﻗﻮﻟﻚ ﺗﺒﻌﺖ ﺍﻟﻘﻮﻡ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﻻﺗﺒﺎﻉ ﻓﻤﻌﻨﺎﻩ ﺍﻟﻠﺤﺎﻕ‪ ،‬ﺫﻛﺮﻩ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻓﻌﻠﻰ ﺃﻥ ﺍﳌﻌﲎ ﻓﻴﻬﻤﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﺣﻜﻰ ﺫﻟﻚ ﻋﻦ ﺍﳌﱪﺩ‬
‫ﻭﻗﻄﺮﺏ ﻭﻏﲑﳘﺎ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٢٤‬‬
‫﴿ﻭﺗﻐﺮﺏ ﰲ ﻋﲔ﴾ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺍﳍﺎﺀ ﰲ ﻭﺟﺪﻫﺎ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺣﻔﺺ‪﴿ :‬ﲪﺌﺔ﴾ ﳏﺬﻭﻓﺔ ﺍﻷﻟﻒ ﻣﻬﻤﻮﺯﺓ‪.‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺣﺎﻣﻴﺔ ﺑﺎﻷﻟﻒ ﻣﻦ ﻏﲑ ﳘﺰ‪ .‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﳍﻤﺰ ﺃﺭﺍﺩ ﰲ ﻋﲔ ﺫﺍﺕ ﲪﺄﺓ‬
‫ﻭﺣﺠﺘﻪ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺃﻗﺮﺃﱐ ﺃﰊ ﺑﻦ ﻛﻌﺐ ﻛﻤﺎ ﺃﻗﺮﺃﻩ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﰲ ﻋﲔ ﲪﺌﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻴﺰﻳﺪﻱ‪ :‬ﻭﻗﺪ ﺟﺎﺀ ﻋﻦ ﻛﻌﺐ ﺃﻧﻪ ﻗﺎﻝ ﳌﻌﺎﻭﻳﺔ‪ :‬ﲡﺪﻫﺎ ﺗﻐﺮﺏ ﰲ ﺛﺄﻁ‪،‬‬
‫ﻭﺍﻟﺜﺄﻁ ﺍﳊﻤﺄﺓ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻷﻟﻒ ﺃﺭﺍﺩ ﰲ ﻋﲔ ﺣﺎﺭﺓ‪ ،‬ﻭﻣﻦ ﺣﺠﺘﻪ ﻣﺎ ﺭﻭﻱ ﻋﻦ ﺃﰊ ﺫﺭ‬
‫ﻗﺎﻝ‪ :‬ﻛﻨﺖ ﺭﺩﻳﻒ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻋﻨﺪ ﻏﺮﻭ‪‬ﺎ ﻓﻘﺎﻝ‪ :‬ﻫﻞ ﺗﺪﺭﻱ ﺃﻳﻦ ﺗﻐﺮﺏ‬
‫ﻫﺬﻩ؟ ﻗﻠﺖ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ ﻗﺎﻝ‪ :‬ﻓﺈ‪‬ﺎ ﺗﻐﺮﺏ ﰲ ﻋﲔ ﺣﺎﻣﻴﺔ‪.‬‬
‫ﻭﻻ ﻳﻨﻔﻲ ﺃﺣﺪ ﺍﻷﻣﺮ ﺍﻵﺧﺮ؛ ﺇﺫ ﻛﺎﻥ ﺟﺎﺋﺰﺍ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﲔ ﺍﻟﱵ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ‬
‫ﻓﻴﻬﺎ ﺣﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﻣﻊ ﺫﻟﻚ ﺫﺍﺕ ﲪﺄﺓ‪.‬‬
‫﴿ ‪‬ﻭ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ِﻋ ‪‬ﻨ ‪‬ﺪﻫ‪‬ﺎ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﲨﻌﺎ ﻭﻋﺪﺩﺍ ﻻ ﳛﺼﻴﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻗﻮﺓ ﻭﺑﺄﺳﺎ ﻭﺃﻟﺴﻨﺔ‬
‫ﳐﺘﻠﻔﺔ ﻭﺃﻫﻮﺍﺀ ﻣﺘﺸﺘﺘﺔ‪.‬‬
‫﴿ﻗﻠﻨﺎ ﻳﺎﺫﺍ ﺍﻟﻘﺮﻧﲔ﴾ ﺍﻵﻳﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺃﺑﺎﺣﻪ ﺍﷲ ﻫﺬﻳﻦ ﺍﳊﻜﻤﲔ ﻛﻤﺎ ﺃﺑﺎﺡ‬
‫ﳏﻤﺪﺍ ﺍﳊﻜﻢ ﺑﲔ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻭﺍﻹﻋﺮﺍﺽ ﻋﻨﻬﻢ ﻭﻗﺎﻝ ﻏﲑﻩ ﺇﻣﺎ ﺃﻥ ﺗﻌﺬﺏ‪ ،‬ﺑﺎﻟﻘﺘﻞ‬
‫ﻹﻗﺎﻣﺘﻬﻢ ﻋﻠﻰ ﺍﻟﺸﺮﻙ ﺑﺎﷲ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﺗﺘﺨﺬ ﻓﻴﻬﻢ ﺣﺴ‪‬ﻨﺎ ﺑﺄﻥ ﺗﺄﺳﺮﻫﻢ ﻓﺘﻌﻠﻤﻬﻢ ﺍﳍﺪﻯ‪،‬‬
‫ﻭﺗﺴﺘﻨﻘﺬﻫﻢ ﻣﻦ ﺍﻟﻌﻤﻰ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻣﻮﺿﻊ )ﺃﻥ ﻭﺃﻥ( ﻛﻠﻴﻬﻤﺎ ﻧﺼﺐ‪ ،‬ﻭﻟﻮ ﺭﻓﻌﺖ ﻛﺎﻥ ﺻﻮﺍ‪‬ﺑﺎ‪،‬‬
‫ﻭﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺍﻓﻌﻞ ﻫﺬﺍ ﺃﻭ ﻫﺬﺍ‪ ،‬ﻭﺍﻟﺮﻓﻊ ﻫﻮ ﻫﺬﺍ ﺃﻭ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻣﺎ ﻣﻦ ﻇﻠﻢ ﺃﻱ‪ :‬ﺃﻗﺎﻡ‬
‫ﻋﻠﻰ ﺍﻟﺸﺮﻙ‪ ،‬ﻓﺴﻮﻑ ﻧﻌﺬﺑﻪ ﺑﺎﻟﻘﺘﻞ‪ ،‬ﰒ ﻳﺮﺩ ﺇﱃ ﺭﺑﻪ ﻓﻴﻌﺬﺑﻪ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻭﻋﺬﺍﺏ ﺍﷲ ﺑﺎﻟﻨﺎﺭ‬
‫ﺃﻧﻜﺮ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﺘﻞ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ ﺟﺰﺍﺀ ﺍﳊﺴﲎ ﺑﻨﺼﺐ ﺍﳉﺰﺍﺀ ﻭﺗﻨﻮﻳﻨﻪ‪ .‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺎﻟﺮﻓﻊ ﻭﺍﻹﺿﺎﻓﺔ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﻨﻮﻳﻦ ﻓﻬﻮ ﻣﺼﺪﺭ ﰲ ﻣﻮﺿﻊ ﺍﳊﺎﻝ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻓﻠﻪ ﺍﳊﺴﲎ ﳎﺰ‪‬ﻳﺎ ‪‬ﺎ‬
‫‪٢٢٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺟﺰﺍﺀ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻧﺼﺒﻪ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ‪.‬‬

‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻹﺿﺎﻓﺔ ﻓﻬﻮ ﺑﺎﻻﺑﺘﺪﺍﺀ ﺃﻭ ﺑﺎﻟﻔﻌﻞ ﺍﻟﺬﻱ ﺩﻝ ﻋﻠﻴﻪ ﺍﻟﻼﻡ‪ ،‬ﻭﺍﳊﺴﲎ ﻋﻠﻰ‬
‫ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﳊﺴﻨﺎﺕ‪ ،‬ﻭﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﺍﳉﻨﺔ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ‬
‫ﻫﻲ ﺍﳉﻨﺔ ﻻ ﳏﺎﻟﺔ‪.‬‬
‫﴿ﻭﺳﻨﻘﻮﻝ ﻟﻪ ﻣﻦ ﺃﻣﺮﻧﺎ ﻳﺴﺮﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻗﻮﻻ ﲨﻴﻼ‪﴿ ،‬ﰒ ﺃﺗﺒﻊ ﺳﺒﺒﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺳﺒ‪‬ﺒﺎ‬
‫ﺁﺧﺮ ﳑﺎ ﻳﻮﺻﻠﻪ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪﻩ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠﻌ‪‬ﻞ ﱠﻟﻬ‪‬ﻢ ﻣ‪‬ﻦ ﺩ‪‬ﻭِﻧﻬ‪‬ﺎ‬
‫ﺲ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪﻫ‪‬ﺎ ‪‬ﺗ ﹾﻄﻠﹸﻊ‪ ‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ٍﻡ ﱠﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﺸ ‪‬ﻤ ِ‬
‫﴿ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﺑ ﹶﻠ ﹶﻎ ‪‬ﻣ ﹾﻄ ِﻠ ‪‬ﻊ ﺍﻟ ‪‬‬
‫‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﺑ ﹶﻠ ﹶﻎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ‬ ‫‪Ò‬‬ ‫ﹸﺛ ‪‬ﻢ ﹶﺃ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﺳ‪‬ﺒﺒ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﻚ ‪‬ﻭﹶﻗ ‪‬ﺪ ﹶﺃ ‪‬ﺣ ﹾﻄﻨ‪‬ﺎ ِﺑﻤ‪‬ﺎ ﹶﻟ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﺧ ‪‬ﺒﺮ‪‬ﺍ‬
‫ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ِﺳ ‪‬ﺘﺮ‪‬ﺍ‬
‫ﺴ ‪‬ﺪ‪‬ﻳ ِﻦ ‪‬ﻭ ‪‬ﺟ ‪‬ﺪ ﻣِﻦ ﺩ‪‬ﻭِﻧ ِﻬﻤ‪‬ﺎ ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﱠﻻ ‪‬ﻳﻜﹶﺎﺩ‪‬ﻭ ﹶﻥ ‪‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮ ﹶﻥ ﹶﻗ ‪‬ﻮ ﹰﻻ﴾]ﺍﻵﻳﺎﺕ‪.[٩٣-٩٠ :‬‬
‫ﺍﻟ ‪‬‬
‫ﺳﺘﺮﺍ‪ ،‬ﺃﻱ‪ :‬ﺷﻴﺌﺎ ﻳﻈﻠﻬﻢ ﻣﻦ ﺳﻘﻒ ﻭﻻ ﻟﺒﺎﺱ‪ ،‬ﻋﻦ ﻗﺘﺎﺩﺓ ﻳﻘﺎﻝ‪ :‬ﻫﻢ ﺍﻟﺰﻧﺞ ﻭﺑﻠﻐﻨﺎ‬
‫ﺃ‪‬ﻢ ﰲ ﻣﻜﺎﻥ ﻻ ﻳﺜﺒﺖ ﻋﻠﻴﻪ ﺑﻨﻴﺎﻥ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳﺪﺧﻠﻮﻥ ﰲ ﺃﺳﺮﺍﺏ ﳍﻢ ﺇﺫﺍ ﻃﻠﻌﺖ‬
‫ﺍﻟﺸﻤﺲ‪ ،‬ﺣﱴ ﺗﺰﻭﻝ ﻋﻨﻬﻢ‪ ،‬ﰒ ﳜﺮﺟﻮﻥ ﺇﱃ ﻣﻌﺎﻳﺸﻬﻢ‪ ،‬ﻛﺬﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﺃﺗﺒﻊ ﺳﺒﺒﺎ ﺇﱃ‬
‫ﻣﻄﻠﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻛﻤﺎ ﺃﺗﺒﻌﻪ ﺇﱃ ﻣﻐﺮﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺃﻥ ﺣﻜﻤﻬﻢ ﺣﻜﻢ )ﺃﻭﻟﺌﻚ(‪ ،‬ﰒ ﺃﺗﺒﻊ‬
‫ﺳﺒﺒﺎ‪ ،‬ﺃﻱ‪ :‬ﺛﺎﻟﺜﺎ ﳑﺎ ﻳﺒﻠﻐﻪ ﻗﻄﺮﺍ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ﴿ﺣﱴ ﺇﺫﺍ ﺑﻠﻎ ﺑﲔ ﺍﻟﺴﺪﻳﻦ﴾‪.‬‬
‫ﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺣﻔﺺ ﺑﻔﺘﺢ ﺍﻟﺴﲔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻤﻬﺎ ﻓﺄﻣﺎ ﻗﻮﻟﻪ‪:‬‬
‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻬ‪ ‬ﻢ ‪‬ﺳﺪ‪‬ﺍ﴾‪ ،‬ﻓﻘﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﻀﻢ ﺍﻟﺴﲔ‪،‬‬
‫﴿ ‪‬ﻋﻠﹶﻰ ﺃﹶﻥ ‪‬ﺗ ‪‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺤﻬﺎ ﻓﺄﻣﺎ ﺍﻟﻠﺘﺎﻥ ﰲ )ﻳﺲ( ﻓﻘﺮﺃﳘﺎ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ ﺑﻔﺘﺢ ﺍﻟﺴﲔ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻤﻬﺎ‪.‬‬
‫ﺴﺪ ﻭﺍﺣﺪ‪ ،‬ﺍﳊﺎﺟﺰ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﻟﺸﻲﺀ‪.‬‬ ‫ﺴﺪ ﻭﺍﻟ ﱡ‬
‫ﻓﺤﻜﻰ ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﺃﻥ ﺍﻟ ‪‬‬
‫ﺴﺪ ﰲ ﺍﻟﻌﲔ‪ ،‬ﻭﻋﻦ ﺁﺧﺮﻳﻦ‬ ‫ﻭﻋﻦ ﺍﻟﻴﺰﻳﺪﻱ‪ ،‬ﺍﻟﺴﺪ ﺍﳊﺎﺟﺰ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﺍﻟ ‪‬‬
‫ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﻓﻬﻮ ﺳﺪ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻣﻦ ﺃﻓﺎﻋﻴﻞ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﺳﺪ‪.‬‬
‫ﻭﺍﻟﺴﺪﺍﻥ ﻫﺎﻫﻨﺎ ﺟﺒﻼﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﻤﺎ ﺟﺒﻼﻥ ﻟﻴﻨﺎﻥ ﻳﺰﻟﻒ ﻋﻨﻬﻤﺎ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﻳﻔﻘﻬﻮﻥ ﻗﻮﻻ﴾‪ ،‬ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﻛﺴﺮ ﺍﻟﻘﺎﻑ‪ ،‬ﺃﻱ‪ :‬ﻻ‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٢٦‬‬
‫ﻳﺒﻴﻨﻮﻥ ﻟﻐﲑﻫﻢ ﻗﻮﻻ‪ .‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻭﺍﻟﻘﺎﻑ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻔﻘﻬﻮﻥ ﻗﻮﻻ ﻣﻦ‬
‫ﻏﲑﻫﻢ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ ‪‬ﻌﻞﹸ‬
‫ﺽ ﹶﻓ ‪‬ﻬ ﹾﻞ ‪‬ﻧ ‪‬‬
‫ﺴﺪ‪‬ﻭ ﹶﻥ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺝ ‪‬ﻣ ﹾﻔ ِ‬
‫ﺝ ‪‬ﻭ ‪‬ﻣ ﹾﺄﺟ‪‬ﻮ ‪‬‬
‫﴿ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﺫﹶﺍ ﺍﻟ ﹶﻘ ‪‬ﺮ‪‬ﻧ ‪‬ﻴ ِﻦ ِﺇ ﱠﻥ ‪‬ﻳ ﹾﺄﺟ‪‬ﻮ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﻣ‪‬ﺎ ‪‬ﻣ ﱠﻜﻨ‪‬ﻲ ﻓِﻴ ِﻪ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﺧ ‪‬ﻴﺮ‪‬‬ ‫‪Ò‬‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻬ‪ ‬ﻢ ‪‬ﺳ ‪‬ﺪﺍ‬
‫ﻚ ‪‬ﺧ ‪‬ﺮﺟ‪‬ﺎ ‪‬ﻋﻠﹶﻰ ﺃﹶﻥ ‪‬ﺗ ‪‬‬
‫ﹶﻟ ‪‬‬
‫ﺤﺪِﻳ ِﺪ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ﺳ‪‬ﺎﻭ‪‬ﻯ‬
‫ﺁﺗ‪‬ﻮﻧِﻲ ﺯ‪‬ﺑ ‪‬ﺮ ﺍﹾﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﹶﻓﹶﺄﻋِﻴﻨ‪‬ﻮﻧِﻲ ِﺑﻘﹸ ‪‬ﻮ ٍﺓ ﹶﺃ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻬ‪ ‬ﻢ ‪‬ﺭ ‪‬ﺩﻣ‪‬ﺎ‬
‫ﻍ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﻗ ﹾﻄﺮ‪‬ﺍ ‪ Ò‬ﹶﻓﻤ‪‬ﺎ‬
‫ﺼ ‪‬ﺪ ﹶﻓ ‪‬ﻴ ِﻦ ﻗﹶﺎ ﹶﻝ ﺍﻧ ﹸﻔﺨ‪‬ﻮﺍ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﺟ ‪‬ﻌ ﹶﻠﻪ‪ ‬ﻧ‪‬ﺎﺭ‪‬ﺍ ﻗﹶﺎ ﹶﻝ ﺁﺗ‪‬ﻮﻧِﻲ ﹸﺃ ﹾﻓ ِﺮ ﹾ‬
‫‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﻫﺬﹶﺍ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺔﹲ ﻣ‪‬ﻦ ‪‬ﺭﺑ‪‬ﻲ ﹶﻓِﺈﺫﹶﺍ ﺟ‪‬ﺎ َﺀ‬ ‫‪Ò‬‬ ‫ﺍ ‪‬ﺳﻄﹶﺎﻋ‪‬ﻮﺍ ﺃﹶﻥ ‪‬ﻳ ﹾﻈ ‪‬ﻬﺮ‪‬ﻭ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ﺍ ‪‬ﺳ‪‬ﺘﻄﹶﺎﻋ‪‬ﻮﺍ ﹶﻟﻪ‪ ‬ﻧ ﹾﻘﺒ‪‬ﺎ‬
‫‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﺭﺑ‪‬ﻲ ‪‬ﺟ ‪‬ﻌ ﹶﻠﻪ‪ ‬ﺩﻛﱠﺎ َﺀ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﺭﺑ‪‬ﻲ ﺣ‪‬ﻘًّﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٩٨-٩٤ :‬‬
‫ﻗﺮﺃ ﻋﺎﺻﻢ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﺑﺎﳍﻤﺰ ﻓﻴﻬﻤﺎ ﻭﻛﺬﻟﻚ ﰲ ﺍﻷﻧﺒﻴﺎﺀ‪ .‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ‬
‫ﳘﺰ ﻓﻴﻬﻤﺎ ﰲ ﺍﻟﺴﻮﺭﺗﲔ‪.‬‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻠﻐﺔ‪ :‬ﻣﻦ ﳘﺰ ﻛﺄﻧﻪ ﳚﻌﻠﻪ ﻣﻦ ﺃﺟﺔ ﺍﳊﺮ ﻭﰲ ﺷﺪﺗﻪ ﻭﻣﻦ ﺍﳌﻠﺢ‬
‫ﺍﻷﺟﺎﺝ ﻭﻫﻮ ﺍﻟﺸﺪﻳﺪ ﺍﳌﻠﻮﺣﺔ‪ ،‬ﻓﻬﻤﺎ ﻋﻠﻰ ﻭﺯﻥ ﻳﻔﻌﻮﻝ ﻭﻣﻔﻌﻮﻝ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺍﳍﻤﺰﺓ ﻗﺎﻝ‪:‬‬
‫ﺍﲰﺎﻥ ﺃﻋﺠﻤﻴﺎﻥ ﻭﻟﻴﺴﺎ ﻣﺸﺘﻘﲔ ﻣﻦ ﻓﻌﻞ ﻭﻻ ﻣﻮﺿﻊ ﻟﻠﻬﻤﺰ ﻓﻴﻬﻤﺎ‪ ،‬ﺇ‪‬ﻤﺎ ﻣﺜﻞ ﻃﺎﻟﻮﺕ‬
‫ﻭﺟﺎﻟﻮﺕ‪.‬‬
‫ﻀﺎ‪.‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﱂ ﻳﻬﻤﺰ ﻳﺮﻳﺪ ﺍﳍﻤﺰ ﻭﻟﻜﻦ ﳜﻔﻔﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻋﺮﺑ‪‬ﻴﺎ ﺃﻳ ‪‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﺧﺮﺍ ‪‬ﺟﺎ﴾ ﺑﺎﻷﻟﻒ‪ .‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﴿ﺧﺮﺟﺎ﴾ ﺑﺘﺴﻜﲔ ﺍﻟﺮﺍﺀ ﻣﻦ‬
‫ﻏﲑ ﺃﻟﻒ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﳘﺎ ﻟﻐﺘﺎﻥ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻚ ﺍﳊﺼﺪ ﻭﺍﳊﺼﺎﺩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳋﺮﺍﺝ ﳌﺎ ﳜﺮﺝ ﻣﻦ‬
‫ﺍﻟﻔﺮﺍﺋﺾ ﰲ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺍﳋﺮﺝ ﺍﳌﺼﺪﺭ ﻭﻳﻘﺎﻝ‪ :‬ﻣﻦ ﻗﺮﺃ ﺑﻐﲑ ﺃﻟﻒ ﺃﺭﺍﺩ ﻓﻬﻞ ﳒﻌﻞ ﻟﻚ‬
‫ﺟﻌﻼ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻷﻟﻒ ﺃﺭﺍﺩ ﻓﻬﻞ ﳒﻌﻞ ﻟﻚ ﻋﻄﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﻣﺎ ﻣﻜﻨﲏ ﻓﻴﻪ ﺭﰊ ﺧﲑ‪ ،‬ﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪﴿ ،‬ﻣﺎ ﻣﻜﻨﲏ﴾ ﺑﻨﻮﻧﲔ ﺧﻔﻴﻔﺘﲔ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺍﻟﺒﺎﻗﻮﻥ ﺑﻨﻮﻥ ﻭﺍﺣﺪﺓ ﻣﺸﺪﺩﺓ‪ .‬ﻓﻤﻦ ﻗﺮﺃ ﺑﻨﻮﻧﲔ ﻓﻌﻠﻰ ﺍﻷﺻﻞ؛ ﻷ‪‬ﻤﺎ ﻣﻦ ﻛﻠﻤﺘﲔ‪ ،‬ﺍﻷﻭﱃ‬
‫ﻻﻡ ﺍﻟﻔﻌﻞ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺗﺪﺧﻞ ﻣﻊ ﺍﻻﺳﻢ ﺍﳌﻀﻤﺮ‪.‬‬
‫‪٢٢٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻣﻦ ﻗﺮﺃ ﺑﻨﻮﻥ ﻭﺍﺣﺪﺓ ﻓﻌﻠﻰ ﺇﺩﻏﺎﻡ ﺍﻟﻨﻮﻥ ﰲ ﺍﻟﻨﻮﻥ ﺍﻷﺧﺮﻯ‪ ،‬ﻻﺟﺘﻤﺎﻋﻬﻤﺎ‬
‫ﻭﺍﳌﻌﲎ‪ ،‬ﺍﻟﺬﻱ ﻣﻜﻨﲏ ﻓﻴﻪ ﺭﰊ ﺧﲑ ﱄ ﳑﺎ ﲡﻌﻠﻮﻥ ﱄ ﻣﻦ ﺍﳋﺮﺝ‪.‬‬
‫﴿ﻓﺄﻋﻴﻨﻮﱐ ﺑﻘﻮﺓ﴾‪ ،‬ﺃﻱ‪ :‬ﺑﻌﻤﻞ ﺗﻌﻤﻠﻮﻧﻪ ﻣﻌﻲ‪﴿ ،‬ﺃﺟﻌﻞ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ ﺭﺩﻣﺎ﴾‪ ،‬ﺍﻟﺮﺩﻡ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﺍﻟﺴﺪ؛ ﻷﻥ ﺍﻟﺮﺩﻡ ﻣﺎ ﺟﻌﻞ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ‪ ،‬ﻳﻘﺎﻝ ﺛﻮﺏ ﻣﺮﺩﻡ ﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻭﻗﻊ‬
‫ﺭﻗﻌﺔ ﻓﻮﻕ ﺭﻗﻌﺔ‪ ،‬ﻭﺯﺑﺮ ﺍﳊﺪﻳﺪ‪ ،‬ﻗﻄﻌﺔ ﺍﻟﻌﻈﺎﻡ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﺑﻜﺮ‪﴿ :‬ﺭﺩﻣﺎ ﺁﺗﻮﱐ﴾ ﻣﻮﺻﻮﻟﺔ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﻣﻘﻄﻮﻋﺔ ﺍﳍﻤﺰﺓ ﻓﺄﻣﺎ ﻗﻮﻟﻪ‬
‫ﻗﺎﻝ‪ :‬ﺁﺗﻮﱐ‪ ،‬ﻓﻘﺮﺃ ﲪﺰﺓ ﻭﺃﺑﻮ ﺑﻜﺮ ﻣﻮﺻﻮﻟﺔ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﻣﻘﻄﻮﻉ ﺍﳍﻤﺰﺓ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻘﻄﻊ ﻗﺎﻝ ﻣﻌﻨﺎﻩ ﺃﻋﻄﻮﱐ ﺯﺑﺮ ﺍﳊﺪﻳﺪ‪ ،‬ﻭﻻ ﻳﻘﻮﻝ‪ :‬ﺟﻴﺌﻮﱐ ﻭﻫﻮ ﻣﻌﻪ‬
‫ﻳﻜﻠﻤﻮﻧﻪ ﻭﳜﺎﻃﺒﻮﻧﻪ‪ .‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻮﺻﻞ ﻓﺬﻛﺮ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺃﻧﻪ ﺟﺎﺋﺰ ﻣﻦ ﻭﺟﻬﲔ‪ ،‬ﻳﻜﻮﻥ ﻣﺜﻞ‬
‫ﻗﻮﻟﻚ‪ :‬ﺃﺧﺬﺕ ﺍﳋﻄﺎﻡ ﻭﺃﺧﺬﺕ ﺑﺎﳋﻄﺎﻡ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺗﺮﻙ ﺍﳍﻤﺰﺓ ﺍﻷﻭﱃ ﻣﻦ ﺁﺗﻮﱐ‪،‬‬
‫ﻓﺈﺫﺍ ﺃﺳﻘﻄﺖ ﺍﳍﻤﺰﺓ ﳘﺰﺕ ﺍﻟﺜﺎﻧﻴﺔ‪.‬‬
‫﴿ﺣﱴ ﺇﺫﺍ ﺳﺎﻭﻯ ﺑﲔ ﺍﻟﺼﺪﻓﲔ﴾ ﺃﻱ ﺳﻮﻱ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﲟﺎ ﺟﻌﻞ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺍﻟﺼﺪﻓﺎﻥ‬
‫ﻧﺎﺣﻴﺘﺎ ﺍﳉﺒﻞ‪.‬‬
‫ﺼ ‪‬ﺪﻓﲔ﴾‪ ،‬ﺑﻀﻢ ﺍﻟﺼﺎﺩ ﻭﺍﻟﺪﺍﻝ‪.‬‬ ‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﺍﻟ ‪‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﺑﻜﺮ ﺑﻀﻢ ﺍﻟﺼﺎﺩ ﻭﺇﺳﻜﺎﻥ ﺍﻟﺪﺍﻝ‪ .‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﺼﺎﺩ ﻭﺍﻟﺪﺍﻝ ﻭﻛﻞ‬
‫ﺫﻟﻚ ﻟﻐﺎﺕ‪.‬‬
‫ﻭﺫﻛﺮ ﺍﻟﻴﺰﻳﺪﻱ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‪ ،‬ﺃﻥ ﺍﳌﻀﻤﻮﻣﺔ ﻣﺮﺗﲔ ﻟﻐﺔ ﻗﺮﻳﺶ‪.‬‬
‫ﻭﺍﺣﺘﺞ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻟﻠﻤﻔﺘﻮﺣﺔ ﺑﺎﳊﺪﻳﺚ ﺍﳌﺮﻓﻮﻉ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﻗﺮ ﺑﺼﺪﻑ ﻣﺎﺋﻞ‬
‫ﺃﺳﺮﻉ ﺍﳌﺸﻲ‪.‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ﺍﻧ ﹸﻔﺨ‪‬ﻮﺍ﴾ ﺃﻱ‪ :‬ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺍﳊﺪﻳﺪ‪ ﴿ ،‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﺟ ‪‬ﻌ ﹶﻠﻪ‪ ‬ﻧ‪‬ﺎﺭ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﻛﺎﻟﻨﺎﺭ‪،‬‬
‫ﻭﺍﻟﻘﻄﺮ ﺍﻟﻨﺤﺎﺱ‪ ،‬ﻭﺇﳕﺎ ﺻﺐ ﺍﻟﻨﺤﺎﺱ ﺍﳌﺬﺍﺏ ﻋﻠﻰ ﺍﳊﺪﻳﺪ ﺍﻟﺬﻱ ﻗﺪ ﺻﺎﺭ ﻛﺎﻟﻨﺎﺭ‬
‫ﻟﻴﺨﺘﻠﻂ ﻭﻳﻠﺼﻖ ﺑﻌﻀﻪ ﺑﺒﻌﺾ‪ ،‬ﻭﻳﺼﲑ ﺟﺒﻼ ﻣﻦ ﺣﺪﻳﺪ ﻭﳓﺎﺱ‪ ،‬ﻭﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ :‬ﺍﻟﻘﻄﺮ‬
‫ﺍﳊﺪﻳﺪ ﺍﳌﺬﺍﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﺮﺻﺎﺹ ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺴﺪ ﻧﺎﺣﻴﺔ ﺃﺭﻣﻴﻨﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺭﺍﺀ‬
‫ﲝﺮ ﺍﻟﺮﻭﻡ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﻥ ﺍﺭﺗﻔﺎﻋﻪ ﻣﻘﺪﺍﺭ ﻣﺎﺋﱵ ﺫﺭﺍﻉ‪ ،‬ﻭﻋﺮﺿﻪ ﳓﻮ ﲬﺴﲔ ﺫﺭﺍ ‪‬ﻋﺎ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٢٨‬‬
‫ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺁﺗﻮﱐ ﻣﻦ ﺍﳌﻮﺍﺗﺎﺓ ﻓﻼ ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻝ ﺛﺎﻥ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻦ‬
‫ﺍﻹﻳﺘﺎﺀ ﻓﻴﺼﻠﺢ ﺃﻥ ﻳﻨﺼﺐ ﻗﻄﺮﺍ ﺑﻪ‪ .‬ﻭﺍﻷﺟﻮﺩ ﺃﻥ ﻳﻨﺼﺒﻪ ﺑﺄﻓﺮﻍ؛ ﻷﻧﻪ ﺃﻗﺮﺏ ﺇﻟﻴﻪ؛ ﻭﻷﻥ‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﻋﻠﻰ ﺣﺬﻑ ﺍﳍﺎﺀ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺁﺗﻮﱐ ﻗﻄﺮﺍ ﺃﻓﺮﻏﻪ ﻋﻠﻴﻪ ﻭﻻ ﳛﺘﺎﺝ ﰲ‬
‫ﺍﻟﺜﺎﱐ ﺇﱃ ﺫﻟﻚ‪.‬‬
‫ﻓﻤﺎ ﺍﺳﻄﺎﻋﻮﺍ‪ ،‬ﻗﺮﺃ ﲪﺰﺓ ﻣﺸﺪﺩﺓ ﺍﻟﻄﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﳐﻔﻔﺔ ﺍﻟﻄﺎﺀ ﻭﺍﻷﺻﻞ ﺍﺳﺘﻄﺎﻋﻮﺍ‬
‫ﺑﺎﻟﺘﺎﺀ‪ .‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻓﻌﻠﻰ ﺇﺩﻏﺎﻡ ﺍﻟﺘﺎﺀ ﰲ ﺍﻟﻄﺎﺀ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻓﻌﻠﻰ ﺣﺬﻑ‬
‫ﺍﻟﺘﺎﺀ ﻭﻫﻮ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻷﻥ ﺍﻟﺴﲔ ﺳﺎﻛﻨﺔ‪ ،‬ﻭﺇﺫﺍ ﺃﺩﻏﻤﺖ ﺍﻟﺘﺎﺀ ﰲ ﺍﻟﻄﺎﺀ ﺻﺎﺭﺕ ﻃﺎﺀ‬
‫ﺳﺎﻛﻨﺔ ﻓﻴﺠﺘﻤﻊ ﺳﺎﻛﻨﺎﻥ ﰲ ﻏﲑ ﺣﺮﻭﻑ ﺍﻟﻠﲔ‪.‬‬
‫﴿ﺃﹶﻥ ‪‬ﻳ ﹾﻈ ‪‬ﻬﺮ‪‬ﻭ ‪‬ﻩ﴾ ﺃﻱ‪ :‬ﻋﻠﻰ ﻣﺎ ﻗﺪﺭﻭﺍ ﺃﻥ ﻳﻌﻠﻮﺍ ﻋﻠﻴﻪ؛ ﻻﺭﺗﻔﺎﻋﻪ ﻭﺇﻣﻼﺳﻪ‪.‬‬
‫﴿ﻗﺎﻝ ﻫﺬﺍ﴾ ﺃﻱ‪ :‬ﻫﺬﺍ ﺍﻟﺘﻤﻜﲔ ﺍﻟﺬﻱ ﺃﺩﺭﻛﺖ ﺑﻪ ﺍﻟﺴﺪ ﻣﻌﻮﻧﺔ ﻭﺗﻮﻓﻴﻖ ﻣﻦ ﺭﰊ‪،‬‬
‫ﻓﺈﺫﺍ ﺟﺎﺀ ﻭﻋﺪ ﺭﰊ‪ ،‬ﺃﻱ‪ :‬ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻌﺜﻬﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺑﻠﻐﺖ ﺍﳌﺪﺓ ﴿ﺟﻌﻠﻪ ﺩﻛﺎﺀ﴾‪،‬‬
‫ﺃﻱ‪ :‬ﺩﻛﻪ ﺩﻛﺎ ﻭﺃﻟﺼﻘﻪ ﺑﺎﻷﺭﺽ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬ﻤﻌ‪‬ﺎ‬
‫ﺦ ﻓِﻲ ﺍﻟﺼ‪‬ﻮ ِﺭ ﹶﻓ ‪‬‬
‫ﺾ ‪‬ﻭﻧ‪ِ ‬ﻔ ‪‬‬
‫ﺝ ﻓِﻲ ‪‬ﺑ ‪‬ﻌ ٍ‬
‫ﻀ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﺗ ‪‬ﺮ ﹾﻛﻨ‪‬ﺎ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻋﻴ‪‬ﻨ‪‬ﻬ‪ ‬ﻢ ﻓِﻲ ِﻏﻄﹶﺎ ٍﺀ ﻋ‪‬ﻦ‬
‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﻛﹶﺎ‪‬ﻧ ‪‬‬ ‫‪Ò‬‬ ‫ﺿﻨ‪‬ﺎ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﱢﻟ ﹾﻠﻜﹶﺎ ِﻓﺮِﻳ ‪‬ﻦ ‪‬ﻋ ‪‬ﺮﺿ‪‬ﺎ‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﺮ ‪‬‬ ‫‪Ò‬‬

‫ﺨﺬﹸﻭﺍ ِﻋﺒ‪‬ﺎﺩِﻱ‬
‫ﺐ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺃﹶﻥ ‪‬ﻳ‪‬ﺘ ِ‬
‫ﺴ ‪‬‬
‫ﺤِ‬‫ﹶﺃ ﹶﻓ ‪‬‬ ‫‪Ò‬‬ ‫ﺴ‪‬ﺘﻄِﻴﻌ‪‬ﻮ ﹶﻥ ‪‬ﺳ ‪‬ﻤﻌ‪‬ﺎ‬
‫ِﺫ ﹾﻛﺮِﻱ ‪‬ﻭﻛﹶﺎﻧ‪‬ﻮﺍ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺴﺮِﻳ ‪‬ﻦ‬
‫ﹸﻗ ﹾﻞ ‪‬ﻫ ﹾﻞ ‪‬ﻧ‪‬ﻨ‪‬ﺒﹸﺌﻜﹸﻢ ﺑِﺎﻷ ‪‬ﺧ ‪‬‬ ‫‪Ò‬‬ ‫ﻣِﻦ ﺩ‪‬ﻭﻧِﻲ ﹶﺃ ‪‬ﻭِﻟﻴ‪‬ﺎ َﺀ ِﺇﻧ‪‬ﺎ ﹶﺃ ‪‬ﻋ‪‬ﺘ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ِﻟ ﹾﻠﻜﹶﺎ ِﻓﺮِﻳ ‪‬ﻦ ﻧـﺰ ﹰﻻ‬
‫‪Ò‬‬ ‫ﺻ ‪‬ﻨﻌ‪‬ﺎ‬
‫ﺴﻨ‪‬ﻮ ﹶﻥ ‪‬‬
‫ﺤِ‬‫ﺴﺒ‪‬ﻮ ﹶﻥ ﹶﺃ‪‬ﻧ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺤ‪‬‬‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﺿ ﱠﻞ ‪‬ﺳ ‪‬ﻌﻴ‪‬ﻬ‪ ‬ﻢ ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﹶﺃ ‪‬ﻋﻤ‪‬ﺎ ﹰﻻ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬‬
‫ﻼ ‪‬ﻧﻘِﻴ ‪‬ﻢ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ‬
‫ﺖ ﹶﺃ ‪‬ﻋﻤ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻓ ﹶ‬
‫ﺤِﺒ ﹶﻄ ‪‬‬
‫ﺕ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭِﻟﻘﹶﺎِﺋ ِﻪ ﹶﻓ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﺑِﺂﻳ‪‬ﺎ ِ‬
‫ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺨﺬﹸﻭﺍ ﺁﻳ‪‬ﺎﺗِﻲ ‪‬ﻭ ‪‬ﺭ ‪‬ﺳﻠِﻲ ‪‬ﻫ ‪‬ﺰﻭ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪:‬‬
‫ﻚ ‪‬ﺟﺰ‪‬ﺍ ‪‬ﺅ ‪‬ﻫ ‪‬ﻢ ‪‬ﺟ ‪‬ﻬ‪‬ﻨﻢ‪ِ ‬ﺑﻤ‪‬ﺎ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﻭ‪‬ﺍ‪‬ﺗ ‪‬‬
‫ﹶﺫِﻟ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻭ ‪‬ﺯﻧ‪‬ﺎ‬
‫‪.[١٠٦-٩٩‬‬
‫ﻛﺄﻥ ﺍﳌﺮﺍﺩ ﺃ‪‬ﻢ ﻟﻜﺜﺮ‪‬ﻢ ﻳﻜﻮﻧﻮﻥ ﻛﺎﳌﺎﺀ ﺍﻟﺬﻱ ﻳﺘﻤﻮﺝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﲎ ﳝﻮﺟﻮﻥ ﰲ‬
‫ﺍﻟﺸﻲﺀ ﳜﻮﺿﻮﻥ ﻓﻴﻪ‪ ،‬ﻭﻳﻜﺜﺮﻭﻥ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻳﻌﲏ ﺑﻴﻮﻣﺌﺬ ﻳﻮﻡ ﺍﻧﻘﻀﻰ ﺃﻣﺮ ﺍﻟﺴﺪ‪ ،‬ﺃﻱ‪:‬‬
‫‪٢٢٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻣﺎﺟﻮﺍ ﻣﺘﻌﺠﺒﲔ ﻣﻨﻪ‪.‬‬

‫ﻭ﴿ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻘﺮﻥ‪ ،‬ﻭﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪ ،‬ﺍﻟﺼﻮﺭ ﲨﻊ ﺻﻮﺭﺓ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻛﺎﻧﺖ ﺃﻋﻴﻨﻬﻢ ﰲ ﻏﻄﺎﺀ ﻋﻦ ﺫﻛﺮﻱ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﺃﺑﺼﺎﺭﻫﻢ ﻏﺸﺎﻭﺓ‪ ،‬ﻓﻼ‬
‫ﻳﺒﺼﺮﻭﻥ ﺍﳊﻖ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﻘﺪﺭﻭﻥ ﺃﻥ ﻳﺴﻤﻌﻮﺍ ﻣﺎ ﻳﺘﻠﻰ ﻋﻠﻴﻬﻢ ﻟﻠﻮﻗﺮ ﰲ ﺁﺫﺍ‪‬ﻢ‪.‬‬
‫ﺐ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ﴾ ﺃﻱ‪ :‬ﺃﻓﻈﻨﻮﺍ ﺃﻥ ﻳﻨﻔﻌﻬﻢ ﺍﲣﺎﺫﻫﻢ ﻋﺒﺎﺩﻱ ﻣﻦ ﺩﻭﱐ‬ ‫ﺴ ‪‬‬
‫ﺤِ‬ ‫﴿ﹶﺃ ﹶﻓ ‪‬‬
‫ﺃﻭﻟﻴﺎﺀ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻫﻢ ﺍﻟﺬﻳﻦ ﻋﺒﺪﻭﺍ ﺍﳌﻼﺋﻜﺔ ﻭﺍﳌﺴﻴﺢ‪ ،‬ﻭ﴿ﻧـﺰﻻ﴾ ﻳﻌﲏ ﻣﻨـﺰﻻ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺍﻟﻨـﺰﻝ ﻣﺎ ﻳﻘﺎﻡ ﻟﻠﻀﻴﻒ‪.‬‬
‫ﻭﺃﺭﺍﺩ ﺑﺎﻷﺧﺴﺮﻳﻦ ﺃﻋﻤﺎﻻ‪ ،‬ﺍﻷﻧﻘﺼﲔ ﺣﻈﻮ ﹰﻇﺎ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻢ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺃﺻﺤﺎﺏ ﺍﻟﺼﻮﺍﻣﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻫﻞ ﺣﺮﻭﺭﺍﺀ‪ ،‬ﻭﻧﺼﺐ )ﺃﻋﻤﺎﻻ( ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪،‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﱂ ﻳﻮﺣﺪ ﻭﺇﺫ ﻛﺎﻥ ﻗﺪ ﺗﻘﺪﻣﻪ ﻟﻔﻆ ﺍﳉﻤﻊ ﻣﺜﻞ ﻗﻮﻟﻪ‪﴿ :‬ﻓﺈﻥ ﻃﱭ ﻟﻜﻢ ﻋﻦ ﺷﻲﺀ‬
‫ﻣﻨﻪ ﻧﻔﺴﺎ﴾)‪(١‬؛ ﻷﻧﻪ ﻟﻮ ﻗﺎﻝ‪ :‬ﻋﻤﻼ ﳉﺎﺯ ﺃﻥ ﻳﺘﻮﻫﻢ ﺃﻥ ﻛﻠﻬﻢ ﺧﺴﺮﻭﺍ ﰲ ﻋﻤﻞ ﻭﺍﺣﺪ‪،‬‬
‫ﻓﺠﻤﻊ ﻹﺯﺍﻟﺔ ﺍﻟﻠﺒﺲ‪.‬‬
‫ﺍﻟﺬﻳﻦ ﺿﻞ ﺳﻌﻴﻬﻢ‪ ،‬ﻳﺼﻠﺢ ﺃﻥ ﻳﻜﻮﻥ )ﺍﻟﺬﻳﻦ( ﺟ ‪‬ﺮﺍ ﻋﻠﻰ ﺍﻟﻨﻌﺖ ﻟﻶﺧﺮﻳﻦ ﻭﺭﻓ ‪‬ﻌﺎ‬
‫ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ‪ ،‬ﺍﳌﻌﲎ ﻫﻢ ﺍﻟﺬﻳﻦ ﺿﻞ ﺳﻌﻴﻬﻢ‪ ،‬ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﳛﺴﻨﻮﻥ ﺻﻨﻌﺎ ﺃﻱ‪:‬‬
‫ﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﺑﺼﺪﻫﻢ ﻋﻦ ﺍﻟﻨﱯ ‪ ‬ﳏﺴﻨﻮﻥ ﰲ ﺻﻨﻴﻌﻬﻢ ﻭﻋﻤﻠﻬﻢ‪.‬‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺂﻳﺎﺕ ﺭ‪‬ﻢ ﻭﻟﻘﺎﺋﻪ‪ ،‬ﻋﻦ ﺳﻌﺪ‪ ،‬ﺃﻣﺎ ﺍﻟﻴﻬﻮﺩ ﻓﻜﻔﺮﻭﺍ ﲟﺤﻤﺪ‬
‫‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻨﺼﺎﺭﻯ ﻓﻜﻔﺮﻭﺍ ﺑﺎﳉﻨﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻟﻴﺲ ﻓﻴﻬﺎ ﻃﻌﺎﻡ ﻭﻻ ﺷﺮﺍﺏ‪ ،‬ﻓﺒﻄﻠﺖ‬
‫ﺃﻋﻤﺎﳍﻢ‪﴿ ،‬ﻓﻼ ﻧﻘﻴﻢ ﳍﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺯﻧﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺲ ﳍﻢ ﻭﺯﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﺇﳕﺎ‬
‫ﻳﻮﺯﻥ ﻣﻦ ﻟﻪ ﻋﻤﻞ ﺻﺎﱀ‪ ،‬ﻭﻛﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﻳﺄﰐ ﺍﻟﺮﺟﻞ ﺍﻟﺴﻤﲔ ﺍﻟﻌﻈﻴﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻻ ﻳﺰﻥ ﻋﻨﺪ ﺍﷲ ﺟﻨﺎﺡ‬
‫ﺑﻌﻮﺿﺔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ‪.٤:‬‬

‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬ ‫‪٢٣٠‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺱ ﻧـﺰ ﹰﻻ‬
‫ﺕ ﺍﹾﻟ ِﻔ ‪‬ﺮ ‪‬ﺩ ‪‬ﻭ ِ‬
‫ﺖ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﺕ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫﴿ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﺕ ‪‬ﺭﺑ‪‬ﻲ ﹶﻟ‪‬ﻨ ِﻔ ‪‬ﺪ‬
‫ﺤ ‪‬ﺮ ِﻣﺪ‪‬ﺍﺩ‪‬ﺍ ﱢﻟ ﹶﻜ ِﻠﻤ‪‬ﺎ ِ‬
‫ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ﹶﻻ ‪‬ﻳ ‪‬ﺒﻐ‪‬ﻮ ﹶﻥ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ ِﺣ ‪‬ﻮ ﹰﻻ ‪ Ò‬ﻗﹸﻞ ﱠﻟ ‪‬ﻮ ﻛﹶﺎ ﹶﻥ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺕ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭﹶﻟ ‪‬ﻮ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﺑ ِﻤ ﹾﺜ ِﻠ ِﻪ ‪‬ﻣ ‪‬ﺪﺩ‪‬ﺍ ‪ Ò‬ﹸﻗ ﹾﻞ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﺑ ‪‬‬
‫ﺸﺮ‪ ‬ﻣ ﹾﺜ ﹸﻠ ﹸﻜ ‪‬ﻢ‬ ‫ﺤ ‪‬ﺮ ﹶﻗ ‪‬ﺒ ﹶﻞ ﺃﹶﻥ ﺗ‪‬ﻨ ﹶﻔ ‪‬ﺪ ﹶﻛ ِﻠﻤ‪‬ﺎ ‪‬‬
‫ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﻼ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ‪‬ﻭ ﹶﻻ‬
‫ﻳ‪‬ﻮﺣ‪‬ﻰ ِﺇﹶﻟ ‪‬ﻲ ﹶﺃ‪‬ﻧﻤ‪‬ﺎ ِﺇﹶﻟﻬ‪‬ﻜﹸ ‪‬ﻢ ِﺇﹶﻟﻪ‪ ‬ﻭ‪‬ﺍ ِﺣﺪ‪ ‬ﹶﻓﻤ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﻳ ‪‬ﺮﺟ‪‬ﻮ ِﻟﻘﹶﺎ َﺀ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ‪‬ﻋ ‪‬ﻤ ﹰ‬
‫ﺸ ِﺮ ‪‬ﻙ ِﺑ ِﻌﺒ‪‬ﺎ ‪‬ﺩ ِﺓ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[١١٠-١٠٧ :‬‬
‫‪‬ﻳ ‪‬‬
‫ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﻔﺮﺩﻭﺱ ﻭﺳﻂ ﺍﳉﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻋﻠﻰ ﺍﳉﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ‬
‫ﺍﻟﺒﺴﺘﺎﻥ ﺑﺎﻟﺮﻭﻣﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺒﺴﺘﺎﻥ ﺍﻟﺬﻱ ﻣﻨﻪ ﺍﻟﻌﻨﺐ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﻭﱂ ﳒﺪﻩ ﰲ ﺃﺷﻌﺎﺭ ﺍﻟﻌﺮﺏ ﺇﻻ ﰲ ﺑﻴﺖ ﳊﺴﺎﻥ ﻭﻫﻮ‪:‬‬
‫ﺟﻨﺎﻥ ﻣﻦ ﺍﻟﻔﺮﺩﻭﺱ ﻓﻴﻬﺎ ﳜﻠﺪ‬ ‫ﻭﺇﻥ ﺛﻮﺍﺏ ﺍﷲ ﻛﻞ ﻣﻮﺣﺪ‬
‫ﻭﺣﻘﻴﻘﺘﻪ ﺃﻧﻪ ﺍﻟﺒﺴﺘﺎﻥ ﺍﻟﺬﻱ ﳚﻤﻊ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﺒﺴﺎﺗﲔ‪ ،‬ﻭﺣﻮﻻ ﲢﻮﻻ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﺪ‬
‫ﺣﺎﻝ ﻋﻦ ﻣﻜﺎﻧﻪ ﺣﻮﻻ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺍﳊﻮﻝ‪ ،‬ﺍﳊﻴﻠﺔ ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﻻ ﳜﺘﺎﺭﻭﻥ ﻣﻨـﺰﻻ‬
‫ﳍﻢ ﻏﲑﻫﺎ‪ .‬ﻭﻛﻠﻤﺎﺗﻪ‪ ،‬ﻛﻼﻡ ﺍﷲ ﻭﻋﻠﻤﻪ ﻭﺣﻜﻤﺘﻪ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻗﺒﻞ ﺃﻥ ﻳﻨﻔﺪ ﺑﺎﻟﻴﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﻠﻤﺎﺕ ﲟﻌﲎ ﺍﻟﻜﻼﻡ‪،‬‬
‫ﷲ﴾)‪.(١‬‬
‫ﺕﺍ ِ‬
‫ﺕ ﹶﻛ ِﻠﻤ‪‬ﺎ ‪‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ ﻟﺘﺄﻧﻴﺚ ﺍﻟﻠﻔﻆ ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﻪ ﴿ﻣ‪‬ﺎ ‪‬ﻧ ِﻔ ‪‬ﺪ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ‪‬ﻮ ِﺟ ﹾﺌﻨ‪‬ﺎ ِﺑ ِﻤ ﹾﺜ ِﻠ ِﻪ﴾ ﺃﻱ‪ :‬ﲟﺜﻞ ﺍﻟﺒﺤﺮ‪﴿ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻳﺮﺟﻮ﴾‪ ،‬ﺃﻱ‪ :‬ﻳﺄﻣﻞ ﻣﻨﻘﻠﺒﺎ‬
‫ﺻﺎﳊﺎ ﻋﻨﺪ ﺭﺑﻪ‪﴿ ،‬ﻓﻠﻴﻌﻤﻞ ﻋﻤﻼ ﺻﺎﳊﺎ﴾‪ ،‬ﻭﻻ ﻳﺸﺮﻙ ﺑﻌﺒﺎﺩﺓ ﺭﺑﻪ ﺃﺣﺪ ﻗﻴﻞ‪ :‬ﻻ ﻳﺮﺍﺋﻲ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﻌﺒﺪ ﻣﻌﻪ ﻏﲑﻩ‪ ،‬ﻓﺄﻣﺎ ﺍﻟﻴﺎﺀﺍﺕ ﻓﻘﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﻓﻬﻮ ﺍﳌﻬﺘﺪﻱ ﺑﺎﻟﻴﺎﺀ ﰲ‬
‫ﺍﻟﻮﺻﻞ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ ﻳﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﴿ﺃﻥ ﻳﻬﺪﻳﲏ﴾‪﴿ ،‬ﻭﺗﺮﱐ﴾‪﴿ ،‬ﻭﺃﻥ ﻳﺆﺗﻴﲏ﴾‪﴿ ،‬ﻭﻣﺎ ﻛﻨﺎ ﻧﺒﻐﻲ﴾‪﴿ ،‬ﻭﺃﻥ‬
‫ﺗﻌﻠﻤﲏ﴾‪ ،‬ﺑﺎﻟﻴﺎﺀ ﻓﻴﻬﻦ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪ .‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﺎﻟﻴﺎﺀ ﻓﻴﻬﻦ ﰲ ﺍﻟﻮﺻﻞ‬
‫ﺩﻭﻥ ﺍﻟﻮﻗﻒ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪ :‬ﺁﻳﺔ‪.٢٧‬‬

‫‪٢٣١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻗﺮﺃ ﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﻧﺒﻐﻲ﴾ ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﻭﺳﺎﺋﺮﻫﻦ ﺑﻐﲑ ﻳﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﲨﻴﻊ‬
‫ﺫﻟﻚ ﺑﻐﲑ ﻳﺎﺀ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ ،‬ﺭﰊ ﺃﻋﻠﻢ﴾‪﴿ ،‬ﺑﺮﰊ ﺃﺣﺪﺍ﴾‪﴿ ،‬ﺃﻥ ﻳﺆﺗﻴﲏ﴾‪،‬‬
‫﴿ﺑﺮﰊ ﺃﺣﺪﺍ﴾‪ ،‬ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪.‬‬
‫ﻭﻗﺮﺃ ﺣﻔﺺ‪﴿ :‬ﻣﻌﻲ ﺻﱪﺍ﴾ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺛﺔ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ‬
‫ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺣﺪﻩ‪﴿ :‬ﺳﺘﺠﺪﱐ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺻﺎﺑﺮﺍ﴾ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪.‬‬
‫‪٢٣٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺳﻮﺭﺓ ﻣﺮﱘ‬

‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‬

‫ﺴ ِﻢ ﺍ ِ‬
‫ِﺑ ‪‬‬

‫‪Ò‬‬ ‫ﻚ ‪‬ﻋ ‪‬ﺒ ‪‬ﺪﻩ‪ ‬ﺯ ﹶﻛ ِﺮﻳ‪‬ﺎ ‪ِ Ò‬ﺇ ﹾﺫ ﻧ‪‬ﺎﺩ‪‬ﻯ ‪‬ﺭ‪‬ﺑﻪ‪ِ ‬ﻧﺪ‪‬ﺍ ًﺀ ‪‬ﺧ ِﻔﻴ‪‬ﺎ‬
‫ﺖ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫﴿ﻛﻬﻴﻌﺺ ‪ِ Ò‬ﺫ ﹾﻛﺮ‪ ‬ﺭ ‪‬ﺣ ‪‬ﻤ ِ‬
‫ﺏ‬
‫ﻚ ‪‬ﺭ ‪‬‬ ‫ﺱ ‪‬ﺷ ‪‬ﻴﺒ‪‬ﺎ ‪‬ﻭﹶﻟ ‪‬ﻢ ﹶﺃ ﹸﻛ ‪‬ﻦ ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ‪‬‬‫ﺏ ِﺇﻧ‪‬ﻲ ‪‬ﻭ ‪‬ﻫ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌ ﹾﻈ ‪‬ﻢ ِﻣﻨ‪‬ﻲ ﻭ‪‬ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻌ ﹶﻞ ﺍﻟ ‪‬ﺮﹾﺃ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬
‫‪‬ﺷ ِﻘﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٤-١ :‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻛﻞ ﺣﺮﻑ ﻣﻨﻬﺎ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺎﻟﻜﺎﻑ ﻣﻦ ﻛﺎﻑ‪،‬‬
‫ﻭﺍﳍﺎﺀ ﻣﻦ ﻫﺎﺩ‪ ،‬ﻭﺍﻟﻴﺎﺀ ﻣﻦ ﺣﻜﻴﻢ‪ ،‬ﻭﺍﻟﻌﲔ ﻣﻦ ﻋﻠﻴﻢ‪ ،‬ﻭﺍﻟﺼﺎﺩ ﻣﻦ ﺻﺎﺩﻕ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪،‬‬
‫ﻫﻮ ﺍﺳﻢ ﻟﻠﺴﻮﺭﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺣﻔﺺ ﺑﻔﺘﺢ ﺍﳍﺎﺀ ﻭﺍﻟﻴﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﺈﻣﺎﻟﺔ ﺍﳍﺎﺀ ﻭﻓﺘﺢ ﺍﻟﻴﺎﺀ‪،‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﲪﺰﺓ ﺑﻔﺘﺢ ﺍﳍﺎﺀ ﻭﺇﻣﺎﻟﺔ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﻣﺎﻟﺘﻬﻤﺎ ﲨﻴﻌﺎ‪.‬‬
‫ﺇﻻ ﺃﻥ ﺇﻣﺎﻟﺔ ﻧﺎﻓﻊ ﺇﱃ ﺍﻟﻔﺘﺢ ﺃﻗﺮﺏ‪.‬‬
‫ﻓﻤﻦ ﻓﺘﺢ ﺍﳊﺮﻓﲔ‪ ،‬ﻓﻌﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻣﻦ ﺃﻣﺎﳍﻤﺎ ﻓﻸﻥ ﳍﻤﺎ ﰲ ﺍﻟﻴﺎﺀ ﺃﺻﻼ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺃﻧﻚ ﺇﺫﺍ ﺛﻨﻴﺖ ﺷﻴﺌﺎ ﻣﻦ ﺫﻟﻚ ﺭﺩﺩﺗﻪ ﺇﱃ ﺍﻟﻴﺎﺀ‪ ،‬ﻓﺄﻣﻠﻴﺖ ﺍﻷﻟﻒ ﻟﻺﺷﻌﺎﺭ ﺑﺬﻟﻚ‪ ،‬ﻭﺗﺒﻌﻬﺎ‬
‫ﺍﳊﺮﻑ ﺍﻟﺬﻱ ﻗﺒﻠﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﻓﺘﺢ ﺃﺣﺪﳘﺎ ﻭﺃﻣﺎﻝ ﺍﻵﺧﺮ‪ ،‬ﻓﻸﻧﻪ ﻛﺮﻩ ﺍﳉﻤﻊ ﺑﲔ ﺣﺮﻓﲔ ﳑﺎﻟﲔ ﻣﻦ ﺣﺮﻭﻑ‬
‫ﺍﳍﺠﺎﺀ‪ ،‬ﻭﺩﻟﻴﻞ ﺁﺧﺮ ﻷﰊ ﻋﻤﺮﻭ‪ ،‬ﻭﻫﻮ ﺃﻧﻪ ﻛﺴﺮ ﺍﳍﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺍﻟﺬﻛﺮ ﻣﺮﻓﻮﻉ ﺑﻜﻬﻴﻌﺺ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺃﺿﻤﺮﺕ ﻫﺬﺍ ﺫﻛﺮ ﺭﲪﺔ‬
‫ﺭﺑﻚ‪.‬‬
‫ﻭﺃﻧﻜﺮ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ؛ ﻷﻥ ﻛﻬﻴﻌﺺ ﻟﻴﺲ ﳑﺎ ﺃﻧﺒﺄ ﺍﷲ ﺑﻪ ﻋﻦ ﺯﻛﺮﻳﺎ‬
‫ﻭﻗﺎﻝ ﺍﻷﺧﻔﺶ ﻫﻮ ﻣﺒﺘﺪﺃ ﳏﺬﻭﻑ ﺍﳋﱪ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻓﻴﻤﺎ ﻧﻘﺺ ﻋﻠﻴﻜﻢ ﺫﻛﺮ ﺭﲪﺔ‬
‫ﺭﺑﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺘﻠﻰ ﺫﻛﺮ ﺭﲪﺔ ﺭﺑﻚ‪.‬‬
‫ﻭﻧﺼﺐ ﻋﺒﺪﻩ ﻓﻬﻮ ﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﺧ ِﻔﻴ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺳ ‪‬ﺮﺍ ﻻ ﻳﺮﻳﺪ ﺑﻪ ﺭﻳﺎﺀ! ﻭ﴿ﻭﻫﻦ ﺍﻟﻌﻈﻢ﴾ ﺃﻱ ﺿﻌﻒ‪،‬‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٣٤‬‬
‫ﺱ ‪‬ﺷ ‪‬ﻴﺒ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻛﺜﺮ ﻓﻴﻪ ﺍﻟﺸﻴﺐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺃﺗﺖ ﻟﻪ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‬ ‫﴿ﻭ‪‬ﺍ ‪‬ﺷ‪‬ﺘ ‪‬ﻌ ﹶﻞ ﺍﻟ ‪‬ﺮﹾﺃ ‪‬‬
‫ﲬﺲ ﻭﺳﺘﻮﻥ ﺳﻨﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﲬﺲ ﻭﺳﺒﻌﻮﻥ‪ ،‬ﻭ)ﺷﻴﺐ( ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ‬
‫ﻣﺼﺪﺭ ﺷﺎﺏ ﺷﻴﺒﺎ‪.‬‬
‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻭﰲ ﻫﺬﺍ ﺍﺳﺘﻌﺎﺭﺓ ﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﻳﻘﺎﻝ‪ ،‬ﺷﺒﻪ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺸﻴﺐ‬
‫ﺑﺎﺷﺘﻌﺎﻝ ﺍﻟﻨﺎﺭ ﰲ ﺳﺮﻋﺔ ﺍﻟﺘﻬﺎﺑﻪ ﻭﺗﻌﺬﺭ ﺗﻼﻓﻴﻪ‪ ،‬ﻭﰲ ﻋﻈﻢ ﺍﻷﱂ ﰲ ﺍﻟﻘﻠﺐ ﺑﻪ‪ ،‬ﻭﻷﻧﻪ ﱂ‬
‫ﻳﺒﻖ ﺇﻻ ﺍﳋﻤﻮﺩ ﺑﻌﺪﻩ‪.‬‬
‫ﺏ ‪‬ﺷ ِﻘﻴ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﱂ ﺃﻛﻦ ﺃﺧﻴﺐ ﺇﺫﺍ ﺩﻋﻮﺗﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳚﻮﺯ‬
‫ﻚ ‪‬ﺭ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ‪‬ﻢ ﹶﺃ ﹸﻛ ‪‬ﻦ ِﺑ ‪‬ﺪﻋ‪‬ﺎِﺋ ‪‬‬
‫ﺼﺎ ﻓﻘﺪ ﻭﺟﺪﻙ ﻭﻋﺒﺪﻙ‪.‬‬‫ﺃﻥ ﻳﻜﻮﻥ ﺃﺭﺍﺩ ﻭﱂ ﺃﻛﻦ ﺑﻌﺒﺎﺩﺗﻚ ﺷﻘ‪‬ﻴﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺩﻋﺎﻙ ﳐﻠ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ‬
‫ﺐ ﻟِﻲ ﻣِﻦ ﱠﻟﺪ‪‬ﻧ ‪‬‬
‫ﺖ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﺗِﻲ ﻋ‪‬ﺎ ِﻗﺮ‪‬ﺍ ﹶﻓ ‪‬ﻬ ‪‬‬
‫﴿ ‪‬ﻭِﺇﻧ‪‬ﻲ ِﺧ ﹾﻔﺖ‪ ‬ﺍﹾﻟ ‪‬ﻤﻮ‪‬ﺍِﻟ ‪‬ﻲ ﻣِﻦ ‪‬ﻭﺭ‪‬ﺍﺋِﻲ ‪‬ﻭﻛﹶﺎ‪‬ﻧ ِ‬
‫ﺸﺮ‪ ‬ﻙ‬
‫ﻳ‪‬ﺎ ‪‬ﺯ ﹶﻛ ِﺮﻳ‪‬ﺎ ِﺇﻧ‪‬ﺎ ﻧ‪‬ﺒ ‪‬‬ ‫‪Ò‬‬ ‫ﺿﻴ‪‬ﺎ‬
‫ﺏ ‪‬ﺭ ِ‬
‫ﺏ ﻭ‪‬ﺍ ‪‬ﺟ ‪‬ﻌ ﹾﻠ ‪‬ﻪ ‪‬ﺭ ‪‬‬
‫‪‬ﻳ ِﺮﹸﺛﻨِﻲ ‪‬ﻭ‪‬ﻳ ِﺮﺙﹸ ِﻣ ‪‬ﻦ ﺁ ِﻝ ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻭِﻟﻴ‪‬ﺎ‬
‫ﺠﻌ‪‬ﻞ ﱠﻟ ‪‬ﻪ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ‪‬ﺳ ِﻤﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٧-٥ :‬‬
‫ﺤﻴ‪‬ﻰ ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﻼ ٍﻡ ﺍ ‪‬ﺳ ‪‬ﻤ ‪‬ﻪ ‪‬ﻳ ‪‬‬
‫ِﺑﻐ‪ ‬ﹶ‬
‫﴿ﺍﳌﻮﺍﱄ﴾ ﺑﻨﻮ ﺍﻟﻌﻢ ﻭﻋﺼﺒﺔ ﺍﻟﺮﺟﻞ‪ :‬ﻭﻣﻌﻨﺎﻩ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻧﻪ ﰲ ﺍﻟﻨﺴﺐ‪﴿ ،‬ﻭﻣﻦ‬
‫ﻭﺭﺍﺋﻲ﴾ ﺃﻱ‪ :‬ﻣﻦ ﺑﻌﺪﻱ ﻳﻘﺎﻝ‪ :‬ﺧﺎﻑ ﺃﻥ ﻳﺮﺛﻪ ﻏﲑ ﺍﻟﻮﻟﺪ‪ .‬ﻭﺍﻟﻌﺎﻗﺮ ﺍﻟﱵ ﻻ ﺗﻠﺪ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬
‫‪‬ﻭﻟﻴﺎ‪ ‬ﻳﺮﻳﺪ ﻭﻟﺪﺍ ﻳﺮﺛﲏ‪.‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻳﺮﻳﺪ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ ﺍﻟﻨﺒﻮﺓ ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﻳﺮﺙ ﻣﻦ ﺁﻝ ﻳﻌﻘﻮﺏ‬
‫ﺍﳌﻠﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﱂ ﻳﺮﺩ ﺍﳌﺎﻝ؛ ﻷﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻻ ﳜﺎﻓﻮﻥ ﺃﻥ ﻳﺮﺛﻬﻢ ﺃﻗﺮﺑﺎﺅﻫﻢ ﻣﺎ ﺟﻌﻠﻪ ﺍﷲ ﳍﻢ‪،‬‬
‫ﻭﺇﳕﺎ ﺧﺎﻑ ﺑﲏ ﺍﻟﻌﻢ ﻋﻠﻰ ﺍﻟﺪﻳﻦ‪ ،‬ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺷﺮﺍﺭ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬
‫ﻭﺍﺟﻌﻠﻪ ﺭﺏ ﺭﺿﻴﺎ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﻜﻦ ﳑﻦ ﺗﺮﺿﺎﻩ ﻭﺗﺮﺿﻰ ﻋﻤﻠﻪ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ ،‬ﻳﺮﺛﲏ‪ ،‬ﻭﻳﺮﺙ﴾ ﳎﺰﻭﻣﲔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺮﻓﻊ ﻓﻴﻬﻤﺎ‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﳉﺰﻡ ﻓﻌﻠﻰ ﺟﻮﺍﺏ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻭﺍﳉﺰﻡ ﺍﻟﻮﺟﻪ؛ ﻷﻥ ﻳﺮﺛﲏ ﻣﻦ ﺁﻳﺔ‬
‫ﺳﻮﻯ ﺍﻷﻭﱃ ﻓﺤﺴﻦ ﺍﳉﺰﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺮﻓﻊ ﻓﻌﻠﻰ ﺻﻔﺔ ﺍﻟﻮﱄ‪ ،‬ﻭﺍﺧﺘﺎﺭﻩ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﺄﻥ ﺍﻷﻭﻟﻴﺎﺀ ﻗﺪ‬
‫ﻳﻜﻮﻥ ﻓﻴﻬﻢ ﺍﻟﻮﺍﺭﺙ ﻭﻏﲑ ﺍﻟﻮﺍﺭﺙ‪.‬‬
‫‪٢٣٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻳﻘﻮﻝ‪ :‬ﻓﻬﺐ ﱄ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻭﺍﺭﺛﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻛﻴﻒ ﳜﱪ ﺯﻛﺮﻳﺎ ﺭﺑﻪ ﺇﻧﻚ ﺇﺫﺍ‬
‫ﻭﻫﺒﺖ ﱄ ﻭﻟ‪‬ﻴﺎ ﻭﺭﺛﲏ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﻪ ﻣﻨﻪ؟‬
‫ﺠﻌ‪‬ﻞ ﱠﻟ ‪‬ﻪ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ‪‬ﺳ ِﻤﻴ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﱂ ﻳﺴﻢ ﺃﺣﺪ ﻗﺒﻠﻪ ﳛﲕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳛﲕ‪،‬‬ ‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﹶﻟ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﻭﻗﻴﻞ‪ :‬ﱂ ﳒﻌﻞ ﻟﻪ ﻣﻦ ﻗﺒﻞ ﻧﻈ ‪‬ﲑﺍ ﻭﻣﺜﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﱂ ﺗﻠﺪ ﻋﺎﻗ ‪‬ﺮﺍ ﻗﺒﻞ ﺃﻣﻪ ﻭﻟ ‪‬ﺪﺍ ﻣﺜﻠﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃﺗِﻲ ﻋ‪‬ﺎِﻗﺮ‪‬ﺍ ‪‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺑ ﹶﻠ ‪‬ﻐﺖ‪ِ ‬ﻣ ‪‬ﻦ ﺍﹾﻟ ِﻜ‪‬ﺒ ِﺮ ِﻋِﺘﻴ‪‬ﺎ‬
‫ﻼﻡ‪ ‬ﻭﻛﹶﺎ‪‬ﻧ ِ‬
‫ﺏ ﹶﺃﻧ‪‬ﻰ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻟِﻲ ﹸﻏ ﹶ‬
‫﴿ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬
‫ﻚ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗﻚ‪ ‬ﺷ ‪‬ﻴﺌﹰﺎ ‪ Ò‬ﻗﹶﺎ ﹶﻝ‬
‫ﻚ ﻫ‪ ‬ﻮ ‪‬ﻋ ﹶﻠ ‪‬ﻲ ‪‬ﻫ‪‬ﻴﻦ‪ ‬ﻭﹶﻗ ‪‬ﺪ ‪‬ﺧﹶﻠ ﹾﻘﺘ‪ ‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺝ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺙ ﹶﻟﻴ‪‬ﺎ ٍﻝ ‪‬ﺳ ِﻮﻳ‪‬ﺎ ‪ Ò‬ﹶﻓ ‪‬‬
‫ﻼ ﹶ‬
‫ﺱ ﹶﺛ ﹶ‬
‫ﻚ ﹶﺃ ﱠﻻ ‪‬ﺗ ﹶﻜﱢﻠ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺏ ﺍ ‪‬ﺟﻌ‪‬ﻞ ﻟِﻲ ﺁ‪‬ﻳ ﹰﺔ ﻗﹶﺎ ﹶﻝ ﺁ‪‬ﻳﺘ‪ ‬‬
‫‪‬ﺭ ‪‬‬
‫ﺸﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[١١-٨ :‬‬
‫ﺏ ﹶﻓﹶﺄ ‪‬ﻭﺣ‪‬ﻰ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺃﹶﻥ ‪‬ﺳ‪‬ﺒﺤ‪‬ﻮﺍ ﺑ‪ ‬ﹾﻜ ‪‬ﺮ ﹰﺓ ‪‬ﻭ ‪‬ﻋ ِ‬
‫ﺤﺮ‪‬ﺍ ِ‬
‫ِﻣ ‪‬ﻦ ﺍﹾﻟ ِﻤ ‪‬‬
‫﴿ﹶﺃﻧ‪‬ﻰ ‪‬ﻳﻜﹸﻮ ﹸﻥ﴾ ﺃﻱ‪ :‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺫﻟﻚ ﻭﻗﺪ ﺍﻧﺘﻬﻴﺖ ﰲ ﺍﻟﺴﻦ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻋ‪‬ﺘﺎ ﻋﺘ‪‬ﻴﺎ‬
‫ﻭﻋﺘ ‪‬ﻮﺍ‪ ،‬ﻭﻋﺴﻰ ﻋﺴ‪‬ﻴﺎ ﻭﻋﺴ ‪‬ﻮﺍ‪.‬‬
‫ﻭﻋﺘﻴﺎ ﻧﺼﺐ ﺑﺒﻠﻐﺖ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﻧﻜﺎﺭ‪ ،‬ﺇﳕﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻠﻢ ﻣﻦ ﺃﻱ‬
‫ﺟﻬﺔ ﻳﻜﻮﻥ ﻟﻪ ﻭﻟﺪ‪ ،‬ﻭﻣﺜﻞ ﺍﻣﺮﺃﺗﻪ ﻻ ﺗﻠﺪ‪ ،‬ﻭﻣﺜﻠﻪ ﻻ ﻳﻮﻟﺪ ﻟﻪ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﻋﺘﻴﺎ ﻭﺑﻜ‪‬ﻴﺎ ﻭﺟﺜ‪‬ﻴﺎ ﻭﺻﻠ‪‬ﻴﺎ ﺑﻜﺴﺮ ﺃﻭﺍﺋﻠﻬﻦ ﻭﻛﺬﻟﻚ‬
‫ﺣﻔﺺ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﻀﻢ ﺑﻜﻴﺎ‪ .‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﻀﻢ ﺃﻭﺍﺋﻠﻬﻦ ﻛﻠﻬﻦ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻀﻢ‪ ،‬ﻓﻌﻠﻰ ﺍﻷﺻﻞ؛ ﻷﻧﻪ ﻋﻠﻰ ﻓﻌﻮﻝ ﻣﺼﺪﺭ‪ ،‬ﺃﻭ ﲨﻊ ﻓﺎﻋﻞ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ‬
‫ﻀﺎ ﻭﺿﻢ ﺑﻌﻀﺎ‪،‬‬ ‫)ﻫﻦ( ﺑﺎﻟﻜﺴﺮ ﻓﻌﻠﻰ ﺍﻻﺗﺒﺎﻉ ﻟﻜﺴﺮﺓ ﺍﳊﺮﻑ ﺍﻟﺬﻱ ﻳﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻛﺴﺮ ﺑﻌ ‪‬‬
‫ﻓﻠﻠﺠﻤﻊ ﺑﲔ ﺍﻟﻠﻐﺘﲔ‪.‬‬
‫ﻗﺎﻝ ﻛﺬﻟﻚ‪ ،‬ﺍﻟﻜﺎﻑ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ‪ ،‬ﺃﻱ‪ :‬ﻗﺎﻝ ﻟﻪ ﺍﳌﻠﻚ‪ :‬ﻛﺬﻟﻚ‪ ،‬ﺃﻱ‪ :‬ﺍﻷﻣﺮ‬
‫ﻛﻤﺎ ﻗﻴﻞ‪ ،‬ﻓﻬﻮ ﺧﱪ ﺍﺑﺘﺪﺍﺀ ﳏﺬﻭﻑ‪.‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻫ‪ ‬ﻮ ‪‬ﻋ ﹶﻠ ‪‬ﻲ ‪‬ﻫ‪‬ﻴﻦ‪ ﴾‬ﺃﻱ‪ :‬ﺧﻠﻘﻪ ﻋﻠﻰ ﺳﻬﻞ‪ ﴿ ،‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﺗﻚ‪ ‬ﺷ ‪‬ﻴﺌﹰﺎ﴾ ﺃﻱ‪ :‬ﺃﻭﺟﺪﺗﻚ‬
‫ﺑﻌﺪ ﺃﻥ ﱂ ﺗﻜﻦ‪ ،‬ﻭﺧﻠﻖ ﺍﻟﻮﻟﺪ ﻛﺨﻠﻘﻚ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﺧﻠﻘﻨﺎﻙ ﺑﺎﻷﻟﻒ ﻭﺍﻟﻨﻮﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ‪ ،‬ﻓﻠﻘﻮﻟﻪ ﻓﻴﻤﺎ ﺑﻌﺪ )ﻓﺂﺗﻴﻨﺎﻩ ﺍﳊﻜﻢ(‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻓﻠﻘﻮﻟﻪ‪﴿ :‬ﻫﻮ‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٣٦‬‬
‫ﻋﻠﻲ ﻫﲔ﴾‪.‬‬
‫ﺏ ﺍ ‪‬ﺟﻌ‪‬ﻞ ِﻟﻲ ﺁ‪‬ﻳ ﹰﺔ﴾ ﺃﻱ‪ :‬ﻋﻼﻣﺔ ﺃﻋﻠﻢ ‪‬ﺎ ﻭﻗﻮﻉ ﻣﺎ ﺑﺸﺮﺕ ﺑﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬‫﴿ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬
‫﴿ ‪‬ﺳ ِﻮﻳ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﲤﻨﻊ ﺍﻟﻜﻼﻡ ﻭﺃﻧﺖ ﺳﻮﻯ ﺍﳋﻠﻖ ﻏﲑ ﺃﺧﺮﺱ‪.‬‬
‫ﻭ)ﺃﻥ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ‪ ،‬ﻭ)ﺳﻮﻯ( ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﰲ ﺗﻜﻠﻢ‪ ،‬ﺃﻭ‬
‫ﻧﻌﺖ ﻟﺜﻼﺙ ﻟﻴﺎﻝ‪.‬‬
‫ﻭﳏﺮﺍﺑﻪ ﻣﺼﻼﻩ‪ ،‬ﻭﺃﻭﺣﻰ ﺃﻱ‪ :‬ﺃﻭﻣﺄ ﺑﻴﺪﻩ ﻭﺃﺷﺎﺭ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻛﺘﺐ ﳍﻢ ﰲ ﺍﻷﺭﺽ ﺑﻴﺪﻩ‪﴿ ،‬ﺃﻥ ﺳﺒﺤﻮﺍ﴾ ﺃﻱ‪ :‬ﺻﻠﻮﺍ‪ ،‬ﻭﺍﻟﺴﺒﺤﺔ‪،‬‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭ﴿ﺑﻜﺮﺓ﴾ ﻭ﴿ﻋﺸﻴﺎ﴾ ﻣﻨﺼﻮﺑﺎﻥ ﻋﻠﻰ ﺍﻟﻈﺮﻑ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺻِﺒﻴ‪‬ﺎ ‪ Ò‬ﻭ ‪‬ﺣﻨ‪‬ﺎﻧ‪‬ﺎ ﻣ‪‬ﻦ ﱠﻟ ‪‬ﺪﻧ‪‬ﺎ ‪‬ﻭ ‪‬ﺯﻛﹶﺎ ﹰﺓ‬
‫ﺤ ﹾﻜ ‪‬ﻢ ‪‬‬
‫ﺏ ِﺑﻘﹸ ‪‬ﻮ ٍﺓ ﻭ‪‬ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻩ ﺍﹾﻟ ‪‬‬
‫ﺤﻴ‪‬ﻰ ﺧ‪ِ ‬ﺬ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫﴿ﻳ‪‬ﺎ ‪‬ﻳ ‪‬‬
‫ﻼﻡ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻭ‪ِ‬ﻟ ‪‬ﺪ ‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ‬
‫‪‬ﻭ ‪‬ﺳ ﹶ‬ ‫‪Ò‬‬ ‫ﺼﻴ‪‬ﺎ‬
‫‪‬ﻭ‪‬ﺑﺮ‪‬ﺍ ِﺑﻮ‪‬ﺍِﻟ ‪‬ﺪ‪‬ﻳ ِﻪ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻜﹸﻦ ‪‬ﺟﺒ‪‬ﺎ ‪‬ﺭﺍ ‪‬ﻋ ِ‬ ‫‪Ò‬‬ ‫‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺗ ِﻘﻴ‪‬ﺎ‬
‫ﺕ ‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻳ‪ ‬ﺒ ‪‬ﻌﺚﹸ ‪‬ﺣﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[١٥-١٢ :‬‬
‫‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫ﺍﳌﻌﲎ‪ :‬ﻭﻫﺒﻨﺎ ﻟﻪ ﳛﲕ‪ ،‬ﻭﻗﻠﻨﺎ‪ :‬ﻳﺎ ﳛﲕ ﺧﺬ ﺍﻟﺘﻮﺭﺍﺓ ﲜﺪ ﻭﻋﻮﻥ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻭﺍﳊﻜﻢ‪ ،‬ﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻔﻬﻢ ﻟﻜﺘﺎﺏ ﺍﷲ‪ ،‬ﻭﺍﻟﻔﻘﻪ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﻠﻢ‪.‬‬
‫ﻭﺭﻭﻯ ﺃﻥ ﺍﻟﺼﺒﻴﺎﻥ ﻗﺎﻟﻮﺍ ﻟﻴﺤﲕ‪ :‬ﺍﺫﻫﺐ ﺑﻨﺎ ﻧﻠﻌﺐ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻟﻠﻌﺐ ﺧﻠﻘﻨﺎ‪،‬‬
‫﴿ﻭﺣﻨﺎﻧﺎ﴾ ﺃﻱ‪ :‬ﺁﺗﻴﻨﺎﻩ ﺣﻨﺎ‪‬ﻧﺎ‪ ،‬ﺃﻱ‪ :‬ﺭﲪﺔ ﻷﺑﻮﻳﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻌﻄﻔﺎ ﻣﻦ ﺭﺑﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﳏﺒﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺃﺫﻭ ﻧﺴﺐ ﺃﻡ ﺃﻧﺖ ﺑﺎﳊﻲ ﻋﺎﺭﻑ؟‬ ‫ﻓﻘﺎﻟﺖ ﺣﻨﺎﻥ ﻣﺎ ﺃﺗﻰ ﺑﻚ ﻫﺎﻫﻨﺎ‬
‫ﻳﺮﻳﺪ ﺃﻣﺮﻧﺎ ﺣﻨﺎﻥ‪ ،‬ﻭ﴿ﺯﻛﺎﺓ﴾ ﺃﻱ‪ :‬ﺻﺪﻗﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﻄﻬﲑﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻﻼﺣﺎ‬
‫ﻭﺗﺰﻛﻴﺔ‪ ﴿ .‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺗ ِﻘﻴ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺧﺎﺋﻔﺎ ﻟﺮﺑﻪ ﰲ ﺃﻣﺮﻩ ﻭ‪‬ﻴﻪ‪.‬‬
‫﴿ ‪‬ﻭ‪‬ﺑﺮ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﻭﺟﻌﻠﻨﺎﻩ ﺑﺮﺍ ﺑﻮﺍﻟﺪﻳﻪ‪ ،‬ﺭﻓﻴﻘﺎ ﻋﻠﻴﻬﻤﺎ‪.‬‬
‫ﻼﻡ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ﴾ ﺃﻱ‪ :‬ﲢﻴﺔ ﻭﺣﻔﻆ ﻭﺳﻼﻣﺔ ﻟﻪ ﻣﻦ ﺍﷲ ﰲ‬
‫ﻭﺍﻟﻌﺼﻲ‪ ،‬ﺍﻟﻌﺎﺻﻲ ﷲ‪ ﴿ ،‬ﻭ ‪‬ﺳ ﹶ‬
‫ﻫﺬﻩ ﺍﻷﻭﻗﺎﺕ‪.‬‬
‫‪٢٣٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺕ‬
‫ﺨ ﹶﺬ ‪‬‬
‫ﻓﹶﺎ‪‬ﺗ ‪‬‬ ‫‪Ò‬‬ ‫ﺕ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫ ِﻠﻬ‪‬ﺎ ‪‬ﻣﻜﹶﺎﻧ‪‬ﺎ ‪‬ﺷ ‪‬ﺮ ِﻗﻴ‪‬ﺎ‬
‫ﺏ ‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ِﺇ ِﺫ ﺍﻧ‪‬ﺘ‪‬ﺒ ﹶﺬ ‪‬‬
‫﴿ﻭ‪‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺖ ِﺇﻧ‪‬ﻲ ﹶﺃﻋ‪‬ﻮ ﹸﺫ‬
‫ﻗﹶﺎﹶﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﺸﺮ‪‬ﺍ ‪‬ﺳ ِﻮﻳ‪‬ﺎ‬
‫ﻣِﻦ ﺩ‪‬ﻭِﻧﻬِﻢ ِﺣﺠ‪‬ﺎﺑ‪‬ﺎ ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴﻬ‪‬ﺎ ﺭ‪‬ﻭ ‪‬ﺣﻨ‪‬ﺎ ﹶﻓ‪‬ﺘ ‪‬ﻤﱠﺜ ﹶﻞ ﹶﻟﻬ‪‬ﺎ ‪‬ﺑ ‪‬‬
‫ﻼﻣ‪‬ﺎ ‪‬ﺯ ِﻛﻴ‪‬ﺎ‬
‫ﻚ ﹸﻏ ﹶ‬
‫ﺐ ﹶﻟ ِ‬
‫ﻚ َﻷ ‪‬ﻫ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃﻧ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹸﻝ ‪‬ﺭ‪‬ﺑ ِ‬ ‫‪Ò‬‬ ‫ﺖ ‪‬ﺗ ِﻘﻴ‪‬ﺎ‬
‫ﻚ ﺇِﻥ ﻛﹸﻨ ‪‬‬
‫ﺑِﺎﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ِﻣ ‪‬ﻨ ‪‬‬
‫ﻚ ﻗﹶﺎ ﹶﻝ‬
‫ﺸﺮ‪ ‬ﻭﹶﻟ ‪‬ﻢ ﹶﺃﻙ‪ ‬ﺑ ِﻐﻴ‪‬ﺎ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﻛ ﹶﺬِﻟ ِ‬
‫ﺴﻨِﻲ ‪‬ﺑ ‪‬‬
‫ﺴ‪‬‬‫ﻼﻡ‪ ‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﻤ ‪‬‬
‫ﺖ ﹶﺃﻧ‪‬ﻰ ‪‬ﻳﻜﹸﻮ ﹸﻥ ﻟِﻲ ﹸﻏ ﹶ‬
‫‪ Ò‬ﻗﹶﺎﹶﻟ ‪‬‬
‫ﺤ ‪‬ﻤ ﹶﻠ ‪‬ﺘﻪ‪‬‬
‫ﹶﻓ ‪‬‬ ‫‪Ò‬‬ ‫ﻀﻴ‪‬ﺎ‬
‫ﺱ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤ ﹰﺔ ‪‬ﻣﻨ‪‬ﺎ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ‪‬ﻣ ﹾﻘ ِ‬
‫ﺠ ‪‬ﻌ ﹶﻠﻪ‪ ‬ﺁ‪‬ﻳ ﹰﺔ ﱢﻟ ﹾﻠﻨ‪‬ﺎ ِ‬
‫ﻚ ﻫ‪ ‬ﻮ ‪‬ﻋ ﹶﻠ ‪‬ﻲ ‪‬ﻫ‪‬ﻴﻦ‪ ‬ﻭِﻟ‪‬ﻨ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ِ‬
‫ﺼﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٢٢-١٦ :‬‬
‫ﺕ ِﺑ ِﻪ ‪‬ﻣﻜﹶﺎﻧ‪‬ﺎ ﹶﻗ ِ‬
‫ﻓﹶﺎ‪‬ﻧ‪‬ﺘ‪‬ﺒ ﹶﺬ ‪‬‬
‫ﺃﻱ‪ :‬ﻭﺍﺗﻞ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﻘﺮﺁﻥ ﻗﺼﺔ ﻣﺮﱘ ﻭﺧﱪﻫﺎ ﺇﺫ ﺍﻋﺘﺰﻟﺖ ﻭﺍﻧﻔﺮﺩﺕ ﻣﻦ ﺃﻫﻠﻬﺎ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﻗﺼﺪﺕ ﻣﻄﻠﻊ ﺍﻟﺸﻤﺲ؛ ﻷ‪‬ﺎ ﺃﺭﺍﺩﺕ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﳊﻴﺾ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﺖ ﰲ‬
‫ﻣﻨـﺰﻝ ﺯﻭﺝ ﺃﺧﺘﻬﺎ ﺯﻛﺮﻳﺎ‪ ،‬ﻭﳍﺎ ﳏﺮﺍﺏ ﻋﻠﻰ ﺣﺪﺓ ﺗﺴﻜﻨﻪ‪ ،‬ﻭﻛﺎﻥ ﺯﻛﺮﻳﺎ ﺇﺫﺍ ﺧﺮﺝ‬
‫ﺃﻏﻠﻖ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺘﻤﻨﺖ ﺃﻥ ﲡﺪ ﺧﻠﻮﺓ ﰲ ﺍﳉﺒﻞ ﻓﺘﻐﺴﻞ ﺭﺃﺳﻬﺎ ﻓﺎﻧﻔﺠﺮ ﺍﻟﺴﻘﻒ ﳍﺎ‪،‬‬
‫ﻓﺨﺮﺟﺖ ﻓﺠﻠﺴﺖ ﰲ ﻣﺸﺮﻗﺔ ﺍﻟﺸﻤﺲ ﻭﺭﺍﺀ ﺍﳉﺒﻞ‪.‬‬
‫﴿ ﹶﻓﹶﺄ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴﻬ‪‬ﺎ ﺭ‪‬ﻭ ‪‬ﺣﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺟﱪﻳﻞ‪ ،‬ﻓﺘﻤﺜﻞ ﳍﺎ ﰲ ﺻﻮﺭﺓ ﺭﺟﻞ ﺷﺎﺏ ﱂ ﻳﺘﻐﲑ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﲤﺜﻞ ﳍﺎ ﺭﻭﺡ ﻋﻴﺴﻰ ﰲ ﺻﻮﺭﺓ ﺑﺸﺮ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﺗ ِﻘﻴ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺇﻥ ﻛﻨﺖ ﺗﻘﻴﺎ ﻓﺴﻮﻑ ﺗﺘﻌﻆ ﺑﺘﻌﻮﺫﻯ ﺍﷲ ﻣﻨﻚ‪ ﴿ ،‬ﺯ ِﻛﻴ‪‬ﺎ﴾‪.‬‬
‫ﺃﻱ‪ :‬ﻃﺎﻫﺮﺍ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﻟﻴﻬﺐ ﻟﻚ﴾ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﻷﻫﺐ ﺑﺎﻷﻟﻒ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻗﺎﻝ‪ :‬ﻳﻌﲏ ﻟﻴﻬﺐ ﻟﻚ ﺭﺑﻚ؛ ﺇﺫ ﻛﺎﻥ ﺍﷲ ﻫﻮ ﺍﻟﻮﺍﻫﺐ ﺣﻘﻴﻘﺔ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻷﻟﻒ ﻓﻠﻪ ﻭﺟﻬﺎﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺇﳕﺎ ﺃﻧﺎ ﺭﺳﻮﻝ ﺭﺑﻚ ﺃﺭﺳﻠﲏ ﻷﻫﺐ ﻟﻚ‪،‬‬
‫ﻓﺎﻛﺘﻔﻰ ﺑﺬﻛﺮ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﺃﺭﺳﻠﲏ ﻟﺪﻻﻟﺘﻬﺎ ﻋﻠﻴﻪ‪ ،‬ﻭﺃﺳﻨﺪﺕ ﺍﳍﺒﺔ ﰲ ﺍﻟﻠﻔﻆ ﺇﱃ ﺟﱪﻳﻞ؛‬
‫ﺇﺫ ﻛﺎﻥ ﺍﻟﻨﺎﻓﺦ ﰲ ﺟﻴﺒﻬﺎ ﺑﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻭﺍﻵﺧﺮﺓ ﺇﳕﺎ ﺃﻧﺎ ﺭﺳﻮﻝ ﺭﺑﻚ‪ ،‬ﻗﺎﻝ‪ :‬ﻷﻫﺐ ﻟﻚ‪ ،‬ﻭﺇﺿﻤﺎﺭ ﺍﻟﻘﻮﻝ ﻛﺜﲑ؛ ﻭﺍﺧﺘﲑ‬
‫ﺫﻟﻚ؛ ﻷﻧﻪ ﻣﻜﺘﻮﺏ ﰲ ﺍﳌﺼﺤﻒ ﺑﺎﻷﻟﻒ ﻭﻟﻨﺠﻌﻠﻪ ﺁﻳﺔ ﻟﻠﻨﺎﺱ‪ ،‬ﺃﻱ‪ :‬ﺃﻋﺠﻮﺑﺔ؛ ﻷﻥ ﻣﻦ‬
‫ﺍﻟﻌﺠﺎﺋﺐ ﻏﻼﻡ ﻟﻴﺲ ﻟﻪ ﺃﺏ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺩﻻﻟﺔ ﻋﻠﻰ ﻗﺪﺭﺓ ﺍﷲ‪.‬‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٣٨‬‬
‫ﻀﻴ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻣﻔﺮﻭﻏﺎ ﻣﻨﻪ‬
‫﴿ﻭﺭﲪﺔ ﻣﻨﺎ﴾ ﺑﺄﻥ ﻧﺮﺳﻞ ﺇﱃ ﺍﻟﻨﺎﺱ ﻧﺒﻴﺎ ﴿ ‪‬ﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ‪‬ﻣ ﹾﻘ ِ‬
‫ﰲ ﺍﻟﻠﻮﺡ ﺍﶈﻔﻮﻅ‪.‬‬
‫ﻓﺤﻤﻠﺘﻪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻓﺎﻃﻤﺄﻧﺖ ﺇﱃ ﻗﻮﻟﻪ‪ ،‬ﻓﺪﻧﺎ ﻣﻨﻬﺎ‪ ،‬ﻓﻨﻔﺦ ﰲ ﺟﻴﺐ ﺩﺭﻋﻬﺎ‪،‬‬
‫ﻓﻮﺻﻠﺖ ﺍﻟﻨﻔﺨﺔ ﺇﱃ ﺑﻄﻨﻬﺎ‪ ،‬ﻓﺤﻤﻠﺖ ﻋﻴﺴﻰ‪.‬‬
‫ﺕ﴾ ﺃﻱ‪ :‬ﺗﺒﺎﻋﺪﺕ ﺑﻪ‪ ،‬ﻣﻜﺎ‪‬ﻧﺎ ﻗﺼ‪‬ﻴﺎ ﺃﻱ‪ :‬ﻗﺎﺻ‪‬ﻴﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﻫﻮ‬ ‫﴿ﻓﹶﺎ‪‬ﻧ‪‬ﺘ‪‬ﺒ ﹶﺬ ‪‬‬
‫ﻇﺮﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻔﻌﻮﻝ ﺑﻪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ‪ :‬ﻓﻘﺼﺪﺕ ﺑﻪ ﻣﻜﺎ‪‬ﻧﺎ ﻗﺼ‪‬ﻴﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ‬
‫ﺖ ﹶﻗ ‪‬ﺒ ﹶﻞ ‪‬ﻫﺬﹶﺍ ‪‬ﻭﻛﹸﻨ ‪‬‬
‫ﺖ ﻳ‪‬ﺎ ﹶﻟ ‪‬ﻴ‪‬ﺘﻨِﻲ ِﻣ ‪‬‬
‫ﺨ ﹶﻠ ِﺔ ﻗﹶﺎﹶﻟ ‪‬‬
‫ﻉ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺽ ِﺇﻟﹶﻰ ِﺟ ﹾﺬ ِ‬
‫﴿ ﹶﻓﹶﺄﺟ‪‬ﺎ َﺀﻫ‪‬ﺎ ﺍﹾﻟ ‪‬ﻤﺨ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﺳ ِﺮﻳ‪‬ﺎ ‪ Ò‬ﻭ ‪‬ﻫﺰ‪‬ﻱ‬
‫ﺤ‪‬ﺘ ِ‬
‫ﻚ ‪‬ﺗ ‪‬‬
‫ﺤ ‪‬ﺰﻧِﻲ ﹶﻗ ‪‬ﺪ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ‪‬ﺭ‪‬ﺑ ِ‬
‫ﺤِﺘﻬ‪‬ﺎ ﹶﺃ ﱠﻻ ‪‬ﺗ ‪‬‬
‫ﺴﻴ‪‬ﺎ ‪ Ò‬ﹶﻓﻨ‪‬ﺎﺩ‪‬ﺍﻫ‪‬ﺎ ﻣِﻦ ‪‬ﺗ ‪‬‬
‫ﺴﻴ‪‬ﺎ ﻣ‪‬ﻨ ِ‬
‫‪‬ﻧ ‪‬‬
‫ﻚ ‪‬ﺭ ﹶﻃﺒ‪‬ﺎ ‪‬ﺟِﻨﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٢٥-٢٣ :‬‬
‫ﻂ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِ‬
‫ﺨ ﹶﻠ ِﺔ ‪‬ﺗﺴ‪‬ﺎ ِﻗ ﹾ‬
‫ﻉ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺠ ﹾﺬ ِ‬
‫ﻚ ِﺑ ِ‬
‫ِﺇﹶﻟ ‪‬ﻴ ِ‬
‫﴿ﻓﺄﺟﺎﺀﻫﺎ﴾ ﺃﳉﺄﻫﺎ‪ ،‬ﻭ﴿ﺍﳌﺨﺎﺽ﴾ ﺍﳊﻤﻞ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻭﺟﻊ ﺍﻟﻮﻻﺩﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻭﻟﺪ‬
‫ﻟﺜﻤﺎﻧﻴﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﺗﻠﻚ ﺁﻳﺔ ﻟﻪ؛ ﺇﺫ ﱂ ﻳﻌﺶ ﻣﻮﻟﻮﺩ ﲦﺎﻧﻴﺔ ﺃﺷﻬﺮ ﻏﲑﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﳕﺎ ﲪﻠﺖ ﺑﻪ‬
‫ﻭﻭﻟﺪﺗﻪ ﰲ ﻭﻗﺘﻬﺎ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﻓﺄﺟﺎﺀﻫﺎ ﺍﳌﺨﺎﺽ ﻳﺪﻝ ﻋﻠﻰ ﻣﻜﺚ ﺍﳊﻤﻞ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺟﺬﻉ ﺍﻟﻨﺨﻠﺔ﴾‬
‫ﻳﻘﺎﻝ‪ :‬ﺟﺬﻉ ﳔﻠﺔ ﻟﻴﺲ ﻓﻴﻪ ﺳﻌﻒ‪ ،‬ﻭﺇﳕﺎ ﺃﺗﺘﻪ ﺗﺘﻤﺴﻚ ﺑﻪ‪ ،‬ﺗﺴﺘﻌﲔ ﻋﻠﻰ ﻭﻻﺩﻫﺎ‪.‬‬
‫ﻗﺎﻟﺖ‪ :‬ﻳﺎ ﻟﻴﺘﲏ ﻣﺖ ﻗﺒﻞ ﻫﺬﺍ‪ ،‬ﻗﺎﻟﺖ ﺫﻟﻚ ﺍﺳﺘﺤﻴﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻟﻜﺮﺍﻫﺘﻬﺎ‬
‫ﺃﻥ ﻳﻌﺼﻰ ﺍﷲ ﺑﺴﺒﺒﻬﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﻣﻌﻨﺎﻩ ﻟﻮ ﺧﲑﺕ ﻗﺒﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺑﲔ ﺍﳌﻮﺕ ﺃﻭ ﺍﻟﺪﻓﻊ ﺇﱃ ﻫﺬﻩ‬
‫ﺍﳊﺎﻟﺔ ﻻﺧﺘﺮﺕ ﺍﳌﻮﺕ‪ .‬ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺣﻔﺺ‪﴿ :‬ﻧﺴ‪‬ﻴﺎ﴾ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻜﺴﺮ‬
‫ﳉﺮ‪.‬‬
‫ﳉﺮ ﻭﺍ ِ‬
‫ﺍﻟﻨﻮﻥ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﻣﺜﻞ ﺍ ﹶ‬
‫ﻭﺍﻟﻨﺴﻲ ﻣﺎ ﺗﻠﻘﻴﻪ ﺍﳌﺮﺃﺓ ﻣﻦ ﺧﺮﻑ ﺍﻋﺘﻼﳍﺎ؛ ﻷﻧﻪ ﺇﺫﺍ ﺭﻣﻰ ﺑﻪ ﱂ ﻳﺮﺩ‪.‬‬
‫ﻭﻟﻮ ﺃﺭﺍﺩﺕ ﺑﺎﻟﻨﺴﻲ ﻣﺼﺪﺭ ﺍﻟﻨﺴﻴﺎﻥ ﻛﺎﻥ ﺻﻮﺍﺑﺎ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻧﺴﺘﻪ ﻧﺴ‪‬ﻴﺎ ﻭﻧﺴﻴﺎ‪‬ﻧﺎ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ‪﴿ :‬ﻣﻦ ﲢﺘﻬﺎ﴾ ﺑﻜﺴﺮ ﺍﳌﻴﻢ‪ ،‬ﻭﲢﺘﻬﺎ ﺑﺎﳉﺮ‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﻣﻦ‪ ،‬ﺑﻔﺘﺢ ﺍﳌﻴﻢ‪ ،‬ﲢﺘﻬﺎ ﺑﺎﻟﻨﺼﺐ‪.‬‬
‫‪٢٣٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻭﻫﻮ ﺍﳌﻠﻚ ﰲ ﺍﻟﻮﺟﻬﲔ ﲨﻴﻌﺎ ﺃﻱ‪ :‬ﻓﻨﺎﺩﺍﻫﺎ ﺟﱪﻳﻞ ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‬
‫ﻭﻏﲑﻩ‪ :‬ﻣﻦ ﻗﺮﺃ ﻣﻦ ﲢﺘﻬﺎ ﺑﺎﻟﻔﺘﺢ ﻋﲎ ﺑﻪ ﻋﻴﺴﻰ‪ ،‬ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﻜﺴﺮ‪،‬‬
‫ﻻﺣﺘﻤﺎﻝ ﺍﳌﻌﲎ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻠﻚ ﻭﺃﻥ ﻳﻜﻮﻥ ﻋﻴﺴﻰ‪ ،‬ﻭﺇﺫ ﻗﺎﻝ ﻣﻦ ﲢﺘﻬﺎ ﻓﺈﳕﺎ ﻫﻮ ﻋﻴﺴﻰ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻭﺟﺎﺀ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻧﺎﺩﺍﻫﺎ ﺟﱪﻳﻞ‪ ،‬ﻭﱂ ﻳﺘﻜﻠﻢ ﺣﱴ ﺃﺗﺖ ﺑﻪ ﻗﻮﻣﻬﺎ‪.‬‬
‫ﻭﻋﻦ ﳎﺎﻫﺪ ﻭﺍﳊﺴﻦ ﻧﺎﺩﺍﻫﺎ ﻋﻴﺴﻰ‪ ،‬ﻭﻳﺆﻳﺪ ﻫﺬﺍ ﻗﻮﻟﻪ‪ :‬ﻓﺄﺷﺎﺭﺕ ﺇﻟﻴﻪ؛ ﻷ‪‬ﺎ‬
‫ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﻋﺮﻓﺖ ﻣﻨﻪ ﻧﻄﻘﻪ‪ ،‬ﻭﺍﻟﻀﻤﲑ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‬
‫ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻨﺨﻠﺔ‪.‬‬
‫ﺤ ‪‬ﺰﻧِﻲ﴾ ﺃﻱ‪ :‬ﻻ ﺗﻐﺘﻤﻲ‬‫ﻭﻳﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺃﺳﻔﻞ ﻣﻨﻬﺎ ﲢﺖ ﺍﻷﻛﻤﺔ ﻓﺼﺎﺡ ‪‬ﺎ‪﴿ :‬ﹶﺃ ﱠﻻ ‪‬ﺗ ‪‬‬
‫ﺑﻮﻻﺩﺓ ﻋﻴﺴﻰ ﻭﲟﻜﺎﻧﻚ ﺍﳉﺪﺏ‪ ،‬ﻭﺑﻮﺣﺪﺗﻚ‪ ،‬ﻗﺪ ﻳﺴﺮ ﻟﻚ ﺣﻴﺎﻝ ﻗﺪﻣﻴﻚ ‪ ‬ﺮﺍ‪ ،‬ﻭﻛﺎﻥ‬
‫‪ ‬ﺮﺍ ﻗﺪ ﺍﻧﻘﻄﻊ ﻋﻨﻪ ﺍﳌﺎﺀ ﻓﺄﺭﺳﻞ ﺍﷲ ﺍﳌﺎﺀ ﻓﻴﻪ ﳌﺮﱘ‪.‬‬
‫ﻭﻋﻦ ﺍﳊﺴﻦ ﻭﺍﺑﻦ ﺯﻳﺪ‪ :‬ﺍﻟﺴﺮﻱ ﻋﻴﺴﻰ‪.‬‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﺣﺮﻛﻲ ﺳﺎﻗﻬﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﻓﻴﻬﺎ ﻳﻘﺎﻝ ﺍﻟﻌﺠﻮﺓ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ‬ ‫﴿ ‪‬ﻭ ‪‬ﻫﺰ‪‬ﻱ ِﺇﹶﻟ ‪‬ﻴ ِ‬
‫ﰲ ﺍﻟﺸﺘﺎﺀ ﺃﺷﺪ ﻣﺎ ﻳﻜﻮﻥ ﺑﺮ ‪‬ﺩﺍ‪ ،‬ﺣﻴﺚ ﻟﻴﺲ ﺭﻃﺐ‪ ،‬ﻓﻀﺮﺑﺘﻪ ﻓﺠﻌﻞ ﺍﻟﺮﻃﺐ ﻳﻘﻊ ﺑﲔ‬
‫ﻳﺪﻳﻬﺎ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ‪﴿ :‬ﺗﺴﺎﻗﻂ﴾ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﺧﻔﻴﻔﺔ ﺍﻟﺴﲔ‪ .‬ﻭﻗﺮﺃ ﺣﻔﺺ ﻣﻀﻤﻮﻣﺔ ﺍﻟﺘﺎﺀ‬
‫ﻣﻜﺴﻮﺭﺓ ﺍﻟﻘﺎﻑ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﻣﻔﺘﻮﺣﺔ ﺍﻟﺘﺎﺀ ﻣﺸﺪﺩﺓ ﺍﻟﺴﲔ ﻓﻤﻦ ﻗﺮﺃ ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ ﻭﺍﻟﺘﺨﻔﻴﻒ‬
‫ﻓﻌﻠﻰ ﺃﻥ ﺍﻷﺻﻞ ﺗﺘﺴﺎﻗﻂ‪ ،‬ﻓﺤﺬﻓﺖ ﺍﻟﺘﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﻻﺟﺘﻤﺎﻉ ﺍﻟﺘﺎﺀﻳﻦ ﻭﻛﺬﻟﻚ ﺍﻷﺻﻞ ﰲ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﺑﺎﻟﺘﺸﺪﻳﺪ ﻟﻠﺘﺎﺀﻳﻦ ﻓﺄﺩﻏﻤﺖ ﺍﻟﺘﺎﺀ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﺴﲔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﻀﻢ ﺍﻟﺘﺎﺀ ﻓﻌﻠﻰ‬
‫ﺗﺴﺎﻗﻂ ﺍﻟﻨﺨﻠﺔ ﻋﻠﻴﻚ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺳﺎﻗﻂ ﻣﺴﺎﻗﻄﺔ‪ ،‬ﻭﺍﻷﻭﻝ ﻣﻦ ﺗﺴﺎﻗﻂ ﺗﺴﺎﻗﻄﺎ‪.‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺍﻟﺒﺎﺀ ﰲ ﻗﻮﻟﻪ ﲜﺬﻉ ﺍﻟﻨﺨﻠﺔ ﺯﺍﺋﺪﺓ ﻣﺆﻛﺪﺓ ﻭﻋﻦ ﺍﳌﱪﺩ ﻧﺼﺐ ﺭﻃ‪‬ﺒﺎ ﻋﻠﻰ‬
‫ﺍﳌﻔﻌﻮﻝ ﺑﻪ ﺑﺘﻘﺪﻳﺮ‪ :‬ﻫﺰﻱ ﺭﻃﺒﺎ‪.‬‬
‫ﻭﻋﻦ ﺁﺧﺮﻳﻦ ﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﺇﺫﺍ ﻗﻠﺖ ﺗﺴﺎﻗﻂ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻗﺮﺃ ﺑﻀﻢ‬
‫ﺍﻟﺘﺎﺀ ﻭﺍﻟﺘﺨﻔﻴﻒ ﻓﺮﻃﺐ ﻣﻔﻌﻮﻝ ﺗﺴﺎﻗﻂ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺣﺎﻝ‪ ،‬ﻭﺍﳌﻔﻌﻮﻝ ﻣﻀﻤﺮ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪:‬‬
‫ﺗﺴﺎﻗﻂ ﲦﺮﻫﺎ ﻋﻠﻴﻚ‪ ،‬ﻭﺍﻟﻨﺨﻠﺔ ﺗﺪﻝ ﻋﻠﻰ ﺍﻟﺘﻤﺮ ﻓﺤﺴﻦ ﺣﺬﻓﻪ‪.‬‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٤٠‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺸ ِﺮ ﹶﺃ ‪‬ﺣﺪ‪‬ﺍ ﹶﻓﻘﹸﻮِﻟﻲ ِﺇﻧ‪‬ﻲ ‪‬ﻧ ﹶﺬ ‪‬ﺭﺕ‪‬‬
‫﴿ ﹶﻓ ﹸﻜﻠِﻲ ﻭ‪‬ﺍ ‪‬ﺷ ‪‬ﺮﺑِﻲ ‪‬ﻭ ﹶﻗﺮ‪‬ﻱ ‪‬ﻋ ‪‬ﻴﻨ‪‬ﺎ ﹶﻓِﺈﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺮِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺤ ِﻤﻠﹸﻪ‪ ‬ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ‪‬ﻣ ‪‬ﺮ‪‬ﻳﻢ‪ ‬ﹶﻟ ﹶﻘ ‪‬ﺪ‬
‫ﺖ ِﺑ ِﻪ ﹶﻗ ‪‬ﻮ ‪‬ﻣﻬ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺴﻴ‪‬ﺎ ‪ Ò‬ﹶﻓﹶﺄ‪‬ﺗ ‪‬‬
‫ﺻ ‪‬ﻮﻣ‪‬ﺎ ﹶﻓ ﹶﻠ ‪‬ﻦ ﺃﹸ ﹶﻛ ﱢﻠ ‪‬ﻢ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﺇِﻧ ِ‬
‫ﻟِﻠ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬‬
‫ﺖ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ﹶﻓ ِﺮﻳ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٢٧-٢٦ :‬‬
‫ِﺟ ﹾﺌ ِ‬
‫ﻳﻘﻮﻝ‪ :‬ﻛﻠﻲ ﻣﻦ ﺍﻟﺮﻃﺐ‪ ،‬ﻭﺍﺷﺮﰊ ﻣﻦ ﺍﻟﺴﺮﻱ ﻭﻗﺮﻱ ﻋﻴﻨﺎ‪ ،‬ﺃﻱ‪ :‬ﻃﻴﺒـﻲ ﻧﻔﺴﺎ‪،‬‬
‫ﻭﻣﻌﻨﺎﻩ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻠﻐﺔ ﻗﻮﻻﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻟﺘﱪﺩ ﺑﺮﺩ ﺳﺮﻭﺭ ﲟﺎ ﺗﺮﻯ‪ ،‬ﻭﺍﻵﺧﺮ ﺗﺴﻜﻦ‬
‫ﺳﻜﻮﻥ ﺳﺮﻭﺭ ﺑﺮﺅﻳﺘﻬﺎ ﻣﺎ ﲢﺐ‪.‬‬
‫ﻭﻧﺼﺐ )ﻋﻴﻨﺎ( ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻷﻥ ﺍﻟﻔﻌﻞ ﻛﺎﻥ ﳍﺎ ﻓﺼﲑﺗﻪ ﻟﻠﻤﺮﺃﺓ‪،‬‬
‫ﻣﻌﻨﺎﻩ ﻟﺘﻘﺮﺭ ﻋﻴﻨﻚ‪ ،‬ﻓﺈﺫﺍ ﺣﻮﻝ ﺍﻟﻔﻌﻞ ﻋﻦ ﺻﺎﺣﺒﻪ ﺇﱃ ﻣﺎ ﻗﺒﻠﻪ ﻧﺼﺐ ﺻﺎﺣﺐ ﺍﻟﻔﻌﻞ‬
‫ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ‪.‬‬
‫﴿ﻓﺈﻣﺎ ﺗﺮﻳﻦ﴾‪ ،‬ﺃﻱ‪ :‬ﻓﺈﻥ ﺗﺮﻱ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ -‬ﺍﻟﺬﻳﻦ ﲣﺎﻓﲔ ﺃﻥ ﻳﺘﻬﻤﻮﻙ ‪ -‬ﺃﺣ ‪‬ﺪﺍ‪،‬‬
‫ﻭﻛﺴﺮﺕ ﺍﻟﻴﺎﺀ ﰲ ﺗﺮﻳﻦ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻭﳘﺎ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ ﻭﺍﻟﻴﺎﺀ‪ ،‬ﺍﻟﱵ ﻫﻲ ﻋﻼﻣﺔ ﺍﻟﺘﺄﻧﻴﺚ‪.‬‬
‫﴿ﻭﻧﺬﺭﺕ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﻭﺟﺒﺖ ﻋﻠﻰ ﻧﻔﺴﻲ ﺻﻮ ‪‬ﻣﺎ‪ ،‬ﺃﻱ‪ :‬ﺻﻤ‪‬ﺘﺎ‪ ،‬ﻭﻗﻴﻞ ﻛﺎﻥ ﻣﻦ ﺻﺎﻡ‬
‫ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﱂ ﻳﻜﻠﻢ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﺇﳕﺎ ﺃﻣﺮﻫﺎ ﺑﺎﻟﺼﻤﺖ ﻟﻴﻜﻔﻴﻬﺎ ﺍﻟﻜﻼﻡ ﻭﻟﺪﻫﺎ‪ ،‬ﲟﺎ ﻳﱪﺉ ﺑﻪ ﺳﺎﺣﺘﻬﺎ‪ ،‬ﻓﺄﺗﺖ ﺑﻌﻴﺴﻰ‬
‫ﲢﻤﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﺣﲔ ﻃﻬﺮﺕ ﻣﻦ ﺍﻟﻨﻔﺎﺱ ﻭﺍﻟﻔﺮﻱ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﻳﻔﺮﻱ ﺍﻟﻔﺮﻱ ﺇﺫﺍ‬
‫ﻛﺎﻥ ﻳﻌﻤﻞ ﻋﻤﻼ ﻳﺒﺎﻟﻎ ﻓﻴﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺕ‬
‫ﻚ ‪‬ﺑ ِﻐﻴ‪‬ﺎ ‪ Ò‬ﹶﻓﹶﺄﺷ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺖ ﺃﹸ ‪‬ﻣ ِ‬
‫ﺖ ﻫ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ﹶﺃﺑ‪‬ﻮ ِﻙ ﺍ ‪‬ﻣ ‪‬ﺮﹶﺃ ‪‬ﺳ ‪‬ﻮ ٍﺀ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ‪‬ﻧ ‪‬‬
‫﴿ﻳ‪‬ﺎ ﺃﹸ ‪‬ﺧ ‪‬‬
‫ﺏ‬
‫ﷲ ﺁﺗ‪‬ﺎِﻧ ‪‬ﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬
‫ﺻِﺒﻴ‪‬ﺎ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ِﺇﻧ‪‬ﻲ ‪‬ﻋ ‪‬ﺒﺪ‪ ‬ﺍ ِ‬
‫ﻒ ﻧ‪ ‬ﹶﻜ ﱢﻠﻢ‪ ‬ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ‪‬ﻬ ِﺪ ‪‬‬
‫ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﻗﹶﺎﻟﹸﻮﺍ ﹶﻛ ‪‬ﻴ ‪‬‬
‫ﺖ‬
‫ﻼ ِﺓ ﻭ‪‬ﺍﻟ ‪‬ﺰﻛﹶﺎ ِﺓ ﻣ‪‬ﺎ ‪‬ﺩ ‪‬ﻣ ‪‬‬
‫ﺼﹶ‬‫ﺖ ‪‬ﻭﹶﺃ ‪‬ﻭﺻ‪‬ﺎﻧِﻲ ﺑِﺎﻟ ‪‬‬
‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻠﻨِﻲ ‪‬ﻣﺒ‪‬ﺎ ‪‬ﺭﻛﹰﺎ ﹶﺃ‪‬ﻳ‪‬ﻨﻤ‪‬ﺎ ﻛﹸﻨ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹶﻠﻨِﻲ ‪‬ﻧِﺒﻴ‪‬ﺎ‬
‫ﺠ ‪‬ﻌ ﹾﻠﻨِﻲ ‪‬ﺟﺒ‪‬ﺎﺭ‪‬ﺍ ‪‬ﺷ ِﻘﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٣٢-٢٨ :‬‬
‫‪‬ﺣﻴ‪‬ﺎ ‪ Ò‬ﻭ‪‬ﺑﺮ‪‬ﺍ ِﺑﻮ‪‬ﺍِﻟ ‪‬ﺪﺗِﻲ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬‬
‫ﻳﻘﺎﻝ‪ :‬ﻛﺎﻥ ﳍﺎ ﺃﺥ ﻣﻦ ﺃﺑﻴﻬﺎ ﻳﻘﺎﻝ ﻟﻪ ﻫﺎﺭﻭﻥ‪ ،‬ﻭﻛﺎﻥ ﺃﻣﺜﻞ ﺭﺟﻞ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪،‬‬
‫ﳊﺎ ﰲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻳﻘﺎﻝ ﻟﻪ ﻫﺎﺭﻭﻥ‪ ،‬ﻓﺸﺒﻬﻮﻫﺎ ﺑﻪ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ‬
‫ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ :‬ﺭﺟﻼ ﺻﺎ ﹰ‬
‫‪٢٤١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺷﺒﻴﻬﺔ ﻫﺎﺭﻭﻥ ﰲ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﻋﻦ ﺍﻟﺴﺪﻱ‪ ،‬ﻛﺎﻥ ﻣﻦ ﻭﻟﺪ ﻫﺎﺭﻭﻥ ﺃﺧﻲ ﻣﻮﺳﻰ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﻫﺎﺭﻭﻥ ﺁﺑﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺫﻟﻚ ﻛﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻳﺎ ﺃﺧﺎ ﳘﺪﺍﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﺎﺭﻭﻥ‬
‫ﻫﺬﺍ ﺭﺟﻞ ﻓﺎﺳﻖ ﻣﻌﻠﻦ ﺑﺎﻟﻔﺴﻖ ﻓﻨﺴﺒﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺒﻐﻲ ﺍﻟﻔﺎﺟﺮﺓ ﻭﺍﻟﺘﺎﺀ ﰲ ﺃﺧﺖ ﻟﻴﺴﺖ‬
‫ﺑﺄﺻﻞ‪ ،‬ﻟﻜﻨﻬﺎ ﲟﻨـﺰﻟﺔ ﺃﺻﻠﻲ‪ ،‬ﻷ‪‬ﺎ ﺯﻳﺪﺕ ﻟﻺﳊﺎﻕ؛ ﻷﻥ ﺃﺻﻞ ﺃﺧﻮﺓ ﻋﻠﻰ ﻓﻌﻠﺔ‬
‫ﻓﺤﺬﻓﺖ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﺿﻤﺖ ﺍﳍﻤﺰﺓ‪ ،‬ﻟﺘﺪﻝ ﻋﻠﻰ ﺍﻟﻮﺍﻭ ﺍﶈﺬﻭﻓﺔ‪ ،‬ﻛﻤﺎ ﻛﺴﺮﺕ ﺍﻟﺒﺎﺀ ﰲ ﺑﻨﺖ‪،‬‬
‫ﻟﺘﺪﻝ ﻋﻠﻰ ﺍﻟﻴﺎﺀ ﺍﶈﺬﻭﻓﺔ‪.‬‬
‫ﻭﺃﺻﻞ ﺑﻨﺖ‪ ،‬ﺑﻨﻴﺔ‪ ،‬ﻓﺒﻘﻲ ﺍﻻﺳﻢ ﻋﻠﻰ ﺣﺮﻓﲔ‪ ،‬ﺍﳍﻤﺰﺓ ﻭﺍﳋﺎﺀ‪ ،‬ﻓﺰﻳﺪﺕ ﺍﻟﺘﺎﺀ ﻭﺃﳊﻖ‬
‫ﺑﺒﻨﺎﺀ‪ ،‬ﻭﺍﻟﺘﺼﻐﲑ ﻭﺍﳉﻤﻊ ﻳﺪﻝ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎ؛ ﻷﻧﻚ ﺗﺮﺩﻫﺎ ﺇﱃ ﺃﺻﻠﻬﺎ ﰲ ﺍﻟﺘﺼﻐﲑ ﻭﺍﳉﻤﻊ‪،‬‬
‫ﻓﺘﻘﻮﻝ ﺃﺧﻴﺔ ﻭﺃﺧﻮﺍﺕ‪ ،‬ﻭﺣﺬﻑ ﺍﻟﻮﺍﻭ ﻓﻴﻪ ﻋﻠﻰ ﻏﲑ ﻗﻴﺎﺱ ﻭﻗﻴﻞ‪ :‬ﻟﻜﺜﺮﺓ ﺍﻻﺳﺘﻌﻤﺎﻝ‪،‬‬
‫ﻭﻛﺎﻥ ﺍﻟﻘﻴﺎﺱ ﺃﻥ ﺗﻘﻮﻝ ﰲ ﺍﻟﻮﺍﺣﺪ ﺇﺧﺎﻩ ﻓﺘﻘﻠﺐ ﺍﻟﻮﺍﻭ ﺃﻟﻔﺎ ﻟﺘﺤﺮﻛﻬﺎ ﻭﺍﻧﻔﺘﺎﺡ ﻣﺎ ﻗﺒﻠﻬﺎ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺘﺎﺀ ﰲ ﺑﻨﺖ ﺯﻳﺪﺕ ﻟﻴﻠﺤﻖ ﺍﻻﺳﻢ ﺑﺒﻨﺎﺀ ﺟﺬﻉ؛ ﻷﻥ ﺍﻟﺒﺎﺀ ﻣﻨﻬﺎ ﺣﺬﻓﺖ ﻋﻠﻰ‬
‫ﻏﲑ ﻗﻴﺎﺱ‪ ،‬ﺇﻻ ﺃﻥ ﺑﻨﺘﺎ ﻻ ﺗﺮﺩ ﺍﻟﻴﺎﺀ ﻓﻴﻬﺎ ﰲ ﺍﳉﻤﻊ‪ ،‬ﻭﺗﺮﺩ ﰲ ﺍﻟﺘﺼﻐﲑ‪ ،‬ﺗﻘﻮﻝ ﰲ ﺍﻟﺘﺼﻐﲑ‬
‫ﺑﻨﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﺃﺧﻴﺔ‪ ،‬ﻭﺗﻘﻮﻝ ﰲ ﺍﳉﻤﻊ ﺑﻨﺎﺕ ﻭﻻ ﺗﻘﻞ‪ :‬ﺑﻨﻴﺎﺕ ﻛﻤﺎ ﻗﻠﺖ ﺃﺧﻮﺍﺕ‪.‬‬
‫ﻭﺃﺻﻞ ﺑﻐﻲ ﺑﻐﻮﻱ ﻓﻬﻮ ﻓﻌﻮﻝ‪ ،‬ﻟﻜﻦ ﺃﺩﻏﻤﺖ ﺍﻟﻮﺍﻭ ﰲ ﺍﻟﻴﺎﺀ ﻭﻛﺴﺮﺕ ﺍﻟﻐﲔ‬
‫ﺠﻤﻟﺎﻭﺭ‪‬ﺎ ﺍﻟﻴﺎﺀﻳﻦ‪ ،‬ﻭﻟﺘﺼﺢ ﺍﻟﻴﺎﺀ ﺍﻟﺴﺎﻛﻨﺔ‪ ،‬ﻭﻓﻌﻮﻝ ﻫﺎﻫﻨﺎ ﲟﻌﲎ ﻓﺎﻋﻠﺔ‪ ،‬ﻭﻟﺬﻟﻚ ﺃﺗﻰ ﺑﻐﲑ‬
‫ﻫﺎﺀ‪ ،‬ﻭﻫﻮ ﺻﻔﺔ ﻟﻠﻤﺆﻧﺚ‪ ،‬ﻛﻤﺎ ﺗﺄﰐ ﻓﻌﻮﻝ ﺑﻐﲑ ﻫﺎﺀ ﻟﻠﻤﺆﻧﺚ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻣﻌﲎ ﻣﻔﻌﻮﻝ‪،‬‬
‫ﻛﻘﻮﻟﻪ‪ ﴿ :‬ﹶﻓ ِﻤ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺭﻛﹸﻮ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ﴾)‪.(١‬‬
‫ﻭﻟﻴﺲ ﻗﻮﻟﻪ‪ :‬ﺑﻐ‪‬ﻴﺎ ﰲ ﺍﻷﺻﻞ ﻋﻠﻰ ﻭﺯﻥ ﻓﻌﻴﻞ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻌﻴﻼ ﻟﻠﺰﻣﺘﻪ ﺍﳍﺎﺀ ﰲ‬
‫ﺍﳌﺆﻧﺚ؛ ﻷﻥ ﻓﻌﻴﻼ ﺇﺫﺍ ﻛﺎﻥ ﻟﻠﻤﺆﻧﺚ ﲟﻌﲎ ﻓﺎﻋﻞ ﻟﺰﻣﺘﻪ ﺍﳍﺎﺀ‪ ،‬ﻛﻘﻮﻟﻚ ﺍﻣﺮﺃﺓ ﺭﺣﻴﻤﺔ‬
‫ﻭﻋﻠﻴﻤﺔ‪ ،‬ﲟﻌﲎ ﺭﺍﲪﺔ ﻭﻋﺎﳌﺔ‪ ،‬ﻓﻠﻤﺎ ﺃﺗﻰ ﺑﻐﲑ ﻫﺎﺀ ﻋﻠﻢ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﻭﻟﻴﺲ ﻓﻌﻴﻞ‪.‬‬
‫ﻭﻣﻌﲎ ﺍﻵﻳﺔ ﺃ‪‬ﻢ ﻗﺎﻟﻮﺍ ﳍﺎ‪ :‬ﺃﻫﻞ ﺑﻴﺘﻚ ﺻﺎﳊﻮﻥ ﻭﻗﺪ ﺃﺗﻴﺖ ﺃﻣ ‪‬ﺮﺍ ﻋﻈﻴ ‪‬ﻤﺎ‪.‬‬
‫ﺕ ِﺇﹶﻟ ‪‬ﻴ ِﻪ﴾ ﺃﻱ‪ :‬ﺃﻭﻣﺄﺕ ﺇﱃ ﻋﻴﺴﻰ ﺃﻱ‪ :‬ﻛﻠﻤﻮﻩ‪ ،‬ﻭﺩﻝ ﻋﻠﻰ ﺃ‪‬ﺎ ﺃﺷﺎﺭﺕ‬ ‫﴿ ﹶﻓﹶﺄﺷ‪‬ﺎ ‪‬ﺭ ‪‬‬
‫ﺇﻟﻴﻪ ﰲ ﺍﻟﻜﻼﻡ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﴿ﻗﺎﻟﻮﺍ ﻛﻴﻒ ﻧﻜﻠﻢ ﻣﻦ ﻛﺎﻥ ﰲ ﺍﳌﻬﺪ ﺻﺒﻴﺎ﴾ )ﺻﺒﻴﺎ( ﻧﺼﺐ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻳﺲ‪ :‬ﺁﻳﺔ‪.٧٢‬‬

‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٤٢‬‬
‫ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻭ)ﻛﺎﻥ( ﺯﺍﺋﺪﺓ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﰲ ﺍﳊﺎﻝ ﺍﻻﺳﺘﻘﺮﺍﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ ﻫﻨﺎ ﲟﻌﲎ ﺣﺪﺙ‬
‫ﻭﻭﻗﻊ ﻓﻴﻬﺎ‪ ،‬ﺍﲰﻬﺎ ﻣﻀﻤﺮ‪) ،‬ﻭﺻﺒﻴﺎ( ﺣﺎﻝ ﺃﻳﻀﺎ‪ ،‬ﻭﺍﻟﻌﺎﻣﻞ ﻓﻴﻪ ﻧﻜﻠﻢ‪ ،‬ﻭﻗﻴﻞ ﻛﺎﻥ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﻣﻦ ﻟﻠﺸﺮﻁ ﻭﺍﳉﺰﺍﺀ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﻌﲎ ﻣﻦ ﻳﻜﻦ ﰲ ﺍﳌﻬﺪ ﺻﺒﻴﺎ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﺻﺒﻴﺎ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪.‬‬
‫ﻭﻛﻴﻒ ﻧﻜﻠﻢ ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻣﻦ ﻛﺎﻥ ﻻ ﻳﺴﻤﻊ ﻭﻻ ﻳﻌﻘﻞ ﻓﻜﻴﻒ ﺃﺧﺎﻃﺒﻪ ﻭﺍﳌﻬﺪ‬
‫ﺣﺠﺮ ﺃﻣﻪ‪ .‬ﻭﳌﺎ ﺃﺷﺎﺭﺕ ﺇﻟﻴﻪ ﻏﻀﺒﻮﺍ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻟﺴﺨﺮﻳﺘﻬﺎ ﺑﻨﺎ ﺃﺷﺪ ﻣﻦ ﺯﻧﺎﻫﺎ ﻓﻠﻤﺎ ﲰﻊ‬
‫ﺫﻟﻚ ﺗﺮﻙ ﺍﻟﺮﺿﺎﻉ‪ ،‬ﻭﺃﻗﺒﻞ ﻋﻠﻴﻬﻢ ﺑﻮﺟﻬﻪ ﻭﺍﺗﻜﺄ ﻋﻠﻰ ﻳﺴﺎﺭﻩ‪ ،‬ﻭﺃﺷﺎﺭ ﺑﺴﺒﺎﺑﺘﻪ ﻳﻘﻮﻝ‪:‬‬
‫﴿ﺇﱐ ﻋﺒﺪ ﺍﷲ ﺁﺗﺎﱐ ﺍﻟﻜﺘﺎﺏ﴾‪ ،‬ﺍﻵﻳﺎﺕ‪ ،‬ﻭﺍﳌﺒﺎﺭﻙ ﺍﳌﻌﻠﻢ ﻟﻠﺨﲑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻨﻔﺎﻉ‪ ،‬ﻭﺃﻭﺻﺎﱐ‬
‫ﺃﻱ‪ :‬ﺃﻣﺮﱐ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺃﺩﺍﺀ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺰﻛﺎﺓ ﻫﻲ ﺍﻟﺼﻼﺡ ﻭﺍﻟﺘﻄﻬﲑ ﻣﻦ‬
‫ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻣﺎ ﺩﻣﺖ ﺣ‪‬ﻴﺎ‪.‬‬
‫)ﻣﺎ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻈﺮﻑ‪ ،‬ﺃﻱ ﺣﲔ ﺩﻭﺍﻡ ﺣﻴﺎﰐ‪ .‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﻣﻮﺿﻊ‬
‫ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻭﺣﻴﺎ ﺣﲔ ﻛﻠﻤﺖ‪ .‬ﻭﺍﻟﺘﺎﺀ ﺍﺳﻢ ﺩﻣﺖ‪ ،‬ﻭﺍﳉﺒﺎﺭ ﺍﻟﺬﻱ ﻳﻘﺘﻞ‬
‫ﻋﻠﻰ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻳﻀﺮﺏ ﻋﻠﻰ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﺍﻟﺸﻘﻲ ﺍﶈﺮﻭﻡ‪ ،‬ﻭﺑﺮﺍ ﻋﻄﻒ ﻋﻠﻰ ﻣﺒﺎﺭ ﹶﻛﺎ‪،‬‬
‫ﻭﻣﺒﺎﺭ ﹰﻛﺎ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﳉﻌﻞ‪ ،‬ﻭﻣﻦ ﺧﻔﺾ ﺑﺮﺍ ﻋﻄﻒ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﻋِﻴﺴ‪‬ﻰ ﺍ‪‬ﺑ ‪‬ﻦ‬
‫ﺕ ‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺃﹸ‪‬ﺑ ‪‬ﻌﺚﹸ ‪‬ﺣﻴ‪‬ﺎ ‪ Ò‬ﹶﺫِﻟ ‪‬‬
‫ﺕ ‪‬ﻭ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﹶﺃﻣ‪‬ﻮ ‪‬‬
‫ﻼ ‪‬ﻡ ‪‬ﻋ ﹶﻠ ‪‬ﻲ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻭِﻟ ‪‬ﺪ ‪‬‬
‫ﺴﹶ‬‫﴿ﻭ‪‬ﺍﻟ ‪‬‬
‫ﺨ ﹶﺬ ﻣِﻦ ‪‬ﻭﹶﻟ ٍﺪ ‪‬ﺳ ‪‬ﺒﺤ‪‬ﺎ‪‬ﻧﻪ‪ِ ‬ﺇﺫﹶﺍ‬
‫ﷲ ﺃﹶﻥ ‪‬ﻳ‪‬ﺘ ِ‬
‫ﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ِ‬ ‫‪Ò‬‬ ‫ﺤ ‪‬ﻖ ﺍﱠﻟﺬِﻱ ﻓِﻴ ِﻪ ‪‬ﻳ ‪‬ﻤ‪‬ﺘﺮ‪‬ﻭ ﹶﻥ‬
‫‪‬ﻣ ‪‬ﺮ‪‬ﻳ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ﹶﻝ ﺍﹾﻟ ‪‬‬
‫ﺻﺮ‪‬ﺍﻁﹲ‬
‫ﷲ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ‪‬ﺭ‪‬ﺑﻜﹸ ‪‬ﻢ ﻓﹶﺎ ‪‬ﻋ‪‬ﺒﺪ‪‬ﻭﻩ‪ ‬ﻫﺬﹶﺍ ِ‬
‫ﹶﻗﻀ‪‬ﻰ ﹶﺃ ‪‬ﻣﺮ‪‬ﺍ ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﹶﻟﻪ‪ ‬ﹸﻛ ‪‬ﻦ ﹶﻓ‪‬ﻴﻜﹸﻮ ﹸﻥ ‪ Ò‬ﻭِﺇ ﱠﻥ ﺍ َ‬
‫ﺴ‪‬ﺘﻘِﻴﻢ‪]﴾‬ﺍﻵﻳﺎﺕ‪.[٣٦-٣٣ :‬‬
‫‪‬ﻣ ‪‬‬
‫﴿ﺍﻟﺴﻼﻡ﴾‪ :‬ﻣﺼﺪﺭ ﺳﻠﻤﺖ ﺳﻼﻣﺎ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻋﻤﻮﻡ ﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺴﻼﻣﺔ‪ ،‬ﻭﺍﻟﺴﻼﻡ‬
‫ﲨﻊ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺳﻼﻡ ﻋﻠﻴﻚ‪ ،‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ‪ ،‬ﻭﻓﺎﺋﺪﺓ ﻧﻜﺮ‪‬ﺎ ﻛﻔﺎﺋﺪﺓ ﻣﻌﺮﻓﺘﻬﺎ‬
‫ﺗﻘﻮﻝ‪ :‬ﻟﺒﻴﻚ ﻭﺧﲑ ﺑﲔ ﻳﺪﻳﻚ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻗﻠﺖ‪ :‬ﻭﺍﳋﲑ ﺑﲔ ﻳﺪﻳﻚ‪.‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻛﻠﻤﻬﻢ ‪‬ﺬﺍ ﰒ ﺳﻜﺖ ﺑﻌﺪ ﻓﻠﻢ ﻳﺘﻜﻠﻢ ﺣﱴ ﺑﻠﻎ ﺍﳌﺪﺓ ﺍﻟﱵ ﻳﺘﻜﻠﻢ ‪‬ﺎ‬
‫ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﺫﻟﻚ ﺃﻱ‪ :‬ﺫﻟﻚ ﺍﻟﺬﻱ ﻗﺎﻝ ﺇﱐ ﻋﺒﺪ ﺍﷲ ﺇﱃ ﺁﺧﺮ ﺍﻵﻳﺎﺕ ﺍﻷﺭﺑﻊ ﻋﻴﺴﻰ ﺑﻦ‬
‫‪٢٤٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻣﺮﱘ ﻗﻮﻝ ﺍﳊﻖ‪.‬‬

‫ﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﻋﺎﺻﻢ‪﴿ :‬ﻗﻮﻝ﴾ ﻧﺼﺒﺎ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺮﻓﻊ‪ .‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻨﺼﺐ‬
‫ﻓﻌﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﺍﳌﻌﲎ‪ ،‬ﺃﻗﻮﻝ ﻗﻮﻝ ﺍﳊﻖ‪ ،‬ﻭﺇﻥ ﻧﺼﺒﺖ ﺍﻟﻘﻮﻝ ﻭﻫﻮ ﰲ ﺍﻟﻨﻴﺔ ﻣﻦ ﻧﻌﺖ‬
‫ﻋﻴﺴﻰ ﻛﺎﻥ ﺻﻮﺍ‪‬ﺑﺎ‪ ،‬ﻛﺄﻧﻚ ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﻋﺒﺪ ﺍﷲ ﺃﺧﺎﻩ ﺑﻌﻴﻨﻪ‪ ،‬ﺍﻟﻌﺮﺏ ﺗﻨﺼﺐ ﺍﻻﺳﻢ‬
‫ﺍﳌﻌﺮﻓﺔ ﰲ ﻫﺬﺍ ﻭﺫﻟﻚ ﻭﺃﺧﻮﺍ‪‬ﻤﺎ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﺬﺍ ﻋﺒﺪ ﺍﷲ ﺍﻷﺳﺪ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﺃﺳﺪﺍ‬
‫ﻏﺎﺩﻳﺎ‪ ،‬ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﻔﺮﺍﺀ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺮﻓﻊ ﺃﺿﻤﺮ ﻣﺒﺘﺪﺃ‪ ،‬ﻭﺟﻌﻞ ﺍﳊﻖ ﺧﱪﻩ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﺫﻟﻚ ﻋﻴﺴﻰ ﺑﻦ ﻣﺮﱘ‪،‬‬
‫ﺫﻟﻚ ﻗﻮﻝ ﺍﳊﻖ‪ ،‬ﺃﻱ‪ :‬ﻫﻮ ﻗﻮﻝ ﺍﳊﻖ‪ ،‬ﺃﻭ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻗﻮﻝ ﺍﳊﻖ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻫﻮ ﺍﳌﻀﻤﺮﺓ ﻛﻨﺎﻳﺔ ﻋﻦ ﻋﻴﺴﻰ؛ ﻷﻧﻪ ﺑﻜﻠﻤﺔ ﺍﷲ ﻛﺎﻥ‪ ،‬ﻭﻗﺪ ﲰﺎﻩ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﻛﻠﻤﺔ‪ ،‬ﻛﺄﻧﻪ ﻗﻴﻞ‪ :‬ﻛﻠﻤﺔ ﺍﳊﻖ ﺍﻟﺬﻱ ﻓﻴﻪ ﳝﺘﺮﻭﻥ ﻓﻴﻘﻮﻝ ﻗﺎﺋﻞ‪ :‬ﻫﻮ ﺍﺑﻦ ﺍﷲ ﻭﻳﻘﻮﻝ‬
‫ﺁﺧﺮ‪ :‬ﻫﻮ ﺍﷲ‪ ،‬ﻭﻳﻘﻮﻝ ﺁﺧﺮ‪ :‬ﻫﻮ ﻭﺃﻣﻪ ﺷﺮﻳﻜﺎﻥ‪.‬‬
‫ﻣﺎ ﻛﺎﻥ ﷲ ﺃﻥ ﻳﺘﺨﺬ ﻣﻦ ﻭﻟﺪ‪ ،‬ﻣﻮﺿﻊ )ﺃﻥ( ﺭﻓﻊ‪ ،‬ﻭﻣﻮﺿﻊ )ﻣﻦ ﻭﻟﺪ( ﻧﺼﺐ‬
‫ﺍﳌﻌﲎ‪ :‬ﺃﻥ ﻳﺘﺨﺬ ﻭﻟﺪﺍ‪) ،‬ﻭﻣﻦ( ﻣﺆﻛﺪﺓ ﺗﺪﻝ ﻋﻠﻰ ﻧﻔﻲ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ‪ ،‬ﻓﺈﳕﺎ ﻧﻘﻮﻝ ﻟﻪ‪،‬‬
‫ﺃﻱ‪ :‬ﻟﺬﻟﻚ ﺍﻷﻣﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻧﻘﻮﻝ ﻣﻦ ﺃﺟﻠﻪ‪ :‬ﻛﻦ ﻓﻴﻜﻮﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ‬
‫ﺃﻥ ﳛﺪﺙ ﻻﻣﺮﺃﺓ ﻭﻟ ‪‬ﺪﺍ ﻣﻦ ﻏﲑ ﺯﻭﺝ ﻓﺈﳕﺎ ﻳﻘﻮﻝ‪ :‬ﻛﻦ ﻓﻴﻜﻮﻥ‪ ،‬ﻛﻤﺎ ﻓﻌﻠﻪ ﺑﻌﻴﺴﻰ ﺇﺫ‬
‫ﺧﻠﻘﻪ ﻣﻦ ﻏﲑ ﺃﺏ‪.‬‬
‫﴿ﻭﺇﻥ ﺍﷲ ﺭﰊ ﻭﺭﺑﻜﻢ﴾‪ ،‬ﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﻜﺴﺮﻫﺎ ﻓﻤﻦ ﻓﺘﺤﻬﺎ ﻋﻄﻔﻬﺎ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻣﻦ ﻛﺴﺮﻫﺎ ﺍﺳﺘﺄﻧﻒ ﺍﻟﻜﻼﻡ ‪‬ﺎ‪﴿ ،‬ﻫﺬﺍ‬
‫ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻭﻃﺮﻳﻖ ﻣﺴﺘﻘﻴﻢ ﻗﻴﻢ ﻻ ﻋﻮﺝ ﻟﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪Ò‬‬ ‫ﺸ ِﻬ ِﺪ ‪‬ﻳ ‪‬ﻮ ٍﻡ ‪‬ﻋﻈِﻴ ٍﻢ‬
‫ﺏ ﻣِﻦ ‪‬ﺑ ‪‬ﻴِﻨ ِﻬ ‪‬ﻢ ﹶﻓ ‪‬ﻮ‪‬ﻳﻞﹲ ﱢﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ﻣِﻦ ‪‬ﻣ ‪‬‬
‫ﻒ ﺍ َﻷ ‪‬ﺣﺰ‪‬ﺍ ‪‬‬
‫﴿ﻓﹶﺎ ‪‬ﺧ‪‬ﺘ ﹶﻠ ‪‬‬
‫‪‬ﻭﹶﺃ‪‬ﻧ ِﺬ ‪‬ﺭ ‪‬ﻫ ‪‬ﻢ‬ ‫‪Ò‬‬ ‫ﲔ‬
‫ﻼ ٍﻝ ‪‬ﻣِﺒ ٍ‬
‫ﺿﹶ‬‫ﺼ ‪‬ﺮ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻳ ﹾﺄﺗ‪‬ﻮ‪‬ﻧﻨ‪‬ﺎ ﹶﻟ ِﻜ ِﻦ ﺍﻟﻈﱠﺎِﻟﻤ‪‬ﻮ ﹶﻥ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ﻓِﻲ ‪‬‬
‫ﹶﺃ ‪‬ﺳ ِﻤ ‪‬ﻊ ِﺑ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﺑ ِ‬
‫ﺤﻦ‪ ‬ﻧ ِﺮﺙﹸ‬
‫ِﺇﻧ‪‬ﺎ ‪‬ﻧ ‪‬‬ ‫‪Ò‬‬ ‫ﻀ ‪‬ﻲ ﺍﻷ ‪‬ﻣ ‪‬ﺮ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﻓِﻲ ﹶﻏ ﹾﻔ ﹶﻠ ٍﺔ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﺆ ِﻣﻨ‪‬ﻮ ﹶﻥ‬
‫ﺴ ‪‬ﺮ ِﺓ ِﺇ ﹾﺫ ﻗﹸ ِ‬
‫ﺤ ‪‬‬
‫‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ‪‬‬
‫ﺽ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭِﺇﹶﻟ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻳ ‪‬ﺮ ‪‬ﺟﻌ‪‬ﻮ ﹶﻥ﴾]ﺍﻵﻳﺎﺕ‪.[٤٠-٣٧ :‬‬
‫ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺭﻭﻱ ﺃﻥ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﳌﺎ ﺭﻓﻊ ﻋﻴﺴﻰ ﺍﻧﺘﺨﺒﻮﺍ ﺃﺭﺑﻌﺔ ﻣﻦ ﻓﻘﻬﺎﺋﻬﻢ ﻭﺳﺄﻟﻮﻫﻢ ﻋﻨﻪ‪،‬‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٤٤‬‬
‫ﻓﻘﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺜﺎﱐ‪ :‬ﻫﻮ ﺍﺑﻦ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻫﻮ ﺇﻟﻪ ﻭﺃﻣﻪ ﺇﻟﻪ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻫﻮ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﺗﺎﺑﻊ ﻛﻞ ﻭﺍﺣﺪ ﻋﻠﻰ ﻣﻘﺎﻟﺘﻪ ﻧﺎﺱ‪ ،‬ﻭﺍﻗﺘﺘﻠﻮﺍ ﻓﺄﺻﻴﺐ‬
‫ﺍﳌﺴﻠﻤﻮﻥ‪ ،‬ﻓﻮﻳﻞ ﻟﻠﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻣﻦ ﻣﺸﻬﺪ ﻳﻮﻡ ﻋﻈﻴﻢ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺣﻀﻮﺭﻫﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻳﻌﲏ ﺑﻪ ﻣﺎ ﺷﻬﺪﻭﺍ ﺑﻪ ﰲ ﻋﻴﺴﻰ‪.‬‬
‫﴿ﺃﲰﻊ ‪‬ﻢ ﻭﺃﺑﺼﺮ﴾‪ ،‬ﻋﻦ ﺍﳊﺴﻦ ﻭﻗﺘﺎﺩﺓ‪ ،‬ﻳﻘﻮﻝ ﳌﻦ ﻛﺎﻧﻮﺍ ﺻ ‪‬ﻤﺎ ﻋﻤ‪‬ﻴﺎ ﻋﻦ ﺍﳊﻖ‬
‫ﻓﻤﺎ ﺃﲰﻌﻬﻢ ﻭﺃﺑﺼﺮﻫﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻫﻮ ‪‬ﺪﺩ ﻭﻭﻋﻴﺪ‪ ،‬ﺃﻱ‪ :‬ﺳﻴﺴﻤﻌﻮﻥ ﻣﺎ ﻳﺼﺪﻉ ﻗﻠﻮ‪‬ﻢ ﻭﻳﺮﻭﻥ ﻣﺎ ﻳﻬﻠﻜﻬﻢ‪.‬‬
‫﴿ﻟﻜﻦ ﺍﻟﻈﺎﳌﻮﻥ ﺍﻟﻴﻮﻡ﴾‪ ،‬ﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﺿﻼﻝ ﻣﺒﲔ‪.‬‬
‫ﻭ﴿ﻳﻮﻡ ﺍﳊﺴﺮﺓ﴾ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﺘﺤﺴﺮ ﺍﳌﺴﻲﺀ ﺃﻻ ﺃﺣﺴﻦ‪ ،‬ﻭﺍﶈﺴﻦ ﺃﻻ ﺯﺍﺩ ﻣﻦ‬
‫ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﻗﻀﻲ ﺍﻷﻣﺮ‪ ،‬ﺃﻱ‪ :‬ﻓﺮﻍ ﻣﻨﻪ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﺇﺫﺍ ﻗﻀﻲ ﺍﻷﻣﺮ‪ ،‬ﺃﻱ‪ :‬ﺫﺑﺢ ﺍﳌﻮﺕ‪ ،‬ﻭﻫﻢ ﰲ ﻏﻔﻠﺔ‪ ،‬ﺃﻱ‪ :‬ﻫﻢ ﰲ‬
‫ﺍﻟﺪﻧﻴﺎ ﰲ ﻏﻔﻠﺔ‪ ،‬ﻭﻫﻢ ﻻ ﻳﺼﺪﻗﻮﻥ ﺑﺎﻟﺒﻌﺚ‪.‬‬
‫ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﳏﻜﻤﺔ ﻟﻌﺪﻡ ﺍﻟﺘﻨﺎﰲ‬
‫ﺑﻴﻨﻬﻤﺎ‪﴿ ،‬ﺇﻧﺎ ﳓﻦ ﻧﺮﺙ ﺍﻷﺭﺽ﴾‪ ،‬ﺃﻱ‪ :‬ﳕﻴﺖ ﺃﻫﻼ ﻓﻨﺮﺛﻬﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ ِﻟ ‪‬ﻢ‬
‫ﺻﺪ‪‬ﻳﻘﹰﺎ ‪‬ﻧِﺒﻴ‪‬ﺎ ‪ِ Ò‬ﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ َﻷﺑِﻴ ِﻪ ﻳ‪‬ﺎ ﹶﺃ‪‬ﺑ ِ‬
‫ﺏ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ِ‬
‫﴿ﻭ‪‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺖ ِﺇﻧ‪‬ﻲ ﹶﻗ ‪‬ﺪ ﺟ‪‬ﺎ َﺀﻧِﻲ ِﻣ ‪‬ﻦ‬
‫ﻳ‪‬ﺎ ﹶﺃ‪‬ﺑ ِ‬ ‫‪Ò‬‬ ‫ﻚ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ‬
‫ﺼﺮ‪ ‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻐﻨِﻲ ﻋ‪‬ﻨ ‪‬‬
‫ﺴ ‪‬ﻤﻊ‪ ‬ﻭ ﹶﻻ ﻳ‪ ‬ﺒ ِ‬
‫‪‬ﺗ ‪‬ﻌﺒ‪‬ﺪ‪ ‬ﻣ‪‬ﺎ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹶﻥ ِﺇ ﱠﻥ‬
‫ﺖ ﹶﻻ ‪‬ﺗ ‪‬ﻌﺒ‪ِ ‬ﺪ ﺍﻟ ‪‬‬
‫ﻳ‪‬ﺎ ﹶﺃ‪‬ﺑ ِ‬ ‫‪Ò‬‬ ‫ﺻﺮ‪‬ﺍﻃﹰﺎ ‪‬ﺳ ِﻮﻳ‪‬ﺎ‬
‫ﻚ ﻓﹶﺎ‪‬ﺗِﺒ ‪‬ﻌﻨِﻲ ﹶﺃ ‪‬ﻫ ِﺪ ‪‬ﻙ ِ‬
‫ﺍﹾﻟ ِﻌ ﹾﻠ ِﻢ ﻣ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹾﺄِﺗ ‪‬‬
‫ﻚ ‪‬ﻋﺬﹶﺍﺏ‪ ‬ﻣ ‪‬ﻦ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ‬
‫ﺴ ‪‬‬
‫ﻑ ﺃﹶﻥ ‪‬ﻳ ‪‬ﻤ ‪‬‬ ‫ﺼﻴ‪‬ﺎ ‪ Ò‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﺑ ِ‬
‫ﺖ ِﺇﻧ‪‬ﻲ ﹶﺃﺧ‪‬ﺎ ‪‬‬ ‫ﺸ ‪‬ﻴﻄﹶﺎ ﹶﻥ ﻛﹶﺎ ﹶﻥ ﻟِﻠ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻋ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ِﻥ ‪‬ﻭِﻟﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٤٥-٤١ :‬‬
‫ﹶﻓ‪‬ﺘﻜﹸﻮ ﹶﻥ ﻟِﻠ ‪‬‬
‫ﺃﻱ‪ :‬ﻭﺍﺗﻞ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺃﻧـﺰﻝ ﻋﻠﻴﻚ ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺼﺔ ﺇﺑﺮﺍﻫﻴﻢ‪،‬‬
‫ﻭ)ﺻﺪﻳﻖ( ﺧﱪ ﻛﺎﻥ ﻭ)ﻧﱯ( ﻧﻌﺖ ﻟﺼﺪﻳﻖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺧﱪ ﺑﻌﺪ ﺧﱪ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻗﺪ ﺟﺎﺀﱐ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﺗﺎﱐ ﰲ ﺍﻟﻮﺣﻲ ﻣﺎ ﱂ ﻳﺄﺗﻚ‪ ،‬ﻭﺻﺮﺍﻁ ﺳﻮﻱ‪ :‬ﻃﺮﻳﻖ‬
‫ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻻ ﺗﻌﺒﺪ ﺍﻟﺸﻴﻄﺎﻥ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﺗﻄﻌﻪ ﻓﻴﻤﺎ ﺳﻮﻝ ﻟﻚ ﻣﻦ ﺍﻟﻜﻔﺮ‪.‬‬
‫‪٢٤٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫﴿ﺇﱐ ﺃﺧﺎﻑ ﺃﻥ ﳝﺴﻚ﴾ ﺃﻱ‪ :‬ﺃﻋﻠﻢ ﺃﻥ ﻳﺼﻴﺒﻚ ﺑﺈﻗﺎﻣﺘﻚ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻋﺬﺍﺏ ﻣﻦ‬
‫ﺍﻟﺮﲪﻦ‪﴿ ،‬ﻓﺘﻜﻮﻥ ﻟﻠﺸﻴﻄﺎﻥ ﻭﻟﻴﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻓﺘﻜﻮﻥ ﻣﻮﻛﻮﻻ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻫﻮ ﻻ ﻳﻐﲏ‬
‫ﻋﻨﻚ ﺷﻴﺌﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ ‪‬ﺮﻧِﻲ‬
‫ﻚ ﻭ‪‬ﺍ ‪‬ﻫ ‪‬‬
‫ﺖ ‪‬ﻋ ‪‬ﻦ ﺁِﻟ ‪‬ﻬﺘِﻲ ﻳ‪‬ﺎ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴﻢ‪ ‬ﹶﻟﺌِﻦ ﱠﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﻨ‪‬ﺘ ِﻪ َﻷ ‪‬ﺭﺟ‪ ‬ﻤ‪‬ﻨ ‪‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ﹶﺃﺭ‪‬ﺍ ِﻏﺐ‪ ‬ﹶﺃ‪‬ﻧ ‪‬‬
‫‪‬ﻭﹶﺃ ‪‬ﻋ‪‬ﺘ ِﺰﻟﹸﻜﹸ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﻚ ‪‬ﺭﺑ‪‬ﻲ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ﺑِﻲ ‪‬ﺣ ِﻔﻴ‪‬ﺎ‬
‫ﻚ ‪‬ﺳﹶﺄ ‪‬ﺳ‪‬ﺘ ‪‬ﻐ ِﻔﺮ‪ ‬ﹶﻟ ‪‬‬
‫ﻼﻡ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﺳ ﹶ‬ ‫‪Ò‬‬ ‫‪‬ﻣ ِﻠﻴ‪‬ﺎ‬
‫ﷲ ‪‬ﻭﹶﺃ ‪‬ﺩﻋ‪‬ﻮ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻋﺴ‪‬ﻰ ﹶﺃ ﱠﻻ ﹶﺃﻛﹸﻮ ﹶﻥ ِﺑ ‪‬ﺪﻋ‪‬ﺎ ِﺀ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﺷ ِﻘﻴ‪‬ﺎ ‪ Ò‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﺍ ‪‬ﻋ‪‬ﺘ ‪‬ﺰﹶﻟﻬ‪ ‬ﻢ‬
‫‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍ ِ‬
‫‪‬ﻭ ‪‬ﻭ ‪‬ﻫ ‪‬ﺒﻨ‪‬ﺎ‬ ‫‪Ò‬‬ ‫ﹸﻼ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ‪‬ﻧِﺒﻴ‪‬ﺎ‬
‫ﺏ ‪‬ﻭﻛ ًّ‬
‫ﻕ ‪‬ﻭ‪‬ﻳ ‪‬ﻌﻘﹸﻮ ‪‬‬
‫ﷲ ‪‬ﻭ ‪‬ﻫ ‪‬ﺒﻨ‪‬ﺎ ﹶﻟﻪ‪ِ ‬ﺇ ‪‬ﺳﺤ‪‬ﺎ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻳ ‪‬ﻌ‪‬ﺒﺪ‪‬ﻭ ﹶﻥ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍ ِ‬
‫ﻕ ‪‬ﻋ ِﻠﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٥٠-٤٦ :‬‬
‫ﺻ ‪‬ﺪ ٍ‬
‫ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘﻨ‪‬ﺎ ‪‬ﻭ ‪‬ﺟ ‪‬ﻌ ﹾﻠﻨ‪‬ﺎ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻟﺴ‪‬ﺎ ﹶﻥ ِ‬
‫ﺍﻟﺮﻏﺒﺔ ﻋﻦ ﺍﻟﺸﻲﺀ ﺿﺪ ﺍﻟﺮﻏﺒﺔ ﻓﻴﻪ‪ ،‬ﻭ)ﺭﺍﻏﺐ( ﻣﺒﺘﺪﺃ‪ ،‬ﻭ)ﺃﻧﺖ( ﺭﻓﻊ ﺑﻔﻌﻠﻪ ﻭﻫﻮ ﺍﻟﺮﻏﺒﺔ‪،‬‬
‫ﻭﻳﺴﺪ ﻣﺴﺪ ﺍﳋﱪ‪ ،‬ﻭﺣﺴﻦ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻨﻜﺮﺓ ﻻﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﺃﻟﻒ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻗﺒﻠﻬﺎ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻷﺭﲨﻨﻚ﴾ ﺃﻱ‪ :‬ﻷﺷﺘﻤﻨﻚ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﻳﺮﺟﻢ ﻓﻼﻧﺎ ﺇﺫﺍ ﺷﺘﻤﻪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﲨﺎ‪﴿ ،‬ﻭﺍﻫﺠﺮﱐ﴾ ﺃﻱ‪ :‬ﻓﺎﺭﻗﲏ ﻋﻠﻰ‬ ‫ﻣﻌﻨﺎﻩ‪ ،‬ﻷﺭﲨﻨﻚ ﺑﺎﳊﺠﺎﺭﺓ ﻭﻗﻴﻞ‪ :‬ﻷﻗﺘﻠﻨﻚ ﺭ ‪‬‬
‫ﻣﻬﺎﺟﺮﺓ ﻭﻗﻄﻴﻌﺔ‪﴿ ،‬ﻣﻠ‪‬ﻴﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺩﻫﺮﺍ ﻃﻮﻳﻼ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﺳﻠﻴ ‪‬ﻤﺎ ﻣﻦ ﻋﻘﻮﺑﱵ ﻣﻦ‬
‫ﻗﻮﳍﻢ‪ :‬ﻓﻼﻥ ﻣﻠﻲ ‪‬ﺬﺍ ﺍﻷﻣﺮ ﺇﺫﺍ ﻛﺎﻥ ﻛﺎﻣﻞ ﺍﻷﻣﺮ ﻓﻴﻪ‪ ،‬ﻣﻀﻄﻠﻌﺎ ﺑﻪ‪.‬‬
‫﴿ﺳﻼﻡ ﻋﻠﻴﻚ﴾‪) ،‬ﺳﻼﻡ( ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﺠﻤﻟﺮﻭﺭ ﺧﱪﻩ‪ ،‬ﻭﺣﺴﻦ ﺍﻻﺑﺘﺪﺍﺀ ﺑﻨﻜﺮﺓ‪ ،‬ﻷﻥ‬
‫ﻓﻴﻬﺎ ﻣﻌﲎ ﺍﳌﻨﺼﻮﺏ‪ ،‬ﻭﻓﻴﻬﺎ ﺃﻳﻀﺎ ﻣﻌﲎ ﺍﻟﺘﱪﻱ ﻭﺍﳌﺸﺎﺭﻛﺔ‪ .‬ﻓﻠﻤﺎ ﺃﻓﺎﺩﺕ ﻓﻮﺍﺋﺪ ﺟﺎﺯ‬
‫ﺍﻻﺑﺘﺪﺍﺀ ‪‬ﺎ‪ ،‬ﻭﺍﻷﺻﻞ ﺃﻻ ﻳﺒﺘﺪﺃ ﺑﻨﻜﺮﺓ ﺇﻻ ﺃﻥ ﺗﻔﻴﺪ ﻓﺎﺋﺪﺓ ﻋﻨﺪ ﺍﳌﺨﺎﻃﺐ‪.‬‬
‫﴿ﺳﺄﺳﺘﻐﻔﺮ ﻟﻚ﴾‪ ،‬ﻣﻌﻨﺎﻩ ﺳﺄﺩﻋﻮ ﻟﻚ ﺑﺎﻟﺘﻮﺑﺔ‪ ،‬ﺍﻟﱵ ﺗﻮﺟﺐ ﺍﳌﻐﻔﺮﺓ ﻭﻗﻴﻞ‪:‬‬
‫ﺳﺄﺳﺘﻐﻔﺮ ﻟﻚ ﻋﻠﻰ ﻣﺎ ﻳﺼﺢ ﻣﻦ ﺗﺮﻛﻚ ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ‪﴿ ،‬ﺇﻧﻪ ﻛﺎﻥ ﰊ ﺣﻔﻴﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺑﺎﺭﺍ‬
‫ﻟﻄﻴﻔﺎ ﻋﻮﺩﱐ ﺍﻹﺟﺎﺑﺔ ﺇﺫﺍ ﺩﻋﻮﺗﻪ‪﴿ ،‬ﻭﻣﺎ ﺗﺪﻋﻮﻥ ﻣﻦ ﺩﻭﻥ ﺍﷲ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺗﻌﺒﺪﻭﻥ ﻣﻦ‬
‫ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺑﺪﻋﺎﺀ ﺭﰊ﴾‪ ،‬ﺃﻱ‪ :‬ﺇﻥ ﺩﻋﻮﺗﻪ ﱂ ﺃﺷﻖ ﺑﻪ‪.‬‬
‫﴿ﻓﻠﻤﺎ ﺍﻋﺘﺰﳍﻢ﴾ ﺑﺄﻥ ﺧﺮﺝ ﺇﱃ ﻧﺎﺣﻴﺔ ﺍﻟﺸﺎﻡ‪.‬‬
‫ﻭﻗﻮﻟﻪ ﴿ﻣ‪‬ﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺟﻌﻠﻨﺎﻫﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﺮﲪﺔ‪﴿ ،‬ﻭﺟﻌﻠﻨﺎ ﳍﻢ ﻟﺴﺎﻥ‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٤٦‬‬
‫ﺻﺪﻕ﴾‪ ،‬ﺃﻱ‪ :‬ﺛﻨﺎﺀ ﺣﺴﻨﺎ ﰲ ﻛﻞ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭ﴿ﻋﻠﻴﺎ﴾‪ ،‬ﻋﺎﻟﻴﺎ ﺭﻓﻴﻌﺎ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﻋﻮﺿﻨﺎ ﻣﻦ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﻜﻔﺎﺭ ﺃﻭﻻﺩﺍ ﺃﻧﺒﻴﺎﺀ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭﻧ‪‬ﺎ ‪‬ﺩ‪‬ﻳﻨ‪‬ﺎﻩ‪‬‬ ‫‪Ò‬‬ ‫ﺨ ﹶﻠﺼ‪‬ﺎ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ‪‬ﻧِﺒﻴ‪‬ﺎ‬
‫ﺏ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ‪‬ﻣ ‪‬‬
‫﴿ﻭ‪‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫‪Ò‬‬ ‫ﺠﻴ‪‬ﺎ ‪ Ò‬ﻭ ‪‬ﻭ ‪‬ﻫ ‪‬ﺒﻨ‪‬ﺎ ﹶﻟﻪ‪ ‬ﻣِﻦ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤِﺘﻨ‪‬ﺎ ﹶﺃﺧ‪‬ﺎ ‪‬ﻩ ﻫ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ ‪‬ﻧِﺒﻴ‪‬ﺎ‬
‫ﺐ ﺍﻟﻄﱡﻮ ِﺭ ﺍﻷ‪‬ﻳ ‪‬ﻤ ِﻦ ‪‬ﻭ ﹶﻗ ‪‬ﺮ‪‬ﺑﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻧ ِ‬
‫ﻣِﻦ ﺟ‪‬ﺎِﻧ ِ‬
‫ﻕ ﺍﹾﻟ ‪‬ﻮ ‪‬ﻋ ِﺪ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ‪‬ﻧِﺒﻴ‪‬ﺎ ‪‬ﻭﻛﹶﺎ ﹶﻥ ‪‬ﻳ ﹾﺄﻣ‪‬ﺮ‪‬‬
‫ﺏ ِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹶﻞ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ﺻ‪‬ﺎ ِﺩ ‪‬‬
‫ﻭ‪‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬
‫ﺲ ِﺇ‪‬ﻧﻪ‪‬‬
‫ﺏ ِﺇ ‪‬ﺩﺭِﻳ ‪‬‬
‫ﻭ‪‬ﺍ ﹾﺫ ﹸﻛ ‪‬ﺮ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫‪Ò‬‬ ‫ﺿﻴ‪‬ﺎ‬
‫ﻼ ِﺓ ﻭ‪‬ﺍﻟ ‪‬ﺰﻛﹶﺎ ِﺓ ‪‬ﻭﻛﹶﺎ ﹶﻥ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ِﻪ ‪‬ﻣ ‪‬ﺮ ِ‬
‫ﺼﹶ‬‫ﹶﺃ ‪‬ﻫ ﹶﻠﻪ‪ ‬ﺑِﺎﻟ ‪‬‬
‫ﺻﺪ‪‬ﻳﻘﹰﺎ ‪‬ﻧِﺒﻴ‪‬ﺎ ‪ Ò‬ﻭ ‪‬ﺭ ﹶﻓ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻩ ‪‬ﻣﻜﹶﺎﻧ‪‬ﺎ ‪‬ﻋ ِﻠﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٥٧-٥١ :‬‬
‫ﻛﹶﺎ ﹶﻥ ِ‬
‫ﺃﻱ‪ :‬ﺍﻗﺼﺺ ﻋﻠﻴﻬﻢ ﻗﺼﺔ ﻣﻮﺳﻰ ﺇﻧﻪ ﻛﺎﻥ ﳐﻠﺼﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﺧﻠﺼﻪ ﺍﷲ ﻟﻠﻨﺒﻮﺓ‪،‬‬
‫ﻭ﴿ﳐﻠﺼﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﺧﻠﺺ ﺍﻟﻌﺒﺎﺩﺓ ﷲ‪ ،‬ﻭﻛﺎﻥ ﺭﺳﻮﻻ ﺃﺭﺳﻠﻪ ﺍﷲ ﻧﺒﻴﺎ ﻳﻮﺣﻰ ﺇﻟﻴﻪ‪.‬‬
‫﴿ﻭﻧﺎﺩﻳﻨﺎﻩ﴾ ﺃﻱ‪ :‬ﻛﻠﻤﻨﺎﻩ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻟﻴﺲ ﻟﻠﻄﻮﺭ ﳝﲔ ﻭﻻ ﴰﺎﻝ ﺇﳕﺎ ﻫﻮ ﺍﳉﺎﻧﺐ‬
‫ﺍﻟﺬﻱ ﻳﻠﻲ ﳝﻴﻨﻚ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻋﻦ ﳝﲔ ﺍﻟﻘﺒﻠﺔ ﻭﴰﺎﳍﺎ‪.‬‬
‫﴿ﻭﻗﺮﺑﻨﺎﻩ ﳒﻴﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﻨﺎﺟ‪‬ﻴﺎ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺟﻠﻴﺲ ﻭﳎﺎﻟﺲ‪ ،‬ﻭﻫﻮ ﻧﺼﺐ ﻋﻠﻰ‬
‫ﺍﳊﺎﻝ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﳌﻌﲎ ﺃﻧﻪ ﻗﺮﺑﻪ ﻣﻨﻪ ﺣﱴ ﲰﻊ ﻣﻨﺎﺟﺎﺓ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻛﻼﻣﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﻫﺎﺭﻭﻥ ﺃﻛﱪ ﻣﻦ ﻣﻮﺳﻰ‪ ،‬ﻭﻟﻜﻦ ﻭﻫﺐ ﻟﻪ ﻧﺒﻮﺗﻪ‪ ،‬ﺇﺫ ﺳﺄﻟﻪ ﺫﻟﻚ‪ ،‬ﻗﻮﻟﻪ‪:‬‬
‫﴿ﻭﺍﺫﻛﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ﺇﲰﺎﻋﻴﻞ﴾ ﺍﻵﻳﺔ‪ ،‬ﺻﺎﺩﻕ ﺍﻟﻮﻋﺪ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ ﱂ ﻳﻌﺪ ﺭﺑﻪ ﻋﺪﺓ‬
‫ﺇﻻ ﺃﻧﻔﺬﻫﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﺄﻣﺮ ﺃﻫﻠﻪ ﻳﻘﺎﻝ‪ :‬ﺃﻫﻠﻪ ﲨﻊ ﺃﻣﺘﻪ‪ ،‬ﻣﻦ ﻛﺎﻧﺖ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ﻗﺮﺍﺑﺔ ﺃﻭ ﱂ‬
‫ﺗﻜﻦ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﺃﻧﻪ ﻛﺎﻥ ﻳﺒﺪﺃ ﺑﺄﻫﻠﻪ ﰲ ﺍﳌﻮﻋﻈﺔ ﻟﻴﻌﻤﻞ ﻗﻮﻣﻪ ﺑﻌﻠﻤﻪ‪﴿ ،‬ﻭﻛﺎﻥ ﻋﻨﺪ‬
‫ﺭﺑﻪ ﻣﺮﺿﻴﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻥ ﺍﷲ ﻗﺪ ﺭﺿﻲ ﻋﻤﻠﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﻷﺻﻞ ﻣﺮﺿﻮﺍ ﺑﺎﻟﻮﺍﻭ ﺇﻻ ﺃ‪‬ﺎ‬
‫ﻗﻠﺒﺖ‪ ،‬ﻷ‪‬ﺎ ﻃﺮﻑ ﻭﻗﺒﻠﻬﺎ ﻭﺍﻭ ﺳﺎﻛﻨﺔ ﻭﻟﻴﺴﺖ ﲝﺎﺟﺰ ﺣﺼﲔ‪ ،‬ﻓﻜﺄ‪‬ﺎ ﻣﻔﻌﻞ‪ ،‬ﻭﻣﻔﻌﻞ‬
‫ﻣﻦ ﺫﻭﺍﺕ ﺍﻟﻮﺍﻭ ﻧﻘﻠﺖ ﺇﱃ ﻣﻔﻌﻞ؛ ﻷﻥ ﺍﻟﻮﺍﻭ ﻻ ﺗﻜﻮﻥ ﻃﺮﻓﺎ ﻭﻗﺒﻠﻬﺎ ﻣﺘﺤﺮﻙ ﰲ ﺍﻷﲰﺎﺀ‪،‬‬
‫ﻭﻓﻴﻪ ﻗﻮﻻﻥ ﺁﺧﺮﺍﻥ ﺃﺣﺪﳘﺎ‪ ،‬ﺃﻧﻪ ﳌﺎ ﻛﺎﻥ ﺍﻟﻔﻌﻞ ﻣﻨﻪ ﺭﺿﻴﺖ ﻓﺎﻧﺘﻘﻞ ﻣﻦ ﺍﻟﻮﺍﻭ ﺇﱃ ﺍﻟﻴﺎﺀ‪،‬‬
‫ﺻﺎﺭ ﻣﺮﺿ‪‬ﻴﺎ‪.‬‬
‫ﻭﺍﻵﺧﺮ ﺃﻥ ﺍﻟﻌﺮﺏ ﻣﻦ ﻳﻘﻮﻝ ﰲ ﺗﺜﻨﻴﺔ ﺭﺿﺎ‪ :‬ﺭﺿﻴﺎﻥ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻣﻦ ﻗﻮﻟﻪ ﺇﻻ ﻣﺮﺿﻲ‪.‬‬
‫‪٢٤٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫﴿ﻭﺍﺫﻛﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ﺇﺩﺭﻳﺲ﴾‪ ،‬ﺍﻵﻳﺔ‪﴿ ،‬ﻭﺭﻓﻌﻨﺎﻩ ﻣﻜﺎﻧﺎ ﻋﻠﻴﺎ﴾‪ ،‬ﰲ ﺣﺪﻳﺚ‬

‫ﻣﺮﻓﻮﻉ ﺃﻧﻪ ﺭﻓﻊ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺴﺎﺩﺳﺔ‪ ،‬ﻭﻋﻦ‬
‫ﺍﳊﺴﻦ‪ ،‬ﺍﳉﻨﺔ ﻻ ﺷﻲﺀ ﺃﻋﻠﻰ ﻣﻦ ﺍﳉﻨﺔ‪.‬‬
‫ﻭﺣﻜﻰ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺃﻧﻪ ﺳﺄﻝ ﻣﻠﻚ ﺍﳌﻮﺕ ﺃﻥ ﻳﺮﻳﻪ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺎﺳﺘﺄﺫﻥ ﺭﺑﻪ ﻓﺄﺭﺍﻩ ﺇﻳﺎﻫﺎ‪ ،‬ﰒ‬
‫ﺃﺳﺘﺄﺫﻧﻪ ﰲ ﺍﳉﻨﺔ ﻓﺄﺭﺍﻩ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﺪﺧﻠﻬﺎ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻣﻠﻚ ﺍﳌﻮﺕ‪ :‬ﺍﺧﺮﺝ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻭﺍﷲ ﻻ‬
‫ﺃﺧﺮﺝ ﻣﻨﻬﺎ ﺃﺑﺪﺍ‪ ،‬ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺑﺈﺫﱐ ﺩﺧﻠﻬﺎ ﻓﺪﻋﻪ‪.‬‬
‫ﻭﰲ ﺑﻌﺾ ﺍﻟﺘﻔﺎﺳﲑ ﺃﻥ ﻣﻠﻜﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﺳﺘﺄﺫﻥ ﺭﺑﻪ ﰲ ﺃﻥ ﻳﻠﻘﺎﻩ‪ ،‬ﻓﺄﺫﻥ ﻟﻪ‬
‫ﻓﻠﻘﻴﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺇﺩﺭﻳﺲ‪ :‬ﻭﺩﺩﺕ ﺃﻥ ﺃﻋﻠﻢ ﻣﱴ ﺃﺟﻠﻲ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﺃﻋﻠﻢ ﺫﻟﻚ ﻭﻟﻜﻦ ﺇﻥ‬
‫ﺷﺌﺖ ﺻﻌﺪﺕ ﺑﻚ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﻓﺴﺄﻟﺖ ﻣﻠﻚ ﺍﳌﻮﺕ ﻓﻔﻌﻞ‪ ،‬ﻓﺴﺄﻟﻪ ﻓﻘﺎﻝ‪ :‬ﱂ ﻳﺒﻖ ﺇﻻ‬
‫ﺳﺖ ﺳﺎﻋﺎﺕ‪ ،‬ﻭﺃﻣﺮﺕ ﺃﻥ ﺃﻗﺒﻀﻪ ﻫﺎﻫﻨﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﲔ ﻣِﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳ ِﺔ ﺁ ‪‬ﺩ ‪‬ﻡ ‪‬ﻭ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻊ‬
‫ﷲ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬِﻢ ‪‬ﻣ ‪‬ﻦ ﺍﻟ‪‬ﻨِﺒ‪‬ﻴ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﺃ‪‬ﻧ ‪‬ﻌ ‪‬ﻢ ﺍ ُ‬
‫﴿ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺕ‬
‫ﺡ ‪‬ﻭﻣِﻦ ﹸﺫ ‪‬ﺭ‪‬ﻳ ِﺔ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭ ِﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﻫ ‪‬ﺪ‪‬ﻳﻨ‪‬ﺎ ﻭ‪‬ﺍ ‪‬ﺟ‪‬ﺘ‪‬ﺒ ‪‬ﻴﻨ‪‬ﺎ ِﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﺘﻠﹶﻰ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺁﻳ‪‬ﺎ ‪‬‬
‫ﻧ‪‬ﻮ ٍ‬
‫ﻼ ﹶﺓ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒﻌ‪‬ﻮﺍ‬
‫ﺼﹶ‬‫ﻒ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ِﻫ ‪‬ﻢ ‪‬ﺧ ﹾﻠﻒ‪ ‬ﹶﺃﺿ‪‬ﺎﻋ‪‬ﻮﺍ ﺍﻟ ‪‬‬
‫ﺨ ﹶﻠ ‪‬‬
‫ﹶﻓ ‪‬‬ ‫‪Ò‬‬ ‫ﺠﺪ‪‬ﺍ ‪‬ﻭ‪‬ﺑ ِﻜﻴ‪‬ﺎ‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﺧﺮ‪‬ﻭﺍ ‪‬ﺳ ‪‬‬
‫ﻚ ‪‬ﻳ ‪‬ﺪ ‪‬ﺧﻠﹸﻮ ﹶﻥ‬
‫ﺏ ﻭ‪‬ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫ﻑ ‪‬ﻳ ﹾﻠ ﹶﻘ ‪‬ﻮ ﹶﻥ ﹶﻏﻴ‪‬ﺎ ‪ِ Ò‬ﺇ ﱠﻻ ﻣ‪‬ﻦ ﺗ‪‬ﺎ ‪‬‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ﺕ ﹶﻓ ‪‬‬
‫ﺸ ‪‬ﻬﻮ‪‬ﺍ ِ‬
‫ﺍﻟ ‪‬‬
‫ﺐ ِﺇ‪‬ﻧﻪ‪ ‬ﻛﹶﺎ ﹶﻥ‬
‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ ﺍﱠﻟﺘِﻲ ‪‬ﻭ ‪‬ﻋ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪ِ ‬ﻋﺒ‪‬ﺎ ‪‬ﺩﻩ‪ ‬ﺑِﺎﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬
‫ﺠ‪‬ﻨ ﹶﺔ ‪‬ﻭ ﹶﻻ ﻳ‪ ‬ﹾﻈ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ‪‬ﺟﻨ‪‬ﺎ ِ‬
‫ﺍﹾﻟ ‪‬‬
‫ﻼﻣ‪‬ﺎ ‪‬ﻭﹶﻟﻬ‪ ‬ﻢ ِﺭ ‪‬ﺯﻗﹸﻬ‪ ‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﺑ‪ ‬ﹾﻜ ‪‬ﺮ ﹰﺓ‬
‫ﺴ ‪‬ﻤﻌ‪‬ﻮ ﹶﻥ ﻓِﻴﻬ‪‬ﺎ ﹶﻟ ‪‬ﻐﻮ‪‬ﺍ ِﺇ ﱠﻻ ‪‬ﺳ ﹶ‬
‫ﹶﻻ ‪‬ﻳ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻭ ‪‬ﻋﺪ‪‬ﻩ‪ ‬ﻣ ﹾﺄِﺗﻴ‪‬ﺎ‬
‫ﺸﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٦٢-٥٨ :‬‬
‫‪‬ﻭ ‪‬ﻋ ِ‬
‫ﺃﻱ ﻫﺆﻻﺀ ﺍﳌﺬﻛﻮﺭﻭﻥ ﺍﻟﺬﻳﻦ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﻢ‪ .‬ﻳﻘﺎﻝ‪ :‬ﱂ ﻳﻔﺮﻕ ﺫﻛﺮ ﻧﺴﺒﻬﻢ‬
‫ﻭﻛﻠﻬﻢ ﻵﺩﻡ؟ ﻓﻴﻘﺎﻝ ﻟﻠﺒﻴﺎﻥ ﻋﻦ ﻣﺮﺍﺗﺒﻬﻢ ﰲ ﺷﺮﻑ ﺍﻟﻨﺴﺐ‪ ،‬ﻭﻛﺎﻥ ﻹﺩﺭﻳﺲ ﺷﺮﻑ‬
‫ﺍﻟﻘﺮﺏ ﻣﻦ ﺁﺩﻡ؛ ﻷﻧﻪ ﺟﺪ ﻧﻮﺡ‪ ،‬ﻭﻛﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺫﺭﻳﺔ ﻣﻦ ﲪﻞ ﻣﻊ ﻧﻮﺡ‪ ،‬ﻷﻧﻪ ﻣﻦ‬
‫ﻭﻟﺪ ﺳﺎﻡ ﺑﻦ ﻧﻮﺡ‪ ،‬ﻭﻛﺎﻥ ﺇﲰﺎﻋﻴﻞ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻣﻦ ﺫﺭﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻓﻠﻤﺎ ﺗﺒﺎﻋﺪﻭﺍ‬
‫ﻣﻦ ﺁﺩﻡ ﺣﺼﻞ ﳍﻢ ﺷﺮﻑ ﺇﺑﺮﺍﻫﻴﻢ‪.‬‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٤٨‬‬
‫ﻭﻛﺎﻥ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻭﺯﻛﺮﻳﺎ ﻭﳛﲕ ﻭﻋﻴﺴﻰ ﻣﻦ ﺫﺭﻳﺔ ﺇﺳﺮﺍﺋﻴﻞ؛ ﻷﻥ ﻣﺮﱘ ﻣﻦ‬
‫ﺫﺭﻳﺘﻪ‪.‬‬
‫﴿ﺧﺮﻭﺍ ﺳﺠﺪﺍ ﻭﺑﻜﻴﺎ﴾‪) ،‬ﺳﺠﺪﺍ( ﺣﺎﻝ ﻣﻘﺪﺭﺓ‪ ،‬ﺍﳌﻌﲎ ﺧﺮﻭﺍ ﻣﻘﺪﺭﻳﻦ ﺍﻟﺴﺠﻮﺩ؛‬
‫ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﺎﻝ ﺧﺮﻭﺭﻩ ﻻ ﻳﻜﻮﻥ ﺳﺎﺟﺪﺍ‪ ،‬ﻭ)ﺑﻜﻴﺎ( ﻋﻄﻒ ﻋﻠﻰ ﺳﺠﺪﺍ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫ﺑﻜﻴﺎ ﲨﻊ ﺑﺎﻙ‪ ،‬ﻭﻗﻴﻞ‪) :‬ﺑﻜﻴﺎ( ﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﻟﻴﺲ ﲜﻤﻊ ﺑﺎﻙ ﺗﻘﺪﻳﺮﻩ‪ ،‬ﺧﺮﻭﺍ‬
‫ﺳﺠﺪﺍ‪ ،‬ﻭﺑﻜﻮﺍ ﺑﻜﻴﺎ‪ ،‬ﻭﺃﺻﻠﻪ ﰲ ﺍﻟﻮﺟﻬﲔ‪ :‬ﻳﻜﻮﻧﺎ ﻋﻠﻰ ﻓﻌﻮﻝ‪ ،‬ﰒ ﺃﺩﻏﻤﺖ ﺍﻟﻮﺍﻭ ﰲ ﺍﻟﻴﺎﺀ‬
‫ﻭﻛﺴﺮ ﻣﺎ ﻗﺒﻠﻬﺎ؛ ﻟﻴﺼﺢ ﺳﻜﻮﻥ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻷﻧﻪ ﺃﺧﻒ‪ ،‬ﻭﻗﺪ ﻛﺴﺮ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻘﺮﺍﺀ ﺍﻟﺒﺎﺀ‬
‫ﻟﻴﺘﺒﻊ ﺍﻟﻜﺴﺮ ﺍﻟﻜﺴﺮ‪ ،‬ﻭﻟﻴﻜﻮﻥ ﺃﺧﻒ ﰲ ﻋﻤﻞ ﺍﻟﻠﺴﺎﻥ‪.‬‬
‫﴿ﻓﺨﻠﻒ ﻣﻦ ﺑﻌﺪﻫﻢ ﺧﻠﻒ﴾‪ ،‬ﺃﻱ‪ :‬ﻓﺠﺎﺀ ﺑﻌﺪﻫﻢ ﻗﻮﻡ‪ ،‬ﻭﺍﻷﻏﻠﺐ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ‬
‫ﺧﻠﻒ ﺳﻮﺀ ﺑﺴﻜﻮﻥ ﺍﻟﻼﻡ ﻭﺧﻠﻒ ﺻﺎﱀ ﺑﻔﺘﺤﻬﺎ‪ ،‬ﻭﳚﻮﺯ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻣﻜﺎﻥ‬
‫ﺍﻵﺧﺮ‪﴿ ،‬ﺃﺿﺎﻋﻮﺍ ﺍﻟﺼﻼﺓ﴾‪ ،‬ﺃﻱ‪ :‬ﺗﺮﻛﻮﻫﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺗﺄﺧﲑﻫﺎ ﻋﻦ ﻭﻗﺘﻬﺎ‪ ،‬ﻭﺍﻷﻭﻝ ﺃﺷﺒﻪ‪،‬‬
‫ﻟﻘﻮﻟﻪ‪﴿ :‬ﺇﻻ ﻣﻦ ﺗﺎﺏ ﻭﺁﻣﻦ﴾‪ ،‬ﻓﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻳﻌﲏ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫﴿ﻭﺍﺗﺒﻌﻮﺍ ﺍﻟﺸﻬﻮﺍﺕ﴾ ﺃﻱ‪ :‬ﻗﺪﻣﻮﺍ ﺷﻬﻮﺍ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺴﻮﻑ‬
‫ﻳﻠﻘﻮﻥ ﻏﻴﺎ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﻫﻮ ﻭﺍﺩ ﰲ ﺟﻬﻨﻢ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺯﻳﺪ‪ ،‬ﺍﻟﻐﻲ‪ :‬ﺍﻟﺸﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪:‬‬
‫ﺃﻱ‪ :‬ﻳﻠﻘﻮﻥ ﳎﺎﺯﺍﺓ ﺍﻟﻐﻲ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪﴿ :‬ﻳ ﹾﻠ ‪‬ﻖ ﹶﺃﺛﹶﺎﻣ‪‬ﺎ﴾)‪ .(١‬ﺃﻱ‪ :‬ﳎﺎﺯﺍﺓ ﺍﻵﺛﺎﻡ‪.‬‬
‫ﻭ)ﻣﻦ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﺃﻱ‪ :‬ﻓﺴﻮﻑ ﻳﻠﻘﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺇﻻ ﺍﻟﺘﺎﺋﺒﲔ‪ ،‬ﻭﺟﺎﺋﺰ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻏﲑ ﺍﻷﻭﻝ‪ ،‬ﺍﳌﻌﲎ ﻟﻜﻦ ﻣﻦ ﺗﺎﺏ‪.‬‬
‫ﻭ)ﺟﻨﺎﺕ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺒﺪﻝ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺑﺎﻟﻐﻴﺐ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﻋﻠﻤﻬﻢ‬
‫ﻋﻠﻤﻬﺎ ﻭﻫﻲ ﻏﺎﺋﺒﺔ ﻋﻨﻬﻢ‪.‬‬
‫)ﻭﻣﺄﺗﻴﺎ( ﺃﻱ‪ :‬ﺁﺗﻴﺎ‪ ،‬ﻣﻔﻌﻮﻝ ﰲ ﻣﻌﲎ ﻓﺎﻋﻞ‪ ،‬ﻭﻗﻴﻞ ﻫﻮ ﻣﻔﻌﻮﻝ ﻣﻦ ﺍﻹﺗﻴﺎﻥ؛ ﻷﻥ‬
‫ﻛﻞ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻚ ﻓﻘﺪ ﻭﺻﻠﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﻞ ﻣﺎ ﺃﺗﺎﻙ ﻓﻘﺪ ﺃﺗﻴﺘﻪ‪ ،‬ﻭﺍﻟﻠﻐﻮ ﻣﺎ ﻳﻠﻐﻰ ﻣﻦ‬
‫ﺍﻟﻜﻼﻡ‪.‬‬
‫ﻭ)ﺳﻼﻣﺎ( ﻧﺼﺐ ﻋﻠﻰ ﺍﻻﺳﺘﺜﻨﺎﺀ ﺍﳌﻨﻘﻄﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺑﺪﻝ ﻣﻦ ﻟﻐﻮ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‪ :‬ﺁﻳﺔ‪.٦٨‬‬

‫‪٢٤٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫﴿ﺑﻜﺮﺓ ﻭﻋﺸﻴﺎ﴾‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﻟﻴﺲ ﺑﻜﺮﺓ ﻭﻻ ﻋﺸﻲ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﺆﺗﻮﻥ ﺑﺎﻟﺮﺯﻕ ﻋﻠﻰ‬
‫ﻣﻘﺎﺩﻳﺮ ﺍﻟﻐﺪ ﻭﺍﻟﻌﺸﻲ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﻗﻴﻞ‪ :‬ﳍﻢ ﺭﺯﻗﻬﻢ ﰲ ﻛﻞ ﺳﺎﻋﺔ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﺘ‪‬ﻨـﺰ ﹸﻝ ِﺇ ﱠﻻ ِﺑﹶﺄ ‪‬ﻣ ِﺮ‬ ‫‪Ò‬‬ ‫ﺠ‪‬ﻨﺔﹸ ﺍﱠﻟﺘِﻲ ﻧ‪‬ﻮ ِﺭﺙﹸ ِﻣ ‪‬ﻦ ِﻋﺒ‪‬ﺎ ِﺩﻧ‪‬ﺎ ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ‪‬ﺗ ِﻘﻴ‪‬ﺎ‬
‫ﻚ ﺍﹾﻟ ‪‬‬
‫﴿ِﺗ ﹾﻠ ‪‬‬
‫ﺏ‬
‫‪‬ﺭ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﻴ‪‬ﺎ‬
‫ﻚ ‪‬ﻧ ِ‬
‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﹶﻟﻪ‪ ‬ﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻳﺪِﻳﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹾﻠ ﹶﻔﻨ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺫِﻟ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺻ ﹶﻄِﺒ ‪‬ﺮ ِﻟ ِﻌﺒ‪‬ﺎ ‪‬ﺩِﺗ ِﻪ ‪‬ﻫ ﹾﻞ ‪‬ﺗ ‪‬ﻌ ﹶﻠ ‪‬ﻢ ﹶﻟﻪ‪‬‬
‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ﻓﹶﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪ ‪‬ﻩ ﻭ‪‬ﺍ ‪‬‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫ﺍﻟ ‪‬‬
‫‪‬ﺳ ِﻤﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٦٥-٦٣ :‬‬
‫ﻗﻴﻞ‪﴿ :‬ﻧﻮﺭﺙ﴾‪ ،‬ﻷﻧﻪ ﺑﺎﳌﲑﺍﺙ ﻣﻦ ﺟﻬﺔ ﺃﻧﻪ ﲤﻠﻴﻚ ﳊﺎﻝ ﺍﺳﺘﺆﻧﻔﺖ ﻏﲑ ﺣﺎﻝ ﻗﺪ‬
‫ﺍﻧﻘﻀﺖ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻳﻨﻘﻀﻲ ﺣﺎﻝ ﺍﳌﻴﺖ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻭﺭﺛﻬﻢ ﻣﻦ ﺍﳉﻨﺔ‬
‫ﺍﳌﺴﺎﻛﻦ ﺍﻟﱵ ﻛﺎﻧﺖ ﻷﻫﻞ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺃﻃﺎﻋﻮﺍ‪ ،‬ﻭﻣﺎ ﻧﺘﻨـﺰﻝ ﺇﻻ ﺑﺄﻣﺮ ﺭﺑﻚ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺇﻥ‬
‫ﺍﻟﻨﱯ ‪ ‬ﺍﺳﺘﺒﻄﺄ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﳝﻨﻌﻚ ﺃﻥ ﺗﺰﻭﺭﻧﺎ ﺃﻛﺜﺮ‪ ،‬ﻓﺄﺗﺎﻩ ﻫﺬﺍ‬
‫ﺍﳉﻮﺍﺏ‪.‬‬
‫ﻟﻪ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﺧﻠﻔﻨﺎ ﻣﻦ ﺃﻣﺮ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﺎ ﺑﲔ ﺫﻟﻚ ﻣﺎ ﺑﲔ‬
‫ﺍﻟﻨﻔﺨﺘﲔ ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻟﻔﺮﺍﺀ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﺃﻣﺮ ﺍﻵﺧﺮﺓ ﻭﺍﻟﺜﻮﺍﺏ‪ ،‬ﻭﻣﺎ‬
‫ﺧﻠﻔﻨﺎ ﲨﻴﻊ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻣﺎ ﺑﲔ ﺫﻟﻚ ﻣﺎ ﻳﻜﻮﻥ ﻣﻨﺎ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺇﱃ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺃﻋﻤﺎﺭﻧﺎ‪ ،‬ﻭﻣﺎ ﺧﻠﻔﻨﺎ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﺃﺟﺎﻟﻨﺎ‪ ،‬ﻭﻣﺎ‬
‫ﺑﲔ ﺫﻟﻚ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﻣﻦ ﺍﳊﺎﻝ ﺍﻟﱵ ﳓﻦ ﻋﻠﻴﻬﺎ‪.‬‬
‫﴿ﻭﻣﺎ ﻛﺎﻥ ﺭﺑﻚ ﻧﺴﻴﺎ﴾ ﺃﻱ‪ :‬ﻗﺪ ﻋﻠﻢ ﺍﷲ ﻣﺎ ﻛﺎﻥ ﻭﻣﺎ ﻳﻜﻮﻥ ﻭﻣﺎ ﻫﻮ ﻛﺎﺋﻦ ﻻ‬
‫ﻳﻨﺴﻰ ﻣﻨﻪ ﺷﻴﺌﺎ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﻧﺴﻴﻚ ﺭﺑﻚ ﻭﺇﻥ ﺗﺄﺧﺮ ﻋﻨﻚ ﺍﻟﻮﺣﻲ‪.‬‬
‫﴿ﻫﻞ ﺗﻌﻠﻢ ﻟﻪ ﲰﻴﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﺜﻼ ﻭﺷﺒﻴﻬﺎ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻻ ﻳﺴﻤﻰ ﺃﺣﺪ‬
‫ﺍﻟﺮﲪﻦ ﻏﲑﻩ‪.‬‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٥٠‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻑ ﺃﹸ ‪‬ﺧ ‪‬ﺮﺝ‪ ‬ﺣﻴ‪‬ﺎ ‪ Ò‬ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ﹾﺬﻛﹸﺮ‪ ‬ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ﹶﺃﻧ‪‬ﺎ‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ﺖ ﹶﻟ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍ ِﻹ‪‬ﻧﺴ‪‬ﺎ ﹸﻥ ﹶﺃِﺋﺬﹶﺍ ﻣ‪‬ﺎ ِﻣ ‪‬‬
‫ﻀ ‪‬ﺮ‪‬ﻧﻬ‪ ‬ﻢ‬
‫ﺤ ِ‬
‫ﲔ ﹸﺛ ‪‬ﻢ ﹶﻟﻨ‪ ‬‬
‫ﺸﻴ‪‬ﺎ ِﻃ ‪‬‬
‫ﺤﺸ‪ ‬ﺮ‪‬ﻧﻬ‪ ‬ﻢ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻚ ﹶﻟ‪‬ﻨ ‪‬‬
‫ﹶﻓ ‪‬ﻮ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ‪‬ﻩ ﻣِﻦ ﹶﻗ ‪‬ﺒ ﹸﻞ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳﻚ‪ ‬ﺷ ‪‬ﻴﺌﹰﺎ‬
‫‪Ò‬‬ ‫‪‬ﺣ ‪‬ﻮ ﹶﻝ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ِﺟِﺜﻴ‪‬ﺎ ‪ Ò‬ﹸﺛ ‪‬ﻢ ﹶﻟﻨ‪‬ﻨـﺰ ‪‬ﻋ ‪‬ﻦ ﻣِﻦ ﹸﻛ ﱢﻞ ﺷِﻴ ‪‬ﻌ ٍﺔ ﹶﺃ‪‬ﻳ ‪‬ﻬ ‪‬ﻢ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻋﻠﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ِﻋِﺘﻴ‪‬ﺎ‬
‫ﻚ‬
‫ﺻ ِﻠﻴ‪‬ﺎ ‪ Ò‬ﻭﺇِﻥ ﻣِﻨ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻻ ﻭ‪‬ﺍ ِﺭ ‪‬ﺩﻫ‪‬ﺎ ﻛﹶﺎ ﹶﻥ ‪‬ﻋﻠﹶﻰ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺤﻦ‪ ‬ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪ ‬ﺑِﺎﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﻭﹶﻟﻰ ِﺑﻬ‪‬ﺎ ِ‬
‫ﹸﺛ ‪‬ﻢ ﹶﻟ‪‬ﻨ ‪‬‬
‫ﲔ ﻓِﻴﻬ‪‬ﺎ ِﺟِﺜﻴ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٧٢-٦٦:‬‬
‫ﻀﻴ‪‬ﺎ ‪ Ò‬ﹸﺛ ‪‬ﻢ ‪‬ﻧ‪‬ﻨﺠ‪‬ﻲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ‪‬ﺗ ﹶﻘﻮ‪‬ﺍ ‪‬ﻭ‪‬ﻧ ﹶﺬﺭ‪ ‬ﺍﻟﻈﱠﺎِﻟ ِﻤ ‪‬‬
‫‪‬ﺣ ‪‬ﺘﻤ‪‬ﺎ ‪‬ﻣ ﹾﻘ ِ‬
‫﴿ﻭﻳﻘﻮﻝ ﺍﻹﻧﺴﺎﻥ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻜﺎﻓﺮ ﺍﻟﺬﻱ ﻻ ﻳﺆﻣﻦ ﺑﺎﻟﺒﻌﺚ‪ ،‬ﻗﻴﻞ‪ :‬ﻧـﺰﻟﺖ ﰲ‬
‫ﺍﻟﻌﺎﺹ ﺑﻦ ﻭﺍﺋﻞ ﻭﻗﻴﻞ‪ :‬ﰲ ﺃﰊ ﺑﻦ ﺧﻠﻒ‪ .‬ﹶﺃِﺋﺬﹶﺍ ﻣﺎ ﻣﺖ ﻟﺴﻮﻑ ﺃﺧﺮﺝ ﺣﻴﺎ‪ ،‬ﻳﻘﻮﻝ ﺃﺃﺣﻴﺎ‬
‫ﺑﻌﺪ ﻣﻮﺕ؟ ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺍﻟﻼﻡ ﻟﻴﺴﺖ ﺑﻼﻡ ﺗﺄﻛﻴﺪ؛ ﻷﻥ ﻗﺎﺋﻞ ﻫﺬﺍ ﺇﳕﺎ ﻗﺎﻟﻪ ﻋﻠﻰ ﺟﻬﺔ‬
‫ﺍﻹﻧﻜﺎﺭ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻼﻡ ﺣﻜﺎﻳﺔ‪ ،‬ﻛﺄﻧﻪ ﻗﻴﻞ ﻟﻪ‪ :‬ﻟﺴﻮﻑ ﲣﺮﺝ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻰ ﺟﻬﺔ ﺍﻹﻧﻜﺎﺭ‬
‫ﻭﺍﻟﺘﻌﺠﺐ ﺣﻜﺎﻳﺔ ﻟﺬﻟﻚ ﺍﻟﻠﻔﻆ‪ :‬ﻟﺴﻮﻑ ﺃﺧﺮﺝ ﺣﻴﺎ!؟‬
‫﴿ﺃﻭ ﻻ ﻳﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ﴾ ﺍﻵﻳﺔ‪ ،‬ﻳﻘﻮﻝ ﻛﻤﺎ ﺧﻠﻘﻨﺎﻩ ﺃﻭﻻ ﳓﻴﻴﻪ ﺑﻌﺪ ﺍﳌﻮﺕ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﻋﺎﺻﻢ ﺃﻭﻻ ﻳﺬﻛﺮ ﺑﺈﺳﻜﺎﻥ ﺍﻟﺬﺍﻝ ﻭﲣﻔﻴﻒ ﺍﻟﻜﺎﻑ‪،‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﺬﺍﻝ ﻭﺍﻟﻜﺎﻑ ﻭﺗﺸﺪﻳﺪﳘﺎ‪.‬‬
‫ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻻﺧﺘﻴﺎﺭ ﺍﻟﺘﺸﺪﻳﺪ؛ ﻷ‪‬ﺎ ﰲ ﻗﺮﺍﺀﺓ ﺃﰊ‪﴿ ،‬ﻳﺘﺬﻛﺮ﴾‪.‬‬
‫ﺤﺸ‪ ‬ﺮ‪‬ﻧﻬ‪ ‬ﻢ﴾ ﺃﻱ‪ :‬ﺍﻟﺬﻳﻦ ﻛﺬﺑﻮﺍ ﺑﺎﻟﺒﻌﺚ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺍﻟﺬﻳﻦ ﺃﻏﻮﻭﻫﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪:‬‬
‫﴿ﹶﻟ‪‬ﻨ ‪‬‬
‫﴿ﺟﺜﻴﺎ﴾ ﺃﻱ‪ :‬ﻋﻠﻰ ﺭﻛﺒﻬﻢ‪ ،‬ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻘﻴﺎﻡ ﳑﺎ ﻫﻢ ﻓﻴﻪ‪ ،‬ﻭﺟﺜﻰ ﲨﻊ ﺟﺎﺙ‪ ،‬ﻭﻫﻮ‬
‫ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﳊﺎﻝ ﺇﻥ ﺟﻌﻠﺘﻪ ﲨﻌﺎ‪ ،‬ﻭﻧﺼﺐ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺇﻥ ﱂ ﲡﻌﻠﻪ ﲨﻌﺎ‪ ،‬ﻭﺃﺻﻠﻪ‬
‫ﰲ ﺍﻟﻮﺟﻬﲔ ﺟﺜﻮﻭ ﻋﻠﻰ ﻓﻌﻮﻝ‪ ،‬ﺃﺩﻏﻤﺖ ﺍﻟﻮﺍﻭ ﰲ ﺍﻟﻮﺍﻭ ﻓﺜﻘﻞ ﺍﻟﻠﻔﻆ ﺑﻀﻤﺘﲔ ﻭﻭﺍﻭﻳﻦ‬
‫ﻣﺘﻄﺮﻓﺘﲔ ﻓﺄﺑﺪﻟﻮﺍ ﻣﻦ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ﻭﻛﺴﺮ ﻣﺎ ﻗﺒﻠﻬﺎ ﻟﺘﺼﺒﺢ ﺍﻟﻴﺎﺀ ﺍﻟﺴﺎﻛﻨﺔ‪ ،‬ﻭﻷﻧﻪ ﺃﺧﻒ‪.‬‬
‫ﻭﻗﺮﻱﺀ ﺟﺜﻴﺎ‪ ،‬ﺑﻜﺴﺮ ﺍﳉﻴﻢ ﻋﻠﻰ ﺍﻹﺗﺒﺎﻉ ﻟﻠﺨﻔﺔ ﻭﺍﺠﻤﻟﺎﻧﺴﺔ‪.‬‬
‫﴿ﹸﺛ ‪‬ﻢ ﹶﻟﻨ‪‬ﻨـﺰ ‪‬ﻋ ‪‬ﻦ﴾ ﺃﻱ‪ :‬ﻧﺒﺪﺃ ﺑﺎﻟﻌﺬﺍﺏ ﺑﺎﻷﻋﱴ ﻓﺎﻷﻋﱴ‪ ،‬ﻭﺍﻟﻌﺎﰐ ﺍﳌﺘﻤﺮﺩ‪ ،‬ﻭﺍﻟﺮﻓﻊ ﰲ‬
‫)ﺃﻳﻬﻢ( ﻋﻨﺪ ﺍﳋﻠﻴﻞ ﻋﻠﻰ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﻓﻬﻮ ﺍﺑﺘﺪﺍﺀ‪ ،‬ﻭﺧﱪﻩ ﺃﺷﺪ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﰒ ﻟﻨﻨـﺰﻋﻦ ﻣﻦ‬
‫‪٢٥١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻛﻞ ﺷﻴﻌﺔ ﺍﻟﺬﻱ ﻣﻦ ﺃﺟﻞ ﻋﺘﻮﻩ ﻳﻘﺎﻝ‪ :‬ﺃﻱ ﻫﺆﻻﺀ ﺃﺷﺪ ﻋﺘﻴﺎ؟ ﻭﻫﻮ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺖ ﻻ ﺣﺮﺝ ﻭﻻ ﳏﺮﻭﻡ‬
‫ﻓﺄﺑﻴ ‪‬‬
‫ﺃﻱ‪ :‬ﲟﻨـﺰﻟﺔ ﺍﻟﺬﻱ ﻻ ﺣﺮﺝ ﻭﻻ ﳏﺮﻭﻡ‪ ،‬ﻭﻫﺬﺍ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻣﺮﻓﻮﻉ ﺑﻼ؛ ﻷ‪‬ﺎ‬
‫ﻛﻠﻴﺲ ﻭﺧﱪ ﻟﻴﺲ ﳏﺬﻭﻑ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻻ ﺣﺮﺝ ﻭﻻ ﳏﺮﻭﻡ ﰲ ﻣﻜﺎﱐ‪ ،‬ﻭﺍﻟﻴﺎﺀ ﺗﻌﻮﺩ ﻋﻠﻰ‬
‫ﺍﺳﻢ ﺑﺎﺕ‪ ،‬ﻭﺍﳉﻤﻠﺔ ﺧﱪ ﺑﺎﺕ‪ ،‬ﻭﻣﻦ ﺟﻌﻠﻪ ﺣﻜﺎﻳﺔ ﺟﻌﻞ ﺍﳉﻤﻠﺔ ﺍﶈﻜﻴﺔ ﺧﱪ ﺑﺎﺕ‪،‬‬
‫)ﻭﺍﳍﺎﺀ ﰲ ﻟﻪ ﺍﳌﻘﺪﺭﺓ ﻋﺎﺋﺪﺓ(‪.‬‬
‫ﻭﺫﻫﺐ ﻳﻮﻧﺲ ﺇﱃ ﺃﻥ )ﺃﻳﺎ( ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻻ ﻋﻠﻰ ﺍﳊﻜﺎﻳﺔ‪ ،‬ﻭﺗﻌﻠﻖ ﺍﻟﻔﻌﻞ ﻭﻫﻮ‬
‫ﻟﻨﻨـﺰﻋﻦ ﻓﻼ ﻳﻌﻤﻞ ﰲ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻻ ﳚﻮﺯ ﺗﻌﻠﻖ ﻣﺜﻞ ﻟﻨﻨـﺰﻋﻦ ﻋﻨﺪ ﺳﻴﺒﻮﻳﻪ ﻭﺍﳋﻠﻴﻞ ﻭﺇﳕﺎ‬
‫ﳚﻮﺯ ﺃﻥ ﺗﻌﻠﻖ ﻋﻠﻰ ﺃﻓﻌﺎﻝ ﺍﻟﺸﻚ ﻭﺷﺒﻬﻬﺎ ﲟﺎ ﱂ ﻳﺘﺤﻘﻖ ﻭﻗﻮﻋﻪ‪.‬‬
‫ﻭﺫﻫﺐ ﺳﻴﺒﻮﻳﻪ ﺇﱃ ﺃﻥ )ﺃﻳﺎ( ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻀﻢ؛ ﻷ‪‬ﺎ ﻋﻨﺪﻩ ﲟﻨـﺰﻟﺔ )ﺍﻟﺬﻱ( ﻭ)ﻣﺎ(‬
‫ﻟﻜﻦ ﺧﺎﻟﻔﺘﻬﻤﺎ ﰲ ﺟﻮﺍﺯ ﺍﻹﺿﺎﻓﺔ ﻣﻨﻬﺎ‪ ،‬ﻓﺄﻋﺮﺑﺖ ﳌﺎ ﺟﺎﺯﺕ ﻓﻴﻬﺎ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻓﻠﻤﺎ ﺣﺬﻓﺖ‬
‫ﻣﻦ ﺻﻠﺘﻬﺎ ﳑﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻬﺎ ﱂ ﺗﻘﻮ ﻓﺮﺟﻌﺖ ﺇﱃ ﺃﺻﻠﻬﺎ ﻭﻫﻮ ﺍﻟﺒﻨﺎﺀ ﻛﺎﻟﺬﻱ ﻭﻣﺎ‪ ،‬ﻭﻟﻮ‬
‫ﺃﻇﻬﺮﺕ ﺍﻟﻀﻤﲑ ﱂ ﳚﺰ ﺍﻟﺒﻨﺎﺀ ﻋﻨﺪﻩ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﺍﻟﻜﻼﻡ ﻋﻨﺪﻩ‪ :‬ﰒ ﻟﻨﻨـﺰﻋﻦ ﻣﻦ ﻛﻞ ﺷﻴﻌﺔ‬
‫ﺃﻳﻬﻢ ﻫﻮ ﺃﺷﺪ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻟﻨﻨـﺰﻋﻦ ﺍﻟﺬﻱ ﻫﻮ ﺃﺷﺪ‪ ،‬ﻭﻳﻘﺒﺢ ﺣﺬﻑ ﻫﻮ ﻣﻊ ﺍﻟﺬﻱ‪،‬‬
‫ﻭﻗﺮﺉ‪﴿ :‬ﲤﺎﻡ ﻋﻠﻰ ﺍﻟﺬﻱ ﺃﺣﺴﻦ﴾)‪ (١‬ﺑﺮﻓﻊ ﺃﺣﺴﻦ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺬﻑ ﻫﻮ‪ ،‬ﻭﺍﳊﺬﻑ‬
‫ﻣﻊ ﺍﻟﺬﻱ ﻗﺒﻴﺢ‪ ،‬ﻭﻣﻊ )ﺃﻱ( ﺣﺴﻦ‪ ،‬ﻓﻠﻤﺎ ﺣﺎﻟﻔﺖ )ﺃﻱ( ﺃﺧﻮﺍ‪‬ﺎ ﺣﺴﻦ ﺍﳊﺬﻑ ﻣﻌﻬﺎ‪،‬‬
‫ﻓﻠﻤﺎ ﺣﺬﻓﺖ ﻫﻮ ﺑﻨﻴﺖ )ﺃﻱ( ﻋﻠﻰ ﺍﻟﻀﻢ‪ ،‬ﻭﻗﺪ ﺍﻋﺘﺮﺽ ﺳﻴﺒﻮﻳﻪ ﰲ ﻗﻮﻟﻪ ﻭﻗﻴﻞ‪ :‬ﻛﻴﻒ‬
‫ﻳﺒﲏ ﺍﳌﻀﺎﻑ ﻭﻫﻮ ﻣﺘﻤﻜﻦ؟ ﻭﻓﻴﻪ ﻧﻈﺮ‪ ،‬ﻭﻟﻮ ﻇﻬﺮ ﺍﻟﻀﻤﲑ ﺍﶈﺬﻭﻑ ﻣﻊ ﺃﻱ ﱂ ﻳﻜﻦ ﰲ‬
‫ﺃﻱ ﺇﻻ ﺍﻟﻨﺼﺐ ﻋﻨﺪ ﺍﳉﻤﻴﻊ ﻭﺻﻠﻰ ﻣﻦ ﻗﻮﻟﻚ‪ ،‬ﺻﻠﻰ ﻳﺼﻠﻰ ﺻﻠﻴﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﻠﺰﻭﻡ‬
‫ﻭﺍﻧﺘﺼﺎﺑﻪ ﻋﻠﻰ ﺍﻟﺘﻔﺴﲑ ﻳﻘﻮﻝ‪ :‬ﰒ ﻟﻨﺤﻦ ﺃﻋﻠﻢ ﺑﺄﻭﻻﺩﻫﻢ ﺑﻠﺰﻭﻣﻬﺎ ﻭﻣﻘﺎﺳﺎﺓ ﻋﺬﺍ‪‬ﺎ‪.‬‬
‫﴿ﻭﺇﻥ ﻣﻨﻜﻢ ﺇﻻ ﻭﺍﺭﺩﻫﺎ﴾ ﺃﻱ‪ :‬ﻣﺎ ﻣﻨﻜﻢ ﺇﻻ ﻭﺍﺭﺩ ﺍﻟﻨﺎﺭ ﺣﺘﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﻮﺟﺒﺎ‪،‬‬
‫ﻣﻘﻀﻴﺎ ﻗﻀﺎﻩ ﺍﷲ ﺑﺄﻥ ﻳﻜﻮﻥ‪ .‬ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ ﻋﺒﺪﺓ ﺍﻷﻭﺛﺎﻥ‪ ،‬ﻭﺭﻭﻱ ﺃﻥ ﺟﺎﺑﺮ ﺑﻦ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ ﺁﻳﺔ‪.١٥٤:‬‬

‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٥٢‬‬
‫ﻋﺒﺪ ﺍﷲ ﺳﺌﻞ ﻋﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻓﻘﺎﻝ‪ :‬ﲰﻌﺖ ﺍﻟﻨﱯ ‪ ‬ﻳﻘﻮﻝ‪ :‬ﺍﻟﻮﺭﻭﺩ‪ ،‬ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻻ ﻳﺒﻘﻰ‬
‫ﺑﺮ ﻭﻻ ﻓﺎﺟﺮ ﺇﻻ ﺩﺧﻠﻬﺎ‪ ،‬ﻓﺘﻜﻮﻥ ﻋﻠﻰ ﺍﳌﺆﻣﻨﲔ ﺑﺮﺩﺍ ﻭﺳﻼﻣﺎ‪ ،‬ﺣﱴ ﺇﻥ ﻟﻠﻨﺎﺭ ﺿﺠﻴﺠﺎ ﻣﻦ‬
‫ﺑﺮﺩﻫﺎ‪ ،‬ﻭﻣﻦ ﺣﺠﺔ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗﻮﻟﻪ‪ :‬ﻭﻧﺬﺭ ﺍﻟﻈﺎﳌﲔ‪ ،‬ﻭﱂ ﻳﻘﻞ ﻭﻧﺪﺧﻞ ﺍﻟﻈﺎﳌﲔ‪.‬‬
‫ﻭﻛﺄﻧﻪ ﻧﺬﺭ ﻭﺗﱪﻙ ﻟﻠﺸﻲﺀ ﺍﻟﺬﻱ ﻗﺪ ﺣﺼﻞ ﰲ ﻣﻜﺎﻧﻪ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﳊﺴﻦ ﻭﻗﺘﺎﺩﺓ ﻳﺮﻳﺪ ﺍﳉﻮﺍﺯ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﺃﻻ ﺗﺮﻯ ﺇﱃ ﻗﻮﻟﻪ‪:‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﻣ ‪‬ﺒ ‪‬ﻌﺪ‪‬ﻭ ﹶﻥ﴾)‪ (١‬ﻓﻴﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﻟﻮﺭﻭﺩ‬ ‫ﺴﻨ‪‬ﻰ ﺃﹸﻭﹶﻟِﺌ ‪‬‬
‫ﺤ‪‬‬‫ﺖ ﹶﻟﻬ‪‬ﻢ ‪‬ﻣﻨ‪‬ﺎ ﺍﹾﻟ ‪‬‬
‫﴿ِﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ‪‬ﺳ‪‬ﺒ ﹶﻘ ‪‬‬
‫ﻳﻜﻮﻥ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﻟﺸﻲﺀ ﻣﻦ ﻏﲑ ﺩﺧﻮﻝ‪ ،‬ﻗﻮﻟﻪ ﴿ ‪‬ﻭﹶﻟﻤ‪‬ﺎ ‪‬ﻭ ‪‬ﺭ ‪‬ﺩ ﻣ‪‬ﺎ َﺀ ‪‬ﻣ ‪‬ﺪ‪‬ﻳ ‪‬ﻦ﴾)‪.(٢‬‬
‫ﻭﻗﺮﺃ ﺍﻟﻜﺴﺎﺋﻲ‪ :‬ﰒ ﻧ‪‬ﻨﺠﻲ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ ﺍﻟﺜﺎﻧﻴﺔ ﻭﲣﻔﻴﻒ ﺍﳉﻴﻢ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ‬
‫ﺍﻟﻨﻮﻥ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺗﺸﺪﻳﺪ ﺍﳉﻴﻢ ﻭﳘﺎ ﻟﻐﺘﺎﻥ‪ ،‬ﻗﺪ ﻧـﺰﻝ ‪‬ﻤﺎ ﺍﻟﻘﺮﺁﻥ ﻭﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﳍﻤﺎ‪ ،‬ﺣﱴ‬
‫ﺗﻌﺎﺩﻟﻨﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻱ ﺍﹾﻟ ﹶﻔﺮِﻳ ﹶﻘ ‪‬ﻴ ِﻦ‬
‫ﺕ ﻗﹶﺎ ﹶﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ِﻟ ﱠﻠﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﹶﺃ ‪‬‬
‫﴿ ‪‬ﻭِﺇﺫﹶﺍ ‪‬ﺗ ‪‬ﺘﻠﹶﻰ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ‪‬ﺑ‪‬ﻴﻨ‪‬ﺎ ٍ‬
‫‪Ò‬‬ ‫ﺴﻦ‪ ‬ﻧ ِﺪﻳ‪‬ﺎ ‪ Ò‬ﻭ ﹶﻛ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹶﻠ ﹾﻜﻨ‪‬ﺎ ﹶﻗ ‪‬ﺒ ﹶﻠﻬ‪‬ﻢ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺮ ٍﻥ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ‪‬ﺣ ‪‬‬
‫ﺴﻦ‪ ‬ﹶﺃﺛﹶﺎﺛﹰﺎ ‪‬ﻭ ِﺭﹾﺋﻴ‪‬ﺎ‬ ‫‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻣﻘﹶﺎﻣ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺣ ‪‬‬
‫ﻼﹶﻟ ِﺔ ﹶﻓ ﹾﻠ‪‬ﻴ ‪‬ﻤ ‪‬ﺪ ‪‬ﺩ ﹶﻟﻪ‪ ‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪ ‬ﻣﺪ‪‬ﺍ ‪‬ﺣﺘ‪‬ﻰ ِﺇﺫﹶﺍ ‪‬ﺭﹶﺃﻭ‪‬ﺍ ﻣ‪‬ﺎ ﻳ‪‬ﻮ ‪‬ﻋﺪ‪‬ﻭ ﹶﻥ ِﺇﻣ‪‬ﺎ‬
‫ﻀﹶ‬‫ﹸﻗ ﹾﻞ ﻣ‪‬ﻦ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺿ ‪‬ﻌﻒ‪ ‬ﺟ ‪‬ﻨﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪-٧٣ :‬‬
‫ﺴ‪‬ﻴ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﻫ‪ ‬ﻮ ‪‬ﺷ ‪‬ﺮ ‪‬ﻣﻜﹶﺎﻧ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬‬
‫ﺏ ‪‬ﻭِﺇﻣ‪‬ﺎ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﹶﻓ ‪‬‬
‫ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫‪.[٧٥‬‬
‫ﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﴿ﻣﻘﺎ ‪‬ﻣﺎ﴾ ﺑﻀﻢ ﺍﳌﻴﻢ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺤﻬﺎ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﺍﳌﻜﺎﻥ‪ ،‬ﺇﻻ ﺃﻧﻪ ﰲ‬
‫ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻠﺒﺚ ﻭﰲ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺃﻗﻤﺖ ﻭﺍﻟﻨﺪﻱ ﻭﺍﻟﻨﺎﺩﻱ ﺍﺠﻤﻟﻠﺲ‪ ،‬ﻭﺍﻷﺛﺎﺙ‬
‫ﺍﳌﺘﺎﻉ‪ ،‬ﻭﺍﻟﺮﺋﻰ‪ ،‬ﺍﳌﻨﻈﺮ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺭﻳﺎ ﻣﺸﺪﺩﺓ ﺍﻟﻴﺎﺀ ﻏﲑ ﻣﻬﻤﻮﺯﺓ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﳍﻤﺰ ﻭﲣﻔﻴﻒ‬
‫ﺍﻟﻴﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﳍﻤﺰ ﻗﺎﻝ‪ :‬ﻫﻮ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﻌﲔ ﻭﺍﻷﺻﻞ ﻓﻴﻪ ﺍﳍﻤﺰ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺁﻳﺔ ‪.١٠١‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‪ :‬ﺁﻳﺔ‪.٢٣‬‬
‫‪٢٥٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻣﻦ ﻗﺮﺃ ﺑﻐﲑ ﳘﺰ ﻓﻠﻪ ﻓﻴﻪ ﻭﺟﻬﺎﻥ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻌﲎ ﺍﻷﻭﻝ ﺑﻄﺮﺡ‬
‫ﺍﳍﻤﺰ‪ ،‬ﻭﺍﻵﺧﺮ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺭﻭﻳﺖ ﻋﻠﻰ ﻣﻌﲎ ﺃﻥ ﻣﻨﻈﺮﻫﻢ ﻣﻮﻧﻖ ﻣﻦ ﺍﻟﻨﻌﻤﺔ‪.‬‬
‫ﻭﻗﻮﻟﻪ ﻓﻠﻴﻤﺪﺩ ﻟﻪ ﺍﻟﺮﲪﻦ ﻣﺪﺍ‪ ،‬ﺃﻱ‪ :‬ﰲ ﺿﻼﻟﺘﻪ‪ ،‬ﻫﻮ ﻟﻔﻆ ﺃﻣﺮ ﰲ ﻣﻌﲎ ﺍﳋﱪ‪،‬‬
‫ﻭﺗﺄﻭﻳﻠﻪ‪ :‬ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳚﻌﻞ ﺟﺰﺍﺀ ﺿﻼﻟﺘﻪ ﺃﻥ ﻳﺘﺮﻛﻪ ﻓﻴﻬﺎ‪ ،‬ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﻟﺰﺟﺎﺝ‪.‬‬
‫ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻣﻨﺴﻮﺥ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺁﻳﺔ ﺍﻟﺴﻴﻒ ﺗﻨﺎﻑ‬
‫ﻳﻮﺟﺐ ﺫﻟﻚ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺭﺃﻭﺍ ﻣﺎ ﻳﻮﻋﺪﻭﻥ ﺇﻣﺎ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﺑﺄﻥ ﻳﻨﺼﺮ ﺍﷲ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻴﻬﻢ‬
‫ﻓﻴﻌﺬ‪‬ﻢ ﻗﺘﻼ ﻭﺃﺳﺮﺍ‪﴿ ،‬ﻭﺇﻣﺎ ﺍﻟﺴﺎﻋﺔ﴾ ﺃﻱ‪ :‬ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﺎ ﻭﻋﺪﻭﺍ ﺑﻪ ﻓﻴﻬﺎ ﻣﻦ ﺍﳋﻠﻮﺩ ﰲ‬
‫ﺍﻟﻨﺎﺭ‪ ،‬ﻭﳘﺎ ﻣﻨﺼﻮﺑﺎﻥ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ‪ :‬ﻣﺎ ﻳﻮﻋﺪﻭﻥ‪ ،‬ﻓﻴﻌﻠﻤﻮﻥ‪ ،‬ﺃﻱ‪ :‬ﻋﻨﺪ ﻣﻌﺎﻳﻨﺔ ﻣﺎ‬
‫ﻳﻮﻋﺪﻭﻥ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ﹶﺛﻮ‪‬ﺍﺑ‪‬ﺎ‬
‫ﺕ ‪‬ﺧ ‪‬ﻴﺮ‪ِ ‬ﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺕ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ‪‬‬
‫ﷲ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺍ ‪‬ﻫ‪‬ﺘ ‪‬ﺪﻭ‪‬ﺍ ‪‬ﻫﺪ‪‬ﻯ ﻭ‪‬ﺍﹾﻟﺒ‪‬ﺎ ِﻗﻴ‪‬ﺎ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﻳﺰِﻳ ‪‬ﺪ ﺍ ُ‬
‫ﺐ‬
‫ﺖ ﺍﱠﻟﺬِﻱ ﹶﻛ ﹶﻔ ‪‬ﺮ ﺑِﺂﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ‪‬ﻭﻗﹶﺎ ﹶﻝ ﻷُﻭ‪‬ﺗ‪‬ﻴ ‪‬ﻦ ﻣ‪‬ﺎ ﹰﻻ ‪‬ﻭ ‪‬ﻭﹶﻟﺪ‪‬ﺍ ‪ Ò‬ﹶﺃ ﱠﻃ ﹶﻠ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻐ ‪‬ﻴ ‪‬‬
‫‪‬ﻭ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻣ ‪‬ﺮﺩ‪‬ﺍ ‪ Ò‬ﹶﺃ ﹶﻓ ‪‬ﺮﹶﺃ‪‬ﻳ ‪‬‬
‫‪Ò‬‬ ‫ﺏ ‪‬ﻣﺪ‪‬ﺍ‬ ‫ﺨ ﹶﺬ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻋ ‪‬ﻬﺪ‪‬ﺍ ‪ Ò‬ﹶﻛ ﱠ‬
‫ﻼ ‪‬ﺳ‪‬ﻨ ﹾﻜﺘ‪‬ﺐ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻭ‪‬ﻧﻤ‪ ‬ﺪ ﹶﻟﻪ‪ِ ‬ﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ِ‬ ‫ﹶﺃ ِﻡ ﺍ‪‬ﺗ ‪‬‬
‫ﻼ‬
‫ﷲ ﺁِﻟ ‪‬ﻬ ﹰﺔ ﱢﻟ‪‬ﻴﻜﹸﻮﻧ‪‬ﻮﺍ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﻋﺰ‪‬ﺍ ‪ Ò‬ﹶﻛ ﱠ‬
‫ﺨﺬﹸﻭﺍ ﻣِﻦ ﺩ‪‬ﻭ ِﻥ ﺍ ِ‬
‫‪‬ﻭ‪‬ﻧ ِﺮﺛﹸﻪ‪ ‬ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮ ﹸﻝ ‪‬ﻭ‪‬ﻳ ﹾﺄﺗِﻴﻨ‪‬ﺎ ﹶﻓ ‪‬ﺮﺩ‪‬ﺍ ‪ Ò‬ﻭ‪‬ﺍ‪‬ﺗ ‪‬‬
‫ﺿﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٨٢-٧٦:‬‬
‫‪‬ﺳ‪‬ﻴ ﹾﻜ ﹸﻔﺮ‪‬ﻭ ﹶﻥ ِﺑ ِﻌﺒ‪‬ﺎ ‪‬ﺩِﺗ ِﻬ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﻜﹸﻮﻧ‪‬ﻮ ﹶﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ ِ‬
‫﴿ﻭﻳﺰﻳﺪ ﺍﷲ ﺍﻟﺬﻳﻦ ﺍﻫﺘﺪﻭﺍ ﻫﺪﻯ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﺍﻟﻨﺎﺳﺦ ﻭﺍﳌﻨﺴﻮﺥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳚﻬﻞ‬
‫ﺟﺰﺍﺀﻫﻢ ﺃﻥ ﻳﺰﻳﺪﻫﻢ ﰲ ﻧﻔﺴﻬﻢ ﻫﺪﻯ‪.‬‬
‫﴿ﻭﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ﴾‪ ،‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ‪،‬‬
‫ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺍﷲ ﺃﻛﱪ‪.‬‬
‫﴿ﺧﲑ ﻋﻨﺪ ﺭﺑﻚ﴾‪ ،‬ﺃﻱ‪ :‬ﰲ ﺍﻵﺧﺮﺓ‪﴿ ،‬ﺛﻮﺍ‪‬ﺑﺎ﴾‪ ،‬ﺃﻱ ﻣﻦ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻜﻔﺎﺭ ﺍﻟﱵ ‪‬ﺎ‬
‫ﻋﻨﺪﻫﻢ ﺍﻻﻓﺘﺨﺎﺭ‪﴿ ،‬ﻭﺧﲑ ﻣﺮﺩﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ ﻋﺎﻣﻠﻴﻬﺎ‪ ،‬ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫﴿ﺃﻓﺮﺃﻳﺖ ﺍﻟﺬﻱ ﻛﻔﺮ﴾‪ ،‬ﺃﻧـﺰﻟﺖ ﰲ ﺍﻟﻌﺎﺹ ﺑﻦ ﻭﺍﺋﻞ‪ ،‬ﺣﲔ ﻃﻠﺒﻪ ﺧﺒﺎﺏ ﺑﻦ‬
‫ﺍﻷﺭﺕ ﺑﺪﻳﻦ ﻟﻪ ﻓﻘﺎﻝ‪ :‬ﺇﺫﺍ ﻣﺖ ﻭﺑﻌﺜﺖ ﻗﻀﻴﺘﻚ‪ ،‬ﻓﺈﻥ ﱄ ﻫﻨﺎﻙ ﻣﺎﻻ ﻭﻭﻟ ‪‬ﺪﺍ‪ .‬ﻳﺮﻳﺪ ﺇﻥ‬
‫ﻛﺎﻥ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﺗﻘﻮﻝ‪ .‬ﻭﻋﻦ ﺍﳊﺴﻦ ﻧـﺰﻟﺖ ﰲ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﳌﻐﲑﺓ‪ .‬ﻭﻗﺮﺃ ﲪﺰﺓ‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٥٤‬‬
‫ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﻟﺪﺍ ﺑﻀﻢ ﺍﻟﻮﺍﻭ‪ ،‬ﻭﺇﺳﻜﺎﻥ ﺍﻟﻼﻡ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺎ ﻳﻘﻊ ﻣﻨﻪ ﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻭﰲ‬
‫ﺍﻟﺰﺧﺮﻑ ﺁﻳﺔ‪ ٨١ :‬ﻭﰲ ﺳﻮﺭﺓ ﻧﻮﺡ ﺁﻳﺔ‪ .٢١ :‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪ ،‬ﺍﻟﱵ ﰲ‬
‫ﻧﻮﺡ‪ ،‬ﺑﻀﻢ ﺍﻟﻮﺍﻭ ﻭﺇﺳﻜﺎﻥ ﺍﻟﻼﻡ‪ ،‬ﻭﺳﺎﺋﺮﻫﻦ ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻼﻡ‪ .‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﲨﻴﻊ ﺫﻟﻚ‬
‫ﺑﻔﺘﺢ ﺍﻟﻮﺍﻭ ﻭﺍﻟﻼﻡ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻀﻢ ﻓﻬﻮ ﻋﻠﻰ ﻭﺟﻬﲔ‪ ،‬ﻋﻠﻰ ﲨﻊ ﻭﻟﺪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻭﹶﻟﺪ ﻭ ‪‬ﻭﹾﻟﺪ‪ ،‬ﻣﺜﻞ ﹶﺃ ‪‬ﺳﺪ‬
‫ﻭﹸﺃ ‪‬ﺳﺪ‪ ،‬ﻭﻋﻠﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻟﺪ ﰲ ﻣﻌﲎ ﺍﻟﻮﻟﺪ‪ ،‬ﻣﺜﻞ ﺍﻟ ‪‬ﻌ ‪‬ﺮﺏ ﻭﺍﻟ ‪‬ﻌ ‪‬ﺮﺏ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻓﻬﻮ ﻳﺼﻠﺢ ﻟﻠﻮﺍﺣﺪ ﻭﺍﳉﻤﻊ‪ ،‬ﻭﻫﻮ ﺃﺟﺰﻝ ﻭﺃﺷﻬﺮ‪ ،‬ﺍﻃﻠﻊ ﺍﻟﻐﻴﺐ‬
‫ﺍﻟﺬﻱ ﺗﻮﺣﺪ ﺍﷲ ﺑﻪ ﺃﻡ ﻟﻪ ﻋﻠﻰ ﺍﷲ ﻋﻬﺪ ﺃﻥ ﻳﺮﺯﻗﻪ ﺍﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ‪ ،‬ﻭﻳﻘﺎﻝ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻗﺎﻝ ﻻ ﺇﻟﻪ‬
‫ﺇﻻ ﺍﷲ‪ ،‬ﻓﻬﻮ ﻳﺮﺟﻮ ﺛﻮﺍ‪‬ﺎ‪.‬‬
‫﴿ﻛﻼ﴾‪ ،‬ﺭﺩﻉ ﻭﺗﻨﺒﻴﻪ‪ ،‬ﺃﻱ‪ :‬ﻟﻴﺲ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣﺎ ﻳﻈﻨﻪ ﻓﻠﲑﺗﺪﻉ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺟﺎﺀ‬
‫ﰲ ﺍﻟﺘﻔﺴﲑ ﺃﻥ ﻣﻌﻨﺎﻫﺎ ﺣﻘﺎ ﺳﻨﻜﺘﺐ ﻣﺎ ﻳﻘﻮﻝ‪ ،‬ﺃﻱ‪ :‬ﺳﻨﺤﻔﻆ ﻋﻠﻴﻪ ﻭﳔﻠﺪﻩ ﰲ ﺍﻟﻌﺬﺍﺏ‪،‬‬
‫ﻓﻴﻄﻮﻝ ﻣﻘﺎﻣﻪ ﻓﻴﻪ‪ ،‬ﻭﻧﺮﺛﻪ ﻣﺎ ﻳﻘﻮﻝ‪ :‬ﺣﺮﻑ ﺍﳉﺮ ﳏﺬﻭﻑ‪ ،‬ﻭﺗﻘﺪﻳﺮﻩ‪ :‬ﻧﺮﺙ ﻣﻨﻪ ﻣﺎ ﻳﻘﻮﻝ‬
‫ﺃﻱ‪ :‬ﳒﻌﻞ ﺍﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ ﻟﻐﲑﻩ‪ ،‬ﻭﻧﺴﻠﺒﻪ ﺍﳌﺎﻝ ﻭﺍﻟﻮﻟﺪ ﴿ﻭﻳﺄﺗﻴﻨﺎ ﻓﺮ ‪‬ﺩﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﺧﺎﻟ‪‬ﻴﺎ ﻻ ﺷﻲﺀ‬
‫ﻣﻌﻪ‪ ،‬ﻭ)ﻓﺮﺩﺍ( ﺣﺎﻝ‪ ،‬ﻭ﴿ﻋﺰﺍ﴾ ﺃﻋﻮﺍﻧﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺷﻔﻌﺎﺀ ﰲ ﺍﻵﺧﺮﺓ‪﴿ ،‬ﺳﻴﻜﻔﺮﻭﻥ‬
‫ﺑﻌﺒﺎﺩﻬﺗﻢ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﺳﻴﺠﺤﺪﻭﻥ‪ ،‬ﺃﻱ‪ :‬ﻳﻜﻮﻧﻮﺍ ﻋﺒﺪﻭﻫﺎ ﻋﻨﺪﻣﺎ ﻳﺮﻭﻥ ﻣﻦ ﺳﻮﺀ ﻋﺎﻗﺒﺘﻬﺎ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺳﻴﻜﻔﺮﻭﻥ ﻣﺎ ﺍﲣﺬﻭﻩ ﺁﳍﺔ ﺑﻌﺒﺎﺩﺓ ﺍﳌﺸﺮﻛﲔ ﳍﺎ‪ ،‬ﻭﻳﺼﲑﻭﻥ ﺃﻋﻮﺍﻧﺎ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ ﹾﻞ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ‬
‫ﻼ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﲔ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟﻜﹶﺎ ِﻓﺮِﻳ ‪‬ﻦ ‪‬ﺗﺆ‪ ‬ﺯﻫ‪ ‬ﻢ ﹶﺃﺯ‪‬ﺍ ‪ Ò‬ﹶﻓ ﹶ‬
‫ﺸﻴ‪‬ﺎ ِﻃ ‪‬‬
‫﴿ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﺗ ‪‬ﺮ ﹶﺃﻧ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ﺍﻟ ‪‬‬
‫ﲔ‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫ﻕ ﺍﹾﻟﻤ‪ ‬‬
‫ﲔ ِﺇﻟﹶﻰ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻭ ﹾﻓﺪ‪‬ﺍ ‪ Ò‬ﻭ‪‬ﻧﺴ‪‬ﻮ ‪‬‬ ‫ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻧ ‪‬ﻌ ‪‬ﺪ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻋﺪ‪‬ﺍ ‪ Ò‬ﻳ ‪‬ﻮ ‪‬ﻡ ‪‬ﻧ ‪‬‬
‫ﺤﺸ‪‬ﺮ‪ ‬ﺍﹾﻟﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﺨ ﹶﺬ ِﻋ ‪‬ﻨ ‪‬ﺪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻋ ‪‬ﻬﺪ‪‬ﺍ ‪ Ò‬ﻭﻗﹶﺎﻟﹸﻮﺍ‬
‫ﺸﻔﹶﺎ ‪‬ﻋ ﹶﺔ ِﺇ ﱠﻻ ‪‬ﻣ ِﻦ ﺍ‪‬ﺗ ‪‬‬
‫ِﺇﻟﹶﻰ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ِﻭ ‪‬ﺭﺩ‪‬ﺍ ‪ Ò‬ﹶﻻ ‪‬ﻳ ‪‬ﻤ ِﻠﻜﹸﻮ ﹶﻥ ﺍﻟ ‪‬‬
‫ﺸ ‪‬ﻖ‬
‫ﺕ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻄ ‪‬ﺮ ﹶﻥ ِﻣ ‪‬ﻨﻪ‪ ‬ﻭﺗ‪‬ﻨ ‪‬‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ‪‬‬
‫ﺨ ﹶﺬ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪ ‬ﻭﹶﻟﺪ‪‬ﺍ ‪ Ò‬ﹶﻟ ﹶﻘ ‪‬ﺪ ِﺟ ﹾﺌ‪‬ﺘ ‪‬ﻢ ‪‬ﺷ ‪‬ﻴﺌﹰﺎ ِﺇﺩ‪‬ﺍ ‪ Ò‬ﺗﻜﹶﺎ ‪‬ﺩ ﺍﻟ ‪‬‬
‫ﺍ‪‬ﺗ ‪‬‬
‫‪‬ﻭﻣ‪‬ﺎ ﻳ‪‬ﻨ‪‬ﺒﻐِﻲ ﻟِﻠ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺃﹶﻥ‬ ‫‪Ò‬‬ ‫ﺃﹶﻥ ‪‬ﺩ ‪‬ﻋﻮ‪‬ﺍ ﻟِﻠ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻭﹶﻟﺪ‪‬ﺍ‬ ‫‪Ò‬‬ ‫ﺠﺒ‪‬ﺎ ﹸﻝ ‪‬ﻫﺪ‪‬ﺍ‬
‫ﺨ ‪‬ﺮ ﺍﹾﻟ ِ‬
‫ﺍ َﻷ ‪‬ﺭﺽ‪ ‬ﻭ‪‬ﺗ ِ‬
‫ﺨ ﹶﺬ ‪‬ﻭﹶﻟﺪ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٩٢-٨٣ :‬‬
‫‪‬ﻳ‪‬ﺘ ِ‬
‫﴿ﺗﺆﺯﻫﻢ﴾ ﺃﻱ‪ :‬ﺗﺰﺟﻬﻢ ﺇﱃ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﻭﰲ ﴿ﺃﺭﺳﻠﻨﺎ﴾ ﻭﺟﻬﺎﻥ‪،‬‬
‫‪٢٥٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﺎ ﺧﻠﻴﻨﺎ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺇﻳﺎﻫﻢ ﻓﻠﻢ ﻧﻌﺼﻤﻬﻢ ﻣﻦ ﺍﻟﻘﺒﻮﻝ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻵﺧﺮ ﻭﻫﻮ‬
‫ﺍﳌﺨﺘﺎﺭ ﺃ‪‬ﻢ ﺳﻠﻄﻮﺍ ﻋﻠﻴﻬﻢ ﻭﻗﻴﻀﻮﺍ ﳍﻢ ﺑﻜﻔﺮﻫﻢ‪ ،‬ﺇﳕﺎ ﻧﻌﺪ ﳍﻢ ﻋﺪﺍ‪ ،‬ﺃﻱ‪ :‬ﺃﻳﺎﻡ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺍﻷﻧﻔﺎﺱ‪.‬‬
‫ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃ‪‬ﺎ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳏﻜﻤﺔ ﻹﻣﻜﺎﻥ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ‪،‬‬
‫ﻭﻭﻓﺪ ﲨﻊ ﻭﺍﺣﺪ ﻣﺜﻞ ﺭﺍﻛﺐ ﻭﺭﻛﺐ‪ ،‬ﻭﻫﻢ ﺍﻟﺮﻛﺒﺎﻥ ﺍﳌﻜﺮﻣﻮﻥ‪.‬‬
‫ﻭﻭﺭﺩﺍ‪ ،‬ﻣﺸﺎﺓ ﻋﻄﺎ ‪‬ﺷﺎ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻭﺭﻭﺩ ﺍﳌﺎﺀ‪ ،‬ﻭﻻ ﻳﺮﺩ ﺍﳌﺎﺀ ﺃﺣﺪ ﰲ ﻏﺎﻟﺐ ﺍﻷﻣﺮ‬
‫ﺇﻻ ﻋﻨﺪ ﺍﻟﻌﻄﺶ‪ ،‬ﻓﺄﻭﻣﺄ ‪‬ﺬﺍ ﺇﱃ ﺃ‪‬ﻢ ﻋﻄﺎﺵ ﻳﺴﺎﻗﻮﻥ ﺇﱃ ﺍﻟﻨﺎﺭ‪.‬‬
‫﴿ﻻ ﳝﻠﻜﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ ﺇﻻ ﻣﻦ ﺍﲣﺬ﴾‪ ،‬ﻭ)ﻣﻦ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ‬
‫ﺍﻟﻮﺍﻭ ﻭﺍﻟﻨﻮﻥ‪ ،‬ﺍﳌﻌﲎ ﻻ ﳝﻠﻚ ﺍﻟﺸﻔﺎﻋﺔ ﺇﻻ ﻣﻦ ﺍﲣﺬ‪ ،‬ﻭﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ ﻋﻠﻰ ﺃﻧﻪ ﺍﺳﺘﺜﻨﺎﺀ‬
‫ﻟﻴﺲ ﻣﻦ ﺍﻷﻭﻝ‪ ،‬ﺍﳌﻌﲎ ﻻ ﳝﻠﻚ ﺍﻟﺸﻔﺎﻋﺔ ﺍﺠﻤﻟﺮﻣﻮﻥ ﻟﻜﻦ ﻣﻦ ﺍﲣﺬ ﻋﻨﺪ ﺍﻟﺮﲪﻦ ﻋﻬﺪﺍ‪ ،‬ﻓﺈﻧﻪ‬
‫ﳝﻠﻚ ﺍﻟﺸﻔﺎﻋﺔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺇﻧﻪ ﻧﺼﺐ ﻋﻠﻰ ﺣﺬﻑ ﺍﻟﻼﻡ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻻ ﳝﻠﻚ ﺍﳌﺘﻘﻮﻥ ﺍﻟﺸﻔﺎﻋﺔ‬
‫ﺇﻻ ﳌﻦ ﺍﲣﺬ ﻋﻨﺪ ﺍﻟﺮﲪﻦ ﻋﻬﺪﺍ‪ .‬ﻭﺍﻟﻌﻬﺪ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺼﻼﺓ‪.‬‬
‫﴿ﻭﻗﺎﻟﻮﺍ ﺍﲣﺬ ﺍﻟﺮﲪﻦ ﻭﻟ ‪‬ﺪﺍ﴾‪ ،‬ﺯﻋﻢ ﻣﺸﺮﻛﻮ ﻗﺮﻳﺶ ﺃﻥ ﺍﳌﻼﺋﻜﺔ ﺑﻨﺎﺕ ﺍﷲ‪ ،‬ﻭﺇﺩ‪،‬‬
‫ﻣﻨﻜﺮ ﻋﻈﻴﻢ‪﴿ ،‬ﺗﻜﺎﺩ ﺍﻟﺴﻤﻮﺍﺕ﴾‪ ،‬ﻗﺮﺃ ﻧﺎﻓﻊ ﺑﺎﻟﻴﺎﺀ ﻭﻛﺬﻟﻚ ﰲ ﻋﺴﻖ)‪ ،(١‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ‬
‫ﰲ ﺍﻟﺴﻮﺭﺗﲔ‪ ،‬ﻭﺍﻟﻴﺎﺀ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﳉﻤﻊ‪ ،‬ﻭﺍﻟﺘﺎﺀ ﻋﻠﻰ ﺇﺭﺍﺩﺓ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻳﺆﻳﺪﻩ ﺃﻥ ﺍﻟﻔﻌﻞ‬
‫ﺃﺗﻰ ﺑﻌﺪﻩ ﺑﻠﻔﻆ ﺍﻟﺘﺄﻧﻴﺚ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﲪﺰﺓ ﻭﺃﺑﻮ ﺑﻜﺮ ﻳﻨﻔﻄﺮﻥ ﺑﺎﻟﻨﻮﻥ ﻣﻦ ﺍﻻﻧﻔﻄﺎﺭ ﻭﻫﻮ‬
‫) ‪(٣‬‬
‫ﺕ﴾‬ ‫ﺴﻤ‪‬ﺎ ُﺀ ﻣ‪‬ﻨ ﹶﻔ ِﻄﺮ‪ِ ‬ﺑ ِﻪ﴾)‪ (٢‬ﻭ﴿ِﺇﺫﹶﺍ ﺍﻟ ‪‬‬
‫ﺴﻤ‪‬ﺎ ُﺀ ﺍ‪‬ﻧ ﹶﻔ ﹶﻄ ‪‬ﺮ ‪‬‬ ‫ﺍﻻﻧﺸﻘﺎﻕ‪ ،‬ﻭﺷﺎﻫﺪﻩ ﻗﻮﻟﻪ‪﴿ :‬ﺍﻟ ‪‬‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ ﻣﻦ ﺍﻟﺘﻔﻄﺮ ﻭﻫﻮ ﺍﻟﺘﺸﻘﻖ؛ ﻷ‪‬ﻦ ﻳﻜﺪﻥ ﻳﺪﻭﻡ ﺫﻟﻚ ﻣﻨﻬﻦ ﻭﻳﻜﺜﺮ‪ ،‬ﻓﻠﻜﺜﺮﺓ‬
‫ﺍﻟﻔﻌﻞ ﻭﺗﺮﺩﺩﻩ ﺃﺗﻰ ﺑﻪ ﻋﻠﻰ ﻳﺘﻔﻌﻞ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﱵ ﰲ ﻋﺴﻖ ﻓﻘﺮﺃﻫﺎ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﺃﺑﻮ ﺑﻜﺮ ﺑﺎﻟﻨﻮﻥ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﺘﺎﺀ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ ﺁﻳﺔ‪.٥ :‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳌﺰﻣﻞ‪ :‬ﺁﻳﺔ‪.١٨‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻻﻧﻔﻄﺎﺭ‪ :‬ﺁﻳﺔ‪.١‬‬
‫ﺳﻮﺭﺓ ﻣﺮﱘ‬ ‫‪٢٥٦‬‬
‫﴿ﻫ ‪‬ﺪﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﺳﻘﻮﻃﺎ‪ ،‬ﻭﻫﻮ ﻣﺼﺪﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳍﺪ ﺍﳍﺪﻡ ﺑﺸﺪﺓ ﺻﻮﺕ‪.‬‬
‫﴿ﺃﻥ ﺩﻋﻮﺍ ﻟﻠﺮﲪﻦ ﻭﻟﺪﺍ﴾‪) ،‬ﺃﻥ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻣﻔﻌﻮﻝ ﻷﺟﻠﻪ‪ ،‬ﺃﻱ‪ :‬ﲰﻮﺍ ﻟﻪ‬
‫ﺍﻟﻮﻟﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻥ ﺟﻌﻠﻮﺍ ﻟﻠﺮﲪﻦ ﻭﻟﺪﺍ‪ ،‬ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ ﴿ﻭﻣﺎ ﻳﻨﺒﻐﻲ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻳﺼﻠﺢ‬
‫ﻟﻠﺮﲪﻦ ﺃﻥ ﻳﺘﺨﺬ ﻭﻟﺪﺍ؛ ﻷﻧﻪ ﺧﺎﻟﻒ ﺍﻷﺷﻴﺎﺀ ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻣﺸﺎﻛﻞ ﺍﻟﻮﺍﻟﺪ‪،‬‬
‫ﻭ)ﺃﻥ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺽ ِﺇ ﱠﻻ ﺁﺗِﻲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ‪‬ﻋ ‪‬ﺒﺪ‪‬ﺍ ‪ Ò‬ﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺣﺼ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ‬
‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬
‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬
‫﴿ﺇِﻥ ﹸﻛ ﱡﻞ ﻣ‪‬ﻦ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺕ‬
‫‪‬ﻭ ‪‬ﻋ ‪‬ﺪﻫ‪ ‬ﻢ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﻭﻛﹸ ﱡﻠﻬ‪ ‬ﻢ ﺁﺗِﻴ ِﻪ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﻓ ‪‬ﺮﺩ‪‬ﺍ ‪ِ Ò‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬ﻭ ‪‬ﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫ﲔ ‪‬ﻭﺗ‪ ‬ﻨ ِﺬ ‪‬ﺭ ِﺑ ِﻪ‬
‫ﺸ ‪‬ﺮ ِﺑ ِﻪ ﺍﹾﻟﻤ‪‬ﺘ ِﻘ ‪‬‬
‫ﻚ ِﻟﺘ‪‬ﺒ ‪‬‬
‫ﺴ ‪‬ﺮﻧ‪‬ﺎ ‪‬ﻩ ِﺑ ِﻠﺴ‪‬ﺎِﻧ ‪‬‬
‫ﹶﻓِﺈ‪‬ﻧﻤ‪‬ﺎ ‪‬ﻳ ‪‬‬ ‫‪Ò‬‬ ‫ﺠ ‪‬ﻌﻞﹸ ﹶﻟﻬ‪‬ﻢ‪ ‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪ ‬ﻭﺩ‪‬ﺍ‬
‫‪‬ﺳ‪‬ﻴ ‪‬‬
‫ﺴ ‪‬ﻤﻊ‪ ‬ﹶﻟﻬ‪ ‬ﻢ‬
‫ﺲ ِﻣ ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺣ ٍﺪ ﹶﺃ ‪‬ﻭ ‪‬ﺗ ‪‬‬ ‫ﹶﻗ ‪‬ﻮﻣ‪‬ﺎ ﱡﻟﺪ‪‬ﺍ ‪ Ò‬ﻭ ﹶﻛ ‪‬ﻢ ﹶﺃ ‪‬ﻫ ﹶﻠ ﹾﻜﻨ‪‬ﺎ ﹶﻗ ‪‬ﺒ ﹶﻠﻬ‪‬ﻢ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺮ ٍﻥ ‪‬ﻫ ﹾﻞ ‪‬ﺗ ِ‬
‫ﺤ ‪‬‬
‫ِﺭ ﹾﻛﺰ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[٩٨-٩٣ :‬‬
‫﴿ﺇﻥ﴾ ﲟﻌﲎ )ﻣﺎ( ﻭ﴿ﻛﻞ﴾ ﺭﻓﻊ ﺑﺎﻻﺑﺘﺪﺍﺀ‪ ،‬ﻭﺍﳋﱪ ﺇﻻ ﺁﰐ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﺁﰐ ﺍﺳﻢ‬
‫ﻓﺎﻋﻞ‪ ،‬ﻭ﴿ﺍﻟﺮﲪﻦ﴾ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﺎﻹﺗﻴﺎﻥ‪ ،‬ﻭ﴿ﻋﺒﺪﺍ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﺁﺗﻴﻪ‬
‫ﻭﻗﺖ ﺧﻠﻘﻪ ﺇﻳﺎﻩ ﻃﻮ ‪‬ﻋﺎ ﻣﻨﻘﺎ ‪‬ﺩﺍ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺁﺗﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫﴿ﻭﻓﺮﺩﺍ﴾ ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻧﺎﺻﺮ ﻟﻪ ﻭﻻ ﻣﻌﲔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻻ ﻳﺮﻯ ﺃﺣﺪ‬
‫ﺃﻥ ﺃﺣﺪﺍ ﳛﺎﺳﺐ ﻣﻌﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻭﺩﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﳏﺒﺔ ﰲ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ﻭ﴿ﻳﺴﺮﻧﺎﻩ ﺑﻠﺴﺎﻧﻚ﴾‪ ،‬ﺃﻱ‪ :‬ﺳﻬﻠﻨﺎﻩ ﻭﺃﻧـﺰﻟﻨﺎﻩ ﺑﻠﻐﺘﻚ‪ ،‬ﻟﺘﺒﺸﺮ ﺑﻪ ﺍﳌﺘﻘﲔ‪ ،‬ﻭﺍﻟﻠﺪ‬
‫ﲨﻊ ﺃﻟﺪ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺪﻳﺪ ﺍﳋﺼﻮﻣﺔ‪ ،‬ﻳﻌﲏ ﺫﻭﻱ ﺟﺪﻝ ﺑﺎﻟﺒﺎﻃﻞ‪ ،‬ﻭﺍﻟﺮﻛﺰ ﺍﻟﺼﻮﺕ ﺍﳋﻔﻲ‪.‬‬
‫ﻓﺄﻣﺎ ﺍﻟﻴﺎﺀﺍﺕ ﻓﻘﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺣﺪﻩ ﻣﻦ ﻭﺭﺍﺋﻲ ﻭﻛﺎﻧﺖ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪.‬‬
‫ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﱄ ﺁﻳﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺭﰊ‪ ،‬ﺇﻧﻪ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻤﺎ‪ .‬ﻭﻗﺮﺃ ﲪﺰﺓ ﺁﺗﺎﱐ ﺍﻟﻜﺘﺎﺏ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪.‬‬
‫‪٢٥٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬
‫‪٢٥٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺳﻮﺭﺓ ﻃﻪ ﻣﻜﻴﺔ‬

‫ﷲ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ‬

‫ﺴ ِﻢ ﺍ ِ‬
‫ِﺑ ‪‬‬

‫‪Ò‬‬ ‫ﺨﺸ‪‬ﻰ‬ ‫ﺸﻘﹶﻰ ‪ِ Ò‬ﺇ ﱠﻻ ‪‬ﺗ ﹾﺬ ِﻛ ‪‬ﺮ ﹰﺓ ﱢﻟﻤ‪‬ﻦ ‪‬ﻳ ‪‬‬ ‫ﻚ ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ﹶﻥ ِﻟ‪‬ﺘ ‪‬‬ ‫﴿ﻃﻪ ‪ Ò‬ﻣ‪‬ﺎ ﺃﹶﻧـﺰﹾﻟ‪‬ﻨﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺳ‪‬ﺘﻮ‪‬ﻯ ‪Ò‬‬ ‫ﺵﺍ‪‬‬ ‫ﺕ ﺍﻟﻌ‪ ‬ﹶﻠ ‪‬ﻰ ‪ Ò‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪ ‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻌ ‪‬ﺮ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﺽ ﻭ‪‬ﺍﻟ ‪‬‬‫ﻼ ‪‬ﻣ ‪‬ﻤ ‪‬ﻦ ‪‬ﺧ ﹶﻠ ‪‬ﻖ ﺍ َﻷ ‪‬ﺭ ‪‬‬ ‫ﺗ‪‬ﻨـﺰﻳ ﹰ‬
‫ﺠ ‪‬ﻬ ‪‬ﺮ‬
‫ﺖ ﺍﻟﱠﺜﺮ‪‬ﻯ ‪ Ò‬ﻭﺇِﻥ ‪‬ﺗ ‪‬‬ ‫ﺤ ‪‬‬ ‫ﺽ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺕ ‪‬ﻭﻣ‪‬ﺎ ﻓِﻲ ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴﻤ‪‬ﺎﻭ‪‬ﺍ ِ‬ ‫ﹶﻟﻪ‪ ‬ﻣ‪‬ﺎ ﻓِﻲ ﺍﻟ ‪‬‬
‫ﺴ ‪‬ﺮ ‪‬ﻭﹶﺃ ‪‬ﺧﻔﹶﻰ﴾]ﺍﻵﻳﺎﺕ‪.[٧-١ :‬‬ ‫ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﺍﻟ ‪‬‬
‫﴿ﻃﻪ﴾‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺣﺮﻑ ﻫﺠﺎﺀ‪ ،‬ﳓﻮ ﺃﱂ‪ ،‬ﻭﺍﻟﺮ‪ ،‬ﺟﺎﺀ ﰲ ﺍﻟﺘﻔﺴﲑ ﺃﻥ ﻣﻌﻨﺎﻫﺎ ﻳﺎ‬
‫ﺭﺟﻞ‪ ،‬ﻭﺫﻛﺮ ﻋﻦ ﺍﻟﻜﺴﺎﺋﻲ ﺃ‪‬ﺎ ﻟﻐﺔ ﲤﻚ ﻭﺃﻧﺸﺪ‪:‬‬
‫ﺱ ﺍﷲ ﺃﺧﻼﻕ ﺍﳌﻼﻋﲔ‬ ‫ﻻ ﹶﻗﺪ ‪‬‬ ‫ﺴ ﹶﻔﺎ ‪‬ﻫﺔ ﻃﻪ ﻣﻦ ‪‬ﺧﻼِﺋ ِﻘ ﹸﻜﻢ‬ ‫ﺇﻥ ﺍﻟ ‪‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻔﺘﺢ ﺍﻟﻄﺎﺀ ﻭﻛﺴﺮ ﺍﳍﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻹﻣﺎﻟﺔ ﻓﻴﻬﻤﺎ ﺇﻻ ﺃﻥ ﺇﻣﺎﻟﺔ‬
‫ﻧﺎﻓﻊ ﺇﱃ ﺍﻟﻔﺘﺢ ﺃﻗﺮﺏ‪.‬‬
‫ﻓﻤﻦ ﻓﺘﺢ ﺍﳊﺮﻓﲔ ﻓﻌﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻣﻦ ﺃﻣﺎﳍﻤﺎ ﻓﻠﻺﺷﻌﺎﺭ ﺑﺄﻥ ﳍﻤﺎ ﺃﺻﻼ ﰲ ﺍﻟﻴﺎﺀ‪،‬‬
‫ﻭﻣﻦ ﻓﺘﺢ ﺍﻟﻄﺎﺀ ﻭﺃﻣﺎﻝ ﺍﳍﺎﺀ‪ ،‬ﻓﻸﻧﻪ ﻛﺮﻩ ﺍﳉﻤﻊ ﺑﲔ ﺣﺮﻓﲔ ﳑﺎﻟﲔ ﻣﻦ ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ‪،‬‬
‫ﻭﺧﺺ ﺍﻟﻄﺎﺀ ﺑﺎﻟﻔﺘﺢ‪ ،‬ﻻﺳﺘﻌﻼﺋﻬﺎ‪ ،‬ﻣﺎ ﺃﻧـﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻘﺮﺁﻥ ﻟﺘﺸﻘﻰ‪ ،‬ﻋﻦ ﺍﳊﺴﻦ ﻫﻮ‬
‫ﺟﻮﺍﺏ ﻟﻠﻤﺸﺮﻛﲔ ﳌﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻪ ﺷﻘﻲ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ ﻭﻗﺘﺎﺩﺓ ﻗﻴﻞ ﻟﻪ ﺫﻟﻚ‪ :‬ﺑﺴﺒﺐ ﻣﺎ‬
‫ﻛﺎﻥ ﻳﻠﻘﻰ ﻣﻦ ﺍﻟﺴﻬﺮ ﻭﺍﻟﺘﻌﺐ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﺑﺈﻣﺎﻟﺔ ﺍﻷﻟﻔﺎﺕ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻨﺪ ﺭﺀﻭﺱ ﺍﻵﻳﺎﺕ ﰲ‬
‫ﻚ‬‫ﺢ ﺍ ‪‬ﺳ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﻛﻞ ﺳﻮﺭﺓ ﺃﻭﺍﺧﺮ ﺁﻳﻬﺎ ﻋﻠﻰ ﺍﻷﻟﻒ‪ ،‬ﳓﻮ ﴿ ‪‬ﺳ‪‬ﺒ ِ‬
‫ﺍﻷ ‪‬ﻋﻠﹶﻰ﴾)‪ (١‬ﻭ﴿ﻭ‪‬ﺍﻟ ﱠﻠ ‪‬ﻴ ِﻞ ِﺇﺫﹶﺍ ‪‬ﻳ ‪‬ﻐﺸ‪‬ﻰ﴾)‪ (٢‬ﺃﻭ ﻳﺘﻔﻖ ﻓﻴﻬﺎ ﺃﻭ ﻳﺘﻮﺍﱃ ﺇﱃ ﺃﻭﺍﺧﺮﻫﺎ‪ ،‬ﻭ﴿ ‪‬ﺳﹶﺄ ﹶﻝ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ :‬ﺁﻳﺔ‪.١‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻠﻴﻞ‪ :‬ﺁﻳﺔ‪.١‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٥٨‬‬
‫ﻚ﴾)‪ .(٢‬ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﺁﺧﺮ ﺍﻵﻳﺎﺕ ﻫﺎﺀ ﻭﺃﻟﻒ‬ ‫ﺳ‪‬ﺎِﺋﻞﹲ﴾)‪ (١‬ﻭ﴿ﺍ ﹾﻗ ‪‬ﺮﹾﺃ ﺑِﺎ ‪‬ﺳ ِﻢ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺲ ‪‬ﻭﺿ‪‬ﺤ‪‬ﺎﻫ‪‬ﺎ﴾)‪ (٤‬ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ ﻣﻦ‬ ‫ﺸ ‪‬ﻤ ِ‬‫ﺕ﴾)‪ (٣‬ﻭ﴿ﻭ‪‬ﺍﻟ ‪‬‬‫ﻛﺎﻵﻳﺎﺕ ﺍﻟﱵ ﰲ ﴿ﺍﻟﻨ‪‬ﺎ ِﺯﻋ‪‬ﺎ ِ‬
‫ﺫﻭﺍﺕ ﺍﻟﻮﺍﻭ ﻭﻫﻲ‪ :‬ﻭ﴿ ‪‬ﺩﺣ‪‬ﺎﻫ‪‬ﺎ﴾)‪ ﴿ (٥‬ﻭﻣ‪‬ﺎ ﹶﻃﺤ‪‬ﺎﻫ‪‬ﺎ﴾)‪ .(٦‬ﻭ﴿ﺗ‪‬ﻼﻫ‪‬ﺎ﴾)‪ ﴿ (٧‬ﺳﺠ‪‬ﻰ﴾)‪ (٨‬ﻓﺈﻥ‬
‫ﲪﺰﺓ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻓﻴﻬﻦ ﻭﺃﻣﺎﻟﻪ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﲔ ﺍﻟﻔﺘﺢ ﻭﺍﻟﻜﺴﺮ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﲨﻴﻊ ﺫﻟﻚ ﺑﺎﻟﻔﺘﺢ ﻭﺇﳕﺎ ﺃﻣﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﻫﺬﻩ ﺍﻷﻟﻔﺎﺕ؛ ﻷﻥ ﻣﺬﻫﺒﻪ‬
‫ﺇﻣﺎﻟﺔ ﻛﻞ ﺃﻟﻒ ﺟﺎﺀﺕ ﺑﻌﺪ ﺭﺍﺀ‪ ،‬ﻓﺄﻣﺎﻝ ﺳﺎﺋﺮ ﺫﻟﻚ‪ ،‬ﻟﻴﻜﻮﻥ ﺧﻮﺍﰎ ﺍﻵﻳﺎﺕ ﻛﻠﻬﺎ ﺑﻠﻔﻆ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﳍﺬﺍ ﺃﻳﻀﺎ ﺳﻮﻯ ﺍﻟﻜﺴﺎﺋﻲ ﺑﲔ ﺍﻷﺣﺮﻑ ﺍﻷﺭﺑﻌﺔ ﻭﺑﲔ ﺳﺎﺋﺮ ﺫﻟﻚ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ‬
‫ﺍﻹﻣﺎﻟﺔ ﰲ ﺍﻷﺣﺮﻑ ﺍﻷﺭﺑﻌﺔ ﺃﻭ ﰲ ﲨﻴﻊ ﺫﻟﻚ ﻓﻌﻠﻰ ﺍﻷﺻﻞ ﻭﻗﻴﺎﺱ ﻣﺬﻫﺒﻪ ﻓﻴﻪ ﺇﻻ‬
‫ﺗﺬﻛﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﻭﻋﻈﺎ‪ ،‬ﻭﻫﻮ ﻣﻔﻌﻮﻝ ﻣﻦ ﺃﺟﻠﻪ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﺗﻨـﺰﻳﻼ ﻣﺼﺪﺭ‪،‬‬
‫ﻭﺍﻟﻌﻠﻰ ﲨﻊ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﺍﺳﺘﻮﻯ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻋﻼ ﻭﻗﺎﻝ ﻏﲑﻩ ﺍﺳﺘﻘﺮ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﻗﻬﺮ‪ ،‬ﻭﺍﻟﺜﺮﻯ ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻨﺪﻯ‪.‬‬
‫ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﻣﺎ ﲢﺖ ﺍﻟﺜﺮﻯ ﺃﻱ‪ :‬ﻣﺎ ﲢﺖ ﺳﺒﻊ ﺃﺭﺍﺽ‪﴿ ،‬ﻭﺇﻥ ﲡﻬﺮ‬
‫ﺑﺎﻟﻘﻮﻝ﴾ ﻓﻠﺤﺎﺟﺘﻚ‪ ،‬ﻭﺍﻟﺴﺮ ﻣﺎ ﺣﺪﺙ ﺑﻪ ﺍﻟﻌﺒﺪ ﻏﲑﻩ ﰲ ﺧﻔﻴﺔ‪ ،‬ﻭﺃﺧﻔﻰ ﻣﻨﻪ ﻣﺎ ﺃﺿﻤﺮ‬
‫ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﱂ ﳛﺪﺙ ﺑﻪ ﻏﲑﻩ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﺴﺮ ﻣﺎ ﺃﺿﻤﺮ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺧﻔﻰ ﻣﻨﻪ ﻣﺎ ﱂ ﻳﻜﻦ‬
‫ﻭﻻ ﺃﺿﻤﺮﻩ ﺃﺣﺪ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳌﻌﺎﺭﺝ‪ :‬ﺁﻳﺔ‪.١‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‪ :‬ﺁﻳﺔ‪.١‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ‪ :‬ﺁﻳﺔ‪.١‬‬
‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ‪ :‬ﺁﻳﺔ‪.١‬‬
‫)‪ (٥‬ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ‪ :‬ﺁﻳﺔ‪.٣٠‬‬
‫)‪ (٦‬ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ‪ :‬ﺁﻳﺔ‪.٦‬‬
‫)‪ (٧‬ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ‪ :‬ﺁﻳﺔ‪.٢‬‬
‫)‪ (٨‬ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ‪ :‬ﺁﻳﺔ‪.٢‬‬
‫‪٢٥٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺚ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪ِ Ò‬ﺇ ﹾﺫ‬
‫‪‬ﻭ ‪‬ﻫ ﹾﻞ ﹶﺃﺗ‪‬ﺎ ‪‬ﻙ ‪‬ﺣﺪِﻳ ﹸ‬ ‫‪Ò‬‬ ‫ﺴﻨ‪‬ﻰ‬
‫ﺤ‪‬‬‫ﷲ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﻫ‪ ‬ﻮ ﹶﻟﻪ‪ ‬ﺍ َﻷ ‪‬ﺳﻤ‪‬ﺎ ُﺀ ﺍﹾﻟ ‪‬‬
‫﴿ﺍ ُ‬
‫ﺲ ﹶﺃ ‪‬ﻭ ﹶﺃ ِﺟﺪ‪ ‬ﻋﻠﹶﻰ‬
‫ﺴﺖ‪ ‬ﻧ‪‬ﺎﺭ‪‬ﺍ ﱠﻟ ‪‬ﻌﻠﱢﻲ ﺁﺗِﻴﻜﹸﻢ ‪‬ﻣ ‪‬ﻨﻬ‪‬ﺎ ِﺑ ﹶﻘ‪‬ﺒ ٍ‬
‫‪‬ﺭﺃﹶﻯ ﻧ‪‬ﺎﺭ‪‬ﺍ ﹶﻓﻘﹶﺎ ﹶﻝ ﻷ ‪‬ﻫ ِﻠ ِﻪ ﺍ ‪‬ﻣ ﹸﻜﺜﹸﻮﺍ ِﺇﻧ‪‬ﻲ ﺁ‪‬ﻧ ‪‬‬
‫ﻚ ﺑِﺎﹾﻟﻮ‪‬ﺍ ِﺩ‬
‫ﻚ ِﺇ‪‬ﻧ ‪‬‬
‫ﻚ ﻓﹶﺎ ‪‬ﺧ ﹶﻠ ‪‬ﻊ ‪‬ﻧ ‪‬ﻌ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻱ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪ِ Ò‬ﺇﻧ‪‬ﻲ ﹶﺃﻧ‪‬ﺎ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺍﻟﻨ‪‬ﺎ ِﺭ ‪‬ﻫﺪ‪‬ﻯ ‪ Ò‬ﹶﻓ ﹶﻠﻤ‪‬ﺎ ﹶﺃﺗ‪‬ﺎﻫ‪‬ﺎ ﻧ‪‬ﻮ ِﺩ ‪‬‬
‫ﷲ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﹶﺃﻧ‪‬ﺎ‬
‫ِﺇ‪‬ﻧﻨِﻲ ﹶﺃﻧ‪‬ﺎ ﺍ ُ‬ ‫‪Ò‬‬ ‫ﻚ ﻓﹶﺎ ‪‬ﺳ‪‬ﺘ ِﻤ ‪‬ﻊ ِﻟﻤ‪‬ﺎ ﻳ‪‬ﻮﺣ‪‬ﻰ‬
‫‪‬ﻭﹶﺃﻧ‪‬ﺎ ﺍ ‪‬ﺧ‪‬ﺘ ‪‬ﺮﺗ‪ ‬‬ ‫‪Ò‬‬ ‫ﺱ ﹸﻃﻮ‪‬ﻯ‬
‫ﺍﹾﻟﻤ‪ ‬ﹶﻘ ‪‬ﺪ ِ‬
‫ﺲ‬
‫ﺠﺰ‪‬ﻯ ﹸﻛ ﱡﻞ ‪‬ﻧ ﹾﻔ ٍ‬
‫ﻼ ﹶﺓ ِﻟ ِﺬ ﹾﻛﺮِﻱ ‪ِ Ò‬ﺇ ﱠﻥ ﺍﻟﺴ‪‬ﺎ ‪‬ﻋ ﹶﺔ ﺁِﺗ‪‬ﻴﺔﹲ ﹶﺃﻛﹶﺎ ‪‬ﺩ ﹸﺃ ‪‬ﺧﻔِﻴﻬ‪‬ﺎ ِﻟ‪‬ﺘ ‪‬‬
‫ﺼﹶ‬‫ﻓﹶﺎ ‪‬ﻋ‪‬ﺒ ‪‬ﺪﻧِﻲ ‪‬ﻭﹶﺃ ِﻗ ِﻢ ﺍﻟ ‪‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ ﻣ‪‬ﻦ ﱠﻻ ﻳ‪ ‬ﺆ ِﻣﻦ‪ِ ‬ﺑﻬ‪‬ﺎ ﻭ‪‬ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﻮ‪‬ﺍ ‪‬ﻩ ﹶﻓ‪‬ﺘ ‪‬ﺮﺩ‪‬ﻯ﴾]ﺍﻵﻳﺎﺕ‪-٨ :‬‬
‫ﺼ ‪‬ﺪ‪‬ﻧ ‪‬‬ ‫ﺴﻌ‪‬ﻰ ‪ Ò‬ﹶﻓ ﹶ‬
‫ﻼ ‪‬ﻳ ‪‬‬ ‫ِﺑﻤ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫‪.[١٦‬‬
‫﴿ﺍﳊﺴﲎ﴾‪ ،‬ﺍﳊﺴﻨﺔ ﺍﳉﻤﻴﻠﺔ؛ ﻷ‪‬ﺎ ﺭﺟﻌﺖ ﺇﱃ ﺗﺄﻧﻴﺚ ﺍﳉﻤﺎﻋﺔ‪ ،‬ﻭﻣﺜﻠﻪ ﴿ﻣ‪‬ﺂ ِﺭﺏ‪‬‬
‫ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ﴾)‪ .(١‬ﻭ﴿ ِﻣ ‪‬ﻦ ﺁﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ﺍﹾﻟ ﹸﻜ‪‬ﺒﺮ‪‬ﻯ﴾)‪﴿ ،(٢‬ﻭﻫﻞ ﺃﺗﺎﻙ ﺣﺪﻳﺚ ﻣﻮﺳﻰ﴾‪ ،‬ﻳﻘﺎﻝ ﺫﻛﺮ ﻣﻮﺳﻰ‬
‫ﻫﻨﺎ ﻟﺘﺴﻠﻴﺔ ﺍﻟﻨﱯ ‪ ،‬ﳌﺎ ﻧﺎﻟﻪ ﻣﻦ ﺃﺫﻯ ﻗﻮﻣﻪ‪ ،‬ﻭﺗﺜﺒﻴﺘﻪ ﺑﺎﻟﺼﱪ ﻛﻤﺎ ﺻﱪ ﻣﻮﺳﻰ ﺣﱴ ﻧﺎﻝ‬
‫ﺍﻟﻔﻮﺯ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫﴿ﻓﻘﺎﻝ ﻷﻫﻠﻪ ﺍﻣﻜﺜﻮﺍ﴾‪ ،‬ﻗﺮﺃ ﲪﺰﺓ ﺑﻀﻢ ﺍﳍﺎﺀ ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻘﺼﺺ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﻜﺴﺮ ﺍﳍﺎﺀ ﻓﻴﻬﻤﺎ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻀﻢ ﻓﻌﻠﻰ ﺍﻷﺻﻞ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻜﺴﺮ ﻓﻠﻤﺠﺎﻭﺭﺓ‬
‫ﺍﻟﻜﺴﺮﺓ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻗﻴﻤﻮﺍ ﻣﻜﺎﻧﻜﻢ‪ ،‬ﻭﺍﻹﻳﻨﺎﺱ‪ ،‬ﺍﻹﺑﺼﺎﺭ‪ ،‬ﻭﻣﻨﻪ ﻗﻴﻞ‪ :‬ﻟﻨﺎﻇﺮ ﺍﻟﻌﲔ ﺇﻧﺴﺎﻥ‪،‬‬
‫ﻷﻧﻪ ﻳﺆﻧﺲ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻭﺟﺪﺍﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺆﻧﺲ ﺑﻪ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﻣﻦ ﺍﻷﻧﺲ‪،‬‬
‫ﻭﺍﻟﻘﺒﺲ ﻣﺎ ﺃﺧﺬﺗﻪ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﰲ ﺭﺃﺱ ﻋﻮﺩ ﺃﻭ ﺭﺃﺱ ﻓﺘﻴﻠﺔ‪ ،‬ﻭﻫﺪﻯ‪ ،‬ﻫﺎﺩﻳﺎ‪ ،‬ﻓﺄﺟﺰﺍﺀ‬
‫ﺍﳌﺼﺪﺭ ﻣﻦ ﺍﳍﺎﺩﻱ‪ ،‬ﻭﻛﺎﻥ ﰲ ﺷﺘﺎﺀ ﻭﻗﺪ ﺍﻣﺘﻨﻊ ﻋﻠﻴﻪ ﺍﻟﻘﺪﺡ‪ ،‬ﻭﺿﻞ ﻋﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺮﺟﺎ‬
‫ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺑﻨﺎﺭ ﻳﺼﻄﻠﻮﻥ ‪‬ﺎ‪ ،‬ﺃﻭ ﳚﺪ ﻣﻦ ﻳﺪﻟﻪ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﺿﻠﻬﺎ‪﴿ ،‬ﻓﻠﻤﺎ ﺃﺗﺎﻫﺎ﴾‪،‬‬
‫ﺃﻱ‪ :‬ﺩﻧﺎ ﻣﻨﻬﺎ‪﴿ ،‬ﻧﻮﺩﻱ ﻳﺎ ﻣﻮﺳﻰ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﺇﺳﺤﺎﻕ‪ ،‬ﺍﺳﺘﺄﺧﺮﺕ ﻋﻨﻪ ﻓﻠﻤﺎ ﺭﺃﻯ ﺫﻟﻚ‬
‫ﺭﺟﻊ ﻭﺃﻭﺟﺲ ﰲ ﻧﻔﺴﻪ ﺧﻴﻔﺔ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺍﻟﺮﺟﻌﺔ ﺩﻧﺖ ﻣﻨﻪ‪ ،‬ﰒ ﻛﻠﻢ‪ ،‬ﺇﱐ ﺃﻧﺎ ﺭﺑﻚ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﺁﻳﺔ‪.١٨‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﺁﻳﺔ‪.٢٣‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٦٠‬‬
‫ﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﴿ﻭﺃﱐ ﺃﻧﺎ ﺭﺑﻚ﴾‪ ،‬ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻋﻠﻰ ﻣﻌﲎ ﻧﻮﺩﻱ ﺃﱐ ﺃﻧﺎ ﺭﺑﻚ‪،‬‬
‫ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻜﺴﺮ ﻋﻠﻰ ﻣﻌﲎ ﻧﻮﺩﻱ ﻳﺎ ﻣﻮﺳﻰ ﻓﻘﺎﻝ ﺍﷲ ﻟﻪ‪ ،‬ﺇﱐ ﺃﻧﺎ ﺭﺑﻚ‪﴿ ،‬ﻓﺎﺧﻠﻊ‬
‫ﻧﻌﻠﻴﻚ﴾‪ ،‬ﻗﻴﻞ‪ :‬ﻛﺎﻧﺖ ﻣﻦ ﺟﻠﺪ ﲪﺎﺭ ﻣﻴﺖ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻣﺮ ﺑﺬﻟﻚ ﻟﻴﺒﺎﺷﺮ ﺑﻘﺪﻣﻴﻪ ﺑﺮﻛﺔ ﺫﻟﻚ‬
‫ﺍﳌﻮﺿﻊ‪﴿ ،‬ﻭﺍﳌﻘﺪﺱ﴾‪ ،‬ﺍﳌﺒﺎﺭﻙ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳌﻄﻬﺮ‪﴿ ،‬ﻭﻃﻮﻯ﴾‪ :‬ﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ‬
‫ﺕ﴾)‪.(١‬‬ ‫ﻋﻤﺮﻭ ﻏﲑ ﻣﻨﻮﻧﺔ ﻭﻛﺬﻟﻚ ﰲ ﴿ﺍﻟﻨ‪‬ﺎ ِﺯﻋ‪‬ﺎ ِ‬
‫ﻭﺍﻟﺒﺎﻗﻮﻥ ﻣﻨﻮﻧﺔ ﰲ ﺍﻟﺴﻮﺭﺗﲔ ﻓﻤﻦ ﺗﺮﻙ ﺗﻨﻮﻳﻨﻪ ﻓﻌﻠﺘﻪ ﺃﻧﻪ ﻣﻌﺪﻭﻝ ﻛﻌﻤﺮ‪ ،‬ﻭﻫﻮ‬
‫ﻣﻌﺮﻓﺔ ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﺆﻧﺚ‪ ،‬ﺍﺳﻢ ﻟﻠﺒﻘﻌﺔ ﻭﻫﻮ ﻣﻌﺮﻓﺔ‪ ،‬ﻭﻣﻦ ﻧﻮﻧﻪ ﺟﻌﻠﻪ ﺍﲰﺎ ﻟﻠﻤﻜﺎﻥ ﻏﲑ‬
‫ﻣﻌﺪﻭﻝ ﻛﺼﺮﺩ‪ ،‬ﻭﻫﻮ ﺑﺪﻝ ﻣﻦ ﺍﻟﻮﺍﺩﻱ ﰲ ﺍﻟﻮﺟﻬﲔ‪ ،‬ﻭﻣﻦ ﻛﺴﺮ ﺍﻟﻄﺎﺀ ﻓﺎﻟﻮﺟﻪ ﺻﺮﻓﻪ‪.‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ‪﴿ :‬ﻭﺃﻧﺎ﴾ ﺑﺘﺸﺪﻳﺪ ﺍﻟﻨﻮﻥ‪﴿ ،‬ﺍﺧﺘﺮﻧﺎﻙ﴾ ﺑﺎﻟﻨﻮﻥ ﻭﺍﻷﻟﻒ ﻋﻠﻰ ﻧﻮﺩﻱ ﺃﻧﺎ‬
‫ﺍﺧﺘﺮﻧﺎﻙ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‪ ،‬ﺃﻧﺎ ﺑﺘﺨﻔﻴﻒ ﺍﻟﻨﻮﻥ‪﴿ ،‬ﺍﺧﺘﺮﺗﻚ﴾ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻻﺧﺘﻴﺎﺭ؛ ﻷﻧﻪ ﺃﺷﺪ‬
‫ﻣﻮﺍﻓﻘﺔ ﻟﻠﻤﺼﺤﻒ‪﴿ ،‬ﻭﺃﻗﻢ ﺍﻟﺼﻼﺓ ﻟﺬﻛﺮﻱ﴾‪ ،‬ﺃﻱ‪ :‬ﻟﺘﺬﻛﺮﱐ ﻓﻴﻬﺎ؛ ﻷﻥ ﺍﻟﺼﻼﺓ ﻻ‬
‫ﺗﻜﻮﻥ ﺇﻻ ﺑﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻥ ﺃﺫﻛﺮﻙ ﺑﺎﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ‪.‬‬
‫﴿ﹶﺃﻛﹶﺎ ‪‬ﺩ ﹸﺃ ‪‬ﺧﻔِﻴﻬ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺃﺳﺘﺮﻫﺎ ﻣﻦ ﻧﻔﺴﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻛﺎﺩ ﻻ ﺃﻇﻬﺮ ﻋﻠﻴﻬﺎ ﺃﺣ ‪‬ﺪﺍ‪،‬‬
‫ﺃﻱ‪ :‬ﻻ ﺃﺫﻛﺮﻫﺎ ﺑﺄ‪‬ﺎ ﺁﺗﻴﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﴿ ﹶﻻ ‪‬ﺗ ﹾﺄﺗِﻴ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻻ ‪‬ﺑ ‪‬ﻐ‪‬ﺘ ﹰﺔ﴾)‪ (٢‬ﻭﻗﻴﻞ‪ :‬ﻣﻌﻨﺎﻩ ﻻ ﺃﻇﻬﺮﻫﺎ‪.‬‬
‫ﻚ ‪‬ﻋ ‪‬ﻨﻬ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻻ ﳝﻨﻌﻚ ﻋﻦ ﺍﻟﺘﺼﺪﻳﻖ ‪‬ﺎ ﻓﺘﺮﺩﻯ‪ ،‬ﺃﻱ‪ :‬ﻠﻚ‪ ،‬ﻭﻫﻮ‬ ‫ﺼ ‪‬ﺪ‪‬ﻧ ‪‬‬
‫ﻼ ‪‬ﻳ ‪‬‬
‫﴿ ﹶﻓ ﹶ‬
‫ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻟﻨﻬﻲ ﺑﺎﻟﻔﺎﺀ‪ ،‬ﻭﺍﳋﻄﺎﺏ ﻟﻠﻨﱯ ‪ ،‬ﻭﺍﻟﻨﻬﻲ ﻟﺴﺎﺋﺮ‬
‫ﺍﳌﻜﻠﻔﲔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ‪ :‬ﺁﻳﺔ‪.٦‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ :‬ﺁﻳﺔ‪.١٨٧‬‬
‫‪٢٦١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺶ ِﺑﻬ‪‬ﺎ‬
‫ﻱ ﹶﺃ‪‬ﺗ ‪‬ﻮ ﱠﻛﺄﹸ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ‪‬ﻭﹶﺃﻫ‪ ‬‬
‫ﻗﹶﺎ ﹶﻝ ِﻫ ‪‬ﻲ ‪‬ﻋﺼ‪‬ﺎ ‪‬‬ ‫‪Ò‬‬ ‫ﻚ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ‬
‫ﻚ ِﺑ‪‬ﻴﻤِﻴِﻨ ‪‬‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ِﺗ ﹾﻠ ‪‬‬
‫‪‬ﻋﻠﹶﻰ ﹶﻏ‪‬ﻨﻤِﻲ ‪‬ﻭِﻟ ‪‬ﻲ ﻓِﻴﻬ‪‬ﺎ ﻣ‪‬ﺂ ِﺭﺏ‪ ‬ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﺃﹾﻟ ِﻘﻬ‪‬ﺎ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪ Ò‬ﹶﻓﹶﺄﹾﻟﻘﹶﺎﻫ‪‬ﺎ ﹶﻓِﺈﺫﹶﺍ ِﻫ ‪‬ﻲ ‪‬ﺣ‪‬ﻴﺔﹲ‬
‫ﺿ ‪‬ﻤ ‪‬ﻢ ‪‬ﻳ ‪‬ﺪ ‪‬ﻙ ِﺇﻟﹶﻰ‬
‫ﻭ‪‬ﺍ ‪‬‬ ‫‪Ò‬‬ ‫ﲑ‪‬ﺗﻬ‪‬ﺎ ﺍﻷُﻭﻟﹶﻰ‬
‫ﻒ ‪‬ﺳﻨ‪‬ﻌِﻴ ‪‬ﺪﻫ‪‬ﺎ ِﺳ ‪‬‬
‫ﺨ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﺧ ﹾﺬﻫ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬ ‫‪Ò‬‬ ‫ﺴﻌ‪‬ﻰ‬
‫‪‬ﺗ ‪‬‬
‫‪Ò‬‬ ‫ﻚ ِﻣ ‪‬ﻦ ﺁﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ﺍﹾﻟ ﹸﻜ ‪‬ﺒﺮ‪‬ﻯ‬
‫ِﻟﻨ‪ِ ‬ﺮ‪‬ﻳ ‪‬‬ ‫‪Ò‬‬ ‫ﺝ ‪‬ﺑ ‪‬ﻴﻀ‪‬ﺎ َﺀ ِﻣ ‪‬ﻦ ﹶﻏ ‪‬ﻴ ِﺮ ﺳ‪‬ﻮ ٍﺀ ﺁ‪‬ﻳ ﹰﺔ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬‬
‫‪‬ﺟﻨ‪‬ﺎ ِﺣ ‪‬‬
‫ﺐ ِﺇﻟﹶﻰ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ِﺇ‪‬ﻧﻪ‪ ‬ﹶﻃﻐ‪‬ﻰ﴾]ﺍﻵﻳﺎﺕ‪.[٢٤-١٧ :‬‬
‫ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬
‫﴿ﺗﻠﻚ﴾ ﺍﺳﻢ ﻣﺒﻬﻢ ﳚﺮﻱ ﳎﺮﻯ ﺍﻟﱵ‪ ،‬ﻭﺗﻮﺻﻞ ﻛﻤﺎ ﺗﻮﺻﻞ ﺍﻟﱵ‪ ،‬ﺍﳌﻌﲎ ﻭﻣﺎ ﺍﻟﱵ‬
‫ﺑﻴﻤﻴﻨﻚ‪ ،‬ﻭﻣﻌﲎ ﺳﺆﺍﻟﻪ ﻋﻤﺎ ﰲ ﻳﺪﻩ ﻣﻦ ﺍﻟﻌﺼﺎ‪ ،‬ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻴﻬﺎ ﻟﻴﻘﻊ ﺍﳌﻌﺠﺰ ‪‬ﺎ ﺑﻌﺪ ﺍﻟﺘﺜﺒﻴﺖ‬
‫ﻓﻴﻬﺎ ﻭﺍﻟﺘﺄﻣﻞ ﳍﺎ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺃﺗﻮﻛﺄ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﺗﻜﻲﺀ ﻋﻠﻴﻬﺎ‪﴿ ،‬ﻭﺃﻫﺶ﴾ ﺃﻱ‪ :‬ﺃﺿﺒﻂ ﺍﻟﻮﺭﻕ‬
‫‪‬ﺎ ﻋﻠﻰ ﻏﻨﻤﻲ‪ ،‬ﻭﺍﺷﺘﻘﺎﻗﻪ ﻣﻦ ﺃﱐ ﺃﺣﻴﻞ ﺍﻟﺸﻲﺀ ﺇﱃ ﺍﳍﺸﺎﺷﺔ ﻭﺍﻹﻣﻜﺎﻥ‪ ،‬ﻭﺍﳌﺂﺭﺏ‬
‫ﺍﳊﺎﺟﺎﺕ‪ ،‬ﺍﻟﻮﺍﺣﺪﺓ ﻣ‪‬ﺄ ‪‬ﺭﺑ‪‬ﺔ ﻭﻣ‪‬ﺄ ‪‬ﺭﺑ‪‬ﺔ‪.‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺍﻧﻘﻄﻊ ﻟﺴﺎﻧﻪ ﺑﺎﳍﻴﺒﺔ ﻓﺄﲨﻞ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﱂ ﻳﻔﺼﻞ‪ ،‬ﻭﻛﺎﻥ ﳍﺎ ﺷﻌﺒﺘﺎﻥ ﻭﳏﺠﻦ‬
‫ﻓﺈﺫﺍ ﻃﺎﻟﺖ ﺍﻟﺸﺠﺮﺓ ﺟﻨﺎﻫﺎ ﺑﺎﶈﺠﻦ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﺴﺮ ﻣﻨﻬﺎ ﻏﺼﻨﺎ ﻟﻮﺍﻩ ﺑﺎﻟﺸﻌﺒﺘﲔ‪،‬‬
‫ﻭﺇﺫﺍ ﺳﺎﺭ ﺃﻟﻘﺎﻫﺎ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻓﻌﻠﻖ ‪‬ﺎ ﻗﻮﺳﻪ ﻭﻛﻨﺎﻧﺘﻪ ﻭﺛﻮﺑﻪ ﻭﺣﻼﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﺼﻞ ﰲ‬
‫ﺍﻟﱪﻳﺔ ﺭﻛﺰﻫﺎ ﰒ ﻋﺮﺽ ﺍﻟﺰﻧﺪﻳﻦ ﻋﻠﻰ ﺷﻌﺒﺘﻴﻬﺎ‪ ،‬ﻭﺃﻟﻘﻰ ﻋﻠﻴﻬﺎ ﻛﺴﺎﺀﻩ‪ ،‬ﻓﺎﺳﺘﻈﻞ ‪‬ﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﻭﺭﺩ ﻣﺎﺩ ﻓﻘﺼﺮ ﺭﺷﺎﺅﻩ ﻭﺻﻠﻪ ‪‬ﺎ ﻳﺸﺪﻩ ﰲ ﳏﺠﻨﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﺎﺗﻞ ‪‬ﺎ ﺍﻟﺴﺒﺎﻉ‬
‫ﺴﻌ‪‬ﻰ﴾ ﺃﻱ‪ :‬ﺣﻴﺔ ﺫﺍﺕ ﺣﻴﺎﺓ‪ ،‬ﻓﻌﱪ ﻋﻦ‬ ‫ﻋﻦ ﻏﻨﻤﻪ؛ ﻓﻬﺬﻩ ﻣﺂﺭﺑﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪ ﴿ :‬ﹶﻓِﺈﺫﹶﺍ ِﻫ ‪‬ﻲ ‪‬ﺣ‪‬ﻴﺔﹲ ‪‬ﺗ ‪‬‬
‫ﺣﻴﺎ‪‬ﺎ ﺑﺬﻟﻚ؛ ﻷﻧﻪ ﺃﺣﺴﻦ ﻭﺃﻋﻢ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻛﺎﻥ ﺛﻌﺒﺎﻧﺎ ﺫﻛﺮﺍ ﺍﺑﺘﻠﻊ‬
‫ﺍﻟﺼﺨﺮ ﻭﺍﻟﺸﺠﺮ‪ ،‬ﻭﺟﺎﺯ ﺫﻟﻚ‪ ،‬ﻷﻥ ﻟﻔﻆ ﺍﳊﻴﺔ ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﳊﻴﺎﺕ‪ ،‬ﻛﻤﺎ‬
‫ﱃ‬
‫ﻳﻄﻠﻖ ﻋﻠﻰ ﺍﻷﻧﺜﻰ ﻗﺎﻝ‪ :‬ﺧﺬﻫﺎ ﻭﻻ ﲣﻒ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ ﺭﺃﻫﺎ ﺗﺒﺘﻠﻊ ﻛﻞ ﻣﺎ ﻣﺮﺕ ﺑﻪ‪ ،‬ﻭ ﱠ‬
‫ﻣﺪﺑﺮﺍ ﻓﻘﺎﻝ‪﴿ :‬ﺧﺬﻫﺎ ﻭﻻ ﲣﻒ ﺳﻨﻌﻴﺪﻫﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻧﺮﺩﻫﺎ ﻋﺼﺎ ﻛﻤﺎ ﻛﺎﻧﺖ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺍﻟﺴﲑﺓ‪ :‬ﺍﳍﻴﺄﺓ‪ ،‬ﻭﺃﺻﻠﻪ ﺃﻥ ‪‬ﻳﺴﺎﺭ ‪‬ﺎ‪ ،‬ﺃﻱ‪ :‬ﲡﺮﻱ ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﺖ ﲡﺮﻱ ﻋﻠﻴﻪ ﻣﻦ‬
‫ﻗﺒﻞ‪ ،‬ﻭﻫﻲ ﻣﻨﺼﻮﺑﺔ ﻋﻠﻰ ﺇﺳﻘﺎﻁ ﺍﳋﺎﻓﺾ‪ ،‬ﻭﺇﻓﻀﺎﺀ ﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﳌﻌﲎ ﺇﱃ ﺳﲑ‪‬ﺎ‪.‬‬
‫﴿ﻭﺃﺿﻤﻢ ﻳﺪﻙ ﺇﱃ ﺟﻨﺎﺣﻚ﴾ ﻗﻴﻞ‪ :‬ﺇﱃ ﺟﻴﺒﻚ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﱃ ﻋﻀﺪﻙ‪ ،‬ﻭﺍﻟﺴﻮﺀ‪:‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٦٢‬‬
‫ﺍﻟﱪﺹ‪ ،‬ﻭ)ﺑﻴﻀﺎﺀ( ﻧﺼﺐ ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﻦ ﺍﳌﻀﻤﺮ ﰲ ﲣﺮﺝ‪ ،‬ﻭﺁﻳﺔ ﺑﺪﻝ ﻣﻦ ﺑﻴﻀﺎﺀ ﺣﺎﻝ‬
‫ﺃﻳﻀﺎ‪ ،‬ﺃﻱ‪ :‬ﲣﺮﺝ ﻣﻨﺒﺌﺔ ﻋﻦ ﻗﺪﺭﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺃﻭ ﻋﻠﻰ ﻧﻌﻄﻴﻚ ﺁﻳﺔ ﺃﺧﺮﻯ‪ ،‬ﻭﺣﺬﻑ ﳌﺎ‬
‫ﻛﺎﻥ ﰲ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻟﻨﺮﻳﻚ‪ ،‬ﺃﻱ‪ :‬ﻟﻨﻈﻬﺮ ﻟﻚ ﻣﻦ ﺁﻳﺎﺗﻨﺎ ﺍﻟﻜﱪﻯ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺴ ‪‬ﺮ ﻟِﻲ ﹶﺃ ‪‬ﻣﺮِﻱ ‪ Ò‬ﻭ‪‬ﺍ ‪‬ﺣ ﹸﻠ ﹾﻞ ﻋ‪ ‬ﹾﻘ ‪‬ﺪ ﹰﺓ ﻣ‪‬ﻦ ﱢﻟﺴ‪‬ﺎﻧِﻲ‬
‫ﺻ ‪‬ﺪﺭِﻱ ‪ Ò‬ﻭ‪‬ﻳ ‪‬‬
‫ﺡ ﻟِﻲ ‪‬‬
‫ﺏ ﺍ ‪‬ﺷ ‪‬ﺮ ‪‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬
‫‪ Ò‬ﻳ ﹾﻔ ﹶﻘﻬ‪‬ﻮﺍ ﹶﻗ ‪‬ﻮﻟِﻲ ‪ Ò‬ﻭ‪‬ﺍ ‪‬ﺟﻌ‪‬ﻞ ﻟﱢﻲ ‪‬ﻭﺯِﻳﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻫﻠِﻲ ‪ Ò‬ﻫ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ ﹶﺃﺧِﻲ ‪ Ò‬ﺍ ‪‬ﺷ ‪‬ﺪ ‪‬ﺩ ِﺑ ِﻪ ﹶﺃ ‪‬ﺯﺭِﻱ‬
‫ﺖ ِﺑﻨ‪‬ﺎ‬
‫ﻚ ﻛﹸﻨ ‪‬‬
‫ﻚ ﹶﻛِﺜﲑ‪‬ﺍ ‪ Ò‬ﻭ‪‬ﻧ ﹾﺬﻛﹸ ‪‬ﺮ ‪‬ﻙ ﹶﻛِﺜﲑ‪‬ﺍ ‪ِ Ò‬ﺇ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬‬
‫ﺴ‪‬ﺒ ‪‬‬
‫‪ Ò‬ﻭﹶﺃ ‪‬ﺷ ِﺮ ﹾﻛﻪ‪ ‬ﻓِﻲ ﹶﺃ ‪‬ﻣﺮِﻱ ‪ Ò‬ﹶﻛ ‪‬ﻲ ﻧ‪ ‬‬
‫ﺼﲑ‪‬ﺍ﴾]‪.[٣٥-٢٥‬‬
‫‪‬ﺑ ِ‬
‫ﺍﻓﺘﺢ ﺑﺎﳊﻖ ﱄ ﺻﺪﺭﻱ‪ ،‬ﻭﻛﺎﻧﺖ ﰲ ﻟﺴﺎﻧﻪ ﺭﺗﺔ‪ ،‬ﻭﺳﺒﺐ ﺫﻟﻚ ﺃﻧﻪ ﺃﺧﺬ ﻭﻫﻮ ﻃﻔﻞ‬
‫ﺑﻠﺤﻴﺔ ﻓﺮﻋﻮﻥ‪ ،‬ﻓ ‪‬ﻬ ‪‬ﻢ ﺑﻪ ﻓﻘﺎﻟﺖ ﻟﻪ ﺁﺳﻴﺔ‪ :‬ﺇﻧﻪ ﺻﱯ ﻻ ﻳﻌﻘﻞ ﻭﻋﻼﻣﺘﻪ ﺃﻥ ﻳﺄﺧﺬ ﲨﺮﺓ ﻣﻦ‬
‫ﻃﺴﺖ ﻓﺘﺠﻌﻞ ﰲ ﻓﻴﻪ‪ ،‬ﻓﻮﺿﻊ ﺑﲔ ﻳﺪﻳﻪ ﻃﺴﺘﺎ ﻣﻦ ﺣﻠﻰ‪ ،‬ﻭﻃﺴﺘﺎ ﻣﻦ ﲨﺮ ﺣﱴ ﻳﻌﻠﻢ ﻣﺎ‬
‫ﻳﺼﻨﻊ‪ ،‬ﻓﻮﺿﻊ ﺫﻟﻚ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﺄﻫﻮﻯ ﻣﻮﺳﻰ ﻟﻴﺄﺧﺬ ﺍﻟﺬﻫﺐ ﻓﺄﺧﺬ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺑﻴﺪﻩ ﻓﺄﻫﻮﻯ ‪‬ﺎ ﰲ ﺍﳉﻤﺮ‪ ،‬ﻓﺄﺧﺬ ﲨﺮﺓ ﻓﻮﺿﻌﻬﺎ ﰲ ﻓﻴﻪ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺮﺗﺔ ﻣﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺃﺻﻞ ﺍﻟﻮﺯﺍﺭﺓ ﻣﻦ ﺍﻟﻮﺯﺭ ﻭﻫﻮ ﺍﳊﻤﻞ‪ ،‬ﻛﺄﻥ ﺍﻟﻮﺯﻳﺮ ﳛﻤﻞ ﻋﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺜﻘﻞ‬
‫ﻭﻗﻴﻞ‪ :‬ﻣﻦ ﺍﻟﻮﺯﺭ ﻭﻫﻮ ﺍﳉﺒﻞ ﺍﻟﺬﻱ ﻳﻌﺘﺼﻢ ﺑﻪ‪ ،‬ﻳﺮﻳﺪ ﺃﻥ ﺍﻟﺴﻠﻄﺎﻥ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻠﺘﺠﺊ‬
‫ﺇﱃ ﺭﺃﻳﻪ‪ ،‬ﻭﻧﺼﺐ ﻫﺎﺭﻭﻥ ﻋﻠﻰ ﺃﻧﻪ ﺑﺪﻝ ﻣﻦ ﻭﺯﻳﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﻣﻨﺼﻮﺏ ﺑﺎﺟﻌﻞ ﻋﻠﻰ‬
‫ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ‪ ،‬ﺃﻱ‪ :‬ﻭﺍﺟﻌﻞ ﱄ ﻫﺎﺭﻭﻥ ﺃﺧﻲ ﻭﺯﻳﺮﺍ‪ ،‬ﻭﺃﺧﻲ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ‬
‫ﺍﻟﻨﻌﺖ ﳍﺎﺭﻭﻥ‪ ،‬ﻭ﴿ﺃﺯﺭﻱ﴾‪ ،‬ﺃﻱ‪ :‬ﻇﻬﺮﻱ ﻭﻣﻨﻪ ﺃﺯﺭﺕ ﻓﻼﻧﺎ ﻋﻠﻰ ﺍﻷﻣﺮ‪ ،‬ﺃﻱ‪ :‬ﻗﻮﻳﺘﻪ‬
‫ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﺃﺷﺪﺩ﴾ ﻣﻘﻄﻮﻋﺔ ﺍﻷﻟﻒ ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻭﹸﺃﺷﺮﻛﻪ ﻣﻀﻤﻮﻣﺔ ﺍﳍﻤﺰﺓ‬
‫ﻋﻠﻰ ﺟﻮﺍﺏ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺃﺧﻲ ﺍﺷﺪﺩ‪ ،‬ﻣﻮﺻﻮﻟﺔ‪ ،‬ﻭﺃﺷﺮﻛﻪ‪ ،‬ﻣﻔﺘﻮﺣﺔ ﺍﳍﻤﺰﺓ‬
‫ﻋﻠﻰ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺃﻱ‪ :‬ﻭﺍﺟﻌﻠﻪ ﺷﺮﻳﻜﺎ ﰲ ﺃﻣﺮﻱ‪﴿ ،‬ﻛﻲ ﻧﺴﺒﺤﻚ﴾‪ ،‬ﺃﻱ‪ :‬ﻧﺼﻠﻲ ﻟﻚ‬
‫ﺤﺎ‬
‫ﻭﻧﺬﻛﺮﻙ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻴﻚ ﻭﺍﳊﻤﺪ ﻟﻚ‪ ،‬ﻭﻛﺜﲑﺍ ﻧﻌﺖ ﳌﺼﺪﺭ ﳏﺬﻭﻑ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﺗﺴﺒﻴ ‪‬‬
‫ﻼ‪﴿ ،‬ﺇﻧﻚ ﻛﻨﺖ ﺑﻨﺎ‬ ‫ﻛﺜ ‪‬ﲑﺍ‪ ،‬ﺃﻭ ﻧﻌﺖ ﻟﻮﻗﺖ ﳏﺬﻭﻑ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻧﺴﺒﺤﻚ ﻭﻗ‪‬ﺘﺎ ﻃﻮﻳ ﹰ‬
‫‪٢٦٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺑﺼ‪‬ﻴﺮ﴾ ﺃﻱ‪ :‬ﻋﺎﳌﺎ‪.‬‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ ‪‬ﻣ ‪‬ﺮ ﹰﺓ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ ِﺇ ﹾﺫ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ‬
‫ﻚ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪ Ò‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻣ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺖ ﺳ‪ ‬ﺆﹶﻟ ‪‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ﹶﻗ ‪‬ﺪ ﺃﹸﻭﺗِﻴ ‪‬‬
‫ﻚ ﻣ‪‬ﺎ ﻳ‪‬ﻮﺣ‪‬ﻰ ‪ Ò‬ﹶﺃ ِﻥ ﺍ ﹾﻗ ِﺬﻓِﻴ ِﻪ ﻓِﻲ ﺍﻟﺘ‪‬ﺎﺑ‪‬ﻮ ِ‬
‫ﺕ ﻓﹶﺎ ﹾﻗ ِﺬﻓِﻴ ِﻪ ﻓِﻲ ﺍﹾﻟ‪‬ﻴ ‪‬ﻢ ﹶﻓ ﹾﻠ‪‬ﻴ ﹾﻠ ِﻘ ِﻪ ﺍﹾﻟ‪‬ﻴ ‪‬ﻢ ﺑِﺎﻟﺴ‪‬ﺎ ِﺣ ِﻞ‬ ‫ِﺇﻟﹶﻰ ﺃﹸ ‪‬ﻣ ‪‬‬
‫ﺼ‪‬ﻨ ‪‬ﻊ ‪‬ﻋﻠﹶﻰ ‪‬ﻋ ‪‬ﻴﻨِﻲ ‪ِ Ò‬ﺇ ﹾﺫ ‪‬ﺗ ‪‬ﻤﺸِﻲ‬
‫ﺤ‪‬ﺒ ﹰﺔ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﻭِﻟﺘ‪ ‬‬
‫ﻚ ‪‬ﻣ ‪‬‬
‫‪‬ﻳ ﹾﺄﺧ‪ ‬ﹾﺬﻩ‪ ‬ﻋ ‪‬ﺪ ‪‬ﻭ ﻟﱢﻲ ‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﻭ ﱠﻟ ‪‬ﻪ ‪‬ﻭﹶﺃﹾﻟ ﹶﻘ ‪‬ﻴﺖ‪ ‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﺰ ﹶﻥ‬
‫ﻚ ﹶﻛ ‪‬ﻲ ‪‬ﺗ ﹶﻘ ‪‬ﺮ ‪‬ﻋ ‪‬ﻴﻨ‪ ‬ﻬﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﻚ ﹶﻓ‪‬ﺘﻘﹸﻮ ﹸﻝ ‪‬ﻫ ﹾﻞ ﹶﺃﺩ‪‬ﱡﻟﻜﹸ ‪‬ﻢ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﻦ ‪‬ﻳ ﹾﻜﻔﹸﻠﹸﻪ‪ ‬ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻙ ِﺇﻟﹶﻰ ﺃﹸ ‪‬ﻣ ‪‬‬
‫ﺃﹸ ‪‬ﺧﺘ‪ ‬‬
‫ﺠ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻐ ‪‬ﻢ ‪‬ﻭﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﻙ ﹸﻓﺘ‪‬ﻮﻧ‪‬ﺎ ﴾]‪.[٣٩-٣٦‬‬
‫ﺖ ‪‬ﻧ ﹾﻔﺴ‪‬ﺎ ﹶﻓ‪‬ﻨ ‪‬‬
‫‪‬ﻭﹶﻗ‪‬ﺘ ﹾﻠ ‪‬‬
‫﴿ﺳﺆﻟﻚ﴾‪ ،‬ﻃﻠﺒﻚ ﺃﻱ‪ :‬ﺃﻋﻄﻴﺖ ﻣﺎ ﺳﺄﻟﺖ ﻳﺎ ﻣﻮﺳﻰ‪ ﴿ ،‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻣ‪‬ﻨﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺃﻧﻌﻤﻨﺎ‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﻗﺬﻓﻨﺎ ﰲ ﻗﻠﺒﻬﺎ ﻣﺎ ﻳﻮﺣﻲ‪ ،‬ﺃﻥ ﺍﺭﻡ ﺑﻪ ﰲ‬ ‫ﻋﻠﻴﻚ ﻣﺮﺓ ﺃﺧﺮﻯ‪ِ﴿ ،‬ﺇ ﹾﺫ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﺃﹸ ‪‬ﻣ ‪‬‬
‫ﺍﻟﺘﺎﺑﻮﺕ‪ ،‬ﻭﺍﻗﺬﻓﻴﻪ ﰲ ﺍﻟﻴﻢ ﻭﻫﻮ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻨﻴﻞ‪ ﴿ ،‬ﹶﻓ ﹾﻠﻴ‪ ‬ﹾﻠ ِﻘ ِﻪ ﺍﹾﻟ‪‬ﻴ ‪‬ﻢ ﺑِﺎﻟﺴ‪‬ﺎ ِﺣ ِﻞ﴾ ﺃﻱ‪:‬‬
‫ﺍﻟﺸﻂ‪ ،‬ﻭﺃﻥ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﺒﺪﻥ ﻣﻦ )ﻣﺎ( ﻭﺍﳍﺎﺀ ﺍﻷﻭﱃ ﰲ ﺍﻗﺬﻓﻴﻪ ﳌﻮﺳﻰ‪،‬‬
‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﺘﺎﺑﻮﺕ‪ ،‬ﻭﻫﺬﺍ ﺟﺰﺍﺀ ﺧﺮﺝ ﳐﺮﺝ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻟﻘﻴﻪ ﰲ ﺍﻟﻴﻢ ﻳﻠﻘﻪ ﺍﻟﻴﻢ‪ ،‬ﻭﺫﻛﺮ‬
‫ﺃﻧﻪ ﺃﻟﻘﺎﻩ ﺇﱃ ﻣﺸﺮﻋﺔ ﺁﻝ ﻓﺮﻋﻮﻥ‪ ،‬ﻓﺎﺣﺘﻤﻠﻪ ﺟﻮﺍﺭﻳﻪ ﺇﱃ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻳ ﹾﺄﺧ‪ ‬ﹾﺬﻩ‪ ‬ﻋ ‪‬ﺪ ‪‬ﻭ‬
‫ﻟﱢﻲ﴾ ﺃﻱ ﻓﺮﻋﻮﻥ‪ ﴿ ،‬ﻭ ‪‬ﻋﺪ‪ ‬ﻭ ﱠﻟ ‪‬ﻪ﴾ ﺃﻱ‪ :‬ﳌﻮﺳﻰ‪﴿ ،‬ﻭﺃﻟﻘﻴﺖ ﻋﻠﻴﻚ ﳏﺒﺔ ﻣﲏ﴾ ﺃﻱ‪ :‬ﺣﺒﺒﺘﻚ‬
‫ﺼ‪‬ﻨ ‪‬ﻊ﴾ ﺃﻱ ﻭﻟﺘﻌﺬﺭ ﻭﺗﺮﰉ ﻋﻠﻰ‬ ‫ﺇﱃ ﻋﺒﺎﺩﻱ‪ ،‬ﺣﱴ ﻛﺎﻥ ﻻ ﻳﺮﺍﻙ ﺃﺣﺪ ﺇﻻ ﺃﺣﺒﻚ‪ ﴿ ،‬ﻭِﻟﺘ‪ ‬‬
‫ﻋﻴﲏ‪ ،‬ﺃﻱ‪ :‬ﲟﺮﺃﻯ ﻣﲏ‪ ،‬ﺇﺫ ﲤﺸﻲ ﺃﺧﺘﻚ ﺇﱃ ﺁﻝ ﻓﺮﻋﻮﻥ ﻓﺘﻘﻮﻝ‪ :‬ﻫﻞ ﺃﺩﻟﻜﻢ ﻋﻠﻰ ﻣﻦ‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﺭﺩﺩﻧﺎﻙ ﺇﻟﻴﻬﺎ‪.‬‬ ‫ﻳﻜﻠﻔﻪ ﺃﻱ ﻳﻀﻤﻪ ﺇﻟﻴﻪ‪ ﴿ ،‬ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﻙ ِﺇﻟﹶﻰ ﺃﹸ ‪‬ﻣ ‪‬‬
‫ﻭﺫﻟﻚ ﺃﻥ ﺍﻣﺮﺃﺓ ﻓﺮﻋﻮﻥ ﺗﺒﻨﺖ ﺑﻪ ﳌﺎ ﺍﺳﺘﻮﻫﺒﺘﻪ ﻣﻦ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻃﻠﺒﺖ ﻟﻪ ﺍﳌﺮﺍﺿﻊ‪،‬‬
‫ﻓﺎﻣﺘﻨﻊ ﺃﻥ ﻳﻘﺒﻞ ﺛﺪﻱ ﻣﺮﺿﻌﺔ ﺇﻻ ﺛﺪﻱ ﺃﻣﻪ‪ ،‬ﳌﺎ ﺩﻟﺘﻬﻢ ﻋﻠﻴﻬﺎ ﺃﺧﺘﻪ‪ ،‬ﻛﻲ ﺗﻘﺮ ﻋﻴﻨﻬﺎ ﺃﻱ‪:‬‬
‫ﺑﺮﺅﻳﺘﻚ‪﴿ ،‬ﻭﻻ ﲢﺰﻥ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻠﺤﻘﻬﺎ ﺣﺰﻥ ﺑﻐﻴﺒﺘﻚ ﻋﻨﻬﺎ‪﴿ ،‬ﻭﻗﺘﻠﺖ ﻧﻔﺴﺎ﴾ ﺃﻱ‪:‬‬
‫ﺠ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ﴾ ﺃﻱ‪ :‬ﺧﻠﺼﻨﺎﻙ ﻣﻦ ﺍﻟﻐﻢ‪ ،‬ﻋﻦ ﺍﺑﻦ‬ ‫ﺍﻟﻘﺒﻄﻲ ﺍﻟﺬﻱ ﺍﺳﺘﻐﺎﺛﻚ ﻋﻠﻴﻪ ﺍﻹﺳﺮﺍﺋﻴﻠﻲ ﴿ ﹶﻓ‪‬ﻨ ‪‬‬
‫ﻋﺒﺎﺱ‪ ،‬ﻏﻤﻚ ﺑﻌﺬﺍﺏ ﺍﷲ‪ ،‬ﻭﺧﻮﻓﻚ ﻣﻦ ﻗﺘﻞ ﻓﺮﻋﻮﻥ‪﴿ ،‬ﻭﻓﺘﻨﺎﻙ ﻓﺘﻮﻧﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﺧﺘﱪﻧﺎﻙ‬
‫ﺻﺎ‪.‬‬
‫ﺍﺧﺘﺒﺎ ‪‬ﺭﺍ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺑﻼﺀ ﻋﻠﻰ ﺑﻼﺀ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ ﺃﺧﻠﺼﻨﺎﻙ ﺇﺧﻼ ‪‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٦٤‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻚ‬
‫ﺻ ﹶﻄ‪‬ﻨ ‪‬ﻌﺘ‪ ‬‬
‫ﻭ‪‬ﺍ ‪‬‬ ‫‪Ò‬‬ ‫ﺖ ‪‬ﻋﻠﹶﻰ ﹶﻗ ‪‬ﺪ ٍﺭ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ‬
‫ﲔ ﻓِﻲ ﹶﺃ ‪‬ﻫ ِﻞ ‪‬ﻣ ‪‬ﺪ‪‬ﻳ ‪‬ﻦ ﹸﺛ ‪‬ﻢ ِﺟ ﹾﺌ ‪‬‬
‫ﺖ ِﺳِﻨ ‪‬‬
‫﴿ ﹶﻓ ﹶﻠِﺒ ﹾﺜ ‪‬‬
‫ﺖ ‪‬ﻭﹶﺃﺧ‪‬ﻮ ‪‬ﻙ ﺑِﺂﻳ‪‬ﺎﺗِﻲ ‪‬ﻭ ﹶﻻ ‪‬ﺗِﻨﻴ‪‬ﺎ ﻓِﻲ ِﺫ ﹾﻛﺮِﻱ ﺍ ﹾﺫ ‪‬ﻫﺒ‪‬ﺎ ِﺇﻟﹶﻰ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹶﻥ ِﺇ‪‬ﻧﻪ‪ ‬ﹶﻃﻐ‪‬ﻰ‬
‫ﺐ ﺃﹶﻧ ‪‬‬
‫ِﻟ‪‬ﻨ ﹾﻔﺴِﻲ ﺍ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﻁ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻨ‪‬ﺎ‬
‫ﻑ ﺃﹶﻥ ‪‬ﻳ ﹾﻔﺮ‪ ‬ﹶ‬
‫ﺨﺸ‪‬ﻰ ‪ Ò‬ﻗﹶﺎﻻ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇ‪‬ﻧﻨ‪‬ﺎ ‪‬ﻧﺨ‪‬ﺎ ‪‬‬
‫‪ Ò‬ﹶﻓﻘﹸﻮ ﹶﻻ ﹶﻟ ‪‬ﻪ ﹶﻗ ‪‬ﻮ ﹰﻻ ﱠﻟ‪‬ﻴﻨ‪‬ﺎ ﱠﻟ ‪‬ﻌ ﱠﻠ ‪‬ﻪ ‪‬ﻳ‪‬ﺘ ﹶﺬ ﱠﻛﺮ‪ ‬ﹶﺃ ‪‬ﻭ ‪‬ﻳ ‪‬‬
‫ﹶﺃ ‪‬ﻭ ﺃﹶﻥ ‪‬ﻳ ﹾﻄﻐ‪‬ﻰ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﻻ ‪‬ﺗﺨ‪‬ﺎﻓﹶﺎ ِﺇ‪‬ﻧﻨِﻲ ‪‬ﻣ ‪‬ﻌ ﹸﻜﻤ‪‬ﺎ ﹶﺃ ‪‬ﺳ ‪‬ﻤﻊ‪ ‬ﻭﹶﺃﺭ‪‬ﻯ ‪ Ò‬ﹶﻓ ﹾﺄِﺗﻴ‪‬ﺎ ‪‬ﻩ ﹶﻓﻘﹸﻮ ﹶﻻ ِﺇﻧ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻻ‬
‫ﻼ ‪‬ﻡ ‪‬ﻋﻠﹶﻰ‬
‫ﺴﹶ‬‫ﻚ ﻭ‪‬ﺍﻟ ‪‬‬
‫ﻚ ﹶﻓﹶﺄ ‪‬ﺭ ِﺳ ﹾﻞ ‪‬ﻣ ‪‬ﻌﻨ‪‬ﺎ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ﱢﺬ‪‬ﺑ ‪‬ﻬ ‪‬ﻢ ﹶﻗ ‪‬ﺪ ِﺟ ﹾﺌﻨ‪‬ﺎ ‪‬ﻙ ﺑِﺂ‪‬ﻳ ٍﺔ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺏ ‪‬ﻭ‪‬ﺗ ‪‬ﻮﻟﱠﻰ﴾ ]ﺍﻵﻳﺎﺕ‪:‬‬
‫ﺏ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﻦ ﹶﻛ ﱠﺬ ‪‬‬
‫‪‬ﻣ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻬﺪ‪‬ﻯ ‪ِ Ò‬ﺇﻧ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﺃﹸﻭ ِﺣ ‪‬ﻲ ِﺇﹶﻟ ‪‬ﻴﻨ‪‬ﺎ ﹶﺃ ﱠﻥ ﺍﹾﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫‪.[٤٨-٤٠‬‬
‫﴿ﻓﻠﺒﺜﺖ ﺳﻨﲔ ﰲ ﺃﻫﻞ ﻣﺪﻳﻦ﴾‪ ،‬ﺃﻱ‪ :‬ﺣﲔ ﺍﺗﺼﻠﺖ ﺑﺸﻌﻴﺐ‪﴿ ،‬ﰒ ﺟﺌﺖ ﻋﻠﻰ‬
‫ﻗﺪﺭ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺗﻜﻠﻴﻤﻪ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻋﻠﻰ ﻣﻮﻋﺪ‪،‬‬
‫ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺍﻟﻨﺒﻮﺓ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﻛﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻻ ﻳﺒﻌﺜﻮﻥ ﺇﻻ ﺃﺑﻨﺎﺀ ﺃﺭﺑﻌﲔ‬
‫ﺳﻨﺔ‪﴿ ،‬ﺍﺻﻄﻨﻌﺘﻚ ﻟﻨﻔﺴﻲ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﺻﻄﻔﻴﺘﻚ ﻟﻮﺣﻴﻲ ﻭﺭﺳﺎﻟﱵ‪ ،‬ﻗﺎﻝ ﺍﻟﺰﺟﺎﺝ‪ :‬ﺣﱴ‬
‫ﺻﺮﺕ ﰲ ﺍﳋﻄﺎﺏ‪ ،‬ﻋﲏ ﺑﺎﳌﻨـﺰﻟﺔ ﺍﻟﱵ ﺃﻛﻮﻥ ‪‬ﺎ ﻟﻮ ﺧﺎﻃﺒﺘﻬﻢ‪﴿ ،‬ﻭﻻ ﺗﻨﻴﺎ ﰲ ﺫﻛﺮﻱ﴾‪،‬‬
‫ﺃﻱ ﻻ ﺗﻔﺘﺮﺍ ﻋﻦ ﺫﻛﺮﻱ‪.‬‬
‫﴿ﻭﻗﻮﻻ ﻟﻪ ﻗﻮﻻ ﻟﻴﻨﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﺭﻓﻘﺎ ﺑﻪ‪ ،‬ﻭﰲ ﺑﻌﺾ ﺍﻟﺘﻔﺎﺳﲑ ﻛﻨﻴﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻜﲎ ﺃﺑﺎ‬
‫ﻣﺮﺓ‪ ،‬ﻭﺃﺑﺎ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﻟﻌﻠﻪ ﻳﺘﺬﻛﺮ‪ ،‬ﺃﻱ‪ :‬ﻳﺘﻌﻆ ﺃﻭ ﳜﺎﻑ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﺮﺟﻲ ﺍﻟﻄﻤﻊ ﰲ ﺫﻟﻚ ﳍﻤﺎ‪،‬‬
‫ﻭﺍﳌﻌﲎ ﺍﺩﻋﻮﺍﻩ ﺇﱃ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﻄﻤﻊ ﻻ ﻋﻠﻰ ﺍﻟﻴﺄﺱ ﻣﻦ ﻓﻼﺣﻪ‪ ،‬ﻗﺎﻻ‪ :‬ﺇﻧﻨﺎ ﳔﺎﻑ ﺃﻥ ﻳﺒﺎﺩﺭ‬
‫ﺑﻌﻘﻮﺑﺘﻨﺎ‪ ،‬ﺃﻭ ﳚﺎﻭﺯ ﺍﳊﺪ ﰲ ﺍﻹﺳﺎﺀﺓ ﺑﻨﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﲣﺎﻓﺎ ﺇﻧﲏ ﻣﻌﻜﻤﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﻌﲔ ﻟﻜﻤﺎ‪،‬‬
‫ﻚ﴾ ﺃﻱ‪ :‬ﲟﺎ ﻳﺪﻋﻮﻙ‬ ‫ﺃﲰﻊ ﻣﻘﺎﻟﻜﻤﺎ‪ ،‬ﻭﺃﺭﻯ ﻣﺎ ﻳﺮﺍﺩ ﺑﻜﻤﺎ‪ ﴿ ،‬ﹶﻓ ﹾﺄِﺗﻴ‪‬ﺎ ‪‬ﻩ ﹶﻓﻘﹸﻮ ﹶﻻ ِﺇﻧ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹶﻻ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺇﻟﻴﻪ‪﴿ ،‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ﴾‪ ،‬ﻳﺮﻳﺪ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ ﺳﻠﻢ ﻣﻦ‬
‫ﻋﺬﺍﺏ ﺍﷲ‪ ،‬ﺇﻧﺎ ﻗﺪ ﺃﻭﺣﻲ ﺇﻟﻴﻨﺎ ﺃﻥ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻰ ﻣﻦ ﻛﺬﺏ ﻭﺃﻋﺮﺽ ﻋﻦ ﻃﺎﻋﺔ ﺍﷲ‪ ،‬ﻭﻫﻮ‬
‫ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﻌﻦ ﺑﺎﻟﺴﻼﻡ ﺍﻟﺘﺤﻴﺔ‪.‬‬
‫‪٢٦٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﻋﻄﹶﻰ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ‪‬ﺧ ﹾﻠ ﹶﻘﻪ‪ ‬ﹸﺛ ‪‬ﻢ‬ ‫‪Ò‬‬ ‫﴿ﻗﹶﺎ ﹶﻝ ﹶﻓﻤ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ﹸﻜﻤ‪‬ﺎ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ‬
‫ﻀ ﱡﻞ‬
‫ﺏ ﱠﻻ ‪‬ﻳ ِ‬
‫‪‬ﻫﺪ‪‬ﻯ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻤ‪‬ﺎ ﺑ‪‬ﺎ ﹸﻝ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻭ ِﻥ ﺍﻷُﻭﻟﹶﻰ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ِﻋ ﹾﻠ ‪‬ﻤﻬ‪‬ﺎ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭﺑ‪‬ﻲ ﻓِﻲ ِﻛﺘ‪‬ﺎ ٍ‬
‫ﻼ ‪‬ﻭﺃﹶﻧـﺰ ﹶﻝ‬
‫ﻚ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻓِﻴﻬ‪‬ﺎ ﺳ‪‬ﺒ‪ ‬ﹰ‬ ‫‪‬ﺭﺑ‪‬ﻲ ‪‬ﻭ ﹶﻻ ﻳ‪‬ﻨﺴ‪‬ﻰ ‪ Ò‬ﺍﱠﻟﺬِﻱ ‪‬ﺟ ‪‬ﻌ ﹶﻞ ﹶﻟﻜﹸﻢ‪ ‬ﺍ َﻷ ‪‬ﺭ ‪‬‬
‫ﺽ ‪‬ﻣ ‪‬ﻬﺪ‪‬ﺍ ‪‬ﻭ ‪‬ﺳ ﹶﻠ ‪‬‬
‫ﺕ ‪‬ﺷﺘ‪‬ﻰ ‪ Ò‬ﹸﻛﻠﹸﻮﺍ ﻭ‪‬ﺍ ‪‬ﺭ ‪‬ﻋﻮ‪‬ﺍ ﹶﺃ‪‬ﻧﻌ‪‬ﺎ ‪‬ﻣ ﹸﻜ ‪‬ﻢ ِﺇ ﱠﻥ ﻓِﻲ‬
‫ﺴﻤ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ًﺀ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬ﺟﻨ‪‬ﺎ ِﺑ ِﻪ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﻧﺒ‪‬ﺎ ٍ‬
‫ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﺕ ﻷُﻭﻟِﻲ ﺍﻟ‪‬ﻨﻬ‪‬ﻰ﴾]‪.[٥٤-٤٩‬‬
‫ﻚ َﻵﻳ‪‬ﺎ ٍ‬
‫ﹶﺫِﻟ ‪‬‬
‫ﻗﺎﻝ‪﴿ :‬ﻓﻤﻦ ﺭﺑﻜﻤﺎ﴾ ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ‪ ،‬ﻓﺄﺗﻴﺎﻩ ﻓﻘﻮﻻ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺟﺎﺯ ﻫﺬﺍ‪ ،‬ﻷﻥ‬
‫ﰲ ﻗﻮﻟﻪ‪ :‬ﻗﺎﻝ‪ :‬ﻓﻤﻦ ﺭﺑﻜﻤﺎ ﺩﻟﻴﻼ ﻋﻠﻴﻪ‪﴿ ،‬ﻗﺎﻝ ﻓﻤﻦ ﺭﺑﻜﻤﺎ ﻳﺎ ﻣﻮﺳﻰ﴾‪ :‬ﻳﻜﻠﻢ ﺍﻻﺛﻨﲔ‪،‬‬
‫ﰒ ﳚﻌﻞ ﺍﳋﻄﺎﺏ ﻟﻠﻮﺍﺣﺪ؛ ﻷﻥ ﺍﻟﻜﻼﻡ ﺇﳕﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻻ ﻣﻦ ﺍﳉﻤﻴﻊ‪﴿ ،‬ﻗﺎﻝ‬
‫ﺭﺑﻨﺎ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﻛﻞ ﺷﻲﺀ ﺧﻠﻘﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﺻﻮﺭﺗﻪ‪ ،‬ﰒ ﻫﺪﺍﻩ ﳌﻌﻴﺸﺘﻪ‪ ،‬ﻛﺬﺍ ﺭﻭﻱ ﻋﻦ‬
‫ﳎﺎﻫﺪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻋﻄﻰ ﻛﻞ ﺫﻛﺮ ﺧﻠﻘﺎ ﻣﺜﻠﻪ ﻣﻦ ﺍﻹﻧﺎﺙ‪﴿ ،‬ﹸﺛ ‪‬ﻢ ‪‬ﻫﺪ‪‬ﻯ﴾ ﺃﻱ‪ :‬ﺃﳍﻢ ﺍﻟﺬﻛﺮ‬
‫ﺍﳌﺄﰐ‪ ،‬ﻗﺎﻝ‪﴿ :‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻤ‪‬ﺎ ﺑ‪‬ﺎ ﹸﻝ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻭ ِﻥ ﺍﻷُﻭﻟﹶﻰ﴾ ﺃﻱ‪ :‬ﺣﺎﻝ ﺍﻷﻣﻢ ﺍﳌﺘﻘﺪﻣﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﺳﺄﻟﻪ‬
‫ﻋﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ‪﴿ ،‬ﻗﺎﻝ ﻋﻠﻤﻬﺎ ﻋﻨﺪ ﺭﰊ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﻋﻤﺎﳍﻢ ﳏﻔﻮﻇﺔ ﻋﻨﺪ ﺍﷲ‬
‫ﳚﺎﺯﻱ ‪‬ﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺭﺍﺩ ﻓﻤﺎ ﺑﺎﻝ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ﱂ ﺗﺒﻌﺚ؟ ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺑﺎﳍﺎ ﻓﻴﻤﺎ ﺩﻋﻮﺕ؟‬
‫ﻓﺄﺟﺎﺑﻪ ﺑﺄﻥ ﻋﻠﻤﻬﺎ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻣﺜﺒﺖ ﰲ ﻛﺘﺎﺏ‪﴿ ،‬ﻻ ﻳﻀﻞ ﺭﰊ﴾‪ ،‬ﺃﻱ‪ :‬ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ‬
‫﴿ ‪‬ﻭ ﹶﻻ ﻳ‪‬ﻨﺴ‪‬ﻰ﴾ ﺃﻱ‪ :‬ﻋﻠﻤﻪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺿﻠﻠﺖ ﺍﻟﺸﻲﺀ ﺇﺫﺍ ﺟﻌﻠﺘﻪ ﰲ ﻣﻜﺎﻥ ﱂ ﺗﺪﺭ ﺃﻳﻦ ﻫﻮ؟‬
‫ﻭﺃﺿﻠﻠﺘﻪ‪ ،‬ﺃﺿﻌﺘﻪ‪.‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻻ ﻳﻨﺴﻰ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺘﺮﻙ ﻣﻦ ﻛﻔﺮ‪ ،‬ﺣﱴ ﻳﻨﺘﻘﻢ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﺘﺮﻙ‬
‫ﻣﻦ ﻭﺣﺪﻩ ﺣﱴ ﳚﺎﺯﻳﻪ‪ ،‬ﻭﻗﺮﺃ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ :‬ﺟﻌﻞ ﻟﻜﻢ ﺍﻷﺭﺽ ﻣﻬﺪﺍ‪ ،‬ﺑﻔﺘﺢ ﺍﳌﻴﻢ‬
‫ﻭﺇﺳﻜﺎﻥ ﺍﳍﺎﺀ ﻭﻣﺜﻠﻪ ﰲ ﺍﻟﺰﺧﺮﻑ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻜﺴﺮ ﺍﳌﻴﻢ ﻭﻓﺘﺢ ﺍﳍﺎﺀ ﺑﻌﺪﻫﺎ ﺃﻟﻒ ﰲ‬
‫ﺍﳌﻮﺿﻌﲔ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃﻫﺎ ﺑﻐﲑ ﺃﻟﻒ ﻓﻠﻪ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﺍ‪ ،‬ﺟﻌﻞ ﻟﻜﻢ‬
‫ﺍﻷﺭﺽ ﳑﻬﻮﺩﺓ ﻣﻬ ‪‬ﺪﺍ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﲰﺎ؛ ﻷﻥ ﺍﻟﻨﺎﺱ ﻳﺘﻤﻬﺪﻭ‪‬ﺎ ﻓﻬﻲ ﳍﻢ ﻛﺎﳌﻬﺪ‪،‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻬﺪ ﻭﺍﳌﻬﺎﺩ ﻟﻐﺘﲔ‪ ،‬ﻭﻣﻦ ﻗﺮﺃﻫﺎ ﺑﺎﻷﻟﻒ‪ ،‬ﻗﺎﻝ ﺍﳌﻬﺪ ﺍﻟﻔﻌﻞ‪ ،‬ﻳﻘﺎﻝ‪:‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٦٦‬‬
‫ﻣﻬﺪﺕ ﺍﻷﺭﺽ ﻣﻬﺪﺍ‪ ،‬ﻭﻫﻲ ﻧﻔﺴﻬﺎ ﻣﻬﺎﺩ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻓﺮﺷﺘﻬﺎ ﻓﺮﺷﺎ ﻭﻫﻲ ﻧﻔﺴﻬﺎ‬
‫) ‪(١‬‬
‫ﻥ﴾‬
‫ﻓﺮﺍﺵ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻜﻢ ﺍﻷﺭﺽ ﻓﺮﺍ ‪‬ﺷﺎ‪ ،‬ﻭﻳﺆﻳﺪﻩ ﺃ‪‬ﺎ ﰲ ﴿ ‪‬ﻋ ‪‬ﻢ ‪‬ﻳ‪‬ﺘﺴ‪‬ﺎ َﺀﻟﹸﻮ ﹶ‬
‫ﺑﺎﻷﻟﻒ‪.‬‬
‫﴿ﻭﺳﻠﻚ ﻟﻜﻢ ﻓﻴﻬﺎ ﺳﺒﻼ﴾‪ ،‬ﺃﻱ‪ :‬ﺳﻬﻞ ﻟﻜﻢ ﻓﻴﻬﺎ ﻃﺮﹰﻗﺎ‪ ،‬ﻭ﴿ﺃﺯﻭﺍ ‪‬ﺟﺎ﴾‪ ،‬ﺃﻱ‪:‬‬
‫ﺃﺻﻨﺎﻓﺎ‪ ،‬ﻭﺷﱴ ﳐﺘﻠﻔﺔ ﺍﻷﻟﻮﺍﻥ ﻭﺍﻟﻄﻌﻮﻡ‪ ،‬ﻭﺍﻟ‪‬ﻨ ‪‬ﻬ ‪‬ﻰ ﲨﻊ ‪‬ﻴﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳍﻢ ﺃﻭﻟﻮ ﺍﻟﻨﻬﻰ‪ ،‬ﻻ‬
‫ﻳﺘﻨﺎﻫﻮﻥ ﻋﻦ ﻣﻌﺎﺻﻲ ﺍﷲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻷﻧﻪ ﻳﻨﺘﻬﻲ ﺇﱃ ﺭﺃﻳﻬﻢ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﺭ‪‬ﻳﻨ‪‬ﺎ ‪‬ﻩ‬ ‫‪Ò‬‬ ‫ﺨ ِﺮﺟ‪‬ﻜﹸ ‪‬ﻢ ﺗ‪‬ﺎ ‪‬ﺭ ﹰﺓ ﹸﺃ ‪‬ﺧﺮ‪‬ﻯ‬
‫﴿ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺧ ﹶﻠ ﹾﻘﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻭﻓِﻴﻬ‪‬ﺎ ‪‬ﻧﻌِﻴ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ﻧ‪ ‬‬
‫‪Ò‬‬ ‫ﺤ ِﺮ ‪‬ﻙ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ‬
‫ﺴ‪‬‬‫ﺿﻨ‪‬ﺎ ِﺑ ِ‬
‫ﺨ ِﺮ ‪‬ﺟﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ِ‬
‫ﺏ ‪‬ﻭﹶﺃﺑ‪‬ﻰ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﺃ ِﺟ ﹾﺌ‪‬ﺘﻨ‪‬ﺎ ِﻟ‪‬ﺘ ‪‬‬
‫ﺁﻳ‪‬ﺎِﺗﻨ‪‬ﺎ ﹸﻛ ﱠﻠﻬ‪‬ﺎ ﹶﻓ ﹶﻜ ﱠﺬ ‪‬‬
‫ﺖ ‪‬ﻣﻜﹶﺎﻧ‪‬ﺎ‬
‫ﺤﻦ‪ ‬ﻭ ﹶﻻ ﺃﹶﻧ ‪‬‬
‫ﺨ ِﻠﻔﹸﻪ‪ ‬ﻧ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻮ ِﻋﺪ‪‬ﺍ ﱠﻻ ﻧ‪ ‬‬
‫ﺤ ٍﺮ ‪‬ﻣ ﹾﺜ ِﻠ ِﻪ ﻓﹶﺎ ‪‬ﺟ ‪‬ﻌ ﹾﻞ ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻨ‪‬ﺎ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬‬
‫ﺴ‪‬‬‫ﻚ ِﺑ ِ‬
‫ﹶﻓ ﹶﻠ‪‬ﻨ ﹾﺄِﺗ‪‬ﻴ‪‬ﻨ ‪‬‬
‫‪‬ﺳﻮ‪‬ﻯ﴾]‪.[٥٨-٥٥‬‬
‫ﺃﻱ‪ :‬ﻣﻦ ﺍﻷﺭﺽ ﺧﻠﻘﻨﺎﻛﻢ؛ ﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺁﺩﻡ ﻣﻦ ﺗﺮﺍﺏ‪ ،‬ﻭﻓﻴﻬﺎ ﻧﻌﻴﺪﻛﻢ‪،‬‬
‫ﺃﻱ‪ :‬ﰲ ﻗﺒﻮﺭﻛﻢ‪﴿ .‬ﻭﻣﻨﻬﺎ ﳔﺮﺟﻜﻢ﴾ ﻟﻠﺒﻌﺚ ﻭﺣﺴﻦ ﺫﻟﻚ؛ ﻷﻥ ﻗﻮﻟﻪ‪﴿ :‬ﻣﻨﻬﺎ‬
‫ﺧﻠﻘﻨﺎﻛﻢ﴾ ﻛﻘﻮﻟﻪ ﻣﻨﻬﺎ ﺃﺧﺮﺟﻨﺎﻛﻢ‪ ،‬ﻓﻴﻜﻮﻥ ﻗﻮﻟﻪ ﺗﺎﺭﺓ ﺃﺧﺮﻯ ﻣﺮﺩﻭﺩﺍ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ‬
‫ﻣﺮﺩﻭﺩﺍ ﻋﻠﻰ ﻧﻌﻴﺪﻛﻢ؛ ﻷﻥ ﺍﻷﺧﺮﻯ ﻭﺍﻷﺧﺮ ﺇﳕﺎ ﻳﺮﺩﺍ ﻋﻠﻰ ﺃﻣﺜﺎﳍﻤﺎ‪ .‬ﻭﻟﻘﺪ ﺃﺭﻳﻨﺎﻩ‪ ،‬ﺃﻱ‪:‬‬
‫ﺃﺭﻳﻨﺎ ﻓﺮﻋﻮﻥ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺃﻋﻄﻴﻨﺎ ﻣﻮﺳﻰ‪ ،‬ﻓﻜﺬﺏ ﻭﺍﻣﺘﻨﻊ ﺃﻥ ﻳﻘﺒﻞ ﺍﳊﻖ‪.‬‬
‫ﺿﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺃﺭﺽ ﻣﺼﺮ‪ ﴿ ،‬ﻣ ‪‬ﻮ ِﻋﺪ‪‬ﺍ﴾ ﺃﻱ‪ :‬ﻣﻴﻘﺎﺕ‪﴿ ،‬ﻻ ﳔﻠﻔﻪ ﳓﻦ‬
‫ﻭﻗﻮﻟﻪ‪ِ ﴿ :‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ِ‬
‫ﻭﻻ ﺃﻧﺖ﴾ ﺃﻱ‪ :‬ﻳﻘﻲ ﺑﺈﺗﻴﺎﻧﻪ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﺎ ﻭﻣﻨﻚ‪ ﴿ ،‬ﻣﻜﹶﺎﻧ‪‬ﺎ ‪‬ﺳﻮ‪‬ﻯ﴾ ﺃﻱ‪ :‬ﻣﻮﺿ ‪‬ﻌﺎ‬
‫ﻣﻌﺮﻭﹰﻓﺎ‪ ،‬ﻛﺬﺍ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ .‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﻣﻨﺼﻔﺎ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻚ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺯﻳﺪ‪،‬‬
‫ﻣﺴﺘﻮﻳﺎ ﻳﺒﲔ ﻟﻠﻨﺎﺱ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ ﻭﻋﺎﺻﻢ ﻭﲪﺰﺓ‪ ،‬ﺳﻮﻯ ﺑﻀﻢ ﺍﻟﺴﲔ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺍﻟﺒﺎﻗﻮﻥ ﺑﻜﺴﺮ ﺍﻟﺴﲔ ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﰲ ﻣﻌﲎ ﻋﺪﻝ ﻭﻧﺼﻒ‪ ،‬ﻭﰲ ﻣﻌﻨﺎﳘﺎ ﺳﻮﺍﺀ ﺑﺎﳌﺪ‬
‫ﻭﺍﻟﻔﺘﺢ‪ ،‬ﻭﺍﳌﻜﺎﻥ ﻧﺼﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﳉﻌﻞ‪ ،‬ﻭﻻ ﳚﻮﺯ ﻧﺼﺒﻪ ﺑﺎﳌﻮﻋﺪ؛ ﻷﻧﻪ ﻗﺪ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺒﺄ‪ :‬ﺁﻳﺔ ‪.٦‬‬

‫‪٢٦٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﺻﻒ ﺑﻘﻮﻟﻪ‪﴿ :‬ﻻ ﳔﻠﻔﻪ ﳓﻦ ﻭﻻ ﺃﻧﺖ﴾‪.‬‬

‫ﻭﺍﻷﲰﺎﺀ ﺍﻟﱵ ﺗﻌﻤﻞ ﻋﻤﻞ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﺇﺫﺍ ﻭﺻﻔﺖ ﺃﻭ ﺻﻐﺮﺕ ﱂ ﺗﻌﻤﻞ؛ ﻷ‪‬ﺎ ﲣﺮﺝ‬
‫ﻋﻦ ﺷﺒﻪ ﺍﻷﻓﻌﺎﻝ ﺑﺎﻟﺼﻔﺔ ﻭﺍﻟﺘﺼﻐﲑ؛ ﺇﺫ ﺍﻷﻓﻌﺎﻝ ﻻ ﺗﺼﻐﺮ ﻭﻻ ﺗﻮﺻﻒ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺟﺖ‬
‫ﺑﺎﻟﺼﻔﺔ ﻭﺍﻟﺘﺼﻐﲑ ﻋﻦ ﺷﺒﻪ ﺍﻟﻔﻌﻞ ﺍﻣﺘﻨﻌﺖ ﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻫﺬﺍ ﺃﺻﻞ ﻻ ﳜﺘﻠﻒ ﻓﻴﻪ‬
‫ﺍﻟﺒﺼﺮﻳﻮﻥ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺃﺧﱪﺕ ﻋﻦ ﺍﳌﺼﺎﺩﺭ ﺃﻭ ﻋﻄﻔﺖ ﻋﻠﻴﻪ ﻣﺎ ﱂ ﲡﺰ ﺃﻥ ﺗﻌﻤﻠﻬﺎ ﰲ ﺷﻲﺀ‬
‫ﺑﻌﺪ ﺫﻟﻚ؛ ﻷﻧﻚ ﺗﻔﺮﻕ ﺑﲔ ﺍﻟﺼﻠﺔ ﻭﺍﳌﻮﺻﻮﻝ‪ ،‬ﻷﻥ ﺍﳌﻌﻤﻮﻝ ﻓﻴﻪ ﺩﺍﺧﻞ ﰲ ﺻﻠﺔ ﺍﳌﺼﺪﺭ‪،‬‬
‫ﻭﺍﳋﱪ ﻭﺍﳌﻌﻄﻮﻑ ﻏﲑ ﺩﺍﺧﻠﲔ ﰲ ﺍﻟﺼﻠﺔ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺎ‪‬ﻧﺎ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‬
‫ﻇﺮﹰﻓﺎ؛ ﻷﻥ ﺍﻟﻮﻋﺪ ﱂ ﲡﺮﻩ ﺍﻟﻌﺮﺏ ﻣﻊ ﺍﻟﻈﺮﻑ ﳎﺮﻯ ﺳﺎﺋﺮ ﺍﳌﺼﺎﺩﺭ ﻣﻌﻪ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻗﺪ‬
‫ﺢ﴾)‪ .(١‬ﺑﺎﻟﺮﻓﻊ‪ ،‬ﻭﻟﻮ ﻗﻠﺖ‪ :‬ﺇﻥ ﺧﺮﻭﺟﻜﻢ ﺍﻟﺼﺒﺢ‪ ،‬ﱂ‬ ‫ﺼ ‪‬ﺒ ‪‬‬‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ﴿ :‬ﺇ ﱠﻥ ‪‬ﻣ ‪‬ﻮ ِﻋ ‪‬ﺪﻫ‪‬ﻢ‪ ‬ﺍﻟ ‪‬‬
‫ﳚﺰ ﰲ ﺍﻟﺼﺒﺢ ﺇﻻ ﺍﻟﻨﺼﺐ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻭﻗﺖ ﺍﻟﺼﺒﺢ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﺍﳌﻮﻋﺪ ﺍﲰﺎ ﻟﻠﻤﻜﺎﻥ‪ ،‬ﻗﺎﻝ‬
‫ﲔ﴾)‪ (٢‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻌﻨﺎﻩ ﳌﻜﺎﻥ ﻣﻮﻋﺪﻫﻢ‪.‬‬
‫ﺍﷲ ﺟﻞ ﺫﻛﺮﻩ‪ ﴿ :‬ﻭِﺇ ﱠﻥ ‪‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﹶﻟ ‪‬ﻤ ‪‬ﻮ ِﻋﺪ‪‬ﻫ‪ ‬ﻢ ﹶﺃ ‪‬ﺟ ‪‬ﻤ ِﻌ ‪‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ ‪‬ﻤ ‪‬ﻊ‬
‫ﹶﻓ‪‬ﺘ ‪‬ﻮﻟﱠﻰ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ﹶﻓ ‪‬‬ ‫‪Ò‬‬ ‫ﺿﺤ‪‬ﻰ‬
‫ﺱ ‪‬‬
‫ﺸ ‪‬ﺮ ﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ﺤ‪‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ‪‬ﻣ ‪‬ﻮ ِﻋﺪ‪‬ﻛﹸ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮﻡ‪ ‬ﺍﻟﺰ‪‬ﻳ‪‬ﻨ ِﺔ ‪‬ﻭﺃﹶﻥ ﻳ‪ ‬‬
‫ﺏ ‪‬ﻭﹶﻗ ‪‬ﺪ‬
‫ﺤ‪‬ﺘﻜﹸﻢ ِﺑ ‪‬ﻌﺬﹶﺍ ٍ‬
‫ﺴِ‬
‫ﷲ ﹶﻛ ِﺬﺑ‪‬ﺎ ﹶﻓ‪‬ﻴ ‪‬‬
‫ﹶﻛ‪‬ﻴ ‪‬ﺪﻩ‪ ‬ﹸﺛ ‪‬ﻢ ﹶﺃﺗ‪‬ﻰ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﻟﻬ‪‬ﻢ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭ‪‬ﻳﹶﻠ ﹸﻜ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ﹾﻔ‪‬ﺘﺮ‪‬ﻭﺍ ‪‬ﻋﻠﹶﻰ ﺍ ِ‬
‫ﺠﻮ‪‬ﻯ﴾]ﺍﻵﻳﺎﺕ‪.[٦٢-٥٩:‬‬
‫ﺏ ‪‬ﻣ ِﻦ ﺍ ﹾﻓ‪‬ﺘﺮ‪‬ﻯ ‪ Ò‬ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ‪‬ﺯﻋ‪‬ﻮﺍ ﹶﺃ ‪‬ﻣ ‪‬ﺮ ‪‬ﻫ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺳﺮ‪‬ﻭﺍ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺧ‪‬ﺎ ‪‬‬
‫﴿ﻣﻮﻋﺪﻛﻢ﴾‪ ،‬ﺃﻱ‪ :‬ﻭﻗﺖ ﻣﻮﻋﺪﻛﻢ ﻳﻮﻡ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﻫﻮ ﻳﻮﻡ ﻋﻴﺪ ﻛﺎﻥ ﳍﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪:‬‬
‫ﻳﻮﻡ ﺳﻮﻕ ﳍﻢ ﻳﺘﺰﻳﻨﻮﻥ ﻓﻴﻪ ﻭﻋﻦ ﺍﺑﻦ ﺟﺒﲑ‪ ،‬ﻛﺎﻥ ﻳﻮﻡ ﻋﺎﺷﻮﺭﺍﺀ‪.‬‬
‫﴿ﻭﺃﻥ ﳛﺸﺮ ﺍﻟﻨﺎﺱ﴾‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﻨﺎﺱ ﳛﺸﺮﻭﻥ ﻣﻦ ﻛﻞ ﻧﺎﺣﻴﺔ ﺿﺤﻰ‬
‫ﻓﺬﻟﻚ ﺍﳌﻮﻋﺪ‪ ،‬ﻭﻣﻮﺿﻊ )ﺃﻥ( ﺭﻓﻊ ﻋﻠﻰ ﻣﻮﻋﺪﻛﻢ ﺣﺸﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ‬
‫ﻣﻮﺿﻊ ﺟﺮ ﻋﻄﻔﺎ ﻋﻠﻰ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﺃﻱ‪ :‬ﻳﻮﻡ ﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﻗﺪ ﻧﺼﺐ ﺍﳊﺴﻦ ﻳﻮﻡ ﺍﻟﺰﻳﻨﺔ ﻋﻠﻰ‬
‫ﺍﻟﻈﺮﻑ‪﴿ ،‬ﻓﺘﻮﱃ ﻓﺮﻋﻮﻥ﴾‪ ،‬ﻭﱃ ﺫﻟﻚ ﺍﻷﻣﺮ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﻌﻨﺎﻩ ﺃﺩﺑﺮ ﻋﻠﻰ ﻋﺎﺩﺓ ﺍﳌﺘﻮﺍﻋﺪﻳﻦ‪،‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ :‬ﺁﻳﺔ ‪.٨١‬‬
‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﳊﺠﺮ‪ :‬ﺁﻳﺔ‪.٤٣‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٦٨‬‬
‫ﺃﻱ‪ :‬ﻳﻮﱄ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺻﺎﺣﺒﻪ ﻇﻬﺮﻩ‪ ،‬ﺇﺫﺍ ﺍﻓﺘﺮﻗﺎ‪ ،‬ﻓﺠﻤﻊ ﺣﻴﻠﻪ ﰒ ﺣﻀﺮ ﺍﳌﻮﻋﺪ‪،‬‬
‫ﻗﺎﻝ ﳍﻢ ﻣﻮﺳﻰ‪ :‬ﻭﻳﻠﻜﻢ‪ ،‬ﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺃﻟﺰﻣﻜﻢ ﺍﷲ ﻭﻳﻼ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ‬
‫ﺍﻟﻨﺪﺍﺀ ﳓﻮ‪﴿ :‬ﻳ‪‬ﺎ ‪‬ﻭ‪‬ﻳ ﹶﻠﻨ‪‬ﺎ ﻣ‪‬ﻦ ‪‬ﺑ ‪‬ﻌﹶﺜﻨ‪‬ﺎ﴾)‪﴿ (١‬ﻻ ﺗﻔﺘﺮﻭﺍ ﻋﻠﻰ ﺍﷲ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎ‪،‬‬
‫ﻓﻴﺴﺘﺄﺻﻠﻜﻢ ﺑﻌﺬﺍﺏ ﻳﻨـﺰﻟﻪ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻗﺪ ﺧﺎﺏ ﻭﺧﺴﺮ ﻣﻦ ﺍﺩﻋﺎ ﻣﻊ ﺍﷲ ﺇﳍﺎ ﺁﺧﺮ‪،‬‬
‫ﺴﺤِﺘ ﹶﻜﻢ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﻛﺴﺮ ﺍﳊﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺣﻔﺺ‪ ،‬ﻓﻴ ‪‬‬
‫ﺤﻜﻢ‬ ‫ﺤﻜﻢ ﻟﻐﺔ ﺃﻫﻞ ﺍﳊﺠﺎﺯ‪ ،‬ﻭ‪‬ﻳﺴﺘ ‪‬‬ ‫ﻭﺍﳊﺎﺀ ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﲟﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ ﺍﻟﻴﺰﻳﺪﻱ‪ :‬ﻳﺴﺘ ِ‬
‫ﻟﻐﺔ ﺑﲏ ﲤﻴﻢ‪.‬‬
‫﴿ﻓﺘﻨﺎﺯﻋﻮﺍ ﺃﻣﺮﻫﻢ ﺑﻴﻨﻬﻢ﴾ ﻳﻌﲏ ﺍﻟﺴﺤﺮﺓ ﻳﻘﻮﻝ‪ :‬ﺗﻨﺎﻇﺮﻭﺍ‪﴿ ،‬ﻭﺃﺳﺮﻭﺍ ﺍﻟﻨﺠﻮﻯ﴾‪ ،‬ﺃﻱ‪:‬‬
‫ﺃﺧﻔﻮﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻛﺎﻥ ﺇﺳﺮﺍﺭﻫﻢ ﺇﻥ ﻏﻠﺒﻨﺎ ﻣﻮﺳﻰ ﺍﺗﺒﻌﻨﺎﻩ‪ ،‬ﻛﺬﺍ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪،‬‬
‫ﻭﻋﻦ ﻗﺘﺎﺩﺓ ﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺳﺎﺣﺮﺍ ﻓﺴﻨﻐﻠﺒﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻓﻠﻪ ﺃﻣﺮ‪.‬‬
‫ﻭﻋﻦ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﳌﺎ ﻗﺎﻟﻪ‪﴿ :‬ﻭﻳﻠﻜﻢ ﻻ ﺗﻔﺘﺮﻭﺍ ﻋﻠﻰ ﺍﷲ ﻛﺬﺑ‪‬ﺎ﴾ ﺍﻵﻳﺔ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ‬
‫ﻫﺬﺍ ﺑﻘﻮﻝ ﺳﺎﺣﺮ ﻭﻋﻦ ﺍﻟﺴﺪﻱ‪ ،‬ﺃﺳﺮﻭﺍ ﺍﻟﻨﺠﻮﻯ ﺩﻭﻥ ﻫﺎﺭﻭﻥ ﻭﻣﻮﺳﻰ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ ِﺮ ِﻫﻤ‪‬ﺎ‬
‫ﺴ‪‬‬
‫ﺿ ﹸﻜ ‪‬ﻢ ِﺑ ِ‬
‫ﺨ ِﺮﺟ‪‬ﺎﻛﹸﻢ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺭ ِ‬
‫﴿ﻗﹶﺎﻟﹸﻮﺍ ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ِﻥ ﹶﻟﺴ‪‬ﺎ ِﺣﺮ‪‬ﺍ ِﻥ ﻳ‪‬ﺮِﻳﺪ‪‬ﺍ ِﻥ ﺃﹶﻥ ﻳ‪ ‬‬
‫ﺢ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﻣ ِﻦ‬
‫ﹶﻓﹶﺄ ‪‬ﺟ ِﻤﻌ‪‬ﻮﺍ ﹶﻛ ‪‬ﻴ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ﹸﺛ ‪‬ﻢ ﺍﹾﺋﺘ‪‬ﻮﺍ ﺻ‪‬ﻔًّﺎ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ﹶﺃ ﹾﻓ ﹶﻠ ‪‬‬ ‫‪Ò‬‬ ‫‪‬ﻭ‪‬ﻳ ﹾﺬ ‪‬ﻫﺒ‪‬ﺎ ِﺑ ﹶﻄﺮِﻳ ﹶﻘِﺘﻜﹸﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ ﹾﺜﻠﹶﻰ‬
‫ﺍ ‪‬ﺳ‪‬ﺘ ‪‬ﻌﻠﹶﻰ ‪ Ò‬ﻗﹶﺎﻟﹸﻮﺍ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﺇﻣ‪‬ﺎ ﺃﹶﻥ ﺗ‪ ‬ﹾﻠ ِﻘ ‪‬ﻲ ‪‬ﻭِﺇﻣ‪‬ﺎ ﺃﹶﻥ ‪‬ﻧﻜﹸﻮ ﹶﻥ ﹶﺃ ‪‬ﻭ ﹶﻝ ‪‬ﻣ ‪‬ﻦ ﹶﺃﹾﻟﻘﹶﻰ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ‪‬ﺑ ﹾﻞ ﹶﺃﹾﻟﻘﹸﻮﺍ‬
‫ﺴﻌ‪‬ﻰ﴾]ﺍﻵﻳﺎﺕ‪.[٦٦-٦٣ :‬‬
‫ﺤ ِﺮ ِﻫ ‪‬ﻢ ﹶﺃ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺗ ‪‬‬
‫ﺨ‪‬ﻴﻞﹸ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﻣِﻦ ِﺳ ‪‬‬
‫ﺼ‪‬ﻴﻬ‪ ‬ﻢ ﻳ‪ ‬‬
‫ﹶﻓِﺈﺫﹶﺍ ِﺣﺒ‪‬ﺎﹸﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ِﻋ ِ‬
‫﴿ِﺇ ﹾﻥ ‪‬ﻫﺬﹶﺍ ِﻥ ﹶﻟﺴ‪‬ﺎ ِﺣﺮ‪‬ﺍ ِﻥ﴾ ﺃﻱ‪ :‬ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ‪ ،‬ﻭﻳﺬﻫﺒﺎ ﺑﻄﺮﻳﻘﺘﻜﻢ ﺍﳌﺜﻠﻰ‪ ،‬ﻋﻦ‬
‫ﳎﺎﻫﺪ ﺑﺎﺀ ﺇﱃ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺸﺮﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﺃﻭﱃ ﻋﺪﺩ ﻭﻳﺴﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺍﳌﺮﺍﺩ ﺑﻄﺮﻳﻘﺘﻬﻢ ﺍﳌﺴﺘﻘﻴﻤﺔ؛ ﻷﻥ ﺍﻟﻘﻮﻡ ﳛﺴﺒﻮﻥ ﺍ‪‬ﻢ ﻋﻠﻰ ﻫﺪﻯ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻌﲎ‬
‫ﺑﺎﻟﻮﺟﻬﲔ ﺍﻟﻠﺬﻳﻦ ﻗﺒﻞ ﻫﺬﺍ‪ ،‬ﻭﻳﺬﻫﺒﺎ ﺑﺄﻫﻞ ﻃﺮﻳﻘﺘﻜﻢ ﺍﳌﺜﻠﻰ‪ ،‬ﻭﺍﳌﺜﻠﻰ ﺗﺄﻧﻴﺚ ﺍﻷﻣﺜﻞ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺣﻔﺺ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ‪ ،‬ﻫﺎﺫﺍﻥ ﺑﺎﻷﻟﻒ‪ .‬ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﺇﻥ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻳﺲ‪ :‬ﺁﻳﺔ‪.٥٢‬‬

‫‪٢٦٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻫﺬﻳﻦ﴾ ﺑﺎﻟﻴﺎﺀ ﻭﲣﻔﻴﻒ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‪ :‬ﻫﺎﺫﺍﻥ ﺑﺄﻟﻒ‪ ،‬ﻭﻛﺎﻥ ﺍﺑﻦ ﻛﺜﲑ ﻭﺣﺪﻩ ﻳﺸﺪﺩ‬
‫ﺍﻟﻨﻮﻥ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻨﻮﻥ ﻓﺤﺠﺘﻪ ﺃﻥ ﰲ ﻗﺮﺍﺀﺓ ﺃﰊ‪﴿ :‬ﺇﻥ ﺫﺍﻥ ﺇﻻ ﺳﺎﺣﺮﺍﻥ﴾؛ ﻷﻧﻪ‬
‫ﻣﻮﺍﻓﻖ ﻟﻪ ﰲ ﺍﳌﻌﲎ ﻭﺇﻥ ﺧﺎﻟﻔﻪ ﰲ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻗﺎﻝ‪ :‬ﻫﻮ ﺍﺳﻢ ﻹﻥ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﻮﻝ‬
‫ﺇﻥ ﻫﺬﺍﻥ‪ ،‬ﻣﻦ ﻳﻘﻮﻝ‪ :‬ﺃﺧﺬﺕ ﺑﺮﺟﻼﻩ ﻭ﴿ﰲ ﺃﺫﻧﺎﻩ ﻭﻗﺮ﴾)‪ ،(١‬ﻭﻫﻲ ﻟﻐﺔ ﺑﻠﺤﺎﺭﺙ ﺑﻦ‬
‫ﻛﻌﺐ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺘﺸﺪﻳﺪ ﺇﻥ ﻓﻠﻪ ﺃﻭﺟﻪ ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﺣﻜﻰ ﻋﻦ ﺃﰊ ﺍﳋﻄﺎﺏ ﺃ‪‬ﺎ ﻟﻐﺔ ﻛﻨﺎﻧﺔ‬
‫ﻭﻳﻨﺸﺪﻭﻥ‪:‬‬
‫ﻙ )ﻭﻗﺪ ﻛﱪﺕ( ﻓﻘﻠﺖ‪ :‬ﺇﻧـﻪ‬ ‫ﻭﻳﻘـﻠـﻦ ﺷﻴـﺐ ﻗـﺪ ﻋـﻼ‬
‫ﻣﺴﺎﻏﺎ ﻟﻨﺎﺑﺎﻩ ﺍﻟﺸﺠﺎﻉ ﻟﺼﻤﻤﺎ‬ ‫ﻭﺃﻃﺮﻕ ﺇﻃﺮﺍﻕ ﺍﻟﺸﺠﺎﻉ ﻭﻟﻮ ﻳﺮﻯ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥ ﻫﺬﻩ ﺍﻟﻼﻡ ﺍﻟﱵ ﰲ ﻟﺴﺎﺣﺮﺍﻥ ﺃﺻﻠﻬﺎ ﺃﻥ‪ ،‬ﺗﻘﻊ ﰲ ﺍﻻﺑﺘﺪﺍﺀ ﻭﻭﻗﻮﻋﻬﺎ ﰲ‬
‫ﺍﳋﱪ ﺟﺎﺋﺰ‪.‬‬
‫ﻭﺍﺧﺘﺎﺭ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺇﻥ ﻭﻗﻌﺖ ﻣﻮﻗﻊ ﻧﻌﻢ‪ ،‬ﻭﺃﻥ ﻭﺍﻟﻼﻡ ﻗﺪ ﻭﻗﻌﺖ‬
‫ﻣﻮﻗﻌﻬﺎ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﻧﻌﻢ ﻫﺬﺍ ﻟﺴﺎﺣﺮﺍﻥ‪ ،‬ﻭﺇﳕﺎ ﺍﺧﺘﺎﺭ ﻫﺆﻻﺀ ﻫﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﳌﻮﺍﻓﻘﺔ ﺍﳌﺼﺤﻒ؛‬
‫ﻷ‪‬ﺎ ﻣﻜﺘﻮﺑﺔ ﻓﻴﻪ ﺑﺎﻷﻟﻒ‪﴿ ،‬ﻓﺄﲨﻌﻮﺍ ﻛﻴﺪﻛﻢ﴾‪ ،‬ﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ‪ ،‬ﻣﻮﺻﻮﻟﺔ ﻣﻦ ﲨﻌﺘﻪ‪،‬‬
‫ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﻣﻘﻄﻮﻋﺔ ﺍﻷﻟﻒ ﻣﻦ ﺃﲨﻌﺖ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻮﺻﻞ ﻓﻌﻠﻰ ﺃﻥ ﺍﳌﻌﲎ ﺟﻴﺌﻮﺍ ﺑﻜﻞ‬
‫ﻛﻴﺪ ﺗﻘﺪﺭﻭﻥ ﻋﻠﻴﻪ ﻻ ﺗﺒﻘﻮﺍ ﻣﻨﻪ ﺷﻴﺌﺎ‪ ،‬ﻭﺷﺎﻫﺪﻩ‪﴿ ،‬ﻓﺠﻤﻊ ﻛﻴﺪﻩ ﰒ ﺃﺗﻰ﴾‪ ،‬ﻭﻣﻦ ﻗﺮﺃ‬
‫ﺑﺎﻟﻘﻄﻊ ﻓﻌﻠﻰ ﺃﻥ ﺍﳌﻌﲎ‪ ،‬ﻟﻴﻜﻦ ﻋﺰﻣﻜﻢ ﻋﻠﻰ ﺍﻟﻜﻴﺪ ﳎﻤﻌﺎ ﻋﻠﻴﻪ ﰒ ﲣﺘﻠﻔﻮﺍ ﻓﺘﺨﺘﻠﻮﺍ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﻟﻔﺮﺍﺀ‪ :‬ﺍﻹﲨﺎﻉ‪ ،‬ﺍﻹﺣﻜﺎﻡ ﻭﺍﻟﻌﺰﳝﺔ ﻋﻠﻰ ﺍﻟﺸﻲﺀ‪ ،‬ﰒ ﺍﺋﺘﻮﺍ ﺻﻔﺎ‪ ،‬ﺃﻱ‪ :‬ﻣﺼﻄﻔﲔ ﳎﺘﻤﻌﲔ؛‬
‫ﻟﻴﻜﻮﻥ ﺃﻧﻈﻢ ﻷﻣﺮﻛﻢ ﻭﺃﺷﺪ ﳍﻴﺒﺘﻜﻢ‪ ،‬ﻭﱂ ﳚﻤﻊ؛ ﻷﻧﻪ ﻣﺼﺪﺭ‪ ،‬ﻭﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﺍﻟﺼﻒ‬
‫ﺍﳌﺼﻠﻰ‪ ،‬ﻳﻘﻮﻝ ﺍﺋﺘﻮﺍ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﲡﺘﻤﻌﻮﻥ ﻓﻴﻪ ﻟﻌﻴﺪﻛﻢ ﻭﺻﻼﺗﻜﻢ‪ ،‬ﻓﺎﺳﺘﻌﻠﻰ‪ ،‬ﺃﻱ‪ :‬ﻋﻼ‬
‫ﺑﺎﻟﻐﻠﺒﺔ‪ ،‬ﻭﺃﻭﻝ ﻣﻦ ﺃﻟﻘﻰ‪ ،‬ﺃﻱ‪ :‬ﻃﺮﺡ ﺳﺤﺮﻩ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ :‬ﺃﻥ ﻭﺇﻥ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪،‬‬
‫ﻭﺍﳌﻌﲎ ﺍﺧﺘﺮ ﺇﺣﺪﻯ ﻫﺎﺗﲔ‪ ،‬ﻭﻟﻮ ﺭﻓﻊ ﺇﺫﺍ ﱂ ﻳﻈﻬﺮ ﺍﻟﻔﻌﻞ ﻛﺎﻥ ﺻﻮﺍﺑﺎ‪ ،‬ﻛﺄﻧﻪ ﺧﱪ ﻛﻘﻮﻝ‬
‫ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﺇﻣﺎ ﻣﻘﻴﻞ ﺻﺎﱀ ﻭﺻﺪﻳﻖ‬ ‫ﻓﺴﲑﺍ ﻓﺈﻣﺎ ﺣﺎﺟﺔ ﺗﻘﻀﻴﺎﻬﻧﺎ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‪ :‬ﺁﻳﺔ ‪.٧‬‬

‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٧٠‬‬
‫﴿ﻗﺎﻝ ﺑﻞ ﺃﻟﻘﻮﺍ ﻓﺈﺫﺍ ﺣﺒﺎﳍﻢ﴾‪ ،‬ﻭﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ‪ ،‬ﺃﻱ‪ :‬ﻓﺄﻟﻘﻮﺍ ﻓﺈﺫﺍ ﺣﺒﺎﳍﻢ ﺍﻟﱵ‬
‫ﺃﻟﻘﻮﻫﺎ ﲣﻴﻞ ﺇﻟﻴﻪ ﻣﻦ ﺳﺤﺮﻫﻢ ﺃ‪‬ﺎ ﺗﺴﻌﻰ‪ ،‬ﻗﺮﺃ ﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﲣﻴﻞ﴾ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﻓﻌﻠﻰ ﻣﻌﲎ ﳜﻴﻞ ﺇﻟﻴﻪ ﺳﻌﻴﻬﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﻮﺿﻊ )ﺃﻥ( ﺭﻓ ‪‬ﻌﺎ؛ ﻷﻧﻪ‬
‫ﻣﻔﻌﻮﻝ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ ﻟﻴﺨﻴﻞ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﻓﺈﻧﻪ ﺟﻌﻞ )ﺃﻥ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ‬
‫ﺍﻟﺒﺪﻝ ﻣﻦ ﺍﻟﻀﻤﲑ ﰲ ‪-‬ﳓﻴﻞ ﻭﻫﻮ ﺑﺪﻝ ﺍﺷﺘﻤﺎﻝ‪ ،‬ﻭﳚﻮﺯ ﻣﺜﻞ ﺫﻟﻚ ﰲ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ‬
‫ﺑﺎﻟﻴﺎﺀ ﻋﻠﻰ ﺃﻥ ﳚﻌﻞ ﺍﻟﻔﻌﻞ ﺫﻛﺮ ﻋﻠﻰ ﺍﳌﻌﲎ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻗﺮﺍﺀﺓ ﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﰲ‬
‫ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺬﻑ ﺍﻟﺒﺎﺀ ﺗﻘﺪﻳﺮﻩ‪ :‬ﳜﻴﻞ ﺇﻟﻴﻪ ﻣﻦ ﺳﺤﺮﻫﻢ ﺑﺄ‪‬ﺎ ﺗﺴﻌﻰ‪،‬‬
‫ﻭﲡﻌﻞ ﺍﳌﺼﺪﺭ ﺃﻭ )ﺇﻟﻴﻪ( ﰲ ﻣﻮﺿﻊ ﻣﻔﻌﻮﻝ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ ﺍﻷ ‪‬ﻋﻠﹶﻰ ‪ Ò‬ﻭﹶﺃﹾﻟ ِﻖ‬
‫ﻚ ﺃﹶﻧ ‪‬‬
‫ﻒ ِﺇ‪‬ﻧ ‪‬‬
‫ﺨ ‪‬‬
‫ﺴ ِﻪ ﺧِﻴ ﹶﻔ ﹰﺔ ﻣ‪‬ﻮﺳ‪‬ﻰ ‪ Ò‬ﹸﻗ ﹾﻠﻨ‪‬ﺎ ﹶﻻ ‪‬ﺗ ‪‬‬
‫ﺲ ﻓِﻲ ‪‬ﻧ ﹾﻔ ِ‬
‫﴿ ﹶﻓﹶﺄ ‪‬ﻭ ‪‬ﺟ ‪‬‬
‫ﺻ‪‬ﻨﻌ‪‬ﻮﺍ ﹶﻛ ‪‬ﻴﺪ‪ ‬ﺳ‪‬ﺎ ِﺣ ٍﺮ ‪‬ﻭ ﹶﻻ ﻳ‪ ‬ﹾﻔ ِﻠﺢ‪ ‬ﺍﻟﺴ‪‬ﺎ ِﺣﺮ‪ ‬ﺣ ‪‬ﻴﺚﹸ ﹶﺃﺗ‪‬ﻰ‬
‫ﺻ‪‬ﻨﻌ‪‬ﻮﺍ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬‬
‫ﻒ ﻣ‪‬ﺎ ‪‬‬
‫ﻚ ‪‬ﺗ ﹾﻠ ﹶﻘ ‪‬‬
‫ﻣ‪‬ﺎ ﻓِﻲ ‪‬ﻳﻤِﻴِﻨ ‪‬‬
‫ﺏ ﻫ‪‬ﺎﺭ‪‬ﻭ ﹶﻥ ‪‬ﻭﻣ‪‬ﻮﺳ‪‬ﻰ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﺁ ‪‬ﻣ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﹶﻟﻪ‪ ‬ﹶﻗ ‪‬ﺒ ﹶﻞ ﹶﺃ ﹾﻥ‬
‫ﺠﺪ‪‬ﺍ ﻗﹶﺎﻟﹸﻮﺍ ﺁ ‪‬ﻣﻨ‪‬ﺎ ِﺑ ‪‬ﺮ ‪‬‬
‫ﺤ ‪‬ﺮﺓﹸ ‪‬ﺳ ‪‬‬
‫ﺴ‪‬‬‫‪ Ò‬ﹶﻓﺄﹸﹾﻟ ِﻘ ‪‬ﻲ ﺍﻟ ‪‬‬
‫ﺤ ‪‬ﺮ ﹶﻓﻸُ ﹶﻗ ﱢﻄ ‪‬ﻌ ‪‬ﻦ ﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻜﹸ ‪‬ﻢ ‪‬ﻭﹶﺃ ‪‬ﺭ ‪‬ﺟ ﹶﻠﻜﹸﻢ ‪‬ﻣ ‪‬ﻦ‬
‫ﺴ‪‬‬‫َﺁ ﹶﺫ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇ‪‬ﻧﻪ‪ ‬ﹶﻟ ﹶﻜِﺒﲑ‪‬ﻛﹸﻢ‪ ‬ﺍﱠﻟﺬِﻱ ‪‬ﻋ ﱠﻠ ‪‬ﻤﻜﹸﻢ‪ ‬ﺍﻟ ‪‬‬
‫ﺨ ِﻞ ‪‬ﻭﹶﻟ‪‬ﺘ ‪‬ﻌ ﹶﻠﻤ‪ ‬ﻦ ﹶﺃ‪‬ﻳﻨ‪‬ﺎ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻋﺬﹶﺍﺑ‪‬ﺎ ‪‬ﻭﹶﺃ‪‬ﺑﻘﹶﻰ﴾]‪.[٧١-٦٧‬‬
‫ﻉ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﺻ ﱢﻠ‪‬ﺒ‪‬ﻨﻜﹸ ‪‬ﻢ ﻓِﻲ ‪‬ﺟﺬﹸﻭ ِ‬
‫ﻑ ‪‬ﻭﻷُ ‪‬‬
‫ﻼ ٍ‬
‫ِﺧ ﹶ‬
‫ﻣﻮﺳﻰ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﺑﺄﻭﺟﺲ‪ ،‬ﻭﺧﻴﻔﺔ ﻣﻔﻌﻮﻝ ﻷﻭﺟﺲ‪ ،‬ﻭﺃﺻﻠﻪ ﺧﻮﻓﻪ‪ ،‬ﰒ‬
‫ﺃﺑﺪﻝ ﻣﻦ ﺍﻟﻮﺍﻭ ﻳﺎﺀ ﻭﻛﺴﺮ ﻣﺎ ﻗﺒﻠﻬﺎ ﻟﻴﺼﺢ ﺑﻨﺎﺀ )ﻓﻌﻠﻪ(‪ ،‬ﻭﺇﳕﺎ ﺧﺎﻑ ﻣﻮﺳﻰ ﺃﻥ ﻳﻔﺘﱳ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﳌﺎ ﺃﺑﻄﺄ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ ﺑﺈﻟﻘﺎﺀ ﻋﺼﺎﻩ ﺧﺎﻑ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺑﻞ ﻏﻠﺐ ﻋﻠﻴﻪ ﻃﺒﻊ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻋﻨﺪ ﻣﻌﺎﻳﻨﺔ ﻣﺎ ﱂ ﻳﻌﺘﺪ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪ ،‬ﻭﻣﻌﲎ ﺃﻭﺟﺲ‪ ،‬ﺃﺣﺲ ﻭﻭﺟﺪ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺃﺿﻤﺮ ﺧﻮﹰﻓﺎ‪ ،‬ﻭ﴿ﺍﻷﻋﻠﻰ﴾‪ ،‬ﺍﻷﻏﻠﺐ‪ ،‬ﻭ﴿ﺗﻠﻘﻒ﴾ ﺗﺒﺘﻠﻊ ﻣﺎ ﺃﺗﻮﺍ ﺑﻪ ﻣﻦ ﺳﺤﺮﻫﻢ‪ ،‬ﻭﻗﺮﺃ‬
‫ﺍﺑﻦ ﻋﺎﻣﺮ‪﴿ :‬ﺗﻠﻘﻒ﴾ ﺑﺮﻓﻊ ﺍﻟﻔﺎﺀ ﻭﺗﺸﺪﻳﺪ ﺍﻟﻘﺎﻑ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺳﺎﻛﻨﺔ ﺍﻟﻔﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ‬
‫ﺑﺎﳉﺰﻡ ﻓﻌﻠﻰ ﺟﻮﺍﺏ ﺍﻷﻣﺮ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪﴿ :‬ﺃﻟﻖ ﻣﺎ ﰲ ﳝﻴﻨﻚ﴾‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺮﻓﻊ ﻓﻌﻠﻰ‬
‫ﺍﻻﺳﺘﺌﻨﺎﻑ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻟﻖ ﻋﺼﺎﻙ ﻓﻸ‪‬ﺎ ﺗﻠﻘﻒ ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻰ ﻣﻌﲎ ﺍﳊﺎﻝ ﻣﻦ )ﻣﺎ(‬
‫ﻭﻫﻲ ﺍﻟﻌﺼﺎ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ ﺃﻟﻘﻬﺎ ﻣﺘﻠﻘﻔﺔ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺣﺎﻝ ﻣﻦ ﺍﳌﻠﻘﻲ ﻭﻫﻮ ﻣﻮﺳﻰ‪ ،‬ﻧﺴﺐ‬
‫ﷲ‬
‫ﺖ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ﺍ َ‬
‫ﺖ ِﺇ ﹾﺫ ‪‬ﺭ ‪‬ﻣ ‪‬ﻴ ‪‬‬
‫ﺇﻟﻴﻪ ﺍﻟﺘﻠﻘﻒ‪ ،‬ﳌﺎ ﻛﺎﻥ ﻋﻦ ﻓﻌﻠﻪ ﻭﺣﺮﻛﺘﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﴿ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺭ ‪‬ﻣ ‪‬ﻴ ‪‬‬
‫‪٢٧١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫‪‬ﺭﻣ‪‬ﻰ﴾)‪ .(١‬ﻭﻫﻲ ﺣﺎﻝ ﻣﻘﺪﺭﺓ؛ ﻷ‪‬ﺎ ﺇﳕﺎ ﺗﻠﻘﻔﺖ ﺣﺒﺎﳍﻢ ﺑﻌﺪ ﺃﻥ ﺃﻟﻘﺎﻫﺎ‪﴿ ،‬ﺇﳕﺎ ﺻﻨﻌﻮﺍ‬
‫ﻛﻴﺪ ﺳﺎﺣﺮ﴾‪ ،‬ﺃﻱ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﺻﻨﻌﻮﻩ ﻛﻴﺪ ﺳﺎﺣﺮ‪ ،‬ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻣﻜﺴﻮﺭﺓ‬
‫ﺍﻟﺴﲔ ﺑﻐﲑ ﺃﻟﻒ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺳﺎﺣﺮ ﺑﺎﻷﻟﻒ‪.‬‬
‫ﻓﻤﻦ ﻗﺮﺃ ‪‬ﺬﻩ ﺍﻟﻘﺮﺍﺀﺓ ﻗﺎﻝ‪ :‬ﺍﻟﺴﺤﺮ ﻟﻴﺲ ﻟﻪ ﻛﻴﺪ‪ ،‬ﺇﳕﺎ ﺍﻟﻜﻴﺪ ﻟﻠﺴﺎﺣﺮ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ‬
‫ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ ﺇﳕﺎ ﺻﻨﻊ ﺍﻟﺴﺤﺮﺓ ﲣﻴﻞ ﺳﺤﺮ؛ ﻷﻥ ﺍﻟﺴﺤﺮ ﻫﻮ ﺍﻟﺬﻱ ﳜﻴﻞ ﺍﳌﺴﺤﻮﺭ ﺃﻧﻪ‬
‫ﲞﻼﻑ ﻣﺎ ﻫﻮ ﺑﻪ ﻣﻦ ﺍﳊﻘﻴﻘﺔ‪﴿ ،‬ﻭﻻ ﻳﻔﻠﺢ ﺍﻟﺴﺎﺣﺮ ﺣﻴﺚ ﺃﺗﻰ﴾‪ ،‬ﺃﻱ‪ :‬ﺣﻴﺚ ﻛﺎﻥ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﺄﻟﻘﻲ ﺍﻟﺴﺤﺮﺓ﴾‪ ،‬ﰲ ﺍﻟﻜﻼﻡ ﺣﺬﻑ‪ ،‬ﺃﻱ‪ :‬ﻓﺄﻟﻘﻲ ﻓﺘﻠﻘﻒ ﻣﺎ ﺻﻨﻌﻮﺍ ﻓﺄﻟﻘﻲ‬
‫ﺍﻟﺴﺤﺮﺓ ﺳﺠ ‪‬ﺪﺍ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻛﺎﻧﻮﺍ ﺳﺒﻌﲔ ﺃﻟﻒ ﺭﺟﻞ‪ ،‬ﻣﻊ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﺼﺎ‬
‫ﻭﺣﺒﻞ‪ .‬ﻗﺎﻝ ﺁﻣﻨﺘﻢ ﳌﻮﺳﻰ ﻗﺒﻞ ﺃﻥ ﺁﺫﻥ ﻟﻜﻢ ﰲ ﺍﻹﳝﺎﻥ ﺑﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﰲ ﺟﺬﻭﻉ‬
‫ﺍﻟﻨﺨﻞ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﻠﻰ‪ ،‬ﻭﺟﺎﺯ ﺃﻥ ﻳﻘﻊ )ﰲ( ﻫﺎﻫﻨﺎ؛ ﻷﻧﻪ ﰲ ﺍﳉﺬﻉ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻄﻮﻝ‪،‬‬
‫ﻭﺍﳉﺬﻉ ﻣﺸﺘﻤﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺪ ﺻﺎﺭ ﻓﻴﻪ‪ ،‬ﻭﻟﺘﻌﻠﻤﻦ ﺃﻳﻨﺎ ﺃﺷﺪ ﻋﺬﺍ‪‬ﺑﺎ‪ ،‬ﺃﻱ‪ :‬ﺃﺩﻭﻡ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺖ‬
‫ﺾ ﻣ‪‬ﺎ ﺃﹶﻧ ‪‬‬
‫ﺕ ﻭ‪‬ﺍﱠﻟﺬِﻱ ﹶﻓ ﹶﻄ ‪‬ﺮﻧ‪‬ﺎ ﻓﹶﺎ ﹾﻗ ِ‬
‫﴿ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻦ ‪‬ﻧ ‪‬ﺆِﺛ ‪‬ﺮ ‪‬ﻙ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ﺟ‪‬ﺎ َﺀﻧ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬
‫ﺤﻴ‪‬ﺎ ﹶﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ‪ِ Ò‬ﺇﻧ‪‬ﺎ ﺁ ‪‬ﻣﻨ‪‬ﺎ ِﺑ ‪‬ﺮ‪‬ﺑﻨ‪‬ﺎ ِﻟ‪‬ﻴ ‪‬ﻐ ِﻔ ‪‬ﺮ ﹶﻟﻨ‪‬ﺎ ‪‬ﺧﻄﹶﺎﻳ‪‬ﺎﻧ‪‬ﺎ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ﹾﻛ ‪‬ﺮ ‪‬ﻫ‪‬ﺘﻨ‪‬ﺎ‬
‫ﺽ ِﺇ‪‬ﻧﻤ‪‬ﺎ ‪‬ﺗ ﹾﻘﻀِﻲ ‪‬ﻫ ِﺬ ِﻩ ﺍﹾﻟ ‪‬‬
‫ﻗﹶﺎ ٍ‬
‫ﺠ ِﺮﻣ‪‬ﺎ ﹶﻓِﺈ ﱠﻥ ﹶﻟﻪ‪ ‬ﺟ ‪‬ﻬ‪‬ﻨ ‪‬ﻢ ﹶﻻ‬
‫ﺕ ‪‬ﺭ‪‬ﺑﻪ‪ ‬ﻣ ‪‬‬
‫ِﺇ‪‬ﻧﻪ‪ ‬ﻣ‪‬ﻦ ‪‬ﻳ ﹾﺄ ِ‬ ‫‪Ò‬‬ ‫ﷲ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻭﹶﺃ‪‬ﺑﻘﹶﻰ‬
‫ﺤ ِﺮ ﻭ‪‬ﺍ ُ‬
‫ﺴ‪‬‬‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﻟ ‪‬‬
‫ﻚ ﹶﻟﻬ‪‬ﻢ‪‬‬
‫ﺕ ﹶﻓﺄﹸﻭﹶﻟِﺌ ‪‬‬
‫‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ﹾﺄِﺗ ِﻪ ‪‬ﻣ ‪‬ﺆ ِﻣﻨ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﻋ ِﻤ ﹶﻞ ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬ ‫‪Ò‬‬ ‫ﺤﻴ‪‬ﻰ‬
‫ﺕ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫‪‬ﻳﻤ‪‬ﻮ ‪‬‬
‫ﻚ ‪‬ﺟﺰ‪‬ﺍ ُﺀ‬
‫ﺤِﺘﻬ‪‬ﺎ ﺍﻷ‪‬ﻧﻬ‪‬ﺎ ‪‬ﺭ ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﺫِﻟ ‪‬‬
‫ﺠﺮِﻱ ﻣِﻦ ‪‬ﺗ ‪‬‬
‫ﺕ ‪‬ﻋ ‪‬ﺪ ٍﻥ ‪‬ﺗ ‪‬‬
‫ﺕ ﺍﹾﻟﻌ‪‬ﻼ ‪ Ò‬ﺟﻨ‪‬ﺎ ‪‬‬
‫ﺍﻟ ‪‬ﺪ ‪‬ﺭﺟ‪‬ﺎ ‪‬‬
‫ﻣ‪‬ﻦ ‪‬ﺗ ‪‬ﺰﻛﱠﻰ﴾]‪.[٧٦-٧٢‬‬
‫ﺃﻱ‪ :‬ﻟﻦ ﳔﺘﺎﺭﻙ ﻋﻠﻰ ﻣﺎ ﺃﻋﻄﺎﻧﺎ ﺍﷲ ﻣﻦ ﺍﻟﺒﻴﻨﺎﺕ‪ ،‬ﻋﻦ ﻋﻜﺮﻣﺔ‪ ،‬ﳌﺎ ﺧﺮﻭﺍ ﺳﺠ ‪‬ﺪﺍ‬
‫ﺃﺭﺍﻫﻢ ﺍﷲ ﰲ ﺳﺠﻮﺩﻫﻢ ﻣﻨﺎﺯﳍﻢ ﺍﻟﱵ ﻳﺼﲑﻭﻥ ﺇﻟﻴﻬﺎ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻭ﴿ﺍﻟﺬﻱ ﻓﻄﺮﻧﺎ﴾‪ ،‬ﺍﻟﺬﻱ‬
‫ﰲ ﻣﻮﺿﻊ ﺧﻔﺾ ﻋﻠﻰ ﺍﻟﻌﻄﻒ ﻋﻠﻰ )ﻣﺎ(‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻋﻠﻰ ﺍﻟﻘﺴﻢ‪﴿ ،‬ﻓﺎﻗﺾ ﻣﺎ ﺃﻧﺖ‬
‫ﻗﺎﺽ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﺻﻨﻊ ﻣﺎ ﺃﻧﺖ ﺻﺎﻧﻊ‪﴿ ،‬ﺇﳕﺎ ﺗﻘﻀﻲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺇﳕﺎ ﳚﻮﺯ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪ :‬ﺁﻳﺔ‪.١٧‬‬

‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٧٢‬‬
‫ﺃﻣﺮﻙ ﻓﻴﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﺗﻘﻄﻊ ﻋﻠﻴﻨﺎ ﺣﻴﺎﺗﻨﺎ ﺍﻟﱵ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭ)ﻣﺎ( ﻛﺎﻓﺔ‪ ،‬ﻭ)ﻫﺬﻩ( ﻧﺼﺐ ﻋﻠﻰ‬
‫ﺍﻟﻈﺮﻑ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺑﺪﻝ ﻣﻦ ﻫﺬﻩ ﺃﻭ ﻧﻌﺖ ﺗﻘﺪﻳﺮﻩ‪ :‬ﺇﳕﺎ ﺗﻘﻀﻲ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﳚﻮﺯ ﰲ ﺍﻟﻜﻼﻡ ﺭﻓﻊ ﻫﺬﻩ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻋﻠﻰ ﺃﻥ ﲡﻌﻞ )ﻣﺎ( ﲟﻌﲎ ﺍﻟﺬﻱ ﻭﺍﳍﺎﺀ ﳏﺬﻭﻓﺔ ﻣﻊ‬
‫ﺗﻘﻀﻲ‪ ،‬ﻭﻫﺬﻩ ﺧﱪ ﺇﻥ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺑﺪﻝ ﻣﻦ ﻫﺬﻩ ﺃﻭ ﻧﻌﺖ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﺗﻘﻀﻴﻪ ﺃﻣﺮ‬
‫ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺧﻄﺎﻳﺎﻧﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻟﺸﺮﻙ ﺍﻟﺬﻱ ﻛﻨﺎ ﻓﻴﻪ‪ ،‬ﻭﻣﺎ ﺃﻛﺮﻫﺘﻨﺎ‪،‬‬
‫ﻣﻮﺿﻊ )ﻣﺎ( ﻧﺼﺐ‪ ،‬ﺍﳌﻌﲎ‪ :‬ﻟﻴﻐﻔﺮ ﻟﻨﺎ ﺧﻄﺎﻳﺎﻧﺎ‪ ،‬ﻭﺇﻛﺮﺍﻫﻚ ﺇﻳﺎﻧﺎ ﻋﻠﻰ ﺍﻟﺴﺤﺮ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺇﻛﺮﺍﻫﻬﻢ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺍﻟﺴﺤﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺣﺮﻑ ﻧﺎﻑ‪ ،‬ﻓﺈﺫﺍ ﺟﻌﻠﺖ )ﻣﺎ( ﻧﺎﻓﻴﺔ ﺗﻌﻠﻘﺖ‬
‫)ﻣﻦ( ﺑﺎﳋﻄﺎﻳﺎ‪ ،‬ﻭﺇﺫﺍ ﺟﻌﻠﺖ )ﻣﺎ( ﲟﻌﲎ ﺍﻟﺬﻱ ﺗﻌﻠﻘﺖ )ﻣﻦ( ﺑﺄﻛﺮﻫﺘﻨﺎ‪.‬‬
‫﴿ﻭﺍﷲ ﺧﲑ﴾‪ ،‬ﺃﻱ‪ :‬ﻫﻮ ﺧﲑ ﻣﻨﻚ ﺛﻮﺍﺑﺎ ﺇﻥ ﺃﻃﻴﻊ‪ ،‬ﻭﺃﺑﻘﻰ ﻣﻨﻚ ﻋﺬﺍﺑﺎ ﺇﻥ ﻋﺼﻰ‪.‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻻ ﳝﻮﺕ ﻓﻴﻬﺎ ﻭﻻ ﳛﻴﺎ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺃﻱ‪ :‬ﻻ ﳝﻮﺕ ﻓﻴﺴﺘﺮﻳﺢ‪﴿ ،‬ﻭﻻ‬
‫ﳛﻴﺎ﴾ ﺃﻱ‪ :‬ﻻ ﻳﻔﺘﺮ ﻋﻨﻪ ﺍﻟﻌﺬﺍﺏ ﻓﻴﺤﻴﺎ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺧﱪ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻠﻰ ﻏﲑ ﻭﺟﻪ‬
‫ﺍﳊﻜﺎﻳﺔ ﻋﻦ ﺍﻟﺴﺤﺮﺓ ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺣﻜﺎﻳﺔ‪﴿ ،‬ﻭﺗﺰﻛﻰ﴾‪ ،‬ﺃﻱ‪ :‬ﺗﻄﻬﺮ ﻣﻦ ﺃﺩﻧﺎﺱ ﺍﻟﺬﻧﻮﺏ‪،‬‬
‫ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ ِﺮ‬
‫ﺏ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻃﺮِﻳﻘﹰﺎ ﻓِﻲ ﺍﹾﻟ‪‬ﺒ ‪‬‬
‫ﺿ ِﺮ ‪‬‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﹶﺃ ‪‬ﻭ ‪‬ﺣ ‪‬ﻴﻨ‪‬ﺎ ِﺇﻟﹶﻰ ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﺃ ﹾﻥ ﹶﺃ ‪‬ﺳ ِﺮ ِﺑ ِﻌﺒ‪‬ﺎﺩِﻱ ﻓﹶﺎ ‪‬‬
‫ﺸ‪‬ﻴﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﻴ ‪‬ﻢ ﻣ‪‬ﺎ‬
‫ﺠﻨ‪‬ﻮ ِﺩ ِﻩ ﹶﻓ ‪‬ﻐ ِ‬
‫ﹶﻓﹶﺄ‪‬ﺗ‪‬ﺒ ‪‬ﻌﻬ‪ ‬ﻢ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ِﺑ ‪‬‬ ‫‪Ò‬‬ ‫ﺨﺸ‪‬ﻰ‬
‫ﻑ ‪‬ﺩ ‪‬ﺭﻛﹰﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫‪‬ﻳ‪‬ﺒﺴ‪‬ﺎ ﱠﻻ ‪‬ﺗﺨ‪‬ﺎ ‪‬‬
‫ﺠ ‪‬ﻴﻨ‪‬ﺎﻛﹸﻢ ‪‬ﻣ ‪‬ﻦ‬
‫ﻳ‪‬ﺎ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ﹶﻗ ‪‬ﺪ ﹶﺃ‪‬ﻧ ‪‬‬ ‫‪Ò‬‬ ‫ﺿ ﱠﻞ ِﻓ ‪‬ﺮ ‪‬ﻋ ‪‬ﻮ ﹸﻥ ﹶﻗ ‪‬ﻮ ‪‬ﻣﻪ‪ ‬ﻭﻣ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻯ‬
‫‪‬ﻭﹶﺃ ‪‬‬ ‫‪Ò‬‬ ‫ﺸ‪‬ﻴﻬ‪ ‬ﻢ‬
‫ﹶﻏ ِ‬
‫ﺴ ﹾﻠﻮ‪‬ﻯ ‪ Ò‬ﹸﻛﻠﹸﻮﺍ‬
‫ﺐ ﺍﻟﻄﱡﻮ ِﺭ ﺍﻷ‪‬ﻳ ‪‬ﻤ ‪‬ﻦ ﻭ‪‬ﻧـﺰﹾﻟﻨ‪‬ﺎ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ‪ ‬ﺍﹾﻟ ‪‬ﻤ ‪‬ﻦ ﻭ‪‬ﺍﻟ ‪‬‬
‫‪‬ﻋﺪ‪ ‬ﻭﻛﹸ ‪‬ﻢ ‪‬ﻭﻭ‪‬ﺍ ‪‬ﻋ ‪‬ﺪﻧ‪‬ﺎﻛﹸ ‪‬ﻢ ﺟ‪‬ﺎِﻧ ‪‬‬
‫ﺤ ِﻠ ﹾﻞ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ‬
‫ﻀﺒِﻲ ‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬‬
‫ﺤ ﱠﻞ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻏ ‪‬‬
‫ﺕ ﻣ‪‬ﺎ ‪‬ﺭ ‪‬ﺯ ﹾﻗﻨ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ﹾﻄ ‪‬ﻐﻮ‪‬ﺍ ﻓِﻴ ِﻪ ﹶﻓ‪‬ﻴ ِ‬
‫ﻣِﻦ ﹶﻃ‪‬ﻴﺒ‪‬ﺎ ِ‬
‫ﺏ ﻭ‪‬ﺁ ‪‬ﻣ ‪‬ﻦ ‪‬ﻭ ‪‬ﻋ ِﻤ ﹶﻞ ﺻ‪‬ﺎِﻟﺤ‪‬ﺎ ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﻫ‪‬ﺘﺪ‪‬ﻯ﴾]‪-٧٧‬‬
‫ﻀﺒِﻲ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬ﻫﻮ‪‬ﻯ ‪ Ò‬ﻭِﺇﻧ‪‬ﻲ ﹶﻟ ‪‬ﻐﻔﱠﺎﺭ‪ ‬ﱢﻟ ‪‬ﻤ ‪‬ﻦ ﺗ‪‬ﺎ ‪‬‬
‫ﹶﻏ ‪‬‬
‫‪.[٨٢‬‬
‫ﺃﻱ‪ :‬ﺳﺮ ‪‬ﻢ ﻟﻴﻼ‪﴿ ،‬ﻓﺎﺿﺮﺏ ﳍﻢ ﻃﺮﻳﻘﺎ ﰲ ﺍﻟﺒﺤﺮ ﻳﺒﺴﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﺿﺮﺏ ﺑﻌﺼﺎﻙ‬
‫ﺍﻟﺒﺤﺮ ﻟﻴﻨﻔﻠﻖ ﳍﻢ ﻓﻴﺼﲑ ﻃﺮﻳﻘﺎ ﻓﻌﺪﻯ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﳌﺎ ﺩﺧﻠﻪ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﻭﻧﻌﺖ ﺍﻟﻄﺮﻳﻖ‬
‫ﺑﺎﳌﺼﺪﺭ‪ ،‬ﺃﻱ‪ :‬ﻃﺮﻳﻘﺎ ﺫﺍ ﻳﺒﺲ‪ ،‬ﻭﺍﳌﻌﲎ ﻟﻴﺲ ﻓﻴﻪ ﻣﺎﺀ‪ ،‬ﻭﻻ ﻃﲔ‪﴿ ،‬ﻻ ﲣﺎﻑ ﺩﺭﻛﺎ﴾ ﺃﻱ‪:‬‬
‫‪٢٧٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﳊﺎﻗﺎ ﻣﻦ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻻ ﲣﺸﻰ ﻣﻦ ﺍﻟﺒﺤﺮ ﻏﺮﻗﺎ‪ ،‬ﻭﻗﺮﺃ ﲪﺰﺓ‪﴿ ،‬ﻻ ﲣﻒ﴾ ﳏﺬﻭﻓﺔ ﺍﻷﻟﻒ‪،‬‬
‫ﺳﺎﻛﻨﺔ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻷﻟﻒ ﻭﺿﻢ ﺍﻟﻔﺎﺀ ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﳉﺰﻡ ﻓﻌﻠﻰ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﺭﻓﻊ ﻭﻻ‬
‫ﺼﺮ‪‬ﻭ ﹶﻥ﴾)‪.(١‬‬
‫ﲣﺸﻰ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪﴿ :‬ﻳ ‪‬ﻮﻟﱡﻮ ﹸﻛ ‪‬ﻢ ﺍﻷ ‪‬ﺩﺑ‪‬ﺎ ‪‬ﺭ ﹸﺛ ‪‬ﻢ ﹶﻻ ‪‬ﻳ ‪‬ﻨ ‪‬‬
‫ﻭﻟﻮ ﻧﻮﻱ ﺑﻘﻮﻟﻪ‪ :‬ﻭﻻ ﲣﺸﻰ‪ ،‬ﺍﳉﺰﻡ ﻛﺎﻥ ﺻﻮﺍﺑﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻌﻪ ﺍﻟﻴﺎﺀ ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﳉ‪‬ﻨﻰ‬‫ﺠِﻨﻴﻚ ﺍ ﹶ‬ ‫ﳉ ‪‬ﺪﻉ ‪‬ﻳ ‪‬‬‫ﻫﺰﻱ ﺇﻟﻴﻚ ﺍ ﹶ‬
‫ﻭﻳﻜﻮﻥ ﺇﺛﺒﺎﺕ ﺍﻷﻟﻒ؛ ﻷﻧﻪ ﺭﺃﺱ ﺁﻳﺔ‪ ،‬ﻓﻴﺸﺎﻛﻞ ﺑﺬﻟﻚ ﺭﺀﻭﺱ ﺍﻵﻳﺎﺕ ﻗﺒﻠﻬﺎ‪ ،‬ﻛﻤﺎ‬
‫ﺴ ِﺮ﴾)‪ (٢‬ﳌﺜﻞ ﺫﻟﻚ‪.‬‬
‫ﺣﺬﻓﺖ ﺍﻟﻴﺎﺀ ﻣﻦ ﴿ﻭ‪‬ﺍﻟ ﱠﻠ ‪‬ﻴ ِﻞ ِﺇﺫﹶﺍ ‪‬ﻳ ‪‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ ،‬ﻫﻮ ‪‬ﻲ ﻋﻦ ﺃﻥ ﲣﺎﻑ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺮﻓﻊ ﻓﻌﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ‬
‫ﺃﻱ‪ :‬ﻟﺴﺖ ﲣﺎﻑ ﺩﺭﻛﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻏﲑ ﺧﺎﺋﻒ ﻭﻻ ﺧﺎﺵ‪ ،‬ﻛﻤﺎ‬
‫ﺴ‪‬ﺘ ﹾﻜِﺜﺮ‪ ،(٣)﴾‬ﺃﻱ‪ :‬ﻣﺴﺘﻜﺜ ‪‬ﺮﺍ‪﴿ ،‬ﻓﺄﺗﺒﻌﻬﻢ ﻓﺮﻋﻮﻥ ﲜﻨﻮﺩﻩ﴾‪ ،‬ﺃﻱ‪:‬‬ ‫ﻗﺎﻝ ﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻤ‪‬ﻨ ‪‬ﻦ ‪‬ﺗ ‪‬‬
‫ﳊﻘﻬﻢ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻻﺗﺒﺎﻉ ﻃﻠﺐ ﺍﻟﻠﺤﺎﻕ ﺑﺎﻷﻭﻝ ﻓﻌﻼﻫﻢ ﻣﻦ ﺍﻟﺒﺤﺮ ﻣﺎ ﻏﺮﻗﻬﻢ‪.‬‬
‫﴿ﻭﺃﺿﻞ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﺿﺎﻉ ﻓﺮﻋﻮﻥ ﻗﻮﻣﻪ‪ ،‬ﰲ ﻃﺮﻕ ﺍﻟﻔﺘﻨﺔ‪ ،‬ﻭﻣﺎ ﺃﺭﺷﺪ ﻧﻔﺴﻪ ﻭﻻ‬
‫ﻗﻮﻣﻪ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﻗﺪ ﺃﳒﻴﻨﺎﻛﻢ ﻣﻦ ﻋﺪﻭﻛﻢ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ‪ ،‬ﻭﺍﻟﻄﻴﺐ‪،‬‬
‫ﺍﻟﺸﻬﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳊﻼﻝ‪ .‬ﻭﻣﻦ ﻗﺮﺃ ﲪﺰﺓ‪﴿ :‬ﺃﳒﻴﺘﻜﻢ﴾ ﴿ﻭﻭﺍﻋﺪﺗﻜﻢ﴾ ﴿ﻭﺭﺯﻗﺘﻜﻢ﴾ ﺑﺎﻟﺘﺎﺀ‬
‫ﻓﻴﻬﻦ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻨﻮﻥ ﻓﻴﻬﻦ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺎﺀ ﻓﻸﻥ ﺍﻟﻜﻼﻡ ﺃﺗﻰ ﺑﻌﺪﻩ ﻋﻠﻰ ﻟﻔﻆ‬
‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻫﻮ‪﴿ :‬ﻓﻴﺤﻞ ﻋﻠﻴﻜﻢ ﻏﻀﱯ﴾‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ‪ ،‬ﻓﻸ‪‬ﻢ ﺃﲨﻌﻮﺍ ﻋﻠﻴﻪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴿ :‬ﻭﻧـﺰﻟﻨﺎ ﻋﻠﻴﻜﻢ﴾‪ ،‬ﻓﻜﺎﻥ‬
‫ﺭﺩﻩ ﺇﻟﻴﻪ ﺃﻭﱃ‪ ،‬ﻭﺍﻧﺘﺼﺐ ﺟﺎﻧﺐ ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻟﻮﺍﻋﺪﻧﺎ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺃﻥ ﻳﻨﺘﺼﺐ‬
‫ﻋﻠﻰ ﺍﻟﻈﺮﻑ؛ ﻷﻧﻪ ﻇﺮﻑ ﻣﻜﺎﻥ ﳐﺘﺺ ﻏﲑ ﻣﺒﻬﻢ‪ ،‬ﻭﺇﳕﺎ ﺗﺘﻌﺪﻯ ﺍﻷﻓﻌﺎﻝ ﻭﺍﳌﺼﺎﺩﺭ ﺇﱃ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺁﻳﺔ‪.١١١‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻔﺠﺮ‪ :‬ﺁﻳﺔ‪.٤‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ‪ :‬ﺁﻳﺔ‪.٦‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٧٤‬‬
‫ﻇﺮﻭﻑ ﺍﳌﻜﺎﻥ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﺒﻬﻤﺔ‪ ،‬ﻫﺬﺍ ﺃﺻﻞ ﻻ ﺍﺧﺘﻼﻑ ﻓﻴﻪ‪ ،‬ﻭﺗﻘﺪﻳﺮ ﺍﻵﻳﺔ‪ :‬ﻭﻭﺍﻋﺪﻧﺎﻛﻢ‬
‫ﺇﺗﻴﺎﻥ ﺟﺎﻧﺐ ﺍﻟﻄﻮﺭ‪ ،‬ﰒ ﺣﺬﻑ ﺍﳌﻀﺎﻑ‪﴿ ،‬ﻭﻻ ﺗﻄﻐﻮﺍ ﻓﻴﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﺗﺴﺮﻓﻮﺍ ﻭﻳﻘﺎﻝ‪ :‬ﻻ‬
‫ﺗﻈﻠﻤﻮﺍ‪.‬‬
‫ﻭ﴿ﻫﻮﻯ﴾‪ ،‬ﺃﻱ‪ :‬ﻫﻠﻚ ﻭﺻﺎﺭ ﺇﱃ ﺍﳍﺎﻭﻳﺔ‪ ،‬ﻭﻫﻲ ﻗﻌﺮ ﺟﻬﻨﻢ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﻜﺴﺎﺋﻲ ﻓﻴﺤﻞ‬
‫ﺑﻀﻢ ﺍﳊﺎﺀ‪ ،‬ﻭﻣﻦ ﳛﻠﻞ ﺑﻀﻢ ﺍﻟﻼﻡ ﺍﻷﻭﱃ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻓﻴﻨـﺰﻝ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ ﳛﻞ ﺑﻜﺴﺮ‬
‫ﺤ ﱠﻞ‬
‫ﺍﳊﺎﺀ‪ ،‬ﻭﻣﻦ ﳛﻠﻞ ﺑﻜﺴﺮ ﺍﻟﻼﻡ ﻭﻣﻌﻨﺎﻩ ﻓﻴﺠﺐ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺷﺎﻫﺪﻩ ﴿ﹶﺃ ‪‬ﻡ ﹶﺃﺭ‪‬ﺩ‪‬ﺗ ‪‬ﻢ ﺃﹶﻥ ‪‬ﻳ ِ‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ﴾)‪ (١‬ﺇﺫ ﻛﺎﻧﻮﺍ ﳎﻤﻌﲔ ﻋﻠﻰ ﺃﻧﻪ ﺑﺎﻟﻜﺴﺮ‪﴿ ،‬ﻭﺇﱐ ﻟﻐﻔﺎﺭ ﳌﻦ ﺗﺎﺏ﴾‪ ،‬ﻋﻦ ﳎﺎﻫﺪ‪،‬‬
‫ﻣﻦ ﺍﻟﺸﺮﻙ‪ ،‬ﻭﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻣﻦ ﺫﻧﺒﻪ ﰒ ﺍﻫﺘﺪﻯ‪ ،‬ﺃﻱ‪ :‬ﺃﻗﺎﻡ ﻋﻠﻰ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪،‬‬
‫ﻋﻠﻢ ﺃﻥ ﺫﻟﻚ ﺗﻮﻓﻴﻖ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻋﻨﻪ ﺃﻳﻀﺎ ﻋﻠﻢ ﺃﻥ ﻟﻌﻤﻠﻪ ﺛﻮﺍﺑﺎ ﻭﻋﻘﺎﺑﺎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ ﹾﻠﺖ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ‪‬ﻫ ‪‬ﻢ ﺃﹸﻭﻻ ِﺀ ‪‬ﻋﻠﹶﻰ ﹶﺃﹶﺛﺮِﻱ ‪‬ﻭ ‪‬ﻋ ِ‬ ‫‪Ò‬‬ ‫ﻚ ﻳ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ‬
‫ﻚ ﻋ‪‬ﻦ ﹶﻗ ‪‬ﻮ ِﻣ ‪‬‬
‫ﺠ ﹶﻠ ‪‬‬
‫﴿ ‪‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﻋ ‪‬‬
‫‪Ò‬‬ ‫ﻱ‬
‫ﺿ ﱠﻠﻬ‪‬ﻢ‪ ‬ﺍﻟﺴ‪‬ﺎ ِﻣ ِﺮ ‪‬‬
‫ﻚ ﻣِﻦ ‪‬ﺑ ‪‬ﻌ ِﺪ ‪‬ﻙ ‪‬ﻭﹶﺃ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﹶﻓِﺈﻧ‪‬ﺎ ﹶﻗ ‪‬ﺪ ﹶﻓ‪‬ﺘﻨ‪‬ﺎ ﹶﻗ ‪‬ﻮ ‪‬ﻣ ‪‬‬ ‫‪Ò‬‬ ‫ﺏ ِﻟ‪‬ﺘ ‪‬ﺮﺿ‪‬ﻰ‬
‫ﻚ ‪‬ﺭ ‪‬‬
‫ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺴﻨ‪‬ﺎ‬
‫ﻀﺒ‪‬ﺎ ﹶﻥ ﹶﺃ ِﺳﻔﹰﺎ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ِﻡ ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ِﻌ ‪‬ﺪ ﹸﻛ ‪‬ﻢ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻋﺪ‪‬ﺍ ‪‬ﺣ ‪‬‬
‫ﹶﻓ ‪‬ﺮ ‪‬ﺟ ‪‬ﻊ ﻣ‪‬ﻮﺳ‪‬ﻰ ِﺇﻟﹶﻰ ﹶﻗ ‪‬ﻮ ِﻣ ِﻪ ﹶﻏ ‪‬‬
‫ﻀﺐ‪ ‬ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ﹶﻓﹶﺄ ‪‬ﺧ ﹶﻠ ﹾﻔﺘ‪‬ﻢ ‪‬ﻣ ‪‬ﻮ ِﻋﺪِﻱ‬
‫ﺤ ﱠﻞ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻏ ‪‬‬
‫ﹶﺃ ﹶﻓﻄﹶﺎ ﹶﻝ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻜﹸﻢ‪ ‬ﺍﹾﻟ ‪‬ﻌ ‪‬ﻬ ‪‬ﺪ ﹶﺃ ‪‬ﻡ ﹶﺃﺭ‪‬ﺩ‪‬ﺗ ‪‬ﻢ ﺃﹶﻥ ‪‬ﻳ ِ‬
‫ﻗﹶﺎﻟﹸﻮﺍ ﻣ‪‬ﺎ ﹶﺃ ‪‬ﺧ ﹶﻠ ﹾﻔﻨ‪‬ﺎ ‪‬ﻣ ‪‬ﻮ ِﻋ ‪‬ﺪ ‪‬ﻙ ِﺑ ‪‬ﻤ ﹾﻠ ِﻜﻨ‪‬ﺎ ‪‬ﻭﹶﻟ ِﻜﻨ‪‬ﺎ ‪‬ﺣ ‪‬ﻤ ﹾﻠﻨ‪‬ﺎ ﹶﺃ ‪‬ﻭﺯ‪‬ﺍﺭ‪‬ﺍ ﻣ‪‬ﻦ ﺯِﻳ‪‬ﻨ ِﺔ ﺍﹾﻟ ﹶﻘ ‪‬ﻮ ِﻡ ﹶﻓ ﹶﻘ ﹶﺬ ﹾﻓﻨ‪‬ﺎﻫ‪‬ﺎ‬ ‫‪Ò‬‬

‫ﺴﺪ‪‬ﺍ ﱠﻟ ‪‬ﻪ ‪‬ﺧﻮ‪‬ﺍﺭ‪ ‬ﹶﻓﻘﹶﺎﻟﹸﻮﺍ ‪‬ﻫﺬﹶﺍ ِﺇﹶﻟﻬ‪‬ﻜﹸ ‪‬ﻢ ‪‬ﻭِﺇﹶﻟﻪ‪‬‬

‫ﻼ ‪‬ﺟ ‪‬‬
‫ﺠﹰ‬‫ﺝ ﹶﻟﻬ‪ ‬ﻢ ِﻋ ‪‬‬
‫ﻱ ﹶﻓﹶﺄ ‪‬ﺧ ‪‬ﺮ ‪‬‬
‫ﻚ ﹶﺃﹾﻟﻘﹶﻰ ﺍﻟﺴ‪‬ﺎ ِﻣ ِﺮ ‪‬‬
‫ﹶﻓ ﹶﻜ ﹶﺬِﻟ ‪‬‬
‫‪‬ﻧ ﹾﻔﻌ‪‬ﺎ﴾‬ ‫ﺿﺮ‪‬ﺍ ‪‬ﻭ ﹶﻻ‬
‫ﻼ ‪‬ﻳ ‪‬ﺮ ‪‬ﻭ ﹶﻥ ﹶﺃ ﱠﻻ ‪‬ﻳ ‪‬ﺮ ِﺟﻊ‪ِ ‬ﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻗ ‪‬ﻮ ﹰﻻ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬ﻤ ِﻠﻚ‪ ‬ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬‬
‫ﺴ ‪‬ﻲ ﹶﺃ ﹶﻓ ﹶ‬
‫ﻣ‪‬ﻮﺳ‪‬ﻰ ﹶﻓ‪‬ﻨ ِ‬
‫]ﺍﻵﻳﺎﺕ‪.[٨٩-٨٣ :‬‬
‫ﺃﻱ‪ :‬ﻣﺎ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺃﻋﺠﻞ ﺑﻚ ﻋﻦ ﻗﻮﻣﻚ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻋﻠﻰ ﺃﺛﺮﻱ﴾‪ ،‬ﻣﻦ ﺻﻠﺔ‬
‫ﺃﻭﻻﺀ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺧﱪﺍ ﺑﻌﺪ ﺧﱪ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﳌﻮﺍﻋﺪﺓ ﺃﻥ ﻳﻮﺍﰲ ﻫﻮ ﻭﻗﻮﻣﻪ‪،‬‬
‫ﻭﻓﺘﻨﺎﻫﻢ‪ ،‬ﺃﻱ‪ :‬ﺃﻟﻘﻴﻨﺎﻫﻢ ﰲ ﻓﺘﻨﺔ ﻭﳏﻨﺔ‪ ،‬ﻭﺍﺧﺘﱪﻧﺎﻫﻢ‪﴿ ،‬ﻭﺃﺿﻠﻬﻢ ﺍﻟﺴﺎﻣﺮﻱ﴾‪ ،‬ﺃﻱ‪ :‬ﻛﺎﻥ‬
‫ﺳﺒﺐ ﺿﻼﳍﻢ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﺃﺳﻔﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺷﺪﻳﺪ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺟﺰﻋﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺣﺰﻧﺎ‪،‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﺁﻳﺔ‪.٨٦‬‬
‫‪٢٧٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ‪ :‬ﻭﻋﺪﺍ ﺣﺴﻨﺎ‪ ،‬ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻮﻋﺪ ﲟﻌﲎ ﺍﳌﻮﻋﻮﺩ‪ ،‬ﻛﻤﺎ ﺟﺎﺀ ﺍﳋﻠﻖ ﲟﻌﲎ‬
‫ﺍﳌﺨﻠﻮﻕ‪ ،‬ﻓﻨﺼﺐ ﻭﻋﺪﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻋﻠﻰ ﺃﻧﻪ ﻣﻔﻌﻮﻝ ﺛﺎﻥ ﻟﻴﻌﺪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺬﻑ‬
‫ﻣﻀﺎﻑ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﱂ ﻳﻌﺪﻛﻢ ﺭﺑﻜﻢ ﲤﺎﻡ ﻭﻋ ٍﺪ ﺣﺴ ٍﻦ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻧﺘﺼﺐ ﻭﻋﺪ‬
‫ﻋﻠﻰ ﺍﳌﺼﺪﺭ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﳒﺰ ﻟﻜﻢ ﻣﺎ ﻭﻋﺪﻛﻢ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﺣﻴﺚ ﺃﳒﺎﻛﻢ‪ ،‬ﻭﺃﻏﺮﻕ ﺁﻝ‬
‫ﻓﺮﻋﻮﻥ‪ ،‬ﻛﺬﺍ ﺫﻛﺮﻩ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ :‬ﻳﺮﻳﺪ ﴿ﻭﻋ ‪‬ﺪﺍ ﺣﺴ‪‬ﻨﺎ﴾ ﰲ ﺍﻵﺧﺮﺓ ﻋﻠﻰ‬
‫ﺍﻟﺘﻤﺴﻚ ﺑﺪﻳﻨﻪ‪ ،‬ﰲ ﺍﻟﺪﻧﻴﺎ‪﴿ ،‬ﺃﻓﻄﺎﻝ ﻋﻠﻴﻜﻢ ﺍﻟﻌﻬﺪ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻣﺘﺪﺕ ﺑﻜﻢ ﺍﳌﺪﺓ ﻓﺄﺧﻠﻔﺘﻢ‬
‫ﻣﻮﻋﺪﻱ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺇﺧﻼﻓﻬﻢ ﻣﻮﻋﺪﻩ ﺗﺮﻛﻬﻢ ﺍﳌﺴﲑ ﻋﻠﻰ ﺃﺛﺮﻩ ﻟﻠﻤﻴﻘﺎﺕ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻥ‬
‫ﻭﻋﺪﻫﻢ ﺃﻥ ﻳﻘﻴﻤﻮﺍ ﻋﻠﻰ ﺃﻣﺮﻫﻢ‪ ،‬ﻓﺄﺧﻠﻔﻮﺍ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﻋﺎﺻﻢ‪﴿ :‬ﲟﻠﻜﻨﺎ﴾‪ ،‬ﺑﻔﺘﺢ ﺍﳌﻴﻢ‪،‬‬
‫ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪ ،‬ﺑﻀﻢ ﺍﳌﻴﻢ ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻜﺴﺮ ﺍﳌﻴﻢ‪ ،‬ﻭﺍﳌﻠﻚ ﺍﻟﺴﻠﻄﺎﻥ ﻭﺍﻟﻘﺪﺭﺓ‪،‬‬
‫ﻭﺍﳌﻠﻚ ﻣﺎ ﺣﻮﺕ ﺍﻟﻴﺪ‪ ،‬ﻭﺍﳌﻠﻚ ﻣﺼﺪﺭ ﻣﻠﻜﺖ ﺍﻟﺸﻲﺀ ﻣﻠﻜﺎ‪ ،‬ﻭﻫﻦ ﻳﺮﺟﻌﻦ ﺇﱃ ﻣﻌﲎ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺮﺍﺩ ﻣﺎ ﺃﺧﻠﻔﻨﺎ ﻣﻮﻋﺪﻙ ﺑﺄﻥ ﻣﻠﻜﻨﺎ ﺍﻟﺼﻮﺍﺏ‪ ،‬ﺃﻭ ﻣﺎ ﺃﺧﻠﻔﻨﺎﻩ ﺑﺴﻠﻄﺎﻥ‬
‫ﻛﺎﻥ ﻟﻨﺎ ﻭﻻ ﻗﺪﺭﺓ‪ ،‬ﻭﻟﻜﻨﺎ ﲪﻠﻨﺎ ﺃﻭﺯﺍﺭﺍ ﻳﻌﲏ ﺣﻠﻴﺎ‪ ،‬ﻛﺎﻧﻮﺍ ﺃﺧﺬﻭﻫﺎ ﻣﻦ ﺁﻝ ﻓﺮﻋﻮﻥ‪ ،‬ﺣﲔ‬
‫ﻗﺬﻓﻬﻢ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﺄﻟﻘﺎﻫﻢ ﻋﻠﻰ ﺳﺎﺣﻠﻪ‪.‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻮﺳﻰ ﺃﻣﺮﻫﻢ ﺃﻥ ﻳﺴﺘﻌﲑﻭﺍ ﻣﻦ ﺣﻠﻴﻬﻢ‪ ،‬ﻭﲰﻴﺖ ﺃﻭﺯﺍﺭﺍ؛ ﻷﻥ ﻣﻌﻨﺎﻫﺎ‬
‫ﺍﻵﺛﺎﻡ‪ ،‬ﻭﺟﺎﺋﺰ ﺃﻥ ﻳﺮﺍﺩ ‪‬ﺎ ﺍﻷﺛﻘﺎﻝ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺍﺑﻦ ﻋﺎﻣﺮ ﻭﺣﻔﺺ‪ ،‬ﲪﻠﻨﺎ‪،‬‬
‫ﺑﻀﻢ ﺍﳊﺎﺀ ﻭﺗﺸﺪﻳﺪ ﺍﳌﻴﻢ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‪ ﴿ :‬ﺣ ‪‬ﻤﻠﻨﺎ﴾‪ ،‬ﺑﻔﺘﺢ ﺍﳊﺎﺀ ﻭﲣﻔﻴﻒ ﺍﳌﻴﻢ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ‬
‫ﺑﺎﻟﺘﺸﺪﻳﺪ‪ ،‬ﻓﻌﻠﻰ ﻣﻌﲎ‪ ،‬ﺃﻣﺮﻧﺎ ﲝﻤﻠﻬﺎ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﺘﺨﻔﻴﻒ ﻓﻌﻠﻰ ﻣﻌﲎ ﲪﻠﻨﺎ ﳓﻦ‪،‬‬
‫ﻱ﴾ ﺃﻱ‪ :‬ﺃﻟﻘﻰ ﺣﻠﻴﺎ ﻛﺎﻧﺖ ﻣﻌﻪ‬ ‫ﻚ ﹶﺃﹾﻟﻘﹶﻰ ﺍﻟﺴ‪‬ﺎ ِﻣ ِﺮ ‪‬‬
‫﴿ ﹶﻓ ﹶﻘ ﹶﺬ ﹾﻓﻨ‪‬ﺎﻫ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﰲ ﺍﻟﻨﺎﺭ‪ ﴿ ،‬ﹶﻓ ﹶﻜ ﹶﺬِﻟ ‪‬‬
‫ﻓﺎﺗﺒﻌﻨﺎﻩ‪.‬‬
‫ﻭﺍﻟﻜﺎﻑ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻨﻌﺖ ﳌﺼﺪﺭ ﳏﺬﻭﻑ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﻓﺄﻟﻘﻰ ﺍﻟﺴﺎﻣﺮﻱ‬
‫ﺇﻟﻘﺎﺀ ﻛﺬﻟﻚ‪﴿ ،‬ﻭﺧﻮﺍﺭ﴾ ﺃﻱ‪ :‬ﺻﻮﺕ‪ ،‬ﻭﻋﻦ ﳎﺎﻫﺪ‪ ،‬ﺧﻮﺍﺭ ﺣﻔﻴﻒ ﺍﻟﺮﻳﺢ‪ ،‬ﺇﺫﺍ ﺩﺧﻠﺖ‬
‫ﰲ ﺟﻮﻓﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ :‬ﻭﻫﺬﺍ ﺃﺳﺮﻉ ﺇﱃ ﺍﻟﻘﺒﻮﻝ؛ ﻷﻧﻪ ﺷﻲﺀ ﳑﻜﻦ‪ ،‬ﻭﺍﻟﺘﻔﺴﲑ ﺍﻵﺧﺮ ﻣﻦ‬
‫ﺃﻧﻪ ﺧﻮﺍﺭ ﳑﻜﻦ ﰲ ﳏﻨﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﺍﻣﺘﺤﻦ ﺍﻟﻘﻮﻡ ﺑﻪ‪ ،‬ﻭﻟﻴﺲ ﰲ ﺫﻟﻚ ﻣﺎ ﻳﻮﺟﺐ‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٧٦‬‬
‫ﻋﺒﺎﺩﺗﻪ ﻷ‪‬ﻢ ﻗﺪ ﺭﺃﻭﻩ ﻣﻌﻤﻮﻻ ﻻ ﻣﺼﻨﻮ ‪‬ﻋﺎ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺇﳍﻜﻢ ﻭﺇﻟﻪ ﻣﻮﺳﻰ‪ ،‬ﻓﻨﺴﻲ‪،‬‬
‫ﺃﻱ‪ :‬ﻓﺘﺮﻙ ﺍﻟﺴﺎﻣﺮﻱ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﻗﻴﻞ‪ :‬ﻗﺎﻝ ﳍﻢ ﺍﻟﺴﺎﻣﺮﻱ‪ :‬ﺇﻥ ﻣﻮﺳﻰ ﺃﺭﺍﺩ‬
‫ﻫﺬﺍ ﻓﻨﺴﻲ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﺼﻞ ﺇﻟﻴﻪ‪﴿ ،‬ﺃﻓﻼ ﻳﺮﻭﻥ ﺃﻥ ﻻ ﻳﺮﺟﻊ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺮﺩ ﺇﻟﻴﻬﻢ‬
‫ﻗﻮﻻ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻓﻼ ﻳﺮﻭﻥ ﺃﻧﻪ ﻻ ﻳﻔﻌﻞ ﺫﻟﻚ ﻛﻤﺎ ﻗﺎﻝ‪﴿ :‬ﹶﺃﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺮﻭ‪‬ﺍ ﹶﺃ‪‬ﻧﻪ‪ ‬ﹶﻻ ﻳ‪ ‬ﹶﻜﱢﻠﻤ‪‬ﻬ‪ ‬ﻢ ‪‬ﻭ ﹶﻻ‬
‫ﻼ﴾)‪ .(١‬ﻓﻠﻬﺬﺍ ﺍﺧﺘﲑ ﺍﻟﺮﻓﻊ‪.‬‬
‫‪‬ﻳ ‪‬ﻬﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﺳﺒِﻴ ﹰ‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫﴿ ‪‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ﻗﹶﺎ ﹶﻝ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﻫ‪‬ﺎﺭ‪‬ﻭﻥﹸ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ﻳ‪‬ﺎ ﹶﻗ ‪‬ﻮ ِﻡ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹸﻓﺘِﻨ‪‬ﺘ ‪‬ﻢ ِﺑ ِﻪ ‪‬ﻭِﺇ ﱠﻥ ‪‬ﺭ‪‬ﺑﻜﹸﻢ‪ ‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪‬‬
‫‪Ò‬‬ ‫ﲔ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ ‪‬ﺮ ِﺟ ‪‬ﻊ ِﺇﹶﻟ ‪‬ﻴﻨ‪‬ﺎ ﻣ‪‬ﻮﺳ‪‬ﻰ‬
‫ﺡ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﻋ‪‬ﺎ ِﻛ ِﻔ ‪‬‬
‫ﻓﹶﺎ‪‬ﺗِﺒﻌ‪‬ﻮﻧِﻲ ‪‬ﻭﹶﺃﻃِﻴﻌ‪‬ﻮﺍ ﹶﺃ ‪‬ﻣﺮِﻱ ‪ Ò‬ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻦ ‪‬ﻧ ‪‬ﺒ ‪‬ﺮ ‪‬‬
‫ﺖ ﹶﺃ ‪‬ﻣﺮِﻱ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﺍ‪‬ﺑ ‪‬ﻦ‬
‫ﺼ ‪‬ﻴ ‪‬‬
‫ﺿﻠﱡﻮﺍ ‪ Ò‬ﹶﺃ ﱠﻻ ‪‬ﺗ‪‬ﺘِﺒ ‪‬ﻌ ِﻦ ﹶﺃ ﹶﻓ ‪‬ﻌ ‪‬‬
‫ﻚ ِﺇ ﹾﺫ ‪‬ﺭﹶﺃ‪‬ﻳ‪‬ﺘﻬ‪ ‬ﻢ ‪‬‬
‫ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﻫ‪‬ﺎﺭ‪‬ﻭ ﹸﻥ ﻣ‪‬ﺎ ‪‬ﻣ‪‬ﻨ ‪‬ﻌ ‪‬‬
‫ﺖ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ‪‬ﺑﻨِﻲ ِﺇ ‪‬ﺳﺮ‪‬ﺍﺋِﻴ ﹶﻞ ‪‬ﻭﹶﻟ ‪‬ﻢ‬
‫ﺖ ﺃﹶﻥ ‪‬ﺗﻘﹸﻮ ﹶﻝ ﹶﻓ ‪‬ﺮ ﹾﻗ ‪‬‬
‫ﺤ‪‬ﻴﺘِﻲ ‪‬ﻭ ﹶﻻ ِﺑ ‪‬ﺮﹾﺃﺳِﻲ ِﺇﻧ‪‬ﻲ ‪‬ﺧﺸِﻴ ‪‬‬
‫ﹸﺃ ‪‬ﻡ ﹶﻻ ‪‬ﺗ ﹾﺄ ‪‬ﺧ ﹾﺬ ِﺑ ِﻠ ‪‬‬
‫ﻀﺖ‪‬‬
‫ﻱ ﻗﹶﺎ ﹶﻝ ‪‬ﺑﺼ‪ ‬ﺮﺕ‪ِ ‬ﺑﻤ‪‬ﺎ ﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺒﺼ‪‬ﺮ‪‬ﻭﺍ ِﺑ ِﻪ ﹶﻓ ﹶﻘ‪‬ﺒ ‪‬‬
‫ﻚ ﻳ‪‬ﺎ ﺳ‪‬ﺎ ِﻣ ِﺮ ‪‬‬
‫ﺐ ﹶﻗ ‪‬ﻮﻟِﻲ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﹶﻓﻤ‪‬ﺎ ‪‬ﺧ ﹾﻄﺒ‪ ‬‬
‫‪‬ﺗ ‪‬ﺮ ﹸﻗ ‪‬‬
‫ﻚ‬
‫ﺐ ﹶﻓِﺈ ﱠﻥ ﹶﻟ ‪‬‬
‫ﺖ ﻟِﻲ ‪‬ﻧ ﹾﻔﺴِﻲ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ﹾﺫ ‪‬ﻫ ‪‬‬
‫ﻚ ‪‬ﺳ ‪‬ﻮﹶﻟ ‪‬‬
‫ﻀ ﹰﺔ ‪‬ﻣ ‪‬ﻦ ﹶﺃﹶﺛ ِﺮ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ِﻝ ﹶﻓ‪‬ﻨ‪‬ﺒ ﹾﺬ‪‬ﺗﻬ‪‬ﺎ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﹶﻗ ‪‬ﺒ ‪‬‬
‫ﻚ ﺍﱠﻟﺬِﻱ‬
‫ﺨ ﹶﻠ ﹶﻔﻪ‪ ‬ﻭ‪‬ﺍ‪‬ﻧ ﹸﻈ ‪‬ﺮ ِﺇﻟﹶﻰ ِﺇﹶﻟ ِﻬ ‪‬‬
‫ﻚ ‪‬ﻣ ‪‬ﻮ ِﻋﺪ‪‬ﺍ ﻟﱠﻦ ﺗ‪ ‬‬
‫ﺱ ‪‬ﻭِﺇ ﱠﻥ ﹶﻟ ‪‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺃﹶﻥ ‪‬ﺗﻘﹸﻮ ﹶﻝ ﹶﻻ ِﻣﺴ‪‬ﺎ ‪‬‬
‫ﻓِﻲ ﺍﹾﻟ ‪‬‬
‫ﺴﻔﹰﺎ﴾]ﺍﻵﻳﺎﺕ‪.[٩٧-٩٠ :‬‬
‫ﺴ ﹶﻔ‪‬ﻨﻪ‪ ‬ﻓِﻲ ﺍﹾﻟ‪‬ﻴ ‪‬ﻢ ‪‬ﻧ ‪‬‬
‫ﺤ ‪‬ﺮ ﹶﻗ‪‬ﻨ ‪‬ﻪ ﹸﺛ ‪‬ﻢ ﹶﻟ‪‬ﻨ ‪‬ﻨ ِ‬
‫ﺖ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ﻋ‪‬ﺎ ِﻛﻔﹰﺎ ﱠﻟ‪‬ﻨ ‪‬‬
‫ﹶﻇ ﹾﻠ ‪‬‬
‫﴿ﻓﺘﻨﺘﻢ ﺑﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻣﺘﺤﻨﺘﻢ ﺑﻪ‪ ،‬ﻓﺎﺗﺒﻌﻮﱐ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺮﲪﻦ ﻭﺃﻃﻴﻌﻮﺍ ﺃﻣﺮﻱ ﰲ‬
‫ﻋﺼﻴﺎﻥ ﺍﻟﺴﺎﻣﺮﻱ ﻭﻣﺎ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪ :‬ﺃﻻ ﺗﺘﺒﻌﲏ‪ ،‬ﺃﻱ‪ :‬ﺃﻥ ﺗﻠﺤﻖ ﰊ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺞ‪،‬‬
‫ﰲ ﺷﺪﺓ ﺍﻟﺰﺟﺮ ﳍﻢ ﻋﻦ ﺍﻟﻜﻔﺮ ﺑﺎﷲ‪ ،‬ﻭﻳﻘﺎﻝ ﺇﻥ ﺍﳌﺮﺍﺩ ﻣﺎ ﻣﻨﻌﻚ ﺑﺪﻋﺎﺋﻪ ﻟﻚ ﺇﱃ ﺃﻥ ﻻ‬
‫ﺗﺘﺒﻌﲏ‪ ،‬ﻓﺪﺧﻠﺖ )ﻻ( ﻟﺘﻨﺒﺊ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﲎ‪ ،‬ﺃﻓﻌﺼﻴﺖ ﺃﻣﺮﻱ‪ ،‬ﺃﻱ‪ :‬ﺇﻗﺎﻣﺘﻚ ﻋﻠﻰ ﺣﺎﻟﻚ‪،‬‬
‫ﻭﻗﺪ ﻋﺒﺪﻭﺍ ﺍﻟﻌﺠﻞ ﻋﺼﻴﺎﻥ ﻣﻨﻚ ﱄ‪ ،‬ﻳﺎ ﺍﺑﻦ ﺃﻡ ﻻ ﺗﺄﺧﺬ ﺑﻠﺤﻴﱵ ﻭﻻ ﺑﺮﺃﺳﻲ‪ ،‬ﻭﺫﻟﻚ ﺃﻧﻪ‬
‫ﺃﺧﺬ ﺑﺮﺃﺱ ﺃﺧﻴﻪ ﳚﺮﻩ ﺇﻟﻴﻪ ﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﺃﺟﺮﺍﻩ ﳎﺮﻯ ﻧﻔﺴﻪ ﰲ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﳊﻴﺘﻪ ﻋﻨﺪ‬
‫ﺍﻟﻐﻀﺐ؛ ﻷﻧﻪ ﱂ ﻳﻜﻦ ﻳﻬﺘﻢ ﻋﻠﻴﻪ ﻛﻤﺎ ﻻ ﻳﻬﺘﻢ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻛﺎﻧﺖ ﺍﻟﻌﺎﺩﺓ ﰲ‬
‫ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺃﻥ ﺫﻟﻚ ﻛﺎﻟﻘﺒﺾ ﻋﻠﻰ ﻳﺪﻩ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﺮﻗﺖ ﺑﲔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ﴾‪ ،‬ﺃﻱ‪:‬‬
‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ :‬ﺁﻳﺔ ‪.١٤٨‬‬
‫‪٢٧٧‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻀﺎ‪ ،‬ﻭﱂ ﺗﺮﻗﺐ‪ ،‬ﺃﻱ‪ :‬ﱂ ﲢﻔﻆ ﻗﻮﱄ‪ ،‬ﺣﻴﺚ ﻗﻠﺖ ﴿ﺍ ‪‬ﺧﹸﻠ ﹾﻔﻨِﻲ‬ ‫ﺻﲑ‪‬ﻢ ﺃﺣﺰﺍ‪‬ﺑﺎ‪ ،‬ﻳﻘﺘﻞ ﺑﻌﻀﻬﻢ ﺑﻌ ‪‬‬
‫ﺢ﴾)‪ ،(١‬ﻭﻗﺮﺃ ﲪﺰﺓ ﻭﺍﻟﻜﺴﺎﺋﻲ‪﴿ :‬ﺗﺒﺼﺮﻭﺍ﴾ ﺑﺎﻟﺘﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ ﻓﻤﻦ ﻗﺮﺃ‬ ‫ﺻِﻠ ‪‬‬
‫ﻓِﻲ ﹶﻗ ‪‬ﻮﻣِﻲ ‪‬ﻭﹶﺃ ‪‬‬
‫ﺑﺎﻟﺘﺎﺀ ﺃﺭﺍﺩ ﲟﺎ ﱂ ﺗﺒﺼﺮ ﺑﻪ ﺃﻧﺖ ﻳﺎ ﻣﻮﺳﻰ ﻭﻻ ﻗﻮﻣﻚ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ؛ ﻷﻥ ﺍﳋﻄﺎﺏ ﻛﺎﻥ ﻣﻨﻪ‬
‫ﻟﻪ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ ﺃﺭﺍﺩ ﲟﺎ ﱂ ﺗﺒﺼﺮ ﺑﻪ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ؛ ﻷﻥ ﺍﳋﱪ ﺟﺮﻯ ﲟﺎ ﻛﺎﻥ ﻣﻨﻪ ﰲ‬
‫ﻏﻴﺒﺘﻪ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻻ ﻣﺴﺎﺱ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﺃﻣﺲ ﻭﻻ ﺃﻣﺲ‪ ،‬ﻭﺫﻟﻚ ﺃﻥ ﻣﻮﺳﻰ ﺃﻣﺮﻫﻢ ﺃﻥ ﻻ‬
‫ﻳﻮﺍﻛﻠﻮﻩ ﻭﻻ ﳜﺎﻟﻄﻮﻩ ﻭﻻ ﻳﺒﺎﻳﻌﻮﻩ ﻋﻘﻮﺑﺔ‪ ،‬ﻭﻫﻮ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﱪﺋﺔ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﻻ ﻣﺴﺎﺱ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻭﻛﺴﺮ ﺍﻟﺴﲔ ﻓﻬﻮ ﻣﺒﲏ ﻋﻠﻰ ﺍﻟﻜﺴﺮ ﻭﻫﻮ ﻧﻔﻲ‬
‫ﺃﻱ‪ :‬ﻻ ﻣﺴﺎﺱ ﺍﻟﻘﻮﻡ‪ ،‬ﻳﺄﻣﺮ ﺑﺬﻟﻚ‪ ،‬ﻭﺑﻨﺒﺖ ﻣﺴﺎﺱ ﻋﻠﻰ ﺍﻟﻜﺴﺮ ﻭﺃﺻﻠﻬﺎ ﺍﻟﻔﺘﺢ‪ ،‬ﳌﻜﺎﻥ‬
‫ﺍﻷﻟﻒ‪ ،‬ﻭﻟﻜﻦ ﻣﺴﺎﺱ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺆﻧﺚ ﻓﺎﺧﺘﲑ ﺍﻟﻜﺴﺮ ﻻﻟﺘﻘﺎﺀ ﺍﻟﺴﺎﻛﻨﲔ‪ ،‬ﻷﻧﻚ ﺗﻘﻮﻝ‬
‫ﰲ ﺍﳌﺆﻧﺚ‪ :‬ﻓﻌﻠﺖ ﻳﺎ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﺃﻋﻀﻴﺘﻚ ﻳﺎ ﺍﻣﺮﺃﺓ‪ ،‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﻟﻦ‬
‫ﲣﻠﻔﻪ﴾ ﺑﻜﺴﺮ ﺍﻟﻼﻡ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻓﻤﻦ ﻗﺮﺃ ﺑﻜﺴﺮ ﺍﻟﻼﻡ ﻓﻌﻠﻰ ﻣﻌﲎ ﻟﻦ ﲡﺪﻩ‬
‫ﳐﻠﻔﺎ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﺃﲪﺪﺗﻪ‪ ،‬ﺃﻱ‪ :‬ﻭﺟﺪﺗﻪ ﳏﻤﻮﺩﺍ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﻣﻌﻨﺎﻩ ﳏﻤﻮﻝ ﻋﻠﻰ ﺍﻟﺘﻬﺪﺩ‪،‬‬
‫ﺃﻱ‪ :‬ﻻﺑﺪ ﻟﻚ ﺃﻥ ﺗﺼﲑ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﻓﺘﺢ ﺍﻟﻼﻡ ﻓﻤﻌﻨﺎﻩ ﻟﻦ ﳜﻠﻔﻪ ﺍﷲ‪ ،‬ﻓﺎﳌﺨﺎﻃﺐ ﻣﻀﻤﺮ‪ ،‬ﻣﻔﻌﻮﻝ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‪،‬‬
‫ﻭﺍﻟﻔﺎﻋﻞ ﻫﻮ ﺍﷲ‪ ،‬ﻭﺍﳍﺎﺀ ﺍﳌﻔﻌﻮﻝ ﺍﻟﺜﺎﱐ‪ ،‬ﻭﺍﳌﺨﺎﻃﺐ ﰲ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻷﻭﱃ ﻓﺎﻋﻞ ﻋﻠﻰ ﺍﳌﻌﻨﻴﲔ‬
‫ﲨﻴﻌﺎ )ﻭﺃﺧﻠﻔﺖ( ﻳﺘﻌﺪﻯ ﺇﱃ ﻣﻔﻌﻮﻟﲔ ﺍﻟﺜﺎﱐ ﳏﺬﻭﻑ ﰲ ﻗﺮﺍﺀﺓ ﻣﻦ ﻛﺴﺮ ﺍﻟﻼﻡ‬
‫ﻭﺍﻟﺘﻘﺪﻳﺮ‪ :‬ﻟﻦ ﲣﻠﻒ ﺃﻧﺖ ﺍﷲ ﺍﳌﻮﻋﺪ‪ ،‬ﺍﻟﺬﻱ ﻗﺪﺭﺕ ﺃﻥ ﺳﺘﺄﺗﻴﻪ ﻭﺃﺻﻞ ﻇﻠﺖ ﻇﻠﻠﺖ‪،‬‬
‫ﻟﻜﻦ ﺍﻟﻼﻡ ﺣﺬﻓﺖ ﻟﻴﻘﻞ ﺍﻟﺘﻀﻌﻴﻒ ﻭﺍﻟﻜﺴﺮ‪ ،‬ﻭﺍﻟﻌﺎﻛﻒ ﺍﳌﻘﻴﻢ‪ ،‬ﻭﻫﻮ ﻧﺼﺐ ﻋﻠﻰ ﺧﱪ‬
‫ﺤ ‪‬ﺮ ﹶﻗ‪‬ﻨ ‪‬ﻪ﴾ ﺃﻱ‪ :‬ﻟﻨﱪﺩﻧﻪ‪،‬‬
‫ﺤ ‪‬ﺮ ﹶﻗ‪‬ﻨ ‪‬ﻪ﴾ ﺃﻱ‪ :‬ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻭ﴿ﱠﻟ‪‬ﻨ ‪‬‬
‫ﻇﻠﺖ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻗﻤﺖ ﻋﻠﻰ ﻋﺒﺎﺩﺗﻪ‪﴿ ،‬ﱠﻟ‪‬ﻨ ‪‬‬
‫ﺣﺮﻗﺘﻪ ﺃﺣﺮﻗﻪ‪ ،‬ﺃﻱ‪ :‬ﺑﺮﺩﺗﻪ‪ ،‬ﻭﺍﻟﻨﺴﻒ ﺍﻟﺘﺬﺭﻳﺔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ :‬ﺁﻳﺔ‪.١٤٢‬‬

‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٧٨‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺺ‬
‫ﻚ ‪‬ﻧ ﹸﻘ ‪‬‬
‫ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﷲ ﺍﱠﻟ ِﺬﻱ ﹶﻻ ِﺇﹶﻟ ‪‬ﻪ ِﺇ ﱠﻻ ﻫ‪ ‬ﻮ ‪‬ﻭ ِﺳ ‪‬ﻊ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﻋ ﹾﻠﻤ‪‬ﺎ‬
‫﴿ِﺇ‪‬ﻧﻤ‪‬ﺎ ِﺇﹶﻟﻬ‪‬ﻜﹸﻢ‪ ‬ﺍ ُ‬
‫ﺤ ِﻤﻞﹸ‬
‫ﺽ ‪‬ﻋ ‪‬ﻨﻪ‪ ‬ﹶﻓِﺈ‪‬ﻧﻪ‪ ‬ﻳ ‪‬‬
‫ﻚ ِﻣ ‪‬ﻦ ﹶﺃ‪‬ﻧﺒ‪‬ﺎ ِﺀ ﻣ‪‬ﺎ ﹶﻗ ‪‬ﺪ ‪‬ﺳ‪‬ﺒ ‪‬ﻖ ‪‬ﻭﹶﻗ ‪‬ﺪ ﺁ‪‬ﺗ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﻙ ﻣِﻦ ﱠﻟ ‪‬ﺪﻧ‪‬ﺎ ِﺫ ﹾﻛﺮ‪‬ﺍ ‪ Ò‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫‪‬ﻋ ﹶﻠ ‪‬ﻴ ‪‬‬
‫ﻼ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﻳ‪‬ﻨ ﹶﻔﺦ‪ ‬ﻓِﻲ ﺍﻟﺼ‪‬ﻮ ِﺭ‬
‫ﺧ‪‬ﺎِﻟﺪِﻳ ‪‬ﻦ ﻓِﻴ ِﻪ ‪‬ﻭﺳ‪‬ﺎ َﺀ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ِﺣ ‪‬ﻤ ﹰ‬ ‫‪Ò‬‬ ‫‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ِﻭ ‪‬ﺯﺭ‪‬ﺍ‬
‫ﺤﻦ‪ ‬ﹶﺃ ‪‬ﻋ ﹶﻠﻢ‪‬‬
‫ﺸﺮ‪‬ﺍ ‪ Ò‬ﻧ ‪‬‬
‫ﲔ ‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ‪‬ﺯ ‪‬ﺭﻗﹰﺎ ‪ Ò‬ﻳ‪‬ﺘﺨ‪‬ﺎ ﹶﻓﺘ‪‬ﻮ ﹶﻥ ‪‬ﺑ ‪‬ﻴ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﺇِﻥ ﱠﻟِﺒ ﹾﺜ‪‬ﺘ ‪‬ﻢ ِﺇ ﱠﻻ ‪‬ﻋ ‪‬‬
‫ﺠ ِﺮ ِﻣ ‪‬‬
‫ﺤﺸ‪‬ﺮ‪ ‬ﺍﹾﻟﻤ‪ ‬‬
‫‪‬ﻭ‪‬ﻧ ‪‬‬
‫ِﺑﻤ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺇ ﹾﺫ ‪‬ﻳﻘﹸﻮ ﹸﻝ ﹶﺃ ‪‬ﻣﹶﺜﻠﹸﻬ‪ ‬ﻢ ﹶﻃﺮِﻳ ﹶﻘ ﹰﺔ ﺇِﻥ ﱠﻟِﺒ ﹾﺜ‪‬ﺘ ‪‬ﻢ ِﺇ ﱠﻻ ‪‬ﻳ ‪‬ﻮﻣ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[١٠٤-٩٨ :‬‬
‫﴿ ‪‬ﻭ ِﺳ ‪‬ﻊ ﹸﻛ ﱠﻞ ‪‬ﺷ ‪‬ﻲ ٍﺀ ِﻋ ﹾﻠﻤ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻭﺳﻊ ﻋﻠﻤﻪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻛﺬﻟﻚ ﻧﻘﺺ ﻋﻠﻴﻚ‪،‬‬
‫ﺍﻟﻜﺎﻑ ﰲ )ﻣﻮﺿﻊ( ﻧﺼﺐ ﻧﻌﺖ ﳌﺼﺪﺭ ﳏﺬﻭﻑ‪ ،‬ﺃﻱ‪ :‬ﻧﻘﺺ ﻋﻠﻴﻚ ﻗﺼﺼﺎ ﻛﺬﻟﻚ‪،‬‬
‫ﻭﺍﻟﺬﻛﺮ‪ ،‬ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﻟﻮﺯﺭ‪ ،‬ﺍﻹﰒ ﴿ ‪‬ﻭﺳ‪‬ﺎ َﺀ ﹶﻟ ‪‬ﻬ ‪‬ﻢ﴾ ﺃﻱ‪ :‬ﺳﺎﺀ ﺍﻟﻮﺯﺭ ﳍﻢ ﲪﻼ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪،‬‬
‫ﻭﻧﺼﺐ )ﲪﻼ( ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﻗﺮﺃ ﺃﺑﻮ ﻋﻤﺮﻭ ﻧﻨﻔﺦ ﺑﻔﺘﺢ ﺍﻟﻨﻮﻥ ﻭﺿﻢ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻣﻀﻤﻮﻣﺔ ﻭﻓﺘﺢ ﺍﻟﻔﺎﺀ ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻨﻮﻥ ﻓﻸ‪‬ﻢ ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺍﻟﻨﻮﻥ ﰲ ﻗﻮﻟﻪ‪ :‬ﻭﳓﺸﺮ‪،‬‬
‫ﻓﺤﻤﻠﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻴﺎﺀ‪ ،‬ﻓﻸﻥ ﺍﳌﻌﲎ ﻳﻨﻔﺦ ﻣﻠﻚ ﺍﻟﺼﻮﺭ‪ ،‬ﰒ ﺭﺩ ﺇﱃ ﻣﺎ ﱂ ﻳﺴﻢ‬
‫ﻓﺎﻋﻠﻪ‪ ،‬ﻭﻷﻥ ﺳﺎﺋﺮ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻧﻔﺦ ﺍﻟﺼﻮﺭ ﺟﺎﺀ ﺑﻠﻔﻆ ﻣﺎ ﱂ ﻳﺴﻢ ﻓﺎﻋﻠﻪ‬
‫ﻓﺤﻤﻠﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻗﻮﻟﻪ‪﴿ :‬ﺯﺭﻗﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﻄﺎ ‪‬ﺷﺎ ﻗﺪ ﺍﺯﺭﻗﺖ ﻋﻴﻮ‪‬ﻢ ﻣﻦ ﺷﺪﺓ ﺍﻟﻌﻄﺶ‪ ،‬ﻭﻫﻲ ﺣﺎﻝ‬
‫ﺤﺸ‪‬ﺮ‪‬ﻫ‪ ‬ﻢ ‪‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ‪‬ﻋﻠﹶﻰ ‪‬ﻭﺟ‪‬ﻮ ِﻫ ِﻬ ‪‬ﻢ‬
‫ﻣﻦ ﺍﺠﻤﻟﺮﻣﲔ‪ ،‬ﻭﻗﻴﻞ ﻋﻤﻴﺎ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪ ﴿ :‬ﻭ‪‬ﻧ ‪‬‬
‫‪‬ﻋ ‪‬ﻤﻴ‪‬ﺎ﴾)‪ ،(١‬ﻭﺇﳕﺎ ﻗﻴﻞ‪ :‬ﺯﺭﻗﺎ؛ ﻷﻥ ﺍﻟﺴﻮﺍﺩ ﻳﺰﺭﻕ ﺇﺫﺍ ﺫﻫﺐ ﺍﻟﻨﺎﻇﺮ‪.‬‬
‫﴿‪‬ﻳ‪‬ﺘﺨ‪‬ﺎ ﹶﻓﺘ‪‬ﻮ ﹶﻥ﴾ ﺃﻱ‪ :‬ﻳﺘﺴﺎﺭﻭﻥ ﺑﻴﻨﻬﻢ‪﴿ ،‬ﺇﻥ ﻟﺒﺜﺘﻢ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﻣﻜﺜﺘﻢ ﺇﻻ ﻋﺸ ‪‬ﺮﺍ‪،‬‬
‫ﻭﻋﺸ ‪‬ﺮﺍ ﻧﺼﺐ ﺑﻠﺒﺜﺘﻢ‪﴿ ،‬ﻭﺃﻣﺜﻠﻬﻢ ﻃﺮﻳﻘﺔ﴾‪ ،‬ﺃﻱ‪ :‬ﺃﻋﻠﻤﻬﻢ ﻋﻨﺪ ﻧﻔﺴﻪ ﲟﺎ ﻳﻘﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺃﺷﺒﻬﻢ ﻃﺮﻳﻘﺔ ﺑﺄﻫﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﺇﻥ ﴿ﻟﺒﺜﺘﻢ ﺇﻻ ﻳﻮﻣﺎ﴾‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻟﺸﺪﺓ ﻣﺎ ﻳﺮﻭﻥ ﻣﻦ ﻫﻮﻝ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻳﻨﺴﻮﻥ ﻣﺎ ﻟﺒﺜﻮﺍ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻳﺬﻫﺐ ﻋﻨﻬﻢ ﻃﻮﻝ ﻟﺒﺜﻬﻢ‬
‫ﰲ ﻗﺒﻮﺭﻫﻢ ﳌﺎ ﻳﺮﻭﻥ ﻣﻦ ﺃﺣﻮﺍﳍﻢ ﺍﻟﱵ ﺭﺟﻌﺖ ﺇﻟﻴﻬﻢ‪ ،‬ﻛﺄ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻧﻴﺎ ‪‬ﻣﺎ ﻓﺎﻧﺘﺒﻬﻮﺍ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ :‬ﺁﻳﺔ‪.٩٧‬‬

‫‪٢٧٩‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫‪Ò‬‬ ‫ﺼﻔﹰﺎ‬
‫ﺻ ﹾﻔ ‪‬‬
‫ﺴﻔﹰﺎ ‪ Ò‬ﹶﻓ‪‬ﻴ ﹶﺬ ‪‬ﺭﻫ‪‬ﺎ ﻗﹶﺎﻋ‪‬ﺎ ‪‬‬
‫ﺴ ﹸﻔﻬ‪‬ﺎ ‪‬ﺭﺑ‪‬ﻲ ‪‬ﻧ ‪‬‬
‫ﺠﺒ‪‬ﺎ ِﻝ ﹶﻓ ﹸﻘ ﹾﻞ ﻳ‪‬ﻨ ِ‬
‫ﻚ ‪‬ﻋ ِﻦ ﺍﹾﻟ ِ‬
‫ﺴﹶﺄﻟﹸﻮ‪‬ﻧ ‪‬‬
‫﴿ ‪‬ﻭ‪‬ﻳ ‪‬‬
‫ﺖ‬
‫ﺸ ‪‬ﻌ ِ‬
‫ﺝ ﹶﻟﻪ‪ ‬ﻭ ‪‬ﺧ ‪‬‬
‫‪‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ‪‬ﻳ‪‬ﺘِﺒﻌ‪‬ﻮ ﹶﻥ ﺍﻟﺪ‪‬ﺍ ِﻋ ‪‬ﻲ ﹶﻻ ِﻋ ‪‬ﻮ ‪‬‬ ‫‪Ò‬‬ ‫ﹶﻻ ‪‬ﺗﺮ‪‬ﻯ ﻓِﻴﻬ‪‬ﺎ ِﻋ ‪‬ﻮﺟ‪‬ﺎ ‪‬ﻭ ﹶﻻ ﹶﺃ ‪‬ﻣﺘ‪‬ﺎ‬
‫ﺴ ‪‬ﻤﻊ‪ِ ‬ﺇ ﱠﻻ ‪‬ﻫ ‪‬ﻤﺴ‪‬ﺎ ‪ Ò‬ﻳ ‪‬ﻮ ‪‬ﻣِﺌ ٍﺬ ﱠﻻ ﺗ‪‬ﻨ ﹶﻔﻊ‪ ‬ﺍﻟ ‪‬‬
‫ﺸﻔﹶﺎ ‪‬ﻋﺔﹸ ِﺇ ﱠﻻ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ِﺫ ﹶﻥ ﹶﻟﻪ‪‬‬ ‫ﻼ ‪‬ﺗ ‪‬‬
‫ﺕ ﻟِﻠ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﹶﻓ ﹶ‬
‫ﺻﻮ‪‬ﺍ ‪‬‬
‫ﺍﻷ ‪‬‬
‫ﺿ ‪‬ﻲ ﹶﻟﻪ‪ ‬ﹶﻗ ‪‬ﻮ ﹰﻻ ‪ Ò‬ﻳ ‪‬ﻌ ﹶﻠﻢ‪ ‬ﻣ‪‬ﺎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ ﹶﺃ‪‬ﻳﺪِﻳ ِﻬ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﺧ ﹾﻠ ﹶﻔ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭ ﹶﻻ ﻳ‪‬ﺤِﻴﻄﹸﻮ ﹶﻥ ِﺑ ِﻪ ِﻋ ﹾﻠﻤ‪‬ﺎ‬
‫ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤﻦ‪ ‬ﻭ ‪‬ﺭ ِ‬
‫‪‬ﻭﻣ‪‬ﻦ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤ ﹾﻞ ِﻣ ‪‬ﻦ‬ ‫‪Ò‬‬ ‫ﺏ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ﹶﻞ ﹸﻇ ﹾﻠﻤ‪‬ﺎ‬
‫ﺤ ‪‬ﻲ ﺍﹾﻟ ﹶﻘﻴ‪‬ﻮ ِﻡ ‪‬ﻭ ﹶﻗ ‪‬ﺪ ﺧ‪‬ﺎ ‪‬‬
‫ﺖ ﺍﹾﻟ ‪‬ﻮﺟ‪‬ﻮ ‪‬ﻩ ِﻟ ﹾﻠ ‪‬‬
‫‪‬ﻭ ‪‬ﻋ‪‬ﻨ ِ‬ ‫‪Ò‬‬

‫ﻀﻤ‪‬ﺎ﴾]ﺍﻵﻳﺎﺕ‪.[١١٢-١٠٥ :‬‬
‫ﻑ ﹸﻇ ﹾﻠﻤ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﻫ ‪‬‬
‫ﻼ ‪‬ﻳﺨ‪‬ﺎ ‪‬‬
‫ﺕ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﻣ ‪‬ﺆ ِﻣﻦ‪ ‬ﹶﻓ ﹶ‬
‫ﺍﻟﺼ‪‬ﺎِﻟﺤ‪‬ﺎ ِ‬
‫﴿ﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﳉﺒﺎﻝ﴾‪ ،‬ﺃﻱ‪ :‬ﻛﻴﻒ ﻳﻜﻮﻥ ﺣﺎﳍﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟ ﴿ﻓﻘﻞ ﻳﻨﺴﻔﻬﺎ‬
‫ﺭﰊ﴾‪ ،‬ﺃﻱ‪ :‬ﳚﻌﻠﻬﺎ ﲟﻨـﺰﻟﺔ ﺍﻟﺮﻣﻞ‪ ،‬ﰒ ﻳﺮﺳﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺮﻳﺎﺡ ﻓﺘﻔﺮﻗﻬﺎ ﻛﺘﺬﺭﻳﺔ ﺍﻟﻄﻌﺎﻡ‪،‬‬
‫ﻭﺗﺼﲑ ﻛﺎﳍﺒﺎﺀ‪.‬‬
‫ﻭﺍﻟﻘﺎﻉ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﻌﻠﻮﻩ ﺍﳌﺎﺀ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﳌﺴﺘﻮﻱ‪ ،‬ﻭﻫﻮ ﻧﺼﺐ ﻋﻠﻰ‬
‫ﺍﳊﺎﻝ‪ ،‬ﻭﺍﻟﺼﻔﺼﻒ ﺍﻷﻣﻠﺲ ﺍﻟﺬﻱ ﻻ ﻧﺒﺎﺕ ﺑﻪ‪﴿ ،‬ﻻ ﺗﺮﻯ ﻓﻴﻬﺎ ﻋﻮﺟﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻭﺍﺩ‪‬ﻳﺎ‪ ،‬ﻭﻻ‬
‫ﺃﻣ‪‬ﺘﺎ‪ .‬ﺃﻱ‪ :‬ﺭﺍﺑﻴﺔ‪ ،‬ﻛﺬﺍ ﺭﻭﻯ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﺍﻟﻌﻮﺝ ﻓﻴﻪ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﺴﺘﻮ‪‬ﻳﺎ‪ ،‬ﻭﺍﻷﻣﺖ‬
‫ﺃﻥ ﻳﻐﻠﻆ ﻣﻜﺎﻥ ﻭﻳﺮﻕ ﻣﻜﺎﻥ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺍﻻﺿﻄﺮﺍﺏ ﺑﺎﻻﺭﺗﻔﺎﻉ ﻭﺍﻻﳔﻔﺎﺽ‪ ،‬ﻳﺘﺒﻌﻮﻥ‬
‫ﺍﻟﺪﺍﻋﻲ‪ ،‬ﺃﻱ‪ :‬ﺻﻮﺕ ﺍﻟﺪﺍﻋﻲ ﻟﻠﺤﺸﺮ‪﴿ ،‬ﻻ ﻋﻮﺝ ﻟﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﻋﻮﺝ ﳍﻢ ﻋﻦ ﺍﻟﺪﺍﻋﻲ‪،‬‬
‫ﻭﺟﺎﺯ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪ ،‬ﻷﻥ ﺍﳌﺬﻫﺐ ﺇﱃ ﺍﻟﺪﺍﻋﻲ ﺻﻮﺗﻪ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﺩﻋﻮﺗﲏ‬
‫ﺩﻋﻮﺓ ﻻ ﻋﻮﺝ ﻟﻚ ﻋﻨﻬﺎ‪ ،‬ﺃﻱ‪ :‬ﻻ ﺃﻋﻮﺝ ﻟﻚ ﻭﻻ ﻋﻨﻚ‪.‬‬
‫ﻭﺍﳍﻤﺲ ﺍﻟﺼﻮﺕ ﺍﳋﻔﻲ‪ ،‬ﻭﻋﻦ ﺍﺑﻦ ﺯﻳﺪ‪ ،‬ﻫﺒﻮﻁ ﺍﻷﻗﺪﺍﻡ ﻭﻧﻘﻠﻬﺎ ﺇﱃ ﺍﶈﺸﺮ ﻗﺎﻝ‪:‬‬
‫ﻭﻫﻦ ﳝﺸﲔ ﺑﻨﺎ ﳘﻴﺴﺎ‬
‫﴿ﺇﻻ ﻣﻦ ﺃﺫﻥ﴾‪) ،‬ﻣﻦ( ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﻨﻔﻊ ﺇﻻ ﻣﻦ ﺃﺫﻥ ﺃﻥ ﺗﺸﻔﻊ‬
‫ﻓﻴﻪ‪ ،‬ﻭﺭﺿﻲ ﻟﻪ ﻗﻮﻻ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻮ ﻛﻘﻮﻟﻚ‪،‬‬
‫ﻭﺭﺿﻲ ﻟﻪ ﻋﻤﻠﻪ‪.‬‬
‫﴿ﻳﻌﻠﻢ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ﴾ ﻣﻦ ﺃﻣﺮ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻣﺎ ﺧﻠﻔﻬﻢ‪ ،‬ﻭﻣﺎ ﻭﻗﻊ ﻣﻦ ﺃﻋﻤﺎﳍﻢ‪،‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٨٠‬‬
‫ﻭﻗﻴﻞ‪ :‬ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻣﺎ ﻣﻀﻰ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﺧﻠﻔﻬﻢ ﻣﻦ ﺃﻣﺮ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪:‬‬
‫ﻳﻌﲏ ﻣﻼﺋﻜﺘﻪ ﺍﻟﺬﻳﻦ ﻋﺒﺪﻫﻢ ﻣﻦ ﻋﺒﺪﻫﻢ‪ ،‬ﻓﻘﺎﻝ ﻫﻢ ﻻ ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﻣﺎ‬
‫ﺖ﴾‬‫ﺸ ‪‬ﻲ ٍﺀ ‪‬ﻣ ‪‬ﻦ ِﻋ ﹾﻠ ِﻤ ِﻪ﴾)‪ ﴿ (١‬ﻭ ‪‬ﻋ‪‬ﻨ ِ‬
‫ﺧﻠﻔﻬﻢ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻭﺫﻟﻚ‪ ،‬ﻗﻮﻟﻪ‪ ﴿ :‬ﻭ ﹶﻻ ﻳ‪‬ﺤِﻴﻄﹸﻮ ﹶﻥ ِﺑ ‪‬‬
‫ﺏ‬
‫ﺃﻱ‪ :‬ﺧﻀﻌﺖ‪ ،‬ﻭﻣﻨﻪ ﺃﺧﺬﺕ ﺍﻟﺒﻼﺩ ﻋﻨﻮﺓ‪ ،‬ﺇﺫﺍ ﺃﺧﺬﺕ ﲞﻀﻮﻉ ﻣﻦ ﺃﻫﻠﻬﺎ‪ ﴿ ،‬ﻭ ﹶﻗ ‪‬ﺪ ﺧ‪‬ﺎ ‪‬‬
‫‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻤ ﹶﻞ ﹸﻇ ﹾﻠﻤ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻣﻦ ﺃﺷﺮﻙ ﺑﺎﷲ‪ ،‬ﻭﻣﻦ ﺁﻣﻦ ﺑﻪ ﴿ﻓﻼ ﳜﺎﻑ ﻇﻠﻤﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﻳﺰﺍﺩ‬
‫ﻀﻤ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻻ ﻳﻨﻘﺺ ﻣﻦ ﺣﺴﻨﺎﺗﻪ‪.‬‬ ‫ﻋﻠﻴﻪ ﺃﻛﺜﺮ ﻣﻦ ﺫﻧﻮﺑﻪ‪ ﴿ ،‬ﻭ ﹶﻻ ‪‬ﻫ ‪‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪﴿ :‬ﻓﻼ ﳜﻒ﴾ ﳏﺬﻭﻓﺔ ﺍﻷﻟﻒ ﺳﺎﻛﻨﺔ ﺍﻟﻔﺎﺀ‪ ،‬ﻋﻠﻰ ﺍﻟﻨﻬﻲ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺎﻷﻟﻒ‪ ،‬ﻭﺿﻢ ﺍﻟﻔﺎﺀ ﻋﻠﻰ ﺍﳋﱪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤ ِﺪﺙﹸ‬
‫ﺻ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ ﻓِﻴ ِﻪ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬ﻮﻋِﻴ ِﺪ ﹶﻟ ‪‬ﻌﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ‪‬ﺘﻘﹸﻮ ﹶﻥ ﹶﺃ ‪‬ﻭ ﻳ‪ ‬‬
‫ﻚ ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ ‬ﹸﻗﺮ‪‬ﺁﻧ‪‬ﺎ ‪‬ﻋ ‪‬ﺮِﺑﻴ‪‬ﺎ ‪‬ﻭ ‪‬‬
‫﴿ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻚ‬
‫ﺠ ﹾﻞ ﺑِﺎﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻞ ﺃﹶﻥ ‪‬ﻳ ﹾﻘﻀ‪‬ﻰ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬
‫ﺤ ‪‬ﻖ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﷲ ﺍﹾﻟ ‪‬ﻤ ِﻠﻚ‪ ‬ﺍﹾﻟ ‪‬‬
‫ﹶﻓ‪‬ﺘﻌ‪‬ﺎﻟﹶﻰ ﺍ ُ‬ ‫‪Ò‬‬ ‫ﹶﻟ ‪‬ﻬ ‪‬ﻢ ِﺫ ﹾﻛﺮ‪‬ﺍ‬
‫ﺠ ‪‬ﺪ ﹶﻟﻪ‪ ‬ﻋ ‪‬ﺰﻣ‪‬ﺎ‬
‫ﺴ ‪‬ﻲ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻧ ِ‬
‫ﺏ ِﺯ ‪‬ﺩﻧِﻲ ِﻋ ﹾﻠﻤ‪‬ﺎ ‪ Ò‬ﻭﹶﻟ ﹶﻘ ‪‬ﺪ ‪‬ﻋ ِﻬ ‪‬ﺪﻧ‪‬ﺎ ِﺇﻟﹶﻰ ﺁ ‪‬ﺩ ‪‬ﻡ ﻣِﻦ ﹶﻗ ‪‬ﺒﻞﹸ ﹶﻓ‪‬ﻨ ِ‬
‫‪‬ﻭ ‪‬ﺣﻴ‪‬ﻪ‪ ‬ﻭﻗﹸﻞ ‪‬ﺭ ‪‬‬
‫ﺲ ﹶﺃﺑ‪‬ﻰ ‪ Ò‬ﹶﻓ ﹸﻘ ﹾﻠﻨ‪‬ﺎ ﻳ‪‬ﺎ ﺁ ‪‬ﺩﻡ‪ِ ‬ﺇ ﱠﻥ ‪‬ﻫﺬﹶﺍ‬
‫ﺠﺪ‪‬ﻭﺍ ِﺇ ﱠﻻ ِﺇ‪‬ﺑﻠِﻴ ‪‬‬
‫ﺴ‪‬‬
‫ﺠﺪ‪‬ﻭﺍ َﻵ ‪‬ﺩ ‪‬ﻡ ﹶﻓ ‪‬‬
‫ﻼِﺋ ﹶﻜ ِﺔ ﺍ ‪‬ﺳ ‪‬‬
‫‪ Ò‬ﻭِﺇ ﹾﺫ ﹸﻗ ﹾﻠﻨ‪‬ﺎ ِﻟ ﹾﻠ ‪‬ﻤ ﹶ‬
‫ﻉ ِﻓﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻻ‬
‫ﻚ ﹶﺃ ﱠﻻ ‪‬ﺗﺠ‪‬ﻮ ‪‬‬
‫ﺸﻘﹶﻰ ‪ِ Ò‬ﺇ ﱠﻥ ﹶﻟ ‪‬‬
‫ﺠ‪‬ﻨ ِﺔ ﹶﻓ‪‬ﺘ ‪‬‬
‫ﺨ ِﺮ ‪‬ﺟ‪‬ﻨ ﹸﻜﻤ‪‬ﺎ ِﻣ ‪‬ﻦ ﺍﹾﻟ ‪‬‬
‫ﻼ ‪‬ﻳ ‪‬‬
‫ﻚ ﹶﻓ ﹶ‬
‫ﻚ ‪‬ﻭِﻟ ‪‬ﺰ ‪‬ﻭ ِﺟ ‪‬‬
‫‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﱠﻟ ‪‬‬
‫ﺸ ‪‬ﻴﻄﹶﺎ ﹸﻥ ﻗﹶﺎ ﹶﻝ ﻳ‪‬ﺎ ﺁ ‪‬ﺩﻡ‪ ‬ﻫ ﹾﻞ‬
‫ﺱ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﺍﻟ ‪‬‬
‫ﻀﺤ‪‬ﻰ ‪ Ò‬ﹶﻓ ‪‬ﻮ ‪‬ﺳ ‪‬ﻮ ‪‬‬
‫ﻚ ﹶﻻ ‪‬ﺗ ﹾﻈ ‪‬ﻤﺄﹸ ﻓِﻴﻬ‪‬ﺎ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬‬
‫‪‬ﺗ ‪‬ﻌﺮ‪‬ﻯ ‪ Ò‬ﻭﹶﺃ‪‬ﻧ ‪‬‬
‫ﻚ ﱠﻻ ‪‬ﻳ ‪‬ﺒﻠﹶﻰ﴾]ﺍﻵﻳﺎﺕ‪.[١٢٠-١١٣ :‬‬
‫ﺨ ﹾﻠ ِﺪ ‪‬ﻭﻣ‪ ‬ﹾﻠ ٍ‬
‫ﺠ ‪‬ﺮ ِﺓ ﺍﹾﻟ ‪‬‬
‫ﻚ ‪‬ﻋﻠﹶﻰ ‪‬ﺷ ‪‬‬
‫ﹶﺃﺩ‪‬ﱡﻟ ‪‬‬
‫ﺻ ‪‬ﺮ ﹾﻓﻨ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺑﻴﻨﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻟﻌﻠﻬﻢ‬ ‫﴿ﺃﹶﻧـﺰﹾﻟﻨ‪‬ﺎﻩ‪ ﴾‬ﺃﻱ‪ :‬ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ﴿ ،‬ﻭ ‪‬‬
‫ﻳﺘﻌﻈﻮﻥ ﺃﻭ ﻳﺘﺬﻛﺮﻭﻥ ﺧﻠﻮﺩ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺬﻱ ﻭﻋﺪﻭﺍ ﺑﻪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺷﺮﻓﺎ ﺑﺈﳝﺎ‪‬ﻢ‪﴿ ،‬ﻭﺍﳌﻠﻚ‬
‫ﺍﳊﻖ﴾ ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪﴿ ،‬ﻭﻻ ﺗﻌﺠﻞ ﺑﺎﻟﻘﺮﺁﻥ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﻛﺎﻥ ﺇﺫﺍ‬
‫ﺃﺗﺎﻩ ﺟﱪﻳﻞ ﺑﺎﻟﻮﺣﻲ ﻋﺠﻞ ﺑﻘﺮﺍﺀﺗﻪ ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﺘﻢ ﺟﱪﻳﻞ ﺗﻼﻭﺗﻪ‪ ،‬ﻓﺄﻣﺮ ﺃﻥ ﻻ ﻳﻌﺠﻞ ﺣﱴ‬
‫ﻼ ﺗ‪‬ﻨﺴ‪‬ﻰ﴾)‪،(٢‬‬
‫ﻚ ﹶﻓ ﹶ‬
‫ﻳﺴﺘﺘﻢ ﺟﱪﻳﻞ ﺗﻼﻭﺗﻪ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃ‪‬ﺎ ﻣﻨﺴﻮﺧﺔ ﺑﻘﻮﻟﻪ ﴿ ‪‬ﺳﻨ‪ ‬ﹾﻘ ِﺮﺋﹸ ‪‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺁﻳﺔ ‪.٢٥٥‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻋﻠﻰ‪ :‬ﺁﻳﺔ‪.٦‬‬
‫‪٢٨١‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﳏﻜﻤﺔ ﻟﻌﺪﻡ ﺍﻟﺘﻨﺎﰲ ﺑﲔ ﺍﻵﻳﺘﲔ‪﴿ ،‬ﻭﻟﻘﺪ ﻋﻬﺪﻧﺎ ﺇﱃ ﺁﺩﻡ﴾‪ ،‬ﺃﻱ‪ :‬ﺣﲔ ‪‬ﻴﻨﺎﻩ‬
‫ﻋﻦ ﺃﻛﻞ ﺍﻟﺸﺠﺮﺓ ﴿ﻓﻨﺴﻲ﴾‪ ،‬ﺃﻱ‪ :‬ﺗﺮﻙ ﺍﻟﻌﻬﺪ ﻭﱂ ﳒﺪ ﻟﻪ ﻋﺰﻣﺎ‪ ،‬ﺃﻱ ﺣﻔﻈﺎ ﳌﺎ ﺃﻣﺮ ﺑﻪ‪،‬‬
‫ﻭﻗﻴﻞ‪ :‬ﺻﱪﺍ ﻋﻦ ﺃﻛﻞ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﻭﻗﻮﻟﻪ‪﴿ :‬ﻓﺘﺸﻘﻰ﴾‪ ،‬ﺃﻱ‪ :‬ﺑﺄﻥ ﺗﺄﻛﻞ ﻣﻦ ﻛﺪ ﻳﺪﻳﻚ ﻭﻣﺎ‬
‫ﺗﻜﺴﺒﻪ ﻟﻨﻔﺴﻚ‪ ،‬ﻭﱂ ﻳﻘﻞ ﻓﺘﺸﻘﻴﺎ؛ ﻷﻥ ﺁﺩﻡ ﻫﻮ ﺍﳌﺨﺎﻃﺐ ﻭﰲ ﻓﻌﻠﻪ ﺍﻛﺘﻔﺎﺀ ﻣﻦ ﻓﻌﻞ‬
‫ﺍﳌﺮﺃﺓ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﺑﻜﺮ‪﴿ :‬ﻭﺇﻧﻚ﴾ ﻣﻜﺴﻮﺭﺓ ﺍﳍﻤﺰﺓ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻔﺘﺢ ﺍﳍﻤﺰﺓ ﻓﻤﻦ ﻗﺮﺃ‬
‫ﺑﺎﻟﻜﺴﺮ ﻓﻌﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ‪ ،‬ﻭﻋﻄﻒ ﲨﻠﺔ ﻋﻠﻰ ﲨﻠﺔ‪.‬‬
‫ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ ﻓﻌﻠﻰ ﻣﻌﲎ ﺇﻥ ﻟﻚ ﺃﻧﻚ ﻻ ﺗﻈﻤﺄ‪ ،‬ﻓﻴﺘﺴﻖ ﺑﺄﻧﻚ ﻋﻠﻰ ﺃﻻ ﲡﻮﻉ‪،‬‬
‫ﻭﻳﻜﻮﻥ ﻣﻮﺿﻌﻬﺎ ﻧﺼ‪‬ﺒﺎ‪.‬‬
‫ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﻭﻟﻚ ﺃﻧﻚ ﻻ ﺗﻈﻤﺄ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻮﺿﻌﻬﺎ ﺭﻓ ‪‬ﻌﺎ‪،‬‬
‫ﺨ ﹾﻠ ِﺪ﴾ ﺃﻱ‪ :‬ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻛﺄﻧﻪ ﺃﺭﺍﺩ ﻣﻦ ﺃﻛﻞ ﻣﻨﻬﺎ ﱂ‬
‫ﺠ ‪‬ﺮ ِﺓ ﺍﹾﻟ ‪‬‬
‫ﻭﺗﻀﺤﻰ ﺗﱪﺯ ﻟﻠﺸﻤﺲ‪ ﴿ ،‬ﺷ ‪‬‬
‫ﳝﺖ‪ ﴿ ،‬ﱠﻻ ‪‬ﻳ ‪‬ﺒﻠﹶﻰ﴾ ﺃﻱ‪ :‬ﻻ ﳜﻠﻖ ﻓﻴﻔﲎ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠ‪‬ﻨ ِﺔ‬
‫ﻕ ﺍﹾﻟ ‪‬‬
‫ﺼﻔﹶﺎ ِﻥ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻬﻤ‪‬ﺎ ﻣِﻦ ‪‬ﻭ ‪‬ﺭ ِ‬
‫ﺨ ِ‬
‫ﺕ ﹶﻟ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﺳ ‪‬ﻮﺀَﺍ‪‬ﺗ ‪‬ﻬﻤ‪‬ﺎ ‪‬ﻭ ﹶﻃ ِﻔﻘﹶﺎ ‪‬ﻳ ‪‬‬
‫ﻼ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ﹶﻓ‪‬ﺒ ‪‬ﺪ ‪‬‬
‫﴿ ﹶﻓﹶﺄ ﹶﻛ ﹶ‬
‫ﺏ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﻫِﺒﻄﹶﺎ ِﻣ ‪‬ﻨﻬ‪‬ﺎ ‪‬ﺟﻤِﻴﻌ‪‬ﺎ‬
‫‪‬ﻭ ‪‬ﻋﺼ‪‬ﻰ ﺁ ‪‬ﺩﻡ‪ ‬ﺭ‪‬ﺑﻪ‪ ‬ﹶﻓ ‪‬ﻐﻮ‪‬ﻯ ‪ Ò‬ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺟ‪‬ﺘﺒ‪‬ﺎ ‪‬ﻩ ‪‬ﺭ‪‬ﺑﻪ‪ ‬ﹶﻓﺘ‪‬ﺎ ‪‬‬
‫‪Ò‬‬ ‫ﺸﻘﹶﻰ‬
‫ﻀ ﱡﻞ ‪‬ﻭ ﹶﻻ ‪‬ﻳ ‪‬‬
‫ﻼ ‪‬ﻳ ِ‬
‫ﻱ ﹶﻓ ﹶ‬
‫ﺾ ‪‬ﻋ ‪‬ﺪ ‪‬ﻭ ﹶﻓِﺈﻣ‪‬ﺎ ‪‬ﻳ ﹾﺄِﺗ‪‬ﻴ‪‬ﻨﻜﹸﻢ ‪‬ﻣﻨ‪‬ﻲ ‪‬ﻫﺪ‪‬ﻯ ﹶﻓ ‪‬ﻤ ِﻦ ﺍ‪‬ﺗ‪‬ﺒ ‪‬ﻊ ‪‬ﻫﺪ‪‬ﺍ ‪‬‬
‫‪‬ﺑ ‪‬ﻌﻀ‪‬ﻜﹸ ‪‬ﻢ ِﻟ‪‬ﺒ ‪‬ﻌ ٍ‬
‫ﺏ‬
‫ﺤﺸ‪‬ﺮ‪‬ﻩ‪ ‬ﻳ ‪‬ﻮ ‪‬ﻡ ﺍﹾﻟ ِﻘﻴ‪‬ﺎ ‪‬ﻣ ِﺔ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ‪ Ò‬ﻗﹶﺎ ﹶﻝ ‪‬ﺭ ‪‬‬
‫ﺸ ﹰﺔ ﺿ‪‬ﻨﻜﹰﺎ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ﺽ ﻋ‪‬ﻦ ِﺫ ﹾﻛﺮِﻱ ﹶﻓِﺈ ﱠﻥ ﹶﻟﻪ‪ ‬ﻣﻌِﻴ ‪‬‬
‫‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﻋ ‪‬ﺮ ‪‬‬
‫ﺼﲑ‪‬ﺍ﴾]ﺍﻵﻳﺎﺕ‪.[١٢٥-١٢١ :‬‬
‫ﺖ ‪‬ﺑ ِ‬
‫ﺸ ‪‬ﺮ‪‬ﺗﻨِﻲ ﹶﺃ ‪‬ﻋﻤ‪‬ﻰ ‪‬ﻭﹶﻗ ‪‬ﺪ ﻛﹸﻨ ‪‬‬
‫ِﻟ ‪‬ﻢ ‪‬ﺣ ‪‬‬
‫﴿ ِﻣ ‪‬ﻨﻬ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﻣﻦ ﺍﻟﺸﺠﺮﺓ ﻓﻈﻬﺮﺕ ﳍﻤﺎ ﻋﻮﺭﺍ‪‬ﻤﺎ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﷲ‬
‫ﺃﻟﺒﺴﻬﻤﺎ ﺇﻳﺎﻩ‪ ،‬ﻭﺟﻌﻼ ﻳﻠﺼﻘﺎﻥ ﻋﻠﻴﻬﻤﺎ ﻣﻦ ﻭﺭﻕ ﺍﳉﻨﺔ‪) ،‬ﻭﻏﻮﻯ( ﺃﻱ‪ :‬ﺧﺎﺏ‪ ،‬ﻭﻗﻴﻞ‪:‬‬
‫ﺸ ‪‬ﻢ ﻣﻦ ﺃﻛﻞ ﺍﻟﺸﺠﺮﺓ ﻭﺃﻧﻜﺮ ﺫﻟﻚ ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﻭﻗﺎﻝ‪ :‬ﻟﻴﺲ ﰲ ﻏﻮﻯ ﺷﻲﺀ ﺇﻻ ﻣﺎ ﰲ‬ ‫‪‬ﺑ ِ‬
‫ﻋﺼﻰ ﻣﻦ ﻣﻌﲎ ﺍﻟﺬﻧﺐ‪.‬‬
‫ﻭﺍﻟﻐﻲ‪ ،‬ﺿﺪ ﺍﻟﺮﺷﺪ ﻛﻤﺎ ﺃﻥ ﺍﳌﻌﺼﻴﺔ ﺿﺪ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﱂ ﻳﻜﻦ ﺫﻧﺒﻪ ﻋﻦ ﻋﺪﺍﻭﺓ‬
‫ﻛﺬﻧﻮﺏ ﺃﻋﺪﺍﺀ ﺍﷲ‪ ،‬ﻓﻨﺤﻦ ﻧﻘﻮﻝ‪ :‬ﻋﺼﻰ ﻭﻏﻮﻯ‪ ،‬ﻭﻻ ﻧﻘﻮﻝ‪ :‬ﺁﺩﻡ ﻋﺎﺹ ﻭﻻ ﻏﺎﻭ‪،‬‬
‫ﻭﻛﺄﻧﻪ ﻳﺮﻳﺪ ﺃﻥ ﻣﻌﻨﺎﻩ ﺟﻬﻞ‪ ،‬ﻭﻗﺪ ﺭﻭﻱ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻓﻐﻮﻯ ﺃﻱ‪ :‬ﻓﻀﻞ‪.‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٨٢‬‬
‫﴿ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺟ‪‬ﺘﺒ‪‬ﺎ ‪‬ﻩ﴾ ﺃﻱ‪ :‬ﺍﺧﺘﺎﺭﻩ ﻭﻫﺪﺍﻩ ﻟﻠﻨﺒﻮﺓ‪﴿ ،‬ﻗﹶﺎ ﹶﻝ ﺍ ‪‬ﻫِﺒﻄﹶﺎ﴾ ﺃﻱ‪ :‬ﺍﻧـﺰﻻ ﻣﻨﻬﺎ‪،‬‬
‫ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﻋﺪﻭ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺁﺩﻡ ﻭﺫﺭﻳﺘﻪ‪ ،‬ﻭﺇﺑﻠﻴﺲ ﻭﺫﺭﻳﺘﻪ ﻭﻗﻴﻞ‪ :‬ﺁﺩﻡ ﻭﺣﻮﺍﺀ ﻭﺇﺑﻠﻴﺲ‬
‫ﻭﺍﳊﻴﺔ‪.‬‬
‫ﻗﻮﻟﻪ‪﴿ :‬ﻓﻼ ﻳﻀﻞ ﻭﻻ ﻳﺸﻘﻰ﴾‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺿﻤﻦ ﺍﷲ ﳌﻦ ﺍﺗﺒﻊ ﺍﻟﻘﺮﺁﻥ ﺃﻥ ﻻ‬
‫ﻳﻀﻞ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﻳﺸﻘﻰ ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﻣﻮﻋﻈﱵ ﻓﺈﻥ ﻟﻪ ﻣﻌﻴﺸﺔ ﺿﻨ ﹰﻜﺎ‪ ،‬ﺃﻱ‪ :‬ﺿﻴﻘﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﻻ ﻳﺜﲎ‬
‫ﻭﻻ ﳚﻤﻊ ﻭﻻ ﻳﺆﻧﺚ؛ ﻷﻥ ﺃﺻﻠﻪ ﺍﳌﺼﺪﺭ‪ ،‬ﰒ ﻭﺻﻒ ﺑﻪ ﻭﺍﺧﺘﻠﻒ ﰲ ﺗﺄﻭﻳﻠﻪ‪ ،‬ﻓﻘﻴﻞ‪:‬‬
‫ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻮ ﺍﻟﻀﺮﻳﻊ ﻭﺍﻟﺰﻗﻮﻡ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻜﺴﺐ ﺍﳋﺒﻴﺚ‪.‬‬
‫ﻭﳓﺸﺮﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻋﻤﻰ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﻋﻤﻰ ﺍﻟﺒﺼﺮ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﻋﻤﻰ ﻋﻦ ﺍﳊﺠﺔ‪،‬‬
‫ﻭﺗﺄﻭﻳﻠﻪ‪ :‬ﺃﻧﻪ ﻻ ﺣﺠﺔ ﻟﻪ ﻳﻬﺘﺪﻱ ﺇﻟﻴﻬﺎ‪ ،‬ﻻ ﺃﻥ ﻟﻪ ﺣﺠﺔ ﻭﺃﻧﻪ ﻳﻌﻤﻰ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻻ ﻳﺒﺼﺮ‬
‫ﲑﺍ﴾‪ ،‬ﺃﻱ‪ :‬ﻋﺎﳌﺎ ﲝﺠﱵ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬ ‫ﰲ ﺣﺎﻝ ﻭﻳﺒﺼﺮ ﺍﻟﻌﺬﺍﺏ ﰲ ﺣﺎﻝ‪﴿ ،‬ﻭﻗﺪ ﻛﻨﺖ ﺑﺼ ‪‬‬
‫ﻛﺬﺍ ﺭﻭﻯ ﻋﻦ ﳎﺎﻫﺪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺠﺰِﻱ‬
‫ﻚ ‪‬ﻧ ‪‬‬
‫‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫‪Ò‬‬ ‫ﻚ ﺍﹾﻟ‪‬ﻴ ‪‬ﻮ ‪‬ﻡ ‪‬ﺗ ‪‬ﻨﺴ‪‬ﻰ‬
‫ﻚ ﺁﻳ‪‬ﺎ‪‬ﺗﻨ‪‬ﺎ ﹶﻓ‪‬ﻨﺴِﻴ‪‬ﺘﻬ‪‬ﺎ ‪‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﻚ ﹶﺃ‪‬ﺗ ‪‬ﺘ ‪‬‬
‫﴿ﻗﹶﺎ ﹶﻝ ﹶﻛ ﹶﺬِﻟ ‪‬‬
‫ﺏ ﺍ َﻵ ِﺧ ‪‬ﺮ ِﺓ ﹶﺃ ‪‬ﺷ ‪‬ﺪ ‪‬ﻭﹶﺃ‪‬ﺑﻘﹶﻰ ‪ Ò‬ﹶﺃ ﹶﻓ ﹶﻠ ‪‬ﻢ ‪‬ﻳ ‪‬ﻬ ِﺪ ﹶﻟ ‪‬ﻬ ‪‬ﻢ ﹶﻛ ‪‬ﻢ‬
‫ﺕ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﻟ ‪‬ﻌﺬﹶﺍ ‪‬‬
‫ﻑ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ‪‬ﺆ ِﻣ ‪‬ﻦ ﺑِﺂﻳ‪‬ﺎ ِ‬
‫‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬ﺳ ‪‬ﺮ ‪‬‬
‫‪Ò‬‬ ‫ﺕ ﻷُﻭﻟِﻲ ﺍﻟ‪‬ﻨﻬ‪‬ﻰ‬
‫ﻚ َﻵﻳ‪‬ﺎ ٍ‬
‫ﹶﺃ ‪‬ﻫ ﹶﻠ ﹾﻜﻨ‪‬ﺎ ﹶﻗ ‪‬ﺒ ﹶﻠﻬ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﹾﻟ ﹸﻘﺮ‪‬ﻭ ِﻥ ‪‬ﻳ ‪‬ﻤﺸ‪‬ﻮ ﹶﻥ ﻓِﻲ ‪‬ﻣﺴ‪‬ﺎ ِﻛِﻨ ِﻬ ‪‬ﻢ ِﺇ ﱠﻥ ﻓِﻲ ﹶﺫِﻟ ‪‬‬
‫ﺻِﺒ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‬
‫ﺴﻤ‪‬ﻰ ‪ Ò‬ﻓﹶﺎ ‪‬‬
‫ﻚ ﹶﻟﻜﹶﺎ ﹶﻥ ِﻟﺰ‪‬ﺍﻣ‪‬ﺎ ‪‬ﻭﹶﺃ ‪‬ﺟﻞﹲ ‪‬ﻣ ‪‬‬
‫ﺖ ﻣِﻦ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫‪‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﻛ ِﻠ ‪‬ﻤﺔﹲ ‪‬ﺳ‪‬ﺒ ﹶﻘ ‪‬‬
‫ﺢ‬
‫ﺴ‪‬ﺒ ‪‬‬
‫ﺲ ‪‬ﻭ ﹶﻗ ‪‬ﺒ ﹶﻞ ﹸﻏﺮ‪‬ﻭِﺑﻬ‪‬ﺎ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺁﻧ‪‬ﺎ ِﺀ ﺍﻟ ﱠﻠ ‪‬ﻴ ِﻞ ﹶﻓ ‪‬‬
‫ﺸ ‪‬ﻤ ِ‬
‫ﻉ ﺍﻟ ‪‬‬
‫ﻚ ﹶﻗ ‪‬ﺒ ﹶﻞ ﹸﻃﻠﹸﻮ ِ‬
‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬
‫ﺢ ِﺑ ‪‬‬
‫‪‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬‬
‫ﻚ ‪‬ﺗ ‪‬ﺮﺿ‪‬ﻰ﴾]ﺍﻵﻳﺎﺕ‪.[١٣٠-١٢٦ :‬‬
‫ﻑ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ﹶﻟ ‪‬ﻌ ﱠﻠ ‪‬‬
‫‪‬ﻭﹶﺃ ﹾﻃﺮ‪‬ﺍ ‪‬‬
‫﴿ ﹶﻓ‪‬ﻨﺴِﻴ‪‬ﺘﻬ‪‬ﺎ﴾ ﺃﻱ‪ :‬ﺗﺮﻛﺘﻬﺎ ﻭﺗﺮﻛﺖ ﺍﻹﳝﺎﻥ ‪‬ﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻴﻮﻡ ﺗﻨﺴﻰ‪ ،‬ﺃﻱ‪ :‬ﺗﺘﺮﻙ‬
‫ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﳒﺰﻱ ﻣﻦ ﺃﺳﺮﻑ‪ ،‬ﺃﻱ‪ :‬ﰲ ﺍﳌﻌﺎﺻﻲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺃﺷﺮﻙ‪ ،‬ﺃﻓﻠﻢ ﻳﻬﺪ ﳍﻢ‬
‫ﻛﻢ ﺃﻫﻠﻜﻨﺎ‪ ،‬ﻓﺎﻋﻞ ﻳﻬﺪ ﻣﻀﻤﺮ‪ ،‬ﻭﻫﻮ ﺍﳌﺼﺪﺭ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﻓﻠﻢ ﻳﻬﺪ ﺍﳍﺪﻯ ﳍﻢ ﻛﻢ‬
‫ﺃﻫﻠﻜﻨﺎ‪.‬‬
‫‪٢٨٣‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭﻗﺎﻝ ﺍﻟﻜﻮﻓﻴﻮﻥ‪) :‬ﻛﻢ( ﻫﻮ ﻓﺎﻋﻞ ﻳﻬﺪ‪ ،‬ﻭﻫﻮ ﻏﻠﻂ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ ﻷﻥ ﻛﻢ ﳍﺎ‬
‫ﺻﺪﺭ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ ﻣﺎ ﻗﺒﻠﻬﺎ ﻓﻴﻬﺎ‪ ،‬ﺇﳕﺎ ﻳﻌﻤﻞ ﻓﻴﻬﺎ ﻣﺎ ﺑﻌﺪﻫﺎ ﻛﺄﻱ ﰲ ﺍﻻﺳﺘﻔﻬﺎﻡ‪،‬‬
‫ﻭﺍﻟﻌﺎﻣﻞ ﰲ ﻛﻢ ﺍﻟﻨﺎﺻﺐ ﳍﺎ ﻋﻨﺪ ﺍﻟﺒﺼﺮﻳﲔ‪﴿ ،‬ﺃﻫﻠﻜﻨﺎ﴾‪ ،‬ﳝﺸﻮﻥ ﰲ ﻣﺴﺎﻛﻨﻬﻢ‪ ،‬ﻳﻌﲏ‬
‫ﺃﻫﻞ ﻣﻜﺔ ﻳﺘﺠﺮﻭﻥ ﻭﻳﺴﲑﻭﻥ ﰲ ﻣﺴﺎﻛﻦ ﻋﺎﺩ ﻭﲦﻮﺩ‪ ،‬ﻓﻴﻤﺮﻭﻥ ﻓﻴﻬﺎ ﺑﺎﳌﺸﻲ ﻟﻜﻔﺎﺭ ﺃﻫﻞ‬
‫ﻣﻜﺔ‪ ،‬ﻭﺍﳌﺴﺎﻛﻦ ﻟﻠﻤﻬﻠﻜﲔ‪ ،‬ﺃﻱ‪ :‬ﺃﻓﻠﻢ ﲣﺎﻓﻮﺍ ﺃﻥ ﻳﻘﻊ ‪‬ﻢ ﻣﺎ ﻭﻗﻊ ﺑﺎﻟﺬﻳﻦ ﺭﺃﻭﺍ ﻣﺴﺎﻛﻨﻬﻢ‬
‫ﺁﺛﺎﺭ ﻋﺬﺍ‪‬ﻢ‪.‬‬
‫ﻭﻓﺎﻋﻞ ﻳﻬﺪ ﻣﻀﻤﺮ‪ ،‬ﻳﺪﻝ ﻋﻠﻴﻪ ﴿ﻛﻢ ﺃﻫﻠﻜﻨﺎ﴾ ﻷﻥ ﺍﳌﻌﲎ‪ :‬ﺃﻓﻠﻢ ﻳﻬﺪ ﺇﻫﻼﻛﻨﺎ ﻣﻦ‬
‫ﻗﺒﻠﻬﻢ ﻣﻦ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻀﻤﺮ ﺍﳌﺼﺪﺭ ﻳﻔﺴﺮ ﺑـ)ﻛﻢ( ﺃﻫﻠﻜﻨﺎ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ‬
‫ﺖ﴾‬‫ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﷲ ﻋﺰ ﻭﺟﻞ‪ ،‬ﻭﻛﻢ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﺑﺄﻫﻠﻜﻨﺎ‪ ﴿ ،‬ﻭﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﻛ ِﻠ ‪‬ﻤﺔﹲ ‪‬ﺳ‪‬ﺒ ﹶﻘ ‪‬‬
‫ﺃﻱ‪ :‬ﻟﻮﻻ ﺃﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺟﻌﻞ ﺍﳉﺰﺍﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺳﺒﻘﺖ ﺑﺬﻟﻚ ﻛﻠﻤﺘﻪ‪ ،‬ﻟﻜﺎﻥ‬
‫ﺍﻟﻌﺬﺍﺏ ﻣﻼﺯﻣﺎ ﻻ ﻳﻔﺎﺭﻕ‪ ،‬ﻭﻟﺰﺍﻡ ﻣﺼﺪﺭ ﻻﺯﻣﺘﻪ‪ ،‬ﻭﻓﻴﻪ ﺗﻘﺪﱘ ﻭﺗﺄﺧﲑ‪ ،‬ﺃﺭﺍﺩ‪ :‬ﻟﻮﻻ ﻛﻠﻤﺔ‬
‫ﺳﺒﻘﺖ ﻣﻦ ﺭﺑﻚ ﻓﺄﺟﻞ ﻣﺴﻤﻰ ﻟﻜﺎﻥ ﺍﻟﻌﺬﺍﺏ ﻟﺰﺍ ‪‬ﻣﺎ‪ .‬ﻭﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻟﻜﺎﻥ ﻟﺰﺍﻣﺎ ﻣﺜﻞ‬
‫ﻭﻗﻌﺔ ﺑﺪﺭ‪ ،‬ﻭﻋﻦ ﳏﻤﺪ ﺑﻦ ﻛﻌﺐ ﻟﻜﺎﻥ ﻟﺰﺍﻣﺎ ﻷﺧﺬ ﻛﻞ ﻋﺒﺪ ﻋﻨﺪ ﺧﻄﻴﺌﺘﻪ ﻭﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻷﺟﻞ ﺍﳌﺴﻤﻰ‪﴿ ،‬ﻓﺎﺻﱪ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻟﻮﻥ﴾ ﻳﻌﺰﻱ ﻧﺒﻴﻪ ‪ ،‬ﻭﻋﻦ ﺑﻌﻀﻬﻢ ﺃﻧﻪ ﻣﻨﺴﻮﺥ‬
‫ﺢ﴾ ﺃﻱ‪ :‬ﺻﻞ‬ ‫ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻋﻦ ﺁﺧﺮﻳﻦ ﺃﻧﻪ ﻏﲑ ﻣﻨﺴﻮﺥ ﻹﻣﻜﺎﻥ ﺍﳉﻤﻊ ﺑﻴﻨﻬﻤﺎ‪ ﴿ ،‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬‬
‫ﻟﺮﺑﻚ ﺷﺎﻛﺮﺍ ﻟﻨﻌﻤﻪ ﻋﻨﺪﻙ ﻗﺒﻞ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ‪ .‬ﺃﻱ‪ :‬ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﻭﻗﺒﻞ ﻏﺮﻭ‪‬ﺎ ﺃﻱ‪:‬‬
‫ﺍﻟﻌﺼﺮ‪ ،‬ﻭ﴿ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ﴾ ﺳﺎﻋﺎﺗﻪ ﴿ﻓﺴﺒﺢ﴾ ﻋﻦ ﻗﺘﺎﺩﺓ‪ ،‬ﻳﺮﻳﺪ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪،‬‬
‫﴿ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﻟﻈﻬﺮ‪ ،‬ﻭﻋﻦ ﺍﳊﺴﻦ‪ ،‬ﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﺻﻼﺓ ﺍﻟﺘﻄﻮﻉ‪.‬‬
‫ﻭﺍﳌﻌﲎ‪ :‬ﺳﺒﺢ ﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻳﻘﺎﻝ ﺫﻛﺮ ﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ ﺑﺎﳉﻤﻊ؛ ﻷﻥ ﺍﳌﻌﲎ‬
‫ﺃﻃﺮﺍﻑ ﻛﻞ ‪‬ﺎﺭ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻬﺎﺭ ﰲ ﻣﻌﲎ ﲨﻊ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇﻥ ﺁﺧﺮ ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‬
‫ﺖ‬
‫ﺻ ‪‬ﻐ ‪‬‬
‫ﻃﺮﻑ‪ ،‬ﻭﺃﻭﻝ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻃﺮﻑ‪ ،‬ﻓﻴﺨﺮﺟﺎﻥ ﳐﺮﺝ ﺍﳉﻤﻊ ﻛﻤﺎ ﻗﺎﻝ ﴿ ﹶﻓ ﹶﻘ ‪‬ﺪ ‪‬‬
‫ﹸﻗﻠﹸﻮ‪‬ﺑ ﹸﻜﻤ‪‬ﺎ﴾)‪ ،(١‬ﻭﻗﺮﺃ ﺍﻟﻜﺴﺎﺋﻲ ﻭﺃﺑﻮ ﺑﻜﺮ‪﴿ :‬ﻟﻌﻠﻚ ﺗﺮﺿﻰ﴾ ﺑﻀﻢ ﺍﻟﺘﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﻔﺘﺢ ﺍﻟﺘﺎﺀ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﺑﺎﻟﻀﻢ ﻓﻸﻥ ﻓﻴﻬﺎ ﻣﻌﻨﻴﲔ‪ ،‬ﺃﺣﺪﳘﺎ‪ :‬ﻳﻌﻄﻲ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﺍﻵﺧﺮ ﻳﺮﺿﺎﻙ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ‪ :‬ﺁﻳﺔ ‪.٤‬‬

‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٨٤‬‬
‫ﺿﻴ‪‬ﺎ﴾)‪ ،(١‬ﻭﻣﻦ ﻗﺮﺃ ﺑﺎﻟﻔﺘﺢ‪ ،‬ﻓﻸ‪‬ﻢ ﺃﲨﻌﻮﺍ ﻋﻠﻰ‬ ‫ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﴿ﻭﻛﺎﻥ ِﻋ ‪‬ﻨ ‪‬ﺪ ‪‬ﺭ‪‬ﺑ ِﻪ ‪‬ﻣ ‪‬ﺮ ِ‬
‫)‪(٣‬‬ ‫)‪(٢‬‬
‫ﻑ ‪‬ﻳ ‪‬ﺮﺿ‪‬ﻰ﴾ ﻓﺮﺩ ﻣﺎ‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ﻚ ﹶﻓ‪‬ﺘ ‪‬ﺮﺿ‪‬ﻰ﴾ ﻭ﴿ ‪‬ﻭﹶﻟ ‪‬‬
‫ﻚ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﻑ ‪‬ﻳ ‪‬ﻌﻄِﻴ ‪‬‬
‫ﺴ ‪‬ﻮ ‪‬‬
‫ﺍﻟﻔﺘﺢ ﰲ ﻗﻮﻟﻪ ﴿ ‪‬ﻭﹶﻟ ‪‬‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﻓﻴﻪ ﺇﻟﻴﻪ‪.‬‬
‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﺤﻴ‪‬ﺎ ِﺓ ﺍﻟ ‪‬ﺪ‪‬ﻧﻴ‪‬ﺎ ِﻟ‪‬ﻨ ﹾﻔِﺘ‪‬ﻨﻬ‪ ‬ﻢ‬
‫ﻚ ِﺇﻟﹶﻰ ﻣ‪‬ﺎ ‪‬ﻣ‪‬ﺘ ‪‬ﻌﻨ‪‬ﺎ ِﺑ ِﻪ ﹶﺃ ‪‬ﺯﻭ‪‬ﺍﺟ‪‬ﺎ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﺯ ‪‬ﻫ ‪‬ﺮ ﹶﺓ ﺍﹾﻟ ‪‬‬
‫﴿ ‪‬ﻭ ﹶﻻ ‪‬ﺗ ‪‬ﻤ ‪‬ﺪ ﱠﻥ ‪‬ﻋ ‪‬ﻴ‪‬ﻨ ‪‬ﻴ ‪‬‬
‫ﻚ ِﺭ ‪‬ﺯﻗﹰﺎ‬
‫ﺴﹶﺄﻟﹸ ‪‬‬
‫ﺻ ﹶﻄِﺒ ‪‬ﺮ ‪‬ﻋ ﹶﻠ ‪‬ﻴﻬ‪‬ﺎ ﹶﻻ ‪‬ﻧ ‪‬‬
‫ﻼ ِﺓ ﻭ‪‬ﺍ ‪‬‬
‫ﺼﹶ‬‫ﻚ ﺑِﺎﻟ ‪‬‬
‫ﻚ ‪‬ﺧ ‪‬ﻴﺮ‪ ‬ﻭﹶﺃ‪‬ﺑﻘﹶﻰ ‪ Ò‬ﻭﹾﺃ ‪‬ﻣ ‪‬ﺮ ﹶﺃ ‪‬ﻫ ﹶﻠ ‪‬‬
‫ﻓِﻴ ِﻪ ‪‬ﻭ ِﺭ ‪‬ﺯﻕ‪ ‬ﺭ‪‬ﺑ ‪‬‬
‫ﻚ ﻭ‪‬ﺍﹾﻟﻌ‪‬ﺎ ِﻗ‪‬ﺒﺔﹸ ﻟِﻠ‪‬ﺘ ﹾﻘﻮ‪‬ﻯ ‪ Ò‬ﻭﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ‪‬ﻮ ﹶﻻ ‪‬ﻳ ﹾﺄﺗِﻴﻨ‪‬ﺎ ﺑِﺂ‪‬ﻳ ٍﺔ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻪ ﹶﺃ ‪‬ﻭ ﹶﻟ ‪‬ﻢ ‪‬ﺗ ﹾﺄِﺗ ِﻬ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨﺔﹸ ﻣ‪‬ﺎ‬
‫ﺤ ‪‬ﻦ ‪‬ﻧ ‪‬ﺮﺯ‪‬ﻗﹸ ‪‬‬
‫‪‬ﻧ ‪‬‬
‫ﺖ‬
‫ﺏ ﻣ‪‬ﻦ ﹶﻗ ‪‬ﺒ ِﻠ ِﻪ ﹶﻟﻘﹶﺎﻟﹸﻮﺍ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻟ ‪‬ﻮ ﹶﻻ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠ ‪‬‬
‫ﻒ ﺍﻷُﻭﻟﹶﻰ ‪ Ò‬ﻭﹶﻟ ‪‬ﻮ ﹶﺃﻧ‪‬ﺎ ﹶﺃ ‪‬ﻫ ﹶﻠ ﹾﻜﻨ‪‬ﺎ ‪‬ﻫ ‪‬ﻢ ِﺑ ‪‬ﻌﺬﹶﺍ ٍ‬
‫ﺼﺤ‪ِ ‬‬
‫ﻓِﻲ ﺍﻟ ‪‬‬
‫ﹸﻗ ﹾﻞ ﹸﻛ ﱞﻞ ‪‬ﻣ‪‬ﺘ ‪‬ﺮ‪‬ﺑﺺ‪ ‬ﹶﻓ‪‬ﺘ ‪‬ﺮ‪‬ﺑﺼ‪‬ﻮﺍ‬ ‫‪Ò‬‬ ‫ﺨﺰ‪‬ﻯ‬
‫ﻚ ﻣِﻦ ﹶﻗ ‪‬ﺒ ِﻞ ﺃﹶﻥ ‪‬ﻧ ِﺬ ﱠﻝ ‪‬ﻭ‪‬ﻧ ‪‬‬
‫ِﺇﹶﻟ ‪‬ﻴﻨ‪‬ﺎ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ﹶﻓ‪‬ﻨ‪‬ﺘِﺒ ‪‬ﻊ ﺁﻳ‪‬ﺎِﺗ ‪‬‬
‫ﻱ ‪‬ﻭ ‪‬ﻣ ِﻦ ﺍ ‪‬ﻫ‪‬ﺘﺪ‪‬ﻯ﴾]ﺍﻵﻳﺎﺕ‪.[١٣٥-١٣١ :‬‬
‫ﺴ ِﻮ ‪‬‬
‫ﻁ ﺍﻟ ‪‬‬
‫ﺼﺮ‪‬ﺍ ِ‬
‫ﺏ ﺍﻟ ‪‬‬
‫ﺻﺤ‪‬ﺎ ‪‬‬
‫ﺴ‪‬ﺘ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮ ﹶﻥ ‪‬ﻣ ‪‬ﻦ ﹶﺃ ‪‬‬
‫ﹶﻓ ‪‬‬
‫﴿ﺃﺯﻭﺍﺟ‪‬ﺎ ﻣﻨﻬﻢ﴾‪ ،‬ﻳﺮﻳﺪ ﺭﺟﺎﻻ ﻣﻨﻬﻢ‪ ،‬ﻛﺬﺍ ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ‪ ،‬ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﺃﺷﻜﺎﻻ ﻣﻨﻬﻢ‬
‫ﻣﻦ ﺍﳌﺰﺍﻭﺟﺔ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻭﻫﻲ ﺍﳌﺸﺎﻛﻠﺔ‪﴿ :‬ﺯﻫﺮﺓ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﺯﻳﻨﺘﻬﺎ ﻭﻫﻮ ﻣﻦ‬
‫ﺯﻫﺮﺓ ﺍﻟﻨﺒﺎﺕ ﻭﺣﺴﻨﻪ‪ ،‬ﻭﻧﺼﺐ ﺯﻫﺮﺓ ﻋﻠﻰ ﻓﻌﻞ ﻣﻀﻤﺮ‪ ،‬ﺩﻝ ﻋﻠﻴﻪ ﻣﺘﻌﻨﺎ؛ ﻷﻥ ﻣﺘﻌﻨﺎ‬
‫ﲟﻨـﺰﻟﺔ ﺟﻌﻠﻨﺎ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﺟﻌﻠﻨﺎ ﳍﻢ ﺯﻫﺮﺓ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻲ ﺑﺪﻝ ﻣﻦ ﺍﳍﺎﺀ ﰲ ﺑﻪ ﻋﻠﻰ‬
‫ﺍﳌﻮﺿﻊ‪ ،‬ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻣﺮﺭﺕ ﺑﻪ ﺃﺧﺎﻙ‪.‬‬
‫ﻭﺃﺷﺎﺭ ﺍﻟﻔﺮﺍﺀ ﺇﱃ ﻧﺼﺒﻪ ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻧﺼﺒﺖ ﺍﻟﺰﻫﺮﺓ ﻋﻠﻰ ﺍﻟﻔﻌﻞ‪ ،‬ﻣﺘﻌﻨﺎﻫﻢ‬
‫ﺑﻪ ﺯﻫﺮﺓ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺯﻳﻨﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﺯﻫﺮﺓ ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﻌﺮﻓﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪:‬‬
‫ﻣﺮﺭﺕ ﺑﻪ ﺍﻟﺸﺮﻳﻒ ﺍﻟﻜﺮﱘ‪ ،‬ﻭﻗﺎﻝ ﺃﻧﺸﺪﱐ ﺑﻌﺾ ﺑﲏ ﻓﻘﻌﺲ‪:‬‬
‫ﺭﻫﻴﻨﺔ ﺭﻣﺲ ﻣﻦ ﺗﺮﺍﺏ ﻭﺟﻨﺪﻝ‬ ‫ﺃﺑﻌﺪ ﺍﻟﺬﻱ ﺑﺎﻟﺴﻔﺢ ﺳﻔﺢ ﻛﻮﺍﻛﺐ‬
‫ﻗﺎﻝ‪ :‬ﻛﻮﺍﻛﺐ‪ ،‬ﻣﻮﺿﻊ ﻓﻨﺼﺐ ﺍﻟﺮﻫﻴﻨﺔ ﺑﺎﻟﻔﻌﻞ‪ ،‬ﻭﺇﳕﺎ ﻭﻗﻊ ﻋﻠﻰ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﻫﻮ‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻣﺮﱘ‪ :‬ﺁﻳﺔ‪.٥٥‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﻀﺤﻰ‪ :‬ﺁﻳﺔ ‪.٥‬‬
‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻠﻴﻞ‪ :‬ﺁﻳﺔ‪.٢١‬‬
‫‪٢٨٥‬‬ ‫ﺍﳌﻠﺨﺺ ﰲ ﺇﻋﺮﺍﺏ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﻟﺮﻫﻴﻨﺔ ﺧﺎﻓﺾ ﻓﻬﺬﺍ ﺃﺿﻌﻒ ﻣﻦ ﻣﺘﻌﻨﺎﻩ ﻭﺃﺷﺒﺎﻫﻪ ﻭﻗﺎﻝ ﻏﲑﻩ‪ :‬ﺍﻷﺣﺴﻦ ﺃﻥ ﺗﻨﺼﺐ ﺯﻫﺮﺓ‬
‫ﻋﻠﻰ ﺍﳊﺎﻝ‪ ،‬ﻭﲢﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ ﻟﺴﻜﻮﻧﻪ ﻭﺳﻜﻮﻥ ﺍﻟﻼﻡ ﻣﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻛﻤﺎ ﻗﺮﺉ‪ ﴿ :‬ﻭ ﹶﻻ ﺍﻟ ﱠﻠ ‪‬ﻴ ﹸﻞ‬
‫ﺳ‪‬ﺎِﺑﻖ‪ ‬ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ﴾)‪ (١‬ﺑﻨﺼﺐ ﺍﻟﻨﻬﺎﺭ ﺑﺴﺎﺑﻖ‪ ،‬ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺣﺬﻑ ﺍﻟﺘﻨﻮﻳﻦ‪ ،‬ﻟﺴﻜﻮﻧﻪ ﻭﻟﺴﻜﻮﻥ‬
‫ﺍﻟﻼﻡ ﻭﺗﻜﻮﻥ ﺍﳊﻴﺎﺓ ﳐﻔﻮﺿﺔ ﻋﻠﻰ ﺍﻟﺒﺪﻝ ﻣﻦ )ﻣﺎ( ﰲ ﻗﻮﻟﻪ ﺇﱃ ﻣﺎ ﻣﺘﻌﻨﺎ‪ ،‬ﻓﻴﻜﻮﻥ‪ :‬ﻭﻻ‬
‫ﲤﺪﻥ ﻋﻴﻨﻴﻚ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺯﻫﺮﺓ‪ ،‬ﺃﻱ‪ :‬ﰲ ﺣﺎﻝ ﺯﻫﺮ‪‬ﺎ‪ ،‬ﻭﻻ ﳛﺴﻦ ﺃﻥ ﺗﻜﻮﻥ ﺯﻫﺮﺓ‬
‫ﺑﺪﻻ ﻣﻦ )ﻣﺎ( ﻋﻠﻰ ﺍﳌﻮﺿﻊ ﰲ ﻗﻮﻟﻪ ﺇﱃ ﻣﺎ ﻣﺘﻌﻨﺎ؛ ﻷﻥ ﻟﻨﻔﺘﻨﻬﻢ ﻣﺘﻌﻠﻖ ﲟﺘﻌﻨﺎ‪ ،‬ﻭﻫﻮ ﺩﺍﺧﻞ‬
‫ﰲ ﺻﻠﺔ ﻣﺎ‪ ،‬ﻓﻠﻨﻔﺘﻨﻬﻢ ﺩﺍﺧﻞ ﺃﻳﻀﺎ ﰲ ﺍﻟﺼﻠﺔ‪ ،‬ﻭﻻ ﻳﺘﻘﺪﻡ ﺍﳌﺒﺪﻝ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﰲ ﺍﻟﺼﻠﺔ؛‬
‫ﻷﻥ ﺍﻟﺒﺪﻝ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﲤﺎﻡ ﺍﻟﺼﻠﺔ ﻟﻠﻤﺒﺪﻝ ﻣﻨﻪ‪ ،‬ﻓﺎﻣﺘﻨﻊ ﺑﺪﻝ ﺯﻫﺮﺓ ﻣﻦ )ﻣﺎ( ﻋﻠﻰ‬
‫ﺍﳌﻮﺿﻊ‪﴿ ،‬ﻟﻨﻔﺘﻨﻬﻢ ﻓﻴﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﻟﻨﺠﻌﻞ ﺫﻟﻚ ﻓﺘﻨﺔ ﳍﻢ ﻭﺍﺧﺘﺒﺎ ‪‬ﺭﺍ‪ ،‬ﻭ﴿ﺭﺯﻕ ﺭﺑﻚ﴾‪ ،‬ﺃﻱ‪:‬‬
‫ﻋﻄﺎﺅﻩ ﰲ ﺍﻵﺧﺮﺓ ﺧﲑ ﳑﺎ ﻣﺘﻊ ﺑﻪ ﻫﺆﻻﺀ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﻘﺎﻝ ﺳﺒﺐ ﻧـﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ‬
‫ﺍﻟﻨﱯ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻼﻣﻪ ﺍﺳﺘﺴﻠﻒ ﻣﻦ ﻳﻬﻮﺩﻱ ﻃﻌﺎﻣﺎ ﻓﺄﰊ ﺃﻥ ﻳﺴﻠﻔﻪ ﺇﻻ ﺑﺮﻫﻦ‬
‫ﻓﺤﺰﻥ‪ ،‬ﻓﺄﻧـﺰﻝ ﺍﷲ ﺫﻟﻚ ﴿ﻭﺃﻣﺮ ﺃﻫﻠﻚ ﺑﺎﻟﺼﻼﺓ﴾‪ ،‬ﺭﻭﻱ ﺃﻧﻪ ﺇﺫﺍ ﻧـﺰﻝ ﺑﺄﻫﻠﻪ ﺿﻴﻖ‬
‫ﺃﻣﺮﻫﻢ ﺑﺎﻟﺼﻼﺓ‪﴿ ،‬ﻻ ﻧﺴﺄﻟﻚ ﺭﺯﻗﺎ﴾‪ ،‬ﺃﻱ‪ :‬ﻻ ﻧﺴﺄﻟﻚ ﺭﺯﻗﺎ ﳋﻠﻘﻨﺎ‪ ،‬ﻭﻻ ﺭﺯﻗﺎ ﻟﻨﻔﺴﻚ‪،‬‬
‫﴿ﳓﻦ ﻧﺮﺯﻗﻚ‪ ،‬ﻭﺍﻟﻌﺎﻗﺒﺔ ﻟﻠﺘﻘﻮﻯ﴾‪ ،‬ﺃﻱ‪ :‬ﺍﳉﻨﺔ ﻷﻫﻞ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‬
‫ﻭﺣﻔﺺ‪﴿ ،‬ﺃﻭ ﱂ ﺗﺄﻬﺗﻢ ﺑﻴﻨﺔ﴾ ﺑﺎﻟﺘﺎﺀ؛ ﻟﺘﺄﻧﻴﺚ ﺍﻟﺒﻴﻨﺔ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺎﻟﻴﺎﺀ؛ ﻷﻥ ﺍﻟﺒﻴﻨﺔ ﰲ ﻣﻌﲎ‬
‫ﺍﻟﺒﻴﺎﻥ ﻭﻳﺆﻳﺪﻩ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴿ :‬ﹶﻓ ﹶﻘ ‪‬ﺪ ﺟ‪‬ﺎ َﺀ ﹸﻛ ‪‬ﻢ ‪‬ﺑ‪‬ﻴ‪‬ﻨﺔﹲ ﻣ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ﹸﻜ ‪‬ﻢ ‪‬ﻭ ‪‬ﻫﺪ‪‬ﻯ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺔﹲ﴾)‪﴿ .(٢‬ﻭﻟﻮ ﺃﻧﺎ‬
‫ﺃﻫﻠﻜﻨﺎ ﺑﻌﺬﺍﺏ ﻣﻦ ﻗﺒﻠﻪ﴾‪ ،‬ﺃﻱ‪ :‬ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﳍﺎﺀ ﻟﻠﺘﻨـﺰﻳﻞ‪﴿ ،‬ﳔﺰﻯ﴾‬
‫ﺃﻱ‪ :‬ﺎﺏ ﺑﺎﻟﻌﺬﺍﺏ‪﴿ ،‬ﻗﻞ ﻛﻞ ﻣﺘﺮﺑﺺ﴾‪ ،‬ﻣﻌﻨﺎﻩ‪ :‬ﳓﻦ ﻧﺘﺮﺑﺺ ﻭﻋ ‪‬ﺪﺍ ﻟﻨﺎ ﻓﻴﻜﻢ‪ ،‬ﻭﺃﻧﺘﻢ‬
‫ﺗﺘﺮﺑﺼﻮﻥ ﺃﻥ ﳕﻮﺕ‪ ،‬ﻓﺘﺴﺘﺮﳛﻮﺍ ﻣﻨﺎ‪ ،‬ﻓﺘﺮﺑﺼﻮﺍ‪ ،‬ﻓﺴﺘﻌﻠﻤﻮﻥ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺮﻳﻖ‬
‫ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﻭﻣﻦ ﺍﻫﺘﺪﻯ )ﻣﻦ( ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﳛﺘﻤﻞ ﺍﻟﻨﺼﺐ‬
‫ﻋﻠﻰ ﻣﻌﲎ ﺍﻟﺬﻱ‪ ،‬ﻭﺫﻛﺮ ﺑﻌﻀﻬﻢ ﺃﻥ ﺍﻵﻳﺔ ﻣﻨﺴﻮﺧﺔ ﺑﺂﻳﺔ ﺍﻟﺴﻴﻒ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺇ‪‬ﺎ ﳏﻜﻤﺔ‬
‫ﻹﻣﻜﺎﻥ ﺍﳉﻤﻊ ﺑﲔ ﺍﻵﻳﺘﲔ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﻳﺲ‪ :‬ﺁﻳﺔ‪.٤٠‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺁﻳﺔ‪.١٥٧‬‬
‫ﺳﻮﺭﺓ ﻃﻪ‬ ‫‪٢٨٦‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻴﺎﺀﺍﺕ ﻓﻘﺮﺃ ﺍﺑﻦ ﻛﺜﲑ‪﴿ :‬ﺗﺘﺒﻌﲏ﴾ ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ‬
‫ﻋﻤﺮﻭ ﺑﺎﻟﻴﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﺩﻭﻥ ﺍﻟﻮﻗﻒ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﻐﲑ ﻳﺎﺀ ﰲ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻮﻗﻒ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﴿ﺇﱐ ﺁﻧﺴﺖ﴾‪﴿ ،‬ﺇﱐ ﺃﻧﺎ ﺭﺑﻚ﴾‪﴿ ،‬ﺇﻧﲏ ﺃﻧﺎ‬
‫ﺍﷲ﴾‪﴿ ،‬ﻟﻨﻔﺴﻲ﴾‪﴿ ،‬ﺍﺫﻫﺐ﴾‪﴿ ،‬ﺫﻛﺮﻱ﴾‪﴿ ،‬ﺍﺫﻫﺒﺎ﴾‪ ،‬ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪ ،‬ﻭﻗﺮﺃ ﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪.‬‬
‫ﻭﻗﺮﺃ ﺃﻫﻞ ﺍﻟﻜﻮﻓﺔ‪ :‬ﻟﻌﻠﻲ ﺁﺗﻴﻜﻢ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﻗﺮﺃ ﻧﺎﻓﻊ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪:‬‬
‫﴿ﺫﻛﺮﻱ﴾‪﴿ ،‬ﱄ ﺃﻣﺮﻱ﴾‪﴿ ،‬ﻭﻋﻴﲏ﴾‪﴿ ،‬ﻭﺑﺮﺃﺳﻲ﴾‪﴿ ،‬ﺇﱐ﴾ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ‬
‫ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ ﻓﻴﻬﻦ‪ .‬ﻭﻗﺮﺃ ﺣﻔﺺ ﻭﺣﺪﻩ ﻭﱄ ﻓﻴﻬﺎ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪.‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﺃﺑﻮ ﻋﻤﺮﻭ‪﴿ :‬ﺃﺧﻲ﴾‪﴿ ،‬ﺍﺷﺪﺩ﴾ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ‪،‬‬
‫ﻭﻗﺮﺃ ﺍﺑﻦ ﻛﺜﲑ ﻭﻧﺎﻓﻊ‪﴿ :‬ﱂ ﺣﺸﺮﺗﲏ ﺃﻋﻤﻰ﴾ ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺑﺈﺳﻜﺎﻥ ﺍﻟﻴﺎﺀ‪.‬‬