‫ﻛﺘﺎﺏ ‪ :‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‬

‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ‬

‫ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‬

‫ﷲ ﺍﻟﺮﱠﺣَﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ‬ ‫ﺑﹺﺴ ﹺﻢ ﺍ ِ‬

‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﳊﺴﲔ ﳏﻤﺪ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺰّﳒﺎﱐﹼ ﺍﻟﹶﺜﻘﹶﻔﻲ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ‬
‫ﺍﳌﹸﻐﲑﺓ ﺍﻷ ﹾﺛﺮَﻡ‪ ،‬ﻋﻦ ﺃﰊ ﻋُﺒﻴﺪﺓ َﻣ ْﻌﻤَﺮ ﺑﻦ ﺍﹸﳌﹶﺜﻨﱠﻰ ﺍﻟﺘﱠﻴْﻤﻲّ‪ ،‬ﻗﺎﻝ‪ :‬ﺍﻟﻘﺮﺁﻥ‪ :‬ﺍﺳﻢ ﻛﺘﺎﺏ ﺍﷲ ﺧﺎ ﺻْﺔ‪ ،‬ﻭﻻ ﻳُﺴﻤّﻰ ﺑﻪ ﺷﻲﺀ ﻣﻦ‬
‫ﺳﺎﺋﺮ ﺍﻟﻜﺘﺐ ﻏﲑﻩ‪ ،‬ﻭﺇﳕﺎ ُﺳﻤّﻰ ﻗﺮﺁﻧﹰﺎ ﻷﻧﻪ ﳚﻤﻊ ﺍﻟﺴﻮﺭ ﻓﻴﻀﻤﻬﺎ‪ ،‬ﻭﺗﻔﺴﲑ ﺫﻟﻚ ﰲ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ؛ ﻗﺎﻝ ﺍﷲ ﺟﻞﹼ ﺛﻨﺎﺅﻩ‪:‬‬
‫)ﺇﻥﹼ ﻋﻠﻴﻨﺎ ﺟَﻤﻪ ﻭﻗﹸﺮْﺃﻧَﻪ( )‪ .(٧٥١٨‬ﳎﺎﺯﻩ‪ :‬ﺗﺄﻟﻴﻒ ﺑﻌﻀﻪ ﺇﱃ ﺑﻌﺾ؛ ﰒ ﻗﺎﻝ‪) :‬ﻓﺈﺫﺍ ﻗﹶﺮَﺃﻧﺎﻩ ﻓﺎﺗﱠﹺﺒ ْﻊ ﻗﹸﺮﺁﻧﻪ( )‪ (٧٥١٨‬ﳎﺎﺯﻩ‪:‬‬
‫ﻓﺈﺫﺍ ﺃﻟﱠﻔﻨﺎ ﻣﻨﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻓﻀﻤﻤﻨﺎﻩ ﺇﻟﻴﻚ ﻓﺨﺬ ﺑﻪ‪ ،‬ﻭﺍﻋﻤﻞ ﺑﻪ ﻭﺿﻤّﻪ ﺇﻟﻴﻚ؛ ﻭﻗﺎﻝ ﻋﻤَﺮﻭ ﺍﺑﻦ ﹸﻛ ﹾﻠﺜﹸﻮﻡ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ‪:‬‬
‫ﺫِﺭﺍ َﻋ ْﻰ ﺣُﺮﱠ ٍﺓ ﺃﺩﻣﺎ َﺀ َﺑ ﹾﻜ ﹴﺮ ‪ ...‬ﻫِﺠﺎ ِﻥ ﺍﻟﻠﱠﻮْﻥ ﱂ ﺗَﻘﺮَﺃ ﺟَﻨﻴﻨﺎ‬
‫ﺕ ﺍﻟ ﹸﻘﺮْﺁ ﹶﻥ(‬
‫ﺃﻱ ﱂ ﺗﻀﻢّ ﰲ ﺭﲪﻬﺎ ﻭﻟﺪﹰﺍ ﻗﻂ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﱴ ﱂ ﲢﻤﻞ ﻗﻂ‪ :‬ﻣﺎ ﻗﺮﺃﺕ ﺳَﻠ ًﻰ ﻗﻂ‪ .‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﻓﺈﹺﺫﺍ ﻗﺮﺃ َ‬
‫)‪ (١٦٩٨‬ﳎﺎﺯﻩ‪ :‬ﺇﺫﺍ ﺗﻠﻮﺕ ﺑﻌﻀﻪ ﰲ ﺇﺛﺮ ﺑﻌﺾ‪ ،‬ﺣﱴ ﳚﺘﻤﻊ ﻭﻳﻨﻀﻢّ ﺇﱃ ﺑﻌﺾ؛ ﻭﻣﻌﻨﺎﻩ ﻳﺼﲑ ﺇﱃ ﻣﻌﲎ ﺍﻟﺘﺄﻟﻴﻒ ﻭﺍﳉﻤﻊ‪.‬‬
‫ﻭﺇﳕﺎ ُﺳﻤّﻰ ﺍﻟﻘﺮﺁﻥ ﻓﹸﺮﻗﺎﻧﹰﺎ ﻷﻧﻪ ﻳﻔﺮﻕ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺑﲔ ﺍﳌﺴﻠﻢ ﻭﺍﻟﻜﺎﻓﺮ‪ ،‬ﻭﺧﺮﺝ ﺗﻘﺪﻳﺮﻩ ﻋﻠﻰ ﺗﻘﺪﻳﺮ‪ :‬ﺭﺟﻞ ﻗﹸﻨْﻌﺎﻥ‪،‬‬
‫ﻭﺍﳌﻌﲎ ﺃﻧﻪ ﻳَﺮﺿَﻰ ﺍﳋﺼﻤﺎﻥ ﻭﺍﳌﺨﺘﻠﻔﺎﻥ ﰲ ﺍﻷﻣﺮ ﲝﻜﻤﻪ ﺑﻴﻨﻬﻤﺎ ﻭﻳﻘﻨﻌﺎﻥ ﺑﻪ‪.‬‬
‫ﻭﺍﻟﺴﻮﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻳﻬﻤﺰﻫﺎ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻻ ﻳﻬﻤﺰﻫﺎ‪ ،‬ﻭﺇﳕﺎ ُﺳﻤّﻴﺖ ﺳﻮﺭﺓ ﰲ ﻟﻐﺔ ﻣﻦ ﻻ ﻳﻬﻤﺰﻫﺎ‪ ،‬ﻷﻧﻪ ﳚﻌﻞ‬
‫ﳎﺎﺯﻫﺎ ﳎﺎ َﺯ ﻣﻨﺰﻟﺔ ﺇﱃ ﻣﻨﺰﻟﺔ ﺃﺧﺮﻯ‪ ،‬ﻛﻤﺠﺎﺯ ﺳﻮﺭﺓ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ‪:‬‬
‫ﻚ ﺩﻭﻬﻧﺎ ﻳﺘﺬﺑﺬﺏُ‬ ‫ﺃﱂ ﺗﺮ ﺃﻥ ﺍﷲ ﺃﻋﻄﺎﻙ ﺳﻮﺭ ﹰﺓ ‪ ...‬ﺗﺮﻯ ﻛﻞ َﻣ ﹾﻠ ٍ‬
‫ﺖ ﺇﻟﻴﻬﺎ ﻋﻦ ﻣﻨﺎﺯﻝ ﺍﳌﻠﻮﻙ‪ ،‬ﻏﲑ ﺃﻥ ﲨﻊ ﺳﻮﺭﺓ ﺍﻟﻘﺮﺁﻥ ﺧﺎﻟﻒ ﲨﻊ ﺳﻮﺭﺓ ﺍﻟﺒﻨﺎﺀ ﰲ ﻟﻐﺔ ﻣﻦ ﳘﺰ‬ ‫ﺃﻱ ﻣﻨﺰﻟﺔ ﺷﺮﻑ ﺍﺭﺗﻔﻌ َ‬
‫ﺳﻮﺭﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﰲ ﻟﻐﺔ ﻣﻦ ﱂ ﻳﻬﻤﺰﻫﺎ؛ ﻗﺎﻟﻮﺍ ﲨﻴﻌﹰﺎ ﰲ ﲨﻊ ﺳﻮﺭﺓ ﺍﻟﻘﺮﺁﻥ ) ُﺳﻮَﺭ( ﺍﻟﻮﺍﻭ ﻣﻔﺘﻮﺣﺔ ﻛﻤﺎ ﻗﺎﻝ‪ :‬ﻻ ﻳﻘﺮﺃ ﹶﻥ‬
‫ﺑﺎﻟﺴُ َﻮ ﹺﺭ ﻓﺨﺮﺝ ﲨﻌﻬﺎ ﳐﺮﺝ ﲨﻊ ﻇﹸﻠﻤﺔ ﻭﺍﳉﻤﻴﻊ ﻇﹸﻠ َﻢ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﲨﻴﻌﹰﺎ ﰲ ﲨﻊ ﺳﻮﺭﺓ ﺍﻟﺒﻨﺎﺀ ﺳُﻮﺭ ﺍﻟﻮﺍﻭ ﺳﺎﻛﻨﺔ‪،‬‬
‫ﻓﺨﺮﺝ ﲨﻌﻬﺎ ﳐﺮﺝ ﲨﻊ ُﺑﺴْﺮﺓ ﻭﺍﳉﻤﻴﻊ ُﺑﺴْﺮ ﻗﺎﻝ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬
‫ﺕ ﺇﻟﻴﻪ ﰲ ﺃﻋﺎﱄ ﺍﻟﺴُ ْﻮ ﹺﺭ‬ ‫ﻓ ُﺮﺏﱠ ﺫﻱ ﺳُﺮﺍﺩ ﻕﹴ ﳏﺠﻮ ﹺﺭ ‪ ...‬ﺳِﺮ ُ‬
‫ﺍﻟﻮﺍﻭ ﺳﺎﻛﻨﺔ‪ ،‬ﺍﻟﺴُﺮﺍﺩﻕ‪ :‬ﺍﻟﻔﹸﺴﻄﺎﻁ ﻭﻫﻮ ﺍﻟﺒَﻠﻖ؛ ﻭﳎﺎﺯ ﺳﻮﺭﺓ ﰲ ﻟﻐﺔ ﻣﻦ ﳘﺰﻫﺎ‪ :‬ﳎﺎﺯ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻰ ﺣِﺪﺓ‬
‫ﺕ ﺳﺆﺭﹰﺍ ﻣﻨﻪ‪ ،‬ﺃﻱ ﺃﺑﻘﻴﺖ ﻭﺃﻓﻀﻠﺖ ﻣﻨﻪ ﻓﻀﻠ ﹰﺔ‪.‬‬ ‫ﻭﻓﻀﻠﺔ ﻣﻨﻪ ﻷﻧﻪ ﳚﻌﻠﻬﺎ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﺃﺳﺄﺭ ُ‬
‫ﻭﺍﻵﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺇﳕﺎ ﺳّﻤﻴﺖ ﺁﻳﺔ ﻷﻬﻧﺎ ﻛﻼﻡ ﻣﺘﺼﻞ ﺇﱃ ﺍﻧﻘﻄﺎﻋﻪ‪ ،‬ﻭﺍﻧﻘﻄﺎﻉ ﻣﻌﻨﺎﻩ ﻗﺼﺔ ﰒ ﻗﺼﺔ‪.‬‬
‫ﻭﻟﺴﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺃﲰﺎﺀ‪ :‬ﻓﻤﻦ ﺫﻟﻚ ﺃﻥ )ﺍﳊﻤﺪ ﺍﷲ( ﺗﺴﻤّﻰ )ﺃﻡ ﺍﻟﻜﺘﺎﺏ(‪ ،‬ﻷﻧﻪ ﻳﺒﺪﺃ ﻬﺑﺎ ﰲ ﺃﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻭﺗﻌﺎﺩ ﻗﺮﺍﺀﻬﺗﺎ ﻓﻴُﻘﺮﺃ‬
‫ﻬﺑﺎ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﻗﺒﻞ ﺍﻟﺴﻮﺭﺓ؛ ﻭﳍﺎ ﺍﺳﻢ ﺁﺧﺮ ﻳﻘﺎﻝ ﳍﺎ‪ :‬ﻓﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﻷﻧﻪ ﻳُﻔﺘﺘﺢ ﻬﺑﺎ ﰲ ﺍﳌﺼﺎﺣﻒ ﻓﺘُﻜﺘﺐ ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ‪،‬‬
‫ﻭﻳُﻔﺘﺘﺢ ﺑﻘﺮﺍﺀﻬﺗﺎ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﻗﺒﻞ ﻗﺮﺍﺀﺓ ﻣﺎ ﻳُﻘﺮﺃ ﺑﻪ ﻣﻦ ﺍﻟﺴﻮﺭ ﰲ ﻛﻞ ﺭﻛﻌﺔ‪.‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍﺳﻢ ﺟﺎﻣ ﹺﻊ ﳌﺎ ﺑﻠﻎ ﻋﺪﺩﻫﻦ ﻣﺎﺋﺔ ﺁﻳﺔ ﺃﻭ ﻓﹸﻮَﻳﻖ ﺫﻟﻚ ﺃﻭ ﺩُﻭَﻳﻨﻪ ﻓﻬﻮ ﺍﳌﺌﻮﻥ‪ ،‬ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﺮﺟﺰ‬
‫ﺍﻟﺬﻱ ﺑﻌﺪ ﻫﺬﺍ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﻶﻳﺎﺕ ﻭﻫﻮ‪ :‬ﺍﳌﺜﺎﱐ‪ ،‬ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﺮﺟﺰ ﺍﻟﺬﻱ ﺑﻌﺪ ﻫﺬﺍ‪ .‬ﻭﻣﻦ ﺫﻟﻚ‬
‫ﺍﺳﻢ ﻟﻘﻮﻟﻪ‪) :‬ﻗﻞ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ( )‪ ،(١٠٩‬ﻭﻟﻘﻮﻟﻪ‪) :‬ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ( )‪ (١١٢‬ﻳﻘﺎﻝ ﳍﻤﺎ‪) :‬ﺍﳌﻘﺸﻘِﺸﺘﺎﻥ(‪ ،‬ﻭﻣﻌﻨﺎﻩ‬
 ‫ﺏ ﻓﻴﱪﺋﻪ‪ .‬ﻭﻣﻦ ﺫﻟﻚ ﺍﺳﻢ ﺟﺎﻣﻊ ﻟﺴﺒﻊ ﺳﻮﺭ ﻣﻦ ﺃﻭﻝ‬ ‫ﳉ ﹺﺮ َ‬
‫ﺍﳌﱪﱢﺋﺘﺎﻥ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺸﻚّ ﻭﺍﻟﻨﻔﺎﻕ ﻛﻤﺎ ﻳُﻘﺸﻘِﺶ ﺍﳍِﻨﺎﺀ ﺍ ﹶ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻳﻘﺎﻝ ﻟﻠﺒﻘﺮﺓ )‪ ،(٢‬ﻭﺁﻝ ﻋﻤﺮﺍﻥ )‪ ،(٢‬ﻭﺍﻟﻨﺴﺎﺀ )‪ ،(٤‬ﻭﺍﳌﺎﺋﺪﺓ )‪ ،(٥‬ﻭﺍﻷﻧﻌﺎﻡ )‪ ،(٦‬ﻭﺍﻷﻋﺮﺍﻑ )‪ ،(٧‬ﻭﺍﻷﻧﻔﺎﻝ‬
‫)‪) :(٨‬ﺍﻟﺴﺒﻊ ﺍﻟ ﹸﻄﻮَﻝ(‪ ،‬ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ‪:‬‬
‫ﻧَﺸﺪﺗُﻜﻢ ُﲟْﻨﺰﹺﻝ ﺍﻟﻔﹸﺮﻗﺎ ِﻥ ‪ ...‬ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﺒﻊ ﻣﻦ ﻣَﺜﺎﱐ‬
‫ﻱ ﻣﻦ ﺍﻟﻘﺮﺁ ِﻥ ‪ ...‬ﻭﺍﻟﺴﺒﻊ ﺳﺒ ﹺﻊ ﺍﻟ ﹸﻄﻮَﻝ ﺍﻟﺪﱠﻭﺍﱐ‬‫ُﺗﻨّﲔ ﻣﻦ ﺁ ﹴ‬
‫ﻭﻗﺎﻝ ﰲ ﲨﻊ ﺃﲰﺎﺋﻬﺎ‪:‬‬
‫ﺖ‬
‫ﺖ ‪ ...‬ﻭﲟِﺌﲔ ﺑﻌﺪﻫﺎ ﻗﺪ ﺍﻣْﺌﻴ ْ‬ ‫ﺣَﻠﻔﺖُ ﺑﺎﻟﺴﺒﻊ ﺍﻟﻠﻮﺍﺗﻰ ﹸﻃﻮّﻟ ْ‬
‫ﻭﲟﺜﹶﺎ ٍﻥ ﹸﺛﻨّﻴﺖ ﻓ ﹸﻜﺮّﺭﺕ ‪ ...‬ﻭﺑﺎﻟﻄﻮﺍﺳﻴﻢ ﺍﻟﱵ ﻗﺪ ﺛﹸﻠﱢﺜﺖ‬
‫ﻭﺑﺎﳊﻮﺍﻣﻴﻢ ﺍﻟﻠﻮﺍﰐ ُﺳﺒّﻌﺖ ‪ ...‬ﻭﺑﺎﳌﻔﺼّﻞ ﺍﻟﻠﻮﺍﰐ ﻓﹸﺼّﻠﺖ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻓﻴﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﳊﻤﺪ ﻫﻲ ﺍﻟﺴﺒﻊ ﺍﳌﺜﺎﱐ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻋﻔﺎﱐ ‪ ...‬ﻭﻛﻞﱠ ﺧﲑ ﺻﺎﱀ ﺃﻋﻄﺎﱐ‬

‫ﺭﺏ ﺍﳌﺜﺎﱐ ﺍﻵﻯ ﻭﺍﻟﻘﺮﺁﻥِ‬

‫ﺑﹺﺴ ﹺﻢ ﺍﷲ ﺍﻟﺮﱠﺣَﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺇﳕﺎ ﺃﹸﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺑﻠﺴﺎﻥ ﻋﺮﰊ ﻣﺒﲔ‪ ،‬ﻭﺗِﺼﺪﺍﻕ ﺫﻟﻚ ﰲ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪َ ) :‬ﻭﻣَﺎ ﺃﹶﺭْﺳَﻠﹾﻨَﺎ ِﻣ ْﻦ َﺭﺳُﻮ ﹴﻝ‬
‫ﺇﻻﱠ ﹺﺑِﻠﺴَﺎﻥ ﹶﻗ ْﻮﻣِﻪ( )‪ ،(١٤٤‬ﻓﻠﻢ ﳛﺘﺞ ﺍﻟﺴﻠﻒ ﻭﻻ ﺍﻟﺬﻳﻦ ﺃﺩﺭﻛﻮﺍ ﻭﺣﻴﻪ ﺇﱃ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻥ ﻳﺴﺄﻟﻮﺍ ﻋﻦ‬
‫ﻣﻌﺎﻧﻴﻪ ﻷﻬﻧﻢ ﻛﺎﻧﻮﺍ ﻋﺮﺏ ﺍﻷﻟﺴُﻦ‪ ،‬ﻓﺎﺳﺘﻐﻨﻮﺍ ﺑﻌﻠﻤﻬﻢ ﺑﻪ ﻋﻦ ﺍﳌﺴﺄﻟﺔ ﻋﻦ ﻣﻌﺎﻧﻴﻪ‪ ،‬ﻭﻋﻤﺎ ﻓﻴﻪ ﳑﺎ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻣﺜﻠﻪ ﻣﻦ‬
‫ﺍﻟﻮﺟﻮﻩ ﻭﺍﻟﺘﻠﺨﻴﺺ‪ .‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻞ ﻣﺎ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺮﰊ ﻣﻦ ﻭﺟﻮﻩ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻭﻣﻦ ﺍﻟﻐﺮﻳﺐ‪ ،‬ﻭﺍﳌﻌﺎﱐ‪.‬‬
‫ﺻﺒﹺﺮﻭﺍ( )‪ ،(٣٨٦‬ﻓﻬﺬﺍ ﳐﺘﺼﺮ‬ ‫ﻭﻣﻦ ﺍﶈﺘﻤﻞ ﻣﻦ ﳎﺎﺯ ﻣﺎ ﺍﺧﺘﺼﺮ ﻭﻓﻴﻪ ﻣﻀﻤﺮ‪ ،‬ﻗﺎﻝ‪) :‬ﻭَﺍ ْﻧ ﹶﻄﹶﻠ َﻖ ﺍﹶﻟ َﻤ ﻸُ ِﻣ ْﻨ ُﻬ ْﻢ ﺃﹶﻥ ﺃﻣﺸُﻮﺍ ﻭَﺍ ْ‬
‫ﻓﻴﻪ ﺿﻤﲑ ﳎﺎﺯﻩ‪) :‬ﻭﺍ ْﻧ ﹶﻄﹶﻠ َﻖ ﺍﹶﳌ ﻸُ ﻣﻨﻬﻢ(‪ ،‬ﰒ ﺍﺧﺘﺼﺮ ﺇﱃ ﻓﻌﻠﻬﻢ ﻭﺃﺿﻤﺮ ﻓﻴﻪ‪ :‬ﻭﺗﻮﺍﺻﻮﺍ ﺃﻥ ﺃﻣﺸﻮﺍ ﺃﻭ ﺗﻨﺎﺩﻭﺍ ﺃﻥ ﺃﻣﺸﻮﺍ ﺃﻭ‬
‫ﻼ( )‪ ،(٢٢٦‬ﻓﻬﺬﺍ ﻣﻦ ﻗﻮﻝ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﰒ ﺍﺧﺘﺼﺮ ﺇﱃ ﻗﻮﻝ ﺍﷲ‪ ،‬ﻭﺃﺿﻤﺮ‬ ‫ﷲ ﻬﺑَﺬﺍ َﻣﹶﺜ ﹰ‬
‫ﳓﻮ ﺫﻟﻚ‪ .‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﻣَﺎﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ ﺍ ُ‬
‫ﻀ ﱡﻞ ﺑﹺﻪ ﹶﻛﺜِﲑﹰﺍ( )‪ ،(٢٢٦‬ﻓﻬﺬﺍ ﻣﻦ ﻛﻼﻡ ﺍﷲ‪.‬‬ ‫ﻓﻴﻪ ﻗﻞ ﻳﺎ ﳏﻤﺪ‪ُ) :‬ﻳ ِ‬
‫ﲑ ﺍﻟﱵ ﺃﹶﻗﺒَﻠﹾﻨﺎ ﻓﻴﻬﺎ( )‪ ،(١٢٨٢‬ﻓﻬﺬﺍ ﳏﺬﻭﻑ‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺣُﺬﻑ ﻭﻓﻴﻪ ﻣﻀﻤَﺮ‪ ،‬ﻗﺎﻝ‪) :‬ﻭ َﺳ ﹺﻞ ﺍ ﹾﻟﹶﻘ ْﺮَﻳ ﹶﺔ ﺍﻟﱵ ﻛﹸﻨﱠﺎ ﻓﻴﻬَﺎ ﻭﺍﻟﻌ َ‬
‫ﻓﻴﻪ ﺿﻤﲑ ﳎﺎﺯﻩ‪ :‬ﻭﺳﻞ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻭﻣَﻦ ﰲ ﺍﻟﻌﲑ‪.‬‬
‫ﻼ ٌﻡ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﹸﻛﻒّ ﻋﻦ ﺧﱪﻩ ﺍﺳﺘﻐﻨﺎ ًﺀ ﻋﻨﻪ ﻭﻓﻴﻪ ﺿﻤﲑٌ ﻗﺎﻝ‪َ ) :‬ﺣﺘﱠﻰ ﺇﺫﹶﺍ ﺟَﺎ ُﺅﻫَﺎ ﻭﹸﻓِﺘ ﺤَﺖ ﹶﺃﺑْﻮﺍﻬﺑﺎ َﻭﻗﹶﺎﻝ ﹶﻟﻬُﻢ َﺧ َﺰَﻧﺘُﻬﺎ َﺳ ﹶ‬
‫ﻋﹶﻠ ْﻴﻜﹸﻢ ِﻃ ْﺒﺘُﻢ ﻓﹶﺎﺩْﺧُﻠﹸﻮﻫَﺎ ﺧَﺎﻟﺪِﻳﻦ( )‪ ،(٣٩٧٣‬ﰒ ﹸﻛﻒّ ﻋﻦ ﺧﱪﻩ‪.‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻟﻪ ﲨﺎﻉ ﻣﻨﻪ ﻭﻭﻗﻊ ﻣﻌﲎ ﻫﺬﺍ ﺍﻟﻮﺍﺣﺪ‬

‫ﻼ( )‪ ،(٢٢٥‬ﰲ ﻣﻮﺿﻊ‪) :‬ﺃﻃﻔﺎﻻ(‪ .‬ﻭﻗﺎﻝ‪) :‬ﺇﳕﺎ ﺍﳌﹸ ْﺆ ِﻣﻨُﻮﻥ ﺇﺧْﻮَﺓﹲ ﹶﻓﹶﺄ ﺻِْﻠ ﺤُﻮﺍ َﺑ ْﻴ َﻦ‬ ‫ﺨ ﹺﺮ ُﺟﻜﹸﻢ ِﻃ ﹾﻔ ﹰ‬
‫ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻗﺎﻝ‪ُ) :‬ﻳ ْ‬
‫ﲔ ﺍﻗَﺘَﺘﻠﹸﻮﺍ( )‪ ،(٤٩٩‬ﻭﻗﺎﻝ‪) :‬ﻭَﺍﹶﳌﻠﹶﻚ َﻋﻠﹶﻰ‬ ‫ﹶﺃ َﺧ َﻮ ْﻳﻜﹸﻢ( )‪ (٤٩١٠‬ﻓﻬﺬﺍ ﻭﻗﻊ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﻗﻮﻟﻪ‪) :‬ﻭﺇﹺﻥ ﻃﹶﺎﺋ ﹶﻔﺘَﺎ ِﻥ ِﻣ َﻦ ﺍﳌﹸﺆْ ِﻣﹺﻨ َ‬
‫ﹶﺃ ْﺭ َﺟﺎﹶﺋﻬﺎ( )‪ ،(٦٩٧‬ﰲ ﻣﻮﺿﻊ‪) :‬ﻭﺍﳌﻼﺋﻜﺔ(‪.‬‬
‫ﲑ( )‪ ،(٦٦٤‬ﰲ ﻣﻮﺿﻊ‪:‬‬ ‫ﻚ ﹶﻇ ﹺﻬ ٌ‬‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻟﻔﻆ ﺧﱪ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻗﺎﻝ‪) :‬ﻭَﺍﹶﳌﻼﹶﺋ ﹶﻜﺔﹸ ﺑَﻌ َﺪ ﺫِﻟ َ‬
‫ﻇﹸﻬَﺮﺍﺀُ‪.‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻟﻔﻈﻪ ﺍﳉﻤﻴﻊ ﺍﻟﺬﻱ ﻟﻪ ﻭﺍﺣﺪ ﻣﻨﻪ‪ ،‬ﻭﻭﻗﻊ ﻣﻌﲎ ﻫﺬﺍ ﺍﳉﻤﻴﻊ ﻋﻠﻰ‬
 ‫ﺱ ﻗﹶﺪ َﺟ َﻤﻌُﻮﺍ ﻟﹶﻜ ُﻢ( )‪ ،(٣١٧٣‬ﻭﺍﻟﻨﺎﺱ ﲨﻴﻊ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺬﻱ ﻗﺎﻝ ﺭﺟﻼ‬ ‫ﺱ ﺇﻥ ﺍﻟﻨﱠﺎ َ‬ ‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻗﺎﻝ‪ ) :‬ﺍﻟﺬﻳ َﻦ ﻗﹶﺎ ﹶﻝ ﹶﻟﻬُﻢ ﺍﻟﻨﱠﺎ ُ‬
‫ﻭﺍﺣﺪﹰﺍ‪) .‬ﺃﹶﻧﺎ َﺭﺳُﻮ ﹸﻝ َﺭﺑﱢﻚ( )‪ ،(١٩١٩‬ﻭﻗﺎﻝ‪) :‬ﺇﻧّﺎ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ َﺧﹶﻠ ﹾﻘﻨَﺎ ُﺀ ﺑﻘﹶﺪَﺭ( )‪ ،(٥٤٤٩‬ﻭﺍﳋﺎﻟﻖ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ‬
‫ﻟﻪ‪.‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻟﻔﻈﻪ ﺍﳉﻤﻴﻊ ﺍﻟﺬﻱ ﻟﻪ ﻭﺍﺣﺪ ﻣﻨﻪ ﻭﻭﻗﻊ ﻣﻌﲎ ﻫﺬﺍ ﺍﳉﻤﻴﻊ ﻋﻠﻰ‬
‫ﺍﻻﺛﻨﲔ‪ :‬ﻗﺎﻝ‪) :‬ﻓﹶﺈﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﺇﺧْﻮَﺓﹲ( )‪ (٤١٠‬ﻓﺎﻹﺧﻮﺓ ﲨﻴﻊ ﻭﻭﻗﻊ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﺃﺧﻮﻳﻦ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﺇﻧﱠﻤﺎ ﺍﹸﳌ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺇﺧْﻮَﺓﹲ‬
‫ﲔ ﹶﺃ َﺧ َﻮﻳْﻜ ُﻢ( )‪ ،(٤٩١٠‬ﻭﻗﺎﻝ‪) :‬ﻭَﺍﻟﺴﱠﺎ ﹺﺭ ﻕُ ﻭَﺍﻟﺴﱠﺎ ﹺﺭﹶﻗﺔﹸ ﻓﹶﺎﻗﹾﻄﹶﻌُﻮﺍ ﺃﹶﻳْﺪِﻳَﻬُﻤَﺎ( )‪ ،(٥٤١‬ﰲ ﻣﻮﺿﻊ ﻳﺪﻳﻬﻤﺎ‪.‬‬ ‫ﹶﻓﹶﺄ ﺻِْﻠ ﺤُﻮﺍ ﺑ َ‬
‫ﻚ(‬‫ﻆ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻪ ﻭﻟﻔﻆ ﺍﳉﻤﻴﻊ ﺳﻮﺍﺀ‪ ،‬ﻗﺎﻝ‪َ ) :‬ﺣﺘﱠﻰ ﺇﺫﹶﺍ ﻛﹸْﻨﺘُﻢ ﻓِﻲ ﺍ ﹾﻟ ﹸﻔ ﹾﻠ ِ‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻻﲨﺎﻉ ﻟﻪ ﻣﻦ ﻟﻔﻈﻪ ﻓﻠﻔ ﹸ‬
‫ﲔ َﻣ ْﻦ َﻳﻐُﻮ ﺻُﻮ ﹶﻥ ﹶﻟﻪُ( )‪ ،(٢١٨٢‬ﲨﻴﻊ ﻭﻭﺍﺣﺪ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﹶﻓﻤَﺎ‬ ‫)‪ ،(١٠٢٢‬ﺍﻟﻔﻠﻚ ﲨﻴﻊ ﻭﻭﺍﺣﺪ‪ ،‬ﻭﻗﺎﻝ‪َ ) :‬ﻭ ِﻣ َﻦ ﺍﻟﺸﱠﻴَﺎ ِﻃ ﹺ‬
‫ِﻣﻨْﻜ ُﻢ ِﻣ ْﻦ ﹶﺃ َﺣ ٍﺪ َﻋ ْﻨﻪُ َﺣﺎ ﹺﺟﺰﹺﻳ َﻦ( )‪ (٦٩٤٧‬ﲨﻴﻊ ﻭﻭﺍﺣﺪ‪.‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻟﻔﻆ ﺧﱪ ﺍﳉﻤﻴﻊ ﺍﳌﺸﺮﻙ ﺑﺎﻟﻮﺍﺣﺪ ﺍﻟﻔﺮﺩ ﻋﻠﻰ ﻟﻔﻆ ﺧﱪ‬
‫ﺽ ﻛﹶﺎﻧَﺘﺎ ﺭَﺗ ﹾﻘﹰﺎ ﻓﹶﻔَﺘ ﹾﻘﻨَﺎ ُﻫﻤَﺎ( )‪ (٢١٣٠‬ﺟﺎﺀ ﻓﻌﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻟﻔﻆ‬ ‫ﺕ ﻭﺍﻷَﺭ َ‬ ‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻗﺎﻝ ﺍﷲ‪) :‬ﺃﹶﻥ ﺍﻟﺴﱠﻤَﻮﺍ ِ‬
‫ﺍﻟﻮﺍﺣﺪ ﳌﺎ ﺃﹸﺷﺮﻛﻦ ﺑﺎﻷﺭﺽ‪.‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻟﻔﻆ ﺍﻹﺛﻨﲔ‪ ،‬ﰒ ﺟﺎﺀ ﻟﻔﻆ ﺧﱪﳘﺎ ﻋﻠﻰ ﻟﻔﻆ ﺧﱪ ﺍﳉﻤﻴﻊ‪،‬‬
‫ﻗﺎﻝ‪) :‬ﺍ ﹾﺋِﺘﻴَﺎ ﹶﻃﻮْﻋﹰﺎ ﺃﻭ ﹶﻛﺮْﻫﹰﺎ ﻗﹶﺎﻟﹶﺘَﺎ ﺃﹶﺗَﻴْﻨَﺎ ﻃﹶﺎﺋِﻌﲔ( )‪.(٤١١١‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺧُﺘﺮ ﻋﻦ ﺍﺛﻨﲔ ﻣﺸﺮﻛﲔ ﺃﻭ ﻋﻦ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﺠﻌﻞ ﻟﻔﻆ ﺍﳋﱪ ﻟﺒﻌﺾ ﺩﻭﻥ ﺑﻌﺾ ﻭ ﹸﻛﻒّ ﻋﻦ ﺧﱪ ﺍﻟﺒﺎﻗﻲ‪،‬‬
‫ﷲ( )‪(٩٣٥‬‬ ‫ﺐ ﻭَﺍﻟ ِﻔﻀﱠ ﹶﺔ َﻭ ﹶﻻ ُﻳ ْﻨ ِﻔﻘﹾﻮَﻧﻬَﺎ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍ ِ‬
‫ﻗﺎﻝ‪) :‬ﻭَﺍﻟﺬﻳﻦَ َﻳ ﹾﻜﹺﻨﺰُﻭ ﹶﻥ ﺍﻟﺬﱠ َﻫ َ‬
‫ﱪ ﻟﻸﻭﻝ ﻣﻨﻬﻤﺎ ﺃﻭ ﻣﻨﻬﻢ ﻗﺎﻝ‪) :‬ﻭَﺇﺫﺍ ﺭَﺃﻭْﺍ ِﺗ ﺠَﺎ َﺭ ﹰﺓ ﹶﺃ ْﻭ ﹶﻟﻬْﻮﹰﺍ ﺍﻧْﻔﹶﻀﱡﻮﺍ ﺇﻟﻴْﻬﺎ(‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟُﻌﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﳋ ُ‬
‫)‪.(٦٢١١‬‬

‫ﺐ ﺧَﻄِﻴﺌﺔ ﹶﺃ ْﻭ ﺇﺛﹾﻤﹰﺎ ﹸﺛﻢﱠ ﻳَﺮ ﹺﻡ ﺑﻪ َﺑﺮﹺﻳﺌﹰﺎ(‬

‫ﺴ َ‬
‫ﱪ ﻟﻶﺧﺮ ﻣﻨﻬﻤﺎ ﺃﻭ ﻣﻨﻬﻢ‪ ،‬ﻗﺎﻝ‪) :‬ﻭ َﻣ ْﻦ َﻳ ﹾﻜ ِ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟُﻌﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺍﳋ ُ‬
‫)‪.(٤١١١‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻟﻔﻆ ﺧﱪ ﺍﳊﻴﻮﺍﻥ ﻭﺍﳌﻮﺍﺕ ﻋﻠﻰ ﻟﻔﻆ ﺧﱪ ﺍﻟﻨﺎﺱ ﻗﺎﻝ‪:‬‬

‫ﲔ( )‪،(٤١١١‬‬ ‫ﺲ ﻭﺍﻟ ﹶﻘ َﻤ َﺮ َﺭﹶﺃﻳَْﺘﻬُﻢْ ﱄ ﺳَﺎ ﹺﺟﺪِﻳﻦ( )‪ ،(١٢٤‬ﻭﻗﺎﻝ‪) :‬ﻗﹶﺎﻟﺘَﺎ ﺃﹶﺗَﻴْﻨَﺎ ﻃﹶﺎِﺋ ِﻌ َ‬
‫ﺸ َﺮ ﹶﻛ ْﻮﻛﹶﺒﹰﺎ ﻭﺍﻟﺸﱠ ْﻤ َ‬‫) َﺭﹶﺃ ْﻳﺖُ ﹶﺃ َﺣ َﺪ َﻋ َ‬
‫ﺖ ﻣَﺎ ﻫﺆُ ﹶﻻ ِﺀ َﻳ ْﻨ ِﻄﻘﹸﻮ ﹶﻥ( )‪ ،(٢١٦٥‬ﻭﻗﺎﻝ‪) :‬ﻳﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠﻤ ﹸﻞ ﺍ ْﺩ ُﺧﻠﹸﻮﺍ َﻣﺴَﺎ ِﻛَﻨﻜﹸ ْﻢ ﹶﻻ َﻳ ﺤْ ِﻄ َﻤﻨﱠﻜﹸﻢْ‬
‫ﻭﻗﺎﻝ ﻟﻸﺻﻨﺎﻡ‪) :‬ﹶﻟﹶﻘ ْﺪ َﻋِﻠ ْﻤ َ‬
‫ﺴﺌﹸﻮ ﹰﻻ( )‪.(٣٦١٧‬‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ َﻋ ْﻨﻪُ َﻣ ْ‬ ‫ﺼ َﺮ ﻭﺍﻟ ﹸﻔﺆَﺍ َﺩ ﹸﻛ ﱡﻞ ﺃﹸﻭﻟﺌ َ‬
‫ُﺳﹶﻠ ْﻴﻤَﺎ ﹸﻥ ﻭ ُﺟﻨُﻮﺩُﻩ( )‪ ،(٢٧١٨‬ﻭﻗﺎﻝ‪ ) :‬ﺇﻥﱠ ﺍﻟﺴﱠﻤ َﻊ ﻭﺍﻟَﺒ َ‬
‫ﺏ( )‪ ،(٢١‬ﳎﺎﺯﻩ‪ :‬ﺁﱂ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫ﻚ ﺍﻟ ِﻜﺘَﺎ ُ‬‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀﺕ ﳐﺎﻃﺒﺘﻪ ﳐﺎﻃﺒﺔ ﺍﻟﻐﺎﺋﺐ ﻭﻣﻌﻨﺎﻫﺎ ﻟﻠﺸﺎﻫﺪ‪ ،‬ﻗﺎﻝ‪) :‬ﺁﱂ ﹶﺫِﻟ َ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀﺕ ﳐﺎﻃﺒﺘﻪ ﳐﺎﻃﺒﺔ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﰒ ﺗُﺮﻛﺖ ﻭ ُﺣﻮّﻟﺖ ﳐﺎﻃﺒﺘﻪ ﻫﺬﻩ ﺇﱃ ﳐﺎﻃﺒﺔ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻗﺎﻝ ﺍﷲ‪َ ) :‬ﺣﺘﱠﻰ ﺇﺫﺍ‬
‫ﻛﹸﻨﺘﻢُ ﰲ ﺍﻟ ﹸﻔﻠﹾﻚ َﻭ َﺟ َﺮ ْﻳ َﻦ ﹺﺑ ﹺﻬ ْﻢ( )‪ ،(١٠٢٢‬ﺃﻱ ﺑﻜﻢ‪.‬‬
‫ﻚ ﹶﻓﹶﺄ ْﻭﻟﹶﻰ(‬
‫ﺐ ﺇﻟﹶﻰ ﺃ ْﻫِﻠ ِﻪ َﻳَﺘ َﻤﻄﱠﻰ ﹶﺃ ْﻭﻟﹶﻲ ﹶﻟ َ‬‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﺧﱪﻩ ﻋﻦ ﻏﺎﺋﺐ ﰒ ﺧﻮﻃﺐ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﻗﺎﻝ‪) :‬ﹸﺛﻢﱠ ﺫ َﻫ َ‬
‫)‪.(٧٥٢٣،٢٤‬‬
‫ﺿ ﹰﺔ ﹶﻓﻤَﺎ ﻓﹶﻮْﻗﹶﻬَﺎ(‬
‫ﻼ ﻣّﺎ ﺑَﻌﻮ َ‬ ‫ﺏ َﻣﹶﺜ ﹰ‬
‫ﻀ ﹺﺮ َ‬‫ﺤﻴﹺﻰ ﹶﺃ ﹾﻥ َﻳ ْ‬ ‫ﺴَﺘ ْ‬
‫ﷲ ﹶﻻ َﻳ ْ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﻳﺰﺍﺩ ﰲ ﺍﻟﻜﻼﻡ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻗﺎﻝ ﺍﷲ‪ ) :‬ﺇﻥﱠ ﺍ َ‬
‫ﺖ ﺑﺎﻟﺪﱡ ْﻫ ﹺﻦ‬
‫ﺝ ﻣِﻦ ﻃﹸﻮ ﹺﺭ ﺳِﻴﻨَﺎﺀَ ﺗ ْﻨُﺒ ُ‬ ‫)‪ ،(٢٢٦‬ﻭﻗﺎﻝ‪) :‬ﹶﻓﻤَﺎ ِﻣ ْﻨ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹶﺃ َﺣ ٍﺪ ﻋَﻨ ُﻪ ﺣَﺎﺟﺰﻳﻦ( ‪ ،(٤٧ ٦٩‬ﻭﻗﺎﻝ‪َ ) :‬ﻭ َﺷﺠَﺮ ﹰﺓ ﺗَﺨ ُﺮ ُ‬
‫ﺴ ﺠُ َﺪ( )‪ ،(٧١٧‬ﳎﺎﺯ‬ ‫ﻚ ﹶﺃﻻﱠ َﺗ ْ‬
‫ﻼِﺋ ﹶﻜ ِﺔ( )‪ ،(٢٣٠‬ﻭﻗﺎﻝ‪) :‬ﻣَﺎ َﻣَﻨ َﻌ َ‬ ‫ﻚ ِﻟﻠﹾﻤ ﹶ‬‫ﺻ ْﺒ ﹴﻎ ﻟﻶ ِﻛﻠِﲔ( )‪ ،(٢٣٢٠‬ﻭﻗﺎﻝ‪) :‬ﻭَﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ َﺭﺑﱡ َ‬ ‫ﻭ ِ‬
 ‫ﻫﺬﺍ ﺃﹶﲨﻊ ﺇﻟﻘﺎﺅﻫﻦ‪.‬‬
‫ﷲ( )‪ ،(٢٧٣٠‬ﻓﻔﻴﻪ ﺿﻤﲑ ﳎﺎﺯﻩ‪ :‬ﻫﺬﺍ ﺑﺴﻢ ﺍﷲ‪ .‬ﺃﻭ ﺑﺴﻢ ﺍﷲ‬ ‫ﺴ ﹺﻢ ﺍ ِ‬‫ﻭﻣﻦ ﳎﺎﺯ ﺍﳌﻀﻤﺮ ﻓﻴﻪ ﺍﺳﺘﻐﻨﺎ ًﺀ ﻋﻦ ﺇﻇﻬﺎﺭﻩ ﻗﺎﻝ‪) :‬ﹺﺑ ْ‬
‫ﺃﻭﻝ ﻛﻞ ﺷﻲﺀ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺲ ﻭﺍﻟﻘﹶﻤَﺮ ﺭ ﺃﻳﺘُ ْﻬ ﹺﻢ ﱄ ﺳَﺎ ﹺﺟﺪِﻳﻦ( )‪ ،(١٢٤‬ﺃﻋﺎﺩ‬ ‫ﺸ َﺮ ﹶﻛ ْﻮﻛﹶﺒﹰﺎ ﻭﺍﻟﺸ ْﻤ َ‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﺍﳌﻜﺮﺭ ﻟﻠﺘﻮﻛﻴﺪ ﻗﺎﻝ‪َ ) :‬ﺭﹶﺃ ْﻳﺖُ ﹶﺃ َﺣ َﺪ َﻋ َ‬
‫ﺤ ﺞﱢ ﻭ َﺳﺒْﻌ ٍﺔ ﺇﺫﹰﺍ ﺭَﺟ ْﻌﺘُﻢ‬
‫ﺼﻴَﺎ ُﻡ ﹶﺛﻼﹶﺛ ِﺔ ﺃﻳﱠﺎ ﹴﻡ ﰲ ﺍﹾﻟ َ‬
‫ﺍﻟﺮﺅﻳﺔ‪ .‬ﻭﻗﺎﻝ‪) :‬ﹶﺃ ْﻭﻟﹶﻰ ﻟﹶﻚ ﻓﹶﺄﹶﻭْﻟﹶﻰ( )‪ ،(٧٤٣٤،٣٥‬ﺃﻋﺎﺩ ﺍﻟﻠﻔﻆ‪ .‬ﻭﻗﺎﻝ‪) :‬ﹶﻓ ِ‬
‫ﺐ َﻭَﺗﺐﱠ( )‪.(١١١١‬‬ ‫ﺖ ﻳَﺪَﺍ ﹶﺃﺑﹺﻲ ﹶﻟ َﻬ ﹴ‬
‫ِﺗﻠﹾﻚ ﻋَﺸَﺮﺓﹲ ﻛﹶﺎ ِﻣﻠﹶﺔ( )‪ .(٢١٩٦‬ﻭﻗﺎﻝ‪َ) :‬ﺗﺒﱠ ْ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﺍﺠﻤﻟﻤﻞ ﺍﺳﺘﻐﻨﺎ ًﺀ ﻋﻦ ﺍﻟﺘﻜﺮﻳﺮ ﻗﺎﻝ‪) (. . . .) :‬؟(‪.‬‬
‫ﺕ ﻭ َﺭﺑَﺖ( )‪ (٢٢٥‬ﺃﺭﺍﺩ ﺭﺑﺖ ﻭﺍﻫﺘﺰﺕ‪ .‬ﻭﻗﺎﻝ‪) :‬ﹶﻟ ْﻢ َﻳ ﹶﻜ ْﺪ‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﺍﳌﻘﺪﻡ ﻭﺍﳌﺆﺧﺮ ﻗﺎﻝ‪) :‬ﻓﹶﺈﹺﺫﹶﺍ ﺃﹶﻧْﺰَﻟﹾﻨَﺎ ﻋَﻠﹶﻴْﻬَﺎ ﺍﳌﺎ َﺀ ﺍﻫَﺘﺰﱠ ْ‬
‫َﻳﺮَﺍﻫَﺎ( )‪ (٢٤٤٠‬ﺃﻱ ﱂ ﻳﺮﻫﺎ ﻭﱂ ﻳﻜﺪ‪.‬‬
‫ﺖ ﹶﺃﻋْﻨﺎﻗﹸﻬ ْﻢ ﻟﹶﻬﺎ ﺧَﺎ ﺿِﻌﲔ( )‪ُ (٢٦٤‬ﺣﻮّﻝ ﺍﳋﱪ‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﳛﻮّﻝ ﺧﱪﻩ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺳﺒﺒﻪ‪ ،‬ﻭُﻳﺘﺮَﻙ ﺧﱪﻩ ﻫﻮ ﻗﺎﻝ‪) :‬ﹶﻓ ﹶﻈﻠﱠ ْ‬
‫ﺇﱃ ﺍﻟﻜﻨﺎﻳﺔ ﺍﻟﱵ ﰲ ﺁﺧﺮ ﺍﻷﻋﻨﺎﻕ‪.‬‬
‫ﺼﺒَﺔ( )‪(٢٨٧٦‬‬ ‫ﺤﻪُ ﹶﻟَﺘﻨُﻮ ُﺀ ﺑﺎﻟﻌُ ْ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﻳُﺤﻮّﻝ ﻓﻌﻞ ﺍﻟﻔﺎﻋﻞ ﺇﱃ ﺍﳌﻔﻌﻮﻝ ﺃﻭ ﺇﱃ ﻏﲑ ﺍﳌﻔﻌﻮﻝ ﻗﺎﻝ‪) :‬ﻣَﺎ ﺇﻥﱠ َﻣﻔﹶﺎِﺗ َ‬
‫ﻭﺍﻟﻌُﺼﺒﺔ ﻫﻲ ﺍﻟﱵ ﺗﻨﻮﺀ ﺑﺎﳌﻔﺎﺗﺢ‪.‬‬
‫ﺴ َﻤﻊُ( )‪ ،(٢١٧١‬ﻭﺍﳌﻌﲎ‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﻭﻗﻊ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﻭ ُﺣﻮﱢﻝ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ﻗﺎﻝ‪ ) :‬ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﻟﱠﺬِﻱ َﻳ ْﻨ ِﻌﻖُ ﹺﺑﻤَﺎ ﹶﻻ َﻳ ْ‬
‫ﻋﻠﻰ ﺍﻟﺸﺎﺀ ﺍﳌﻨﻌﻮﻕ ﺑﻪ ﻭ ُﺣﻮﱢﻝ ﻋﻠﻰ ﺍﻟﺮﺍﻋﻰ ﺍﻟﺬﻱ ﻳﻨﻌِﻖ ﺑﺎﻟﺸﺎﺀ‪.‬‬
‫ﷲ( )‪ (٢١٨٩‬ﺧﺮﻭﺝ ﺍﳌﻌﲎ ﺍﻟﺒﺎﺭﱡ‪.‬‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﰲ ﻣﻮﺿﻊ ﺍﻻﺳﻢ ﺃﻭ ﺍﻟﺼﻔﺔ ﻗﺎﻝ‪) :‬ﻭﻟﻜِﻦ ﺍﻟﹺﺒﺮّ ﻣَﻦ ﺁ َﻣ َﻦ ﺑﹺﺎ ِ‬
‫ﺽ ﻛﺎﻧﺘَﺎ َﺭﺗْﻘﹰﺎ( )‪ ،(٢١٣٠‬ﻭﺍﻟﺮﺗﻖ ﻣﺼﺪﺭ ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﻣﺮﺗﻮﻗﺘﲔ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﹶﺃﻧَﺎ َﺭﺳُﻮ ﹸﻝ‬ ‫ﺕ ﻭﹾﺍﻷَﺭ َ‬‫ﻭﻗﺎﻝ‪ ) :‬ﹶﺃﻥﱠ ﺍﻟﺴﱠﻤَﻮﺍ ِ‬
‫ﻚ( )‪ (١٩١٩‬ﺃﻱ ﺭﺳﺎﻟﺔ ﺭﺑﻚ‪.‬‬ ‫َﺭﺑﱢ ِ‬
‫ﻭﳎﺎﺯ ﻣﺎ ﻗﺮﺃﺗﻪ ﺍﻷﺋﻤﺔ ﺑﻠﻐﺎﻬﺗﺎ ﻓﺠﺎﺀ ﻟﻔﻈﻪ ﻋﻠﻰ ﻭﺟﻬﲔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻣﻦ ﺫﻟﻚ ﻗﺮﺃ‬
‫ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ )ﹶﻓﹺﺒ َﻢ ﺗَﺒﺸﱢﺮُﻭ ِﻥ( )‪ (١٥٥٤‬ﻓﺄﺿﺎﻓﻮﺍ ﺑﻐﲑ ﻧﻮﻥ ﺍﳌﻀﺎﻑ ﺑﻠﻐﺘﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﻻ ﺗُﻀﺎﻑ ﺗﺒﺸﱢﺮﻭﻥ ﺇﻻﱠ‬
‫ﺑﻨﻮﻥ ﺍﻟﻜﻨﺎﻳﺔ ﻛﻘﻮﻟﻚ ﺗﺒﺸﱢﺮﻭﻧﲏ‪.‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀﺕ ﻟﻪ ﻣﻌﺎ ٍﻥ ﻏﲑ ﻭﺍﺣﺪ‪ ،‬ﳐﺘﻠﻔﺔ ﻓﺘﺄﻭﻟﺘﻪ ﺍﻷﺋﻤﺔ ﺑﻠﻐﺎﻬﺗﺎ ﻓﺠﺎﺀﺕ ﻣﻌﺎﻧﻴﻪ ﻋﻠﻰ ﻭﺟﻬﲔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﺼﺪٍ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻋﻠﻰ‬ ‫ﻗﺎﻝ‪) :‬ﻭَﻏﹶﺪَﻭْﺍ َﻋﻠﹶﻰ َﺣ ْﺮ ٍﺩ ﻗﹶﺎ ِﺩﺭﹺﻳ َﻦ( )‪ (٢٨٢٥‬ﻓﻔﺴﺮﻭﻩ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ؛ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻋﻠﻰ ﹶﻗ ْ‬
‫ﺐ ﻭ ِﺣﻘﹾﺪ‪.‬‬ ‫َﻣﻨْﻊ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻋﻠﻰ ﻏﻀ ﹴ‬

‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻋﻠﻰ ﻟﻔﻈﲔ ﻭﺫﻟﻚ ﻻﺧﺘﻼﻑ ﻗﺮﺍﺁﺕ ﺍﻷﺋﻤﺔ‪ ،‬ﻓﺠﺎﺀ ﺗﺄﻭﻳﻠﻪ ﺷَﱴ؛ ﻓﻘﺮﺃ ﺑﻌﻀﻬﻢ ﻗﻮﻟﻪ‪ ) :‬ﺇ ﹾﻥ ﺟَﺎ َﺀﻛﹸﻢ‬
‫ﺠﻬَﺎﹶﻟ ٍﺔ( )‪ ،(٤٩٦‬ﻭﻗﺮﺃﻫﺎ ﺁﺧﺮﻭﻥ‪) :‬ﻓﹶﺘَﺜﱠﺒﺘُﻮﺍ( ﻭﻗﺮﺃ ﺑﻌﻀﻬﻢ ﻗﻮﻟﻪ‪) :‬ﺃﹶﺇﺫﹶﺍ ﺻَﻠﹶﻠﹾﻨَﺎ ﻓِﻲ‬ ‫ﻓﹶﺎﺳِﻖٌ ﹺﺑَﻨَﺒﹴﺈ ﹶﻓَﺘَﺒﻴﱠﻨُﻮﺍ ﹶﺃ ﹾﻥ ﺗُﺼِﻴﺒُﻮﺍ ﹶﻗﻮْﻣﹰﺎ ﹺﺑ َ‬
‫ﺽ( )‪ ،(٣٢١٠‬ﻭﻗﺮﺃﻫﺎ ﺁﺧﺮﻭﻥ )ﺃﺇﺫﹶﺍ ﺿَﻠﹶﻠﹾﻨَﺎ ﰲ ﺍﻷﺭﺽ(‪ ،‬ﺻﻠﻠﻨﺎ‪ :‬ﺃﻧﺘﻨﺎ ﻣﻦ ﺻﻞﱠ ﺍﻟﻠﺤ ُﻢ ﻳﺼﻞ؛ ﻭﻗﺮﺃ ﺑﻌﻀﻬﻢ‪:‬‬ ‫ﹾﺍ َﻷ ْﺭ ﹺ‬
‫ﺡ ﻣَ ﺤْﻔﹸﻮﻅﹲ( )‪ (٨٥٢٢‬ﻭﻗﺮﺃ‬ ‫)ﻭﺍﺩﱠ ﹶﻛ َﺮ َﺑ ْﻌ َﺪ ﺃﹸﻣﱠﺔ( )‪ ،(٢٢٤٥‬ﻭﻗﺮﺃﻫﺎ ﺁﺧﺮﻭﻥ‪َ) :‬ﺑ ْﻌ َﺪ ﹶﺃ ْﻣ ٍﻪ( ﺃﻱ ﻧﺴﻴﺎﻥ‪ .‬ﻭﻗﺮﺃ ﺑﻌﻀﻬﻢ ) ﰲ ﹶﻟ ْﻮ ﹴ‬
‫ﻅ( ﺃﻱ ﺍﳍﻮﺍﺀ‪.‬‬ ‫ﺡ ﳏﻔﻮ ٍ‬ ‫ﺁﺧﺮﻭﻥ ) ﰲ ﻟﹸ ْﻮ ﹴ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﺍﻷﺩﻭﺍﺕ ﺍﻟﻠﻮﺍﰐ ﳍﻦ ﻣﻌﺎ ٍﻥ ﰲ ﻣﻮﺍﺿﻊ ﺷﱴ‪ ،‬ﻓﺘﺠﺊ ﺍﻷﺩﺍﺓ ﻣﻨﻬﻦ ﰲ ﺑﻌﺾ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻟﺒﻌﺾ ﺗﻠﻚ ﺍﳌﻌﺎﱐ‪،‬‬
‫ﻚ َﺩﺣَﺎﻫَﺎ( )‪(٧٩٣٠‬‬ ‫ﺽ َﺑ ْﻌ َﺪ ﹶﺫِﻟ َ‬
‫ﺿ ﹰﺔ ﹶﻓﻤَﺎ ﻓﹶﻮْﻗﹶﻬَﺎ( )‪ (٢٢٦‬ﻣﻌﻨﺎﻩ ﻓﻤﺎ ﺩﻭﻬﻧﺎ‪ ،‬ﻭﻗﺎﻝ‪َ ) :‬ﻭ ﹾﺍ َﻷ ْﺭ َ‬ ‫ﻼ ﻣﱠﺎ َﺑﻌُﻮ َ‬‫ﺏ َﻣﹶﺜ ﹰ‬‫ﻀ ﹺﺮ َ‬ ‫ﻗﺎﻝ‪) :‬ﹶﺃ ﹾﻥ ﻳ ْ‬
‫ﺨ ﹺﻞ( )‪ (٢٠٧١‬ﻣﻌﻨﺎﻩ‪ :‬ﻋﻠﻰ ﺟﺬﻭﻉ ﺍﻟﻨّﺨﻞ‪ ،‬ﻭﻗﺎﻝ‪ ) :‬ﺇﺫﺍ ﺃﻛﹾﺘَﺎﻟﹸﻮﺍ َﻋﻠﹶﻰ‬ ‫ﻉ ﺍﻟﻨﱠ ْ‬
‫ﺻﻠﱢَﺒﻨﱠﻜﹸﻢْ ﻓِﻲ ُﺟﺬﹸﻭ ﹺ‬
‫ﻣﻌﻨﺎﻩ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ‪َ ) :‬ﻷ َ‬
‫ﺼﺮُﻭ ﹶﻥ ﹶﺃ ْﻡ ﹶﺃﻧَﺎ ﺧَﻴْﺮٌ ِﻣ ْﻦ ﻫَﺬﹶﺍ‬‫ﻼ ُﺗ ْﺒ ِ‬
‫ﺤِﺘ َﻲ ﹶﺃﹶﻓ ﹶ‬
‫ﺱ ﻳَﺴْﺘَﻮْﻓﹸﻮﻥﹶ( )‪ (٨٣٢‬ﻣﻌﻨﺎﻩ‪ :‬ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﺎﻝ‪َ ) :‬ﻫ ِﺬ ِﻩ ﹾﺍ َﻷ ْﻧﻬَﺎ ُﺭ َﺗ ﺠْﺮﻱ ﻣِﻦ َﺗ ْ‬ ‫ﺍﻟﻨﱠﺎ ﹺ‬
 ‫ﲔ( ) ‪ (٤٣٥١،٥٢‬ﻣﻌﻨﺎﻩ‪ :‬ﺑﻞ ﺃﻧﺎ ﺧﲑ‪.‬‬
‫ﺍﻟﺬﻱ ﻫﻮ َﻣ ﹺﻬ ٌ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻋﻠﻰ ﻟﻔﻈﲔ ﻓﺄﻋﻤﻠﺖ ﻓﻴﻪ ﺍﻷﺩﺍﺓ ﰲ ﻣﻮﺿﻊ‪ ،‬ﻭﺗﺮﻛﺖ ﻣﻨﻪ ﰲ‬

‫ﺴﺮُﻭ ﹶﻥ( )‪(٨٣٣‬‬ ‫ﺨِ‬ ‫ﺱ ﻳَﺴْﺘَﻮْﻓﹸﻮﻥﹶ ﻭَﺇﺫﹶﺍ ﻛﹶﺎﻟﹸﻮﻫُﻢ ﹶﺃ ْﻭ ﻭَﺯَﻧُﻮﻫُﻢ ُﻳ ْ‬ ‫ﻣﻮﺿﻊ‪ ،‬ﻗﺎﻝ‪) :‬ﻭَﻳْﻞﹲ ِﻟ ﹾﻠ ْﻤ ﹶﻄﻔﱢ ِﻔ ْﻴ َﻦ ﺍﻟﺬﻳ َﻦ ﺇﺫﹶﺍ ﺃﻛﹾﺘَﺎﻟﹸﻮﺍ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﻭﺇﺫﺍ ﻛﺎﻟﻮﺍ ﳍﻢ ﺃﻭ ﻭﺯﻧﻮﺍ ﳍﻢ‪.‬‬
‫ﻁ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻟﻔﺎﻅ ﻓﺄﻋﻤﻠﺖ ﻓﻴﻪ ﺃﺩﺍﺗﺎﻥ ﰲ ﻣﻮﺿﻌﲔ ﻭﺗﺮُﻛﺘﺎ ﻣﻨﻪ ﰲ ﻣﻮﺿﻊ‪ ،‬ﻗﺎﻝ‪ ) :‬ﺍ ْﻫ ِﺪﻧَﺎ ﺍﻟﺼﱢﺮَﺍ ﹶ‬
‫ﺴَﺘﻘِﻴ َﻢ( )‪ ،(١٥‬ﻭﺇﱃ ﺍﻟﺼﺮﺍﻁ ﻭﻟﻠﺼﺮﺍﻁ‪.‬‬ ‫ﺍﹸﳌ ْ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻓﻴﻪ ﻋﻠﻰ ﻟﻔﻈﲔ ﻓﺄﻋﻠﻤﺖ ﻓﻴﻪ ﺃﺩﺍﺓ ﰲ ﻣﻮﺿﻊ‪ ،‬ﻭﺗﺮﻛﺖ ﻣﻨﻪ ﰲ‬
‫ﻚ( )‪.(٩٦١‬‬ ‫ﺕ ﺍ ﹾﻟﹸﻘﺮْﺁﻥ( )‪ (١٦٩٨‬ﻭﻗﺎﻝ‪) :‬ﺍﻗﹾﺮَﺃ ﺑﹺﺎ ْﺳ ﹺﻢ َﺭﺑﱢ َ‬ ‫ﻣﻮﺿﻊ‪ ،‬ﻗﺎﻝ‪) :‬ﻭَﺇﺫﹶﺍ ﻗﹶﺮﹾﺃ َ‬
‫ﺴﻘِﻴﻜﻢُ ِﻣﻤّﺎ ﰲ ُﺑﻄﹸﻮﹺﻧ ِﻪ( )‪ ،(١٦٦٦‬ﻓﺎﻷﻧﻌﺎﻡ‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﻓﻴﻪ ﻟﻐﺘﺎﻥ ﻓﺠﺎﺀ ﺑﺈﺣﺪﺍﳘﺎ ﻗﺎﻝ‪) :‬ﻭﺇﻥﱠ ﹶﻟ ﹸﻜ ْﻢ ﰲ ﹾﺍ َﻷ ْﻧﻌَﺎ ﹺﻡ ﹶﻟ ِﻌﺒْﺮ ﹰﺓ َﻧ ْ‬
‫ﲔ( )‪ (٢٦١٠٥‬ﻳﻘﺎﻝ‪ :‬ﻫﺬﻩ ﻗﻮﻣﻚ‪ ،‬ﻭﺟﺎﺀ ﻗﻮﻣﻚ‪.‬‬ ‫ﺡ ﺍﳌﹸﺮْ َﺳِﻠ َ‬
‫ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﻛﺬﹼﺑَﺖ ﹶﻗ ْﻮﻡُ ﻧُﻮ ﹴ‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺃﻇﻬﺮ ﻣﻦ ﻟﻔﻆ ﺍﳌﺆﻧﺚ ﰒ ﺟﻌﻞ ﺑﺪﻻ ﻣﻦ ﺍﳌﺬﻛﺮ ﻓﻮﺻﻒ ﺑﺼﻔﺔ ﺍﳌﺬﻛﺮ‬
‫ﺑﻐﲑ ﺍﳍﺎﺀ؛ ﻛﺬﻟﻚ‪ ،‬ﻗﺎﻝ‪) :‬ﺍﻟﺴﱠﻤَﺎ ُﺀ ُﻣ ْﻨ ﹶﻔ ِﻄ ٌﺮ ﺑﹺﻪ( )‪ (٧٣١٨‬ﺟُﻌﻠﺖ ﺍﻟﺴﻤﺎﺀ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻟﺴﻘﻒ ﲟﻨﺰﻟﻪ ﺗﺬﻛﲑ ﲰﺎﺀ ﺍﻟﺒﻴﺖ‪.‬‬
‫ﺻَﻨﻌُﻮﺍ ﹶﻛْﻴﺪُ ﺳَﺎﺣِﺮ( )‪ .(٢٠٦٩‬ﻓﻤﻌﲎ )ﻣﺎ(‬ ‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺍﻟﻜﻨﺎﻳﺎﺕ ﰲ ﻣﻮﺍﺿﻊ ﺍﻷﲰﺎﺀ ﺑﺪﻻ ﻣﻨﻬﻦ ﻗﺎﻝ‪ ) :‬ﺇﻧﱠﻤَﺎ َ‬
‫ﻣﻌﲎ ﺍﻻﺳﻢ‪ ،‬ﳎﺎﺯُﻩ ﺇﻥﹼ ﺻَﻨﻴﻌَﻬﻢ ﻛﹶﻴ ُﺪ ﺳﺎﺣ ﹴﺮ‪.‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﺍﻻﺛﻨﲔ ﺍﳌﺸﺘﺮﻛﲔ ﻭﳘﺎ ﻣﻦ َﺷﺘﱠﻰ ﺃﻭ ﻣﻦ ﻏﲑ َﺷﺘﱠﻰ‪ ،‬ﰒ ُﺧﺒّﺮ ﻋﻦ ﺷﻲ ٍﺀ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﰲ ﺃﺣﺪﳘﺎ ﺩﻭﻥ ﺍﻵﺧ ُﺮ‬
‫ﺝ ﻣِﻨْﻬُﻤَﺎ ﺍﻟﻠﺆْﻟﺆُ‬‫ﺤ َﺮ ْﻳ ﹺﻦ َﻳ ﹾﻠﺘِﻘﻴَﺎ ِﻥ( )‪ ) ،(٥٥١٩‬ﹾﳜ ُﺮ ُ‬ ‫ﺝ ﺍﻟَﺒ ْ‬ ‫ﻓﺠﻌﻞ ﻓﻴﻬﻤﺎ ﺃﻭ ﳍﻤﺎ ﳌﹼﺎ ﺃﹸﺷﺮﻙ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻗﺎﻝ‪َ ) :‬ﻣ َﺮ َ‬
‫ﻭﺍﹶﳌ ْﺮﺟَﺎﻥ( )‪ ،(٥٥٢٢‬ﻭﺇﳕﺎ ﳜﺮﺝ ﺍﻟﻠﺆﻟﺆ ﻣﻦ ﺍﻟﺒﺤﺮ ﺩﻭﻥ ﺍﻟﻔﺮﺍﺕ ﺍﻟﻌﺬﺏ‪.‬‬
‫ﻭﻣﻦ ﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻣﺬﺍﻫﺐ ﻭﺟﻮﻩ ﺍﻹﻋﺮﺍﺏ‪ ،‬ﻗﺎﻝ‪) :‬ﺳُﻮﺭَﺓﹲ ﺃﹶﻧ َﺰ ﹾﻟﻨَﺎﻫَﺎ( )‪ (٢٤١‬ﺭﻓﻊٌ ﻭﻧﺼﺐ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﻭﺍﻟﺴﱠﺎ ﹺﺭ ﻕُ‬
‫ﻭﺍﻟﺴﱠﺎ ﹺﺭﹶﻗﺔﹸ ﻓﹶﺎﻗﹾﻄﹶﻌُﻮﺍ ﺃﹶﻳْﺪِﻳَﻬُﻤَﺎ( )‪ (٥٤١‬ﺭﻓﻊٌ ﻭﻧﺼﺐٌ‪ ،‬ﻭﻗﺎﻝ‪) :‬ﻭﺍﻟﺰﱠﺍﻧﹺﻴَﺔﹸ ﻭﺍﻟﺰﱠﺍﻧﹺﻲ ﻓﹶﺎﺟْﻠِﺪُﻭﺍ ﹸﻛﻞﱠ ﻭَﺍ ِﺣ ٍﺪ ﻣِﻨْﻬُﻤَﺎ ﻣﺎﹶﺋ ﹶﺔ َﺟﻠﹾﺪﺓ(‬
‫)‪ (٢٤٢‬ﺭﻓﻊ ﻭﻧﺼﺐ‪.‬‬
‫ﻭﳎﺎﺯ ﺍﶈﺘﻤِﻞ ﻣﻦ ﻭﺟﻮﻩ ﺍﻹﻋﺮﺍﺏ ﻛﻤﺎ ﻗﺎﻝ‪ ) :‬ﺇﻥﱠ َﻫﺬﹶﺍ ِﻥ ﹶﻟﺴَﺎ ِﺣﺮَﺍ ِﻥ( )‪.(٢٠٦٣‬‬
‫ﻗﺎﻝ‪ :‬ﻭﻛﻞ ﻫﺬﺍ ﺟﺎﺋﺰ ﻣﻌﺮﻭﻑ ﻗﺪ ﻳﺘﻜﻠﻤﻮﻥ ﺑﻪ‪.‬‬
‫ﷲ ﺍﻟﺮﱠﺣَﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ‬‫ﺑﹺﺴ ﹺﻢ ﺍ ِ‬
‫)ﺑﺴﻢ ﺍﷲ( ﺇﳕﺎ ﻫﻮ ﺑﺎﷲ ﻷﻥ ﺍﺳﻢ ﺍﻟﺸﻲﺀ ﻫﻮ ﺍﻟﺸﻲﺀ ﺑﻌﻴﻨﻪ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﻼ ﻓﻘ ِﺪ ﺍﻋَﺘ ﹶﺬ ْﺭ‬ ‫ﻚ ﺣَﻮ ﹰﻻ ﻛﺎﻣ ﹰ‬ ‫ﺇﻟﹶﻰ ﺍﻟﹶﺤ ْﻮ ﹺﻝ ﹸﺛﻢﱠ ﺍﺳ ُﻢ ﺍﻟﺴﱠﻼ ﹺﻡ ﻋﻠﻴﻜﻤﺎ ‪ ...‬ﻭﻣﻦ َﻳْﺒ ِ‬
‫) ﺇﻥﱠ َﻋﹶﻠ ْﻴﻨَﺎ َﺟ ْﻤ َﻌﻪُ َﻭﻗﹸﺮْﺁَﻧﻪُ( )‪ :(٧٥١٧‬ﺃﻱ ﺗﺄﻟﻴﻔﻪ؛ )ﻓﺈﺫﹶﺍ ﹶﻗ َﺮﹾﺃﻧَﺎ ُﻩ( )‪ (٧٥١٨‬ﺃﻱ ﺇﺫﺍ ﲨﻌﻨﺎﻩ؛ ﻭﳎﺎﺯﻩ ﳎﺎﺯ ﻗﻮﻝ ﻋَﻤْﺮﻭ ﺑﻦ‬
‫ﹸﻛﻠﹾﺜﻮﻡ‪:‬‬
‫ﻫِﺠﺎ ِﻥ ﺍﻟﹶﻠﻮْﻥ ﱂ ﺗَﻘﹾﺮﺃ ﺟَﻨﻴﻨﺎ‬
‫ﺕ َﺳﻠﹰﻰ ﻗﻂﹼ‪.‬‬ ‫ﺃﻱ ﱂ ﺗﻀﻢﱠ ﰲ ﺭﲪﻬﺎ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﱵ ﱂ ﺗﻠﺪ‪ :‬ﻣﺎ ﻗﺮﹶﺃ ْ‬

‫ﻧﺰﻝ ﺍﻟﻘﺮﺁﻥ ﺑﻠﺴﺎﻥ ﻋﺮﰊ ﻣُﺒﲔ‪ ،‬ﻓﻤﻦ ﺯﻋﻢ ﺃﻥ ﻓﻴﻪ ﻏﲑ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻘﺪ ﺃﹶﻋﻈﻢ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ )ﻃﻪ( )‪ (٢٠‬ﺑﺎﻟﻨﱠﺒﻄِﻴّﺔ‬
‫ﻆ ﻭﻳﻘﺎﺭ ﺑﻪ‬‫ﻆ ﺍﻟﻠﻔ ﹶ‬
‫ﻓﻘﺪ ﺃﻛﱪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻌﻠﻢ ﻣﺎ ﻫﻮ‪ ،‬ﻓﻬﻮ ﺍﻓﺘﺘﺎﺡ ﻛﻼﻡ ﻭﻫﻮ ﺍﺳﻢ ﻟﻠﺴﻮﺭﺓ ﻭﺷﻌﺎﺭ ﳍﺎ‪ .‬ﻭﻗﺪ ﻳﻮﺍﻓﻖ ﺍﻟﻠﻔ ﹸ‬
‫ﻭﻣﻌﻨﺎ ﳘﺎ ﻭﺍﺣﺪ ﻭﺃﺣﺪﳘﺎ ﺑﺎﻟﻌﺮﺑﻴﺔ ﻭﺍﻵﺧﺮ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺃﻭ ﻏﲑﻫﺎ‪ .‬ﻓﻤﻦ ﺫﻟﻚ ﺍﻹﺳْﺘ ْﺒﺮَﻕ ﺑﺎﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻐﻠﻴﻆ ﻣﻦ ﺍﻟﺪﱢﻳﺒﺎﺝ‪،‬‬
 ‫ﻭﺍﻟﻔِﺮﹺﻧﺪ‪ ،‬ﻭﻫﻮ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺇ ْﺳَﺘ ْﺒ َﺮﻩْ؛ ﻭ ﹶﻛﻮْﺯ ﻭﻫﻮ ﺑﺎﻟﻌﺮﺑﻴﺔ ﺟﻮﺯ؛ ﻭﺃﺷﺒﺎﻩ ﻫﺬﺍ ﻛﺜﲑ‪ .‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ) ِﺣ ﺠَﺎﺭ ﹰﺓ ِﻣ ْﻦ ِﺳ ﺠﱢﻴ ﹴﻞ(‬
‫)‪ (١٠٥٤‬ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﻓﻘﺪ ﺃﻋﻈﻢ‪ ،‬ﻣﻦ ﻗﺎﻝ‪ :‬ﺇﻧﻪ َﺳﻨْﻚ ﻭ ِﻛ ﹾﻞ ﺇﳕﺎ ﺍﻟﺴﺠﻴﻞ ﺍﻟﺸﺪﻳﺪ‪.‬‬
‫ﻭﺍﻟﻘﺮﺁﻥ‪ :‬ﺍﺳﻢ ﻛﺘﺎﺏ ﺍﷲ‪ ،‬ﻻ ﻳﺴﻤﱠﻰ ﺑﻪ ﻏﲑ ُﻩ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ َﺟﻤَﻊ ﻭﺿﻢﱠ ﺍﻟﺴﻮﺭ؛ ﻭﳎﺎﺯﻩ ﻣﻦ ﻗﻮﻟﻪ‪ ) :‬ﺇﻥﱠ ﻋﻠﹶﻴﻨﺎ‬
‫َﺟ ْﻤﻌَﻪ ﻭﻗﹸﺮْﺁﻧَﻪ( )‪ ،(٧٥١٨‬ﺃﻱ ﺗﺄﻟﻴﻒ ﺑﻌﻀﻪ ﺇﱃ ﺑﻌﺾ‪) ،‬ﻓﺈﺫﺍ ﻗﹶﺮَﺃﹾﻧَﺎﻩُ ﻓﺎﺗﱠﹺﺒ ْﻊ ﻗﹸﺮْﺁﻧَﻪ(؛ ﻭ ُﺳﻤﱢﻰ ﺍﻟﻔﺮﻗﺎ ﹶﻥ ﻷﻧﻪ ﻳﻔﺮﻕ ﺑﲔ ﺍﳊﻖ‬
‫ﻭﺍﻟﺒﺎﻃﻞ ﻭﺍﳌﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺮﰊّ ﻣﻦ ﺍﻟﻐﺮﻳﺐ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻭﻣﻦ ﺍﶈﺘﻤِﻞ ﻣﻦ ﳎﺎﺯ ﻣﺎ ﺍﺧُﺘﺼِﺮ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ﺣُﺬﻑ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ‬
‫ﻛﻒﱠ ﻋﻦ ﺧﱪﻩ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﻭﻗﻊ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﳉﻤﻴﻊ ﻭﻭﻗﻊ ﻣﻌﻨﺎﻩ ﻋﻠﻰ‬
‫ﺍﻻﺛﻨﲔ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻟﻔﻈﻪ ﺧﱪ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﻟﻔﻆ ﺧﱪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﺍﳉﻤﻴﻊ ﰲ ﻣﻮﺿﻊ ﺍﻟﻮﺍﺣﺪ ﺇﺫﺍ ﺃﹸﺷﺮﻙ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺁﺧﺮ ﻣﻔﺮﺩ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ُﺧﺒّﺮ ﻋﻦ ﺍﺛﻨﲔ ﺃﻭ ﻋﻦ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺠﻌﻞ ﺍﳋﱪ ﻟﻠﻮﺍﺣﺪ ﺃﻭ ﻟﻠﺠﻤﻴﻊ ﻭ ﹸﻛﻒﱠ ﻋﻦ ﺧﱪ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ُﺧﺒّﺮ ﻋﻦ ﺍﺛﻨﲔ ﺃﻭ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺠﻌﻞ ﺍﳋﱪ ﻟﻸﻭﻝ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ُﺧﺒّﺮ ﻋﻦ ﺍﺛﻨﲔ ﺃﻭ ﻋﻦ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺫﻟﻚ‪ ،‬ﻓﺠﻌﻞ ﺍﳋﱪ ﻟﻸﺧﺮ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻟﻔﻆ ﺧﱪ ﺍﳊﻴﻮﺍﻥ ﻭﺍﹶﳌﻮَﺍﺕ ﻋﻠﻰ ﻟﻔﻆ ﺧﱪ ﺍﻟﻨﺎﺱ؛ ﻭﺍﳊﻴﻮﺍﻥﹸ ﻛﻞ ﻣﺎ‬
‫ﺃﻛﻞ ﻣﻦ ﻏﲑ ﺍﻟﻨﺎﺱ ﻭﻫﻲ ﺍﻟﺪﻭﺍﺏ ﻛﻠﱡﻬﺎ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ﺟﺎﺀﺕ ﳐﺎﻃﺒﺘﻪُ ﳐﺎﻃﺒﺔ ﺍﻟﻐﺎﺋﺐ ﻭﻣﻌﻨﺎﻩ ﳐﺎﻃﺒﺔ ﺍ ﻟﺸﺎﻫﺪ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ‬
‫ﺟﺎﺀﺕ ﳐﺎﻃﺒﺘﻪ ﳐﺎﻃﺒﺔ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﰒ ﺗُﺮﻛﺖ ﻭﺣﻮّﻟﺖ ﳐﺎﻃﺒﺘﻪ ﻫﺬﻩ ﺇﱃ ﳐﺎﻃﺒﺔ ﺍﻟﻐﺎﺋﺐ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ﻳﺰﺍﺩ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ‬
‫ﻭﻳﻘﻊ ﳎﺎ ُﺯ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺇﻟﻘﺎﺋﻬﻦ‪ ،‬ﻭﳎﺎﺯ ﺍﳌﻀﻤﺮ ﺍﺳﺘﻐﻨﺎ ًﺀ ﻋﻦ ﺇﻇﻬﺎﺭﻩ‪ ،‬ﻭﳎﺎﺯ ﺍﳌﻜﺮﺭ ﻟﻠﺘﻮﻛﻴﺪ‪ ،‬ﻭﳎﺎﺯ ﺍﺠﻤﻟﻤﻞ ﺍﺳﺘﻐﻨﺎ ًﺀ ﻋﻦ‬
‫ﻛﺜﺮﺓ ﺍﻟﺘﻜﺮﻳﺮ‪ ،‬ﻭﳎﺎﺯ ﺍﳌﻘﺪﱠﻡ ﻭﺍﳌﺆﺧﱠﺮ‪ ،‬ﻭﳎﺎﺯ ﻣﺎ ﳛﻮّﻝ ﻣﻦ ﺧﱪﻩ ﺇﱃ ﺧﱪ ﻏﲑﻩ ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺳﺒﺒﻪ‪ ،‬ﻓﻴﺠﻌﻞ ﺧﱪﻩ‬
‫ﻟﻠﺬﻱ ﻣﻦ ﺳﺒﺒﻪ ﻭﻳﺘﺮﻙ ﻫﻮ‪ .‬ﻭﻛﻞ ﻫﺬﺍ ﺟﺎﺋﺰ ﻗﺪ ﺗﻜﻠﻤﻮﺍ ﺑﻪ‪.‬‬
‫ﷲ ﺍﻟﺮﱠﺣَﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ‬
‫ﺑﹺﺴ ﹺﻢ ﺍ ِ‬
‫ﹸﺃﻡﱡ ﺍﻟﻜﺘﺎﺏ )‪(١‬‬
‫ﳎﺎﺯ ﺗﻔﺴﲑ ﻣﺎ ﰲ ﺳﻮﺭﺓ ) ﺍﳊﻤﺪ( ﻭﻫﻲ ) ﺃﻡ ﺍﻟﻜﺘﺎﺏ( ﻷﻧﻪ ﻳﺒُﺪﺃ ﺑﻜﺘﺎﺑﺘﻬﺎ ﰲ ﺍﳌﺼﺎﺣﻒ ﻗﺒﻞ ﺳﺎﺋﺮ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﺒﺪﺃ ﺑﻘﺮﺍﺀﻬﺗﺎ‬
‫ﻗﺒﻞ ﻛﻞﹼ ﺳﻮﺭﺓ ﰲ ﺍﻟﺼﻼﺓ؛ ﻭﺇﳕﺎ ُﺳﻤﱢﻴﺖ ﺳﻮﺭ ﹰﺓ ﻻ ﺗُﻬﻤﺰ‪ ،‬ﻷﻥ ﳎﺎﺯﻫﺎ ﻣﻦ ﺳُﻮﺭ ﺍﻟﺒﻨﺎﺀ ﺃﻱ ﻣﻨﺰﻟﺔ ﰒ ﻣﻨﺰﻟﺔ‪ ،‬ﻭﻣَﻦ ﳘﺰﻫﺎ‬
‫ﺟﻌﻠﻬﺎ ﻗﻄﻌ ﹰﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﲰﻴﺖ ﺍﻟﺴﻮﺭﺓ ﻷﻬﻧﺎ ﻣﻘﻄﻮﻋﺔ ﻣﻦ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻠﻤﺎ ﻗﺮﻥ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ ُﺳﻤﱢﻰ ﻗﺮﺁﻧﺎ‪ .‬ﻗﺎﻝ‬
‫ﺍﻟﻨﱠﺎﺑﻐﺔ‪:‬‬
‫ﺃﱂ ﺗﺮ ﺃﹶﻥ ﺍﷲ ﺃﻋﻄﺎﻙ ﺳﻮﺭ ﹰﺓ ‪ ...‬ﺗﺮﻯ ﻛﻞﱠ َﻣﻠﹾﻚ ﺩﻭﻧَﻬﺎ ﻳﺘَﺬﺑﺬﺏُ‬
‫ﺕ(‪ .‬ﻧﻘﻮﻝ‪ :‬ﻫﺬﻩ ﻟﻴﺴﺖ ﻣﻦ ﺗﻠﻚ‪.‬‬ ‫ﺾ ﺍﻟﻌﺮﺏ ﻳﻬﻤﺰ ﺳﻮﺭﺓ‪ ،‬ﻭﻳﺬﻫﺐ ﺇﱃ )ﺃﺳﺄﺭ ُ‬ ‫ﺃﻱ ﻣﻨﺰﻟﺔ‪ ،‬ﻭﺑﻌ ُ‬
‫ﻓﻤﺠﺎﺯ ﺗﻔﺴﲑ ﻗﻮﻟﻪ )ﺑﺴﻢ ﺍﷲ( ﻣﻀﻤﺮ‪ ،‬ﳎﺎﺯﻩ ﻛﺄﻧﻚ ﻗﻠﺖ‪ :‬ﺑﺴﻢ ﺍﷲ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻭﺃﻭﻝ ﻛﻞ ﺷﻲﺀ ﻭﳓﻮ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ َﺭﻭَﺍﺣﺔ‪:‬‬
‫ﺑﺴﻢ ﺍﻹﻟﻪ ﻭﺑﻪ َﺑﺪِﻳﻨﺎ ‪ ...‬ﻭﻟﻮ ﻋَﺒﺪْﻧﺎ ﻏﲑَﻩ َﺷﻘِﻴﻨﺎ‬
‫ﺕ ﻭﺑﺪَﻳﺖ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺑﺪِﻳﻨﺎ ﻟﻐﺔ‪.‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﺑﺪﺃ ُ‬
‫) ﺍﻟﺮﱠﺣْﻤَﻦ( ﳎﺎﺯﻩ ﺫﻭ ﺍﻟﺮﲪﺔ‪ ،‬ﻭ) ﺍﻟﺮﱠﺣِﻴﻢ( ﳎﺎﺯﻩ ﺍﻟﺮﺍﺣﻢ‪ ،‬ﻭﻗﺪ ﻳﻘﺪّﺭﻭﻥ ﺍﻟﻠﻔﻈﲔ ﻣﻦ ﻟﻔﻆ ﻭﺍﺣﺪ ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺴﻬﹺﺮ ﺍﻟﻄﺎﺋﻲّ‪ ،‬ﺟﺎﻫﻠﻲ‪:‬‬ ‫ﻻﺗّﺴﺎﻉ ﺍﻟﻜﻼﻡ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻗﺪ ﻓﻌﻠﻮﺍ ﻣﺜﻞ ﺫﻟﻚ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻧﺪﻣﺎﻥ ﻭﻧﺪﱘ‪ ،‬ﻗﺎﻝ ُﺑﺮْﺝ ﺑﻦ ُﻣ ْ‬
‫ﺱ ﻃِﻴﺒﹰﺎ ‪ ...‬ﺳَﻘﻴﺖُ ﻭﻗﺪ ﺗﻐﻮﱠﺭﺕ ﺍﻟﻨﺠﻮ ُﻡ‬ ‫ﻭَﻧﺪْﻣﺎ ٍﻥ ﻳﺰﻳﺪ ﺍﻟﻜﺄ َ‬
‫ﻀﻠﹶﺔ‪ ،‬ﻋَﺪﻭﻱﱡ ﻣﻦ ﻋَﺪﻱ ﻗﹸﺮﻳﺶ‪:‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻨُﻌْﻤﺎﻥ ﺑﻦ َﻧ ْ‬
‫ﺖ َﻧﺪْﻣﺎﱐ ﻓﺒﺎﻷﻛﱪ ﺃ ْﺳﻘِﲏ ‪ ...‬ﻭﻻ ﺗَﺴﻘِﲏ ﺑﺎﻷﺻﻐﺮ ﺍﳌﹸﺘَﺜﻠﹾﻢﹺ‬ ‫ﻓﺈﻥ ﻛﻨ َ‬
 ‫ﻭﻗﺎﻝ ﺑُﺮَﻳﻖ ﺍﳍﺬﱄﹼ ﻋ َﺪ َﻭﻱّ ﻣﻦ ﻋَﺪﻱ ﻗﺮﻳﺶ‪:‬‬
‫ﺭُﺯﻳﻨﺎ ﺃﺑﺎ ﺯﻳ ٍﺪ ﻭﻻ ﺣﻲﱠ ِﻣ ﹾﺜﻠﹶﻪ ‪ ...‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺯﻳﺪ ﺃﺧﻲ ﻭﻧﺪﳝ ﹺﻲ‬
‫ﻭﻗﺎﻝ ﺣَﺴّﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‪:‬‬
‫ﺖ ﻳَﺪِﻱ‬
‫ﺨﺸَﻰ َﻧﺪِﳝﻲ ﺇﺫﺍ ﺍﻧﺘﺸﻴ ُ‬‫ﳋﺪْﺵ ﻭﻻ ‪َ ...‬ﻳ ْ‬‫ﻻ ﺃﺧ ِﺪﺵُ ﺍ ﹶ‬
‫) َﺭﺏﱢ ﺍﻟﻌَﺎﳌِﲔ( )‪ (١‬ﺃﻱ ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ‪:‬‬
‫ﺕ ﲟﺜﻠﻬﻢ ﰲ ﺍﻟﻌﺎﳌﹶﻴﻨﺎ‬
‫ﺖ ﻭﻻ ﲰﻊ ‪ُ ...‬‬ ‫ﻣﺎ ﺇﻥ ﺭﺃﻳ ُ‬

‫ﻭﻭﺍﺣﺪﻫﻢ ﻋﺎﻟﹶﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬

‫ﻑ ﻫﺎﻣﺔﹸ ﻫﺬﺍ ﺍﻟﻌﺎِﻟ َﻢ‬ ‫ﺨ ْﻨ ِﺪ ٌ‬‫ﹶﻓ ِ‬
‫)ﻣَﺎﻟِﻚ َﻳ ْﻮ ﹺﻡ ﺍﻟﺪﱢﻳﻦ( )‪ (٢‬ﻧﺼﺐ ﻋﻠﻰ ﺍﻟﻨﱢﺪﺍﺀ‪ ،‬ﻭﻗﺪ ﺗُﺤﺬﻑ ﻳﺎﺀ ﺍﻟﻨﺪﺍﺀ‪ ،‬ﳎﺎﺯﻩ‪ :‬ﻳﺎ ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻷﻧﻪ ﳜﺎﻃﺐ ﺷﺎﻫﺪﺍﹰ‪،‬‬
‫ﺃﻻ ﺗﺮﺍﻩ ﻳﻘﻮﻝ‪) :‬ﺇﻳّﺎ َﻙ َﻧ ْﻌﺒُﺪُ( )‪ (٤‬ﻓﻬﺬﻩ ﺣﺠﺔ ﳌﻦ ﻧﺼﺐ‪ ،‬ﻭﻣﻦ ﺟﺮﻩ ﻗﺎﻝ‪ :‬ﳘﺎ ﻛﻼﻣﺎﻥ‪.‬‬
‫) ﺍﻟﺪﱢﻳﻦ( )‪ (٢‬ﺍﳊﺴﺎﺏ ﻭﺍﳉﺰﺍﺀ‪ ،‬ﻳﻘﺎﻝ ﰲ ﺍﳌﺜﻞ‪) :‬ﻛﻤﺎ ﺗَﺪﻳﻦ ﺗُﺪﺍﻥ(‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻧُﻔﻴﻞ‬
‫ﻚ ﺯﺍﺋﻞ ‪ ...‬ﻭﺍﻋﻠﻢ ﺑﺄﻥﱠ ﻛﻤﺎ َﺗﺪِﻳﻦ ﺗُﺪﺍ ﹸﻥ‬ ‫ﻭﺍﻋﻠ ْﻢ ﻭﺃﹶﻳﻘِﻦ ﺃﻥﹼ ﻣُﻠﻜ َ‬
‫ﻭﳎﺎ ُﺯ ﻣَﻦ ﺟﺮّ )ﻣَﺎﻟِﻚ َﻳ ْﻮ ﹺﻡ ﺍﻟﺪﱢﻳﻦ( ﺃﻧﻪ ﺣﺪّﺙ ﻋﻦ ﳐﺎﻃﺒﺔ ﻏﺎﺋﺐ‪ ،‬ﰒ ﺭﺟﻊ ﻓﺨﺎﻃﺐ ﺷﺎﻫﺪﹰﺍ ﻓﻘﺎﻝ‪) :‬ﺇﻳﱠﺎ َﻙ َﻧ ْﻌﺒُﺪ ﻭَﺇﻳﱠﺎ َﻙ‬
‫ﺴﻲّ‪:‬‬‫َﻧﺴَْﺘ ِﻌﲔُ ﺍ ْﻫ ِﺪﻧَﺎ( )‪ ،(٥‬ﻗﺎﻝ َﻋﻨْﺘﺮﺓ ﺑﻦ َﺷﺪّﺍﺩ ﺍﻟ َﻌْﺒ ِ‬
‫ﺨ َﺮﹺﻡ‬‫ﻚ ﺍﺑﻨ ﹶﺔ َﻣ ْ‬
‫ﺖ ‪َ ...‬ﻋﺴِﺮﹰﺍ ﻋﻠﻰﱠ ﻃِﻼﺑُ ِ‬ ‫ﺖ َﻣﺰَﺍ َﺭ ﺍﻟﻌﺎﺷﻘﲔ ﻓﺄﺻﺒﺤ ْ‬ ‫َﺷﻄﹼ ْ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻛﺒﲑ ﺍﳍﺬﱄﹼ‪:‬‬
‫ﻒ ﻧﻔﺴﻲ ﻛﺎﻥ ﹺﺟﺪّﺓﹸ ﺧﺎﻟ ٍﺪ ‪ ...‬ﻭﺑَﻴﺎﺽُ َﻭﺟْﻬﻚ ﻟﻠﺘﱡﺮﺍﺏ ﺍ َﻷﻋْﻔ ﹺﺮ‬ ‫ﻳﺎ ﹶﻟ ْﻬ َ‬
‫ﺕ ﺑﺎﻟﻔﻌﻞ ﱂ ﳚﺰ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻧﻌﺒﺪ ﺇﻳﺎﻙ‪ ،‬ﻗﺎﻝ‬ ‫ﻭﳎﺎﺯ )ﺇﻳّﺎﻙ َﻧ ْﻌﺒُﺪ(‪ :‬ﺇﺫﺍ ﺑُﺪﺉ ﺑﻜﻨﺎﻳﺔ ﺍﳌﻔﻌﻮﻝ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﺟﺎﺯ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﺈﻥ ﺑﺪﺃ َ‬
‫ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬
‫ﺇﻳّﺎﻙ ﺃﺩﻋﻮ ﻓﺘﻘﱠﺒ ﹾﻞ ﻣَﻠﹶﻘِﻰ‬
‫ﺕ ﺍﻟﻜﻨﺎﻳﺔ ﰲ ﺁﺧﺮ ﺍﻟﻔﻌﻞ ﺟﺎﺯ ﺍﻟﻜﻼﻡ‪ :‬ﺃﺩﻋﻮﻙ ﺇﻳﺎﻙ‪.‬‬ ‫ﺕ ﺑﺎﻟﻔﻌﻞ ﱂ ﻳَﺠﺰ ﻛﻘﻮﻟﻚ‪ :‬ﺃﺩﻋﻮ ﺇﻳّﺎﻙ‪ ،‬ﳏﺎﻝﹲ‪ ،‬ﻓﺈﻥ ﺯﺩ َ‬ ‫ﻭﻟﻮ ﺑﺪﺃ َ‬
‫)ﺍﻟﺼﱢﺮَﺍﻁ( )‪ :(٥‬ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺍﳌﻨﻬﺎﺝ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺻ ِﺪ‬‫ﻓﺼﺪّ ﻋﻦ َﻧﻬْﺞ ﺍﻟﺼﱢﺮﺍﻁ ﺍﻟﻘﹶﺎ ِ‬
‫ﻭﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬
‫ﻁ ‪ ...‬ﺇﺫﺍ ﺃﻋﻮﺝﱠ ﺍﳌﻮﺍﺭ ُﺩ ﻣﺴﺘﻘﻴﻢﹺ‬ ‫ﲑ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺻﺮﺍ ٍ‬ ‫ﺃﻣ ُ‬
‫ﺕ ﻋﻠﻴﻪ ﻣﻦ ﻣﺎﺀ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﹶﻘ ﹺﺮﻯﱡ ﻭﻗﺎﻝ‪:‬‬ ‫ﻭﺍﳌﻮﺍﺭﺩ‪ :‬ﺍﻟﻄﺮﻕ‪ ،‬ﻣﺎ ﻭﺭﺩ َ‬
‫ﻁ‬
‫ﳋﻴْﻞ ﺣﱴ ‪ ...‬ﺗﺮﻛﻨﺎﻫﻢ ﺃﺫﻝﱠ ﻣﻦ ﺍﻟﺼﺮﺍ ِ‬ ‫َﻭﻃِﺌﻨﺎ ﺃﺭﺿﻬﻢ ﺑﺎ ﹶ‬
‫ﺏ َﻋﹶﻠﻴْﻬﻢ َﻭ ﹶﻻ ﺍﻟﻀﱠﺎﻟﱢﲔ( )‪ (٧‬ﳎﺎﺯﻫﺎ‪ :‬ﻏﲑ ﺍﳌﻐﻀﻮﺏ ﻋﻠﻴﻬﻢ ﻭﺍﻟﻀﺎﻟﲔ‪ ،‬ﻭ)ﻻ( ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ﻟﺘﺘﻤﻴﻢ‬ ‫) ﹶﻏ ْﻴ ﹺﺮ ﺍﹶﳌ ْﻐﻀُﻮ ﹺ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺍﳌﻌﲎ ﺇﻟﻘﺎﺅﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬
‫ﰲ ﺑﺌ ﹺﺮ ﻻ ﺣُﻮ ﹴﺭ َﺳﺮَﻯ ﻭﻣﺎ َﺷَﻌ ْﺮ‬
‫ﺃﻱ ﰲ ﺑﺌﺮ ﺧﻮﺭ ﺃﻱ ﻫﻠﻜﺔ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ‪:‬‬
‫ﻂ ﺍﻟ ﹶﻘ ﹶﻔ ْﻨﺪَﺭﺍ‬
‫ﺾ ﺃﻻ ﺗَﺴ ﺨَﺮﺍ ‪ ...‬ﳌﹼﺎ ﺭﺃﻳﻦ ﺍﻟﺸﱠ َﻤ ﹶ‬ ‫ﻓﻤﺎ ﺃﻟﻮﻡ ﺍﻟﺒﻴ َ‬
‫ﺍﻟ ﹶﻘﻔﹶﻨﺪﺭ‪ :‬ﺍﻟﻘﺒﻴﺢ ﺍﻟﻔﺎﺣﺶ‪ ،‬ﺃﻱ ﻓﻤﺎ ﺃﻟﻮﻡ ﺍﻟﺒﻴﺾ ﺃﻥ ﻳﺴﺨﺮﻥ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
 ‫ﻉ ﺩﺍﺋﺐٌ ﻏﲑ ﻏﺎﻓ ﹺﻞ‬ ‫ﺤﻴْﻨﻨَﻰ ﰲ ﺍﻟﻠﹶﻬْﻮ ﹶﺃﻻﹼ ﺃﹸﺣﺒّﻪ ‪ ...‬ﻭﻟِﻠﱠﻬﻮ ﺩﺍ ﹴ‬ ‫ﻭَﻳ ﹾﻠ َ‬
‫ﺴ ﺠُ َﺪ( )‪ (٧١١‬ﳎﺎﺯﻫﺎ‪ :‬ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ‬ ‫ﺤْﻴﻨَﲎ ﰲ ﺍﻟﻠﻬﻮ ﺃﻥ ﺃﺣﺒﻪ‪ .‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﻣﺎ َﻣَﻨﻌَﻚ ﹶﺃﻻﹼ َﺗ ْ‬ ‫ﻭﺍﳌﻌﲎ‪ :‬ﻭﻳَﻠ َ‬
‫ﺗﺴﺠﺪ‪) .‬ﻭﻻ ﺍﻟﻀﱠﺎﻟﱢﲔ(‪) :‬ﻻ( ﺗﺄﻛﻴﺪٌ ﻷﻧﻪ ﻧﻔﻲٌ‪ ،‬ﻓﺄﹸﺩﺧﻠﺖ )ﻻ( ﻟﺘﻮﻛﻴﺪ ﺍﻟﻨﻔﻲ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺟﺌﺖ ﺑﻼ ﺧﲑ ﻭﻻ ﺑﺮﻛﺔ‪ ،‬ﻭﻟﻴﺲ‬
‫ﻋﻨﺪﻙ ﻧﻔﻊ ﻭﻻ ﺩَﻓﻊ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺧِﺮﺍﺵ‪:‬‬
‫ﳊ ْﺰ ﹺﻡ‬
‫ﻉ ﺧﺎﻟ ٍﺪ ‪ ...‬ﲜﻨﺐ ﺍﻟﺴﱢﺘﺎﺭ ﺑﲔ ﺃ ﹾﻇﹶﻠ َﻢ ﻓﺎ ﹶ‬ ‫ﺼ َﺮ َ‬ ‫ﺕ َﻣ ْ‬
‫ﻚ ﻟﻮ ﺃﺑﺼﺮ ِ‬ ‫ﻓﺈﻧ ِ‬
‫ﺖ ﻳﺪﺍ ِﻙ ﻋﻠﻰ ﹸﻏﻨْﻢ‬ ‫ﲑ َﺭ ﹺﺯﻳّ ٍﺔ ‪ ...‬ﻭﻻ ﺍﻟَﺒ ﹾﻜ َﺮ ﻷﺿﻄﻤﱠ ْ‬ ‫ﺏﻏ َ‬ ‫ﺖ ﺍﻟﻨﱠﺎ َ‬‫ﺇﺫﹰﺍ ﻟﺮﺃﻳ ِ‬
‫ﷲ ﺍﻟﺮﱠﺣَﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ‬
‫ﺑﹺﺴ ﹺﻢ ﺍ ِ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ )‪(٢‬‬
‫)ﺁﱂ( )‪ُ (١‬ﺳﻜﹼﻨﺖ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻭﺍﳌﻴﻢ‪ ،‬ﻷﻧﻪ ﻫﺠﺎﺀ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﰲ ﺣﺮﻭﻑ ﺍﳍﺠﺎﺀ ﺇﻋﺮﺍﺏ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﱠ ﺠْﻢ ﺍﻟﻌِﺠﻠﻲّ‪:‬‬
‫ﻒ‬
‫ﻑ ‪ ...‬ﹶﺃ ُﺟﺮﱡ ﺭﹺﺟﻠﻲﱠ ٍﲞﻂﹼ ﹲﳐﺘِﻠ ْ‬ ‫ﺖ ﻣﻦ ﻋﻨﺪ ﺯﹺﻳﺎﺩ ﻛﺎِﻟﺨِﺮ ْ‬ ‫ﺃﻗﺒﻠ ُ‬
‫ﻒ‬
‫ﻛﺄﳕﹼﺎ ﺗُﻜﹶﺘﱢﺒﺎﻥ ﻻﻡ ﺃﻟ ْ‬
‫ﻓﺠﺰﻣﻪ ﻷﻧﻪ ﻫﺠﺎﺀ‪ ،‬ﻭﻣﻌﲎ )ﺁﱂ(‪ :‬ﺍﻓﺘﺘﺎﺡ‪ ،‬ﻣُﺒﺘﺪﺃ ﻛﻼﻡﹴ‪ ،‬ﺷِﻌﺎﺭ ﻟﻠﺴﻮﺭﺓ‪.‬‬
‫) ﹶﺫﻟِﻚ ﺍﻟﻜِﺘﺎﺏُ( )‪ (٢‬ﻣﻌﻨﺎﻩ‪ :‬ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ؛ ﻭﻗﺪ ﲣﺎﻃِﺐ ﺍﻟﻌﺮﺏ ﺍﻟﺸﺎﻫ َﺪ ﻓﺘُﻈﻬﺮ ﻟﻪ ﳐﺎﻃﺒ ﹶﺔ ﺍﻟﻐﺎﺋﺐ‪.‬‬
‫ﺴﻠﹶﻤﻰّ‪ ،‬ﻭﻫﻲ ﺃﹸﻣﻪ‪ ،‬ﻛﺎﻧﺖ ﺳﻮﺩﺍﺀ‪ ،‬ﺣﺒﺸﻴﺔ‪ .‬ﻭﻛﺎﻥ ﻣﻦ ﻏِﺮﺑﺎﻥ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪:‬‬ ‫ﻗﺎﻝ ﺧُﻔﺎﻑ ﺑﻦ َﻧﺪْﺑﺔ ﺍﻟ ُ‬
‫ﺖ ﻣﺎﻟِﻜﺎ‬ ‫ﻓﺈﻥ ﺗﻚ ﺧَﻴﻠﻲ ﻗﺪ ﺃﹸﺻﻴﺐ ﺻَﻤﻴﻤﻬﺎ ‪ ...‬ﻓﹶﻌﻤﺪﹰﺍ ﻋﻠﻰ ﻋﲔ ﺗﻴﻤﻤّ ُ‬
‫ﺃﻗﻮﻝ ﻟﻪ ﻭﺍﻟﺮﱡﻣﺢ ﻳﺄﻃ ُﺮ ﻣَﺘْﻨَﻪ ‪ ...‬ﺗﺄﻣﱠ ﹾﻞ ﺧُﻔﺎﻓﹰﺎ ﺇﻧّﲏ ﺃﻧﺎ ﺫﻟﻜﺎ‬
‫ﺨﻲّ‪ ،‬ﻭَﺻﻤﻴ ُﻢ ﺧﻴﻠ ِﻪ‪ :‬ﻣﻌﺎﻭﻳ ﹸﺔ ﺃﺧﻮ ﺧَﻨْﺴﺎﺀ‪ ،‬ﻗﺘﻠﻪ ﺩُﺭﻳَﺪ ﻭﻫﺎﺷﻢ ﺍﺑﻨﺎ ﺣَﺮﻣْﻠﻪ ﺍﳌﹸﺮﹺﻳﱠﺎﻥ‪.‬‬ ‫ﺸ ْﻤ ِ‬
‫ﻳﻌﲏ ﻣﺎﻟﻚ ﺑﻦ ﺣَﻤﱠﺎﺩ ﺍﻟ َ‬
‫ﺐ ﻓﻴ ِﻪ( )‪ (٢‬ﻻ ﺷﻚّ ﻓﻴﻪ‪ ،‬ﻭﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳍﺬﱄﹼ ﻟﺴﺎﻋِﺪﺓ ﺑﻦ ﺟُﺆﻳﱠﺔ ﺍﳍﺬﱄﹼ‪:‬‬ ‫)ﻻ َﺭْﻳ َ‬
‫ﳊﻲﱠ ﻗﺪ ﺣَﺼﺮﻭﺍ ﺑﻪ ‪ ...‬ﻓﻼ َﺭﻳْﺐ ﺃﻥ ﻗﺪ ﻛﺎﻥ ﹶﺛﻢﱠ ﻟﹶﺤﻴﹺﻢ‬ ‫ﻓﻘﺎﻟﻮﺍ ﺗﺮﻛﹾﻨﺎ ﺍ ﹶ‬
‫ﺐ‪ :‬ﻻ ﺷﻚﱠ‪.‬‬ ‫ﺃﻱ ﻗﺘﻴﻞ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﻗﺪ ﻟﹸﺤﻢﹺ‪ ،‬ﺃﻱ ﻗﹸﺘﻞ‪ ،‬ﻭﺣﺼﺮﻭﺍ ﺑﻪ‪ :‬ﺃﻱ ﺃﻃﺎﻓﻮﺍ ﺑﻪ‪ ،‬ﻻ َﺭْﻳ َ‬
‫ﻯ ِﻟﹸﻠﻤﱠﺘﻘِﲔ( )‪ (٢‬ﺃﻱ ﺑﻴﺎﻧﹰﺎ ﻟﻠﻤﺘﻘﲔ‪.‬‬ ‫)ﻫُﺪ ً‬

‫) ﺍﳌ ﹾﻔِﻠ ﺤُﻮﻥ( )‪ :(٥‬ﻛﻞ ﻣﻦ ﺃﺻﺎﺏ ﺷﻴﺌﺎ ﻣﻦ ﺍﳋﲑ ﻓﻬﻮ ُﻣ ﹾﻔﻠِﺢ‪ ،‬ﻭﻣﺼﺪﺭﻩ ﺍﻟﹶﻔ ﻼﹶﺡ ﻭﻫﻮ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﻛﻞ ﺧﲑ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ ﺑﻦ‬
‫ﺭﺑﻴﻌﺔ‪:‬‬
‫ﲑ‬
‫ﹸﳓ ﱡﻞ ﺑﻼﺩﹰﺍ ﻛﹸﻠﻬﺎ ُﺣﻞﱠ ﻗﺒﻠﹶﻨﺎ ‪ ...‬ﻭﻧﺮﺟﻮ ﺍﻟﻔﹶﻼﺡ ﺑﻌﺪ ﻋﺎ ٍﺩ ﻭ ِﺣ ْﻤ ﹺ‬
‫ﺍﻟﻔﻼﺡ ﺃﻱ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﻋَﺒﻴﺪ ﺑﻦ ﺍﻷ ْﺑﺮَﺹ‪:‬‬
‫ﺐ‬
‫ﻒ ﻭﻗﺪ ﻳُﺨ َﺪ ﻉُ ﺍﻷﺭﻳ ُ‬‫ﺖ ﻓﻘﺪ ﻳُﺪﺭَﻙ ﺑﺎﻟﺾﱠ ‪ْ ...‬ﻋ ِ‬ ‫ﺢ ﲟﺎ ﺷﺌ َ‬
‫ﹶﺃ ﹾﻓِﻠ ْ‬
‫ﻭﺍﻟﻔﻼﺡ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺍﻟﺴﱠﺤﻮﺭ ﺃﻳﻀﺎ‪ .‬ﻭﰲ ﺍﻷﺫﺍﻥ‪َ :‬ﺣﻲﱠ ﻋﻠﻰ ﺍﻟﻔﹶﻼﺡ ﻭﺣﻲﱠ ﻋﻠﻰ ﺍﻟ ﹶﻔﻠﹶﺢ ﲨﻴﻌﺎ ﻭﺍﻟﻔﹶﻼﹼﺡ ﺍﻷﻛﺎﺭ‪ ،‬ﻭﺇﳕﺎ‬
‫ﺽ ﺃﻱ ﻳﺸﻘﱡﻬﺎ ﻭﻳُﺜﲑﻫﺎ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﳍﻢ‪:‬‬ ‫ﺍﺷﺘﱠﻖ ﻣِﻦ‪ :‬ﻳﻔﻠﹸﺢ ﺍﻷﺭ َ‬
‫ﺇﻥﱠ ﺍﳊﺪﻳﺪ ﺑﺎﳊﺪﻳﺪ ﻳُ ﹾﻔﹶﻠﺢُ‬
‫ﺃﻱ ﻳُﻔﻠﹶﻖ ﻭﺍﻟﻔﻼﺡ ﻫﻮ ﺍﳌﻜﺎﺭﹺﻱ ﰲ ﻗﻮﻝ ﺍﺑﻦ ﺃﲪﺮ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﳍﺎ ﹺﺭﻃﹾﻞ ﺗَﻜﻴﹺﻞ ﺍﻟﺰﻳﺖَ ﻓﻴﻪ ‪ ...‬ﻭﻓﹶﻼﱠﺡٌ ﻳَﺴﻮﻕ ﳍﺎ ﲪﺎﺭﺍ‬
‫ﻓ ﻼﹼﺡ ﻣُﻜﺎﺭﹴ‪ ،‬ﻭﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
 ‫ﺢ ﻣﻦ ﻛﺎﻥ َﻋ ﹶﻘ ﹾﻞ‬ ‫ﺖ ﳌﹼﺎ َﺗ ْﻌﻘِﻠﻲ ‪ ...‬ﻭﻟﻘﺪ ﺃﻓﻠ َ‬ ‫ﺃﻋﻘِﻠﻲ ﺇﻥ ﻛﻨ ِ‬
‫ﺃﻱ ﻇﻔﺮ‪ ،‬ﻭﺃﺻﺎﺏ ﺧﲑﹰﺍ‪.‬‬
‫) ﺇﻥﱠ ﺍﻟﹼﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﺳَﻮﺍﺀٌ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺃﺁ ْﻧﺬﹶﺭﺗَﻬﻢ ﺃ ْﻡ ﹶﻟ ْﻢ ُﺗْﻨ ِﺬﺭْﻫﻢ( )‪ :(٦‬ﻫﺬﺍ ﻛﻼﻡ ﻫﻮ ﺇﺧﺒﺎﺭٌ‪ ،‬ﺧﺮﺝ ﳐﺮﺝ ﺍﻻﺳﺘﻔﻬﺎﻡ؛ ﻭﻟﻴﺲ‬
‫ﺖ ﺃﻡ ﺃﺩﺑﺮﺕ‪ ،‬ﻭﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﺃﺩﺭﻱ ﺃﻭﻟﱠﻴﺖ ﺃﻡ ﺟﺎﺀ ﻓﻼﻥ‪.‬‬ ‫ﻫﺬﺍ ﺇﻻ ﰲ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ‪ ،‬ﻫﺬﺍ ﺃﺣﺪﻫﺎ‪ ،‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻣﺎ ﺃﺑﺎﱄ ﺃﻗﺒﻠ َ‬
‫ﷲ َﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑﻬﻢ َﻭ َﻋﻠﹶﻰ َﺳ ْﻤﻌِﻬﻢ َﻭ َﻋﻠﹶﻰ ﺃْﺑﺼَﺎﺭﹺﻫﻢ( )‪ :(٧‬ﰒ ﺍﻧﻘﻄﻊ ﺍﻟﻨﺼﺐ‪ ،‬ﻓﺼﺎﺭ ﺧﱪﺍﹰ‪ ،‬ﻓﺎﺭﺗﻔﻌﺖ ﻓﺼﺎﺭ‬ ‫) َﺧﺘَﻢ ﺍ ُ‬
‫)ﻏﺸﺎﻭﺓ( ﻛﺄﻬﻧﺎ ﰲ ﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﻗﺎﻝ‪َ ) :‬ﻭ َﻋﻠﹶﻰ ﺃ ْﺑﺼَﺎﺭﹺﻫﻢ ﻏﺸﺎﻭﺓﹲ( ﺃﻱ ﻏِﻄﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﺭﺙ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻌﺎﺹ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ‬
‫ﺍﳌﹸﻐﲑﺓ‪:‬‬
‫ﺖ ﻧﻔﺴﻲ ﺃﻟﻮُﻣﻬﺎ‬ ‫ﺗﺒﻌﺘُﻚ ﺇﺫ ﻋﻴﲎ ﻋﻠﻴﻬﺎ ﻏِﺸﺎﻭﺓﹲ ‪ ...‬ﻓﻠﻤﺎ ﺃﳒﻠﺖ ﻗﻄﱠﻌ ُ‬
‫)ُﻳﺨَﺎ ِﺩﻋُﻮﻥ( )‪ (٩‬ﰲ ﻣﻌﲎ ﻳَﺨﺪﻋﻮﻥ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﻳُﻈﻬﺮﻭﻥ ﻏﲑﻣﺎ ﰲ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻻ ﻳﻜﺎﺩ ﳚﺊ )ﻳﻔﺎﻋﻞ( ﺇﻻﱠ ﻣﻦ ﺍﺛﻨﲔ‪ ،‬ﺇﻻ ﰲ‬
‫ﷲ( )‪ (٩٣١‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﻗﺘﻠﻬﻢ ﺍﷲ‪.‬‬ ‫ﺣﺮﻭﻑ ﻫﺬﺍ ﺃﺣﺪﳘﺎ؛ ﻗﻮﻟﻪ‪) :‬ﻗﹶﺎَﺗﻠﹸﻬﻢ ﺍ ُ‬
‫ﺽ( )‪ (١٠‬ﺃﻱ ﺷﻚّ ﻭﻧﹺﻔﺎﻕ‪.‬‬ ‫)ﻓِﻲ ﻗﹸﻠﹸﻮﺑﹺﻬﻢ َﻣ َﺮ ٌ‬
‫)ﻋَﺬﹶﺍﺏٌ ﺃﻟِﻴﻢٌ( )‪ (١٠‬ﺃﻱ ﻣُﻮﺟﻊ ﻣﻦ ﺍﻷﱂ‪ ،‬ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﻣُﻔﻌِﻞ‪ ،‬ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ‪:‬‬
‫ﺞ ﺃﻟِﻴ ُﻢ‬ ‫ﺼﻚّ ﻭُﺟﻮﻫَﻬﺎ َﻭ َﻫ ٌ‬ ‫ﺕ ‪َ ...‬ﻳ ُ‬‫ﻭﻧَﺮﻓﻊُ ﰲ ﺻﺪﻭﺭ َﺷ َﻤ ْﺮﺩَﻻ ٍ‬
‫ﺍﻟﺸﱠﻤَﺮ ﺩَﻟﺔ‪ :‬ﺍﻟﻄﻮﻳﻠﺔ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﺕ ﻣﺘﻤﺮﺩ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﻟﺪﻭﺍﺏ ﻓﻬﻮ ﺷﻴﻄﺎﻥ‪.‬‬ ‫)ﺍﻟﺸﱠﻴَﺎﻃِﲔ( )‪ (١٤‬ﻛﻞ ﻋﺎ ِ‬
‫)ﻓِﻲ ﻃﹸﻐْﻴﺎﻬﻧﻢ َﻳ ْﻌ َﻤﻬُﻮﻥ( )‪ :(١٥‬ﺃﻱ ﺑﻐﻴﻬﻢ ﻭﻛﻔﺮﻫﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﺟﻞ َﻋ ِﻤ ٌﻪ ﻭﻋﺎﻣِﻪ‪ ،‬ﺃﻱ ﺟﺎﺋﺮ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﻭ َﻣﻬْﻤ ٍﻪ ﺃﻃﺮﺍﻓﹸﻪ ﰲ َﻣﻬْﻤ ِﻪ ‪ ...‬ﺃﻋﻤَﻰ ﺍ ﹸﳍﺪَﻯ ﺑﺎﳉﺎﻫﻠﲔ ﺍﻟﻌُﻤﱠِﻪ‬
‫ﺻﻢﱡ ُﺑﻜﹾﻢٌ( )‪ ،(١٨‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ‪:‬‬
‫ﺼﺮُﻭﻥ( )‪ (١٧‬ﰒ ﺍﻧﻘﻄﻊ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﺟﺎﺀ ﺍﻻﺳﺘﺌﻨﺎﻑ‪ُ ) :‬‬ ‫ﺕ ﻻ ﻳُ ْﺒ ِ‬ ‫)ﻭﺗَﺮ ﹶﻛﻬُﻢ ﻓِﻲ ﻇﹸﻠﹸﻤﺎ ٍ‬
‫ﺕ ﳍﺎ ﻓﻌﺮَﻓﺘُﻬﺎ ‪ ...‬ﻟِﺴﺘﱠﺔ ﺃﻋْﻮﺍ ﹴﻡ ﻭﺫﺍ ﺍﻟﻌﺎ ُﻡ ﺳﺎﺑ ُﻊ‬ ‫ﺗﻮﻫﱠﻤﺖُ ﺁﻳﺎ ٍ‬
‫ﰒ ﺍﺳﺘﺄﻧﻒ ﻓﺮﻓﻊ ﻓﻘﺎﻝ‪:‬‬
‫ﺠﺬﹾﻡ ﺍﳊﹶﻮْﺽ ﺃﺛﹶﻠ ُﻢ ﺧﺎﺷ ُﻊ‬ ‫ﲔ ﻷﻳﺎ ﺃﹸﺑﻴﻨُﻪ ‪ ...‬ﻭﻧُﺆْﻯٌ ﻛ ﹺ‬ ‫ﺤ ﹺﻞ ﺍﻟﻌ َ‬‫ﺭَﻣﺎﺩٌ ﹶﻛﻜﹸ ْ‬
‫ﺐ ﻣِﻦ ﺍﻟﺴﱠﻤﺎ ِﺀ( )‪ (١٩‬ﻣﻌﻨﺎﻩ‪ :‬ﻛﻤﻄﺮ‪ ،‬ﻭﺗﻘﺪﻳﺮﻩ ﺗﻘﺪﻳﺮ َﺳﻴﱢﺪ ﻣِﻦ ﺻﺎﺏ ﻳﺼﻮﺏ‪ ،‬ﻣﻌﻨﺎﻩ‪ :‬ﻳﻨﺰﻝ ﺍﳌﻄﺮ‪ ،‬ﻗﺎﻝ َﻋ ﹾﻠﻘﹶﻤﺔ‬ ‫ﺼﻴﱢ ﹴ‬
‫) ﹶﻛ َ‬
‫ﺑﻦ َﻋﺒْﺪﺓ‪:‬‬
‫ﺐ‬
‫ﻛﺄﻧُﻬُﻢ ﺻﺎﺑﺖ ﻋﻠﻴﻬﻢ ﺳَﺤﺎﺑﺔﹲ ‪ ...‬ﺻَﻮﺍ ِﻋﻘﹸﻬﺎ ﻟﻄﲑﻫﻦ َﺩﺑﹺﻴ ُ‬
‫ﺏ‬
‫ﻚ ﺭﻭﺍﻳﺎ ﺍﳌﹸ ْﺰ ِﻥ ﺣﻴﺚ َﺗﺼُﻮ ُ‬ ‫ﻓﻼ ﺗَﻌﺪﻟِﻲ ﺑﻴﲏ ﻭﺑﲔ ﻣُ َﻐﻤﱠ ﹴﺮ ‪ ...‬ﺳَﻘﺘ ِ‬
‫ﻭﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﻋﺒﺪ ﺍﻟ ﹶﻘﻴْﺲ‪ ،‬ﺟﺎﻫﻠﻲّ‪ ،‬ﳝﺪﺡ ﺑﻌﺾ ﺍﳌﻠﻮﻙ‪:‬‬
‫ﺏ‬
‫ﻸ ٍﻙ ‪ ...‬ﺗﻨﺰﱠﻝ ﻣﻦ َﺟﻮّ ﺍﻟﺴﻤﺎ ْﺀ ﻳﺼﻮ ُ‬ ‫ﺖ ﻷﻧﹺﺴﻲﱢ ﻭﻟﻜﻦ ﹶﻟ ْﻤ َ‬ ‫ﻭﻟﺴ َ‬
‫ﺽ ﻓِﺮﺍﺷﹰﺎ( )‪ (٢٢‬ﺃﻱ ﻣِﻬﺎﺩﹰﺍ ﺫﻟﻠﹼﻬﺎ ﻟﻜﻢ ﻓﺼﺎﺭﺕ ﻣﻬﺎﺩﹰﺍ‪.‬‬ ‫)ﺍﻟﹼﺬِﻱ َﺟﻌَﻞ ﻟﹶﻜ ُﻢ ﺍ َﻷ ْﺭ َ‬
‫ﷲ ﹶﺃْﻧﺪَﺍﺩﹰﺍ( )‪ (٢٢‬ﻭﺍﺣﺪﻫﺎ ﹺﻧﺪﱞ‪ ،‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﺿﺪﺍﺩ‪ ،‬ﻗﺎﻝ ﺣَﺴﱠﺎﻥ‪:‬‬ ‫ﻼ ﺗَ ﺠْﻌَﻠﻮﺍ ِ‬ ‫)ﹶﻓ ﹶ‬
‫ﺖ ﻟﻪ ﹺﺑﹴﻨﺪّ ‪ ...‬ﻓﺸﺮﱡﻛﻤﺎ ﳋِﲑﻛﻤﺎ ﺍﻟﻔِﺪﺍﺀُ‬ ‫ﺃﻬﺗﺠﻮﻩ ﻭﻟﺴ َ‬
‫)ﻓﹶﺄﹾﺗُﻮﺍ ﺑﺴُﻮ َﺭ ٍﺓ ﻣ ْﻦ ِﻣ ﹾﺜﻠِﻪ( )‪ (٢٣‬ﺃﻱ ﻣﻦ ﻣﺜﻞ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺇﳕﺎ ُﺳﻤّﻴﺖ ﺳﻮﺭﺓ ﻷﻬﻧﺎ ﻣﻘﻄﻮﻋﺔ ﻣﻦ ﺍﻷﺧﺮﻯ‪ .‬ﻭ ُﺳﻤﱠﻰ ﺍﻟﻘﺮﺁﻥ‬
‫ﺴﻮَﺭ‪.‬‬
‫ﻗﺮْﺁﻧﹰﺎ ﳉﻤﺎﻋﺔ ﺍﻟ ُ‬
‫ﺐ‪.‬‬
‫ﺱ ﻭﺍﳊِﺠﺎﺭُﺓ( )‪ :(٢٤‬ﺣَﻄﺒﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻟﻮُﻗﻮﺩ ﻣﻀﻤﻮﻡ ﺍﻷﻭﻝ ﺍﻟﺘﻠﻬ ُ‬ ‫) َﻭﻗﹸﻮُﺩُﻫﺎ ﺍﻟﻨﱠﺎ ُ‬
 ‫)ﻭَﺃﹾﺗُﻮﺍ ﺑﹺﻪ ﻣَُﺘﺸَﺎﺑﹺﻬﹰﺎ( )‪ (٢٥‬ﺃﻱ ﻳُﺸﺒﻪ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﻻﺷﺘﺒﺎﻩ ﻋﻠﻴﻚ‪ ،‬ﻭﻻ ﳑﺎ ُﻳﺸِﻜﻞ ﻋﻠﻴﻚ‪.‬‬
‫ﻚ‬
‫ﺖ َﻭ َﺯﻭْﺟُ َ‬
‫)ﻭﹶﻟﻬُﻢ ﻓِﻴﻬَﺎ ﺃﺯْﻭَﺍﺝٌ ﻣُ ﹶﻄﻬﱠ َﺮ ﹲﺓ( )‪ (٢٥‬ﻭﺍﺣﺪﻫﺎ ﺯﻭﺝ‪ ،‬ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻓﻴﻪ ﺳﻮﺍﺀ‪) .‬ﻭَﻗﹸﻠﹾﻨَﺎ ﻳَﺎ ﺁ َﺩﻡُ ﺃ ْﺳ ﹸﻜ ْﻦ ﺃ ْﻧ َ‬
‫ﺠﻨﱠﺔ( )‪.(٢٣٥‬‬ ‫ﺍﹾﻟ َ‬

‫ﺿ ﹰﺔ( )‪ (٢٦‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﻥ ﻳﻀﺮﺏ ﻣﺜﻼ ﺑﻌﻮﺿﺔ‪) ،‬ﻣﺎ( ﺗﻮﻛﻴﺪ ﻟﻠﻜﻼﻡ ﻣﻦ ﺣﺮﻭﻑ‬ ‫ﻼ ﻣَﺎ َﺑﻌُﻮ َ‬
‫ﺏ َﻣﹶﺜ ﹰ‬
‫ﻀ ﹺﺮ َ‬‫ﺴﺘَﺤﲕ ﺃ ﹾﻥ َﻳ ْ‬ ‫)ﻻ َﻳ ْ‬
‫ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ‪:‬‬
‫ﻗﺎﻟﺖ ﺃﻻ ﻟﻴﺖ ﻣﺎ ﻫﺬﺍ ﺍﳊﻤَﺎ َﻡ ﻟﻨﺎ ‪ ...‬ﺇﱃ ﲪَﺎﻣﺘﻨﺎ ﻭﻧﺼﻔﹶﻪ ﹶﻓ ﹶﻘ ِﺪ‬
‫ﺃﻱ ﺣَﺴﺐُ‪ ،‬ﻭ)ﻣﺎ( ﻫﺎ ﻫﻨﺎ ﺣﺸﻮ‪.‬‬
‫ﺲ ﺭﺅﺑﺔ ﻋﻦ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ )ﻣﺎ ﺑﻌﻮﺿﺔ(‪ ،‬ﻓﺮﻓﻌﻬﺎ‪ ،‬ﻭﺑﻨﻮ ﲤﻴﻢ ﻳﻌﻤﻠﻮﻥ ﺁﺧﺮ ﺍﻟﻔﻌﻠﲔ ﻭﺍﻷﺩﺍﺗﲔ ﰲ ﺍﻻﺳﻢ‪،‬‬ ‫ﻗﺎﻝ‪ :‬ﻭﺳﺄﻝ ﻳﻮﻧ ُ‬
‫ﻭﺃﻧﺸﺪ ﺭﺅﺑﺔ ﺑﻴﺖ ﺍﻟﻨﺎﺑﻐﺔ ﻣﺮﻓﻮﻋﹰﺎ‪:‬‬
‫ﻗﺎﻟﺖ ﺃﻻ ﻟﻴﺖ ﻣﺎ ﻫﺬﺍ ﺍﳊﻤﺎ ُﻡ ﻟﻨﺎ ‪ ...‬ﺇﱃ ﲪَﺎﻣﺘﻨﺎ ﻭﻧﹺﺼﻔﹸﻪ ﻓﹶﻘ ِﺪ‬
‫)ﻓﻤﺎ ﻓﻮﻗﻬﺎ( )‪ :(٢٦‬ﻓﻤﺎ ﺩﻭﻬﻧﺎ ﰲ ﺍﻟﺼﻐﺮ‪.‬‬
‫ﻼِﺋ ﹶﻜ ِﺔ( )‪ :(٣٠‬ﺍﳍﻤﺰﺓ ﻓﻴﻬﺎ ﻣُﺠﺘﻠﹶﺒﺔ‪ ،‬ﻷﻥ ﻭﺍﺣﺪﻫﺎ ﻣﻠﹶﻚ ﺑﻐﲑ ﳘﺰﺓ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻓﻬﻤﺰ‪:‬‬ ‫ﻚ ِﻟ ﹾﻠ َﻤ ﹶ‬
‫)ﻭَﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ َﺭﺑﱡ َ‬
‫ﺏ‬
‫ﻸ ٍﻙ ‪ ...‬ﺗﻨﺰﱠ ﹶﻝ ﻣﻦ ﺟﻮﱢ ﺍﻟﺴﻤﺎﺀ َﻳﺼُﻮ ُ‬ ‫ﺖ ﻹﻧﺴ ﹴّﻲ ﻭﻟﻜﻦ ﹶﻟ ْﻤ َ‬ ‫ﻭﻟﺴ َ‬
‫ﺴﺪُ ﻓِﻴﻬَﺎ( )‪ (٣٠‬ﺟﺎﺀﺕ ﻋﻠﻰ ﻟﻔﻆ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺍﳌﻼﺋﻜﺔ ﱂ ﺗﺴﺘﻔﻬﻢ ﺭﺑﱠﻬﺎ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪:‬‬ ‫ﺠَﻌﻞﹸ ﻓِﻴﻬَﺎ َﻣ ْﻦ ﻳُ ﹾﻔ ِ‬ ‫) ﺃَﺗ ْ‬
‫ﺽ َﺧﻠِﻴ ﹶﻔ ﹰﺔ( )‪ (٣٠‬ﻭﻟﻜﻦ ﻣﻌﻨﺎﻫﺎ ﻣﻌﲎ ﺍﻹﳚﺎﺏ‪ :‬ﺃﻱ ﺃﻧﻚ ﺳﺘﻔﻌﻞ‪ .‬ﻭﻗﺎﻝ ﺟﺮﻳﺮ‪ ،‬ﻓﺄﻭﺟﺐ ﻭﱂ‬ ‫)ﺇﻧّ ﹺﻲ ﺟَﺎﻋِﻞﹲ ﻓِﻲ ﺍﻷ ْﺭ ﹺ‬
‫ﻳﺴﺘﻔﻬﻢ‪ ،‬ﻟﻌﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻣﺮﻭﺍﻥ‪:‬‬
‫ﺡ‬
‫ﻯ ﺍﻟﻌﺎﳌﲔ ﺑُﻄﻮ ﹶﻥ ﺭﺍ ﹺ‬ ‫ﲑ ﻣَﻦ ﺭﻛﺐ ﺍﳌﹶﻄﺎﻳﺎ ‪ ...‬ﻭﺃﻧﺪ َ‬ ‫ﺃﻟﺴﺘﻢ ﺧ َ‬
‫ﺖ ﺍﻟﻔﺎﻋﻞ ﻛﺬﺍ؟ ﻟﻴﺲ ﺑﺎﺳﺘﻔﻬﺎﻡ ﻭﻟﻜﻦ ﺗﻘﺮﻳﺮ‪.‬‬ ‫ﻭﺗﻘﻮﻝ ﻭﺃﻧﺖ ﺗﻀﺮﺏ ﺍﻟﻐﻼﻡ ﻋﻠﻰ ﺍﻟﺬﻧﺐ‪ :‬ﺃﻟﺴ َ‬
‫ﻚ( )‪ (٣٠‬ﻧﻄﻬﱢﺮ‪ ،‬ﺍﻟﺘﻘﺪﻳﺲ‪ :‬ﺍﻟﺘﻄﲑ‪.‬‬ ‫)ﻧُ ﹶﻘﺪﱢ ﺱُ ﹶﻟ َ‬
‫ﺖ ﻣﻦ ﺳُﺒﺤﱵ‪ ،‬ﺃﻱ ﻣﻦ ﺻﻼﰐ‪.‬‬ ‫ﺴﺒﱢ ﺢُ( )‪ُ (٣٠‬ﻧﺼَﻠﻲّ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻗﺪ ﻓﺮﻏ ُ‬ ‫) َﻭﻧُ َ‬
‫ﻼِﺋ ﹶﻜ ِﺔ( )‪ (٣١‬ﺃﻱ ﻋﺮﺽ ﺍﳋﻠﻖ‪.‬‬ ‫) َﻭ َﻋﻠﱠﻢ ﺁ َﺩ َﻡ ﺍﻷﺳْﻤﺎ َﺀ ﻛﹸﻠﱠﻬﺎ( )‪ (٣١‬ﺃﲰﺎﺀ ﺍﳋﹶﻠﻖﹺ‪) ،‬ﹸﺛﻢﱠ َﻋ َﺮﺿَﻬﻢ ﻋَﻠ َﻰ ﺍﹶﳌ ﹶ‬
‫ﻚ( )‪ (٣٢‬ﺗﻨﺰﻳﻪ ﻟﻠﺮﺏ‪ ،‬ﻭﺗﱪﺅٌ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ ﺗﱪﺀﹰﺍ ﻭﺗﻜﺬﻳﺒﹰﺎ ﻟﻔﺨﺮ َﻋﻠﹾﻘﻤ ﹶﺔ‪:‬‬ ‫) ُﺳْﺒ ﺤَﺎَﻧ َ‬
‫ﺨﺮُﻩ ‪ ...‬ﺳﺒﺤﺎ ﹶﻥ ﻣِﻦ َﻋﻠﹾﻘﻤ ﹶﺔ ﺍﻟﻔﺎﺧ ﹺﺮ‬ ‫ﺃﻗﻮﻝ ﳌﹼﺎ ﺟﺎﺀﱐ ﹶﻓ ْ‬
‫ﺠﺪُﻭﺍ( )‪ (٣٤‬ﻣﻌﻨﺎﻩ‪ :‬ﻭﻗﻠﻨﺎ ﻟﻠﻤﻼﺋﻜﺔ‪ ،‬ﻭﺍﺫﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺳْﻮﺩ ﺑﻦ ﻳ ْﻐﻔﹸﺮ‪:‬‬ ‫ﻼِﺋ ﹶﻜ ِﺔ ﺍ ْﺳ ُ‬‫)ﻭَﺇ ﹾﺫ ﻗﹸﻠﹾﻨَﺎ ِﻟﻠﹾﻤ ﹶ‬
‫ﻓﺈﺫﺍ ﻭﺫﻟﻚ ﻻ ﻣَﻬﺎ َﻩ ﻟﺬِﻛﺮﻩ ‪ ...‬ﻭﺍﻟﺪﻫ ُﺮ ﻳُﻌﻘِﺐ ﺻﺎﳊﹰﺎ ﺑﻔﹶﺴﺎ ِﺩ‬
‫ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﻭﺫﻟﻚ ﻻﻣَﻬﺎﻩ ﻟﺬﻛﺮﻩِ‪ ،‬ﻻ ﻃﻌﻢ ﻭﻻ ﻓﻀﻞ؛ ﻭﻗﺎﻝ ﻋﺒﺪ ﻣَﻨﺎﻑ ﺑﻦ ﹺﺭﺑْﻊ ﺍﳍﺬﱄﹼ ﻭﻫﻮ ﺁﺧﺮ ﻗﺼﻴﺪﺓ‪:‬‬
‫ﺸﺮُﺩﺍ‬
‫ﳉﻤﱠﺎﻟﺔﹸ ﺍﻟ ُ‬ ‫ﺣﱴ ﺇﺫﺍ ﺃﺳﻠﻜﻮﻫﻢ ﰲ ﻗﹸﺘﺎﺋِﺪ ٍﺓ ‪َ ...‬ﺷ ﻼﱠ ﻛﻤﺎ ﺗﻄﺮﺩ ﺍ ﹶ‬
‫ﺲ( )‪ (٣٤‬ﻧﺼﺐ ﺍﺑﻠﻴﺲ ﻋﻠﻰ ﺍﺳﺘﺜﻨﺎﺀ ﻗﻠﻴﻞ ﻣﻦ ﻛﺜﲑ‪ ،‬ﻭﱂ ُﻳﺼْﺮﻑ ﺇﺑﻠﻴﺲ ﻷﻧﻪ‬ ‫ﺠﺪُﻭﺍ ﺇﻻﱠ ﺍ ْﺑﻠِﻴ َ‬‫ﺴَ‬‫ﻣﻌﻨﺎﻩ‪ :‬ﺣﱴ ﺃﺳﻠﻜﻮﻫﻢ )ﹶﻓ َ‬
‫ﺃﻋﺠﻤﻲ‪.‬‬
‫)ﻭَﻗﹸﻠﹾﻨَﺎ ﻳَﺎ ﺁ َﺩﻡُ( )‪ (٣٥‬ﻫﺬﺍ ﺷﻲﺀ ﺗﻜﻠﻤﺖ ﺑﻪ ﺍﻟﻌﺮﺏ‪ ،‬ﺗﺘﻜﻠﻢ ﺑﺎﻟﻮﺍﺣﺪ ﻋﻠﻰ ﻟﻔﻆ ﺍﳉﻤﻴﻊ‪.‬‬
‫ﻼ ﻣِﻨْﻬَﺎ َﺭﻏﹶﺪﹰﺍ( )‪ (٣٥‬ﺍﻟ َﺮﻏﹶﺪ‪ :‬ﺍﻟﻜﺜﲑ ﺍﻟﺬﻱ ﻻ ﻳُﻌﻨﱢﻴﻚ ﻣﻦ ﻣﺎﺀ ﺃﻭ ﻋﻴﺶ ﺃﻭ ﻛﹶﻸ ﺃﻭ ﻣﺎﻝ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﺃﺭﻏﺪ ﻓﻼﻥ‪ ،‬ﺃﻱ‬ ‫)ﹶﻓﻜﹸ ﹶ‬
‫ﺃﺻﺎﺏ ﻋﻴﺸﺎ ﻭﺍﺳﻌﺎ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺼ ﹴﺮ ﻳﻮ َﻡ َﻳﺴْﻘﻰ ﺃﻫﻠﻬَﺎ ‪َ ...‬ﺭﻏﹶﺪﹰﺍ ﺗُﻔ ﺠّﺮﻩ ﺍﻟﻨَﺒﻴﻂﹸ ِﺧ ﻼﻟﹶﻬﺎ‬ ‫َﺯﺑﹺﺪﹰﺍ ﲟ ْ‬
 ‫)ﹶﻓﺄﹶﺯﻟﱠﻬﻤﺎ ﺍﻟﱠﺸْﻴﻄﺎ ﹸﻥ( )‪ (٣٦‬ﺃﻱ ﺍﺳﺘﺰﳍﻤﺎ‪.‬‬
‫ﲔ( )‪ (٣٦‬ﺇﱃ ﻏﺎﻳﺔ ﻭﻭﻗﺖ‪.‬‬ ‫)ﻭﻣَﺘَﺎ ﻉٌ ﺇﱃ ِﺣ ﹴ‬
‫ﺕ( )‪ (٣٧‬ﺃﻱ ﻗﺒﹺﻠﻬﺎ ﻭﺃﺧﺬﻫﺎ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ َﻣﻬْﺪﻱ‪ ،‬ﻭﺗﻼﻋﻠﻴﻨﺎ ﺁﻳﺔ ﻓﻘﺎﻝ‪ :‬ﺗﻠﻘﻴﺘﻬﺎ ﻣﻦ ﻋﻤﱠﻲ‪،‬‬ ‫)ﻓﺘَﻠﻘﻲﱠ ﺁ َﺩﻡُ ﻣِﻦ َﺭﺑﱢ ِﻪ ﻛﹶﻠﻤِﺎ ٍ‬
‫ﺗﻠﻘﱠﺎﻫﺎ ﻋﻦ ﺃﰊ ﻫُﺮﻳﺮﺓ‪ ،‬ﺗﻠﻘﱠﺎﻫﺎ ﻋﻦ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫)ﺇﻧﱠ ُﻪ ﻫُﻮ ﺍﹶﻟﺘﱠﻮﺍﺏُ( )‪ (٣٣‬ﺃﻱ ﻳﺘﻮﺏ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻟﺘﻮّﺍﺏ ﻣﻦ ﺍﻟﻨﺎﺱ‪ :‬ﺍﻟﺬﻱ ﻳﺘﻮﺏ ﻣﻦ ﺍﻟﺬﻧﺐ‪.‬‬
‫ﲑ ﹲﺓ ﺇﻻﱠ ﻋﹶﻠ َﻰ ﺍﳋﹶﺎ ِﺷﻌِﲔ( )‪ (٤٥‬ﺍﻟﻌﺮﺏ ﺗﻘﺘﺼﺮ ﻋﻠﻰ ﺃﺣﺪ ﻫﺬﻳﻦ ﺍﻻﲰﲔ‪ ،‬ﻓﺄﻛﺜﺮﻩ‪:‬‬ ‫)ﻭﺍﺳْﺘَﻌِﻴﻨُﻮﺍ ﺑﺎﻟﺼﱠ ْﺒ ﹺﺮ ﻭﺍﹶﻟﺼﱠﻼ ِﺓ ﻭَﺇﻬﻧﺎ ﹶﻟ ﹶﻜﹺﺒ َ‬
‫ﺍﻟﺬﻱ ﻳﻠﻰ ﺍﻟﻔﻌَﻞ‪ ،‬ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﺍﻣﺮﻯﺀ ﺍﻟﻘﻴﺲ ﻣﻦ ﺍﳋﺰﺭﺝ‪:‬‬
‫ﻒ‬
‫ﺽ ﻭﺍﻟﺮﺃﻱ ﳐﺘﻠ ُ‬ ‫ﺖ ﲟﺎ ‪ ...‬ﻋﻨﺪﻙ ﺭﺍ ﹴ‬ ‫ﳓﻦ ﲟﺎ ﻋﻨﺪﻧﺎ ﻭﺃﻧ َ‬
‫ﺍﳋﱪ ﻟﻶﺧﺮ؛ ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﳑﺎ ﺟُﻌﻞ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﺍﻷﻭﻝ ﻗﻮﻟﻪ‪) :‬ﻭﺇﺫﺍ ﺭﺃﻭْﺍ ﺗِﺠﺎﺭ ﹰﺓ ﺃ ْﻭ ﹶﻟﻬْﻮﹰﺍ ﺍﻧْﻔﹶﻀﱡﻮﺍ ﺇﹶﻟ ْﻴﻬَﺎ( )‪،(٦٢١١‬‬
‫) ﺍﳋﹶﺎ ِﺷﻌُﻮ ﹶﻥ( )‪ (٤٥‬ﺍﳌ ﺨْﺒﹺﺘﻮﻥ ﺍﳌﺘﻮﺍﺿﻌﻮﻥ‪.‬‬
‫) ﺍﻟﹼﺬِﻳ َﻦ َﻳ ﹸﻈﻨﱡﻮﻥ ﺃﻧﱠ ُﻬ ُﻢ ﻣُ ﻼﹶﻗﹸﻮ َﺭﺑﱢﻬﻢ( )‪ (٤٦‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﻳﻮﻗﻨﻮﻥ‪ ،‬ﻓﺎﻟﻈﻦ ﻋﻠﻰ ﻭﺟﻬﲔ‪ :‬ﻳﻘﲔ‪ ،‬ﻭﺷﻚ؛ ﻗﺎﻝ ﺩُﺭَﻳﺪ ﺑﻦ ﺍﻟﺼﱢﻤﱠﺔ‪:‬‬
‫ﺴﺮﱠ ِﺩ‬
‫ﺖ ﳍﻢ ﻇﹸﻨّﻮﺍ ﺑﹶﺄ ﹾﻟﻔﹶﻰ ُﻣ َﺪﺟﱠﺞ ‪ ...‬ﺳَﺮﺍﺗُﻬُﻢُ ﰲ ﺍﻟﻔﺎﺭﺳﻲّ ﺍﳌﹸ َ‬ ‫ﻓﻘﻠ ُ‬
‫ﻇﹸﻨﱡﻮﺍ ﺃﻱ ﺃﻳﻘِﻨﻮﺍ‪:‬‬
‫ﺖ ﻣﻨﻬﻢ ﻭﻗﺪ ﹶﺃﺭَﻯ ‪ ...‬ﻏﹶﻮﺍَﻳﺘَﻬﻢ ﻭﺃﻧﲏ ﻏﲑ ﻣُﻬﺘ ِﺪ‬ ‫ﻓﻠﻤﺎ ﻋﺼَﻮﱐ ﻛﻨ ُ‬
‫ﺃﻱ ﺣﻴﺚ ﺗﺎﺑﻌﺘُﻬﻢ؛ ﻭﺟﻌﻠﻪ ﻳﻘﻴﻨﺎ‪.‬‬

‫ﺏ( )‪(٤٩‬؛ )ﻳُﻮﻟﹸﻮﻧﻜﻢ ﺃﺷﺪّ ﺍﻟﻌﺬﺍﺏ(‪.‬‬ ‫ﺴ ُﻮﻣُﻮَﻧ ﹸﻜ ْﻢ ﺳُﻮ َﺀ ﺍﻟَﻌﺬﹶﺍ ﹺ‬

‫)َﻳ َ‬
‫) َﻭﻓِﻲ ﹶﺫِﻟﻜﹸ ْﻢ ﺑَﻼﺀٌ ِﻣ ْﻦ ﺭَﺑ ﹸﻜ ْﻢ َﻋﻈِﻴﻢ( )‪ (٤٩‬ﺃﻱ ﻣﺎ ﺍﺑﺘﻠﻴﺘﻢ ﻣﻦ ﺷﺪﺓ‪ ،‬ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺍﻟﺒﻼﺀ ﺍﻻﺑﺘﻼ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﻟﺜﻨﺎﺀ ﺑﻌﺪ‬
‫ﺍﻟﺒﻼﺀ‪ ،‬ﺃﻱ ﺍﻻﺧﺘﺒﺎﺭ‪ ،‬ﻣﻦ ﺑﻠﻮﺗُﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻟﻪ ﻋﻨﺪﻱ ﺑﻼﺀ ﻋﻈﻴﻢ ﺃﻱ ﻧﹺﻌﻤﺔ ﻭﻳﺪ‪ ،‬ﻭﻫﺬﺍ ﻣِﻦ‪ :‬ﺍﺑﺘﻠﻴﺘﻪ ﺧﲑﹰﺍ‪.‬‬
‫ﺏ( )‪.(٤٠٤٦‬‬ ‫)ﺁﻝ ِﻓ ْﺮ َﻋ ْﻮ ﹶﻥ( )‪ (٥٠‬ﻗﻮﻣﻪ ﻭﺃﻫﻞ ﺩﻳﻨﻪ‪ ،‬ﻭﻣﺜﻠﻬﺎ‪ ) :‬ﺍ ْﺩ ُﺧﻠﹸﻮﺍ ﺁﻝ ِﻓ ْﺮ َﻋ ْﻮ ﹶﻥ ﺃ َﺷﺪﱠ ﺍﻟﻌَﺬﺍ ﹺ‬
‫ﺏ( )‪ (٥٣‬ﺃﻱ ﺍﻟﺘﻮﺭﺍﺓ‪) .‬ﻭَﺍ ﹾﻟﻔﹸﺮﻗﺎ ﹶﻥ( )‪ (٥٣‬ﻣﺎ ﻓﺮّﻕ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪.‬‬ ‫)ﺁﺗَﻴْﻨﺎ ﻣُﻮﺳَﻰ ﺍﻟﻜِﺘﺎ َ‬
‫) َﻭﹺﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﻣُﻮﺳَﻰ ِﻟ ﹶﻘ ْﻮ ِﻣ ِﻪ( )‪ ،(٥٤‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﻭﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻘﻮﻣﻪ‪.‬‬
‫ﺕ‪.‬‬
‫)ﺑَﺎﺭﹺﺋ ﹸﻜ ْﻢ( )‪ :(٥٤‬ﺧﺎﻟﻘﻜﻢ ﻣﻦ ﺑﺮﺃ ُ‬
‫) ﺍ ﹾﻟ َﻤﻦﱠ( )‪ (٥٧‬ﺷﻲﺀٌ ﻛﺎﻥ ﻳﺴﻘﻂ ﰲ ﺍﻟﺴّﺤ َﺮ ﻋﻠﻰ ﺷﺠﺮﻫﻢ ﻓﻴﺠﺘﻨﻮﻧﻪ ُﺣﻠﹾﻮﹰﺍ ﻳﺄﻛﻮﻧﻪ‪.‬‬
‫)ﻭﺍﻟﺴﱠ ﹾﻠﻮَﻯ( )‪ :(٥٧‬ﻃﺎﺋﺮ ) ﺑﻌﻴﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﲰّﺎﻩ ﺍﳌﻮﻟﱠﺪُﻭﻥ ﺳُﻤﺎﱐ(‪.‬‬
‫)ﻭَﻗﹸﻮﻟﹸﻮﺍ ﺣِﻄﱠﺔﹲ( )‪ (٥٨‬ﺭﻓﻊ‪ ،‬ﻭﻫﻲ ﻣﺼﺪﺭ ﻣﻦ ُﺣﻂﱠ ﻋﻨﺎ ﺫﻧﻮﺑﻨَﺎ؛ ﺗﻘﺪﻳﺮﻩ ﻣﺪﱠﺓ ﻣﻦ ﻣﺪﺩﺕ‪ ،‬ﺣﻜﺎﻳﺔ‪ :‬ﺃﻱ ﻗﻮﻟﻮﺍ‪ :‬ﻫﺬﺍ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻠﺬﻟﻚ ﺭُﻓﻊ‪.‬‬
‫)ﺍﻟﺮﱢﺟْﺰ( )‪ :(٥٩‬ﺍﻟﻌَﺬﺍﺏ‪.‬‬
‫)ﻭﻻ ﺗَﻌْﺜﹶﻮْﺍ( )‪ :(٦٠‬ﺃﻱ ﻻ ﺗُﻔﺴﺪﻭﺍ‪ ،‬ﻣﻦ ﻋﺜِﻴﺖَ ﺗَﻌﺜﹶﻰ ﻋُﺜﹸﻮّﺍﹰ‪ ،‬ﻭﻋَﺜﹶﺎ ﻳَﻌﺜﻮﺍ ُﻋﺜﹸﻮﹰﺍ ﻭﻫﻮ ﺃﺷﺪّ ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫)ﻭﻓﻮﻣﻬﺎ( )‪ :(٦١‬ﺍﻟﻔﹸﻮﻡ‪ :‬ﺍﳊﻨﻄﺔ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﻫﻮ ﺍﳋﺒﺰ‪.‬‬
‫)ﺍﻫْﺒﹺﻄﹸﻮﺍ ِﻣﺼْﺮﹰﺍ( )‪ (٦١‬ﻣﻦ ﺍﻷﻣﺼﺎﺭ ﻷﻬﻧﻢ ﻛﺎﻧﻮﺍ ﰲ ﺗﻴﻪ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﺍﺛﲎ ﻋﺸﺮ ﻓﺮﺳﺨﹰﺎ ﰲ ﲦﺎﻧﻴﺔ ﻓﺮﺍﺳﺦ ﻳﺘﻴﻬﻮﻥ ﻣﺘﺤﲑﻳﻦ ﻻ‬
‫ﳚﺎﻭﺯﻭﻥ ﺫﻟﻚ ﺇﻻﱠ ﺃﻥ ﺍﷲ ﻇﻠﱠﻞ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻐَﻤﺎﻡ‪ ،‬ﻭﺁﺗﺎﻫﻢ ﺭﺯﻗﻬﻢ ﻫﺬﺍ ﺍﳌﻦّ ﻭﺍﻟﺴّﻠﻮَﻯ‪ ،‬ﻭﻓ ﺠﱠﺮ ﳍﻢ ﺍﳌﺎﺀ ﻣﻦ ﻫﺬﻩ ﺍﳊﺠﺎﺭﺓ‪،‬‬
‫ﻭﻛﺎﻥ ﻣﻊ ﻛﻞ ﺳﺒﻂ ﺣﺠﺮ ﻏﲑ ﻋﻈﻴﻢ ﳛﻤﻠﻮﻧﻪ ﻋﻠﻰ ﲪﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﻧﺰﻟﻮﺍ ﻭﺿﻌﻮﺍ ﺍﳊﺠﺮ ﻓﺒَ ﺠَﺲ ﺍﷲ ﳍﻢ ﻣﻨﻪ ﺍﳌﺎﺀ‪ .‬ﻭﺑﻌﺾ‬
‫ﺴﺮﹺﻳﻦ‪.‬‬‫ﺣﺪﻭﺩ ﺍﻟﺘﻴﻪ ﺑﻼﺩ ﺃﺭﺽ ﺑﻴﺖ ﺍﹶﳌ ﹾﻘﺪِﺱ ﺇﱃ ِﻗﻨﱢ ْ‬
 ‫) ﺍﻟﺬﱢﻟﱠﺔ( )‪ :(٦١‬ﺍﻟﺼﱠﻐﺎﺭ )ﻭﺍﻟﹾ َﻤﺴْ ﹶﻜَﻨﺔﹸ( )‪ :(٦١‬ﻣﺼﺪﺭ ﺍﳌﺴﻜﲔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﰲ ﺑﲏ ﻓﻼﻥ ﺃﺳﻜ ُﻦ ﻣﻦ ﻓﻼﻥ ﺃﻱ ﺃﻓﻘﺮ ﻣﻨﻪ‪.‬‬
‫ﺐ( )‪ :(٦١‬ﺃﻱ ﺍﺣﺘﻤﻠﻮﻩ‪.‬‬ ‫ﻀ ﹴ‬‫)َﺑﺎﺅُﻭﺍ ﹺﺑ َﻐ َ‬
‫) ﺍﻟﺬﱢﻳ َﻦ ﻫَﺎﺩُﻭﺍ( )‪ (٦٢‬ﺃﻱ ﺍﻟﺬﻳﻦ ﺗﺎﺑﻮﺍ ﳑﻦ ﻬﺗﻮﱠﺩ )؟( ﺃﻱ ﻫُﺪﻧﺎ ﺇﱃ ﺭﺑﻨﺎ‪.‬‬
‫ﺕ ﻣﻦ ﺩﻳﻨﻚ ﺇﱃ ﺩﻳﻦ ﺁﺧﺮ‪ ،‬ﺇﺫﺍ ﺧﺮﺟﺖ‪ ،‬ﻛﻤﺎ ﺗﺼﺒﺄ ﺍﻟﻨﺠﻮﻡ ﲣﺮﺝ ﻣﻦ ﻣﻄﺎﻟﻌﻬﺎ‪.‬‬ ‫ﲔ( )‪ :(٦٢‬ﻳﻘﺎﻝ‪ :‬ﺻﺒﺄ َ‬ ‫)ﻭَﺍﻟﺼﱠﺎﹺﺑِﺌ َ‬
‫ﺕ ﺛﻨﻴ ﹰﺔ ﺇﺫﺍ ﻃﻠﻌﺘﻬﺎ( )ﺍﻟﻄﱡﻮﺭ( )‪ (٦٣‬ﺟﺒﻞ‪ ،‬ﻛﺎﻥ ﺭُﻓﻊ ﻋﻠﻴﻬﻢ ﺣﻴﺚ ﻗﻴﻞ ﳍﻢ‪) :‬ﻗﹸﻮﻟﹸﻮﺍ ِﺣﻄﱠﺔ( )‪.(٥٨‬‬ ‫)ﻭﻳﻘﺎﻝ ﺻﺒﺄ ُ‬
‫)ﺧَﺎ ِﺳِﺌ َﻦ( )‪ :(٦٥‬ﻣﺒﻌَﺪﻳﻦ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺧﺴﺄﺗﻪ ﻋﲏ ﻭﺧﺴﺄﺕ ﺍﻟﻜﻠﺐ‪ ،‬ﺑﺎﻋﺪﺗﻪ ﻭﺧﺴﺄ ﺍﻟﺮﺟﻞ‪ ،‬ﺇﺫﺍ ﺗﺒﺎﻋﺪ‪.‬‬
‫)ﺇﻧﱠﻬﺎ َﺑ ﹶﻘ َﺮ ﹲﺓ ﹶﻻ ﻓﹶﺎﺭﹺﺽٌ َﻭ ﹶﻻ ﺑﹺﻜﹾﺮٌ ﻋَﻮَﺍﻥﹲ( )‪ :(٦٨‬ﻻ ﻓﺎﺭﺽ‪ :‬ﻣُﺴﻨّﺔ‪ ،‬ﻭﻻ ﺑﻜﺮ‪ :‬ﺻﻐﲑﺓ‪.‬‬
‫ﻚ( )‪ :(٦٨‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﻻ ﻛﺬﺍ ﻭﻻ ﻛﺬﺍ ﻭﻟﻜﻦ ﺑﲔ ﺫﻟﻚ؛ ﻓﻤﺠﺎﺯ ﻫﺬﻩ ﺍﻵﻳﺔ‪ :‬ﺑﲔ ﻫﺬﺍ ﺍﻟﻮﺻﻒ‪ ،‬ﻭﻟﺬﻟﻚ‬ ‫)َﺑ ْﻴ َﻦ ﺫِﻟ َ‬
‫ﻗﺎﻝ‪ :‬ﺑﲔ ﺫﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﻓﻴﻬﺎ ﺧﻄﻮﻁﹲ ﻣﻦ ﺳَﻮﺍ ٍﺩ ﻭَﺑﹶﻠ ْﻖ‬
‫ﻓﺎﳋﻄﻮﻁ ﻣﺆﻧﺜﺔ ﻭﺍﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻠﻖ ﺍﺛﻨﺎﻥ‪ ،‬ﰒ ﻗﺎﻝ‪:‬‬
‫ﻛﺄﻧﻪ ﰲ ﺍﳉِﻠﺪ َﺗ ْﻮﻟِﻴ ُﻊ ﺍﻟَﺒ َﻬ ْﻖ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻓﻘﻠﺖ ﻟﺮﺅﺑﺔ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﺧﻄﻮﻁ ﻓﻘﻞ ﻛﺄﻬﻧﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻮﺍﺩ ﻭﺑﻠﻖ ﻓﻘﻞ‪ :‬ﻛﺄﻬﻧﻤﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻛﺄﻥﹼ ﺫﺍﻙ ﻭﻳﻠﻚ‬
‫ﺗﻮﻟﻴﻊ ﺍﻟﺒَﻬﻖ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺍﻟﺴﻮﺍﺩ ﻭﺍﻟﺒﻠﻖ ﻭﺍﳋﻄﻮﻁ ﻓﻘﺎﻝ‪:‬‬
‫ﻳُﺤﺴَﱭ ﺷﺎﻣﹰﺎ ﺃﻭ ﹺﺭﻗﹶﺎﻋﹰﺎ ﻣِﻦ َﺑَﻨ ْﻖ‬
‫ﲨﺎﻋﺔ ﺷﺄﻣﺔ‪.‬‬
‫ﺻ ﹾﻔ ُﺮ( )‪ (٧٧٣٣‬ﺃﻱ ﺳﻮﺩ‪.‬‬ ‫ﺻ ﹾﻔﺮَﺍﺀ( )‪ (٦٩‬ﺇﻥ ﺷﺌﺖ ﺻﻔﺮﺍﺀ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺳﻮﺩﺍﺀ‪ ،‬ﻛﻘﻮﻟﻪ‪) :‬ﺟﹺﻤَﺎﻻﹶﺕٌ ُ‬ ‫)َﺑ ﹶﻘ َﺮ ﹲﺓ َ‬
‫)ﻓﹶﺎِﻗﻊٌ ﹶﻟ ْﻮﻧُﻬﺎ( )‪ (٦٩‬ﺃﻱ ﻧﺎﺻﻊ‪.‬‬
‫ﺴﻠﱠ َﻤ ﹲﺔ ﹶﻻ ِﺷﻴَﺔ ﻓِﻴﻬَﺎ( )‪ (٧٨‬ﺃﻱ ﻟﻮﻥ ﺳﻮﻯ ﻟﻮﻥ ﲨﻴﻊ ﺟﻠﺪﻫﺎ‪.‬‬
‫ﺙ ﻣُ َ‬‫ﺽ َﻭ ﹶﻻ ﺗَﺴْﻘِﻰ ﺍﹾﻟ ﺤَﺮ ﹶ‬
‫)ﺇﻧﱠﻬﺎ َﺑ ﹶﻘ َﺮ ﹲﺓ ﹶﻻ ﺫﹶﻟﹸﻮﻝﹲ ﺗُِﺜﲑُ ﺍﻻ ْﺭ َ‬
‫ﺤﻖﱢ( )‪ (٧٣‬ﺃﻱ ﺍﻵﻥ ﺗﺒّﻴﻨﺎ ﺫﻟﻚ‪ ،‬ﻭﱂ ﺗﺰﻝ ﺟﺎﺋﻴﹰﺎ ﺑﺎﳊﻖ‪.‬‬ ‫ﺖ ﺑﹺﺎ ﹾﻟ َ‬
‫)ﻗﹶﺎﻟﹸﻮﺍ ﺍﻵ ﹶﻥ ﹺﺟﹾﺌ َ‬
‫)ﻓﹶﺈﺩﱠﺍ َﺭﹶﺃﺗْﻢُ ِﻓﻴﻬﺎ( )‪ :(٧٢‬ﺍﺧﺘﻠﻔﺘﻢ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺘﺪﺍﺭﺉ ﻭﺍﻟ َﺪﺭْﺀ‪.‬‬
‫ﺿ ﹺﺮﺑُﻮ ُﻩ ﺑﹺﺒَﻌْﻀِﻬَﺎ( )‪ :(٧٣‬ﺃﻱ ﺍﺿﺮﺑﻮﺍ ﺍﻟﻘﺘﻴﻞ ﺑﺒﻌﻀﻬﺎ‪ ،‬ﺑﺒﻌﺾ ﺍﻟﺒﻘﺮﺓ‪.‬‬ ‫)ﹶﻓ ﹸﻘﻠﹾﻨﹶﺎ ﺍ ْ‬
‫) َﻭﻳُﺮﹺﻳﻜﻢُ ﺁﻳَﺎِﺗِﻪ( )‪ :(٧٣‬ﺃﻱ ﻋﺠﺎﺋﺒﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺁﻳﺔ ﻣﻦ ﺍﻵﻳﺎﺕ‪ ،‬ﺃﻱ ﻋﺠﺐ ﻣﻦ ﺍﻟﻌﺠﺐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﺟﻌﻞ ﺑﻴﲏ ﻭﺑﻴﻨﻚ‬
‫ﺁﻳﺔ ﺃﻱ ﻋﻼﻣﺔ‪ ،‬ﻭﺁﻳﺎﺕ ﺑﻴﻨﺎﺕ ﺃﻱ ﻋﻼﻣﺎﺕ ﻭﺣُﺠﺞ‪ ،‬ﻭﺍﻵﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‪ :‬ﻛﻼﻡ ﻣﺘﺼﻞ ﺇﱃ ﺍﻧﻘﻄﺎﻋﻪ‪.‬‬
‫ﺖ ﹸﻗﹸﻠﻮُﺑﻜ ْﻢ( )‪ (٧٤‬ﺃﻱ ﺟﻔﹶﺖ‪ ،‬ﻭﺍﻟﻘﺎﺳﻲ‪ :‬ﺍﳉﺎﰲ ﺍﻟﻴﺎﺑﺲ‪.‬‬ ‫ﺴ ْ‬ ‫)ﹶﻗ َ‬
‫ﷲ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ( )‪ :(٧٦‬ﺃﻱ ﲟﺎ ﻣﻦّ ﺍﷲ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺃﻋﻄﺎﻛﻢ ﺩﻭﻬﻧﻢ‪.‬‬ ‫ﺢﺍ ُ‬ ‫ﺤﺪﱢﺛﹸﻮَﻧ ُﻬ ْﻢ ﹺﺑﻤَﺎ ﹶﻓَﺘ َ‬ ‫) ﺃُﺗ َ‬
‫ﷲ َﻋﻬْﺪﹰﺍ( )‪ :(٨٠‬ﺃﻱ ﻭﻋﺪﺍﹰ‪ ،‬ﻭﺍﳌﻴﺜﺎﻕ‪ :‬ﺍﻟﻌﻬﺪ ﻳﻮﺛﻖ ﻟﻪ‪.‬‬ ‫) ﺍ ﹶﲣ ﹾﺬﺗُﻢُ ِﻋ ْﻨ َﺪ ﺍ ِ‬

‫ﺤ َﻲ ﺍﻟﺴَﻤْﻦ ﻳُ َﻬﺮﹺﻳﻘﻪ‪.‬‬
‫ﺴ ﹶﻔ ﺢُ َﻧ ْ‬
‫ﺴِﻔﻜﹸﻮ ﹶﻥ ِﺩﻣَﺎ َﺀﻛﹾﻢ( )‪َ :(٨٤‬ﺳﻔﹶﻚ ﺩﻣﻪ‪ :‬ﺃﻱ ﺻﺐّ ﺩﻣﻪ ﻛﻤﺎ َﻳ ْ‬ ‫) ﹶﻻ َﺗ ْ‬
‫) َﻭﹶﻗﻔﱠ ْﻴﻨَﺎ( )‪ :(٨٧‬ﺃﻱ ﺃﺭﺩﻓﻨﺎ‪ ،‬ﻣِﻦ ﻳَﻘﻔﻮﻩ‪.‬‬
‫ﺱ( )‪ (٨٧‬ﺃﻱ ﺷﺪّﺩﻧﺎﻩ ﻭﻗﻮّﻳﻨﺎﻩ‪ ،‬ﻭﺭﺟﻞ ﺫﻭ ﺃﻳﺪ ﻭﺫﻭ ﺁﺩ‪ :‬ﺃﻱ ﻗﻮﺓ‪ ،‬ﻭﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺫﻭ ﺍﻷﻳﺪ‪،‬‬ ‫)ﻭَﺃﹶﻳﱠﺪْﻧَﺎﻩُ ﹺﺑ ُﺮﻭﹺﺡ ﺍﻟﻘﹸ ْﺪ ﹺ‬
‫ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬
‫ﺖ ﺑﺂﺩﻯ ﺁﺩﺍ‬ ‫ِﻣ ْﻦ ﹶﺃ ﹾﻥ َﺗَﺒﺪّﻟ ُ‬
‫)ﻭَﺍﻟﺴﱠﻤَﺎ َﺀ َﺑَﻨﻴْﻨﹶﺎﻫَﺎ ﺑﹶﺄ ْﻳ ٍﺪ( )‪ (٥١٤٧‬ﺃﻱ‪ :‬ﺑﻘﻮﺓ‪.‬‬
 ‫ﻒ‪ :‬ﺇﺫﺍ ﱂ ﳜﺘﱳ‪.‬‬ ‫)ﹸﻗﻠﹸﻮُﺑﻨَﺎ ﻏﹸﻠﹾﻒٌ( )‪ :(٨٨‬ﻛﻞ ﺷﻲﺀ ﰲ ﻏﻼﻑ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺳﻴﻒٌ ﺃﻏﻠﻒُ‪ ،‬ﻭﻗﻮ ﺱٌ ﻏﻠﻔﺎﺀ‪ ،‬ﻭﺭﺟﻞ ﺃﻏﻠ ُ‬
‫)ﹸﻗﻠﹸﻮُﺑﻨَﺎ ﻓِﻲ ﹶﺃ ِﻛﻨﱠ ٍﺔ( )‪ :(٤١٥‬ﺃﻱ ﰲ ﺃﻏﻄﻴﺔ ﻭﺍﺣﺪﻫﺎ ﻛِﻨﺎﻥ‪ ،‬ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ‪:‬‬
‫ﲢﺖ َﻋ ْﻴ ﹴﻦ ﻛِﻨﺎﻧُﻬﺎ ‪ِ ...‬ﻇ ﱡﻞ ﺑُ ْﺮ ٍﺩ ﻣُﺮﺣﱠ ﹺﻞ‬
‫ﺸﻤّﺎﺥ‪:‬‬‫ﷲ( )‪ :(٨٨‬ﺃﻱ ﺃﻃﺮﺩﻫﻢ ﻭﺃﺑﻌﺪﻫﻢ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺫﺋﺐٌ ﻟﻌﲔ‪ ،‬ﺃﻱ ﻣﻄﺮﻭﺩ ﻣُﺒﻌﺪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟ َ‬ ‫)ﹶﻟ َﻌَﻨﻬُﻢ ﺍ ُ‬
‫ﲔ‬
‫ﺫﹶﻋﺮﺕُ ﺑﻪ ﺍﻟ ﹶﻘﻄﹶﺎ ﻭﻧَﻔﻴﺖُ ﻋﻨﻪ ‪ ...‬ﻣﻘﺎ َﻡ ﺍﻟﺬﺋﺐ ﻛﺎﻟﺮﺟﻞ ﺍﻟﻠﱠﻌ ﹺ‬
‫ﻳﺮﻳﺪ‪ :‬ﻣﻘﺎﻡ ﺍﻟﺬﺋﺐ ﺍﻟﻠﻌﲔ ﻛﺎﻟﺮﺟﻞ‪.‬‬
‫)ﻳَﺴْﺘَﻔﹾﺘِ ﺤِﻮﻥﹶ( )‪ :(٨٩‬ﻳﺴﺘﻨﺼﺮﻭﻥ‪.‬‬
‫) َﻭَﻳ ﹾﻜﹸﻔﺮُﻭ ﹶﻥ ﹺﺑﻤَﺎ َﻭﺭَﺍ َﺀﻩُ( )‪ :(٩١‬ﺃﻱ ﲟﺎ ﺑﻌﺪﻩ‪.‬‬
‫ﺠ ﹶﻞ( )‪ :(٩٣‬ﺳُﻘﻮﻩ ﺣﱴ ﻏﹶﻠﺐ ﻋﻠﻴﻬﻢ؛ ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼَﺮ؛ ﺃﺷﺮﺑﻮﺍ ﰲ ﻗﻠﻮﻬﺑﻢ ﺍﻟﻌﺠﻞ‪ُ :‬ﺣﺐّ‬ ‫)ﻭَﺃﹸﺷْﺮﺑُﻮﺍ ﻓِﻲ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ ﺍﻟ ِﻌ ْ‬
‫ﺍﻟﻌِﺠﻞ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪َ ) :‬ﻭ َﺳ ﹺﻞ ﺍ ﹾﻟ ﹶﻘ ْﺮﻳَﺔ( )‪ ،(١٢٨٢‬ﳎﺎﺯﻫﺎ‪ :‬ﺃﻫ ﹶﻞ ﺍﻟﻘﺮﻳﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ‪:‬‬
‫ﺸﻦﱢ‬
‫ﻒ ﺭﹺﺟﻠﻴﻪ ﹺﺑ َ‬‫ﺶ ‪ ...‬ﻳُﻘﻌَﻘﻊ ﺧَﻠ َ‬ ‫ﻛﺄﻧﻚ ﻣﻦ ﺟﹺﻤﺎﻝ ﺑﲎ ﺃﹸﹶﻗ ْﻴ ﹴ‬
‫ﻼ ﻳُﻘﻌﻘﹶﻊ ﺧﻠﻒ ﺭﺟﻠﻴﻪ ﺑﺸﻦ‪ ،‬ﻭﻗﺎﻝ ﺍﻷَﺳﺪﻱّ‪:‬‬ ‫ﹸﺃﻗﹶﻴﺶ‪ :‬ﺣﻲ ﻣﻦ ﺍﳉﻦ‪ ،‬ﺃﺿﻤﺮ ﲨ ﹰ‬
‫ﺐ‬
‫ﺼﺮﱡ َﻭﺗَﺤﹸﻠ ُ‬
‫ﺏ ﹶﻗﺮْﻧﺎﻫﺎ َﺗ ُ‬
‫ﺖ ﺍﷲ ﻻ ﺗُﻨﻜﺤﻮﻬﻧﺎ ‪ ...‬ﺑﲎ ﺷﺎ َ‬ ‫ﻛﺬﺑﺘﻢ ﻭﺑﻴ ِ‬
‫ﺐ‪.‬‬
‫ﺃﺿﻤﺮ ﺍﻟﱵ ﺷﺎﺏ ﻗﺮﻧﺎﻫﺎ؛ ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﺳﻠﻢ‪ ،‬ﻭﺃﹸﻭﺗﻰ ﺑﻄﻌﺎﻡ ﻗﺒﻞ ﻃﻌﺎﻡ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺍﻟﺬﻱ ﻗﺒ ﹸﻞ ﺃﻃﻴ ُ‬
‫)ﹺﺑ ُﻤ َﺰ ْﺣﺰﹺﺣ ِﻪ( )‪ (٩٦‬ﲟُﺒﻌﺪِﻩ‪.‬‬
‫ﺼﺪﱢﻗﹰﺎ ﳌِﺎ َﺑ ْﻴ َﻦ َﻳ َﺪ ْﻳِﻪ( )‪ (٩٧‬ﺃﻱ ﳌﺎ ﻛﺎﻥ ﻗﹶﺒﻠﹶﻪ‪.‬‬ ‫) ُﻣ َ‬
‫)َﻧَﺒ ﹶﺬ ﻓﹶﺮﹺﻳﻖٌ( )‪ (١٠١‬ﺃﻱ ﺑﻌﺾ؛ ﻧﺒﺬﻩ‪ :‬ﻧﺮﻛﻪ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﱡﺅﱄﹼ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﺃﺧﺬ ﻣﻦ ﺍﻟﺪﺃﻻﻥ‪ ،‬ﻭﺍﺧﺘﺎﺭ‬
‫ﺍﻟﺪﱡﺅﱃ‪:‬‬
‫ﺖ ﻣﻦ ﻧﹺﻌﺎﻟﻜﺎ‬ ‫ﻼ ﹶﺃﺧَﻠﻘ ْ‬ ‫ﺕ ﺇﱃ ﻋﻨﻮﺍﻧﻪ ﻓﻨﺒﺬﺗ ُﻪ ‪ ...‬ﻛﻨﺒﺬﻙ َﻧ ْﻌ ﹰ‬ ‫ﻧﻈﺮ ُ‬
‫ﻕ( )‪ :(١٠٢‬ﻣﻦ ﻧﺼﻴﺐ ﺧﲑ‪.‬‬ ‫ﻼﹴ‬ ‫)ﻓِﻲ ﺍﻵ ِﺧ َﺮ ِﺓ ِﻣ ْﻦ َﺧ ﹶ‬
‫)ﻭَﺍﺗّﺒَﻌُﻮﺍ ﻣَﺎ ﺗَﺘْﻠﹸﻮﺍ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ( )‪(١٠٢‬ﺃﻱ َﺗَﺘﺒﱠﻊ)؟(‪ ،‬ﻭﺗﺘﻠﹸﻮ‪ :‬ﲢﻜﻰ ﻭﺗﻜﻠ ُﻢ ﺑﻪ ﻛﻤﺎ ﺗﻘﻮﻝ‪ :‬ﻳﺘﻠﻮ ﻛﺘﺎﺏ ﺍﷲ ﺃﻱ ﻳﻘﺮﺅﻩ‪.‬‬
‫ﳊ ْﻤﻴَﺮﻱّ‪:‬‬
‫ﺲ ﻣَﺎ َﺷﺮَﻭﺍ ﹺﺑ ِﻪ( )‪ (١٠٢‬ﺃﻱ‪ :‬ﺑﺎﻋﻮﺍ ﺑﻪ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ُﻣ ﹶﻔﺮﱢﻍ ﺍ ِ‬ ‫) َﻭﹶﻟﹺﺒﹾﺌ َ‬
‫ﺖ ﻫَﺎﻣَﻪ‬
‫َﻭ َﺷ َﺮﻳْﺖُ ﺑُﺮﺩﹰﺍ ﻟﹶﻴَﺘﻨﹺﻲ ‪ ...‬ﻣﻦ ﺑﻌﺪ ﺑُ ْﺮ ٍﺩ ﻛﻨ ُ‬
‫ﺃﻱ ﺑﻌﺘُﻪ‪.‬‬
‫)ﹶﻟﻤُﺜﻮَﺑﹲﺔ( )‪ :(١٠٢‬ﻣﻦ ﺍﻟﺜﻮﺍﺏ‪.‬‬
‫ﺖ‪ :‬ﺣﺎﻓﻈﺖ ﻭﺗﻌﺎﻫﺪﺕ‪.‬‬ ‫)ﺭَﺍ ِﻋﻨَﺎ( )‪ :(١٠٤‬ﻣِﻦ ﺭﺍﻋﻴﺖ ﺇﺫﺍ ﱂ ﺗُﻨﻮﱠﻥ‪ ،‬ﻭﻣَﻦ َﻧﻮﱠﻥ ﺟَﻌَﻠﹶﻬَﺎ ﻛﻠﻤﺔ ﻧُﻬﻮُﺍ ﻋﻨﻬﺎ؛ ﺭﺍﻋﻴ ُ‬
‫)ﹶﺃ ﹾﻥ ﻳَُﻨﺰﱠ ﹶﻝ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ِﻣ ْﻦ َﺧْﻴ ﹴﺮ ِﻣ ْﻦ َﺭﺑﱢ ﹸﻜ ْﻢ( )‪ ،(١٠٥‬ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ‪:‬‬
‫ﻒ ﻣِﻦ ﺃﺣ ٍﺪ ﻗﺒﻠ ﹺﻲ‬
‫ﻒ ﺍﳊﺐّ ﳌﺎ ﺍﺳﺘﺜﺒﹺﺘِﻪ ‪ ...‬ﻭﻣﺎ ﺇﻥ ﺟﺰﺍ ِﻙ ﺍﻟﻀﱢ ِﻌ َ‬ ‫ﻚ ﺿِﻌ َ‬ ‫ﺟﺰَﻳﺘُ ِ‬
‫ﺃﻱ ﺃﺣﺪ ﻗﺒﻠﻲ‪ ) ،‬ﺍﺳﺘﺜﺒﺘﻪ‪ :‬ﺍﺳﺘﻐﻠﻠﺘﻪ(‪.‬‬
‫ﺦ ِﻣ ْﻦ ﺁَﻳ ٍﺔ( )‪ (١٠٦‬ﺃﻱ‪ :‬ﻧﻨﺴﺨﻬﺎ ﺑﺄﻳﺔ ﺃﹸﺧﺮﻯ‪ ) ،‬ﺃﻭ ﻧُﻨْﺴِﻬَﺎ( ﻣﻦ ﺍﻟﻨﱢﺴﻴﺎﻥ‪) :‬ﻧﺬﻫﺐ ﻬﺑﺎ(‪َ ،‬ﻭ َﻣ ْﻦ ﳘﺰﻫﺎ ﺟﻌﻠﻬﺎ ﻣِﻦ‬ ‫ﺴ ْ‬ ‫)ﻣَﺎ َﻧ ْﻨ َ‬
‫ﻧﺆﺧﺮﻫﺎ )ﻣﻦ ﺍﻟﺘﺄﺧﲑ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﻧﻨﺴُﻮﻫﺎ ﻛﺎﻥ ﳎﺎﺯﻫﺎ ﺗُﻤﻀﻴﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬
‫ﻭﻻ ﺃﻧﺴ ﹾﺄﺗُﻜﻢ ﻏﹶﻀَﺒﹺﻲ‬
‫ﺕ ﺍﻟﻨﺎﻗﺔ‪ :‬ﺳُﻘﺘﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﻃﺮﻓﺔ‪:‬‬ ‫ﻭﻧﺴﺄ ُ‬
 ‫ﺐ ﻛﺄﻧﻪ ﻇﻬﺮ ﺑُ ْﺮﺟُ ِﺪ‬ ‫ﺲ ﻛﺄﻟﻮﺍﺡ ﺍﻹﺭﺍﻥ ﻧﺴﺄﺗُﻬﺎ ‪ ...‬ﻋﻠﻰ ﻻﺣ ﹴ‬ ‫ﻭ َﻋ ْﻨ ﹴ‬
‫ﻳﻌﲏ ﺃﻧﻪ ﻳﺴﻮﻗﻬﺎ ﻭﻳُﻤﻀﻴﻬﺎ‪.‬‬
‫ﺨ ْﻴ ﹴﺮ ِﻣ ْﻨﻬَﺎ( )‪ (١٠٦‬ﺃﻱ ﻧﺄﺗﻴﻚ ﻣﻨﻬﺎ ﲞﲑ‪.‬‬ ‫ﺕ ﹺﺑ َ‬
‫)ﻧَﺄ ِ‬
‫) َﺳﻮَﺍ َﺀ ﺍﻟﺴﱠﺒﹺﻴﻞ( )‪ (١٠٨‬ﺃﻱ ﻭﺳﻄﻪ‪ ،‬ﻗﺎﻝ ﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ‪ :‬ﻣﺎ ﺯﻟﺖ ﺃﻛﺘﺐ ﺣﱴ ﺍﻧﻘﻄﻊ ﺳﻮﺍﺋﻲ‪ :‬ﺃﻱ ﻭﺳﻄﻲ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺣﺴّﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ﻳﺮﺛﻰ ﻋﺜﻤﺎﻥ ﺑﻦ ﻋَﻔﹼﺎﻥ‪:‬‬
‫ﺤ ِﺪ‬
‫ﺢ ﺃﻧﺼﺎ ﹺﺭ ﺍﻟﻨﱯ ﻭﻧﺴﻠ ِﻪ ‪ ...‬ﺑَﻌﺪ ﺍﳌﻐﻴﱠﺐ ﰲ ﺳَﻮﺍﺀ ﺍﳌﹸ ﹾﻠ َ‬ ‫ﻳﺎ َﻭْﻳ َ‬
‫)ﻓﺎﻋْﻔﹸﻮﺍ ﻭﺍ ﺻْﻔﹶ ﺤُﻮﺍ( )‪ (١٠٩‬ﻋﻦ ﺍﳌﺸﺮﻛﲔ‪ ،‬ﻭﻫﺬﺍ ﻗﺒﻞ ﺃﻥ ﻳﺆﻣﺮ ﺑﺎﳍﺠﺮﺓ ﻭﺍﻟﻘﺘﺎﻝ؛ ﻓﻜﻞ ﺃﻣﺮ ﻧُﻬﻰ ﻋﻨﻪ ﻋﻦ ﳎﺎﻫﺪﺓ‬
‫ﺍﻟﻜﻔﺎﺭ ﻓﻬﻮ ﻗﺒﻞ ﺃﻥ ﻳﺆﻣﺮ ﺑﺎﻟﻘﺘﺎﻝ‪ ،‬ﻭﻫﻮ ﻣﻜﻰ‪.‬‬
‫)ﻭَﺀﺍﺗُﻮﺍ ﺍﻟﺰﱠﻛﹶﺎ ﹶﺓ( )‪ (١١٠‬ﺃﻱ ﺃﻋﻄﻮﺍ‪.‬‬
‫)ُﺑ ْﺮﻫَﺎَﻧ ﹸﻜ ْﻢ( )‪ (١١١‬ﺑﻴﺎﻧﻜﻢ ﻭﺣﺠﺘﻜﻢ‪.‬‬
‫)َﺑﻠﹶﻰ ﻣَﻦ ﹶﺃ ْﺳﹶﻠ َﻢ َﻭ ْﺟ َﻬﻪُ ﷲ ﻭَﻫُﻮ ﻣُ ﺤْﺴِﻦٌ( )‪ (١١٢‬ﺫﻫﺐ ﺇﱃ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺍﳌﻌﲎ ﻳﻘﹶﻊ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪.‬‬
‫ﺤ َﺰﻧْﻮﻥ( )‪) (١١٢‬؟(‬‫) َﻭ ﹶﻻ ﺧَﻮْﻑٌ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َﻭ ﹶﻻ ُﻫ ْﻢ َﻳ ْ‬

‫ﺏ( )‪ :(١١٣‬ﻳﻘﺮﺅﻧﻪ‪.‬‬ ‫)َﻳ ْﺘﻠﹸﻮ ﹶﻥ ﺍﻟ ِﻜﺘَﺎ َ‬

‫ﺸ ﹺﺮ ﻕُ ﻭَﺍﹶﳌ ْﻐ ﹺﺮﺏُ( )‪ :(١١٥‬ﻣﺎ ﺑﲔ ﻗﹸﻄﺮﻱ ﺍﳌﻐﺮﺏ ﻭﻣﺎ ﺑﲔ ﻗﻄﺮﻱ ﺍﳌﺸﺮﻕ‪ ،‬ﻭﺍﳌﺸﺎﺭﻕ ﻭﺍﳌﻐﺎﺭﺏ ﻓﻴﻬﻤﺎ‪ :‬ﻓﻬﻮ‬ ‫ﷲ ﺍﹶﳌ ْ‬ ‫) َﻭ ِ‬
‫ﻕ ﻛﻞﱢ ﻳﻮﻡ ﺗﻄﻠﻊ ﻓﻴﻪ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻜﺎﻥ ﻻ ﺗﻌﻮﺩ ﻓﻴﻪ ﺇﱃ ﻗﺎﹺﺑﻞﹴ‪ ،‬ﻭﺍﳌﺸﺮﻗﲔ ﻭﺍﳌﻐﺮﺑﲔ‪ :‬ﻣﺸﺮﻕ ﺍﻟﺸﺘﺎﺀ ﻭﻣﺸﺮﻕ‬ ‫ﻣﺸﺮ ُ‬
‫ﳊﺪّ ﻭﺍﻟﺘﱠﺨﻮﻡ ﻭﺍﺣﺪ(‪.‬‬ ‫ﺍﻟﻀﻴﻒ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻐﺮﻬﺑﻤﺎ‪ ) ،‬ﺍﻟ ﹸﻘﻄﹾﺮ ﻭﺍﻟﻘﹸﺘْﺮ ﻭﺍ ﹶ‬
‫ﷲ ﻭَﺍﺳِﻊٌ( )‪ (١١٥‬ﺃﻱ ﺟﻮﺍﺩ ﻳَﺴﻊ ﳌِﺎ ﻳُﺴﺄﻝ‪.‬‬ ‫)ﺇﻥﱠ ﺍ َ‬
‫)ﻗﹶﺎﹺﻧﺘُﻮﻥ( )‪ (١١٦‬ﻛﻞ ُﻣ ِﻘﺮﱞ ﺑﺄﻧﻪ ﻋﺒﺪ ﻟﻪ؛ ﻗﺎﻧﺘﺎﺕ‪ :‬ﻣﻄﻴﻌﺎﺕ‪.‬‬
‫)َﺑﺪِﻳ ُﻊ( )‪ :(١١٧‬ﻣﺒﺘﺪﻉ‪ :‬ﻭﻫﻮ ﺍﻟﺒﺎﺩﻯﺀ ﺍﻟﺬﻱ ﺑﺪﺃﻫﺎ‪.‬‬
‫)ﻭَﺇﺫﹶﺍ ﹶﻗﻀَﻰ ﺃﻣﺮﹰﺍ ﻓﺈﻧﱠﻤﺎ َﻳﻘﹸﻮ ﹸﻝ ﻟﻪ ﹸﻛ ْﻦ ﹶﻓَﻴﻜﹸﻮ ﹸﻥ( )‪ (١١٧‬ﺃﻱ ﺃﹶﺣﻜ َﻢ ﺃﻣﺮﺍﹰ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺫﹸﺅﻳﺐ‪:‬‬
‫ﺻَﻨﻊُ ﺍﻟﺴﱠﻮﺍﺑﻎ ُﺗﺒﱠ ُﻊ‬
‫ﻭﻋﹶﻠ ْﻴﻬﹺﻤﺎ ﻣﺴﺮﻭﺩﺗﺎﻥ ﹶﻗﻀَﺎﻫُﻤﺎ ‪ ...‬ﺩﺍﻭ ُﺩ ﺃﹶﻭ َ‬
‫ﺃﻱ ﺃﺣﻜﻢ ﻋﻤﻠﻬﻤﺎ‪ ،‬ﻓﺮُﻓﻊ )ﻓﻴﻜﻮﻥ( ﻷﻧﻪ ﻟﻴﺲ ﻋﻄﻔﹰﺎ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻭﻻ ﻓﻴﻪ ﺷﺮﻳﻄﺔ ﻓﻴﺠﺎﺯﻯ‪ ،‬ﺇﳕﺎ ﳜﱪ ﺃﻥ ﺍﷲ ﺗﺒﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻛﻦ‪ ،‬ﻛﺎﻥ‪.‬‬
‫ﷲ( )‪ :(١١٨‬ﻫ ﻼﹼ ﻳﻜﻠﻤﻨﺎ ﺍﷲ‪ ،‬ﻭﻗﺎﻝ ﺍ َﻷﺷْﻬﺐ ﺍﺑﻦ ﺭُﻣَﻴﻠﺔ‪:‬‬ ‫)ﹶﻟ ْﻮ ﹶﻻ ﻳُﻜﻠﱢﻤُﻨَﺎ ﺍ ُ‬
‫َﺗ ُﻌﺪﱡﻭﻥ َﻋﻘﹾﺮ ﺍﻟﻨﱢﻴﺐﹺ ﺃﻓﻀ ﹶﻞ ﳎﺪﻛﻢ ‪َ ...‬ﺑﻨﹺﻰ ﺿَﻮْﻃﹶﺮَﻯ ﻟﻮﻻ ﺍﻟ ﹶﻜ ِﻤﻰﱠ ﺍﳌﹸ ﹶﻘﻨﱠﻌَﺎ‬
‫ﺿ ﺨْﻤﺔ ﻛﺜﲑﺓ ﺍﻟﺸﺤﻢ ﻭﻣﺜﻠﻪ ﺿَﻴﻄﺎﺭ(‪.‬‬ ‫ﺿﻮْﻃﺮﺓ‪ :‬ﺃﻱ َ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻫ ﻼﹼ ﺗﻌﺪﱡﻭﻥ ﺍﻟ ِﻜ َﻤﻰﱠ ﺍﳌﻘﻨﱠﻌﺎ‪ ) ،‬ﻳﻘﺎﻝ ﺭﺟﻞ ﺿَﻮْﻃﹶﺮﹺﻯ ﻭﺍﻣﺮﺃﺓ َ‬
‫) َﺣﺘﱠﻰ َﺗﺘﱠﹺﺒ َﻊ ِﻣﻠﱠَﺘﻬُﻢ( )‪ (١٢٠‬ﺃﻱ ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺍﳌﻠﻞ‪ :‬ﺍﻷﺩﻳﺎﻥ‪.‬‬
‫ﻼ َﻭِﺗ ِﻪ( )‪ (١٢١‬ﺃﻱ ﻳُﺤﻠﱡﻮﻥ ﺣﻼﻟﻪ‪ ،‬ﻭﳛﺮﱢﻣﻮﻥ ﺣﺮﺍﻣﻪ‪.‬‬ ‫)َﻳ ْﺘﻠﹸﻮَﻧﻪُ َﺣﻖﱠ ِﺗ ﹶ‬
‫ﻚ ُﻫ ُﻢ ﺍﳋﹶﺎ ِﺳﺮُﻭ ﹶﻥ( )‪ (١٢١‬ﻭﻗﻊ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪.‬‬ ‫) َﻭ َﻣ ْﻦ َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﹺﻪ ﻓﺄﹸﻭﻟِﺌ َ‬
‫ﺲ ﺷَﻴْﺌﺎﹰ( )‪ (١٢٣‬ﺃﻱ ﻻ ﺗُﻐﲎ‪.‬‬ ‫)ﻻ ﺗَﺠﺰﹺﻯ ﻧﻔﹾﺲٌ َﻋ ْﻦ ﻧَﻔ ﹴ‬
‫) َﻭ ﹶﻻ ﻳُﻘَﺒﻞﹸ ﻣِﻨْﻬﺎ ﻋَﺪْﻝﹲ( )‪ :(١٢٣‬ﺃﻱ ﻣِﺜﻞﹲ‪) ،‬ﻳﻘﺎﻝ‪ :‬ﻫﺬﺍ َﻋﺪْﻝ ﻫﺬﺍ؛ ﻭﺍﻟﻌﺪﻝ ﺍﻟﻔﺮﻳﻀﺔ‪ ،‬ﻭﺍﻟﺼﱠﺮﻑ ﺍﻟﻨﺎﻓﻠﺔ؛ ﻭﻗﺎﻝ ﺃﺑﻮ‬
‫ﻋﺒﻴﺪﺓ‪ :‬ﺍﻟﻌﺪﻝ ﺍﳌِﺜ ﹸﻞ ﻭﺍﻟﺼﱠﺮْﻑ ﺍﳌِﺜﻞ‪ ،‬ﻭﺍﻟﻌﺪﻝ ﺍﻟِﻔﺪَﺍﺀ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪) :‬ﻭَﺇ ﹾﻥ َﺗ ْﻌ ِﺪ ﹾﻝ ﻛﻞﱠ َﻋ ْﺪ ﹴﻝ( )‪.(٦٧٠‬‬
‫)ﻭﺇﺫﺍ ﺍ ْﺑَﺘﻠﹶﻰ ﺇْﺑﺮَﺍﻫِﻴ َﻢ ﺭﺑﱡ ُﻪ( )‪ (١٢٤‬ﺃﻱ ﺍﺧﺘﱪﻩ‪.‬‬
 ‫)ﻣﺜﹶﺎَﺑ ﹰﺔ( )‪ (١٢٥‬ﻣﺼﺪ ُﺭ )ﻳﺜﻮﺑﻮﻥ ﺇﻟﻴﻪ( ﺃﻱ ﻳﺼﲑﻭﻥ ﺇﻟﻴﻪ‪.‬‬
‫ﲔ( )‪ :(١٢٥‬ﺍﻟﻌَﺎﻛِﻒ ﺃﻱ ﺍﳌﻘﻴﻢ‪.‬‬ ‫)ﻭَﺍ ﹾﻟﻌَﺎ ِﻛ ِﻔ َ‬
‫ﻭﺍﻟﺮُﻛﱠﻊﹺ ﺍﻟﺴﱡﺠُﻮ ِﺩ )‪ :(١٢٥‬ﺍﻟﺬﻳﻦ ﻳﺮﻛﻌﻮﻥ ﻭﻳﺴﺠﺪﻭﻥ )ﻭﺍﻟﺮﺍﻛﻊ ﺍﻟﻌﺎﺛﺮ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻋﻠﻰ ﹶﻗ ْﺮﻭَﺍ َﺀ َﺗ ْﺮﻛﹶﻊ ﰲ ﺍﻟﻈﱢﺮﺍﺏﹺ‬
‫ﺍﻟﻈﺮﺍﺏ‪ :‬ﺍﳉﺒﺎﻝ ﺍﻟﺼﻐﺎﺭ؛ ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﺖ ﺭﺍﻛ ُﻊ‬ ‫ﺖ ‪ ...‬ﹶﺃ ِﺩﺏﱡ ﻛﺄﻧّﻲ ﻛﻠﻤﺎ ﻗﹸﻤ ُ‬ ‫ﺃﺧﺒﱢ ُﺮ ﺃﺧﺒﺎ َﺭ ﺍﻟﻘﺮﻭﻥ ﺍﻟﱵ ﻣﻀ ْ‬
‫ﺖ( )‪ :(١٢٧‬ﺃﺳﺎﺳﻪ‪ ،‬ﳐﻔﻒ‪ ،‬ﻭﺍﳉﻤﻴﻊ ﹸﺃﺳُﺲ‪ ،‬ﻭﲨﺎﻉ ﺍ ُﻷﺱّ ﺇﺫﺍ ﺿﻤﻤﺘﻪ ﺁﺳﺎﺱ‪ ،‬ﺗﻘﺪﻳﺮﻩ‪ :‬ﺃﻓﻌﺎﻝ؛‬ ‫)ﹶﻗﻮَﺍ ِﻋ َﺪ ﺍﻟَﺒ ْﻴ ِ‬
‫)ﻭﺍﻟﻘﻮﺍﻋﺪ(‪ :‬ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﺒﻴﺖ ﻗﺎﻋﺪﺓﹲ‪ .‬ﻭﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﻗﻮﺍﻋﺪ ﺍﻟﻨﺴﺎ ﻗﺎﻋﺪﺓ‪ ،‬ﻭﻗﺎﻋﺪ ﺃﻛﺜﺮ‪ ،‬ﻗﺎﻝ ﺍﻟ ﹸﻜﻤَﻴﺖ ﺍﺑﻦ ﺯﻳﺪ‪:‬‬
‫ﻉ ﺃﻭّﳍﹸﻢ ‪ ...‬ﺯَﺍﻧﺖ ﻋﻮﺍﻟﻴﻬﺎ ﻗﻮﺍﻋﺪُﻫﺎ‬ ‫ﰲ ﺫِﺭﻭﺓ ﻣِﻦ ﻳَﻔﺎ ﹴ‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫ﻭﻋﺎﺩﻳ ٍﺔ ﻣﻦ ﺑﹺﻨﺎﺀ ﺍﳌﻠﻮﻙ ‪َ ...‬ﺗ ُﻤﺖﱡ ﻗﻮﺍﻋ ُﺪ ﻣﻨﻬﺎ ﻭﺳﻮﺭﺍ‬
‫ﻭﺍﺣﺪﻫﺎ ﻗﺎﻋﺪﺓ‪.‬‬
‫)َﻳ ْﺮﹶﻓﻊُ( )‪ (١٢٧‬ﺃﻱ ﻳﺒﲎ‪.‬‬
‫)ﻭَﺃﹶﺭﹺﻧَﺎ َﻣﻨَﺎ ِﺳ ﹶﻜﻨَﺎ( )‪ (١٢٨‬ﺃﻱ ﻋﻠﱢﻤﻨﺎ‪ ،‬ﻗﺎﻝ ﺣُﻄﺎﺋِﻂ ﺑﻦ َﻳ ْﻌﻔﹸﺮ‪:‬‬
‫ﺨﻠﱠ َﺪﹰﺍ‬
‫ﺃﺭﻳﲏ ﺟﻮﺍﺩﹰﺍ ﻣﺎﺕ َﻫ ْﺰ ﹰﻻ ﻷَﻧﲏ ‪ ...‬ﺃﺭﻯ ﻣﺎ ﺗﺮﻳﻦ ﺃﻭ ﲞﻴﻼ ﻣُ َ‬
‫)ﻷﻧﲏ ﺑﻔﺘﺢ ﺍﻟﻼﻡ(‪ ،‬ﺃﺭﺍﺩ‪ :‬ﺩﻟﹼﻴﲏ ﻭﱂ ﻳﺮﺩ ﺭﺅﻳﺔ ﺍﻟﻌﲔ‪ ،‬ﻭﻣﻌﲎ )ﻷﻧﲏ( ﻟﻌﻠﲏ‪.‬‬
‫) َﻭُﻳ َﺰﻛﱢﻴ ﹺﻬ ْﻢ( )‪ (١٢٩‬ﺃﻱ ﻳﻄﻬّﺮﻫﻢ‪ ،‬ﻗﺎﻝ‪َ) :‬ﻧﻔﹾﺴﹰﺎ َﺯ ِﻛﻴّﹰﺔ( )‪ (١٨٧٥‬ﺃﻱ ﻣﻄﱠﻬﺮﺓ‪.‬‬
‫ﺖ ﻧﻔﺴﻚ‪.‬‬ ‫ﺴﻪُ( )‪ (١٣٠‬ﺃﻱ ﺃﻫﻠﻚ ﻧﻔﺴﻪ ﻭﺃﻭﺑﻘﻬﺎ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺳﻔﻬ َ‬ ‫) َﺳ ِﻔ َﻪ َﻧ ﹾﻔ َ‬
‫ﺻ ﹶﻄﻔﹶﻰ ﻟﹶﻜ ُﻢ ﺍﻟﺪﱢ ﻳ َﻦ( )‪ (١٣٢‬ﺃﻱ ﺃﺧﻠﺺ ﻟﻜﻢ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻦ ﺍﻟﺼَﻔﹾﻮﺓ‪.‬‬ ‫)ﺍ ْ‬
‫ﻒ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻗﺎﻝ ﺍﻷﺧﻄﻞ‪:‬‬ ‫)ﹶﺃ ْﻡ ﹸﻛ ْﻨُﺘ ْﻢ ُﺷ َﻬﺪَﺍ َﺀ( )‪) (١٣٣‬ﺃﻡ( ﲡﺊ ﺑﻌﺪ ﻛﻼﻡ ﻗﺪ ﺍﻧﻘﻄﻊ‪ ،‬ﻭﻟﻴﺴﺖ ﰲ ﻣﻮﺿﻊ ﻫﻞ‪ ،‬ﻭﻻ ﺃﻟ ِ‬
‫ﺏ ﺧﻴﺎﻻ‬ ‫ﺲ ﺍﻟﻈﱠﻼﻡ ﻣﻦ ﺍﻟﺮﱠﺑﺎ ﹺ‬ ‫ﻂ ‪ ...‬ﹶﻏﹶﻠ َ‬ ‫ﺖ ﺑﻮﺍﺳ ٍ‬ ‫ﻛﺬَﺑﺘْﻚ ﻋﻴﻨُﻚ ﺃﻡ ﺭﺃﻳ َ‬
‫) ﻳﻘﻮﻝ‪ :‬ﻛﺬﺑﺘﻚ ﻋﻴﻨﻚ‪ ،‬ﻫﻞ ﺭﺃﻳﺖ‪ ،‬ﺃﻭﺑﻞ ﺭﺃﻳﺖ(‪.‬‬
‫ﻕ( )‪ (١٣٤‬ﻭﺍﻟﻌﺮﺏ ﲡﻌﻞ ﺍﻟﻌﻢ ﻭﺍﳋﺎﻝ ﺃﺑﹰﺎ‪.‬‬ ‫ﻚ ﺇ ْﺑﺮَﺍﻫِﻴ َﻢ ﻭَﺇ ْﺳﻤَﺎﻋِﻴ ﹶﻞ َﻭﹺﺇﺳْﺤﺎ َ‬‫ﻚ ﻭَﺇﻟ َﻪ ﺁﺑَﺎِﺋ َ‬
‫)ﻗﹶﺎﻟﹸﻮﺍ َﻧ ْﻌﺒُﺪُ ﺇ ﹶﳍ َ‬

‫)ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﱂ ﺍﹾﲰﻊ ﻣﻦ ﺣَﻤّﺎﺩ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ ﲪﺎﺩ ﺑﻦ ﺯﻳﺪ ﻋﻦ ﺃﻳﻮﺏ‪ ،‬ﻋﻦ ﻋِﻜﺮﻣﺔ‪ :‬ﺇﻥﹼ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻗﺎﻝ ﻳﻮﻡ‬
‫ﻑ ﹶﺃ ﹾﻥ َﻳ ﹾﻔَﻌ ﹶﻞ ﹺﺑ ِﻪ ﻗﺮﻳﺶ ﻣَﺎ ﹶﻓﻌَﻠﺖ ﹶﺛﻘِﻴﻒ ﹺﺑﻌُﺮْ َﻭ ﹶﺓ ﺍﺑﻦ‬
‫ﺍﻟﻔﺘﺢ‪ ،‬ﺣﻴﺚ ﺑﻌﺚ ﺍﻟﻌﺒﺎﺱ ﺇﱃ ﺃﻫﻞ ﻣﻜﺔ‪ :‬ﺭُﺩﱡﻭﺍ ﻋَﻠﻲﱠ ﺃﰊ ﻓﺈﻧّﻲ ﺃﺧَﺎ ُ‬
‫ﺿ ﹺﺮ ﻣَﻨﱠﻬَﺎ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﻧَﺎﺭﺍﹰ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺑﻌﺚ ُﻋﺮْﻭﺓ ﺇﱃ ﺛﻘﻴﻒ‪ ،‬ﻳﺪﻋﻮﻫﻢ ﺇﱃ‬ ‫ﺴﻌُﻮﺩ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﻟﹶﺌﻦ ﹶﻓ َﻌﻠﹸﻮﺍ‪َ ،‬ﻷ ْ‬
‫َﻣ ْ‬
‫ﻕ ﺑﻴﺖٍ‪ ،‬ﰒ ﻧﺎﺩﺍﻫﻢ ﺇﱃ ﺍﻹﺳﻼﻡ ﻓﺮﻣﺎﻩ ﺭﺟﻞ ﺑﺴﻬﻢ‪ ،‬ﻓﻘﺘﻠﻪ‪.‬‬ ‫ﺍﷲ‪ ،‬ﻓﺮﻗﻰ ﻓﻮ َ‬
‫)َﺑ ﹾﻞ ِﻣﻠﱠ ﹶﺔ ﺇْﺑﺮَﺍﻫِﻴ َﻢ( )‪ :(١٣٥‬ﺍﻧﺘﺼﺐ‪ ،‬ﻷﻥ ﻓﻴﻪ ﺿﻤﲑ ﻓﻌﻞﹴ‪ ،‬ﻛﺄﻥ ﳎﺎﺯﻩ ﺑﻞ ﺍﺗﺒﻌﻮﺍ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﻭ‪ :‬ﻋﻠﻴﻜﻢ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ‪.‬‬
‫) ِﺣﻨﹺﻴﻔﹰﺎ( )‪ :(١٣٥‬ﺍﳊﻨﻴﻒ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﰒ ﲰّﻰ ﻣﻦ ﺍﺧﺘﱳ ﻭﺣﺞ ﺍﻟﺒﻴﺖ ﺣﻨﻴﻔﹰﺎ ﳌﺎ ﺗﻨﺎﺳﺨﺖ‬
‫ﺍﻟﺴﻨﻮﻥ‪ ،‬ﻭﺑﻘﻲ ﻣﻦ ﻳﻌﺒﺪ ﺍﻷﻭﺛﺎﻥ ﻣﻦ ﺍﻟﻌﺮﺏ ﻗﺎﻟﻮﺍ‪ :‬ﳓﻦ ﺣُﻨﻔﺎﺀ ﻋﻠﻰ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﻭﱂ ﻳﺘﻤﺴﻜﻮﺍ ﻣﻨﻪ ﺇﻻ ﲝﺞ ﺍﻟﺒﻴﺖ‪،‬‬
‫ﻭﺍﳋِﺘﺎﻥ؛ ﻭﺍﳊﻨﻴﻒ ﺍﻟﻴﻮﻡ‪ :‬ﺍﳌﺴﻠﻢ‪.‬‬
‫)ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ‪:‬‬
‫ﺸﻲّ ﺭﺃﻳﺘﻪ ‪ ...‬ﺣﻨﻴﻔﺎﹰ ﻭﻣِﻦ ﻗﹶﺮْﻥ ﺍﻟﻀﱡﺤَﻰ ﻳﺘَﻨﺼﱠ ُﺮ‬ ‫ﺇﺫﺍ ﺧﺎﻟﻒ ﺍﻟﻈﱢﻞﹼ ﺍﻟﻌ ِ‬
 ‫ﻳﻌﲏ ﺍﳊﺮﺑﺎﺀ(‪.‬‬
‫ﳉﻌْﺪﻱّ‪:‬‬‫ﻕ( )‪ ،(١٣٧‬ﻣﺼﺪ ُﺭ ﺷﺎﻗﻘﺘﻪ ﻭﻫﻮ ﺍﳌﺸﺎﻗﹼﺔ ﺃﻳﻀﺎﹰ‪) ،‬ﻭﺷﺎﻗﹼﻪ‪ :‬ﺑﺎﻳﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍ ﹶ‬ ‫)ﻓﹶﺈﻧّﻤَﺎ ُﻫ ْﻢ ﻓِﻲ ﺷِﻘﺎ ﹴ‬
‫ﻭﻛﺎﻥ ﺇﻟﻴﻬﺎ ﻛﺎﻟﺬﻱ ﺍﺻﻄﺎﺩ َﺑ ﹾﻜﺮَﻫﺎ ‪ ...‬ﺷِﻘﺎﻗﹰﺎ ﻭﺑُﻐﻀﹰﺎ ﺃﻭ ﺃﹶﻃﻢﱠ َﻭﹶﺃ ْﻫﺠَﺮﺍ‬
‫ﻭﳎﺎﺯﻩ‪ :‬ﺣﺎﺭﺏ‪ ،‬ﻭﻋﺼﻰ‪.‬‬
‫ﷲ( )‪ (١٣٨‬ﺃﻱ ﺩﻳ َﻦ ﺍﷲ‪ ،‬ﻭﺧِﻠﻘﺘَﻪ ﺍﻟﱵ ﺧﻠﻘﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﻓِﻄﺮﺗﻪ‪ ،‬ﻣِﻦ ﻓﺎﻃﺮ ﺃﻱ ﺧﺎﻟﻖ‪.‬‬ ‫ﺻ ْﺒ َﻐ ﹶﺔ ﺍ ِ‬‫) ِ‬
‫)ﺃﹶﻡ ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺇﻥﱠ ﺇ ْﺑﺮَﺍﻫِﻴ َﻢ( )‪ (١٤٠‬ﺃﻡ ﰲ ﻣﻮﺿﻊ ﺃﻟﻒ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﳎﺎﺯﻫﺎ‪ :‬ﺃﺗﻘﻮﻟﻮﻥ‪.‬‬
‫)ﺃﹸﻣﱠ ﹰﺔ َﻭﺳَﻄﹰﺎ( )‪ (١٤٣‬ﺃﻱ َﻋ ْﺪ ﹰﻻ ﺧﻴﺎﺭﺍﹰ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﻓﻼﻥ ﻭﺍﺳﻂﹲ ﰲ ﻋﺸﲑﺗﻪ‪ ،‬ﺃﻱ ﰲ ﺧﻴﺎﺭ ﻋﺸﲑﺗﻪ‪.‬‬
‫)ﻭﻗﺎﻝ ﻏﹶﻴْﻼﻥ‪:‬‬
‫ﺖ ﻣﺎﻟﻜﺎ ﻭ َﺣ ْﻨﻈﹶﻼ‬ ‫ﻭﻗﺪ ﻭﺳَﻄ ُ‬
‫ﳋﻠﹾﻒ‪.‬‬‫ﺲ ﻭﻳﺎﺑﺴ ﹸﺔ ﺍ ِ‬
‫ﺃﻱ ﺻﺮﺕ ﻣﻦ ﺃﻭﺳﻄﻬﻢ ﻭﺧﻴﺎﺭﻫﻢ(‪ .‬ﻭﻭﺍﺳﻂ‪ :‬ﰲ ﻣﻮﺿﻊ ﻭﺳﻂ‪ ،‬ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪ :‬ﻧﺎﻗﺔ َﻳَﺒ ٌ‬
‫)ﺭَﺅُﻑٌ( )‪ :(١٤٣‬ﻓﹶﻌﻮﻝ ﻣﻦ ﺍﻟﺮﺃﻓﺔ‪ ،‬ﻭﻫﻲ ﺃﺷﺪّ ﺍﻟﺮﲪﺔ‪.‬‬
‫)ﻗﺎﻝ ﺍﻟﻜﹸﻤﻴﺖ‪:‬‬
‫ﻭﻫﻢ ﺍﻷَﺭﺃﻓﻮﻥ ﺑﺎﻟﻨﺎﺱ ﰲ ﺍﻟﺮﺃ ‪ ...‬ﻓﺔ ﻭﺍﻷﺣْﻠﻤﻮﻥ ﰲ ﺍﻷﺣﻼﹺﻡ‬
‫ﺤﺮَﺍ ﹺﻡ( )‪ (١٤٤‬ﺃﻱ ﻗﺼ َﺪ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ‪ ،‬ﻗﺎﻝ ﺍﳍﺬﱄﹼ‪:‬‬ ‫ﺠ ِﺪ ﺍﹾﻟ َ‬
‫ﺴﹺ‬ ‫) َﺷ ﹾﻄ َﺮ ﺍ ﹾﻟ َﻤ ْ‬
‫ﺤﺴُﻮ ُﺭ‬ ‫ﺇﻥﹼ ﺍﻟﻌَﺴِﲑ ﻬﺑﺎ ﺩﺍﺀٌ ُﻣﺨَﺎ ِﻣﺮُﻫﺎ ‪ ...‬ﻓﹶﺸ ﹾﻄﺮَﻫﺎ َﻧ ﹶﻈﺮُ ﺍ ﹾﻟ َﻌْﻴَﻨ ْﻴ ﹺﻦ َﻣ ْ‬
‫)ﺍﻟﻌﺴﲑ‪ :‬ﺍﻟﻨﺎﻗﺔ ﺍﻟﱵ ﱂ ﺗُﺮﻛﺐ(‪ ،‬ﺷﻄﺮﻫﺎ‪ :‬ﳓﻮﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺃ ْﺣﻤَﺮ‪:‬‬
‫ﺗَﻌْﺪﻭ ﺑﻨﺎ َﺷ ﹾﻄ َﺮ َﺟ ْﻤ ﹴﻊ ﻭﻫﻲ ﻋﺎﻗِﺪﺓﹲ ‪ ...‬ﻗﺪ ﻛﺎﺭﺏ ﺍﻟﹾﻌ ﹾﻘﺪُ ﻣِﻦ ﺇﻳﻘﺎﺩﻫﺎ ﺍﳊﹸﻘﹸﺒَﺎ‬
‫ﺇﻳﻘﺎﺩﻫﺎ‪ :‬ﺳُﺮﻋﺘﻬﺎ‪.‬‬
‫)ﹺﺑ ﹸﻜﻞﱢ ﺁﻳ ٍﺔ( )‪ (١٤٥‬ﺃﻱ ﻋﻼﻣﺔ‪ ،‬ﻭﺣﺠﺔ‪.‬‬
‫) َﻭِﻟ ﹸﻜ ﹴّﻞ ﹺﻭ ْﺟ َﻬ ﹲﺔ ﻫُ َﻮ ﻣُﻮَﻟﹼﻴﻬَﺎ( )‪ (١٤٨‬ﺃﻱ ﻣﻮﺟّﻬﻬﺎ‪.‬‬
‫ﺱ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺣُ ﺠّﺔﹲ ﺇﻻﱠ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻇﹶﻠﻤُﻮﺍ ِﻣ ْﻨ ُﻬ ْﻢ( )‪ (١٥٠‬ﻣﻮﺿﻊ )ﹺﺇﻻﱠ( ﻫﺎ ﻫﻨﺎ ﻟﻴﺲ ﲟﻮﺿﻊ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﺇﳕﺎ ﻫﻮ‬ ‫)ﹶﻟِﺌ ﻼﱠ َﻳﻜﹸﻮ ﹶﻥ ﻟِﻠﻨّﺎ ﹺ‬
‫ﻣﻮﺿﻊ ﻭﺍﻭ ﺍﳌﻮﺍﻻﺓ‪ ،‬ﻭﳎﺎﺯﻫﺎ‪ :‬ﻟﺌﻼ ﻳﻜﻮﻥ ﻟﻠﻨﺎﺱ ﻋﻠﻴﻜﻢ ﺣﺠﺔ‪ ،‬ﻭﻟﻠﺬﻳﻦ ﻇﻠﻤﻮﺍ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺸﻬَﺪﺍ‬ ‫ﺐ َﻭَﻳ ْ‬‫ﻒ ﻧﻔﺴَﻪ ‪ ...‬ﻭَﺍ ْﺑﻨَﻲ ﹶﻗﺒﹺﻴﺼ ﹶﺔ ﺃﻥ ﹶﺃﻏِﻴ َ‬ ‫ﺇﻻﹼ ﻛﺨﺎﺭﹺﺟ ﹶﺔ ﺍﳌﻜﻠﱢ ِ‬
‫ﻭﻣﻌﻨﺎﻩ‪ :‬ﻭﺧﺎﺭﺟﺔﹶ‪ ،‬ﻭﻗﺎﻝ ﻋَﻨ َﺰ ﺑﻦ ﺩَﺟﺎﺟ ﹶﺔ ﺍﳌﺎ ﹺﺯﱐﹼ‪:‬‬
‫ﺕ‬
‫ﺖ ﻣﻌﹰﺎ ﻭﺃﹶﻏﺪﱠ ِ‬ ‫ﰿ ‪ ...‬ﻓﻠﺒُﻮﻧُﻪ َﺟ ﹺﺮَﺑ ْ‬ ‫ﻕ ﻓﺎ ﹴ‬‫ﻉ ﻓِﻲ َﺗﻔﱠﺮُ ﹺ‬ ‫َﻣ ْﻦ ﻛﺎﻥ ﹶﺃ ْﺳ َﺮ َ‬
‫ﺖ‬
‫ﺿﻴّﻌﺘﻢُ ‪ ...‬ﻛﺎﻟﻐُﺼْﻦ ﰲ ﻏﹸﻠﹶﻮﺍِﺋ ِﻪ ﺍﳌﹸَﺘَﻨﺒﱢ ِ‬ ‫ﺇﻻﹼ ﻛﻨﺎ ِﺷ َﺮ ﹶﺓ ﺍﻟﺬﻱ َ‬
‫ﻏﹸﻠﹶﻮَﺍﺋﻪ‪ :‬ﺳﺮﻋﺔ ﻧﺒﺎﺗﻪ‪ ،‬ﻳﺮﻳﺪ‪ :‬ﻭﻧﺎﺷﺮﺓ ﺍﻟﺬﻱ ﺿﻴﻌﺘﻢ‪ ،‬ﻷﻥ ﺑﲏ ﻣﺎﺯﻥ ﻳﺰﻋﻤﻮﻥ ﺃﻥ ﻓﺎﳉﺎ ﺍﻟﺬﻱ ﰲ ﺑﲏ ﺳُﻠﹶﻴﻢ‪ ،‬ﻭﻧﺎﺷﺮﺓ ﺍﻟﺬﻱ‬
‫ﰲ ﺑﲏ ﺃﺳﺪ‪ :‬ﳘﺎ‪ ،‬ﺍﺑﻨﺎ ﻣﺎﺯ ٍﻥ‪.‬‬
‫ﺕ ِﻣ ْﻦ َﺭﺑﱢﻬﹺﻢ َﻭ َﺭ ْﺣﻤَﺔ( ﻳﻘﻮﻝ‪ :‬ﺗﺮﺣّﻢٌ ﻣﻦ ﺭﻬﺑﻢ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬ ‫ﺻﻠﹶﻮﺍ ٌ‬ ‫ﻚ َﻋﹶﻠ ْﻴﻬﹺﻢ َ‬ ‫)ﹸﺃﻭَﻟِﺌ َ‬
‫ﺏ ﻭﺍﻟ َﻮﺟَﻌﺎ‬ ‫ﺐ ﺃﰊ ﺍﻷﻭﺻﺎ َ‬ ‫ﻼ ‪ ...‬ﻳﺎ َﺭﺏﱢ َﺟﻨﱢ ْ‬ ‫ﺤﹰ‬ ‫ﺗﻘﻮﻝ ﹺﺑْﻨﺘِﻰ ﺇﺫﺍ ﹶﻗﺮﱠْﺑﺖُ ﻣُﺮَْﺗ ِ‬
‫ﺖ ﻓﺎ ﹾﻏَﺘ ِﻤﻀِﻰ ‪ ...‬ﻧَﻮﻣﹰﺎ ﻓﺈﻥ ﳉِﻨﺐ ﺍﳌﺮﺀ ﻣُﻀْﻄ ﺠَﻌﺎ‬ ‫ﺻﻠﱠﻴ ِ‬ ‫ﻚ ﻣِﺜﻞ ﺍﻟﺬﻱ َ‬ ‫ﻋﻠﻴ ِ‬
‫ﻚ ﺑﺎﻟﺘﺮﺣﻢ‬ ‫ﺕ ﱄ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻧﺼﺒﻪ ﺟﻌﻠﻪ ﺃﻣﺮﹰﺍ ﻳﻘﻮﻝ‪ :‬ﻋﻠﻴ ِ‬ ‫ﺖ ﱄ ﻭﺩﻋﻮ ِ‬ ‫ﻚ ﻣﺜ ﹸﻞ ﺫﻟﻚ ﻗﻠ ِ‬ ‫ﻓﻤﻦ ﺭﻓﻊ )ﻣﺜﻞ( ﺟﻌﻠﻪ‪ :‬ﻋﻠﻴ ِ‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﱄ‪.‬‬
 ‫ﺤ ﹴﺮ ﺃﻱ ﺃﹸﻋﻠﻢ ﻟﺬﺍﻙ‪.‬‬ ‫ﺸَﻌ ﹴﺮ ﺃﻭ َﻣْﻨ َ‬
‫ﻒ ﺃﻭ َﻣ ْ‬ ‫ﷲ( )‪ :(١٥٨‬ﻭﺍﺣﺪﻬﺗﺎ ﺷﻌﲑﺓ‪ ،‬ﻭﻫﻲ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ :‬ﻣﺎ ﹸﺃﺷِﻌﺮ ِﻟﻤَﻮﻗ ٍ‬ ‫) َﺷﻌَﺎﺋِﺮ ﺍ ِ‬
‫ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺍ ﹶﳍﺪْﻯ‪ ،‬ﺇﺫﺍ ﺃﹶﺷﻌﺮﻫﺎ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳُﻘﻠﱢﺪﻫﺎ‪ ،‬ﺃﻭ ﳛﻠﻠﱢﻬﺎ ﹶﻓﺄﹶﻋﻠﻢ ﺃﻬﻧﺎ ﻫَﺪﻯٌ‪ ،‬ﻭﺍﻷﺻﻞ‪ :‬ﺃ ﹸﻥ ﻳﺸﻌﺮﻫﺎ ﲝﺪﻳﺪﺓ ﰲ‬
‫ﺳﻨﺎﻣﻬﺎ ﻣﻦ ﺟﺎﻧﺒﻬﺎ ﺍﻷﳝﻦ‪ :‬ﻳَﻄﻌُﻨﻬﺎ ﺣﱴ ﻳَﺨﺮﺝ ﺍﻟﺪﻡ‪.‬‬
‫)ﻭﺍﻟﻔﹸﻠﹾﻚِ( )‪ :(١٦٤‬ﺗﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻫﻲ ﺍﻟﺴﻔﻴﻨﺔ ﻭﺍﻟﺴﱡﻔﹸﻦ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﻫﻲ‬
‫ﺍﻟﻄﱠﺮْﻓﺎﺀ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻄﱠﺮْﻓﺎﺀ‪.‬‬
‫) َﻭَﺑﺚﱠ ﻓِﻴﻬَﺎ( )‪ (١٦٤‬ﺃﻱ ﻓﺮّﻕ ﻭﺑﺴَﻂ‪َ ) ،‬ﻭ َﺯﺭَﺍﹺﺑﻲﱡ ﻣَﺒْﺜﹸﻮﺛﹶﺔﹲ( )‪ (٨٨١٦‬ﺃﻱ ﻣﺘﻔﺮﻗﺔ ﻣﺒﺴﻮﻃﺔ‪.‬‬
‫ﻯ ﺍﹾﻟﺬِﻳ َﻦ ﹶﻇﹶﻠﻤُﻮﺍ( )‪ (١٦٥‬ﺃﻱ ﻳﻌﻠﻢ‪ ،‬ﻭﻟﻴﺲ ﺑﺮﺅﻳﺔ ﻋﲔ‪.‬‬ ‫) ُﻭﹶﻟ ْﻮ َﻳ َﺮ َ‬
‫ﺏ( )‪ (١٦٦‬ﺃﻱ ﺍﻟ ُﻮ ﺻُﻼﺕ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﺘﻮﺍﺻﻠﻮﻥ ﻋﻠﻴﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﺣﺪﻬﺗﺎ )ﻭُ ﺻْﻠﺔ(‪.‬‬ ‫ﺖ ﹺﺑ ﹺﻬ ْﻢ ﺍ َﻷ ْﺳﺒَﺎ ُ‬‫) َﻭَﺗ ﹶﻘﻄﱠ َﻌ ْ‬
‫ﺴﺮَﺓ ﺃﺷﺪّ ﺍﻟﻨﺪﺍﻣﺔ‪.‬‬ ‫ﺤ ْ‬ ‫ﺕ( )‪ :(١٦٧‬ﺍﹾﻟ َ‬ ‫) َﺣﺴَﺮﺍ ٍ‬
‫ﳋﻄﹶﻰ‪ ،‬ﻭﺍﺣﺪﻬﺗﺎ‪ :‬ﺧُﻄﻮﺓ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﺛﺮ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫ﺕ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ِﻥ( )‪ (١٦٨‬ﻫﻲ ﺍ ﹸ‬ ‫) ُﺧ ﹸﻄﻮَﺍ ِ‬
‫)ﺃﹶﻟﹾﻔﹶﻴْﻨَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﺁﺑَﺎ َﺀﻧَﺎ( )‪ :(١٦٨‬ﺃﻱ ﻭﺟﺪﻧﺎ‪) .‬ﹶﺃ َﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﺁﺑَﺎﺅُﻫُﻢ ﹶﻻ َﻳ ْﻌ ِﻘﻠﹸﻮﻥ َﺷﻴْﺌﹰﺎ( )‪ ،(١٧٠‬ﺍﻷﻟﻒ ﻟﻴﺴﺖ ﺃﻟﻒ‬
‫) ﺍﻻﺳﺘﻔﻬﺎﻡ( ﺃﻭ ﺍﻟﺸﻚ‪ ،‬ﺇﳕﺎ ﺧﺮﺟﺖ ﳐﺮﺝ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺗﻘﺮﻳﺮﹰﺍ ﺑﻐﲑ ﺍﻻﺳﺘﻔﻬﺎﻡ‪) .‬ﹶﺃ َﻭﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ ﺁﺑَﺎﺅُﻫُﻢ ﹶﻻ َﻳ ْﻌﻠِﻘﻮﻥ ﺷَﻴْﺌﺎﹰ( ﺃﻱ‪:‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺁﺑﺎﺅﻫﻢ‪.‬‬
‫ﺴ َﻤﻊُ( )‪ ،(١٧٠‬ﺇﳕﺎ ﺍﻟﺬﻱ َﻳ ْﻨ ِﻌﻖُ ﺍﻟﺮﺍﻋﻲ‪ ،‬ﻭﻭﻗﻊ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﳌﻨﻌﻮﻕ ﺑﻪ‬ ‫) َﻭ َﻣﹶﺜﻞﹸ ﺍﻟﱠﺬِﻳﻦَ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹶﻛ َﻤﹶﺜ ﹺﻞ ﺍﻟﹼﺬِﻱ َﻳ ْﻨ ِﻌﻖُ ﹺﺑﻤَﺎ ﹶﻻ َﻳ ْ‬
‫ﻭﻫﻲ ﺍﻟﻐﻨﻢ؛ ﺗﻘﻮﻝ‪ :‬ﻛﺎﻟﻐﻨﻢ ﺍﻟﱵ ﻻ ﺗﺴﻤﻊ ﺍﻟﱵ ﻳﻨﻌﻖ ﻬﺑﺎ ﺭﺍﻋﻴﻬﺎ؛ ﻭﺍﻟﻌﺮﺏ ﺗﺮﻳﺪ ﺍﻟﺸﻲﺀ ﻓﺘﺤﻮّﻟﻪ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﺳﺒﺒﻪ‪،‬‬
‫ﺽ ﻋﻠﻰ ﺍﻟﻨﺎﻗﺔ ﻭﺇﳕﺎ ﺗُﻌﺮَﺽ ﺍﻟﻨﺎﻗﺔ ﻋﻠﻰ ﺍﳊﻮﺽ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻫﺬﺍ ﺍﻟﻘﻤﻴﺺ ﻻ ﻳﻘﻄﻌﲏ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪:‬‬ ‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﺃﻋﺮﺽ ﺍﳊﻮ َ‬
‫ﳋﻒّ‪ ،‬ﻭﻫﺬﺍ ﺍﳉﻨﺲ؛ ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪) :‬ﻣَﺎ ﺇ ﹾﻥ‬ ‫ﺃﺩﺧﻠﺖ ﺍﻟ ﹶﻘﹶﻠ ْﻨﺴُﻮَﺓ ﰲ ﺭﺃﺳﻲ‪ ،‬ﻭﺇﳕﺎ ﺃﺩﺧﻠﺖ ﺭﺃﺳﻚ ﰲ ﺍﻟﻘﹶﻠﹶﻨْﺴُﻮَﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺍ ﹸ‬
‫ﺼﻴَﺎﺡ ﻬﺑﺎ‪ ،‬ﻗﺎﻝ ﺍﻷﺧﻄﻞ‪:‬‬ ‫ﺼَﺒ ِﺔ( )‪ (٢٨٣٦‬ﻣﺎ ﺇﻥﹼ ﺍﻟﻌُﺼْﺒﺔ ﻟﺘﻨﻮﺀ ﺑﺎﳌﻔﺎﺗﺢ‪ :‬ﺃﻱ ﺗﺜﻘﻠﻬﺎ‪ .‬ﻭﺍﻟﻨﻌﻴﻖ‪ :‬ﺍﻟ ِ‬ ‫َﻣﻔﹶﺎِﺗ ﺤَﻪ ﻟﹶﺘَﻨُﻮﺀُ ﺑﹺﺎ ﹾﻟﻌُ ْ‬
‫ﺍ ْﻧ ِﻌ ْﻖ ﺑﻀَﺄﻧﻚ ﻳﺎ ﺟﺮﻳ ُﺮ ﻓﺈﳕﺎ ‪ ...‬ﻣﻨﱠﺘﻚ ﻧ ﹾﻔﺴُﻚ ﰲ ﺍﳋﻼﺀ ﺿَﻼﻻ‬
‫) َﻭﻣَﺎ ﹸﺃ ِﻫﻞﱠ ﺑﹺﻪ( )‪ (١٧٣‬ﺃﻱ ﻭﻣﺎ ﺃﺭﻳ َﺪ ﺑﻪ‪ ،‬ﻭﻟﻪ ﳎﺎﺯ ﺁﺧﺮ‪ ،‬ﺃﻱ‪ :‬ﻣﺎ ﺫﹸﻛﺮ ﻋﻠﻴﻪ ﻣﻦ ﺃﲰﺎﺀ ﺁﳍﺘﻬﻢ‪ ،‬ﻭﱂ ﻳُﺮﺩ ﺑﻪ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﻚ ُﻳ ﹶﻄﻞﹼ‪.‬‬‫ﺲ ِﻣ ﹾﺜﻞﹸ ﹶﺫِﻟ َ‬
‫ﺡ ﻓﺎ ْﺳُﺘ ﹺﻬﻞﱠ ﹶﺃﹶﻟْﻴ َ‬‫ﺏ َﻭ ﹶﻻ ﹶﺃ ﹶﻛ ﹶﻞ َﻭ ﹶﻻ ﺻَﺎ َ‬ ‫ﺖ َﻣ ْﻦ ﹶﻻ َﺷ ﹺﺮ َ‬‫ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ‪ :‬ﹶﺃ َﺭﹶﺃْﻳ َ‬
‫ﲑ ﻣﻀﻄﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻋﺎ ٍﺩ ِﺷَﺒﻌَﻪ‪.‬‬ ‫ﻍ َﻭ ﹶﻻ ﻋَﺎ ٍﺩ( )‪ (١٧٣‬ﺃﻱ ﻻ ﻳﺒﻐﻲ ﻓﻴﺄﻛﻠﻪ ﻏ َ‬ ‫) ﹶﻏ ْﻴ َﺮ ﺑَﺎ ﹴ‬
‫ﺻَﺒ َﺮﻫُﻢ َﻋﻠﹶﻰ ﺍﻟﻨﱠﺎ ﹺﺭ( )‪) (١٧٥‬ﻣﺎ( ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﰲ ﻣﻌﲎ ﺍﻟﺬﻱ‪ ،‬ﻓﻤﺠﺎﺯﻫﺎ‪ :‬ﻣﺎ ﺍﻟﺬﻱ ﺻﺒّﺮﻫﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪،‬‬ ‫)ﻓﹶﻤﺎ ﹶﺃ ْ‬
‫ﻭﺩﻋﺎﻫﻢ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻟﻴﺲ ﺑﺘﻌﺠﺐ‪.‬‬
‫ﷲ( )‪ ،(١٧٧‬ﻓﺎﻟﻌﺮﺏ ﲡﻌﻞ ﺍﳌﺼﺎﺩﺭ‬ ‫ﺏ َﻭﹶﻟ ِﻜﻦﱠ ﺍﻟﹺﺒﺮﱠ َﻣ ْﻦ ﺁ َﻣ َﻦ ﺑﹺﺎ ِ‬
‫ﺲ ﺍﻟﹺﺒﺮﱡ ﹶﺃ ﹾﻥ ﺗُﻮَﻟﱡﻮﺍ ُﻭﺟُﻮ َﻫ ﹸﻜ ْﻢ ِﻗَﺒ ﹶﻞ ﺍ ﹾﻟﻤَﺸﺮﹺﻕ ﻭَﺍ ﹾﻟ َﻤ ْﻐ ﹺﺮ ﹺ‬ ‫)ﹶﻟْﻴ َ‬
‫ﺻﻔﺎﺕٍ‪ ،‬ﻓﻤﺠﺎﺯ ﺍﻟﱪّ ﻫﺎ ﻫﻨﺎ‪ :‬ﳎﺎﺯ ﺻﻔﺔ ﻝ)ﻣَﻦ ﺁﻣﻦ ﺑﺎﷲ(‪ ،‬ﻭﰲ ﺍﻟﻜﻼﻡ‪ :‬ﻭﻟﻜﻦ ﺍﻟﺒﺎﺭﱠ ﻣَﻦ ﺁﻣﻦ ﺑﺎﷲ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ‪:‬‬
‫ﺖ ﺣﱴ ﻣﺎ ﺗَﺰﻳﺪُ ﻣَﺨﺎﻓﺘِﻲ ‪ ...‬ﻋﻠﻰ َﻭ ِﻋ ﹴﻞ ﰲ ﺫﻱ ﺍﻟ ِﻘﻔﹶﺎﺭﺓ ﻋﺎِﻗ ﹺﻞ‬ ‫ﻭﻗﺪ ﺧِﻔ ُ‬
‫ﷲ( ﻭﰲ ﻭﻓﻌﻞ )ﻭَﺍ ﹾﻟﻤُﻮﻓﹸﻮ ﹶﻥ ﹺﺑ َﻌ ْﻬ ِﺪﻫِﻢ(‪ ،‬ﰒ‬ ‫)ﻭَﺍﻟﹾﻤُﻮﻓﹸﻮﻥﹶ ﹺﺑ َﻌ ْﻬ ِﺪﻫِﻢ( )‪ (١٧٧‬ﺭُﻓﻌﺖ ﻋﻠﻰ ﻣﻮﺍﻻﺓ ﻗﻮﻟﻪ‪َ ) :‬ﻭﹶﻟ ِﻜﻦﱠ ﺍﻟﹺﺒﺮﱠ َﻣ ْﻦ ﺁ َﻣ َﻦ ﺑﹺﺎ ِ‬
‫ﺖ ﻣَﻦ ﻳﻨﺸﺪ‬ ‫ﺃﹸﺧﺮﺟﻮﺍ )ﻭﺍﻟﺼﱠﺎﹺﺑﺮﹺﻳﻦ ﻓِﻲ ﺍﻟَﺒﹶﺄﺳَﺎ ِﺀ( )‪ (١٧٧‬ﻣﻦ ﺍﻷﲰﺎﺀ ﺍﳌﺮﻓﻮﻋﺔ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﺇﺫﺍ ﻛﺜﺮ ﺍﻟﻜﻼﻡ؛ ﲰﻌ ُ‬
‫ﺑﻴﺖ ﺧِﺮْﻧﹺﻖ ﺑﻨﺖ ﻫِﻔﹼﺎﻥ ﻣﻦ ﺑﲏ ﺳﻌﺪ ﺑﻦ ﺿَُﺒﻴْﻌﺔ‪ ،‬ﺭﻫﻂ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﻻ َﻳ ْﺒ َﻌ َﺪ ﹾﻥ ﹶﻗﻮْﻣﻲ ﺍﻟﺬﻳﻦ ُﻫ ُﻢ ‪ُ ...‬ﺳﻢﱡ ﺍﻟﻌُﺪﺍﺓ ﻭﺁﻓ ﹸﺔ ﺍﹾﻟ ﺠُﺰ ﹺﺭ‬
‫ﺍﻟﻨﺎﺯﻟﲔ ﺑﻜﻞ ﻣُﻌَْﺘ َﺮ ٍﻙ ‪ ...‬ﻭﺍﻟﻄﻴﺒﲔ ﻣَﻌﺎِﻗ َﺪ ﺍﻷ ْﺯ ﹺﺭ‬
‫ﻓﻴﺨﺮﺟﻮﻥ ﺍﻟﺒﻴﺖ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺮﻓﻊ ﺇﱃ ﺍﻟﻨﺼﺐ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻓﻌﻪ ﻋﻠﻰ ﻣﻮﺍﻻﺓ ﺃﻭﻟﻪ ﰲ ﻣﻮﺿﻊ ﺍﻟﺮﻓﻊ‪.‬‬
 ‫)ﹶﻓ َﻤ ْﻦ ﻋُ ِﻔ َﻰ ﻟ ُﻪ ِﻣ ْﻦ ﺃﺧِﻴ ِﻪ ﺷَﻲْﺀٌ( )‪ (١٧٨‬ﺃﻱ ﺗُﺮﻙ ﻟﻪ‪.‬‬
‫ﺼﻔﹼ ﹺﻲ‪:‬‬
‫ﳋ َ‬‫ﺹ َﺟﻨَﻔﹰﺎ( )‪ (١٨٢‬ﺃﻱ ﺟﻮﺭﹰﺍ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻭﻋُﺪﻭﻻﹰ‪ ،‬ﻗﺎﻝ ﻋﺎﻣﺮ ﺍ ﹶ‬ ‫) ِﻣ ْﻦ ﻣُﻮ ﹴ‬
‫ُﻫ ُﻢ ﺍﹶﳌ ْﻮﻟﹶﻰ ﻭﻗﺪ ﺟَﻨﻔﹶﻮﺍ ﻋﻠﻴﻨﺎ ‪ ...‬ﻭﺇﻧّﺎ ﻣﻦ ﻟِﻘﺎﺋﻬﻢ ﹶﻟﺰُﻭ ُﺭ‬
‫ﺟﻨﻔﻮﺍ‪ :‬ﺃﻱ ﺟﺎﺭﻭﺍ‪ ،‬ﻭﺍﳌﻮﱃ ﻫﺎﻫﻨﺎ ﰲ ﻣﻮﺿﻊ ﺍﳌﻮﺍﱃ‪ ،‬ﺃﻱ ﺑﲎ ﺍﻟﻌﻢ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬

‫ﻼ( )‪.(٢٢٥‬‬ ‫ﺨ ﹺﺮﺟُﻜﻢ ِﻃ ﹾﻔ ﹰ‬ ‫)ﻳُ ْ‬

‫ﺐ َﻋﹶﻠ ْﻴﻜﹸﻢُ ﺍﻟﺼﱢﻴَﺎ ُﻡ( )‪ (١٨٣‬ﺃﻱ ﻓﹸﺮﺽ ﻋﻠﻴﻜﻢ‪.‬‬
‫)ﻛﹸِﺘ َ‬

‫)ﻓﹶﻠﹾﻴَﺴْﺘَﺠﹺﻴﺒُﻮﺍ ﻟِﻲ( )‪ (١٨٦‬ﺃﻱ ﻳُﺠﻴﺒﻮﱐ ﻗﺎﻝ ﹶﻛﻌْﺐ ﺍﻟَﻐَﻨ ﹺﻮﻱّ‪:‬‬

‫ﺐ‬
‫ﻉ ﺩﻋﺎ ﻳﺎ ﻣَﻦ ُﻳﺠﹺﻴﺐ ﺇﱃ ﺍﻟﻨﱠﺪَﻯ ‪ ...‬ﻓﻠﻢ ﻳﺴﺘﺠﺒﻪ ﻋﻨﺪ ﺫﺍﻙ ﻣُﺠﻴ ُ‬ ‫ﻭﺩﺍ ﹴ‬
‫ﺃﻱ ﻓﻠﻢ ﳛﺒﻪ ﻋﻨﺪ ﺫﺍﻙ ﳎﻴﺐ‪.‬‬
‫ﺼﻔﹼ ﹺﻲ‪:‬‬
‫ﳋ َ‬‫)ﹶﻟ ْﻴﹶﻠ ﹶﺔ ﺍﻟﺼﱢﻴَﺎ ﹺﻡ( )‪ :(١٨٧‬ﳎﺎﺯﻫﺎ ﻟﻴﻞ ﺍﻟﺼﻴﺎﻡ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻀﻊ ﺍﻟﻮﺍﺣﺪ ﰲ ﻣﻮﺿﻊ ﺍﳉﻤﻴﻊ‪ ،‬ﻗﺎﻝ ﻋﺎﻣﺮ ﺍ ﹶ‬
‫ُﻫ ُﻢ ﺍﹶﳌﻮْﱃ ﻭﻗﺪ ﺟَﻨﻔﹶﻮﺍ ﻋﻠﻴﻨﺎ ‪ ...‬ﻭﺇﻧّﺎ ﻣﻦ ﻟِﻘﺎﺋﻬﻢ ﹶﻟﺰُﻭ ُﺭ‬
‫)ﺍﻟﺮﱠﹶﻓﺚﹸ( )‪ (١٨٨‬ﺃﻱ ﺍﻹﻓﻀﺎﺀ ﺇﱃ ﻧﺴﺎﺋﻜﻢ‪ ،‬ﺃﻱ ﺍﻟﻨﻜﺎﺡ‪.‬‬
‫ﺠ ْﻌ ِﺪﻱّ‪:‬‬
‫) ُﻫﻦﱠ ﻟِﻴَﺎ ﺱٌ ﹶﻟ ﹸﻜ ْﻢ( )‪ :(١٨٧‬ﻳﻘﺎﻝ ﻻﻣﺮﺃﺓ ﺍﻟﺮﺟﻞ‪ :‬ﻫﻲ ﻓﺮﺍﺷﻪ‪ ،‬ﻭﻟﺒﺎﺳﻪ ﻭﺇﺯﺍﺭﻩ‪ ،‬ﻭﳏﻞ ﺇﺯﺍﺭﻩ‪ ،‬ﻗﺎﻝ ﺍ ﹾﻟ َ‬
‫ﺖ ﻋﻠﻴﻪ ﻓﻜﺎﻧﺖ ﻟِﺒﺎﺳﺎ‬ ‫َﺗﹶﺜﻨﱠ ْ‬
‫ﻂ ﹾﺍ َﻷ ْﺳ َﻮ ِﺩ( )‪ :(١٨٧‬ﺍﳋﻴﻂ ﺍﻷﺑﻴﺾ‪ :‬ﻫﻮ ﺍﻟﺼﺒﺢ ﺍﳌﺼﺪّﻕ‪ ،‬ﻭﺍﳋﻴﻂ ﺍﻷﺳﻮﺩ ﻫﻮ ﺍﻟﻠﻴﻞ‪،‬‬ ‫ﺨَﻴ ِ‬
‫ﺨﻴْﻂ ﹾﺍ َﻷْﺑَﻴﺾُ ِﻣ َﻦ ﺍﹾﻟ َ‬ ‫) ﺍﹾﻟ َ‬
‫ﻭﺍﳋﻴﻂ ﻫﻮ ﺍﻟﻠﻮﻥ‪.‬‬
‫)ﹶﻓﺮﹺﻳﻘﹰﺎ( )‪ :(١٨٨‬ﺍﻟﹶﻔﺮﹺﻳﻖ ﻫﻲ ﺍﻟﻄﺎﺋﻔﺔ‪.‬‬
‫ﺕ ِﻣ ْﻦ ﺃﺑْﻮَﺍﺑﹺﻬَﺎ( )‪ :(١٨٩‬ﺍﻟﱪّ ﻫﻨﺎ‪ :‬ﰲ ﻣﻮﺿﻊ‬ ‫ﺲ ﺍﹾﻟﹺﺒﺮﱡ ﹺﺑﹶﺄ ﹾﻥ ﺗَﺄﺗُﻮﺍ ﺍﻟﹾﺒُﻴُﻮﺕَ ِﻣ ْﻦ ﹸﻇﻬُﻮ ﹺﺭﻫَﺎ َﻭﹶﻟ ِﻜﻦﱠ ﺍ ﹾﻟﹺﺒﺮﱠ َﻣ ﹺﻦ ﺍﺗﱠﻘﻰ ﻭَﺃﹾﺗُﻮﺍ ﺍ ﹾﻟُﺒﻴُﻮ َ‬ ‫) َﻭﹶﻟْﻴ َ‬
‫ﺍﻟﺒﺎﺭ‪ ،‬ﻭﳎﺎﺯﻫﺎ‪ :‬ﺃﻱ ﺍﻃﻠﺒﻮﺍ ﺍﻟﱪّ ﻣﻦ ﺃﻫﻠﻪ ﻭﻭﺟﻬﻪ ﻭﻻ ﺗﻄﻠﺒﻮﻩ ﻋﻨﺪ ﺍﳉﻬَﻠﺔ ﺍﳌﺸﺮﻛﲔ‪.‬‬
‫ﳊﺮُﻡ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﺟﻞ ﻣﻔﺘﻮﻥ ﰲ ﺩﻳﻨﻪ ﺃﻱ ﻛﺎﻓﺮ‪.‬‬ ‫)ﻭَﺍ ﹾﻟ ِﻔْﺘَﻨﺔﹸ ﹶﺃ َﺷﺪﱡ ِﻣ َﻦ ﺍ ﹾﻟ ﹶﻘْﺘ ﹺﻞ( )‪ (١٩‬ﺃﻱ ﺍﻟﻜﻔﺮ ﺃﺷﺪّ ﻣﻦ ﺍﻟﻘﺘﻞ ﰲ ﺃﺷﻬﺮ ﺍ ﹸ‬
‫) ﺍﻟﺘﱠ ْﻬﻠﹸ ﹶﻜ ِﺔ( )‪ (١٩٥‬ﻭﺍﳍﹶﻼﻙ‪ ،‬ﻭﺍ ﹶﳍﻠﹶﻚ‪ ،‬ﻭﺍ ﹸﳍﻠﹾﻚ ﻭﺍﺣﺪ‪.‬‬
‫ﺤ ﺞﱠ ﻭَﺍ ﹾﻟﻌُ ْﻤ َﺮ ﹶﺓ ﷲ‪ :(١٩٦) ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺃﻥ ﺍﻟﻌﻤﺮﺓ ﻟﻴﺴﺖ ﲟﻔﺘﺮﺿﺔ‪ ،‬ﻭﺇﳕﺎ ﻧﺼﺒﺖ ﻋﻠﻰ ﻣﺎ ﻗﺒﻠﻬﺎ؛ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪:‬‬ ‫) َﻭﹶﺃِﺗﻤﱡﻮﺍ ﺍﹾﻟ َ‬
‫ﺤ ﺞﱠ ﻭَﺍ ﹾﻟﻌُ ْﻤ َﺮﺓﹸ ﷲ( ﻳﺮﻓﻊ ﺍﻟﻌﻤﺮﺓ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺇﻬﻧﺎ ﻟﻴﺴﺖ ﲟﻔﺘﺮﺿﺔ‪.‬‬ ‫ﻭﺃﺧﱪﻧﺎ ﺍﺑﻦ َﻋﻮْﻥ ﻋﻦ ﺍﻟﺸﱠﻌْﱯ ﺃﻧﻪ ﻛﺎﻥ ﻳﻘﺮﺃ ) َﻭﹶﺃﺗِﻤﱡﻮﺍ ﺍﹾﻟ َ‬
‫ﻭﻣﻦ ﻧﺼﺒﻬﺎ ﺃﻳﻀﹰﺎ ﺟﻌﻠﻬﺎ ﻏﲑ ﻣﻔﺘﺮﺿﺔ‪.‬‬
‫ﺤﺼَﺮ‪،‬‬‫ﺼ ْﺮُﺗ ْﻢ( ‪ (١٩٦‬ﺃﻱ ﺇﻥ ﻗﺎﻡ )ﺑﻜﻢ( ﺑﻌﲑ‪ ،‬ﺃﻭ ﻣﺮﺿﺘﻢ‪ ،‬ﺃﻭ ﺫﻫﺒﺖ ﻧﻔﻘﺘﻜﻢ‪ ،‬ﺃﻭﻓﺎﺗﻜﻢ ﺍﳊﺞﱡ‪ ،‬ﻓﻬﺬﺍ )ﻛﻠﻪ( ُﻣ ْ‬ ‫)ﹶﻓﹺﺈ ﹾﻥ ﹸﺃ ْﺣ ِ‬
‫ﻭﺍﶈﺼﻮﺭ‪ :‬ﺍﻟﺬﻱ ﺟُﻌﻞ ﰲ ﺑﻴﺖ‪ ،‬ﺃﻭ ﺩﺍﺭ‪ ،‬ﺃﻭ ﺳﺠ ﹴﻦ‪.‬‬
‫ﻯ( )‪ (١٩٦‬ﻗﺎﻝ ﻳﻮﻧﺲ‪ :‬ﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﻳﻘﻮﻝ ﰲ ﻭﺍﺣﺪ )ﺍ ﹶﳍﺪْﻯ(‪َ :‬ﻫﺪْﻳﺔ‪ ،‬ﺗﻘﺪﻳﺮﻫﺎ َﺟﺪْﻳﺔ ﺍﻟﺴﺮﺝ‪ ،‬ﻭﺍﳉﻤﻴﻊ‬ ‫) ﺍ ﹶﳍ ْﺪ ﹺ‬
‫ﺍﹾﻟ ﺠَﺪﻯ‪ ،‬ﳐﻔﻒ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﻭﻻ ﺃﻋﻠﻢ ﺣﺮﻓﹰﺎ ﻳﺸﺒﻬﻪ‪.‬‬
‫ﻚ( )‪ :(١٩٦‬ﺍﻟﻨﱡﺴُﻚ ﺃﻥ ﻳَﻨﺴُﻚ‪ ،‬ﻳَﺬﺑَﺢ ﷲ‪ ،‬ﻓﺎﻟﺬﺑﻴﺤﺔ ﺍﻟﻨﺴﻴﻜﺔ‪.‬‬ ‫)ﹶﺃ ْﻭ ﻧُﺴُ ٍ‬
‫ﺸ َﺮ ﹲﺓ ﻛﹶﺎﻣِﻠﺔﹲ( )‪ ،(١٩٦‬ﺍﻟﻌﺮﺏ ﺗﺆﻛﺪ ﺍﻟﺸﻲﺀ ﻭﻗﺪ ﻓﹸﺮﻍ ﻣﻨﻪ ﻓﺘﻌﻴﺪﻩ‬ ‫ﻚ َﻋ ْ‬ ‫ﳊ ﺞّ َﻭ َﺳ ْﺒ َﻌ ٍﺔ ﺇﺫﹶﺍ َﺭ َﺟ ْﻌُﺘ ْﻢ ِﺗ ﹾﻠ َ‬‫ﻼﹶﺛ ِﺔ ﺃﻳّﺎ ﹴﻡ ﻓِﻲ ﺍ ﹶ‬
‫ﺼﻴَﺎ ُﻡ ﹶﺛ ﹶ‬
‫)ﹶﻓ ِ‬
‫ﺑﻠﻔﻆ ﻏﲑﻩ ﺗﻔﻬﻴﻤﹰﺎ ﻭﺗﻮﻛﻴﺪﹰﺍ‪.‬‬
‫ﺽ ﻓِﻴ ﹺﻬﻦﱠ ﺍﳊ ﺞﱠ( )‪َ (١٩٧‬ﻣ ْﻦ ﹶﺃ ْﻭ ﺫﹶﻡ ﰲ ﺍﳊﺞ‪ :‬ﺃﻱ ﻓﺮﺿﻪ ﻋﻠﻴﻪ ﺃﻱ ﺃﻟﺰﻣﻪ ﻧﻔﺴﻪ‪.‬‬ ‫)ﻓﻤ ْﻦ ﹶﻓ َﺮ َ‬
 ‫ﺚ( )‪ (١٩٧‬ﺃﻱ ﻻ ﹶﻟﻐَﺎ ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬ ‫)ﻓﻼ َﺭﹶﻓ ﹶ‬
‫ﺚ ﺍﻟﺘﻜﻠﹼ ﹺﻢ‬ ‫ﻋﻦ ﺍﻟﻠﱠﻐَﺎ ﻭﺭَﻓ ِ‬
‫ﳊﺞﱢ( )‪ (١٩٧‬ﺃﻱ ﻻ ﺷﻚ ﻓﻴﻪ ﺃﻧﻪ ﻻﺯﹺﻡٌ ﰲ ﺫﻱ ﺍﳊﺠﺔ‪ ،‬ﻫﺬﺍ ﻓﻴﻤﻦ ﻗﺎﻝ‪) :‬ﺟﺪﺍ ﹶﻝ( ﻭﻣﻦ ﻗﺎﻝ‪) :‬ﻻ ﺟﺪﺍﻝﹲ‬ ‫) َﻭ ﹶﻻ ﹺﺟﺪَﺍ ﹶﻝ ﻓِﻲ ﺍ ﹶ‬
‫ﰲ ﺍﳊ ﺞّ(‪ :‬ﻣﻦ ﺍﺠﻤﻟﺎﺩﻟﺔ‪.‬‬
‫ﻀُﺘ ْﻢ( )‪ (١٩٨‬ﺃﻱ ﺭﺟﻌﺘﻢ ﻣﻦ ﺣﻴﺚ ﺟﺌﺘﻢ‪.‬‬ ‫)ﻓﹶﺈﹺﺫﹶﺍ ﹶﺃﹶﻓ ْ‬
‫ﺕ( )‪ :(٢٠٣‬ﺍ ﹾﻟ َﻤ ْﻌﺪُﻭﺩَﺍﺕ‪ :‬ﺃﻳﺎﻡ ﺍﻟﺘﺸﺮﻳﻖ؛ ﺍﳌﻌﻠﻮﻣﺎﺕ‪َ :‬ﻋﺸْﺮ ﺫﻱ ﺍﳊﺠﺔ‪.‬‬ ‫) َﻣ ْﻌﺪُﻭﺩَﺍ ٍ‬
‫ﺖ ﻭﻟﺪِﺩﺕ ﺑﻌﺪﻱ؛ ﻣﺼﺪﺭﻩ ﺍﻟﹶﻠﺪَﺩ‪،‬‬ ‫ﳋﺼَﺎﻡ( )‪ :(٢٠٤‬ﺷﺪﻳﺪ ﺍﳋﺼﻮﻣﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﻔﺎﺟﺮ‪ :‬ﺃﺑ ﱡﻞ ﻭﺃﻟﺪﱡ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻗﺪ ﺑﻠﹶﻠ َ‬ ‫)ﹶﺃﹶﻟﺪﱡ ﺍ ِ‬
‫ﺴﻴﱠﺐُ ﺑﻦ ﻋَﻠﹶﺲ‪:‬‬ ‫ﻭﺍﳉﻤﻴﻊ‪ :‬ﻗﻮﻡ ﹸﻟﺪّ‪ ،‬ﻗﺎﻝ ﺍﳌﹸ َ‬
‫ﺲ ﺍِﳌﻬَﺎ ُﺩ( )‪ :(٢٠٦‬ﺍﻟ ِﻔﺮَﺍﺵ‪.‬‬ ‫ﺼﻤﱢﻢُ ) َﻭﹶﻟﹺﺒﹾﺌ َ‬
‫ﷲ ﺍ َﻷَﺑ ﱡﻞ ﺍﳌﹸ َ‬
‫ﷲ ﻳﺎ ﺁﻝ ﻋﺎﻣﺮﹴﻭﻫﻞ ﻳﺘّﻘﻰ ﺍ َ‬ ‫ﺃﻻ ﺗﺘّﻘﻮﻥ ﺍ َ‬
‫ﺴﻪُ( )‪ :(٢٠٧‬ﻳﺒﻴﻌﻬﺎ‪.‬‬ ‫ﺸﺮﹺﻯ َﻧ ﹾﻔ َ‬ ‫)َﻳ ْ‬
‫)ﺍﻟﺴﱢ ﹾﻠ ﹺﻢ( )‪ :(٢٠٨‬ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺍﻟﺴﱠﻠﹾﻢ ﻳﺆﻧﺚ ﻭﻳﺬﻛﺮ‪ ،‬ﻗﺎﻝ ﺣﺎﺟﺰ ﺍﻷ ْﺯ ِﺩﻱّ‪:‬‬
‫ﻭﺇﻥﹼ ﺍﻟﺴﱢﻠﻢ ﺯﺍﺋﺪﺓﹲ َﻧﻮَﺍﻩ‬
‫ﺴﻦُ ﺍﻟﺴﱢﻠ ﹺﻢ‪.‬‬ ‫ﺤَ‬ ‫ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺍﻟﺼﻠﺢ‪) ،‬ﻛﹶﺎﻓﱠ ﹰﺔ( )‪ :(٢٠٨‬ﲨﻴﻌﺎﹰ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﹺﺇ ﻧﻪ ﹶﻟ َ‬
‫)ﻭَﺍﻟﱠﺬِﻳ َﻦ ﺍﺗﱠﻘﹶﻮْﺍ ﹶﻓ ْﻮﹶﻗ ُﻬ ْﻢ( )‪ :(٢١٢‬ﺃﻱ ﺃﻓﻀﻞ ﻣﻨﻬﻢ‪.‬‬
‫ﺏ( )‪ (٢١٢‬ﺑﻐﲑ ﳏﺎﺳﺒﺔ‪.‬‬ ‫)ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﺣﺴَﺎ ﹴ‬
‫)ﺃﹸﻣ ﹰﺔ ﻭَﺍ ِﺣ َﺪ ﹰﺓ( )‪ (٢١٣‬ﺃﻱ ِﻣﻠﱠ ﹰﺔ ﻭﺍﺣﺪ ﹰﺓ‪.‬‬
‫ﳉﻨﱠ ﹶﺔ(‪.‬‬
‫ﺠﻨﱠﺔ( )‪ (٢١٤‬ﺃﻱ ﺃﺣﺴﺒﺘﻢ ) ﺃ ﹾﻥ َﺗ ْﺪﺧُﻠﹸﻮﺍ ﺍ ﹶ‬ ‫ﺴﺒْﺘ ُﻢ ﹶﺃ ﹾﻥ َﺗ ْﺪﺧُﻠﹸﻮﺍ ﺍ ﹾﻟ َ‬
‫)ﹶﺃ ْﻡ َﺣ ِ‬
‫)ﺧَﻠﹶﻮْﺍ ِﻣ ْﻦ ﹶﻗ ْﺒِﻠ ﹸﻜ ْﻢ( )‪ (٢١٤‬ﺃﻱ ﻣﻀّﻮﺍ‪.‬‬
‫) َﻭﺯُﹾﻟ ﹺﺰﻟﹸﻮﺍ( )‪ (٢١٤‬ﺃﻱ ﺧُﻮﱢﻓﻮﺍ‪.‬‬
‫ﳊﺮَﺍ ﹺﻡ ِﻗﺘَﺎ ﹴﻝ ﻓِﻴ ِﻪ( )‪ (٢١٧‬ﳎﺮﻭﺭ ﺑﺎﳉﻮﺍﺭ ﳌِﺎ ﻛﺎﻥ ﺑﻌﺪﻩ )ﻓِﻴ ِﻪ( ﻛﻨﺎﻳﺔﹲ ﻟﻠﺸﻬﺮ ﺍﳊﺮﺍﻡ‪ ،‬ﻭﻗﺎﻝ‬ ‫ﻚ َﻋ ﹺﻦ ﺍﻟﺸﱠ ْﻬ ﹺﺮ ﺍ ﹶ‬ ‫ﺴﹶﺌﻠﹸﻮَﻧ َ‬
‫)َﻳ ْ‬
‫ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺕ ﻭَﻳﺴﺄﻡ ﺳﺎﺋ ُﻢ‬ ‫ﻟﻘﺪ ﻛﺎﻥ ﰲ ﺣَﻮ ﹴﻝ ﺛﹶﻮﺍ ٍﺀ ﹶﺛﻮَﻳﺘُﻪ ‪ُ ...‬ﺗﹶﻘﻀﱢﻰ ﹸﻟﺒَﺎﻧﺎ ٍ‬

‫ﺖ ﹶﺃ ْﻋﻤَﺎﹸﻟ ُﻬ ْﻢ( )‪ (٢١٧‬ﺃﻱ ﺑﻄﹶﻠﺖ ﻭﺫﻫﺒﺖ‪.‬‬ ‫) َﺣﹺﺒ ﹶﻄ ْ‬

‫ﺴ ﹺﺮ( )‪ (٢١٨‬ﺍﻟﻘِﻤﺎﺭ‪.‬‬ ‫)ﺍ ﹾﻟ َﻤْﻴ ِ‬
‫)ﻗﹸ ﹺﻞ ﺍ ﹾﻟ َﻌ ﹾﻔ َﻮ( )‪ (٢١٨‬ﺃﻱ ﺍﻟﻄﺎﻗﺔ ﺍﻟﱵ ﺗُﻄﻴﻘﻬﺎ ﻭﺍﻟﻘﹶﺼْﺪَ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺧﺬ ﻣﺎ ﻋﻔﺎ ﻟﻚ‪ ،‬ﺃﻱ ﻣﺎ ﺻﻔﺎ ﻟﻚ‪.‬‬
‫) َﻷﻋَْﻨَﺘﻜﹸﻢْ( )‪ (٢٢٠‬ﺃﻱ ﻷﻫﻠﻜﻜﻢ‪ ،‬ﻣِﻦ ﺍﻟﻌَﻨَﺖ‪.‬‬
‫)ﹺﻧﺴَﺎ ُﺅ ﹸﻛ ْﻢ ﺣَﺮْﺙﹲ ﹶﻟ ﹸﻜ ْﻢ( )‪ (٢٢٣‬ﻛﻨﺎﻳﺔﹲ‪ ،‬ﻭﺗﺸﺒﻴﻪ‪ ،‬ﻗﺎﻝ‪) :‬ﻓﹶﺄﺗُﻮﺍ َﺣ ْﺮﹶﺛ ﹸﻜ ْﻢ ﺃﻧﱠﻰ ِﺷ ﹾﺌُﺘ ْﻢ( )‪.(٢٢٣‬‬
‫ﺿ ﹰﺔ َﻷ ْﻳﻤَﺎﹺﻧ ﹸﻜ ْﻢ( )‪ (٢٢٤‬ﺃﻱ ﻧَﺼﺒﹰﺎ‪.‬‬
‫ﷲ ﻋُ ْﺮ َ‬
‫ﺠ َﻌﻠﹸﻮﺍ ﺍ َ‬
‫) َﻭ ﹶﻻ َﺗ ْ‬
‫ﲔ ﺗ ﹶﻘَﺘﻄِﻊ ﻬﺑﺎ ﻣﺎ ﹰﻻ ﺃﻭ ﺗﻈﻠﻢ ﺑﹺﻬﺎ‪.‬‬ ‫ﻭ) ﺍﻟﻠﱠ ْﻐ ﹺﻮ( )‪ :(٢٢٥‬ﻻ ﻭﺍﷲ‪ ،‬ﻭﺑﻠﻰ ﻭﺍﷲ‪ ،‬ﻭﻟﻴﺲ ﺑﻴﻤ ﹴ‬
‫ﲔ ﻗﺎﻝ ﺃﻭْﺱ ﺑﻦ ﺣَ ﺠَﺮ‪:‬‬ ‫) ﻳﻮﻟﹸﻮ ﹶﻥ( )‪ :(٢٢٥‬ﻳُﻮﻟِﻰ ﳛﻠﻒ‪ ،‬ﻣﻦ ﺍ َﻷ ﻟﻴّﺔ ﻭﻫﻲ ﺍﻟﻴﻤﲔ‪ ،‬ﹸﺃ ﹾﻟﻮَﺓ‪ ،‬ﻭﺃﻟﻴّﺔ ﺍﻟﻴﻤ ُ‬
‫ﺖ ﻣَﺮﺍﻡُ‬
‫َﻋﹶﻠﻰﱠ ﺃﹶﻟﻴّﺔﹲ ﻋﺘﻘﺖ ﻗﺪﳝﹰﺎ ‪ ...‬ﻓﻠﹶﻴﺲ ﳍﺎ ﻭﺇﻥ ﹸﻃﻠِﺒ ْ‬
‫)ﹶﻓﹺﺈ ﹾﻥ ﻓﹶﺎﺅُﻭﺍ( )‪ (٢٢٦‬ﺃﻱ ﺭﺟﻌﻮﺍ ﻋﻦ ﺍﻟﻴﻤﲔ‪.‬‬
‫ﺼ َﻦ( )‪ :(٢٢٨‬ﻭَﺍﻟﺘﱠ َﺮﺑﱡﺺ )ﺃﹶﻥ( ﻻ ﺗَﻘﺪَﻡ ﻋﻠﻰ ﺯﻭﺝ ﺣﱴ ﺗﻘﹶﻀﻰ ﺛﻼﺛﺔ ﻗﺮﻭﺀٍ؛ ﻭﺍﺣﺪﻫﺎ‪ :‬ﹶﻗ ْﺮﺀٌ‪ ،‬ﻓﺠﻌﻠﻪ ﺑﻌﻀﻬﻢ‬ ‫)َﻳَﺘ َﺮﺑﱠ ْ‬
 ‫) ﺍﳊِﻴﻀﺔ(‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺍﻟﻄﻬﺮ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺸﺪﱡ ﻷَﻗﺼﺎﻫﺎ َﻋ ﹺﺰ َﱘ ﻋَﺰﺍﺋِﻜﺎ‬ ‫ﺖ ﺟﺎﺷ ُﻢ ﻏﺰﻭ ٍﺓ ‪َ ...‬ﺗ ُ‬ ‫ﻭﰲ ﻛﻞ ﻋﺎﻡ ﺃﻧ َ‬
‫ﻣﺆﺭﱠﺛ ٍﺔ ﻣﺎ ﹰﻻ ﻭﰲ ﺍﻷﺻﻞ ﹺﺭ ﹾﻓ َﻌ ﹰﺔ ‪ ...‬ﻟِﻤﺎ ﺿﺎﹶﻉ ﻓﻴﻬﺎ ﻣِﻦ ﹸﻗﺮُﻭ ِﺀ ﻧﹺﺴﺎﺋﻜﺎ‬
‫ﺖ‬
‫ﺖ ﻣﻦ ﺍﻟﻄﻬﺮ ﺇﱃ ﺍﳊﻴﺾ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﺑﻞ ﻫﻮ ﺍﻟﻄﻬﺮ ﻓﺨﺮﺟ ْ‬ ‫ﻭﻛﻞ ﻗﺪ ﺃﺻﺎﺏ‪ ،‬ﻷﻧﻪ ﺧﺮﻭﺝ ﻣﻦ ﺷﻲﺀ ﺇﱃ ﺷﻲﺀ ﻓﺨﺮﺟ ْ‬
‫ﻣﻦ ﺍﳊﻴﺾ ﺇﱃ ﺍﻟﻄﻬﺮ‪ .‬ﻭﺃﻇﻨﻪ ﺃﻧﺎ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﻗﺪ ﺃﻗﺮﺃﺕ ﺍﻟﻨﺠﻮﻡُ‪ ،‬ﺇﺫﺍ ﻏﺎﺑﺖ‪.‬‬
‫) َﻭُﺑﻌُﻮﹶﻟﺘُﻬُﻦﱠ( )‪ :(٢٢٨‬ﺍﻷﺯﻭﺍﺝ‪ ،‬ﻭﺍﺣﺪﻫﺎ َﺑﻌْﻞ‪.‬‬
‫) َﺩ َﺭ َﺟ ﹲﺔ( )‪ :(٢٢٨‬ﻣﻨﺰﻟﺔ‪.‬‬
‫ﷲ( )‪ (٢٢٩‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﺇﻻﹼ ﺃﻥ ُﻳﻮﻗﻨﺎ‪.‬‬ ‫) ﺇﻻﱠ ﹶﺃ ﹾﻥ َﻳﺨَﺎﻓﹶﺎ ﹶﺃﻻﱠ ُﻳﻘِﻴﻤَﺎ ُﺣﺪُﻭ َﺩ ﺍ ِ‬
‫)ﻓﹶﺈ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ( )‪ (٢٢٩‬ﻫﺎ ﻫﻨﺎ‪ :‬ﻓﺈﻥ ﺃﻳﻘﻨﺘﻢ‪.‬‬
‫ﷲ( )‪ (٢٣٠‬ﺃﻱ ﺃﻳﻘﹶﻨﺎ‪.‬‬ ‫)ﹺﺇ ﹾﻥ ﻇﹶﻨّﺎ ﹶﺃ ﹾﻥ ُﻳﻘِﻴﻤَﺎ ُﺣﺪُﻭ َﺩ ﺍ ِ‬
‫ﻼ ﺗَﻌْﻀُﻠﹸﻮﻫُﻦﱠ( )‪ (٢٣٢‬ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪:‬‬ ‫)ﹶﻓَﺒﹶﻠ ْﻐ َﻦ ﹶﺃ َﺟﹶﻠﻬُﻦﱠ( )‪ :(٢٣٢‬ﻣﻨﺘﻬﻰ ﻛﻞ ﻗﺮ ٍﺀ ﺃﻭ ﺷﻬﺮ‪ ،‬ﻓﺈﺫﺍ ﻓﺒﻠﻐﻦ ﺃﺟﻠﻬﻦ )ﹶﻓ ﹶ‬
‫ﻑ( )‪ (٢٣٢‬ﺃﻱ ﺗﺰﻭﳚﹰﺎ ﺻﺤﻴﺤﺎﹰ؛ ) ﹶﻻ ﺗَﻌْﻀُﻠﹸﻮﻫُﻦﱠ(‬ ‫ﺿﻮْﺍ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ‬
‫ﻣﻨﺘﻬﻰ ﺍﻟ ِﻌﺪﱠﺓ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻭﻗﱠﺖ ﺍﷲ؛ ﰒ ﻗﺎﻝ‪َ) :‬ﺗﺮَﺍ َ‬
‫)‪ (٢٣٢‬ﺃﻱ ﻻ ﲢﺒﺴﻮﻫﻦ‪ ،‬ﻭﻧﺮﻯ ﺃﻥ ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﺘﻌﻀﻴﻞ‪.‬‬
‫) ﹶﻻ ُﺗﻀَﺎﺭﱡ ﻭَﺍِﻟ َﺪ ﹲﺓ ﺑﹺﻮَﻟﹶﺪِﻫَﺎ( )‪ (٢٣٣‬ﺭﻓﻊٌ‪ ،‬ﺧﱪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ ) :‬ﹶﻻ ُﺗﻀَﺎﺭﱠ( ﺑﺎﻟﻨﺼﺐ؛ ﻓﺈﳕﺎ ﺃﺭﺍﺩ ) ﹶﻻ ُﺗﻀَﺎ ﹺﺭ ْﺭ(‪ ،‬ﻧَﻬْﻰٌ‪.‬‬
‫ﻚ ﻭﺇﻥ ﻗﹸﻀﻰ ﺷﻲﺀ ﻛﺎﻥ‪.‬‬ ‫ﺿُﺘ ْﻢ ﺑﹺﻪ ِﻣ ْﻦ ِﺧ ﹾﻄَﺒ ِﺔ ﺍﻟﻨﱢﺴَﺎ ِﺀ( )‪ (٢٣٥‬ﺃﻱ ﰲ ﻋِﺪﱠﻬﺗﻦ ﺃﻥ ﺗﻘﻮﻝ‪ :‬ﺇﱐ ﺃﺭﻳﺪ ﺃﻥ ﺃﺗﺰﻭﺟ ِ‬ ‫)ﻓِﻴﻤَﺎ َﻋﺮﱠ ْ‬
‫) ﹶﻻ ﺗُﻮَﺍﻋِﺪُﻭﻫُﻦﱠ ِﺳﺮّﹰﺍ( ﺍﻟﺴﱢﺮ‪ :‬ﺍﻹﻓﻀﺎﺀ ﺑﺎﻟﻨﻜﺎﺡ‪ ،‬ﻗﺎﻝ ﺍﻟﹾ ﺤُﻄﹶﻴْﺌﹶﺔ‪:‬‬
‫ﻉ‬
‫ﻒ ﺍﻟﻘِﺼﺎ ﹺ‬ ‫ﻭﻳَﺤﺮُﻡ ِﺳﺮﱡ ﺟﺎﺭﺗِﻬﻢ ﻋﻠﻴﻬﻢ ‪ ...‬ﻭﻳﺄﻛﻞ ﺟﺎﺭُﻫﻢ ﺃﹸﻧُ َ‬
‫ﺃﻱ ﻣﺎ ﺍﺳﺘﺄﻧﻔﺖ؛ ﻭﻗﺎﻝ ﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬
‫ﺴ ْﻖ‬
‫ﻓ َﻌﻒﱠ ﻋﻦ ﺇﺳﺮﺍﺭﻫﺎ ﺑَﻌﺪ ﺍﻟ َﻌ َ‬
‫ﻳﻌﲏ ﻏﺸﻴﺎﻬﻧﺎ‪ ،‬ﺃﺭﺍﺩ ﺍﳉﻤِﺎﻉ‪ .‬ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﺑﻦ ُﺣ ﺠْﺮ ﺍﻟ ِﻜﻨْﺪﻱّ‪:‬‬
‫ﺴﺮﱠ ﺃﻣﺜﺎﻟِﻲ‬ ‫ﺴﻦُ ﺍﻟ ِ‬ ‫ﺕ ﻭﺃﻻﱠ ﻳُﺤ ِ‬ ‫ﺖ َﺑﺴْﺒﺎﺳ ﹸﺔ ﺍﻟﻴﻮ َﻡ ﺃﻧﱠﻨﹺﻲ ‪ ...‬ﹶﻛﺒﹺﺮ ُ‬ ‫ﺃﻻ ﺯَﻋﻤ ْ‬
‫) ﺍﳌﹸ ﹾﻘِﺘ ﹺﺮ( )‪ (٢٣٦‬ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﺃﻗﺘ َﺮ ﻓﻼﻥ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻛﺎﻥ ُﻣﻘﱢ ﻼﹰ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﻻ ﻣِﻦ َﺭﺑﹺﻴﻊ ﺍﻟﹸﻤْﻘِﺘﺮﻳﻦ ﺭُ ﹺﺯ ﹾﺋﺘُﻪُ ‪ ...‬ﹺﺑﺬِﻱ َﻋﹶﻠ ﹴﻖ ﻓﺎﻗَﻨ ْﻰ ﺣَﻴﺎ َﺀ ِﻙ ﻭﺍ ﺻْﱪﹺﻱ‬
‫) ﺇﻻﱠ ﺃ ﹾﻥ َﻳ ْﻌﻔﹸﻮ ﹶﻥ( )‪ (٢٣٧‬ﻫﻦ‪ :‬ﻳﺘﺮﻛﻦ‪ ،‬ﻳﻬﱭ‪ ،‬ﻋﻔﻮﺕ ﻟﻚ ﻋﻦ ﻛﺬﺍ ﻭﻛﺬﺍ‪ :‬ﺗﺮﻛﺘﻪ ﻟﻚ‪.‬‬
‫)ﻓ ﹺﺮﺟَﺎ ﹰﻻ( )‪ :(٢٣٩‬ﻭﺍﺣﺪﻫﺎ‪ :‬ﺭﺍﺟﻞ‪ ،‬ﻣﺜﻞ ﻗﻴﺎﻡ ﻭﻗﺎﺋﻢ‪.‬‬
‫ﻑ( )‪ :(٢٤١‬ﻛﺎﻧﻮﺍ ﺇﺫﺍ ﻃﹼﻠﻘﻮﺍ ﳝﺘﻌﻮﻬﻧﺎ ﻣﻦ ﺍﳌِﻘﻨﻌﺔ ﻓﻤﺎ ﻓﻮﻕ ﺫﻟﻚ؛ ﻣﺘﻌﻬﺎ ﻭﲪﱠﻤﻬﺎ‪ :‬ﺃﻱ‬ ‫ﺕ ﻣَﺘَﺎ ﻉٌ ﺑﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ‬ ‫) َﻭﻟِﻠ ُﻤ ﹶﻄﻠﱠﻘﹶﺎ ِ‬
‫ﺃﻋﻄﺎﻫﺎ‪.‬‬
‫ﻺ ِﻣ ْﻦ َﺑﻨﹺﻲ ﺇﺳْﺮَﺍﺋِﻴﻞﹶ( )‪ :(٢٤٦‬ﻭﺟﻮﻫﻬﻢ‪ ،‬ﻭﺃﺷﺮﺍﻓﻬﻢ‪ ،‬ﺫﹸﻛﺮ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺎ ﺭﺟﻌﻮﺍ ﻣﻦ ﺑﺪﺭ ﲰﻊ‬ ‫) ﺍﹶﻟ َﻤ ِ‬
‫ﺶ ﻟﻮ‬ ‫ﻚ ﺍﹶﻟﻤَﻸ ِﻣ ْﻦ ﻗﹸ َﺮَﻳ ﹴ‬ ‫ﻼ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻳﻘﻮﻝ‪ :‬ﺇﳕﹶﺎ ﹶﻗَﺘﻠﹾﻨَﺎ َﻋ ﺠَﺎِﺋ َﺰ ﺻُﻠﹾﻌﺎﹰ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺃﻭﻟِﺌ َ‬ ‫ﺭﺟ ﹰ‬
‫ﻚ َﻣ َﻊ ﹶﻓﻌَﺎﳍِﻢ‪.‬‬ ‫ﺕ ﹶﻓﻌَﺎﹶﻟ َ‬
‫ﺕ ﹶﻓﻌَﺎﳍﻢ‪ ،‬ﺃﻱ ﺣﻀﺮﺕ‪ ،‬ﺍ ْﺣَﺘﹶﻘ ْﺮ َ‬ ‫ﺍﺣﺘَﻀﺮ َ‬
‫ﺴ ْﻴُﺘ ْﻢ( )‪ :(٢٤٦‬ﻫﻞ ﺗﻌﺪﻭﻥ ﺃﻥ ﺗﻔﻌﻠﻮﺍ ﺫﻟﻚ‪.‬‬ ‫) َﻫ ﹾﻞ َﻋ َ‬
‫ﻼ ﻭﻛﺜﺮﺓ‪.‬‬ ‫ﺴ ﹺﻢ( )‪ (٢٤٧‬ﺃﻱ ﺯﻳﺎﺩﺓ‪ ،‬ﻭﻓﻀ ﹰ‬ ‫ﺠْ‬‫ﺴ ﹶﻄ ﹰﺔ ﻓِﻲ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ ﻭَﺍﹾﻟ ﹺ‬
‫)َﺑ ْ‬
‫ﺕ( )‪ :(٢٤٧‬ﻋﻼﻣﺎﺕ‪ ،‬ﻭﺣُﺠﺠﹰﺎ‪.‬‬ ‫ﻚ ﻵﻳَﺎ ٍ‬ ‫) ﺇﻥﱠ ﻓِﻲ ﹶﺫِﻟ َ‬
 ‫)ﻣُ ْﺒَﺘﻠِﻴﻜﻢُ ﹺﺑَﻨ َﻬ ﹴﺮ( )‪ :(٢٤٩‬ﳐﺘﱪﻛﻢ‪.‬‬
‫) ﹶﻏ ْﺮﹶﻓ ﹰﺔ( )‪ (٢٤٩‬ﺍﻟ َﻐﺮْﻓﺔ ﻣﺼﺪﺭ‪ ،‬ﻭﺍﻟﻐُﺮْﻓﺔ‪ِ :‬ﻣﻞﹾﺀ ﺍﻟﻜﻒ‪.‬‬
‫ﷲ( )‪ (٢٤٩‬ﻳﻮﻗﻨﻮﻥ‪.‬‬ ‫ﻼﻗﹸﻮﺍ ﺍ ِ‬ ‫)َﻳ ﹸﻈﻨﱡﻮ ﹶﻥ ﹶﺃﻧﱠﻬُﻢ ﻣُ ﹶ‬
‫)ِﻓﹶﺌ ٍﺔ( )‪ :(٢٤٩‬ﲨﺎﻋﺔ‪.‬‬

‫ﺻﺒْﺮﹰﺍ( )‪ :(٢٥٠‬ﺃﻧﺰﻝ ﻋﻠﻴﻨﺎ‪.‬‬ ‫ﻍ َﻋﹶﻠ ْﻴﻨَﺎ َ‬

‫) ﺃ ﹾﻓ ﹺﺮ ﹾ‬
‫)ﺧﻠﱠﺔﹲ( )‪ :(٢٥٤‬ﻣﺼﺪﺭ ﺍﳋﻠﻴﻞ‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﻓﻼﻥ ُﺧﻠﹼﱴ‪ :‬ﺃﻱ ﺧﻠﻴﻠﻲ‪ ،‬ﻗﺎﻝ ﺃ ْﻭﻓﹶﻰ ﺑﻦ َﻣﻄﹶﺮ ﺍﳌﺎﺯﱐﹼ‪:‬‬
‫ﺃﻻ ﺃﺑﻠِﻐﺎ ﺧُﻠﻨﹺﻲ ﺟﺎﺑﺮﹰﺍ ‪ ...‬ﺑﺄﻥ ﺧﻠﻴﻠﻚ ﱂ ﻳُ ﹾﻘَﺘ ﹺﻞ‬
‫ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺧُﻠﱠﺘِﻲ‪ :‬ﺃﻱ ﺧﻠﻴﻠﻲ‪.‬‬
‫) ﺍ ﹾﻟ ﹶﻘﻴﱡﻮﻡ( )‪ :(٢٥٥‬ﺍﻟﻘﺎﺋﻢ ﻭﻫﻮ ﺍﻟﺪﺍﺋﻢ ﺍﻟﺬﻱ ﻻ ﻳﺰﻭﻝ‪ ،‬ﻭﻫﻮ ﹶﻓ ْﻴﻌﻮﻝ‪.‬‬
‫) ِﺳَﻨ ﹲﺔ( )‪ (٢٥٥‬ﺍﻟﺴﱢﻨﺔ‪ :‬ﺍﻟﻨﱡﻌﺎﺱ‪ ،‬ﻭﺍﻟﻮَﺳﻨﺔ ﺍﻟﻨﱡﻌﺎﺱ ﺃﻳﻀﹰﺎ‪ .‬ﻗﺎﻝ َﻋﺪِﻱ ﺑﻦ ﺍﻟﺮﱢﻗﺎﻉ‪:‬‬
‫ﺖ ‪ ...‬ﰲ ﻋﻴﻨﻪ ﺳِﻨﺔﹲ ﻭﻟﻴﺲ ﺑﻨﺎﺋ ﹺﻢ‬ ‫ﺱ ﻓﺮﻧﱠﹶﻘ ْ‬ ‫ﺼﺪَﻩ ﺍﻟﻨﱡﻌَﺎ ُ‬
‫َﻭ ْﺳﻨَﺎ ﹸﻥ ﺃﻗ َ‬
‫)ﻭ ﹶﻻ َﻳﺌﹸﻮ ُﺩ ُﻩ( )‪ :(٢٥٥‬ﻭﻻ ﻳُﺜﻘﻠﻪ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻟﻘﺪ ﺁﺩﺍﱐ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻣﺎ ﺃﺩﺍﻙ ﻓﻬﻮ ﱄ ﺁﺋﺪٌ‪ ،‬ﻗﺎﻝ ﺍﻟﻜ َﻤﻴْﺖ‪:‬‬
‫ﻋﻠﻴﻨﺎ ﻛﺎﻟﻨﱢﻬَﺎﺀِ ﻣُﻀﺎﻋَﻔﺎﺕ ‪ ...‬ﻣِﻦ ﺍﳌﺎ ِﺫﻱّ ﱂ ﺗﺆُ ِﺩ ﺍﳌﺘُﻮﻧَﺎ‬
‫ﺗﻘﻮﻝ‪ :‬ﻣﺎ ﺃﺛﻘﹶﻠﻚ ﻓﻬﻮ ﱄ ُﻣ ﹾﺜﻘِﻞ‪.‬‬
‫) ﹶﻻ ﺍ ْﻧِﻔﺼَﺎ َﻡ ﳍﺎ( )‪ (٢٥٦‬ﺃﻱ ﻻ ﺗﻜﺴﺮ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ‪:‬‬
‫ﻯ ﻻ ﺇﻧﻔﺼﺎ َﻡ ﳍﺎ(‬ ‫ﻓﻬُﻢ ﺍﻵﺧﺬﻭﻥ ﻣﻦ ِﺛﻘﹶﺔ ﺍﻻﻣ ﹺﺮ ‪ ...‬ﺑﺘﻘﻮﺍﻫﻢ ﻭﻋُﺮ ً‬
‫)ﺑﺎﻟﻄﱠﺎﻏﹸﻮﺕ( )‪ :(٢٥٦‬ﺍﻟﻄﹼﺎﻏﹸﻮﺕ‪ :‬ﺍﻷﺻﻨﺎﻡ‪ ،‬ﻭﺍﻟﻄﻮﺍﻏﻴﺖ ﻣﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﺷﻴﺎﻃﻴﻨﻬﻢ‪ ) .‬ﺍﻟﻌُ ْﺮ َﻭ ِﺓ ﺍﻟﻮُﺛﹾﻘﹶﻰ( )‪ (٢٥٦‬ﺷُﺒّﻪ‬
‫ﺑﺎﻟ ُﻌﺮَﻯ ﺍﻟﱵ ُﻳﺘَﻤﺴﻚ ﻬﺑﺎ‪.‬‬
‫ﺨ ﹺﺮﺟُﻮَﻧ ُﻬ ْﻢ( )‪ ،(٢٥٧‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺕ( )‪ (٢٥٧‬ﰲ ﻣﻮﺿﻊ ﲨﻴ ﹴﻊ ﻟﻘﻮﻟﻪ‪ُ) :‬ﻳ ْ‬ ‫)ﺃﻭْﻟِﻴَﺎﺅُﻫﻢُ ﺍﻟﻄﱠﺎﻏﹸﻮ ُ‬
‫ﰲ َﺣﻠﹾﻘﻜﻢ ﻋَﻈﻢٌ ﻭﻗﺪ ﺷَ ﺠﹺﻴﻨﺎ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ِﻣﺮْﺩﺍﺱ‪:‬‬
‫ﺖ ﻣﻦ ﺍﻹ َﺣ ﹺﻦ ﺍﻟﺼﱡﺪﻭ ُﺭ‬ ‫ﻓﻘﻠﻨﺎ ﺃﺳﻠﻤِﻮﺍ ﺇﻧﺎ ﺃﺧﻮﻛﻢ ‪ ...‬ﻓﻘﺪ ﺑَﺮﹶﺋ ْ‬
‫ﺖ‪ :‬ﺃﻛﺜ ُﺮ ﺍﻟﻜﻼﻡ‪ ،‬ﻭَﺑﻬُﺖ ﺇﻥ ﺷﺌﺖ‪.‬‬ ‫ﺖ ﺣُ ﺠَﺘﻪ‪ ،‬ﻭﺑُ ﹺﻬ َ‬ ‫ﺖ( )‪ :(٢٥٨‬ﺍﻧﻘﻄﻊ‪ ،‬ﻭﺫﻫﺒ ْ‬ ‫)ﹶﻓﺒُﻬ َ‬
‫)ﺧَﺎ ﹺﻭَﻳﹲﺔ( )‪ :(٢٥٩‬ﻻ ﺃﻧﻴﺲ ﻬﺑﺎ‪َ ) ،‬ﻋﻠﹶﻰ ُﻋﺮُﻭ ِﺷﻬَﺎ( ﻋﻠﻰ ﺑﻴﻮﻬﺗﺎ ﻭﺃﺑﻨﻴﺘﻬﺎ‪.‬‬
‫ﺴﻨﱠ ْﻪ( )‪ :(٢٥٩‬ﱂ ﺗﺄﺕ ﻋﻠﻴﻪ ﺍﻟﺴﻨﻮﻥ ﻓﻴﺘﻐﲑ‪ ،‬ﻭﻫﺬﺍ ﰲ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ ﻟﻠﺴﻨﺔ‪) :‬ﺳُﻨَﻴﺔ( ﻣﺼﻐﺮﺓ‪ ،‬ﻭﻟﻴﺴﺖ ﻣﻦ ﺍﻷَﺳﻦ‬ ‫)ﱂ َﻳَﺘ َ‬
‫ﺍﳌﺘﻐﲑ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻨﻬﺎ ﻟﻜﺎﻧﺖ ﻭﱂ ﻳﺘَﺄﺳﻦ‪.‬‬
‫)ﻧَﻨْﺸُﺮُﻫَﺎ( )‪ :(٢٥٩‬ﳒﻴﻴﻬﺎ ﻭﻣﻦ ﻗﺎﻝ‪َ) :‬ﻧ ْﻨﺸُﺰُﻫﺎ( ﻗﺎﻝ‪َ :‬ﻧﻨْﺸﺰ ﺑﻌﻀﻬﺎ ﺇﱃ ﺑﻌﺾ(‪.‬‬
‫ﻚ( ﺿُﻤﱠﻬﻦ ﺇﻟﻴﻚ‪ ،‬ﰒ ﺍﻗﻄﻌﻬﻦ‪.‬‬
‫ﺻ ْﺮ ُﻫﻦﱠ ﺇﹺﻟْﻴ َ‬
‫ﺕ ﺗﺼﻮﺭ‪ ،‬ﺿﻢﱠ‪ ،‬ﻗﺎﻝ‪ُ ) :‬‬ ‫ﻚ( )‪ :(٢٦٠‬ﻓﻤﻦ ﺟﻌﻞ ﻣﻦ ﺻُﺮ َ‬ ‫)ﹶﻓﺼُ ْﺮﻫُﻦﱠ ﺇﹶﻟْﻴ َ‬
‫ﺻ ْﺮﺕُ ﻗﻄﱠﻌﺖ ﻭﻓﺮﱠﻗﺖ( ﻗﺎﻝ‪ :‬ﺧﺬ ﺃﺭﺑﻌﺔ ﻣﻦ ﺍﻟﻄﲑ ﺇﻟﻴﻚ‬ ‫)ﹸﺛﻢﱠ ﺃ ْﺟَﻌ ﹾﻞ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺟَﺒ ﹴﻞ ِﻣ ْﻨ ُﻬﻦﱠ ُﺟﺰْﺀﹰﺍ(‪ :‬ﻓﻤﻦ ﺟﻌﻞ ﻣﻦ ) ِ‬
‫ﻓﺼِﺮﻫﻦ ﺇﻟﻴﻚ ﺃﻱ ﻗﻄﻌﻬﻦ ﰒ ﺿَﻊ ﻋﻠﻰ ﻛﻞ ﺟﺒﻞ ﻣﻨﻬﻦ ﺟﺰﺀﹰﺍ ﻗﺎﻟﺖ ﺧﻨﺴﺎﺀ‪:‬‬
‫ﺖ ﺍﻟﺸﱡﻢﱡ ﻣﻨﻬﺎ ﻭﻫﻲ ﺗِﻨﺼﺎ ُﺭ‬ ‫ﹶﻟﻈﹶﻠ ْ‬
‫ﺍﻟﺸﱡﻢﱡ‪ :‬ﺍﳉﺒﺎﻝ‪ ،‬ﺗﻨﺼﺎﺭ‪ :‬ﺗُﻘﻄﹶﻊ ﻭﺗُﺼﺪَﻉ ﻭﺗُﻔﻠﹶﻖ؛ ﻭﺃﻧﺸﺪ ﺑﻌﻀﻬﻢ ﺑﻴﺖ ﺃﰊ ﺫﹸﺅﻳﺐ‪:‬‬
‫ﻉ ﻭ َﺳﺪﱠ ﻓﺮﻭﺟَﻪ ‪ ...‬ﻏﹸﺒْﺮٌ ﺿَﻮﺍ ﹴﺭ ﻭﺍﻓﻴﺎ ِﻥ ﻭﹶﺃ ْﺟ َﺪﻉُ‬‫ﻓﹶﺎﻧْﺼ ْﺮ ﹶﻥ ﻣﻦ ﹶﻓ َﺰ ﹴ‬
 ‫ﺻﺮْﻧﺎ ﺑﻪ ﺍﳊﻜﻢ‪ :‬ﺃﻱ ﻓﺼﱠﻠﻨﺎ ﺑﻪ ﺍﳊﻜﻢ‪ .‬ﻭﻗﺎﻝ ﺍﹸﳌ َﻌﻠﹼﻲ ﺑﻦ ﺟَﻤﺎﻝ ﺍﻟَﻌ ْﺒ ِﺪﻱّ‪.‬‬ ‫ُ‬
‫ﻭﺟﺎﺀﺕ ﺧُﻠﹾﻌﺔ ﺩُﻫْﺲٌ ﺻَﻔﺎﻳﺎ ‪ ...‬ﻳَﺼﻮﺭ ﻋُﻨﻮﻗﹶﻬﺎ ﹶﺃ ْﺣ َﻮﻯ َﺯﻧﹺﻴ ُﻢ‬
‫ﺏ َﺭ ْﻣ ﹴﻞ ﺃﺩ َﻫﺲُ‪ .‬ﺧُﻠﹾﻌﺔ‪ :‬ﺧﻴﺎ ُﺭ ﺷﺎﺋِﻪ؛ ﺻﻔﺎﻳﺎ‪ :‬ﻏﺰﹺﺍﺭٌ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﻨﺨﻠﺔ‪ :‬ﺻَﻔﻴّﺔ ﺃﻱ ﻛﺜﲑﺓ‬ ‫ﻭﻟﻮﻥ ﺍﻟﺪﱠﻫﺎﺱ‪ :‬ﻟﻮﻥ ﺍﻟﺮﻣﻞ ﻛﺄﻧﻪ ﺗﺮﺍ ُ‬
‫ﺍﳊﻤﻞ‪.‬‬
‫ﺻ ﹾﻔﻮَﺍﻧﺔ( ﰲ ﻣﻌﲎ ﺍﻟﺼﱠﻔﺎﺓ‪ ،‬ﻭﺍﻟﺼﱠﻔﺎ‪ :‬ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﻫﻲ ﺍﳊﺠﺎﺭﺓ‬ ‫) ﺻَﻔﹾﻮَﺍﻥﹲ( )‪ (٢٦٤‬ﺍﻟﺼَﻔﹾﻮﺍﻥ‪ :‬ﺟﹺﻤﺎﻉ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﻮﺍﺣﺪﺓ‪َ ) :‬‬
‫ﺍﳌﹸﻠﹾﺲ‪.‬‬
‫ﺻﻠﹾﺪﹰﺍ( )‪ (٢٦٤‬ﻭﺍﻟﺼﱠﻠﹾﺪ‪ :‬ﺍﻟﱵ ﻻ ﺗُﻨﺒﺖ ﺷﻴﺌﹰﺎ ﺃﺑﺪﹰﺍ ﻣﻦ ﺍﻷﺭ ﺿِﲔ‪ ،‬ﻭﺍﻟﺮﺅﻭﺱ‪ ،‬ﻭﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬ ‫) َ‬
‫ﲔ ﺍ َﻷ ْﺟﹶﻠ ِﻪ‬
‫ﻕ ﺃﺻﻼ ِﺩ ﺍﳉﹶﺒ ﹺ‬ ‫َﺑﺮّﺍ ُ‬
‫ﻭﻫﻮ ﺍﻷﺟْﻠﺢ )ﹺﺑﺮُﺑْ َﻮ ٍﺓ( )‪ُ (٢٦٥‬ﺭ ْﺑﻮَﺓ‪ :‬ﺇﺭﺗﻔﺎﻉ ﻣﻦ ﺍﳌﺴﻴﻞ‪.‬‬
‫)ﺇﹺﻋْﺼَﺎﺭٌ( )‪ (٢٦٦‬ﹾﺍﻹِﻋﺼﺎﺭ‪ :‬ﺭﻳﺢ ﻋﺎﺻﻒ‪ ،‬ﻬﺗﺐّ ﻣﻦ ﺍﻷﺭﺽ ﺇﱃ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻛﺄﻧﻪ ﻋﻤﻮﺩ ﻓﻴﻪ ﻧﺎﺭ‪.‬‬
‫) َﻭ ﹶﻻ َﺗﻴَﻤﻤﱠﻮُﺍ ﺍﻟﹾﺨﺒﹺﻴﺚﹶ ِﻣ ْﻨﻪُ ُﺗ ْﻨ ِﻔﻘﹸﻮ ﹶﻥ( )‪ :(٢٦٧‬ﺃﻱ ﻻ ﺗَﻌﻤِﺪﻭﺍ ﻟﻪ‪ ،‬ﻗﺎﻝ ﺧُﻔﺎﻑ ﺑﻦ َﻧﺪْﺑﺔ‪:‬‬
‫ﲔ ﺗَﻴﻤّﻤﺖ ﻣﺎﻟِﻜﺎ‬ ‫ﻓﺈﹺﻥ ﺗﻚ َﺧ ْﻴﻠِﻰ ﻗﺪ ﹸﺃﺻِﻴﺐ ﺻَﻤِﻴﻤُﻬﺎ ‪ ...‬ﹶﻓ َﻌﻤْﺪﹰﺍ ﻋﻠﻰ ﻋ ﹴ‬
‫) ﺇﻻﱠ ﺃ ﹾﻥ ﺗُ ْﻐ ِﻤﻀُﻮﺍ ﻓِﻴ ِﻪ( )‪ :(٢٦٧‬ﺗُﺮﺧّﺺ ﻟﻨﻔﺴﻚ‪.‬‬
‫)ﺇﹾﻟ ﺤَﺎﻓﹰﺎ( )‪ :(٢٧٣‬ﺇﳊﺎﺣﹰﺎ‪.‬‬
‫ﺲ ﻭﺍﻟﺰﱡﺅﺩ‪ ،‬ﻫﺬﺍ ﻛﻠﻪ ﻣﺜﻞ‬ ‫)ﺍﹶﳌﺲﱢ( )‪ (٢٧٥‬ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺍﳉﻦ‪ ،‬ﻭﻫﻮ ﺍﻟﻠﱠﻤَﻢ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﱂﱠ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﻷﻭﻟﹶﻖ ﻭﺍﻷ ﹾﻟ ُ‬
‫ﺍﳉﻨﻮﻥ‪.‬‬
‫)ﹶﻓ َﻤ ْﻦ ﺟَﺎ َﺀﻩُ ﻣَﻮْﻋِﻈﺔﹲ ِﻣ ْﻦ َﺭﺑﱢ ِﻪ( )‪ :(٢٧٥‬ﺍﻟﻌﺮﺏ ﺗﺼﻨﻊ ﻫﺬﺍ؛ ﺇﺫﺍ ﺑَﺪَﺀﻭﺍ ﺑﻔﻌﻞ ﺍﳌﺆﻧﺚ ﻗﺒﻠﻪ‪.‬‬
‫)ﹶﻓﹶﻠﻪُ ﻣَﺎ ﺳﻠﹶﻒ( )‪ :(٢٧٥‬ﻣﺎ ﻣﻀﻰ‪.‬‬
‫ﷲ ﺍﻟﺮﱢﺑﺎ( )‪ :(٢٧٦‬ﻳُﺬﻫﺒﻪ ﻛﻤﺎ ﳝﺤﻖ ﺍﻟﻘﻤﺮ‪ ،‬ﻭﳝﺤﻖ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺍﻧﺘﻘﺺ ﻣﺎﹶﻟﻪُ‪.‬‬ ‫ﺤﻖُ ﺍ ُ‬ ‫)َﻳ ْﻤ َ‬
‫ﺖ ﺑﻪ‪.‬‬
‫ﻚ ﲝﺮﺏ‪ ،‬ﻓﺄﺫِﻧ َ‬ ‫ﷲ( )‪ :(٢٧٩‬ﺃﻳﻘﻨﻮﺍ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺁﺫﻧﺘُ َ‬ ‫ﺏ ِﻣ َﻦ ﺍ ِ‬
‫ﺤ ْﺮ ﹴ‬
‫)ﻓﺄﺫﹶﻧُﻮﺍ ﹺﺑ َ‬

‫ﺲ ِﻣ ْﻨﻪُ ﺷَﻴﺌﺎﹰ( )‪ :(٢٨٢‬ﻻ ﻳﻨﻘﹸﺺ‪ ،‬ﻗﺎﻝ‪ :‬ﻻ ﺗَﺒْﺨَﺴْﻨﹺﻲ ﺣﻘﻲ )؟(‪ ،‬ﻗﺎﻝ ﰲ َﻣﺜﹶﻞ‪) :‬ﲢﺴﺒﻬﺎ َﺣﻤْﻘﺎﺀ ﻭﻫﻲ ﺑﺎﺧﺴﺔ( ﺃﻱ‬ ‫ﺨ ْ‬ ‫) ﹶﻻ َﻳْﺒ َ‬
‫ﻇﺎﳌﺔ‪.‬‬
‫ﻀﻞﱠ ﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ ﹶﻓُﺘ ﹶﺬﻛﱢﺮ ﺇ ْﺣﺪَﺍ ُﻫﻤَﺎ ﺍﻷ ْﺧﺮَﻯ( )‪ (٢٨٢‬ﺃﻱ ﺗﻨﺴَﻰ‪.‬‬‫) ﺃ ﹾﻥ َﺗ ِ‬
‫ﺏ ﺍﻟﺸﱡ َﻬﺪَﺍ ُﺀ ﺇﺫﹶﺍ ﻣَﺎ ُﺩﻋُﻮﺍ( )‪ (٢٨٢‬ﻗﺎﻝ ﻓﻴﻤﻦ َﺷﻬﹺﺪ‪ :‬ﻻ ﻳﺄﺏ ﺇﺫﺍ ﺩُﻋﻰ‪ ،‬ﻭﻟﻪ ﻗﺒﻞ ﺃﻥ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﻳﻔﻌﻞ‪.‬‬ ‫) َﻭ ﹶﻻ ﻳَﺄ َ‬
‫ﺴﻂﹸ ِﻋ ْﻨ َﺪ ﺍﷲ( )‪ (٢٨٢‬ﺃﻋﺪﻝ‪.‬‬ ‫)ﹶﺃ ﹾﻗ َ‬
‫)ﻓﹸﺴُﻮ ﻕٌ( )‪ (٢٨٢‬ﺍﻟﻔﺴﻮﻕ‪ :‬ﺍﳌﻌﺼﻴﺔ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬
‫)ﹶﻓﺮُﻫُ ٌﻦ ﻣَﻘﹾﺒُﻮ ﺿَﺔﹲ( )‪ (٢٨٣‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﺍﻟﺮﱢﻫﺎﻥ ﰲ ﺍﳋﻴﻞ‪ ،‬ﻭﺃﻧﺸﺪ ﻗﻮﻝ ﹶﻗ ْﻌﻨَﺐ ﺑﻦ ﹸﺃﻡّ ﺻﺎﺣﺐ ﻣﻦ ﺑﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﻏﹶﻄﻔﹶﺎﻥ‪:‬‬
‫ﺖ ﻋﻨﺪﻫﺎ ﻣﻦ ﻗﺒﻠﻚ ﺍﻟﺮﱡﻫ ُﻦ‬ ‫ﺖ ﺳُﻌﺎ ُﺩ ﻭﺃﻣﺲ ﺩﻭﻧَﻬﺎ َﻋ َﺪﻥﹸ ‪ ...‬ﻭ ﹸﻏﻠﹼﻘ ْ‬ ‫ﺑﺎَﻧ ْ‬
‫ﻚ( )‪ :(٢٨٥‬ﻣﻐﻔﺮﺗﻚ‪ ،‬ﺃﻱ ﺍﻏﻔﺮ ﻟﻨﺎ‪.‬‬ ‫) ﹸﻏ ﹾﻔﺮَﺍَﻧ َ‬
‫)ﺇ ﺻْﺮﹰﺍ( )‪ :(٢٨٦‬ﺍ ِﻹﺻْﺮ ﺍﻟﺜﱢﻘﻞ ﻭﻛ ﱡﻞ ﺷﻲﺀ ﻋﻄﻔﻚ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻋﻬﺪٍ‪ ،‬ﺃﻭ ﺭﺣﻢ ﻓﻘﺪ ﺃﺻﺮﻙ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻮ ﺍﻷﺻﺮ‬
‫ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻗﻮﻟﻚ‪ :‬ﻟﻴﺲ ﺑﻴﲏ ﻭﺑﻴﻨﻚ ﺁ ﺻِﺮﺓ َﺭ ْﺣ ﹴﻢ ﺗﺄ ﺻُﺮﱐ ﻋﻠﻴﻚ‪ ،‬ﻭﻣﺎ ﻳﺄﺻﺮﱐ ﻋﻠﻴﻚ ﺣﻖٌ‪ :‬ﻣﺎ ﻳﻌﻄﻔﲏ ﻋﻠﻴﻚ؛‬
‫ﻚ( )‪.(٢٦٠‬‬‫ﻭﻗﺎﻝ ﺍ ُﻷَﺑ ْﻴﺮﹺﺩ ﰲ ﻗﻮﻟﻪ ﻋﺰّﺕ ﻗﺪﺭﺗﻪ‪) :‬ﹶﻓﺼُ ْﺮﻫُﻦﱠ ﺇﹶﻟ ْﻴ َ‬
 ‫ﻑ ‪ ...‬ﻭﻟﻜﻦ ﺃﻃﺮﺍﻑ ﺍﻟﻌَﻮﺍﻟِﻲ ﺗﺼﻮﺭﻫﺎ‬ ‫ﻓﻤﺎ ﺗَﻘﺒﻞ ﺍﻷﺣﻴﺎ ُﺀ ﻣﻦ ﺣُﺐ ِﺧ ْﻨ ِﺪ ٍ‬
‫ﺃﻱ ﺗﻀﻤّﻬﺎ ﺇﻟﻴﻨﺎ‪.‬‬
‫ﺖ ‪ ...‬ﲤﻴ َﻢ ﺑﻦ ُﻣ ﹴّﺮ ﱂ ﲡﺪ ﻣﻦ ﺗُﺠﲑُﻫﺎ‬ ‫ﻭﻟﻮ ﺃﻥ ﺃﻡّ ﺍﻟﻨﺎﺱ َﺣﻮﱠﺍ َﺀ ﺣﺎﺭﺑ ْ‬
‫ﷲ ﺍﻟﺮﱠﺣَﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ‬ ‫ﺑﹺﺴ ﹺﻢ ﺍ ِ‬
‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ )‪(٣‬‬
‫ﷲ ﹶﻻ ﺇﻟﹶﻪ ﺇﻻﱠ ﻫُ َﻮ(‬
‫ﺖ‪) :‬ﺍ ُ‬
‫)ﺁﱂ( )‪ :(١‬ﺍﻓﺘﺘﺎﺡ ﻛﻼﻡ‪ ،‬ﺷِﻌﺎﺭ ﻟﻠﺴﻮﺭﺓ‪ ،‬ﻭﻗﺪ ﻣﻀﻰ ﺗﻔﺴﲑﻫﺎ ﰲ ﺍﻟﺒﻘﺮﺓ )‪ ،(٢‬ﰒ ﺍﻧﻘﻄﻊ ﻓﻘﻠ َ‬
‫)‪ :(٢‬ﺍﺳﺘﺌﻨﺎﻑ‪.‬‬
‫ﺴﻤّﻴﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬ ‫)ﺁﻳﺎﺕٌ ﻣُ ﺤْﻜﻤَﺎﺕٌ( )‪ :(٧‬ﻳﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ُﺗ َ‬
‫ﺕ( )‪ :(٧‬ﻳﺸﺒﻪ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ‪.‬‬ ‫) َﻭﺃﹸ َﺧﺮُ ﻣَُﺘﺸَﺎﹺﺑﻬَﺎ ٌ‬
‫)ﻓِﻲ ﻗﹸﻠﹸ ﹺﻮ ِﻬﺑ ْﻢ ﺯَﻳْﻎﹲ( )‪ (٧‬ﺃﻱ ﺟﻮﺭ‪.‬‬
‫)ﻓﹶﻴَﺘﱠﺒﹺﻌُﻮﻥﹶ ﻣَﺎ َﺗﺸَﺎَﺑ َﻪ ِﻣ ْﻨﻪُ( )‪ :(٧‬ﻣﺎ ﻳﺸﺒﻪ ﺑﻌﻀﻪ ﺑﻌﻀﺎﹰ‪ ،‬ﻓﻴَﻄﻌﻨﻮﻥ ﻓﻴﻪ‪.‬‬
‫) ﺍﺑْﺘﻐَﺎ َﺀ ﺍ ﹾﻟ ِﻔْﺘَﻨ ِﺔ( )‪ :(٧‬ﺍﻟﻜﻔﺮ‪.‬‬
‫)ﻭَﺍﻟﺮﱠﺍ ِﺳ ﺨُﻮ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟ ِﻌ ﹾﻠ ﹺﻢ( )‪ :(٧‬ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺭَﺳﺦ ﺃﻳﻀﹰﺎ ﰲ ﺍﻹﳝﺎﻥ‪.‬‬
‫ﺼﲑُﻩ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬ ‫)ﺗَﺄ ﹺﻭﻳَﻠﻪُ( )‪ :(٧‬ﺍﻟﺘﺄﻭﹺﻳﻞ‪ :‬ﺍﻟﺘﻔﺴﲑ‪ ،‬ﻭﺍﳌﺮﺟﻊ‪َ :‬ﻣ ِ‬
‫ﺻ ﺤَﺒﺎ‬
‫ﺏ ﻓﺄ ْ‬ ‫َﻋﻠﹶﻰ ﺃﹶﻬﻧﺎ ﻛﺎﻧﺖ َﺗﹶﺄﻭّ ﹸﻝ ﺣُﺒﱢﻬﺎ ‪ ...‬ﺗﺄﻭﱡ ﹶﻝ ﹺﺭ ْﺑِﻌﻲّ ﺍﻟﺴﱢﻘﺎ ﹺ‬
‫ﻗﻮﻟﻪ‪ :‬ﺗﺄﻭﻝ ﺣﺒﻬﺎ‪ :‬ﺗﻔﺴﲑﻩ‪ :‬ﻭﻣﺮﺟﻌﻪ‪ ،‬ﺃﻱ ﺇﻧﻪ ﻛﺎﻥ ﺻﻐﲑﹰﺍ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻓﻠﻢ ﻳﺰﻝ ﻳﻨﺒﺖ‪ ،‬ﺣﱴ ﺃﺻﺤﺐ ﻓﺼﺎﺭ ﻗﺪﳝﺎ‪ ،‬ﻛﻬﺬﺍ‬
‫ﺸﺐﱡ ﺣﱴ ﺃﺻﺤﺐ ﻓﺼﺎﺭ ﻛﺒﲑﹰﺍ ﻣﺜﻞ ﺃﻣﱢﻪ‪.‬‬ ‫ﺴﻘﹾﺐ ﺍﻟﺼﻐﲑ ﱂ ﻳﺰﻝ ﻳ ِ‬ ‫ﺍﻟ َ‬
‫ﻚ( )‪ (٨‬ﺃﻱ ﻣﻦ ﻋﻨﺪﻙ‪.‬‬ ‫) ِﻣ ْﻦ ﹶﻟﺪُْﻧ َ‬
‫ﺐ ﻓِﻴ ِﻪ( )‪ (٩‬ﻻ ﺷﻚ ﻓﻴﻪ‪.‬‬ ‫) ﹶﻻ َﺭْﻳ َ‬
‫)ﹶﻟ ْﻦ ُﺗ ْﻐﻨﹺﻰ َﻋ ْﻨﻬُﻢ ﺃ ْﻣﻮَﺍﳍﹸﻢ َﻭ ﹶﻻ ﺃ ْﻭ ﹶﻻﺩُﻫُ ْﻢ ﻣِﻦ ﺍﷲ ﺷَﻴﺌﺎﹰ( )‪ :(١٠‬ﻳﻌﲎ ﻋﻨﺪ ﺍﷲ‪.‬‬
‫ﺏ ﺁ ﹺﻝ ِﻓ ْﺮ َﻋ ْﻮ ﹶﻥ( )‪ :(١١‬ﻛﺴُﻨﺔ ﺁﻝ ﻓﺮﻋﻮﻥ ﻭﻋﺎﺩﻬﺗﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ‪:‬‬ ‫) ﹶﻛ َﺪﹾﺃ ﹺ‬
‫ﻣﺎ ﺯﺍﻝ ﻫﺬﺍ ﺩﺃﺑُﻬﺎ ﻭﺩﺃﺑﹺﻲ‬
‫)ﻛﹶﺬﱠﺑُﻮﺍ ﺑﹺﺂﻳَﺎﺗِﻨَﺎ( )‪ (١١‬ﺃﻱ ﺑﻜﺘُﺒﻨﺎ ﻭﻋﻼﻣﺎﺗﻨﺎ ﻋﻦ ﺍﳊﻖ‪.‬‬
‫)ﺍﳌِﻬﺎﺩُ( )‪ (١٢‬ﺍﻟﻔِﺮﺍﺵ‪.‬‬
‫)ﹶﻗ ْﺪ ﻛﹶﺎ ﹶﻥ ﻟﹶﻜ ُﻢ ﺁﻳﺔﹲ( )‪ (١٣‬ﺃﻱ ﻋﻼﻣﺔﹲ‪.‬‬
‫ﷲ( )‪ :(١٣‬ﺇﻥ ﺷﺌﺖ‪ ،‬ﻋﻄﻔﺘَﻬﺎ ﻋﻠﻰ )ﻓِﻲ(‪ ،‬ﻓﺠﺮﺭﺗَﻬﺎ ﻭﺇﻥ‬ ‫)ﻓِﻲ ِﻓﹶﺌَﺘ ْﻴ ﹺﻦ( )‪ (١٣‬ﺃﻱ ﰲ ﲨﺎﻋﺘﲔ‪ِ) .‬ﻓﹶﺌ ﹲﺔ ﺗُﻘﹶﺎِﺗﻞﹸ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍ ِ‬
‫ﺖ ﻗﻄﻌﺘﻬﺎ ﻓﺎﺳﺘﺄﻧﻔﺖ‪ ،‬ﻗﺎﻝ‪ ،‬ﹸﻛﹶﺜﻴﱢﺮ َﻋﺰّﺓ‪:‬‬ ‫ﺷﺌ َ‬
‫ﺖ‬
‫ﺸﻠﱠ ِ‬
‫ﺖ ﻛﺬﻱ ﺭ ْﺟﻠِﲔ ﹺﺭ ْﺟ ﹴﻞ ﺻﺤﻴﺤ ٍﺔ ‪ ...‬ﻭ ﹺﺭ ْﺟ ﹴﻞ َﺭﻣَﻰ ﻓﻴﻬﺎ ﺍﻟﺰﻣﺎ ﹸﻥ ﻓ َ‬ ‫ﻓﻜﻨ ُ‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﺮﻓﻊ ﺭﺟﻞ ﺻﺤﻴﺤﺔ‪.‬‬
‫ﻯ ﻋﻴﲎ ﻭ َﺳ ْﻤ َﻊ ﹸﺃﺫِﱐ‪.‬‬
‫ﻯ ﺍﻟ َﻌ ْﻴ ﹺﻦ( )‪ :(١٣‬ﻣﺼﺪﺭ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻓﻌَﻞ ﻓﻼﻥ ﻛﺬﺍ ﺭﹾﺃ َ‬ ‫)َﻳ َﺮ ْﻭَﻧﻬُﻢ ِﻣ ﹾﺜﹶﻠﻴْﻬﻢ َﺭ ﹾﺃ َ‬
‫ﺖ ﻣﻦ ﺍﻷﺩ‪.‬‬ ‫)ﻳُ َﺆﻳﱢﺪُ( )‪ (١٣‬ﻳﻘﻮّﻯ‪ ،‬ﻣﻦ ﺍﻷﻳﺪ‪ ،‬ﻭﺇﻥ ﺷﺌ َ‬
‫)ﹶﻟ ِﻌ ْﺒ َﺮﹰﺓ( )‪ :(١٣‬ﺍﻋﺘﺒﺎﺭ‪.‬‬
‫)ﻭﺍﻟﻘﹶﻨﺎﻃِﲑ( )‪ :(١٤‬ﻭﺍﺣﺪﻫﺎ ﻗِﻨﻄﺎﺭ‪ ،‬ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻫﻮ ﹶﻗﺪْﺭ ﻭﺯ ٍﻥ ﻻ ﳛﺪّﻭﻧﻪ‪ ) .‬ﺍﳌﹸ ﹶﻘ ْﻨﻄﹶﺮﺓ( ﻣﻔﻨﻌﻠﺔ‪ ،‬ﻣﺜﻞ ﻗﻮﻟﻚ‪ :‬ﺃﻟﻒٌ‬
 ‫ﻣﺆﻟﻔﱠﺔﹲ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻜﻠﱯ‪ :‬ﻣِﻞﺀ ﻣَﺴْﻚ ﹶﺛ ْﻮ ﹴﺭ ﻣﻦ ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ؛ ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﲦﺎﻧﻮﻥ ﺃﻟﻒ ﺩﺭﻫﻢ؛ ﻭﻗﺎﻝ ﺍﻟﺴﱡﺪﱢﻯ )ﻣﺎﺋﺔ( ﺭﹺﻃﻞﹴ‪ ،‬ﻣﻦ‬
‫ﺫﻫﺐ ﺃﻭ ﻓﻀﺔ؛ ﻭﻗﺎﻝ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﻟﻒ ﺩﻳﻨﺎﺭ(‪.‬‬
‫ﺨْﻴ ﹺﻞ ﺍﳌﹸﺴﻮﱠﻣﺔ( )‪ (١٤‬ﺍﳌﹸﻌْﻠﻤﺔ ﺑﺎﻟﺴﻴﻤﺎﺀ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻜﻮﻥ )ﻣﺴﻮّﻣﺔ( ﻣُﺮﻋﺎﺓﹰ‪ ،‬ﻣﻦ ﺃﲰﺘُﻬﺎ؛ ﺗﻜﻮﻥ ﻫﻲ ﺳﺎﺋﻤﺔ‪،‬‬ ‫)ﻭﺍﹾﻟ َ‬
‫ﻭﺍﻟﺴﱠﺎﺋِﻤﺔ‪ :‬ﺍﻟﺮﺍﻋﻴﺔ‪ ،‬ﻭﺭﺑﱡﻬﺎ ﻳُﺴﻴﻤﻬﺎ‪.‬‬
‫) ﹾﺍ َﻷ ْﻧﻌَﺎﻡ( )‪ :(١٤‬ﲨﺎﻋﺔ ﺍﻟﻨﱠﻌَﻢ‪.‬‬
‫ﳊﺮْﺙ( )‪ :(١٤‬ﺍﻟﺰﺭﻉ‪.‬‬ ‫)ﻭﺍ ﹶ‬
‫)ﻣَﺘﺎ ﻉُ ﺍﳊﹶﻴﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴﺎ( )‪ (١٤‬ﳝﺘﱢﻌﻬﻢ‪ ،‬ﺃﻱ ﻳﻘﻴﻤﻬﻢ‪.‬‬
‫) ﺍﳌﹶﺂﺏ( )‪ (١٤‬ﺍﳌﺮﺟﻊ‪ ،‬ﻣﻦ ﺁﺏ ﻳﺆﺏ‪.‬‬
‫) ُﻣ ﹶﻄﻬﱠﺮﺓ( )‪ :(١٥‬ﻣﻬﺬﱠﺑﺔ ﻣﻦ ﻛﻞ ﻋﻴﺐ‪.‬‬

‫)ﻭﺍﻟﻘﹶﺎﻧﹺﺘﻴﹺﻦ( )‪ :(١٧‬ﺍﻟﻘﺎﻧﺖ ﺍﳌﻄﻴﻊ‪.‬‬

‫ﷲ( )‪ :(١٨‬ﻗﻀَﻰ ﺍﷲ‪) .‬ﺃﻧﱠﻪ ﹶﻻ ﺇﻟ َﻪ ﺇﻻﱠ ﻫُ َﻮ ﻭَﺍﳌﹶﻼِﺋ ﹶﻜﺔﹸ( )‪ (١٨‬ﺷُﻬُﻮﺩٌ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫) َﺷ ﹺﻬ َﺪ ﺍ ُ‬
‫ﻂ( )‪ (١٨‬ﺃﻗﺴﻂ‪ :‬ﻣﺼﺪﺭ ﺍﳌ ﹸﻘﺴِﻂ ﻭﻫﻮ ﺍﻟﻌﺎﺩﻝ؛ ﻭﺍﻟﻘﺎﺳﻂ‪ :‬ﺍﳉﺎﺋﺮ‪.‬‬ ‫ﺴِ‬ ‫)ﺑﺎﻟِﻘ ْ‬
‫ﺏ( )‪ :(١٩‬ﺍﻷﻣَﻢ ﺍﻟﺬﻳﻦ ﺃﺗﺘْﻬﻢ ﺍﻟﻜﺘُﺐ ﻭﺍﻷﻧﺒﻴﺎﺀ‪.‬‬ ‫) ﺍﻟﺬِﻳ َﻦ ﹸﺃﺗُﻮﺍ ﺍ ﹾﻟﻜِﺘﺎ َ‬
‫)ﻭﺍ ُﻷﻣﱢﻴﱢﲔ( )‪ :(٢٠‬ﺍﻟﺬﻳﻦ ﱂ ﻳﺄﻬﺗﻢ ﺍﻷﻧﺒﻴﺎ ُﺀ ﺑﺎﻟﻜﺘﺐ؛ ﻭﺍﻟﻨﱯﱡ ﺍﻷﻣﻲﱡ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﻜﺘﺐ‪.‬‬
‫)َﻳ ﹾﻔَﺘﺮُﻭ ﹶﻥ( )‪ (٢٤‬ﳜﺘﻠﻘﻮﻥ ﺍﻟﻜﺬﺏ‪.‬‬
‫ﺖ(‬
‫ﺤﻲﱠ ﻣِﻦ ﺍﹶﳌﻴﱢ ِ‬
‫ﺨ ﹺﺮﺝُ ﺍ ﹾﻟ َ‬
‫)ﺗُﻮِﻟ ﺞُ ﺍﻟﻠﱠﻴ ﹶﻞ ﻓِﻲ ﺍﻟﻨﱠﻬﺎﺭ( )‪ :(٢٧‬ﺗَﻨﻘﹸﺺ ﻣﻦ ﺍﻟﻠﻴﻞ ﻓﺘﺰﻳﺪ ﰲ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﻬﺎﺭ ﻣﻦ ﺍﻟﻠﻴﻞ )ﻭﺗُ ْ‬
‫ﺐ ﻣﻦ ﺍﳋﺒﻴﺚ‪ ،‬ﻭﺍﳌﺴﻠﻢ ﻣﻦ ﺍﻟﻜﺎﻓﺮ‪.‬‬ ‫)‪ (٢٧‬ﺃﻱ ﺍﻟﻄﻴﱢ َ‬
‫)ﺗُﻘﺎ ﹰﺓ( )‪ (٢٨‬ﻭَﺗ ِﻘﻴّﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫) ﺃﻣَﺪﹰﺍ( )‪ :(٣٠‬ﺍﻷَﻣﺪ ﺍﻟﻐﺎﻳﺔ‪.‬‬
‫)ﻓﺈﻥ ﺗَﻮﻟﱠﻮْﺍ( )‪ ،(٣٢‬ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ :‬ﻓﺈﻥ ﻛﻔﺮﻭﺍ‪.‬‬
‫ﺖ ﺍ ْﻣ َﺮﹶﺃﺓﹸ ِﻋ ْﻤﺮَﺍ ﹶﻥ( )‪ (٣٥‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﻗﺎﻟﺖ‪ :‬ﺇﻣﺮﺃﺓ ﻋِﻤﺮﺍﻥ‪.‬‬ ‫)ﺇ ﹾﺫ ﻗﹶﺎﹶﻟ ْ‬
‫ﺤﺮﱠﺭﹰﺍ( )‪ (٣٥‬ﺃﻱ ﻋﺘﻴﻘﺎﹰ ﷲ‪ ،‬ﺃﻋﺘﻘﺘﻪ ﻭﺣﺮّﺭﺗﻪ ﻭﺍﺣﺪ‪.‬‬ ‫) ُﻣ َ‬
‫ﺴ ﹴﻦ( )‪ :(٣٧‬ﺃ ْﻭﻻﹶﻫﺎ‪.‬‬
‫)ﹶﻓَﺘ ﹶﻘﺒﱠﻠﹶﻬﺎ ﺭَﺑﱡﻬﺎ ﺑﻘﺒَﻮﻝ َﺣ َ‬
‫)ﻭﻛﹶﻔﹶﻠﻬﺎ َﺯﻛﹶﺮﻳّﺎﺀ( )‪ (٣٧‬ﺃﻱ ﺿﻤﱠﻬﺎ‪ ،‬ﻭﻓﻴﻬﺎ ﻟﻐﺘﺎﻥ‪ :‬ﻛﻔﹶﻠﻬﺎ ﻳﻜﻔﹸﻞ ﻭﻛﹶﻔِﻠﻬﺎ ﻳﻜﻔﹶﻞ‪.‬‬
‫ﺏ( )‪ :(٣٧‬ﺳﻴﱢ ُﺪ ﺍﺠﻤﻟﺎﻟﺲ ﻭﻣﻘﺪﱠﻣﻬﺎ ﻭﺃﺷﺮﻓﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﻮ ﻣﻦ ﺍﳌﺴﺎﺟﺪ‪.‬‬ ‫)ﺍِﳌﺤْﺮﺍ َ‬
‫ﻚ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ ﺍﻟﻜﻤُﻴﺖ ﺑﻦ ﺯﻳﺪ‪:‬‬ ‫ﻚ ﻫَﺬﹶﺍ( ﺃﻱ ﻣﻦ ﺃﻳﻦ ﻟ ِ‬ ‫)ﹶﺃﻧﱠﻰ ﹶﻟ ِ‬
‫ﺻ ْﺒ َﻮ ﹲﺓ ﻭﻻ ﹺﺭَﻳﺐُ‬
‫ﺃﻧّ َﻲ ﻭﻣﻦ ﺃﻳْﻦ ﺁﺑﻚ ﺍﻟ ﱡﻄ َﺮﺏُ ‪ ...‬ﻣِﻦ ﺣﻴﺚ ﻻ َ‬
‫)ﻳَُﺒﺸﱢﺮُ َﻙ( )‪َ) ،(٣٩‬ﻳْﺒﺸُﺮُ َﻙ( ﻭﺍﺣﺪ‪.‬‬
‫ﺸﺪْﱐ ﻛﻠﻤﺔ ﻛﺬﹶﺍ ﻭﻛﺬﺍ‪ ،‬ﺃﻱ ﻗﺼﻴﺪﺓ ﻓﻼﻥ ﻭﺇﻥ‬ ‫)ﹺﺑ ﹶﻜِﻠ َﻤ ٍﺔ ِﻣ َﻦ ﺍﷲ( )‪ (٣٩‬ﺃﻱ ﺑﻜﺘﺎﺏ ﻣﻦ ﺍﷲ؛ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻟﻠﺮﺟﻞ‪ :‬ﺃﹶﻧ ِ‬
‫ﻃﺎﻟﺖ‪.‬‬
‫)ﻭ َﺣﺼَﻮﺭﹰﺍ( )‪ :(٣٩‬ﺍﳊﺼﻮﺭ ﻟﻪ ﻏﲑ ﻣﻮﺿﻊ ﻭﺍﻷﺻﻞ ﻭﺍﺣﺪ؛ ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺄﰐ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﻮﻟﺪ ﻟﻪ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﻜﻮﻥ ﻣﻊ ﺍﻟﻨﱠﺪﺍﻣَﻰ ﻓﻼ ﻳُﺨﺮﹺﺝ ﺷﻴﺌﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﻷﺧﻄﻞ‪:‬‬
 ‫ﺴﻮّﺍ ﹺﺭ‬‫ﺢ ﻟِﻠﻜﺄﺱ ﻧﺎ َﺩﻣَﲎ ‪ ...‬ﻻ ﺑﺎﳊﹶﺼﻮﺭ ﻭﻻ ﻓﻴﻬﺎ ﺑ َ‬ ‫ﺏ ﻣُ ْﺮﹺﺑ ﹴ‬ ‫ﻭﺷﺎﺭ ﹴ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﺴﺎﻭﺭ ﺟﻠﻴﺴَﻪ ﻛﻤﺎ ﻳﺴﺎﻭﺭ ﺍﻷﺳﺪُ؛ ﻭﺍﳊﹶﺼﻮﺭ‪ :‬ﺃﻳﻀﹰﺎ ﺍﻟﺬﻱ ﻻ ﳜﺮﺝ ﺳِﺮّﺍ ﺃﺑَﺪﺍﹰ‪ ،‬ﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬
‫ﻭﻟﻘﺪ ﺗُﺴﻘﱢﻄﲎ ﺍﻟ ُﻮﺷَﺎ ﹸﺓ ﻓﺼﺎﺩﻓﻮﺍ ‪َ ...‬ﺣﺼِﺮﹰﺍ ﺑﹺﺴﺮّ ِﻙ ﻳﺎ ﺃﹸ َﻣﻴْﻢ ﺿَﻨﹺﻴﻨﺎ‬
‫ﺖ ﺍﻟﻜﱪَ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﺼﻨﻊ ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺍﻟﻘﻤﻴﺺ ﻻ ﻳﻘﻄﻌﲎ ﺃﻱ ﺃﻧﺖ ﻻ‬ ‫)ﻭﹶﻗ َﺪ ﺑﹶﻠﻐَﲏ ﺍﻟ ِﻜَﻴﺮُ( )‪ (٤٠‬ﺃﻱ ﺑﻠﻐ ُ‬
‫ﺗﻘﻄﻌﻪ‪ ،‬ﺃﻱ ﺇﻧﻪ ﻻ ﻳﺒَﻠﻎ ﻣﺎ ﺃﹸﺭﻳﺪ ﻣﻦ ﺗﻘﺪﻳ ﹴﺮ‪.‬‬
‫)ﻋَﺎﻗِﺮٌ( )‪ (٢٠‬ﺍﻟﻌﺎﻗِﺮ‪ :‬ﺍﻟﱵ ﻻ ﺗﻠﺪ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺍﻟﻌﺎﻗﺮ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﻮﻟﺪ ﻟﻪ‪ ،‬ﻗﺎﻝ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟ ﱡﻄ ﹶﻔﻴْﻞ‪:‬‬
‫ﻀ ﹺﺮ‬
‫ﻯ ﻛﻞ ﻣَﺤ َ‬ ‫ﺖ ﺃﻋﻮ َﺭ ﻋﺎﻗﺮﹰﺍ ‪ ...‬ﺟَﺒﺎﻧﹰﺎ ﻓﻤﺎ ﻋُﺬﺭﻯ ﻟﹶﺪ َ‬ ‫ﻟﹶﺒﺌﺲ ﺍﻟ ﹶﻔﺘَﻰ ﺇﻥ ﻛﻨ ُ‬
‫ﺲ‪.‬‬
‫)ﺇﻻﹼ َﺭﻣْﺰﹰﺍ( )‪ :(٤١‬ﺑﺎﻟﻠﺴﺎﻥ ﻣﻦ ﻏﲑ ﺃﻥ ﻳُﺒﲔ‪ ،‬ﻭﳜﻔﺾ ﺑﺎﻟﺼﻮﺕ ﻣﺜﻞ َﻫ ْﻤ ﹴ‬
‫)ﻭﺍﻹﺑْﻜﹶﺎﺭﹺ( )‪ :(٤١‬ﻣﺼﺪ ُﺭ ﻣﻦ ﻗﺎﻝ ﺃﺑﻜﺮ ﻳُﺒﻜﺮ‪ ،‬ﻭﺃﻛﺜﺮﻫﺎ ﺑﻜﺮّ ﻳﺒﻜﺮّ ﻭﺑﺎﻛﹶﺮ‪.‬‬
‫ﻼِﺋ ﹶﻜﺔﹸ( )‪ :(٤٢‬ﻣﺜﻞ ﻗﺎﻟﺖ ﺍﳌﻼﺋﻜﺔ‪.‬‬ ‫ﺖ ﺍﻟﹶﻤ ﹶ‬ ‫) َﻭﹺﺇ ﹾﺫ ﻗﹶﺎﹶﻟ ْ‬
‫ﺐ( )‪ :(٤٤‬ﻣﻦ ﺃﺧﺒﺎﺭ ﺍﻟﻐﻴﺐ‪ ،‬ﻣﺎ ﻏﺎﺏ ﻋﻨﻚ‪.‬‬ ‫) ِﻣ ْﻦ ﹶﺃﻧْﺒﺎ ِﺀ ﺍ ﹾﻟ َﻐ ْﻴ ﹺ‬
‫ﺖ ﹶﻟﺪَﻳ ﹺﻬ ْﻢ( )‪ (٤٤‬ﺃﻱ ﻋﻨﺪﻫﻢ‪.‬‬ ‫) َﻭﻣَﺎ ﻛﹸ ْﻨ َ‬
‫ﻼَﻣﻬُﻢْ( )‪ :(٤٤‬ﻗﺪﺍﺣﻬﻢ‪.‬‬ ‫)ﹶﺃﻗﹾ ﹶ‬
‫ﻀﻢّ‪.‬‬‫)َﻳ ﹾﻜﻔﹸﻞﹸ( ﺃﻱ َﻳ ُ‬
‫)ﹺﺑ ﹶﻜِﻠ َﻤ ٍﺔ ِﻣ ْﻨﻪُ( )‪ :(٤٥‬ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻫﻮ ﻣﺎ ﺃﻭﺣَﻰ ﺍﷲ ﺑﻪ ﺇﱃ ﺍﳌﻼﺋﻜﺔ ﰲ ﺃﻥ ﳚﻌﻞ ﳌﺮﱘ ﻭﻟﺪﹰﺍ‪.‬‬
‫) َﻭﺟﹺﻴﻬﹰﺎ( )‪ (٤٥‬ﺍﻟ َﻮﺟﹺﻴﻪ‪ :‬ﺍﻟﺬﻱ ﻳﺸﺮﻑ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﻭﺟﻪ ﻋﻨﺪ ﺍﳌﻠﻮﻙ‪.‬‬
‫) ﺍﹾﻷﻛﹾﻤَﻪ( )‪ :(٤٩‬ﺍﻟﺬﻱ ﻳﻮﻟﺪ ﻣﻦ ﺃﻣﻪ ﺃﻋﻤﻰ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﺼ ﹴﻢ ِﻣْﻨ َﺪ ٍﻩ ‪َ ...‬ﻫﺮﱠ ْﺟﺖُ ﻓﹶﺎﺭْﺗﺪﱠ ﺍﺭْﺗِﺪَﺍﺩَ ﺍﹾﻷ ﹾﻛ َﻤ ِﻪ‬
‫ﻭ ﹶﻛ ْﻴ ِﺪ َﻣﻄﱠﺎ ﹴﻝ َﻭ َﺧ ْ‬
‫ﻫﺮّﺟﺘﻪ ﺣﱴ َﻫﺮَﺝ‪ ،‬ﻣﺜﻞ َﻫﺮَﺝ ﺍﳊﺮّ‪.‬‬
‫ﺾ ﺍﻟﱠﺬِﻱ ﺣُﺮﱢ َﻡ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ( )‪ (٥٠‬ﺑﻌﺾ ﻳﻜﻮﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﺸﻲﺀ‪ ،‬ﻭﻳﻜﻮﻥ ﻛﻞﱠ ﺍﻟﺸﻲﺀ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ‪:‬‬ ‫)ﻭَﻷ ِﺣﻞﱠ ﹶﻟ ﹸﻜ ْﻢ َﺑ ْﻌ َ‬
‫ﺱ ﲪﺎﻣُﻬﺎ‬ ‫ﺾ ﺍﻟﻨﻔﻮ ﹺ‬ ‫ﺗَﺮﺍﻙُ ﺃﻣﻜﻨ ٍﺔ ﺇﺫﺍ ﱂ ﺃﹶﺭْﺿَﻬَﺎ ‪ ...‬ﺃﻭ ﻳَﻌﺘِﻠ ْﻖ ﺑﻌ َ‬
‫ﻓﻼ ﻳﻜﻮﻥ ﺍﳊﻤﺎ َﻡ ﻳﻨﺰﻝ ﺑﺒﻌﺾ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻓﻴُﺬﻫﺐ ﺍﻟﺒﻌﺾَ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺄﺗﻰ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪.‬‬
‫)ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃ َﺣﺲﱠ ﻋِﻴﺴَﻰ ِﻣ ْﻨﻬُﻢُ ﺍﹾﻟ ﹸﻜ ﹾﻔ َﺮ( )‪ (٥٢‬ﺃﻱ ﻋﺮﻑ ﻣﻨﻬﻢ ﺍﻟﻜﻔﺮ‪.‬‬
‫ﷲ( )‪ (٥٢‬ﺃﻱ ﻣَﻦ ﺃﻋْﻮﺍﱐ ﰲ ﺫﺍﺕ ﺍﷲ‪.‬‬ ‫)ﹶﻗﺎ ﹶﻝ َﻣ ْﻦ ﹶﺃ ْﻧﺼَﺎﺭﹺﻱ ﺇﻟﹶﻰ ﺍ ِ‬
‫ﺤﻮَﺍ ﹺﺭﻳﱡﻮ ﹶﻥ( )‪ :(٥٢‬ﺻﻔﻮﺓ ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺍﺻﻄﻔﻮﻫﻢ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻘﺼّﺎﺭﻭﻥ؛ ﻭﺍﳊﻮﺍﺭﻳﺎﺕ‪ :‬ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﺗﻰ ﻻ‬ ‫)ﻗﹶﺎ ﹶﻝ ﺍﹾﻟ َ‬
‫ﻳﻨﺰﻟﻦ ﺍﻟﺒﺎﺩﻳﺔ‪ ،‬ﻭﻳﻨﺰﻟﻦ ﺍﻟ ﹸﻘﺮَﻯ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﺩﻱ‪:‬‬
‫ﺖ ﺍﳊﻮَﺍﺭﻳﱠﺎﺕ‬ ‫ﳌﺎ ﺗَﻀﻤﱠﻨ ِ‬
‫ﺸﻜﹸ ﹺﺮﻯّ‪:‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ َﺟﹾﻠﺪَﺓ ﺍﻟَﻴ ْ‬

‫ﺢ‬
‫ﻭﹸﻗ ﹾﻞ ﻟِﻠﹾ ﺤَﻮﺍﺭﻳﺎﺕ ﺗﺒﻜﲔ ﻏﲑَﻧﺎ ‪ ...‬ﻭﻻ ﺗﺒﻜﻨﺎ ﺇﻻﱠ ﺍﻟِﻜﻼﺏُ ﺍﻟﻨﻮﺍﺑ ُ‬
‫ﷲ( )‪ :(٥٤‬ﺃﻫﻠﻜﻬﻢ ﺍﷲ‪.‬‬ ‫) َﻭ َﻣ ﹶﻜﺮُﻭﺍ َﻭ َﻣ ﹶﻜ َﺮ ﺍ ُ‬
‫ﻕ ﺍﻟﱠﺬﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹺﺇﻟﹶﻰ َﻳ ْﻮ ﹺﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ( )‪ :(٥٥‬ﺃﻱ ﻫﻢ ﻋﻨﺪ ﺍﷲ ﺧﲑ ﻣﻦ ﺍﻟﻜﻔﺎﺭ‪.‬‬
‫) َﻭﺟَﺎ ِﻋﻞﹸ ﺍﻟﱠﺬِﻳ َﻦ ﺍﺗﱠَﺒﻌُﻮ َﻙ ﹶﻓ ْﻮ َ‬
‫ﲔ( )‪ :(٥٧‬ﺍﻟﻜﺎﻓﺮﻳﻦ‪.‬‬ ‫ﺤﺐﱡ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬ ‫) ﹶﻻ ُﻳ ِ‬
‫ﻚ(‪.‬‬
‫ﻚ )‪ :(٥٩،٦٠‬ﺍﻧﻘﻀﻰ ﺍﻟﻜﻼﻡ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﺳﺘﺄﻧﻒ ﻓﻘﺎﻝ‪) :‬ﺍﳊﻖﱡ ِﻣ ْﻦ َﺭﺑﱢ َ‬ ‫ﺤﻖﱡ ِﻣ ْﻦ َﺭَﺑ َ‬ ‫)ﹶﻓَﻴﻜﹸﻮ ﹸﻥ‪ .‬ﺍ ﹾﻟ َ‬
 ‫ﻼ َﺗ ﹸﻜ ْﻦ ِﻣ َﻦ ﺍ ﹾﻟ ُﻤ ْﻤَﺘﺮﹺﻳ َﻦ( )‪ (٦٠‬ﺃﻱ ﺍﻟﺸّﺎﻛﱢﲔ‪.‬‬ ‫)ﹶﻓ ﹶ‬
‫)ﰒﱠ َﻧ ْﺒَﺘ ﹺﻬ ﹾﻞ( )‪ (٦١‬ﺃﻱ َﻧﻠﹾﺘﻌﻦ؛ ﻳﻘﺎﻝ‪ :‬ﻣﺎﻟﻪ َﻬﺑﻠﹶﻪ ﺍ ﷲُ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻋﻠﻴﻪ ْﻬﺑﹶﻠﺔﹸ ﺍﷲ؛ ﻭﺍﻟﻨﺎﻗﺔ ﺑﺎﻫﻞﹲ ﻭﺑﺎﻫﻠﺔ‪ ،‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺑﻐﲑ ﺻِﺮﺍﺭﹴ‪،‬‬
‫ﺻﺮَﺍ ﹴﺭ‪.‬‬
‫ﺖ ﻧﺎﻗﱴ‪ ،‬ﺗﺮﻛﺘُﻬﺎ ﺑﻐﲑ ِ‬ ‫ﻭﺍﻟﺮﺟﻞ ﺑﺎﻫﻞ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻌﻪ ﻋﺼﺎﹰ؛ ﻭﻳﻘﺎﻝ‪ :‬ﺃﻬﺑﻠ ُ‬
‫ﺤﻖُ( )‪ (٦٢‬ﺃﻱ ﺍﳋﱪ ﺍﻟﻴﻘﲔ‪.‬‬ ‫ﺼﺺُ ﺍﹾﻟ َ‬ ‫)ﺇﻥﱠ ﻫَﺬﹶﺍ ﹶﻟﻬُ َﻮ ﺍ ﹾﻟ ﹶﻘ َ‬
‫)ﻓﺈ ﹾﻥ ﺗَﻮَﻟﱠﻮْﺍ( )‪ :(٦٣‬ﻓﺈﻥ ﻛﻔﺮﻭﺍ‪ ،‬ﻭﺗﺮﻛﻮﺍ ﺃﻣﺮ ﺍﷲ‪.‬‬
‫) َﺳﻮَﺍ ِﺀ َﺑْﻴَﻨﻨَﺎ َﻭَﺑﻴَْﻨﻜﹸﻢْ( )‪ (٦٤‬ﺃﻱ ﺍﻟﻨﱢﺼﻒ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﺩﻋﺎﻙ ﺇﱃ ﺍﻟﺴﻮﺍﺀ ﻓﺎﻗﺒ ﹾﻞ ﻣﻨﻪ‪.‬‬
‫ﺸ ﹺﺮ َﻙ ﹺﺑ ِﻪ َﺷﻴْﺌﹰﺎ( ﻬﺑﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺩﻋﺎﻫﻢ ﺇﻟﻴﻬﺎ‪.‬‬ ‫) ﺇﻟﹶﻰ ﹶﻛِﻠ َﻤ ٍﺔ( )‪ (٦٤‬ﻣﻔﺴﺮﺓ ﺑﻌﺪ ) ﺃﻥ ﹶﻻ ﻧَﻌﺒُ َﺪ ﺇﻻﹼ ﺍ ﷲَ‪َ ،‬ﻭﻻﹼ ﻧُ ْ‬
‫ﷲ( )‪ :(٧٠‬ﺑﻜﺘﺐ ﺍﷲ‪.‬‬ ‫ﺕﺍ ِ‬ ‫) ﹶﱂ َﺗ ﹾﻜ ﹸﻔﺮُﻭ ﹶﻥ ﺑﹺﺂﻳﺎ ِ‬
‫ﺸ َﻬﺪُﻭ ﹶﻥ( )‪ (٧٠‬ﺃﻱ ﺗﻌﺮﻓﻮﻥ‪.‬‬ ‫) َﻭﹶﺃ ْﻧُﺘ ْﻢ َﺗ ْ‬
‫ﺨﻠِﻄﻮﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻟﺒَﺴﺖ ﻋﻠﻲّ ﺃﻣﺮﻙ‪.‬‬ ‫ﺤﻖﱠ ﺑﹺﺎﹾﻟﺒَﺎ ِﻃ ﹺﻞ( )‪ (٧١‬ﺃﻱ ﱂ َﺗ ْ‬ ‫ﺏ ِﻟ َﻢ َﺗ ﹾﻠﹺﺒﺴُﻮ ﹶﻥ ﺍﹾﻟ َ‬
‫)ﻳَﺎ ﹶﺃ ْﻫ ﹶﻞ ﺍﹾﻟ ِﻜﺘَﺎ ﹺ‬
‫) َﻭ ْﺟ َﻪ ﺍﻟﻨّﻬَﺎ ﹺﺭ( )‪ (٧٢‬ﺃﻭﻟﻪ‪ ،‬ﻗﺎﻝ ﺭﺑﻴﻊ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟَﻌ ْﺒﺴِﻲ‪.‬‬
‫ﺕ ﻧﹺﺴﻮﺗَﻨﺎ ﺑﻮﺟ ِﻪ ﻬﻧﺎ ﹺﺭ‬ ‫ﻚ ‪ ...‬ﻓﻠﻴﺄ ِ‬ ‫ﻣَﻦ ﻛﺎﻥ ﻣﺴﺮﻭﺭﹰﺍ َﲟ ﹾﻘﺘَﻞ ﻣﺎﻟ ٍ‬
‫ﻛﻘﻮﻟﻚ‪ :‬ﺑﺼﺪﺭ ﻬﻧﺎﺭ‪.‬‬
‫) َﻭ ﹶﻻ ﺗُ ْﺆ ِﻣﻨُﻮﺍ ﺇﻻ ِﻟ َﻤ ْﻦ َﺗﹺﺒ َﻊ ﺩِﻳَﻨ ﹸﻜ ْﻢ( )‪ :(٧٣‬ﻻ ُﺗ ِﻘﺮﱡﻭﺍ‪ :‬ﻻ ﺗﺼﺪﱢﻗﻮﺍ‪.‬‬
‫ﺖ َﻋﹶﻠ ْﻴ ِﻪ ﻗﹶﺎﺋﻤﹰﺎ( )‪ (٧٥‬ﻳﻘﻮﻝ‪ :‬ﻣﺎ ﱂ ﺗﻔﺎﺭﻗﻪ‪.‬‬ ‫)ﺇﹼﻻ ﻣَﺎ ﺩُ ْﻣ َ‬
‫ﻕ ﹶﻟ ُﻬ ْﻢ( )‪ (٧٧‬ﺃﻱ ﻻ ﻧﺼﻴﺐ ﳍﻢ‪.‬‬ ‫ﻼَ‬ ‫) ﹶﻻ َﺧ ﹶ‬
‫) َﻭ ﹶﻻ ُﻳ َﺰﻛﱢﹺﻴﻬْﻢ( )‪ (٧٧‬ﻻ ﻳﻜﻮﻧﻮﻥ ﻋﻨﺪﻩ ﻛﺎﳌﺆﻣﻨﲔ‪.‬‬
‫ﺏ( )‪ (٧٨‬ﺃﻱ ﻳﻘﻠﺒﻮﻧﻪ ﻭﻳُﺤﺮﱢﻓﻮﻧﻪ‪.‬‬ ‫ﺴَﻨَﺘﻬُﻢْ ﺑﺎ ﹾﻟ ِﻜﺘَﺎ ﹺ‬ ‫)ﻳَﻠﹾﻮُﻭﻥﹶ ﺃﻟﹾ ِ‬
‫ﲔ( )‪ :(٧٩‬ﱂ ﻳﻌﺮﻓﻮﺍ ﺭﺑﺎﻧﻴﲔ‪.‬‬ ‫)ﻭَﻟ ِﻜ ْﻦ ﻛﹸﻮﻧُﻮﺍ َﺭﺑﱠﺎﻧﹺﻴ َ‬
‫ﺻﺮﹺﻱ( )‪ (٨١‬ﺃﻱ ﻋﻬﺪﻱ‪.‬‬ ‫) َﻋﻠﹶﻰ ﹶﺫﻟِﻜ ُﻢ ﹺﺇ ْ‬
‫ﺏ( )‪ (٩٤‬ﺃﻱ ﺍﺧﺘﻠﻖ‪.‬‬ ‫ﷲ ﺍﻟ ﹶﻜ ِﺬ َ‬ ‫)ﹶﻓ َﻤ ﹺﻦ ﺍﻓَﺘﺮَﻯ َﻋﻠﹶﻰ ﺍ ِ‬
‫)ﹶﻟﻠﹼﺬِﻱ ﺑَﺒﻜﱠ ﹶﺔ( )‪ :(٩٦‬ﻫﻲ ﺍﺳﻢ ﻟﺒﻄﻦ ﻣﻜﺔﹶ‪ ،‬ﻭﺫﻟﻚ ﻷﻬﻧﻢ ﻳﺘﺒﺎﻛﹼﻮﻥ ﻓﻴﻬﺎ ﻭﻳﺰﺩﲪﻮﻥ‪.‬‬
‫)َﺗ ْﺒ ُﻐ َﻮﻬﻧﹶﺎ ِﻋﻮَﺟﹰﺎ( )‪ :(٩٩‬ﻣﻜﺴﻮﺭﺓ ﺍﻷﻭﻝ‪ ،‬ﻷﻧﻪ ﰲ ﺍﻟﺪﱢﻳﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻌﻤﻞ؛ ﻓﺈﺫﺍ ﻛﺎﻥ ﰲ ﺷﻲﺀ ﻗﺎﺋ ﹴﻢ ﳓﻮ‬
‫ﺍﳊﺎﺋﻂ‪ ،‬ﻭﺍﳉِﺬﻉ‪ :‬ﻓﻬﻮ َﻋﻮَﺝ ﻣﻔﺘﻮﺡ ﺍﻷﻭﻝ‪.‬‬
‫)ﻭَﺃ ْﻧُﺘ ْﻢ ُﺷ َﻬﺪَﺍ ُﺀ( )‪ (٩٩‬ﺃﻱ ﻋﻠﻤﺎﺀ ﺑﻪ‪.‬‬
‫ﻑ ﻣﺜﻞ ﺷَﻔﺎ ﺍﻟﺮﱠﻛِﻴّﺔ ﻭﺣﺮﻭﻓﻬﺎ‪) .‬ﹶﻓﹶﺄﻧْ ﹶﻘ ﹶﺬﻛﹸﻢْ ﻣِﻨْﻬَﺎ( )‪ (١٠٣‬ﺗﺮﻙ ) َﺷﻔﹶﺎ(‪ ،‬ﻭﻭﻗﻊ ﺍﻟﺘﺄﻧﻴﺚ‬ ‫) َﻋﻠﹶﻰ َﺷﻔﹶﺎ ُﺣﻔﹾﺮٍﺓ( )‪ (١٠٣‬ﺃﻱ ﺣﺮ ٍ‬
‫ﻋﻠﻰ )ﺣﻔﺮﺓ( ﻭﺗﺼﻨﻊ ﺍﻟﻌﺮﺏ ﻣﺜﻞ ﻫﺬﺍ ﻛﺜﲑﺍﹰ‪ ،‬ﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬
‫ﻼ ﹺﻝ‬ ‫ﺕ َﻣﺮﱠ ﺍﻟﺴﻨﲔ ﺃﺧﺬﻥ ﻣﻨﹺﻲ ‪ ...‬ﻛﻤﺎ ﺃﹶﺧﺬ ﺍﻟﺴﱢﺮَﺍ ُﺭ ﻣﻦ ﺍ ِﳍ ﹶ‬ ‫َﺭﹶﺃ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌّﺠﺎﺝ‪:‬‬
‫ﺖ ﰲ َﻧ ﹾﻘﻀِﻰ ‪ ...‬ﹶﻃ َﻮ ْﻳ َﻦ ﻃﹸﻮﻟِﻰ ﻭ ﹶﻃ َﻮ ْﻳ َﻦ ﻋَﺮْ ﺿِﻲ‬ ‫ﻃﹶﻮ ﹸﻝ ﺍﻟﻠﻴﺎﻟِﻲ ﺃﺳﺮﻋ ْ‬
‫ﺱ( )‪ ،(١١٠‬ﺃﻣﺎ ﻗﻮﻟﻪ‪) :‬ﺇﻥﱠ ﺇﺑ َﺮﻫِﻴ َﻢ‬ ‫ﺖ ﻟِﻠﻨّﺎ ﹺ‬‫ﳋ ْﻴ ﹺﺮ( )‪ ،(١٠٤‬ﻭ) ﹸﻛ ْﻨُﺘ ْﻢ َﺧ ْﻴ َﺮ ﺃﹸﻣﱠ ٍﺔ ﺃﹸ ْﺧ ﹺﺮ َﺟ ْ‬‫)ﻭَﻟَﺘ ﹸﻜ ْﻦ ِﻣ ْﻨ ﹸﻜ ْﻢ ﺃﹸﻣﱠﺔﹲ َﻳ ْﺪﻋُﻮ ﹶﻥ ﺇﻟﹶﻰ ﺍ ﹶ‬
‫ﻛﹶﺎ ﹶﻥ ﺃﹸﻣﱠ ﹰﺔ ﻗﺎﻧﺘﹰﺎ( )‪ (١٢٠ ١٦‬ﺃﻱ ﻛﺎﻥ ﺇﻣﺎﻣﹰﺎ ﻣُﻄﻴﻌﺎﹰ‪ ،‬ﻭﻳﻘﺎﻝ ﺃﻧﺖ ﺃﹸﻣﱠﺔ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﺃﻱ ﻳُﺆﰎ ﺑﻚ‪) .‬ﻭَﺍﺩﱠ ﹶﻛ َﺮ َﺑ ْﻌ َﺪ ﺃﹸﻣﱠ ٍﺔ(‬
‫ﺖ ﻛﺬﺍ ﻭﻛﺬﺍ‪ :‬ﺃﻱ ﺃ ِﻣ ْﻬﺖُ‪ ،‬ﻭﺃﻧﺎ ﺁ َﻣﻬُﻪُ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻮ ﺫﻭ ﺃ ِﻣ ٍﻪ‪.‬‬ ‫)‪ :(٤٥ ١٢‬ﺑﻌﺪ ﻗﺮﻥ‪ ،‬ﻭﻳﻘﺎﻝ‪َ) :‬ﺑﻌْﺪ ﹶﺃ َﻣٍﻪ( ﺃﻱ ﻧﺴﻴﺎﻥ‪ ،‬ﻧﺴﻴ ُ‬
 ‫ﻣﻜﺴﻮﺭ ﺍﳌﻴﻢ‪ ،‬ﻭﺑﻌُﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺫﻭ ﺃﹸﻣﱠ ٍﺔ ﲟﻌﻨًﻰ ﻭﺍﺣﺪ‪ ،‬ﺃﻱ ﺫﻭ ﺩﻳﻦ ﻭﺍﺳﺘﻘﺎﻣﺔ؛ ﻭﻛﺎﻧﻮﺍ ﺑﺄﻣ ٍﺔ ﻭﺑﺈﻣﺔ‪ ،‬ﺃﻱ ﺍﺳﺘﻘﺎﻣﺔ ﻣﻦ‬
‫ﻋﻴﺸﻬﻢ‪ ،‬ﺃﻱ َﺩﻭْﻡ ﻣﻨﻪ؛ ) ﹸﻛ ْﻨُﺘ ْﻢ َﺧ ْﻴ َﺮ ﺃﹸﻣﱠﺔ( ﺃﻱ ﲨﺎﻋﺔ؛ ﻭﻫﻮ ﺃﻣﱠﺔﹲ ﻋﻠﻰ ﺣِﺪﺓ‪ ،‬ﺃﻱ ﻭﺍﺣﺪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻳُﺒﻌَﺚ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺍﺑﻦ‬
‫ُﻧﻔﹶﻴﻞ ﺃﻣ ﹰﺔ ﻭﺣﺪﻩ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﰲ ﺃﹸﻣﺔ ﻭﹺﺇﻣﱠﺔٍ‪ ،‬ﻣﻌﻨﺎﻩ ﺍﻟﺪﱢﻳﻦ ﻭﺍﻹﺳﺘﻘﺎﻣﺔ‪:‬‬
‫ﻭﻫﻞ ﻳﺄ ﹶﲦ ْﻦ ﺫﻭ ﺃﻣﺔ ﻭﻫﻮ ﻃﺎﺋ ُﻊ‬
‫ﺫﻭ ﺃﻣﺔ‪ :‬ﺑﺎﻟﺮّﻓﻊ ﻭﺍﻟﻜﺴﺮ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻟﺪﱢﻳﻦ‪ ،‬ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪.‬‬
‫ﺕ ﻭُﺟُﻮﻫﻬﻢ ﹶﺃ ﹶﻛ ﹶﻔﺮْﺗُﻢْ َﺑ ْﻌ َﺪ ﺇﳝَﺎﹺﻧ ﹸﻜ ْﻢ( )‪ :(١٠٦‬ﺍﻟﻌﺮﺏ ﲣﺘﺼﺮ ﻟﻌﻠﻢ ﺍﳌﺨﺎ ﹶﻃﺐُ ﲟﺎ ﺃﺭﻳﺪ ﺑﻪ‪ ،‬ﻓﻜﺄﻧﻪ ﺧﺮﺝ‬‫)ﻓﺄﻣّﺎ ﺍﻟﺬِﻳ َﻦ ﺍﺳ َﻮﺩﱠ ْ‬
‫ﻣَﺨﺮﺝ ﻗﻮﻟﻚ‪ :‬ﻓﺄﻣﺎ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﻓﻴﻘﻮﻝ ﳍﻢ‪ :‬ﺃﻛﻔﺮﰎ‪ ،‬ﻓﺤﺬﻑ ﻫﺬﺍ ﻭﺍﺧﺘُﺼﺮ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻗﺎﻝ ﺍ َﻷ َﺳ ِﺪﻱّ‪:‬‬

‫ﺤﻠﹸﺐُ‬
‫ﺼﺮّ ﻭَﺗ ْ‬ ‫ﺏ ﹶﻗﺮْﻧﺎﻫﺎ َﺗ ُ‬
‫ﷲ ﻻ ﺗُﻨ ِﻜ ﺤُﻮﻬﻧﺎ ‪َ ...‬ﺑﻨﹺﻲ ﺷﺎ َ‬ ‫ﺖﺍ ِ‬‫ﻛﺬﺑﺘﻢ ﻭﺑﻴ ِ‬
‫ﺃﺭﺍﺩ‪ :‬ﺑﲎ ﺍﻟﱵ ﺷﺎﺏ ﻗﺮﻧﺎﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﻳﺒﺎﱐﹼ‪:‬‬
‫ﻒ ﺭ ْﺟﻠﹶﻴﻪ ﺑﺸﻦّ‬ ‫ﺶ ‪ ...‬ﻳُ ﹶﻘ ْﻌﻘﹶﻊ ﺧَﻠ َ‬ ‫ﻚ ﻣِﻦ ﲨﺎﻝ ﺑﲏ ﺃﹸﹶﻗ ْﻴ ﹴ‬ ‫ﻛﺄﻧ َ‬
‫ﺶ‪َ :‬ﺣﻲﱞ ﻣﻦ ﺍﳉﻦ‪ ،‬ﺃﺭﺍﺩ‪ :‬ﻛﺄﻧﻚ ﲨﻞ ﻳﻘﻌﻘﻊ ﺧﻠﻒ ﺍﳉﻤﻞ ﺑﺸﻦّ‪ ،‬ﻓﺄﻟﻘﻰ ﺍﳉﻤﻞ‪ ،‬ﻓﻔﹸﻬﻢ ﻋﻨﻪ ﻣﺎ ﺃﺭﺍﺩ‪.‬‬ ‫ﺑﲏ ﺃﹶﻗ ْﻴ ﹴ‬
‫ﺤﻖﱢ( )‪ (١٠٨‬ﺃﻱ ﻋﺠﺎﺋﺐ ﺍﷲ‪ ) ،‬ﻧﺘﻠﻮﻫﺎ(‪ :‬ﻧﻘﺼﱡﻬَﺎ‪.‬‬ ‫ﻚ ﺑﺎﹾﻟ َ‬ ‫ﷲ ﻧﺘْﻠﹸﻮﻫَﺎ َﻋﹶﻠ ْﻴ َ‬ ‫ﺕﺍ ِ‬ ‫ﻚ ﺁﻳﺎ ُ‬ ‫)ِﺗ ﹾﻠ َ‬
‫ﷲ( )‪ :(١١٢‬ﺇﻻ ﺑﻌﻬﺪ ﻣﻦ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬ ‫) ﺇﻻﱠ َﲝْﺒ ﹺﻞ ِﻣ َﻦ ﺍ ِ‬
‫ﻚ ﺣﺒﺎﳍﹶﺎ‬ ‫ﺕ ﻣﻦ ﺍﻷﺧﺮﻯ ﺇﻟﻴ َ‬ ‫ﻭَﺇﺫﺍ ﲡﻮّﺯُﻫﺎ ﺣِﺒﺎﻝﹸ ﻗﺒﻴﹶﻠ ٍﺔ ‪ ...‬ﺃﺧﺬ ْ‬
‫ﷲ( )‪ (١١٢‬ﺃﻱ ﺃﺣﺮﺯﻭﻩ ﻭﺑﺎﻧﻮﺍ ﺑﻪ‪.‬‬ ‫ﺐ ِﻣ َﻦ ﺍ ِ‬ ‫ﻀ ﹴ‬‫) َﻭﺑَﺎﺀﻭﺍ ﹺﺑَﻐ َ‬
‫) َﻭ ﺿُ ﹺﺮَﺑﺖْ َﻋﹶﻠ ْﻴﻬﹺﻢ ﺍﹶﳌﺴْ ﹶﻜَﻨﺔﹸ( )‪ :(١١٢‬ﺃﻱ ﺃﹸﻟﺰﹺﻣُﻮﺍ ﺍﳌﺴﻜﻨﺔ‪.‬‬
‫ﺏ ﺃﻣّﺔﹲ ﻗﹶﺎﺋﻤﺔﹲ( )‪ :(١١٣‬ﺍﻟﻌﺮﺏ ﲡﻮّﺯ ﰲ ﻛﻼﻣﻬﻢ ﻣﺜﻞ ﻫﺬﺍ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺃﻛﻠﻮﱐ ﺍﻟﱪﺍﻏﻴﺚﹸ‪،‬‬ ‫)ﻟﹶﻴْﺴُﻮﺍ َﺳﻮَﺀﹰﺍ ﻣ ْﻦ ﹶﺃ ْﻫ ﹺﻞ ﺍﻟ ِﻜﺘَﺎ ﹺ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﲰﻌﺘُﻬﺎ ﻣﻦ ﺃﰊ ﻋﻤﺮﻭ ﻭﺍﳍﺬﱄ ﰲ ﻣﻨﻄﻘﻪ‪ ،‬ﻭﻛﺎﻥ ﻭ ْﺟ ُﻪ ﺍﻟﻜﻼﻡ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﻛﻠﲏ ﺍﻟﱪﺍﻏﻴﺚ‪ .‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﲑ ِﻣ ْﻨ ُﻬ ْﻢ( )‪ :(٥٧٤‬ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﳚﻌﻠﻪ ﻛﻼﻣﲔ‪ ،‬ﻓﻜﺄﻧﻚ ﻗﻠﺖ‪) :‬ﻟﻴﺴﻮﺍ ﺳﻮﺍ ًﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ(‪ ،‬ﰒ‬ ‫)ﻋَﻤُﻮﺍ ﻭ ﺻَﻤﱡﻮﺍ ﹶﻛِﺜ ٌ‬
‫ﺖ‪) :‬ﺃﹸﻣﱠﺔﹲ ﻗﹶﺎﺋﻤﺔﹲ(‪ ،‬ﻭﻣﻌﲎ )ﻗﹶﺎﺋﻤﺔ( ﻣﺴﺘﻘﻴﻤﺔ‪.‬‬ ‫ﻗﻠ َ‬
‫ﺕ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺍﺣﺪُﻫﺎ ) ﺇﻧْﻲٌ(‪ ،‬ﺗﻘﺪﻳﺮﻫﺎ‪) :‬ﺟﹺﺜﹾﻰٌ(‪ ،‬ﻭﺍﳉﻤﻴﻊ ) ﺃﺟْﺜﺎﺀ(‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺃﹶﺛﻴْﻠﺔ‪:‬‬ ‫)ﺁﻧﺎ َﺀ ﺍﻟﻠﱠْﻴ ﹺﻞ( )‪ :(١١٣‬ﺳﺎﻋﺎ ِ‬
‫ﺣُﻠﹾﻮٌ ﻭ ُﻣﺮﱞ ﻛ ِﻌﻄﹾﻒ ﺍﻟ ِﻘﺪْﺡ ِﻣﺮﱠﺗﻪ ‪ ...‬ﰲ ﻛﻞ ﺇْﻧ ﹴﻲ ﻗﻀَﺎﻩ ﺍﻟﻠﻴ ﹸﻞ ﻳَﻨﺘﻌﻞﹸ‬
‫ﺙ ﹶﻗ ْﻮ ﹴﻡ( )‪ :(١١٧‬ﺍﻟﺼّﺮ‪ :‬ﺷﺪﺓ ﺍﻟﱪﺩ‪ ،‬ﻭﻋﺼﻮﻑٌ ﻣﻦ ﺍﻟﺮﻳﺢ‪.‬‬ ‫ﺖ َﺣ ْﺮ ﹶ‬ ‫ﺻﺮﱞ ﹶﺃ ﺻَﺎَﺑ ْ‬ ‫ﺢ ﻓِﻴﻬَﺎ ِ‬ ‫)ﻛ َﻤﹶﺜ ﹺﻞ ﺭﹺﻳ ﹴ‬
‫ﺨﺬﹸﻭﺍ ﹺﺑﻄﹶﺎَﻧ ﹰﺔ ﻣِﻦ ﺩُﻭﹺﻧ ﹸﻜ ْﻢ( )‪ :(١١٨‬ﺍﻟﺒﹺﻄﹶﺎﻧﺔ‪ :‬ﺍﻟﺪﱡﺧﻼﺀ ﻣﻦ ﻏﲑﻛﻢ‪.‬‬ ‫)ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﹶﻻ َﺗﺘﱠ ِ‬
‫)ﻻ ﻳَﺄﹸﻟﻮَﻧ ﹸﻜ ْﻢ َﺧﺒَﺎ ﹰﻻ( )‪ (١١٨‬ﺃﻱ ﻻ ﺗﺄﻟﻮﻛﻢ ﻫﺬﻩ ﺍﻟﺒﻄﺎﻧﺔ ﺧﺒﺎﻻﹰ‪ ،‬ﺃﻱ ﺷّﺮﹰﺍ‪.‬‬
‫ﺕ( )‪ (١١٨‬ﺃﻱ ﺍﻷﻋﻼﻡ‪.‬‬ ‫)ﹶﻗ ْﺪ َﺑﻴﱠﻨﱠﺎ ﹶﻟﻜﹸﻢُ ﺍﻵﻳَﺎ ِ‬
‫)ﺇﻥﱠ ﺍﷲ ﻋَﻠﻴﻢٌ ﹺﺑﺬﹶﺍﺕ ﺍﻟﺼﱡﺪُﻭ ﹺﺭ( )‪ (١١٩‬ﺃﻱ ﲟﺎ ﰲ ﺍﻟﺼﺪﻭﺭ‪.‬‬
‫ﲔ َﻣﻘﹶﺎ ِﻋ َﺪ ﻟﻠ ِﻘﺘَﺎ ﹺﻝ( )‪ُ :(١٢١‬ﻣﺘّ ﺨِﺬﹰﺍ ﳍﻢ ﻣﺼﺎﻓﹰﺎ ُﻣﻌَﺴﻜﺮﹰﺍ‪.‬‬ ‫ﻚ ﺗَُﺒﻮﱢﺉُ ﺍﳌﹸﺆْ ِﻣﹺﻨ َ‬‫)ﻣِﻦ ﹶﺃ ْﻫِﻠ َ‬
‫ﺴﻮﱠﻡ ﺍﻟﺬﻱ ﻟﻪ ﺳِﻴﻤﺎﺀ ﺑﻌﻤﺎﻣﺔ ﺃﻭ ﺑﺼﻮﻓﺔ ﺃﻭ ﲟﺎ‬ ‫ﲔ( )‪ (١٢٥‬ﺃﻱ ُﻣ ْﻌﻠﹶﻤﲔ‪ .‬ﻫﻮ ﻣِﻦ ﺍﹸﳌ َ‬ ‫ﺴﻮﱠ ِﻣ َ‬‫ﻼِﺋ ﹶﻜ ِﺔ ﻣُ َ‬ ‫ﻑ ﻣِﻦ ﺍﹶﳌ ﹶ‬ ‫ﺴ ِﺔ ﺁ ﹶﻻ ٍ‬‫ﺨ ْﻤ َ‬‫)ﹺﺑ َ‬
‫ﻛﺎﻥ‪.‬‬
‫)ِﻟَﻴ ﹾﻘ ﹶﻄ َﻊ ﹶﻃﺮَﻓﹰﺎ ﻣِﻦ ﺍﻟﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ( )‪ (١٢٧‬ﺃﻱ ﻟﻴﻬﻠﻚ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ‪.‬‬
‫)ﺃﻭ َﻳﻜﹾﹺﺒَﺘﻬُﻢْ( )‪ (١٢٧‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻛﺒﺘَﻪ ﺍﷲ ﻟﻮﺟﻬﻪ‪ :‬ﺃﻱ ﺻﺮَﻋﻪ ﺍﷲ‪.‬‬
‫ﺖ( )‪ :(١٣٧‬ﻗﺪ ﻣﻀﺖ‪) ،‬ﺳُﻨَﻦٌ( )‪ (١٢٧‬ﺃﻱ ﺃﻋﻼﻡٌ‪.‬‬ ‫)ﹶﻗ ْﺪ َﺧﹶﻠ ْ‬
 ‫ﻀﻌﻔﻮﺍ‪ ،‬ﻫﻮ ﻣﻦ ﺍﻟﻮَﻫﻦ‪.‬‬ ‫) َﻭ ﹶﻻ َﺗ ﹺﻬﻨُﻮﺍ( )‪ (١٣٩‬ﺃﻱ ﻻ َﺗ ْ‬
‫ﺴ ﹸﻜ ْﻢ ﻗﹶﺮْﺡٌ( )‪ ،(١٤٠‬ﺍﻟﹶﻘﺮْﺡ‪ :‬ﺍﳉﺮﺍﺡ‪ ،‬ﻭﺍﻟﻘﺘﻞ‪.‬‬ ‫ﺴ ْ‬ ‫) ﺇ ﹾﻥ َﻳ ْﻤ َ‬
‫) ﺍ ْﻧ ﹶﻘﹶﻠ ْﺒُﺘ ْﻢ َﻋﻠﹶﻰ ﺃ ْﻋﻘﹶﺎﹺﺑ ﹸﻜ ْﻢ( )‪ :(١٤٤‬ﻛﻞ ﻣَﻦ ﺭﺟﻊ ﻋﻤﺎ ﻛﺎﻥ ﻋﻠﻴﻪ‪ ،‬ﻓﻘﺪ ﺭﺟﻊ ﻋﻠﻰ ﻋﻘﺒﻴﻪ‪.‬‬
‫ﺕ ﺇﻻﱠ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬
‫ﺲ ﻟﺘَﻤﻮ َ‬
‫ﺕ( )‪ (١٤٥‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﻣﺎ ﻛﺎﻧﺖ ﻧﻔ ﹺ‬ ‫ﺲ ﺃ ﹾﻥ َﺗﻤُﻮ َ‬
‫) َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ِﻟَﻨ ﹾﻔ ﹴ‬
‫) ﹺﺭﺑﱢﻴﱡﻮﻥ( )‪ (١٤٦‬ﺍﻟﺮﱢﺑﱢﻴﱡﻮﻥ‪ :‬ﺍﳉﻤﺎﻋﺔ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﺎ ﹺﺭﺑﱢﻲ‪.‬‬
‫)ﻭﺇﺳْﺮَﺍﻓﹶﻨَﺎ ﻓِﻲ ﹶﺃ ْﻣ ﹺﺮﻧَﺎ( )‪ :(١٤٧‬ﺗﻔﺮﻳﻄﻨﺎ‪.‬‬
‫)ﻣَﺎ ﹶﻟ ْﻢ ُﻳَﻨﺰﱢ ﹾﻝ ﹺﺑ ِﻪ ﺳُ ﹾﻠﻄﹶﺎﻧﹰﺎ( )‪ (١٥١‬ﺃﻱ ﺑﻴﺎﻧﹰﺎ‪.‬‬
‫)ﺇ ﹾﺫ َﺗ ﺤُﺴﱡﻮﻧَﻬﻢ( )‪ :(١٥٢‬ﺗﺴﺘﺄﺻﻠﻮﻬﻧﻢ ﹶﻗ ْﺘ ﻼﹰ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺣﺴﺴﻨﺎﻫﻢ ﻣﻦ ﻋﻨﺪ ﺁﺧﺮﻫﻢ‪ ،‬ﺃﻱ ﺍﺳﺘﺄﺻﻠﻨﺎﻫﻢ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﺇﺫﺍ ﺷ ﹶﻜﻮْﻧﺎ َﺳَﻨ ﹰﺔ ﺣَﺴﻮﺳﺎ ‪ ...‬ﺗﺄﻛ ﹸﻞ َﺑ ْﻌ َﺪ ﺍﻷﺧﻀﺮﹺ ﺍﻟﻴَﺒﹺﻴﺴَﺎ‬
‫ﺻﺮَﻓ ﹸﻜ ْﻢ َﻋ ْﻨ ُﻬ ْﻢ ِﻟَﻴ ْﺒَﺘِﻠَﻴﻜﹸ ْﻢ( )‪ (١٥٢‬ﺃﻱ ﻟﻴﺒﻠﻮﻛﻢ‪ :‬ﻟﻴﺨﺘﱪﻛﻢ‪ ،‬ﻭﻳﻜﻮﻥ )ﻟﻴﺒﺘﻠﻴﻜﻢ( ﺑﺎﻟﺒﻼﺀ‪.‬‬ ‫)ﹸﺛﻢﱠ َ‬
‫ﺼ ِﻌﺪُﻭ ﹶﻥ( )‪ (١٥٣‬ﰲ ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﺩﻱ‪:‬‬ ‫)ﺇ ﹾﺫ ُﺗ ْ‬
‫ﺡ ﺍﳊﺎﺩﻱ‬ ‫ﺖ ﻭﺻﺎ َ‬ ‫ﺖ ﺗﺒﻜﲔ ﻋﻠﻰ ﺍﻹﺻﻌﺎ ِﺩ ‪ ...‬ﻓﺎﻟﻴﻮﻡ ُﺳﺮّﺣ ِ‬ ‫ﻗﺪ ﻛﻨ ِ‬
‫ﻭﺃﺻﻞ )ﺍﻹﺻﻌﺎﺩ( ﺍﻟﺼﻌﻮﺩ ﰲ ﺍﳉﺒﻞ‪ ،‬ﰒ ﺟﻌﻠﻮﻩ ﰲ ﺍﻟﺪﱠﺭَﺝ‪ ،‬ﰒ ﺟﻌﻠﻮﻩ ﰲ ﺍﻹﺭﺗﻔﺎﻉ ﰲ ﺍﻷﺭﺽ‪ ،‬ﺃﺻﻌﺪ ﻓﻴﻬﺎ‪ :‬ﺃﻱ ﺗﺒﺎﻋﺪ‪.‬‬
‫)ﹸﺃ ْﺧﺮَﺍ ﹸﻛ ْﻢ( )‪ (١٥٣‬ﺁﺧِﺮﻛﻢ‪.‬‬

‫ﺖ ﻋﻠﻰ‬
‫)َﻳ ْﻐﺸَﻰ ﻃﹶﺎﺋِﻔ ﹰﺔ ِﻣْﻨ ﹸﻜ ْﻢ( )‪ :(١٥٤‬ﺍﻧﻘﻄﻊ ﺍﻟﻨﺼﺐ‪ ،‬ﰒ ﺟﺎﺀ ﻣﻮﺿﻊ ﺭﻓ ﹴﻊ‪) :‬ﻭَﻃﺎﺋِﻔﺔﹸ ﹶﻗ ْﺪ ﹶﺃ َﻫﻤﱠ ْﺘ ُﻬ ْﻢ ﺃ ْﻧﻔﹸﺴ ُﻬ ْﻢ( ﻭﻟﻮ ﻧﺼﺒ َ‬
‫ﺍﻷﻭﻝ ﺇﺫ ﻛﺎﻧﺖ ﻣﻔﻌﻮﻻﹰ ﻬﺑﺎ ﳉﺎﺯﺕ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺭﺃﻳﺖ ﺯﻳﺪﺍﹰ‪ ،‬ﻭﺯﻳﺪﹰﺍ ﺃﻋﻄﺎﻩ ﻓﻼﻥ ﻣﺎﻻﹰ‪ ،‬ﻭﻣﺜﻠﹸﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫)ﻳُ ْﺪ ِﺧﻞﹸ َﻣ ْﻦ َﻳﺸَﺎ ُﺀ ﻓِﻲ َﺭ ْﺣ َﻤِﺘ ِﻪ ﻭَﺍﻟﻈﱠﺎﳌﹺﻴ َﻦ ﹶﺃ َﻋﺪﱠ ﻟﹶﻬ ُﻢ ﻋَﺬﹶﺍﺑﺎﹰ ﹶﺃﻟِﻴﻤﹰﺎ( )‪ (٧٦٣١‬ﻓﻨﺼﺐ )ﺍﻟﻈﺎﳌﲔ( ﺑﻨﺼﺐ ﺍﻷﻭﻝ ﻋﻠﻰ ﻏﲑ‬
‫ﻣﻌﲎ‪) :‬ﻳُ ْﺪ ِﺧﻠﹸﻬُ ْﻢ ﻓِﻲ َﺭ ْﺣ َﻤِﺘ ِﻪ(‪.‬‬
‫ﺕ‪.‬‬
‫ﺖ ﰲ ﺍﻷﺭﺽ‪ :‬ﺃﻱ ﺗﺒﺎﻋﺪ ُ‬ ‫ﺽ( )‪ (١٥٦‬ﻳﻘﺎﻝ‪ :‬ﺿﺮﺑ ُ‬ ‫ﺿ َﺮﺑُﻮﺍ ﻓِﻲ ﹾﺍ َﻷ ْﺭ ﹺ‬ ‫) َ‬
‫ﻯ( )‪ (١٥٦‬ﻻ ﻳﺪﺧﻠﻬﺎ ﺭﻓﻊ ﻭﻻ ﺟﺮّ ﻷﻥ ﻭﺍﺣﺪﻫﺎ‪ :‬ﻏﺎﺯﹴ‪ ،‬ﻓﺨﺮﺟﺖ ﳐﺮﺝ ﻗﺎﺋﻞ ﻭﹸﻗﻮﱠﻝ‪ ،‬ﹸﻓﻌﱠﻞ‪ ،‬ﻭﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬ ‫)ﹶﺃ ْﻭ ﻛﹶﺎﻧُﻮﺍ ﻏﹸﺰّ ً‬
‫ﻭﻗﹸﻮﱠ ﹴﻝ ﺇﻻﱠ َﺩ ِﻩ ﻓﻼ َﺩِﻩ‬
‫ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﻓﻼ ﺫﺍ‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ ﻗﻮﳍﻢ‪ :‬ﺇﻥ ﱂ ﺗﺘﺮﻛﻪ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻼ ﺗﺘﺮﻛﻪ ﺃﺑﺪﺍﹰ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﺍﻙ ﺍﻵﻥ ﱂ ﻳﻜﻦ‬
‫ﺃﺑﺪﹰﺍ‪.‬‬
‫ﺴ َﺮ ﹰﺓ( )‪ (١٥٦‬ﺍﳊﺴﺮﺓ‪ :‬ﺍﻟﻨﺪﺍﻣﺔ‪.‬‬ ‫) َﺣ ْ‬
‫ﺏ‬
‫ﻀ ﹺﺮ َ‬
‫ﺴَﺘ ﺤْﲕ ﺃ ﹾﻥ َﻳ ْ‬
‫ﺖ ﺍﻟﺒﺎﺀ ﻓﻴﻬﺎ ﻓﺠﺮﺭﺗَﻬﺎ ﻬﺑﺎ ﻛﻤﺎ ﻧﺼﺒﺖ ﻫﺬﻩ ﺍﻵﻳﺔ‪ ) :‬ﺇﻥﱠ ﺍﷲ ﹶﻻ َﻳ ْ‬ ‫ﷲ( )‪ :(١٥٩‬ﺃﻋﻤ ﹾﻠ َ‬ ‫)ﻓﹶﺒﻤِﺎ َﺭ ْﺣ َﻤ ٍﺔ ِﻣ َﻦ ﺍ ِ‬
‫ﻼ ﻣَﺎ َﺑﻌُﻮﺿ ﹰﺔ( )‪.(٢٦ ٢‬‬ ‫َﻣﹶﺜ ﹰ‬
‫ﻚ( )‪ (١٥٩‬ﺃﻱ ﺗﻔﺮﱠﻗﻮﺍ ﻋﻠﻰ ﻛﻞ ﻭﺟﻪ‪.‬‬ ‫) ﹶﻻ ﻧْﻔﹶﻀﱡﻮﺍ ﻣِﻦ َﺣ ْﻮِﻟ َ‬
‫ﺖ‪.‬‬
‫ﺖ( )‪ (١٥٩‬ﺃﻱ ﺇﺫﺍ ﺃﲨﻌ َ‬ ‫)ﻓﹶﺈﺫﹶﺍ َﻋ َﺰ ْﻣ َ‬
‫) َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﻟَﻨﹺﺒ ﹴّﻲ ﺃ ﹾﻥ ُﻳَﻐﻞﱠ( )‪ :(١٦١‬ﺃﻥ ﻳُﺨﺎﻥ‪.‬‬
‫ﷲ( )‪ (١٩٧‬ﺃﻱ ﻫﻢ َﻣﻨَﺎﺯﻝﹸ‪ ،‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﳍﻢ َﺩﺭَﺟﺎﺕ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻫﻢ ﻃﺒﻘﺎﺕ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ َﻫﺮْﻣﺔ‪:‬‬ ‫) ُﻫ ْﻢ ﺩَﺭَﺟَﺎﺕٌ ِﻋْﻨ َﺪ ﺍ ِ‬
‫ﺴﻴُﻮ ﹺﻝ‬
‫ﺐ ﺍﻟﺪﱠﻫﺮ ﺃﻡ َﺩ َﺭﺝُ ﺍﻟ ُ‬
‫ﺃ َﺭﺟْﻤﹰﺎ ﻟِﻠ َﻤﻨُﻮ ِﻥ ﻳَﻜﻮﻥﹸ ﹶﻗ ْﻮﻣِﻲ ‪ ...‬ﻟﺮﹺﻳ ﹺ‬
‫ﺗﻔﺴﲑﻫﺎ‪ :‬ﺃﻡ ﻫُﻢ ﻋﻠﻰ ﺩﺭﺝ ﺍﻟﺴﻴﻮﻝ‪ .‬ﻭﻳﻘﺎﻝ ﻟﻠﺪﺭﺟﺔ ﺍﻟﱵ ﻳﺼﻌَﺪ ﻋﻠﻴﻬﺎ‪َ :‬ﺩﺭَﺟﺔ‪ ،‬ﻭﺗﻘﺪﻳﺮﻫﺎ‪ :‬ﹶﻗﺼَﺒﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﳍﺎ ﺃﻳﻀﹰﺎ‪:‬‬
‫ُﺩﺭَﺟﺔ‪.‬‬
 ‫ﺴﻜﹸ ْﻢ( )‪ (١٦٥‬ﺃﻱ ﺇﻧﻜﻢ ﺃﺫﻧﺒﺘﻢ ﻓﻌُﻮﻗﺒﺘﻢ‪.‬‬ ‫)ﹸﻗ ﹾﻞ ﻫُ َﻮ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﹶﺃ ْﻧﻔﹸ ِ‬
‫)ﹶﻟ ْﻮ َﻧ ْﻌﹶﻠﻢُ ِﻗﺘَﺎ ﹰﻻ( )‪ (١٦٧‬ﺃﻱ ﻟﻮ ﻧﻌﺮﻑ ﻗﺘﺎﻻ‪.‬‬
‫ﺴ ﹸﻜ ْﻢ( )‪ (١٦٨‬ﺃﻱ ﺍﺩﻓﻌﻮﺍ ﻋﻦ ﺃﻧﻔﺴﻜﻢ‪.‬‬ ‫)ﻓﹶﺎﺩْﺭَﺀُﻭﺍ َﻋ ْﻦ ﺃ ْﻧﹸﻔ ِ‬
‫)ﹶﺃ ْﻣﻮَﺍﺗﹰﺎ َﺑ ﹾﻞ ﺃﹶﺣْﻴَﺎﺀٌ( )‪ (١٦٩‬ﺃﻱ ﺑﻞ ﻫﻢ ﺃﺣﻴﺎﺀ‪.‬‬
‫ﺱ ﹶﻗ ْﺪ َﺟﻤﻌُﻮﺍ ﹶﻟ ﹸﻜ ْﻢ( )‪ :(١٧٣‬ﻭﻗﻊ ﺍﳌﻌﲎ ﻋﻠﻰ ﺭﺟﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻓﻴﻘﻮﻝ‬ ‫ﺱ ﺇﻥﱠ ﺍﻟﻨﱠﺎ َ‬‫) ﺍﻟﱠﺬِﻳ َﻦ ﻗﹶﺎ ﹶﻝ ﹶﻟ ُﻬ ْﻢ ﺍﻟﻨﱠﺎ ُ‬
‫ﺍﻟﺮﺟﻞ‪ :‬ﻓﻌﻠﻨﺎ ﻛﺬﺍ ﻭﻓﻌﻠﻨﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﲎ ﻧﻔﺴﻪ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪) :‬ﺇﻧﱠﺎ ﹸﻛﻞﱠ ﺷَﻲ ٍﺀ َﺧﹶﻠ ﹾﻘﻨَﺎ ُﻩ ﹺﺑﹶﻘ َﺪ ﹴﺭ( )‪ (٥٤٤٩‬ﻭﺍﷲ ﻫُ َﻮ ﺍﳋﺎﻟﻖ‪.‬‬
‫ﺠَﻌ ﹶﻞ ﹶﻟ ُﻬ ْﻢ َﺣﻈﹼﹰﺎ( )‪ (١٧٦‬ﺃﻱ ﻧﺼﻴﺒﹰﺎ‪.‬‬ ‫ﷲ ﺃ ﹾﻥ ﹶﻻ َﻳ ْ‬ ‫)ُﻳﺮﹺﻳ ُﺪ ﺍ ُ‬
‫ﺴ ﹺﻬ ْﻢ( )‪ :(١٧٨‬ﺃﻟﻒ )ﺃﻥ( ﻣﻔﺘﻮﺣﺔ‪ ،‬ﻷﻥ )ﳛﺴﱭ( ﻗﺪ ﻋﻤِﻠﺖ‬ ‫ﺴَﺒﻦﱠ ﺍﻟﱠﺬِﻳﻦَ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺃﻥﱠ ﻣَﺎ ُﻧ ْﻤﻠِﻰ ﹶﻟ ُﻬ ْﻢ ﺧَﻴْﺮٌ ﻷ ْﻧﻔﹸ ِ‬ ‫ﺤَ‬ ‫) َﻭ ﹶﻻ َﻳ ْ‬
‫ﺠﺮْﱐ َﻣِﻠﻴّﹰﺎ(‬
‫ﻓﻴﻬﺎ‪) ،‬ﻭﻣﺎ(‪ :‬ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﲟﻌﲎ )ﺍﻟﺬﻱ( ﻓﻬﻮ ﺍﺳﻢ‪ ،‬ﻭﺍﳌﻌﲎ ﻣﻦ ﺍﻹﻣﻼﺀ ﻭﻣﻦ ﺍﻹﻃﺎﻟﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ‪) :‬ﻭﺍ ْﻫ ُ‬
‫)‪ :(٤٤ ١٩‬ﺃﻱ ﺩﻫﺮﺍﹰ؛ ﻭﲤﻠﻴﺖ ﺣﺒﻴﺒﻚ؛ ﻭﺍﹶﳌﹶﻠﻮَﺍﻥ‪ :‬ﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﻠﻴﻞ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ُﻣ ﹾﻘﺒﹺﻞ‪:‬‬
‫ﳊﻲّ ﺑﺎﻟﺴﱠﺒُﻌﺎ ِﻥ ‪ ...‬ﺃ َﻣﻞﱠ ﻋﻠﻴﻬﺎ ﺑﺎﻟﹺﺒﻠﹶﻰ ﺍﹶﳌﹶﻠﻮَﺍ ِﻥ‬ ‫ﺃﻻ ﻳﺎ ﺩِﻳﺎ َﺭ ﺍ ﹶ‬
‫ﺖ ﺍﻟﻜﻼﻡ ﻓﻘﻠﺖ‪:‬‬ ‫ﻳﻌﲎ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭ)ﺃﻣﻞﹼ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺒﻠﻰ(‪ :‬ﺃﻱ ﺭﺟﻊ ﻋﻠﻴﻬﺎ ﺣﱴ ﺃﺑﻼﻫﺎ‪ ،‬ﺃﻱ ﻃﺎﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﰒ ﺃﺳﺘﺄﻧﻔ َ‬
‫ﺕ ﺃﻟﻒ )ﺇﳕﺎ( ﻟﻼﺑﺘﺪﺍﺀ ﻓﺈﳕﺎ ﺃﺑﻘﻴﻨﺎﻫﻢ ﺇﱃ ﻭﻗﺖ ﺁﺟﺎﳍﻢ ﻟﻴﺰﺩﺍﺩﻭﺍ ﺇﲦﺎﹰ؛ ﻭﻗﺪ‬ ‫)ﺇﻧّ َﻤﺎ ﲤﹶﻠﻲ ﹸﳍ ْﻢ ﻟﻴﺰْﺩَﺍﺩُﻭﺍ ﺇﲦﹰﺎ( )‪ (١٧٨‬ﻓﻜﺴﺮ َ‬
‫ﻗﻴﻞ ﰲ ﺍﳊﺪﻳﺚ‪ :‬ﺍﹶﳌ ْﻮﺕُ ﺧﻴْﺮٌ ِﻟﻠﹸ ْﻤﺆﹺﻣﻦ ﻟِﻠﻨﱠﺠَﺎ ِﺓ ﻣِﻦ ﺍﻟ ِﻔﺘْﻨﺔِ‪ ،‬ﻭَﺍﹶﳌ ْﻮﺕُ ﺧﲑٌ ﻟِﻠﻜﹶﺎِﻓ ﹺﺮ ِﻟﹶﺌ ﻼﱠ ﻳ ْﺰﺩَﺍ َﺩ ﺇﲦﹰﺎ‪.‬‬
‫)ﻋَﺬﹶﺍﺏٌ ﻣُﻬﹺﲔٌ( )‪ :(١٧٨‬ﻓﺬﻟﻚ ﻣﻦ ﺍ ﹶﳍﻮَﺍﻥ‪.‬‬
‫ﺠﺘِﱯ ﻣِﻦ ﺭُﺳُِﻠ ِﻪ( )‪ :(١٧٩‬ﳜﺘﺎﺭ‪.‬‬ ‫)َﻳ ْ‬
‫ﺨﻠﹸﻮ ﹶﻥ ﹺﺑﻤَﺎ ﺃﺗَﺎ ُﻫ ُﻢ ﺍﷲ ِﻣ ْﻦ ﻓﹶﻀِﻠ ِﻪ ﻫُ َﻮ ﺧﻴْﺮﹰﺍ ﻟﹶﻬ ُﻢ( )‪ :(١٨٠‬ﺍﻧَﺘﺼَﺐ‪ ،‬ﻭﱂ ﺗَﻌﻤﻞ )ﻫﻮ( ﻓﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﺴﱭﱠ ﺍﻟﹼﺬِﻳﻦَ َﻳْﺒ َ‬ ‫ﺤَ‬ ‫) َﻭ ﹶﻻ َﻳ ْ‬
‫ﺖ )ﺧﲑﹰﺍ(‪ ،‬ﻷﻧﻚ ﻻ ﺗﻘﻮﻝ‪ :‬ﻣﺎ ﻇﻨﻨﺖ‬ ‫ﺖ ﺯﻳﺪﹰﺍ ﻫﻮ ﺧﲑﹰﺍ ﻣﻨﻚ‪ ،‬ﻭﺇﳕﺎ ﻧﺼﺒ َ‬ ‫ﺖ ﻓﻴﻪ ﻓﻠﻢ ﻳﺘﻢﱠ ﺇﹼﻻ ﲞﱪ ﳓﻮ‪ :‬ﻣﺎ ﻇﻨﻨ ُ‬ ‫ﻛﻞ ﻣﺎ ﻭﻗﻔ َ‬
‫ﺐ‪.‬‬
‫ﺖ ﻭﻗﺪ ﳚﻮﺯ ﰲ ﻫﺬﺍ ﺍﻟﻨﺼ ُ‬ ‫ﺯﻳﺪﺍﹰ‪ ،‬ﰒ ﺗﺴﻜﺖ؛ ﻭﺗﻘﻮﻝ‪ :‬ﺭﺃﻳﺖ ﺯﻳﺪﹰﺍ ﻓﻴﺘﻢ ) ﺍﻟﻜﻼﻡ(‪ ،‬ﻓﻠﺬﻟﻚ ﻗﻠﺖ‪ :‬ﻫﻮ ﺧﲑ ﻣﻨﻚ ﻓﺮﻓﻌ َ‬
‫ﻕ‪.‬‬
‫) َﺳﻴُﻄﻮﱠﻗﹸﻮ ﹶﻥ( )‪ :(١٨٠‬ﻳُﻠﺰَﻣﻮﻥ‪ ،‬ﻛﻘﻮﻟﻚ ﻃﻮﱠﻗﺘﻪ ﺍﻟﻄﻮ َ‬
‫ﺤﺮﹺﻳﻖ( )‪ :(١٨١‬ﺍﻟﻨﺎ ُﺭ ﺍﺳﻢ ﺟﺎﻣﻊ؛ ﺗﻜﻮﻥ ﻧﺎﺭﹰﺍ ﻭﻫﻲ ﺣﺮﻳﻖ ﻭﻏﲑ ﺣﺮﻳﻖﹴ‪ ،‬ﻓﺈﺫﺍ ﺍﻟﺘَﻬﺒﺖ ﻓﻬﻲ ﺣﺮﻳﻖ‪.‬‬ ‫ﺏ ﺍﹾﻟ َ‬‫) َﻋﺬﹶﺍ َ‬
‫) َﺳﻴُ ﹾﻜَﺘﺐُ ﻣَﺎ ﻗﹶﺎﻟﹸﻮﺍ( )‪ :(١٨٢‬ﺳﻴُ ﺤْﻔﹶﻆ‪.‬‬
‫ﷲ َﻋ ﹺﻬ َﺪ ﺇﻟﹶﻴْﻨَﺎ( )‪ :(١٨٣‬ﺃﻣﺮﻧﺎ‪) ،‬ﹶﺃﻻﱠ ﻧُﺆﻣِﻨَﺎ ِﻟ َﺮﺳُﻮ ﹴﻝ( )‪ :(١٨٣‬ﺃﻥ ﻻ َﻧﺪِﻳﻦ ﻟﻪ ﻓﻨﻘﺮﱠ ﺑﻪ‪.‬‬ ‫)ﺇﻥﱠ ﺍ َ‬

‫ﺕ( )‪ :(١٨٥‬ﺃﻱ ﻣﻴّﺘﺔ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺲ ﺫﹶﺍﺋِﻘ ﹸﺔ ﺍﹶﳌ ْﻮ ِ‬‫) ﹸﻛ ﱡﻞ َﻧ ﹾﻔ ﹴ‬

‫ﺕ ﻛﺄ ﺱٌ ﻭﺍﹶﳌﺮْﺀ ﺫﺍﺋﻘﹸﻬﺎ‬ ‫ﺍﳌﻮ ُ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺷﺎﺭﻬﺑﺎ‪.‬‬
‫ﺕ ﺣﺎﺟﱵ ﺧﻠﻒ ﻇﻬﺮﻙ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ‬ ‫)ﻓَﻨَﺒﺬﹸﻭﻩ ﻭَﺭﺍ َﺀ ﻇﹸﻬُﻮﺭﹺﻫﻢ( )‪ (١٨٧‬ﺃﻱ ﱂ ﻳﻠﺘﻔﺘﻮﺍ ﺇﻟﻴﻪ ﻳﻘﺎﻝ‪ :‬ﻧﺒﺬ َ‬
‫ﺍﻷﺳْﻮﺩ ﺍﻟﺪﱡ َﺅِﻟﻲّ‪:‬‬
‫ﻼ ﺃﺧﻠﻘﺖ ﻣِﻦ ﻧﹺﻌﺎﻟﻜﺎ‬ ‫ﺕ ﺇﱃ ﻋﻨﻮﺍﻧﻪ ﻓﻨَﺒﺬﺗُﻪ ‪ ...‬ﻛﻨﺒﺬﻙ َﻧ ْﻌ ﹰ‬ ‫ﻧ ﹶﻈ ْﺮ َ‬
‫ﺡ ﺑﻌﻴ ٍﺪ‪.‬‬‫ﺡ ﹺﺯ ْﺣ َﺰ ﹴ‬
‫)ﹺﺑ َﻤﻔﹶﺎ َﺯ ٍﺓ ﻣِﻦ ﺍﻟ َﻌﺬﹶﺍﺏ( )‪ :(١٨٨‬ﺃﻱ ﺗ َﺰ ْﺣﺰُ ﹴ‬
‫ﻼ( )‪ :(١٩١‬ﺍﻟﻌﺮﺏ ﲣﺘﺼﺮ ﺍﻟﻜﻼﻡ ﻟﻴﺨﻔﻔﻮﻩ ﻟﻌﻠﻢ‬ ‫ﺖ ﻫَﺬﹶﺍ ﺑَﺎ ِﻃ ﹰ‬
‫ﺽ َﺭﺑﱠﻨَﺎ ﻣَﺎ َﺧﹶﻠ ﹾﻘ َ‬
‫ﺕ َﻭ ﹾﺍ َﻷ ْﺭ ﹺ‬
‫) َﻭَﻳَﺘﹶﻔﻜﱠﺮُﻭ ﹶﻥ ﻓِﻲ َﺧ ﹾﻠ ﹺﻖ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬
‫ﺖ ﻫﺬﺍ ﺑﺎﻃﻼ‪.‬‬ ‫ﺍﳌﺴﺘﻤﻊ ﺑﺘﻤﺎﻣﻪ ﻓﻜﺄﻧﻪ ﰲ ﲤﺎﻡ ﺍﻟﻘﻮﻝ‪ :‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﺭﺑﻨﺎ ﻣﺎ ﺧﻠﻘ َ‬
‫ﻯ ﹾﻟ ﻺِﳝﺎ ِﻥ( )‪ (١٩٣‬ﺃﻱ ﻳﻨﺎﺩﻯ ﺇﱃ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﳚﻮﺯ‪ :‬ﺇﻧﻨﺎ ﲰﻌﻨﺎ ﻣﻨﺎﺩﻳﹰﺎ ﻟ ﻺِﳝﺎﻥ ﻳﻨﺎﺩﻯ‪.‬‬ ‫)ﻳَُﻨﺎ ِﺩ ﹺ‬
‫ﺖ )ﻓﺎﺳﺘﺠﺎﺏ ﳍﻢ ﺭﻬﺑﻢ‬ ‫ﺏ ﹶﻟ ُﻬ ْﻢ َﺭﺑﱡ ُﻬ ْﻢ ﺃﹶﱐ ﹶﻻ ﹸﺃ ﺿِﻴ ُﻊ َﻋ َﻤ ﹶﻞ ﻋَﺎ ِﻣ ﹴﻞ ِﻣ ْﻨ ﹸﻜ ْﻢ( )‪ :(١٩٥‬ﻓﺘﺤﺖ ﺃﻟﻒ )ﺃﻥ( ﻷﻧﻚ ﺃﻋﻤﻠ َ‬ ‫)ﻓﹶﺎ ْﺳَﺘ ﺠَﺎ َ‬
‫ﺑﺬﻟﻚ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﳐﺘﺼﺮﹰﺍ ﻋﻠﻰ ﻗﻮﻟﻚ‪ .‬ﻭﻗﺎﻝ ﺇﱐ ﻻ ﺃﺿﻴﻊ ﺃ ْﺟ َﺮ ﺍﻟﻌﺎﻣِﻠﲔ ﻓﻜﺴﺮﺕ ﺍﻷﻟﻒ‪) .‬ﻷ ﹶﻛﻔﱢ َﺮﻥﱠ َﻋ ْﻨ ُﻬ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ(‬
‫)ﻷﺫﻫﺒﻨّﻬﺎ ﻋﻨﻬﻢ ﺃﻱ ﻷﳏﻮﻧﱠﻬﺎ ﻋﻨﻬﻢ؛ )ﻓﺎﺳﺘﺠﺎﺏ ﳍﻢ( ﺃﻱ ﺃﺟﺎﻬﺑﻢ‪ ،‬ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﺍﺳﺘﺠﺒﺘﻚ‪ ،‬ﰲ ﻣﻌﲎ ﺍﺳﺘﺠﺒﺖ ﻟﻚ‪،‬‬
‫ﻗﺎﻝ ﺍﻟ َﻐَﻨ ﹺﻮﻱّ‪:‬‬
‫ﺐ‬
‫ﻉ ﺩﻋﺎ ﻳﺎ ﻣَﻦ ﻳُﺠﻴﺐ ﺇﱃ ﺍﻟﻨﱠﺪَﻯ ‪ ...‬ﻓﻠﻢ ﻳﺴﺘﺠﺒﻪ ﻋﻨﺪ ﺫﺍﻙ ﻣُﺠﻴ ُ‬ ‫ﻭﺩﺍ ﹴ‬
‫ﷲ( )‪ (١٩٨‬ﺃﻱ ﺛﻮﺍﺑﺎﹰ‪ ،‬ﻭﳚﻮﺯ ﻣُ ْﻨ َﺰ ﹰﻻ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﻗﻮﻟﻚ‪ :‬ﺃﻧﺰﻟﺘُﻪ ﻣﻨﺰ ﹰﻻ‪.‬‬ ‫)ﻧُﺰُ ﹰﻻ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ ﺍ ِ‬
‫) َﻭﺭَﺍﹺﺑﻄﹸﻮﺍ( )‪ (٢٠٠‬ﺃﻱ ﺍﺛﹾﺒﺘُﻮﺍ ﻭﺩُﻭﻣﻮﺍ‪ ،‬ﻗﺎﻝ ﺍﻷﺧﻄﻞ‪:‬‬
‫ﺐ ﺭﹺﺑﺎﻁﹸ ﺍﻟﱡﻠﻮﻡ ﻭﺍﻟﻌﺎﺭﹺ‬ ‫ﻣﺎ ﺯﺍﻝ ﻓﻴﻨﺎ ﺭﹺﺑﺎﻁﹸ ﺍﳋﻴﻞ ُﻣ ْﻌﻠﹶﻤ ﹰﺔ ‪ ...‬ﻭﰲ ﻛﹸﹶﻠ ْﻴ ﹴ‬
‫ﷲ ﺍﻟﺮﱠﺣَﻤ ﹺﻦ ﺍﻟﺮﱠ ِﺣﻴ ﹺﻢ‬ ‫ﺑﹺﺴ ﹺﻢ ﺍ ِ‬
‫ﺳﻮﺭﺓ ) ﺍﻟﻨﺴﺎﺀ( )‪(٤‬‬
‫ﷲ ﺍﻟﱠﺬِﻱ( َﺗﺴَﺎَﺀﻟﹸﻮ ﹶﻥ ﹺﺑ ِﻪ َﻭﹾﺍ َﻷ ْﺭﺣَﺎ َﻡ( )‪ :(١‬ﺍﺗّﻘﻮﺍ ﺍﷲ ﻭﺍﻷﺭﺣﺎ َﻡ ﻧﺼﺐ‪ ،‬ﻭﻣﻦ ﺟﺮﻫﺎ ﻓﺈﳕﺎ ﳚﺮﻫﺎ ﺑﺎﻟﺒﺎﺀ‪.‬‬ ‫)ﻭَﺍﺗﱠﻘﹶﻮﺍ ﺍ َ‬
‫)ﻛﹶﺎ ﹶﻥ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ َﺭﻗِﻴﺒﹰﺎ( )‪ :(١‬ﺣﺎﻓﻈﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩُﺅﺍﺩ ﺍﻹﻳﺎ ِﺩﻱّ‪:‬‬
‫ﻛﻤَﻘﺎﻋِﺪ ﺍﻟﺮﱡﻗﺒﺎ ِﺀ ﻟﻠﻀﱡﺮﺑﺎﺀ ﺃﻳﺪﻳﻬﻢ ﻧَﻮﺍ ِﻫ ْﺪ‬
‫ﺍﻟﻀﺮﻳﺐ ﺍﻟﺬﻱ ﻳﻀﺮﺏ ﺑﺎﻟﻘِﺪَﺍﺡ؛ ﻬﻧﺪﺕ ﺃﻳﺪﻳﻬﻢ ﺃﻱ ﻣﺪّﻭﻫﺎ‪.‬‬
‫) ﺇﻧﱠ ُﻪ ﻛﹶﺎ ﹶﻥ ﺣُﻮﺑﹰﺎ ﹶﻛﺒﹺﲑﹰﺍ( )‪ (٢‬ﺃﻱ ﺇﲦﺎﹰ‪ ،‬ﻗﺎﻝ ﺃﹸﻣﻴﱠﺔ ﺑﻦ ﺍﻷﺳْﻜﺮ ﺍﻟﻠﱠﻴْﺜﻲّ‪:‬‬
‫ﻭﺇﻥﱠ ﻣُﻬﺎﺟﺮَﻳ ﹺﻦ ﺗﻜﻨﱠﻔﺎﻩ ‪ ...‬ﻏﺪﺍ ﹶﺓ ﺇ ٍﺫ ﻟﻘﺪ ﺧَﻄﺌﺎ ﻭﺣﺎﺑﺎ‬
‫ﻭﻗﺎﻝ ﺍﳍﺬﱄﹼ‪:‬‬
‫ﺏ‬
‫ﻭﻻ ﺗُﺨْﻨﻮﺍ ﻋﻠﻲّ ﻭﻻ ﺗَﺸﻄﱡﻮﺍ ‪ ...‬ﺑﻘﻮﻝ ﺍﻟﹶﻔ ﺨْﺮ ﺇﻥﱠ ﺍ ﻟﻔﺨﺮ ﺣُﻮ ُ‬
‫)ﻭﺇ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ ﹶﺃﻻﱠ ﺗُﻘﹾﺴِﻄﹸﻮﺍ( )‪ (٣‬ﻭَﺇ ﹾﻥ ﺃﻳﻘﻨﺘﻢ ﺃﻻﱠ َﺗ ْﻌﺪِﻟﻮﺍ‪.‬‬
‫) ِﻣ َﻦ ﺍﻟﻨﱢﺴَﺎ ِﺀ ﻣَﺜﹾﻨَﻰ( )‪ (٣‬ﺃﻱ ﺛﻨﺘﲔ‪ ،‬ﻭﻻ ﺗﻨﻮﻳﻦ ﻓﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ َﻋﻨَﻤﺔ ﺍﻟﻀﱠﱯ‪:‬‬
‫ﻳﺒﺎﻋﻮﻥ ﺑﺎﻟﺒُﻌْﺮَﺍﻥ ﻣَﺜﹾﻨَﻰ ﻭ َﻣ ْﻮﺣِﺪﺍ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﻭﻟﻜﻨﻤﺎ ﺃﻫﻠﻲ ﺑﻮﺍ ٍﺩ ﺃﹶﻧﻴﺴُﻪ ‪ ...‬ﺫِﺋﺎﺏٌ َﺗَﺒﻐﱠﻲ ﺍﻟﻨﺎﺱ ﻣَﺜﹾﻨَﻰ ﻭ َﻣ ْﻮﺣِﺪﺍ‬
‫ﻉ ﻻ ﺗﻨﻮﻳﻦ‬ ‫ﺙ ﻭﺭُﺑﺎ ُ‬ ‫ﻗﺎﻝ ﺍﻟﻨﺤﻮﻳﻮﻥ‪ :‬ﻻ ﻳﻨﻮّﻥ ) َﻣ ﹾﺜﻨَﻰ( ﻷﻧﻪ ﻣﺼﺮﻭﻑ ﻋﻦ ﺣﺪّﻩ‪ ،‬ﻭﺍﳊﺪّ ﺃﻥ ﻳﻘﻮﻟﻮﺍ‪ :‬ﺍﺛﻨﲔ؛ ﻭﻛﺬﻟﻚ ﺛﹸﻼ ﹸ‬
‫ﺻﺨْﺮ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﺸّﺮﹺﻳﺪ ﺍﻟﺴُﹶﻠ ِﻤﻲّ‪:‬‬ ‫ﻓﻴﻬﻤﺎ‪ ،‬ﻷﻧﻪ ﺛﹶﻼﺙﹲ ﻭﺃﺭﺑﻊٌ ﰲ ﻗﻮﻝ ﺍﻟﻨﺤﻮﻳﲔ‪ ،‬ﻗﺎﻝ َ‬
‫ﺲ ﺍﹸﳌﺪْﻳ ﹺﺮ‬‫ﺖ ﻣُﺮّ ﹶﺓ ﻣﺜ ﹶﻞ ﺃﹶﻣ ﹺ‬‫ﻭﻟﻘﺪ ﻗﺘﻠﺘﻜﻢ ﺛﹸﻨﺎ َﺀ ﻭ َﻣﻮْﺣﺪﹰﺍ ‪ ...‬ﻭﺗﺮﻛ ُ‬
‫ﺻ ﺨْﺮ ﺍﻟَﻐﻲّ ﺍﳍﺬﱄ‪:‬‬ ‫ﻓﺄﺧﺮﺝ ﺍﺛﻨﲔ ﻋﻠﻰ ﳐﺮﺝ ﺛﹸﻼﺙ‪ ،‬ﻗﺎﻝ َ‬
‫ﺖ ﻟﹶﻚ ﺃﻥ ﺗُﻼﻗﻴَﲏ ﺍﹶﳌﻨَﺎﻳﺎ ‪ ...‬ﺃﹸﺣﺎ َﺩ ﺃﺣﺎ َﺩ ﰲ ﺷ ْﻬ ﹴﺮ ﺣﻼ ﹺﻝ‬ ‫ﻣَﻨ ْ‬
‫ﺖ ﻟﻚ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻗﺪّﺭﺕ ﻟﻚ‪ ،‬ﻭﺍﳌﻨﺎﻳﺎ‪ :‬ﺍﻷﻗﺪﺍﺭ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻣﻨﺖ َﺗ ْﻤﻨﹺﻰ ﻟﻪ ﻣَﻨْﻴﺎﹰ؛ ﻓﺄﺧﺮﺝ ﺍﻟﻮﺍﺣﺪ ﳐﺮﺝ ﺛﹸﻨﺎﺀ ﻭﺛﹸﻼﺙ‪ ،‬ﻭﻻ‬ ‫ﻣَﻨ ْ‬
‫ﺖ ﺑﻦ ﺯﻳﺪ ﺍﻷﺳَﺪﻱّ ﻗﺎﻝ‪:‬‬ ‫ﲡﺎﻭﺯ ﺍﻟﻌﺮﺏ ﺭُﺑﺎﻉ‪ ،‬ﻏﲑ ﺃﻥ ﺍﻟﻜﻤُ ْﻴ َ‬
‫ﻕ ﺍﻟﺮﱢﺟﺎﻝ ﺧِﺼﺎ ﹰﻻ ﻋُﺸﺎﺭﺍ‬ ‫ﺕ ﻓﻮ َ‬ ‫ﻓﻠﻢ ﻳَﺴﺘﺮﹺﻳﺜﻮ َﻙ ﺣﱴ ﺭَﻣﻲ ‪َ ...‬‬
‫ﻓﺠﻌﻞ ﻋﺸﺎﺭ ﻋﻠﻰ ﳐﺮﺝ ﺛﻼﺙ ﻭﺭُﺑﺎﻉ‪.‬‬
‫)ﹶﻓﹺﺈ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ ﺃﻻﱠ َﺗ ْﻌ ِﺪﻟﹸﻮﺍ( )‪ :(٣‬ﳎﺎﺯﻩ‪ :‬ﺃﻳﻘﻨﺘﻢ‪ ،‬ﻗﺎﻟﺖ ﻟﻴﻠﹶﻰ ﺑﻨﺖ ﺍﳊِﻤﺎﺱ‪:‬‬
 ‫ﺲ‬
‫ﲔ ﰲ ﺍﳊﺪﻳﺪ ﺍﻟﻴﺎﺑ ﹺ‬
‫ﺱ ‪ ...‬ﻣُ ﹶﻘﻨﱠ ِﻌ َ‬
‫ﺖ ﻟﻜﻢ ﺧﺎﻓﻮﺍ ﺑﺄﻟﻒ ﻓﺎﺭ ﹺ‬ ‫ﻗﻠ ُ‬
‫ﺃﻱ ﺃﻳﻘﻨﻮﺍ‪ .‬ﻗﺎﻝ‪ :‬ﱂ ﺃﲰﻊ ﻫﺬﺍ ﻣﻦ ﺃﰊ ﻋﺒﻴﺪﺓ‪.‬‬
‫ﺖ ﻋﻠﻲّ ﺃﻱ ﺟُﺮﺕ ﻋﻠﻲّ‪.‬‬
‫ﻚ ﺃ ْﺩﻧَﻰ ﹶﺃﻻﱠ ﺗَﻌُﻮﻟﹸﻮﺍ( )‪ (٣‬ﺃﻱ ﺃﻗﺮﺏ ﺃﻻ ﲡﻮﺭﻭﺍ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﻋُﻠ َ‬ ‫) ﹶﺫِﻟ َ‬
‫ﺤﹶﻠ ﹰﺔ( )‪ (٤‬ﺃﻱ ﻣﻬﻮﺭﻫﻦ ﻋﻦ ﻃﻴﺐ ﻧﻔﺲ ﺑﺎﻟﻔﺮﻳﻀﺔ ﺑﺬﻟﻚ‪.‬‬ ‫ﺻﺪُﻗﺎﺗِﻬﻦﱠ ﹺﻧ ْ‬
‫)ﻭَﺀَﺍﺗُﻮﺍ ﺍﻟﻨﱢﺴَﺎ َﺀ َ‬

‫ﷲ ﹶﻟ ﹸﻜ ْﻢ ِﻗﻴَﺎﻣﹰﺎ( )‪ :(٥‬ﻣﺼﺪ ُﺭ ﻳﻘﻴﻤﻜﻢ‪ ،‬ﻭﳚﺊ ﰲ ﺍﻟﻜﻼﻡ ﰲ ﻣﻌﲎ ﻗﻮﺍﻡ ﻓﻴﻜﺴﺮ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻣِﻦ ﺍﻟﺬﻱ ﻳﻘﻴﻤﻚ‪،‬‬ ‫)ﺍﻟﱠِﺘﻲ َﺟَﻌ ﹶﻞ ﺍ ُ‬
‫ﻭﺇﳕﺎ ﺃﺫﻫﺒﻮﺍ ﺍﻟﻮﺍﻭ ﻟﻜﺴﺮﺓ ﺍﻟﻘﺎﻑ‪ ،‬ﻭَﺗﺮَﻛﻬﺎ ﺑﻌﻀﻬﻢ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪ :‬ﺿِﻴﺎ ًﺀ ﻟﻠﻨﺎﺱ ﻭ ﺿِﻮﺍ ًﺀ ﻟﻠﻨﺎﺱ‪.‬‬
‫)ﻭَﺍﺑْﺘَﻠﹸﻮﺍ ﺍﹾﻟَﻴﺘَﺎﻣَﻰ( )‪ (٦‬ﺃﻱ ﺍﺧﺘﺒﹺﺮُﻭﻫﻢ‪.‬‬
‫)ﹺﺇ ْﺳﺮَﺍﻓﹰﺎ( )‪ (٧‬ﺍﻹﺳﺮﺍﻑ‪ :‬ﺍﻹﻓﺮﺍﻁ‪.‬‬
‫)ﻭﹺﺑﺪَﺍﺭﹰﺍ( )‪ (٧‬ﺃﻱ ﻣﺒﺎﺩﺭﺓ ﻗﺒﻞ ﺃﻥ ُﻳ ْﺪﺭَﻙ ﻓﻴﺆﻧَﺲ ﻣﻨﻪ ﺍﻟﺮﱡﺷﺪ ﻓﻴﺄﺧﺬ ﻣﻨﻚ‪.‬‬
‫)ﹶﻓﻠﹾﻴﺄ ﹸﻛ ﹾﻞ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭﻑ( )‪ (٧‬ﺃﻱ ﻻ ﻳﺘﺄﺛﱠ ﹾﻞ ﻣﺎﻻﹰ‪ ،‬ﺍﻟﺘﺄﺛﻞ‪ :‬ﺍﲣﺎﺫ ﺃﺻﻞ ﻣﺎﻝﹴ‪ ،‬ﻭﺍﻷَﺛﻠﺔ‪ :‬ﺍﻷﺻﻞ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺖ ﺍﻹِﺑ ﹸﻞ‬
‫ﺖ ﺿﺎِﺋﺮَﻫﺎ ﻣﺎ ﺃﻃﱠ ِ‬ ‫ﺖ ﻣُﻨْﺘﻬﻴﺎﹰ ﻋﻦ َﻧ ﺤْﺖ ﺃ ﹾﺛﹶﻠِﺘﻨَﺎ ‪ ...‬ﻭﻟﺴ َ‬ ‫ﺃﻟﺴ َ‬
‫ﳎﺪ ﻣﺆﺛﱠﻞ‪ :‬ﻗﺪﱘ ﻟﻪ ﺃﺻﻞ‪.‬‬
‫)ﻧَﺼِﻴﺒﺎﹰ َﻣ ﹾﻔﺮُﻭﺿﹰﺎ( )‪ :(٨‬ﻧﺼﺐ ﻋﻠﻰ ﺍﳋﺮﻭﺝ ﻣﻦ ﺍﻟﻮﺻﻒ‪.‬‬
‫)ﹶﻗ ْﻮ ﹰﻻ َﺳﺪِﻳﺪﹰﺍ( )‪ (١٠‬ﺃﻱ ﻗﺼﺪﹰﺍ‪.‬‬
‫)ﻓﹶﺈ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﹶﻟﻪُ ﺇﺧْﻮَﺓﹲ( )‪ (١٢‬ﺃﻱ ﺃﺧﻮﺍﻥ ﻓﺼﺎﻋﺪﺍﹰ‪ ،‬ﻷﻥ ﺍﻟﻌﺮﺏ ﲡﻌﻞ ﻟﻔﻆ ﺍﳉﻤﻴﻊ ﻋﻠﻰ ﻣﻌﲎ ﺍﻹﺛﻨﲔ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺍﻋﻰ‪:‬‬
‫ﻑ ﻭﹺﺳﺎ َﺩﻩُ ‪َ ...‬ﻫﻤﱠﺎ ِﻥ ﺑﺎﺗﺎ َﺟﻨْﺒ ﹰﺔ ﻭﺩَﺧﻴﻼ‬
‫ﺃ ُﺧﹶﻠﻴْﺪ ﺇﻥﱠ ﺃﺑﺎ ِﻙ ﺿﺎ َ‬
‫ﹶﻃﺮَﻗﺎ ﻓﺘﻠﻚ ﻫَﻤﺎ ﻫِﻤﻰ ﺃﻗﺮﻳﻬﻤﺎ ‪ ...‬ﹸﻗﻠﹸﺼﹰﺎ ﻟﻮَﺍﻗﺢ ﻛﺎﻟﻘِﺴﻲﱢ ﻭَﺣُﻮﻻ‬
‫ﻓﺠﻌﻞ ﺍﻹﺛﻨﲔ ﰲ ﻟﻔﻆ ﺍﳉﻤﻴﻊ ﻭﺟﻌﻞ ﺍﳉﻤﻴﻊ ﰲ ﻟﻔﻆ ﺍﻻﺛﻨﲔ‪.‬‬
‫) ﺃ ﹾﻗ َﺮﺏُ ﹶﻟ ﹸﻜ ْﻢ َﻧﻔﹾﻌﹰﺎ( )‪ (١٢‬ﺃ ْﺩﻧَﻰ ﻧﻔﻌﹰﺎ ﻟﻜﻢ‪.‬‬
‫)ﹶﻓﹶﻠﻬُﻦﱠ ﺍﻟﺜﱡﻤ ُﻦ( )‪) ،(١٣‬ﻭﺍﻟﺮﱡﺑ ُﻊ( ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ )؟(‪.‬‬
‫ﻼﹶﻟ ﹰﺔ( )‪ :(١٣‬ﻛﻞ ﻣﻦ ﱂ ﻳﺮﺛﻪ ﺃﺏ ﺃﻭ ﺍﺑﻦ ﺃﻭ ﺃﺥ ﻓﻬﻮ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻛﻼﻟﺔ‪.‬‬ ‫) ﹶﻛ ﹶ‬
‫ﺙ ﻛﻼﻟﺔ( ﻓﻬﻢ ﺍﻟﺮﺟﺎﻝ ﺍﻟﻮﺭﺛﺔ‪،‬‬
‫)ﻳُﻮ َﺭﺙﹸ ﻛﻼﻟ ﹰﺔ(‪ :‬ﻣﺼﺪﺭٌ ِﻣ َﻦ ﺗَﻜﻠﱠﹶﻠﻪُ ﺍﻟﻨﺴﺐُ‪ ،‬ﺃﻱ ﺗﻌﻄﹼﻒ ﺍﻟﻨﺴﺐ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪) :‬ﻳُﻮﺭ ﹸ‬
‫ﺃﻱ ﻳﻌﻄﻒ ﺍﻟﻨﺴﺐ ﻋﻠﻴﻪ‪.‬‬
‫ﷲ( )‪ :(١٣‬ﻓﺮﺍﺋﺾ ﺍﷲ‪.‬‬ ‫ﻚ ُﺣﺪُﻭ ُﺩ ﺍ ِ‬‫)ِﺗ ﹾﻠ َ‬
‫ﺸ ﹶﺔ( )‪ :(١٤‬ﻭﺍﺣﺪﻫﺎ ﺍﻟﱵ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻮﺍﰐ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻼﰐ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ‪:‬‬ ‫ﲔ ﺍﻟﻔﹶﺎ ِﺣ َ‬
‫)ﻭَﺍﻟﻼِﺗﻰ ﻳَﺄِﺗ َ‬
‫ﺕ ِﻟﺪَﺍﰐ‬
‫ﻣِﻦ ﺍﻟﻠﹼﻮَﺍﰐ ﻭﺍﻟﹼﺘِﻲ ﻭﺍﻟ ﻼﱠﰐ ‪ ...‬ﺯﻋﻤﻦ ﺃﱐ ﻛﱪ ْ‬
‫ﺃﻱ ﺃﺳﻨﺎﱐ ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ‪:‬‬
‫ﺠﻠﻮ ُﺩ‬‫ﻣِﻦ ﺍﻟﻠﹼﻮﺍﰐ ﺇﺫﺍ ﻻﻧﺖ َﻋﺮﹺﻳﻜﺘُﻬﺎ ‪ ...‬ﻳَﺒﻘﹶﻰ ﳍﺎ ﺑﻌﺪَﻩ ﺁﻝﹲ ﻭ َﻣ ْ‬
‫ﺁﳍﺎ‪ :‬ﺷﺨﺼﻬﺎ‪ ،‬ﻭﳎﻠﻮﺩﻫﺎ ﺟﻠﺪﻫﺎ‪ ،‬ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ‪:‬‬
‫ﻼ‬
‫ﺉ ﺍﳌ َﻐﻔﱠ ﹶ‬‫ﺤﺠُﺠ َﻦ َﻳﺒﹺﻐﲔ ِﺣﺴْﺒ ﹰﺔ ‪ ...‬ﻭﻟﻜﻦ ِﻟَﻴﻘﹾﺘُﻠﹾ َﻦ ﺍﻟَﺒ ﹺﺮ َ‬ ‫ِﻣ َﻦ ﺍﻟﻼﰐ ﱂ َﻳ ْ‬
‫)ﺃﹶﻋْﺘَﺪْﻧَﺎ ﹶﻟ ُﻬ ْﻢ َﻋﺬﹶﺍﺑﹰﺎ ﹶﺃﻟِﻴﻤﹰﺎ( )‪ :(١٧‬ﺃﻓﻌﻠﻨﺎ ﻣِﻦ ﺍﻟﻌَﺘﺎﺩ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﻋﺪﺩﻧﺎ ﳍﻢ؛ ﻭ)ﹶﺃﻟِﻴﻤﹰﺎ( ﻣﺆِﳌﹰﺎ‪.‬‬
‫ﻑ( )‪ (١٨‬ﺃﻱ ﺧﺎﻟﻘﻮﻫﻦﱠ‪.‬‬ ‫) َﻭﻋَﺎ ِﺷﺮُﻭﻫُﻦّ ﺑﹺﺎ ﹾﻟ َﻤ ْﻌﺮُﻭ ِ‬
‫)ﺑُ ْﻬﺘَﺎﻧﹰﺎ( )‪ (١٩‬ﺃﻱ‪ :‬ﹸﻇﻠﹾﻤﹰﺎ‪.‬‬
 ‫ﺾ( )‪ :(٢٠‬ﺍﳌﹸ ﺠَﺎﻣﻌﺔ‪.‬‬ ‫)ﹶﺃ ﹾﻓﻀَﻰ َﺑ ْﻌﻀُﻜﹸ ْﻢ ﺇﻟﹶﻰ َﺑ ْﻌ ﹴ‬
‫)ﻣِﻴﺜﹶﺎﻗﹰﺎ( )‪ :(٢٠‬ﺍﳌِﻴﺜﺎﻕ‪ِ ،‬ﻣﻔﹾﻌﺎﻝ ﻣﻦ ﺍﻟﻮﺛﻴﻘﺔ ﺑﻴﻤﲔ‪ ،‬ﺃﻭ ﻋﻬﺪ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺍﺳﺘﻮﺛﻘﺖ‪.‬‬
‫ﺤﻞﱠ ﳍﻢ ﻣﺎ‬‫ﻒ( )‪ :(٢١‬ﻬﻧﺎﻫﻢ ﺃﻥ ﻳﻨﻜﺤﻮﺍ ﻧﺴﺎﺀ ﺁﺑﺎﺋﻬﻢ‪ ،‬ﻭﱂ ُﻳ ِ‬ ‫ﺢ ﺁﺑَﺎ ُﺅ ﹸﻛ ْﻢ ِﻣ َﻦ ﺍﻟﻨﱢﺴَﺎ ِﺀ ﺇﻻﱠ ﻣَﺎ ﹶﻗ ْﺪ َﺳﹶﻠ َ‬
‫) َﻭ ﹶﻻ َﺗْﻨ ِﻜ ﺤُﻮﺍ ﻣَﺎ َﻧ ﹶﻜ َ‬
‫ﺳﻠﻒ‪ ،‬ﺃﻱ ﻣﺎ ﻣﻀﻰ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻘﻮﻝ‪ :‬ﺇﻻﱠ ﻣﺎ ﻓﻌﻠﺘﻢ‪.‬‬
‫ﻼ( )‪ (٢١‬ﺃﻱ ﺑﺌﺲ ﻃﺮﻳﻘ ﹰﺔ ﻭﻣَﺴْﻠﹶﻜﺎ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻳﺘﺰﻭﺝ ﺍﻣﺮﺃﺓ ﺃﺑﻴﻪ ﻓﻮُﻟﺪ ﻟﻪ ﻣﻨﻬﺎ‪ ،‬ﻳﻘﺎﻝ‬ ‫ﺸ ﹰﺔ َﻭ َﻣﻘﹾﺘﹰﺎ َﻭﺳَﺎ َﺀ َﺳﺒﹺﻴ ﹰ‬
‫) ﺇﻧﱠﻪ ﻛﹶﺎ ﹶﻥ ﻓﹶﺎ ِﺣ َ‬
‫ﻯ ﻣﻦ ﹶﻗَﺘ ْﻮﺕُ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ َﻣﻘﹶﺖ؛ )ﻛﺎﻥ ﺍﻷ ْﺷﻌَﺚ ﺑﻦ ﻗﻴﺲ ﻣﻨﻬﻢ‪ ،‬ﺗﺰﻭﺝ ﻗﻴﺲ ﺑﻦ َﻣ ْﻌﺪِﻱ ﹶﻛﺮﹺﺏ ﺍﻣﺮﺃﺓ‬ ‫ﻟﻪ‪َ :‬ﻣ ﹾﻘِﺘﻲّ‪ ،‬ﻭﻣ ﹾﻘَﺘ ﹺﻮ ٌ‬
‫ﺃﺑﻴﻪ‪ ،‬ﻓﻮﻟﺪﺕ ﻟﻪ ﺍﻷ ْﺷ َﻌﺚﹶ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺃ َﻣﻴﱠﺔ ﺧﻠﻒ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺮﻳﺔ ﺍﻣﺮﺃ ِﺓ ﺃﺑﻴﻪ ﻓﻮﻟﺪﺕ ﻟﻪ ﺃﺑﺎ ﻣُﻌﻴﻂ(‪.‬‬
‫ﰐ ﻓِﻲ ﺣُ ﺠُﻮ ﹺﺭﻛﹸ ْﻢ ِﻣ ْﻦ ﹺﻧﺴَﺎِﺋﻜﹸﻢ( )‪ (٢٢‬ﺑﻨﺎﺕ ﺍﳌﺮﺃﺓ ﻣﻦ ﻏﲑﻩ‪ .‬ﺭﺑﻴﺒﺔ ﺍﻟﺮﺟﻞ‪ :‬ﺑﻨﺖ ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻳﻘﺎﻝ ﳍﺎ‪:‬‬ ‫) َﻭ َﺭﺑَﺎِﺋﺒُﻚُ ﺍﻟﱠﻼ ﹺ‬
‫ﺍﳌﺮﺑﻮﺑﺔ‪ ،‬ﻭﻫﻲ ﲟﻨﺰﻟﺔ ﻗﺘﻴﻠﺔ ﻭﻣﻘﺘﻮﻟﺔ‪.‬‬
‫ﺐ ﺍﻟﺴﱠﻮﺀ‪،‬‬
‫)ﻓِﻲ ُﺣﺠُﻮ ﹺﺭ ﹸﻛ ْﻢ( )‪ (٢٢‬ﰲ ﺑﻴﻮﺗﻜﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﻋﺎﺋﺸﺔ ﻛﺘﺒﺖ ﺇﱃ َﺣﻔﹾﺼﺔ‪ :‬ﺇﻥ ﺍﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺑﻌﺚ ﺭﺑﹺﻴﺒَﻪ ﺭﺑﻴ َ‬
‫ﺗﻌﲎ ﳏﻤﺪ ﺑﻦ ﺃﰊ ﺑﻜﺮﹴ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻣﻪ ﺃﲰﺎﺀ ﺑﻨﺖ ُﻋ َﻤﻴْﺲ‪ ،‬ﻋﻨﺪ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ؛ ﻭﻳﻘﺎﻝ ﻟﻠﺰﻭﺝ ﺃﻳﻀﹰﺎ‪ :‬ﻫﻮ ﺭﺑﻴﺐ ﺍﺑﻦ‬
‫ﺍﻣﺮﺃﺗﻪ‪ ،‬ﻭﻫﻮ ﺭﺍﺏﱞ ﻟﻪ‪ ،‬ﻓﺨﺮﺟﺖ ﳐﺮﺝ ﻋﻠﻴﻢ ﰲ ﻣﻮﺿﻊ ﻋﺎﱂ‪.‬‬
‫ﻼِﺋﻞﹸ ﺃْﺑﻨَﺎِﺋ ﹸﻜ ْﻢ( )‪ (٢٢‬ﺣﻠﻴﻠﺔ ﺍﻟﺮﺟﻞ‪ :‬ﺍﻣﺮﺃُﺗُﻪ‪.‬‬ ‫) َﻭ َﺣ ﹶ‬
‫)ﻭَﺍﻟﹾﻤُ ﺤْﺼَﻨَﺎﺕُ( )‪ :(٢٣‬ﺫﻭﺍﺕ ﺍﻷﺯﻭﺍﺝ‪ ،‬ﻭﺍﳊﺎﺻﻦ‪ :‬ﺍﻟﻌﻔﻴﻔﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬
‫ﺲ‬
‫ﻑ ﺍﻟ َﻮ ﹾﻗ ﹺ‬
‫ﺲ ‪ ...‬ﻣﻦ ﺍﻷﺫﹶﻯ ﻭﻣﻦ ِﻗﺮَﺍ ِ‬ ‫ﺕ ﻣُ ﹾﻠ ﹺ‬ ‫ﻭﺣﺎﺻ ﹴﻦ ِﻣ ْﻦ ﺣَﺎﺻﻨﺎ ٍ‬
‫ﳉﺮَﺏ‪.‬‬ ‫ﺃﻱ ﺍ ﹶ‬
‫ﷲ ﺫﺍﻙ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﻣﺜﻞ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻣﻮﺿﻊ )ﻓﻌَﻞ( ﺃﻭ )ﻳﻔﻌﻞ(‪،‬‬ ‫ﺐﺍ ُ‬‫ﷲ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ( )‪ (٢٣‬ﺃﻱ‪ :‬ﻛَﺘ َ‬ ‫ﺏﺍ ِ‬ ‫) ِﻛﺘَﺎ َ‬
‫ﻧﺼﺒﻮﻩ‪.‬‬

‫ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‪ ،‬ﻗﺎﻝ ﹶﻛﻌْﺐ ﺑﻦ ﺯﻫﲑ‪:‬‬

‫ﺗَﺴْﻌَﻰ ﺍﻟ ُﻮﺷَﺎ ﹸﺓ ﺟَﻨَﺎﺑَﻴْﻬَﺎ َﻭِﻗﻴَﻠ ُﻬ ُﻢ ‪ ...‬ﺇﻧّﻚ ﻳَﺎ ْﺑ َﻦ ﺃﹶﰊ ُﺳ ﹾﻠﻤَﻲ ﹶﻟ َﻤ ﹾﻘﺘُﻮ ﹸﻝ‬
‫ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﹶﺑﺎ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌَﻼﺀ ﻳﻘﻮﻝ‪ :‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﻭﻳﻘﻮﻟﻮﻥ‪ ،‬ﻭﻛﺬﺍ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﺍﳌﻨﺼﻮﺏ ﻛﺎﻥ ﰲ ﻣﻮﺿﻊ )ﻓﻌﻞ( ﺃﻭ‬
‫ﻼ ﻭﺣِﻼًّ‪ ،‬ﺃﻱ‪ :‬ﺍﺻﱪْ‪ ،‬ﻭﺍﻣﻬﻞﹾ‪ ،‬ﻭﲢﻠﱠ ﹾﻞ‪.‬‬ ‫)ﻳﻔﻌﻞ(‪ ،‬ﻛﻘﻮﻟﻚ‪ ) :‬ﺻَﱪﹰﺍ ﻭﻣﻬ ﹰ‬
‫)ﻣَﺎ َﻭﺭَﺍ َﺀ ﹶﺫِﻟﻜﹸ ْﻢ( )‪ :(٢٣‬ﻣﺎ ﺳﻮﻯ ﺫﻟﻚ‪.‬‬
‫ﲔ( )‪ :(٢٣‬ﺍﹸﳌﺴَﺎﻓﺢ‪ ،‬ﺍﻟﺰﺍﱐ‪ ،‬ﻭﻣﺼﺪﺭﻩ‪ :‬ﺍﻟﺴﱢﻔﺎﺡ‪.‬‬ ‫ﺤَ‬ ‫) ُﻣﺴَﺎِﻓ ِ‬
‫ﺡ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ( )‪ :(٢٣‬ﻻ ﺇﰒ ﻋﻠﻴﻜﻢ‪ ،‬ﻭﻻ َﺗﺒﹺﻌﺔ‪.‬‬ ‫)ﻭ ﹶﻻ ُﺟﻨَﺎ َ‬
‫) ﹶﻃ ْﻮ ﹰﻻ( )‪ ،(٢٤‬ﺍﻟﻄﻮﻝ‪ :‬ﺍﻟﺴﱠﻌَﺔ ﻭﺍﻟﻔﻀﻞ‪ ،‬ﺗﻘﻮﻝ ﻟﻠﺮﺟﻞ‪ :‬ﻣﺎﻟﻚ ﻋﻠﻰ ﻓﻀﻞﹲ ﻭﻻ ﻃﹶﻮْﻝﹲ‪.‬‬
‫)ﹶﻓَﺘﻴَﺎﺗﻜﹸﻢ( )‪ (٢٤‬ﺇﻣﺎﺀِﻛﻢ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻳﻘﺎﻝ ﻟﻠﻌﺒﺪ‪ :‬ﻓﱴ ﻓﻼ ٍﻥ‪.‬‬
‫)ﻭَﺍﺀَﺍﺗُﻮﻫُﻦﱠ ﹸﺃﺟُﻮ َﺭ ُﻫﻦﱠ( )‪ ،(٢٤‬ﺃﻱ‪ :‬ﻣﻬﻮﺭﻫﻦﱠ‪.‬‬
‫ﺕ ِﻣ َﻦ ﺍﻟﹾﻌَﺬﹶﺍﺏﹺ( )‪ (٢٤‬ﻣﻦ ﻋﻘﻮﺑﺔ ﺍﳊﺪّ‪.‬‬ ‫ﺼﻨَﺎ ِ‬ ‫ﺤ َ‬‫ﺼﻒُ ﻣَﺎ َﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤ ْ‬ ‫)ﹺﻧ ْ‬
‫ﺖ( )‪ (٢٤‬ﻛﻞ ﺿﺮﺭﹴ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺃﹶﻋﻨﺘﻨﹺﻰ‪.‬‬ ‫) ﺍﻟ َﻌَﻨ َ‬
‫)ﺳَُﻨﻦُ ﺍﻟﱠﺬِﻳ َﻦ ِﻣ ْﻦ ﹶﻗ ْﺒِﻠ ﹸﻜ ْﻢ( )‪ (٢٥‬ﺃﻱ ﺳﺒﻞ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ‪.‬‬
‫ﻒ ﻋ ْﻨ ﹸﻜ ْﻢ( )‪ (٢٧‬ﺇﳚﺎﺏ‪.‬‬ ‫ﺨﻔﱢ َ‬ ‫ﷲ ﹶﺃ ﹾﻥ ﻳُ َ‬
‫)ُﻳﺮﹺﻳ ُﺪ ﺍ َ‬
‫ﺴﻜﹸ ْﻢ( )‪ (٢٨‬ﺃﻱ ﻻ ﺗُﻬﹺﻠﻜﻮﻫﺎ‪.‬‬ ‫) َﻭ ﹶﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﹶﺃ ْﻧﻔﹸ َ‬
 ‫) َﻭِﻟ ﹸﻜ ﹴّﻞ ﺟَﻌَﻠﹾﻨَﺎ َﻣﻮَﺍِﻟ َﻰ( )‪ (٣٢‬ﺃﻱ ﺃﻭﻟﻴﺎﺀ ﻭﺭﺛﺔ‪ ،‬ﺍﳌﻮﱃ ﺍﺑﻦ ﺍﻟﻌﻢ‪ ،‬ﻭﺍﳌﻮﱃ ﺍﳊﻠﻴﻒ ﻭﻫﻮ ﺍﻟﻌﻘﻴﺪ ﻭﺍﳌﻨﻌﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺍﳌﻮﱃ‬
‫ﺖ َﻣ ْﻮﻻﹶﻩ(؛ ﻭﺍﳌﻮﱃ‪ ،‬ﺍﳌﹸﻨﻌﻢ ﻋﻠﻰ ﺍﳌﹸﻌﺘﻖ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺍﻷﺳﻔﻞ‪ ،‬ﻭﺍﳌﻮﱃ ﺍﻟﻮﱄﹼ؛ )ﺍﻟﻠﹼﻬﻢّ َﻣ ْﻦ ﻛﻨ ُ‬
‫ﺕ ﺃﻫﻠﻲ ﻭﻣﺎﻟﻴﺎ‬ ‫ﱃ ﻛﺪﺍ ِﺀ ﺍﻟﺒﻄﻦ ﻟﻮ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ ‪ ...‬ﻋﻠﻰ ﺍﹶﳌﻮْﺕ ﺃﹶﻓﲎ ﺍﳌﻮ ُ‬ ‫ﻭ َﻣ ْﻮ ﹰ‬
‫ﻳﻌﲏ ﺍﺑﻦ ﺍﻟﻌﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﹶﻔﻀْﻞ ﺑﻦ ﻋﺒّﺎﺱ‪:‬‬
‫ﻼ ﻣﻮﺍﻟﻴﻨﺎ ‪ ...‬ﻻ ﺗُﻈﻬ ُﺮﻥﱠ ﻟﻨﺎ ﻣﺎ ﻛﺎﻥ َﻣﺪْﻓﻮﻧﺎ‬ ‫ﻼ ﺑﲎ ﻋﻤّﻨﺎ َﻣ ْﻬ ﹰ‬ ‫َﻣ ْﻬ ﹰ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﱠﻄﻴْﻔﺎﻥ ﻣﻦ ﺑﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺩﺍﺭﻡ ﻭﺍﻟﻄﱠﻴْﻔﺎﻥ ﺃﻣﱡﻪ‪:‬‬
‫ﺴﺮُ‬
‫ﺽ ﻬﺑﺎ ﹶﻛ ْ‬ ‫ﺖ ﺳﺎ ﻕٌ ُﻳﻬَﺎ ُ‬ ‫ﱃ ﹶﻛﻤَﻮﱃ ﺍﻟﺰﱢﹺﺑ ْﺮﻗﹶﺎﻥ ﺃﺩّﻣﻠﺘ ُﻪ ‪ ...‬ﻛﻤﺎ ﺍﻧﺪﻣﻠ ْ‬ ‫ﻭ َﻣ ْﻮ ﹰ‬
‫ﺍﺩّﻣﻠﺘﻪ‪ :‬ﺃﺻﻠﺤﺘﻪ ﻭﺍﺣﺘﻤﻠﺖ ﻣﺎ ﺟﺎﺀ ﻣﻨﻪ‪.‬‬
‫ﺕ ﹶﺃ ْﻳﻤَﺎُﻧ ﹸﻜ ْﻢ( )‪ (٣٢‬ﻋﺎﻗﺪﻩ‪ ،‬ﺣﺎﻟﻔﻪ‪.‬‬ ‫)ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻋَﺎﹶﻗ َﺪ ْ‬
‫ﻼ ﺗَﺒْﻐُﻮﺍ َﻋﹶﻠ ْﻴ ﹺﻬﻦﱠ( )‪ (٣٣‬ﺃﻱ ﻻ ﺗُﻌﻠﱢﻠﻮﺍ ﻋﻠﻴﻬﻦ ﺑﺎﻟﺬﻧﻮﺏ‪.‬‬ ‫)ﹶﻓ ﹶ‬
‫)ُﻧﺸُﻮ َﺯ ُﻫﻦﱠ( )‪ (٣٣‬ﺍﻟﻨﺸﻮﺯ‪ :‬ﺑﻌﺾ ﺍﻟﺰﻭﺝ‪.‬‬
‫)ﻭَﺇ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ( )‪ :(٣٤‬ﺃﻳﻘﻨﺘﻢ‪.‬‬
‫ﻕ ﺑَﻴْﻨﹺﻬﹺﻤَﺎ( )‪ (٣٤‬ﺃﻱ ﺗﺒﺎﻋﺪ‪.‬‬ ‫) ِﺷﻘﹶﺎ َ‬
‫) َﻭﺑﹺﺎ ﹾﻟﻮَﺍﻟِﺪ ْﻳ ﹺﻦ ﺇ ْﺣﺴَﺎﻧﹰﺎ( )‪ :(٣٥‬ﳐﺘﺼﺮ‪ ،‬ﺗﻔﻌﻞ ﺍﻟﻌﺮﺏ ﺫﻟﻚ‪ ،‬ﻓﻜﺎﻥ ﰲ ﺍﻟﺘﻤﺜﻴﻞ‪ :‬ﻭﺍﺳﺘﻮ ﺻُﻮﺍ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﹰﺎ‪.‬‬
‫ﺐ( )‪ (٣٥‬ﺍﻟﻐﺮﻳﺐ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺗﺄﺗﻴﻨﺎ ﺇﻻ ﻋﻦ ﺟﻨﺎﺑﺔ‪ ،‬ﺃﻱ ﻣﻦ ﺑﻌﻴﺪ‪،‬‬ ‫ﰉ( )‪ (٣٥‬ﺍﻟﻘﺮﻳﺐ‪) ،‬ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺍﹾﻟ ﺠُﻨُ ﹺ‬ ‫)ﻭَﺍﹾﻟ ﺠَﺎ ﹺﺭ ﺫِﻱ ﺍ ﹾﻟ ﹸﻘ ْﺮ َ‬
‫ﻗﺎﻝ َﻋ ﹾﻠﻘﹶﻤﺔ ﺑﻦ َﻋﺒْﺪﺓ‪:‬‬
‫ﺐ‬
‫ﺏ ﹶﻏﺮﹺﻳ ُ‬ ‫ﻂ ﺍﻟﻘِﺒﺎ ﹺ‬ ‫ﻼ ﻋﻦ ﺟﻨﺎَﺑ ٍﺔ ‪ ...‬ﻓﺈﱐ ﺍﻣﺮُﺅٌ َﻭ ْﺳ ﹶ‬ ‫ﻓﻼ ﺗَﺤﺮﹺﻣﲏ ﻧﺎﺋ ﹰ‬
‫ﻭﺇﳕﺎ ﻫﻲ ﻣﻦ ﺍﻻﺟﺘﻨﺎﺏ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺃَﺗْﻴﺖُ ﺣُﺮَﻳﺜﹰﺎ ﺯﺍﺋﺮﺍﹰ ﻋﻦ ﺟﻨﺎﺑ ٍﺔ ‪ ...‬ﻓﻜﺎﻥ ﺣُﺮَﻳﺚﹲ ﻋﻦ ﻋَﻄﺎِﺋ َﻲ ﺟﺎﻣﺪﺍ‬
‫ﺐ( )‪ (٣٥‬ﺃﻱ‪ :‬ﻳﺼﺎﺣﺒﻚ ﰲ ﺳﻔﺮﻙ‪ ،‬ﻭﻳﻠ َﺰﻣُﻚ‪ ،‬ﻓﻴﻨﺰﻝ ﺇﱃ ﺟﻨﺒﻚ‪ ) :‬ﻭَﺍ ْﺑ ﹺﻦ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ( )‪ :(٣٥‬ﺍﻟﻐﺮﻳﺐ‪.‬‬ ‫ﺠ ْﻨ ﹺ‬ ‫ﺐ ﺑﹺﺎ ﹾﻟ َ‬‫)ﻭﺍﻟﺼﱠﺎ ِﺣ ﹺ‬
‫ﺨﺘَﺎ ﹰﻻ( )‪ :(٣٥‬ﺍﳌﺨﺘﺎﻝ‪ ،‬ﺫﻭ ﺍﹾﻟ ﺨُﻴَﻼﺀ ﻭﺍﳋﺎﻝ‪ ،‬ﻭﳘﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﳚﻰﺀ ﻣﺼﺪﺭﺍﹰ‪ ،‬ﻗﺎﻝ ﺍﻟﻌ ﺠﱠﺎﺝ‪:‬‬ ‫) ُﻣ ْ‬
‫ﺠﻬﱠﺎ ﹾﻝ‬
‫ﺏ ﺍﹾﻟ ُ‬
‫ﻭﺍﳋﺎ ﹸﻝ ﺛﻮﺏٌ ِﻣ ْﻦ ِﺛﻴَﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌَﺒ ِﺪﻱّ‪:‬‬
‫ﺨ ﹾﻞ‬
‫ﺐﻓ َ‬ ‫ﺖ ﻟِﻠﺨﺎ ﹺﻝ ﻓﺎﺫﻫ ْ‬ ‫ﺖ ﺳَﻴﱢﺪَﻧَﺎ ﺳُﺪْﺗَﻨَﺎ ‪ ...‬ﻭﺇﻥ ﻛﻨ َ‬ ‫ﻓﹶﺈ ﹾﻥ ﻛﻨ َ‬
‫ﺃﻱ‪ :‬ﺍﺧﺘﻞ‪.‬‬
‫)ﹶﻓﺴَﺎ َﺀ ﹶﻗﺮﹺﻳﻨﹰﺎ( )‪ (٣٧‬ﺃﻱ‪ :‬ﻓﺴﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ ﻗﺮﻳﻨﺎﹰ‪ ،‬ﻋﻠﻰ ﻫﺬﺍ ﻧﺼﺒ ُﻪ‪.‬‬
‫ﷲ( )‪ (٣٨‬ﺃﻱ ﺃﻋﻄﹶﻮﺍ ﰲ ﻭﺟﻮﻩ ﺍﳋﲑ‪.‬‬ ‫) َﻭﹶﺃﻧْ ﹶﻔﻘﹸﻮﺍ ِﻣﻤﱠﺎ ﺭَﺯَﻗﹶﻬُﻢ ﺍ ُ‬
‫) ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ( )‪ (٣٩‬ﺃﻱ ﹺﺯَﻧ ﹶﺔ ﺫﺭﺓ‪.‬‬
‫)ﻳُﻀﺎ ِﻋﻔﹾﻬﺎ( )‪ (٣٩‬ﺃﺿﻌﺎﻓﺎﹰ‪ ،‬ﻭﻳﻀﻌﱢﻔﻬﺎ ﺿﻌﻴﻔﹶﲔ‪.‬‬
‫ﺽ( )‪ :(٤١‬ﻟﻮ ﻳُﺪﺧَﻠﻮﻥ ﻓﻴﻬﺎ ﺣﱴ ﺗَﻌْﻠﻮﻫﻢ‪.‬‬ ‫ﺴﻮﱠﻯ ﹺﺑ ﹺﻬ ْﻢ ﹾﺍ َﻷ ْﺭ ُ‬‫)ﹶﻟ ْﻮ ُﺗ َ‬
‫) َﻭ ﹶﻻ ُﺟﻨُﺒﹰﺎ ﺇﻻﱠ ﻋَﺎﹺﺑﺮﹺﻱ ﺳَﺒﻴﻞﹴ( )‪ (٤٢‬ﻣﻌﻨﺎﻩ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ :‬ﻻ ﺗﻘﺮﺑﻮﺍ ﺍﳌﹸﺼﻠﹼﻰ ﺟﻨﺒﹰﺎ ﺇﻻﹼ ﻋﺎﺑﺮ ﺳﺒﻴ ﹴﻞ ﻳﻘﻄﻌﻪ‪ ،‬ﻭﻻ ﻳﻘﻌﺪ ﻓﻴﻪ‬
‫)ﻭﺍﳌﺼﻠﹼﻰ( ﳐﺘﺼﺮ‪.‬‬
‫) ﺃ ْﻭ َﻋﻠﹶﻰ َﺳ ﹶﻔ ﹴﺮ( )‪ :(٤٢‬ﺃﻭ ﰲ ﺳﻔﺮ‪ ،‬ﻭﺗﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻋﻠﻰ ﺳﻔﺮ‪ ،‬ﰲ ﻣﻌﲎ ﺁﺧﺮ‪ :‬ﺗﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻣﺘﻬﻰّﺀٌ ﻟﻪ‪.‬‬
‫ﺏ ﻭﻫﻮ ﺃﻋﻈﻢ‬
‫ﻂ( )‪ :(٤٢‬ﻛﻨﺎﻳﺔ ﻋﻦ ﺣﺎﺟﺔ ﺫﻱ ﺍﻟﺒﻄﻦ‪ ،‬ﻭﺍﻟﻐﺎﺋﻂ‪ :‬ﺍﻟ ﹶﻔﻴْﺢ ﻣﻦ ﺍﻷﺭﺽ ﺍﳌﺘﺼﻮﱢ ُ‬
‫) ﺃ ْﻭ ﺟَﺎ َﺀ ﹶﺃ َﺣ ٌﺪ ِﻣﻨُﻜﹸ ْﻢ ِﻣ َﻦ ﺍﻟﻐَﺎِﺋ ِ‬
‫ﻣﻦ ﺍﻟﻮﺍﺩﻱ‪.‬‬
‫ﺴُﺘ ْﻢ ﺍﻟﻨﱢﺴَﺎ َﺀ( )‪ :(٤٢‬ﺍﻟﻠﻤﺎﺱ ﺍﻟﻨﻜﺎﺡ‪ :‬ﳌﺴﺘﻢ‪ ،‬ﻭﻻﻣﺴﺘﻢ ﺃﻛﺜﺮ‪.‬‬ ‫) ﺃ ْﻭ ﹶﻻ َﻣ ْ‬
‫ﺻﻌِﻴﺪﹰﺍ ﹶﻃﻴﱢﺒﹰﺎ( )‪ (٤٢‬ﺃﻱ ﻓﺘﻌﻤﺪﻭﺍ ﺫﺍﻙ‪ ،‬ﻭﺍﻟﺼﻌﻴ ُﺪ‪ :‬ﻭﺟﻪ ﺍﻷﺭﺽ‪.‬‬ ‫)ﹶﻓَﺘَﻴﻤﱠﻤُﻮﺍ َ‬

‫ﺏ( )‪ :(٤٤‬ﻃﺮﻓﹰﺎ ﻭﺣﻈﹰﺎ‪.‬‬ ‫)ﻧَﺼِﻴﺒﺎﹰ ِﻣ َﻦ ﺍﻟ ِﻜﺘَﺎ ﹺ‬

‫ﺿ ِﻌﻪ( )‪ (٤٦‬ﻫﺎﺩﻭﺍ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ :‬ﺍﻟﻴﻬﻮﺩ‪ ،‬ﻭﺍﻟﻜﻠﻢ‪ :‬ﲨﺎﻋﺔ ﻛﻠﻤﺔ‪ ،‬ﳛﺮّﻓﻮﻥ‪:‬‬ ‫ﺤﺮﱢﻓﹸﻮ ﹶﻥ ﺍﻟ ﹶﻜِﻠ َﻢ َﻋ ْﻦ َﻣﻮَﺍ ِ‬
‫) ِﻣ َﻦ ﺍﻟﺬِﻳ َﻦ ﻫَﺎﺩُﻭﺍ ُﻳ َ‬
‫ﻳُﻘﻠﱢﺒُﻮﻥ ﻭﻳﻐﻴّﺮﻭﻥ‪.‬‬
‫ﺲ ﻭُﺟُﻮﻫﹰﺎ( )‪ (٤٧‬ﺃﻱ ﻧﺴﻮّﻳﻬﺎ ﺣﱴ ﺗﻌﻮﺩ ﻛﺄﻗﻔﺎﺋﻬﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻟﺮﻳﺢ ﻃﻤَﺴﺖ ﺁﺛﺎﺭﻧﺎ ﺃﻱ ﳏﺘﻬﺎ‪ ،‬ﻭﻃﹶﻤَﺲ‬ ‫) ِﻣ ْﻦ ﹶﻗ ْﺒ ﹺﻞ ﺃ ﹾﻥ َﻧ ﹾﻄ ِﻤ َ‬
‫ﺍﻟﻜﺘﺎﺏ‪ :‬ﳏﺎﻩ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﹸﻃﻤِﺴﺖ ﻋﻴﻨُﻪ‪.‬‬
‫) ﺍ ﹾﻓَﺘﺮَﻯ ﺇﺛﹾﻤﹰﺎ َﻋ ِﻈﻴﻤﺎ( )‪ (٤٨‬ﺃﻱ ﲣﻠﱠﻘﻪ‪.‬‬
‫) ﺃﹶﻟ ْﻢ َﺗ َﺮ ﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳ َﻦ( )‪ (٤٩‬ﻟﻴﺲ ﻫﺬﺍ ﺭﺃﻯ ﻋﲔ‪ ،‬ﻫﺬﺍ ﺗﻨﺒﻴﻪ ﰲ ﻣﻌﲎ‪ :‬ﺃﱂ ﺗﻌﺮﻑ‪.‬‬
‫)ﻓﺘِﻴﻼ( )‪ ،(٤٩‬ﺍﻟﻔﺘﻴﻞ ﺍﻟﺬﻱ ﰲ ﺷﻖﱢ ﺍﻟﻨﱠﻮﺍﺓ‪.‬‬
‫ﺖ ﻭَﺍﻟﻄﱠﺎﻏﹸﻮﺕِ( )‪ (٥١‬ﻛ ﱡﻞ ﻣﻌﺒﻮﺩ ﻣﻦ‬
‫ﺏ( )‪ :(٥٠‬ﻣِﺜﻞ ) ﺃﱂ ﺗﺮ ﺇﱃ ﺍﻟﺬﻳﻦ(‪) .‬ﺑﺎﳉ ْﺒ ِ‬ ‫ﷲ ﺍﻟ ﹶﻜ ِﺬ َ‬ ‫ﻒ َﻳ ﹾﻔَﺘﺮُﻭ ﹶﻥ َﻋﻠﹶﻰ ﺍ ِ‬
‫) ﺍ ْﻧ ﹸﻈ ْﺮ ﻛﹶﻴ َ‬
‫ﺣَﺠﺮ ﺃﻭ َﻣ َﺪ ﹴﺭ ﺃﻭ ﺻﻮﺭﺓ ﺃﻭ ﺷﻴﻄﺎﻥ ﻓﻬﻮ ﹺﺟﺒْﺖ ﻭﻃﺎﻏﻮﺕ‪.‬‬
‫) ﺃ ْﻫﺪَﻯ ِﻣ َﻦ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ َﺳﺒﹺﻴﻼ( )‪ :(٥١‬ﺃﻗﻮﻡ ﻃﺮﻳﻘﹰﺔ‪.‬‬
‫)َﻧﻘِﲑﹰﺍ( )‪ (٥٣‬ﺍﻟﻨﱡﻘﺮﺓ ﰲ ﻇﻬﺮ ﺍﻟﻨﻮﺍﺓ‪.‬‬
‫ﺱ( )‪ (٥٤‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﳛﺴﺪﻭﻥ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﺴﺪُﻭ ﹶﻥ ﺍﻟﻨﱠﺎ َ‬‫ﺤُ‬ ‫) ﺃ ْﻡ َﻳ ْ‬
‫ﺠ َﻬﻨﱠ َﻢ َﺳﻌِﲑﹰﺍ( )‪ (٥٥‬ﺃﻱ ﻭﻗﻮﺩﹰﺍ‪.‬‬ ‫) َﻭ ﹶﻛﻔﹶﻰ ﹺﺑ َ‬
‫ﺸ ﹺﻮﻱّ‪ ،‬ﻭﺫﻛﺮﻭﺍ ﺃﻥ ﻳﻬﻮﺩﻳﺔ ﺃﻫﺪﺕ ﺇﱃ‬‫ﺸﻮﹺﻳﻬﻢ ﺑﺎﻟﻨﺎﺭ ﻭﻧُﻨﻀِﺠﻬﻢ ﻬﺑﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺗﺎﻧﺎ ﲝﻤَﻞ َﻣﺼْﻠﻰّ َﻣ ْ‬ ‫ﺼﻠِﻴﻬﹺﻢ ﻧَﺎﺭﹰﺍ( )‪َ :(٥٦‬ﻧ ْ‬ ‫)ﻧُ ْ‬
‫ﺼﻠِﻴﺔﹰ‪ ،‬ﺃﻱ ﻣﺸﻮﻳﺔ‪.‬‬ ‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷﺎ ﹰﺓ َﻣ ْ‬
‫) َﻭﹸﺃﻭﹺﱄ ﺍﻷﻣْﺮ ِﻣ ْﻨ ﹸﻜ ْﻢ( )‪ (٥٩‬ﺃﻱ ﺫﻭﻱ ﺍﻷﻣﺮ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺃﻥ ﻭﺍﺣﺪﻫﺎ )ﺫﻭ(‪.‬‬
‫)ﻓﹶﺈ ﹾﻥ َﺗﻨَﺎ َﺯ ْﻋُﺘ ْﻢ ﻓِﻲ ﺷ ْﻲ ِﺀ( )‪ (٥٩‬ﺃﻱ ﺍﺧﺘﻠﻔﺘﻢ‪.‬‬
‫ﷲ( )‪ (٥٩‬ﺃﻱ ﺣُﻜﻤُﻪ ﺇﱃ ﺍﷲ ﻓﺎﷲ ﺃﻋﻠﻢ‪.‬‬ ‫)ﹶﻓ ُﺮﺩﱡﻭ ُﻩ ﺇﹺﱃ ﺍ ِ‬
‫ﺠ َﺮ َﺑ ْﻴَﻨ ُﻬ ْﻢ( )‪ (٦٥‬ﺃﻱ ﺍﺧﺘﻠﻂ‪.‬‬ ‫) َﺷ َ‬
‫ﺴ ﹺﻬ ْﻢ َﺣﺮَﺟﹰﺎ( )‪ (٦٥‬ﺃﻱ ﺿﻴﻘﹰﺎ‪.‬‬ ‫ﺠﺪُﻭﺍ ﻓِﻲ ﺃ ْﻧﻔﹸ ِ‬ ‫) ﹶﻻ َﻳ ﹺ‬
‫)ﻭَﻟﹶﻮ ﹶﺃﻧﱠﺎ ﹶﻛَﺘ ْﺒﻨَﺎ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ( )‪ (٦٦‬ﻣﻌﻨﺎﻩ‪ :‬ﻗﻀﻴﻨﺎ ﻋﻠﻴﻬﻢ‪.‬‬
‫)ﻣَﺎ ﹶﻓ َﻌﻠﹸﻮ ُﻩ ﺇﻻ ﻗﹶﻠِﻴﻞﹲ َﻣ ْﻨ ُﻬ ْﻢ( )‪ (٦٦‬ﻣﺎ ﻓﻌﻠﻮﻩ‪ :‬ﺍﺳﺘﺜﻨﺎﺀ ﻗﻠﻴﻞ ﻣﻦ ﻛﺜﲑ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻣﺎ ﻓﻌﻠﻮﻩ‪ ،‬ﻓﺎﺳﺘﺜﲎ ﺍﻟﻜﻼﻡ‪ ،‬ﰒ ﻗﺎﻝ‪ :‬ﺇﻻ‬
‫ﺃﻧﻪ ﻳﻔﻌﻞ ﻗﻠﻴﻞ ﻣﻨﻬﻢ‪ .‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺯﻋﻢ‪ :‬ﺃﻥ )ﻣﺎ ﻓﻌﻠﻮﻩ( ﰲ ﻣﻮﺿﻊ‪ :‬ﻣﺎ ﻓﻌﻠﻪ ﺇﻻﱠ ﻗﻠﻴﻞ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ َﻣﻌْﺪﻱ‬
‫ﺏ‪:‬‬
‫ﻛﹶﺮ ﹺ‬
‫ﺥ ﻣُﻔﺎﺭﹺﻗ ُﻪ ﺃﺧﻮﻩ ‪ ...‬ﻟﻌَﻤﺮ ﺃﺑﻴﻚ ﺇﻻﱠ ﺍﻟ ﹶﻔ ْﺮﻗﹶﺪﺍ ِﻥ‬
‫ﻭﻛﻞ ﺃ ﹴ‬
‫ﻓﺸُﺒّﻪ ﺭﻓﻊ ﻫﺬﺍ ﺑﺮﻓﻊ ﺍﻷﻭﻝ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻻ ﻳﺸﺒﻬﻪ ﻷﻥ ﺍﻟﻔﻌﻞ ﻣﻨﻬﻤﺎ ﲨﻴﻌﹰﺎ‪.‬‬
‫)ﻣَﺎ ﻳُﻮﻋَﻈﻮ ﹶﻥ ﹺﺑ ِﻪ( )‪ :(٦٦‬ﻣﺎ ﻳُﺆﻣَﺮﻭﻥ ﺑﻪ‪.‬‬
‫) َﻭﹶﺃ َﺷﺪﱠ ﺗَﺜﹾﺒﹺﻴﺘﺎﹰ( )‪ :(٦٦‬ﻣﻦ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﻟﻠﱠﻬﻢ ﺛﺒﱢﺘﻨﺎ ﻋﻠﻰ ِﻣﻠﹼﺔ ﺭﺳﻮﻟﻚ‪.‬‬
 ‫ﻚ َﺭﻓِﻴﻘﹰﺎ( )‪ (٦٩‬ﺃﻱ ﺭﻓﻘﺎﺀ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻠﻔﻆ ﺑﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳌﻌﲎ ﻳﻘﻊ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺒﺎﺱ ﺑﻦ‬ ‫) َﻭ َﺣﺴُ َﻦ ﺃﹸﻭﹶﻟِﺌ َ‬
‫ﺱ‪:‬‬
‫ِﻣﺮْﺩﺍ ﹴ‬
‫ﺖ ﻣِﻦ ﺍﻹ َﺣ ﹺﻦ ﺍﻟﺼﺪﻭﺭٌ‬ ‫ﻓﻘﹸﻠﻨﺎ ﺃﹶﺳﻠﻤِﻮﺍ ﺇﻧﱠﺎ ﺃﺧﻮﻛﻢ ‪ ...‬ﻓﻘﺪ َﺑ ﹺﺮﹶﺋ ْ‬
‫ﻼ( )‪ (٢٤٥‬ﻭﺍﳌﻌﲎ ﺃﻃﻔﺎﻻ‪.‬‬ ‫ﺨ ﹺﺮﺟُﻜﹸ ْﻢ ِﻃ ﹾﻔ ﹰ‬
‫ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪) :‬ﻳُ ْ‬
‫ﺕ( )‪ :(٧١‬ﻭﺍﺣﺪﻬﺗﺎ ﺛﹸَﺒﺔ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ‪ :‬ﲨﺎﻋﺎﺕ ﰲ ﺗﻔﺮﻗﺔ؛ ﻭﻗﺎﻝ ُﺯ َﻫﻴْﺮ ﺑﻦ ﺃﰊ ُﺳ ﹾﻠﻤَﻰ‪:‬‬ ‫)ﻓﺎﻧْﻔِﺮُﻭﺍ ﹸﺛﺒَﺎ ٍ‬
‫ﻭﻗﺪ ﺃﻏﺪﻭ ﻋﻠﻰ ﺛﹸَﺒ ٍﺔ ﻛﺮﺍﻡ ‪َ ...‬ﻧﺸَﺎﻭﻯ ﻭﺍﺟﺪﻳﻦ ﳌِﺎ ﻧﺸﺎﺀ‬
‫ﻭﺗﺼﺪﻳﻖ ﺫﻟﻚ ) ﺃﻭ ﺍﻧْﻔِﺮُﻭﺍ َﺟﻤِﻴﻌﹰﺎ( )‪ ،(٧١‬ﻭﻗﺪ ﲡﻤﻊ ﺛﹸﺒَﺔ‪ :‬ﺛﹸﹺﺒﲔَ‪ ،‬ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻛ ﹾﻠﺜﹸﻮﻡ‪:‬‬
‫ﻓﺄﻣﱠﺎ َﻳﻮْﻡ ﺧَﺸﻴﺘِﻨﺎ ﻋﻠﻴﻬﻢ ‪ ...‬ﻓُﺘﺼِﺒﺢ ﺧﻴﻠﹸﻨﺎ ﻋُﻘﹶﺒَﺎ ِﺛﺒﻴﻨَﺎ‬
‫ﺖ َﻋﹶﻠ ْﻴﻨَﺎ ﺍﻟ ِﻘﺘَﺎ ﹶﻝ( )‪ (٧٧‬ﻣﻌﻨﺎﻫﺎ‪ِ :‬ﻟ َﻢ ﻓﺮﺿﺘﻪ ﻋﻠﻴﻨﺎ‪.‬‬ ‫)ِﻟ َﻢ ﹶﻛَﺘْﺒ َ‬
‫ﺐ( )‪ (٧٧‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﻫ ﻼﹼ ﺃﺧﺮﺗﻨﺎ‪.‬‬ ‫)ﹶﻟ ْﻮ ﹶﻻ ﺃﹶﺧﱠﺮْﺗَﻨَﺎ ﺇﻟﹶﻰ ﹶﺃ َﺟ ﹴﻞ ﹶﻗﺮﹺﻳ ﹴ‬
‫)ُﺑﺮُﻭﺝ( )‪ :(٧٨‬ﺍﻟُﺒﺮْﺝ‪ :‬ﺍﳊِﺼْﻦ‪.‬‬
‫ﳉﺺّ ﻭﺍﻟﺼﱠﺎﺭﻭﺝ‪ ،‬ﻭﺍﻟﱪﻭﺝ‪ :‬ﺍﻟﻘﺼﻮﺭ‪.‬‬ ‫)ﻣُﺸﻴﱠ َﺪ ٍﺓ( )‪ :(٧٨‬ﻣﻄﻮّﻟﺔ ﻭﺍﳌﺸﻴﺪ ﺍﳌﺰّﻳﱠﻦ‪ ،‬ﺍﻟﺸﱢﻴﺪ‪ :‬ﺍ ِ‬
‫)ﹶﻓﻤَﺎ ﹶﺃ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻙ َﻋﹶﻠﻴْﻬﻢ َﺣﻔِﻴﻈﹰﺎ( )‪ (٨٠‬ﺃﻱ ﻣُﺤﺎﺳِﺒﺎ‪.‬‬
‫ﺖ ﻃﹶﺎِﺋ ﹶﻔ ﹲﺔ ِﻣ ْﻨ ُﻬ ْﻢ ﹶﻏ ْﻴ َﺮ ﺍﻟﹼﺬِﻱ َﺗﻘﹸﻮ ﹸﻝ( )‪ (٨١‬ﺃﻱ ﻗﺪﺭﻭﺍ ﺫﻟﻚ ﻟﻴ ﻼﹰ‪ ،‬ﻗﺎﻝ ﻋُﺒَﻴﺪﺓ ﺑﻦ َﻫﻤﱠﺎﻡ ﺃﺣﺪ ﺑﲏ ﺍﻟَﻌﺪَﻭﻳﺔ‪:‬‬ ‫)َﺑﻴﱠ َ‬
‫ﺽ ﻣﺎ ﺑﻴّﺘﻮﺍ ‪ ...‬ﻭﻛﺎﻧﻮﺍ ﺃَﺗﻮْﱐ ﺑﺸﻲ ٍﺀ ُﻧ ﹸﻜ ْﺮ‬ ‫ﺃَﺗﻮْﱐ ﻓﻠﻢ ﺃﺭ َ‬
‫ﺤ ْﺮ‬
‫ﺢ ﹶﺃﻳﱢ َﻤﻬُﻢ ﻣُﻨﹺﺬﺭﹰﺍ ‪ ...‬ﻭﻫﻞ ﻳُﻨ ِﻜ ﺢُ ﺍﻟﻌﺒﺪ ُﺣﺮﱞ ِﻟ ُ‬ ‫ﻷُﻧ ِﻜ َ‬
‫ﺑﻴّﺘﻮﺍ ﺃﻱ ﻗﺪّﺭﻭﺍ ﺑﻠﻴﻞ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﱠﻤِﺮ ﺑﻦ َﺗ ْﻮﻟﹶﺐ‪:‬‬
‫ﻚ ﺍﹶﳌ ﻼﹶﻣ ﹶﺔ ﻓﹶﺎﻫْ ﺠَﻌﻲ‬ ‫ﺖ ﻟﺘﻌ ﹸﺬﻟﹶﲏ ﻣﻦ ﺍﻟﻠﻴﻞ ﺃﲰﻌﻲ ‪َ ...‬ﺳﻔﹶﻬﹰﺎ َﺗَﺒﻴّﺘُ ِ‬ ‫ﻫﺒﱠ ْ‬
‫ﻛﻞ ﺷﻲﺀ ﹸﻗﺪّﺭ ﺑﻠﻴﻞ ﻓﻬﻮ ﺗﺒﻴّﺖٌ‪.‬‬
‫)ﺃﹶﺫﹶﺍﻋُﻮﺍ ﹺﺑ ِﻪ( )‪ :(٨٣‬ﺃﹶﻓﺸَﻮﻩ‪ ،‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﺃﺫﺍﻋﻮﻩ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺍ َﻷ ْﺳﻮَﺩ‪:‬‬
‫ﺏ‬
‫ﺕ ﹺﺑﹸﺜﻘﹸﻮ ﹺ‬ ‫ﻉ ﺑ ِﻪ ﰲ ﺍﻟﻨﱠﺎﺱ ﺣﱴ ﻛﺄﻧﻪ ‪ ...‬ﺑ َﻌﻠﹾﻴﺎ َﺀ ﻧﺎﺭٌ ﺃﻭﻗﺪ ْ‬ ‫ﹶﺃﺫﹶﺍ َ‬

‫ﺐ ﻧﺎﺭﻙ‪ ،‬ﺃﻱ ﺃﻭﻗﺪِﻫﺎ ﺣﱴ ﺗُﻀﺊ‪.‬‬ ‫ﻳﻘﺎﻝ‪ :‬ﺃﺛ ِﻘ ْ‬

‫ﻂ ﺇﺫﺍ ﺃﹶﻣﻬﺎﻫﺎ ﻳﻌﲎ ﺍﺳﺘﺨﺮﺝ ﻣﺎﺀﻫﺎ‪.‬‬
‫ﺖ ﻫﻲ َﻧَﺒ ﹲ‬
‫) ﺍﻟﹼﺬِﻳ َﻦ ﻳَﺴْﺘَﻨْﺒﹺﻄﹸﻮﻧَﻪُ( )‪ :(٨٣‬ﻳﺴﺘﺨﺮﺟﻮﻧﻪ‪ ،‬ﻳﻘﺎﻝ ﻟﻠﺮﱠﻛﻴﺔ ﺇﺫﺍ ﺍﺳﺘُﺨﺮﺟ ْ‬
‫ﲔ( )‪ (٨٤‬ﺃﻱ َﺣﻀّﺾ‪.‬‬ ‫)ﻭﺣَﺮﱢﺽ ﺍﹸﳌ ْﺆ ِﻣﹺﻨ َ‬
‫ﷲ( )‪ (٨٤‬ﻫﻲ ﺇﳚﺎﺏ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻫﻲ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﱠﻬﺎ ﻭﺍﺟﺒﺔ‪ ،‬ﻓﺠﺎﺀﺕ ﻋﻠﻰ ﺇﺣﺪﻯ ﻟﻐﱴ ﺍﻟﻌﺮﺏ‪ ،‬ﻷﻥ ﻋﺴﻰ ﰲ‬ ‫)ﻋَﺴَﻰ ﺍ ُ‬
‫ﻛﻼﻣﻬﻢ ﺭﺟﺎﺀٌ ﻭﻳﻘﲔ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ُﻣ ﹾﻘﺒﹺﻞ‪:‬‬
‫ﹶﻇﻨّﻲ ﻬﺑﻢ ﻛ َﻌﺴَﻰ ﻭﻫﻢ ﺑَﺘﻨُﻮﹶﻓ ٍﺔ ‪ ...‬ﻳﺘﻨﺎﺯﻋﻮﻥ ﺟَﻮﺍﺋ َﺰ ﺍﻷﻣﺜﺎ ﹺﻝ‬
‫ﺃﻱ ﻇﲏ ﻬﺑﻢ ﻳﻘﲔٌ‪.‬‬
‫)ﻳَﻜ ْﻦ ﻟ ُﻪ ﻛِﻔﹾﻞﹲ ﻣِﻨْﻬَﺎ( )‪ (٨٥‬ﺃﻱ ﻧﺼﻴﺐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺟﺎﺀﻧﺎ ﻓﻼﻥ ﻣﺘﻜﻔﻼ ﲪﺎﺭﺍﹰ‪ ،‬ﺃﻱ ﻣﺘﺨﺬﺍ ﻋﻠﻴﻪ ﻛﺴﺎ ًﺀ ﻳُﺪﻳﺮﻩ ﻳُﺸﺒﱢﻬﻪ‬
‫ﺑﺎﻟﺴﱠﺮﺝ ﻳﻘﻌﺪ ﻋﻠﻴﻪ‪.‬‬
‫) َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ ﻣُﻘِﻴﺘﺎﹰ( )‪ (٨٥‬ﺃﻱ ﺣﺎﻓﻈﹰﺎ ﳏﻴﻄﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﻟﻴﻬﻮﺩﻱّ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻌﲎ‪:‬‬
‫ﺖ‬
‫ﻟﻴﺖ ِﺷ ْﻌﺮﹺﻱ ﻭﺃﹶﺷﻌﺮﻥﱠ ﺇﺫﺍ ﻣﺎ ‪ ...‬ﻗﹶﺮّﺑﻮﻫﺎ ﻣَﻄﻮﻳ ﹰﺔ ﻭ ُﺩﻋَﻴ ُ‬
‫ﺖ‬
‫ﹶﺃﱄﹼ ﺍﻟﻔﻀ ﹸﻞ ﺃﻡ ﻋﻠﻲّ ﺇﺫﺍ ﺣﻮﺳﺐ ‪ ...‬ﺕ ﺇﱐ ﻋﻠﻰ ﺍﳊِﺴﺎﺏ ُﻣﻘِﻴ ُ‬
 ‫ﺃﻱ ﻫﻮ ﻣﻮﻗﻮﻑ ﻋﻠﻴﻪ‪.‬‬
‫) َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ ﺣَﺴِﻴﺒﺎﹰ( )‪ (٨٦‬ﺃﻱ ﻛﺎﻓﻴﹰﺎ ﻣﻘﺘﺪِﺭﺍﹰ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﹶﺣﺴَﺒﲏ ﻫﺬﺍ ﺃﻱ ﻛﻔﺎﱐ‪.‬‬
‫ﺴﻬُﻢُ( )‪ (٨٨‬ﺃﻱ ﻧﻜﱠﺴﻬﻢ ﻭﺭﺩّﻫﻢ ﻓﻴﻪ‪.‬‬ ‫ﷲ ﹶﺃ ْﺭ ﹶﻛ َ‬
‫(َﻭﺍ ُ‬
‫ﺼﻠﹸﻮ ﹶﻥ ﺇﻟﹶﻰ ﹶﻗ ْﻮﻡ َﺑ ْﻴَﻨ ﹸﻜ ْﻢ َﻭَﺑﻴَْﻨﻬُﻢْ ﻣِﻴﺜﹶﺎ ﻕٌ( )‪ ،(٨٩‬ﻳﻘﻮﻝ‪ :‬ﻓﺈﺫﺍ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﺑﻴﻨﻜﻢ ﻭﺑﻴﻨﻬﻢ‬ ‫)ﹺﺇﻻﱠ ﺍﻟﱠﺬِﻳﻦَ َﻳ ِ‬
‫ﻣﻴﺜﺎﻕ ﻓﻼ ﺗﻘﺘﻠﻮﻫﻢ‪.‬‬
‫ﺻﺪُﻭ ُﺭ ُﻫ ْﻢ( )‪ (٩٠‬ﻣﻦ ﺍﻟﻀﻴﻖ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﳊﺼﻮﺭ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻷﻋْﺸﻰ‪:‬‬ ‫ﺕ ُ‬ ‫ﺼ ﹺﺮ ْ‬‫)ﹶﺃ ْﻭ ﺟَﺎﺀﻭ ﹸﻛ ْﻢ َﺣ ْ‬
‫ﻑ ﺭَﻭﺍ ِﻏﻢُ‬‫ﺖ ﻗﺎﻟﺖ ﺃﹶﺑ ﹾﻜ َﺮ ﺑﻦ ﻭﺍﺋ ﹴﻞ ‪ ...‬ﻭَﺑﻜﺮٌ َﺳَﺒﺘْﻬﺎ ﻭﺍﻷُﻧﻮ ُ‬ ‫ﺇﺫﺍ ﺍﺗﺼﻠ ْ‬
‫ﺃﺧﺬﻩ ﻣﻦ َﻭ ﺻَﻞ‪ ،‬ﺃﻱ ﺍﻧﺘﺴﺐ‪.‬‬
‫)ﻭَﺃﹶﻟﹾﻘﹶﻮْﺍ ﺇﹶﻟ ْﻴ ﹸﻜ ْﻢ ﺍﻟﺴﱠﹶﻠ َﻢ( )‪ (٩٠‬ﺃﻱ ﺍﳌﻘﺎﺩﺓ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺍﺳﺘﺴﻠﻤﻮﺍ‪.‬‬
‫ﺏ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺸﻲﺀ ﻭﻟﻴﺲ ﻣﻨﻪ ﻋﻠﻰ‬ ‫) َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ِﻟﻤُﺆْ ِﻣ ﹴﻦ ﹶﺃ ﹾﻥ َﻳ ﹾﻘﺘُ ﹶﻞ ُﻣ ْﺆﻣِﻨﹰﺎ ﺇﻻﱠ ﺧَﻄﺌﹰﺎ( )‪ ،(٩١‬ﻫﺬﺍ ﻛﻼﻡ ﺗﺴﺘﺜﲎ ﺍﻟﻌﺮ ُ‬
‫ﺍﺧﺘﺼﺎﺭ ﻭﺿﻤﲑ‪ ،‬ﻭﻟﻴﺲ ﳌﺆﻣﻦ ﺃﻥ ﻳﻘﺘ ﻞ ﻣﺆﻣﻨﹰﺎ ﻋﻠﻰ ﺣﺎ ﹴﻝ ﺇﻻﱠ ﺃﻥ ﻳﻘﺘﻠﻪ ﻣُﺨﻄﺌﺎﹰ‪ ،‬ﻓﺈﻥ ﻗﺘﻠﻪ ﺧﻄﺌﺎ ﻓﻌﻠﻴﻪ ﻣﺎ ﻗﺎﻝ ﺍﷲ ﰲ‬
‫ﺶ ﺇﻻﱠ ﺍﻟﻠﱠ َﻤ َﻢ( )‪ :(٥٣٣٢‬ﻭﺍﻟﻠﱠﻤَﻢ ﻟﻴﺲ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﻭﻫﻮ‬ ‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪) :‬ﺍﻟﹼﺬﹺﻳ َﻦ ﻳَ ﺠْﺘَﻨﹺﺒُﻮﻥﹶ ﹶﻛﺒَﺎِﺋ َﺮ ﹾﺍ ِﻹﺛﹾﻢ ﻭَﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ َ‬
‫ﰲ ﺍﻟﺘﻤﺜﻴﻞ‪ :‬ﺇﻻ ﺃﻥ ﻳُﻠِﻤﱡﻮﺍ ﻣﻦ ﻏﲑ ﺍﻟﻜﺒﺎﺋﺮ ﻭﺍ ﻟﻔﻮﺍﺣﺶ‪ ،‬ﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬
‫ﻁ ﻣُ َﺮﺣﱠ ﹺﻞ‬
‫ﻣﻦ ﺍﻟﺒﹺﻴﺾ ﱂ ﺗَﻈﹾﻌَﻦ ﺑﻌﻴﺪﹰﺍ ﻭﱂ ﺗﻄﺄ ‪ ...‬ﻋﻠﻰ ﺍﻷﺭﺽ ﺇﻻ ﺫﹶﻳﻞ ِﻣ ْﺮ ٍ‬
‫ﺍﹸﳌ َﺮﺣﱠﻞ‪ُ :‬ﺑﺮْﺩ ﰲ ﺣﺎﺷﻴﺘﻪ ﺧﻄﻮﻁ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪ :‬ﱂ ﺗﻄﺄ ﻋﻠﻰ ﺍﻷﺭﺽ ﺇﻻ ﺃﻥ ﺗﻄﺄ ﺫﻳ ﹶﻞ ﺍﻟُﺒﺮْﺩ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻭﻣﺜﻠﻪ‬
‫ﰲ ﻗﻮﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﺲ‬
‫ﲑ ﻭﺇﻻﱠ ﺍﻟﻌِﻴ ُ‬ ‫ﺲ ﻬﺑﺎ ﺃﹶﻧﻴﺲُ ‪ ...‬ﺇﻻﱠ ﺍﻟﻴَﻌﺎﻓ ُ‬ ‫َﻭَﺑﻠﹾﺪ ٍﺓ ﹶﻟْﻴ َ‬
‫ﻳﻘﻮﻝ‪ :‬ﺇﻻﱠ ﺃﻥ ﻳﻜﻮﻥ ﻬﺑﺎ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺧِﺮﺍﺵ ﺍﳍﺬﱄﹼ‪:‬‬
‫ﺲ ﺑﻪ ‪ ...‬ﺇﻻ ﺍﻟﺴﱢﺒﺎﻉ ﻭ َﻣﺮّ ﺍﻟﺮﻳﺢ ﺑﺎﻟﻐَﺮَﻑ‬ ‫ﺃﹶﻣْﺴَﻰ ﺳُﻘﺎ ُﻡ ﺧﻼ ًﺀ ﻻ ﺃﹶﻧﻴ َ‬
‫ﻑ‪ :‬ﺷﺠﺮٌ ﺗُﻌﻤَﻞ ﻣﻨﻪ ﺍﻟﻐﺮﺍﺑﻴﻞ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳍﺬﱄ ﻳﺮﻓﻊ ﺫﻟﻚ‪.‬‬ ‫ﺳﻘﺎﻡ‪ :‬ﻭﺍ ٍﺩ ﳍﺬﻳﻞ؛ ﺍﻟﻐَﺮ ُ‬
‫) ﹶﻏ ْﻴﺮُ ﺃﹸﻭﻟِﻰ ﺍﻟﻀﱠ َﺮ ﹺﺭ( )‪ :(٩٥‬ﻣﺼﺪﺭ‪ ،‬ﻭﻳﻘﺎﻝ ﺿﺮﻳﺮ ﺑﲔ ﺍﻟﻀﺮﺭ‪.‬‬
‫ﺖ‬
‫ﺽ ُﻣﺮَﺍﻏﹶﻤﹰﺎ ﹶﻛﺜِﲑﹰﺍ ﻭ َﺳﻌَﺔ( )‪ :(١٠٠‬ﺍﳌﹸﺮﺍﻏﹶﻢ ﻭﺍﳌﹸﻬﺎﺟَﺮ ﻭﺍﺣﺪ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﺭﺍﻏﻤ ُ‬ ‫ﺠ ْﺪ ﻓِﻲ ﹾﺍ َﻷ ْﺭ ﹺ‬ ‫ﷲ َﻳ ﹺ‬ ‫) َﻭ َﻣ ْﻦ ُﻳﻬَﺎ ﹺﺟ ْﺮ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍ ِ‬
‫ﺕ ﻗﻮﻣﻲ‪ ،‬ﻭﻫﻲ ﺍﳌﺬﺍﻫﺐ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌْﺪﻱّ‪:‬‬ ‫ﻭﻫﺎﺟﺮ ُ‬
‫ﺏ‬
‫ﻛ ﹶﻄ ْﻮ ٍﺩ ﻳُﻼ ﹸﺫ ﹺﺑﹶﺄ ْﺭﻛﹶﺎﹺﻧ ِﻪ ‪ ...‬ﻋَﺰﻳﺰ ﺍﳌﺮُﺍﻏﹶﻢ ﻭﺍﹶﳌ ْﻬ َﺮ ﹺ‬
‫ﷲ( )‪ :(١٠٠‬ﺛﻮﺍﺑﻪ ﻭﺟﺐ‪.‬‬ ‫)ﹶﻓ ﹶﻘ ْﺪ َﻭﹶﻗ َﻊ ﺃ ْﺟﺮُﻩ َﻋﻠﹶﻰ ﺍ ِ‬
‫ﻼ ِﺓ( )‪ (١٠١‬ﺃﻱ ﺗَﻨﹸﻘﺼُﻮﺍ ﻣﻨﻬﺎ‪.‬‬ ‫) ﺃ ﹾﻥ َﺗ ﹾﻘﺼُﺮُﻭﺍ ِﻣ َﻦ ﺍﻟﺼﱠ ﹶ‬
‫)ﻓﺈﹺﺫﹶﺍ ﺍ ﹾﻃ َﻤﹾﺌَﻨ ْﻨُﺘ ْﻢ( )‪ (١٠٣‬ﻣﻦ ﺍﻟﺴﻔﺮ ﺃﻭ ﺍﳋﻮﻑ‪.‬‬
‫ﻼ ﹶﺓ( )‪ (١٠٣‬ﺃﻱ ﹶﺃﲤﹼﻮﻫﺎ‪.‬‬ ‫)ﻓﹶﺄﹶﻗِﻴﻤُﻮﺍ ﺍﻟﺼﱠ ﹶ‬
‫) ِﻛﺘَﺎﺑﹰﺎ َﻣ ْﻮﻗﹸﻮﺗﹰﺎ( )‪ (١٠٣‬ﺃﻱ ُﻣ َﻮﻗﹼﺘﹰﺎ ﻭﻗﱠﺘﻪ ﺍﷲ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﺖ‪:‬‬
‫)َﺗ ﹾﺄﹶﻟﻤُﻮ ﹶﻥ( )‪ (١٠٣‬ﺗﻮﺟﻌﻮﻥ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻗﹶﻴﺲ ﺑﻦ ﺍﻷ ْﺳﹶﻠ ْ‬
‫ﻉ‬
‫ﻉ ﺑﺎﻟﺼّﺎ ﹺ‬ ‫ﻻ َﻧ ﹾﺄﻟﹶﻢ ﺍ ﹾﻟﺤَﺮﺏ ﻭﻧَﺠﺰﹺﻯ ﻬﺑﺎ ﺍ ﹾﻝ ‪ ...‬ﺃﻋْﺪﺍ َﺀ ﹶﻛ ْﻴ ﹶﻞ ﺍﻟﺼّﺎ ﹺ‬
‫ﺐ َﺧﻄِﻴﹶﺌ ﹰﺔ ﺃ ْﻭ ﺇﺛﹾﻤﹰﺎ ﹸﺛﻢﱠ َﻳ ْﺮ ﹺﻡ ﹺﺑ ِﻪ َﺑﺮﹺﻳﺌﹰﺎ( )‪ :(١١١‬ﻭﻗﻊ ﺍﻟﻠﻔﻆ ﻋﻠﻰ ﺍﻹﰒ ﻓﺬﻛﱠﺮﻩ‪ ،‬ﻫﺬﺍ ﰲ ﻟﻐﺔ ﻣﻦ ﺧﺒّﺮ ﻋﻦ ﺁﺧﺮ‬ ‫ﺴ ْ‬ ‫) َﻭ َﻣ ْﻦ َﻳ ﹾﻜ ِ‬
‫ﺍﻟﻜﻠﻤﺘﲔ‪.‬‬
 ‫ﺼ َﺪﹶﻗ ٍﺔ( )‪ (١١٣‬ﻓﺎﻟﻨﺠﻮﻯ ﻓﻌﻞ ﻭﺍﻷﻣﺮ ﺑﺎﻟﺼﺪﻗﺔ ﻟﻴﺲ ﻣِﻦ ﳒﻮﺍﻫﻢ ﺍﻟﱵ ﻻ‬ ‫ﺠﻮَﺍﻫُﻢ ﺇﻻﱠ َﻣ ْﻦ ﹶﺃ َﻣ َﺮ ﹺﺑ َ‬
‫ﲑ ِﻣ ْﻦ َﻧ ْ‬
‫) ﹶﻻ َﺧ ْﻴ َﺮ ﻓِﻲ ﹶﻛِﺜ ﹴ‬
‫ﺧﲑ ﻓﻴﻬﺎ‪ .‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻳﺄﻣﺮﻭﻥ ﺑﺼﺪﻗﺔ ﺃﻭ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺍﻟﻨﱠﺠﻮَﻯ‪ :‬ﻓِﻌﻞ‪ ،‬ﻭﻣَﻦ‪ :‬ﺍﺳﻢٌ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ‪:‬‬

‫ﻭﻗﺪ ِﺧ ﹾﻔﺖُ ﺣﱴ ﻣﺎ ﺗﺰﻳ ُﺪ ﳐﹶﺎﻓﱵ ‪ ...‬ﻋﻠﻰ َﻭ َﻋ ﹴﻞ ﻓِﻲ ﺫِﻱ ﺍﻟﻘِﻔﺎﺭﺓ ﻋﺎِﻗ ﹺﻞ‬
‫ﺏ ﻭَﻟ ِﻜﻦﱠ ﺍﻟﹺﺒﺮﱠ َﻣ ْﻦ‬
‫ﻕ ﻭﺍﹶﳌ ْﻐ ﹺﺮ ﹺ‬
‫ﺸ ﹺﺮ ﹺ‬
‫ﻭﺍﳌﺨﺎﻓﺔ‪ :‬ﻓﻌﻞ‪ ،‬ﻭﺍﻟﻮَﻋﻞ ﺍﺳﻢ؛ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪ ) :‬ﻟﻴﺲ ﺍﻟﹺﺒﺮّ ﺃ ﹾﻥ ﺗُﻮﻟﻮﺍ ُﻭﺟُﻮ َﻫ ﹸﻜ ْﻢ ِﻗَﺒ ﹶﻞ ﺍﹶﳌ ْ‬
‫ﷲ( )‪ (٢١٢٦‬ﻓﺎﻟﱪّ ﻫﺎ ﻫﻨﺎ ﻣﺼﺪﺭ‪ ،‬ﻭ)ﻣَﻦ( ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﺳﻢ‪.‬‬ ‫ﺁ َﻣ َﻦ ﺑﹺﺎ ِ‬
‫) ﺇ ﹾﻥ َﻳ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭﹺﻧ ِﻪ ﺇﻻﱠ ﺇﻧَﺎﺛﹰﺎ( )‪ (١١٦‬ﺇﻻ ﺍﹶﳌﻮَﺍﺕَ؛ ﺣﺠﺮﹰﺍ ﺃﻭ َﻣﺪَﺭﹰﺍ ﺃﻭ ﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬
‫) َﺷ ْﻴﻄﹶﺎﻧﹰﺎ ﻣَﺮﻳﺪﹰﺍ( )‪ (١١٦‬ﺃﻱ ﻣﺘﻤﺮﺩﹰﺍ‪.‬‬
‫)ﹶﻓﹶﻠﻴَُﺒﺘﱢﻜﹸﻦﱠ ﺁﺫﹶﺍ ﹶﻥ ﹾﺍ َﻷ ْﻧﻌَﺎﻡ( )‪ (١١٨‬ﺑَﺘﻜﻪُ‪ :‬ﻗﻄﹶﻌﻪ‪.‬‬
‫) َﻣ ﺤِﻴﺼﹰﺎ( )‪ ،(١٢٠‬ﺣﺎﺹ ﻋﻨﻪ‪ :‬ﻋﺪَﻝ ﻋﻨﻪ‪.‬‬
‫ﻼ( )‪ (١٢١‬ﺃﻭ )ﻗﻮﻻ( ﻭﺍﺣﺪ‪.‬‬ ‫ﷲ ﻗِﻴ ﹰ‬ ‫ﻕ ِﻣ َﻦ ﺍ ِ‬‫ﺻ َﺪ ُ‬ ‫) َﻭ َﻣ ْﻦ ﹶﺃ ْ‬
‫ﻼ ﺗَﻤِﻴﻠﹸﻮﺍ ﹸﻛﻞﱠ ﺍﹶﳌﻴْﻞ( )‪ (١٢٨‬ﺃﻱ ﻻ ﲡﻮﺭﻭﺍ‪.‬‬ ‫)ﹶﻓ ﹶ‬
‫)ﻭَﺇ ﹾﻥ ﺗَﻠﹾﻮُﻭﺍ ﺃﻭ ﺗُ ْﻌ ﹺﺮ ﺿُﻮﺍ( )‪ :(١٣٤‬ﻛﻞﱠ ﺷﻲﺀ ﻟﻮﻳﺘﻪ ﻣِﻦ ﺣﻖ ﺃﻭ ﻏﲑﻩ‪.‬‬
‫ﺿﻼﹶﻻ َﺑﻌِﻴﺪﹰﺍ( )‪ (١٣٥‬ﻭﺍﻟﻜﻔﺮ ﲟﻼﺋﻜﺘﻪ‪ :‬ﺍﻬﻧﻢ ﺟﻌﻠﻮﺍ‬ ‫ﺿﻞﱠ َ‬ ‫ﻼِﺋ ﹶﻜِﺘ ِﻪ َﻭﻛﹸﺘﹺﺒ ِﻪ َﻭﺭُﺳُِﻠ ِﻪ ﻭَﺍﻟﹾﻴَﻮْﻡ ﺍﻵ ِﺧ ﹺﺮ ﹶﻓ ﹶﻘ ْﺪ َ‬ ‫ﷲ َﻭَﻣ ﹶ‬‫) َﻣ ْﻦ َﻳ ﹾﻜ ﹸﻔ ْﺮ ﺑﹺﺎ ِ‬
‫ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ ﺇﻧﺎﺛﹰﺎ‪.‬‬
‫ﷲ َﺟﻤِﻴﻌﹰﺎ( )‪ (١٣٨‬ﺃﻱ ﺍﻟﻌﺰﺓ ﲨﻴﻌﹰﺎ ﷲ‪.‬‬ ‫)ﹶﻓﹺﺈﻥﱠ ﺍﻟ ِﻌﺰﱠ ﹶﺓ ِ‬
‫ﲑِﻩ( )‪ (١٣٩‬ﻳﺄﺧﺬﻭﺍ ﰲ ﺣﺪﻳﺚ ﻏﲑﻩ‪.‬‬ ‫ﺚ ﹶﻏ ﹺ‬
‫) َﺣﺘﱠﻰ( ﻳَ ﺨُﻮﺿُﻮﺍ ﻓِﻲ َﺣﺪِﻳ ٍ‬
‫ﺤ َﻮ ﹶﺫ َﻋِﻠﻴْﻬﻢ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ( )‪ :(٥٨١٩‬ﻏﻠﺐ ﻋﻠﻴﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬ ‫)ﹶﺃﹶﻟ ْﻢ َﻧﺴَْﺘ ﺤْ ﹺﻮﺫﹸ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ( )‪ :(١٤٠‬ﻧﻐﻠﺐ ﻋﻠﻴﻜﻢ ) ﺍﺳْﺘ ْ‬
‫ُﻳ ﺤُﻮ ﹸﺫ ُﻫﻦﱠ ﻭﻟ ُﻪ ﺣُﻮ ِﺫﻯّ ‪ ...‬ﻛﻤﺎ ﳛُﻮﺫ ﺍﻟﻔِﺌ ﹶﺔ ﺍﻟ ﹶﻜ ِﻤﻰﱡ‬
‫ﺃﻱ ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ‪ ،‬ﳛﻮﺫﻫﻦ‪ :‬ﻣﺜﻞ ﳛﻮﺯﻫﻦ‪ ،‬ﺃﻱ ﳚﻤﻌﻬﻦ‪.‬‬
‫)ﻓِﻲ ﺍﻟﺪﱠ َﺭ ِﻙ ﺍﻷ ْﺳ ﹶﻔ ﹺﻞ( )‪ :(١٤٥‬ﺟﻬﻨﻢ ﺃﺩﺭﺍ ُﻙ ﺃﻱ ﻣﻨَﺎﺯﻝ ﻭﺃﻃﺒﺎﻕ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠ ﺤﺒﻞ ﺍﻟﺬﻱ ﻗﺪ ﻋﺠﺰ ﻋﻦ )ﺑﻠﻮﻍ( ﺍﻟﺮﻛﻴﺔ‪:‬‬
‫ﺃﻋﻄﲎ َﺩ َﺭﻛﹶﺎ ﺃﺻﻞ ﺑﻪ‪.‬‬
‫ﳉ ْﻬ َﺮ ﺑﺎﻟﺴﱡﻮ ِﺀ ِﻣ َﻦ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻝ ﺇﻻﱠ َﻣ ْﻦ ﻇﹸﻠِﻢ( )‪َ ) :(١٤٧‬ﻣ ْﻦ( ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﺳﻢ ﻣَﻦ ﹶﻓﻌَﻞ‪.‬‬ ‫ﷲﺍﹶ‬ ‫ﺤﺐﱡ ﺍ ُ‬ ‫) ﹶﻻ ُﻳ ِ‬
‫ﷲ َﺟ ْﻬ َﺮ ﹰﺓ( )‪ :(١٥٢‬ﻋﻼﻧﻴﺔ‪.‬‬ ‫)ﹶﺃ ﹺﺭﻧَﺎ ﺍ َ‬
‫) ﺍﻟﱡﻄﻮ َﺭ( )‪ :(١٥٣‬ﺍﳉﺒﻞ‪.‬‬
‫ﻀ ﹺﻬ ْﻢ( )‪ :(١٥٤‬ﻓﺒﻨﻘﻀﻬﻢ‪.‬‬ ‫)ﻓﹶﺒﹺﻤَﺎ َﻧ ﹾﻘ ِ‬
‫ﷲ َﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ( )‪ (١٥٤‬ﺃﻱ ﺧﺘﻢ‪.‬‬ ‫) ﹶﻃَﺒ َﻊ ﺍ ُ‬
‫ﻼ ﹶﺓ ﻭَﺍﳌﺆْﺗُﻮﻥﹶ‬‫ﻚ ﻭَﺍﹸﳌﻘِﻴﻤﹺﻴ َﻦ ﺍﻟﺼﱠ ﹶ‬‫ﻚ َﻭﻣَﺎ ﺃﹸْﻧ ﹺﺰ ﹶﻝ ِﻣ ْﻦ ﹶﻗ ْﺒِﻠ َ‬
‫)ﻟﹶﻜِﻦ ﺍﻟﺮﱠﺍ ِﺳ ﺨُﻮ ﹶﻥ ﻓِﻲ ﺍ ﹾﻟ ِﻌﻠﹾﻢ ِﻣ ْﻨ ُﻬ ْﻢ ﻭَﺍﻟﹸﻤﺆْﻣﻨُﻮﻥﹶ ﻳُﺆْﻣِﻨُﻮﻥﹶ ﹺﺑﻤَﺎ ﺃﹸ ْﻧ ﹺﺰ ﹶﻝ ﺇﹶﻟْﻴ َ‬
‫ﷲ( )‪ :(١٦١‬ﺍﻟﻌﺮﺏ ﲣﺮﺝ ﻣﻦ ﺍﻟﺮﻓﻊ ﺇﱃ ﺍﻟﻨﺼﺐ ﺇﺫﺍ ﻛﺜﹸ َﺮ ﺍﻟﻜﻼﻡ‪ ،‬ﰒ ﺗﻌﻮﺩ ﺑﻌ ُﺪ ﺇﱃ ﺍﻟﺮﻓﻊ‪ .‬ﻗﺎﻟﺖ‬ ‫ﺍﻟﺰﱠﻛﹶﺎ ﹶﺓ ﻭَﺍﹸﳌ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﺑﹺﺎ ِ‬
‫ﺧِﺮْﻧﻖ‪:‬‬
‫ﳉ ْﺰ ُﺭ‬
‫ﻻ َﻳ ْﺒ َﻌ َﺪ ﹾﻥ ﹶﻗ ْﻮﻣِﻲ ﺍﻟﺬﻳﻦ ُﻫ ُﻢ ‪ ...‬ﺳﻢﱡ ﺍﻟﻌُﺪﺍﺓِ ﻭﺁﻓﺔ ﺍ ﹸ‬
‫ﺍﻟﻨﺎﺯﻟﲔ ﺑﻜﻞ ﻣُﻌَْﺘ ﹺﺮ ٍﻙ ‪ ...‬ﻭﺍﻟﻄﻴّﺒﻮﻥ ﻣﻌَﺎِﻗ َﺪ ﺍﻷ ْﺯ ﹺﺭ‬
‫)ﻓﹶﺂ ِﻣﻨُﻮﺍ َﺧﻴْﺮﹰﺍ ﹶﻟ ﹸﻜ ْﻢ( )‪ :(١٦٩‬ﻧﺼﺐٌ ﻋﻠﻰ ﺿﻤﲑ ﺟﻮﺍﺏ )ﻳﻜﻦ ﺧﲑﹰﺍ ﻟﻜﻢ(‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﺃﻣﺮ ﻭﻬﻧﻰ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺁﻳﺔ‬
‫ﻗﺒﻠﻬﺎ ﻭﺃ ﹾﻥ ﺗﻔﻌﻠﻮﺍ‪ ،‬ﺃﻟﻒ )ﺃﻥ( ﻣﻔﺘﻮﺣﺔ ﻓﻤﺎ ﺑﻌﺪﻫﺎ ﺭﻓﻊ ﻷﻧﻪ ﺧﱪ )ﺃﻥ(‪) ،‬ﻭﺃ ﹾﻥ ﺗَﺼَﺪﱠﻗﻮﺍ ﺧَﻴْﺮٌ ﹶﻟ ﹸﻜ ْﻢ( )‪.(٢٢٨٠‬‬
 ‫ﻭﻣﺎ ﻣﺮﱠ ﺑﻚ ﻣﻦ ﺃﲰﺎﺀ ﺍﻷﻧﺒﻴﺎﺀ ﱂ ﲢﺴﻦ ﻓﻴﻪ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﻓﺈﻧﻪ ﻻ ﻳﻨﺼﺮﻑ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﰲ ﺁﺧﺮﻩ )ﻯ( ﻓﺈﻧﻪ ﻻ ﻳﻨﻮﻥ ﳓﻮ‬
‫ﻋِﻴﺴَﻰ ﻭﻣُﻮﺳَﻰ‪.‬‬
‫) ﹶﻻ ﺗَﻐْﻠﹸﻮﺍ ﻓِﻲ ﺩِﻳﹺﻨ ﹸﻜ ْﻢ( )‪ (١٧٠‬ﻣﻦ ﺍﻟﻐﻠﻮّ ﻭﺍﻻﻋﺘﺪﺍﺀ‪ ،‬ﻛﻞ ﺷﻲﺀ ﺯﺍﺩ ﺣﱴ ﳚﺎﻭﺯ ﺍﳊﺪّ ﻣﻦ ﻧﺒﺎﺕ ﺃﻭ ﻋﻈﻢ ﺃﻭ ﺷﺒﺎﺏ‪ ،‬ﻳﻘﺎﻝ‬
‫ﺨﺰُﻭﻣﻲ‪:‬‬
‫ﰲ ﻏﹸﻠﹶﻮَﺍﺋﻬﺎ ﻭ ﹸﻏﻠﹶﻮﺍﺀ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﺭﺙ ﺑﻦ ﺧﺎﻟﺪ ﺍﳌ ْ‬
‫ﺏ ﹶﻏ ﻼﹶﻬﺑﺎ َﻋ ﹾﻈﻢُ‬
‫ﺧُﻤْﺼﺎﻧﺔﹲ ﹶﻗِﻠ ٌﻖ ﻣﻮﺷﱠ ﺤُﻬﺎ ‪ُ ...‬ﺭ ْﺅ ُﺩ ﺍﻟﺸﺒﺎ ﹺ‬
‫) َﻭ ﹶﻛِﻠ َﻤﺘُﻪُ ﹶﺃ ﹾﻟﻘﹶﺎﻫَﺎ ﹺﺇﻟﹶﻰ َﻣ ْﺮَﻳ َﻢ( )‪ (١٧٠‬ﻗﻮﻟﻪ ﹸﻛﻦْ‪ ،‬ﻓﻜﺎﻥ‪.‬‬
‫) َﻭﺭُﻭﺡ ِﻣ ْﻨﻪُ( )‪ (١٧١‬ﺃﺣﻴﺎﻩ ﺍﷲ ﻓﺠﻌﻠﻪ ﺭﻭﺣﹰﺎ‪.‬‬
‫ﻼﹶﺛﹲﺔ( )‪ (١٧١‬ﺃﻱ ﻻ ﺗﻘﻮﻟﻮﺍ‪ :‬ﻫﻢ ﺛﻼﺛﺔ‪.‬‬ ‫) َﻭ ﹶﻻ َﺗﻘﹸﻮﻟﻮُﺍ ﹶﺛ ﹶ‬
‫ﺢ( )‪ (١٧١‬ﻟﻦ ﻳﺄﻧﻒ ﻭﻳﺴﺘﻜﱪ ﻭﻳﺘﻌﻈﻢ‪.‬‬ ‫ﻒ ﺍﹶﳌﺴِﻴ ُ‬‫ﺴَﺘ ْﻨ ِﻜ َ‬
‫)ﹶﻟ ْﻦ َﻳ ْ‬
‫ﺕ ﻓﹶﻴُﻮَﻓﱢﻴﻬﹺﻢْ ﹸﺃﺟُﻮ َﺭ ُﻫ ْﻢ( )‪ (١٧٣‬ﺍﻷﻟﻒ ﻣﻔﺘﻮﺣﺔ ﻭﻛﺬﻟﻚ ﻛﻞ ﺷﻲﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇﺫﺍ‬ ‫)ﹶﻓﹶﺄﻣﱠﺎ ﺍﻟﹼ ِﺬ ﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﻭَﻋَﻤِﻠﻮﺍ ﺍﻟﺼﱠﺎﹶﻟﺤِﺎ ِ‬
‫ﺨ ﹶﺬ( )‪ ،(١٨٨٣‬ﻭﺇﺫﺍ‬ ‫ﺏ ﻭَﺇﻣﱠﺎ ﺃ ﹾﻥ َﺗﺘﱠ ِ‬
‫ﻛﺎﻥ ﲤﺎ ُﻡ ﻛﻼﻣﻪ ﺑﺎﻟﻔﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﲣﻴﲑﹰﺍ ﻓﺄﻟﻒ )ﺇﻣﺎ( ﻣﻜﺴﻮﺭﺓ ﻛﻘﻮﻟﻪ‪ ) :‬ﺇﻣﱠﺎ ﹶﺃ ﹾﻥ ﺗُ َﻌﺬﱢ َ‬
‫ﻛﺎﻥ ﰲ ﻣﻮﺿﻊ )ﺇﻥ( ﻓﻜﺬﻟﻚ ﺍﻷﻟﻒ ﻣﻜﺴﻮﺭﺓ؛ ﻣﻦ ﺫﻟﻚ )ﹶﻓﹺﺈﻣﱠﺎ َﺗ َﺮَﻳﻦﱠ ِﻣ َﻦ ﺍﻟَﺒﺸَﺮ ﺃﺣَﺪﹰﺍ( )‪.(١٩٢٥‬‬
‫)ﺑُﺮْﻫَﺎﻥﹲ( )‪ :(١٧٤‬ﺑﻴﺎﻥ ﻭﺣﺠﺔ ﺳﻮﺍﺀ‪.‬‬
‫ﷲ ﺍﻟﺮﱠﺣَﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ‬ ‫ﺑﹺﺴ ﹺﻢ ﺍ ِ‬
‫ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ )‪(٥‬‬

‫ﳊ ﹶﻄﻴْﺌﺔ‪:‬‬
‫)ﺃﹶﻭْﻓﹸﻮﺍ ﺑﹺﺎ ﹾﻟ ُﻌﻘﹸﻮ ِﺩ( )‪ (١‬ﻭﺍﺣﺪﻫﺎ َﻋﻘﹾﺪ‪ ،‬ﻭﳎﺎﺯﻫﺎ‪ :‬ﺍﻟﻌﻬﻮﺩ ﻭﺍﻷﳝﺎﻥ ﺍﻟﱵ ﻋﻘﹼﺪﰎ‪ .‬ﻭﻗﺎﻝ ﺍ ﹸ‬
‫ﺝ ﻭﺷَﺪّﻭﺍ ﻓﻮﻗﹶﻪ ﺍﻟ ﹶﻜﺮَﺑﺎ‬ ‫ﹶﻗﻮْﻡٌ ﺇﺫﺍ َﻋ ﹶﻘﺪُﻭﺍ ﻋَﻘﺪﹰﺍ ﳉﺎﺭﹺﻫﻢ ‪ ...‬ﺷَﺪّﻭﺍ ﺍﻟﻌِﻨﺎ َ‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺍﻋﺘﻘﺪ ﻓﻼﻥ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻭﻓﻴﺖ ﻭﺃﻭﻓﻴﺖ‪.‬‬
‫)ﻭَﺃ ْﻧُﺘ ْﻢ ُﺣ ُﺮ ٌﻡ( )‪ (١‬ﻭﺍﺣﺪﻫﺎ ﺣﺮﺍﻡ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻚ ﻓﺈﻧّﲏ ‪ ...‬ﺣَﺮَﺍﻡٌ ﻭﺇﱐ ﺑﻌﺪ ﺫﺍﻙ ﻟﹶﺒﻴﺐُ‬ ‫ﺖ ﳍﺎ ﻓِﻴﺌﻰ ﺇﻟﻴ ِ‬ ‫ﻓﻘﻠ ُ‬
‫ﺃﻱ ﻣﻊ ﺫﺍﻙ‪ ،‬ﻭﺍﳌﻌﲎ ﳏﺮﻡ‪.‬‬
‫ﺤﻠﱠﻪُ( )‪ ،(٢١٩٦‬ﻭﺃﺻﻠﻬﺎ‬ ‫ﷲ( )‪ (٢‬ﻭﺍﺣﺪﻬﺗﺎ ﺷﻌﲑﺓ ﻭﻫﻲ ﺍﳍﺪﺍﻳﺎ‪ ،‬ﻭﻳﺪﻟﻚ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ‪َ ) :‬ﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﺍ ﹶﳍ ْﺪﻯُ َﻣ ِ‬ ‫) َﺷﻌَﺎِﺋ َﺮ ﺍ ِ‬
‫ﻣﻦ ﺍﻹﺷﻌﺎﺭ ﻭﻫﻮ ﺃﻥ ُﻳ ﹶﻘﻠﹼﺪ‪ ،‬ﺃﻭ ﻳُﺤﻠﻞ ﺃﻭ ﻳﻄﻌَﻦ ِﺷﻖّ ﺳَﻨﺎﻣِﻬﺎ ﺍﻷﳝﻦ ﲝﺪﻳﺪﺓ ﻟﻴﻌﻠﻤﻬﺎ ﺑﺬﻟﻚ ﺃﻧّﻬﺎ ﻫﺪﻳﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻜﹸﻤﻴﺖ‪:‬‬
‫ﺏ‬
‫ﻼ ﺗَﺮﺍﻫُ ُﻢ ‪ ...‬ﺷﻌﺎﺋ َﺮ ﻗﹸﺮْﺑﺎ ٍﻥ ﻬﺑﺎ ﻳُﺘﻘﺮﱠ ُ‬ ‫ﻼ ﻓ ﺠﹺﻴ ﹰ‬ ‫ﻧﻘﹸﺘﱢﻠﻬﻢ ﺟﹺﻴ ﹰ‬
‫ﺍﳉﻴﻞ ﻭﺍﻟﻘﺮﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻥ ﺷَﻌﺎﺋﺮ ﺍﷲ ﻫﺎ ﻫﻨﺎ ﺍﳌﺸﺎﻋﺮ؛ ﺍﻟﺼﱠﻔﺎ ﻭﺍﹶﳌﺮْﻭﺓ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺖ ﺧﻔﻴﻔﺔ‪ .‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﳝّﻤﺖ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﺖ‪ .‬ﻭﺗﻘﺪﻳﺮﻫﺎ َﻫ َﻤ َﻤ ْ‬ ‫ﺖ ﺍﻟﹾﺤَﺮَﺍﻡَ( )‪ (٢‬ﻭﻻ ﻋﺎﻣﺪﻳﻦ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃ َﻣ َﻤ ْ‬ ‫ﲔ ﺍ ﹾﻟَﺒ ْﻴ َ‬
‫) َﻭ ﹶﻻ ﺁﻣﱢ َ‬
‫ﺖ ﺻﺪ َﺭ َﺑ ِﻌﲑﹺﻱ ﻏﲑَﻩ ﺑﻠﺪﺍ‬ ‫ﺇﻧﱢﻲ ﻛﺬﺍﻙ ﺇﺫ ﺍ ﻣﺎ ﺳﺎﺀﱐ ﺑﻠﹶﺪٌ ‪ ...‬ﳝﱠ ْﻤ ُ‬
‫) َﻭ ﹶﻻ َﻳ ﺠْ ﹺﺮ َﻣﻨّﻜﹸﻢْ َﺷَﻨﺌﹶﺎ ﹸﻥ ﹶﻗ ْﻮ ﹴﻡ( )‪ (٢‬ﳎﺎﺯﻩ‪ :‬ﻭﻻ َﻳ ﺤْ ِﻤﹶﻠﻨﱠﻜﹸﻢْ ﻭﻻ ﻳ ْﻌﺪِﻳﻨﱠﻜﻢ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻀﺒُﻮﺍ‬ ‫ﺖ ﹶﻓﺰَﺍﺭَﺓ َﺑ ْﻌ َﺪﻣَﺎ ﺃ ﹾﻥ ﻳ ْﻐ َ‬
‫ﺖ ﺃﺑَﺎ ﻋَُﻴﻴَْﻨ ﹶﺔ ﹶﻃ ْﻌَﻨ ﹰﺔ ‪َ ...‬ﺟ َﻤ َﻌ ْ‬‫ﻭﻟﻘﺪ ﻃ َﻌ ْﻨ َ‬
‫ﻭﳎﺎﺯ )ﺷَﻨﺌﹶﺎﻥ ﹶﻗ ْﻮ ﹴﻡ( ﺃﻱ ﺑَﻐﻀﺎﺀ ﻗﻮﻡ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﳛﺮّ ُﻙ ﺣﺮﻭﻓﻬﺎ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺴﻜﱢﻦ ﺍﻟﻨﻮﻥ ﺍﻷﻭﱃ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷ ْﺣ َﻮﺹُ‪:‬‬
‫ﺸَﺘﻬﹺﻰ ‪ ...‬ﻭَﺇ ﹾﻥ ﹶﻻ َﻡ ﻓِﻴ ِﻪ ﺫﹸﻭ ﺍﻟﺸﱠﻨَﺎﻥ َﻭﹶﻓﻨﱠﺪَﺍ‬ ‫ﻭَﻣﺎ ﺍﻟ َﻌْﻴﺶُ ﺇﻻﹼ ﻣَﺎ َﺗﹶﻠ ﱡﺬ َﻭَﺗ ْ‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪َ ) :‬ﺷﻨَﺎ ﹸﻥ ﹶﻗ ْﻮ ﹴﻡ( ﺗﻘﺪﻳﺮﻩ )ﺃﺑﺎﻥ(‪ ،‬ﻭﻻ ﻳﻬﻤﺰﻩ‪ ،‬ﻭﻫﻮ ﻣﺼﺪ ُﺭ ﺷﻨﻴﺖ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻌﻨﺎﻩ‪ :‬ﺷﻨﺌﺖ ﺣﻘﻚ‬
‫ﺝ‪:‬‬
‫ﺕ ﺑﻪ ﻭﺃﺧﺮﺟﺘﻪ ﻣﻦ ﻋﻨﺪﻱ ﻛﻤﺎ ﻗﺎ ﹶﻝ ﺍﻟَﻌ ﺠﱠﺎ ُ‬ ‫ﺃﻗﺮﺭ ُ‬
 ‫ﻚ ﺫِﻱ ﹶﻗ َﺪ ْﻡ‬ ‫ﻚ ِﻟ َﻤ ﹾﻠ ٍ‬ ‫َﺯﻝﱠ ﺑَﻨُﻮ ﺍﻟﹾﻌَﻮﱠﺍﻡﹺ َﻋ ْﻦ ﺁ ﹺﻝ ﺍﻟﹾﺤ ﹶﻜ ْﻢ ‪ ...‬ﻭَﺷَﻨﺌﻮﺍ ﺍﳌﹸ ﹾﻠ َ‬
‫ﻕ ِﻋْﻨ َﺪ َﺭﺑﱢ ﹺﻬ ْﻢ( )‪(١٠٢‬‬‫ﺻ ْﺪ ﹴ‬
‫ﺷﻨﺌﻮﺍ ﺍﳌﻠﻚ‪ :‬ﺃﺧﺮﺟﻮﻩ ﻭﺃﺩﱠﻭﻩ ﻭﺳﻠﹼﻤﻮﺍ ﺇﻟﻴﻪ‪) .‬ﻭﹶﻗﺪَﻡ(‪ .‬ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪) :‬ﹶﺃﻥﱠ ﹶﻟ ُﻬ ْﻢ ﹶﻗ َﺪ َﻡ ِ‬
‫ﻗﺪﻡ‪ :‬ﻣﻨﺰﻟﺔ ﻭﺭﻓﻌﺔ‪ ،‬ﻭِﻗﺪَﻡ ﻣﻦ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﻗﺪﻡ ﺇﺫﺍ ﺗﻘﺪﻡ ﺃﻣﺎﻣﻪ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ‪:‬‬
‫ﻭَﻟﹶﻮ ﻛﹶﺎ ﹶﻥ ﻓِﻲ ﺩِﻳ ﹴﻦ ِﺳﻮَﻯ ﺫﹶﺍ َﺷﹺﻨﹾﺌﺘُﻢُ ‪ ...‬ﻟﻨَﺎ ﺣَﻘﱠﻨَﺎ ﹶﺃ ْﻭ ﹸﻏﺺﱠ ﺑﺎﳌﺎ ِﺀ ﺷَﺎ ﹺﺭُﺑ ْﻪ‬
‫ﺖ‪ .‬ﻛﻘﻮﻝ ﺍﺑﻦ ﺍﻟﺮّ ْﻋ ﻼﹶﺀ‪:‬‬ ‫ﺖ ﺃﻭ ﹸﺛﻘﱢﹶﻠ ْ‬ ‫ﺖ َﻋﹶﻠ ْﻴﻜﹸﻢُ ﺍ ﹾﻟ َﻤْﻴَﺘﺔﹸ( )‪ :(٣‬ﹶﳐﻔﱠﻔﺔ‪ ،‬ﻭﻫﻲ ﲣﻔﻴﻒ ﻣَﻴﺘّﺔ‪ ،‬ﻭﻣﻌﻨﺎﳘﺎ ﻭﺍﺣﺪ‪ُ ،‬ﺧﻔﱢﻔ ْ‬ ‫) ُﺣﺮﱢ َﻣ ْ‬
‫ﺖ ‪ ...‬ﺇﳕﺎ ﺍﹶﳌ ْﻴﺖُ َﻣﻴﱢﺖُ ﺍﻷ ْﺣﻴَﺎِﺀ‬ ‫ﺡ ﹺﺑ َﻤ ْﻴ ٍ‬
‫ﺕ ﻓﹶﺎ ْﺳَﺘﺮَﺍ َ‬
‫ﺲ َﻣ ْﻦ ﻣَﺎ َ‬ ‫ﻟ ْﻴ َ‬
‫ﻼ ‪ ...‬ﺳَﻴﱢﺌﺎ ﺑَﺎﹸﻟ ُﻪ ﹶﻗﻠِﻴ ﹶﻞ ﺍﻟﺮﱠﺟَﺎِﺀ‬ ‫ﺶ ﺫﹶﻟﻴ ﹰ‬‫ﺇﳕﺎ ﺍﹶﳌْﻴﺖُ َﻣ ْﻦ ﻳﻌِﻴ ُ‬
‫ﻭﺍﺳﻢ ﺍﺑﻦ ﺍﻟﺮﱠﻋْﻼﺀ ﹸﻛﻮﹺﺗﻰّ‪ ،‬ﻭﺍﻟﻜﹸﺆِﺗﻲّ‪ ،‬ﻭﺍﻟﻜﹸﻮﹺﺋﻰّ ﻳﻬﻤﺰ‪ ،‬ﻭﻻ ﻳﻬﻤﺰ‪ .‬ﻭﺍﻟ ﹸﻜﻮْﺗﻰ ﻣﻦ ﺍﳋﻴﻞ ﻭﺍﳊﻤﲑ‪ :‬ﺍﻟﻘﺼﺎﺭ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻼ‬
‫ﺃﺩﺭﻱ ﺃﻳﻜﻮﻥ ﰲ ﺍﻟﻨﺎﺱ ﺃﻡ ﻻ؛ ﻗﺎﻝ‪ :‬ﻭﻻ ﺃﺩﺭﻱ ﺍﻟﺮﱠﻋْﻼ ُﺀ ﺃﺑﻮﻩ ﺃﻭ ﺃﹸﻣّﻪ‪.‬‬
‫ﲑ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﺇﺫﺍ ﺫﹸﺑﺢ ﺃﻭ ﳓﺮ‪ ،‬ﻭﻫﻲ ﻣﻦ‬ ‫ﷲ ﹺﺑ ِﻪ( )‪ (٣‬ﳎﺎﺯﻩ‪ :‬ﻭﻣﺎ ﺃﻫﻞﱠ ﺑﻪ ﻟﻐﲑ ﺍﷲ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﻭﻣﺎ ﺫﹸﻛﺮ ﻏ ُ‬ ‫) َﻭﻣَﺎ ﹸﺃ ِﻫﻞﱠ ِﻟَﻐ ْﻴ ﹺﺮ ﺍ ِ‬
‫ﺏ َﻭ ﹶﻻ ﺃﻛ ﹶﻞ ﻭ ﹶﻻ‬‫ﺖ َﻣ ْﻦ ﻻ َﺷ ﹺﺮ َ‬‫ﺻ َﻢ ﺇﱃ ﺍﻟﻨﱯّ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳉﻨﲔ‪) :‬ﹶﺃ َﺭﹶﺃ ْﻳ َ‬ ‫ﺍﺳﺘﻬﻼﻝ ﺍﻟﻜﻼﻡ‪ ،‬ﻗﺎﻝ ﺭﺟﻞ‪ ،‬ﻭﺧﺎ َ‬
‫ﺲ ﻣﺜ ﹸﻞ ﺫﻟﻜ ْﻢ ُﻳ ﹶﻄ ﱡﻞ(‪ .‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﺃ َﻫﻞﱠ ﺑﺎﳊ ﺞّ ﺃﻱ ﺗﻜﻠﱠ َﻢ ﺑﻪ‪ ،‬ﻭﺃﻇﻬﺮﻩ ﻣﻦ ﻓﻴﻪ‪.‬‬ ‫ﺡ ﻓﹶﺎﺳﺘﻬﻞﱠ‪ ،‬ﺃﻟﻴ َ‬ ‫ﺻَﺎ َ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃ ْﺣﻤَﺮ‪:‬‬
‫ُﻳ ﹺﻬ ﱡﻞ ﺑﹺﺎ ﹾﻟﹶﻔ ْﺮﹶﻗ ِﺪ ﺭُﻛﹾﺒَﺎﻧُﻬَﺎ ‪ ...‬ﻛﻤَﺎ ُﻳ ﹺﻬ ﱡﻞ ﺍﻟﺮﱠﺍ ِﻛﺐُ ﺍﳌﹸ ْﻌَﺘ ِﻤ ْﺮ‬
‫ﻳﻘﺎﻝ‪ :‬ﻣُﻌﺘﻤِﺮ ﻭ ُﻣ ْﻌﺘَﻢ‪ ،‬ﻭﺍﻟﻌَﻤﺎﺭ ﻭﺍﻟﻌِﻤﺎﻣﺔ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﻋﻠﻰ ﺍﻟﺮﺃﺱ ﻣﻦ ﺇﻛﻠﻴﻞ ﺃﻭ ﺗﺎﺝ ﺃﻭ ﻋﻤﺎﻣﺔ‪ ،‬ﻓﻬﻮ ﻋَﻤَﺎﺭ؛ ﻭﻟﻪ ﻣﻮﺿﻊ‬
‫ﺁﺧﺮ‪.‬‬
‫ﻣﺎ ﺫﹸﺑﺢ ﻟﻐﲑﻩ‪ ،‬ﻛﻘﻮﻝ ﺍﺑﻦ َﻫﺮْﻣﺔ‪:‬‬
‫ﺏ ﺃ ْﻭ َﺟ َﻤ ﹺﻞ‬ ‫ﺕ ﻟﺒﱠﺘَﻬَﺎ ‪ ...‬ﹺﺑﻤُﺴَْﺘ ﹺﻬﻞﱢ ﺍﻟﺸﱡﺆﺑُﻮ ﹺ‬ ‫ﹶﻛ ْﻢ ﻧَﺎﹶﻗ ٍﺔ ﹶﻗ ْﺪ َﻭﺟَﺄ ُ‬
‫ﺃﻱ ﲟﻨﻔﺠﺮ‪.‬‬
‫ﺨﹺﻨ ﹶﻘﺔﹸ( )‪ :(٣‬ﺍﻟﱵ ﺍﳓﻨﻘﺖ ﰲ ﺧﻨﺎﻗﻬﺎ ﺣﱴ ﻣﺎﺗﺖ‪.‬‬ ‫)ﻭَﺍ ﹾﻟﻤُْﻨ َ‬
‫)ﻭَﺍﻟﹾﻤَﻮْﻗﹸﻮﺫﹶﺓﹸ( )‪ :(٣‬ﺍﻟﱵ ﺗُﻀﺮَﺏ ﺣﱴ ﺗﻮﻗﺬ ﻓﺘﻤﻮﺕ ﻣﻨﻪ ﺃﻭ ﺗُﺮﻣَﻰ؛ ﻳﻘﺎﻝ‪ :‬ﺭﻣﺎﻩ ﲝﺠﺮ‪ ،‬ﻓﻮﻗﹶﺬﻩ ﻳﻘﺬﻩ َﻭﻗﹾﺬﹰﺍ ﻭﻭُﻗﻮﺫﹰﺍ‪.‬‬
‫)ﻭَﺍ ﹾﻟﻤَُﺘ َﺮﺩﱢَﻳﺔﹸ( )‪ :(٣‬ﺍﻟﱵ ﺗﺮﺩّﺕ ﻓﻮﻗﻌﺖ ﰲ ﺑﺌﺮ ﺃﻭ ﻭﻗﻌﺖ ﻣﻦ ﺟﺒﻞ ﺃﻭ ﺣﺎﺋﻂ ﺃﻭ ﳓﻮ ﺫﻟﻚ ﻓﻤﺎﺗﺖ‪.‬‬

‫)ﻭَﺍﻟﻨﱠﻄِﻴ ﺤَﺔﹸ( )‪ :(٣‬ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﳌﻨﻄﻮﺣﺔ ﺣﱴ ﻣﺎﺗﺖ‪.‬‬

‫) َﻭﻣَﺎ ﹶﺃ ﹶﻛ ﹶﻞ ﺍﻟﺴﱠُﺒ ُﻊ( )‪ (٣‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻴﺪﻩ ﺍﻟﺴﱠﺒ ُﻊ ﻓﻴﺄﻛﻞ ﻣﻨﻪ ﻭﻳﺒﻘﻰ ﺑﻌﻀُﻪ ﻭﱂ ﻳُﺬﻙﱠ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻓﺮﻳﺴﺔ‪.‬‬
‫) ﺇﻻﱠ ﻣَﺎ ﹶﺫﻛﱠْﻴُﺘ ْﻢ( )‪ :(٣‬ﻭﺫﻛﺎﺗﻪ ﺃﻥ ﺗﻘﻄﻊ ﺃﻭﺩﺍﺟﻪ ﺃﻭ ﺗﻨﻬﺮ ﺩﻣﻪ ﻭﺗﺬﻛﺮ ﺍﺳﻢ ﺍﷲ ﻋﻠﻴﻪ ﺇﺫﺍ ﺫﲜﺘَﻪ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬
‫ﺖ ﺃﺿﻌﺘِﻬَﺎ ‪ ...‬ﻭﺃﳍﺎ ِﻙ ﻋﻨﻬﺎ ﺧُﺮْﻓﺔﹲ ﻭَﻓﻄﻴ ُﻢ‬‫ﻧ َﻌ ْﻢ ﻫﻮ ﺫﻛﹼﺎﻫﺎ ﻭﺃﻧ ِ‬
‫ﺍﳋﹸﺮﻓﺔ ﺍﺟﺘﻨﺎﺀ‪ ،‬ﺍﺧﺘﺮﻑ ﺍﺟﺘﲎ‪.‬‬
‫ﺐ( )‪ (٣‬ﻭﻫﻮ ﻭﺍﺣﺪ ﺍﻷﻧﺼﺎﺏ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﻳﻘﻮﻝ‪َ :‬ﻧﺼْﺐ ﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﻳﺴﻜﻦ ﺍﳊﺮﻑ ﺍﻟﺜﺎﱐ‬ ‫ﺢ َﻋﻠﹶﻰ ﺍﻟﻨﱡﺼُ ﹺ‬ ‫) َﻭﻣَﺎ ﺫﹸﹺﺑ َ‬
‫ﻣﻨﻪ‪.‬‬
‫ﻭﺍﻷﻧﺼﺎﺏ‪ :‬ﺍﳊﺠﺎﺭﺓ ﺍﻟﱵ ﻛﺎﻧﻮﺍ ﻳﻌﺒﺪﻭﻬﻧﺎ‪ ،‬ﻭﺃﻧﺼﺎﺏ ﺍﳊﺮﻡ ﺃﻋﻼﻣﻪ‪.‬‬
‫ﺴﻤُﻮﺍ ﹺﺑ ﹾﺎ َﻷ ْﺯ ﹶﻻ ﹺﻡ( )‪ (٣‬ﻭﻫﻮ ﻣﻦ ﺍﺳﺘﻔﻌﻠﺖ ﻣﻦ ﻗﺴﻤﺖ ﺃﻣﺮﻯ‪ ،‬ﺑﺄﻥ ﺃﹸﺟﻴﻞ ﺍﻟﻘِﺪﺍﺡ ﻟﺘﻘﺴﻢ ﱄ ﺃﻣﺮﻱ‪ :‬ﺃﺃﹸﺳﺎﻓﺮ ﺃﻡ‬ ‫) َﻭﹶﺃ ﹾﻥ َﺗﺴَْﺘﻘﹾ ِ‬
‫ﺃﹸﻗﻴﻢ ﺃﻡ ﺃﻏﺰﻭ ﺃﻭ ﻻ ﺃﻏﺰﻭ ﻭﳓﻮ ﺫﻟﻚ ﻓﺘﻜﻮﻥ ﻫﻲ ﺍﻟﱵ ﺗﺄﻣﺮﱐ ﻭﺗﻨﻬﺎﱐ ﻭﻟﻜﻞﹼ ﺫﻟﻚ ﻗِﺪْﺡٌ ﻣﻌﺮﻭﻑ ﻭﻗﺎﻝ‪:‬‬
‫ﻭﱂ ﺃ ﹾﻗﺴِﻢ ﻓﺘ َﺮ ُﺑﺜﹶﲎ ﺍﻟﻘﹶﺴﻮﻡُ‬
 ‫ﻭﻳﻘﺎﻝ‪ :‬ﺭَﺑﺜﻪ ﻳﺮﺑﺜﻪ َﺭﺑْﺜﹰﺎ ﺇﺫﺍ ﺣﺒﺴﻪ‪ .‬ﻭﻭﺍﺣﺪ ﺍﻷﺯﻻﻡ‪َ :‬ﺯﻟﹶﻢ ﻭﺯُﻟﹶﻢ ﻟﻐﺘﺎﻥ ﻭﻫﻮ ﺍﻟﻘِﺪﺡ‪.‬‬
‫) ﹶﺫِﻟﻜﹸ ْﻢ ﻓِﺴْﻖٌ( )‪ (٣‬ﺃﻱ ﻛﻔﺮ‪.‬‬
‫ﻼ َﻡ ﺩِﻳﻨﹰﺎ( )‪ (٣‬ﺃﻱ ﺍﺧﺘﺮﺕ ﻟﻜﻢ‪.‬‬ ‫ﺿﻴْﺖُ ﹶﻟﻜﹸﻢُ ﹾﺍ ِﻹ ْﺳ ﹶ‬ ‫) َﻭ َﺭ ِ‬
‫ﺼٍﺔ( )‪ (٣‬ﺃﻱ َﻣ ﺠَﺎﻋﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻋْﺸﻰ‪:‬‬ ‫ﺨ َﻤ َ‬‫)ﻓِﻲ َﻣ ْ‬
‫ﺸَﺘ ﹺﻰ ﻣﻼ ًﺀ ﺑﻄﻮﻧُﻜﻢ ‪ ...‬ﻭﺟﺎﺭﺍﺗﻜ ُﻢ ُﺳﻐْﺐ ﻳﺒﱳ ﲬﹶﺎﺋِﺼﺎ‬ ‫ﺗﺒَﻴﺘﻮﻥ ﰲ ﺍﹶﳌ ْ‬
‫ﺃﻱ ﺟﻴﺎﻋﹰﺎ‪.‬‬
‫) ﹶﻏ ْﻴ َﺮ ﻣَُﺘ ﺠَﺎﻧﹺﻒ ِﻹ ﹾﺛ ﹴﻢ( )‪ (٣‬ﺃﻱ ﻏﲑ ﻣﺘﻌﻮّﺝ ﻣﺎﺋﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﻞ ﻣﻨﺤﺮﻑ‪ ،‬ﻭﻛﻞ ﺃﻋﻮﺝ ﻓﻬﻮ ﺃﺟﻨﻒ‪.‬‬
‫ﺕ( )‪ (٤‬ﺃﻱ ﺍﳊﻼﻝ‪.‬‬ ‫)ﹸﻗ ﹾﻞ ﺃ ِﺣﻞﱠ ﻟﹶﻜ ُﻢ ﺍﻟﻄﹼﻴﱢﺒَﺎ ُ‬
‫ﺡ( )‪ (٤‬ﺃﻱ ﺍﻟﺼﻮﺍﺋﺪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺟﺎﺭﺣﺔ ﺃﻫﻠﻪ ﺃﻱ ﻛﺎﺳﺒﻬﻢ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﻭﻣﻦ ﳚﺘﺮﺡ(‬ ‫ﳉﻮَﺍﺭ ﹺ‬ ‫) َﻭﻣَﺎ َﻋﻠﱠ ْﻤُﺘ ْﻢ ﻣِﻦ ﺍ ﹶ‬
‫)؟( ﺃﻱ ﻳﻜﺘﺴﺐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻣﺮﺃﺓ ﺃﺭﻣﻠﺔ ﻻ ﺟﺎﺭﺡ ﳍﺎ‪ ،‬ﺃﻱ ﻻ ﻛﺎﺳﺐ ﳍﺎ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪ ) :‬ﺍﺟﺘﺮﺣﻮﺍ ﺍﻟﺴﻴﺌﺎﺕ(‬
‫)‪ (٤٥٢٠‬ﻛﺴﺒﻮﺍ‪َ ) ،‬ﻭﻣَﺎ َﺟ َﺮ ْﺣُﺘ ْﻢ( )‪ (٦٦٠‬ﺃﻱ ﻣﺎ ﻛﺴﺒﺘﻢ‪.‬‬
‫ﲔ( )‪ (٤‬ﺃﺻﺤﺎﺏ ﻛﻼﺏ‪ ،‬ﻭﻗﺎﻝ ﹸﻃ ﹶﻔﻴْﻞ ﺍﻟ َﻐﻨَﻮﻱّ‪:‬‬ ‫)ﻣُ ﹶﻜﻠﱢﹺﺒ َ‬
‫ﺐ‬
‫ﺖ ﻧﺒﺄ ﹰﺓ ﻣﻦ ﻣُﻜﻠﱢ ﹺ‬ ‫ﺗُﺒﺎﺭﻯ ﻣﺮَﺍﺧﻴﻬﺎ ﺍﻟﺰﱢﺟﺎﺝ ﻛﺄﻬﻧﺎ ‪ ...‬ﺿِﺮﺍﺀٌ ﹶﺃ َﺣﺴﱠ ْ‬
‫ﺕ( )‪ (٥‬ﺃﻱ ﺫﻭﺍﺕ ﺍﻷﺯﻭﺍﺝ‪ ،‬ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﻗﺒﻞ ﻫﺬﺍ ﻣﻨﻪ‪.‬‬ ‫)ﻭَﺍﻟﹾﻤُ ﺤْﺼَﻨَﺎﺕُ ِﻣ َﻦ ﺍ ﹾﻟ ُﻤ ْﺆ ِﻣﻨَﺎ ِ‬
‫ﲔ( )‪ (٥‬ﺃﻱ ﺯﺍﻧﲔ‪ ،‬ﻭﺍﻟﺴﱢﻔﺎﺡ‪ :‬ﺍﻟﺰّﻧﺎﺀ‪.‬‬ ‫ﺤَ‬ ‫)ﻣُﺴَﺎﻓ ِ‬
‫)ﹸﺃﺟُﻮ َﺭ ُﻫﻦﱠ( )‪ :(٥‬ﻣﻬﻮﺭﻫﻦ‪.‬‬
‫ﻂ َﻋ َﻤﻠﹸﻪُ( )‪ (٦‬ﺃﻱ ﺫﻫﺐ‪.‬‬ ‫) َﺣﹺﺒ ﹶ‬
‫)ﻭَﺃﻣْﺴَ ﺤُﻮﺍ ﺑﺮُﺅﻭ ِﺳﻜﹸ ْﻢ َﻭﹶﺃ ْﺭﺟُِﻠﻜﹸ ْﻢ( )‪ (٦‬ﳎﺮﻭﺭ ﺑﺎﺠﻤﻟﺮﻭﺭﺓ ﺍﻟﱵ ﻗﺒﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﺸﺘﺮﻛﺔ ﺑﺎﻟﻜﻼﻡ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﻐﺴﻮﻝ‪،‬‬
‫ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﻫﺬﺍ ﺑﺎﳉِﻮﺍﺭ‪ ،‬ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻷﻭﻝ‪ ،‬ﻓﻜﺄﻥ ﻣﻮﺿﻌﻪ )ﻭﺍﻏﺴﻠﻮﺍ ﺃﺭﺟﻠﹶﻜﻢ(‪ ،‬ﻓﻌﻠﻰ ﻫﺬﺍ ﻧﺼﺒﻬَﺎ ﻣَﻦ ﻧَﺼﺐ‬
‫ﲔ ﹶﺃ َﻋﺪﱠ ﹸﻟ َﻬ ْﻢ ﻋَﺬﺍﺑﹰﺎ ﹶﺃﻟِﻴﻤﹰﺎ(‬ ‫ﺍﳉﺮّ‪ ،‬ﻷﻥ ﻏﺴﻞ ﺍﻟﺮﺟﻠﹶﲔ ﺟﺎﺀﺕ ﺑﻪ ﺍﻟﺴﱡﻨﺔ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪) :‬ﻳُ ْﺪ ِﺧﻞﹸ َﻣ ْﻦ َﻳﺸَﺎﺀ ﻓِﻲ َﺭ ْﺣ َﻤِﺘ ِﻪ ﻭَﺍﻟﻈﱠﺎِﳌ َ‬
‫)‪ (٧٤٣١‬ﻓﹶﻨﺼﺒﻮﺍ ﺍﻟﻈﺎﳌﲔ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﳌﻨﺼﻮﺏ ﺍﻟﺬﻱ ﻗﺒﻠﻪ‪ ،‬ﻭﺍﻟﻈﺎﳌﲔ‪ :‬ﻻ ﻳُﺪﺧﻠﻬﻢ ﰲ ﺭﲪﺘﻪ؛ ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻐﺴﻞ ﺃﻧﻪ‬
‫ﻗﺎﻝ‪) :‬ﹺﺇﻟﹶﻰ ﺍ ﹾﻟ ﹶﻜ ْﻌَﺒ ْﻴ ﹺﻦ(‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﺤﹰﺎ ﻣُﺴﺤَﺘﺎ ﺇﱃ ﺍﻟﻜﻌﺒﲔ‪ ،‬ﻷﻥ ﺍﳌﺴﺢ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻘﺪﻡ )ﻭﺍﻟﻜﻌﺒﺎﻥ( ﻫﺎ ﻫﻨﺎ‪ :‬ﺍﻟﻈﺎﻫﺮﺍﻥ‬
‫ﻷﻥ ﺍﻟﻐﺴﻞ ﻻ ﻳﺪﺧﻞ ﺇﱃ ﺍﻟﺪﺍﺧﻠﲔ‪.‬‬
‫) َﻭﹺﺇ ﹾﻥ ﹸﻛ ْﻨُﺘ ْﻢ ﺟُﻨُﺒﺎﹰ ﻓﹶﺎﻃﱠﻬﱠﺮُﻭﺍ( )‪ (٧‬ﻭﺍﻟﻮﺍﺣﺪ ﻭﺍﻹﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﰲ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻟﻔﻈﻪ ﻭﺍﺣﺪ‪ :‬ﻫﻮ ُﺟﻨُﺐ‪ ،‬ﻭﻫﻲ ُﺟﻨُﺐ‪،‬‬
‫ﻭﳘﺎ ُﺟﻨُﺐ‪ ،‬ﻭﻫﻢ ُﺟﻨُﺐ‪ ،‬ﻭﻫﻦّ ُﺟُﻨﺐ‪.‬‬
‫) ﺃ ْﻭ َﻋﻠﹶﻰ َﺳ ﹶﻔ ﹴﺮ( )‪ (٦‬ﺃﻭ ﰲ ﺳﻔﺮ‪.‬‬
‫ﻂ( )‪ (٦‬ﻛﻨﺎﻳﺔ ﻋﻦ ﺇﻇﻬﺎﺭ ﻟﻔﻆ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺔ ﰲ ﺍﻟﺒﻄﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ )ﺃ ْﻭ‬ ‫) ﺃ ْﻭ ﺟَﺎ َﺀ ﺃﺣَﺪٌ ِﻣْﻨ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍﻟﻐَﺎِﺋ ِ‬
‫ﺻﻌِﻴﺪﹰﺍ ﻃﹶﻴﱢﺒﺎﹰ( )‪ (٦‬ﺃﻱ ﺗﻌﻤﺪﻭﺍ ﺻﻌﻴﺪﺍﹰ‪ ،‬ﺃﻱ ﻭﺟ َﻪ ﺍﻷﺭﺽ‪ ،‬ﻃﻴﺒﹰﺎ ﺃﻱ ﻃﺎﻫﺮﹰﺍ‪.‬‬ ‫ﺴُﺘ ْﻢ ﺍﻟﻨّﺴَﺎﺀ( ﻛﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻐﺸﻴﺎﻥ )ﹶﻓَﺘَﻴﻤﱠﻤُﻮﺍ َ‬ ‫ﻟﹶﻤ ْ‬
‫ﺝ( )‪ (٦‬ﺃﻱ ﺿِﻴ ﹴﻖ‪.‬‬ ‫) ِﻣ ْﻦ َﺣ َﺮ ﹴ‬
‫ﺕ ﺍﻟﺼﺪُﻭ ﹺﺭ( )‪ (٧‬ﳎﺎﺯﻫﺎ‪ :‬ﲝﺎﺟﺔ ﺍﻟﺼﺪﻭﺭ ﻷﻬﻧﺎ ﻣﺆﻧﺜﺔ‪.‬‬ ‫)ﹺﺑﺬﹶﺍ ِ‬
‫ﻂ( )‪ (٩‬ﺃﻱ ﻗﺎﺋﻤﲔ ﺑﺎﻟﻌﺪﻝ‪ ،‬ﻳﻘﻮﻣﻮﻥ ﺑﻪ‪ ،‬ﻭﻳﺪﻣﻮﻥ ﻋﻠﻴﻪ‪.‬‬ ‫ﺴِ‬ ‫ﷲ ُﺷ َﻬﺪَﺍ َﺀ ﺑﹺﺎ ﹾﻟِﻘ ْ‬
‫ﲔ ِ‬ ‫)ﹶﻗﻮﱠﺍ ِﻣ َ‬
‫ﺕ( )‪ (٩‬ﺃﻱ ﺧﲑﹰﺍ ﺃﻱ ﻓﺎﺿﻠﺔ ﻬﺑﺬﻩ‪ ،‬ﰒ ﻗﺎﻝ‪ ،‬ﻣﺴﺘﺄﻧﻔﹰﺎ‪) :‬ﹶﻟ ُﻬ ْﻢ َﻣ ْﻐﻔِﺮﺓﹲ َﻭﹶﺃ ْﺟ ٌﺮ‬ ‫ﷲ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣﻨُﻮﺍ َﻭ َﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﱠﺎِﻟ ﺤَﺎ ِ‬ ‫) َﻭ َﻋ َﺪ ﺍ ُ‬
‫ﻋَﻈِﻴﻢٌ( )‪ (٩‬ﻓﺎﺭﺗﻔﻌﺘﺎ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﻣﻦ ﺃﻭﻝ ﺍﻵﻳﺔ ﻭﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﰲ ﺃﻭﳍﻤﺎ‪ ،‬ﻭﻋﻤﻠﺖ ﻓﻴﻬﻤﺎ )ﹶﻟ ُﻬ ْﻢ(‪.‬‬
 ‫ﺸ َﺮ َﻧﻘِﻴﺒﹰﺎ )‪ (١٢‬ﺃﻱ ﺿﺎﻣِﻨﹰﺎ ﻳﻨﻘﺐ ﻋﻠﻴﻬﻢ ﻭﻫﻮ ﺍﻷﻣﲔ ﻭﺍﻟﻜﻔﻴﻞ ﻋﻠﻰ ﺍﻟﻘﻮﻡ‪.‬‬
‫) َﻭَﺑ َﻌ ﹾﺜﻨَﺎ ِﻣْﻨ ُﻬ ْﻢ ﺍ ﹾﺛﻨَﻰ َﻋ َ‬
‫) َﻭ َﻋﺰﱠ ْﺭُﺗ ُﻤﻮُﻫ ْﻢ( )‪ :(١٢‬ﻧﺼﺮﲤﻮﻫﻢ ﻭﺃﻋﻨﺘﻤﻮﻫﻢ ﻭﻭﻗﹼﺮﲤﻮﻫﻢ ﻭﺃﻳّﺪﲤﻮﻫﻢ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬

‫ﺚ ﻳُﻌﺰﱠ ُﺭ ﰲ ﺍﻟﻨﱠ ِﺪﻯﱢ‬‫ﻭﻛﻢ ﻣِﻦ ﻣﺎﺟ ٍﺪ ﳍﻢ ﻛﺮ ﹴﱘ ‪ ...‬ﻭﻣِﻦ ﹶﻟ ْﻴ ٍ‬

‫ﺏ ﺍﻟﺮﺟﻞ ﺩﻭﻥ ﺍﳊﺪّ‪.‬‬ ‫ﻀ َﺮ َ‬
‫ﻭﻗﺎﻝ ﻳﻮﻧﺲ‪ :‬ﺃﺛﻨﻴﺘﻢ ﻋﻠﻴﻬﻢ‪ .‬ﻗﺎﻝ ﺍﻷﺛﹾﺮﻡ‪ :‬ﻭﺍﻟﺘﻌﺰﻳﺮ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺃﻥ ﻳُ ْ‬
‫) َﺳﻮَﺍ َﺀ ﺍﻟﺴﱠﺒﹺﻴﻞ( )‪ :(١٢‬ﺃﻱ ﻭﺳﻂ ﺍﻟﻄﺮﻳﻖ ﻭﻗﺎﻝ ﺣﺴﺎﻥ‪:‬‬
‫ﺤ ِﺪ‬
‫ﺐ ﰲ ﺳَﻮﺍ ِﺀ ﺍﳌﹸ ﹾﻠ َ‬ ‫ﺢ ﺃﹶﻧﺼﺎﺭ ﺍﻟﻨﱯ ﻭﻧﺴﻠ ِﻪ ‪ ...‬ﺑَﻌﺪ ﺍﳌﻐﻴﱠ ﹺ‬ ‫ﻳﺎ ﻭَﻳ َ‬
‫ﻀ ﹺﻬ ْﻢ ﻣِﻴﺜﹶﺎﻗﹶﻬُﻢْ( )‪ :(١٣‬ﻓﺒﻨﻘﻀﻬﻢ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﺴﺘﻌﻤﻞ )ﻣﺎ( ﰲ ﻛﻼﻣﻬﺎ ﺗﻮﻛﻴﺪﹰﺍ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺬﻱ ﻗﺒﻠﻬﺎ ﺑَﺠﺮّ‬ ‫)ﻓﹶﺒﹺﻤَﺎ َﻧ ﹾﻘ ِ‬
‫ﺖ ﺍﻻﺳ َﻢ ﻛﻘﻮﳍﻢ‪ :‬ﻟﻴﺖ ﻣﻦ‬ ‫ﺖ ﺍﻻﺳﻢَ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻨﺼﻮﺑﹰﺎ ﻧﺼﺒ َ‬ ‫ﺕ ﺍﻻﺳ َﻢ ﺍﻟﺬﻱ ﺑﻌﺪﻫﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻣﺮﻓﻮﻋﹰﺎ ﺭﻓﻌ َ‬ ‫ﺟﺮﺭ َ‬
‫ﺍﻟﻌﺸْﺐ ﺧﻮ ﺻَﺔ‪.‬‬
‫)ﹸﻗﻠﹸﻮَﺑ ُﻬ ْﻢ ﻗﹶﺎ ِﺳَﻴﹰﺔ( )‪ (١٣‬ﺃﻱ ﻳﺎﺑﺴﺔ ﺻﻠﺒﺔ ﻣﻦ ﺍﳋﲑ ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻗﺪ ﻗﹶﺴﻮﺕُ ﻭﻗﹶﺴﺎ ﻟﹸﺪﱠﺗِﻰ‬
‫ﻭﻟﹸﺪّﺗِﻰ ﻭﻟِﺪﺍﺗﻰ ﻭﺍﺣﺪ‪ ،‬ﻭﻛﺬﻟﻚ ﻋَﺴﺎ ﻭﻋَﺘﺎ ﺳﻮﺍﺀ‪.‬‬
‫ﺤﺮﱢﻓﹸﻮ ﹶﻥ ﺍﹾﻟ ﹶﻜِﻠ َﻢ( )‪ (١٣‬ﻳﺰﻳﻠﻮﻥ‪.‬‬ ‫)ُﻳ َ‬
‫)ﻭَﻧَﺴُﻮْﺍ َﺣﻈﹼﹰﺎ ِﻣﻤﱠﺎ ﺫﹸ ِﻛﺮُﻭﺍ ﹺﺑ ِﻪ( )‪ (١٣‬ﺃﻱ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﺍﻟﺪﻳﻦ‪.‬‬
‫) َﻋﻠﹶﻰ ﺧَﺎِﺋَﻨ ٍﺔ ِﻣْﻨ ُﻬ ْﻢ( )‪ (١٣‬ﺃﻱ ﻋﻠﻰ ﺧﺎﺋﻦ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﺰﻳﺪ ﺍﳍﺎﺀ ﰲ ﺍﳌﺬﻛﺮﱠ ﻛﻘﻮﳍﻢ‪ :‬ﻫﻮ ﺭﺍﻭﻳﺔ ﻟﻠﺸﻌﺮ‪ ،‬ﻭﺭﺟﻞ‬
‫ﻋ ﻼﱠﻣﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻜِﻼﰊّ‪:‬‬
‫ﺻَﺒ ﹺﻊ‬
‫ﺖ ﻧﻔﺴَﻚ ﺑﺎﻟﻮَﻓﺎﺀ ﻭﱂ ﺗﻜﻦ ‪ ...‬ﻟِﻠ َﻐﺪْﺭ ﺧﺎﺋِﻨ ﹰﺔ ُﻣ ِﻐﻞﱠ ﺍ ِﻹ ْ‬ ‫َﺣﺪﱠﺛ َ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻗﻮﻡ ﺑﻞ )ﺧﺎﺋﻨ ٍﺔ ﻣﻨﻬﻢ( ﻫﺎ ﻫﻨﺎ ﺍﳋِﻴﺎﻧﺔ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻀﻊ ﻟﻔﻆ )ﻓﺎﻋﻠﺔ( ﰲ ﻣﻮﺿﻊ ﺍﳌﺼﺪﺭ ﻛﻘﻮﳍﻢ ﻟﻠ ﺨِﻮﺍﻥ‬
‫ﻣﺎﺋﺪﺓ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﺎﺋﺪﺓ ﺍﻟﱵ ﲤﻴﺪﻫﻢ ﻋﻠﻰ ﺍ ﹾﻟ ﺨِﻮﺍﻥ؛ ﻳُﻤﻴﺪﻩ ﻭﻳُﻤﻴﺤﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﲑ ﺍﳌﺆﻣﻨﲔ ﺍﹸﳌﻤْﺘﺎ ْﺩ‬ ‫ﺇﱃ ﺃﻣ ﹺ‬
‫ﺃﻱ ﺍﳌﻤﺘﺎﺡ‪.‬‬
‫ﺕ ﻭَﺍﻷَﺭْﺽ َﻭﻣَﺎ ﺑَﻴْﻨَﻬُﻤَﺎ( )‪(١٧‬‬
‫ﻚ ﺍﻟﺴﱠﻤﻮَﺍ ِ‬‫ﷲ ُﻣ ﹾﻠ ُ‬
‫)ﻓﹶﺄﻏﹾﺮَﻳْﻨَﺎ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﺍﻟَﻌﺪَﺍ َﻭ ﹶﺓ( )‪ :(١٤‬ﻭﺍﻹﻏﺮﺍ ُﺀ‪ :‬ﺍﻟﺘﻬﻴﻴﺞ ﻭﺍﻹﻓﺴﺎﺩ ) َﻭ ِ‬
‫ﻭﺍﻟﺴﻤﻮﺍﺕ ﲨﺎﻉ ﻭﺍﻷﺭﺽ ﻭﺍﺣﺪ ﻓﻘﺎﻝ‪) :‬ﻣﺎ ﺑﻴﻨﻬﻤﺎ(‪ .‬ﻓﺬﻫﺐ ﺇﱃ ﻟﻔﻆ ﺍﻹﺛﻨﲔ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺇﺫﺍ ﻭﺣّﺪﻭﺍ ﲨﺎﻋﺔ ﰲ ﻛﻠﻤﺔ‪ ،‬ﰒ‬
‫ﺃﺷﺮﻛﻮﺍ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﻭﺍﺣﺪ ﺟﻌﻠﻮﺍ ﻟﻔﻆ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﻭﻗﻊ ﻣﻌﻨﺎﻫﺎ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻛﺎﻟﻜﻠﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ‪:‬‬
‫ﺢ ﻛﺎﻟﻘِﺴﻰﱢ ﻭﺣُﻮﻻ‬ ‫ﹶﻃﺮَﻗﺎ ﻓﺘﻠﻚ ﳘﹶﺎ ﳘِﻰ ﺃﻗﺮﹺﻳﻬﻤﺎ ‪ ...‬ﹸﻗﻠﹸﺼﹰﺎ ﻟﹶﻮﺍِﻗ َ‬
‫ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻨﻪ ﰲ ﻣﻮﺿﻊ ﻗﺒﻞ ﻫﺬﺍ‪.‬‬
‫ﷲ ﹶﻟ ﹸﻜ ْﻢ( )‪ (٢٢‬ﺃﻱ ﺟﻌﻞ ﺍﷲ ﻟﻜﻢ ﻭﻗﻀﺎﻫﺎ‪.‬‬ ‫ﺐﺍ ُ‬ ‫ﷲ ) ﺍﻟﱠﺘِﻲ ﹶﻛَﺘ َ‬ ‫) ﺍﻟﹾﻤُﹶﻘﺪﱠ َﺳ ﹶﺔ( )‪ (٢٢‬ﺍﳌﻄﻬّﺮﺓ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻻ ﻗﺪّﺳﻪ ﺍ ُ‬
‫ﻼ( )‪ (٢٦‬ﳎﺎﺯﻫﺎ‪ :‬ﺍﺫﻫﺐ ﺃﻧﺖ ﻭﺭﺑﻚ ﻓﻘﺎﺗﻞ‪ ،‬ﻭﻟﻴﻘﺎﺗﻞ ﺭﺑﻚ ﺃﻱ ﻟﻴﻌﻨﻚ؛ ﻭﻻ ﻳﺬﻫﺐ ﺍﷲ‪.‬‬ ‫ﺖ َﻭ َﺭﺑﱡﻚ ﹶﻓﻘﹶﺎِﺗ ﹶ‬ ‫ﺐ ﹶﺃْﻧ َ‬ ‫)ﻓﹶﺎﺫ َﻫ ْ‬
‫ﺖ ﺧﻔﻴﻔﺔ ﻣﻦ ﻓﻌّﻠﺖ ﺛﻘﻴﻠﺔ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬ ‫ﺼ ﹾﻞ ﻭﻣﻴّﺰْ‪ ،‬ﻭﺃﺻﻠﻪ‪ :‬ﻓﻌﻠ ُ‬ ‫ﲔ( )‪ (٢٥‬ﺃﻱ ﺑﺎﻋ ْﺪ ﻭﺍﻓ ِ‬ ‫ﻕ َﺑْﻴَﻨﻨَﺎ َﻭَﺑ ْﻴ َﻦ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍ ﹾﻟﻔﹶﺎ ِﺳ ِﻘ َ‬
‫)ﻓﹶﺎ ﹾﻓ ُﺮ ْ‬
‫ﺖ ﺑﲔ ﺍﺛﹾﻨﲔ‬ ‫ﻕ ﺑﻴﻨﻪ ﻭﺑﻴﲏ ‪ ...‬ﺃ َﺷﺪﱠ ﻣﺎ ﻓﺮّﻗ َ‬ ‫ﻳﺎ ﺭﺏّ ﻓﺎﻓﺮ ْ‬
‫ﺍﻟﻔﺎﺳﻘﲔ ﻫﺎ ﻫﻨﺎ‪ :‬ﺍﻟﻜﺎﻓﺮﻳﻦ‪.‬‬
‫ﺽ( )‪ (٢٦‬ﺃﻱ ﳛﻮﺭﻥ ﻭﳛﺎﺭﻭﻥ ﻭﻳﻀﻠﻮﻥ‪.‬‬ ‫)َﻳﺘِﻴﻬُﻮ ﹶﻥ ﰲ ﺍﻷ ْﺭ ﹺ‬
‫ﺖ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬ ‫ﲔ( )‪ (٢٦‬ﻻ ﲢﺰﻥﹾ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺳﻴ ُ‬ ‫ﺱ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﹾﻔﺎ ِﺳ ِﻘ َ‬ ‫ﻼ ﺗَﺄ َ‬ ‫)ﹶﻓ ﹶ‬
 ‫ﺖ ﻋﻴﻨﺎﻩ ﻣﻦ ﹶﻓﺮْﻁ ﺍﻷَﺳَﻰ‬ ‫ﻭﺍﳓﻠﺒ ْ‬
‫ﺕ‪.‬‬
‫ﺖ ﹺﺇﹶﻟﻰﱠ َﻳ َﺪ َﻙ( )‪ (٢٨‬ﺃﻱ ﻣﺪﺩ َ‬ ‫ﺴ ﹾﻄ َ‬ ‫)َﺑ َ‬
‫ﻚ( ﺃﻱ ﺃﻥ ﲢﺘﻤ ﹶﻞ ﺇﲦﻲ ﻭﺗﻔﻮﺯ ﺑﻪ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺃﻥ ُﺗ ِﻘﺮﱠ ﺑﻪ؛ ﺗﻘﻮﻝ‪ُ :‬ﺑﺆْﺕ ﺑﺬﻧﱯ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻗﺪ‬ ‫) ﺃ ﹾﻥ َﺗﺒُﻮ َﺀ ﹺﺑﹺﺈ ﹾﺛﻤِﻲ َﻭﹺﺇ ﹾﺛ ِﻤ َ‬
‫ﺕ ﺍﻟﺮﺟُ ﹶﻞ ﺑﺎﻟﺮﺟُ ﹺﻞ ﺃﻱ ﻗﺘﻠﺘُﻪ‪ ،‬ﻭﻗﺪ ﺃﺑﺄ ﻓﻼﻥﹲ ﺑﻔﻼﻥ‪ ،‬ﺇﺫﺍ ﻗﺘﻠ ُﻪ ﺑﻘﺘِﻴﻞﹴ‪ .‬ﻗﺎﻝ ﻋﻤﺮﻭ ﺍﺑﻦ ُﺣَﻨﻲّ ﺍﻟَﺘ ْﻐِﻠﱯّ‪:‬‬ ‫ﺃﺑﺄ ُ‬
‫ﺃﻻ ﺗﺴﺘﺤ ﹺﻰ ﻣﻨﺎ ﻣﻠﻮﻙٌ ﻭﺗﺘﱠﻘِﻰ ‪ ...‬ﻣَﺤﺎ ﹺﺭﻣَﻨﺎ ﻻ ﻳَُﺒﹶﺄﺀُ ﺍﻟﺪﱠ ُﻡ ﺑﺎﻟﺪﱠﹺﻡ‬
‫ﺕ ﻬﺑﺬﺍ ﺍﳌﹶﻨﺰﻝ‪ ،‬ﺃﻱ ﻧَﺰﻟﺖ‪.‬‬ ‫ﻭﻻ ﻳُﺒﺎ ُﺀ ﺍﻟﺪّﻡ ﺑﺎﻟﺪّ ﹺﻡ ﺳﻮﺍﺀ ﰲ ﻣﻌﻨﺎﻫﺎ‪ ،‬ﻭﻳﻘﺎ ﹸﻝ‪ :‬ﺃﺑﺄ ُ‬
‫ﺖ ﹶﻟﻪُ َﻧ ﹾﻔﺴُﻪُ( )‪ (٣٠‬ﺃﻱ ﺷ ﺠّﻌَﺘﻪ ﻭﺁﺗﺘﻪ ﻋﻠﻰ ﻗﺘﻠﻪ‪ ،‬ﻭﻃﺎﻋﺖ ﻟﻪ‪ ،‬ﺃﻱ ﺃﻃﺎﻋﺘﻪ‪.‬‬ ‫)ﹶﻓ ﹶﻄﻮﱠ َﻋ ْ‬
‫ﺝ ﺃﺧﻴﻪ‪.‬‬‫) َﺳ ْﻮﹶﺃ ﹶﺓ ﺃﺧِﻴِﻪ( )‪ (٣١‬ﺃﻱ ﻓ ْﺮ َ‬
‫ﻚ( )‪ (٣٢‬ﺃﻱ‪ :‬ﻣﻦ ﺟﹺﻨﺎﻳﺔ ﺫﻟﻚ ﻭﺟﺮﱢ ﺫﻟﻚ‪ ،‬ﻭﻫﻲ ﻣﺼﺪﺭ ﺃﺟَﻠﺖ ﺫﻟﻚ ﻋﻠﻴﻪ‪.‬‬ ‫) ِﻣ ْﻦ ﺃ ْﺟ ﹺﻞ ﹶﺫِﻟ َ‬
‫ﻒ ﺑﻦ‬
‫ﺕ ﺍﻷ ْﺣَﻨ ُ‬
‫ﻀﺮﱢﺱ‪ ،‬ﺃﺣﺪ ﺑﲏ ﻣﺎﻟﻚ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺯﻳﺪ َﻣﻨَﺎﺓ ﺍﺑﻦ ﲤﻴﻢ؛ ﻭﺇﳕﺎ ﲰَﺎﻩ ﺍﻟِﺨﻨﱠ ْﻮ َ‬ ‫ﳋﻨﱠ ْﻮﺕِ‪ ،‬ﻭﻫﻮ َﺗﻮْﺑﺔ ﺑﻦ ُﻣ َ‬ ‫ﻗﺎﻝ ﺍ ِ‬
‫ﳋﻨﱠﻮْﺕ ﺍﳌﺘﺠﺒﱢﺮ ﺍﻟﺬﺍﻫﺐ ﺑﻨﻔﺴﻪ‪،‬‬ ‫ﳋﻨﱠﻮْﺕ؛ ﻭﺍ ِ‬
‫ﻗﻴﺲ‪ ،‬ﻷﻥ ﺍﻷﺣﻨﻒ ﻛﻠﹼﻤﻪ ﻓﻠﻢ ﻳﻜﻠﻤﻪ ﺍﺣﺘﻘﺎﺭﹰﺍ ﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﺇﻥ ﺻﺎﺣﺒﻜﻢ ﻫﺬﺍ ﺍ ِ‬
‫ﺤﺒُﻮﺭ ﺍﻷ َﺳ ْﻴ ِﺪﻱﱢ‬ ‫ﺍﳌﺴﺘﺼﻐﺮ ﻟﻠﻨﺎﺱ ﻓﻴﻤﺎ ﺃﺧﱪﱐ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﳏﻤﺪ ﺑﻦ ﺣﻔﺺ ﺑﻦ َﻣ ْ‬
‫ﱀ ﺫﺍﺕ ﺑﻴﻨﻬﻢ ‪ ...‬ﻗﺪ ﺍﺣﺘﺮﺑﻮﺍ ﰲ ﻋﺎ ﹺﺟ ﹴﻞ ﺃﻧَﺎ ﺁﺟﹸﻠ ْﻪ‬ ‫ﻭَﺃ ْﻫ ﹸﻞ ِﺧﺒَﺎ ٍﺀ ﺻَﺎ ﹴ‬
‫ﺖ ﺟﺎﻫﹸﻠ ْﻪ‬‫ﻚ ﺑﺎ ﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺃﻧ َ‬ ‫ﲔ ﺃﺳﺄﹶﻝ َﻋ ْﻨﻬُﻢُ ‪ُ ...‬ﺳﺆَﺍﹶﻟ َ‬‫ﺖ ﰲ ﺍﻟﺴﺎ ِﻋ َ‬ ‫ﻓﺄﻗﺒﻠ ُ‬

‫ﺃﻱ ﺟﺎﻧﻴﻪ ﻭﺟﺎﺭﱡ ﺫﻟﻚ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺟﻠﺖ ﱄ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﺃﻱ ﺟﺮﺭﺕ ﺇﱄﱠ ﻭﻛﹶﺴﺒﺘﻪُ ﱄ‪.‬‬
‫ﺽ( )‪ (٣٢‬ﳎﺎﺯﻩ‪ :‬ﺃﻭ ﺑﻐﲑ ﻓﺴﺎﺩ ﰲ ﺍﻷﺭﺽ‪.‬‬ ‫ﺲ ﺃ ْﻭ ﹶﻓﺴَﺎ ٍﺩ ﻓِﻲ ﺍﻷ ْﺭ ﹺ‬
‫) َﻣ ْﻦ ﹶﻗَﺘ ﹶﻞ َﻧﻔﹾﺴﹰﺎ ﹺﺑَﻐ ْﻴ ﹺﺮ َﻧ ﹾﻔ ﹴ‬
‫ﺴ ﹺﺮﻓﹸﻮ ﹶﻥ )‪ (٣٢‬ﺃﻱ‪ :‬ﳌﻔﺴﺪﻭﻥ ﻣﻌﺘﺪﻭﻥ‪.‬‬ ‫)ﹶﻟ ُﻤ ْ‬
‫ﷲ َﻭ َﺭﺳُﻮﹶﻟﻪُ( )‪ (٣٣‬ﻭﺍﶈﺎﺭﺑﺔ ﻫﺎ ﻫﻨﺎ‪ :‬ﺍﻟﻜﻔﺮ‪.‬‬ ‫)ﻳُﺤَﺎ ﹺﺭﺑُﻮ ﹶﻥ ﺍ َ‬
‫ﻑ( )‪ (٣٣‬ﻳﺪﻩ ﺍﻟﻴﻤﲎ ﻭﺭﹺﺟﻠﻪ ﺍﻟﻴﺴﺮﻯ‪ ،‬ﳜﺎﻟﻒ ﺑﲔ ﻗﻄﻌﻬﻤﺎ‪.‬‬ ‫ﻼ ٍ‬
‫) ﺃ ْﻭ ﺗُ ﹶﻘ ﹶﻄ َﻊ ﺃﻳْﺪِﻳﻬﹺﻢْ ﻭَﺃ ْﺭ ُﺟﹸﻠ ُﻬ ْﻢ( ِﻣ ْﻦ ِﺧ ﹶ‬
‫ﺖ ﺇﻟﻴﻪ ﺗﻘﺮّﺑﺖُ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫)ﻭَﺍﺑْﺘَﻐُﻮﺍ ﺇﹶﻟ ْﻴ ِﻪ ﺍﻟ َﻮﺳِﻴﹶﻠ ﹶﺔ( )‪ ،(٣٥‬ﺃﻱ ﺍﻟ ﹸﻘﺮْﺑﺔ‪ ،‬ﺃﻱ ﺍﻃﻠﺒﻮﺍ‪ ،‬ﻭﺍﲣﺬﻭﺍ ﺫﻟﻚ ﺑﻄﺎﻋﺘﻪ‪ ،‬ﻭﻳﻘﺎ ﹸﻝ‪ :‬ﺗﻮﺳﻠ ُ‬
‫ﺇﺫﺍ ﻏ ﹶﻔ ﹶﻞ ﺍﻟﻮﺍﺷُﻮ ﹶﻥ ُﻋ ْﺪﻧَﺎ ﻟِﻮَ ﺻْﻠِﻨَﺎ ‪ ...‬ﻭﻋﺎ َﺩ ﺍﻟﺘﺼﺎﻓِﻲ ﺑﻴﻨﻨَﺎ ﻭَﺍﻟﻮﺳَﺎﺋﻞﹸ‬
‫ﺍﳊﻮﺍﺋﺞ‪ ،‬ﻭﻗﺎﻝ َﻋﻨْﺘﺮَﺓ‪:‬‬
‫ﱯ‬
‫ﺨﻀﱠ ﹺ‬‫ﻚ َﻭﺳِﻴﻠ ﹲﺔ ‪ ...‬ﺃ ﹾﻥ ﻳﺄﺧﺬﹸﻭ ِﻙ َﺗ ﹶﻜ ﺤﱠﻠ ﹺﻲ َﻭَﺗ َ‬ ‫ﺇﻥﱠ ﺍﻟﺮﱢﺟَﺎ ﹶﻝ ﳍ ْﻢ ﺇﻟﻴ ِ‬
‫ﺍﳊﺎﺟﺔ‪) ،‬ﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﻼ(‬‫ﻼ ‪ ...‬ﻛ ﱞﻞ ﺇﻟﻴﻨَﺎ ﻳﺒﺘﻐﻰ ﺍﻟ َﻮﺳَﺎِﺋ ﹶ‬ ‫ﺱ ﺇ ﹾﻥ ﹶﻓﺼﱠ ﹾﻠَﺘ ُﻬ ْﻢ ﹶﻓﺼَﺎِﺋ ﹶ‬ ‫ﺍﻟﻨﱠﺎ ُ‬
‫)ﻋَﺬﹶﺍﺏٌ ﻣُﻘِﻴﻢٌ( )‪ (٣٧‬ﺃﻱ ﺩﺍﺋﻢ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻓﺈﻥﹼ ﻟﻜﻢ ﺑﻴﻮﻡ ﺍﻟﺸﱠﻌْﺐ ِﻣﻨﱢﻲ ‪ ...‬ﻋﺬﺍﺑﹰﺎ ﺩﺍﺋﻤﹰﺎ ﻟﻜﻢ ﻣُﻘِﻴﻤﺎ‬
‫ﻕ‬
‫)ﻭَﺍﻟﺴﱠﺎ ﹺﺭ ﻕُ ﻭَﺍﻟﺴﱠﺎ ﹺﺭﹶﻗﺔﹸ ﻓﹶﺎﻗﹾﻄﹶﻌُﻮﺍ ﺃﻳْﺪِﻳَﻬُﻤَﺎ( )‪ (٣٨‬ﳘﺎ ﻣﺮﻓﻮﻋﺎﻥ ﻛﺄﻬﻧﻤﺎ ﺧﺮﺟﺎ ﻣَﺨﺮﺝ ﻗﻮﻟﻚ‪ :‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺴّﺎﺭ ُ‬
‫ﻕ ﻭﺍﻟﺴﺎﺭﻗ ﹸﺔ ﺟﺰﺍﺅﳘﺎ ﺃﻥ ﺗُﻘﻄﻊ ﺃﻳﺪﻳﻬﻤﺎ ﻓﺎﻗﻄﻌﻮﺍ ﺃﻳﺪﻳﻬﻤﺎ؛ ﻓﻌﻠﻰ ﻫﺬﺍ ﺭُﻓﻌﺎ ﺃﻭ ﳓﻮ ﻫﺬﺍ‪،‬‬ ‫ﻭﺍﻟﺴﺎﺭﻗﺔﹸ‪ ،‬ﻭﰲ ﺍﻟﻔﺮﻳﻀﺔ‪ :‬ﺍﻟﺴﺎﺭ ُ‬
‫ﻭﱂ ﳚﻌﻠﻮﳘﺎ ﰲ ﻣﻮﺿﻊ ﺍﻹﻏﺮﺍﺀ ﻓﻴﻨﺼِﺒﻮﳘﺎ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪ :‬ﺍﻟﺼﱠﻴ ُﺪ ﻋﻨﺪَﻙ‪ ،‬ﺭﻓﻊ ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﺇﻏﺮﺍﺀ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﺃﹶﻣﻜﻨَﻚ ﺍﻟﺼﻴﺪ ﻋﻨﺪﻙ ﻓﺎﻟﺰَﻣﻪ‪ ،‬ﻭﻛﺬﻟﻚ‪ :‬ﺍﳍﻼ ﹸﻝ ﻋﻨﺪﻙ‪ ،‬ﺃﻱ ﻃﻠﻊ ﺍﳍﻼ ﹸﻝ ﻋﻨﺪﻙ ﻓﺎﻧﻈﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻧﺼﺒَﻬﻤﺎ ﻋﻴﺴﻰ ﺑﻦ ﻋُﻤﺮ‪.‬‬
‫ﻭﳎﺎﺯ )ﺃﻳﺪﻳَﻬﻤﺎ( ﳎﺎﺯ ﻳﺪﻳﻬﻤﺎ‪ ،‬ﻭﺗﻔﻌﻞ ﻫﺬﺍ ﺍﻟﻌﺮﺏ ﻓﻴﻤﺎ ﻛﺎﻥ ﻣﻦ ﺍﳉﺴﺪ ﻓﻴﺠﻌﻠﻮﻥ ﺍﻻﺛﻨﲔ ﰲ ﻟﻔﻆ ﺍﳉﻤﻴﻊ‪.‬‬
‫ﷲ( )‪ (٣٨‬ﺃﻱ ﻋﻘﻮﺑﺔ ﻭﺗﻨﻜﻴﻼ‪.‬‬ ‫)َﻧﻜﹶﺎ ﹰﻻ ِﻣ َﻦ ﺍ ِ‬
 ‫ﺖ ﺃﻧﺎ ﻟﻐﺔ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﻚ( )‪ (٤١‬ﻳﻘﺎﻝ‪ :‬ﺣﺰَﻧﺘُﻪ ﻭﺃﺣﺰﻧﺘُﻪ‪ ،‬ﻟﻐﺘﺎﻥ‪ ،‬ﻭﻫﻮ ﳏﺰﻭﻥ‪ ،‬ﻭﺣ ﹺﺰﻧ ُ‬ ‫ﺤ ُﺰْﻧ َ‬ ‫) ﹶﻻ َﻳ ْ‬
‫ﷲ ِﻓﺘَْﻨَﺘﻪُ(‬
‫ﺏ( )‪ (٤١‬ﻭﻫﻮ ﻫﺎ ﻫﻨﺎ ﻣﻦ ﺍﻟﺬﻳﻦ ﻬﺗﻮﱠﺩﻭﺍ‪ ،‬ﻓﺼﺎﺭﻭﺍ ﻳﻬﻮﺩﹰﺍ‪َ ) .‬ﻭ َﻣ ْﻦ ﻳُ ﹺﺮ ِﺩ ﺍ ُ‬ ‫) َﻭ ِﻣ َﻦ ﺍﻟﱠﺬِﻳﻦَ ﻫَﺎﺩُﻭﺍ َﺳﻤﱠﺎﻋُﻮ ﹶﻥ ِﻟﹾﻠ ﹶﻜ ِﺬ ﹺ‬
‫)‪ :(٤١‬ﺃﻱ ﻛﹸﻔﺮﻩ‪.‬‬
‫ﺤ ﱡﻞ‪.‬‬
‫ﺖ( )‪ (٤٢‬ﺍﻟﺴﺤﺖ‪ :‬ﹶﻛﺴْﺐ ﻣﺎﻻ َﻳ ِ‬ ‫ﺤ ِ‬ ‫)ﻟِﻠﺴﱡ ْ‬
‫ﻂ( )‪ (٤٢‬ﺃﻱ ﺑﺎﻟﻌﺪﻝ‪.‬‬ ‫ﺴِ‬ ‫)ﻓﹶﺎ ْﺣ ﹸﻜ ْﻢ َﺑ ْﻴَﻨ ُﻬ ْﻢ ﺑﹺﺎ ﹾﻟِﻘ ْ‬
‫ﲔ( )‪ (٤٢‬ﺃﻱ ﺍﻟﻌﺎﺩﻟﲔ‪.‬‬ ‫ﺴ ِﻄ َ‬‫ﺤﺐﱡ ﺍﳌﹸﻘﹾ ِ‬ ‫ﷲ ُﻳ ِ‬ ‫) ﺇﻥﱠ ﺍ َ‬
‫ﻳﻘﺎﻝ‪ :‬ﺃﻗﺴﻂ ﻳُﻘﺴِﻂ‪ ،‬ﺇﺫﺍ ﻋﺪﻝ‪ ،‬ﻭﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪َ ) :‬ﻭﹶﺃﻣﱠﺎ ﺍ ﹾﻟﻘﹶﺎ ِﺳﻄﹸﻮ ﹶﻥ( )‪ (٧٢١٥‬ﺍﳉﺎﺋﺮﻭﻥ ﺍﻟﻜﹸﻔﹼﺎﺭ‪ ،‬ﻛﻘﻮﳍﻢ ﻫﺠَﺪ‪ :‬ﻧﺎﻡ‪،‬‬
‫ﻭﻬﺗ ﺠﱠﺪ‪ :‬ﺳﻬَﺮ‪.‬‬
‫ﷲ( )‪ (٤٤‬ﺃﻱ ﲟﺎ ﺍﺳﺘﻮُﺩﻋﻮﺍ‪ ،‬ﻳﻘﺎﻝ ﺍﺳﺘﺤﻔﻈﺘ ُﻪ ﺷﻴﺌﹰﺎ‪ :‬ﺃﻱ ﺍﺳﺘﻮﺩﻋﺘُﻪ‪.‬‬ ‫ﺏﺍ ِ‬ ‫ﺤ ِﻔﻈﹸﻮﺍ ِﻣ ْﻦ ِﻛﺘَﺎ ﹺ‬ ‫)ﹺﺑﻤَﺎ ﺍﺳﺘُ ْ‬
‫ﻕ ﹺﺑ ِﻪ ﹶﻓﻬُ َﻮ ﻛﹶﻔﱠﺎﺭَﺓﹲ ﹶﻟﻪُ( )‪ (٤٥‬ﺃﻱ ﻋﻔﺎ ﻋﻨﻪ‪.‬‬ ‫)ﹶﻓ َﻤ ْﻦ ﺗَﺼﺪّ َ‬
‫ﻚ ُﻫ ُﻢ ﺍﻟﻈﱠﺎﻟﹸﻤِﻮﻥﹶ( )‪ :(٤٥‬ﺃﻱ ﺍﻟﻜﺎﻓﺮﻭﻥ‪ ،‬ﻭﻣَﻦ ﻫﺎ ﻫﻨﺎ ﰲ ﻣﻌﲎ ﺍﳉﻤﻴﻊ‪ ،‬ﻓﻠﺬﻟﻚ‬ ‫ﷲ ﹶﻓﺄﹸﻭﻟِﺌ َ‬ ‫ﺤ ﹸﻜ ْﻢ ﹺﺑﻤَﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍ ُ‬ ‫) َﻭ َﻣ ْﻦ ﹶﻟ ْﻢ َﻳ ْ‬
‫ﲑ ﻫﺬﺍ؛ ﻇﻠ ُﻢ ﺍﻟﻨﱠﺎﺱ ﺑﻌﻀُﻬﻢ ﺑﻌﻀﺎﹰ‪ ،‬ﻭﻇﻠ ُﻢ ﺍﻟﻠﱠَﺒ ﹺﻦ‪ :‬ﺃﻥ ُﻳ ْﻤﺨَﺺ ﻗﺒﻞ ﺃﻥ‬ ‫ﻛﺎﻥ ﻓﺄﻭﻟﺌﻚ ﻫﻢ ﺍﻟﻈﺎﳌﻮﻥ؛ ﻭﻟﻠﻈﻠﻢ ﻣﻮﺿﻊٌ ﻏ ُ‬
‫َﻳﺮُﻭﺏ‪ ،‬ﻭﻇﻠ ُﻢ ﺍﻟﺴﺎﺋﻞ ﻣﺎﻻ ﻳﻄﻴﻖ ﺍﳌﺴﺌﻮﻝ ﻋﻔﻮﹰﺍ‪ .‬ﻛﻘﻮﻝ ﺯُﻫَﲑ‪:‬‬
‫ﻭﻳُ ﹾﻈﻠﹶﻢ ﺃﺣﻴﺎﻧﹰﺎ ﻓﹶﻴَﻨﻈﻠﻢُ‬
‫ﻭﺍﻷﺭﺽ ﻣﻈﻠﻮﻣﺔ‪ :‬ﱂ ﻳﻨْﺒَﻂ ﻬﺑﺎﻥ ﻭﻻ ﺃﹸﻭﻗِﺪ ﻬﺑﺎ ﻧﺎﺭ‪.‬‬
‫ﺼﺪﱢﻗﹰﺎ ِﻟﻤَﺎ َﺑ ْﻴ َﻦ َﻳ َﺪ ْﻳ ِﻪ ِﻣ َﻦ ﺍﻟﺘﱠ ْﻮﺭَﺍ ِﺓ( )‪ (٤٧‬ﺃﻱ ﳌِﺎ ﻛﺎﻥ ﻗﺒﻠﹶﻪ‪َ ) ،‬ﻭﹶﻗﻔﱠﻴﻨﺎ( ﺃﻱ ﺃﺗﺒﻌﻨﺎ‪،‬‬ ‫) َﻭﹶﻗﻔﱠ ْﻴﻨَﺎ َﻋﻠﹶﻰ ﺁﺛﹶﺎ ﹺﺭ ِﻫ ْﻢ ﹺﺑﻌِﻴﺴَﻰ ﺍ ْﺑ ﹺﻦ َﻣ ْﺮَﻳ َﻢ ُﻣ َ‬
‫ﻭﻗﻔﻴﺖ ﺃﻧﺎ ﻋﻠﻰ ﺃﺛﺮﻩ‪.‬‬
‫)ﻭَﻣُﻬَﻴْﻤِﻨﺎﹰ َﻋﹶﻠ ْﻴ ِﻪ( )‪ (٤٨‬ﺃﻱ ﻣﺼﺪﱢﻗﹰﺎ ﻣﺆﲤﻨﹰﺎ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻭﺷﺎﻫﺪﹰﺍ ﻋﻠﻴﻪ‪.‬‬
‫)ِﻟﻜﹸ ﹴﻞّﺟَﻌَﻠﹾﻨَﺎ ِﻣ ْﻨ ﹸﻜ ْﻢ ِﺷ ْﺮ َﻋ ﹰﺔ( )‪ (٤٨‬ﺃﻱ ﺳُﻨﺔ ) َﻭ ِﻣ ْﻨﻬَﺎﺟﹰﺎ( )‪ (٤٨‬ﺳﺒﻴﻼ ﻭﺍﺿﺤﹰﺎ ﺑَﻴﻨّﺎﹰ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻚ ﻓﻬﺬﺍ ﹶﻓ ﹾﻠ ﺞُ ‪ ...‬ﻣﺎﺀٌ ﺭُﻭﺍﺀ ﻭﻃﹶﺮﻳﻖٌ َﻧ ْﻬﺞُ‬ ‫ﻣَﻦ ﻳﻚ ﺫﺍ ﺷ ٍّ‬
‫)ﻭَﺍ ْﺣ ﹶﺬ ْﺭ ُﻫ ْﻢ( ﹶﺃ ﹾﻥ ﻳَﻔﹾﺘِﻨُﻮﻙَ( )‪ (٤٩‬ﺃﻥ ﻳُﻀﻠﹼﻮﻙ ﻭﻳﺴﺘﺰﻟﹼﻮﻙ‪.‬‬
‫ﻚ( )‪ ،(٤٩‬ﻭﺃﻓﺘﻨﺖ ﻟﻐﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻋﺸَﻰ ﺃﻋﺸَﻰ َﻫﻤْﺪﺍﻥ‪:‬‬ ‫ﷲ ﹺﺇﹶﻟ ْﻴ َ‬
‫ﺾ ﻣَﺎ ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍ ُ‬ ‫) َﻋ ْﻦ َﺑ ْﻌ ﹺ‬
‫ﺴِﻠ ﹴﻢ‬
‫ﻟﺌﻦ ﻓﺘَﻨَﺘْﲎ ﳍﻰ ﺑﺎﻷﻣﺲ ﺃﹶﻓﺘﻨﺖْ ‪ُ ...‬ﺳ َﻌﻴْﺪﹰﺍ ﻓﺄﹶﻣﺴَﻰ ﻗﺪ ﻗﹶﻼ ﻛﻞﱠ ﻣُ ْ‬
‫ﷲ‬
‫ﺨﺸَﻰ ﹶﺃ ﹾﻥ ﺗُﺼِﻴﺒَﻨَﺎ ﺩَﺍِﺋ َﺮ ﹲﺓ( )‪ (٥٢‬ﺃﻱ ﺩﻭﻟﺔ‪ ،‬ﻭﺍﻟﺪﻭﺍﺋﺮ ﻗﺪ ﺗﺪﻭﺭ‪ ،‬ﻭﻫﻲ ﺍﻟﺪﻭﻟﺔ‪ ،‬ﻭﺍﻟﺪﻭﺍﺋﻞ ﺗﺪﻭﻝ‪ ،‬ﻭﻳُﺪﻳﻞ ﺍ ُ‬ ‫ﻓﻴﻪ ﻟﻐﺘﺎﻥ )َﻧ ْ‬
‫ﻣﻨﻪ‪ ،‬ﻗﺎﻝ ﺣُﻤَﻴﺪ ﺍﻷﺭﻗﻂ‪:‬‬

‫ﻳ ُﺮﺩّ ﻋﻨﻚ ﺍﻟﻘﹶﺪ َﺭ ﺍﳌﻘﺪﻭﺭَﺍ ‪ ...‬ﻭﺩﺍﺋﺮﺍﺕِ ﺍﻟﺪﱠﻫﺮ ﺃ ﹾﻥ ﺗﺪﻭﺭﺍ‬

‫ﺢ( )‪ (٥٢‬ﺃﻱ ﺑﺎﻟﻨّﺼﺮ‪.‬‬ ‫)ﺑﹺﺎ ﹾﻟﹶﻔ ْﺘ ﹺ‬
‫ﻼ ﹶﺓ( )‪ (٥٥‬ﺃﻱ ﻳُﺪﳝﻮﻥ ﺍﻟﺼﻼﺓ ﰲ ﺃﻭﻗﺎﻬﺗﺎ‪.‬‬ ‫)ﻳُﻘِﻴﻤُﻮ ﹶﻥ ﺍﻟﺼﱠ ﹶ‬
‫ﷲ ُﻫ ُﻢ ﺍ ﹾﻟﻐَﺎِﻟﺒُﻮ ﹶﻥ( )‪ (٥٦‬ﺃﻱ ﺃﻧﺼﺎﺭ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﺏﺍ ِ‬‫)ﹶﻓﹺﺈﻥﹼ ِﺣ ْﺰ َ‬
‫ﻒ ﺃﹶﺿﻮَﻯ ﻭﺑﹺﻼ ﹸﻝ ﺣِﺰْﺑﹺﻲ‬ ‫ﻭﻛﻴ َ‬
‫ﻗﻮﻟﻪ‪ :‬ﹶﺃﺿﻮﻯ ﺃﻱ ﺃﻧﺘﻘﺺ ﻭﺃﺳﺘﻀﻌﻒ‪ ،‬ﻣﻦ ﺍﻟﻀﱠﻮَﻯ‪.‬‬
‫) َﻫ ﹾﻞ َﺗ ْﻨ ِﻘﻤُﻮ ﹶﻥ ﻣِﻨﱠﺎ( )‪ (٥٩‬ﺃﻱ ﻫﻞ ﺗﻜﺮﻫﻮﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﻧَﻘﹶﻤﻮﺍ ﺃﻛﺜﺮ‪ ،‬ﻭﻧَﻘِﻤﻮﺍ ﻭﺍﺣﺪ‪ ،‬ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﻟﻴﺲ ﺃﺣﺪﳘﺎ ﺑﺄﻭﻟﹶﻰ ﺑﺎﻟﻮﺟﻪ‬
‫ﻣﻦ ﺍﻵﺧﺮ ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
 ‫ﻣﺎ ﻧَﻘﹶﻤﻮﺍ ﻣﻦ ﻧﱯ ﺃﻣﻴﱠ ﹶﺔ ﺇﻻﹼ ‪ ...‬ﺃﻬﻧﻢ ﻳَﺤﻤﻠﻮﻥ ﺍﻥ ﹶﻏﻀِﺒﻮﺍ‬
‫ﻚ ﻣَﺜﹾﻮَﺑﹰﺔ( )‪ :(٦٠‬ﺗﻘﺪﻳﺮﻫﺎ َﻣ ﹾﻔﻌَﻠﺔ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺗﻘﺪﻳﺮ َﻣﺼْﻴﺪﺓ ﻣﻦ ﺻِﺪﺕُ‪ ،‬ﻭ َﻣﺸْﻌﻠﺔ ﻣﻦ ﺷﻌَﻠﺖ؛ ﻭﻣﻦ‬ ‫ﺸ ﹴّﺮ ِﻣ ْﻦ ﹶﺫِﻟ َ‬ ‫)ﹺﺑ َ‬
‫ﻗﺮﺃﻫﺎ ) َﻣﹸﺜﻮَﺑﹰﺔ( ﻓﺠﻌﻞ ﺗﻘﺪﻳﺮﻫﺎ‪ :‬ﻣﻔﻌُﻮﻟﺔ‪ ،‬ﲟﻨﺰﻟﺔ َﻣﻀُﻮﻓﺔ ﻭ َﻣﻌُﻮﺷﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‪:‬‬
‫ﻒ ﺍﻟﺴﱠﺎﻕ ﻣِﺌﺰَﺭﹺﻯ‬ ‫ﺖ ﺇﺫﺍ ﺟﺎﺭﹺﻯ ﺩﻋﺎ ﳌﹶﻀﻮﻓ ٍﺔ ‪ ...‬ﹶﺃ َﺷﻤﱢﺮ ﺣﱴ َﻳْﻨﺼُ َ‬ ‫ﻭﻛﻨ ُ‬
‫ﻓﺨﺮﺝ ﳐﺮﺝ ﻣﻴﺴُﻮﺭ ﻭﻣﻌﺴﻮﺭ‪.‬‬
‫ﷲ ﻣَﻐْﻠﹸﻮﻟﹶﺔﹲ( )‪ (٦٤‬ﺃﻱ ﺧﲑ ﺍﷲ ُﻣ ْﻤﺴَﻚ‪.‬‬ ‫)َﻳﺪُ ﺍ ِ‬
‫ﺏ( )‪ (٦٤‬ﺃﻱ ﻛﻠﻤﺎ ﻧﺼﺒﻮﺍ ﺣﺮﺑﹰﺎ‪.‬‬ ‫ﺤ ْﺮ ﹺ‬
‫)ﻭَﺃﹶﻟﹾﻘﹶﻴْﻨَﺎ َﺑْﻴَﻨﻬُﻢُ ﺍ ﹾﻟَﻌﺪَﺍ َﻭ ﹶﺓ ﻭَﺍﻟﹾﺒَﻐْﻀَﺎﺀَ( )‪ (٦٤‬ﺃﻱ ﺟﻌﻠﻨﺎ ) ﹸﻛﻠﱠﻤَﺎ ﹶﺃ ْﻭﹶﻗﺪُﻭﺍ ﻧَﺎﺭﹰﺍ ِﻟﹾﻠ َ‬
‫)ﻟﹶﻜﹶﻔﱠﺮْﻧَﺎ َﻋ ْﻨ ُﻬ ْﻢ َﺳﻴﱢﺌﹶﺎِﺗ ﹺﻬ ْﻢ( )‪ (٦٥‬ﺃﻱ ﳌﹶﺤﻮﻧﺎ ﻋﻨﻬﻢ‪.‬‬
‫) ِﻣ ْﻨ ُﻬ ْﻢ ﺃﹸﻣﱠﺔﹲ( )‪ (٦٦‬ﺃﻱ ﲨﺎﻋﺔ‪.‬‬
‫ﺱ( )‪ (٦٧‬ﳝﻨﻌﻚ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬ ‫ﻚ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬ ‫ﺼﻤُ َ‬ ‫)َﻳﻌْ ِ‬
‫ﺖ ﻋﻠﻴﻜﻢ ﻣﺎﻟﻜﹰﺎ ﺇﻥﹼ ﻣﺎﻟﻜﺎ ‪ ...‬ﺳﻴَﻌﺼﻤﻜﻢ ﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﻨﺎﺱ ﻋﺎﺻ ُﻢ‬ ‫ﻭﻗﻠ ُ‬
‫ﺴُﺘ ْﻢ َﻋﻠﹶﻰ َﺷ ْﻲ ٍﺀ( )‪ (٦٨‬ﺃﻱ ﻟﻴﺲ ﰲ ﺃﻳﺪﻳﻜﻢ ﺣُﺠﺔ ﻭﻻ ﺣﻖ ﻭﻻ ﺑﻴﺎﻥ‪.‬‬ ‫)ﹶﻟ ْ‬
‫ﺱ( )‪ (٦٨‬ﺃﻱ ﻻ ﺗَﺤﺰﻥ‪َ ) .‬ﻋﻠﹶﻰ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ ﺍﻟﹾﻜﹶﺎِﻓﺮﹺﻳ َﻦ( )‪ ،(٦٨‬ﻭﻻ ﲡﺰﻉ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬ ‫ﻼ ﺗَﺄ َ‬ ‫)ﹶﻓ ﹶ‬
‫ﺖ ﻋﻴﻨﺎﻩ ﻣِﻦ ﹶﻓﺮْﻁ ﺍﻷَﺳَﻰ‬ ‫ﻭَﺃﳓﹶﻠﺒ ْ‬
‫ﻭﺍﻷﺳَﻰ‪ :‬ﺍﳊﹸﺰﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﹶﺃ ِﺳ َﻰ ﻳﺄﺳَﻰ‪ ،‬ﻭﺃﻧﺸﺪ‪:‬‬
‫ﻚ ﺃﺳﻰ ﻭﲡﻠﹼ ِﺪ‬ ‫ﻳﻘﻮﻟﻮﻥ ﻻ ﻬﺗِﻠ ْ‬
‫)ﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻫَﺎﺩُﻭﺍ ﻭﺍﻟﺼﱠﺎﺑﺌﹸﻮ ﹶﻥ ﻭَﺍﻟﻨﱠﺼَﺎﺭَﻯ( )‪ :(٦٦‬ﻭﺍﻟﺼﺎﺑﺊ ﺍﻟﺬﻱ ﳜﺮﺝ ﻣﻦ ﺩﻳﻦ ﺇﱃ ﺩﻳﻦ‪ ،‬ﻛﻤﺎ ﺗﺼﺒُﺆ‬
‫ﺸﺮَﻙ ﰲ‬
‫ﺍﻟﻨﺠﻮ ُﻡ ﻣﻦ ﻣﻄﺎﻟﻌﻬﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺻﺒﺄﺕ ِﺳﻨﱡﻪُ ﻭﺻﺒﺄ ﻓﻼﻥ ﻋﻠﻴﻨﺎ‪ :‬ﺃﻱ ﻃﻠﹶﻊ؛ ﻭﺭﻓﻊ )ﺍﻟﺼﺎﺑﺌﻮﻥ( ﻷﻥ ﺍﻟﻌﺮﺏ ﲣﺮﺝ ﺍﹸﳌ ْ‬
‫ﻑ ﻭﻻ ﻳُﻌﻤﻠﻮﻥ ﺍﻟﻨﺼﺐ ﻓﻴﻪ‪ ،‬ﻭﻣﻊ ﻫﺬﺍ ﺇﻥ‬ ‫ﺍﳌﻨﺼﻮﺏ ﺍﻟﺬﻱ ﻗﺒﻠﹶﻪ ﻣﻦ ﺍﻟﻨﺼﺐ ﺇﱃ ﺍﻟﺮﻓﻊ ﻋﻠﻰ ﺿﻤﲑ ﻓﻌﻞ ﻳﺮﻓﻌﻪ‪ ،‬ﺃﻭ ﺍﺳﺘﺌﻨﺎ ٍ‬
‫ﻣﻌﲎ )ﺇﻥﹼ( ﻣﻌﲎ ﺍﻻﺑﺘﺪﺍﺀ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻬﻧﺎ ﻻ ﺗﻌﻤﻞ ﺇﻻ ﻓﻴﻤﺎ ﻳﻠﻴﻬﺎ ﰒ ﺗﺮﻓﻊ ﺍﻟﺬﻱ ﺑﻌﺪ ﺍﻟﺬﻱ ﻳﻠﻴﻬﺎ ﻛﻘﻮﻟﻚ‪ :‬ﺇﻥ ﺯﻳﺪﹰﺍ ﺫﺍﻫﺐٌ‪،‬‬
‫ﺖ ﺍﻷﺧﲑ ﻋﻠﻰ ﻣﻌﲎ ﺍﻻﺑﺘﺪﺍﺀ‪ .‬ﲰﻌﺖ ﻏﲑ ﻭﺍﺣﺪ ﻳﻘﻮﻝ‪:‬‬ ‫ﺖ ﺑﲔ ﻣُﺸﺮَﻛﲔ ﺭﻓﻌ َ‬ ‫ﻓﺬﺍﻫﺐ ﺭﻓﻊٌ‪ ،‬ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﻭﺍﻟﻴ َ‬
‫ﺐ‬
‫ﻓﻤ َﻦ َﻳﻚُ ﺃﹶﻣﺴَﻰ ﺑﺎﳌﺪﻳﻨﺔ َﺭ ْﺣﻠﹸﻪ ‪ ...‬ﻓﺈﻧﱢﻲ ﻭﻗﹶﻴّﺎﺭٌ ﻬﺑﺎ ﻟﻐﺮﻳ ُ‬
‫ﻭﻗﺪ ﻳﻔﻌﻠﻮﻥ ﻫﺬﺍ ﻓﻴﻤﺎ ﻫﻮ ﺃﺷﺪّ ﲤﻜﻨﹰﺎ ﰲ ﺍﻟﻨﺼﺐ ﻣﻦ )ﺇﻥﹼ(‪ .‬ﲰﻌﺖ ﻏﲑ ﻭﺍﺣﺪ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﻛ ﱡﻞ ﻗﻮ ﹴﻡ ﺃﹶﻃﺎﻋﻮﺍ ﺃﹶﻣﺮ ﺳﻴﱢﺪﻫﻢ ‪ ...‬ﺇﻻﹼ ُﻧﻤَﲑﹰﺍ ﺃﹶﻃﺎﻋﺖ ﺃﻣ َﺮ ﻏﺎﻭﻳﻬﺎ‬
‫ﺨﻠﱢﻴﻬﺎ‬‫ﺍﻟﻈﱠﺎﻋﻨﻮﻥ ﻭﳌﺎ ﻳُﻈﻌِﻨﻮﺍ ﺃﺣﺪﹰﺍ ‪ ...‬ﻭﺍﻟﻘﺎﺋﻠﲔ ﳌﻦ ﺩﺍﺭٌ ُﻧ َ‬
‫ﻭﺭﲟﺎ ﺭَﻓﻌﻮﺍ )ﺍﻟﻘﺎﺋﻠﲔ(‪ ،‬ﻭﻧﺼﺒﻮ )ﺍﻟﻈﺎﻋﻨﲔ(‪.‬‬
‫)ﹶﻓﺮﹺﻳﻘﹰﺎ ﹶﻛﺬﱠﺑُﻮﺍ( )‪ :(٧٠‬ﻣﻘﺪﻡ ﻭﻣﺆﺧﺮ‪ ،‬ﳎﺎﺯﻩ ﻛﺬﺑﻮﺍ ﻓﺮﻳﻘﹰﺎ‪) .‬ﻭَﻓﺮﹺﻳﻘﹰﺎ َﻳ ﹾﻘُﺘﻠﹸﻮ ﹶﻥ( )‪ (٧٠‬ﳎﺎﺯﻩ‪ :‬ﻳﻘﺘﻠﻮﻥ ﻓﺮﻳﻘﹰﺎ‪.‬‬
‫ﺴﺒُﻮﺍ ﹶﺃ ﹾﻥ ﹶﻻ َﺗﻜﹸﻮ ﹸﻥ ِﻓ ْﺘَﻨ ﹲﺔ( )‪ (٧١‬ﻓﺘﻜﻮ ﹸﻥ‪ :‬ﻣﺮﻓﻮﻋﺔﹲ ﻋﻠﻰ ﺿﻤﲑ ﺍﳍﺎﺀ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ‪) :‬ﺃﻧﻪ ﻻ ﺗﻜﻮ ﹸﻥ ﻓِﺘﻨﺔﹲ(‪ ،‬ﻭﻣَﻦ ﻧﺼﺐ‬ ‫) َﻭ َﺣ ِ‬
‫ﺐ ﺃﻥ ﻳﻌﻤﻞ ﰲ ﺍﻟﻔﻌﻞ‪.‬‬ ‫ﺗﻜﻮﻥ ﻓﻌﻠﻰ ﺇﻋﻤﺎﻝ )ﺃﻥ( ﻓﻴﻬﺎ ﻭﻻ ﲤﻨﻊ )ﻻ( ﺍﻟﻨﺼ َ‬
‫ﲑ ِﻣْﻨ ُﻬ ْﻢ( )‪ (٧١‬ﳎﺎﺯﻩ ﻋﻠﻰ ﻭﺟﻬﲔ‪ ،‬ﺃﺣﺪﳘﺎ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﻳﻈﻬﺮﻭﻥ ﻛﻨﺎﻳﺔ ﺍﻻﺳﻢ ﰲ ﺁﺧﺮ ﺍﻟﻔﻌﻞ ﻣَﻊ‬ ‫)ﻋَُﻮﺍ ﻭ ﺻَﻤﱡﻮﺍ ﹶﻛِﺜ ٌ‬
‫ﺇﻇﻬﺎﺭ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﺑﻌﺪ ﺍﻟﻔﻌﻞ ﻛﻘﻮﻝ ﺃﰊ ﻋﻤﺮ ﻭﺍﳍﺬﱄﹼ )ﺃﻛﻠﹸﻮﱐ ﺍﻟﺒَﺮﺍﻏﻴﺚﹸ(‪ .‬ﻭﺍﳌﻮﺿﻊ ﺍﻵﺧَﺮ ﺃﻧﻪ ﻣﺴﺘﺄﻧَﻒ ﻷﻧﻪ ﻳﺘﻢ‬
‫ﺖ‪ :‬ﻋَﻤُﻮﺍ ﻭﺻﻤّﻮﺍ‪ ،‬ﰒ ﺳﻜﺖّ‪ ،‬ﻓﺘﺴﺘﺄﻧﻒ ﻓﺘﻘﻮﻝ‪ :‬ﻛﺜﲑ ﻣﻨﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﻛﺜﲑ ﺻﻔﺔﹲ ﻟﻠﻜﻨﺎﻳﺔ ﺍﻟﱵ ﰲ‬ ‫ﺍﻟﻜﻼﻡ ﺇﺫﺍ ﻗﻠ َ‬
‫ﺁﺧﺮ ﺍﻟﻔﻌﻞ‪ ،‬ﻓﻬﻲ ﰲ ﻣﻮﺿﻊ‪ ،‬ﻣﺮﻓﻮﻉ ﻓﺮﻓﻌﺖ ﻛﺜﲑ ﻬﺑﺎ‪.‬‬
 ‫ﺽ ﻛﺬﺍ ﺃﻱ ﱂ ﻳﺼﺒﻬﺎ‬ ‫ﺖ ﺃﺭ ُ‬‫ﺼﺪﱡﻭﻥ ﻋﻦ ﺍﳋﲑ ﻭﺍﻟﺪﻳﻦ ﻭﺍﳊﻖ ﻭﻳﻘﺎﻝ‪ :‬ﺃﻓﻜ ْ‬ ‫ﺤﺪﱡﻭﻥ ﻭُﻳ َ‬
‫)ﺃﻧﱠﻲ ﻳُﺆْﻓﹶﻜﹸﻮﻥﹶ( )‪ (٧٥‬ﺃﻱ ﻛﻴﻒ ُﻳ َ‬
‫ﻣﻄﺮ ﻭ ﺻُﺮﻑ ﻋﻨﻬﺎ ﻭﻻ ﻧﺒﺎﺕ ﻓﻴﻬﺎ ﻭﻻ ﺧﲑ‪.‬‬
‫) ﺑﺎﻟﱠﻠ ْﻐ ﹺﻮ( )‪ (٨٩‬ﺃﻱ ﺑﺎﻟﺬﻱ ﻫﻮ ﻓﻀﻞ‪ :‬ﻻ ﻭﺍﷲ‪ ،‬ﻭﺑﻠﹶﻰ ﻭﺍﷲ‪ ،‬ﻣﺎ ﱂ ﲢﻠﻔﻮﺍ ﻋﻠﻰ ﺣّ ﹴﻖ ﺗﺬﻫﺒﻮﻥ ﺑﻪ‪ ،‬ﻭﻣﺎ ﱂ ﺗﻌﻘِﺪﻭﺍ ﻋﻠﻴﻪ ﺃﻱ‬
‫ﺗﻮﺟﺒﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺴﻜﻢ‪.‬‬
‫)ﹶﻓ ﹶﻜﻔﹼﺎ َﺭﺗُﻪُ )‪ (٨٩‬ﺃﻱ ﻓﻤَﺤﻮﻩ‪.‬‬

‫ﺡ ﺃﻭ ﺑﻐﲑﻫﺎ ﻭﺍﻟﻘﻤﺎﺭُ‪.‬‬ ‫)ﻭَﺍﻟﹾﻤَﻴْﺴِﺮ( )‪ (٨٩‬ﺃﻱ ﺍﻟﻮﺟﺎﺏ ﺃﻱ ﺍﳌﻮﺍﺟﺒﺔ ﻣﻦ ﻭﺟﺐ ﺍﻟﺸﻲﺀ ﻭﺍﻷﻣﺮ ﺑﻘﺪﺍ ﹴ‬
‫ﷲ ﹺﺑﺸَﻲ ٍﺀ ِﻣ َﻦ ﺍﻟﺼﱠْﻴ ِﺪ( )‪ (٩٤‬ﺃﻱ ﻟﻴﺨﺘﱪﻧﻜﻢ ﻭﻟﻴﺒﺘﻠﻴﻨﻜﻢ‪.‬‬ ‫)ﹶﻟَﻴ ْﺒﻠﹸ َﻮﻧﱠﻜﹸﻢُ ﺍ ُ‬
‫)ﻓﹶ ﺠَﺰَﺍﺀٌ ِﻣ ﹾﺜﻞﹸ ﻣَﺎ ﹶﻗَﺘ ﹶﻞ ِﻣ َﻦ ﺍﻟﻨﱠَﻌ ﹺﻢ( )‪ (٩٥‬ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﺍﻹﺑﻞ ﻭﺍﻟﺒﻘﺮ ﻭﺍﻟﻐﻨﻢ‪ ،‬ﻭﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻨّﻌَﻢ ﺍﻹﺑ ﹸﻞ‪.‬‬
‫ﺤﻜﹸﻢُ ﹺﺑ ِﻪ ﺫﹶﻭَﺍ َﻋ ْﺪ ﹴﻝ ِﻣ ْﻨﻜﹸﻢْ‪ (٩٥) ،‬ﻓﺠﺎﺀ ﻣﺼﺪﺭﹰﺍ ﰲ ﺍﻟﻘﺮﺁﻥ ﻛﻠﱢﻪِ؛ ﻣَﻦ ﺟﻌﻠﻪ ﺻﻔ ﹰﺔ ﻋﻠﻰ ﺃﻧﻪ ﻣﺼﺪﺭٌ ﻭﻟﻔﻈﻪ ﻟﻸﻧﺜﻰ‬ ‫)َﻳ ْ‬
‫ﻭﺍﻟﺬﻛﺮ ﻭﺍﳉﻤﻴﻊ ﺳﻮﺍﺀ؛ ﻫﻲ ﻋَﺪْﻝﹲ ﻭﻫﻢ ﻋﺪﻝ‪ ،‬ﻗﺎﻝ ﺯُﻫَﲑ‪:‬‬
‫ﻣﱴ ﻳَﺸﺘﺠ ْﺮ ﻗﻮﻡٌ ﻳﻘ ﹾﻞ َﺳ َﺮﻭَﺍﺗُﻬﻢ ‪ُ ...‬ﻫ ُﻢ ﺑﻴﻨﻨﺎ ﻓﻬ ْﻢ ﺭﺿﹰﺎ ﻭ ُﻫ ُﻢ َﻋ ْﺪﻝﹸ‬
‫ﻓﺠﻌﻠﻪ ﻫِﺸﺎﻡٌ ﺃﺧﻮ ﺫﻱ ﺍﻟﺮﱡﻣﺔ ﺻِﻔ ﹰﺔ ﲡﺮﻯ ﳎﺮﻯ ﺿﺨﻢ ﻭﺿﺨﻤﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻋﺪﻝ‪ ،‬ﻭ َﻋﺪْﻟﺔ ﻟﻠﻤﺮﺃﺓ‪.‬‬
‫ﺻﻴَﺎﻣﹰﺎ( )‪ (٩٥‬ﻣﻔﺘﻮﺡ ﺍﻷﻭﻝ‪ ،‬ﺃﻱ ﻣﺜﻞ ﺫﻟﻚ‪) ،‬ﻓﺈﺫﺍ ﻛﺴَﺮﺕ ﻓﻘﻠﺖ‪ :‬ﻋِﺪﻝ ﻓﻬﻮ ﹺﺯﻧَﺔ ﺫﻟﻚ(‪.‬‬ ‫ﻚ ِ‬ ‫) ﺃ ْﻭ َﻋ ْﺪﻝﹸ ﹶﺫِﻟ َ‬
‫ﻕ َﻭﺑَﺎ ﹶﻝ ﹶﺃ ْﻣ ﹺﺮ ِﻩ( )‪ (٩٥‬ﺃﻱ ﻧَﻜﺎﻝ ﺃﻣﺮﻩ‪ ،‬ﻭﻋﺬﺍﺑﻪَ ﻭﻳﻘﺎﻝ‪ :‬ﻋﺎﻗﺒﺔ ﺃﻣﺮﻩ ﻣﻦ ﺍﻟﺸﺮّ‪.‬‬ ‫)ِﻟَﻴﺬﹸﻭ َ‬
‫ﷲ ِﻣ ْﻨﻪُ( )‪ (٩٥‬ﺭﻓﻊٌ ﻷﻧﻪ ﻣُﺠﺎﺯﺍﺕٌ ﻓﻴﻪ‪ ،‬ﻓﻤﺠﺎﺯُﻩ ﻓﻤﻦ ﻋﺎﺩ ﻓﺈﻥ ﺍﷲ ﻳﻨﺘﻘﻢ ﻣﻨﻪ‪ ،‬ﻭﻋﺎﺩ‪ :‬ﰲ ﻣﻮﺿﻊ ﻳﻌﻮﺩ‪،‬‬ ‫) َﻭ َﻣ ْﻦ ﻋَﺎ َﺩ ﹶﻓَﻴﻨَْﺘ ِﻘﻢُ ﺍ ُ‬
‫ﻗﺎﻝ ﻗﻌﻨﺐ ﺑﻦ ﺃﹸﻡ ﺻﺎﺣﺐ‪:‬‬
‫ﺴ َﻤﻌُﻮﺍ ﺭﹺﻳَﺒ ﹰﺔ ﻃﹶﺎﺭُﻭﺍ ﻬﺑَﺎ ﹶﻓﺮَﺣﹰﺎﻭَﺇ ﹾﻥ ﺫﹸ ِﻛ ْﺮﺕُ ﹺﺑﺴُﻮ ٍﺀ ِﻋ ْﻨ َﺪ ُﻫ ْﻢ ﹶﺃ ِﺫﻧُﻮﺍ‬ ‫ﺇ ﹾﻥ َﻳ ْ‬
‫ﺃﻱ ﺍﺳﺘﻤﻌﻮﺍ‪.‬‬
‫)ﺫﹸﻭ ﺍ ْﻧِﺘﻘﹶﺎﻡ( )‪ :(٩٥‬ﺫﻭ ﺍﺟﺘﺮﺍﺀ‪.‬‬
‫ﺱ( )‪ (٩٧‬ﺃﻱ ﻗﻮَﺍﻣﺎﹰ‪ ،‬ﻭﻗﺎﻝ ُﺣﻤَﻴﺪٌ ﺍﻷﺭْﻗﻂ‪:‬‬ ‫ﺤﺮَﺍ َﻡ ِﻗﻴَﺎﻣﹰﺎ ﻟِﻠﻨﱠﺎ ﹺ‬
‫ﺖ ﺍﹾﻟ َ‬
‫ﷲ ﺍﹾﻟ ﹶﻜ ْﻌَﺒ ﹶﺔ ﺍﹾﻟَﺒ ْﻴ َ‬
‫) َﺟ َﻌ ﹶﻞ ﺍ ُ‬
‫ِﻗﻮَﺍ ُﻡ ﺩُﻧْﻴَﺎ َﻭِﻗﻮَﺍ ُﻡ ﺩِﻳ ﹺﻦ‬
‫ﲑ ﹶﺓ ﺍﻟﱵ ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻳُﺤﺮﱢﻣُﻮﻬﻧﹶﺎ‪ ،‬ﻭﻛﺎﻧﻮﺍ‬ ‫ﺤَ‬ ‫ﷲ ِﻣ ْﻦ ﺑَﺤﹺﻴ َﺮ ٍﺓ َﻭ ﹶﻻ ﺳَﺎِﺋَﺒ ٍﺔ( )‪ (١٠٣‬ﺃﻱ‪ :‬ﻣﺎ ﺣﺮﱠ َﻡ ﺍﷲ ﺍﻟَﺒ ِ‬ ‫)ﻣَﺎ َﺟ َﻌ ﹶﻞ ﺍ ُ‬
‫ﺕ ﻣﻦ ﺫﻛﹶﺮ ﺃﻭ ﺃﹸﺛﲎ ﻓﻬﻮ ﲟﻨﺰﻟﺘﻬﺎ‪،‬‬ ‫ﺤﺮﱢﻣُﻮ ﹶﻥ ﻭَﺑَﺮَﻫَﺎ ﻭ ﹶﻇ ْﻬﺮَﻫﺎ ﻭَﻟﹾ ﺤَﻤَﻬَﺎ ﻭﻟﺒَﻨﻬَﺎ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭَﻳُ ﺤِﻠﱡﻮﻬﻧﺎ ﻟﻠﺮﺟﺎﻝ‪ ،‬ﻭﻣﺎ ﻭَﻟ َﺪ ْ‬ ‫ُﻳ َ‬
‫ﺤﲑَﺓ ﻓﻬﻮ ﻋﻨﺪﻫﻢ ﺣﺎﻡ‪ ،‬ﻭﻫﻮ‬ ‫ﺏ َﺟ َﻤ ﹲﻞ ﻣﻦ َﻭﹶﻟ ِﺪ ﺍﻟَﺒ ِ‬
‫ﺖ ﺍﻟَﺒ ﺤِﲑﺓ ﺍﺷﺘﺮَﻙ ﺍﻟﺮﺟﺎ ﹸﻝ ﻭﺍﻟﻨﺴﺎﺀ ﰲ ﺃﹶﻛﻞ ﳊﻤﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﺿُ ﹺﺮ َ‬ ‫ﻭﺇﻥ ﻣﺎَﺗ ْ‬
‫ﺍﺳﻢٌ ﻟﻪ‪.‬‬
‫ﺕ ﻣﻦ َﻭﹶﻟ ٍﺪ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺳﺘﺔ ﺃﻭﻻﺩ ﻓﻌﻠﻰ ﻫﻴﺌﺔ ﺃﹸﻣﻬﺎ ﻭﲟﻨﺰﻟﺘﻬﺎ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﻭﺍﻟﺴﺎﺋﺒﺔ ﻣﻦ ﺍﻟﻨﱠ َﻌ ﹺﻢ ﻋﻠﻰ ﳓﻮ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻬﻧﺎ ﻣﺎ َﻭﹶﻟ َﺪ ْ‬
‫ﺖ ﺑﺬ ﹶﻛ ﹴﺮ ﺃﻭ ﺃﹸﻧﺜﹶﻰ‪ ،‬ﻓﻬﻮ ) َﻭ ﺻِﻴﻠﺔ(‬ ‫ﺕ ﺍﻟﺴﺎﺑ َﻊ ﺫﻛﺮﹰﺍ ﺃﻭ ﹶﺫ ﹶﻛ َﺮ ْﻳﻦﹺ‪ ،‬ﻭﳓﻮَﻩ‪ ،‬ﻓﺄﻛﻠﻪ ﺍﻟﺮﺟﺎﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺇﻥ ﺃﺗﺄ َﻣ ْ‬ ‫َﻭﹶﻟ َﺪ ِ‬
‫ﺕ ﺳﺒﻌ ﹶﺔ ﺃﺑﻄﻦ‪،‬‬ ‫)‪(١٠٣‬؛ ﻓﻼ ﻳﺬﺑﺢ ﺍﻟﺬﻛﺮ‪ ،‬ﻳﺘﺮﻙ ﺫﲝﻪ ﻣﻦ ﺃﺟﻞ ﺃﺧﺘﻪ؛ ﻭﺇﻥ ﻛﺎﻧﺘﺎ ﺍﺛﻨﺘﲔ ﺗُﺮﹺﻛﺘﺎ‪ ،‬ﻓﻠﻢ ﺗﺬﲝﺎ؛ ﻭﺇﺫﺍ َﻭﹶﻟ َﺪ ْ‬
‫ﻛﻞﹼ ﺑﻄﻦ ﺫﻛﺮﹰﺍ ﻭﺃﹸﻧﺜﻰ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻗﺪ َﻭ ﺻَﻠﺖ ﺃﺧﺎﻫﺎ؛ ﻭﺇﺫﺍ ﻭﺿﻌﺖ ﺑﻌﺪ ﺳﺒﻌﺔ ﺃﺑﻄ ﹴﻦ ﺫﻛﺮﹰﺍ ﺃﻭ ﺃﹸﻧﺜﻰ ﻗﺎﻟﻮﺍ‪ :‬ﻭﺻﻠﺖ ﺃﺧﺎﻫﺎ‪،‬‬
‫ﻓﹶﺄ ْﺣ َﻤﻮْﻫﺎ ﻭﺗﺮﻛﻮﻫﺎ َﺗﺮْﻋﻰ ﻭﻻ ﳝﺴّﻬﺎ ﺃﺣﺪ؛ ﻓﺈﻥ ﻭﺿﻌﺖ ﺃﻧﺜﻰ ﺣﻴّ ﹰﺔ ﺑﻌﺪ ﺍﻟﺒﻄﻦ ﺍﻟﺴﺎﺑﻊ ﻛﺎﻧﺖ ﻣﻊ ﺃﻣﻬﺎ ﻛﺴﺎﺋﺮ ﺍﻟﻨّﻌﻢ ﱂ‬
‫ﺖ ﺫﻛﺮﹰﺍ ﺣﻴّﹰﺎ‬ ‫ﺿ َﻌ ْ‬ ‫ﺤ َﻢ ﻻ ﻫﻲ ﻭﻻ ﺃﻣﱡﻬﺎ؛ ﻭﺇﻥ ﻭﻟﺪﺕ ﺃﻧﺜﻰ ﻣﻴﺘﺔ ﺑﻌﺪ ﺍﻟﺒﻄﻦ ﺍﻟﺴﺎﺑﻊ ﺃﻛﻠﺘﻬﺎ ﺍﻟﻨﱢﺴَﺎﺀ ﺩﻭﻥ ﺍﻟﺮﺟﺎﻝ؛ ﻓﺈﻥ َﻭ َ‬ ‫ﺗُ ْ‬
‫ﺖ ﺫﻛﺮﹰﺍ ﻣﻴّﺘﺎﹰ ﺑﻌﺪ ﺍﻟﺒﻄﻦ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺃﻛﻠﻪ ﺍﻟﺮﺟﺎ ﹸﻝ ﺩﻭﻥ‬ ‫ﺿ َﻌ ْ‬
‫ﺑﻌﺪ ﺍﻟﺒﻄﻦ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺃﻛﻠﻪ ﺍﻟﺮﺟﺎ ﹸﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ؛ ﻭﻛﺬﻟﻚ ﺇﻥ َﻭ َ‬
‫ﺖ‬
‫ﺿ َﻌ ْ‬
‫ﺖ ﺫﻛﺮﹰﺍ ﻭﺃﹸﻧﺜﻰ ﻣﻴﺘﲔ ﺑﻌﺪ ﺍﻟﺒﻄﻦ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺃﻛﻠﻬﻤﺎ ﺍﻟﺮﺟﺎ ﹸﻝ ﻭﺍﻟﻨﺴﺎﺀ ﲨﻴﻌﹰﺎ ﺑﺎﻟﺘﺴﻮﻳﺔ؛ ﻭﺇﻥ َﻭ َ‬ ‫ﺿ َﻌ ْ‬ ‫ﺍﻟﻨﺴﺎﺀ؛ ﻭﺇﻥ َﻭ َ‬
 ‫ﺫﻛﺮﹰﺍ ﻭﺃﻧﺜﻰ ﺣﻴﲔ ﺑﻌﺪ ﺍﻟﺒﻄﻦ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﺃﻛﻞ ﺍﻟﺬ ﹶﻛ َﺮ ﻣﻨﻬﺎ ﺍﻟﺮﺟﺎ ﹸﻝ ﺩﻭﻥ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﻷﻧﺜﻰ ﻣﻊ ﺃﹸﻣﻬﺎ ﻛﺴﺎﺋﺮ ﺍﻟﻨّﻌَﻢ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷ ﹾﺛﺮَﻡ‪ :‬ﻭﺍﻟﺴﺎﺋﺒﺔ ﻣﻦ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﺗﻌﺘﻘﻪ ﺳﺎﺋﺒﺔ‪ ،‬ﻓﻼ ﺗﺮﺛﻪ؛ ﺃﻱ ﺳﻴﺒّﺘﻪ‪ ،‬ﻭﻻ ﻋﻘﻞ ﻋﻠﻴﻪ‪.‬‬
‫ﺴﻴﱠﺐُ ﻭﻻ ﺗُﺤﺒﺲ ﻋﻦ َﺭ ْﻋﻰﹴ‪ ،‬ﻭﻻ ﻋﻦ ﻣﺎ ٍﺀ ﻭﻻ‬ ‫ﻭﺍﻟﺴﺎﺋﺒﺔ ﻣﻦ ﲨﻠﺔ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺗﻜﻮﻥ ﻣﻦ ﺍﻟﻨﺬﻭﺭ‪ ،‬ﳚﻌﻠﻮﻬﻧﺎ ﻷﺻﻨﺎﻣﻬﻢ‪ ،‬ﻓﺘُ َ‬
‫ﻳﺮﻛﺒﻬﺎ ﺃﺣﺪ‪.‬‬
‫)ﺣَﺎ ﹴﻡ( )‪ ،(١٠٣‬ﻭﺍﳊﺎﻡ ﻣﻦ ﹸﻓ ﺤُﻮﻝ ﺍﻹﺑﻞ ﺧﺎﺻﺔﹰ‪ ،‬ﺇﺫﺍ ﻧﺘﺠﻮﺍ ﻣﻨﻪ ﻋﺸﺮﺓ ﺃﺑﻄﻦ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻗﺪ َﺣﻤَﻰ ﻇﻬﺮَﻩ‪ ،‬ﻓﹶﺄ ْﺣﻤَﻮﺍ ﻇﻬ َﺮ ُﻩ‬
‫ﻭﻭَﺑﺮَﻩ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻓﻠﻢ ُﳝﺲﱠ‪ ،‬ﻭﱂ ُﻳﺮْﻛﺐ‪ ،‬ﻭﱂ ُﻳ ﹾﻄﺮَﻕ‪.‬‬
‫ﻭﺍﻟَﺒ ﺤِﲑﺓ‪ :‬ﺟﻌﻠﻬﺎ ﻗﻮﻡ ﻣﻦ ﺍﻟﺸﺎﺓ ﺧﺎﺻﺔ ﺇﺫﺍ ﻭﻟﺪَﺕ ﲬﺴﺔ ﺃﺑﻄﻦ ﲝّﺮﻭﺍ ﺃﹸﺫﻬﻧﺎ ﻭُﺗﺮﹺﻛﺖ‪ ،‬ﻓﻼ ﳝﺴّﻬﺎ ﺃﺣﺪ ﻭﻻ ﺷﻴﺌﺎﹰ ﻣﻨﻬﺎ‬
‫ﻳَﺒﺤّﺮُﻭﻥ ﺃﹸﺫﻬﻧﺎ؛ ﺃﻱ ﳜﺮﻣﻮﻬﻧﺎ‪.‬‬
‫ﻭﺍﻟﻔﺮﻉ ﻣﻦ ﺍﻹﺑﻞ ﺃﻭﻝ ﻭﻟﺪ ﺗﻀﻌﻪ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﻳﻔﺮﻉ ﻷﺻﻨﺎﻣﻬﻢ؛ ﺃﻱ ﻳﺬﺑﺢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﻓﺮﻋﻨﺎ ﺃﻱ ﺫﲝﻨﺎ ﺗﻠﻚ‪ .‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺑﻞ‬

‫ﺍﻟَﺒ ﺤِﲑﺓ ﺃﻧّﻬﺎ ﺇﺫ ﺍﻧﺘﺠﺖ ﺍﻟﻨﺎﻗﺔ ﲬﺴﺔ ﺃﺑﻄﻦ ﻓﻜﺎﻥ ﺁﺧﺮﻫﺎ َﺳﻘﹾﺒﺎﹰ‪ ،‬ﺃﻱ ﺫﻛﺮﹰﺍ ﲝّﺮُﻭﺍ ﺃﺫﻥ ﺍﻟﻨﺎﻗﺔ‪ ،‬ﺃﻱ ﺷﻘﻮﻫﺎ ﻭﺧﻠﹼﻮﺍ ﻋﻨﻬﺎ‪،‬‬
‫ﺤﻞﹲ‪ ،‬ﻭﱂ ﺗُ ْﺪﻓﹶﻊ ﻋﻦ ﻣﺎﺀٍ‪ ،‬ﻭﻻ ﻋﻦ َﻣﺮْﻋﻰ‪ ،‬ﻭﺣﺮّﻣﻮﺍ ﺫﻟﻚ ﻣﻨﻬﺎ‪ ،‬ﻓﺘﻠﻘﻰ ﺍﳉﺎﺋﻊ‪ ،‬ﻓﻼ ﻳﻨﺤﺮﻫﺎ‪ ،‬ﻭﻻ‬ ‫ﺐ ﻭﱂ ﻳﻀﺮ ﻬﺑﺎ ﹶﻓ ْ‬ ‫ﻓﻠﻢ ُﺗ ْﺮ ﹶﻛ ْ‬
‫ﻳﺮﻛﺒﻬﺎ ﺍﹸﳌ ْﻌﻴﹺﻰ ﲢﺮّﺟﹰﺎ‪.‬‬
‫ﺽ ﺍﻟﺮﱠﺟﻞ َﻧ ﹶﺬﺭَ؛ ﺇﻥ َﺑﺮﹺﻯﺀ ﻟﻴﺴﻴﱭﱠ ﺑﻌﲑﺍﹰ‪ ،‬ﺃﻭ ﺇﻥ ﹶﻗ ِﺪ َﻡ ﻣﻦ ﺳﻔﺮ‪ ،‬ﺃﻭ ﻏﺰﻭﺓ‪،‬‬ ‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﺴﺎﺋﺒﺔ ﻻ ﺗﻜﻮﻥ ﺇﻻﱠ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﺇﻥ َﻣ ﹺﺮ َ‬
‫ﺃﻭ ﺷﻜﺮ َﺭ ﹾﻓ َﻊ ﺑﻼ ٍﺀ ﺃﻭ ﻧﻘﻤ ٍﺔ َﺳﻴّﺐ ﺑﻌﲑﺍﹰ‪ ،‬ﻓﻜﺎﻥ ﲟﻨﺰﻟﺔ ﺍﻟَﺒ ﺤِﲑﺓ؛ ﻭﻛﺬﻟﻚ ﺍﳌﹸ ْﻌِﺘﻖُ ﺍﻟﺴﺎﺋﺒ ﹶﺔ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻻ ﻳﺮﺛﻪ ﺍﻟﺬﻱ ﻳﻌﺘﻘﻪ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻟ َﻮ ﺻِﻴﻠﺔﹸ ﻣﻦ ﺍﻟﻐﻨﻢ ﺧﺎﺻ ﹰﺔ ﺇﺫﺍ ﻭﻟﱠﺪُﻭﻫﺎ ﺫﻛﺮﹰﺍ ﺟﻌﻠﻮﻫﺎ ﻷﺻﻨﺎﻣﻬﻢ ﻓﺘﻘﺮﱠﺑﻮﺍ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﻭﻟﱠﺪُﻭﻫﺎ ﺃﹸﻧﺜﻰ؛ ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﻩ ﻟﻨﺎ‬
‫ﺧﺎﺻ ﹰﺔ ﺩﻭﻥ ﺁﳍﺘﻨﺎ‪ ،‬ﻭﺇﺫﺍ ﻭَﻟﱠﺪُﻭﻫﺎ ﺫﻛﺮﹰﺍ ﺃﻭ ﺃﻧﺜﻰ؛ ﻗﺎﻟﻮﺍ‪ :‬ﻭﺻﻠﺖ ﺃﺧﺎﻫﺎ ﻓﻠﻢ ﻳﺬﲝﻮﺍ ﺃﺧﺎﻫﺎ ﻹﳍﺘﻬﻢ ﳌﻜﺎﻬﻧﺎ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺑﻞ )ﺍﳊﺎﻡ( ﻫﻮ ﻛﻤﺎ ﻭﺻﻒ ﰲ ﺃﻭﻝ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪ ،‬ﺇﻻﱠ ﺃﻬﻧﻢ ﳚﻌﻠﻮﻧﻪ ﻷﺻﻨﺎﻣﻬﻢ ﻭﺁﳍﺘﻬﻢ‪ ،‬ﻓﻼ ﻳﻬﺎﺝ‪.‬‬
‫ﺏ( )‪ (١٠٣‬ﺃﻱ ﳜﺘﻠﻘﻮﻥ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ‪.‬‬ ‫ﷲ ﺍ ﹾﻟ ﹶﻜ ِﺬ َ‬ ‫)َﻳ ﹾﻔَﺘﺮُﻭ ﹶﻥ َﻋﻠﹶﻰ ﺍ ِ‬
‫ﺕ َﻋﻠﹶﻰ ﺍ ﹾﻟَﻐ ْﺰ ﹺﻝ ﺑﺄ َﺧﺮَﺓ‪،‬‬
‫ﺤﻘﱠﺎ ﺇﺛﹾﻤﹰﺎ( )‪(١٠٧‬؛ ﺃﻱ‪ :‬ﻓﺈﻥ ﻇﹸﻬﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻭﻗﻊ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ‪َ ) :‬ﻋﹶﺜ َﺮ ْ‬ ‫)ﻓﺈ ﹾﻥ ﻋُِﺜ َﺮ َﻋﻠﹶﻰ ﺃﹶﻧﱠﻬُﻤَﺎ ﺍ ْﺳَﺘ َ‬
‫ﺠ ٍﺪ ﹶﻗ َﺮ َﺩﹰﺓ(‪.‬‬
‫ﻉ ﹺﺑَﻨ ْ‬
‫ﻓﹶﻠ ْﻢ ﺗ َﺪ ْ‬
‫ﲔ( )‪ :(١٠٧‬ﻭﺍﺣﺪﻫﺎ ﺍﻷَﻭﱃ؛ ﻭﻣﻦ ﻗﺮﺃﻫﺎ‪ :‬ﺍﻷُﻭﹶﻟﻴَﺎﻥ‪ ،‬ﻓﺎﻟﻮﺍﺣﺪﺓ ﻣﻨﻬﺎ‪ :‬ﺍﻷﻭﱃ‪.‬‬ ‫ﺤﻖﱠ َﻋﹶﻠﻴْ ﹺﻬﻢُ ﺍ َﻷ ْﻭﹶﻟ ﹺ‬ ‫) ﺍ ْﺳَﺘ َ‬
‫ﻚ( )‪ (١١٠‬ﺃﻱ ﻗﻮﱠﻳﺘﻚ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﺟﻞ ﺃﻳﱢﺪ ﺃﻱ ﺷﺪﻳﺪ ﻗﻮﻱﱞ‪.‬‬ ‫)ﹶﺃﻳﱠ ْﺪﺗُ َ‬
‫) ﹶﻛ َﻬ ْﻴﹶﺌ ِﺔ ﺍﻟﻄﱠ ْﻴ ﹺﺮ( )‪ (١١٠‬ﺃﻱ ﻛﻤﺜﻞ ﺍﻟﻄﲑ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﺩﻋﻪ ﻋﻠﻰ ﻫﻴﺌﺘﻪ‪.‬‬
‫ﺖ ﰲ ﻗﻠﻮﻬﺑﻢ‪ ،‬ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻦ ﺗﻔﺴﲑﻫﻢ ﰲ ﻣﻮﺿﻊ ﻗﺒﻞ ﻫﺬﺍ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ‬ ‫ﲔ( )‪ (١١١‬ﺃﻱ ﺃﻟﻘﻴ ُ‬ ‫ﺤﻮَﺍ ﹺﺭﻳﱢ َ‬ ‫ﺖ ﺇﻟﹶﻰ ﺍﹾﻟ َ‬ ‫)ﻭَﺇ ﹾﺫ ﹶﺃ ْﻭ َﺣ ْﻴ ُ‬
‫ﻭﺣﻲ ﺍﻟﻨﺒﻮﺓ ﺇﳕﺎ ﻫﻮ ﺃﹶﻣﺮﺕ‪ ،‬ﻗﺎﻝ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬
‫ﺕ‬
‫َﻭﺣَﻲ ﳍﺎ ﺍﻟﻘﺮﺍ َﺭ ﻓﺎﺳﺘﻘﺮﱠ ِ‬
‫ﺃﻱ‪ :‬ﺃﻣﺮﻫﺎ ﺑﺎﻟﻘﺮﺍﺭ‪ .‬ﻳﻘﺎﻝ‪َ :‬ﻭﺣَﻰ ﻭَﺃﹶﻭْﺣَﻰ‪.‬‬
‫ﻚ( )‪ (١١٢‬ﺃﻱ ﻫﻞ ﻳﺮﻳﺪ ﺭﺑﻚ‪.‬‬ ‫) َﻫ ﹾﻞ ﻳَﺴْﺘَﻄِﻴﻊُ َﺭﺑﱡ َ‬
‫ﺕ ﻓﺎﻋﻠﺔ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ‪َ :‬ﺗﻄِﻠﻴﻘﺔ ﺑﺎﺋﻨَﺔ‪،‬‬ ‫)ﹶﺃ ﹾﻥ ﻳَُﻨﺰﱢ ﹶﻝ َﻋﹶﻠ ْﻴﻨَﺎ ﻣَﺎِﺋ َﺪ ﹰﺓ ِﻣ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ( )‪ (١١٢‬ﺃﺻﻠﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﻔﻌﻮﻟﺔ‪ ،‬ﻓﺠﺎﺀ ْ‬
‫ﻭﻋِﻴﺸﺔ ﺭﺍﺿﻴﺔ؛ ﻭﺇﳕﺎ ِﻣﻴﺪ ﺻﺎﺣﺒُﻬﺎ ﲟﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﻴﻘﺎ ﹸﻝ‪ :‬ﻣﺎﺩَﱏ ﻳَﻤﻴﺪﱏ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﹸﳌ ْﻤﺘَﺎ ْﺩ‬
‫ﺴﺘَﻌﻄﹶﻰ ﺍﳌﺴﺌﻮﻝ ﺑﻪ؛ ﺍﻣﺘﺪﺗُﻚ‪ ،‬ﻭ ِﻣﺪْﺗﲎ ﺃﻧﺖ‪.‬‬ ‫ﺃﻱ ﺍﹸﳌ ْ‬
‫)َﺗﻜﹸﻮ ﹸﻥ ﻟﹶﻨَﺎ ﻋِﻴﺪﹰﺍ ﻷَﻭﱠﻟِﻨَﺎ ﻭَﺁ ِﺧ ﹺﺮﻧَﺎ( )‪ (١١٤‬ﳎﺎﺯ ﺍﻟﻌﻴﺪ ﻫﺎ ﻫﻨﺎ‪ :‬ﻋﺎﺋﺪﺓ ﻣﻦ ﺍﷲ ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺣﺠﺔ ﻭﺑﺮﻫﺎﻥ‪.‬‬
 ‫ﻚ( )‪ (١١٤‬ﺃﻱ‪ :‬ﻋﻠﻤﹰﺎ ﻭﻋﻼﻣﺔ‪.‬‬ ‫)ﻭﺁ ﻳ ﹰﺔ ِﻣ ْﻨ َ‬
‫ﺏ‬
‫ﻚ ﺍ ﹾﻟ ِﻜﺘَﺎ َ‬
‫ﷲ ﻳَﺎ ﻋِﻴﺴَﻰ( )‪ (١١٦‬ﳎﺎﺯﻩ‪ :‬ﻭﻗﺎﻝ ﺍﷲ ﻳﺎ ﻋﻴﺴﻰ‪ ،‬ﻭﺇ ﹾﺫ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﻛﺬﻟﻚ‪) :‬ﻭَﺇ ﹾﺫ َﻋﻠﹼ ْﻤﺘُ َ‬ ‫)ﻭَﺇ ﹾﺫ ﻗﹶﺎ ﹶﻝ ﺍ ُ‬
‫ﺤ ﹾﻜ َﻤ ﹶﺔ( )‪ (١١٠‬ﺃﻱ ﻋﻠﻤﺘﻚ‪.‬‬ ‫ﻭَﺍﹾﻟ ِ‬
‫ﱐ َﻭﺃﹸﻣﱢ َﻲ( )‪ ،(١١٦‬ﻫﺬﺍ ﺑﺎﺏ ﺗﻔﻬﻴﻢ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﺳﺘﻔﻬﺎﻡ ﻋﻦ ﺟﻬﻞ ﻟﻴﻌﻠﻤﻪ‪ ،‬ﻭﻫﻮ ﳜﺮﺝ ﻣَﺨﺮﺝ‬ ‫ﺨﺬﹸﻭ ﹺ‬ ‫ﺱ ﺍﺗﱠ ِ‬
‫ﺖ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫)ﺀَﺍﻧْﺖَ ﻗﹸ ﹾﻠ َ‬
‫ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻭﺇﳕﺎ ﻳُﺮﺍﺩ ﺑﻪ ﺍﻟﻨﱠﻬﻰ ﻋﻦ ﺫﻟﻚ ﻭﻳﺘﻬﺪﺩ ﺑﻪ‪ ،‬ﻭﻗﺪ ﻋَﻠﻢ ﻗﺎﺋﻠﻪ ﺃﻛﺎﻥ ﺫﻟﻚ ﺃﻡ ﱂ ﻳﻜﻦ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﺮﺟ ﹸﻞ ﻟﻌﺒﺪِﻩ‪:‬‬
‫ﺤﺬﱢ ُﺭﻩُ‪ ،‬ﻭﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬ ‫ﺃﻓﻌﻠﺖ ﻛﺬﺍ؟ ﻭﻫﻮ ﻳَﻌﻠﻢُ ﺃﻧ ُﻪ ﱂ ﻳﻔﻌَﻠﻪ ﻭﻟﻜﻦ ُﻳ َ‬
‫ﺡ‬
‫ﲔ ُﺑﻄﹸﻮ ﹶﻥ ﺭَﺍ ﹺ‬
‫ﺐ ﺍﹶﳌﻄﹶﺎﻳﺎ ‪َ ...‬ﻭﹶﺃ ْﻧﺪَﻯ ﺍﻟﻌﺎﳌ َ‬‫ﲑ َﻣ ْﻦ َﺭ ِﻛ َ‬ ‫ﺃﻟﺴﺘﻢ ﺧ َ‬
‫ﻭﱂ ﻳﺴﺘَﻔﻬﹺﻢ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﺍﺳﺘﻔﻬﺎﻣﹰﺎ ﻣﺎ ﺃﻋﻄﺎﻩ ﻋﺒ ُﺪ ﺍﳌﻠﻚ ﻣﺎﺋ ﹰﺔ ﻣﻦ ﺍﻹﺑﻞ ﺑﺮﻋﺎﻬﺗﺎ‪.‬‬
‫ﺐ ﻓﻌ ﹸﻞ ﺍﻟﺬﱠﻛﺮ ﻭﺫﻛﱠﺮﻭﳘﺎ‪.‬‬
‫ﱐ َﻭﺃﹸﻣﱢ َﻲ ﹺﺇ ﹶﳍ ْﻴ ﹺﻦ( )‪ (١١٦‬ﺇﺫﺍ ﺃﺷﺮﻛﻮﺍ ﻓِﻌﻞ ﺫﻛﹶﺮ ﻣﻊ ﻓﻌﻞ ﺃﹸﻧﺜﻰ ﻏﹸﻠﱢ َ‬ ‫ﺨﺬﹸﻭ ﹺ‬ ‫)ﺃﺗﱠ ِ‬
‫ﺐ( )‪ :(١١٧‬ﺍﳊﺎﻓﻆ‪.‬‬ ‫)ﺍﻟﺮﱠﻗِﻴ َ‬
‫) ِﻋﺒَﺎ ُﺩ َﻙ( )‪ :(١١٨‬ﲨ ُﻊ ﻋﺒﺪ‪ ،‬ﲟﻨﺰﻟﺔ ﻋﺒﻴﺪ‪.‬‬
‫ﷲ ﺍﻟﺮﱠﺣَﻤ ﹺﻦ ﺍﻟﺮﱠﺣِﻴ ﹺﻢ‬ ‫ﺑﹺﺴ ﹺﻢ ﺍ ِ‬
‫)ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ( )‪(٦‬‬
‫ﺕ ﻭَﺍﻟﻨﱡﻮﺭَ( )‪ (١‬ﺃﻱ ﺧﻠﻖ‪ ،‬ﻭﺍﻟﻨﻮﺭ ﺍﻟﻀﻮﺀ‪.‬‬ ‫) َﻭ َﺟ َﻌ ﹶﻞ ﺍﻟ ﱡﻈﹸﻠﻤَﺎ ِ‬
‫)ﹺﺑ َﺮﺑﱢ ﹺﻬ ْﻢ َﻳ ْﻌ ِﺪﻟﹸﻮ ﹶﻥ( )‪ :(١‬ﻣﻘﺪﻡ ﻭﻣﺆﺧﺮ‪ ،‬ﳎﺎﺯﻩ ﻳﻌﺪﻟﻮﻥ ﺑﺮﻬﺑﻢ‪ ،‬ﺃﻱ‪ :‬ﳚﻌﻠﻮﻥ ﻟﻪ ِﻋ ْﺪﻻﹰ‪ ،‬ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻤﺎ ﻳﺼﻔﻮﻥ‪.‬‬
‫ﺴﻤﱠﻰ‪ ،‬ﺃﻱ ﻭﻗﺖٌ ﻣﺆﻗﱠﺖٌ‪.‬‬ ‫) َﻭﹶﺃ َﺟ ﹲﻞ ﻣُﺴَﻤﱠﻰ ِﻋْﻨ َﺪﻩُ( )‪ (٢‬ﻣﻘﺪﻡ ﻭﻣﺆﺧﺮ‪ ،‬ﳎﺎﺯﻩ ﻭﻋﻨﺪﻩ ﺃﺟﻞﹲ َﻣ ُ‬
‫)ﹸﺛﻢﱠ ﹶﺃ ْﻧُﺘ ْﻢ َﺗ ْﻤﺘَﺮﻭُ ﹶﻥ( )‪ (٢‬ﺃﻱ ﺗﺸﻜﹼﻮﻥ‪.‬‬
‫ﺴ ْﺘﻬﹺﺰﺀُﻭ ﹶﻥ( )‪ (٥‬ﺃﻱ ﺃﺧﺒﺎﺭ‪.‬‬ ‫) ﺃﻧﺒﺄ ﻣَﺎ ﻛﹶﺎﻧُﻮﺍ ﹺﺑ ِﻪ َﻳ َ‬
‫) ِﻣ ْﻦ ﹶﻗ ْﺮ ٍﻥ( )‪ (٦‬ﺃﻱ‪ :‬ﻣﻦ ﺃﻣﺔ ﻳﺮﻭُﻭﻥ ﺃﻥ ﻣﺎ ﺑﲔ ﺍﻟﻘﺮﻧﲔ ﺃﻗﱡﻠ ُﻪ ﺛﻼﺛﻮﻥ ﺳﻨﺔ‪.‬‬

‫ﺖ ﻟﻚ ﻭﺍﺣﺪ‪ ،‬ﻳﻘﺎﻝ‪:‬‬ ‫ﺽ( )‪ (٦‬ﺃﻱ‪ :‬ﺟﻌﻠﻨﺎ ﳍﻢ ﻣﻨﺎﺯ ﹶﻝ ﻓﻴﻬﺎ ﻭﺃﻛﺎﻻﹰ‪ ،‬ﻭﺗﺜﺒﻴﺘﺎﹰ ﻭﻣﻜﻨﺎﻫﻢ؛ ﻣﻜﱠﻨُﺘﻚ ﻭﻣﻜﻨ ْ‬ ‫) َﻣ ﹶﻜﻨﱠﻬُ ْﻢ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﹸﺃﻛﹸﻞ ﻭﺃﻛﺎﻝ ﻭﺁﻛﺎﻝ ﻭﺍﺣﺪﻫﺎ ﺃﹸﻛﻞ‪.‬‬
‫ﻗﺎﻝ ﺍﻷَﺛﺮَﻡ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﻳﻘﺎﻝ ﻟﻪ ﺃﹸﻛﻞ ﻣﻦ ﺍﳌﻠﻮﻙ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻟﻪ ﻗﻄﺎﻳﻊ‪.‬‬
‫)ﻭَﺃﹶﺭْﺳَﻠﹾﻨَﺎ ﺍﻟﺴﱠﻤَﺎ َﺀ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ِﻣ ْﺪﺭَﺍﺭﹰﺍ( )‪ (٦‬ﳎﺎﺯ ﺍﻟﺴﻤﺎﺀ ﻫﺎ ﻫﻨﺎ ﳎﺎﺯ ﺍﳌﻄﺮ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺯﻟﻨﺎ ﰲ ﲰﺎﺀ‪ ،‬ﺃﻱ ﰲ ﻣﻄﺮ‪ ،‬ﻭﻣﺎ ﺯﻟﻨﺎ ﻧَﻄﹸﺄ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺃﻱ ﺃﺛﺮ ﺍﳌﻄﺮ‪ ،‬ﻭﹶﺃﻧﱠﻰ ﺃﺧﺬﹶﺗﻜﻢ ﻫﺬﻩ ﺍﻟﺴﻤﺎﺀُ؟ ﻭﳎﺎﺯ )ﺃﺭْﺳﻠﻨﺎ(‪ :‬ﺃﻧﺰﻟﻨﺎ ﻭﺃﻣﻄﺮﻧﺎ ) ِﻣ ْﺪﺭَﺍﺭﹰﺍ( )‪ (٦‬ﺃﻱ ﻏﺰﻳﺮﺓ ﺩﺍﺋﻤﺔ‪.‬‬
‫ﻗﹶﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬
‫ﺤِﻠﺐُ ﻭﺍﺑﻼ ِﻣﺪْﺭﺍﺭﺍ‬ ‫ﻭﺳﻘﺎ ِﻙ ﻣﻦ ﻧ ْﻮ ِﺀ ﺍﻟﺜﺮَﻳﱠﺎ ُﻣﺰْﻧَﺔﹲ ‪ ...‬ﻏﺮﱠﺍ ُﺀ َﺗ ْ‬
‫ﺃﻱ ﻏﺰﻳﺮﹰﺍ ﺩﺍﺋﻤﹰﺎ‪.‬‬
‫) َﻭﹶﺃْﻧﺸَﺄﻧَﺎ( )‪ (٦‬ﺃﻱ ﺍﺑﺘﺪﺃﻧﺎ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﻓﺄﻧﺸﺄ ﻓﻼﻥ ﰲ ﺫﻟﻚ ﺃﻱ ﺍﺑﺘﺪﺃ ﻓﻴﻪ‪.‬‬
‫ﺴﻬُ ْﻢ( )‪ (١٢‬ﺃﻱ ﻏﺒﻨﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻫﻠﻜﻮﻫﺎ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬ ‫ﺴﺮُﻭﺍ ﹶﺃ ْﻧﻔﹸ َ‬‫) ﺍﻟﱠﺬِﻳ َﻦ َﺧ ِ‬
‫ﻻ ﻳﺄﺧﺬ ﺍﻟﺮ ِﺷ َﻮ ﹶﺓ ﻓِﻲ ﺣُﻜﹾﻤﻪ ‪ ...‬ﻭﻻ ﻳُﺒَﺎﻟِﻲ ﹶﻏَﺒ َﻦ ﺍﻟﹾﺨﺎ ِﺳ ﹺﺮ‬
‫ﺃﻱ‪ :‬ﺧﺴ َﺮ ﺍﳋﺎﺳ ﹺﺮ‪.‬‬
‫ﺕ( )‪ (١٤‬ﺃﻱ ﺧﺎﻟﻖ ﺍﻟﺴﻤﻮﺍﺕ‪َ ) .‬ﻫ ﹾﻞ َﺗﺮَﻯ ِﻣ ْﻦ ﹸﻓﻄﹸﻮ ﹺﺭ( )‪ (٦٧٣‬ﺃﻱ‪ِ :‬ﻣ ْﻦ ﺻﺪﻭﻉ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﻧﻔﻄﺮﺕ‬ ‫)ﻓﹶﺎ ِﻃ ﹺﺮ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬
‫ﺏ ﺍﳉﻤﻞ‪ ،‬ﺃﻱ ﺍﻧﺸﻖّ ﻓﺨﺮﺝ‪.‬‬ ‫ﺯﺟﺎﺟﺘﻚ ﺃﻱ ﺍﻧﺼﺪﻋﺖ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻓﻄﺮ ﻧﺎ ُ‬
 ‫ﷲ ﺭَﺑﱠﻨَﺎ( )‪ (٢٣‬ﻣﺮﻓﻮﻋﺔ ﺇﺫﺍ ﻋﻠﻤﺖ ﻓﻴﻬﺎ )ﰒ ﱂ ﺗﻜﻦ( ﻓﺘﺠﻌﻞ ﻗﻮﳍﻢ ﺍﳋﱪ ﻟﺘﻜﻦ‪،‬‬ ‫)ﹸﺛﻢﱠ ﹶﻟ ْﻢ َﺗ ﹸﻜ ْﻦ ِﻓ ْﺘَﻨﺘُﻬُ ْﻢ ﺇﻻﱠ ﹶﺃ ﹾﻥ ﻗﹶﺎﻟﻮﺍ ﻭَﺍ ِ‬
‫ﻭﻗﻮﻡ ﻳﻨﺼﺒﻮ ﹶﻥ )ﻓﺘﻨﺘﻬﻢ( ﻷﻬﻧﻢ ﳚﻌﻠﻮﻬﻧﺎ ﺍﳋﱪ‪ ،‬ﻭﳚﻌﻠﻮﻥ ﻗﻮﳍﻢ ﺍﻻﺳﻢ‪ ،‬ﲟﻨﺰﻟﺔ ﻗﻮﻟﻚ ﰒ ﱂ ﻳﻜﻦ ﻗﻮﳍﻢ ﺇﻻ ﻓﺘﻨﺔﹰ‪ ،‬ﻷﻥ )ﺇﻻﱠ ﺃﻥ‬
‫ﻗﺎﻟﻮﺍ( ﰲ ﻣﻮﺿﻊ )ﻗﻮﳍﻢ(‪ ،‬ﻭﳎﺎﺯ ﻓﺘﻨﺘﻬﻢ‪ :‬ﳎﺎﺯ ﻛﻔﺮﻫﻢ ﻭﺷﺮﻛﻬﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺃﻳﺪﻳﻬﻢ‪.‬‬
‫)ﹶﺃ ِﻛﻨّ ﹰﺔ ﹶﺃ ﹾﻥ َﻳ ﹾﻔﹶﻘﻬُﻮ ُﻩ( )‪ (٢٥‬ﻭﺍﺣﺪﻫﺎ ﻛِﻨﺎﻥ‪ ،‬ﻭﳎﺎﺯﻫﺎ ﻋِﻄﺎﺀ‪ ،‬ﻗﺎﻝ ُﻋﻤَﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ‪:‬‬
‫ﺕ ﻟﻴﻠ ﹰﺔ ‪ ...‬ﺑﲔ ﹸﻏﺼْﻨﲔ ﻳُﻮَﺑﻞﹸ‬ ‫ﺃﻳّﻨَﺎ ﺑﺎ َ‬
‫ﲢﺖ ﻋ ْﻴ ﹴﻦ ﻛﻨﺎﻬﻧﺎ ‪ِ ...‬ﻇ ﱡﻞ ﺑُ ْﺮ ٍﺩ ﻣُ َﺮﺣﱠﻞﹸ‬
‫ﺃﻱ ﻏﻄﺎﺅﻧﺎ ﺍﻟﺬﻱ ﻳُﻜﻨﱢﻨﺎ‪.‬‬
‫ﺻﻢّ ﻋﻦ ﺍﳊﻖ ﻭﺍﳋﲑ‬ ‫ﺼﻤَﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻳﺴﻤﻌﻮﻥ‪ ،‬ﻭﻟﻜﻨﻬﻢ ُ‬ ‫) َﻭﻓِﻲ ﺁﺫﹶﺍﹺﻧ ﹺﻬ ْﻢ َﻭﻗﹾﺮﹰﺍ( )‪ (٢٥‬ﻣﻔﺘﻮﺡ‪ ،‬ﻭﳎﺎﺯﻩ‪ :‬ﺍﻟﺜﱢﻘﹾﻞ ﻭﺍﻟ َ‬
‫ﻭﺍ ﹸﳍﺪَﻯ؛ ﻭﺍﻟ ﹺﻮﻗﹶﺮ ﻫﻮ ﺍﳊِﻤﻞ ﺇﺫﺍ ﻛﺴﺮﺗﻪ‪.‬‬
‫ﺕ ﺍﻟَﺒﺴَﺎﹺﺑﺲُ ﻟﻴﺲ ﻟﻪ ﻧﻈﺎﻡ‪ ،‬ﻭﻟﻴﺲ‬
‫ﲔ( )‪ (٢٥‬ﻭﺍﺣﺪﻬﺗﺎ ﹸﺃﺳْﻄﻮﺭﺓ‪ ،‬ﻭﺇﺳﻄﺎﺭﺓ ﻟﻐﺔ‪ ،‬ﻭﳎﺎﺯﻫﺎ ﳎﺎﺭ ﺍﻟﺘﺮﱠﻫَﺎ ُ‬ ‫)ﹶﺃﺳَﺎ ِﻃﲑُ ﹾﺍ َﻷﻭﱠِﻟ َ‬
‫ﺑﺸﻲﺀ‪.‬‬
‫)ﻭَﻫ ْﻢ َﻳ ْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ْﻨﻪُ َﻭَﻳ ْﻨﹶﺄ ْﻭ ﹶﻥ َﻋ ْﻨﻪُ( )‪ (٢٦‬ﺃﻱ ﻳﺘﺒﺎﻋﺪﻭﻥ ﻋﻨﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱠﺎﺑﻐﺔ‪:‬‬
‫ﺖ‬
‫ﻓﺄﺑﻠ ﹾﻎ ﻋﺎﻣﺮﹰﺍ ﻋﲏ ﺭﺳﻮ ﹰﻻ ‪ ...‬ﻭ ُﺯﺭْﻋ ﹶﺔ ﺇ ﹾﻥ ﺩَﻧ ْﻮﺕُ ﻭﺇﻥ ﻧﺄﻳ ُ‬
‫)ﻣَﺎ ﻓﹶﺮﱠﻃﹾﻨَﺎ( )‪ (٣١‬ﳎﺎﺯﻩ‪ :‬ﻣﺎ ﺿﻴّﻌﻨﺎ‪.‬‬
‫)ﹶﺃ ْﻭﺯَﺍ َﺭ ُﻫ ْﻢ( )‪ (٣١‬ﻭﺍﺣﺪﻫﺎ‪ :‬ﻭﹺﺯﺭ ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻭﳎﺎﺯﻫﺎ‪ :‬ﺁﺛﺎﻣﻬﻢ‪ ،‬ﻭﺍﻟﻮﹺﺯﺭ ﻭﺍﻟ َﻮﺯَﺭ ﻭﺍﺣﺪ‪ ،‬ﻳﺒﺴﻂ ﺍﻟﺮﺟﻞ ﺛﻮﺑﻪ ﻓﻴ ﺠﻌﻞ ﻓﻴﻪ‬
‫ﲪ ﹾﻞ ﹺﻭﺯْﺭﻙ‪ ،‬ﻭ َﻭﺯَﺭﻙ‪ ،‬ﻭﻭﹺﺯﺭَﺗﻚ‪.‬‬ ‫ﺍﳌﺘﺎﻉ ﻓﻴﻘﺎﻝ ﻟﻪ‪ :‬ﺃ ِ‬
‫ﺽ( )‪ (٣٥‬ﻳﺮﻳﺪ ﺃﻫﻮﹺﻳﺔ ﻭﻣﻨﻪ ﻧﺎﻓﻘﺎﺀ ﺍﻟﲑﺑﻮﻉ ﺍﳉﺤﺮ ﺍﻟﺬﻱ ﻳﻨﻔﻖ ﻣﻨﻪ ﻓﻴﺨﺮﺝ ﻳﻨﻔﻖ ﻧَﻔﻘﹰﺎ ﻣﺼﺪﺭ‪.‬‬ ‫)ﺗَﺒْﺘَﻐِﻰ َﻧﻔﹶﻘﹰﺎ ﻓِﻲ ﹾﺍ َﻷ ْﺭ ﹺ‬
‫)ﹶﺃ ْﻭ ُﺳﻠﱠﻤﹰﺎ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎ ِﺀ( )‪ (٣٥‬ﺃﻱ ﻣَﺼﻌﺪﺍﹰ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ُﻣﻘﹾﺒﻞ‪:‬‬
‫ﺤﺮﹺﺯ ﺍﳌﺮ َﺀ ﺃﺣﺠﺎ ُﺀ ﺍﻟﺒﻼﺩ ﻭﻻ ‪ ...‬ﺗُﺒُﻨَﻰ ﻟﻪ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﺴَﻼﻟﻴ ُﻢ‬ ‫ﻻ ُﺗ ْ‬
‫)ﹶﻟ ْﻮ ﹶﻻ ﻧُﺰّ ﹶﻝ َﻋﹶﻠ ْﻴ ِﻪ( )‪ (٣٧‬ﳎﺎﺯﻫﺎ‪ :‬ﻫ ﻼﱠ ﻧﺰﻝ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺿﻮْﻃﺮَﻯ ﻟﻮﻻ ﺍﻟﻜﻤﻰﱠ ﺍﳌﻘﹸﻨﱠﻌَﺎ‬ ‫ﺗﻌﺪّﻭﻥ َﻋ ﹾﻘ َﺮ ﺍﻟﻨﱢﻴﺐ ﺃﹾﻓﻀَﻞ َﻣ ﺠْﺪﻛﻢ ‪ ...‬ﺑﲎ َ‬
‫ﺃﻱ ﻓﻬﻼ ﺗﻌﺪّﻭﻥ ﺍﻟﻜ ِﻤﻲﱠ‪.‬‬
‫ﺠﻨَﺎ َﺣ ْﻴ ِﻪ ﹺﺇﻻﱠ ﺃﹸﻣَﻢٌ ﹶﺃ ْﻣﺜﹶﺎﹸﻟ ﹸﻜ ْﻢ( )‪ (٣٨‬ﳎﺎﺯﻩ‪ :‬ﺇﻻ ﺃﺟﻨﺎﺱ ﻳﻌﺒﺪﻭﻥ ﺍﷲ‪ ،‬ﻭﻳﻌﺮﻓﻮﻧﻪ‪ ،‬ﻭﻣَﻠﻚٌ‪.‬‬ ‫) َﻭ ﹶﻻ ﻃﹶﺎﺋِﺮٌ َﻳ ِﻄﲑُ ﹺﺑ َ‬
‫ﺐ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ( )‪ (٣٨‬ﳎﺎﺯﻩ‪ :‬ﻣﺎ ﺗﺮﻛﻨﺎ ﻭﻻ ﺿﻴّﻌﻨﺎ ﻭﻻ ﺧﻠﻘﻨﺎ‪.‬‬ ‫)ﻣَﺎ ﻓﹶﺮﱠﻃﹾﻨَﺎ ﻓِﻲ ﺍﻟﻜِﺘ ﹺ‬
‫ﺕ( )‪ (٣٩‬ﻣﺜﻞ ﻟﻠﻜﻔﺎﺭ‪ ،‬ﻷﻬﻧﻢ ﻻ ﻳﺴﻤﻌﻮﻥ ﺍﳊﻖ ﻭﺍﻟﺪﻳﻦ ﻭﻫﻢ ﻗﺪ ﻳﺴﻤﻌﻮﻥ ﻏﲑﻩ‪ ،‬ﻭُﺑﻜﹾﻢٌ ﻻ‬ ‫ﺻﻢﱡ ﻭَﺑُﻜﹾﻢٌ ﻓِﻲ ﺍﻟ ﱡﻈﹸﻠﻤَﺎ ِ‬ ‫)ُ‬
‫ﺱ‪.‬‬‫ﻳﻘﻮﻟﻮﻧﻪ‪ ،‬ﻭﻫﻢ ﻟﻴﺴﻮﺍ ﲞﺮُ ﹴ‬
‫)ﺑﹺﺎﹾﻟﺒَﺄﺳَﺎ ِﺀ( )‪ (٤٢‬ﻫﻲ ﺍﻟﺒﺄﺱ ﻣﻦ ﺍﳋﻮﻑ ﻭﺍﻟﺸﺮ ﻭﺍﻟﺒﺆ ﺱﹺ‪.‬‬
‫)ﻭﺍﻟﻀﱠﺮﱠﺍﺀِ( )‪ (٤٢‬ﻣﻦ ﺍﻟﻀﱡﺮّ‪.‬‬
‫)َﺑ ْﻐَﺘ ﹰﺔ( )‪ (٤٤‬ﺃﻱ ﻓﺠﺄﺓ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺑ َﻐﺘَﲎ ﺃﻱ ﻓﺎﺟﺄﹶﱐ‪.‬‬
‫)ﻓﹶﺈﹺﺫﹶﺍ ُﻫ ْﻢ ُﻣ ْﺒِﻠﺴُﻮ ﹶﻥ( )‪ (٤٤‬ﺍﳌﹸﺒﻠِﺲ‪ :‬ﺍﳊﺰﻳﻦ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬
‫ﻳﺎ ﺻﺎﺡ ﻫﻞ ﺗﻌﺮﻑ َﺭﺳْﻤﹰﺎ ُﻣ ﹾﻜﺮَﺳﺎ ‪ ...‬ﻗﺎﻝ ﻧﻌﻢ ﺃﻋﺮﻓﻪ ﻭﺃﹶﺑﹶﻠﺴَﺎ‬
‫ﻭﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﺱ‬
‫ﺱ ‪ ...‬ﻭﰲ ﺍﻟﻮﺟﻮﻩ ﺻُﻔﹾﺮﺓﹲ ﻭﺇﺑﻼ ْ‬ ‫ﻭﺣﻀَﺮﺕ ﻳﻮﻡ َﺧﻤِﻴﺲ ﺍﻷ ْﺧﻤَﺎ ْ‬
 ‫ﺃﻱ ﺍﻛﺘِﺌﺎﺏ ﻭﻛﺴﻮﻑ ﻭﺣﺰﻥ‪.‬‬
‫)ﹶﻓﻘﹸﻄِﻊ ﺩَﺍﺑﹺﺮُ ﺍﻟ ﹶﻘ ْﻮ ﹺﻡ( )‪ (٤٥‬ﺃﻱ ﺁﺧﺮ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻱ ﻳﺪﺑﺮﻫﻢ‪.‬‬

‫ﷲ ﺃﲰﺎﻋﻜﻢ ﻭﺃﹶﻋﻤﻰ ﺃﺑﺼﺎﺭﻛﻢ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ‪ :‬ﻗﺪ‬ ‫ﷲ َﺳ ْﻤ َﻌ ﹸﻜ ْﻢ َﻭﹶﺃْﺑﺼَﺮ ﹸﻛ ْﻢ( )‪ (٤٦‬ﳎﺎﺯﻩ‪ :‬ﺇﻥ ﺃﹶﺻﻢ ﺍ ُ‬ ‫)ﹸﻗ ﹾﻞ ﹶﺃ َﺭﹶﺃﻳْﺘُﻢْ ﹺﺇ ﹾﻥ ﹶﺃ َﺧ ﹶﺬ ﺍ ُ‬
‫ﺃﺧﺬ ﺍﷲ ﲰ َﻊ ﻓﻼﻥٍ‪ ،‬ﻭﺃﺧﺬ ﺑﺼﺮ ﻓﻼ ٍﻥ‪.‬‬
‫ﺼ ِﺪﻓﹸﻮ ﹶﻥ( )‪ (٤٦‬ﳎﺎﺯﻩ‪ :‬ﻳُﻌﺮﹺﺿﻮﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺻَﺪﻑ ﻋﲏ ﺑﻮﺟﻬﻪ‪ ،‬ﺃﻱ ﺃﻋﺮﺽ‪.‬‬ ‫)ﰒﱠ ُﻫ ْﻢ َﻳ ْ‬
‫ﷲ َﺑ ْﻐَﺘ ﹰﺔ ﹶﺃ ْﻭ َﺟ ْﻬ َﺮﺓﹰ‪ (٤٧) ،‬ﳎﺎﺯ ﺑﻐﺘﺔ‪ :‬ﻓﺠﺄﺓ ﻭﻫﻢ ﻻ ﻳﺸﻌﺮﻭﻥ‪) .‬ﺃﻭ ﺟﻬﺮﺓ( ﺃﻱ‪ :‬ﺃﻭ ﻋﻼﻧﻴﺔ ﻭﻫﻢ‬ ‫ﺏﺍ ِ‬ ‫)ﹺﺇ ﹾﻥ ﹶﺃﺗَﺎ ﹸﻛ ْﻢ َﻋﺬﹶﺍ ُ‬
‫ﻳﻨﻈﺮﻭﻥ‪.‬‬
‫ﺿﺒّﺔ ﰲ ﺍﻟﺒﻐﺘﺔ‪:‬‬
‫ﺕ( )‪ (٥٥‬ﺃﻱ ﳕﻴﺰﻫﺎ ﻭﻧﺒﻴّﻨﻬﺎ‪ .‬ﻗﺎﻝ ﻳﺰﻳﺪ ﺍﺑﻦ َ‬ ‫ﻚ ﻧُﹶﻔﺼﱢﻞﹸ ﺍﻵﻳَﺎ ِ‬ ‫) َﻭ ﹶﻛ ﹶﺬِﻟ َ‬
‫ﺠﺆُﻙ ﺍﻟَﺒ ْﻐﺖُ‬ ‫ﻭﻟﻜﻨّﻬﻢ ﺑﺎﻧﻮﺍ ﻭﱂ ﺃﹶﺩﺭ َﺑﻐْﺘ ﹰﺔ ‪ ...‬ﻭﺃﻓﻈ ُﻊ ﺷﻲ ٍﺀ ﺣﲔ ﻳﻔ َ‬
‫ﻀﻞﹼ‪ ،‬ﺗﻘﺪﻳﺮﻫﺎ‪ :‬ﻣﻠِﻠﺖ ﹶﳕﻞﹼ‪ ،‬ﻟﻐﺘﺎﻥ‪.‬‬ ‫ﺿﻠِﻠﺖ َﺗ َ‬ ‫ﻀﻞﹼ ﺗﻘﺪﻳﺮﻫﺎ‪ :‬ﻓﺮﺭَﺕ ﺗِﻔﺮّ ﻭ َ‬ ‫)ﹶﻗ ْﺪ ﺿَﻠﻠﹾﺖُ( )‪ (٥٦‬ﺗ ِ‬
‫) َﻋﻠﹶﻰ َﺑﻴﱢَﻨ ٍﺔ ِﻣ ْﻦ َﺭﺑﱢﻲ( )‪ (٥٧‬ﺃﻱ ﺑﻴﺎﻥ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﹶﺃَﺑﻴﱢَﻨ ﹰﺔ ﺗﺒﻐﻮ ﹶﻥ ﺑﻌ َﺪ ﺍﻋﺘﺮﺍِﻓ ِﻪ ‪ ...‬ﻭَﻗﻮْﻝ ﺳُ َﻮ ْﻳ ٍﺪ ﹶﻗ ْﺪ ﹶﻛ ﹶﻔﻴْﺘُﻜﹸﻢُ ﺑﺸِﺮﺍ‬
‫ﺃﻱ‪ :‬ﺑﻴﺎﻧﹰﺎ‪.‬‬
‫) َﺟ َﺮ ْﺣُﺘ ْﻢ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ( )‪ (٦٠‬ﺃﻱ ﻛﺴﺒﺘﻢ‪.‬‬
‫) َﻭ ُﻫ ْﻢ ﹶﻻ ُﻳ ﹶﻔﺮﱢﻃﹸﻮ ﹶﻥ( )‪ (٦١‬ﺃﻱ‪ :‬ﻻ ﻳﺘﻮﺍﻧﻮﻥ ﻭﻻ ﻳﺘﺮﻛﻮﻥ ﺷﻴﺌﺎﹰ‪ ،‬ﻭﻻ ﻳُﺨﻠﻔﻮﻧﻪ ﻭﻻ ﻳﻐﺎﺩﺭﻭﻥ‪.‬‬
‫ﺤﻖّ( )‪ (٦٢‬ﳎﺎﺯﻩ‪ :‬ﻣﻮﻻﻫﻢ ﺭﻬﺑﻢ‪.‬‬ ‫ﷲ َﻣ ْﻮ ﹶﻻﻫُﻢُ ﺍﹾﻟ َ‬ ‫)ﺭُﺩﱡﻭﺍ ﹺﺇﻟﹶﻰ ﺍ ِ‬
‫ﻀﺮﱡﻋﹰﺎ َﻭﺧُﻔﹾَﻴ ﹰﺔ( )‪ (٦٣‬ﺃﻱ‪ :‬ﺗُﺨﻔﹸﻮﻥ ﰲ ﺃﻧﻔﺴﻜﻢ‪.‬‬ ‫)َﺗ َ‬
‫ﺴﻜﹸﻢْ ِﺷﻴَﻌﹰﺎ( )‪ (٦٥‬ﹾﳜِﻠﻄﹶﻬﻢ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻻﻟﺘﺒﺎﺱ؛ ﻭ) ِﺷﻴَﻌﹰﺎ(‪ :‬ﻓِﺮﻗﺎﹰ‪ ،‬ﻭﺍﺣﺪﻬﺗﺎ‪ :‬ﺷﻴﻌﺔ‪.‬‬ ‫)ﹶﺃ ْﻭ َﻳﻠﹾﹺﺒ َ‬
‫)ﺍﻟﺬﱢﻛﹾﺮَﻯ( )‪ (٦٨‬ﻭﺍﻟﺬﱢﻛ ُﺮ ﻭﺍﺣﺪ‪.‬‬
‫ﺴ ﹶﻞ ﻧَﻔﹾﺲٌ( )‪ (٧٠‬ﺃﻱ‪ :‬ﺗُﺮْﺗَﻬﻦ ﻭﺗﺴﻠﻢ‪ ،‬ﻗﺎﻝ َﻋﻮْﻑ ﺍﺑﻦ ﺍﻷ ْﺣﻮَﺹ ﺑﻦ ﺟﻌﻔﺮ‪:‬‬ ‫)ﹶﺃ ﹾﻥ ﺗُْﺒ َ‬
‫ﻕ‬
‫ﻭَﺇْﺑﺴَﺎﻟِﻲ َﺑﹺﻨﻲﱠ ﹺﺑ َﻐ ْﻴ ﹺﺮ ﺟُ ْﺮ ﹴﻡ ‪ ...‬ﺑﻌ ْﻮﻧَﺎ ُﻩ َﻭ ﹶﻻ ﹺﺑ َﺪ ﹴﻡ ُﻣﺮَﺍ ﹺ‬
‫ﺠ ِﻔﻴّﺔ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻻ ﻧﺮﺿﻰ ﺑﻚ‪ ،‬ﻓﺮﻫﻨﻬﻢ ﺑﻨﻴﻪ‪ ،‬ﻗﺎﻝ‬ ‫ﺸ ْﻴ ﹴﺮ ﺩ َﻡ ﺍﺑﲎ ﺍﻟﺴﱠ َ‬ ‫ﲏ ﻟﺒﲎ ﻗﹸ َ‬ ‫ﺑﻌﻮﻧﺎﻩ‪ ،‬ﺃﻱ‪ :‬ﺟﻨﻴﻨﺎﻩ‪ ،‬ﻭﻛﺎﻥ ﺣَﻤﻞ ﻋﻦ ﻏ ﹴّ‬
‫ﺠ ْﻌ ِﺪﻱﱡ‪:‬‬ ‫ﺍﻟﻨﺎﺑﻐﺔ ﺍ ﹾﻟ َ‬
‫ﻼ‬
‫ﺴﹶ‬ ‫ﻭَﳓ ُﻦ ﺭَﻫَﻨﱠﺎ ﺑﺎ ﹸﻻﻓﹶﺎﹶﻗ ﹶﺔ ﻋَﺎﻣِﺮﹰﺍ ‪ ...‬ﲟﺎ ﻛﺎﻥ ﰲ ﺍﻟﺪﱠ ْﺭﺩَﺍﺀ َﺭﻫْﻨﹰﺎ ﻓﺄﹸ ْﺑ ِ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﱠﻨْﻔﹶﺮَﻱ‪:‬‬
‫ﲑ ﺍﻟﻠﻴﺎﱄ ُﻣْﺒﺴَﻼ ﺑﺎﳉﺰﺍﺋ ﹺﺮ‬ ‫ﱐ ‪َ ...‬ﺳ ِﻤ َ‬ ‫ﻫﻨَﺎﻟﻚ ﻻ ﺃﹶﺭْﺟﻮ ﺣﻴﺎ ﹰﺓ َﺗﺴُﺮﱡ ﹺ‬
‫ﺴﻠﹸﻮﺍ( )‪.(٧٠‬‬ ‫ﻚ ﺍﻟﹼﺬِﻳﻦَ ﺃﹸْﺑ ِ‬ ‫ﺃﻱ ﺃﺑﺪ ﺍﻟﻠﻴﺎﱄ‪ .‬ﻭﻛﺬﻟﻚ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﹸﺃﻭَﻟِﺌ َ‬
‫ﻂ ﻻ ُﻳ ﹾﻘﺒَﻞ ﻣﻨﻬﺎ‪ .‬ﻷﻧّﻤﺎ ﺍﻟﺘﻮﺑ ﹸﺔ ﰲ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺴٍ‬
‫)ﻭَﺇ ﹾﻥ َﺗ ْﻌ ِﺪ ﹾﻝ ﹸﻛﻞﱠ َﻋ ْﺪ ﹴﻝ ﹶﻻ ُﻳ ْﺆ َﺧ ﹾﺬ ﻣِﻨْﻬَﺎ( )‪ (٧٠‬ﳎﺎﺯﻩ‪ :‬ﺇ ﹾﻥ ﺗﻘﺴﻂ ﻛﻞ ِﻗ ْ‬
‫)ﻭَﻧ َﺮﺩﱡ َﻋﻠﹶﻰ ﹶﺃ ْﻋﻘﹶﺎﹺﺑﻨَﺎ( )‪ (٧١‬ﻳﻘﺎﻝ‪ُ :‬ﺭﺩﱠ ﻓﻼﻥ ﻋﻠﻰ ﻋﻘﻴﺒﻴﻪ‪ ،‬ﺃﻱ ﺭﺟﻊ ﻭﱂ ﻳﻈﻔﺮ ﲟﺎ ﻃﻠﺐ ﻭﱂ ﻳﺼﺐ ﺷﻴﺌﹰﺎ‪.‬‬
‫)ﻛﹶﺎﻟﱠﺬِﻱ ﺍﺳْﺘ ْﻬ َﻮ ْﺗ ُﻪ ﺍﻟﺸﱠﻴَﺎ ِﻃﲔُ( )‪(٧٢‬؛ ﻭﻫﻮ‪ :‬ﺍﳊﲑﺍﻥ ﺍﻟﺬﻱ ﻳﺸﺒّﻪ ﻟﻪ ﺍﻟﺸﻴﺎﻃﲔ ﻓﻴﺘﺒﻌﻬﺎ ﺣﱴ ﻳﻬﻮﻯ ﰲ ﺍﻷﺭﺽ ﻓﻴﻀﻞﱠ‪.‬‬
‫)َﻳ ْﻮ َﻡ ﻳُ ْﻨﹶﻔ ﺦُ ﻓِﻲ ﺍﻟﺼﱡﻮ ﹺﺭ( )‪ (٧٣‬ﻳﻘﺎﻝ ﺇﻬﻧﺎ ﲨﻊ ﺻﻮﺭﺓ ﺗﻨﻔﺦ ﻓﻴﻬﺎ ﺭﻭﺣﻬﺎ ﻓﺘﺤﻴﺎ‪ ،‬ﲟﻨﺰﻟﺔ ﻗﻮﳍﻢ‪ :‬ﺳﻮﺭ ﺍﳌﺪﻳﻨﺔ ﻭﺍﺣﺪﻬﺗﺎ ﺳﻮﺭﺓ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﻋَﻼ ﻭﺍﺭﺗﻔﻊ‪ ،‬ﻛﻘﻮﻝ ﺍﻟﻨﺎﺑﻐﺔ‪:‬‬
‫ﻚ ﺩﻭَﻧﻬَﺎ ﻳَﺘﺬﹶﺑ ﹶﺬﺏُ‬ ‫ﷲ ﺃﻋﻄﺎﻙ ﺳﻮﺭ ﹰﺓ ‪ ...‬ﺗﺮَﻯ ﻛﻞﱠ َﻣ ﹾﻠ ٍ‬ ‫ﺃﱂ ﺗ َﺮ ﺃﻥﱠ ﺍ َ‬
 ‫ﻭﻗﺎﻝ ﺍﻟَﻌ ﺠﱠﺎﺝ‪:‬‬
‫ﻕ ﳏﺠﻮ ﹺﺭ ‪ِ ...‬ﺳ ْﺮﺕُ ﺇﻟﻴ ِﻪ ﻓِﻲ ﺃﻋﺎﱄ ﺍﻟﺴﱡﻮ ﹺﺭ‬ ‫ﹶﻓ ُﺮﺏﱠ ﺫﻱ ﺳُﺮَﺍﺩ ﹴ‬
‫ﻭﻣﻨﻬﺎ‪ :‬ﺳَﻮﺭﺓ ﺍﺠﻤﻟﺪ ﺃﻋﺎﻟﻴﻪ؛ ﻭﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬
‫ﺨﺸﱠ ُﻊ‬‫ﺠﺒَﺎ ﹸﻝ ﺍﹾﻟ ُ‬
‫ﺖ ‪ ...‬ﺳﻮ ُﺭ ﺍﳌﺪﻳﻨﺔ ﻭﺍ ﹾﻟ ﹺ‬
‫ﺿَﻌ ْ‬
‫ﳌﱠﺎ ﹶﺃﺗَﻰ َﺧَﺒﺮُ ﺍﻟﺰﱡَﺑ ْﻴ ﹺﺮ َﺗﻮَﺍ َ‬
‫ﺕ( )‪ (٧٥‬ﺃﻱ‪ُ :‬ﻣﻠﹾﻚ ﺍﻟﺴﻤﻮﺍﺕ‪ ،‬ﺧﺮﺟﺖ ﳐﺮﺝ ﻗﻮﳍﻢ ﰲ ﺍﳌﺜﻞ‪ :‬ﺭَﻫﺒﻮﺕ ﺧﲑٌ ﻣﻦ ﺭَﲪﻮﺕ‪ ،‬ﺃﻱ‪َ :‬ﺭﻫْﺒﺔ‬ ‫ﺕ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬ ‫) َﻣﹶﻠﻜﹸﻮ َ‬
‫ﺧﲑ ﻣﻦ َﺭ ْﺣﻤَﺔ‪.‬‬
‫)ﹶﻓﹶﻠﻤﱠﺎ َﺟﻦﱠ ﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﻠﱠ ْﻴ ﹸﻞ( )‪ (٧٦‬ﺃﻱ‪ :‬ﹶﻏﻄﱠ َﻰ ﻋﻠﻴﻪ ﻭﺃﻇﻠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺼﺪﺭﻩ‪ ،‬ﺟﻦّ ﺍﻟﻠﻴ ﹸﻞ ﺟﻨﻮﻧﺎﹰ‪ ،‬ﻗﺎﻝ ﺩﺭﻳﺪ ﺑﻦ ﺍﻟﺼﱢﻤ‪‬ﺔ‪:‬‬
‫ﺚ ﻭﺍ َﻷ ْﺭﻃﹶﻲ ِﻋﻴَﺎﺽ ﺑﻦ ﻧَﺎﺷِﺐ‬ ‫ﻭﻟﻮ ﻻ ﺟﻨﻮ ﹸﻥ ﺍﻟﻠﻴﻞ ﺃ ْﺩ َﺭ َﻙ ﺭَﻛﹾﻀﻨَﺎ ‪ ...‬ﺑﺬﻱ ﺍﻟﺮﱢ ْﻣ ِ‬
‫ﻚ ﻣﻦ ﺷﻲﺀ ﻓﻬﻮ ﺟﻨﺎﻥ ﻟﻚ‪ ،‬ﻭﻗﺎﻝ ﺳَﻼﻣﺔ ﺑﻦ‬ ‫ﻭﺑﻌﻀﻬﻢ ﻳﻨﺸﺪﻩ‪ :‬ﻭﻟﻮﻻ ﹺﺟﻨَﺎﻥ ﺍﻟﻠﻴﻞ‪ ،‬ﺃﻱ ﻏﻄﺎﺅﻩ ﻭﺳﻮﺍﺩﻩ‪ ،‬ﻭﻣﺎ ﺟﻨﱠ َ‬
‫ﺟ ْﻨﺪَﻝ‪:‬‬
‫ﻕ‬
‫ﺏ ﻋﺎﻣﺮٌ ‪ ...‬ﺇﱃ ﺟﻌﻔ ﹴﺮ ِﺳﺮْﺑﺎﻟﻪ ﱂ ﻳُ َﻤﺰﱠ ﹺ‬ ‫ﻭﻟﻮﻻ ﺟﻨﺎ ﹸﻥ ﺍﻟﻠﻴﻞ ﻣﺎ ﺁ َ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺃ ْﺣﻤَﺮ ﳜﺎﻃﺐ ﻧﺎﻗﺘﻪ‪:‬‬
‫َﺟﻨَﺎ ﹸﻥ ﺍﳌﺴﻠﻤﲔ ﺃ َﻭﺩﱡ َﻣﺴﱠﺎ ‪ ...‬ﻭﺇ ﹾﻥ ﺟﺎﻭﺭﺕ ﺃ َﺳﻠﹶﻢ ﺃ ْﻭ ِﻏﻔﹶﺎﺭﺍ‬
‫ﺖ ﻋﻨﺎ‪ ،‬ﺃﻱ ﺃﻳﻦ ﻏﺒﺖ‬ ‫ﺃﻱ‪ :‬ﺳﻮﺍﺩﻫﻢ‪ ،‬ﻳﻘﻮﻝ‪ :‬ﺩﺧﻮﻟﻚ ﰲ ﺍﳌﺴﻠﻤﲔ ﺃﻭﺩّ ﻟﻚ )ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃﹶﻓ ﹶﻞ( )‪ (٧٦‬ﺃﻱ ﻏﺎﺏ؛ ﻳﻘﺎﻝ‪ :‬ﺃﻳﻦ ﺃﻓﻠ َ‬
‫ﻋﻨﺎ‪ ،‬ﻭﻫﻮ ﻳﺄﻓِﻞ ﻣﻜﺴﻮﺭﺓ ﺍﻟﻔﺎﺀ‪ ،‬ﻭﺍﳌﺼﺪﺭ‪ :‬ﺃﻓﻞ ﺃﻓﻮ ﹰﻻ ﻛﻘﻮﻟﻪ‪:‬‬
‫ﺖ ﹸﺃﻓﹸﻮﻻ‬ ‫ﻭﺇﺫﹶﺍ ﻣَﺎ ﺍﻟﺜﱡﺮَﻳﱠﺎ ﺃ َﺣﺴﱠ ْ‬

‫ﺃﻱ‪ :‬ﻏﻴﺒﻮﺑﺔ‪ .‬ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ‪:‬‬

‫ﻚ‬
‫ﺕ ﺍﻟﺪﱠﻭَﺍِﻟ ِ‬
‫ﻼ ِ‬
‫ﺢ ﻟﻴﺴﺖ ﺑﺎﻟﻠﻮﺍﰐ ﺗﻘﹸﻮﺩُﻫﺎ ‪ ...‬ﻧُ ﺠُﻮﻡٌ ﻭﻻ ﺑﺎﻵِﻓ ﹶ‬ ‫َﻣﺼَﺎﺑﻴ ُ‬
‫) ﹶﻻ ﹸﺃ ِﺣﺐﱡ ﺍﻵﻓِﻠﹺﻴ َﻦ( )‪ (٧٦‬ﺃﻱ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﱂ ﻳﻘﺼﺪ ﻗﺼ َﺪ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻨﺠﻮﻡ ﻓﻴﺠﻤﻌﻬﺎ ﻋﻠﻰ ﲨﻴﻊ ﺍﳌﻮﺍﺕ‪.‬‬
‫)ﹶﻓﹶﻠﻤﱠﺎ َﺭﺃﹶﻯ ﺍ ﹾﻟ ﹶﻘ َﻤ َﺮ ﺑَﺎﺯﹺﻏﹰﺎ( )‪ (٧٧‬ﺃﻱ ﻃﺎﻟﻌﹰﺎ‪.‬‬
‫ﻱ ﻣﺎ ﱂ ﳚﻌﻞ ﻟﻜﻢ ﻓﻴﻪ ﺣﺠﺔ‪ ،‬ﻭﻻ ﺑﺮﻫﺎﻧﺎﹰ‪ ،‬ﻭﻻ ﻋﺬﺭﹰﺍ‪.‬‬ ‫)ﻣَﺎ ﹶﻟ ْﻢ ُﻳَﻨﺰﱢ ﹾﻝ ﹺﺑ ِﻪ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ ﺳُ ﹾﻠﻄﹶﺎﻧﹰﺎ( )‪ (٨١‬ﺃ ﹺ‬
‫)ﻭَﺍ ْﺟَﺘَﺒ ْﻴﻨَﺎ ُﻫ ْﻢ( )‪ (٨٧‬ﺃﻱ ﺍﺧﺘﺮﻧﺎﻫﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﺟﺘﱯ ﻓﻼﻥ ﻛﺬﺍ ﻟﻨﻔﺴﻪ‪ ،‬ﺃﻱ ﺍﺧﺘﺎﺭ‪.‬‬
‫)ﹶﻓ ﹶﻘ ْﺪ ﻭَﻛﱠﻠﹾﻨَﺎ ﺑﹺﻬَﺎ ﹶﻗﻮْﻣﹰﺎ( )‪ (٨٩‬ﺃﻱ ﻓﻘﺪ ﺭﺯّﻗﻨﺎﻫﺎ ﻗﻮﻣﹰﺎ‪.‬‬
‫ﷲ َﺣﻖﱠ ﹶﻗ ْﺪ ﹺﺭ ِﻩ( )‪ (٩١‬ﺃﻱ ﻣﺎ ﻋﺮﻓﻮﺍ ﺍﷲ ﺣﻖﱠ ﻣﻌﺮﻓﺘﻪ‪.‬‬ ‫) َﻭﻣَﺎ ﹶﻗ َﺪﺭُﻭﺍ ﺍ َ‬
‫ﺏ ﺍﹾﻟﻬُﻮ ِﻥ( )‪ (٩٣‬ﻣﻀﻤﻮﻡ‪ ،‬ﻭﻫﻮ ﺍ ﹶﳍﻮَﺍﻥ‪ ،‬ﻭﺇﺫﺍ ﻓﺘﺤﻮﺍ ﺃﻭﻟﻪ‪ ،‬ﻓﻬﻮ ﺍﻟﺮﻓﻖ ﻭﺍﻟﺪﱠﻋﺔ‪.‬‬ ‫ﺠ َﺰ ْﻭ ﹶﻥ َﻋﺬﹶﺍ َ‬ ‫)ﺗُ ْ‬
‫)ﹸﻓ َﺮﺩَﻯ( )‪ (٩٤‬ﺃﻱ ﻓﺮﺩﹰﺍ ﻓﺮﺩﹰﺍ‪.‬‬
‫)َﺗ ﹶﻘﻄﱠ َﻊ َﺑْﻴﻨُﻜﹸ ْﻢ( )‪ (٩٤‬ﺃﹶﻱ َﻭ ﺻُﻠﻜﻢ ﻣﺮﻓﻮﻉ؛ ﻷﻥ ﺍﻟﻔﻌﻞ ﻋﻤﻞ ﻓﻴﻪ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ُﻣ َﻬ ﹾﻠﻬﹺﻞ‪:‬‬
‫ﻛﺄﻥﱠ ﺭﹺﻣﺎﺣﻬ ْﻢ ﺃﺷﻄﺎ ﹸﻥ ﺑﺌ ﹴﺮ ‪ ...‬ﺑﻌﻴ ٍﺪ َﺑ ْﻴﻦُ ﺟﺎﻟﹶﻴْﻬَﺎ ﺟَﺮﻭ ﹺﺭ‬
‫ﺲ ﻭَﺍ ﹾﻟ ﹶﻘ َﻤ َﺮ( )‪ (٩٦‬ﻣﻨﺼﻮﺑﺘﲔ‪ ،‬ﻷﻧﻪ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻭﺑﲔ ﺍﻟﻠﻴﻞ ﺍﳌﻀﺎﻑ ﺇﱃ ﺟﺎﻋﻞ ﻗﻮﻟﹸﻪ‪:‬‬ ‫) َﻭﺟَﺎ ِﻋﻞﹸ ﺍﻟﻠﱠﻴْﻞ َﺳﻜﹶﻨﹰﺎ ﻭَﺍﻟﺸﱠ ْﻤ َ‬
‫) َﺳﻜﹶﻨﹰﺎ(‪ ،‬ﻓﺄﻋﻤﻠﻮﺍ ﻓﻴﻬﻤﺎ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻋﻤﻞ ﰲ ﻗﻮﻟﻪ‪ :‬ﺳﻜﻨﺎﹰ‪ ،‬ﻓﻨَﺼﺒﻮﳘﺎ ﻛﻤﺎ ﺃﺧﺮﺟﻮﳘﺎ ﻣﻦ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ‪:‬‬
‫ﺕ ﺃ ْﻭ ﺣﺎﺟ ٍﺔ ﺑﹺﻜﺮﺍ‬
‫ﺐ ﺣﺎﺟ ٍﺔ ‪َ ...‬ﻋﻮَﺍ ٍﻥ ﻣﻦ ﺍﳊﺎﺟﺎ ِ‬ ‫ﻗﹸﻌُﻮﺩﹰﺍ ﹶﻟﺪَﻯ ﺍ َﻷ ْﺑﻮَﺍﺏ ﻃﺎﻟ َ‬
‫ﺴﺒَﺎﻧﹰﺎ( )‪ ،(٩٦‬ﻭﻫﻮ ﲨﻴﻊ ﺣﺴﺎﺏ‪ ،‬ﻓﺨﺮﺝ ﳐﺮﺝ ﺷﻬﺎﺏ‪ ،‬ﻭﺍﳉﻤﻴﻊ ﺷُﻬْﺒَﺎﻥ‪.‬‬ ‫ﺲ ﻭَﺍ ﹾﻟ ﹶﻘ َﻤ َﺮ ﺣُ ْ‬
‫)ﻭَﺍﻟﺸﱠ ْﻤ َ‬
‫ﺴﺘَﻘﺮﱞ َﻭﻣُﺴَْﺘﻮْ َﺩ ﻉٌ( )‪ (٩٨‬ﻣﺴﺘﻘﺮﱞ ﰲ ﺻﻠﺐ ﺍﻷﺏ‪ ،‬ﻭﻣﺴﺘﻮﺩﻉ ﰲ ﺭﺣﻢ ﺍﻷﻡ‪.‬‬ ‫)ﹶﻓ ُﻤ ْ‬
 ‫)ﻗِﻨْﻮَﺍﻥﹲ( )‪ .(٩٩‬ﺍﻟ ِﻘﻨْﻮ ﻫﻮ ﺍﻟ ِﻌﺬﹾﻕ‪ ،‬ﻭﺍﻻﺛﻨﺎﻥ‪ِ :‬ﻗ ْﻨﻮَﺍﻥِ‪ ،‬ﺍﻟﻨﻮﻥ ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻭﺍﳉﻤﻴﻊ ﻗِﻨْﻮَﺍﻥﹲ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻟﻔﻆ ﺍﻻﺛﻨﲔ‪ ،‬ﻏﲑ ﺃﻥ‬
‫ﻧﻮﻥ ﺍﻻﺛﻨﲔ ﳎﺮﻭﺭﺓ ﰲ ﻣﻮﺿﻊ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ‪ ،‬ﻭﻧﻮﻥ ﺍﳉﻤﻴﻊ ﻳﺪﺧﻠﻪ ﺍﻟﺮﻓﻊ ﻭﺍﳉﺮ ﻭﺍﻟﻨﺼﺐ‪ ،‬ﻭﱂ ﳒﺪ ﻣﺜﻠﻪ ﻏﲑ‬
‫ﺻ ْﻨﻮَﺍﻥ‪ ،‬ﻭﺍﳉﻤﻴﻊ ﺻِﻨْﻮَﺍﻥﹲ‪.‬‬ ‫ﺻ ْﻨﻮٌ‪ ،‬ﻭ ِ‬ ‫ﻗﻮﳍﻢ ِ‬
‫) َﻭَﻳ ْﻨ ِﻌ ِﻪ ﺇﻥﱠ ﻓِﻲ ﹶﺫِﻟﻜﹸ ْﻢ( )‪ ،(٩٩‬ﻳَﻨﻌﻪ‪ :‬ﻣﺼﺪﺭ ﻣﻦ ﻳﻨَﻊ ﺇﺫﺍ ﺃﻳﻨﻊ؛ ﺃﻱ‪ :‬ﻣﻦ ﻣَﺪﺭﻛﻪ‪ ،‬ﻭﺍﺣﺪﻩ ﻳﺎﻧﻊ ﻭﺍﳉﻤﻴﻊ َﻳﻨْﻊ‪ ،‬ﲟﻨﺰﻟﺔ ﺗﺎﺟﺮ‬
‫ﺻﺤْﺐ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻗﺪ ﻳَﻨ َﻊ ﺍﻟﺜﻤ ُﺮ ﻓﻬﻮ َﻳ ْﻴَﻨ َﻊ ﻳﻨﻮﻋﺎﹰ‪ ،‬ﻓﻤﻨﻪ ﺍﻟﻴﺎﻧﻊ؛ ﻭﻳﻘﺎﻝ‪ :‬ﻗﺪ ﻳﻨﻌﺖ ﺍﻟﺜﻤﺮﺓ‬ ‫ﻭﺍﳉﻤﻴﻊ َﺗ ﺠْﺮ‪ ،‬ﻭﺻﺎﺣﺐ ﻭﺍﳉﻤﻴﻊ َ‬
‫ﻭﺃﻳﻨﻌﺖ ﻟﻐﺘﺎﻥ‪ ،‬ﻓﺎﻵﻳﺔ ﻓﻴﻬﺎ ﺍﻟﻠﻐﺘﺎﻥ ﲨﻴﻌﺎﹰ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺏ َﺣ ْﻮ ﹶﻝ َﺩﺳْﻜ َﺮ ِﺓ ‪َ ...‬ﺣ ْﻮﹶﻟﻬَﺎ ﺍﻟﺰﻳﺘﻮﻥ ﻗ ْﺪ َﻳَﻨﻌَﺎ‬ ‫ﻓِﻲ ِﻗﺒَﺎ ﹴ‬
‫ﺕ( )‪ (١٠٠‬ﺍﻓﺘﻌﻠﻮﺍ ﷲ ﺑﻨﲔ ﻭﺑﻨﺎﺕ ﻭﺟﻌﻠﻮﻫﺎ ﻟﻪ ﻭﺍﺧﺘﻠﻘﻮﻩ ﻣﻦ ﻛﻔﺮﻫﻢ ﻛﺬﺑﹰﺎ‪.‬‬ ‫) َﻭ َﺧ َﺮﻗﹸﻮﺍ ﹶﻟﻪُ ﺑَﻨﹺﻴ َﻦ َﻭَﺑﻨَﺎ ٍ‬
‫ﺽ( )‪ (١٠١‬ﺃﻱ ﻣُﺒﺘﺪﻉ‪.‬‬ ‫ﺕ ﻭَﺍ َﻷ ْﺭ ﹺ‬ ‫)َﺑﺪِﻳ ُﻊ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬
‫) َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ِﺀ ﻭَﻛِﻴﻞﹲ( )‪ (١٠٢‬ﺃﻱ ﺣﻔﻴﻆ ﻭﳏﻴﻂ‪.‬‬
‫)ﹶﻗ ْﺪ ﺟَﺎ َﺀ ﹸﻛ ْﻢ ﹺﺑﺼَﺎِﺋﺮُ ِﻣ ْﻦ َﺭﺑﱢ ﹸﻜ ْﻢ( )‪ (١٠٤‬ﻭﺍﺣﺪﻬﺗﺎ ﺑﺼﲑﺓ‪ ،‬ﻭﳎﺎﺯﻫﺎ‪ :‬ﺣﺠﺢ ﺑّﻴﻨﺔ ﻭﺍﺿﺤﺔ ﻇﺎﻫﺮﺓ‪.‬‬
‫ﺖ( ﺃﻱ ﺍﻣﺘﺤﻨﺖ‪.‬‬ ‫ﺖ( )‪ (١٠٥‬ﻣﻦ ﺍﳌﺪﺍﺭﺳﺔ‪ ،‬ﻭ) َﺩ َﺭ ْﺳ َ‬ ‫)ﺩَﺍ َﺭ ْﺳ َ‬
‫ﷲ َﻋﺪْﻭﹰﺍ ﹺﺑ َﻐْﻴ ﹺﺮ ِﻋ ﹾﻠ ﹴﻢ( )‪ (١٠٨‬ﻋﺪﻭﹰﺍ ﺃﻱ ﺍﻋﺘﺪﺍ ًﺀ‪.‬‬ ‫)ﹶﻓَﻴﺴُﺒﱡﻮﺍ ﺍ َ‬
‫ﺸ ِﻌﺮُﻛﹸ ْﻢ( )‪ (١٠٩‬ﺃﻱ ﻣﺎ ُﻳ ْﺪﺭﹺﻳﻜﻢ‪.‬‬ ‫) َﻭﻣَﺎ ﻳُ ْ‬
‫ﺕ( )‪ (١٠٩‬ﺃﻟﻒ )ﺇﻬﻧﺎ( ﻣﻜﺴﻮﺭﺓ ﻋﻠﻰ ﺍﺑﺘﺪﺍﺀ )ﺇﻬﻧﺎ(‪ ،‬ﺃﻭ ﲣﺒﲑ ﻋﻨﻬﺎ؛ ﻭﻣﻦ ﻓﺘﺢ ﺃﻟﻒ )ﺃﻬﻧﺎ( ﻓﻌﻠﻰ ﺇﻋﻤﺎﻝ‬ ‫)ﹺﺇﻧﱠﻬَﺎ ﺇﹺﺫﹶﺍ ﺟَﺎ َﺀ ْ‬
‫)ﻳُﺸﻌﺮﻛﻢ( ﻓﻴﻬﺎ‪ ،‬ﻓﻬﻲ ﰲ ﻣﻮﺿﻊ ﺍﺳﻢ ﻣﻨﺼﻮﺏ‪.‬‬
‫ﻼ( ﲨﻴﻊ‪ ،‬ﻗﺒﻴﻞ ﻗﺒﻴﻞ؛ ﺃﻱ‪ :‬ﺻﻨﻒ ﺻﻨﻒ؛‬ ‫ﺸ ْﺮﻧَﺎ(‪ ،‬ﺳُﻘﻨﺎ ﻭﲨﻌﻨﺎ؛ )ﻗﹸﺒُ ﹰ‬ ‫ﻼ( )‪ (١١١‬ﻭﳎﺎﺯ ) َﺣ َ‬ ‫)ﻭَﺣَﺸَﺮْﻧَﺎ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ ﻗﹸﺒُ ﹰ‬
‫ﻼ( ﺃﻱ ﻣﻘﺎﺑﻠﺔ‪ ،‬ﻛﻘﻮﳍﻢ‪ ) :‬ﺃﻗَﺒ ﹶﻞ‬ ‫ﻼ(؛ ﻓﺈﻧﻪ ﳚﻌﻞ ﳎﺎﺯﻫﺎ ﻋﻴﺎﻧﺎﹰ‪ ،‬ﻛﻘﻮﳍﻢ‪) :‬ﻣﻦ ﺫﻱ ِﻗﺒَﻞ(‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ )ﻗﹸﺒُ ﹰ‬ ‫ﻭﻣﻦ ﻗﺮﺃﻫﺎ )ِﻗَﺒ ﹰ‬
‫ﻱ ﹶﻗَﺒ ﹴﻞ(‪.‬‬
‫ﺖ ﺳﻘﻴﻬﺎ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪) :‬ﻣ ْﻦ ﺫ ﹺ‬ ‫ﻗﹸﺒُﹶﻠﻪُ‪ ،‬ﻭﺳﻘﺎﻫﺎ ﻗﹸﺒُ ﻼﹰ‪ ،‬ﱂ ﻳﻜﻦ ﺃﻋﺪﱠ ﳍﺎ ﺍﳌﺎﺀ‪ ،‬ﻓﺎﺳﺘﺄﻧﻔ ْ‬
‫ﻑ ﺍ ﹾﻟﹶﻘ ْﻮ ﹺﻝ ﻏﹸﺮُﻭﺭﹰﺍ( )‪ (١١٢‬ﻛﻞ ﺷﻲﺀ ﺣﺴّﻨﺘﻪ ﻭﺯﻳﱠﺘﺘﻪ ﻭﻫﻮ ﺑﺎﻃﻞ ﻓﻬﻮ ﺯُﺧﺮﻑ؛ ﻭﻳﻘﺎﻝ‪ :‬ﺯَﺧﺮَﻑ ﻓﻼﻥ ﻛﻼﻣَﻪ‬ ‫)ﺯُ ْﺧﺮُ َ‬
‫ﻭﺷﻬﺎﺩﺗَﻪ‪.‬‬
‫ﺼﻐَﻰ ﺇﹶﻟ ْﻴ ِﻪ ﹶﺃﻓﹾِﺌ َﺪﺓﹸ ﺍﻟﱠﺬِﻳﻦَ( )‪ (١١٣‬ﻣﻦ ﺻﻐﻮﺕ ﺇﻟﻴﻪ ﺃﻱ ِﻣﻠﹾﺖ ﺇﻟﻴﻪ ﻭﻫﻮﻳﺘﻪ؛ ﻭﺃﺻﻐﻴﺖ ﺇﻟﻴﻪ ﻟﻐﺔ‪ ،‬ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ‪:‬‬ ‫) َﻭِﻟَﺘ ْ‬
‫ﺤ ﹰﺔ ‪ ...‬ﺣﱴ ﺇﺫﺍ ﻣﺎ ﺍﺳَﺘﻮَﻯ ﰲ ﹶﻏ ْﺮﺯﹺﻫﺎ َﺗِﺜﺐُ‬ ‫ﺼﻐِﻰ ﺇﺫﺍ ﺷﺪﱠﻫﺎ ﺑﺎﻟﺮﱠﺣْﻞ ﺟﺎﹺﻧ َ‬ ‫ُﺗ ْ‬
‫) َﻭِﻟَﻴ ﹾﻘَﺘ ﹺﺮﻓﹸﻮﺍ ﻣَﺎ ُﻫ ْﻢ ُﻣ ﹾﻘَﺘ ﹺﺮﻓﹸﻮ ﹶﻥ( )‪ (١١٣‬ﳎﺎﺯ ﺍﻻﻗﺘﺮﺍﻑ ﺍﻟﻘِﺮﻓﺔ ﻭﺍﻟﺘﱡﻬﻤﺔ ﻭﺍﻹﺩﻋﺎﺀ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﺑﺌﺴﻤﺎ ﺍﻗﺘﺮﻓﺖ ﻟﻨﻔﺴﻚ‪ ،‬ﻗﺎﻝ‬
‫ﺭﺅﺑﺔ‪:‬‬

‫ﻒ‬
‫ﻑ ‪َ ...‬ﺗ ﹾﻘﻮَﻯ ﺍﻟَﺘ ِﻘﻲّ ﻭ ِﻋﻔﹼﺔﹸ ﺍﻟﻌﻔﻴ ِ‬
‫ﺏ ﺍﳌﻘﺮﻭ ِ‬
‫ﺃﻋﻴَﺎ ﺍﻗﺘﺮﺍﻑ ﺍﻟ ﹶﻜ ِﺬ ﹺ‬
‫ﻳﻘﺎﻝ‪ :‬ﺃﻧﺖ ﻗِﺮﻓﱴ‪ ،‬ﻭﻗﺎﺭﻓﺖ ﺍﻷﻣﺮ ﺃﻱ ﻭﺍﻗﻌﺘﻪ‪.‬‬
‫ﺨ ُﺮ ﺻُﻮ ﹶﻥ( )‪ (١١٦‬ﺃﻱ‪ :‬ﻳﻈﻨﻮﻥ ﻭﻳﻮﻗﻌﻮﻥ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻳﺘﺨﺮﺹ‪ ،‬ﺃﻱ ﻳﺘﻜﺬﺏ‪.‬‬ ‫)َﻳ ْ‬
‫ﺠ ﹺﺮﻣِﻴﻬَﺎ( )‪ (١٢٣‬ﺃﻱ ﺍﻟﻌﻈﻤﺎﺀ‪.‬‬ ‫)ﹶﺃ ﹶﻛﹺﺒ َﺮ ﻣُ ْ‬
‫)ِﻟَﻴ ْﻤﻜﹸﺮُﻭﺍ ﻓِﻴﻬَﺎ( )‪ (١٢٣‬ﻣﺼﺪﺭﻩ ﺍﳌﻜﺮ‪ ،‬ﻭﻫﻮ ﺍﳋﺪﻳﻌﺔ ﻭﺍﳊﻴﻠﺔ ﺑﺎﻟﻔﺠﻮﺭ ﻭﺍﻟﻐَﺪْﻭ ﻭﺍﳋِﻼﻑ‪.‬‬
‫) ﺻَﻐَﺎﺭٌ( )‪ (١٢٤‬ﺍﻟﺼﻐﺎﺭ‪ :‬ﻫﻮ ﺃﺷﺪّ ﺍﻟ ﱡﺬﻝﹼ‪.‬‬
‫ﺲ( )‪ (١٢٥‬ﺳﻮﺍﺀ‪ ،‬ﻭﳘﺎ ﺍﻟﻌﺬﺍﺏ‪.‬‬ ‫ﺍﻟﺮﺟﺰ ﻭ)ﺍﻟﺮﱢ ْﺟ َ‬
‫ﺠﺰﹺﻳ َﻦ( )‪ (١٣٤‬ﺃﻱ ﻓﺎﺋﺘﲔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﻋﺠﺰﱐ ﻓﻼﻥ ﻓﺎﺗﲏ ﻭﻏﻠﺒﲏ ﻭﺳﺒﻘﲏ‪ ،‬ﻭﺃﻋﺠﺰ ﻣﲏ‪ ،‬ﻭﳘﺎ ﺳﻮﺍﺀ‪.‬‬ ‫) َﻭﻣَﺎ ﹶﺃ ْﻧُﺘ ْﻢ ﹺﺑ ُﻤ ْﻌ ﹺ‬
 ‫) ﺍﻋْﻤَﻠﹸﻮﺍ َﻋﻠﹶﻰ َﻣﻜﹶﺎَﻧِﺘﻜﹸ ْﻢ( )‪ (١٣٥‬ﺃﻱ ﻋﻠﻰ ﺣِﻴﺎﻟﻜﻢ ﻭﻧﺎﺣﻴﺘﻜﻢ‪.‬‬
‫) ﹶﺫ َﺭﹶﺃ( )‪ (١٣٦‬ﲟﻨﺰﻟﺔ َﺑ َﺮﺃﹶ‪ ،‬ﻭﻣﻌﻨﺎﳘﺎ ﺧﻠﻖ‪.‬‬
‫ﺲ‪:‬‬‫)ﺣِ ﺠْﺮٌ( )‪ )١٣٨‬ﺃﻱ ﺣﺮﺍﻡ‪ ،‬ﻗﺎﻝ ﺍﳌﹸَﺘﹶﻠﻤﱢ ﹺ‬
‫ﺲ‬
‫ﺖ ﳍﺎ ‪ ...‬ﺣِ ﺠْﺮٌ ﺣﺮﺍﻡٌ ﺃﻻ ﰒﱠ ﺍﻟﺪﱠﻫﺎﺭﻳ ُ‬ ‫ﺼﻮَﻯ ﻓﻘﻠ ُ‬ ‫ﺖ ﺇﱃ ﺍﻟﻨﱠ ﺨْﻠﺔ ﺍﻟﹸﻘ ْ‬ ‫َﺣﻨﱠ ْ‬
‫ﺍﻟﺪﻫﺎﺭﻳﺲ‪ :‬ﺍﻟﺪﻭﺍﻫﻲ‪.‬‬
‫ﺕ( )‪ (١٤١‬ﻗﺪ ﻋُﺮﺵ ﻋِﻨﺒﻬﺎ‪.‬‬ ‫ﺕ َﻣﻌْﺮ ُﻭﺷَﺎ ٍ‬ ‫) َﺟﻨﱠﺎ ٍ‬
‫ﺕ( )‪ (١٤١‬ﻣﻦ ﺳﺎﺋﺮ ﺍﻟﺸﺠﺮ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﺵ‪ ،‬ﻭﻣﻦ ﺍﻟﻨﺨﻞ‪.‬‬ ‫) َﻭ ﹶﻏ ْﻴ َﺮ َﻣﻌْﺮ ُﻭﺷَﺎ ٍ‬
‫)ﻛﻠﹸﻮﺍ ِﻣ ْﻦ ﹶﺛ َﻤ ﹺﺮ ِﻩ ﺇﺫﹶﺍ ﹶﺃ ﹾﺛ َﻤ َﺮ( )‪ (١٤١‬ﲨﻴﻊ ﲦﺮﺓﻥ ﻭﻣﻦ ﻗﺮﺃﻫﺎ‪ِ ) :‬ﻣ ْﻦ ﺛﹸﻤُ ﹺﺮ ِﻩ( ﻓﻀﻤﱠﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﳚﻌﻠﻬﺎ ﲨﻴﻊ ﹶﺛﻤَﺮ‪.‬‬
‫) َﺣﻤُﻮﹶﻟ ﹰﺔ َﻭﹶﻓﺮْﺷﹰﺎ( )‪ (١٤٣‬ﺃﻱ ﻣﺎ ﲪﻠﻮﺍ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﻔﺮﺵ‪ :‬ﺻِﻐﺎﺭ ﺍﻹﺑﻞ ﱂ ُﺗ ْﺪﺭﹺﻙ ﺃﻥ ﻳُﺤﻤَﻞ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺴﻔﹸﻮﺣﹰﺎ( )‪ (١٤٥‬ﺃﻱ ﻣُﻬﺮَﺍﻗﹰﺎ ﻣﺼﺒﻮﺑﺎﹰ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﺳَﻔﺢ ﺩﻣﻌﻰ‪ ،‬ﺃﻱ‪ :‬ﺳﺎﻝ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫)ﹶﺃ ْﻭ ﺩَﻣﹰﺎ َﻣ ْ‬
‫ﺤﻦﱠ ﻣُﻠﻮﻋِﻲ‬ ‫ﻫﺎﺝ َﺳ ﹾﻔ ﺢُ ُﺩﻣُﻮﻋِﻲ ‪ ...‬ﻣﺎ ُﺗ ِ‬
‫)ﹸﻗ ﹾﻞ َﻫﹸﻠﻢﱠ ُﺷ َﻬﺪَﺍ َﺀ ﹸﻛ ْﻢ( )‪َ :(١٥٠‬ﻫﻠﱠﻢ ﰲ ﻟﻐﺔ ﺃﻫﻞ ﺍﻟﻌﺎﻟﻴﺔ ﻟﻠﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﺳﻮﺍﺀ‪.‬‬
‫ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺻ ﹺﺮ ْﻡ‬
‫ﻭﻛﺎﻥ َﺩﻋَﺎ ﻗﻮﻣ ُﻪ ﺑﻌﺪَﻫﺎ ‪َ ...‬ﻫﹸﻠﻢﱠ ﺇﱃ ﺃﻣْﺮﻛﻢ ﻗﺪ ُ‬
‫ﻭﺃﻫﻞ ﳒﺪ ﻳﻘﻮﻟﻮﻥ ﻟﻠﻮﺍﺣﺪ ﻫَﻠﻢّ‪ ،‬ﻭﻟﻠﻤﺮﺃﺓ ﻫَﻠﻤﱢﻰ‪ ،‬ﻭﻟﻼﺛﻨﲔ ﻫَﻠﻤﱠﺎ‪ ،‬ﻭﻟﻠﻘﻮﻡ‪ :‬ﻫَﻠﻤﱡﻮﺍ‪ ،‬ﻭﻟﻠﻨﺴﺎﺀ َﻫﹸﻠ ْﻤﻦَ‪ ،‬ﳚﻌﻠﻮﻬﻧﺎ ﻣﻦ ﻫَﻠﻤﻤ ﺖُ‬
‫ﻼ‪.‬‬
‫ﻭﺃﻫﻞ ﺍﳊﺠﺎﺯ ﻻ ﳚﻌﻠﻮﻥ ﳍﺎ ِﻓ ْﻌ ﹰ‬
‫ﻕ( )‪ (١٥١‬ﻣﻦ ﺫﹶﻫﺎﺏ ﻣﺎ ﰲ ﺃﻳﺪﻳﻜﻢ؛ ﻳﻘﺎﻝ‪ :‬ﺃﻣﻠﻖ ﻓﻼﻥ‪ ،‬ﺃﻱ ﺫﻫﺐ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﺣﺘﺎﺝ‪،‬‬ ‫ﻼﹴ‬ ‫) َﻭ ﹶﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﹶﺃﻭْ ﹶﻻ َﺩﻛﹸﻢْ ِﻣ ْﻦ ﺇ ْﻣ ﹶ‬
‫ﻭﺃﻗﻔ َﺮ ﻣﺜﹸﻠﻬﺎ‪.‬‬
‫) ِﻣﻠﱠ ﹶﺔ ﺇ ْﺑﺮَﺍﻫِﻴ َﻢ َﺣﻨﹺﻴﻔﹰﺎ( )‪ (١٦١‬ﺃﻱ ﺩﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ؛ ﻳﻘﺎﻝ ﻣﻦ ﺃﻱّ ﻣﻠﹼﺔ ﺃﻧﺖ‪ ،‬ﻭﻫﻢ ﺃﻫﻞ ﻣِﻠﺘﻚ‪.‬‬
‫ﻱ( )‪ (١٦٢‬ﻭﻫﻮ ﻣﺼﺪ ُﺭ ﻧﺴﻜﺖُ‪ ،‬ﻭﻫﻮ ﺗﻘﺮﺑﺖ ﺑﺎﻟﻨﺴﺎﺋﻚ‪ ،‬ﻭﻫﻲ ﺍﻟﻨﺴﻴﻜﺔ‪ ،‬ﻭﲨﻌﻬﺎ ﺃﻳﻀﺎ ﻧُﺴُﻚ‬ ‫ﺤﻴَﺎ َ‬‫) َﻭُﻧﺴِﻜﻰ َﻭَﻣ ْ‬
‫ﻣﺘﺤﺮﻛﺔ ﺑﺎﻟﻀﻤﺔ‪.‬‬
‫ﺽ( )‪ :(١٦٥‬ﻭﺍﺣﺪﻫﻢ‪ :‬ﺧﻠﻴﻔﺔ ﰲ ﺍﻷﺭﺽ ﺑﻌﺪ ﺧﻠﻴﻔﺔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﱠﻤﺎﺥ ﻭﻫﻮ ﺍﻟﺮﺟﻞ ﺍﳌﺘﻜﱪ‪:‬‬ ‫ﻒ ﹾﺍ ًﻷ ْﺭ ﹺ‬‫ﻼِﺋ َ‬ ‫) َﺧ ﹶ‬
‫ﻒ ﰲ ﺭﺑﻮﻉ ﻋﻦ ﺭُﺑﻮﻉ‬ ‫ﺗُﺼِﻴﺒﻬﻢ ﻭﺗُﺨﻄﹸﺌﻨﹺﻲ ﺍﳌﻨَﺎﻳﺎ ‪ ...‬ﻭﺃﺧﹸﻠ ُ‬
‫ﺍﻟﺮﺑﻊ‪ :‬ﺍﻟﺪﺍﺭ ﻭﺍﳉﻤﻴﻊ ﺭﺑﻮﻉ‪ ،‬ﻭﺍﻟﺮﱠﺑﻊ ﺃﻳﻀﹰﺎ‪ :‬ﻗﺒﻴﻠﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﻘﺎﻝ ﺭﺟﻞ ﻣﻦ ﺭﺑﻌﻪ ﻳﻌﲎ ﻣﻦ ﻗﺒﻴﻠﺘﻪ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬

‫)ﺁﳌﺺ(‪ (١) :‬ﺳﺎﻛﻦ ﻷﻧﻪ ﺟﺮﻯ ﻣَﺠﺮﻯ ﺳﺎﺋﺮ ﻓﻮﺍﺗ ﺢ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﺟﺮﻳْﻦ ﳎﺮﻯ ﺣﺮﻭﻑ ﺍﻟﺘّﻬﺠﱢﻲ‪ ،‬ﻭﻣﻮﺿﻌﻪ ﻭﻣﻌﻨﺎﻩ‬
‫ﻋﻠﻰ ﺗﻔﺴﲑ ﺳﺎﺋﺮ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺴﻮﺭ‪.‬‬
‫ﻚ( )‪ (٢‬ﺭﻓﻊ ﻣﻦ ﻣﻮﺿﻌﲔ؛ ﺃﺣﺪﳘﺎ‪ :‬ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻛﺘﺎﺏ‪ ،‬ﻭﺍﻵﺧﺮ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ‪.‬‬ ‫)ﻛِﺘَﺎﺏٌ ﺃﹸ ْﻧ ﹺﺰ ﹶﻝ ﹺﺇﹶﻟ ْﻴ َ‬
‫ﺝ ِﻣ ْﻨﻪُ( ﺃﻱ ﺿﻴﻖ‪.‬‬
‫ﺻ ْﺪ ﹺﺭ َﻙ َﺣ َﺮ ٌ‬
‫ﻼ َﻳ ﹸﻜ ْﻦ(‪ (٢) :‬ﺳﺎﻛﻦ ﻷﻧﻪ ﻬﻧﻰٌ )ﻓِﻲ َ‬ ‫)ﹶﻓ ﹶ‬
‫)َﺑَﻴﺎﺗﹰﺎ(‪ :‬ﺃﻱ ﻟﻴﻼ؛ ﺑﻴّﺘﻬﻢ ﺑﻴﺎﺗﹰﺎ ﻭﻫﻢ ﻧﻴﺎﻡ‪.‬‬
‫)ﹶﺃ َﻭﻫُ ْﻢ ﻗﹶﺎﺋﹸﻠﻮ ﹶﻥ( )‪ :(٣‬ﺃﻱ ﻬﻧﺎﺭﹰﺍ ﺇﺫﺍ ﻗﺎﻟﻮﺍ‪.‬‬
 ‫)ﹶﻓﻤَﺎ ﻛﹶﺎ ﹶﻥ َﺩ ْﻋﻮَﺍ ُﻫ ْﻢ( )‪ :(٤‬ﳍﺎ ﻣﻮﺿﻌﺎﻥ؛ ﺃﺣﺪﳘﺎ ﻗﻮﳍﻢ ﻭﺩﻋﻮﺍﻫﻢ‪ ،‬ﻭﺍﻵﺧﺮ ﺍﺩﱢﻋﺎﺅﻫﻢ‪.‬‬
‫ﺴﺠُ َﺪ( )‪ (١١‬ﳎﺎﺯﻩ‪ :‬ﻣﺎ ﻣﻨﻌﻚ ﺃﻥ ﺗﺴﺠﺪ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻀﻊ ﻻ ﰲ ﻣﻮﺿﻊ ﺍﻹﳚﺎﺏ ﻭﻫﻲ ﻣﻦ ﺣﺮﻭﻑ‬ ‫ﻚ ﹶﺃﻻﱠ َﺗ ْ‬
‫)ﻣَﺎ َﻣَﻨ َﻌ َ‬
‫ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ‪:‬‬
‫ﻂ ﺍﻟﻘﹶﻔﻨْﺪﺭﺍ‬
‫ﺾ ﺃﻻﹼ ﺗَﺴْﺨﺮﺍ ‪ ...‬ﳑّﺎ ﺭﺃﻳﻦ ﺍﻟﺸَﻤ ﹶ‬ ‫ﻓﻤﺎ ﺃﻟﹸﻮﻡ ﺍﻟﺒﹺﻴ َ‬
‫ﺃﻱ ﻣﺎ ﺃﻟﻮﻡ ﺍﻟﺒﻴﺾ ﺃﻥ ﻳﺴﺨﺮﻥ‪ ،‬ﺍﻟﻘﻔﻨﺪﺭ‪ :‬ﺍﻟﻘﺒﻴﺢ ﺍﻟﺴﱠﻤِﺞ‪ ،‬ﻭﻗﺎﻝ ﺍﻷ ْﺣﻮَﺹ‪:‬‬
‫ﻉ ﺩﺍﺋﺐٌ ﻏﲑ ﻏﺎﻓ ﹺﻞ‬ ‫ﻭﻳَﻠﹾ ﺤَﻴْﻨَﲏ ﰲ ﺍﻟﻠﱠﻬْﻮ ﹶﺃﻻﱠ ﺃﺣﺒّﻪ ‪ ...‬ﻭﻟِﻠﹼﻬﻮ ﺩﺍ ﹴ‬
‫ﺃﺭﺍﺩ‪ :‬ﰲ ﺍﻟﻠﻬﻮ ﺃﻥ ﺃﹸﺣﺒﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬
‫ﰲ ﺑﺌﺮ ﻻ ﺣﻮ ﹴﺭ َﺳﺮَﻯ ﻭﻣﺎ َﺷَﻌ ْﺮ‬
‫ﺝ ﻣِﻨْﻬَﺎ َﻣﺬﹾﺀﻭﻣُﹰﺎ( ﻭﻫﻲ ﻣﻦ ﺫﺃﻣﺖ‬‫ﺍﳊﻮﺭ‪ :‬ﺍﳍﻠﻜﺔ‪ ،‬ﻭﻗﻮﻟﻪ ﻻ ﺣﻮﺭ‪ :‬ﺃﻱ ﰲ ﺑﺌﺮ ﺣﻮﺭ‪ ،‬ﻭﻻ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻀﻞ )ﺍ ْﺧ ُﺮ ْ‬
‫ﺍﻟﺮﺟﻞﹶ‪ ،‬ﻭﻫﻲ ﺃﺷﺪ ﻣﺒﺎﻟﻐﺔ ﻣﻦ ﺫﳑﺖ ﻭﻣﻦ ﺫِﻣﺖ ﺍﻟﺮﺟﻞ ﺗﺬﱘ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺜﻞ‪ :‬ﻻ َﺗ ْﻌﺪَﻡ ﺍﳊﺴﻨﺎ ُﺀ ﺫﹶﺍﻣﺎﹰ‪ ،‬ﺃﻱ ﺫﻣﺎﹰ‪ ،‬ﻭﻫﻲ‬
‫ﻟﻐﺎﺕ‪.‬‬

‫) َﻣﺪْﺣﻮﺭﹰﺍ( )‪ (١٧‬ﺃﻱ ﻣُﺒﻌَﺪﹰﺍ ﻣُﻘﺼﻰً‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﺍﺩﺣ ْﺮ ﻋﻨﻚ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬
‫ﺕ ﺫﺍ َﺟﻤّ ٍﺔ ﳕﹶﲑﹰﺍ ‪َ ...‬ﺩ ْﺟ َﺮ ﻋِﺮﺍ ٍﻙ َﻳ ْﺪﺟَﺮ ﺍﳌﺪﺣﻮﺭﺍ‬ ‫ﻓﹶﺄ ْﻧ ﹶﻜ َﺮ ْ‬
‫) َﻭﻗﹶﺎ َﺳﻤُﻬﻤﺎ( )‪ (٢٠‬ﺃﻱ ﺣﺎﻟﻔﻬﻤﺎ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﰲ ﻣﻮﺿﻊ ﻣﻌﲎ ﺍﻟﻘﺴﻤﺔ‪.‬‬
‫) َﺳ ْﻮﺀَﺍُﺗ ُﻬﻤَﺎ( )‪ (٢١‬ﻛﻨﺎﻳﺔ ﻋﻦ ﻓﺮﺟﻴﻬﻤﺎ‪.‬‬
‫ﺼﻔﹶﺎ ِﻥ ﻋَﻠﹶﻴْﻬﹺﻤَﺎ( )‪ (٢١‬ﻳﻘﺎﻝ؛ ﻃﻔﻘﺖ ﹶﺃ ﺻْﻨﻊ ﻛﺬﺍ ﻭﻛﺬﺍ ﻛﻘﻮﻟﻚ‪ :‬ﻣﺎ ﺯﻟﺖ ﺃﺻﻨﻊ ﺫﺍ ﻭﻇﻠﻠﺖ‪ ،‬ﻭﳜﺼﻔﺎﻥ‬ ‫ﺨ ِ‬‫) َﻭ ﹶﻃ ِﻔﻘﹶﺎ َﻳ ْ‬
‫ﺍﻟﻮﺭﻕ ﺑﻌﻀﻪ ﺇﱃ ﺑﻌﺾ‪.‬‬
‫ﲔ( )‪ (٢٣‬ﺇﱃ ﻭﻗﺖ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫)ﻭَﻣَﺘَﺎ ﻉٌ ﹺﺇﻟﹶﻰ ِﺣ ﹴ‬
‫ﲔ ﻻﺣﲔ‬ ‫ﻭﻣﺎ ﻣﺰﺍﺣﻚ ﺑﻌﺪ ﺍﳊِﻠﻢ ﻭﺍﻟﺪﱢﻳﻦ ‪ ...‬ﻭﻗﺪ ﻋﻼﻙ ﻣَﺸﻴﺐُ ﺣ َ‬
‫ﺃﻱ ﻭﻗﺖ ﻻ ﻭﻗﺖ‪.‬‬
‫ﻼ ﺑﺮﻳﺸﻪ ﺃﻱ‬ ‫) َﻭ ﹺﺭﻳَﺎﺷﹰﺎ( )‪ (٢٥‬ﺍﻟﺮﻳﺎﺵ ﻭﺍﻟﺮﻳﺶ ﻭﺍﺣﺪ(‪ ،‬ﻭﻫﻮ ﻣﺎ ﻇﻬﺮ ﻣﻦ ﺍﻟﻠﺒﺎﺱ ﻭﺍﻟﺸﺎﺭﺓ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺃﻋﻄﺎﱐ ﺭﺟ ﹰ‬
‫ﳋﺼْﺐ ﻭﺍﳌﻌﺎﺵ‪.‬‬ ‫ﺑﻜﺴﻮﺗﻪ ﻭﺟﻬﺎﺯﻩ ﻭﻛﺬﻟﻚ ﺍﻟﺴﺮﺝ ﺑﺮﻳﺸﻪ‪ ،‬ﻭﺍﻟﺮﻳﺎﺵ ﺃﻳﻀﹰﺎ‪ :‬ﺍ ِ‬
‫)ﹺﺇﻧﱠﻪُ َﻳﺮَﺍ ﹸﻛ ْﻢ ﻫُ َﻮ ﻭﹶﻗﺒﹺﻴﻠﹸﻪ( )‪ (٢٦‬ﺃﻱ ﻭﺟﻴﻠﹸﻪ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﻪ‪.‬‬
‫) ﹶﻛﻤَﺎ َﺑ َﺪﹶﺃﻛﹸﻢْ ﺗَﻌﻮﺩُﻭ ﹶﻥ ﹶﻓﺮﹺﻳﻘﹰﺎ َﻫﺪَﻯ َﻭﹶﻓﺮﹺﻳﻘﹰﺎ َﺣﻖﱠ َﻋﹶﻠﻴْﻬﻢ ﺍﻟﻀﱠﻼﹶﻟﺔﹸ( )‪ (٢٨،٢٩‬ﻧﺼﺒﻬﻤﺎ ﲨﻴﻌﹰﺎ ﻋﻠﻰ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ﻓﻴﻬﻤﺎ ﺃﻱ‬
‫َﻫﺪَﻯ ﻓﺮﻳﻘﹰﺎ ﰒ ﺃﺷﺮﻙ ﺍﻵﺧﺮ ﰲ ﻧﺼﺐ ﺍﻷﻭﻝ ﻭﺇﻥ ﱂ ﻳﺪﺧﻞ ﰲ ﻣﻌﻨﺎﻩ؛ ﻭﺍﻟﻌﺮﺏ ﺗُﺪﺧﻞ ﺍﻵﺧﺮ ﺍﳌﺸﺮَﻙ ﺑﻨﺼﺐ ﻣﺎ ﻗﺒﻠﻪ‬
‫ﲔ ﹶﺃ َﻋﺪﱠ ﹶﻟ ُﻬ ْﻢ َﻋﺬﹶﺍﺑﹰﺎ ﹶﺃﻟِﻴﻤﹰﺎ(‬
‫ﻋﻠﻰ ﺍﳉﻮﺍﺭ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﻣﻌﻨﺎﻩ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ )ﻳُ ْﺪ ِﺧﻞﹸ َﻣ ْﻦ ﻳﺸَﺎ ُﺀ ﻓِﻲ َﺭ ْﺣ َﻤِﺘ ِﻪ ﻭﺍﻟﻈﹶﺎِﻟ ِﻤ َ‬
‫)‪ (٧٦٣١‬ﻭﺧﺮﺝ ﻓﻌﻞ ﺍﻟﻀﻼﻟﺔ ﻣﺬﻛﺮﹰﺍ ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﺇﺫﺍ ﻓﺮﱠﻓﻮﺍ ﺑﲔ ﺍﻟﻔﻌﻞ ﻭﺑﲔ ﺍﳌﺆﻧﺜﺔ ﻟﻘﻮﳍﻢ‪ :‬ﻣﻀﻰ ﻣﻦ ﺍﻟﺸﻬﺮ‬
‫ﻟﻴﻠﺔ‪.‬‬
‫) َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ ﺍﺩﱠﺍﺭَﻛﹸﻮﺍ ﻓِﻴﻬَﺎ َﺟﻤِﻴﻌﹰﺎ( )‪ (٣٧‬ﺃﻱ ﺍﺟﺘﻤﻌﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﻘﺎﻝ ﺗﺪﺍﺭ َﻙ ﱄ ﻋﻠﻴﻪ ﺷﺊ ﺃﻱ ﺍﺟﺘﻤﻊ ﱄ ﻋﻨﺪﻩ ﺷﺊ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺪﻏﻢ ﺍﻟﺘﺎﺀ ﰲ ﺍﻟﺪﺍﻝ ﻓﺜﻘﹼﻠﺖ ﺍﻟﺪﺍﻝ‪.‬‬
‫ﺿﻌْﻔﹰﺎ( )‪ (٣٧‬ﺃﻱ ﻋﺬﺍﺑﲔ ﻣﻀﻌﻒ ﻓﺼﺎﺭ ﺷﻴﺌﲔ‪.‬‬ ‫)ﻋﺬﹶﺍﺑﹰﺎ ِ‬
‫ﻁ( )‪ (٣٩‬ﺃﻱ ﰲ ﺛﻘﺐ ﺍﻹﺑﺮﺓ ﻭﻛﻞ ﺛﻘﺐ ﻣﻦ ﻋﲔ ﺃﻭ ﺃﻧﻒ ﺃﻭ ﺃﺫﻥ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻓﻬﻮ َﺳﻢّ ﻭﺍﳉﻤﻴﻊ ﲰﻮﻡ‪.‬‬ ‫ﳋﻴَﺎ ِ‬
‫) ﰲ َﺳﻢﱢ ﺍ ِ‬
‫)ﹶﻟ ُﻬ ْﻢ ِﻣ ْﻦ َﺟ َﻬﻨﱠ َﻢ ﻣِﻬَﺎﺩٌ( ﺃﻱ ﻓﺮﺍﺵ ﻭﺑﺴﺎﻁ ﻭﻻ ﺗﻨﺼﺮﻑ ﺟﻬﻨﻢ ﻷﻧﻪ ﺍﺳﻢ ﻣﺆﻧﺜﺔ ﻋﻠﻰ ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ‪.‬‬
‫ﻒ َﻧﻔﹾﺴﹰﺎ ﹺﺇﻻﱠ ُﻭ ْﺳ َﻌﻬَﺎ( )‪ :(٢١‬ﻃﺎﻗﺘﻬﺎ‪،‬‬
‫ﺵ( ﻭﺍﺣﺪﻬﺗﺎ ﻏﺎﺷﻴﺔ ﻭﻫﻲ ﻣﺎ ﻏﺸﺎﻫﻢ ﻓﻐﻄﺎﻫﻢ ﻣﻦ ﻓﻮﻗﻬﻢ ) ﹶﻻ ﻧُﻜﻠﱢ ُ‬ ‫) َﻭ ِﻣ ْﻦ ﹶﻓ ْﻮِﻗ ﹺﻬ ْﻢ ﹶﻏﻮَﺍ ﹴ‬
‫ﻳﻘﺎﻝ ﻻ ﺃﺳﻊ ﺫﻟﻚ‪.‬‬
‫ﻑ ﺭﹺﺟَﺎﻝﹲ َﻳ ْﻌ ﹺﺮﻓﹸﻮ ﹶﻥ( )‪ (٤٥‬ﳎﺎﺯﻫﺎ‪ :‬ﻋﻠﻰ ﺑﻨﺎﺀ ﺳﻮ ﹴﺭ ﻷﻥ ﻛﻞ ﻣﺮﺗﻔﻊ ﻣﻦ ﺍﻷﺭﺽ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺃﻋﺮﺍﻑ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫) َﻭ َﻋﻠﹶﻰ ﺍ َﻷ ْﻋﺮَﺍ ِ‬
‫ﻑ‬
‫ﻛﻞ ﻛِﻨﺎﺯ ﹶﻟ ﺤْﻤﻪ ﻧﹺﻴﺎﻑ ‪ ...‬ﻛﺎﻟ َﻌﻠﹶﻢ ﺍﳌﹸﻮﻓِﻰ ﻋﻠﻰ ﺍﻷﻋﺮﺍ ِ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﱠﻤﱠﺎﺥ‪:‬‬
‫ﻑ ﺗﻔﺎﱃ ﻛﺄﻬﻧﺎ ‪ ...‬ﺭﹺﻣﺎﺡٌ ﻧَﺤﺎﻫﺎ ﹺﻭ ْﺟﻬَﺔ ﺍﻟﺮﱢﻳﺢ ﺭﺍﻛ ُﺰ‬ ‫ﺖ ﺑﺄﹶﻋﺮﺍ ٍ‬ ‫ﻭ ﹶﻇﻠﱠ ْ‬
‫ﺸ ﹴﺰ‪) :‬ﹺﺑﺴِﻴﻤﺎ ُﻫ ْﻢ( )‪ (٤٥‬ﻣﻨﻘﻮﺻﺔ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺑﻌﻼﻣﺎﻬﺗﻢ‪.‬‬ ‫ﺃﻱ ﻋﻠﻰ َﻧ ْ‬
‫ﺏ ﺍﻟﻨﱠﺎ ﹺﺭ( )‪ (٤٦‬ﺃﻱ ﺣﻴﺎﻝ ﺃﺻﺤﺎﺏ ﺍﻟﻨﺎﺭ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ )ِﺗ ﹾﻠﻘﹶﺎ ِﺀ ﻣَﺪْﻳَﻦ(‬ ‫ﺻﺤَﺎ ﹺ‬‫ﺖ ﹶﺃْﺑﺼَﺎﺭ ُﻫ ْﻢ ِﺗ ﹾﻠﻘﹶﺎ َﺀ ﹶﺃ ْ‬
‫)ﻭَﺇﹺﺫﹶﺍ ﺻُ ﹺﺮﹶﻓ ْ‬
‫)‪ (٢٨٢٢‬ﺃﻱ ﺣِﻴﺎﻝ ﻣَﺪْﻳَﻦ ﻭﲡﺎﻫﻪ‪.‬‬
‫)ﻓﹶﺎ ﹾﻟَﻴ ْﻮ َﻡ َﻧْﻨﺴَﺎ ُﻫ ْﻢ( )‪ (٥٠‬ﳎﺎﺯﻩ‪ :‬ﻧﺆﺧﺮﻫﻢ ﻭﻧﺘﺮﻛﻬﻢ‪ ) ،‬ﹶﻛﻤَﺎ ﻧَﺴُﻮﺍ ِﻟﻘﹶﺎ َﺀ َﻳ ْﻮ ِﻣ ﹺﻬ ْﻢ ﻫَﺬﹶﺍ( )‪ (٥٠‬ﺃﻱ ﻛﻤﺎ ﺗﺮﻛﻮﺍ ﺃﻣﺮ ﺭﻬﺑﻢ‬
‫ﻭﺟﺤﺪﻭﺍ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫)ﻫَﻞ َﻳ ْﻨ ﹸﻈﺮُﻭ ﹶﻥ ﹺﺇﻻﱠ ﺗَﺄﻭﹺﻳﹶﻠﻪُ( )‪ (٥٢‬ﺃﻱ ﻫﻞ ﻳﻨﻈﺮﻭﻥ ﺇﻻﹼ ﺑﻴﺎﻧﻪ ﻭﻣﻌﺎﻧﻴﻪ ﻭﺗﻔﺴﲑﻩ‪.‬‬
‫ﺴﻬُ ْﻢ( )‪ (٥٢‬ﳎﺎﺯﻩ‪ :‬ﻏﺒﻨﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻫﻠﻜﻮﺍ ﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬ ‫ﺴﺮُﻭﺍ ﹶﺃ ْﻧﻔﹸ َ‬‫) َﺧ ِ‬
‫ﱭ ﺍﳋﺎ ِﺳ ﹺﺮ‬
‫ﻻ ﻳﺄﺧﺬ ﺍﻟﺮّﺷﻮﺓ ﰲ ُﺣﻜﹾﻤﻪ ‪ ...‬ﻭﻻ ﻳُﺒﺎﻟِﻲ ﻏ َ‬
‫ﲔ( )‪ (٥٥‬ﻫﺬﺍ ﻣﻮﺿﻊ ﻳﻜﻮﻥ ﰲ ﺍﳌﺆﻧﺜﺔ ﻭﺍﻟﺜﻨﺘﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻨﻬﺎ ﺑﻠﻔﻆ ﻭﺍﺣﺪ ﻭﻻ‬ ‫ﺴﹺﻨ َ‬‫ﷲ ﻗﹶﺮﹺﻳﺐٌ ِﻣ َﻦ ﺍﻟﹾﻤُﺤْ ِ‬ ‫)ﹺﺇﻥﱠ َﺭ ْﺣ َﻤ ﹶﺔ ﺍ ِ‬
‫ﻳُﺪﺧﻠﻮﻥ ﻓﻴﻬﺎ ﺍﳍﺎﺀ ﻷﻧﻪ ﻟﻴﺲ ﺑﺼﻔﺔ ﻭﻟﻜﻨﻪ ﻇﺮﻑ ﳍﻦ ﻭﻣﻮﺿﻊ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﰲ ﻗﺮﻳﺐ ﻭﺑﻌﻴﺪ ﻗﺎﻝ‪:‬‬
‫ﻓﺈﻥ ﲤﺲ ﺍﺑﻨ ﹸﺔ ﺍﻟﺴﱠﻬﻤﻰّ ﻣﻨﺎ ‪ ...‬ﺑﻌﻴﺪﹰﺍ ﻻ ﻧﻜﻠﹼﻤﻬﺎ ﻛﻼﻣﺎ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﱠﻨْﻔﹶﺮَﻱ‪:‬‬
‫ﺗﺆﺭُﻗﲏ ﻭﻗﺪ ﺃﹶﻣﺴﺖ ﺑﻌﻴﺪﹰﺍ ‪ ...‬ﻭﺃﺻﺤﺎﰊ ﹺﺑ َﻌ ْﻴ َﻬ َﻢ ﺃﻭ ﺗَﺒﺎﻟ ْﻪ‬
‫ﻓﺈﺫﺍ ﺟﻌﻠﻮﻫﺎ ﺻﻔﺔ ﰲ ﻣﻌﲎ ﻣﻘﺘﺮﺑﺔ ﻗﺎﻟﻮﺍ‪ :‬ﻫﻲ ﻗﺮﻳﺒﺔ ﻭﳘﺎ ﻗﺮﻳﺒﺘﺎﻥ ﻭﻫﻦ ﻗﺮﻳﺒﺎﺕ‪.‬‬
‫ﺡ ُﻧﺸُﺮﹰﺍ( )‪ (٥٦‬ﺃﻱ ﻣﺘﻔﺮﻗﺔ ﻣﻦ ﻛﻞ ﻣﻬﺐ ﻭﺟﺎﻧﺐ ﻭﻧﺎﺣﻴﺔ‪.‬‬ ‫)ﻳُ ْﺮ ِﺳﻞﹸ ﺍﻟﺮﱢﻳَﺎ َ‬
‫ﺖ ﺳﺤَﺎﺑﹰﺎ( ﺃﻱ ﺳﺎﻗﺖ‪.‬‬ ‫) ﺃﹶﻗﻠﱠ ْ‬
‫ﻼ ﻋﺴﺮﹰﺍ ﰲ ﺷﺪﺓ ﻗﺎﻝ‪:‬‬ ‫ﺨ ﹺﺮﺝُ ﹺﺇﻻﱠ َﻧﻜِﺪﹰﺍ( )‪ (٥٧‬ﺃﻱ ﻗﻠﻴ ﹰ‬ ‫) ﹶﻻ ﻳُ ْ‬
‫ﺖ ﺗﺎﻓِﻬﹰﺎ َﻧﻜِﺪﺍ‬ ‫ﺖ ﺍﻋﻄﻴ َ‬ ‫ﺕ ﻭﺇﻥ ‪ ...‬ﺃﻋﻄﻴ َ‬ ‫ﻻ ﺗﻨ ﺠﹺﺰ ﺍﻟﻮﻋَﺪ ﺇﻥ ﻭﻋﺪ َ‬
‫ﺗﺎﻓِﻪ‪ :‬ﻗﻠﻴﻞ‪.‬‬

‫ﷲ( )‪ (٦٨‬ﺃﻱ ﻧﻌﻢ ﺍﷲ‪ ،‬ﻭﻭﺍﺣﺪﻫﺎ ﰲ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﺃﱃ ﺗﻘﺪﻳﺮﻫﺎ ﻗﻔﺎﹰ‪ ،‬ﻭﰲ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ﺇﱃ ﺗﻘﺪﻳﺮﻫﺎ ﻣِﻌَﻲ‪.‬‬ ‫)ﺁﻻﹼ َﺀ ﺍ ِ‬
‫ﺟﻌﻞ ﺍﻷﻋﺸﻰ ﻭﺍﺣﺪﻫﺎ ﺇﱃ ﺧﻔﻴﻒ ﻓﻘﺎﻝ‪:‬‬
‫ﺾ ﻻ َﻳ ْﺮ َﻫﺐُ ﺍﳍﺬﺍ ﹶﻝ ﻭﻻ ‪ ...‬ﻳَﻘﻄﹸﻊ ُﺭﺣْﻤﹰﺎ ﻭﻻ ﳜﻮﻥ ﺇﹺﻻ‬ ‫ﺃ ْﺑَﻴ َ‬
‫)ﺭﺟْﺲٌ( )‪ (٧٠‬ﺃﻱ ﻋﺬﺍﺏ ﻭﻏﻀﺐ‪.‬‬
‫) َﻭَﺑﻮّﹶﺃﻛﹸﻢْ( )‪ (٧٣‬ﺃﻱ ﺃﻧﺰﻟﻜﻢ ﻗﺎﻝ ﺍﺑﻦ َﻫ ْﺮﻣَﺔ‪:‬‬
‫ﺻﻤِﻴﻢ ﻣَﻌْﺸَﺮﻫﺎ ‪ ...‬ﻓَﺘﻢﱠ ﰲ ﻗﻮﻣﻬﺎ ﻣﺒﻮﱠﺅُﻫﺎ‬
‫ﺖﰲ َ‬ ‫ﻭُﺑﻮِّﺋ ْ‬
‫ﻭﺯﻭّﺟﻜﻢ‪.‬‬
‫ﺕ‪.‬‬
‫)ﻭَﻋَﺘَﻮْﺍ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ َﺭﺑﱢ ﹺﻬ ْﻢ( )‪ (٧٦‬ﺃﻱ ﺗﻜﱪﻭﺍ ﻭﲡﱪﻭﺍ‪ ،‬ﻳﻘﺎﻝ ﺟﺒّﺎﺭ ﻋﺎ ٍ‬
 ‫ﲔ( )‪ (٧٧‬ﺃﻱ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﺟﺜﻮﻡ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﺟﺜﻮﻡ ﻋﻠﻰ ﺍﻟﺮﱡﻛﹶﺐ‪ ،‬ﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬ ‫)ﺟَﺎﲦ َ‬
‫ﺖ ﻣﻨﻬﺎ ‪ ...‬ﻣَﻄﺎﻳﺎ ﺍﻟﻘِﺪﺭ ﻛﺎﳊﺪﺃ ﺍﳉﺜﻮﹺﻡ‬ ‫ﺖ ﺍﳌﹸﻨﺘَﺄﻯ ﻭﻋﺮﻓ ُ‬ ‫ﻋﺮﻓ ُ‬
‫ﺖ ِﻣ َﻦ ﺍﻟﻐَﺎﺑﹺﺮﻳ َﻦ( )‪ (٥٨٢‬ﺃﻱ ﻛﺎﻧﺖ ﻗﺪ ﻏﱪﺕ ﻣﻦ ﻛﱪﻫﺎ ﰲ ﺍﻟﻐﺎﺑﺮﻳﻦ‪ ،‬ﰲ ﺍﻟﺒﺎﻗﲔ ﺣﱴ ﻫﺮَﻣﻮﺍ ﻭ َﻫﺮﹺﻣﺖ‬ ‫) ﺍ ْﻣ َﺮﺃﹶﺗ ُﻪ ﻛﺎَﻧ ْ‬
‫ﻭﻫﻲ ﻗﺪ ﺃﹸﻫﻠﻜﺖ ﻣﻊ ﻗﻮﻣﻬﺎ ﻓﻠﻢ ﺗﻐْﱪ ﺑﻌﺪﻫﻢ ﻓﺘَﺒﻘﹶﻰ ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﻗﺒﻞ ﺫﻟﻚ ﻣﻦ ﺍﻟﻐﺎﺑﺮﻳﻦ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ‬
‫ﻭﻗﺎﻝ‪ :‬ﻣﻦ ﺍﻟﻐﺎﺑﺮﻳﻦ‪ ،‬ﻷﻥ ﺻﻔﺔ ﺍﻟﻨﺴﺎﺀ ﻣﻊ ﺻﻔﺔ ﺍﻟﺮﺟﺎﻝ ﺗُﺬﻛﱠﺮ ﺇﺫﺍ ﺃﺷﺮﻙ ﺑﻴﻨﻬﻤﺎ ﻭﻗﺎﻝ ﺍ ﻟﻌﺠﺎﺝ‪:‬‬
‫ﻓﻤﺎ َﻭﻧَﻰ ﳏﻤﺪٌ ُﻣ ﹾﺬ ﺃ ﹾﻥ ﹶﻏ ﹶﻔ ْﺮ ‪ ...‬ﻟﻪ ﺍﻹﻟ ُﻪ ﻣﺎ َﻣﻀَﻰ ﻭﻣﺎ ﹶﻏَﺒ ْﺮ‬
‫ﺃﻱ ﻣﺎ ﺑﻘﻰ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﻋَﺾ ﲟﺎ ﺃﺑﻘﹶﻰ ﺍﳌﻮَﺍﺳِﻲ ﻟﻪ ‪ ...‬ﻣِﻦ ﺃﻣّﻪ ﰲ ﺍﻟﺰّﻣَﻦ ﺍﻟﻐﺎﹺﺑ ﹺﺮ‬
‫ﻭﱂ ﹾﳜﺘﱠ ْﻦ ﻓﻴﻤﺎ ﻣﻀﻰ ﻓﺒﻘﻰ ﻣﻦ ﺍﻟﺰﻣﻦ ﺍﻟﻐﺎﺑﺮ ﺃﻱ ﺍﻟﺒﺎﻗﻲ ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻗﺪ ﻗﺎﻝ‪:‬‬
‫ﻯ ‪ ...‬ﻋﻨﺪ ﺍﳌﻼﻗِﻰ ﻭﺍﻓﺮ ﺍﻟﺸﺎِﻓ ﹺﺮ‬ ‫ﻭﻛﻦﱠ ﻗﺪ ﺃﹶﺑﻘﲔ ﻣﻨﻬﺎ ﺃ ﹶﺫ ً‬
‫ﺱ ﹶﺃ ْﺷﻴَﺎ َﺀﻫُﻢ( )‪ (٨٤‬ﳎﺎﺯﻩ‪ :‬ﻻ ﺗﻈﻠﻤﻮﺍ ﺍﻟﻨﺎﺱ ﺣﻘﻮﻗﻬﻢ ﻭﻻ ﺗﻨﻘﺼﻮﻫﺎ ﻭﻗﺎﻟﻮﺍ ﰲ ﺍﳌﺜﻞ‪) :‬ﳓﺴﺒﻬﺎ ﲪﻘﺎﺀ‬ ‫)ﻭَﻻ ﺗّﺒ ﺨَﺴُﻮﺍ ﺍﻟﻨﱠﺎ َ‬
‫ﻭﻫﻲ ﺑﺎﺧﺴﺔ( ﺃﻱ ﻇﺎﳌﺔ‪.‬‬
‫)ﺗَﺒْﻐُﻮﻧَﻬَﺎ ِﻋﻮَﺟﹰﺎ( )‪ (٨٥‬ﻣﻜﺴﻮﺭﺓ ﺍﻷﻭﻝ ﻣﻔﺘﻮﺡ ﺛﺎﱐ ﺍﳊﺮﻭﻑ ﻭﻫﻮ ﺍﻹﻋﻮﺟﺎﺝ ﰲ ﺍﻟﺪﻳﻦ ﻭﰲ ﺍﻷﺭﺽ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪:‬‬
‫) ﹶﻻ َﺗﺮَﻯ ﻓِﻴﻬَﺎ ِﻋﻮَﺟﹰﺎ ﻭﻻ ﺃﻣْﺘﹰﺎ( )‪ (٢٠١٠٧‬ﻭﺍﻟﻌِﻮﺝ ﺇﺫﺍ ﻓﺘﺤﻮﺍ ﺃﻭﻟﻪ ﻭﺍﳊﺮﻑ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺍﳌﻴﻞ ﻓﻴﻤﺎ ﻛﺎﻥ ﻗﺎﺋﻤﹰﺎ ﳓﻮ ﺍﳊﺎﺋﻂ‬
‫ﻭﺍﻟﻘﻨﺎﺓ ﻭﺍﻟﺴﱢﻦ ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫ﺤﻖﱢ( )‪ (٨٨‬ﺃﻱ ﺍﺣﻜﻢ ﺑﻴﻨﻨﺎ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍﻟﻘﺎﺿﻲ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻔﺘﺎﺡ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺢ َﺑ ْﻴَﻨﻨَﺎ َﻭَﺑ ْﻴ َﻦ ﻗﹶﻮْﻣِﻨَﺎ ﺑﹺﺎﹶﻟ ْ‬
‫) ﺍ ﹾﻓَﺘ ْ‬
‫ﺼ ﹴﻢ ﺭﺳﻮﻻ ‪ ...‬ﺑﺄﱐ ﻋﻦ ﻓﺘﺎﺣﺘﻜﻢ ﹶﻏﹺﻨﻰﱡ‬ ‫ﺃﻻ ﺃﺑﻠ ﹾﻎ ﺑﲎ ﻋُ ْ‬
‫ﻭﻫﻮ ﻟﺒﻌﺾ ﻣُﺮﺍﺩ‪.‬‬
‫) ﺍﻟﺮﱠ ْﺟ ﹶﻔﺔﹸ( )‪ :(٩٠‬ﻣِﻦ ﺭﺟﻔﺖ ﻬﺑﻢ ﺍﻷﺭﺽ ﺃﻱ ﲢﺮﻛﺖ ﻬﺑﻢ‪.‬‬
‫) ﹶﻛﹶﺄ ﹾﻥ ﹶﻟ ْﻢ ﻳَﻐْﻨَﻮْﺍ ﻓِﻴﻬَﺎ( )‪ (٩١‬ﺃﻱ ﱂ ﻳﻨﺰﻟﻮﺍ ﻓﻴﻬﺎ ﻭﱂ ﻳﻌﻴﺸﻮﺍ ﻓﻴﻬﺎ‪ ،‬ﻗﺎﻝ ُﻣ َﻬﻠﹾﻬﻞ‬
‫ﻏﹶﻨﹺﻴﺖْ ﺩﺍﺭﻧﺎ ِﺗﻬَﺎﻣَﺔ ﰲ ﺍﻟﺪﻩ ‪ ...‬ﺭ ﻭﻓﻴﻬﺎ ﺑﻨﻮ ﻣَﻌﺪﱟ ُﺣﻠﹸﻮﻻ‬
‫ﲎ ﻗﺎﻝ‪:‬‬ ‫ﻭﻗﻮﳍﻢ ﻣﻐﺎﱐ ﺍﻟﺪﻳﺎﺭ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﺣﺪﻫﺎ ﻣَﻐ ً‬
‫ﺃﺗﻌﺮﻑ ﻣَﻐﻨَﻰ ِﺩﻣْﻨ ٍﺔ ﻭ ُﺭﺳُﻮﹺﻡ‬
‫ﻒ ﺁﺳَﻰ( )‪ (٩٢‬ﺃﻱ ﺃﺣﺰﻥ ﻭﺃﺗﻨﺪﻡ ﻭﺃﺗﻮﺟﻊ‪ ،‬ﻭﻣﺼﺪﺭﻩ ﺍﻷﺳﻰ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫)ﹶﻓ ﹶﻜ ْﻴ َ‬
‫ﺖ ﻋﻴﻨﺎﻩ ﻣﻦ ﹶﻓﺮْﻁ ﺍﻷﺳَﻰ‬ ‫ﻭﺍﳓﻠﺒ ْ‬
‫) َﺣﺘﱠﻰ ﻋَﻔﹶﻮْﺍ( )‪ (٩٤‬ﳎﺎﺯﻩ‪ :‬ﺣﱴ ﻛﺜﺮﻭﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﻧﺒﺎﺕ ﻭﻗﻮﻡ ﻭﻏﲑﻩ ﺇﺫﺍ ﻛﺜﺮﻭﺍ‪ :‬ﻓﻘﺪ َﻋﻔﹶﻮﺍ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﺏ ﻭﺍﻟ ﹶﻜﺮُﻭﹺﻡ‬ ‫ﺕ ﻣﻨﻬﺎ ‪ ...‬ﺇﹺﱃ ﺍﻟﺒﻜ ﹺﺮ ﺍﳌﹸﻘﺎ ﹺﺭ ﹺ‬ ‫ﻓﻼ ﺗﺘﺠﺎﻭ ُﺯ ﺍﻟ َﻌﻄِﻼ ِ‬
‫ﺤ ﹺﻢ ﻛﹸﻮﹺﻡ‬ ‫ﺕ ﺍﻟﻠﱠ ْ‬
‫ﻕ ﻋﺎﻓِﻴﺎ ِ‬‫ﻒ ﻣﻨﻬﺎ ‪ ...‬ﺑﹶﺄ ْﺳﻮُ ﹺ‬ ‫ﻭﻟﻜﻨّﺎ ُﻧ ِﻌﺾﱡ ﺍﻟﺴﱠﻴ َ‬
‫ﺃﻱ ﻛﺜﲑﺍﺕ ﺍﻟﻠﺤﻢ )ﺍﻟﻀﱠﺮﱠﺍ ُﺀ ﻭﺍﻟﺴﱠﺮﱠﺍﺀُ( )‪ (٩٤‬ﺃﻱ ﺍﻟﻀﱡﺮّ‪ ،‬ﻭﺍﻟﺴﱡﺮّ ﻭﻫﻮ ﺍﻟﺴﺮﻭﺭ‪.‬‬
‫)ﹶﻟﻔﹶﺘَ ﺤْﻨَﺎ ﻋَﻠ ْﻴ ﹺﻬ ْﻢ( )‪ (٩٥‬ﺃﻱ ﻷﻧﺰﻟﻨﺎ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﻓﺘﺢ ﺍﷲ ﻋﻠﻰ ﻓﻼﻥ ﻭﻟﻔﻼﻥ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﺭُﺯﻕ ﻭﺃﺻﺎﺏ ﺍﳋﲑ ﻭﺃﻗﺒﻠﺖ ﻋﻠﻴﻪ ﺍﻟﺪﻧﻴﺎ؛ ﻭﺇﺫﺍ ﺍﺭﺗﺞ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ‬
‫ﻓﺘﺤﺖ ﻋﻠﻴﻪ ﻓﻠﻘﻨﺘﻪ‪.‬‬
‫)ﹶﺃ ْﻭ ﹶﻟ ْﻢ َﻧ ْﻬ ِﺪ ِﻟﻠﱠﺬِﻳ ﹺﻦ( )‪ (٩٩‬ﳎﺎﺯﻩ‪ :‬ﺃﻭ ﱂ ﻧﺒﲔ ﳍﻢ ﻭﻧﻮﺿﺢ ﳍﻢ‪.‬‬
 ‫) َﻭَﻧﻄﹾَﺒﻊُ ﻋﻠﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ( )‪ (٩٦‬ﳎﺎﺯﻩ‪ :‬ﳎﺎﺯ ﳔﺘﻢ‪.‬‬
‫) َﻭﻣَﺎ َﻭ َﺟ ْﺪﻧَﺎ َﻷ ﹾﻛﹶﺜ ﹺﺮ ِﻫ ْﻢ ِﻣ ْﻦ َﻋ ْﻬ ٍﺪ( )‪ (١٠١‬ﳎﺎﺯﻩ ﻭﻣﺎ ﻭﺟﺪﻧﺎ ﻷﻛﺜﺮﻫﻢ ﻋﻬﺪﹰﺍ ﺃﻱ ﻭﻓﺎﺀ ﻭﻻ ﺣﻔﻴﻈﺔ؛ ﻭﻣﻦ ﻣﻦ ﺣﺮﻭﻑ‬
‫ﺍﻟﺰﻭﺍﺋﺪ ﻭﻗﺪ ﻓﺴﺮﻧﺎﻫﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬
‫ﲔ( )‪ :(١٠١‬ﺃﻱ ﻟﻜﺎﻓﺮﻳﻦ‪ ،‬ﻭﳎﺎﺯﻩ‪ :‬ﺇ ﹾﻥ ﻭﺟﺪﻧﺎ ﺍﻛﺜﺮﻫﻢ ﺇﻻﹼ ﻓﺎﺳﻘﲔ‪ ،‬ﺃﻱ ﻣﺎ ﻭﺟﺪﻧﺎ‪ ،‬ﻭﻟﻪ‬ ‫) َﻭﹺﺇ ﹾﻥ َﻭ َﺟ ْﺪﻧَﺎ ﹶﺃ ﹾﻛﹶﺜ َﺮﻫُﻢ ﹶﻟﻔﹶﺎ ِﺳ ِﻘ َ‬
‫ﻣﻮﺿﻊ ﺁﺧﺮ ﺃﻥ ﺍﻟﻌﺮﺏ ﻧﺆﻛﺪ ﺑﺎﻟﻼﻡ ﻛﻘﻮﻟﻪ‪:‬‬
‫ﺲ ﻟﻌﺠﻮﺯ َﺷ ْﻬ َﺮ ﺑْﻪ‬ ‫ﹸﺃﻡﱡ ﺍﳊﹸﹶﻠ ْﻴ ﹺ‬
‫)ﻓﹶﻈﹶﻠﻤُﻮﺍ ﺑﹺﻬَﺎ( )‪ (١٠١‬ﳎﺎﺯﻩ‪ :‬ﻓﻜﻔﺮﻭﺍ ﻬﺑﺎ‪.‬‬

‫)ﺣَﻘِﻴﻖٌ َﻋﹶﻠﻰﱠ ﹶﺃ ﹾﻥ ﻻ ﹶﺃﻗﹸﻮ ﹶﻝ( )‪ :(١٠٤‬ﳎﺎﺯﻩ‪ :‬ﺣﻖ ﻋﻠﻰّ ﺃﻥ ﻻ ﺃﻗﻮﻝ ﺇﻻﱠ ﺍﳊﻖﱠ‪ ،‬ﻭﻣﻦ ﻗﺮﺃﻫﺎ ) َﺣﻘِﻴ ُﻖ َﻋﻠﹶﻰ ﺃ ﹾﻥ ﹶﻻ ﹶﺃﻗﹸﻮ ﹸﻝ ﻭﱂ‬
‫ﻳﻀﻒ ﻋﻠﻰ ﺇﻟﻴﻪ ﻓﺈﻧﻪ ﳚﻌﻞ ﳎﺎﺯﻩ ﳎﺎﺯ ﺣﺮﻳﺺ ﻋﻠﻰ ﺃﻥ ﻻ ﺃﻗﻮﻝ‪ ،‬ﺃﻭ ﻓﺤﻖ ﺃﻥ ﻻ ﺃﻗﻮﻝ‪.‬‬
‫)ﺛﹸﻌْﺒَﺎﻥﹲ ُﻣﺒﹺﲔ( )‪ (١٠٦‬ﺃﻱ ﺣﻴﺔ ﻇﺎﻫﺮﺓ‪.‬‬
‫ﻉ َﻳ َﺪﻩُ( )‪ (١٠٧‬ﺃﺧﺮﺝ ﻳﺪﻩ )ﻓﹶﺈﹺﺫﹶﺍ ِﻫ َﻲ َﺑ ْﻴﻀَﺎ ُﺀ( )‪ (١٠٧‬ﻣﻦ ﻏﲑ ﺳﻮﺀ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻛﺎﻧﺖ ﺁﻳﺔ ﻷﻧﻪ ﻛﺎﻥ ﺁ َﺩ َﻡ‪.‬‬ ‫)ﻭَﻧ َﺰ َ‬
‫)ﹶﺃ ْﺭ ﹺﺟ ْﻪ َﻭﹶﺃﺧَﺎ ُﻩ( )‪ (١١٠‬ﳎﺎﺯﻩ‪ :‬ﺃﺧﱢﺮﻩ‪.‬‬
‫)ﺇﻥﱠ ﻟﹶﻨَﺎ َﻷﺟْﺮﹰﺍ( )‪ (١١٣‬ﺛﻮﺍﺑﹰﺎ ﻭﺟﺰﺍﺀً‪ ،‬ﻭﺍﻟﻼﻡ ﺍﳌﻔﺘﻮﺣﺔ ﺗﺰﺍﺩ ﺗﻮﻛﻴﺪﹰﺍ‪.‬‬
‫ﺱ( )‪ ١١٥٩‬ﺃﻱ ﻏﹶﺸّﻮﺍ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﻭﺃﺧﺬﻭﻫﺎ‪.‬‬ ‫ﺤﺮُﻭﺍ ﹶﺃ ْﻋﻴُ َﻦ ﺍﻟﻨﺎ ﹺ‬ ‫) َﺳ َ‬
‫)ﻭﺍﺳْﺘَﺮْﻫَﺒُﻮﻫُﻢْ( )‪ (١١٥‬ﻭﻫﻮ ﻣﻦ ﺍﻟﺮﻫﺒﺔ ﳎﺎﺯﻩ‪ :‬ﺧﻮﻓﻮﻫﻢ‪.‬‬
‫ﻒ ﻣﺎ ﻳَﺄِﻓﻜﹸﻮ ﹶﻥ( ‪ (٠١١٦‬ﺃﻱ َﺗﻠﹾﻬ ُﻢ ﻣﺎ ﻳﺴﺤﺮﻭﻥ ﻭﻳﻜﺬﺑﻮﻥ ﺃﻱ َﺗ ﹾﻠﻘﹸﻤﻪ‪.‬‬ ‫)َﺗﻠﹾﻘ ُ‬
‫ﻉ َﻋﹶﻠ ْﻴﻨَﺎ( )‪ (١٢٥‬ﺃﻧﺰﻝ ﻋﻠﻴﻨﺎ )ﻗﹶﺎ ﹶﻝ ﻋَﺴﻰ َﺭﺑﱡ ﹸﻜ ْﻢ( )‪ (١٢٨‬ﻭﻋﺴﻰ ﻣﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﰲ ﻛﻞ ﺍﻟﻘﺮﺁﻥ ﺃﲨﻊ ﻭﺍﺟﺒﺔ‪.‬‬ ‫)ﹶﺃ ﹾﻓ ﹺﺮ ْ‬
‫) َﻭﹶﻟ ﹶﻘ ْﺪ ﹶﺃ َﺧ ﹾﺬﻧَﺎ ﺁ ﹶﻝ ِﻓ ْﺮ َﻋ ْﻮ ﹶﻥ ﺑﹺﺎﻟﺴﱢﻨﹺﲔ( )‪ (١٢٩‬ﳎﺎﺯﻩ ﺍﺑﺘﻠﻴﻨﺎﻫﻢ ﺑﺎﳉﺪﻭﺏ ﰲ ﺁﻝ ﻓﺮﻋﻮﻥ ﺃﻫﻞ ﺩﻳﻦ ﻓﺮﻋﻮﻥ ﻭﻗﻮﻣﻪ‪.‬‬
‫ﷲ( )‪ (١٣٠‬ﳎﺎﺯﻩ‪ :‬ﺇﳕﺎ ﻃﺎﺋﺮﻫﻢ‪ ،‬ﻭﺗﺰﺍﺩ ﺃﻻ ﻟﻠﺘﻨﺒﻴﻪ ﻭﺍﻟﺘﻮﻛﻴﺪ‪ ،‬ﻭﳎﺎﺯ ﻃﺎﺋﺮﻫﻢ‪ :‬ﺣﻈﻬﻢ ﻭﻧﺼﻴﺒﻬﻢ‪.‬‬ ‫)ﹶﺃ ﹶﻻ ﺇﻧﱠﻤَﺎ ﻃﹶﺎِﺋﺮُﻫُ ْﻢ ِﻋْﻨ َﺪ ﺍ ِ‬
‫ﻕ ﻭﺍﻟﺪﱡﺑﺎﺵ ﻭﻫﻮ ﺩُﺑﺎﺵ ﺷﺪﻳﺪ ﺳﻴﻠﻪ‪ ،‬ﻭﻣﻦ ﺍﳌﻮﺕ ﺍﻟﺬﺭﻳﻊ ﺍﳌﺒﺎﻟﻎ ﺍﻟﺴﺮﻳﻊ‪.‬‬ ‫) ﺍﻟﻄﱡﻮﻓﹶﺎ ﹶﻥ( )‪ (١٣٢‬ﳎﺎﺯﻩ ﻣﻦ ﺍﻟﺴﻴﻞ‪ :‬ﺍﻟﺒُﻌﺎ ُ‬
‫)ﻭﺍﻟﻘﹸﻤﱠﻞﹶ( )‪ (١٣٢‬ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻫﻮ ﺍﳊﹶﻤﻨﺎﻥ‪ ،‬ﻭﺍﳊﻤﻨﺎﻥ‪ :‬ﺿﺮﺏ ﻣﻦ ﺍﻟﻔِﺮﺩﺍﻥ ﻭﺍﺣﺪﻬﺗﺎ ﲪﻨﺎﻧﺔ‪.‬‬
‫)ﺍﻟﺮﱠ ْﺟ ُﺰ( )‪ (١٣٣‬ﳎﺎﺯﻩ‪ :‬ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫)ﹺﺑﻤَﺎ َﻋ ﹺﻬ َﺪ ِﻋﻨْﺪ َﻙ( )‪ (١٣٣‬ﳎﺎﺯﻩ‪ :‬ﺃﹶﻭﺻﺎﻙ ﻭﺃﹶﻋﻠﻤﻚ‪.‬‬
‫)ﻓِﻲ ﺍ ﹾﻟَﻴﻢﱢ( )‪ (١٣٥‬ﺃﻱ ﰲ ﺍﻟﺒﺤﺮ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺥ ﺍﻟَﻴﻢﱢ ﺳَﻘﺎﻩ ﺍﻟَﻴﻢﱡ‬ ‫ﻛﺒﺎ ِﺫ ﹺ‬
‫ﺼَﻨﻊُ ِﻓ ْﺮ َﻋ ْﻮ ﹸﻥ َﻭﹶﻗ ْﻮﻣُﻪُ ﻭﻣَﺎ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌ ﹺﺮﺷُﻮ ﹶﻥ( )‪ (١٣٦‬ﳎﺎﺯﻩ‪ :‬ﻳﺒﻨﻮﻥ ﻭَﺑﻌِﺮﺵ ﻭَﻳﻌُﺮﺵ ﻟﻐﺘﺎﻥ‪ ،‬ﻭﻋَﺮﻳﺶ ﻣﻜﱠﺔ‪ :‬ﺧِﻴﺎﻣﻬﺎ‪.‬‬ ‫)َﻳ ْ‬
‫ﺤ َﺮ( )‪ (١٣٧‬ﳎﺎﺯﻩ‪ :‬ﻗﻄﻌﻨﺎ‪.‬‬ ‫) َﻭﺟَﺎ َﻭ ْﺯﻧَﺎ ﺑﹺﺒﻨَﻲ ﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ ﺍﻟَﺒ ْ‬
‫)َﻳ ْﻌ ﹸﻜﻔﹸﻮ ﹶﻥ( )‪ (١٣٧‬ﺃﻱ ﻳﻘﻴﻤﻮﻥ‪ ،‬ﻭﻳَﻌﻜﻔِﻮﻥ ﻟﻐﺘﺎﻥ‪.‬‬
‫)ﻣُﺘَﺒﱠﺮٌ َﻣﻨُﻬ ْﻢ ﻓﻴﻪ( )‪ (١٣٨‬ﺃﻱ ﻣﺒﻴﱠﺖٌ ﻭ ُﻣﻬَﻠﻚ‪.‬‬
‫)ﹶﺃ ْﺑﻐِﻴ ﹸﻜ ْﻢ ﺇﳍﺎ( )‪ (١٣٩‬ﺃﻱ ﺃﹶﺟﻌﻞ ﻟﻜﻢ‪.‬‬
‫) َﺟ َﻌﹶﻠﻪُ َﺩﻛﹼﹰﺎ( )‪ (١٤٢‬ﺃﻱ ﻣﺴﺘﻮﻳﹰﺎ ﻣﻊ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻭﻫﻮ ﻣﺼﺪﺭٌ ﺟﻌﻠﻪ ﺻﻔﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻧﺎﻗﺔ ﺩﻛﱠﺎﺀ ﺃﻱ ﺫﺍﻫﺒ ﹸﺔ ﺍﻟﺴﱠﻨﺎﻡ‬
‫ﻣﺴﺘ ﹴﻮ ﻇﻬﺮﻫﺎ ﺃﻣﻠﺲُ‪ ،‬ﻭﻛﺬﻟﻚ ﺃﺭﺽ ﺩﻛﱠﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻷ ﹾﻏﻠﹶﺐ‪:‬‬
‫ﻫﻞ ﻏﲑ ﻏﺎ ﹴﺭ َﺩﻙﱠ ﻏﺎﺭﹰﺍ ﻓﺎﻬﻧﺪ ْﻡ‬
 ‫)ﹶﻟﻪُ ﺧُﻮَﺍﺭٌ( )‪ (١٤٧‬ﺃﻱ ﺻﻮﺕ ﻛﺨﻮﺍﺭ ﺍﻟﺒﻘﺮ ﺇﺫﺍ ﺧﺎﺭ‪ ،‬ﻭﻫﻮ ﳜﻮﺭ‪.‬‬
‫ﻂ ﰲ ﹶﺃْﻳﺪِﻳ ﹺﻬ ْﻢ( )‪ (١٤٨‬ﻳﻘﺎﻝ ﻟﻜﻞ ﻣﻦ ﻧﺪﻡ ﻭﻋﺠﺰ ﻋﻦ ﺷﺊ ﻭﳓﻮ ﺫﻟﻚ‪ :‬ﺳُﻘﻂ ﰲ ﻳﺪ ﻓﻼﻥ‪.‬‬ ‫) َﻭﻟﱠﻤَﺎ ﺳُ ِﻘ ﹶ‬
‫ﺿﻢَ‪ ،‬ﻭﻣﻦ ﺷﺪّﺓ ﺍﻟﻐﻀﺐ ﻳﺘﺄﺳﻒ ﻋﻠﻴﻪ ﺃﻱ ﻳﺘﻐﻴﻆ‪.‬‬ ‫ﻒ ﻭ َﻋﻨَﺪ ﻭﹶﺃ ِ‬
‫ﻀﺒَﺎ ﹶﻥ ﹶﺃﺳِﻔﹰﺎ( )‪ (١٤٩‬ﻣﻦ ﺷﺪﺓ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃ ِﺳ َ‬ ‫) ﹶﻏ ْ‬
‫ﻑ ﻋﻦ ﺷﺊ ﻓﻘﺪ ﺳﻜﺖ ﻋﻨﻪ ﺃﻱ ﻛﻒ ﻋﻨﻪ ﻭﺳﻜﻦ‪،‬‬ ‫ﻀﺐُ( )‪ (١٥٣‬ﺃﻱ ﺳﻜﻦ ﻷﻥ ﻛﻞ ﻛﺎ ٍ‬ ‫ﺖ َﻋ ْﻦ ﻣُﻮﺳَﻰ ﺍ ﹾﻟَﻐ َ‬ ‫) َﻭﻟﱠﻤَﺎ َﺳ ﹶﻜ َ‬
‫ﻭﻣﻨﻪ‪ :‬ﺳﻜﺖ ﻓﻠﻢ ﻳﻨﻄﻖ‪.‬‬
‫ﻼ( )‪ (١٥٤‬ﳎﺎﺯﻩ‪ :‬ﺍﺧﺘﺎﺭ ﻣﻮﺳﻰ ﻣﻦ ﻗﻮﻣﻪ‪ .‬ﻭﻟﻜﻦ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﳚﺘﺎﺯﻭﻥ ﻓﻴﺤﺬﻓﻮﻥ‬ ‫ﲔ َﺭﺟُ ﹰ‬ ‫)ﻭﺍ ْﺧﺘَﺎ َﺭ ﻣُﻮﺳﻰ ﹶﻗ ْﻮ َﻣﻪُ َﺳ ْﺒ ِﻌ َ‬
‫ﻣﻦ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬
‫ﺠ ْﺮ‬
‫ﷲ ﺍﻟﺸﱠ َ‬ ‫ﲢﺖ ﺍﻟﱵ ﺍﺧﺘﺎﺭ ﻟﻪ ﺍ ُ‬
‫ﺃﻱ ﲢﺖ ﺍﻟﺸﺠﺮﺓ ﺍﻟﱵ ﺍﺧﺘﺎﺭ ﻟﻪ ﺍﷲ ﻣﻦ ﺍﻟﺸﺠﺮ‪.‬‬
‫ﺝ ﻭَﺗ ْﻤﻜﹸﺚﹸ‪.‬‬
‫ﻚ( )‪ (١٥٥‬ﳎﺎﺯﻩ‪ :‬ﺇﻧﺎ ﺗﺒﻨﺎ ﺇﻟﻴﻚ ﻫﻮ ﻣﻦ ﺍﻟﺘﻬﻮﻳﺪ ﰲ ﺍﻟﺴﲑ َﺗﺮُﻓ ُﻖ ﺑﻪ ﻭﺗﻌﺮ ُ‬ ‫)ﹺﺇﻧﱠﺎ ُﻫ ْﺪﻧَﺎ ﺇﹶﻟْﻴ َ‬
‫) ﺍ ﹾﻟ َﻤﻦﱠ( ﺷﺊ ﻳﺴﻘﻂ ﻋﻠﻰ ﺍﻟﺸﺠﺮ‪.‬‬
‫)ﻭﺍﻟﺴﱠ ﹾﻠﻮَﻯ( )‪ (١٢‬ﻃﺎﺋﺮ ﻳﻈﻨﻮﻥ ﺃﻧﻪ ﺍﻟﺴﱡﻤﱠﺎﱐ‪ ،‬ﻭﺍﻟﺴَﻤﺎﱐ ﺃﻳﻀﹰﺎ ﳐﻔﻒ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﻟﻜﻞ ﺷﺊ ﺳﻼ ﻋﻦ ﻏﲑﻩ‪ ،‬ﻭﻣﻨﻪ‬
‫ﺍﻟﺴﻠﻮﺍﻥ ﻗﺎﻝ‪:‬‬
‫ﺖ‬
‫ﻟﻮ ﺃﹶﺷ َﺮﺏُ ﺍﻟﺴﱡﻠﻮﺍ ﹶﻥ ﻣﺎ َﺳﻠِﻴ ُ‬
‫ﻭﻋﻠﻰ ﺍﻟﺘﺨﻔﻴﻒ‪) :‬ﺳُﻤﺎﻧَﻲ ﻟﹸﺒﺎﺩَﻱ(‪ ،‬ﺗﻘﻮﻝ ﺍﻟﺼﺒﻴﺎﻥ ﺇﺫﺍ ﻧﺼﺒﻮﺍ ﻟﻪ ﻳﺴﺘﺪﺭﺟﻮﻧﻪ‪ :‬ﺳُﻤﺎﱐ ﻟﹸﺒﺎﺩَﻱ ﺃﻱ ﻳﻠﺒﺪ ﺑﺎﻷﺭﺽ ﺃﻱ ﻻ‬
‫ﻳﱪﺡ‪.‬‬
‫)ﹶﺃ ْﺳﺒَﺎﻃﹰﺎ( ﺍﻷﺳﺒﺎﻁ )‪ (١٥٩‬ﻗﺒﺎﺋﻞ ﺑﲎ ﺇﺳﺮﺍﺋﻴﻞ ﻭﺍﺣﺪﻫﻢ َﺳﺒْﻂ ﻳﻘﺎﻝ‪ :‬ﻣﻦ ﺃﻱ ﺳﺒﻂ ﺃﻧﺖ‪ ،‬ﺃﻱ ﻣﻦ ﺃﻱ ﻗﺒﻴﻠﺔ ﻭﺟﻨﺲ‪.‬‬
‫ﺖ( )‪ (١٥٩‬ﺃﻱ ﺍﻧﻔﺠﺮﺕ‪.‬‬ ‫ﺴ ْ‬‫ﺠَ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪) :‬ﻓﹶﺎ ْﻧَﺒ َ‬
‫ﺖ( )‪ (١٦٢‬ﺇﺫ ﻳﺘﻌﺪّﻭﻥ ﻓﻴﻪ ﻋﻤﺎ ﺃﻣﺮﻭﺍ ﺑﻪ ﻭﻳﺘﺠﺎﻭﺯﻭﻧﻪ ) ُﺷﺮﱠﻋﹰﺎ( )‪ (١٦٢‬ﺃﻱ ﺷﻮﺍﺭﻉ‪.‬‬ ‫)ﺇ ﹾﺫ َﻳ ْﻌﺪُﻭ ﹶﻥ ﻓِﻲ ﺍﻟﺴﱠ ْﺒ ِ‬
‫ﺻﺒَﻊ ﺍﻟﻌَﺪْﻭﺍﱐﹼ‬
‫ﺲ( )‪ (١٦٤‬ﺃﻱ ﺷﺪﻳﺪ‪ .‬ﻗﺎﻝ ﺫﻭ ﺍﻹ ْ‬ ‫ﺏ ﺑَﺌﻴ ﹴ‬ ‫)ﹺﺑ َﻌﺬﹶﺍ ﹴ‬
‫ﻚ ﺷُﻮﺳﺎ‬‫ﺃﺍﻥ ﺭﺃﻳﺖ ﺑﲏ ﺃﰊ ‪ ...‬ﻙ ﳎﻤﱠﺤﲔ ﺇﻟﻴ ِ‬
‫َﺣﻨَﻘﹰﺎ ﻋﻠﻰّ ﻭﻣﺎ ﺗﺮﻯ ‪ ...‬ﱄ ﻓﻴﻬﻢ ﺃﺛﹶﺮﹰﺍ ﺑﺌِﻴﺴﺎ‬
‫ﲔ( )‪ (١٦٥‬ﺃﻱ ﻗﺎﺻﲔ ﻣُ ْﺒَﻌﺪِﻳﻦ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺧﺴﺄﺗﻪ ﻋﲎ ﻭﺧﺴﺄ ﻫﻮ ﻋﲏ‪.‬‬ ‫)ﻗِﺮَﺩَﺓ ﺧَﺎ ِﺳِﺌ َ‬

‫ﻚ( )‪ (١٦٦‬ﳎﺎﺯﻩ‪ :‬ﻭﺗﺄﺫﻥ ﺭﺑﻚ‪ ،‬ﳎﺎﺯﻩ‪ :‬ﺃﻣﺮ ﻭﻫﻮ ﻣﻦ ﺍﻹﺫﻥ ﻭﺃﹶﺣﻞﹼ ﻭﺣﺮّﻡ ﻭَﻧﻬَﻰ‪.‬‬ ‫)ﻭَﺇ ﹾﺫ َﺗﹶﺄﺫﱠ ﹶﻥ َﺭﺑﱡ َ‬
‫ﺽ ﹸﺃﻣَﻤﹰﺎ( )‪ (١٦٧‬ﺃﻱ ﻓﺮﱠﻗﻨﺎﻫﻢ ِﻓﺮَﻗﹰﺎ‪.‬‬
‫) َﻭﹶﻗﻄﱠ ْﻌﻨَﺎ ُﻫ ْﻢ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﻒ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻫ ْﻢ ﺧَﻠﹾﻒٌ( )‪ (١٦٨‬ﺳﺎﻛﻦ ﺛﺎﱐ ﺍﳊﺮﻭﻑ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﺣﺮﻛﺖ ﺍﳊﺮﻑ ﺍﻟﺜﺎﱐ ﻭﳘﺎ ﰲ ﺍﳌﻌﲎ ﻭﺍﺣﺪ ﻛﻤﺎ‬ ‫ﺨﹶﻠ َ‬ ‫)ﹶﻓ َ‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺃﺛﹾﺮ ﻭﺃﺛﹶﺮ‪ ،‬ﻭﻗﻮﻡ ﳚﻌﻠﻮﻧﻪ ﺇﺫﺍ ﺳﻜﱠﻨﻮﺍ ﺛﺎﱐ ﺣﺮﻭﻓﻪ ﺇﺫﺍ ﻛﺎﻧﻮﺍ ﻣﺸﺮﻛﲔ‪ ،‬ﻭﺇﺫﺍ ﺣﺮﻛﻮﻩ ﺟﻌﻠﻮﻩ ﺧَﻠﻔﹰﺎ ﺻﺎﳊﹰﺎ‪.‬‬
‫ﺽ ﻫﺬﺍ ﺍ َﻷ ْﺩﻧَﻰ( )‪ (١٦٨‬ﺃﻱ ﻃﻤﻊ ﻫﺬﺍ ﺍﻟﻘﺮﻳﺐ ﺍﻟﺬﻱ ﻳﻌﺮﺽ ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫) َﻋ َﺮ َ‬
‫ﺱ ﻋﻠﻰ‬
‫) َﻭ َﺩ َﺭﺳُﻮﺍ ﻣَﺎ ﻓِﻴ ِﻪ( )‪ (١٦٨‬ﳎﺎﺯﻩ‪ :‬ﻣﻦ ﺩﺭﺍﺳﺔ ﺍﻟﻜﺘﺐ ﻭﻳﻘﺎﻝ‪ :‬ﻗﺪ ﺩﺭﺳﺖ ﺇﻣﺎﻣﻲ ﺃﻱ ﺣﻔﻈﺘﻪ ﻭﻗﺮﺃﺗﻪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍ ْﺩ ُﺭ ْ‬
‫ﻓﻼﻥ ﺃﻱ ﺍﻗﺮﺃ ﻋﻠﻴﻪ‪.‬‬
‫ﳉَﺒ ﹶﻞ ﹶﻓ ْﻮﹶﻗ ُﻬ ْﻢ( )‪ (١٧٠‬ﺃﻱ ﺭﻓﻌﻨﺎ ﻓﻮﻗﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬‫)ﻭﹺﺇ ﹾﺫ َﻧَﺘ ﹾﻘﻨَﺎ ﺍ ﹶ‬
‫ﻳَﻨُﺘﻖ ﺃﻗﺘﺎﺩ ﺍﻟﺸّﻠﻴﻞ َﻧﺘْﻘﺎ‬
‫ﺃﻱ ﻳﺮﻓﻌﻪ ﻋﻦ ﻇﻬﺮﻩ‪ ،‬ﻭﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
 ‫ﻭﻧَﺘَﻘﻮﺍ ﺃﺣﻼﻣﻨﺎ ﺍﻷﺛﺎﻗِﻼ‬
‫ﺽ( )‪ (١٧٦‬ﻟﺰﻡ ﻭﺗﻘﺎﻋَﺲ ﻭﺃﺑﻄﺄ؛ ﻳﻘﺎﻝ ﻓﻼﻥ ﻣُ ﺨِﻠﺪ ﺃﻱ ﺑﻄﺊ ﺍﻟﺸﱠﻴﺐ‪ ،‬ﻭﺍﳌﺨﻠﺪ ﺍﻟﺬﻱ ﺗﺒﻘﻰ ﺛﻨﻴﺘﺎﻩ ﺣﱴ‬ ‫)ﹶﺃﺧْﻠ َﺪ ﹺﺇﻟﹶﻰ ﺍﻷ ْﺭ ﹺ‬
‫ﲣﺮﺝ ﺭﺑﺎﻋﻴﺘﺎﻩ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺫﺍﻙ ﺃﻳﻀﹰﺎ‪.‬‬
‫ﺠَﻨﻬﱠ َﻢ( )‪ (١٧٨‬ﺃﻱ ﺧﻠﻘﻨﺎ‪.‬‬ ‫) َﻭﹶﻟ ﹶﻘ ْﺪ ﹶﺫ َﺭﹾﺃﻧَﺎ ِﻟ َ‬
‫ﺤﺪُﻭ ﹶﻥ ﰲ ﹶﺃ ْﺳﻤَﺎِﺋ ِﻪ( )‪ (١٧٩‬ﳚﻮﺭﻭﻥ ﻭﻻ ﻳﺴﺘﻘﻴﻤﻮﻥ ﻭﻣﻨﻪ ُﺳﻤﱢﻰ ﺍﻟﻠﺤﺪ ﻷﻧﻪ ﰲ ﻧﺎﺣﻴﺔ ﺍﻟﻘﱪ‪.‬‬ ‫) َﻭ ﹶﺫﺭُﻭﺍ ﺍﻟﺬﱠﻳ َﻦ ُﻳﹾﻠ ِ‬
‫)ﺳَﻨَﺴْﺘَﺪْﺭﹺﺟُﻬُﻢ( )‪ :(١٨٢‬ﻭﺍﻻﺳﺘﺪﺭﺍﺝ ﺃﻥ ﺗﺄﺗﻴﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ ﻭﻣﻦ ﺣﻴﺚ ﺗﻠﻄﹸﻒ ﻟﻪ ﺣﱴ ﺗﻐﺘﺮّﻩ‪.‬‬
‫) َﻭﹸﺃ ْﻣﻠِﻰ ﹶﻟ ُﻬ ْﻢ( ﺃﻱ ﺃﺅﺧﺮﻫﻢ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ‪ :‬ﻣﻀﻰ َﻣِﻠﻰﱞ ﻣﻦ ﺍﻟﺪﻫﺮ ﻋﻠﻴﻪ؛ ﻭﻣُﻼﻭﺓ ﻭﻣِﻼﻭﺓ ﻭﻣَﻼﻭﺓ ﻓﻴﻬﺎ ﺛﻼﺙ ﻟﻐﺎﺕ‪ :‬ﺿﻤﺔ‬
‫ﺠﺮْﱐ َﻣِﻠﻴّﹰﺎ( )‪ (١٩٤٦‬ﻣﻨﻬﺎ‬ ‫ﻭﻛﺴﺮﺓ ﻭﻓﺘﺤﺔ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﻼﹼﻙ ﺍﷲ ﻭﻟﺪﻙ‪ ،‬ﻭﲤﻠﻴﺖ ﺣﺒﻴﺒﺎﹰ‪ ،‬ﺃﻱ ﻣﺪّ ﺍﷲ ﻟﻚ ﰲ ﻋﻤﺮﻩ‪) .‬ﻭﺍ ْﻫ ُ‬
‫ﻗﺎﻝ ﺍﻟﻌ ﺠّﺎﺝ‪:‬‬
‫ﺞ َﻧﺸْﻮ ٍﺓ ﻣُﻐَﻨﱢﻰ‬
‫ﺻْﻨ ﹺ‬‫ﺐ َ‬
‫ﻣَﻼ َﻭ ﹰﺓ ﻣُﻠﱢﻴﺘُﻬﺎ ﹶﻛﺄﹶﱐ ‪ ...‬ﺻﺎﺣ ُ‬
‫ﲔ( )‪ (١٨٢‬ﺃﻱ ﺷﺪﻳﺪ‪.‬‬ ‫)ﹺﺇﻥﱠ ﹶﻛ ْﻴﺪِﻱ َﻣِﺘ ٌ‬
‫)ﻣَﺎ ﹺﺑﺼَﺎ ِﺣﺒﹺﻬ ْﻢ ِﻣ ْﻦ ﹺﺟﻨﱠ ٍﺔ( )‪ (١٨٣‬ﺃﻱ ﻣﺎ ﺑﻪ ﺟﻨﻮﻥ‪.‬‬
‫)ﹶﺃﻳﱠﺎ ﹶﻥ ﻣُ ْﺮﺳَﺎﻫَﺎ( )‪ (١٨٦‬ﺃﻱ ﻣﱴ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺃﹶﻳﱠﺎﻥ ﺗﻘﻀِﻰ ﺣﺎﺟﱵ ﺃﻳّﺎﻧﺎ ‪ ...‬ﺃﹶﻣﺎ ﺗﺮﻯ ﻟﻨﺠْ ﺤِﻬﺎ ﹺﺇﺑﱠﺎﻧﺎ‬
‫ﺃﻱ ﻣﱴ ﺧﺮﻭﺟﻬﺎ‪.‬‬
‫ﱪ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺟﻠﻪ ﱄ‬ ‫) ﹶﻻ ﻳُ ﺠَﻠﱢﻴﻬَﺎ ِﻟ َﻮ ﹾﻗِﺘ َﻬﺎ ﺇﻻﱠ ﻫُ َﻮ( ‪ (٠١٨٦‬ﳎﺎﺯﻫﺎ‪ :‬ﻻ ﻳُﻈﻬﺮﻫﺎ ﻭﻻ ﻳُﺨﺮﺟﻬﺎ ﺇﻻﹼ ﻫﻮ ﻳﻘﺎﻝ َﺟﻠﱠﻰ ﱄ ﺍﳋ َ‬
‫ﺍﳋﱪ‪ ،‬ﻭﺍﳉﹶﻼﺀ ﺟَﻼﺀ ﺍﻟﺮﺃﺱ ﺇﺫﺍ ﺫﻫﺐ ﺍﻟﺸﻌﺮ ﻗﺎﻝ ﹶﻃﺮَﻓﺔ‪:‬‬
‫ﳋَﺒ ْﺮ‬‫ﺳﹶﺄﺣُﻠﺐ َﻋﻴْﺴﹰﺎ ﺻَ ﺤْﻦ َﺳﻢﱟ ﻓﺄﹶﺑﺘﻐﻰ ‪ ...‬ﺑﻪ ﺟﹺﲑﰐ ﺇ ﹾﻥ ﱂ ﳚﻠﹼﻮﺍ ﱄ ﺍ ﹶ‬
‫ﺽ(‬‫ﺕ ﻭﺍﻷ ْﺭ ﹺ‬ ‫ﺖ ﰲ ﺍﻟﺴﱠﻤﻮَﺍ ِ‬ ‫ﺃﻱ ﻳﻮﺿﺤﻮﻥ ﱄ ﺍﻷﻣﺮ ﻭﻫﺬﺍ ﻳﻬ ﺠﻮﻫﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻋﺎﺳﻬﺎ ﻳﻌﻴﺴﻬﺎ‪ ،‬ﻭﺍﻟﻌﻴﺲ ﻣﺎﺀ ﺍﻟﻔﹶﺤﻞ )ﹶﺛﻘﹸﹶﻠ ْ‬
‫ﻚ َﺣ ِﻔﻲﱞ َﻋ ْﻨﻬَﺎ( )‪ (١٨٦‬ﺃﻱ َﺣﻔﹼﻲ ﻬﺑﺎ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﲢﻔﻴﺖ‬ ‫)‪ (١٨٦‬ﳎﺎﺯﻫﺎ‪ :‬ﺧﻔﻴﺖ‪ ،‬ﻭﺇﺫﺍ ﺧﻔﻰ ﻋﻠﻴﻚ ﺷﺊ ﺛﻘﻞ )ﻛﹶﺄﻧﱠ َ‬
‫ﺑﻪ ﰲ ﺍﳌﺴﺌﻠﺔ‪.‬‬
‫ﻼ َﺧﻔِﻴﻔﹰﺎ( )‪ (١٨٨‬ﻣﻔﺘﻮﺡ ﺍﻷﻭﻝ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﺒﻄﻦ ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻌﻨﻖ ﻓﻬﻮ ﻣﻜﺴﻮﺭ ﺍﻷﻭﻝ ﻭﻛﺬﻟﻚ‬ ‫ﺖ َﺣ ْﻤ ﹰ‬ ‫) َﺣ َﻤﹶﻠ ْ‬
‫ﺍﺧﺘﻠﻔﻮﺍ ﰲ ﲪﻞ ﺍﻟﻨﺨﻠﺔ ﻓﺠﻌﻠﻪ ﺑﻌﻀﻬﻢ ﻣﻦ ﺍﳉﻮﻑ ﻓﻔﺘﺤﻪ ﻭﺟﻌﻠﻪ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺍﻟﻌﻨﻖ ﻓﻜﺴﺮﻩ‪.‬‬
‫ﺕ ﹺﺑ ِﻪ( )‪ (١٨٨‬ﳎﺎﺯﻩ‪ :‬ﺍﺳﺘﻤﺮّ ﻬﺑﺎ ﺍﳊﻤﻞ ﻓﺄﹶﲤﺘﱠﻪ‪.‬‬ ‫)ﹶﻓ َﻤﺮﱠ ْ‬
‫)ﺧُ ِﺬ ﺍﻟ َﻌ ﹾﻔ َﻮ( )‪ (١٩٨‬ﺃﻱ ﺍﻟﻔﻀﻞ ﻭﻣﺎ ﻻ ﳚﻬﺪﻩ‪ ،‬ﻳﻘﺎﻝ ﺧﺬ ﻣﻦ ﺃﺧﻴﻚ ﻣﺎ ﻋﻔﺎﻟﻚ‪.‬‬
‫ﻑ( )‪ (١٩٨‬ﳎﺎﺯﻩ‪ :‬ﺍﳌﻌﺮﻭﻑ‪.‬‬ ‫)ﺑﹺﺎﻟﻌُ ْﺮ ِ‬
‫ﻍ‬
‫ﻚ ِﻣ َﻦ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ِﻥ ﻧَﺰْﻍﹲ( )‪ (١٩٩‬ﳎﺎﺯﻩ‪ :‬ﻭﺇﻣﺎ ﻳﺴﺘﺨﻔﻨﻚ ﻣﻨﻪ ﺧﻔﺔ ﻭﻏﻀﺐ ﻭﻋﺠﻠﺔ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪َ :‬ﻧ َﺰ ﹶ‬ ‫)ﻭﹺﺇﻣﱠﺎ َﻳْﻨ َﺰ ﹶﻏﻨﱠ َ‬
‫ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ ﺑﻴﻨﻬﻢ ﺃﻱ ﺃﻓﺴﺪ ﻭﲪﻞ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ‪.‬‬
‫)ﻃﹶﻴْﻒٌ ِﻣ َﻦ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ِﻥ( )‪ (٢٠٠‬ﳎﺎﺯﻩ‪ :‬ﹶﻟ َﻤ ٌﻢ ﻗﺎﻝ ﺍﻷﻋﺸَﻰ‪:‬‬
‫ﻭُﺗﺼِﺒﺢ ﻋﻦ ﻏِﺐ ﺍﻟﺴﱡﺮَﻯ ﻭﻛﺄﻧّﻤﺎ ‪ ...‬ﺃﱂﱠ ﻬﺑﺎ ﻣﻦ ﻃﺎﺋﻒ ﺍﳉﻦّ ﺃﻭْﻟ ُﻖ‬
‫ﺖ ﺑﻪ ﺃﻃِﻴﻒ ﻃﹶﻴْﻔﺎﹰ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﻫﻮ ﻣﻦ ﻃﻔ ُ‬
‫ﻑ‬
‫ﻚ ﺫِﻛﺮﺓﹲ ﻭ ُﺷﻌُﻮ ُ‬ ‫ﻒ ‪ ...‬ﻭﻣَﻄﺎﻓﹸﻪ ﻟ ِ‬ ‫ﹶﺃﻧﱠﻲ ﺃﱂﹼ ﺑﻚ ﺍﳋﻴﺎ ﹸﻝ َﻳﻄِﻴ ُ‬
‫)َﻳ ُﻤﺪﱡﻭَﻧ ُﻬ ْﻢ ﻓِﻲ ﺍ ﹾﻟ َﻐﻲّ( ﳎﺎﺯﻩ‪ :‬ﻳﺰّﻳﻨﻮﻩ ﳍﻢ ﺍﻟﻐﻰ ﻭﺍﻟﻜﻔﺮ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﺪّ ﻟﻪ ﰲ ﻏﻴﱢﺔ ﺯﻳّﻨﻪ ﻟﻪ ﻭﺣﺴﱠﻨﻪ ﻭﺗﺎﺑﻌﻪ ﻋﻠﻴﻪ‪.‬‬
 ‫)ﻫﺬﹶﺍ َﺑﺼَﺎﺋِﺮ ﻣﻦ َﺭﺑﱢ ﹸﻜ ْﻢ( )‪ (٢٠٢‬ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻣﺎ ﻳﺘﻠﻰ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﻠﺬﻟﻚ ﺫﻛﱠﺮﻩ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﻗﺒﺎﺋﻠﻨﺎ ﺳﺒﻊٌ ﻭﺃﻧﺘﻢ ﺛﻼﺛﺔ ‪ ...‬ﻭﻟﻠﺴﺒ ُﻊ ﺃﹶﺭﻛﹶﻰ ﻣِﻦ ﺛﹶﻼﺙ ﻭﺃﻛﺜﺮ‬
‫ﺫﻛﺮﱠ ﺛﻼﺛﺔ ﺫﻫﺐ ﺑﻪ ﺇﱃ ﺑﻄﻦ ﰒ ﺃﻧﺜﻪ ﻷﻧﻪ ﺫﻫﺐ ﺑﻪ ﺇﱃ ﻗﺒﻴﻠﺔ ﻭﳎﺎﺯ ﺑﺼﺎﺋﺮ ﺃﻱ ﺣﺠﺞ ﻭﺑﻴﺎﻥ ﻭﺑﺮﻫﺎﻥ‪.‬‬
‫ﳉ ْﻌِﻔﻲّ‪:‬‬
‫ﻭﺍﺣﺪﻬﺗﺎ ﺑﺼﲑﺓ ﻭﻗﺎﻝ ﺍ ﹸ‬
‫ﲪَﻠﻮﺍ ﺑَﺼﺎﺋِﺮﻫﻢ ﻋﻠﻰ ﺃﻛﺘﻔﺎﻫﻢ ‪ ...‬ﻭﺑﺼﲑﰐ ﻳﻌﺪﻭ ﻬﺑﺎ َﻋَﺘ ٌﺪ ﻭَﺃﻣﻲ‬

‫ﺍﻟﺒﺼﲑﺓ ﺍﻟﺘﺮﺱ‪ ،‬ﻭﺍﻟﺒﺼﲑﺓ ﺍﳊﻠﻘﺔ ﻣﻦ ﺣﻠﻖ ﺍﻟﺪﺭﻉ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻘﺎﻝ ﻟﻠﺪﺭﻉ ﻛﻠﻬﺎ ﺑﺼﲑﺓ ﻭﺍﻟﺒﺼﲑﺓ ﻣﻦ ﺍﻟﺪﻡ ﺍﻟﺬﻱ‬
‫ﲟﻨﺰﻟﺔ ﺍﻟﻮﺭﻕ ﺍﻟﺮﺷﺎﺱ ﻣﻨﻪ ﻭﺍﳉﺪﻳﺔ ﺃﻭﺳﻊ ﻣﻦ ﺍﻟﺒﺼﲑﺓ ﻭﺍ ﻟﺒﺼﲑﺓ ﻣﺜﻞ ﻓﺮﺳﻦ ﺍﻟﺒﻌﲑ ﻓﻬﻮ ﺑﺼﲑﺓ ﻭﺍﳉﺪﻳﺔ ﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ‪،‬‬
‫ﻭﺍﻹﺳﺒﺄﺓ ﻭﺍﻷﺳﺎﰊ ﰲ ﻃﻮﻝ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺐ‬
‫ﻭﺍﻟﻌﺎﺩﻳﺎﺕِ ﺃﺳﺎﰊﱡ ﺍﻟﺪﱠﻣﺎﺀ ﻬﺑﺎ ‪ ...‬ﻛﹶﺄﻥﱠ ﺃﹶﻋﻨﺎﻗﻬﺎ ﺃﻧﺼﺎﺏ َﺗ ْﺮﺟﹺﻴ ﹺ‬
‫ﻀﺮﱡﻋﹰﺎ َﻭ ِﺧ ْﻴ ﹶﻔ ﹰﺔ( )‪ (٢٠٤‬ﺃﻱ ﺧﻮﻓﹰﺎ ﻭﺫﻫﺒﺖ ﺍﻟﻮﺍﻭ ﺑﻜﺴﺮﺓ ﺍﳋﺎﺀ‪.‬‬ ‫)َﺗ َ‬
‫)ﻭَﺍﻵ ﺻَﺎ ﹺﻝ( )‪ (٢٠٤‬ﻭﺍﺣﺪﻬﺗﺎ ﺃﺻﻞ ﻭﻭﺍﺣﺪ ﺍﻷﺻﻞ ﺃﺻﻴﻞ ﻭﳎﺎﺯﻩ‪ :‬ﻣﺎ ﺑﲔ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﻗﺎﻝ ﺃﺑُﻮ ﹸﺫﺅَﻳﺐ‪:‬‬
‫ﻟﹶﻌﻤﺮﻱ ﻷﻧﺖ ﺍﻟﺒﻴﺖ ﺃﻛﺮﹺﻡ ﺃﹶﻫﻠﻪ ‪ ...‬ﻭﺃﻗﺼ ُﺪ ﰲ ﺃﻓﻴﺎﺋﻪ ﺑﺎﻷﺻﺎِﺋ ﹺﻞ‬
‫ﻳﻘﺎﻝ‪ :‬ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﲪﻦ‬

‫ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬

‫ﻚ َﻋ ﹺﻦ ﺍﻷ ْﻧﻔﹶﺎ ﹺﻝ( )‪َ (١‬ﻭﻣَﺠﺎ ُﺯﻫَﺎ ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﱵ ﻧَﻔﻠﻬﺎ ﺍﷲ ﺍﻟﻨﱯﱠ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺍﺣﺪﻫﺎ َﻧ ﹶﻔﻞﹲ‪ ،‬ﻣﺘﺤﺮﻙ‬ ‫ﺴﹶﺌﻠﹸﻮَﻧ َ‬ ‫)َﻳ ْ‬
‫ﺑﺎﻟﻔﺘﺤﺔ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﹺﺇﻥﱠ َﺗ ﹾﻘﻮَﻯ ﺭﺑﱢﻨﺎ َﺧ ْﻴﺮُ َﻧﹶﻔ ﹾﻞ‬
‫ﺖ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ( ﺃﻱ ﺧﺎﻓﺖ ﻭﻓﺰﻋﺖ‪ ،‬ﻭﻗﺎﻝ ﻣَﻌْﻦ ﺑﻦ ﹶﺃﻭْﺱ‪:‬‬ ‫) َﻭﺟﹺﻠ ْ‬
‫ﹶﻟﻌَﻤﺮ َﻙ ﻣﺎ ﺃﹶﺩﺭﹺﻱ ﻭﹺﺇﻧّﻲ ﻷﻭﺟ ﹸﻞ ‪َ ...‬ﻋﻠﹶﻰ ﺃﻳّﻨﺎ ﺗَﻌْﺪﻭ ﺍﳌﻨﹺﻴﱠﺔ ﹶﺃ ْﻭﻝﹸ‬
‫ﺤﻖﱢ( ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﻟﹶﻘﺴَﻢ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻭﺍﻟﺬﻱ ﺃﺧﺮﺟﻚ ﺭﺑﻚ ﻷﻥ ﻣﺎ ﰲ ﻣﻮﺿﻊ ﺍﻟﺬﻱ‬ ‫ﻚ ﺑﹺﺎﹾﻟ َ‬
‫ﻚ ِﻣ ْﻦ َﺑْﻴِﺘ َ‬ ‫ﻚ َﺭﺑﱡ َ‬ ‫) ﹶﻛﻤَﺎ ﹶﺃ ْﺧ َﺮ َﺟ َ‬
‫ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ )ﻭﺍﻟﺴﱠﻤَﺎ ِﺀ َﻭﻣَﺎ َﺑﻨَﺎﻫَﺎ( )‪ (٩١٥‬ﺃﻱ ﻭﺍﻟﱠﺬِﻱ َﺑﻨَﺎﻫَﺎ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺖ ﻣﺎﻝ‬ ‫ﺻﻮْﰊ ‪ ...‬ﻋﻠﻰﱠ ﻭﺇﻥ ﻣﺎ ﺍﻫﻠﻜ ُ‬ ‫َﺩﻋِﻴﲏ ﺇﳕﺎ َﺧﻄﹶﺄﻱ ﻭ َ‬
‫ﺃﻱ ﻭﺇﻥﹼ ﺍﻟﺬﻱ ﺃﻫﻠﻜﺖ ﻣﺎﻝﹲ‪ .‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﹺﺇﻥﱠ ﻣَﺎ ﺻﱢﻨَﻌُﻮﺍ ﹶﻛ ْﻴﺪُ ﺳَﺎﺣ ﹴﺮ( )‪ :(٢٠٦٩‬ﺇﻥﹼ ﺍﻟﺬﻱ ﻓﻌﻠﻮﻩ ﻛﻴﺪ ﺳﺎﺣﺮ‬
‫ﻓﻠﺬﻟﻚ ﺭﻓﻌﻮﻩ‪.‬‬
‫ﺕ ﺍﻟﺸﱠ ْﻮ ﹶﻛ ِﺔ( )‪ (٧‬ﳎﺎﺯ ﺍﻟﺸﻮﻛﺔ‪ :‬ﺍﳊﺪﱡ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﺃﺷﺪﱠ ﺷﻮﻛ ﹶﺔ ﺑﲏ ﻓﻼﻥ ﺃﻱ ﺣﺪﱠﻫﻢ‪.‬‬ ‫) ﹶﻏ ْﻴ َﺮ ﺫﹶﺍ ِ‬
‫ﲔ( )‪ (٩‬ﳎﺎﺯﻩ‪ :‬ﳎﺎﺯ ﻓﺎﻋﻠﲔ‪ ،‬ﻣِﻦ ﺃﹶﺭﺩَﻓﻮﺍ ﺃﻱ ﺟﺎﺀﻭﺍ ﺑﻌﺪ ﻗﻮﻡ ﻗﺒﻠﻬﻢ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺭﺩَﻓﲏ ﺃﻱ‬ ‫ﻒ ِﻣ َﻦ ﺍﳌﹶﻼِﺋ ﹶﻜ ِﺔ ﻣُﺮْ ِﺩِﻓ َ‬ ‫)ﹺﺑﹶﺄ ﹾﻟ ٍ‬
‫ﺟﺎﺀ ﺑﻌﺪﻱ ﻭﳘﺎ ﻟﻐﺘﺎﻥ‪ ،‬ﻭﻣﻦ ﻗﺮﺃﻫﺎ ﺑﻔﺘﺢ ﺍﻟﺪﺍﻝ ﻭﺿﻌﻬﺎ ﰲ ﻣﻮﺿﻊ ﻣﻔﻌﻮﻟﲔ ﻣﻦ ﺃﺭْﺩَﻓﻬﻢ ﺍﷲ ﻣِﻦ ﺑﻌﺪ ﻣَﻦ ﻗﺒﻠﹶﻬﻢ‬
‫ﻭﻗﺪﺍﻣﻬﻢ‪.‬‬
‫ﺱ ﺃ َﻣَﻨ ﹰﺔ ِﻣ ْﻨﻪُ( )‪ (١١‬ﻭﻫﻲ ﻣﺼﺪﺭ ﲟﻨﺰﻟﺔ ﺃﻣﻨﺖ ﺃ َﻣَﻨ ﹰﺔ ﻭﺃﻣﺎﻧﹰﺎ ﻭﺃﻣﻨﺎ‪ ،‬ﻛﻠﻬﻦ ﺳﻮﺍﺀ‪.‬‬ ‫)ﺍﻟﻨﱡﻌَﺎ َ‬
‫)ﺭ ْﺟ َﺰ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ِﻥ( )‪ (١١‬ﺃﻱ ﹶﻟﻄﹾﺦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻣﺎ ﻳﺪﻋﻮ ﺇﻟﻴﻪ ﻣﻦ ﺍﻟﻜﻔﺮ‪.‬‬
 ‫)ﻭَﻳُﺜﹶﺒﱢﺖ ﹺﺑ ِﻪ ﺍ َﻷﹾﻗﺪَﺍ َﻡ( )‪ (١١‬ﳎﺎﺯﻩ‪ :‬ﻳُﻔﺮﹺﻍ ﻋﻠﻴﻬﻢ ﺍﻟﺼﱪ ﻭﻳﻨﺰﻟﻪ ﻋﻠﻴﻬﻢ ﻓﻴﺜﺒﺘﻮﻥ ﻟﻌﺪﻭﻫﻢ‪.‬‬
‫ﻕ( )‪ (١٢‬ﳎﺎﺯﻩ‪ :‬ﻋﻠﻰ ﺍﻷﻋﻨﺎﻕ‪ ،‬ﻳﻘﺎﻝ ﺿﺮﺑﺘﻪ ﻓﻮﻕ ﺍﻟﺮﺃﺱ ﻭﺿﺮﺑﺘﻪ ﻋﻠﻰ ﺍﻟﺮﺃﺱ‪.‬‬ ‫ﻕ ﺍ َﻷ ْﻋﻨَﺎ ﹺ‬‫)ﻓﹶﺎ ﺿْﺮﹺﺑُﻮﺍ ﹶﻓ ْﻮ َ‬
‫)ﻭﺍ ﺿْﺮﹺﺑُﻮﺍ ِﻣ ْﻨ ُﻬ ْﻢ ﹸﻛﻞﱠ َﺑﻨَﺎ ٍﻥ( )‪ (١٢‬ﻭﻫﻲ ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ ﻭﺍﺣﺪﻬﺗﺎ ﺑﻨﺎﱏ‪ ،‬ﻗﺎﻝ ﻋﺒﺎﺱ ﺑﻦ ِﻣﺮْﺩﺍﺱ‪:‬‬
‫ﺖ ﻣﲏ ﺑﻨﺎﻧ ﹰﺔ ‪ ...‬ﻭﻻﻗﻴﺘُﻪ ﰲ ﺍﻟﺒﻴﺖ ﻳﻘﹶﻈﺎ ﹶﻥ ﺣﺎﺫِﺭﺍ‬ ‫ﺃﻻ ﻟﻴﺘﻨﹺﻲ ﻗﻄﱠﻌ ُ‬
‫ﻼ ﻣﻦ ﻫﺬﻳﻞ ﻗﺘﻞ ﻫُ َﺮ َﱘ ﺑﻦ ِﻣﺮْﺩﺍﺱ ﻭﻫﻮ ﻧﺎﺋﻢ ﻭﻛﺎﻥ ﺟﺎﻭﺭﻫﻢ ﺑﺎﻟﺮﺑﻴﻊ‪.‬‬ ‫ﺿﺐﱟ ﺭﺟ ﹰ‬ ‫ﻳﻌﲏ ﺃﺑﺎ َ‬
‫ﷲ( )‪ (١٣‬ﳎﺎﺯﻩ‪ :‬ﺧﺎﻧﻮﺍ ﺍﷲ ﻭﺟﺎﻧﺒﻮﺍ ﺃﻣﺮﻩ ﻭﺩﻳﻨﻪ ﻭﻃﺎﻋﺘﻪ‪.‬‬ ‫)ﺷَﺎﻗﱡﻮﺍ ﺍ َ‬
‫ﺏ( )‪ (١٣‬ﻭﺍﻟﻌﺮﺏ ﺇﺫﺍ ﺟﺎﺯﺕ ﺏ ﻣﻦ ﻳﻔﻌﻞ ﻛﺬﺍ ﻓﺈﻬﻧﻢ ﳚﻌﻠﻮﻥ ﺧﱪ‬ ‫ﷲ َﺷﺪِﻳ ُﺪ ﺍﻟ ِﻌﻘﹶﺎ ﹺ‬
‫ﷲ َﻭ َﺭﺳُﻮﹶﻟﻪُ ﹶﻓﹺﺈﻥﱠ ﺍ َ‬ ‫) َﻭ َﻣ ْﻦ ُﻳﺸَﺎِﻗ ﹺﻖ ﺍ َ‬
‫ﱪ ﻋﻤﺎ ﺑﻌﺪﻩ ﻓﻴﺠﻌﻞ ﺍﳉﺰﺍ َﺀ ﻟﻪ ﻛﻘﻮﻝ َﺷﺪﱠﺍﺩ ﺑﻦ ﻣﻌﺎﻭﻳﺔ ﺍﻟ َﻌﺒْﺴﻲﱢ‬ ‫ﺍﳉﺰﺍﺀ ﳌﻦ ﻭﺑﻌﻀﻬﻢ ﻳﺘﺮﻙ ﺍﳋﱪ ﺍﻟﺬﻱ ﻳُﺠﺎﺯ ﺑﻪ ﳌﻦ ﻭﳜ ُ‬
‫ﻭﻫﻮ ﺃﺑﻮ ﻋﻨﺘﺮﺓ‪:‬‬
‫ﻼ ﻋﲏ ﻓﺈﱐ ‪ ...‬ﻭ َﺟ ْﺮﻭَﺓ ﻻ ﺗَﺮﻭﺩ ﻭﻻ ﺗُﻌﺎ ُﺭ‬ ‫ﻓﹶﻤﻦ ﻳﻚ ﺳﺎﺋ ﹰ‬
‫ﻻ ﺃﺩﻋﻬﺎ ﲡﺊ ﻭﺗﺬﻫﺐ ﺗﻌﺎﺭ‪ .‬ﺗﺮﻙ ﺍﳋﱪ ﻋﻦ ﻧﻔﺴﻪ ﻭﺟﻌﻞ ﺍﳋﱪ ﻟﻔﺮﺳﻪ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺃﻳﻀﹰﺎ ﺇﺫﺍ ﺧﱪﻭﺍ ﻋﻦ ﺍﺛﻨﲔ ﺃﻇﻬﺮﻭﺍ ﺍﳋﱪ‬
‫ﻋﻦ ﺃﺣﺪﳘﺎ ﻭﻛﻔﻮﺍ ﻋﻦ ﺧﱪ ﺍﻵﺧﺮ ﻭﱂ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻭﻣﻦ ﳛﺎﺭﺏ ﺍﻟﺼﻠﺖ ﻭﺯﻳﺪﹰﺍ ﻓﺈﻥ ﺍﻟﺼﻠﺖ ﻭﺯﻳﺪﹰﺍ ﺷﺠﺎﻋﺎﻥ ﻛﻤﺎ ﻓﻌﻞ ﺫﻟﻚ‬
‫ﻗﺎﺋﻞ‪:‬‬
‫ﻼ ﻋﲏ ﻓﺈﱐ ‪ ...‬ﻭ َﺟﺮْﻭﺓ ﻻ ﺗﺮﻭﺩ ﻭﻻ ﺗﻌﺎﺭ‬ ‫ﻓﻤَﻦ ﻳﻚ ﺳﺎﺋ ﹰ‬
‫ﻭﱂ ﻳﻘﻞ ﻻ ﻧﺮﻭﺩ ﻭﻻ ﻧﻌﺎﺭ ﻓﻴﺪﺧﻞ ﻧﻔﺴﻪ ﻣﻌﻬﺎ ﰲ ﺍﳋﱪ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﻚ ﻭﺩﻭﻧﻪ ‪ ...‬ﻣﻦ ﺍﻷﺭْﺽ ﻣَﻮْﻣﺎﺓﹲ ﻭﻳﻬﻤﺎ ُﺀ َﺧ ْﻴ ﹶﻔﻖُ‬ ‫ﻭﹺﺇﻥﹼ ﺇﻣﺮﺍ ًﺀ ﺃﻫﺪﻯ ﺇﻟﻴ ِ‬
‫ﶈﻘﻮﻗﺔ ﺃﻥ ﺗﺴﺘﺠﻴﱯ ِﻟﺼَﻮﺗﻪ ‪ ...‬ﻭﺃﻥ ﺗﻌﻠﻤﻲ ﺃﻥ ﺍﳌﹸﻌﺎﻥ ﻣُﻮﻓﱠ ُﻖ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻛﺎﻥ ﺍﶈﻠﻖ ﺍﻫﺪﻯ ﺇﻟﻴﻪ ﻃﻠﺒﹰﺎ ﳌﺪﳛﻪ ﻭﻛﺎﻧﺖ ﺍﻟﻌﺮﺏ ﲢﺐ ﺍﳌﺪﺡ ﻓﻘﺎﻝ ﻟﻨﺎﻗﺘﻪ ﳜﺎﻃﺒﻬﺎ‪:‬‬
‫ﻚ ﻭﺩﻭﻧَﻪ‬ ‫ﻭﺇﻥ ﺍﻣﺮﺍ ًﺀ ﺃﻫﺪﻯ ﺇﻟﻴ ِ‬
‫ﷲ ﻋَﺰﹺﻳﺰٌ ﺣَﻜِﻴﻢٌ(‬
‫ﷲ ﻓﹺﺈﻥﱠ ﺍ َ‬
‫ﺗﺮﻙ ﺍﳋﱪ ﻋﻦ ﺍﻣﺮﺉ ﻭﺃﺧﱪ ﻋﻦ ﺍﻟﻨﺎﻗﺔ ﻓﺨﺎﻃﺒﻬﺎ‪ .‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪َ ) :‬ﻭ َﻣ ْﻦ َﻳَﺘ َﻮﻛﱠ ﹾﻞ َﻋﻠﹶﻰ ﺍ ِ‬
‫)‪.(٨٤٩‬‬

‫ﷲ ﺭَﻣﻰ( )‪ (١٧‬ﳎﺎﺯﻩ‪ :‬ﻣﺎ ﻇﻔﺮﺕ ﻭﻻ ﺃﺻﺒﺖ ﻭﻟﻜﻦ ﺍﷲ ﺃﻳّﺪﻙ ﻭﺍﻇﻔﺮﻙ ﻭﺃﺻﺎﺏ ﺑﻚ‬
‫ﺖ ﻭﻟ ِﻜﻦﱠ ﺍ َ‬
‫ﺖ ﹺﺇ ﹾﺫ َﺭ َﻣ ْﻴ َ‬
‫) َﻭﻣَﺎ َﺭ َﻣ ْﻴ َ‬
‫ﻭﻧﺼﺮﻙ ﻭﻳﻘﺎﻝ‪ :‬ﺭﻣﻰ ﺍﷲ ﻟﻚ‪ ،‬ﺃﻱ ﻧﺼﺮﻙ ﺍﷲ ﻭﺻﻨﻊ ﻟﻚ‪.‬‬
‫) ﺇ ﹾﻥ َﺗﺴَْﺘﻔﹾِﺘ ﺤُﻮﺍ ﹶﻓ ﹶﻘ ْﺪ ﺟَﺎ َﺀﻛﹸﻢُ ﺍﻟ ﹶﻔْﺘ ﺢُ( )‪ (١٩‬ﳎﺎﺯﻩ‪ :‬ﺇﻥ ﺗﺴﺘﻨﺼﺮﻭﺍ ﻓﻘﺪ ﺟﺎﺀﻛﻢ ﺍﻟﻨﺼﺮ‪.‬‬
‫)ِﻓﹶﺌِﺘﻜﹸﻢْ ﺷَﻴْﺌﺎﹰ( )‪ (١٩‬ﳎﺎﺯﻫَﺎ‪ :‬ﲨﺎﻋﺘﻜﻢ‪ ،‬ﻗﺎﻝ ﺍﻟَﻌ ﺠّﺎﺝ‪:‬‬
‫ﻛﻤﺎ ﳛُﻮﺯ ﺍﻟﻔِﺌ ﹶﺔ ﺍﻟﻜ ِﻤﻰﱡ‬
‫ﺴ َﻤﻌُﻮ ﹶﻥ( )‪ (٢٠‬ﳎﺎﺯﻩ‪ :‬ﻭﻻ ﺗﺪﺑﺮﻭﺍ ﻋﻨﻪ ﻭﻻ ﺗُﻌﺮﹺﺿﻮﺍ ﻋﻨﻪ ﻓﺘﺪﻋﻮﺍ ﺃﻣﺮﻩ‪.‬‬‫) َﻭ ﹶﻻ ﺗَﻮَﻟﱠﻮْﺍ َﻋ ْﻨﻪُ ﻭﺃْﻧُﺘ ْﻢ َﺗ ْ‬
‫ﺐ ﺑﻦ َﺳﻌْﺪ ﺍﻟ َﻐَﻨ ﹺﻮﻱّ‪:‬‬
‫) ﺍ ْﺳَﺘ ﺠﹺﻴﺒُﻮﺍ ﷲ( )‪ (٢٤‬ﳎﺎﺯﻩ‪ :‬ﺃﺟﻴﺒﻮﺍ ﺍﷲ؛ ﻭﻳﻘﺎﻝ ﺍﺳﺘﺠﺒﺖ ﻟﻪ ﻭﺍﺳﺘﺠﺒﺘﻪ‪ ،‬ﻭﻗﺎﻝ ﻛﻌ ُ‬
‫ﺐ‬
‫ﻉ ﺩَﻋﺎ ﻳﺎ ﻣَﻦ ﻳُﺠﻴﺐ ﺇﱃ ﺍﻟﻨﱠﺪَﻯ ‪ ...‬ﻓﻠﻢ ﻳﺘﺠﺒﻊ ﻋﻨﺪ ﺫﺍﻙ ﻣُﺠﻴ ُ‬ ‫ﻭﺩﺍ ﹴ‬
‫ﺤﹺﻴَﻴﻜﹸ ْﻢ( )‪ ٢٤٩‬ﳎﺎﺯﻩ‪ :‬ﻟﻠﺬﻱ ﻳﻬﺪﻳﻜﻢ ﻭﻳُﺼﻠﺤﻜﻢ ﻭﻳُﻨﺠﻴﻜﻢ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻌﺬﺍﺏ‪.‬‬ ‫)ﺇﹺﺫﹶﺍ َﺩﻋَﺎ ﹸﻛ ْﻢ ِﻟﻤَﺎ ﻳُ ْ‬
‫)ﹶﻓﹶﺄ ْﻣ ِﻄ ْﺮ َﻋﹶﻠ ْﻴﻨَﺎ ِﺣ ﺠَﺎ َﺭ ﹰﺓ ِﻣ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ( )‪ ٣٢٩‬ﳎﺎﺯﻩ ﺃﻥ ﻛﻞ ﺷﺊ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻓﻬﻮ ﺃﻣﻄﺮﺕ ﺑﺎﻷﻟﻒ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺍﻟﺮﲪﺔ‬
‫ﻓﻬﻮ َﻣﻄِﺮﺕ‪.‬‬
‫ﺼ ِﺪَﻳ ﹰﺔ( ﺍﳌﹸﻜﺎﺀ ﺍﻟﺼﻔﲑ ﻗﺎﻝ ﺭﺟﻞ ﻳﻌﲏ ﺍﻣﺮﺃﺗﻪ‪:‬‬ ‫ُﻣﻜﹶﺎ ًﺀ ﻭَﺗ ْ‬
 ‫ﻭﻣَﻜﺎﻬﺑﺎ ﻓﻜﺄﳕﺎ ﳝﻜﻮ ﺑﺄﻋْﺼﻢ ﻋﺎﻗ ﹺﻞ‬
‫ﺼ ِﺪَﻳًﻪ( ﺃﻱ ﺗﺼﻔﻴﻖ ﺑﺎﻷﻛﻒ‪ ،‬ﻗﺎﻝ‪ :‬ﺗﺼﺪﻳﺔ ﺑﺎﻟﻜﻒ ﺃﻱ ﺗﺼﻔﻴﻖ‪ ،‬ﺍﻟﺘﺼﻔﻴﻖ ﻭﺍﻟﺘﺼﻔﻴﺢ ﻭﺍﻟﺘﺼﺪﻳﺔ ﺷﺊ ﻭﺍﺣﺪ‪.‬‬ ‫) َﻭَﺗ ْ‬
‫)ﻓﹶﺬﹸﻭﻗﹸﻮﺍ( )‪ (٣٥‬ﳎﺎﺯﻩ‪ :‬ﻓﺠﺮّﺑﻮﺍ ﻭﻟﻴﺲ ﻣﻦ ﺫﻭﻕ ﺍﻟﻔﻢ‪.‬‬
‫)ﹶﻓَﻴ ْﺮﻛﹸ َﻤﻪُ َﺟﻤِﻴﻌﹰﺎ( )‪ (٣٧‬ﳎﺎﺯﻩ‪ :‬ﻓﻴﺠﻤﻌﻪ ﺑﻌﻀﻪ ﻓﻮﻕ ﺑﻌﺾ ﺃﲨﻊ‪.‬‬
‫)ﺑﹺﺎﻟِﻌ ْﺪ َﻭ ِﺓ ﺍﻟﺪﱡ ْﻧﻴَﺎ( )‪ (٤٢‬ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻀﻤﻬﺎ‪ ،‬ﻭﳎﺎﺯﻩ ﻣﻦ‪َ :‬ﻋﺪَﻯ ﺍﻟﻮﺍﺩِﻱ ﺃﻱ ﻣِﻠﻄﺎﻁ ﺷﻔﲑﻩ ﻭﺍﳌِﻠﻄﺎﻁ ﻭﺍﻟﻌَﺪَﻯ‬
‫ﻁ‪.‬‬‫ﺣﺎﻓﺘﺎ ﺍ ﻟﻮﺍﺩﻱ ﻣﻦ ﺟﺎﻧﺒﻴﻪ‪ ،‬ﲟﻨﺰﻟﺔ ﺭَﺟﺎ ﺍﻟﺒﺌﺮ ﻣﻦ ﺃﺳﻔﹶﻞ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﹶﻟﺰ ْﻡ ﻫﺬﺍ ﺍﳌِﻠﻄﺎ ﹶ‬
‫ﺱ(‬
‫ﻚ( )‪ (٤٤‬ﳎﺎﺯﻩ‪ :‬ﰲ ﻧﻮﻣﻚ ﻭﻳﺪﻝﹼ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ ﰲ ﺁﻳ ٍﺔ ﺃﺧﺮﻯ‪ ) :‬ﺇﺫﹼ ُﻳَﻐﺸِﻴ ﹸﻜ ْﻢ ﺍﻟﻨﱡﻌَﺎ َ‬ ‫ﷲ ﰲ َﻣﻨَﺎ ِﻣ َ‬ ‫)ﺇ ﹾﺫ ُﻳﺮﹺﻳ ﹶﻜﻬُﻢُ ﺍ ُ‬
‫)‪ (٨١١‬ﻭﻟﻠﻤﻨﺎﻡ ﻣﻮﺿﻊ ﺁﺧﺮ ﰲ ﻋﻴﻨﻚ ﺍﻟﱵ ﺗﻨﺎﻡ ﻬﺑﺎ ﻭﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ ﻗﻮﻟﻪ )ﻭَﻧُﻘﹶﻠﱢﻠﻜﹸﻢْ ﰲ ﹶﺃﻋْﻴُﹺﻨ ﹺﻬﻢْ( )‪.(٤٤‬‬
‫ﺐ ﺭ ُﳛ ﹸﻜ ْﻢ( )‪ (٤٦‬ﳎﺎﺯﻩ‪ :‬ﻭﺗﻨﻘﻄﻊ ﺩﻭﻟﺘﻜﻢ‪.‬‬ ‫)ﻭَﺗ ﹾﺬ َﻫ َ‬
‫ﺺ َﻋﻠﹶﻰ َﻋ ِﻘَﺒ ْﻴ ِﻪ( )‪ (٤٩‬ﳎﺎﺯﻩ‪ :‬ﺭﺟﻊ ﻣﻦ ﺣﻴﺚ ﺟﺎﺀ‪.‬‬ ‫)َﻧ ﹶﻜ َ‬
‫ﳊﺮْﻳ ﹺﻖ( )‪ (٥١‬ﳎﺎﺯﻩ ﳎﺎﺯ‬ ‫ﺏﺍ ﹶ‬
‫ﻀ ﹺﺮﺑُﻮ ﹶﻥ ﻭُﺟُﻮﻫَﻬُﻢْ َﻭﺃﹾﺩﺑَﺎ َﺭ ُﻫ ْﻢ ﻭَﺫﹸﻭﻗﹸﻮﺍ ﻋﺬﹶﺍ َ‬
‫) َﻭﹶﻟ ْﻮ َﺗﺮَﻯ ﹺﺇ ﹾﺫ َﻳَﺘ َﻮﻓﱠﻰ ﺍﻟﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ﺍﳌﹶﻼِﺋ ﹶﻜﺔﹸ َﻳ ْ‬
‫ﺍﳌﺨﺘﺼﺮ ﺍﳌﻀﻤﺮ ﻓﻴﻪ ﻭﻫﻮ ﲟﻌﲎ ﻭﻳﻘﻮﻟﻮﻥ ﺫﻭﻗﻮﺍ ﻋﺬﺍﺏ ﺍﳊﺮﻳﻖ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱠﺎﺑﻐﺔ‪:‬‬
‫ﺸﻦﱢ‬
‫ﻒ ﺭﺟﻠﻴﻪ ﹺﺑ َ‬ ‫ﺶ ‪ ...‬ﻳُ ﹶﻘ ْﻌﻘﹶﻊ َﺧ ﹾﻠ َ‬
‫ﻛﺄﻧّﻚ ﻣِﻦ ﺟﹺﻤﺎﻝ ﺑﲏ ﺃﹶﻗ ْﻴ ﹺ‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﻛﺄﻧﻚ ﲨﻞﹲ ﻭﺍﻟﻌﺮﺏ ﻧﻘﺪﱢﻡ ﺍﳌﻔﻌﻮﻝ ﻗﺒﻞ ﺍﻟﻔﺎﻋﻞ‪.‬‬
‫ﺏ ﺁ ﹺﻝ ِﻓ ْﺮ َﻋ ْﻮ ﹶﻥ( )‪ (٥٣‬ﳎﺎﺯﻩ‪ :‬ﻛﻌﺎﺩﺓ ﺁﻝ ﻓﺮﻋﻮﻥ ﻭﺣﺎﳍﻢ ﻭﺳﻨﺘﻬﻢ ﻭﺍﻟﺪﱠﺃﺏ ﻭﺍﻟﺪﱠﻳْﺪﻥ ﻭﺍﻟﺪﱢﻳﻦ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ ﺍﳌﹸﺜﻘﱢﺐ‬ ‫) ﹶﻛ َﺪﹾﺃ ﹺ‬
‫ﺍﻟﻌَﺒﺪﻱﱡ‪:‬‬
‫ﺕ ﳍﺎ َﻭ ﺿِﻴﻨﹺﻲ ‪ ...‬ﺃﻫﺬﺍ ﺩِﻳﻨُﻪ ﻭﺩِﻳﻨﹺﻲ‬ ‫ﺗﻘﻮﻝ ﺇﺫﺍ ﺩﺭﺃ ُ‬
‫ﺃﻛﻞﹼ ﺍﻟﺪﻫ ﹺﺮ َﺣ ﱞﻞ ﻭﺍﺭﲢﺎﻝﹲ ‪ ...‬ﺃﻣﺎ ﻳُﺒﻘِﻰ َﻋﹶﻠﻰﱠ ﻭﻻ َﻳﺘِﻴﻨﹺﻲ‬
‫ﻭﻗﻮﻟﻪ‪ :‬ﺩﺭﺃﺕ ﺃﻱ ﺑَﺴﻄﺖ ﻭﻳﻘﺎﻝ ﻳﺎ ﻓﻼﻧﺔ ﺍﺩﺭﺉ ﻟﻔﻼﻥ ﺍﻟﻮﹺﺳﺎﺩﺓ‪ ،‬ﻭﻗﺎﻝ ﺧِﺪﺍﺵ ﺑﻦ ﺯُﻫَﲑ ﺍﻟﻌﺎﻣﺮﻱّ ﰲ ﻳﻮﻡ ﺍﻟﻔِﺠﺎﺭ‪،‬‬
‫ﻛﺎﻧﺖ ﺍﻟﻨﺼﺮﺓ ﻓﻴﻪ ﻟﻜﻨﺎﻧﺔ ﻭﻗﹸﺮَﻳﺶ ﻋﻠﻰ ﹶﻗﻴْﺲ‪:‬‬
‫ﻭﻣﺎ ﺯﺍﻝ ﺫﺍﻙ ﺍﻟﺪﱠﺃﺏ ﺣﱴ ﲣﺎﺫﻟﺖ ‪ ...‬ﻫَﻮﺍ ﹺﺯﻥﹸ ﻭﺍﺭﻓﻀّﺖ ﺳُﹶﻠﻴْﻢ ﻭﻋﺎﻣ ُﺮ‬
‫ﷲ ﺍﻟﹼﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ( )‪ (٥٦‬ﳎﺎﺯ ﺍﻟﺪﻭﺍﺏ ﺍﻧﻪ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻭﻋﻠﻰ ﺍﻟﺒﻬﺎﺋﻢ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪:‬‬ ‫) ﺇﻥﱠ َﺷﺮﱠ ﺍﻟﺪﱠﻭَﺍﺏﱢ ِﻋْﻨ َﺪ ﺍ ِ‬
‫ﷲ ﹺﺭ ْﺯﹸﻗﻬَﺎ " )‪.(١١٦‬‬ ‫ﺽ ﺇﻻﱠ َﻋﻠﹶﻰ ﺍ ِ‬ ‫) َﻭﻣَﺎ ِﻣ ْﻦ ﺩَﺍﺑﱠﺔٍ ﰲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺏ( )‪ (٥٨‬ﳎﺎﺯﻩ ﳎﺎ ُﺯ ﻓﺈﻥ ﺗﺜﻘﻔﻨّﻬﻢ‪.‬‬ ‫ﳊ ْﺮ ﹺ‬‫)ﻓﹶﺈﻣﱠﺎ َﺗﺜﹾ ﹶﻘ ﹶﻔﻨﱠﻬُﻢْ ﻓِﻲ ﺍ ﹶ‬
‫ﻕ ﺑﻴﻨﻬﻢ‪.‬‬ ‫ﺸﺮﱢ ْﺩ ﹺﺑ ﹺﻬ ْﻢ َﻣ ْﻦ َﺧ ﹾﻠ ﹶﻔ ُﻬ ْﻢ( )‪ (٥٨‬ﳎﺎﺯﻩ ﻓﺄﺧِﻒ ﻭﺍﻃ ُﺮ ْﺩ ﻬﺑﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺗﺜﻘﻔﻨﻬﻢ ﺍﻟﺬﻳﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﻓﺮّ ْ‬ ‫)ﹶﻓ َ‬
‫)ﻭﹺﺇﻣﱠﺎ َﺗ ﺨَﺎﹶﻓﻦﱠ ِﻣ ْﻦ ﻗﹶﻮ ﹴﻡ ﺧِﻴﺎَﻧ ﹰﺔ ﻓﺎ ْﻧﺒﹺﺬ ﺇﹶﻟْﻴ ﹺﻬ ْﻢ َﻋﻠﹶﻰ َﺳﻮَﺍ ِﺀ )‪ (٥٩‬ﳎﺎﺯ ﻭﺇﻣﺎ ﻭﺇﻥ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ ﻭﺇﻣﺎ ﺗﻮﻗﻨﻦﱠ ﻣﻨﻬﻢ ﺧﻴﺎﻧﺔ ﺃﻱ ﻏﺪﺭﺍﹰ‪،‬‬
‫ﻭﺧﻼﻓﹰﺎ ﻭﻏﺸّﺎﹰ‪ ،‬ﻭﳓﻮ ﺫﻟﻚ‪.‬‬
‫)ﻓﹶﺎ ْﻧﹺﺒ ﹾﺬ ﺇﹶﻟْﻴ ﹺﻬ ْﻢ( )‪ (٥٩‬ﳎﺎﺯﻩ‪ :‬ﻓﺄﹶﻟ ﹺﻖ ﺇﻟﻴﻬﻢ ﻭﺃﻇﻬﺮ ﳍﻢ ﺃﹶﻬﻧﻢ ﺣَﺮﺏٌ ﻭﻋﺪﻭٌ ﻭﺃﻧﻚ ﻧﺎﺻﺐ ﳍﻢ ﺣﱴ ﻳﻌﻠﻤﻮﺍ ﺫﻟﻚ ﻓﺘﺼﲑﻭﺍ ﻋﻠﻰ‬
‫ﺳﻮﺍﺀ ﻭﻗﺪ ﺃﻋﻠﻤﺘَﻬﻢ ﻣﺎ ﻋﻠﻤﺖ ﻣﻨﻬﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻧﺎﺑﺬﺗُﻚ ﻋﻠﻰ ﺳﻮﺍ ٍﺀ‪.‬‬
‫ﺴَﺒﻦﱠ ﺍﻟﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ َﺳَﺒﻘﹸﻮﺍ( )‪ (٦٠‬ﳎﺎﺯﻩ‪ :‬ﻓﺎﺗﻮﺍ‪.‬‬ ‫ﺤَ‬ ‫)ﻭَﻻ َﻳ ْ‬
‫ﺠﺰُﻭ ﹶﻥ( )‪ (٦٠‬ﻻ ﻳﻔﻮﺗﻮﻥ‪.‬‬ ‫) ﺇﻧﱠ ُﻬ ْﻢ ﻻ ُﻳ ْﻌ ﹺ‬

‫ﷲ( )‪ (٦١‬ﺃﻱ ﺗُﺨِﻴﻔﻮﻥ ﻭﺗُﺮﻋِﺒﻮﻥ ﹶﺃﺭَﻫﺒﺘﻪ ﻭﺭَﻫَﺒﺘﻪ ﺳﻮﺍﺀ‪ ،‬ﻭﺍﻟﺮﱠﻫَﺐ ﻭﺍﻟﺮﱡﻫْﺐ ﻭﺍﺣﺪ‪ .‬ﻗﺎﻝ ﹸﻃﻔﹶﻴﻞ ﺑﻦ‬
‫)ﺗُﺮْﻫِﺒُﻮﻥﹶ ﺑﹺﻪ َﻋ ُﺪﻭﱠ ﺍ ِ‬
‫َﻋﻮْﻑ ﺍﻟ َﻐَﻨ ﹺﻮﻱّ‪.‬‬
 ‫ﺐ‬
‫ﺏ ﻏﺪﺍ ﹶﺓ ﺍﻟﺮﱡﻋﺐ ﻭﺍﻟﺮﱠ َﻫ ﹺ‬
‫ﻭ ْﻳ ﹸﻞ ﺃﻡﱠ َﺣﻲﱟ ﺩَﻓﻌﺘﻢ ﰲ ﳓﻮﺭﹺﻫ ﹺﻢ ‪َ ...‬ﺑﻨﹺﻲ ﻛِﻼ ﹴ‬
‫)ﻭَﺇﹺﻥ َﺟَﻨ ﺤُﻮﺍ ﻟِﻠﺴﱢ ﹾﻠ ﹺﻢ( )‪ (٦٢‬ﺃﻱ ﺭﺟﻌﻮﺍ ﺇﱃ ﺍﳌﺴﺎﳌﺔ‪ ،‬ﻭﻃﻠﺒﻮﺍ ﺍﻟﺼﻠﺢ ﻭﻫﻮ ﺍﻟﺴﻠﻢ ﻣﻜﺴﻮﺭﺓ ﻭﻣﻔﺘﻮﺣﺔ ﻭﻣﺘﺤﺮﻛﺔ‬
‫ﺍﳊﺮﻭﻑ ﺑﺎﻟﻔﺘﺤﺔ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺃﻫﻞ ﺍﻟﻴَﻤ َﻦ ﺟﺎﻫﻠﻲ‪:‬‬
‫ﺃﻧﺎﺛﻞﹸ ﺇﻧﲏ ﺳﻠﻢٌ ‪ ...‬ﻷﻫﻠِﻚ ﻓﺎﻗﺒﻠِﻲ ﺳﻠﻤِﻲ‬
‫ﻓﻴﻬﺎ ﺛﻼﺙ ﻟﻐﺎﺕ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺴﻼﻡ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻨﻪ ﰲ ﻣﻮﺿﻊ ﻗﺒﻞ ﻫﺬﺍ ﻭﻳﻘﺎﻝ ﻟﻠﺪﻟﻮ ﺳﻠﻢ ﻣﻔﺘﻮﺣﺔ ﺳﺎﻛﻨﺔ ﺍﻟﻼﻡ‪،‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺃﺧﺬﺗﻪ ﺳﻠﻤﹰﺎ ﺃﻱ ﺃﺳﺮﺗﻪ ﻭﱂ ﺃﻗﺘﻠﻪ ﻭﻟﻜﻦ ﺍﺳﺘﺴﻠﻢ ﱄ‪ ،‬ﻣﺘﺤﺮﻙ ﺍﳊﺮﻭﻑ ﺑﺎﻟﻔﺘﺤﺔ ﻭﻛﺬﻟﻚ ﺍﻟﺴﻠﻢ ﺍﻟﺬﻱ ﺗﺴﻠﻢ ﻓﻴﻪ‬
‫ﻭﻫﻮ ﺍﻟﺴﻠﻒ ﺍﻟﺬﻱ ﺗﺴﻠﻒ ﻓﻴﻪ ﻭﻫﻮ ﻣﺘﺤﺮﻙ ﺍﳊﺮﻭﻑ ﻭﺍﻟﺴﻠﻢ ﺷﺠﺮ ﻭﺍﺣﺪﺗﻪ ﺳﻠﻤﺔ ﻣﺘﺤﺮﻛﺔ ﺑﺎﻟﻔﺘﺤﺔ‪.‬‬
‫ﺽ( )‪ (٦٨‬ﳎﺎﺯﻩ‪ :‬ﺣﱴ ﻳﻐﻠﺐ ﻭﻳﻐﺎﻟﺐ ﻭﻳﺒﺎﻟﻎ‪.‬‬ ‫ﺨ َﻦ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫) َﺣﺘّﻰ ﻳُﹾﺜ ِ‬
‫ﺽ ﺍﻟﺪﱡﻧْﻴَﺎ( )‪ (٦٨‬ﻃﻤﻌﻬﺎ ﻭﻣﺘﺎﻋﻬﺎ ﻭﺍﻟﻌﺮﺽ ﰲ ﻣﻮ ﺿﻊ ﺁﺧﺮ ﻣﻦ ﺃﻋﺮﺍﺽ ﺍﻟﺒﻼﻳﺎ‪.‬‬ ‫) َﻋ َﺮ َ‬
‫)ﻭَﻫَﺎﺟَﺮُﻭﺍ( )‪ (٧٣‬ﳎﺎﺯﻩ‪ :‬ﻫﺎﺟﺮﻭﺍ ﻗﻮﻣﻬﻢ ﻭﺑﻼﺩﻫﻢ ﻭﺃﺧﺮﺟﻮﺍ ﻣﻨﻬﺎ‪.‬‬
‫) ِﻣ ْﻦ َﻭ ﹶﻻَﻳِﺘ ﹺﻬ ْﻢ( )‪ (٧٣‬ﺇﺫﺍ ﻓﺘﺤﺘﻬﺎ ﻓﻬﻲ ﻣﺼﺪﺭ ﺍﳌﻮﱃ ﻭﺇﺫﺍ ﻛﺴﺮﻬﺗﺎ ﻓﻬﻲ ﻣﺼﺪﺭ ﺍﻟﻮﺍﱄ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﻷﻣﺮ ﻭﺍﹶﳌ ْﻮﻟﹶﻰ ﻭﺍﹸﳌ ْﻮﻟﹶﻰ‬
‫ﻭﺍﺣﺪ‪.‬‬
‫)ﻭَﺃﹸﻭﻟﹸﻮﺍ ﺍ َﻷ ْﺭﺣَﺎ ﹺﻡ( )‪ (٧٦‬ﺫﻭﻭﺍ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﻭﺍﺣﺪﻫﺎ ﺫﻭ‪.‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬

‫ﺽ( )‪ (٢‬ﳎﺎﺯﻩ‪ :‬ﺳِﲑﻭﺍ‬

‫ﷲ َﻭ َﺭﺳُﻮِﻟ ِﻪ ﺇﻟﹶﻰ ﺍﻟﱠﺬِﻳ َﻦ ﻋَﺎ َﻫ ْﺪُﺗ ْﻢ( )‪ (١‬ﰒ ﺧﺎﻃﺐ ﺷﺎﻫﺪﹰﺍ ﻓﻘﺎﻝ‪) :‬ﻓﹶﺴِﻴ ﺤُﻮﺍ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫)ﺑَﺮَﺍﺀَﺓﹲ ِﻣ َﻦ ﺍ ِ‬
‫ﻭﺃﻗﺒﻠﻮﺍ ﻭﺃﺩﺑﺮﻭﺍ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ ﻋﻨﺘﺮﺓ‪:‬‬
‫ﺨ َﺮﹺﻡ‬
‫ﻚ ﺍﺑﻨ ﹶﺔ َﻣ ْ‬ ‫ﺖ ‪َ ...‬ﻋﺴِﺮﹰﺍ َﻋﹶﻠﻰﱠ ﻃﻼﺑُ ِ‬ ‫ﺖ ﻣﺰَﺍﺭ ﺍﻟﻌﺎﺷﻘﲔ ﻓﺄﹶﺻﺒﺤ ْ‬ ‫َﺷﻄﱠ ْ‬
‫ﷲ( )‪ (٣‬ﳎﺎﺯﻩ‪ :‬ﻭﻋﻠﻢ ﻣﻦ ﺍﷲ ﻭﻫﻮ ﻣﺼﺪﺭ ﻭﺍﺳﻢ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﺁﺫﻧﺘﻬﻢ ﺃﻱ ﺃﻋﻠﻤﺘﻬﻢ‪ ،‬ﻳﻘﺎﻝ ﺃﻳﻀﹰﺎ‪ ) :‬ﺃﺫﻳﻦٌ‬ ‫)ﻭَﺃﹶﺫﹶﺍﻥﹲ ِﻣ َﻦ ﺍ ِ‬
‫ﻭﺇﺫﻥﹲ(‪.‬‬
‫ﺻ ٍﺪ( )‪ (٤‬ﻭﻛﺬﻟﻚ‪ :‬ﻭﺍﻗﹾﻌ ْﺪ ﻟﻪ ﻋﻠﻰ ﻛﻞ ﻣﺮﺻﺪ‪ ،‬ﻭﺍﳌﺮﺍﺻﺪ‪ :‬ﺍﻟﻄﺮﻕ‪ ،‬ﻗﺎﻝ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟ ﱡﻄﻔﹶﻴﻞ‪:‬‬ ‫)ﻭَﺍﻗﻌُﺪُﻭﺍ ﹶﻟ ُﻬ ْﻢ ﹸﻛﻞﱠ َﻣ ْﺮ َ‬
‫ﺖ ﻭﻣﺎ ﺇﺧﺎ ﹸﻝ ﺳِﻮﺍﺀَﻩ ‪ ...‬ﺃﹶﻥ ﺍﳌﹶﻨﻴﱠﺔ ﻟﻠ ﹶﻔﺘَﻰ ﺑﺎﹶﳌﺮْﺻ ِﺪ‬ ‫ﻭﻟﻘﺪ ﻋﻠﻤ ُ‬
‫) ﹶﻻ ﻳَﺮْﻗﹸﺒﻮﺍ ﻓِﻴ ﹸﻜ ْﻢ ﺇﻻًّ َﻭ ﹶﻻ ِﺫﻣﱠﺔﹸ( )‪ (٩‬ﳎﺎﺯ ﺍﻹﻝﹼ‪ :‬ﺍﻟﻌﻬﺪ ﻭﺍﻟﻌﻘﺪ ﻭﺍﻟﻴﻤﲔ‪ ،‬ﻭﳎﺎﺯ ﺍﻟﺬﻣﺔ ﺍﻟﺘﺬﻣﻢ ﳑﻦ ﻻ ﻋﻬﺪ ﻟﻪ‪ ،‬ﻭﺍﳉﻤﻴﻊ‬
‫ِﺫﻣَﻢ؛ )ﻳَﺮْﻗﹸﺒﻮﺍ( ﺃﻱ ﻳﺮﺍﻗﺒﻮﺍ‪.‬‬
‫)ﻭَﺃﹶﻗﹶﺎﻣُﻮﺍ ﺍﻟﺼﱠﻼ ﹶﺓ ﻭَﺁﺗَﻮﺍ ﺍﻟﺰﱠﻛﹶﺎ ﹶﺓ( ﺃﻱ ﹶﺃﺩﺍﻣﻮﻫﺎ ﰲ ﻣﻮﺍﻗﻴﺘﻬﺎ‪ ،‬ﻭﺃﻋﻄﻮﺍ ﺯﻛﺎﺓ ﺃﻣﻮﺍﳍﻢ‪.‬‬
‫)ﹶﻓﹺﺈ ْﺧﻮَﺍﻧُﻜ ْﻢ ﻓِﻲ ﺍﻟﺪﱢﻳﻦ )‪ (١٢‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻓﻬﻢ ﺇﺧﻮﺍﻧﻜﻢ‪.‬‬
‫)ﻭَﺇ ﹾﻥ ﻧﻜﹶﺜﹸﻮﺍ ﹶﺃﳝَﺎَﻧ ُﻬ ْﻢ( )‪ (١٣‬ﳎﺎﺯﻩ‪ :‬ﺇﻥ ﻧﻘﻀﻮﺍ ﺃﳝﺎﻬﻧﻢ‪ ،‬ﻭﻫﻲ ﲨﻴﻊ ﺍﻟﻴﻤﲔ ﻣﻦ ﺍﳊﻠﻒ‪.‬‬
‫ﺠ ﹰﺔ( )‪ (١٧‬ﻛﻞ ﺷﺊ ﺃﺩﺧﻠﺘﻪ ﰲ ﺷﺊ ﻟﻴﺲ ﻣﻨﻪ ﻓﻬﻮ ﻭﻟﻴﺠﺔ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻳﻜﻮﻥ ﰲ ﺍﻟﻘﻮﻡ ﻭﻟﻴﺲ ﻣﻨﻬﻢ ﻓﻬﻮ ﻭﻟﻴﺠﺔ ﻓﻴﻬﻢ‪،‬‬ ‫) َﻭِﻟْﻴ َ‬
‫ﻭﳎﺎﺯﻩ ﻳﻘﻮﻝ‪ :‬ﻓﻼ ﺗﺘﺨﺬﻭﺍ ﻭﻟﻴﹰﺎ ﻟﻴﺲ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺩﻭﻥ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﹶﻃ َﺮﻓﹶﺔ ﺑﻦ ﺍﻟ َﻌﺒْﺪ‪:‬‬
‫ﺠ َﻦ ﻣَﻮﺍﳉﹰﺎ ‪ ...‬ﺗَﻀﺎَﻳﻖُ ﻋﻨﻬﺎ ﺃﹶﻥ ﺗُﻮﳉﹼ ِﻪ ﺍﻹَﺑ ْﺮ‬ ‫ﻓﺈﻥ ﺍﻟﻘﹶﻮﺍ ﰲ َﻳﺘِّﻠ ْ‬
‫ﺞ ﻭَﺗﻮْﰿ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫ﻭﻳﻘﺎﻝ ﻟﻠﻜﻨﺎﺱ ﺍﻟﺬﻱ ﻳﻠﺞ ﻓﻴﻪ ﺍﻟﻮﺣﺶ ﻣﻦ ﺍﻟﺸﺠﺮ َﺩ ْﻭﹶﻟ ٌ‬
‫ﻣُﺘﺨﺬﹰﺍ ﻣﻨﻬﺎ ﺇﻳﺎﺩﹰﺍ َﺩﻭْﳉﺎ‬
‫ﻚ ﹶﺃ ﹾﻥ ﻳَﻜﹸﻮﻧُﻮﺍ ِﻣ َﻦ ﺍﳌﹸ ْﻬَﺘﺪِﻳﻦ( ﻋﺴﻰ ﻫﺎ ﻫﻨﺎ ﻭﺍﺟﺒﺔ ﻣﻦ ﺍﷲ‪.‬‬ ‫ﷲ ﹶﻓ َﻌﺴَﻰ ﺃﹸﻭﹶﻟِﺌ َ‬‫ﺶ ﺇﻻﱠ ﺍ َ‬ ‫ﺨ َ‬ ‫) َﻭﹶﻟ ْﻢ َﻳ ْ‬
‫ﷲ َﺳﻜِﻴَﻨَﺘﻪُ( )‪ (٢٦‬ﳎﺎﺯﻩ ﳎﺎﺯ ﻓﹶﻌﻠﻴﻪ ﻣﻦ ﺍﻟﺴﻜﻮﻥ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ُﻋﺮَﻳﻒ ﺍﻟﻜﹸﻠﹸ ْﻴﹺﺒﻲّ‪:‬‬ ‫)ﹶﺃ ْﻧ َﺰ ﹶﻝ ﺍ ُ‬
 ‫ﷲ ﻗﱪٌ ﻏﺎﻟﹶﻬﺎ ﻣﺎﺫﺍ َﳚﻦﱡ ‪ ...‬ﻟﻘﺪ ﺃﹶﺟﻦﱠ ﺳﻜﻴﻨﺔﹰ ﻭﻭﻗﹶﺎﺭﺍ‬
‫ﺲ‪.‬‬
‫ﺠ ٌ‬‫ﺲ َﻧ َ‬
‫ﺲ( )‪ (٢٩‬ﻣﺘﺤﺮﻙ ﺍﳊﺮﻭﻑ ﺑﺎﻟﻔﺘﺤﺔ‪ ،‬ﻭﳎﺎﺯﻩ‪ :‬ﻗﹶﺬﺭ‪ ،‬ﻭﻛﻞ َﻧ ْﺘ ﹴﻦ ﻭ ﹶﻃﹶﻔ ﹴ‬ ‫ﺠ ٌ‬ ‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ َﻧ َ‬
‫)ﺇﻧﱠﻤَﺎ ﺍﹸﳌ ْ‬
‫)ﻭَﺇ ﹾﻥ ِﺧ ﹾﻔُﺘ ْﻢ َﻋ ْﻴﹶﻠ ﹲﺔ( )‪ (٢٩‬ﻭﻫﻲ ﻣﺼﺪﺭ ﻋﺎﻝ ﻓﻼﻥﹲ ﺃﻱ ﺍﻓﺘﻘﺮ ﻓﻬﻮ َﻳﻌِﻴﻞ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻣﺎ ﻳَﺪﺭﻱ ﺍﻟﻔﻘﲑ ﻣﱴ ﻏﻨﺎﻩ ‪ ...‬ﻭﻣﺎ ﻳَﺪﺭﻱ ﺍﻟ َﻐﹺﻨﻰّ ﻣﱴ ﻳَﻌﻴﻞﹸ‬
‫ﳊﻖﱢ( )‪ (٣٠‬ﳎﺎﺯﻩ‪ :‬ﻻ ﻳﻄﻴﻌﻮﻥ ﺍﷲ ﻃﺎﻋﺔ ﺍﳊﻖ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺃﻃﺎﻉ ﻣَﻠِﻴﻜﺎ ﻓﻘﺪ ﺩﺍﻥ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﰲ‬ ‫)ﻭَﻻ َﻳﺪِﻳﻨُﻮ ﹶﻥ ﺩِﻳ َﻦ ﺍ ﹶ‬
‫ﻃﺎﻋﺔ ﺳﻠﻄﺎﻥ ﻓﻬﻮ ﰲ ﺩﻳﻨﻪ‪ ،‬ﻗﺎﻝ ﺯُﻫَﲑ‪:‬‬
‫ﻟﺌﻦ ﺣﻠﻠﺖَ ﲜّ ﹴﻮ ﰲ ﺑﲏ ﹶﺃ َﺳ ٍﺪ ‪ ...‬ﰲ ﺩﻳﻦ ﻋﻤﺮﻭ ﻭﺣﺎﻟﺖ ﺑﻴﻨﻨﺎ ﹶﻓ َﺪﻙُ‬
‫ﻭﻗﺎﻝ ﻃﹶﺮﻓﹶﺔ ﺑﻦ ﺍﻟ َﻌﺒْﺪ‪:‬‬
‫ﻀ ْﺮ‬
‫ﹶﻟ َﻌﻤْﺮُ َﻙ ﻣﺎ ﻛﺎﻧﺖ ﺣَﻤﻮﻟ ﹸﺔ َﻣ ْﻌَﺒ ٍﺪ ‪ ...‬ﻋﻠﻰ ُﺟﺪﱢﻫﺎ ﺣﺮﺑﹰﺎ ﻟﺪِﻳﺒﻚ ﻣِﻦ ُﻣ َ‬
‫ﺃﻱ ﻟﻄﺎﻋﺘﻚ‪ُ ،‬ﺟﺪّﻫﺎ ﻣﻴﺎﻫﻬﺎ‪.‬‬

‫ﳉ ْﺰَﻳ ﹶﺔ َﻋ ْﻦ َﻳ ٍﺪ َﻭ ُﻫ ْﻢ ﺻَﺎﻏﺮﹺﻳ َﻦ( )‪ (٣٠‬ﻛﻞ ﻣﻦ ﺍﻧﻄﺎﻉ ﻟﻘﺎﻫﺮ ﺑﺸﺊ ﺃﻋﻄﺎﻩ ﻣﻦ ﻏﲑ ﻃﻴﺐ ﻧﻔﺲ ﺑﻪ ﻭﻗﻬﺮ ﻟﻪ‬ ‫)ﺣﺘﱠﻰ ُﻳ ْﻌﻄﹸﻮﺍ ﺍ ِ‬
‫ﻣﻦ ﻳﺪ ﰲ ﻳﺪ ﻓﻘﺪ ﺃﻋﻄﺎﻩ ﻋﻦ ﻳﺪ ﻭﳎﺎﺯ ﺍﻟﺼﺎﻏﺮ ﺍﻟﺬﻟﻴﻞ ﺍﳊﻘﲑ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻃِﻌﺖ ﻟﻪ ﻭﻫﻮ ﻳَﻄﺎﻉ ﻟﻪ‪ ،‬ﻭﺍﻧﻄﻌﺖ ﻟﻪ‪ ،‬ﻭﺃﻃﻌﺘﻪ‪ ،‬ﻭﱂ‬
‫ﻳُﺤﻔﹶﻆ ﻃﹸﻌﺖ ﻟﻪ‪.‬‬
‫)ُﻳﻀَﺎﻫُﻮﻥ ﹶﻗ ْﻮ ﹶﻝ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ ِﻣ ْﻦ ﹶﻗ ْﺒﻞﹸ( )‪ (٣١‬ﻭﳎﺎﺯ ﺍﳌﻀﺎﻫﺎﺕ ﳎﺎﺯ ﺍﻟﺘﺸﺒﻴﻪ‪.‬‬
‫ﷲ( ﻗﺘﻠﻬﻢ ﺍﷲ‪ ،‬ﻭﻗﻠﹼﻤﺎ ﻳﻮﺟﺪ ﻓﹶﺎ َﻋ ﹶﻞ ﺇﻻﹼ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻣﻦ ﺇﺛﻨﲔ‪ ،‬ﻭﻗﺪ ﺟﺎﺀ ﻫﺬﺍ ﻭﻧﻈﲑﻩ ﻭﹺﻧﻈﹾﺮﻩ‪ :‬ﻋﺎﻓﺎﻙ ﺍﷲ‪،‬‬ ‫)ﻗﹶﺎَﺗﹶﻠﻬُﻢُ ﺍ ُ‬
‫ﻭﺍﳌﻌﲎ ﺃﻋﻔﺎﻙ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﷲ ﻭﺣﺪﻩ‪ .‬ﻭﺍﻟﻨﻈﺮ ﻭﺍﻟﻨﻈِﲑ ﺳﻮﺍﺀ ﻣﺜﻞ ﹺﻧﺪﱢ ﻭﻧﺪَﻳﺪ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺃﻻ ﻫﻞ ﹶﺃﺗَﻰ ﹺﻧﻈﹾﲑﻱ ﻣُﹶﻠﻴْ ﹶﻜ ﹶﺔ ﺃﻧّﻨﹺﻲ‬
‫ﺤﺪﱡﻭﻥ‪ ،‬ﻭﻗﺎﻝ ﹶﻛﻌْﺐ ﺑﻦ ﺯُﻫَﲑ‪:‬‬ ‫)ﹶﺃﻧﱠﻲ ﻳُﺆْﻓﹶﻜﹸﻮﻥﹶ( )‪ (٣٠‬ﻛﻴﻒ ُﻳ َ‬
‫ﻑ‬
‫ﹶﺃﻧﱠﻰ ﺃﻟﹼﻢ ﺑﻚ ﺍﳋﹶﻴﺎﻝﹸ ﻳﻄِﻴﻒ ‪ ...‬ﻭﻣﻄﺎﻓﹸﻪ ﻟﻚ ﺫِﻛﹾﺮﺓﹲ ﻭ ُﺷﻌُﻮ ُ‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺭﺟﻞ ﻣﺄﻓﻮﻙ ﺃﻱ ﻻ ﻳﺼﻴﺐ ﺧﲑﺍﹰ‪ ،‬ﻭﺃﺭﺽ ﻣﺄﻓﻮﻛﺔ ﺃﻱ ﱂ ﻳﺼﺒﻬﺎ ﻣﻄﺮ ﻭﻟﻴﺲ ﻬﺑﺎ ﻧﺒﺎﺕ‪.‬‬
‫ﺐ ﻭﺍ ﹾﻟِﻔﻀﱠ ﹶﺔ َﻭ ﹶﻻ ﻳُ ْﻨ ِﻔﻘﹸﻮَﻧﻬَﺎ( )‪ (٣٤‬ﺻﺎﺭ ﺍﳋﱪ ﻋﻦ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﱂ ﻳﻘﻞ )ﻭﻻ ﻳﻨﻔﻘﻮﻬﻧﻤﺎ( ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ‬ ‫)ﻭَﺍﻟﱠﺬِﻳ َﻦ َﻳ ﹾﻜﹺﻨﺰُﻭ ﹶﻥ ﺍﻟﺬﱠ َﻫ َ‬
‫ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺃﺷﺮﻛﻮﺍ ﺑﲔ ﺍﺛﻨﲔ ﻗﺼﺮﻭﺍ ﻓﺨﺒّﺮﻭﺍ ﻋﻦ ﺃﺣﺪﳘﺎ ﺍﺳﺘﻐﻨﺎ ًﺀ ﺑﺬﻟﻚ ﻭﲣﻔﻴﻔﺎﹰ‪ ،‬ﳌﻌﺮﻓﺔ ﺍﻟﺴﺎﻣﻊ ﺑﺄﻥ ﺍﻵﺧَﺮ ﻗﺪ ﺷﺎﺭﻛﻪ‬
‫ﻭﺩﺧﻞ ﻣﻌﻪ ﰲ ﺫﻟﻚ ﺍﳋﱪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺐ‬
‫ﻓﻤﻦ ﻳﻚ ﺃﹶﻣﺴَﻰ ﺑﺎﳌﺪﻳﻨﺔ َﺭ ْﺣﻠﹸﻪ ‪ ...‬ﻓﺈﻧﱢﻲ ﻭﻗﻴّﺎﺭٌ ﻬﺑﺎ ﻟﹶﻐﺮﻳ ُ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻱ ﻣُﺨﺘِﻠﻒُ‬
‫ﳓﻦ ﲟﺎ ﻋﻨﺪﻧﺎ ﻭﺃﻧﺖ ﲟﺎ ‪ ...‬ﻋﻨﺪﻙ ﺭﺍﺽ ﻭﺍﻟﺮﺃ ُ‬
‫ﻭﻗﺎﻝ ﺣَﺴﱠﺎﻥ ﺑﻦ ﺛﺎﺑﺖ‪:‬‬
‫ﺹ ﻛﺎﻥ ﺟُﻨﻮﻧﺎ‬ ‫ﺱ ‪ ...‬ﻭَﺩ ﻣﺎ ﱂ ﻳُﻌﺎ َ‬ ‫ﺥ ﺍﻟﺸﱠﺒﺎﺏ ﻭﺍﻟﺸﱠﻌ َﺮ ﺍﻷ ْ‬ ‫ﺇﻥ َﺷ ْﺮ َ‬
‫ﻭﱂ ﻳﻘﻞ ﻳﻌﺎ ﺻَﻴﺎ ﻭﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬
‫ﺼ ٍﺪ‬
‫ﺤَ‬‫ﻚ ﻭﺍﻟﺸﻘﱠﺎﺀ ﻟِﻴﻨﺘﻬﻲ ‪ ...‬ﺣﱴ ﺃﹶﺯﻭﺭ َﻙ ﰲ ﻣُﻐﺎﺭ ﻣُ ْ‬ ‫ﻣﺎ ﻛﺎﻥ َﺣ ْﻴﻨُ َ‬
‫ﱂ ﻳﻘﻞ ﻟﻴﻨﺘﻬﻴﺎ‪.‬‬
‫) ﺍﻟﺪﱢﻳ ُﻦ ﺍﻟ ﹶﻘﻴﱢﻢُ( )‪ (٣٦‬ﳎﺎﺯﻩ‪ :‬ﺍﻟﻘﺎﺋﻢ ﺃﻱ ﺍﳌﺴﺘﻘﻴﻢ‪ ،‬ﺧﺮﺝ ﳐﺮﺝ ﺳﻴّﺪ‪ ،‬ﻭﻫﻮ ﻣِﻦ ﺳﺎﺩ ﻳﺴﻮﺩ ﲟﻨﺰﻟﺔ ﻗﺎﻡ ﻳﻘﻮﻡ‪.‬‬
‫ﲔ ﻛﺎﻓﱠ ﹰﺔ( )‪ (٣٦‬ﺃﻱ ﻋﺎﻣﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺟﺎﺀﻭﱐ ﻛﺎﻓﺔ‪ ،‬ﺃﻱ ﲨﻴﻌﹰﺎ‪.‬‬ ‫)ﻭَﻗﹶﺎﺗِﻠﹸﻮﺍ ﺍﳌﹸﺸْ ﹺﺮ ِﻛ َ‬
‫ﺴﺊﹸ ﺯﹺﻳَﺎﺩَﺓﹲ ﻓِﻲ ﺍﻟﻜﹸ ﹾﻔ ﹺﺮ( )‪ (٣٧‬ﻛﺎﻧﺖ ﺍﻟﻨﺴَﺄﺓ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﻭﻫﻢ ﺑﻨﻮ ﻓﹸﻘﹶﻴﻢ ﻣﻦ ﻛِﻨﺎﻧﺔ ﺍﺟﺘَﱪﻭﺍ ﻟﺪﻳﻨﻬﻢ ﻭﻟﺸﺪﻬﺗﻢ ﰲ‬ ‫) ﺇﻧﱠﻤَﺎ ﺍﻟﻨﱢ ِ‬
‫ﺩﻳﻨﻬﻢ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‪ ،‬ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ ﺍﻟﻌﺮﺏ ﰲ ﺫﻱ ﺍﳊﺠﺔ ﻟﻠﻤﻮﺳﻢ ﻭﺃﺭﺍﺩﻭﺍ ﺃﻥ ﻳﺆﺧﺮﻭﺍ ﺫﺍ ﺍﳊﺠﺔ ﰲ ﻗﺎﺑﻞ ﳊﺎﺟﺔ ﺃﻭ‬
‫ﺻﻔﹶﺮ ﺍﻷﻛﱪ‪ ،‬ﻭﺻﻔﺮ ﺍﶈﺮﻡ‬ ‫ﺻﻔﹶﺮ ﺍﻟﺼﻔﺮﻳﻦ‪ ،‬ﻭﺍﶈﺮﱠﻡ َ‬
‫ﺤﺮﱠﻡ ﻭ َ‬ ‫ﳊﺮﺏ‪ ،‬ﻧﺎﺩﻯ ﻣﻨﺎﺩ‪ :‬ﺇﻥ ﺍﶈﺮﻡ ﰲ ﺻﻔﺮ ﻭﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻥ ﺍﳌﹸ َ‬
‫ﺍﻷﺻﻐ َﺮ ﻓﻴﺤﻠﻮﻥ ﺍﶈﺮﻡ ﻭﳛّﺮﻣﻮﻥ ﺻﻔﺮ‪ ،‬ﻓﻼ ﻳﻔﻌﻠﻮﻥ ﺫﻟﻚ ﻛﻞ ﻋﺎﻡ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺣﺞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺫﻱ‬
‫ﺍﳊﺠﺔ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻪ ﺍﳊﺞ ﻗﺎﻝ‪ " :‬ﺇﻥ ﺍﻟﺰﻣﺎﻥ ﻗﺪ ﺍﺳﺘﺪﺍﺭ ﻭﻋﺎﺩ ﻛﻬﻴﺌﺘﻪ‪ ،‬ﻓﺎﺣﻔﻈﻮﺍ ﺍﻟﻌﺪﺩ( ﻓﺒﻨﺼﺮﻑ ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ ﺇﱃ‬
‫ﻣﻨﺎﺯﳍﻢ‪.‬‬
‫)ِﻟﻴُﻮَﺍ ِﻃﻮُﺍ( )‪ (٣٧‬ﳎﺎﺯﻩ‪ :‬ﻟﻴﻮﺍﻓﻘﻮﺍ ﻣِﻦ ﻭَﻃﺌﺖ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣُﻘﺒﻞ‪:‬‬
‫ﻭﻣﻨْﻬ ﹴﻞ َﺩ ْﻋﺲُ ﺁﺛﺎ ﹺﺭ ﺍﹶﳌ ِﻄﻲﱢ ﺑﻪ ‪ ...‬ﻳﺄﰐ ﺍﳌﹶﺨﺎ ﹺﺭ َﻡ ﻋِﺮْﻧﻴﻨﺎ ﻓﻌﺮﻧﻴﻨﺎ‬
‫ﺖ ﺑﻪ ‪ ...‬ﻟﻴ ﹶﻞ ﺍﻟﺘﻤّﺎﻡ ﺗﺮﻯ ﺃﻋﻼﻣَﻪ ﺟُﻮﻧﺎ‬ ‫ﻯ ﺣﱴ ﺗﺮﻛ ُ‬ ‫ﻭﺍﻃﹶﺄﺗُﻪ ﺑﺎﻟﺴﱡﺮ َ‬
‫ﺽ( )‪ ،(٣٨‬ﺍﻧﻔﺮﻭﺍ‪ :‬ﺍﺧﺮُﺟﻮﺍ ﻭﺍﻏﺰﻭﺍ‪ ،‬ﻭﳏﺎﺯ‪) :‬ﺃﺛﺎﻗﻠﺘﻢ(‪ :‬ﳎﺎﺯ‬ ‫ﷲ ﹶﺃﺛﱠﺎﹶﻗ ﹾﻠﺘُﻢُ ﺇﻟﹶﻰ ﺍ َﻷ ْﺭ ﹺ‬
‫)ﺇﹺﺫﹶﺍ ﻗِﻴ ﹶﻞ ﹶﻟﻜﹸﻢُ ﺍ ْﻧ ﹸﻔﺮُﻭﺍ ﻓِﻲ َﺳﺒﹺﻴ ﹺﻞ ﺍ ِ‬
‫ﺍﻓﺘﻌﻠﺘﻢ ﻣﻦ ﺍﻟﺘﺜﺎﻗﻞ ﻓﺄﺩﻏﻤﺖ ﺍﻟﺘﺎﺀ ﰲ ﺍﻟﺜﺎﺀ ﻓﺜﻘﻠﺖ ﻭﺷﺪﺩﺕ؛ ﺇﱃ ﺍﻷﺭﺽ ﺃﻱ ﺃﺧﻠﺪﰎ ﺇﻟﻴﻬﺎ ﻓﺎﻗﻤﺘﻢ ﻭﺍﺑﻄﺄﰎ‪.‬‬
‫ﷲ ﻣَﻌَﻨَﺎ( )‪ (٤٠‬ﺃﻱ ﻧﺎﺻﺮﻧﺎ ﻭﺣﺎﻓﻈﻨﺎ‪.‬‬ ‫)ﹺﺇﻥﹼ ﺍ َ‬
‫)ﺍﻟﺸﱡﻘﱠ ﹸﺔ( )‪ (٤٢‬ﺍﻟﺴﻔﺮ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺇﻧﻚ ﻟﺒﻌﻴﺪ ﺍﻟﺸّﻘﹼﺔ‪ ،‬ﻗﺎﻝ ﺍﻷّ ْﺧﻮَﺹ ﺍﻟﺮﱢﻳﺎﺣﻲ ﻭﲪﻞ ﺃﺑﻮﻩ ﺣَﻤﺎﻟﺔ ﻓ ﹶﻈﻠﹶﻊ ﻓﻘﺪﻣﺎ ﺍﻟﺒﺼﺮﺓ‬
‫ﻓﺒﺎﺩﺭ ﺃﺑﺎﻩ ﻓﻘﺎﻝ‪ :‬ﺇﻧﺎ ﻣﻦ ﺗﻌﺮﻓﻮﻥ ﻭﺃﺑﻨﺎﺀ ﺍﻟﺴﺒﻴﻞ ﻭﺟﺌﺘﺎ ﻣﻦ ﺷﻘﺔ ﻭﻧﺴﺄﻝ ﰲ ﺣﻖ ﻭﺗﻨﻄﻮﻧﻨﺎ ﻭﳚﺰﻳﻜﻢ ﺍﷲ‪ .‬ﻓﻘﺎﻡ ﺃﺑﻮﻩ‬
‫ﻟﻴﺨﻄﺐ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺇﻳﺎﻙ‪ ،‬ﺇﱐ ﻗﺪ ﻛﻔﻴﺘﻚ‪ ،‬ﻭﻟﻴﺲ ﺑﻨﺪﺍﺀ ﺇﳕﺎ ﻫﻲ ﻳﺎﺀ ﺍﻟﺘﻨﺒﻴﻪ‪ .‬ﺇﻳﺎﻙ ﻛﻒ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺇﻳﺎﻙ ﻭﺫﺍﻙ‪ ،‬ﻓﻘﺎﻝ‬
‫ﻣﻌﺎﻭﻳﺔ ﻟﻸﺧﻮﺹ‪ :‬ﻭﻛﻴﻒ ﻏﻠﺒﺖ ﺍﻷﺑﲑﺩ ﻭﻫﻮ ﺃﺳﻦ ﻣﻨﻚ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﻗﻮﺍﰲ ﻋﻼﺋﻖ ﻭﺃﻧﺒﺎﺯﻱ ﻗﻼﺋﺪ‪ ،‬ﻓﻘﺎﻝ ﻣﻌﺎﻭﻳﺔ‪ :‬ﻗﺎﺗﻠﻚ‬
‫ﺍﷲ ﺟﲏ ﺑﺮﻭﻧﻜﺖ ﺑﺎﻟﻘﻀﻴﺐ ﰲ ﺻﺪﺭﻩ‪.‬‬
‫)ﺇﻻﱠ ﺧَﺒﺎ ﹰﻻ( ﺍﳋﺒَﺎﻝ‪ :‬ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﻼﹶﻟﻜﹸﻢْ( )‪ (٤٧‬ﺃﻱ ﻷﺳﺮﻋﻮﺍ ﺧَﻼﻛﻢ ﺃﻱ َﺑﻴْﻨﻜﻢ‪ ،‬ﻭﺃﺻﻠﻪ ﻣِﻦ ﺍﻟﺘﺨﻠﻞ‪.‬‬ ‫ﻗﻮﻟﻪ ﻋﺰ ﻭﺟﻞ‪) :‬ﻭَﻻ ﻭْ ﺿَﻌُﻮﺍ ِﺧ ﹶ‬
‫) َﻭﻓِﻴ ﹸﻜ ْﻢ َﺳﻤﱠﺎﻋُﻮ ﹶﻥ ﹶﻟ ُﻬ ْﻢ( )‪ (٤٧‬ﺃﻱ ﻣُﻄﻴﻌﻮﻥ ﳍﻢ ﺳﺎﻣﻌﻮﻥ‪.‬‬
‫)ﹶﺃﹾﺛ ﹶﺬ ﹾﻥ ِﻟ َﻲ َﻭ ﹶﻻ َﺗ ﹾﻔِﺘﻨﱢﻲ( )‪ (٤٩‬ﳎﺎﺯﻩ‪ :‬ﻭﻻ ﺗﺆﲦﲏ‪.‬‬
‫)ﹶﺃ ﹶﻻ ﰲ ﺍ ﹾﻟِﻔ ْﺘَﻨ ِﺔ َﺳ ﹶﻘﻄﹸﻮﺍ( )‪ (٤٩‬ﺃﻱ ﺃﻻ ﰲ ﺍﻹﰒ ﻭﻗﻌﻮﺍ ﻭﺻﺎﺭﻭﺍ‪.‬‬

‫ﷲ ﻟﹶﻨَﺎ( )‪ (٥١‬ﺇﻻ ﻣﺎ ﻗﻀﻰ ﺍﷲ ﻟﻨﺎ ﻭﻋﻠﻴﻨﺎ‪.‬‬ ‫ﺐﺍ ُ‬ ‫) ﺇﻻﱠ ﻣَﺎ ﹶﻛَﺘ َ‬

‫)ﻫُ َﻮ َﻣ ْﻮ ﹶﻻﻧَﺎ( )‪ (٠٥١‬ﺃﻱ ﺭﺑﱡﻨﺎ‪.‬‬
‫ﺏ( )‪ (٥٢‬ﺃﻱ ﺃﻥ ﻳُﻤﻴﺘﻜﻢ‪.‬‬ ‫ﷲ ﺑﹺﻌﺬﹶﺍ ﹴ‬ ‫ﺼﻴَﺒ ﹸﻜ ُﻢ ﺍ ُ‬
‫)ﹶﺃ ﹾﻥ ُﻳ ِ‬
‫)ﹶﺃ ْﻧ ِﻔﻘﹸﻮﺍ ﹶﻃﻮْﻋﹰﺎ ﹶﺃ ْﻭ ﹶﻛﺮْﻫﹰﺎ( )‪ (٥٣‬ﻣﻔﺘﻮﺡ ﻭﻣﻀﻤﻮﻡ ﺳﻮﺍﺀ‪.‬‬
‫) ﹸﻛﺴَﺎﻟﹶﻲ( )‪ (٥٤‬ﻭﻛﹶﺴﺎﱃ ﻣﻀﻤﻮﻣﺔ ﻭﻣﻔﺘﻮﺣﺔ ﻭﻫﻲ ﲨﻴﻊ ﻛﹶﺴﻼﻥ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﹶﻛﺴْﻞ‪.‬‬
‫) َﻭَﺗ ْﺰ َﻫ َﻖ ﹶﺃ ْﻧﻔﹸﺴُﻬُ ْﻢ( )‪ (٥٥‬ﺃﻱ ﲣﺮﺝ ﻭﲤﻮﺕ ﻭﻬﺗﻠﻚ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺯﻫَﻖ ﻣﺎ ﻋﻨﺪﻙ‪ ،‬ﺃﻱ ﺫﻫﺐ ﻛﻠﻪ‪.‬‬
‫) َﻣ ﹾﻠ ﺠَﺌﹰﺎ ﹶﺃ ْﻭ َﻣﻐَﺎﺭَﺍﺕ( )‪ (٥٧‬ﺃﻱ ﻣﺎ ﻳﻠﺠﺌﻮﻥ ﺇﻟﻴﻪ ﺃﻭ ﻣﺎ ﻳﻐﻮﺭﻭﻥ ﻓﻴﻪ ﻓﻴﺪﺧﻠﻮﻥ ﻓﻴﻪ ﻭﻳﺘﻐﻴﺒﻮﻥ ﻓﻴﻪ‪.‬‬
‫ﺠ َﻤ ﺤُﻮ ﹶﻥ( )‪ (٥٧‬ﻳَﺠﻤﺢ ﺃﻱ ﻳَﻄﻤَﺢ ﻳﺮﻳﺪ ﺃﻥ ُﻳﺴِﺮﻉ‪.‬‬ ‫)َﻳ ْ‬
‫) َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﻳﻠﹾ ِﻤﺰُ َﻙ( )‪ (٥٧‬ﺃﻱ ﻳﻌﻴﺒﻮﻥ‪ ،‬ﻗﺎﻝ ﺯﹺﻳﺎﺩ ﺍﻷ ْﻋﺠَﻢ‪:‬‬
‫ﺖ ﺍﻟﻌﺎﺋﺐ ﺍﻟﱡﻠ َﻤ َﺰ ْﻩ‬‫ﺇﺫﺍ ﻟﻘﻴﺘُﻚَ ﺗُﺒﺪِﻱ ﻟِﻲ ﻣُﻜﺎﺷﺮ ﹰﺓ ‪ ...‬ﻭﺇﻥ ﹶﺃﻏِﻴﺐ ﻓﺄﹶﻧ َ‬
‫ﷲ( )‪ (٦٣‬ﺃﻱ ﻣﻦ ﳛﺎﺭﺏ ﺍﷲ ﻭﻳﺸﺎﻗﻖ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪.‬‬ ‫)ﹶﺃ ﹾﱂ َﻳ ْﻌﹶﻠﻤُﻮﺍ ﹶﺃﻧﱠﻪُ َﻣ ْﻦ ُﻳ ﺤَﺎ ِﺩ ِﺩ ﺍ َ‬
 ‫) َﻭَﻳ ﹾﻘﹺﺒﻀُﻮ ﹶﻥ ﹶﺃﻳْ ِﺪَﻳﻬُﻢْ( )‪ (٦٧‬ﺃﻱ ﳝﺴﻜﻮﻥ ﺃﻳﺪﻳﻬﻢ ﻋﻦ ﺍﻟﺼﺪﻗﺔ ﻭﺍﳋﲑ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﺒﺾ ﻓﻼﻥ ﻋﻨﺎ ﻳﺪﻩ ﺃﻱ ﻣﻨﻌﻨﺎ‪.‬‬
‫)ﻓﹶﺎ ْﺳَﺘ ْﻤَﺘﻌُﻮﺍ ﹺﺑﺨَﻼِﻗ ﹺﻬ ْﻢ( )‪ (٦٩‬ﺃﻱ ﺑﻨﺼﻴﺒﻬﻢ ﻭﺩﻳﻨﻬﻢ ﻭﺩﻧﻴﺎﻫﻢ‪.‬‬
‫ﻕ( )‪ (٢٢٠٠‬ﺃﻱ ﻣﻦ ﻧﺼﻴﺐ ﻳﻌﻮﺩ ﺇﻟﻴﻪ‪.‬‬ ‫ﻼﹴ‬ ‫) َﻭﻣَﺎﹶﻟﻪُ ﰲ ﺍﻵ ِﺧ َﺮ ِﺓ ِﻣ ْﻦ َﺧ ﹶ‬
‫ﺕ( )‪ (٧٠‬ﻗﻮﻡ ﻟﻮﻁ ﺍﺋﺘﻔﻜﺖ ﻬﺑﻢ ﺍﻷﺭﺽ ﺃﻱ ﺍﻧﻘﻠﺒﺖ ﻬﺑﻢ‪.‬‬ ‫)ﻭَﺍﹸﳌ ْﺆَﺗِﻔﻜﹶﺎ ِ‬
‫ﺕ َﻋ ْﺪ ٍﻥ( )‪ (٧٢‬ﺃﻱ ﺧﻠﺪ‪ ،‬ﻳﻘﺎﻝ ﻋﺪﻥ ﻓﻼﻥ ﺑﺄﺭﺽ ﻛﺬﺍ ﻭﻛﺬﺍ ﺃﻱ ﺃﻗﺎﻡ ﻬﺑﺎ ﻭﺧﻠﺪ ﻬﺑﺎ‪ ،‬ﻭﻣﻨﻪ ﺍﳌﻌﺪﻥ‪ ،‬ﻭﻳﻘﻠﻞ ﻫﻮ‬ ‫) ﰲ ﺟﻨﱠﺎ ِ‬
‫ﰲ ﻣﻌﺪﻥ ﺻﺪﻕ‪ ،‬ﺃﻱ ﰲ ﺃﺻﻞ ﺛﺎﺑﺖ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺢ ﻗﺪ ﻋ َﺪ ﹾﻥ‬ ‫ﻭﺇ ﹾﻥ ﻳَﺴْﺘﻀﻴﻔﻮﺍ ﺇﱃ ِﺣﻠﹾﻤﻪ ‪ ...‬ﻳُﻀﺎﻓﻮﺍ ﺇﱃ ﺭﺍﺟ ﹴ‬
‫ﺃﻱ ﺭﺯﻳﻦ ﻻ ﻳﺴﺘﺨﻒّ )ﹺﺇﻻﹼ ُﺟ ْﻬﺪُﻫ ْﻢ( )‪ (٧٩‬ﻣﻀﻤﻮﻡ ﻭﻣﻔﺘﻮﺡ ﺳﻮﺍﺀ‪ ،‬ﻭﳎﺎﺯﻩ‪ :‬ﻃﺎﻗﺘﻬﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺟَﻬ ُﺪ ﺍﹸﳌﻘِﻞ ﻭﺟُﻬﺪﻩ‪.‬‬
‫ﷲ( )‪ (٨١‬ﺃﻱ ﺑﻌﺪﻩ‪ ،‬ﻗﺎﻝ ﺍﳊﺎﺭﺙ ﺑﻦ ﺧﺎﻟﺪ‬ ‫ﻑ َﺭﺳُﻮ ﹺﻝ ﺍ ِ‬ ‫ﻼ َ‬ ‫) ِﺧ ﹶ‬
‫ﻂ ﺍﻟﺸﻮﺍ ِﻃﺐُ ﺑﻴﻨﻬﻦ ﺣﺼِﲑﺍ‬ ‫ﺴﹶ‬‫َﻋﻘِﺐ ﺍﻟﺮﺑﻴ ُﻊ ُﺧ ﻼﻓﹶﻬﻢ ﻓﻜﺄﳕﺎ ‪ ...‬ﺑ َ‬
‫ﺍﻟﺸﻮﺍﻃﺐ ﺍﻟﻼﰐ ﻳﺸﻄﱭ ﺳِﺤﺎ َﺀ ﺍﳉﺮﻳﺪ ﰒ ﻳﺼﺒﻐﻨﻪ ﻭﻳﺮﻣُﻠﻦ ﺍﳊﹸﺼ َﺮ‪.‬‬
‫ﻒ ﻋﻦ ﺍﻟﻘﻮﻡ‪.‬‬ ‫ﺨﻠﱠ َ‬
‫ﲔ( )‪ (٨٣‬ﺍﳋﺎﻟﻒ ﺍﻟﺬﻱ ﺧﻠﻒ ﺑﻌﺪ ﺷﺎﺧﺺ ﻓﻘﻌﺪ ﰲ ﺭﺣﻠﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ َﺗ َ‬ ‫) َﻣ َﻊ ﺍﳋﹶﺎِﻟ ِﻔ َ‬
‫ﻭﻣﻨﻪ ﺃﻟﻠﻬﻢ ﺍﺧﻠﻔﹸﲏ ﰲ ﻭﻟﺪﻱ‪ ،‬ﻭﻳﻘﺎﻝ ﻓﻼﻥ ﺧﺎﻟﻔﺔ ﺃﻫﻞ ﺑﻴﻨﻪ ﺃﻱ ﳐﺎﻟﻔﻬﻢ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﺧﲑ ﻓﻴﻪ‪.‬‬
‫)ﺃﹸﻭﻟﹸﻮﺍ ﺍﻟﻄﱠ ْﻮ ﹺﻝ ِﻣ ْﻨ ُﻬ ْﻢ( )‪ (٨٦‬ﺃﻱ ﺫﻭﻭ ﺍﻟِﻐﻨَﻰ ﻭﺍﻟﺴﱢﻌﺔ‪.‬‬
‫ﻒ( )‪ (٨٧‬ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﻮﺍﻟﻒ ﻫﺎ ﻫﻨﺎ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﻻ ﻳﻜﺎﺩﻭﻥ ﳚﻤﻌﻮﻥ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ‬ ‫ﳋﻮَﺍِﻟ ِ‬
‫ﺿﻮْﺍ ﹺﺑﹶﺄ ﹾﻥ ﻳَﻜﹸﻮﻧُﻮﺍ َﻣ َﻊ ﺍ ﹶ‬ ‫) َﺭ ُ‬
‫ﺗﻘﺪﻳﺮ ﻓﻮﺍﻋﻞ‪ ،‬ﻏﲑ ﺃﻬﻧﻢ ﻗﺪ ﻗﺎﻟﻮﺍ‪ :‬ﻓﺎﺭﺱ‪ ،‬ﻭﺍﳉﻤﻴﻊ ﻓﻮﺍﺭﺱ‪ ،‬ﻭﻫﺎﻟﻚ ﰲ ﻗﻮﻡ ﻫﻮﺍﻟﻚ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﹺﺟﺬﹾﻝ ﺍﻟﻄﱠﻌَﺎﻥ ﻳﺮﺛﻰ ﺭَﺑﻴﻌ ﹶﺔ‪.‬‬
‫ﺍﺑﻦ ﻣﻜﺪﻡ‪:‬‬
‫ﻚ‬
‫ﺖ ﺃﻧﱢﻲ ﺛﺎﺋﺮﹰﺍ ﺑ ﹺﻦ ِﻣ ﹶﻜﺪﱢ ﹴﻡ ‪ ...‬ﻏﺪﺍﺓ ﺇ ٍﺫ ﺃﻭ ﻫﺎﻟﻚٌ ﰲ ﺍﳍﹶﻮﺍِﻟ ِ‬ ‫ﻓﺄﻳﻘﻨ ُ‬
‫ﺿ ْﻊ ﻋﻠﻴﻪ ﻃﺎﺑﻌﺎﹰ‪ ،‬ﺃﻱ ﺧﺎﲤﹰﺎ‪.‬‬ ‫) َﻭﻃِﺒ َﻊ ﻋﻠﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ( )‪ (٨٧‬ﺃﻱ ﺧﺘﻢ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪َ :‬‬
‫ﺕ( )‪ (٨٨‬ﻭﻫﻲ ﲨﻴﻊ ﺧَﲑﺓ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ ﺍﻟﻔﺎﺿﻠﺔ ﰲ ﻛﻞ ﺷﺊ‪ ،‬ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺑﲏ َﻋﺪِﻱ ﺟﺎﻫﻠﻲﱡ َﻋﺪِﻱ‬ ‫ﳋْﻴﺮَﺍ ُ‬‫ﻚ ﹶﻟﻬُﻢُ ﺍ ﹶ‬ ‫) َﻭﺃﹸﻭﹶﻟِﺌ َ‬
‫ﲤﻴﻢ‪:‬‬
‫ﺕ‬
‫ﺕ ﻫِﻨ ٍﺪ ﺧﻴْﺮﺓ ﺍﳌﹶﻠﻜﹶﺎ ِ‬ ‫ﺕ ‪َ ...‬ﺭﺑَﻼ ِ‬‫ﺖ ﳎﺎ ِﻣ َﻊ ﺍﻟﺮﱠﺑَﻼ ِ‬ ‫ﻭﻟﻘﺪ ﻃﻌﻨ ُ‬
‫ﲑ ﻣﺎ ﰲ ﻧﻔﺴﻪ ﻭﻳﻌﺮﺽ ﻣﺎ ﻻ ﻳﻔﻌﻠﻪ‪.‬‬ ‫ﺏ( )‪ (٩٠‬ﺃﻱ ﻣﻦ ﻣُﻌَﺬﱢﺭ ﻭﻟﻴﺲ ﲜﺎﺩّ ﺇﳕﺎ ﻳُﻈﻬﺮ ﻏ َ‬ ‫) َﻭﺟَﺎ َﺀ ﺍﹸﳌ َﻌﺬﱢﺭُﻭ ﹶﻥ ِﻣ َﻦ ﺍ َﻷ ْﻋﺮَﺍ ﹺ‬
‫ﺾ ِﻣ َﻦ ﺍﻟﺪﱠﻣْﻊ( )‪ (٩٢‬ﻭﺍﻟﻌﺮﺏ ﺇﺫﺍ ﺑﺪﺃﺕ ﺑﺎﻷﲰﺎﺀ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﺟﻌﻠﺖ ﺃﻓﻌﺎﳍﺎ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﻓﻬﺬﺍ‬ ‫)ﺗَﻮَﻟﱠﻮْﺍ ﻭﹶﺃ ْﻋﻴُﻨُﻬُ ْﻢ َﺗﻔِﻴ ُ‬
‫ﺍﳌﺴﺘﻌﻤﻞ‪ ،‬ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻔﻌﻞ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻛﺄﻧﻪ ﻣﻘﺪﻡ ﻭﻣﺆﺧﺮ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻭﺗﻔﻴﺾ ﺃﻋﻴﻨﻬﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ‬
‫ﺍﻷ ْﻋﺸَﻰ‪:‬‬
‫ﻓﺈﹺﻥ ﺗﻌﻬَﺪﻳﲏ ﻭﱄ ِﻟﻤّﺔﹲ ‪ ...‬ﻓﺈﻥ ﺍﳊﻮﺍﺩﺙ ﺃﹶﻭﺩﻯ ﻬﺑﺎ‬
‫ﻭﻭﺟﻪ ﺍﻟﻜﻼﻡ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﹶﻭﺩﻳﻦ ﻬﺑﺎ‪ ،‬ﻓﻠﻤﺎ ﺗﻮﺳﻊ ﻟﻠﻘﺎﻓﻴﺔ ﺟﺎﺯ ﻋﻠﻰ ﺍﻟﻨﱠﻜﺲ‪ ،‬ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻓﺈﻧﻪ ﺃﻭﺩﻯ ﺍﳊﻮﺍﺩﺙ ﻬﺑﺎ‪.‬‬
‫ﻕ( )‪ (١٠١‬ﺃﻱ ﻋﺘﻮﺍ ﻭﻣﺮّﻧﻮﺍ ﻋﻠﻴﻪ ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﲤﺮﱠﺩ ﻓﻼﻥ‪ ،‬ﻭﻣﻨﻪ )ﺷﻴﻄﺎ ٍﻥ َﻣﺮﹺﻳ ِﺪ( )‪.(٢٢٣‬‬ ‫) َﻣ َﺮﺩُﻭﺍ َﻋﻠﹶﻰ ﺍﻟﻨﱢﻔﹶﺎ ﹺ‬
‫ﻚ ﺳﻜﹶﻦٌ ﹶﻟ ُﻬ ْﻢ( )‪ (١٠٣‬ﺃﻱ ﺇﻥ ﺩﻋﺎﺀﻙ ﺗﺜﺒﻴﺖ ﻭﺳﻜﻮﻥ ﻭﺭﺟﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸَﻰ‪:‬‬ ‫ﺻﹶﻠﻮَﺍِﺗ ُ‬‫) ﺇﻥﱠ َ‬
‫ﺏ ﻭﺍﻟﹾﻮﺟَﻌﺎ‬‫ﺐ ﺃﰊ ﺍﻷﻭْﺻﺎ َ‬ ‫ﻼ ‪ ...‬ﻳﺎ َﺭﺏﱢ ﺟﻨﱢ ْ‬‫ﺤﹰ‬‫ﺖ ﻣُﺮَﺗ ِ‬‫ﺗﻘﻮﻝ ﺑﹺﻨﺘِﻲ ﻭﻗﺪ ﻗﺮﱠْﺑ ُ‬
‫ﻀﻄﹶﺠﻌﺎ‬ ‫ﺖ ﻓﺎﻏﺘﻤِﻀﻲ ‪ ...‬ﻧﻮﻣﹰﺎ ﻓﺈﻥ ﻟِﺠﻨﺐ ﺍﳌﹶﺮ ٍﺀ ﻣ ْ‬ ‫ﻚ ﻣِﺜ ﹸﻞ ﺍﻟﺬﻱ ﺻﻠﻴ ِ‬ ‫ﻋﻠﻴ ِ‬
 ‫ﺭﻓﻌﺘﻪ ﻛﺮﻓﻊ ﻗﻮﻟﻚ‪ :‬ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ‪ ،‬ﻗﻠﺖ ﺃﻧﺖ‪ :‬ﻭﻋﻠﻴﻚ ﺍﻟﺴﻼﻡ ﻭﺑﻌﻀﻬﻢ ﻳﻨﺼﺒﻪ ﻋﻠﻰ ﺍﻹﻏﺮﺍﺀ ﻭﺍﻷﻣﺮ‪ :‬ﺃﻥ‬
‫ﺗﻠﺰﻡ ﻫﺬﺍ ﺍﻟﺬﻱ ﺩﻋﺖ ﺑﻪ ﻓﺘﺮﺩﺩﻩ ﻭﺗﺪﻋﻮ ﺑﻪ‪.‬‬
‫)َﻳ ﹾﻘَﺒﻞﹸ ﺍﻟﺘﱠ ْﻮَﺑ ﹶﺔ َﻋ ْﻦ ِﻋﺒَﺎ ِﺩ ِﻩ( )‪ (١٠٤‬ﺃﻱ ﻣﻦ ﻋﺒﻴﺪﻩ‪ ،‬ﻛﻘﻮﻟﻚ ﺃﺧﺬﺗﻪ ﻣﻨﻚ ﻭﺃﺧﺬﺗﻪ ﻋﻨﻚ‪.‬‬
‫ﷲ( )‪ (١٠٦‬ﺃﻱ ﻣﺆﺧﺮُﻭﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺭﺟَﺄﺗﻚ‪ ،‬ﺃﻱ ﺃﺧّﺮﺗﻚ‪.‬‬ ‫)ﻭَﺁ َﺧﺮُﻭ ﹶﻥ ﻣُ ْﺮ َﺟ ْﻮ ﹶﻥ َﻷ ْﻣ ﹺﺮ ﺍ ِ‬
‫ﻑ ﺷَﻔﲑ‪ ،‬ﻭﺍﳉﺮﻑ ﻣﺎ ﱂ ﻳﱭ ﻣﻦ ﺍﻟﺮﱠﻛﺎﻳﺎ ﳍﺎ ﺟُﻮﻝ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫) َﻋﻠﹶﻰ َﺷﻔﹶﺎ ُﺟﺮُﻑ ﻫﺎ ﹴﺭ( )‪ (١٠٩‬ﳎﺎﺯ ﺷﻔﺎ ﺟﺮ ِ‬
‫ﻑ ﻫِﻴَﺎﻡٌ ﺟُ ْﻮﻟﹸﻪ َﻳﺘَﻬﺪﱠُﻡ‬ ‫ُﺟ ُﺮ ٌ‬
‫ﻭﻫﺎﺭ ﳎﺎﺭﻩ ﻫﺎﺋﺮ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻨﺰﻉ ﻫﺬﻩ ﺍﻟﻴﺎﺀ ﻣﻦ ﻓﺎﻋﻞ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬
‫ﺙ ﺑﻪ ﺍ َﻷﺷَﺎﺀ ﻭﺍﻟﻌُﺒْﺮﹺﻱﱡ‬ ‫ﻻ ٍ‬
‫ﺃﻱ ﻻﺋﺚ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﻛﻴﺪٌ ﺧﺎﺏ ﺃﻱ ﺧﺎﺋﺐ‪ ،‬ﻻﺕ‪ :‬ﺑﻌﻀﻪ ﻓﻮﻕ ﺑﻌﺾ ﻛﻤﺎ ﺗﻠﻮﺙ ﺍﻟﻌﻤﺎﻣﺔ؛ ﳎﺎﺯ ﺍﻟﺘﻤﺜﻴﻞ ﻷﻥ ﻣﺎ ﺑﻨﻮﻩ ﻋﻠﻰ‬
‫ﺍﻟﺘﻘﻮﻯ ﺃﺛﺒﺖ ﺃﺳﺎﺳﹰﺎ ﻣﻦ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺬﻱ ﺑﻨﻮﻩ ﻋﻠﻰ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻨﻔﺎﻕ ﻓﻬﻮ ﻋﻠﻰ ﺷﻔﺎ ﺟﺮﻑ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳚﺮﻑ ﻣﻦ ﺳﻴﻮﻝ ﺍﻷﻭﺩﻳﺔ‬
‫ﻓﻼ ﻳﺜﺒﺖ ﺍﻟﺒﻨﺎﺀ ﻋﻠﻴﻪ‪.‬‬
‫) ﺇﻻ ﹶﺃ ﹾﻥ ﺗُ ﹶﻘﻄﹼ َﻊ ﹸﻗﻠﹸﻮُﺑ ُﻬ ْﻢ( )‪ (١١٠‬ﺇﻻ ﻫﺎ ﻫﻨﺎ ﻏﺎﻳﺔ‪.‬‬
‫)ﺇﻥﱠ ﺇْﺑﺮَﺍﻫِﻴ َﻢ ﻷﻭﱠﺍﻩٌ ﺣَﻠِﻴﻢٌ( )‪ (١١٤‬ﳎﺎﺯﻩ ﳎﺎﺯ ﹶﻓﻌﱠﺎﻝ ﻣﻦ ﺍﻟﺘﺄﻭﻩ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻣﺘﻀﺮﻉ ﺷﻔﻘﹰﺎ ﻭﻓﹶﺮَﻗﺎﹰ ﻭﻟﺰُﻭﻣﹰﺎ ﻟﻄﺎﻋﺔ ﺭﺑﻪ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺍﳌﹸﺜﻘﱢﺐ ﺍﻟَﻌ ْﺒ ِﺪﻱﱡ‪:‬‬
‫ﺖ ﺃﹶﺭﺣَﻠﹸﻬﺎ ﺑﻠﻴ ﹴﻞ ‪ ...‬ﺗﺄﻭﱠ ُﻩ ﺁ َﻫ ﹶﺔ ﺍﻟﺮﺟ ﹺﻞ ﺍﳊﺰﻳﻦ‬ ‫ﺇﺫﺍ ﻣﺎ ﻗﻤ ُ‬
‫ﺏ ﻓﹶﺮﻳ ﹴﻖ ِﻣ ْﻨ ُﻬ ْﻢ( )‪ (١١٧‬ﺃﻱ ﺗﻌﺪﻝ ﻭﲡﻮﺭ ﻭﲢﻴﺪ‪ ،‬ﻓﺮﻳﻖ‪ :‬ﺑﻌﻀﺰ )ﺭَﺅُﻭﻑٌ( )‪ (١١٧‬ﻓﹶﻌﻮﻝ ﻣﻦ ﺍﻟﺮﺃﻓﺔ ﻭﻫﻲ ﺃﺭﻕ‬ ‫)َﺗﺰﹺﻳ ﹸﻎ ﹸﻗﻠﹸﻮ ُ‬
‫ﺍﻟﺮﲪﺔ‪ ،‬ﻗﺎﻝ ﹶﻛﻌْﺐ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﻧﺼﺎﺭﻱ‪:‬‬
‫ﻧُﻄﻴﻊ ﻧﺒﻴّﻨﺎ ﻭﻧﻄﻴﻊ ﺭﺑّﹰﺎ ‪ ...‬ﻫﻮ ﺍﻟﺮﲪﻦ ﻛﺎﻥ ﺑﻨﺎ ﺭﺀﻭﻓﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺗﺮَﻯ ﻟﻠﻤُﺴﻠﻤﲔ ﻋﻠﻴﻚ ﺣﻘﹰﺎ ‪ ...‬ﻛﻔﻌﻞ ﺍﻟﻮﺍﻟﺪ ﺍﻟﺮﺅﻑ ﺍﻟﺮﺣﻴ ﹺﻢ‬
‫ﺖ( ﺃﻱ ﺍﺗﺴﻌﺖ‪ ،‬ﻭﺍﻟﺮﺣﻴﺐ ﺍﻟﻮﺍﺳﻊ‪.‬‬ ‫) َﺭﺣَُﺒ ْ‬
‫ﺼﹲﺔ( )‪ ،(١٢٠‬ﺍﳌﺨﻤﺼﺔ‪ :‬ﺍﺠﻤﻟﺎﻋﺔ‪.‬‬ ‫ﺨ َﻤ َ‬
‫) َﻣ ْ‬
‫)ﻓﹶﻠ ْﻮ ﹶﻻ َﻧ ﹶﻔ َﺮ ِﻣ ْﻦ ﻛﻞﱢ ِﻓﺮْﻗ ٍﺔ ﻣِﻨ ُﻬ ْﻢ( )‪ (١٢٢‬ﳎﺎﺯﻩ‪ :‬ﻓﻬﻼ‪ ،‬ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﻣﻨﻬﺎ ﰲ ﻏﲑ ﻣﻮﺿﻊ‪.‬‬
‫)ﻳُ ﹾﻔَﺘﻨُﻮﻥ ﰲ ﹸﻛﻞﱢ ﻋَﺎ ﹴﻡ َﻣﺮﱠ ﹰﺓ ﹶﺃ ْﻭ َﻣﺮﱠَﺗ ْﻴ ﹺﻦ( )‪ (١٢٦‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻔﺘﻨﺔ ﰲ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻜﻔﺮ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻳﻮﻧﺲ‬

‫)ﺁﻟﺮ( )‪ (١‬ﺳﺎﻛﻨﺔ ﻷﻬﻧﺎ ﺣﺮﻭﻑ ﺟﺮﺕ ﳎﺮﻯ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﳎﺎﺯﻫﻦ ﳎﺎﺯ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻭﳎﺎﺯ ﻣﻮﺿﻌﻬﻦ‬
‫ﰲ ﺍﳌﻌﲎ ﻛﻤﺠﺎﺯ ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ ﺍﻟﺴﻮﺭ‪.‬‬
‫ﳊﻜِﻴ ﹺﻢ( )‪ (١‬ﳎﺎﺯﻫﺎ‪ :‬ﻫﺬﻩ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ ﺍﳊﻜﻴﻢ‪ ،‬ﺃﻱ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺏﺍﹶ‬‫ﺕ ﺍﻟ ِﻜﺘَﺎ ﹺ‬
‫ﻚ ﺁﻳَﺎ ُ‬
‫)ِﺗ ﹾﻠ َ‬
‫ﻣﺎ ﻓﹶﻬﻢ ﻣِﻦ ﺍﻟﻜِﺘﺎﺏ ﺃﻱ ﺁﻱ ﺍﻟﻘﺮﺁ ِﻥ‬
‫ﻭﺍﳊﻜﻴﻢ‪ :‬ﳎﺎﺯﻩ ﺍﳌﹸﺤﻜﹶﻢ ﺍﳌﺒﱠﲔ ﺍﳌﻮﺿﱠﺢ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﻧﻀﻊ ﻓﻌﻴﻞ ﰲ ﻣﻌﲎ ُﻣ ﹾﻔﻌَﻞ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﻫَﺬﹶﺍ ﻣَﺎ ﹶﻟ َﺪﻯﱠ ﻋَﺘِﺒﺪٌ(‬
‫)‪ ،(٥٠٣٢‬ﳎﺎﺯﻩ‪ُ :‬ﻣﻌَﺪ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﹸﻭﺀَﻳﺐ‪:‬‬
 ‫ﻒ‬
‫ﺇﹺﱐ ﻏﺪﺍﺓ ﺇ ٍﺫ ﻭﱂ ﺃﹶﺷﻌﺮ َﺧﻠِﻴ ُ‬
‫ﺖ ﺍﹶﳌﻮْﻋ َﺪ‪ .‬ﻭﳎﺎﺯ ﺁﻳﺎﺕ ﳎﺎﺯ ﺃﻋﻼﻡ ﺍﻟﻜﺘﺎﺏ ﻭﻋﺠﺎﺋﺒﻪ‪ ،‬ﻭﺁﻳﺎﺗﻪ ﺃﻳﻀﹰﺎ‪:‬‬ ‫ﺤﻠِﻒ‪ ،‬ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﺃﺧﻠﻔ ُ‬ ‫ﺃﻱ ﻭﱂ ﺃﺷﻌﺮ ﺃﱐ ُﻣ ْ‬
‫ﺏ " )‪ (٢١‬ﳎﺎﺯﻩ‪:‬‬ ‫ﻚ ﺍﻟ ِﻜﺘَﺎ ُ‬
‫ﻓﻮﺍ ﺻِﻠﻪ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﳜﺎﻃﺒﻮﻥ ﺑﻠﻔﻆ ﺍﻟﻐﺎﺋﺐ ﻭﻫﻢ ﻳﻌﻨﻮﻥ ﺍﻟﺸﺎﻫﺪ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪ " :‬ﺁﱂ ﹶﺫِﻟ َ‬
‫ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ َﻋ ْﻨﺘَﺮﺓ‪:‬‬
‫ﺤ َﺮﹺﻡ‬
‫ﻚ ﺍﺑﻨ ﹶﺔ َﻣ ْ‬
‫ﺖ ‪َ ...‬ﻋﺴِﺮﹰﺍ َﻋﹶﻠﻰﱠ ﻃِﻼﺑُ ِ‬‫ﺖ ﻣَﺰﺍ َﺭ ﺍﻟﻌﺎﺷﻘﲔ ﻓﺄﹶﺻﺒﺤ ْ‬ ‫َﺷﻄﱠ ْ‬
‫ﻕ ِﻋ ْﻨ َﺪ َﺭﺑﱢ ﹺﻬ ْﻢ( )‪ (٢‬ﳎﺎﺯﻩ‪:‬ﺳﺎﺑﻘﺔ ﺻﺪﻕ ﻋﻨﺪ ﺭﻬﺑﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻟﻪ ﻗﺪﻡ ﰲ ﺍﻹﺳﻼﻡ ﻭﰲ ﺍﳉﺎﻫﻠﻴﺔ‪.‬‬ ‫ﺻ ْﺪ ﹺ‬
‫)ﹶﻗ َﺪ َﻡ ِ‬
‫ﺵ( )‪ (٣‬ﳎﺎﺯﻩ‪ :‬ﻇﹶﻬﺮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﻋﻼ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﺳﺘﻮﻳﺖ ﻋﻠﻰ ﻇﻬﺮ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﻋﻠﻰ ﻇﻬﺮ‬ ‫)ﹸﺛﻢﱠ ﺍ ْﺳَﺘﻮَﻯ َﻋﻠﹶﻰ ﺍﻟ َﻌ ْﺮ ﹺ‬
‫ﺍﻟﺒﻴﺖ‪.‬‬
‫ﷲ(‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺼﺪﺭ ﰲ‬ ‫ﷲ‪ :‬ﻣﻨﺼﻮﺏ ﻷﻧﻪ ﻣﺼﺪﺭ ﰲ ﻣِﻮﺿﻊ ) َﻭ َﻋ َﺪ ﺍ ُ‬ ‫ﷲ َﺣﻘﹼﹰﺎ( )‪ (٤‬ﻭ ْﻋ َﺪ ﺍ ِ‬
‫) ﺇﹶﻟﻴْﻪ َﻣ ْﺮ ﹺﺟﻌُﻜ ْﻢ َﺟﻤِﻴﻌﹰﺎ َﻭ ْﻋ َﺪ ﺍ ِ‬
‫ﻣﻮﺿﻊ ﹶﻓﻌَﻞ‪ ،‬ﻧﺼﺒﻮﻩ ﻛﻘﻮﻝ ﹶﻛﻌْﺐ‪:‬‬
‫ﺗَﺴْﻌَﻰ ﺍﻟﻮﺷﺎ ﹸﺓ ﺟَﻨﺎﺑﻴْﻬﺎ ﻭﻗِﻴﹶﻠﻬُﻢُ ‪ ...‬ﺇﻧّﻚ ﻳﺎ ْﺑ َﻦ ﺃﰊ ُﺳ ﹾﻠﻤَﻰ ﻟﹶﻤﻘﺘﻮﻝﹸ‬
‫ﻳﻘﻮﻟﻮﻥ ﺣﻜﺎﻳ ﹰﺔ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‪ :‬ﻭﻗِﻴﻠﹶﻬﻢ ﻣﻨﺼﻮﺏ ﻷﻧﻪ ﰲ ﻣﻮﺿ ﹺﻊ ﻭﻳﻘﻮﻟﻮﻥ‪.‬‬
‫ﻂ( )‪ (٤‬ﺃﻱ ﺑﺎﻟﻌﺪﻝ )ﹶﻟ ُﻬ ْﻢ ﺷَﺮَﺍﺏٌ ِﻣ ْﻦ َﺣﻤِﻴ ﹴﻢ( )‪ (٤‬ﻛﻞ ﺣﺎﺭ ﻓﻬﻮ ﲪﻴﻢ‪ ،‬ﻗﺎﻝ ﺍﳌ َﺮﻗﱢﺶُ ﺍﻷﺻﻐﺮ‬ ‫ﺴِ‬ ‫ﺕ ﺑﺎ ﹾﻟِﻘ ْ‬
‫) َﻭﻋَﻤﻠﹸﻮﺍ ﺍﻟﺼﱠﺎِﻟ ﺤَﺎ ِ‬
‫ﻣﻦ ﺑﲏ َﺳﻌْﺪ ﺑﻦ ﻣﺎﻟِﻚ‪:‬‬
‫ﻭﻛ ﹸﻞ ﻳﻮ ﹴﻡ ﳍﹶﺎ ﻣِﻘﻄﺮﺓﹲ ‪ ...‬ﻓﻴﻬﺎ ﻛِﺒﺎﺀٌ ﻣُﻌﺪﱟ ﻭﺣَﻤﻴﻢُ‬
‫ﱯ ﻣﻨﻘﻮﺹ‪ :‬ﻫﻲ ﺍﻟﻜﹸﻨَﺎﺳﺔ ﻭﺍﻟﺴﱡﺒﺎﻃﺔ‬ ‫ﺕ ﺳﻮ ﺍﺀ‪ ،‬ﻭﻛ ً‬ ‫ﺕ ﻭﲡﻤﱠﺮ َ‬ ‫ﺖ ﺑﻪ ﺃﻱ ﺗﺒ ﺨﱠﺮ َ‬ ‫ﺃﻱ ﻣﺎﺀ ﺣﺎﺭ ﻳُﺴﺘَﺤﻢّ ﺑﻪ‪ ،‬ﻛﺒﺎﺀٌ ﳑﺎ ﺗﻜﺒّﻴ َ‬
‫ﻭﺍﻟﻜﹶﺴﺎﺣﺔ‪.‬‬

‫ﺲ ﺿﻴَﺎ ًﺀ( )‪ (٥‬ﻭﺻﻔﻬﺎ ﺑﺎﳌﺼﺪﺭ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﺼﻒ ﺍﳌﺆﻧﺜﺔ ﺑﺎﳌﺼﺪﺭ ﻭﺗﺴﻘﻂ ﺍﳍﺎﺀ‪ ،‬ﻛﻘﻮﳍﻢ‪ :‬ﺇﳕﺎ ﺧﻠﻘﺖ‬
‫) َﺟ َﻌ ﹶﻞ ﺍﻟﺸﱠ ْﻤ َ‬
‫ﻓﻼﻧﺔ ﻟﻚ ﻋﺬﺍﺑﹰﺎ ﻭﺳﺠﻨﹰﺎ ﻭﳓﻮ ﺫﻟﻚ ﺑﻐﲑ ﺍﳍﺎﺀ‪.‬‬
‫ﻗﺎﻝ‪) :‬ﺍﻟﱠﺬِﻳﻦَ ﻻ َﻳ ْﺮﺟُﻮ ﹶﻥ ِﻟﻘﹶﺎ َﺀﻧَﺎ( )‪ (٧‬ﳎﺎﺯﻩ‪ :‬ﻻ ﳜﺎﻓﻮﻥ ﻭﻻ ﳜﺸﻮﻥ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺏ ﻋﻮﺍ ِﻣ ﹺﻞ‬ ‫ﺴﻌْﺘﻪ ﺍﻟﻨﺤ ﹸﻞ ﱂ َﻳ ْﺮﺝُ ﻟﹶﺴْﻌﻬﺎ ‪ ...‬ﻭﺣﺎﻟﻔﻬﺎ ﰲ ﺑﻴﺖ ﻧﻮ ﹴ‬ ‫ﺇﺫﺍ ﻟ َ‬
‫ﲔ( )‪.(١٠‬‬ ‫ﷲ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﻟﹶﻤ َ‬
‫ﳊ ْﻤﺪُ ِ‬‫) َﺩ ْﻋﻮَﺍ ُﻫ ْﻢ ﻓِﻴﻬَﺎ( )‪ (١٠‬ﺃﻱ ﺩﻋﺎﺅﻫﻢ ﺃﻱ ﻗﻮﳍﻢ ﻭﻛﻼﻣﻬﻢ‪) .‬ﻭَﺁ ِﺧﺮُ َﺩ ْﻋﻮَﺍ ُﻫ ْﻢ ﺃﹶﻥ ﺍ ﹶ‬
‫ﻀ َﻰ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹶﺃ َﺟﻠﹸﻬُ ْﻢ( )‪ (١١‬ﳎﺎﺯﻩ‪ :‬ﻟﻔﹸﺰﻍ ﻭﻟﻘﹸﻄﻊ ﻭﻧُﺒﺬ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺅَﻳﺐ‪:‬‬ ‫)ﹶﻟﻘﹸ ِ‬
‫ﺻَﻨﻊُ ﺍﻟﺴَﻮﺍﺑﻎﹺ ُﺗﺒﱠ ُﻊ‬
‫ﻭﻋَﻠﻴﻬﻤﺎ ﻣَﺴﺮﻭﺩﺗﺎﻥِ ﻗﻀﺎﳘﺎ ‪ ...‬ﺩﺍﻭ ُﺩ ﺃﻭ َ‬
‫ﺠْﻨﹺﺒ ِﻪ ﹶﺃ ْﻭ ﻗﹶﺎﻋِﺪﹰﺍ ﺃﻭ ﻗﹶﺎﺋِﻤﹰﺎ( )‪ (١٢‬ﳎﺎﺯﻩ‪ :‬ﺩﻋﺎﻧﺎ ﻋﻠﻰ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﳊﻼﺕ‪ ،‬ﻭﳎﺎﺯ ﺩﻋﺎﻧﺎ ﳉﻨﺒﻪ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ‬ ‫) َﺩﻋَﺎﻧَﺎ ﹶﻟ ﹺ‬
‫ﻓﻴﻪ ﺿﻤﲑ ﻛﻘﻮﻟﻚ‪ :‬ﺩﻋﺎﻧﺎ ﻭﻫﻮ ﻣﻀﻄﺠﻊ ﳉﻨﺒﻪ‪.‬‬
‫) َﻣﺮﱠ ﻛﹶﺄﹶﻥ ﱂﱠ ﻳَﺪْﻋُﻨَﺎ( )‪ (١٢‬ﺃﻱ ﺍﺳﺘﻤﺮ ﻓﻤﻀﻰ‪.‬‬
‫) ِﻣ ْﻦ ِﺗ ﹾﻠﻘﹶﺎ ِﺀ ﻧَﻔﹾﺴِﻲ( )‪ (١٥‬ﺃﻱ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻲ‪.‬‬
‫) َﻭ ﹶﻻ ﹶﺃ ْﺩ َﺭ ﹸﻛ ْﻢ ﹺﺑِﻪ( )‪ (١٦‬ﳎﺎﺯﻩ‪ :‬ﻭﻻ ﺃﻓﻌﻠﻜﻢ ﺑﻪ؛ ﻣﻦ ﺩﺭﻳﺖ ﺃﻧﺎ ﺑﻪ‪.‬‬
‫)ﻋُﻤﺮﹰﺍ( )‪ (١٦‬ﺃﻱ ﺣِﻴﻨﺎﹰ ﻃﻮﻳ ﻼﹰ‪ ،‬ﳎﺎﺯﻩ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﻣﻀﻰ ﻋﻠﻴﻨﺎ ﺣﲔ ﻣﻦ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﺍﻟ ُﻌ ْﻤﺮ ﻭﺍﻟ ُﻌﻤُﺮ ﻭﺍﻟﻌَﻤﺮ ﺛﻼﺙ ﻟﻐﺎﺕ‪.‬‬
‫ﷲ( )‪ (٨‬ﳎﺎﺯﻣﺎ ﻫﺎ ﻫﻨﺎ ﳎﺎﺯ ﺍﻟﺬﻳﻦ‪،‬‬ ‫ﷲ ﻣَﺎ ﹶﻻ َﻳﻀُﺮﱡﻫُﻢ ﻭﻻ َﻳ ْﻨﻔﹸﻌﻬُ ْﻢ ﻭَﻳَﻘﹸﻮﻟﹸﻮﻥ ﻫﺆُ ﹶﻻ ِﺀ ﺷُ ﹶﻔﻌَﺎ ُﺅﻧَﺎ ِﻋ ْﻨ َﺪ ﺍ ِ‬
‫) َﻭَﻳ ْﻌُﺒﺪُﻭ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍ ِ‬
‫ﻭﻭﻗﻊ ﻣﻌﻨﺎﻫﺎ ﻋﻠﻰ ﺍﳊﺠﺎﺭﺓ‪ ،‬ﻭﺧﺮﺝ ﻛﻨﺎﻳﺘﻬﺎ ﻋﻠﻰ ﻟﻔﻆ ﻛﻨﺎﻳﺔ ﻵﺩﻣﻴﲔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫﺆﻻﺀ ﺷﻔﻌﺎﺅﻧﺎ‪ ،‬ﻭﻣﺜﻠﻪ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪:‬‬
‫ﺲ ﻭﺍﻟ ﹾﻘ َﻤ َﺮ َﺭﹶﺃ ْﻳﺘُﻬُ ْﻢ‬
‫ﺸ َﺮ ﹶﻛ ْﻮﻛﹶﺒﹰﺎ ﻭﺍﻟﺸﱠ ْﻤ َ‬
‫ﺖ ﹶﺃ َﺣ َﺪ َﻋ َ‬ ‫ﺖ ﻣَﺎ ﻫﺆُ ﹶﻻ ِﺀ ﻳ ْﻨ ِﻄﻘﹸﻮ ﹶﻥ( )‪ ،(٢١٦٥‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﹺﺇﻧﱢﻲ ﺭَﺃْﻳ ُ‬ ‫)ﹶﻟ ﹶﻘ ْﺪ َﻋِﻠ ْﻤ َ‬
 ‫ﻟِﻲ ﺳﺎﺟﺪﻳﻦ( )‪ (١٢٤٩‬ﻭﺍﳌﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻜﻼﻡ‪ :‬ﻣﺎ ﺗﻨﻄﻖ ﻫﺬﻩ‪ ،‬ﻭﺭﺃﻳﺘﻬﻦ ﱄ ﺳﺎﺟﺪﺍﺕ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺼﻮﱠﺑﻮﺍ‬ ‫ﺶ َﺩﻧَﻮﺍ ﻓﺘ َ‬ ‫ﻚ ﻳﺪﻋﻮ ﺻﺒﺎﺣَﻪ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺑﻨﻮ َﻧ ْﻌ ﹴ‬ ‫ﲤﺰﱠﺯﺗُﻬﺎ ﻭﺍﻟﺪﱢﻳ ُ‬
‫ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ )ﻳﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﻨﱠ ْﻤ ﹸﻞ ﺍ ْﺩ ُﺧﻠﹸﻮﺍ َﻣﺴَﺎ ِﻛَﻨ ﹶﻜ ْﻢ ﹶﻻ َﻳ ﺤْ ﹶﻄ َﻤﻨﱠﻜﹸﻢْ ُﺳﹶﻠ ْﻴﻤَﺎ ﹸﻥ( )‪ (٢٧١٨‬ﻭﺍﳌﺴﺘﻌﻤﻞ‪ :‬ﺍﺩْﺧُﻠﻦ ﻣﺴﺎﻛﻨﻜﻦ ﻻ‬
‫ﳛﻄﻤﻨﻜﻦ ﺳﻠﻴﻤﺎﻥ‪.‬‬
‫) ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﺿﺮﱠﺍ َﺀ َﻣﺴﱠ ْﺘ ُﻬ ْﻢ ﺇﹺﺫﹶﺍ ﹶﻟ ُﻬ ْﻢ ﻣَﻜﹾﺮٌ ﰲ ﺁَﻳﺎﺗِﻨَﺎ( )‪ (٢١‬ﳎﺎﺯ ﺍﳌﻜﺮ ﻫﺎ ﻫﻨﺎ ﳎﺎﺯ ﺍﳉﺤﻮﺩ ﻬﺑﺎ ﻭﺍﻟﺮﺩ ﳍﺎ‪.‬‬
‫ﷲ ﺃﹸ ْﺳ َﺮ ﻉُ َﻣﻜﹾﺮﹰﺍ( )‪ (٢١‬ﺃﻱ ﺃﺧﺪﹰﺍ ﻭﻋُﻘﻮﺑﺔ ﻭﺍﺳﺘﺪﺭﺍﺟﹰﺎ ﳍﻢ‪.‬‬ ‫)ﹸﻗ ﹾﻞ ﺍ ُ‬
‫ﻚ‪.‬‬‫ﻂ ﹺﺑ ﹺﻬ ْﻢ( )‪ (٢٢‬ﳎﺎﺯﻩ‪ :‬ﺩﻧﻮﺍ ﻟﻠﻬﻼﻙ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﻧﻪ ﳏﺎﻁ ﺑﻚ‪ ،‬ﻭﺍﻹﺩﺭﺍ ِﻙ ﺃﻱ ﺇﻧﻚ ُﻣ ْﺪﺭَﻙ ﻓﹸﻤﻬﻠ َ‬ ‫)ﹶﺃﻧﱠ ُﻬ ْﻢ ﹸﺃﺣِﻴ ﹶ‬
‫ﺠ َﻌﻠﹼﻨَﺎﻫَﺎ َﺣﺼِﻴﺪﹰﺍ( )‪ (٢٤‬ﺃﻱ ﻣﺴﺘﺄﺻﻠﲔ‪ ،‬ﻭﺍﳊﺼﻴﺪ ﻣﻦ ﺍﻟﺰﺭﻉ ﻭﺍﻟﻨﺒﺎﺕ ﺍﺠﻤﻟﺬﻭﺫ ﻣﻦ ﺃﺻﻠﻪ ﻭﻫﻮ ﻳﻘﻊ ﺃﻳﻀﹰﺎ ﻟﻔﻈﻪ ﻋﻠﻰ‬ ‫)ﹶﻓ َ‬
‫ﻟﻔﻆ ﺍﳉﻤﻴﻊ ﻣﻦ ﺍﻟﺰﺭﻉ ﻭﺍﻟﻨﺒﺎﺕ ﻓﺠﺎﺀ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﻣﻌﲎ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﻗﺪ ﻳﻘﺎﻝ‪ :‬ﺣﺼﺎﺋﺪ ﺍﻟﺰﺭﻉ‪ ،‬ﺍﻟﻠﻮﺍﰐ ﺗُﺤﺼَﺪ‪.‬‬
‫)ﻭَﻻ َﻳ ْﺮ َﻫﻖُ ﻭُﺟﻮ َﻫﻬُ ْﻢ ﹶﻗَﺘ ٌﺮ َﻭ ﹶﻻ ﺫِﻟﹼﺔﹲ( )‪ (٢٦‬ﻳﺮﻫﻖ‪ :‬ﺃﻱ ﻳﻐﺸﻰ‪ ،‬ﻭﺍ ﻟ ﹶﻘﺘَﺮ ﲨﻴﻊ ﹶﻗﺘَﺮﺓ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪َ) :‬ﺗ ْﺮ َﻫﻘﹸﻬﺎ ﻗﹶﺘَﺮﺓﹲ(‬
‫)‪ ،(٨٠٤١‬ﻭﻫﻮ ﺍﻟﻐﺒﺎﺭ ﻗﺎﻝ ﺍﻷﺧﻄﻞ‪:‬‬
‫ﺴﻮﱠﻣﹰﺎ ﻓﻮﻗﹶﻪ ﺍﻟﺮﺍﻳﺎﺕ ﻭﺍﻟ ﹶﻘَﺘﺮُ‬ ‫ﻳَﻌﻠﻮ ﺍﻟﻘﹶﻨﺎ ِﻃ َﺮ ﻳَﺒﻨﻴﻬﺎ ﻭﻳﻬﺪﻣُﻬﺎ ‪ ...‬ﻣ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ‪:‬‬
‫ﻚ َﻳﺘْﺒﻌُﻪ ‪ ...‬ﻣَﻮﺝٌ ﺗَﺮﻯ ﹶﻓ ْﻮﻗﹶﻪ ﺍﻟﺮﺍﻳﺎﺕِ ﻭﺍﻟ ﹶﻔﺘَﺮﺍ‬‫ﻣﺘَﻮﱠﺝٌ ﹺﺑﺮﹺﺩﺍﺀ ﺍﳌﹸﻠ ِ‬
‫)ِﻗﻄﹶﻌﹰﺎ ﻣﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ُﻣ ﹾﻈﻠِﻤﹰﺎ( )‪ (٢٧‬ﺇﺫﺍ ﺃﺳﻜﻨﺖ ﺍﻟﻄﺎﺀ ﻓﻤﻌﻨﺎﻩ ﺑﻌﻀﹰﺎ ﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﺍﳉﻤﻴﻊ‪ :‬ﺃﻗﻄﺎﻉ ﻣﻦ ﺍﻟﻠﻴﻞ‪ ،‬ﺃﻱ ﺳﺎﻋﺎﺕ ﻣﻦ‬
‫ﺍﻟﻠﻴﻞ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺗﻴﺘﻪ ﺑﻘﻄﻊ ﻣﻦ ﺍﻟﻠﻴﻞ؛ ﻭﻫﻮ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪ :‬ﹺﺑ ِﻘ ﹾﻄ ﹴﻊ ِﻣ َﻦ ﺍﻟﻠﹼْﻴ ﹺﻞ )‪ .(١١٨١‬ﻭﻣﻦ ﻓﺘﺢ ﺍﻟﻄﺎﺀ ﻓﺈﻧﻪ ﳚﻌﻠﻬﺎ ﲨﻴﻊ‬
‫ﻗﻄﻌﺔ ﻭﺍﳌﻌﻨﻴﺎﻥ ﻭﺍﺣﺪ‪ .‬ﻭﳚﻌﻞ ﻣﻈﻠﻤﹰﺎ ﻣﻦ ﺻﻔﺔ ﺍﻟﻠﻴﻞ ﻭﻳﻨﺼﺒﻬﺎ ﻋﻠﻰ ﺍﳊﺎﻝ ﻭﻋﻠﻰ ﺃﻬﻧﺎ ﻧﻜﺮﺓ ﻭﺻﻔﺖ ﺑﻪ ﻣﻌﺮﻓﺔ‪.‬‬
‫ﺲ( )‪ (٣٠‬ﺃﻱ ﹾﲣﺒُﺮ ﻭﲡﺪ‪ .‬ﻭﺗَﺘْﻠﹸﻮ ﺗﺘْﺒﻊ‪.‬‬ ‫ﻚ ﺗَﺒْﻠﹸﻮﺍ ﹸﻛ ﱡﻞ ﻧَﻔ ﹴ‬
‫)ﻫﻨَﺎﻟ َ‬
‫ﲔ ﹶﺃ ْﻡ ﻳَﻘﻮﻟﹸﻮ ﹶﻥ( )‪ (٣٨ ،٣٧‬ﳎﺎﺯ ﺃﻡ ﻫﺎ ﻫﻨﺎ ﳎﺎﺯ ﺍﻟﻮﺍﻭ ﻭﻳﻘﻮﻟﻮﻥ‪.‬‬ ‫ﺐ ﻓِﻴ ِﻪ ِﻣ ْﻦ َﺭﺏﱢ ﺍﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫) ﹶﻻ َﺭْﻳ َ‬
‫) ﺍ ﹾﻓَﺘﺮَﺍﻩ( ‪ (٣٨‬ﺃﻱ ﺍﺧﺘﻠﻘﻪ ﻭﺍﺑﺘﺸﻜﻪ‪.‬‬
‫)ﹺﺇ ﹾﻥ ﹶﺃﺗَﺎﻛ ْﻢ ﻋَﺬﹶﺍﺑُﻪ َﺑﻴَﺎﺗﹰﺎ( )‪ (٥٠‬ﺃﻱ ﺑﻴّﺘﻜﻢ ﻟﻴﻼ ﻭﺃﻧﺘﻢ ﺑﺎﺋﺘﻮﻥ‪.‬‬
‫)ﹺﺇ ﹾﺫ ُﺗﻔِﻴﻀﻮ ﹶﻥ ﻓﻴ ِﻪ( )‪ (٦١‬ﺃﻱ ﺗﻜِﺜﺮﻭﻥ ﻭﺗﻠﻐَﻄﻮﻥ ﻭﲣﻠﻄِﻮﻥ‪.‬‬
‫ﻚ( )‪ (٦١‬ﺃﻱ ﻣﺎ ﻳﻐﻴﺐ ﻋﻨﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﻳﻦ ﻋﺰﺏ ﻋﻘﻠﻚ ﻋﻨﻚ‪.‬‬ ‫ﻑ َﻋ ْﻦ َﺭﺑﱢ َ‬‫) َﻭﻣَﺎ ﻳ ْﻌﺰُ َ‬
‫) ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ( )‪ (٦١‬ﺃﻱ ﺯﻧﺔ ﳕﻠﺔ ﺻﻐﲑﺓ‪ ،‬ﻭﻳﻘﺎﻝ ﺧﺬ ﻫﺬﺍ ﻓﺈﻧﻪ ﺃﺧﻒ ﻣﺜﻘﺎﻻﹰ‪ ،‬ﺃﻱ ﻭﺯﻧﹰﺎ‪.‬‬

‫)ﻭَﺍﻟﻨﱠﻬَﺎﺭَ ﻣْﺒﺼِﺮﹰﺍ( )‪ (٦٧‬ﻟﻪ ﳎﺎﺯﺍﻥ ﺃﺣﺪﳘﺎ‪ :‬ﺃﻥ ﺍﻟﻌﺮﺏ ﻭﺻﻌﻮﺍ ﺃﺷﻴﺎﺀ ﻣﻦ ﻛﻼﻣﻬﻢ ﰲ ﻣﻮﺿﻊ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﺍﳌﻌﲎ‪ :‬ﺃﻧﻪ‬
‫ﺿَﻴ ٍﺔ‬
‫ﺸ ٍﺔ ﺭَﺍ ِ‬
‫ﻣﻔﻌﻮﻝ‪ ،‬ﻷﻧﻪ ﻇﺮﻑ ﻳﻔﻌﻞ ﻓﻴﻪ ﻏﲑﻩ ﻷﻥ ﺍﻟﻨﻬﺎﺭ ﻻ ﻳﺒﺼﺮ ﻭﻟﻜﻨﻪ ﻳﺒﺼﺮ ﻓﻴﻪ ﺍﻟﺬﻱ ﻳﻨﻈﺮ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪ " :‬ﻓِﻲ ﻋِﻴ َ‬
‫" )‪ (٦١٢١‬ﻭﺇﳕﺎ ﻳﺮﺿﻰ ﻬﺑﺎ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺟﺮﻳﺮ‪:‬‬
‫ﺖ ﻭﻣﺎ ﻟﻴﻞ ﺍﹶﳌ ِﻄﻲﱢ ﺑﻨﺎﺋ ﹺﻢ‬
‫ﻟﻘﺪ ﳌﺘِﻨﺎ ﻳﺎ ﹸﺃﻡﱠ ﻏﹶﻴﻼ ﹶﻥ ﰲ ﺍﻟﺴﱡﺮﻯ ‪ ...‬ﻭﳕ ِ‬
‫ﻭﺍﻟﻠﻴﻞ ﻻ ﻳﻨﺎﻡ ﻭﺇﳕﺎ ﻳُﻨﺎﻡ ﻓﻴﻪ‪ ،‬ﻭﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﻓﻨﺎﻡ ﻟﻴﻠﻰ ﻭﲡﻠﱠﻰ ﳘﱢﻲ‬
‫)ﹺﺇ ﹾﻥ ِﻋ ْﻨﺪَﻛ ْﻢ ِﻣ ْﻦ ﺳﻠﹾﻄﺎ ٍﻥ ﻬﺑﺬﹶﺍ( )‪ (٦٨‬ﳎﺎﺯﻩ‪ :‬ﻣﺎ ﻋﻨﺪﻛﻢ ﺳﻠﻄﺎﻥ ﻬﺑﺬﺍ‪ ،‬ﻭﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﳎﺎﺯ ﺳﻠﻄﺎﻥ ﻫﺎ ﻫﻨﺎ‪:‬‬
‫ﺣ ﺠّﺔﹲ ﻭﺣﻖﱞ ﻭﺑﺮﻫﺎﻥ‪.‬‬
‫)ﰒﱠ ﻻ َﻳ ﹸﻜ ْﻦ ﹶﺃﻣْﺮ ﹸﻛ ْﻢ َﻋﹶﻠﻴْﻜ ْﻢ ﻏﹸﻤﱠ ﹰﺔ( )‪ (٧١‬ﳎﺎﺯﻫﺎ‪ :‬ﻇﻠﻤﺔ ﻭ ﺿِﻴﻖ ﻭﻫﻢﱞ‪ ،‬ﻗﺎﻝ ﺍﻟَﻌ ﺠﱠﺎﺝ‪:‬‬
 ‫ﺝ ﹸﻏﻤﱡﻮﺍ‬ ‫ﺕ ﺍﻟﻨﺎﺱ ﺇﺫ ُﺗ ﹸﻜﻤُﻮﺍ ‪ ...‬ﺑﻐﻤﱠ ٍﺔ ﻟﻮ ﱂ ﺗُﻔﺮﱠ ْ‬ ‫ﺑﻞ ﻟﻮ ﺷَﻬﺪ َ‬
‫ﺖ ﺷﻬﺎﺩﺗﻚ ﺇﺫﺍ ﻛﺘﻤﺘﻬﺎ‪ ،‬ﻭﻓﺎﺭﺱ ﹶﻛ ِﻤﻲﱡ ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻈﻬﺮ‬ ‫ﺗﻜﻤّﻮﺍ‪ُ :‬ﺗ ُﻐﻤﱢﺪﻭﺍ‪ ،‬ﻳﻘﺎﻝ ﺗﻜﻤﱢﻴﺖ ﻓﻼﻧﹰﺎ ﺃﻱ ﺗ َﻐﻤﱠﺪﺗﻪ‪ ،‬ﻭﻗﺪ ﻛﻤﻴ َ‬
‫ﺷﺠﺎﻋﺘﻪ ﺇﻻ ﻋﻨﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺫﻟﻚ‪.‬‬
‫)ﰒﱠ ﺍﻗﹾﻀُﻮﺍ ﺇﱄﱠ َﻭ ﹶﻻ ُﺗ ْﻨﻈِﺮﻭﻥ( )‪ (٧١‬ﳎﺎﺯﻩ ﻛﻤﺠﺎﺯ ﺍﻵﻳﺔ ﺍﻷﺧﺮﻯ‪:‬‬
‫ﻀ ْﻴﻨَﺎ ﺇﻟﹶﻰ َﺑﻨﹺﻲ ﺇ ْﺳﺮَﺍﺋِﻴ ﹶﻞ( )‪ (١٧٤‬ﺃﻱ ﺃﻣﺮﻧﺎﻫﻢ‪.‬‬ ‫) َﻭﹶﻗ َ‬
‫) ﺇﻟﹶﻰ ِﻓ ْﺮ َﻋ ْﻮ ﹶﻥ َﻭﻣَﻼِﺋ ِﻪ( )‪ (٧٥‬ﺃﻱ ﺃﺷﺮﺍﻑ ﻗﻮﻣﻪ‪.‬‬
‫) ﺃ ﹺﺟﹾﺌَﺘﻨَﺎ ِﻟَﺘ ﹾﻠ ِﻔَﺘﻨَﺎ َﻋﻤﱠﺎ َﻭ َﺟ ْﺪﻧَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﺁﺑَﺎ َﺀﻧَﺎ( )‪ (٧٨‬ﺃﻱ ﻟﺘﺼﺮﻓﻨﺎ ﻋﻨﻪ ﻭﲤﻴﻠﻨﺎ ﻭﺗﻠﻮﻳﻨﺎ ﻋﻨﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻟﻔﺖ ﻋﻨﻘﻪ‪ .‬ﻛﻘﻮﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﺖ‬
‫ﺕ ﺍﻟﻌِﻈﺎ ﹺﻡ ﹶﻟ ﹾﻔﺘِﻰ ‪ ...‬ﹶﻟﻔﹾﺘﹰﺎ ﻭﻬﺗﺰﻳﻌﹰﺎ ﺳَﻮﺍ َﺀ ﺍﻟﻠﱠ ﹾﻔ ِ‬ ‫َﻳ ُﺪ ﻕﱡ ﺻُﻠﹼﺒﺎ ِ‬
‫ﺍﻟﺘﻬﺰﻳﻊ‪ :‬ﺍﻟﺪﱠﻕ؛ ﻭﺍﻟﻠﱠﻔﺖ‪ :‬ﺍﻟﻠﱠﻰ‪.‬‬
‫ﺤ ُﺮ( )‪ (٨١‬ﳎﺎﺯ ﻣﺎ ﻫﺎ ﻫﻨﺎ‪ :‬ﺍﻟﺬﻱ؛ ﻭﻳﺰﻳﺪ ﻓﻴﻪ ﻗﻮﻡ ﺃﻟﻒ ﺍﻻﺳﺘﻔﻬﺎﻡ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺁﻟﺴﱢﺤﺮ؟‪.‬‬ ‫)ﻗﹶﺎ ﹶﻝ ﻣُﻮﺳﻰ ﻣَﺎ ﹺﺟ ﹾﺌُﺘ ْﻢ ﹺﺑ ِﻪ ﺍﻟﺴﱢ ْ‬
‫ﺖ ﻋﻴﻨُﻪ ﻭﺫﻫَﺒﺖْ‪ ،‬ﻭﻃﻤﺴَﺖ ﺍﻟﺮﻳﺢ ﻋﻠﻰ ﺍﻟﺪﻳﺎﺭ‪.‬‬ ‫ﺴ ْ‬ ‫ﺲ َﻋﻠﹶﻰ ﹶﺃ ْﻣﻮَﺍِﻟ ﹺﻬ ْﻢ( )‪ (٨٨‬ﺃﻱ ﺃﺫﻫِﺐ ﺃﹶﻣﻮﺍﳍﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻃﻤ َ‬ ‫) ﺍ ﹾﻃ ِﻤ ْ‬
‫ﻼ ﻳُﺆْﻣِﻨﻮﺍ( )‪ (٨٨‬ﺟﺰﻡُ‪ ،‬ﻷﻧﻪ‬ ‫ﺏ(‪ ،‬ﺃﻻ ﻧﺮﻯ ﺑﻌﺪﻩ‪) :‬ﹶﻓ ﹶ‬ ‫)ﻭﺍ ْﺷ ُﺪ ْﺩ َﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ( )‪ (٨٨‬ﳎﺎﺯﻩ ﻫﺎ ﻫﻨﺎ ﻛﻤﺠﺎﺯ )ﺍﺷﺪ ِﺩ ﺍﻟﺒﺎ َ‬
‫ﺩﻋﺎﺀ ﻋﻠﻴﻬﻢ‪ ،‬ﺃﻱ ﻓﻼ ﻳﺆﻣﻨﻦﱠ‪.‬‬
‫)ﹶﻓﹶﺄﺗَْﺒ َﻌﻬُﻢْ ِﻓ ْﺮ َﻋ ْﻮ ﹸﻥ( )‪ (٩٠‬ﳎﺎﺯﻩ‪ :‬ﺗﺒﻌﻬﻢ‪ ،‬ﳘﺎ ﺳﻮﺍﺀ‪.‬‬
‫)َﺑﻐْﻴﹰﺎ َﻭ َﻋﺪْﻭﹰﺍ( )‪ (٩٠‬ﳎﺎﺯﻩ‪ :‬ﻋُﺪﻭﺍﻧﹰﺎ‪.‬‬
‫ﻚ( )‪ (٩٢‬ﳎﺎﺯﻩ‪ُ :‬ﻧﻠِﻘﻴﻚ ﻋﻠﻰ َﻧ ﺠْﻮﺓ‪ ،‬ﺃﻱ ﺍﺭﺗﻔﺎﻉ ﻟﻴﺼﺮ ﻋﻠﻤﹰﺎ ﺃﻧﻪ ﻗﺪ ﻏﹶﺮﻕ‪.‬‬ ‫ﻚ ﹺﺑَﺒ َﺪﹺﻧ َ‬ ‫)ﻓﺎ ﹾﻟَﻴ ْﻮ َﻡ ُﻧَﻨ ﺠﱢﻴ َ‬
‫ﻚ ﺁَﻳ ﹶﺔ( )‪ (٩٢‬ﺃﻱ ﻋﻼﻣﺔ‪ ،‬ﻭﳎﺎﺯ ﺧﻠﻔﻚ‪ :‬ﺑَﻌﺪﻙ‪.‬‬ ‫) ﻟَﺘﻜﹸﻮ ﹶﻥ ﹶﻟ ِﻤ ْﻦ َﺧ ﹾﻠ ﹶﻔ َ‬
‫ﻚ ﹶﻻ ُﻳ ْﺆ ِﻣﻨُﻮ ﹶﻥ َﻭﹶﻟ ْﻮ ﺟَﺎ َﺀ ْﺗ ُﻬ ْﻢ ﹸﻛ ﱡﻞ ﺁَﻳ ٍﺔ َﺣﺘّﻰ ﻳَﺮَﻭُﺍ ﺍﻟﹾﻌَﺬﹶﺍﺏَ ﺍ َﻷِﻟﻴ َﻢ( )‪ (٩٧ ،٩٦‬ﳎﺎﺯﻩ‪:‬‬ ‫ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻛِﻠ َﻤﺔﹸ َﺭﺑﱢ َ‬
‫)ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ َﺣﻘﱠ ْ‬
‫ﲑ( )‪ (٢٢٦١‬ﺃﻱ ﻣُﺒﺼِﺮٌ‬ ‫ﺼٌ‬‫ﺍﳌﺆﹺﱂ ﻭﻫﻮ ﺍﳌﻮﺟﻊ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻀﻊ ﻓﻌﻴﻞ ﰲ ﻣﻮﺿﻊ ُﻣ ﹾﻔﻌِﻞ‪ ،‬ﻭﻗﺎﻝ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﺳَﻤِﻴﻊٌ َﺑ ِ‬
‫ﺏ‪.‬‬‫ﻭﻗﺎﻝ ﻋَﻤْﺮﻭ ﺑﻦ َﻣﻌْﺪ َﻳﻜﹾﺮ َ‬
‫ﺃ ِﻣ ْﻦ َﺭﻳْﺤﺎﻧﺔ ﺍﻟﺪﺍﻋﻲ ﺍﻟﺴﻤﻴ ُﻊ‬
‫ﻳﺮﻳﺪ ﺍﳌﺴُﻤِﻊ‪َ .‬ﺭﻳْﺤﺎﻧﺔ‪ :‬ﺃﺧﺖ ﻋﻤﺮﻭ ﺑﻦ َﻣﻌْﺪ ﻳﻜﺮﺏ ﻛﺎﻥ ﺍﻟﺼﱢﻤّﺔ ﺃﹶﻏﺎﺭ ﻋﻠﻴﻬﺎ ﻭﺫﻫﺐ ﻬﺑﺎ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻛﺎﻧﺖ ﺭﳛﺎﻧﺔ‬
‫ﺖ ﻋﻤﺮﻭ ﻭﻓﺴﺒﺎﻫﺎ ﺍﻟﺼﱢﻤّﺔ ﻭﻫﻲ ﺃﻡ ﺩُﺭَﻳﺪ ﻭﺧﺎﻟﺪ‪.‬‬ ‫ﺃﺧ َ‬
‫ﺲ( )‪ (٩٨‬ﳎﺎﺯ ﺇﻻﹼ ﻫﺎ ﻫﻨﺎ ﳎﺎﺯ ﺍﻟﻮﺍﻭ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻭﻗﻮﻡ ﻳﻮﻧﺲ ﱂ ﻳﺆﻣﻨﻮﺍ ﺣﱴ ﺭﺃﻭﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻓﺂﻣﻨﻮﺍ‬ ‫)ﺇﹺﻻ ﹶﻗ ْﻮ َﻡ ﻳُﻮﻧُ َ‬
‫ﱐ‪:‬‬
‫ﻱ(‪ ،‬ﻭﻗﺎﻝ ﰲ ﺫﻟﻚ َﻋﻨَﺰ ﺑﻦ َﺩﺟَﺎﺟ ﹶﺔ ﺍﳌﺎ ﹺﺯ ﱡ‬ ‫ﳋ ْﺰ ﹺ‬
‫ﺏﺍِ‬ ‫ﻑ)ﻛﹶﺸَﻔﹾﻨَﺎ َﻋ ْﻨ ُﻬ ْﻢ َﻋﺬﹶﺍ َ‬
‫ﺕ‬
‫ﺖ ﻣﻌﹰﺎ ﻭﺃﻏﺪﱠ ِ‬ ‫ﰿ ‪ ...‬ﻓﻠﹶﺒﻮﻧُﻪ َﺟﺮﹺﺑ ْ‬ ‫ﻕ ﻓﺎ ﹴ‬ ‫ﻉ ﰲ َﺗ ﹶﻔﺮﱡ ﹺ‬ ‫ﻣَﻦ ﻛﺎﻥ ﺃﺳﺮ َ‬
‫ﺖ‬
‫ﺿﻴﱠﻌﺘﻢُ ‪ ...‬ﻛﺎﻟﹾﻐﺼﻦ ﰲ ﹸﻏﻠﹶﻮﺍﺋِﻪ ﺍﳌﹸَﺘَﻨﺒﱢ ِ‬ ‫ﹺﺇﻻﹼ ﻛﻨﺎ ﺷﺮ ﹶﺓ ﺍﻟﺬﻱ َ‬
‫ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ‪:‬‬
‫ﺕ ُﺷﺮﱠﺩﺍ‬ ‫ﻑ ﻏﺎﺭﻣﺎ ٍ‬ ‫ﺴﺮَﻯ ﺇﺫﺍ ﻣﺎ ﺟﺌﺘَﻪ ‪ ...‬ﻋﻨﱢﻲ ﻗﻮﺍ ٍ‬ ‫ﻣﻦ ﻣﺒﻠﻎﹲ ِﻛ ْ‬
‫ﺐ ﻭَﻳﺸَﻬﺪﺍ‬ ‫ﺇﻻﹼ ﻛﺨﺎﺭﺟ ﹶﺔ ﺍﳌﻜﻠﱢﻒ ﻧﻔﺴَﻪ ‪ ...‬ﻭﺍ ْﺑﻨَﻲ ﹶﻗﺒﹺﻴﺼ ﹶﺔ ﺃﻥ ﺃﹶﻏﻴ َ‬
‫ﺖ ﹶﻓَﻨ ﹶﻔﻌَﻬﺎ ﺇﳝَﺎﻬﻧﹶﺎ( )‪ (٩٨‬ﳎﺎﺯﻩ‪ :‬ﻓﻬّﻼ ﻛﺎﻧﺖ ﻗﺮﻳﺔ‬ ‫ﺖ ﹶﻗ ْﺮَﻳ ﹲﺔ ﺁ َﻣَﻨ ْ‬
‫ﺃﻱ ﻭﻛﺨﺎﺭﺟ ﹶﺔ ﻭﺍﺑﻨّﻲ ﹶﻗﺒﹺﻴﺼﺔﹶ؛ ﰒ ﺟﺎﺀ ﻣﻌﲎ ﻫﺬﺍ )ﹶﻓﹶﻠ ْﻮ ﹶﻻ ﻛﹶﺎَﻧ ْ‬
‫ﻚ ﹶﻻ‬
‫ﺖ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻛِﻠ َﻤﺔﹸ َﺭﺑﱢ َ‬
‫ﺇﺫﺍ ﺭﺃﺕ ﺑﺄﺳﻨﺎ ﺁﻣﻨﺖ ﻓﻜﺎﻧﺖ ﻣﺜ ﹶﻞ ﻗﻮﻡ ﻳﻮﻧﺲ‪ .‬ﻭﳍﺎ ﳎﺎﺯ ﺁﺧﺮ ﻗﺎﻟﻮﺍ ﻓﻴﻪ‪) :‬ﹺﺇﻥﱠ ﺍﻟﹼﺬﻳ َﻦ َﺣﻘﱠ ْ‬
 ‫ﺲ ﳌﱠﺎ ﺭﺃﻭﺍ‬
‫ﺏ ﺍ َﻷﻟِﻴ َﻢ( )‪ (٩٧ ،٩٦‬ﰒ ﺍﺳﺘﺜﲎ ﻣﻨﻬﻢ ﻓﻘﺎﻝ‪ :‬ﹺﺇﻻﹼ ﺃﻥ ﻗﻮ َﻡ ﻳﻮﻧ َ‬
‫ﻳ ْﺆﻣِﻨﻮ ﹶﻥ َﻭﹶﻟ ْﻮ ﺟَﺎَﺀﺗْﻬﻢ ﻛ ﱡﻞ ﺁَﻳ ٍﺔ َﺣﺘّﻰ َﻳﺮَﻭﺍ ﺍﻟ َﻌﺬﹶﺍ َ‬
‫ﻱ‪.‬‬
‫ﺍﻟﻌﺬﺍﺏ ﺁﻣﻨﻮﺍ ﻓﻨﻔﻌﻬﻢ ﺇﳝﺎﻬﻧﻢ ﻓﻜﺸﻔﻨﺎ ﻋﻨﻬﻢ ﻋﺬﺍﺏ ﺍﳋِﺰ ﹺ‬

‫ﺴﺘُﻪ‪.‬‬
‫ﺲ ﻭﻳﺆﻧﹺﺲ ﻛﺄﻧﻪ ﻳُﻔﻌِﻞ ﻣﻦ‪ :‬ﺁﻧ َ‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻳﻮﻧ ْ‬
‫ﻀ ﱞﻞ ﻋَﻠﹶﻴْﻬَﺎ( )‪ (١٠٨‬ﳎﺎﺯﻩ‪ :‬ﻳﻀﻞ ﳍﺎ ﺃﻱ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﻫﺪﺍﻩ ﻟﻨﻔﺴﻪ‪.‬‬
‫)ﻓﹺﺈﻧﱠﻤَﺎ َﻳ ِ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻫﻮﺩ )‪(١١‬‬

‫)ﺁﻟﺮ( )‪ (١‬ﺳﺎﻛﻦ‪ ،‬ﳎﺎﺯﻩ ﳎﺎﺯ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﳎﺎﺯﻫﻦ ﳎﺎﺯ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ‪ ،‬ﻭﳎﺎﺯﻩ ﰲ ﺍﳌﻌﲎ‪ .‬ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ‬
‫ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ‪.‬‬
‫)ﺁﻟ ﹺﺮ ﻛﺘَﺎﺏٌ(‪ :‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ‪ ،‬ﻛﻘﻮﻟﻪ‪ :‬ﻫﺬﺍ ﻛﺎﺏ‪.‬‬
‫) ِﻣ ْﻦ ﹶﻟ ُﺪ ﹾﻥ( )‪ (١‬ﺃﻱ ﻫﺬﺍ ﻗﺮﺁﻥ ﻣﻦ ﻋﻨﺪﺡ ﻟﺪﻥ ﻭﻟﺪﻥ ﻭﻟﺪﹰﺍ ﺳﻮﺍﺀ ﻭﻟﺪ‪.‬‬
‫ﲔ َﻳﺴْﺘ ْﻐﺸُﻮ ﹶﻥ ِﺛﻴَﺎَﺑ ُﻬ ْﻢ( )‪ (٥‬ﻭﺍﻟﻌﺮﺏ ﺗﺪﺧﻞ ﺃﻻ ﺗﻮﻛﻴﺪﹰﺍ ﻭﺇﳚﺎﺑﹰﺎ ﻭﺗﻨﺒﻴﻬﺎﹰ‪.‬‬ ‫)ِﻟَﻴﺴَْﺘ ﺨْﻔﹸﻮﺍ ِﻣ ْﻨﻪُ ﹶﺃ ﹶﻻ ِﺣ َ‬
‫ﷲ ﺭﹺﺯْﻗﹸﻬَﺎ( )‪ (٦‬ﻛﻞ ﺁﻛﻞ ﻓﻬﻮ ﺩﺍﺑﺔ‪ ،‬ﻭﳎﺎﺯﻩ‪ :‬ﻭﻣﺎ ﺩﺍﺑﺔ ﰲ ﺍﻷﺭﺽ؛ ﻭﻣﻦ ﻣﻦ ﺣﺮﻭﻑ‬ ‫ﺽ ﺇﻻﹼ َﻋﻠﹶﻰ ﺍ ِ‬
‫) َﻭﻣَﺎ ِﻣ ْﻦ ﺩَﺍﺑﱠﺔ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺍﻟﺰﻭﺍﺋﺪ‪.‬‬
‫ﺏ ﺇﱃ ﺃﹸﻣﱠ ٍﺔ َﻣ ْﻌﺪُﻭ َﺩ ٍﺓ( )‪ (٨‬ﺃﻱ ﺇﱃ ﺣﲔ ﻣﻮﻗﻮﺕ ﻭﺃﺟﻞ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﻭﺍﺩﱠ ﹶﻛ َﺮ َﺑ ْﻌ َﺪ ﺃﹸﻣﱠ ٍﺔ(‬ ‫)ﻭَﻟِﺌ ْﻦ ﺃﹶﺧﱠﺮْﻧَﺎ َﻋﻨْﻬ ْﻢ ﺍﻟ َﻌﺬﹶﺍ َ‬
‫)‪ (١٢٤٥‬ﺃﻱ ﺑﻌﺪ ﺣﲔ‪.‬‬
‫)ﹶﺃ ﹶﻻ َﻳ ْﻮ َﻡ ﻳَﺄﺗِﻴ ﹺﻬ ْﻢ( )‪ (٨‬ﺃﻻ ﺗﻮﻛﻴﺪ ﻭﺇﳚﺎﺏ ﻭﺗﻨﺒﻴﻪ‪.‬‬
‫) َﻭ َﺣﹶﻠ َﻖ ﹺﺑ ﹺﻬ ْﻢ( )‪ (٨‬ﺃﻱ ﻧﺰﻝ ﻬﺑﻢ ﻭﺃﺻﺎﻬﺑﻢ‪.‬‬
‫ﺱ ﻛﹶﻔﹸﻮﺭٌ( )‪ (٩‬ﳎﺎﺯﻩ‪ :‬ﻓﻌﻮﻝ ﻣﻦ ﻳﺌﺴﺖ‪.‬‬ ‫)ﹶﻟَﻴﺆُ ٌ‬
‫) َﻭﹶﻟِﺌ ْﻦ ﹶﺃ ﹶﺫ ﹾﻗﻨَﺎ ُﻩ َﻧ ْﻌﻤَﺎ َﺀ( )‪ (١٠‬ﺃﻱ ﺃﻣﺴﺴﻨﺎﻩ ﻧﻌﻤﺎﺀ‪.‬‬
‫) َﻭَﻳﻘﹸﻮ ﹸﻝ ﺍ َﻷ ْﺷﻬَﺎ ُﺩ( )‪ (١٨‬ﻭﺍﺣﺪﻫﻢ ﺷﺎﻫﺪ ﲟﻨﺰﻟﺔ ﺻﺎﺣﺐ ﻭﺍﳉﻤﻴﻊ ﺃﺻﺤﺎﺏ‪ ،‬ﻭﻳﻘﻮﻝ‪ :‬ﺑﻌﻀﻬﻢ ﺷﻬﻴﺪ ﰲ ﻣﻌﲎ ﺷﺎﻫﺪ‬
‫ﲟﻨﺰﻟﺔ ﺷﺮﻳﻒ ﻭﺍﳉﻤﻴﻊ ﺃﺷﺮﺍﻑ‪.‬‬
‫ﲔ( )‪ (١٨‬ﳎﺎﺯﻩ‪ :‬ﻟﻌﻨﺔ ﺍﷲ‪ ،‬ﻭﺃﻻ ﺇﳚﺎﺏ ﻭﺗﻮﻛﻴﺪ ﻭﺗﻨﺒﻴﻪ‪.‬‬ ‫ﷲ َﻋﻠﹶﻰ ﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬ ‫)ﹶﺃ ﹶﻻ ﹶﻟ ْﻌَﻨﺔﹸ ﺍ ِ‬
‫) َﻭﹶﺃﺧَْﺒﺘُﻮﺍ ﺇﹺﱃ َﺭﺑﱢ ﹺﻬ ْﻢ( )‪ (٢٣‬ﳎﺎﺯﻩ‪ :‬ﺃﺗﺎﺑﻮﺍ ﺇﱃ ﺭﻬﺑﻢ ﻭﺗﻀﺮﻋﻮﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﺧﻀﻌﻮﺍ ﻭﺗﻮﺍﺿﻌﻮﺍ ﻟﻪ‪.‬‬
‫ﻼ( )‪ (٢٤‬ﳎﺎﺯﻩ‪ :‬ﻣَﺜﻞ ﺍﻟﻜﺎﻓﺮ ﻭﻫﻮ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ‬ ‫ﺴَﺘ ﹺﻮﻳَﺎ ِﻥ َﻣﹶﺜ ﹰ‬
‫ﲑ ﻭﺍﻟﺴﱠﻤِﻴ ﹺﻊ َﻫ ﹾﻞ َﻳ ْ‬‫ﺼﹺ‬‫ﺻﻢﱢ ﻭَﺍﻟْﺒ َ‬
‫) َﻣﹶﺜﻞﹸ ﺍﻟ ﹶﻔﺮﹺﻳ ﹶﻘ ْﻴ ﹺﻦ ﻛﹶﺎ َﻷ ْﻋﻤَﻰ ﻭﺍﻷ َ‬
‫ﻻ ﻳﺒﺼﺮ ﺍﳍﺪﻯ ﻭﺍﳊﻖ ﻭﻻ ﺃﻣﺮ ﺍﷲ ﻭﺇﻥ ﻛﺎﻥ ﻳﻨﻈﺮ‪ ،‬ﻭﻫﻮ ﺍﻷﺻﻢ ﺍﻟﺬﻱ ﻻ ﻳﺴﻤﻊ ﺍﳊﻖ ﻭﻻ ﺃﻣﺮ ﺍﷲ ﻭﺇﻥ ﻛﺎﻥ ﻳﺴﻤﻊ‬
‫ﺑﺄﺫﻧﻪ؛ ﻭﺍﳌﺆﻣﻦ ﻭﻫﻮ ﺍﻟﺒﺼﲑ ﺃﻱ ﺍﳌﺒﺼﺮ ﺍﳊﻖ ﻭﺍﳍﺪﻯ‪ ،‬ﻭﻫﻮ ﺍﻟﺴﺎﻣﻊ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺃﻣﺮ ﺍﷲ ﻭﻳﻬﺘﺪﻱ ﻟﻪ‪ ،‬ﻭﳎﺎﺯﻩ ﳎﺎﺯ‬
‫ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻛﻘﻮﻟﻚ‪ :‬ﻣﺜﻞ ﺍﻟﻔﺮﻳﻘﲔ ﻛﻤﺜﻞ ﺍﻷﻋﻤﻰ‪ ،‬ﰒ ﺭﺟﻊ ﺍﻟﻮﺻﻒ ﺇﱃ ﻣﺜﻞ ﺍﻟﻜﺎﻓﺮ ﻭﻣﺜﻞ ﺍﳌﺆﻣﻦ ﻓﻘﺎﻝ‪:‬‬
‫ﻼ( ﺃﻱ ﻻ ﻳﺴﺘﻮﻱ ﺍﳌﺜﻼﻥ ﻣﺜﻼ‪ ،‬ﻭﱄ ﻣﻮﺿﻊ ﻫﻞ ﻫﺎ ﻫﻨﺎ ﻣﻮﺿﻊ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻟﻜﻦ ﻣﻮﺿﻌﻬﺎ ﻫﺎ ﻫﻨﺎ‬ ‫ﺴَﺘ ﹺﻮﻳَﺎ ِﻥ َﻣﹶﺜ ﹰ‬
‫) َﻫ ﹾﻞ َﻳ ْ‬
‫ﻣﻮﺿﻊ ﺍﻹﳚﺎﺏ ﺃﻧﻪ ﻻ ﻳﺴﺘﻮﻳﺎﻥ‪ ،‬ﻭﻣﻮﺿﻊ ﺗﻘﺮﻳﺮ ﻭﲣﺒﲑ‪ ،‬ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻛﺬﺍﻙ‪ ،‬ﻭﳍﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﻣﻮﺿﻊ‬
‫ﻗﺪ‪ ،‬ﻗﺎﻝ‪َ ) :‬ﻫ ﹾﻞ ﺃﹶﺗﻰ َﻋﻠﹶﻰ ﺍ ِﻹ ْﻧﺴَﺎ ِﻥ ﺣِﲔٌ ِﻣ َﻦ ﺍﻟﺪﱠ ْﻫ ﹺﺮ ﹶﻟ ْﻢ َﻳ ﹸﻜ ْﻦ َﺷﻴْﺌﹰﺎ َﻣ ﹾﺬﻛﹸﻮﺭﹰﺍ( )‪ (٧٦١‬ﻣﻌﻨﺎﻫﺎ‪ :‬ﻗﺪ ﺃﱏ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻱ( )‪ (٢٧‬ﻣﻬﻤﻮﺯ ﻷﻧﻪ ﻣﻦ ﺑﺪﺃﺕ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﻭﻝ ﺍﻟﺮﺃﻱ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻬﻤﺰ ﺟﻌﻠﻪ ﻇﺎﻫﺮ ﺍﻟﺮﺃﺱ ﻣﻦ‬ ‫ﺉ ﺍﻟﺮﱠ ﹾﺃ ﹺ‬‫)ﺑَﺎ ِﺩ َ‬
‫ﺑﺪﺍ ﻳﺒﺪﻭ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ‪:‬‬
 ‫ﻯ‬
‫ﻭﻗﺪ َﻋﹶﻠﺘْﲏ ﺫﹸﺭْﺃﺓﹲ ﺑﺎﺩِﻱ َﺑ ِﺪ ْ‬
‫ﺶ ﺃﺫﺭﺃ‪ ،‬ﻭﻧﻌﺠﺔ ﺫﺭﺁﺀ ﰲ‬ ‫ﱐ‪ :‬ﺍﻟﻜﺜﲑ ﺍﻟﺒﻴﺎﺽ ﻭ ﹶﻛَﺒ ٌ‬‫)ﻓﻠﻢ ﻳﻬﻤﺰ ﺟﻌﻠﻬﺎ ﰲ ﺑﺪﺍ‪ ،‬ﺍﻟﺬﱡﺭﺃﺓ ﺍﻟﺸﱠﻤَﻂ ﺍﻟﻘﻠﻴﻞ ﰲ ﺳَﻮﺍﺩٍ‪ ،‬ﻣِﻠ ﺢٌ ﹶﺫﺭْﺁ ﱞ‬
‫ﺃﺫﻬﻧﺎ ﺑﻴﺎﺽ ﺷِﺒ ُﻪ ﺍﻟﻨﱠﻤﺶ‪.‬‬
‫)ﹶﻓﻌَﻠﻰﱠ ﺇ ْﺟﺮَﺍﻣِﻲ( )‪ (٣٥‬ﻭﻫﻮ ﻣﺼﺪﺭ ﺃﺟﺮﻣﺖ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺟﺮﻣﺖ ﲡﺮﻡ‪ ،‬ﻭﻗﺎﻝ ﺍﳍﻴْﺮُﺩﺍﻥ ﺍﻟﺴﱠﻌْﺪﻱﱡ ﺃﺣﺪ ﻟﺼﻮﺹ ﺑﲏ‬
‫ﻚ( )‪ (٣٧‬ﻭﺍﺣﺪ ﻭﲨﻴﻊ ﻭﻫﻲ ﺍﻟﺴﻔﻴﻨﺔ ﻭﺍﻟﺴﱡﻔﻦ‬ ‫ﺐ ﲟﺎ َﺟﺮَﻣﺖ ﻳﺪِﻱ ﻭ َﺟﻨَﻰ ﻟﺴﺎﱐ )ﺍﻟﻔﹸ ﹾﻠ َ‬ ‫ﲔ ﺫﻧ ﹴ‬
‫َﺳﻌْﺪ‪) :‬ﻃﹶﺮﻳﺪُ ﻋَﺸﲑ ٍﺓ ﻭﺭَﻫ َ‬
‫ﻣﺜﻞ ﺍﻟﺴﻼﻡ ﻭﺍﺣﺪﻫﺎ ﺍﻟﺴﻼﻣﺔ ﻣﺜﻞ ﻧﻌﺎﻡ ﻭﻧﻌﺎﻣﺔ‪ ،‬ﻭﻗﺘﺎﺩ ﻭﻗﺘﺎﺩﺓ‪.‬‬
‫ﺠﺮَﺍﻫَﺎ( )‪ (٤١‬ﺃﻱ ﻣﺴﲑﻫﺎ ﻭﻫﻲ ﻣﻦ ﺟﺮﺕ ﻬﺑﻢ‪ ،‬ﻭﻣﻦ ﻗﺎﻝ‪ :‬ﳎﺮﺍﻫﺎ ﺟﻌﻠﻪ ﻣﻦ ﺃﺟﺮﻳﺘﻬﺎ ﺃﻧﺎ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬ ‫ﷲ َﻣ ْ‬‫ﺴ ﹺﻢ ﺍ ِ‬
‫)ﹺﺑ ْ‬
‫ﺝ ﺧُﻠﻮ ُﺩ‬
‫ﺲ ‪ ...‬ﻟﻮ ﻛﺎﻥ ﻟﻠﻨﻔﺲ ﺍﻟﻠﱠ ﺠُﻮ ﹺ‬ ‫ﺠﺮَﻯ ﺩﺍﺣ ﹴ‬ ‫ﺕ َﺣﺮْﺳﹰﺎ ﻗﺒﻞ ُﻣ ْ‬ ‫ﻭﻋُﻤﺮ ُ‬
‫ﺠﺮَﻯ ﺩﺍﺣﺲ‪.‬‬‫ﻗﻮﻟﻪ‪ :‬ﺣﺮﺳﹰﺎ ﻳﻌﲏ ﺩﻫﺮﺍﹰ؛ ﻭﻳﻘﺎﻝ‪َ :‬ﻣ ْ‬
‫) َﻭﻣُ ْﺮﺳَﺎﻫَﺎ( )‪ (٤١‬ﺃﻱ ﻭﻗﻔﻬﺎ ﻭﻫﻮ ﻣﺼﺪﺭ ﺃﺭﺳﻴﺘﻬﺎ ﺃﻧﺎ‪.‬‬
‫ﺾ ﺍﳌﹶﺎ ُﺀ( )‪ (٤٤‬ﻏﺎﺿﺖ ﺍﻷﺭﺽ ﻭﺍﳌﺎﺀ‪ ،‬ﻭﻏﺎﺽ ﺍﳌﺎﺀ ﻳﻐﻴﺾ‪ ،‬ﺃﻱ ﺫﻫﺐ ﻭﻗﻞﱠ‪.‬‬ ‫)ﻭَﻏﻴ َ‬
‫)ﺍﳉﹸﻮ ِﺩﻯﱢ( )‪ (٤٤‬ﺍﺳﻢ ﺟﺒﻞ‪ ،‬ﻗﺎﻝ ﺯﻳﺪ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻧُﻔﻴﻞ ﺍﻟ َﻌﺪَﻭﻱﱡ‪:‬‬
‫ﳉ ُﻤ ُﺪ‬
‫ﻭﹶﻗﺒْﻠﻨﺎ َﺳﺒﱠﺢ ﺍﳉﹸﻮ ِﺩﻱﱡ ﻭﺍ ﹸ‬
‫)ﹺﺇ ﹾﻥ ﻧَﻘﹸﻮﻝﹲ ﹺﺇﻻﱠ ﺍﻋﺘﺮَﺍ َﻙ َﺑ ْﻌﺾُ ﺁِﻟ َﻬِﺘﻨَﺎ ﹺﺑﺴُﻮ ٍﺀ( )‪ (٥٤‬ﻭﻫﻮ ﺍﻓﺘﻌﻠﻚ ﻣﻦ ﻋﺮﻭﺗﻪ‪ ،‬ﺃﻱ ﺃﺻﺎﺑﻚ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺧﺮﺍﺵ‪.‬‬
‫ﻼ ﻋﻨﺪﻧﺎ ﻭﻫﻮ ﻓﺎﺗﻚ ‪ ...‬ﻣِﻦ ﺍﻟﻘﻮﻡ ﺑﻌﺮﻭﻩ ﺍﺟﺘﺮﺍ ُﺀ ﻭﻣَﺄﹶﺛﻢُ‬ ‫ﺗَﺬﻛﱠﺮ َﺩ ْﺧ ﹰ‬
‫ﺻَﻴِﺘﻬَﺎ( )‪ (٥٦‬ﳎﺎﺯﻩ ﺇﻻ ﻫﻮ ﰲ ﻗﺒﻀﺘﻪ ﻭﻣﻠﻜﻪ ﻭﺳﻠﻄﺎﻧﻪ‪.‬‬ ‫)ﹺﺇﻻﱠ ﻫُ َﻮ ﺁﺧِﺬ ﹺﺑﻨَﺎ ِ‬

‫)ﹶﺃ ْﻣ َﺮ ﹸﻛﻞﱢ َﺟﺒﱠﺎﺭ َﻋﻨﹺﻴ ٍﺪ( )‪ (٥٩‬ﻭﻫﻮ ﺍﻟﻌﻨﻮﺩ ﺃﻳﻀﹰﺎ ﻭﺍﻟﻌﺎﻧﺪ ﺳﻮﺍﺀ ﻭﻫﻮ ﺍﳉﺎﺋﺮ ﺍﻟﻌﺎﺩﻝ ﻋﻦ ﺍﳊﻖ ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ‪:‬‬
‫ﺇﻧَﻲ ﻛﺒﲑٌ ﻻ ﺃﻃﻴ ُﻖ ﺍﻟ ُﻌﻨﱠﺪﺍ‬
‫ﻳﻌﲏ ﻣﻦ ﺍﻹﺑﻞ‪ ،‬ﻭﻳﻘﺎﻝ ﻋﺮﻕ ﻋﺎﻧﺪ‪ ،‬ﺃﻱ ﺿﺎﺭ ﻻ ﻳﺮﻗﺎ‪ ،‬ﻗﺎﻝ ﺍﻟَﻌ ﺠﱠﺎﺝ‪:‬‬
‫ﻯ ﺍﻟِﻌ ْﺮ ﻕُ ﺑﻪ ﺍﻟﻀﱠ ﹺﺮﻯﱡ‬ ‫ﺿ َﺮ َ‬‫ﳑﺎ َ‬
‫ﺸﹶﺄﻛﹸﻢْ ِﻣ َﻦ ﺍﻷَﺭْﺽ( )‪ (٦١‬ﺃﻱ ﺍﺑﺘﺪﺃﻛﻢ ﻓﺨﻠﻘﻜﻢ ﻣﻨﻬﺎ‪.‬‬ ‫)ﻫُ َﻮ ﹶﺃﻧْ َ‬
‫)ﻭَﺍﺳَْﺘﻌْ َﻤ َﺮﻛﹸﻢْ( )‪ (٦١‬ﳎﺎﺯﻩ‪ :‬ﺟﻌﻠﻜﻢ ُﻋﻤّﺎﺭ ﺍﻷﺭﺽ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﻋﻤﺮﺗﻪ ﺍﻟﺪﺍﺭ‪ ،‬ﺃﻱ ﺟﻌﻠﺘﻬﺎ ﻟﻪ ﺃﺑﺪﹰﺍ ﻭﻫﻲ ﺍﻟﻌﻤﺮﻱ ﻭﺃﺭﻗﺒﺘﻪ‪:‬‬
‫ﺃﺳﻜﻨﺘﻪ ﺇﻳّﺎﻫﺎ ﺇﱃ ﻣﻮﺗﻪ‪.‬‬
‫)ﻗﹶﺎﻟﹸﻮﺍ َﺳ ﻼﹶﻣﹰﺎ ﻗﺎﻝ ﺳَﻼﻡٌ( )‪ ،(٦٩‬ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺘﻤﻜﻦ ﰲ ﺍﻟﻨﺼﺐ ﻭﻟﻪ ﻣﻮﺿﻌﺎﻥ‪ :‬ﻣﻮﺿﻊ ﺣﻜﺎﻳﺔ‪ ،‬ﻭﻣﻮﺿﻊ ﺁﺧﺮ ﻳﻌﻤﻞ ﻓﻴﻤﺎ‬
‫ﺑﻌﺪﻩ ﻓﻴﻨﺼﺐ‪ ،‬ﻓﺠﺎﺀ ﻗﻮﻟﻪ‪ :‬ﻗﺎﻟﻮﺍ ﺳﻼﻣﺎﹰ‪ ،‬ﻣﻨﺼﻮﺑﹰﺎ ﻷﻥ ﻗﺎﻟﻮﺍ‪ :‬ﻋﻤﻞ ﻓﻴﻪ ﻓﻨﺼﺐ‪ ،‬ﻭﺟﺎﺀ ﻗﻮﻟﻪ ﺳﻼﻡ ﻣﺮﻓﻮﻋﹰﺎ ﻋﻠﻰ ﺍﳊﻜﺎﻳﺔ‪،‬‬
‫ﻭﱂ ﻳﻌﻤﻞ ﻓﻴﻪ ﻓﻴﻨﺼﺒﻪ‪.‬‬
‫ﺠ ﹴﻞ َﺣﻨﹺﻴ ٍﺬ( )‪ (٦٩‬ﰲ ﻣﻮﺿﻊ ﳏﻨﻮﺫ ﻭﻫﻮ ﺍﳌﺸﻮﻯّ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺣﻨَﺬﺕ ﻓﺮﺳﻲ‪ ،‬ﺃﻱ ﺳﺨﻨﺘﻪ ﻭﻋﺮّﻗﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﻟَﻌ ﺠﱠﺎﺝ‪:‬‬ ‫)ﹶﺃ ﹾﻥ ﺟَﺎ َﺀ ﹺﺑِﻌ ْ‬
‫ﻭﺭﻫِﺒﺎ ﻣِﻦ َﺣﻨْﺬﻩ ﺃﻥ َﻳ ْﻬﺮَﺟﺎ‬
‫)َﻧ ِﻜ َﺮﻫُﻢْ( )‪ (٧٠‬ﻭﺃﻧﻜﺮﻫﻢ ﺳﻮﺍﺀ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸَﻰ‪:‬‬
‫ﺐ ﻭﺍﻟﺼﱠﻠﹶﻌﺎ‬ ‫ﺕ ‪ ...‬ﻣﻦ ﺍﳊﻮﺍﺩﺙ ﺇﻻﹼ ﺍﻟﺸﱠ ْﻴ َ‬‫ﻓﺄﻧﻜﺮﺗْﲏ ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﺬﻱ َﻧﻜِﺮ ْ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﻗﺎﻝ ﻳﻮﻧﺲ‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﺃﻧﺎ ﺍﻟﺬﻱ ﺯﺩﺕ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﰲ ﺷﻌﺮ ﺍﻷﻋﺸﻰ ﺇﱃ ﺁﺧﺮﻩ ﻓﺬﻫﺐ ﻓﺄﺗﻮﺏ ﺇﱃ‬
‫ﺍﷲ ﻣﻨﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﺳﺘﻨﻜﺮﻫﻢ‪.‬‬
‫ﺲ ِﻣ ْﻨ ُﻬ ْﻢ ﺧِﻴﻔﺔﹸ( )‪ (٧٠‬ﺃﻱ ﺃﺣﺲّ ﻭﺃﺿﻤﺮ ﰲ ﻧﻔﺴﻪ ﺧﻮﻓﹰﺎ‪.‬‬ ‫)ﻭَﺃ ْﻭ َﺟ َ‬
 ‫)ﺣَﻤِﻴﺪٌ ﻣَ ﺠﹺﻴﺪٌ( )‪ (٧٣‬ﺃﻱ ﳏﻤﻮﺩ ﻣﺎﺟﺪ‪.‬‬
‫) َﻋ ْﻦ ﺇ ْﺑﺮَﺍﻫِﻴ َﻢ ﺍﻟﺮﻭﻉ( )‪ (٧٤‬ﺃﻱ ﺍﻟﺬﱡﻋﺮ ﻭﺍﻟﻔﹶﺰﻉ‪.‬‬
‫)ﻣُﻨﹺﻴﺐُ( )‪ (٧٥‬ﺃﻱ ﺭﺍﺟﻊ ﺗﺎﺋﺐ‪.‬‬
‫) ِﺳ ﹶﺊ ﹺﺑ ﹺﻬ ْﻢ( )‪ (٧٧‬ﻭﻫﻮ ﻓﹸﻌ ﹶﻞ ﻬﺑﻢ ﺍﻟﺴﻮﺀ‪.‬‬
‫ﻱ ﺑﻦ ﺯﻳﺪ‪:‬‬ ‫)ﻫﺬﹶﺍ ﻳَﻮْﻡٌ َﻋﺼِﻴﺐٌ( )‪ (٧٧‬ﺃﻱ ﺷﺪﻳﺪ‪ ،‬ﻳﻌﺼﺐ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺸﺮ‪ ،‬ﻭﻗﺎﻝ َﻋ ِﺪ َ‬
‫ﺐ‬
‫ﻚ ﱂ ﺃﹸﻋُﺮﱢ ِﺩ ‪ ...‬ﻭﻗﺪ ﺳﻠﻜﻮ َﻙ ﰲ ﻳﻮ ﹴﻡ ﻋﺼﻴ ﹺ‬ ‫ﺖ ﻟِﺰﺍ َﺯ ﺧﺼ ِﻤ َ‬ ‫ﻭﻛﻨ ُ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺐ ﺍﻟ ﹶﻘ ﹺﻮﻱﱢ ﺍﻟﺴﱡﻠﱠﻢ ﺍﻟﻄﱢﻮﺍﻻ‬ ‫ﺼ َ‬ ‫ﺐ ﺍﻷﺑْﻄﺎﻻ ‪َ ...‬ﻋ ْ‬ ‫ﻳﻮﻡٌ ﻋﺼﻴﺐٌ ﻳَﻌﺼ ﹺ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺐ‬
‫ﻕ َﻋﺼِﻴ ُ‬ ‫ﻚ ﺇﻻ ﺗُﺮﺽ ﺑَﻜ َﺮ ﺑﻦ ﻭﺍﺋ ﹴﻞ ‪ ...‬ﻳﻜ ْﻦ ﻟﻚ ﻳﻮﻡٌ ﺑﺎﻟﻌِﺮﺍ ﹺ‬ ‫ﻭﺇﻧ َ‬
‫)ُﻳ ْﻬ َﺮﻋُﻮ ﹶﻥ ﹺﺇﹶﻟ ْﻴ ِﻪ( )‪ (٧٨‬ﺃﻱ ﻳُﺴﺘَﺤﺜﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﲟُﻌﺠَﻼﺕ ﳓﻮﻩ ﻣَﻬﺎ ﹺﺭﻉُ‬
‫)ﹶﺃ ْﻭ ﺁﻭﹺﻯ ﺇﹺﱃ ﺭُ ﹾﻛ ﹴﻦ َﺷﺪِﻳ ٍﺪ( )‪ (٨٠‬ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﺁﻭﻳﺖ ﺇﻟﻴﻚ ﻭﺃﻧﺎ ﺁﻭﻱ ﺇﻟﻴﻚ ﺃﹸﻭﻳّﹰﺎ ﻭﺍﳌﻌﲏ‪ :‬ﺻﺮﺕ ﺇﻟﻴﻚ ﻭﺍﻧﻀﻤﻤﺖ‪،‬‬
‫ﻭﳎﺎﺯ ﺍﻟﺮﻛﻦ ﻫﺎ ﻫﻨﺎ ﻋﺸﲑﺓ‪ ،‬ﻋﺰﻳﺰﺓ‪ ،‬ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻴﻌﺔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺲ ﻭﳎ ٍﺪ ﺑﺎ ِﻥ‬ ‫ﻳﺄﻭﹺﻯ ﺇﱃ ﺭﻛ ﹴﻦ ﻣﻦ ﺍﻷﺭﻛﺎﻥ ‪ ...‬ﰲ ﻋﺪ ٍﺩ ﹶﻃْﻴ ﹴ‬
‫ﺲ ﻭﺷﺮﺍﺏ ﻃﻴﺲ ﺃﻱ ﻛﺜﲑ‪.‬‬ ‫ﱭ ﻃﹶﻴ ﹴ‬ ‫ﺍﻟﻄﻴﺲ‪ :‬ﺍﻟﻜﺜﲑ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﺗﺎﻧﺎ ﺑﻠ ﹴ‬
‫ﱐ‪:‬‬
‫ﻚ( )‪ (٨١‬ﻳﻘﺎﻝ‪ :‬ﺳﺮﻳﺖ ﻭﺃﺳﺮﻳﺖ ﺑﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﱡﺑﻴﺎ ﱡ‬ ‫)ﻓﺄ ْﺳ ﹴﺮ ﺑﹺﺄﻫْﻠ َ‬
‫ﺕ ﻋﻠﻴﻪ ﻣﻦ ﺍﳉﻮﺯﺍﺀ ﺳﺎﺭﻳﺔﹲ ‪ ...‬ﺗُﺰﺟﻲ ﺍﻟﺸﱢﻤﺎ ﹸﻝ ﻋﻠﻴﻪ ﺟﺎ ِﻣ َﺪ ﺍﻟَﺒ َﺮ ِﺩ‬ ‫َﺳ َﺮ ْ‬
‫ﻭﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﺑﺎﻟﻠﻴﻞ‪.‬‬
‫ﻚ( ﻣﻨﺼﻮﺑَﺔ ﻷﻬﻧﺎ ﰲ ﻣﻮﺿﻊ ﻣﺴﺘﺜﲎ ﻭﺍﺣ ٍﺪ ﻣﻦ ﲨﻴﻊ‬ ‫ﺖ ِﻣْﻨ ﹸﻜ ْﻢ ﹶﺃ َﺣ ًﺪ ﹺﺇﻻﱠ ﺃ ْﻣ َﺮﹶﺃَﺗ َ‬
‫ﻚ ﹺﺑ ِﻘ ﹾﻄ ﹴﻊ ِﻣ َﻦ ﺍﻟﻠﱠْﻴ ﹺﻞ َﻭ ﹶﻻ َﻳ ﹾﻠَﺘ ِﻔ ْ‬
‫)ﻓﹶﺄ ْﺳ ﹺﺮ ﹺﺑﹶﺄ ْﻫِﻠ َ‬
‫ﻓﻴﺨﺮﺟﻮﻧﻪ ﻣﻨﻬﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻣﺮﺭﺕ ﺑﻘﻮﻣﻚ ﺇﻻ ﺯﻳﺪﹰﺍ ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﳚﻌﻞ ﳎﺎﺯﻫﺎ ﻋﻠﻰ ﳎﺎﺯ ﻗﻮﻟﻪ‪ :‬ﻻ ﻳﻠﺘﻔﺖ ﻣﻦ‬
‫ﺃﻫﻠﻚ ﺇﻻ ﺍﻣﺮﺃﺗﻚ ﻓﺈﻬﻧﺎ ﺗﻠﺘﻔﺖ ﻓﲑﻓﻌﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﺠﻤﻟﺎﺯ ﻭﺍﻟﺴﺮﻯ ﺑﺎﻟﻠﻴﻞ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﻓﺒﺎﺕ ﻭﺃ ْﺳﺮَﻯ ﺍﻟﻘﻮ ُﻡ ﺁﺧﺮ ﻟﻴﻠﻬﻢ ‪ ...‬ﻭﻣﺎ ﻛﺎﻥ َﻭﻗﱠﺎﻓﹰﺎ ﺑﻐﲑ ﻣُﻌﺼﱠ ﹺﺮ‬
‫) ِﺣ ﺠَﺎ َﺭ ﹰﺓ ِﻣ ْﻦ ِﺳ ﺠﱢﻴ ﹴﻞ( )‪ (٨٢‬ﻭﻫﻮ ﺍﻟﺸﺪﻳﺪ ﻣﻦ ﺍﳊﺠﺎﺭﺓ ﺍﻟﺼﱡﻠﺐ ﻭﻣﻦ ﺍﻟﻀﺮﺏ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺿﺮْﺑﹰﺎ ﺗَﻮﺍﺻَﻰ ﺑﻪ ﺍﻷﺑﻄﺎ ﹸﻝ ِﺳ ﺠّﻴﻼ‬ ‫َ‬
‫ﻭ ﺑﻌﻀﻬﻢ ﳛﻮﱠﻝ ﺍﻟﻼﻡ ﻧﻮﻧﹰﺎ ﻛﻘﻮﻝ ﺍﻟﻨّﺎﺑﻐﺔ‪:‬‬
‫ﺞ ﻛﺎﻟﻠﹼﻴﺚ ﻳَﺴْﻤﻮ ‪ ...‬ﻋﻠﻰ ﺃﹶﻭﺻﺎﻝ ﺫﻳﱠﺎ ﹴﻝ ﹺﺭﹶﻓﻦﱢ‬ ‫ﺑﻜﻞ ﻣُ َﺪﺟﱠ ﹴ‬
‫ﻳﺮﻳﺪ ﹺﺭﹶﻓﻞﹼ‪.‬‬
‫ﺴﻮﱠ َﻣ ﹰﺔ( )‪ (٨٣‬ﺃﻱ ﻣُﻌﻠﻤﺔ ﺑﺎﻟﺴﻴﻤﺎﺀ ﻭﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ﺃﻣﺜﺎﻝ ﺍﳋﻮﺍﺗﻴﻢ‪.‬‬ ‫ﺽ‪ :‬ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ‪) :‬ﻣُ َ‬ ‫َﻣ ْﻨﻀُﻮ ﹴ‬
‫ﻑ ﻷ ﻧﻪ ﺍﺳ ُﻢ ﻣﺆﻧﺜﺔٍ‪ ،‬ﻭﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ‪ :‬ﻭﺇﱃ ﺃﻫﻞ‬ ‫) َﻭﺇﹺﱃ َﻣ ْﺪَﻳ َﻦ ﹶﺃﺧَﺎ ُﻫ ْﻢ( )‪َ (٨٤‬ﻣﺪْﻳ َﻦ ﻻ ﻳﻨﺼﺮ ُ‬
‫ﲑ( ﺃﻱ ﻣَﻦ ﰲ ﺍﻟﻌﲑ‪.‬‬
‫َﻣﺪْﻳﻦ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻠﻪ‪ ،‬ﻗﺎﻝ‪َ ) :‬ﻭ ْﺳﹶﺌ ﹺﻞ ﺍﻟ ﹶﻘ ْﺮَﻳﹶﺔ( )‪ (١٢٨٢‬ﺃﻱ ﺃﻫﻞ ﺍﻟﻘﺮﻳﺔ ) َﻭ َﺳ ﹺﻞ ﺍ ﹾﻟِﻌ َ‬
‫ﺨ ﹾﺬﺗُﻤُﻮﻩُ َﻭﺭَﺍ َﺀ ﹸﻛ ْﻢ ِﻇ ْﻬ ﹺﺮﻳّﹰﺎ( )‪ (٩٢‬ﳎﺎﺯﻩ‪ :‬ﺃﻟﹾﻘﻴﺘﻤﻮﻩ ﺧﻠﻒ ﻇﻬﻮﺭﻛﻢ ﻓﻠﻢ ﺗﻠﺘﻔﺘﻮ ﺍ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻟﻠﺬﻱ ﻻ ﻳﻘﻀﻰ‬ ‫)ﻭَﺍﺗﱠ َ‬
‫ﺕ ﲝﺎﺟﱵ ﻭﺟﻌﻠﺘَﻬﺎ ﻇِﻬﺮﻳّﺔ ﺃﻱ ﺧﻠﻒ ﻇﻬﺮﻙ؛ ﻭﻗﺎﻝ‪:‬‬ ‫ﺣﺎﺟﺘﻚ ﻭﻻ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ‪ :‬ﻇﻬﺮ َ‬
 ‫ﻭﺟﺪﻧﺎ ﺑﲏ ﺍﻟَﺒﺮْﺻﺎ ِﺀ ﻣِﻦ ﻭﻟﺪ ﺍﻟﻈﱠ ْﻬ ﹺﺮ‬
‫ﺃﻱ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻈﻬﺮﻭﻥ ﻬﺑﻢ ﻭﻻ ﻳﻠﺘﻔﺘﻮﻥ ﺇﱃ ﺃﺭﺣﺎﻣﻬﻢ‪.‬‬

‫)ﹶﺃ ﹶﻻ ُﺑﻌْﺪﹰﺍ ِﻟ َﻤ ْﺪَﻳ َﻦ( )‪ (٩٦‬ﳎﺎﺯﻩ‪ :‬ﺑُﻌﺪﹰﺍ ﻷﻫﻞ ﻣَﺪْﻳﻦ ‪ ،‬ﻭﳎﺎﺯ ﺃﻻ ﳎﺎﺯ ﺍﻟﺘﻮﻛﻴﺪ ﻭﺍﻟﺘﺜﺒﻴﺖ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻭﻧﺼﺐ ﺑﻌﺪﹰﺍ ﻛﻤﺎ ﻳﻨﺼﺒﻮﻥ‬
‫ﻼ‪.‬‬
‫ﻼ ﻭﺳَﻬ ﹰ‬ ‫ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﰲ ﻣﻮﺍﺿﻊ ﺍﻟﻔﻌﻞ ﻛﻘﻮﳍﻢ‪ :‬ﺑﻌﺪﹰﺍ ﻭﺳﺤﻘﹰﺎ ﻭﺳﻘﻴﹰﺎ ﻭ َﺭﻋْﻴﹰﺎ ﻟﻚ ﻭﺃﻫ ﹰ‬
‫)ﺍﻟﺮﱢﹾﻓ ُﺪ ﺍﹶﳌ ْﺮﻓﹸﻮ ُﺩ( )‪ (٩٩‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻟ َﻌﻮْﻥ ﺍﳌﻌﺎﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﻓﺪﺗُﻪ ﻋﻨﺪ ﺍﻷﻣﲑ‪ ،‬ﺃﻱ ﺃﻋﻨﺘُﻪ ﻭﻫﻮ ﻣﻦ ﻛﻞ ﺧﲑ ﻭﻋﻮﻥ‪ ،‬ﻭﻫﻮ‬
‫ﻣﻜﺴﻮﺭ ﺍﻷﻭﻝ ﻭﺇﺫﺍ ﻓﺘﺤﺖ ﺃﻭﻟﻪ ﻓﻬﻮ ﺍﻟ ِﻘﺪْﺡ ﺍﻟﻀﱠ ﺨْﻢ ﻗﺎﻝ ﺍﻷ ْﻋﺸَﻰ‪:‬‬
‫ُﺭﺏﱠ َﺭ ﹾﻓ ٍﺪ‬
‫ﺐ ﳍﺐ( )‪(١٨١‬‬ ‫ﺖ ﻳَﺪَﺍ ﹶﺃﺑﹺﻲ ﹶﻟ َﻬ ﹴ‬
‫) ﹶﻏ ْﻴ َﺮ ﺗَﺘْﺒﹺﻴﺐﹴ( )‪ (١٠٢‬ﺃﻱ ﺗﺪﻣﲑ ﻭﺇﻫﻼﻙ ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﺗﺒﱠﺒﺘُﻪ ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪َ ) :‬ﺗﺒﱠ ْ‬
‫ﻭﻳﻘﺎﻝ‪َ :‬ﺗﺒّﹰﺎ ﻟﻚ‪.‬‬
‫ﻒ ﻓﻘﻄﹶﻌﻬﺎ‬‫ﺠﺬﹸﻭ ٍﺫ( )‪ (١٠٩‬ﺃﻱ ﻏﲑ ﻣﻘﻄﻮﻉ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺟﺬﺫﺕ ﺍﻟﻴﻤﲔ ﺃﻱ ﺍﳊﻠﻒ‪) ،‬ﺟﺬﹼ ﺍﻟﺼﱢِﻠﻴّﺎﻧﺔ( ﺃﻱ َﺣﹶﻠ َ‬ ‫) َﻋﻄﹶﺎ ًﺀ ﹶﻏ ْﻴ َﺮ َﻣ ْ‬
‫ﷲ ﺩﺍﺑﺮﻫﻢ‪ ،‬ﺃﻱ ﻗﻄﹶﻊ ﺃﺻﻠﻬﻢ ﻭﺑﻘﻴﱠﺘﻬﻢ‪.‬‬ ‫ﻭﻣﻨﻪ ﺟﺬﺫﺕ ﺍﳊﺒﻞ ﺇﺫ ﻗﻄﻌﺘﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺟﺬﹼ ﺍ ُ‬
‫ﻀﻢّ‪ ،‬ﻭﻣِﺮﻳﺔ ﺍﻟﻨﺎﻗﺔ ﻣﻜﺴﻮﺭﺓ ﻭﻫﻲ ﺩِﺭّﻬﺗﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﺮﻳﺔ ﺍﻟﻔﺮﺱ ﻭﻫﻲ‬ ‫)ﻓِﻲ ِﻣ ْﺮَﻳ ٍﺔ( )‪ (١١٠‬ﺃﻱ ﰲ ﺷﻚﱟ‪ ،‬ﻭﻳﻜﺴﺮ ﺃﻭﳍﺎ ﻭُﻳ َ‬
‫ﻁ‪.‬‬
‫ﺃﻥ ﲤﺮﻳﻪ ﺑﺴﺎﻕ ﺃﻭ ﺯﺟﺮ ﺃﻭﺳَﻮ ٍ‬
‫ﺖ ﺇﱃ ﻗﻮﻟﻚ ﺃﻱ ﺃﺭﺩﺗﻪ‬ ‫) َﻭ ﹶﻻ َﺗ ْﺮ ﹶﻛﻨُﻮﺍ ﺇﹺﱃ ﺍﻟﱠﺬِﻳﻦَ ﹶﻇﹶﻠﻤُﻮﺍ( )‪ (١١٣‬ﺃﻱ ﻻ ﺗﻌﺪﻟﻮﺍ ﻭﻻ ﺗﻨﺰﹺﻋﻮﺍ ﺇﻟﻴﻬﻢ ﻭﻻ ﲤﻴﻠﻮﺍ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺭﻛﻨ ُ‬
‫ﻭﺃﺣﺒﻴﺘﻪ ﻭﻗﺒﹺﻠﺘﻪ‪ ،‬ﻭﳎﺎﺯ ﻇﻠﹶﻤﻮﺍ ﻫﺎ ﻫﻨﺎ ﻛﻔﺮﻭﺍ‪.‬‬
‫ﺕ ﻭﻭﺍﺣﺪﻬﺗﺎ ﺯُﻟﹾﻔﺔ‪ ،‬ﺃﻱ ﺳﺎﻋﺔ ﻭﻣﻨﺰﻟﺔ ﻭﻗﹸﺮﺑﺔ‪ ،‬ﻭﻣﻨﻬﺎ ﲰﻴﺖ ﺍﳌﺰُﺩﻟﻔﺔ‪ ،‬ﻗﺎﻝ ﺍﻟ َﻌﺠﱠﺎﺝ‪:‬‬ ‫) َﻭ ُﺯﻟﹶﻔﹰﺎ ِﻣ َﻦ ﺍﻟﻠ ْﻴ ﹺﻞ( )‪ (١١٥‬ﺃﻱ ﺳﺎﻋﺎ ٍ‬
‫ﺝ ﻃﹶﻮﺍﻩ ﺍﻷ ْﻳ ُﻦ ﳑﻦ َﻭ َﺟﻔﹶﺎ ‪ ...‬ﹶﻃﻲﱠ ﺍﻟﻠﹼﻴﺎﱄ ُﺯﻟﹶﻔﺎ ﹶﻓﺰُﻟﻔﺎ‬ ‫ﻧﺎ ﹴ‬
‫ﲰَﺎﻭ ﹶﺓ ﺍﳍِﻼ ﹺﻝ ﺣﱴ ﺃﺣ ﹶﻘﻮْﻗﻔﺎ‬
‫ﻼ‪.‬‬
‫ﲰﺎﻭﺗﻪ‪ :‬ﺷﺨﺼﻪ ﻭﲰﺎﻭﺓ ﺍﻟﺮﺟﻞ ﺷﺨﺼﻪ‪ ،‬ﻭﻭﻗﻊ‪ ،‬ﹶﻃﻲّ ﻋﻠﻰ ﺿﻤﲑ ﻓ ْﻌ ﹴﻞ ﻟﻠﻤﻄﻰ ﻓﻴﺼﲑ ﺑﻪ ﻓﺎﻋ ﹰ‬
‫)ﹶﻓﹶﻠ ْﻮ ﹶﻻ ﻛﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍ ﹾﻟ ﹸﻘ ُﺮﻭ ِﻥ ِﻣ ْﻦ ﹶﻗَﺒِﻠﻜﹸﻢْ ﺃﹸﻭﻟﹸﻮﺍ َﺑ ِﻘﻴﱠ ٍﺔ( )‪ (١١٧‬ﳎﺎﺯﻩ‪ :‬ﻓﻬﻼ ﻛﺎﻥ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻜﻢ ﺫﻭﻭﺍ ﺑﻘﻴﺔ‪ ،‬ﺃﻱ‬
‫ﻼ ﻣﱠ ِﻤ ْﻦ ﺃﹶﻧْ ﺠَﻴْﻨَﺎ ِﻣ ْﻨ ُﻬ ْﻢ( ﻣﻨﺼﻮﺏ ﻷﻧﻪ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﻘﺮﻭﻥ ﻭﻫﻢ ﳑﻦ‬ ‫ﺽ ﹺﺇﻻﱠ ﹶﻗﻠِﻴ ﹰ‬
‫ﻳﺒﻘﻮﻥ )ﻭَﻳْﻨ َﻬ ْﻮ ﹶﻥ َﻋ ﹺﻦ ﺍﻟ ﹶﻔﺴَﺎ ِﺩ ﻓِﻲ ﺍﻷ ْﺭ ﹺ‬
‫ﺃﳒﻴﻨﺎ‪ ،‬ﻭﳎﺎﺯﻩ‪ :‬ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻓﻠﻮﻻ ﻛﺎﻥ ﻣﻦ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻠﻜﻢ‪.‬‬
‫)ﻣَﺎ ﺃﹸ ْﺗ ﹺﺮﻓﹸﻮﺍ ﻓِﻴ ِﻪ( )‪ (١١٧‬ﺃﻱ ﻣﺎ ﲡﺒﱠﺮﻭﺍ ﻭﺗﻜﱪﻭﺍ ﻋﻦ ﺃﻣﺮ ﺍﷲ ﻭﺻﺪﻭﺍ ﻋﻨﻪ ﻭﻛﻔﺮﻭﺍ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺱ ﺍﳌﹸﺘْﺮَﻓﲔَ ﺍﻟﺼﱡﺪّﺍ ْﺩ ‪ ...‬ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﹸﻤﺘﺎ ْﺩ‬ ‫ُﺗ ْﻬﺪِﻯ ﺭﺅﻭ َ‬
‫ﺍﳌﹸﻤﺘﺎﺩ ﻣِﻦ ﻣﺎﺩ ﻳَﻤﻴﺪ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬

‫ﻚ( )‪ (٦‬ﺃﻱ ﳜﺘﺎﺭﻙ‪.‬‬‫ﻚ ﻳَ ﺠْﺘَﺒﹺﻴﻚَ َﺭﺑﱡ َ‬

‫)ﻭﻛﹶﺬِﻟ َ‬
‫ﺏ( )‪ (٦‬ﺃﻱ ﻋﻠﻰ ﺃﻫﻞ ﻳﻌﻘﻮﺏ‪ ،‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺫﻟﻚ ﺇﻧﻚ ﺇﺫﺍ ﺻﻐﺮﺕ ﺁﻝ ﻗﻠﺖ ﺃﻫﻴﻞ‪ ،‬ﻭﻋﻠﻰ ﺃﻫﻞ ﻣﻠﺘﻪ‬ ‫) َﻭ َﻋﻠﹶﻰ ﺁ ﹺﻝ َﻳ ْﻌﻘﹸﻮ َ‬
‫ﺃﻳﻀﹰﺎ‪.‬‬
‫ﳉﺐﱢ( )‪ (١٠‬ﳎﺎﺯﻫﺎ‪ :‬ﺃﻥ ﻛﻞ ﺷﺊ ) ﹸﻏﻴّﺐ ﻋﻨﻚ ﺷﻴﺌﺎﹰ( ﻓﻬﻮ ﻏﻴﺎﺑﺔ‪ ،‬ﻗﺎﻝ ﺍﹸﳌَﻨ ﺨﱠﻞ ﺑﻦ ﺳُﺒَﻴﻊ ﺍﻟ َﻌ ْﻨﺒَﺮﻱﱡ‪:‬‬ ‫)ﻓِﻲ ﹶﻏﻴَﺎَﺑ ِﺔ ﺍ ﹸ‬
 ‫ﻓﺈﻥ ﺃﻧﺎ ﻳﻮﻣﹰﺎ ﻏﻴﱠﺒَﺘْﻨﹺﻲ ﻏﹶﻴﺎﺑﱵ ‪ ...‬ﻓﺴﲑﻭﺍ ﻣَﺴﲑﻱ ﰲ ﺍﻟﻌﺸﲑﺓ ﻭﺍﻷﻫ ﹺﻞ‬
‫ﻭﺍﳉﺐ‪ :‬ﺍﻟﺮﻛِﻴّﺔ ﺍﻟﱵ ﱂ ﺗُﻄﻮَ‪ ،‬ﻗﺎﻝ ﺍﻷ ْﻋﺸَﻰ‪:‬‬
‫ﺏ ﺍﻟﺴﻤﺎ َﺀ ﺑﺴُﻠﱠ ﹺﻢ‬‫ﺖ ﺃﺳﺒﺎ َ‬‫ﺖ ﰲ ُﺟﺐﱢ ﲦﺎﻧﲔ ﻗﺎﻣ ﹰﺔ ‪ ...‬ﻭ ُﺭﻗﱢﻴ َ‬ ‫ﻟﺌﻦ ﻛﻨ َ‬
‫ﺐ( )‪ (١٥‬ﺃﻱ ﻧﻨﻌﻢ ﻭﻧﻠﻬﻮ ﻭﻗﺎﻝ ﰲ ﺍﳌﺜﻞ‪) :‬ﺍﻟ ﹶﻘ ْﻴﺪُ ﻭﺍﻟﺮﱠﺗْﻌَﺔﹸ( ﻭﻗﺮﺃﻫﺎ ﻗﻮﻡ ﻳﺮﺗﻊ ﺃﻱ ﻏﺒﻠﻨﺎ‪ ،‬ﻭﻧُﺮﺗِﻊ ﳓﻦ ﺇﺑﻠﹶﻨﺎ‪.‬‬ ‫)َﻧ ْﺮَﺗ ْﻊ َﻭَﻧ ﹾﻠ َﻌ ْ‬
‫ﺖ ﹺﺑﻤُﺆْ ِﻣ ﹴﻦ ﻟﹶﻨَﺎ( )‪ (١٧‬ﺃﻱ ﲟﺼﺪﻕ ﻭﻻ ﻣُﻘﺮّ ﻟﻨﺎ ﺃﻧﻪ ﺻﺪﻕ‪.‬‬ ‫) َﻭﻣَﺎ ﹶﺃ ْﻧ َ‬
‫ﺖ ﻭﺣﺴﱠﻨﺖْ‪ ،‬ﻭﺗﺎﺑﻌﺘﻜﻢ ﻋﻠﻰ ﺫﻟﻚ‪.‬‬ ‫ﺖ ﹶﻟ ﹸﻜ ْﻢ ﹶﺃ ْﻧﻔﹸﺴُﻜﹸ ْﻢ( )‪ (١٨‬ﺃﻱ ﺯّﻳﻨ ْ‬
‫) َﺳﻮﱠﹶﻟ ْ‬
‫ﺼ ْﺒ ٌﺮ ﺟَﻤِﻴﻞﹲ( )‪ (١٨‬ﻣﺮﻓﻮﻋﺎﻥ ﻷﻥ ﲨﻴﻞ ﺻﻔﺔ ﻟﻠﺼﱪ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺼﱪ ﻭﺣﺪﻩ ﻟﻨﺼﺒﻮﻩ ﻛﻘﻮﻟﻚ‪ :‬ﺻﱪﹰﺍ ‪ ،‬ﻷﻧﻪ ﰲ‬ ‫)ﹶﻓ َ‬
‫ﻣﻮﺿﻊ‪ :‬ﺍﺻﱪ‪ ،‬ﻭﻏﺬﺍ ﻭﺻﻔﻮﻩ ﺭﻓﻌﻮﻩ ﻭﺍﺳﺘﻐﻨﻮﺍ ﻋﻦ ﻣﻮﺿﻊ‪ :‬ﺍﺻﱪ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ‪:‬‬
‫ﻳﺸﻜﻮ ﺇﱃﱠ َﺟﻤَﻠﻰ ﻃﻮ ﹶﻝ ﺍﻟﺴﱡﺮَﻯ ‪ ...‬ﺻَﱪٌ ﲨﻴﻞﹲ ﻓﻜِﻼﻧﺎ ﻣﺒُﺘَﻠﻰ‬
‫ﺲ( )‪ (٢٠‬ﺃﻱ ﺑﺎﻋﻮﻩ‪ ،‬ﻓﺈﺫﺍ‬ ‫ﺨ ﹴ‬‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻷﺛﺮﻡ‪ :‬ﲰﻌﺖ ﻣﻦ ﻳﻨﺸﺪ‪ :‬ﺻﱪﹰﺍ ُﺟﻤَﻴﻞ ﺃﺭﺩ ﻧﺪﺍﺀ ﻳﺎ ﺟُﻤﻴ ﹸﻞ ) َﻭ َﺷ َﺮﻭْﻩُ ﹺﺑﹶﺜ َﻤ ﹺﻦ َﺑ ْ‬
‫ﺑﻌﺘﻪ ﺃﻧﺖ ﻗﻠﺖ‪ :‬ﺍﺷﺘﺮﻳﺘﻪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ُﻣ ﹶﻔﺮﱢﻍ‪:‬‬
‫ﺖ ﻫﺎﻣْﻪ‬
‫ﻭﺷَﺮﻳﺖُ ُﺑﺮْﺩﹰﺍ ﻟﻴﺘَﲏ ‪ ...‬ﻣﻦ ﺑَﻌﺪ ﺑُﺮ ٍﺩ ﻛﻨ ُ‬
‫ﺲ‪ :‬ﺃﻱ ﻧﻘﺼﺎﻥ ﻧﺎﻗﺺ‪ ،‬ﻣﻨﻘﻮﺹ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﲞﺴَﲏ ﺣﻘﻲ‪ ،‬ﺃﻱ ﻧﻘﺼﲏ ﻭﻫﻮ ﻣﺼﺪﺭ ﲞﺴﺖ ﻓﻮﺻﻔﻮﺍ ﺑﻪ ﻭﻗﺪ‬ ‫ﺨ ﹴ‬ ‫ﺃﻱ ﺑﻌﺘﻪ؛ َﺑ ْ‬
‫ﺗﻔﻌﻞ ﺍﻟﻌﺮﺏ ﺫﻟﻚ‪.‬‬
‫ﺲ َﺩﺭَﺍ ِﻫ َﻢ َﻣ ْﻤﺪُﻭ َﺩ ٍﺓ( )‪ (٢٠‬ﺟﺮﺭﺗَﻪ ﻋﻠﻰ ﺍﻟﺘﻜﺮﻳﺮ ﻭﺍﻟﺒﺪﻝ‪.‬‬ ‫ﺨ ﹴ‬ ‫)ﹺﺑﹶﺜ َﻤ ﹴﻦ َﺑ ْ‬

‫ﻯ ﻭﻫﻮ ﺃﺑﻮ َﻣﺜﹾﻮﻯَ‪ ،‬ﺇﺫﺍ ﻛﻨﺖ ﺿَﻴﻔﹰﺎ ﻋﻠﻴﻬﻢ‪.‬‬‫)ﹶﺃ ﹾﻛ ﹺﺮﻣِﻲ َﻣ ﹾﺜﻮَﺍ ُﻩ( )‪ (٢١‬ﺃﻱ ﻣﻘﺎﻣﻪ ﺍﻟﺬﻱ ﺛﻮﺍﻩ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﻫﻲ ﹸﺃﻡّ َﻣﺜﹾﻮ َ‬
‫)ﻭﹶﻟﻤﱠﺎ َﺑﹶﻠ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ( )‪ (٢٢‬ﳎﺎﺯﻩ‪ :‬ﺇﺫﺍ ﺑﻠﻎ ﻣﻨﺘﻬﻰ ﺷﺒﺎﺑﻪ ﻭﺣﺪّﻩ ﻭﻗﻮّﺗﻪ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻳﺄﺧﺬ ﰲ ﺍﻟﻨﻘﺼﺎﻥ ﻭﻟﻴﺲ ﻟﻪ ﻭﺍﺣﺪ ﻣﻦ‬
‫ﻟﻔﻈﻪ‪.‬‬
‫ﻚ( )‪ (٢٣‬ﺃﻱ ﻫﹸﻠﻢﱠ ﻟﻚ‪ ،‬ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ‪:‬‬ ‫ﺖ ﹶﻟ َ‬
‫ﺖ َﻫ ْﻴ َ‬
‫) َﻭﻗﹶﺎﻟ ْ‬
‫ﺃﺑﻠﹾﻎ ﺃﻣﲑ ﺍﳌﺆﻣﻦ ‪ ...‬ﻳﻦ ﺃﺧﺎ ﺍﻟﻌِﺮﺍﻕ ﺇﺫﺍ ﺃﺗَﻴﺘَﺎ‬
‫ﺖ َﻫﻴْﺘﺎ‬
‫ﺃﻥﹼ ﺍﻟﻌِﺮﺍﻕ ﻭﺃﻫﻠﹶﻪ ‪ُ ...‬ﻋُﻨ ٌﻖ ﺇﻟﻴﻚ ﻓﻬﻴ َ‬
‫ﻳﺮﻳﺪ ﻋﻠﻲّ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺃﻱ ﺗﻌﺎﱃ ﻭﺗﻘﺮﺏ ﻭﺍﺩﺗﻪ‪ ،‬ﻭﻛﺬﻝ ﻟﻔﻆ ﻫﻴﺖ ﻟﻼﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‬
‫ﺳﻮﺍﺀ ﺇﻻ ﺃﻥ ﺍﻟﻌﺪﺩ ﻓﻴﻤﺎ ﺑﻌﺪﻫﺎ ﺗﻘﻮﻝ‪ :‬ﻫﻴﺖ ﻟﻜﻤﺎ ﻭﻫﻴﺖ ﻟﻜﻦ‪ ،‬ﻭﺷﻬﺪﺕ ﺃﺑﺎ ﻋﻤﺮﻭ ﻭﺳﺄﻟﻪ ﺃﺑﻮ ﺃﲪﺪ ﺃﻭ ﺃﲪﺪ ﻭﻛﺎﻥ ﻋﺎﳌﹰﺎ‬
‫ﺑﺎﻟﻘﺮﺁﻥ ﻭﻛﺎﻥ ﻷ ًﻷ ﰒ ﻛﱪ ﻓﻘﻌﺪ ﰲ ﺑﻴﺘﻪ ﻓﻜﺎﻥ ﻳﺆﺧﺬ ﻋﻨﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻜﻮﻥ ﻣﻊ ﺍﻟﹸﻘﻀّﺎﺓ‪ ،‬ﻓﺴﺄﻟﻪ ﻋﻦ ﻗﻮﻝ ﻣﻦ ﻗﺎﻝ‪ :‬ﻫﺌﺖ‬
‫ﺏ‬
‫ﺽ ﺍﻟﻌﺮ َ‬
‫ﳋْﻨﺪِﻕ‪ ،‬ﻭﺍﺳﺘﻌ ﹺﺮ ﹺ‬
‫ﺖ ﻣِﻦ ﻬﺗﻴﺄﺕ؛ ﻓﻬﺬﺍ ﺍ ِ‬‫ﻓﻜﺴﺮ ﺍﳍﺎﺀ ﻭﳘﺰ ﺍﻟﻴﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﻧﺒﺴﻰ ﺃﻱ ﺑﺎﻃﻞ ﺟﻌﻠﻬﺎ ﹸﻗ ﹾﻠ ُ‬
‫ﺣﱴ ﺗﻨﺘﻬﻰ ﺇﱃ ﺍﻟﻴﻤﻦ ﻫﻞ ﻳﻌﺮﻑ ﺃﺣﺪ ﻫﺌﺖ ﻟﻚ؛ ﻛﺎﻥ ﺧﻨﺪﻕ ﻛﺴﺮﻯ ﺇﱃ ﻫﻴﺖ ﺣﲔ ﺑﻠﻐﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﳜﺮﺝ‬
‫ﻭﺧﺎﻑ ﺍﻟﻌﺮﺏ ﻓﻮﺿﻊ ﻋﻠﻴﻪ ﺍﳌﺮﺍﺻﺪ ﻭﺻﻮﺍﻣﻊ ﻭﺣﺮﺳﹰﺎ ﻭﺩﻭﻥ ﺫﻟﻚ ﻣﻨﺎﻇﺮ ﰒ ﳌﺎ ﻛﺎﻧﺖ ﻓﺘﻨﺔ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﺣﻔﺮﻩ ﻋﺒﻴﺪ‬
‫ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﲰﺮﺓ‪ ،‬ﻭﻛﺎﻥ ﺃﻋﻮﺭ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﲪﻴﺪ ﺍﻷﺭﻗﻂ‪:‬‬
‫ﺖ ﺍﻟﻌُﻮﺭﺍ ‪ ...‬ﻻ ﲢﺴﱭﱠ ﺍﳋِﻨﺪﻕ ﺍﶈﻔﻮﺭﺍ‬ ‫ﻳﺎ ﺃﻋﻮﺭ ﺍﻟﻌﲔ ﻓﺪﻳ َ‬
‫ﻳﺮﺩّ ﻋﻨﻚ ﺍﻟﻘﺪ َﺭ ﺍﳌﻘﺪﻭﺭﺍ‬
‫ﻭﺫﻟﻚ ﺃﻧﻪ ﳌﺎ ﺍﻬﻧﺰﻡ ﺍﺑﻦ ﺍﻷﺷﻌﺚ ﻣﻦ ﺍﻟﺰﺍﻭﻳﺔ ﻗﺎﻡ ﻫﻮ ﺑﺄﻣﺮ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ ﻓﻨﺎﺻﺐ ﺍﳊﺠﺎﺝ‪ ،‬ﰒ ﳌﺎ ﻫﺮﺏ ﻳﺰﻳﺪ ﺑﻦ ﺍﳌﻬﻠﺐ‬
‫ﻣﻦ ﺳﺠﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺣﻔﺮﻩ ﻋﺪﻯ ﺑﻦ ﺃﺭﻃﺎﺓ ﻋﺎﻣﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻟﺌﻼ ﻳﺪﺧﻞ ﻳﺰﻳﺪ ﺍﻟﺒﺼﺮﺓ ﰒ ﺣﻔﺮﻩ ﺍﳌﻨﺼﻮﺭ ﻭﺟﻌﻞ‬
‫ﻋﻠﻴﻪ ﺣﺎﺋﻄﹰﺎ ﳑﺎ ﻳﻠﻲ ﺍﻟﺒﺎﺏ ﻓﺤﺼﻨﻪ ﺃﺷﺪ ﻣﻦ ﲢﺼﲔ ﺍﻷﻭﻟﲔ ﻟﻠﺤﺎﺋﻂ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺣﺎﺋﻂ ﻗﺒﻞ ﺫﻟﻚ‪.‬‬
 ‫ﺏ( )‪ (٢٥‬ﺃﻱ ﻭﺟﺪﺍ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫) َﻭﹶﺃ ﹾﻟ ﹶﻔﻴَﺎ َﺳﻴﱢ َﺪﻫَﺎ ﹶﻟﺪَﻯ ﺍ ﹾﻟﺒَﺎ ﹺ‬
‫ﻓﺄﻟﻘﻴُﺘﻪ ﻏﲑ ﻣﺴﺘﻌِﺘﺐ ‪ ...‬ﻭﻻ ﺫﺍﻛ َﺮ ﺍﷲ ﺇﻻﹼ ﻗﻠﻴﻼ‬
‫ﺃﻱ ﻭﺟﺪﺗﻪ‪.‬‬
‫ﱐ‪:‬‬
‫)ﹶﻗ ْﺪ َﺷ َﻐ ﹶﻔﻬَﺎ ﺣُﺒّﹰﺎ( )‪ (٣٠‬ﺃﻱ ﻗﺪ ﻭﺻﻞ ﺍﳊﺐ ﺇﱃ ﺷﻐﻒ ﻗﻠﺒﻬﺎ ﻭﻫﻮ ﻏﻼﻓﻪ‪ ،‬ﻗﺎﻝ ﺍﻟﻨّﺎﺑﻐﺔ ﺍﻟﺬﱡﺑﻴﺎ ﱡ‬
‫ﻭﻟﻜﻦ ﳘﹼﹰﺎ ﺩﻭﻥ ﺫﻟﻚ ﻭﺍﰿﹲ ‪ ...‬ﻣﻜﺎﻥ ﺍﻟﺸﱢﻐَﺎﻑ ﺗﺒﺘﻐﻴﻪ ﺍﻷﺻﺎﺑ ُﻊ‬
‫ﻭﻳﻘﺮﺅﻩ ﻗﻮﻡ ﻗﺪ ﺷﻌﻔﻬﺎ‪ :‬ﻭﻫﻮ ﻣﻦ ﺍﳌﺸﻌﻮﻑ‪.‬‬
‫ﺕ ﹶﻟ ُﻬﻦﱠ ﻣُﺘﱠﻜﹶﺌﺎﹰ( )‪ :(٣١‬ﺃﻓﻌﻠﺖ ﻣﻦ ﺍﻟﻌﺘﺎﺩ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺃﹶﻋﺪّﺕ‪.‬‬ ‫) َﻭﹶﺃ ْﻋَﺘ َﺪ ْ‬
‫ﻟﻪ ﻣُﺘﻜﹶﺌﺎﹰ‪ ،‬ﺃﻱ ﳑﺮﻗﹰﺎ ﺗﺘﻜﺊ ﻋﻠﻴﻪ‪ ،‬ﻭﺯﻋﻢ ﻗﻮﻡ ﺃﻧﻪ ﺍﻷﺗﺮﺝ‪ ،‬ﻭﻫﺬﺍ ﺃﺑﻄﻞ ﺑﺎﻃﻞ ﰲ ﺍﻷﺭﺽ ﻭﻟﻜﻦ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﺘﻜﺎﺀ‬
‫ﺃﺗﺮﺝ ﻳﺄﻛﻠﻮﻧﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃ ﻟﻖ ﻟﻪ ﻣُﺘﻜﹶﺌﹰﺎ‪.‬‬
‫)ﹶﺃﻛﹾَﺒﺮَْﻧﻪُ( )‪ (٣١‬ﺃﺟﻠﻠﻨﻪ ﻭﺃﻋﻈﻤﻨﻪ‪ ،‬ﻭﻣﻦ ﺯﻋﻢ ﺃﻥ ﺃﻛﱪﻧﻪ ﺣﻀﻦ ﻓﻤﻦ ﺃﻳﻦ‪ ،‬ﻭﺇﳕﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻟﻮ ﻗﺎﻝ‪ :‬ﺍﻛﱪﻥ‪،‬‬
‫ﻭﻟﻴﺲ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﺍﻛﱪﻥ ﺣﻀﻦ‪ ،‬ﻭﻟﻜﻦ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺷﺪﻩ ﻣﺎ ﺍﻋﻈﻤﻨﻪ ﺣﻀﻦ‪.‬‬
‫ﷲ( )‪ (٣١‬ﺍﻟﺸﲔ ﻣﻔﺘﻮﺣﺔ ﻭﻻ ﻳﺎﺀ ﻓﻴﻪ ﻭﺑﻌﻀﻬﻢ ﻳﺪﺧﻞ ﺍﻟﻴﺎﺀ ﰲ ﺁﺧﺮﻩ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬ ‫ﺵ ِ‬ ‫)ﻭُﻗﹸ ﹾﻠ َﻦ ﺣَﺎ َ‬
‫ﺿﻨّﺎ ﻋﻦ ﺍﹶﳌﻠﹾﺤﺎ ِﺓ ﻭﺍﻟﺸﱠْﺘ ﹺﻢ‬ ‫ﺣﺎﺷﻰ ﺃﺑﹺﻰ ﹶﺛﻮْﺑﺎ ﹶﻥ ﺇﻥﹼ ﺑﻪ ‪َ ...‬‬
‫ﻭﻣﻌﻨﺎﻩ ﻣﻌﲎ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻻﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺍﻟﺸﺮﻥ ﻭﻳﻘﺎﻝ‪ :‬ﺣﺎﺷﻴﺘﻪ ﺃﻱ ﺍﺳﺘﺜﻨﻴﺘﻪ‪.‬‬
‫ﺿﺒﱠﺔ‬
‫ﺻﺐُ ﹺﺇﹶﻟ ْﻴ ﹺﻬﻦﱠ( )‪ (٣٣‬ﺃﻱ ﺃﻫﻮﺍﻫُﻦّ ﻭﺃﻣِﻴﻞ ﺇﻟﻴﻬﻦ‪ ،‬ﻗﺎﻝ‪َ :‬ﻳﺰﹺﻳﺪ ﺑﻦ َ‬ ‫)ﹶﺃ ْ‬
‫ﺇﱃ ﻫِﻨ ٍﺪ ﺻﺒَﺎ ﻗﻠﺒﹺﻲ ‪ ...‬ﻭﻫِﻨﺪٌ ﻣﺜﻠﹸﻬﺎ ﺗُﺼﺒﹺﻰ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺝ‬
‫ﲔ ﺣُﺪﻭ ُ‬ ‫ﺻَﺒﺎ ﺻَﺒﻮ ﹰﺓ ﺑﻞ ﹶﻟ ﺞﱠ ﻭﻫﻮ ﻟﹶﺠﻮﺝُ ‪ ...‬ﻭﺯﺍﻟﺖ ﻟﻪ ﺑﺎﻷ ْﻧ َﻌ َﻤ ﹺ‬
‫ﻚ( )‪ (٣٢‬ﺃﻱ ﻋﻨﺪ ﺳﻴﺪﻙ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﻭﻣﻮﻻﻙ ﻭﻗﺎﻝ‪:‬‬ ‫) ﺍ ﹾﺫ ﹸﻛ ْﺮﻧﹺﻲ ِﻋ ْﻨ َﺪ َﺭﺑﱢ َ‬
‫ﻓﺈﻥ ﻳﻚ َﺭﺏﱡ ﺃﺫﻭﺍ ٍﺩ ﲝِﺴْﻤَﻲ ‪ ...‬ﺍﺻﺎﺑﻮﺍ ﻣﻦ ﻟﻘﺎﺋﻚ ﻣﺎ ﺃﺻﺎﺑﻮﺍ‬
‫ﻗﺎﻝ ﺍﻷﻋﺸَﻰ‪:‬‬
‫َﺭﺑّﻲ ﻛﺮﱘ ﻻ ﻳﻜﺪّ ﹺﺭ ﻧﹺﻌﻤ ﹰﺔ ‪ ...‬ﻭﺇﺫﺍ ﺗُﻨﻮ ِﺷ َﺪ ﰲ ﺍﳌﹶﻬﺎﺭﹺﻕ ﺃﹶﻧﺸﺪﺍ‬
‫ﻳﻌﲏ ﺍﻟﻨﱞﻌﻤﺎﻥ ﺇﺫﺍ ﺳﺌﻞ ﺑﺎﳌﻬﺎﺭﻕ ﺍﻟﻜﺘﺐ‪ ،‬ﺃﻧﺸﺪﺍ‪ :‬ﺃﻋﻄﻰ ﻛﻘﻮﻟﻚ‪ :‬ﺇﺫﺍ ﺳُﺌﻞ ﺃﻋﻄﻰ‪.‬‬
‫ﻼ ﹴﻡ( )‪ (٤٤‬ﻭﺍﺣﺪﻫﺎ ﺿﻐﺚ ﻣﻜﺴﻮﺭ ﻭﻫﻲ ﻣﺎ ﻻ ﺗﺄﻭﻳﻞ ﳍﺎ ﻣﻦ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺃﺭﺍﻩ ﲨﺎﻋﺎﺕ ﲡﻤﻊ ﻣﻦ ﺍﻟﺮﺅﻳﺎ ﻛﻤﺎ‬ ‫ﺙ ﹶﺃ ْﺣ ﹶ‬‫ﺿﻐَﺎ ﹸ‬ ‫)ﹶﺃ ْ‬
‫ﳋﺮﹺﻉ ﺍﻟﺘﱠﻴْﻤﻲّ‪:‬‬
‫ﳚﻤﻊ ﺍﳊﺸﻴﺶ‪ ،‬ﻓﻴﻘﺎﻝ ﺿﻐﺚ‪ ،‬ﺃﻱ ﻣﻞﺀ ﻛﻒ ﻣﻨﻪ‪ ،‬ﻗﺎﻝ َﻋﻮْﻑ ﺑﻦ ﺍ ﹶ‬
‫ﺐ‬
‫ﻭﺃﺳﻔ ﹶﻞ ﻣﲏ ﻧَﻬﺪ ﹰﺓ ﻗﺪ ﺭﺑﻄﺘُﻬﺎ ‪ ...‬ﻭﺃﹶﻟﻘﻴﺖُ ﺿِﻐْﺜﺎ ﻣﻦ ﺧَﻠ ًﻰ ﻣﺘَﻄﻴّ ﹺ‬
‫ﺏ ﹺﺑِﻪ( )‪.(٣٨٤٤‬‬ ‫ﺿ ﹺﺮ ْ‬‫ﺿﻐْﺜﹰﺎ ﻓﺎ ْ‬‫ﺐ ﺍﳊﺸﻴﺶ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ) َﻭ ُﺧ ﹾﺬ ﹺﺑَﻴ ِﺪ َﻙ ِ‬ ‫ﺃﻱ ﺗﻄﻴﺒﺖ ﳍﺎ ﺃﻃﺎﻳ َ‬

‫)ﻭَﺍﺩﱠ ﹶﻛ َﺮ َﺑ ْﻌ َﺪ ﺃﻣﱠ ٍﺔ( )‪ (٤٥‬ﺃﻱ ﺍﻓﺘﻌﻞ ﻣﻦ ﺫﻛﺮﺕ ﻓﺄﺩﻏﻢ ﺍﻟﺘﺎﺀ ﰲ ﺍﻟﺬﺍﻝ ﻓﺤﻮﻟﻮﻫﺎ ﺩﺍ ﹰﻻ ﺛﻘﻴﻠﺔ ﺑﻌﺪ ﹶﺃ ْﻣ ٍﺔ ﺃﻱ ﺑﻌﺪ ﺣﲔ‪،‬‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﺮﺅﻫﺎ ﺑﻌﺪ ﺃﻣﻪ‪ ،‬ﺃﻱ ﺑﻌﺪ ﻧﺴﻴﺎﻥ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﻣﻬﺖ ﺗﺄﻣﻪ ﺃﻣﻬﺎﹰ‪ ،‬ﺳﺎﻛﻦ ﺃﻱ ﻧﺴﻴﺖ‪.‬‬
‫ﺼﻨُﻮ ﹶﻥ( )‪ (٢٩‬ﺃﻱ ﳑﺎ ﲢﺮﺯﻭﻥ‪.‬‬‫ﺤ ِ‬ ‫ﻼ ِﻣﻤﱠﺎ ُﺗ ْ‬
‫)ﹺﺇﻻﱠ ﻗﹶﻠﻴ ﹰ‬
‫ﺼﺮُﻭ ﹶﻥ( )‪ (٤٩‬ﺃﻱ ﺑﻪ ﻳﻨﺠﻮﻥ ﻭﻫﻮ ﻣﻦ ﺍﻟﻌﺼﺮ ﻭﻫﻲ ﺍﻟﻌﺼﺮﺓ ﺃﻳﻀﹰﺎ ﻭﻫﻲ ﺍﳌﻨﺠﺎﺓ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫) َﻭﻓِﻴﻪ َﻳ ْﻌ ِ‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ُﻋﺼْﺮ ﹶﺓ ﺍﳌﻨﺠﻮ ِﺩ‬
‫ﺃﻱ ﺍﳌﻘﻬﻮﺭ ﺍﳌﻐﻠﻮﺏ‪ ،‬ﻭﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
 ‫ﻓﺒﺎﺕ ﻭﺃﹶﺳﺮَﻯ ﺍﻟﻘﻮ ُﻡ ﺁﺧ َﺮ ﻟﻴﻠﻬﻢ ‪ ...‬ﻭﻣﺎ ﻛﺎﻥ ﻭﻗﹼﺎﻓﹰﺎ ﺑﻐﲑ ﻣﻌُﺼﱠ ﹴﺮ‬
‫ﳊﻖﱡ( )‪ (٥١‬ﺃﻱ ﺍﻟﺴﺎﻋ ﹶﺔ ﻭﺿﺢ ﺍﳊﻖﱡ ﻭﺗﺒﻴﱢﻦ‪.‬‬ ‫ﺺﺍ ﹶ‬ ‫ﺤ َ‬ ‫ﺼَ‬ ‫)ﺍﻵ ﹶﻥ َﺣ ْ‬
‫) َﻭَﻧ ِﻤﲑُ ﺃﹶﻫْﻠﹶﻨَﺎ( )‪ (٦٥‬ﻣﻦ ﻣِﺮﺕ ﲤﲑ ﻣﲑﹰﺍ ﻭﻫﻲ ﺍﳌﲑﺓ‪ ،‬ﺃﻱ ﻧﺄﺗﻴﻬﻢ ﻭﻧﺸﺘﺮﻯ ﳍﻢ ﻃﻌﻮﻣﻬﻢ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ‪:‬‬
‫ﺃﺗﻰ ﻗﹶﺮﻳ ﹰﺔ ﻛﺎﻧﺖ ﻛﺜﲑﹰﺍ ﻃﹶﻌﺎﻣُﻬﺎ ‪ ...‬ﻛﺮﻓﻊ ﺍﻟﺘﺮﺍﺏ ﻛ ﱡﻞ ﺷﺊ ﻳَﻤﲑُﻫﺎ‬
‫ﲑ( )‪ (٦٥‬ﺃﻱ ﲪﻞ ﺑﻌﲑ ﻳﻜﺎﻝ ﻟﻪ ﻣﺎ ﲪﻞ ﺑﻌﲑ‪.‬‬ ‫) ﹶﻛ ْﻴ ﹶﻞ َﺑ ِﻌ ﹴ‬
‫)ﺁﻭَﻯ ﹺﺇﹶﻟ ْﻴ ِﻪ ﹶﺃﺧَﺎ ُﻩ( )‪ (٦٩‬ﻭﻫﻮ ﻳﺆﻭﻯ ﺇﻟﻴﻪ ﺇﻳﻮﺍﺀً‪ ،‬ﺃﻱ ﺿﻤّﻪ ﺇﻟﻴﻪ‪.‬‬
‫) ﺍﻟﺴﱢﻘﹶﺎَﻳﹶﺔ( )‪ (٧٠‬ﻣﻜﻴﺎﻝ ﻳﻜﺎﻝ ﺑﻪ ﻭُﻳﺸﺮَﺏ ﻓﻴﻪ‪.‬‬
‫ﻚ ﻭﺍﳉﻤﻴﻊ‬‫ﻉ ﺍﹶﳌِﻠ ِ‬
‫ﻚ( )‪ (٧٢‬ﻭﺍﳉﻤﻴﻊ ﺻﻴﻌﺎﻥ ﺧﺮﺝ ﳐﺮﺝ ﺍﻟﻐﺮﺍﺏ ﻭﺍﳉﻤﻊ ﻏﺮﺑﺎﻥ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻫﻲ ﺻﺎ ُ‬ ‫ﻉ ﺍﳌﹸِﻠ ِ‬ ‫ﺻﻮَﺍ َ‬
‫) ُ‬
‫ﺃﺻﻮﺍﻉ ﺧﺮﺝ ﳐﺮﺝ ﺑﺎﺏ ﻭﺍﳉﻤﻴﻊ ﺃﺑﻮﺍﺏ‪.‬‬
‫)ﻭﺃﹶﻧَﺎ ﹺﺑ ِﻪ ﺯَﻋِﻴﻢٌ( )‪ (٧٢‬ﺃﻱ ﻛﻔﻴﻞ ﻭﻗﺒﻴﻞ‪ ،‬ﻗﺎﻝ ﺍﳌﹸﺆﺳﱢﻰﱡ ﺍﻷﺯْﺩﻱﱠ‪:‬‬
‫ﺴﻠﹾﻢ ‪ ...‬ﻭﻟﻜﻨّﻲ ﻋﻠﻰ ﻧﻔﺴﻲ ﺯﻋﻴ ُﻢ‬ ‫ﻓﻠﺴﺖ ﺑﺂﻣ ﹴﺮ ﻓﻴﻬﺎ ﺑ َ‬
‫ﺑﻐﺰ ﹴﻭ ﻣﺜﻞ َﻭﻟﹾﻎ ﺍﻟﺬﺋﺐ ﺣﱴ ‪َ ...‬ﻳﻨُﻮ َﺀ ﺑﺼﺎﺣﱯ ﺛﺄﺭٌ ﻣﻨﻴﻢ‬
‫ﷲ( )‪ (٧٣‬ﺍﻟﺘﺎﺀ ﲟﻨﺰﻟﺔ ﻭﺍﻭ ﺍﻟﻘﺴﻢ ﻷﻥ ﺍﻟﻮﺍﻭ ﲢﱠﻮﻝ ﺗﺎﺀً‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺗﺮﺍﺙ ﻭﺇﳕﺎ ﻫﻲ ﻣﻦ ﻭﺭﹺﺛﺖُ‪ ،‬ﻭﻗﺎﻟﻮﺍ‪ :‬ﺗﻘﻮﻯ‪ ،‬ﻭﺃﺻﻠﻬﺎ‬ ‫)ﺗﺎ ِ‬
‫ﻭﻗﻮﻯ ﻷﻬﻧﺎ ﻣِﻦ ﻭﻗﻴﺖ‪.‬‬
‫)ﺍﺳْﺘَﻴْﺌﹶﺴﻮﺍ ِﻣ ْﻨﻪُ( )‪ (٨٠‬ﺍﺳﺘﻔﻌﻠﻮﺍ ﻣِﻦ ﻳﺌﺴﺖ‪.‬‬
‫ﺠﻴّﹰﺎ( )‪ (٨٠‬ﺃﻱ ﺍﻋﺘﺰﻟﻮﺍ ﳒﻴّﹰﺎ ﻳﺘﻨﺎﺟﻮﻥ‪ ،‬ﻭﺍﻟﻨﺠﻰ ﻳﻘﻊ ﻟﻔﻈﻪ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻴﻊ ﺃﻳﻀﹰﺎ ﻭﻗﺪ ﳚﻤﻊ‪ ،‬ﻓﻴﻘﺎﻝ‪:‬‬ ‫) َﺧﹶﻠﺼُﻮﺍ َﻧ ﹺ‬
‫ﺑَﺠﻰٌ ﻭﺃﻧْﺠﻴﺔ‪ ،‬ﻭﻗﺎﻝ ﹶﻟﺒﹺﻴﺪ‪:‬‬
‫ﻑ ﺍﳌﻠﻮﻙ ﺷﻬﻮ ُﺩ‬ ‫ﻭﺷَﻬﺪﺕُ ﺃﹶﲜﻴﺔ ﺍﻷﻓﺎﻗﺔ ﻋﺎﻟﻴﹰﺎ ‪ ...‬ﻛﻌﱯ ﻭﺃﹶﺭﺩﺍ ُ‬
‫ﻒ( )‪ (٨٤‬ﺧﺮﺝ ﳐﺮﺝ ﺍﻟﻨﱡﺪﺑﺔ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻔﺖ ﻋﻨﺪﻫﺎ ﻗﻠﺖ‪ :‬ﻳﺎ ﺃﺳﻔﺎﻩ‪ ،‬ﻓﺈﺫﺍ ﺍﺗﺼﻠﺖ ﺫﻫﺒﺖ ﺍﻟﻴﺎﺀ ﻛﻤﺎ‬ ‫)َﻳﹶﺄ َﺳﻔﹶﻲ َﻋﻠﹶﻰ ﻳُﻮﺳُ َ‬
‫ﻗﺎﻟﻮﺍ‪:‬‬
‫ﺖ ﹶﻓﺒّﻠﻐ ْﻦ‬
‫ﻳﺎ ﺭﺍﻛﺒﹰﺎ ﺇﻣّﺎ ﻋﺮﺿ َ‬
‫ﻭﺍﻷﺳﻒ ﺃﺷﺪّ ﺍﳊﺰﻥ ﻭﺍﻟﺘﻨﺪﻡ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻳُﻮﺳُﻒ ﻣﻀﻤﻮﻡ ﰲ ﻣﻜﺎﻧﲔ‪ ،‬ﻭﻳُﻮﺳِﻒ ﺗﻀﻢّ ﺃﻭﻟﻪ ﻭﺗﻜﺴﺮ ﺍﻟﺴﲔ ﺑﻐﲑ ﳘﺰ‪ ،‬ﻭﻣﻨﻬﻢ‬
‫ﻣﻦ ﻳﻬﻤﺰﻩ ﳚﻌﻠﻪ ﻳُﻔﻌِﻞ ﻣِﻦ ﺁﺳﻔﺘﻪ‪.‬‬
‫ﻒ( )‪ (٨٥‬ﺃﻱ ﻻ ﺗﺰﺍﻝ ﺗﺬﻛﺮﻩ‪ ،‬ﻗﺎﻝ ﹶﺃﻭْﺱ ﺑﻦ َﺣ ﺠَﺮ‪:‬‬ ‫)َﺗ ﹾﻔَﺘﺆُ َﺗ ﹾﺬﻛﹸﺮُ ﻳُﻮﺳُ َ‬
‫ﺏ ﻭﺗﺪﱠﻋِﻰ ‪ ...‬ﻭﻳَﻠﺤﻖ ﻣﻨﻬﺎ ﻻﺣِﻖٌ ﻭﺗ ﹶﻘﻄﱠﻊُ‬ ‫ﻓﻤﺎ ﻓﺘِﺌﺖْ ﺧﻴﻞﹲ َﺗﺜﹸﻮ ُ‬
‫ﺃﻱ ﻓﻤﺎ ﺯﺍﻟﺖ‪ ،‬ﻗﺎﻝ ﺧِﺪﺍﺵ ﺑﻦ ُﺯﻫَﲑ‪:‬‬
‫ﻭﺃﺑﺮَﺡُ ﻣﺎ ﺃﹶﺩﺍﻡ ﺍﷲ ﻗﻮﻣﻲ ‪ ...‬ﲝﻤﺪ ﺍﷲ ﻣﻨﺘﻄِﻘﺎ ﻣُﺠﻴﺪﺍ‬
‫ﻣﻌﲎ ﻫﺬﺍ‪ :‬ﻻ ﺃﹶﺑﺮﺡ ﻻ ﺃﹶﺯﺍﻝ ) َﺣﺘﱠﻰ َﺗﻜﹸﻮ ﹶﻥ َﺣﺮَﺿﹰﺎ( )‪ (٨٥‬ﻭﺍﳊﺮﺽ ﺍﻟﺬﻱ ﺃﺫﺍﺑﻪ ﺍﳊﺰ ﹸﻥ ﺃﻭ ﺍﻟﻌﺸﻖ ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ‬
‫ﻣُﺤﺮﺽَ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺤ َﺮﺽُ‬
‫ﺻﻢﱞ ﺑﺎ َﻷ ِﻃﺒّﺎﺀ ﻣُ ْ‬ ‫ﻛﺄﻧﻚ َ‬
‫ﻭﻗﺎﻝ ﺍﻟ َﻌ ْﺮ ﹺﺟﻰّ‪:‬‬
‫ﺇﻟﱢﻰ ﺍﻣﺮﺅٌ ﰿﱠ ﰊ ُﺣﺐﱞ ﻓﺄﹶﺣﺮﺿﻨﹺﻲ ‪ ...‬ﺣﱴ ﺑﻜﹺﻴﺖُ ﻭﺣﱴ َﺷﻔﱠﲏ ﺍﻟﺴﱠﻘ ُﻢ‬
‫ﺃﻱ ﺃﺫﺍﺑﲔ‪ .‬ﻓﺘﺒﻘﻰ ﻣُﺤﺮَﺿﹰﺎ‪.‬‬
 ‫ﲔ( )‪ (٨٥‬ﺃﻱ ﻣﻦ ﺍﳌﻴﱢﺘﲔ‪.‬‬ ‫) ﺃ ْﻭ َﺗﻜﹸﻮ ﹶﻥ ِﻣ َﻦ ﺍﳍﹶﺎِﻟ ِﻜ َ‬
‫ﷲ( )‪ (٨٦‬ﺍﻟَﺒﺚﹼ ﺃﺷﺪ ﺍﳊﺰﻥ‪ ،‬ﻭﻳﻘﺎﻝ‪َ :‬ﺣﺰَﻥ‪ ،‬ﻣﺘﺤﺮﻙ ﺍﳊﺮﻭﻑ ﺑﺎﻟﻔﺘﺤﺔ ﺃﻱ ﰲ ﺍﻛﺘﺎﺀﺏ‪،‬‬ ‫)ﺇﻧﱠﻤَﺎ ﺃﹶﺷْﻜﹸﻮﺍ َﺑﺜﱢﻲ َﻭﺣُﺰْﹺﻧ َﻲ ﺇﱃ ﺍ ِ‬
‫ﻭﺍﳊﺰﻥ ﺃﺷﺪّ ﺍ ﹶﳍﻢّ‪.‬‬
‫ﺠﺴﱠﺴُﻮﺍ( )‪ (٨٧‬ﺃﻱ ﲣﺒﱠﺮﻭﺍ ﻭﺍﻟﺘﻤﺴﻮﺍ ﰲ ﺍﳌﻈﺎﻥ‪.‬‬ ‫) ﺍﺫﹾﻫَﺒُﻮﺍ ﹶﻓَﺘ َ‬
‫) ُﻣ ْﺰﺟَﺎٍﺓ( )‪ (٨٨‬ﻳﺴﲑﺓ ﻗﻠﻴﻠﺔ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺝ‬
‫ﲑ ﻣُﺰﺟﺎﺓ ﻣﻦ ﺍﳊﺎ ﹺ‬ ‫ﻭﺣﺎﺟ ٍﺔ ﻏ ُ‬
‫ﲔ( )‪ (٩١‬ﳎﺎﺯﻩ‪ :‬ﻭﺇﻥ ﻛﻨﺎ ﺧﺎﻃﺌﲔ‪ ،‬ﻭﺗﺰﺍﺩ ﺍﻟﻼﻡ ﺍﳌﻔﺘﻮﺣﺔ ﻟﻠﺘﻮﻛﻴﺪ ﻭﺍﻟﺘﺜﺒﻴﺖ‪ ،‬ﻭﺧﻄﺌﺖ ﻭﺃﺧﻄﺌﺖ‬ ‫)ﻭﹺﺇ ﹾﻥ ﻛﹸﻨﱠﺎ ﳋﹶﺎ ِﻃِﺌ َ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ ﺍﻣﺮﺅٌ ﺍﻟﻘﹶﻴْﺲ‪:‬‬
‫ﻒ ﻫﻨ ٍﺪ ﺇﺫ ﺧﻄﺌﻦ ﻛﺎﻫﻼ‬ ‫ﻳﺎ ﳍ َ‬
‫ﺃﻱ ﺃﺧﻄﺄﻥ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﺃﹸ َﻣﻴﱠﺔ ﺑﻦ ﺍﻷ ْﺳﻜﹸﺮ‪:‬‬
‫ﻭﺇﻥﹼ ﻣﻬﺎ ﹺﺟﺮَﻳﻦ ﺗﻜﻨﱠﻔﺎﻩ ‪ ...‬ﻏﺪﺍﺓ ﺇ ٍﺫ ﻟﻘﺪ ﺧﻄﺌﺎ ﻭﺣﺎﺑﺎ‬
‫ﺐ َﻋﹶﻠ ْﻴﻜﹸﻢُ ﺍﹾﻟَﻴ ْﻮ َﻡ( )‪ (٩٢‬ﺃﻱ ﻻ ﲣﻠﻴﻂ ﻭﻻ ﺷَﻐﺐ ﻭﻻ ﺇﻓﺴﺎﺩ ﻭﻻ ﻣﻌﺎﻗﺒﺔ‪.‬‬ ‫)ﻻ َﺗ ﹾﺜﺮﹺﻳ َ‬
‫ﺕ َﺑﺼِﲑﹰﺍ( )‪ (٩٣‬ﺃﻱ َﻳﻌُﺪ ﺑﺼﲑﹰﺍ ﺃﻱ َﻳﻌُﺪ ﻣُﺒﺼﺮﹰﺍ‪.‬‬ ‫)َﻳ ﹾﺄ ِ‬
‫)ﹶﻟ ْﻮ ﹶﻻ ﹶﺃ ﹾﻥ ُﺗ ﹶﻔﻨﱢﺪُﻭ ِﻥ( )‪ (٩٤‬ﺃﻱ ﺗُﺴﻔﱡﻬﻮﻧﹺﻲ ﻭُﺗ َﻌﺠّﺰﻭﱐ ﻭﺗﻠﻮﻣﻮﱐ‪ ،‬ﻗﺎﻝ ﻫَﺎﻧﺊﹸ ﺑﻦ ﺷﻜﻴﻢ ﺍﻟَﻌ َﺪ ﹺﻭﻱﱡ‪:‬‬
‫ﻳﺎ ﺻﺎﺣﱯﱠ ﺩَﻋﺎ ﹶﻟﻮْﻣﻲ ﻭﺗﻔﻨﻴﺪﻱ ‪ ...‬ﻓﻠﻴﺲ ﻣﺎ ﻓﺎﺕ ﻣِﻦ ﹶﺃ ْﻣ ﹴﺮ ﲟﺮﺩﻭ ِﺩ‬
‫ﺵ( )‪ (١٠٠‬ﺃﻱ ﺍﻟﺴﺮﻳﺮ‪.‬‬ ‫) َﻋﻠﹶﻰ ﺍﻟ َﻌ ْﺮ ﹺ‬

‫) ِﻣ َﻦ ﺍﻟَﺒ ْﺪ ﹺﻭ( )‪ (١٠٠‬ﻭﻫﻮ ﻣﺼﺪﺭ ﺑﺪﻭﺕ ﰲ ﺍﻟﺒﺎﺩﻳﺔ‪.‬‬

‫ﻍ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ( )‪ (١٠٠‬ﺃﻱ ﺃﹶﻓﺴﺪ ﻭﲪﻞ ﺑﻌﻀﻨﺎ ﻋﻠﻰ ﺑﻌﺾ‪.‬‬ ‫) ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﹶﺃ ﹾﻥ َﻧ َﺰ ﹶ‬
‫ﷲ( )‪ :(١٠٧‬ﻣُ ﺠَﻠﱢﻠﺔﹲ‪.‬‬
‫ﺏﺍ ِ‬‫)ﻏﹶﺎ ِﺷَﻴ ﹲﺔ ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ‬
‫ﺿﺒّﺔ ﻭﻫﻮ ﻳﺰﻳﺪ ﺍﺑﻦ ﻣُﻘﺴِﻢ ﺍﻟﺜﹼﻘﻔﻲ‪ ،‬ﻭﺃﹸﻣﻪ ﺿﺒﺔ ﺍﻟﱵ ﻗﺎﻣﺖ ﻋﻨﻪ ﺃﻱ‬
‫)ﹸﺃ ْﻭ َﺗﹾﺄِﺗَﻴﻬُﻢُ ﺍﻟﺴﱠﺎ َﻋﺔﹸ َﺑ ْﻐَﺘ ﹰﺔ( )‪ (١٠٧‬ﺃﻱ ﻓﺠﺄﺓ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ َ‬
‫ﻭﻟﺪﺗﻪ‪:‬‬
‫ﺖ‬
‫ﺠﺄﹸ َﻙ ﺍﻟﺒﻐ ُ‬
‫ﻭﻟﻜﻨّﻬﻢ ﺑﺎﻧﻮﺍ ﻭﱂ ﹶﺃ ْﺩ ﹺﺭ ﺑَﻐﺘ ﹰﺔ ‪ ...‬ﻭﺃﻓﻈﻊ ﺷ ٍﺊ ﺣﲔ ﻳﻔ َ‬
‫)ﹸﻗ ﹾﻞ ﻫ ِﺬ ِﻩ َﺳﺒﹺﻴﻠ َﻲ( )‪ (١٠٨‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ‪ :‬ﺗﺬﻛﺮ ﻭﺗﺆﻧﱠﺚ‪ ،‬ﻭﺃﻧﺸﺪﻧﺎ‪:‬‬
‫ﺱ ‪ ...‬ﺳﻴﺼﺒﹺﺢ ﺳﺎﻟﻜﹰﺎ ﺗﻠﻚ ﺍﻟﺴﺒﻴﻼ‬ ‫ﻓﻼ ﺗﺒ َﻌ ْﺪ ﻓﻜﻞ ﻓﱴ ﺃﻧﺎ ﹴ‬
‫ﲑ ٍﺓ ﹶﺃﻧَﺎ( )‪ (١٠٨‬ﻳﻌﲏ ﻋﻠﻰ ﻳﻘﲔ‪.‬‬ ‫ﺼَ‬ ‫) َﻋﻠﹶﻰ َﺑ ِ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬

‫)ﹺﺑ َﻐ ْﻴ ﹺﺮ َﻋ َﻤ ٍﺪ( )‪ (٢‬ﻣﺘﺤﺮﻙ ﺍﳊﺮﻭﻑ ﺑﺎﻟﺘﻔﺤﻰ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﳛﺮﻛﻬﺎ ﺑﺎﻟﻀﻤﺔ ﻷﻬﻧﺎ ﲨﻴﻊ ﻋﻤﻮﺩ ﻭﻫﻮ ﺍﻟﻘﻴﺎﺱ ﻷﻥ ﻛﻞ ﻛﻠﻤﺔ‬
‫ﻫﺠﺎﺅﻫﺎ ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ ﺍﻟﺜﺎﻟﺚ ﻣﻨﻬﺎ ﺃﻟﻒ ﺃﻭ ﻳﺎﺀ ﺃﻭ ﻭﺍﻭ ﻓﺠﻤﻴﻌﻪ ﻣﺘﺤﺮﻙ ﻣﻀﻤﻮﻡ ﳓﻮ ﺭﺳﻮﻝ ﻭﺍﳉﻤﻴﻊ ُﺭﺳُﻞ‪ ،‬ﻭ ﺻَﻠﻴﺐ‬
‫ﺻﻠﹸﺐ‪ ،‬ﻭﺣِﻤﺎﺭ ﻭﺍﳉﻤﻴﻊ ُﺣﻤُﺮ‪ ،‬ﻏﲑ ﺃﻧﻪ ﺟﺎﺀﺕ ﺃﺳﺎﻣﻲ ﻣﻨﻪ ﺍﺳﺘﻌﻤﻠﻮﺍ ﲨﻴﻌﻪ ﺑﺎﳊﺮﻛﺔ ﺑﺎﻟﻔﺘﺤﺔ ﳓﻮ ﻋﻤﻮﺩ ﻭﺃﺩﱘ‬ ‫ﻭﺍﳉﻤﻴﻊ ُ‬
‫ﱐ‪:‬‬
‫ﻭﺇﻫﺎﺏ ﻗﺎﻟﻮﺍ‪ :‬ﺃﺩَﻡ ﻭﺃﻫَﺐ؛ ﻭﻣﻌﲎ َﻋﻤَﺪ ﺃﻱ ﺳَﻮﺍﺭﻯ ﻭﺩﻋﺎﺋﻢ ﻭﻣﺎ ﻳ َﻌ َﻤﺪ ﺍﻟﺒﻨﺎﺀ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﱠﺎﺑﻐﺔ ﺍﻟﺬﱡﺑﻴﺎ ﱡ‬
 ‫ﺡ ﻭﺍﻟ َﻌ َﻤ ِﺪ‬ ‫ﳉﻦّ ﹶﺃﻧﱢﻲ ﻗﺪ ﹶﺃ ِﺫﻧْﺖ ﻬﺑﻢ ‪ ...‬ﻳَﺒْﻨﻮﻥ َﺗ ْﺪﻣُ َﺮ ﺑﺎﻟﺼﱡﻔﱠﺎ ﹺ‬ ‫ﺲﺍ ِ‬ ‫ﻭ َﺧﻴﱢ ﹺ‬
‫ﺲ ﻭﺍﻟ ﹶﻘ َﻤ َﺮ( )‪ (٢‬ﺃﻱ ﺫﻟﻠﱠﻬﺎ ﻓﺎﻧﻄﺎﻋﺎ‪.‬‬ ‫) َﻭ َﺳ ﺨﱠ َﺮ ﺍﻟﺸﱠ ْﻤ َ‬
‫) ﹸﻛ ﱞﻞ ﻳَ ﺠْﺮﹺﻱ( )‪ (٢‬ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺍﻻﺳﺘﺌﻨﺎﻑ ﻭﻋﻠﻰ ﳚﺮﻱ ﻭﱂ ﻳﻌﻤﻞ ﻓﻴﻪ ﻭﺳ ﺨﱠﺮ ﻭﻟﻜﻦ ﺍﻧﻘﻄﻊ ﻣﻨﻪ‪ .‬ﻭﻛﻞ ﳚﺮﻱ ﰲ ﻣﻮﺿﻊ‬
‫ﻛﻼﳘﺎ ﺇﺫﺍ ﻧَﻮﱠﻧﻮﺍ ﻓﻴﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﺎﺀﺕ ﻟﻠﺸﻤﺲ ﻭﻟﻠﻘﻤﺮ ﻷﻥ ﺍﻟﺘﻨﻮﻳﻦ ﺑﺪﻝ ﻣﻦ ﺍﻟﻜﻨﺎﻳﺔ‪.‬‬
‫ﺖ‬
‫ﺽ( )‪ (٣‬ﺃﻱ ﺑﺴﻄﻬﺎ ﰲ ﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﺮﺽ‪َ ) ،‬ﻭ َﺟَﻌ ﹶﻞ ﻓِﻴﻬَﺎ َﺭﻭَﺍ ِﺳ َﻲ( ﺃﻱ ﺟﺒﺎ ﹰﻻ ﺛﺎﺑﺘﺎﺕٍ؛ ﻳﻘﺎﻝ‪ :‬ﺃﺭﺳﻴ ُ‬ ‫)ﻭَﻫُﻮ ﺍﻟﱠﺬِﻱ َﻣﺪﱠ ﺍ َﻷ ْﺭ َ‬
‫ﺍﻟﻮﺗﺪ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺚ ﹶﺃ ْﺭ َﺳﺘْﻪ ﺍﻟﻮﻟﻴﺪﺓﹸ ﺑﺎ ﹾﻟﻔِﻬ ﹺﺮ‬
‫ﺕ ﻣﺎ َﻳﺮﹺﻣﻦ ﻭﻫﺎﻣﺪٌ ‪ ...‬ﻭﺃﺷْﻌ ﹸ‬ ‫ﺑﻪ ﺧﺎﻟﺪﺍ ٌ‬
‫ﺃﻱ ﺃﺛﻴﺒﺘﻪ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﺕ َﺟ َﻌ ﹶﻞ ﻓِﻴﻬَﺎ َﺯ ْﻭ َﺟ ْﻴ ﹺﻦ ﺍ ﹾﺛَﻨ ْﻴ ﹺﻦ( )‪ (٣‬ﳎﺎﺯﻩ‪ :‬ﻣِﻦ ﻟﻚ ﺫﻛﺮ ﻭﻛﻞ ﺃﻧﺜﻰ ﺍﺛﻨﲔ‪ ،‬ﻓﻜﺄﻧﻪ ﺃﺭﺑﻌﺔ ﻣﻨﻬﻤﺎ‪ :‬ﻣﻦ ﻫﺬﺍ‬ ‫) َﻭ ِﻣ ْﻦ ﹸﻛﻞﱢ ﺍﻟﺜﱠﻤَﺮﺍ ِ‬
‫ﺍﺛﻨﲔ ﻭﻣﻦ ﻫﺬﺍ ﺍﺛﻨﲔ‪ ،‬ﻭﻟﻠﺰﻭﺝ ﻣﻮﺿﻌﺎﻥ‪ :‬ﺃﺣﺪﳘﺎ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﺫﻛﺮﹰﺍ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺣﺪ ﹰﺓ ﺍﺛﻨﲔ ﺃﻳﻀﹰﺎ‪.‬‬
‫)ُﻳ ْﻐﺸِﻰ ﺍﻟﻠﱠْﻴ ﹶﻞ ﻭﺍﻟﻨﱠﻬَﺎ َﺭ( ‪ (٠٣‬ﳎﺎﺯﻩ‪ :‬ﳛﻠﹼﻞ ﺍﻟﻠﻴﻞ ﺑﺎﻟﻨﻬﺎﺭ ﻭﺍﻟﻨﻬﺎﺭ ﺑﺎﻟﻠﻴﻞ‪.‬‬
‫ﺕ( )‪ (٤‬ﺃﻱ ﻣﺘﺪﺍﻧﻴﺎﺕ ﻣﺘﻘﺎﺭﺑﺎﺕ ﻏﲑ ﺟﻨﺎﺕ ﻭﻣﻨﻬﻦ ﺟَﻨﱠﺎﺕٌ‪.‬‬ ‫ﺽ ﻗِﻄﻊٌ ﻣَُﺘﺠَﺎ ﹺﻭﺭَﺍ ٌ‬ ‫)ﻭَﰲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺻ ْﻨﻮَﺍ ٍﻥ( ﺃﻱ ﻳﻜﻮﻥ ﺃﺻﻠﻪ ﻭﺍﺣﺪﹰﺍ ﻭﻓﺮﻋﻪ ﻣﺘﻔﺮ ﻕٌ‪ ،‬ﻭﻭﺍﺣﺪ ﺻِﻨﻮٌ ﻭﺍﻷﺛﻨﺎﻥ ﺻِﻨﻮﺍﻥﹲ ﺍﻟﻨﻮﻥ ﳎﺮﻭﺭﺓﹲ ﰲ‬ ‫)ﻭَﻧَ ﺨِﻴﻞﹲ ﺻِﻨْﻮَﺍﻥﹲ َﻭ ﹶﻏﻴْﺮ ِ‬
‫ﺐ ﻭﺍﻟﺮﻓﻊ‬
‫ﻣﻮﺿﻊ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﻛﻨﻮﻥ ﺍﻷﺛﻨﲔ‪ ،‬ﻓﺈﺫﺍ ﲨﻌﺘﻪ ﻗﻠﺖ‪ :‬ﺻﻨﻮﺍﻥﹲ ﻛﺜﲑ‪ ،‬ﻭﺍﻹﻋﺮﺍﺏُ ﰲ ﻧﻮﻧﻪ ﻳَﺪﺧﻠﻪ ﺍﻟﻨﺼ ُ‬
‫ﺻ ْﻨﻮَﺍ ٍﻥ ﳎﺎﺯﻩ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻷﺻﻞ ﻭﺍﻟﻔﺮﻉ ﻭﺍﺣﺪﺍﹰ‪،‬‬ ‫ﻭﺍﳉﹼﺮ ﻭﱂ ﳒﺪ ﲨﻌﹰﺎ ﳚﺮﻯ ﳎﺮﺍﻩ ﻏﲑ ﻗﻨﻮ ﻭﻗﻨﻮﺍﻥ ﻭﺍﳉﻤﻴﻊ ﻗﻨﻮﺍﻥ َﻭ ﹶﻏ ْﻴﺮُ ِ‬
‫ﻻ ﻳﺘﺸﻌﺐ ﻣﻦ ﺃﻋﻼﻩ ﺁﺧﺮ ﳛﻤﻞ‪) :‬ﻳُﺴْﻘﹶﻰ ﹺﺑﻤَﺎ ٍﺀ ﻭَﺍ ِﺣ ٍﺪ( )‪ ٤٩‬ﻷﻧﻪ ﻳﺸﺮﺏ ﻣﻦ ﺃﺻﻔﻠﻪ ﻓﻴﺼﻞ ﺍﳌﺎﺀ ﺇﱃ ﻓﺮﻭﻋﻪ ﺍﳌﺘﺸﻌﺒﺔ ﻣﻦ‬
‫ﺃﻋﻼﻩ‪.‬‬
‫ﺾ ﻓِﻲ ﺍﻷُ ﹾﻛ ﹺﻞ( ﰲ ﺍﻟﺜﻤﺮﺓ ﻭﺍﻷﻛﻞ‪.‬‬ ‫) َﻭﻧُ ﹶﻔﻀﱢﻞﹸ ﺑَﻌْﻀَﻬَﺎ َﻋﻠﹶﻰ َﺑ ْﻌ ﹴ‬
‫ﻼﻝﹸ( ﻭﺍﺣﺪﻫﺎ ﹸﻏﻞﹼ ﻻ ﻳﻜﻮﻥ ﺇﻻﹼ ﰲ ﺍﻟﻌﻨﻖ‪.‬‬ ‫) ﺍ َﻷ ﹾﻏ ﹶ‬
‫ﻼﺕُ( )‪ (٦‬ﻭﺍﺣﺪﻬﺗﺎ َﻣﺜﹸﻠﺔ ﻭﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﻷﻣﺜﺎﻝ‪.‬‬ ‫ﺖ ِﻣ ْﻦ ﹶﻗﺒِْﻠ ﹺﻬﻢُ ﺍﹶﳌﺜﹸ ﹶ‬‫) َﺧﹶﻠ ْ‬
‫ﺾ ﺍ َﻷ ْﺭﺣَﺎ ُﻡ( )‪ (٨‬ﺃﻱ ﻣﺎ ﺗُﺨﺮﺝ ﻣﻦ ﺍﻷﻭﻻﺩ ﻭﳑﺎ ﻛﺎﻥ ﻓﻴﻬﺎ‪.‬‬ ‫) َﻭﻣَﺎ َﺗﻐِﻴ ُ‬
‫ﺤﺪُﺙ‪.‬‬ ‫) َﻭﻣَﺎ َﺗ ْﺰﺩَﺍ ُﺩ( )‪ (٨‬ﺃﻱ ﻣﺎ ﺗُﺤﺪِﺙ ﻭُﺗ ْ‬
‫) َﻭ ﹸﻛ ﱡﻞ َﺷ ٍﺊ ِﻋ ْﻨ َﺪﻩُ ﹺﺑ ِﻤ ﹾﻘﺪَﺍ ﹴﺭ( )‪ (٨‬ﺃﻱ ﻣﻘﺪﺭ ﻭﻫﻮ ﻣﻔﻌﺎﻝ ﻣﻦ ﺍﻟﻘﺪﺭ‪.‬‬
‫)ﻭَﺳَﺎﺭﹺﺏٌ ﺑﺎﻟﻨّﻬَﺎ ﹺﺭ( )‪ (١٠‬ﳎﺎﺯﻩ‪ :‬ﺳﺎﻟﻚ ﰲ َﺳﺮَﺑﻪ‪ ،‬ﺃﻱ ﻣﺬﺍﻫﺒﻪ ﻭﻭﺟﻮﻫﻪ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﺃﺻﺒﺢ ﻓﻼﻥ ﺁﻣﻨﹰﺎ ﰲ َﺳﺮَﺑﻪ‪ ،‬ﺃﻱ ﰲ‬
‫ﻣﺬﺍﻫﺒﻪ ﻭﺃﻳﻨﻤﺎ ﺗﻮﺟﻪ‪ ،‬ﻭﻣﻨﻪ‪ :‬ﺍﻧﺴﺮﺏ ﻓﻼﻥ‪.‬‬
‫)ﹶﻟﻪُ ﻣُﻌَﻘﱢﺒﺎﺕٌ ِﻣ ْﻦ َﺑ ْﻴ َﻦ َﻳ َﺪ ْﻳ ِﻪ َﻭ ِﻣ ْﻦ َﺧ ﹾﻠ ِﻔ ِﻪ( ﳎﺎﺯﻩ‪ :‬ﻣﻼﺋﻜﺔ ﺗﻌﻘﱢﺐ ﺑﻌﺪ ﻣﻼﺋﻜﺔ‪ ،‬ﻭﺣﻔﻈﺔ ﺗُﻌﻘﱢﺐ ﺑﺎﻟﻠﻴﻞ ﺣﻔﻈﺔ ﺍﻟﻨﻬﺎﺭ ﺗﻌﻘﱢﺐ‬
‫ﺣﻔﻈﺔ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﻓﻼﻥ ﻋﻘﹼﺒﲏ‪ ،‬ﻭﻗﻮﳍﻢ‪ :‬ﻋﻘﱠﺒﺖ ﰲ ﺃﺛﺮﻩ‪.‬‬
‫ﷲ( )‪ (١١‬ﺃﻱ ﺑﺄﻣﺮ ﺍﷲ ﳛﻔﻈﻮﻧﻪ ﻣﻦ ﺃﻣﺮﻩ‪.‬‬ ‫ﺤﹶﻔﻈﹸﻮَﻧﻪُ ِﻣ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ﺍ ِ‬‫)َﻳ ْ‬

‫ﷲ ﹺﺑ ﹶﻘﻮْﻡ ﺳُﻮﺀًﺍ( )‪ (١١‬ﻣﻀﻤﻮﻡ ﺍﻷﻭﻝ‪ ،‬ﻭﳎﺎﺯﻩ‪ :‬ﻫﻠﻜﺔ ﻭﻛﻞ ﺟُﺬﺍﻡ ﻭﺑَﺮﺹ ﻭﻋَﻤﻰً‪ ،‬ﻭﻛﻞ ﺑﻼﺀ ﻋﻈﻴﻢ ﻓﻬﻮ‬ ‫)ﻭَﺇﹺﺫﹶﺍ ﹶﺃﺭَﺍ َﺩ ﺍ ُ‬
‫ﺳﻮﺀ ﻣﻀﻤﻮﻡ ﺍﻷﻭﻝ‪ ،‬ﻭﺇﺫﺍ ﻓﺘﺤﺖ ﺃﻭﻟﻪ ﻓﻬﻮ ﻣﺼﺪﺭ ﺳﺆﺕ ﺍﻟﻘﻮﻡ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪ :‬ﺭﺟﻞ ﺳَﻮ ٍﺀ ﻗﺎﻝ ﺍﻟﺰﱢ ْﺑ ﹺﺮ ﻗﺎﻥ ﺑﻦ َﺑﺪْﺭ‪:‬‬
‫ﺖ ﺇﺫﺍ ﻣﺎ ﻓﺎﺭﺱ ﺍﻟﺴﱠﻮ ِﺀ ﺃﹶﺣ ﺠَﻤﺎ‬
‫ﺖ ﻗﹶﻴْﺲٌ ﻭﺧِﻨ ِﺪﻑُ ﹺﺇﻧّﲏ ‪َ ...‬ﻭﻗﹶﻴ ُ‬ ‫ﻗﺪ ﻋﻠﻤ ْ‬
‫ﻕ َﺧﻮْﻓﹰﺎ َﻭ ﹶﻃﻤَﻌﹰﺎ( )‪ (١٢‬ﺃﻱ ﺗَﺮﻫَﺒﻮ ﻧﻪ ﻭﺗﻄﻤَﻌﻮﻥ ﺃﻥ ﻳُﺤﻴﻴﻜﻢ ﻭﺃﻥ ﻳُﻐﻴﺜﻜﻢ‪.‬‬ ‫)ﻳُﺮﹺﻳﻜﹸﻢ ﺍﻟَﺒ ْﺮ َ‬
‫ﺏ( )‪ (١٢‬ﺃﻱ ﻳﺒﺪﹶﺃ ﺍﻟﺴﺤﺎﺏ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺇﺫﺍ ﺑﺪﺃ ﻧﺸﺄ‪.‬‬ ‫) َﻭُﻳﻨْﺸﻰﱡ ﺍﻟﺴﱠ ﺤَﺎ َ‬
 ‫ﺤ ْﻤ ِﺪ ِﻩ( )‪ (١٣‬ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺍﺳﻢ ﻣﻠﻚ ﻗﺪ ُﻭﻛﹼﻞ ﺑﺎﻟﺮﱠﻋﺪ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺻﻮﺕ ﺳﺤﺎﺏ ﻭﺍﺣﺘﺠﻮﺍ‬ ‫ﺴﺒﱢ ﺢُ ﺍﻟﺮﱠ ْﻋ ُﺪ ﹺﺑ َ‬
‫) َﻭﻳُ َ‬
‫ﻼِﺋ ﹶﻜﺔﹸ ِﻣ ْﻦ ﺧﻴْﻔﹶﺘﻪِ( )‪ (١٣‬ﻳﻘﺎﻝ‪ :‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ‪:‬‬ ‫ﺑﺂﺧﺮ ﺍﻟﻜﻼﻡ‪) :‬ﻭَﺍﹶﳌ ﹶ‬
‫َﺟﻮْﻥ ﻫﺰﱘٌ َﺭ ْﻋﺪُﻩ ﺃ َﺟﺶﱡ‬
‫ﻭﻻ ﻳﻜﻮﻥ ﻫﻜﺬﺍ ﺇﻻ ﺍﻟﺼﻮﺕ‪.‬‬
‫) َﺷﺪِﻳ ُﺪ ﺍِﳌ ﺤَﺎ ﹺﻝ( )‪ (١٣‬ﺃﻱ ﺍﻟﻌﻘﻮﺑﺔ ﻭﺍﳌﻜﺮ ﻭﺍﻟﻨﻜﺎﻝ‪ ،‬ﻗﺎﻝ ﺍﻷ ْﻋﺸَﻰ‪:‬‬
‫ﹶﻓ ْﺮ ﻉُ َﺗ ْﺒ ﹴﻊ ﻳَﻬﺘﺰّ ﰲ ﻏﺼﻦ ﺍﳌﹶﺠﺪ ﻏِﺰﻳﺮُ ﺍﻟﻨﱠﺪَﻯ ﺷﺪﻳ ُﺪ ﺍﳌِﺤﺎ ﹺﻝ‬
‫ﻼ ﻓﺈﻧﻪ ﻻ ﻳُﺒﺎﻟِﻲ‬ ‫ﻁ ﺟﺰﻳ ﹰ‬ ‫ﺐ ﻳﻜﻦ ﻏﹶﺮﺍﻣﹰﺎ ﻭﺇﻥ ﻳُﻊ ‪ِ ...‬‬ ‫ﺇ ﹾﻥ ﻳﻌﺎﻗ ْ‬
‫ﻏﺮﺍﻡ‪ :‬ﻫﻼﻙ ﻭﰲ ﺍﻟﻘﺮﺁﻥ‪) :‬ﹺﺇﻥﱠ َﻋﺬﹶﺍَﺑﻬَﺎ ﻛﹶﺎ ﹶﻥ ﹶﻏﺮَﺍﻣﹰﺎ( )‪ (٢٥٦٥‬ﺃﻱ ﻫﻼﻛﹰﺎ ﻭﻗﺪ ﻓﺴﺮﻧﺎﻩ ﰲ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﻗﺎﻝ ﺫﹸﻭ ﺍﻟﺮﱡﻣّﺔ‪:‬‬
‫ﺃﹶﺑﺮّ ﻋﻠﻰ ﺍﳋﺼﻮ ﹺﻡ ﻓﻠﻴﺲ ﺧَﺼﻢٌ ‪ ...‬ﻭﻻ ﺧﺼﻤﺎ ِﻥ ﻳﻐﻠﺒﻪ ﺟﹺﺪﺍﻻ‬
‫ﺏ ﻭﺍﳌِﺤﺎﻻ‬ ‫ﺲ ﺑﲔ ﺃﻗﻮﺍ ﹴﻡ ﻓﻜﻞﹲ ‪ ...‬ﺃﹶﻋﺪﱠ ﻟﻪ ﺍﻟﺸﱠﻐﺎﺯ َ‬ ‫ﻭﹶﻟ ْﺒ ﹴ‬
‫ﻭﺍﻟﺸﱠﻐﺰﺑﺔ ﺍﻻﻟﺘﻮﺍﺀ )ﻭﺍﻟﱠﺬِﻳﻦَ َﻳ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭﹺﻧ ِﻪ( )‪ (١٤‬ﳎﺎﺯﻩ‪ :‬ﻭﺍﻟﺬﻳﻦ ﻳﺪﻋﻮﻥ ﻏﲑﻩ ﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﺃﻱ ﻳﻘﺼﺮﻭﻥ ﻋﻨﻪ‪.‬‬
‫)َﻳ ْﺪﻋُﻮ ﹶﻥ( ﻣﻦ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﳎﺎﺯ ﺩﻭﻧﻪ ﳎﺎﺯ ﻋﻨﻪ ﻗﺎﻝ‪:‬‬
‫ﺖ ﻟﺘﻘﺼﺮﻥﱠ ﻳَﺪﺍﻙ ﺩﻭﻧﹺﻲ‬ ‫ﺡ ‪ ...‬ﻛﺬﺑ َ‬ ‫ﺃﺗُﻮﻋﺪﻭﻯ ﻭﺭﺍ َﺀ ﺑﲏ ﺭﹺﻳﺎ ﹴ‬
‫ﺃﻱ ﻋﻨّﻲ‪.‬‬
‫)ﻻ ﻳَﺴْﺘَﺠﹺﻴﺒُﻮﻥﹶ( )‪ (١٤‬ﳎﺎﺯﻩ‪ :‬ﻻ ﳚﻴﺒﻮﻥ‪ ،‬ﻭﻗﺎﻝ ﹶﻛﻌْﺐ‪:‬‬
‫ﺐ‬
‫ﺐ ﺇﱃ ﺍﻟﻨﱠﺪَﻯ ‪ ...‬ﻓﻠﻢ ﻳﺴﺘﺠﺒﻪ ﻋﻨﺪ ﺫﺍﻙ ﳎﻴ ُ‬ ‫ﻉ ﺩﻋَﺎ ﻳﺎ َﻣ ْﻦ ﻳُﺠﻴ ُ‬ ‫ﻭﺩﺍ ﹴ‬
‫ﻂ ﹶﻛﻔﱠ ْﻴ ِﻪ ﺇﹺﱃ ﺍﳌﹶﺎ ِﺀ ِﻟَﻴﺒْﻠﹸ ﹶﻎ ﻓﹶﺎ ُﻩ( )‪ (١٥‬ﳎﺎﺯﻩ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻳَﺒﺴُﻂ ﻛﻔﱠﻪ ﻟﻴﻘﺒﺾ ﻋﻠﻰ ﺍﳌﺎﺀ ﺣﱴ ﻳﺆﺩﻳﻪ ﺇﱃ ﻓﻴﻪ ﻻ ﻳﺘﻢ ﻟﻪ‬ ‫)ﹺﺇﻻﱠ ﹶﻛﺒَﺎ ِﺳ ِ‬
‫ﺫﻟﻚ ﻭﻻ ﺗَﺴﻘِﻪ ﺃﻧﺎﻣﹶﻠﻪُ ﺃﻱ ﲡﻤﻌﻪ‪ ،‬ﻗﺎﻝ ﺿﺎﹺﺑﻲﱡ ﺑﻦ ﺍﳊﺎﺭﺙ ﺍﻟﺒُ ْﺮﺟُ ِﻤﻲﱡ‪:‬‬
‫ﺴﻘﹾﻪ ﹶﺃﻧَﺎﻣُﻠ ْﻪ‬
‫ﻓﺈﱐ ﻭﺇﻳّﺎﻛﻢ ﻭ َﺷﻮْﻗﹰﺎ ﺇﻟﻴﻜﻢ ‪ ...‬ﻛﻘﺎﺑﺾ ﻣﺎ ٍﺀ ﱂ َﺗ ِ‬
‫ﻳﻘﻮﻝ‪ :‬ﻟﻴﺲ ﰲ ﻳﺪﻱ ﻣﻦ ﺫﻟﻚ ﺷﺊ ﻛﻤﺎ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﻳﺪ ﺍﻟﻘﺎﺑﺾ ﻋﻠﻰ ﺍﳌﺎﺀ ﺷﺊ‪ .‬ﻭﻗﺎﻝ‪:‬‬
‫ﺖ ﳑﺎ ﻛﺎﻥ ﺑﻴﲏ ﻭﺑﻴﻨَﻬﺎ ‪ ...‬ﻣﻦ ﺍﻟ ُﻮﺩّ ﻣﺜ ﹶﻞ ﺍﻟﻘﺎﺑﺾ ﺍﳌﺎ َﺀ ﺑﺎﻟﻴ ِﺪ‬ ‫ﻓﺄﺻﺒﺤ ُ‬
‫)ﺑﹺﺎﻟﻐُﺪﻭﱢ ﻭَﺍﻵﺻَﺎﻝ( )‪ (١٥‬ﺃﻱ ﺑﺎﻟﻌﺸﻰﱢ‪ .‬ﻭﺍﺣﺪﻫﺎ‪ :‬ﹸﺃﺻُﻞ ﻭﻭﺍﺣﺪ ﺍ ُﻷﺻُﻞ ﺃﺻﻴﻞ ﻭﻫﻮ ﻣﺎ ﺑﲔ ﺍﻟﻌﺼﺮ ﺇﱃ ﻣﻐﺮﺏ ﺍﻟﺸﻤﺲ‪،‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﹸﺅﻳﺐ‪:‬‬
‫ﺖ ﺍﻟﺒﻴﺖ ﺃﹸﻛ ﹺﺮﻡُ ﺃ ْﻫﻠﹶﻪ ‪ ...‬ﻭﺃﻗﻌ ُﺪ ﰲ ﺃﻓﻴﺎﺋﻪ ﺑﺎﻷﺻﺎﺋ ﹺﻞ‬ ‫ﻟﻌﻤﺮﻱ ﻷﻧ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﱠﺎﺑﹺﻐﺔ‪:‬‬
‫ﺖ ﺟﻮﺍﺑﹰﺎ ﻭﻣﺎ ﺑﺎﻟﺮﱠﺑْﻊ ِﻣﻦ ﺃﺣ ِﺪ‬ ‫ﺖ ﻓﻴﻬﺎ ﺃ ﺻَﻴﻼ ﹰﻻ ﺃﺳﺎِﺋﻠﹸﻬﺎ ‪ ...‬ﻋﻴﱠ ْ‬ ‫ﻭﻗﻔ ُ‬
‫ﺃﺻﻴﻼﻝ‪ :‬ﺗﺼﻐﲑ ﺁﺻﺎﻝ‪.‬‬
‫)ﻓﹶﺎ ْﺣَﺘ َﻤ ﹶﻞ ﺍﻟﺴﱠﻴ ﹸﻞ َﺯﺑَﺪﹰﺍ ﺭَﺍﺑﹺﻴﹰﺎ( )‪ (١٧‬ﳎﺎﺯﻩ‪ :‬ﻓﺎﻋﻞﹲ ﻣِﻦ ﺭَﺑﺎ ﻳﺮﺑﻮ‪ .‬ﺃﻱ ﻳﻨﺘﻔﺦ‪.‬‬
‫ﻉ َﺯَﺑ ٌﺪ ِﻣ ﹾﺜﻠﹸﻪُ( )‪ ،(١٧‬ﻭﻫﻮ ﻣﺎ ﲤﺘﻌﺖ ﺑﻪ‪ ،‬ﻗﺎﻝ ﺍﳌﺸﻌﺚ‪:‬‬ ‫)ﹶﺃ ْﻭ َﻣﺘَﺎ ﹴ‬
‫ﺕ ﻫﻮ ﺍﳌﹶﺘﺎﻉُ‬ ‫ﺖ ﺑﻪ ﺍﳌﻤﺎ َ‬ ‫ﺸﻌﱠﺚﹸ ﺇﻥﹼ ﺷﻴﺌﺎﹰ ‪ ...‬ﺳَﺒﻘ َ‬ ‫ﲤﺘْﻊ ﻳﺎ ﻣُ َ‬
‫ﳊﻖﱠ ﻭﺍ ﹾﻟﺒَﺎ ِﻃ ﹶﻞ( )‪ (١٧‬ﺃﻱ ﳝﺜﱢﻞ ﺍﷲ ﺍﳊﻖ ﻭﳝﺜﻞ ﺍﻟﺒﺎﻃﻞ‪.‬‬ ‫ﷲﺍﹶ‬ ‫ﻀ ﹺﺮﺏُ ﺍ ُ‬ ‫ﻚ َﻳ ْ‬
‫)ﻛﹶﺬِﻟ َ‬
‫)ﹶﻓﹶﺄﻣﱠﺎ ﺍﻟﺰﱠَﺑﺪُ ﻓﹶﻴ ﹾﺬ َﻫﺐُ ُﺟﻔﹶﺂ ًﺀ( )‪ (١٧‬ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌَﻼﺀ‪ :‬ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﺃﹶﺟﻔﺄﺕ ﺍﻟﻘِﺪﺭُ‪ ،‬ﻭﺫﻟﻚ ﺇﺫﺍ ﻏﻠﺖ ﻓﺎﻧﺼﺐّ ﺯﺑﺪُﻫﺎ‬
‫ﺃﻭ ﺳﻜﻨﺖ ﻓﻼ ﻳﺒﻘﻰ ﻣﻨﻪ ﺷﺊ‪.‬‬
‫ﺴﻨَﻰ( )‪ (١٨‬ﺍﺳﺘﺠﺒﺖ ﻟﻚ ﻭﺍﺳﺘﺠﺒﺘﻚ ﺳﻮﺍﺀ ﻭﻫﻮ ﺃﺟﺒﺖ‪ ،‬ﻭﺍﳊﺴﲎ ﻫﻲ ﻛﻞ ﺧﲑ ﻣﻦ ﺍﳉﻨﺔ‬ ‫ﳊ ْ‬ ‫)ِﻟﻠﱠﺬِﻳ َﻦ ﺍﺳْﺘَ ﺠَﺎﺑُﻮﺍ ِﻟ َﺮﺑﱢ ﹺﻬ ﹺﻢ ﺍ ﹸ‬
‫ﻓﻤﺎ ﺩﻭﻬﻧﺎ‪ ،‬ﺃﻱ ﳍﻢ ﺍﳊﺴﲎ‪.‬‬
‫)ﺍِﳌﻬَﺎ ُﺩ( )‪ (١٨‬ﺍﻟﻔِﺮﺍﺵ ﻭﺍﻟﺒﹺﺴﺎﻁ‪.‬‬
‫ﺴَﻨ ِﺔ ﺍﻟﺴﱠﻴﱢﹶﺌ ﹶﺔ( )‪ (٢٣‬ﺃﻱ‬
‫ﳊَ‬‫ﺏ( )‪ (١٩‬ﺃﻱ ﺫﻭﻭ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺍﺣﺪﻫﺎ ﹸﻟﺐّ ﻭﺃﻭﻟﻮ‪ :‬ﻭﺍﺣﺪﻫﺎ ﺫﻭ ) َﻭَﻳ ْﺪ َﺭﺀُﻭ ﹶﻥ ﺑﹺﺎ ﹶ‬ ‫)ﺃﹸﻭﻟﹸﻮ ﺍﻷﻟﺒَﺎ ﹺ‬
‫ﻳﺪﻓﻌﻮﻥ ﺍﻟﺴﻴﺌﺔ ﺑﺎﳊﺴﻨﺔ‪ ،‬ﺩﺭﺃﺗﻪ ﻋﲏ ﺃﻱ ﺩﻓﻌﺘﻪ‪.‬‬
‫) ُﻋ ﹾﻘﺒَﻲ ﺍﻟﺪﱠﺍ ﹺﺭ( )‪ (٢٤‬ﻋﺎﻗﺒﺔ ﺍﻟﺪﺍﺭ‪.‬‬
‫ﻼ ٌﻡ َﻋﹶﻠﹺﻴﻜﹸﻢْ( )‪ (٢٤‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻛﻘﻮﻟﻚ‪ :‬ﻳﻘﻮﻟﻮﻥ ﺳﻼﻡ ﻋﻠﻴﻜﻢ‪.‬‬ ‫) َﺳ ﹶ‬
‫ﳊﻴَﺎ ﹸﺓ ﺍﻟﺪﱡﻧْﻴَﺎ ﻓِﻲ ﺍﻵ ِﺧ َﺮ ِﺓ ﹺﺇﻻﱠ ﻣَﺘَﺎ ﻉٌ " )‪ (٢٦‬ﺇﻻﱠ ﻣُﺘْﻌﺔ ﻭﺷﺊ ﻃﹶﻔﻴﻒ ﺣﻘﲑ‪.‬‬ ‫) َﻭﻣَﺎ ﺍ ﹶ‬
‫ﺏ( )‪ (٢٧‬ﻣَﻦ ﺗﺎﺏ‪.‬‬ ‫) َﻣ ْﻦ ﺃﹶﻧﺎ َ‬

‫ﺏ( )‪ (٢٩‬ﺃﻱ ﻣُﻨ ﹶﻘﻠﹶﺐ‪.‬‬ ‫ﺴﻦُ ﻣَﺂ ﹴ‬ ‫)ﻃﹸﻮﺑَﻰ ﹶﻟ ُﻬ ْﻢ َﻭﺣُ ْ‬

‫ﺖ ِﻣ ْﻦ ﻗﹶﺒْﻠِﻬَﺎ ﺃﹸﻣَﻢٌ( )‪ (٣٠‬ﺃﻱ ﻣﻀﺖ ﻗﺮﻭﻥ ﻣﻦ ﻗﺒﻠﻬﺎ ﻭﻣﻠﻞ‪.‬‬ ‫) َﺧﹶﻠ ْ‬
‫ﺖ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻮﺑﱵ ﺇﻟﻴﻪ ﺳﻮﺍﺀ‪.‬‬ ‫ﺏ( )‪ (٣٠‬ﻣﺼﺪﺭ ﺗﺒ ُ‬ ‫)ﻭَﺇﹶﻟ ْﻴ ِﻪ َﻣﺘَﺎ ﹺ‬
‫ﺖ ﹺﺑ ِﻪ ﺍ َﻷ ْﺭﺽُ ﹶﺃ ْﻭ ﻛﹸﻠﱢ َﻢ ﺑﹺﻪ ﺍﳌﹶﻮْﺗَﻰ( )‪ (٣١‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﻜﻔﻮﻑ ﻋﻦ ﺧﱪﻩ‪ ،‬ﰒ‬ ‫ﳉﺒَﺎ ﹸﻝ ﹶﺃ ْﻭ ﻗﹸﻄﱢ َﻌ ْ‬
‫ﺕ ﹺﺑ ِﻪ ﺍ ِ‬
‫) َﻭﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻗﹸﺮْﺁﻧﹰﺎ ُﺳﻴﱢ َﺮ ْ‬
‫ﷲ ﺍ َﻷ ْﻣﺮُ َﺟﻤِﻴﻌﹰﺎ( )‪ (٣١‬ﻓﻤﺠﺎﺯﻩ‪ :‬ﻟﻮ ﺳﻴّﺮﺕ ﺑﻪ ﺍﳉﺒﺎﻝ ﻟﺴﺎﺭﺕ‪ ،‬ﺃﻭ ﻗﻄﹼﻌﺖ ﺑﻪ ﺍﻷﺭْﺽ ﻟﺘﻘﻄﻌﺖ‪،‬‬ ‫ﺍﺳﺘﺆﻧﻒ ﻓﻘﺎﻝ‪َ) :‬ﺑ ﹾﻞ ِ‬
‫ﻭﻟﻮ ﻛﹸﻠﹼﻢ ﺑﻪ ﺍﳌﻮّﺗﻰ ﻟُﻨﺸِﺮﺕ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﻣﺜﻞ ﻫﺬﺍ ﻟﻌِﻠﻢ ﺍﳌﺴﺘﻤﻊ ﺑﻪ ﺍﺳﺘﻐﻨﺎ ًﺀ ﻋﻨﻪ ﻭﺍﺳﺘﺨﻔﺎﻓﹰﺎ ﰲ ﻛﻼﻣﻬﻢ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻷﺧﻄﻞ‪:‬‬
‫ﺶ ﺗﻔﻀﱠﻠﻮﺍ ‪ ...‬ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻭ ﺃﻥﹼ ﺍﻷﻛﺎﺭﻡ َﻧ ْﻬﺸَﻼ‬ ‫ﺧَﻼ ﺃﻥﹼ ﺣﻴّﹰﺎ ﻣِﻦ ﻗﺮﻳ ﹴ‬
‫ﻭﻫﻮ ﺁﺧﺮ ﻗﺼﻴﺪﺓ‪ ،‬ﻭﻧﺼﺒﻪ ﻭﻛﻒّ ﻋﻦ ﺧﱪﻩ ﻭﺍﺧﺘﺼﺮﻩ ﻭﻗﺎﻝ ﻋﺒﺪ ﻣﻨﺎﻑ ﺍﺑﻦ ﹺﺭﺑْﻊ ﺍﳍ ﹶﺬﱄﹼ‪:‬‬
‫ﺖ ﺍﻷﱢﳝﺔ ﺍﻟﻌَﻀﺪﺍ‬ ‫ﺏ ﺍﳌﹸﻌﻮﱢﻝ ﲢ َ‬ ‫ﺍﻟﻄﱠﻌﻦ َﺷ ْﻐﺸَﻐﺔﹲ ﻭﺍﻟﻀﱠﺮﺏ َﻫ ْﻴﻘﹶﻌﺔﹲ ‪ ...‬ﺿﺮ َ‬
‫ﺏ ﺗَﺴﻮﻕ ﺍﳌﺎ َﺀ ﻭﺍﻟَﺒﺮَﺩﺍ‬ ‫ﻭﻟﻠﻘِﺴﻰّ ﺃﺯﺍﻣِﻴﻞﹲ ﻭ ﹶﻏ َﻤﻐَﻤ ﹲﺔ ‪ ...‬ﺣﺴﻦ ﺍﳉﹶﻨﻮ ﹺ‬
‫ﺸﺮُﺩﺍ‬‫ﺣﱴ ﺇﺫﺍ ﺍﺳﻠﻜﻮﻫﻢ ﰲ ﻗﹸﺘﺎﺋﺪ ٍﺓ ‪ ...‬ﺷ ﻼﱠ ﻛﻤﺎ ﺗﻄﺮﺩ ﺍﳉﻤﱠﺎﻟ ﹸﺔ ﺍﻟ ُ‬
‫ﻭﻫﻮ ﺁﺧﺮ ﻗﺼﻴﺪﺓ‪ ،‬ﻭﻛﻒ ﻥ ﺧﱪﻩ‪ .‬ﻭﻗﻮﻟﻪ ﺷﻐﺸﻐﺔ‪ :‬ﺃﻱ ﻳﺪﺧﻠﻪ ﻭﳜﺮﺟﻪ؛ ﻭﺍﳍﻴﻘﻌﺔ ﺃﻥ ﻳﻀﺮﺏ ﺑﺎﳊﺪ ﻣﻦ ﻓﻮﻕ ﻭﺍﳌﻌﻮﻝ‪:‬‬
‫ﻀ َﺪ ﻣﻦ ﺍﻟﺸﺠﺮ‬‫ﺻﺎﺣﺐ ﺍﻟﻌﺎﻟﺔ ﻭﻫﻲ ﻇﻠﺔ ﻳﺘﺨﺬﻫﺎ ﺭﻋﺎﺓ ﺍﻟﺒﻬﻢ ﺑﺎﳊﺠﺎﺯ ﺇﺫﺍ ﺧﺎﻓﺖ ﺍﻟﱪﺩ ﻋﻠﻰ ﻬﺑﻤﻬﺎ‪ .‬ﻓﻴﻘﻮﻝ‪ :‬ﻓﻴﻌﺘﻀﺪ ﺍﻟَﻌ َ‬
‫ﻟﺒَﻬﻤﻪ ﺃﻱ ﻳﻘﻄﻌﻪ؛ ﻭﺍﻟﺪﱢﳝﺔ ﺍﳌﻄﺮ ﺍﻟﻀﻌﻴﻒ ﺍﻟﺪﺍﺋﻢ؛ ﻭﺍﻷﺯﺍﻣﻴﻞ‪ :‬ﺍﻷﺻﻮﺍﺕ ﻭﺍﺣﺪﻫﺎ ﺃﺯﻣﻞ ﻭﲨﻌﻬﺎ ﺃﺯﺍﻣﻞ ﺯﺍﺩ ﺍﻟﻴﺎﺀ‬
‫ﺍﺿﻄﺮﺍﺭﺍﹰ؛ ﻭﺍﻟﻐَﻤﺎﻏِﻢ‪ :‬ﺍﻷﺻﻮﺍﺕ ﺍﻟﱵ ﱂ ﺗﻔﻬﻢ؛ ﺣﺲّ ﺍﳉﻨﻮﺏ‪ :‬ﺻﻮﻬﺗﺎ؛ ﻗﺘﺎﺋﺪﺓ ﻃﺮﻳﻖ‪ .‬ﺃﺳﻠﻜﻮﻫﻢ ﻭﺳﻠﻜﻮﻫﻢ ﻭﺍﺣﺪ‪.‬‬
‫ﺲ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ( )‪ (٣١‬ﳎﺎﺯﻩ‪ :‬ﺃﱂ ﻳﻌﻠﻢ ﻭﻳﺘﺒﲔ‪ ،‬ﻗﺎﻝ ﺳُﺤَﻴﻢ ﺑﻦ َﻭﺛِﻴﻞ ﺍﻟَﻴ ْﺮﺑُﻮﻋﻲّ‪:‬‬ ‫)ﹶﺃﹶﻓﹶﻠ ْﻢ َﻳ ْﻴﹶﺌ ﹺ‬
‫ﺃﹶﻗﻮﻝ ﳍﻢ ﺑﺎﻟﺸﱠﻌْﺐ ﺇﺫ ﻳﺄﺳﺮﻭﻧﲏ ‪ ...‬ﺃﱂ ﺗﻴﺌﺴﻮﺍ ﺃﻧﱢﻲ ﺍﺑ ُﻦ ﻓﺎﺭﺱ َﺯ ْﻫ َﺪﹺﻡ‬
‫)ﻗﹶﺎ ﹺﺭ َﻋ ﹲﺔ( )‪ (٣١‬ﺃﻱ ﺩﺍﻫﻴﺔ ُﻣﻬﹺﻠﻜﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻗﺮﻋﺖ ﻋﻈﻤﻪ‪ ،‬ﺃﻱ ﺻﺪﻋﺘﻪ‪.‬‬
‫)ﹶﻓﹶﺄﻣْﹶﻠﻴْﺖُ( )‪ (٣٢‬ﺃﻱ ﺃﻃﻠﺖ ﳍﻢ‪ ،‬ﻭﻣﻨﻪ ﺍﹶﳌِﻠﻲّ ﻭﺍﳌﻼﻭﺓ ﻣﻦ ﺍﻟﺪﻫﺮ‪ ،‬ﻭﻣﻨﻪ ﲤﻠﻴﺖ ﺣﻴﻨﺎﹰ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺍﳌﻠﻮﺍﻥ‬
‫ﻟﻄﻮﳍﻤﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ُﻣ ﹾﻘﺒﹺﻞ‪:‬‬
‫ﺃﻻ ﻳﺎ ﺩﻳﺎﺭ ﺍﳊﻲّ ﺑﺎﻟﺴﱠﺒُﻌﺎ ِﻥ ‪ ...‬ﹶﺃﻟﱠﺢ ﻋﻠﻴﻬﺎ ﺑﺎﻟﹺﺒﻠﹶﻰ ﺍﹶﳌﻠﹶﻮﺍ ِﻥ‬
‫ﻼ ﻣﻘﺼﻮﺭ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻭﻳﻘﺎﻝ‪ :‬ﻟﻠﺨﺮﻕ ﺍﻟﻮﺍﺳﻊ ﻣﻦ ﺍﻷﺭﺽ َﻣ ﹰ‬
‫ﻼ ﻻ ﲣﻄﹼﺎﻩ ﺍﻟﻌﻴﻮﻥ َﺭﻏِﻴﺐ‬ ‫َﺣ ﹰ‬
 ‫ﻭﻗﺎﻝ‪:‬‬
‫ﺐ ﺍﳌﺘﺒﺪﱢ ﹺﻝ‬
‫ﺃﹶﻣﻀﻰ ﺍﳌﹶﻼ ﺑﺎﻟﺸﺎ ِﺣ ﹺ‬
‫ﺲ( )‪ (٣٣‬ﺃﻱ ﺩﺍﺋﻢ ﻗﻮﺍﻡٌ ﻋَﺪﻝﹲ‪.‬‬ ‫)ﹶﺃﹶﻓ َﻤ ْﻦ ﻫُ َﻮ ﻗﹶﺎﺋﻢٌ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﻧ ﹾﻔ ﹴ‬
‫)ﻭَﻟﹶﻌَﺬﹶﺍﺏُ ﺍﻵﺧ َﺮ ِﺓ ﹶﺃ َﺷﻖﱡ( )‪ (٣٦‬ﺃﻱ ﺃﺷﺪّ‪.‬‬
‫ﺠﺮﹺﻱ ِﻣ ْﻦ ﺗَ ﺤْﺘِﻬَﺎ ﺍ َﻷ ْﻧﻬَﺎ ُﺭ ﹸﺃ ﹸﻛﻠﹸﻬﺎ ﺩَﺍﺋﻢٌ‬
‫ﳉﻨﱠ ِﺔ ﺍﻟﹼﺘِﻲ ُﻭ ِﻋﺪّ ﺍﹸﳌﺘّﻘﹸﻮ ﹶﻥ َﻳ ْ‬
‫)ِﻟﻠﹼﺬِﻳ َﻦ ﺍﺳْﺘَ ﺠَﺎﺑُﻮﺍ ِﻟ َﺮﺑﱢ ﹺﻬﻢُ ﺍﳊﹸﺴْﻨَﻰ( )‪ (١٨‬ﰒ ﻗﺎﻝ‪َ ) :‬ﻣﹶﺜﻞﹸ ﺍ ﹶ‬
‫ﻚ ُﻋ ﹾﻘﺒَﻰ ﺍﻟﱠﺬِﻳﻦ ﺍﺗﱠﻘﹶﻮْﺍ َﻭ َﻋ ﹾﻘﺒَﻰ ﺍ ﹾﻟﻜﹶﺎِﻓﺮﹺﻳ َﻦ ﺍﻟﻨّﺎ ُﺭ( )‪ (٣٥‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﻜﻔﻮﻑ ﻋﻦ ﺧﱪﻩ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﰲ‬ ‫ﻭَﻇِﱡﻠﻬَﺎ ِﺗ ﹾﻠ َ‬
‫ﻛﻼﻣﻬﺎ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﳎﺎﺯﻩ‪ :‬ﻟﻠﺬﻳﻦ ﺍﺳﺘﺠﺎﺑﻮﺍ ﻟﺮﻬﺑﻢ ﺍﳊﹸﺴﲎ َﻣﺜﹶﻞ ﺍﳉﻨﺔ‪ ،‬ﻣﻮﺻﻮﻝ ﺻﻔﺔ ﳍﺎ ﻋﻠﻰ ﺍﻟﻜﻼﻡ ﺍﻷﻭﻝ‪.‬‬
‫) ُﺣﻜﹾﻤﹰﺎ ﻋ َﺮﺑﹺﻴﹰﺎ( )‪ (٣٧‬ﺃﻱ ﺩﻳﻨﹰﺎ ﻋﺮﺑﻴﹰﺎ ﺃﻧﺰﻝ ﻋﻠﻰ ﺭﺟﻞ ﻋﺮﰊ‪.‬‬
‫ﷲ ﻣَﺎ َﻳﺸَﺎ ُﺀ( )‪ (٣٩‬ﳏﻮﺕ ﺗَﻤﺤﻮ‪ ،‬ﻭﲤﺤﻲ‪ :‬ﻟﻐﺔ‪.‬‬ ‫)ﻳَﻤْ ﺤُﻮﺍ ﺍ ُ‬
‫ﻚ( )‪ (٤٠‬ﺃﻟﻒ ﺇﻣﺎ ﻣﻜﺴﻮﺭﺓ ﻷﻧﻪ ﰲ ﻣﻮﺿﻊ ﺃﺣﺪ ﺍﻷﻣﺮﻳﻦ‪.‬‬ ‫ﺾ ﺍﻟﱠﺬِﻱ َﻧِﻌﺪُﻫُ ْﻢ ﹶﺃ ْﻭ َﻧَﺘ َﻮﻓﹼَﻴﻨﱠ َ‬
‫ﻚ َﺑ ْﻌ َ‬
‫)ﻭَﺇﻣﱠﺎ ﻧُ ﹺﺮَﻳﻨﱠ َ‬
‫)ﻧَﻨْﻘﹸﺼُﻬَﺎ ِﻣ ْﻦ ﹶﺃ ﹾﻃﺮَﺍِﻓﻬَﺎ( )‪ (٤١‬ﳎﺎﺯﻩ‪ :‬ﻧﻨﻘﺺ ﻣﻦ ﰲ ﺍﻷﺭﺽ ﻭﻣﻦ ﰲ ﻧﻮﺍﺣﻴﻬﺎ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪:‬‬
‫) َﻭ َﺳ ﹺﻞ ﺍ ﹾﻟ ﹶﻘ ْﺮَﻳ ﹶﺔ( )‪ (١٢٨٢‬ﳎﺎﺯﻩ‪ :‬ﻭﺳﻞ ﻣﻦ ﰲ ﺍﻟﻘﺮﻳﺔ‪.‬‬
‫ﺤﻜﹾ ِﻤ ِﻪ( )‪ (٤١‬ﺃﻱ ﻻ ﺭﺍﺩّ ﻟﻪ ﻭﻻ ﻣﻐﻴّﺮ ﻟﻪ ﻋﻦ ﺍﳊﻖ‪.‬‬ ‫ﺐ ﻟﹸ ِ‬
‫) ﹶﻻ ﻣُ َﻌﻘﱢ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬

‫)ﺃﻟﺮ( )‪ (١‬ﺳﺎﻛﻦ ﻷﻧﻪ ﺟﺮﻯ ﳎﺮﻯ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﳎﺎﺯﻫﻦ ﳎﺎﺯ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ‪ ،‬ﻭﳎﺎﺯ ﻣﻮﺿﻌﻪ ﰲ ﺍﳌﻌﲎ‬
‫ﻛﻤﺠﺎﺯ ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ‪.‬‬
‫ﻚ( ﳎﺎﺯﻩ ﻣﺴﺘﺄﻧﻒ ﺃﻭ ﳐﺘﺼﺮ ﻓﻴﻪ ﺿﻤﲑ ﻛﻘﻮﻟﻚ‪ :‬ﻫﺬﺍ ﻛﺘﺎﺏ ﺃﻧﺰﻟﻨﺎﻩ ﺇﻟﻴﻚ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﺃﱂ‬ ‫)ﻛِﺘَﺎﺏٌ ﺃﹶﻧْﺰَﻟﹾﻨَﺎﻩُ ﹺﺇﹶﻟْﻴ َ‬
‫ﺏ( )‪ (٢١‬ﻭﰲ ﻏﲑﻫﺎ ﻣﺎ ﻗﺪ ﺃﻇﻬﺮ‪.‬‬ ‫ﻚ ﺍﻟ ِﻜﺘَﺎ ُ‬ ‫ﺫِﻟ َ‬
‫ﳊﻴَﺎ ﹶﺓ ﺍﻟﺪﱡﻧْﻴَﺎ َﻋﻠﹶﻰ ﺍﻵ ِﺧ َﺮ ِﺓ( )‪ (٣‬ﳜﺘﺎﺭﻭﻥ‪.‬‬
‫ﺤﺒﱡﻮ ﹶﻥ ﺍ ﹾ‬ ‫ﺴَﺘ ِ‬
‫)َﻳ ْ‬

‫) َﻭَﻳ ْﺒﻐُﻮَﻧﻬَﺎ ِﻋﻮَﺟﹰﺎ( )‪ (٣‬ﻳﻠﺘﻤﺴﻮﻥ‪ ،‬ﻭﳛﺘﺎﻟﻮﻥ ﳍﺎ ﻋﻮﺟﺎﹰ‪ ،‬ﻣﻜﺴﻮﺭ ﺍﻷﻭﻝ ﻣﻔﺘﻮﺡ ﺍﻟﺜﺎﱐ ﻭﺫﻟﻚ ﰲ ﺍﻟﺪﱢﻳﻦ ﻭَﻏﲑﻩ‪ ،‬ﻭﰲ‬
‫ﺝ ﻭَﻫﻮ ﻣﻔﺘﻮﺡ ﺍﳊﺮﻭﻑ‪.‬‬ ‫ﺍﻷﺭﺽ ﳑﺎ ﱂ ﻳﻜﻦ ﻗﺎﺋﻤﹰﺎ ﻭﰲ ﺍﳊﺎﺋﻂ ﻭﰲ ﺍﻟﺮﻣﺢ ﻭﰲ ﺍﻟﺴﱢﻦ َﻋ َﻮ َ‬
‫)َﻳﺴُﻮﻣُﻮَﻧﻜﹸ ْﻢ( )‪ (٦‬ﺃﻱ ﻳُﻮﻟﹸﻮﻧﻜﻢ ﻭﻳَﺒﻠﻮﻧﻜﻢ‪.‬‬
‫)ﻭَﺇ ﹾﺫ َﺗﹶﺄﺫﱠ ﹶﻥ َﺭﺑﱡ ﹸﻜ ْﻢ( )‪ (٧‬ﳎﺎﺯﻩ‪ :‬ﻭﺁ ﹶﺫﻧَﻜﻢ ﺭﺑﻜﻢ‪ ،‬ﻭﺇﺫ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﺗﺄﺫﻥ ﺗﻔﻌﻞ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﺃﺫﹶﻧﺘﻪ‪.‬‬
‫)ﹶﻓ َﺮﺩﱡﻭﺍ ﺃﹶﻳْﺪِﻳَﻬﻢْ ﰲ ﹶﺃ ﹾﻓﻮَﺍ ِﻫ ﹺﻬ ْﻢ( )‪ (٩‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺜﻞ‪ ،‬ﻭﻣﻮﺿﻌﻪ ﻣﻮﺿﻊ ﻛﻔﻮﺍ ﻋﻤﺎ ﺃﻣﺮﻭﺍ ﺑﻘﻮﻟﻪ ﻣﻦ ﺍﳊﻖ ﻭﱂ ﻳﺆﻣﻨﻮﺍ ﺑﻪ ﻭﱂ‬
‫ﻳﺴﻠﻤﻮﺍ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺭﺩ ﻳﺪﻩ ﰲ ﻓﻤﻪ‪ ،‬ﺃﻱ ﺃﻣﺴﻚ ﺇﺫﺍ ﱂ ﳚﺐ‪.‬‬
‫)ﻓﹶﺎ ِﻃ ﹺﺮ( )‪ (١٠‬ﺃﻱ ﺧﺎﻟﻖ‪.‬‬
‫)ِﻟَﻴ ْﻐ ِﻔ َﺮ ﹶﻟ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹸﺫﻧُﻮﹺﺑ ﹸﻜ ْﻢ( )‪ (١٠‬ﳎﺎﺯﻩ‪ :‬ﻟﻴﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ‪ ،‬ﻭﻣﻦ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﹶﻓﻤَﺎ ِﻣ ْﻨ ﹸﻜ ْﻢ ِﻣ ْﻦ‬
‫ﹶﺃ َﺣ ٍﺪ َﻋ ْﻨﻪُ ﺣَﺎ ﹺﺟﺰﹺﻳ َﻦ( )‪ (٦٩٤٧‬ﳎﺎﺯﻩ‪ :‬ﻣﺎ ﻣﻨﻜﻢ ﺃﺣﺪ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﹸﺫ َﻭﻳْﺐ‪:‬‬
‫ﻒ ﻣَﻦ ﺃﺣ ٍﺪ ﻗﹶﺒْﻠِﻲ‬ ‫ﻒ ﺍﳊﺐّ ﳌﹼﺎ ﺷﻜﻮﺗِﻪ ‪ ...‬ﻭﻣﺎ ﺇﻥ ﺟﺰﺍ ِﻙ ﺍﻟﻀﱢﻌ َ‬
‫ﺟَﺰﻳﺘِﻚ ﺿِﻌ َ‬
‫ﺃﻱ ﺃﺣﺪٌ ﻗﺒﻠﻲ‪.‬‬
 ‫)ﹶﺃ ْﻭ ﹶﻟَﺘﻌُﻮ ُﺩﻥﱠ ﻓِﻲ ﻣِﻠﱠﺘِﻨَﺎ( )‪ (١٣‬ﺃﻱ ﰲ ﺩﻳﻨﻨﺎ ﻭﺃﻫﻞ ﻣﻠﺘﻨﺎ‪.‬‬
‫ﻑ َﻣﻘﹶﺎﻣِﻲ( )‪ (١٤‬ﳎﺎﺯﻩ‪ :‬ﺣﻴﺚ ﺃﹸﻗﻴﻤﻪ ﺑﲔ ﻳﺪﻱ ﻟﻠﺤﺴﺎﺏ‪.‬‬ ‫)ﺧَﺎ َ‬
‫)ﻭﺍ ْﺳَﺘ ﹾﻔَﺘﺤُﻮﺍ( )‪ (١٥‬ﳎﺎﺯﻩ‪ :‬ﻭﺍﺳﺘﻨﺼﺮﻭﺍ‪.‬‬
‫ﻋَﻨﻮﺩ ﻭﻋَﻨﹺﻴﺪٍ )‪ (١٥‬ﻭﻋﺎﻧﺪ ﻛﻠﻬﺎ‪ ،‬ﻭﺍﺣﺪ ﻭﺍﳌﻌﲎ ﺟﺎﺋﺮ ﻋﺎﻧﺪ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺖ ﻓﺎﺟﻌﻼﱐ َﻭ َﺳﻄﹶﺎ ‪ ...‬ﺇﻧّﻲ ﻛﺒﲑ ﻻ ﺃﹸﻃﻴ ُﻖ ﺍﻟ ُﻌﻨﱠﺪﺍ‬ ‫ﺇﺫﺍ ﻧﺰﻟ ُ‬
‫) ِﻣ ْﻦ َﻭﺭَﺍِﺋ ِﻪ َﺟ َﻬﻨﱠﻢُ( )‪ (١٦‬ﳎﺎﺯﻩ‪ :‬ﻗﹸﺪﺍﻣﻪ ﻭﺃﻣﺎﻣﻪ‪ ،‬ﻳﻘﺎﻝ ﺇﻥ ﺍﳌﻮﺕ ﻣﻦ ﻭﺭﺍﺋﻚ ﺃﻱ ﻗﺪﺍﻣﻚ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺖ ﻟﺘَﻘﺼُﺮﻥﱠ ﻳﺪﺍﻙ ﺩﻭﻧﹺﻲ‬ ‫ﺡ ‪ ...‬ﻛﺬﺑ َ‬ ‫ﺃﺗﻮﻋﺪﱐ ﻭﺭﺍ َﺀ ﺑﲏ ﺭﹺﻳﺎ ﹴ‬
‫ﺃﻱ ﻗﺪﺍﻡ ﺑﲏ ﺭﻳﺎﺡ ﻭﺃﻣﺎﻣﻬﻢ‪ ،‬ﻭﻫﻢ ﺩﻭﱐ ﺃﻱ ﺑﻴﲏ ﻭﺑﻴﻨﻚ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺃﺗﺮﺟﻮ ﺑﲏ ﻣَﺮﻭﺍ ﹶﻥ ﺳَﻤﻌﻲ ﻭﻃﺎﻋﱵ ‪ ...‬ﻭﹶﻗﻮْﻣﻲ ﲤﻴﻢ ﻭﺍ ﻟﻔﹶﻼ ﹸﺓ ﻭﺭﺍﺋﻴﺎ‬
‫ﺻﺪِﻳ ٍﺪ( )‪ (١٦‬ﻭﺍﻟﺼﺪﻳﺪ ﺍﻟﻘﹶﻴﺢ ﻭﺍﻟﺪﱠﻡ‪.‬‬ ‫ﻭﻗﺎﻝ‪ِ ) :‬ﻣ ْﻦ ﻣَﺎ ٍﺀ َ‬
‫) َﻣﹶﺜﻞﹸ ﺍﻟﱠﺬِﻳﻦَ ﹶﻛ ﹶﻔﺮُﻭﺍ ﹺﺑ َﺮﺑﱢ ﹺﻬ ْﻢ ﹶﺃ ْﻋﻤَﺎﹸﻟ ُﻬ ْﻢ ﹶﻛ َﺮﻣَﺎ ٍﺩ( )‪ (١٨‬ﳎﺎﺯﻩ‪ :‬ﻣﺜﻞ ﺃﻋﻤﺎﻝ ﺍﻟﺬﻳﻦ ﻛﻔﺮﻭﺍ ﺑﺮﻬﺑﻢ ﻛﻤﺜﻞ ﺭَﻣﺎﺩٍ‪ ،‬ﻭﺗﺼﺪﻳﻖ ﺫﻟﻚ‬
‫ﺴ َﻦ ﻛﻞﱠ َﺷ ٍﺊ َﺧﻠﹾﻘﻪُ( )‪ (٣٢٧‬ﳎﺎﺯﻩ‪ :‬ﺃﺣﺴﻦ ﻛﻞ ﺷﺊ‪ ،‬ﻭﻗﺎﻝ ﺣُﻤَﻴﺪ ﺑﻦ ﹶﺛﻮْﺭ ﺍﳍِﻼﻟﹼﻲ‪:‬‬ ‫ﻣﻦ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﹶﺃ ْﺣ َ‬
‫ﺏ ﺍﳍِﺪﺍﻥﹸ ﻓﹶﻌﻮﻝﹸ‬ ‫ﻭ ﹶﻃ ْﻌﻨﹺﻲ ﺇﻟﻴﻚ ﺍﻟﻠﻴ ﹶﻞ ﺣِﻀﻨَﻴْﻪ ﺇﻧّﲏ ‪ ...‬ﻟﺘﻠﻚ ﺇﺫﺍ ﻫﺎ َ‬
‫ﺃﺭﺍﺩ‪ :‬ﻭ ﹶﻃﻌْﲏ ﺣِﻀﻨَﻲ ﺍﻟﻠﻴﻞ ﺇﻟﻴﻚ ﺃﻭ ﹶﻝ ﺍﻟﻠﻴﻞ ﻭﺁﺧﺮَﻩ‪ ،‬ﻭﺇﺫﺍ ﺛﻨّﻮﻩ ﻛﺎﻥ ﺃﻛﺜﺮ ﰲ ﻛﻼﻣﻬﻢ ﻭﺃﺑﲔَ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺏ‬
‫ﻛﺄﻥ ﻫﻨﺪﹰﺍ ﺛﻨﺎﻳﺎﻫﺎ ﻭﺑَﻬﺠﺘَﻬﺎ ‪ ...‬ﻳﻮﻡ ﺍﻟﺘﻘﻴﻨﺎ ﻋﻠﻰ ﹶﺃﺩﺣﺎﻝ َﺩﺑّﺎ ﹺ‬
‫ﺃﺭﺍﺩ‪ :‬ﻛﺄﻥ ﺛﻨﺎﻳﺎ ﻫِﻨﺪ ﻭﻬﺑﺠﺘَﻬﺎ ﻳﻮﻡ ﺍﻟﺘﻘﻴﻨﺎ ﻋﻠﻰ ﺃﺩﺣﺎﻝ ﺩَﺑّﺎﺏ‪.‬‬
‫ﻒ( )‪ (١٨‬ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﻋﺼَﻒ ﻳﻮﻣُﻨﺎ ﻭﺫﺍﻙ ﺇﺫﺍ ﺍﺷﺘﺪْﺕ ﺍﻟﺮﻳﺢ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ‬ ‫ﺻ ٍ‬‫ﺢ ﰲ َﻳ ْﻮ ﹴﻡ ﻋَﺎ ِ‬ ‫ﺕ ﹺﺑ ِﻪ ﺍﻟﺮﱢﻳ ُ‬ ‫)ﺍ ْﺷَﺘﺪﱠ ْ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﰲ ﻇﺮﻑ ﺻﻔﺔ ﻟﻐﲑﻩ‪ ،‬ﻭﺟﻌﻠﻮﺍ ﺍﻟﺼﻔﺔ ﻟﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻛﻘﻮﻟﻪ‪:‬‬
‫ﺖ ﻭﻣﺎ ﻟﻴﻞ ﺍﹶﳌ ِﻄﻲﱢ ﺑﻨﺎﺋ ﹺﻢ‬ ‫ﻟﻘﺪ ﻟﹸﻤﺘِﻨَﺎ ﻳﺎ ﺃﻡ ﹶﻏﻴْﻼ ﹶﻥ ﰲ ﺍﻟﺴﱡﺮَﻯ ‪ ...‬ﻭﻧُﻤ ِ‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﻳﻮﻡ ﻣﺎﻃﺮ‪ ،‬ﻭﻟﻴﻠﺔ ﻣﺎﻃﺮﺓ‪ ،‬ﻭﺇﳕﺎ ﺍﳌﻄﺮ ﻓﻴﻪ ﻭﻓﻴﻬﺎ‪.‬‬
‫ﷲ َﺧﹶﻠ َﻖ( )‪ (١٩‬ﺃﱂ ﺗﻌﻠﻢ‪ ،‬ﻟﻴﺲ ﺭﺅﻳﺔ ﻋﲔ‪.‬‬ ‫)ﹶﺃﹶﻟ ْﻢ َﺗ َﺮ ﹶﺃﻥﱠ ﺍ َ‬
‫)ﹺﺇﻧﱠﺎ ﹸﻛﻨﱠﺎ ﹶﻟ ﹸﻜ ْﻢ َﺗﺒَﻌﹰﺎ( )‪ (٢٠‬ﲨﻴﻊ ﺗﺎﺑﻊ‪ ،‬ﺧﺮﺝ ﳐﺮﺝ ﻏﺎﺋﺐ ﻭﺍﳉﻤﻴﻊ ﻏﻴﺐ‪.‬‬
‫ﺼﺮﹺﺧ ﹸﻜ ْﻢ( )‪ (٢٢‬ﺃﻱ ﲟﻐﻴﺜﻜﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺍﺳﺘﺼﺮﺧﲏ ﻓﺄﺻﺮﺧﺘﻪ‪ ،‬ﺃﻱ ﺍﺳﺘﻌﺎﻧﲏ ﻓﺄﻋﻨﺘﻪ ﻭﺍﺳﺘﻐﺎﺛﲏ ﻓﺄﻏﺜﺘﻪ‪.‬‬ ‫)ﻣَﺎ ﹶﺃﻧَﺎ ﹺﺑ ُﻤ ْ‬
‫ﲔ( )‪ (٢٥‬ﺃﻱ ﺗُﺨﺮﺝ ﲤﺮﻬﺗﺎ‪ ،‬ﻭﺍﳊﲔ ﻫﺎ ﻫﻨﺎ ﺳﺘﺔ ﺃﺷﻬﺮ ﺃﻭ ﳓﻮ ﺫﻟﻚ‪.‬‬ ‫)ُﺗ ْﺆﺗِﻲ ﺃﹸﻛﹾﻠﹶﻬَﺎ ﹸﻛﻞﱠ ِﺣ ﹴ‬
‫ﺚ ﺍﷲ ﺩﺍﺑﺮﻫﻢ‪ ،‬ﺃﻱ ﺃﺻﻠﹶﻬﻢ‪.‬‬ ‫ﺽ( )‪ (٢٦‬ﺃﻱ ﺍﺳﺘُﺆﺻﻠﺖ‪ ،‬ﻳﻘﺎﻝ ﺍﺟَﺘ ﹶ‬ ‫ﻕ ﺍ َﻷ ْﺭ ﹺ‬ ‫ﺖ ِﻣ ْﻦ ﹶﻓ ْﻮ ﹺ‬‫)ﺍ ْﺟُﺘﺜﱠ ْ‬
‫)ﺩَﺍ َﺭ ﺍﻟَﺒﻮَﺍ ﹺﺭ( )‪ (٢٨‬ﺃﻱ ﺍﳍﻼﻙ ﻭﺍﻟﻔﻨﺎﺀ ﻭﻳﻘﺎﻝ ﺑﺎﺭ ﻳﺒﻮﺭ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﱢَﺑ ْﻌﺮَﻱ‪:‬‬
‫ﺖ ﺇﺫ ﺃﻧﺎ ﺑﻮ ُﺭ‬ ‫ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﳌﻠﻴﻚ ﺇﻥ ﻟﺴﺎﱐ ‪ ...‬ﺭﺍﺗِﻖٌ ﻣﺎ ﻓﺘﻘ ُ‬
‫ﺍﻟﺒﻮﺭ ﻭﺍﻟﺒﻮﺍﺭ ﻭﺍﺣﺪ‪.‬‬
‫ﷲ ﹶﺃْﻧﺪَﺍﺩﹰﺍ( )‪ (٣٠‬ﺃﻱ ﺃﺿﺪﺍﺩﺍﹰ‪ ،‬ﻭﺍﺣﺪﻫﻢ ﹺﻧﺪّ ﻭَﻧﺪِﻳﺪ‪ ،‬ﻗﺎﻝ ﺭُﺅْﺑﺔ‪:‬‬ ‫) َﻭ َﺟ َﻌﻠﹸﻮﺍ ِ‬
‫ﺱ ﺍﳌﹸﺘْﺮَﻓِﲔ ﺍﻷﻧﺪﺍﺩْ ‪ ...‬ﺇﱃ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﺍﳌﹸﻤﺘﺎ ْﺩ‬ ‫ﺗُﻬﺪِﻱ ﺭﺅﻭ ُ‬
‫ﻼ ﹲﻝ( )‪ (٣١‬ﳎﺎﺯﻩ‪ :‬ﻣﺒﺎﻳﻌﺔ ﻓﺪﻳﺔ‪) ،‬ﻭﻻ ﺧﻼﻝ(‪ :‬ﺃﻱ ﻣُﺨﺎﻟﹼﺔ ﺧﻠﻴﻞ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧَﺮ ﺃﻳﻀﹰﺎ ﲡﻌﻠﻬﺎ ﲨﻴﻊ‬ ‫) ﹶﻻ ﺑَﻴْﻊٌ ﻓِﻴ ِﻪ َﻭ ﹶﻻ ِﺧ ﹶ‬
‫ﺧﻠﺔ ﲟﻨﺰﻟﺔ ﺟﻠﺔ ﻭﺍﳉﻤﻴﻊ ﺟﻼﻝ ﻭﻗﻠﺔ ﻭﺍﳉﻤﻴﻊ ﻗﻼﻝ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
 ‫ﻕ ﺍﳋِﻼ ﹺﻝ‬
‫ﻓﻴﺨﱪﻩ ﻣﻜﺎ ﹸﻥ ﺍﻟﻨﱡﻮﻥ ﻣﲎ ‪ ...‬ﻭﻣﺎ ﺃﹸﻋﻄﻴﺘُﻪ ﻋَﺮ َ‬
‫ﺃﻱ ﺍﳌﺨﺎﻟﹼﺔ‪.‬‬

‫ﻚ( )‪ (٣٢‬ﻭﺍﺣﺪ ﻭﲨﻴﻊ ﻭﻫﻮ ﺍﻟﺴﻔﻴﻨﺔ ﻭﺍﻟﺴﻔﻦ‪.‬‬ ‫) ﺍﻟﻔﹸ ﹾﻠ َ‬

‫ﺲ ﻭَﺍﻟ ﹶﻘ َﻤ َﺮ ﺩَﺍِﺋَﺒ ْﻴ ﹺﻦ( )‪ (٣٣‬ﻭﺍﻟﺸﻤﺲ ﺃﺛﲎ ﻭﺍﻟﻘﻤﺮ ﺫﻛﺮ ﻓﺈﺫﺍ ﺟُﻤﻌﺎ ﺫﻛﺮ ﺻﻔﺘﻬﻤﺎ ﻷﻥ ﺻﻔﺔ ﺍﳌﺬﻛﺮ ﺗﻐﻠﺐ ﺻﻔﺔ‬ ‫) ﺍﻟﺸﱠ ْﻤ َ‬
‫ﺍﳌﺆﻧﺚ‪.‬‬
‫ﺠﻨُﺐ ﺃﺧﺎﻩ ﺍﻟﺸﺮﱠ ﻭﺟﻨﱠﺒﺘﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺎﻝ‪:‬‬ ‫)ﻭَﺍﺟْﻨُﺒْﻨﹺﻲ َﻭَﺑﹺﻨﻲﱠ( )‪ :(٣٥‬ﺟﻨَﺒﺖُ ﺍﻟﺮﺟ ﹶﻞ ﺍﻷﻣﺮَ‪ ،‬ﻭﻫﻮ َﻳ ْ‬
‫ﺠﻨُﺒﻪ ﻗﹶﻼﺋﺼُﻨَﺎ ﺍﻟﺼِﻌﺎﺑﺎ‬ ‫ﻭﺗَﻨﻔﹸﺾ ﻣﻬﺪَﻩ ﺷﻔﹶﻘﹰﺎ ﻋﻠﻴﻪ ‪ ...‬ﻭَﺗ ْ‬
‫ﻭﺷﺪّﺩﻩ ﺫﹸﻭ ﺍﻟﺮﱡﻣﺔ ﻓﻘﺎﻝ‪:‬‬
‫ﺐ ‪ ...‬ﺃﹸﺟﻨﱢﺒُﻪ ﺍﳌﹸﺴﺎﹺﻧ َﺪ ﻭﺍﳌﹸﺤﺎﻻ‬ ‫ﻭﺷﻌ ﹴﺮ ﻗﺪ ﹶﺃ ﹺﺭ ﹾﻗﺖُ ﻟﻪ ﻏﺮﻳ ﹴ‬
‫ﻼ ِﺓ َﻭ ِﻣ ْﻦ ﺫﹸﺭﱢﻳﱠﺘِﻲ( )‪ (٤٠‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻛﻘﻮﻟﻪ‪ :‬ﻭﺍﺟﻌﻞ ﻣﻦ ﺫﺭﻳﱵ ﻣﻦ‬ ‫) َﺭﺏﱢ ﺍ ْﺟ َﻌ ﹾﻠﻨﹺﻲ ُﻣﻘِﻴ َﻢ ﺍﻟﺼﱠ ﹶ‬
‫ﻳﻘﻴﻢ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﲔ( )‪ (٤٣‬ﺃﻱ ﻣُﺴﺮﻋﲔ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫) ُﻣ ْﻬﻄِﻌ َ‬
‫ﺏ‬
‫ﲟُ ْﻬ ِﻄ ﹴﻊ ُﺳﺮُﺡ ﻛﺄﻥﹼ ﺯﻣﺎﻣﻪ ‪ ...‬ﰲ ﺭﺃﺱ ﺟﹺﺬﻉ ﻣﻦ ﺃﹶﻭﺍﻝ ﻣﺸﺬﱠ ُ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺻﺆَﺍ َﻡ ﻣُﻤﻨﱠ ﹺﻊ‬ ‫ﲟﺴﺘﻬﻄ ﹴﻊ َﺭ ْﺳ ﹴﻞ ﻛﺄﻥﹼ َﺟﺪِﻳﻠﻪ ‪ ...‬ﺑ ﹶﻘ ْﻴﺪُﻭﻡ َﺭ ْﻋ ﹴﻦ ِﻣﻦ ُ‬
‫ﳊ ْﻤﻴَﺮﻱّ‪:‬‬
‫ﺍﻟﺮﱠﺳْﻞ ﺍﻟﺬﻱ ﻻ ﻳﻜﻠﹼﻔﻚ ﺷﻴﺌﺎﹰ‪ ،‬ﺑﻘﻴﺪﻭﻡ‪ :‬ﹸﻗﺪَﺍﻡ‪ ،‬ﺭَﻋﻦ ﺍﳉﺒﻞ ﺃﻧﻔﻪ‪ ،‬ﺻُﺆﺍﻡ‪ :‬ﺟﺒﻞ‪ ،‬ﻗﺎﻝ ﻳَﺰﻳﺪ ﺑﻦ ﻣُﻔﺮّﻍ ﺍ ِ‬
‫ﻉ‬
‫ﺑ ِﺪﺟْﻠ ﹶﺔ ﺩﺍﺭُﻫﻢ ﻭﻟﻘﺪ ﺃﹶﺭﺍﻫﻢ ‪ ...‬ﺑ ِﺪ ْﺟﹶﻠ ﹶﺔ ﻣُﻬﻄﻌﲔ ﺇﱃ ﺍﻟﺴﱠﻤﺎ ﹺ‬
‫)ﻣُ ﹾﻘﹺﻨﻌِﻲ ُﺭﺅُﻭ ِﺳ ﹺﻬ ْﻢ( )‪ (٤٣‬ﳎﺎﺯﻩ‪ :‬ﺭﺍﻓﻌﻲ ﺭﺅﻭﺳﻬﻢ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﱠﻤّﺎﺥ ﺑﻦ ﺿﺮﺍﺭ‪:‬‬
‫ﺕ ‪ ...‬ﻧَﻮﺍﺟﺬﻫﻦ ﻛﺎﳊِﺪَﺃ ﺍﻟﻮَﻗﻴ ﹺﻊ‬ ‫ﻳﺒﺎﻛﺮﻥ ﺍﻟﻌِﻀﺎ ﹶﺓ ﲟُ ﹾﻘﻨَﻌﺎ ٍ‬
‫ﺃﻱ ﺑﺆﻭﺱ ﻣﺮﻓﻮﻋﺎﺕ ﺇﱃ ﺍﻟﻌﻀﺎﻩ ﻟﻴﺘﻨﺎﻭﻟﻦ ﻣﻨﻪ ﻭﺍﻟﻌﻀﺎﺓ‪ :‬ﻛﻞ ﺷﺠﺮﺓ ﺫﺍﺕ ﺷﻮﻙ؛ ﻧﻮﺍﺟﺬﻫﻦ ﺃﺿﺮﺍﺳﻬﻦ ﻭﻗﺎﻝ‪ :‬ﺍﳊﺪﺃ‬
‫ﺍﻟﻔﺄﺱ ﻭﺃﺭﺍﻩ‪ :‬ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﺧﻠﻒ‪ ،‬ﻭﲨﺎﻋﻬﺎ ﺣﺪﺃ‪ ،‬ﻭﺣﺪﺃﻩ ﺍﻟﻄﲑ‪ ،‬ﺍﻟﻮﻗﻴﻊ ﺃﻱ ﺍﳌﺮﻗﻘﺔ ﺍﶈﺪﺩﺓ‪ ،‬ﻳﻘﺎﻝ ﻭﻗﻊ ﺣﺪﻳﺪﺗﻚ‪،‬‬
‫ﻭﺍﳌﻄﺮﻗﺔ ﻳﻘﺎﻝ ﳍﺎ ﻣﻴﻘﻌﺔ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺾ ﳓﻮﹺﻱ ﺭﺃﺳﻪ ﻭﺃﹶﻗﹾﻨﻌﺎ ‪ ...‬ﻛﺄﻧﱠﻤﺎ ﹶﺃﺑْﺼﺮ ﺷﻴﺌﺎﹰ ﺃﹶﻃﻌﻤﺎ‬ ‫ﺃﹶﻧﻔ َ‬
‫) َﻭﹶﺃ ﹾﻓِﺌ َﺪﺗُﻬُ ْﻢ ﻫَﻮَﺍﺀٌ( )‪ (٤٣‬ﺃﻱ ﺟُﻮﻑ‪ ،‬ﻭﻻ ﻋﻘﻮﻝ ﳍﻢ‪ ،‬ﻗﺎﻝ ﺣﺴﺎﻥ ﺍﺑﻦ ﺛﺎﺑﺖ‪:‬‬
‫ﺐ ﻫَﻮﺍﺀٌ‬ ‫ﺨ ٌ‬ ‫ﺃﹶﻻ ﺃﹶﺑﻠﻎ ﺃﺑﺎ ﺳُﻔﹾﻴﺎﻥ ﻋﲏ ‪ ...‬ﻓﺄﻧﺖ ﻣُﺠﻮﱠﻑٌ َﻧ ِ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻑ ﻣَﻜﺎ ِﺳﺮُ ْﻩ‬‫ﺴﻘﹾﺐ ﺍﻟﺒﺎ ِﻥ ﺟُﻮ ِ‬ ‫ﻭﻻ ﺗﻚ ﻣِﻦ ﺃﺧﺬﺍﻥ ﻛﻞ ﻳَﺮﺍﻋ ٍﺔ ‪ ...‬ﻫﻮﺍ ٍﺀ ﻛ َ‬
‫ﺍﻟﻴَﺮﺍﻋﺔ ﺍﻟﻘﹶﺼﺒﺔ‪ ،‬ﻭﺍﻟﲑﺍﻋﺔ ﻫﺬﻩ ﺍﻟﺪﻭﺍﺏ ﺍ ﹶﳍﻤَﺞ ﺑﲔ ﺍﻟﺒﻌﻮﺽ ﻭﺍﻟﺬﺑّﺎﻥ‪ ،‬ﻭﺍﻟﻴَﺮﺍﻋﺔ ﺍﻟﻨﻌﺎﻣﺔ‪ .‬ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲّ‪:‬‬
‫ﺖ ‪ ...‬ﻣﻨﻪ ﺍﻟﺴِﻴﺎﻁﹸ ﻳَﺮﺍﻋﺔﹲ ﺇ ْﺟﻔِﻴﻼ‬ ‫ﺏ ﺃﹶﺧﺮﺟ ْ‬ ‫ﺼﻜﱢﻬﻢ ﻭﺍﺣَﺪ َ‬ ‫ﺟﺎﺅﺍ ﺑ َ‬
‫ﳉﺒَﺎ ﹸﻝ( )‪ (٤٦‬ﺃﻱ ﻣﺎ ﻛﺎﻥ‬ ‫ﺃﻱ ﻳﺬﻫﺐ ﻓﺰﻋﺎﹰ‪ ،‬ﻛﺴﻘﺐ ﺍﻟﺒﺎﻥ ﻋﻤﻮﺩ ﺍﻟﺒﻴﺖ ﺍﻟﻄﻮﻳﻞ ) َﻭﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻣ ﹾﻜﺮُﻫُ ْﻢ ِﻟَﺘﺰُﻭ ﹶﻝ ِﻣ ْﻨﻪُ ﺍ ِ‬
‫ﻣﻜﺮﻫﻢ ﻟﺘﺰﻭﻝ ﻣﻨﻪ ﺍﳉﺒﺎﻝ‪ ،‬ﰲ ﻗﻮﻝ ﻣﻦ ﻛﺴﺮ ﻻﻡ ﻟﺘﺰﻭﻝ ﺍﻷﻭﱃ ﻭﻧﺼﺐ ﺍﻟﻼﻡ ﺍﻵﺧﺮﺓ ﻭﻣﻦ ﻓﺘﺢ ﺍﻟﻼﻡ ﺍﻷﻭﱃ ﻭﺭﻓﻊ‬
‫ﺍﻟﻼﻡ ﺍﻵﺧﺮﺓ ﻓﺈﻥ ﳎﺎﺯﻩ ﺍﳌﺜﻞ ﻛﺄﻧﻪ ﻗﺎﻝ‪ :‬ﻭﺇﻥ ﻛﺎﻥ ﻣﻜﺮﻫﻢ ﺗﺰﻭﻝ ﻣﻨﻪ ﺍﳉﺒﺎﻝ ﰲ ﺍﳌﺜﻞ ﻭﻋﻨﺪ ﻣﻦ ﱂ ﻳﺆﻣﻦ‪.‬‬
‫ﺻﻔﹶﺪ ﻭﺍﻟﺼﻔﱠﺪ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺍﻟﻌﻄﺎﺀ ﻭﻗﺎﻝ ﺍﻷ ْﻋﺸَﻰ‪:‬‬ ‫ﺻﻔﹶﺎ ِﺩ( )‪ (٤٩‬ﺃﻱ ﰲ ﺍﻷﻏﻼﻝ‪ ،‬ﻭﻭﺍﺣﺪﻫﺎ َ‬ ‫ﲔ ﻓِﻲ ﺍ َﻷ ْ‬ ‫)ﻣُ ﹶﻘﺮﱠﹺﻧ َ‬
 ‫ﺗﻀﻴﻔﹸﺘﻪ ﻳﻮﻣﹰﺎ ﻓﻘﺮﱠﺏ َﻣﻘﹾﻌﺪﻱ ‪ ...‬ﻭﺃﹶﺻﻔﹶﺪﱐ ﻋﻠﻰ ﺍﻟﺰ‪‬ﻣﺎﻧﹺﺔ ﻗﺎﺋِﺪﺍ‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﺻﻔﺪﱐ‪.‬‬
‫) َﺳﺮَﺍﺑﹺﻴﹸﻠ ُﻬ ْﻢ ِﻣ ْﻦ ﹶﻗ ِﻄﺮَﺍ ٍﻥ( )‪ (٥٠‬ﺃﻱ ﻗﹸﻤﺼﻬﻢ‪ ،‬ﻭﻭﺍﺣﺪﻫﺎ ﺳِﺮﺑﺎﻝ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳊﺠﺮ‬

‫)ﹺﺇﻻﹼ ﻭَﻟﹶﻬَﺎ ﻛِﺘَﺎﺏٌ ﻣَﻌْﻠﹸﻮﻡٌ( )‪ (٤‬ﺃﻱ ﺃﺟﻞ ﻭﻣﺪّﺓ‪ ،‬ﻣﻌﻠﻮﻡ‪ :‬ﻣﻮﻗﹼﺖ ﻣﻌﺮﻭﻑ‪.‬‬
‫)ﹶﻟ ْﻮﻣَﺎ َﺗﹾﺄﺗِﻴﻨَﺎ( )‪ (٧‬ﳎﺎﺯﻩ‪ :‬ﻟﻮﻣﺎ ﻓﻌﻠﺖ ﻛﺬﺍ‪ ،‬ﻭﻫﻼ ﻭﻟﻮﻻ ﻭﺃﻻ‪ ،‬ﻣﻌﻨﺎﻫﻦ ﻭﺍﺣﺪ‪ ،‬ﻫﻼ ﺗﺄﺗﻴﻨﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺷﻬﺐ ﺑﻦ ﻋﺒﻠﺔ‪ ،‬ﻭﻗﺎﻝ‬
‫ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪ :‬ﺍﺑﻦ ﺭُ َﻣﻴْﻠﺔ‪:‬‬
‫ﻯ ﻟﻮﻻ ﺍﻟﻜﻤﻲ ﺍﳌﹸ ﹶﻘﻨﱠﻌﺎ‬ ‫ﺗﻌﺪﱡﻭﻥ َﻋ ﹾﻘ َﺮ ﺍﻟﻨﱢﻴﺐ ﺃﻓﻀﻞ ﳎﺪﻛﻢ ‪َ ...‬ﺑﻨﹺﻲ ﺿ ْﻮ ﹶﻃ ﹺﺮ َ‬
‫ﺃﻱ ﻫ ﻼﹼ ﺗﻌﺪﻭﻥ ﻗﺘﻞ ﺍﻟﻜﹸﻤﺎﺓ ﹶﻟ ْﻮﻣَﺎ‪ :‬ﳎﺎﺯﻫﺎ ﻭﳎﺎﺯ ﻟﻮﻻ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ُﻣ ﹾﻘﺒﹺﻞ‪:‬‬
‫ﻟﻮﻣﺎ ﺍﳊﻴﺎ ُﺀ ﻭﻟﻮﻣﺎ ﺍﻟﺪﱢﻳ ُﻦ ِﻋ ْﺒﺘُﻜﻤﺎ ‪ ...‬ﺑﺒﻌﺾ ﻣﺎ ﻓﻴﻜﻤﺎ ﺇﺫ ﻋﺒﺘُﻤﺎ ﻋَﻮَﺭﹺﻯ‬
‫ﲔ( )‪ (١٠‬ﰲ ﺃﻣﻢ ﺍﻷﻭﻟﲔ ﻭﺍﺣﺪﻬﺗﺎ ﺷﻴﻌﺔ ﻭﺍﻷﻭﻟﻴﺎﺀ ﺃﻳﻀﹰﺎ ِﺷﻴَﻊ‪.‬‬ ‫)ﻓِﻲ ِﺷَﻴ ﹺﻊ ﺍ َﻷﻭﱠِﻟ َ‬
‫ﺴﻠﹸﻜﹸﻪُ( )‪ (١٢‬ﻳﻘﺎﻝ‪ :‬ﺳﻠﻜﻪ‪ ،‬ﻭﺃﺳﻠﻜﻪ ﻟﻐﺘﺎﻥ‪.‬‬ ‫ﻚ َﻧ ْ‬‫)ﻛﹶﺬِﻟ َ‬
‫)ﻓِﻴ ِﻪ َﻳ ْﻌ ُﺮﺟُﻮ ﹶﻥ( )‪ (١٤‬ﺃﻱ ﻳﺼﻌﺪﻭﻥ ﻭﺍﳌﻌﺎﺭﺝ ﺍﻟﺪﱠﺭَﺝ‪.‬‬
‫ﺕ ﹶﺃ ْﺑﺼَﺎ ُﺭﻧَﺎ( )‪ (١٥‬ﺃﻱ ﻏﺸﻴﺖ ﲰﺎﺩﻳﺮ‪ ،‬ﻓﺬﻫﺒﺖ ﻭﺧﺒﺎ ﻧﻈﺮﻫﺎ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫)ﻟﹶﻘﹶﺎﻟﹸﻮﺍ ﹺﺇﻧﱠﻤَﺎ ُﺳﻜﱢ َﺮ ْ‬
‫ﺖ ﺍ َﻷ ﹾﻓﻌَﻰ ﻭﻛﺎﻧﺖ ﺗﻈﻬ ُﺮ‬ ‫ﺨ ﹶﻔ ِ‬
‫ﱪ ‪ ...‬ﻭﺍﺳَﺘ ْ‬ ‫ﺟﺎﺀ ﺍﻟﺸﺘﺎﺀ ﻭﺍ ْﺟﹶﺜﹶﺄﻝﱠ ﺍﻟ ﹸﻘُﻨ ُ‬
‫ﲔ ﺍﳊﹶﺮﻭ ﹺﺭ ﺗﺴ ﹸﻜ ُﺮ‬ ‫ﺖ ﴰﺲٌ ﻋﻠﻴﻬﺎ ِﻣ ْﻐﻔﹶﺮ ‪ ...‬ﻭﺟﻌﻠﺖ ﻋ ُ‬ ‫ﻭﻃﻠﻌ ْ‬
‫ﺃﻱ ﻳﺬﻫﺐ ﺣﺮﻫﺎ ﻭﳜﺒﻮ‪.‬‬

‫) َﻭﹶﻟ ﹶﻘ ْﺪ َﺟ َﻌ ﹾﻠﻨَﺎ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎ ِﺀ ﺑُﺮُﻭﺟﹰﺎ( )‪ (١٦‬ﺃﻱ ﻣﻨﺎﺯﻝ ﻟﻠﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪.‬‬

‫) ِﻣ ْﻦ ﹸﻛﻞﱢ َﺷ ْﻴﻄﹶﺎ ٍﻥ َﺭﺟﹺﻴ ﹴﻢ( )‪ (١٧‬ﺃﻱ ﻣﺮﺟﻮﻡ ﺑﺎﻟﻨﺠﻮﻡ‪ ،‬ﺧﺮﺝ ﳐﺮﺝ ﻗﺘﻴﻞ ﰲ ﻣﻮﺿﻊ ﻣﻘﺘﻮﻝ‪.‬‬
‫)ﻭَﺃﹶﻟﹾﻘﹶﻴْﻨَﺎ ﻓِﻴﻬَﺎ َﺭﻭَﺍ ِﺳ َﻲ( )‪ (١٩‬ﺃﻱ ﺟﻌﻠﻨﺎ ﻭﺃﺭﺳﻴﻨﺎ‪ ،‬ﻭﺭﺳﺖ ﻫﻲ ﺃﻱ ﺛﺒﺘﺖ‪.‬‬
‫) ِﻣ ْﻦ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ ﻣَﻮْﺯُﻭﻥٍ( )‪ (١٩‬ﺑﻘﺪﺭ‪.‬‬
‫ﺢ( )‪ (٢٢‬ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﻣﻼﻗﺤﻦ ﻷﻥ ﺍﻟﺮﻳﺢ ﻣﻠﻘﺤﺔ ﻟﻠﺴﺤﺎﺏ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﻫﺬﺍ ﻓﺘﻠﻘﻲ ﺍﳌﻴﻢ‬ ‫ﺡ ﹶﻟﻮَﺍِﻗ َ‬ ‫)ﻭَﺃﹶﺭْﺳَﻠﹾﻨَﺎ ﺍﻟﺮﱢﻳَﺎ َ‬
‫ﻷﻬﻧﺎ ﺗﻌﻴﺪﻩ ﺇﱃ ﺃﺻﻞ ﺍﻟﻜﻼﻡ‪ ،‬ﻛﻘﻮﻝ َﻧ ْﻬﺸَﻞ ﺑﻦ َﺣ ﹺﺮﻯّ ﻳﺮﺛﻰ ﺃﺧﺎﻩ‪:‬‬
‫ﺢ‬
‫ﺚ ﳑﻦ ﻃﻮﱠﺣﺘْﻪ ﺍﻟﻄﱠﻮﺍﺋ ُ‬‫ﻟﻴﺒُﻚَ ﻳﺰﻳ ُﺪ ﺑﺎﺋﺲٌ ﻟﻀِﺮﺍﻋ ٍﺔ ‪ ...‬ﻭﺃﺷﻌ ﹶ‬
‫ﻓﺤﺬﻑ ﺍﳌﻴﻢ ﻷﻬﻧﺎ ﺍﳌﹶﻄﺎ ﹺﻭﺡﹺ‪ ،‬ﻭﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬
‫ﺽ‬
‫ﳜﹾﺮُﺟْﻦ ﻣﻦ ﺃﹶﺟﻮﺍ ﹴﺯ ﻟﻴ ﹺﻞ ﻏﺎ ﹺ‬
‫ﺃﻱ ﻣُﻐﻀِﻰ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌﺠﱠﺎﺝ‪:‬‬
‫ﺗﻜﺸِﻒ ﻋﻦ َﺟﻤَﺎِﺗ ِﻪ ﺩ ﹾﻟ ُﻮ ﺍﻟﺪﱠﺍ ﹾﻝ‬
‫)ﻣَﺎ َﺀ ﹶﻓﹶﺄﺳْ ﹶﻘﻴْﻨَﺎﻛﹸﻤُﻮﻩُ( )‪ (٢٢‬ﻭﻛﻞ ﻣﺎﺀ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻓﻔﻴﻪ ﻟﻐﺘﺎﻥ‪ :‬ﺃﺳﻘﺎﻩ ﺍﷲ ﻭﺳﻘﺎﻩ ﺍﷲ ﻗﺎﻝ ﺍﻟﺼﱠﻘﹾﺮ ﺑﻦ َﺣﻜِﻴ ﹺﻢ ﺍﻟﺮﱢ ْﺑ ِﻌﻲﱡ‬
‫ﻕ‬
‫ﻳﺎ ﺑ َﻦ ﺭُﹶﻗ ْﻴ ﹴﻊ ﻫﻞ ﳍﺎ ﻣِﻦ ﹶﻏَﺒ ﹴﻖ ‪ ...‬ﻣﺎ َﺷﺮﹺﺑﺖ ﺑﻌﺪ ﹶﻃ ﹺﻮﻯﱢ ﺍﻟﻌَﺮ ﹺ‬
 ‫ﲑ ﺍﻟﻨﱠﺠﺎ ِﺀ ﺍﻟﺪﱠﻓ ﹺﻖ ‪ ...‬ﻫﻞ ﺃﻧﺖ ﺳﺎﻗﻴﻬﺎ ﺳﻘﺎﻙ ﺍﳌﺴﻘِﻰ‬ ‫ﻣﻦ ﻗﹶﻄﺮ ٍﺓ ﻏ ْ‬
‫ﻓﺠﻌﻠﻪ ﺑﺎﻟﻠﻐﺘﲔ ﲨﻴﻌﹰﺎ‪ .‬ﻭﻗﺎﻝ ﻟﹶﺒﻴﺪ‪:‬‬
‫َﺳﻘﹶﻰ ﻗﻮﻣﻲ ﺑﲏ ﻣَﺠ ِﺪ ﻭﺃﹶﺳﻘﻰ ‪ُ ...‬ﻧ َﻤﻴْﺮﹰﺍ ﻭﺍﻟﻘﺒﺎﺋ ﹶﻞ ﻣﻦ ﻫِﻼ ﹺﻝ‬
‫ﻓﺠﺎﺀ ﺑﺎﻟﻠﻐﺘﲔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺳﻘﻴﺖ ﺍﻟﺮﺟﻞ ﻣﺎﺀ ﻭﺷﺮﺍﺑﹰﺎ ﻣﻦ ﻟﱭ ﻭﻏﲑ ﺫﻟﻚ ﻭﻟﻴﺲ ﻓﻴﻪ ﺇﻻ ﻟﻐﺔ ﻭﺍﺣﺪﺓ ﺑﻐﲑ ﺃﻟﻒ ﺇﺫﺍ ﻛﺎﻥ ﰲ‬
‫ﺍﻟﺸﻔﺔ‪ .‬ﻭﺇﺫﺍ ﺟﻌﻠﺖ ﻟﻪ ﺷﺮﺑﹰﺎ ﻓﻬﻮ ﺃﺳﻘﻴﺘﻪ ﻭﺃﺳﻘﻴﺖ ﺃﺭﺿﻪ ﻭﺇﺑﻠﻪ‪ ،‬ﻻ ﻳﻜﻮﻥ ﻏﲑ ﻫﺬﺍ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﺳﺘﺴﻘﻴﺖ ﻟﻪ ﻛﻘﻮﻝ ﺫﻱ‬
‫ﺍﻟﺮﻣﺔ‪:‬‬
‫ﺖ ﺃﺑﻜﻲ ﻋﻨﺪﻩ ﻭﺃﹸﺧﺎﻃﹸﺒﻪ‬ ‫ﻭﻗﻔﺖ ﻋﻠﻰ َﺭ ْﺳ ﹴﻢ ﳌﻴﱠﺔ ﻧﺎﻗﱵ ‪ ...‬ﻓﻤﺎ ﺯﹺﻟ ُ‬
‫ﻭﺃﹸﺳﻘﻴﻪ ﺣﱴ ﻛﺎﺩ ﳑﺎ ﹶﺃﺑُﺘﱡﻪ ‪ ...‬ﺗُﻜﻠﹼﻤﲏ ﺃﹶﺣﺠﺎﺭُﻩ ﻭﻣَﻼﻋُﺒ ْﻪ‬
‫ﻭﺇﺫﺍ ﻭﻫﺒﺖ ﻟﻪ ﺇﻫﺎﺑﹰﺎ ﻟﻴﺠﻌﻠﻪ ﺳِﻘﺎﺀ ﻓﻘﺪ ﺃﺳﻘﻴﺘﻪ ﺇﻳّﺎﻩ‪.‬‬
‫ﺻ ﹾﻠﺼَﺎ ﹴﻝ ِﻣ ْﻦ َﺣﻤَﺎ ٍﺀ َﻣﺴْﻨﻮ ٍﻥ( )‪ (٢٦‬ﺍﻟﺼﻠﺼﺎﻝ‪ :‬ﺍﻟﻄﲔ ﺍﻟﻴﺎﺑﺲ ﻟﺬﻱ ﱂ ﺗﺼﺒﻪ ﻧﺎﺭ ﻓﺈﺫﺍ ﻧﻘﺮﺗﻪ ﺻﻞ ﻓﺴﻤﻌﺖ ﻟﻪ‬ ‫) ِﻣ ْﻦ َ‬
‫ﺻﻠﺼﻠﺔ ﻓﺈﺫﺍ ﻃﺒﺢ ﺑﺎﻟﻨﺎﺭ ﻓﻬﻮ ﻓﺨﺎﺭ ﻭﻛﻞ ﺷﺊ ﻟﻪ ﺻَﻠﺼﻠﺔﹶ‪ ،‬ﺻﻮﺕ ﻓﻬﻮ ﺻﻠﺼﺎﻝ ﺳﻮﻯ ﺍﻟﻄﲔ‪ ،‬ﻗﺎﻝ ﺍﻷ ْﻋﺸَﻰ‪:‬‬
‫ﳉﻮّﺍ ﹺﻝ‬
‫ﺼ ﹺﻞ ﺍ ﹶ‬‫ﻁ ﻛﹶﻌ ْﺪ ﹺﻭ ﺍﹸﳌﺼَﻠ ِ‬ ‫ﻋَﻨْﺘَﺮ ﻳﺲٌ ﺗَﻌْﺪﻭ ﻭﺇﺫﺍ ُﺣﺮﱠﻙ ﺍﻟﺴﱠﻮ ‪ ...‬ﹸ‬
‫ﺴﻨُﻮ ٍﻥ ﺃﻱ ﻣﺼﺒﻮﺏ‪.‬‬ ‫) ِﻣ ْﻦ َﺣﻤَﺎ ٍﺀ( )‪ (٢٦‬ﺃﻱ ﻣﻦ ﻃﲔ ﻣﺘﻐﲑ ﻭﻫﻮ ﲨﻴﻊ ﲪﺄﺓ‪َ ،‬ﻣ ْ‬
‫)ﻗﺎ ﹶﻝ َﺭﺏﱢ ﹺﺑﻤَﺎ ﹶﺃ ﹾﻏ َﻮ ْﻳَﺘﻨﹺﻲ( )‪ (٣٩‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻟﻘﺴﻢ‪ :‬ﺑﺎﻟﺬﻱ ﺃﻏﻮﻳﺘﲏ‪.‬‬
‫ﺻ ُﺪ ﹺﻭﺭﹺﻫ ْﻢ ِﻣ ْﻦ ِﻏﻞﱟ( )‪ (٤٧‬ﺃﻱ ﻣﻦ ﻋﺪﺍﻭﺓ ﻭﺷﺤﻨﺎ ًﺀ‪.‬‬ ‫)ﻣَﺎ ﻓِﻲ ُ‬
‫ﲔ( )‪ (٤٧‬ﻣﻀﻤﻮﻣﺔ ﺍﻟﺴﲔ ﻭﺍﻟﺮﺍﺀ ﺍﻷﻭﱃ ﻭﻫﺬﺍ ﺍﻷﺻﻞ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻀﻢ ﺍﻟﺴﲔ ﻭﻳﻔﺘﺢ ﺍﻟﺮﺍﺀ ﺍﻷﻭﱃ‪ .‬ﻭﻛﻞ‬ ‫) ُﺳ ُﺮ ٌﺭ ُﻣَﺘﻘﹶﺎﹺﺑِﻠ َ‬
‫ﳎﺮﻯ ﻓﻌﻴﻞ ﻣﻦ ﺑﺎﺏ ﺍﳌﻀﺎﻋﻒ ﻓﺈﻥ ﰲ ﲨﻴﻌﻪ ﻟﻐﺔ ﳓﻮ ﺳﺮﻳﺮ ﻭﺍﳉﻤﻴﻊ ﺳﺮﺭ ﻭﺳﺮﺭ ﻭﺟﺮﻳﺮ ﻭﺍﳉﻤﻴﻊ ﺟﺮﺭ ﻭﺟﺮﺭ‪.‬‬
‫) َﻭ ﹺﺟﻠﹸﻮ ﹶﻥ( )‪ (٥٢‬ﺃﻱ ﺧﺎﺋﻔﻮﻥ‪.‬‬
‫)ﻗﺎﻟﻮﺍ ﻻ َﺗ ْﻮﺟَﻞ( )‪ (٥٢‬ﻭﻳﻘﺎﻝ‪ :‬ﻻ ﺗَﻴ ﺠَﻞ‪ ،‬ﻭﻻ ﺗَﺄ َﺟ ﹾﻞ ﺑﻐﲑ ﳘﺰ‪ ،‬ﻭﻻ ﺗﺄﺟﻞ ﻳُﻬﻤَﺰ ﳚﺘﻠﺒﻮﻥ ﻓﻴﻬﺎ ﳘﺰﺓ ﻭﻛﺬﻟﻚ ﻛﻞ ﻣﺎ ﻛﺎﻥ‬
‫ﻣﻦ ﻗﺒﻴﻞ ﻭﺟَﻞ َﻳ ْﻮﺟَﻞ ﻭﻭﹺﺣﻞ َﻳﻮْﺣﻞ‪ ،‬ﻭﻭﺳﺦ ﻳﻮﺳﺦ‪.‬‬
‫)ﹶﻓﹺﺒ َﻢ ُﺗَﺒﺸﱢﺮُﻭ ِﻥ( )‪ (٥٤‬ﻗﺎﻝ‪ :‬ﻗﻮﻡ ﻳﻜﺴﺮﻭﻥ ﺍﻟﻨﻮﻥ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﻳﻔﺘﺤﻬﺎ ﻭﻳﻘﻮﻝ‪ :‬ﺇﻬﻧﺎ ﺇﻥ ﺃﺿﻴﻔﺖ ﱂ ﺗﻜﻦ ﺇﻻﹼ ﺑﻨُﻮﻧَﲔ‬
‫ﻷﻬﻧﺎ ﰲ ﻣﻮﺿﻊ ﺭﻓﻊ‪ ،‬ﻓﺎﺣﺘﺞ ﻣﻦ ﺃﺿﺎﻓﻬﺎ ﺑﻐﲑ ﺃﻥ ﻳﻠﺤﻖ ﻓﻴﻬﺎ ﻧﻮﻧﹰﺎ ﺃﺧﺮﻯ ﺑﺎﳊﺬﻑ ﺣﺬﻑ ﺃﺣﺪ ﺍﳊﺮﻓﲔ ﺇﺫﺍ ﻛﺎﻧﺎ ﻣﻦ ﻟﻔﻆ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ َﺣﻴّﺔ ﺍﻟﻨﱡﻤَﲑﻱّ‪.‬‬
‫ﻕ ﻻ ﺃﺑﺎ ِﻙ ﲣﱢﻮﻓِﻴﻨﹺﻲ‬
‫ﺕ ﺍﻟﺬﻱ ﻻ ُﺑﺪّ ﺃﱐ ‪ ...‬ﻣُﻼ ﹴ‬ ‫ﺃﺑﹺﺎ ﹾﻟﻤَﻮ ِ‬
‫ﻭﱂ ﻳﻘﻞ ﲣﻮﻓﻴﻨﲏ؛ ﻻ ﺃﺑﺎﻙ‪ :‬ﺃﻱ ﻻ ﺃﺑﺎ ﻟﻚِ‪ ،‬ﻓﺠﺎﺀ ﺑﻘﻮﻝ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ َﻣﻌْﺪ ﻳﻜﹶﺮﺏ‪:‬‬
‫ﺕ ﺇﺫﺍ ﻓﹶﻠﹶﻴْﻨﹺﻲ‬
‫ﺴﻜﹰﺎ ‪ ...‬ﻳﺴﻮﺀ ﺍﻟﻔﺎﻟﻴﺎ ِ‬ ‫ﺗﺮﺍﻩ ﻛﺎﻟﺜﱠﻐﺎﻡ ُﻳَﻌﻞﹼ ِﻣ ْ‬
‫ﺃﹶﺭﺍﺩ ﹶﻓﹶﻠﻴْﻨﲏ ﻓﺨﺬﻑ ﺇﺣﺪﻯ ﺍﻟﻨﻮﻧﲔ‪.‬‬
‫ﻂ ِﻣ ْﻦ َﺭ ْﺣ َﻤ ِﺔ َﺭﺑﱠِﻪ( )‪ (٥٦‬ﺃﻱ ﻳﻴﺄﺱ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﻨَﻂ ﻳﻘﻨﹺﻂ ﻭﻗﻨﹺﻂ ﻳﻘﻨَﻂ ﻗﻨﻮﻃﹰﺎ‪.‬‬ ‫)ﻗﹶﺎ ﹶﻝ َﻭ َﻣ ْﻦ َﻳ ﹾﻘَﻨ ﹾ‬
‫)ﹶﺃﻥﱠ ﺩَﺍﹺﺑ َﺮ ﻫﺆﻻ ِﺀ ﻣَﻘﹾﻄﹸﻮﻉٌ( )‪ (٦٦‬ﺃﻱ ﺁﺧﺮﻫﻢ ﻣُﺠَﺘﺬﹼ ﻣﻘﻄﻮﻉ ﻣﺴﺘﺄﹶﺻﻞ‪.‬‬
‫ﺿ ْﻴﻔِﻲ( )‪ (٦٨‬ﺍﻟﻠﻔﻆ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻛﻤﺎ ﻗﺎﻝ ﹶﻟﺒﹺﻴﺪ‪:‬‬ ‫)ﹺﺇﻥﱠ ﻫﺆُﻻﺀ َ‬
‫ﻉ‬
‫ﻭﺧﺼ ﹴﻢ ﻛﻨﺎﺩِﻱ ﺍﳉﻦﱢ ﺃﺳ ﹶﻘﻄﹾﺖ ﺷَﺄﹶﻭﻫﻢ ‪ ...‬ﲟُﺴﺘَﺤﺼ ٍﺪ ﺫﻱ ِﻣﺮﱠ ٍﺓ ﻭﺻُﺪﻭ ﹺ‬
‫ﺷﺄﻭﻫﻢ‪ :‬ﻣﺎ ﺗﻘﺪﻣﻮﺍ ﻭﻓﺎﻗﻮﺍ ﺑﻪ ﻣﻦ ﻛﻞ ﺷﺊ‪ .‬ﺍﳌﺴﺘﺤﺼﺪ ﺍﶈﻜﻢ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺃﻣﺮ ﳏﻜﻢ‪ ،‬ﻭﺻﺪﻭﻉ ﺃﻟﻮﺍﻥ‪ ،‬ﻳﻘﺎﻝ ﺫﻭ‬
 ‫ﺻﺪﻋﲔ‪ :‬ﺫﻭ ﺃﻣﺮﻳﻦ‪.‬‬
‫)َﻳ ْﻌ َﻤﻬُﻮ ﹶﻥ( )‪ (٧٢‬ﺃﻱ ﳚﻮﺭﻭﻥ ﻭﻳﻀﻠﹼﻮﻥ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ‪.‬‬

‫ﻭ َﻣ َﻬ ْﻤ ٍﻪ ﺃﻃﺮﺍﻓﹸﻪ ﰲ َﻣ ْﻬ َﻤ ِﻪ ‪ ...‬ﺃ ْﻋﻤَﻰ ﺍ ﹸﳍﺪَﻯ ﺑﺎﳉﺎﻫﻠﲔ ﺍﻟﻌﻤﱠِﻪ‬

‫ﲔ( )‪ (٧٥‬ﺃﻱ ﺍﳌﺘﺒﺼﺮﻳﻦ ﺍﳌﺘﺜﺒّﺘﲔ‪.‬‬ ‫)ِﻟ ﹾﻠﻤَُﺘ َﻮﺳﱢ ِﻤ َ‬
‫ﺴﺒﹺﻴ ﹴﻞ ﻣُﻘﻴ ﹴﻢ( )‪ (٧٦‬ﺃﻱ ﺑﻄﺮﻳﻖ‪.‬‬ ‫)ﻭَﺇﻧﱠﻬَﺎ ﹶﻟﹺﺒ َ‬
‫ﲔ( )‪ (٧٩‬ﺍﻹﻣﺎﻡ ﻛﻠﻤﺎ ﺍﺋﺘﻤﻤﺖ ﻭﺍﻫﺘﺪﻳﺖ ﺑﻪ‪.‬‬ ‫)ﻭﹺﺇﻧﱠﻬﻤَﺎ ﹶﻟﺒﹺﺈﻣَﺎ ﹴﻡ ﻣُﺒ ﹴ‬
‫ﲔ( )‪ (٨٣‬ﺃﻱ ﺍﳍﻠﻜﺔ‪ ،‬ﻭﻳﻘﺎﻝ ﺻﻴﺢ ﻬﺑﻢ‪ ،‬ﺃﻱ ﺃﻫﻠﻜﻮﺍ‪.‬‬ ‫ﺤَ‬ ‫ﺤﺔﹸ ﻣُﺼْﹺﺒ ِ‬ ‫)ﹶﻓﹶﺄ َﺧ ﹶﺬ ْﺗﻬُﻢُ ﺍﻟﺼﱠْﻴ َ‬
‫) َﻭﹶﻟ ﹶﻘ ْﺪ ﺁَﺗ ْﻴﻨَﺎ َﻙ َﺳﺒْﻌﹰﺎ ِﻣ َﻦ ﺍﹶﳌﺜﹶﺎﻧﹺﻲ ﻭﺍﻟ ﹸﻘﺮْﺁ ﹶﻥ ﺍﻟ َﻌﻈِﻴ َﻢ( )‪ (٨٧‬ﳎﺎﺯﻫﺎ‪ :‬ﺳﺒﻊ ﺁﻳﺎﺕ ﻣﻦ ﺍﳌﹶﺜﺎﱐ‪ ،‬ﻭﺍﳌﹶﺜﺎﱐ ﻫﻲ ﺍﻵﻳﺎﺕ ﻓﻜﺄﻥ‬
‫ﳎﺎﺯﻫﺎ‪ :‬ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎﻙ ﺳﺒﻊ ﺁﻳﺎﺕ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺍﳌﻌﲎ ﻭﻗﻊ ﻋﻠﻰ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﻫﻲ ﺳﺒﻊ ﺁﻳﺎﺕ‪ ،‬ﻭﺇﳕﺎ ﲰﻴﺖ ﺁﻳﺎﺕ‬
‫ﺍﻟﻘﺮﺁﻥ ﻣﺜﺎﱐ ﻷﻬﻧﺎ ﺗﺘﻠﻮ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ ﻓﺜﻨﻴﺖ ﺍﻷﺧﲑﺓ ﻋﻠﻰ ﺍﻷﻭﱃ‪ ،‬ﻭﳍﺎ ﻣﻘﺎﻃﻊ ﺗﻔﺼﻞ ﺍﻵﻳﺔ ﺑﻌﺪ ﺍﻵﻳﺔ ﺣﱴ ﺗﻨﻘﻀﻰ‬
‫ﺚ ِﻛﺘَﺎﺑﹰﺎ ﻣَُﺘﺸَﺎﺑﹺﻬﹰﺎ َﻣﺜﹶﺎﹺﻧ َﻲ‬
‫ﳊ ْﺪﹺﻳ ِ‬
‫ﺴ َﻦ ﺍ ﹶ‬
‫ﷲ َﻧﺰﱠ ﹶﻝ ﹶﺃ ْﺣ َ‬
‫ﺍﻟﺴﻮﺭﺓ ﻭﻫﻲ ﻛﺬﺍ ﻭﻛﺬﺍ ﺁﻳﺔ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺰﻣﺮ ﺗﺼﺪﻳﻖ ﺫﻟﻚ‪) :‬ﺍ ُ‬
‫ﺸ ْﻮ ﹶﻥ َﺭﺑﱠ ُﻬ ْﻢ ﰒﱠ( )‪ (٣٩٢٣‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺁﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻳﺸﺒﻪ ﺑﻌﻀﻬﺎ ﺑﻌﻀﹰﺎ ﻗﺎﻝ‪:‬‬ ‫ﺨَ‬ ‫َﺗ ﹾﻘﺸِﻌﺮﱡ ِﻣ ْﻨﻪُ ُﺟﻠﹸﻮ ُﺩ ﺍﻟﱠﺬِﻳ َﻦ َﻳ ْ‬
‫ﺏ ﺍﻟﺴﱠﺒ ﹴﻊ ﻣﻦ ﻣَﺜﺎﻧﹺﻲ‬
‫ﻧَﺸﺪﺗُﻜﻢ ﲟُﻨﺰ ﹺﻝ ﺍﻟﻔﺮﻗﺎﻥ ‪ ...‬ﹸﺃﻡﱢ ﺍﻟﻜﺘﺎ ﹺ‬
‫ﺴﺒْﻊ َﺳ ْﺒ ﹺﻊ ﺍﻟﻄﻮﻝ ﺍﻟﺪﱠﻭﺍﻧﹺﻲ‬‫ﻱ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪ ...‬ﻭﺍﻟ َ‬ ‫ﹸﺛﻨَﲔ ﻣﻦ ﺁ ﹴ‬
‫ﻭﻫﻲ ﺍﻟﺒﻘﺮﺓ )‪ (٢‬ﻭﺁﻝ ﻋﻤﺮﺍﻥ )‪ (٣‬ﻭﺍﻟﻨﺴﺎﺀ )‪ (٤‬ﻭﺍﳌﺎﺋﺪﺓ )‪ (٥‬ﻭﺍﻷﻧﻌﺎﻡ )‪ (٦‬ﻭﺍﻷﻋﺮﺍﻑ )‪ (٧‬ﻭﺍﻷﻧﻔﺎﻝ )‪ .(٨‬ﻭﳎﺎﺯ‬
‫ﻗﻮﻝ ﻣﻦ ﻧﺼﺐ )ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ( ﻋﻠﻰ ﺇﻋﻤﺎﻝ ﻭﺁﺗﻴﻨﺎﻙ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻭﻟﻘﺪ ﺁﺗﻴﻨﺎﻙ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﺁﺗﻴﻨﺎﻙ ﺳﺎﺋﺮ‬
‫ﺍﻟﻘﺮﺁﻥ ﺃﻳﻀﹰﺎ ﻣﻊ ﺃﻡ ﺍﻟﻜﺘﺎﺏ ﻭﳎﺎﺯ ﻗﻮﻝ ﻣﻦ ﺟﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﳎﺎﺯ ﻗﻮﻟﻚ‪ ،‬ﻣﻦ ﺍﳌﺜﺎﱐ ﻭﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺃﻳﻀﹰﺎ ﻭﺳﺒﻊ‬
‫ﺁﻳﺎﺕ ﻣﻦ ﺍﳌﺜﺎﱐ ﻭﻣﻦ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﲔ( )‪ (٩٠‬ﺃﻱ ﻋﻞ ﺍﻟﺬﻳﻦ ﺍﻗﺘﺴﻤﻮﺍ‪.‬‬ ‫ﺴ ِﻤ َ‬
‫) ﹶﻛﻤَﺎ ﺃﹶﻧْﺰَﻟﹾﻨَﺎ َﻋﻠﹶﻰ ﺍﳌﹸﻘﹾَﺘ ِ‬
‫ﻀﻮَﻩ ﺃﻋﻀﺎﺀ‪ ،‬ﺃﻱ ﻓﺮﱠﻗﻮﻩ ﻓِﺮﻗﺎﹰ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬ ‫) َﺟ َﻌﻠﹸﻮﺍ ﺍﻟ ﹸﻘﺮْﺁ ﹶﻥ ِﻋﻀِﲔ( )‪ (٩١‬ﺃﻱ َﻋ َ‬
‫ﷲ ﺑﺎﳌﹸﻌَﺼﱠﻰ‬ ‫ﻭ ﻟﻴﺲ ﺩﻳ ُﻦ ﺍ ِ‬
‫ﻉ ﹺﺑﻤَﺎ ُﺗﺆْﻣ ُﺮ( )‪ (٩٤‬ﺃﻱ ﺍﻓﺮﻕ ﻭﺍﻣﻀِﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺫﹸﺅَﻳﺐ‪:‬‬ ‫ﺻ َﺪ ْ‬‫)ﻓﹶﺎ ْ‬
‫ﺴ ٌﺮ ‪ ...‬ﻳﻔِﻴﺾ ﻋﻠﻰ ﺍﻟﻘِﺪﺍﺡ ﻭﻳَﺼ َﺪﻉُ‬ ‫ﻭﻛﺄﻬﻧﻦ ﺭﺑﺎﺑﺔﹲ ﻭﻛﺄﻧﻪ َﻳ َ‬
‫ﺃﻱ ُﻳ ﹶﻔﺮﱢﻕ ﻋﻠﻰ ﺍﻟﻘﺪﺍﺡ ﺃﻱ ﺑﺎﻟﻘﺪﺍﺡ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬

‫)ﻓِﻴﻬَﺎ ﺩِﻑْﺀٌ َﻭ َﻣﻨَﺎِﻓﻊُ( )‪ (٥‬ﺃﻱ ﻣﺎ ﺍﺳﺘﺪﻓﺊ ﺑﻪ ﻣﻦ ﺃﻭﺑﺎﺭﻫﺎ‪ .‬ﻭﻣﻨﺎﻓﻊ ﺳﻮﻯ ﺫﻟﻚ‪.‬‬

‫ﺴ َﺮﺣُﻮ ﹶﻥ( )‪ (٦‬ﺑﺎﻟﻐﺪﺍﺓ‪.‬‬
‫ﲔ َﺗ ْ‬
‫ﲔ ُﺗ ﹺﺮﳛُﻮ ﹶﻥ( )‪ (٦‬ﺑﺎﻟﻌﺸﻰ ) َﻭ ِﺣ َ‬
‫) ِﺣ َ‬
‫ﺲ( )‪ (٧‬ﻳﻜﺴﺮ ﺃﻭﻟﻪ ﻭﻳﻔﺘﺢ ﻭﻣﻌﻨﺎﻩ ﲟﺸﻘﺔ ﺍﻷﻧﻔﺲ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻨﱠﻤﺮ ﺑﻦ َﺗ ْﻮﻟﹶﺐ‪:‬‬ ‫ﺸﻖﱢ ﺍ َﻷ ْﻧﻔﹸ ﹺ‬
‫)ﹺﺇﻻﱠ ﹺﺑ ِ‬
‫ﺏ‬
‫ﺐ ﻣِﻦ ﺷﻘﱢﻬﺎ ﻭﺫﺅﻭ ﹺ‬
‫ﻭﺫﻱ ﺇﺑ ﹴﻞ ﻳﺴﻌَﻰ ﻭﻳَﺤﺴﺒﻬﺎ ﻟﻪ ‪ ...‬ﺃﹶﺧﻲ ﻧَﺼ ﹴ‬
‫ﺃﻱ ﻣﻦ ﻣﺸﻘﺘﻬﺎ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬
 ‫ﺢ ﻣَﺴْﺤﻮﻝﹲ ﻳُﻮﺍﺯﹺﻱ ِﺷﻘﹼﺎ‬ ‫ﺃﺻَﺒ َ‬
‫ﺼﺪُ ﺍﻟﺴﱠﺒﹺﻴﻞﹺ ﻭَﻣِﻨْﻬَﺎ ﺟَﺎﺋِﺮٌ( )‪ (٩‬ﺍﻟﺴﺒﻴﻞ‪ :‬ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﰲ‬ ‫ﷲ ﹶﻗ ْ‬
‫ﺃﻱ ﻳُﻘﺎﺳﻲ ﻣَﺸﻘﺔﹰ‪ ،‬ﻭ َﻣﺴْﺤﻮﻝ ﺑﻌﲑﻩ ) َﻭ َﻋﻠﹶﻰ ﺍ ِ‬
‫ﻣﻮﺿﻊ ﺍﳉﻤﻴﻊ ﻓﻜﺄﻧﻪ‪ :‬ﻭﻣﻦ ﺍﻟﺴﺒﻴﻞ ﺳﺒﻴﻞ ﺟﺎﺋﺮ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺆﻧﺚ ﺍﻟﺴﺒﻴﻞ‪.‬‬
‫ﺴﻴﻤُﻮ ﹶﻥ( )‪ (١٠‬ﻳﻘﺎﻝ‪ :‬ﺃﲰﺖ ﺇﺑﻠﻲ ﻭﺳﺎﻣﺖ ﻫﻲ‪ ،‬ﺃﻱ ﺭﻋﻴﺘﻬﺎ‪.‬‬ ‫ﺠ ٌﺮ ﻓِﻴ ِﻪ ﺗُ ِ‬
‫) َﺷ َ‬
‫) َﻭﻣَﺎ ﹶﺫ َﺭﹶﺃ ﹶﻟ ﹸﻜ ْﻢ( )‪ (١٣‬ﺃﻱ ﻣﺎ ﺧﻠﻖ ﻟﻜﻢ‪.‬‬
‫ﺕ ﺍﳌﺎ َﺀ ﺃﺱ ﺷﻘﹼﺘﻪ ﲜﺂﺟﹺﺌﻬﺎ‪ ،‬ﻭﺍﻟﻔﹸﻠﻚ ﻫﺎ ﻫﻨﺎ ﰲ ﻣﻮﺿﻊ ﲨﻴﻊ ﻓﻘﺎﻝ ﻓﻮﺍﻋﻞ‪،‬‬ ‫ﻚ َﻣﻮَﺍ ِﺧ َﺮ ﻓِﻴ ِﻪ( )‪ (١٤‬ﻣﻦ ﳐﺮ ِ‬ ‫) َﻭﺗَﺮﻯ ﺍﻟﻔﹸ ﹾﻠ َ‬
‫ﺸ ﺤُﻮ ِﻥ( )‪ (٢٦١١٩‬ﲟﻨﺰﻟﺔ ﺍﻟﺴﻼﺡ ﻭﺍﺣ ٍﺪ ﻭﲨﻴﻊ‪.‬‬ ‫ﻚ ﺍﹶﳌ ْ‬‫ﻭﻫﻮ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻛﻘﻮﻟﻪ‪ ) :‬ﺍﻟﻔﹸﹾﻠ ِ‬
‫ﺖ ﻗﺪ ﺭﺳﺖ‪.‬‬ ‫ﺽ َﺭﻭَﺍ ِﺳ َﻲ( )‪ (١٥‬ﺃﻱ ﺟَﻌﻞ ﻓﻴﻬﺎ ﺟﺒﺎ ﹰﻻ ﺛﻮﺍﺑ َ‬ ‫)ﻭَﺃﹶﻟﹾﻘﹶﻰ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫)ﹶﺃ ﹾﻥ َﺗﻤِﻴ َﺪ ﹺﺑ ﹸﻜ ْﻢ( )‪ (١٥‬ﳎﺎﺯﻩ‪ :‬ﺃﻥ ﻻ ﲤﻴﻞ ﺑﻜﻢ‪.‬‬
‫ﺤَﻴﻮْﻥ‪.‬‬ ‫)ﹶﺃﻳﱠﺎ ﹶﻥ ﻳُﺒْﻌَﺜﹸﻮﻥﹶ( )‪ (٢١‬ﳎﺎﺯﻩ‪ :‬ﻣﱴ ُﻳ َ‬
‫) ﹶﻻ َﺟ َﺮ َﻡ( )‪ (٢٣‬ﺃﻱ ﺣﻘﺎﹰ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺃﲰﺎﺀ ﺑﻦ ﺍﻟﻀﱠ ﹺﺮﻳﺒﺔ ﺃﻭ ﻋَﻄﻴّﺔ ﺑﻦ ﻋﻔﻴﻒ‪:‬‬
‫ﺏ‬
‫ﺱ ‪ ...‬ﺑ ﹶﻄ ﹴﻞ ﺇﺫﺍ ﻫﺎﺏ ﺍﻟﻜﹸﻤﺎﺓ ﻣَﺠﺮﱠ ُ‬ ‫ﺖ ﺑﻔﺎﺭ ﹴ‬ ‫ﻳﺎ ﹸﻛ ْﺮ ُﺯ ﺇﻧﻚ ﻗﺪ ﻣُﻨﻴ ُ‬
‫ﺖ ﺃﹶﺑﺎ ﻋَُﻴﻴَْﻨ ﹶﺔ ﻃﹶﻌﻨﺔ ‪َ ...‬ﺟﺮَﻣﺖ ﻓﺰﺍﺭ ﹶﺓ ﺑَﻌﺪﻫﺎ ﺃﻥ ﻳَﻐﻀَﺒﻮﺍ‬ ‫ﻭﻟﻘﺪ ﻃﻌﻨ َ‬
‫ﺃﻱ ﺃﺣﻘﺖ ﳍﻢ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﺟﺮﻡ ﻣﺼﺪﺭ ﻣﻨﻪ‪ :‬ﻭﻛﺮﺯ‪ :‬ﺭﺟﻞ ﻣﻦ ﺑﲏ ﻋُﻘﹶﻴﻞ؛ ﻭﺃﺑﻮ ﻋُﻴَﻴْﻨَﺔ ﺣِﺼْﻦ ﺑﻦ ﺣُﺬﹶﻳﻔﺔ ﺑﻦ َﺑﺪْﺭ‪.‬‬
‫)ﹶﺃ ْﻭﺯَﺍ َﺭ ُﻫ ْﻢ( )‪ :(٢٥‬ﺍﻷﻭﺯﺍﺭ ﻫﻲ ﺍﻵﺛﺎﻡ‪ ،‬ﻭﺍﺣﺪﻫﺎ ﻭﹺﺯْﺭٌ‪.‬‬

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 ‫ﻛﺘﺎﺏ ‪ :‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ‬

‫ﷲ ﺑُﻨْﻴَﺎﻧَﻬُﻢْ ِﻣ َﻦ ﺍﻟ ﹶﻘﻮَﺍ ِﻋ ِﺪ( )‪ (٢٦‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺜﻞ ﻭﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺱ‪ .‬ﺇﺫﺍ ﺍﺳﺘﺄﺻﻠﻮﺍ ﺷﻴﺌﹰﺎ ﻗﺎﻟﻮﺍ ﻫﺬﺍ‬ ‫)ﹶﻓﹶﺄﺗَﻰ ﺍ ُ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻫﻮ ﻣﺜﻞ؛ ﺍﻟﻘﻮﺍﻋﺪ ﻭﺍﺣﺪﻬﺗﺎ ﻗﺎﻋﺪﺓ‪ ،‬ﻭﺍﻟﻘﺎﻋﺪ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﱵ ﻻ ﲢﻴﺾ‪.‬‬
‫)ﹶﺃ ْﻳ َﻦ ُﺷ َﺮﻛﹶﺎِﺋ َﻲ ﺍﻟﹼﺬِﻳ َﻦ ﹸﻛ ْﻨُﺘ ْﻢ ﺗُﺸَﺎﻗﱡﻮ ﹶﻥ ﻓِﻴ ﹺﻬ ْﻢ( )‪ (٢٧‬ﺃﻱ ﲢﺎﺭﺑﻮﻥ ﻓﻴﻬﻢ‪.‬‬
‫)ﹶﻓﹶﺄ ﹾﻟﻘﹶﻮﺍ ﺍﻟﺴﱠﹾﻠ َﻢ( )‪ (٢٨‬ﺃﻱ ﺻﺎﳊﻮﺍ ﻭﺳﺎﳌﻮﺍ ﻭﺍﻟﺴﻠﻢ ﻭﺍﻟﺴﻠﻢ ﻭﺍﻟﺴﻼﻡ ﻭﺍﺣﺪ‪.‬‬
‫ﺕ ﻭﺫﺑﺮﺕ ﺃﻱ ﻛﺘﺒﺖ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ‪:‬‬ ‫)ﻭَﺍﻟﺰﱡﺑُ ﹺﺮ( )‪ (٤٤‬ﻭﻫﻲ ﺍﻟﻜﺘﺐ ﻭﺍﺣﺪﻫﺎ‪ :‬ﺯﺑﻮﺭ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺯﺑﺮ ُ‬
‫ﲑﻱّ‬‫ﺐ ﺍﳊ ِﻤ َ‬ ‫ﺖ ﺍﻟﺪﱢﻳﺎ َﺭ ﻛﺮﹾﻗ ﹺﻢ ﺍﻟﺪﱡﻭﺍ ‪ ...‬ﺓ ﻛﻤﺎ ﺯَﺑ َﺮ ﺍﻟﻜﺎﺗ ُ‬ ‫ﻋﺮَﻓ ُ‬
‫ﻭﻛﻤﺎ ﺫﹶﺑ َﺮ ﰲ ﺭﻭﺍﻳﺔ‪.‬‬
‫ﻑ( )‪ ٤٧٩‬ﳎﺎﺯﻩ‪ :‬ﻋﻠﻰ ﺗﻨﻘﱡﺺ ﻗﺎﻝ‪:‬‬ ‫ﺨﻮﱡ ٍ‬ ‫)ﹶﺃ ْﻭ َﻳﹾﺄﺧُ ﹶﺬﻫُ ْﻢ َﻋﻠﹶﻰ َﺗ َ‬
‫ﺃﹸ ﹶﻻﻡُ ﻋﻠﻰ ﺍﳍﺠﺎﺀ ﻭﻛﻞ ﻳَﻮﻡ ‪ ...‬ﻳﻼﻗﻴﲏ ﻣﻦ ﺍﳉِﲑﺍ ِﻥ ﻏﹸﻮ ﹸﻝ‬
‫ﻑ ﹶﻏ ْﺪﺭﹺﻫﻢ ﻣﺎﱄ ﻭﺃﹸﻫﺪِﻱ ‪ ...‬ﺳَﻼﺳ ﹶﻞ ﰲ ﺍﳊﹸﻠﻮﻕ ﳍﺎ ﺻَﻠﻴﻞﹸ‬ ‫ﲣﻮﱠ ُ‬
‫ﺃﻱ َﺗَﻨﻘﹼﺺُ ﹶﻏ ْﺪﺭﹺﻫﻢ ﻣﺎﱄ‪ .‬ﺳﻼﺳﻞ ﻳﺮﻳﺪ ﺍﻟﻘﻮﺍﰲ ﺗُﻨَﺸﺪ ﻓﻬﻮ ﺻﻠﻴﻠﻬﺎ ﻭﻫﻮ ﻗﻼﺋﺪ ﰲ ﺃﻋﻨﺎﻗﻬﻢ ﻭﻗﺎﻝ ﻃﹶﺮﻓﺔ‪:‬‬
‫ﺢ‬
‫ﺴﻔِﻴ ْ‬
‫ﻼ ﻭﺍﻟ َ‬ ‫ﻭﺟﺎﻣ ﹴﻞ ﺧﻮﱠﻑ ﻣِﻦ ﻧﹺﻴﺒﻪِ ‪ ...‬ﺯﺟﺮ ﺍﹸﳌ َﻌﻠﹼﻰ ﺃ ﺻُ ﹰ‬
‫ﺧﻮّﻑ ﻣﻦ ﻧﻴﺒﻪ ﺃﻱ ﻻ ﻳﺪﻋﻪ ﻳﺰﻳﺪ‪.‬‬
‫) َﻭ ُﻫ ْﻢ ﺩَﺍ ِﺧﺮُﻭ ﹶﻥ( )‪ (٤٨‬ﺃﻱ ﺻﺎﻏﺮﻭﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﺩﺧﺮ ﷲ‪ ،‬ﺃﻱ ﺫﻝ ﻭﺧﻀﻊ‪.‬‬
‫) َﻭﹶﻟﻪُ ﺍﻟﺪﱢﻳ ُﻦ ﻭَﺍ ﺻِﺒﹰﺎ( )‪ (٥٢‬ﺃﻱ ﺩﺍﺋﻤﺎﹰ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﱡ َﺅﱄﹼ‪:‬‬
‫ﻻ ﺃﹶﺑﺘﻐﻲ ﺍﳊﻤ َﺪ ﺍﻟﻘﻠﻴ ﹶﻞ ﺑﻘﺎﺅﻩ ‪ ...‬ﻳﻮﻣﹰﺎ ﹺﺑﺬﹶﻡ ﺍﻟﺪﻫ ﹺﺮ ﺃ ْﺟ َﻤ َﻊ ﻭﺍ ﺻِﺒﺎ‬
‫)ﹶﻓﹺﺈﹶﻟﻴْﻪ ﹾﲡﹶﺄﺭُﻭ ﹶﻥ( )‪ (٥٣‬ﺃﻱ ﺗﺮﻓﻌﻮﻥ ﺃﺻﻮﺍﺗﻜﻢ‪ ،‬ﻭﻗﺎﻝ َﻋ ِﺪﻱّ ﺑﻦ َﺯﻳْﺪ‪:‬‬
‫ﷲ ﻓﺎ ﹾﻗَﺒ ﹾﻞ َﺣِﻠﻔِﻲ ‪ ...‬ﺑﹶﺄﺑﹺﻴ ﹴﻞ ﻛﻠﹼﻤﺎ ﺻﻠﱠﻰ ﺟَﺄ ْﺭ‬ ‫ﺇﻧّﲏ ﻭﺍ ِ‬
‫ﺃﻱ ﺭﻓﻊ ﺻﻮﺗَﻪ ﻭﺷﺪﱠﻩ‪.‬‬
‫) َﻭﻫُ َﻮ ﹶﻛ ِﻈ ٌﻢ( )‪ (٥٨‬ﺃﻱ ﻳﻜﻈﻢ ﺷﺪﺓ ﺣﺰﻧﻪ ﻭﻭﺟﺪﻩ ﻭﻻ ﻳﻈﻬﺮﻩ‪ ،‬ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﻛﺎﻇﻢ ﺧﺮﺝ ﳐﺮﺝ ﻋﻠﻴﻢ ﻭﻋﺎﱂ‪.‬‬
‫)ﹶﺃُﻳ ْﻤﺴِﻜ ُﻪ َﻋﻠﹶﻰ َﻫ ْﻮ ٍﻥ( )‪ (٥٩‬ﺃﻱ ﻫُﻮﺍ ِﻥ‪.‬‬
‫) ُﻣ ﹾﻔ َﺮﻃﹸﻮ ﹶﻥ( )‪ (٦٢‬ﺃﻱ ﻣﺘﺮﻭﻛﻮﻥ ﻣﻨﺴﻴﻮﻥ ﳐﻠﻔﻮﻥ‪.‬‬
‫ﺴﻘِﻴ ﹸﻜ ْﻢ ِﻣﻤﱠﺎ ﻓِﻲ ُﺑﻄﹸﻮﹺﻧِﻪ( )‪ (٦٦‬ﻳُﺬﻛﱠﺮ ﻭﻳﺆَﻧﺚ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻨﱠﻌَﻢ ﻷﻥ ﺍﻟﻨﻌﻢ‬ ‫) َﻭﹺﺇﻥﱠ ﹶﻟ ﹸﻜ ْﻢ ﻓِﻲ ﺍ َﻷ ْﻧﻌَﺎ ﹺﻡ ﹶﻟِﻌ ْﺒ َﺮ ﹰﺓ ُﻧ ْ‬
‫ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺤﻮُﻭﻧﻪ ‪ ...‬ﻳُ ﹾﻠِﻘ ﺤُﻪ ﻗﻮﻡٌ ﻭَﺗﻨْﺘﺠﻮﻧَﻪ‬ ‫ﺃﻛﻞﱠ ﻋﺎ ﹴﻡ َﻧ َﻌ ٌﻢ َﺗ ْ‬
‫ﹶﺃﺭْﺑﺎﺑﻪ َﻧﻮْﻛﻲ ﻭﻻ َﻳ ﺤْﻤﻮﻧﻪ‬
‫ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗُﻈﻬﺮ ﺍﻟﺸﺊ ﰒ ﲣﱪ ﻋﻦ ﺑﻌﺾ ﻣﺎ ﻫﻮ ﺑﺴﺒﺒﻪ ﻭﺇﻥ ﱂ ﻳﻈﻬﺮﻭﻩ ﻛﻘﻮﻟﻪ‪:‬‬
‫ﺙ ﻭﺃﻛﺜ ُﺮ‬ ‫ﻗﺒﺎﺋﻠﻨﺎ ﺳَﺒﻊٌ ﻭﺃﻧﺘﻢ ﺛﹶﻼﺛﺔﹲ ‪ ...‬ﻭﻟﻠﺴﱠﺒ ُﻊ ﺃﺯﻛ َﻲ ﻣﻦ ﺛﹶﻼ ٍ‬
‫ﺼﺪُ ﺍﻟﺴﱠﺒﹺﻴ ﹺﻞ ﻭَﻣِﻨْﻬَﺎ ﺟَﺎﺋِﺮٌ(‬
‫ﷲ ﹶﻗ ْ‬
‫ﻗﺎﻝ ﺃﻧﺘﻢ ﺃﺣﻴْﺎ ٍﺀ ﰒ ﻗﺎﻝ‪ :‬ﻣﻦ ﺛﻼﺙ‪ ،‬ﻓﺬﻫﺐ ﺑﻪ ﺇﱃ ﺍﻟﻘﺒﺎﺋﻞ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪َ ) :‬ﻭ َﻋﻠﹶﻰ ﺍ ِ‬
‫)‪ (١٦٩‬ﺃﻱ ﻣﻦ ﺍﻟﺴﺒﻞ ﺳﺒﻴﻞ ﺟﺎﺋﺮ‪.‬‬
 ‫ﺨﺬﹸﻭ ﹶﻥ ِﻣ ْﻨﻪُ َﺳﻜﹶﺮﹰﺍ( )‪ (٦٧‬ﺃﻱ ﹸﻃ ْﻌﻤﺎﹰ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺟﻌﻠﻮﺍ ﻟﻚ ﻫﺬﺍ ﺳﻜﺮﹰﺍ ﺃﻱ ﻃﹸﻌْﻤﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ َﺳ ﹶﻜ ٌﺮ ﺃﻱ ﹸﻃﻌْﻢ‪ ،‬ﻭﻗﺎﻝ‬ ‫)َﺗﺘﱠ ِ‬
‫َﺟ ْﻨﺪَﻝ‪:‬‬
‫ﲔ َﺳﻜﹶﺮﺍ‬ ‫ﺐ ﺍﻷﻛﹾﺮ ِﻣ َ‬ ‫ﺖ َﻋ ْﻴ َ‬‫ﺟﻌَﻠ َ‬
‫ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﳎﺎﺯﻩ‪ :‬ﺳَﻜﻨﺎﹰ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﲔ ﺍﳊﹶﺮﻭﺭ ﺗَﺴﻜﺮُ‬ ‫ﺖﻋ ُ‬ ‫ﺟﺎﺀ ﺍﻟﺸﺘﺎﺀ ﻭﺍﺟﺜﺎﻝﱠ ﺍﻟﻘﹸَﻨَﺒﺮُ ‪ ...‬ﻭﺟﻌﻠ ْ‬
‫ﺃﻱ ﻳﺴﻜﻦ ﺣﺮﻫﺎ ﻭﳜﺒﻮ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻴﻠﺔ ﺳﺎﻛﺮﺓ ﺃﻱ ﺳﺎﻛﻨﺔ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺗﺮﻳﺪ ﺍﻟﻠﻴﺎﻟﹶﻲ ﰲ ﻃﻮﳍﺎ ‪ ...‬ﻭﻟﻴﺴﺖ ﺑ ﹶﻄ ﹾﻠ ﹴﻖ ﻭﻻ ﺳﺎﻛ َﺮ ﹾﺓ‬
‫ﻭﻳﺮﻭﻯ ﺗﺰﻳﺪ ﻟﻴﺎﱄ ﰲ ﻃﻮﳍﺎ‪.‬‬
‫) َﻭ ِﻣﻤﱠﺎ َﻳ ْﻌ ﹺﺮﺷُﻮ ﹶﻥ( )‪ (٦٨‬ﺃﻱ ﳚﻌﻠﻮﻧﻪ ﻋﺮﻳﺸﺎﹰ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻳَﻌﺮﹺﺵ ﻭﻳَﻌﺮُﺵ‪.‬‬
‫ﲔ َﻭ َﺣﹶﻔ َﺪ ﹰﺓ( )‪ (٧٢‬ﺃﻋﻮﺍﻧﹰﺎ ﻭﺧﺪّﺍﻣﺎﹰ‪ ،‬ﻗﺎﻝ َﺟﻤِﻴﻞ‪:‬‬ ‫)َﺑﹺﻨ َ‬
‫ﺖ ‪ ...‬ﺑﺄ ﹸﻛﻔﹼﻬﻦ ﺃ ﹺﺯﻣﱠﺔ ﺍﻷﺟْﻤﺎ ﹺﻝ‬ ‫ﺣَﻔ َﺪ ﺍﻟﻮﻻﺋ ُﺪ ﺑﻴﻨﻬﻦّ ﻭﺃﹶﺳﻠﹶﻤ ْ‬
‫ﻭﺍﺣﺪﻫﻢ‪ :‬ﺣﺎﻓﺪ‪ ،‬ﺧﺮﺝ ﳐﺮﺝ ﻛﺎﻣﻞ ﻭﺍﳉﻤﻴﻊ ﻛﻤﻠﺔ‪.‬‬
‫) َﻭﻫُ َﻮ ﹶﻛ ﱞﻞ َﻋﻠﹶﻰ َﻣ ْﻮ ﹶﻻﺓﹸ( )‪ (٧٦‬ﺃﻱ ﻋﻴﺎﻝ ﻋﻠﻰ ﺍﺑﻦ ﻋﻤّﻪ ﻭﻛﻞ ﻭﱄﹼ ﻟﻪ‪.‬‬
‫ﷲ ﹶﺃﺧْ َﺮ َﺟﻜﹸﻢْ ِﻣ ْﻦ ُﺑﻄﹸﻮ ِﻥ ﹸﺃﻣﱠﻬَﺎِﺗ ﹸﻜ ْﻢ ﻻ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ َﺷﻴْﺌﹰﺎ َﻭﺟَﻌ ﹶﻞ ﹶﻟ ﹸﻜ ْﻢ ﺍﻟﺴﱠ ْﻤ َﻊ ﻭﺍ َﻷْﺑﺼَﺎ َﺭ ﻭﺍ َﻷ ﹾﻓِﺌ َﺪ ﹶﺓ( )‪ (٧٨‬ﻗﺒﻞ ﺃﻥ ﳜﺮﺟﻜﻢ‪،‬‬
‫)ﻭﺍ ُ‬
‫ﻭﺍﻟﻌﺮﺏ ﺗﻘﺪﱢﻡ ﻭﺗﺆﺧﱢﺮ‪ ،‬ﻗﺎﻝ ﺍﻷ ْﺧﻄﹶﻞ‪:‬‬
‫ﺕ ﻓﻮﻗﹶﻪ َﺣﻤَﻼ‬ ‫ﺕ ﺑﻪ ‪ ...‬ﺇﺫﺍ ﺍﳌِﺌﻮﻥ ﺃ ِﻣﺮﱠ ْ‬ ‫ﺿَ ﺨْﻢٌ ﺗُﻌﻠﱠﻖ ﹶﺃﺷْﻨﺎ ﻕُ ﺍﻟﺪﱢﻳﺎ ِ‬
‫ﺍﻟﺸﱠﻨﻖ‪ :‬ﻣﺎ ﺑﲔ ﺍﻟﻔﺮﻳﻀﺘﲔ؛ ﻭﺍﳌﺌﻮﻥ‪ :‬ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺸﱠﻨَﻖ ﻓﺒﺪﺃ ﺑﺎﻷﻗﻞ ﻗﺒﻞ ﺍﻷﻋﻈﻢ‪.‬‬
‫ﺕ ﺍﻟ ﹸﻘﺮْﺁ ﹶﻥ‬
‫)ﺍﻟﺴﱠ ْﻤ َﻊ( )‪ (٧٨‬ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ‪ .‬ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﺍﳉﻤﻴﻊ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺍﻷﲰﺎﻉ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ‪) :‬ﻓﹶﺈﹺﺫﹶﺍ ﹶﻗ َﺮﹾﺃ َ‬
‫ﷲ( )‪ (١٦٩٨‬ﻭﻫﻲ ﻗﺒﻞ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬ ‫ﻓﺎ ْﺳَﺘ ِﻌ ﹾﺬ ﺑﹺﺎ ِ‬
‫) َﺟﻮﱢ ﺍﻟﺴﱠﻤَﺎ ٍﺀ( )‪ (٧٩‬ﺃﻱ ﺍﳍﹶﻮﺍﺀ‪ ،‬ﻗﺎﻝ‪:‬‬

‫ﺏ‬
‫َﻭﻳْﻞ ﺃﻣﱠﻬﺎ ﻣِﻦ ﻫَﻮﺍ ٍﺀ ﺍﳉﹼﻮ ﻃﺎﻟﺒّﺔ ‪ ...‬ﻭﻻ ﻛﻬﺬﺍ ﺍﻟﺬﻱ ﰲ ﺍﻷﺭﺽ ﻣﻄﻠﻮ ُ‬
‫ﲑ ﺍﻟﺜﱠﻘﻔﻲّ‪:‬‬ ‫ﻭﻗﻮﻟﻪ )ﹶﺃﺛﹶﺎﺛﹰﺎ( )‪ (٨٠‬ﺃﻱ ﻣَﺘﺎﻋﺎﹰ‪ ،‬ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﻧُﻤ َ‬
‫ﺙ‬
‫ﺉ ﺍﳉﻤﻴ ﹺﻞ ﻣﻦ ﺍﻷﺛﺎ ِ‬ ‫ﺃﹶﻫﺎﺟﺘﻚ ﺍﻟﻈﱠﻤﺎﺋ ُﻦ ﻳﻮﻡ ﺑﺎﻧﻮﺍ ‪ ...‬ﺑﺬﻱ ﺍﻟﺮﱢ ﹺ‬
‫ﻭﺍﻟﺮﺉُ ﺍﻟﻜﺴﻮﺓ ﺍﻟﻈﺎﻫﺮﺓ ﻭﻣﺎ ﻇﻬﺮ‪.‬‬
‫ﳉﺒَﺎ ﹺﻝ ﹶﺃ ﹾﻛﻨَﺎﻧﹰﺎ( )‪ (٨١‬ﻭﺍﺣﺪﻫﺎ‪ِ :‬ﻛﻦّ‪.‬‬ ‫)ﻭ َﺟ َﻌ ﹶﻞ ﹶﻟ ﹸﻜ ْﻢ ِﻣ َﻦ ﺍ ِ‬
‫ﳊﺮﱠ( )‪ (٨١‬ﺃﻱ ﻗﻤُﺼﺎﹰ‪َ ،‬ﻭ َﺳﺮَﺍﺑﻴ ﹶﻞ َﺗﻘِﻴ ﹸﻜ ْﻢ َﺑﹾﺄ َﺳ ﹸﻜ ْﻢ( )‪ (٨١‬ﺃﻱ ﺩﺭﻭﻋﹰﺎ ﻭﻗﺎﻝ ﹶﻛ ْﻌﺐُ ﺑﻦ ُﺯ َﻫﻴْﺮ‪:‬‬ ‫)ﺳَﺮَﺍﺑﹺﻴﻞﹶ َﺗﻘِﻴ ﹸﻜ ْﻢ ﺍ ﹶ‬
‫ﺞ ﺩﺍﻭ َﺩ ﰲ ﺍ ﹶﳍﻴْﺠﺎ ِﺀ ﺳَﺮﺍﺑﹺﻴ ﹸﻞ‬ ‫ﺴﹺ‬ ‫ُﺷﻢّ ﺍﻟﻌﺮﺍﻧﲔﹺ ﺃﺑﻄﺎ ﹸﻝ ﻟﹶﺒﻮﺳُﻬﻢ ‪ ...‬ﻣِﻦ َﻧ ْ‬
‫)ﹶﻓﹶﺄ ﹾﻟﻘﹶﻮﺍ ﹺﺇﹶﻟﻴْ ﹺﻬﻢُ ﺍﻟ ﹶﻘ ْﻮ ﹶﻝ ﹺﺇﻧﱠ ﹸﻜ ْﻢ ﹶﻟﻜﹶﺎ ِﺫﺑُﻮ ﹶﻥ( )‪ (٨٦‬ﺃﻱ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧﻜﻢ ﻟﻜﺎﺫﺑﻮﻥ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﻟﻘﻴﺖ ﺇﻟﻴﻪ ﻛﺬﺍ‪ ،‬ﺃﻱ ﻗﻠﺖ ﻟﻪ ﻛﺬﺍ‪.‬‬
‫ﷲ َﻳ ْﻮ َﻣِﺌ ٍﺬ ﺍﻟﺴﱠﹶﻠ َﻢ( )‪ (٨٧‬ﺃﻱ ﺍﳌﺴﺎﳌﺔ‪.‬‬‫) َﻭﹶﺃ ﹾﻟﻘﹶﻮْﺍ ﺇﹺﱃ ﺍ ِ‬
‫)ِﺗ ْﺒﻴَﺎﻧﹰﺎ ِﻟ ﹸﻜﻞﱢ َﺷ ٍﺊ( )‪ (٨٩‬ﺃﻱ ﺑﻴﺎﻧﹰﺎ‪.‬‬
‫) َﻭﺇﹺﻳﺘَﺎ ِﺀ ﺫِﻱ ﺍﻟﹸﻘ ْﺮﺑَﻰ( )‪ (٩٠‬ﻳﻌﲏ ﻭﺇﻋﻄﺎﺅﻩ‪.‬‬
‫)ﻗﹸﻮﱠ ٍﺓ ﹶﺃ ْﻧﻜﹶﺎﺛﹰﺎ( )‪ (٩٢‬ﻛﻞ ﺣﺒﻞ ﻭﻏﺰﻝ ﻭﳓﻮ ﺫﻟﻚ ﻧﻘﻀﺘﻪ ﻓﻬﻮ ﻧﻜﺚ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ ﻧﻜﺜﺖ ﻗﺎﻝ ﺍﳌﺴﻴﱠﺐ ﺑﻦ ﻋَﻠﹶﺲ‪:‬‬
‫ﻉ‬
‫ﺙ ﻭﻻ ﺃﻗﻄﺎ ﹺ‬ ‫ﻣِﻦ ﻏﲑ ﻣﻘﻠِﻴ ٍﺔ ﻭﺇﻥﹼ ﺣِﺒﺎﳍﺎ ‪ ...‬ﻟﻴﺴﺖ ﺑﺄﻧْﻜﺎ ٍ‬
 ‫ﻼ َﺑ ْﻴَﻨ ﹸﻜ ْﻢ( )‪ (٩٢‬ﻛﻞ ﺷﺊ ﻭﺃﻣﺮ ﱂ ﻳﺼﺢ ﻓﻬﻮ َﺩ َﺧ ﹲﻞ‪ِ ) :‬ﻫ َﻲ ﹶﺃ ْﺭﺑَﻰ ِﻣ ْﻦ ﹶﺃﻣﱠ ٍﺔ( )‪ (٩٢‬ﺃﻱ ﺃﻛﺜﺮ‪.‬‬ ‫) َﺩ َﺧ ﹰ‬
‫)ﹶﻓَﻨ ﹺﺰﻝﱠ ﹶﻗ َﺪ ٌﻡ َﺑ ْﻌ َﺪ ﹸﺛﺒُﻮِﺗﻬُﺎ( )‪ (٩٤‬ﻣﺜﻞ ﻳﻘﺎﻝ‪ :‬ﻟﻜﻞ ﻣﺒﺘﻠﻰ ﺑﻌﺪ ﻋﺎﻓﻴﺔ ﺃﻭ ﺳﺎﻗﻂ ﰲ ﻭﺭﻃﺔ ﺑﻌﺪ ﺳﻼﻣﺔ ﻭﳓﻮ ﺫﻟﻚ‪َ :‬ﺯﻟﱠﺖ‬
‫ﹶﻗ َﺪﻣُﻪ‪.‬‬
‫ﺠ ﹺﺰَﻳﻨﱠﻬُ ْﻢ ﹶﺃ ْﺟ َﺮ ُﻫ ْﻢ( )‪ (٩٧‬ﻣﻦ ﺗَﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ‬
‫ﺤﹺﻴَﻴﻨﱠﻪُ َﺣﻴَﺎ ﹰﺓ ﻃﻴﱢَﺒ ﹰﺔ َﻭﹶﻟَﻨ ْ‬
‫) َﻣ ْﻦ َﻋ ِﻤ ﹶﻞ ﺻَﺎﻟِﺤﹰﺎ ِﻣ ْﻦ ﹶﺫﻛﹶﺮ ﺃﹶﻭ ﺃﹸﻧﺜﻰ َﻭﻫُ َﻮ ﻣُﺆْﻣِﻦٌ ﹶﻓﹶﻠﻨُ ْ‬
‫ﻭﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ‪ ،‬ﻭﻟﻔﻈﻬﺎ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻓﺠﺎﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻜﻨﺎﻳﺔ ﻋﻠﻰ ﻟﻔﻆ ﻣﻦ ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻌﲎ ﺇﳕﺎ ﻳﻘﻊ‬
‫ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﰒ ﺟﺎﺀ ﺍﻵﺧﺮ ﻣﻦ ﺍﻟﻜﻨﺎﻳﺔ ﻋﻠﻰ ﻣﻌﲎ ﺍﳉﻤﻴﻊ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻭﹶﻟَﻨﺠْ ﹺﺰَﻳﻨﱠﻬُﻢْ ﹶﺃ ْﺟ َﺮ ُﻫ ْﻢ(‪.‬‬
‫ﷲ( )‪ (٩٨‬ﻣﻘﺪﱠﻡ ﻭﻣﺆﺧﱠﺮ‪ ،‬ﻷﻥ ﺍﻹﺳﺘﻌﺎﺫﺓ ﻗﺒﻞ ﺍﻟﻘﺮﺍﺀﺓ‪.‬‬ ‫ﺕ ﺍﻟﹸﻘﺮْﺁ ﹶﻥ ﻓﺎ ْﺳَﺘ ِﻌ ﹾﺬ ﺑﹺﺎ ِ‬ ‫)ﻓﹶﺈﹺﺫﹶﺍ ﹶﻗ َﺮﹾﺃ َ‬
‫ﺱ( )‪ (١٠٢‬ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬ ‫ﺡ ﺍﻟﻘﹸﺪُ ﹺ‬ ‫)ﺭُﻭ ُ‬
‫ﺤﺪُﻭ ﹶﻥ ﹺﺇﹶﻟ ْﻴ ِﻪ ﹶﺃﻋْﺠ ِﻤﻲﱞ( )‪ (١٠٣‬ﺃﻱ ﻳَﻌﺪِﻟﻮﻥ ﺇﻟﻴﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﹶﺃﻟﹶﺤ َﺪ ﻓﻼﻥ ﺃﻱ ﺟﺎﺭ؛ ﺃﻋﺠﻤﻲﱞ ﺃﺿﻴﻒ ﺇﱃ ﺃﻋﺠﻢ‬ ‫)ِﻟﺴَﺎ ﹸﻥ ﺍﻟﱠﺬِﻱ ُﻳﹾﻠ ِ‬
‫ﺍﻟﻠﺴﺎﻥ‪.‬‬
‫ﷲ( )‪ (١٠٦‬ﺷﺮﺡ ﺻﺪﺭﻩ ﺑﺬﻟﻚ‪ :‬ﺗﺎﺑﻌﺘﻪ ﻧﻔﺴﻪ ﻭﺍﻧﺒﺴﻂ ﺇﱃ ﺫﻟﻚ‪،‬‬ ‫ﺐ ِﻣ َﻦ ﺍ ِ‬ ‫ﻀ ٌ‬ ‫ﺻﺪْﺭﹰﺍ ﹶﻓ َﻌﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﻏ َ‬‫ﺡ ﺑﹺﺎﹾﻟ ﹸﻜ ﹾﻔ ﹺﺮ َ‬
‫) َﻭﹶﻟ ِﻜ ْﻦ َﻣ ْﻦ َﺷ َﺮ َ‬
‫ﻳﻘﺎﻝ‪ :‬ﻣﺎ ﻳﺸﺮﺡ ﺻﺪﺭﻱ ﻟﻚ ﺑﺬﻟﻚ‪ ،‬ﺃﻱ ﻻ ﻳﻄﻴﺐ‪ ،‬ﻭﺟﺎﺀ ﻗﻮﻟﻪ‪ :‬ﻓﻌﻠﻴﻬﻢ ﻏﻀﺐ ﻋﻠﻰ ﻣﻌﲎ ﺍﳉﻤﻴﻊ ﻷﻥ ﻣﻦ ﻳﻘﻊ ﻋﻠﻰ‬
‫ﺍﳉﻤﻴﻊ‪.‬‬
‫)َﻳ ﹾﺄﺗِﻴﻬَﺎ ﺭﹺﺯْﻗﹸﻬَﺎ َﺭﻏﹶﺪﹰﺍ( )‪ (١١٢‬ﺃﻱ ﻭﺍﺳﻌﹰﺎ ﻛﺜﲑﹰﺍ‪.‬‬
‫ﷲ( )‪ (١١٢‬ﻭﺍﺣﺪﻫﺎ ﻧُﻌ ْﻢ ﻭﻣﻌﻨﺎﻩ ﻧﹺﻌﻤﺔ ﻭﳘﺎ ﻭﺍﺣﺪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻧﺎﺩﻯ ﻣُﻨﺎﺩﻱ ﺍﻟﻨﱯﱢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﲟﲎ‪ :‬ﺇﻬﻧﺎ‬ ‫ﺕ ﹺﺑﹶﺄﻧْﻌُ ﹺﻢ ﺍ ِ‬
‫)ﹶﻓ ﹶﻜ ﹶﻔ َﺮ ْ‬
‫ﺃﻳﺎﻡ ﻃﹸﻌْﻢ ﻭﻧُﻌْﻢ ﻓﻼ ﺗﺼﻮﻣﻮﺍ(‪.‬‬
‫) َﻭ َﻋﻠﹶﻰ ﺍﻟﱠﺬِﻳﻦَ ﻫَﺎﺩُﻭﺍ( )‪ (١١٨‬ﻣﻦ ﺍﻟﻴﻬﻮﺩ‪.‬‬
‫ﷲ( )‪ (١٢٠‬ﺃﻱ ﺇﻣﺎﻣﹰﺎ ﻣﻄﻴﻌﹰﺎ ﷲ‪.‬‬ ‫)ﹺﺇﻥﱠ ﹺﺇْﺑﺮَﺍﻫِﻴ َﻢ ﻛﹶﺎ ﹶﻥ ﺃﹸﻣﱠ ﹰﺔ ﻗﹶﺎﻧﹺﺘﹰﺎ ِ‬
‫) َﺣﻨﹺﻴﻔﹰﺎ( )‪ (١٢٠‬ﻣﺴﻠﻤﺎﹰ؛ ﻭﻣﻦ ﻛﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﳜﺘﱳ ﻭﳛﺞ ﺍﻟﺒﻴﺖ ﻓﻬﻮ ﺣﻨﻴﻒ‪.‬‬
‫)ﺍ ْﺟَﺘﺒَﺎ ُﻩ( )‪ (١٢١‬ﺍﺧﺘﺎﺭﻩ‪.‬‬
‫ﺿﻴﱢ ﹴﻖ ﲟﻨﺰﻟﺔ ﻣﻴﱢﺖ ﻭﻫﻴﱢﻦ ﻭﻟﻴﱢﻦ‪ ،‬ﻭﺇﺫﺍ ﺧﻔﻔﺘﻬﺎ ﻗﻠﺖ ﻣﻴﺖ ﻭﻟﲔ ﻭﺇﺫﺍ‬ ‫ﺿ ْﻴ ﹴﻖ( )‪ (١٣٧‬ﻣﻔﺘﻮﺡ ﺍﻷﻭﻝ ﻭﻫﻮ ﲣﻔﻴﻒ َ‬ ‫)ﻓِﻲ َ‬
‫ﻛﺴﺮﺕ ﺃﻭﻝ ﺿﻴﻖ ﻓﻬﻮ ﻣﺼﺪﺭ ﺍﻟﻀﱢﻴﻖ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‬

‫) َﻭﻗﹶﻀ ْﻴﻨَﺎ( )‪ (٤‬ﳎﺎﺯﻩ‪ :‬ﺃﺧﱪﻧﺎ‪.‬‬

‫)ﻓﹶ ﺠَﺎﺳُﻮﺍ( )‪ (٥‬ﻗﺘﻠﻮﺍ‪.‬‬
‫ﻼ ﹶﻝ ﺍﻟﺪﱢﻳَﺎ ﹺﺭ( )‪ (٥‬ﺑﲔ ﺍﻟﺪﻳﺎﺭ‪.‬‬
‫) ِﺧ ﹶ‬
‫)ﺭَﺩَﺩْﻧَﺎ ﹶﻟﻜﹸﻢُ ﺍﻟ ﹶﻜﺮﱠ ﹶﺓ( )‪ (٦‬ﺃﻋﻘﺒﻨﺎ ﻟﻜﻢ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫)ﹶﺃ ﹾﻛﺜﹶﺮ َﻧﻔِﲑﹰﺍ( )‪ (٦‬ﳎﺎﺯﻩ‪ :‬ﻣﻦ ﺍﻟﺬﻳﻦ ﻧﻔﺮﻭﺍ ﻣﻌﻪ‪.‬‬
‫) َﻭِﻟﻴَُﺘﺒﱢﺮُﻭﺍ( )‪ (٧‬ﻭﻟﻴﺪﻣﺮﻭﺍ‪َ ) ،‬ﺟ َﻬﻨﱠ َﻢ ِﻟﹾﻠﻜﹶﺎِﻓﺮﹺﻳ َﻦ َﺣﺼِﲑﹰﺍ( )‪ (٨‬ﻣﻦ ﺍﳊﺼﺮ ﻭﺍﳊﺒﺲ ﻓﻜﺎﻥ ﻣﻌﻨﺎﻩ ﳏﺒﺴﺎﹰ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻟﻠﻤﻠﻚ‬
‫ﺣﺼﲑ ﻷﻧﻪ ﳏﺠﻮﺏ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﺏ ﺍﳊﹶﺼﲑ ﻗِﻴﺎﻡُ‬
‫ﻭﻣَﻘﺎﻣ ٍﺔ ﹸﻏﻠﹾﺐ ﺍﻟﺮﱢﻗﹶﺎﺏ ﻛﹶﺄﻧﱠﻬﻢ ‪ ...‬ﹺﺟﻦﱞ ﻟﺪَﻯ ﺑﺎ ﹺ‬
 ‫ﻭﺍﳊﺼﲑ ﺃﻳﻀﹰﺎ‪ :‬ﺍﻟﺒﺴﺎﻁ ﺍﻟﺼﻐﲑ‪ ،‬ﻓﻴﺠﻮﺯ ﺃﻥ ﺗﻜﻮﻥ ﺟﻬﻨﻢ ﳍﻢ ﻣﻬﺎﺩﹰﺍ ﲟﻨﺰﻟﺔ ﺍﳊﺼﲑ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﺠﻨﺒﲔ‪ :‬ﺣﺼﲑﺍﻥ‪ ،‬ﻳﻘﺎﻝ‪:‬‬
‫ﺻ ﹾﻘﻠﹶﻴﻚ‪.‬‬
‫ﻻﺿﺮﺑﻦ ﺣﺼﲑﻳﻚ ﻭ ُ‬
‫)ﹶﺃ ﹾﻟ َﺰ ْﻣﻨَﺎ ُﻩ ﻃﹶﺎِﺋ َﺮﻩُ( )‪ (١٣‬ﺃﻱ ﺣﻈﹼﻪ‪.‬‬

‫) َﻭ ﹶﻻ َﺗ ﹺﺰﺭُ ﻭَﺍ ﹺﺯ َﺭ ﹲﺓ ﹺﻭ ْﺯ َﺭ ﹸﺃ ْﺧﺮَﻯ( )‪ (١٥‬ﺃﻱ ﻭﻻ ﺗﺄﰒ ﺁﲦﺔ ﺇﰒ ﺃﺧﺮﻯ ﺃﲦﺘﻪ ﻭﱂ ﺗَﺄﹶﺛﻤْﻪ ﺍﻷُﻭﱃ ﻣﻨﻬﻤﺎ‪ ،‬ﻭﳎﺎﺯ ﻭﺯﺭَﺕ َﺗﺰﹺﺭ‪ :‬ﳎﺎﺯ‬
‫ﺃﲦﺖ‪ ،‬ﻓﺎﳌﻌﲎ ﺃﻧﻪ‪ :‬ﻻ ﲢﻤﻞ ﺁﲦﺔ ﺇﰒ ﺃﺧﺮﻯ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻭﺯﺭ ﻫﻮ‪ ،‬ﻭﻭﺯﱢﺭﺗﻪ ﺃﻧﺎ‪.‬‬
‫ﻚ ﹶﻗ ْﺮَﻳ ﹰﺔ ﺁ َﻣ ْﺮﻧَﺎ ﻣُ ْﺘﻔﹶﺮﻓِﻴ َﻬﺎ( )‪ (١٦‬ﺃﻱ ﺃﻛﺜﺮﻧﺎ ﻣﺘﺮﻓﻴﻬﺎ ﻭﻫﻲ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﻗﺪ ﺃﻣﺮ ﺑﻨﻮ ﻓﻼﻥ‪ ،‬ﺃﻱ ﻛﺜﺮﻭﺍ‬ ‫)ﻭَﺇﹺﺫﹶﺍ ﹶﺃ َﺭ ْﺩﻧَﺎ ﹶﺃ ﹾﻥ ﻧُ ْﻬِﻠ َ‬
‫ﻓﺨﺮﺝ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻗﻮﳍﻢ‪ :‬ﻋﻠﻢ ﻓﻼﻥ‪ ،‬ﻭﺃﻋﻠﻤﺘﻪ ﺃﻧﺎ ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﺕ ﻣﻦ ﺍﻟ َﻌ َﺪ ِﺩ‬ ‫ﹸﻛﻞﹼ ﺑﲏ ﺣُﺮّ ٍﺓ ﻗﹸﺼﺎﺭُﻫ ُﻢ ‪ ...‬ﹸﻗ ﱞﻞ ﻭﺇﻥ ﹶﺃ ﹾﻛﹶﺜ َﺮ ْ‬
‫ﺇﻥ ﻳﻐﺒﻄﻮﺍ ﻳﻬﺒْﻄﻮﺍ ﻭﺇﻥ ﺃﹶﻣِﺮﻭﺍ ‪ ...‬ﻳﻮﻣﹰﺎ ﻳَﺼِﲑﻭﺍ ﻟﻠ ُﻬﻠﹾﻚ ﻭﺍﻟﻨﱠﹶﻔ ِﺪ‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﺮﺅﻫﺎ‪ :‬ﹶﺃﻣَﺮﻧَﺎ ﻣُﺘْﺮَﻓﻴﻬﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺃﺧﺬﻧﺎ ﻭﻫﻲ ﰲ ﻣﻌﲎ ﺃﻛﺜﺮﻧﺎ ﻭﺁﻣﺮﻧﺎ ﻏﲑ ﺍ‪،‬ﻫﺎ ﻟﻐﺔ؛ ﺃﻣﺮﻧﺎ‪ :‬ﺃﻛﺜﺮﻧﺎ ﺗﺮﻙ ﺍﳌﺪ‬
‫ﻭﻣﻌﻨﺎﻩ ﺃﻣﺮﻧﺎ‪ ،‬ﰒ ﻗﺎﻟﻮﺍ‪ :‬ﻣﺄﻣﻮﺭﺓ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﺣﺘﺞ ﳏﺘﺞ ﻓﻘﺎﻝ ﻫﻲ ﻣﻨﺄﻣﺮﺕ ﻓﻘﻞ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺁﻣﺮﺓ ﻭﻟﻜﻨﻬﻢ‬
‫ﻳﺘﺮﻛﻮﻥ ﺇﺣﺪﻯ ﺍﳍﻤﺰﺗﲔ‪ ،‬ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺁﻣﺮﺓ ﰒ ﻃﻮﻟﻮﺍ ﰒ ﺣﺬﻓﻮﺍ ) َﻭ َﻷﻣُ َﺮﻧﱠﻬُ ْﻢ( )‪ (٤١١٩‬ﻓﻠﻢ ﳝﺪﻭﻫﺎ ﻗﺎﻝ‬
‫ﺍﻷﺛﺮﻡ‪ :‬ﻭﻗﻮﻝ ﺃﰊ ﻋﺒﻴﺪﺓ ﰲ ﻣﺄﻣﻮﺭﺓ ﻟﻐﺔ ﻭﻗﻮﻝ ﺃﺻﺤﺎﺑﻨﺎ ﻗﻴﺎﺱ ﻭﺯﻋﻢ ﻳﻮﻧﺲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﻭﻗﺪ‬
‫ﻗﺎﻟﺖ ﺍﻟﻌﺮﺏ‪ :‬ﺧﲑ ﺍﳌﺎﻝ ﳔﻠﺔ ﻣﺄﺑﻮﺭﺓ ﻭﻣﻬﺮﺓ ﻣﺄﻣﻮﺭﺓ ﺃﻱ ﻛﺜﲑﺓ ﺍﻟﻮﻟﺪ‪ .‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﳎﺎﺯﻩ‪ :‬ﺃﻣﺮﻧﺎ ﻭﻬﻧﻴﻨﺎ ﰲ ﻗﻮﻝ‬
‫ﺑﻌﻀﻬﻢ ﻭﺛﻘﻠﻪ ﺑﻌﻀﻬﻢ ﻓﺠﻌﻞ ﻣﻌﻨﺎﻩ ﺃﻬﻧﻢ ﺟﻌﻠﻮﺍ ﺃﻣﺮﺍﺀ‪.‬‬
‫ﺤﻖﱠ ﻋَﻠﹶﻴْﻬَﺎ ﺍﻟ ﹶﻘ ْﻮﻝﹸ( )‪ (١٦‬ﺃﻱ ﻓﻮﺟﺐ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺬﺍﺏ‪.‬‬ ‫)ﹶﻓ َ‬
‫) َﻣ ﹾﺬﺣُﻮﺭﹰﺍ( )‪ (١٨‬ﺃﻱ ﻣﻘﺼﻰ ﻣﺒﻌﺪﹰﺍ‪ .‬ﻳﻘﺎﻝ‪ :‬ﺍ ْﺩﺣَﺮ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﻋﻨﻚ‪ ،‬ﻭﻣﺼﺪﺭﻩ ﺍﻟﺪﱡﺣﻮﺭ‪.‬‬
‫ﻚ ﹶﺃ ﹾﻥ ﻻ َﺗ ْﻌﺒُﺪُ ﹺﺇﻻﱠ ﹺﺇﻳﱠﺎ ُﻩ( )‪ (٢٣‬ﳎﺎﺯﻩ‪ :‬ﻭﺃﹶﻣﺮ ﺭﺑﱡﻚ‪.‬‬ ‫) َﻭﻗﹶﻀﻰ َﺭﺑﱡ َ‬
‫ﻀﻢّ ﻭﺗﻔﺘﺢ ﺑﻐﲑ ﺗﻨﻮﻳﻦ‪ ،‬ﻭﻣﻮﺿﻌﻪ ﰲ ﻣﻌﻨﺎﻩ ﻣﺎ ﻏﻠﻆ ﻭﻗﺒﺢ ﻣﻦ ﺍﻟﻜﻼﻡ‪.‬‬ ‫)ﻓﹶﻼ َﺗﹸﻘ ﹾﻞ ﻟﹶﻬُﻤَﺎ ﹸﺃﻑّ( )‪ (٢٣‬ﺗُﻜﺴَﺮ ﻭُﺗ َ‬
‫ﲔ ﹶﻏﻔﹸﻮﺭﹰﺍ( )‪ (٢٥‬ﺃﻱ ﻟﻠﺘﱠﻮﺍﺑﲔ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‪.‬‬ ‫ﻸﻭﱠﺍﹺﺑ َ‬ ‫)ﻓﹶﺈﻧﱠ ُﻪ ﻛﹶﺎ ﹶﻥ ِﻟ َ‬
‫) ﺍﹸﳌَﺒﺬﱢﺭﹺﻳ َﻦ( )‪ (٢٧‬ﺍﳌﺒﺬﱢﺭ ﻫﻮ ﺍﳌﹸﺴﺮﻑ ﺍﳌﹸﻔﺴﺪ ﺍﻟﻌﺎﺋﺚ‪.‬‬
‫)ﹶﻗ ْﻮ ﹰﻻ َﻣ ْﻴﺴُﻮﺭﹰﺍ( )‪ (٢٨‬ﺃﻱ ﻟﻴﱢﻨﹰﺎ ﻫﻴﱢﻨﺎﹰ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﻟﻴُﺴْﺮ‪.‬‬
‫ﻚ( )‪ (٢٩‬ﳎﺎﺯﻩ ﰲ ﻣﻮﺿﻊ ﻗﻮﳍﻢ‪ :‬ﻻ ﺗُﻤﺴﻚ ﻋﻤﺎ ﻳﻨﺒﻐﻲ ﻟﻚ ﺃﻥ َﺗﺒْﺬﻝ ﻣﻦ ﺍﳊﻖ ﻭﻫﻮ‬ ‫) َﻭ ﹶﻻ ﹾﲡ َﻌ ﹾﻞ َﻳ َﺪ َﻙ َﻣ ْﻐﻠﹸﻮﹶﻟ ﹰﺔ ﺇﹺﱃ ﻋُﻨُ ِﻘ َ‬
‫ﻣﺜﻞ ﻭﺗﺸﺒﻴﻪ‪.‬‬
‫ﻑ ﻛﻞ ﺍﻟﺴﺮﻑ‪ ،‬ﻭﺗﺒﺬﱢ ْﺭ ﻛﻞ ﺍﻟﺘﺒﺬﻳﺮ‪.‬‬ ‫ﻂ( )‪ (٢٩‬ﺃﻱ ﻻ ﺗﺴﺮ ْ‬ ‫ﺴِ‬ ‫) َﻭ ﹶﻻ ﺗَﺒْﺴُﻄﹾﻬَﺎ ﹸﻛﻞﱠ ﺍﻟَﺒ ْ‬
‫) َﻣﻠﹸﻮﻣﹰﺎ ْﳏﺴُﻮﺭﹰﺍ( )‪ (٢٩‬ﺃﻱ ُﻣﻨْﻀ ًﻰ ﻗﺪ ﺃﻋﻴﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺣﺴﺮﺕ ﺍﻟﺒﻌﲑَ‪ ،‬ﻭﺣﺴﺮﺗﻪ ﺑﺎﳌﺴﺌﻠﺔ؛ ﻭﺍﻟﺒﺼﺮ ﺃﻳﻀﹰﺎ ﺇﺫﺍ ﺭﺟﻊ ﳏﺴﻮﺭﺍﹰ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﳍﺬﱄ‪:‬‬
‫ﺸ ﹾﻄﺮَﻫﺎ َﻧ ﹶﻈﺮُ ﺍﻟ َﻌْﻴَﻨ ْﻴ ﹺﻦ َﻣﺤْﺴﻮﺭُ‬ ‫ﺇﻥﹼ ﺍﻟﻌَﺴِﲑ ﻬﺑﺎ ﺩﺍ ًﺀ ﻣُﺨﺎﻣُﺮﻫﺎ ‪ ...‬ﻓ َ‬
‫ﺤﻮَﻫﺎ‪.‬‬ ‫ﺃﻱ ﹶﻓَﻨ ْ‬
‫ﻕ( )‪ (٣١‬ﻛﺎﻥ ﺃﻫﻞ ﺍﳉﺎﻫﻠﻴﺔ ﻳﻘﺘﻠﻮﻥ ﺃﻭﻻﺩﻫﻢ ﺧﺸﻴﺔ ﺍﻟﻔﻘﺮ ﻭﻫﻮ ﺍﻹﻣﻼﻕ‪.‬‬ ‫ﺸَﻴ ﹶﺔ ﹺﺇﻣْﻼ ﹴ‬
‫)ﻭَﻻ َﺗ ﹾﻘﺘُﻠﹸﻮﺍ ﹶﺃﻭْ ﹶﻻ َﺩﻛﹸﻢْ َﺧ ْ‬
‫)ﹺﺇﻥﱠ ﹶﻗ ْﺘﹶﻠ ُﻬ ْﻢ ﻛﹶﺎ ﹶﻥ ِﺧﻄﹾﺌﹰﺎ ﹶﻛﺒﹺﲑﹰﺍ( )‪ (٣١‬ﺇﲦﺎ ﻭﻫﻮ ﺍﺳﻢ ﻣﻦ ﺧﻄﺄﺕ‪ ،‬ﻭﺇﺫﺍ ﻓﺘﺤﺘﻪ ﻓﻬﻮ ﻣﺼﺪﺭ ﻛﻘﻮﻝ ﺃﻭﺱ ﺑﻦ َﻋﻠﹾﻔﺎﺀ‬
‫ﺠﻴْﻤﻲّ‪.‬‬ ‫ﺍ ﹸﳍ َ‬
 ‫ﺖ ﻣﺎ ﹸﻝ‬
‫ﺻﻮْﰊ ‪ ...‬ﻋﻠﻰﱠ ﻭﺇﻥ ﻣﺎ ﺃﹶﻫﻠﻜ ُ‬
‫َﺩﻋِﻴﲏ ﺇﻧّﻤﺎ َﺧﻄﹶﺄﻱ ﻭ َ‬
‫ﻳﺮﻳﺪ ﺇﺻﺎﺑﱵ‪ ،‬ﻭﺧﻄﺄﺕ ﻟﻐﺘﺎﻥ‪ ،‬ﺯﻋﻢ ﻳﻮﻧﺲ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﻗﺎﻝ‪ :‬ﺃﺻﻞ ﺍﻟﻜﻼﻡ ﺑﻨﺎﺅﻩ‬

‫ﻋﻠﻰ ﻓﻌﻞ ﰒ ﻳﺒﲎ ﺁﺧﺮﻩ ﻋﻠﻰ ﻋﺪﺩ ﻣﻦ ﻟﻪ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﳌﺆﻧﺚ ﻭﺍﳌﺬﻛﺮ ﻣﻦ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻹﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻛﻘﻮﻟﻚ‪ :‬ﻓﻌﻠﺖ‬
‫ﻭﻓﻌﻠﻨﺎ ﻭﻓﻌﻠﻦ ﻭﻓﻌﻼ ﻭﻓﻌﻠﻮﺍ‪ ،‬ﻭﻳﺰﺍﺩ ﰲ ﺃﻭﻟﻪ ﻣﺎ ﻟﻴﺲ ﻣﻦ ﺑﻨﺎﺋﻪ ﻓﻴﺰﻳﺪﻭﻥ ﺍﻷﻟﻒ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﺃﻋﻄﻴﺖ ﺇﳕﺎ ﺃﺻﻠﻬﺎ ﻋﻄﻮﺕ‪ ،‬ﰒ‬
‫ﻳﻘﻮﻟﻮﻥ ﻣﻌﻄﻰ ﻓﻴﺰﻳﺪﻭﻥ ﺍﳌﻴﻢ ﺑﺪ ﹰﻻ ﻣﻦ ﺍﻷﻟﻒ ﻭﺇﳕﺎ ﺃﺻﻠﻬﺎ ﻋﺎﻃﻲ‪ ،‬ﻭﻳﺰﻳﺪﻭﻥ ﰲ ﺃﻭﺳﺎﻁ ﻓﻌﻞ ﺍﻓﺘﻌﻞ ﻭﺍﻧﻔﻌﻞ ﻭﺍﺳﺘﻔﻌﻞ‬
‫ﺢ(‬
‫ﺡ ﹶﻟﻮَﺍِﻗ َ‬ ‫ﻭﳓﻮ ﻫﺬﺍ‪ ،‬ﻭﺍﻷﺻﻞ ﻓﻌﻞ ﻭﺇﳕﺎ ﺃﻋﺎﺩﻭﺍ ﻫﺬﻩ ﺍﻟﺰﻭﺍﺋﺪ ﺇﱃ ﺍﻷﺻﻞ ﻓﻤﻦ ﺫﻟﻚ ﰲ ﺍﻟﻘﺮﺁﻥ )ﻭﺃﹶﺭْﺳَﻠﹾﻨَﺎ ﺍﻟﺮﱢﻳَﺎ َ‬
‫)‪ (١٥٢٢‬ﻭﺇﳕﺎ ﻳﺮﻳﺪ ﺍﻟﺮﻳﺢ ﻣﻠﻘﺤﺔ ﻓﺄﻋﺎﺩﻭﻩ ﺇﱃ ﺍﻷﺻﻞ ﻭﻣﻨﻪ ﻗﻮﳍﻢ‪:‬‬
‫ﺢ‬
‫ﹶﻃﻮﱠﺣ ْﺘﻨﹺﻲ ﺍﻟﻄﱠﻮﺍﺋ ُ‬
‫ﻭﺇﳕﺎ ﻫﻲ ﺍﳌﻄﹶﺎﻭﺡُ ﻷﻬﻧﺎ ﺍﹸﳌ ﹶﻄﻮﱢﺣﺔ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﻗﻮﻝ ﺍﻟَﻌ ﺠﱠﺎﺝ‪:‬‬
‫ﺸﻒُ ﻋﻦ ﲨّﺎﺗ ِﻪ َﺩ ﹾﻟﻮُ ﺍﻟﺪﺍ ﹾﻝ‬ ‫ﻳَﻜ ِ‬
‫ﻭﻫﻲ ﻣِﻦ ﹶﺃ ْﺩﻟﹶﻰ َﺩﻟﹾﻮﻩَ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺭُﺅﺑﺔ‪:‬‬
‫ﻳَﺨْﺮُﺟﻦ ﻣِﻦ ﺃﺟﻮﺍﺯ ﻟﻴ ﹴﻞ ﻏﺎﺿِﻲ‬
‫ﻭﻫﻲ ﻣﻦ ﺃﹶﻏﻀَﻰ ﺍﻟﻠﻴ ﹸﻞ ﺃﻱ ﺳﻜﻦ ) َﻭ ﹶﻻ َﺗ ﹾﻘ َﺮﺑُﻮﺍ ﺍﻟﺰﱢﱏ( )‪ (٣٢‬ﻣﻘﺼﻮﺭ ﻭﻗﺪ ﻳُﻤﺪّ ﰲ ﻛﻼﻡ ﺃﻫﻞ ﳒﺪ‪ ،‬ﻗﺎﻝ ﺍﻟ ﹶﻔ َﺮ ْﺯﺩَﻕ‪:‬‬
‫ﺴﻜﱠﺮﺍ‬
‫ﺢ ُﻣ َ‬
‫ﺼﹺﺒ ْ‬
‫ﺃﺑﺎ ﺣﺎﺿ ﹴﺮ ﻣَﻦ ﻳَﺰﻥ ﻳُﻌﺮﻑ ﺯﻧﺎﺅﻩ ‪ ...‬ﻭﻣَﻦ ﻳﺸﺮﺏ ﺍﳋﹸﺮﻃﻮ َﻡ ُﻳ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ‪:‬‬
‫ﺐ ﺍﻷﺑﻄﺎﻻ‬ ‫ﻀ َ‬
‫ﺃﺧﻀﺒﺖ ﻋَﺮْﺩَﻙ ﻟﻠﺰﻧﺎﺀ ﻭﱂ ﺗﻜﻦ ‪ ...‬ﻳﻮﻡ ﺍﻟﻠﻘﺎﺀ ﻟﺘَﺨ ِ‬

‫ﻭﻗﺎﻝ ﺍﳉﻌﺪﻱ‪:‬‬
‫ﻛﺎﻧﺖ ﻓﺮﻳﻀ ﹸﺔ ﻣﺎ ﺗﻘﻮﻝ ﻛﻤﺎ ‪ ...‬ﻛﺎﻥ ﺍﻟﺰﻧﺎﺀ ﻓﺮﻳﻀ ﹶﺔ ﺍﻟﺮﱠﺟ ﹺﻢ‬
‫ﻑ ﻓِﻲ ﺍﻟ ﹶﻘْﺘ ﹺﻞ( )‪ (٣٣‬ﺟﺰﻣﻪ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﳎﺎﺯ ﺍﻟﻨﻬﻰ‪ ،‬ﻛﻘﻮﻟﻚ‪ :‬ﻓﻼ ﻳﺴﺮﻓﻦ ﰲ ﺍﻟﻘﺘﻞ‬ ‫ﺴ ﹺﺮ ْ‬
‫)ﹶﻓ ﹶﻘ ْﺪ ﺟَﻌَﻠﹾﻨَﺎ ِﻟ َﻮِﻟﻴﱢ ِﻪ ﺳُ ﹾﻠﻄﹶﺎﻧﹰﺎ ﻓﹶﻼ ُﻳ ْ‬
‫ﺴ ﹺﺮﻑُ ﻓِﻲ ﺍﻟﹶﻘ ْﺘ ﹺﻞ( ﻓﲑﻓﻌﻪ ﻋﻠﻰ ﳎﺎﺯ ﺍﳋﱪ ﻛﻘﻮﻟﻚ‪ :‬ﺇﻧﻪ ﻟﻴﺲ ﰲ‬ ‫ﺃﻱ ﳝﺜﻞ ﺑﻪ ﻭﻳﻄﻮﻝ ﻋﻠﻴﻪ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﻭﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ )ﻓﹶﻼ ﻳُ ْ‬
‫ﻑ‪.‬‬
‫ﻗﺘﻞ ﻭﱄ ﺍﳌﻘﺘﻮﻝ ﺍﻟﺬﻱ ﻗﺘﻞ ﰒ ﻗﺘﻞ ﻫﻮ ﺑﻪ َﺳ َﺮ ٌ‬
‫)ﹺﺇﻧﱠﻪُ ﻛﹶﺎ ﹶﻥ َﻣْﻨﺼُﻮﺭﹰﺍ( )‪ (٣٣‬ﳎﺎﺯﻩ ﻣﻦ ﺍﻟﻨﺼﺮ‪ ،‬ﺃﻱ ﻳُﻌﺎﻥ ﻭﻳُﺪﻓﹶﻊ ﺇﻟﻴﻪ ﺣﱴ ﻳﻘﺘﻠﻪ ﲟﻘﺘﻮﻟﻪ‪.‬‬
‫ﺴﻦُ( )‪ (٣٤‬ﳎﺎﺯﻩ‪ :‬ﺑﺎﻟﻘﻮﺕ ﺇﺫﺍ ﻗﺎﻡ ﺑﻪ ﻭﻋﻤﺮَﻩ ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺘﺄﺛﹶﻞ ﻣﻨﻪ ﻣﺎ ﹰﻻ‪.‬‬ ‫)ﻣَﺎ ﹶﻝ ﺍﻟﻴَﺘِﻴﻢﹺ ﺇﹺﻻ ﺑﹺﺎﻟﱠﱵ ِﻫ َﻲ ﹶﺃ ْﺣ َ‬
‫ﺻﺐّ‬ ‫) َﺣﺘﱠﻰ َﻳ ْﺒﻠﹸ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ( )‪ (٣٤‬ﳎﺎﺯﻩ‪ :‬ﻣُﻨﺘﻬﺎﻩ ﻣﻦ ﺑُﻠﻮﻏﻪ‪ ،‬ﻭﻻ ﻭﺍﺣﺪ ﻟﻪ ﻣﻨﻪ ﻓﺈﻥ ﺃﻛﺮﻫﻮﺍ ﻋﻠﻰ ﺫﻟﻚ ﻗﺎﻟﻮﺍ‪ :‬ﺃ َﺷﺪﱠ‪ ،‬ﲟﻨﺰﻟﺔ َ‬
‫ﺿﺐّ‪.‬‬ ‫ﻭﺍﳉﻤﻴﻊ ﺃ ُ‬
‫ﺴﺌﹸﻮ ﹰﻻ( )‪ (٣٤‬ﺃﻱ ﻣﻄﻠﻮﺑﺎﹰ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻭﻟﻴﺴﺄﻟﻦ ﻓﻼﻥ ﻋﻬﺪ ﻓﻼﻥ‪.‬‬ ‫)ﹺﺇﻥﱠ ﺍﻟَﻌ ْﻬ َﺪ ﻛﹶﺎ ﹶﻥ َﻣ ْ‬
‫ﻚ ﹺﺑ ِﻪ ﻋِﻠﹾﻢٌ( )‪ (٣٦‬ﳎﺎﺯﻩ‪ :‬ﻭﻻ ﺗﺘﺒﻊ ﻣﺎ ﻻ ﺗﻌﻠﻤﻪ ﻭﻻ ﻳﻌﻨﻴﻚ‪ .‬ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ ‫ﺲ ﹶﻟ َ‬ ‫) َﻭ ﹶﻻ َﺗ ﹾﻘﻒُ ﻣَﺎ ﹶﻟْﻴ َ‬
‫ﻗﺎﻝ‪) :‬ﳓﻦ ﺑﻨﻮ ﺍﻟَﻨﻀْﺮ ﺑﻦ ﻛِﻨﺎﻧﺔ ﻻ ﻧَﻘﺬِﻑ ﺃﻣﱠﻨﺎ ﻭﻻ ﻧَﻘﹾﻔﻮﺍ ﺁﺑﺎﺀﻧﺎ(؛ ﻭﺭﻭﻯ ﰲ ﺍﳊﺪﻳﺚ‪) :‬ﻭﻻ ﻧﻘﺘﻔﻲ ﻣﻦ ﺃﺑﻴﻨﺎ( ﻭﻗﺎﻝ ﺍﻟﻨﱠﺎﺑﹺﻐﺔ‬
‫ﳉﻌْﺪﻱّ‪:‬‬ ‫ﺍﹶ‬
‫ﲔ ﺳﺎﻛﻦٌ ‪ ...‬ﺑﹺﻬﻦ ﺍﳊﻴﺎ ُﺀ ﻻ ﺑُﺸﻌِﻦ ﺍﻟﺘﱠﻘﺎﻓِﻴﺎ‬ ‫ﻭﻣِﺜ ﹸﻞ ﺍﻟﺪﱡﻣﻰ ُﺷﻢﱡ ﺍﻟﻌَﺮ ﺍﹺﻧ ﹺ‬
‫ﻳﻌﲏ ﺍﻟﺘﻘﺎﺫﻑ‪.‬‬
‫ﺴﺌﹸﻮ ﹰﻻ( )‪ (٣٦‬ﺧﺮﺝ ﳐﺮﺝ ﻣﺎ ﺟﻌﻠﻮﺍ ﺍﳋﱪ ﻋﻨﻪ ﻭﺍﻟﻌﺪﺩ ﻛﺎﳋﱪ ﻋﻦ ﺍﻵﺩﻣﻴّﲔ ﻭﻋﻠﻰ ﻟﻔﻆ‬ ‫ﻚ ﻛﹶﺎ ﹶﻥ َﻋ ْﻨﻪُ َﻣ ْ‬ ‫) ﹸﻛ ﱡﻞ ﺃﹸﻭﻟِﺌ َ‬
‫ﻋﺪﺩﻫﻢ ﺇﺫﺍ ﲨﻌﻮﺍ ﻭﻫﻮ ﰲ ﺍﻟﻜﻼﻡ‪ :‬ﻛﻞ ﺗﻠﻚ‪ ،‬ﻭﳎﺎﺯ ﻋﻨﻪ ﻛﻘﻮﳍﻢ‪ :‬ﻛﻞ ﺃﻭﻟﺌﻚ ﺫﺍﻫﺐ‪ ،‬ﻷﻧﻪ ﻳﺮﺟﻊ ﺍﳋﱪ ﺇﱃ ﻛﻞ ﻭﻟﻔﻈﻪ‬
‫ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳌﻌﲎ ﻳﻘﻊ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ‪ :‬ﻛﻞ ﺃﻭﻟﺌﻚ ﺫﺍﻫﺒﻮﺍ‪ ،‬ﻷﻧﻪ ﳚﻌﻞ ﺍﳋﱪ ﻟﻠﺠﻤﻴﻊ ﺍﻟﺬﻱ ﺑﻌﺪ ﻛﻞ‪.‬‬
‫ﺽ( )‪ (٣٧‬ﳎﺎﺯﻩ‪ :‬ﻟﻦ ﺗﻘﻄﻊ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﺎﻝ ﺭﺅﺑﺔ‪:‬‬ ‫ﻕ ﺍ َﻷ ْﺭ َ‬ ‫ﺨ ﹺﺮ َ‬ ‫ﻚ ﹶﻟ ْﻦ َﺗ ْ‬
‫)ﹺﺇﻧﱠ َ‬
‫ﻕ‬
‫ﻕ ﺧﺎﻭﹺﻱ ﺍﳌﹸﺨﺘ َﺮ ْ‬ ‫ﻭﻗﺎﰎ ﺍﻷﻋْﻤﺎ ﹺ‬
‫ﺃﻱ ﺍﳌﻘﻄﱠﻊ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ‪ :‬ﺇﻧﻚ ﻟﻦ َﺗ ْﻨﻘﹲﺐ ﺍﻷﺭﺽ‪ ،‬ﻭﻟﻴﺲ ﺑﺸﺊ‪.‬‬
‫ﲔ( )‪ (٤٠‬ﺃﻱ ﺍﺧﺘﺼﻜﻢ‪.‬‬ ‫ﺻﻔﹶﺎ ﹸﻛ ْﻢ َﺭﺑﱡ ﹸﻜ ْﻢ ﺑﹺﺎﻟَﺒﹺﻨ َ‬‫)ﹶﺃﹶﻓﹶﺄ ْ‬
‫ﻼ ﻭﺃﻭﻟﻪ ﻣﻔﺘﻮﺡ ﻭﺍﻟﻮﹺﻗﹾﺮ ﻣﻦ ﺍﳊِﻤﻞ ﻣﻜﺴﻮﺭ ﺍﻷﻭﻝ‪.‬‬ ‫) َﻭﻓِﻲ ﺁﺫﹶﺍﻧﹺﻬ ْﻢ َﻭﻗﹾﺮﹰﺍ( )‪ (٤٦‬ﺃﻱ ﺻَﻤﻤﹰﺎ ﻭﺍﺳﺘﻜﺎﻛﹰﺎ ﻭﺛِﻘ ﹰ‬
‫)ﻭَﻟﱠﻮْﺍ َﻋﻠﹶﻰ ﹶﺃ ْﺩﺑَﺎ ﹺﺭ ِﻫ ْﻢ ﻧُﻔﹸﻮﺭﹰﺍ( )‪ (٤٦‬ﺃﻱ ﺃﻋﻘﺎﻬﺑﻢ‪ ،‬ﻧﻔﻮﺭ‪ :‬ﲨﻊ ﻧﺎﻓﺮ ﲟﻨﺰﻟﺔ ﻗﺎﻋﺪ ﻭﹸﻗﻌُﻮﺩ ﻭﺟﺎﻟﺲ ﻭﺟﻠﻮﺱ‪.‬‬
‫) َﻭﹺﺇ ﹾﺫ ُﻫ ْﻢ ﻧَ ﺠْﻮَﻯ( )‪ (٤٧‬ﻭﻫﻲ ﻣﺼﺪﺭ ﻣﻦ ﻧﺎﺟﻴﺖ ﺃﻭﺍﺳﻢ ﻣﻨﻬﺎ ﻓﻮﺻﻒ ﺍﻟﻘﻮﻡ ﻬﺑﺎ ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ‪ ،‬ﻛﻘﻮﳍﻢ‪ :‬ﺇﳕﺎ ﻫﻢ‬
‫ﻋﺬﺍﺏ ﻭﺃﻧﺘﻢ ﻏﻢ‪ ،‬ﻓﺠﺎﺀﺕ ﰲ ﻣﻮﺿﻊ ﻣﺘﻨﺎﺟﲔ‪.‬‬
‫ﻼ ﻣﺴﺤﻮﺭﺍﹰ‪ ،‬ﺃﻱ ﻟﻪ ﺳﺤﺮ ﻭﻫﻮ ﺃﻳﻀﹰﺎ‬ ‫ﺴ ﺤُﻮﺭﹰﺍ( )‪ (٤٧‬ﺃﻱ ﻣﺎ ﺗﺘﺒﻌﻮﻥ ﻛﻘﻮﻟﻚ ﻣﺎ ﺗﺘﺒﻌﻮﻥ ﺇﻻ ﺭﺟ ﹰ‬ ‫ﻼ َﻣ ْ‬ ‫)ﹺﺇ ﹾﻥ َﺗﺘﱠﺒﻌُﻮ ﹶﻥ ﹺﺇﻻﱠ َﺭﺟُ ﹰ‬
‫ﻣﺴﺤﺮ ﻭﻛﺬﻟﻚ ﻛﻞ ﺩﺍﺑﺔ ﺃﻭ ﻃﺎﺋﺮ ﺃﻭ ﺑﺸﺮ ﻳﺄﻛﻞ ﻓﻬﻮ ﻣﺴﺤﻮﺭ ﻷﻥ ﻟﻪ ﺳﺤﺮﺍﹰ‪ ،‬ﻭﺍﻟﺴﺤﺮ ﺍﻟﺮﱢﺋﺔ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ‪:‬‬
‫ﲑ ﻣﻦ ﻫﺬﺍ ﺍﻷﻧﺎﻡ ﺍﳌﹸﺴﺤﱠ ﹺﺮ‬ ‫ﻓﺈﻥ ﺗﺴﺄﻟﻴﻨﺎ ﻓﻴﻢ ﳓﻦ ﻓﺈﻧﻨﺎ ‪ ...‬ﻋﺼﺎﻓ ُ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺴ ﺤَﺮ ﺑﺎﻟﺸﺮﺍﺏ ﻭﺑﺎﻟﻄﱠﻌﺎﻡﹺ‬ ‫ﻭُﻧ ْ‬
‫ﺃﻱ ﻧُﻐﺬﻱ ﻷﻥ ﺃﻫﻞ ﺍﻟﺴﻤﺎﺀ ﻻ ﻳﺄﹶﻛﻠﻮﻥ ﻓﺄﹶﺭﺍﺩﻭﺍ ﺃﻥ ﻳﻜﻮﻥ ﻣَﻠﻜﹰﺎ‪.‬‬
‫)ﺃﹶﺋِﺬﹶﺍ ﻛﹸﻨﱠﺎ ِﻋﻈﹶﺎﻣﹰﺎ َﻭﺭُﻓﹶﺎﺗﹰﺎ( )‪ (٤٩‬ﻋﻈﺎﻣﹰﺎ ﱂ ﺗُﺤﻄﹶﻢ‪ ،‬ﻭﺭُﻓﺎﺗﹰﺎ ﺃﻱ ﺣُﻄﺎﻣﹰﺎ‪.‬‬
‫ﺻﺪُﻭ ﹺﺭ ِﻛ ْﻢ( )‪ (٥١‬ﺃﻱ ﻳﻌﻈﻢ‪.‬‬ ‫)ُﻳ ﹾﻜُﺒ ُﺮ ﻓِﻲ ُ‬
‫)ﹶﻓ ﹶﻄ َﺮﻛﹸﻢْ ﹶﺃﻭﱠ ﹶﻝ َﻣﺮﱠ ٍﺓ( )‪ (٥١‬ﺃﻱ َﺧﻠﹶﻘﻜﻢ‪.‬‬
‫ﻚ ﺭُﺅُﻭﺳَﻬُﻢْ( )‪ (٥١‬ﳎﺎﺯﻩ‪ :‬ﻓﺴﲑﻓﻌﻮﻥ ﻭﳛﺮﻛﻮﻥ ﺍﺳﺘﻬﺰﺍﺀ ﻣﻨﻬﻢ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻗﺪ ﻧﻐﻀﺐ ِﺳﻦﱡ ﻓﻼﻥ ﺇﺫﺍ‬ ‫ﺴُﻨ ْﻐﻀُﻮ ﹶﻥ ﹺﺇﹶﻟْﻴ َ‬ ‫)ﹶﻓ َ‬
‫ﲢﺮﻛﺖ ﻭﺍﺭﺗﻔﻌﺖ ﻣﻦ ﺃﺻﻠﻬﺎ ﻗﺎﻝ‪:‬‬
‫ﻭﻧﻐﻀَﺖ ﻣِﻦ َﻫ َﺮ ﹴﻡ ﹶﺃﺳْﻨﺎﻧُﻬﺎ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﺖ ﻟِﻲ ﺍﻟﺮﺃﺳﺎ‬ ‫ﳌﺎ ﺭﺃﺗﲏ ﺃﻧﻐﻀ ْ‬
‫ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ‪:‬‬
‫ﺾ ﻬﺑﻦ ﺍﻟﻘﹶﻨﺎﻃ ُﺮ‬‫ﻒ ﻭﱂ َﺗ ْﻨ ُﻐ ْ‬
‫ﺴ ْﻴ ٍ‬
‫ﻑ ﹶﻗﺮْﻳﺔ ‪ ...‬ﺑ ِ‬ ‫ﻇﻌﺎﺋ ُﻦ ﱂ ﻳﺴﻜﻦّ ﺃﻛﻨﺎ َ‬
‫)ﹺﺇﻥﱠ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹶﻥ َﻳ ْﻨ َﺰ ﻍﹸ َﺑْﻴَﻨ ُﻬ ْﻢ( )‪ (٥٣‬ﺃﻱ ﻳﻔﺴﺪ ﻭﻳﻬﻴﺞ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻜﺴﺮ ﺯﺍﻱ ﻳﻨﺰﻉ‪.‬‬
‫ﺴﻄﹸﻮﺭﹰﺍ( )‪ (٥٨‬ﺃﻱ ﻣﺜﺒﺘﺎﹰ‪ ،‬ﻣﻜﺘﻮﺑﺎﹰ‪ ،‬ﻗﺎﻝ ﺍﻟَﻌ ﺠّﺎﺝ‪:‬‬ ‫ﺏ َﻣ ْ‬ ‫ﻚ ﻓِﻲ ﺍﻟﻜﺘَﺎ ﹺ‬ ‫)ﻛﹶﺎ ﹶﻥ ﺫﹶﻟ َ‬
‫ﻭﺍﻋﻠﻢ ﺑﺄﻥﹼ ﺫﺍ ﺍﳉﻼﻝ ﻗﺪ ﻗﺪ ْﺭ ‪ ...‬ﰲ ﺍﻟﺼﱡﺤﻒ ﺍﻷﻭﱃ ﺍﻟﱵ ﻛﺎﻥ َﺳ ﹶﻄ ْﺮ‬
‫ﻆ ﻓﻴﻪ ﺍﻟﻨﱠَﺘ ْﺮ‬ ‫ﺃﻣُﺮﻙ ﻫﺬﺍ ﻓﺎﺣﺘﻔ ﹾ‬
‫ﺍﻟﻨﱠﺘﺮ‪ :‬ﺍﳋﺪﻳﻌﺔ‪ ،‬ﻗﺎﻝ ﻳﻮﻧﺲ ﳌﺎ ﺃﻧﺸﺪ ﺍﻟﻌﺠﺎﺝ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻗﺎﻝ‪ :‬ﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬
‫)ﹶﻓ ﹶﻈﹶﻠﻤُﻮﺍ ﺑﹺﻬَﺎ( )‪ (٥٩‬ﳎﺎﺯﻩ‪ :‬ﻓﻜﻔﺮﻭﺍ ﻬﺑﺎ‪.‬‬
‫ﻼ( )‪ (٦٢‬ﳎﺎﺯﻩ‪ :‬ﻷﺳﺘﻤﻴﻠﻨّﻬﻢ ﻭﻷﺳﺘﺄﺻﻠﻨﻬﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﺣﺘﻚ ﻓﻼﻥ ﻣﺎ ﻋﻨﺪ ﻓﻼﻥ ﺃﲨﻊ ﻣﻦ ﻣﺎﻝ ﺃﻭ‬ ‫) َﻷ ْﺣَﺘﹺﻨ ﹶﻜﻦﱠ ﹸﺫﺭﱢﻳﱠِﺘ ُﻪ ﹺﺇﻻﱠ ﹶﻗﻠِﻴ ﹰ‬
‫ﻋﻠﻢ ﺃﻭ ﺣﺪﻳﺚ ﺃﻭ ﻏﲑﻩ ﺃﺧﺬﻩ ﻛﻠﻪ ﻭﺍﺳﺘﻘﺼﺎﺀ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺖ‬
‫ﻧﺸﻜﻮ ﺇﻟﻴﻚ ﺳَﻨﺔ ﻗﺪ ﺍﺟﺤﻔﺖ ‪ ...‬ﺟﻬﺪﹰﺍ ﺇﱃ ﺟَﻬ ٍﺪ ﺑﻨﺎ ﻓﺄﹶﺿﻌﻔ ْ‬
‫ﺖ‬
‫ﺖ ﺃﻣﻮﺍﻟﻨﺎ ﻭﺟﻠﻔﹼ ْ‬ ‫ﻭﺍﺣﺘﻨﻜ ْ‬
‫ﺖ( )‪ (٦٤‬ﺃﻱ ﺍﺳﺘﺨﻔﻒ ﻭﺍﺳﺘﺠﻬﻞ‪.‬‬ ‫)ﻭﹶﺃ ْﺳَﺘ ﹾﻔ ﹺﺰ ْﺯ َﻣ ﹺﻦ ﺍ ْﺳَﺘ ﹶﻄ ْﻌ َ‬
‫ﻚ( )‪ (٦٤‬ﲨﻴﻊ ﺭﺍﺟﻞ‪ ،‬ﲟﻨﺰﻟﺔ ﺗﺎﺟﺮ ﻭﺍﳉﻤﻴﻊ ﲡﺮ ﻭﺻﺎﺣﺐ ﻭﺍﳉﻤﻴﻊ ﺻﺤﺐ‪.‬‬ ‫ﻚ َﻭ َﺭ ْﺟِﻠ َ‬ ‫ﺨ ْﻴِﻠ َ‬
‫)ﹺﺑ َ‬
‫ﺻﺒﹰﺎ( )‪ (٦٨‬ﺭﳛﹰﺎ ﻋﺎﺻﻔﺎﹰ‪ ،‬ﲢﺼﺐ ﻗﺎﻝ ﺍﻟ ﹶﻔ َﺮ ْﺯﺩَﻕ‪:‬‬ ‫)ﹶﺃ ْﻭ ﻳُ ْﺮ ِﺳ ﹶﻞ َﻋﹶﻠﻴْﻜ ْﻢ ﺣَﺎ ِ‬
‫ﺐ ﻛﻨَﺪﻳﻒ ﺍﻟﻘﹸﻄﹾﻦ ﻣﻨﺜﻮﺭُ‬ ‫ﻣﺴﺘﻘﺒﹺﻠﲔ ﺷَﻤﺎ ﹶﻝ ﺍﻟﺸﺎﻡ ﺗﻀﺮﺑﻨﺎ ‪ ...‬ﲝﺎﺻ ﹴ‬
‫ﺃﻱ ﺑﺼﻘﻴﻊ‪.‬‬
‫ﲑ‪.‬‬
‫)ﺗَﺎ َﺭ ﹰﺓ ﹸﺃ ْﺧﺮَﻯ( )‪ (٦٩‬ﻣﺮّﺓ ﺃﺧﺮﻯ ﻭﺍﳉﻤﻴﻊ ﺗﺎﺭﺍﺕ ﻭِﺗ َ‬
‫ﺢ( )‪ (٥٩‬ﺃﻱ ﺗﻘﺼﻒ ﻛﻞ ﺷﺊ ﺃﻱ ﲢﻄﻢ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺑﻌﺚ ﺍﷲ ﻋﻠﻴﻬﻢ ﺭﳛﹰﺎ ﻋﺎﺻﻔﹰﺎ ﻗﺎﺻﻔﹰﺎ ﱂ‬ ‫)ﹶﻓﻴُﺮْ ِﺳ ﹶﻞ ﻋَﻠ ْﻴﻜﹸﻢ ﻗﹶﺎ ﺻِﻔﹰﺎ ِﻣ َﻦ ﺍﻟﺮﱢﻳ ﹺ‬
‫ﺗﺒﻖ ﳍﻢ ﺛﺎﻏﻴ ﹰﺔ ﻭﻻ ﺭﺍﻏﻴﺔ‪.‬‬
‫ﺠﺪُﻭﺍ ﹶﻟ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴﻨَﺎ ﹺﺑ ِﻪ َﺗﺒﹺﻴﻌﹰﺎ( )‪ (٦٩‬ﺃﻱ ﻣﻦ ﻳﺘﺒﻌﻨﺎ ﻟﻜﻢ ﺗﺒﻴﻌﺔ ﻭﻻ ﻃﺎﻟﺒﹰﺎ ﻟﻨﺎ ﻬﺑﺎ‪.‬‬ ‫)ﹸﺛﻢﱠ ﻻ َﺗ ﹺ‬
‫) َﻭﹶﻟ ﹶﻘ ْﺪ ﻛﹶﺮﱠﻣْﻨَﺎ َﺑﻨﹺﻲ ﺁ َﺩ َﻡ( )‪ (٧٠‬ﺃﻱ ﺃﹶﻛﺮﻣﻨﺎ ﺇﻻ ﺃﻬﻧﺎ ﺃﺷﺪّ ﻣﺒﺎﻟﻐ ﹰﺔ ﰲ ﺍﻟﻜﺮﺍﻣﺔ‪.‬‬
‫ﺱ ﺑﹺﺈﻣَﺎ ِﻣ ﹺﻬ ْﻢ( )‪ (٧١‬ﺃﻱ ﺑﺎﻟﺬﻱ ﺍﻗﺘﺪﻭﺍ ﺑﻪ ﻭﺟﻌﻠﻮﻩ ﺇﻣﺎﻣﺎﹰ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﺑﻜﺘﺎﻬﺑﻢ‪َ ) :‬ﻭ ﹶﻻ ُﻳ ﹾﻈﹶﻠﻤُﻮ ﹶﻥ‬ ‫)َﻳ ْﻮ َﻡ َﻧ ْﺪﻋُﻮ ﹸﻛﻞﱠ ﹸﺃﻧَﺎ ﹴ‬
‫ﻓﹶﺘِﻴ ﻼﹰ( )‪ (٧١‬ﻭﻫﻮ ﺍﳌﺘﻔﺘّﻞ ﺍﻟﺬﻱ ﰲ ﺷﻖ ﺑﻄﻦ ﺍﻟﻨﻮﺍﺓ‪.‬‬
‫)ﹶﻓﻬُ َﻮ ﻓِﻲ ﺍﻵ ِﺧ َﺮ ِﺓ ﹶﺃ ْﻋﻤِﻰ( )‪ (٧٢‬ﺃﺷﺪّ ﻋَﻤ ًﻰ‪.‬‬
‫ﺕ َﺗ ْﺮ ﹶﻛﻦُ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ َﺷﻴْﺌﹰﺎ( )‪ (٧٤‬ﺃﻱ ﲤﻴﻞ ﻭﺗﻌﺪﻝ ﻭﺗﻄﻤﺌﻦ‪.‬‬ ‫)ﹶﻟ ﹶﻘ ْﺪ ِﻛ ْﺪ َ‬
‫ﻒ ﻋﺬﺍﺏ ﺍﳊﻴﺎﺓ ﻭﻋﺬﺍﺏ ﺍﳌﻤﺎﺕ ﻓﻬﻤﺎ ﻋﺬﺍﺑﺎﻥ ﻋﺬﺍﺏ ﺍﳌﻤﺎﺕ‬ ‫ﻒ ﺍﳊﹶﻴﺎ ِﺓ( )‪ (٧٥‬ﳐﺘﺼﺮ‪ ،‬ﻛﻘﻮﻟﻚ ﺿﻌ َ‬ ‫ﺿ ْﻌ َ‬‫)ﺇﹺﺫﹰﺍ َﻷ ﹶﺫ ﹾﻗﻨَﺎ َﻙ ِ‬
‫ﺑﻪ ﺿﻮﻋﻒ ﻋﺬﺍﺏ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻚ( )‪ (٧٦‬ﺭُﻓﻊ ﻳﻠﺒﺜﻮﻥ ﻋﻠﻰ ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ﻛﻘﻮﻟﻚ‪ :‬ﻭﻻ ﻳﻠﺒﺜﻮﻥ ﺧﻼﻓﻚ ﺇﺫﺍﹰ‪ ،‬ﺃﻱ ﺑﻌﺪﻙ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫) َﻭﺇﹺﺫﺍ ﻻﹼ ﻳَﻠﹾﺒَﺜﹸﻮﻥﹶ ﺧِﻼﹶﻓ َ‬
‫ﺐ ﺑﻴﻨﻬﻦ ﺣﺼﲑﺍ‬ ‫ﺖ ﺍﻟﺪﻳﺎ ُﺭ ﺧﻼﻓﹶﻬﺎ ﻓﻜﺄﳕﺎ ‪ ...‬ﺑﺴَﻂ ﺍﻟﺸﻮﺍﻃ ُ‬ ‫ﻋ ﹶﻔ ِ‬
‫ﺃﻱ ﺑﻌﺪﻫﻦ ﻭﻳﻘﺮﺅﻩ ﺁﺧﺮﻭﻥ ﺧﻠﻔﻚ ﻭﺍﳌﻌﲎ ﻭﺍﺣﺪ‪.‬‬
‫ﺴ ﹺﻖ ﺍﻟﻠﱠْﻴ ﹺﻞ( )‪ (٧٨‬ﻭﺩﻟﻮﻙ ﺍﻟﺸﻤﺲ ﻣﻦ ﻋﻨﺪ ﺯﻭﺍﳍﺎ ﺇﱃ ﺃﻥ ﺗﻐﻴﺐ ﻭﻗﺎﻝ‪:‬‬ ‫)ِﻟ ُﺪﻟﹸﻮ ِﻙ ﺍﻟﺸﱠﻤْﺲ ﺇﹺﱃ ﹶﻏ َ‬
‫ﺡ‬
‫ﺖ ﺑَﺮﺍ ﹺ‬
‫ﺡ ‪ ...‬ﹸﻏ ْﺪﻭَﺓ ﺣﱴ َﺩﹶﻟ ﹶﻜ ْ‬ ‫ﻫﺬﺍ ﻣُﻘﺎ ُﻡ ﻗ َﺪﻣْﻰ ﺭَﺑﺎ ﹺ‬
‫ﺃﻻ ﺗﺮﻯ ﺃﻬﻧﺎ ﺗُﺪﻓﹶﻊ ﺑﺎﻟﺮﺍﺡ‪ ،‬ﻳﻀﻊ ﻛﻔﻪ ﻋﻠﻰ ﺣﺎﺟﺒﻴﻪ ﻣﻦ ﺷﻌﺎﻋﻬﺎ ﻟﻴﻨﻈﺮ ﻣﺎ ﺑﻘﻲ ﻣﻦ ﻏﻴﺎﻬﺑﺎ ﻭﺍﻟﺪﻟﻮﻙ ﺩﻧﻮﻫﺎ ﻣﻦ ﻏﻴﺒﻮﺑﺘﻬﺎ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬
‫ﺲ ﻗﺪ ﻛﺎﺩﺕ ﺗﻜﻮﻥ َﺩﻧَﻔﹰﺎ ‪ ...‬ﺃﺩﹶﻓﻌُﻬﺎ ﺑﺎﻟﺮﺍﺡ ﻛﻲ َﺗ َﺰ ْﺣﻠﹶﻔﺎ‬ ‫ﻭﺍﻟﺸﻤ ُ‬
‫ﺴ ﹺﻖ ﺍﻟﻠﱠْﻴ ﹺﻞ(‪ ،‬ﺃﻱ ﻇﹶﻼﻣﻪ ﻗﺎﻝ‪ :‬ﺍﺑﻦ ﹶﻗﻴْﺲ ﺍﻟﺮﱡﹶﻗﻴّﺎﺕ‪:‬‬ ‫)ﺇﹺﱃ ﹶﻏ َ‬
‫ﺇﻥﹼ ﻫﺬﺍ ﺍﻟﻠﻴﻞ ﻗﺪ ﹶﻏﺴَﻘﺎ ‪ ...‬ﻭﺍﺷﺘﻜﻴْﺖ ﺍ ﹶﳍﻢﱠ ﻭﺍﻷ ْﺭﻗﹶﺎ‬
‫ﺠ ﹺﺮ( )‪ (٧٨‬ﺃﻱ ﻣﺎ ﻳﻘﺮﺃ ﺑﻪ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪.‬‬ ‫) َﻭﹸﻗﺮْﺁ ﹶﻥ ﺍﻟﹶﻔ ْ‬
‫ﺸﻬُﻮﺩﹰﺍ( )‪ (٧٨‬ﳎﺎﺯﻩ‪ :‬ﺇﻥ ﻣﻼﺋﻜﺔ ﺍﻟﻠﻴﻞ ﺗﺸﻬﺪﻩ ﻭﺇﺫﺍ ﺻﻠﻴﺖ ﺍﻟﻐﺪﺍﺓ ﺃﻋﻘﺒﺘﻬﺎ ﻣﻼﺋﻜﺔ ﺍﻟﻨﻬﺎﺭ‪.‬‬ ‫ﺠ ﹺﺮ ﻛﹶﺎ ﹶﻥ َﻣ ْ‬ ‫)ﹺﺇﻥﱠ ﹸﻗﺮْﺁ ﹶﻥ ﺍﻟﹶﻔ ْ‬
‫ﻚ( )‪ (٧٩‬ﺃﻱ ﺍﺳﻬﺮ ﺑﺼﻼﺓ ﺃﻭ ﺑﺬﻛﺮ ﺍﷲ‪ ،‬ﻭﻫﺠﺪﺕ‪ :‬ﳕﺖ ﺃﻳﻀﹰﺎ ﻭﻫﻮ ﺍﳍﹸﺠﻮﺩ‪ ،‬ﻗﺎﻝ ﹶﻟﺒﹺﻴﺪ‬ ‫) َﻭ ِﻣ َﻦ ﺍﻟﻠﱠ ْﻴ ﹺﻞ ﹶﻓَﺘ َﻬ ﺠﱠ ْﺪ ﹺﺑ ِﻪ ﻧَﺎِﻓﹶﻠ ﹰﺔ ﹶﻟ َ‬
 ‫ﺑﻦ َﺭﺑﹺﻴﻌﺔ‪.‬‬
‫ﻗﺎﻝ ﻫ ﺠّﺪِﻧﺎ ﻓﻘﺪ ﻃﺎﻝ ﺍﻟﺴﱡﺮَﻯ‬
‫ﻼ ﻭﻏﹶﻨﻴﻤﺔ ﻟﻚ‪.‬‬ ‫ﻚ( ﺃﻱ َﻧ ﹾﻔ ﹰ‬
‫ﻳﻘﻮﻝ‪ :‬ﻧﻮﱠﻣﻨﺎ )ﻧَﺎِﻓﹶﻠ ﹰﺔ ﹶﻟ َ‬
‫ﻕ ﺑﻔﺘﺢ ﺍﳌﻴﻢ‪.‬‬‫ﺻ ْﺪ ﹴ‬
‫ﻕ( )‪ (٨٠‬ﻣِﻦ ﺃﺩﺧﻠﺖ ﻭﻣﻦ ﺟﻌﻠﻪ ﻣﻦ ﺩﺧﻠﺖ ﻗﺎﻝ‪َ :‬ﻣ ْﺪﺧَﻞ ِ‬ ‫ﺻ ْﺪ ﹴ‬‫)ﹶﺃ ْﺩ ِﺧ ﹾﻠﻨﹺﻲ ﻣُ ْﺪ َﺧ ﹶﻞ ِ‬
‫)َﻧﺄﹶﻱ ﹺﺑ ﺠَﺎﹺﻧﹺﺒ ِﻪ( )‪ (٨٣‬ﺃﻱ ﺗﺒﺎﻋﺪ ﺑﻨﺎﺣﻴﺘﻪ ﻭﻗﹸﺮﺑﻪ‪.‬‬
‫)ﻭَﺇﹺﺫﹶﺍ َﻣﺴﱠﻪُ ﺍﻟﺸﱠﺮﱡ ﻛﹶﺎﻥ َﻳﺌﹸﻮﺳﹰﺎ( )‪ (٨٣‬ﺃﻱ ﻗﻨﻮﻃﺎﹰ‪ ،‬ﺃﻱ ﺷﺪﻳﺪ ﺍﻟﻴﺄﺱ ﻻ ﻳﺮﺟﻮ‪.‬‬
‫)َﻳ ْﻌ َﻤﻞﹸ َﻋﻠﹶﻰ ﺷَﺎ ِﻛﹶﻠِﺘ ِﻪ( )‪ (٨٤‬ﺃﻱ ﻋﻠﻰ ﻧﺎﺣﻴﺘﻪ ﻭﺧﻠﻴﻘﺘﻪ ﻭﻣﻨﻬﺎ ﻗﻮﳍﻢ‪ :‬ﻫﺬﺍ ﻣِﻦ ﺷِﻜﻞ ﻫﺬﺍ‪.‬‬
‫ﺱ ﰲ ﻫﺬﺍ ﺍﻟ ﹸﻘﺮْﺁﻥ( )‪ (٨٩‬ﺃﻱ ﻭﺟّﻬﻨﺎ ﻭﺑﻴّﻨﺎ‪.‬‬ ‫ﺻﺮﱠﻓﹾﻨَﺎ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫) َﻭﹶﻟ ﹶﻘ ْﺪ َ‬
‫ﺽ‪.‬‬
‫ﺽ َﻳ ْﻨﺒُﻮﻋﹰﺎ( )‪ (٩٠‬ﻭﻫﻲ ﻳﻔﻌﻮﻝ ﻣﻦ َﺗﺒَﻊ ﺍﳌﺎﺀ‪ ،‬ﺃﻱ ﻇﹶﻬﺮ ﻭﻓﺎ َ‬ ‫) َﺣﺘﱠﻰ َﺗ ﹾﻔﺠُ َﺮ ﻟﹶﻨَﺎ ِﻣ َﻦ ﺍ َﻷ ْﺭ ﹺ‬
‫) َﻋﹶﻠ ْﻴﻨَﺎ ِﻛﺴَﻔﹰﺎ( )‪ (٩٢‬ﻣﻦ ﺍﻟﻘﻄ َﻊ ﻓﻴﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺣﺪﹰﺍ ﺃﻱ ﻗﻄﻌﺔ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﻛﺴﻔﺔ ﻓﻴﺨﺮﺝ ﳐﺮﺝ ﺳﺪﺭﺓ‬
‫ﻭﺍﳉﻤﻴﻊ ﺳﺪﺭ‪ ،‬ﻭﳚﻮﺯ ﺃﻥ ﺗﻔﺘﺢ ﺛﺎﱐ ﺣﺮﻭﻓﻪ ﻓﻴﺨﺮﺝ ﳐﺮﺝ ﻛﺴﺮﺓ ﻭﺍﳉﻤﻴﻊ ﻛﺴﺮ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺟﺎﺀﻧﺎ ﺑﺜﺮﻳﺪ ﻛﻒ‪ ،‬ﺃﻱ ﻗﻄﻊ‬
‫ﺧﺒﺰ ﱂ ﺗُﺜﺮَﺩ‪.‬‬
‫ﻼ( )‪ (٩٢‬ﳎﺎﺯﻩ‪ :‬ﻣﻘﺎﺑﻠﺔ‪ ،‬ﺃﻱ ﻣﻌﺎﻳﻨﺔ ﻭﻗﺎﻝ‪:‬‬ ‫)ﻭَﺍﳌﹶﻼﺋ ﹶﻜ ِﺔ ﹶﻗﺒﹺﻴ ﹰ‬
‫ﺼﺮْﺧﺔ ُﺣ ْﺒﻠﹶﻰ ﺑﺸﱠﺮﺗْﻬﺎ ﻗﺒﻴﻠﹸﻬﺎ‬
‫ﻧﺼﺎﳊﻜﻢ ﺣﱴ ﺗﺒﻮﺅﺍ ﲟﺜﻠﻬﺎ ‪ ...‬ﹶﻛ َ‬

‫ﺃﻱ ﻗﺎﺑﻠﺘُﻬﺎ؛ ﻓﺈﺫ ﺍ ﻭﺻﻔﻮﺍ ﺑﺘﻘﺪﻳﺮ ﻓﻌﻴﻞ ﻣﻦ ﻗﻮﳍﻢ‪ :‬ﻗﺎﺑﻠﺖ ﻭﳓﻮﻫﺎ ﺟﻌﻠﻮﺍ ﻟﻔﻆ ﺻﻔﺔ ﺍﻷﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ‬
‫ﻋﻠﻰ ﻟﻔﻆ ﻭﺍﺣﺪ‪ ،‬ﳓﻮ ﻗﻮﻟﻚ‪ :‬ﻫﻲ ﻗﺒﻴﻠﻲ ﻭﳘﺎ ﻗﺒﻴﻠﻲ ﻭﻫﻢ ﻗﺒﻴﻠﻲ ﻭﻛﺬﻟﻚ ﻫﻦ ﻗﹶﺒﹺﻴﻠﻲ‪.‬‬
‫ﻑ( )‪ (٩٣‬ﻭﻫﻮ ﻣﺼﺪﺭ ﺍﹸﳌﺰَﺧﺮﻑ ﻭﻫﻮ ﺍﳌﺰﻳﱠﻦ‪.‬‬ ‫)ﺑَﻴْﺖٌ ِﻣ ْﻦ ﺯُ ْﺧﺮُ ٍ‬
‫ﺖ ﹺﺯ ْﺩﻧَﺎ ُﻫ ْﻢ َﺳ ِﻌﲑﹰﺍ( )‪ (٩٧‬ﺃﻱ ﺗﺄﺟﺠﺎ‪ ،‬ﻭﺧﺒﺖ ﺳﻜﻨﺖ ﻗﺎﻝ ﺍﻟ ﹸﻜ َﻤﻴْﺖ‪:‬‬ ‫) ﹸﻛﻠﱠﻤَﺎ َﺧَﺒ ْ‬
‫ﺞ ﻧﲑﺍﻥ ﺍﳌﹶﻜﺎﺭ ﹺﻡ ﻻ ﺍﳌﹸ ﺨْﱮ‬ ‫ﻭﻣﻨّﺎ ﺿِﺮﺍﺭٌ ﻭﺃﺑْﻨَﻤﺎﻩ ﻭﺣﺎﺟﺐٌ ‪ ...‬ﻣُﺆﺟﱢ ُ‬
‫ﻗﺎﻝ‪ :‬ﻭﻻ ﺗﻜﻮﻥ ﻟﺰﻳﺎﺩﺓ ﺇﻻ ﻋﻠﻰ ﺃﻗﻞ ﻣﻨﻬﺎ ﻗﺒﻞ ﺍﻟﺰﻳﺎﺩﺓ ﻗﺎﻝ ﺍﻟﻘﹸﻄﺎِﻣﻰﱡ‪:‬‬
‫ﺸﺐّ ﺳﺎﻋﺎ‬ ‫ﻭﲣﺒﻮ ﺳﺎﻋ ﹶﺔ ﻭَﺗ ُ‬
‫ﻭﱂ ﻳﺬﻛﺮ ﻫﺎ ﻫﻨﺎ ﺟﻠﻮﺩﻫﻢ ﻓﻴﻜﻮﻥ ﺍﳋﹸﺒﻮﱡ ﳍﺎ‪.‬‬
‫)ﹸﻗ ﹾﻞ ﹶﺃْﻧُﺘ ْﻢ َﺗ ْﻤِﻠﻜﹸﻮ ﹶﻥ( )‪ (١٠٠‬ﻣﻌﻨﺎﻩ‪ :‬ﻟﻮ ﲤﻠﻜﻮﻥ ﺃﻧﺘﻢ‪.‬‬
‫) َﻭﻛﹶﺎ ﹶﻥ ﺍ ِﻹ ْﻧﺴَﺎ ﹸﻥ ﹶﻗﺘُﻮﺭﹰﺍ( )‪ (١٠٠‬ﺃﻱ ﻣُﻘﺘِﺮﹰﺍ‪.‬‬
‫)ﻳَﺎ ِﻓ ْﺮ َﻋ ْﻮ ﹸﻥ َﻣ ﹾﺜﺒُﻮﺭﹰﺍ( )‪ (١٠٢‬ﺃﻱ ﻣﻬﻠﻜﺎﹰﺯ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺰﺑﻌﺮﻱ‪:‬‬
‫ﺇﺫﺍ ﺃﹸﺟﺎﺭﻯ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﰲ ﺳَﻨَﻦ ﺍﻟ ﹶﻎ ‪ ...‬ﻱّ ﻭﻣَﻦ ﻣﺎﻝ ﻣ ْﻴﻠﹶﻪ َﻣﺜﹾﺒﻮﺭُ‬
‫ﻱ ﺍﻟﺮﺟﻞ ﺍﻟﻐﻠﻴﻆ ﺍﻷﺯﺏﱡ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻨﺎﻗﺔ ﹺﺯﺑَﻌﺮَﻱ‪.‬‬ ‫ﺍﻟﺰﱢَﺑﻌْﺮ َ‬
‫ﺤَﻴ ْﻴ ﹺﻦ‪.‬‬
‫ﻸ ﹾﺫﻗﹶﺎ ِﻥ( )‪ (١٠٩‬ﻭﺍﺣﺪﻫﺎ ﺫﹶﻗﹶﻦ ﻭﻫﻮ ﳎﻤﻊ ﺍﻟﻠﱠ ْ‬ ‫ﺨﺮﱡﻭ ِﻥ ِﻟ َ‬ ‫) َﻭَﻳ ِ‬
‫ﺖ ﻬﺑﺎ‪ ،‬ﻭﻻَﺗﻔﹶﻮﺓ ﻬﺑﺎ‪ ،‬ﻭﻟﻜﻦ ﺃﲰﻌﻬﺎ ﻧﻔﺴﻚ ﻭﻻ ﳒﻬﺮ ﻬﺑﺎ ﻓﺘﺮﻓﻊ ﺻﻮﺗﻚ‪ ،‬ﻭﻫﺬﻩ‬ ‫ﺖ ﹺﺑﻬَﺎ( )‪ (١١٠‬ﳎﺎﺯﻩ‪ :‬ﻻ ﲣ ﹸﻔ ْ‬ ‫) َﻭ ﹶﻻ ُﺗ ﺨَﺎِﻓ ْ‬
‫ﰲ ﺻﻼﺓ ﺍﻟﻨﻬﺎﺭ ﺍﻟﻌﺠﻤﺎ؛ ﻛﺬﻟﻚ ﺗﺴﻤﻴﻬﺎ ﺍﻟﻌﺮﺏ ﻭﱂ ﻧﺴﻤﻊ ﰲ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺷﻴﺌﺎﹰ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬
 ‫) ِﻣ ْﻦ ﹶﻟﺪُﻧْﻪ( )‪ (٢‬ﻣﻦ ﻋﻨﺪﻩ‪.‬‬
‫ﻚ( )‪ (٦‬ﻣُﻬﻠِﻚٌ ﻧﻔﺴَﻚ‪ ،‬ﻗﺎﻝ ﺫﹸﻭ ﺍﻟﺮﱡﻣﱠﺔ‪:‬‬ ‫ﺴ َ‬ ‫ﻚ ﺑَﺎﺧِﻊٌ َﻧ ﹾﻔ َ‬ ‫)ﹶﻓﹶﻠ َﻌﻠﱠ َ‬
‫ﺤﺘْﻪ ﻋﻦ ﻳﺪْﻳﻪ ﺍﳌﹶﻘﺎﺩ ُﺭ‬ ‫ﺃﹶﻻ ﺃﻳّﻬﺬﺍ ﺍﻟﺒﺎﺧﻊ ﺍﻟﻮﺟﺪ َﻧ ﹾﻔﺴَﻪ ‪ ...‬ﻟِﺸ ٍﺊ َﻧ َ‬
‫ﺖ ﻟﻪ ﻧﻔﺴﻲ ﻭُﻧﺼْﺤﻲ ﺃﻱ ﺟﻬﺪﺕ ﻟﻪ‪.‬‬ ‫ﺃﻱ ﳓﱠﺘﻪ ﻣﺸﺪّﺩ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﲞﻌ ُ‬
‫ﳊﺪِﻳﺚ ﹶﺃﺳَﻔﹰﺎ( )‪ (٦‬ﺃﻱ َﻧﺪَﻣﹰﺎ ﻭﺗﻠﻬﱡﻔﺎﹰ‪ ،‬ﻭﺃﹶﺳ ًﻰ‪.‬‬ ‫)ﻬﺑِﺬﹶﺍ ﺍ ﹾ‬
‫ﺻﻌِﻴﺪﹰﺍ( )‪ (٨‬ﺃﻱ ﻣﺴﺘﻮﻳﺎﹰ‪ ،‬ﻭﺟﻪ ﺍﻷﺭﺽ‪.‬‬ ‫) َ‬
‫ﺠﺪِﺑﺔ‪ :‬ﺟﺮﺯ ﻭﺳﻨﻮﻥ ﺃﺟﺮﺍﺯ ﳉﺪﻭﻬﺑﺎ‬ ‫) ُﺟﺮُﺯﹰﺍ( )‪ (٨‬ﺃﻱ ﹸﻏﻠﹾﻈﹰﺎ ﻻ ﻳﻨﺒﺖ ﺷﻴﺌﺎﹰ ﻭﺍﳉﻤﻴﻊ ﹶﺃ َﺭ ﺿُﻮﻥ ﺃﺟﺮﺍﺯ‪ ،‬ﻭﻳﻘﺎﻝ ﻟﻠﺴﻨﺔ ﺍﳌﹸ ْ‬
‫ﻭﻳﺒﺴﻬﺎ ﻭﻗﻠﺔ ﻣﻄﺮﻫﺎ‪ ،‬ﻗﺎﻝ ﺫﹸﻭ ﺍﻟﺮﱡﻣﱠﺔ‪:‬‬
‫ﺨ ُﺮ ﻭَﺍﻷﺟْﺮﺍﺯُ ﻣﺎ ﰲ ﻋﺮﻭﺿﻬﺎ ‪ ...‬ﻓﻤﺎ ﺑﻘﻴﺖ ﺇﻻ ﺍﻟﺼﺪﻭ ُﺭ ﺍﳉﹶﺮﺍﺷُﻊ‬ ‫ﹶﻃﻮَﻯ ﺍﻟﻨﱠ ْ‬
‫ﻭﻗﺎﻝ‪:‬‬
‫ﻗﺪ ﺟﺮّﻓﺘﻬﻦ ﺍﻟﺴﱢﻨﻮﻥ ﺍﻷﺟﺮﺍ ْﺯ‬
‫)ﻭَﺍﻟﺮﱠﻗِﻴ ﹺﻢ( )‪ (٩‬ﺍﻟﻮﺍﺩﻱ ﺍﻟﺬﻱ ﻓﻴﻪ ﺍﻟ ﹶﻜﻬْﻒ‪.‬‬
‫)ﹶﺃﺣْﺼﻰ ِﻟﻤَﺎ ﹶﻟﹺﺒﺜﹸﻮﺍ ﹶﺃﻣَﺪﹰﺍ( )‪ (١٢‬ﺃﻱ ﻏﺎﺑﺔ‪.‬‬
‫ﱪ‪.‬‬
‫)ﻭَﺭَﺑَﻄﹾﻨَﺎ ﻋﻠﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ( )‪ (١٤‬ﳎﺎﺯﻩ‪ :‬ﺻﺒﱠﺮﻧﺎﻫﻢ ﻭﺃﳍﻤﻨﺎﻫﻢ ﺍﻟﺼ َ‬
‫)ﻗﹸﻠﹾﻨَﺎ ﺇﹺﺫﹰﺍ َﺷﻄﹶﻄﹰﺎ( )‪ ١٤٩‬ﺃﻱ ﺟﻮﺭﹰﺍ ﻭﻏﻠﻮّﹰﺍ ﻗﺎﻝ‪:‬‬
‫ﺖ ﻋﻮﺍﺫِﱄ ‪ ...‬ﻭﻳَﺰُﻋﻤﻦ ﺃﻥ ﺃ ْﻭﺩَﻯ ﲝ ِﻘ َﻲ ﺑﺎﻃﻠِﻲ‬ ‫ﺃﻻ ﻳﺎﻟِﻘﻮ ﹴﻡ ﻗﺪ ﺃﺷﻄﱠ ْ‬
‫ﻉ ﺩﺍﺋﺐٌ ﻏﲑ ﻏﺎﻓِﻞ‬ ‫ﻭﻳَﻠﹾ ﺤَﻴْﻨَﻨﹺﻲ ﰲ ﺍﻟﻠﹼﻬﻮ ﺃﻥ ﻻ ﺃﹸﺣﺒّﻪ ‪ ...‬ﻭﻟﻠﱠﻬﻮ ﺩﺍ ﹴ‬
‫) َﻭُﻳ َﻬﻴﱢﺊ ﹶﻟ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ﹸﻛ ْﻢ ِﻣ ْﺮﻓﹶﻘﹰﺎ( )‪ (١٦‬ﻫﻮ ﻣﺎ ﺍﺭْﺗُﻔﻖ ﺑﻪ ﻭﻳﻘﺮﺅﻩ ﻗﻮﻡ َﻣ ْﺮﻓِﻘﹰﺎ ﻓﺄﻣﺎ ﰲ ﺍﻟﻴﺪﻳﻦ ﻓﻬﻮ ﻣﺮﻓﻖ‪.‬‬
‫)َﺗﺰَﺍ َﻭﺭُ َﻋ ْﻦ ﻛﹶﻬ ِﻔ ﹺﻬ ْﻢ( )‪ (١٧‬ﺃﻱ ﲤﻴﻞ ﻭﺗﻌﺪﻝ ﻭﻫﻮ ﻣﻦ ﺍﻟﺰﻭﺭ ﻳﻌﲏ ﺍﻟﻌﻮﺝ ﻭﺍﳌﻨﻴﻞ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻘﺒﻞ‪:‬‬
‫ﻀﺒﱠﺮ ٍﺓ ‪ ...‬ﻓﻴﻬﺎ ﺩﺭﻭﱞ ﺇﺫﺍ ﺷﺌﻨﺎ ﻣﻦ ﺍﻟﺰﱠ َﻭ ﹺﺭ‬ ‫ﻓﻴﻨﺎ ﻛﹶﺮﺍ ِﻛﺮُ ﹶﺃﺟْﻮﺍ ﹴﺯ ُﻣ َ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺰﺣﻒ ﺍﻟﻜﻠﻴﱯ‪:‬‬
‫ﻭﺩﻭﻥ ﻟﻴﻠﻰ َﺑﹶﻠ ٌﺪ َﺳ َﻤﻬْﺪ ُﺭ ‪َ ...‬ﺟ ْﺪﺏُ ﺍﹸﳌَﻨﺪّﻯ ﻋﻦ ﻫﻮَﺍﻧﺎ ﺃﺯ َﻭﺭُ‬
‫ﺑُﻨﻀِﻰ ﺍﳌﹶﻄﺎﻳﺎ ِﺧ ْﻤﺴُﺔ ﺍﻟﻌَﺸﻨَﺰﺭُ‬
‫ﺍﻟ َﻌﺸَﻨﺰﺭ ﺍﻟﺸﺪﻳﺪ؛ ﺍﳌﻨﺪّﻯ ﺣﻴﺚ ﻳﺮﺗﻊ ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﻨﻬﺎﺭ‪.‬‬
‫ﺕ ﺍﻟﺸﱢﻤَﺎ ﹺﻝ( )‪ (١٧‬ﺃﻱ ﺗُﺨﻠﱢﻔﻬﻢ ﺷِﻤﺎ ﹰﻻ ﻭﲡﺎﻭﺭﻫﻢ ﻭﺗﻘﻄﻌﻬﻢ ﻭﺗﺘﺮﻛﻬﻢ ﻋﻦ ﴰﺎﳍﺎ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻞ ﻣﺮﺭﺕ‬ ‫)ﺗَﻘﹾﺮﹺ ﺿُﻬُﻢ ﺫﹶﺍ َ‬
‫ﲟﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﳌﺴﺌﻮﻝ‪ :‬ﻗﺮﺿﺘﻪ ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻟﻴﻼ‪ ،‬ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﱡﻣﱠﺔ‪:‬‬
‫ﺱ‬
‫ﻑ ‪ ...‬ﺷِﻤﺎﻻﹰﻭﻋﻦ ﺃﹶﳝﺎﻬﻧﻦ ﺍﻟﻔﻮﺍﺭ ُ‬ ‫ﺇﱃ ﻇﹸﻌُ ﹴﻦ ﻳَﻘﺮﹺﺿﻦ ﺃﹶﺟﻮﺍ َﺯ ﻣُﺸ ﹺﺮ ٍ‬
‫ﷲ( )‪ (١٧‬ﺃﻱ ُﻣﺘﱠﺴﻊ‪ ،‬ﻭﺍﳉﻤﻴﻊ ﹶﻓ ﺠَﻮﺍﺕ‪ ،‬ﻭﻓِﺠﺎﺀ ﻣﻜﺴﻮﺭﺓ ﺍﻟﻔﺎ ُﺀ‪.‬‬ ‫ﺕﺍ ِ‬‫ﻚ ِﻣ ْﻦ ﺁﻳَﺎ ِ‬ ‫ﺠ َﻮ ٍﺓ ِﻣ ْﻨﻪُ ﺫِﻟ َ‬
‫) َﻭ ُﻫ ْﻢ ﻓِﻲ ﹶﻓ ْ‬
‫ﺴﺒُﻬُ ْﻢ ﹶﺃ ْﻳﻘﹶﺎﻇﹰﺎ( )‪ (١٨‬ﻭﺍﺣﺪﻫﻢ‪َ :‬ﻳ ِﻘﻆﹲ‪ ،‬ﻭﺭﺟﺎﻝ ﺃﻳﻘﺎﻅ‪ ،‬ﻭﻛﺬﻟﻚ ﲨﻴﻊ ﻳَﻘﻈﺎﻥ ﺃﻳْﻘﺎﻅ‪ ،‬ﻳﺬﻫﺒﻮﻥ ﺑﻪ ﺇﱃ ﲨﻴﻊ َﻳ ِﻘﻆٍ‪،‬‬ ‫ﺤِ‬ ‫) َﻭَﺗ ْ‬
‫ﻭﻗﺎﻝ ُﺭ ْﺅﺑَﺔ‪:‬‬
‫ﻅ ﳍﻢ ﻏﻴﺎﻇﺎ‬ ‫ﻒ ﹶﻏﻴّﺎ ٍ‬
‫ﻭﻭَﺟَﺪﻭﺍ ﺇﺧﻮﺍﻧَﻬﻢ ﺃﹶﻳﻘﺎﻇﹰﺎ ‪ ...‬ﻭ َﺳ ْﻴ َ‬
‫ﺕ ﺍﻟﺸﱢﻤَﺎ ﹺﻝ( )‪ (١٨‬ﺃﻱ ﻋﻠﻰ ﺃﳝﺎﻬﻧﻢ ﻭﻋﻠﻰ ﴰﺎﺋﻠﻬﻢ‪.‬‬ ‫ﲔ ﻭﺫﹶﺍ َ‬ ‫ﺕ ﺍﻟَﻴ ِﻤ ﹺ‬ ‫) َﻭُﻧ ﹶﻘﻠﱢﺒُﻬ ْﻢ ﺫﹶﺍ َ‬
‫ﺻ ُﺪ‪.‬‬
‫)ﺑَﺎﺳِﻂﹲ ِﺫﺭَﺍ َﻋ ْﻴ ِﻪ ﺑﹺﺎﻟ َﻮ ﺻِﻴ ِﺪ( )‪ (١٨‬ﻋﻠﻰ ﺍﻟﺒﺎﺏ ﻭﺑﻔﻨﺎﺀ ﺍﻟﺒﺎﺏ ﲨﻴﻌﹰﺎ ﻷﻥ ﺍﻟﺒﺎﺏ ﻳﻮﺻﺪ‪ ،‬ﺃﻱ ﻳﻐﻠﻖ‪ ،‬ﻭﺍﳉﻤﻴﻊ ﻭﺻﺎﺋﺪ ﻭﻭ ُ‬
‫ﻚ َﺑ َﻌ ﹾﺜﻨَﺎ ُﻫ ْﻢ( )‪ (١٩‬ﺃﻱ ﺃﺣﻴﻴﻨﺎﻫﻢ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻳﻮﻡ ﺍﻟﺒﻌﺚ‪.‬‬ ‫) َﻭﻛﹶﺬِﻟ َ‬
‫)ﹶﺃﻳﱡﻬَﺎ ﹶﺃﺯْﻛ َﻰ ﹶﻃﻌَﺎﻣﹰﺎ( )‪ (١٩‬ﺃﻱ ﺃﻛﺜﺮ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﺙ ﻭﺃﹶﻛﺜﺮُ‬ ‫ﻗﺒﺎﺋﻠﻨﺎ ﺳَﺒﻊٌ ﻭﺃﻧﺘﻢ ﺛﻼﺛﺔﹲ ‪ ...‬ﻭﻟﻠﺴﱠﺒ ُﻊ ﺃﹶﺯﻛﹶﻰ ﻣِﻦ ﺛﹶﻼ ٍ‬
‫ﺸِﻌ َﺮﻥﱠ ﹺﺑ ﹸﻜ ْﻢ( )‪ (١٩‬ﻻ ﻳُﻌﻠﻤﻦﱠ ﺑﻜﻦ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺷَﻌﺮﺕُ ﺑﺎﻷﻣﺮ‪ ،‬ﺃﻱ ﻋﻠﻤﺖ ﺑﻪ‪ ،‬ﻭﻣﻨﻪ ﺍﻟﺸﺎﻋﺮ‪.‬‬ ‫)ﻭَﻻ ﻳُ ْ‬
‫ﺐ( )‪ (٢٣‬ﻭﺍﻟﺮﺟﻢ ﻣﺎ ﱂ ﺗﺴﺘﻴﻘﻨﻪ‪ ،‬ﻭﻗﺎﻝ‪ :‬ﻇﻦ ُﻣ ْﺮﺟﱠﻢ ﻻ ﻳُﺪﺭَﻱ ﺃﺣﻖ ﻫﻮ ﺃﻡ ﺑﺎﻃﻞ؛ ﻗﺎﻝ ﺯُﻫَﻴْﺮ‪:‬‬ ‫) َﺭﺟْﻤﹰﺎ ﺑﹺﺎ ﹾﻟ َﻐْﻴ ﹺ‬
‫ﻭﻣﺎ ﺍﳉﺮﺏ ﺇﻻﹼ ﻣﺎ ﺭﺃﻳﺘﻢ ﻭﺫﹸﻗُﺘ ُﻢ ‪ ...‬ﻭﻣﺎ ﻫﻮ ﻋﻨﻬﺎ ﺑﺎﳊﺪﻳﺚ ﺍﳌﹸﺮﺟﱠ ﹺﻢ‬
‫ﲔ( )‪ (٢٦‬ﻣﻘﺪﱠﻡ ﻭﻣﺆﺧﱠﺮ‪ ،‬ﳎﺎﺯﻩ‪ :‬ﺳِﻨﲔ ﺛﻠﺜﻤﺎﺋﺔ‪.‬‬ ‫) ﺛﻠﺜﹶﻤﺎﹶﺋ ٍﺔ ِﺳﹺﻨ َ‬
‫ﺠ َﺪ ِﻣ ْﻦ ﺩُﻭﹺﻧ ِﻪ ُﻣ ﹾﻠَﺘﺤَﺪﹰﺍ( )‪ (٢٨‬ﺃﻱ َﻣ ْﻌ ِﺪ ﹰﻻ ﻭﺍﻟﻠﱠﺤﺪ ﻣﻨﻪ ﻭﺍﻹﳊﺎﺩ‪.‬‬ ‫) َﻭﹶﻟ ْﻦ َﺗ ﹺ‬
‫)ﻭَﻻ َﺗ ْﻌﺪُ َﻋ ْﻴﻨَﺎ َﻙ َﻋ ْﻨ ُﻬ ْﻢ( )‪ (٢٩‬ﺟﺮﻡ ﻷﻥ ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻟﻨﻬﻰ‪ ،‬ﻭﺍﳌﻮﺿﻊ‪ :‬ﻻ ﲡﺎﻭﺯ ﻋﻴﻨﺎﻙ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻣﺎ ﻋﺪﻭﺕ ﺫﻟﻚ ﺃﻱ ﻣﺎ‬
‫ﺟﺎﻭﺯﺗﻪ‪.‬‬
‫) َﻭﻛﹶﺎ ﹶﻥ ﹶﺃ ْﻣﺮُﻩُ ﹸﻓﺮُﻃﺎ( )‪ (٢٩‬ﺃﻱ َﺳﺮَﻓﹰﺎ ﻭﺗﻀﻴﻴﻌﺎﹰ‪.‬‬
‫)ﹺﺇﻧﱠﺎ ﺃﹶﻋْﺘَﺪْﻧَﺎ( )‪ (٣٠‬ﻣﻦ ﺍﻟﻌَﺘﺎﺩ ﻭﻣﻮﺿﻌﻪ ﻣﻮﺿﻊ ﺃﻋﺪﺩﻧﺎ ﻣﻦ ﺍﻟﻌُﺪﺓ‪.‬‬
‫ﻁ ﹺﺑ ﹺﻬ ْﻢ ﺳُﺮَﺍﺩِﻗﹸﻬﺎ( )‪ (٣٠‬ﻛﺴُﺮﺍﺩﻕ ﺍﻟﹸﻔﺴَﻄﺎﻁ ﻭﻫﻲ ﺍﳊﺠﺮﺓ ﺍﻟﱵ ﺗﻄﻴﻒ ﺑﺎﻟﻔﹸﺴﻄﺎﻁ‪ ،‬ﻗﺎﻝ ﺭُﺅْﺑﺔ‪:‬‬ ‫)ﹶﺃﺣَﺎ ﹶ‬
‫ﳉﻮْﺍﺩ ﺍﹶﳌ ﺤْﻤﻮ ْﺩ‬ ‫ﳉﻮْﺍﺩ ﺑﻦ ﺍ ﹶ‬ ‫ﻳﺎ ﺣَﻜ َﻢ ﺑﻦ ﺍﳌﹾﻨﹺﺬﺭ ﺑﻦ ﺍﳉﺎﺭﻭ ْﺩ ‪ ...‬ﺃﻧﺖ ﺍ ﹶ‬
‫ﺳُﺮﺍ ِﺩ ﻕُ ﺍ ﹾﺠﻤﻟ ِﺪ ﺇﻟﻴﻚ َﻣﻤْﺪﻭ ْﺩ‬
‫ﻭﻗﺎﻝ ﺳﻼﻣﺔ ﺑﻦ َﺟ ْﻨﺪَﻝ‪:‬‬
‫ﺴ ْﺮﺩَﻕ‬‫ﺖ ُﻣ َ‬
‫ﻫﻮ ﺍﳌﹸﻮﻟِﺞ ﺍﻟﻨﱡﻌﻤﺎ ﹶﻥ ﺑﻴﺘﺎﹰ ﺳَﻤﺎﺅُﻩ ‪ ...‬ﺻُﺪﻭ ُﺭ َﺑﻌْﺪ ﺑﻴ ٍ‬
‫ﺃﻱ ﻟﻪ ﺳُﺮﺍﺩﻕ‪.‬‬
‫)ﻳُﻐَﺎﺛﹸﻮﺍ ﹺﺑﻤَﺎ ٍﺀ ﻛﹶﺎﳌﹸ ْﻬ ﹺﻞ( )‪ (٣٠‬ﻛﻞ ﺷﺊ ﹶﺃﺫﹶﺑﺘﻪ ﻣﻦ ﻧُﺤﺎﺱ ﺃﻭ ﺭﺻﺎﺹ ﻭﳓﻮ ﺫﻟﻚ ﻓﻬﻮ ُﻣﻬْﻞ‪ ،‬ﻭﲰﻌﺖ ﺍﳌﹸ ْﻨَﺘ ﺠﹺﻊ ﺑﻦ ﻧَﺒْﻬﺎﻥ‬
‫ﳉﺮْﺑﺎﺀُ ﻭﺍﳌﻠﹼﺔ ﺍﻟﱵ ﺗﻨﺤﺪﺭ ﻋﻦ ﺟﻮﺍﻧﺐ ﺍﳋﺒﺰﺓ ﺇﺫﺍ‬ ‫ﻳﻘﻮﻝ‪ :‬ﻭﺍﷲ ﻟﻔ ﻼﹶﻥﹲ ﺃﺑﻐﺾ ﺇﱃﹼ ﻣﻦ ﺍﻟﻄﱠﻠﻴﺎﺀ ﻭﺍﹸﳌﻬْﻞ‪ ،‬ﻓﻘﻠﻨﺎ‪ :‬ﻭﻣﺎ ﳘﺎ ﻓﻘﺎﻝ ﺍ ﹶ‬
‫ﻣُﻠﺖ ﰲ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﺎﺭ ﻛﺄﻧﻪ ﻣُﻬْﻠﺔ ﲪﺮﺍﺀ ﻣﺪﻗﱠﻔﺔ ﻓﻬﻲ َﺟﻤْﺮﺓ‪.‬‬
‫ﺕ ﻣُ ْﺮَﺗﻔﹶﻘﹰﺎ( )‪ (٣٠‬ﺃﻱ ﻣُﺘﱠﻜﹶﺌﺎﹰ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﹸﺫﺅَﻳﺐ ﺍﳍﹸ ﹶﺬِﻟﻲّ‪.‬‬ ‫) َﻭﺳَﺎ َﺀ ْ‬
‫ﺡ‬
‫ﺏ ﻣﺬﺑﻮ ُ‬ ‫ﺖ ﻓﺒﺖﱡ ﺍﻟﻠﻴ ﹶﻞ ﻣُﺮﺗﻔﹶﻘﹰﺎ ‪ ...‬ﻛﺄﻥﹼ َﻋ ْﻴَﻨﻲﱠ ﻓﻴﻬﺎ ﺍﻟﺼﺎ ُ‬ ‫ﺇﻧﱢﻲ ﹶﺃﺭﹺﻗ ُ‬
‫ﻭﺫﲝﻪ‪ :‬ﺍﻧﻔﺠﺎﺭﻩ‪ ،‬ﻗﺎﻝ‪ :‬ﻭﻫﻮ ﺷﺪﻳﺪ ﻭﺣُﻜﻰ ﻋﻦ ﺃﰊ ﻋَﻤْﺮﻭ ﺑﻦ ﺍﻟَﻌ ﻼﺀ ﺃﻭ ﻏﲑﻩ ﻳﻘﺎﻝ‪ :‬ﺍﻧﻔﻘﺄﺕ ﻭﺍﺣﺪﺓ ﻓﻘﻄﹼﺮﺕ ﰲ ﻋﻴﲏ‬
‫ﻓﻜﺄﻧﻪ ﻛﺎﻥ ﰲ ﻋﻴﲏ َﻭَﺗ ٌﺪ‪.‬‬
‫ﺐ( )‪ (٣١‬ﻭﺍﺣﺪﻫﺎ‪ :‬ﹺﺇﺳْﻮﺍﺭ ﻭﻣﻦ ﺟﻌﻠﻬﺎ ﺳِﻮﺍﺭ ﻓﺈﻥ ﲨﻌﻪ ُﺳﻮْﺭ ﻭﻣﺎ ﺑﲔ ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﺍﻟﻌﺸﺮﺓ ﹶﺃ ْﺳﻮﹺﺭﺓ‪.‬‬ ‫)ﹶﺃﺳَﺎ ﹺﻭ َﺭ ِﻣ ْﻦ ﹶﺫ َﻫ ﹴ‬
‫ﻚ( )‪ (٣١‬ﻭﺍﺣﺪﻬﺗﺎ ﺃﺭﻳﻜﺔ ﻭﻫﻲ ﺍﻟﺴﱡﺮﺭ ﰲ ﺍﳊﺠﺎﻝ ﻗﺎﻝ ﺫﹸﻭ ﺍﻟﺮﱡﻣﱠﺔ‪:‬‬ ‫ﲔ ﻓِﻴﻬَﺎ َﻋﻠﹶﻰ ﺍﹾﻷﺭَﺍﺋ ِ‬ ‫)ﻣُﺘﱠ ِﻜِﺌ َ‬
‫ﻚ‬
‫ﺖ ﰲ ﺍﻟﺴﱠﲑ ﺣﱴ ﻛﺄﳕﺎ ‪ ...‬ﻳﺒﺎﺷﺮﻥ ﺑﺎﹶﳌ ْﻌﺰَﺍ ِﺀ َﻣﺲﱠ ﺍﻷﺭﺍﺋ ِ‬ ‫ﺧﺪﻭﺩﹰﺍ ﺟ ﹶﻔ ْ‬
‫ﻭﻗﺎﻝ ﺍﻷ ْﻋﺸَﻰ‪:‬‬
‫ﺐ ﻣﻦ ﺳَﺘﺮﻫﺎ ‪ ...‬ﻣﻨﻬﺎ ﻭﺑﲔ ﺃﹶﺭﻳﻜ ِﺔ ﺍﻷﻧﻀﺎ ِﺩ‬ ‫ﺑَﻴْﻦ ﺍﻟﺮﱢﻭﺍﻕ ﻭﺟﺎﻧ ﹴ‬
‫ﺨ ﹴﻞ( )‪ (٣٢‬ﳎﺎﺯﻩ‪ :‬ﺍﻃﻔﻨﺎﳘﺎ ﻭﺣﺠﺰﻧﺎﳘﺎ ﻣِﻦ ﺟﻮﺍﻧﺒﻬﻤﺎ ﻗﺎﻝ ﺍﻟﻄﱢ ﹺﺮﻣّﺎﺡ‪:‬‬ ‫) َﻭ َﺣ ﹶﻔ ﹾﻔﻨَﺎ ُﻫﻤَﺎ ﹺﺑَﻨ ْ‬
‫ﺗﻈ ﱡﻞ ﺑﺎﻷﻛﻤﺎﻡ َﻣ ﺤْﻔﻮﻓ ﹰﺔ ‪ ...‬ﺗَﺮﻣُﻘﻬﺎ ﺃﻋُﻴ ُﻦ ﺟُﺮﱠﺍﻣِﻬﺎ‬
 ‫) َﻭﹶﻟ ْﻢ َﺗ ﹾﻈِﻠ ْﻢ ِﻣ ْﻨﻪُ َﺷﻴْﺌﹰﺎ( )‪ (٣٣‬ﻭﱂ ﺗَﻨﻘﺺ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻇﻠﻤﲏ ﻓﻼﻥ ﺣﻘﻲ ﺃﻱ ﻧﻘﺼﲏ‪ ،‬ﻭﻗﺎﻝ ﺭﺟﻞ ﻻِﺑﻨ ِﻪ‪:‬‬
‫ﻯ ﻳﺪﻩ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﻐﺎﻟُﺒ ْﻪ‬ ‫ﻯ ﻳﺪﻱ ‪ ...‬ﻟﹶﻮ َ‬ ‫ﺗﻈﻠﱠﻤﲏ ﻣﺎﱄ ﻛﺬﺍ ﻭﻟﹶﻮ َ‬
‫ﻼﹶﻟﻬُ َﻤﺎ َﻧﻬَﺮﹰﺍ( )‪ (٣٣‬ﺃﻱ ﻭَﺳﻄﻬﻤﺎ ﻭﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺴﻜﹼﻦ ﻫﺎﺀ ﺍﻟﻨﻬﺮ‪.‬‬ ‫) َﻭﹶﻓ ﺠﱠ ْﺮﻧَﺎ ِﺧ ﹶ‬
‫) َﻭﻛﹶﺎ ﹶﻥ ﻟ ُﻪ ﹸﺛ ُﻤ ٌﺮ( )‪ (٣٤‬ﻭﻫﻮ ﲨﺎﻋﺔ ﺍﻟﺜﱠﻤَﺮ‪.‬‬
‫) َﻭﻫُ َﻮ ُﻳ ﺤَﺎ ﹺﻭﺭُﻩُ( )‪ (٣٧‬ﺃﻱ ﻳﻜﻠﹼﻤﻪ‪ ،‬ﻭﻣﻌﻨﺎﻩ ﻣﻦ ﺍﶈﺎﻭﺭﺓ‪.‬‬
‫ﷲ َﺭﺑﱢﻲ( )‪ (٣٨‬ﳎﺎﺯﻩ‪ :‬ﻟﻜﻦ ﺃﻧﺎ ﻫﻮ ﺍﷲ ﺭﰊ‪ ،‬ﰒ ﺣﺬﻓﺖ ﺍﻷﻟﻒ ﺍﻷﻭﱃ ﻭﺃﹸﺩﻏﻤﺖ ﺇﺣﺪﻯ ﺍﻟﻨﻮﻧﲔ ﰲ ﺍﻷﺧﺮﻯ‬ ‫)ﹶﻟ ِﻜﻨﱠﺎ ﻫُ َﻮ ﺍ ُ‬
‫ﻓﺸﺪﺩﺕ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ‪.‬‬
‫ﺴﺒَﺎﻧﹰﺎ ِﻣ َﻦ ﺍﻟﺴﱠﻤَﺎ ِﺀ( )‪ (٤٠‬ﳎﺎﺯﻫﺎ‪ :‬ﻣَﺮﺍﻣﻰ‪ ،‬ﻭﻭﺍﺣﺪﻬﺗﺎ ﺣُﺴْﺒﺎﻧﺔ ﺃﻱ ﻧﺎﺭﹰﺍ ﲢﺮﻗﻬﺎ‪.‬‬ ‫)ﺣُ ْ‬
‫ﺻﻌِﻴﺪﹰﺍ َﺯﻟﹶﻘﹰﺎ( )‪ (٤٠‬ﺍﻟﺼﻌﻴﺪ ﻭﺟﻪ ﺍﻷﺭْﺽ‪ ،‬ﻭﺍﻟﺰﱠﻟﹶﻖ ﺍﻟﺬﻱ ﻻ ﻳﺜﺒﺖ ﻓﻴﻪ ﺍﻟﻘﺪ ُﻡ‪.‬‬ ‫) َ‬
‫ﺢ ﻣَﺎ ُﺅﻫَﺎ ﻏﹼﻮْﺭﹰﺍ( )‪ (٤١‬ﺃﻱ ﻏﺎﺋﺮﹰﺍ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﺼﻒ ﺍﻟﻔﺎﻋﻞ ﲟﺼﺪﺭﻩ ﻭﻛﺬﻟﻚ ﺍﻷﺛﻨﲔ ﻭﺍﳉﻤﻴ َﻊ ﻋﻠﻰ ﻟﻔﻆ‬ ‫ﺼﹺﺒ َ‬‫)ﹶﺃ ْﻭ ﻳُ ْ‬
‫ﺍﳌﺼﺪﺭ‪ ،‬ﻗﺎﻝ ﻋَﻤْﺮﻭ ﺑﻦ ﹸﻛ ﹾﻠﺜﹸﻮﻡ‪.‬‬
‫ﺗﻈﻞﹼ ﺟﹺﻴﺎﺩُﻩ َﻧﻮْﺣﹰﺎ ﻋﻠﻴﻪ ‪ ...‬ﻣُﻘﻠﱠﺪ ﹰﺓ ﹶﺃ ِﻋﻨﱠﺘُﻬﺎ ﺻُﻔﻮﻧﺎ‬
‫ﺃﻱ ﻧﺎﺣﻴﺎﺕ‪ ،‬ﻭﻗﺎﻝ ﺑﺎ ٍﻙ ﻳَﺒﻜ ﹺﻲ ﻫِﺸﺎ َﻡ ﺑﻦ ﺍﹸﳌ ِﻐﲑَﺓ‪:‬‬

‫ﻉ ﻭﺟﺎﻭﺑﹺﻲ َﻧﻮْﺣﹰﺎ ﻗﻴﺎﻣﺎ‬ ‫َﻫﺮﹺﻳﻘِﻲ ﻣِﻦ ﺩﻣﻮﻋﻬﺎ ﺳِﺠﺎﻣﺎ ‪ ...‬ﺿُﺒﺎ َ‬

‫ﻭﻗﺎﻝ ﻟﹶﻘﻴﻂ ﺑﻦ ﺯُﺭﺍﺭﺓ ﻳﻮﻡ َﺟﺒَﻠ ﹶﺔ‪:‬‬
‫ﺷﺘﱠﺎ ﹶﻥ ﻫﺬﺍ ﻭﺍﻟﻌِﻨﺎ ﻕُ ﻭﺍﻟﻨَﻮ ْﻡ ‪ ...‬ﻭﺍﳌﹶﺸ َﺮﺏُ ﺍﻟﺒﺎﺭ ُﺩ ﻭﺍﻟ ِﻈ ﱡﻞ ﺍﻟﺪﱠﻭ ْﻡ‬
‫ﺃﻱ ﺍﻟﺪﺍﺋﻢ‪.‬‬
‫ﺢ ﻳُ ﹶﻘﻠﱢﺐُ ﹶﻛﻔﱠ ْﻴ ِﻪ َﻋﻠﹶﻰ ﻣَﺎ ﹶﺃ ْﻧ ﹶﻔ َﻖ ﻓِﻴﻬَﺎ( )‪ (٤٢‬ﺃﻱ ﻓﺄﺻﺒﺢ ﻧﺎﺩﻣﺎﹰ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ﺫﻟﻚ ﻟﻠﻨﺎﺩﻡ‪ :‬ﺃﺻﺒﺢ ﻓﻼﻥ ﻳﻘﹼﻠﺐ ﻛﻔﻴْﻪ‬ ‫ﺻَﺒ َ‬‫)ﹶﻓﹶﺄ ْ‬
‫ﻧَﺪﻣﹰﺎ ﻭﺗﻠﻬﱡﻔﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ﻭﻋﻠﻰ ﻣﺎ ﻓﺎﺗﻪ‪.‬‬
‫) َﻭ ِﻫ َﻲ ﺧَﺎ ﹺﻭَﻳ ﹲﺔ َﻋﻠﹶﻰ ُﻋﺮُﻭ ِﺷﻬَﺎ( )‪ (٤٢‬ﳎﺎﺯﻩ‪ :‬ﺧﺎﻟﻴﺔ ﻋﻠﻰ ﺑﻴﻮﻬﺗﺎ‪.‬‬
‫ﷲ( )‪ (٤٣‬ﺃﻱ ﲨﺎﻋﺔ‪ ،‬ﻭﻗﺎﻝ ﺍﻟَﻌ ﺠّﺎﺝ‪:‬‬ ‫)ِﻓﹶﺌ ﹲﺔ َﻳ ْﻨﺼُﺮُﻭَﻧﻪُ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍ ِ‬
‫ﻛﻤﺎ َﻳ ﺤُﻮﺯ ﺍﻟ ِﻔﹶﺌ ﹶﺔ ﺍﻟ ﹶﻜ ِﻤﻲﱡ‬
‫ﺖ ﺍﻟﻌﻤ ﹶﻞ ﻭﺍﻷﻣ َﺮ ﺗﻠﻴﻪ‪.‬‬‫ﺕ ﺍﻟﻮﺍﻭ ﻓﻬﻮ ﻣﺼﺪﺭ ﻭﻟﻴ َ‬ ‫ﷲ )‪ (٤٤‬ﻣﺼﺪﺭ ﺍﻟ َﻮﻟِﻰ‪ ،‬ﻓﺈﺫﺍ ﻛﺴﺮ َ‬ ‫ﻚ ﺍ ﹾﻟ َﻮﻻﹼَﻳﺔﹸ ِ‬ ‫)ﻫُﻨَﺎ ِﻟ َ‬
‫ﱯ ﻭﺍﻟﻌُﻘﹾﺒﺔ‪ ،‬ﻛﻠﻬﻦ ﻭﺍﺣﺪﺓ ﻭﺍﳌﻌﲎ ﺍﻵﺧﺮﺓ‪.‬‬ ‫)ﺧَﻴْﺮٌ ﹶﺛﻮَﺍﺑﹰﺎ َﻭ َﺧ ْﻴ ٌﺮ ﻋُﻘﺒﹰﺎ( )‪ (٤٤‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻟﻌﺎﻗﺒﺔ ﻭﺍﻟﻌُﻘ َ‬
‫) َﻫﺸِﻴﻤﹰﺎ( )‪ (٤٦‬ﺃﻱ ﻳﺎﺑﺴﹰﺎ ﻣﺘْﻔﺘﱢﺘْﺎ ﻗﺎﻝ ﹶﻟﺒﹺﻴﺪ‪:‬‬
‫ﺖ َﺑِﻠﹺﻴ ﹲﻞ ‪ ...‬ﺑﺄﻓﻨﺎ ِﻥ ﺍﻟﻌِﻀﺎ ِﺓ ﻭﺑﺎ ﹶﳍﺸِﻴ ﹺﻢ‬‫ﻭﻻ ﻟﻠﻀﱠﻴﻒ ﺇﻥ ﻃﺮﹶﻗ ْ‬
‫ﺡ( )‪ ٤٥٩‬ﺃﻱ ﺗﻄﻴّﺮﻩ ﻭﺗﻔﺮﻗﻪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺫﺭﺗﻪ ﺍﻟﺮﻳﺢ ﺗﺬﺭﻭﻩ ﻭﺃﹶﺫﺭﺗﻪ ﺗﺬﺭﹺﻳﻪ‪.‬‬ ‫)َﺗ ﹾﺬﺭُﻭ ُﻩ ﺍﻟﺮﱢﻳَﺎ ُ‬
‫ﺽ ﺑَﺎ ﹺﺭ َﺯ ﹰﺓ( )‪ (٤٨‬ﺃﻱ ﻇﺎﻫﺮﺓ‪.‬‬ ‫) َﻭَﺗﺮَﻯ ﹾﺍ َﻷ ْﺭ َ‬
‫ﺴ َﻖ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ َﺭﺑﱢ ِﻪ( )‪ (٥٠‬ﺟﺎﺭ ﻋﻨﻪ ﻭﻛﻔﺮ ﺑﻪ‪ ،‬ﻭﻗﺎﻝ ﺭُﺅْﺑﺔ‪:‬‬ ‫)ﹶﻓ ﹶﻔ َ‬
‫ﺠ ٍﺪ ﻭﻏﻮﺭﹰﺍ ﻏﺎﺋﺮﹰﺍ ‪ ...‬ﻓﻮﺍﺳﻘﹰﺎ ﻋﻦ ﻗﺼﺪﻫﺎ ﺟَﻮﺍﺋﺮﺍ‬ ‫ﻳَﻬﻮﻳﻦ ﰲ َﻧ ْ‬
‫ﲔ َﻋﻀُﺪﹰﺍ( )‪ (٥١‬ﺃﻱ ﺃﹶﻧﺼﺎﺭﹰﺍ ﻭ ِﻋﺰّﹰﺍ ﻭﺃﻋﻮﺍﻧﺎﹰ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻓﻼﻥ ﻋﻀُﺪﻱ ﺃﻱ ﻧﺎﺻﺮﻱ ﻭ ِﻋﺰّﻱ ﻭﻋﻮﱐ‪ ،‬ﻭﻳﻘﺎﻝ‪:‬‬ ‫ﻀﻠﱢ َ‬ ‫ﺨ ﹶﺬ ﺍ ﹾﻟﻤُ ِ‬
‫)ﻣُﺘﱠ ِ‬
‫ﻗﺪ ﻋﺎﺿﺪ ﻓﻼﻥ ﻓﻼﻧﹰﺎ ﻭﻗﺪ ﻋﻀﺪﻩ‪ ،‬ﺃﻱ ﻗﻮّﺍﻩ ﻭﻧﺼﺮﻩ‪.‬‬
‫)ﻭَﺟَﻌَﻠﹾﻨَﺎ َﺑْﻴَﻨ ُﻬ ْﻢ َﻣ ْﻮﺑﹺﻘﹰﺎ( )‪ (٥٤‬ﺃﻱ ﻣَﻮﻋِﺪﺍﹰ‪ ،‬ﻗﺎﻝ‪:‬‬
 ‫ﻭﺣﺎﺩ َﺷ َﺮ ْﻭﺭَﻱ ﻭﺍﻟﺴﱢﺘﺎ َﺭ ﻓﻠﻢ ﻳﺪﻉ ‪ ...‬ﺗِﻌﺎﺭﹰﺍ ﻟﻪ ﻭﺍﻟﻮﺍﺩَﻳ ْﻴ ﹺﻦ َﲟ ْﻮﹺﺑ ﹺﻖ‬
‫ﺼﺮﹺﻓﹰﺎ( )‪ (٥٣‬ﺃﻱ َﻣ ْﻌ ِﺪﻻﹰ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻛﹶﺒﲑ ﺍ ﹸﳍ ﹶﺬﱄﹼ‪:‬‬ ‫ﺠﺪُﻭﺍ ﻋَﻨْﻬَﺎ َﻣ ْ‬ ‫) َﻭﱂﹸ َﻳ ﹺ‬
‫ﻒ‬
‫ﺼﺮﹺﻑ ‪ ...‬ﺃﻡ ﻻ ﺧﻠﻮ َﺩ ﻟِﺒﺎﺫ ﹴﻝ ﻣﺘﻜﻠﱢ ِ‬ ‫ﺃﺯُ َﻫْﻴﺮُ ﻫﻞ ﻋﻦ َﺷ ْﻴَﺒ ٍﺔ ﻣِﻦ َﻣ ْ‬
‫ﻼ( )‪ (٥٥‬ﺃﻱ ﺃﻭ ﹰﻻ ﻳﻘﺎﻝ‪ :‬ﻣﻦ ﺫﻱ ِﻗَﺒﻞﹴ‪ ،‬ﻓﺈﻥ ﻓﺘﺤﻮﺍ ﺃﻭﳍﺎ ﻓﺎﳌﻌﲎ‪ :‬ﺍﺳﺘﺌﻨﺎﻓﺎﹰ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﺏ ِﻗَﺒ ﹰ‬ ‫)ﹶﺃ ْﻭ َﻳﹾﺄﺗِﻴ ﹺﻬﻢُ ﺍ ﹾﻟَﻌﺬﹶﺍ ُ‬
‫ﻟﻦ ﻳﻐﻠﺐ ﺍﻟﻴﻮﻡ َﺟﺒَﺎﻛﻢ ﻗﺒَﻠﻰ‬
‫ﺃﻱ ﺍﺳﺘﺌﻨﺎﻓِﻲ‪ ،‬ﻭﺇﻥ ﺿﻤﱠﻮﺍ ﺃﻭّ ﳍﺎ ﻓﺎﳌﻌﲎ‪ :‬ﻣﻘﺎﺑﻠﺔ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺃﹸﻗﹺﺒ ﹶﻞ ﹸﻗُﺒ ﹸﻞ ﻓﻼ ٍﻥ‪ :‬ﺍﻧﻜﺴَﺮ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﲨﻴﻊ ﻗﺒﻴﻞ‬
‫ﺿﺮْﺑﹰﺎ ﻭﻟﹶﻮْﻧﺎﹰ ﻟﻮْﻧﹰﺎ‪.‬‬ ‫ﺿﺮْﺑﹰﺎ َ‬ ‫ﻼ ﻗﺒﻴﻼﹰ‪ ،‬ﺃﻱ َ‬ ‫ﻓﻤﻌﻨﺎﻩ‪ :‬ﺃﻭ ﻳﺄﺗﻴﻬﻢ ﺍﻟﻌﺬﺍﺏ ﻗﹸﺒُ ﻼﹰ‪ ،‬ﺃﻱ ﻗﺒﻴ ﹰ‬
‫ﺤﻖﱠ( )‪ (٥٦‬ﳎﺎﺯﻩ‪ :‬ﻟﻴُﺰﹺﻳﻠﻮﺍ ﺑﻪ ﺍﳊﻖ ﻭﻳَﺬﻫﺒﻮﺍ ﺑﻪ‪ ،‬ﻭﺩﺣَﺾ ﻫﻮ ﻭﻳﻘﺎﻝ‪ :‬ﻣﻜﺎﻥ َﺩ ْﺣﺾٌ‪ ،‬ﺃﻱ َﻣ ﹺﺰ ﹲﻝ ﻣﺰﻟﻖ‪ ،‬ﻻ‬ ‫)ِﻟﻴُ ْﺪ ِﺣﻀُﻮﺍ ﹺﺑ ِﻪ ﺍﹾﻟ َ‬
‫ﻳﺜﺒﺖ ﻓﻴﻪ ُﺧﻒّ ﻭﻻ ﻗﹶﺪﻡ ﻭﻻ ﺣﺎﻓﺮ‪ ،‬ﻗﺎﻝ ﹶﻃﺮَﻓﺔ‪:‬‬
‫ﺾ‬
‫ﲑ ﻋﻦ ﺍﻟﺪﱠﺣّ ﹺ‬ ‫ﺸﻜِﺮﻱﱠ ﺣِﺬﺍﺭُﻩُ ‪ ...‬ﻭﺣﺎ َﺩ ﻛﻤﺎ ﺣﺎ َﺩ ﺍﻟﺒﻌ ُ‬ ‫ﺕ ﻭﳓﹼﻰ ﺍﻟَﻴ ْ‬ ‫ﻭﺭَﺩ ُ‬
‫ﻼ( )‪ (٥٨‬ﳎﺎﺯﻩ َﻣﻨْﺠﻰً‪ ،‬ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ‪:‬‬ ‫)ﹶﻟ ْﻦ ﻳَﺠﹺﺪﻭﺍ ِﻣ ْﻦ ﺩُﻭﹺﻧ ِﻪ َﻣ ْﻮِﺋ ﹰ‬
‫ﺖ ﻧﻔﺲٌ ﻋﻠﻴﻬﺎ ﲢﺎﺫ ُﺭ‬ ‫ﻓﻼ ﻭﺃﹶﻟ ْ‬
‫ﺃﻱ ﻻ ﳒﺖ‪ .‬ﻭﻗﺎﻝ ﺍﻷ ْﻋﺸَﻰ‪:‬‬
‫ﺲ َﺭﺏﱠ ﺍﻟﺒﻴﺖِ ﻏﻔﹶﻠﺘَﻪ ‪ ...‬ﻭﻗﺪ ﳛﺎﺫﺭ ﻣﻨﱢﻲ ﰎ ﻣﺎ َﻳِﺌﻞﹸ‬ ‫ﻭﻗﺪ ﺃﹸﺧﺎﻟ ُ‬
‫ﺃﻱ ﻻ ﻳﻨﺠﻮ‪.‬‬
‫ﻀ َﻰ ُﺣﻘﹸﺒﹰﺎ( )‪ (٦٠‬ﺃﻱ ﺯﻣﺎﻧﹰﺎ ﻭﲨﻴﻌﻪ ﺃﺣﻘﺎﺏ‪ ،‬ﻭﻳﻘﺎﻝ ﰲ ﻣﻌﻨﺎﻩ‪ :‬ﻣﻀﺖ ﻟﻪ ِﺣﻘﹾﺒﺔ ﻭﺍﳉﻤﻴﻊ ِﺣﻘﹶﺐ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻛِﺴﺮﺓ‬ ‫)ﹶﺃ ْﻭ ﹶﺃ ْﻣ ِ‬
‫ﻭﺍﳉﻤﻴﻊ ِﻛﺴَﺮ ﻛﺜﲑﺓﹲ‪.‬‬
‫ﺴﺮُﺏُ ﻓﻴﻪ‪ ،‬ﻭﰲ ﺁﻳ ٍﺔ ﺃﺧﺮﻯ )ﻭَﺳَﺎﺭﹺﺏٌ ﺑﹺﺎﻟﻨﱠﻬَﺎ ﹺﺭ( )‪.(١٣١١‬‬ ‫ﺤ ﹺﺮ َﺳﺮَﺑﹰﺎ( )‪ (٦١‬ﺃﻱ ﻣَﺴﻠﻜﺎ ﻭﻣَﺬﻫﺒﹰﺎ ﺃﻱ َﻳ ْ‬ ‫)ﻓِﻲ ﺍ ﹾﻟَﺒ ْ‬
‫)ﻓﹶﺎ ْﺭَﺗﺪﱠﺍ َﻋﻠﹶﻰ ﺁﺛﹶﺎﺭ ِﻫﻤَﺎ ﹶﻗﺼَﺼﹰﺎ( )‪ (٦٤‬ﳎﺎﺯﻩ‪َ :‬ﻧﻜﹶﺼﺎ ﻋﻠﻰ ﺃﹶﺩﺑﺎﺭﳘﺎ ﻓﺮﺟﻌﺎ ﻗﺼﺼﺎﹰ‪ ،‬ﺭﺟﻌﺎ ﻳﻘﺼﺎﻥ ﺍﻷّﺛﺮ‪.‬‬
‫ﺖ ﺷَﻴْﺌﺎﹰ ﹺﺇﻣْﺮﹰﺍ( )‪ (٧١‬ﺃﹶﻱ ﺩﺍﻫﻴ ﹰﺔ ُﻧﻜﹾﺮﹰﺍ ﻋﻈﻴﻤﺎﹰ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﹸﺧﺮﻯ‪) :‬ﺷَﻴْﺌﺎﹰ ﹺﺇﺩّﹰﺍ( )‪ (١٩٩٠‬ﻗﺎﻝ‪:‬‬ ‫) ﹺﺟ ﹾﺌ َ‬
‫ﻗﺪ ﹶﻟ ِﻘ َﻲ ﺍﻷﻗﹾﺮﺍ ﹸﻥ ﻣﲏ ُﻧﻜﹾﺮﹰﺍ ‪ ...‬ﺩﺍﻫِﻴ ﹰﺔ َﺩ ْﻫﻴَﺎ َﺀ ﺇﺩّﹰﺍ ﺇﻣْﺮﹰﺍ‪.‬‬
‫) َﻭ ﹶﻻ ُﺗ ْﺮ ِﻫ ﹾﻘﻨﹺﻲ( )‪ (٧٣‬ﺃﻱ ﻻ ُﺗ ْﻐﺸِﲏ ﻭﻗﺎﻝ ﺯُﻫَﻴْﺮٌ‪:‬‬
‫ﲑ ﻣُﹶﻠﻌﱠ ﹺﻦ ﺍﻟ ِﻘ ْﺪ ﹺﺭ‬‫ﻭﻣُﺮﻫﱢ ُﻖ ﺍﻟﻨﱠﲑﺍﻥِ ﳛُﻤ َﺪ ﰲ ﺍﻝ ‪ ...‬ﻷﻭﺍ ِﺀ ﻏ َ‬
‫ﺲ( )‪ (٧٤‬ﺃﹶﻱ ُﻣ ﹶﻄﻬﱠﺮﺓ‪.‬‬ ‫) َﺯ ِﻛﻴﱠ ٍﺔ ﹺﺑ َﻐْﻴ ﹺﺮ َﻧ ﹾﻔ ﹴ‬
‫)ﺷَﻴْﺌﺎﹰ ُﻧﻜﹾﺮﹰﺍ( )‪ (٧٤‬ﺃﹶﻱ ﺩﺍﻫﻴﺔ‪ :‬ﹶﺃﻣْﺮﹰﺍ ﻋﻈﻴﻤﹰﺎ‪.‬‬
‫ﺿ ﹾﻔﺖُ ﺃﹶﻧﺎ‪ ،‬ﻭﺃﹶﺿﺎﻓﲏ ﺍﻟﺬﻱ ﺃﻧﺰﻟﲏ‪.‬‬
‫ﻀﻴﱢﻔﹸﻮ ُﻫﻤَﺎ( )‪ (٧٧‬ﺃﻱ ﺃﻥ ﻳُﻨﺰﻟﻮﳘﺎ ﻣﻨﺰﻝ ﺍﻷﺿﻴﺎﻑ‪ ،‬ﻭﻳﻘﺎﻝ‪ِ :‬‬ ‫)ﻓﺄﹶﺑَﻮْﺍ ﹶﺃ ﹾﻥ ُﻳ َ‬

‫)ُﻳﺮﹺﻳ ُﺪ ﹶﺃ ﹾﻥ َﻳ ْﻨ ﹶﻘﺾﱠ( )‪ (٧٧‬ﻭﻟﻴﺲ ﻟﻠﺤﺎﺋﻂ ﺇﺭﺍﺩﺓ ﻭﻻ ﻟﻠﻤﻮﺍﺕ ﻭﻟﻜﻨﻪ ﺇﺫﺍ ﻛﹶﺎﻥ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﻣِﻦ ﺭﺑﻪ ﻓﻬﻮ ﺇﺭﺩﺍﺗﻪ‪ ،‬ﻭﻫﺬﺍ‬
‫ﻗﻮﻝ ﺍﻟﻌﺮﺏ ﰲ ﻏﲑﻩ ﻗﺎﻝ ﺍﳊﺎﺭﹺﺛﻲّ‪:‬‬
‫ﺻ ْﺪ َﺭ ﺑﲏ ﺑَﺮﺍ ٍﺀ ‪ ...‬ﻭَﻳ ْﺮﻏﹶﺐ ﻋﻦ ﺩِﻣﺎ ِﺀ ﺑﲏ ﻋﻘﻴﻞ‬
‫ﺢ َ‬
‫ﻳﺮﻳﺪ ﺍﻟﺮﻣ ُ‬
‫ﻭﳎﺎﺯ )ﺃﻥ ﻳﻨﻘﺾﱠ( ﳎﺎﺯ َﻳﻘﹶﻊ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﻧﻘﻀﺖ ﺍﻟﺪﺍ ُﺭ ﺇﺫﺍ ﺍﻬﻧﺪﻣﺖ ﻭﺳﻘﻄﺖ ﻭﻗﺮﺃ ﻗﻮﻡ ﹶﺃ ﹾﻥ َﻳﻨْﻘﺎﺽﱠ ﻭﳎﺎﺯﻩ‪ :‬ﺃﻥ ﻳﻨﻘﻠﻊ ﻣﻦ‬
‫ﺃﺻﻠﻪ ﻭﻳﺘﺼﺪﻉ ﲟﻨﺰﻟﺔ ﻗﻮﳍﻢ‪ :‬ﻗﺪ ﺍﻧﻘﺎﺿﺖ ﺍﻟﺴﻦ‪ ،‬ﺃﻱ ﺍﻧﺼﺪﻋﺖ ﻭﺗﻘﻠﻌﺖ ﻣِﻦ ﺃﺻﻠﻬﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻓﺮﺍﻕ ﻛ ﹶﻘﻴْﺾ ﺍﻟﺴﱢﻦ ﺃﻱ ﻻ‬
‫ﳚﺘﻤﻊ ﺃﻫﻠﻪ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺱ ﻋﺜﹾﺮﺓﹲ ﻭﺟُﺒﻮﺭ‬‫ﱪ ﺇﻧﻪ ‪ ...‬ﻟﻜﻞ ﺃﻧﺎ ﹴ‬‫ﺾ ﺍﻟﺴﱢﻦّ ﻓﺎﻟﺼّ َ‬ ‫ﻓِﺮﺍ ﻕٌ ﻛ ﹶﻘْﻴ ﹺ‬
 ‫ﺖ ﺗﻔﻌَﻞ‪ ،‬ﻗﺎﻝ‬ ‫ﺕ َﻋﹶﻠ ْﻴ ِﻪ ﹶﺃﺟْﺮﹰﺍ( )‪ (٧٧‬ﺍﳋﺎﺀ ﻣﻜﺴﻮﺭﺓ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ ﻣﻌﲎ ﺃﺧﺬﺕ ﻓﻜﺎﻥ ﳐﺮﺟﻬﺎ ﳐﺮﺝ ﻓﻌِﻠ َ‬ ‫ﺨ ﹾﺬ َ‬‫ﺖ ﹶﻟَﺘ ِ‬‫) ﻟ ْﻮ ِﺷ ﹾﺌ َ‬
‫ﺍﳌﹸﻤﺰﱢﻕ ﺍﻟ َﻌ ْﺒ ِﺪﻱّ‪:‬‬
‫ﻕ‬
‫ﺕ ﹺﺭﺟْﻠ ﹺﻲ ﺇﱃ َﺟﻨْﺐ ﻏﹶﺮْﺭﻫﺎ ‪َ ...‬ﻧﺴِﻴﻔﹰﺎ ﻛﹸﺄ ﹾﻓ ﺤُﻮﺹ ﺍﻟﻘﻄﺔ ﺍﳌﻄﱢﺮ ﹺ‬ ‫ﻭﻗﺪ ﲣِﺬ ْ‬
‫ﺐ ﺍﻷﺛﹾﺮ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﰲ ﺧِﻼﻝ ﺍﻟﺮﺟﹺﻞ؛ ﻭﺃﻓﺤﻮﺹ ﺍﻟﻘﹶﻄﺎ ِﺓ‪ :‬ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ َﺗﺒﹺﻴﺾ ﻓﻴﻪ‪ .‬ﻭﺍﳌﻄﺮﻕ ﺍﻟﱵ‬ ‫ﺍﻟﻨﺴِﻴﻒ ﻣﻮﺿﻊ ﺍﻟﻌُﻘ ﹺ‬
‫ﺗﺮﻳﺪ ﺃﻥ ﺗﺒﻴﺾ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻗﺪ ﻃﺮﱠﻗﺖ ﺍﳌﺮﺃﺓ ﻟﻮﻟﺪﻫﺎ ﺇﺫﺍ ﺍﺳﺘﻘﺎﻡ ﻟﻴَﺨﺮُﺝ‪.‬‬
‫ﻚ( )‪ (٧٩‬ﺃﻱ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻭﺃﻣﺎﻣﻬﻢ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫) َﻭﻛﹶﺎ ﹶﻥ َﻭﺭَﺍ َﺀ ُﻫ ْﻢ َﻣِﻠ ٌ‬
‫ﺃﹶﺗﺮﺟﻮ ﺑﻨﻮ ﻣﺮﻭﺍ ﹶﻥ َﺳ ْﻤﻌِﻲ ﻭﻃﺎﻋِﺘﻲ ‪ ...‬ﻭﻗﻮﻣﻲ ﺗَﻤِﻴﻢٌ ﻭﺍﻟﻔﹶﻼ ﹸﺓ ﻭﺭﺍﺋﻴﺎ‬
‫ﺃﻱ ﺃﻣﺎﻣﻲ‪.‬‬
‫)ﹶﺃ ﹾﻥ ُﻳ ْﺮ ِﻫﻘﹶﻬﻤﺎ( )‪ (٨٠‬ﺃﻱ ﻳَﻐﺸِﻴَﻬﻤﺎ‪.‬‬
‫ﺏ ُﺭﺣْﻤﹰﺎ( )‪ (٨١‬ﻣﻌﻨﺎﻫﺎ ﻣﻌﲎ َﺭﺣْﻤﹰﺎ ﻣﺜﻞ ﻋ ُﻤ ْﺮ ﻭﻋَﻤﺮ ﻭ ُﻫﻠﹾﻚ ﻭ َﻫﻠﹾﻚ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫) َﻭﹶﺃ ﹾﻗ َﺮ َ‬
‫ﻚ ﻋﻨﺪَﻫﺎ ﹸﻇ ﹾﻠ ُﻢ‬ ‫ﻓﻼ ﻭﻣَُﻨﺰﱢ ﹺﻝ ﺍﻟﻔﹸﺮﻗﺎ ‪ِ ...‬ﻥ ﻣﺎﹶﻟ َ‬
‫ﲔ ﻭﺍﻟﺮﱡﺣْﻢُ‬ ‫ﻭﻛﻴﻒ ﺑﻈﻠﻢ ﺟﺎﺭﻳ ٍﺔ ‪ ...‬ﻭﻣﻨﻬﺎ ﺍﻟﻠﱢ ُ‬
‫ﻗﺎﻝ ﺍﻟَﻌ ﺠﱠﺎﺝ‪:‬‬
‫ﺝ ُﺭ ْﺣ ُﻢ ﻣﻦ َﺗ َﻌﻮﱠﺟﺎ‬ ‫ﻭﱂ ُﺗ َﻌﻮﱠ ْ‬
‫)ﹶﻓﹶﺄ ْﺗَﺒ َﻊ ﺳَﺒَﺒﺎﹰ( )‪ (٨٥‬ﺃﻱ ﻃﺮﻳﻘﹰﺎ ﻭﺃﺛﺮﹰﺍ ﻭ َﻣْﻨﻬَﺠﹰﺎ‪.‬‬
‫)ﻓِﻲ َﻋ ْﻴ ﹴﻦ َﺣ ِﻤﹶﺌ ٍﺔ( )‪ (٨٦‬ﺗﻘﺪﻳﺮﻫﺎ‪ :‬ﹶﻓ ِﻌﹶﻠ ﹲﺔ ﻭﻣَﺮﺳِﺔ ﻭﻫﻲ ﻣﻬﻤﻮﺯﺓ‪ ،‬ﻷﻥ ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺫﺍﺕ ﲪﺄﺓٍ‪ ،‬ﻗﺎﻝ‪:‬‬
‫ﲡﺊ ِﲟﻠﹾﺌﻬﺎ ﻳﻮﻣﹰﺎ ﻭﻳﻮﻣﹰﺎ ‪ ...‬ﲡﺊ ﲝﻤﺄ ٍﺓ ﻭﻗﻠﻴﻞ ﻣﺎ ِﺀ‬
‫ﻭﻗﺎﻝ ﺣﺎﺗِﻢ ﻃﻲّ‪:‬‬
‫ﺠ ﹾﻔ ﹺﺮ‬
‫ﲑ ﻭﱂ ‪ ...‬ﺃﺗﺮﻙ ﺍﻷُﻃﻢ ﲪﺄ ﹶﺓ ﺍﹾﻟ َ‬ ‫ﺖ ﺑﺎﳌﺎ ِﺀ ﺍﻟﻨّﻤ ﹺ‬ ‫ﻭﺳُﻘﻴ ُ‬
‫ﺍﻟﻨﻤﲑ ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺗﺴﻤَﻦ ﻋﻨﻪ ﺍﳌﺎﺷﻴﺔ‪ .‬ﻭﻣﻦ ﱂ ﻳﻬﻤﺰﻫﺎ ﺟﻌﻞ ﳎﺎﺯﻩ ﳎﺎﺯ ﻓﹸﻌِﻠﺔ ﻣﻦ ﺍﳊﺮّ ﺍﳊﺎﻣﻲ ﻭﻣﻮﺿﻌﻬﺎ ﺣﺎﻣﻴﺔ‪.‬‬
‫)َﺑ ْﻴ َﻦ ﺍﻟﺴﱡﺪﱠ ْﻳ ﹺﻦ( )‪ (٩٣‬ﻣﻀﻤﻮﻡ ﺇﺫﺍ ﺟﻌﻠﻮﻩ ﳐﻠﻮﻗﹰﺎ ﻣﻦ ﻓﻌﻞ ﺍﷲ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻓﻌﻞ ﺍﻵﺩﻣﻴﲔ ﻓﻬﻮ َﺳﺪّ‪ ،‬ﻣﻔﺘﻮﺡ‪.‬‬
‫ﺝ( )‪ (٩٤‬ﻻ ﻳﻨﺼﺮﻓﺎﻥ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻬﻤﺰ ﺃﻟﻘﻴﻬﻤﺎ ﻭﺑﻌﻀﻬﻢ ﻻ ﻳﻬﻤﺰﻫﺎ‪ ،‬ﻗﺎﻝ ﺭُﺅْﺑﺔ‪:‬‬ ‫ﺝ َﻭﻣَﺄﺟُﻮ َ‬ ‫)ﻳَﺄﺟُﻮ َ‬
‫ﺝ ﻭﻣﺄﺟﻮﺝ ﻣﻌﺎ ‪ ...‬ﻭﻋﺎﺩ ﻋﺎﺩٌ ﻭﺍﺳﺘﺠﺎﺷﻮﺍ ﻧُﺒﱠﻌﺎ‬ ‫ﻟﻮ ﺃﻥ ﻳﺄﺟُﻮ َ‬
‫ﻓﻠﻢ ﻳﺼﺮّﻓﻬﺎ‪.‬‬
‫ﺤﺪِﻳ ِﺪ( )‪ (٩٦‬ﺃﻱ ِﻗﻄﹶﻊ ﺍﳊﺪﻳﺪ ﻭﺍﺣﺪﻬﺗﺎ ُﺯ ْﺑﺮﺓ‪.‬‬ ‫)ﺯَُﺑ َﺮ ﺍﹾﻟ َ‬
‫)َﺑ ْﻴ َﻦ ﺍﻟﺼﱠ َﺪﹶﻓ ْﻴ ﹺﻦ( )‪ (٩٦‬ﻓﺒﻌﻀﻬﻢ ﻳﻀﻤﻬﺎ ﻭﺑﻌﻀﻬﻢ ﻳﻔﺘﺤﻬﺎ ﻭﳛﺮّﻙ ﺍﻟﺪﺍﻝ‪ ،‬ﻭﳎﺎﺯﳘﺎ ﻣﺎ ﺑﲔ ﺍﻟﻨﺎﺣﻴﺘﲔ ﻣﻦ ﺍﳉَﺒﹶﻠ ْﻴﻦﹺ‪ ،‬ﻭﻗﺎﻝ‪:‬‬
‫ﺽ ﺍﻟﺼﱡﺪﻓ ْﻴ ﹺﻦ ‪ ...‬ﻧﺎﺣﻴﺘﻴﻬﺎ ﻭﺃﻋﺎﱄ ﺍﻟﺮﱡ ﹾﻛَﻨَﻴ ْﻴ ﹺﻦ‬ ‫ﺕ ﻣﺎ ﺑﲔ َﻋ ْﺮ ﹺ‬ ‫ﻗﺪ ﺃﺧﺬ ْ‬
‫ﺻﺐﱠ ﻋﻠﻴﻪ ﺣﺪﻳﺪﹰﺍ ﺫﺍﺋﺒﺎﹰ‪ ،‬ﻗﺎﻝ‪:‬‬ ‫ﻍ َﻋﹶﻠ ْﻴ ِﻪ ِﻗﻄﹾﺮﹰﺍ( ‪ (٠٩٦‬ﺃﻱ ﹶﺃ ُ‬ ‫)ﹸﺃ ﹾﻓ ﹺﺮ ﹾ‬
‫ﺖ‬
‫ﻑ ﺣﺪﻳﺪُﻩ ‪ ...‬ﺟُﺮﺍﺯﹰﺍ ﻣﻦ ﺃﻗﻄﺎ ﹺﺭ ﺍﳊﺪﻳﺪ ﺍﳌﹸﻨﻌﱠ ِ‬ ‫ﺣُﺴﺎﻣﹰﺎ ﹶﻛﻠﹶﻮ ِﻥ ﺍ ﹾﻟﻤِﻠﺢ ﺻﺎ ٍ‬
‫ﲨﻊ ﻗِﻄﺮﹴ‪ ،‬ﻭﺟﻌﻠﻪ ﻗﻮﻡ ﺍﻟﺮﱠﺻﺎﺹ ﺍﻟﻨﱡﻘﺮ‪.‬‬
‫ﺕ ﻓﻮﻕ ﺍﳉﺒﻞ ﻭﻓﻮﻕ ﺍﻟﺒﻴﺖ‪ ،‬ﺃﻱ ﻋﻠﻮﺗﻪ‪.‬‬ ‫)ﹶﻓﻤَﺎ ﺍﺳْﺘَﻄﹶﺎﻋُﻮﺍ ﹶﺃ ﹾﻥ ﻳﻈ َﻬﺮُﻭ ُﻩ( )‪ (٩٧‬ﺃﻱ ﺃﻥ ﻳﻌﻠﻮﻩ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻇﻬﺮ ُ‬
‫) َﺟ َﻌﹶﻠﻪُ َﺩﻛﱠﺎ َﺀ( )‪ (٩٨‬ﺃﻱ ﺗﺮﻛﻪ ﻣﺪﻛﻮﻛﹰﺎ ﺃﻱ ﺃﻟﺰﻗﻪ ﺑﺎﻷﺭﺽ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﻧﺎﻗﺔ َﺩﻛﱠﺎ ُﺀ ﺃﻱ ﻻ ﺳَﻨﺎ َﻡ ﳍﺎ ﻣﺴﺘﻮﻳﺔ ﺍﻟﻈﻬﺮ‪ ،‬ﻗﺎﻝ‬
‫ﺍ َﻷ ﹾﻏﹶﻠﺐُ‪:‬‬
 ‫ﲑ ﻏﺎ ﹴﺭ َﺩﻙﱠ ﻏﺎﺭﹰﺍ ﻓﺎﻬﻧﹶﺪ ْﻡ‬
‫ﻫﻞ ﻏ ُ‬
‫ﻭﺍﻟﻌﺮﺏ ﺗﺼﻒ ﺍﻟﻔﺎﻋﻞ ﻭﺍﳌﻔﻌﻮﻝ ﲟﺼﺪﺭﳘﺎ ﻓﻤﻦ ﺫﻟﻚ ) َﺟﻌَﻠ ُﻪ ﺩﻛﹼﹰﺎ( ﺃﻱ ﻣﺪﻛﻮﻛﹰﺎ‪.‬‬
‫ﺦ ﻓِﻲ ﺍﻟﺼﱡﻮ ﹺﺭ( )‪ (٩٩‬ﻭﺍﺣﺪﻬﺗﺎ ﺻﻮﺭﺓ ﺧﺮﺟﺖ ﳐﺮﺝ ﺳُﻮﺭﺓ ﺍﳌﺪﻳﻨﺔ ﻭﺍﳉﻤﻴﻊ ﺳﻮﺭ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ‬ ‫) َﻭﻧُِﻔ َ‬
‫ﺍﳌﻀﻤﺮ ﻓﻴﻪ ﺃﻱ ﻧُﻔﺦ ﻓﻴﻬﺎ ﺃﺭﻭﺍﺣﻬﺎ‪.‬‬
‫ﻼ ﻭﺍﻟﺼﻨﻊ ﻭﺍﻟﺼﻨﻌﺔ ﻭﺍﻟﺼﻨﻴﻊ ﻭﺍﺣﺪ‪ ،‬ﻭﻳﻘﺎﻝ ﻓﺮﺱ ﺻﻨﻴﻊ ﺃﻱ ﻣﺼﻨﻮﻉ‪.‬‬ ‫ﺻﻨْﻌﹰﺎ( )‪ (١٠٤‬ﺃﻱ ﻋﻤ ﹰ‬ ‫ﺴﻨُﻮ ﹶﻥ ُ‬
‫ﺤِ‬ ‫)ُﻳ ْ‬
‫ﻼ‪.‬‬
‫) ﹶﻻ َﻳ ْﺒﻐُﻮ ﹶﻥ ﻋَﻨْﻬَﺎ ِﺣ َﻮ ﹰﻻ( )‪ (١٠٨‬ﺃﻱ ﻻ ﻳﺮﻳﺪﻭﻥ ﻭﻻ ﻳُﺤﺒّﻮﻥ ﻋﻨﻬﺎ ﲢﻮﻳ ﹰ‬
‫ﰎ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ ‪ :‬ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ‬

‫ﱄ ﻣِﻦ ﻭﱠﺭَﺍﺋِﻲ " ﺃﻱ ﺑﲏ ﺍﻟﻌﻢ ﻣﻦ ﻭﺭﺍﺋﻲ ‪ ،‬ﺃﻱ ﻗﺪﺍﻣﻲ ﻭﺑﲔ ﻳﺪﻱ ﻭﺃﻣﺎﻣﻲ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫" ﻭﺇﻧﱢﻲ ِﺧ ﹾﻔﺖُ ﺍ ﹾﳌ َﻮﹶﺍ ﹶ‬

‫ﺃﹶﺗَﺮﺟﻮ ﺑﲏ َﻣﺮْﻭﺍﻥ َﺳﻤْﻌﻲ ﻭﻃﺎﻋﱵ ‪ ...‬ﻭﹶﻗﻮْﻣﻲ ﲤﻴﻢ ﻭﺍﻟﻔﹶﻼﺓ ﻭﺭﺍﺋﻴﺎ‬

‫ﺐ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﺃﰊ ﳍ ﹴ‬
‫ﻼ ﻣَﻮﺍﻟﻴﻨﺎ ‪ ...‬ﻻ ﺗُﻈﻬﺮﻥﱠ ﻟﻨﺎ ﻣﺎ ﻛﺎﻥ َﻣﺪْﻓﻮﻧﺎ‬ ‫ﻼ ﺑﲏ ﻋﻤﻨّﺎ َﻣ ْﻬ ﹰ‬‫َﻣ ْﻬ ﹰ‬
‫ﺖ ﺍ ْﻣ َﺮﹶﺃﺗِﻲ ﻋَﺎﻗِﺮﹰﺍ " ﺃﻱ ﻻ ﺗﻠﺪ ‪ ،‬ﻭﻛﺬﻟﻚ ﻟﻔﻆ ﺍﳌﺬﻛﺮ ﻣﺜﻞ ﺍﻷﻧﺜﻰ ‪ ،‬ﻗﺎﻝ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ‪:‬‬ ‫" ﻭﻛﺎَﻧ َ‬
‫ﺖ ﺃﻋﻮ َﺭ ﻋﺎﻗﺮﹰﺍ ‪َ ...‬ﺟﺒﺎﻧﹰﺎ ﻓﻤﺎ ُﻋﺬﹾﺭﻯ ﹶﻟﺪَﻯ ﻛﻞ ﻣَ ﺤْﻀِﺮ‬ ‫ﻟﹶﺒﺌﺲ ﺍﻟ ﹶﻔﺘَﻰ ﺇﹺﻥ ﻛﻨ ُ‬
‫ﻚ َﻭِﻟﻴّﹰﺎ " ﺃﻱ ﻣﻦ ﻋﻨﺪﻙ ﻭﻟﺪﹰﺍ ﻭﻭﺍﺭﺛﺎﹰ ﻭﻋﻀﺪﹰﺍ ﺭﺿﻴﹰﺎ ﻳﺮﺛﲏ ؛ ﻳﺮﻓﻌﻪ ﻗﻮﻡ ﻋﻠﻰ ﺍﻟﺼﻔﺔ ‪ ،‬ﳎﺎﺯﻩ ‪ :‬ﻫﺐ ﱄ‬ ‫ﱄ ﻣِﻦ ﹶﻟﺪُ ْﻧ َ‬
‫ﺐ ﹺ‬
‫" ﹶﻓ َﻬ ْ‬
‫ﻭﻟﻴﹰﺎ ﻭﺍﺭﺛﹰﺎ ‪ ،‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺍﺋﺘﲏ ﺑﺪﺍﺑﺔ ﺃﺭﻛﺒﻬﺎ ‪ ،‬ﺭﻓﻊ ﻷﻥ ﻣﻌﻨﺎﻫﺎ ‪ :‬ﺍﺋﺘﲏ ﺑﺪﺍﺑﺔ ﺗﺼﻠﺢ ﱄ ﺃﻥ ﺃﺭﻛﺒﻬﺎ ؛ ﻭﱂ ﻳﺮﺩ ﺍﻟﺸﺮﻁ ﻭﻣﻦ‬
‫ﺟﺰﻣﻪ ﻓﻌﻠﻰ ﳎﺎﺯ ﺍﻟﺸﺮﻳﻄﺔ ﻭﺍﺠﻤﻟﺎﺯﺍﺓ ﻛﻘﻮﻟﻚ ‪ :‬ﻓﺈﻧﻚ ﺇﻥ ﻭﻫﺒﺘﻪ ﱄ ﻭﺭﺛﲏ ‪.‬‬
‫" ﻳَﺎ َﺯﻛﹶﺮﻳﱠﺎ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﻛﺄﻧﻚ ﻗﻠﺖ ‪ " :‬ﻓﻘﻠﻨﺎ ﻳﺎ ﺯﻛﺮﻳﺎ " ﻭﻓﻴﻪ ﺛﻼﺙ ﻟﻐﺎﺕ ‪ :‬ﺯﻛﺮّﻳﺎﺀ ﳑﺪﻭﺩ ‪ ،‬ﻭﺯﻛﺮّﻳﺎ ﺳﺎﻛﻦ‬
‫‪ ،‬ﻭ َﺯﻛﹶﺮﻯﱞ ﺗﻘﺪﻳﺮﻩ ﲞِﺘﻲﱞ ‪.‬‬
‫" ِﻣ َﻦ ﺍﻟ ِﻜَﺒ ﹺﺮ ِﻋِﺘﻴّﹰﺎ " ﻛﻞ ﻣﺒﺎﻟﻎ ﻣﻦ ﻛﱪ ﺃﻭ ﻛﻔ ﹴﺮ ﺃﻭ ﻓﺴﺎ ٍﺩ ﻓﻘﺪ ﻋﺘﺎ ﻳﻌﺘﻮ ﻋﺘﻴﺎﹰ ‪.‬‬
‫" ﻫُ َﻮ َﻋﹶﻠﻲﱠ ﻫَﻴﱢﻦٌ " ﺃﻱ ﺃﻫﻮﻥ ‪.‬‬
‫" َﻭ َﺣﻨَﺎﻧﺎ ﻣﱢﻦ ﻟﱠ ُﺪﻧﱠﺎ " ﺃﻱ ﺭﲪﺔ ﻣﻦ ﻋﻨﺪﻧﺎ ‪ ،‬ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻜﻨﺪﻱ ‪:‬‬
‫ﻚ ﺫﺍ ﺍﳊﹶﻨﺎ ِﻥ‬
‫ﻭﳝﻨَ ﺤُﻬﺎ ﺑﻨﻮ َﺷﻤَﺠﻲ ﺑﻦ َﺟ ْﺮ ﹴﻡ ‪َ ...‬ﻣﻌِﻴ َﺰﻫُﻢُ َﺣﻨَﺎﻧ َ‬
‫ﻭﻗﺎﻝ ﺍﳊﻄﻴﺌﺔ ‪:‬‬
‫ﺗَﺤﻨﱠ ْﻦ ﻋﻠﻰﱠ ﻫﺪﺍ َﻙ ﺍﳌﻠﻴﻚ ‪ ...‬ﻓﺈﻥ ﻟﻜﻞ ﻣﻘﺎ ﹴﻡ ﻣﻘﺎﻻ‬
‫ﺃﻱ ﺗﺮﺣﻢ ‪ ،‬ﻭﻋﺎﻣﺔ ﻣﺎ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﳌﻨﻄﻖ ﻋﻠﻰ ﻟﻔﻆ ﺍﻻﺛﻨﲔ ‪ ،‬ﻗﺎﻝ ﻃﺮﻓﺔ ﺍﻟﻌﺒﺪﻱ ‪:‬‬
‫ﺾ‬
‫ﻚ ﺑﻌﺾ ﺍﻟﺸﺮّ ﺃﻫﻮﻥﹸ ﻣﻦ ﺑﻌ ﹺ‬ ‫ﺃﺑﺎ ﻣُﻨْﺬﺭ ﺃﻓﻨﻴﺖ ﻓﺎﺳﺘﺒﻖ ﺑﹺﻌﻀﻨَﺎ ‪ ...‬ﺣَﻨﺎَﻧْﻴ َ‬
‫" ﺇ ِﺫ ﺍﻧْﺘَﺒَﺬﺕْ ِﻣ ْﻦ ﺃﹶﻫْﻠِﻬَﺎ " ﺍﻋﺘﺰﻟﺖ ﻭﺗﻨﺤﺖ ‪.‬‬
‫" َﻣﻜﹶﺎﻧﹰﺎ ﺷ ْﺮِﻗﻴّﹰﺎ " ﳑﺎ ﻳﻠﻲ ﺍﳌﺸﺮﻕ ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺧﲑ ﻣﻦ ﺍﻟﻐﺮﰊ ﺍﻟﺬﻱ ﻳﻠﻲ ﺍﳌﻐﺮﺏ ‪.‬‬
 ‫ﺼﻴّﹰﺎ " ﺃﻱ ﺑﻌﻴﺪﺍ ‪.‬‬ ‫" ﻣَﻜﺎَﻧﹰﺎ ﹶﻗ ِ‬
‫ﺨﻠِﺔ " ﳎﺎﺯﻫﺎ ﺃﻓﻌﻠﻬﺎ ﻣﻦ ﺟﺎﺀﺕ ﻫﻲ ﻭﺃﺟﺎﺀ ﻏﲑﻫﺎ ﺇﻟﻴﻪ ‪ ،‬ﻳﻘﺎﻝ ﰲ ﺍﳌﺜﻞ ‪ :‬ﺷﺮ ﻣﺎ‬ ‫ﻉ ﺍﻟﻨﱠ ْ‬
‫ﱃ ﹺﺟ ﹾﺬ ﹺ‬ ‫ﺽﺇﹶ‬ ‫" ﹶﻓﹶﺄﺟَﺎ َﺀﻫَﺎ ﺍ ﹾﻟ َﻤ ﺨَﺎ ُ‬
‫ﺃﺟﺎﺀﱐ ﺇﱃ ﳐﻪ ﻋﺮﻗﻮﺏ ‪ ،‬ﻭﻗﺎﻝ ﺯﻫﲑ ‪:‬‬
‫ﻭﺟﺎ ﹴﺭ ﺳﺎﺭ ﻣﻌﺘﻤﺪﹰﺍ ﺇﻟﻴﻜﻢ ‪ ...‬ﺃﺟﺎﺀﺗْﻪ ﺍﳌﺨﺎﻓﹸﺔ ﻭﺍﻟﺮﱠﺟﺎﺀ‬
‫ﺖ ﹺﻧﺴْﻴﹰﺎ ﻣﱠﻨْﺴِﻴﺎﹰ " ﻭﻫﻮ ﻣﺎ ﻧُﺴﻲ ﻣِﻦ ﻋﺼﹰﺎ ﺃﻭ ﺃﺩﻭﺍ ٍﺓ ﺃﻭ ﻏﲑ ﺫﻟﻚ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻨﻔﺮﻱ ‪:‬‬ ‫" ﻭﻛ ْﻨ ُ‬
‫ﺖ‬
‫ﺤﺪّﺛﹾﻚ َﺗ ْﺒﹶﻠ ِ‬ ‫ﻛﹶﺄﻥﱠ ﳍﺎ ﰲ ﺍﻷﺭﺽ َﻧﺴْﻴﹰﺎ َﺗﻘﹸﺼﱡﻪ ‪ ...‬ﻋﻠﻰ ﺃﹶﻣﱢﻬﺎ ﻭﺇ ﹾﻥ ُﺗ َ‬
‫ﺃﻱ ﺗﻘﻄﻊ ﺍﳊﺪﻳﺚ ﺍﺳﺘﺤﻴﺎ ًﺀ ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪:‬‬
‫ﺖ ﺑﹺﻨﺴ ﹴﻲ ﰲ َﻣﻌّﺪ ﻭﻻ ﺩَﺧ ﹺﻞ‬ ‫ﺴ ُ‬‫ﺃﲡﻌﻠﻨﺎ ﻗﻴﺲٌ ﻟِﻜﻠﺐ ﺑﻀﺎﻋ ﹰﺔ ‪ ...‬ﻭﻟ ْ‬
‫ﻭﻗﺎﻝ ﺩﻛﲔ ﺍﻟﻔﻘﻴﻤﻲ ‪:‬‬
‫ﺲ‬
‫ﺴَﺒ ﹺ‬ ‫ﻛﺎﻟﻨﱠﺴْﻲ ُﻣﻠﹾﻘ ًﻰ ﺑﺎﳉﹶﻬﺎ ِﺩ ﺍﻟَﺒ ْ‬
‫ﺍﳉﻬﺎﺩ ﻏﻠﻆﹲ ﻣﻦ ﺍﻷﺭﺽ ‪.‬‬
‫" َﺳ ﹺﺮﻳّﹰﺎ " ﺃﻱ ﻬﻧﺮﹰﺍ ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ‪:‬‬
‫ﺽ ﺍﻟﺴﱠ ﹺﺮﻱﱢ ﻓﻐﺎﺩﺭﺍ ‪ ...‬ﻣﺴﺠﻮﺭ ﹰﺓ ﻣﺘﺠﺎﻭ ﹺﺭﹰﺍ ﹸﻗ ﻼﹼﻣُﻬﺎ‬ ‫ﻓﺮﻣﻰ ﻬﺑﺎ ﻋُ ْﺮ َ‬
‫ﻣﺴﺠﻮﺭﺓ ﺃﻱ ﳑﻠﻮﺀﺓ ‪ ،‬ﺍﻟﻘﻼﻡ ﺷﺠﺮ ﻳﺸﺒﻪ ﺍﻟﻘﺎﻗﻠﻲ ﻭﻫﻮ ﻧﺒﺖ ‪.‬‬
‫ﺨﻠِﺔ " ﳎﺎﺯﻩ ‪ُ :‬ﻫﺰّﻱ ﺇﻟﻴﻚ ﺟﺬﻉ ﺍﻟﻨﺨﻠﺔ ‪ ،‬ﺍﻟﻴﺎﺀ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ‪ ،‬ﻭﻗﺎﻝ ‪:‬‬ ‫ﻉ ﺍﻟﻨﱠ ْ‬‫ﺠ ﹾﺬ ﹺ‬
‫" َﻭ ُﻫﺰﱢﻱ ﹺﺇﹶﻟﻴْﻚ ﹺﺑ ﹺ‬
‫ﺝ‬
‫ﻧَﻀﺮﺏ ﺑﺎﻟﺒﹺﻴﺾ ﻭﻧﺮﺟﻮ ﺑﺎﻟ ﹶﻔ َﺮ ْ‬
‫ﻣﻌﻨﺎﻩ ‪ :‬ﻭﻧﺮﺟﻮ ﺍﻟﻔﺮﺝ ‪.‬‬
‫ﻚ " ﻣﻦ ﺟﻌﻞ " ﻳﺴﺎﻗﻂ " ﺑﺎﻟﻴﺎﺀ ﻓﺎﳌﻌﲎ ﻋﻠﻰ ﺍﳉﺬﻉ ﻭﻣﻦ ﺟﻌﻠﻪ ﺑﺎﻟﺘﺎﺀ ﻓﺎﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻨﺨﻠﺔ ﻭﻫﻲ ﺳﺎﻛﻨﺔ ﺇﺫﺍ‬ ‫ﻂ َﻋﹶﻠ ْﻴ ِ‬‫" َﻳﺴﱠﺎﹶﻗ ﹾ‬
‫ﻛﺎﻧﺖ ﰲ ﻣﻮﺿﻊ ﺍﺠﻤﻟﺎﺯﺍﺕ ﻭﻣﻮﺿﻊ " ﻳﺴﱠﺎﻗﻂ " ﰲ ﻣﻮﺿﻊ ﻳﺴﻘﻂ ﻋﻠﻴﻚ ﺭﻃﺒﹰﺎ ﺟﻨﻴﹰﺎ ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ‪ ،‬ﻗﺎﻝ ﺃﻭﰱ ﺍﺑﻦ‬
‫ﻣﻄ ﹴﺮ ﺍﳌﺎﺯﱐ ‪:‬‬
‫ﲣﺎﻃﱠﺄﹶﺕ ﺍﻟﻨﱠﺒ ﹸﻞ ﺃﹶﺣﺸﺎﺀَﻩ ‪ ...‬ﻭﹸﺃﺧﱢﺮ ﻳَﻮﻣﻰ ﻓﻠﻢ ُﻳﻌَﺠ ﹺﻞ‬
‫ﲣﺎﻃﱠﺄﺕ ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﺃﺧﻄﺄﺕ ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻕ ﺃﻧﺸﺪﺍ‬ ‫ﺭﰊ ﻛﺮﱘٌ ﻻ ﻳﻜﺪﱢﺭ ﻧﹺﻌﻤ ﹰﺔ ‪ ...‬ﻭﺇﺫﺍ ُﺗﻨُﻮﺷﺪ ﺑﺎﳌﻬَﺎ ﹺﺭ ﹺ‬
‫ﻫﻮ ﰲ ﻣﻮﺿﻊ ﻧﺸﺪ ‪ ،‬ﺃﻱ ﺳﺌﻞ ﺑﺎﳌﻬﺎﺭﻕ ﻭﻫﻲ ﺍﻟﻜﺘﺐ ‪ ،‬ﻗﺎﻝ ﺃﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪:‬‬
‫ﺖ ﺳِﺮﺑﺎﻟِﻲ‬ ‫ﺏ ﺗﻨَﺎﺳﺎِﱐ ﺇﺫﺍ ﻗﻤ ُ‬ ‫ﺽ ﹶﻃﻔﹾﻠ ٍﺔ ‪ ...‬ﻟﹶﻌﻮ ﹴ‬ ‫ﻭﻣﺜِﻠﻚ ﺑﻴﻀﺎ ِﺀ ﺍﻟﻌﻮﺍﺭ ﹺ‬
‫ﰲ ﻣﻌﲎ ﺗﻨﺴﻴﲏ ‪ .‬ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﻱ ﻭﻻ ﻧﺴﱠﺄﺗﻜﻢ ﻏﹶﻀَﱯ‬ ‫ﺕ ﻟﻜﻢ ‪ ...‬ﺑﻴﻌﻰ ﻗﺮﺍ َ‬ ‫ﻒ ﻣﺎ ﻏﻔﺮ ُ‬ ‫ﻟﻮﻻ ﻋﻈﺎ ُﻡ ﹶﻃﺮﹺﻳ ٍ‬
‫ﺃﻱ ﻣﺎ ﺃﻧﺴﺄﺗﻜﻢ ﻟﻮﻻ ﻋﻈﺎﻡ ﻃﺮﻳﻒ ‪ ،‬ﻳﻌﲏ ﻃﺮﻳﻒ ﺑﻦ ﲤﻴﻢ ﺍﻟﻌﻨﱪﻱ ‪ ،‬ﻗﺘﻠﻪ ﲪﺼﻴﺼﺔ ﺍﻟﺸﻴﺒﺎﱐ ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﺷﺮﺍﺣﻴﻞ ‪.‬‬
‫ﺻﻮْﻣﹰﺎ " ﻳﻘﺎﻝ ﻟﻜﻞ ﳑﺴﻚ ﻋﻦ ﺷﻲﺀ ﻣﻦ ﻃﻌﺎﻡ ﺃﻭ ﺷﺮﺍﺏ ﺃﻭ ﻛﻼﻡ ﺃﻭ ﻋﻦ ﺃﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ﻭﻋﻴﺒﻬﻢ‬ ‫" ﺇﱐﱠ َﻧ ﹶﺬ ْﺭﺕُ ﻟﻠ ﹺﺮﺣﱠ ْﻤ ﹺﻦ َ‬
‫ﺻﺎﺋﻢ ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﺬﺑﻴﺎﱐ ‪.‬‬

‫ﺖ ﺍﻟَﻌ ﺠَﺎﺝ ﻭﺧﻴﻞﹲ َﺗ ْﻌﻠﹸﻚُ ﺍﻟﹸﻠ ﺠُﻤﺎ‬

‫ﺧَﻴﻞﹲ ﺻﻴﺎﻡٌ ﻭﺧﻴﻞﹲ ﻏﲑ ﺻﺎﺋﻤﺔ ‪ ...‬ﲢ َ‬
‫" ﺷﻴﺌﺎﹰ ﻓﹶﺮﻳّﹰﺎ " ﺃﻱ ﻋﺠﺒﹰﺎ ﻓﺎﺋﻘﹰﺎ ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﻞ ﺷﻲﺀ ﻓﺎﺋﻖ ﻣﻦ ﻋﺠﺐ ﺃﻭ ﻋﻤﻞ ﺃﻭ ﺟﺮﻯ ﻓﻬﻮ ﻓﺮﻱٌ ‪.‬‬
‫ﺻﹺﺒﻴﱠﹰﺎ " ﻭﻝ " ﻛﺎﻥ " ﻣﻮﺍﺿﻊ ‪ ،‬ﻓﻤﻨﻬﺎ ﳌﺎ ﻣﻀﻰ ‪ ،‬ﻭﻣﻨﻬﺎ ﳌﺎ ﺣﺪﺙ ﺳﺎﻋﺘﻪ ﻭﻫﻮ ‪ :‬ﻛﻴﻒ ﻧﻜﻠﻢ ﻣﻦ‬ ‫ﰲ ﺍ ﹾﻟ َﻤ ْﻬ ِﺪ َ‬
‫" َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ ﹺ‬
 ‫ﺣﺪﺙ ﰲ ﺍﳌﻬﺪ ﺻﺒﻴﹰﺎ ‪ ،‬ﻭﻣﻨﻬﺎ ﳌﺎ ﳚﻴﺊ ﺑﻌﺪ ﰲ ﻣﻮﺿﻊ " ﻳﻜﻮﻥ " ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺇﻥ ﻳَﺴﻤﻌﻮﺍ ﺭﹺﻳﺒﺔ ﻃﺎﺭﻭﺍ ﻬﺑﺎ ﻓﹶﺮﺣﹰﺎ ‪ ...‬ﻣﲎ ﻭﻣﺎ ﻳَﺴﻤﻌﻮﺍ ﻣﻦ ﺻﺎﱀ َﺩﻓﹶﻨﻮﺍ‬
‫ﷲ ﻋَﻠﻴﻤﹰﺎ ﺣَﻜﻴﹺﻤﹰﺎ " ﻓﻴﻤﺎ ﻣﻀﻰ ﻭﺍﻟﺴﺎﻋﺔ ‪ ،‬ﻭﻓﻴﻤﺎ ﻳﻜﻮﻥ ﻭﳚﻲ " ﻛﺎﻥ " ﺃﻳﻀﹰﺎ ﺯﺍﺋﺪﺓ ﻭﻻ‬ ‫ﺃﻱ ﻳﻄﲑﻭﺍ ﻭﻳﺪﻓﻨﻮﺍ ‪ " .‬ﻭﻛﹶﺎ ﹶﻥ ﺍ ُ‬
‫ﺗﻌﻤﻞ ﰲ ﺍﻻﺳﻢ ‪ ،‬ﻛﻘﻮﻟﻪ ‪:‬‬
‫ﻓﻜﻴﻒ ﺇﺫﺍ ﺭﺃﻳﺖ ﺩِﻳﺎ َﺭ ﻗﻮ ﹴﻡ ‪ ...‬ﻭﺟﹺﲑﺍ ٍﻥ ﳍﻢ ﻛﺎﻧﻮﺍ ﻛِﺮﺍ ﹺﻡ‬
‫ﻭﺍﳌﻌﲎ ﻭﺩﻳﺎﺭ ﺟﲑﺍ ٍﻥ ﻛﺮﺍ ﹴﻡ ﻛﺎﻧﻮﺍ " ‪ " ،‬ﻭﻛﺎﻧﻮﺍ " ﻓﻀﻞﹲ ﻷﻬﻧﺎ ﱂ ﺗﻌﻤﻞ ﻓﺘﻨﺼﺐ ﺍﻟﻘﺎﻓﻴﺔ ‪ ،‬ﻗﺎﻝ ﻏﻴﻼﻥ ﺑﻦ ﺣﺮﻳﺚ ﺍﻟﺮﺑﻌﻲ ‪:‬‬
‫ﺱ ﻛﺎﻥ ﻣﺴﺘﻌﹺﻴﺪِﻩ‬ ‫ﺇﹺﱃ ﻛِﻨﺎ ﹴ‬
‫ﺱ ﻣﺴﺘﻌﻴ ِﺪ ‪ ،‬ﻭﲰﻌﺖ ﻗﻴﺲ ﺑﻦ ﻏﺎﻟﺐ ﺍﻟﺒﺪﺭﻱ ﻳﻘﻮﻝ ‪ :‬ﻭﻟﺪﺕ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﺍﳋﺮﺷﺐ ﺍﻟﻜﻤﻠﺔ‬ ‫ﻭﻛﺎﻥ ﻓﻀﻞ ‪ ،‬ﻳﺮﻳﺪ ﺇﱃ ﻛِﻨﺎ ﹴ‬
‫ﻣﻦ ﺑﲏ ﻋﺒﺲ ﱂ ﻳﻮﺟﺪ ﻛﺎﻥ ﻣﺜﻠﻬﻢ ‪ ،‬ﺃﻱ ﱂ ﻳﻮﺟﺪ ﻣﺜﻠﻬﻢ ‪ " ،‬ﻛﺎﻥ " ﻓﻀﻞ ‪.‬‬
‫" ﻛﹶﺎ ﹶﻥ ﹺﺑ َﻲ َﺣ ِﻔﻴﱠﹰﺎ " ﺃﻱ ﻣﺘﺤﻔﻴﹰﺎ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﲢﻔﻴﺖ ﺑﻔﻼﻥ ‪َ " .‬ﻭﹶﻗﺮﱠ ْﺑﻨَﺎ ُﻩ َﻧ ﺠﹺﻴﺎًّ " ‪.‬‬
‫" ﻭَﺍ ْﺟَﺘَﺒ ْﻴﻨَﺎ " ﺃﻱ ﺍﺧﺘﺮﻧﺎ ‪.‬‬
‫" َﻭﺑُﻜﻴّﹰﺎ " ﲨﻊ ﺑﺎ ٍﻙ ‪.‬‬
‫ﻼ " ﺇﻻﹼ ﺳﻼﻣﹰﺎ " ﻓﺎﻟﺴﻼﻡ ﻟﻴﺲ ﻣﻦ ﺍﻟﻠﻐﻮ ﻭﺍﻟﻌﺮﺏ ﺗﺴﺘﺜﲏ ﺍﻟﺸﻲﺀ ﺑﻌﺪ ﺍﻟﺸﻲﺀ‬ ‫ﺴ َﻤﻌُﻮﻥ ﻓِﻴﻬَﺎ ﹶﻟﻐْﻮﹰﺍ " ﺃﻱ ﻫﺬﺭﹰﺍ ﻭﺑﺎﻃ ﹰ‬ ‫" ﹶﻻ َﻳ ْ‬
‫ﻭﻟﻴﺲ ﻣﻨﻪ ﻭﺫﻟﻚ ﺃﻬﻧﺎ ﺗﻀﻤﺮ ﻓﻴﻪ ‪ ،‬ﻓﻜﺎﻥ ﳎﺎﺯﻩ ‪ :‬ﻻ ﻳﺴﻤﻌﻮﻥ ﻓﻴﻬﺎ ﻟﻐﻮﹰﺍ ﺇﻻ ﺃﻬﻧﻢ ﻳﺴﻤﻌﻮﻥ ﺳﻼﻣﹰﺎ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﺖ ﺑﻌﺪ ﹶﻃ ﹺﻮﻱﱢ ﺍﻟ ﹸﻜ ْﺮﺑَﻖ‬ ‫ﻳﺎ ﺑَﻦ ﺭُﻗﹶﻴﻊ ﻫﻞ ﳍﺎ ﻣﻦ َﻣ ْﻐَﺒ ﹺﻖ ‪ ...‬ﻣﺎ َﺷﺮﹺﺑ ْ‬
‫ﻣﻦ ﻗﹶﻄﺮ ٍﺓ ﻏﲑ ﺍﻟﻨﺠﺎ ِﺀ ﺍﻷﺩْﻓ ﹺﻖ‬
‫ﻓﺎﺳﺘﺜﲎ ﺍﻟﻨﺠﺎﺀ ﻣﻦ ﻗﻄﺮﺓ ﺍﳌﺎﺀ ﻭﻟﻴﺲ ﻣﻨﻬﺎ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺟﻨﺪﺏ ﺍﳍﺬﱄ ‪:‬‬
‫ﻒ ﻭﻣﺌ َﺰﺭﺍ‬ ‫ﺞ ﺇﻻﹼ ﺟ ﹾﻔ ُﻦ ﺳَﻴ ِ‬ ‫ﺸﺪْﻗﻪ ‪ ...‬ﻭﱂ ﺑَﻨ ْ‬ ‫ﺲ ﻣﻨﻪ ﺑ ِ‬ ‫ﻧَﺠﺎ ﺳﺎﱂﹲ ﻭﺍﻟﻨﻔ ُ‬
‫ﻭﻟﺴﻴﺎ ﻣﻨﻪ ‪.‬‬
‫ﻼ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺑﻌﺪ ﻫﻞ ﺗﺎﺀ ﻓﻔﻴﻬﺎ ﻟﻐﺘﺎﻥ ﻓﺒﻌﻀﻬﻢ ﻳﺒﲔ ﻻﻡ " ﻫﻞ " ﻭﺑﻌﻀﻬﻢ‬ ‫" َﻫ ﹾﻞ َﺗ ْﻌﹶﻠﻢُ ﹶﻟ َﻪ َﺳ ِﻤﻴّﹰﺎ " ﻫﻞ ﺗﻌﺮﻑ ﻟﻪ ﻧﻈﲑﹰﺍ ﻭﻣﺜ ﹰ‬
‫ﳜﻤﺪﻫﺎ ﻓﻴﻘﻮﻝ ‪ " :‬ﻫﺘﱠﻌﻠﻢ " ‪ ،‬ﻛﺄﻬﻧﺎ ﺃﺩﻏﻤﺖ ﺍﻟﻼﻡ ﰲ ﺍﻟﺘﺎﺀ ﻓﺜﻘﻠﻮﺍ ﺍﻟﺘﺎﺀ ‪.‬‬
‫ﺙ ‪ ،‬ﺧﺮﺝ ﳐﺮﺝ ﻓﺎﻋﻞ ﻭﺍﳉﻤﻴﻊ ﻓﻌﻮﻝ ‪ ،‬ﻏﲑ ﺃﻬﻧﻢ ﻻ ﻳﺪﺧﻠﻮﻥ ﺍﻟﻮﺍﻭ ﰲ ﺍﳌﻌﺘﻞ ‪.‬‬ ‫" َﺣ ْﻮ ﹶﻝ َﺟ َﻬﻨﱠ ﹺﻢ ﺟﹺﺜﻴﹺﺎًّ " ﲨﻊ ﺟﺎ ٍ‬
‫" ِﻋِﺘﻴّﹰﺎ " ﻣﺼﺪﺭ ﻋﺘﻮﺕ ﺗﻌﺘﻮ ‪.‬‬
‫" ِ ﺻِﻠﻴّﹰﺎ " ﻣﺼﺪﺭ " ﺻﻠﻴﺖ ﺗﺼﻠﻰ " ﺧﺮﺝ ﳐﺮﺝ ﻓﻌﻠﺖ ﻓﻌﻮ ﹰﻻ ﻭﻻ ﻳﻈﻬﺮﻭﻥ ﰲ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﺍﻟﻮﺍﻭ ‪.‬‬
‫ﺴﻦُ َﻧ ِﺪﻳّﹰﺎ " ﺃﻱ ﳎﻠﺴﹰﺎ ﻭﺍﻟﻨﺪﻯ ﻭﺍﻟﻨﺎﺩﻱ ﻭﺍﺣﺪ ‪ ،‬ﻗﺎﻝ ﺣﺎﰎ ﻃﻲ ‪:‬‬ ‫" َﻭﹶﺃﺣْ َ‬
‫ﺖ ﰲ ﹸﺃﻭﻟﹶﻰ ﺍﻟﻨﱠ ِﺪﻯﱢ ‪ ...‬ﻭﱂ ﻳُﻨﻈﹶﺮ ﺇﱄﱠ ﺑﺄﹶﻋْﻴُﻦ ﺧُ ْﺰ ﹺﺭ‬ ‫ﻭﺩُﻋﻴ ُ‬
‫ﻭﺍﳉﻤﻴﻊ ﻣﻨﻬﺎ ﺃﻧﺪﻳﺔ ‪ ،‬ﻗﺎﻝ ﺳﻼﻣﺔ ﺑﻦ ﺟﻨﺪﻝ ‪:‬‬
‫ﺐ‬
‫ﺕ ﻭﺃﻧﺪﻳ ٍﺔ ‪ ...‬ﻭﻳﻮﻡ ﺳُﲑ ﺇﱃ ﺍﻷﻋﺪﺍﺀ ﺗﺄﻭﻳ ﹺ‬ ‫َﻳﻮْﻣﺎ ِﻥ ﻳﻮ ُﻡ ﻣﻘﹶﺎﻣﺎ ٍ‬
‫" ﺃﺛﹶﺎﺛﹰﺎ " ﺃﻱ ﻣﺘﺎﻋﺎ ﻭﻫﻮ ﺟﻴﺪ ﺍﳌﺘﺎﻉ ‪.‬‬
‫" ﻭ ﹺﺭﺋﹾﻴﹰﺎ " ﻭﻫﻮ ﻣﺎ ﻇﻬﺮ ﻋﻠﻴﻪ ﻭﺭﺃﻳﺘﻪ ﻋﻠﻴﻪ ‪.‬‬
‫ﻱ ﹶﻛ ﹶﻔ َﺮ ﺑﹺﺂﻳَﺎَﺗﻨَﺎ " ﺇﺫﺍ ﺍﺳﺘﻔﻬﻤﻮﺍ ﺏ " ﺭﺃﻳﺖ " ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺪﻋﻬﺎ ﻋﻠﻰ ﺣﺎﳍﺎ ﻛﺄﻧﻪ ﱂ ﻳﻌﺪﻩ ﺃﺣﺪﺙ ﻓﻴﻬﺎ ﺷﻴﺌﺎﹰ‬ ‫ﺖ ﺍﻟﺬﱠ ﹺ‬
‫" ﹶﺃﹶﻓ َﺮﹶﺃْﻳ َ‬
‫ﻛﻤﺎ ﺃﺣﺪﺙ ﰲ " َﻳﺮَﻯ " ﻓﻴﺒﻘﻰ ﳘﺰﻬﺗﺎ ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺃﻧﻪ ﺃﺣﺪﺙ ﻓﻴﻬﺎ ﺷﻴﺌﺎﹰ ﻓﻴﺪﻉ ﳘﺰﻬﺗﺎ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ‪:‬‬
‫ﺨﺬﹾﱐ ﺧﻠﻴﻼ‬ ‫ﺖ ﱂ ﺃ ْﺑﹸﻠ ُﻪ ‪ ...‬ﺃﺗﺎﱐ ﻓﻘﺎﻝ ﺍﺗﱠ ِ‬ ‫ﺖ ﹶﺍ ْﻣﺮَﺀﹰﺍ ﻛﻨ ُ‬
‫ﹶﺃ َﺭ ْﻳ َ‬
 ‫ﻓﺨﺎﻟﻠﺘُﻪ ﰒ ﺃﻛﺮﻣﺘُﻪ ‪ ...‬ﻓﻠﻢ ﺃﺳﺘﻔﺪ ﻣِﻦ ﻟﹶﺪﻳﻪ ﹶﻓﺘِﻴﻼ‬
‫ﺻﺮْﻣﹰﺎ ﲨﻴﻼ‬ ‫ﻉ ﺫﻟﻚ َ‬ ‫ﺖ ﺣﻘﻴﻘﹰﺎ ﺑﺘﻮﺩﻳﻌﻪ ‪ ...‬ﻭﺇﹺﺗﺒﺎ ﹺ‬ ‫ﺃﻟﺴ ُ‬
‫ﻭﻗﺎﻝ ﺍﳌﺘﻮﻛﻞ ﺍﻟﻠﻴﺜﻲ ‪:‬‬
‫ﺖ ﺗﻠﻮُﻡ‬ ‫ﺖ ﻣﺎِﻟ َﻲ ﻛﻠﱠﻪ ‪ ...‬ﻭﺗﺮﻛﺖ ﻣﺎﻟﹶﻚ ﻓﻴ َﻢ ﺃ ْﻧ َ‬ ‫ﺃﺭﺃﻳﺖَ ﺇﻥ ﺃﻫﻠﻜ ُ‬
‫" َﺗﺆُﺯﱡﻫُ ْﻢ ﺃﺯﱠﹰﺍ " ﺃﻱ ﻬﺗﻴﺠﻬﻢ ﻭﺗﻐﻮﻬﺑﻢ ‪ ،‬ﻓﻘﺎﻝ ﺭﺅ ﺑﺔ ‪:‬‬
‫ﻑ ﺍﻟ ُﻌﺪَﻯ ﺫﻭ ﺍ َﻷﺯﱢ‬ ‫ﻚ ﻭﺍﻟﺘﱠﺤﺰّﻱ ‪ ...‬ﻓﻴﻨﺎ ﻭﻻ ﻗﺬ ُ‬ ‫ﻻ ﻳﺄﺧﺬ ﺍﻟﺘﺄﻓﻴ ُ‬
‫ﺍﻟﻌﺪﻯ ﺑﻀﻢ ﺍﻟﻌﲔ ﺍﻷﻋﺪﺍﺀ ‪ ،‬ﻭﺍﻟﻌﺪﻯ ﺑﻜﺴﺮ ﺍﻟﻌﲔ ﺍﻟﻐﺮﺑﺎﺀ ‪.‬‬
‫" ﺇﻟﹶﻰ ﺍﻟﺮﱠﺣْﻤ ﹺﻦ َﻭﻓﹾﺪﹰﺍ " ﲨﻊ ﻭﺍﻓﺪ ‪.‬‬
‫" ﺇﻟﹶﻰ َﺟ َﻬﻨّ َﻢ ﹺﻭﺭْﺩﹰﺍ " ﻣﺼﺪﺭ " َﻭﺭَﺩ ﻳَﺮ ِﺩ " ‪.‬‬
‫" ﹺﺟ ﹾﺌُﺘ ْﻢ ﺷَﻴْﺌﺎﹰ ﹺﺇﺩّﹰﺍ " ﻋﻈﻴﻤﹰﺎ ﻣﻦ ﺃﻋﻈﻢ ﺍ ﻟﺪﻭﺍﻫﻲ ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬
‫ﺢ ﺑَﲏ ﺃﹸ ٍﺩ ﺭﺅﻭﺱ ﺍﻷﺩﺍ ْﺩ‬ ‫َﻧ ﹶﻄ َ‬
‫ﻭﻗﺎﻝ ‪:‬‬
‫ﻼ ﻋﻠﻰ ﺩُﺟ َﻮ ﹶﺓ ﹶﻛﻴْﻼ ﺇﺩّﹰﺍ ‪ ...‬ﻛﻴْﻼ ﻋﻠﻴﻪ ﺃﺭﺑﻌﲔ ُﻣﺪّﺍ‬ ‫ﻛ ْﻴ ﹰ‬

‫ﻭﻛﺬﻟﻚ " ﺇﻣْﺮﹰﺍ " ﻭﻛﺬﻟﻚ " ﺷﻴﺌﺎﹰ ُﻧﻜﹾﺮﹰﺍ " ﻭﻛﺬﻟﻚ " ﺷَﻴْﺌﺎﹰ ﹶﻓ ﹺﺮﻳّﹰﺎ " ﻋﻈﻴﻤﹰﺎ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺪﻭﺍﻫﻲ ‪.‬‬
‫ﺕ َﻳَﺘ ﹶﻔﻄﱠ ْﺮ ﹶﻥ ِﻣ ْﻨﻪُ " ﺃﻱ ﻳﺘﺸﻘﻘﻦ ﻛﻤﺎ ﻳﺘﻔﻄﺮ ﺍﻟﺰﺟﺎﺟﺔ ﻭﺍﳊﺠﺮ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻓﻄﺮ ﻧﺎﺑﻪ ﺇﺫﺍ ﺷﻖ ﻧﺎﺑﻪ ‪.‬‬ ‫" ﺗَﻜﹶﺎﺩُ ﺍﻟﺴﱠﻤﻮَﺍ ُ‬
‫ﳉﺒَﺎ ﹸﻝ َﻫﺪﱠﹰﺍ " ﻣﺼﺪﺭ ﻫﺪﺩﺕ ‪ ،‬ﺃﻱ ﺳﻘﻄﺖ ؛ ﻓﺠﺎﺀ ﻣﺼﺪﺭﻩ ﺻﻔ ﹰﺔ ﻟﻠﺠﺒﺎﻝ ‪.‬‬ ‫ﺨﺮﱡ ﺍ ِ‬‫" َﻭَﺗ ِ‬
‫ﲪ ﹺﻦ َﻭﻟﹶﺪﹰﺍ " ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺩﻋﺎﺀ ﺍﻟﺼﻮﺕ ‪ ،‬ﳎﺎﺯﻩ ‪ :‬ﺃﻥ ﺟﻌﻠﻮﺍ ﷲ ﻭﻟﺪﹰﺍ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫" ﹶﺃ ﹾﻥ ﺩَﻋَﻮْﺍ ﻟِﻠﺮﱠ ْ‬
‫ﺃﹶﻻ ُﺭﺏﱠ ﻣَﻦ ﺗﺪﻋﻮ ﻧﺼﻴﺤﺎ ﻭﺇﻥ ﺗﻐﺐ ‪ ...‬ﲡﺪﻩ ﺑﻐﻴﺐ ﻏﲑ ﻣﻨﺘﺼِﺢ ﺍﻟﺼ ْﺪ ﹺﺭ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪:‬‬
‫ﺖ ﺃﺩﻋﻮ ﻗﹶﺬﺍﻫﺎ ﺍﻹ ِﲦ َﺪ ﺍﻟ ﹶﻘﺮﹺﺩﺍ‬ ‫ﺸﻘﹶﺼﹰﺎ َﺣﺸْﺮﹰﺍ ﻓﹶﺸَﺒْﺮﻗﹶﻬﺎ ‪ ...‬ﻭﻛﻨ ُ‬ ‫ﺃﻫْﻮَﻯ ﳍﺎ ِﻣ ْ‬
‫ﺍﻟﻘﺮﺩ ﺍﳌﻨﻘﻄﻊ ﻣﻦ ﺍﻹﲦﺪ ﻳﻠﺰﻡ ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ ‪ ،‬ﺃﺩﻋﻮ ﺃﲨﻞ ؛ ﺍﳊﺸﺮ ﺍﻟﺴﻬﻢ ﺍﻟﺬﻱ ﺣﺸﺮ ﺣﺸﺮﹰﺍ ‪ ،‬ﻭﻫﻮ ﺍﳌﺨﻔﻒ ﺍﻟﺮﻳﺶ‬
‫ﻭﻳﻘﺎﻝ ﻟﻠﺤﻤﺎﺭ ‪ :‬ﺣﺸﺮٌ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺧﻔﻴﻔﹰﺎ ‪ ،‬ﻭﻟﻠﺮﺟﻞ ﺇﺫﺍ ﻛﺎﻥ ﺻﺪﻋﹰﺎ ‪ ،‬ﻭﺍﻟﺼﺪﻉ ‪ :‬ﺍﻟﺮﺑﻌﺔ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ‪.‬‬
‫" َﺳَﻴ ﺠَْﻌﻞﹸ ﹶﻟﻬُﻢُ ﺍﻟﺮﱠﺣْﻤ ُﻦ ﻭُﺩﱠﹰﺍ " ﺃﻱ ﳏﺒﺔ ‪ ،‬ﻭﻫﻮ ﻣﺼﺪﺭ " ﻭﺩﺩﺕ " ‪ " ،‬ﺳﻴﺠﻌﻞ ﳍﻢ " ﺃﻱ ﺳﻴﺜﻴﺒﻬﻢ ﻭﻳﺰﺭﻗﻬﻢ ﺫﻟﻚ ‪. .‬‬
‫" ﹶﻗﻮْﻣﹰﺎ ﻟﹸﺪّﹰﺍ " ﻭﺍﺣﺪﻫﻢ ‪ :‬ﺃﻟﺪ ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺪﻳﺪ ﺍﳋﺼﻮﻣﺔ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﳊﻖ ﻭﻳﺪﻋﻲ ﺍﻟﺒﺎﻃﻞ ‪ ،‬ﻗﺎﻝ ﻣﻬﻠﻬﻞ ‪:‬‬
‫ﻕ‬
‫ﺇﻥﹼ ﲢﺖ ﺍﻷﺣﺠﺎﺭ َﺣﺪﱠﹰﺍ ﻭﻟﻴﻨﺎﹰ ‪ ...‬ﻭﺧَﺼﻴﻤﹰﺎ ﺃﹶﻟﺪّ ﺫﺍ ﻣِﻐﻼ ﹺ‬
‫ﻭﻳﺮﻭﻯ ﻣﻐﻼﻕ ﺍﳊﺠﺔ ﻋﻦ ﺃﰊ ﻋﺒﻴﺪﺓ ﻭﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬
‫ﺕ ﺍﻟﻌِﻈﺎﻡ ﺍﻷﻟﺪﺍ ْﺩ‬
‫ﺱ ﺍﻟ ﹸﻘﺮُﻭﻡ ﺍﻷﻟﻮﺍﺩ ‪ ...‬ﺍﻟﻀﱠ ْﻴ َﻐﻤّﻴﺎ ِ‬
‫ﺖ ﺃﹶﺟﺮﺍ َ‬ ‫ﹶﺃ ْﺳ ﹶﻜ َ‬
‫" ﹺﺭﻛﹾﺰﹰﺍ " ﺍﻟﺮﻛﺰ ‪ :‬ﺍﻟﺼﻮﺕ ﺍﳋﻔﻲ ﻭﺍﳊﺮﻛﺔ ﻛﺮﻛﺰ ﺍﻟﻜﺘﻴﺒﺔ ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬
‫ﺲ ﺳَﻘﺎﻣُﻬﺎ‬ ‫ﺐ ﻭﺍﻷﻧﻴ ُ‬‫ﻓﺘﻮﺟﱠﺴﺖ ﹺﺭ ﹾﻛ َﺰ ﺍﻷَﻧﻴﺲ ﻓﹶﺮﺍﺑَﻬﺎ ‪ ...‬ﻋﻦ ﻇﻬﺮ ﻏﻴ ﹴ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻃﻪ‬
 ‫" ﻃﻪ " ﺳﺎﻛﻦٌ ﻷﻧﻪ ﺟﺮﻯ ﳎﺮﻯ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﳎﺎﺯﻫﻦ ﳎﺎﺯ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻭﳎﺎﺯ ﻣﻮﺿﻌﻪ ﰲ ﺍﳌﻌﲎ‬
‫ﻛﻤﺠﺎﺯ ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻃﻔﻴﻠﺔ ﺍﳊﺮﻣﺎﺯﻱ ‪ ،‬ﻓﺰﻋﻢ ﺃﻥ ﻃﻪ " ﻳﺎ ﺭﺟﻞ " ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺇﲰﹰﺎ‬
‫ﻷﻧﻪ ﺳﺎﻛﻦ ﻟﻮ ﻛﺎﻥ ﺇﲰﹰﺎ ﻟﺪﺧﻠﻪ ﺍﻹﻋﺮﺍﺏ ‪.‬‬
‫ﺨﺸَﻰ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﻘﺪﻡ ﻭﺍﳌﺆﺧﺮ ﻭﻓﻴﻪ ﺿﻤﲑ ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ‬ ‫ﻚ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ ﻟِﺘَﺸْﻘﹶﻰ ﹺﺇﻻﱠ َﺗ ﹾﺬ ِﻛ َﺮ ﹰﺓ ِﻟ َﻤ ْﻦ َﻳ ْ‬
‫" ﻣَﺎ ﺃﹶﻧْﺰَﻟﹾﻨَﺎ َﻋﹶﻠ ْﻴ َ‬
‫ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ‪ :‬ﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻚ ﺍﻟﻘﺮﺁﻥ ﺇﻻ ﺗﺬﻛﺮﺓ ﳌﻦ ﳜﺸﻰ ﻻ ﻟﺘﺸﻘﻰ ؛ ﻭﺍﳌﻮﺿﻊ ﺍﻵﺧﺮ ‪ :‬ﻣﺎ ﺃﻧﺰﻟﻨﺎ ﻋﻠﻴﻚ‬
‫ﺍﻟﻘﺮﺁﻥ ﻟﺘﺸﻘﻰ ‪ ،‬ﻭﻣﺎ ﺃﻧﺰﻟﻨﺎﻩ ﺇﻻ ﺗﺬﻛﺮﺓ ﳌﻦ ﳜﺸﻰ ‪.‬‬
‫" ﺍﻟﺮﱠﺣْﻤ ُﻦ َﻋﻠﹶﻰ ﺍ ﻟﹾﻌَﺮْﺵ ﺍ ْﺳَﺘﻮَﻯ " ﺃﻱ ﻋﻼ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺍﺳﺘﻮﻳﺖ ﻓﻮﻕ ﺍﻟﺪﺍﺑﺔ ﻭﻋﻠﻰ ﺍﻟﺒﻌﲑ ﻭﻋﻠﻰ ﺍﳉﺒﻞ ﻭﻓﻮﻕ ﺍﻟﺒﻴﺖ ‪ ،‬ﺃﻱ‬
‫ﻋﻠﻮﺕ ﻋﻠﻴﻪ ﻭﻓﻮﻗﻪ ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﺮﲪﻦ ﰲ ﻣﻜﺎﻧﲔ ‪ :‬ﺃﺣﺪﳘﺎ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﻣﻦ ﺍﻷﻭﻝ ﺍﺠﻤﻟﺮﻭﺭ ﻭﺍﻻﺑﺘﺪﺍﺀ ﻭﻋﻠﻰ ﺇﻋﻤﺎﻝ ﺍﻟﻔﻌﻞ ‪،‬‬
‫ﳎﺎﺯﻩ ‪ :‬ﺍﺳﺘﻮﻯ ﺍﻟﺮﲪﻦ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ‪.‬‬
‫" ﻓﹶﺈﻧﱠﻪ َﻳ ْﻌﹶﻠﻢُ ﺍﻟﺴﱢﺮﱠ ﻭﹶﺃ ْﺧﻔﹶﻰ " ﻳﻌﲏ ﻭﺍﳋﻔﻰ ﺍﻟﺬﻱ ﺣﺪﺛﺖ ﺑﻪ ﻧﻔﺴﻚ ﻭﱂ ﺗﺴﺮﻩ ﺇﱃ ﺃﺣﺪ ‪ ،‬ﻭﻗﺪ ﻳﻮﺿﻊ " ﺍﻓﻌﻞ " ﰲ ﻣﻮﺿﻊ‬
‫ﺍﻟﻔﺎﻋﻞ ﻭﳓﻮﻩ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﺖ ﻓﻴﻬﺎ ﺑﺄﹶﻭﺣ ِﺪ‬‫ﺖ ‪ ...‬ﻓﺘﻠﻚ ﺳﺒﻴﻞﹲ ﻟﺴ ُ‬ ‫ﺗَﻤﻨﱠﻰ ﺭﹺﺟﺎﻝﹲ ﺃﻥ ﺃﻣﻮﺕ ﻭﺇ ﹾﻥ ﺃﹶﻣ ْ‬
‫ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻳﻌﻠﻢ ﺍﻟﺴﺮ ﻭﺃﺧﻔﻰ ﻣﻦ ﺍﻟﺴﺮ ‪.‬‬
‫ﺱ " ﻃﻮﻯ ﻳﻜﺴﺮ ﺃﻭﻟﻪ ﻗﻮﻡٌ ﻭﺑﻀﻤﻪ ﻗﻮﻡ ﻛﻤﺠﺎﺯ ﻗﻮﻟﻪ ‪:‬‬ ‫" ﺑﹺﺎﻟﹾﻮﺍ ِﺩ ﺍ ﹾﻟﻤُ ﹶﻘﺪﱢ ﹺ‬
‫ﺃﺍﻻ ﻳﺎ َﺳﻠﹾﻤﻰ ﻳﺎ ﻫﻨ ُﺪ ِﻫ ْﻨ َﺪ ﺑﲏ َﺑﺪْﺭ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ ﺣﻴﺎﻧﹰﺎ ِﻋﺪًﻯ ﺁﺧ َﺮ ﺍﻟﺪﱠﻫ ﹺﺮ‬
‫ﻭ ُﻋﺪًﻯ ﻭﻣﻦ ﺟﻌﻞ ِﻃﻮًﻯ ﺇﺳﻢ ﺃﺭﺽ ﱂ ﻳﻨﻮﻥ ﻓﻴﻪ ﻷﻧﻪ ﻣﺆﻧﺚ ﻻ ﻳﻨﺼﺮﻑ ﻭﻣﻦ ﺟﻌﻠﻪ ﺍﺳﻢ ﺍﻟﻮﺍﺩﻱ ﺻﺮﻓﻪ ﻷﻧﻪ ﻣﺬﻛﺮ ‪،‬‬
‫ﻭﻣﻦ ﺟﻌﻠﻪ ﳑﺼﺪﺭﹰﺍ ﲟﻌﲎ " ﻧﻮﺩﻱ ﻣﺮﺗﲔ " ﺻﺮﻓﻪ ﻛﻘﻮﻟﻚ ‪ :‬ﻧﺎﺩﻳﺘﻪ ﺛﲏ ﻭﻃﻮﻯ ‪ ،‬ﻗﺎﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ ‪:‬‬
‫ﻚ ﺍﳌﺘﺮﺩِﺩ‬
‫ﺃﹶﻋﺎﺯ ﹶﻝ ﺃﹶﻥ ﺍﻟﻠﱠﻮﻡ ﰲ ﻏﲑ ﻛﹸﻨْﻬﻪ ‪َ ...‬ﻋﹶﻠﻰﱠ ِﺛﻨّﻲ ﻣﻦ ﹶﻏﻴّ ِ‬
‫ﲎ ﺃﻱ ﻣﺮﺓ ‪ " :‬ﹶﺃﻛﹶﺎ ُﺩ ﺃﹸﺧْﻔِﻴﻬﺎ " ﻟﻪ ﻣﻮﺿﻌﺎﻥ ﻣﻮﺿﻊ ﻛﺘﻤﺎﻥ ﻭﻣﻮﺿﻊ ﺇﻇﻬﺎﺭ ﻛﺴﺎﺋﺮ ﺣﺮﻭﻑ ﺍﻷﺿﺪﺍﺩ‬ ‫ﻭﻳﻘﻮﻝ ﻗﻮﻡ ‪ :‬ﻋﻠﻰ ﺛ ً‬
‫ﺲ ﺍﻟﻜﻨﺪﻱ ﻋﻦ ﺃﻫﻠﻪ ﰲ ﺑﻠﺪﻩ ‪.‬‬ ‫ﺃﻧﺸﺪﱐ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﻗﻮﻝ ﺍﻣﺮﺉ ﺍﻟﻘﻴﺲ ﺑﻦ ﻋﺎﺑ ﹴ‬
‫ﺏ ﻻ ﻧَﻘﻌﺪ‬‫ﻭﺇﹺﻥ ﺗَﺪﻓِﻨﻮﺍ ﺍﻟﺪﱠﺍﺀ ﻻ ﻧُﺨﻔﹾﻴ ِﻪ ‪ ...‬ﻭﺇﻥ ﺗَﺒﻌﺜﻮﺍ ﺍﳊﺮ َ‬
‫ﺃﻱ ﻻ ﻧﻈﻬﺮﻩ ‪ ،‬ﻭﻣﻦ ﻳﻠﻐﻲ ﺍﻷﻟﻒ ﻣﻨﻬﺎ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺃﻛﺜﺮ ‪ ،‬ﻭﻗﺎﻝ ﻋﻠﻘﻤﺔ ﺍﺑﻦ ﻋﺒﺪﺓ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪:‬‬
‫ﺐ‬
‫ﺧَﻔﹶﺎﻫﻦ ﻣﻦ ﹶﺃﻧْﻔﺎﻗ ﹺﻬ ﹺﻦ ﻛﺄﳕﺎ ‪ ...‬ﺧَﻔﺎﻫﻦ َﻭﺩْﻕ ﻣﻦ ﻋَﺸﻲﱠ ﳎُﻠﹼ ﹺ‬
‫ﺃﻱ ﺃﻇﻬﺮﻫﻦ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺧﻔﻴﺖ ﻣﻠﱵ ﻣﻦ ﺍﻟﻨﺎﺭ ‪ ،‬ﺃﻱ ﺃﺧﺮﺟﺘﻬﺎ ﻣﻨﻬﺎ ﻭﻛﺬﻟﻚ ﺧﻔﺎﻳﺎ ﺍﻟﺮﻛﺎﻳﺎ ‪ ،‬ﺗﻘﻮﻝ ﺧﻔﻴﺖ ﺭﻛﻴ ﹰﺔ ‪ ،‬ﺃﻱ‬
‫ﺍﺳﺘﺨﺮﺟﺘﻬﺎ ‪.‬‬

‫" ﻓﹶﺘ ْﺮﺩَﻯ " ﻓﺘﻬﻠﻚ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺭﺩﻳﺖ ‪ ،‬ﺗﻘﺪﻳﺮﻫﺎ ‪ ،‬ﺷﻘﻴﺖ ‪ ،‬ﻭﻗﺎﻝ ﺩﺭﻳﺪ ‪ ،‬ﺣﻴﺚ ﺗﻨﺎﺩﻭﺍ ‪:‬‬
‫ﺖ ﹶﺃﻋْﺒ َﺪ ﺍﷲ ﺫﻟﻜﻢ ﺍﻟﺮﱠﺩِﻯ‬
‫ﺕ ﺍﳋﻴ ﹸﻞ ﻓﺎﺭﺳﹰﺎ ‪ ...‬ﻓﻘﻠ ُ‬‫ﺗَﻨﺎﺩَﻭ ﻓﻘﺎﻟﻮﺍ ﹶﺃﺭْﺩ ِ‬
‫" ﻭﹶﺃ ُﻫﺶﱡ ﻬﺑَﺎ َﻋﻠﹶﻰ ﹶﻏَﻨﻤِﻲ " ﺃﻱ ﺃﺧﺘﺒﻂ ﻬﺑﺎ ﻓﺄﺿﺮﺏ ﻬﺑﺎ ﺍﻷﻏﺼﺎﻥ ﻟﻴﺴﻘﻂ ﻭﺭﻗﻬﺎ ﻋﻠﻰ ﻏﻨﻤﻲ ﻓﺘﺄﻛﻠﻪ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﹶﺃ ُﻫﺶﱡ ﺑﺎﻟﻌَﺼﺎ ﻋﻠﻰ ﺃﹶﻏﻨﺎﻣِﻲ ‪ ...‬ﻣِﻦ ﻧﺎﻋ ﹺﻢ ﺍﻷﺭﺍﻙ ﻭﺍﻟﺒﺸَﺎ ﹺﻡ‬
‫" ﻣﺂ ﹺﺭﺏُ ﹸﺃﺧْﺮﻯ " ﻭﺍﺣﺪﻬﺗﺎ ﻣﺄﺭَﺑﺔ ﻭﻣﺄﺭُﺑﺔ ‪ ،‬ﺍﻟﺮﺍﺀ ﻣﻔﺘﻮﺣﺔ ﻭﻳﻀﻤﻬﺎ ﻗﻮﻡ ‪ ،‬ﻭﻣﻌﻨﺎﻫﺎ ﺣﻮﺍﺋﺞ ﻭﻫﻲ ﻣﻦ ﻗﻮﳍﻢ ‪ :‬ﻻ ﺃﺭﺏ ﱄ‬
‫ﻓﻴﻬﺎ ‪ ،‬ﻷﻱ ﻻ ﺣﺎﺟﺔ ﱄ ‪.‬‬
‫ﱃ " ﺃﻱ ﺧﻠﻘﺘﻬﺎ ﺍﻟﱵ ﻛﺎﻧﺖ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﺫﻟﻚ ﻭﻗﺪ ﳚﻌﻠﻮﻥ ﺃﻳﻀﹰﺎ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﺬﻱ ﻗﺒﻠﻬﺎ " ﺇﱃ " ‪،‬‬ ‫ﲑﺗَﻬﺎ ﺍﻷﻭ ﹶ‬
‫" ﺳَﻨُﻌﻴﺪُﻫَﺎ ِﺳ َ‬
‫ﻛﻘﻮﳍﻢ ﳌﻦ ﻛﺎﻥ ﻋﻠﻰ ﺷﻲﺀ ﻓﺘﺮﻛﻪ ﰒ ﻋﺎﺩ ﺇﻟﻴﻪ ﻭﲢﻮﻝ ﻋﻦ ﻫﺬﺍ ‪ :‬ﻋﺎﺩ ﻓﻼﻥ ﺇﱃ ﺳﲑﺗﻪ ﺍﻷﻭﱃ ‪ ،‬ﻗﺎﻝ ﲰﻌﺖ ﺃﺑﺎ ﺯﻳﺪ ‪ :‬ﺇﱃ‬
 ‫ﺇﺩﺭﻭﻧﻪ ﺍﻹﻭﱃ ‪.‬‬
‫ﻚ " ﳎﺎﺯﻩ ‪ :‬ﺇﱃ ﻧﺎﺣﻴﺔ ﺟﻨﺒﻚ ‪ ،‬ﻭﺍﳉﻨﺎﺣﺎﻥ ﳘﺎ ﺍﻟﻨﺎﺣﻴﺘﺎﻥ ‪ ،‬ﻗﺎﻝ ‪:‬‬ ‫ﺿ ُﻤ ْﻢ َﻳ َﺪ َﻙ ﺇﻟﹶﻰ َﺟﻨَﺎ ِﺣ َ‬ ‫" ﻭَﺍ ْ‬
‫ﺃﹶﺿﻤﱡﻪ ﻟﻠﺼﺪﺭ ﻭﺍﳉﻨﺎﺡ‬
‫ﺹ ﻭﺍﻟﺴﻮﺀ ﻛﻞ ﺩﺍ ٍﺀ ﻣﻌﻀ ﹴﻞ ﻣﻦ ﺟﺬﺍﻡ ﺃﻭ‬ ‫ﺝ َﺑْﻴﻀَﺎ َﺀ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺳُﻮ ٍﺀ " ﺃﻱ ﲣﺮﺝ ﻧﻘﻴﺔ ﺷﺪﻳﺪﺓ ﺍﻟﺒﻴﺎﺽ ﻣﻦ ﻏﲑ ﺑﺮ ﹴ‬ ‫ﺨ ُﺮ ْ‬‫" َﺗ ْ‬
‫ﺑﺮﺹ ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ‪.‬‬
‫ﻚ ِﻣ ْﻦ ﺁﻳﹶﺎِﺗﻨَﺎ ﺍﻟ ﹸﻜ ْﺒﺮَﻯ " ﳎﺎﺯﻫﺎ ﻣﻘﺪﻡ ﻭﻣﺆﺧﺮ ‪ ،‬ﺃﻱ ﻟﻨﺮﻳﻚ ﺍﻟﻜﱪﻯ ﻣﻦ ﺁﻳﺎﺗﻨﺎ ‪ ،‬ﺃﻱ ﻣﻦ ﻋﺠﺎﺋﺒﻨﺎ ‪ ،‬ﻭﳎﺎﺯ ﺍﻟﻜﱪﻯ ‪:‬‬ ‫" ِﻟﻨُﺮَﻳ َ‬
‫ﺍﻟﻜﺒﲑﺓ ﻣﻦ ﺁﻳﺎﺗﻨﺎ ‪ ،‬ﻭﻗﻊ ﺍﳌﻌﲎ ﻋﻠﻰ ﻭﺍﺣﺪﺓ ‪.‬‬
‫" ﻭَﺍ ْﺣﹸﻠ ﹾﻞ ُﻋ ﹾﻘﺪَﺓ ﻣِﻦ ِﻟﺴَﺎﻧﹺﻲ " ﳎﺎﺯ ﺍﻟﻌﻘﺪﺓ ﰲ ﺍﻟﻠﺴﺎﻥ ﻛﻞ ﻣﺎﱂ ﻳﻨﻄﻠﻖ ﲝﺮﻑ ﺃﻭ ﻛﺎﻧﺖ ﻣﻨﻪ ﻣﺴﻜﺔ ﻣﻦ ﲤﺘﻤ ٍﺔ ﺃﻭ ﻓﺄﻓﺄ ٍﺓ ‪.‬‬
‫" ﺃ ْﺷ ُﺪ ْﺩ ﺑ ِﻪ ﹶﺃﺯْﺭﻱ " ﺃﻱ ﻇﻬﺮﻱ ‪ ،‬ﻣﻌﻨﺎﻩ ﺻﺎﺭ ﻣﺜﻠﻲ ‪ ،‬ﻭﻋﺎﻭﻧﲏ ﻋﻠﻰ ﻣﻦ ﻳﻜﻔﻠﻪ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﺃﺯﺭﱐ ‪ ،‬ﺃﻱ ﻛﺎﻥ ﱄ ﻇﻬﺮﹰﺍ ‪،‬‬
‫ﻭﺁﺯﺭﱐ ﺃﻱ ﺻﺎﺭ ﱄ ﻭﺯﻳﺮﹰﺍ ‪.‬‬
‫" ﻓﹶﺎ ﹾﻗﺬِﻓﻴ ِﻪ ﰲ ﺍﹾﻟَﻴﻢﱢ " ﺃﻱ ﺍﺭﻣﻲ ﺑﻪ ﰲ ﺍﻟﺒﺤﺮ ‪ ،‬ﻭﺍﻟﻴﻢ ﻣﻌﻈﻢ ﺍﻟﺒﺤﺮ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﺥ ﺍﻟَﻴﻤﱢﺶ ﺳﻘﺎﻩ ﺍﻟﻴﻢﱡ‬ ‫ﻛﺒﺎ ِﺫ ﹺ‬
‫ﺤﺒﱠ ﹰﺔ ِﻣﻨﱢﻲ " ﳎﺎﺯﻩ ‪ :‬ﺟﻌﻠﺖ ﻟﻚ ﳏﺒﺔ ﻣﲏ ﰲ ﺻﺪﻭﺭ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺃﺣﺐ ﺃﺧﺎﻩ ‪ :‬ﺃﻟﻘﻴﺖ‬ ‫ﻚ َﻣ َ‬ ‫" َﻭﹶﺃﻟﹾ ﹶﻘﻴْﺖُ َﻋﹶﻠ ْﻴ َ‬
‫ﻋﻠﻴﻚ ﺭﲪﱵ ‪ ،‬ﺃﻱ ﳏﺒﱵ ‪.‬‬
‫ﲏ " ﳎﺎﺯﻩ ﻭﻟﺘﻐﺬﻯ ﻭﻟﺘﺮﰉ ﻋﻠﻰ ﻣﺎ ﺃﺭﻳﺪ ﻭﺃﺣﺐ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺍﲣﺬﻩ ﱄ ﻋﻠﻰ ﻋﻴﲏ ‪ ،‬ﺃﻱ ﻋﻠﻰ ﻣﺎ ﺍﺭﺩﺕ‬ ‫ﺼَﻨ َﻊ َﻋﻠﹶﻰ َﻋ ْﻴ ﹺ‬ ‫" ﻭَﻟﺘُ ْ‬
‫ﻭﻫﻮﻳﺖ ‪.‬‬
‫" َﻋﻠﹶﻰ َﻣ ْﻦ َﻳ ﹾﻜﻔﹸﻠﹸﻪُ " ﺃﻱ ﻳﻀﻤﻪ ‪ ،‬ﻭﻗﺎﻝ " ﻭﻛﹶﻔﹶﻠﹶﻬَﺎ َﺯ ﹶﻛ ﹺﺮﻳﱠﺎ " ﺃﻱ ﺿﻤﻬﺎ ‪.‬‬
‫" ﻭﹶﻓَﺘﻨﱠﺎﻙ ﻓﹸﺘُﻮﻧﹰﺎ " ﳎﺎﺯﻩ ‪ :‬ﻭﺍﺑﺘﻠﻴﻨﺎﻙ ‪.‬‬
‫ﻂ ﻭﻋﻘﻮﺑﺔ ﻭﻳﻌﺠﻞ ﻋﻠﻴﻨﺎ ‪ ،‬ﻭﻛﻞ ﻣﺘﻘﺪﻡ ﺃﻭ ﻣﺘﻌﺠﻞ ﻓﺎﺭﻁﹲ ‪ ،‬ﻗﺎﻝ ‪:‬‬ ‫ﻁ َﻋﹶﻠ ْﻴﻨَﺎ " ﳎﺎﺯﻩ ﺃﻥ ﻳﻘﺪﻡ ﻋﻠﻴﻨﺎ ﺑﺒﺴ ٍ‬ ‫" ﹶﺃ ﹾﻥ َﻳ ﹾﻔﺮُ ﹶ‬
‫ﺠ ﹾﻞ‬‫ﻗﺪ ﻓﺮَﻁ ﺍِﻟ ْﻌﻠﹸﺞ ﻋﻠﻴﻨﺎ ﻭ َﻋ َ‬
‫ﲏ َﻣ َﻌ ﹸﻜﻤَﺎ " ﳎﺎﺯﻩ ﺃﻋﻴﻨﻜﻤﺎ ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺩﺧﻠﻮﺍ ﰲ ﺃﻭﻟﻪ ﺍﻷﻟﻒ ﻓﻘﺎﻟﻮﺍ ﺃﻓﺮﻁ ﻋﻠﻴﻨﺎ ﻓﺈﻥ ﻣﻌﻨﺎﻩ ﺍﺷﺘﻂ ﻭﺗﻌﺪﻯ " ﺇﻧﱠ ﹺ‬
‫" ﹶﻓﻤَﺎ ﺑﹶﺎﻝﹸ ﺍ ﹾﻟﻘﹸﺮﻭُﻥ ﺍﻷﻭﻟﹶﻰ " ﺃﻱ ﻣﺎ ﺧﱪ ﺍﻷﻣﻢ ﺍﻷﻭﱃ ﻭﻣﺎ ﺣﺪﻳﺜﻬﻢ ‪.‬‬
‫" ِﻻ ﻭﻟِﻲ ﺍ ﹾﻟﻨﱡﻬَﻰ " ﳎﺎﺯﻩ ﻟﺬﻭﻱ ﺍﳊﺠﻰ ﻭﺍﺣﺪﻬﺗﺎ ﻬﻧﻴﺔ ‪ ،‬ﺃﻱ ﺃﺣﻼﻡ ﻭﻋﻘﻮﻝ ﻭﺍﻧﺘﻬﻰ ﺇﱃ ﻋﻘﻮﻝ ﺃﻣﺮﻫﻢ ﻭﺭﺃﻳﻬﻢ ﻭﳎﺎﺯ ﻗﻮﳍﻢ‬
‫ﻟﺬﻱ ﺣﺠﻰ ﺃﻱ ﻟﺬﻱ ﻋﻘﻞ ﻭﻟﺐ ‪.‬‬
‫" ﻣَﻜﺎﻧﹰﺎ ُﺳﻮًﻯ " ﻳﻀﻢ ﺃﻭﻟﻪ ﻭﻳﻜﺴﺮ ﻭﻫﻮ ﻣﻨﻘﻮﺹ ﳚﺮﻱ ﳎﺮﻯ ﻋﺪًﻯ ﻭﻋﺪﻯ ‪ ،‬ﻭﺍﳌﻌﲎ ﺍﻟﻨﺼﻒ ‪ ،‬ﻭﺍﻟﻮﺳﻂ ﻓﻴﻤﺎ ﺑﲔ‬
‫ﺍﻟﻘﺮﻳﺘﲔ ‪ .‬ﻭﻗﺎﻝ ﻣﻮﺳﻰ ﺍﺑﻦ ﺟﺎﺑﺮ ﺍﳊﻨﻔﻲ ‪:‬‬
‫ﻭﺇﻥﱠ ﺃﺑﺎﻧﺎ ﻛﺎﻥ ﺣﻞﱠ ﺑﺒﻠﺪ ٍﺓ ‪ ...‬ﺳﻮﻯ ﺑﲔ ﹶﻗﻴْﺲ ﻗﻴﺲ ﻋﻴﻼ ﹶﻥ ﻭﺍﻟ ِﻔﺰْﺭ‬
‫ﻭﺍﻟﻔﺰﺭ ﺳﻌﺪ ﺑﻦ ﺯﻳﺪ ﻣﻨﺎﺓ ‪.‬‬
‫" َﻣ ْﻮ ِﻋﺪُﻛﹸﻢ ﻳﱠﻮ ُﻡ ﺍﻟﺰﱢ ْﻳَﻨ ِﺔ " ﳎﺎﺯﻩ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ‪.‬‬
‫ﺱ ﺿُﺤ ًﻰ " ﺃﻱ ﻳﺴﺎﻕ ﺍﻟﻨﺎﺱ ﻓﻴﺠﺘﻤﻌﻮﻥ ﻣﻦ ﻛﻞ ﻓﺞ ‪.‬‬ ‫ﺸ َﺮ ﺍﻟﻨﱠﺎ ُ‬ ‫ﺤَ‬ ‫" َﻭﹶﺃ ﹾﻥ ﻳُ ْ‬
‫ﺏ " ﳎﺎﺯﻩ ‪ :‬ﻓﻴﻬﻠﻜﻠﻢ ‪ ،‬ﻭﻓﻴﻪ ﻟﻐﺘﺎﻥ ﺳﺤﺖ ﺍﻟﺪﻫﺮ ‪ ،‬ﻭﺍﳉﺪﺏ ﺑﲏ ﻓﻼ ٍﻥ ‪ ،‬ﻭﻗﻮﻡ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃﺳﺤﺘﻪ‬ ‫ﺤِﺘ ﹶﻜ ْﻢ ﺑﹺﻌﺬﹶﺍ ﹴ‬ ‫ﺴ ْ‬ ‫" ﹶﻓُﻴ ْ‬
‫ﺑﺎﻷﻟﻒ ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
‫ﻒ‬
‫ﻭ َﻋﺾﱡ ﺯﻣﺎ ٍﻥ ﻳﺎ ْﺑ َﻦ ﻣَﺮﻭﺍ ﹶﻥ ﱂ َﻳﺪَﻉ ‪ ...‬ﻣﻦ ﺍﳌﺎﻝ ﺇﻻﹼ ﻣُﺴْ ﺤَﺖٌ ﺃﻭ ﻣُﺠﻠﱠ ُ‬
 ‫ﻭﺍﳌﺴﺤﺖ ﺍﳌﻬﻠﻚ ‪ ،‬ﻭﺍﺠﻤﻟﻠﻒ ‪ :‬ﺍﻟﺬﻱ ﻗﺪ ﺑﻘﻲ ﻣﻨﻪ ﺑﻘﻴﺔﹲ ‪ ،‬ﻭﱂ ﻳﺪﻉ ‪ ،‬ﺃﻱ ﱂ ﻳﺒﻖ ﻭﻗﺎﻝ ﺳﻮﻳﺪ ﺑﻦ ﺃﰊ ﻛﺎﻫﻞ ‪:‬‬
‫ﻉ‬
‫ﻉ ‪ ...‬ﻣﻦ ُﺳﹶﻠ ْﻴﻤَﻰ ﹶﻓﻔﹸﻮﺍﺩِﻱ ُﻣﻨْﺘ ﹶﺬ ْ‬
‫ﻕ ﺍﻟَﻌ ْﻴ َﻦ ﺧَﻴﺎﻝﹲ ﱂ َﻳ َﺪ ْ‬
‫ﹶﺃﺭﱠ َ‬
‫ﱂ ﻳﺪﻉ ﺃﻱ ﱂ ﻳﺴﺘﻘﺮ ‪.‬‬

‫" ﺇﻥﱠ َﻫﺬﹶﺍ ِﻥ ﹶﻟﺴَﺎﺣِﺮﺍ ِﻥ " ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﻭﻋﻴﺴﻰ ﻭﻳﻮﻧﺲ " ﺇﻥﹼ ﻫﺬﻳﻦ ﻟﺴﺎﺣﺮﺍﻥ " ﰲ ﺍﻟﻠﻔﻆ ﻭﻛﺘﺐ " ﻫﺬﺍﻥ " ﻛﻤﺎ‬
‫ﻳﺰﻳﺪﻭﻥ ﻭﻳﻨﻘﺼﻮﻥ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﻠﻔﻆ ﺻﻮﺍﺏ ‪ ،‬ﻭﺯﻋﻢ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﺃﻧﻪ ﲰﻊ ﻗﻮﻣﹰﺎ ﻣﻦ ﺑﲏ ﻛﻨﺎﻧﺔ ﻭﻏﲑﻫﻢ ﻳﺮﻓﻌﻮﻥ‬
‫ﺍﻻﺛﻨﲔ ﰲ ﻣﻮﺿﻊ ﺍﳉﺮ ﻭﺍﻟﻨﺼﺐ ‪ ،‬ﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﻫﻼﻝ " ﺇﻥﱠ " ﲟﻌﲎ ﺍﻻ ﺑﺘﺪﺍﺀ ﻭﺍﻹﳚﺎﺏ ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻬﻧﺎ ﺗﻌﻤﻞ ﻓﻴﻤﺎ ﻳﻠﻴﻬﺎ‬
‫ﻭﻻ ﺗﻌﻤﻞ ﻓﻴﻤﺎ ﺑﻌﺪ ﺍﻟﺬﻱ ﺑﻌﺪﻫﺎ ﻓﺘﺮﻓﻊ ﺍﳋﱪ ﻭﻻ ﺗﻨﺼﺒﻪ ﻛﻤﺎ ﺗﻨﺼﺐ ﺍﻻﺳﻢ ﻓﻜﺎﻥ ﳎﺎﺯﻩ " ﺇﻥﹼ ﻫﺬﺍﻥ ﻟﺴﺎﺣﺮﺍﻥ " ﳎﺎﺯ‬
‫ﻛﻼﻣﲔ ‪ ،‬ﳐﺮﺟﻪ ‪ :‬ﺇﻧﻪ ﺃﻱ ﻧﻌﻢ ‪ ،‬ﰒ ﻗﻠﺖ ‪ :‬ﻫﺬﺍﻥ ﺳﺎﺣﺮﺍﻥ ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻬﻧﻢ ﻳﺮﻓﻌﻮﻥ ﺍﳌﺸﺮﻙ ﻛﻘﻮﻟﻪ ‪:‬‬
‫ﺐ‬
‫ﻚ ﺃﹶﻣﺴَﻰ ﺑﺎﳌﺪﻳﻨﺔ َﺭ ْﺣﻠﹸﻪ ‪ ...‬ﻓﺈﱐﹼ ﻭَﻗﻴّﺎﺭٌ ﻬﺑﺎ ﻟﹶﻐﺮﻳ ُ‬ ‫ﻓﻤ ْﻦ ﻳ ُ‬
‫ﻭﻗﻮﻟﻪ ‪:‬‬
‫ﺹ ﻛﺎﻥ ﺟُﻨﻮﻧﺎ‬ ‫ﺥ ﺍﻟﺸﱠﺒﺎﺏ ﻭﺍﻟﺸﱠ َﻌﺮُ ﺍﻷﺳﻮ ُﺩ ‪ ...‬ﻣﺎ ﱂ ﻳُﻌﺎ َ‬ ‫ﺇﻥﱠ َﺷ ْﺮ َ‬
‫ﻭﻗﻮﻟﻪ ‪:‬‬
‫ﺐ‬
‫ﻀ ﹺ‬
‫ﻑ ﻏﺪﻭﱡﻫَﺎ ﻭﺭَﻭﺍﺣُﻬﺎ ‪ ...‬ﺗﺮﻛﹶﺖ ﻫَﻮﺯﺍ ﹶﻥ ﻣﺜ ﹶﻞ ﹶﻗ َﺮ ِﻥ ﺍ َﻷ ْﻋ َ‬ ‫ﺇﻥﹼ ﺍﻟﺴﻴﻮ َ‬
‫ﱯ " ﻓﲑﻓﻌﻮﻥ ﻣﻼﺋﻜﺘﻪ ﻋﻠﻰ ﺷﺮﻛﺔ ﺍﻻﺑﺘﺪﺍﺀ ﻭﻻ ﻳﻌﻤﻠﻮﻥ ﻓﻴﻬﺎ " ﺇﻥ "‬ ‫ﷲ ﻭ َﻣﻼﹶﺋ ﹶﻜﺘُﻪُ ﻳُﺼَﻠﻮ ﹶﻥ َﻋﻠﹶﻰ ﺍ ﻟﻨﱠ ﹺ‬ ‫ﻭﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ " ﺇﻥﱠ ﺍ َ‬
‫‪ ،‬ﻭﻗﺎﻝ ﲰﻌﺖ ﺍﻟﻔﺼﺤﺎﺀ ﻣﻦ ﺍﶈﺮﻣﲔ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺇﻥ ﺍﳊﻤﺪ ﻭﺍﻟﻨﻌﻤﺔ ﻟﻚ ﻭﺍﳌﻠﻚ ﻻ ﺷﺮﻳﻚ ﻟﻪ ‪.‬‬
‫ﻭﻗﺮﺃﻫﺎ ﻗﻮﻡٌ ﻋﻠﻰ ﲣﻔﻴﻒ ﻧﻮﻥ " ﺇﻥ " ﻭﺇﺳﻜﺎﻬﻧﺎ ﻭﻫﻮ ﳚﻮﺯ ﻷﻬﻧﻢ ﻗﺪ ﺃﺩﺧﻠﻮﺍ ﺍﻟﻼﻡ ﰲ ﺍﻻﺑﺘﺪﺍﺀ ﻭﻫﻲ ﻓﻀﻞ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﳊﻠﹶﻴﺲ ﻟﹶﻌﺠﻮﺯٌ َﺷ ْﻬ َﺮَﺑ ْﻪ‬ ‫ﺃﹸﻡ ﺍ ﹸ‬
‫ﻭﺯﻋﻢ ﻗﻮﻡٌ ﺃﻧﻪ ﻻ ﳚﻮﺯ ﻷﻧﻪ ﺇﺫﺍ ﺧﻔﻒ ﻧﻮﻥ " ﺇﻥ " ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﺪﺧﻞ ﺇﻻ ﻓﻴﻘﻮﻝ ‪ :‬ﺇﻥ ﻫﺬﺍﻥ ﺇﻻ ﺳﺎﺣﺮﺍﻥ ‪.‬‬
‫" ﹺﺑ ﹶﻄﺮﹺﻳ ﹶﻘِﺘﻜﹸﻢُ " ﳎﺎﺯﻩ ﺑﺴﻨﺘﻜﻢ ﻭﺩﻳﻨﻜﻢ ﻭﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ‪ ،‬ﻭﻳﻘﺎﻝ ﻓﻼﻥ ﺣﺴﻦ ﺍﻟﻄﺮﻳﻘﺔ ‪.‬‬
‫" ﺍﹸﳌ ﹾﺜﻠﹶﻰ " ﺗﺄﻧﻴﺚ ﺍﻷﻣﺜﻞ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺧﺬ ﺍﳌﺜﻠﻰ ﻣﻨﻬﻤﺎ ‪ ،‬ﻟﻸﻧﺜﻰ ‪ ،‬ﻭﺧﺬ ﺍﻷﻣﺜﻞ ﻣﻨﻬﻤﺎ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺫﻛﺮﹰﺍ ‪.‬‬
‫ﺖ ﺍﻟﺼﻒﱠ ﺍﻟﻴﻮﻡ ﻳﻌﲏ ﺍﳌﺼﻠﻰ ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﻓﻴﻪ ‪ .‬ﻗﺎﻝ‬ ‫ﺻﻔﱠﹰﺎ " ﺃﻱ ﺻﻔﻮﻓﹰﺎ ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ ﻗﻮﳍﻢ ‪ :‬ﻫﻞ ﺃﺗﻴ َ‬ ‫" ﹸﺛﻢﱠ ﺍﺋﹾﺘُﻮﺍ َ‬
‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺮﺏ ﺍﻟﻜﻠﻴﱯ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺁﰐ ﺍﻟﺼﻒ ﺃﻣﺲ ﻳﻌﲏ ﺍﳌﺼﻠﻰ ‪.‬‬
‫ﺴ ِﻪ ﺧِﻴ ﹶﻔ ﹰﺔ " ﺃﻱ ﺃﺿﻤﺮ ﻭﺃﺣﺲ ﻣﻨﻬﻢ ﺧﻴﻔ ﹰﺔ ‪ ،‬ﺃﻱ ﺧﻮﻓﹰﺎ ﻓﺬﻫﺒﺖ ﺍﻟﻮﺍﻭ ﻓﺼﺎﺭﺕ ﻳﺎﺀ ﻣﻦ ﺃﺟﻞ ﻛﺴﺮﺓ ﺍﳋﺎﺀ‬ ‫ﺲ ﰲ َﻧ ﹾﻔ ِ‬ ‫" ﹶﻓﹶﺄ ْﻭ َﺟ َ‬
‫‪.‬‬
‫" َﻭ ﹶﻻ ﻳُ ﹾﻔِﻠ ﺢُ ﺍﻟﺴﱠﺎ ِﺣﺮُ َﺣ ْﻴﺚﹸ ﹶﺃﺗَﻰ " ﺃﻱ ﺣﻴﺚ ﻛﺎﻥ ‪.‬‬
‫" ﻟﹶﻜﹺﺒﲑُﻛﻢُ " ﺃﻱ ﻣﻌﻠﻤﻜﻢ ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﻴﺪﺓ ﲰﻌﺖ ﺑﻌﺾ ﺍﳌﻜﻴﲔ ﻗﺎﻝ ﻳﻘﻮﻝ ‪ :‬ﺍﻟﻐﻼﻡ ﳌﺴﺘﺄﺟﺮﻩ ﻛﺒﲑﻯ ‪.‬‬
‫ﺨ ﹺﻞ " ﺃﻱ ﻋﻠﻰ ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ ‪ ،‬ﻗﺎﻝ ‪:‬‬ ‫ﻉ ﺍﻟﻨﱠ ْ‬
‫" ﻓِﻲ ﺟُﺬﻭُ ﹺ‬
‫ﺖ ﺷَﻴﺒﺎ ﹸﻥ ﺇﻟﹼﺎ ﺑﹶﺄﺟْﺪﻋﺎ‬ ‫ﻫﻢ ﺻَﻠﹶﺒﻮﺍ ﺍﻟﻌَﺒﺪﻱ ﰲ ﺟﹺﺬﻉ ﳔﻠ ٍﺔ ‪ ...‬ﻓﻼ َﻋﻄِﺴ ْ‬
‫ﺽ " ﳎﺎﺯﻩ ‪ :‬ﺍﺻﻨﻊ ﻣﺎ ﺃﻧﺖ ﺻﺎﻧﻊ ﻭﺃﻧﻔﺬ ﻣﺎ ﺃﻧﺖ ﻣﻨﻘﺬﹲ ﻓﻘﺪ ﻗﻀﻰ ﻗﻀﺎﺅﻙ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬ ‫ﺖ ﻗﹶﺎ ﹴ‬ ‫ﺾ ﻣﹶﺎ ﹶﺃ ْﻧ َ‬
‫" ﻓﹶﺎ ﹾﻗ ﹺ‬
‫ﺻَﻨﻊُ ﺍﻟﺴﻮﺍﺑﻎﹺ ُﺗﺒﱠ ُﻊ‬ ‫ﻭﻋﻠﻴﻬﻤﺎ ﻣَﺴﺮﻭﺩﺗﺎﻥ ﻗﹶﻀﺎﻫُﻤﺎ ‪ ...‬ﺩﺍﻭﺩ ﺃﻭ َ‬
‫ﺃﻱ ﺻﻨﻌﻬﻤﺎ ﻭﺃﺣﻜﻤﻬﻤﺎ ‪.‬‬
‫ﺤﻴَﺎ ﹶﺓ ﺍﻟﺪﱡﻧْﻴَﺎ " ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﰲ ﻣﻌﲎ ﺇﳕﺎ ﲣﻠﻒ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪ ،‬ﻛﻘﻮﻟﻚ ﻗﻀﻴﺖ ﺳﻔﺮﻱ ‪.‬‬ ‫" ﹺﺇﻧّﻤﺎ َﺗ ﹾﻘﻀِﻰ ﻫ ِﺬ ِﻩ ﺍﹾﻟ َ‬
‫" ﹶﺃ ﹾﻥ ﹶﺃ ْﺳ ﹺﺮ ﹺﺑ ِﻌﺒْﺎﺩِﻱ " ﻭﻗﻮﻡٌ ﳚﻌﻠﻮﻧﻪ ﺑﻐﲑ ﺃﻟﻒ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﺳﺮﻳﺖ ﻭﻫﻮ ﺳﺮﻱ ﺍﻟﻠﻴﻞ ﺃﻱ ﺳﲑ ﺍﻟﻠﻴﻞ ‪.‬‬
 ‫ﺴﹰﺎ " ﻣﺘﺤﺮﻙ ﺍﳊﺮﻭﻑ ﺑﺎﻟﻔﺘﺤﺔ ﻭﺍﳌﻌﲎ ﻳﺎﺑﺴﹰﺎ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺷﺎﺓ ﻳﺒﺲٌ ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ﺃﻱ ﻳﺎﺑﺴﺔ ﻟﻴﺲ ﳍﺎ‬ ‫ﺤ ﹺﺮ َﻳ ْﺒ َ‬
‫" ﹶﻃﺮﹺﻳﻘﹰﺎ ﻓِﻲ ﺍ ﹾﻟَﺒ ْ‬
‫ﻟﱭٌ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﺴﻜﻦ ﺍﻟﺒﺎﺀ ﻗﺎﻝ ﻋﻠﻘﻤﺔ ﺑﻦ ﻋﺒﺪﺓ ‪:‬‬
‫ﺏ‬
‫ﳊﺼَﺎ ِﺩ ﺟﻨﻮ ُ‬ ‫ﺲﺍِ‬ ‫ﺖ ﻳْﺒ َ‬
‫ﺸ ْ‬‫ﺨﺶُ ﺃﹶﺑﺪﺍﻥﹸ ﺍﳊﺪﻳ ِﺪ ﻋﻠﻴﻬﻢ ‪ ...‬ﻛﻤﺎ ﺧﺸﺨ َ‬ ‫ﺨﺸْ َ‬ ‫َﺗ َ‬
‫ﺴ َﻲ ﹶﺃﻓﹶﻼ َﻳ َﺮ ْﻭ ﹶﻥ ﹶﺃﻻﱠ َﻳ ْﺮ ﹺﺟﻊُ ﺇﹺﻟَﻴ ْﻬ َﻢ ﹶﻗ ْﻮ ﹰﻻ " ﳎﺎﺯﻩ ﺃﻧﻪ ﻻ ﻳﺮﺟﻊ ﺇﻟﻴﻬﻢ ﻗﻮ ﹰﻻ ﻭﻣﻦ ﱂ ﻳﻀﻤﺮ ﺍﳍﺎﺀ ﻧﺼﺐ " ﺃﻥ ﻻ ﻳﺮﺟ َﻊ " ‪.‬‬‫" ﹶﻓَﻨ ِ‬
‫" ﹶﻟ ْﻦ َﻧ ْﺒﺮَﺡ َﻋﹶﻠ ْﻴ ِﻪ ﻋَﺎﻛِﻔﹺﻴ َﻦ " ﳎﺎﺯﻩ ﻟﻦ ﻧﺰﺍﻝ ‪ ،‬ﻗﺎﻝ ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ ‪:‬‬
‫ﺏ ﻭﺗﺪّﻋﻲ ‪ ...‬ﻭﻳَﻠﺤﻖ ﻣﻨﻬﺎ ﻻﺣﻖٌ ﻭﺗﻘﹼﻄ ُﻊ‬ ‫ﺖ ﺧَﻴﻞﹲ ﺗﺜﻮ ُ‬ ‫ﻓﻤﺎ ﺑﺮﺣ ْ‬
‫ﺃﻱ ﻓﻤﺎ ﺯﺍﻟﺖ ‪.‬‬
‫ﱵ ﻭَﻻ ﺑﺮﹾﺃﺳَﻲ " ﻓﺘﺢ ﺑﻌﻀﻬﻢ ﺍﳌﻴﻢ ﻷﻬﻧﻢ ﺟﻌﻠﻮﻩ ﺇﲰﲔ ﲟﻨﺰﻟﺔ ﲬﺴﺔ ﻋﺸﺮ ﻷﻬﻧﻤﺎ ﺇﲰﺎﻥ ﻓﺄﺟﺮﻭﳘﺎ‬ ‫ﺤَﻴ ﹺ‬ ‫" ﻳَﺎ ْﺑ َﻦ ﹸﺃﻡﱠ ﹶﻻ َﺗﺄﹸﺧُ ﹾﺬ ﹺﺑِﻠ ْ‬
‫ﺖ ﻭﻟﻘﻴﺘﻪ ﻛﻔﺔ ﻛﻔﺔ ‪ ،‬ﻭﻛﺴﺮ ﺑﻌﻀﻬﻢ ﺍﳌﻴﻢ ﻓﻘﺎﻝ ﻳﺎ ﺑﻦ ﺃﻡ ﺑﻐﲑ ﻳﺎﺀ ﻭﻻ‬ ‫ﳎﺮﻯ ﺇﺳ ﹴﻢ ﻭﺍﺣ ٍﺪ ﻛﻘﻮﳍﻢ ‪ :‬ﻫﻮ ﺟﺎﺭﻱ ﺑﻴﺖ ﺑﻴ ً‬
‫ﺗﻨﻮﻳﻦ ﻛﻤﺎ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﺑﻘﻮﳍﻢ ‪ :‬ﻳﺎ ﺯﻳﺪ ‪ ،‬ﺑﻐﲑ ﺗﻨﻮﻳﻦ ‪ ،‬ﻭﻗﺎﻝ ﺯﻫﲑ ‪:‬‬
‫ﺗﺒﺼﱠﺮ ﺧَﻠﻴﹺﻠ ﹺﻲ ﻫﻞ ﺗَﺮﻯ ﻣِﻦ ﻇﹶﻐﺎﺋﻦ ‪ ...‬ﲢﻤّﻠﻦ ﺑﺎﻟ َﻌﻠﹾﻴﺎﺀ ﻣﻦ ﻓﻮﻕ ﺟُ ْﺮﺛﹸ ﹺﻢ‬

‫ﻭﺃﻃﻠﻖ ﺑﻌﻀﻬﻢ ﻳﺎﺀ ﺍﻻﺿﺎﻓﺔ ﻷﻧﻪ ﺟﻌﻞ ﺍﻟﻨﺪﺍﺀ ﰲ ﺍﺑﻦ ﻓﻘﺎﻝ ﻳﺎ ﺍﺑﻦ ﺃﻣﻲ ‪ ،‬ﻷﻧﻪ ﳚﻌﻞ ﺍﻟﻨﺪﺍﺀ ﰲ ﺍﺑﻦ ﻛﻤﺎ ﺟﻌﻠﻪ ﰲ ﺯﻳﺪ ﰒ‬
‫ﺃﻇﻬﺮ ﰲ ﺍﻻﺳﻢ ﺍﻟﺜﺎﱐ ﻳﺎﺀ ﺍﻻﺿﺎﻓﺔ ﻛﻤﺎ ﻗﺎﻝ ‪:‬‬
‫ﻳﺎ ْﺑ َﻦ ﹸﺃﻣﱢﻲ ﻭﻳﺎ ُﺷﻘﱢﻴ َﻖ ﻧﻔﺴ ﹺﻲ ‪ ...‬ﺃﹶﻧﺖ َﺧﻠﱠﻴَﺘﲏ ﻟﺪﻫ ﹴﺮ ﺷﺪﻳ ِﺪ‬
‫ﻭﻛﺬﻟﻚ ﻗﺎﻝ ‪:‬‬
‫ﺖ ﻋﻤﻲ ﻻﺣﲏ ﺍﳍﻮﺍ ﹺﺟﺮُ‬ ‫ﻳﺎ ﺑ ْﻨ َ‬
‫ﻓﺄﻃﻠﻖ ﺍﻟﻴﺎﺀ ﻭﻗﺎﻝ ‪:‬‬
‫ﻀﺢُ‬
‫ﺭﺟﺎﻝﹲ ﻭﻧﺴﻮﺍﻥﹲ ﻳ َﻮﺩّﻭﻥ ﺃﻧﲏ ‪ ...‬ﻭﺇﻳﺎ ُﻙ ﳔﺰَﻯ ﻳﺎﺑ َﻦ ﻋﻢّ ﻭﻧُ ﹾﻔ َ‬
‫ﻓﻠﻢ ﻳﻄﻠﻖ ﻳﺎﺀ ﺍﻹﺿﺎﻓﺔ ﻭﺟﺮﻫﺎ ﺑﻌﻀﻬﻢ ﻭﻓﺘﺤﻬﺎ ﺁﺧﺮﻭﻥ ‪.‬‬
‫ﺐ ﹶﻗ ْﻮﻟِﻲ " ﳎﺎﺯﻩ ﱂ ﺗﺴﻤﻊ ﻗﻮﱄ ﻭﱂ ﺗﻨﺘﻈﺮ ‪ .‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﻻ َﻳ ْﺮﹸﻗﺒُﻮ ﹶﻥ ﰲ ﻣُ ْﺆ ِﻣ ﹴﻦ ﹺﺇﻻﱠ َﻭ ﹶﻻ ِﺫﻣﱠ ﹰﺔ " ﺃﻱ ﻻ‬ ‫" َﻭﹶﻟ ْﻢ َﺗ ْﺮﹸﻗ ْ‬
‫ﻳﺮﺍﻗﺒﻮﻥ ‪.‬‬
‫ﻚ " ﺃﻱ ﻣﺎ ﺑﺎﻟﻚ ﻭﺷﺄﻧﻚ ﻭﺃﻣﺮﻙ ﻭﺍﺣﺪ ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬ ‫" ﻓﻤَﺎ َﺧ ﹾﻄﺒُ َ‬
‫ﺐ ‪ ...‬ﻳﺎ َﻋ ﺠَﺒﺎ ﻣﺎ ﺧﻄُﺒ ُﻪ ﻭﺧَﻄﹾﱯ‬ ‫ﺕ ﺍﻟﻘﹾﻨ ﹺ‬ ‫ﻭﺍﻟﻌَﺒْﺪُ َﺣﻴﱠﺎ ﹸﻥ ﺑﻦ ﺫﺍ ِ‬
‫ﺕ ﲟَﺎ ﹶﻟ ْﻢ َﺗْﺒﺼُﺮُﻭﺍ ﹺﺑ ِﻪ " ﺃﻱ ﻋﻠﻤﺖ ﻣﺎ ﱂ ﺗﻌﻠﻤﻮﻩ ﻭﺑﺼﺮﺕ ﻓﻌﻠﺖ ﰲ ﺍﻟﺒﺼﲑﺓ ﻓﺼﺮﺕ ﻬﺑﺎ ﻋﺎﳌﹰﺎ ﺑﺼﲑﹰﺍ ﻭﳍﺎ‬ ‫ﺼ ْﺮ ُ‬ ‫" ﻗﹶﺎ ﹶﻝ َﺑ ُ‬
‫ﻣﻮﺿﻊ ﺁﺧﺮ ﻗﻮﻡ ﻳﻘﻮﻟﻮﻥ ﺑﺼﺮﺕ ﻭﺃﺑﺼﺮﺕ ﺳﻮﺍﺀ ﲟﻨﺰﻟ ٍﺔ ﺳﺮﻋﺖ ﻭﺃﺳﺮﻋﺖ ﻣﺎﺷﻴﺖ ‪.‬‬
‫ﱄ َﻧ ﹾﻔﺴِﻲ " ﺃﻱ‬
‫ﺖ ﹺ‬
‫ﻀ ﹰﺔ " ﺃﻱ ﺃﺧﺬﺕ ﻣﻞﺀ ﲨﻊ ﻛﻔﻲ ﻭﻗﺒﻀﺖ ﻗﺒﻀ ﹰﺔ ﺃﻱ ﺗﻨﺎﻭﻟﺖ ﺑﺄﻃﺮﺍﻑ ﺃﺻﺎﺑﻌﻲ ‪َ " :‬ﺳﻮﱠﹶﻟ ْ‬ ‫" ﹶﻓ ﹶﻘَﺒﻀْﺖُ ﹶﻗ ْﺒ َ‬
‫ﺯﻳﻨﺖ ﻟﻪ ﻭﺃﻏﻮﺗﻪ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺇﻧﻚ ﻟﺘﺴﻮﻝ ﻟﻔﻼ ٍﻥ ﺳﻮﺀ ﻋﻤﻠﻪ ‪ ،‬ﺃﻱ ﺗﺰﺑﻦ ﻟﻪ ‪.‬‬
‫ﺱ " ﺇﺫﺍ ﻛﺴﺮﺕ ﺍﳌﻴﻢ ﺩﺧﻠﻬﺎ ﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﻭﺍﻟﺮﻓﻊ ﺑﺎﻟﺘﻨﻮﻳﻦ ﰲ ﻣﻮﺍﺿﻌﻬﻦ ﻭﻫﻲ ﻫﺎﻫﻨﺎ ﻣﻨﻔﻴﺔ ﻓﻠﺬﻟﻚ ﻧﺼﺒﺘﻬﺎ‬ ‫" ﹶﻻ ِﻣﺴَﺎ َ‬
‫ﺑﻐﲑ ﺗﻨﻮﻳﻦ ﻗﺎﻝ ﺍﳉﻌﺪﻱ ‪:‬‬
‫ﻓﺄﹶﺻﺒﺢ ﻣﻦ ﺫﺍﻙ ﻛﺎﻟﺴﺎﻣﺮﻱّ ‪ ...‬ﺇﺫ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻪ ﻻ َﻣﺴَﺎﺳﺎ‬
‫ﻭﻗﺎﻝ ﺍﻟﻘﻼﺥ ﺑﻦ ﺣﺰﻥ ﺍﳌﻨﻘﺮﻱ‪:‬‬
‫ﻭﻭﺗّﺮ ﺍﻷﺳﺎﻭ ُﺭ ﺍﻟﻘِﻴﺎﺳﺎ ‪ ...‬ﺻُ ْﻐ ِﺪﻳّ ﹰﺔ ﺗﻨﺘﺰﻉ ﺍﻷﻧﻔﺎﺳﺎ‬
‫ﺣﱴ ﻳﻘﻮﻝ ﺍﻷﺯ ُﺩ ﻻ ﻣَﺴﺎﺳﺎ‪.‬‬
‫ﻭﻫﻮ ﺍﳌﻤﺎﺳﺔ ﻭﺍﳌﺨﺎﻟﻄﺔ ‪ ،‬ﻭﻣﻦ ﻓﺘﺢ ﺍﳌﻴﻢ ﺟﻌﻠﻪ ﺇﲰﹰﺎ ﻣﻨﻪ ﻓﻠﻢ ﻳﺪﺧﻠﻬﺎ ﻧﺼﺐٌ ﻭﻻ ﺭﻓﻊٌ ﻭﻛﺴﺮ ﺁﺧﺮﻫﺎ ﺑﻐﲑ ﺗﻨﻮﻳﻦ ‪ ،‬ﻛﻘﻮﻟﻪ‬
‫‪:‬‬
‫ﺱ‬
‫ﻂ ﺍﻟﺴﺎﻣﺮﻳﱢﺶ ﻭﻗﻮﻟ ِﻪ ‪ ...‬ﺃﻻ ﻻ ﻳﺮﻳﺪ ﺍﻟﺴﺎﻣﺮﻱ ﻣَﺴﺎ ﹺ‬ ‫ﲤﻴﻢٌ ﻛﺮَﻫ ِ‬
‫ﺟﺮ ﺑﻐﲑ ﺗﻨﻮﻳﻦ ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﻧﺼﺐ ﻷﻧﻪ ﺃﺟﺮﻯ ﳎﺮﻯ " ﻗﻄﺎﻡ " ﻭﺣﺬﺍﻡ ‪ .‬ﻭﻧﺰﺍﻝ ﺇﺫﺍ ﻓﺘﺤﻮﺍ ﺃﻭﻟﻪ ﻭﻗﺎﻝ ﺯﻫﲑ ‪:‬‬
‫ﺸﺮُ ﺍﻟﺪﱢﺭْﻉ ﺃﹶﻧﺖ ﺇﺫﺍ ‪ُ ...‬ﺩﻋِﻴﺖ ﻧَﺰﺍ ﹺﻝ ﻭﹸﻟ ﺞﱠ ﰲ ﺍﻟ ﱡﺬ ْﻋ ﹺﺮ‬ ‫ﻭﻟﻨﹺﻌﻢ َﺣ ْ‬
‫ﺖ َﻋﹶﻠ ْﻴ ِﻪ ﻋَﺎﻛِﻔﹰﺎ " ﻳﻔﺘﺢ‬
‫ﻭﺇﻥ ﻛﺴﺮﻭﺍ ﺃﻭﻟﻪ ﺩﺧﻠﻪ ﺍﻟﺮﻓﻊ ﻭﺍﻟﻨﺼﺐ ﻭﺍﳉﺮ ﻭﺍﻟﺘﻨﻮﻳﻦ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﻭﻫﻮ ﺍﳌﻨﺎﺯﻟﺔ " ﺍﻟﱠﺬِﻱ ﹶﻇ ﹾﻠ َ‬
‫ﺃﻭﻟﻪ ﻗﻮﻡ ﺇﺫﺍ ﺃﹶﻟﻘﻮﺍ ﻣﻨﻪ ﺇﺣﺪﻯ ﺍﻟﻼﻣﲔ ﻭﳚﺰﻣﻮﻥ ﺍﻟﻼﻡ ﺍﻟﺒﺎﻗﻴﺔ ﻷﻬﻧﻢ ﻳﺪﻋﻮﻬﻧﺎ ﻋﻠﻰ ﺣﺎﳍﺎ ﰲ ﺍﻟﺘﻀﻌﻴﻒ ﻗﺒﻞ ﺍﻟﺘﺨﻔﻴﻒ‬
‫ﻛﻘﻮﻟﻚ ‪ :‬ﻇﻠﺖ ‪ ،‬ﻭﻗﻮﻡ ﻳﻜﺴﺮﻭﻥ ﺍﻟﻈﺎﺀ ﺇﺫﺍ ﺣﺬﻓﻮﺍ ﺍﻟﻼﻡ ﺍﳌﻜﺴﺮﻭﺓ ﻓﻴﺤﻮﻟﻮﻥ ﻋﻠﻴﻬﺎ ﻛﺴﺮﺓ ﺍﻟﻼﻡ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻇﻠﺖ‬
‫ﻋﻠﻴﻪ ‪ ،‬ﻭﻗﺪ ﲢﺬﻑ ﺍﻟﻌﺮﺏ ﺍﻟﺘﻀﻌﻴﻒ ﻗﺎﻝ ‪:‬‬
‫ﺱ‬
‫ﺴ َﻦ ﺑﻪ ﻓﻬﻦ ﺇﻟﻴﻪ ﺷُﻮ ُ‬ ‫ﻕ ﻣﻦ ﺍﳌﻄﺎﻳﺎ ‪ ...‬ﹶﺃ َﺣ ْ‬ ‫ﻼ ﹶﺃﻥﹼ ﺍﻟﻌِﺘﺎ َ‬ ‫َﺧ ﹶ‬
‫ﺃﺭﺍﺩ ﺃﺣﺴﻦ ﺑﻪ ‪.‬‬
‫ﻒ ‪ ،‬ﰒ ﻃﲑﺕ ﻋﻨﻪ ﻏﺒﺎﺭﻩ ﺑﻴﺪﻳﻚ ﺃﻭ‬ ‫ﺴِﻔَﻨﻪﱠ ﰲ ﺍ ﹾﻟَﻴﻢﱢ َﻧﺴْﻔﹰﺎ " ﳎﺎﺯﻩ ‪ :‬ﻟﻨﻘﺬﻓﻨﻪ ﻭﻟﻨﺬﺭﻳﻨﻪ ﻭﻛﻞ ﺷﻲﺀ ﻭﺿﻌﺘﻪ ﰲ ﻣﻨﺴ ٍ‬ ‫" ﻟَﻨَﻨ ْ‬
‫ﺴﻔﹸﻬﺎ َﺭﺑﱢﻲ َﻧﺴْﻔﹰﺎ " ‪.‬‬ ‫ﻗﺸﻮﺭﻩ ﻓﻘﺪ ﻧﺴﻔﺘﻪ ﺃﻳﻀﹰﺎ ‪ ،‬ﻭﻣﺎ ﺯﻟﻨﺎ ﻧﻨﺴﻒ ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﺃﻥ ﳕﺸﻲ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺁﺧﺮﻯ " ﹶﻓ ﹸﻘ ﹾﻞ َﻳ ْﻨ ِ‬
‫" َﻭ ِﺳ َﻊ ﻛﻞﱠ َﺷ ْﻲ ٍﺀ ﻋﻠﹾﻤﹰﺎ " ﳎﺎﺯﻩ ‪ :‬ﺃﺣﺎﻁ ﺑﻪ ﻋﻠﻤﹰﺎ ﻭﻋﻠﻤﻪ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻻ ﺃﺳﻊ ﳍﺬﺍ ﺍﻟﺬﻱ ﺗﺪﻋﻮﱐ ﺇﻟﻴﻪ ‪ ،‬ﺃﻱ ﻻ ﺃﻗﻮﻡ ﺑﻪ ﻭﻻ‬
‫ﺃﻗﻮﻯ ﻟﻪ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺯﺑﻴﺪ ‪:‬‬
‫ﳉ ْﻬ َﺪ ﻣﲏ َﺑ ﹾﻠ َﻪ ﻣﺎ ﺃﹶﺳ ُﻊ‬ ‫ﲪّﺎ ﹺﻝ ﺃﺛﻘﺎ ﹺﻝ ﺃﻫ ﹺﻞ ﺍﻟ ُﻮﺩﱢ ﺁﻭﻧ ﹰﺔ ‪ ...‬ﺃﹸﻋﻄﻴﻬﻢ ﺍ ﹶ‬
‫ﻳﻘﻮﻝ ‪ :‬ﺃﻋﻄﻴﻬﻢ ﻋﻠﻰ ﺍﳉﻬﺪ ﻣﲏ ﺑﻠﻪ ‪ ،‬ﻳﻘﻮﻝ ‪ :‬ﻓﺪﻉ ﻣﺎ ﺃﺳﻊ ﻟﻪ ﻭﺃﺣﻴﻂ ﺑﻪ ﻭﺃﻗﺪﺭ ﻋﻠﻴﻪ ﻓﺄﻧﺎﻟﻪ ﺣﻴﻨﺌﺬٍ ﺃﻋﻄﻲ ‪.‬‬
‫ﻚ " ﳎﺎﺯﻩ ﻧَﺄﺛﺮﻩ ‪.‬‬ ‫ﻚ َﻧ ﹸﻘﺺﱡ َﻋﹶﻠ ْﻴ َ‬ ‫" ﹶﻛ ﹶﺬِﻟ َ‬
‫ﻼ ﻭﺇﲦﹰﺎ ‪.‬‬ ‫ﻼ ﻭﲪ ﹰ‬ ‫ﺤ ِﻤﻞﹸ َﻳ ْﻮ َﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ ﹺﻭﺯْﺭﹰﺍ " ﺃﻱ ﺛﻘ ﹰ‬
‫" ﻓﹶﺈﻧﱠ ُﻪ َﻳ ْ‬
‫ﻼ "‪.‬‬ ‫" ﺧَﺎﻟِﺪﻳ َﻦ ﻓِﻴ ِﻪ َﻭﺳَﺎ َﺀ ﹶﻟ ُﻬ ْﻢ " ﺫﻟﻚ ﺍﻟﻮﺯﺭ " َﻳ ْﻮ َﻡ ﺍﻟ ﹾﻘﻴَﺎ َﻣ ِﺔ ِﺣ ْﻤ ﹰ‬
‫ﺖ ﻬﺑَﺎ " ‪.‬‬ ‫" َﻳَﺘﺨَﺎﹶﻓﺘُﻮ ﹶﻥ ﹺﺑ ْﻴَﻨ ُﻬ ْﻢ " ﻳﺘَﺴﺎﺭّﻭﻥ ﻭﻳَﻬْﻤِﺲ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ ﺑﺎﻟﻜﻼﻡ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﻭ ﹶﻻ ُﺗ ﺨَﺎِﻓ ْ‬
‫ﺻ ﹾﻔﺼَﻔﹰﺎ " ﺃﻱ ﻣﺴﺘﻮﻳﹰﺎ‬ ‫ﳉﺒَﺎ ﹺﻝ ﻓﻘﻞ ﻳَﻨْﺴِﻔﹸﻬَﺎ ﺭَﰊ َﻧﺴْﻔﹰﺎ " ﳎﺎﺯﻫﺎ ‪ :‬ﻳﻄﲑﻫﺎ ﻓﻴﺴﺘﺄﺻﻠﻬﺎ ‪ " .‬ﻓﹶﻴَﺬﹶﺭُﻫَﺎ ﻗﺎﻋﹰﺎ َ‬ ‫ﻚ َﻋ ﹺﻦ ﺍ ِ‬ ‫ﺴﹶﺌﻠﹾﻮَﻧ َ‬
‫" ﻭَﻳ ْ‬
‫ﺃﻣﻠﺲ ‪.‬‬
‫" َﻋﻮﹺﺟﹰﺎ " ﳎﺎﺯﻩ ﻣﺼﺪﺭ ﻣﺎ ﺃﻋﻮﺝ ﻣﻦ ﺍﶈﺎﱐ ﻭﺍﳌﺴﺎﻳﻞ ﻭﺍﻷﺩﻭﻳﺔ ﻭﺍﻻﺭﺗﻔﺎﻉ ﳝﻴﻨﹰﺎ ﻭﴰﺎﻻ ﺇﺫﺍ ﻛﺴﺮﺕ ﺃﻭﻟﻪ ‪ ،‬ﻭﺇﻧﻪ ﻓﺘﺤﺘﻪ‬
‫ﻂ‪.‬‬ ‫ﻓﻬﻮ ﰲ ﻛﻞ ﺭﻣﺢ ﻭﺳ ﹴﻦ ﻭﺣﺎﺋ ٍ‬

‫" ﻭﻻ ﹶﺃﻣْﺘﹰﺎ " ﳎﺎﺯﻩ ﻻ ﺭﰉ ﻭﻻ ﻭﻃﺌﹰﺎ ﺃﻱ ﻻ ﺍﺭﺗﻔﺎﻉ ﻭﻻ ﻫﺒﻮﻁ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻣﺪ ﺣﺒﻠﻪ ﺣﱴ ﻣﺎ ﺗﺮﻙ ﻓﻴﻪ ﺃﻣﺘﹰﺎ ‪ ،‬ﺃﻱ ﺍﺳﺘﺮﺧﺎ ًﺀ‬
‫ﻭﻣﻸ ﺳﻘﺎﺀﻩ ﺣﱴ ﻣﺎ ﺗﺮﻙ ﻓﻴﻪ ﺃﻣﺘﺎ ‪ ،‬ﺃﻱ ﺍﻧﺜﻨﺎ ًﺀ ‪.‬‬
‫ﻭﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﺿﺒﺔ ‪:‬‬
‫ﻣُﻨﻌﱠﻤﺔﹲ ﺑﻴﻀﺎ ُﺀ ﻟﻴﺲ ﻬﺑﺎ ﹶﺃ ْﻣﺖُ‬
‫ﻭﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪:‬‬
‫ﺖ‬
‫ﺏ َﺳ ْﻴﺮﹺﻩ ﻣِﻦ ﹶﺃ ْﻣ ِ‬‫ﻣﺎ ﰲ ﺍﳒﺬﺍ ﹺ‬
‫ﺖ ﺍ ﹾﻟ ُﻮﺟُﻮ ُﻩ‬
‫ﺚ ‪ ،‬ﺃﻱ ﺃﺧﻔﺎﺀ ‪َ " :‬ﻭ َﻋَﻨ ِ‬
‫ﺴ َﻤﻊُ ﺇﻟﹼﺎ َﻫ ْﻤﺴﹰﺎ " ﺃﻱ ﺻﻮﺗﹰﺎ ﺧﻔﻴﹰﺎ ﻭﻫﻮ ﻣﺜﻞ ﺍﻟﺮﻛﺰ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﳘﺲ ﺇﱄ ﲝﺪﻳ ٍ‬ ‫ﻼ َﺗ ْ‬
‫" ﹶﻓ ﹶ‬
‫ﺤﻲﱢ ﺍﻟ ﹾﻘَﻴﻮﱡ ﹺﻡ " ﻓﻬﻲ ﺗﻌﻨﻮ ﻋﻨﻮﹰﺍ ﺃﻱ ﺍﺳﺘﺄﺳﺮﺕ ﻓﻬﻲ ﻋﻮﺍ ِﻥ ﻟﺮﻬﺑﺎ ‪ ،‬ﻭﺍﺣﺪﻫﺎ ﻋﺎ ٍﻥ ﲟﻨﺰﻟﺔ ﺍﻷﺳﲑ ﺍﻟﻌﺎﱐ ﻷﺳﺮﻩ ‪ ،‬ﺃﻱ ﺫﻟﻴﻞ ‪،‬‬ ‫ِﻟ ﹾﻠ َ‬
 ‫ﻭﻣﻨﻪ ﻗﻮﳍﻢ ‪ :‬ﺍﻟﻨﺴﺎﺀ ﻋﻮﺍ ٍﻥ ﻋﻨﺪ ﺃﺯﻭﺍﺟﻬﻦ ‪.‬‬
‫" ﻭ َﻣ ْﻦ َﻳ ْﻌ َﻤ ﹾﻞ ِﻣ َﻦ ﺍﻟﺼﱠﺎﻟِﺤَﺎﺕِ " ﳎﺎﺯﻩ ﻭﻣﻦ ﻳﻌﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ ‪ ،‬ﻭ " ﻣِﻦ " ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﹶﻓﻤَﺎ‬
‫ِﻣ ْﻨ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹶﺃ َﺣ ٍﺪ َﻋ ْﻨﻪُ ﺣَﺎ ﹺﺟﺰﹺﻳ َﻦ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻒ ﻣﻦ ﺃﺣ ٍﺪ ﻗﹶﺒْﻠِﻲ‬ ‫ﳊﺐﱢ ﳌﺎ ﺍﺳﺘﺜﺒﹺﺘﻪِ ‪ ...‬ﻭﻣﺎ ﺇﻥ ﺟﺰﺍ ِﻙ ﺍﻟﻀّﻌ َ‬ ‫ﻒﺍﹸ‬ ‫ﺿ ْﻌ َ‬ ‫ﻚ ِ‬ ‫ﺟﺰَﻳﺘ ِ‬
‫ﲑ ﻭﻫﻞ ﻋﻨﺪﻙ‬ ‫ﺐ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻣﺎ ﻋﻨﺪﻱ ﻣﻦ ﺷﻲﺀ ﻭﻣﺎ ﻋﻨﺪﻙ ﻣﻦ ﺧ ﹴ‬ ‫ﺯﺍﺩ " ﻣِﻦ " ﳌﺎﻛﻦ ﺍﻟﻨﻔﻲ ﻻ ﺗﺰﺍﺩ " ﻣِﻦ " ﰲ ﺃﻣ ﹴﺮ ﻭﺍﺟ ﹴ‬
‫ﻣﻦ ﻃﻌﺎﻡ ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻭﺍﺟﺒﹰﺎ ﱂ ﳚﺰ ﺷﻲﺀ ﻣﻦ ﻫﺬﺍ ﻓﻼ ﺗﻘﻮﻝ ‪ :‬ﻋﻨﺪﻱ ﻣﻦ ﺧﲑ ﻭﻻ ﻋﻨﺪﻱ ﻣﻦ ﺩﺭﻫﻢ ﻭﺃﻧﺖ ﺗﺮﻳﺪ ‪ :‬ﻋﻨﺪﻱ‬
‫ﺩﺭﻫﻢ ‪.‬‬
‫" َﻭ ﹶﻻ َﻫﻀْﻤﹰﺎ " ﺃﻱ ﻭﻻ ﻧﻘﻴﺼﺔ ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬
‫ﺸﲑَﺓ ﺣﻘﱠﻬﺎ ‪ ...‬ﻭﻣُﻐَﺬﻣِﺮٌ ﻟِﺤﻘﻮﻗﻬﺎ َﻫﻀّﺎﻣﻬﺎ‬ ‫ﻭﻣُﻘﺴﱢﻢٌ ﻳُﻌﻄِﻲ ﺍﻟَﻌ ِ‬
‫ﻳﻘﺎﻝ ‪ :‬ﻫﻀﻤﲏ ﻓﻼﻥ ﺣﻘﻲ ﻭﻣﻨﻪ ﻫﻀﻴﻢ ﺍﻟﻜﺸﺢ ﺃﻱ ﺿﺎﻣﺮ ﺍﻟﺒﻄﻦ ﻭﻣﻨﻪ ‪ ،‬ﻃﻠﻌﻬﺎ ﻫﻀﻴﻢٌ ﻗﺪ ﻟﺰﻕ ﺑﻌﻀﻪ ﺑﺒﻌﺾ ﻭﺿﻢ‬
‫ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻫﻀﻤﲏ ﻃﻌﺎﻣﻲ ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻗﺪ ﺫﻫﺐ ؛ ﻭﻫﻮ ﰲ ﻗﻮﻝ ﺃﺣﺴﻦ ‪ :‬ﺃﻛﻴﻞﹲ ﻫﻀﻮﻡٌ ﻣﻄﻌﻢٌ ﻗﺪ ﺃﻣﻜﻦ‬
‫ﺃﻥ ﻳﺆﻛﻞ ‪.‬‬
‫" ﻭَ ﺻَﺮﱠﻓﹾﻨَﺎ ﻓِﻴ ِﻪ ِﻣ َﻦ ﺍﻟ َﻮﻋِﻴ ِﺪ " ﳎﺎﺯﻩ ﺑﻴﻨﹰﺎ ‪.‬‬
‫ﻀ ﺤَﻰ " ﺃﻱ ﻻ ﺗﻌﻄﺶ ﻭﻻ ﺗﻀﺤﻰ ﻟﻠﺸﻤﺲ ﻓﺘﺠﺪ ﺍﳊﺮ ‪ ،‬ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ‪.‬‬ ‫" ﹶﻻ َﺗ ﹶﻈﻤْﺄ ﻓِﻴﻬَﺎ ﻭ ﹶﻻ َﺗ ْ‬
‫ﻀﺮُ‬‫ﻀ ﺤَﻰ ﻭﺃﻣﱠﺎ ﺑﺎﻟﻌَﺸِﻰ ﻓﻴَﺤ َ‬ ‫ﺖ ‪ ...‬ﻓﹶﻴ ْ‬
‫ﺿ ْ‬ ‫ﻼ ﺃﻣﺎ ﺇﺫﺍ ﺍﻟﺸﻤﺲ ﻋﺎﺭ َ‬ ‫ﺭﺃﺕ ﺭﺟ ﹰ‬
‫ﺿﻨَﻜﹰﺎ " ﳎﺎﺯﻩ ﻣﻌﻴﺸﺔ ﺿﻴَﻘﺔ ‪ ،‬ﻭﺍﻟﻀﱠﻨَﻚ ﺗﻮﺻﻒ ﺑﻪ ﺍﻷﻧﺜﻰ ‪ ،‬ﻭﺍﳌﺬﻛﱠﺮ ﺑﻐﲑ ﺍﳍﺎﺀ ﻭﻛﻞ ﻋﻴﺶ ﺃﻭ ﻣﻨﺰ ﹴﻝ ﺃﻭ‬ ‫ﺸ ﹰﺔ َ‬ ‫" ﻓﹶﺈﻥﱠ ﹶﻟﻪُ َﻣﻌٍﻴ َ‬
‫ﻣﻜﺎﻥ ﺿﻴﻖ ﻓﻬﻮ ﺿﻨﻚٌ ‪ ،‬ﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪.‬‬
‫ﺖ ‪ِ ...‬ﻣﺜﹾﻠﻲ ﺇﺫﺍ ﻧﺰﹺﻟﻮﺍ ﺑﻀَﻨْﻚ ﺍﳌﹶﻨ ﹺﺰ ﹺﻝ‬‫ﺇﻥ ﺍﳌﻨﻴﱠﺔ ﻟﻮ ﺗُﻤﺜﱠ ﹸﻞ ُﻣﺜﹼﻠ ْ‬
‫ﻭﻗﺎﻝ ‪:‬‬
‫ﻚ ﺃﻧﺰﹺﻝ‬ ‫ﻀ ْﻨ ٍ‬‫ﻭﺇ ﹾﻥ ﻧَﺰَﻟﻮﺍ ﹺﺑ َ‬
‫" ﹶﺃﹶﻓﹶﻠ ْﻢ َﻧ ْﻬ ِﺪ ﹶﻟ ُﻬ ْﻢ " ﺃﻱ ﻧﺒﲔ ﳍﻢ ﻭﻧﻮﺿﺢ ﳍﻢ ‪.‬‬
‫" ﻟﹶﻜﹶﺎ ﹶﻥ ِﻟﺰَﺍﻣﹰﺎ " ﺃﻱ ﻓﻴﺼﻼ ﻳﻠﺰﻡ ﻛﻞ ﺇﻧﺴﺎﻥ ﻃﺎﺋﺮﻩ ﺇﻥ ﺧﲑﺍ ﻓﺨﲑ ﻭﺇﻥ ﺷﺮﹰﺍ ﻓﺸﺮ ﻓﻼﺯﻣﻪ ‪.‬‬
‫ﻗﺎﻝ ﺣﺠﻞ ﺑﻦ ﻧﻀﻠﺔ ﺍﻟﺒﺎﻫﻠﻲ ‪:‬‬
‫ﺕ ﻳﻜﻮ ﹸﻥ ﻣﻨﻚ ﻟِﺰﺍﻣﺎ‬ ‫ﻼ ﻋﻠﻰ ﺿَﻐِﻴﻨﺔﹰ ‪ ...‬ﺣﱴ ﺍﳌﻤﺎ ِ‬ ‫ﺖ ﻣِﺤﺘﻤ ﹰ‬ ‫ﻻ ﺯﹺﻟ َ‬
‫ﻓﺄﺧﺮﺟﻪ ﳐﺮﺝ ﻗﻄﺎﻡ ﻭﺭﻗﺎﺵ ‪.‬‬
‫" َﻭ ِﻣ ْﻦ ﺁﻧَﺎﺀ ﺍﻟﻠﻴﱠ ﹾﻞ " ﺃﻱ ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ ﻭﺍﺣﺪﻫﺎ ﺇﱐﹲ ﺗﻘﺪﻳﺮﻩ ﺣﺴﲎٌ ﻭﺍﳉﻤﻴﻊ ﺃﺣﺴﺎﺀ ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﺘﻨﺨﻞ ﺍﳍﺬﱄ ﻭﻫﻮ ﺃﺑﻮ ﺃﺛﻴﻠﺔﹲ‬
‫‪:‬‬
‫ﺣُﻠﹾﻮٌ َﻭ ُﻣﺮﱞ ﻛﻌَﻄﻒ ﺍﻟ ِﻘﺪْﺡ ِﻣﺮﱠﺗُﻪُ ‪ ...‬ﰲ ﻛﻞ ﺇْﻧ ﹴﻲ ﻗﻀﺎﻩ ﺍﻟﻠﻴ ﹸﻞ ﻳﻨﺘﻌﻞﹸ‬
‫ﳊﻴَﺎ ِﺓ ﺍﻟﺪﱡﻧْﻴَﺎ " ﺃﻱ ﺯﻳﻨﺔ ﺍﻟﺪﻧﻴﺎ ﻭﲨﺎﳍﺎ ‪.‬‬ ‫" َﺯ ْﻫ َﺮ ﹶﺓ ﺍ ﹶ‬
‫" ِﻟَﻨﻔﹾِﺘَﻨﻬُﻢْ ﻓِﻴ ِﻪ " ﺃﻱ ﻟﻨﺒﻠﻮﻫﻢ ﻓﻴﻪ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﺠﻮَﻯ ﺍﻟﺬﱠﹺﻳ َﻦ ﹶﻇﹶﻠﻤُﻮﺍ " ﺧﺮﺝ ﺗﻘﺪﻳﺮ ﻓﻌﻞ ﺍﳉﻤﻴﻊ ﻫﺎﻫﻨﺎ ﻋﻠﻰ ﻏﲑ ﺍﳌﺴﺘﻌﻤﻞ ﰲ ﺍﳌﻨﻄﻖ ﻷﻬﻧﻢ ﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻟﻜﻼﻡ‬ ‫" َﻭﺍﹶﺳﺮﱡﻭ ﺍﻟﻨ ْ‬
‫ﻭﺃﺳﺮﻭﺍ ﺍﻟﻨﺠﻮﻯ ﺍﻟﺬﻳﻦ ﻇﻠﻤﻮﺍ ﳎﺎﺯﻩ ﳎﺎﺯ ﺇﺿﻤﺎﺭ ﺍﻟﻘﻮﻡ ﻓﻴﻪ ﻭﺇﻇﻬﺎﺭ ﻛﻔﺎﻳﺘﻬﻢ ﻓﻴﻪ ﺍﻟﱵ ﻇﻬﺮﺕ ﰲ ﺁﺧﺮ ﺍﻟﻔﻌﻞ ﰒ ﺟﻌﻠﻮﺍ "‬
‫ﺍﻟﺬﻳﻦ " ﺻﻔﺔ ﺍﻟﻜﻨﺎﻳﺔ ﺍﳌﻈﻬﺮﺓ ‪ ،‬ﻓﻜﺎﻥ ﳎﺎﺯﻩ ‪ " :‬ﻭﺃﺳﺮّ ﺍﻟﻘﻮ ُﻡ ﺍﻟﺬﻳﻦ ﻇﻠﹶﻤﻮﺍ ﺍﻟﻨﺠﻮﻯ " ﻓﺠﺎﺀﺕ " ﺍﻟﺬﻳﻦ " ﺻﻔﺔ ﳍﺆﻻﺀ‬
‫ﺍﳌﻀﻤﺮﻳﻦ ‪ ،‬ﻷﻥ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﰲ ﻣﻮﺿﻊ ﻓﻌﻞ ﺍﻟﻘﻮﻡ ﺫﻟﻚ ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺑﻞ ﻗﺪ ﺗﻔﻌﻞ ﺍﻟﻌﺮﺏ ﻫﺬﺍ ﻓﻴﻈﻬﺮﻭﻥ ﻋﺪﺩ‬
‫ﺍﻟﻘﻮﻡ ﰲ ﻓﻌﻠﻬﻢ ﺇﺫﺍ ﺑﺪﺀﻭﺍ ﺑﺎﻟﻔﻌﻞ ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳍﺬﱄ ‪ " :‬ﺃﻛﻠﻮﱐ ﺍﻟﱪﺍﻏﻴﺚ " ﻳﻠﻔﻆ ﺍﳉﻤﻴﻊ ﰲ ﺍﻟﻔﻌﻞ ﻭﻗﺪ ﺃﻇﻬﺮ‬
‫ﺍﻟﻔﺎﻋﻠﲔ ﺑﻌﺪ ﺍﻟﻔﻌﻞ ﻭﳎﺎﺯﻩ ﳎﺎﺯ ﻣﺎ ﻳﺒﺪﺃ ﺑﺎﳌﻔﻌﻮﻝ ﻗﺒﻞ ﺍﻟﻔﺎﻋﻞ ﻷﻥ ﺍﻟﻨﺠﻮﻯ ﺍﳌﻔﻌﻮﻟﺔ ﺟﺎﺀﺕ ﻗﺒﻞ ﺍﻟﺬﻳﻦ ﺃﺳﺮﻭﻫﺎ ﻭﺍﻟﻌﺮﺏ‬
‫ﻗﺪ ﺗﻔﻌﻞ ﺫﻟﻚ ﻭﻗﺎﻝ ‪:‬‬
‫ﻓﺠﺬﹼ ﺣﺒ ﹶﻞ ﺍﻟﻮﺻﻞ ﻣﻨﻬﺎ ﺍﻟﻮﺍﺷﻲ‬
‫" ﺃﺳﺮّﻭﺍ " ﻣﻦ ﺣﺮﻭﻑ ﺍﻷﺿﺪﺍﺩ ‪ ،‬ﺃﻱ ﺃﻇﻬﺮﻭﺍ ‪.‬‬
‫ﻼ ﹴﻡ " ﻭﺍﺣﺪﻫﺎ ﺿﻐﺚ ﻭﻫﻮ ﻣﺎ ﱂ ﻳﻜﻦ ﻟﻪ ﺗﺄﻭﻳﻞ ﻭﻻ ﺗﻔﺴﲑ ‪ ،‬ﻗﺎﻝ ‪:‬‬ ‫ﺙ ﹶﺃ ْﺣ ﹶ‬
‫ﺿﻐَﺎ ﹸ‬
‫"ﺃ ْ‬
‫ﻛﻀِﻐﺚ ﺣُﻠﹾﻢ ﹸﻏﺮّ ﻣﻨﻪ ﺣﺎﳌ ْﻪ‬
‫" ﻗﹶﺼَﻤْﻨَﺎ " ﺃﻫﻠﻜﻨﺎ ‪.‬‬

‫" ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃ َﺣﺴﱡﻮﺍ َﺑ ﹾﺄ َﺳﻨَﺎ " ﺃﻱ ﻟﻘﻮﻩ ﻭﺭﺃﻭﻩ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻫﻞ ﺃﺣﺴﺴﺖ ﻓﻼﻧﹰﺎ ‪ ،‬ﺃﻱ ﻫﻞ ﻭﺟﺪﺗﻪ ﻭﺭﺃﻳﺘﻪ ﻭﻟﻘﻴﺘﻪ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻫﻞ‬
‫ﺃﺣﺴﺴﺖ ﻣﲏ ﺿﻌﻔﹰﺎ ‪ ،‬ﻭﻫﻞ ﺃﺣﺴﺴﺖ ﻣﻦ ﻧﻔﺴﻚ ﺑﺮﺀﹰﺍ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺱ‬
‫ﺃﹶﺣَﺴْﻦ ﺑﻪ ﻓﻬﻦ ﺇﻟﻴﻪ ﺷُﻮ ُ‬
‫" ﺇﺫﹶﺍ ُﻫ ْﻢ ﻣِﻨْﻬَﺎ َﻳ ْﺮ ﹸﻛﻀُﻮ ﹶﻥ " ﺃﻱ ﻳﻬﺮﺑﻮﻥ ﻭﻳﺴﺮﻋﻮﻥ ﻭﻳﻌﺪﻭﻥ ﻭﻳﻌﺠﻠﻮﻥ ‪ ،‬ﻭﺍﳌﺮﺃﺓ ﺗﺮﻛﺾ ﺫﻳﻠﻬﺎ ﺑﺮﺟﻠﻬﺎ ﺇﺫﺍ ﻣﺸﺖ ‪ ،‬ﺃﻱ‬
‫ﲢﺮﻛﻪ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺠﻞﹸ‬
‫ﺕ ﻋﻠﻰ ﺃﻋﺠﺎﺯﻫﺎ ﺍﻟ ِﻌ َ‬ ‫ﳋﺰﱢ ﺁﻭﻧ ﹰﺔ ‪ ...‬ﻭﺍﻟﺮﺍﻓِﻼ ِ‬ ‫ﻭﺍﻟﺮﺍﻛﻀﺎﺕِ ﺫﻳﻮ ﹶﻝ ﺍ ﹶ‬
‫ﺍﻟﻌ ﺠَﻞ ‪ :‬ﺍﻟ ِﻘﺮَﺏ ﻭﺍﺣﺪﻬﺗﺎ ِﻋ ﺠْﻠﺔ ‪.‬‬
‫" َﺣﺘﱠﻰ َﺟ َﻌ ﹾﻠَﻨﺎﹸﻫْﻢ َﺣﺼِﻴﺪﹰﺍ ﺧَﺎِﻣﺪِﻳ َﻦ " ﳎﺎﺯ ﺍﳋﺎﻣﺪ ﳎﺎﺯ ﺍﳍﺎﻣﺪ ﻛﻤﺎ ﻳﻘﺎﻝ ﻟﻠﻨﺎﺭ ﺇﺫﺍ ﻃﻔﺌﺖ ‪ :‬ﲬﺪﺕ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﻭﺍﳊﺼﻴﺪ ‪ :‬ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺴﺘﺄﺻﻞ ﻭﻫﻮ ﻳﻮﺻﻒ ﺑﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﺳﻮﺍﺀ ﻛﺄﻧﻪ ﺃﺟﺮﻯ‬
‫ﳎﺮﻯ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻳﻮﺻﻒ ﺑﻪ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻭﺍﻻﺛﻨﺎﻥ ﻭﺍﳉﻤﻴﻊ ﻣﻨﻪ ﻋﻠﻰ ﻟﻔﻈﻪ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﻛﹶﺎَﻧﺘَﺎ َﺭﺗْﻘﹰﺎ " ﻣﺜﻠﻪ‬
‫‪.‬‬
‫ﺴﺮُﻭ ﹶﻥ " ﺃﻱ ﻻ ﻳﻔﺘﺮﻭﻥ ﻭﻻ ﻳﻌﻴﻮﻥ ﻭﻻ ﳝﻠﻮﻥ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺣﺴﺮﺕ ﺍﻟﺒﻌﲑ ‪.‬‬ ‫ﺤِ‬‫ﺴَﺘ ْ‬
‫" ﹶﻻ َﻳ ْ‬
‫ﺽ ﻛﺎﹶﻧَﺘَﺎ َﺭﺗْﻘﹰﺎ ﻓ ﹶﻔﺘَﻘﻨْﺎﻫُﻤﺎ " ﻓﺎﻟﺴﻤﻮﺍﺕ ﲨﻴﻊ ﻭﺍﻷﺭﺽ ﻭﺍﺣﺪﺓ ﻓﺨﺮﺝ ﻟﻔﻆ ﺻﻔ ٍﺔ ﺍﳉﻤﻴﻊ ﻋﻠﻰ‬ ‫ﺕ ﻭﺍﻷ ْﺭ َ‬ ‫" ﹶﺃﻥﱠ ﺍﻟﺴﱠﻤﻮَﺍ ِ‬
‫ﺗﻘﺪﻳﺮ ﻟﻔﻆ ﺻﻔﺔ ﺍﻟﻮﺍﺣﺪ ﻛﻤﺎ ﺗﺮﻯ ﻭﱂ ﳚﻲﺀ ‪ " :‬ﺃﻥﹼ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﹸﻛﻦﱠ ﺭﺗَﻘﹰﺎ " ﻭﻻ " ﻓﻔﺘﻘﺎﻫﻦ " ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ‬
‫ﺕ ﺃﻭ ﲨﻴﻊ ﺣﻴﻮﺍ ٍﻥ ﰒ ﺃﺷﺮﻛﻮﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﻮﺍﺕ ﺃﻭ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺟﻌﻠﻮﺍ ﻟﻔﻆ‬ ‫ﺗﻔﻌﻞ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﲨﻴﻊ ﻣَﻮﺍﺭ ٍ‬
‫ﺻﻔﺘﻬﻤﺎ ﺃﻭ ﻟﻔﻆ ﺧﱪﳘﺎ ﻋﻠﻰ ﻟﻔﻆ ﺍﻻﺛﻨﲔ ﻭﻗﺎﻝ ﺍﻷﺳﻮﺩ ﺑﻦ ﻳﻌﻔﺮ ‪:‬‬
‫ﺃﻥ ﺍﹶﳌﹺﻨﻴﱠ ﹶﺔ ﻭﺍﳊﹸﺘﻮﻑ ﻛﻼﳘﺎ ‪ ...‬ﻳُﻮﻓِﻰ ﺍﳌ ﺨَﺎﺭ َﻡ ﻳَﺮﻗﺒﺎﻥ ﺳَﻮَﺍﺩﻱ‬
‫ﻓﺠﻤﻴﻊ ﻭﻭﺍﺣﺪ ﺟﻌﻠﻬﻤﺎ ﺍﺛﻨﲔ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ ‪:‬‬
‫ﺃﺧُﻠﹶﻴﺪ ﺇﻥﹼ ﺃﺑﺎِﻙ ﺿﺎﻑ ﻭﺳﺎﺩﻩ ‪ ...‬ﻫَﻤّﺎﻥ ﺑﺎﺗﺎ َﺟﻨْﺒ ﹰﺔ ﻭﺩﺧﻴﻼ‬
‫ﰒ ﺟﻌﻞ ﺍﻻﺛﻨﲔ ﲨﻴﻌﺎ ﻓﻘﺎﻝ ‪:‬‬
‫ﺢ ﻛﺎﻟﻘِﺴﻲﱢ ﻭَﺣُﻮﻻ‬ ‫ﻃﹶﺮَﻗﺎ ﻓﺘِﻠﻚ ﳘﺎﻫِﻤﻲ ﺃﻓﺮﻳﻬﻤﺎ ‪ ...‬ﹸﻗﻠﹸﺼﹰﺎ ﻟﻮَﺍِﻗ َ‬
 ‫ﻓﺠﻌﻞ ﺍﳍﻤﺎﻫِﻢ ﻭﻫﻲ ﲨﻴﻊ ﻭﺍﺣﺪﺍ ﻭﺟﻌﻞ ﺍﳍﻤﲔ ﲨﻴﻌﹰﺎ ﻭﳘﺎ ﺍﺛﻨﺎﻥ ﻭﺃﻧﺸﺪﱐ ﻏﺎﻟﺐٌ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﻨﻔﻴﻠﻲ ﻟﻠﻘﻄﺎﻣﻲ ‪.‬‬
‫ﺐ ﻗﺪ ﺗﺒﺎﻳﻨﺘﺎ ﺍﻧﻘﻄﺎﻋﺎ‬ ‫ﺲ ‪ ...‬ﻭَﺗ ْﻐِﻠ َ‬ ‫ﻚ ﺃﻥ ﺣِﺒﺎﻝ ﹶﻗ ْﻴ ﹴ‬ ‫ﺃﱂ ﳛﺰﻧ ِ‬
‫ﻓﺠﻌﻞ " ﺣﺒﺎﻝ ﻗﻴﺲ " ﻭﻫﻲ ﲨﻴﻊ ﻭﺣﺒﺎﻝ ﺗﻐﻠﺐ ﻭﻫﻲ ﲨﻴﻊ ﺍﺛﻨﲔ ‪.‬‬
‫" ﻛﹶﺎَﻧﺘَﺎ َﺭﺗْﻘﹰﺎ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻳﻮﺻﻒ ﺑﻠﻔﻈﻪ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﺎﻥ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﳌﺆﻧﺚ ﻭﺍﳌﺬﻛﺮ ﺳﻮﺍﺀ ﻭﻣﻌﲎ ﺍﻟﺮﺗﻖ‬
‫ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺛﻘﺐ ﰒ ﻓﺘﻖ ﺍﷲ ﺍﻟﺴﻤﺎﺀ ﺑﺎﳌﻄﺮ ﻭﻓﺘﻖ ﺍﻷﺭﺽ ﺑﺎﻟﺸﺠﺮ ‪.‬‬
‫" ِﻓ ﺠَﺎﺟﹰﺎ " ﺍﻟﻔﺠﺎﺝ ﺍﳌﺴﺎﻟﻚ ﻭﺍﺣﺪﻫﺎ ﻓﺞ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ﳊﻤﻴﺪ ﺍﻷﺭﻗﻂ ‪ " :‬ﺍﻟﻐﺠﺎﺝ " ‪ ،‬ﻭﺗﻨﺎﺯﻋﺎ ﺃﺭﺟﻮﺯﺗﲔ ﻋﻠﻰ ﺍﻟﻄﺎﺀ‬
‫‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﳊﻤﻴﺪ ‪ :‬ﺍﳋﻼﻁ ﻳﺎ ﺃﺑﺎ ﺍﻟﺸﻌﺜﺎﺀ ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻌﺠﺎﺝ ‪ .‬ﺍﻟﻔﺠﺎﺝ ﺃﻭﺳﻊ ﻣﻦ ﺫﻟﻚ ﻳﺎﺑﻦ ﺃﺧﻲ ‪ ،‬ﺃﻱ ﻻ ﲣﻠﻂ‬
‫ﺃﺭﺟﻮﺯﰐ ﺑﺄﺭﺟﻮﺯﺗﻚ ‪.‬‬
‫ﺴَﺒ ﺤُﻮﻥ " ﺍﻟﻔﻠﻚ ‪ :‬ﺍﻟﻘﻄﺐ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﺑﻪ ﺍﻟﻨﺠﻮﻡ ﻗﺎﻝ ‪:‬‬ ‫ﻚ َﻳ ْ‬‫" ﹸﻛ ﱞﻞ ﰲ ﹶﻓﹶﻠ ٍ‬
‫ﺖ ﺗُﻨﺎ ﺻِﻲ ﺍ ﻟ ﹶﻔﻠﹶﻚ ﺍﻟﺪﻭﺍﺭﺍ ‪ ...‬ﺣﱴ ﺍﻟﺼﺒﺎﺡ ﺗُﻌﻤِﻞ ﺍﻷﻗﺘﺎﺭﺍ‬ ‫ﺑَﺎﺗ ْ‬
‫ﺴَﺒ ﺤُﻮﻥ " ﺃﻱ ﳚﺮﻭﻥ ‪ ،‬ﻭ " ﻛﻞ " ﺗﻘﻊ ﺻﻔﺘﻪ ﻭﺧﱪﻩ ﻭﻓﻌﻠﻪ ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻷﻥ ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳌﻌﲎ ﻳﻘﻊ‬ ‫" َﻳ ْ‬
‫ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻷﻥ ﻣﻌﻨﺎﻩ ﻣﻌﲎ ﺍﳉﻤﻴﻊ ﻭﻛﺬﻟﻚ " ﻛﻼﳘﺎ " ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺃﻥ ﺍﹶﳌﹺﻨﻴﱢ ﹶﺔ ﻭﺍﳊﺘُﻮﻑ ﻛﻼﳘﺎ ‪ ...‬ﻳﻮﰱ ﺍﳌﺨﺎﺭ َﻡ ﻳَﺮْﻗﺒﺎﻥ ﺳَﻮﺍﺩﻱ‬
‫ﻗﺎﻝ " ﻳﻮﰱ " ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﰒ ﻋﺎﺩ ﺇﱃ ﺍﳌﻌﲎ ﻓﺠﻌﻠﻪ ﺍﺛﻨﲔ ﻓﻘﺎﻝ ‪ :‬ﻳﺮﻗﺒﺎﻥ ﺳﻮﺍﺩﻱ ‪ ،‬ﻭﻣﻌﲎ ﻛﻞ ﺍﳌﺴﺘﻌﻤﻞ ﻳﻘﻊ ﺃﻳﻀﹰﺎ‬
‫ﻋﻠﻰ ﺍﻵﺩﻣﻴﲔ ﻓﺠﺎﺀ ﻫﻨﺎ ﰲ ﻏﲑ ﺟﻨﺲ ﺍﻵﺩﻣﻴﲔ ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ ‪:‬‬
‫ﺶ ﺩَﻧَﻮْﺍ ﻓﺘﺼﻮﱠﺑﻮﺍ‬ ‫ﻚ ﻳَﺪﻋﻮ ﺻﺒﺎﺣَﻪ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺑﻨﻮ َﻧ ْﻌ ﹴ‬ ‫ﲤﺰّﺯﺗُﻬﺎ ﻭﺍﻟﺪﱢﻳ ُ‬
‫ﺲ ﻭَﺍﻟ ﹶﻘ َﻤ َﺮ َﺭﺃﹶﻳ ْﺘ ُﻬ ُﻢ ﱄ ﺳَﺎﺟﺪِﻳ َﻦ " ﻭﰲ ﺁﻳﺔ‬
‫ﺖ ﻫﺆُ ﹶﻻ ِﺀ َﻳ ْﻨ ِﻄﻘﹸﻮ ﹶﻥ " ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﻭﺍﻟﺸﱠ ْﻤ َ‬ ‫ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ " ﹶﻟﹶﻘ ْﺪ َﻋِﻠ ْﻤ َ‬
‫ﺃﺧﺮﻯ " ﻳﹶﺎ ﹶﺃﻳﱡﻬُﹶﺎ ﺍﻟﻨﱠ ْﻤ ﹸﻞ ﺍ ْﺩ ُﺧﻠﹸﻮﺍ َﻣﺴَﺎ ِﻛَﻨﻜﹸﻢ " ‪.‬‬
‫" ﺧُِﻠ َﻖ ﺍﻹْﻧﺴَﺎ ﹸﻥ ِﻣ ْﻦ َﻋ ﺠَﻞ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺧﻠﻖ ﺍﻟﻌﺠﻞ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﺍﻟﻌﺠﻠﺔ ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﻫﺬﺍ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺸﻲﺀ ﻣﻦ‬
‫ﺼَﺒ ِﺔ ﺃﹸﻭﱃ ﺍ ﹾﻟ ﹸﻘﻮﱠﺓ " ‪.‬‬ ‫ﺤﻪُ ﻟﹶﺘَﻨُﻮﺀُ ﺑﹺﺎ ﹾﻟﻌُ ْ‬
‫ﺳﺒﺐ ﺍﻟﺸﻲﺀ ﺑﺪﺀﻭﺍ ﺑﺎﻟﺴﺒﺐ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﻣَﺎ ﹺﺇﻥﱠ َﻣﻔﹶﺎِﺗ َ‬
‫ﻭﺍﻟﻌﺼﺒﺔ ﻫﻲ ﺍﻟﱵ ﺗﻨﻮﺀ ﺑﺎﳌﻔﺎﺗﻴﺢ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻬﻧﺎ ﻟﺘﻨﻮﺀ ﻋﺠﻴﺰﻬﺗﺎ ‪ ،‬ﻭﺍﳌﻌﲎ ﺃﻬﻧﺎ ﻫﻲ ﺍﻟﱵ ﺗﻨﻮﺀ ﺑﻌﺠﻴﺰﻬﺗﺎ ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬

‫ﶈﹾﻘﻮﻗﺔ ﺃﻥ َﺗﺴْﺘ ﺠﹺﻴﱯ ﻟِﺼﻮﺗﻪ ‪ ...‬ﻭﺃﻥ َﺗﻌْﻠﻤﻲ ﺃﻥ ﺍﳌﹸﻌﺎ ﹶﻥ ﻣُ َﻮﻓﱠﻖُ‬

‫ﺃﻱ ﺃﻥ ﺍﳌﻮﻓﻖ ﻣﻌﺎﻥ ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪:‬‬
‫ﺠﺮُ‬
‫ﺖ ‪ ...‬ﳒﺮﺍ ﹶﻥ ﺍﻭﺑﻠﻐﺖ ﺳﻮﺁﺗِﻬﻢ َﻫ َ‬‫ﻣﺜ ﹸﻞ ﺍﻟﻘﹶﻨﺎﻓﺬ ﻫﺪّﺍﺟﻮﻥ ﻗﺪ ﺑﻠﻐ ْ‬
‫ﻭﺇﳕﺎ ﺍﻟﺴﱠﻮﺀﺓ ﺍﻟﺒﺎﻟﻐﺔ ﻫﺠﺮ ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻣﻘﻠﻮﺏ ﻭﻟﻴﺲ ﲟﻨﺼﻮﺏ ‪.‬‬
‫" ﻗ ﹾﻞ َﻣ ْﻦ َﻳ ﹾﻜﹶﻠﺆُﻛ ْﻢ " ﳎﺎﺯﻩ ‪ :‬ﳛﻔﻈﻜﻢ ﻭﳝﻨﻌﻜﻢ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻫﺮﻣﺔ ‪:‬‬
‫ﺖ ﺑﺸﻲﺀ ﻣﺎ ﻛﺎﻥ ﻳﺮﺯَﺅﻫﺎ‬‫ﺿﻨّ ْ‬
‫ﺇﻥﹼ ُﺳﻠﹶﻴﻤَﻰ ﻭﺍﷲ ﻳﻜﻠﺆﻫﺎ ‪َ ...‬‬
‫" ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ َﺣﺒّﺔ " ﳎﺎﺯﻩ ﻭﺯﻥ ﺣﺒﺔ ‪.‬‬
‫ﺠ َﻌﹶﻠﻬُﻢْ ﺟُﺬﹶﺍﺫﹰﺍ " ﺃﻱ ﻣﺴﺘﺄﺻﻠﲔ ﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬ ‫" ﹶﻓ َ‬
‫ﷲ ﺩﺍﺑﺮَﻫﻢ ‪ ...‬ﺃﻣﺴﻮْﺍ ﺭَﻣﺎﺩﺍ ﻓ ﻼ ﺃﺻﻞﹲ ﻭﻻ ﹶﻃ َﺮﻑُ‬ ‫ﺑَﲏ ﺍﳌﻬﻠﹼﺐ ﺟﺬﹼ ﺍ ُ‬
‫ﱂ ﻳﺒﻖ ﻣﻨﻬﻢ ﺷﻲﺀ ﻭﻟﻔﻆ " ﺟُﺬﺍﺫ " ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﳌﺆﻧﺚ ﻭﺍﳌﺬﻛﺮ ﺳﻮﺍﺀ ﲟﻨﺰﻟﺔ ﺍﳌﺼﺪﺭ ‪.‬‬
‫ﺱ " ﺃﻱ ﺃﻇﻬﺮﻭﻩ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ ،‬ﺇﺫﺍ ﺃﻇﻬﺮ ﺍﻷﻣﺮ ﻭﺷﻬﺮ ‪ ،‬ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﺃﻱ‬ ‫" ﻓﹶﺄﹶﺗَﻮْﺍ ﹺﺑ ِﻪ َﻋﻠﹶﻰ ﹶﺃ ْﻋﻴُ ﹺﻦ ﺍﻟﻨّﺎ ﹺ‬
‫ﺑﺄﻋﲔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻳﻘﻮﻝ ﺑﻌﻀﻬﻢ ﺟﺎﺅﻭﺍ ﺑﻪ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﳋﻠﻖ ‪.‬‬
 ‫ﺸ َﺮ ﻛﻮْﻛَﺒﹰﺎ‬
‫ﺴﺌﹶﻠﻮ ُﻫ ْﻢ ﺇ ﹾﻥ ﻛﺎﹶﻧُﻮﺍ َﻳ ْﻨ ِﻄﻘﹸﻮ ﹶﻥ " ﻓﻬﺬﺍ ﻣﻦ ﺍﳌﻮﺍﺕ ﻭﺧﺮﺝ ﳐﺮﺝ ﺍﻵﺩﻣﻴﲔ ﲟﻨﺰﻟﺔ ﻗﻮﻟﻪ ‪َ " :‬ﺭﹶﺃ ْﻳﺖُ ﹶﺃ َﺣ َﺪ َﻋ َ‬ ‫" ﹶﻓ ْ‬
‫ﱄ ﺳَﺎ ﹺﺟﺪِﻳ َﻦ " ﻭﻳﻘﺎﻝ ‪ :‬ﺳﺄﻟﺖ ﻭﺳﻠﺖ ﺗﺴﺎﻝ ﻻ ﻳﻬﻤﺰ ﻓﻬﻮ ﺑﻠﻐﺔ ﻣﻦ ﻗﺎﻝ ﺳﻠﺘﻪ ‪.‬‬ ‫ﺲ ﻭﺍ ﹾﻟ ﹶﻘ َﻤ َﺮ َﺭﹶﺃ ْﻳﺘُﻬُ ْﻢ ﹺ‬
‫ﻭﺍﻟﺸﱠ ْﻤ َ‬
‫" ﰒﱠ ﻧُ ِﻜﺴُﻮﺍ َﻋﻠﹶﻰ ُﺭﺅُﻭ ِﺳﻬْﻢ " ﳎﺎﺯﻩ ‪ :‬ﻗﻠﺒﻮﺍ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻧﻜﺴﺖ ﻓﻼﻧﹰﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ‪ ،‬ﺇﺫﺍ ﻗﻬﺮﻩ ﻭﻋﻼﻩ ﻭﳓﻮ ﺫﻟﻚ ‪.‬‬
‫ﺏ ﻧﺎِﻓﹶﻠ ﹰﺔ " ﺃﻱ ﻏﻨﻴﻤﺔ ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ‪:‬‬ ‫ﺤ َﻖ َﻭَﻳ ْﻌﻘﹸﻮ َ‬ ‫" ﺇ ْﺳ َ‬
‫ﷲ ﻧﺎﻓﻠﺔ ﺍﻷﻋﺰّ ﺍﻷﻓﻀ ﹺﻞ‬
‫ﲔ " " ﻭﻛﻞ " ﻳﻘﻊ ﺧﱪﻩ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻷﻥ ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﻳﻘﻊ ﺧﱪﻩ ﻋﻠﻰ ﺧﱪ ﺍﳉﻤﻴﻊ ‪.‬‬ ‫ﳊَ‬ ‫" ﻭﻛﻠﹼﺎ ﺟَﻌَﻠﹾﻨَﺎ ﺻﹶﺎ ِ‬
‫ﻼ ﻓﺘﺄﻛﻠﻪ ﻭﻗﺎﻟﺖ ‪ :‬ﻧﻔﺸﺖ ﰲ ﺟﺪﺍﺩﻱ ‪ ،‬ﺍﳉﺪﺍﺩ ﻣﻦ ﻧﺴﺞ‬ ‫ﺖ ﻓِﻴ ِﻪ ﻏﹶﻨ ُﻢ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹺﻡ " ﺍﻟﻨّﻔﹾﺶ ﺃﻥ ﺗﺪﺧﻞ ﰲ َﺯﺭْﻉ ﻟﻴ ﹰ‬ ‫ﺸ ْ‬‫" ﺇ ﹾﺫ َﻧ ﹶﻔ َ‬
‫ﺍﻟﺜﻮﺏ ﺗﻌﲎ ﺍﻟﻐﻨﻢ ‪.‬‬
‫ﺻ ْﻨ َﻌ ﹶﺔ ﻟﹶﺒﻮُﺱ ﻟﱠ ﹸﻜ ْﻢ " ﻭﺍﻟﻠﺒﻮﺱ ‪ :‬ﺍﻟﺴﻼﺡ ﻛﻠﻤﺎ ﻣﻦ ﺩﺭﻉ ﺇﱃ ﺭﻣﺢ ﻭﻗﺎﻝ ﺍﳍﺬﱄ ‪:‬‬ ‫" ﻭَﻋَﻠﱠﻤْﻨَﺎﻩُ َ‬
‫ﺝ ﻣُﺠ ِﻔ ﹺﻞ‬ ‫ﻭﻣﻌﻲ ﻟﹶﺒﻮ ﺱٌ ﻟﻠﺒَﺌﻴﺲ ﻛﺄﻧﻪ ‪ ...‬ﺭَﻭْ ﻕٌ ﲜﺒﻬﺔ ﺫﻱ ﻧﹺﻌﺎ ﹴ‬
‫ﲔ َﻣ ْﻦ َﻳ ُﻐ ُﻮ ﺻُﻮ ﹶﻥ ﻟﻪ " " ﻭﻣﻦ " ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬ ‫" َﻭ ِﻣ َﻦ ﺍﻟﺸﱠﻴَﺎ ِﻃ ﹺ‬
‫ﺐ ﻳﺼﻄﹶﺤﺒﺎ ِﻥ‬ ‫ﺗﻌﺎ ﹶﻝ ﻓﺈﻥ ﻋﺎﻫﺪﺗَﲏ ﻻ َﺗ ﺨُﻮﻧﲏ ‪َ ...‬ﻧ ﹸﻜ ْﻦ ﻣﺜ ﹶﻞ ﻣَﻦ ﻳﺎ ﺩﺋ ُ‬
‫ﺖ ِﻣ ْﻨ ﹸﻜﻦﱠ ﻟِﻠ ِﻪ َﻭ َﺭ ُﺳﻮﹺﻟ ِﻪ َﻭَﺗ ْﻌ َﻤ ﹾﻞ ﺻَﺎﻟِﺤﹰﺎ " ‪ ،‬ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﳜﺮﺝ ﻟﻔﻆ ِﻓﻌْﻞ ‪" :‬‬ ‫ﻭﻛﺬﻟﻚ ﻳﻘﻊ ﻋﻠﻰ ﺍﳌﺆﻧﺚ ﻛﻘﻮﻟﻪ " َﻭ َﻣ ْﻦ َﻳ ﹾﻘُﻨ ْ‬
‫َﻣ ْﻦ " ﻋﻠﻰ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳌﻌﲎ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻛﻘﻮﻟﻚ ‪ :‬ﻣﻦ ﻳﻔﻌﻞ ﺫﻟﻚ ‪ ،‬ﻭﺃﻧﺖ ﺗﺴﺄﻝ ﻋﻦ ﺍﳉﻤﻴﻊ ‪.‬‬
‫" َﻭَﺗ ﹶﻘﻄﱠﻌُﻮﺍ ﹶﺃ ْﻣ َﺮ ُﻫ ْﻢ َﺑْﻴَﻨ ُﻬ ْﻢ " ﳎﺎﺯﻩ ﻭﺍﺧﺘﻠﻔﻮﺍ ﻭﺗﻔﺮﻗﻮﺍ ‪.‬‬
‫ﺴﻌْﻴ ِﻪ " ﺃﻱ ﻓﻼ ﻛﻔﺮ ﻟﻌﻤﻠﻪ ‪ ،‬ﻭﻗﺎﻝ ‪:‬‬ ‫ﻼ ﻛﹸﻔﹾﺮﺍ ﹶﻥ ِﻟ َ‬ ‫" ﹶﻓ ﹶ‬
‫ﻣﻦ ﺍﻟﻨﺎﺱ ﻧﺎﺱ ﻻ ﺗﻨﺎﻡ ﺟﺪﻭﺩﻫﻢ ‪ ...‬ﻭ َﺟﺪّﻯ ﻭﻻ ﻛﻔﺮﺍﻥ ﺍﷲ ﻧﺎﺋ ُﻢ‬
‫ﺴﻠﹸﻮ ﹶﻥ " ﻳﻌﺠﻠﻮﻥ ﰲ ﻣﺸﻴﻬﻢ ﻛﻤﺎ ﻳﻨﺴﻞ ﺍﻟﺬﺋﺐ ﻭﻳﻌﺴﻞ ﻗﺎﻝ ﺍﳉﻌﺪﻱ ‪:‬‬ ‫" َﻳ ْﻨ ِ‬
‫َﻋﺴَﻼ ﹶﻥ ﺍﻟﺬﺋﺐﹺ ﺃﹶﻣﺴَﻰ ﻗﺎﺭﺑﹰﺎ ‪ ...‬ﺑﺮ َﺩ ﺍ ﻟﻠﻴ ﹸﻞ ﻋﻠﻴﻪ ﻓﻨَﺴ ﹾﻞ‬
‫ﺼﺐُ َﺟ َﻬﻨﱠ َﻢ " ﻛﻞ ﺷﻲﺀ ﺃﻟﻘﻴﺘﻪ ﰲ ﻧﺎﺭ ﻓﻘﺪ ﺣﺼﺒﺘﻬﺎ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺣﺼﺐ ﰲ ﺍﻷﺭﺽ ﺃﻱ ﺫﻫﺐ ﻓﻴﻬﺎ ‪.‬‬ ‫" َﺣ َ‬
‫" ﹶﻟ ْﻮ ﻛﹶﺎ ﹶﻥ َﻫﺆُ ﹶﻻ ِﺀ ﺁِﻟ َﻬ ﹰﺔ ﻣَﺎ َﻭﺭَﺩﻭﻫﺎ " ﻓﻬﻮ ﻣﻦ ﺍﳌﻮﺍﺕ ﺍﻟﺬﻱ ﺧﺮﺝ ﳐﺮﺝ ﺍﻵﺩﻣﻴﲔ ‪.‬‬
‫ﺴَﻴﺴَﻬﺎ " ﺃﻱ ﺻﻮﻬﺗﺎ ﻭﺍﳊﺴﻴﺲ ﻭﺍﳊﺲ ﻭﺍﻟﻮﺍﺣﺪ ﻗﺎﻝ ﻋﺒﻴﺪ ﺑﻦ ﺍﻷﺑﺮﺹ ‪:‬‬ ‫ﺴ َﻤﻌُﻮ ﹶﻥ َﺣ ِ‬ ‫" ﹶﻻ َﻳ ْ‬
‫ﻓﺎﺷﺘﺎﻝ ﻭﺍﺭﺗﺎﻉ ﻣِﻦ ﺣَﺴﻴﺴﻬﺎ ‪ ...‬ﻭِﻓ ْﻌﻠﹶﻪ ﻳ ﹶﻔﻌَﻞ ﺍﳌﺬﺅُﻭﺏُ‬
‫ﻓﺎﺷﺘﺎﻝ ﻳﻌﲏ ﺍﻟﺜﻌﻠﺐ ﺭﻓﻊ ﺫﺗﺒﻪ ‪.‬‬
‫" ﻭَﺗَﺘﹶﻠﻘﱠﺎ ُﻫ ُﻢ ﺍﻟﹾﻤَﻼﹶﺋِﻜﺔﹸ ﻫَﺬﹶﺍ َﻳ ْﻮﻣُﻜﹸ ْﻢ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﳌﻀﻤﺮ ﻓﻴﻪ " ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﻫﺬﺍ ﻳﻮﻣﻜﻢ " ‪.‬‬
‫" ﻭﺁ ﹶﺫ ْﻧﺘُﻜﹸ ْﻢ َﻋﻠﹶﻰ َﺳﻮَﺍﺀ " ﺇﺫﺍ ﺍﻧﺬﺭﺕ ﻋﺪﻭﻙ ﻭﺍﻋﻠﻤﺘﻪ ﺫﻟﻚ ﻭﻧﺒﺬﺕ ﺇﻟﻴﻪ ﺍﳊﺮﺏ ﺣﱴ ﺗﻜﻮﻥ ﺃﻧﺖ ﻭﻫﻮ ﻋﻠﻰ ﺳﻮﺍﺀ‬
‫ﻭﺣﺬﺭ ﻓﻘﺪ ﺁﺫﻧﺘﻪ ﻋﻠﻰ ﺳﻮﺍﺀ ‪.‬‬
‫؟‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳊﺞ‬
 ‫" ﺍﳊ ﺞّ " ﺑﻜﺴﺮ ﺃﻭﻟﻪ ﻭﻳﻔﺘﺢ ‪.‬‬
‫" َﻳ ْﻮ َﻡ ﺗَﺮَﻭَﻧْﻬُﺎ َﺗ ﹾﺬ َﻫﻞﹸ ﹸﻛ ﱡﻞ ﻣُ ْﺮ ﺿَﻌ ٍﺔ " ﺃﻱ ﺗﺴﻠﻮ ﻭﺗﻨﺴﻰ ‪ ،‬ﻗﺎﻝ ﻛﺜﲑ ﻋﺰﺓ ‪:‬‬
‫ﺻﺤﺎ ﻗﻠﺒُﻪ ﻳﺎ َﻋﺰﱠ ﺃﻭ ﻛﺎﺩ َﻳﺬﹶﻫ ﹸﻞ‬
‫ﺃﻱ ﻳﺼﺤﻮ ﻭﻳﺴﻠﻮ ‪.‬‬
‫ﺨﻠﱠ ﹶﻘ ٍﺔ " ﺃﻱ ﳐﻠﻮﻗﺔ ‪.‬‬ ‫ﻀ َﻐ ٍﺔ ﻣُ َ‬
‫" ِﻣ ْﻦ ﻣﱡ ْ‬
‫ﻼ " ﳎﺎﺯﻩ ﺃﻧﻪ ﰲ ﻣﻮﺿﻊ ﺃﻃﻔﺎﻝ ﻭﺍﻟﻌﺮﺏ ﺗﻀﻊ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﰲ ﻣﻌﲎ ﺍﳉﻤﻴﻊ ﻗﺎﻝ ‪:‬‬ ‫ﺨ ﹺﺮﺟُﻜﹸ ْﻢ ِﻃ ﹾﻔ ﹰ‬ ‫" ﹸﺛﻢﱠ ﻳُ ْ‬
‫ﰲ َﺣﻠﹾﻘﻜﻢ ﻋﻈﻢٌ ﻭﻗﺪ ﺷَﺠﻴﻨﺎ‬

‫ﻭﻗﺎﻝ ﻋﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ ‪:‬‬

‫ﻓﻘﻠﻨﺎ ﹶﺃﺳِﻠﻤﻮﺍ ﺇﻧﺎ ﺃﹶﺧﻮﻛﻢ ‪ ...‬ﻓﻘﺪ َﺑ ﹺﺮﺋﹶﺖ ﻣﻦ ﺍﻹ َﺣ ﹺﻦ ﺍﻟﺼﺪﻭ ُﺭ‬
‫ﲑ " ﺃﻱ ﻇﻬﺮﺍﺀ ﻭﻗﺎﻝ ‪:‬‬ ‫ﻚ ﹶﻇ ﹺﻬ ٌ‬
‫ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﻭَﺍﳌﹾﻠﹶﺎِﺋ ﹶﻜﺔﹸ َﺑ ْﻌ َﺪ ﺫﹶﻟ َ‬
‫ﲑ‬‫ﺇﻥ ﺍﻟﻌﻮﺍﺫﻝ ﻟﻴﺲ ﱄ ﺑﺄﻣ ﹺ‬
‫ﺃﺭﺍﺩ ﺃﻣﺮﺍﺀ ‪ " :‬ﺃﺭ ﹶﺫ ﹺﻝ ﺍﻟﻌﻤﺮ " ‪ :‬ﳎﺎﺯﻩ ﺃﻥ ﻳﺬﻫﺐ ﺍﻟﻌﻘﻞ ﻭﳜﺮﻑ ‪.‬‬
‫ﺽ ﻫَﺎ ِﻣ َﺪ ﹰﺓ " ﺃﻱ ﻳﺎﺑﺴﺔ ﻻ ﻧﺒﺎﺕ ﻓﻴﻬﺎ ﻭﻳﻘﺎﻝ ‪ :‬ﻭﻳﻘﺎﻝ ﺭﻣﺎﺩ ﻫﺎﻣﺪ ﺇﺫﺍ ﻛﺎﻥ ﻳﺪﺭ ﺱ ‪.‬‬ ‫ﻯ ﺍﻷ ْﺭ َ‬ ‫" َﻭﺗَﺮ َ‬
‫ﺞ " ﺃﻱ ﺣﺴﻦ ﻗﺸﻴﺐ ﺟﺪﻳﺪ ﻭﻳﻘﺎﻝ ﺃﻳﻀﹰﺎ ﻬﺑﺞ ‪َ " :‬ﻭﹶﺃﻥﱠ ﺍﻟﻠﹼﻪ َﻳَﺒ ْﻌﺚﹸ " ﺃﻱ ﳚﻲﺀ ‪.‬‬ ‫" َﺯﻭْﺝ َﺑﻬﹺﻴ ﹴ‬
‫ﻀﻞﱠ " ﻳﻘﺎﻝ ﺟﺎﺀﱐ ﻓﻼﻥ ﺛﺎﱐ ﻋﻄﻔﻪ ﺃﻱ ﻳﺘﺒﺨﺘﺮ ﻣﻦ ﺍﻟﺘﻜﱪ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻤﺎﺥ ‪:‬‬ ‫" ﺛﹶﺎﹺﻧ َﻲ ِﻋ ﹾﻄ ِﻔ ِﻪ ِﻟﻴُ ِ‬
‫ﻼ ‪ ...‬ﻳُﻬﺪﻯ ﺇﱃﱠ ﺧَﻨﺎﻩ ﺛﺎﻧَﻲ ﺍﳉﻴ ِﺪ‬ ‫ﻧُﺒﱠﺌﺖُ ﺃﻥ ُﺭَﺑﻴْﻌﹰﺎ ﺃﻥ َﺭﻋَﻰ ﺇﹺﺑ ﹰ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺯﺑﻴﺪ ‪:‬‬
‫ﺐ ﻛﺄﹶﳕﺎ ﺑﺎﺕ ﻳُﻤ ﹶﻜﺮُ‬ ‫ﱐ ﻋِﻄﻔﻪ ‪ ...‬ﻟﻪ ﹶﻏَﻴ ٌ‬ ‫ﻓﺠﺎﺀ ُﻫ ُﻢ ﻳَﺴﱳﱞ ﺛﺎ ﹶ‬
‫ﺱ َﻣ ْﻦ َﻳ ْﻌﺒُﺪُ ﺍﷲ َﻋﻠﹶﻰ َﺣﺮْﻑ " ﻛﻞ ﺷﺎﻙ ﰲ ﺷﻲﺀ ﻓﻬﻮ ﻋﻠﻰ ﺣﺮﻑ ﻻ ﻳﺜﺒﺖ ﻭﻻ ﻳﺪﻭﻡ ﻭﺗﻘﻮﻝ ‪ :‬ﺇﳕﺎ ﺃﻧﺖ ﱄ‬ ‫" َﻭ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺲ ﺍﻟﹾﻤَﻮْﻟﹶﻲ " ﳎﺎﺯﻩ ﻫﺎﻫﺎﻥ ﺍﺑﻦ ﺍﻟﻌﻢ ‪ " ،‬ﻭﻟﺒﺌﺲ ﺍﻟﻌﺸﲑ " ﺍﳋﻠﻴﻂ ﺍﳌﻌﺎﺷﺮ ‪.‬‬ ‫ﻋﻠﻰ ﺣﺮﻑ ‪ ،‬ﺃﻱ ﻻ ﺃﺛﻖ ﺑﻚ " ﹶﻟﹺﺒﹾﺌ َ‬
‫" َﻣ ْﻦ ﻛﹶﺎ ﹶﻥ َﻳ ﹸﻈﻦﱡ ﺃﹶﻥ ﻟﱠ ْﻦ َﻳ ْﻨﺼُ َﺮﻩُ ﺍﻟﻠﹼﻪ " ﳎﺎﺯﻩ ﺃﻥ ﻟﻦ ﻳﺮﺯﻗﻪ ﺍﷲ ﻭﺃﻥ ﻟﻦ ﻳﻌﻄﻴﻪ ﺍﷲ ‪ ،‬ﻗﺎﻝ ﻭﻗﻒ ﻋﻠﻴﻨﺎ ﺳﺎﺋﻞ ﻣﻦ ﺑﲏ ﺑﻜﺮ‬
‫ﻋﻠﻰ ﺣﻠﻘﺔ ﰲ ﺍﳌﺴﺠﺪ ﺍﳉﺎﻣﻊ ﻓﻘﺎﻝ ‪ :‬ﻣﻦ ﻳﻨﺼﺮﱐ ﻧﺼﺮﻩ ﺍﷲ ﺃﻱ ﻣﻦ ﻳﻌﻄﻴﲏ ﺃﻋﻄﺎﻩ ﺍﷲ ﻭﻳﻘﺎﻝ ﻧﺼﺮ ﺍﳌﻄﺮ ﺃﺭﺽ ﻛﺬﺍ ‪،‬‬
‫ﺃﻱ ﺟﺎﺩﻫﺎ ﻭﺃﺣﻴﺎﻫﺎ ‪ ،‬ﻗﺎﻝ ﻭﺑﻴﺖ ﺍﻟﺮﺍﻋﻲ ‪:‬‬
‫ﻭﺍﻧﺼﺮﻱ ﺃﺭﺽ ﻋﺎﻣ ﹺﺮ‬
‫ﺃﻱ ﺗﻌﻤﺪﻱ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ ‪:‬‬
‫ﺖ ﻋﲏ ﺑﻌﺪﻩ ﻛﱡﻞ ﻗﺎﺋ ﹺﻞ‬ ‫ﺃﺑﻮﻙ ﺍﻟﺬﻱ ﺃﺟﺪﻯ ﻋﻠﻲّ ﺑﻨﺼﺮﻩ ‪ ...‬ﻓﺎﻧﺼ َ‬
‫ﺃﻱ ﺑﻌﻄﻴﺘﻪ ﻭﻗﺎﻝ ‪:‬‬
‫ﺸﻖﱠ ﺍﻟﺬﻱ ﺍﻟﻐﻴﺚ ﻧﺎﺻﺮُﻩ‬ ‫ﻕ ﺣﻈﻪ ‪ ...‬ﻭﻻ َﺗﻤِﻠﻚ ﺍﻟ ِ‬ ‫ﻭﺇﻧﻚ ﻻ ﺗﻌﻄﻲ ﺍﻣﺮﺀًﺍ ﻓﻮ َ‬
‫ﱃ ﺍﻟﺴﱠﻤﺎ ِﺀ " ﺃﻱ ﲝﺒﻞ ‪.‬‬ ‫ﺐﺇ ﹶ‬ ‫ﺴَﺒ ﹴ‬‫" ﻓﹶﻠ ْﻴ َﻤ ْﺪ ُﺩ ﹺﺑ َ‬
‫ﺱ ﻭﺍﻟﹼﺬِﻳﻦ ﹶﺃ ْﺷ َﺮﻛﹸﻮﺍ ﺇﻥﱠ ﺍﻟﻠﱠﻪ َﻳ ِﻔﺼُﻞ ﺑَﻴَﻨﻬُﻢ َﻳ ْﻮ َﻡ ﺍﻟ ِﻘﻴَﺎ َﻣ ِﺔ "‬ ‫ﲔ ﻭﺍﻟﻨﱠﺼَﺎﺭَﻯ ﻭَﺍﹶﳌ ﺠُﻮ َ‬ ‫" ﺇﻥﱠ ﺍﻟﺬﱠﹺﻳ َﻦ ﺁﻣَﻨُﻮﺍ ﻭَﺍﻟﱠﺬِﻳ َﻦ ﻫَﺎﺩُﻭﺍ ﻟﺼﱢﺎِﺑﺌ َ‬
‫ﳎﺎﺯﻩ ‪ :‬ﺍﷲ ﻳﻔﺼﻞ ﺑﻴﻨﻬﻢ ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ؛ ﻭﺍﺠﻤﻟﻮﺱ ﻣﻦ ﺍﻟﻌﺠﻢ " ﻭﺍﻟﺬﻳﻦ ﺃﺷﺮﻛﻮﺍ " ﻣﻦ ﺍﻟﻌﺮﺏ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﺁﺧﺮﻭﻥ ‪ :‬ﻗﺪ ﺗﺒﺪﺃ ﺍﻟﻌﺮﺏ ﺑﺎﻟﺸﻲﺀ ﰒ ﲢﻮﻝ ﺍﳋﱪ ﺇﱃ ﻏﲑﻩ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺳﺒﺒﻪ ﻛﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻓﻤ ْﻦ ﻳَﻚ ﺳﺎﺋ ﻼﹰﻋﲏ ﻓﺈﱐ ‪ ...‬ﻭﺟَﺮﻭْﺓ ﻻ ﺗَﺮﻭﺩ ﻭﻻ ﺗُﻌﺎ ُﺭ‬
 ‫ﺑﺪﺃ ﺑﻨﻔﺴﻪ ﰒ ﺧﱪ ﻋﻦ ﻓﺮﺳﻪ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻭﺇﻥ ﺇﹺﻣﺮﺍ ًﺀ ﺃﻫﺪﻯ ﺇﻟﻴﻚ ﻭﺩﻭﻧﻪ ‪ ...‬ﻣﻦ ﺍﻷﺭﺽ ﻣَﺆﻣﺎﺓ ﻭﺑﻴﺪﺍﺀ َﺳﻤْﻠ ُﻖ‬
‫ﻒ‬
‫ﶈﻘﻮﻗﺔ ﺃﻥ ﺗﺴﺘﺠﻴﱯ ِﻟﺼَﻮﺗﻪ ‪ ...‬ﻭﺃﻥ ﺗﻌﻠﻤﻲ ﺃﻥ ﺍﳌﹸﻌﺎﻥ ﻣُﻮﻗﱠ ُ‬
‫ﺼ َﻬﺮُ ﹺﺑ ِﻪ " ﻳﺬﺍﺏ ﺑﻪ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫ﺑﺬﺃ ﺑﺎﳌﻬﺪﻱ ﰒ ﺣﻮﻝ ﺍﳋﱪ ﺇﱃ ﺍﻟﻨﺎﻗﺔ ‪ " :‬ﻳُ ْ‬
‫ﺼ ﹶﻄ َﻬ ْﺮ‬
‫ﻚ ﺍﻟﺴﱠﻔﺎﻓِﻴ ِﺪ ﺍﻟﺸﱢﻮﺍﺀ ﺍﳌﹸ ْ‬
‫ﺷّ َ‬
‫ﻭﻣﻨﻪ ﻗﻮﳍﻢ ‪ :‬ﺻُﻬﺎﺭﺓ ﺍ َﻷﹾﻟﻴَﺔ ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪:‬‬
‫ﺲ ﻓﻤﺎ ﻳﻨﺼﻬ ْﺮ‬ ‫ﻒ ‪ ...‬ﻧَﺼﻬَﺮﻩ ﺍﻟﺸﻤ ُ‬ ‫ﺻﻔﹾﺼ ٍ‬ ‫ﻱ ﻟﹶﻘ ًﻰ ﺃﹸﻟِﻘ َﻰ ﰲ َ‬
‫ﺗَﺮﻭ ﹺ‬
‫ﺗَﺮﻭﻯ ‪ :‬ﺗﺼﲑ ﻟﻪ ﺭﻭﺍﻳﺔﹲ ﻟﻔﺮﺍﺧﻬﺎ ﻛﻤﺎ ﻳﺮﻭﻯ ﺭﻭﺍﻳﺔ ﺍﻟﻘﻮﻡ ﻋﻠﻴﻬﻢ ﻭﻫﻮ ﺍﻟﺒﻌﲑ ﻭﺍﳊﻤﺎﺭ ‪.‬‬
‫" َﻭِﻟﺒَﺎ ُﺳ ُﻬ ْﻢ ﻓﻴﻬَﺎ ﺣَﺮﹺﻳﺮٌ " ﳎﺎﺯﻩ ﻟﹶﺒﻮﺳﻬﻢ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻛﺒﲑ ﺍﳍﺪﱄ ‪:‬‬
‫ﻭﻣﻌﻰ ﻟﹶﺒﻮ ﺱٌ ﻟﻠﺒﺌﻴﺲ ﻛﺄﻧﻪ ‪ ...‬ﺭَﻭْ ﻕٌ ﲜﺒﻬﺔ ﺫﻱ ﻧﹺﻌﺎﺝ ُﻣ ﺠﹺﻔ ﹺﻞ‬
‫ﺃﻱ ﻣﺴﺮﻉ ‪ ،‬ﺫﻭ ﻧﻌﺎﺝ ﻳﻌﲏ ﺍﻟﺜﻮﺭ ‪.‬‬
‫" َﺳﻮَﺍ ِﺀ ﺍﻟﻌَﺎ ِﻛﻒُ ﻓﻴﻪ " ﺃﻱ ﺍﳌﻘﻴﻢ ﻓﻴﻪ " ﻭَﺍﻟﺒَﺎ ِﺩ " ‪ :‬ﺍﻟﺬﻱ ﻻ ﻳﻘﻴﻢ ﻓﻴﻪ ‪َ " .‬ﻭ َﻣ ْﻦ ُﻳﺮﹺﺩ ﻓِﻴ ِﻪ ﺑﺈﻟﹾﺤﺎ ٍﺩ " ﳎﺎﺯﻩ ﻭﻣﻦ ﻳﺮﺩ ﻓﻴﻪ‬
‫ﺇﳊﺎﺩﹰﺍ ﻭﺍﻟﺒﺎﺀ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻫﻮ ﺍﻟﺰﻳﻎ ﻭﺍﳉﻮﺭ ﻭﺍﻟﻌﺪﻝ ﻋﻦ ﺍﳊﻖ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ِﻣ ْﻦ ﻃﹸﻮﺭ ﺳﻴﻨَﺎﺀ ﺗُ ْﻨﹺﺒﺖُ ﺑﺎﻟﺪﱡ ْﻫ ﹺﻦ‬
‫" ﳎﺎﺯﻩ ﺗﻨﺒﺖ ﺍﻟﺪﻫﻦ ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‬
‫ﺑﻮﺍ ٍﺩ ﳝﺎ ٍﻥ ﻳُﻨﺒﺖ ﺍﻟﺸﱠﺖﱠ ﺻﺪﺭُﻩ ‪ ...‬ﻭﺃﺳﻔﻠﻪ ﺑﺎﹶﳌﺮْﺥ ﻭﺍﻟﺸﱠﻬَﺒﺎ ِﻥ‬
‫ﺍﳌﻌﲎ ‪ :‬ﻭﺃﺳﻔﻠﻪ ﻧﺒﺖ ﺍﳌﺮﺥ ﻗﺎﻝ ‪:‬‬
‫ﻉ‬
‫ﺣَﻮْﺀﺑﺔﹲ ﺗُﻨﻘِﺾ ﺑﺎﻟﻀﱡﻠﻮ ﹺ‬
‫ﺃﻱ ﺗﻨﻘﺾ ﺍﻟﻀﻠﻮﻉ ﻭﺍﳊﻮﺀﺑﺔ ﺍﻟﺪﻟﻮ ﺍﻟﻌﻈﻴﻢ ‪ ،‬ﻳﻘﺎﻝ ﺇﻧﻪ ﳊﻮﺏ ﺍﻟﺒﻄﻦ ﺃﻱ ﻋﻈﻴﻤﺔ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺢ ﺍﻷﺟﺮﺩﺍ‬ ‫ﺿﻤﻨﺖ ﺑﺮﺯﻕ ﻋَﻴﺎﻟﻨﺎ ﺃﺭﻣﺎﺣُﻨﺎ ‪ ...‬ﻣِﻞ َﺀ ﺍﳌﹶﺮﺍ ﹺﺟ ﹺﻞ ﻭﺍﻟﺼﺮﻳ َ‬
‫ﻕ ﻋﻴﺎﻟﻨﺎ ﺃﺭﻣﺎﺣﻨﺎ ﻭﺍﻟﺒﺎﺀ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ‪.‬‬ ‫ﺃﻱ ﺿﻤﻨﺖ ﺭﺯ َ‬
‫ﻭَﺇ ﹾﺫ َﺑﻮﱠﹾﺃﻧَﺎ ﻹﺑﺮَﺍﻫِﻴ َﻢ " ﳎﺎﺯﻩ ﻣﻦ ﻗﻮﻟﻪ ‪:‬‬
‫ﺕ ﻣَﻀﺠﻌﺎ‬ ‫ﻟﻴﺘﲏ ﻛﻨﺖ ﻗﺒﻠﻪ ﻗﺪ ُﺑﻮّﺃ ُ‬
‫ﻭﻳﻘﺎﻝ ﻟﻠﺮﺟﻞ ‪ :‬ﻫﻞ ﺗﺒﻮّﺃﺕ ﺑﻌﺪﻧﺎ ﺃﻱ ﻫﻞ ﺗﺰﻭﺟﺖ ‪.‬‬

‫ﺿﺎِﻣ ﹴﺮ " ﻗﻮﻡ ﻳﻔﺘﺤﻮﻥ ﺃﻭﻝ ﺍﳊﺞ ﻭﻗﻮﻡ ﻳﻜﺴﺮﻭﻧﻪ ﻭﻭﺍﺣﺪ ﺍﻟﺮﺟﺎﻝ‬ ‫ﳊ ﺞﱢ َﻳ ﹾﺄﺗُﻮ َﻙ ﹺﺭﺟَﺎ ﹰﻻ َﻭ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َ‬
‫ﺱ ﺑِﺎ ﹾ‬
‫ﰲ ﺍﻟﻨﱠﺎ ﹺ‬
‫" َﻭﹶﺃﺫﱢ ﹾﻥ ﹺ‬
‫ﺭﺍﺟﻞ ﲟﻨﺰﻟﺔ ﺻﺎﺣﺐ ﻭﺍﳉﻤﻴﻊ ﺻﺤﺎﺏ ﻭﺗﺎﺟﺮ ﻭﺍﳉﻤﻴﻊ ﲡﺎﺭ ﻭﺍﻟﻘﺎﺋﻢ ﻭﺍﳉﻤﻴﻊ ﻗﻴﺎﻡ ‪ ،‬ﻳﺄﺗﻮﻙ ﻣُﺸﺎ ﹰﺓ ﻭﻋﻠﻰ ﻛﻞ ﺿﺎﻣﺮ ﺃﻱ‬
‫ﲔ ﻣﻦ ﹸﻛﻞﱢ ﹶﻓ ﺞﱟ َﻋﻤِﻴ ﹴﻖ " ﺃﻱ ﺑﻌﻴﺪ ﻗﺎﻝ ‪:‬‬ ‫ﺭﻛﺒﺎﻧﹰﺎ " ﻳﹾﺄِﺗ َ‬
‫ﺡ ﺍﻟﻌَﻤﻴ ﹺﻖ‬ ‫ﻳﻘﻄﻌﻦ ﺑُ ْﻌ َﺪ ﺍﻟﻨﺎﺯ ﹺ‬
‫" ﹶﻓ ﺞّ " ﺃﻱ ﻣﺴﻠﻚ ﻭﻧﺎﺣﻴﺔ ‪.‬‬
‫ﻼ " ﻭﺍﻟﺒﻬﺎﺋﻢ ‪ :‬ﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﺪﻭﺍﺏ ‪.‬‬
‫" ِﻣ ْﻦ َﺑﻬﹺﻴ َﻤ ِﺔ ﺍﻷ ْﻧﻌَﺎ ﹺﻡ " ﺧﺮﺟﺖ ﳐﺮﺝ " ُﻳ ﺨْﺮ ُﺟ ﹸﻜ ْﻢ ِﻃ ﹾﻔ ﹰ‬
‫" ﹸﺛﻢﱠ ِﻟَﻴ ﹾﻘﻀُﻮﺍ َﺗ ﹶﻔﹶﺜﻬُﻢْ " ﻭﻫﻮ ﺍﻷﺧﺬ ﻣﻦ ﺍﻟﺸﺎﺭﺏ ﻭﻗﺺ ﺍﻷﻇﻔﺎﺭ ﻭﻧﺘﻒ ﺍﻷﺑﻂ ﻭﺍﻻﺳﺘﺤﺪﺍﺩ ﻭﺣﻠﻖ ﺍﻟﻌﺎﻧﺔ ‪.‬‬
‫" ﺍﻟﺰﱡﻭﺭ " ﺍﻟﻜﺬﺏ ‪.‬‬
‫" َﺳ ﺤِﻴ ﹴﻖ " ﻭﺍﻟﺴﺤﻴﻖ ﺍﻟﺒﻌﻴﺪ ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ ﺃﺑﻌﺪﻩ ﺍﷲ ﻭﺃﺳﺤﻘﻪ ﻭﺳﺤﻘﺘﻪ ﺍﻟﺮﻳﺢ ‪ ،‬ﻭﻣﻨﻪ ﳔﻠﺔ ﺳﺤﻮ ﻕٌ ﺃﻱ ﻃﻮﻳﻠﺔ ﻭﻳﻘﺎﻝ ‪:‬‬
‫ﺑﻌﺪ ﻭﺳﺤﻖٌ ﻭﻗﺎﻝ ﺍﺑﻦ ﻗﻴﺲ ﺍﻟﺮﻗﻴﺎﺕ ‪:‬‬
 ‫ﻛﺎﻧﺖ ﻟﻨﺎ ﺟﺎﺭ ﹰﺓ ﻓﺄﹶﺯﻋﺠﻬﺎ ‪ ...‬ﻗﺎﺫﻭﺭﺓﹲ ﻳَﺴْ ﺤَﻖ ﺍﻟﻨﱠﻮﻯ ﹸﻗﺪُﻣﺎ‬
‫ﻭﻗﺎﻟﻮﺍ ‪ :‬ﻳُﺴِﺤﻖ ‪ ،‬ﻭﺍﻟﻘﺎﺫﻭﺭ ﹸﺓ ‪ :‬ﺍﳌﺘﻘﺬﺭ ﺍﻟﺬﻱ ﻻ ﳜﺎﻟﻂ ﺍﻟﻨﺎﺱ ﻻ ﺗﺮﺍﻩ ﺇﻻ ﻣﻌﺘﺰ ﹰﻻ ﻣﻦ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺍﻟﻨﻮﻯ ‪ :‬ﻣﻦ ﺍﻟﺴﻔﺮ ‪.‬‬
‫" ﻓﹶﺎ ﹾﺫ ﹸﻛﺮُﻭﺍ ﺍ ْﺳ َﻢ ﺍﷲ ﻋَﻠﹶﻴْﻬَﺎ ﺻَﻮﺍﻑﱠ " ﺃﻱ ﻣﺼﻄﻔﺔ ﻭﺗﺼﻒ ﺑﲔ ﺃﻳﺪﻳﻬﺎ ﻭﻫﻮ ﻣﻦ ﺍﳌﻀﺎﻋﻒ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﳚﻌﻠﻬﺎ ﻣﻦ ﺑﺎﺏ‬
‫ﺍﻟﻴﺎﺀ ﻓﻴﻘﻮﻝ ﺻﻮﺍﻑ ﻳﺘﺮﻛﻮﻥ ﺍﻟﻴﺎﺀ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻛﻤﺎ ﻳﻘﻮﻝ ‪ :‬ﻫﺬﺍ ﻗﺎﺽ ‪ ،‬ﻭﻭﺍﺣﺪﻬﺗﺎ ﺻﺎﻓﻴﺔ ﷲ ‪.‬‬
‫ﺖ ُﺟﻨُﻮﺑُﻬﺎ " ﺃﻱ ﺳﻘﻄﺖ ‪ ،‬ﻭﻣﻨﻬﺎ ﻭﺟﻮﺏ ﺍﻟﺸﻤﺲ ﺇﺫﺍ ﺳﻘﻄﺖ ﻟﺘﻐﻴﺐ ‪ ،‬ﻭﻗﺎﻝ ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ ‪:‬‬ ‫" ﻓﹶﺈﺫﹶﺍ َﻭﺟَﺒ ْ‬
‫ﺐ‬
‫ﺐ ﻟﻠﺠﺒﻞ ﺍﻟﻮﺍﺟ ﹺ‬ ‫ﻒ ﺍﻟﺸﻤﺲ ﻭﺍﻟﺒﺪﺭ ﻭﺍﻟﻚ ‪ ...‬ﻭﺍﻛ ُ‬ ‫ﺃﱂ ﺗﻜﹶﺴ ِ‬
‫ﺃﻱ ﺍﻟﻮﺍﻗﻊ ‪ " :‬ﻭﹶﺃ ﹾﻃ ِﻌﻤُﻮﺍ ﺍ ﹾﻟﻘﹶﺎﹺﻧ َﻊ ﻭَﺍ ﹾﻟ ُﻤ ْﻌَﺘﺮﱠ " ﳎﺎﺯﻩ ﺍﻟﺴﺎﺋﻞ ﺍﻟﺬﻱ ﻗﻨﻊ ﺇﻟﻴﻜﻢ ﺗﻘﺪﻳﺮ ﻓﻌﻠﻪ ‪ :‬ﺫﻫﺐ ﻳﺬﻫﺐ ﻭﻣﻌﻨﺎﻩ ﺳﺄﻝ‬
‫ﻭﺧﻀﻊ ﻭﻣﺼﺪﺭﻩ ﺍﻟﻘﻨﻮﻉ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﻤﺎﺥ ‪:‬‬
‫ﻉ‬
‫ﳌﺎﻝ ﺍﳌﺮﺀ ﻳُﺼﻠﺤﻪ ﻓﻴﻐﲏ ‪ ...‬ﻣﻔﹶﺎﻗﺮﻩ ﺃﻋﱡﻒ ﻣﻦ ﺍﻟﻘﹸﻨﻮ ﹺ‬
‫ﺃﻱ ﻣﻦ ﺍﻟﻔﻘﺮ ﻭﺍﳌﺴﺄﻟﺔ ﻭﺍﳋﻀﻮﻉ ‪ .‬ﻭﺍﳌﻌﺘﺮ ﺍﻟﺬﻱ ﻳﻌﺘﺮﻳﻚ ﻳﺄﺗﻴﻚ ﻟﺘﻌﻄﻴﻪ ﺗﻘﻮﻝ ‪ :‬ﺍﻋﺘﺮﱐ ﻭﻋﺮﱐ ﻭﺍﻋﺘﺮﻳﺘﻪ ﻭﺍﻋﺘﻘﻴﺘﻪ ﺇﺫﺍ‬
‫ﺃﳌﻤﺖ ﺑﻪ ﻗﺎﻝ ﺣﺴﺎﻥ ‪:‬‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﺍﹸﳌ َﻌﺘﱡﺮ ﻳﺄﰐ ﺑﻼﺩَﻧﺎ ‪ ...‬ﻟﻨﻤﻨَﻌﻪ ﺑﺎﻟﻀﺎﻳﻊ ﺍﳌﺘﻬﻀﱠ ﹺﻢ‬
‫ﻭﻗﺎﻝ ﻟﺒﻴﺪ ﰲ ﺍﻟﻘﻨﻮﻉ ‪:‬‬
‫ﻭﺇﻋﻄﺎﺋ َﻲ ﺍﳌﻮﻟﹶﻰ ﻋﻠﻰ ﺣﲔ ﻓﻘﺮﻩ ‪ ...‬ﺇﺫﺍ ﻗﺎﻝ ﺃﺑﺼ ْﺮ َﺧﻠﱠﺘِﻲ ﻭﻗﹸﻨُﻮﻋ ﹺﻲ‬
‫ﻭﺃﻣﺎ ﺍﻟﻘﺎﻧﻊ ﰲ ﻣﻌﲎ ﺍﻟﺮﺍﺿﻲ ﻓﺈﻧﻪ ﻣﻦ ﻗﻨﻌﺖ ﺑﻪ ﻗﻨﺎﻋﺔ ﻭﻗﻨﺎﻋﺎ ﻭﻗﻨﺎﻋﺎ ﻭﻗﻨﻌﺎ ‪ ،‬ﺗﻘﺪﻳﺮﻩ ﻋﻠﻤﺖ ‪ ،‬ﻳﻘﺎﻝ ﻣﻦ ﺍﻟﻘﻨﻮﻉ ‪ :‬ﻗﻨﻊ‬
‫ﻳﻘﻨﻊ ﻗﻨﻮﻋﹰﺎ ‪ ،‬ﻭﺍﻟﻘﺎ ﻧﻊ ﻗﻨﻊ ﻳﻘﻨﻊ ﻗﻨﺎﻋﺔ ﻭﻗﻨﻌﺎﻧﹰﺎ ﻭﻗﻨﻌﹰﺎ ﻭﻫﻮ ﺍﻟﻘﺎﻧﻊ ﺍﻟﺮﺍﺿﻲ ‪.‬‬
‫ﷲ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻛﻘﻮﻟﻚ ‪ :‬ﺇﻻ ﺃﻬﻧﻢ‬ ‫" ﺍﻟﱠﺬِﻳﻦَ ﺃﹸ ْﺧ ﹺﺮﺟُﻮﺍ ِﻣ ْﻦ ِﺩﻳَﺎ ﹺﺭ ِﻫ ْﻢ ﹺﺑ َﻐْﻴ ﹺﺮ َﺣﻖّ ﺇﻻﱠ ﹶﺃ ﹾﻥ ﻳَﻘﻮﻟﻮُﺍ ﺭَﺑﱡﻨَﺎ ﺍ ُ‬
‫ﻳﻘﻮﻟﻮﻥ ﺍﳊﻖ ‪.‬‬
‫ﺻﻮَﺍِﻣﻊُ َﻭﹺﺑَﻴ ٌﻊ ﻭَ ﺻَﻠﹶﻮَﺍﺕٌ " ﳎﺎﺯﻫﺎ ﻣﺼﻠﻴﺎﺕ ‪.‬‬ ‫ﺖ َ‬ ‫" ﹶﻟﻬُﺪﱢ َﻣ ْ‬
‫ﺡ ﻭَﻋَﺎﺩٌ " ﻗﻮﻡ ‪ ،‬ﻳﺬﻛﱠﺮ ﻭﻳﺆﻧﱠﺚ ‪.‬‬ ‫ﺖ ﹶﻗ ْﺒﹶﻠ ُﻬ ْﻢ ﹶﻗ ْﻮﻡُ ﻧُﻮ ﹴ‬
‫" ﹶﻛﺬﱠَﺑ ْ‬
‫" ﹶﻓ ﹶﻜﹶﺄﻳﱢ ْﻦ ِﻣ ْﻦ ﹶﻗ ْﺮَﻳ ٍﺔ " ﺍﻟﻴﺎﺀ ﻣﻦ ﻓﻜﺄﻳّﻦ ﻣُﺜﻘﻠﺔ ﻭﻫﻲ ﻗﺮﺍﺀﺓ ﺍﻟﺴﺘﺔ ﻭﳜﻔﻔﻬﺎ ﺁﺧﺮﻭﻥ ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬
‫ﻚ‬
‫ﺖ ﻧﺎﻗﱵ ﻣﻦ ﻣَﻔﺎﺯﺓ ‪ ...‬ﻭ ِﻫﻠﹾﺒﺎﺟ ٍﺔ ﻻ ﻳُﻄﻠِﻊ ﺍﳍﻢﱠ ﺭﺍﻣ ُ‬ ‫ﻭﻛﺎﺋ ْﻦ ﲣﻄﱠ ْ‬
‫ﺃﻱ ﻳﻄﻠﺐ ﻭﻣﻌﻨﺎﻫﺎ ﻭﻛﻢ ﻣﻦ ﻗﺮﻳﺔ ‪.‬‬
‫ﺕ َﻧﺸِﻴﺪ " ﺃﻱ ﺯﻳﻨﺘﻪ ﺑﺎﻟﺸﻴﺪ ﻭﻫﻮ ﺍﳉﺺ ﻭﺍﳉﻴﺎﺭ ﻭﺍﳌﻼﻁ ﺍﳉﻴﺎﺭ‬ ‫" َﻭﹶﻗﺼْﺮ ﻣَﺸﻴ ٍﺪ " ﳎﺎﺯﻩ ﳎﺎ ُﺯ ﻣﻔﻌﻮﻝ ﻣﻦ " ﺷِﺪ َ‬
‫ﺍﻟﺼﺎﺭﻭﺝ ﻭﻫﻮ ﺍﻟﻜﻠﺲ ﻭﻗﺎﻝ ﻋﺪﻱ ﺍﺑﻦ ﺯﻳﺪ ﺍﻟﻌﺒﺎﺩﻱ ‪.‬‬
‫ﺷﺎ َﺩﻩُ ﻣﺮﻣﺮﹰﺍ ﻭ َﺟﻠﹼﻠﻪ ِﻛﻠﹾﺴﺎ ﻓﻠﻠﻄﲑ ﰲ ﺫﺭَﺍ ُﻩ ﻭﻛﹸﻮ ُﺭ‬
‫ﻭﻫﻮ ﺍﻟﻜﻠﺲ ﻭﻗﺎﻝ ‪:‬‬
‫ﻛﺤﻴّﺔ ﺍﳌﺎﺀ ﺑﲔ ﺍﻟﻄﱠﻲّ ﻭﺍﻟﺸﱢﻴ ِﺪ‬
‫ﻼ " ﺍﳌﻴﻢ ﻣﻀﻤﻮﻣﺔ ﻷﻬﻧﺎ ﻣﻦ " ﺃﺩﺧﻠﺖ " ﻭﺍﳋﺎﺀ ﻣﻔﺘﻮﺣﺔ ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺩﺧﻠﺖ ﻓﺎﳌﻴﻢ ﻭﺍﳋﺎﺀ ﻣﻔﺘﻮﺣﺘﺎﻥ‬ ‫" ﹶﻟﻴُ ْﺪ ِﺧﹶﻠﻨﱠﻬُ ْﻢ ﻣُ ْﺪ َﺧ ﹰ‬
‫‪.‬‬
‫ﺴﻄﹸﻮ ﹶﻥ " ﺃﻱ ﻳﻔﺮﻃﻮﻥ ﻋﻠﻴﻪ ﻭﻣﻨﻪ ﺍﻟﺴﻄﻮﺓ ‪.‬‬ ‫" ﻳَﻜﺎ َﺩﻭُ ﹶﻥ َﻳ ْ‬
‫ﺸﺮﱢ ﻣﱢ ْﻦ ﹶﺫِﻟﻜﹸﻢُ ﺍﻟﻨﱠﺎ ُﺭ " ﻣﺮﻭﻓﻮﻋﺔ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﻣﻦ ﺷﺮﻛﺔ ﺍﻟﺒﺎﺀ ﻭﻟﻜﻨﻪ ﻣﺴﺘﺄﻧﻒ ﺧﱪ ﻋﻨﻪ ﻭﱂ ﺗﻌﻤﻞ ﺍﻟﺒﺎﺀ ﻓﻴﻪ ﻭﻗﺎﻝ ‪:‬‬ ‫" ﹺﺑ َ‬
‫ﺥ َﺷﻤﱠﺮﻭﺍ‬ ‫ﻭﺑﻠﺪ ﺑﺂﻟ ِﻪ ﻣﺆﺯﱠ ُﺭ ‪ ...‬ﺇﺫﺍ ﺍﺳﺘﻘﻠﻮﺍ ﻣﻦ ﻣُﻨﺎ ﹴ‬
 ‫ﻭﺇﻥ ﺑﺪﺕ ﺃﻋﻼﻡ ﺃﺭﺽ ﻛﺒﱠﺮﻭﺍ‬
‫ﻣﺆﺯﺭ ﻣﺮﻓﻮﻉ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﻘﻄﻊ ‪.‬‬
‫" ﻣَﺎ ﻗﹶﺪَﺭُﻭ ﺍﻟﻠﹼ َﻪ َﺣﻖﱠ ﹶﻗ ْﺪ ﹺﺭ ِﻩ " ﳎﺎﺯﻩ ﻣﺎ ﻋﺮﻓﻮﺍ ﺍﷲ ﺣﻖ ﻣﻌﺮﻓﺘﻪ ‪ ،‬ﻭﻻ ﻭﺻﻔﻮﻓﻪ ﻣﺒﻠﻎ ﺻﻔﺘﻪ ‪.‬‬
‫" ﹶﻓﹺﻨ ْﻌ َﻢ ﺍﹶﳌ ْﻮﻟﹶﻰ " ﺃﻱ ﺍﻟﺮﺏ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﻮﻥ‬

‫ﻼﺗِﻬ ْﻢ ﺧَﺎ ِﺷﻌُﻮ ﹶﻥ " ﺃﻱ ﻻ ﺗﻄﻤﺢ ﺃﺑﺼﺎﺭﻫﻢ ﻭﻻ ﻳﻠﺘﻔﺘﻮﻥ ﻣﻜﺒﻮﻥ ‪.‬‬

‫ﺻﹶ‬
‫" ﻓِﻲ َ‬

‫ﲔ " ﳎﺎﺯﻫﺎ ﺍﻟﻮﻟﺪ ﻭﺍﻟﻨﻄﻔﺔ ﻗﺎﻟﺖ ﺑﻨﺖ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ﺍﻷﻧﺼﺎﺭﻳﺔ ‪:‬‬ ‫" َﻭﹶﻟ ﹶﻘ ْﺪ ﺧَﻠﹶﻘﹾﻨَﺎ ﺍﻹ ْﻧﺴَﺎ ﹶﻥ ِﻣ ْﻦ ُﺳ ﻼﹶﻟ ٍﺔ ِﻣ ْﻦ ِﻃ ﹴ‬
‫ﺱ ﲡﻠﹼﻠﻬﺎ َﺑ ْﻐﻞﹸ‬
‫ﺖ ﺇﻻﹼ ﻣُﻬﺮ ﹰﺓ ﻋﺮﺑﻴّﺔ ‪ ...‬ﺳُﻼﻟﺔ ﺃﹶﻓﺮﺍ ﹴ‬ ‫ﻭﻫﻞ ﻛﻨ ُ‬
‫ﳊﺮَﻯ ‪ ...‬ﻭﺇ ﹾﻥ ﻳﻚ ﺇﻗﺮﺍﻑٌ ﻓﻤِﻦ ﻗِﺒﻞ ﺍﻟ ﹶﻔﺤْﻞ‬ ‫ﺖ ﻣُﻬﺮﹰﺍ ﻛﺮﳝﹰﺎ ﻓﺒﺎ ﹶ‬ ‫ﻓﺈﻥ ُﻧﺘِﺠ ُ‬
‫ﺗﻘﻮﻝ ﻟﺰﻭﺟﻬﺎ ﺭﻭﺡ ﺑﻦ ﺯﻧﺒﺎﻉ ﺍﳉﺬﺍﻣﻲ ‪.‬‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﺳﻠﻴﻠﺔ ﻭﻗﺎﻝ ‪:‬‬
‫ﻳﻘﺬﻓﻦ ﰲ ﺍﺳﻼﺋﻬﺎ ﺑﺎﻟﺴﻼﻳ ﹺﻞ‬
‫ﻭﻗﺎﻝ ﺣﺴﺎﻥ ‪:‬‬
‫ﲔ‬
‫ﺐ ﺍﻷﺩﱘ ﹶﻏﻀَﻨﻔﺮﹰﺍ ‪ ...‬ﺳﻼﻟﺔ ﻓﺮْﺝ ﻛﺎﻥ ﻏﲑ ﺣَﺼ ﹺ‬ ‫ﻀ َ‬ ‫ﻓﺠﺎﺀﺕ ﺑﻪ ﻋُ ْ‬
‫ﻭﻳﻘﺎﻝ ﻟﱭ ﻏﻀﻨﻔﺮ ﺃﻱ ﺧﺎﺋﺮ ﻏﻠﻴﻆ ﻭﺍﻷﺳﺪ ﲰﻲ ﻏﻀﻨﻔﺮ ﻟﻜﺜﺎﻓﺘﻪ ﻭﻋﻈﻢ ﻫﺎﻣﺘﻪ ﻭﺃﺫﻧﻴﻪ ‪ ،‬ﻭﺍﻟﻐﻀﻨﻔﺮ ﺍﻟﻐﻠﻴﻆ ﻣﻦ ﺍﻟﻠﱭ‬
‫ﻭﻣﻦ ﻛﻞ ﺷﻲﺀ ‪.‬‬
‫" َﺳ ْﺒ َﻊ ﹶﻃﺮَﺍِﺋ َﻖ " ﳎﺎﺯﻫﺎ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻓﻮﻕ ﺷﻲﺀ ﻓﻬﻮ ﻃﺮﻳﻘﺔ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻭﺍﳌﻌﲎ ﻫﻨﺎ ﺍﻟﺴﻤﻮﺍﺕ ﻷﻥ ﺑﻌﻀﻬﻦ ﻓﻮﻕ‬
‫ﺑﻌﺾ ‪.‬‬
‫" َﺗ ْﻨﺒُﺖُ ﺑﹺﺎﻟﺪﱡ ْﻫ ﹺﻦ " ﳎﺎﺯﻩ ﺗﻨﺒﺖ ﺍﻟﺪﻫﻦ ﻭﺍﻟﺒﺎﺀ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ﻭﰲ ﺁﻳﺔ ﺁﺧﺮﻯ ‪َ " :‬ﻭ َﻣ ْﻦ ُﻳ ﹺﺮ ْﺩ ﻓِﻴ ِﻪ ﺑﹺﺈﹾﻟ ﺤَﺎ ٍﺩ " ﳎﺎﺯﻩ ﻳﺮﻳﺪ‬
‫ﻓﻴﻪ ﺇﳊﺎﺩﹰﺍ ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪:‬‬
‫ﺝ‬
‫ﺞ ‪َ ...‬ﻧﻀِﺮﺏ ﺑﺎﻟﺒﻴﹺﺾ ﻭﻧﺮﺟﻮ ﺑﺎﻟ ﹶﻔ َﺮ ْ‬ ‫ﳓﻦ ﺑﻨﻮ ﺟﻌﺪﺓ ﺃﺻﺤﺎﺏ ﺍﻟﻔﹶﻠ ُ‬
‫ﺃﻱ ﻧﺮﺟﻮ ﺍﻟﻔﺮﺝ ‪.‬‬
‫" ﻃﻮ ﹺﺭ ﺳِﻴﻨَﺎ َﺀ " ﺍﻟﻄﻮﺭ ﺍﳉﺒﻞ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﺩﺍﻧَﻲ ﺟَﻨﺎﺣَﻴْﻪ ﻣِﻦ ﺍﻟﻄﱡﻮﺭ ﻓﻤﺮّ‬
‫ﻭ " ﺳِﻴﻨَﺎﺀ " ﺍﺳﻢ ‪.‬‬
‫" ﹺﺑ ِﻪ ﺟﹺﻨﱠﺔﹲ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﳉﻨﻮﻥ ﻭﳘﺎ ﻭﺍﺣﺪ ‪.‬‬
‫ﻚ ﻓِﻴﻬَﺎ ِﻣ ْﻦ ﻛﻞﱢ َﺯ ْﻭ َﺟ ْﻴ ﹺﻦ ﺍ ﹾﺛَﻨ ْﻴ ﹺﻦ " ﳎﺎﺯﻫﺎ ﻓﺎﺟﻌﻞ ﻭﺍﲪﻞ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﻣَﺎ َﺳﹶﻠ ﹶﻜﻜﹸﻢْ ﰲ َﺳ ﹶﻘ َﺮ " ﻗﺎﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ‬ ‫" ﹶﻓ ﹾﺎﺳْﻠ ْ‬
‫ﺐ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ﺍﺳﻠﻚ ﺑﺎﻷﻟﻒ ﻗﺎﻝ ‪:‬‬ ‫ﻚ ﱂ ﹸﺃ َﻋﺮﱢﺩ ﻭﻗﺪ ﺳﻠﻜﻮﻙ ﰲ ﻳﻮﻡ َﻋﺼِﻴ ﹺ‬ ‫ﺖ ﻟﺰﹺﺍ َﺯ َﺧﺼْﻤ َ‬ ‫‪ " :‬ﻭﻛﻨ ُ‬
‫ﺸﺮُﺩﺍ‬ ‫ﺣﱴ ﺇﺫﺍ ﺃﺳﻠﻜﻮﻫﻢ ﰲ ﻗﺘﺎﺋﺪﺓ ‪ ...‬ﺷَﻸ ﻛﻤﺎ ﺗﻄﺮﺩ ﺍﳉﻤﺎﻟﺔ ﺍﻟ ُ‬
‫ﺵ ﺍ ْﺳَﺘﻮَﻯ‬
‫ﻚ " ﳎﺎﺯﻩ ﺇﺫﺍ ﻋﻠﻮﺕ ﻋﻠﻰ ﺍﻟﺴﻔﻴﻨﺔ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪َ " :‬ﻋﻠﹶﻰ ﺍ ﹾﻟ َﻌ ْﺮ ﹺ‬ ‫ﻚ َﻋﻠﹶﻰ ﺍ ﹾﻟ ﹸﻔﹾﻠ ِ‬
‫ﺖ َﻭﻣﱠ ْﻦ َﻣ َﻌ َ‬‫ﺖ ﹶﺃ ْﻧ َ‬
‫" ﻓﹶﺈﺫﹶﺍ ﺍ ْﺳَﺘ َﻮ ْﻳ َ‬
 ‫" ﺃﻱ ﻋﻼ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺣﱴ ﺇﺫﺍ ﻛﻨﺖ ﺃﻧﺖ ﻭﻣﻦ ﻣﻌﻚ ﰲ ﺍﻟﻔﻠﻚ " ﻷﻥ " ﰲ " ﻭ " ﻋﻠﻰ " ﻭﺍﺣﺪ ﻛﻘﻮﻟﻪ " َﻭ ﹶﻻ‬
‫ﺨ ﹺﻞ " ﺃﻱ ﻋﻠﻰ ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ ﻭﺍﻟﻔﻠﻚ ﻫﺎﻫﻨﺎ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻗﺪ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻴﻊ ﺑﻠﻔﻆ‬ ‫ﻉ ﺍﻟﻨﱠ ْ‬
‫ﺻﻠﱢَﺒﻨﱠ ﹸﻜ ْﻢ ﰲ ُﺟﺬﹸﻭ ﹺ‬ ‫َ‬
‫ﻭﺍﺣﺪ ‪.‬‬
‫ﺤ ْﻤ ُﺪ ِﻟﻠِﻪ " ﻣﺮﻓﻮﻉ ﻷﻧﻪ ﺣﻜﺎﻳﺔ ﻳﺄﻣﺮﻩ ﺃﻥ ﻳﻠﻔﻆ ﻬﺑﺬﺍ ﺍﻟﻠﻔﻆ ﻭﱂ ﻳﻌﻤﻠﻮﺍ ﻓﻴﻪ " ﻗﻞ ﺧﲑﺍ " ﻓﻴﻨﺼﺒﻮﻧﻪ ‪.‬‬ ‫" ﻓﹶﻘﻞ ﺍﹾﻟ َ‬
‫" َﻭﹶﺃ ْﻧ ْﺮﻓﹶﻨﺎ ُﻫ ْﻢ ﰲ ﺍﻟﹾﺤﻴَﺎ ِﺓ ﺍﻟﺪﱡ ْﻧﻴَﺎ " ﳎﺎﺯﻩ ﻭﺳﻌﻨﺎ ﻋﻠﻴﻬﻢ ﻓﺄﺗﺮﻓﻮﺍ ﻓﻴﻬﺎ ﻭﺑﻐﻮﺍ ﻭﻧﹺﻈﺮﻭﺍ ﻓﻜﻔﺮﻭﺍ ﻭﺃﻋﺠﺒﻮﺍ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﻭﻗﺪ ﺃﺭﺍﱐ ﺑﺎﻟﺪﻳﺎﺭ ﻣُﺘﺮَﻓﺎ‬
‫ﺏ‬
‫ﻀ ﹺﺮ َ‬
‫ﷲ ﹶﻻ ﻳَﺴْﺘَﺤِﻲ ﹶﺃ ﹾﻥ َﻳ ْ‬
‫" َﻋﻤﱠﺎ ﹶﻗﻠِﻴ ﹴﻞ " ﳎﺎﺯﻩ ﻋﻦ ﻗﻠﻴﻞ ﻭﻣﺎ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ﻓﻠﺬﻟﻚ ﺟﺮﻭﻩ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﺇﻥﱠ ﺍ َ‬
‫ﺿ ﹰﺔ ﹶﻓﻤَﺎ ﻓﹶﻮْﻗﹶﻬَﺎ " ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﺫﻟﻚ ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ‪:‬‬ ‫ﻼ ﻣَﺎ َﺑﻌُﻮ َ‬ ‫َﻣﹶﺜ ﹰ‬
‫ﻗﺎﻟﺖ ﺃﻻ ﻟﻴﺖ ﻣﺎ ﻫﺬﺍ ﺍﳊﻤﺎﻡ ﻟﻨﺎ ‪ ...‬ﺇﱃ ﺣَﻤﺎﻣﺘﻨﺎ ﻭﻧﺼﻔﹶﻪ ﻓﻘ ِﺪ‬
‫ﻭﻳﻘﺎﻝ ﰲ ﺍﳌﺜﻞ ‪ :‬ﻟﻴﺖ ﻣﺎ ﻣﻦ ﺍﻟﻌﺸﺐ ﺧﻮﺻﺔ ‪.‬‬
‫ﺠ َﻌﻠﹾﻨﹶﺎ ُﻫ ْﻢ ﻏﹸﺜﹶﺎ ًﺀ " ﻭﻫﻮ ﻣﺎ ﺃﺷﺒﻪ ﺍﻟﺰﺑﺪ ﻭﻣﺎ ﺍﺭﺗﻔﻊ ﻋﻠﻰ ﺍﻟﺴﻴﻞ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﳑﺎ ﻻ ﻳﻨﺘﻔﻊ ﺑﻪ ﰲ ﺷﻲﺀ ‪.‬‬ ‫" ﹶﻓ َ‬
‫" ﹸﺛﻢﱠ ﺃﹶﺭْﺳَﻠﹾﻨَﺎ ﺭُﺳُﻠﹶﻨَﺎ ﺗَﺘﺮَﻯ " ﺃﻱ ﺑﻌﻀﻬﻢ ﰲ ﺃﺛﺮ ﺑﻌﺾ ﻭﻣﻨﻪ ﻗﻮﳍﻢ ‪ :‬ﺟﺎﺀﺕ ﻛﺘﺒﻪ ﺗﺘﺮﻯ ‪ ،‬ﻭﺍﻟﻮﺟﻪ ﺃﻥ ﻻ ﻳﻨﻮﻥ ﻓﻴﻬﺎ ﻷﻬﻧﺎ‬
‫ﺗﻔﻌﻞ ﻭﻗﻮﻡ ﻗﻠﻴﻞ ﻳﻨﻮﻧﻮﻥ ﻓﻴﻪ ﻷﻬﻧﻢ ﳚﻌﻠﻮﻧﻪ ﺍﲰﹰﺎ ﻭﻣﻦ ﺟﻌﻠﻪ ﺍﲰﹰﺎ ﰲ ﻣﻮﺿﻊ ﺗﻔﻌﻞ ﱂ ﳚﺎﻭﺯ ﺑﻪ ﺫﻟﻚ ﻓﻴﺼﺮﻓﻪ ‪.‬‬
‫ﺚ " ﺃﻱ ﻳﺘﻤﺜﻞ ﻬﺑﻢ ﰲ ﺍﻟﺸﺮ ﻭﻻ ﻳﻘﺎﻝ ﰲ ﺍﳋﲑ ‪ :‬ﺟﻌﻠﺘﻪ ﺣﺪﻳﺜﹰﺎ ‪.‬‬ ‫" َﻭ َﺟ َﻌ ﹾﻠﻨَﺎ ُﻫ ْﻢ ﹶﺃﺣَﺎﺩِﻳ ﹶ‬
‫" ﻟﻨَﺎ ﻋَﺎﹺﺑﺪُﻭ ﹶﻥ " ﺃﻱ ﺩﺍﻳﻨﻮﻥ ﻣﻄﻴﻌﻮﻥ ‪ ،‬ﻭﻛﻞ ﻣﻦ ﺩﺍﻥ ﳌﻠﻚ ﻓﻬﻮ ﻋﺎﺑﺪ ﻟﻪ ﻭﻣﻨﻪ ﲰﻲ ﺃﻫﻞ ﺍﳋﱪﺓ ﺍﻟﻌﺒﺎﺩ ‪.‬‬
‫" ﻭَﺁ َﻭﻳْﻨﹶﺎﻫُﻤﹶﺎ ﺇﻟﹶﻰ َﺭ ْﺑ َﻮ ٍﺓ " ﺗﻘﺪﻳﺮﻩ ﺃﻓﻌﻠﻨﺎ ﻭﺃﻭﻯ ﻭﻫﻮ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻋﻮﻯ ﻭﻣﻌﻨﺎﻩ ﺿﻤﻤﻨﺎ ﻭﺭﺑﻮﺓ ﻳﻀﻢ ﺃﻭﳍﺎ ﻭﻳﻜﺴﺮ ﻭﻫﻲ‬
‫ﺍﻟﻨﺠﻮﺓ ﻣﻦ ﺍﻷﺭﺽ ﻭﻣﻨﻬﺎ ﻗﻮﳍﻢ ‪ :‬ﻓﻼﻥ ﰲ ﺭﺑﻮﺓ ﻣﻦ ﻗﻮﻣﻪ ‪ ،‬ﺃﻱ ﻋﺰ ﻭﺷﺮﻑ ﻭﻋﺪﺩ ‪.‬‬
‫ﲔ " ﺃﻱ ﺗﻠﻚ ﺍﻟﺮﺑﻮﺓ ﳍﺎ ﺳﺎﺣﺔﹲ ﻭﺳﻌﺔﹲ ﺃﺳﻔﻞ ﻣﻨﻬﺎ ﻭﺫﺍﺕ ﻣﻌﲔ ﺃﻱ ﻣﺎﺀ ﺟﺎﺭ ﻃﺎﻫﺮ ﺑﻴﻨﻬﻢ ‪.‬‬ ‫ﺕ ﹶﻗﺮَﺍﺭ َﻭ َﻣ ِﻌ ﹴ‬ ‫" ﺫﹶﺍ ِ‬
‫" ُﺯﺑُﺮﹰﺍ " ﺃﻱ ﻗﻄﻌﹰﺎ ‪ ،‬ﻭﻣﻦ ﻗﺮﺃﻫﺎ ﺯﺑﺮﺍ ‪ -‬ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ ‪ -‬ﻓﺈﻧﻪ ﳚﻌﻞ ﻭﺍﺣﺪﻬﺗﺎ ﺯﺑﺮﺓ ﻛﺰﺑﺮﺓ ﺍﳊﺪﻳﺪ ‪ :‬ﺍﻟﻘﻄﻌﺔ ‪.‬‬
‫ﺠﹶﺄﺭُﻭ ﹶﻥ " ﺃﻱ ﻳﺮﻓﻌﻮﻥ ﺃﺻﻮﺍﻬﺗﻢ ﻛﻤﺎ ﳚﺄﺭ ﺍﻟﺜﻮﺭ ‪ ،‬ﻗﺎﻝ ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ ‪:‬‬ ‫" ﺇﺫﹶﺍ ُﻫ ْﻢ َﺑ ْ‬
‫ﺻﻠﱠﻰ َﺟﹶﺄ ْﺭ‬
‫ﺇﻧّﲏ ﻭﺍﷲ ﻓﺎﲰَﻊ َﺣِﻠﻔِﻲ ‪ ...‬ﺑﺄﺑﻴﻞ ﻛﻠﻤﺎ َ‬
‫" ﹶﻓﻜﹾﻨُﺘ ُﻢ ﻋﻠﻰ ﹶﺃ ْﻋﻘﹶﺎﹺﺑ ﹸﻜ ْﻢ َﺗْﻨ ِﻜﺼُﻮ ﹶﻥ " ﻳﻘﺎﻝ ﳌﻦ ﺭﺟﻊ ﻣﻦ ﺣﻴﺚ ﺟﺎﺀ ‪ :‬ﻧﻜﺺ ﻓﻼﻥ ﻋﻠﻰ ﻋﻘﺒﻴﻪ ‪.‬‬

‫ﺠﺮُﻭ ﹶﻥ " ﳎﺎﺯﻩ ‪ :‬ﻬﺗﺠﺮﻭﻥ ﺳﺎﻣﺮﹰﺍ ﻭﻫﻮ ﻣﻦ ﲰﺮ ﺍﻟﻠﻴﻞ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪:‬‬ ‫" ﺳَﺎﻣِﺮﹰﺍ َﺗ ْﻬ ُ‬
‫ﺲ ﹶﻏ ْﻤﺮُ‬
‫ﺠِﻠ ٌ‬
‫ﻣِﻦ ﺩﻭﻬﻧﻢ ﺇﻥ ﺟﺌﺘﻬﻢ َﺳﻤَﺮﹰﺍ ‪َ ...‬ﻋ ْﺰﻑُ ﺍﻟ ِﻘﻴَﺎ ِﻥ ﻭَﻣ ْ‬
‫ﻭﺳﺎﻣﺮ ﰲ ﻣﻮﺿﻊ " ﲰﺎﺭ " ﲟﻨﺰﻝ ﻃﻔﻞ ﰲ ﻣﻮﺿﻊ ﺃﻃﻔﺎﻝ ‪.‬‬
‫ﺴﹶﺌﻠﹸﻬُ ْﻢ َﺧﺮْﺟﹰﺎ " ﺃﻱ ﺃﺗﺎﻭﺓ ﻭﻏﻠ ﹰﺔ ﻛﺨﺮﺝ ﺍﻟﻌﺒﺪ ﺇﱃ ﻣﻮﻻﺀ ‪ ،‬ﺃﻭ ﺍﻟﺮﻋﻴﺔ ﺇﱃ ﺍﻟﻮﺍﱄ ‪ ،‬ﻭﺍﳋﺮﺝ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﺴﺤﺎﺏ‬ ‫" ﺃ ْﻡ َﺗ ْ‬
‫ﻭﻣﻨﻪ ﻳﺮﻯ ﺍﺷﺘﻖ ﻫﺬﺍ ﺃﲨﻊ ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬
‫ﺝ‬
‫ﺐ ﻧَﻮْﺀٌ ﺑﻌﺪَﻫﺎ ﻭ ُﺧﺮُﻭ ُ‬‫ﺖ ﻟﻪ ﺍﻟﺼﱠﺒﺎ ‪ ...‬ﻭﺃﻋ ﹶﻘ َ‬ ‫ﺇﺫﺍ ﳘﱠﺾ ﺑﺎﻹﻗﻼﻉ َﻫﺒﱠ ْ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺍﳍﺬﱄ ‪ :‬ﺇﳕﺎ ﲰﻲ ﺧﺮﻭﺟﹰﺎ ﺍﳌﺎﺀ ﳜﺮﺝ ﻣﻨﻪ ‪.‬‬
‫ﻁ ﻟﹶﻨَﺎ ﻛِﺒﻮُ ﹶﻥ " ﺃﻱ ﹶﻟﻌَﺎﺩِﻟﻮﻥ ‪ ،‬ﻳﻘﺎﻝ ﻧﻜﺐ ﻋﻨﻪ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻧﻜﺐ ﻋﻦ ﻓﻼﻥ ‪ ،‬ﺃﻱ ﻋﺪﻝ ﻋﻨﻪ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻧﻜﺐ‬ ‫" َﻋ ﹺﻦ ﺍﻟﺼﱢﺮَﺍ ِ‬
‫ﻋﻦ ﺍﻟﻄﺮﻳﻖ ‪ ،‬ﺃﻱ ﻋﺪﻝ ﻋﻨﻪ ‪.‬‬
‫ﺤﺮُﻭ ﹶﻥ " ﺃﻱ ﻓﻜﻴﻒ ﺗﻌﻤﻮﻥ ﻋﻦ ﻫﺬﺍ ﻭﺗﺼﺪﻭﻥ ﻋﻨﻪ ﻭﺗﺮﺍﻩ ﻣﻦ ﻗﻮﻟﻪ ‪ :‬ﺳﺤﺮﺕ ﺃﻋﻴﻴﻨﺎ ﻋﻨﻪ ﻓﻠﻢ ﻳﻨﺼﺮﻩ ‪.‬‬ ‫ﺴَ‬ ‫" ﻗ ﹾﻞ ﹶﻓﹶﺄﻧﱠﻰ ُﺗ ْ‬
‫ﲔ " ﻭﳘﺰ ﺍﻟﺸﻴﻄﺎﻥ ﻏﻤﺰﻩ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻤﻌﻪ ﻓﻴﻪ ‪.‬‬ ‫ﺕ ﺍﻟﺸﱠﻴَﺎ ِﻃ ﹺ‬
‫" ﻣ ْﻦ َﻫ َﻤﺰَﺍ ِ‬
 ‫ﺥ " ﺃﻱ ﺃﻣﺎﻣﻬﻢ ﻭﻗﺪﺍﻣﻬﻢ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫" َﻭ ِﻣ ْﻦ َﻭﺭَﺍﺋِﻬ ْﻢ َﺑ ْﺮ َﺯ ٌ‬
‫ﺃﺗﺮﺟﻮ ﺑﻨﻮ ﻣﺮﻭﺍﻥ ﲰﻲ ﻭﻃﺎﻋﱵ ‪ ...‬ﻭﻗﻮﻣﻰ ﲤﻴﻢ ﻭﺍﻟﻐُﻼ ﹸﺓ ﻭﺭﺍﺋﻴﺎ‬
‫ﻭﻣﺎ ﺑﲔ ﻛﻞ ﺷﻴﺌﲔ ﺑﺮﺯﺥ ﻭﻣﺎ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻻﺧﺮﺓ ﺑﺮﺯﺥ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﻚ َﺑ ْﺮ َﺯﺥُ‬
‫ﻭﻣﻘﺪﺍﺭُ ﻣﺎ ﺑﻴﲏ ﻭﺑﻴﻨ َ‬
‫ﺨ ﹺﺮﻳّﹰﺎ " ﻣﻜﺴﻮﺭﺓ ﺍﻷﻭﱃ ﻷﻧﻪ ﻣﻦ ﻗﻮﳍﻢ ‪ :‬ﻳﺴﺨﺮ ﻣﻨﻪ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻀﻢ ﺃﻭﻟﻪ ‪ ،‬ﻷﻧﻪ ﳚﻌﻠﻪ ﻣﻦ ﺍﻟﺴﺨﺮﺓ‬ ‫ﺨ ﹾﺬﺗُﻤﻮﻫ ْﻢ ِﺳ ْ‬ ‫" ﻓﹶﺎﺗﱠ َ‬
‫ﻭﺍﻟﺘﺴﺨﺮ ﻬﺑﻢ ‪.‬‬
‫" ﹶﻻ ُﺑ ْﺮﻫَﺎ ﹶﻥ " ﻻ ﺑﻴﺎﻥ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬

‫" ﺳُﻮﺭَﺓﹲ ﹶﺃ ْﻧ َﺰ ﹾﻟﻨَﺎﻫَﺎ " ﻣﺮﻓﻮﻋﺔﹲ ﺑﺎﻻﺑﺘﺪﺍﺀ ﰒ ﺟﺎﺀ ﺍﻟﻔﻌﻞ ﻣﺸﻐﻮﻻ ﺑﺎﳍﺎﺀ ﻋﻦ ﺃﻥ ﺗﻌﻤﻞ ﻓﻴﻬﺎ ؛ ﻭﺑﻌﻀﻬﻢ ﻳﻨﺼﺒﻬﺎ ﻋﻠﻰ ﻗﻮﳍﻢ‬
‫ﺯﻳﺪﹰﺍ ﻟﻘﻴﺘﻪ ﻭﺍﳌﻌﲎ ﻟﻘﻴﺖ ﺯﻳﺪﺍ ‪.‬‬
‫" ﻓﺮّﺿﻨﺎﻫﺎ " ﺃﻱ ﺣﺪﺩﻧﺎ ﻓﻴﻬﺎ ﺍﳊﻼﻝ ﻭﺍﳊﺮﺍﻡ ‪ ،‬ﻭﻣﻦ ﺧﻔﻔﻪ ﺟﻌﻞ ﻣﻌﻨﺎﻩ ﻣﻦ ﺍﻟﻔﺮﻳﻀﺔ ‪.‬‬
‫" ﺍﻟﺰﱠﺍﹺﻧَﻴﺔﹸ ﻭﺍﻟﺰﱠﺍﻧﹺﻲ ﻓﺎﺟْﻠِﺪُﻭﺍ ﹸﻛﻞﱠ ﻭَﺍ ِﺣ ٍﺪ ِﻣْﻨﻬُﻤﺎ " ﻣﺮﻓﻮﻋﺎ ﻣﻦ ﺣﻴﺚ ﺭﻓﻊ " ﺍﻟﺴﱠﺎ ﹺﺭ ﻕُ ﻭَﺍﻟﺴﱠﺎ ﹺﺭﹶﻗﺔﹸ ﻓﹶﺎ ﹾﻗ ﹶﻄﻌُﻮﺍ ﺃﹶﻳْﺪِﻳَﻬُﻤَﺎ " ﻭﻛﺎﻥ‬
‫ﺑﻌﻀﻬﻢ ﻳﻨﺼﺒﻬﻦ ‪.‬‬
‫" َﻭَﻳ ْﺪ َﺭﹶﺃ ﻋَﻨْﻬَﺎ ﺍﻟﹾﻌَﺬﹶﺍﺏَ " ﳎﺎﺯﻩ ‪ ،‬ﻋﻨﻬﺎ ﺍﳊﺪ ﻭﺍﻟﺮﺟﻢ ‪.‬‬
‫ﻚ " ﳎﺎﺯﻩ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺒﻬﺘﺎﻥ ‪ ،‬ﻳﻘﺎﻝ ﻛﺬﺏ ﻓﻼﻥ ﻭﺃﻓﻚ ‪ ،‬ﺃﻱ ﺃﰒ ‪.‬‬ ‫" ﺟَﺎﺀُﻭﺍ ﺑﺎﻟﹾﺈ ﹾﻓ ِ‬
‫" َﺗ َﻮﻟﱠﻰ ِﻛْﺒ َﺮﻩُ " ﺃﻱ ﲢﻤﻞ ﻣﻌﻈﻤﻪ ﻭﻫﻮ ﻣﺼﺪﺭ ﺍﻟﻜﺒﲑ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻷﻣﻮﺭ ‪ ،‬ﻭﻓﺮﻗﻮﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺼﺪﺭ ﺍﻟﻜﺒﲑ ﺍﻟﺴﻦ‬
‫ﻓﻀﻤﻮﺍ ﻫﺬﺍ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﻫﻮ ﻛﱪ ﻗﻮﻣﻪ ﻭﻗﺪ ﻗﺮﺃ ﺑﻌﻀﻬﻢ ﺑﺎﻟﻀﻤﺔ ﲟﻨﺰﻟﺔ ﻣﺼﺪﺭ ﺍﻟﻜﺒﲑ ﺍﻟﺴﻦ " ﻛﹸ ْﺒ َﺮﻩُ " ‪ .‬ﻭﻳﻘﺎﻝ ﻓﻼﻥ ‪ :‬ﺫﻭ‬
‫ﱪ ﻣﻜﺴﻮﺭ ﺃﻱ ﻛﱪﻳﺎﺀ ‪.‬‬ ‫ﻛﹴ‬
‫ﺴ ﹺﻬﻢْ َﺧﻴْﺮﹰﺍ " ﺃﻱ ﺑﺄﻫﻞ ﺩﻳﻨﻬﻢ ﻭﺑﺄﻣﺜﺎﳍﻢ ‪.‬‬ ‫" ﹶﻇﻦﱠ ﺍ ﹾﻟﻤُ ْﺆ ِﻣﻨُﻮ ﹶﻥ ﻭَﺍﻟﹾﻤُﺆْﻣِﻨَﺎﺕُ ﹺﺑﹶﺄﻧْﻔﹸ ِ‬
‫" ﹶﻟ ْﻮ ﹶﻻ ﺟَﺎﺀُﻭﺍ َﻋﹶﻠ ْﻴ ِﻪ " ﳎﺎﺯﻩ ﻫﻼ ﺟﺎﺀﻭﺍ ﻋﻠﻴﻪ ﻭﻗﺎﻝ ‪:‬‬
‫ﺿ ْﻮﻃﹶﺮﻯ ﻟﻮﻻ ﺍﻟ ﹶﻜ ِﻤﻰﱠ ﺍﳌ ﹶﻘﻨﱠﻌﺎ‬
‫ﺗﻌﺪّﻭﻥ َﻋﻘﹾﺮ ﺍﻟﻨّﻴﺐ ﺃﻓﻀﻞ َﺳﻌْﻴﻜﻢ ‪ ...‬ﺑﲎ َ‬
‫ﺃﻱ ﻓﻬﻼ ﺗﻌﺪﻭﻥ ﻗﺘﻞ ﺍﻟﻜﻤﻲ ‪.‬‬
‫" ﻓِﻴﻤَﺎ ﹶﺃﹶﻓﻀْﺘ ْﻢ ﻓِﻴ ِﻪ " ﺃﻱ ﺣﻀﺘﻢ ﻓﻴﻪ ‪.‬‬
‫ﺴَﻨﺘِﻜ ْﻢ " ﳎﺎﺯﻩ ﺗﻘﺒﻠﻮﻧﻪ ﻭﻳﺄﺧﺬﻩ ﺑﻌﻀﻜﻢ ﻋﻦ ﺑﻌﺾ ﻗﺎﻝ ﺍﺑﻮ ﻣﻬﺪﻱ ‪ :‬ﺗﻠﻘﻴﺖ ﻫﺬﺍ ﻋﻦ ﻋﻤﻲ ﺗﻠﻘﺎﻩ ﻋﻦ ﺃﰊ‬ ‫" ﺇ ﹾﺫ َﺗﹶﻠﻘﱠﻮَْﻧﻪُ ﹺﺑﹶﺄﹾﻟ ِ‬
‫ﻫﺮﻳﺮﺓ ﺗﻠﻘﺎﻩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﻚ ﻫﺬﹶﺍ ﺑُﻬْﺘَﺎﻥﹲ ﻋَﻈِﻴﻢٌ " ﺃﻱ ﻣﺎ ﻳﻨﺒﻐﻲ ‪.‬‬ ‫" ﻗ ﹾﻠُﺘ ْﻢ ﻣَﺎ ﻳَﻜﻮﻥﹸ ﻟﹶﻨَﺎ ﹶﺃ ﹾﻥ َﻧَﺘ ﹶﻜﻠﱠ َﻢ ﺑﹺﻬﺬﹶﺍ ُﺳ ْﺒﺤَﺎَﻧ َ‬
‫ﺕ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ِﻥ " ﳎﺎﺯﻩ ﺁﺛﺎﺭ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﺬﺍﻫﺒﻪ ﻭﻣﺴﺎﻟﻜﻪ ‪ ،‬ﻭﻫﻮ ﻣﻦ " ﺧﻄﻮﺕ " ‪.‬‬ ‫" ُﺧ ﹸﻄﻮَﺍ ِ‬
‫ﻀ ﹺﻞ ِﻣﻨْﻜ ْﻢ " ﳎﺎﺯﻩ ﻭﻻ ﻳﻔﺘﻌﻞ ﻣﻦ ﺁﻟﻴﺖ ‪ :‬ﺃﻗﺴﻤﺖ ‪ ،‬ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ ﺃﻟﻮﺕ ﺑﺎﻟﻮﺍﻭ ‪ ،‬ﺃﻭﻟﻮ‬ ‫" َﻭ ﹶﻻ َﻳ ﹾﺄَﺗ ﹺﻞ ﺃﹸﻭﻟﻮﺍ ﺍ ﹾﻟ ﹶﻔ ْ‬
‫ﺍﻟﻔﻀﻞ ‪ :‬ﺃﻱ ﺫﻭﻭ ﺍﻟﺴﻌﺔ ﻭﺍﳉﺪﺓ ‪ ،‬ﻭﺍﻟﻔﻀﻞ ﺍﻟﺘﻔﻀﻞ ‪.‬‬
‫" ﹶﺃ ْﻭ ﺁﺑَﺎ ِﺀ ُﺑﻌُﻮﹶﻟِﺘ ﹺﻬﻦﱠ " ﲨﻊ ﺑﻌ ﹴﻞ ﻭﻫﻮ ﺃﺯﻭﺍﺟﻬﻦ " ﺃﻭ ﺇﺧﻮﺍﻬﻧﻦ " ﺃﻱ ﺇﺧﻮﺍﻬﺗﻦ ‪.‬‬
‫" ﹶﻏ ْﻴ َﺮ ﹸﺃﻭﹺﱄ ﺍﻟﹾﺈ ْﺭَﺑ ِﺔ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻹﺭﺑﺔ ﺍﻟﺬﻳﻦ ﳍﻢ ﰲ ﺍﻟﻨﺴﺎﺀ ﺇﺭﺑﺔ ﻭﺣﺎﺟﺔ ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣﻠﻜﻬﻢ‬
 ‫ﻹﺭﺑﺔ ﺃﻱ ﻟﺸﻬﻮﺗﻪ ﻭﺣﺎﺟﺘﻪ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ‪.‬‬
‫" ﺍﻷﻳَﺎﻣَﻲ " ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﺍﻟﺬﻳﻦ ﻻ ﺃﺯﻭﺍﺝ ﳍﻢ ﻭﳍﻦ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺭﺟﻞ ﺃﱘ ﻭﺍﻣﺮﺃﺓ ﺃﳝﺔ ﻭﺃﱘ ﺃﻳﻀﹰﺎ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺖ ﹶﺃ ﹾﻓﺘَﻰ ﻣﻨﻜﻢ ﺃﹶﺗﹶﺄﻳّﻢُ‬
‫ﺢ ﻭﺇﻥ ﺗَﺘﺄﻳّﻤِﻲ ‪ ...‬ﻭﺇﻥ ﻛﻨ ُ‬
‫ﻓﺈﻥ َﺗﻨْﻜﺤﻲ ﹶﺃﻧﹺﻜ ْ‬
‫" َﻭ ﹶﻻ ﺗُ ﹾﻜ ﹺﺮﻫُﻮﺍ ﻓﹶﺘَﻴَﺎﺗِﻜﹸﻢْ َﻋﻠﹶﻰ ﺍ ﹾﻟﹺﺒﻐَﺎ ِﺀ " ﳎﺎﺯﻫﺎ ﺇﻣﺎﺋﻜﻢ ﻭﺍﻟﻔﱴ ﰲ ﻣﻮﺿﻌﻬﺎ ﺍﻟﻌﺒﺪ ﺃﻳﻀﹰﺎ ﻭﺍﻟﺒﻐﺎﺀ ﻣﺼﺪﺭ ‪ :‬ﺍﻟﺒﻐﻲ ﻭﻫﻮ ﺍﻟﺰﻧﺎﺀ ‪.‬‬

‫ﺐ ﺩُﺭﱢﻱٌ‬
‫ﺸﻜﹶﺎ ٍﺓ " ﻭﻫﻲ ﺍﻟﻜﻮﺓ ﰲ ﺍﳊﺎﺋﻂ ﺍﻟﱵ ﻟﻴﺴﺖ ﺑﻨﺎﻓﺬﺓ ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﺍﳌﺸﻜﺎﺓ ﻓﻘﺎﻝ ‪ " :‬ﻛﺄﹶﻧﱠﻬَﺎ ﹶﻛ ْﻮ ﹶﻛ ٌ‬ ‫" َﻣﹶﺜﻞﹸ ﻧُﻮ ﹺﺭ ِﻩ ﹶﻛ ِﻤ ْ‬
‫" ﺑﻐﲑ ﳘﺰ ﺃﻱ ﻣﻀﻲﺀٌ ﻭﻳﺮﺍﺩ ﻛﺎﻟﺪﺭ ﺇﺫﺍ ﺿﻤﻤﺖ ﺃﻭﻟﻪ ‪ ،‬ﻓﺈﻥ ﻛﺴﺮﺕ ﺟﻌﻠﺘﻪ ﻓﻌﻴﻼ ﻣﻦ ﺩﺭﺃﺕ ﻭﻫﻮ ﻣﻦ ﺍﻟﻨﺠﻮﻡ‬
‫ﺍﻟﺪﺭﺍﺭﻱﺀ ﺍﻟﻼﰐ ﻳﺪﺭﺃﻥ ‪.‬‬
‫ﻼ ﻭﻻ ﺑﻐﺮﺑﻴﺔ‬ ‫ﺠ َﺮ ٍﺓ ُﻣﺒَﺎ َﺭ ﹶﻛ ٍﺔ َﺯ ْﻳﺘُﻮَﻧ ٍﺔ ﻟﹶﺎ َﺷ َﺮ ﹾﻗﹺﻴﺔﱠ ﻭ ﹶﻻ ﹶﻏ ْﺮﹺﺑﻴﱠ ٍﺔ " ﳎﺎﺯﻩ ﻻ ﺑﺸﺮﻗﻴﺔ ﺗﻀﺤﻰ ﻟﻠﺸﻤﺲ ﻭﻻ ﺗﺼﻴﺐ ﻇ ﹰ‬
‫" ﻳُﻮﹶﻗﺪُ ِﻣ ْﻦ َﺷ َ‬
‫ﰲ ﺍﻟﻈﻞ ﻭﻻ ﻳﺼﻴﺒﻬﺎ ﺍﻟﺸﺮﻕ ﻭﻟﻜﻨﻬﺎ ﺷﺮﻗﻴﺔ ﻭﻏﺮﺑﻴﺔ ﻳﺼﻴﺒﻬﺎ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ ﻭﻫﻮ ﺧﲑ ﺍﻟﺸﺠﺮ ﻭﺍﻟﻨﺒﺎﺕ ‪.‬‬
‫ﺏ ﹺﺑ ِﻘﻴَﻌﺔ " ﺍﻟﺴﺮﺍﺏ ﻳﻜﻮﻥ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻭﺇﺫﺍ ﺍﺷﺘﺪ ﺍﳊﺮ ﻭﺍﻵﻝ ﻳﻜﻮﻥ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻳﺮﻓﻊ ﻛﻞ ﺷﺨﺺ ‪ .‬ﻭﺍﻟﻘﻴﻌﺔ‬ ‫ﺴﺮَﺍ ﹴ‬ ‫" ﹶﻛ َ‬
‫ﻭﺍﻟﻘﺎﻉ ﻭﺍﺣﺪ ‪.‬‬
‫" ﹸﻟﺠﱢﻲّ ٍﺀ " ﻣﻀﺎﻑ ﺇﱃ ﺍﻟﻠﺠﺔ ﻭﻫﻲ ﻣﻌﻈﻢ ﺍﻟﺒﺤﺮ ‪.‬‬
‫" ﹶﻟ ْﻢ َﻳ ﹶﻜ ْﺪ َﻳﺮَﺍﻫَﺎ " ﻟﺒﺎﺏ ﻛﺎﺩ ﻣﻮﺍﺿﻊٌ ‪ :‬ﻣﻮﺿﻊ ﻟﻠﻤﻘﺎﺭﺑﺔ ‪ ،‬ﻭﻣﻮﺿﻊ ﻟﻠﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ‪ ،‬ﻭﻣﻮﺿﻊ ﻻ ﻳﺪﻧﻮ ﻟﺬﻟﻚ ﻭﻫﻮ ﱂ‬
‫ﻳﺪﻥ ﻷﻥ ﻳﺮﺍﻫﺎ ﻭﱂ ﻳﺮﻫﺎ ﻓﺨﺮﺝ ﳐﺮﺝ ﱂ ﻳﺮﻫﺎ ﻭﱂ ﻳﻜﺪ ﻭﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺍﳌﻘﺎﺭﺑﺔ ‪ :‬ﻣﺎ ﻛﺪﺕ ﺃﻋﺮﻑ ﺇﻻ ﺑﻌﺪ ﺇﻧﻜﺎﺭ ‪ ،‬ﻭﻗﺎﻝ‬
‫ﰲ ﺍﻟﺪﻧﻮ ‪ :‬ﻛﺎﺩ ﺍﻟﻌﺮﻭﺱ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﲑﹰﺍ ‪ ،‬ﻭﻛﺎﺩ ﺍﻟﻨﻌﺎﻡ ﻳﻄﲑ ‪.‬‬
‫ﷲ ُﻳ ْﺰﺟﹺﻲ َﺳ ﺤَﺎﺑﹰﺎ " ﺃﻱ ﻳﺴﻮﻕ ‪.‬‬ ‫" ﹶﺃﹶﻟ ْﻢ َﺗ َﺮ ﹶﺃﻥﱠ ﺍ َ‬
‫ﺠ َﻌﻠﹸﻪُ ﺭُ ﹶﻛﺎﻣﹰﺎ " ﺃﻱ ﻣﺘﺮﺍﻛﻤﺎ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ‪.‬‬ ‫" ﹸﺛﻢﱠ َﻳ ْ‬
‫ﻕ " ﺃﻱ ﺍﻟﻘﻄﺮ ﻭﺍﳌﻄﺮ ‪ ،‬ﻗﺎﻝ ﻋﺎﻣﺮ ﺑﻦ ﺟﻮﺑﻦ ﺍﻟﻄﺎﺋﻲ ‪:‬‬ ‫" ﹶﻓَﺘﺮَﻯ ﺍ ﹾﻟ َﻮ ْﺩ َ‬
‫ﺖ َﻭ ْﺩﻗﹶﻬﺎ ‪ ...‬ﻭﻻ ﺃﺭﺽ ﹶﺃ ْﺑﹶﻘ ﹶﻞ ﺇﺑﻘﺎﻟﹶﻬﺎ‬ ‫ﻓﻼ ﻣُﺰْﻧﺔ ﻭﺩَﻗ ْ‬
‫ﻼﻟﹶﻪ " ﺃﻱ ﻣﻦ ﺑﲔ ﺍﻟﺴﺤﺎﺏ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻣﻦ ﺧﻼﻟﻪ ﻭﻣﻦ ﺧﻠﻠﻪ ‪ ،‬ﻗﺎﻝ ﺯﻳﺪ ﺍﳋﻴﻞ ‪:‬‬ ‫ﺨﺮُﺝُ ِﻣ ْﻦ ِﺧ ﹶ‬ ‫" َﻳ ْ‬
‫ﺏ‬
‫ﺝ ﺍﻟﻮَﺩﻕ ﻣِﻦ ﺧﻠﹶﻞ ﺍﻟﺴﱠﺤﺎ ﹺ‬ ‫ﺿُﺮﹺﺑﻦ ﺑﻐَﻤﺮﺓ ﻓﺨﺮﺟﻦ ﻣﻨﻬﺎ ‪ ...‬ﺧﺮﻭ َ‬
‫" ﺳَﻨَﺎ َﺑ ْﺮِﻗ ِﻪ " ﻣﻨﻘﻮﺹ ﺃﻱ ﺿﻮﺀ ﺍﻟﱪﻕ " ﻭﺳَﻨﺎﺀ " ﺍﻟﺸﺮﻑ ﳑﺪﻭﺩ ‪.‬‬
‫" ﻓ ِﻤ ْﻨﻬُﻢ ﻣﱠﻦ ﻳَﻤْﺸِﻲ َﻋﻠﹶﻰ ﺑَﻄﹾﻨﹺﻪ " ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﺘﺸﺒﻴﻪ ﻷﻥ ﺍﳌﺸﻲ ﻻ ﻳﻜﻮﻥ ﻋﻠﻰ ﺍﻟﺒﻄﻦ ﺇﳕﺎ ﻳﻜﻮﻥ ﳌﻦ ﻟﻪ ﻗﻮﺍﺋﻢ ﻓﺈﺫﺍ ﺧﻠﻄﻮﺍ‬
‫ﻣﺎﻟﻪ ﻗﻮﺍﺋﻢ ﲟﺎ ﻻ ﻗﻮﺍﺋﻢ ﻟﻪ ﺟﺎﺯ ﺫﻟﻚ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃﻛﻠﺖ ﺧﺒﺰﹰﺍ ﻭﻟﺒﻨﺎﹰ ﻭﻻ ﻳﻘﺎﻝ ‪ :‬ﺃﻛﻠﺖ ﻟﺒﻨﺎﹰ ‪ ،‬ﻭﻟﻜﻦ ﻳﻘﺎﻝ ‪ :‬ﺃﻛﻠﺖ‬
‫ﺍﳋﺒﺰ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻚ ﻗﺪ ﻏﹶﺪﺍ ‪ ...‬ﻣﺘﻘﻠﱢﺪﹰﺍ ﺳﻴﻔﹰﺎ ﻭﺭُﻣْﺤﺎ‬ ‫ﺖ ﺯﻭ َﺟ ِ‬ ‫ﻳﺎ ﻟﻴ َ‬
‫ﲔ " ﺃﻱ ﻣﻘﺮﱢﻳﻦ ﻣُﺴﺘﺨﺬﻳﻦ ﻣﻨﻘﺎﺩﻳﻦ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺃﺫﻋﻦ ﱄ ‪ :‬ﺍﻧﻘﺎﺩ ﱄ ‪.‬‬ ‫" ﻳَﺄﺗُﻮﺍ ﺇﹶﻟ ْﻴ ِﻪ ﻣُﺬﹾ ِﻋﹺﻨ َ‬
‫" ﹸﻗ ﹾﻞ ﹶﻻ ُﺗ ﹾﻘﺴِﻤُﻮﺍ ﻃﹶﺎﻋَﺔﹲ ﻣَﻌْﺮُﻭﻓﹶﺔﹲ " ﻣﺮﻓﻮﻋﺘﺎﻥ ‪ ،‬ﻷﻬﻧﻤﺎ ﻛﻼﻣﺎﻥ ﱂ ﻳﻘﻊ ﺍﻷﻣﺮ ﻋﻠﻴﻬﻤﺎ ﻓﻴﻨﺼﺒﻬﻤﺎ ‪ ،‬ﳎﺎﺯ " ﻻ ﺗﻘﺴﻤﻮﺍ " ﺃﻱ‬
‫ﻻ ﲢﻠﻔﻮﺍ ﻭﻫﻮ ﻣﻦ ﺍﻟﻘﺴﻢ ﰒ ﺟﺎﺀﺕ ﻃﺎﻋﺔ ﻣﻌﺮﻭﻓﺔ ﺍﺑﺘﺪﺍﺀ ﻓﺮﻓﻌﺘﺎ ﻋﻠﻰ ﺿﻤﲑ ﻳﺮﻓﻊ ﺑﻪ ‪ ،‬ﺃﻭ ﺍﺑﺘﺪﺍﺀ ‪.‬‬
‫" ﹶﻟ َﻌﻠﱠﻜ ْﻢ ُﺗ ْﺮ َﺣﻤُﻮ ﹶﻥ " ﻭﺍﺟﺒﺔ ﻣﻦ ﺍﷲ ‪.‬‬
‫" ﻭَﺍﻟﹾﻘﹶﻮَﺍﻋِﺪُ ِﻣ َﻦ ﺍﻟﻨﱢﺴَﺎ ِﺀ " ﻫﻦ ﺍﻟﻠﻮﺍﰐ ﻗﺪ ﻗﻌﺪﻥ ﻋﻦ ﺍﻟﻮﻟﺪ ﻭﻻ ﳛﻀﻦ ﻗﺎﻝ ﺍﻟﺸﻤﺎﺥ ‪:‬‬
‫ﹶﺃﺑْﻮﺍﻝ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻘﻮﺍﻋﺪ‬
‫" ﻣُﺘَﺒَﺮﱢﺟَﺎﺕٍ " ﺍﻟﺘﱪﺝ ﺃﻥ ﻳﻈﻬﺮﻥ ﳏﺎﺳﻨﻬﻦ ﳑﺎ ﻳﻨﺒﻐﻲ ﳍﻦ ﺃﻥ ﻳﻈﻬﺮﻬﻧﺎ ‪.‬‬
 ‫ﺝ " ﻭﺃﺻﻠﻪ ﺍﻟﻀﻴﻖ ‪.‬‬ ‫ﺾ َﺣ َﺮ ٌ‬ ‫" َﻭ ﹶﻻ َﻋﻠﹶﻰ ﺍﹶﳌﺮﹺﻳ ﹺ‬
‫ﺤﻪُ " ﺃﻭ ﻣﺎ ﻣﻠﻜﺘﻢ ﺇﻧﻔﺎﺫﻩ ﻭﺇﺧﺮﺍﺟﻪ ﻻ ﻳﺰﺍﺣﻢ ﰲ ﺷﻲﺀ ﻣﻨﻪ ‪.‬‬ ‫" ﹶﺃ ْﻭ ﻣَﺎ َﻣﹶﻠ ﹾﻜُﺘ ْﻢ َﻣﻔﹶﺎِﺗ َ‬
‫" ﹶﺃ ْﺷﺘَﺎﺗﹰﺎ " ﺷﱴ ﻭﺷﺘﺎﺕ ﻭﺍﺣﺪ ‪.‬‬
‫" ِﻟﻮَﺍﺫﹰﺍ " ﻣﺼﺪﺭ " ﻻﻭﺫﺗﻪ " ﻣﻦ ﺍﳌﻼﻭﺫﺓ ‪.‬‬
‫" ﺍﻟﱠﺬِﻳﻦَ ﻳُ ﺨَﺎِﻟﻔﹸﻮ ﹶﻥ َﻋ ْﻦ ﹶﺃ ْﻣ ﹺﺮ ِﻩ " ﳎﺎﺯﻩ ﳜﺎﻟﻔﻮﻥ ﺃﻣﺮﻩ ﺳﻮﺍﺀ ‪ ،‬ﻭﻋﻦ ﺯﺍﺋﺪﺓ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬

‫" َﻭ ﹶﻻ َﺣﻴَﺎ ﹰﺓ ﻭﻻ ﻧُﺸُﻮﺭﹰﺍ " ﻣﺼﺪﺭ ﻧﺸﺮ ﺍﳌﻴﺖ ﻧﺸﻮﺭﹰﺍ ﻭﻫﻮ ﺃﻥ ﻳﺒﻌﺚ ﻭﳛﻴﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺱ ﳑﺎ ﺭﺃﻭﺍ ‪ ...‬ﻳﺎ َﻋ ﺠَﺒﺎ ﻟﻠﻤﻴﱠﺖ ﺍﻟﻨﺎﺷ ﹺﺮ‬‫ﺣﱴ ﻳﻘﻮﻝ ﺍﻟﻨﺎ ُ‬
‫" ﺇ ﹾﻥ ﻫﺬﹶﺍ ﺇﻻﱠ ﺇﹺﻧْﻚٌ ﺍﻓﹾﺘﺮﺍ ُﻩ " ﺍﻹﻓﻚ ﺍﻟﺒﻬﺘﺎﻥ ﻭﺃﺳﻮﺃ ﺍﻟﻜﺬﺏ ‪ ،‬ﺍﻓﺘﺮﺍﻩ ﺃﻱ ﺍﺧﺘﻠﻘﻪ ﻭﺍﺧﺘﺮﻋﻪ ﻣﻦ ﻋﻨﺪﻩ ‪.‬‬
‫" ﹶﻓ ﹺﻬ َﻲ ُﺗ ْﻤﻠﹶﻲ َﻋﹶﻠ ْﻴ ِﻪ " ﺃﻱ ﺗﻘﺮﺃ ﻋﻠﻴﻪ ﻭﻫﻲ ﻣﻦ ﺃﻣﻠﻴﺘﻪ ﻋﻠﻴﻪ ‪ ،‬ﻭﻫﻲ ﰲ ﻣﻮﺿﻊ ﺃﺧﺮ ﺃﻣﻠﻠﺖ ﻋﻠﻴﻪ ‪.‬‬
‫ﺏ ﺑﺎﻟﺴﱠﺎ َﻋ ِﺔ َﺳﻌِﲑﹰﺍ " ﰒ ﺟﺎﺀ ﺑﻌﺪﻩ " ﺇﺫﹶﺍ َﺭﹶﺃْﻧﻬُﻢُ ِﻣ ْﻦ ﻣَﻜﹶﺎ ٍﻥ َﺑﻌِﻴ ٍﺪ َﺳ ِﻤﻌُﻮﺍ ﻟﹶﻬَﺎ َﺗ َﻐﻴﱡﻈﹰﺎ َﻭ َﺯﻓِﲑﹰﺍ " ﻭﺍﻟﺴﻌﲑ‬
‫" ﻭَﺃﹶﻋْﺘَﺪْﻧَﺎ ﹶﻟ ِﻤ ْﻦ ﹶﻛﺬﱠ َ‬
‫ﻣﺬﻛﺮ ﻭﻫﻮ ﻣﺎ ﺗﺴﻌﺮ ﻣﻦ ﺳﻌﺎﺭ ﺍﻟﻨﺎﺭ ‪ ،‬ﰒ ﺟﺎﺀ ﺑﻌﺪﻩ ﻓﻌﻞ ﻣﺆﻧﺜﻪ ﳎﺎﺯﻫﺎ ﺃﻬﻧﺎ ﺍﻟﻨﺎﺭ ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﺗﻈﻬﺮ ﻣﺬﻛﺮﹰﺍ ﻣﻦ‬
‫ﺳﺒﺐ ﻣﺆﻧﺜ ٍﺔ ﰒ ﻳﺆﻧﺜﻮﻥ ﻣﺎ ﺑﻌﺪ ﺍﳌﺬﻛﺮ ﻋﻠﻰ ﻣﻌﲎ ﻣﺆﻧﺜﺔ ‪.‬‬
‫ﻗﺎﻝ ﺍﳌﺨﻴﺲ ‪:‬‬
‫ﺇﻥ ﲤﻴﻤﺎ ﺧُﻠﻘﺖ ﻣﻠﻤﻮﻣﺎ‬
‫ﻓﺘﻤﻴﻢ ﺭﺟﻞ ﰒ ﺫﻫﺐ ﺑﻔﻌﻠﻪ ﺇﱃ ﺍﻟﻘﺒﻴﻠﺔ ﻓﺄﻧﺜﻪ ﻓﻘﺎﻝ ‪ :‬ﺧﻠﻘﺖ ‪ ،‬ﰒ ﺭﺟﻊ ﺇﱃ ﲤﻴﻢ ﻓﺬﻛﺮ ﻓﻌﻠﻪ ﻓﻘﺎﻝ " ﻣﻠﻤﻮﻣﹰﺎ " ﰒ ﻋﺎﺩ ﺇﱃ‬
‫ﺍﳉﻤﺎﻋﺔ ﻓﻘﺎﻝ ‪ :‬ﻗﻮﻣﹰﺎ ﺗﺮﻯ ﻭﺍﺣﺪﻫﻢ ﺻﻬﻤﻴﻤﹰﺎ ﰒ ﻋﺎﺩ ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪:‬‬

‫ﻻ ﺭﺍ ِﺣ َﻢ ﺍﻟﻨﺎﺱ ﻭﻻ ﻣﺮﺣﻮﻣﺎ‬
‫ﻚ ﺛﺒُﻮﺭﹰﺍ " ﺃﻱ ﻫﻠﻜﺔ ﻭﻫﻮﻣﺼﺪﺭ ﺛﱪ ﺍﻟﺮﺟﻞ ﺃﻱ ﻫﻠﻚ ‪ ،‬ﻗﺎﻝ ‪:‬‬ ‫" ﺩَﻋَﻮْﺍ ُﻫﻨَﺎِﻟ َ‬
‫ﺇ ﹾﺫ ﺃﹸﺟﺎﺭﻱ ﺍﻟﺸﻴﻄﺎ ﹶﻥ ﰲ َﺳﹺﻨ ﹺﻦ ﺍﻟ ﹶﻎ ‪ ...‬ﻱّ ﻭَﻣﻦ ﻣﺎﻝ َﻣﻴَﻠ َﻪ ﻣﺜﺒﻮﺭُ‬
‫" ﻣَﺎ ﻛﹶﺎ ﹶﻥ ﻳَﻨْﺒَﻐِﻲ ﻟﹶﻨَﺎ " ﳎﺎﺯﻩ ﻣﺎ ﻳﻜﻮﻥ ﻟﻨﺎ ﻭ " ﻛﺎﻥ " ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ﻫﺎﻫﻨﺎ ﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪:‬‬
‫ﺼﻢُ ﺍﻟ َﻮﹶﻗﻞﹸ‬ ‫ﻣﺎ ﹸﺃﻡﱡ ﹸﻏﻔﹾﺮ ﻋﻠﻰ َﺩﻋْﺠﺎﺀ ﺫﻱ ﻋَﻠﹶﻖ ‪ ...‬ﻳﻨﻔﻲ ﺍﻟﻘﺮَﺍ ِﻣﻴَﺪ ﻋﻨﻬﺎ ﺍﻷﻋ َ‬
‫ﺸﺮﹺﻓﺔ ‪ ...‬ﻻ ﻳﻨﺒﻐﻲ ﺩﻭﻬﻧﺎ ﺳَﻬﻞﹲ ﻭﻻ َﺟَﺒﻞﹸ‬ ‫ﰲ ﺭﺃﺱ ﺧﻠﻘﺎﺀ ﻣﻦ ﻋَﻨﻘﺎﺀ ﻣُ ْ‬
‫ﻭَﻗﹾﻞﹲ ﻭ َﻭﹶﻗ ﹶﻞ ﻭﻧَﺪْﺱ ﻭَﻧﺪَﺱ ﻭ َﺣﺪْﺙ ﻭ َﺣﺪَﺙ ﻭﻓﺮْﺩ ﻭﻓﺮﺩ ‪ ،‬ﻭﺍﻟﻐﻔﺮ ﻭﻟﺪ ﺍﻟﻮﻋﻞ ﺍﻟﺼﻐﲑ ‪ ،‬ﻭﺍﻟﺪﻋﺠﺎﺀ ‪ :‬ﺍﺳﻢ ﻫﻀﺒﺔ ﻭﺫﻭ‬
‫ﻋﻠﻖ ﺟﺒﻞﹲ ‪ ،‬ﻭﺍﻟﻘﺮﺍﻣﻴﺪ ﺃﻭﻻﺩ ﺍﻟﻮﻋﻮﻝ ﻭﺍﺣﺪﻫﺎ ﻗﺮﻣﻮﺩ ‪ ،‬ﻭﺍﻟﻘﺮﺍﻫﻴﺪ ﺍﻟﺼﻐﺎﺭ ﺃﻳﻀﹰﺎ ‪ :‬ﺍﻷﻋﺼﻢ ﺍﻟﺬﻱ ﺑﺈﺣﺪﻯ ﻳﺪﻳﻪ ﺑﻴﺎﺽ ‪.‬‬
‫ﻭﺍﻟﻮﻗﻞ ﺍﳌﺘﻮﻗﻞ ﰲ ﺍﳉﺒﺎﻝ ﻭﺍﳋﻠﻘﺎﺀ ﺍﳌﻠﺴﺎﺀ ﻭﺍﻟﻌﻨﻘﺎﺀ ﺍﻟﻄﻮﻳﻠﺔ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﺃﻱ ﻻ ﻳﻜﻮﻥ ﺳﻬﻞ ﻭﻻ ﺟﺒﻞ ﻣﺜﻠﻬﺎ ‪.‬‬
‫" ﻭﻟﹶﻜِﻦ ﻣﺘﱠﻌﱠ ْﺘ َﻬ ُﻢ ْﻭﺁﺑَﺎ َﺀ ُﻫ ْﻢ " ﺃﻱ ﺃﻧﺴﺄﻬﺗﻢ ﻭﺃﺧﺮﻬﺗﻢ ﻭﻣﺪﺩﺕ ﳍﻢ ‪.‬‬
‫" ﻭَﻛﺎﹶﻧُﻮﺍ ﹶﻗﻮْﻣﹰﺎ ﺑُﻮﺭﹰﺍ " ﻭﺍﺣﺪﻫﻢ ﺑﺎﺋﺮ ﺃﻱ ﻫﺎﻟﻚ ﻭﻣﻨﻪ ﻗﻮﳍﻢ ‪ :‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺑﻮﺍﺭ ﺍﻷﱘ ‪ ،‬ﻭﺑﺎﺭ ﺍﻟﻄﻌﺎﻡ ﻭﺑﺎﺭﺕ ﺍﻟﺴﻮﻕ ﺃﻱ‬
‫ﻫﻠﻜﺖ ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ﺍﻟﺰﺑﻌﺮﻱ ‪:‬‬
‫ﺖ ﺇﺫ ﺃﻧﺎ ﺑﻮ ُﺭ‬
‫ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﳌﻠﻴﻚ ﺇﻥﹼ ﻟﺴﺎﱐ ‪ ...‬ﺭﺍﺗِﻖٌ ﻣﺎ ﻓﺘﻘ ُ‬
 ‫ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺭﺟﻞ ﺑﻮﺭ ﻭﺭﺟﻼﻥ ﺑﻮﺭ ﻭﺭﺟﺎﻝ ﺑﻮﺭ ﻭﻗﻮﻡ ﺑﻮﺭ ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻮﺍﺣﺪﺓ ﻭﺍﻟﺜﻨﺘﺎﻥ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﳌﺆﻧﺜﺔ ‪.‬‬
‫" َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺬﱠﹺﻳ َﻦ ﹶﻻ َﻳ ْﺮﺟُﻮ ﹶﻥ ِﻟﻘﹶﺎ َﺀﻧَﺎ " ﳎﺎﺯﻩ ﻻ ﳜﺎﻓﻮﻥ ﻭﻻ ﳜﺸﻮﻥ ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬
‫ﺖ ﻧﻮﺏ ﻋﻮﺍِﻣ ﹺﻞ‬ ‫ﺴﻌَﻬﺎ ‪ ...‬ﻭﺣَﺎﻟﻔﻬﺎ ﰲ ﺑﻴ ُ‬ ‫ﺇﺫﺍ ﻟﺴﻌْﺘﻪ ﺍﻟﺪﺑُﺮ ﱂ َﻳ ْﺮﺝُ ﹶﻟ ْ‬
‫ﻭﻳﺮﻭﻯ ﺧﺎﻟﻔﻬﺎ ﺑﺎﳋﺎﺀ ‪.‬‬
‫ﺤ ﺠُﻮﺭﹰﺍ " ﺃﻱ ﺣﺮﺍﻣﺎ ﳏﺮﻣﹰﺎ ‪ ،‬ﻗﺎﻝ ﺍﳌﺘﻠﻤﺲ ‪:‬‬ ‫" َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﺣ ﺠْﺮﹰﺍ َﻣ ْ‬
‫ﺲ‬
‫ﺼﻮَﻯ ﻓﻘﻠﺖ ﳍﺎ ‪ ...‬ﺣِ ﺠْﺮٌ ﺣﺮﺍﻡٌ ﺃﹶﻻ ﺗﻠﻚ ﺍﻟﺪﱠﻫﺎﺭﹺﻳ ُ‬ ‫ﺣﻨﱠﺖ ﺇﹺﱃ ﺍﻟﻨﱠﺨﻠﺔ ﺍﻟﹸﻘ ْ‬
‫ﺠ ﹴﺮ " ﺃﻱ ﻟﺬﻱ ﻋﻘﻞ ﻭﻟﺐ ‪ ،‬ﻭﻣﻦ ﺍﳊﺮﺍﻡ ﲰﻲ ﺣﺠﺮ ﺍﻟﻜﻌﺒﺔ ‪ ،‬ﻭﺍﻷﻧﺜﻰ ﻣﻦ ﺍﳋﻴﻞ ﻳﻘﺎﻝ ﳍﺎ ﺣﺠﺮٌ‬ ‫ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ِﻟﺬِﻱ ِﺣ ْ‬
‫‪.‬‬
‫" ﻭَﻗﹶﺪِﻣْﻨَﺎ ﺇﻟﹶﻰ ﻣَﺎ َﻋ ِﻤﻠﹸﻮﺍ ِﻣ ْﻦ َﻋ َﻤ ﹴﻞ " ﳎﺎﺯﻩ ﻭﻋﻤﺪﻧﺎ ﺇﱃ ﻣﺎ ﻋﻤﻠﻮﺍ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﻓﻘﺪَﻡ ﺍﳋﻮﺍﺭﺝ ﺍﻟﻀﱡ ﻼﹼ ﹸﻝ ‪ ...‬ﺇﱃ ﻋِﺒﺎﺩ َﺭﺑﱢﻬﻢ ﻓﻘﺎﻟﻮﺍ‬
‫ﺇﻥﹼ ﺩِﻣﺎﺀﻛﻢ ﻟﻨﺎ ﺣَﻼ ﹸﻝ‬
‫ﻣﺜﻞ ﺍﻟﻐﺒﺎﺭ ﺇﺫﺍ ﻃﻠﻌﺖ ﻓﻴﻪ ﺍﻟﺸﻤﺲ ﻭﻟﻴﺲ ﻟﻪ ﻣﺲٌ ﻭﻻ ﻳﺮﻯ ﰲ ﺍﻟﻈﻞ ‪.‬‬
‫" َﻳﻮْﻣﹰﺎ َﻋﻠﹶﻰ ﺍﻟﹾﻜﹶﺎﻓِﺮﻳَﻦ َﻋﺴِﲑﹰﺍ " ﺃﻱ ﺷﺪﻳﺪﻳﹰﺎ ﺻﻌﺒﹰﺎ ‪.‬‬
‫ﻼ " ﺃﻱ ﺳﺒﺒﺎﹰ ﻭﻭﺻﻠ ﹰﺔ ﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬ ‫" َﻣ َﻊ ﺍﻟﺮﱠﺳُﻮ ﹺﻝ َﺳﺒﹺﻴ ﹰ‬
‫ﺃﻓَﺒ ْﻌ َﺪ َﻣ ﹾﻘﺘَﻠﻜﻢ ﺧﻠﻴ ﹶﻞ ﳏﻤ ٍﺪ ‪ ...‬ﺗﺮﺟﻮ ﺍﻟﻘﹸﻴﻮ ﹸﻥ ﻣﻊ ﺍﻟﺮﺳﻮﻝ ﺳﺒﻴﻼ‬
‫" َﻭﻗﹶﺎ ﹶﻝ ﺍﻟﺮﱠﺳُﻮ ﹸﻝ ﻳَﺎ َﺭﺏﱢ " ﻭﻗﺎﻝ ﻫﺎﻫﻨﺎ ﰲ ﻣﻮﺿﻊ " ﻳﻘﻮﻝ " ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ِﻣ ﹾﺜﻞﹸ ﺍﻟ َﻌﺼَﺎﻓﲑ ﺃﺣﻼﻣﹰﺎ ﻭ َﻣﻘﹾﺪﺭَﺓ ‪ ...‬ﻟﻮ ﻳُﻮﺯَﻧﻮﻥ ﺑ ﹺﺰﻑﱢ ﺍﻟﺮﱢﻳﺶ ﻣﺎﻭﺯَﻧﻮﺍ‬
‫ﻭﻫﻲ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﱂ ﻳﺰﻧﻮﺍ ﻷﻬﻧﻢ ﱂ ﻳﻔﻌﻠﻮﺍ ﺑﻌﺪ ﻭﻗﺎﻝ ‪:‬‬
‫ﱀ َﺩﻓﹶﻨﻮﺍ‬‫ﺇﻥ ﻳﺴﻤﻌﻮﺍ ﺭﻳﺒﺔ ﻃﺎﻭﺭﺍ ﻬﺑﺎ ﹶﻓﺮّﺣﹰﺎ ‪ ...‬ﻣِﲏ ﻭﻣﺎ ﻳﺴﻤﻌﻮﺍ ﻣﻦ ﺻﺎ ﹴ‬
‫ﺃﻱ ﻳﻄﲑﻭﺍ ﻭﻳﺪﻓﻨﻮﺍ ‪.‬‬
‫" ِﻟﺜﹸَﺒﺖﱢ ﺑﻪ ﹸﻓﺆَﺍ َﺩ َﻙ " ﳎﺎﺯﻩ ﻟﻨﻄﻴﺐ ﺑﻪ ﻧﻔﺴﻚ ﻭﻧﺸﺠﻌﻚ ‪.‬‬
‫ﺏ ﺍﻟﺮﱠ ﺱﱢ " ﺃﻱ ﺍﳌﻌﺪﻥ ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ ‪:‬‬ ‫ﺻ ﺤَﺎ ُ‬‫" ﹶﺃ ْ‬
‫ﻁ ﻧﺎﻫﻞ ‪ ...‬ﺗَﻨﺎﺑﻠ ﹰﺔ ﻳَﺤﻔِﺮﻭﻥ ﺍﻟﺮﱢﺳﺎﺳﺎ‬ ‫ﺖ ﺇﱃ ﹶﻓ َﺮ ٍ‬ ‫َﺳﺒَﻘ ُ‬
‫ﻭﺍﻟﺮﺳﺎﺱ ﺍﳌﻌﺎﺩﻥ ‪.‬‬
‫ﻼ ﺗَﺒﱠﺮْﻧَﺎ َﺗﺘْﺒﲑﹰﺍ " ﺃﻱ ﺃﻫﻠﻜﻨﺎ ﻭﺍﺳﺘﺄﺻﻠﻨﺎ ‪.‬‬ ‫" َﻭﻛﹸ ﹰ‬
‫" ﺇ ﹾﻥ ﻛﹶﺎ َﺩ ﹶﻟﻴُﻀِﻠﻨَﺎ َﻋ ْﻦ ﺁِﻟ َﻬِﺘﻨَﺎ " ﻛﺎﺩ ﻫﺎﻫﻨﺎ ﰲ ﻣﻮﺿﻊ ﺍﳌﻘﺎﺭﺑﺔ ﻭﻗﺪ ﻓﺮﻏﻨﺎ ﻓﻮﻕ ﻫﺬﺍ ﻣﻮ ﻣﻮﺍﺿﻊ " ﻛﺎﺩ " ‪.‬‬
‫" ﺗَﻜﻮﻥﹸ َﻋﹶﻠ ْﻴ ِﻪ َﻭﻛِﻴﻼ " ﺃﻱ ﺣﻔﻴﻈﹰﺎ ‪.‬‬
‫ﻼ " ﻓﺎﻟﻈﻞ ﻣﺎ ﺃﺻﺒﺢ ﻭﻧﺴﺨﺘﻪ ﺍﻟﺸﻤﺲ ‪ ،‬ﻭﻟﻮ ﺷﺎﺀ‬ ‫ﺲ َﻋﹶﻠ ْﻴ ِﻪ َﺩﻟِﻴ ﹰ‬
‫ﺠ َﻌﹶﻠﻪُ ﺳَﺎﻛِﻨﹰﺎ ﰒﱠ ﺟَﻌَﻠﹾﻨَﺎ ﺍﻟﺸﱠ ْﻤ َ‬
‫ﻒ َﻣﺪﱠ ﺍﻟﻈﱢﻞﱠ َﻭﹶﻟ ْﻮ ﺷَﺎ َﺀ ﹶﻟ َ‬ ‫" ﻛ ْﻴ َ‬
‫ﻼ ﻋﻠﻴﻪ ‪ ،‬ﺃﻱ ﻋﻠﻰ ﺍﻟﻈﻞ ﺣﻴﺚ‬ ‫ﺍ ﷲ ﱂ ﺗﻨﺴﺨﻪ ﺍﻟﺸﻤﺲ ﻓﺘﺮﻛﻪ ﲤﺎﻣﹰﺎ ﳑﺪﻭﺩﹰﺍ ﱂ ﺗﻨﻘﺼﻪ ﺍﻟﺸﻤﺲ ‪ ،‬ﻭﻟﻜﻨﻪ ﺟﻌﻞ ﺍﻟﺸﻤﺲ ﺩﻟﻴ ﹰ‬
‫ﻧﺴﺨﺘﻪ ‪ ،‬ﻭﺍﻟﺸﻤﺲ ﻣﺆﻧﺜﺔ ﻭﺟﺎﺀﺕ ﺻﻔﺘﻬﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺻﻔﺔ ﺍﳌﺬﻛﺮ ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﺫﻟﻚ ﻭﺇﳕﺎ ﻳﺮﻳﺪﻭﻥ ﺑﻪ ﺍﻟﺒﺪﻝ‬
‫ﻛﻘﻮﳍﻢ ‪ :‬ﻫﻲ ﻋﺪﻳﻠﻰ ﺃﻱ ﺍﻟﱵ ﺗﻌﺎﺩﻟﲏ ﻭﻭﺻﻰ ﻭﳓﻮ ﺫﻟﻚ ‪ .‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻕ‬
‫ﺐ ﺍﻷﺩﱏ ﻭﺑﻴﲏ ﻭﺑﻴﻨﻬﺎ ‪ ...‬ﻣُﺠﻮﻑٌ ﻋِﻼﻓِﻲٌ َﻭِﻗﻄﹾﻊ َﻭ ْﻧﻤُﺮ ُ‬ ‫ﻫﻲ ﺍﻟﺼﺎﺣ ُ‬
‫ﰲ ﳎﻮﻑٌ ﺿﺨﻢ ﺍﳉﻮﻑ ‪ ،‬ﻗﺎﻝ ‪:‬‬ ‫ﻼﹲ‬‫ﺭﺟﻞ َﻋ ِ‬
 ‫ﺸﻖُ‬
‫ﺏ َﺩ ْﻣ َ‬
‫ﺕ ﻫِﺒﺎ ﹴ‬
‫ﻭﺻﺎﺣﱯ ﺫﺍ ُ‬
‫ﻭﻗﺎﻟﺖ ‪:‬‬

‫ﺖ ﺗُﺒﻜﻴﱢﻪ َﻋﻠﹶﻰ ﻗﱪﹺﻩ ‪ ...‬ﻣَﻦ ِﻟ َﻲ ﻣِﻦ ﺑَﻌﺪﻙ ﻳﺎ ﻋﺎﻣ ُﺮ‬ ‫ﻗﺎﻣ ْ‬

‫ﺗﺮﻛﺘَﻨ ﹺﻲ ﰲ ﺍﻟﺪﺍﺭ ﺫﺍ ﻏﹸﺮﺑ ٍﺔ ‪ ...‬ﻗﺪ ﺫﹶﻝ ﻣ َﻦ ﻟﻴﺲ ﻟﻪ ﻧﺎﺻ ُﺮ‬
‫ﺲ ﻣﻦ ﺍﻟﻈﻞ ‪ :‬ﻭﻫﻮ ﺑﺎﻟﻌﺸﻰ ﻭﺇﺫﺍ ﺍﺳﺘﺪﺍﺭﺕ ﺍﻟﺸﻤﺲ ‪.‬‬ ‫ﻭﺍﻟﻔﹶﻲﺀ ﻣﺎ َﻧﺴَﺦ ﺍﻟﺸﻤ َ‬
‫ﺡ َﻧﺸْﺮﹰﺍ " ﺃﻱ ﺣﻴﺎﺓ ﻭﻫﻮ ﻣﻦ " َﻧﺸَﺮ " ‪َ " .‬ﺑﻠﹾﺪ ﹰﺓ ﻣَﻴْﺘﺎﹰ " ﳐﻔﻔﺔ ﲟﻨﺰﻟﺔ ﲣﻔﻴﻒ ﻫﲔ ﻭﻟﲔ ﻭﺿﻴﻖ ‪ :‬ﻫﲔ ﻭﻟﲔ‬ ‫" ﹶﺃ ْﺭ َﺳ ﹶﻞ ﺍﻟﺮﱢﻳَﺎ َ‬
‫ﻭﺿﻴﻖ ﻭﱂ ﺗﺪﺧﻞ ﺍﳍﺎﺀ ﻓﻴﻬﺎ ‪ ،‬ﻭﺍﻟﺒﻠﺪﺓ ﻣﺆﻧﺜﺔ ﻓﺘﻜﻮﻥ ﻣﻴﺘﺔ ﻷﻥ ﺍﳌﻌﲎ ﻭﻗﻊ ﻋﻠﻰ ﺍﳌﻜﺎﻥ ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﻗﺎﻝ ‪:‬‬
‫ﺇﻥ ﺗَﻤﻴﻤﹰﺎ ﺧُﻠﻘﺖ ﻣﻠﻤﻮﻣﺎ‬
‫ﻓﺬﻫﺐ ﺑﺘﺬﻛﲑﻩ ﺇﱃ ﲤﻴﻢ ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﺑﻞ ﺍﻷﺭﺽ ﺍﻟﱵ ﻟﻴﺲ ﻓﻴﻬﺎ ﻧﺒﺎﺕ ﻣﻴﺖ ﺑﻼ ﻫﺎﺀ ‪ ،‬ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺇﺫﺍ ﻣﺎﺗﺖ ﻓﻬﻲ‬
‫ﻣﻴﺘﺔ ﺑﺎﳍﺎﺀ ‪.‬‬
‫ﺝ ﺍ ﹾﻟَﺒ ﺤْﺮﻳ ﹺﻦ " ﺇﺫﺍ ﺗﺮﻛﺖ ﺍﻟﺸﻲﺀ ﻭﺧﻠﻴﺘﻪ ﻓﻘﺪ ﻣﺮﺟﺘﻪ ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ ﻣﺮﺝ ﺍﻷﻣﲑ ﺍﻟﻨﺎﺱ ﺃﻱ ﺧﻼﻫﻢ‬ ‫" َﻭ َﻫ َﻮ ﺍﻟﱠﺬِﻱ َﻣ َﺮ َ‬
‫ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﻣﺮﺟﺖ ﺩﺍﺑﺘﻚ ﺃﻱ ﺗﺮﻛﺘﻬﺎ ﰲ ﺃﻣﺮ ﻣﺮﻳﺞ ﺃﻱ ﳐﺘﻠﻂ ‪ ،‬ﻭﺇﺫﺍ ﺭﻋﻴﺖ ﺍﻟﺪﺍﺑﺔ ﻓﻘﺪ ﺃﻣﺮﺟﺘﻬﺎ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‬
‫‪:‬‬
‫ﺭﻋﻰ ﻬﺑﺎ َﻣﺮْﺝ ﺭَﺑﻴ ﹴﻊ ﳑ َﺮﺟَﺎ‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﻣﺮﺟﺖ ﻋﻬﻮﺩﻫﻢ ﻭﺃﻣﺎﻧﺎﻬﺗﻢ ﺃﻱ ﺍﺧﺘﻠﻄﺖ ﻭﻓﺴﺪﺕ ‪.‬‬
‫" ﻫَﺬﹶﺍ ﻋَﺬﹾﺏٌ ﻓﹸﺮَﺍﺕٌ " ﺃﻱ ﺷﺪﻳﺪ ﺍﻟﻌﺬﻭﺑﺔ ‪.‬‬
‫" ﺃﹸﺟَﺎﺝٌ " ﻭﺍﻷﺟﺎﺝ ﺃﻣﻠﺢ ﺍﳌﻠﻮﺣﺔ ﻭﻣﺎ ﺑﲔ ﺫﻟﻚ ﺍﳌﺴﻮﺱ ﻭﺍﻟﺰﻋﺎﻕ ﺍﻟﺬﻱ ﳛﺮﻕ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﻣﻠﻮﺣﺘﻪ ﻗﺎﻝ ﺫﻭ ﺍﻹﺻﺒﻊ ‪:‬‬
‫ﺴﻮُﺳﺎ‬ ‫ﺏ ﺍﳌﹶﺬﺍﻕ ﻭﻻ ﻣ َ‬ ‫ﺖ ﻻ ‪ ...‬ﻋﺬ َ‬ ‫ﺖ ﻣﺎ ًﺀ ﻛﻨ َ‬ ‫ﻟﻮ ﻛﻨ َ‬
‫" َﻭ َﺟ َﻌ ﹶﻞ َﺑ ْﻴَﻨ ُﻬﻤَﺎ َﺑ ْﺮﺯَﺧﹰﺎ " ﻛﻞ ﻣﺎ ﺑﲔ ﺷﻴﺌﲔ ﺑﺮﺯﺥ ﻭﻣﺎ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺑﺮﺯﺥ ‪.‬‬
‫" َﻭﻫُ َﻮ ﺍﻟﺬﱠﻱ َﺧﹶﻠ َﻖ ﻣِﻦ ﺍ ﹾﻟﻤَﺎ ِﺀ َﺑﺸَﺮﹰﺍ " ﳎﺎﺯﻩ ﺧﻠﻖ ﻣﻦ ﺍﻟﻨﻄﻒ ﺍﻟﺒﺸﺮ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﻣِﻦ ﻣﱠﺎ ٍﺀ ﺩَﺍِﻓ ﹴﻖ " ﺃﻱ ﻧﻄﻔﺔ ‪.‬‬
‫" َﻭﻛﹶﺎ ﹶﻥ ﺍﻟﹾﻜﺎِﻓﺮُ َﻋﻠﹶﻰ َﺭﺑﱢﻪ ﹶﻇﻬﹺﲑﹰﺍ " ﺃﻱ ﻣﻈﻬﻮﺭﹰﺍ ﺑﻪ ﺃﻱ ﻫﻴﻨﺎﹰ ﻭﻣﻨﻪ ﻇﻬﺮﺕ ﺑﻪ ﻓﻠﻢ ﺍﻟﺘﻔﺖ ﺇﻟﻴﻪ ‪.‬‬
‫ﻭﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﳎﺎﺯﻩ ﻣﻌﻴﻨﹰﺎ ﻋﺪﻭﻩ ‪.‬‬
‫ﻼ " ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﺴﺘﺜﲏ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺸﻲﺀ ﻭﻟﻴﺲ ﻣﻨﻪ‬ ‫ﱃ َﺭﺑﱢ ِﻪ َﺳﺒﹺﻴ ﹰ‬
‫ﺨ ﹶﺬ ﺇ ﹶ‬ ‫" ﹶﻗ ﹾﻞ ﻣَﺎ ﹶﺃ ْﺳﹶﺌ ﹾﻠ ﹸﻜ ْﻢ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ ﹶﺃ ْﺟ ﹴﺮ ﹺﺇﻻﱠ َﻣ ْﻦ ﺷَﺎ َﺀ ﹶﺃ ﹾﻥ َﻳﺘﱠ ِ‬
‫ﻼ ﻓﻠﻴﺘﺨﺬﻩ ‪،‬‬
‫ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎﺭ ‪ ،‬ﻭﻓﻴﻪ ﺿﻤﲑ ﺗﻘﺪﻳﺮﻩ ﻗﻞ ﻣﺎ ﺃﺳﺄﻟﻜﻢ ﻋﻠﻴﻪ ﻣﻦ ﺃﺟﺮ ﺇﻻ ﺃﻧﻪ ﻣﻦ ﺷﺎﺀ ﺃﻥ ﻳﺘﺨﺬ ﺇﱃ ﺭﺑﻪ ﺳﺒﻴ ﹰ‬
‫ﻗﺎﻝ ﺍﺑﻮ ﺧﺮﺍﺱ ‪:‬‬
‫ﻒ ﻭﻣِﺌﺰَﺭﺍ‬‫ﺸ ْﺪﻗِﻪ ‪ ...‬ﻭﱂ َﻳْﻨ ﺞُ ﺍﻻ َﺟ ﹾﻔ َﻦ ﺳﻴ ٍ‬ ‫ﳒﹶﺎ ﺳﺎﱂﹲ ﻭﺍﻟﻨﱠﻔﺲُ ﻣﻨﻪ ﹺﺑ ِ‬
‫ﻓﺎﺳﺘﺜﲎ ﺍﳉﹶﻔﻦ ﻭﺍﳌﺌﺰﺭ ﻭﻟﻴﺴﺎ ﻣﻦ ﺳﺎﱂ ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺍﻻﺧﺘﺼﺎﺭ ﻭﻗﺎﻝ ‪:‬‬
‫ﺲ‬
‫ﻭَﺑﹶﻠ ٍﺪ ﻟﻴﺲ ﺑﻪ ﺃﹶﻧﻴﺲُ ‪ ...‬ﺇﻻﹼ ﺍﻟﻴﻌَﺎﻓﲑُ ﻭﺇﻻﹼ ﺍﻟﻌِﻴ ُ‬
‫ﻳﻌﲏ ﺍﻹﺑﻞ ﻓﺎﺳﺘﺜﲎ ﺍﻟﻴﻌﺎﻓﲑ ‪ ،‬ﻭﺍﻟﻌﻴﺲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺄﻧﻪ ﻗﺎﻝ ‪ :‬ﺇﻻ ﺃﻥ ﻬﺑﺎ ﻳﻌﺎﻓﲑ ﻭﻋﻴﺴﹰﺎ ‪ ،‬ﻭﺍﻟﻴﻌﺎﻓﲑ ﺍﻟﻈﺒﺎﺀ ﻭﺍﺣﺪﻫﺎ ﻳﻌﻔﻮﺭ‬
‫ﲔ " ﻭﻗﺎﻝ ‪:‬‬ ‫‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﻓﹶﺈ ﹸﻬﻧ ْﻢ ﻋَﺪُﻭٌ ِﻟ َﻲ ﹺﺇﻻﱠ َﺭﺏﱠ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﺖ ﺑﻨﻔﺴِﻪ ﻧﻔﺴﻲ ﻭﻣﺎﱄ ‪ ...‬ﻭﻣﺎ ﺁﻟﻮ َﻙ ﺇﻻ ﻣﺎ ﹸﺃﻃِﻴ ُﻖ‬ ‫ﻓﺪَﻳ ُ‬
‫ﻭﻗﺎﻝ ‪:‬‬
‫ﻕ‬
‫ﻳﺎ ﺑﻦ ﺭُﹶﻓﻴْﻊ ﻫﻞ ﻟﹶﻬﺎ ﻣﻦ ﹶﻏَﺒ ﹺﻖ ‪ ...‬ﻣﺎ ﺷﺮﺑﺖ ﺑﻌﺪ ﺭَﻛﻲﱢ ﺍﻟﻌ َﺮ ﹺ‬
 ‫ﻣﻦ ﻗﻄﺮﺓ ﻏﲑ ﺍﻟﻨﺠﺎﺀ ﺍﻟﺪﱠﹶﻓ ﹺﻖ‬
‫ﺽ َﻭﻣَﺎ َﺑ ْﻴَﻨ ُﻬﻤَﺎ " ﻭﺍﻟﺴﻤﻮﺍﺕ ﲨﻴﻊ ﻓﺠﺎﺀﺕ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﻌﺮﺏ ﺇﺫﺍ ﲨﻌﻮﺍ ﲨﻴﻊ‬ ‫ﺕ ﻭﺍ َﻷ ْﺭ َ‬ ‫" ﺍﻟﱠﺬﻱ ﺧَﻠﹶﻖ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬
‫ﻣﻮﺍﺕ ﰒ ﺃﺷﺮﻛﻮﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﻭﺍﺣﺪ ﺟﻌﻠﻮﺍ ﺧﱪ ﲨﻴﻊ ﺍﳉﻤﻴﻊ ﺍﳌﺸﺮﻙ ﺑﺎﻟﻮﺍﺣﺪ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺧﱪ ﺍﻟﻮﺍﺣﺪ ﻗﺎﻝ ‪:‬‬
‫ﻑ ﻛِﻼﻫِﻤﺎ ‪ُ ...‬ﺗﻮﻓِﻰ ﺍﳌﹶﺨﺎﺭﹺﻡ َﺗﺮْﻗﺒﺎ ِﻥ ﺳَﻮﺍﺩِﻱ‬ ‫ﺇﻥ ﺍﳌﹶﻨﻴﱠﺔ ﻭﺍﳊﹸﺘﻮ َ‬
‫ﻭﻛﺬﻟﻚ ﺍﳉﻤﻴﻊ ﻣﻊ ﺍﳉﻤﻴﻊ ﻗﺎﻝ ﺍﻟﻘﻄﺎﻣﻲ ‪:‬‬
‫ﺐ ﻗﺪ ﺗﺒﺎﻳﻨﺘﺎ ﺍﻧﻘﻄﺎﻋﺎ‬ ‫ﺃﱂ ﳛﺰﻧﻚ ﺃﻥ ﺣِﺒﺎﻝ ﻗﻴﺲ ‪ ...‬ﻭَﺗﻐْﻠ َ‬
‫ﺃﻱ ﻭﺣﺒﺎﻝ ﺗﻐﻠﺐ ‪.‬‬
‫" َﻭ َﺟ َﻌ ﹶﻞ ﻓﻴﻬَﺎ ﺳِﺮﺍﺟﹰﺎ " ﺃﻱ ﴰﺴﹰﺎ ﻭﺿﻴﺎﺀ ‪.‬‬
‫" َﻭ َﺟ َﻌ ﹶﻞ ﺍﻟﻠﱠ ْﻴ ﹶﻞ ﻭَﺍﻟﻨﱠﻬَﺎﺭَ ِﺧ ﹾﻠ ﹶﻔ ﹰﺔ " ﺃﻱ ﳚﻲﺀ ﺍﻟﻠﻴﻞ ﺑﻌﺪ ﺍﻟﻨﻬﺎﺭ ﻭﳚﻲﺀ ﺍﻟﻨﻬﺎﺭ ﺑﻌﺪ ﺍﻟﻠﻴﻞ ﳜﻠﻒ ﻣﻨﻪ ﻭﺟﻌﻠﻬﻤﺎ ﺧﻠﻔﺔ ﻭﳘﺎ ﺍﺛﻨﺎﻥ‬
‫ﻷﻥ ﺍﳋﻠﻔﺔ ﻣﺼﺪﺭ ﻓﻠﻔﻈﻪ ﻣﻦ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ ﻭﺍﺣﺪ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻭﳍﺎ ﺑﺎﳌﺎﻃِﺮﻭﻥ ﺇﺫﺍ ‪ ...‬ﺃﻛﻞ ﺍﻟﻨﱠﻤ ﹸﻞ ﺍﻟﺬﻱ ﺟَﻤﻌﺎ‬
‫ﺧﻠﻔ ﹰﺔ ﺣﱴ ﺇﺫﺍ ﺍﺭﺗﺒﻌﺖ ‪ ...‬ﺳﻜﻨﺖ ﻣﻦ ﹺﺟﻠﱠ ﹴﻖ ﹺﺑَﻴﻌَﺎ‬
‫ﻭﻗﺎﻝ ‪:‬‬
‫ﺠﹶﺜ ﹺﻢ‬
‫ﲔ ِﺧﻠﹾﻔ ﹰﺔ ‪ ...‬ﻭﺃﻃﻼﺅﳘﺎ ﻳﻨﻬﺾ ﰲ ﻛ ﹶﻞ َﻣ ْ‬ ‫ﻬﺑﺎ ﺍﻟ ِﻌﲔُ ﻭﺍﻵﺭﺍ ُﻡ ﳝﺸ ﹺ‬
‫" ﺇﻥﱠ ﻋَﺬﹶﺍﺑَﻬﺎ ﻛﹶﺎ ﹶﻥ ﹶﻏﺮَﺍﻣﹰﺎ " ﺃﻱ ﻫﻼﻛﹰﺎ ﻭﻟﺰﺍﻣﹰﺎ ﳍﻢ ﻭﻣﻨﻪ ﺭﺟﻞ ﻣﻐﺮﻡ ﺑﺎﳊﺐ ﺣﺐ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺍﻟﻐﺮﻡ ﻭﺍﻟﺪﻳﻦ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﹶﻓ ْﺮ ﻉُ َﻧ ْﻴ ﹴﻊ ﻳَﻬﺘﺰﱡ ﰲ ﻏﹸﺼﻦ ﺍﳌﺞ ‪ ...‬ﺩ ﻏﹶﺰﻳﺮ ﺍﻟﻨﱠﺪﻯ ﺷﺪﻳﺪ ﺍﳌِﺤﺎ ﹺﻝ‬

‫ﺇﻥ ﻳﻌﺎﻗِﺐ ﻳﻜﻦ ﻏﺮﺍﻣﹰﺎ ﻭﺇﻥ ﻳﻊ ‪ ...‬ﻁ ﺟﺰﻳﻼ ﻓﺈﻧﻪ ﻻ ﻳﺒﺎﱄ‬

‫ﻭﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﺃﰊ ﺧﺎﺯﻡ ‪:‬‬
‫ﻭﻳﻮ َﻡ ﺍﻟﻨﹺﺴﺎﺭ ﻭﻳﻮﻡ ﺍﳉِﻔﺎ ‪ ...‬ﺭ ﻛﺎﻧﻮﺍ ﻋﺬﺍﺑﹰﺎ ﻭﻛﺎﻧﻮﺍ ﻏﺮﺍﻣﺎ‬
‫ﺃﻱ ﻫﻠﻜﺔ ‪.‬‬
‫ﺴَﺘﻘﹶﺮﹰﺍ َﻭﻣُﻘﺎﻣﹰﺎ " ﺃﻱ ﻗﺮﺍﺭﹰﺍ ﻭﺃﻗﺎﻣﺔ ﻷﻧﻪ ﻣﻦ ﺃﻗﺎﻡ ﺃﻱ ﳐﻠﺪﹰﺍ ﻭﻣﻨﺰ ﹰﻻ ‪ ،‬ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬ ‫ﺕ ُﻣ ْ‬ ‫" ﺳَﺎ َﺀ ْ‬
‫ﺣﻴّﻮﺍ ﺍﳌﹸﻘﺎ َﻡ ﻭﺣَﻴّﻮﺍ ﺳﺎﻛﻦ ﺍﻟﺪﺍ ﹺﺭ‬
‫ﻭﻗﺎﻝ ﺳﻼﻣﺔ ﺑﻦ ﺟﻨﺪﻝ ‪:‬‬
‫ﺕ ﻭﺃﻧْﺪﻳﺔ ‪ ...‬ﻭﻳﻮﻡ ﺳَﲑ ﺇﱃ ﺍﻷﻋﺪﺍﺀ ﺗﺄﻭﻳﺐ‬ ‫ﻳﻮﻣﺎﻥ ﻳﻮ ُﻡ ﻣُﻘﺎﻣﺎ ٍ‬
‫ﻭﺇﺫﺍ ﻓﺘﺤﻮﺍ ﺃﻭﻟﻪ ﻓﻬﻮ ﻣﻦ ﻗﻤﺖ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " َﻭ َﻣﻘﹶﺎ ﹴﻡ ﹶﻛ ﹺﺮ ﹴﱘ " ﺃﻱ ﳎﻠﺲ ﻭﻗﺎﻝ ﻋﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ ‪:‬‬
‫ﻓﺄﻱﱢ ﻣﺎ ﻭﺃﻳﱡﻚ ﻛﺎﻥ ﺷﺮّﹰﺍ ‪ ...‬ﻓﹶﻘﻴ َﺪ ﺇﱃ ﺍﳌﻘﺎﻣﺔ ﻻ ﻳﺮﺍﻫﺎ‬
‫ﻳﺪﻋﻮ ﻋﻠﻴﻪ ﺑﺎﻟﻌﻤﻰ ‪ ،‬ﺃﻱ ﺇﱃ ﺍﺠﻤﻟﻠﺲ ‪.‬‬
‫" َﻳ ﹾﻠ َﻖ ﹶﺃﺛﹶﺎﻣﹰﺎ " ﺃﻱ ﻋﻘﻮﺑﺔ ‪.‬‬
‫ﻒ ﹶﻟﻪُ ﺍﻟﹾﻌَﺬﹶﺍﺏُ َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ِﺔ " ﺃﻱ ﻳﻠﻖ ﻋﻘﻮﺑﺔ ﻭﻋﻘﺎﺑﹰﺎ ﻛﻤﺎ ﻭﺻﻒ " ﻳﻀﻌﻒ ﻟﻪ ﺍﻟﻌﺬﺍﺏ " ﻭﻗﺎﻝ ﺑﻠﻌﺎﺀ ﺑﻦ ﻗﻴﺲ‬
‫ﻀﻌﱠ ْ‬‫" ُﻳ َ‬
‫ﺍﻟﻜﻨﺎﱐ ‪:‬‬
‫َﺟﺰَﻯ ﺍﷲ ﺍﺑﻦ ﻋُﺮﻭﺓ ﺣﻴﺚ ﺃﹶﻣْﺴَﻰ ‪ ...‬ﻋﻘﻮﻗﹰﺎ ﻭﺍﻟﻌﻘﻮﻕ ﻟﻪ ﺃﺛﺎُﻡ‬
‫ﺃﻱ ﻋﻘﺎﺑﹰﺎ ‪.‬‬
‫" ﺍﻟﻠﱠ ْﻐﻮ " ﻛﻞ ﻛﻼ ﹴﻡ ﻟﻴﺲ ﲝﺴ ﹴﻦ ﻭﻫﻮ ﰲ ﺍﻟﻴﻤﲔ ﻻ ﻭﺍﷲ ﻭﺑﻠﻰ ﻭﺍﷲ ‪.‬‬
 ‫ﺤﺰﱡﻭﺍ ﻋَﻠﹶﻴْﻬَﺎ ﺻُﻤﺎًّ ﻭﻋُ ْﻤﻴَﺎﻧﹰﺎ " ﳎﺎﺯﻩ ﳌﻴﻘﻴﻤﻮﺍ ﻋﻠﻴﻬﺎ ﺗﺎﺭﻛﲔ ﳍﺎ ﱂ ﻳﻘﺒﻠﻮﻫﺎ ‪.‬‬
‫" ﹶﻟ ْﻢ َﻳ ِ‬
‫" ﹸﻗ ﹾﻞ ﻣَﺎ َﻳ ْﻌَﺒﹶﺄ ﹺﺑ ﹸﻜ ْﻢ َﺭﺑﱢﻲ " ﻭﻣﻨﻪ ﻗﻮﳍﻢ ﻣﺎ ﻋﺒﺄﺕ ﺑﻚ ﺷﻴﺌﺎﹰ ﺃﻱ ﻣﺎ ﻋﺪﺩﺗﻚ ﺷﻴﺌﹰﺎ ‪.‬‬
‫ﻑ ﻳﻜﹸﻮ ﹸﻥ ِﻟﺰَﺍﻣﹰﺎ " ﺃﻱ ﺟﺰﺍﺀ ﻭﻫﻮ ﺍﻟﻔﻴﺼﻞ ﻗﺎﻝ ﺍﳍﺬﱄ ‪:‬‬ ‫ﺴ ْﻮ َ‬
‫" ﹶﻓ َ‬
‫ﻒ ﻳﻮ ﹴﻡ ‪ ...‬ﻓﻘﺪ ﻟﹶﻘِﻴَﺎ ﺣُﺘﻮﻓﹶﻬﻤﺎ ﻟِﺰﺍﻣﺎ‬
‫ﻓﺈﻣﺎ ﻳﻨﺠﻮﺍ ﻣِﻦ ﺣَﺘ ِ‬
‫ﻳﻠﺰﻡ ﻛﻞ ﻋﺎﻣﻞ ﻣﺎ ﻋﻤﻞ ﻣﻦ ﺧﲑ ﺃﻭ ﺷﺮ ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﻓﺴﻮﻑ ﻳﻜﻮﻥ ﻫﻼﻛﺎ ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬
‫ﻒ‬
‫ﺽ ﺍﻟﻠﻘﻴ ُ‬‫ﻓﻔﺎﺟﺌﻪ ﺑﻌﺎﺩﻳ ٍﺔ ﻟﺰﺍ ﹴﻡ ‪ ...‬ﻛﺎﻡ ﻳﺘﻔ ﺠﱠﺮ ﺍﳊﻮ ُ‬
‫ﺍﳊﻮﺽ ﺍﻟﻠﻘﻴﻒ ﺍﻟﺬﻱ ﻗﺪ ﻬﺗﺪﻣﺖ ﺣﺠﺎﺭﺗﻪ ﺳﻘﻂ ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ؛ ﻟﺰﺍﻡ ﺃﻱ ﻛﺜﲑﺓ ﺑﻌﻀﻬﺎ ﰲ ﺇﺛﺮ ﺑﻌﺾ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‬

‫ﻚ " ﺃﻣﻲ ﻣﻬﻠﻚ ﻭﻗﺎﺗﻞ ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬ ‫ﺴ َ‬‫" ﹶﻟ َﻌﻠﹶﻚ ﺑَﺎﺧِﻊ ﻧﱠ ﹾﻔ َ‬
‫ﺤﺘْﻪ ﻣﻦ ﻳﺪﻳﻪ ﺍﳌﻘﺎﺩﺭ‬ ‫ﺃﻻ ﺃﻳﻬﺬﺍ ﺍﻟﺒﺎﺧﻊ ﺍﻟﻮﺟﺪ ﻧﻔﺴَﻪ ‪ ...‬ﻟِﺸﻲﺀ َﻧ َ‬
‫ﺲ‬
‫ﺸ َﺮ ﹶﻛ ْﻮﻛﹶﺒﹰﺎ ﻭﺍﻟﺸﱠ ْﻤ َ‬
‫ﲔ " ﻓﺨﺮﺝ ﻫﺬﺍ ﳐﺮﺝ ﻓﻌﻞ ﺍﻵﺩﻣﻴﲔ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﹶﺃ َﺣ َﺪ َﻋ َ‬ ‫ﺖ ﹶﺃ ْﻋﻨَﺎﻗﹸﻬ ْﻢ ﳍﹶﺎ ﺧَﺎﺿ ِﻌ َ‬ ‫" ﹶﻓ ﹶﻈﻠﱠ ْ‬
‫ﲔ " ﻓﺨﺮﺝ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﻓﻌﻞ ﺍﻵﺩﻣﻴﲔ ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ‬ ‫ﱄ ﺳَﺎ ﹺﺟﺪِﻳ َﻦ " ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﻗﹶﺎﻟﹶﺘَﺎ ﹶﺃَﺗ ْﻨﻴَﺎ ﻃﹶﺎﺋ ِﻌ َ‬ ‫ﻭﺍ ﹾﻟ ﹶﻘ َﻤ َﺮ َﺭﹶﺃ ْﻳﺘُﻬُ ْﻢ ﹺ‬
‫ﺫﻟﻚ ﻭﻗﺎﻝ ‪:‬‬
‫ﺶ َﺩﻧَﻮﺍ ﻓﺘﺼﻮﱠﺑﻮﺍ‬ ‫ﺖ ﺇﺫﺍ ﻣﺎ ﺍﻟﺪﱢﻳﻚ ﻳﺪﻋﻮ ﺻﺒﺎﺣَﻪ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺑﻨﻮ ﻧَﻌ ﹴ‬ ‫ﺷﺮﺑ ُ‬
‫ﻭﺯﻋﻢ ﻳﻮﻧﺲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﺃﻥ ﺧﺎﺿﻌﲔ ﻟﻴﺲ ﻣﻦ ﺻﻔﺔ ﺍﻷﻋﻨﺎﻕ ﻭﺇﳕﺎ ﻫﻲ ﻣﻦ ﺻﻔﺔ ﺍﻟﻜﻨﺎﻳﺔ ﻋﻦ ﺍﻟﻘﻮﻡ ﺍﻟﱵ ﰲ ﺁﺧﺮ‬
‫ﺍﻷﻋﻨﺎﻕ ﻓﻜﺄﻧﻪ ﰲ ﺍﻟﺘﻤﺜﻴﻞ ﻓﻈﻠﺖ ﺃﻋﻨﺎﻕ ﺍﻟﻘﻮﻡ ﰲ ﻣﻮﺿﻊ " ﻫﻢ " ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﺘﺮﻙ ﺍﳋﱪ ﻋﻦ ﺍﻷﻭﻝ ﻭﲡﻌﻞ ﺍﳋﱪ ﻟﻶﺧﺮ‬
‫ﻣﻨﻬﻤﺎ ﻭﻗﺎﻝ ‪:‬‬
‫ﺖ ﰲ َﻧﻘﹾﻀﻲ ‪ ...‬ﹶﻃﻮَﻳﻦ ﻃﹸﻮﱄ ﻭﻃﹶﻮﻳﻦ ﻋَﺮْ ﺿِﻲ‬ ‫ﻃﻮ ﹸﻝ ﺍﻟﻠﻴﺎﱄ ﺃﺳﺮﻋ ْ‬
‫ﻓﺘﺮﻙ ﻃﻮﻝ ﺍﻟﻠﻴﺎﱄ ﻭﺣﻮﻝ ﺍﳋﱪ ﺇﱃ ﺍﻟﻠﻴﺎﱄ ﻓﻘﺎﻝ ﺃﺳﺮﻋﺖ ﰒ ﻗﺎﻝ ﻃﻮﻳﻦ ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﺭَﺃﺕ ﻣﺮﱠ ﺍﻟﺴﻨﲔ ﺃﺧﺬﻥ ﻣﲏ ‪ ...‬ﻛﻤﺎ ﺃﺧﺬ ﺍﻟﺴﱢﺮﺍ ُﺭ ﻣﻦ ﺍﳍﻼ ﹺﻝ‬
‫ﺭﺟﻊ ﺇﱃ ﺍﻟﺴﻨﲔ ﻭﺗﺮﻙ " ﻣﺮﱠ " ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
‫ﻯ ﺍﳊﺪﻳ ُﺪ ﻋﻠﻰ ﺍﻟﻜﻤﺎﺓ‬ ‫ﺗﺮﻯ ﹶﺃﺭْﺑﺎﻗﹶﻬﻢ ﻣُﺘﻘﻠﺪﻳﻬﺎ ‪ ...‬ﺇﺫﺍ ﺻَﺪ ْ‬
‫ﻓﻠﻢ ﳚﻌﻞ ﺍﳋﱪ ﻟﻸﺭﺑﺎﻕ ﻭﻟﻜﻦ ﺟﻌﻠﻪ ﻟﻠﺬﻳﻦ ﰲ ﺁﺧﺮﻫﺎ ﻣﻦ ﻛﻨﺎﻳﺘﻬﻢ ﻭﻟﻮ ﻛﺎﻥ ﻟﻸﺭﺑﺎﻕ ﻟﻘﺎﻝ ﻣﺘﻘﻠﺪﺍﺕ ﻭﻟﻜﻦ ﳎﺎﺯﻩ ‪:‬‬
‫ﺗﺮﺍﻫﻢ ﻣﺘﻘﻠﺪﻳﻦ ﺃﺭﺑﺎﻗﻬﻢ ‪.‬‬
‫" َﻭﹶﻟﻬُ ْﻢ ﻋَﻠﻰﱠ ﺫﹶﻧْﺐٌ " ﳎﺎﺯﻩ ﻭﳍﻢ ﻋﻨﺪﻱ ﺫﻧﺐ ﻗﺎﻝ ﺍﻟﻘﺤﻴﻒ ﺍﻟﻌﻘﻴﻠﻲ ‪:‬‬
‫ﲑ ‪ ...‬ﻟﻌَﻤﺮ ﺃﺑﻴﻚ ﺃﻋﺠﺒﲏ ﺭﺿﺎﻫﺎ‬ ‫ﺸﹴ‬ ‫ﺇﺫﺍ ﺭﺿﻴﺖ ﻋﻠﻲﱠ ﺑﻨﻮ ﻗﹸ َ‬
‫ﻓﻼ ﺗﻨﺒﻮ ﺳﻴﻮﻑ ﺑﲏ ﻗﹸﺸَﲑ ‪ ...‬ﻭﻻ ﲤﻀﻲ ﺍﻷﺳﻨّ ﹸﺔ ﰲ ﺻَﻔﺎﻫﺎ‬
‫ﺃﻱ ﺇﺫﺍ ﺭﺿﻴﺖ ﻋﲏ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ ‪:‬‬
‫ﻗﺪ ﺃﺻﺒﺤﺖ ﺃﹸﻡ ﺍﳋِﻴﺎﺭ ﺗﺪﱠﻋﻰ ‪ ...‬ﻋﻠﻰّ ﺫﻧﺒﹰﺎ ﻛﻠﻪ ﱂ ﺃﺻﻨﻊ‬
‫ﲔ " ﳎﺎﺯﻩ ﺇﻧﺎ ﺭﺳﺎﻟﺔ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻗﺎﻝ ﻋﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ ‪:‬‬ ‫" ﹶﻓﻘﹸﻮ ﹶﻻ ﺇﻧﱠﺎ َﺭﺳُﻮ ﹸﻝ َﺭﺏﱢ ﺍ ﹾﻟﻌَﺎﹶﻟ ِﻤ َ‬
‫ﺃﻻ ﻣ َﻦ ﻣُﺒﻠﻎﹲ ﻋّﲏ ﺟﻔﺎﻓﹰﺎ ‪ ...‬ﺭﺳﻮﻻ ﺑﻴﺖ ﺃﻫﻠﻚ ﻣﻨّﻬﺎﻫﺎ‬
 ‫ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﺃﻧﺜﻬﺎ ﻭﻗﺎﻝ ﻛﺜﲑ ﻋﺰﺓ ‪:‬‬
‫ﺖ ﻋﻨﺪﻫﻢ ‪ ...‬ﺑﺴّﺮ ﻭﻻ ﺃﺭﺳﻠﺘُﻬﻢ ﺑﺮﺳﻮ ﹺﻝ‬‫ﻟﻘﺪ ﻛﺬﱠﺏ ﺍﻟﻮﺍﺷﻮﻥ ﻣﺎ ﺑُﺤ ُ‬
‫ﺃﻱ ﺑﺮﺳﺎﻟﺔ ‪.‬‬
‫ﺕ َﺑﻨﹺﻲ ﺇﹺﺳْﺮَﺍﺋِﻴﻞﹶ " ﺃﻱ ﺍﲣﺬﰎ ﻋﺒﻴﺪﹰﺍ ‪.‬‬
‫" ﺃ ﹾﻥ َﻋﺒﱠ ْﺪ َ‬

‫" ﹶﻓﹶﺄ ﹾﻟﻘﹶﻰ َﻋﺼَﺎ ُﻩ ﻓﺈﺫﺍ ﻫﻲ ﺛﹸﻌْﺒَﺎﻥﹲ ﻣﱡﺒﲔٌ " ﻓﺈﺫﺍ ﻫﻲ ﺣﻴﺔ ﺗﺴﻌﻰ ﺛﻌﺒﺎﻧﹰﺎ ﻭﳎﺎﺯ " ﻣﺒﲔ " ﺃﻱ ﺑﲔ ﰲ ﺍﻟﻈﺎﻫﺮ ‪.‬‬
‫ﻉ َﻳ َﺪﻩُ " ﺃﻱ ﻓﺄﺧﺮﺝ ﻳﺪﻩ ‪.‬‬ ‫" َﻭَﻧ َﺰ َ‬
‫ﻭﻗﻮﻟﻪ ‪ " :‬ﹸﺃ ْﺭ ﹺﺟ ْﻪ َﻭﹶﺃﺧَﺎ ُﻩ " ﺃﻱ ﺃﺧﺮﻩ ‪.‬‬
‫" ﺃﺋﻦﱠ ﻟﹶﻨَﺎ َﻷﺟْﺮﹰﺃ " ﺃﻱ ﺛﻮﺍﺑﹰﺎ ﻭﺟﺮﺍ ًﺀ ‪.‬‬
‫" َﺗ ﹾﻠ ﹶﻘﻒُ ﻣَﺎ ﻳ ﹾﺄِﻓﻜﹸﻮ ﹶﻥ " ﺃﻱ ﻣﺎ ﻳﻔﺘﺮﻭﻥ ﻭﻳﺴﺤﺮﻭﻥ ‪.‬‬
‫ﺿ ْﻴ َﺮ " ﻣﺼﺪﺭ ﺿﺎﺭ ﻳﻀﲑ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻻ ﻳﻀﲑﻙ ﻋﻠﻴﻪ ﺭﺟﻞ ﺃﻱ ﻻ ﻳﺰﻳﺪﻙ ﻋﻠﻴﻪ ‪.‬‬ ‫" ﻗﺎﻟﹸﻮﺍ ﻻ َ‬
‫ﺸ ْﺮ ِﺫ َﻣ ﹲﺔ ﻗﻠِﻴﻠﻮ ﹸﻥ " ﺃﻱ ﻃﺎﺋﻔﺔ ﻭﻛﻞ ﺑﻘﻴﺔ ﻗﻠﻴﻠﺔ ﻓﻬﻲ ﺷﺮﺫﻣﺔ ﻗﺎﻝ ‪:‬‬ ‫" ﺇﻥﱠ ﻫﺆُ ﹶﻻ ِﺀ ﹶﻟ ِ‬
‫ﳛﺬﻳﻦ ﰲ ﺷﺮﺍﺫﻡ ﺍﻟﻨﱢﻌﺎ ﹺﻝ‬
‫ﺃﻱ ﻗﻄﻊ ﺍﻟﻨﻌﺎﻝ ﻭﺑﻘﺎﻳﺎﻫﺎ ‪ ،‬ﻭﻫﻲ ﻫﺎ ﻫﻨﺎ ﰲ ﻣﻮﺿﻊ ﺍﳉﻤﺎﻋﺎﺕ ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻗﺎﻝ ﺷﺮﺫﻣﺔ ﻗﻠﻴﻠﻮﻥ ‪.‬‬
‫" ﻭﺇﻧﱠﺎ ﹶﻟ ﺠَﻤﻴﻊ َﺣﺬِﺭﻭُ ﹶﻥ " ﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪:‬‬
‫ﻫﻞ ﺃﹶﻧﺴﺄﹾﻥ ﻳﻮﻣﹰﺎ ﺇﱃ ﻏﲑﻩ ‪ ...‬ﹶﺃﻧّﻰ ﺣَﻮﺍﱄ ﻭﺃﻧّﻰ َﺣ ِﺬ ْﺭ‬
‫ﺣﺬﺭ ﻭﺣﺬﺭ ﻭﺣﺎﺫﺭ ‪ ،‬ﻗﻮﻡ ﺣﺬﺭﻭﻥ ﻭﺣﺎﺫﺭﻭﻥ ‪ ،‬ﺣﻮﺍﱄ ﺫﻭ ﺣﻴﻠﺔ ‪ ،‬ﻗﺎﻝ ﻋﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ ‪:‬‬
‫ﻭﺇﹺﱐ ﺣﺎﺫﺭ ﹶﺃ ْﻧﻤِﻰ ﺳﻼﺣﻲ ‪ ...‬ﺇﱃ ﺃﻭﺻﺎﻝ ﹶﺫﻳّﺎ ﹴﻝ ﻣﻨﻴ ﹺﻊ‬
‫ﺍﻟﺬﻳﺎﻝ ﺍﻟﻔﺮﺱ ﺍﻟﻄﻮﻳﻞ ﺍﻟﺬﻧﺐ ‪.‬‬
‫" ﻓﺄَﺗ ْﺒ َﻌﻮُﻫُ ْﻢ ﻣُﺸﺮﻗِﲔ " ﳎﺎﺯ ﺍﳌﺸﺮﻕ ﳎﺎﺯ ﺍﻟﺼﺒﺢ ‪.‬‬
‫" ﻛﺎ ﹾﻟﻄﱠﻮﹺﺩ ﺍ ﹾﻟ َﻌﻈِﻴﻢ " ﺃﻱ ﻛﺎﳉﺒﻞ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺣَﻠﱡﻮﺍ ﺑﺄ ْﻧﻘِﺮﺓ ﺑَﺠﻴﺶ ﻋﻠﻴﻬﻢ ‪ ...‬ﻣﺎﺀ ﺍﻟﻔﹸﺮﺍﺕ ﳚﻲﺀ ﻣﻦ ﹶﺃﻃﹾﻮﺍ ِﺩ‬
‫" َﻭﹶﺃ ْﺯﹶﻟ ﹾﻔﻨَﺎ ﰒﱠ ﺍﻵ َﺧﺮﹺﻳ َﻦ " ﺃﻱ ﻭﲨﻌﻨﺎ ‪ ،‬ﻭﻣﻨﻪ ﻟﻴﻠﺔ ﺍﳌﺰﺩﻟﻔﺔ ‪ ،‬ﻭﺍﳊﺠﺔ ﻓﻴﻬﺎ ﺃﻬﻧﺎ ﻟﻴﻠﺔ ﲨﻊ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻭﺃﻫﻠﻜﻨﺎ ‪.‬‬
‫ﺴﺮُﻭ ﹶﻥ " ﻭﰲ ﺍﻟﻜﻼﻡ‬
‫ﺨِ‬
‫ﺴ َﻤﻌُﻮَﻧ ﹸﻜ ْﻢ ﺇ ﹾﺫ َﺗ ْﺪﻋُﻮ ﹶﻥ " ﺃﻱ ﻳﺴﻤﻌﻮﻥ ﺩﻋﺎﺀﻛﻢ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﺇﺫﹶﺍ ﻛﹶﺎﻟﻮُﻫﻢْ ﹶﺃ ْﻭ َﻭﺯَﻧﻮﻫُ ْﻢ ُﻳ ْ‬ ‫" َﻫ ﹾﻞ َﻳ ْ‬
‫ﺃﻧﺼﺘﻚ ﺣﱴ ﻓﺮﻏﺖ ﻭﺍﺷﺘﻘﺘﻚ ﺃﻱ ﺍﺷﺘﻘﺖ ﺇﻟﻴﻚ ‪.‬‬
‫ﻕ ﰲ ﺍﻵ َﺧﺮﹺﻳ َﻦ " ﺃﻱ ﺛﻨﺎ ًﺀ ﺣﺴﻨﹰﺎ ﰲ ﺍﻵﺧﺮﻳﻦ ‪.‬‬ ‫ﺻ ْﺪ ﹴ‬‫ﱄ ِﻟﺴَﺎ ﹶﻥ ِ‬ ‫" ﻭَﺍ ْﺟَﻌ ﹾﻞ ﹺ‬
‫ﺠﻨﱠﺔﹸ ﻟﻠ ُﻤﺘﱠﻘِﲔ " ﻗﺮﺑﺖ ﻭﺃﺩﻧﻴﺖ ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ‪:‬‬ ‫ﺖ ﺍﹾﻟ َ‬‫" َﻭﺃﹸﺯِْﻟﹶﻔ ِ‬
‫ﻼ ﹺﻝ ﺣﱴ ﺍﺣ ﹶﻘﻮْﻗﻔﺎ‬
‫ﹶﻃﻲﱡ ﺍﻟﻠﻴﺎﻟِﻲ ُﺯﻟﹶﻔﹰﺎ ﻓ ُﺰﻟﹶﻔﺎ ‪ ...‬ﺳُﻤﺎﻭ ﹶﺓ ﺍ ِﳍ ﹶ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﻟﻪ ﻋﻨﺪﻱ ﺯﻟﻔﺔ ﺃﻱ ﻗﺮﰉ ‪.‬‬
‫ﺡ " ﻗﻮﻡ ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ ‪.‬‬‫ﺖ ﹶﻗ ْﻮ ُﻡ ﻧُﻮ ﹴ‬
‫" ﹶﻓﻜﹸ ْﺒ ِﻜﺒُﻮﺍ ﻓِﻴﻬَﺎ " ﺃﻱ ﻃﺮﺡ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ﲨﺎﻋ ﹰﺔ ﲨﺎﻋ ﹰﺔ‪ " ٠‬ﹶﻛﺬﱠَﺑ ْ‬
‫ﺢ َﺑ ْﻴﻨﹺﻲ َﻭَﺑﻨَْﻴﻬُﻢْ ﹶﻓﺘْﺤﹰﺎ " ﺃﻱ ﺃﺣﻜﻢ ﺑﻴﲏ ﻭﺑﻨﻴﻬﻢ ﺣﻜﻤﹰﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫" ﻓﹶﺎ ﹾﻓَﺘ ْ‬
‫ﺃﻻ ﺃﺑﻠﻎ ﺑﲏ ﻋُﺼْﻢ ﺭﺳﻮ ﹰﻻ ‪ ...‬ﻓﺈﱐ ﻋﻦ ﻓﺘﺎﺣﺘﻜﻢ ﻏﹶﻨﱡﻲ‬
‫ﺸ ﺤُﻮ ِﻥ " ﺃﻱ ﺍﳌﻤﻠﻮﺀ ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ ﺷﺤﻨﻬﺎ ﻋﻠﻴﻬﻢ ﺧﻴﻼ ﻭﺭﺟﺎ ﹰﻻ ﺃﻱ ﻣﻸﻫﺎ ‪ ،‬ﻭﺍﻟﻔﻠﻚ ﻳﻘﻊ ﻟﻔﻈﻪ ﻋﻠﻰ‬ ‫ﻚ ﺍ ﹾﻟ َﻤ ْ‬
‫" ﰲﹲ ﺍ ﹾﻟ ﹸﻔﹾﻠ ِ‬
‫ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﻟﺴﻔﻦ ﺳﻮﺍﺀ ‪ ،‬ﲟﻨﺰﻟﺔ ﻗﻮﻟﻪ ﺍﻟﺴﻼﻡ ﺭﻃﺎﺏٌ ﻭﻛﺬﻟﻚ ﺍﳊﺠﺮ ﺍﻟﻮﺍﺣﺪ ‪.‬‬
 ‫" ﺑ ﹸﻜﻞﱢ ﺭﹺﺑ ﹴﻊ " ﻭﻫﻮ ﺍﻻﺭﺗﻔﺎﻉ ﻣﻦ ﺍﻷﺭﺽ ﻭﺍﻟﻄﺮﻳﻖ ﻭﺍﳉﻤﻴﻊ ﺃﺭﺑﺎﻉ ﻭﺭﺑﻌﺔ ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬
‫ﻕ ﺍﳋﹶﻮﺍﰲ ﻣُﺸﺮﻑ ﻓﻮﻕ ﹺﺭﺑﹺﻌ ٍﺔ ‪َ ...‬ﻧﺪَﻯ ﻟﻴﹺﻠﻪ ﰲ ﺭﻳﺸ ِﻪ ﻳﺘﺮَﻗﺮﻕُ‬ ‫ﻃِﺮﺍ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻤﺎﺥ ‪:‬‬
‫ﺐ ﻛﻞ ﻭﺍ ٍﺩ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺍﻟﻐﻴﺚ ﺃﹶﺧﻀ ﹶﻞ ﻛ ﹶﻞ ﺭﹺﺑ ﹺﻊ‬ ‫َﺗ ُﻌﻦﱡ ﻟﻪ ﺑﹺﻤﺬﹶﻧ ﹺ‬
‫ﺨﺬﹸﻭ ﹶﻥ َﻣﺼَﺎﻧ َﻊ " ﻭﻛﻞ ﺑﻨﺎﺀ ﻣﺼﻨﻌﺔ ‪.‬‬ ‫" ﻭَﺗﺘﱠ ِ‬
‫" ﻭﻧَﺨْﻞﹲ ﻃﹶﻠﹾﻌُﻬَﺎ ﻫَﻀِﻴﻢٌ " ﺃﻱ ﻗﺪ ﺿﻢﱠ ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ ﻭﻫﻲ ﺍﻟﻨﺨﻞ ﻭﻫﻮ ﺍﻟﻨﺨﻞ ﻳﺬﻛﺮ ﻭﻳﺆﻧﺚ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﹶﺃ ْﻋ ﺠَﺎ ُﺯ‬
‫ﺨ ﹴﻞ ﻣُﻨْ ﹶﻘ ِﻌ ﹴﺮ " ‪.‬‬ ‫َﻧ ْ‬
‫ﲔ " ﺃﻱ ﺣﺎﺫﻗﲔ ‪ ،‬ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﻓﺎﺭﻫﲔ ﺃﻱ ﻣﺮﺣﲔ ‪ ،‬ﻭﻗﺎﻝ ﻋﺪﻱ ﺑﻦ ﻭﺩﺍﻉ ﺍﳌﻘﻮﻯ‬ ‫ﳉ ْﺒﺎﹶﻝ ﺑُﻴُﻮﺗﹰﺎ ﻓﹶﺎﺭﹺﻫ َ‬
‫ﺤﺘُﻮ ﹶﻥ ِﻣ َﻦ ﺍ ِ‬ ‫" َﻭَﺗﻨْ ِ‬
‫ﻣﻦ ﺍﻟﻌﻘﺎﺓ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﻣﺎﻟﻚ ﺍﺑﻦ ﻓﻬﻢ ﻣﻦ ﺍﻷﺯﺩ ‪:‬‬
‫ﺐ‬
‫ﺖ ‪ ...‬ﻭﻟﻦ ﺗﺮﺍﱐ ﲞﲑ ﻓﺎﺭﹺﻩ ﺍﻟﻠَﺒ ﹺ‬ ‫ﲔ ﺇﺫﺍ ﻣﺎ ﺃﺯﻣﺔ ﺃﺯَﻣ ْ‬ ‫ﻻ ﺃﹶﺳﺘﻜ ْ‬
‫ﺃﻱ ﻣﺮﺡ ﺍﻟﻠﺒﺐ ﻭﳚﻮﺯ ﻓﺮﻫﲔ ﰲ ﻣﻌﲏ ﻓﺎﺭﻫﲔ ‪.‬‬
‫ﺴﺤﱠﺮﹺﻳ َﻦ " ﻭﻛﻞ ﻣﻦ ﺃﻛﻞ ﻣﻦ ﺇﻧﺲ ﺃﻭ ﺩﺍﺑﺔ ﻓﻬﻮ ﻣﺴﺤﺮ ﻭﺫﻟﻚ ﺃﻥ ﻟﻪ ﺳﺤﺮﹰﺍ ﻳﻘﺮﻯ ﳚﻤﻊ ﻣﺎ ﺃﻛﻞ‬ ‫ﺖ ِﻣ َﻦ ﺍﹸﳌ َ‬‫" ﻗﹶﺎﻟﻮُﺍ ﺇﳕﱠﺎ ﹶﺃ ْﻧ َ‬
‫ﻓﻴﻪ ‪ ،‬ﻗﺎﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ‪:‬‬
‫ﻓﺈﻥ ﺗﺴﺄﻟﻴﻨﺎ ﻓﻴﻢ ﳓﻦ ﻓﺈﻧﻨﺎ ‪ ...‬ﻋﺼﺎﻓﲑ ﰲ ﻫﺬﺍ ﺍﻷﻧﺎﻡ ﺍﳌﺴﺤﱠ ﹺﺮ‬
‫" ﻟﹶﻬَﺎ ﺷِﺮْﺏٌ " ﻳﻜﺴﺮ ﺃﻭﻟﻪ ﻭﻳﻀﻢ ﻭﻳﻔﺘﺢ ‪.‬‬
‫" ﺇﻻﹼ َﻋ ﺠُﻮﺯﹰﺍ ﰲ ﺍﻟﹾﻐَﺎﺑﺮﹺﻳﻦَ " ﻭﺍﻟﻐﺎﺑﺮ ﺍﻟﺒﺎﻗﻲ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﻓﻤﺎ َﻭﻧَﻰ ﳏﻤﺪ ﻣﺬ ﺃﻥ ﹶﻏﻔﹾﺮ ‪ ...‬ﻟﻪ ﺍﻹﻟﻪ ﻣﺎ َﻣﻀَﻰ ﻭﻣﺎ ﹶﻏَﺒ ْﺮ‬
‫ﺃﻱ ﺑﻘﻰ ﻭﻛﺬﻟﻚ ﻏﱪ ﺍﻟﻠﱭ ﻭﺍﳊﻴﺾ ﻭﻏﲑ ﺍﻟﻠﻴﻞ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻏﱪٌ ﲣﻔﻒ ﻣﻦ ﺫﺍ ﺇﻻ ﻋﺠﻮﺯﺭﹰﺍ ﻭﻗﺪ ﻫﻠﻜﺖ ﰲ ﺍﳍﺎﻟﻜﲔ‬
‫ﺍﻟﺬﻱ ﻫﻠﻜﻮﺍ ﻣﻦ ﻗﻮﻣﻬﺎ ﻭﳎﺎﺯﻫﺎ ﺇﻻ ﻋﺠﻮﺯﹰﺍ ﻫﺮﻣﺔ ﰲ ﺍﻟﻌﺎﺑﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺑﻘﻮﺍ ﺣﱴ ﻫﺮﻣﻮﺍ ﻭﻗﺪ ﺃﻫﻠﻜﺖ ﻣﻊ ﺍﻟﺬﻳﻦ ﺃﻫﻠﻜﻮﺍ ‪،‬‬
‫ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻋﺾﱠ ﲟﺎ ﹶﺃ ْﺑﻘﹶﻰ ﺍﳌﹶﻮﺍﺳﻲ ﻟﻪ ‪ ...‬ﻣﻦ ﺃﻣﻪ ﰲ ﺍﻟﺰﻣﻦ ﺍﻟﻐﺎﺑ ﹺﺮ‬

‫ﻣﻌﻨﺎﻩ ﻋﺾ ﺑﺎﻟﺬﻱ ﺃﺑﻘﻰ ﺍﳌﻮﺍﺳﻲ ﻟﻪ ﻣﻦ ﺃﻣﻪ ‪ ،‬ﺍﻟﻐﺎﺑﺮ ﻣﻨﻪ ﺃﻱ ﺍﻟﺒﺎﻗﻲ ﺃﻻ ﺗﺮﻯ ﺃﻧﻪ ﻗﺎﻝ ‪:‬‬
‫ﻯ ‪ ...‬ﻋﻨﺪ ﺍﳌﹶﻼﻗﻲ ﻭﺍﻓﺮ ﺍﻟﺸﺎﻓِﺮ‬
‫ﻭ ﹸﻛﻦّ ﻗﺪ ﺃﺑﻘﲔ ﻣﻨﻬﺎ ﺃﺫ ً‬
‫ﺏ ﺍ َﻷ ْﻳ ﹶﻜ ِﺔ " ﻭﲨﻌﻬﺎ ﺃﹶﻳْﻚٌ ﻭﻫﻲ ﲨﺎﻉ ﻣﻦ ﺍﻟﺸﺠﺮ ‪.‬‬ ‫ﺻ ﺤَﺎ ُ‬ ‫" ﹶﺃ ْ‬
‫ﺴﺘِﻘﻴﹺﻢ " ﺃﻱ ﺑﺎﻟﺴﻮﺍﺀ ﻭﺍﻟﻌﺪﻝ ‪.‬‬ ‫ﺱ ﺍ ﹾﳌ َ‬
‫" َﻭ ﹺﺯﻧُﻮﺍ ﺑﹺﺎ ﹾﻟِﻘﺴَﻄﺎ ﹺ‬
‫ﺱ ﹶﺃ ْﺷﻴَﺎ َﺀ ُﻫ ْﻢ " ﺃﻱ ﻻ ﺗﻨﻘﺼﻮﻫﻢ ﻳﻘﺎﻝ ﰲ ﺍﳌﺜﻞ ‪:‬‬ ‫ﺨﺴُﻮﺍ ﺍﻟﻨّﺎ َ‬ ‫" َﻭ ﹶﻻ َﺗْﺒ َ‬
‫ﲢﺴﺒﻬﺎ ﺣَﻤﻘﺎﺀ ﻭﻫﻲ ﺑﺎﺧﺴﺔ‬
‫ﺽ " ﻳﻘﺎﻝ ﻋﺜﻴﺖ ﺗﻌﺜﻰ ﻋﺜﻮﹰﺍ ﻭﻫﻲ ﺃﺷﺪ ﺍﻟﻔﺴﺎﺩ ﻭﺍﳋﺮﺍﺏ ‪.‬‬ ‫" َﻭ ﹶﻻ َﺗ ْﻌﺜﹶﻮﺍ ﰲ ﺍﻷ ْﺭ ﹺ‬
‫ﲔ " ﺃﻱ ﺍﳋﻠﻖ ﻭﺟﺎﺀ ﺧﱪﻫﺎ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳉﻤﺎﻉ ﻭﺇﺫﺍ ﻧﺰﻋﺖ ﺍﳍﺎﺀ ﻣﻦ ﺁﺧﺮﻫﺎ ﺿﻤﻤﺖ ﺃﻭﻟﻪ ﻛﻤﺎ ﻫﻮ ﰲ‬ ‫ﺠﹺﺒﻠﱠ ﹶﺔ ﺍﻷﻭﱠِﻟ َ‬
‫" ﻭَﺍﹾﻟ ﹺ‬
‫ﺿﻞﱠ ﻣ ْﻨ ﹸﻜ ْﻢ ﹺﺟﹺﺒﻠﹼﹰﺎ " ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬‫ﺁﻳﺔ ﺃﺧﺮﻯ " َﻭﹶﻟ ﹶﻘ ْﺪ ﹶﺃ َ‬
‫ﺲ ﺍﳉْﺒ ﹺﻞ‬
‫َﻣﻨَﺎﻳﺎ ُﻳﹶﻘﺮﱢﺑ َﻦ ﺍﳊﹸﺘﻮﻑ ﻷﻫﻠﻬﺎ ‪ ...‬ﺟﻬﺎﺭﹰﺍ ﻭﻳﺴﺘﻤﺘﻌﻦ ﺑﺎﻷَﻧ َ‬
‫ﻂ ﻋَﻠﹶﻴﻨﺎﹶ ِﻛﺴَﻔﹰﺎ ِﻣ َﻦ ﺍﻟﺴّﻤﺎ ِﺀ " ﲨﻊ ﻛﺴﻔﺔ ﲟﻨﺰﻟﺔ ﺳﺪﺭﺓ ﻭﺍﳉﻤﻴﻊ ﺳﺪﺭ ﻭﻣﻌﻨﺎﻫﺎ ﻗﻄﻌﹰﺎ ‪.‬‬ ‫" ﹶﻓﹶﺄ ْﺳ ِﻘ ﹾ‬
‫ﲔ " ﺃﻱ ﻛﺘﺐ ﺍﻷﻭﻟﲔ ﻭﺍﺣﺪﻫﺎ ﺯﺑﻮﺭ ‪.‬‬ ‫" ﻓِﻲ ﺯُﺑُ ﹺﺮ ﺍﻷﻭﱠﻟ َ‬
 ‫ﲔ " ﻳﻘﺎﻝ ﺭﺟﻞ ﺃﻋﺠﻢ ﺇﺫﺍ ﻛﺎﻧﺖ ﰲ ﻟﺴﺎﻧﻪ ﻋﺠﻤﺔ ‪ ،‬ﻭﺭﺟﻞ ﻋﺠﻤﻰ ﺃﻱ ﻣﻦ ﺍﻟﻌﺠﻢ‬ ‫ﺠ ِﻤ َ‬
‫ﺾ ﺍﻷ ْﻋ َ‬
‫" َﻭﹶﻟ ْﻮ َﻧﺰﱠﹾﻟﻨَﺎ ُﻩ َﻋﻠﹶﻰ َﺑ ْﻌ ﹺ‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻠﺴﺎﻥ ‪ ،‬ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬
‫ﺃﹸﺣﺐﱡ ﺍﳌﻜﺎﻥ ﺍﻟﻘﻔﺮ ﻣﻦ ﺃﹶﺟﻞ ﺃﻧﲏ ‪ ...‬ﺑﻪ ﺃﺗﻐﻨّﻰ ﺑﺄﲰﻬﺎ ﻏﲑ ُﻣﻌْﺠ ﹺﻢ‬
‫ﻭﺍﻟﺪﻭﺍﺏ ﻋﺠﻢ ﻷﻬﻧﺎ ﻻ ﺗﺘﻜﻠﻢ ﻭﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻌﺠﻤﺎﺀ ﺟﺒﺎﺭٌ ﻻ ﺗﻮﺩﻱ ﺃﻱ ﻻ ﺩﻳﺔ ﻓﻴﻪ ‪.‬‬
‫" ﺇﻧﱠ ُﻬ ْﻢ َﻋ ﹺﻦ ﺍﻟﺴﱠﻤْﻊ " ﻣﻔﺘﻮﺡ ﺍﻷﻭﻝ ﻷﻧﻪ ﻣﺼﺪﺭ " ﲰﻌﺖ " " ﻭﺍﳌﻌﲎ ﺍﻻﺳﺘﻤﺎﻉ " ﻳﻘﺎﻝ ‪ :‬ﲰﻌﺘﻪ ﲰﻌﹰﺎ ﺣﺴﻨﹰﺎ ‪.‬‬
‫ﻚ " ﺃﻱ ﺃِﻟ ْﻦ ﺟﺎﻧﺒﻚ ﻭﻛﻼﻣﻚ ‪.‬‬ ‫ﺾ َﺟﻨَﺎ َﺣ َ‬ ‫َﻭﹶﺃ ْﺧِﻔ َ‬
‫" ﹸﻛﻞﱢ ﹶﺃﻓﹼﺎ ٍﻙ ﹶﺃﺛِﻴ ﹴﻢ " ﺃﻱ ﻛﺬﺍﺏ ﻬﺑﺎﺕ ﺃﺛﻴﻢ ﺃﻱ ﺁﰒ ﲟﻨﺰﻟﺔ ﻋﻠﻴﻢ ﰲ ﻣﻮﺿﻊ ﻋﺎﱂ ‪ " :‬ﻓِﻲ ﹸﻛﻞﱢ ﻭَﺍ ٍﺩ َﻳﻬﹺﻴﻤُﻮ ﹶﻥ " ﺍﳍﺎﺋﻢ ﻫﻮ‬
‫ﺍﳌﺨﺎﻟﻒ ﻟﻠﻘﺼﺪ ﺍﳉﺎﺋﺮ ﻋﻦ ﻛﻞ ﺣﻖ ﻭﺧﲑ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‬

‫ﻚ ﹶﻟُﺘﹶﻠﻘﱠﻰ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ " ﺃﻱ ﺗﺄﺧﺬﻩ ﻋﻨﻪ ﻭﻳﻠﻘﻰ ﻋﻠﻴﻚ ‪.‬‬ ‫" َﻭﹺﺇﻧﱠ َ‬
‫ﺴﺖُ ﻧَﺎﺭﹰﺍ " ﺃﻱ ﺃﺑﺼﺮﺕ ﻭﺃﺣﺴﺴﺖ ﻬﺑﺎ ‪.‬‬ ‫" ﺇﻧﱢﻲ ﺁَﻧ ْ‬
‫ﺲ " ﺃﻱ ﺑﺸﻌﺎﻟﺔ ﻧﺎ ﹴﺭ ‪ ،‬ﻭﳎﺎﺯ " ﹶﻗﺒَﺲ " ﻣﺎ ﺍﻗﺘﺒﺴﺖ ﻣﻨﻬﺎ ﻣﻦ ﺍﳉﻤﺮ ﻗﺎﻝ ‪:‬‬ ‫ﺏ ﹶﻗَﺒ ﹴ‬
‫ﺸﻬَﺎ ﹴ‬ ‫" ﹺﺑ ِ‬
‫ﺲ‬
‫ﺻﻌْﺪﺓ ﻣﺜﻘﻔﱠﺔ ‪ ...‬ﻓﻴﻬﺎ ﺳِﻨﺎﻥﹲ ﻛﺸُﻌْﻠﺔ ﺍ ﹾﻟﹶﻘَﺒ ﹺ‬ ‫ﰲ ﻛﻔﱢﻪ َ‬
‫" ﹶﻛﹶﺄﻧﱠﻬَﺎ ﺟَﺎ ﱞﻥ " ﻭﻫﻲ ﺟﻨﺲ ﻣﻦ ﺍﳊﻴﺎﺕ ‪.‬‬
‫ﺐ " ﺃﻱ ﻭﱂ ﻳﺮﺟﻊ ﻳﻘﺎﻝ ‪ :‬ﻋﻘﺐ ﻋﻠﻴﻪ ﻓﺄﺧﺬﻩ ‪.‬‬ ‫" َﻭﹶﻟ ْﻢ ُﻳ َﻌﻘﱢ ْ‬
‫ﻚ " ﳎﺎﺯﻩ‬
‫" ﹶﻓ ُﻬ ْﻢ ﻳُﻮ َﺯﻋُﻮ ﹶﻥ " ﺃﻱ ﻳﺪﻓﻌﻮﻥ ﻓﻴﺴﺘﺤﺚ ﺁﺧﺮﻫﻢ ﻭﳛﺒﺲ ﺃﻭﳍﻢ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﹶﺃ ْﻭ ﹺﺯ ْﻋﻨﹺﻲ ﹶﺃ ﹾﻥ ﹶﺃ ْﺷﻜﹸ َﺮ ﹺﻧ ْﻌ َﻤَﺘ َ‬
‫‪ :‬ﺷﺪﺩﱐ ﺇﻟﻴﻪ ﻭﻣﻨﻪ ﻗﻮﳍﻢ ‪ :‬ﻭﺯﻋﲏ ﺍﳊﻠﻢ ﻣﻦ ﺍﻟﺴﻔﺎﻩ ﺃﻱ ﻣﻨﻌﲏ ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﻟﻪ ‪:‬‬
‫ﺐ ﻭﺍ ﹺﺯﻉُ‬ ‫ﺼ ﺢُ ﻭﺍﻟﺸﱠﻴ ُ‬ ‫ﺐ ﻋﻠﻰ ﺍﻟﺼﱠﺒﺎ ‪ ...‬ﻓﻘﻠﺖ ﺃﳌﱠﺎ َﺗ ْ‬ ‫ﺖ ﺍﳌﹶﺸﻴ َ‬‫ﻋﻠﻰ ﺣﲔ ﻋﺎﻗﺒ ُ‬
‫ﻭﻣﻨﻪ ﺍﻟﻮﺯﻋﺔ ﺍﻟﺬﻳﻦ ﻳﺪﻓﻌﻮﻥ ﺍﳋﺼﻮﻡ ﻭﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻘﻀﺎﺓ ﻭﺍﻷﻣﺮﺍﺀ ‪.‬‬
‫ﺖ َﻧ ْﻤﹶﻠ ﹲﺔ ﻳَﺄﻳﱡﻬَﺎ ﺍﻟﻨﱠ ْﻤ ﹸﻞ ﺍ ْﺩﺧُﻠﻮﺍ َﻣﺴَﺎ ِﻛَﻨﻜﹸ ْﻢ " ﻫﺬﺍ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﺧﺮﺝ ﳐﺮﺝ ﺍﻵﺩﻣﻴﲔ ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﺫﻟﻚ ﻗﺎﻝ‬ ‫" ﻗﹶﺎﹶﻟ ْ‬
‫‪:‬‬
‫ﺼﻮﱠﺑﻮﺍ‬ ‫ﺶ ﺩَﻧَﻮْﺍ ﹶﻓَﺘ َ‬
‫ﺷَﺮﺑﺖُ ﺇﺫﺍ ﻣﺎ ﺍﻟﺪﱢﻳﻚ ﻳﺪﻋﻮ ﺻﺒﺎﺣﻪ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺑﻨﻮﺍ َﻧ ْﻌ ﹴ‬
‫ﺚ ﹶﻏ ْﻴ َﺮ َﺑﻌِﻴ ٍﺪ " ﺃﻱ ﻏﲑ ﻃﻮﻳﻞ ‪ ،‬ﻛﺎﻑ " ﻣﻜﺚ " ﻣﻔﺘﻮﺣﺔ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻳﻀﻤﻬﺎ ‪.‬‬ ‫" ﹶﻓ َﻤ ﹶﻜ ﹶ‬
‫ﺴﺠُﺪُﻭﺍ ِﻟﻠِﻪ " ﳎﺎﺯﻩ ﺍﻷﻣﺮ ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻴﺎﺀ ﺍﻟﱵ ﻗﺒﻞ ﺍﻷﻟﻒ " ﺍﺳﺠﺪﻭﺍ " ﺗﺰﻳﺪﻫﺎ ﺍﻟﻌﺮﺏ ﻟﻠﺘﻨﺒﻴﻪ ﺇﺫﺍ ﻛﺎﻧﺖ ﺃﻟﻒ‬ ‫" ﹶﺃ ﹶﻻ َﻳ ْ‬
‫ﺍﻷﻣﺮ ﺍﻟﱵ ﻓﻴﻬﺎ ﻣﻦ ﺃﻟﻔﺎﺕ ﺍﻟﻮﺻﻞ ﳓﻮ ﻗﻮﻟﻚ ‪ :‬ﺍﺿﺮﺏ ﻳﺎ ﻓﱴ ‪ ،‬ﻭﺍﺳﺠﺪ ﻭﺍﺳﻠﻢ ﻭﳓﻮ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﻳﺎ ﺩﺍﺭ َﺳ ﹾﻠﻤَﻰ ﻳﺎ ﺳﹶﻠﻤِﻰ ﰒ ﺍﺳﻠﹶﻤِﻰ‬
‫ﻓﺎﻟﻴﺎﺀ ﺯﺍﺋﺪﺓ ﰲ ﻗﻮﻟﻪ ‪ " :‬ﻳﺎ ﺳﻠﻤﻰ " ‪ ،‬ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬
‫ﻚ ﺍﻟ ﹶﻘ ﹾﻄﺮُ‬
‫ﻼ َﲜﺮْﻋﺎِﺋ ِ‬ ‫ﺃﻻ ﻳﺎ ِﺳﻠﹶﻤﻰ ﻳﺎ ﺩﺍﺭ ﻣّ ﹴﻲ ﻋﻠﻰ ﺍﻟﹺﺒﻠﹶﻰ ‪ ...‬ﻭﻻ ﺯﺍﻝ ﻣُ ْﻨ َﻬ ﹰ‬
‫ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪:‬‬
‫ﺃﻻ ﻳﺎ ﺳﻠﻤﻰ ﻳﺎ ﻫﻨﺪ ﺑﲏ َﺑﺪْﺭ ‪ ...‬ﻭﺇﻥ ﻛﺎﻥ َﺣﻴّﺎﻧﹰﺎ ﻋَﺪﻯ ﺁﺧﺮ ﺍﻟﺪﻫ ﹺﺮ‬
‫ﺽ " ﻣﺎ ﺧﺒﺄﺕ ﰲ ﻧﻔﺴﻚ ﺃﻱ ﻣﺎ ﺃﺳﺮﺭﺕ ‪.‬‬ ‫ﺕ ﻭﺍﻷ ْﺭ ﹺ‬‫ﺐ َﺀ ﰲ ﺍﻟﺴﱠﻤﻮَﺍ ِ‬
‫ﺨ ْ‬‫ﺝ ﺍﹾﻟ َ‬
‫" ﺍﻟﱠﺬِﻱ ُﻳ ﺨِﺮ ُ‬
 ‫" ﹶﻻ ِﻗَﺒ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﺑﹺﻬَﺎ " ﳎﺎﺯﻩ ﻻ ﻃﺎﻗﺔ ﳍﻢ ﻬﺑﺎ ﻭﻻ ﻳﺪﻳﻦ ‪.‬‬
‫ﺠﻦﱢ " ﻭﻫﻮ ﻣﻦ ﻛﻞ ﺟﻦ ﻭﺇﻧﺲ ﺃﻭ ﺷﻴﻄﺎﻥ ﺍﻟﻔﺎﺋﻖ ﺍﳌﺒﺎﻟﻎ ﺍﻟﺮﺋﻴﺲ ‪ ،‬ﻳﻘﺎﻝ ﻋﻔﺮﻳﺔ ﻧﻔﺮﻳﺔ ﻭﻋﻔﺎﺭﻳﺔ ﻭﳘﺎ‬ ‫" ﻗﹶﺎ ﹶﻝ ﻋِﻔﹾﺮﹺﻳﺖٌ ِﻣ َﻦ ﺍِﻟ ْ‬
‫ﻣﺜﻞ ﻋﻔﺮﻳﺖ ﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﺖ ﺍﻟﻈﺎﳌﲔ ﲟَﺮْﻣَﺮﻳﺲ ‪ ...‬ﺑﹺﺬ ﱡﻝ ﻟﻪ ﺍﻟﻌﻔﺎﺭﻳﺔﹸ ﺍﳌﹶﺮﻳﺪُ‬ ‫ﻗﺮﻧ ُ‬

‫ﺍﳌﺮﻣﻴﺲ ‪ :‬ﺍﻟﺪﺍﻫﻴﺔ ﺍﻟﺸﺪﻳﺪﺓ ‪ ،‬ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬

‫ﻀﺐُ‬ ‫ﻛﺄﻧﻪ ﻛﻮﻛﺐٌ ﰲ ﺇﺛﺮ ِﻋﻔﹾﺮﻳﺔ ‪ ...‬ﻣﺴﻮﱠﻡ ﰲ ﺳﻮﺍﺩ ﺍﻟﻠﻴﻞ ﻣﻨﻘ ِ‬
‫ﺡ " ﺍﻟﻘﺼﺮ ﻭﻛﺎﻥ ﻣﻦ ﻗﻮﺍﺭﻳﺮ ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬ ‫ﻗﺎﻝ " ﺍﻟﺼﱠ ْﺮ َ‬
‫ﺸﺒﱢﻪ ﺃﹶﻋﻼﻣَﻬﻦ ﺍﻟﺼﺮﻭﺣﺎ‬ ‫ﻬﺑﻦ ﻧَﻌﺎﻡٌ ﺑﻨﺎﻫﺎ ﺍﻟﺮﺟﺎ ‪ ...‬ﹸﻝ ﺗُ َ‬
‫ﻛﻞ ﺑﻨﺎﺀ ﺑﻨﻴﺘَﻪ ﻣﻦ ﺣﺠﺎﺭﺓ ﻓﻬﻮ ﻧﻌﺎﻣﺔ ﻭﺍﳉﻤﺎﻉ ﻧﻌﺎﻡ ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺷﺠﺮ ﻭﺛﺮﻯ ﻓﻬﻮ ﺛﺎﻳﺔ ‪.‬‬
‫" ﻗﹶﺎﻟﹸﻮﺍ ﺗَﻘﹶﺎﺳَﻤُﻮﺍ ﺑﺎﻟﻠِﻪ " ﺃﻱ ﲢﺎﻟﻔﻮﺍ ﻭﻫﻮ ﻣﻦ ﺍﻟﻘﺴﻢ ‪.‬‬
‫" ﹶﻗﺪﱠ ْﺭﻧَﺎﻫَﺎ ِﻣ َﻦ ﺍﻟﻐَﺎﹺﺑﺮﹺﻳ َﻦ " ﺃﻱ ﺟﻌﻠﻨﺎﻫﺎ ﻣﻦ ﺍﻟﺒﺎﻗﲔ ‪.‬‬
‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ " ﳎﺎﺯﻩ ﺃﻡ ﻣﺎ ﺗﺸﺮﻛﻮﻥ ﺃﻱ ﺃﻡ ﺍﻟﺬﻱ ﺗﺸﺮﻛﻮﻥ ﺑﻪ ﻓﺄﺩﻏﻤﺖ ﺍﳌﻴﻢ ﰲ ﺍﳌﻴﻢ ﻓﺜﻘﻠﺖ ﻭ " ﻣﺎ " ﻗﺪ‬ ‫" ﺁﻟﻠﹼ ُﻪ ﺧَﻴْﺮٌ ﹶﺃﻣﱠﺎ ُﺗ ْ‬
‫ﺽ َﻭﻣَﺎ‬
‫ﻳﻮﺿﻊ ﰲ ﻣﻮﺿﻊ " ﻣﻦ " ﻭ " ﺍﻟﺬﻱ " ﻭﻛﺬﻟﻚ ﻫﻲ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﻭَﺍﻟﺴﱠﻤَﺎ ِﺀ ﻭﻣَﺎ َﺑﻨَﺎﻫَﺎ " ﻭﻣﻦ ﺑﻨﺎﻫﺎ ؛ " ﻭﺍﻷ ْﺭ ﹺ‬
‫ﹶﻃ ﺤَﺎﻫَﺎ " ﻭﻣﻦ ﻃﺤﺎﻫﺎ ‪.‬‬
‫" ﻓﹶﺄﹶﻧْﺒَﺘْﻨَﺎ ﺑﹺﻪ َﺣﺪَﺍِﺋ َﻖ " ﺃﻱ ﺟﻨﺎﻧﹰﺎ ﻣﻦ ﺟﻨﺎﻥ ﺍﻟﺪﻧﻴﺎ ﻭﺍﺣﺪﻬﺗﺎ ﺣﺪﻳﻘﺔ ‪.‬‬
‫ﺸ ُﻌﺮُﻭ ﹶﻥ ﹶﺃﻳﱠﺎ ﹶﻥ " ﳎﺎﺯﻩ ﻣﱴ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﹶﺃﻳﱠﺎ ﹶﻥ ُﻣ ْﺮﺳَﺎﻫَﺎ " ﺃﻱ ﻣﱴ ‪.‬‬ ‫" َﻭﻣَﺎ َﻳ ْ‬
‫ﻑ ﹶﻟ ﹸﻜ ْﻢ " ﳎﺎﺯﻩ ﺟﺎﺀ ﺑﻌﺪﻛﻢ ‪.‬‬
‫" ﻋَﺴَﻰ ﹶﺃ ﹾﻥ َﻳﻜﹸﻮ ﹶﻥ َﺭ ِﺩ َ‬
‫ﺤﺸُﺮُ ِﻣ ْﻦ ﹸﻛﻞﱢ ﺃﹸﻣﱠ ٍﺔ ﹶﻓﻮْﺟﹰﺎ " ﺃﻣﺔ ﻛﻞ ﻧﱯ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺑﻪ ‪ ،‬ﻭﻣﻦ ﻛﻞ ﺃﻣﺔ ﺃﻱ ﻣﻦ ﻛﻞ ﻗﺮﻥ ﻓﻮﺟﹰﺎ ﲨﺎﻋﺔ ‪ ،‬ﻭﻳﻘﺎﻝ‬ ‫" َﻭَﻳ ْﻮ َﻡ َﻧ ْ‬
‫ﷲ ﹶﺃ ﹾﻓﻮَﺍﺟﹰﺎ " ﺃﻱ ﲨﺎﻋﺎﺕ ‪.‬‬
‫ﺱ َﻳ ْﺪﺧُﻠﻮ ﹶﻥ ﰲ ﺩﻳ ﹺﻦ ﺍ ِ‬‫ﺖ ﺍﻟﻨّﺎ َ‬‫ﺟﺎﺀﻭﱐ ﺃﻓﻮﺍﺟﹰﺎ ﺃﻱ ﲨﺎﻋﺎﺕ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪َ " :‬ﻭ َﺭﹶﺃْﻳ َ‬
‫" َﻭ َﻭﹶﻗ ًﻊ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹸﻝ ﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹺﺑﻤَﺎ ﹶﻇﹶﻠﻤُﻮﺍ " ﳎﺎﺯﻩ ﻭﺟﺐ ﺍﳌﻘﺎﺏ ﻋﻠﻴﻬﻢ ﲟﺎ ﻛﻔﺮﻭﺍ ‪.‬‬
‫" ﻭَﺍﻟﻨﱠﻬَﺎﺭَ ُﻣْﺒﺼِﺮﹰﺍ " ﳎﺎﺯﻩ ﳎﺎﺯ ﻣﺎ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﻭﺍﻟﻔﻌﻞ ﻓﻴﻪ ﻟﻐﲑﻩ ﺃﻱ ﻳﺒﺼﺮ ﻓﻴﻪ ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﻟﺒﺼﺮ ﺇﳕﺎ ﻫﻮ ﰲ ﺍﻟﻨﻬﺎﺭ‬
‫ﻭﺍﻟﻨﻬﺎﺭ ﻻ ﻳﺒﺼﺮ ﻛﻤﺎ ﺃﻥ ﺍﻟﻨﻮﻡ ﰲ ﺍﻟﻠﻴﻞ ﻭﻻ ﻳﻨﺎﻡ ﺍﻟﻠﻴﻞ ﻓﺈﺫﺍ ﻧﻴﻢ ﻓﻴﻪ ﻗﺎﻟﻮﺍ ‪ :‬ﻟﻴﻠﻪ ﻗﺎﺋﻢ ﻭﻬﻧﺎﺭﻩ ﺻﺎﺋﻢ ﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﻟﻘﺪ ﻟﹸﻤْﺘِﻨَﺎ ﻳﺎ ﹸﺃﻡﱢ ﻏﻴﻼ ﹶﻥ ﰲ ﺍﻟﺴﱡﺮَﻯ ‪ ...‬ﻭَﻧﻤِﺖ ﻭﻣﺎ ﻟﻴﻞ ﺍﳌﹶﻄﻲﱢ ﺑﻨﺎﺋِﻢ‬
‫" َﻭ ﹸﻛ ﱞﻞ ﹶﺃَﻧ ْﻮﻩُ ﺩَﺍ ِﺧﺮﹺﻳ َﻦ " ﺃﻱ ﺻﺎﻏﺮﻳﻦ ﺧﺎﺿﻌﲔ " ﻛﻞٌ " ﻟﻔﻈﻪ ﻟﻔﻆ ﻭﺍﺣﺪ ﻭﻣﻌﻨﺎﻩ ﲨﻴﻊ ‪ ،‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﰲ ﻣﻮﺿﻊ ﲨﻴﻊ ﻭﻗﺪ‬
‫ﳚﻮﺯ ﰲ ﺍﻟﻜﻼﻡ ﺃﻥ ﲡﻌﻠﻪ ﰲ ﻣﻮﺿﻊ ﻭﺍﺣﺪ ﻓﺘﻘﻮﻝ ‪ :‬ﻛﻞ ﺁﺗﻴﻪ ﺫﺍﺧﺮﹰﺍ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬

‫" ﻁ " ﺳﺎﻛﻦ ﻷﻧﻪ ﺟﺮﻯ ﳎﺮﻯ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﳎﺎﺯﻫﻦ ﳎﺎﺯ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻭﳎﺎﺯ ﻣﻮﺿﻌﻪ ﰲ ﺍﳌﻌﲎ ﳎﺎﺯ‬
‫ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ‪.‬‬
‫ﺏ " ﳎﺎﺯﻩ ‪ :‬ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﻭﻗﺪ ﻓﺮﻏﻨﺎ‬
‫ﻚ ﺍ ﹾﻟ ِﻜﺘَﺎ ُ‬
‫ﺏ " ﳎﺎﺯﻫﺎ ‪ :‬ﻫﺬﻩ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﲟﻨﺰﻟﺔ ﻗﻮﻟﻪ ‪ " :‬ﺃﹶﱂ ﺫِﻟ َ‬
‫ﺕ ﺍﹾﻟ ِﻜﺘَﺎ ﹺ‬
‫ﻚ ﺁﻳَﺎ ُ‬
‫" ِﺗ ﹾﻠ َ‬
‫ﻣﻦ ﺗﻠﺨﻴﺼﻪ ﰲ ﻣﻮﺿﻌﻪ ﻭﰲ ﻏﲑ ﻣﻮﺿ ﹴﻊ ‪.‬‬
 ‫" ِﻣ ْﻦ ﻧَﺒَﺈ ﻣُﻮﺳَﻰ " ﺃﻱ ﻣﻦ ﺧﱪ ﻣﻮﺳﻰ ﻗﺎﻝ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻌﺒﺴﻲ ‪:‬‬
‫ﺾ ﺣﺎ ﹺﺭ ‪َ ...‬ﺟﺰَﻋﹰﺎ ﻣﻦ ﺍﻟﻨﺒﺎﺀ ﺍﳉﹶﻠﻴﻞ ﺍﻟﺴﱠﺎﺭﻱ‬ ‫ﹺﺇﻧﱢﻲ ﹶﺃ ﹺﺭ ﹾﻗﺖُ ﻓﻠﻢ ﺃﹸﻏﻤﱢ َ‬
‫ﺟﺰﻋﹰﺎ ﺃﻱ ﻓﺰﻋﹰﺎ ‪.‬‬
‫ﺽ " ﺃﻱ ﻋﻈﻢ ﻭﺷﺮﻑ ﻭﻏﻠﺐ ﻋﻠﻴﻬﺎ ﻭﻃﻐﻰ ‪.‬‬ ‫ﻼ ﻓِﻲ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬ ‫" ﺇﻥﱠ ِﻓ ْﺮ َﻋ ْﻮ ﹶﻥ َﻋ ﹶ‬
‫" ﻭ َﺟ َﻌ ﹶﻞ ﺃﹶﻫْﻠﹶﻬَﺎ َﺷﻴﹺﻌﹰﺎ " ﺃﻱ ﻓﺮﻗﹰﺎ ﻣﺘﻔﺮﻗﲔ ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺠﺘَﻬﺎ ‪ ...‬ﺣﱴ ﺗﺮﺍﻩ ﻋﻠﻴﻬﺎ ﻳﺒﺘﻐﻲ ﺍﻟﺸﱢﻴَﻌﺎ‬ ‫ﺏ ﺩُﹾﻟ َ‬‫ﻭﺑَﻠﺪ ٍﺓ ﻳَﻜﺮَﻩ ﺍﳉﻮﱠﺍ ُ‬
‫ﺃﻱ ﺍﻷﺻﺤﺎﺏ ﻭﺍﳉﻤﺎﻋﺎﺕ ﰲ ﺗﻔﺮﻗﺔ ‪.‬‬
‫ﻚ " ﻭﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻛﻘﻮﻟﻚ ‪ :‬ﻫﺬﺍ ﻗﺮﺓ ﻋﲔ ﱄ ﻭﻟﻚ‬ ‫ﺖ ﺍ ْﻣ َﺮﹶﺃﺓﹸ ِﻓ ْﺮ َﻋ ْﻮ ﹶﻥ ﹸﻗﺮﱠ ﹸﺓ َﻋ ْﻴ ﹴﻦ ﻟِﻲ َﻭﹶﻟ َ‬
‫" َﻭﻗﹶﺎﹶﻟ ِ‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ ﻭﻗﻌﺖ " ﻗﺮﺓ ﻋﲔ " ‪.‬‬
‫ﺢ ﹸﻓﺆَﺍ ُﺩ ﹸﺃﻡﱡ ﻣُﻮﺳَﻰ ﻓﹶﺎﺭﹺﻏﹰﺎ " ﳎﺎﺯﻩ ‪ :‬ﻓﺎﺭﻏﹰﺎ ﻣﻦ ﺍﳊﺰﻥ ﻟﻌﻠﻬﺎ ﺃﻧﻪ ﱂ ﻳﻐﺮﻕ ﻣﻨﻪ ﻗﻮﳍﻢ ﺩ ﹺﻡ ﻓﺮ ﻍﹲ ﺃﻱ ﻻ ﻗﻮﺩ ﻓﻴﻪ ﻭﻻ ﺩﻳﺔ‬ ‫ﺻَﺒ َ‬
‫" َﻭﹶﺃ ْ‬
‫ﻓﻴﻪ ‪.‬‬
‫ﺖ َﻷ ْﺧِﺘ ِﻪ ﻗﹸﺼﱢﻴﹺﻪ " ﺃﻱ ﺍﺑﺘﻐﻰ ﺇﺛﺮﻩ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻗﺼﺼﺖ ﺁﺛﺎﺭ ﺍﻟﻘﻮﻡ ‪.‬‬ ‫" َﻭﻗﹶﺎﹶﻟ ْ‬
‫ﺐ " ﻭﺃﺑﺼﺮﺗﻪ ﻟﻐﺘﺎﻥ ‪ ،‬ﻋﻦ ﺟﻨﺐ ﻋﻦ ﺑﻌﺪ ﻭﲡﻨﺐ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻣﺎ ﺗﺄﺗﻴﻨﺎ ﺇﻻ ﻋﻦ ﺟﻨﺐ ﻭﻋﻦ ﺟﻨﺎﺑﺔ ‪،‬‬ ‫" ﹶﻓَﺒﺼُ َﺮﺕْ ﺑﹺﻪ َﻋ ْﻦ ﺟُﻨُ ﹴ‬
‫ﻗﺎﻝ ﻋﻠﻘﻤﺔ ﺑﻦ ﻋﺒﺪﺓ ‪:‬‬
‫ﺐ‬
‫ﻼ ﻋﻦ ﺟﻨﺎﺑ ٍﺔ ‪ ...‬ﻓﺈﱐ ﺍﻣﺮﺅ َﻭﺳْﻂ ﺍﻟﻘِﺒﺎﺏ ﻏﺮﻳ ُ‬ ‫ﺤ ﹺﺮ َﻣﻨّﻲ ﻣﲏ ﻧﺎﺋ ﹰ‬ ‫ﻼ َﺗ ْ‬
‫ﹶﻓ ﹶ‬
‫ﻭﻗﺎﻝ ﺍﳊﻄﻴﺌﺔ ‪:‬‬
‫ﺱ‬
‫ﺱ ﻷَﻛﻴﺎ ﹺ‬ ‫ﺸ ٌﺮ ﻻﹶﻣُﻮﺍ ﺍﻣﺮﺀًﺍ ﺟﻨﺒﺎﹰ ‪ ...‬ﰲ ﺁﻝ ﻷﻱ ﴰﱠﺎ ﹴ‬ ‫ﷲ ﻳﺎ َﻣ ْﻌ َ‬‫ﻭﺍ ِ‬
‫" َﻳ ﹾﻜ ﹸﻔﻠﹸﻮَﻧﻪُ ﹶﻟ ﹸﻜ ْﻢ " ﺃﻱ ﻳﻀﻤﻮﻧﻪ ‪.‬‬
‫" َﺑﹶﻠ ﹶﻎ ﹶﺃﺷُﺪﱠﻩُ " ﺑﻠﻎ ﺃﻱ ﺍﻧﺘﻬﻰ ﻭﻣﻮﺿﻊ ﺃﺷﺪ ﻣﻮﺿﻊ ﲨﻴﻊ ﻭﻻ ﻭﺍﺣﺪ ﻟﻪ ﻣﻦ ﻟﻔﻈﻪ ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ ﻭﺍﻟﻜﺴﺎﺋﻲ ﻭﺍﺣﺪ ﺍﻷﺷﺪ‬
‫ﺷﺪ ﻋﻠﻰ ﻓﻌﻞ ﻭﺍﻓﻌﻞ ﻣﺜﻞ ﲝﺮ ﻭﺃﲝﺮ ‪ ،‬ﺃﺷﺪﻩ ﻣﻀﻌﻒ ﻣﺸﺪﺩ ‪.‬‬
‫" ﻭﺍ ْﺳَﺘﻮَﻯ " ﺃﻱ ﺍﺳﺘﺤﻜﻢ ﻭﰎﹼ ‪.‬‬

‫" ﹶﻓ َﻮ ﹶﻛ َﺰﻩُ ﻣُﻮﺳَﻰ " ﲟﻨﺰﻟﺔ ﳍﺰﻩ ﰲ ﺻﺪﺭﻩ ﳚﻤﻊ ﻛﻔﻪ ‪ ،‬ﻓﻬﻮ ﺍﻟﻠﻜﺰ ﻭﺍﻟﻠﻬﺰ ‪.‬‬
‫" ﹶﻓ ﹶﻘﻀَﻰ َﻋﹶﻠ ْﻴ ِﻪ " ﺃﻱ ﻓﻘﺘﻠﻪ ﻭﺃﺗﻰ ﻋﻠﻰ ﻧﻔﺴﻪ ‪.‬‬
‫" ﹶﻓﹶﻠ ْﻦ ﹶﺃﻛﹸﻮ ﹶﻥ ﹶﻇﻬﹺﲑﹰﺍ " ﺃﻱ ﻣﻌﻴﻨﺎﹰ ﺧﺎﺋﻔﹰﺎ ‪.‬‬
‫" َﻳَﺘ َﺮﻗﱠﺐُ " ﺃﻱ ﻳﻨﺘﻈﺮ ‪.‬‬
‫ﺼ ﹺﺮﺧُﻪُ " ﳎﺎﺯﻩ ﻓﺈﺫﺍ ﺫﻟﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﺍﺳﺘﻨﺼﺮ ﻫﺬﺍ ﻳﺴﺘﺼﺮﺧﻪ ﺃﻱ ﻳﺴﺘﺼﺮﺥ ﺍﻟﺬﻱ‬ ‫ﺴَﺘ ْ‬
‫ﺲ َﻳ ْ‬
‫ﺼ َﺮﻩُ ﺑﹺﺎ ﹾﻟﹶﺄ ْﻣ ﹺ‬
‫" ﻓﹶﺈﺫﹶﺍ ﺍﻟﱠﺬِﻱ ﺍﺳَْﺘﻨْ َ‬
‫ﻛﺎﻥ ﺑﺎﻷﻣﺲ ﺍﺳﺘﻨﺼﺮﻩ ﻭﻫﻮ ﻣﻦ ﺍﻟﺼﺎﺭﺥ ﻳﻘﺎﻝ ‪ :‬ﻳﺂﻝ ﺑﲏ ﻓﻼﻥ ﻳﺎ ﺻﺎﺣﺒﺎﻩ ‪.‬‬
‫ﺶ ﺑﺎﻟﱠﺬِﻱ ﻫُ َﻮ َﻋ ُﺪﻭﱞ ﻟﹶﻬُﻤَﺎ " ﺍﻟﻄﺎﺀ ﻣﻜﺴﻮﺭﺓ ﻭﻣﻀﻤﻮﻣﺔ ﻟﻐﺘﺎﻥ ‪.‬‬ ‫" ﹶﺃ ﹾﻥ َﻳ ْﺒ ِﻄ َ‬
‫ﻚ " ﳎﺎﺯﻩ ﻳﻬﻤﻮﻥ ﺑﻚ ﻭﻳﺘﻮﺍﻣﺮﻭﻥ ﻓﻴﻚ ﻭﻳﺘﺸﺎﻭﺭﻭﻥ ﻓﻴﻚ ﻭﻳﺮﺗﺌﻮﻥ ‪ ،‬ﻗﺎﻝ ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ ‪:‬‬ ‫ﻸ َﻳﹾﺄَﺗ ِﻤﺮُﻭ ﹶﻥ ﹺﺑ َ‬
‫" ﹺﺇﻥﱠ ﺍﹶﻟ َﻤ َ‬
‫ﺱ ﻗﺪ ﺃﺣﺪﺛﻮﺍ ﺷِﻴﻤﺔ ‪ ...‬ﻭﰲ ﻛﻞ ﺣﺎﺩﺛﺔ ﻳُﺆ ﹶﲤ ْﺮ‬ ‫ﹶﺃﺭَﻯ ﺍﻟﻨﱠﺎ َ‬
‫ﻭﻗﺎﻝ ﺭﺑﻴﻌﺔ ﺑﻦ ﺟﺸﻢ ﺍﻟﻨﻤﺮﻱ ‪:‬‬
‫ﺃﹶﺣﺎﺭ ﺑﻦ ﻋﻤﺮﻭ ﻛﺄﱐ َﺧ ِﻤ ْﺮ ‪ ...‬ﻭﻳﻌﺪﻭ ﻋﻠﻰ ﺍﳌﺮ ِﺀ ﻣﺎ ﻳﺄﺗَﻤْﺮ‬
‫ﻣﺎ ﻳﺄﲤﺮ ‪ :‬ﻣﺎ ﻳﺮﻯ ﻟﻨﻔﺴﻪ ﻓﲑﻯ ﺃﻧﻪ ﺭﺷﺪ ﻓﺮﲟﺎ ﻛﺎﻥ ﻫﻼﻛﻪ ﻣﻦ ﺫﻟﻚ ‪.‬‬
 ‫" َﻭﹶﻟﻤﱠﺎ َﺗ َﻮﺟﱠ َﻪ ِﺗ ﹾﻠﻘﹶﺎ َﺀ َﻣ ْﺪَﻳ َﻦ " ﳎﺎﺯﻩ ‪ :‬ﳓﻮ ﻣﺪﻳﻦ ﻭﻻ ﻳﺘﻨﺼﺮﻑ ﻣﺪﻳﻦ ﻷﻬﻧﺎ ﺍﺳﻢ ﻣﺆﻧﺜﺔ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻓﻌﻞ ﺫﻟﻚ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ‬
‫ﻭﺩﺍﺭ ﻓﻼﻥ ﺗﻠﻘﺎﺀ ﺩﺍﺭ ﻓﻼﻥ ‪.‬‬
‫" َﺳﻮَﺍ َﺀ ﺍﻟﺴﱠﺒﹺﻴﻞ " ﳎﺎﺯﻩ ﻗﺼﺪ ﺍﻟﺴﺒﻴﻞ ﻭﻭﺳﻄﻪ ﻗﺎﻝ ‪:‬‬
‫ﺤ ِﺪ‬
‫ﺣﱴ ﺃﹸﻏﻴﱠﺐ ﰲ ﺳﻮﺍﺀ ﺍﳌﹸﻠ َ‬
‫ﻭﻫﻮ ﻣﻔﺘﻮﺡ ﳑﺪﻭﺩ ‪.‬‬
‫ﺱ َﻳﺴْﻘﻮ ﹶﻥ " ﺃﻱ ﲨﺎﻋﺔ ‪.‬‬ ‫" َﻭ َﺟ َﺪ َﻋﹶﻠﻴﹺﻪ ﺃﹸﻣﱠ ﹰﺔ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺ‬
‫" ﺗَﺬﻭﺩَﺍ ِﻥ " ﳎﺎﺯﻩ ‪ :‬ﲤﻨﻌﺎﻥ ﻭﺗﺮﺩﺍﻥ ﻭﺗﻄﺮﺩﺍﻥ ﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﺖ ﻋﺼﺎ َﻙ ﺑﻨُﻮ ﲤﻴﻢ ‪ ...‬ﻓﻤﺎ ﺗﺪﺭﻱ ﺑﺄﻱ ﻋَﺼﹰﺎ ﺗﺬﻭﺩ‬ ‫ﻭﻗﺪ ﺳﻠﺒ ْ‬
‫ﻭﻗﺎﻝ ﺳﻌﻴﺪ ﺑﻦ ﻛﺮﺍﻉ ‪:‬‬
‫ﺖ ﻋﻠﻰ ﺑﺎﺏ ﺍﻟﻘﹶﻮﺍﰲ ﻛﺄﳕﺎ ‪ ...‬ﺃﺫﻭﺩ ﻬﺑﺎ ﺳِﺮﺑﹰﺎ ﻣﻦ ﺍﻟﻮﺣﺶ ﻧُﺰﱠﻋﺎ‬ ‫ﺃﺑﻴ ُ‬
‫ﻭﻳﺮﻭﻯ ﺍﳊﻮﺵ ‪ ،‬ﻭﺍﳊﻮﺵ ﺇﺑﻞ ﺍﳉﻦﱢ ﻳﺰﻋﻤﻮﻥ ﺃﻬﻧﺎ ﺗﻀﺮﺑﻪ ﰲ ﺍﳌﻬﺮﺑﺔ ﻭﺍﻟﻌﻤﺎﻧﻴﺔ ﻓﻤﻦ ﰒ ﻫﻲ ﻫﻜﺬﺍ ‪.‬‬
‫" ﻗﹶﺎ ﹶﻝ ﻣَﺎ ﺧَﻄﹾﺒُﻜﹸﻤَﺎ " ﺃﻱ ﻣﺎ ﺃﻣﺮﻛﻤﺎ ﻭﺣﺎﻟﻜﻤﺎ ﻭﺷﺄﻧﻜﻤﺎ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﻳﺎ ﻋﺠﺒﹰﺎ ﻣﺎ ﺧﻄﺒﻪ ﻭﺧﻄﱯ‬
‫ﺞ " ﳎﺎﺯﻩ ﻣﻦ ﺍﻹﺟﺎﺭﺓ ﻭﻫﻲ ﺃﺟﺮ ﺍﻟﻌﻤﻞ ﻳﻘﺎﻝ ‪ :‬ﺃﺟﺮﺕ ﺃﺟﱪﻱ ﺃﻱ ﺃﻋﻄﻴﺘﻪ ﺃﺟﺮﻩ ﻭﻳﻔﻌﻞ‬ ‫ﺠﹴ‬‫" َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﺗﹶﺄ ُﺟ َﺮﻧﹺﻲ ﹶﺛﻤَﺎﹺﻧ َﻲ ِﺣ َ‬
‫ﻣﻨﻬﺎ ‪ " :‬ﻳﺄﺟﺮ " ﺗﻘﺪﻳﺮﻩ ﺃﻛﻞ ﻳﺄﻛﻞ ﻭﻣﻨﻪ ﻗﻮﻝ ﺍﻟﻨﺎﺱ ‪ :‬ﺃﺟﺮﻙ ﺍﷲ ﻭﻫﻮ ﻳﺄﺟﺮﻙ ﺃﻱ ﺃﺛﺒﺎﻙ ﺍﷲ ‪.‬‬
‫ﻀْﻴﺖُ " ﺃﻱ ﺍﻟﻐﺎﻳﺘﲔ ﻭﺍﻟﺸﺮﻃﲔ ﻭﳎﺎﺯﻩ ﺃﻱ ﺍﻷﺟﻠﲔ ﻭ " ﻣﺎ " ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻗﺎﻝ‬ ‫" ﹶﺃﻳﱠﻤَﺎ ﺍ ﹾﻟﹶﺄ َﺟﹶﻠ ْﻴ ﹺﻦ ﹶﻗ َ‬
‫ﻋﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ ‪:‬‬
‫ﻓﺄﰉّ ﻣﺎ ﻭﺃﻳﻚ ﻛﺎﻥ ﺷﺮّﹰﺍ ‪ ...‬ﻓﻘﻴﺪ ﺇﱃ ﺍﳌﻘﺎﻣﺔ ﻻ ﻳﺮﺍﻫﺎ‬
‫ﻼ ُﻋ ْﺪﻭَﺍ ﹶﻥ َﻋﹶﻠﻲﱠ " ﻭﻫﻮﻣﻦ ﺍﻟﻌﺪﺍ ﻭﺍﻟﺘﻌﺪﻱ ﻭﺍﻟﻌﺪﻭ ﻭﺍﺣﺪ ﻛﻠﻪ ﻭﻫﻮ ﺍﻟﻈﻠﻢ ‪.‬‬ ‫" ﹶﻓ ﹶ‬
‫ﺐ ﺍﻟﻄﱡﻮ ﹺﺭ ﻧَﺎﺭﹰﺍ " ﺃﻱ ﺃﺑﺼﺮ ‪ ،‬ﻗﺎﻝ ‪:‬‬ ‫ﺲ ِﻣ ْﻦ ﺟَﺎﹺﻧ ﹺ‬ ‫" ﺁَﻧ َ‬
‫ﺁﻧﺲ ﺧﺮﺑﺎ ﹶﻥ ﻓﹶﻀﺎ ٍﺀ ﻓﺎﻧﻜﺪ ْﺭ ‪ ...‬ﺩﺍﻧَﻰ ﺟَﻨﺎﺣﻴﻪ ﻣﻦ ﺍﻟﻄﻮﺭ ﻓ َﻤﺮّْ‬
‫ﺍﻟﻄﻮﺭ ‪ :‬ﺍﳉﺒﻞ ‪.‬‬
‫" ﹶﺃ ْﻭ َﺟ ﹾﺬ َﻭ ٍﺓ ِﻣ َﻦ ﺍﻟﻨﱠﺎ ﹺﺭ " ﺃﻱ ﻗﻄﻌﺔ ﻏﻠﻴﻈﺔ ﻣﻦ ﺍﳊﻄﺐ ﻟﻴﺲ ﻓﻴﻬﺎ ﳍﺐٌ ﻭﻫﻲ ﻣﺜﻞ ﺍﳉﺬﻣﺔ ﻣﻦ ﺃﺻﻞ ﺍﻟﺸﺠﺮﺓ ﻭﲨﺎﻋﻬﺎ‬
‫ﺍﳉﺬﺍﺀ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻘﺒﻞ ‪:‬‬
‫ﲑ َﺧﻮﱠﺍ ﹴﺭ ﻭﻻ َﺩ ِﻋ ﹺﺮ‬ ‫ﺐ ﻟﻴْﻠﻰ ﻳﻠﺘﻤﺴﻦ ﳍﺎ ‪َ ...‬ﺟ ْﺰ ﹶﻝ ﺍﳉِﺬﺍ ﻏ َ‬ ‫ﺖ ﺣَﻮﺍﻃ ُ‬ ‫ﺑﺎﺗ ْ‬
‫" ﺷَﺎﻃِﺊ ﺍ ﹾﻟﻮَﺍﺩِﻱ ﺍ ﹾﻟﹶﺄ ْﻳ َﻤ ﹺﻦ " ﺷﻂ ﺍﻟﻮﺍﺩﻱ ﻭﻫﻮ ﺿﻔﺔ ﺍﻟﻮﺍﺩﻱ ﻭﻋﺪﻭﺗﻪ ﻭﻋﺪﻭﺗﺎ ﻭﻋﺪﻭﺗﺎﻩ ‪ ،‬ﻭﻣﻨﻪ ﺷﻂ ﺍﻟﺴﻨﺎﻡ ﻟﻨﺼﻔﻪ ‪.‬‬
‫" َﺗ ْﻬَﺘﺰﱡ ﻛﺄﻧﱠﻬَﺎ ﺟَﺎ ﱞﻥ " ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﻓﺈﺫﺍ ِﻫ َﻲ ﺣَﻴّﺔﹲ ﺗَﺴْﻌَﻰ " ﻓﺎﳊﻴﺎﺕ ﺃﺟﻨﺎﺱ ﻓﻴﻬﺎ ﺍﳉﺎﻥ ﻭﻏﲑ ﺫﻟﻚ ﻭﺍﻷﻓﹶﻌﻰ‬
‫ﻭﺍﳊﻔﺎﺙ ﻭﳎﺎﺯﻫﺎ ﻛﺄﻬﻧﺎ ﺟﺎﻥ ﻣﻦ ﺍﳊﻴﺎﺕ ﻭﳎﺎﺯ ﺍﻷﺧﺮﻯ ﻓﺈﺫﺍ ﻫﻲ ﺣﻴﺔ ﻣﻦ ﺍﳉﺎﻥ ‪.‬‬
‫ﺐ " ﺃﻱ ﱂ ﻳﺮﺟﻊ ﻳﻘﺎﻝ ‪ :‬ﻋﻘﺐ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻓﺮﺩﻩ ﺃﻱ ﺭﺟﻊ ﻋﻠﻴﻪ ‪.‬‬ ‫" َﻭﹶﻟ ْﻢ ُﻳ َﻌﻘﱢ ْ‬
‫ﻚ " ﳎﺎﺯﻩ ‪ :‬ﺃﺩﺧﻞ ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﺳﻠﻜﺘﻪ ﻭﺃﺳﻠﻜﺘﻪ ﻭﻗﺪ ﻓﺴﺮﻧﺎﻩ ﻓﻮﻕ ﻫﺬﺍ ‪.‬‬ ‫ﰲ َﺟ ْﻴﹺﺒ َ‬‫ﻚ َﻳ َﺪ َﻙ ﹺ‬ ‫" ﺍ ْﺳﹸﻠ ْ‬
‫" َﺑ ْﻴﻀَﺎ َﺀ ِﻣ ْﻦ ﹶﻏ ْﻴ ﹺﺮ ﺳُﻮ ٍﺀ " ﺃﻱ ﻣﻦ ﻏﲑ ﺑﺮﺹ ‪.‬‬
‫ﺐ " ﻣﺜﻞ ﺍﻟﺮﻫﺒﺔ ﻭﻣﻌﻨﺎﳘﺎ ﺍﳋﻮﻑ ﻭﺍﻟﻔﺮﻕ ‪.‬‬ ‫ﻚ " ﺃﻱ ﻳﺪﻙ ‪ .‬ﻭ " ﺍﻟﺮﱠ ْﻫ ﹺ‬ ‫ﻚ َﺟﻨَﺎ َﺣ َ‬ ‫ﺿ ُﻤ ْﻢ ﹺﺇﹶﻟْﻴ َ‬ ‫" ﻭَﺍ ْ‬
‫ﻚ ُﺑ ْﺮﻫَﺎﻧَﺎ ِﻥ " ﻭﺍﺣﺪﳘﺎ ﺑﺮﻫﺎﻥ ﻭﻫﻮ ﺍﻟﺒﻴﺎﻥ ﻳﻘﺎﻝ ‪ :‬ﻫﺎﺕ ﻋﻠﻰ ﻣﺎ ﺗﻘﻮﻝ ﺑﱪﻫﺎﻥ ﻭﻧﻮﻥ ﻗﻮﻟﻪ " ﻓﺬﺍﻧّﻚ " ﻣﺸﺪﺩﺓ ﻷﻬﻧﺎ‬ ‫" ﹶﻓﺬﹶﺍﻧﱢ َ‬
 ‫ﺃﺷﺪ ﻣﺒﺎﻟﻐﺔ ﻣﻨﻪ ﺇﺫﺍ ﺧﻔﻔﺘﻬﺎ ﻭﻗﺪ ﳜﻔﻒ ﰲ ﺍﻟﻜﻼﻡ ‪.‬‬
‫ﺼ ﺢُ ِﻣﻨﱢﻲ ِﻟﺴَﺎﻧﹰﺎ " ﻷﻥ ﻣﻮﺳﻰ ﻛﺎﻧﺖ ﰲ ﻟﺴﺎﻧﻪ ﻋﻘﺪﺓ ﻭﻳﻘﺎﻝ ﻟﻠﻔﺮﺱ ﻭﺍﻟﺒﻌﲑ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﰲ ﺍﻟﺼﻬﻴﻞ‬
‫ﻭﻗﻮﻟﻪ ‪ " :‬ﻫُ َﻮ ﹶﺃ ﹾﻓ َ‬
‫ﻭﺻﺎﰲ ﺍﳍﺪﻳﺮ ‪ :‬ﺇﻧﻪ ﻟﻔﺼﻴﺢ ﺍﻟﺼﻬﻴﻞ ﻭﺇﻧﻪ ﻟﻔﺼﻴﺢ ﺍﳍﺪﻳﺮ ‪.‬‬
‫" ﺭﹺﺩْﺀًﺍ " ﺃﻱ ﻣﻌﻴﻨﹰﺎ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﺃﺭﺩﺃﺕ ﻓﻼﻧﹰﺎ ﻋﻠﻰ ﻋﺪﻭﻩ ﻭﻋﻠﻰ ﺿﻴﻌﺘﻪ ﺃﻱ ﺃﻛﻨﻔﺘﻪ ﻭﺃﻋﻨﺘﻪ ﺃﻱ ﺻﺮﺕ ﻟﻪ ﻛﻨﻔﹰﺎ ‪.‬‬

‫ﻼ ﻭﻣﻨﻌﻪ ‪ :‬ﻗﺪ ﺷﺪ ﻓﻼﻥ ﻋﻠﻰ ﻋﻀﺪ‬ ‫ﻚ " ﺃﻱ ﺳﻨﻘﻮﻳﻚ ﺑﻪ ﻭﻧﻌﻴﻨﻚ ﺑﻪ ﻳﻘﺎﻝ ﺇﺫﺍ ﺃﻋﺰ ﺭﺟﻞ ﺭﺟ ﹰ‬ ‫" َﺳَﻨﺸُﺪﱡ َﻋﻀُ َﺪ َﻙ ﹺﺑﹶﺄﺧِﻴ َ‬
‫ﻓﻼﻥ ﻭﻫﻮ ﻣﻦ ﻋﺎﺿﺪﺗﻪ ﻋﻠﻰ ﺃﻣﺮﻩ ﺃﻱ ﻋﺎﻭﻧﺘﻪ ﻭﺁﺯﺭﺗﻪ ﻋﻠﻴﻪ ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﻘﺒﻞ ‪:‬‬
‫ﺕ ﻣﻜﻨﻮﻧﺎ‬ ‫ﺝ ﺑﺎ َ‬‫ﻒ ﻋﺎ ﹴ‬ ‫ﺚ ‪ ...‬ﻛﺄﻧﻪ ﻭَﻗ ُ‬ ‫ﻋﺎﺿﺪﻬﺗﺎ ﺑﻌَﻨﻮ ٍﺩ ﻏﲑ ﻣُﻌَْﺘﹶﻠ ٍ‬
‫ﻣﻌﺘﻠﺚ ﻳﻌﲏ ﺍﻟﻘﺪﺡ ‪ ،‬ﺍﻟﻌﻨﻮﺩ ‪ :‬ﺍﻟﺴﻬﻢ ‪ ،‬ﻭﺍﳌﻌﺘﻠﺚ ‪ :‬ﺗﻜﻮﻥ ﺍﻟﺴﻬﺎﻡ ﻣﻦ ﻗﻨﺎ ﻓﻴﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﺴﻬﻢ ﻣﻦ ﻏﲑ ﻗﻨﺄ ‪ ،‬ﻓﺬﺍﻙ‬
‫ﺍﳌﻌﺘﻠﺚ ﻭﻛﺬﺍﻙ ﺍﳋﺸﺐ ‪ ،‬ﻭﻗﻒ ﻋﺎﺝ ‪ :‬ﻣﻮﻗﻒ ﻓﻴﻪ ﻃﺮﺍﺋﻖ ﻣﻦ ﺣﺴﻨﻪ ﻭﺍﳌﻌﺘﻠﺚ ﻳﻘﺎﻝ ‪ :‬ﺍﻣﺘﻠﺚ ﻭﺍﻓﺘﻠﺚ ﻭﺍﺳﻢ ﻋﻼﺛﺔ‬
‫ﻣﺸﺘﻖ ﻣﻨﻪ ‪ ،‬ﻭﻓﻼﻥ ﻳﺄﻛﻞ ﺍﻟﻌﻠﻴﺚ ﺇﺫﺍ ﺃﻛﻞ ﺧﺒﺰ ﺍﻟﺸﻌﲑ ﻭﺍﳊﻨﻄﺔ ‪ ،‬ﻭﺍﻓﺘﻠﺚ ﻭﺍﻋﺘﻠﺚ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﳌﺨﺘﻠﻂ ﻳﻌﲏ ﻗﻮﺳﹰﺎ ﺃﻧﻪ‬
‫ﻋﺎﺿﺪﻫﺎ ﺑﺴﻬﻢ ‪.‬‬
‫ﻯ " ﳎﺎﺯﻩ ‪ :‬ﻣﺎ ﻫﺬﺍ ﺇﻻ ﺳﺤﺮ ﻣﻔﺘﺮﻯ ﻳﻘﺎﻝ ﺇﺫﺍ ﺍﻓﺘﻌﻞ ﺍﻟﺮﺟﻞ ﻣﻦ ﻗﺒﻠﻪ ﺷﻴﺌﺎﹰ ‪ :‬ﺍﻓﺘﺮﻳﺘﻪ ‪.‬‬ ‫" ﺇ ﹾﻥ ﻫَﺬﺍ ﹺﺇﻟﱠﺎ ﺳِ ﺤْﺮٌ ُﻣ ﹾﻔﺘَﺮ ً‬
‫" ﻋﹶﺎِﻗَﺒﺔﹸ ﺍﻟﺪﱠﺍ ﹺﺭ " ﻭﻋﺎﻗﺒﺔ ﺍﻷﻣﺮ ﺃﻱ ﺁﺧﺮﻩ ‪.‬‬
‫ﺻ ْﺮ َﺣﹰﺎ " ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﻘﺼﺮ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫ﺍﻟﺼﺮﺡ " َ‬
‫ﻬﺑﻦ ﻧَﻌﺎﻡ ﺑﻨﺎﻫﺎ ﺍﻟﺮﺟﺎ ‪ ...‬ﻝ ﲢﺴﺐ ﺃﻋﻼﻣﻬﻦ ﺍﻟﺼﱡﺮﻭﺣﺎ‬
‫" ﹶﻓﹶﺄ َﺧ ْﺪﻧَﺎ ُﻩ َﻭﺟُﻨﻮَﺩﻩُ " ﺃﻱ ﻓﺠﻤﻌﻨﺎﻩ ﻭﺟﻨﻮﺩﻩ ‪.‬‬
‫ﰲ ﺍ ﹾﻟَﻴﻢﱢ " ﺃﻱ ﻓﺄﻟﻘﻴﻨﺎﻫﻢ ﰲ ﺍﻟﺒﺤﺮ ﻓﺄﻫﻠﻜﻨﺎﻫﻢ ﻭﻏﺮﻗﻨﺎﻫﻢ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ‪:‬‬ ‫" ﹶﻓَﻨَﺒ ﹾﺬَﻧﺎ ُﻫ ْﻢ ﹺ‬
‫ﺥ ﺍﻟﻴﻢﱢ ﺯﻫﺎﻩ ﺍﻟﻴﻢﱡ‬ ‫ﻛﺒﺎﺯ ﹺ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ‪:‬‬
‫ﻼ ﹶﺃ ﹾﻃﹶﻠﻘﹾﺖ ﻣﻦ ﻧﹺﻌﺎﻟﻜﺎ‬‫ﺕ ﺇﱃ ﻋُﻨﻮﺍﻧﻪ ﻓﻨﺒﺬﺗُﻪ ‪ ...‬ﻛﻨﺒﺬﻙ ﻧﻌ ﹰ‬ ‫ﻧﻈﺮ ُ‬
‫" ﹶﺃِﺋﻤﱠ ﹰﺔ َﻳ ْﺪﻋُﻮ ﹶﻥ ﺇﻟﹶﻰ ﺍﻟﻨﱠﺎ ﹺﺭ " ﻭﺍﻹﻣﺎﻡ ﻳﻜﻮﻥ ﰲ ﺍﳋﲑ ﻭﰲ ﺍﻟﺸﺮ " ﹶﺃ ْﺗَﺒ ْﻌَﻨﺎﹸﻫ ْﻢ " ﳎﺎﺯﻩ ﺃﻟﺰﻣﻨﺎﻫﻢ ‪.‬‬
‫ﲔ " ﳎﺎﺯﻩ ‪ :‬ﺍﳌﻬﻠﻴﻜﻦ ‪.‬‬ ‫" ِﻣ َﻦ ﺍﹶﳌ ﹾﻘﺒُﻮ ِﺣ َ‬
‫ﺐ ﺍ ﹾﻟ َﻐ ْﺮﰊﱢ " ﻭﻫﻮ ﺣﻴﺚ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻘﻤﺮ ‪.‬‬ ‫" ﹺﺑ ﺠَﺎﹺﻧ ﹺ‬
‫ﺸ ﹾﺄﻧَﺎ ﻗﹸﺮُﻭﻧﹰﺎ " ﺃﻱ ﺧﻠﻘﻨﺎ ﻗﺮﻭﻧﹰﺎ ﺃﻱ ﺃﳑﹰﺎ ‪.‬‬ ‫" ﻭَﻟﻜِﻨﱠﺎ ﹶﺃْﻧ َ‬
‫" ﺍ ﹾﻟ ُﻌﻤُﺮ " ﻭﺍﻟﻌﻤﺮ ﻭﺍﺣﺪ ﻭﳘﺎ ﻟﻐﺘﺎﻥ ﻭﳘﺎ ﻣﺜﻞ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻀﻌﻒ ﻭﺍﳌﻜﺚ ﻭﺍﳌﻜﺚ ‪.‬‬
‫" ﺛﹶﺎ ﹺﻭﹺﻳﹰﺎ ﰲ ﹶﺃ ْﻫ ﹺﻞ َﻣ ْﺪَﻳ َﻦ " ﺃﻱ ﻣﻘﻴﻤﹰﺎ ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺃﹶﺛﻮَﻯ ﻭﻗﺼّﺮ ﻟﻴﻠﺔ ﻟﻴﺰﻭﱠﺩﺍ ‪ ...‬ﻓﻤﻀﺖ ﻭﺃﺧﻠﻒ ﻣﻦ ﻗﹸﺘَﻴﻠﺔ ﻣﻮﻋِﺪﺍ‬
‫ﻭﻳﺮﻭﻯ ﺃﺛﻮﻯ ﺍﻟﺜﻮﻯ ﺍﻟﺼﻴﻒ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﺴﻲﱡ‬‫ﻓﺒﺎﺕ ﺣﱴ ﻳﺪﺧﻞ ﺍﻟﺜﱠ ﹺﻮﻯﱡ ‪ ...‬ﻣُﺠ َﺮﻣِﺰﹰﺍ ﻭﻟﻴﻠﹸﻪ ﹶﻗ ِ‬
‫" َﻭﹶﻟ ْﻮ ﹶﻻ ﹶﺃ ﹾﻥ ﺗﺼِﻴَﺒ ُﻬ ْﻢ ﻣُﺼِﻴﺒﺔﹲ " ﻭﻫﻲ ﻣﻦ ﻛﻞ ﻧﻘِﻤﺔ ﻭﻋﺬﺍﺏ ‪ ،‬ﻧﻘﻤﺔ ﺑﻜﺴﺮ ﺍﻟﻘﺎﻑ ‪ " :‬ﹺﺑﻤَﺎ ﹶﻗﺪﱠﻣَﺖ ﹶﺃْﻳ ِﺪ ِﻬﺑ ْﻢ " ﳎﺎﺯﻩ ‪ :‬ﲟﺎ‬
‫ﻛﺎﻧﻮﺍ ﺍﻛﺘﺴﺒﻮﺍ ﻭﻟﻴﺲ ﻫﺎﻫﻨﺎ ‪.‬‬
‫ﻼ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﹶﻟ ْﻮ ﹶﻻ ﺃﹸﻭِﺗ َﻲ " ﳎﺎﺯﻩ ‪ :‬ﻫﻼ ﺃﻭﰐ ‪.‬‬ ‫ﺖ ﺇﹺﻟﹶﻴْﻨَﺎ َﺭﺳُﻮ ﹰﻻ " ﳎﺎﺯﻩ ﻫ ﹰ‬ ‫" ﹶﻟ ْﻮ ﹶﻻ ﹶﺃ ْﺭ َﺳ ﹾﻠ َ‬
 ‫" ﺳَﺎ ِﺣﺮَﺍ ِﻥ َﺗ ﹶﻈﺎﻫَﺮَﺍ " ﺃﻱ ﺗﻌﺎﻭﻧﺎ ‪.‬‬
‫ﻚ " ﳎﺎﺯﻩ ‪ :‬ﻓﺈﻥ ﱂ ﳚﻴﺒﻮﻙ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﻐﻨﻮﻱ ‪:‬‬ ‫" ﻓﹶﺈﻥ ﻟﱠ ْﻢ ﻳَﺴْﺘَﺠﹺﻴُﺒﻮﺍ ﹶﻟ َ‬
‫ﺐ‬
‫ﻉ ﺩﻋﺎﻳَﺎ َﻣ ْﻦ ﻳُﺠﻴﺐ ﺇﱃ ﺍﻟﻨﱠﺪﻯ ‪ ...‬ﻓﻠﻢ ﻳﺴﺘ ﺠْﺒﻪ ﻋﻨﺪ ﺫﺍﻙ ﳎﻴ ُ‬ ‫ﻭﺩﺍ ﹴ‬
‫" َﻭﹶﻟ ﹶﻘ ْﺪ َﻭ ﺻﱠ ﹾﻠﻨَﺎ ﹶﻟﻬُﻢُ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹶﻝ " ﺃﻱ ﺃﲤﻨﺎﻩ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﺟﻌﻠﺖ ﻋِﻤﺎﻣﱵ ﺻﻠ ﹰﺔ ﳊﺒﻠﻰ‬
‫ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪:‬‬
‫ﻒ ﻻ ﻳﺰﺍﻝ ﻳﻮﺻﱠﻞ‬ ‫ﻓﻘ ﹾﻞ ﻟِﺒﲏ َﻣﺮْﻭﺍﻥ ﻣﺎ ﺑﺎﻝ ﺫِﻣ ٍﺔ ‪ ...‬ﻭﺣﺒ ﹴﻞ ﺿﻌﻴ ٍ‬
‫" ﻭَﺇﺫﹶﺍ ُﻳ ْﺘﻠﹶﻰ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ " ﺃﻱ ﻳﻘﺮﺃ ﻋﻠﻴﻬﻢ ‪.‬‬
‫ﺴَﻨ ِﺔ ﺍﻟﺴّﻴﱢﹶﺌ ِﺔ " ﳎﺎﺯﻩ ‪ :‬ﻳﺪﻓﻌﻮﻥ ﺍﻟﺴﻲﺀ ﺑﺎﳊﺴﻦ ‪.‬‬ ‫ﺤَ‬ ‫" َﻭَﻳ ْﺪﺭَﻫﻮ ﹶﻥ ﺑﹺﺎﹶﻟ ْ‬
‫" ﻭﺇﹶﺫﺍ َﺳ ِﻤﻌُﻮﺍ ﺍﻟﻠﹼﻐْﻮَﺍ ﹶﺃ ْﻋ َﺮ ﺿُﻮﺍ َﻋ ْﻨﻪُ " ﳎﺎﺯﻩ ﻫﺎﻫﻨﺎ ﺍﻟﻔﺤﺶ ﻭﺍﻟﻘﺒﻴﺢ ‪.‬‬
‫ﺠﺒَﻰ ﹶﺇﹶﻟ ْﻴ ِﻪ ﹶﺛﻤَﺮﺍﺕُ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ " ﳎﺎﺯﻩ ﳚﻤﻊ ﻛﻤﺎ ﳚﻴﺊ ﺍﳌﺎﺀ ﰲ ﺍﳉﺎﺑﻴﺔ ﻓﻴﺠﻤﻊ ﻟﻠﻮﺍﺭﺩﺓ ‪.‬‬ ‫" َﻳ ْ‬
‫ﺸﺘَﻬﺎ " ﳎﺎﺯﻫﺎ ﺃﻬﻧﺎ ﺃﺷﺮﺕ ﻭﻃﻐﺖ ﻭﺑﻐﺖ ‪.‬‬ ‫ﺕ َﻣ ِﻌَﻴ َ‬ ‫" َﺑ ﹶﻄ َﺮ ْ‬
‫ﺚ ﰲ ﹸﺃﻣﱢﻬَﺎ َﺭﺳُﻮ ﹰﻻ " ﺃﻡ ﺍﻟﻘﺮﻯ ﻣﻜﺔ ﻭﺃﻡ ﺍﻷﺭﺿﲔ ﰲ ﻗﻮﻝ ﺍﻟﻌﺮﺏ ﻭﰲ ﺁﻳﺔ‬‫ﻚ ﺍ ﹾﻟ ﹸﻘﺮَﻯ َﺣﺘّﻰ َﻳ ْﺒ َﻌ ﹶ‬
‫ﻚ ﻣُ ْﻬِﻠ َ‬
‫" َﻭﻣَﺎ ﻛﺎ ﹶﻥ َﺭﺑﱡ َ‬
‫ﺃﺧﺮﻯ ‪ِ " :‬ﻟﺘُﻨْ ِﺬ َﺭ ﹸﺃﻡﱠ ﺍ ﹾﻟ ﹸﻘﺮَﻯ َﻭ َﻣ ْﻦ ﺣَﻮْﳍﺎ " ‪.‬‬
‫ﻀﺮﹺﻳ َﻦ " ﺃﻱ ﻣﻦ ﺍﳌﺸﻬﺪﻳﻦ ‪.‬‬ ‫ﺤ َ‬ ‫" ِﻣ َﻦ ﺍﹸﳌ ْ‬
‫" َﻭَﻳ ْﻮ َﻡ ﻳُﻨَﺎﺩِﻳ ﹺﻬ ْﻢ " ﳎﺎﺯﻩ ‪ :‬ﻳﻮﻡ ﻳﻘﻮﻝ ﳍﻢ ‪.‬‬
‫" ﺍﻟﱠﺬِﻳﻦ َﺣﻖﱠ َﻋﹶﻠﻴْ ﹺﻬﻢُ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹸﻝ " ﳎﺎﺯﻩ ‪ :‬ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻘﺎﺏ ‪.‬‬
‫" ﺇﻳﱠﺎﻧَﺎ َﻳ ْﻌُﺒﺪُﻭ ﹶﻥ " ﳎﺎﺯﻩ ‪ :‬ﳎﺎﺯ ﺇﻳﺎﻙ ﻧﻌﺒﺪ ﻷﻧﻪ ﺑﺪﺃ ﺑﺎﻟﻜﻨﺎﻳﺔ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ‪.‬‬
‫ﺖ َﻋﹶﻠﻴْ ﹺﻬﻢُ ﺍ َﻷْﻧﺒَﺎ ُﺀ " ﳎﺎﺯﻩ ‪ :‬ﻓﺨﻔﻴﺖ ﻋﻠﻴﻬﻢ ﺍﻷﺧﺒﺎﺭ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻋﻤﻲ ﻋﻠﻰ ﺧﲑ ﺍﻟﻘﻮﻡ ‪.‬‬ ‫" ﻓ َﻌ ِﻤَﻴ ْ‬
‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ " ﳎﺎﺯﻩ ‪ :‬ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﺸﺮﻛﻮﻥ ﺑﻪ ‪.‬‬ ‫" َﻭَﺗﻌَﺎﻟﹶﻰ َﻋﻤﱠﺎ ُﻳ ْ‬
‫ﺻﺪُﻭﺭُﻫ ْﻢ " ﺃﻱ ﲣﻔﻰ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺃﻛﻨﻨﺖ ﺫ ﻟﻚ ﰲ ﺻﺪﺭﻱ ‪ ،‬ﻭﻛﻨﻨﺖ ﺍﻟﺸﻲﺀ ﺑﻐﲑ ﺃﻟﻒ ‪ :‬ﺻﻨﺘﻪ ‪.‬‬ ‫" ُﺗ ِﻜﻦﱡ ُ‬

‫" ﺇ ﹾﻥ َﺟ َﻌ ﹶﻞ ﺍﻟﻠﹼ ُﻪ َﻋﹶﻠﻴْﻜ ُﻢ ﺍﻟﻠﱠ ْﻴ ﹶﻞ َﺳ ْﺮﻣَﺪﹰﺍ ‪:‬ﺟﺎﺯﻩ ‪ :‬ﺩﺍﺋﻤﺎﹰ ﻻ ﻬﻧﺎﺭ ﻓﻴﻪ ‪ ،‬ﻭﻛﻞ ﺷﻲﺀ ﻻ ﻳﻨﻘﻄﻊ ﻣﻦ ﻋﻴﺶ ﺃﻭ ﺭﺧﺎﺀ ﺃﻭ ﻏﻢ ﻭﺑﻼ ٍﺀ‬
‫ﺩﺍﺋﻢ ﻓﻬﻮ ﺳﺮﻣﺪ ‪.‬‬
‫ﻀِﻠ ِﻪ " ﳎﺎﺯﻩ ‪ :‬ﻟﺘﺴﻜﻨﻮﺍ ﰲ ﺍﻟﻠﻴﻞ ﻭﻟﺘﺒﺘﻐﻮﺍ ﰲ ﺍﻟﻨﻬﺎﺭ‬
‫ﺴﻜﹸﻨُﻮﺍ ﻓِﻴ ِﻪ َﻭِﻟَﺘﺒَْﺘﻐُﻮﺍ ِﻣ ْﻦ ﹶﻓ ْ‬
‫" َﻭ ِﻣ ْﻦ َﺭ ْﺣ َﻤِﺘ ِﻪ َﺟ َﻌ ﹶﻞ ﻟﹶﻜ ُﻢ ﺍﻟﻠﹼْﻴ ﹶﻞ ﻭﺍﻟﻨﱠﻬَﺎ َﺭ ِﻟَﺘ ْ‬
‫ﻣﻦ ﻓﻀﻞ ﺍﷲ ‪.‬‬
‫ﱯ ‪ ،‬ﻭﺍﻵﺧﺮ ‪ :‬ﻣﻦ‬ ‫" َﻭَﻧﺰْﻋﻨَﺎ ِﻣ ْﻦ ﹸﻛﻞﱢ ﺃﹸﻣﱠ ٍﺔ ﺷَﻬﻴﺪﹰﺍ " ﳎﺎﺯﻩ ‪ :‬ﻭﺃﺣﻀﺮﻧﺎ ﻣﻦ ﻛﻞ ﺃﻣﺔ ‪ ،‬ﳍﺎ ﻣﻮﺿﻌﺎﻥ ﺃﺣﺪﳘﺎ ‪ :‬ﻣﻦ ﻛﻞ ﺃﻣ ٍﺔ ﻧ ﹴ‬
‫ﻛﻞ ﻗﺮﻥ ﻭﲨﺎﻋﺔ ‪ ،‬ﻭﺷﻬﻴﺪ ﰲ ﻣﻮﺿﻊ ﺷﺎﻫﺪ ﲟﻨﺰﻟﺔ ﻋﻠﻴﻢ ﰲ ﻣﻮﺿﻊ ﻋﺎﱂ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻧﺰﻉ ﻓﻼﻥ ﲝﺠﺘﻪ ﺃﻱ ﺃﺧﺮﺟﻬﺎ‬
‫ﻭﺃﺣﻀﺮﻫﺎ ‪.‬‬
‫ﺼَﺒ ِﺔ ﺃﹸﻭﻟِﻰ ﺍ ﹾﻟﻘﹸﻮﱠ ِﺓ " ﺃﻱ ﻣﻔﺎﺗﺢ ﺧﺰﺍﺋﺘﻪ ‪ ،‬ﻭﳎﺎﺯﻩ ‪ :‬ﻣﺎ ﺇﻥ ﺍﻟﻌﺼﺒﺔ ﺫﻭﻯ ﺍﻟﻘﻮﺓ ﻟﺘﻨﻮﺀ ﲟﻔﺎﺗﺢ ﻧﻌﻤﻪ‬ ‫ﺤﻪُ ﻟﹶﺘَﻨُﻮﺀُ ﺑﹺﺎ ﹾﻟﻌُ ْ‬
‫" ﻣَﺎ ﺇﻥﱠ َﻣﻔﹶﺎِﺗ َ‬
‫؛ ﻭﻳﻘﺎﻝ ﰲ ﺍﻟﻜﻼﻡ ‪ :‬ﺇﻬﻧﺎ ﻟﺘﻨﻮﺀ ﻬﺑﺎ ﻋﺠﻴﺰﻬﺗﺎ ‪ ،‬ﻭﺇﳕﺎ ﻫﻲ ﺗﻨﻮﺀ ﺑﻌﺠﻴﺰﻬﺗﺎ ﻛﻤﺎ ﻳﻨﻮﺀ ﺍﻟﺒﻌﲑ ﲝﻤﻠﻪ ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﻣﺜﻞ‬
‫ﻫﺬﺍ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻓ َﺪ ْﻳﺖُ ﺑﻨﻔﺴﻪ ﻧﻔﺴﻲ ﻭﻣﺎﻟِﻲ ‪ ...‬ﻭﻻ ﺃﻟﻮﻙ ﺇﻟﹼﺎ ﻣﺎ ﺃﹸﻃﻴ ُﻖ‬
‫ﻭﺍﳌﻌﲎ ﻓﺪﻳﺖ ﺑﻨﻔﺴﻲ ﻭﲟﺎﱄ ﻧﻔﺴﻪ ﻭﻗﺎﻝ ‪:‬‬
 ‫ﺡ ﺑﺎﻟﻀﱠﻴﺎﻃﺮﺓ ﺍﳊﹸ ْﻤ ﹺﺮ‬ ‫ﺐ ﺧَﻴْﻞﹲ ﻻ ﻫَﻮﺍﺩَﺓ ﺑﻴﻨﻬَﺎ ‪ ...‬ﻭﺗَﺸْﻘﹶﻰ ﺍﻟﺮﻣﺎ ُ‬ ‫ﻭﺗُﺮﻛ َ‬
‫ﺍﳋﻴﻞ ﻫﺎﻫﻨﺎ ﺍﻟﺮﺟﺎﻝ ‪ ،‬ﻭﺇﳕﺎ ﺗﺸﻘﻰ ﺍﻟﻀﻴﺎﻃﺮﺓ ﺑﺎﻟﺮﻣﺎﺡ ‪ ،‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺯﺑﻴﺪ ‪:‬‬
‫ﻭﺍﻟﺼﱠﺪ ُﺭ ﻣﻨﻪ ﰲ ﻋﺎﻣ ﹴﻞ ﻣﻘﺼﻮ ِﺩ‬
‫ﻭﺇﳕﺎ ﺍﻟﺮﻣﺢ ﰲ ﺍﻟﺼﺪﺭ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺃﻋﺮﺽ ﺍﻟﻨﺎﻗ ﹰﺔ ﻋﻠﻰ ﺍﳊﻮﺽ ﻭﺇﳕﺎ ﻳﻌﺮﺽ ﻣﻦ ﺍﳊﻮﺽ ﻋﻠﻰ ﺍﻟﻨﺎﻗﺔ ‪.‬‬
‫ﺡ " ﺃﻱ ﻻ ﺗﺄﺷﺮ ﻭﻻ ﲤﺮﺡ ‪ ،‬ﻗﺎﻝ ﻫﺪﺑﺔ ‪:‬‬ ‫" ﹶﻻ َﺗ ﹾﻔ َﺮ ْ‬
‫ﺐ‬
‫ﺻ ْﺮﻓِﻪ ﺍﳌﹸَﺘ ﹶﻘﻠﱢ ﹺ‬ ‫ﻉ ﻣﻦ َ‬ ‫ﺡ ﺇﺫﺍ ﺍﻟﺪﻫﺮ َﺳﺮﱠﱐ ‪ ...‬ﻭﻻ ﺟﺎﺯ ﹴ‬ ‫ﺖ ﲟﻔﺮﺍ ﹴ‬ ‫ﻭﻟﺴ ُ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪:‬‬
‫ﺡ ﺇﻻﺯﺍﺭﺍ‬ ‫ﻭﻻ ُﻳﻨﹺﺴﻴﲏ ﺍﳊﹶﺪﺛﺎ ﹸﻥ ِﻋﺮْﺿﻲ ‪ ...‬ﻭﻻ ﺃﹸﻟﻘﻰ ﻣﻦ ﺍﻟ ﹶﻔ َﺮ ﹺ‬
‫ﺃﻱ ﻻ ﺃﺑﺪﻱ ﻋﻮﺭﰐ ﻟﻠﻨﺎﺱ ‪.‬‬
‫ﻚ ِﻣ َﻦ ﺍﻟﺪﱡﻧْﻴَﺎ " ﳎﺎﺯﻩ ‪ :‬ﻻ ﺗﺪﻉ ﺣﻈﻚ ﻭﻃﻠﺐ ﺍﻟﺮﺯﻕ ﺍﳊﻼﻝ ﻣﻨﻬﺎ ‪.‬‬ ‫ﺲ َﻧﺼِﻴَﺒ َ‬‫" َﻭ ﹶﻻ َﺗ ْﻨ َ‬
‫" َﻭ ﹶﻻ ُﻳﹶﻠﻘﱠﺎﻫَﺎ ﺇﻟﱠﺎ ﺍﻟﺼﱠﺎﺑﹺﺮُﻭ ﹶﻥ " ﳎﺎﺯﻩ ‪ :‬ﻻ ﻳﻮﻗﻒ ﳍﺎ ﻭﻻ ﻳﺮﺯﻗﻬﺎ ﻭﻻ ﻳﻠﻘﺎﻫﺎ ‪.‬‬
‫" ﻓﻤَﺎ ﻛﺎ ﹶﻥ ﹶﻟﻪُ ِﻣ ْﻦ ِﻓﹶﺌ ٍﺔ " ﺃﻱ ﻣﻦ ﺃﻋﻮﺍﻥ ﻭﻇﻬﺮﺍﺀ ‪ ،‬ﻗﺎﻝ ﺧﻔﺎﻑ ‪:‬‬
‫ﺠ ﹴﺮ‬
‫ﻓﻠﻢ ﺃﺭ ﻣﺜﻠﻬﻢ ﺣﻴّﹰﺎ ﻟﹶﻘﺎﺣﹰﺎ ‪ ...‬ﻭﺟﺪّﻙ ﺑﻴﻨىﻘﺎﺳﻴﺔ ﻭﺣ ْ‬
‫ﺼ ْﺒ ﹴﺮ‬
‫ﺃﺷﺪﱠ ﻋﻠﻰ ﺻﺮﻭﻑ ﺍﻟﺪﻫﺮ ﺁﺩﹰﺍ ‪ ...‬ﻭﺁﻣﺮ ﻣﻨﻬﻢ ﻓﻴﺌﺔ ﺑ َ‬
‫ﺶ‬
‫ﺐ ﳚﺐ ﻭﻣﻦ ﻳﻔﺘﻘﺮ ﻳَﻌ ْ‬ ‫ﺸ ٌ‬‫ﷲ ﳎﺎﺯﻩ ‪ :‬ﺃﱂ ﺗﺮ ﺃﻥ ﺍﷲ ﻳﺒﺴﻂ ﺍﻟﺮﺯﻕ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪ :‬ﻭَﻯ ﻛﺄﻥﱠ ﻣَﻦ ﻳﻜﻦ ﻟﻪ َﻧ َ‬ ‫" َﻭ ْﻳ ﹶﻜﹶﺄﻥﱠ ﺍ َ‬
‫ﻚ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹶﻥ " ﳎﺎﺯﻩ ‪ :‬ﺃﻧﺰﻝ ﻋﻠﻴﻚ ‪.‬‬ ‫ﺽ َﻋﹶﻠ ْﻴ َ‬
‫ﺿﺮﱢ ‪ " .‬ﹺﺇﻥﱠ ﺍﻟﱠﺬِﻱ ﹶﻓ َﺮ َ‬‫ﺶ ُ‬ ‫َﻋ ْﻴ َ‬
‫" ﹸﻛ ﱡﻞ َﺷ ْﻲ ٍﺀ ﻫَﺎﻟِﻚٌ ﺇﻻﱠ َﻭ ْﺟ َﻬﻪُ " ﳎﺎﺯﻩ ‪ :‬ﺇﻻ ﻫﻮ ﻣﺎ ﺍﺳﺘﺜﻨﻮﻩ ﻣﻦ ﲨﻴﻊ ﻓﻬﻮ ﻣﻨﺼﻮﺏ ﻭﻫﺬﺍ ﺍﳌﻌﲎ ﺑﲔ ﺍﻟﻨﻔﺨﺘﲔ ‪ ،‬ﻓﺈﺫﺍ ﻫﻠﻚ‬
‫ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺟﻨ ٍﺔ ﻭﻧﺎﺭ ﻭﻣﻠﻚ ﻭﲰﺎﺀ ﻭﺃﺭﺽ ﻭﻣﻠﻚ ﺍﳌﻮﺕ ﻓﺈﺫﺍ ﺑﻘﻲ ﻭﺣﺪﻩ ﻧﻔﺦ ﰲ ﺍﻟﺼﻮﺭ ﺍﻟﻨﻔﺨﺔ ﺍﻵﺧﺮﺓ ﻭﺃﻋﺎﺩ ﻛﻞ‬
‫ﺟﻨﺔ ﻭﻧﺎﺭ ﻭﻣﻠﻚ ﻭﻣﺎ ﺃﺭﺍﺩ ‪ ،‬ﻓﺘﻢ ﺧﻠﻮﺩ ﺃﻫﻞ ﺍﳉﻨﺔ ﰲ ﺍﳉﻨﺔ ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‬

‫ﺱ " ﺳﺎﻛﻦٌ ﻷﻧﻪ ﺟﺮﻯ ﳎﺮﻯ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﳎﺎﺯﻫﻦ ﻣﻦ ﳎﺎﺯ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻭﳎﺎﺯ‬ ‫ﺐ ﺍﻟﻨﱠﺎ ُ‬
‫ﺴ َ‬
‫" ﺁﱂ ﹶﺃ َﺣ ِ‬
‫ﻣﻮﺿﻌﻪ ﰲ ﺍﳌﻌﲎ ﳎﺎﺯ ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ‪.‬‬
‫" َﻭ ُﻫ ْﻢ ﹶﻻ ﻳَﻔﹾﺘَﻨُﻮﻥﹶ " ﳎﺎﺯﻩ ‪ :‬ﻭﻫﻢ ﻻ ﻳﺒﺘﻠﻮﻥ ‪ ،‬ﻭﻣﻦ ﺑﻠﻮﺗﻪ ﺃﻱ ﺧﱪﺗﻪ ‪.‬‬
‫ﷲ ﺍﻟﱠﺬِﻳﻦَ ﺻَﺪﱠﻗﹸﻮﺍ " ﳎﺎﺯﻩ ‪ :‬ﻓﻠﻴﻤﻴﺰﻥ ﺍﷲ ﻷﻥ ﺍﷲ ﻗﺪ ﻋﻠﻢ ﺫﻟﻚ ﻣﻦ ﻗﺒﻞ ‪.‬‬ ‫" ﻓﹶﻠﹶﻴَﻌْﻠﹶﻤﻦﱠ ﺍ ُ‬
‫" َﻣ ْﻦ ﻛﺎ ﹶﻥ ﻳَﺮْﺟُﻮ ِﻟﻘﹶﺎ َﺀ ﺍﻟﻠِﻪ " ﳎﺎﺯﻩ ‪ :‬ﻣﻦ ﻛﺎﻥ ﳜﺎﻑ ﺑﻌﺚ ﺍﷲ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬
‫ﺏ ﻋﻮﺍﻣ ﹺﻞ‬ ‫ﺖ ﻧﻮ ﹴ‬ ‫ﺴﻌَﻬﺎ ‪ ...‬ﻭﺣﺎﻟﻔﻬﺎ ﰲ ﺑﻴ ِ‬ ‫ﺝ ﹶﻟ ْ‬ ‫ﺇﺫﺍ ﻟﹶﺴﻌﺘْﻪ ﺍﻟﺪّ ْﺑ ُﺮ ﱂ ﻳ ْﺮ ُ‬
‫ﺃﻱ ﱂ ﳚﻒ ‪.‬‬
‫" ﻭَﺇ ﹾﻥ ﺟَﺎ َﻫﺪَﺍ َﻙ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻛﻘﻮﻟﻪ ‪ :‬ﻭﻗﻠﻨﺎ ﻟﻪ ﻭﺇﻥ ﺟﺎﻫﺪﺍﻙ ‪.‬‬
‫ﺏ ﺍﻟﻠِﻪ " ﳎﺎﺯﻩ ‪ :‬ﺟﻌﻞ ﺃﺫﻯ ﺍﻟﻨﺎﺱ " َﻭﹶﻟَﻴ ْﻌﹶﻠ َﻤﻦﱠ ﺍﷲ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ َﻭﹶﻟَﻴ َﻌﻠﱠﻤﻦﱠ‬ ‫ﻱ ﰲ ﺍﷲ َﺟَﻌ ﹶﻞ ِﻓ ْﺘَﻨ ﹶﺔ ﺍﻟﻨﺎﺱ ﹶﻛَﻌﺬﹶﺍ ﹺ‬ ‫" ﻓﹶﺈﺫﹶﺍ ﺃﹸﺫ ﹺﻭ َ‬
‫ﲔ " ﳎﺎﺯﻩ ‪ :‬ﻭﻟﻴﻤﻴﺰﻥ ﺍﷲ ﻫﺆﻻﺀ ﻣﻦ ﻫﺆﻻﺀ ‪.‬‬ ‫ﺍﳌﹸﻨَﺎﻓِﻘ َ‬
‫" ﺍﺗﱠﺒﹺﻌُﻮﺍ َﺳﺒﹺﻴﹶﻠﻨَﺎ َﻭِﻟَﻨ ﺤْﻤ ﹾﻞ َﺧﻄﹶﺎﺑَﺎﻛﹸ ْﻢ " ﳎﺎﺯﻩ ‪ :‬ﺍﺗﺒﻌﻮﺍ ﺩﻳﻨﻨﺎ ‪َ " .‬ﻭﹶﻟَﻴ ﺤْ ِﻤﻠﹸﻦﱠ ﹶﺃ ﹾﺛﻘﹶﺎﹶﻟ ُﻬ ْﻢ َﻭﹶﺃ ﹾﺛﻘﹶﺎ ﹰﻻ َﻣ َﻊ ﹶﺃ ﹾﺛﻘﹶﺎﻟِﻬ ْﻢ " ﳎﺎﺯﻫﺎ ‪ :‬ﻭﻟﻴﺤﻤﻠﻦ‬
 ‫ﺃﻭﺯﺍﺭﻫﻢ ﻭﺧﻄﺎﻳﺎﻫﻢ ﻭﺃﻭﺯﺍﺭﺍﹰ ﻭﺧﻄﺎﻳﺎ ﻣﻊ ﺃﻭﺯﺍﺭﻫﻢ ﻭﺧﻄﺎﻳﺎﻫﻢ ‪.‬‬
‫" َﻋﻤﱠﺎ ﻛﺎﻧَﻮﺍ ﻳ ﹾﻔَﺘﺮُﻭ ﹶﻥ " ﺃﻱ ﻳﻜﺬﺑﻮﻥ ﻭﳜﺘﺮﻋﻮﻥ ‪.‬‬

‫ﺵ ﻣﻦ ﺳﺒﻴﻞ ﻛﺎﻥ ﺃﻭ ﻣﻦ ﻏﲑﻩ ﻭﻫﻮ ﻛﺬﻟﻚ ﻣﻦ ﻟﻠﻮﺕ ﺇﺫﺍ ﻛﺎﻥ ﺟﺎﺭﻓﹰﺎ ﻓﺎﺷﻴﹰﺎ ﻛﺜﲑﹰﺍ‬ ‫" ﺍﻟﻄﱡﻮﻓﹶﺎ ﹸﻥ " ﳑﺠﺎﺯﻩ ‪ :‬ﻛﻞ ﻣﺎ ﻃﺎﻡ ﻓﺎ ﹴ‬
‫‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﻑ‬
‫ﺕ ﺟﺎﺭ ِ‬ ‫ﺃﻓﻨﺎﻫُﻢ ﻃﻮﻓﺎﻧُﺚ ﻣﻮ ٍ‬
‫" ﹶﺃ ْﻭﺛﹶﺎﻧﹰﺎ " ﺍﻟﻮﺛﻦ ﻣﻦ ﺣﺠﺎﺭﺓ ﺃﻭ ﻣﻦ ﺟﺺ ‪.‬‬
‫ﺨﹸﻠﻘﹸﻮ ﹶﻥ ﹺﺇﻓﹾﻜﹰﺎ " ﳎﺎﺯﻩ ‪ :‬ﲣﺘﻠﻘﻮﻥ ﻭﺗﻔﺘﺮﻭﻥ ‪.‬‬ ‫" َﻭَﺗ ْ‬
‫" ﻭَﺍ ْﺷ ﹸﻜﺮُﻭﺍ ﹶﻟﻪُ " ﻭﺍﺷﻜﺮﻭﻩ ﻭﺍﺣﺪ ‪.‬‬
‫ﺨﹶﻠ ْﻖ " ﳎﺎﺯﻩ ‪ :‬ﻛﻴﻒ ﺍﺳﺘﺄﻧﻒ ﺍﳋﻠﻖ ﺍﻷﻭﻝ ‪.‬‬ ‫ﻱ ﺍﻟﻠﹼ ُﻪ ﺍﹶﻟ ْ‬‫ﻒ ُﻳ ْﺒ ِﺪ ْ‬
‫" ﹶﺃ َﻭﹶﻟ ْﻢ ﻳَﺮَﻭْﺍ ﹶﻛ ْﻴ َ‬
‫" ﹸﺛﻢﱠ ُﺑﻌِﻴ ُﺪ ُﻩ " ﺑﻌﺪ ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺭﺟﻊ ﻋَﻮﺩﻩُ ﻋﻠﻰ ﺑﺪْﺋﻪ ﺃﻱ ﺁﺧﺮﻩ ﻭﻋﻠﻰ ﺃﻭﻟﻪ ‪ ،‬ﻭﻓﻴﻪ ﻟﻐﺘﺎﻥ ﻳﻘﺎﻝ ‪ :‬ﺃﺑﺪﺃ ﻭﺃﻋﺎﺩ ﻭﻛﺎﻥ ﺫﻟﻚ‬
‫ﻣُﺒﺪﺋﹰﺎ ﻭﻣُﻌﻴﺪﹰﺍ ﻭﺑﺪﺃ ﻭﻋﺎﺩ ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﺩﺋﹰﺎ ﻭﻋﺎﺋﺪﹰﺍ ‪.‬‬
‫ﺸﹶﺄ ﹶﺓ ﺍﻵ ِﺧ َﺮ ﹶﺓ " ﳎﺎﺯ " ﻳﻨﺸﻲﺀ " ﻳﺒﺪﺉ ‪.‬‬ ‫ﷲ ُﻳْﻨﺸِﻲ ُﺀ ﺍﻟﻨﱠ ْ‬ ‫ﳋ ﹾﻠ َﻖ ﹸﰒ ﺍ ُ‬‫ﻒ َﺑﺪَﺃ ﺍ ﹾ‬ ‫" ﹶﻛ ْﻴ َ‬
‫" ﻭﺇﹺﻟﹶﻴْﻪ ُﺗ ﹾﻘﹶﻠﺒُﻮ ﹶﻥ " ﺃﻱ ﺗﺮﺟﻌﻮﻥ ‪.‬‬
‫" َﻭﻗﹶﺎ ﹶﻝ ﹺﺇﻧﱢﻲ ﻣُﻬَﺎﺟﹺﺮٌ ﺇﻟﹶﻰ ﹺﺭﺑﱢﻲ " ﻛﻞ ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺩﺍﺭﻩ ﺃﻭ ﻗﻄﻊ ﺷﻴﺌﺎﹰ ﻓﻘﺪ ﻫﺎﺟﺮ ﻭﻣﻨﻪ ‪ :‬ﻣﻬﺎﺟﺮ ﻭﺍﳌﺴﻠﻤﲔ ‪.‬‬
‫ﺖ ِﻣ ْﻦ ﺍﻟﻐَﺎﺑﹺﺮﻳ َﻦ " ﺃﻱ ﻣﻦ ﺍﻟﺒﺎﻗﲔ ﺍﻟﺬﻳﻦ ﻃﺎﻟﺖ ﺃﻋﻤﺎﺭﻫﻢ ﻓﺒﻘﻴﺖ ﰒ ﺃﻫﻠﻜﺖ ‪ ،‬ﻗﺎﻝ‬ ‫ﻚ ﻛﹶﺎَﻧ ْ‬‫ﻚ ﺇﹺﻻ ﺍ ْﻣ َﺮﹶﺃَﺗ َ‬‫" ﹺﺇﻧﱠﺎ ُﻣَﻨ ﺠﱡﻮ َﻙ ﻭﹶﺃ ْﻫﹶﻠ َ‬
‫ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﻓﻤﺎ ﻭَﱏ ﳏﻤﺪٌ ﻣﺬ ﺃﻥ ﹶﻏ ﹶﻔ ْﺮ ‪ ...‬ﻟﻪ ﺍﻹﻟ ُﻪ ﻣﺎ ﻣﻀَﻰ ﻭﻣﺎ ﹶﻏَﺒ ْﺮ‬
‫ﺖ ِﻣ ْﻦ‬
‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻣﺮﺃﺓ ﻣﻊ ﺭﺟﺎﻝ ﻛﺎﻧﺖ ﺻﻔﺎﻬﺗﻢ ﺻﻔﺎﺕ ﺍﻟﺮﺟﺎﻝ ﻛﻘﻮﻟﻚ ‪ :‬ﻋﺠﻮﺯﹰﺍ ﻣﻦ ﺍﻟﻐﺎﺑﺮﻳﻦ ‪ ،‬ﻭﻗﻮﻟﻪ ‪ " :‬ﻛﹶﺎَﻧ ْ‬
‫ﲔ "‪.‬‬ ‫ﺍ ﹾﻟﻘﹶﺎﻧﹺﺘ َ‬
‫" ﺳِﻲ َﺀ ﹺﺑ ﹺﻬ ْﻢ " ﳎﺎﺯﻩ ‪ :‬ﻓﻌﻞ ﻬﺑﻢ ﻣﻦ ﺳﺆﺕ ﺑﻨﺎ ‪.‬‬
‫" ﺗَﺮﻛﹾﻨﺎ ﻣِﻨْﻬَﺎ ﺁَﻳ ﹰﺔ " ﳎﺎﺯﻩ ‪ :‬ﺃﺑﻘﻴﻨﺎ ﻣﻨﻬﺎ ﻋﻼﻣﺔ ‪.‬‬
‫" ﻭﺃﹶﺭْﺟُﻮ ﺍ ﹾﻟَﻴ ْﻮ َﻡ ﺍﻵ ِﺧ َﺮ " ﳎﺎﺯﻩ ‪ :‬ﻭﺃﺧﺸﻮ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬
‫ﺏ ﻋﻮﺍﻣ ﹺﻞ‬ ‫ﺖ ﻧُﻮ ﹴ‬ ‫ﺴ َﻌﺘْﻪ ﺍﻟﺪﱠ ْﺑ ُﺮ ﱂ َﻳﺮْﺝ ﻟﺴﻌَﻬﺎ ‪ ...‬ﻭﺣﺎﻟﻔﻬﺎ ﰲ ﺑﻴ ِ‬ ‫ﺇﺫﺍ ﹶﻟ َ‬
‫ﺃﻱ ﱂ ﳜﻒ ‪.‬‬
‫ﺴﺪِﻳ َﻦ " ﳎﺎﺯﻩ ﻣﻦ ‪ :‬ﻋﺜﻴﺖ ﺗﻌﺜﻰ ﻋﺜﻮﹰﺍ ﻫﻮ ﺃﺷﺪ ﻣﺒﺎﻟﻠﻐﺔ ﻣﻦ ﻋﺜﻴﺖ ﺛﻌﻴﺖ ‪.‬‬ ‫ﺽ ُﻣ ﹾﻔ ِ‬
‫ﰲ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬ ‫" َﻭ ﹶﻻ ﺗَﻌَﺜﹶﻮْﺍ ﹺ‬
‫ﲔ " ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺑﻌﺾ ‪ ،‬ﻭﺟﺎﲦﲔ ﻟﺮﻛﺒﻬﻢ ﻭﻋﻠﻰ ﺭﻛﺒﻬﻢ ‪.‬‬ ‫" ﺟَﺎﺛِﻤ َ‬
‫" َﻭﻣَﺎ ﻛﹶﺎﻧُﻮﺍ ﺳَﺎﺑﹺﻘﲔ " ﳎﺎﺯﻩ ‪ :‬ﻓﺎﺋﻘﲔ ﻣﻌﺠﺰﻳﻦ ‪.‬‬
‫" ﹶﺃ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻋﹶﻠ ْﻴ ِﻪ ﺣَﺎ ﺻِﺒﹰﺎ " ﺃﻱ ﺭﳛﹰﺎ ﻋﺎﺻﻔﹰﺎ ﻓﻴﻬﺎ ﺣﺼ ًﻰ ﻭﻳﻜﻮﻥ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﳊﺎﺻﺐ ﻣﻦ ﺍﳉﻠﻴﺪ ﻭﳓﻮﻩ ﺃﻳﻀﹰﺎ ‪ ،‬ﻗﺎﻝ‬
‫ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
‫ﻣُﺴﺘﻘﺒﻠﲔ ﺷِﻤﺎﻝ ﺍﻟﺸﺎﻡ ﺗَﻀﺮﺑﻨﺎ ‪ ...‬ﲝﺎﺻﺐ ﻛَﻨﺪِﻳﻒ ﺍﻟﻘﹸﻄﻦ ﻣﻨﺜﻮﺭﹺ‬
‫ﻼ ‪ :‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬ ‫ﻚ ﺍ َﻷ ْﻣﺜﹶﺎ ﹸﻝ ﻧَﻀْﺮﹺﺑُﻬَﺎ ﻟِﻠﻨﱠﺎﺱ " ﳎﺎﺯﻫﺎ ‪ :‬ﻫﺬﻩ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﳓﺘﺞ ﻬﺑﺎ ‪ ،‬ﻳﻘﺎﻝ ﺍﺿﺮﺏ ﱄ ﻣﺜ ﹰ‬ ‫" َﻭﺗْﻠ َ‬
‫ﺺ ﺇﺫ ‪ ...‬ﺗﻀﺮﺏ ﱄ ﻗﺎﻋﺪﹰﺍ ﻬﺑﺎ ﻣﺜﻼ‬ ‫ﻫﻞ ﺗﺬﻛﺮ ﺍﻟَﻌ َﻬ َﺪ ﰲ َﺗَﻨﻤﱡ َ‬
‫ﺏ ﺍ ﹾﻟ ُﻤ ْﺒﻄﹸﻠﻮَﻥ " ﳎﺎﺯﻩ ‪ :‬ﻣﺎ ﻛﻨﺖ ﺗﻘﺮﺃ ﻣﻦ ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ‬‫ﻚ ﺇﹺﺫﹰﺍ ﹶﻻ ْﺭﺗَﺎ َ‬ ‫ﺏ َﻭ ﹶﻻ ﺗَ ﺨُﻄﱡﻪ ﹺﺑَﻴﻤِﻴﹺﻨ َ‬‫ﺖ ﺗَﺘْﻠﹸﻮ ﻣ ْﻦ ﹶﻗ ْﺒﻠِﻪ ِﻣ ْﻦ ِﻛﺘَﺎ ﹴ‬ ‫" َﻭﻣَﺎ ﻛﹸ ْﻨ َ‬
 ‫ﺣﱴ ﺃﻧﺰﻝ ﺇﻟﻴﻚ ﻭﻻ ﻗﺒﻞ ﺫﻟﻚ ﻣﻦ ﻛﺘﺎﺏ ‪ ،‬ﳎﺎﺯﻩ ‪ :‬ﻣﺎ ﻛﻨﺖ ﺗﻘﺮﺃ ﻛﺘﺎﺑﹰﺎ ‪ ،‬ﻭﻣﻦ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪:‬‬
‫" ﻓﻤَﺎ ِﻣ ْﻨ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹶﺃ َﺣ ٍﺪ َﻋ ْﻨﻪُ ﺣَﺎﺟﹺﺰﻳ َﻦ " ﳎﺎﺯﻩ ‪ :‬ﻣﺎ ﻣﻨﻜﻢ ﺃﺣﺪ ﻋﻨﻪ ﺣﺎﺟﺰﻳﻦ " َﻭ ﹶﻻ ﺗَ ﺨُﻄﱡﻪ ﺑﹺﻴَﻤِﻨﻚِ " ﺃﻱ ﻭﻻ ﺗﻜﺘﺐ ﻛﺘﺎﺑﹰﺎ ‪،‬‬
‫ﻭﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻛﻘﻮﻟﻚ ‪ :‬ﻭﻟﻮ ﻛﻨﺖ ﺗﻘﺮﺃ ﺍﻟﻜﺘﺎﺏ ﻭﲣﻄﻪ ﻻﺭﺗﺎﺏ ﺍﳌﺒﻄﻠﻮﻥ ‪.‬‬
‫ﻕ"‪.‬‬‫ﺻ ْﺪ ﹴ‬
‫ﳉﻨﱠ ِﺔ ﹸﻏﺮَﻓﹰﺎ " ﳎﺎﺯﻩ ‪ :‬ﻟﻨﻨﺰﻟﻨﻬﻢ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻗﻮﳍﻢ ‪ " :‬ﺍﻟﻠﻬﻢ ﺑﻮّﺋﹾﻨﺎ ﻣُﺒﻮﱠﹶﺃ ِ‬ ‫" ﹶﻟﻨَُﺒﻮﱢﹶﺋﻨﱠﻬْﻢ ِﻣ َﻦ ﺍ ﹶ‬
‫ﺤ ِﻤﻞﹸ ﺭﹺﺯْﻗﹶﻬَﺎ " ﳎﺎﺯﻩ ‪ :‬ﻭﻛﻢ ﻣﻦ ﺩﺍﺑﺔ ‪ ،‬ﻭﳎﺎﺯ ﺍﻟﺪﺍﺑﺔ ‪ :‬ﺃﻥ ﻛﻞ ﺷﻲﺀ ﳛﺘﺎﺝ ﺇﱃ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ‬ ‫" ﻭَﻛﹶﺄﹶﻳْﻦ ِﻣ ْﻦ ﺩﺍﺑﱠﺔٍ ﹶﻻ َﺗ ْ‬
‫ﺤﻴَﻮﺍﻥﹸ " ﳎﺎﺯﻩ ‪ :‬ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻫﻲ ﺍﳊﻴﻮﺍﻥ ‪ ،‬ﻭﺍﻟﻼﻡ ﺗﺰﺍﺩ‬ ‫ﻓﻬﻮ ﺩﺍﺑﺔ ﻣﻦ ﺇﻧﺲ ﺃﻭ ﻏﲑﻫﻢ ‪ " ،‬ﻭﺍﻟﺪﱠﺍ َﺭ ﺍﻵ ِﺧ َﺮ ﹶﺓ ﹶﻟ ﹺﻬ َﻲ ﺍ ﹾﻟ َ‬
‫ﻟﻠﺘﻮﻛﻴﺪ ‪ ،‬ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﳊﻠﹶﻴﺲ ﻟﹶﻌﺠﻮﺯٌ َﺷ ْﻬ َﺮ َﺑ ْﻪ ‪َ ...‬ﺗ ْﺮﺿَﻰ ﻣﻦ ﺍﻟﻠﺤﻢ ﻳﻌﻈﻢ ﺍﻟﺮﱠﹶﻗَﺒ ْﻪ‬ ‫ﹸﺃﻡّ ﺍ ﹸ‬
‫ﻭﳎﺎﺯ ﺍﳊﻴﻮﺍﻥ ﻭﺍﳊﻴﺎﺓ ﻭﺍﺣﺪ ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ ‪ :‬ﻬﻧﺮ ﺍﳊﻴﻮﺍﻥ ﺃﻱ ﻬﻧﺮ ﺍﳊﻴﺎﺓ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﺣﻴﻴﺖ ﺣﻴﹰﺎ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ‪ :‬ﻋﻴﻴﺖ ﻋﻴﹰﺎ ‪،‬‬
‫ﻓﻬﻮ ﻣﺼﺪﺭ ‪ ،‬ﻭﺍﳊﻴﻮﺍﻥ ﻭﺍﳊﻴﺎﺓ ﺍﲰﺎﻥ ﻣﻨﻪ ﻓﻴﻤﺎ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﻭﻗﺪ ﺗﺮﻯ ﺇﺫ ﺍﳊﻴﺎﺓ ﺣﻲﱡ‬
‫ﺃﻱ ﺍﳊﻴﺎﺓ ‪.‬‬
‫ﰲ ﺟَﻬﻨﱠ َﻢ ﻣ ﹾﺜﻮًﻯ ِﻟ ﹾﻠﻜﹶﺎﻓﺮﹺﻳ َﻦ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻹﳚﺎ ﻷﻥ ﻫﺬﻩ ﺍﻷﻟﻒ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻟﻼﳚﺎﺏ ﻓﻬﻲ ﻫﺎﻫﻨﺎ ﻟﻺﳚﺎﺏ ‪،‬‬ ‫ﺲ ﹺ‬ ‫" ﺃﹶﻟْﻴ َ‬
‫ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﺡ‬
‫ﲑ ﻣَﻦ ﺭﻛِﺐ ﺍﳌﹶﻄﺎﻳﺎ ‪ ...‬ﻭﺃﻧﺪَﻯ ﺍﻟﻌﺎﳌﲔ ﺑﻄﻮ ﹶﻥ ﺭﺍ ﹺ‬ ‫ﺃﻟﺴُﺘ ْﻢ ﺧ َ‬

‫ﻓﻬﺬﺍ ﱂ ﻳﺸﻚ ‪ ،‬ﻭﻟﻜﻦ ﺃﻭﺟﺐ ﳍﻢ ﺃﻬﻧﻢ ﻛﺬﻟﻚ ‪ ،‬ﻭﻟﻮﻻ ﺫﻟﻚ ﻣﺎ ﺃﺛﺎﺑﻮﻩ ؛ ﻭﺍﻟﺮﺟﻞ ﻳﻌﺎﺗﺐ ﻋﺒﺪﻩ ﻭﻫﻮ ﻳﻘﻮﻝ ﻟﻪ ‪ :‬ﺃﻓﻌﻠﺖ‬
‫ﻛﺬﺍ ‪ ،‬ﻭﻫﻮ ﻻ ﻳﺸﻚ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬

‫ﺖ ﺍﻟﺮﱡﻭ ُﻡ " ﺳﺎﻛﻦ ﻷﻧﻪ ﺟﺮﻯ ﳎﺮﻯ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﳎﺎﺯﻫﻦ ﳎﺎﺯ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻭﳎﺎﺯ ﻣﻮﺿﻌﻪ ﰲ‬ ‫" ﺁﱂ ﻏﹸِﻠَﺒ ِ‬
‫ﺍﳌﻌﲎ ﻛﻤﺠﺎﺭ ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ‪.‬‬
‫ﲔ " ﻭﺍﻟﺒﻀﻊ ﻣﺎ ﺑﲔ ﺛﻼﺙ ﺳﻨﲔ ﻭﲬﺲ ﺳﻨﲔ ‪.‬‬ ‫ﻀ ﹺﻊ ِﺳﹺﻨ َ‬ ‫ﰲ ﹺﺑ ْ‬ ‫" ﹺ‬
‫ﷲ َﻭ ْﻋ َﺪﻩُ " " ﻭﻋﺪ ﺍﷲ " ﻣﻨﺼﻮﺏ ﻣﻦ ﻣﻮﺿﻌﲔ ﺃﺣﺪﳘﺎ ‪ :‬ﻋﻠﻰ ﻗﻮﻟﻚ ‪ :‬ﻭﻫﻢ ﻣﻦ ﺑﻌﺪ ﻏﻠﺒﻬﻢ‬ ‫ﺨِﻠﻒُ ﺍ ُ‬ ‫" َﻭ ْﻋ َﺪ ﺍﻟﹼﻠ ِﻪ ﹶﻻ ﻳُ ْ‬
‫ﺳﻴﻐﻠﺒﻮﻥ ‪ ،‬ﻭﻋﺪﹰﺍ ﻣﻦ ﺍﷲ ﻓﺼﺎﺭ ﰲ ﻣﻮﺿﻊ ﻣﺼﺪﺭ " ﺳﻴﻐﻠﺒﻮﻥ " ﻭﻗﺪ ﻳﻨﺼﺒﻮﻥ ﺍﳌﺼﺪﺭ ﺇﺫﺍ ﻛﺎﻥ ﻏﲑ ﺍﳌﺼﺪﺭ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ‬
‫ﻗﺒﻠﻪ ﻷﻧﻪ ﰲ ﻣﻮﺿﻊ ﻣﺼﺪﺭ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ‪ ،‬ﻭﺍﻟﺜﺎﱐ ‪ :‬ﻷﻧﻪ ﻗﺪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﻮﺿﻊ " ﻓﻌﻞ " ﻭﰲ ﻣﻮﺿﻊ " ﻳﻔﻌﻞ " ﻣﻨﻪ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻭﺍﻟﺒﻴﺖ ﻟﻜﻌﺐ ‪:‬‬
‫َﺗﺴَﻌﻰ ﺍﻟﻮُﺷﺎ ﹸﺓ ﺟﻨَﺎﺑَﻴﻬﺎ ﻭﻗِﻴﻠﹶﻬﻢُ ‪ ...‬ﺇﻧﻚ ﻳﺎ ﺑﻦ ﺃﰊ ُﺳ ﹾﻠﻤَﻰ ﳌﹶﻘﺘﻮ ﹸﻝ‬
‫ﺃﻱ ﻭﻳﻘﻮﻟﻮﻥ ﻓﻠﺬﺍﻙ ﻧﺼﺐ " ﻭﻗﻴﻠﹶﻬﻢ " ‪.‬‬
‫ﺽ َﻭ َﻋ َﻤﺮُﻭﻫَﺎ " ﺃﻱ ﺍﺳﺘﺨﺮﺟﻮﻫﺎ ‪ ،‬ﻭﻣﻨﻪ ﻗﻮﳍﻢ ‪ :‬ﺃﺛﺎﺭ ﻣﺎ ﻋﻨﺪﻱ ‪ :‬ﺃﻱ ﺍﺳﺘﺨﺮﺟﻪ ‪،‬ﻭﺃﺛﺎﺭ ﺍﻟﻘﻮﻡ ‪ :‬ﺃﻱ‬ ‫" ﻭَﺃﹶﺛﹶﺎﺭُﻭﺍ ﺍ َﻷ ْﺭ َ‬
‫ﺍﺳﺘﺨﺮﺟﻬﻢ ‪.‬‬
‫ﺠ ﹺﺮﻣُﻮ ﹶﻥ " ﺃﻱ ﻳﺘﻨﺪﻣﻮﻥ ﻭﻳﻜﺘﺌﺒﻮﻥ ﻭﻳﻴﺄﺳﻮﻥ ‪.‬‬ ‫" َﻭَﻳ ْﻮ َﻡ ﺗَﻘﻮﻡُ ﺍﻟﺴﱠﺎ َﻋﺔﹸ ﻳُ ْﺒِﻠﺲُ ﺍ ﹾﻟ ُﻤ ْ‬
 ‫ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﻳﺎ ﺻﺎﺡ ﻫﻞ ﺗﻌﺮﻑ َﺭﺳْﻤﹰﺎ ﻣُﻜﺮَﺳﹰﺎ ‪ ...‬ﻗﺎﻝ ﻧﻌﻢ ﺃﻋﺮﻓﻪ ﻭﹶﺃﺑْﻠﺴَﺎ‬
‫ﺤَﺒﺮُﻭ ﹶﻥ " ﳎﺎﺯﻩ ‪ :‬ﻳﻔﺮﺣﻮﻥ ﻭﻳﺴﺮﻭﻥ ﻭﻟﻴﺲ ﺷﻲﺀ ﺃﺣﺴﻦ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﻟﺮﻳﺎﺽ ﺍﳌﻌﺸﺒﺔ ﻭﻻ ﺃﻃﻴﺐ ﺭﳛﹰﺎ‬ ‫" ﰲ َﺭ ْﻭ ﺿَﺔ ُﻳ ْ‬
‫ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﳊﺰْﻥ ﻣُﻌْﺸِﻴﺒﺔﹲ ‪ ...‬ﺧَﻀﺮﺍ ُﺀ ﺟﺎ َﺩ ﻋﻠﻴﻬﺎ ﻣُﺴﺒﹺﻞﹲ َﻫ ِﻄ ﹲﻞ‬ ‫ﻣﺎ ﺭﻭﺿﺔﹲ ﻣﻦ ﺭﹺﻳﺎﺽ ﺍ ﹶ‬
‫ﺻ ﹸﻞ‬
‫ﺐ ﻣِﻨﻬﺎ َﻧﺸْﺮ ﺭَﺍﺋﺤ ٍﺔ ‪ ...‬ﻭﻻ ﺑﺄﹶﺣﺴ َﻦ ﻣﻨﻬﺎ ﺇﺫ ﺩﻧَﺎ ﺍ ُﻷ ُ‬ ‫ﻳﻮﻣﹰﺎ ﺑﹶﺄﻃﹾﻴ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﳊﺒْﺮ ‪ ...‬ﻣَﻮﺍِﻟ َﻲ ﺍﳊﻖﱢ ﺇﻥﹼ ﺍﹶﳌ ْﻮﻟﹶﻰ ﺷَﻜ ْﺮ‬ ‫ﻭﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﺍ ﹶ‬
‫ﻭﻳﻘﺎﻝ ﰲ ﺍﳌﺜﻞ ‪ :‬ﻣﻠﻴﺖ ﺑﻴﻮﻬﺗﻢ ﺣﱪ ٍﺓ ﻓﻬﻢ ﻳﻨﺘﻈﺮﻭﻥ ﺍﻟﻌﱪﺓ ‪.‬‬
‫" َﻣﻨَﺎ ُﻣ ﹸﻜ ْﻢ ﺑﹺﺎﻟﱠ ﹾﻠﻴﹺﻞ ﻭَﺍﻟﻨﱠﻬَﺎ ﹺﺭ " ﻭﻫﻲ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﻨﻮﻡ ﲟﻨﺰﻟﺔ ﻗﺎﻡ ﻳﻘﻮﻡ ﻣﻘﺎﻣﺎ ‪ ،‬ﻭﻗﺎﻝ ﻳﻘﻮﻝ ﻣﻘﺎ ﹰﻻ ‪.‬‬
‫" ﹸﻛ ﱞﻞ ﻟﱠ ُﻪ ﻗﺎﹶﻧﺘِﻮ ﹶﻥ " ﺃﻱ ﻣﻄﻴﻌﻮﻥ ﻭ " ﻛﻞﹲ " ﻟﻔﻈﻪ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﻳﻘﻊ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻓﻬﻮ ﻫﺎﻫﻨﺎ ﲨﻴﻊ ﻭﰲ ﺍﻟﻜﻼﻡ ‪:‬‬
‫ﻛﻞ ﻟﻪ ﻣﻄﻴﻊ ﺃﻳﻀﹰﺎ ‪.‬‬
‫ﳋ ﹾﻠ َﻖ ﹸﺛﻢﱠ ُﻳﻌِﻴ ُﺪ ُﻩ " ﳎﺎﺯﻩ ﺃﻧﻪ ﺧﻠﻘﻪ ﻭﱂ ﻳﻜﻦ ﻣﻦ ﺍﻟﺒﺪﺀ ﺷﻴﺌﺎ ﰒ ﳛﻴﻪ ﺑﻌﺪ ﻣﻮﺗﻪ " َﻭﻫُ َﻮ ﹶﺃ ْﻫ َﻮﻥﹸ َﻋﹶﻠ ْﻴ ِﻪ "‬ ‫" َﻭﻫُ َﻮ ﺍﻟﱠﺬِﻱ َﻳ ْﺒ َﺪﺅُ ﺍ ﹶ‬
‫ﻓﺠﺎﺯ ﳎﺎﺯﻩ ‪ :‬ﻭﺫﻟﻚ ﻫﲔ ﻋﻠﻴﻪ ﻷﻥ " ﺃﻓﻌﻞ " ﻳﻮﺿﻊ ﰲ ﻣﻮﺿﻊ ﺍﻟﻔﺎﻋﻞ ﻗﺎﻝ ‪:‬‬
‫ﻟﻌﻤﺮﻙ ﻣﺎ ﺃﺩﺭﻱ ﻭﺇﱐ َﻷ ْﻭ َﺟﻞﹸ ‪ ...‬ﻋﻠﻰ ﺃﻳﱠﻨﺎ ﺗﻌﺪﻭ ﺍﳌﹶﻨﹺﻴﱠﺔ ﺃﻭﱠ ﹸﻝ‬
‫ﺃﻱ ﻭﺇﱐ ﻟﻮﺍﺟﻞﹲ ﺃﻱ ﻟﻮﺟﻞﹲ ‪ ،‬ﻭﻗﺎﻝ ‪:‬‬
‫ﻓﺘﻠﻚ ﺳﺒﻴﻞﹲ ﻟﺴﺖ ﻓﻴﻬﺎ ﺑﹶﺄ ْﻭ َﺣ ِﺪ‬
‫ﺃﻱ ﺑﻮﺍﺣﺪ ﻭﰲ ﺍﻷﺫﺍﻥ ‪ :‬ﺍﷲ ﺃﻛﱪ ﺃﻱ ﺍﷲ ﻛﺒﲑ ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺖ ﺃﻣﻨ ﺤُﻚ ﺍﻟﺼﱡﺪُﻭ َﺩ ﻭﺇﻧﲏ ‪ ...‬ﻗﺴﻤﹰﺎ ﺇﻟﻴﻚ ﻣﻊ ﺍﻟﺼﺪﻭﺩ ﻷَﻣَﻴﻞﹸ‬ ‫ﺃﺻﺒﺤ ُ‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
‫ﻚ ﺍﻟﺴﻤﺎﺀ َﺑﻨَﻰ ﻟﻨﺎ ‪ ...‬ﺑﻴﺘﺎ ﺩﻋﺎﺋﻤُﻪ ﺃﹶﻋﺰﱡ ﻭﺃﻃ َﻮﻝﹸ‬ ‫ﺇﻥ ﺍﻟﺬﻱ َﺳ َﻤ َ‬
‫ﺃﻱ ﻋﺰﻳﺰﺓ ﻃﻮﻳﻠﺔ ‪ ،‬ﻓﺈﻥ ﺍﺣﺘﺞ ﳏﺘ ﺞٌ ﻓﻘﺎﻝ ﺇﻥ ﺍﷲ ﻻ ﻳﻮﺻﻒ ﻬﺑﺬﺍ ﻭﺇﳕﺎ ﻳﻮﺻﻒ ﺑﻪ ﺍﳋﻠﻖ ﻓﺰﻋﻢ ﺃﻧﻪ ﻭﻫﻮ ﺃﻫﻮﻥ ﻋﻠﻰ‬
‫ﻚ َﻋﻠﹶﻰ ﺍﻟﻠﹼ ِﻪ ﻳَﺴﲑﹰﺍ " ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " َﻭ ﹶﻻ َﻳﺆُﺩُﻩُ ِﺣ ﹾﻔﻈﹸﻬﻤَﺎ " ﺃﻱ ﻻ ﻳﺜﻘﻠﻪ ‪.‬‬ ‫ﺍﳋﻠﻖ ﻭﺇﻥ ﺍﳊﺠﺔ ﻋﻠﻴﻪ ﻗﻮﻝ ﺍﷲ " َﻭﻛﹶﺎ ﹶﻥ ﹶﺫِﻟ َ‬
‫ﺱ ﻋَﻠﹶﻴْﻬَﺎ " ﺃﻱ ﺻﺒﻐﺔ ﺍﷲ ﺍﻟﱵ ﺧﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ ‪ :‬ﻛﻞ ﻣﻮﻟﻮﺩ ﻳﻮﻟﺪ ﻋﻠﻰ‬ ‫ﷲ ﺍﻟﱠﱵ ﹶﻓ ﹶﻄ َﺮ ﺍﻟﻨﱠﺎ َ‬ ‫" ِﻓ ﹾﻄ َﺮ ﹶﺓ ﺍ ِ‬
‫ﺍﻟﻔﻄﺮﺓ ﺣﱴ ﻳﻜﻮﻥ ﺃﺑﻮﺍﻩ ﺍﻟﺬﻳﻦ ﻳﻬﻮﺩﺍﻧﻪ ﻭﻳﻨﺼﺮﺍﻧﻪ ﺃﻱ ﻋﻠﻰ ﺍﳌﻠﺔ ﻭﺍﻟﺼﺒﻐﺔ ﻭﻫﻲ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﻟﻌﻬﺪ ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺧﺬﻩ ﺍﷲ‬
‫ﻣﻨﻬﻢ ﻭﻧﺼﺒﻮﻫﺎ ﻋﻠﻰ ﻣﻮﺿﻊ ﺍﳌﺼﺪﺭ ﻭﺇﻥ ﺷﺌﺖ ﻓﻌﻠﻰ ﻣﻮﺿﻊ ﺍﻟﻔﻌﻞ ﻗﺎﻝ ‪:‬‬
‫ﺇﻥﹼ ﻧﹺﺰﺍﺭﹰﺍ ﺃﹶﺻﺒﺤﺖ ﻧﹺﺰﺍﺭﹰﺍ ‪ ...‬ﺩﻋﻮﺓ ﺃﺑﺮﺍﺭﹴ ﺩﻋﻮﺍ ﺃﺑﺮﺍﺭﺍ‬
‫" ﻣُﻨﹺﻴﺒﹺﲔَ ﹺﺇﹶﻟ ْﻴ ِﻪ " ﺃﻱ ﺭﺍﺟﻌﲔ ﺗﺎﺋﺒﲔ ‪.‬‬
‫" ﻛﹶﺎﻧُﻮﺍ ِﺷﻴَﻌﹰﺎ ﺃﻱ ﺃﺣﺰﺍﺑﺎﹰ ﻓﺮﻗﺎ ‪.‬‬
‫ﺏ ﹺﺑﻤَﺎ ﹶﻟ َﺪ ْﻳ ﹺﻬ ْﻢ ﹶﻓ ﹺﺮﺣُﻮ ﹶﻥ " ﺃﻱ ﻛﻞ ﺷﻴﻌﺔ ﻭﻓﺮﻗﺔ ﲟﺎ ﻋﻨﺪﻫﻢ ﻓﺘﻤﺘﻌﻮﺍ ﻓﺴﻮﻑ ﺗﻌﻠﻤﻮﻥ ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻟﺘﻮﻋﺪ ﻭﺍﻟﺘﻬﺪﺩ‬ ‫" ﻛ ﱡﻞ ِﺣ ْﺰ ﹴ‬
‫ﻭﻟﻴﺲ ﺑﺄﻣﺮ ﻃﺎﻋﺔ ﻭﻻ ﻓﺮﻳﻀﺔ ‪.‬‬
‫" ﺇﺫﹶﺍ ُﻫ ْﻢ َﻳ ﹾﻘَﻨﻄﹸﻮ ﹶﻥ " ﺃﻱ ﻳﺌﺴﻮﻥ ﻗﺎﻝ ﲪﻴﺪ ﺍﻷﺭﻗﻂ ‪:‬‬
 ‫ﻂ‬
‫ﳊﺠْﺎﺝ ﻏﲑ ﻗﺎﻧ ِ‬ ‫ﻗﺪ ﻭﺟﺪﻭﺍ ﺍ ﹶ‬
‫ﻼ ﻳَﺮْﺑُﻮ ِﻋْﻨ َﺪ ﺍﻟﻠﹼ ِﻪ " ﺃﻱ ﻻ ﻳﺰﻳﺪ ﻭﻻ ﳝﲏ ‪.‬‬
‫"ﻓ ﹶ‬

‫ﺤﹺﻴ ﹸﻜ ْﻢ َﻫ ﹾﻞ ﻣ ْﻦ ﺷُﺮَﻛﺎِﺋﻜﹾﻢ ﻣَﻦ ﻳﱠ ﹾﻔ َﻌﻞﹸ ِﻣ ْﻦ ﺫﻟِﻜﻢ ﻣﱢ ْﻦ َﺷ ْﻲ ٍﺀ ﺳُ ْﺒ ﺤَﺎَﻧﻪُ َﻭَﺗﻌَﺎﱃ‬ ‫ﷲ ﺍﻟﱠﺬِﻱ َﺧﹶﻠ ﹶﻘﻜﹸﻢْ ﹸﺛﻢﱠ ﺭﹺﺯَﻗﹶﻜﹾﻢ ﰒﱠ ُﻳﻤِﻴُﺘ ﹸﻜ ْﻢ ﹸﺛﻢﱠ ُﻳ ْ‬ ‫"ﺍ ُ‬
‫ﺸ ﹺﺮﻛﹸﻮ ﹶﻥ " ﳎﺎﺯﻩ ‪ :‬ﻣﻦ ﻳﻔﻌﻞ ﻣﻦ ﺫﻟﻜﻢ ﺷﻴﺌﺎﹰ ‪ " ،‬ﻣﻦ " ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻗﺪ ﺃﺛﺒﺘﻨﺎ ﺗﻔﺴﲑﻩ ﰲ ﻏﲑ ﻣﻜﺎﻥ ﻭﺟﺎﺀ‬ ‫َﻋﻤﱠﺎ ُﻳ ْ‬
‫" ﻣﻦ ﺫﻟﻜﻢ " ﻭﻫﻮ ﻭﺍﺣﺪ ﻭﻗﺒﻠﻪ ﲨﻴﻊ ﻗﺎﻝ ‪ " :‬ﺧﻠﻘﻜﻢ ﰒ ﺭﺯﻗﻜﻢ ﰒ ﳝﻴﺘﻜﻢ ﰒ ﳛﻴﻜﻢ " ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﻣﺜﻞ ﺫﻟﻚ ﻗﺎﻝ‬
‫ﺭﺅﺑﺔ ﺑﻦ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﻁ ﻣِﻦ ﺳَﻮﺍ ٍﺩ ﻭَﺑﹶﻠ ْﻖ ‪ ...‬ﻛﺄﻧﻪ ﰲ ﺍﳉِﻠﺪ ﺗﻮﻟﻴﻊ ﺍﻟَﺒ َﻬ ْﻖ‬ ‫ﻓﻴﻬﺎ ﺧﻄﻮ ﹸ‬
‫ﻳﺮﻳﺪ ﻛﺄﻥ ﺫﺍﻙ ﻭﱂ ﻳﺮﺩ ﺧﻄﻮﻃﹰﺎ ﻓﻴﺆﻧﺜﻪ ﻭﻻ ﺳﻮﺍﺩﹰﺍ ﺃﻭ ﺑﻠﻘﹰﺎ ﻓﻴﺜﻨﻴﻪ ﻭﻫﺬﺍ ﻛﻠﻪ ﳛﺎﺟﻬﻢ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻴﺲ ﺑﺎﺳﺘﻔﻬﺎﻡ ﺏ " ﻫﻞ‬
‫" ﻭﻣﻌﻨﺎﻩ ‪ :‬ﻣﺎ ﻣﻦ ﺷﺮﻛﺎﺋﻜﻢ ﻣﲏ ﻓﻌﻞ ﺫﻟﻚ ‪ ،‬ﻭﳎﺎﺯ " ﺳﺒﺤﺎﻧﻪ " ﳎﺎﺯ ﻣﻮﺿﻊ ﺍﻟﺘﻨﺰﻳﻪ ﻭﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﻟﺘﱪﺅ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺃﻗﻮﻝ ﳌﹼﺎ ﺟﺎﺀﱐ ﻓﺨﺮ ُﻩ ‪ ...‬ﺳُﺒْﺤﺎﹶﻥ ﻣِﻦ َﻋ ﹾﻠﻘﹶﻤﺔ ﺍﻟﻔﺎﺧ ﹺﺮ‬
‫ﻳﺘﱪﺅ ﻣﻦ ﺫﻟﻚ ﻟﻪ ؛ ﻭﺗﻌﺎﱃ ﺃﻱ ﻋﻼ ﻋﻦ ﺫﻟﻚ ‪.‬‬
‫" َﻳ ْﻮ َﻣِﺌ ِﺬ ﻳﱠﺼﱠﺪﱠﻋُﻮ ﹶﻥ " ﺃﻱ ﻳﺘﻔﺮﻗﻮﻥ ﻭﻳﺘﺨﺎﺫﻟﻮﻥ ‪.‬‬
‫ﺴ ﹺﻬﻢْ َﻳ ْﻤ َﻬﺪُﻭ ﹶﻥ " ﻣَﻦ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ ﻭﳎﺎﺯﻫﺎ ﻫﺎﻫﻨﺎ‬ ‫ﻸﻧْﻔﹸ ِ‬
‫" َﻣ ْﻦ َﻋﻤِﻞ ﺻَﺎﻟِﺤﹰﺎ ﹶﻓ ِ‬
‫ﳎﺎﺯ ﺍﳉﻤﻴﻊ " ﻭﻳَﻤﻬَﺪ " ﺃﻱ ﻳﻜﺘﺴﺐ ﻭﻳﻌﻤﻞ ﻭﻳﺴﺘﻌﺪ ﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻌﺪﻭﻱ ‪:‬‬
‫ﺃﻣ ﹺﻬ ْﺪ ﻟﻨﻔﺴﻚ ﺣﺎﻥ ﺍﻟﺴُﻘﻢ ﻭﺍﻟﺘﻠﹶﻒ ‪ ...‬ﻭﻻ ُﺗﻀِﻌﲔّ ﻧﻔﺴﹰﺎ ﻣﺎﳍﺎ َﺧﹶﻠﻒُ‬
‫" ﹶﻓﺘُِﺜﲑُ ﺳَﺤﺎﹶﺑﹰﺎ " ﳎﺎﺯﻩ ‪ :‬ﲡﻤﻊ ﻭﺗﺴﺘﺨﺮﺝ ‪.‬‬
‫ﻕ " ﻭﺍﻟﻘﻄﺮ ﻭﺍﺣﺪ ﻗﺎﻝ ‪:‬‬ ‫" ﺍﻟ َﻮ ْﺩ َ‬
‫ﻓﻼ ﻣُﺰْﻧﺔﹲ ﻭﺩﻗﺖ َﻭ ْﺩﻗﹶﻬﺎ ‪ ...‬ﻭﻻ ﺃﺭﺽٌ ﺃﺑﻘﻞ ﺃﺑﻘﺎﳍﺎ‬
‫ﻼِﻟ ِﻪ " ﺃﻱ ﻣﻦ ﺑﻴﻨﻪ ‪.‬‬ ‫" ِﻣ ْﻦ ِﺧ ﹶ‬
‫ﻚ ﹶﻟ ُﻤﺤْﻴﻲ ﺍ ﹾﻟ َﻤ ْﻮﺗَﻰ َﻭﻫُ َﻮ َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ ﻗﹶﺪِﻳﺮٌ " ﺍﶈﻴﻲ‬ ‫ﺽ َﺑ ْﻌ َﺪ ﻣَﻮْﺗِﻬَﺎ ﹺﺇﻥﱠ ﹶﺫِﻟ َ‬
‫ﺤ ﹺﻲ ﺍﻷ ْﺭ َ‬ ‫ﻒ ﻳُ ْ‬‫" ﻓﹶﺎ ْﻧ ﹸﻈ ْﺮ ﺇﹺﱃ ﺁﻧَﺎ ﹺﺭ َﺭ ْﺣ َﻤ ِﺔ ﺍﻟِﻠﻪ ﹶﻛ ْﻴ َ‬
‫ﺍﳌﻮﺗﻰ ﻫﻮ ﺍﷲ ﻭﱂ ﺗﻘﻊ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻋﻠﻰ ﺭﲪﺔ ﺍﷲ ﻭﻟﻜﻨﻬﺎ ﻭﻗﻌﺖ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻫﻮ ﳏﻴﻲ ﺍﳌﻮﺗﻰ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ‬
‫‪ .‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻔﻌﻞ ﺫﻟﻚ ﻓﺘﺼﻒ ﺍﻵﺧﺮ ﻭﺗﺘﺮﻙ ﺍﻷﻭﻝ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺭﺃﻳﺖ ﻏﻼﻡ ﺯﻳ ٍﺪ ﺃﻧﻪ ﻋﻨﻪ ﳊﻠﻴﻢ ﺃﻱ ﺃﻥ ﺯﻳﺪﹰﺍ ﻋﻦ ﻏﻼﻣﻪ‬
‫ﻭﻋﻦ ﻏﲑﻩ ﳊﻠﻴﻢ ‪.‬‬
‫ﺼ ﹶﻔﺮّﹰﺍ " ﺍﳍﺎﺀ ﻫﺎﻫﻨﺎ ﻟﻸﺛﺮ ﻛﻘﻮﻟﻚ ‪ :‬ﻓﺮﺃﻭﺍ ﺃﻟﺜﺮ ﻣﺼﻔﺮﹰﺍ ﻭﻣﻌﻨﺎﻩ ﺍﻟﻨﺒﺎﺕ ‪.‬‬ ‫" َﻭﹶﻟِﺌ ْﻦ ﺃﹶﺭْﺳَﻠﹾﻨَﺎ ﺭﹺﳛﹰﺎ ﹶﻓ َﺮﹶﺃﻭْﻩُ ﻣُ ْ‬
‫ﻒ " ﺃﻱ ﺻﻐﺎﺭﹰﺍ ﺃﻃﻔﺎ ﹰﻻ ‪.‬‬ ‫ﺿ ْﻌ ٍ‬ ‫" َﺧﹶﻠ ﹶﻘﻜﹸﻢْ ِﻣ ْﻦ َ‬
‫ﺿﻌْﻔﹰﺎ َﻭﺷِﻴَﺒ ﹰﺔ " ﺃﻱ ﺍﻟﻜﱪ ﺑﻌﺪ ﺍﻟﻘﻮﺓ ‪.‬‬ ‫ﻒ ﻗﹸﻮﱠ ﹰﺓ ﹸﺛﻢﱠ َﺟَﻌ ﹶﻞ ِﻣ ْﻦ َﺑ ْﻌ َﺪ ﻗﹸﻮﱠ ٍﺓ َ‬
‫" ﹸﺛﻢﱠ َﺟَﻌ ﹶﻞ ﻣِﻦ َﺑ ْﻌ ِﺪ ﺿُ ْﻌ ٍ‬
‫ﻚ َﻳ ﹾﻄَﺒﻊُ ﺍﻟﻠﹼ ُﻪ " ﻳﻘﺎﻝ ﻟﻠﺴﻴﻒ ﺇﺫﺍ ﺟﺮﺏ ﻭﺻﺪﻱﺀ ‪ :‬ﻗﺪ ﻃﺒﻊ ﺍﻟﺴﻴﻒ ﻭﻫﻮ ﺃﺷﺪ ﺍﻟﺼﺪﺃ ‪.‬‬ ‫" ﹶﻛ ﹶﺬِﻟ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‬

‫ﺐ " ﺳﺎﻛﻦ ﻷﻬﻧﺠﺮﻯ ﳎﺮﻯ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﳎﺎﺯﻫﻦ ﳎﺎﺯ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻭﳎﺎﺯ‬ ‫ﺕ ﺍ ﹾﻟﻜِﺘ ﹺ‬
‫ﻚ ﺁﻳَﺎ ُ‬
‫" ﺁﱂ ِﺗ ﹾﻠ َ‬
‫ﻣﻮﺿﻌﻪ ﰲ ﺍﳌﻌﲎ ﻛﻤﺠﺎﺯ ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ‪ ،‬ﻭﳎﺎﺯ ‪ " :‬ﺗﻠﻚ ﺁﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ " ﺃﻱ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ‪.‬‬
 ‫ﺽ َﺭﻭَﺍ ِﺳ َﻲ " ﳎﺎﺯﻩ ‪ :‬ﻭﺟﻌﻞ ﻓﻴﻬﺎ ﺭﻭﺍﺳﻲ ﺃﻱ ﺟﺒﺎ ﹰﻻ ﻗﺪ ﺭﺳﺖ ﺃﻱ ﺛﺒﺘﺖ ‪.‬‬ ‫" ﻭَﺃﹶﻟﹾﻘﹶﻰ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫" ﹶﺃ ﹾﻥ َﺗﻤِﻴ َﺪ ﹺﺑ ﹸﻜ ْﻢ " ﺃﻱ ﺃﻥ ﲢﺮﻙ ﺑﻜﻢ ﳝﻴﻨﺎﹰ ﻭﴰﺎ ﹰﻻ ‪.‬‬
‫" َﻭَﺑﺚﱠ ﻓﻴﻬَﺎ ِﻣ ْﻦ ﹸﻛﻞﱢ ﺩَﺍﺑﱠ ٍﺔ " ﺃﻱ ﻓﺮﻕ ﰲ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﺪﻭﺍﺏ ﻭﻛﻞ ﻣﺎ ﺃﻛﻞ ﻭﺷﺮﺏ ﻓﻬﻮ ﺩﺍﺑﺔ ‪.‬‬
‫" ﻣﺎﺫﹶﺍ َﺧﹶﻠ َﻖ ﺍﻟﺬﱠﹺﻳ َﻦ ِﻣ ْﻦ ﺩُﻭﻧ ِﻪ " ﺃﻱ ﺍﻟﺬﻳﻦ ﺟﻌﻠﺘﻢ ﻣﻌﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ‪.‬‬
‫" َﺣﻤَﻠ ْﺘ ُﻪ ﹸﺃﻣﱡ ُﻪ َﻭﻫْﻨﹰﺎ َﻋﻠﹶﻰ َﻭ ْﻫ ﹴﻦ " ﳎﺎﺯﻩ ‪ :‬ﺿﻌﻔﹰﺎ ﺇﱃ ﺿﻌﻔﻬﺎ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " َﻭ َﻫ َﻦ ﺍ ﹾﻟ َﻌ ﹾﻈ ُﻢ ِﻣﻨﱢﻰ " ‪.‬‬
‫ﻭﻗﺎﻝ ﺯﻫﲑ ‪:‬‬
‫ﻓﻠﻦ ﻳﻘﻮﻟﻮﺍ ﲝَﺒﻞ ﻭﺍﻫ ﹴﻦ َﺧﹶﻠ ﹺﻖ ‪ ...‬ﻟﻮ ﻛﺎﻥ ﻗﻮﻣُﻚ ﰲ ﺃﻣﺜﺎﻟﻪ َﻫﻠﹶﻜﻮﺍ‬
‫" َﻭِﻓﺼَﺎﻟﹸﻪ " ﺃﻱ ﻓﻄﺎﻣﻪ ‪.‬‬
‫ﺏ ﹺﺇﹶﻟﻲﱠ " ﺃﻱ ﻃﺮﻳﻖ ﻣﻦ ﺭﺟﻊ ﻭﺗﺎﺏ ﺇﱃ ﺍﷲ ﻭﻫﺬﺍ ﳑﺎ ﻭﺻﻰ ﺍﷲ ﺑﻪ ﰒ ﺭﺟﻊ ﺍﳋﱪ ﺇﱃ ﻟﻘﻤﺎﻥ ﻓﻘﺎﻝ "‬ ‫" ﻭَﺍﺗﱠﺒﹺﻊْ َﺳﺒﹺﻴ ﹶﻞ َﻣ ْﻦ ﹶﺃﻧَﺎ َ‬
‫ﻳﺎ ُﺑَﻨﻲﱠ ﺇﹺﻧﱠﻬﺎ ﺇ ﹾﻥ َﺗﻚُ ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ َﺣﹺﺒﺔﱠ َﻣ ْﻦ َﺧ ْﺮ َﺩ ﹴﻝ " ﺃﻱ ﺯﻧﺔ ﺣﺒﺔ ‪.‬‬
‫ﺱ " ﳎﺎﺯﻩ ‪ :‬ﻭﻻ ﺗﻘﻠﺐ ﻭﺟﻬﻚ ﻭﻻ ﺗﻌﺮﺽ ﺑﻮﺟﻬﻚ ﰲ ﻧﺎﺣﻴﺔ ﻣﻦ ﺍﻟﻜﱪ ﻭﻣﻨﻪ ﺍﻟﺼﻌﺮ ﺍﻟﺬﻱ ﻳﺄﺧﺬ‬ ‫ﺼﻌﱢ ْﺮ َﺧﺪﱠ َﻙ ﻟِﻠﻨﱠﺎ ﹺ‬ ‫" َﻭ ﹶﻻ ُﺗ َ‬
‫ﺍﻹﺑﻞ ﰲ ﺭﺅﻭﺳﻬﺎ ﺣﱴ ﻳﻠﻔﺖ ﺃﻋﻨﺎﻗﻬﺎ ﻋﻦ ﺭﺅﻭﺳﻬﺎ ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﺣﻨﺔ ﺍﻟﺘﻐﻠﱯ ‪:‬‬
‫ﻭﻛﻨﺎ ﺇﺫﺍ ﺍﳉﺒﺎ ُﺭ ﺻﻌﱠﺮ ﺧﺪﱠﻩ ‪ ...‬ﺃﹶﻗﻤﻨﺎ ﻟﻪ ﻣِﻦ َﻣﻴْﻠﻪ ﻓَﺘ ﹶﻘﻮﱠﻣﺎ‬
‫ﻭﺍﻟﺼﻌﺮ ﺩﺍﺀ ﻳﺄﺧﺬ ﺍﻟﺒﻌﲑ ﰲ ﻋﻨﻘﻪ ﺃﻭ ﺭﺃﺳﻪ ﻓﻴﺸﺒﻪ ﺑﻪ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳﺘﻜﱪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪.‬‬

‫ﺕ " ﺃﻱ ﺃﺷﺪ ﺍﻷﺻﻮﺍﺕ ‪.‬‬ ‫ﺽ َﻣﺮْﺣﹰﺎ " ﺃﻱ ﻻ ﲤﺮﺡ ﰲ ﻣﺸﻴﻚ ﻣﻦ ﺍﻟﻜﱪ " ﺇﻥﱠ ﹶﺃْﻧ ﹶﻜ َﺮ ﺍﻷْﺻﻮﺍ ِ‬ ‫ﺶ ﰲ ﺍ ﹾﻟﹶﺄ ْﺭ ﹺ‬
‫" َﻭ ﹶﻻ َﺗ ْﻤ ﹺ‬
‫ﷲ " ﳎﺎﺯ ﺍﻟﺒﺤﺮ ﻫﺎﻫﻨﺎ‬
‫ﺕﺍ ِ‬
‫ﺕ ﻛِﻠﻤﺎ ُ‬
‫ﺤ ْﺮ َﻳﻤُﺪﱡﻩُ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻩ َﺳ ْﺒ َﻌﺔﹸ ﹶﺃْﺑ ﺤُ ﹴﺮ ﻣﱠﺎ َﻧِﻔ َﺪ ْ‬
‫ﺠ َﺮ ٍﺓ ﺃﹶﻗﹾﻠﹶﺎﻡٌ ﻭَﺍﻟْﺒ َ‬
‫ﺽ ِﻣ ْﻦ َﺷ َ‬
‫" َﻭﹶﻟ ْﻮ ﹶﺃﻥﱠ ﻣَﺎ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺍﳌﺎﺀ ﺍﻟﻌﺬﺏ ﻳﻘﺎﻝ ‪ :‬ﺭﻛﺒﻨﺎ ﻫﺬﺍ ﺍﻟﺒﺤﺮ ﻭﻛﻨﺎ ﰲ ﻧﺎﺣﻴﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺮ ﺃﻱ ﰲ ﺍﻟﺮﻳﻒ ﻷﻥ ﺍﳌﻠﺢ ﰲ ﺍﻟﺒﺤﺮ ﻻ ﻳﻨﺒﺖ ﺍﻟﻘﻼﻡ ؛‬
‫ﳝﺪﻩ ﻣﻦ ﺑﻌﺪﻩ ﺃﻱ ﻣﻦ ﺧﻠﻔﻪ ﺃﻱ ﻳﺴﻴﻞ ﻓﻴﻪ ﺳﺒﻌﺔ ﺃﲝﺮ ‪ .‬ﻭﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ‪ ،‬ﺳﺒﻴﻠﻪ ‪ :‬ﻓﻜﺘﺐ ﻛﺘﺎﺏ‬
‫ﺍﷲ ﻬﺑﺬﻩ ﺍﻷﻗﻼﻡ ﻭﻬﺑﺬﻩ ﺍﻟﺒﺤﻮﺭ ﻣﺎ ﻧﻔﺪ ﻛﺘﺎﺏ ﺍﷲ ‪.‬‬
‫ﺲ ﻭﺍﺣﺪﺓ ﺃﻱ‬‫ﺲ ﻭَﺍ ِﺣ َﺪ ٍﺓ " ﳎﺎﺯﻩ ﳎﺎﺯ ﻗﻮﻟﻚ ﺇﻻ ﻛﺨﻠﻖ ﻧﻔﺲ ﻭﺍﺣﺪﺓ ﻭﺇﻻ ﻛﺒﻌﺚ ﻧﻔ ﹴ‬ ‫" ﻣَﺎ َﺧﹶﻠ ﹶﻘﻜﹸﻢْ َﻭ ﹶﻻ َﺑ َﻌﹶﺜﻜﹸﻢْ ﺇﻟﱠﺎ ﹶﻛَﻨ ﹾﻔ ﹴ‬
‫ﻛﺈﺣﻴﺎﺀ ﻧﻔﺲ ﻷﻧﻪ ﺇﺫﺍ ﻗﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺑﻌﺾ ﻳﻘﺪﺭ ﻋﻠﻰ ﺑﻌﺚ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﺇﳕﺎ ﻳﻘﻮﻝ ﳍﺎ ‪ :‬ﻛﻮﱐ ﻓﺘﻜﻮﻥ ﻭﺇﺫﺍ ﻗﺪﺭ‬
‫ﻋﻠﻰ ﺃﻥ ﳜﻠﻖ ﻧﻔﺴﹰﺎ ﻳﻘﺪﺭ ﻋﻠﻰ ﺧﻠﻖ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ‪.‬‬
‫" َﻭﹶﺃﻥﱠ ﻣَﺎ َﺗ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭﹺﻧ ِﻪ ﺍ ﹾﻟﺒَﺎ ِﻃﻞﹸ " ﺃﻱ ﲡﻌﻠﻮﻥ ﻣﻌﻪ ﻗﺎﻝ ‪:‬‬
‫ﺸﺮﹺﺡ ﺍﻟﺼِﺪﺭ‬ ‫ﺃﻻ ﺭﺏّ ﻣﻦ ﺗﺪﻋﻮ ﺻﺪﻳﻘﹰﺎ ﻭﻏﻴﺒﻪ ‪ ...‬ﻟﻚ ﺍﻟﺪﻫﺮ ﹸﻗﺪْﻣﹰﺎ ﻏﲑ ُﻣ ْﻨ َ‬
‫ﺸَﻴﻬُ ﹺﻢ ﻣﱠﻮْﺝٌ ﻛﺎﻟﻈﹶﻠ ﹺﻞ " ﻭﺍﺣﺪﻬﺗﺎ ﻇﻠﺔ ﻭﳎﺎﺯﻩ ‪ :‬ﻣﻦ ﺷﺪﺓ ﺳﻮﺍﺩ ﻛﺜﺮﺓ ﺍﳌﺎﺀ ﻭﻣﻌﻈﻤﻪ ‪.‬‬ ‫" ﻭَﺇﺫﹶﺍ ﹶﻏ ِ‬
‫ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ﺍﳉﻌﺪﻱ ﻭﻫﻮ ﻳﺼﻒ ﺍﻟﺒﺤﺮ ‪:‬‬
‫ﳝﺎﺷﻴﻬﻦﱠ ﺃﺧﻀ ُﺮ ﺫﻭ ﻇﻼ ﹴﻝ ‪ ...‬ﻋﻠﻰ ﺣﺎﻓﺎﺗﻪ ِﻓﹶﻠﻖُ ﺍﻟﺪﱢﻧﺎ ِﻥ‬
‫ﻭﻳﺮﻭﻯ " ﻳﻌﺎﺭﺿﻬﻦ " ‪.‬‬
‫ﺨﺘَﺮ ﺃﻗﺒﺢ ﺍﻟﻐﺪﺭ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬ ‫" ﹸﻛ ﱞﻞ َﺧﺘﱠﺎ ﹴﺭ ﹶﻛﻔﹸﻮ ﹴﺭ " ﺍﹶﻟ ْ‬
‫ﲑ َﺧﺘﱠﺎ ﹺﺭ‬ ‫ﺑﺎﻷﺑْﻠ ﹺﻖ ﺍﻟﻔﹶﺮ ِﺩ ﻣﻦ ﺗَﻴﻤﺎ َﺀ ﻣﻨ ﹺﺰﻟﹸﻪ ‪ ...‬ﺣِﺼﻦٌ ﺣﺼﲔ ﻭﺟﺎﺭٌ ﻏ ُ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻣﻌﺪ ﻳﻜﺮﺏ ‪:‬‬
‫ﻚ ﻣِﻦ ﻏﹶﺪْﺭ ﻭ َﺧ ْﺘ ﹺﺮ‬ ‫ﺕ ﻳﺪﻳ َ‬
‫ﺖ ﺃﺑﺎ ﻋُﻤَﲑ ‪ ...‬ﻣﻸ َ‬ ‫ﻚ ﻟﻮ ﺭﺃﻳ َ‬ ‫ﻭﺇﻧ َ‬
‫ﻱ ﻭَﺍﻟِﺪٌ َﻋ ْﻦ َﻭﹶﻟ ِﺪ ِﻩ " ﻗﻮﻡ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺟﺰﻳﺖ ﻋﻨﻚ ﻛﺄﻧﻪ ﻣﻦ ﺍﳉﺰﺍﺀ ﻭﻫﻮ ﻣﻦ ﺃﻏﻨﻴﺖ ﻭﻗﻮﻡ ﻳﻘﻮﻟﻮﻥ ﻻ ﳚﺰﺉ ﻋﻨﻚ‬ ‫ﺠ ﹺﺰ َ‬
‫" ﹶﻻ َﻳ ْ‬
 ‫‪ ،‬ﳚﻌﻠﻮﻧﻪ ﻣﻦ ﺃﺟﺰﺃﺕ ﻋﻨﻚ ﻳﻬﻤﺰﻭﻧﻪ ﻭﻳﺪﺧﻠﻮﻥ ﰲ ﺃﻭﻟﻪ ﺃﻟﻔﺎ ‪.‬‬
‫" َﻭ ﹶﻻ َﻳ ُﻐﺮﱠﻧﱠ ﹸﻜ ْﻢ ﺑﹺﺎﻟﻠِﻪ ﺍﻟ َﻐﺮُﻭ ُﺭ " ﳎﺎﺯﻩ ﺃﻥ ﻛﻞ ﻣﻦ ﻏﺮﻙ ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺃﻭ ﻣﻦ ﻏﲑ ﺫﻟﻚ ﻓﻬﻮ ﻏﺮﻭﺭ ﺷﻴﻄﺎﻧﹰﺎ ﻛﺎﻥ ﺃﻭ ﻏﲑﻩ ‪،‬‬
‫ﺗﻘﺪﻳﺮﻩ ﻓﻌﻮﻝ ﻣﻦ ﻏﺮﺭﺕ ﺗﻐﺮ ‪.‬‬
‫ﺕ " ﻳﻘﺎﻝ ‪ :‬ﺑﺄﻱ ﺃﺭﺽ ﻛﻨﺖ ﻭﺑﺄﻳﺖ ﺃﺭﺽ ﻛﻨﺖ ﻟﻐﺘﺎﻥ ‪.‬‬ ‫ﺽ َﺗﻤُﻮ ُ‬ ‫" ﹺﺑﹶﺄﻱﱢ ﹶﺃ ْﺭ ﹴ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‬

‫" ﺁﱂ " ﺳﺎﻛﻦ ﻷﻧﻪ ﺟﺮﻯ ﳎﺮﻯ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ﺍﻟﻠﻮﺍﰐ ﳎﺎﺯﻫﻦ ﳎﺎﺯ ﺣﺮﻭﻑ ﺍﻟﺘﻬﺠﻲ ﻭﳎﺎﺯ ﻣﻮﺿﻌﻪ ﰲ ﺍﳌﻌﲎ‬
‫ﻛﻤﺠﺎﺯ ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ ﺳﺎﺋﺮ ﺍﻟﺴﻮﺭ ‪.‬‬
‫" ﹶﺃ ْﻡ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ﺍﻓﹾﺘﺮَﺍ ُﻩ " ﳎﺎﺯﻩ ﳎﺎﺯ " ﺃﻡ " ﺍﻟﱵ ﺗﻮﺿﻊ ﰲ ﻣﻮﺿﻊ ﻣﻌﲎ ﺍﻟﻮﺍﻭ ﻭﻣﻌﲎ " ﺑﻞ " ‪ ،‬ﺳﺒﻴﻠﻬﺎ ‪ :‬ﻭﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻭﺑﻞ‬
‫ﻭﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪:‬‬
‫ﺲ ﺍﻟﻈﱠ ﻼِﻡ ﻣﻦ ﺍﻟﺮﱠﺑﺎﺏ ﺧﻴﺎﻻ‬ ‫ﻂ ‪ ...‬ﹶﻏﹶﻠ َ‬ ‫ﺖ ﺑﻮﺍﺳ ٍ‬ ‫ﻛ ﹶﺬَﺑﺘْﻚ ﻋﻴﻨُﻚ ﺃﻡ ﺭﺃﻳ َ‬
‫ﺃﻱ ﺑﻞ ﺭﺃﻳﺖ ‪ " :‬ﺍﻓﺘﺮﺍﻩ " ﺃﻱ ﺗﻜﺬﺑﻪ ﻭﺍﺧﺘﺮﻗﻪ ﻭﲣﻠﻘﻪ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻪ ‪.‬‬
‫" ﹸﺛﻢﱠ َﻳ ْﻌﺮُﺝُ ﺇﹶﻟ ْﻴ ِﻪ " ﳎﺎﺯﻩ ‪ :‬ﻳﻨﺰﻝ ﻭﻫﻮ ﻣﻦ ﺍﳌﻌﺎﺭﺝ ﺃﻱ ﺍﻟﺪﺭﺝ ‪.‬‬
‫ﺴ َﻦ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ َﺧ ﹾﻠ ﹶﻘﻪُ " ﳎﺎﺯﻩ ‪ :‬ﺃﺣﺴﻦ ﺧﻠﻖ ﻛﻞ ﺷﻲﺀ ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﻫﺬﺍ ﻳﻘﺪﻣﻮﻥ ﻭﻳﺆﺧﺮﻭﻥ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫" ﹶﺃ ْﺣ َ‬
‫ﻚ ﺍﻟﻠﻴ ﹶﻞ ﺣِﻀْﻨَﻴْﻪ ﺇﻧﱠﲏ ‪ ...‬ﻟﺘﻠﻚ ﺇﺫﺍ ﻫﺎﺏ ﺍﳍِﺪﺍﻥﹸ ﻓﻌُﻮ ﹸﻝ‬ ‫َﻭ ﹶﻃﻌْﲏ ﺇﻟﻴ َ‬
‫ﻣﻌﻨﺎﻩ ‪ :‬ﻭﻃﻌﲏ ﺣﻀﲏ ﺍﻟﻠﻴﻞ ﺇﻟﻴﻚ ﻭﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ ‪:‬‬
‫ﺏ‬
‫ﻛﺎﻥ ﻫﻨﺪﹰﺍ ﺛﹶﻨﺎﻳﺎﻫﺎ ﻭﺑَﻬْ ﺠَﺘﻬﺎ ‪ ...‬ﻳﻮ َﻡ ﺍﻟﺘﻘﻴﻨﺎ ﻋﻠﻰ ﹶﺃﺩْﺣﺎﻝ َﺩﺑﱠﺎ ﹺ‬
‫ﺃﻱ ﻛﺄﻥ ﺛﻨﺎﻳﺎ ﻫﻨﺪ ﻭﻬﺑﺠﺔ ﻫﻨﺪ ‪ ،‬ﺩﺑﺎﺏ ‪ :‬ﻣﻜﺎﻥ ﲰﻲ ﺃﺩﺣﺎﻝ ﺩﺑﺎﺏ ﻭﻫﻮ ﺍﺳﻢ ﻣﻜﺎﻥ ﺃﻭ ﺭﺟﻞ ‪ ،‬ﻭﺍﺣﺪ ﺍﻷﺩﺣﺎﻝ ﺩﺣﻞﹲ ‪،‬‬
‫ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬
‫ﻕ ﻣﻦ ﺃﻃﻼﻝ َﻣﻴﱠﺔ ﻓﺎﻟﺪﱠ ْﺣ ﹸﻞ‬ ‫ﻋَﻔﺎ ﺍﻟﱡﺰ ْﺭ ُ‬
‫ﲔ " ﳎﺎﺯﻩ ﰒ ﺧﻠﻖ ﻭﻟﺪﻩ ﻣﻦ ﻣﺎﺀ ﺍﻧﺴﻞ ﻓﺨﺮﺝ ﻣﻦ ﻣﺎﺋﻪ ﺃﻱ ﻫﺮﺍﻗﺘﻪ ﻳﻘﺎﻝ ‪ :‬ﺍﻧﺴﻞ‬ ‫ﺴﹶﻠﻪُ ِﻣ ْﻦ ُﺳﻠﹶﺎﹶﻟ ِﺔ ﻣﱢ ْﻦ ﻣَﺎ ٍﺀ َﻣ ﹺﻬ ﹴ‬
‫" ﹸﺛﻢﱠ َﺟَﻌ ﹶﻞ َﻧ ْ‬
‫ﻓﻼﻥ ﻭﻓﻼﻥ ﱂ ﻳﻨﺴﻞ ‪ ،‬ﻣﻬﲔ ﺃﻱ ﺿﻌﻴﻒ ﻣﺎﺋﻊ ﺭﻗﻴﻖ ﻗﺎﻝ ‪:‬‬
‫ﲔ‬
‫ﺼﹺ‬‫ﺐ ﺍﻷﺩﱘ ﹶﻏﻀْﻨﻔﺮﹰﺍ ‪ ...‬ﺳﻼﻟﺔ ﻓﺮْﺝ ﻛﺎﻥ ﻏﲑ ﺣ َ‬ ‫ﻀ َ‬ ‫ﻓﺠﺎﺀﺕ ﺑﻪ ﹶﻏ ْ‬
‫ﻼ ﻣَﺎ ﺗﺸ ﹸﻜﺮُﻭ ﹶﻥ " ﳎﺎﺯﻩ ‪ :‬ﺗﺸﻜﺮﻭﻥ ﻗﻠﻴﻼ ﻭ " ﻣﺎ " ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫" ﹶﻗﻠِﻴ ﹰ‬
‫ﻼ ﻭﻣﺎﻻ‬ ‫ﻓﹶﻌْﻦ ﻣﺎ ﺳﺎﻋﺔ ﻭَﻓﹶﺪﺍﻭ ﺇﻟﻴﻪ ‪ ...‬ﲟﺎ ﹶﺃﻋْﺪَﻣﻨُﻬْﻢ ﺃﻫ ﹰ‬
‫ﺃﻱ ﻓﻔﻲ ﺳﺎﻋﺔ ﺃﻱ ﺑﻌﺪ ﺳﺎﻋﺔ ‪.‬‬
‫ﺽ " ﳎﺎﺯﻩ ‪ :‬ﳘﺪﻧﺎ ﻓﻠﻢ ﻳﻮﺟﺪ ﻟﻨﺎ ﳊﻢ ﻭﻻ ﻋﻈﻢ ‪.‬‬ ‫" ﻭَﻗﹶﺎﹸﻟﻮﺍ ﺃﹶﺋِﺬﹶﺍ ﺿَﻠﹶﻠﹾﻨَﺎ ﻓِﻲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺕ " ﳎﺎﺯﻩ ﻣﻦ ‪ :‬ﺗﻮﰱ ﺍﻟﻌﺪﺩ ﻣﻦ ﺍﳌﻮﺗﻰ ‪.‬‬ ‫" ﹸﻗ ﹾﻞ َﻳﺘَﻮﻓﺎ ﹸﻛ ْﻢ َﻣﹶﻠﻚُ ﺍﹶﳌ ْﻮ ِ‬

‫ﻗﺎﻝ ﻣﻨﻈﻮﺭ ﺍﻟﺰﺑﲑﻱ ‪:‬‬

‫ﺲ ﻭﻟﻴﺴﻮﺍ ﻣﻦ ﺃ َﺳ ْﺪ‬
‫ﺇﻥ ﺑﲏ ﺍﻷﺩْﺭﻡ ﻟﻴﺴﻮﺍ ﻣﻦ ﺃﺣ ْﺪ ‪ ...‬ﻟﻴﺴﻮﺍ ﺇﱃ ﻗﻴ ﹴ‬
‫ﻭﻻ ﺗﻮﻓﹼﺎﻫﻢ ﻗﺮﻳﺶٌ ﰲ ﺍﻟﻌﺪ ْﺩ‬
 ‫ﺴ ْﻴﻨَﺎ ﹸﻛ ْﻢ " ﳏﺎﺯﻩ ‪ :‬ﺇﻧﺎ ﺗﺮﻛﻨﺎﻛﻢ ﻭﱂ ﻧﻨﻈﺮ ﺇﻟﻴﻜﻢ ﻭﺍﷲ ﻋﺰ ﻭﺟﻞ ﻻ ﻳﻨﺴﻰ ﻓﻴﺬﻫﺐ ﺍﻟﺸﻲﺀ ﻣﻦ ﺫﻛﺮﻩ ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ‪:‬‬ ‫" ﺇﻧﱠﺎ َﻧ ِ‬
‫ﺏ َﻧﺴُﻮﻩ ﻋﻨﺪ ﻣُﻔﺘﺄ ِﺩ‬ ‫ﺻﻔﹾﺤﺘِﻪ ‪َ ...‬ﺳ ﱡﻔﻮُﺩ َﺷ ْﺮ ﹴ‬
‫ﺐ َ‬ ‫ﻛﺄﻧﻪ ﺧﺎﺭﺟﹰﺎ ﻣﻦ َﺟْﻨ ﹺ‬
‫ﺃﻱ ﺗﺮﻛﺰﻩ ‪.‬‬
‫" َﺗَﺘﺠَﺎﹶﻓ َﻰ ُﺟﻨُﻮُﺑ ُﻬ ْﻢ َﻋ ْﻦ ﺍ ﹾﻟﻤَﻀﺎﺟﹺﻊ " ﳎﺎﺯﻩ ‪ :‬ﺗﺮﺗﻔﻊ ﻋﻨﻬﺎ ﻭﺗﻨﺤﻰ ﻷﻬﻧﻢ ﻳﺼﻠﻮﻥ ﺑﺎﻟﻠﻴﻞ ‪ ،‬ﻗﺎﻝ ﺍﻟﺰﻓﻴﺎﻥ ﻣﻦ ﺑﲏ ﻋﻮﺍﻓﺔ ‪:‬‬
‫ﺸﻖُ ‪ ...‬ﻛﺄﻬﻧﺎ ِﻏﺐﱠ ﺍﻟﻜﹶﻼﻝ َﺯ ْﻭ َﺭﻕُ‬ ‫ﺏ َﺩ ْﻣ َ‬ ‫ﻭﺻﺎﺣﱯ ﺫﺍﺕ ﻫِﺒﺎ ﹴ‬
‫ﻕ‬
‫ﹶﺃ ﹶﺫ ﱡﻝ ُﺑﺮْﺀﹰﺍ ﺍﻟﺜﺎﻓﺮﻳﻦ َﺩ ْﻭ َﺳﻖُ ‪َ ...‬ﺷﻮَﺍﺭُﻫﺎ ﻗﺘُﻮﺩُﻫﺎ ﻭﺍﻟُﻨ ْﻤ ُﺮ ُ‬
‫ﻭﺑُﺮَﺓﹲ ﻓﻴﻬﺎ ﺯﹺﻣﺎﻡٌ ﻣُ ْﻌﹶﻠﻖُ ‪ ...‬ﻛﺄﻥ ﺛﻨﻴﲔ ﺷُﺠﺎ ﻉٌ ﻣُ ﹾﻄ ﹺﺮﻕُ‬
‫ﻑ ﹶﺃ ْﺩﹶﻓﻖُ‬
‫ﻁ ﻣﺘﺠﺎ ٍ‬ ‫ﻭﺍﺑﻦ ﻣِﻼ ٍ‬
‫ﲑ ﻭﺳﻂﹲ ‪،‬‬ ‫ﺑﺮﺀﹰﺍ ‪ :‬ﻣﺘﻌﻮﺝ ﻋﻠﻰ ﺧﻠﻘﻪ ﺍﻟﻄﲑ ﺯﻳﻦ ‪ ،‬ﻭﺛﺎﻓﺮ ﺍﻟﺰﻭﺭ ﻣﻘﺪﻣﻪ ﻭﻣﺆﺧﺮﻩ ‪ ،‬ﻭﺑﻴﺖ ﺩﻭﺳﻖ ﻟﻴﺲ ﺑﻌﻈﻴﻢ ﻭﻻ ﺻﻐ ﹴ‬
‫ﻑ ‪ :‬ﺃﻱ ﻣﻨﺘﺤﻰ ﻋﻦ ﻛﺮﻛﺮﻬﺗﺎ ‪.‬‬ ‫ﻣﺘﺠﺎ ٍ‬
‫" َﻳ ْﻬﺪُﻭ ﹶﻥ ﹺﺑﹶﺄ ْﻣ ﹺﺮﻧَﺎ " ﺃﻱ ﲟﺎ ﺗﻘﻮﻳﻬﻢ ﻭﺑﻘﻮﺗﻨﺎ ‪.‬‬
‫" ﹶﺃ َﻭ ﹶﻟ ْﻢ َﻳ ْﻬ ِﺪ ﹶﻟ ُﻬ ْﻢ " ﺍﻟﻮﺍﻭ ﻣﻔﺘﻮﺣﺔ ﻷﻬﻧﺎ ﻭﺍﻭ ﺍﳌﻮﺍﻻﺓ ﻭﻟﻴﺴﺖ ﺑﻮﺍﻭ " ﺃﻭ " ﻓﺘﻜﻮﻥ ﺳﺎﻛﻨﺔ ﻭﻻ ﺍﻷﻟﻒ ﺍﻟﱵ ﻗﺒﻠﻬﺎ ﺧﺮﺟﺖ‬
‫ﳐﺮﺝ ﺃﻟﻒ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻳﻪ ﰲ ﻣﻮﺿﻊ ﺍﻟﺘﻘﺮﻳﺮ ﻭﳎﺎﺯ " ﻳﻬﺪ ﳍﻢ " ﻳﺒﲔ ﳍﻢ ﻭﻫﻮ ﻣﻦ ﺍﳍﺪﻯ ‪.‬‬
‫ﱃ ﺍﻟﹶﺄﹾﺭﹺﺽ ﺍﹾﻟ ﺠُﺮُ ﹺﺯ " ﺃﻱ ﺍﻟﻐﻠﻴﻈﺔ ﺍﻟﻴﺎﺑﺴﺔ ﺍﻟﱵ ﱂ ﻳﺼﺒﻬﺎ ﻣﻄﺮ ‪.‬‬ ‫"ﺇﹶ‬
‫ﺢ " ﳎﺎﺯﻩ ﻫﺬﺍ ﺍﳊﻜﻢ ﻭﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ‪.‬‬ ‫" َﻭَﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ َﻣﺘَﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹶﻔْﺘ ُ‬
‫" َﻭ ﺍ ْﻧَﺘ ِﻈ ْﺮ ﹺﺇﻧﱠ ُﻬ ْﻢ ﻣُﻨْﺘَﻈِﺮُﻭﻥﹶ " ﻫﻲ ﻣﻜﻴﺔ ﻭﻛﻞ ﺁﻳﺔ ﺃﻣﺮ ﻓﻴﻬﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﳌﻜﺚ ﻭﺍﻻﻧﺘﻈﺎﺭ ﻭﺍﻟﺼﻔﺢ ﻭﺍﻟﻌﻔﻮ‬
‫ﻓﻬﻲ ﻣﻜﻴﺔ ﺇﱃ ﺃﻥ ﺃﻣﺮ ﺑﺎﳍﺠﺮﺓ ﻓﻠﻤﺎ ﻗﺪﻡ ﺍﳌﺪﻳﻨﺔ ﺃﻣﺮ ﺑﺎﻟﺒﺴﻂ ﻭﺍﳊﺮﺏ ﻓﻜﻞ ﺁﻳﺔ ﺃﻣﺮ ﻓﻴﻬﺎ ﺑﺎﻟﺒﺴﻂ ﻓﻬﻲ ﻣﺪﻧﻴﺔ ﻭﻣﺪﻧﻴﺔ‬
‫ﺃﻳﻀﹰﺎ ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻭﻟﻴﺴﺖ ﲟﻜﻴﺔ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬

‫ﱴ ﻭﺍﳉﻤﻴﻊ ﻓﺘﻴﺎﻥ ﻭﻓﻴﺘﻴﺔ‪.‬‬ ‫ﰲ ﺍﻟﺪﱢﻳ ﹺﻦ " ﺃﻱ ﺇﺧﻮﺍﻧﻜﻢ ﰲ ﺍِﳌﻠﹼﺔ ﻭﺧﺮﺝ ﳐﺮﺝ ﻓ ً‬ ‫" ﻓﹶﺈ ْﺧﻮَﺍﻧ ﹸﻜ ْﻢ ﹺ‬
‫" ﻭَﻣَﻮَﺍﻟِﻴﻜﹸﻢْ " ﺃﻱ ﺑﻨﻮ ﻋﻤﻜﻢ ﻭﻭﻻﺗﻜﻢ ‪.‬‬
‫ﺴﻄﹸﻮﺭﹰﺍ " ﺃﻱ ﻣﻜﺘﻮﺑﹰﺎ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬ ‫ﺏ َﻣ ْ‬
‫ﰲ ﺍﻟ ِﻜﺘَﺎ ﹺ‬ ‫" ﹺ‬
‫ﰲ ﺍﻟﺼﱡ ﺤُﻒ ﺍﻷﻭﱃ ﺍﻟﱵ ﻛﺎﻥ َﺳ ِﻄ ْﺮ‬
‫ﺼ َﺮُ " ‪.‬‬
‫ﻍ ﺍﻟْﺒ َ‬
‫ﺖ ﺍﻷ ْﺑﺼَﺎ ُﺭ " ﺃﻱ ﺣﺎﺭﺕ ﻭﻃﻤﺤﺖ ﻭﻋﺪﻟﺖ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﻣَﺎ ﺯَﺍ ﹶ‬ ‫" َﻭﺇ ﹾﺫ ﺯَﺍ ﹶﻏ ِ‬
‫" ﺯُِﻟ ْﺰﻟﹸﻮﺍ ﺯﹺﻟﹾﺰَﺍﻻﹰ َﺷﺪِﻳﺪﹰﺍ " ﺃﻱ ﺍﺑﺘﻠﻮﺍ ﻭﻓﺘﻨﻮﺍ ﻭﻣﻨﻪ ﺍﻟﺰﻻﺯﻝ ‪.‬‬
‫ﺏ " ﺍﺳﻢ ﺃﺭﺽ ﻭﻣﺪﻳﻨﺔ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﰲ ﻧﺎﺣﻴﺔ ﻣﻦ ﻳﺜﺮﺏ ﻗﺎﻝ ﺣﺴﺎﻥ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪:‬‬ ‫" َﻳ ﹾﺜ ﹺﺮ َ‬
‫ﺏ ﻣُﻜﹶﺮﻣﺎ‬
‫ﺳﺄﹸﻫﺪِﻱ ﳍﺎ ﰲ ﻛﻞ ﻋﺎ ﹴﻡ ﻗﺼﻴﺪ ﹰﺓ ‪ ...‬ﻭﺃﹶﻗﻌﺪُ ﻣَﻜﻔِﻴﹰﺎ ﺑَﻴ ﹾﺜ ﹺﺮ َ‬
‫" ﹶﻻ َﻣﻘﹶﺎ َﻡ ﹶﻟ ﹸﻜ ْﻢ " ﻣﻔﺘﻮﺣﺔ ﺍﻷﻭﻝ ﻭﳎﺎﺯﻫﺎ ‪ :‬ﻻ ﻣﻜﺎﻥ ﻟﻜﻢ ﺗﻘﻮﻣﻮﻥ ﻓﻴﻪ ﻭﻣﻨﻪ ﻗﻮﻟﻪ ‪:‬‬
‫ﻓﺎﻱﱞ ﻣﺎ ﻭﺃﻳﱡﻚ ﻛﺎﻥ ﺷﺮﹰﺍ ‪ ...‬ﹶﻓﻘِﻴ َﺪ ﺇﱃ ﺍﳌﻘﺎﻣﺔ ﻻ ﻳﺮﺍﻫﺎ‬
‫" ِﻣ ْﻦ ﹶﺃ ﹾﻗﻄﹶﺎ ﹺﺭﻫَﺎ " ﺃﻱ ﻣﻦ ﺟﻮﺍﻧﺒﻬﺎ ﻭﻧﻮﺍﺣﻴﻬﺎ ﻭﺃﺣﺪﻫﺎ ﻗﻄﺮ ‪.‬‬
‫" ُﺳﺌِﻠﹸﻮﺍ ﺍ ﹾﻟ ِﻔ ْﺘَﻨ ﹶﺔ ﻷَﺗَﻮْﻫَﺎ " ﺃﻱ ﻷﻋﻄﻮﻫﺎ ‪.‬‬
 ‫ﺴَﻨ ِﺔ ِﺣﺪَﺍ ٍﺩ " ﺃﻱ ﺑﺎﻟﻐﻮﺍ ﰲ ﻋﻴﺒﻜﻢ ﻭﻻ ﺍﺋﻤﺘﻜﻢ ﻭﻣﻨﻪ ﻗﻮﳍﻢ ﺧﻄﻴﺐ ﻣﺴﻠﻖٌ ﻭﻣﻨﻪ‬ ‫ﳋ ْﻮﻑُ َﺳﹶﻠﻘﹸﻮ ﹸﻛ ْﻢ ﹺﺑﹶﺄ ﹾﻟ ِ‬‫ﺐﺍﹶ‬ ‫" ﻓﹶﺈﺫﹶﺍ ﹶﺫ َﻫ َ‬
‫ﺍﳋﺎﻃﺐ ﺍﳌﺴﻼﻕ ﻭﺑﺎﻟﺼﺎﺩ ﺃﻳﻀﹰﺎ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻼﻕُ‬
‫ﺴﹶ‬‫ﺤ َﺰﻡُ ﻭﺍﻟﺴﱠﻤﺎﺣ ﹸﺔ ﻭﺍﻟﻨﱠ ﺠْﺪ ‪ ...‬ﺓ ﻓﻴﻬﻢ ﻭﺍﳋﺎﻃﺐ ﺍِﳌ ْ‬ ‫ﻓﻴﻬﻢ ﺍﹶﻟ ْ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﻟﺴﺎﻥ ﺣﺪﻳﺪ ﺃﻱ ﺫﻟﻖٌ ﻭﺫﻟﻴﻖ ‪.‬‬
‫ﺏ " ﻭﺍﺣﺪﻫﻢ ﺣﺰﺏ ﻳﻘﺎﻝ ‪ :‬ﻣﻦ ﺃﻱ ﺣﺰﺏ ﺃﻧﺖ ﻭﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬ ‫" ﺍﻷ ْﺣﺰَﺍ َ‬
‫ﻭﻛﻴﻒ ﺃﹶﺿﻮَﻯ ﻭﺑﹺﻼﻝﹲ ِﺣﺰْﰊ ‪.‬‬
‫ﺤَﺒﻪُ " ﺃﻱ ﻧﺬﺭﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﳓﺐ ﺃﻱ ﻧﺬﺭ ﻭﺍﻟﻨﺤﺐ ﺃﻳﻀﹰﺎ ﺍﻟﻨﻔﺲ ﺃﻱ ﺍﳌﻮﺕ ﻭﺟﻌﻠﻪ ﺟﺮﻳﺮ ﺍﳋﻄﺮ‬ ‫" ﹶﻓ ِﻤ ْﻨﻬُﻢ َﻣ ْﻦ ﻗﻀَﻰ َﻧ ْ‬
‫ﺍﻟﻌﻈﻴﻢ ﻓﻘﺎﻝ ‪:‬‬
‫ﺐ‬
‫ﺤ ﹺ‬
‫ﺸﻴﱠ ﹶﺔ ﹺﺑﺴْﻄﺎ ﹴﻡ ﺟَﺮﻳ َﻦ ﻋﻠﻰ َﻧ ْ‬
‫ﹺﺑ ﹶﻄ ﺨْﻔ ﹶﺔ ﺟﺎﻟﺪﻧﺎ ﺍﳌﹸﻠﻮ َﻙ َﻭ َﺧﻴْﻠﻨﺎ ‪َ ...‬ﻋ ِ‬
‫ﺃﻱ ﺧﻄﺮ ﻋﻈﻴﻢ ‪ ،‬ﻗﺎﻝ ﻭﻣﻨﻪ ﺍﻟﺘﻨﺤﻴﺐ ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
‫ﺝ ﺍﳌﺎﺟﺪ ﺍﳌﹸﺘﻜﺮﱢﻡ‬‫ﻭﺇﺫ ﳓﺒﱠﺖ ﻛﻠﺐٌ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻳﱡﻬ ْﻢ ‪ ...‬ﺃﺣﻖﱞ ﺑﺘﺎ ﹴ‬
‫ﻭﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬
‫ﺤﺒَﻪ ﰲ ُﻣ ﹾﻠﺘَﻘﻰ ﺍﳋﻴﻞ َﻫ ْﻮَﺑﺮُ‬ ‫ﹶﻗﻀَﻰ َﻧ ْ‬
‫ﺃﻱ ﻧﻔﺴﻪ ﻭﺇﳕﺎ ﻫﻮ ﻳﺰﻳﺪ ﺑﻦ ﻫﻮﺑﺮ ﻭﻳﻘﺎﻝ ‪ :‬ﳓﺐ ﰲ ﺳﲑﻩ ﻳﻮﻣﻪ ﺃﲨﻊ ﺇﺫﺍ ﻣﺪ‪ ‬ﻓﻠﻢ ﻳﻨﺰﻝ ﻭﻟﻴﻠﺘﻪ ﲨﻴﻌﹰﺎ ‪.‬‬
‫" ﺍﻟﹼﺬِﻳﻦَ ﻇﹶﺎﻫَﺮُﻭﻫُﻢْ " ﺃﻱ ﻋﺎﻭﻧﻮﻫﻢ ﻭﻫﻮ ﻣﻦ ﺍﻟﺘﻈﺎﻫﺮ ‪.‬‬
‫" ِﻣ ْﻦ ﺻَﻴﺎﺻِﻴﻬْﻢ " ﺃﻱ ﻣﻦ ﺣﺼﻮﻬﻧﻢ ﻭﺃﺻﻮﳍﻢ ﻳﻘﺎﻝ ‪ :‬ﺟﺬ ﺍﷲ ﺻﻴﺼﺔ ﻓﻼ ٍﻥ ﺃﻱ ﺃﺻﻠﻪ ﻭﻫﻲ ﺃﻳﻀﹰﺎ ﺷﻮﻙ ﺍﳊﺎﻛﺔ ﻗﺎﻝ ‪:‬‬

‫ﺡ ﺗﻨﻮ ُﺷ ُﻪ ‪ ...‬ﻛ َﻮﻗﹾﻊ ﺍﻟﺼﱠﻴﺎﺻﻲ ﰲ ﺍﻟﻨﱠﺴﻴﺞ ﺍﳌﻤُﺪﱠﺩ‬ ‫ﻭﻣﺎ ﺭﺍﻋﲏ ﺇﻻﹼ ﺍﻟﺮﻣﺎ ُ‬
‫ﻭﻫﻲ ﺷﻮﻛﺘﺎ ﺍﻟﺪﻳﻚ ﻭﻫﻲ ﻗﺮﻥ ﺍﻟﺒﻘﺮﺓ ﺃﻳﻀﹰﺎ ‪.‬‬
‫ﺏ ﺿِﻌﻔﹾﻴَﻦ " ﺃﻱ ﳚﻌﻞ ﳍﺎ ﺍﻟﻌﺬﺍﺏ ﺛﻼﺛﺔ ﺃﻋﺬﺑﺔ ﻷﻥ ﺿﻌﻒ ﺍﻟﺸﻲﺀ ﻣﺜﻠﻪ ‪ ،‬ﻭﺿﻌﻔﻲ ﺍﻟﺸﻲﺀ ﻣﺜﻼ‬ ‫ﻒ ﹶﻟﻬَﺎ ﺍﻟ ْﻌﺬﹶﺍ ُ‬
‫" ُﻳﻀَﺎ َﻋ ْ‬
‫ﺍﻟﺸﻲﺀ ﻭﳎﺎﺯ " ﻳﻀﺎﻋﻒ " ﺃﻱ ﳚﻌﻞ ﺍﻟﺸﻲﺀ ‪ ،‬ﺷﻴﺌﲔ ﺣﱴ ﻳﻜﻮﻥ ﺛﻼﺛﺔ ﻓﺄﻣﺎ ﻗﻮﻟﻪ ﻭﻳﻀﻌﻒ ﺃﻱ ﳚﻌﻞ ﺍﻟﺸﻲﺀ ﺷﻴﺌﲔ ‪.‬‬
‫" ﻧُﺆْﺗَﻬﺎ ﺃﹶﺟْﺮَﻫَﺎ " ﺃﻱ ﻧُﻌﻄﻬﺎ ﺛﻮﺍﻬﺑﺎ ‪.‬‬
‫ﺴُﺘﻦﱠ ﻛﺄ َﺣ ٍﺪ ﻣﻦ ﺍﻟﻨﱢﺴَﺎ ِﺀ " ﺃﺣﺪ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﺑﻠﻔﻆ ﻭﺍﺣﺪ ﻳﻘﻊ ﻋﻠﻰ ﻣﺎ ﻟﻴﺲ ﰲ ﺍﻵﺩﻣﻴﲔ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﱂ ﺃﺟﺪ‬ ‫" ﹶﻟ ْ‬
‫ﻓﻴﻬﺎ ﺃﺣﺪﹰﺍ ﺷﺎﺓ ﻭﻻ ﺑﻌﲑﹰﺍ ‪.‬‬
‫ﰲ ُﺑﻴُﻮِﺗ ﹸﻜﻦﱠ " ﺍﻟﻘﺎﻑ ﻣﻜﺴﻮﺭﺓ ﻷﻬﻧﺎ ﻣﻦ ﻭﻗﺮﺕ ﺗﻘﺮ ‪ ،‬ﺗﻘﺪﻳﺮﻩ ﻭﺯﻧﺖ ﺗﺰﻥ ﻭﻣﻌﻨﺎﻩ ﻣﻦ ﺍﻟﻮﻗﺎﺭ ﻭﻣﻦ ﻓﺘﺢ ﺍﻟﻘﺎﻑ‬ ‫" َﻭِﻗ ْﺮ ﹶﻥ ﹺ‬
‫ﻓﺈﻥ ﳎﺎﺯﻫﺎ ﻣﻦ " ﻗﺮّﺕ ﺗﻘﺮ " ﺗﻘﺪﻳﺮﻩ ‪ :‬ﻗﺮﺭﺕ ﺗﻘﺮ ﻓﺤﺬﻑ ﺍﻟﺮﺍﺀ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺨﻔﻔﻬﺎ ﻭﻗﺪ ﺗﻔﻌﻞ ﺍﻟﻌﺮﺏ ﺫﻟﻚ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺱ‬
‫ﺴ َﻦ ﺑﻪ ﻓﻬﻦﱠ ﺇﻟﻴﻪ ﺷُﻮ ُ‬ ‫ﺧَﻼ ﺃﻥﱠ ﺍﻟﻌِﺘﺎﻕ ﻣﻦ ﺍﳌﹶﻄﺎﻳﺎ ‪ ...‬ﺃﹶﺣ ْ‬
‫ﺃﺭﺍﺩ ﺃﺣﺴﺴﻦ ‪.‬‬
‫" َﻭ ﹶﻻ َﻳَﺘَﺒﺮﱠ ْﺟ َﻦ " ﻭﻫﻮ ﻣﻦ ﺍﻟﺘﱪﺝ ﻭﻫﻮ ﺃﻥ ﻳﱪﺯﻥ ﳏﺎﺳﻨﻬﻦ ﻓﻴﻈﻬﺮﻭﻬﻧﺎ ‪.‬‬
‫" ﻓﹶﻠﻤﱠﺎ ﹶﻗﻀًﻰ ﺯَﻳْﺪٌ ﻣِﻨْﻬَﺎ َﻭﻃﹶﺮﹰﺍ " ﺃﻱ ﺃﺭﺑﹰﺎ ﻭﺣﺎﺟﺔ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﻭﺩﱠﻋَﲏ ﻗﺒﻞ ﺃﻥ ﺃﹸﻭﺩّﻋَﻪ ‪ ...‬ﳌﹼﺎ ﻗﻀﻰ ﻣﻦ ﺷَﺒﺎﺑﻨﺎ َﻭﻃﹶﺮﺍ‬
‫ﺃﻱ ﺃﺭﺑﹰﺎ ﻭﺣﺎﺟﺔ ‪.‬‬
‫ﷲ ﹶﻟﻪُ ﺳُﻨﱠ ﹶﺔ ﺍﻟﻠﹼ ِﻪ ﰲ ﺍﻟﺬﹼﻳ َﻦ ﺧَﻠﹶﻮَﺍ ِﻣ ْﻦ ﹶﻗ ْﺒﻞﹸ " ﺳﻨﺔ ﺍﷲ ﻣﻨﺼﻮﺑﺔ ﻷﻬﻧﺎ ﰲ ﻣﻮﺿﻊ‬
‫ﺽﺍ ُ‬ ‫ﺝ ﻓِﻴﻤَﺎ ﹶﻓ َﺮ َ‬
‫" ﻣَﺎ ﻛﹶﺎ ﹶﻥ َﻋﻠﹶﻰ ﺍﻟﻨﱠﹺﺒﻲﱢ ِﻣ ْﻦ َﺣ َﺮ ﹴ‬
‫ﻣﺼﺪﺭ ﻣﻦ ﻏﲑ ﻟﻔﻈﻬﺎ ؛ ﻣﻦ ﺣﺮﺝ ﺃﻱ ﻣﻦ ﺿﻴﻖ ﻭﺇﰒ ‪ ،‬ﺧﻠﻮﺍ ﺃﻱ ﻣﻀﻮﺍ ‪.‬‬
 ‫ﻼ " ﻣﺎ ﺑﲔ ﺍﻟﻌﺼﺮ ﺇﱃ ﺍﻟﻠﻴﻞ ‪.‬‬ ‫" ﺑُ ﹾﻜ َﺮ ﹰﺓ َﻭﹶﺃﺻِﻴ ﹰ‬
‫ﺼﻠﱢﻲ َﻋﹶﻠ ْﻴ ﹸﻜ ْﻢ َﻭ َﻣﻠﹶﺎِﺋ ﹶﻜﺘُﻪُ " ﺃﻱ ﻳﺒﺎﺭﻙ ﻋﻠﻴﻜﻢ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬ ‫" ﻫُ َﻮ ﺍﻟﺬِﻱ ُﻳ َ‬
‫ﺖ ﻓﺎﻏﹾﺘﻤﻀﻰ ‪َ ...‬ﻧﻮْﻣﹰﺎ ﻓﺈﻥ ﳉﻨﺐ ﺍﹶﳌﺮْﺀ ﻣُﻀﻄﹶﺠﻌﹰﺎ‬ ‫ﻚ ِﻣﺜﹾﻞ ﺍﻟﱠﺬِﻱ ﺻﻠﱠ ْﻴ ِ‬ ‫ﻋﻠﻴ ِ‬
‫ﺖ ﹸﺃﺟُﻮ َﺭ ُﻫﻦﱠ " ﺃﻱ ﺃﻋﻄﻴﺖ ﻣﻬﻮﺭﻫﻦ ‪.‬‬ ‫" ﺃﻟﹼﱵ ﹶﺃَﺗ ْﻴ َ‬
‫ﻚ " ﺃﻱ ﳑﺎ ﻓﺘﺢ ﺍﷲ ﻋﻠﻴﻚ ﻣﻦ ﺍﻟﻔﻲﺀ ‪.‬‬ ‫" ﻣﱠﻤِﺎ ﹶﺃﻓﹶﺎ َﺀ ﺍﻟﻠﹼ ُﻪ َﻋﹶﻠ ْﻴ َ‬
‫ﺖ َﻧ ﹾﻔﺴَﻬﺎ ﻟِﻠﻨﱠﱯﱢ " ﳎﺎﺯﻩ ‪ :‬ﺇﻥ ﻬﺗﺐ ﻭﺍﳌﻮﺿﻊ ﻣﻮﺿﻊ ﳎﺎﺯﺍﺓ ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﲡﺎﺯﻯ ﲝﺮﻑ ﻭﺗﻀﻤﺮ‬ ‫" ﻭَﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﻣُ ْﺆ ِﻣﻨَﺔﹲ ﺇ ﹾﻥ َﻭ َﻫَﺒ ْ‬
‫ﺍﻵﺧﺮ ﻣﻌﻬﻤﺎ ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬
‫ﺖ ﻣﺎ ﺑﲔ ﺍﳉﹶﻮﺍﻧﺐ ﻧﺎﻇ ُﺮ‬ ‫ﻑ ﻋﻠﻰ ﺍﳉﺎﻧﺐ ﺍﻟﺬﻱ ‪ ...‬ﺑﻪ ﺃﻧ ِ‬ ‫ﻭﺇﱐ ﻣﱴ ﹸﺃﺷِﺮ ْ‬
‫ﻗﺎﻝ ﺍﻟﻘﻄﺎﻣﻲ ‪:‬‬
‫ﻭﺍﻟﻨﺎ ﺱُ ﻣﻦ َﻳ ﹾﻠ َﻖ ﺧﲑﹰﺍ ﻗﺎﺋﻠﻮﻥ ﻟﻪ ‪ ...‬ﻣﺎ ﻳﺸﺘﻬﻲ ﻭ ُﻷﻡﱢ ﺍﳌﹸﺨﻄﺊ ﺍ ﹶﳍَﺒﻞﹸ‬
‫ﲔ " ﻭﻫﺒﺖ ﰲ ﻣﻮﺿﻊ‬ ‫ﻚ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﳌﺆُ ْﻣﹺﻨ َ‬
‫ﺼ ﹰﺔ ﹶﻟ َ‬
‫ﺖ ﻟﻠﻨﱠﱯﱢ " ﺇﻥ ﺃﺭﺍﺩ ﺍﻟﻨﱯ ﺃﻥ ﻳﺴﺘﻨﻜﺤﻬﺎ " ﺧَﺎِﻟ َ‬ ‫ﻗﺎﻝ " ﻭَﺍ ْﻣ َﺮﹶﺃ ﹰﺓ ﻣُﺆْ ِﻣَﻨ ﹰﺔ ﺇ ﹾﻥ َﻭ َﻫَﺒ ْ‬
‫" ﻬﺗﺐ " ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﻗﺎﻝ ‪:‬‬
‫ﺕ ﺑﺴﻮ ٍﺀ ﻋﻨﺪﻫﻢ ﹶﺃﺫﻧﹺﻮﺍ‬ ‫ﺇﻥ ﻳَﺴﻤﻌﻮﺍ ﺭﻳﺒ ﹰﺔ ﻃﺎﺭﻭﺍ ﻬﺑﺎ ﹶﻓﺮَﺣﹰﺎ ‪ ...‬ﻭﺇﻥ ﺫﹸﻛﺮ ُ‬
‫ﺃﻱ ﻳﻄﲑﻭﺍ ‪ .‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﲣﺎﻃﺐ ﻓﺘﺨﱪ ﻋﻦ ﺍﻟﻐﺎﺋﺐ ﻭﺍﳌﻌﲎ ﻟﻠﺸﺎﻫﺪ ﻓﺘﺮﺟﻊ ﺇﱃ ﺍﻟﺸﺎﻫﺪ ﻓﺘﺨﺎﻃﺒﻪ ﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪:‬‬
‫ﺨﺮَﻡ‬‫ﺖ ﻣﺰﺍ ُﺭ ﺍﻟﻌﺎﺷﻘﲔ ﻓﺄﹶﺻﺒ ﺤْﺖ ‪َ ...‬ﻋﺴِﺮﹰﺍ َﻋﹶﻠﻰﱠ ﻃﻼﺑُﻚ ﺍﺑﻨ ﹶﺔ َﻣ ْ‬ ‫َﺷﻄﱠ ْ‬
‫" ُﺗ ْﺮﺟﹺﻰ َﻣ ْﻦ َﺗﺸَﺎ ُﺀ " ﺃﻱ ﺗﺆﺧﺮ ‪.‬‬
‫ﻚ َﻣ ْﻦ َﺗﺸَﺎﺀ " ﺃﻱ ﺗﻀﻢ ‪.‬‬ ‫" ﻭﺗُﺆْﻭﹺﻯ ﹺﺇﹶﻟ ْﻴ َ‬
‫ﻚ ﺍﻟﻨﺴﺎ ُﺀ ِﻣ ْﻦ َﺑ ْﻌﺪُ " ﺇﺫﺍ ﺟﻌﻠﺖ ﺍﻟﻌﺮﺏ ﻣﻦ ﻓﻌﻞ ﺍﳌﺆﻧﺚ ﻭﺑﻴﻨﻬﺎ ﺷﻴﺌﺎﹰ ﺫﻛﺮﻭﺍ ﻓﻌﻠﻬﺎ ؛ ﻭﺑﻌﺪ ﻣﺮﻓﻮﻋﻪ ﺑﻐﲑ‬ ‫ﺤ ﱡﹺﻞ ﹶﻟ َ‬ ‫" ﹶﻻ َﻳ َ‬
‫ﺗﻨﻮﻳﻦ ﻷﻧﻪ ﻏﺎﻳﺔ ﱂ ﺗﺼﻒ ﻭﺣﺮﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻏﲑ ﻫﺆﻻﺀ ‪ ،‬ﻓﺈﻥ ﻗﺎﻝ ﻗﺎﺋﻞ ﺇﻬﻧﻦ ﱂ ﳛﺮﻣﻦ ﻋﻠﻴﻪ ﻓﺈﻥ‬
‫ﺍﻵﻳﺔ ﺇﺫﺍ ﻣﻨﺴﻮﺧﺔ " َﻋﻠﹶﻰ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ َﺭﻗِﻴﺒﹰﺎ " ﺃﻱ ﺣﻔﻴﻈﹰﺎ ﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ ‪:‬‬
‫ﻛﻤﻘﺎﻋﺪ ﺍﻟﺮﱡﻗﺒﺎﺀ ﻟﻠﻀﱡﺮﺑﺎﺀ ﺃﻳﺪﻳﻬﻢ َﻧﻮَﺍ ِﻫ ْﺪ‬
‫ﱃ ﹶﻃﻌَﺎ ﹴﻡ ﹶﻏ ْﻴ َﺮ ﻧَﺎ ِﻇﺮﹺﻳ َﻦ ﺇﻧَﺎ ُﻩ " ﺃﻱ ﺇﺩﺭﺍﻛﻪ ﻭﺑﻠﻮﻏﻪ ﻭﻳﻘﺎﻝ ﺃﰊ ﻟﻚ ﺃﻥ ﺗﻔﻌﻞ ‪ ،‬ﻳﺄﱐ ﺃﻧﻴﹰﺎ ﻭﺍﻻﺳﻢ ﺇﱐ ﻭﺃﰉ ﺃﺑﻠﻎ ﺃﺩﺭﻙ ﻗﺎﻝ ‪:‬‬ ‫"ﺇﹶ‬
‫ﲤﺨﱠﻀﺖ ﺍﳌﹶﻨﻮ ﹶﻥ ﻟﻪ ﺑﻴﻮﻡ ‪ ...‬ﺃﹶﱏ ﻭﻟﻜﻞﱢ ﺣﺎﻣﻠ ٍﺔ ﺗَﻤﺎُﻡ‬
‫" َﻭﻣَﺎ ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ْﻢ ﹶﺃ ﹾﻥ ﺗَﺆْﺫﹸﻭﺍ َﺭﺳُﻮ ﹶﻝ ﺍﻟﻠﹼ ِﻪ َﻭ ﹶﻻ ﹶﺃ ﹾﻥ َﺗْﻨ ِﻜ ﺤُﻮﺍ ﹶﺃ ْﺯﻭَﺍ َﺟﻪُ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻩ ﹶﺃﺑَﺪﹰﺍ " ﳎﺎﺯﻩ ‪ :‬ﻣﺎ ﻛﺎﻥ ﻟﻜﻢ ﺃﻥ ﺗﻔﻌﻠﻮﺍ ﺷﻴﺌﹰﺎ ﻣﻨﺬ‬
‫ﻟﻚ ﻭﻛﺎﻥ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ ﻗﺎﻝ ‪:‬‬
‫ﺖ ﺩﻳﺎﺭ ﻗﻮ ﹴﻡ ‪ ...‬ﻭﺟﲑﺍ ٍﻥ ﳍﻢ ﻛﺎﻧﻮﺍ ﻛﺮﺍ ﹺﻡ‬ ‫ﻓﻜﻴﻒ ﺇﺫﺍ ﺭﺃﻳ َ‬
‫ﺍﻟﻘﺎﻓﻴﺔ ﳎﺮﻭﺭﺓ ﻭﺍﻟﻘﺼﻴﺪﺓ ﻷﻧﻪ ﺟﻌﻞ " ﻛﺎﻧﻮﺍ ﺯﺍﺋﺪﺓ ﻟﻠﺘﻮﻛﻴﺪ ﻭﻟﻮ ﺃﻋﻤﻞ " ﻛﺎﻥ " ﻟﻨﺼﺐ ﺍﻟﻘﺎﻓﻴﺔ ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﺴَﺘﻌِﻴﺪِﻩ‬
‫ﺱ ﻛﺎﻥ ﻣُ ْ‬ ‫ﺇﱃ ﻛِﻨﺎ ﹴ‬
‫ﻭﻗﺎﻝ ﺍﻟﻔﺰﺍﺭﻱ ‪:‬‬
‫ﱂ ﻳُﻮ َﺟ ْﺪ ﻛﺎﻥ ﻣﺜ ﹸﻞ ﺑﲏ ﺯﹺﻳﺎﺩ‬

‫ﻓﺮﻓﻊ ﻣﺜﻞ ﺑﲏ ﺯﻳﺎﺩ ﻷﻧﻪ ﺃﻟﻘﻰ " ﻛﺎﻥ " ﻭﺃﻋﻤﻞ " ﻳﻮﺟﺪ " ‪.‬‬
‫ﻚ ﹺﺑ ﹺﻬ ْﻢ " ﺃﻱ ﻟﻨﺴﻠﻄﻨﻚ ﻋﻠﻴﻬﻢ ‪.‬‬ ‫" ﹶﻟﻨُﻐْ ﹺﺮَﻳﻨﱠ َ‬
‫ﻼ ﺳُﻨﱠ ﹶﺔ ﺍﻟﻠِﻪ " ﻧﺼﺒﻮﻫﺎ ﻷﻬﻧﺎ ﰲ ﻣﻮﺿﻊ ﻣﺼﺪﺭ ﻓﻌﻞ ﻣﻦ ﻏﲑ ﻟﻔﻈﻬﺎ " ﻭﻗﹸﺘﱢﻠﻮﺍ " ﺃﺷﺪ ﻣﺒﺎﻟﻐﺔ ﻣﻦ ﻣﻦ ﻗﹸﺘﻠﻮﺍ "‬
‫" َﻭﹸﻗﺘﱢﻠﹸﻮﺍ َﺗ ﹾﻘﺘِﻴ ﹰ‬
 ‫ﺇﺫﺍ ﺧﻔﻔﺘﻪ ‪.‬‬
‫" ﹶﻟ َﻌﻞﱠ ﺍﻟﺴﱠﺎ َﻋ ﹶﺔ َﺗﻜﹸﻮ ﹸﻥ ﹶﻗﺮﹺﻳﺒﹰﺎ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻟﻈﺮﻑ ﻫﺎﻫﻨﺎ ﻭﻟﻮ ﻛﺎﻥ ﻭﺻﻔﹰﺎ ﻟﻠﺴﺎﻋﺔ ﻟﻜﺎﻥ ﻗﺮﻳﺒﺔ ﻭﺇﺫﺍ ﻛﺎﻥ ﻇﺮﻓﹰﺎ ﻓﺈﻥ ﻟﻔﻈﻬﺎ‬
‫ﰲ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﳌﺬﻛﺮ ﻭﺍﳌﺆﻧﺚ ﻭﺍﺣﺪ ﺑﻐﲑ ﺍﳍﺎﺀ ﻭﺑﻐﲑ ﺗﺜﻨﻴﺔ ﻭﺑﻐﲑ ﲨﻊ ‪.‬‬
‫ﻼ " ﻭﻳﻘﺎﻝ ﺃﻳﻀﹰﺎ ﰲ ﺍﻟﻜﻼﻡ ‪ .‬ﺃﺿﻠﻰ ﻋﻦ ﺍﻟﺴﺒﻴﻞ ﻭﳎﺎﺯﻩ ﻋﻦ ﺍﳊﻖ ﻭﺍﻟﺪﻳﻦ ‪.‬‬ ‫ﺿﻠﹸﻮﻧَﺎ ﺍﻟﺴﱠﺒﹺﻴ ﹶ‬‫" ﹶﻓﹶﺄ َ‬
‫" ﻭَﻗﹸﻮﻟﹸﻮﺍ ﹶﻗ ْﻮ ﹰﻻ َﺳﺪِﻳﺪﹰﺍ " ﻗﺼﺪﹰﺍ ‪ ،‬ﻗﺎﻝ ﺃﻭﺱ ﺑﻦ ﺣﺠﺮ ‪:‬‬
‫ﺤﺲﱡ ﻭﺗَﺴﹶﻔﻊُ‬
‫ﻭﻣﺎ ﺟَﺒُﻨﻮﺍ ﺇﱐ ﹶﺃ ُﺳﺪﱡ ﻋﻠﻴﻬ ُﻢ ‪ ...‬ﻭﻟﻜﻦ ﻟﻘﻮﹰﺍ ﻧﺎﺭﹰﺍ َﺗ ُ‬
‫ﻭﻳﺮﻭﻯ ‪ :‬ﻧﺎﺭﹰﺍ ﲣﺶ ﺗﻮﻗﺪ ‪ ،‬ﻭﲢﺲ ‪ :‬ﺗﺴﺘﺄﺻﻞ ؛ ﺃﺳﺪ ﺃﻗﻮﻝ ﻋﻠﻴﻬﻢ ﺍﻟﺴﺪﺍﺩ ‪ ،‬ﻳﻘﺎﻝ ﺃﺳﺪﺩﺕ ﺑﺎﻟﻘﻮﻡ ﺇﺫﺍ ﻗﻠﺖ ﻋﻠﻴﻬﻢ ﺣﻘﹰﺎ‬
‫ﻭﺳﺪﺩﹰﺍ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺳﺒﺄ‬

‫ﺽ " ﺃﻱ ﻳﺪﺧﻞ ﻭﻳﻐﻴﺐ ﻓﻴﻬﺎ ﻗﺎﻝ ﻃﺮﻓﺔ ‪:‬‬ ‫" َﻳ ْﻌﹶﻠﻢُ ﻣَﺎ َﻳِﻠ ﺞُ ﰲ ﺍ َﻷ ْﺭ ﹺ‬
‫ﺠ َﻦ ﻣﻮَﺍﳉﹰﺎ ‪َ ...‬ﺗﻀَﺎﻳﻖُ ﻋﻨﻬﺎ ﺃﻥ َﺗ َﻮﹶﻟﺠﱠﺄ ﺍﻹَﺑ ْﺮ‬ ‫ﺖ ﺍﻟﻘﻮَﺍﰲ ﻳﺘﱠﻠ ْ‬ ‫ﺭﺃﻳ ُ‬
‫" ﹶﻻ َﻳ ْﻐﺮُﺏُ َﻋ ْﻨﻪُ ِﻣ ﹾﺜﻘﹶﺎ ﹸﻝ ﹶﺫﺭﱠﺓ " ﺃﻱ ﻻ ﻳﺸﺬ ﻭﻻ ﻳﻐﻴﺐ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺃﻱ ﺯﻧﺔ ﺫﺭﺓ ‪.‬‬
‫" ﻭﺍﻟﺬﹼﹺﻳ َﻦ ﺳَﻌَﻮْﺍ ﰲ ﺁﻳَﺎﺗِﻨَﺎ ﻣﻌُﺎﺟﹺﺰﻳ َﻦ " ﺃﻱ ﻣﺴﺎﺑﻘﲔ ‪َ :‬ﺳﻌَﻮﺍ ‪ :‬ﻛﺬﺑﻮﺍ ‪.‬‬
‫ﻂ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ِﻛﺴَﻔﹰﺎ ِﻣ َﻦ ﺍﻟﺴﱠﻤﺎ ِﺀ " ﺃﻱ ﻗﻄﻌﹰﺎ ‪ ،‬ﻭﺍﺣﺪﻬﺗﺎ ﻛﺴﻔﺔ ‪ ،‬ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺳﺪﺭﺓ‬
‫ﺴ ِﻘ ﹾ‬
‫ﺽ ﹶﺃ ْﻭ ُﻧ ْ‬
‫ﻒ ﹺﺑ ﹺﻬ ْﻢ ﺍ َﻷ ْﺭ َ‬‫ﺴ ْ‬‫ﺨِ‬‫ﺸ ﹾﺄ َﻧ ْ‬
‫" ﺇ ﹾﻥ َﻧ َ‬
‫ﻭﺳﺪﺭ ‪.‬‬
‫ﻼ " ﺃﻱ ﺃﻋﻄﻴﻨﺎ ‪.‬‬ ‫ﻀﹰ‬ ‫" َﻭﹶﻟ ﹶﻘ ْﺪ ﺁﺗَﻴْﻨَﺎ ﺩَﺍﻭُ َﺩ ِﻣﻨﱠﺎ ﹶﻓ ْ‬
‫" ﻳَﺎ ﹺﺟﺒَﺎ ﹸﻝ ﹶﺃﻭﱢﰊ َﻣ َﻌﻪُ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ‪ :‬ﻭﻗﻠﻨﺎ ﺟﺒﺎﻝ ﹸﺃﻭﱢﺑﹺﻰ ﻣﻌﻪ ‪ ،‬ﻭﺍ ﻟﺘﺄﻭﻳﺐ ﺃﻥ ﻳﺒﻴﺖ ﰲ ﺃﻫﻠﻪ ﻗﺎﻝ‬
‫ﺳﻼﻣﺔ ﺑﻦ ﺟﻨﺪﻝ ‪:‬‬
‫ﺐ‬
‫ﺕ ﻭﺃﻧﺪﻳ ٍﺔ ‪ ...‬ﻭﻳﻮ ُﻡ َﺳﻴْﺮ ﺇﱃ ﺍﻷﻋﺪﺍﺀ ﺗﺄﻭﻳ ﹺ‬ ‫َﻳﻮْﻣﺎ ِﻥ ﻳﻮ ُﻡ ﻣﻘﺎﻣﺎ ٍ‬
‫ﺃﻱ ﺭﺟﻮﻉ ‪.‬‬
‫" ﻭَﺍﻟﻄﱠﻴْﺮَ " ﻧﺼﺐ ﻣﻦ ﻣﻜﺎﻧﲔ ﺃﺣﺪﳘﺎ ﻓﻴﻤﺎ ﺯﻋﻢ ﻳﻮﻧﺲ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ ﻋﻠﻰ ﻗﻮﻟﻪ ‪ " :‬ﻭﺳ ﺨﱠﺮﻧﺎ ﻟﻪ ﺍﻟﻄﲑ " ‪ .‬ﻭﺍﻵﺧﺮ ﻋﻠﻰ‬
‫ﻗﻮﻝ ﺍﻟﻨﺤﻮﻳﲔ ‪ " :‬ﻳﺎ ﺯﻳﺪ ﺃﻗﺒﻞ ﻭﺍﻟﺼﻠﺖ ‪ ،‬ﻧﺼﺐ ﻷﻧﻪ ﻻ ﳛﺴﻦ ﺍﻟﻨﺪﺍﺀ ﻓﻴﻤﺎ ﻓﻴﻪ ﺃﻟﻒ ﻭﻻﻡ ﻓﻨﺼﺐ ﻋﻠﻰ ﺇﻋﻤﺎﻝ ﺿﻤﲑ‬
‫ﻓﻌﻞ ﻛﺄﻧﻪ ﻗﺎﻝ ‪ :‬ﻭﺃﻋﲎ ﺍﻟﺼﻠﺖ ‪.‬‬
‫ﺕ " ﺃﻱ ﺩﺭﻭﻋﹰﺎ ﻭﺍﺳﻌﺔ ﻃﻮﻳﻠﺔ ‪.‬‬ ‫" ﹶﺃ ِﻥ ﹶﺃ ْﻋ َﻤ ﹾﻞ ﺳَﺎﹺﺑﻐَﺎ ٍ‬
‫ﺴ ْﺮ ِﺩ " ﻳﻘﺎﻝ ‪ :‬ﺩﺭ ﻉٌ ﻣﺴﺮﻭﺩﺓ ﺃﻱ ﻣﺴﻤﻮﺭﺓ ﺍﳊﻠﻖ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬ ‫" َﻭﹶﻗﺪﱢ ْﺭ ﰲ ﺍﻟ َ‬
‫ﺻَﻨﻊُ ﺍﻟﺴﻮﺍﺑﻎﹺ ُﺗﺒﱠ ُﻊ‬‫ﻭﻋﻠﻴﻬﻤﺎ ﻣﺴﺮﻭﺩﺗﺎﻥِ ﻗﻀﺎﳘﺎ ‪ ...‬ﺩﺍﻭ ُﺩ ﺃﻭ َ‬
‫ﻒ ‪ .‬ﻭﻳﻘﺎﻝ ‪ :‬ﺩﺳﺮﻩ ﺑﺎﻟﺮﻣﺢ ﺇﺫﺍ ﻃﻌﻨﻪ ‪.‬‬ ‫ﻣﺜﻞ ﺩِﺳﺎﺭ ﺍﻟﺴﻔﻴﻨﺔ ﻭﻫﻮ ﻣﺎ ﺧﺮﺯ ﺑﻪ ﻣﻦ ﻛﻨﺒﺎ ﹴﺭ ﺃﻭ ﻟﻴ ٍ‬
‫ﺢ " ﻣﻨﺼﻮﺑﺔ ‪ ،‬ﻋﻤﻞ ﻓﻴﻬﺎ " ﻭﺳ ﺨﱠﺮﻧﺎ ﻟﺴﻠﻴﻤﺎﻥ ﺍﻟﺮﻳﺢ " ‪.‬‬ ‫ﺴﹶﻠ ْﻴﻤَﺎ ﹶﻥ ﺍﻟﺮﱢﻳ َ‬
‫" َﻭِﻟ ُ‬
‫" ﻏﹸﺪُﻭﱡﻫَﺎ ﺷَﻬْﺮٌ َﻭ َﺭﻭَﺍ ُﺣﻬَﺎ ﺷَﻬْﺮٌ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﳌﻀﻤﺮ ﻓﻴﻪ ﻏﺪﻭﻫﺎ ﻛﺄﻧﻪ ﻏﺪﻭﻫﺎ ﻣﺴﲑﺓ ﺷﻬ ﹴﺮ ﻭﺭﻭﺍﺣﻬﺎ ﻣﺴﲑﺓ‬
‫ﺷﻬﺮ ‪.‬‬
‫" ﻭَﺃﹶﺳَﻠﹾﻨَﺎ ﹶﻟﻪُ ﻋَﻴ ْﻦ ﺍﻟِﻘ ﹾﻄ ﹺﺮ " ﺃﻱ ﺃﺟﺮﻳﻨﺎ ﻭﺃﺫﻧﺒﻨﺎ ﻭﺃﺳﻠﻨﺎ ‪.‬‬
 ‫ﺖ ﻗﺎﻝ ﻭﺿﺎﺡ ﺍﻟﻴﻤﻦ ‪:‬‬ ‫ﺐ " ﻭﺍﺣﺪﻫﺎ ﳏﺮﺍﺏ ﻭﻫﻮ ﻣﻘﺪﻡ ﻛﻞ ﻣﺴﺠﺪ ﻭﻣﺼﻠﻰ ﻭﺑﻴ ٍ‬ ‫" َﻣ ﺤَﺎﺭﹺﻳ َ‬
‫ﺏ ﺇﺫﺍ ﺟﺌﺘُﻬﺎ ‪ ...‬ﱂ ﺃﻟﻘﹶﻬﺎ ﺃﻭ ﺃﺭﺗﻘﻲ ﺳُﻠﻤّﺎ‬ ‫َﺭﺑﱠﺔﹸ ﳏﺮﺍ ﹴ‬
‫ﺏ " ﻭﺍﺣﺪﻬﺗﺎ ﺟﺎﺑﻴﺔ ﻭﻫﻲ ﺍﳊﻮﺽ ﺍﻟﺬﻱ ﳚﻲﺀ ﻓﻴﻪ ﺍﳌﺎﺀ ﻗﺎﻝ ‪:‬‬ ‫" َﻭ ﹺﺟﻔﹶﺎ ٍﻥ ﻛﹶﺎﹶﻟ ﺠْﻮﺍ ﹺ‬
‫ﺻﻬَﺎﺭﺟَﺎ ‪ ...‬ﻛﺄﻧﻪ ﺟﻠﺪ ﺍﻟﺴﻤﺎﺀ ﺧﺎﺭﺟﺎ‬ ‫ﺖ ﺟﺎﺑﻴ ﹰﺔ َ‬ ‫ﻓﺼﺒﱠﺤ ْ‬
‫ﺕ " ﻋﻈﺎﻡ ﻭﻳﻘﺎﻝ ‪ :‬ﺛﺎﺑﺘﺎﺕ ﺩﺍﺋﻤﺎﺕ ‪ ،‬ﻗﺎﻝ ﺯﻫﲑ ‪:‬‬ ‫" َﻭﹸﻗﺪُﻭ ﹴﺭ ﺭَﺍ ِﺳﻴَﺎ ٍ‬
‫ﺖ ﺃﻟﻘﹶﻮﺍ ﻋﻠﻴﻬﺎ ﺍﳌﹶﺮﺍﺳِﻴﺎ‬ ‫ﻭﺃﻳْﻦَ ﺍﻟﺬﻳﻦ ﳛﻀﺮﻭﻥ ﺟﹺﻔﺎﻧَﻪ ‪ ...‬ﺇﺫﺍ ﹸﻗﺪّﻣ ْ‬
‫ﺃﻱ ﺃﺛﺒﺘﻮﺍ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﺴﹶﺄَﺗﻪُ " ﻭﻫﻲ ﺍﻟﻌﺼﺎ ﺃﻭﺻﻠﻬﺎ ﻣﻦ ﻧﺴﺄﺕ ﻬﺑﺎ ﺍﻟﻐﻨﻢ ﻭﻫﻲ ﻣﻦ ﺍﳍﻤﺰ ﺍﻟﺬﻱ ﺗﺮﻛﺖ ﺍﻟﻌﺮﺏ ﺍﳍﻤﺰﺓ ﻣﻦ ﺃﲰﺎﺋﻬﺎ ‪.‬‬ ‫" َﺗ ﹾﺄﻛﹸﻞﹸ ِﻣﻨْ َ‬
‫ﻳﻨﺴﺄ ﻬﺑﺎ ﺍﻟﻐﻨﻢ ﺃﻱ ﻳﺴﻮﻗﻬﺎ ‪ ،‬ﻗﺎﻝ ﻃﺮﻓﺔ ﺑﻦ ﺍﻟﻌﺒﺪ ‪:‬‬
‫ﺐ ﻛﺄﻧﻪ ﹶﻇ ْﻬﺮُ ﺑُﺮﺟُ ِﺪ‬ ‫ﻭ َﻋﻨْﺲ ﻛﺄﻟﻮﺍﺡ ﺍﻹﺭﺍﻥ ﻧﺴ ﹾﺄﺗُﻬﺎ ‪ ...‬ﻋﻠﻰ ﻻﺣ ﹴ‬
‫ﻧﺴﺄﻬﺗﺎ ‪ :‬ﻧﺴﻘﺘﻬﺎ ﻭﻳﻬﻤﺰﻭﻥ ﺍﻟﻔﻌﻞ ﻣﻨﻬﺎ ﻛﻤﺎ ﺗﺮﻛﻮﺍ ﳘﺰﺓ ﺍﻟﻨﱯ ﻭﺍﻟﱪﻳﺔ ﻭﺍﳋﺎﺑﻴﺔ ﻭﻫﻲ ﻣﻦ ﺃﻧﺒﺄﺕ ﻭﻣﻦ ﺑﺮﺃﺕ ﻭﺧﺒﺄﺕ ﻗﺎﻝ‬
‫‪:‬‬
‫ﺖ ﻋﻠﻰ ﺍﳌِﻨْﺴﺎﺓ ﻣﻦ ِﻛَﺒ ﹴﺮ ‪ ...‬ﻓﻘﺪ ﺗﺒﺎﻋ َﺪ ﻋﻨﻚ ﺍﻟﻠﹼﻬ ُﻮ ﻭﺍﻟ َﻐ َﺰﻝﹸ‬ ‫ﺇﺫﺍ ﺩَﺑﺒ َ‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﻬﻤﺰﻫﺎ ﻓﻴﻘﻮﻝ ﻣﻨﺴﺄﺓ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﻚ ﺃ ْﺣﺒَﻼ‬
‫ﺃ ِﻣ ْﻦ ﺃﹶﺟﻞ َﺣْﺒ ﹴﻞ ﻻ ﺃﺑﺎﻙ ﺿﺮﺑﺘَﻪ ‪ ...‬ﲟﻨﺴَﺄ ٍﺓ ﻗﺪ ﺟﺮّ َﺣ ْﺒﻠﹸ َ‬

‫ﺐ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺨﺘﺼﺮ ﺍﻟﺬﻱ ﻓﻴﻪ ﺿﻤﲑ ﻷﻥ " ﺗﺒﻴﻨﺖ " ﰲ ﻣﻮﺿﻊ "‬ ‫ﺠﻦﱡ ﺃ ﹾﻥ ﻟﱠ ْﻮ ﻛﹶﺎﻧُﻮﺍ َﻳ ْﻌﹶﻠﻤُﻮ ﹶﻥ ﺍﻟ َﻐْﻴ َ‬‫ﺖ ﺍ ﹾﻟ ﹺ‬ ‫" ﻓﹶﻠﻤﱠﺎ َﺧﺮﱠ َﺗَﺒﻴﱠَﻨ ِ‬
‫‪ :‬ﺃﺑﺎﻧﺖ ﺍﳉﻦ ﻟﻠﻨﺎﺱ ﺃﻥ ﻟﻮ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺍﻟﻐﻴﺐ ﳌﺎ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﻌﺬﺍﺏ ﻭﻗﺪ ﻣﺎﺕ ﺳﻠﻴﻤﺎﻥ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ " ‪.‬‬
‫ﺏ ﻭﻳﻬﻤﺰﻩ ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﻻ ﻳﻨﻮﻥ ﻓﻴﻪ ﳚﻌﻠﻪ ﺍﺳﻢ‬ ‫ﺴﺒَﺎ ٍﺀ ﰲ َﻣﺴَﺎ ِﻛﻨﹺﻬ ﹺﻢ " ﻳﻨﻮﻥ " َﺳَﺒﹶﺄ " ﺑﻌﻀﻬﻢ ﻷﻧﻪ ﳚﻌﻠﻪ ﺍﺳﻢ ﺃ ﹴ‬ ‫" ﹶﻟ ﹶﻘ ْﺪ ﻛﹶﺎ ﹶﻥ ِﻟ َ‬
‫ﺃﺭﺽ‪.‬‬
‫" َﺳ ْﻴ ﹶﻞ ﺍﹶﻟﻌِﺮ َﻡ " ﻭﺍﺣﺪﻫﺎ ﻋﺮﻣﺔ ﻭﻫﻮ ﺑﻨﺎﺀ ﻣﺜﻞ ﺍﳌﺸﺎﺭ ﳛﺒﺲ ﺑﻪ ﺍﳌﺎﺀ ﺑﺒﻨﺎﺀ ﻓﻴﺸﺮﻑ ﺑﻪ ﻋﻠﻰ ﺍﳌﺎﺀ ﰲ ﻭﺳﻂ ﺍﻷﺭﺽ ﻭﻳﺘﺮﻙ‬
‫ﻓﻴﻪ ﺳﺒﻴﻞ ﻟﻠﺴﻔﻴﻨﺔ ﻓﺘﻠﻚ ﺍﻟﻌﺮﻣﺎﺕ ﻭ ﺍﺣﺪﻫﺎ ﻋﺮﻣﺔ ﻭﺍﳌﺴﺎﺭ ﺑﻠﺴﺎﻥ ﺍﻟﻌﺠﻢ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻭﰲ ﺫﺍﻙ ﻟﻠﻤﺆﺗﺴﻰ ﺇﹺﺳﻮَﺓﹲ ‪ ...‬ﻭﻣﹾﺄ ﹺﺭﺏُ ﻗﹶﻔًّﻰ ﻋﻠﻴﻬﺎ ﺍ ﹾﻟ َﻌ ﹺﺮ ْﻡ‬
‫ﺭُﺧﺎﻡٌ ﺑﻨﺎﻩ ﳍﻢ ِﺣ ْﻤَﻴ ٌﺮ ‪ ...‬ﺇﺫﺍ ﺟﺎﺵ ﺩُﻓﹼﺎﻋُﻪ ﱂ ﻳﺮ ْﻡ‬
‫ﺃﻱ ﺣﺒﺴﻪ ﻭﻗﺎﻝ ﺁﺧﺮ ‪:‬‬
‫ﺏ ﺇﺫ ‪ ...‬ﻳﺒﻨﻮﻥ ﻣﻦ ﺩﻭﻥ َﺳﻴْﻠﻪ ﺍﻟ َﻌﺮﹺﻣﺎ‬ ‫ﻣﻦ َﺳَﺒﹶﺄ ﺍﳊﺎﺿﺮﻳ َﻦ ﻣﺄﺭ َ‬
‫ﻂ " ﻭﺍﳋﻤﻂ ﻛﻞ ﺷﺠﺮﺓ ﺫﻱ ﺷﻮﻙ ﻭﺍﻷﻛﻞ ﻫﻮ ﺍﳉﲎ " ﺭَﺑﱠﻨَﺎ ﺑَﺎﻋ ْﺪ َﺑ ْﻴ َﻦ ﹶﺃ ْﺳﻔﹶﺎ ﹺﺭﻧَﺎ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻟﺪّﻋﺎﺀ ﻭﻗﺮﺃﻩ‬ ‫" ﺃﹸﻛﹸ ﹴﻞ َﺧ ْﻤ ٍ‬
‫ﻗﻮﻡ " ﺭﺑﻨﺎ ﺑّﻌﱢ ْﺪ ﺑﲔ ﺃﺳﻔﺎﺭﻧﺎ " ‪.‬‬
‫ﻕ " ﺃﻱ ﻗﻄﻌﻨﺎﻫﻢ ﻭﻓﺮﻗﻨﺎﻫﻢ ‪.‬‬ ‫" َﻭ َﻣﺰﱠ ﹾﻗﻨَﺎ ُﻫ ْﻢ ﹸﻛﻞﱠ ُﻣﻤّﺰﱠ ﹴ‬
‫ﺲ ﹶﻇﻨﱠﻪُ " ﳐﻔﻒ ﻭﻣﺜﻘﻞ ﻭﳎﺎﺯﻩ ﺃﻧﻪ ﻭﺟﺪ ﻇﻨﻪ ﻬﺑﻢ ﺻﺎﺩﻗﹰﺎ ‪.‬‬ ‫ﻕ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹺﺇ ْﺑﻠِﻴ ُ‬‫ﺻﺪﱠ َ‬ ‫" َﻭﹶﻟ ﹶﻘ ْﺪ َ‬
‫" ﺇﻻﱠ ِﻟَﻨ ْﻌﹶﻠ َﻢ َﻣﻦُ ﻳُ ْﺆ ِﻣﻦُ ﺑﹺﺎﻵ ِﺧ َﺮ ِﺓ " ﳎﺎﺯﻩ ‪ :‬ﺇﻻﹼ ﻟﻨﻤﻴﺰ ‪.‬‬
‫ﲑ " ﺃﻱ ﻣﻦ ﻣﻌﲔ ‪.‬‬ ‫" ِﻣ ْﻦ ﹶﻇ ﹺﻬ ﹴ‬
‫ﻉ َﻋ ْﻦ ﻗﹸﻠﻮﹺﺑ ﹺﻬ ْﻢ " ﺃﻱ ﺍﺫﻫﺐ ﻋﻦ ﻗﻠﻮﻬﺑﻢ ‪.‬‬ ‫" َﺣﺘﱠﻰ ﺇﺫﹶﺍ ﻓﹸﺰﱢ َ‬
‫ﺤﻖﱠ " ﻣﻨﺼﻮﺏ ﻷﻧﻪ ﳐﺘﺼﺮ ﻛﺄﻧﻪ ‪ :‬ﻗﺎﻟﻮﺍ ﻗﺎﻝ ﺭﺑﻨﺎ ﺍﳊﻖ ‪ ،‬ﻭﻗﺪ ﺭﻓﻌﻪ ﹶﻟﺒﹺﻴﺪ ﻭﻻ ﺃﻇﻨﻪ ﺇﻻ‬ ‫" ﻗﹶﺎﻟﹸﻮﺍ ﻣَﺎﺫﹶﺍ ﻗﹶﺎ ﹶﻝ َﺭﺑﱡ ﹸﻜ ْﻢ ﻗﹶﺎﻟﹸﻮﺍ ﺍﹾﻟ َ‬
 ‫ﺍﺣﺘﻴﺎﺟﹰﺎ ﺇﱃ ﺍﻟﻘﺎﻓﺒﺔ ﻗﺎﻝ ‪:‬‬
‫ﺐ ﻓﻴُﻘﻀﻲ ﺃﻡ ﺿﻼﻝﹲ ﻭﺑﺎﻃ ﹸﻞ‬ ‫ﺤ ٌ‬
‫ﺃﻻ ﺗﺴﺄﻻﻥ ﺍﳌﺮ َﺀ ﻣﺎﺫﺍ ﳛﺎ ﹺﻭﻝﹸ ‪ ...‬ﹶﺃَﻧ ْ‬
‫ﲔ " ﳎﺎﺯﻩ ‪ :‬ﺇﻧﺎ ﻟﻌﻠﻰ ﻫﺪﻯ ﻭﺇﻳﺎﻛﻢ ﺇﻧﻜﻢ ﰲ ﺿﻼﻝ ﻣﺒﲔ ﻷﻥ ﺍﻟﻌﺮﺏ ﺗﻀﻊ "‬ ‫ﻼ ﹴﻝ ﻣﱡﹺﺒ ﹺ‬
‫ﺿﹶ‬‫" ﻭَﺇﹺﻧﺎﹶ ﻭَﺇﻳﱠﺎ ﹸﻛ ْﻢ ﹶﻟ َﻌﻠﹶﻰ ُﻫﺪًﻯ ﺃﹶﻭ ﻓِﻲ َ‬
‫ﺃﻭ " ﰲ ﻣﻮﺿﻊ ﻭﺍﻭ ﺍﳌﻮﺍﻻﺓ ﻗﺎﻝ ‪:‬‬
‫ﺖ ﻬﺑﻢ ﻃﹸ َﻬﻴﱠ ﹶﺔ ﻭﺍﳋِﺸﺎﺑﺎ‬ ‫ﺃﺛﻌﻠﺒ ﹶﺔ ﺍﻟﻔﻮﺍﺭﺱ ﺃﻭ ﺭﻳﺎﺣﺎ ‪ ...‬ﻋَﺪﹶﻟ َ‬
‫ﻳﻌﲎ ﺃﺛﻌﻠﺒﺔ ﻭﺭﻳﺎﺣﹰﺎ ‪ .‬ﻭﻗﺎﻝ ﻗﻮﻡ ﻗﺪ ﻳﺘﻜﻠﻢ ﻬﺑﺬﺍ ﻣﻦ ﻻ ﻳﺸﻚ ﰲ ﺩﻳﻨﻪ ﻭﻗﺪ ﻋﻠﻤﻮﺍ ﺃﻬﻧﻢ ﻋﻠﻰ ﻫﺪﻯ ﻭﺃﻭﻟﺌﻚ ﰲ ﺿﻼﻝ‬
‫ﻣﺒﲔ ﻓﻴﻘﺎﻝ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻛﻼﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﻬﺰﺍﺀ ﻳﻘﺎﻝ ﻫﺬﺍ ﳍﻢ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ‪:‬‬
‫ﺸ ْﻴ ﹴﺮ ‪ ...‬ﻃﹶﻮﺍ ﹶﻝ ﺍﻟﺪﻫﺮ ﻣﺎ ﺗَﻨﺴﻰ َﻋِﻠﻴَﺎ‬ ‫ﻳﻘﻮ ﹸﻝ ﺍﻷﺭﺫﻟﻮﻥ ﺑﻨﻮ ﻗﹸ َ‬
‫ﺑﻨﻮ ﻋﻢﱢ ﺍﻟﻨﱯﱢ ﻭﺃﹶﻗﺮﺑﻮﻩ ‪ ...‬ﺃﹶﺣﺐﱡ ﺍﻟﻨﺎﺱ ﻛﻠﱢﻬﻢ ﺇﹶﻟﻴّﺎ‬
‫ﺖ ﲟﺨﻄِﺊ ﺇﻥ ﻛﺎﻥ ﹶﻏﻴّﺎ‬ ‫ﻓﺈﻥ ﻳﻚ ﺣﺒﱡﻬ ْﻢ ﺭﺷﺪﹰﺍ ﺃﹸﺻﺒْﻪ ‪ ...‬ﻭﻟﺴ ُ‬
‫ﺤﻖﱢ " ﺃﻱ ﳛﻜﻢ ﺑﻴﻨﻨﺎ ‪.‬‬ ‫" ﹸﺛﻢﱠ َﻳ ﹾﻔَﺘ ﺢُ َﺑ ْﻴَﻨﻨَﺎ ﺑﹺﺎﹾﻟ َ‬
‫ﺱ " ﺃﻱ ﺇﻻ ﻋﺎﻣﹰﺎ ‪.‬‬ ‫" َﻭﻣَﺎ ﹶﺃ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻙ ﹺﺇﻻﹼ ﻛﹶﺎﻓﱠ ﹸﺔ ﻟِﻠﻨﱠﺎ ﹺ‬
‫" َﻣﺘَﻰ ﻫَﺬﹶﺍ ﺍ ﹾﻟ َﻮ ْﻋ ُﺪ " ﻭﺍﻟﻮﻋﻴﺪ ﻭﺍﳌﻴﻌﺎﺩ ﻭﺍﺣﺪ ‪.‬‬
‫ﺠَﻌ ﹶﻞ ﹶﻟﻪُ ﹶﺃ ْﻧﺪَﺍﺩﹰﺍ " ﺃﻱ ﺃﺿﺪﺍﺩ ‪ ،‬ﻭﺍﺣﺪﻩ ﻧﺪ ﻭﺿﺪ ﻗﺎﻝ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ‪:‬‬ ‫" َﻭَﻧ ْ‬
‫ﺖ ﻟﻪ ﺑﹺﻨﺪﱢ ‪ ...‬ﻓﺸَﺮﱡﻛﻤﺎ ﳋﲑﻛﻤﺎ ﺍﻟِﻔﺪَﺍﺀُ‬ ‫ﺃﻬﺗﺠﻮﻩ ﻭﻟﺴ َ‬
‫ﺠ ْﺰ َﻭ ﹾﻥ ﺇﹺﻻ ﻣَﺎ ﻛﺎﻧَﻮُﺍ َﻳ ْﻌ َﻤﻠﹸﻮﻥ " ﳎﺎﺯﻫﺎ ﻫﺎﻫﻨﺎ ﳎﺎﺯ ﺍﻹﳚﺎﺏ ﻭﻟﻴﺲ ﺑﺎﺳﺘﻔﻬﺎﻡ ‪ ،‬ﳎﺎﺯﻩ ‪ :‬ﻣﺎ ﳚﺰﻭﻥ ﺇﻻ ﻣﺎ ﻛﺎﻧﻮﺍ‬ ‫" َﻫ ﹾﻞ َﻳ ُ‬
‫ﻳﻌﻠﻤﻮﻥ ‪.‬‬
‫" ﹺﺇﻻﹼ ﻗﹶﺎ ﹶﻝ ﻣُﺘْﺮَﻓﹸﻮﻫَﺎ " ﻛﻔﺎﺭﻫﺎ ﺍﳌﺘﻜﱪﻭﻥ ‪.‬‬
‫ﻕ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ َﻭَﻳﻘﹾ ِﺪﺭُ " ﻳﺒﺴﻂ ‪ :‬ﻳﻮﺳﻊ ﻭﻳﻜﺜﺮ " ﻭﻳﻘﺪﺭ " ﻣﻦ ﻗﻮﻝ ﺍﷲ ‪ " :‬ﻗﹸ ِﺪ َﺭ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺭْﺯﻗﹸﻪُ " ‪.‬‬ ‫" ﹸﻗ ﹾﻞ ﹺﺇﻥﱠ َﺭﺑﱢﻲ َﻳْﺒﺴُﻂﹸ ﺍﻟﺮﱢ ْﺯ َ‬
‫" ﻭَﻣﺎ ﹶﺃ ْﻣﻮَﺍﹸﻟ ﹸﻜ ْﻢ َﻭ ﹶﻻ ﺃ ْﻭ ﹶﻻﺩُﻛﹸ ْﻢ ﺑﹺﺎﻟﹼﺘِﻲ ﺗُ ﹶﻘﺮﱢﺑُﻜﹸ ْﻢ ﻋِﻨْﺪَﻧَﺎ ﺯ ﹾﻟﻔﹶﻰ " ﳎﺎﺯ " ﺯُﻟﻔﹶﻰ " ﲟﺎ ﻳﻘﻊ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻭﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﺳﻮﺍﺀ ‪.‬‬
‫ﻭﺯﻟﻔ َﻰ ‪ :‬ﻗﺮﰉ ﻭﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺸﺮﻛﲔ ﳜﱪ ﻋﻦ ﺃﺣﺪﳘﺎ ﺑﻠﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻤﺎ ﻭﻳﻜﻒ ﻋﻦ ﺍﻵﺧﺮ ﻭﻗﺪ ﺩﺧﻞ ﻣﻌﻪ ﰲ ﺍﳌﻌﲎ‬
‫ﻓﻤﺠﺎﺯﻫﺎ ‪ :‬ﻭﻣﺎ ﺃﻣﻮﺍﻟﻜﻢ ﺑﺎﻟﱵ ﺗﻘﺮﺑﻜﻢ ﺇﻟﻴﻨﺎ ُﺯﻟﹾﻔﻰ ﻭﻻ ﺃﻭﻻﺩﻛﻢ ﺃﻳﻀﹰﺎ ﻓﺎﳋﱪ ﺑﻠﻔﻆ ﺃﺣﺪﳘﺎ ﻭﻗﺪ ﺩﺧﻞ ﻣﻌﻪ ﰲ ﺍﳌﻌﲎ ﻭﻟﻮ‬
‫ﲨﻊ ﺧﱪﳘﺎ ﻟﻜﺎﻥ ﳎﺎﺯﻩ ‪ :‬ﻭﻣﺎ ﺃﻣﻮﺍﻟﻜﻢ ﻭﻻ ﺃﻭﻻﺩﻛﻢ ﺑﺎﻟﺬﻳﻦ ﻳﻘﺮﺑﻮﻧﻜﻢ ﻋﻨﺪﻧﺎ ﺯﻟﻔﻰ ﻷﻥ ﺍﻟﻌﺮﺏ ﺇﺫﺍ ﺃﺷﺮﻛﻮﺍ ﺑﲔ‬
‫ﺍﻵﺩﻣﻴﲔ ﻭﺍﳌﻮﺍﺕ ﻏﻠﺐ ﺗﻘﺪﻡ ﻓﻌﻞ ﺍﻵﺩﻣﻴﲔ ﻋﻠﻰ ﻓﻌﻞ ﺍﳌﻮﺍﺕ ‪.‬‬

‫ﺤﺸُﺮُﻫُ ْﻢ َﺟﻤِﻴﻌﹰﺎ ﹸﺛﻢﱠ َﻳﻘﹸﻮ ﹸﻝ ِﻟ ﹾﻠﻤَﻜﻠﹶﺎِﺋ ﹶﻜ ِﺔ ﹶﺃ َﻫﺆُ ﹶﻻ ِﺀ ﹺﺇﺑﱠﺎ ﹸﻛ ْﻢ ﻛﺎﻧَﻮُﺍ َﻳ ْﻌُﺒﺪُﻭ ﹶﻥ " ﳎﺎﺯ ﺍﻷﻟﻒ ﻫﺎ ﻫﻨﺎ ﳎﺎﺯ ﺍﻹﳚﺎﺏ ﻭﺍﻹﺧﺒﺎﺭ‬ ‫" َﻭَﻳ ْﻮ َﻡ َﻳ ْ‬
‫ﻭﺍﻟﺘﻘﺮﻳﺮ ﻭﻟﻴﺴﺖ ﺑﺄﻟﻒ ﺍﻻﺳﺘﻔﻬﺎﻡ ﺑﻞ ﻫﻲ ﺗﻘﺮﻳﺮ ﻟﻠﺬﻳﻦ ﻋﺒﺪﻭ ﺍﳌﻼﺋﻜﺔ ﻭﺃﺑﺲٌ ﳍﻢ ﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﺡ‬
‫ﲑ ﻣﻦ ﺭﻛِﺐ ﺍﹶﳌﻄﹶﺎﻳَﺎ ‪ ...‬ﻭﺃﻧَﺪﻯ ﺍﻟﻌﺎﳌﲔ ﺑُﻄﻮ ﹶﻥ ﺭَﺍ ﹺ‬ ‫ﺃﻟﺴﺘ ْﻢ ﺧ َ‬
‫" َﻭﻣَﺎ َﺑﹶﻠﻐُﻮﺍ ِﻣ ْﻌﺸَﺎ َﺭ ﻣَﺎ ﺁَﺗ ْﻴﻨَﺎ ُﻫ ْﻢ " ﺃﻱ ﻋﺸﺮ ﻣﺎ ﺃﻋﻄﻴﻨﺎﻫﻢ ‪.‬‬
‫ﻒ ﻛﹶﺎ ﹶﻥ ﻧَﻜﹺﻴ ﹺﺮ " ﺃﻱ ﺗﻐﻴﲑﻱ ﻭﻋﻘﻮﺑﱵ ‪.‬‬ ‫" ﹶﻓ ﹶﻜ ْﻴ َ‬
‫" ﻣَﺜﹾﻨَﻰ َﻭﻓﹸﺮَﺍﺩَﻯ " ﺍﺛﻨﲔ ﺍﺛﻨﲔ ﻭﻓﺮﺩﹰﺍ ﻓﺮﺩﹰﺍ ﻭﻻ ﻳﻨﻮﻥ ﰲ ﻣﺜﲎ ‪ ،‬ﺯﻋﻢ ﺍﻟﻨﺤﻮﻳﻮﻥ ﻷﻧﻪ ﺻﺮﻑ ﻋﻦ ﻭﺟﻬﻪ ‪.‬‬
‫ﺏ " ﺃﻱ ﻳﺄﰐ ﺑﺎﳊﻖ ‪ " .‬ﺃﻧﱠﻰ ﹶﻟ ُﻬ ْﻢ " ﺃﻱ ﻛﻴﻒ ﳍﻢ ﻭﺃﻳﻦ ‪.‬‬ ‫ﺤﻖﱢ َﻋ ﻼﹼﻡُ ﺍﻟ ُﻐﻴُﻮ ﹺ‬ ‫" ﹸﻗ ﹾﻞ ﹺﺇﻥﱢ َﺭﺑﱢﻲ َﻳ ﹾﻘ ِﺬﻑُ ﺑﹺﺎ ﹾﻟ َ‬
‫ﺖ َﺗﻨُﻮﺵ " ﻭﻫﻮ ﺍﻟﺘﻨﺎﻭﻝ ﻗﺎﻝ ﻏﻴﻼﻥ ‪:‬‬ ‫ﺵ " ﳚﻌﻠﻪ ﻣﻦ ﱂ ﻳﻬﻤﺰﻩ " ﻣﻦ ﻧﺸ َ‬ ‫" ﺍﻟﺘﱠﻨَﺎ ْﻭ ُ‬
‫ﺽ َﻧﻮْﺷﹰﺎ ﻣِﻦ ﻋَﻼ‬ ‫ﺵ ﺍﳊﻮ َ‬ ‫ﻓ ْﻬ َﻲ ﺗﻨﻮ ُ‬
 ‫ﺖ ﺇﻟﻴﻪ " ﻭﻫﻮ ﻣﻦ ﺑﻌﺪ ﺍﳌﻄﻠﺐ ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬ ‫ﻭﻣﻦ ﳘﺰﺓ ﺟﻌﻠﻪ ﻣﻦ " ﻧﺄﺷ ُ‬
‫ﺵ‬
‫ﹶﺃ ﹾﻗ َﻤ ﺤِﲏ ﺟﺎ ُﺭ ﺃﺑﹺﻲ ﺍﳋﺎﻣُﻮﺵ ‪ ...‬ﺇﻟﻴﻚ ﻧَﺎﺷﻲ ﺍﻟﻘﹶﺪَﺭ ﺍﻟﻨﱠﺆﻭ ﹺ‬
‫" ﹶﻛﻤَﺎ ﻓﹸ ِﻌ ﹶﻞ ﹺﺑﹶﺄ ْﺷﻴَﺎ ِﻋ ِْﻪ ِﻣ ْﻦ ﹶﻗ ْﺒﻞﹸ " ﻳﻘﺎﻝ ‪ :‬ﺷﻴﻌﺔ ﻭﺍﳉﻤﻴﻊ ﺷﻴﻊ ﰒ ﲨﻌﻮﺍ ﺷﻴﻌﹰﺎ ﻓﻘﺎﻟﻮﺍ ‪ :‬ﺃﺷﻴﺎﻉ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳌﻼﺋﻜﺔ‬

‫ﻉ " ﳎﺎﺯﻩ ‪ :‬ﺍﺛﻨﲔ ﻭﺛﻼﺛﺔ ﻭﺃﺭﺑﻌﺔ ﻓﺰﻋﻢ ﺍﻟﻨﺤﻮﻳﻮﻥ ﺃﻧﻪ ﳑﺎ ﺻﺮﻑ ﻋﻦ ﻭﺟﻬﻪ ﱂ ﻳﻨﻮﻥ ﻓﻴﻪ ﻗﺎﻝ ﺻﺨﺮ ﺑﻦ‬ ‫ﺙ َﻭ ْﺭﺑَﺎ َ‬ ‫ﻼ ﹶ‬ ‫" ﻣَﺜﹾﻨَﻰ ﻭﺛﹸ ﹶ‬
‫ﻋﻤﺮﻭ ‪:‬‬
‫ﺲ ﺍﳌﹸ ْﺪﹺﺑ ﹺﺮ‬
‫ﺖ ﻣُﺮّ ﹶﺓ ﻣﺜﻞ ﺃ ْﻣ ﹺ‬ ‫ﻭﻟﻘﺪ ﻗﺘ ﹾﻠﺘُﻜ ُﻢ ﺛﹸﻨﺎ َﺀ ﻭﻣَﻮﺣَﺪﺍ ‪ ...‬ﻭﺗﺮﻛ ُ‬
‫ﻀ ﱡﻞ َﻣ ْﻦ ﻳﺸَﺎ ُﺀ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﻜﻔﻮﻑ ﻋﻦ ﺧﱪﻩ ﻟﺘﻤﺎﻣﻪ ﻋﻨﺪ ﺍﻟﺴﺎﻣﻊ‬ ‫ﷲ ُﻳ ِ‬ ‫" ﹶﺃﹶﻓ َﻤ ْﻦ ﺯُﻳﱢ َﻦ ﹶﻟ ُﻪ ﺳﻮ ُﺀ َﻋ َﻤِﻠ ِﻪ ﹶﻓﺮَﺁ ُﻩ َﺣﺴَﻨﹰﺎ ﻓﺈﻥﱠ ﺍ َ‬
‫ﻓﺎﺧﺘﺼﺮ ﰒ ﺍﺳﺘﺄﻧﻒ ﻓﻘﺎﻝ ‪ " :‬ﻓﺈﻥ ﺍﻟﻠﹼﻪ ﻳﻀﻞ ﻣﻦ ﻳﺸﺎﺀ " ‪.‬‬
‫ﺴ ﹾﻘﻨَﺎ ُﻩ " ﻓﺘﺜﲑ ﺃﻱ ﲡﻤﻊ ﻭﲡﻲﺀ ﺑﻪ ﻭﲣﺮﺟﻪ ﻭﳎﺎﺯ " ﻓﺴﻘﻨﺎﻩ " ﳎﺎﺯ ﻓﻨﺴﻮﻗﻪ ﻭﺍﻟﻌﺮﺏ ﻗﺪ‬ ‫ﺡ ﻓﹶﺘﺜﹸﹺﻴﺮُ َﺳ ﺤَﺎﺑﹰﺎ ﹶﻓ ُ‬‫" ﹶﺃ ْﺭ َﺳ ﹶﻞ ﺍﻟﺮﱢﻳَﺎ َ‬
‫ﺗﻀﻊ " ﻓﻌﻠﻨﺎ " ﰲ ﻣﻮﺿﻊ " ﻧﻔﻌﻞ " ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﱀ َﺩﹶﻓﻨَﻮﺍ‬
‫ﺇﹺﻥ ﻳَﺴﻤﻌﻮﺍ ﺭﹺﻳﺒﺔ ﻃﺎﺭﻭﺍ ﻬﺑﺎ ﹶﻓﺮَﺣﹰﺎ ‪ ...‬ﻣﻨﹺﻲ ﻭﻣﺎ ﻳَﺴﻤﻌﻮﺍ ﻣﻦ ﺻﺎ ﹴ‬
‫ﰲ ﻣﻮﺿﻊ " ﻳﻄﲑﻭﺍ " ﻭ " ﻳﺪﻓﻨﻮﺍ " ‪.‬‬
‫" ﺍﻟَﻨﺸُﻮ ُﺭ " ﻣﺼﺪﺭ ﺍﻟﻨﺎﺷﺮ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺱ ﳑﱠﺎ ﺭﺃﻭﺍ ‪ ...‬ﻳﺎ ﻋﺠﺒﺎ ﻟِﻠﻤﱢﻴﺖ ﺍﻟﻨﺎﺷ ﹺﺮ‬ ‫ﺣﺘّﻰ ﻳﻘﻮﻝ ﺍﻟﻨﺎ ُ‬
‫ﺕ " ﻛﺴﺒﻮﻥ ﻭﳚﺘﺮﺣﻮﻥ ‪.‬‬ ‫" َﻳ ْﻤ ﹸﻜﺮُﻭ ﹶﻥ ﺍﻟﺴﱠﻴﱢﺌﹶﺎ ِ‬
‫" ﻫَﺬﹶﺍ َﻋﺬﹾﺏ ﻓﺮﺍﺕٌ ﺳَﺎﺋﻎﹲ َﺷﺮَﺍُﺑ ُﻪ ﻭَﻫَﺬﹶﺍ ﻣِﻠﹾ ﺢٌ ﺃﹸﺟَﺎﺝٌ " ﺍﻟﻔﺮﺍﺕ ﺃﻋﺬﺏ ﺍﻟﻌﺬﺏ ﻭﺍﻻﺟﺎﺝ ﺃﻣﻠﺢ ﺍﳌﻠﻮﺣﺔ ‪.‬‬
‫" ﻓِﻴ ِﻪ َﻣﻮَﺍ ِﺧ َﺮ " ﺗﻘﺪﻳﺮﻫﺎ ﻓﻮﺍﻋﻞ ﻣِﻦ " ﳐﺮﺕ ﺍﻟﺴﻔ ُﻦ ﺍﳌﺎ َﺀ " ﻭﺍﳌﻌﲎ ‪ :‬ﺷﻘﱠﺖ ‪.‬‬
‫ﺠﺮﹺﻱ َﻷ ﹺﺟ ٍﹶﻞ ﻣُﺴَﻤﱠﻰ " ﳎﺎﺯﻩ ﳎﺎﺯ ﻣﺎ ﺧﺮﺝ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻭﺍﳌﻮﺍﺕ ﳐﺮﺝ ﺍﻵﺩﻣﻴﲔ ‪.‬‬ ‫" ﹸﻛ ﱞﻞ َﻳ ْ‬
‫ﲑ " ﻭﻫﻮ ﺍﻟﻔﻮﻗﺔ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﻨﻮﺍﺓ ‪.‬‬ ‫" ﻣَﺎ َﻳ ْﻤِﻠﻜﹸﻮ ﹶﻥ ِﻣ ْﻦ ِﻗ ﹾﻄ ِﻤ ﹴ‬
‫" َﻭ ﹶﻻ َﺗ ﹺﺰﺭُ ﻭَﺍ ﹺﺯ َﺭ ﹲﺓ ﹺﻭ ْﺯ َﺭ ﹸﺃ ْﺧﺮَﻯ " ﳎﺎﺯﻩ ‪ :‬ﻭﻻ ﲢﻤﻞ ﺁﲦﺔ ﺇﰒ ﺃﺧﺮﻯ ‪ ،‬ﻭﺯﺭﺗﻪ ﺃﻱ ﻓﻌﻠﺘﻪ ﺃﻱ ﺃﲦﺘﻪ ﻫﻲ ‪.‬‬
‫ﺤﺮُﻭ ُﺭ " ﺍﳊﺮﻭﺭ ﺑﺎﻟﻨﻬﺎﺭ ﻣﻊ ﺍﻟﺸﻤﺲ ﻫﺎﻫﻨﺎ ﻭﻛﺎﻥ ﺭﺅﺑﺔ ﻳﻘﻮﻝ ‪ :‬ﺍﳊﺮﻭﺭ ﺑﺎﻟﻠﻴﻞ ﻭﺍﻟﺴﻤﻮﻡ ﺑﺎﻟﻨﻬﺎﺭ ؛‬ ‫" ﺍﻟﻈﱢ ﱡﻞ َﻭ ﹶﻻ ﺍ ﹾﻟ َ‬
‫ﺴ ﺠُﻮ ﹺﺭ‬
‫ﺖ ﹶﻟﻮَﺍ ِﻣﻊُ ﺍﳊﹶﺮﻭ ﹺﺭ ‪ ...‬ﺑﹺﺮَﻗﹾﺮَﻗﹶﺎﻥِ ﺁﳍﹰﺎ ﺍﹶﳌ ْ‬ ‫ﻭَﻧﺴَﺠ ْ‬
‫ﻕ ﺍﳊﺮﻳﺮ‬ ‫ﺴ َﺮ ﹺ‬ ‫ﺳَﺒﺎﺋﺒﹰﺎ ﻛ َ‬
‫" ﹸﺛﻢﱠ ﹶﺃ َﺧ ﹾﺬﺕُ ﺍﻟﱠﺬِﻳ َﻦ ﹶﻛ ﹶﻔﺮُﻭﺍ " ﺃﻱ ﻓﻌﺎﻗﺒﺖ ‪.‬‬
‫ﲑ " ﺃﻱ ﺗﻐﲑﻱ ﻭﻋﻘﻮﺑﱵ ‪.‬‬ ‫ﻒ ﻛﹶﺎ ﹶﻥ ﻧﹺﻜ ﹺ‬ ‫" ﹶﻓ ﹶﻜ ْﻴ َ‬
‫" ﻭَﻏﹶﺮَﺍﺑﹺﻴﺐُ ﺳُﻮﺩٌ " ﻣﻘﺪﻡ ﻭﻣﺆﺧﺮ ﻷﻧﻪ ﻳﻘﺎﻝ ‪ :‬ﺃﺳﻮﺩ ﻏﺮﺑﻴﺐ ‪.‬‬
‫ﺨَﺘﻠِﻒ ﺃﹶﻟﹾﻮَﺍﻧُﻪُ " ﳎﺎﺯﻩ ‪ :‬ﻣﻦ ﻫﺆﻻﺀ ﲨﻴﻊ ﳐﺘﻠﻒ ﺃﻟﻮﺍﻧﻪ ﻭﻣﻦ ﺃﻭﻟﺌﻚ ﲨﻴﻊ ‪ ،‬ﻛﺬﺍﻙ ﻭﻗﺪ‬ ‫ﺱ ﻭَﺍﻟﺪﱠﻭَﺍﺏﱢ ﻭَﺍﻷ ْﻧﻌَﺎ ﹺﻡ ُﻣ ْ‬ ‫" ﻭَﻣ َﻦ ﺍﻟﻨﱠﺎ َ‬
‫ﺽ ﺇﻻﹼ َﻋﻠﹶﻰ ﺍﻟﻠِﻪ ﹺﺭ ْﺯﻗﹶﻬﺎ " ﰒ ﻫﺬﻩ‬
‫ﺟﺎﺀﺕ ﺍﻟﺪﻭﺍﺏ ﲨﻠﺔ ﳉﻤﻴﻊ ﺍﻟﻨﺎﺱ ﻭﺍﳊﻴﻮﺍﻥ ﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ﻗﺎﻝ " َﻭﻣَﺎ ِﻣ ْﻦ ﺩَﺍﺑﱠ ِﺔ ﰲ ﺍﻷ ْﺭ ﹺ‬
‫ﺍﻵﻳﺔ ﻣﻠﺨﺼﺔ ﻣﻔﺮﻗﺔ ﻓﺠﺎﺀﺕ ﺍﻟﺪﻭﺍﺏ ﻣﺎ ﺧﻼ ﺍﻟﻨﺎﺱ ﻭﺍﻹﺑﻞ ‪.‬‬
‫ﻼ ﹶﺓ " ﳎﺎﺯﻩ ‪ :‬ﻭﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ ﻭﻣﻌﻨﺎﻩ ‪ :‬ﻭﺃﺩﺍﻣﻮﺍ ﺍﻟﺼﻼﺓ ﳌﻮﺍﻗﻴﺘﻬﺎ ﻭﺣﺪﻭﺩﻫﺎ ‪.‬‬ ‫" ﻭَﺃﹶﻗﹶﺎﻣُﻮﺍ ﺍﻟﺼﱠ ﹶ‬
 ‫" ِﺗ ﺠَﺎ َﺭ ﹰﺓ ﹶﻟ ْﻦ َﺗﺒُﻮ َﺭ " ﺃﻱ ﻟﻦ ﺗﻜﺴﺪ ﻭﻬﺗﻠﻚ ﻭﻳﻘﺎﻝ ‪ :‬ﻧﻌﻮﺫ ﺑﺎﷲ ﻣﻦ ﺑﻮﺍﺭ ﺍﻷﱘ ﻭﻳﻘﺎﻝ ‪ :‬ﺑﺎﺭ ﺍﻟﻄﻌﺎﻡ ﻭﺑﺎﺭﺕ ﺍﻟﺴﻮﻕ ‪.‬‬
‫ﺼﺪﱢﻗًﹶﺎ ِﻟﻤَﺎ َﺑ ْﻴ َﻦ َﻳ َﺪ ْﻳ ِﻪ " ﺃﻱ ﳌﺎ ﻛﺎﻥ ﻗﺒﻠﻪ ﻭﻣﺎ ﻣﻀﻰ ‪.‬‬
‫" ُﻣ َ‬
‫ﺐ ﻋَﻨﱠﺎ ﺍﻟﹾﺤَﺰَﻥ " ﻭﻫﻮ ﺍﳊﺰﻥ ﻣﺜﻞ ﺍﻟﺒَﺨﻞ ﻭﺍﻟﺒُﺨﻞ ﻭﺍﻟﻨﱠﺰﻝ ﻭﺍﻟﻨﱡﺰﻝ ‪.‬‬ ‫" ﹶﺃ ﹾﺫ َﻫ َ‬

‫" ﹶﻻ ُﻳ ﹾﻘﻀَﻲ َﻋﹶﻠ ْﻴﻬﹺﻢ ﻓﹶﻴَﻤُﻮﺗُﻮﺍ " ﻣﻨﺼﻮﺏ ﻷﻥ ﻣﻌﻨﺎﻩ ‪ " :‬ﻟﻴﻤﻮﺗﻮﺍ " ﻭﻟﻴﺲ ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﻹﺧﺒﺎﺭ ﻷﻬﻧﻢ ﺃﺣﻴﺎﺀ ﻻ ﳝﻮﺗﻮﻥ‬
‫ﻓﻴﻘﻀﻰ ﻋﻠﻴﻬﻢ ‪ ،‬ﻭﻗﺎﻝ ﺍﳋﻠﻴﻞ ﱂ ﻳﻨﺼﺐ ﻓﻌﻞ ﻗﻂ ﺇﻻ ﻋﻠﻰ ﻣﻌﲎ " ﺃﻥ " ﻭﻣﻮﺿﻌﻬﺎ " ﻭﺇﻥ ﺃﺿﻤﺮﻭﻫﺎ ﻓﻘﻴﻞ ﻟﻪ ﻗﺪ ﻧﺼﺒﻮﺍ‬
‫ﺏ " ﺣﱴ " ﻭ " ﻛﻲ " ﻭ " ﻟﻦ " ﻭ " ﺍﻟﻼﻡ ﺍﳌﻜﺴﻮﺭﺓ " ﻓﻘﺎﻝ ‪ :‬ﺍﻟﻌﺎﻣﻞ ﻓﻴﻬﻦ " ﺃﻥ " " ﹶﺃ َﻭ ﹶﻟ ْﻢ ُﻧ َﻌﻤﱢ ْﺮ ﹸﻛ ْﻢ ﻣَﺎ َﻳﺘَﺬﻛﱠ ُﺮ ﻓِﻴ ِﻪ ﻣْﻦ‬
‫َﺗ ﹶﺬﻛﱠ َﺮ " ﳎﺎﺯ ﺍﻷﻟﻒ ﻫﺎﻫﻨﺎ ﳎﺎﺯ ﺍﻟﺘﻘﺮﻳﺮ ﻭﻟﻴﺲ ﺑﺎﺳﺘﻔﻬﺎﻡ ﻭﺍﻟﻮﺍﻭ ﺍﻟﱵ ﺑﻌﺪﻫﺎ ﻣﻔﺘﻮﺣﺔ ﻷﻬﻧﺎ ﻟﻴﺴﺖ ﺑﻮﺍﻭ " ﺃﻭ " ﻭﳎﺎﺯ " ﻣﺎ‬
‫" ﻫﺎﻫﻨﺎ ﳎﺎﺯ ﺍﳌﺼﺪﺭ ‪ :‬ﺃﻭ ﱂ ﻧﻌﻤﺮﻛﻢ ﻋﻤﺮﹰﺍ ﻳﺬﺗﻜﺮ ﻓﻴﻪ ؛ " َﻣ ْﻦ َﺗ ﹶﺬﻛﱠﺮ " ﺃﻱ ﻳﺘﻮﺏ ﻭﻳﺮﺍﺟﻊ ‪.‬‬
‫ﺽ ﻛﹶﺎَﻧﺘَﺎ ﺭَﺗ ﹾﻘﹰﺎ ﹶﻓ ﹶﻔَﺘ ﹾﻘﻨَﺎ ُﻫﻤَﺎ " ﰒ‬‫ﺕ ﻭﺍﻷ ْﺭ َ‬ ‫ﺽ ﹶﺃ ﹾﻥ َﺗﺰُﻭ ﹶﻻ " ﳎﺎﺯﻩ ﳎﺎﺯ ﻗﻮﻟﻪ " ﺃﻥﱠ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬
‫ﺕ ﻭﺍﻷ ْﺭ َ‬ ‫ﺴﻚُ ﺍﻟﺴﱠﻤَﻮﺍ ِ‬ ‫" ﺃﻥﱠ ﺍﻟﻠﹼ َﻪ َﻳ ْﻤ ِ‬
‫ﺟﺎﺀ " ﻭﹶﻟِﺌ ْﻦ ﺯﺍﹶﻟَﺘﹶﺎ ﹺﺇ ﹾﻥ ﺃﹶﻣْﺴَﻜﹶﻬُﻤَﺎ ِﻣ ْﻦ ﹶﺃ ِﺣ ٍﺪ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ِﻩ " ﳎﺎﺯﻩ ‪ :‬ﻻ ﻳُﻤِﺴﻜﻬﻤﺎ ﺃﺣﺪ ﻭ " ﺇﻥ " ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻌﻨﺎﻩ ﻣﻌﲎ "‬
‫ﺠﺒَﺎ ﹸﻝ " ﻣﻌﻨﺎﻩ ‪ " :‬ﻣﺎ ﻛﺎﻥ ﻣﻜﺮﻫﻢ ﻟﺘﺰﻭﻝ ﻣﻨﻪ ﺍﳉﺒﺎﻝ " ‪.‬‬ ‫ﻣﺎ " ؛ " ﻭَﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ َﻣ ﹾﻜﺮُﻫُ ْﻢ ِﻟَﺘﺰُﻭ ﹶﻝ ِﻣ ْﻨﻪُ ﺍِﻟ ْ‬
‫" َﻭ ﹶﻻ ﻳَﺤﻴﻖُ ﺍ ﹾﻟ َﻤ ﹾﻜ ُﺮ ﺍﻟﺴﱢﻲﱢ ُﺀ ﺇﻟﱠﺎ ﹺﺑﹶﺄ ْﻫِﻠ ِﻪ " ﳎﺎﺯﻩ ‪ :‬ﻻ ﻳﻨﺰﻝ ﻭﻻ ﳚﺎﻭﺯ ﻭﻻ ﳛﻴﻂ ﺇﻻ ﺑﺄﻫﻠﻪ ‪.‬‬
‫ﲔ " ﳎﺰﻩ ‪ :‬ﺇﻟﹶﺎ ﺩﺃﺏ ﺍﻷﻭﻟﲔ ﻭﻓﻌﻠﻬﻢ ﻭﺻﻨﻴﻌﻬﻢ ﻭﻟﻪ ﻣﻮﺿﻊ ﺁﺧﺮ ﻛﻘﻮﻟﻚ ‪ :‬ﻫﻞ ﻳﻨﻈﺮﻭﻥ‬ ‫" ﹶﻓ َﻬ ﹾﻞ َﻳ ْﻨ ﹸﻈﺮُﻭ ﹶﻥ ﹺﺇﻻﱠ ﺳُﻨﱠ ﹶﺔ ﺍ َﻷﻭﱠِﻟ َ‬
‫ﺇﻻ ﺃﻥ ﻳﻠﻘﻮﺍ ﻣﺜﻞ ﻣﺎ ﻟﻘﻰ ﺍﻷﻭﻟﻮﻥ ﻣﻦ ﺍﳌﻮﺕ ﻭﺻﻨﻮﻑ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﺘﻐﻴﲑ ‪.‬‬
‫ﻼ "‪.‬‬
‫ﺠ َﺪ ِﻟﺴُﻨﱠ ِﺔ ﺍﻟﻠِﻪ " ﺃﻱ ﰲ ﺧﻠﻘﻪ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ ‪َ " :‬ﺗْﺒﺪِﻳ ﹰ‬ ‫" ﹶﻓﹶﻠ ْﻦ َﺗ ﹺ‬
‫ﺴﺒُﻮﺍ ﻣﺎ َﺗ َﺮ َﻙ‬
‫ﺱ ﹺﺑﻤَﺎ ﹶﻛ َ‬ ‫ﷲ ﺍﻟﻨﱠﺎ َ‬ ‫ﺠﺰُﻩ ِﻣ ْﻦ َﺷ ْﻲ ٍﺀ " ﺃﻱ ﻟﻴﺴﺒﻘﻪ ﻭﻻ ﻳﻔﻮﺗﻪ ﻭﻻ ﳜﻔﻲ ﻋﻠﻴﻪ ‪َ " .‬ﻭﹶﻟ ْﻮ ﻳُﺆَﺍ ِﺧﺬﹸ ﺍ ُ‬ ‫ﷲ ﻟِﻴُﻌ َ‬
‫" َﻭﻣَﺎ ﻛﺎ ﹶﻥ ﺍ ُ‬
‫َﻋﻠﹶﻰ ﻇﹶﻬْﺮﹺﻫَﺎ ِﻣ ْﻦ ﺩَﺍﺑﱠﺔٍ َﻭﹶﻟ ِﻜ ْﻦ ﻳُ َﺆﺧﱢﺮُﻫُ ْﻢ ﺇﻟﹶﻰ ﹶﺃ َﺟ ﹴﻞ ُﻣﺴَﻤ ًﻰ " ﳎﺎﺯ " ﻳﺆﺍﺧﺬ " ﻳﻌﺎﻗﺐ ﻭﻳﻜﺎﻓﺊ ﻭﳎﺎﺯ ﺩﺍﺑﺔ ﻫﺎﻫﻨﺎ ﺇﻧﺴﺎﻥ ﻭ "‬
‫ﻣﻦ " ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﺰﻭﺍﺋﺪ " ﻋﻠﻰ ﻇﻬﺮﻫﺎ " ﺃﻱ ﻇﻬﺮ ﺍﻷﺭﺽ ﻭﱂ ﻳﻈﻬﺮﻫﺎ ﻭﺃﻇﻬﺮ ﻛﻨﺎﻳﺘﻬﺎ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻳﺲ‬

‫ﻗﻮﻟﻪ ‪ " :‬ﻳﺲ " ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﺑﺘﺪﺍﺀ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ‪.‬‬
‫" ﹶﻟ ﹶﻘ ْﺪ َﺣﻖﱠ ﺍ ﹾﻟ ﹶﻘ ْﻮ ﹸﻝ " ﺃﻱ ﻭﺟﺐ ‪.‬‬
‫" ﺇﹺﱃ ﺍ ْﻷﺫﹶﻗﺎ ِﻥ " ﺍﻟﺬﻗﻦ ﳎﺘﻤﻊ ﺍﻟﻠﺤﻴﲔ ‪.‬‬
‫" ﹶﻓ ُﻬ ْﻢ ُﻣ ﹾﻘ َﻤ ﺤُﻮ ﹶﻥ " ﺍﳌﻘﻤﺢ ﻭﺍﳌﻘﻨﻊ ﻭﺍﺣﺪ ‪ ،‬ﺗﻔﺴﲑﻩ ﺃﻱ ﳚﺬﺏ ﺍﻟﺬﻗﻦ ﺣﱴ ﻳﺼﲑ ﰲ ﺍﻟﺼﺪﺭ ﰒ ﻳﺮﻓﻊ ﺭﺃﺳﻪ ﻗﺎﻝ ﺑﺸﺮ ﺑﻦ‬
‫ﺃﰊ ﺧﺎﺯﻡ ﺍﻷﺳﺪﻱ ‪:‬‬
‫ﺡ‬
‫ﻑ ﻛﺎﻹﺑﻞ ﺍﻟﻘِﻤﺎ ﹺ‬ ‫ﻭﳓﻦ ﻋﻠﻰ ﺟﻮﺍﻧﺒﻬﺎ ﻗﹸﻌﻮﺩٌ ‪ ...‬ﻧَﻐﺾﱡ ﺍﻟﹼﻄﺮ َ‬
‫" ﺳَﻮَﺍﺀٌ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﹶﺃﹶﺃﻧْ ﹶﺬﺭَْﺗﻬُﻢْ ﹶﺃ ْﻡ ﹶﻟ ْﻢ َﺗْﻨ ِﺬﺭُﻫُ ْﻢ ﹶﻻ ﻳُﺆْﻣِﻨُﻮﻥﹶ " ﳍﺎ ﺛﻼﺛﺔ ﻣﻮﺍﺿﻊ ‪ ،‬ﻟﻔﻈﻬﺎ ﻟﻔﻆ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻟﻴﺲ ﺑﺎﺳﺘﻔﻬﺎﻡ ﻗﺎﻝ‬
‫ﺯﻫﲑ ‪:‬‬
‫ﺲ ُﺗﺘﱠﻘﹶﻰ ﺃﻡ ﹺﺑﹶﺄﺳْﻌُ ِﺪ‬
‫ﺤ ﹴ‬
‫ﲔ ﺃﺗﻴﺘَﻪ ‪ ...‬ﺃﺳﺎﻋ ﹶﺔ َﻧ ْ‬ ‫ﺳﻮﺍﺀٌ ﻋﻠﻴﻪ ﺃﻱﱠ ﺣ ﹴ‬
‫ﻓﺨﺮﺝ ﻟﻔﻈﻬﺎ ﻋﻠﻰ ﻟﻔﻆ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﺇﳕﺎ ﻫﻮ ﺇﺧﺒﺎﺭ ﻭﻛﺬﻟﻚ ﻗﺎﻝ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ‪:‬‬
‫ﺐ ﻟﺌﻴ ُﻢ‬
‫ﳊ ْﺰ ِﻥ ﺗَﻴْﺲٌ ‪ ...‬ﺃﹸﻡ ﳊﹶﺎﱐ ﺑﻈﺮﻩ ﻏﻴ ﹴ‬ ‫ﻣﺎ ﺃﹸﺑﺎﱄ ﹶﺃَﻧﺐﱠ ﺑﺎ ﹶ‬
 ‫ﻭﻛﺬﻟﻚ ﻗﻮﻝ ﺯﻫﲑ ‪:‬‬
‫ﺼ ﹴﻦ ﺃﹶﻡ ﻧﹺﺴﺎﺀُ‬
‫ﻭﻣﺎ ﺃﺩﺭﻯ ﻭﺳﻮﻑ ﺇﺧُﺎﻝ ﺃﺩﺭﻯ ﺃﻗﻮﻡٌ ﺁ ﹸﻝ ِﺣ ْ‬
‫ﺼ ْﻴﻨَﺎ ُﻩ " ﺃﻱ ﺟﻌﻠﻨﺎﻩ ‪.‬‬ ‫" َﻭ ﹸﻛﻞﱠ َﺷ ْﻲ ٍﺀ ﹶﺃ ْﺣ َ‬
‫ﲔ " ﺃﻱ ﰲ ﻛﺘﺎﺏ ﻣﺒﲔ ‪.‬‬ ‫ﰲ ﹺﺇﻣَﺎﻡٍﻣُﹺﺒ ﹴ‬ ‫" ﹺ‬
‫ﺚ " ﺃﻱ ﻗﻮﻳﻨﺎ ﻭﺷﺪﺩﻧﺎ ﻗﺎﻝ ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ ‪:‬‬ ‫" ﻓﹶﻌَﺰﱠﺯْﻧَﺎ ﹺﺑﺜﹶﺎِﻟ ٍ‬
‫ﻛﺄﻥﹼ َﺟ ْﻤ َﺮ ﹶﺓ ﺃﹶﻭ َﻋﺰﱠﺕ ﳍﺎ ﺷَﺒﻬﹰﺎ ‪ ...‬ﺑﺎﳉِﺬﻉ ﻳﻮﻡ ﺗﻼﻗﹶﻴﻨﺎ ﺑﹺﺈﺭْﻣﺎﹺﻡ‬
‫ﺃﻭﻋﺰﻬﺗﺎ ‪ :‬ﺃﻭ ﻏﻠﺒﺘﻬﺎ ‪ ،‬ﻳﻘﺎﻝ ﰲ ﺍﳌﺜﻞ ﻣﻦ ﻋﺰﱠ ﺑﺰﱠ ‪ :‬ﻣﻦ ﻗﻬﺮ ﺳﻠﺐ ﻭﺗﻔﺴﲑ " ﺑﺰﱠ " ﺍﻧﺘﺰﻉ ‪ ،‬ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪:‬‬
‫ﺖ ﺍﳌﹸﻘﻄﱠﺮ َﺑﺰّﱏ ﺃﹶﺛﻮﺍﺑﹺﻲ‬
‫ﻓﻌﻔﹶﻔﺖُ ﻋﻦ ﺃﹶﺛﻮﺍﺑﻪ ﻭﻟ َﻮ ﺃﻧْﲏ ‪ ...‬ﻛﻨ ُ‬
‫" ﻗﹶﺎﻟﹸﻮﺍ ﻃﹶﺎِﺋﺮُﻛﹸ ْﻢ َﻣَﻌ ﹾﻜﻢُ " ﺃﻱ ﺣﻈﻜﻢ ﻣﻦ ﺍﳋﲑ ﻭﺍﻟﺸﺮ ‪.‬‬
‫ﲔ " ﺑﻌﺾ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻝ ‪ :‬ﻳﺎ ﻗﻮﻡ ‪ ،‬ﻳﻜﺴﺮﻫﺎ ﻭﻻ ﻳﻄﻠﻖ ﻳﺎﺀ ﺍﻻﺿﺎﻓﺔ ﻛﻤﺎ ﺣﺬﻓﻮﺍ ﺍﻟﺘﻨﻮﻳﻦ ﻣﻦ‬ ‫" ﻗﹶﺎﻝ ﻳَﺎ ﹶﻗ ْﻮ ﹺﻡ ﺍﺗﱠﺒﹺﻌُﻮﺍ ﺍ ﹾﳌﺮُ ْﺳﹶﻠ َ‬
‫ﻧﺪﺍﺀ ﺍﳌﻔﺮﺩ ﻗﺎﻟﻮﺍ ‪ :‬ﻳﺎ ﺯﻳﺪ ﺃﻗﺒﻞ ﻭﺑﻌﻀﻬﻢ ﻳﻨﺸﺪ ﺑﻴﺖ ﺯﻫﲑ ‪:‬‬
‫ﺤﻤﱠ ﹾﻠ َﻦ ﺑﹺﺎﹶﻟﻌْﻠﻴﺎﺀ ﻣﻦ ﻓﻮﻕ ﺟُ ْﺮﺛﹸ ﹺﻢ‬
‫ﺗﺒﻴﱠﻦْ ﺧﻠﻴ ﹺﻞ ﻫﻞ ﺗَﺮﻯ ِﻣ ْﻦ ﻇﹶﻌﺎﺋ ﹴﻦ ‪َ ...‬ﺗ َ‬
‫ﺴﺌﹸﻠ ﹸﻜ ْﻢ ﹶﺃﺟْﺮﹰﺍ َﻭ ُﻫ ْﻢ ُﻣ ْﻬَﺘﺪُﻭ ﹶﻥ " " ﻣﻦ " ﰲ ﻣﻮﺿﻊ ﲨﻴﻊ ‪.‬‬ ‫" ﺍﺗﱠﺒﹺﻌُﻮﺍ َﻣ ْﻦ ﻻَ ْﻳ َ‬

‫ﻼﻩُ‬
‫" َﻭ ﹶﻻ ُﻳ ْﻨ ِﻘﺬﹸﻭ ِﻥ " ﺗﻜﻒ ﻫﺬﻩ ﺍﻟﻴﺎﺀ ‪ -‬ﻛﻤﺎ ﺗﻜﻒ ﻳﺎﺀ ﺍﻻﺿﺎﻓﺔ ‪ -‬ﻫﺎﻫﻨﺎ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " َﺭﺑﱢﻰ ﺃ ﹾﻛ َﺮ َﻣ ﹺﻦ ﻭﹶﺃﻣﱠﺎ ﺇﺫﹶﺍ ﻣَﺎ ﺍ ْﺑَﺘ ﹶ‬
‫ﹶﻓ ﹶﻘ َﺪ َﺭ َﻋﹶﻠ ْﻴ ِﻪ ﹺﺭ ْﺯﹶﻗﻪُ ﹶﻓَﻴﻘﹸﻮ ﹸﻝ َﺭﺑﱢﻲ ﹶﺃﻫَﺎَﻧ ﹺﻦ " ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺖ ﻟﻪ ﹶﺃْﻧ ﹶﻜ َﺮ ﹾﻥ‬
‫ﺢ ﻇﺎﻫﺮ ﻏ ِﻤﺮُﻩ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﺍﻧﺘﺴﺒ ُ‬ ‫ﻭﻣِﻦ ﻛﺎﺷ ﹴ‬
‫ﻭﺍﻟﻌﺮﺏ ﺗﻜﻒ ﺍﻟﻴﺎﺀﺍﺕ ﺍﳌﻜﺴﻮﺭﺍﺕ ﻭﺍﳌﻔﺘﻮﺣﺎﺕ ﻣﻦ ﺍﻷﺭﺩﺍﻑ ﻗﺎﻝ ﻟﺒﻴﺪ ﺍﺑﻦ ﺭﺑﻴﻌﺔ ‪:‬‬
‫ﻭﻗﺒﻴﻞﹲ ﻣﻦ ﻟﹸ ﹶﻜْﻴ ﹴﺰ ﺷﺎﻫﺪٌ ‪َ ...‬ﺭ ْﻫﻂﹸ ﻣﺮﺟﻮ ﹴﻡ ﻭ َﺭﻫْﻂ ﺍﺑﻦ ﺍﳌﹶﻌﻞﹼ‬
‫ﻣﺮﺟﻮﻡ ﺍﻟﻌﺼﺮﻱ ﻣﻦ ﺑﲏ ﻋﺼ ﹴﺮ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ؛ ﻭﺍﺑﻦ ﺍﳌﻌﻠﻰ ﺟﺪ ﺍﳉﺎﺭﻭﺩ ﺍﳉﺬﻣﻲ ‪.‬‬
‫" ﹺﺇﻧﱢﻲ ﺁ َﻣْﻨﺖُ ﹺﺑ َﺮﺑﱢﻜﹸ ْﻢ ﻓﹶﺎ ْﺳ َﻤﻌُﻮ ِﻥ " ﻣﺜﻞ ﻭﳎﺎﺯﻫﺎ ‪ :‬ﺍﲰﻌﻮﱐ ﺍﲰﻌﻮﺍ ﻣﲏ ‪.‬‬
‫" ﹶﺃﻧﱠ ُﻬ ْﻢ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﹶﻻ َﻳ ْﺮ ﹺﺟﻌُﻮ ﹶﻥ " ﻋﻤﻞ ﺍﻟﻔﻌﻞ ﺍﻟﺬﻱ ﻗﺒﻠﻬﺎ ﻓﻴﻬﺎ " ﹶﺃﹶﻟ ْﻢ ﻳَﺮَﻭْﺍ " ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻌﻠﻘﺔ ﲟﺎ ﻗﺒﻠﻬﺎ ﻓﻬﻲ ﻣﻔﺘﻮﺣﺔ ‪.‬‬
‫" ﻭﺇ ﹾﻥ ﹸﻛ ﱞﻞ " ﺇﺫﺍ ﺧﻔﻔﺖ ﺇﻥ ﺭﻓﻌﺖ ﻬﺑﺎ ﻭﺇﻥ ﺛﹶﻘﱠﻠﺘَﻬﺎ ﻧﺼﺒﺖ " ﹶﻟﻤﱠﺎ ﺟَﻤﻴﻊٌ " ﺗﻔﺴﲑﻫﺎ ﻭﺇﻥ ﻛ ﱞﻞ ﳉﻤﻴﻊ ﻭ " ﻣﺎ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ‬
‫ﺿ ﹰﺔ " ﻭ " َﻋﻤﱠﺎ ﻗﹶﻠﻴ ﹺﻞ " ‪.‬‬ ‫ﻼ ﻣﱠﺎ َﺑﻌُﻮ َ‬‫" َﻣﹶﺜ ﹰ‬
‫ﺽ ﺍ ﹾﻟ َﻤ ْﻴَﺘﺔﹸ " ﳐﻔﻔﺔﹲ ﺍﳌﻴﺖ ﻭﺍﳌﻴﺖ ﻗﺎﻝ ﻗﻮﻡ ‪ :‬ﺇﺫﺍ ﻛﺎﺕ ﻗﺪ ﻣﺎﺕ ﻓﻬﻮ ﺧﻔﻴﻒ ﻭﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﺎﺕ ﻓﻬﻮ ﻣﺜﻘﻞ ﻭﻗﻮﻡ‬ ‫" ﺍﻷ ْﺭ ُ‬
‫ﳚﻌﻠﻮﻧﻪ ﻭﺍﺣﺪﹰﺍ ‪ ،‬ﺍﻷﺻﻞ ﺍﻟﺜﻘﻴﻞ ﻭﻫﺬﺍ ﲣﻔﻴﻔﻬﺎ ‪ ،‬ﳎﺎﺯﻫﻦ ﳎﺎﺯ " ﻫﻴّﻦ " ‪ " ،‬ﻟﻴّﻦ " ﰒ ﳜﻔﻔﻮﻥ ﻓﻴﻘﻮﻟﻮﻥ ‪ :‬ﻫﻴْﻦ ‪ ،‬ﻟﻴْﻦ ‪،‬‬
‫ﻛﻤﺎ ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺮﻋﻼﺀ ﺍﻟﻐﺴﺎﱐ ‪:‬‬
‫ﺖ ‪ ...‬ﺇﳕﺎ ﺍ ﹾﻟﻤَﻴﺖ َﻣﻴﱢﺖ ﺍ َﻷﺣْﻴﺎﺀ‬ ‫ﻟﻴﺲ ﻣ َﻦ ﻣﺎﺕ ﻓﺄﺳﺘﺮﺍﺡ َﲟْﻴ ٍ‬
‫ﻓﺠﻌﻠﻪ ﺧﻔﻴﻔﹰﺎ ﲨﻴﻌﹰﺎ ﻣﻮﺿﻊٌ ‪ :‬ﻗﺪ ﻣﺎﺕ ﻭﻣﻮﺿﻊ ‪ :‬ﱂ ﳝﺖ ﰒ ﺛﻘﻞ ﺍﳋﻔﻴﻒ ‪.‬‬
‫ﺏ ﻭَﻓﹶﺠﱠﺮْﻧَﺎ ﻓِﻴﻬَﺎ ِﻣ َﻦ ﺍ ﹾﻟ ُﻌﻴُﻮ ِﻥ ﻟِﻴ ﹾﺄ ﹸﻛﻠﹸﻮﺍ ِﻣ ْﻦ ﹶﺛ َﻤ ﹺﺮ ِﻩ " ﳎﺎﺯ ﻫﺬﺍ ﳎﺎﺯ ﻗﻮﻝ ﺍﻟﻌﺮﺏ‬‫ﺕ ِﻣ ْﻦ َﻧﺨِﻴ ﹴﻞ َﻭﹶﺃ ْﻋﻨَﺎ ﹴ‬
‫" ﻭَﺟَﻌَﻠﹾﻨَﺎ ﻓِﻴﻬَﺎ َﺟﻨﱠﺎ ٍ‬
‫ﺐ ﻭَﺍﻟِﻔﻀﱠ ﹶﺔ‬ ‫ﻳﺬﻛﺮﻭﻥ ﺍﻻﺛﻨﲔ ﰒ ﻳﻘﺘﺼﺮﻭﻥ ﻋﻠﻰ ﺧﱪ ﺃﺣﺪﳘﺎ ﻭﻗﺪ ﺃﺷﺮﻛﻮﺍ ﺫﺍﻙ ﻓﻴﻪ ﻭﰲ ﺍﻟﻘﺮﺁﻥ " ﻭﺍﻟﺬﱠ ْﻳ َﻦ َﻳ ﹾﻜﹺﻨﺰُﻭ ﹶﻥ ﺍﻟﺬﱠ َﻫ َ‬
‫ﷲ " ﻭﻗﺎﻝ ﺍﻷﺯﺭﻕ ﺑﻦ ﻃﺮﻓﺔ ﺍﺑﻦ ﺍﻟﻌﻤﺮﺩ ﺍﻟﻔﺮﺍﺻﻲ ﻣﻦ ﺑﲏ ﻓﺮﺍﺹ ﻣﻦ ﺑﺎﻫﻠﺔ ‪:‬‬ ‫َﻭ ﹶﻻ ْﻳُﹺﻨﻔﹸﻘﻮَﻧﻬَﺎ ﰲ َﺳﺒﹺﻴ ﹺﻞ ﺍ ِ‬
‫ﺖ ﻣﻨﻪ ﻭﻭﺍﻟﺪﻱ ‪َ ...‬ﺑﺮﹺﺋﹰﺎ ﻭﻣﻦ ﺩَﻭﻥ ﺍﻟﻄﱠ ﹺﻮﻯﱢ ﺭﻣَﺎﻧﹺﻲ‬ ‫ﺭﻣﺎﱐ ﺑﺄﹶﻣ ﹴﺮ ﻛﻨ ُ‬
‫ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺧﱪ ﻭﺍﺣﺪ ﻭﻗﺪ ﺃﺩﺧﻞ ﺍﻵﺧﺮ ﻣﻌﻪ ﻭﻗﺎﻝ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ‪:‬‬
 ‫ﺥ ﺍﻟﺸﺒﺎﺏ ﻭﺍﻟﺸﱠﻌَﺮ ﺍﹶﻟﺄﹾﺳﻮﺩ ‪ ...‬ﻣﺎ ﱂ ﻳﻌﺎﺹ ﻛﺎﻥ ﺟﻨﻮﻧﹰﺎ‬ ‫ﺇﻥ َﺷ ْﺮ َ‬
‫ﻭﱂ ﻳﻘﻞ ‪ :‬ﻳﻌﺎﺻﻴﺎ ﻭﻛﺎﻧﺎ ‪.‬‬
‫ﺴﹶﻠ ﺦُ ِﻣ ْﻨﻪُ ﺍﻟﻨﱠﻬَﺎ َﺭ " ﳕﻴﺰﻩ ﻣﻨﻪ ﻓﻨﺠﺊ ﺑﺎﻟﻈﻠﻤﺔ " ﻓﹶﺈ ﹶﺫ ُﻫ ْﻢ ﻣﱡ ﹾﻈِﻠﻤُﻮ ﹶﻥ " ﺃﻱ ﻳﻘﺎﻝ ﻟﻠﺮﺟﻞ ‪ :‬ﺳﻠﺨﻪ ﺍﷲ ﻣﻦ ﺩﻳﻨﻪ ‪.‬‬ ‫" َﻧ ْ‬
‫" َﺣﺘﱠﻰ ﻋَﺎ َﺩ ﻛﹶﺎ ﹾﻟ ُﻌ ْﺮﺟُﻮ ِﻥ ﺍﻟﹶﻘ ِﺪ ﹺﱘ " ﻫﻮ ﺍﻹﻫﺎﻥ ﺇﻫﺎﻥ ﺍﻟِﻌ ﹾﺬ ﻕ ﺍﻟﺬﻱ ﰲ ﺃﻋﻼﻩ ﺍﻟﻌَﺜﺎ ﻛِﻴﻞ ﻭﻫﻲ ﺍﻟﺸﱠﻤﺎﺭﻳﺦ ﻭﺍﻟﻌﺬﻕ ﺑﻔﺘﺢ ﺍﻟﻌﲔ‬
‫ﺍﻟﻨﺨﻠﺔ ‪.‬‬
‫ﺲ َﻳْﻨَﺒﻐِﻲ ﻟﹶﻬَﺎ ﹶﺃ ﹾﻥ َﺗ ْﺪ ﹺﺭ َﻙ ﺍﻟ ﹾﻘ َﻤ َﺮ " ﳎﺎﺯﻫﺎ ‪ :‬ﻻ ﻳﻜﻮﻥ ﺃﻥ ﺗﻔﻮﺕ ‪.‬‬ ‫" ﹶﻻ ﺍﻟﺸﱠ ْﻤ ُ‬
‫ﱄ ﺳَﺎ ﹺﺟﺪِﻳ َﻦ " ﻭﰲ‬
‫ﺴَﺒ ﺤُﻮ ﹶﻥ " ﳎﺎﺯ ﻫﺬﺍ ﳎﺎﺯ ﺍﳌﻮﺍﺕ ﺍﻟﺬﻱ ﺃﺟﺮﻯ ﳎﺮﻯ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻘﺮﺁﻥ " ﺭﹶﺃَﻳْﺘﻬُﻢُ ﹺ‬ ‫ﻚ َﻳ ْ‬ ‫" ﻭ ﹸﻛ ﱞﻞ ﻓِﻲ ﹶﻓﹶﻠ ٍ‬
‫ﺖ ﻣَﺎ ﻫُﺆُ ﹶﻻ ِﺀ َﻳ ْﻨ ِﻄﻘﹸﻮﻥ " ‪.‬‬
‫ﺁﻳﺔ ﺃﺧﺮﻯ " ﹶﻟ ﹶﻘ َﺪ َﻋﹶﻠ ِﻤ َ‬
‫ﻼ ﻭﺭﺟﺎ ﹰﻻ ﺃﻱ ﻣﻸﻫﺎ ‪ ،‬ﻭﺍﻟﻔﻠﻚ ﺍﻟﻘﻄﺐ ﺍﻟﺬﻱ ﺗﺪﻭﺭ ﻋﻠﻴﻪ‬ ‫ﺸ ﺤُﻮ ِﻥ " ﺍﳌﻤﻠﻮﺀ ﻳﻘﺎﻝ ‪ :‬ﺷﺤﻨَﻬﺎ ﻋﻠﻴﻪ ﺧﻴ ﹰ‬ ‫ﻚ ﺍ ﹾﻟ َﻤ ْ‬
‫" ﰲ ﺍﻟ ﹾﻔﻠﹸ ِ‬
‫ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﺍﻟﻔﻠﻚ ﺍﻟﺴﻔﻴﻨﺔ ‪ ،‬ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﻟﺴﻔﻦ ‪.‬‬
‫ﺦ ﹶﻟ ُﻬ ْﻢ " ﻻ ﻣﻐﻴﺚ ﳍﻢ ‪.‬‬ ‫ﺻﺮﹺﻳ َ‬‫" ﹶﻻ َ‬
‫" َﻭ ﹶﻻ ُﻫ ْﻢ ُﻳ ْﻨﹶﻘﺬﹸﻭ ﹶﻥ ﺇﻻﹼ َﺭﺣْﻤ ﹰﺔ ﻣﱢﻨﱠﺎ ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻓﻌﻠﻪ ﺑﻐﲑ ﻟﻔﻈﻪ ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬
‫ﺖ ﻧﹺﺰﺍﺭﺍ ‪ ...‬ﺩﻋﻮ ﹶﺓ ﺃﺑﺮﺍﺭﹴ ﺩﻋﻮﺍ ﺃﺑﺮﺍﺭﺍ‬ ‫ﺇﻥﹼ ﻧﹺﺰﺍﺭﹰﺍ ﺃﺻﺒﺤ ْ‬
‫ﻭﻗﺎﻝ ﺍﻷﺣﻮﺹ ‪:‬‬
‫ﺴ َﻤﹰﺎ ﺇﻟﻴﻚ ﻣﻊ ﺍﻟﺼﺪﻭﺩ ﻷﻣﻴ ﹸﻞ‬ ‫ﻚ ﺍﻟﺼﱠﺪﻭﺩ ﻭﺇﻧﲏ ‪ ...‬ﹶﻗ َ‬ ‫ﺤ َ‬‫ﺇﻧّﻲ ﻷ ْﻣﹺﻨ َ‬
‫ﺦ ﰲ ﺍﻟﺼﱠﻮ ﹺﺭ " ﲨﻴﻊ ﺻﻮﺭ ٍﺓ ﻓﺨﺮﺟﺖ ﳐﺮﺝ ﺑﺴﺮﺓ ﻭﺑﺴﺮ ﻭﱂ ﲢﻠﻢ ﻋﻠﻰ ﻇﻠﻤﺔ ﻭﻇﻠﻢ ﻭﻟﻮ ﻛﺎﻧﺖ ﻛﺬﻟﻚ ﻟﻘﻠﺖ "‬ ‫" َﻭﻧُ ِﻔ َ‬
‫ﺻُﻮَﺭٌ " ﻓﺨﺮﺟﺖ ﺍﻟﻮﺍﻭ ﺑﺎﻟﻔﺘﺤﺔ ﻭﳎﺎﺯﻫﺎ ﻛﺴﻮﺭﺓ ﺍﳌﺪﻳﻨﺔ ﻭﺍﳉﻤﻴﻊ ﺳﻮﺭ ﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﳋﺸﱠ ُﻊ‬ ‫ﺖ ‪ ...‬ﺳﻮ ُﺭ ﺍﳌﺪﻳﻨ ِﺔ ﻭﺍﳉﺒﺎ ﹸﻝ ﺍ ﹸ‬ ‫ﺿ َﻌ ْ‬‫ﳌﺎ ﹶﺃﺗَﻰ ﺧﱪ ﺍﻟﺰﱡﺑﻴﹺﺮ ﺗﻮﺍ َ‬
‫ﻭﻣﻨﻬﺎ ﺳﻮﺭ ﺍﺠﻤﻟﺪ ﺃﻱ ﺃﻋﺎﻟﻴﻪ ﻭﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﺕ ﺇﻟﻴﻪ ﰲ ﺃﻋﺎﱄ ﺍﻟﺴُ ْﻮ ﹺﺭ‬ ‫ﻕ َﻣﺤْﺠﻮ ﹺﺭ ‪ ...‬ﺳِﺮ ُ‬ ‫ﻓﺮﺏ ﺫﻱ ﺳُﺮﺩﺍ ﹴ‬
‫ﻑ "‪.‬‬
‫ﺙ " ﻭﺍﺣﺪﻫﺎ ﺟﺪﺙﹲ ﻭﻫﻲ ﻟﻐﺔ ﺃﻫﻞ ﺍﻟﻌﺎﻟﻴﺔ ‪ ،‬ﻭﺃﻫﻞ ﳒﺪ ﻳﻘﻮﻟﻮﻥ " َﺟ ﹶﺬ ٌ‬ ‫" ِﻣ َﻦ ﺍ َﻷ ْﺟﺪَﺍ ِ‬
‫" َﻳ ْﻨﺴِﻠﻮ ﹶﻥ " ﻳﺴﺮﻋﻮﻥ ‪ ،‬ﻭﺍﻟﺬﺋﺐ ﻳﻌﺴﻞ ﻭﻳﻨﺴﻞ ‪.‬‬

‫ﻕ ﺍﹸﳌ ْﺮ َﺳﻠﹸﻮ ﹶﻥ " ﺍﺳﺘﺌﻨﺎﻑ ‪.‬‬

‫ﺻ َﺪ َ‬
‫" ﻳَﺎ ﻭَﻳْﻠﹶﻨَﺎ َﻣ ْﻦ َﺑ َﻌﺜﹶﻨﺎ ِﻣ ْﻦ َﻣ ْﺮﹶﻗﺪِﻧﹶﺎ " ﺃﻱ ﻣﻦ ﻣﻨﺎﻣﻨﺎ ﰒ ﺟﺎﺀ " ﻫَﺬﹶﺍ ﻣَﺎ َﻭ َﻋ َﺪ ﺍﻟﺮﱠ ْﺣ َﻤﻦُ َﻭ َ‬
‫ﻀﺮُﻭ ﹶﻥ " ﻣﺸﻬﺪﻭﻥ ‪.‬‬ ‫ﺤ َ‬ ‫" ُﻣ ْ‬
‫ﰲ ﺷُﻐُ ﹴﻞ ِﻓﻜﹸﻬﻮ ﹶﻥ " ﺍﻟﻔﻜﻪ ﺍﻟﺬﻱ ﻳﺘﻔﻜﻪ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻟﻠﺮﺟﻞ ﺇﺫ ﻛﺎﻥ ﻳﺘﻔﻜﻪ ﺑﺎﻟﻄﻌﺎﻡ ﺃﻭﺑﺎﻟﻔﺎﻛﻬﺔ ﺃﻭ ﺑﺄﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ‪،‬‬ ‫" ﹺ‬
‫ﺇﻥ ﻓﻼﻧﹰﺎ ﻟﻔﻜﻪٌ ﺑﺄﻋﺮﺍﺽ ﻗﺎﻝ ﺧﻨﺴﺎﺀ ﺃﻭ ﻋﻤﺮﺓ ﺑﻨﺘﻬﺎ ‪:‬‬
‫ﳉ ُﺰ ُﺭ‬
‫ﲔ ﺍﻟﻌﺸﺎﺀ ﺇﺫﺍ ‪ ...‬ﺣﻀَﺮ ﺍﻟﺸﺘﺎﺀ ﻭ َﻋﺰﱠﺕ ﺍ ﹸ‬ ‫ﹶﻓ ِﻜ ٌﻪ َﻋﻠﹶﻰ ﺣ ﹺ‬
‫ﻭﻣﻦ ﻗﺮﺃﻫﺎ ﻓﺎﻛﻬﻮﻥ ﺟﻌﻠﻪ ﻛﺜﲑ ﺍﻟﻔﻮﺍﻛﻪ ﺻﺎﺣﺐ ﻓﺎﻛﻬﺔ ﻗﺎﻝ ﺍﳊﻄﻴﺌﺔ ‪:‬‬
‫ﺖ ﺃﻥ ‪َ ...‬ﻙ ﹶﻻﹺﺑ ٌﻦ ﺑﺎﻟﺼﻴﻒ ﺗﺎ ِﻣﺮُ‬
‫ﻭﺩﻋﻮﺗَﲏ ﻭﺯﻋﻤ َ‬
‫ﺃﻱ ﺫﻭ ﻟﱭ ﻭﲤ ﹴﺮ ﺃﻱ ﻋﻨﺪﻩ ﻟﱭ ﻛﺜﲑ ﻭﲤﺮ ﻛﺜﲑ ﻭﻛﺬﻟﻚ ﻋﺎﺳﻞ ﻭﻻﺣﻢ ﻭﺷﺎﺣﻢ ‪.‬‬
‫" ﰲ ﻇِﻼ ﹴﻝ " ﻭﺍﺣﺪﻫﺎ ﻇﻠ ٍﺔ ﻭﲨﻴﻊ ﺍﻟﻈﻞ ﺃﻇﻼﻝ ﻭﻫﻮ ﺍﻟﻜﻦ ﺃﻱ ﻻ ﻳﻀﺤﻮﻥ ‪.‬‬
‫ﻚ " ﻭﺍﺣﺪﻬﺗﺎ ﺃﺭﻳﻜﺔ ﻭﻫﻲ ﺍﻟﻔﺮﺵ ﰲ ﺍﳊﺠﺎﻝ ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ﻭﺟﻌﻠﻬﺎ ﻓﺮﺍﺷﹰﺎ ‪:‬‬ ‫" َﻋﻠﹶﻰ ﺍﻷﺭﺍِﺋ ِ‬
‫ﺖ ﰲ ﺍﻟﺴﱠﲑ ﺣﱴ ﻛﺄﳕﺎ ‪ ...‬ﻳﺒﺎﺷِﺮﻥ ﺑﺎﳌﹾﻌﺰﺍﺀ َﻣﺲﱠ ﺍﻷﺭﺍﺋﻚ‬ ‫ﺧُﺪﻭﺩﹰﺍ َﺟ ﹶﻔ ْ‬
 ‫" ﻣَﺎ َﻳﺪﱠﻋُﻮ ﹶﻥ " ﺃﻱ ﻣﺎ ﻳﺘﻤﻨﻮﻥ ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃﺩﻉ ﻋﻠﻰ ﻣﺎ ﺷﺌﺖ ﺃﻱ ﲤﲎ ﻋﻠﻰ ﻣﺎ ﺷﺌﺖ ‪.‬‬
‫ﻼ ٌﻡ ﹶﻗ ْﻮ ﹰﻻ ِﻣ ْﻦ َﺭﺏﱟ َﺭﺣِﻴ ﹴﻢ " " ﺳﻼﻡ " ﺭﻓﻊ ﻋﻠﻰ " ﹶﻟﻬُﻢ " ﻋﻤﻠﺖ ﻓﻴﻬﺎ ‪ " .‬ﻭﻗﻮ ﹰﻻ " ﺧﺮﺟﺖ ﳐﺮﺝ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﳜﺮﺝ‬
‫" َﺳ ﹶ‬
‫ﻣﻦ ﻏﲑ ﻟﻔﻆ ﻓﻌﻠﻪ ‪.‬‬
‫" ﻭَﺍﻣْﺘَﺎﺯُﻭﺍ " ﺃﻱ ﲤﻴﺰﻭﺍ ‪.‬‬
‫ﺿﻞﱠ ِﻣ ْﻨ ﹸﻜ ْﻢ ﹺﺟﹺﺒﻠﹼﹰﺎ " ﻣﺜﻘﻞ ﻭﺑﻌﻀﻬﻢ ﻻ ﻳﺜﻘﻞ ﻭﻳﻀﻢ ﺍﳊﺮﻑ ﺍﻷﻭﻝ ﻭﻳﺜﻘﻞ ﺍﻟﻼﻡ ﻭﻣﻌﻨﺎﻫﻦ ﺍﳋﻠﻖ ﻭﺍﳉﻤﺎﻋﺔ ‪.‬‬ ‫" ﹶﺃ َ‬
‫" َﻭﹶﻟ ْﻮ َﻧﺸَﺎ ُﺀ ﻟﹶﻄﹶﻤَﺴْﻨَﺎ َﻋﻠﹶﻰ ﹶﺃﻋْﻴُﹺﻨ ﹺﻬﻢْ " ﻳﻘﺎﻝ ‪ :‬ﺃﻋﻤﻰ ﻃﻤﺲٌ ﻭﻣﻄﻤﻮ ﺱٌ ﻭﻫﻮ ﺃﻥ ﻻ ﻳﻜﻮﻥ ﺑﲔ ﺟﻔﲎ ﺍﻟﻌﲔ ﻏﺮ ﻭﻫﻮ ﺍﻟﺸﻖ‬
‫ﺑﲔ ﺍﳉﻔﻨﲔ ﻭﺍﻟﺮﻳﺢ ﺗﻄﻤﺲ ﺍﻷﺛﺮ ﻓﻼ ﻳﺮﻯ ﺍﻟﺮﺟﻞ ﻳﻄﻤﺲ ﺍﻟﻜﺘﺎﺏ ‪.‬‬
‫" َﻋﻠﹶﻰ َﻣﻜﹶﺎَﻧِﺘ ﹺﻬ ْﻢ " ﺍﳌﻜﺎﻥ ﻭﺍﳌﻜﺎﻧﺔ ﻭﺍﺣﺪ ‪.‬‬
‫" َﺭﻛﹸﻮُﺑ ُﻬ ْﻢ " ﻣﺎ ﺭﻛﺒﻮﺍ ﻭﺍﳊﻠﻮﺑﺔ ﻣﺎ ﺣﻠﺒﻮﺍ ﻭ " ﺭُﻛﻮﻬﺑﻢ " ﻓﻌﻠﻬﻢ ﺇﺫﺍ ﺿﻢ ﺍﻷﻭﻝ ‪.‬‬
‫" َﻭ ِﻫ َﻲ ﺭَﻣﻴﻢٌ " ﺍﻟﺮﻓﺎﺕ ‪.‬‬
‫ﺕ ﹸﻛﻞﱢ َﺷ ْﻲ ٍﺀ " ﻭﺍﳌﻠﻚ ﻭﺍﺣﺪ ‪.‬‬ ‫" َﻣﹶﻠﻜﹸﻮ ُ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‬

‫ﻗﻮﻟﻪ " ﻭَﺍﻟﺼﱠﺎﻓﱠﺎﺕِ " ﻛﻞ ﺷﻲﺀ ﺑﲔ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﱂ ﻳﻀﻢ ﻗﺘﺮﻳﻪ ﻓﻬﻮ ﺻﺎﻑ ‪.‬‬
‫ﺕ ِﺫﻛﹾﺮﹰﺍ " ﺃﻱ ﺍﻟﻘﺎﺭﺋﺎﺕ ﻭﺍﻟﺘﺎﱄ ﺍﻟﻘﺎﺭﺉ ‪ " .‬ﺫﻛﺮﹰﺍ " ‪ :‬ﻛﺘﺎﺑﹰﺎ ؛ ﻭﺍﻟﺘﺎﱄ ﺍﳌﺘﺒﻊ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ‪.‬‬ ‫" ﻓﹶﺎﻟﺘﱠﺎِﻟﻴَﺎ ِ‬
‫" َﻭ ِﺣﻔﹾﻈﹰﺎ ِﻣ ْﻦ ﹸﻛﻞﱢ َﺷ ْﻴﻄﹶﺎ ٍﻥ ﻣَﺎ ﹺﺭ ٍﺩ " ﱂ ﺗﻌﻤﻞ ﺍﻟﺒﺎﺀ ﻓﻴﻬﺎ ﺍﻟﱵ ﻫﻲ ﰲ " ﹺﺑﺰﹺﻳَﻨ ٍﺔ ﺍﹾﻟ ﹶﻜﻮَﺍﻛِﺐ " ﻓﻤﺠﺎﺯﻫﺎ ‪ :‬ﻭﺣﻔﻈﻨﺎﻫﺎ ﻗﺎﻝ ﻛﻌﺐ‬
‫ﺑﻦ ﺯﻫﲑ ‪:‬‬
‫ﻳَﺴْﻌَﻰ ﺍﻟﻮُﺷﺎ ﹸﺓ َﺟﻨَﺎَﺑﻴْﻬﺎ ﻭﻗِﻴﹶﻠﻬُﻢُ ‪ ...‬ﺇﻧﻚ ﻳﺎﺑﻦ ﺃﰊ ﺳُﻠﻤَﻰ ﳌﻘﺘﻮ ﹸﻝ‬
‫ﻗﻴﻠﻬﻢ ﺑﺎﻟﻨﺼﺐ ‪ :‬ﻭﻳﻘﻮﻟﻮﻥ ‪.‬‬
‫ﺕ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﺩﺣﺮ ﻋﻨﻚ ﺍﻟﺸﻴﻄﺎﻥ ‪ :‬ﺃﺑﻌﺪ ﻋﻨﻚ ﺍﻟﺸﻴﻄﺎﻥ ‪ " .‬ﻋَﺬﹶﺍﺏٌ ﻭَﺍﺻِﺐٌ " ﺃﻱ‬ ‫" ﺩُﺣُﻮﺭﹰﺍ " ﻣﺼﺪﺭ " َﺩﺣَﺮ ُ‬
‫ﺩﺍﺋﻢ ﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ ‪:‬‬
‫ﻻ ﺃﺷﺘﺮﻱ ﺍﳊﻤ َﺪ ﺍﻟﻘﻠﻴ ﹶﻞ ﺑﻘﺎﺅﻩ ‪ ...‬ﻳﻮﻣﹰﺎ ﺑ ﹶﺬﻡﱢ ﺍﻟﺪﻫﺮ ﺃﲨ َﻊ ﻭﺍ ﺻِﺒﺎ‬
‫" ﺛﹶﺎﻗِﺐٌ " ﺍﻟﺜﺎﻗﺐ ﺍﻟﺒﲔ ﺍﳌﻀﻲﺀ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺃﺛﻘﺐ ﻧﺎﺭﻙ ‪ ،‬ﻭﺣﺴﺐ ﺛﺎﻗﺐ ﺃﻱ ﻛﺜﲑ ﻣﻀﻲﺀ ﻣﺸﻬﻮﺭ ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ‪:‬‬
‫ﺏ‬
‫ﺕ ﺑﹸﺜﻘﹸﻮ ﹺ‬
‫ﺃﹶﺫﺍﻉ ﺑﹺﻪ ﰲ ﺍﻟﻨﺎﺱ ﺣﱴ ﻛﺄﻧﻪ ‪ ...‬ﺑ َﻌ ﹾﻠﻴَﺎ ِﺀ ﻧﺎﺭٌ ﺃﹸﻭﻗﺪ ْ‬
‫" ﻓﹶﺎ ْﺳَﺘ ﹾﻔِﺘ ﹺﻬ ْﻢ " ﺃﻱ ﻓﺴﻠﻬﻢ ‪.‬‬
‫ﺏ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ " ﻻﺯﻡ " ﻗﺎﻝ ﻧﺎﺑﻐﺔ ﺑﲏ ﺫﺑﻴﺎﻥ ‪:‬‬ ‫ﲔ ﻻ ﹺﺯ ﹴ‬‫" ِﻣ ْﻦ ِﻃ ﹴ‬
‫ﺏ‬
‫ﲑ ﻻ ﺷﺮﱠ ﺑﻌﺪَﻩ ‪ ...‬ﻭﻻ ﳛﺴﺒﻮﻥ ﺍﻟﺸﺮﱠ ﺿَﺮﺑ ﹶﺔ ﻻ ﹺﺯ ﹺ‬ ‫ﻭﻻ ﻳَﺤﺴﺒﻮﻥ ﺍﳋ َ‬
‫ﻭﻗﺎﻝ ﺍﻟﻨﺠﺎﺷﻲ ‪:‬‬
‫ﺏ‬
‫ﺕ ﻋِﻤﺎﺩُﻩ ‪ ...‬ﻋﻠﻴﻜﻢ ﺑﲏ ﺍﻟﻨﱠ ﺠﱠﺎ ﹺﺭ ﺿَﺮﺑَﺔ ﻻﺯ ﹺ‬ ‫َﺑﻨَﻰ ﺍﻟﻠﻮ ُﻡ ﺑﻴﺘﺎﹰ ﻓﺎﺳﺘﻘﺮ ْ‬
‫ﺴَﺘﺴْﺨﺮُﻭ ﹶﻥ " ﻭﻳﺴﺨﺮﻭﻥ ﺳﻮﺍﺀ ‪.‬‬ ‫" َﻳ ْ‬
‫" ﹶﺃ ﹺﺇﻧﱠﺎ ﹶﻟ َﻤ ْﺒﻌُﻮﺛﹸﻮ ﹶﻥ ﹶﺃ َﻭ ﺁﺑَﺎ ُﺅﻧَﺎ ﺍﻷﻭﱠﻟﹸﻮ ﹶﻥ " ﺍﻟﻮﺍﻭ ﻣﺘﺤﺮﻛﺔ ﻷﻥ ﳎﺎﺯﻫﺎ ‪ :‬ﻭﺁﺑﺎﺅﻧﺎ ‪ ،‬ﻓﺄﺩﺧﻞ ﻓﻴﻬﺎ ﺃﻟﻒ ﺍﻻﺳﺘﻔﻬﺎﻡ ﻭﻟﻴﺴﺖ ﺑﻮﺍﻭ‬
‫ﺍﻟﱵ ﺗﻨﺘﻘﻞ ﻬﺑﺎ ﻣﻦ ﺷﻲﺀ ﺇﱃ ﺷﻲﺀ ﺃﻭ ﲡﺮﻱ ﳎﺮﻯ " ﺃﻡ " ‪.‬‬
 ‫" َﻭﹶﺃ ْﻧُﺘ ْﻢ ﺩَﺍ ِﺧﺮُﻭ ﹶﻥ " ﺻﺎﻏﺮﻭﻥ ﺃﺷﺪ ﺍﻟﺼﻐﺮ ‪ ،‬ﺻﺎﻏﺮ ‪ :‬ﺩﺍﺧﺮ ‪.‬‬
‫" ﻫَﺬﹶﺍ َﻳ ْﻮﻡُ ﺍﻟﺪﱢﻳ ﹺﻦ " ﺍﻟﺜﻮﺍﺏ ﻭﺍﳊﺴﺎﺏ ‪ ،‬ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻛﻤﺎ ﺗﺪﻳﻦ ﺗﺪﺍﻥ ‪.‬‬
‫ﺸﺮُﻭﺍ ﺍﻟﱠﺬِﻳ َﻦ " ﳐﺮﺝ ﺍﳌﺨﺘﺼﺮ ‪.‬‬
‫" ﻫَﺬﹶﺍ َﻳ ْﻮﻡُ ﺍﻟ ﹶﻔﺼْﻞ ﺍﻟﹼﺬِﻱ ﹸﻛ ْﻨُﺘ ْﻢ ﹺﺑ ِﻪ ُﺗ ﹶﻜﺬﱢﺑُﻮ ﹶﻥ " ﺍﻟﻔﺼﻞ ﻗﻄﻊ ﺍﻟﻘﻀﺎﺀ ﰒ ﺧﺮﺟﺖ " ﺍ ْﺣ ُ‬
‫ﺠ ﺤِﻴ َﻢ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻫﺪﻳﺖ ﺍﳌﺮﺃﺓ ﺇﱃ ﺯﻭﺟﻬﺎ ﺃﻱ ﺩﻟﻠﺘﻬﺎ ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ‪ :‬ﺃﻫﺪﻳﺘﻬﺎ ‪،‬‬ ‫ﻁ ﺍﹾﻟ ﹺ‬
‫ﺻﺮَﺍ ِ‬
‫ﱃ ِ‬‫" ﻓﹶﺎﻫْﺪُﻭﻫُﻢْ ﺇ ﹶ‬
‫ﺟﻌﻠﻬﺎ ﻣﻦ ﺍﳍﺪﻳﺔ ﺇﻟﻴﻪ ‪.‬‬
‫ﺴِﻠﻤُﻮ ﹶﻥ " ﺍﳌﺴﺘﺴﻠﻢ ﺍﻟﺬﻱ ﻳﻌﻄﻰ ﺑﻴﺪﻳﻪ ‪.‬‬ ‫ﺴَﺘ ْ‬‫" ُﻣ ْ‬

‫" ﺇﺫﹶﺍ ﻗﻴ ﹶﻞ ﹶﻟ ُﻬ ْﻢ ﹶﻻ ﺇﹶﻟ َﻪ ﺇﻻﹼ ﺍﻟﻠﹼ ُﻪ " ﳎﺎﺯﻫﺎ ‪ :‬ﺇﺫﺍ ﻗﻴﻞ ﳍﻢ ‪ :‬ﻗﻮﻟﻮﺍ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ‪.‬‬
‫ﺨِﻠﺼِﲔ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺇﻧﻜﻢ ﻟﺬﺍﻫﺒﻮﻥ ﺇﻻ ﺯﻳﺪﹰﺍ ‪.‬‬ ‫ﺏ ﺍ َﻷﻟِﻴ ﹺﻢ ‪ ،‬ﺇﻻﹼ ِﻋﺒَﺎ َﺩ ﺍﻟﻠﹼ ِﻪ ﺍﹸﳌ ْ‬ ‫" ﺇﻧﱠﻜ ُﻢ ﹶﻟﺬﹶﺍِﺋﻘﹸﻮ ﺍ ﹾﻟَﻌﺬﹶﺍ ﹺ‬
‫" َﻋﻠﹶﻰ ﺳُﺮُ ﹴﺭ ﻣَُﺘﻘﹶﺎﹺﺑﻠِﲔ " ﻣﻀﻤﻮﻡ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻭﺑﻌﺾ ﺍﻟﻌﺮﺏ ﻳﻔﺘﺤﻮﻥ ﺍﳊﺮﻑ ﺍﻟﺜﺎﱐ ﻣﻦ ﺃﺷﺒﺎﻩ ﻫﺬﺍ ﻣﻦ ﺑﺎﺏ ﺍﳌﻀﺎﻋﻒ‬
‫‪.‬‬
‫ﲔ " ﺍﻟﻜﺄﺱ ﺍﻹﻧﺎﺀ ﲟﺎ ﻓﻴﻪ ﻭﺍﳌﻌﲔ ﺍﳌﺎﺀ ﺍﻟﻄﺎﻫﺮ ﺍﳉﺎﺭﻱ ‪.‬‬ ‫ﺱ ﻣﱢ ْﻦ ﻣﱠ ِﻌ ﹴ‬ ‫" ﹺﺑ ﹶﻜﹾﺄ ﹴ‬
‫" ﹶﻻ ﻓِﻴﻬَﺎ ﻏﹶﻮْﻝﹲ " ﳎﺎﺯﻫﺎ ‪ :‬ﻟﻴﺲ ﻓﻴﻬﺎ ﻏﻮﻝ ﻭﺍﻟﻐﻮﻝ ﺃﻥ ﺗﻐﺘﺎﻝ ﻋﻘﻮﳍﻢ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺱ ﺗﻐﺘﺎﻟﹸﻨﺎ ‪ ...‬ﻭﺗﺬﻫﺐ ﺑﺎﻷﻭﻝ ﺍﻷﻭ ﹺﻝ‬ ‫ﻭﻣﺎ ﺯﺍﻟﺖ ﺍﻟﻜﹾﺄ ُ‬
‫" َﻭ ﹶﻻ ُﻫ ْﻢ ﻋَﻨْﻬَﺎ َﻳْﻨ ُﺰﻓﹸﻮ ﹶﻥ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻻ ﻳﻘﻄﻊ ﻋﻨﻪ ﻭﻳﻨﺰﻑ ﺳﻜﺮﹰﺍ ﻗﺎﻝ ﺍﻷﺑﲑﺩ ﺍﻟﺮﻳﺎﺣﻲ ﻣﻦ ﺑﲏ ﳏﺠﻞ ‪:‬‬
‫ﺻ ﺤَﻮُﺗ ُﻢ ‪ ...‬ﻟﺒﺌﺲ ﺍﻟﻨﱠﺪﺍﻣَﻰ ﻛﻨُﺘ ُﻢ ﺁﻝ ﹶﺃﺑْﺠﺮﺍ‬ ‫ﹶﻟﻌَﻤﺮﻱ ﻟﺌﻦ ﺃﻧﺰﻓﹸﺘُﻢ ﺃﻭ َ‬
‫ﺃﲜﺮ ﻣﻦ ﺑﲏ ﻋﺠﻞ ‪.‬‬
‫ﻑ " ﺭﺍﺿﻴﺎﺕ ‪ ،‬ﺍﻗﺘﺼﺮ ﻓﻼﻥ ﻋﻠﻰ ﻛﺬﺍ ‪.‬‬ ‫ﺻﺮَﺍﺕُ ﺍﻟﻄﱠ ْﺮ ِ‬ ‫" ﻗﹶﺎ ِ‬
‫" ﻋِﻴْﻦٌ " ﺍﻟﻌﻴﻨﺎﺀ ﻭﺍﺳﻌﺔ ﺍﻟﻌﲔ ‪.‬‬
‫ﺾ ﻣﱠ ﹾﻜﻨُﻮ ٍﻥ " ﺃﻱ ﻣﺼﻮﻥ ﻛﻞ ﻟﺆﻟﺆ ﺃﻭ ﺃﺑﻴﺾ ﺃﻭ ﻣﺘﺎﻉ ﺻﻨﺘﻪ ﻓﻬﻮ ﻣﻜﻨﻮﻥ ﻭﻛﻞ ﺷﻲﺀ ﺃﺿﻤﺮﺗﻪ ﰲ ﻧﻔﺴﻚ ﻓﻘﺪ ﺃﻛﻨﻨﺘﻪ‬ ‫" َﺑ ْﻴ ﹴ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺩﻫﺒﻞ ‪:‬‬
‫ﻭﻫﻲ ﺯَﻫﺮﺍﺀ ﻣﺜﻞ ﻟﹸﺆﻟﺆﺓ ﺍﻟﻐﻮّ ‪ ...‬ﺍﺹ ﻣُﻴﺰَﺕ ﻣﻦ ﺟﻮﻫﺮ ﻣﻜﻨﻮ ِﻥ‬
‫ﺠ ﺤَﻴ ﹺﻢ " ﰲ ﻭﺳﻂ ﺍﳉﺤﻴﻢ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ‬ ‫" ﺃﹶﺋِﻨﱠﺎ ﹶﻟ َﻤﺪِﻳﻨُﻮ ﹶﻥ " ﺃﻱ ﳎﺰﻳﻮﻥ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺩﻧﺘﻪ ﺃﻱ ﺟﺰﻳﺘﻪ ﺑﻜﺬﺍ ﻭﻛﺬﺍ " ﻓِﻲ َﺳﻮَﺍ ِﺀ ﺍﹾﻟ ﹺ‬
‫ﻋﺒﻴﺪﺓ ‪ :‬ﲰﻌﺖ ﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ ‪ :‬ﻛﻨﺖ ﻭﺃﻧﺎ ﺷﺎﺏ ﺃﻗﻌﺪ ﺑﺎﻟﻠﻴﻞ ﻓﺄﻛﺘﺐ ﺣﱴ ﻳﻨﻘﻄﻊ ﺳﻮﺍﺋﻲ ‪ ،‬ﺃﻱ ﻭﺳﻄﻲ ‪.‬‬
‫ﺕ ﹶﻟُﺘ ْﺮﺩِﻳ َﻦ " ﺃﺭﺩﻳﺘﻪ ﺃﻫﻠﻜﺘﻪ ﻭﺭﺩﻯ ﻫﻮ ﺃﻱ ﻫﻠﻚ ‪.‬‬ ‫" ﺇ ﹾﻥ ِﻛ ْﺪ َ‬
‫ﻚ ﺧَﻴْﺮٌ َﻧﺰُ ﹰﻻ " ﺍﻟُﻨﺰُﻝ ﻭﺍﻟَﻨﺰَﻝ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﻔﻀﻞ ﻳﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﻃﻌﺎﻡ ﻻ ﻧﺰﻝ ﻭﻧﺰﻝ ﺃﻱ ﺭﻳﻊ ‪.‬‬ ‫" ﹶﺃ ﹶﺫِﻟ َ‬
‫ﺸﻮْﺑﹰﺎ ِﻣ ْﻦ َﺣﻤِﻴ ﹴﻢ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻛﻞ ﺷﻲﺀ ﺧﻠﻄﺘﻪ ﺑﻐﲑﻩ ﻓﻬﻮ ﻣﺸﻮﺏ ‪.‬‬ ‫" ﹸﺛﻢﱠ ﺇﻥﱠ ﹶﻟ ُﻬ ْﻢ ﻋَﻠﹶﻴْﻬَﺎ ﹶﻟ َ‬
‫ﲔ " ﻭﺟﺪﻭﺍ ‪.‬‬ ‫" ﹶﺃﹶﻟﻔﹸﻮﺍ ﺁﺑَﺎ َﺀﻫُﻢ ﺿَﺎﻟﱢ َ‬
‫" ُﻳ ْﻬ َﺮﻋُﻮ ﹶﻥ " ﻳﺴﺘﺤﺜﻮﻥ ﻣﻦ ﺧﻠﻔﻬﻢ ﻭﻳﻌﻄﻒ ﺃﻭﺍﺋﻠﻬﻢ ‪.‬‬
‫ﲔ " ﻧﺼﺒﻬﺎ ﻟﻼﺳﺘﺜﻨﺎ ‪ ،‬ﻣﻦ ﺍﳌﻨﺬﺭﻳﻦ ‪.‬‬ ‫ﺼَ‬‫ﻒ ﻛﹶﺎ ﹶﻥ ﻋَﺎِﻗَﺒﺔﹸ ﺍ ﹾﻟ ُﻤ ْﻨ ﹶﺬﺭﹺﻳ َﻦ ﺇﻻﱠ ِﻋﺒَﺎ َﺩ ﺍﻟﻠﹼ ِﻪ ﺍﳌﹸ ﺨْﹶﻠ ِ‬ ‫" ﻓﹶﺎ ْﻧ ﹸﻈ ْﺮ ﹶﻛ ْﻴ َ‬
‫ﺿﺮْﺑﹰﺎ ﺑﹺﺎ ﹾﻟَﻴﻤِﲔ " ﺃﻱ ﺃﺟﺎﻝ ﻋﻠﻴﻬﻢ ﺿﺮﺑﹰﺎ ﻟﻶﳍﺔ ‪.‬‬ ‫ﻍ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ َ‬ ‫" ﹶﻓﺮَﺍ ﹶ‬
‫" ﹶﻓﹶﺄﻗﹾَﺒﻠﹸﻮﺍ ﹺﺇﹶﻟﻴْﻪ َﻳ ﹺﺰﻓﱡﻮ ﹶﻥ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻟﻠﻨﻌﺎﻣﺔ ‪ :‬ﺗﺰﻑ ﻭﻫﻮ ﺃﻭﻝ ﻋﺪﻭﻫﺎ ﻭﺁﺧﺮ ﻣﺸﻴﻬﺎ ﻭﺟﺎﺀﱐ ﺍﻟﺮﺟﻞ ﻳﺰﻑ ﺯﻓﻴﻒ ﺍﻟﻨﻌﺎﻣﺔ‬
‫ﺃﻱ ﻣﻦ ﺳﺮﻋﺘﻪ ‪.‬‬
‫" ﹶﻓﹶﻠﻤﱠﺎ َﺑﹶﻠ ﹶﻎ َﻣ َﻌﻪُ ﺍﻟﺴﱠ ْﻌ َﻲ " ﺃﻱ ﺃﺩﺭﻙ ﻣﺎ ﺃﻥ ﻳﺴﻌﻰ ﻋﻠﻰ ﺃﻫﻠﻪ ﺃﺩﺭﻙ ﻭﺃﻋﺎﻧﻪ ‪.‬‬
 ‫ﲔ " ﺃﻱ ﺻﺮﻋﻪ ﻭﻟﻠﻮﺟﻪ ﺟﺒﻴﻨﺎﻥ ﻭﺍﳉﺒﻬﺔ ﺑﻴﻨﻬﻤﺎ ﻗﺎﻝ ﺳﺎﻋﺪﺓ ﺑﲏ ﺟﻮﺀﻳﺔ ﺍﳍﺬﱄ ‪:‬‬ ‫ﺠﹺﺒ ﹺ‬
‫" ﹶﻓﹶﻠﻤﱠﺎ ﹶﺃ ْﺳﹶﻠﻤَﺎ َﻭَﺗﻠﹼﻪُ ِﻟ ﹾﻠ َ‬
‫ﲔ‬
‫ﻼ ﻟِﻠﺠَﺒ ﹺ‬ ‫ﻭﻃﻞﱠ َﺗﻠِﻴ ﹰ‬
‫ﺢ ﻋَﻈﻴ ﹴﻢ " ﺍﻟﺬﺑﺢ ﺍﳌﺬﺑﻮﺡ ﻭﺍﻟﺬﺑﺢ ﺍﻟﻔﻌﻞ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻗﺪ ﻛﺎﻥ ﺑﲔ ﺑﲏ ﻓﻼﻥ ﻭﺑﲔ ﺑﲏ ﻓﻼﻥ ﺫﺑﺢ ﻋﻈﻴﻢ‬ ‫" َﻭﹶﻓ َﺪ ْﻳﻨَﺎ ُﻩ ﹺﺑﺬِﺑ ﹴ‬
‫ﻓﺘﻠﻰ ﻛﺜﲑﺓ ‪.‬‬
‫" َﻭَﺗ َﺮ ﹾﻛﻨَﺎ ﻋَﻠﹶﻴْﻬﹺﻤَﺎ ﰲ ﺍﻵ ِﺧﺮﹺﻳ َﻦ " ﺣﻜﺎﻳﺔ ﺃﻱ ﺗﺮﻛﻨﺎﻫﻢ ﻳﻘﺎﻝ ﳍﻢ ﰲ ﺍﻵﺧﺮﻳﻦ ‪.‬‬
‫ﻼ ٌﻡ َﻋﻠﹶﻰ ﻣُﻮﺳَﻰ َﻭﻫَﺎﺭُﻭ ﹶﻥ " ﺃﻱ ﻳﻘﺎﻝ ﳍﻢ ﻫﺬﺍ ‪.‬‬ ‫" َﺳ ﹶ‬
‫ﻼ " ﺃﻱ ﺭﺑﹰﺎ ﻳﻘﺎﻝ ‪ :‬ﺃﻧﺎ ﺑﻌﻞ ﻫﺬﻩ ﺍﻟﺪﺍﺑﺔ ﺃﻱ ﺭﻬﺑﺎ ‪ ،‬ﻭﺍﻟﺒﻌﻞ ﺍﻟﺰﻭﺝ ﻭﻳﻘﺎﻝ ‪ :‬ﳌﺎ ﺍﺳﺘﺒﻌﻞ ﻭﺍﺳﺘﻐﲎ ﲟﺎﺀ ﺍﻟﺴﻤﺎﺀ‬ ‫" ﹶﺃَﺗ ْﺪﻋُﻮ ﹶﻥ َﺑ ْﻌ ﹰ‬
‫ﻣﻦ ﺍﻟﻨﺨﻞ ﻭﱂ ﻳﻜﻦ ﺳﻘﻴﹰﺎ ﻓﻬﻮ ﺑﻌﻞ ﻭﺍﻟﺒﻌﻞ ﻫﻮ ﺍﻟﻌﺬﻱ ﺃﻳﻀﹰﺎ ﻣﺎ ﱂ ﻳﺴﻖ ‪.‬‬
‫ﻀﺮُﻭ ﹶﻥ " ﳎﺎﺯﻫﺎ ‪ :‬ﳌﻬﻠﻜﻮﻥ ‪.‬‬ ‫ﺤَ‬ ‫" ﹶﻓﹺﺈﻧﱠﻬُ ْﻢ ﹶﻟ ُﻤ ْ‬
‫" ﺇﻻﹼ ِﻋﺒَﺎ َﺩ ﺍﻟﻠﹼ ِﻪ " ﺍﺳﺘﺜﻨﺎﺀ ‪.‬‬
‫" ﺳَﻠﹶﺎﻡٌ َﻋﻠﹶﻰ ﺁ ﹺﻝ ﻳَﺎﺳِﲔ " ﺃﻱ ﺳﻼﻡ ﻋﻠﻰ ﺍﻟﻴﺎﺳﲔ ﻭﺃﻫﻠﻪ ﻭﺃﻫﻞ ﺩﻳﻨﻪ ﲨﻌﻬﻢ ﺑﻐﲑ ﺇﺿﺎﻓﺔ ﺍﻟﻴﺎﺀ ﻋﻠﻰ ﺍﻟﻌﺪﺩ ﻓﻘﺎﻝ ﺳﻼﻡ ﻋﻠﻰ‬
‫ﺍﻟﻴﺎﺳﲔ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺤ ِﺪ‬
‫ﹶﻗ ْﺪﻧﹺﻲ ﻣﻦ َﻧﺼْﺮ ﺍﳋﹸَﺒﻴَْﺒﻴْ ﹺﻦ ﹶﻗﺪِﻣﻲ ‪ ...‬ﻟﻴﺲ ﺃﻣﲑﻱ ﺑﺎﻟﺸﱢﺤِﻴﺢ ﺍﳌﹸﹾﻠ ِ‬
‫ﻓﺠﻌﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺰﺑﲑ ﺃﺑﺎ ﺧﺒﻴﺐ ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺭﺃﻳﻪ ﻋﺪﺩﹰﺍ ﻭﱂ ﻳﻀﻔﻬﻢ ﺑﺎﻟﻴﺎﺀ ﻓﻴﻘﻮﻝ ﺍﳋﺒﻴﺒﻴﻮﻥ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻳﻌﲏ‬
‫ﺑﺎﳋﺒﻴﺒﲔ ﺃﺑﺎ ﺧﺒﻴﺐ ﻭﻣﺼﻌﺒﹰﺎ ﺃﺧﺎﻩ ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ‪ :‬ﻧﺎﺩﻯ ﻣﻨﺎ ٍﺩ ﻳﻮﻡ ﺍﻟﻜﻼﺏ ‪ :‬ﻫﻠﻚ ﺍﻟﻴﺰﻳﺪﻭﻥ ﻳﻌﲏ ﻳﺰﻳﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﳌﺪﺍﺭ ﻭﻳﺰﻳﺪ ﺑﻦ ﻫﻮﺑﺮ ﻭﻳﺰﻳﺪ ﺑﻦ ﳐﺮﻡ ‪ :‬ﺍﳊﺎﺭﺛﻴﻮﻥ ؛ ﻭﻳﻘﺎﻝ ﺟﺎﺀﺗﻚ ﺍﳊﺎﺭﺛﻮﻥ ﻭﺍﻷﺷﻌﺮﻭﻥ ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﰲ ﺍﻻﺛﻨﲔ‬
‫ﻭﺃﲰﺎﺋﻬﻤﺎ ﺷﱴ ﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﺯﻫﲑ ‪:‬‬
‫ﺠﺰَﻯ ﺑﺎﻟﻜﺮﺍ َﻣ ْﻪ‬
‫ﺖ ﺍﹶﳌ ْﺮ َﺀ ُﻳ ْ‬
‫ﺟﺰﺍﱐ ﺍﻟﺰﱠﻫﺪﻣﺎﻥ ﺟﺰﺍﺀ َﺳ ْﻮ ٍﺀ ‪ ...‬ﻭﻛﻨ ُ‬

‫ﻭﺇﳕﺎ ﳘﺎ ﺯﻫﺪﻡ ﻭﻛﺮﺩﻡ ﺍﻟﻌﺒﺴﻴﺎﻥ ﺃﺧﻮﺍﻥ ‪ .‬ﻭﻗﻴﻞ ﻟﻌﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ :‬ﻧﺴﻠﻚ ﻓﻴﻨﺎ ﺳﻨﺔ ﺍﻟﻌﻤﺮﻳﻦ ‪ :‬ﻳﻌﻨﻮﻥ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ‬
‫ﻓﺈﻥ ﻗﻴﻞ ‪ :‬ﻛﻴﻒ ﺑﺪﺉ ﺑﻌﻤﺮ ﻗﺒﻞ ﺃﰊ ﺑﻜﺮ ﻭﺃﺑﻮ ﺑﻜﺮ ﺃﻓﻀﻞ ﻣﻨﻪ ﻭﻫﻮ ﻗﺒﻠﻪ ؟ ﻓﺈﻥ ﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﻫﺬﺍ ﺗﻘﻮﻝ ‪ :‬ﺭﺑﻴﻌﺔ ﻭﻣﻀﺮ‬
‫ﻼ ﻭﻻ ﻛﺜﲑﹰﺍ ﻭﺯﻋﻢ ﺃﻥ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺳﻼﻡ ﻋﻠﻰ ﺁﻝ‬ ‫ﻭﺳﻠﻴﻢ ﻳﺒﺪﺀﻭﻥ ﺑﺎﻷﺧﺲ ﻭﻗﻴﺲ ﻭﺧﻨﺪﻕ ‪ ،‬ﻭﱂ ﻳﺘﺮﻙ ﻗﻠﻴ ﹰ‬
‫ﻳﺎﺳﲔ ﺃﻱ ﻋﻠﻰ ﺃﻫﻞ ﺁﻝ ﻳﺎﺳﲔ ﻭﻗﺎﻝ ﺃﺻﺤﺎﺏ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﺎﺹ ﻭﺍﺑﻦ ﻋﻤﺮ ﻭﺍﻫﻞ ﺍﻟﺸﺎﻡ ﻫﻢ ﻗﻮﻣﻪ ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ‬
‫ﺏ " ﻓﻘﺎﻝ ﻫﻢ ﻗﻮﻣﻪ ﻭﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺩﻳﻨﻪ ‪،‬ﻭﻗﺎﻟﺖ ﺍﻟﺸﻴﻌﺔ ﺁﻝ‬ ‫ﺩﻳﻨﻪ ﻭﺍﺣﺘﺠﻮﺍ ﺑﺎﻟﻘﺮﺁﻥ " ﹶﺃ ْﺩ ِﺧﻠﹸﻮﺍ ﺁ ﹶﻝ ِﻓ ْﺮ َﻋ ْﻮ ﹶﻥ ﹶﺃ َﺷﺪﱠ ﺍ ﹾﻟَﻌﺬﹶﺍ ﹺ‬
‫ﳏﻤﺪ ﺃﻫﻞ ﺑﻴﺘﻪ ﻭﺍﺣﺘﺠﻮﺍ ﺑﺄﻧﻚ ﺗﺼﻐﺮ " ﺁﻝ " ﻓﺘﺠﻌﻠﻪ " ﹶﺃﻫَﻴﻞ " ‪.‬‬
‫ﺸ ﺤُﻮ ِﻥ " ﻓﺰﻉ ﺇﱃ ﺍﻟﻔﻠﻚ ‪.‬‬ ‫ﻚ ﺍﹶﳌ ْ‬
‫" ﺇ ﹾﺫ ﹶﺃَﺑ َﻖ ﺇﹺﱃ ﺍ ﹾﻟ ﹸﻔ ﹾﻠ ِ‬
‫ﲔ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃﺩﺣﺾ ﺍﷲ ﺣﺠﺘﻪ ﺃﻱ ﺃﺑﻄﻠﻬﺎ ﻭﺍﻟﺪﺣﺾ ﺍﳌﺎﺀ ﻭﺍﻟﺰﻟﻖ ﻗﺎﻝ ﺫﻭ ﺍﻹﺻﺒﻊ‬ ‫ﻀَ‬ ‫" ﹶﻓﺴَﺎ َﻫ َﻢ ﹶﻓﻜﹶﺎ ﹶﻥ ِﻣ َﻦ ﺍﻟﹾﻤُﺪْ َﺣ ِ‬
‫‪:‬‬
‫ﻟﺒﺌﺲ ﺍﳌﺮ ُﺀ ﰲ ﺷﻲﺀ ‪ ...‬ﻣﻦ ﺍﻷﻣْﺮﺍﺭ ﻭﺍﻟﻨﻘﺾﹺ‬
‫ﺾ‬
‫ﹸﻏﺪُﻭﹰﺍ ﻭﺭﻭﺍﺣﹰﺎ َﻭ ‪ ...‬ﻫْﻮ ﰲ َﻣ ْﺰﻟﹶﻘ ٍﺔ َﺩ ْﺣ ﹺ‬
‫" َﻭﻫُ َﻮ ﻣُﻠِﻴﻢٌ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃﻻﻡ ﻓﻼﻥ ﰲ ﺃﻣﺮﻩ ﻭﺫﻟﻚ ﺇﺫﺍ ﺃﺗﻰ ﺃﻣﺮﹰﺍ ﻳﻼﻡ ﻋﻠﻴﻪ ﻗﺎﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ‪:‬‬
‫ﺖ ﻏﲑ ﻣُﻠﻴﻢ ‪ ...‬ﻭﻫﺪﺍ ِﻙ ﻗﺒﻞ ﺍﻟﻴﻮﻡ ﻏﲑ ﺣَﻜﻴﻢ‬ ‫ﺖ ﻭﻟﹸﻤ ِ‬ ‫َﺳﻔﹶﻬﹰﺎ ﻋﺬﻟ ِ‬
‫" ﻓﹶﻨَﺒَﺬﹾﻧَﺎﻩُ ﺑﹺﺎ ﹾﻟ َﻌﺮَﺍ ِﺀ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻧﺒﺬﺗﻪ ﺑﺎﻟﻌﺮﺍﺀ ﺃﻱ ﺍﻷﺭﺽ ﺍﻟﻔﻀﺎﺀ ﻗﺎﻝ ﺍﳋﺰﺍﻋﻲ ‪:‬‬
‫ﺕ ﺑﺎﻟﺒﻠﺪ ﺍﻟﻌَﺮﺍﺀ ﺛِﻴﺎﰊ‬ ‫ﻼ ﻻ ﺃﹶﺧﺎﻑُ ﻋِﺜﺎﺭَﻫﺎ ‪ ...‬ﻭﻧﺒﺬ ُ‬ ‫ﺖ ﹺﺭ ْﺟ ﹰ‬ ‫َﺭﻓﹼﻌ ُ‬
 ‫ﺍﻟﺒﻠﺪ ﺍﻟﻌﺮﺍﺀ ﺍﻟﺬﻱ ﻻ ﻳﻮﺍﺭﻩ ﺷﻲﺀ ﻣﻦ ﺷﺠﺮ ﻭﻻ ﻣﻦ ﻏﲑﻩ ‪.‬‬
‫ﲔ " ﻛﻞ ﺷﺠﺮﺓ ﻻ ﺗﻘﻮﻡ ﻋﻠﻰ ﺳﺎﻕ ﻓﻬﻲ ﻳﻘﻄﲔ ﳓﻮ ﺍﻟﺪﺑﺎ ﻭﺍﳊﻨﻈﻞ ﻭﺍﻟﺒﻄﻴﺦ ‪.‬‬ ‫ﺠ َﺮ ﹰﺓ ﻣﱢ ْﻦ َﻳ ﹾﻘ ِﻄ ﹴ‬
‫" َﺷ َ‬
‫ﻒ ﹶﺃ ْﻭ َﻳ ْﺰِﻳﺪُﻭ ﹶﻥ " ﺃﻭ ﻫﺎ ﻫﻨﺎ ﻟﻴﺲ ﺑﺸﻚ ﻭﻫﻲ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ " ﺑﻞ ﻳﺰﻳﺪﻭﻥ " ﻭﰲ ﺍﻟﻘﺮﺁﻥ " ﻗﹶﺎﻟﹸﻮﺍ ﺳَﺎﺣِﺮٌ ﹶﺃ ْﻭ‬ ‫" ﺇﻟﹶﻰ ﻣَﺎﹶﺋ ِﺔ ﹶﺃ ﹾﻟ ٍ‬
‫ﺠﻨُﻮﻥ " ﻟﻴﺲ ﺑﺸﻚ ﻭﻗﺪ ﻗﺎﻟﻮﳘﺎ ﲨﻴﻌﹰﺎ ﻓﻬﻲ ﰲ ﻣﻮﺿﻊ ﺍﻟﻮﺍﻭ ﺍﻟﱵ ﻟﻠﻤﻮﺍﻻﺓ ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬ ‫َﻣ ْ‬
‫ﺃﺛﹶﻌﹶﻠﺒَﺔ ﺍﻟﻔﻮﺍﺭﺱ ﺃﻭ ﺭﹺﻳﺎﺣﺎ ‪َ ...‬ﻋﺪَﻟﺖ ﻬﺑﻢ ﻃﻬﱠﻴَﺔ ﻭﺍﳋِﺸﺎﺑﺎ‬
‫ﻭﺍﳌﻌﲎ ﺛﻌﻠﺒﺔ ﺍﻟﻔﻮﺍﺭﺱ ﻭﺭﻳﺎﺣﺎﻋﺪﻟﺖ ﻬﺑﻢ ﻃﻬﻴﺔ ﻭﺍﳋﺸﺎﺑﺎ ﻭﻗﺎﻝ ﺁﺧﺮ ‪:‬‬
‫ﺇﻥﹼ ﻬﺑﺎ ﺃﻛَﺘ ﹶﻞ ﺃﹶﻭ ﺭﹺﺯﺍﻣﺎ ‪ ...‬ﺧُ َﻮْﻳ ﹺﺮ َﺑ ْﻴ ﹺﻦ ﻳﻨُﻘﻔﺎﻥ ﺍﳍﹶﺎﻣَﺎ‬
‫ﻭﻟﻮ ﻛﺎﻥ ﺷﻜﹰﺎ ﺃﻭ ﺍﲰﹰﺎ ﻭﺍﺣﺪﹰﺍ ﳌﺎ ﻗﺎﻝ " ُﺧﻮَﻳﺮ ﺑَﻴْﻦ ﻳﻨﻘﻔﺎﻥ " ﺇﳕﺎ ﻫﻮ ﺃﻛﺘﻞ ﻭﺭﺯﺍﻡ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺹ‬

‫ﻗﻮﻟﻪ " ﺹ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﺑﺘﺪﺍﺀ ﻓﻮﺍﺗﺢ ﺍﻟﺴﻮﺭ‪.‬‬

‫ﺹ " ﺇﳕﺎ ﻫﻲ " ﻭﻻ " ﻭﺑﻌﺾ ﺍﻟﻌﺮﺏ ﺗﺰﻳﺪ ﻓﻴﻬﺎ ﺍﳍﺎﺀ ﻓﺘﻘﻮﻝ " ﻻﻩ " ﻓﺘﺰﻳﺪ ﻓﻴﻬﺎ ﻫﺎﺀ ﺍﻟﻮﻗﻒ ﻓﺈﺫﺍ‬
‫ﲔ َﻣﻨَﺎ ﹴ‬ ‫" ﹶﻓﻨَﺎ َﺩﻭْﺍ َﻭ ﹶﻻ َ‬
‫ﺕ ِﺣ َ‬
‫ﺍﺗﺼﻠﺖ ﺻﺎﺭﺕ ﺗﺎﺀ ﻭﺍﳌﻨﺎﺹ ﻣﺼﺪﺭ ﻧﺎﺹ ﻳﻨﻮﺹ ﻭﻫﻮ ﺍﳌﻨﺠﺎﺓ ﻭﺍﻟﻔﻮﺕ ‪ .‬ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﺷﺄﻱ ﺍﻷﺳﺪﻱ ‪:‬‬
‫ﲔ ﺗﺬﻛِﺮ‬‫ﺕﺣ َ‬ ‫ﺕ ﻟﻴﻠﹶﻰ ﻻ َ‬ ‫ﺗﺬﻛﱠﺮ ُ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ ‪:‬‬
‫ﺹ‬
‫ﺁﺳﺎ ُﺩ ﻏِﻴ ﹴﻞ ﺣﲔ ﻻ ﻣﻨﺎ ُ‬
‫ﺃﻱ ﻻ ﲢﺮﻙ ‪.‬‬
‫ﻼ " ﺇﱃ " ﻓﹸﻌﺎﻝ " ﻗﺎﻝ ﻋﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ ‪:‬‬ ‫ﺸ ْﻲﺀُ ﻋُﺠَﺎﺏٌ " ﳎﺎﺯﻩ ﳎﺎﺯ ﻋﺠﻴﺐ ﻭﻗﺪ ﲢﻮﻝ ﺍﻟﻌﺮﺏ " ﻓﹶﻌﻴ ﹰ‬ ‫" ﺇﻥﱠ ﻫَﺬﹶﺍ ﹶﻟ َ‬
‫ﺖ ُﻣﻀَﺎ َﻋ ْﻪ ‪َ ...‬ﺗ ْﺒﻜِﻲ ﻋﻠﻰ ﺟﺎ ﹺﺭ ﺑﻨﹺﻲ ُﺟﺪَﺍ َﻋ ْﻪ‬ ‫ﻚ ﻋَﻴْﻦٌ َﺣ ِﺬ ﹾﻟ ِ‬ ‫ﺇﻧﱠ ِ‬
‫ﹶﺃ ْﻳ َﻦ ﺩُﺭَﻳْﺪٌ ﻭﻫْﻮ ﺫﻭ َﺑﺮَﺍ َﻋﻪُ ‪ ...‬ﺣﱴ َﺗ َﺮﻭْﻩ ﻛﺎﺷِﻔﹰﺎ ﻗِﻨﺎ َﻋ ْﻪ‬
‫َﺗ ْﻌﺪُﻭ ﺑﻪ َﺳ ﹾﻠ َﻬَﺒ ﹲﺔ ﺳُﺮَﺍ َﻋﻪُ‬
‫ﺃﻱ ﺳﺮﻳﻌﺔ ‪ .‬ﻭﺍﳊﺬﻝ ﰲ ﺍﻟﻌﲔ ﺳﻘﻮﻁ ﺍﳍﺪﺏ ﻭﺍﺣﺘﺮﺍﻕ ﺍﻷﺷﻔﺎﺭ ‪ ،‬ﻭﻗﺪ ﻗﺎﻟﻮﺍ ﻟﻠﻬﺪﺏ ﺃﻳﻀﹰﺎ " ﺃﺷﻔﺎﺭ " ‪ ،‬ﻭﻗﺎﻝ ﺍﳌﻌﻘﺮ ﺑﻦ‬
‫ﲪﺎﺭ ﺍﻟﺒﺎﺭﻗﻲ ﻭﻛﺎﻥ ﺃﻋﻤﻰ ‪:‬‬
‫ﻑ‬
‫ﺖ ‪ ...‬ﻭ َﻣ ﹾﺄﻗِﻲ َﻋ ْﻴﻨﹺﻬﺎ َﺣ ِﺬ ﹲﻝ َﻧﻄﹸﻮ ُ‬ ‫ﺖ ﻭﻗﺎﻇ ْ‬ ‫ﻓﺄﹶﺧﻠﻔﻬﺎ ﺍﻟﺬﻱ ﻇﻨﱠ ْ‬
‫ﺟﺪﺍﻋﻪ ﺭﻫﻂ ﺍﻟﺼﻤﺔ ﻭﻫﻮ ﻣﻦ ﺑﲏ ﻏﺰﻳﺔ ﻣﻦ ﺑﲏ ﺟﺸﻢ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺑﻜﺮ ‪.‬‬
‫ﺏ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻟﻠﺮﺟﻞ ﺍﻟﻔﺎﺿﻞ ﰲ ﺍﻟﺪﻳﻦ ‪ :‬ﻗﺪ ﺍﺭﺗﻘﻰ ﻓﻼﻥ ﰲ ﺍﻷﺳﺒﺎﺏ ‪ ،‬ﻭﺍﻟﺴﺒﺐ ﺍﳊﺒﻞ ﺃﻳﻀﹰﺎ‬ ‫" ﹶﻓﻠﹾَﻴﺮَْﺗﻘﹸﻮﺍ ﻓِﻲ ﺍ َﻷ ْﺳﺒَﺎ ﹺ‬
‫‪ ،‬ﻭﺍﻟﺴﺒﺐ ﺃﻳﻀﹰﺎ ﻣﺎ ﺗﺴﺒﺒﺖ ﺑﻪ ﻣﻦ ﺭﺣﻢ ﺃﻭ ﻳﺪ ﺃﻭ ﺩﻳﻦ ﻭﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﻛﻞ ﺳﺒﺐ ﻭﻧﺴﺐ ﻳﻮﻡ‬
‫ﺐ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﻣﻨﻘﻄﻊ ﺇﻻ ﺳﺒﱯ ﻭﻧﺴﱯ ‪ .‬ﻭﺍﳌﺴﻠﻢ ﺇﺫﺍ ﺗﻘﺮﺏ ﺇﱃ ﺭﺟﻞ ﻟﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻧﺴﺐ ﻗﺎﻝ ‪ :‬ﺇﻥ ﺍﻹﺳﻼﻡ ﺃﻗﻮﻯ ﺳﺒ ﹴ‬
‫ﺐ‪.‬‬‫ﻭﺃﻗﺮﺏ ﻧﺴ ﹴ‬
‫ﺡ " ﻓﻘﻮﻡ ﻣﻦ ﺍﻟﻌﺮﺏ ﻳﺆﻧﺜﻮﻥ ﺍﻟﻘﻮﻡ ﻭﻗﻮﻡ ﻣﻨﻬﻢ ﻳﺬﻛﺮﻭﻥ ‪ ،‬ﻓﺈﻥ ﺍﺣﺘﺞ ﻋﻠﻴﻬﻢ ﻬﺑﺬﻩ ﺍﻻﻳﺔ ﻗﺎﻟﻮﺍ ‪:‬‬ ‫ﺖ ﹶﻗ ْﺒﹶﻠ ُﻬ ْﻢ ﹶﻗ ْﻮﻡُ ﻧُﻮ ﹴ‬‫" ﹶﻛﺬﹼَﺑ ْ‬
‫ﻭﻗﻊ ﺍﳌﻌﲎ ﻋﻠﻰ ﺍﻟﻌﺸﲑﺓ ﻭﺍﺣﺘﺠﻮﺍ ﻬﺑﺬﻩ ﺍﻻﻳﺔ " ﹶﻛﻠﹾﺎ ﺇﻧﱠﻬَﺎ َﺗ ﹾﺬ ِﻛ َﺮ ﹲﺓ ﹶﻓ َﻤ ْﻦ ﺷَﺎ َﺀ ﹶﺫ ﹶﻛ َﺮﻩُ " ﺍﳌﻀﻤﺮ ﻓﻴﻪ ﻣﺬﻛﺮ ‪.‬‬
 ‫ﺏ ﺍ َﻷ ْﻳ ﹶﻜ ِﺔ " ﻛﺎﻥ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻳﻘﻮﻝ ‪ :‬ﺃﺻﺤﺎﺏ ﺍﻷﻳﻜﺔ ﺍﳊﺮﺟﺔ ﻣﻦ ﺍﻟﻨﺒﻊ ﻭﺍﻟﺴﺪﺭ ﻭﻫﻮ ﺍﳌﻠﺘﻒ ‪ ،‬ﻗﺎﻝ‬ ‫ﺻ ﺤَﺎ ُ‬ ‫" ﹶﺃ ْ‬
‫ﺭﺟﻞ ﻣﻦ ﻋﺒﺪ ﺍﻟﻘﻴﺲ ﻭﻫﻮ ﻣﺴﻨﺪ ﺇﱃ ﻋﻨﺘﺮﺓ ‪:‬‬
‫ﺤ َﻤ ﹺﻞ‬
‫ﻕ ﻇﻬﺮ ﺍِﳌ ْ‬ ‫ﻚ ﻓﻮ َ‬ ‫ﹶﺃﹶﻓ ِﻤ ْﻦ ﺑُﻜﺎﺀ ﺣَﻤﺎﻣ ٍﺔ ﰲ ﹶﺃ ْﻳ ﹶﻜ ٍﺔ ‪َ ...‬ﻳﺮَﻓﺾﱡ َﺩ ْﻣﻌُ َ‬
‫ﻳﻌﲏ ﳛﻤﻞ ﺍﻟﺴﻴﻒ ﻭﻫﻲ ﺍﳊﻤﺎﻟﺔ ﻭﺍﳊﻤﺎﺋﻞ ﻭﲨﺎﻉ ﺍﶈﻤﻞ ﳏﺎﻣﻞ ؛ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ " ﹶﻟﻴْﻜﺔ " ﻻ ﻳﻘﻄﻌﻮﻥ ﺍﻷﻟﻒ ﻭﱂ‬
‫ﻳﻌﺮﻓﻮﺍ ﻣﻌﻨﺎﻫﺎ ‪.‬‬
‫ﻕ " ﻣﻦ ﻓﺘﺤﻬﺎ ﻗﺎﻝ ‪ :‬ﻣﺎ ﳍﺎ ﻣﻦ ﺭﺍﺟﺔ ‪ ،‬ﻭﻣﻦ ﺿﻤﻬﺎ ﻗﺎﻝ ‪ :‬ﻓﻮﺍﻕ ﻭﺟﻌﻠﻬﺎ ﻣﻦ ﻓﻮﺍﻕ ﻧﺎﻗﺔ ﻣﺎ ﺑﲔ ﺍﳊﻠﺒﺘﲔ‬ ‫" ﻣَﺎ ﻟﹶﻬَﺎ ِﻣ ْﻦ ﹶﻓﻮَﺍ ﹴ‬
‫‪ ،‬ﻭﻗﻮﻡ ﻗﺎﻟﻮﺍ ‪ :‬ﳘﺎ ﻭﺍﺣﺪ ﲟﻨﺰﻟﺔ ﲪﺎﻡ ﺍﳌﻜﻮﻝ ﻭﲪﺎﻡ ﺍﳌﻜﻮﻝ ﻭﻗﺼﺎﺹ ﺍﻟﺸﻌﺮ ﻭﻗﺼﺎﺹ ﺍﻟﺸﻌﺮ ‪.‬‬
‫" َﻋ ﺠﱢ ﹾﻞ ﻟﹶﻨَﺎ ﻗِﻄﹼﻨَﺎ " ﺍﻟﻘﻂ ‪ :‬ﺍﻟﻜﺘﺎﺏ ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻁ ﻭَﻳﺄِﻓﻖُ‬
‫ﻭﻻ ﺍﹶﳌِﻠﻚُ ﺍﻟﻨﱡﻌﻤﺎ ﹸﻥ ﻳﻮﻡ ﻟﻘﻴﺘُﻪ ‪ ...‬ﺑﹺﺈﻣﱠﺘﻪ ﻳُﻌﻄِﻰ ﺍﻟﻘﹸﻄﻮ ﹶ‬
‫ﺍﻟﻘﻄﻮﻁ ‪ :‬ﺍﻟﻜﺘﺐ ﺑﺎﳉﻮﺍﺋﺰ ؛ ﻭﻳﺄﻓﻖ ‪ :‬ﻳﻔﻀﻞ ﻭﻳﻌﻠﻮ ﻳﻘﺎﻝ ‪ :‬ﻧﺎﻗﺔ ﺃﻓﻘﺔ ﻭﻓﺮﺱ ﺃﻓﻖ ﺇﺫﺍ ﻓﻀﻠﻪ ﻋﻠﻰ ﻏﲑﻩ ‪.‬‬
‫" ﺫﹶﺍ ﺍﻷ ْﻳ ِﺪ " ﺫﺍ ﺍﻟﻘﻮﺓ ﻭﺑﻌﺾ ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ﺁﺩ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﺖ ﺑﺂﺩﻱ ﺁﺩﺍ‬ ‫ﻣﻦ ﹶﺃ ﹾﻥ ﺗﺒﺪﱠﻟ ُ‬
‫" ﺃﹶﻭﱠﺍﺏٌ " ﺍﻷﻭﺍﺏ ﺍﻟﺮﺟﺎﻉ ﻭﻫﻮ ﺍﻟﺘﻮﺍﺏ ﳐﺮﺟﻬﺎ ‪ ،‬ﻣﻦ ﺁﺏ ﺇﱃ ﺃﻫﻠﻪ ﺃﻱ ﺭﺟﻊ ‪ ،‬ﻗﺎﻝ ﻳﺰﻳﺪ ﺑﻦ ﺿﺒﺔ ﺍﻟﺜﻘﻔﻲ ‪ :‬ﻭﺍﻟﺒﻴﺖ‬
‫ﻟﻌﺒﻴﺪ ﺑﻦ ﺍﻷﺑﺮﺹ ‪:‬‬
‫ﺏ‬
‫ﺐ ﺍﳌﻮﺕ ﻻ ﻳﺆﻭ ُ‬ ‫ﺏ ‪ ...‬ﻭﻏﺎﺋ ُ‬ ‫ﻭﻛﻞ ﺫﻱ ﻏﻴﺒﺔ ﻳﺆﻭ ُ‬
‫ﺃﻱ ﻻ ﻳﺮﺟﻊ ‪.‬‬
‫ﺏ " ﺃﺷﺮﻑ ﻛﻞ ﳎﻠﺲ ﻭﺑﻴﺖ ﻭﻣﻘﺪﻣﻪ ﻫﻮ ﳏﺮﺍﺑﻪ ‪ ،‬ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬ ‫ﺤﺮَﺍ َ‬‫ﺴﻮﱠﺭُﻭﺍ ﺍ ﹾﻟ ِﻤ ْ‬ ‫" ﺇ ﹾﺫ َﺗ َ‬
‫ﺏ ﺇﹺﺫﺍ ﺟﺌﺘﻬﺎ ‪ ...‬ﱂ ﺃﻟﻘﻬﺎ ﺃﻭ ﺍﺭﺗﻘﻲ ﺳُﻠﹼﻤﺎ‬ ‫َﺭﺑﱠﺔﹸ ﻣِﺤﺮﺍ ﹴ‬
‫ﺼ ﹺﻢ " ﺍﳋﺼﻢ ﻳﻘﻊ ﻟﻔﻈﻪ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻴﻊ ﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬ ‫ﺨَ‬ ‫" ﻧَﺒَﺆُﺍ ﺍﹶﻟ ْ‬
‫ﺐ‬
‫ﺼ َﻌ ﹺ‬
‫ﻭﺧﺼﻢ ﻳﻌﺪﱠﻭﻥ ﺍﻟﺬﹸﺣﻮﻝ ﻛﺄﻬﻧﻢ ‪ ...‬ﻗﹸﺮﻭﻡٌ ﹶﻏﻴَﺎﺭﻯ ﹸﻛﻞﱠ ﺃﹶﺯﻫَﺮ ﻣُ ْ‬
‫ﻒ َﺧﺼْﻤﺎ ِﻥ " ﺭﺟﻊ ﺇﱃ ﻣﻌﲎ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻪ ‪.‬‬ ‫ﺨ ْ‬ ‫" ﻗﹶﺎﻟﹸﻮﺍ ﹶﻻ َﺗ َ‬
‫ﻂ " ﺃﻱ ﻻ ﺗﺴﺮﻑ ﻗﺎﻝ ﺍﳊﻮﺹ ‪:‬‬ ‫ﺸ ِﻄ ﹾ‬ ‫" َﻭ ﹶﻻ ُﺗ ْ‬
‫ﱄ ‪ ...‬ﻭﻳﺰﻋﻤْﻦ ﺃﻥ ﺃﻭﺩﻯ ﲝﻘ َﻲ ﺑﺎﻃﻠﻲ‬ ‫ﺖ ﻋَﻮﺍ ِﺫ ﹺ‬‫ﺃﹶﻻ ﻳﺎ ِﻟﻘﹾﻮ ﹴﻡ ﻗﺪ ﺃﹶﺷﻄﹼ ْ‬
‫ﻭﻳﻘﺎﻝ ‪ :‬ﻛﻠﻔﺘﲏ ﺷﻄﻄﺎﹰ ‪ ،‬ﻣﻨﻪ ﺃﻳﻀﹰﺎ ‪ :‬ﻭﺷﻄﺖ ﺍﻟﺪﺍﺭ ﺑﻌﺪﺕ ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﻭﻫﻮ ﻋﻤﺮ ﺑﻦ ﺃﰊ ﺭﺑﻴﻌﺔ ‪:‬‬
‫ﻂ ﻏﺪﹰﺍ ﺩﺍ ُﺭ ﺟﲑﺍﻧﹺﻨﺎ ‪ ...‬ﻭﻟﻠﺪﺍ ُﺭ ﺑﻌ َﺪ ﻏ ٍﺪ ﹶﺃ ْﺑﻌُﺪ‬ ‫ﺗَﺸ ﱡ‬
‫" ﹶﻓﻘﹶﺎ ﹶﻝ ﹶﺃ ﹾﻛ ِﻔ ﹾﻠﻨﹺﻴﻬَﺎ " ﳎﺎﺯﻩ ﳎﺎﺯ " ﹶﻛﻔﱠﻠﹶﻬَﺎ َﺯﻛﹶﺮﻳﱠﺎ " ﺃﻱ ﺿﻤﻬﺎ ﺇﻟﻴﻪ ﻭﻛﻔﻠﺖ ﺑﺎﳌﺎﻝ ﻭﺍﻟﻨﻔﺲ ﺃﻱ ﺿﻤﻨﺖ ‪.‬‬
‫ﺏ " ﺃﻱ ﺻﺎﺭ ﺃﻋﺰ ﻣﲏ ﻓﻴﻪ ‪.‬‬ ‫ﺨﻄﹶﺎ ﹺ‬
‫ﰲ ﺍﹾﻟ ِ‬ ‫" َﻭ َﻋﺰﱠﻧﹺﻲ ﹺ‬
‫ﺠﺔﹸ ﻭَﺍ ِﺣ َﺪ ﹲﺓ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﻣﺮﺃﺓ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬ ‫" َﻭِﻟ َﻲ َﻧ ْﻌ َ‬
‫ﺖ َﺣﺒﱠﺔ ﻗﻠﺒﻬﺎ ﻭﻃِﺤﺎﻟِﻬﺎ‬ ‫ﺖ ﻏﻔﻠ ﹶﺔ ﻋَﻴْﻨﹺﻪ ﻋﻦ ﺷﺎﺗِﻪ ‪ ...‬ﻓﺄﺻﺒ ُ‬ ‫ﻓﺮﻣﻴ ُ‬
‫ﻳﻌﲏ ﺍﻣﺮﺃﺓ ﺍﻟﺮﺟﻞ ‪.‬‬
‫ﻚ " ﻣﺼﺪﺭ " ﺳﺄﻟﺖ " ﺍﺳﺘﻌﻄﻴﺖ ‪.‬‬ ‫ﺠِﺘ َ‬ ‫ﺴﺆَﺍ ﹺﻝ َﻧ ْﻌ َ‬‫" ﹺﺑ ُ‬
‫ﺨﹶﻠﻄﹶﺎ ِﺀ " ﺍﻟﺸﺮﻛﺎﺀ ‪.‬‬ ‫" ﺍﹾﻟ ُ‬
‫" َﻭ ﹶﻇﻦﱠ ﺩَﺍ ُﻭ ُﺩ " ﺃﻱ ﺃﻳﻘﻦ ‪.‬‬
 ‫ﺽ " ﻟﻴﺲ ﳍﺎ ﺟﻮﺍﺏ ﺍﺳﺘﻔﻬﺎﻡ ﻓﺨﺮﺟﺖ ﳐﺮﺝ‬ ‫ﺕ ﻛﹶﺎﻟﹾﻤُﻔﹾﺴِﺪِﻳﻦَ ﻓِﻲ ﺍ ْﻷ َﺭ ﹺ‬
‫ﺠَﻌﻞﹸ ﺍﻟﱠﺬِﻳ َﻦ ﺁﻣَﻨُﻮﺍ َﻭ َﻋ ِﻤﻠﹸﻮﺍ ﺍﻟﺼﱠﺎِﻟ ﺤَﺎ ِ‬ ‫" ﹶﺃ ْﻡ َﻧ ْ‬
‫ﺍﻟﺘﻮﻋﺪ ‪.‬‬
‫" ﻛِﺘﺎﹶﺏٌ ﹶﺃﻧَﺰﹾﻟَﻨﹶﺎﻩُ " ﺍﺑﺘﺪﺍﺀ ‪.‬‬
‫ﺕ ﺍﹾﻟ ﺠﹺﻴﹶﺎﺩُ " ﻣﻦ ﺍﳋﻴﻞ ‪ ،‬ﻭﺍﻟﺼﺎﻓﻦ ﺍﻟﺬﻱ ﳚﻤﻊ ﺑﲔ ﻳﺪﻳﻪ ﻭﻳﺜﲏ ﻃﺮﻑ ﺳﻨﺒﻚ ﺍﺣﺪﻯ‬ ‫ﺸﻲﱢ ﺍﻟﺼﱠﺎِﻓﻨَﺎ ُ‬ ‫ﺽ َﻋﹶﻠ ْﻴ ِﻪ ﺑﹺﺎ ﹾﻟ َﻌ ِ‬
‫" ﺇ ﹾﺫ ﻋُ ﹺﺮ َ‬
‫ﺭﺟﻠﻴﻪ ﻭﺍﻟﺴﻨﺒﻚ ﻣﻘﺪﻡ ﺍﳊﺎﻓﺮ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ‪ :‬ﺑﻞ ﺍﻟﺼﺎﻓﻦ ﺍﻟﺬﻱ ﳚﻤﻊ ﻳﺪﻳﻪ ﻭﺍﻟﺬﻱ ﻳﺮﻓﻊ ﻃﺮﻑ ﺳﻨﺒﻚ ﺭﺟﻠﻪ ﻓﻬﻮ‬
‫ﳐﻴﻢ ‪.‬‬
‫ﺨ ْﻴ ﹺﺮ َﻋ ْﻦ ِﺫ ﹾﻛ ﹺﺮ َﺭﺑﱢﻲ " ﳎﺎﺯﻩ ﺃﺣﺒﺒﺘﻪ ‪ :‬ﺣﺒﹰﺎ ﰒ ﺃﺿﺎﻑ ﺍﳊﺐ ﺇﱃ ﺍﳋﲑ ‪.‬‬ ‫" ﹺﺇﻧﱢﻲ ﹶﺃ ْﺣَﺒ ْﺒﺖُ ُﺣﺐﱠ ﺍﹾﻟ َ‬
‫ﺏ " ﺍﳌﻌﲎ ﻟﻠﺸﻤﺲ ﻭﻫﻲ ﻣﻀﻤﺮﺓ ‪.‬‬ ‫ﺤﺠَﺎ ﹺ‬ ‫ﺕ ﺑﹺﺎﹾﻟ ِ‬ ‫" َﺣﺘﱠﻰ َﺗﻮَﺍ َﺭ ْ‬
‫" ﹶﻓ ﹶﻄ ِﻔ َﻖ َﻣﺴْﺤﹰﺎ " ﻣﺎ ﺯﺍﻝ ﻳﻔﻌﻞ ﺫﺍﻙ ﻭ " ﻛﺮﺏ " ﻣﺜﻠﻬﺎ ﳎﺎﺯﻫﺎ ﳝﺴﺢ ﻣﺴﺤﹰﺎ ﻭﺍﳌﻌﲎ ﻳﻀﺮﺏ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻣﺴﺢ ﻋﻼﻭﺗﻪ ﺃﻱ‬
‫ﺿﺮﻬﺑﺎ ‪.‬‬
‫ﺐ ﻟِﻲ ُﻣﻠﹾﻜﹰﺎ ﹶﻻ ﻳَﻨْﺒﹺﻐِﻲ ﻷَﺣ ٍﺪ ِﻣ ْﻦ َﺑ ْﻌﺪِﻱ " ﻻ ﻳﻜﻮﻥ ﻷﺣﺪ ﻣﻦ ﺑﻌﺪﻱ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﻗﺎﻝ ﺍﳊﺠﺎﺝ ‪ :‬ﺇﻥ ﻛﺎﻥ‬ ‫" َﻫ ْ‬
‫ﳊﺴﻮﺩﹰﺍ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺃﲪﺮ ‪:‬‬
‫ﺼﻢُ ﺍﻟ َﻮِﻗﻞﹸ‬ ‫ﻣﺎ ﺃﹸﻡ ﻏﹸ ﹾﻔ ﹴﺮ ﻋَﻠﻰ َﺩﻋْﺠﺎﺀ ﺫﻱ َﻋﹶﻠ ﹴﻖ ‪ ...‬ﻳﻨﻔﻲ ﺍﻟﻘﹶﺮﺍﻣِﻴ َﺪ ﻋﻨﻬﺎ ﺍﻷ ْﻋ َ‬
‫ﰲ ﺭﺃﺱ ﺧﻠﻘﺎﺀ ﻣﻦ ﻋﻨﻘﺎﺀ ﻣﺸﺮﻓﺔ ‪ ...‬ﻻ ﻳﺒﺘﻐﻲ ﺩﻭﻬﻧﺎ َﺳﻬْﻞ ﻭﻻ َﺟَﺒﻞﹸ‬
‫ﻻ ﻳﺒﺘﻐﻲ ﺃﻱ ﻻ ﻳﻜﻮﻥ ﻓﻮﻗﻬﺎ ﺳﻬﻞ ﻭﻻ ﺟﺒﻞ ﺃﺣﺼﻦ ﻣﻨﻬﺎ ‪.‬‬
‫" ﹺﺑﹶﺄ ْﻣ ﹺﺮ ِﻩ ُﺭﺧَﺎ ًﺀ " ﺃﻱ ﺭﺧﻮﺓ ﻟﻴﻨﺔ ﻭﻫﻲ ﻣﻦ ﺍﻟﺮﺧﺎﻭﺓ ‪.‬‬
‫ﺏ " ﺣﻴﺚ ﺃﺭﺍﺩ ﻳﻘﺎﻝ ‪ :‬ﺃﺻﺎﺏ ﺍﷲ ﺑﻚ ﺧﲑﹰﺍ ﺃﻱ ﺃﺭﺍﺩ ﺍﷲ ﺑﻚ ﺧﲑﹰﺍ ‪.‬‬ ‫" َﺣ ْﻴﺚﹸ ﹶﺃ ﺻَﺎ َ‬
‫" ﺍﻷ ﺻْﻔﺎ ِﺩ " ﺍﻷﻏﻼﻝ ﻭﺍﺣﺪﻫﺎ ﺻﻔﺪ ‪ ،‬ﻭﺍﻟﺼﻔﺪ ﺃﻳﻀﹰﺎ ﺍﻟﻐﻄﺎﺀ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻭﺃﹶﺻﻔﺪﱐ ﻋﻠﻰ ﺍﻟﺰﱠﻣﺎﻧﺔ ﻗﺎﺋﺪﹰﺍ‬

‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ﺻﻔﺪﱐ ‪.‬‬

‫ﺏ " ﺳﺒﻴﻠﻬﺎ ﺳﺒﻴﻼﻥ ﻓﺄﺣﺪﳘﺎ ﺑﻐﲑ ﺟﺰﺍﺀ ﻭﺍﻵﺧﺮ ﺑﻐﲑ ﺛﻮﺍﺏ ﻭﺑﻐﲑ ﻣﻨﺔ ﻭﻻ ﻗﻠ ٍﺔ ‪.‬‬ ‫ﻚ ﹺﺑ َﻐ ْﻴ ﹺﺮ ِﺣﺴَﺎ ﹴ‬ ‫ﺴ ْ‬ ‫" ﹶﺃ ْﻭ ﹶﺃ ْﻣ ِ‬
‫ﺏ " ﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﺃﰊ ﺧﺎﺯﻡ ‪:‬‬ ‫ﺐ َﻭ َﻋﺬﹶﺍ ﹴ‬ ‫ﺼ ﹴ‬ ‫" ﹺﺑﻨُ ْ‬
‫َﺗ َﻌﻨﱠﺎ َﻙ ﻧُﺼْﺐٌ ﻣﻦ ﹸﺃ َﻣ ْﻴ َﻤ ﹶﺔ ﻣُﻨﺼِﺐٌ‬
‫ﺃﻱ ﺑﻼﺀ ﻭﺷﺮ ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ‪:‬‬
‫ﺐ‬
‫ﻛﻠِﻴﻨﹺﻲ ِﻟ َﻬﻢّ ﻳﺎ ﺃﹸ َﻣﻴْ َﻤ ﹶﺔ ﻧﺎﺻﺐ ‪ ...‬ﻭﻟﻴﻞ ﺃﻗﺎﺳﻴﻪ َﺑﻄِﻲ ٍﺀ ﺍﻟﻜﻮﺍﻛ ﹺ‬
‫ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺃﻧﺼﺒﲏ ﺃﻱ ﻋﺬﺑﲏ ﻭﺑﺮﺡ ﰊ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ‪ :‬ﻧﺼﺒﲏ ﻭﺍﻟﻨﺼﺐ ﺇﺫﺍ ﻓﺘﺤﺖ ﻭﺣﺮﻛﺖ ﺣﺮﻭﻓﻬﺎ ﻛﺎﻧﺖ ﻣﻦ‬
‫ﺍﻷﻋﻴﺎﺀ ‪ ،‬ﻭﺍﻟﻨﺼﺐ ﺇﺫﺍ ﻓﺘﺢ ﺃﻭﳍﺎ ﻭﺃﺳﻜﻦ ﺛﺎﻧﻴﻬﺎ ﻭﺍﺣﺪﺓ ﺃﻧﺼﺎﺏ ﺍﳊﺮﻡ ﻭﻛﻞ ﺷﻲﺀ ﻧﺼﺒﺘﻪ ﻭﺟﻌﻠﺘﻪ ﻋﻠﻤﹰﺎ ﻳﻘﺎﻝ ‪ :‬ﻻ‬
‫ﻧﺼﺒﻨﻚ ﻧﺼﺐ ﺍﻟﻌﻮﺩ ‪.‬‬
‫ﻚ " ﻭﻫﻮ ﳐﺘﺼﺮ ﻭﺍﻟﺮﻛﺾ ﻫﻮ ﺍﻟﺪﻓﻊ ﺑﺎﻟﺮﺟﻞ ﻭﻫﻲ ﺣﺮﻛﺔ ﺍﻟﺮﺟﻞ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺭﻛﻀﲏ ﺍﻟﺪﺍﺑﺔ ﻭﻳﻘﺎﻝ ‪ :‬ﱂ‬ ‫ﺾ ﹺﺑ ﹺﺮ ْﺟِﻠ َ‬
‫" ﺍﺭ ﹸﻛ ْ‬
‫ﺗﺮﻛﺾ ﺛﻮﺑﻚ ﺑﺮﺟﻠﻚ ‪.‬‬
‫ﺴ ﹲﻞ ﺑَﺎﺭﹺﺩٌ " ﻭﺿﻮﺀٌ ﻏﺴﻮﻝ ﻭﻫﻮ ﻣﺎ ﺍﻏﺘﺴﻠﺖ ﺑﻪ ﻣﻦ ﺍﳌﺎﺀ " َﻭ َﺷﺮَﺍﺏٌ " ﺃﻱ ﻭﺗﺸﺮﺏ ﻣﻨﻪ ﻭﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻳﻐﺘﺴﻞ‬ ‫" ﻫَﺬﹶﺍ ﻣُ ْﻐَﺘ َ‬
‫ﻼ‪.‬‬ ‫ﻓﻴﻪ ﻳﺴﻤﻰ ﻣﻐﺘﺴ ﹰ‬
‫ﺿﻐْﺜﹰﺎ " ﻭﻫﻮ ﻣﻞﺀ ﺍﻟﻜﻒ ﻣﻦ ﺍﻟﺸﺠﺮ ﺃﻭ ﺍﳊﺸﻴﺶ ﻭﺍﻟﺸﻤﺎﺭﻳﺦ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ ﻗﺎﻝ ﻋﻮﻑ ﺑﻦ ﺍﳋﺮﻉ ‪:‬‬ ‫" َﻭ ُﺧ ﹾﺬ ﹺﺑَﻴ ِﺪ َﻙ ِ‬
 ‫ﺐ‬
‫ﻭﺃﹶﺳﻔ ﹶﻞ ﻣﲏ َﻧﻬْﺪ ﹰﺓ ﻗﺪ ﺭﺑَﻄﺘﻬﺎ ‪ ...‬ﻭﺃﻟﻘﻴﺖُ ﺿِﻐﺜﹰﺎ ﻣﻦ ﺧﻠ ًﻲ ﻣﺘﻄﻴﱠ ﹺ‬
‫ﺼ ٍﺔ ِﺫ ﹾﻛﺮَﻯ ﺍﻟﺪﱠﺍ ﹺﺭ " ﺗﻨﻮﻳﻦ ﺧﺎﻟﺼ ٍﺔ ﻋﻤﻞ ﰲ " ﺫﻛﺮﻯ " ‪.‬‬ ‫ﺼﻨَﺎ ُﻫ ْﻢ ﹺﺑ ﺨَﺎِﻟ َ‬
‫" ﺇﻧَﺎ ﹶﺃ ْﺧﹶﻠ ْ‬
‫" ﺍ َﻷ ْﺧﻴَﺎ ﹺﺭ " ﻭﺍﳋﻴﺎﺭ ﻭﺍﺣﺪ ﻣﺜﻞ ﺍﻟﺸﺮﺍﺭ ﻭﺍﻷﺷﺮﺍﺭ ‪.‬‬
‫" ﺃﹶﺗْﺮَﺍﺏٌ " ﺃﺳﻨﺎﻥ ﻭﺍﺣﺪﻫﺎ ﺗﺮﺏ ‪.‬‬
‫" ِﻣ ْﻦ َﺷ ﹾﻜِﻠ ِﻪ " ﻣﻦ ﺿﺮﺑﻪ ﻣﺎ ﺃﻧﺖ ﻣﻦ ﺷﻜﻠﻰ ﻣﺎ ﺃﻧﺖ ﻣﻦ ﺿﺮﰉ ﻭﺍﻟﺸﻜﻞ ﻣﻦ ﺍﳌﺮﺃﺓ ﻣﺎ ﻋﻠﻘﺖ ﳑﺎ ﲢﺴﻦ ﺑﻪ ﻭﺗﺸﻜﻞ ﺗﻐﻨﺞ‬
‫ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬
‫ﺻﻔﹾﺮﹰﺍ ﻭ ُﺧﻀْﺮﹰﺍ ﻛﺎﺧﻀﺮﺍﺭ ﺍﻟَﺒ ﹾﻘ ﹺﻞ‬ ‫ﺖ ﻣﻦ ﺿَﺮﺏ ﻛﻞ َﺷ ﹾﻜ ﹴﻞ ‪ُ ...‬‬ ‫ﳌﹼﺎ ﺍﻛﺘﺴ ْ‬
‫" ﻫَﺬﹶﺍ ﻓﹶﻮْﺝٌ " ﻭﺍﻟﻔﻮﺝ ﻓﺮﻗﺔ ‪.‬‬
‫" ﹶﻻ َﻣ ْﺮﺣَﺒﹰﺎ ﹺﺑ ﹺﻬ ْﻢ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻟﻠﺮﺟﻞ ‪ :‬ﻻ ﻣﺮﺣﺒﹰﺎ ﺑﻚ ﺃﻱ ﻻ ﺭﺣﺒﺖ ﻋﻠﻴﻚ ﺃﻱ ﻻ ﺍﺗﺴﻌﺖ ﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ‪:‬‬
‫ﻀﻴﱢ ﹺﻖ‬
‫ﲑ ﻣُ َ‬
‫ﻚﻏ َ‬
‫ﺖ ﺑَﻮّﺍﺑﺎﹰ ﻟﻪ ﻗﺎﻝ َﻣﺮْﺣﺒﹰﺎ ‪ ...‬ﺃﻻ ﻣَﺮْﺣﺐٌ ﻭﺍﺩِﻳ َ‬ ‫ﺇﺫﺍ ﺟﺌ َ‬
‫ﺿﻌْﻔﹰﺎ " ﺃﻱ ﻣﻀﻌﻔﹰﺎ ﺇﻟﻴﻪ ﻣﺜﻠﻪ ‪.‬‬ ‫" ﹶﻓ ﹺﺰ ْﺩﻩُ َﻋﺬﹶﺍﺑﹰﺎ ِ‬
‫ﺨ ﹺﺮﻳّﹰﺎ " ﻣﻦ ﻓﺘﺢ ﺍﻷﻭﻝ ﺟﻌﻠﻬﺎ ﺍﺳﺘﻔﻬﺎﻣﹰﺎ ﻭﺟﻌﻞ " ﺃﻡ " ﺟﻮﺍﺑﹰﺎ ﳍﺎ ﻗﺎﻝ ﻃﺮﻓﺔ ‪:‬‬ ‫ﺨ ﹾﺬﻧَﺎ ُﻫ ْﻢ ِﺳ ْ‬ ‫" ﺍﺗﱠ َ‬
‫ﹶﺃ َﺷ ﺠَﺎ َﻙ ﺍﻟﺮﱠ ْﺑ ُﻊ ﺃﹶﻡ ِﻗ َﺪﻣُﻪُ ‪ ...‬ﺃﻡ َﺭﻣَﺎ َﺩ ﺩﺭﺍ ﺱٌ ﺣُ َﻤﻤُ ْﻪ‬
‫ﲔ"‬
‫ﻭﻣﻦ ﱂ ﻳﺴﺘﻔﻬﻢ ﻓﻔﺘﺤﻬﺎ ﻋﻠﻰ ﺍﻟﻘﻄﻊ ﻓﺈﻬﻧﺎ ﺧﱪ ﻭﳎﺎﺯ " ﺃﻡ " ﳎﺎﺯ ﺑﻞ ﻭﰲ ﺍﻟﻘﺮﺁﻥ " ﹶﺃ ْﻡ ﹶﺃﻧَﺎ ﺧَﻴْﺮٌ ِﻣ ْﻦ ﻫَﺬﹶﺍ ﺍﻟﱠﺬِﻱ ﻫُ َﻮ َﻣ ﹺﻬ ٌ‬
‫ﳎﺎﺯﻫﺎ ﺑﻞ ﺃﻧﺎ ﺧﲑ ﻣﻦ ﻫﺬﺍ ﻷﻥ ﻓﺮﻋﻮﻥ ﱂ ﻳﺸﻚ ﻓﻴﺴﺄﻝ ﺃﺻﺤﺎﺑﻪ ‪ ،‬ﺇﳕﺎ ﺃﻭﺟﺐ ﻟﻨﻔﺴﻪ ‪ ،‬ﻭﻣﻦ ﻛﺴﺮ " ﺳِﺨﺮﹺﻳﹰﺎ " ﺟﻌﻠﻪ‬
‫ﻣﻦ ﺍﳍﺰﺀ ﻭﻳﺴﺨﺮ ﺑﻪ ﻭﻣﻦ ﺿﻢ ﺃﻭﳍﺎ ﺟﻌﻠﻪ ﻣﻦ ﺍﻟﺴﺨﺮﺓ ﻳﺘﺴﺨﺮﻭﻬﻧﻢ ﻭﻳﺴﺘﺬﻟﻮﻬﻧﻢ ‪.‬‬
‫ﲔ " ﺍﻟﺬﻳﻦ ﺃﺧﻠﺼﻬﻢ ﺍﷲ ﻭﺍﳌﺨﻠﺼﲔ ﺍﻟﺬﻳﻦ ﺃﺧﻠﺼﻮﺍ ‪.‬‬ ‫ﺼَ‬‫" ﺇﻻﹼ ِﻋﺒَﺎ َﺩ َﻙ ِﻣْﻨﻬُﻢُ ﺍﻟﹾﻤُ ﺨْﹶﻠ ِ‬
‫ﺤﻖﱠ ﻭَﺍﻟﹾﺤﻖﱠ " ﺃﻗﻮﻝ ‪ :‬ﻧﺼﺒﻬﺎ ﻋﻠﻰ " ﻗﺎﻝ ﺣﻘﹰﺎ " ‪ ،‬ﻭ " ﻳﻘﻮﻝ ﺍﳊﻖ " ‪.‬‬ ‫" ﻗﹶﺎ ﹶﻝ ﻓﹶﺎ ﹾﻟ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬

‫" ﻳُ ﹶﻜﻮﱢﺭُ ﺍﻟﻠﱠْﻴ ﹶﻞ َﻋﻠﹶﻰ ﺍﻟﻨﱠﻬَﺎ ﹺﺭ " ﻳﺪﺧﻞ ‪ ،‬ﳎﺎﺯﻫﺎ ‪ :‬ﻳﻮﰿ ‪.‬‬
‫ﺙ " ﰲ ﺃﺻﻼﺏ ﺍﻟﺮﺟﺎﻝ ﰒ ﰲ ﺍﻟﺮﺣﻢ ﰒ ﰲ ﺍﻟﺒﻄﻦ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﰲ ﺍﳊﻮﻻﺀ ﻭﰲ ﺍﻟﺮﺣﻢ ﻭﰲ ﺍﻟﺒﻄﻦ ‪.‬‬ ‫ﻼ ٍ‬ ‫ﺕ ﹶﺛ ﹶ‬
‫" ﰲ ﹸﻇﹸﻠﻤَﺎ ٍ‬
‫" ﹸﺛﻢﱠ ﺇﺫﹶﺍ َﺧﻮﱠﹶﻟﻪُ ﹺﻧ ْﻌ َﻤ ﹰﺔ ِﻣ ْﻨﻪُ " ﻛﻞ ﻣﺎﻟﻚ ﻭﻛﻞ ﺷﻲﺀ ﺃﻋﻄﻴﺘﻪ ﻓﻘﺪ ﺧﻮﻟﺘﻪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻨﺠﻢ ‪:‬‬
‫ﺨ ﹾﻞ ﻭَﱂ ﻳُْﺒﺨﱠ ﹺﻞ ‪ ...‬ﻛﹸ ْﻮ َﻡ ﺍﻟﺬﱡﺭﻯ ﻣﻦ َﺧ َﻮ ﹺﻝ ﺍﳌﹸ ﺨَﻮﱢﻝ‬
‫ﹶﺃﻋْﻄﻰ ﻓﻠﻢ َﻳْﺒ َ‬
‫ﻳﺮﻳﺪ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪ :‬ﻭﲰﻌﺖ ﺃﺑﺎ ﻋﻤﺮﻭ ﻳﻘﻮﻝ ﰲ ﺑﻴﺖ ﺯﻫﲑ ‪:‬‬
‫ﻫﻨﺎﻟﻚ ﺇﻥ ﻳُﺴﺘﺨﻮﻟﻮﺍ ﺍﳌﺎﻝ ﻳُ ﺨْﻮﹺﻟﻮﺍ ‪ ...‬ﻭﺇﻥ ﻳُﺴْﺌﹶﻠﻮﺍ ﻳُﻌﻄﻮﺍ ﻭﺇﻥ ﻳَﻴﺴْﺮُﻭﺍ ُﻳﻐْﻠﻮﺍ‬
‫ﻗﺎﻝ ﻳﻮﻧﺲ ‪ :‬ﺇﳕﺎ ﲰﻌﻨﺎ ‪:‬‬
‫ﻫﻨﺎﻟﻚ ﺇﻥ ﻳُﺴْﺘَﺨﺒﻠﻮﺍ ﺍﳌﺎﻝ ُﻳﺨْﺒﻠﹸﻮﺍ‬
‫ﻭﻫﻲ ﻣﻌﻨﺎﻫﺎ ‪.‬‬
‫ﺨِﻠﻒُ ﺍﻟﻠﹼﻪ ﺍ ﹾﻟﻤِﻴﻌَﺎ َﺩ " ﻧﺼﺐٌ ﳎﺎﺯﻩ ﳎﺎﺯ ﺍﳌﺼﺪﺭ ﺍﻟﺬﻱ ﻳﻨﺼﺒﻪ ﻓﻌﻞﹲ ﻣﻦ ﻏﲑ ﻟﻔﻈﻪ ﻭﺍﻟﻮﻋﺪ ﻭﺍﳌﻴﻌﺎﺩ ﻭﺍﻟﻮﻋﻴﺪ‬ ‫" َﻭ ْﻋ َﺪ ﺍﻟﻠﹼ ِﻪ ﹶﻻ ﻳُ ْ‬
‫ﻭﺍﺣﺪ ‪ ،‬ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﻴﺪﺓ ﺇﺫﺍ ﻗﻠﺖ ‪ :‬ﻭﻋﺪﺕ ﺍﻟﺮﺟﻞ ‪ ،‬ﻓﺎﻟﻮﺟﻪ ﺍﳋﲑ ﻭﻳﻜﻮﻥ ﺍﻟﺸﺮ ﻗﺎﻝ ﺍﷲ " ﺍﻟﻨّﺎ ُﺭ َﻭ َﻋ َﺪﻫَﺎ ﺍﷲ ﺍﻟﺬِﻳ َﻦ‬
‫ﹶﻛ ﹶﻔﺮُﻭﺍ " ﻭﺇﺫﺍ ﻗﻠﺖ ‪ :‬ﺃﻭﻋﺪﺕ ﻓﺎﻟﻮﺟﻪ ﺍﻟﺸﺮ ﻭﻻ ﻳﻜﻮﻥ ﺍﳋﲑ ‪.‬‬
 ‫ﺽ " ﻭﺍﺣﺪﻫﺎ ﻳﻨﺒﻮﻉ ﻭﻫﻮ ﻣﺎ ﺟﺎﺵ ﻣﻦ ﺍﻷﺭﺽ ‪.‬‬
‫ﺴﹶﻠ ﹶﻜﻪُ َﻳﻨَﺎﺑﹺﻴ َﻊ ﻓِﻲ ﺍﻷ ْﺭ ﹺ‬
‫" ﹶﻓ َ‬
‫ﺼﹶﻔﺮّﹰﺍ " ﺇﺫﺍ ﺫﻭﻯ ﺍﻟﺮﻃﺐ ﻛﻠﻪ ﻓﻘﺪ ﻫﺎﺝ ﻭﻳﻘﺎﻝ ‪ :‬ﻫﺎﺟﺖ ﺍﻷﺭﺽ ﻭﻫﻮ ﺇﺫﺍ ﺫﻭﻯ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﳋﻀﺮ‬
‫ﺞ ﹶﻓﺘَﺮﺍﹸﻩ ﻣُ ْ‬
‫" ﹸﺛﻢّ َﻳﻬﹺﻴ ُ‬
‫‪.‬‬

‫ﺠ َﻌﻠﹸﻪُ ﺣُﻄﹶﺎﻣﹰﺎ " ﺑﻌﺪ ﺻﻔﺮﺗﻪ ﺃﻱ ﺭﻓﺎﺗﹰﺎ ﻭﺍﳊﻄﺎﻡ ﻭﺍﻟﺮﻓﺎﺕ ﻭﺍﻟﺪﺭﻳﻦ ﻭﺍﺣﺪ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ﻭﻫﻮ ﻣﺎ ﻳﺒﺲ ﻓﺘﺤﺎﺕ ﻣﻦ‬ ‫" ﹸﺛﻢﱠ َﻳ ْ‬
‫ﺍﻟﻨﺒﺎﺕ ‪.‬‬
‫" ﻣَُﺘﺸَﺎﻬﺑﹰﺎ " ﻳﺼﺪﻕ ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ ﻭﻳﺸﺒﻪ ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ ‪.‬‬
‫ﻼ ﻓِﻴﻪ ﺷُﺮَﻛﺎﹶﺀ ﻣَُﺘﺸَﺎﻛِﺴُﻮ ﹶﻥ " ﳎﺎﺯﻫﺎ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﻟﺸﻜﺲ ‪.‬‬ ‫ﻼ َﺭﺟُ ﹰ‬ ‫ﷲ َﻣﹶﺜ ﹰ‬‫ﺏﺍ ُ‬‫ﺿ َﺮ َ‬ ‫" َ‬
‫" ﺳﺎﳌﹰﺎ " ﺧﺎﻟﺼﹰﺎ ﻭﺳﻠﻤﹰﺎ ﻟﺮﺟﻞ ﺃﻱ ﺻﻠ ﺤﹰﺎ ‪.‬‬
‫ﻕ " ﰲ ﻣﻮﺿﻊ ﺍﳉﻤﻴﻊ ﻭﺻﺪﻕ ﺑﻪ ﻗﺎﻝ ﺍﻷﺷﻬﺐ ﺍﺑﻦ ﺭﻣﻴﻠﺔ ‪:‬‬ ‫" ﻭَﺍﻟﺬِﻱ ﺟَﺎ َﺀ ﺑﹺﺎﻟﺼﱠ ْﺪ ﹺ‬
‫ﺞ ِﺩﻣَﺎﺅﻫﻢ ‪ ...‬ﻫﻢ ﺍﻟﻘﻮﻡ ﻛﻞ ﺍﻟﻘﻮﻡ ﻳﺎ ﹸﺃﻡﱠ ﺧﺎﻟ ِﺪ‬ ‫ﺖ ﹺﺑﻔﹶﻠ ﹴ‬‫ﻭﺇﻥ ﺍﻟﺬﻱ ﺣﺎﻧ ْ‬
‫ﺿﺮﱢ ِﻩ " ﻣﺎ ﻫﺎ ﻫﻨﺎ ﰲ ﻣﻮﺿﻊ ﺍﳉﻤﻴﻊ‬ ‫ﻀﺮّ َﻫ ﹾﻞ ُﻫﻦﱠ ﻛﹶﺎ ِﺷﻔﹶﺎﺕُ ُ‬ ‫" ﹸﻗ ﹾﻞ ﹶﺃﹶﻓ َﺮﺍﹶﻳﺘُﻢ ﻣَﺎ َﺗ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﹼ ِﻪ ﹺﺇ ﹾﻥ ﹶﺃﺭَﺍ َﺩﻧﹺﻲ ﺍﻟﻠﹼ ُﻪ ﹺﺑ ُ‬
‫ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﻟﺬﻱ ﻣﺜﻞ ﺑﻴﺖ ﺍﻷﺷﻬﺐ ﻫﺬﺍ ﻭﻗﻮﻟﻪ " ﻫﻞ ﻫﻦ ﻛﺎﺷﻔﺎﺕ ﺿﺮﻩ " ﻳﻌﲏ ﻣﺎ ﺗﻌﺒﺪﻭﻥ ﻣﻦ ﺣﺠﺮ ﻭﻭﺛﻦ ‪ ،‬ﻭﺃﻧﺖ‬
‫ﻷﻬﻧﻦ ﻣﻮﺍﺕ ﻛﻤﺎ ﻗﺎﻝ " ﹺﺇ ﹾﻥ َﻳ ْﺪﻋُﻮ ﹶﻥ ﻣِﻦ ﺩُﻭﻧﹺﻪ ﺇﻻﹼ ﹺﺇﻧَﺎﺛﹰﺎ " ﺇﻻ ﻣﻮﺍﺗﺎﹰ ‪.‬‬
‫ﺕ ﻭَﻳ ْﺮ ِﺳ ﹶﻞ ﺍ ُﻷ ْﺧﺮَﻯ ﺇﻟﹶﻰ ﹶﺃ َﺟ ﹴﻞ‬ ‫ﻚ ﺍﻟﱵ ﹶﻗﻀَﻰ ﻋَﻠﹶﻴْﻬَﺎ ﺍ ﹾﻟ َﻤ ْﻮ َ‬ ‫ﺴ َ‬ ‫ﺖ ﰲ َﻣﻨَﺎِﻣﻬَﺎ ﻓﹸﻴُ ْﻤ ِ‬ ‫ﲔ ﻣَﻮْﺗِﻬَﺎ ﻭَﺍﻟﱠﱵ ﹶﻟ ْﻢ َﺗ ُﻤ ْ‬ ‫ﺲ ِﺣ َ‬ ‫ﷲ َﻳَﺘﻮَﰱ ﺍﻻ ْﻧﻔﹸ َ‬ ‫"ﺍ ُ‬
‫ﻣُﺴَﻤ‪‬ﻰ " ﻓﺠﻌﻞ ﺍﻟﻨﺎﺋﻢ ﻣﺘﻮﰱ ﺃﻳﻀﹰﺎ ﺇﻻ ﺃﻧﻪ ﻳﺮﺩﻩ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫ﺕ ﹸﻗﻠﹸﻮﺏ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﲰﺄﺯﱠ ﻗﻠﱯ ﻋﻦ ﻓﻼﻥ ﺃﻱ ﻧﻔﺮ ‪.‬‬ ‫" ﺍ ْﺷ َﻤﹶﺄﺯﱠ ْ‬
‫ﻕ ﹺﺑ ﹺﻬ ْﻢ " ﻣﺜﻞ ﺃﺣﺎﻁ ﻬﺑﻢ ﻭﻟﺰﻣﻬﻢ ‪.‬‬ ‫" َﻭﺣَﺎ َ‬
‫ﺐ ﺍﻟﻠﹼﻪ " ﻭﰲ ﺫﺍﺕ ﺍﷲ ﻭﺍﺣﺪ ‪.‬‬ ‫ﰲ َﺟ ْﻨ ﹺ‬ ‫" ﹺ‬
‫" َﻭُﻳَﻨﺠﱢﻲ ﺍﻟﻠﹼﻪ ﺍﻟﺬِﻳ َﻦ ﺍﺗّﻘﹶﻮْﺍ ﹺﺑ َﻤﻔﹶﺎﺯَﺍِﺗ ﹺﻬ ْﻢ " ﺑﻨﺠﺎﻬﺗﻢ ﻣﻦ ﺍﻟﻔﻮﺯ ‪.‬‬
‫ﺽ " ﺃﻱ ﺍﳌﻔﺎﺗﻴﺢ ﻭﺍﺣﺪﻫﺎ ﻣﻘﻠﻴﺪ ﻭﻭﺍﺣﺪ ﺍﻷﻗﺎﻟﻴﺪ ﺇﻗﻠﻴﺪ ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬ ‫ﺕ ﻭَﺍﻟﹾﺄ ْﺭ ﹺ‬ ‫" ﹶﻟﻪُ َﻣﻘﹶﺎﻟِﻴﺪُ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬
‫ﺖ ِﻗﻨَﺎ َﻋﻬَﺎ ﺃﻭ ﺍﻟﻘﻤﺮ ﺍﻟﺴﺎﺭﹺﻱ َﻷﻟﹾﻘﻰ ﺍﳌﻘﹶﺎِﻟﺪَﺍ‬ ‫ﺲ ﹶﺃﻟﹾﻘ ْ‬‫ﱴ ﹶﻟ ْﻮ ُﻳ ﺠَﺎﺭﹺﻱ ﺍﻟﺸﱠﻤ َ‬ ‫ﹶﻓ ً‬
‫ﻚ َﻭﹶﻟَﺘﻜﹸﻮَﻧﻦﱠ ِﻣ َﻦ ﺍﳋﹾﺎ ِﺳﺮﹺﻳ َﻦ " ﳎﺎﺯﻫﺎ ﻭﻟﻘﺪ ﺃﻭﺣﻲ‬ ‫ﺤَﺒﻄﱠ َﻦ َﻋ َﻤﻠﹸ َ‬ ‫ﺖ ﹶﻟَﻴ ْ‬
‫ﻚ ﻟﹶﺌ ْﻦ ﹶﺃ ْﺷ َﺮ ﹾﻛ َ‬ ‫ﻚ ﻭﹺﺇﻟﹶﻰ ﺍﻟﺬِﻳ َﻦ ِﻣ ْﻦ ﻗﹶﺒِﻠ َ‬ ‫" َﻭﹶﻟ ﹶﻘ ْﺪ ﹸﺃﻭﹺﺣ َﻲ ﹺﺇﹶﻟْﻴ َ‬
‫ﺇﻟﻴﻚ ﻟﺌﻦ ﺍﺷﺮﻛﺖ ﻟﻴﺤﺒﻄﻦ ﻋﻤﻠﻚ ﻭﺇﱃ ﺍﻟﺬﻳﻦ ﻣﻦ ﻗﺒﻠﻚ ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﻷﻣﺮﻳﻦ ﺍﻟﻠﺬﻳﻦ ﳜﱪ ﻋﻦ ﺃﺣﺪﳘﺎ ﻭﻳﻜﻒ ﻋﻦ‬
‫ﺍﻵﺧﺮ ﻭﻫﻮ ﺩﺍﺧﻞ ﰲ ﻣﻌﻨﺎﻩ ‪.‬‬
‫" ُﺯﻣَﺮﹰﺍ " ﲨﺎﻋﺎﺕ ﰲ ﺗﻔﺮﻗﺔ ﻭﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺃﺛﺮ ﺑﻌﺾ ﻭﺍﺣﺪﻬﺗﺎ ﺯﻣﺮﺓ ﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪:‬‬
‫ﺐ ﺯُ َﻣﺮُ‬
‫ﺷﻮﻗﹰﺎ ﺇﻟﻴﻬﻢ ﻭﻭﺟﺪﹰﺍ ﻳﻮﻡ ﺃﹶﺗﺒﻌُﻬْﻢ ‪ ...‬ﹶﻃ ْﺮﻓِﻲ ﻭﻣﻨﻬﻢ ﲜﲏ ﻛﻮﻛ ﹴ‬
‫ﻼ ٌﻡ َﻋﹶﻠ ْﻴﻜﹸﻢ ِﻃ ْﺒُﺘ ْﻢ‬
‫ﺤﺖْ ﺃﹶﺑْﻮَﺍﺑُﻬﺎ َﻭﻗﹶﺎ ﹶﻝ ﹶﻟ ُﻬ ْﻢ َﺧ َﺰَﻧﺘُﻬﺎ َﺳ ﹶ‬ ‫ﺠﻨﱠ ِﺔ ﺯُ َﻣ َﺮﹰﺍ َﺣﺘﱠﻰ ﺇﺫﹶﺍ ﺟَﺎﺅُﻫَﺎ َﻭﻓﹸِﺘ َ‬ ‫" َﻭﺳِﻴ َﻖ ﺍﻟﺬﻳﻦ ﺍﺗّﻘﹶﻮْﺍ َﺭﺑﱠ ُﻬ ْﻢ ﺇﹺﱃ ﺍﹶﻟ ْ‬
‫ﻓﺎﺩْﺧُﻠﹸﻮﻫَﺎ ﺧَﺎﻟِﺪِﻳﻦَ " ﻣﻜﻔﻮﻑٌ ﻋﻦ ﺧﱪﻩ ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﻣﺜﻞ ﻫﺬﺍ ‪ ،‬ﻗﺎﻝ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﺭﺑﻊ ﰲ ﺁﺧﺮ ﻗﺼﻴﺪﺓ ‪:‬‬
‫ﺠﻤﱠﺎﻟﺔﹸ ﺍﻟﺸﱡﺮَﺩﺍ‬ ‫ﺣﱴ ﺇﺫﺍ ﺃﹶﺳﻠ ﹸﻜﻮُﻫ ْﻢ ﰲ ﹸﻗﺘَﺎِﺋ ِﺪ ٍﺓ ‪ ...‬ﺷَﻼًّ ﻛﻤﺎ َﺗﻄﹾﺮﺩ ﺍﹾﻟ َ‬
‫ﻭﻗﺎﻝ ﺍﻷﺧﻄﻞ ﺃﻳﻀﹰﺎ ﰲ ﺁﺧﺮ ﻗﺼﻴﺪﺓ ‪:‬‬
‫ﺧﻼ ﺇﻥ ﺣﻴﹰﺎ ﻣﻦ ﻗﺮﻳﺶ ﺗﻔﻀﻠﻮﺍ ‪ ...‬ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺃﻭ ﺃﻥ ﺍﻷﻛﺎﺭﻡ َﻧ ْﻬﺸَﻼ‬
‫ﺵ " ﺃﻃﺎﻓﻮﺍ ﺑﻪ ﲝﻔﺎﻓﻴﻪ ‪.‬‬ ‫ﲔ ِﻣ ْﻦ َﺣ ْﻮ ﹺﻝ ﺍ ﹾﻟَﻌ ْﺮ ﹺ‬‫" ﺣﹶﺎﻓﱢ َ‬
 ‫ﺢ ﺍ ْﺳ َﻢ َﺭﺑﱢﻚ ﺍﻷﻋْﻠﻰ " ‪.‬‬
‫ﺤ ْﻤ ِﺪ َﺭﺑﱢ ﹺﻬ ْﻢ " ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﲣﻠﻰ ﺍﻟﺒﺎﺀ ﻣﻨﻬﺎ ﰲ ﺍﻟﻘﺮﺁﻥ " َﺳﺒﱢ ْ‬
‫ﺴﺒﱢ ﺤُﻮﻥ ﹺﺑ َ‬
‫" ﻳُ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳌﺆﻣﻦ‬

‫" ﺣﻢ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﺮﺏ ‪ :‬ﺑﻞ ﻫﻮ ﺍﺳﻢ ‪ ،‬ﻭﺍﺣﺘﺞ ﺑﻘﻮﻝ ﺷﺮﻳﺢ ﺑﻦ ﺍﰊ ﺃﻭﰱ ﺍﻟﻌﺒﺴﻲ ‪:‬‬
‫ُﻳ ﹶﺬﻛﱠﺮﱐ ﺣﺎﻣﻴ َﻢ ﻭﺍﻟﺮﻣ ﺢُ ﺷﺎﺟﺮٌ ‪ ...‬ﻓﻬّﻼ ﺗﻼ ﺣﺎﻣﻴ َﻢ ﻗﺒﻞ ﺍﻟﺘﻘﺪﻡّ‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ﺑﻦ ﺯﻳﺪ ﺍﻷﺳﺪﻱ‪:‬‬
‫ﻭﺟﺪﻧﺎ ﻟﻜﻢ ﰲ ﺁﻝ ﺣﺎﻣﻴ َﻢ ﺁﻳ ﹰﺔ ‪ ...‬ﺗﺄﻭﱠﻟﹶﻬﺎ ﻣﻨﺎ َﺗ ِﻘﻲﱞ ﻭﻣُﻌِﺮﺏُ‬
‫ﻗﺎﻝ ﻳﻮﻧﺲ ‪ :‬ﻭﻣﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﻬﻮ ﻣﻨﻜﺴﺮٌ ﻋﻠﻴﻪ ﻷﻥ ﺍﻟﺴﻮﺭﺓ ﺣﻢ ﺳﺎﻛﻨﺔ ﺍﳊﺮﻭﻑ ﻓﺨﺮﺟﺖ ﳐﺮﺝ ﺍﻟﺘﻬﺠﻲ ﻭﻫﺬﻩ‬
‫ﺃﲰﺎﺀ ﺳﻮﺭ ﺧﺮﺟﻦ ﻣﺘﺤﺮﻛﺎﺕ ﻭﺇﺫﺍ ﲰﻴﺖ ﺳﻮﺭﺓ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻷﺣﺮﻑ ﺍﺠﻤﻟﺰﻭﻣﺔ ﺩﺧﻠﻪ ﺍﻹﻋﺮﺍﺏ ‪.‬‬
‫ﺏ " ﳎﺎﺯﻫﺎ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺭﹰﺍ ﻭﲨﺎﻋﹰﺎ ‪.‬‬ ‫ﺐ َﻭﻗﹶﺎﹺﺑ ﹺﻞ ﺍﻟﺘﱢ ْﻮ ﹺ‬ ‫" ﻏﹶﺎِﻓ ﹺﺮ ﺍﻟﺬﱠ ْﻧ ﹺ‬
‫" ﺫِﻱ ﺍﻟ ﹶﻄ ْﻮ ﹺﻝ " ﺫﻱ ﺍﻟﺘﻔﻀﻞ ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻟﻠﺮﺟﻞ ‪ :‬ﺇﻧﻪ ﻟﺬﻭ ﻃﻮﻝ ﻋﻠﻰ ﻗﻮﻣﻪ ﺃﻱ ﺫﻭ ﻓﻀﻞ ﻋﻠﻴﻬﻢ ‪.‬‬
‫ﺤﻴﹺﻜ ُﻢ ﹸﺛﻢﱠ ﺇﹺﻟَﻴ ْﻪ َﺗ ْﺮ َﺟﻌُﻮ ﹶﻥ "‬
‫" ﹶﺃ َﻣﺘﱠﻨَﺎ ﺍ ﹾﺛَﻨَﺘ ْﻴ ﹺﻦ َﻭﹶﺃ ْﺣَﻴْﻴَﺘﻨَﺎ ﺍ ﹾﺛَﻨَﺘ ْﻴ ﹺﻦ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﻗﻮﻟﻪ ‪ " :‬ﹸﻛ ْﻨُﺘ ْﻢ ﹶﺃ ْﻣﻮَﺍﺗﹰﺎ ﹶﻓﹶﺄ ْﺣَﻴﻴْﻨﺎ ﹸﻛ ْﻢ ﹸﺛﻢﱠ ﻳُﻤﻴﺘُﻜﻢ ﹸﺛﻢﱠ ُﻳ ْ‬
‫ﻓﻬﺎ ﻫﻨﺎ ﻣﻮﺗﺘﺎﻥ ﻭﺣﻴﺎﺗﺎﻥ ‪.‬‬
‫ﰲ ﺗﺒﺎﺏ " ﰲ ﻫﻠﻜﺔ ‪.‬‬ ‫" ﹺ‬
‫ﺨ َﺰَﻧ ِﺔ َﺟ َﻬﻨﱠ َﻢ " ﺧﺎﺯﻥ ﻭﺧﺰﻧﺔ ﻣﺜﻞ ﻇﺎﱂ ﻭﻇﻠﻤﺔ ﻭﻓﺎﻋﻞ ﻭﻓﻌﻠﻪ ‪.‬‬ ‫" ِﻟ َ‬

‫ﻼ‪.‬‬
‫ﻼ ﻣَﺎ َﻳَﺘ ﹶﺬﻛﱠﺮُﻭ ﹶﻥ " ﳎﺎﺯﻫﺎ ﻳﺘﺬﻛﺮﻭﻥ ﻗﻠﻴ ﹰ‬ ‫" ﹶﻗﻠِﻴ ﹰ‬
‫ﻼ " ﳎﺎﺯﻫﺎ ﺃﻃﻔﺎ ﹰﻻ ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﻀﻊ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻋﻠﻰ ﻣﻌﲎ ﺍﳉﻤﻴﻊ ﻗﺎﻝ ﻋﺒﺎﺱ ﺑﻦ ﻣﺮﺩﺍﺱ ‪:‬‬ ‫ﺨ ﹺﺮ ُﺟ ﹸﻜ ْﻢ ِﻃ ﹾﻔ ﹰ‬
‫" ﹸﺛﻢﱠ ﻳُ ْ‬
‫ﺖ ﻣﻦ ﺍﻹ َﺣ ﹺﻦ ﺍﻟﺼﺪﻭ ُﺭ‬
‫ﻗﻠﻨﺎ ﹶﺃ ْﺳِﻠﻤُﻮﺍ ﺇﻧﺎ ﺃﺧﻮﻛﻢ ‪ ...‬ﻓﻘﺪ ﺑﺮِﺋ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﻐﻨﻮﻱ ‪:‬‬
‫ﺇﹺﻥ ﺗَﻘﹾﺘﻠﻮﺍ ﺍﻟﻴﻮﻡ ﻓﻘﺪ ﺷُﺮﹺﻳﻨﺎ ‪ ...‬ﰲ َﺣﻠﹾﻘﻜﻢ َﻋﻈﹾﻢ ﻭﻗﺪ َﺷ ﺠﹺﻴﻨﺎ‬
‫ﺨ ﹺﻞ " ﺃﻱ‬
‫ﻉ ﺍﻟﻨﱠ ْ‬
‫ﺤ َﻤﻠﹸﻮ ﹶﻥ " ﳎﺎﺯﻫﺎ ﻭﰲ ﺍﻟﻔﻠﻚ ﲢﻤﻠﻮﻥ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ ‪ " :‬ﻷُﺻﻠﱢَﺒﻨﱠ ﹸﻜ ْﻢ ﰲ ُﺟﺬﹸﻭ ﹺ‬ ‫ﻚ ُﺗ ْ‬
‫" ﻭَﻋَﻠﹶﻴْﻬَﺎ َﻭﻋَﻠﻰ ﺍ ﹾﻟﻔﹸ ﹾﻠ ِ‬
‫ﻋﻠﻰ ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ ‪.‬‬
‫ﺖ ﻓِﻲ ِﻋﺒَﺎ ِﺩ ِﻩ " ﻧﺼﺒﻬﺎ ﻋﻠﻰ ﻣﺼﺪﺭ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻓﻌﻞ ﻋﻠﻰ ﻏﲑ ﻟﻔﻈﻬﺎ ‪.‬‬ ‫" ﺳُﻨﱠ ﹶﺔ ﺍﻟﻠﹼ ِﻪ ﺍﻟﺘﱠ ﹺﻲ ﹶﻗ ْﺪ َﺧﹶﻠ ْ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺣﻢ ﺍﻟﺴﺠﺪﺓ‬

‫ﻗﻮﻟﻪ ‪َ " :‬ﻭﹶﻗﺪﱠ َﺭ ﻓِﻴﻬَﺎ ﹶﺃ ﹾﻗﻮَﺍَﺗﻬَﺎ " ﻭﺍﺣﺪﻫﺎ ﻗﻮﺕ ﻭﻫﻲ ﺍﻷﺭﺯﺍﻕ ﻭﻣﺎ ﺍﺣﺘﻴﺞ ﺇﻟﻴﻪ ‪.‬‬
‫" ﻓِﻲ ﹶﺃ ْﺭَﺑ َﻌ ٍﺔ ﹶﺃﻳﱠﺎ ﹴﻡ َﺳﻮَﺍ ًﺀ ﻟﻠِﺴﱠﺎﺋِﻠِﻴَﻦ " ﳎﺎﺯ ﻧﺼﺒﻬﺎ ﳎﺎﺯ ﺍﳌﺼﺪﺭ ‪.‬‬
‫ﲔ " ﻫﺬﺍ ﳎﺎﺯ ﺍﳌﻮﺍﺕ ﻭﺍﳊﻴﻮﺍﻥ ﺍﻟﺬﻱ ﻳﺸﺒﻪ ﺗﻘﺪﻳﺮ ﻓﻌﻠﻪ ﺑﻔﻌﻞ ﺍﻵﺩﻣﻴﲔ ‪.‬‬ ‫" ﻗﹶﺎﻟﹶﺘَﺎ ﹶﺃَﺗ ْﻴﻨَﺎ ﻃﹶﺎِﺋ ِﻌ َ‬
‫ﺢ َﻭ ِﺣﻔﹾﻈﹰﺎ " ﳎﺎﺯ ﻧﺼﺒﻬﺎ ﻛﻨﺼﺐ ﺍﳌﺼﺎﺩﺭ ‪.‬‬
‫" ﻭَﺯَﻳﱠﻨﱠﺎ ﺍﻟﺴﱠﻤَﺎ َﺀ ﺍﻟﺪﱡﻧْﻴَﺎ ﹺﺑ َﻤﺼَﺎﹺﺑﹺﻴ َ‬
‫" ﹶﻓﹶﺄ ْﺭ َﺳ ﹾﻠﻨَﺎ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺭﹺﳛﹰﺎ ﺻَﺮْ ﺻَﺮﺍﹰ " ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﺼﻮﺕ ﺍﻟﻌﺎﺻﻒ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻴﺎﺩﺓ ‪:‬‬
 ‫ﺻﺮُ‬
‫ﺻ ْﺮ َ‬
‫ﺕ ﺑﻪ ﺭَﻳﺪﺍﻧﻪ َ‬ ‫ﻀﺮُ ‪ ...‬ﹶﺃ ْﻭ َﺩ ْ‬
‫ﺤ َ‬ ‫ﺃﹶﺷﺎﻗﻚ ﺍﳌﻨَﺰﻝ ﻭﺍﹶﳌ ْ‬
‫ﺕ " ﺫﻭﺍﺕ ﳓﻮﺱ ﺃﻱ ﻣﺸﺎﱘ ‪.‬‬ ‫ﺤﺴَﺄ ٍ‬ ‫" َﻧ ِ‬
‫ﺏ ﺍ ﹾﻟﻬُﻮ ِﻥ " ﺃﻱ ﺍﳍﻮﺍﻥ ‪.‬‬ ‫" ﺍﻟ َﻌﺬﹼﺍ ﹺ‬
‫" ﻳُﻮ َﺯﻋُﻮ ﹶﻥ " ﻳﺪﻓﻌﻮﻥ ﳎﺎﺯﻫﺎ ﻳﻔﻌﻠﻮﻥ ﻣﻦ ﻭﺯﻋﺖ ‪.‬‬
‫" ﹶﻛﹶﺄﻧﱠﻪُ َﻭِﻟﻲﱞ َﺣﻤِﻴﻢ " ﺍﳊﻤﻴﻢ ﺍﻟﻘﺮﻳﺐ ‪.‬‬
‫ﺠﺪُﻭﺍ ﻟﻠِﻪ ﺍﻟﹼﺬِﻱ َﺧﹶﻠﻘﹾﻬ ْﻦ " ﺃﻱ ﺧﻠﻖ‬
‫ﺲ َﻭ ﹶﻻ ِﻟ ﹾﻠ ﹶﻘﻤِﺮ ﻭَﺍ ْﺳ ُ‬
‫ﺴ ﺠُﺪُﻭﺍ ﻟِﻠﺸﱠ ْﻤ ﹺ‬‫ﺲ ﻭَﺍ ﹾﻟ ﹶﻘ َﻤﺮُ ﹶﻻ َﺗ ْ‬
‫" ﻭَﻣ ْﻦ ﺁﻳَﺎِﺗ ِﻪ ﺍﻟﻠﱠْﻴ ﹸﻞ ﻭَﺍ ﹾﻟﻨﱠﻬَﺎﺭُ ﻭﺍﻟﺸّ ْﻤ ُ‬
‫ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻓﻠﻤﺎ ﺍﻧﺘﻬﻰ ﺍﻟﻜﻼﻡ ﺇﱃ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﻫﻢ ﻳﻌﺒﺪﺍﻥ ﻬﻧﻰ ﻋﻦ ﻋﺒﺎﺩﻬﺗﻤﺎ ﻭﺃﻣﺮ ﺑﻌﺒﺎﺩﺓ‬
‫ﺍﻟﺬﻱ ﺧﻠﻘﻬﻤﺎ ﻭﺧﻠﻖ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻓﺼﺎﺭ ﻫﺎﻫﻨﺎ ﲨﻴﻌﹰﺎ ﻭﲨﻴﻊ ﺍﳊﻴﻮﺍﻥ ﺫﻛﺮﹰﺍ ﻛﺎﻥ ﺃﻭ ﻣﺆﻧﺜﹰﺎ ﺃﻭ ﺫﻛﺮﹰﺍ ﻣﻊ ﻣﺆﻧﺚ ﳜﺮﺝ ﺇﱃ‬
‫ﺍﻟﺘﺄﻧﻴﺚ ‪.‬‬
‫" ﺍ ْﻋﻤَﻠﹸﻮﺍ ﻣَﺎ ِﺷ ﹾﺌُﺘ ْﻢ " ﱂ ﻳﺄﻣﺮﻫﻢ ﺑﻌﻤﻞ ﺍﻟﻜﻔﺮ ﺇﳕﺎ ﻫﻮ ﺗﻮﻋﺪٌ ‪.‬‬
‫" ِﻣ ْﻦ ﹶﺃ ﹾﻛﻤَﺎ ِﻣﻬَﺎ " ﺃﻱ ﺃﻭﻋﻴﺘﻬﺎ ﻭﺍﺣﺪﻫﺎ ﻛﹸﻤﱠﺔ ﻭﻫﻮ ﻣﺎ ﻛﺎﻧﺖ ﻓﻴﻪ ﻭﻛﻢٌ ﻭﻛﹸﻤﱠﺔ ﻭﺍﺣﺪ ﻭﲨﻌﻬﺎ ﺃﻣﺎﻡ ﻭﺃﻛِﻤﱠﺔ ‪.‬‬
‫ﺺ " ﻳﻘﺎﻝ ‪ :‬ﺣﺎﺹ ﻋﻨﻪ ﺣﺎﺩ ﻋﻨﻪ ‪.‬‬ ‫" ِﻣ ْﻦ ﻣﱠ ﺤِﻴ ﹴ‬
‫" ﻳَﺌﹸﻮ ﺱٌ " ﻓﻌﻮﻝ ﻣﻦ ﻳﺌﺴﺖ ‪.‬‬
‫" ﻗﻨﻮﻁﹲ " ﻓﻌﻮﻝ ﻣﻦ ﻗﻨﻂ ﻭﳎﺎﺯﳘﺎ ﻭﺍﺣﺪ ‪.‬‬
‫ﺽ َﻭَﻧﺄﹶﻯ ﺑﹺ ﺠَﺎﻧﹺﺒﹺﻴﹺﻪ " ﺃﻱ ﺗﺒﺎﻋﺪ ﻋﲏ ‪.‬‬ ‫" ﹶﺃ ْﻋ َﺮ َ‬
‫" ِﻣ ْﺮَﻳ ﹰﺔ " ﻭﻣُﺮﻳﺔ ﺃﻱ ﺍﻣﺘﺮﺍﺀ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻋﺴﻖ‬

‫" ﺣﻢ ﻋﺴﻖ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﺑﺘﺪﺍﺀ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ‪.‬‬

‫" َﻳَﺘ ﹶﻔﻄﱠ ْﺮ ﹶﻥ " ﻳﺘﺸﻘﻘﻦ ﻭﻳﻘﺎﻝ ﻟﻠﺰﺟﺎﺟﺔ ﺇﺫﺍ ﺍﻧﺼﺪﻋﺖ ‪ :‬ﻗﺪ ﺍﻧﻔﺮﻃﺖ ﻭﻛﺬﻟﻚ ﺍﳊﺠﺮ ‪.‬‬
‫" َﻳ ﹾﺬ َﺭﺅُ ﹸﻛ ْﻢ ﻓِﻴ ِﻪ " ﳜﻠﻘﻜﻢ ‪.‬‬
‫" َﻭﻣَﺎ َﺗ ﹶﻔﺮﱠﻗﹸﻮﺍ ﹺﺇﻻﱠ ِﻣ ْﻦ َﺑ ْﻌ ِﺪ ﻣَﺎ ﺟَﺎ َﺀﻫُﻢُ ﺍ ﹾﻟ ِﻌ ﹾﻠ ُﻢ َﺑﻐْﻴﹰﺎ َﺑْﻴَﻨ ُﻬ ْﻢ " ﻧﺼﺒﻬﺎ ﻋﻠﻰ ﳎﺎﺯ ﻧﺼﺐ ﺍﳌﺼﺎﺩﺭ ‪.‬‬
‫ﻚ ﹶﻟ َﻌﻞﱠ ﺍﻟﺴﱠﺎ َﻋ ﹶﺔ ﻗﹶﺮﹺﻳﺐٌ " ﱂ ﳚﺊ ﳎﺎﺯﻫﺎ ﻋﻠﻰ ﺻﻔﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻓﻴﻘﻮﻝ ﺇﻥ ﺍﻟﺴﺎﻋﺔ ﻗﺮﻳﺒﺔ ﻭﺍﻟﻌﺮﺏ ﺇﺫﺍ ﻭﺻﻔﻮﻫﺎ‬ ‫" َﻭﻣَﺎ ُﻳ ْﺪﺭﹺﻳ َ‬
‫ﺑﻌﻴﻨﻬﺎ ﻛﺬﺍﻙ ﻳﺼﻨﻌﻮﻥ ﻭﺇﺫ ﺃﺭﺍﺩﻭﺍ ﻇﺮﻓﹰﺎ ﳍﺎ ﺃﻭ ﺃﺭﺍﺩﻭﺍ ﻬﺑﺎ ﺍﻟﻈﺮﻑ ﺟﻌﻠﻮﻫﺎ ﺑﻐﲑ ﺍﳍﺎﺀ ﻭﺟﻌﻠﻮﺍ ﻟﻔﻈﻬﺎ ﻟﻔﻈﹰﺎ ﻭﺍﺣﺪﹰﺍ ﰲ‬
‫ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻣﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﺗﻘﻮﻝ ﳘﺎ ﻗﺮﻳﺐ ﻭﻫﻲ ﻗﺮﻳﺐ ‪.‬‬
‫" َﺷ َﺮﻋُﻮﺍ ﻟﹸ ْﻬ ﹺﻢ ِﻣ ْﻦ ﺍﻟﺪﱢﻳ ﹺﻦ " ﺍﺑﺘﺪﻋﻮﺍ ‪.‬‬
‫ﷲ ِﻋﺒَﺎ َﺩﻩُ " ﻣﻌﻨﺎﻫﺎ ﻳﺒﺸﺮ ﻗﺎﻝ ﺧﻔﺎﻑ ‪:‬‬ ‫ﻚ ﺍﻟﺬِﻱ َﻳْﺒﺸُﺮُ ﺍ ُ‬ ‫" ﹶﺫِﻟ َ‬
‫ﺕ ﺇﱃ ﺍﳊﺎﻧﻮﺕ ﺃﺑْﺸُﺮﻩ‬ ‫ﻭﻗﺪ ﻏﺪﻭ ُ‬
‫ﺃﻱ ﺃﺑﺸﺮﻩ ‪.‬‬
‫" َﻭَﻳﺴْﺘِﺸﺠَﻴﺐُ ﺍﻟﺬﱠﹺﻳ َﻦ ﺁﻣَﻨُﻮﺍ " ﺃﻱ ﳚﻴﺐ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪.‬‬
‫ﻼ ﹺﻡ " ﺃﻱ ﺍﳉﺒﺎﻝ ‪.‬‬ ‫ﺤ ﹺﺮ ﻛﹶﺎﻟﹾﺄ ْﻋ ﹶ‬‫" َﻭ ِﻣ ْﻦ ﺁﻳَﺎِﺗ ِﻪ ﺍﹾﻟ ﺠَﻮﺍ ﹺﺭ ﰲ ﺍ ﹾﻟَﺒ ْ‬
‫ﺢ ﻓﹶﻴَﻈﹾﻠﹾﻠﻦَ " ﺍﳌﻌﲎ ﻟﻠﺠﻮﺍﺭﻱ ‪.‬‬ ‫ﺸ ﹾﺄ ﻳُﺴْﻜﻦ ﺍﻟﺮﱢﻳ َ‬ ‫" ﹺﺇ ﹾﻥ َﻳ َ‬
 ‫" َﺭﻭَﺍﻛِﺪ " ﺳﻮﺍﻛﻦ ‪.‬‬
‫" ﹶﺃ ْﻭ ﻳُﻮﹺﺑ ﹾﻘ ُﻬﻨﱠﺾ " ﻳﻬﻠﻜﻬﻦ ‪.‬‬
‫" ﻭَﺍﻟﹼﺬِﻳﻦَ ﺍﺳْﺘﺠَﺎﺑُﻮﹺﺍ ِﻟ َﺮﺑﱢ ﹺﻬ ْﻢ " ﺃﺟﺎﺑﻮﺍ ‪.‬‬
‫ﻚ ﹶﻟ ِﻤ ْﻦ َﻋ ْﺰ ﹺﻡ ﺍﻷﻣﻮُ ﹺﺭ " ﻣﺎ ﻋﺰﻣﺖ ﻋﻠﻴﻪ ﻗﺎﻝ ﺍﳋﺜﻌﻤﻲ ‪:‬‬ ‫" ﹺﺇﻧﱠﺾ ﹶﺫِﻟ َ‬
‫ﺡ ‪ ...‬ﻟﺸﻲ ٍﺀ ﻣﺎ ﻳُﺴﻮﱢﺩ ﻣﻦ َﻳﺴُﻮ ُﺩ‬ ‫ﺖ ﻋﻠﻰ ﺇﹺﻗﺎﻣﺔ ﺫﻱ ﺻﺒﺎ ﹴ‬ ‫ﻋﺰَﻣ ُ‬
‫ﻑ َﺧ ِﻔﻲﱟ " ﻻ ﻳﻔﺘ ﺢ ﻋﻴﻨﻪ ﺇﳕﺎ ﻳﻨﻈﺮ ﺑﺒﻌﻀﻬﺎ ‪.‬‬ ‫" ِﻣ ْﻦ ﹶﻃ ْﺮ ٍ‬
‫" َﻳ َﻬﺐُ ِﻟ َﻤ ْﻦ ﻳَﺸﺂﺀُ ﺇﻧَﺎﺛﹰﺎ " ﺃﻱ ﺃﻧﺜﻰ " ﻭَﻳ َﻬﺐُ ِﻟ َﻤ ْﻦ َﻳﺸَﺎ ُﺀ ﺍﻟ ﱡﺬﻛﹸﻮ َﺭ " ﺃﻱ ﺫﻛﺮﹰﺍ ‪.‬‬

‫" ﹶﺃ ْﻭ ﻳُ َﺰﻭﱢﺟُﻬُ ْﻢ ﺫﹸ ﹾﻛﺮَﺍﻧﹰﺎ ﻭَﺇﻧَﺎﺛﹰﺎ " ﺃﻧﺜﻰ ﻭﺃﻧﺜﻰ ﻭﺫﻛﺮﹰﺍ ﻭﺫﻛﺮﹰﺍ ﺃﻭ ﺫﻛﺮﹰﺍ ﺃﻭ ﺃﻧﺜﻰ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‬

‫ﺸﺮَﻧﺎ ﹺﺑﻪ َﺑ ﹾﻠ َﺪ ﹰﺓ ﻣﱠﻴْﺘﺎﹰ " ﺃﻱ ﺃﺣﻴﻴﻨﺎ ﻭﻧﺸﺮﺕ ﺍﻷﺭﺽ ﺃﻱ ﺣﻴﻴﺖ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬ ‫" ﹶﻓﹶﺄ ْﻧ َ‬
‫ﺣﱴ ﻳﻘﻮﻝ ﺍﻟﻨﺎﺱ ﳑﺎ ﺭﺃﻭﺍ ‪ ...‬ﻳﺎ ﻋﺠﺒﹰﺎ ﻟﻠﻤﻴﱢﺸﺖ ﺍﻟﻨﺎﺷﺮ‬
‫ﻚ ﻭَﺍﻷﻧْﻌَﺎﻡﹺ ﻣَﺎ َﺗ ْﺮ ﹶﻛﺒُﻮ ﹶﻥ ﻟِﺘَﺴْﺘَﻮُﺍ َﻋﻠﹶﻰ ﻇﹸﻬُ ﹺﻮﺭﹺﻩ " ﺍﻟﺘﺬﻛﲑ ﻝ " ﻣﺎ "‬ ‫ﺝ ﻛﹸﻠﹼﻬَﺎ َﻭ َﺟ َﻌ ﹶﻞ ﹶﻟ ﹸﻜ ْﻢ ﻣﱢ ْﻦ ﺍ ﹾﻟ ﹸﻔ ﹾﻠ ِ‬‫" َﻭﻫُ َﻮ ﺍﻟﹼﺬِﻱ َﺧﹶﻠ َﻖ ﺍﻷ ْﺯﻭَﺍ َ‬
‫‪.‬‬
‫ﲔ " ﺿﺎﺑﻄﲔ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻓﻼﻥ ﻣﻘﺮﻥ ﻟﻔﻼﻥ ﺃﻱ ﺿﺎﺑﻂ ﻟﻪ ﻣﻄﻴﻖ ‪ ،‬ﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪:‬‬ ‫" َﻭﻣَﺎ ﻛﹸﻨّﺎ ﹶﻟﻪُ ﻣُﻘﹾ ﹺﺮﹺﻧ َ‬
‫ﺭﻛﺒﺘﻢ ﺻْﻌﺒﱵ ﹶﺃ َﺷﺮّﹰﺍ ﻭ َﺣﻴْﻨﹰﺎ ‪ ...‬ﻭﻟﺴﺘﻢ ﻟﻠﺼﱢﻌﺎﺏ ﲟُﻘﹾﺮﻧﹺﻴﻨﺎ‬
‫" ِﻣ ْﻦ ﻋِﺒﺎ ِﺩ ِﻩ ُﺟﺰْﺀﹰﺍ " ﺃﻱ ﻧﺼﻴﺒﹰﺎ ‪.‬‬
‫ﺤ ﹾﻠَﻴ ِﺔ " ﻳﻌﲏ ﺍﳊﻠﻰ ﻭﻫﺬﻩ ﺍﳉﻮﺍﺭﻱ ‪.‬‬ ‫ﺸﺆُ ﻓِﻲ ﺍ ﹾﻟ ِ‬ ‫" ﹶﺃ ْﻭ َﻣ ْﻦ ﻳُ ْﻨ َ‬
‫" َﻋﻠﹶﻰ ﺃﹸﻣﱠ ٍﺔ " ﻋﻠﻰ ﻣﻠﺔ ﻭﺍﺳﺘﻘﺎﻣﺔ ‪.‬‬
‫" َﻭﺇﹾﺫ ﻗﹶﺎﻝ ﹺﺇ ْﺑﺮَﺍﻫِﻴﻢُ " ﻣﻌﻨﺎﻫﺎ ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ‪.‬‬
‫" ﺇﻧّﻨﹺﻲ ﺑَﺮَﺍﺀٌ " ﳎﺎﺯﻫﺎ ﺑﻠﻐﺔ ﻋﻠﻮﻳﺔ ﳚﻌﻠﻮﻥ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻻﺛﻨﲔ ﻭﺍﻟﺜﻼﺛﺔ ﻣﻦ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ﻋﻠﻰ ﻟﻔﻆ ﻭﺍﺣﺪ ﻭﺃﻫﻞ ﳒﺪ‬
‫ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃﻧﺎ ﺑﺮﻱﺀ ﻭﻫﻲ ﺑﺮﻳﺌﺔ ﻭﳓﻦ ﺑﺮﺍﺀ ﻟﻠﺠﻤﻴﻊ ‪.‬‬
‫" ﻭَﻗﹶﺎﻟﹸﻮﺍ ﹶﻟ ْﻮ ﹶﻻ ﻧُﺰﱢ ﹶﻝ ﻫَﺬﹶﺍ ﺍ ﹾﻟ ﹸﻘﺮْﺁ ﹸﻥ " ﻣﻌﻨﺎﻫﺎ ﻫﻼ ‪.‬‬
‫" ﺳُﻘﹸﻔﹰﺎ ِﻣ ْﻦ ِﻓﻀﱠ ٍﺔ " ﻭﺍﺣﺪﻫﺎ ﺳﻘﻒٌ ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺭﻫ ﹴﻦ ﻭﺭﻫ ﹴﻦ ﻗﺎﻝ ﻗﻌﻨﺐ ﺑﻦ ﺃﻡ ﺻﺎﺣﺐ ‪:‬‬
‫ﺖ ﻋﻨﺪﻫﺎ ﻣﻦ ﻗﺒﻠﻚ ﺍﻟﺮﱡ ُﻫ ُﻦ‬ ‫ﺑﺎﻧﺖ ﺳُﻌﺎﺩ ﻭﺃﹶﻣﺴَﻰ ﺩﻭﻬﻧﺎ َﻋ َﺪﻥﹸ ‪ ...‬ﻭ ﹶﻏﻠِﻘ ْ‬
‫ﻭﻣﻦ ﻗﺎﻝ ﺳﻘﻔﹰﺎ ﻓﻬﻮ ﲨﻊ ﺍﻟﺴﻘﻔﺔ ‪.‬‬
‫ﺝ " ﺍﳌﻌﺎﺭﺝ ﺍﻟﺪﺭﺝ ﻗﺎﻝ ﺟﻨﺪﻝ ﺑﻦ ﺍﳌﺜﲎ ‪:‬‬ ‫" َﻭ َﻣﻌَﺎ ﹺﺭ َ‬
‫ﺝ‬
‫ﻳﺎ َﺭﺏﱢ َﺭﺏﱠ ﺍﻟﺒﻴﺖ ﺫِﻱ ﺍﳌﹶﻌﺎ ﹺﺭ ﹺ‬
‫ﺾ ﻟ ُﻪ َﺷﻴْﻄﺎﻧﹰﺎ " ﺗﻈﻠﻢ ﻋﻴﻨﻪ ﻋﻨﻪ ﻛﺄﻥ ﻋﻠﻴﻬﺎ ﻏﺸﺎﻭﺓ ‪ ،‬ﻳﻘﻮﻝ ‪ :‬ﻣﻦ ﳝﻞ ﻋﻨﻪ ﻋﺎﺷﻴﹰﺎ ﺇﱃ‬ ‫" َﻭ َﻣ ْﻦ َﻳ ْﻌﺶُ َﻋ ْﻦ ِﺫ ﹾﻛ ﹺﺮ ﺍﻟﺮﱠﺣْﻤ ﹺﻦ ُﻧ ﹶﻘﻴﱢ ْ‬
‫ﻏﲑﻩ ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺮﻛﺒﻪ ﻋﻠﻰ ﻏﲑ ﺗﺒﲔ ﻗﺎﻝ ﺍﳊﻄﻴﺌﺔ ‪:‬‬
‫ﲑ ﻣُﻮِﻗ ِﺪ‬
‫ﲑ ﻧﺎ ﹴﺭ ﻋﻨﺪﻫﺎ ﺧ ُ‬ ‫ﻣﱴ ِﺗﺄِﺗ ِﻪ ﺗﻌﺸﻮ ﺇﱃ ﺿَﻮ ِﺀ ﻧﺎﺭﹺﻩ ‪ ...‬ﲡ ْﺪ ﺧ َ‬
 ‫ﻚ " ﳏﺎﺯﻫﺎ ﻓﺈﻥ ﻧﺬﻫﱭ ﺑﻚ ‪.‬‬ ‫" ﹶﻓﹺﺈﻣﱠﺎ َﻧ ﹾﺬ َﻫَﺒﻦﱠ ﹺﺑ َ‬
‫ﲔ " ﳎﺎﺯﻫﺎ ﺑﻞ ﺃﻧﺎ‬‫ﺼﺮﹺﻭﻥ ﹶﺃ ْﻡ ﹶﺃﻧَﺎ َﺧْﻴﺮُ ﻣﱢ ْﻦ ﻫَﺬﹶﺍ ﺍﻟﹼﺬِﻱ ُﻫ ْﻮ َﻣ ﹺﻬ ٌ‬ ‫ﺤﺘِﻲ ﹶﺃﻓﹶﻼ ﺗُْﺒ ِ‬
‫ﺠﺮﹺﻱ ِﻣ ْﻦ َﺗ ْ‬
‫ﺼ َﺮ َﻭ َﻫ ِﺬ ِﻩ ﺍﻷ ْﻧﻬَﺎ ُﺭ َﺗ ْ‬
‫ﻚ ِﻣ ْ‬‫ﱄ ﻣ ﹾﻠ ُ‬ ‫ﺲ ﹺ‬ ‫" ﹶﺃﹶﻟْﻴ َ‬
‫ﺧﲑ ﻣﻦ ﻫﺬﺍ ‪.‬‬
‫" ﹶﻓﹶﻠﻤﱠﺎ ﺁ َﺳﻔﹸﻮﻧﹶﺎ " ﺃﻏﻀﺒﻮﻧﺎ ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﺃﺳﻔﺖ ﻏﻀﺒﺖ ‪.‬‬
‫ﺼﺪﱡﻭ ﹶﻥ " ﻣﻦ ﻛﺴﺮ ﺍﻟﺼﺎﺩ ﻓﻤﺠﺎﺯﻫﺎ ﻳﻀﺠﻮﻥ ﻭﻣﻦ ﺿﻤﻬﺎ ﻓﻤﺠﺎﺯﻫﺎ ﻳﻌﺪﻟﻮﻥ ‪.‬‬ ‫ﻚ ِﻣ ْﻨﻪُ َﻳ ِ‬
‫" ﺇﺫﹶﺍ ﹶﻗ ْﻮﻣُ َ‬
‫ﺨَﺘِﻠﻔﹸﻮ ﹶﻥ ﻓِﻴ ِﻪ " ﺍﻟﺒﻌﺾ ﻫﺎ ﻫﻨﺎ ﺍﻟﻜﻞ ﻗﺎﻝ ﻟﺒﻴﺪ ﺑﻦ ﺭﺑﻴﻌﺔ ‪:‬‬ ‫ﺾ ﺍﻟﹼﺬِﻱ َﺗ ْ‬ ‫" َﻭﻷَُﺑﻴﱢ َﻦ ﹶﻟ ﹸﻜ ْﻢ َﺑ ْﻌ َ‬
‫ﺱ ﺣِﻤﺎﻣُﻬﺎ‬ ‫ﺾ ﺍﻟﻨﻔﻮ ﹺ‬ ‫ﺗﺮّﺍ ُﻙ ﺃﻣﻜﻨ ٍﺔ ﺇﺫﺍ ﱂ ﺍﺭﺿﻬﺎ ‪ ...‬ﺃﻭ ﻳﻌﺘﻠ ْﻖ ﺑﻌ َ‬
‫ﺍﳌﻮﺕ ﻻ ﻳﻌﺘﻠﻖ ﺑﻌﺾ ﺍﻟﻨﻔﻮﺱ ﺩﻭﻥ ﺑﻌﺾ ‪.‬‬
‫ﺤَﺒﺮُﻭ ﹶﻥ " ﺗﺴﺮﻭﻥ ﳏﺒﻮﺭ ﻣﺴﺮﻭﺭ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬ ‫" ُﺗ ْ‬
‫ﺤَﺒ ْﺮ‬
‫ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻋﻄﻰ ﺍﹾﻟ َ‬
‫ﺏ " ﺍﻷﻛﻮﺍﺏ ﺍﻷﺑﺎﺭﻕ ﺍﻟﱵ ﻻ ﺧﺮﺍﻃﻴﻢ ﳍﺎ ‪.‬‬ ‫" َﻭﹶﺃﻛﹾﻮﺍ ﹴ‬
‫" ﹶﺃ ْﻡ ﹶﺃ ْﺑ َﺮﻣُﻮ ﺍ ﹶﺃﻣْﺮﹰﺍ " ﺃﻡ ﺃﺣﻜﻤﻮﺍ ‪.‬‬
‫" ﹸﻗ ﹾﻞ ﹺﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ﻟِﻠﺮﱠﺣْﻤ ﹺﻦ َﻭﹶﻟ ٌﺪ ﹶﻓﺄﹶﻧﺎ ﹶﺃﻭﱠﻝﹸ ﺍﻟﹾﻌَﺎﺑﹺﺪِﻳﻦَ " " ﺇﻥ " ﰲ ﻣﻮﺿﻊ " ﻣﺎ " ﰲ ﻗﻮﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﻣﺎ ﻛﺎﻥ ﻟﻠﺮﲪﻦ ﻭﻟﺪ ﺍﻟﻔﺎﺀ‬
‫ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﻟﻮﺍﻭ ‪ :‬ﻣﺎ ﻛﺎﻥ ﻟﻠﺮﲪﻦ ﻭﻟﺪ ﻭﺃﻧﺎ ﺃﻭﻝ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪ ،‬ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
‫ﺃﻭﻟﺌﻚ ﻗﻮﻡ ﺇﻥ ﻫﺠﻮﱐ ﻫﺠﻮﻬﺗﻢ ‪ ...‬ﻭ ﺃﻋﺒﺪ ﺇﻥ ﺃﻫﺠﻮ ﻋﺒﻴﺪﺍ ﺑﺪﺍ ﹺﺭﹺﻡ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﳏﺎﺯﻫﺎ ‪ :‬ﺇﻥ ﻛﺎﻥ ﰲ ﻗﻮﻟﻜﻢ ﻟﻠﺮﲪﻦ ﻭﻟﺪ ﻓﺄﻧﺎ ﺃﻭﻝ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺃﻱ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺑﺬﻟﻚ ﻭﺍﳉﺎﺣﺪﻳﻦ ﳌﺎ ﻗﻠﺘﻢ‬
‫ﻭﻫﻲ ﻣﻦ " ﻋﺒﺪ ﻳﻌﺒﺪ ﻋﺒﺪﹰﺍ " ‪.‬‬
‫ﺴ َﻤﻊُ ِﺳﺮﱠ ُﻫ ْﻢ َﻭْﻧ ﺠَﻮﺍ ُﻫ ْﻢ " ﻭﻗﻴﻠﻪ ﻭﻧﺴﻤﻊ ﻗﻴﻠﻪ ﻭﻗﺎﻝ ﻏﲑﻩ ‪ :‬ﻫﻲ ﰲ‬ ‫" َﻭﻗِﻴﹶﻠﻪُ ﻳَﺎ َﺭﺏﱢ " ﻧﺼﺒﻪ ﰲ ﻗﻮﻝ ﺃﰊ ﻋﻤﺮﻭ ﻋﻠﻰ " َﻧ ْ‬
‫ﻣﻮﺿﻊ ﺍﻟﻔﻌﻞ ‪ :‬ﻭﻳﻘﻮﻝ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ‬

‫" ﻓِﻴﻬَﺎ ﻳُ ﹾﻔ َﺮ ﻕُ " ﻳﻔﺼﻞ ﻭﻳﻘﺴﻂ ‪.‬‬

‫ﻚ " ﻧﺼﺐ ﻋﻠﻰ ﳎﺎﺯ ﻧﺼﺐ ﺍﳌﺼﺎﺩﺭ ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﲰﻌﺖ ﺍﺑﻦ ﻋﻮﻥ ﻳﻘﻮﻝ ‪ :‬ﻗﺪ‬
‫ﲔ َﺭ َﺣ ْﻤ ﹰﺔ ِﻣ ْﻦ َﺭﺑﱢ َ‬
‫" ﺇﻧﱠﺎ ﻛﹸﻨﱠﺎ ُﻣ ْﺮﺳِﻠ َ‬
‫ﻣﻀﻰ ﺍﻟﺪﺧﺎﻥ ﻭﺯﻋﻢ ﻏﲑﻩ ﺃﻥ ﺍﻟﺪﺧﺎﻥ ﻫﻮ ﺍﳉﺪﺏ ﻭﺍﻟﺴﻨﻮﻥ ﺍﻟﱵ ﺩﻋﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻓﻴﻬﺎ ﻋﻠﻰ ﻣﻀﺮ ‪ ،‬ﺍﻟﻠﻬﻢ‬
‫ﺍﺷﺪﺩ ﻭﻃﺄﺗﻚ ﻋﻠﻰ ﻣﻀﺮ ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻭﻃﺪﺗﻚ ‪.‬‬
‫ﺸ ﹶﺔ ﺍﹾﻟ ﹸﻜ ْﺒﺮَﻯ " ﻳﻘﺎﻝ ‪ :‬ﺇﻬﻧﺎ ﻳﻮﻡ ﺑﺪﺭ ‪.‬‬
‫" َﻳ ْﻮ َﻡ َﻧ ْﺒ ِﻄﺶُ ﺍ ﹾﻟَﺒ ﹾﻄ َ‬
‫ﺤ َﺮ ﺭَﻫْﻮﺍﹰ " ﺳﺎﻛﻨﹰﺎ ‪ :‬ﻳﻘﺎﻝ ‪ :‬ﺃﺭﻩ ﻋﻠﻰ ﻧﻔﺴﻚ ﺃﻱ ﺍﺭﻓﻖ ﻬﺑﺎ ﻭﻻ ﲣﺮﻕ ‪ .‬ﻳﻘﺎﻝ ‪ :‬ﻋﻴﺶٌ ﺭﺍﻩ ‪ ،‬ﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﺃﰊ‬ ‫" ﻭَﺍﺗْﺮُﻙِ ﺍ ﹾﻟَﺒ ْ‬
‫ﺧﺎﺯﻡ ‪:‬‬

‫ﺸﺒﱠﻪ َﻧ ﹾﻘﻌُﻪ ﺭَﻫْﻮﺍﹰ ﺿﺒﺎﺑﺎ‬

‫ﻒ ‪ ...‬ﻳُ ْ‬
‫ﻚ ﻋُ َﻤ ْﻴﺮُ ﻓﺮﺏﱠ َﺯ ْﺣ ٍ‬
‫ﻓﺈﻥ ﹶﺃ ْﻫِﻠ َ‬
‫" ﹶﺃ ُﻫ ْﻢ ﺧَﻴْﺮٌ ﹶﺃ ْﻡ ﹶﻗ ْﻮﻡُ ﺗُﺒﱠﻊ " ﻣﻠﻮﻙ ﺍﻟﻴﻤﻦ ﻛﺎﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻳﺴﻤﻰ ﺗﺒﻌﹰﺎ ﻷﻧﻪ ﻳﺘﺒﻊ ﺻﺎﺣﺒﻪ ﻭﻛﺬﻟﻚ ﺍﻟﻈﻞ ﻷﻧﻪ ﻳﺘﺒﻊ‬
‫ﺍﻟﺸﻤﺲ ﻭﻣﻮﺿﻊ ﺗﺒﻊ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻣﻮﺿﻊ ﺍﳋﻠﻴﻔﺔ ﰲ ﺍﻹﺳﻼﻡ ﻭﻫﻢ ﻣﻠﻮﻙ ﺍﻟﻌﺮﺏ ﺍﻷﻋﺎﻇﻢ ‪.‬‬
 ‫ﱃ ﺷَﻴْﺌﺎﹰ " ﺍﺑﻦ ﻋﻢ ﻋﻦ ﺍﺑﻦ ﻋﻢ ‪.‬‬‫ﱃ َﻋ ْﻦ َﻣ ْﻮ ﹰ‬ ‫" َﻳ ْﻮ َﻡ ﹶﻻ ُﻳ ْﻐﻨﹺﻰ َﻣ ْﻮ ﹰ‬
‫ﺖ ﺍﻟﹾﻌَﺰﹺﻳﺰُ ﺍ ﹾﻟ ﹶﻜ ﹺﺮﱘُ " ﰲ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫ﻚ ﹶﺃ ْﻧ َ‬
‫ﻕ ﺇﻧﱠ َ‬‫" ﹸﺫ ْ‬
‫ﲔ " ﺟﻌﻠﻨﺎﻫﻢ ﺃﺯﻭﺍﺟﹰﺎ ﻛﻤﺎ ﺗﺰﻭﺝ ﺍﻟﻨﻌﻞ ﺑﺎﻟﻨﻌﻞ ﺟﻌﻠﻨﺎﻫﻢ ﺍ ﺛﻨﲔ ﺍﺛﻨﲔ ﲨﻴﻌﹰﺎ ﲜﻤﻴﻊ ‪.‬‬ ‫" َﻭ َﺯﻭﱠ ْﺟﻨَﺎ ُﻫ ْﻢ ﹺﺑ ﺤُﻮ ﹴﺭ ِﻋ ﹴ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳉﺎﺛﻴﺔ‬

‫" ِﻣ ْﻦ َﻭﺭَﺍﺋ ﹺﻬ ْﻢ َﺟ َﻬﻨﱠﻢُ " ﺃﻱ ﻣﻦ ﺑﲔ ﺃﻳﺪﻳﻬﻢ ‪.‬‬

‫" ِﻟﻠﱠﺬِﻳ َﻦ ﹶﻻ َﻳ ْﺮﺟُﻮ ﹶﻥ ﹶﺃﻳﱠﺎ َﻡ ﺍﻟﻠﹼﻪ " ﻻ ﳜﺎﻓﻮﻥ ‪.‬‬
‫" َﻋﻠﹶﻰ َﺷﺮﹺﻳ َﻌ ٍﺔ " ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﻭﺳﻨﺔ ‪.‬‬
‫ﺱ " ﳎﺎﺯﻫﺎ ‪ :‬ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺑﺼﺎ ﺋﺮ ﻟﻠﻨﺎﺱ ‪.‬‬ ‫" ﻫَﺬﹶﺍ َﺑﺼَﺎﺋﺮُ ﻟِﻠﻨﱠﺎ ﹺ‬
‫ﺕ " ﰎ ﺍﻟﻜﻼﻡ ﰒ‬
‫ﺕ " ﺍﻛﺘﺴﺒﻮﺍ " ﹶﺃ ﹾﻥ َﻧ ﺠْ َﻌﹶﻠﻬُﻢْ ﻛﹶﺎﻟﹼﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﻋَﻤُﻠﻮﺍ ﺍﻟﺼﱠﺎﳊﺎ ِ‬ ‫ﺐ ﺍﻟﹼﺬﻳ َﻦ ﺍ ْﺟَﺘ َﺮﺣُﻮﺍ ﺍﻟﺴﱠﻴﺌﺎ ِ‬ ‫" ﹶﺃ ْﻡ ﺣَﺴ َ‬
‫ﺤﻴَﺎ ُﻫ ْﻢ َﻭ َﻣﻤَﺎُﺗ ْﻬ ْﻢ " ﺃﻱ ﺳﻮﺍﺀ ﺣﻴﺎﺓ ﺍﻟﻜﺎﻓﺮ ﻭﳑﺎﺗﻪ ﻫﻮ ﻛﺎﻓﺮ ﺣﻴﺎﺗﻪ ﻭﳑﺎﺗﻪ ﻭﺍﳌﺆﻣﻦ ﻣﺆﻣﻦ ﺣﻴﺎﺗﻪ‬ ‫ﺍﺳﺘﺄﻧﻒ ﻓﻘﺎﻝ " ﺳَﻮَﺍﺀٌ َﻣ ْ‬
‫ﻭﳑﺎﺗﻪ ‪.‬‬
‫ﺐ ﻓِﻴ ِﻪ " ﻋﺎﺩ ﺇﱃ ﺍﻟﻴﻮﻡ ﺃﻱ ﻻ ﺷﻚ ﻓﻴﻪ ﰲ ﺍﻟﻴﻮﻡ ‪.‬‬ ‫" َﻳ ْﻮ َﻡ ﺍ ﹾﻟ ِﻘﻴَﺎ َﻣ ﹶﺔ ﻻ َﺭْﻳ َ‬
‫" َﻭَﺗﺮَﻯ ﹸﻛﻞﱠ ﺃﹸﻣﱠ ٍﺔ ﺟﺎﺛِﻴ ﹰﺔ " ﻋﻠﻰ ﺍﻟﺮﻛﺐ ‪ ،‬ﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪:‬‬
‫ﻫُﻢ ﺗﺮﻛﻮﺍ َﺳﺮَﺍَﺗﻜﹸﻢُ ﺟُﺜﻴﹺﺎًّ ‪ ...‬ﻭ َﻣ ْﻦ ﺑَﻌﺪ ﺍﻟﺴﺮﺍﺓ ﻣُ ْﻐ َﺮﺑَﻠﻴﻨﺎ‬
‫ﺴ ﺦُ ﻣَﺎ ﻛﹸﻨْﺘﻢٌ َﺗ ْﻌ َﻤﻠﹸﻮ ﹶﻥ " ﺃﻱ ﻧﺜﺒﺖ ‪.‬‬ ‫" ﺇﻧﱠﺎ ﻛﹸﻨﱠﺎ َﻧﺴَْﺘﻨْ ِ‬
‫" َﻭﹶﻗﻴﹺﻞ ﺍ ﹾﻟَﻴ ْﻮ َﻡ َﻧَﻨﺴَﺎ ﹸﻛ ْﻢ " ﺃﻱ ﻧﺘﺮﻛﻜﻢ ﳔﺮﺟﻜﻢ ﻣﻦ ﺭﲪﺘﻨﺎ " ﻛﻤﺎ َﻧﺴِﻴُﺘ ْﻢ " ﻛﻤﺎ ﺗﺮﻛﺘﻢ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻷﺣﻘﺎﻑ‬

‫ﺽ " ﻣﺎ " ﻫﺎﻫﻨﺎ ﰲ ﻣﻮﺿﻊ ﲨﻴﻊ‪.‬‬‫" ﺃﹶﺭَﺃﹶﻳْﺘُﻢ ﻣﱠﺎ َﺗ ْﺪﻋُﻮ ﹶﻥ ِﻣ ْﻦ ﺩُﻭ ِﻥ ﺍﻟﻠﹼ ِﻪ ﹶﺃ ُﺭﻭﹺﱐ ﻣَﺎﺫﹶﺍ َﺧﹶﻠﻘﹸﻮﺍ ِﻣ َﻦ ﺍ َﻷ ْﺭ ﹺ‬
‫" ﹶﺃ ْﻭ ﹶﺃﺛﹶﺎ َﺭ ٍﺓ ِﻣ ْﻦ ِﻋ ﹾﻠ ﹴﻢ " ﺃﻱ ﺑﻘﻴﺔ ﻭﻗﺎﻝ ﺭﺍﻋﻲ ﺍﻹﺑﻞ ‪:‬‬
‫ﺖ ﻋﻠﻴﻪ ‪ ...‬ﻧﺒﺎﺗﹰﺎ ﰲ ﺃﻛ ِﻤﺘّﻪ ﹶﻗﻔﹶﺎﺭﺍ‬ ‫ﺕ ﺃﹶﺛﺎﺭ ٍﺓ ﺃﹶﻛﻠ ْ‬ ‫ﻭﺫﺍ ِ‬
‫ﺃﻱ ﺑﻘﻴﺔ ﻣﻦ ﺷﺤ ﹴﻢ ﺃﻛﻠﺖ ﻋﻠﻴﻪ ‪ .‬ﻭﻣﻦ ﻗﺎﻝ ﺃﺛﺮﺓ ﻓﻬﻮ ﻣﺼﺪﺭ ﺃﺛﺮﻩ ﻳﺄﺛﺮﻩ ﻳﺬﻛﺮﻩ ‪.‬‬
‫ﺖ ﹺﺑﺪْﻋﹰﺎ ِﻣ ْﻦ ﺍﻟﺮﱡﺳِﻞ " ﻣﺎ ﻛﻨﺖ ﺃﻭﳍﻢ ﻣﻌﻨﺎﻫﺎ ﺑﺪﺃ ﻣﻦ ﺍﻟﺮﺳﻞ ﻗﺎﻝ ﺍﻷﺣﻮﺹ ‪:‬‬ ‫" ﹸﻗ ﹾﻞ ﻣَﺎ ﹸﻛ ْﻨ ُ‬
‫ﺖ ﺍﻧﻈﺮﻳﲏ ‪ ...‬ﻟﻴﺲ ﺟﻬﻞ ﺃﹶﺗﻴﺘِﻪ ﺑﺒﺪﻳ ﹺﻊ‬ ‫ﺖ ﻓﻘﻠ ُ‬ ‫ﺕ ﻓﺎﻧْﺘﻤ ْ‬ ‫ﻓﺨﺮ ْ‬
‫" ﹶﺃ ْﻭ ﹺﺯ ْﻋﻨﹺﻲ " ﺃﹶﳍﻤﻨْﻲ ‪ ،‬ﺃﺻﻠﻬﺎ ﻣﻦ ﻭﺯﻋﺖ ﺃﻧﺎ ﺩﻓﻌﺘﻪ ﻭﺃﻭﺯﻋﲏ ﺃﻱ ﺃﳍﻤﲏ ‪.‬‬
‫ﻑ " ﺃﺣﻘﺎﻑ ﺍﻟﺮﻣﺎﻝ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬ ‫" ﹺﺇ ﹾﺫ ﹶﺃْﻧ ﹶﺬ َﺭ ﹶﻗ ْﻮ َﻣﻪُ ﺑﹺﺎ ﹾﻟﹶﺄ ْﺣﻘﹶﺎ ِ‬
‫ﻑ ﹶﺃ ْﺣﻘﹶﻔﺎ‬
‫ﺕ ﺇﹺﱃ ﺃﹶﺭﻃﺎﺓ ِﺣﻘﹼﺬ ٍ‬ ‫ﺑﺎ َ‬
‫ﻭﺇﳕﺎ ﺣﻘﻔﻪ ﺍﻋﻮﺟﺎﺟﻪ ‪.‬‬
‫" ﹶﺃ ﹺﺟ ﹾﺌَﺘﻨَﺎ ﻟِﺘﺄﹾﻓِﻜﹶﻨَﺎ َﻋ ْﻦ ﺁِﻟﻬﹺﺘﻨَﺎ " ﻟﺘﺼﺮﻓﻨﺎ ﻋﻦ ﺁﳍﺘﻨﺎ ‪.‬‬
‫" ﻋَﺎِﺭﺽٌ ﻣُﻤْﻄِﺮُﻧَﺎ " ﻳﺮﻳﺪ ﳑﻄﺮ ﻟﻨﺎ ﻭﻋﺎﺭﺽ ﻧﻜﺮﺓ ﻭﳑﻄﺮﻧﺎ ﻣﻌﺮﻓﺔ ﻭﺇﳕﺎ ﳚﻮﺯ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻭﻻ ﳚﻮﺯ ﰲ ﺍﻷﲰﺎﺀ ﰲ ﻗﻮﻝ‬
‫ﺍﻟﻌﺮﺏ ‪ ،‬ﻻ ﳚﻮﺯ ﻫﺬﺍ ﺭﺟﻞ ﻏﻼﻣﻨﺎ ﻭﺍﻟﻌﺎﺭﺽ ﺍﻟﺴﺤﺎﺏ ﺍﻟﺬﻱ ﻳﺮﻯ ﰲ ﻗﻄﺮ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺍﻟﻌﺸﻲ ﰒ ﻳﺼﺒﺢ ﻭﻗﺪ‬
‫ﺣﺒﺎ ﺣﱴ ﺍﺳﺘﻮﻯ ‪.‬‬
‫ﺤ ﹺﻲ ﺍ ﹾﻟ َﻤ ْﻮﺗَﻰ " ﳎﺎﺯﻫﺎ ﻗﺎﺩﺭ‬
‫ﺨ ﹾﻠ ِﻘ ﹺﻬﻦﱠ ﹺﺑﻘﹶﺎ ِﺩ ﹴﺭ َﻋﻠﹶﻰ ﹶﺃ ﹾﻥ ﻳُ ْ‬
‫ﺽ َﻭﹶﻟ ْﻢ َﻳ ْﻌ َﻲ ﹺﺑ َ‬
‫ﺕ ﻭَﺍﻷ ْﺭ َ‬
‫ﷲ ﺍﻟﹼﺬِﻱ َﺧﹶﻠ َﻖ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬ ‫" ﹶﺃ َﻭ ﹶﻟ ْﻢ ﻳَﺮَﻭْﺍ ﹶﺃﻥﱠ ﺍ َ‬
‫ﺍﻟﻌﺮﺏ ﺗﺆﻛﺪ ﺍﻟﻜﻼﻡ ﺑﺎﻟﺒﺎﺀ ﻭﻫﻲ ﻣﺴﺘﻐﲎ ﻋﻨﻬﺎ ‪.‬‬
‫ﻍ " ﺭﻓﻊ ﻟﻼﺳﺘﺌﻨﺎﻑ ‪.‬‬ ‫ﻼﹲ‬‫" ﹶﻟ ْﻢ َﻳ ﹾﻠَﺒﺜﹸﻮﺍ ﺇﻻﱠ ﺳَﺎ َﻋ ﹰﺔ ﻣﱢﻦ ﻧﱠﻬَﺎ ﹴﺭ َﺑ ﹶ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﳏﻤﺪ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﺢ ﺑَﺎﹶﻟ ُﻬ ْﻢ " ﺣﺎﳍﻢ ‪.‬‬ ‫ﺻﹶﻠ َ‬ ‫" َﻭﹶﺃ ْ‬

‫ﺏ " ﻛﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻳﺎ ﻧﻔﺴﻲ ﺻﱪﹰﺍ ﻗﺎﻝ ﺣﺮﻯ ﺑﻦ ﺿﻤﺮﺓ ﺑﻦ ﺿﻤﺮﺓ ﺍﻟﻨﻬﺸﻠﻲ‬ ‫ﺏ ﺍﻟﺮﱢﻗﹶﺎ ﹺ‬
‫ﻀ ْﺮ َ‬
‫" ﻓﹶﺈﹺﺫﹶﺍ ﹶﻟ ِﻘﻴُﺘ ُﻢ ﺍﻟﱠﺬِﻳﻦَ ﹶﻛ ﹶﻔﺮُﻭﺍ ﻓ َ‬
‫‪:‬‬
‫ﺾ ‪ ...‬ﺇﺫ ﱂ ﺃﺟﺪ ﻟﻔﻀﻮﻝ ﺍﻟﻘﻮﻝ ﺃﻗﺮﺍﻧﺎ‬‫ﻀ ﹴ‬ ‫ﻳﺎ ﻧﻔﺲ ﺻﱪﹰﺍ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﻣ َ‬
‫ﻭﻟﻐﺔ ﺑﲏ ﲤﻴﻢ ﻳﺎ ﻧﻔﺲ ﻭﻳﺎ ﻋﲔ ‪ ،‬ﰲ ﻣﻮﺿﻊ ﻳﺎ ﻧﻔﺲ ﺍﺻﱪﻱ ‪.‬‬
‫" ﹶﻓﹺﺈﻣﱠﺎ َﻣﻨﱠﹰﺎ َﺑ ْﻌﺪُ َﻭﹺﺇﻣﱠﺎ ِﻓﺪَﺍ ًﺀ " ﻧﺼﺒﻬﻤﺎ ﻷﻬﻧﻤﺎ ﰲ ﻣﻮﺿﻊ ﻓﻌﻠﻬﻤﺎ ﳎﺎﺯﻫﺎ ﻓﺈﻣﺎ ﺃﻥ ﲤﻨﻮﺍ ﻭﺇﻣﺎ ﺗﻔﺎﺩﻭﺍ ﻣﺜﻞ ﺳﻘﻴﹰﺎ ﻭﺭﻋﻴﹰﺎ ﺇﳕﺎ ﻫﻮ‬
‫ﻼ ﻟﻸﻧﺜﻰ ﻭﺍﻟﺬﻛﺮ ﻭﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻴﻊ ﻭﻫﻲ ﰲ ﻣﻮﺿﻊ ﺃﻣﻬﻞ ﻭﻗﺪ ﻓﻌﻠﻮﺍ ﻫﺬﺍ ﰲ ﻏﲑ‬ ‫ﺳﻘﻴﺖ ﻭﺭﻋﻴﺖ ﻣﺜﻞ ﻗﻮﻟﻚ ‪ :‬ﻣﻬ ﹰ‬
‫ﻣﺼﺪﺭ ﺃﻣﺮﻭﺍ ﺑﻪ ‪.‬‬
‫" ﻋَﺮﱠﻓﹶﻬَﺎ ﹶﻟ ُﻬ ْﻢ " ﺑﻴﻨﻬﺎ ﳍﻢ ﻭﻋﺮﻓﻬﻢ ﻣﻨﺎﺯﳍﻢ ‪.‬‬
‫" ﹺﺑﹶﺄﻥﱠ ﺍﻟﻠﱠﻪ َﻣ ْﻮﻟﹶﻰ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ " ﻭﱄ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪.‬‬

‫" ِﻣ ْﻦ ﻣَﺎ ٍﺀ ﹶﻏ ْﻴ ﹺﺮ ﺁ ِﺳ ﹴﻦ " ﺍﻵﺳﻦ ﺍﳌﺘﻐﲑ ﺍﻟﺮﻳﺢ ﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﺃﹶﺳَﻦ ﻣﺎﺀ َﺭ ِﻛﻴّﺘﻚ ‪.‬‬
‫ﻚ َﺣﺘﱠﻰ ﺇﹺﺫﹶﺍ َﺧ َﺮﺟُﻮﺍ ِﻣ ْﻦ ِﻋ ْﻨ ِﺪ َﻙ " ﻣﻦ ﻫﺎﻫﻨﺎ ﰲ ﻣﻮﺿﻊ ﲨﻴﻊ ‪.‬‬ ‫" َﻭ ِﻣ ْﻨ ُﻬ ْﻢ َﻣ ْﻦ َﻳﺴَْﺘ ِﻤﻊُ ﹺﺇﹶﻟْﻴ َ‬
‫" ﹶﻓ ﹶﻘ ْﺪ ﺟَﺎ َﺀ ﹶﺃ ْﺷﺮَﺍ ﹸﻃﻬَﺎ " ﺃﻋﻼﻣﻬﺎ ﻭﺇﳕﺎ ﲰﻲ ﺍﻟﺸﺮﻁ ﻓﻴﻤﺎ ﻧﺮﻯ ﻷﻬﻧﻢ ﺃﻋﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﺃﺷﺮﺍﻁ ﺍﳌﺎﻝ ﺻﻐﺎﺭ ﺍﻟﻐﻨﻢ ﻭﺷﺮﺍﺭﻩ‬
‫ﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﺗَﺴﺎ ﻕُ ﻣِﻦ ﺍ ﹾﳌ ِﻌﺰَﻯ ﻣُﻬﻮ ُﺭ ﻧﺴﺎﺋِﻬﻢ ‪ ...‬ﻭﰲ َﺷﺮَﻁ ﺍ ﹾﳌ ِﻌﺰَﻯ ﳍﻦﱠ ُﻣﻬُﻮ ُﺭ‬
‫" َﺳﻮﱠ ﹶﻝ ﹶﻟ ُﻬ ْﻢ " ﺯﻳﻦ ﳍﻢ ‪.‬‬
‫ﺤ ﹺﻦ ﺍﻟ ﹶﻘ ْﻮ ﹺﻝ " ﰲ ﻓﺤﻮﻯ ﺍﻟﻘﻮﻝ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻓﻼﻥ ﺃﳊﻦ ﲝﺠﺘﻪ ﻣﻦ ﻓﻼﻥ ‪.‬‬ ‫ﰲ ﹶﻟ ْ‬
‫" ﹺ‬
‫" َﺣﺘﱠﻰ َﻧ ْﻌﹶﻠ َﻢ ﺍ ﹾﻟﻤُ ﺠَﺎ ِﻫﺪِﻳ َﻦ ِﻣ ْﻨ ﹸﻜ ْﻢ ﻭَﺍﻟﺼﱠﺎﺑﹺﺮﻳ َﻦ " ﺣﱴ ﳕﻴﺰ ‪.‬‬
‫ﻼ َﺗ ﹺﻬﻨُﻮﺍ " ﻭﻫﻦ ﻳﻬﻦ ‪.‬‬ ‫" ﹶﻓ ﹶ‬
‫" َﻭﹶﻟ ْﻦ َﻳِﺘ َﺮﻛﹸﻢْ ﹶﺃ ْﻋﻤَﺎﹶﻟ ﹶﻜ ْﻢ " ﻟﻦ ﻳﻨﻘﺼﻜﻢ ﻟﻦ ﻳﻈﻠﻤﻜﻢ ﻭﺗﺮﺗﲏ ﺣﻘﻲ ﻇﻠﻤﺘﲏ ‪.‬‬
‫ﺤ ِﻔ ﹸﻜ ْﻢ ﺗَﺒْ ﺨَﻠﻮﺍ " ﻳﻘﺎﻝ ‪ :‬ﺃﺣﻔﺎﱐ ﺑﺎﳌﺴﺄﻟﺔ ﻭﺃﳊﻒ ﻋﻠﻰ ﻭﺃﱀ ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺍﻷﺳﻮﺩ ‪ :‬ﻟﻦ ﲤﻨﻊ ﺍﻟﺴﺎﺋﻞ ﺍﳊﻔﻲ ﲟﺜﻞ ﺍﳌﻨﻊ‬ ‫" ﹶﻓُﻴ ْ‬
‫ﺍﳋﺎﻣﺲ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‬
 ‫ﻗﻮﻟﻪ ﺟﻞ ﺛﻨﺎﺅﻩ " َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺩَﺍِﺋ َﺮﺓﹸ ﺍﻟﺴﱠ ْﻮ ِﺀ " ﺗﺪﻭﺭ ﻋﻠﻴﻬﻢ ﻗﺎﻝ ﲪﻴﺪ ‪:‬‬
‫ﺕ ﺍﻟﺪﻫﺮ ﺃﻥ ﺗَﺪﻭﺭﺍ‬ ‫ﻭﺩﺍﺋﺮﺍ ِ‬
‫" َﻭُﺗ َﻌﺰﱢﺭُﻭ ُﻩ ﻭَﺗُﻮَﻗﱢﺮُﻭﻩُ " ﺗﻌﺰﺭﻭﻩ ‪ :‬ﺗﻌﻈﻤﻮﻩ ‪.‬‬
‫" َﻭ ﹸﻛ ْﻨُﺘ ْﻢ ﹶﻗﻮْﻣﹰﺎ ﺑُﻮﺭﹰﺍ " ﻫﻠﻜﻰ ‪.‬‬
‫ﺤﻠﱠﻪُ " ﳏﺒﻮﺳﹰﺎ ﻭﺍﺣﺪﹰﺍ ﰲ ﻗﻮﻝ ﺃﰊ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻫﺪﻳﺔ ﻣﺜﻞ ﺟﺪﻳﺔ ﺍﻟﺴﺮﺝ ﻭﺍﻟﺮﺣﻞ ﻭﳘﺎ‬ ‫ﻯ َﻣ ْﻌﻜﹸﻮﻓﹰﺎ ﹶﺃ ﹾﻥ َﻳ ْﺒﻠﹸ ﹶﻎ َﻣ ِ‬
‫" ﻭَﺍ ﹾﻟ َﻬ ْﺪ َ‬
‫ﺍﻟﺒﺪﺍﺩﺍﻥ ‪ ،‬ﻭﻋﺎﻣﺔ ﺍﻟﻌﺮﺏ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻫﺪﻳﺔ ﻭﻫﺪﺍﻳﺎ ‪.‬‬
‫" ﻓﹶﺘُﺼِﻴﺒَﻜﹸﻢْ ِﻣ ْﻨ ُﻬ ْﻢ ﻣﱠﻌﺮﱠﺓﹲ " ﺟﻨﺎﻳﺔ ﻛﺠﻨﺎﻳﺔ ﺍﻟﻌﺮ ﻭﻫﻮ ﺍﳉﺮﺏ ‪.‬‬
‫" ﹶﻟ ْﻮ َﺗ َﺰﻳﱠﻠﹸﻮﺍ " ﻟﻮ ﺍﳕﺎﺯﻭﺍ ‪.‬‬
‫ﺤﻤﱠﻴَﺔ " ﻳﻘﺎﻝ ‪ :‬ﲪﻴﺖ ﺃﻧﻔﻲ ﺣِﻤﻴ ﹰﺔ ﻭﳏﻤﻴﺔ ﻭﲪﻴﺖ ﺍﳌﺮﻳﺾ ﲪﻴﺔ ﻭﲪﻴﺖ ﺍﻟﻘﻮﻡ ﺍﻟﻌﺪﻭ ﻭﺍﳊﻤﻰ ﻣﻨﻌﺘﻬﻢ ﲪﺎﻳ ﹰﺔ ﻗﺎﻝ‬ ‫" ﺍﹶﻟ ِ‬
‫ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
‫ﻛﺄﻥ ُﺭَﺑﻴْﻌﹰﺎ ﻣﻦ ﲪﺎﻳﺔ ﻣﻨﻘ ﹴﺮ ‪ ...‬ﺃﺗﺎﻥ ﺩﻋﺎﻫﺎ ﻟﻠﻮﹺﺩﺍﻕ ﲪﺎﺭُﻫﺎ‬
‫ﻭﺃﲪﻴﺖ ﺍﳊﻤﻰ ﺟﻌﻠﺘﻪ ﲪﺎ ًﺀ ﻻ ﻳﺪﺧﻞ ﻭﺃﲪﻴﺖ ﺍﳊﺪﻳﺪﺓ ﻭﺃﲪﻴﺖ ﺍﻟﻨﺎﺭ ﺍﻟﺮﺟﻞ ﺃﻏﻀﺒﺘﻪ ﻋﻠﻰ ﺇﲪﺎ ًﺀ ‪.‬‬
‫ﺝ َﺷ ﹾﻄﹶﺄﻩُ " ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﺗﺒﺪﺃ ﺑﺎﻟﺸﻲﺀ ﰒ ﲡﻲﺀ ﻣﺎ ﻳﻜﻮﻥ ﻗﺒﻠﻪ‬ ‫ﻉ ﹶﺃ ْﺧ َﺮ َ‬
‫ﻚ َﻣﹶﺜﻠﹸﻬُ ْﻢ ﻓِﻲ ﺍﻟﺘﱠ َﻮﺍﺭﹺﺓ َﻭ َﻣﹶﺜﻠﹸﻬُ ْﻢ ﰲ ﺍﻹْﻧ ﺠﹺﻴﻞ ﹶﻛ َﺰ ْﺭ ﹴ‬ ‫" ﹶﺫِﻟ َ‬
‫ﺑﻌﺪﻩ ﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬
‫ﺖ َﺭﺣِﻠﻲ ﻭﺍﻟﻘﺮﹺﺍﺏَ ﻭُﻧ ْﻤﺮُﻗﻰ ‪ ...‬ﻭﻣﻜﺎﻬﻧﻦ ﺍﻟﻜﹸﻮ ُﺭ ﻭﺍﻟﻨﱢﺴْﻌﺎ ِﻥ‬ ‫ﻓﻮﺿﻌ ُ‬
‫ﺝ َﺷ ﹾﻄﹶﺄﻩُ " ﺃﺧﺮﺝ ﻓﺮﺍﺧﻪ ﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﺃﺷﻄﺄ ﺍﻟﺰﺭﻉ ﻓﻬﻮ ﻣﺸﻄﺊ ﺇﺫﺍ ﻓﺮﺥ ‪.‬‬ ‫" ﹶﺃ ْﺧ َﺮ َ‬
‫ﻆ " ﻏﻠﻆ ‪.‬‬ ‫" ﻓﹶﺂ َﺯ َﺭﻩُ " ﺳﺎﻭﺍﻩ ‪ ،‬ﺻﺎﺭ ﻣﺜﻞ ﺍﻷﻡ ‪ " .‬ﻓﹶﺎ ْﺳَﺘ ْﻐﹶﻠ ﹶ‬
‫" ﻓﹶﺎ ْﺳَﺘﻮَﻯ َﻋﻠﹶﻰ ﺳَﻮِﻗ ِﻪ " ﺍﻟﺴﺎﻕ ﺣﺎﻣﻠﺔ ﺍﻟﺸﺠﺮﺓ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳊﺠﺮﺍﺕ‬

‫ﻱ ﺍﻟﻠﹼ ِﻪ َﻭ َﺭ ُﺳﻮﹺﻟ ِﻪ " ﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻓﻼﻥ ﻳﻘﺪﱢﻡ ﺑﲔ ﻳﺪﻱ ﺍﻹﻣﺎﻡ ﻭﺑﲔ ﻳﺪﻱ ﺃﺑﻴﻪ‬ ‫" ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍﻟﺬﱠﻳﹺﻦ ﺁﻣَﻨُﻮﺍ ﹶﻻ ﺗُﹶﻘﺪﱢﻣُﻮﺍ َﺑ ْﻴ َﻦ َﻳ َﺪ ﹺ‬
‫ﻳﻌﺠﻞ ﺑﺎﻷﻣﺮ ﻭﺍﻟﻨﻬﻰ ﺩﻭﻧﻪ ‪.‬‬
‫ﺤ َﻦ ﺍﻟﻠﹼ ُﻪ ﻗﻠﻮَﺑ ُﻬ ْﻢ ﻟِﻠﺘﱠ ﹾﻘﻮَﻯ " ﻣﻦ ﺍﶈﻨﺔ ﺍﻣﺘﺤﻨﻪ ﺍﺻﻄﻔﺎﻩ ‪.‬‬ ‫" ﺃﹶﻭِﻟﺌﹶﻚ ﺍﻟﱠﺬِﻳ َﻦ ﺍ ْﻣَﺘ َ‬
‫ﻚ ِﻣ ْﻦ َﻭﺭَﺍ ِﺀ ﺍﻟﹸﺤْ ﺠُﺮَﺍﺕِ ﹶﺃ ﹾﻛﹶﺜﺮُﻫُ ْﻢ ﹶﻻ َﻳ ْﻌﻘِﻠﻮﻥ " ﻭﺍﺣﺪﻬﺗﺎ ﺣﺠﺮﺓ ﻗﺎﻝ ‪:‬‬ ‫" ﺇﻥﱠ ﺍﻟﱠﺬِﻳ َﻦ ﻳُﻨَﺎ ُﺩﻭَﻧ َ‬
‫ﺕ‬
‫ﺕ ﻬﺑﺎ ﺍﳊﺠﺮﺍ ُ‬ ‫ﹶﺃﻣَﺎ ﻛﺎﻥ ﻋﺒﱠﺎﺩ ﻛﻔﹼﻴﹰﺎ ﻟِﺪﺍﺭﻫﻢ ‪ ...‬ﺑﻠﻰ ﻭﻷﺑﻴﺎ ٍ‬
‫ﻳﻘﻮﻝ ﺑﻠﻰ ﻭﻟﺒﲎ ﻫﺎﺷﻢ ﻭﺍﻟﺬﻳﻦ ﻧﺎﺩﻭﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺑﲏ ﲤﻴﻢ ﻭﰲ ﻗﺮﺍﺀﺓ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ " :‬ﻭﺃﻛﺜﺮﻫﻢ‬
‫ﺑﻨﻮ ﲤﻴﻢ ﻻ ﻳﻌﻘﻠﻮﻥ " ‪.‬‬
‫ﷲ " ﺗﺮﺟﻊ ‪.‬‬ ‫" َﺣﺘﱠﻰ َﺗِﻔﻲَﺀ ﺇﻟﹶﻰ ﹶﺃ ْﻣ ﹺﺮ ﺍ ِ‬
‫ﺨ ْﺮ ﻗﹶﻮْﻡٌ ﻣﱢ ْﻦ ﹶﻗ ْﻮ ﹴﻡ " ﺟﺰﻡ ﻷﻧﻪ ﻬﻧﻰٌ ‪.‬‬ ‫ﺴَ‬ ‫" ﹶﻻ َﻳ ْ‬
‫ﺏ " ﻭﺍﻷﻧﺒﺎﺯ ﻭﺍﺣﺪ ‪.‬‬
‫ﺕ " ﻳﻌﻴﺒﻚ " ﺑﹺﺎ َﻷ ﹾﻟﻘﹶﺎ ﹺ‬
‫ﰲ ﺍﻟﺼﱠ َﺪﻗﹶﺎ ِ‬
‫ﺴ ﹸﻜ ْﻢ " ﺃﻱ ﻻ ﺗﻌﻴﺒﻮﺍ ﺃﻧﻔﺴﻜﻢ ‪ ،‬ﻭ " ﻳَﻠ ِﻤﺰُ َﻙ ﹺ‬ ‫" َﻭ ﹶﻻ ﺗَﻠﹾﻤِﺰﻭﺍ ﹶﺃ ْﻧ ﹸﻔ َ‬
‫ﺠﺴﱠﺴُﻮﺍ " ﻭﲡﺴﺴﻮﺍ ﺳﻮﺍﺀ ﻭﺍﻟﺘﺠﺴﺲ ﺍﻟﺘﺒﺤﺚ ﻳﻘﺎﻝ ﺭﺟﻞ ﺟﺎﺳﻮﺱ ﻭﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬ ‫" َﻭ ﹶﻻ َﺗ َ‬
‫ﳋﻨﱠﺎﻋَﺔ ﺍﻟﻨﺎﻣﻮﺳﺎ ‪ ...‬ﻭﺗَﺤﺼِﺐ ﺍﻟﻠﻌﱠﺎﺑَﺔ ﺍﳉﺎﺳﻮﺳﺎ‬ ‫ﹶﻻ ﲤﻜﻦ ﺍ ﹶ‬
 ‫ﺞ ﺍﳌﻨﺴﻮﺳﺎ‬ ‫ﺐ ﺍﻟﻐُﻮﺍﺕِ ﺍﻟ َﻌ ْﻮَﻣ َ‬ ‫ﺼ َ‬ ‫ﺣ ْ‬
‫ﺍﳉﺎﺳﻮﺱ ﻭﺍﻟﻨﺎﻣﻮﺱ ﻭﺍﺣﺪ ﺍﻟﻌﻮﻣﺞ ‪ :‬ﺍﳊﻴﺔ ﻭﺍﳌﻨﺴﻮﺱ ﺍﳌﺴﻴﻞ ﻭﺇﳕﺎ ﲰﻴﺖ ﻋﻮﳎﹰﺎ ﻷﻬﻧﺎ ﺗﻌﻤﺞ ﺃﻱ ﲡﻲﺀ ﻋﻠﻰ ﻏﲑ ﻗﺼﺪ‬
‫ﻭﻳﻘﺎﻝ ‪ : :‬ﺗﻌﻤﺞ ﺍﻟﺴﻴﻞ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﺗﺪﺍﻓﹸ َﻊ ﺍﻟﺴﱢﻴﻞ ﺇﺫﺍ ﺗﻌﻤّﺠﺎ‬
‫" َﻭ َﺟ َﻌ ﹾﻠﻨَﺎ ﹸﻛ ْﻢ ﺷُﻌُﻮﺑﹰﺎ َﻭﹶﻗﺒَﺎِﺋ ﹶﻞ " ﻳﻘﺎﻝ ‪ :‬ﻣﻦ ﺃﻱ ﺷﻌﺐ ﺃﻧﺖ ؟ ﻓﻴﻘﻮﻝ ﻣﻦ ﻣﻀﺮ ﺑﻦ ﺭﺑﻴﻌﺔ ‪ ،‬ﻭﺍﻟﻘﺒﺎﺋﻞ ﺩﻭﻥ ﺫﻟﻚ ﻗﺎﻝ ﺍﺑﻦ‬
‫ﺃﲪﺮ ‪:‬‬

‫ﺞ ﻫﺎﺟﻮﺍ ﻟﻪ ﹶﻃﺮَﺑﹰﺎ‬‫ﺐ َﻫ ْﻤﺪَﺍ ﹶﻥ ﺃﹶﻭ َﺳﻌْﺪ ﺍﻟﻌﺸﲑﺓ ﺃﻭ ‪ ...‬ﺧﻮﻻﻥ ﺃﹶﻭ ﻣَﺬ ِﺣ ﹴ‬ ‫ﻣِﻦ ﺷ َﻌ ْ‬
‫ﻭﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ﺑﻦ ﺯﻳﺪ ﺍﻷﺳﺪﻱ ‪:‬‬
‫ﺖ ﻧﹺﺰﺍﺭﹰﺍ ﻭﻫْﻲ ﺷﺘّﻰ ﺷﻌﻮﻬﺑﺎ ‪ ...‬ﻛﻤﺎ ﲨْﻌﺖ ﻛﻒﱞ ﺇﻟﻴﻬﺎ ﺍﻷﺑﺎﺧﺴﺎ‬ ‫ﲨﻌ َ‬
‫ﷲ ﹶﺃ ْﺗﻘﹶﺎﻛ ْﻢ " ﻭﻟﻮ ﻋﻤﻠﺖ ﻟﻘﻠﺖ ﺃﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ‪.‬‬
‫" ﻟِﺘَﻌَﺎﺭَﻓﹸﻮﺍ " ﻣﻦ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﰒ ﺍﺑﺘﺪﺃﺕ " ﺇﻥﱠ ﹶﺃ ﹾﻛ َﺮﻣَﻜ ْﻢ ِﻋ ْﻨ َﺪ ﺍ ِ‬
‫" ﹶﻻ َﻳ ﹾﺄِﻟ ْﺘﻜِﻢ ِﻣ ْﻦ ﹶﺃﻋْﻤﺎِﻟﻜﹾﻢ ﺷَﻴْﺌﺎﹰ " ﺃﻱ ﻻ ﻳﻨﻘﺼﻜﻢ ﻻ ﳛﺒﺲ ﻭﻫﻮ ﻣﻦ ﺃﻟﺖ ﻳﺄﻟﺖ ﻭﻗﻮﻡ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻻﺕ ﻳﻠﻴﺖ ﻭﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬
‫ﺖ ‪ ...‬ﻭﱂ ﻳﻠﺘﲏ ﻋﻦ ﺳﺎﺭﻫﺎ ﹶﻟ ْﻴﺖُ‬ ‫ﻭﻟﻴﻠ ٍﺔ ﺫﺍﺕ ﻧَﺪﻯ َﺳﺮَﻳ ُ‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ‪ :‬ﺃﻻﺗﲏ ﺣﻘﻲ ﻭﺃﻻﺗﲏ ﻋﻦ ﻭﺟﻬﻲ ﻭﻋﻦ ﺣﺎﺟﱵ ﺃﻱ ﺻﺮﻓﲏ ﻋﻨﻬﺎ ﻗﺎﻝ ﺍﳊﻄﻴﺌﺔ ‪:‬‬
‫ﺐ ﻣُ َﻐﻠﹾﻐﻠ ﹰﺔ ‪َ ...‬ﺟ ْﻬ َﺪ ﺍﻟﺮﺳﺎﻟﺔ ﻻ ﺃﹶﻟﺘﹰﺎ ﻭﻻ ﹶﻛﺬِﺑﺎ‬
‫ﺃﺑﻠﻎ ﺳَﺮﺍﺓ ﺑﲏ ﹶﻛ ْﻌ ﹴ‬
‫" ﰒﱠ ﹶﻟ ْﻢ ﻳَﺮﺗَﺎﺑُﻮﺍ " ﱂ ﻳﺸﻜﻮﺍ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻕ‬

‫ﻗﻮﻟﻪ ﻋﺰﺕ ﻗﺪﺭﺗﻪ ‪ " :‬ﻕ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ ‪.‬‬
‫ﻚ ﺭَﺟْﻊٌ ﺑَﻌِﻴﺪٌ " ﺭﺩٌ ﺑﻌﻴﺪٌ ‪.‬‬ ‫" ﹶﺫِﻟ َ‬
‫ﺞ " ﳐﺘﻠﻂ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﻣﺮﺝ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺍﺧﺘﻠﻂ ﻭﺃﳘﻞ ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬ ‫ﰲ ﹶﺃ ْﻣ ﹴﺮ َﻣﺮﹺﻳ ﹴ‬
‫" ﹶﻓ ُﻬ ْﻢ ﹺ‬
‫ﺞ‬
‫ﺨﺮﱠ ﻛﺄﻧﻪ ﺣُﻮﻁﹲ َﻣﺮﹺﻳ ُ‬ ‫ﻓَ‬
‫ﺖ ﻋﻬﻮﺩُﻫﻢ‬
‫ﺖ ﰲ ﺣُﺜﺎﻟﺔ ﻣﻦ ﺍﻟﻨﺎﺱ َﻣﺮﹺﺟ ْ‬
‫ﺃﻱ ﺳﻬﻢ ‪ .‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ " :‬ﻛﻴﻒ ﺑﻚ ﺇﺫﺍ ﺑﻘﻴ َ‬
‫ﻭﺃﻣﺎﻧﺎﻬﺗﻢ " ﺃﻱ ﺍﺧﺘﻠﻄﺖ ‪.‬‬
‫ﺝ " ﺃﻱ ﻓﺘﻮﻕ ﻭﺍﺣﺪﻫﺎ ﻓﺮﺝ ﻭﻓﺘﻖ ‪.‬‬ ‫" ﻣَﺎ ﻟﹶﻬَﺎ ِﻣ ْﻦ ﹸﻓﺮُﻭ ﹴ‬
‫ﺞ " ﺃﻱ ﺣﺴﻦ ‪.‬‬ ‫ﺝ َﺑﻬﹺﻴ ﹴ‬
‫" ِﻣ ْﻦ ﹸﻛﻞﱢ َﺯ ْﻭ ﹴ‬
‫ﺼ َﺮ ﹰﺓ َﻭ ِﺫ ﹾﻛﺮَﻯ ﻟِﻜﻞﱢ َﻋ ْﺒ ٍﺪ ﻣُﻨﹺﻴﺐﹴ " ﻧﺼﺒﻬﺎ ﻛﻨﺼﺐ ﺍﳌﺼﺎﺩﺭ ‪.‬‬ ‫" َﺗ ْﺒ ِ‬
‫ﺕ " ﻃﻮﺍﻝ ﻭﻳﻘﺎﻝ ‪ :‬ﺟﺒﻞ ﺑﺎﺳﻖ ﻭﺣﺴﺐٌ ﺑﺎﺳﻖ ﻗﺎﻝ ﺍﺑﻦ ﻧﻮﻓﻞ ﻻﺑﻦ ﻫﺒﲑﺓ ‪:‬‬ ‫" ﻭَﺍﻟﻨﱠﺨْﻞﹶ ﺑَﺎ ِﺳﻘﹶﺎ ٍ‬
‫ﺲ ﻓﺰﺍﺭ ْﻩ‬
‫ﺖ ﻋﻠﻰ ﹶﻗ ْﻴ ﹴ‬
‫ﻳﺎ ﺑ َﻦ ﺍﻟﺬﻳﻦ ﺑﻔﻀﻠﻬﻢ ‪َ ...‬ﺑﺴَﻘ ْ‬
‫" ﻃﹶﻠﹾﻊٌ ﻧَﻀِﻴﺪٌ " ﻣﻨﻀﻮﺩ ‪.‬‬
‫ﺝ " ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬ ‫" ﹶﻛ ِﺬﻟِﻚ ﺍﹾﻟ ﺨُﺮﻭ ُ‬
‫ﺃﻟﻴﺲ ﻳﻮﻡ ُﺳﻤّﻰ ﺍﳋﺮﻭﺟﺎ ‪ ...‬ﺃﹶﻋﻈ َﻢ ﻳﻮﻡ َﺭﺟّ ﹰﺔ َﺭﺟُﻮﺟﺎ‬
 ‫ﺏ ﺍﻟﺮﱠ ﺱﱢ " ﺍﳌﻌﺪﻥ ﻭﻛﻞ ﺭﻛﻴﺔ ﱂ ﺗﻄﻮ ﻗﺎﻝ ﺍﳉﻌﺪﻱ ‪:‬‬ ‫ﺻ ﺤَﺎ ُ‬ ‫" َﻭﹶﺃ ْ‬
‫ﻁ ﻧﺎﻫ ﹴﻞ ‪ ...‬ﺗﻨﺎﺑﻠ ﹰﺔ ﳛﻔِﺮﻭﻥ ﺍﻟﺮﱢﺳﺎﺳﺎ‬ ‫ﺖ ﺇﹺﱃ ﹶﻓ َﺮ ٍ‬ ‫َﺳﺒَﻘ ُ‬
‫" ﹶﺃ ﹾﻗ َﺮﺏُ ﹺﺇﹶﻟ ْﻴ ِﻪ ِﻣ ْﻦ َﺣ ْﺒ ﹺﻞ ﺍ ﹾﻟ َﻮﺭﹺﻳ ِﺪ " ﻭﺭﻳﺪﺍﻩ ﰲ ﺣﻠﻘﻪ ﻭﺍﳊﺒﻞ ﺣﺒﻞ ﺍﻟﻌﺎﺗﻖ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺐ‬
‫ﻛﺄ ﹾﻥ ﻭَﺭﻳﺪﻳﻪ ﺭﹺﺷﺎﺀُ ﺧُ ﹾﻠ ﹺ‬
‫ﻓﺄﺿﺎﻓﻪ ﺇﱃ ﺍﻟﻮﺭﻳﺪ ﻛﻤﺎ ﺃﺿﺎﻑ ﺍﳊﺒﻞ ﺇﱃ ﺍﻟﻌﺎﺗﻖ ‪.‬‬
‫ﺠﻨﱠﺔﹸ ﻟِﻠﻤْﺘُﻘﱠﻴﹺﻦ " ﻗﺮﺑﺖ ‪.‬‬ ‫" َﻭﺃﹸﺯِْﻟﹶﻔﺖْ ﺍﹾﻟ َ‬
‫ﻼ ِﺩ " ﻃﺎﻓﻮﺍ ﻭﺗﺒﺎﻋﺪﻭﺍ ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪:‬‬ ‫ﰲ ﺍ ﹾﻟﹺﺒ ﹶ‬
‫" ﹶﻓَﻨﻘﱠﺒُﻮﺍ ﹺ‬
‫ﻟﻘﺪ َﻧﻘﱠْﺒﺖُ ﰲ ﺍﻵﻓﺎﻕ ﺣﱴ ‪ ...‬ﺭَﺿﻴﺖُ ﻣﻦ ﺍﻟﻐﻨﻴﻤﺔ ﺑﺎﻹﻳﺎﺏ‬
‫ﺺ " ﻣﻦ ﻣﻌﺪﻝ ‪.‬‬ ‫" ِﻣ ْﻦ َﻣ ﺤِﻴ ﹴ‬
‫" ﹶﺃ ﹾﻟﻘﹶﻰ ﺍﻟﺴﱠ ْﻤ َﻊ " ﺍﺳﺘﻤﻊ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻠﺮﺟﻞ ‪ :‬ﺃﻟﻖ ﺇﱃ ﲰﻌﻚ ﺃﻱ ﺍﺳﺘﻤﻊ ﻣﲏ ‪.‬‬
‫ﺝ " ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ‪.‬‬ ‫ﻚ َﻳ ْﻮﻡُ ﺍﹾﻟ ﺨُﺮﻭ ﹺ‬ ‫" ﹶﺫِﻟ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‬

‫" ﻭَﺍﻟﺬﱠﺍﺭﹺﻳَﺎﺕِ ﹶﺫﺭْﻭﹰﺍ " ﻫﻲ ﺍﻟﺮﻳﺢ ﻭﻧﺎﺱ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﺍﳌﺬﺭﻳﺎﺕ ﻟﻠﺮﻳﺢ ‪ ،‬ﺫﺭ ﻭﺃﺫﺭﺕ ﻟﻐﺘﺎﻥ ‪.‬‬
‫ﺕ ﹺﻭﻗﹾﺮﹰﺍ " ﺍﻟﺴﺤﺎﺏ ‪.‬‬ ‫ﻼ ِ‬ ‫" ﻓﹶﺎ ﹾﻟ ﺤَﺎِﻣ ﹶ‬
‫ﺴﺮﹰﺍ " ﺍﻟﺴﻔﻦ ‪.‬‬ ‫ﺕ ُﻳ ْ‬
‫" ﻓﹶﺎ ﹾﻟ ﺠَﺎ ﹺﺭﻳَﺎ ِ‬
‫ﺕ ﹶﺃﻣْﺮﹰﺍ " ﺍﳌﻼﺋﻜﺔ ‪.‬‬ ‫" ﻓﹶﺎ ﹾﻟ ُﻤ ﹶﻘﺴﱢﻤَﺎ ِ‬
‫ﻚ " ﺍﻟﻄﺮﺍﺋﻖ ﻭﻣﻨﻬﺎ ﲰﻲ ﺣﺒﺎﻙ ﺍﳊﺎﺋﻂ ﺍﻹﻃﺎﺭ ﻭﺣﺒﺎﻙ ﺍﳊﻤﺎﻡ ﻃﺮﺍﺋﻖ ﻋﻠﻰ ﺟﻨﺎﺣﻴﻪ ‪ ،‬ﻭﻃﺮﺍﺋﻖ ﺍﳌﺎﺀ‬ ‫ﺕ ﺍﹾﻟ ﺤُﺒُ ِ‬ ‫" ﻭَﺍﻟﺴﱠﻤَﺎﺀِ ﺫﹶﺍ ِ‬
‫ﺣﺒﻜﻪ ﻭﻗﺎﻝ ﺯﻫﲑ ‪:‬‬
‫ﻚ‬
‫ﻣُﻜﹶﻠﻞﹲ ﺑﺄﺻﻮﻝ ﺍﻟﻨﱠﺠﻢ َﺗْﻨﺴِﺠﻪ ‪ ...‬ﺭ ﻳ ﺢٌ ﺧَﺮﹺﻳﻖٌ ﻟﻀﺎﺣِﻲ ﻣﺎﺋﻪ ُﺣُﺒ ُ‬
‫" ﻳُ ْﺆﹶﻓﻚُ َﻋ ْﻨﻪُ َﻣ ْﻦ ﹸﺃﻓِﻚ " ﻳﺪﻓﻊ ﻋﻨﻪ ﻭﳛﺮﻣﻪ ﻛﻤﺎ ﺗﺆﻓﻚ ﺍﻷﺭﺽ ‪.‬‬
‫" ﻗﹸِﺘ ﹶﻞ ﺍﻟﹾﺨﺮﱠﺍ ﺻُﻮ ﹶﻥ " ﺍﳌﺘﻜﻬﻨﻮﻥ ‪.‬‬
‫ﺴﹶﺌﻠﹸﻮ ﹶﻥ ﹶﺃﻳﱠﺎ ﹶﻥ َﻳ ْﻮﻡُ ﺍﻟﺪﱢﻳ ﹺﻦ " ﻳﻮﻡ ﺍﳊﺴﺎﺏ ‪ ،‬ﻣﱴ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ‪.‬‬ ‫" َﻳ ْ‬
‫" ﺫﹸﻭﻗﹶﻮﺍ ِﻓﺘَْﻨَﺘﻜﹸﻢْ " ﰎ ﺍﻟﻜﻼﻡ ﰒ ﺟﺎﺀ ﻫﺬﺍ ﺑﻌﺪ ﺍﺋﺘﻨﺎﻑ ‪.‬‬
‫ﺕ َﻭ ُﻋﻴُﻮ ٍﻥ ﺁﺧِﺬﻳ َﻦ " ﺍﻧﺘﺼﺐ ﻷﻥ ﺍﻟﻜﻼﻡ ﻗﺪ ﰎ ﺧﱪﻩ ﻓﺈﻥ ﺷﺌﺖ ﺭﻓﻌﺘﻪ ﻭﺇﻥ ﺷﺌﺖ ﺃﺧﺮﺟﺘﻪ ﺇﱃ‬ ‫ﲔ ﰲ َﺟﻨﱠﺎ ٍ‬ ‫" ﹺﺇﻥﱠ ﺍﻟﹾﻤﺘﱠ ِﻘ َ‬
‫ﺍﻟﻨﺼﺐ ‪.‬‬
‫ﻼ ﻣﻦ ﺍﻟﻠﻴﻞ ‪.‬‬ ‫ﺠﻌُﻮ ﹶﻥ " ﺃﻱ ﻳﻬﺠﻌﻮﻥ ﻗﻠﻴ ﹰ‬ ‫ﻼ ِﻣ َﻦ ﺍﻟﻠﹼْﻴ ﹺﻞ ﻣَﺎ َﻳ ْﻬ َ‬
‫" ﻛﹶﺎﻧُﻮﺍ ﹶﻗﻠِﻴ ﹰ‬
‫" َﻭﻓِﻲ ﺍﻟﺴﱠﻤﺎ ِﺀ ﺭﹺﺯْﻗﹸﻜﹾﻢ ﻭَﻣﺎ ﺗُﻮ َﻋﺪُﻭ ﹶﻥ " ﻓﻴﻪ ﻣﻀﻤﺮ ﳎﺎﺯﻩ ‪ :‬ﻋﻨﺪ ﻣﻦ ﰲ ﺍﻟﺴﻤﺎﺀ ﺭﺯﻗﻜﻢ ﻭﻋﻨﺪﻩ ﻣﺎ ﺗﻮﻋﺪﻭﻥ ‪ ،‬ﻭﰲ ﺁﻳﺔ‬
‫ﺃﺧﺮﻯ " ﺃﹶﻳّﺘُﻬَﺎ ﺍﻟ ِﻌﲑُ ﹺﺇﻧﱠ ﹸﻜ ْﻢ ﹶﻟﺴَﺎﺭﹺﻗﻮ ﹶﻥ " ‪َ " ،‬ﻭ َﺳ ﹺﻞ ﺍ ﹾﻟ ﹶﻘ ْﺮَﻳ ﹶﺔ " ﻓﻬﺬﺍ ﻛﻠﻪ ﻓﻴﻪ ﺇﺿﻤﺎﺭ ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﻗﺎﻝ ﻧﺎﺑﻐﺔ ﺑﲏ ﺫﺑﻴﺎﻥ‬
‫‪:‬‬
‫ﺸﻦﱢ‬‫ﻒ ﹺﺭ ْﺟﹶﻠﹺﻴ ْﻪ ﹺﺑ َ‬
‫ﺶ ‪ ...‬ﻳُ ﹶﻘ ْﻌ ﹶﻘﻊُ َﺧ ﹾﻠ َ‬ ‫ﻛﺄﻧﻚ ﻣﻦ ﺟﹺﻤﺎﻝ ﺑﲏ ﺃﹸﹶﻗ ْﻴ ﹴ‬
 ‫ﺃﺭﺍﺩ ﻛﺄﻧﻚ ﲨﻞﹲ ﻣﻦ ﲨﺎﻝ ﺑﲏ ﺃﻗﻴﺶ ‪ ،‬ﻭﻗﺎﻝ ﺍﻷﺳﺪﻱ ‪:‬‬
‫ﺤﻠﹸﺐُ‬ ‫ﺼﺮﱡ َﻭَﺗ ْ‬‫ﷲ ﻻ َﺗﻨْﻜﺤﻮﻬﻧﺎ ‪ ...‬ﺑﲏ ﺷﺎﺏ ﹶﻗﺮْﻧﺎﻫﺎ َﺗ ُ‬ ‫ﺖﺍ ِ‬ ‫ﻛﺬﺑﺘﻢ ﻭﺑﻴ ِ‬
‫ﻓﻴﻪ ﺿﻤﲑ " ﺍﻟﱵ " ﺷﺎﺏ ﻗﺮﻧﺎﻫﺎ ‪ .‬ﻭﻗﻮﻟﻪ " ﻭﺳﻞ ﺍﻟﻘﺮﻳﺔ " ﺳﻞ ﻣﻦ ﰲ ﺍﻟﻘﺮﺑﺔ ‪.‬‬
‫ﺤﻖﱞ ِﻣ ﹾﺜ ﹶﻞ ﻣَﺎ ﹶﺃﻧﱠ ﹸﻜ ْﻢ َﺗ ْﻨ ِﻄﻘﹸﻮ ﹶﻥ " ﳎﺎﺯﻫﺎ ‪ :‬ﻛﻤﺎ ﺃﻧﻜﻢ ﺗﻨﻄﻘﻮﻥ ‪.‬‬ ‫" ﹺﺇﻧﱠﻪ ﹶﻟ َ‬
‫ﲔ ﹺﺇ ﹾﺫ ﺩَﺧَﻠﻮﺍ َﻋﹶﻠ ْﻴ ِﻪ " ﺿﻴﻒ ﻣﺜﻞ ﺧﺼﻢ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﳉﻤﻴﻊ ‪.‬‬ ‫ﻒ ﹺﺇ ْﺑﺮَﺍﻫِﻴ َﻢ ﺍﻟﹾﻤُﻜﹾ َﺮ ِﻣ َ‬‫ﺿ ْﻴ ِ‬
‫ﺚ َ‬‫" ْﻫ ﹾﻞ ﹶﺃﺗَﺎ َﻙ ِﺣﺪِﻳ ﹸ‬
‫ﻼ ٌﻡ " ﻗﺎﻝ ﲡﻲﺀ ﻟﻠﺤﻜﺎﻳﺔ ﻭﰲ ﻣﻮﺿﻊ ﻓﻌﻞ ﻳﻌﻤﻞ ﻓﺠﺎﺀﺕ ﺍﳌﻨﺼﻮﺑﺔ ﻭﻗﺪ ﻋﻤﻞ ﻓﻴﻬﺎ " ﻗﺎﻟﻮﺍ " ﻭﺟﺎﺀ‬ ‫" ﻗﹶﺎﻟﻮﺍ َﺳ ﻼﹶﻣﹰﺎ ﻗﹶﺎ ﹶﻝ َﺳ ﹶ‬
‫ﺍﳌﺮﻓﻮﻉ ﻛﺄﻧﻪ ﺣﻜﺎﻳﺔ ‪.‬‬
‫ﻍ ﺇﹺﱃ ﹶﺃ ْﻫِﻠ ِﻪ " ﻋﺪﻝ ﺇﱃ ﺃﻫﻠﻪ ‪.‬‬ ‫" ﹶﻓﺮَﺍ ﹶ‬
‫ﺲ ِﻣ ْﻨ ُﻬ ْﻢ ﺧِﻴ ﹶﻔ ﹰﺔ " ﺃﺿﻤﺮ ﺧﻴﻔﺔ ﺃﻱ ﺧﻮﻓﹰﺎ ‪.‬‬ ‫" ﻓﹶﺄ ْﻭ َﺟ َ‬
‫ﺻﺮّ ٍﺓ " ﺷﺪﺓ ﺻﻮﺕ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺃﻗﺒﻞ ﻓﻼﻥ ﻳﺼﻄﺮ ﺃﻱ ﻳﺼﻮﺕ ﺻﻮﺗﹰﺄ ﺷﺪﻳﺪﹰﺍ ‪.‬‬ ‫" ﻓِﻲ َ‬
‫ﺖ ﻋَ ﺠُﻮﺯٌ ﻋَﻘﻴﻢٌ " ﳐﺘﺼﺮ ﺃﻱ ﺃﻧﺎ ﻋﺠﻮﺯ ﻋﻘﻴﻢ ‪.‬‬ ‫" ﻗﹶﺎﹶﻟ ْ‬
‫ﺴﻮﱠ َﻣ ﹰﺔ " ﻣﻌﻠﻤﺔ ﻭﻳﻘﺎﻝ ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﻣﺜﻞ ﺍﳋﻮﺍﺗﻴﻢ ‪.‬‬ ‫" ﻣُ َ‬
‫" ﹶﻓَﺘ َﻮﻟﹼﻰ ﹺﺑﺮُﻛﹾﹺﻨ ِﻪ " ﻭﲜﺎﻧﺒﻪ ﺳﻮﺍﺀ ﺇﳕﺎ ﻫﻲ ﻧﺎﺣﻴﺘﻪ ‪َ " .‬ﻭﻗﹶﺎ ﹶﻝ ﺳَﺎﺣِﺮٌ ﹶﺃ ْﻭ ﻣَ ﺠْﻨُﻮﻥﹲ " ﺃﻭ ﻫﺎ ﻫﻨﺎ ﰲ ﻣﻮﺿﻊ ﺍﻟﻮﺍﻭ ﺍﻟﱵ ﻟﻠﻤﻮﻻﺓ‬
‫ﻷﻬﻧﻢ ﻗﺪ ﻗﺎﻟﻮﳘﺎ ﲨﻴﻌﹰﺎ ﻟﻪ ﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﺖ ﻬﺑﻢ ﻃﹸ َﻬﻴّ ﹶﺔ ﻭﺍﳋِﺸﺎﺑﺎ‬ ‫ﺃﹶﺛﻌﻠﺒَﺔ ﺍﻟﻔﻮﺍﺭﺱ ﺃﻭ ﺭﻳﺎﺣﺎ ‪ ...‬ﻋ َﺪﹶﻟ ْ‬
‫ﺍﳋﺸﺎﺏ ﺑﻨﻮ ﺭﺯﺍﻡ ﺑﻦ ﻣﺎﻟﻚ ﻭﺭﺑﻴﻌﺔ ﻭﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﺑﻦ ﺣﻨﻈﻠﺔ ‪.‬‬
‫ﺻﻮْﺍ ﺑﻪ " ﺃﺗﻮﺍﻃﺌﻮﺍ ﻋﻠﻴﻪ ﻭﺃﺧﺬﻩ ﺑﻌﻀﻬﻢ ﻋﻦ ﺑﻌﺾ ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺷﻴﻤﺔ ﻏﺎﻟﺒﺔ ﻋﻠﻰ ﻗﻮﻡ ﻗﻴﻞ ﻛﺄﳕﺎ ﺗﻮﺍﺻﻮﺍ ﺑﻜﺬﺍ‬ ‫" ﹶﺃَﺗﻮَﺍ َ‬
‫ﻭﻛﺬﺍ ‪.‬‬
‫" ﹶﻓﺘَﻮﻝﱠ َﻋ ْﻨ ُﻬ ْﻢ " ﺃﻱ ﺃﻋﺮﺽ ﻋﻨﻬﻢ ﻭﺍﺗﺮﻛﻬﻢ ﻗﺎﻝ ﺣﺼﲔ ﺑﻦ ﺿﻤﻀﻢ‬
‫ﺃﻣّﺎ ﺑﻨﻮ َﻋﺒْﺲ ﻓﺈﻥﱠ ﻫَ ﺠﹺﻴﻨﻬﻢ ‪ ...‬ﻭﻟﹼﻲ ﻓﻮﺍﺭﺳُﻪ ﻭﹶﺃﻓِﻠﺖ ﹶﺃ ْﻋﻮﺭﺍ‬
‫ﻭﺍﻷﻋﻮﺭ ﺍﻟﺬﻱ ﻋﻮﺭ ﻓﻠﻢ ﻳﻘﺾ ﺣﺎﺟﺘﻪ ﻭﱂ ﻳﺼﺐ ﻣﺎ ﻃﻠﺐ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬
‫ﻭﻋﻮّﺭ ﺍﻟﺮﲪ ُﻦ ﻣَﻦ ﻭﻟﹼﻰ ﺍﻟ َﻌ َﻮ ْﺭ‬
‫ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﻋﻮﺭ ﺍﻟﻌﲔ ﻭﻳﻘﺎﻝ ﻟﻠﻤﺴﺘﺠﻴﺰ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺍﳌﺎﺀ ﻓﺈﺫﺍ ﱂ ﻳﺴﻘﻪ ﻗﻴﻞ ‪ :‬ﻗﺪ ﻋﻮﺭﺕ ﺷﺮﺑﻪ ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
‫ﻣﱴ ﻣﺎ ﺗﺮ ْﺩ ﻳﻮﻣﹰﺎ ﺳَﻔﺎ ﹺﺭ ﲡ ْﺪ ﺑﻪ ‪ ...‬ﹶﺃﺩْﻳ ﹺﻬ َﻢ ﻳﺮﻣﻰ ﺍﳌﺴﺘَﺠﻴ َﺰ ﺍﳌﻌﻮّﺭﺍ‬
‫ﺻ ﺤَﺎﻬﺑ ْﻢ " ﺃﻱ ﻧﺼﻴﺒﹰﺎ ﻗﺎﻝ ﻋﻠﻘﻤﺔ ﺑﻦ ﻋﺒﺪﺓ ‪:‬‬ ‫ﺏ ﹶﺃ ْ‬ ‫" ﹶﻓﹺﺈﻥﱠ ﻟِﻠﺬﹼﻳ َﻦ ﻇﹶﻠﻤُﻮﺍ ﹶﺫﻧُﻮﺑﹰﺎ ِﻣ ﹾﺜ ﹶﻞ ﹶﺫﻧُﻮ ﹺ‬
‫ﺏ‬
‫ﺵ ِﻣ َﻦ ﻧﺪﺍﻙ ﹶﺫﻧُﻮ ُ‬ ‫ﺤﻖﱠ ﻟﺸﺄ ﹴ‬ ‫ﺖ ﺑﻨﺎﺋ ﹴﻞ ‪ ...‬ﻓ ُ‬ ‫ﻭﰲ ﻛﻞ ﻳﻮﻡ ﻗﺪ ﺧﺒ ﹾﻄ َ‬
‫ﻼ ‪ ،‬ﻗﺎﻝ‬
‫ﻓﻘﺎﻝ ﺍﳌﻠﻚ ﻭﺃﺫﻧﺒﻪ ‪ ،‬ﺃﻱ ﻧﺼﻴﺐ ‪ .‬ﻭﺇﳕﺎ ﺃﺻﻠﻬﺎ ﻣﻦ ﺍﻟﺪﻟﻮ ﻭﺍﻟﺬﻧﻮﺏ ﻭﺍﻟﺴﺠﻞ ﻭﺍﺣﺪ ﻭﻫﻮ ﻣﻞﺀ ﺍﻟﺪﻟﻮ ﻭﺃﻗﻞ ﻗﺎﺑ ﹰ‬
‫ﺍﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺎﺱ ﺑﻦ ﻋﺘﺒﺔ ﺑﻦ ﺃﰊ ﳍﺐ ‪:‬‬
‫ﺏ‬
‫ﻣَﻦ ﻳﺴﺎ ﹺﺟﻠﹾﲏ ﻳﺴﺎﺟ ﹾﻞ ﻣﺎﺟﺪﹰﺍ ‪ ...‬ﳝﻸ ﺍﻟﺪﻟ َﻮ ﺇﱃ َﻋﻘﹾﺪ ﺍﻟﹶﻜ َﺮ ْ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻄﻮﺭ‬
 ‫" ﻭﺍﻟﻄﻮﺭﹺ " ﻫﻮ ﺍﳉﺒﻞ ﰲ ﻛﻼﻡ ﺍﻟﻌﺮﺏ ‪.‬‬
‫ﺏ َﻣﺴْﻄﻮ ﹴﺭ " ﺃﻱ ﻣﻜﺘﻮﺏ ﻭﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬ ‫" َﻭ ِﻛﺘَﺎ ﹴ‬
‫ﺇﱐ ﻭﺍﻳﺎﺕٍ ﺳُﻄِﺮﻥ ﺳﻄﺮﺍ‬
‫" ﻓِﻲ َﺭ ﻕﱟ " ﺃﻱ ﰲ ﻭﺭﻕ ‪.‬‬
‫ﺖ ﺍ ﹾﻟ َﻤ ْﻌﻤُﻮ ﹺﺭ " ﺍﻟﻜﺜﲑ ﺍﻟﻐﺎﺷﻴﺔ ‪.‬‬ ‫" ﻭَﺍ ﹾﻟَﺒْﻴ ِ‬
‫ﺴ ﺠُﻮ ﹺﺭ " ﺑﻌﻀﻪ ﰲ ﺑﻌﺾ ﻣﻦ ﺍﳌﺎﺀ ﻗﺎﻝ ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ ‪:‬‬ ‫ﺤ ﹺﺮ ﺍ ﹾﻟ َﻤ ْ‬
‫" ﻭَﺍ ﹾﻟَﺒ ْ‬
‫ﺇﺫﺍ ﺷﺎﺀ ﻃﺎﻟ َﻊ ﻣﺴ ﺠُﻮﺭ ﹰﺓ ‪ ...‬ﺗﺮﻯ ﺣﻮﳍﺎ ﺍﻟﻨﱠﺒَﻊ ﻭﺍﻟﺴﱠﺎﺳَﻤﺎ‬
‫ﻒ ﻓﻠﻦ َﻳ ْﻌﺪَﻣﺎ‬
‫ﻒ ‪ ...‬ﻭﺇ ﹾﻥ ﻣﻦ ﺧَﺮﻳ ٍ‬ ‫ﺻﻴﱢ ٍ‬
‫َﺳ ﹶﻘﺘْﻬﺎ ﺭَﻭﺍﻋ ُﺪ ﻣﻦ َ‬
‫" َﻳ ْﻮ َﻡ َﺗﻤُﻮ ُﺭ ﺍﻟﺴّﻤﺎ ُﺀ َﻣﻮْﺭﹰﺍ " ﺃﻱ ﺗﻜﻔﺄ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺠﻞﹸ‬
‫ﻛﺄﻥ ﻣﺸﻴﺘَﻬﺎ ﻣﻦ ﺑﻴْﺖ ﺟﺎﺭﻬﺗﺎ ‪ ...‬ﻣَﻮ ُﺭ ﺍﻟﺴﺤﺎﺑﺔ ﻻ ﺭَﻳﺚﹲ ﻭﻻ َﻋ َ‬
‫ﻭﻫﻮ ﺃﻥ ﺗﺮﻫﻴﺄ ﰲ ﻣﺸﻴﺘﻬﺎ ﺃﻱ ﺗﻜﻔﺄ ﻛﻤﺎ ﺗﺮﻫﻴﺄ ﺍﻟﻨﺨﻠﺔ ﺍﻟﻌﻴﺪﺍﻧﺔ ‪.‬‬
‫" ﺍﻟﹼﺬﻳ َﻦ ُﻫ ْﻢ ﰲ ﺧَﻮْﺽ َﻳ ﹾﻠ َﻌﺒُﻮ ﹶﻥ " ﺍﳋﻮﺽ ﺍﻟﻔﺘﻨﺔ ﻭﺍﻻﺧﺘﻼﻁ ‪.‬‬
‫" َﻳ ْﻮ َﻡ ُﻳ َﺪﻋﱡﻮ ﹶﻥ ﺇﻟﹶﻰ ﻧَﺎ ﹺﺭ َﺟ َﻬﻨﱠ َﻢ " ﺃﻱ ﻳﺪﻓﻌﻮﻥ ‪ ،‬ﻗﺎﻝ ‪ :‬ﺩﻋﻌﺖ ﰲ ﻗﻔﺎﻩ ﺃﻱ ﺩﻓﻌﺖ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " َﻳ ُﺪ ﻉﱡ ﺍﻟﹾﻴَﺘِﻴﻢَ " ﻭﻗﺎﻝ‬
‫ﺑﻌﻀﻬﻢ ‪ :‬ﻳﺪﻉ ﺍﻟﻴﺘﻴﻢ ﳐﻔﻔﺔ ‪َ " .‬ﺩﻋﱠﺎ َﻫ ِﺬ ِﻩ ﺍﻟﻨﱠﺎ ُﺭ " ﳐﺘﺼﺮ ﳐﺮﺟﻪ ‪ :‬ﻓﻴﻘﺎﻝ ‪ :‬ﻫﺬﻩ ﺍﻟﻨﺎﺭ ‪.‬‬
‫ﺤ ٌﺮ ﻫَﺬﹶﺍ " ﻟﻴﺲ ﺑﺎﺳﺘﻔﻬﺎﻡ ﺑﻞ ﻫﻮ ﺗﻮﻋﺪ ‪.‬‬ ‫ﺴْ‬ ‫" ﹶﺃﹶﻓ ِ‬
‫ﲔ " ﻷﻥ ﻧﺼﺒﺖ ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻓﺈﺫﺍ ﺍﺳﺘﻐﻨﻴﺖ ﺃﻥ ﲣﱪ ﰒ ﺟﺎﺀ ﺧﱪ ﺑﻌﺪ ﻓﺈﻥ‬ ‫ﺕ َﻭَﻧﻌِﻴﻢ ﹶﻓ ِﻜ ﹺﻬ َ‬‫ﲔ ﰲ َﺟﻨﱠﺎ ٍ‬‫" ﹺﺇﻥﱠ ﺍ ﹾﻟ ُﻤﺘﱠ ِﻘ َ‬
‫ﺷﺌﺖ ﺭﻓﻌﺖ ﻭﺇﻥ ﺷﺌﺖ ﻧﺼﺒﺖ ﻭﻣﻌﻨﺎﻫﺎ ‪ :‬ﻣﺘﻔﻜﻬﲔ ‪ ،‬ﻗﺎﻝ ﺻﺨﺮ ﺑﻦ ﻋﻤﺮ ﻭﺃﺧﻮ ﺧﻨﺴﺎﺀ ‪:‬‬
‫ﻒ ﺃﹶﻗَﺒ ﹾﻞ ﻣُﺴْﺮﻋﹰﺎ َﻳﺴِﺮﻯ‬
‫ﹶﻓ ِﻜ ٌﻪ ﻋﻠﻰ ﺣﲔ ﺍﻟﻌِﺸﺎﺀ ﺇﺫﺍ ‪ ...‬ﻣﺎ ﺍﻟﻀﱠ ْﻴ ُ‬
‫ﻭﻣﻦ ﻗﺮﺃﻫﺎ " ﻓﺎﻛﻬﲔ " ﻓﻤﺠﺎﺯﻫﺎ ﳎﺎﺯ ‪ " ،‬ﻻﺑﻦ " ﻭ " ﺗﺎﻣﺮ " ﺃﻱ ﻋﻨﺪﻩ ﻟﱭ ﻛﺜﲑ ﻭﲤﺮ ﻛﺜﲑ ‪.‬‬

‫ﲔ " ﳎﺎﺯﻫﺎ ‪ :‬ﺟﻌﻠﻨﺎ ﺫﻛﺮﺍﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﺃﺯﻭﺍﺟﹰﺎ ﲝﻮﺭ ﻋﲔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻟﻠﺮﺟﻞ ‪ :‬ﺯﻭّﺝ ﻫﺬﺍ‬ ‫" َﻭ َﺯﻭﱠ ْﺟﻨَﺎ ُﻫ ْﻢ ﹺﺑ ﺤُﻮ ﹴﺭ ﻋ ﹴ‬
‫ﺍﻟﻔﻌﻞ ﺍﻟﻔﺮﺩ ﺃﻱ ﺍﺟﻌﻠﻬﻤﺎ ﺯﻭﺟﹰﺎ ‪.‬‬
‫" َﻭﻣَﺎ ﺃﹶﻟَﺘْﻨﹶﺎ ُﻫ ْﻢ ِﻣ ْﻦ َﻋ َﻤِﻠ ﹺﻬ ْﻢ " ﺃﻱ ﻣﺎ ﻧﻘﺼﻨﺎﻫﻢ ﻭﻻ ﺣﺴﺒﻨﺎ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ﻭﻓﻴﻪ ﺛﻼﺙ ﻟﻐﺎﺕ " ﺃﻟﺖ ﻳﺄﻟﺖ " ﺗﻘﺪﻳﺮﻫﺎ ‪ :‬ﺃﻓﻞ ﻳﺄﻓِﻞ‬
‫ﺖ ‪ ،‬ﺗﻘﺪﻳﺮﻫﺎ ‪ :‬ﺃﻗﺎﻝ ﻳُﻔﻴﻞ ﻭﻻﺕ ﻳﻠﻴﺖ ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬ ‫ﺕ ﻳُﻠﻴ َ‬ ‫ﻭﺃﻻ َ‬
‫ﻭﻟﻴﻠ ٍﺔ ﺫﺍﺕ ﻧﺪﻯ ﺳَﺮﻳﺖُ ‪ ...‬ﻭﱂ َﻳﻠﹾﺘﲏ ﻋﻦ ﺳُﺮﺍﻫﺎ ﹶﻟ ْﻴﺖُ‬
‫" ِﻣ ْﻦ َﻋ َﻤﻠِﻬ ْﻢ ِﻣ ْﻦ َﺷ ْﻲ ِﺀ " ﳎﺎﺯﻫﺎ ‪ :‬ﻣﺎ ﺃﻟﺘﻨﺎﻫﻢ ﺷﻴﺌﺎﹰ ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﻫﺬﺍ ﺗﺰﻳﺪ " ﻣﻦ " ﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬
‫ﻒ ﻣِﻦ ﺃﺣﺪ ﻗﺒﻠ ﹺﻲ‬
‫ﻒ ﺍﳊﺐ ﳌﺎ ﺍﺳﺘﺜﺒﺘِﻪ ‪ ...‬ﻭﻣﺎ ﺇﻥ ﺟَﺰﺍ ِﻙ ﺍﻟﻀﻌ َ‬ ‫ﻚ ﺿِﻌ َ‬ ‫ﺟﺰﻳﺘ ِ‬
‫ﻣﻌﻨﺎﻫﺎ ﺃﺣﺪ ﻗﺒﻠﻲ ﻷﻥ " ﻣﻦ " ﻻ ﺗﻨﻔﻊ ﻭﻻ ﺗﻀﺮ ‪.‬‬
‫" ﻳَﺘﻨَﺎ َﺯﻋُﻮ ﹶﻥ ﻓﻴﹺﻬَﺎ ﹶﻛﺄﹾﺳﹰﺎ " ﻳﺘﻌﺎﻃﻮﻥ ﺃﻱ ﻳﺘﺪﺍﻭﻟﻮﻥ ﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪:‬‬
‫ﺝ ﻭﺣﺎﻧﺖ ﻭﻗﻌﺔ ﺍﻟﺴﺎﺭﻱ‬ ‫ﺐ ﺍﻟﺮﺍِﺡ ﺍﻟﺸﱠﻤُﻮﻝ ﻭﻗﺪ ‪ ...‬ﺻﺎﺡ ﺍﻟﺪﱠﺟﺎ ُ‬ ‫ﻧﺎﺯﻋﺘﻪ ﹶﻃﻴﱢ َ‬
‫" ﹶﻛﹶﺄ ْﻧ ُﻬ ْﻢ ﹸﻟ ْﺆﹸﻟ ٌﺆ ﻣَﻜﹸﻨﻮﻥﹲ " ﻣﺼﻮﻥ ‪.‬‬
‫ﺏ ﺍﻟﺴﱠﻤُﻮﻡ " ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ ‪.‬‬ ‫" َﻋﺬﹶﺍ َ‬
‫ﺠﻨُﻮ ٍﻥ ﹶﺃ ْﻡ َﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ " ﳎﺎﺯﻫﺎ ‪ :‬ﺑﻞ ﻳﻘﻮﻟﻮﻥ ‪ ،‬ﻭﻟﻴﺴﺖ ﲜﻮﺍﺏ ﺍﺳﺘﻔﻬﺎﻡ ﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪:‬‬ ‫ﻚ ﹺﺑﻜﹶﺎ ِﻫ ﹴﻦ َﻭ ﹶﻻ َﻣ ْ‬
‫ﺖ ﹺﺑﹺﻨ ْﻌ َﻤ ِﺔ َﺭﺑﱢ َ‬
‫" ﹶﻓﻤَﺎ ﹶﺃ ْﻧ َ‬
‫ﺲ ﺍﻟﻈﱠﻼﻡ ﻣﻦ ﺍﻟﺮّﺑﺎﺏ ﺧﻴﺎﻻ‬ ‫ﻂ ‪ ...‬ﹶﻏﹶﻠ َ‬ ‫ﺖ ﺑﻮﺍﺳ ٍ‬ ‫ﻛﺬﺑﺘﻚ ﻋﻴﻨُﻚ ﺃﻡ ﺭﺃﻳ َ‬
 ‫ﱂ ﻳﺴﺘﻔﻬﻢ ﺇﳕﺎ ﺃﻭﺟﺐ ﺃﻧﻪ ﺃﺭﻯ ﺑﻮﺍﺳﻂ ﻏﻠﺲ ﺍﻟﻈﻼﻡ ﻣﻦ ﺍﻟﺮﺑﺎﺏ ﺧﻴﺎﻻ ‪.‬‬
‫ﻼﻣُﻬُ ْﻢ ﺑﹺﻬَﺬﹶﺍ " ﺑﻞ ﺗﺄﻣﺮﻫﻢ ﺃﺣﻼﻣﻬﻢ ﻬﺑﺬﺍ ﰒ ﺭﺟﻊ ﻓﻘﺎﻝ ‪ " :‬ﹶﺃ ْﻡ ُﻫ ْﻢ ﻗﹶﻮْﻡٌ ﻃﹶﺎﻏﻮ ﹶﻥ " ‪.‬‬ ‫" ﹶﺃ ْﻡ َﺗ ﹾﺄﻣُﺮُﻫُ ْﻢ ﹶﺃ ْﺣ ﹶ‬
‫ﺕ ﻋﻠﻰﱠ ﺍﲣﺬﹶﺗﲏ َﺧ َﻮ ﹰﻻ ‪.‬‬ ‫ﺼﻴﹺﻄﺮُﻭ ﹶﻥ " ﺃﻡ ﻫﻢ ﺍﻷﺭﺑﺎﺏ ﻭﻳﻘﺎﻝ ‪ :‬ﺗﺼﻴﻄﺮ َ‬ ‫" ﹶﺃ ْﻡ ﻫ ْﻢ ﺍ ﹾﻟ ُﻤ َ‬
‫ﻉ‬
‫ﺻﻠﱢَﺒﻨﱠﻜ ﹺﻢ ﰲ ﺟُﺬﻭ ﹺ‬
‫ﺴَﺘ ِﻤﻌُﻮ ﹶﻥ ﻓِﻴ ِﻪ " ﻫﻲ ﺍﻟﺴﻠﻢ ﻭﻫﻮ ﺍﻟﺴﻠﻢ ﻭﳎﺎﺯ " ﻓﻴﻪ " ﺑﻪ ﻭﻋﻠﻴﻪ ﻭﰲ ﺍﻟﻘﺮﺁﻥ ‪َ " :‬ﻭ ُﻷ َ‬ ‫" ﹶﺃ ْﻡ ﹶﻟ ُﻬ ْﻢ ﺳُﻠﱠﻢٌ َﻳ ْ‬
‫ﺨ ﹺﻞ " ﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺟﺬﻭﻉ ﺍﻟﻨﺨﻞ ﻭﺍﻟﺴﻠﻢ ﺍﻟﺴﺒﺐ ﻭﺍﳌﺮﻗﺎﺓ ﻗﺎﻝ ﺍﻟﺸﻴﺒﺎﱐ ‪:‬‬ ‫ﺍﻟﻨﱠ ْ‬
‫ﺖ ﺷﻴﺒﺎ ﹸﻥ ﺇﻻﹼ ﺑﹶﺄﺟْﺪﻋﺎ‬
‫ﺴ ْ‬ ‫ﻫ ُﻢ ﺻَﻠﺒﻮﺍ ﺍﻟ َﻌْﺒﺪِﻱ ﰲ ﺟﹺﺬﻉ ﳔﻠ ٍﺔ ‪ ...‬ﻓﻼ َﻋ ﹶﻄ َ‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﻘﺒﻞ ‪:‬‬
‫ﻻ ﲢ ﹺﺮﺯُ ﺍﳌﺮ َﺀ ﺃﹶﺣﺠﺎ ُﺀ ﺍﻟﺒﻼﺩ ﻭﻻ ‪ ...‬ﻳُﺒﻨَﻰ ﻟﻪ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﺴﱠﻼﻟﻴ ُﻢ‬
‫ﻭﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ‪ :‬ﺍﲣﺬﺗﲏ ﺳﻠﻤﹰﺎ ﳊﺎﺟﺘﻚ ﺃﻱ ﺳﺒﺒﹰﺎ ‪.‬‬
‫ﺐ ﹶﻓ ُﻬ ْﻢ َﻳ ﹾﻜُﺘﺒُﻮ ﹶﻥ " ﻓﻬﻢ ﳜﱪﻭﻥ ﲟﺎ ﺷﺎﺀﻭﺍ ﻭﻳﺜﺒﺘﻮﻥ ﻣﺎ ﺷﺎﺀﻭﺍ ‪.‬‬‫" ﹶﺃ ْﻡ ِﻋ ْﻨﺪُﻫُﻢ ﺍﹶﻟﻐْﻴ ُ‬
‫" َﻭﹺﺇ ﹾﻥ ﻳَﺮَﻭْﺍ ِﻛﺴَﻔﹰﺎ ﻣ َﻦ ﺍﻟﺴﱠﻤَﺎﺀ ﺳَﺎﻗِﻄﹰﺎ " ﺃﻱ ﻗﻄﻌﹰﺎ ﻭﻭﺍﺣﺪ ﺍﻟﻜﺴﻒ ﻛﺴﻔﺔ ﻣﺜﻞ ﺳﺪﺭﺓ ﻭﺳﺪﺭ ‪.‬‬
‫" ﺳَ ﺤَﺎﺏٌ ﻣَﺮْﻛﹸﻮﻡٌ " ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ﺭﻛﺎﻡ ‪.‬‬
‫ﻒ ﺟﻌﻠﻪ ﻣﺼﺪﺭﹰﺍ ﻭﻣﻦ ﻓﺘﺤﻬﺎ ﺟﻌﻠﻬﺎ ﲨﻴﻊ ﺩﺑﺮ ‪.‬‬ ‫" ﻭَﺇﹺﺩْﺑَﺎﺭَ ﺍﻟﻨﱡ ﺠُﻮ ﹺﻡ " ﻣﻦ ﻛﺴﺮ ﺍﻷﻟ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻨﺠﻢ‬

‫ﻗﻮﻟﻪ ‪ " :‬ﻭَﺍﻟﻨﱠ ﺠْﻢ ﺇﺫﹶﺍ َﻫﻮَﻯ " ﻗﺴﻢٌ ﻭﺍﻟﻨﺠﻢ ﺍﻟﻨﺠﻮﻡ ﺫﻫﺐ ﺇﱃ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻭﻫﻮ ﰲ ﻣﻌﲎ ﺍﳉﻤﻴﻊ ﻗﺎﻝ ﺭﺍﻋﻲ ﺍﻹﺑﻞ ‪:‬‬
‫ﻭﺑﺎﺗﺖْ َﺗ ُﻌﺪﱡ ﺍﻟﻨﺠﻢ ﰲ ﻣُﺴْﺘ ﺤِﲑ ٍﺓ ‪ ...‬ﺳَﺮﻳ ﹴﻊ ﺑﺄﻳﺪﻱ ﺍﻵﻛﻠﲔ ُﺟﻤُﻮﺩﻫﺎ‬
‫ﻼ‪.‬‬
‫ﻣﺴﺘﺤﲑ ٍﺓ ﰲ ﺇﻫﺎﻟﺔ ﺟﻌﻐﻠﻬﺎ ﺻﺎﻓﻴﺔ ﻷﻬﻧﺎ ﻣﻦ ﺷﺤﻢ ﻭﺍ ﹴﺭ ﻭﻟﻮ ﻛﺎﻥ ﻫِﺮﻃﹰﺎ ﻻ ﺧﲑ ﻓﻴﻪ ﳉﺎﺀ ﹶﻛﺪِﺭﹰﺍ ﻗﻠﻴ ﹰ‬
‫ﻯ ﺗﻘﺪﻳﺮﻫﺎ " ِﺷﻘﹶﻲ ﻳَﺸﻘﹶﻰ " ﻓﻬﻮ ﻣﻦ ﺍﻟﻠﱭ ﻳﺒﺸﻢ ﻋﻨﻪ‬ ‫ﻯ ﻳﻐﻮ َ‬‫" َﻭﻣَﺎ ﹶﻏﻮَﻯ " ﻳﻐﻮﺯﻯ ﻣﻦ ﺍﻟﻐﻲ ﻭﺍﻟﻐﺎﻭﻱ ﻓﺄﻣﺎ ﻣﻦ ﻗﺎﻝ ﹶﻏ ﹺﻮ َ‬
‫ﻯ ﺍﻟﻔﺼﻴﻞ ﻳﻐﻮﻯ ﺇﺫﺍ َﺑﺸِﻢ ‪.‬‬ ‫ﻳﻘﺎﻝ ‪ :‬ﻏ ﹺﻮ َ‬
‫" َﻭﻣَﺎ َﻳ ْﻨ ِﻄﻖُ َﻋ ﹺﻦ ﺍ ﹾﻟ َﻬﻮَﻯ " ﺃﻱ ﻣﺎ ﻳﻨﻄﻖ ﺑﺎﳍﻮﻯ ‪.‬‬
‫ﺏ ﻗﹶﻮ َﺳ ْﻴ ﹺﻦ " ﻗﺪﺭ ﻗﻮﺳﲔ ﻭﻗﺎﺩ ‪ ،‬ﻭﻗﻴﺪٌ ﻭﻗﺪﻯ ﻗﻮﺳﲔ ﻣﺜﻠﻬﺎ ‪.‬‬ ‫" ﻗﹶﺎ َ‬
‫" ﺃﹶﻭ ﹶﺃﺩْﱏ " ﺃﻭ ﺃﻗﺮﺏ ‪.‬‬
‫" َﺷﺪِﻳ ُﺪ ﺍﻟ ﹸﻘﻮَﻯ " ﲨﺎﻉ ﺍﻟﻘﻮﺓ ‪.‬‬
‫" ﺫﹸﻭ ِﻣﺮﱠ ﹰﺓ ﻓﺎ ْﺳَﺘﻮَﻯ " ﺫﻭ ﺷﺪﺓ ﻭﺇﺣﻜﺎﻡ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺣﺒﻞ ﳑﺮ ﺃﻱ ﻣﺸﺪﻭﺩ ‪.‬‬
‫ﺼﺮُ " ﻣﺎ ﻋﺪﻝ ﻭﻻ ﺟﺎﺭ ‪.‬‬ ‫ﻍ ﺍﹾﻟَﺒ َ‬
‫" ﻣَﺎ ﺯَﺍ ﹶ‬
‫ﺕ َﺭﺑﱠ ِﻪ ﺍ ﹾﻟ ﹸﻜ ْﺒﺮَﻯ " ﻣﻦ ﺃﻋﻼﻡ ﺭﺑﻪ ﺍﻟﻜﱪﻯ ﻭﻋﺠﺎﺋﺒﻪ ‪.‬‬ ‫" ِﻣ ْﻦ ﺁﻳَﺎ ِ‬
‫ﺕ ﻭَﺍ ﹾﻟ ُﻌﺰﱠﻯ َﻭﻣَﻨﹶﺎ ﹶﺓ ﺍﻟﺜﹼﺎِﻟﹶﺜ ﹶﺔ " ﺃﺻﻨﺎﻡ ﻣﻦ ﺣﺠﺎﺭﺓ ﻛﺎﻧﺖ ﰲ ﺟﻮﻑ ﺍﻟﻜﻌﺒﺔ ﻳﻌﺒﺪﻭﻬﻧﺎ ‪.‬‬
‫" ﺍﻟﹼﻼ َ‬
‫" ﹶﺃﹶﻟﻜﹸﻢُ ﺍﻟﺬﹼ ﹶﻛﺮُ َﻭﹶﻟﻪُ ﺍﻷ ْﻧﺜﹶﻰ " ﳎﺎﺯﻩ ‪ :‬ﻣﻜﻔﻮﻑ ﻋﻦ ﺧﱪﻩ ‪.‬‬
‫ﺴ َﻤﺔﹸ ﺿِﻴﺰَﻯ " ﻧﺎﻗﺼﺔ ﺿﺰﺗﻪ ﺣﻘﻪ ‪ ،‬ﻭﺿﺰﺗﻪ ﺣﻘﻪ ﺗﻀﻴﺰﻩ ﻭﺗﻀﻮﺯﻩ ﺗﻨﻘﺼﻪ ﻭﲤﻨﻌﻪ ‪ .‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻗﺎﻝ ‪ :‬ﺭﲟﺎ ﳘﺰﻫﺎ ﻗﻮﻡ‬ ‫" ِﻗ ْ‬
‫ﻓﻘﺎﻝ ﺃﺿﺄﺯﺗﻪ ﻭﺃﻧﺎ ﺃﺿﺄﺯﻩ ﻭﻫﻲ ﻣﻦ ﺿﻴﺰﻯ ‪.‬‬
‫ﺶ ﺇﻟﹼﺎ ﺍﻟﹼﻠ َﻤ َﻢ " ﱂ ﻳﺆﺫﻥ ﳍﻢ ﰲ ﺍﻟﻠﻤﻢ ﻭﻟﻴﺲ ﻫﻮ ﻣﻦ ﺍﻟﻔﻮﺍﺣﺶ ﻭﻻ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻹﰒ‬ ‫" ﺍﻟﹼﺬِﻳﻦَ ﻳَ ﺠْﺘَﻨﹺﺒُﻮﻥﹶ ﹶﻛﺒَﺄ َﺭ ﺍ ِﻹﹾﺛ ﹺﻢ ﻭَﺍ ﹾﻟ ﹶﻔﻮَﺍ ِﺣ ﹺ‬
‫ﻭﻗﺪ ﻳﺴﺘﺜﲎ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺸﻲﺀ ﻭﻟﻴﺲ ﻣﻨﻪ ﻋﻠﻰ ﺿﻤﲑ ﻗﺪ ﻛﻒ ﻋﻨﻪ ﻓﻤﺠﺎﺯﻩ ‪ :‬ﺇﻻﹼ ﺃﻥ ُﻳِﻠﻢﱠ ُﻣِﻠﻢﱞ ﺑﺸﻲﺀ ﻟﻴﺲ ﻣﻦ‬
‫ﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﻟﻜﺒﺎﺋﺮ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺲ‬
‫ﲑ ﻭﺇﻻ ﺍﻟﻌِﻴ ُ‬‫ﻭﻟﺪ ٍﺓ ﻟﻴﺲ ﻬﺑﺎ ﺃﻧﻴﺲ ‪ ...‬ﺇﻻﹼ ﺍﻟﻴَﻌﺎﻓ ُ‬
‫ﻼ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪:‬‬ ‫ﺍﻟﻴﻌﺎﻓﲑ ‪ :‬ﺍﻟﻈﺒﺎﺀ ﻭﺍﻟﻌﻴﺲ ﻣﻦ ﺍﻹﺑﻞ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻓﻜﺄﻧﻪ ﻗﺎﻝ ‪ :‬ﻟﻴﺲ ﻬﺑﺎ ﺃﻧﻴﺲ ﻏﲑ ﺃﻥ ﻇﺒﺎﺀ ﻭﺇﺑ ﹰ‬
‫ﺍﻟﻴﻌﻔﻮﺭ ﻣﻦ ﺍﻟﻈﺒﺎﺀ ﺍﻷﲪﺮ ﻭﺍﻷﻋﻴﺲ ﺍﻷﺑﻴﺾ ﻣﻦ ﺍﻟﻈﺒﺎﺀ ‪.‬‬
‫" َﻭﹺﺇ ﹾﺫ ﹶﺃْﻧُﺘ ْﻢ ﹶﺃ ﹺﺟﻨّ ﹲﺔ ﰲ ﺑُﻄﻮ ِﻥ ﹸﺃﻣﱠﻬَﺎِﺗ ﹸﻜ ْﻢ " ﻭﻫﻮ ﲨﻊ ﺟﻨﲔ ‪ ،‬ﺗﻘﺪﻳﺮﻩ ﺳﺮﻳﺮ ﻭﺃﺳﺮﺓ ‪.‬‬
‫ﻼ َﻭﹶﺃﻛﹾﺪﻯ " ﻣﻌﲎ ﺃﻛﺪﻯ " ‪ :‬ﻗﻄﻊ ‪ ،‬ﺍﺷﺘﻘﺖ ﻣﻦ ﻛﺪﻳﺔ ﺍﻟﺮﻛﻴﺔ ﻭﻛﺪﻳﺔ ﺍﻟﺮﺣﻞ ﻭﻫﻮ ﺃﻥ ﳛﻔﺮ ﺣﱴ ﻳﻴﺌﺲ‬ ‫" َﻭﹶﺃ ْﻋﻄﹶﻰ ﹶﻗﻠِﻴ ﹰ‬
‫ﻣﻦ ﺍﳌﺎﺀ ﻓﻴﻘﻮﻝ ‪ :‬ﺑﻠﻐﻨﺎ ﻛﺪﻳﺘﻬﺎ ‪.‬‬
‫ﻑ ُﻳﺮَﻯ " ﻋﻤﻠﻪ ‪.‬‬ ‫" َﻭﹶﺃﻥﹼ َﺳ ْﻌَﻴﻪُ َﺳ ْﻮ َ‬
‫" ِﻣ ْﻦ ﻧُ ﹾﻄ ﹶﻔ ٍﺔ ﺇﺫﹶﺍ ُﺗ ْﻤﻨَﻰ " ﺇﺫﺍ ﲣﻠﻖ ﻭﺗﻘﺪﺭ ‪ ،‬ﻭﻳﻘﺎﻝ ‪ :‬ﻣﺎ ﺗﺪﺭﻱ ﻣﺎ ﳝﲎ ﻟﻚ ﺍﳌﺎﱐ ﻣﺎ ﻳﻘﺪﺭ ﻟﻚ ﺍﻟﻘﺎﺩﺭ ‪.‬‬
‫ﺸﹶﺄ ﹶﺓ ﺍﻷ ْﺧﺮَﻯ " ﳛﲕ ﺍﳌﻮﺗﻰ ‪َ " :‬ﻭﹶﺃﻧّﻪُ ﻫُ َﻮ ﹶﺃ ﹾﻏﻨَﻰ َﻭﹶﺃ ﹾﻗﻨَﻰ " ﺃﻏﲎ ﺃﻗﻮ ﺍﻣﹰﺎ ﻭﺟﻌﻞ ﳍﻢ ﻗﻨﻴﺔ ﺃﺻﻞ ﻣﺎ ﹴﻝ ‪.‬‬ ‫" َﻭﹶﺃﻥﱠ َﻋﹶﻠ ْﻴ ِﻪ ﺍﻟﻨّ ْ‬
‫" ﻭَﺍﻟﹾﻤُﺆَْﺗِﻔ ﹶﻜ ﹶﺔ ﺃﹶﻫْﻮَﻯ " ﺍﳌﺆﺗﻔﻜﺔ ﺍﳌﺨﺴﻮﻑ ﻬﺑﺎ ‪.‬‬
‫ﺖ ﺍﻵ ﹺﺯﻓﹶﺔ " ﺃﻱ ﺩﻧﺖ ﺍﻟﻘﻴﺎﻣﺔ ‪.‬‬ ‫" ﹶﺃ ﹺﺯﹶﻓ ِ‬
‫" َﻭﹶﺃﻧْﺘﻢ ﺳَﺎِﻣﺪُﻭ ﹶﻥ " ﻻﻫﻮﻥ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺩﻉ ﻋﻨﻚ ﲰﻮﺩﻙ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻘﻤﺮ‬

‫ﺴَﺘ ِﻤﺮﱞ ‪.‬‬

‫" ﺳِ ﺤْﺮٌ ﻣُ ْ‬
‫ﻉ " ﻣﺴﺮﻋﲔ ‪.‬‬
‫ﲔ ﺇﹺﱃ ﺍﻟﺪّﺍ ﹺ‬ ‫" ﻣُﻬْ ِﻄ ِﻌ َ‬
‫" ﻭَﺍ ْﺯﺩُ ﹺﺟ َﺮ " ﺍﻓﺘﻌﻞ ﻣﻦ ﺯﺟﺮ ‪.‬‬
‫" ﻓﹶﺎ ﹾﻟﺘَﻘﻰ ﺍ ﹾﳌﹶﺎﺀُ َﻋﻠﹶﻰ ﹶﺃ ْﻣ ﹴﺮ ﹶﻗ ْﺪ ﹸﻗﺪِﺭ " ﳎﺎﺯﻩ ‪ :‬ﺍﳌﺎﺀ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﺍﻷﺭﺽ ﻭﻣﺎ ﺳﺎﻝ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ‪.‬‬
‫ﺡ َﻭﺩُﺳُ ﹴﺮ " ﺍﻟﺪﺳﺮ ﺍﳌﺴﺎﻣﲑ ﻭﺍﳋﺰﺭ ﻭﺍﺣﺪﻫﺎ ﺩﺳﺎﺭ ‪ ،‬ﻳﻘﺎﻝ ﻫﺎﺕ ﱄ ﺩﺳﺎﺭﹰﺍ ‪.‬‬ ‫" ﹶﺃ ﹾﻟﻮَﺍ ﹴ‬
‫" ﻣُﺪﱠ ِﻛ ﹴﺮ " ﻣﺬﺗﻜﺮ ﻓﻠﻤﺎ ﺃﺩﻏﻢ ﺍ ﻟﺘﺎﺀ ﰲ ﺍﻟﺬﺍﻝ ﲢﻮﻟﺖ ﺍﻟﺬﺍﻝ ﺩﺍ ﹰﻻ ‪.‬‬
‫" ﺻَﺮْ ﺻَﺮﺍﹰ " ﺷﺪﻳﺪﺓ ﺫﺍﺕ ﺻﻮﺕ ‪.‬‬
‫" ﻣُﺴَْﺘ ِﻤ ﹴﺮ " ﺷﺪﻳﺪ ﻗﺪ ﺍﺳﺘﻤﺮ ‪.‬‬
‫ﺨ ﹴﻞ ﻣُ ْﻨﻘﹶﻌ ﹴﺮ " ﺃﺳﺎﻓﻞ ﳔ ﹴﻞ ﻣﻨﻘﻠﻊ ﻣﻦ ﺃﺻﻠﻪ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻫﻲ ﺍﻟﻨﺨﻞ ﻭﻫﻮ ﺍﻟﻨﺨﻞ ﻓﻤﺠﺎﺯﻫﺎ ﻫﺎ ﻫﻨﺎ ‪ :‬ﻟﻐﺔ ﻣﻦ ﺫﻛﺮ‬ ‫" ﹶﺃ ْﻋ ﺠَﺎ ُﺯ َﻧ ْ‬
‫ﺨ ﹴﻞ ﺧَﺎ ﹺﻭَﻳ ٍﺔ " ﰲ ﻟﻐﺔ ﻣﻦ ﺃﻧﺚ ‪.‬‬
‫ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﹶﺃ ْﻋ ﺠَﺎ ُﺯ َﻧ ْ‬
‫ﻼ ﹴﻝ َﻭﺳُﻌُ ﹴﺮ " ﲨﻴﻊ ﺳﻌﲑﺓ ‪.‬‬ ‫ﺿﹶ‬‫" َ‬
‫" ﹶﺃﺃﹸﻟﹾِﻘ َﻰ ﺍﻟﺬﱢﻛ ُﺮ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ َﺑ ْﻴﹺﻨﻨَﺎ " ﺃﺟﺎﺀﻩ ﺍﻟﺬﻛﺮ ﻛﻤﺎ ﺗﻘﻮﻝ ‪ :‬ﺃﻟﻘﻴﺖ ﻋﻠﻴﻪ ﻣﺴﺌﻠﺔ ﻭﺃﻟﻘﻴﺖ ﻋﻠﻴﻪ ﺣﺴﺎﺑﺎ ‪.‬‬
‫" ﺍﻷ ِﺷﺮُ " ﺫﻭ ﺍﻟﺘﺠﱪ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺭﲟﺎ ﻛﺎﻥ ﺍﻟﻨﺸﺎﻁ ‪.‬‬
‫" ﹶﻛ َﻬﺸِﻴ ﹺﻢ ﺍﻟﹾﻤُ ﺤَْﺘ ﹶﻈ ﹺﺮ " ﺻﺎﺣﺐ ﺍﳊﻈﲑﺓ ﻭﺍﶈﺘﻈﺮ ﻫﻮ ﺍﳊﻈﺎﺭ ‪ ،‬ﻭﺍﳍﺸﻴﻢ ﻣﺎ ﻳﺒﺲ ﻣﻦ ﺍﻟﺸﺠﺮ ﺃﲨﻊ ‪.‬‬
‫" ﹶﺃﺭّ َﺳ ﹾﻠﻨَﺎ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ ﺣَﺎ ﺻِﺒﹰﺎ " ﺣﺠﺎﺭﺓ ﻭﺍﳊﺎﺻﺐ ﺃﻳﻀﹰﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﳉﻠﻴﺪ ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
 ‫ﻒ ﺍﻟﻘﹸﻄ ﹺﻦ ﻣﻨﺜﻮﺭﹺ‬
‫ﺐ ﻛﹶﻨﺪِﻳ ٍ‬
‫ﻣﺴﺘﻘﺒﻠﲔ ﴰﺎﻝ ﺍﻟﺸﺎﻡ ﺗﻀﺮﺑﻨﺎ ‪ ...‬ﲝﺎﺻ ﹺ‬
‫ﻋﻠﻰ ﻋﻤﺎﺋﻤﻨﺎ ﻳُﻠﻘﻰ ﻭﺃﹶﺭْﺣِﻠﻨﺎ ‪ ...‬ﻋﻠﻰ ﺯَﻭﺍﺣِﻒ ﺗﺰﺟﹺﻰ ﳐﱠﻬﺎﺭﻳ ﹺﺮ‬
‫" ﹶﻓ ﹶﻄﻤَﺴْﻨَﺎ ﹶﺃ ْﻋﻴَُﻨ ْﻬﻢُ " ﻻ ﻳﺮﻯ ﺷﻖ ﺍﻟﻌﲔ ﻭﺍﻟﺮﻳﺢ ﺗﻄﻤﺲ ﺍﻷﻋﻼﻡ ‪.‬‬
‫" ﻓﹶﻌﻠﹸﻮﻩُ ﻓِﻲ ﺍﻟﺰﱡﺑُ ﹺﺮ " ﲨﺎﻋﺔ ﺯﺑﻮﺭ ﻭﻳﻘﺎﻝ ‪ :‬ﺯﺑﺮﺕ ﺍﻟﻜﺘﺎﺏ ﻭﺫﺑﺮﺗﻪ ‪.‬‬
‫ﺴَﺘ ﹶﻄ ٌﺮ " ﺃﻱ ﻣﻔﺘﻌﻞ ﻣﻜﺘﻮﺏ ‪ ،‬ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﻣﺴﻄﻮﺭ ‪.‬‬ ‫" ﻣُ ْ‬
‫ﺕ ﻭَﻧ َﻬ ﹴﺮ " ﳎﺎﺯﻫﺎ ‪ :‬ﺃﻬﻧﺎﺭ ‪.‬‬
‫ﰲ َﺟﻨﱠﺎ ٍ‬
‫" ﹺ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺮﲪﻦ‬

‫ﺴﺒَﺎ ٍﻥ " ﲨﻴﻊ ﺣﺴﺎﺏ ﻣﺜﻞ ﺷﻬﺒﺎﻥ ﻭﺷﻬﺎﺏ ‪.‬‬ ‫ﺤ ْ‬

‫ﺲ ﻭَﺍﻟ ﹶﻘ َﻤﺮُ ﹺﺑ ُ‬
‫" ﺍﻟﺸّ ْﻤ ُ‬
‫ﺠﺪَﺍ ِﻥ " ﺍﻟﺸﺠﺮ ﻣﺎ ﻛﺎﻥ ﻋﻠﻰ ﺳﺎﻕ ﻭﺍﻟﻨﺠﻢ ﻣﺎ ﳒﻢ ﻣﻦ ﺍﻷﺭﺽ ﻭﱂ ﻳﻜﻦ ﻋﻠﻰ ﺳﺎﻕ ﻭﳎﺎﺯﻫﺎ ﻋﻠﻰ‬ ‫ﺴُ‬‫ﺠﺮُ َﻳ ْ‬
‫ﺠ ُﻢ ﻭَﺍﻟﺸّ َ‬ ‫" ﻭَﺍ ﹾﻟﻨﱠ ْ‬
‫ﺍﻷﺷﺠﺎﺭ ﻭﺛﲎ ﻓﻌﻠﻬﻤﺎ ﻋﻠﻰ ﻟﻔﻈﻬﻤﺎ ‪.‬‬
‫" ﹶﺃﻻﹼ ﺗَﻄﹾﻐَﻮْﺍ ﻓِﻲ ﺍ ﹾﻟﻤِﻴﺰَﺍ ِﻥ " ﺃﻥ ﻻ ﺗﻈﻠﻤﻮﺍ ﻭﺗﻨﻘﺼﻮﺍ ‪.‬‬
‫ﺴﺮُﻭﺍ " ﺃﻱ ﻻ ﺗﻈﻠﻤﻮﺍ ﻭﺗﻨﻘﺼﻮﺍ ‪ ،‬ﺑﺎﻟﻘﺴﻂ ﻭﺍﻟﻌﺪﻝ ‪.‬‬ ‫ﺨِ‬‫" َﻭ ﹶﻻ ﺗُ ْ‬
‫ﺿﻌَﻬﺎ ِﻟ ﹾﻠﹶﺄﻧَﺎ ﹺﻡ " ﻟﻠﺨﻠﻖ ‪.‬‬
‫" َﻭ َ‬
‫ﺕ ﺍ ﹾﻟﹶﺄ ﹾﻛﻤَﺎ ﹺﻡ " ﻭﺍﺣﺪﻫﺎ ﻛﻢ ‪.‬‬ ‫" ﻭَﺍﻟﻨﱠﺨْﻞﹸ ﺫﹶﺍ ُ‬
‫ﻒ ﻭَﺍﻟﺮﱠ ْﻳﺤَﺎ ﹸﻥ " ﲣﺮﺝ ﻟﻪ ﻋﺼﻴﻔﺔ ﻭﻫﻲ ﺃﺫﻧﺘﻪ ﺃﻋﻼﻩ ﻭﻫﻮ ﺍﳍﺒﻮﺫ ﻭﺃﺫﻧﻪ ﺍﻟﺜﻤﺎﻡ ﺯﻳﺎﺩﺗﻪ ﻭﻛﺜﺮﺗﻪ ﻭﻭﺭﻗﻪ‬ ‫ﺼ ِ‬ ‫ﺤﺐُ ﺫﹸﻭ ﺍ ﹾﻟ َﻌ ْ‬ ‫" ﻭَﺍﹶﻟ ْ‬
‫ﺍﻟﺬﻱ ﻳﻌﺘﺼﻒ ﻓﻴﺆﻛﻞ ﻗﺎﻝ ﻋﻠﻘﻤﺔ ﺍﺑﻦ ﻋﺒﺪﺓ ‪:‬‬
‫ﺐ ﻗﺪ ﻣﺎﻟﺖ َﻋﺼِﻴﻔﺘُﻬﺎ ‪َ ...‬ﺣﺪُﻭﺭُﻫﺎ ﻣﻦ ﹶﺃﹺﻧﻰﱢ ﺍﳌﺎﺀ ﻣَﻄﻤﻮ ُﻡ‬ ‫ﺗَﺴﻘﻰ ﻣَﺬﺍﻧ َ‬
‫ﻃﻤﻬﺎ ﻣﻸﻫﺎ ﱂ ﻳﺒﻖ ﻓﻴﻬﺎ ﺷﻲﺀ ﻭﻃﻢ ﺇﻧﺎﺀﻩ ﻣﻸﻩ ‪ .‬ﻭﺍﻟﺮﳛﺎﻥ ﺍﳊﺐ ﻣﻨﻪ ﺍﻟﺬﻱ ﻳﺆﻛﻞ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺳﺒﺤﺎﻧﻚ ﻭﺭﳛﺎﻧﻚ ﺃﻱ‬
‫ﺭﺯﻗﻚ ﻗﺎﻝ ﺍﻟﻨﻤﺮ ﺑﻦ ﺗﻮﻟﺐ ‪:‬‬
‫ﲰﺎﺀ ﺍﻹﻟِﻪ ﻭ َﺭ ْﻳﺤَﺎُﻧ ُﻪ ‪ ...‬ﻭﺟﻨّﺘﻪ ﻭﲰﺎﺀٌ ِﺩ َﺭ ْﺭ‬

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 ‫ﻛﺘﺎﺏ ‪ :‬ﳎﺎﺯ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﳌﺆﻟﻒ ‪ :‬ﺃﺑﻮ ﻋﺒﻴﺪﺓ‬

‫ﱃ ﺗﻘﺪﻳﺮﻫﺎ ﻗﻔ ًﻰ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺗﻘﺪﻳﺮﻫﺎ ﻣﻌ ًﻰ " ﻭﺗﻜﺬﱢﺑﺎﻥ "‬ ‫" ﹶﻓﹺﺒﹶﺄﻱﱢ ﺁﻻ ِﺀ َﺭﺑﱢ ﹸﻜﻤَﺎ ُﺗ ﹶﻜﺬﱢﺑَﺎ ِﻥ " ﺃﻱ ﻓﺒﺄﻱ ﻧﻌﻤﺔ ‪ ،‬ﻭﺍﺣﺪﻫﺎ ﺃ ﹰ‬
‫ﳎﺎﺯﻫﺎ ﳐﺎﻃﺒﺔ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﳘﺎ ﺍﻟﺜﻘﻼﻥ ‪.‬‬
‫" ﻣِﻦ ﺻَﻠﺼَﺎﻝ " ﺃﻱ ﻃﲔ ﻳﺎﺑﺲ ﱂ ﻳﻄﺒﺦ ﻟﻪ ﺻﻮﺕ ﺇﺫﺍ ﻧﻘﺮ ‪ ،‬ﻓﻬﻮ ﻣﻦ ﻳﺒﺴﻪ ‪ " :‬ﻛﹶﺎ ﹾﻟ ﹶﻔﺨّﺎ ﹺﺭ " ﺍﻟﻔﺨﺎﺭ ﻣﺎ ﻃﺒﺦ ﺑﺎﻟﻨﺎﺭ ‪.‬‬
‫ﻂ ﻣﻦ ﺍﻟﻨﺎﺭ ‪.‬‬ ‫ﺝ ِﻣ ْﻦ ﻧﱠﺎ ﹴﺭ " ﻣﻦ ﺧﻠ ٍ‬ ‫" ﻣِﻦ ﻣﱠﺎ ﹺﺭ ﹴ‬
‫" َﺭﺏﱡ ﺍ ﹾﻟ َﻤﺸِﺮﹶﻗ ْﻴ ﹺﻦ َﻭ َﺭﺏﱡ ﺍ ﹾﻟ َﻤﻐِﺮَﺑ ْﻴ ﹺﻦ " ﺃﻱ ﻣﺸﺮﻕ ﺍﻟﺸﺘﺎﺀ ﻭﻣﺸﺮﻕ ﺍﻟﺼﻴﻒ ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﳌﺸﺎﺭﻕ ﻭﺍﳌﻐﺎﺭﺏ ﻓﻤﺸﺮﻕ ﻛﻞ‬
‫ﻳﻮﻡ ﻭﻣﻐﺮﺏ ﻛﻞ ﻳﻮﻡ ‪.‬‬
‫ﺤ َﺮﻳْﻦ ﻳَﻠَﺘﻘِﻴﺎ ِﻥ " ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﻗﻮﻟﻚ ﻣﺮﺟﺖ ﺩﺍﺑﺘﻚ ‪ ،‬ﺧﻠﻴﺖ ﻋﻨﻬﺎ ﻭﺗﺮﻛﺘﻬﺎ ‪.‬‬ ‫ﺝ ﺍﹾﻟَﺒ ْ‬ ‫" َﻣ َﺮ َ‬
‫ﺥ ﻻ َﻳ ْﺒﻐِﻴﺎﹶﻥ " ﻣﺎ ﺑﲔ ﻛﻞ ﺷﻴﺌﲔ ﺑﺮﺯﺥ ﻭﻣﺎ ﺑﲔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺑﺮﺯﺥ ‪.‬‬ ‫" َﺑ ْﻴَﻨ ُﻬﻤَﺎ َﺑ ْﺮ َﺯ ٌ‬
‫ﺨﺮُﺝُ ﻣِﻨْﻬُﻤَﺎ ﺍﻟﱡﻠ ْﺆﹸﻟ ُﺆ ﻭﺍ ﹾﻟ َﻤ ْﺮﺟَﺎﻥ " ﺍﳌﺮﺟﺎﻥ ﺻﻐﺎﺭ ﺍﻟﻠﺆﻟﺆ ﻭﺍﺣﺪﻬﺗﺎ ﻣﺮﺟﺎﻧﺔ ﻭﺇﳕﺎ ﳜﺮﺝ ﺍﻟﻠﺆﻟﺆ ﻣﻦ ﺃﺣﺪﳘﺎ ﻓﺨﺮﺝ ﳐﺮﺝ‬ ‫" َﻳ ْ‬
‫‪ :‬ﺃﻛﻠﺖ ﺧﺒﺰﹰﺍ ﻭﻟﺒﻨﹰﺎ ‪.‬‬
‫ﺕ " ﺍﺠﻤﻟﺮﻳﺎﺕ ﺍﳌﺮﻓﻮﻋﺎﺕ ‪.‬‬ ‫ﺠﻮَﺍ ﹺﺭ ﺍ ﹾﻟ ُﻤْﻨﺸَﺂ ُ‬
‫" ﺍﹾﻟ َ‬
‫" ﹶﻛ ﹾﺎ َﻷ ْﻋﻠﹶﺎ ﹺﻡ " ﻛﺎﳉﺒﺎﻝ ﻗﺎﻝ ﺟﺮﻳﺮ ﻳﺼﻒ ﺍﻹﺑﻞ ‪:‬‬
‫ﺇﺫﺍ ﻗﻄﻦ ﻋَﻠﻤﹰﺎ ﺑﺪﺍ َﻋﹶﻠ ْﻢ‬
‫" َﺳَﻨ ﹾﻔﺮُ ﻍﹸ ﻟﹶﻜ ْﻢ ﺃﹶﻳﱡﻬﺎ ﺍﻟﺜﱠﻘﹶﻼ ِﻥ " ﺳﻨﺤﺎﺳﺒﻜﻢ ‪ ،‬ﱂ ﻳﺸﻐﻠﻪ ﺷﻲﺀ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ " ﺇ ِﻥ ﺍ ْﺳَﺘ ﹶﻄﻌُﺘ ْﻢ ﹶﺃ ﹾﻥ َﺗ ْﻨﻔﹸﺬﹸﻭﺍ " ﺃﻥ ﺗﻔﻮﺗﻮﺍ ‪ِ " :‬ﻣ ْﻦ‬
‫ﺕ " ﺟﻮﺍﻧﺒﻬﺎ ﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﻟﻔﻮﺕ ‪ ،‬ﻭﺍﻷﻗﻄﺎﺭ ﻭﺍﻷﻗﺘﺎﺭ ﻭﺍﺣﺪ ‪.‬‬ ‫ﹶﺃ ﹾﻗﻄﹶﺎ ﹺﺭ ﺍﻟﺴﱠ َﻤﻮَﺍ ِ‬
‫" ﺷُﻮَﺍﻅﹲ " ﻭﺷﻮﺍﻅ ﻭﺍﺣﺪ ﻭﻫﻮ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﺗﺆﺟﺞ ﻻ ﺩﺧﺎﻥ ﻓﻴﻬﺎ ‪.‬‬
‫ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬
‫ﺏ ُﺗﺴِﻌﺮ ﺍﻟﺸﱡﻮﺍﻇﺎ‬ ‫ﹺﺇﻥﱠ ﳍﻢ ﻣِﻦ ﻭَﻗﹾﻌﻨﺎ ﺃﻗﻴﺎﻇﹰﺎ ‪ ...‬ﻭﻧﺎ َﺭ َﺣ ْﺮ ﹴ‬
‫" ﻭَﻧَ ﺨَﺎ ﺱٌ " ﻭﳓﺎ ﺱٌ ﻭﺍﻟﻨﺤﺎﺱ ﺍﻟﺪﺧﺎﻥ ‪ ،‬ﻗﺎﻝ ﻧﺎﺑﻐﺔ ﺑﲏ ﺟﻌﺪﺓ ‪:‬‬
‫ﻁ ﱂ ﳚﻌ ﹺﻞ ﺍﷲ ﻓﻴﻪ ﳓﺎﺳﺎ‬ ‫ﻳﻀﻲﺀ ﻛﻀَﻮﺀ ﺳِﺮﺍﺝ ﺍﻟﺴﱠﻠﻲ ‪ِ ...‬‬
‫ﺖ َﻭ ْﺭ َﺩ ﹰﺓ ﻛﹶﺎﻟﺪّﻫَﺎ ِﻥ " ﻣﻦ ﻟﻮﻬﻧﺎ ‪ ،‬ﲨﻊ ﺩﻫ ﹴﻦ ‪ ،‬ﲤﻮﺭ ﻛﺎﻟﺪﻫﻦ ﺻﺎﻓﻴﺔ ‪ ،‬ﻭﺭﺩﺓ ﻟﻮﻬﻧﺎ ﻛﻠﻮﻥ ﺍﻟﻮﺭﺩ ﻭﻫﻮ ﺍﳉﻞ ‪.‬‬ ‫" ﹶﻓﻜﹶﺎَﻧ ْ‬
‫ﺠ ﹺﺮﻣُﻮ ﹶﻥ ﹺﺑﺴِﻴﻤﺎﻫﻢ " ﻋﻼﻣﺎﻬﺗﻢ ﰲ ﺍﻷﺻﻞ ﺃﻋﻼﻣﻬﻢ ‪.‬‬ ‫" ُﻳ ْﻌﺮَﻑ ﺍ ﹾﻟ ُﻤ ْ‬
‫" َﻫ ِﺬ ِﻩ َﺟ َﻬﻨﱡﻢ " ﳎﺎﺯﻫﺎ ‪ :‬ﻳﻘﺎﻝ ﻫﺬﻩ ﺟﻬﻨﻢ ‪.‬‬
‫" َﻭَﺑ ْﻴ َﻦ َﺣﻤِﻴ ﹴﻢ ﺁﻥ " ﺑﻠﻎ ﺇﻧﺎﻩ ﰲ ﺷﺪﺓ ﺍﳊﺮ ﻭﻛﻞ ﻣﺪﺭ ٍﻙ ﺁﻥ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﹶﻏ ْﻴ َﺮ ﻧَﺎﻇِﺮﻳ َﻦ ﹺﺇﻧَﺎﻩ " ﺃﻱ ﺇﺩﺭﺍﻛﻪ ‪ ،‬ﻗﺎﻝ ﻧﺎﺑﻐﺔ‬
‫ﺑﲏ ﺫﺑﻴﺎﻥ ‪:‬‬
‫ﳉﻮْﻑ ﺁ ِﻥ‬‫ﺨﻀْﺐ ﻟِ ﺤْﻴﺔﹲ ﹶﻏﺪَﺭﺕ ﻭﺧﺎﻧﺖ ‪ ...‬ﺑﹶﺄ ْﺣ َﻤ َﺮ ﻣﻦ ﳒﻴ ﹺﻊ ﺍ ﹶ‬ ‫َﻭُﺗ َ‬
‫ﺃﻱ ﻣﺪﺭﻙ ‪.‬‬
‫" ﺫﹶﻭَﺍﺗَﺎ ﹶﺃ ﹾﻓﻨَﺎ ٍﻥ " ﺃﻏﺼﺎﻥ ‪.‬‬
‫ﻕ " ﻳﺴﻤﻰ ﺍﳌﺘﺎﻉ ﺍﻟﺼﻴﲏ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﺻﻔﻘﺔ ﺍﻟﺪﻳﺒﺎﺝ ﻭﻻ ﺧﻔﺔ ﺍﻟﻔﺮﻧﺪ ﺍﺳﺘﱪﻗﺎ ‪.‬‬ ‫" ِﻣ ْﻦ ﹺﺇ ْﺳَﺘ ْﺒ َﺮ ﹴ‬
‫ﺠﻨﱠَﺘ ْﻴ ﹺﻦ ﺩَﺍ ٍﻥ " ﻣﺎ ﳚﺘﲎ ﻗﺮﻳﺒﹰﺎ ﻻ ﻳﻌﲏ ﺍﳉﺎﱐ ‪.‬‬ ‫" َﻭ َﺟﻨَﻰ ﺍﹾﻟ َ‬
 ‫ﻑ " ﻻ ﺗﻄﻤﺢ ﺃﺑﺼﺎﺭﻫﻦ ‪.‬‬ ‫ﺻﺮَﺍﺕُ ﺍﻟﻄﱠ ْﺮ ِ‬ ‫" ﻗﹶﺎ ِ‬
‫" ﹶﻟ ْﻢ َﻳ ﹾﻄ ِﻤ ﹾﺜ ُﻬﻦّ " ﱂ ﳝﺴﺴﻬﻦ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻣﺎ ﻃﻤﺚ ﻫﺬﺍ ﺍﻟﺒﻌﲑ ﺣﺒﻞ ﻗﻂ ﺃﻱ ﻣﺎ ﻣﺴﻪ ﺣﺒﻞﹲ ‪.‬‬
‫" ﻣُ ْﺪﻫَﺎﻣّﺘَﺎ ِﻥ " ﻣﻦ ﺧﻀﺮﻬﺗﻤﺎ ﻗﺪ ﺍﺳﻮﺩﺗﺎ ‪.‬‬
‫" َﻋ ْﻴﻨَﺎ ِﻥ َﻧﻀّﺎ َﺧﺘَﺎ ِﻥ " ﻓﻮﺭﺍﺗﺎﻥ ‪.‬‬
‫" ﻓِﻴﻬﻦﱠ ﺧَﻴْﺮَﺍﺕٌ ﺣِﺴَﺎﻥﹲ " ﺍﻣﺮﺃﺓ ﺧﲑﺓ ﻭﺭﺟﻞ ﺧﲑ ﻭﺍﳉﻤﻴﻊ ﺧﲑﺍﺕ ﻭﺭﺟﻞ ﺃﺧﻴﺎﺭ ﻭﺧﻴﺎﺭ ﻗﺎﻝ ‪:‬‬
‫ﺕ‬
‫ﺖ ﳎَﺎ ِﻣ َﻊ ﺍﻟﺮﱠﺑﻠﹶﺎﺕ ‪ ...‬ﺭَﺑﻼﹶﺕ ِﻫ ْﻨ ٍﺪ َﺧﻴْﺮﺓ ﺍﹶﳌﻠِﻜﺎ ِ‬
‫َﻭ ﻟﻘﺪ ﻃﻌﻨ ُ‬
‫ﺨﻴَﺎ ﹺﻡ " ﺍﳊﻮﺭﺍﺀ ‪ :‬ﺍﻟﺸﺪﻳﺪﺓ ﺑﻴﺎﺽ ﺑﻴﺎﺽ ﺍﻟﻌﲔ ﻭﺍﻟﺸﺪﻳﺪﺓ ﺳﻮﺍﺩ ﺳﻮﺍﺩ ﺍﻟﻌﲔ ‪ ،‬ﻣﻘﺼﻮﺭﺍﺕ ‪ :‬ﺃﻱ‬ ‫ﰲ ﺍﹾﻟ ِ‬
‫ﺕ ﹺ‬‫" ﺣُﻮﺭٌ َﻣ ﹾﻘﺼُﻮَﺭﺍ ٌ‬
‫ﺧﺪﺭﻥ ﰲ ﺍﳋﻴﺎﻡ ﻭﺍﳋﻴﺎﻡ ﺍﻟﺒﻴﻮﺕ ﻭﺍﳍﻮﺍﺩﺝ ﺃﻳﻀﹰﺎ ﺧﻴﺎﻡ ﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬
‫ﺷﺎﻗﺘﻚ ﻇﹸﻌْﻦٌ ﺍﳊﻲّ ﻳﻮﻡ ﲢﻤﱠﻠﺖ ‪ ...‬ﻓﺘﻜﻨّﺴﺖْ ﻗﹸﻄﻨﹰﺎ ﻗﺼِﺮ ﺧِﻴﺎ ُﻣﻬَﺎ‬
‫ﻭﻗﺎﻝ ﺟﺮﻳﺮ ‪:‬‬
‫ﺚ ﺃﻳﺘﻬﺎ ﺍﳋِﻴﺎﻡُ‬
‫ﺖ ﺍﻟَﻐ ْﻴ ﹶ‬‫ﺡ ‪ ...‬ﺳُﻘﻴ ِ‬
‫ﻣﱴ ﻛﺎﻥ ﺍﳋﻴﺎﻡ ﺑﺬﻱ ﻃﻠﻮ ﹴ‬
‫ﻑ ُﺧﻀْﺮ " ﻓﺮﺵ ﻭﺍﻟﺒﺴﻂ ﺃﻳﻀﹰﺎ ﺭﻓﺎﺭﻑ ﻭﺗﻘﻮﻝ ﺍﻟﻌﺮﺏ ﻛﻠﻚ ﺷﻲﺀ ﻣﻦ ﺍﻟﺒﺴﻂ ‪.‬‬ ‫" َﺭ ﹾﻓ َﺮ ٍ‬
‫" َﻋ ْﺒ ﹶﻘ ﹺﺮﻱّ " ﻭﻳﺮﻭﻥ ﺃﻬﻧﺎ ﺃﺭﺽ ﻳﻮﺷﻰ ﻓﻴﻬﺎ ﻗﺎﻝ ﺯﻫﲑ ﺑﻦ ﺃﰊ ﺳﻠﻤﻰ ‪:‬‬
‫ﺑﹺﺨﻴْﻞ ﻋﻠﻴﻬﺎ ﺟﹺﻨّﺔﹲ ﻋَﺒْﻘﹶﺮّﻳﺔﹲ ‪َ ...‬ﺟﺪِﻳﺮﻭﻥ ﻳﻮﻣﹰﺎ ﺃﻥ ﻳﻨﺎﻟﻮﺍ ﻓﻴَﺴﺘﻌﻠﻮﺍ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ‬

‫ﺖ ﺍﻵ ﹺﺯﹶﻓﺔﹸ " ﻭﻫﻲ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺴﺎﻋﺔ ‪.‬‬

‫ﺖ ﺍ ﹾﻟﻮَﺍِﻗ َﻌﺔﹸ " ﻭ " ﹶﺃ ﹺﺯﹶﻓ ِ‬
‫" ﺇﺫﹶﺍ َﻭﹶﻗ َﻌ ِ‬

‫ﻀ ﹲﺔ " ﳎﺎﺯﻫﺎ ﰲ ﺍﻟﻜﻼﻡ ﺍﻷﻭﻝ ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﰲ ﺍﻟﻜﻼﻡ ﺍﻷﻭﻝ ‪ ،‬ﻭﻟﻮ ﻛﺎﻧﺖ ﰲ ﺍﻟﻜﻼﻡ ﺍﻟﺜﺎﱐ‬ ‫ﺲ ﻟِﻮَﻗﹾﻌَﺘِﻬَﺎ ﻛﹶﺎ ِﺫَﺑ ﹲﺔ ﺧَﺎِﻓ َ‬
‫" ﹶﻟ ْﻴ َ‬
‫ﻟﻨﺼﺒﺖ ﻗﻮﻟﻪ ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﻟﻮﺍﻗﻌﺔ ﺧﺎﻓﻀ ﹰﺔ ﺭﺍﻓﻌ ﹰﺔ ﻭﺍﻟﻌﺮﺏ ﺇﺫﺍ ﻛﺮﺭﻭﺍ ﺍﻷﺧﺒﺎﺭ ﻭﺃﻋﺎﺩﻭﻫﺎ ﺃﺧﺮﺟﻮﻫﺎ ﻣﻦ ﺍﻟﻨﺼﺐ ﺇﱃ ﺍﻟﺮﻓﻊ‬
‫ﻯ ﺗَﺪْﻋُﻮ َﻣ ْﻦ ﹶﺃ ْﺩَﺑ َﺮ ﻭَﺗَﻮَﻟﹼﻰ " ﺭﻓﻌﺖ ﻭﻗﻄﻌﺖ ﻣﻦ ﺍﻟﻨﺼﺐ ﺇﱃ ﺍﻟﺮﻓﻊ‬
‫ﺸﻮّ َ‬
‫ﻓﺮﻓﻌﻮﺍ ‪ ،‬ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﹶﻛﻠﹼﹰﺎ ﺇﹺﻧّﻬﺎ ﹶﻟﻈﹶﻰ َﻧﺰﱠﺍ َﻋ ﹰﺔ ﻟﻠ ِ‬
‫ﻛﺄﻧﻚ ﲣﱪ ﻋﻨﻬﺎ ‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺍﺟﺰ ‪:‬‬
‫ﻣﻦ ﻳﻚ ﺫﺍ ﺑﺖﱟ ﻓﻬﺬﺍ َﺑﺘﱢﻲ ‪ ...‬ﻣﻘﹶﻴﱢﻆﹲ ﻣُﺼَﻴﱢﻒٌ ﻣُﺸَﺘﱢﻰ‬
‫ﻣﻦ ﺛﹸﻠﹼ ٍﺔ ﻣﻦ ﻧﻌﺠﺎﺕ ﺳﺖﱢ‬
‫ﺽ َﺭﺟﱠﹰﺎ " ﺍﺿﻄﺮﺑﺖ ﻭﺍﻟﺴﻬﻢ ﻳﺮﺗﺞ ﰲ ﺍﻟﻐﺮﺽ ‪.‬‬ ‫ﺖ ﺍﻷ ْﺭ ُ‬ ‫" ﺇﺫﹶﺍ ﺭُﺟﱠ ِ‬
‫ﺠﺒَﺎ ﹸﻝ َﺑﺴّﹰﺎ " ﳎﺎﺯﻫﺎ ﻛﻤﺠﺎﺯ ﺍﻟﺴﻮﻳﻖ ﺍﳌﺒﺴﻮﺱ ﺃﻱ ﺍﳌﺒﻠﻮﻝ ﻭﺍﻟﻌﺠﲔ ﻗﺎﻝ ﻟﺺٌ ﻣﻦ ﻏﻄﻔﺎﻥ ﻭﺃﺭﺍﺩ ﺃﻥ ﳜﺒﺰ‬ ‫ﺖ ﺍﹾﻟ ﹺ‬‫" ﻭﺑُﺴﱠ ِ‬
‫ﻓﺨﺎﻑ ﺃﻥ ﻳﻌﺠﻞ ﻋﻦ ﺍﳋﺒﺰ ﻓﺒﻞ ﺍﻟﺪﻗﻴﻖ ﻓﺄﻛﻠﻪ ﻋﺠﻴﻨﺎﹰ ﻭﻗﺎﻝ ‪:‬‬
‫ﻻ ﺗَﺨْﺒﺰﺍ ُﺧﺒْﺰﹰﺃ ﻭﺑُﺴّﹰﺎ َﺑﺴّﺎ‬
‫ﺖ َﻫﺒَﺎ ًﺀ ﻣُ ْﻨَﺒﺜﹼﹰﺎ " ﺍﳍﺒﺎﺀ ﺍﻟﻐﺒﺎﺭ ﺍﻟﺬﻱ ﺗﺮﺍﻩ ﰲ ﺍﻟﺸﻤﺲ ﻣﻦ ﺍﻟﻜﻮﺓ ﻣﻨﺒﺜﺎﹰ ﻣﻨﺜﻮﺭﺍﹰ ﻣﺘﻔﺮﻗﹰﺎ ﻭﺍﳍﺒﻮﺓ ﻣﻦ ﺍﻟﻐﺒﺎﺭ ﻭﺍﻟﻌﺠﺎﺝ‬ ‫" ﹶﻓﻜﹶﺎَﻧ َ‬
‫ﻳﺮﻯ ﰲ ﺍﻟﻈﻞ ‪.‬‬
‫ﺸﹶﺌ َﻤ ِﺔ " ﺃﺻﺤﺎﺏ ﺍﳌﻴﺴﺮﺓ ﻭﻳﻘﺎﻝ ﻟﻠﻴﺪ ﺍﻟﻴﺴﺮﻯ ‪ :‬ﺍﻟﺸﻮﻣﻰ ﻭﻳﻘﺎﻝ ‪ :‬ﺃﻫﻮ ﺍﳉﺎﻧﺐ‬ ‫ﺏ ﺍ ﹾﻟ َﻤ ْ‬
‫ﺻ ﺤَﺎ ُ‬ ‫ﺸﹶﺌ َﻤ ِﺔ ﻣﺎ ﹶﺃ ْ‬
‫ﺏ ﺍ ﹾﻟ َﻤ ْ‬
‫ﺻ ﺤَﺎ ُ‬
‫" ﹶﺃ ْ‬
‫ﺍﻷﴰﻰ ﺍﻷﻳﺴﺮ ؛ ﲰﻴﺖ ﺍﻟﻴﻤﲎ ﻷﻬﻧﺎ ﻋﻦ ﳝﲔ ﺍﻟﻜﻌﺒﺔ ﻭﺍﻟﺸﺎﻡ ﺃﻬﻧﺎ ﻋﻦ ﴰﺎﻝ ﺍﻟﻜﻌﺒﺔ ‪.‬‬
 ‫ﲔ " ﲡﻲﺀ ﲨﺎﻋﺔ ﻭﺃﻣﺔ ﻭﲡﻲﺀ ﺑﻘﻴﺔ ‪.‬‬ ‫" ﺛﹸﻠﹼﺔﹲ ِﻣ َﻦ ﺍﻷﻭﱠِﻟ َ‬
‫" َﻋﻠﹶﻰ ﺳُﺮ ٍﺭُ َﻣ ْﻮ ﺿُﻮَﻧ ٍﺔ " ﺑﻌﻀﻬﺎ ﻋﻠﻰ ﺑﻌﺾ ﻣﺪﺍﺧﻠﺔﹲ ﻛﻤﺎ ﺗﻮﺿﻦ ﻛﺤﻠﻖ ﺍﻟﺪﺭﻉ ﺑﻌﻀﻬﺎ ﰲ ﺑﻌﺾ ﻣﻀﺎﻋﻔﺔﹲ ﻭﻗﺎﻝ ﺍﻷﻋﺸﻰ‬
‫‪:‬‬
‫ﻭﻣِﻦ ﻧَﺴﺞ ﺩﺍﺅ َﺩ ﻣﻮﺿﻮﻧ ﹰﺔ ‪ ...‬ﺗُﺴﺎﻕ ﻣﻊ ﺍﳊﻲّ ﻋِﲑﹰﺍ ﻓﻌِﲑﺍ‬
‫ﻭﺍﻟﻮﺿﲔ ﺍﻟﺒﻄﺎﻥ ﻣﻦ ﺍﻟﺴﻴﻮﺭ ﺇﺫﺍ ﻧﺴﺞ ﻧﺴﺎﺟ ﹰﺔ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ﻣﻀﺎﻋﻔﹰﺎ ﻛﺎﳊﻠﻖ ﺣﻠﻖ ﺍﻟﺪﺭﻉ ﻓﻬﻮ ﻭﺿﲔٌ ﻭﺿﻊ ﰲ‬
‫ﻣﻮﺿﻊ ﻣﻮﺿﻮﻥ ﻛﻤﺎ ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻗﺘﻴﻞ ﰲ ﻣﻮﺿﻊ ﻣﻘﺘﻮﻝ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﺇﻟﻴﻚ ﺗﻌﺪﻭ ِﻗﻠﹶﻘﹰﺎ ﻭَﺿِﻴﻨُﻬﺎ ‪ ...‬ﻣﻌﺘﺮﹺﺿﹰﺎ ﰲ ﺑﻄﻨﻬﺎ ﺟَﻨﻴﻨُﻬﺎ‬
‫ﳐﺎﻟﻔﹰﺎ ﺩﻳ َﻦ ﺍﻟﻨﺼﺎﺭَﻯ ﺩِﻳﻨُﻬﺎ‬
‫ﻭﻫﻲ ﻟﻴﺲ ﳍﺎ ‪ ،‬ﻫﻮ ﺩﻳﻨﻪ ﻭﻫﻮ ﻗﻮﻝ ﺭﺟﻞ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﻤﺮ ﰲ ﺍﻹﺳﻼﻡ ‪.‬‬
‫" ﻭَﻟِﺪَﺍﻥﹲ ﻣُ ﺨَﻠﹼﺪُﻭ ﹶﻥ " ﻣﻦ ﺍﳋﻠﺪ ﺃﻱ ﻻ ﻳﻬﺮﻣﻮﻥ ﻳﺒﻘﻮﻥ ﻋﻠﻰ ﺣﺎﳍﻢ ﻻ ﻳﺘﻐﲑﻭﻥ ﻭﻻ ﻳﻜﱪﻭﻥ ‪.‬‬
‫ﺏ ﻭﹶﺃﺑَﺎﺭﹺﻳ َﻖ " ﻭﺍﺣﺪﻫﺎ ﻛﻮﺏ ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﺧﺮﻃﻮﻡ ﻟﻪ ﻣﻦ ﺍﻷﺑﺎﺭﻳﻖ ﻭﺍﺳﻊ ﺍﻟﺮﺃﺱ ‪.‬‬ ‫" ﹺﺑﹶﺄ ﹾﻛﻮَﺍ ﹴ‬
‫ﲔ " ﺷﺮﺍﺏ ﻣﻦ ﻣﻌﲔ ﻭﺍﳌﻌﲔ ﺍﳌﺎﺀ ﺍﻟﻄﺎﻫﺮ ‪.‬‬ ‫ﺱ ِﻣ ْﻦ َﻣ ِﻌ ﹴ‬
‫" َﻭ ﹶﻛ ﹾﺄ ﹴ‬
‫ﺼﺪﱠﻋُﻮ ﹶﻥ ﻋَﻨْﻬﺎ " ﻣﻦ ﺍﻟﺼﺪﺍﻉ ﰲ ﺍﻟﺮﺃﺱ ‪.‬‬ ‫" ﹶﻻ ُﻳ َ‬
‫" َﻭ ﹶﻻ ُﻳ ْﻨ ﹺﺰﻓﹸﻮ ﹶﻥ " ﻻ ﻳﺴﻜﺮﻭﻥ ﻗﺎﻝ ﺍﻷﺑﲑﺩ ‪:‬‬
‫ﹶﻟ َﻌ ْﻤﺮﹺﻱ ﻟﺌﻦ ﺃﹶﻧﺰﻓﺘُﻢ ﺃﹶﻭ ﺻَﺤﻮﺗُﻢ ‪ ...‬ﻟﺒﺌﺲ ﺍﻟﻨﱠﺪَﺍﻣﻰ ﻛﻨُﺘ ُﻢ ﺁﻝ ﺃ ْﺑﺠَﺮﺍ‬
‫ﻭﻗﻮﻡ ﳚﻌﻠﻮﻥ ﺍﳌﻨﺰﻑ ﻣﺜﻞ ﺍﳌﻨﺰﻭﻑ ﺍﻟﺬﻱ ﻗﺪ ﻧﺰﻑ ﺩﻣﻪ ‪.‬‬
‫ﺤ ﹺﻢ ﹶﻃ ْﻴ ﹴﺮ " ﲨﺎﻋﺔ ﻃﺎﺋﺮ ﻭﻗﺪ ﳚﻮﺯ ﺃﻥ ﻳﻜﻮﻥ ﻭﺍﺣﺪﺍ ‪.‬‬ ‫" َﻭ ﹾﻟ َ‬
‫ﺴ َﻤﻌُﻮ ﹶﻥ ﻓِﻴﻬَﺎ ﹶﻟﻐْﻮﹰﺍ َﻭ ﹶﻻ َﺗﹾﺄﺛِﻴﻤﹰﺎ " ﳎﺎﺯﻩ ﳎﺎﺯ " ﺃﻛﻠﺖ ﺧﺒﺰﹰﺍ ﻭﻟﺒﻨﹰﺎ " ﻭﺍﻟﻠﱭ ﻻ ﻳﺆﻛﻞ ﻓﺠﺎﺯ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻬﺎ ﺷﻲﺀ ﻳﻮﻛﻞ‬ ‫" ﹶﻻ َﻳ ْ‬
‫‪ ،‬ﻭﺍﻟﺘﺄﺛﻴﻢ ﻻ ﻳﺴﻤﻊ ﺇﳕﺎ ﻳﺴﻤﻊ ﺍﻟﻠﻐﻮ ‪.‬‬
‫ﻼ " ﻧﺼﺐ " َﻳﺴَﻤﻌﻮﻥ " ؛ " ﺳَﻼﻣﹰﺎ ﺳَﻼ َﻣﹰﺎ " ﻧﺼﺒﺖ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ‪.‬‬ ‫" ﺇﻟﹼﺎ ﻗِﻴ ﹰ‬
‫ﺨﻀُﻮ ٍﺩ " ﻻ ﺷﻮﻙ ﻓﻴﻪ ‪.‬‬ ‫" ِﺳ ْﺪ ﹴﺭ َﻣ ْ‬
‫ﺢ َﻣ ْﻨﻀُﻮ ٍﺩ " ﺯﻋﻢ ﺍﳌﻔﺴﺮﻭﻥ ﺃﻧﻪ ﺍﳌﻮﺯ ﻭﺃﻣﺎ ﺍﻟﻌﺮﺏ ﺍﻟﻄﻠﺢ ﻋﻨﺪﻫﻢ ﺷﺠﺮ ﻋﻈﻴﻢ ﻛﺜﲑ ﺍﻟﺸﻮﻙ ‪ ،‬ﻭﻗﺎﻝ ﺍﳊﺎﺩﻱ ‪:‬‬ ‫" ﻭ ﹶﻃ ﹾﻠ ﹴ‬
‫ﺢ ﻭﺍﳊﺒﺎﻻ‬ ‫ﺑﺸﱠﺮﻫﺎ ﺩﻟﻴﻠﹸﻬﺎ ﻭﻗﺎﻻ ‪ ...‬ﻏﺪﹰﺍ ﺗﺮﻳﻦ ﺍﻟﻄﹼ ﹾﻠ َ‬
‫" َﻭ ِﻇﻞﱟ َﻣ ْﻤﺪُﻭ ٍﺩ " ﻭﻻ ﺗﻨﺴﺠﻪ ﺍﻟﺸﻤﺲ ‪ ،‬ﺩﺍﺋﻢ ﻳﻘﺎﻝ ‪ :‬ﻟﻠﺪﻫﺮ ﺍﳌﻤﺪﻭﺩ ﻭﺍﻟﻌﻴﺶ ﺇﺫﺍ ﻛﺎﻥ ﻻ ﻳﻨﻘﻄﻊ ﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬
‫ﺐ ‪ ...‬ﺩَﻫْﺮٌ ﻃﻮﻳﻞﹲ ﺩﺍﺋﻢٌ َﻣ ْﻤﺪُﻭ ُﺩ‬ ‫ﺖ ﻏﲑ ﻣﻐﻠﹼ ﹴ‬ ‫ﺐ ﺍﻟﻌَﺰﺍﺀُ ﻭﻛﻨ ُ‬ ‫ﹶﻏﹶﻠ َ‬
‫ﺏ " ﻣﺼﺒﻮﺏ ﺳﺎﺋﻞ ‪.‬‬ ‫" َﻭﻣَﺎ ٍﺀ َﻣﺴْﻜﻮ ﹴ‬
‫ﲑ ٍﺓ ﻟﹶﺎ َﻣﻘﹾﻄﻮ َﻋ ٍﺔ َﻭ ﹶﻻ َﻣ ْﻤﻨُﻮ َﻋ ٍﺔ " ﺟﺮﻫﺎ ﻋﻠﻰ ﺍﳉﺮ ﺍﻷﻭﻝ ﻭ " ﻻ " ﻻ ﺗﻌﻤﻞ ﺇﳕﺎ ﻫﻲ ﳌﻌﲎ ﺍﳌﻮﺍﻻﺓ ﺗﺘﺒﻊ ﺍﻷﻭﻝ ‪.‬‬ ‫" َﻭﹶﻓِﺎ ﹶﻛ ﹺﻬ ٍﺔ ﹶﻛِﺜ َ‬
‫" َﻭﹸﻓﺮْﺵ َﻣ ْﺮﹸﻓﻮَﻋ ٍﺔ " ﳎﺎﺯﻫﺎ ﻃﻮﻳﻠﺔ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺑﻨﺎﺀ ﻣﺮﻓﻮﻉ ‪ ،‬ﺃﻱ ﻃﻮﻳﻞ ‪.‬‬
‫ﺸ ﹾﺄﻧَﺎ ُﻫﻦﱠ ﹺﺇ ْﻧﺸَﺎ ًﺀ " ﺃﻋﺎﺩ ﺇﱃ ﺍﻟﻨﺴﺎﺀ ﺇﱃ ﺣﻮﺭ ﺍﻟﻌﲔ ‪.‬‬ ‫" ﺇﻧّﺎ ﹶﺃ ْﻧ َ‬
‫" ُﻋﺮُﺑﹰﺎ " ﻭﺍﺣﺪﻫﺎ ﻋﺮﻭﺏ ﻭﻫﻲ ﺍﳊﺴﻨﺔ ﺍﻟﺘﺒﻌﻞ ﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬
‫ﺼﺮُ‬
‫ﻑ ﻳَﻌْﺸَﻰ ﺩﻭﻬﻧﺎ ﺍﻟَﺒ َ‬ ‫ﻭﰲ ﺍﳊﹸﺪﻭُﺝ ﻋُﺮﻭﺏٌ ﻏﲑ ﻓﺎﺣﺸ ٍﺔ ‪َ ...‬ﺭﻳّﺎ ﺍﻟﺮﻭﺍ ِﺩ ِ‬
‫ﺤﻤُﻮ ﹴﻡ " ﻣﻦ ﺷﺪﺓ ﻭﺳﺎﺩﻩ ﻳﻘﺎﻝ ‪ :‬ﺃﺳﻮﺩ ﳛﻤﻮﻡٌ ‪.‬‬ ‫" َﻭ ِﻇﻞﱟ ِﻣ ْﻦ َﻳ ْ‬
‫" ﹶﻻ َﺑﺎِﺭ ٍﺩ " ﺟﺮﻩ ﻋﻠﻰ ﺍﻷﻭﻝ ‪.‬‬
 ‫ﲔ " ﻣﺘﻜﱪﻳﻦ ‪.‬‬ ‫" ﻣُﺘْ َﺮِﻓ َ‬
‫ﺼﺮﱡﻭ ﹶﻥ " ﺍﳌﺼﺮ ﺍﳌﻘﻴﻢ ﻋﻠﻰ ﺍﻹﰒ ‪.‬‬
‫" ﻭَﻛﹶﺎﻧُﻮﺍ ُﻳ ِ‬

‫" ﹶﺃ َﻭ ﺁﺑَﺎ ُﺅﻧَﺎ ﺍﻷﻭﱠﻟﹸﻮ ﹶﻥ " ﺍﻟﻮﺍﻭ ﻣﺘﺤﺮﻛﺔ ﻷﻬﻧﺎ ﻟﻴﺴﺖ ﺑﻮﺍﻭ ﻭﺇﳕﺎ " ﻭﺁﺑﺎﺅﻧﺎ ﺍﻷﻭﻟﻮﻥ " ﻓﺪﺧﻠﺖ ﻋﻠﻴﻬﺎ ﺃﻟﻒ ﺍﻻﺳﺘﻔﻬﺎﻡ‬
‫ﻓﺘﺮﻛﺖ ﻣﻔﺘﻮﺣﺔ ‪.‬‬
‫ﻭ " ﺍ ﹾﳍﹺﻴ ﹺﻢ " ﻭﺍﺣﺪﻫﺎ ﺃﻫﻴﻢ ﻭﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﺮﻭﻯ ﻣﻦ ﺭﻣﻞ ﻛﺎﻥ ﺃﻭ ﺑﻌﲑ ‪.‬‬
‫ﺼﺪﱢﻗﻮ ﹶﻥ " ﻓﻬﻼ ﺗﺼﺪﻗﻮﻥ ‪.‬‬ ‫" ﹶﻓﹶﻠ ْﻮ ﹶﻻ ﺗُ َ‬
‫ﺨﻠﹸﻘﹸﻮَﻧﻪُ " ‪.‬‬
‫" ﹶﺃﹶﻓ َﺮﹶﺃﻳْﺘ ْﻢ ﻣﱠﺎ ُﺗ ْﻤﻨُﻮ ﹶﻥ " ﻣﻦ ﺍﳌﲎ " َﹶﺃﻧْﺘ ْﻢ َﺗ ْ‬
‫ﺸﺌﹸﻜ ْﻢ ﻓِﻴﻤَﺎ ﻻ َﺗ ْﻌﹶﻠﻤُﻮ ﹶﻥ " ﻧﺒﺪﻟﻜﻢ ﻋﻤﺎ ﺗﻌﻠﻤﻮﻥ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ‪.‬‬ ‫" َﻭُﻧ ْﻨ ِ‬
‫" ﺣُﻄﹶﺎﻣﹰﺎ ﹶﻓ ﹶﻈﻠﹾﺘ ْﻢ َﺗﹶﻔﻜﹼﻬُﻮ ﹶﻥ " ﺍﳊﻄﺎﻡ ﺍﳍﺸﻴﻢ ﻭﺍﻟﺮﻓﺎﺕ ﻭﺍﻟﺮﺧﺎﻡ ﻭﺍﺣﺪ ﻭﻣﺘﺎﻉ ﺍﻟﺪﻧﻴﺎ ﺣﻄﺎﻡ ‪.‬‬
‫" ﺇﻧّﺎ ﹶﻟ ُﻤ ْﻐ َﺮﻣُﻮ ﹶﻥ " ﻣﻌﺬﺑﻮﻥ ﻗﺎﻝ ﺑﺸﺮ ﺑﻦ ﺃﰊ ﺧﺎﺯﻡ ‪:‬‬
‫ﻭﻳﻮﻡ ﺍﻟﻨﱢﺴﺎﺭ ﻭﱘ ﺍﳉﻔﺎ ‪ ...‬ﺭ ﻛﺎﻧﺎ ﻋﺬﺍﺑﹰﺎ ﻭﻛﺎﻧﺎ ﻏﺮﺍﻣﺎ‬
‫" ﺍ ﹾﻟ ُﻤ ْﺰ ِﻥ " ﺍﻟﺴﺤﺎﺏ ﻭﺍﺣﺪﻫﺎ ﻣﺰﻧﺔ ‪.‬‬
‫" ﺃﹸﺟَﺎﺟﹰﺎ " ﺃﺷﺪ ﺍﳌﻠﻮﺣﺔ ‪.‬‬
‫" ﺍﻟﻨﱠﺎ َﺭ ﺍﻟﺘﱠﻲ ﺗُﻮﺭُﻭ ﹶﻥ " ﺗﺴﺘﺨﺮﺟﻮﻥ ‪ ،‬ﻣﻦ ﺃﻭﺭﻳﺖ ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﻘﺎﻝ ‪ :‬ﻭﺭﻳﺖ ‪ ،‬ﻭﺃﻫﻞ ﳒﺪ ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ‪.‬‬
‫ﲔ " ﺍﳌﻘﻮﻯ ﺍﻟﺬﻱ ﻻ ﺯﺍﺩ ﻣﻌﻪ ﻭﻻ ﻣﺎﻝ ﻭﻛﺬﻟﻚ ﺍﻟﺪﺍﺭ ﺍﻟﱵ ﻗﺪ ﺃﻗﻮﺕ ﻣﻦ ﺃﻫﻠﻬﺎ ‪ ،‬ﻭﻣﻮﺿﻊ ﺁﺧﺮ ﺍﳌﻘﻮﻯ‬ ‫" َﻣﺘَﺎﻋﹰﺎ ِﻟ ﹾﻠ ُﻤﻮْﻗ َ‬
‫ﺍﻟﻜﺜﲑ ﺍﳌﺎﻝ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﻝ ﻓﻼﻥ ﻓﺈ ﻧﻪ ﻣﻘ ﹴﻮ ‪.‬‬
‫ﺴﻢُ ﹺﺑ َﻤﻮَﺍِﻗ ﹺﻊ ﺍﻟﻨﱡ ﺠُﻮ ﹺﻡ " ﻓﺄﻗﺴﻢ ﲟﻮﺍﻗﻊ ﺍﻟﻨﺠﻮﻡ ﻭﻣﻮﺍﻗﻌﻬﺎ ﻣﺴﺎﻗﻄﻬﺎ ﻭﻣﻐﺎﻳﺒﻬﺎ ‪.‬‬ ‫ﻼ ﺃﹸ ﹾﻗ ِ‬
‫" ﹶﻓ ﹶ‬
‫" ﹶﺃ ْﻧُﺘ ْﻢ ﻣُﺪْﻫِﻨُﻮﻥﹶ " ﻭﺍﺣﺪﻫﺎ ﻣﺪﻫﻦ ﻭﻫﻮ ﺍﳌﺪﺍﻫﻦ ‪.‬‬
‫" ﹶﻏ ْﻴ َﺮ َﻣﺪِﻳﻨﹺﻴ َﻦ " ﻏﲑ ﳎﺰﻳﲔ ‪ ،‬ﺩﻧﺘﻪ ‪ ،‬ﻛﻤﺎ ﺗﺪﻳﻦ ﺗﺪﺍﻥ ‪ ،‬ﻭﺍﻟﻌﺒﺪ ﻣﺪﻳﻦٌ ‪ ،‬ﻗﺎﻝ ﺍﻷﺧﻄﻞ ‪:‬‬
‫ﺭﺑَﺖ ﻭ َﺭﺑَﺎ ﰲ ﹶﻛ ْﺮﻣﻬﺎ ﺍﺑﻦ ﻣَﺪﻳﻨ ٍﺔ ‪َ ...‬ﻳ ﹶﻈﻞﹼ ﻋﻠﻰ ِﻣﺴْﺤﺎﺗﻪ ﻳﺘﺮﻛﹼ ﹸﻞ‬
‫ﺍﺑﻦ ﻣﺪﻳﻨﺔ ﺍﺑﻦ ﺃﻣ ٍﺔ ‪.‬‬
‫ﺡ ﻭَﺭَﻳْ ﺤَﺎﻥﹲ " ﻓﺤﻴﺎﺓ ﻭﺑﻘﺎﺀ ﻭﺭﺯﻕ ﻭﺭﻭﺡ ﺃﻱ ﺑﺮﺩ ‪.‬‬ ‫" ﹶﻓ َﺮ ْﻭ ٌ‬
‫ﲔ " ﻣﻀﺎﻓﹰﺎ ﺇﱃ ﺍﻟﻴﻘﲔ ﻭﻗﺪ ﻳﻜﻮﻥ ﺻﻔﺔ ﻟﻪ ‪ ،‬ﻛﻘﻮﻟﻚ ‪ :‬ﺻﻼﺓ ﺍﻷﻭﱃ ﻭﺻﻼﺓ ﺍﻟﻌﺼﺮ ‪.‬‬ ‫" ﹶﻟﻬُ َﻮ َﺣﻖﱡ ﺍﹾﻟَﻴ ِﻘ ﹺ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‬

‫" ِﻫ َﻲ َﻣ ْﻮ ﹶﻻ ﹸﻛ ْﻢ " ﺃﻭﱃ ﺑﻜﻢ ﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬

‫ﻣَﻮﱃ ﺍﳌ ﺨَﺎﻓﺔ ﺧﻠﻔﹸﻬﺎ ﻭﺃﻣﺎﻣُﻬَﺎ‬
‫ﲑ ِﻣ ْﻨ ُﻬ ْﻢ ﻓﹶﺎ ِﺳﻘﹸﻮﻥ " ﻳﻘﻊ ﺧﱪﻩ ﻋﻠﻰ ﻟﻔﻆ ﺍﳉﻤﻴﻊ ﻭﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ‪.‬‬ ‫" َﻭ ﹶﻛِﺜ ٌ‬
‫" ﹸﺛﻢﱠ ﻳَﻬﻴ ﺞُ " ﻳﻴﺒﺲ ‪.‬‬
‫" ِﻣ ْﻦ ﹶﻗ ْﺒ ﹴﻞ ﹶﺃ ﹾﻥ ﻧَﺒْﺮَﺃﹶﻫَﺎ " ﳔﻠﻘﻬﺎ ‪ ،‬ﺍﳋﺎﻟﻖ ﺍﻟﺒﺎﺭﻱ ‪.‬‬
‫" ﹸﺛﻢﱠ ﹶﻗﻔﱠ ْﻴﻨَﺎ َﻋﻠﹶﻰ ﺁﹶﺛﺎﺭﹺﻫِﻢ " ﺃﺗﺒﻌﻨﺎﻩ ‪.‬‬
 ‫" ﻣَﺎ ﹶﻛَﺘ ْﺒﻨَﺎﻫَﺎ َﻋﹶﻠ ْﻴ ﹺﻬ ْﻢ " ﻣﺎ ﻛﻠﹼﻔﻨﺎﳘﻮﻫﺎ ‪.‬‬
‫" ُﻳ ْﺆِﺗ ﹸﻜ ْﻢ ﻛِﻔﹶﻠ ْﻴ ﹺﻦ ِﻣ ْﻦ َﺭ ْﺣ ِﻤﺘَﻪ " ﺃﻱ ﻣﺜﻠﲔ ‪.‬‬
‫ﺏ " ﳎﺎﺯﻫﺎ ﻟﻴﻌﻠﻢ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ‪.‬‬‫" ﻟِﺌﹶﻠﹼﺎ َﻳ ْﻌﻠﹶﻢ ﹶﺃ ْﻫﻞﹸ ﺍِﻟ ﹾﻜﺘَﺎ ﹺ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﺠﻤﻟﺎﺩﻟﺔ‬

‫ﺖ " ﻛﻤﺎ ﺍﻫﻠﻚ ‪.‬‬

‫" ﻛﹸﺒﺘُﻮﺍ " ﺃﹸﻫﻠﻜﻮﺍ ‪ " ،‬ﻛﻤﺎ ﻛﹸﹺﺒ َ‬
‫" َﺗ ﹶﻔﺴﱠ ﺤُﻮﺍ " ﺗﻮﺳﻌﻮﺍ ‪.‬‬
‫ﺸﺰُﻭﺍ " ﻗﻮﻣﻮﺍ ‪.‬‬ ‫" ﻭَﺇﹺﺫﹶﺍ ﻗِﻴ ﹶﻞ ﺍْﻧ ُ‬
‫ﺤ َﻮ ﹶﺫ َﻋﹶﻠﻴْ ﹺﻬﻢُ ﺍﻟﺸﱠ ْﻴﻄﹶﺎ ﹸﻥ " ﻏﻠﺐ ﻋﻠﻴﻬﻢ ﻭﺣﺎﺯﻫﻢ ‪.‬‬ ‫" ﺍ ْﺳَﺘ ْ‬
‫ﺐ ﺍﻟﻠﹼ ُﻪ َﻷ ﹾﻏِﻠَﺒﻦﱠ ﹶﺃﻧَﺎ َﻭ ُﺭ ُﺳﻠِﻲ " ﺃﻱ ﻗﻀﻰ ﺍﷲ ‪.‬‬
‫" ﹶﻛَﺘ َ‬
‫" َﻣ ْﻦ ﺣَﺎﺩﱠ ﺍﻟﻠﹼﻪ " ﻭﻣﻦ ﺷﺎﻕ ﺍﷲ ﻭﺍﺣﺪ ‪.‬‬
‫" ﹶﺃﻳﱠ َﺪﻫُ ْﻢ " ﻗﻮﺍﻫﻢ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳊﺸﺮ‬

‫ﷲ َﻋﹶﻠﻴْ ﹺﻬﻢُ ﺍﳉﹶﻼ َﺀ " ﺟﻠﻮﺍ ﻣﻦ ﺃﺭﺽ ﺇﱃ ﺃﺭﺽ ﺟﻼﺀ ﻭﺃﺟﻠﺒﺘﻬﻢ ﺃﻧﺎ ‪.‬‬ ‫ﺐﺍ ُ‬ ‫" ﹶﻛَﺘ َ‬
‫" ﻣَﺎ ﹶﻗ ﹶﻄ ْﻌُﺘ ْﻢ ﻣﱢ ْﻦ ﻟِﻴَﻨ ٍﺔ " ﺃﻱ ﻣﻦ ﳔﻠﺔ ﻭﻫﻲ ﺃﻟﻮﺍﻥ ﺍﻟﻨﺨﻞ ﻣﺎ ﱂ ﺗﻜﻦ ﺍﻟﻌﺠﻮﺓ ﺃﻭ ﺍﻟﱪﱐ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻮﺍﻭ ﺫﻫﺒﺖ ﻟﻜﺴﺮﺓ ﺍﻟﻼﻡ‬
‫ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬
‫ﻓﻮﻕ ﻟِﻴﻨٍﺔ‬
‫ﺏ " ﺍﻹﳚﺎﻑ ‪ ،‬ﻭﺟﻴﻒ ﺍﻟﻔﺮﺱ ﻭﺃﻭﺟﻔﺘﻪ ﺃﻧﺎ ‪ ،‬ﺍﳋﻴﻞ ﻫﻲ ﺍﳋﻴﻞ ﻭﺍﻟﺮﻛﺎﺏ ﻫﻲ‬ ‫" ﻓﹶﻤﺎ ﹶﺃ ْﻭ َﺟ ﹾﻔُﺘ ْﻢ َﻋﹶﻠ ْﻴ ِﻪ ِﻣ ْﻦ َﺧ ْﻴ ﹴﻞ ﻭَﻻ َﺭﻛﹶﺎ ﹴ‬
‫ﺍﻹﺑﻞ ﻭﺍﻹﳚﺎﻑ ﺍﻹﻳﻀﺎﻉ ﻓﺈﺫﺍ ﱂ ﻳﻐﺰﻭﺍ ﻓﻠﻢ ﻳﻮﺟﻔﻮﺍ ﻋﻠﻴﻬﺎ ‪.‬‬
‫" ﻛ ْﻲ ﹶﻻ َﻳﻜﹸﻮ ﹶﻥ َﺩ ْﻭﹶﻟ ﹰﺔ َﺑ ْﻴ َﻦ ﺍﻷ ﹾﻏﹺﻨﻴَﺎ ٍﺀ ِﻣﻨْﻜ ْﻢ " ﻣﻀﻤﻮﻣﺔ ﻭﻣﻔﺘﻮﺣﺔ ‪.‬‬
‫" ﹶﺃﻧﱠ ُﻬﻤَﺎ ﰲ ﺍﻟﻨﱠﺎ ﹺﺭ ﺧَﺎِﻟ َﺪ ْﻳ ﹺﻦ ﻓِﻴﻬَﺎ " ﻧﺼﺒﻬﻤﺎ ﻋﻠﻰ ﲤﺎﻡ ﺍﻟﻜﻼﻡ ﺍﻷﻭﻝ ﻓﺎﺳﺘﻐﲎ ‪.‬‬
‫" ﻣُﻬَﻴْﻤِﻦ " ﻭﻣﺒﻴﻘﺮ ﻭﻣﺒﻴﻄﺮ ﻭﻣﺴﻴﻄﺮ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﺍﻷﺣﺮﻑ ﺻﻔﺎﺕ ‪ ،‬ﳍﺎ ﺃﻓﻌﺎﻝﹲ ﻭﻭﺟﺪﻧﺎ ﻣﻦ ﺍﻷﲰﺎﺀ ﻣﺎﻻ ﻧﺪﺭﻱ ﻟﻌﻠﻬﺎ‬
‫ﻣﺼﻐﺮﺓ ﻣﺪﻳﱪ ﺍﺳﻢ ﻭﺍﺩ ‪ ،‬ﻭﳎﻴﻤﺮ ﻭﻣﺒﻴﻘﺮ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳌﻤﺘ ﺤﻨﺔ‬

‫ﺴﺮﱡﻭ ﹶﻥ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ْﻢ ﺑﹺﺎ ﹾﻟ َﻤ َﻮﺩﱠ ِﺓ " ﻣﺜﻠﻬﺎ ‪.‬‬

‫" ُﺗ ﹾﻠﻘﹸﻮ ﹶﻥ ﹺﺇﹶﻟ ْﻴ ﹺﻬ ﹺﻢ ﺑﺎ ﹾﻟ َﻤ َﻮﺩﱠ ِﺓ " ﳎﺎﺯﻫﺎ ‪ :‬ﺍﳌﻮﺩﺓ " ُﺗ ِ‬
‫ﺴَﻨ ﹲﺔ ﰲ ﺇﺑْﺮَﺍﻫِﻴﻢ ﻭَﺍﻟﹼﺬﻳﻦَ َﻣ َﻌﻪُ ﹺﺇ ﹾﺫ ﻗﹶﺎﻟﹸﻮﺍ ِﻟ ﹶﻘ ْﻮِﻣ ﹺﻬ ْﻢ " ﰒ ﺍﺳﺘﺜﲎ " ﺇﻻﹼ ﹶﻗ ْﻮ ﹶﻝ ﺇ ْﺑﺮَﺍﻫِﻴ َﻢ ﻷﺑﹺﻴ ِﻪ َﻷ ْﺳَﺘ ْﻐ ِﻔ َﺮﻥﱠ‬
‫ﺖ ﹶﻟ ﹸﻜ ْﻢ ﺃﹸﺳْﻮَﺓﹲ َﺣ َ‬
‫" ﹶﻗ ْﺪ ﻛﹶﺎَﻧ ْ‬
 ‫ﻚ "‪.‬‬ ‫ﹶﻟ َ‬
‫" ﺍﻣْﺘَﺤِﻨُﻮﻫُﻦﱠ " ﺍﺧﱪﻭﻫﻦ ‪ ،‬ﻭﺧﱪﺗﻪ ﻭﺍﻣﺘﺤﻨﺘﻪ ‪.‬‬

‫ﺼ ﹺﻢ ﺍﹾﻟ ﹶﻜﻮَﺍِﻓ ﹺﺮ " ﺍﻟﻌﺼﻤﺔ ﺍﳊﺒﻞ ﻭﺍﻟﺴﺒﺐ ‪.‬‬ ‫" ﹺﺑ ِﻌ َ‬

‫" ﻭَﺇ ﹾﻥ ﻓﹶﺎَﺗ ﹸﻜ ْﻢ ﺷَﻲْﺀٌ ِﻣ ْﻦ ﹶﺃ ْﺯﻭَﺍ ﹺﺟ ﹸﻜ ْﻢ ﺇﻟﹶﻰ ﺍﹾﻟ ﹸﻜﻔﹼﺎ ﹺﺭ ﹶﻓ َﻌﻘﱠ ْﺒُﺘ ْﻢ " ﻭﻋﺎﻗﺒﺘﻢ ﻭﺍﺣﺪ ﺃﻱ ﺃﺻﺒﺘﻢ ُﻋ ﹾﻘﺒَﻰ ﻣﻨﻬﻦ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺼﻒ‬

‫ﺻﻔﹼﺎ " ﻳﺼﻔﻮﻥ ‪.‬‬

‫" ﻳُﻘﹶﺎِﺗﻠﹸﻮ ﹶﻥ ﻓِﻲ َﺳﹺﺒﹺﻴﻠِﻪ َ‬
‫" ﹺﺑُﻨﻴَﺎﻥﹲ ﻣَﺮْ ﺻُﻮﺹٌ " ﻻ ﻳﻐﺎﺩﺭ ﺷﻲﺀ ﻣﻨﻪ ﺷﻴﺌﹰﺎ ‪.‬‬
‫" ﺯَﺍﻏﹸﻮﺍ " ﻋﺪﻟﻮﺍ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ ‪.‬‬

‫ﲔ " ﺍﻟﺬﻳﻦ ﻻ ﻳﻜﺘﺒﻮﻥ " ﻳُ َﺰﻛﱢﻴﹺﻬﻢ " ﻳﻄﻬﺮﻫﻢ ‪.‬‬

‫" ﻓِﻲ ﺍ ُﻷﻣﱢﻴﱢ َ‬
‫ﺤ ِﻤﻞﹸ ﹶﺃ ْﺳﻔﹶﺎﺭﹰﺍ " ﻭﺍﺣﺪﻫﺎ ﺳﻔﺮٌ ﻭﻫﻮ ﺍﻟﻜﺘﺎﺏ ‪.‬‬ ‫" َﻳ ْ‬
‫" ﹶﻓ ﹾﺎﺳَﻌﻮْﺍ ﺇﹺﱃ ِﺫ ﹾﻛ ﹺﺮ ﺍﻟﻠﹼ ِﻪ " ﺃﺟﻴﺒﻮﺍ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻌﺪﻭ ‪.‬‬
‫" ﻭَﺇﹺﺫﹶﺍ ﺭَﺃﹶﻭْﺍ ِﺗﺠَﺎ َﺭ ﹰﺓ ﹶﺃ ْﻭ ﹶﻟﻬْﻮﹰﺍ ﺍﻧْﻔﹶﻀﱡﻮﺍ ﺇﻟﹶﻴْﻬَﺎ " ﳎﺎﺯﻫﺎ ‪ :‬ﺇﺫﺍ ﺭﺃﻭﺍ ﲡﺎﺭﺓ ﺍﻧﻔﻀﻮﺍ ﺇﻟﻴﻬﺎ ﺃﻭ ﳍﻮﹰﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺕ‬
‫ﰿ ‪ ...‬ﻓﻠﹶﺒﻮﻧﻪ ﺟﺮﺑﺖ ﻣﻌﹰﺎ ﻭﺃﹶﻏﺪﱠ ِ‬ ‫ﻣَﻦ ﻛﺎﻥ َﻳﺴَﻌﻰ ﰲ َﺗﻔﱡﺮﻕ ﻓﺎ ﹴ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳌﻨﺎﻓﻘﻮﻥ‬

‫ﺴﻨﱠﺪَﺓ " ﲨﺎﻋﺔ ﺧﺸﺐ ‪.‬‬ ‫ﺐ ﻣُ َ‬

‫ﺸ ٌ‬ ‫" ﹶﻛﹶﺄﻧّﻬُ ْﻢ ُﺧ ُ‬
‫" َﺣﺘﱠﻰ َﻳ ْﻨ ﹶﻔﻀﱡﻮﺍ " ﺣﱴ ﻳﺘﻔﺮﻗﻮﺍ ‪.‬‬
‫" ﹶﻓَﻴﻘﹸﻮ ﹶﻝ َﺭﺏﱢ ﹶﻟ ْﻮ ﹶﻻ ﹶﺃﺧﱠ ْﺮَﺗﻨﹺﻲ " ﳎﺎﺯﻫﺎ ‪ :‬ﻫﻼ ‪.‬‬
‫ﻕ " ﻧﺼﺒﺖ ﻋﻠﻰ ﺟﻮﺍﺏ ﺑﺎﻟﻔﺎﺀ ﻟﻼﺳﺘﻔﻬﺎﻡ ﻣﻨﺼﻮﺏ ﺗﻘﻮﻝ ‪ :‬ﻣﻦ ﻋﻨﺪﻙ ﻓﺂﺗﻴﻚ ‪ ،‬ﻫﻼ ﻓﻌﻠﺖ ﻫﺬﻩ ﻛﺬﺍ ﻭﻛﺬﺍ‬ ‫" ﹶﻓﹶﺄ ﺻﱠﺪﱠ َ‬
‫ﲔ " ﺑﻐﲑ ﺍﻟﻮﺍﻭ ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ‪ :‬ﻭﺃﻛﻮﻥ ﻣﻦ ﺍﻟﺼﺎﳊﲔ " ﻭﺫﻫﺒﺖ ﺍﻟﻮﺍﻭ‬ ‫ﳊَ‬‫ﻓﺄﻓﻌﻞ ﻛﺬﺍ ﻭﻛﺬﺍ ﰒ ﺗﺒﻌﺘﻬﺎ " َﻭﹶﺃﻛﹸ ْﻦ ِﻣ َﻦ ﺍﻟﺼﱠﺎ ِ‬
‫ﻣﻦ ﺍﳋﻂ ﻛﻤﺎ ﻳﻜﺘﺐ ﺃﻭ ﺟﺎﺩ ﺃﲜﺪ ﻫﺠﺎﺀ ‪ ،‬ﻗﺎﻝ ﺁﺧﺮﻭﻥ ‪ :‬ﳚﻮﺯ ﺍﳉﺰﻡ ﻋﻠﻰ ﻏﲑ ﻣﻮﺍﻻ ٍﺓ ﻭﻻ ﺷﺮﻛﺔ " ﻭﺃﻛﻮﻥ " ﻭﻟﻜﻨﻪ‬
‫ﺃﺷﺮﻛﻪ ﰲ ﺍﻟﻜﻼﻡ ﺍﻷﻭﻝ ﻛﺄﻧﻪ ﻗﺎﻝ " ﻫﻼ ﺃﺧﺮﺗﲏ ﺃﻛﻦ ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻔﺎﺀ ﺷﻼﺭﻛﺔ ﰲ ﻣﻮﺿﻊ ﺍﻟﻔﺎﺀ ﺍﻷﻭﱃ ﻭﺍﻟﻔﺎﺀ ﺍﻷﻭﱃ ﺍﻟﱵ‬
‫ﰲ " ﻓﺄﺻﺪﻕ " ﰲ ﻣﻮﺿﻊ ﺍﳉﺰﻡ ﻗﺎﻝ‪:‬‬
‫ﺼﺮْﺕ ﺃﹶﺳْﻴﺎﻓﹸﻨﺎ ﻛﺎﻥ ﻭﺻﻠﻬﺎ ‪ ...‬ﺧﻄﺎﻧﺎ ﺇﱃ ﺃﻋﺪﺍﺋﻨﺎ ﻓﻨﻀﺎ ﹺﺭﺏُ‬ ‫ﺇﹺﺫﺍ ﻗ ُ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
 ‫ﺳﻮﺭﺓ ﺍﻟﺘﻐﺎﺑﻦ‬

‫ﺠﺮﹺﻱ ﻣِﻦ ﺗَ ﺤْﺘَﻬﹺﺎ ﺍﻷ ْﻧﻬَﺎ ُﺭ " ﻓﻤﺠﺎﺯﻫﺎ ﻋﻠﻰ ﻟﻔﻆ "‬ ‫ﺕ َﻳ ْ‬ ‫ﺻﺎﻟِﺤﹰﺎ ُﻳ ﹶﻜﻔﱢ ْﺮ َﻋ ْﻨﻪُ َﺳﻴﱢﺌﹶﺎِﺗ ِﻪ َﻭُﻳ ْﺪ ِﺧ ﹾﻠ ُﻪ َﺟﻨﱠﺎ ٍ‬
‫" َﻭ َﻣ ْﻦ ُﻳ ْﺆ ِﻣ ْﻦ ﺑﹺﺎﻟﻠِﻪ َﻭَﻳ ْﻌ َﻤ ﹾﻞ َ‬
‫َﻣ ْﻦ " ﻭﻫﻮ ﻟﻔﻈﻮﺍﺣﺪ ﻭﺍﳌﻌﲎ ﻳﻘﻊ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﺃﻳﻀﹰﺎ ﻓﺠﺎﺀﺕ " ﺧَﺎﻟ ِﺪﹺﻳ َﻦ ﻓِﻴﻬَﺎ ﹶﺃَﺑ َﺪﹰﺍ " ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‬

‫" ﻟﻜﻞﱢ ﺷَﻲ ٍﺀ ﹶﻗﺪْﺭﹰﺍ " ﻣﻨﺘﻬﻰ ‪.‬‬

‫ﺴ َﻦ " ﻭﺍﺣﺪﻫﺎ ﺫﺍﺕ ‪.‬‬ ‫" ﻭﺍﻟﹼﻼﺋﻲ َﻳِﺌ ْ‬
‫" َﻭﺃﹸﻭﹶﻟﺎﹸﺕ ﺍﻟﹾﺄﺣَﻤﺎ ﹺﻝ " ﻭﺍﺣﺪﻫﺎ ﺫﺍﺕ ‪.‬‬
‫" ِﻣ ْﻦ ُﻭ ْﺟ ِﺪ ﹸﻛ ْﻢ " ﻣﻦ ﺳﻌﺘﻜﻢ ‪ ،‬ﻣﻦ ﺍﳉﺪﺓ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺘﺤﺮﱘ‬

‫ﺖ ﹸﻗﹸﻠﻮُﺑ ﹸﻜﻤَﺎ " ﻗﺪ ﻋﺪﻟﺖ ﻭﻣﺎﻟﺖ " ﻭﺍﳌﻼﺋﻜﺔ ﺑﻌﺪ ﺫﻟﻚ ﻇﻬﲑ " ﺍﻟﻌﺮﺏ ﻗﺪ ﲡﻌﻞ ﻓﻌﻞ ﺍﳉﻤﻴﻊ ﻋﻞ ﻟﻔﻆ‬
‫ﺻ َﻐ ْ‬
‫" ﹶﻓ ﹶﻘ َﺪ َ‬
‫ﺍﻟﻮﺍﺣﺪ ﻗﺎﻝ ‪:‬‬
‫ﺇﻥ ﺍﻟﻌَﻮﺍﺫِﻝ ﻟﻴﺲ ﱄ ﺑﺄﻣﲑ‬
‫ﺕ " ﻣﻄﻴﻌﺎﺕ‪.‬‬ ‫" ﻗﹶﺎﹺﻧﺘَﺎ ٍ‬
‫ﺕ " ﺻﺎﺋﻤﺎﺕ ‪.‬‬ ‫" ﺳَﺎِﺋ ﺤَﺎ ٍ‬
‫ﲔ " ﳎﺎﺯ ﻟﻔﻆ ﺧﱪﳘﺎ ﳎﺎﺯ ﺍﻟﺬﻛﻮﺭ ﺇﺫﺍ ﻛﺎﻥ ﻣﻊ ﺍﳌﺆﻧﺚ ﻣﺬﻛﺮ ‪.‬‬
‫" َﻭ ﹶﻛﹶﺎﻧْﺖ ِﻣ ْﻦ ﺍ ﹾﻟﻘﹶﺎﹺﻧِﺘ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳌﻠﻚ‬

‫" َﻫ ﹾﻞ َﺗﺮَﻯ ِﻣ ْﻦ ﹸﻓﻄﹸﻮ ﹴﺭ " ﺻﺪﻭﻉ ‪.‬‬

‫" َﺧﺎﺳِﺌﹰﺎ " ﻣﺒﻌﺪﹰﺍ ‪.‬‬
‫ﲑ " ﻻ ﻳﺒﺼﺮ ‪ ،‬ﻗﺎﻝ ﺍﻷﻭﻝ ‪:‬‬ ‫ﺴٌ‬ ‫" َﻭﻫُ َﻮ َﺣ ِ‬
‫ﻂ ﻫَﺎ َﻧ ﹶﻈﺮُ ﺍﻟ َﻌﻴْﻨﲔ َﻣ ﺤْﺴﻮﺭُ‬
‫ﺸ ﹾ‬
‫ﲑ ﻬﺑﺎ ﺩﺍﺀٌ ﻣُﺨﺎﻣِﺮُﻫَﺎ ‪ ...‬ﹶﻓ َ‬ ‫ﺴَ‬ ‫ﺇﻥ ﺍﻟَﻌ ِ‬
‫ﺍﻟﻌﺴﲑ ﺍﺳﻢ ﻧﺎﻗﺔ ‪.‬‬
‫" ﻓِﻲ َﻣﻨَﺎ ِﻛﹺﺒﻬَﺎ " ﰲ ﺟﻮﺍﻧﺒﻬﺎ ‪.‬‬
‫" ﻓﹶﺈﺫﹶﺍ ِﻫ َﻲ َﺗﻤُﻮ ُﺭ " ﻛﻤﺎ ﳝﻮﺭ ﺍﻟﺴﺤﺎﺏ ‪.‬‬
‫ﺕ " ﺑﺎﺳﻄﺎﺕ ﺃﺟﻨﺤﺘﻬﻦ ﻭﻳﻘﺒﻀﻦ ﻓﻴﻀﺮﺑﻦ ﺑﺄﺟﻨﺤﺘﻬﻦ ‪.‬‬ ‫" ﺇﹺﱃ ﺍﻟﻄﱠْﻴ ﹺﺮ ﹶﻓ ْﻮﹶﻗ ُﻬ ْﻢ ﺻَﺎﻓﱠﺎ ٍ‬
‫ﺸﻜﹸﺮﻭﻥ " ﺗﺸﻜﺮﻭﻥ ﻗﻠﻴﻼ ‪.‬‬ ‫ﻼ ﻣَﺎ َﺗ ْ‬ ‫" ﹶﻗﻠِﻴ ﹰ‬
 ‫" ﺭَﺃ َﻭ ْﻩ ﺯَﻟ ﹶﻔ ﹰﺔ " ﻗﺮﺑﺔ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫ﹶﻃﻲﱡ ﺍﻟﻠﹼﻴﺎﻟِﻲ ُﺯﻟﹶﻔﹰﺎ ﻓﺰُﻟﻔﺎ‬
‫" ﺍﻟﹼﺬِﻱ ﻛﻨْﺘﻢ ﹺﺑ ِﻪ َﺗﺪﱠﻋُﻮ ِﻥ " ﺃﻱ ﺗﺪﻋﻮﻥ ﺑﻪ ﻭﺗﻜﺬﺑﻮﻥ ﻭﺗﺮﺩﻭﻥ ‪.‬‬
‫ﺢ ﻣَﺎ ُﺅ ﹸﻛ ْﻢ ﹶﻏﻮْﺭﹰﺍ " ﳎﺎﺯﻫﺎ ‪ :‬ﻏﺎﺋﺮﹰﺍ ﻭﺍﻟﻐﻮﺭ ﻣﺼﺪﺭ ﻭﻗﺪ ﺗﻔﻌﻞ ﺍﻟﻌﺮﺏ ﺫﻟﻚ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺰﺑﻌﺮﻱ ‪:‬‬ ‫ﺻَﺒ َ‬ ‫" ﹶﺃ ْ‬
‫ﺖ ﺇﺫ ﺃﻧﺎ ﺑُﻮ ُﺭ‬
‫ﻚ ﹺﺇﻥﱠ ﻟﺴﺎﱐ ‪ ...‬ﺭﺍﺗﻖٌ ﻣﺎ ﻓﺘَﻘ ُ‬‫ﻳﺎ ﺭﺳﻮ ﹶﻝ ﺍﳌﻠﻴ ِ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﺍﻟﺰﺑﻌﺮﻱ ﻭﺃﺑﻮ ﻋﻤﺮﻭ ﺍﻟﺰﺑﻌﺮﻱ ‪ ،‬ﻭﺍﻟﺰﺑﻌﺮﻱ ﻛﺜﲑ ﺷﻌﺮ ﺍﻟﻮﺟﻪ ﻭﺍﳊﺎﺟﺒﲔ ﻭﲨﻞﹲ ﺯﺑﻌﺮﻯ ﻛﺬﻟﻚ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻥ‬

‫" ﻥ ﻭَﺍ ﹾﻟ ﹶﻘﹶﻠ ﹺﻢ " ﻛﺴﺎﺋﺮ ﻓﻮﺍﺗﺢ ﺍﻟﺴﻮﺭ ‪.‬‬

‫ﺴﻄﹸﺮﻭُﻥ " ﻭﻣﺎ ﻳﻜﺘﺒﻮﻥ ‪ ،‬ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬‫" َﻭﻣَﺎ َﻳ ْ‬
‫ﺇﱐ ﻭﺃﺳﻄﺎ ﹴﺭ ﺳُﻄﺮﻥ ﺳَﻄﺮﺍ‬

‫" ﹺﺑﹶﺄﻳﱢﻜ ُﻢ ﺍﹶﳌ ﹾﻔﺘُﻮ ﹸﻥ " ﳎﺎﺯﻫﺎ ‪ :‬ﹶﺃﻳّﻜﻢ ﺍﳌﻔﺘﻮﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻭﻝ ‪:‬‬
‫ﺝ‬
‫ﺞ ‪َ ...‬ﻧﻀِﺮﺏ ﺑﺎﻟﺴﻴﻒ ﻭﻧﺮﺟﻮ ﺑﺎﻟﹶﻔ َﺮ ْ‬
‫ﺏ ﺍﻟ ﹶﻔﹶﻠ ْ‬
‫ﳓﻦ ﺑﻨﻮ َﺟ ْﻌﺪَﺓ ﺃﺻﺤﺎ ُ‬
‫" ﹶﻟ ْﻮ ﺗُ ْﺪ ِﻫﻦُ " ﻣﻦ ﺍﳌﺪﺍﻫﻨﺔ ‪.‬‬
‫" ُﻋُﺘﻞﱟ " ﺍﻟﻌﺘﻞ ﺍﻟﻔﻆ ﺍﻟﻜﺎﻓﺮ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻭﻫﻮ ﺍﻟﺸﺪﻳﺪ ﰲ ﻛﻞ ﺷﻲﺀ ﻗﺎﻝ ﺫﻭ ﺍﻹﺻﺒﻊ ﺍﻟﻌﺪﻭﺍﱐ ‪:‬‬
‫ﻼ َﺟﺬﹶﻋﺎ‬
‫ﻭﺍﻟﺪﻫﺮ ﻳَﻐﺪﻭ ﻣ َﻌﺘّ ﹰ‬
‫ﺃﻱ ﺷﺪﻳﺪﹰﺍ ‪.‬‬
‫" َﺑ ْﻌ َﺪ ﺫﻟِﻚ " ﻣﻊ ﺫﻟﻚ ‪.‬‬
‫" َﺯﻧﹺﻴ ﹴﻢ " ﺍﻟﺰﻧﻴﻢ ﺍﳌﻌﻠﻖ ﰲ ﺍﻟﻘﻮﻡ ﻟﻴﺲ ﻣﻨﻬﻢ ﻗﺎﻝ ﺣﺴﺎﻥ ﺑﻦ ﺛﺎﺑﺖ ‪:‬‬
‫ﻒ ﺍﻟﺮﺍﻛﺐ ﺍﻟ ﹶﻘ َﺪﺡُ ﺍﻟﹶﻔ ْﺮﺩُ‬ ‫ﻂ َﺧ ﹾﻠ َ‬
‫ﻂ ﰲ ﺁﻝ ﻫﺎﺷ ﹴﻢ ‪ ...‬ﻛﻤﺎ ﻧﻴ ﹶ‬ ‫ﻭَﺃﻧﺖ َﺯﻧﹺﻴﻢ ﻧﻴ ﹶ‬
‫ﻭﻳﻘﺎﻝ ﻟﻠﺘﻴﺲ ‪ :‬ﺯﻧﻴﻢ ﻟﻪ َﺯﻧَﻤﺘﺎﻥ ‪.‬‬
‫ﺖ ﻛﹶﺎﻟﺼﱠ ﹺﺮ ﹺﱘ " ﺍﻧﺼﺮﻡ ﰲ ﺍﻟﻠﻴﻞ ﻭﻫﻮ ﺍﻟﻠﻴﻞ ﻭﻛﻞ ﺭﻣﻠﺔ ﺍﻧﺼﺮﻣﺖ ﻣﻦ ﻣﻌﻈﻢ ﺍﻟﺮﻣﻞ ﻓﻬﻲ ﺍﻟﺼﺮﳝﺔ ‪.‬‬ ‫ﺤ ْ‬ ‫ﺻَﺒ َ‬
‫" ﹶﻓﹶﺄ ْ‬
‫" َُﻭﻣْﻪ َﻳَﺘ ﺨَﺎﹶﻓﺘُﻮ ﹶﻥ " ﺃﻱ ﻳﺘﺴﺎﺭﻭﻥ ‪.‬‬
‫" ﻭَﻏﹶﺪَﻭْﺍ َﻋﻠﹶﻰ َﺣ ْﺮ ٍﺩ ﻗﹶﺎ ِﺩﺭﹺﻳﻦ " ﳎﺎﺯﻫﺎ ‪ :‬ﻋﻠﻰ ﻣﻨﻊ ‪ ،‬ﲟﻌﲎ " ﺣﺎﺩﺭﺕ ﺍﻟﻨﺎﻗﺔ " ‪ :‬ﻓﻼ ﻟﱭ ﳍﺎ ؛ ﻭﻋﻠﻰ ﺣﺮ ٍﺩ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻗﺼﺪ‬
‫‪ ،‬ﻗﺎﻝ ﺍﻷﻭﻝ ‪:‬‬
‫ﺤﺮﹺﺩ َﺣ ْﺮﺩُ ﺍﳉﻨﺔ ﺍﹸﳌ ِﻐﻠﱠ ﹾﺔ‬
‫ﻗﺪ ﺟﺎﺀ ﺳﻴﻞﹲ ﻛﺎﻥ ﻣﻦ ﺃﻣﺮ ﺍﷲ ‪َ ...‬ﻳ ْ‬
‫ﻭﻗﺎﻝ ﺁﺧﺮ ‪ :‬ﻋﻠﻰ ﺣﺮﺩ ‪ :‬ﻋﻠﻰ ﻏﻀﺐ ‪ ...‬ﻗﺎﻝ ﺍﻷ ْﺷ َﻬﺐُ ﺑﻦ ﺭُ َﻣﻴْﻠﺔ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﻳﻬﺎﺟﻲ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬
‫ﻯ ﻻﻗﺖ ﺃﺳﻮ َﺩ ﺧَﻔﻴﱠ ﹰﺔ ‪ ...‬ﺗَﺴﺎﻗﻮْﺍ ﻋﻠﻰ َﺣﺮْﺩ ﺩﻣﺎ َﺀ ﺍﻷﺳﺎ ﹺﻭ ِﺩ‬ ‫ﹶﺃﺳُﻮ ُﺩ ﺷَﺮ ً‬
‫ﻕ " ﺇﺫﺍ ﺍﺷﺘﺪ ﺍﳊﺮﺏ ﻭﺍﻷﻣﺮ ﻗﻴﻞ ‪ :‬ﻗﺪ ﻛﺸﻒ ﺍﻷﻣﺮ ﻋﻦ ﺳﺎﻗﻪ ‪ .‬ﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﺯﻫﲑ ﺑﻦ ﺟﺬﳝﺔ‬ ‫ﻒ َﻋ ْﻦ ﺳَﺎ ﹴ‬‫ﺸ ُ‬‫" َﻳ ْﻮ َﻡ ُﻳ ﹾﻜ ْ‬
‫ﺍﻟﻌﺒﺴﻲ ‪:‬‬
 ‫ﺕ ﻟﻚ ﻋﻦ ﺳﺎﻗِﻬﺎ ‪ ...‬ﻓﹶﻮﻳْﻬﹰﺎ َﺭﺑﹺﻴ َﻊ ﻭﻻ َﺗﺴْﺄﹺﻡ‬‫ﻓﺈﺫ ﴰﱠﺮ ْ‬
‫" َﺗ ْﺮ َﻫﻘﹸﻬُ ْﻢ " ﺗﻐﺸﺎﻫﻢ ‪.‬‬
‫" ﻣَﻜﹾﻈﹸﻮﻡٌ " ﻣﻦ ﺍﻟﻐﻢ ﻛﺜﻞ ﻛﻈﻴﻢ ‪.‬‬
‫" ﹶﻟﻨُﹺﺒ ﹶﺬ ﺑﹺﺎﻟﹾﻌَﺮَﺍﺀِ " ﻷﻟﻘﻰ ﺑﻮﺟﻪ ﺍﻷﺭﺽ ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺧﺰﺍﻋﺔ ﻳﻘﺎﻝ ﻟﻪ ﻗﻴﺲ ﺍﺑﻦ ﺟﻌﺪﺓ ﺃﺣﺪ ﺍﻟﻔﺰﺍﺭﻳﻦ ‪:‬‬
‫ﺩَﻓﻌﺖُ ﺭﺟﺎ ﹰﻻ ﻻ ﺃﺧﺎﻑ ﻋِﺜﺎﺭَﻫﺎ ‪ ...‬ﻭﻧَﺒﺬﺕُ ﺑﺎﻟﺒﻠﺪ ﺍﻟﻌﺮﺍﺀ ﺛﻴﺎﰊ‬
‫ﻚ " ﻭﻟﻴﻨﻘﺬﻭﻧﻚ ﻭﻛﻞ ﺫﺍ ٍﻙ ﺇﺯﻻﻕ ‪.‬‬ ‫" ﹶﻟُﻴ ْﺰِﻟﻘﹸﻮَﻧ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳊﺎﻗﺔ‬

‫" ﹶﻓﺄﹸ ْﻫِﻠﻜﹸﻮﺍ ﺑﹺﺎﻟﻄﱠﺎ ِﻏَﻴ ِﺔ " ﺑﻄﻐﻴﺎﻬﻧﻢ ﻭﻛﻔﺮﻫﻢ ‪.‬‬

‫" ﺳَ ﺨﱠﺮَﻫَﺎ َﻋﹶﻠﹺﻴﻬْﻢ " ﺃﺩﺍﻣﻬﺎ ﻋﻠﻴﻬﻢ ﻟﻴﺲ ﻓﻴﻬﺎ ﻓﺘﻮﺭ ‪ " .‬ﺣُﺴُﻮﻣﹰﺎ " ﻣﺘﺘﺎﺑﻌﺔ ‪.‬‬
‫ﺨ ﹴﻞ ﺧَﺎ ﹺﻭَﻳ ٍﺔ " ﺃﺻﻮﳍﺎ ‪ ،‬ﳎﺎﺯﻫﺎ ﻟﻐﺔ ﳑﻦ ﺃﻧﺚ ﺍﻟﻨﺨﻞ ‪.‬‬ ‫" ﹶﺃ ْﻋ ﺠَﺎ ُﺯ َﻧ ْ‬
‫" ﹶﻓ َﻬ ﹾﻞ َﺗﺮَﻯ ﹶﻟ ُﻬ ْﻢ ِﻣ ْﻦ ﺑَﺎﻗِﻴ ﹶﺔ " ﻣﻦ ﺑﻘﻴﺔ ﻭﳎﺎﺯﻫﺎ ﳎﺎﺯ ﺍﻟﻄﺎﻏﻴﺔ ﻣﺼﺪﺭ ‪ .‬ﻭﻗﻠﻤﺎ ﻣﺎ ﺟﺎﺀ ﺍﳌﺼﺪﺭ ﰲ ﺗﻘﺪﻳﺮ ﻓﺎﻋﻞ ﺇﻻ ﺃﺭﺑﻌﺔ‬
‫ﺃﺣﺮﻑ ﻭﻛﺬﻟﻚ ﺟﺎﺀﺕ ﻣﺼﺎﺩﺭ ﰲ ﻣﻔﻌﻮﻝ ﺃﻳﻀﹰﺎ ﰲ ﺣﺮﻭﻑ ﻣﻨﻬﺎ ‪ :‬ﺍﻗﺒﻞ ﻣﻴﺴﻮﺭﻩ ‪ ،‬ﻭﺩﻉ ﻣﻌﺴﻮﺭﻩ ‪ ،‬ﻭﻣﻌﻘﻮﻟﻪ ‪.‬‬
‫" ﹶﺃ ْﺧ ﹶﺬ ﹰﺓ ﺭَﺍﹺﺑَﻴ ﹰﺔ " ﻧﺎﻣﻴﺔ ﺯﺍﺋﺪﺓ ﺷﺪﻳﺪﺓ ﻣﻦ ﺍﻟﺮﺑﺎ ‪.‬‬
‫" ﻭَﺗَﻌَﻬَﺎ ﹸﺃ ﹸﺫ ﹲﻥ ﻭَﺍ ِﻋَﻴ ﹲﺔ " ﻣﻦ ﻭﻋﻴﺖ ‪.‬‬
‫ﺨ ﹲﺔ ﻭَﺍ ِﺣ َﺪ ﹲﺓ " ﳌﺎ ﺟﺎﺀﺕ ﺍﳌﺼﺎﺩﺭ ﺻﻔﺔ ﺟﺮﻯ ﻋﻠﻰ ﳎﺮﻯ ﺍﻻﺳﻢ ﺍﻟﺬﻱ ﱂ ﻳﺬﻛﺮ ﻓﺎﻋﻠﻪ ﻭﻟﻮ ﺟﺎﺀ‬ ‫ﺦ ﻓِﻲ ﺍﻟﺼﱡﻮ ﹺﺭ َﻧ ﹾﻔ َ‬ ‫" ﻓﹶﺈﺫﹶﺍ ﻧُِﻔ َ‬
‫ﺑﻐﲑ ﺻﻔﺔ ﻟﻘﻠﺖ ‪ :‬ﺿﺮﺏ ﺿﺮﺑﹰﺎ ‪.‬‬
‫" ﹶﺃ ْﺭﺟَﺎِﺋﻬَﺎ " ﺍﻷﺭﺟﺎﺀ ﺍﳉﻮﺍﻧﺐ ﻭﺍﳊﺮﻭﻑ ﻳﻘﺎﻝ ‪ :‬ﺭﻣﻲ ﺑﻔﻼﻥ ﺍﻟﺮﺟﻮﺍﻥ ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺍﳉﻮﺍﻧﺐ ﺃﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﻳﺴﺘﻤﺴﻚ ‪.‬‬
‫ﺿَﻴ ٍﺔ " ﳎﺎﺯ ﻣﺮﺿﻴﺔ ﻓﺨﺮﺝ ﳐﺮﺝ ﻟﻔﻆ ﺻﻔﺘﻬﺎ ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﺗﻔﻌﻞ ﺫﻟﻚ ﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﺒﺐ ﰲ ﺷﻲﺀ ﻳﻘﺎﻝ ‪:‬‬ ‫ﺸ ٍﺔ ﺭَﺍ ِ‬
‫ﰲ ﻋِﻴ َ‬ ‫" ﹺ‬
‫ﻧﺎﻡ ﻟﻴﻠﻪ ﻭﺇﳕﺎ ﻳﻨﺎﻡ ﻫﻮ ﻓﻴﻪ ‪.‬‬
‫ﲔ " ﻛﻞ ﺟﺮﺡ ﻏﺴﻠﺘﻪ ﻓﺨﺮﺝ ﻣﻨﻪ ﺷﻲﺀ ﻓﻬﻮ ﻏﺴﻠﲔ ‪ ،‬ﻓﻌﻠﲔ ﻣﻦ ﺍﻟﻐﺴﻞ ﻣﻦ ﺍﳉﺮﺍﺡ ﻭﺍﻟﻮﺑﺮ ‪.‬‬ ‫ﺴِﻠ ﹴ‬‫" ِﻣ ْﻦ ِﻏ ْ‬
‫ﲔ " ﻧﻴﺎﻁ ﺍﻟﻘﻠﺐ ﻗﺎﻝ ﺍﻟﺸﻤﺎﺥ ‪:‬‬ ‫" ﺍﻟ َﻮِﺗ َ‬
‫ﲔ‬
‫ﺇﺫﺍ ﺑﻠﱠﻐﺘِﲏ ﻭ َﺣ َﻤﻠِﺖ َﺭﺣْﻠﻲ ‪ ...‬ﻋَﺮﺍﺑَﺔ ﻓﺎﺷّﺮَﻗﻰ ﺑﺪَﻡ ﺍﻟﻮَﺗ ﹺ‬
‫" ِﻣ ْﻦ ﹶﺃ َﺣ ٍﺪ َﻋ ْﻨﻪُ ﺣَﺎ ﹺﺟﺰﹺﻳ َﻦ " ﺧﺮﺝ ﺻﻔﺘﻪ ﻋﻠﻰ ﺻﻔﺔ ﺍﳉﻤﻴﻊ ﻷﻥ ﺃﺣﺪﹰﺍ ﻳﻘﻊ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﻋﻠﻰ ﺍﻻﺛﻨﲔ ﻭﺍﳉﻤﻊ ﻣﻦ ﺍﻟﺬﻛﺮ‬
‫ﻭﺍﻷﻧﺜﻰ ‪.‬‬
‫ﺴ ْﺮ ﹲﺓ َﻋﹶﻠ ْﻰ ﺍ ﹾﻟﻜﹶﺎِﻓﺮﹺﻳ َﻦ " ‪.‬‬
‫" َﻭﹺﺇﻧﱠﻪُ ﹶﻟَﺘ ﹾﺬ ِﻛ َﺮ ﹲﺓ ﻟِﻠﹾﻤُﺘﱠﻘِﻴَﻦ " ﺍﳍﺎﺀ ﻣﻦ " ﺃﻧﻪ " ﻛﻨﺎﻳﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺗﺬﻛﺮﺓ ﻣﺼﺪﺭ ﻭﺻﻔﻪ " َﺣ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺳﻮﺭﺓ َﺳﹶﺄ ﹶﻝ ﺳَﺎﺋِﻞﹲ‬
‫ﺴﹶﺄﻝﹸ ﺣَﻤِﻴﻢٌ َﺣﻤِﻴﻤﹰﺎ " ﻗﺮﻳﺐ ﻗﺮﻳﺒﹰﺎ ‪.‬‬ ‫" َﻭ ﹶﻻ َﻳ ْ‬
‫ﺏ َﻳ ْﻮ ِﻣِﺌ ٍﺬ " ﻓﻤﻦ ﺟﺮ ﺍﳌﻴﻢ ﺃﺿﺎﻑ ﺍﻟﻌﺬﺍﺏ ﺇﱃ ﺍﻟﻴﻮﻡ ﺇﱃ ﺇ ٍﺫ ﻭﻣﻦ ﻓﺘﺢ ﺍﳌﻴﻢ ﺟﻌﻞ ﺍﳌﻴﻢ ﺣﺮﻓﹰﺎ ﻣﻦ ﻭﺳﻄﻪ ﻛﻠﻤﺔ‬ ‫" ِﻣ ْﻦ َﻋﺬﹶﺍ ﹺ‬
 ‫ﻻ ﻳﺴﺘﻌﲎ ﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺇ ٍﺫ ﻓﻴﺠﺮﻫﺎ ﻭﻳﻨﻮﻥ ﻓﻴﻬﺎ ‪.‬‬
‫" َﻭﹶﻓﺼِﻴﹶﻠِﺘ ِﻪ ﺍﻟﹼﺘِﻲ ُﺗ ْﺆ ﹺﻭﻳﹺﻪ " ﺩﻭﻥ ﺍﻟﻘﺒﻴﻠﺔ ‪ ،‬ﺍﻟﺸﻌﻮﺏ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﻘﺒﺎﺋﻞ ﰒ ﺍﻟﻔﺼﻴﻠﺔ ‪ ،‬ﻓﺨﺬﻩ ﺍﻟﱵ ﺗﺆﻭﻳﻪ ‪.‬‬

‫" ﹶﻛ ﻼﹼ ﺇﹺﻧﱠﻬَﺎ ﹶﻟﻈﹶﻰ َﻧﺰﱠﺍ َﻋ ﹰﺔ ﻟِﻠﺸّﻮَﻯ ﺗَﺪْﻋُﻮ َﻣ ْﻦ ﹶﺃ ْﺩَﺑ َﺮ ﻭَﺗَﻮَﻟﹼﻰ " ﻭﺍﺣﺪﻬﺗﺎ ﺷﻮﺍﺓ ﻭﻫﻲ ﺍﻟﻴﺪﺍﻥ ﻭﺍﻟﺮﺟﻼﻥ ﻭﺍﻟﺮﺃﺱ ﻣﻦ ﺍﻵﺩﻣﻴﲔ‬
‫ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻗﺎﻟﺖ ﻗﹸَﺘ ْﻴﹶﻠﺔﹸ ﻣﺎ ﹶﻟﻪُ ‪ ...‬ﻗﺪ ﺟُﻠﱢﻠﺖْ َﺷﻴْﺒﹰﺎ َﺷﻮَﺍُﺗ ْﻪ‬
‫ﺃﻧﺸﺪﻫﺎ ﺃﺑﻮ ﺍﳋﻄﺎﺏ ﺍﻷﺧﻔﺶ ﺃﺑﺎ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﻼﺀ ﻓﻘﺎﻝ ﻟﻪ ‪ :‬ﺻﺤﻔﺖ ﺇﳕﺎ ﻫﻲ ﺳﺮﺍﺗﻪ ؛ ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﻭﲰﻌﺖ ﺭﺟﻼ‬
‫ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﻳﻘﻮﻝ ‪ :‬ﺍﻗﺸﻌﺮﺕ ﺷﻮﺍﰐ ‪ ،‬ﻭﺷﻮﻯ ﺍﻟﻔﺮﺱ ﻗﻮﺍﺋﻤﻪ ‪ ،‬ﻳﻘﺎﻝ ﻋﺒﻞ ﺍﻟﺸﻮﻯ ﻭﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﻟﻠﺮﺃﺱ ﻷﻬﻧﻢ‬
‫ﻭﺻﻔﻮﺍ ﺍﳋﻴﻞ ﺑﺄﺳﺎﻟﺔ ﺍﳋﺪﻳﻦ ﻭﻋﺘﻖ ﺍﻟﻮﺟﻪ ﻭﺭﻗﺘﻪ ‪.‬‬
‫ﳋ ْﻴﺮُ َﻣﻨُﻮﻋﹰﺎ " ﻭﺍﳍﻼﻉ‬
‫" ﺇﻥﱠ ﺍِﻟﺈﹾﻧﺴَﺎ ﹶﻥ ﺧُِﻠ َﻖ َﻫﻠﹸﻮﻋﹰﺎ " ﻗﺪ ﻓﺴﺮﻫﺎ ﺍﷲ ‪ :‬ﻻ ﻳﺼﱪ " ﺇﺫﹶﺍ َﻣﺴﱠﻪُ ﺍﻟﺸﱠﺮﱡ َﺟﺰُﻭﻋﹰﺎ ﻭَﺇﺫﹶﺍ َﻣﺴﱠﻪُ ﺍ ﹶ‬
‫ﻣﺼﺪﺭﻩ ﻭﻫﻮ ﺃﺳﻮﺃ ﺍﳉﺰ ﻉ ‪.‬‬
‫ﲔ " ﻣﺴﺮﻋﲔ ‪.‬‬ ‫" ﻣُﻬْ ِﻄ ِﻌ َ‬
‫" ِﻋﺰﹺﻳ َﻦ " ﲨﺎﻉ ﻋﺰﺓ ﻣﺜﻞ ﺛﺒ ٍﺔ ﻭﺛﺒﲔ ﻭﻫﻲ ﲨﺎﻋﺎﺕ ﰲ ﺗﻔﺮﻗﺔ ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ ‪:‬‬
‫ﺃﹶﻣْﺴَﻰ ﺳﻮﺍﻣﻬ ُﻢ ِﻋﺰﹺﻳ َﻦ ﻓﻠﻮﻻ‬
‫ﺿﻮَﺍ َﻭَﻳﻠﹾ َﻌﺒُﻮﺍ " ﳎﺎﺯﻩ ‪ :‬ﺍﻟﻮﻋﻴﺪ ‪.‬‬ ‫" ﹶﻓ ﹶﺬ ْﺭ ُﻫ ْﻢ َﻳ ﺨُﻮ ُ‬
‫ﺐ ﻳُﻮِﻓﻀُﻮ ﹶﻥ " ﺍﻟﻨﺼﺐ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﻳﻮﻓﻀﻮﻥ ﻳﺴﺮﻋﻮﻥ ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬ ‫ﺼ ﹴ‬ ‫" ﹶﻛﹶﺄﻧﱠﻬُ ْﻢ ﺇﹺﱃ َﻧ ْ‬
‫ﺽ‬
‫ﳉﺪﱡ ﻋﻠﻰ ﺃﹶﻭﻓﺎ ﹺ‬ ‫ْﳝﺸِﻲ ﺑﻨﹺﺎ ﺍ ِ‬
‫ﺐ " ﻓﻬﻲ ﲨﺎﻋﺔ ‪ ،‬ﻣﺜﻞ ﺭﻫﻦ ﻭﺭﻫﻦ ‪.‬‬ ‫ﺃﻱ ﻋﺠﻠﺔ ﻭﺍﻟﻨﺼﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺼﻨﻢ ﺍﻟﺬﻱ ﻧﺼﺒﻮﻩ ﻭﻣﻦ ﻗﺎﻝ " ﻧُﺼُ ﹴ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻧﻮﺡ‬

‫ﺻﺮﱡﻭﺍ " ﺃﻗﺎﻣﻮﺍ ﻋﻠﻴﻪ ‪.‬‬ ‫" ﹶﺃ َ‬

‫" ﻣَﺎ ﹶﻟ ﹸﻜ ْﻢ ﹶﻻ َﺗ ْﺮﺟُﻮ ﹶﻥ ِﻟﻠِﻪ َﻭﻗﹶﺎﺭﹰﺍ " ﻻ ﲣﺎﻓﻮﻥ ﷲ ﻭﻗﺎﺭﹰﺍ ‪.‬‬
‫" َﻭﹶﻗ ْﺪ َﺧﹶﻠ ﹶﻘﻜﹾﻢ ﹶﺃ ﹾﻃﻮَﺍﺭﹰﺍ " ﻃﻮﺭﹰﺍ ﻛﺬﺍ ﻭﻃﻮﺭﹰﺍ ﻛﺬﺍ ‪.‬‬
‫" َﻣﻜﹾﺮﹰﺍ ﻛﹸﺒﱠﺎﺭﹰﺍ " ﳎﺎﺯﻫﺎ ﻛﺒﲑﹰﺍ ‪ ،‬ﻭﺍﻟﻌﺮﺏ ﻗﺪ ﲢﻮﻝ ﻟﻔﻆ " ﻛﺒﲑ " ﺇﱃ ﻓﻌﺎﻝ ﳐﻔﻔﺔ ﻭﻳﺜﻘﻠﻮﻥ ﻟﻴﻜﻮﻥ ﺃﺷﺪ ﻓﺎﻟﻜﺒﺎﺭ ﺃﺷﺪ ﻣﻦ‬
‫ﺍﻟﻜﹸﺒﺎﺭ ﻭﻛﺬﻟﻚ ﺟُﻤﺎﻝ ﲨﻴﻞ ﻷﻧﻪ ﺃﺷﺪ ﻣﺒﺎﻟﻐﺔ ‪.‬‬
‫" ﹶﻻ َﺗ ﹶﺬﺭُﻥﱠ َﻭﺩّﹰﺍ َﻭ ﹶﻻ ﺳُﻮَﺍﻋﹰﺎ " ﺃﲰﺎﺀ ﺁﳍﺔ ﺃﺻﻨﺎ ﹴﻡ ﻟﺒﻌﺾ ﺍﻟﻌﺮﺏ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ‪.‬‬
‫" ِﻣﻤﱠﺎ َﺧﻄِﻴﺌﹶﺎِﺗ ﹺﻬ ْﻢ " ﻣﻦ ﺧﻄﻴﺌﺎﻬﺗﻢ ‪.‬‬
‫" َﺩﻳﱠﺎﺭﹰﺍ " ﺃﺣﺪﹰﺍ ‪ ،‬ﻳﻘﻮﻟﻮﻥ ‪ :‬ﻟﻴﺲ ﻬﺑﺎ ﺩﻳّﺎﺭ ﻭﻟﻴﺲ ﻬﺑﺎ ﻋﺮﻳﺐ ‪.‬‬
‫" ﺇﻻ َﺗﺒَﺎﺭﹰﺍ " ﺇﻻ ﻫﻼﻛﹰﺎ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳉﻦ‬
 ‫" َﺗﻌَﺎﻟﹶﻰ َﺟﺪﱡ َﺭﺑﱢﻨَﺎ " ﻋﻼ ﻣﻠﻚ ﺭﺑﻨﺎ ﻭﺳﻠﻄﺎﻧﻪ ‪.‬‬
‫" َﺭﻫَﻘﹰﺎ " ﺳﻔﻬﹰﺎ ﻭﻃﻐﻴﺎﻧﹰﺎ ‪.‬‬
‫" ﻛﹸﻨﱠﺎ ﹶﻃﺮَﺍِﺋ َﻖ ِﻗﺪَﺩﹰﺍ " ﻭﺍﺣﺪ ﺍﻟﻄﺮﺍﺋﻖ ﺍﻟﻄﺮﻳﻘﺔ ؛ ﻭﺍﺣﺪ ﺍﻟﻘﺪﺩ ﻗﺪﺓ ﺃﻱ ﺿﺮﻭﺑﹰﺎ ﺃﻭ ﺃﺟﻨﺎﺳﹰﺎ ‪.‬‬
‫" ﺗَ ﺤَﺮﱠﻭْﺍ َﺭ َﺷ َﺪﹰﺍ " ﺗﻮﺧﻮﺍ ﻭﻋﻤﺪﻭﺍ ﻗﺎﻝ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲ ‪:‬‬
‫ﻒ ‪ ...‬ﹶﻃَﺒﻖُ ﺍﻷﺭْﺽ ﲢﺮﱠﻯ ﻭَﺗ ِﺪ ْﺭ‬‫ِﺩ َﳝ ﹲﺔ ﻫَﻄﻼﺀُ ﻓﻴﻬﺎ َﻭ ﹶﻃ ٌ‬
‫" ﻣَﺎ ًﺀ ﹶﻏﺪَﻗﹰﺎ " ﺍﻟﻐﺪﻕ ﺍﻟﻜﺜﲑ ‪.‬‬
‫ﺻﻌَﺪﹰﺍ " ﻣﺼﺪﺭ ﺍﻟﺼﻌﻮﺩ ﻭﻫﻮ ﺃﺷﺪ ﺍﻟﻌﺬﺍﺏ ‪.‬‬ ‫" ﻋَﺬﹶﺍﺑﺎﹰ َ‬
‫" ﻛﹶﺎﺩُﻭﺍ َﻳﻜﹸﻮﻧُﻮ ﹶﻥ َﻋﹶﻠ ْﻴ ِﻪ ِﻟﺒَﺪﹰﺍ " ﲨﺎﻋﺎﺕ ‪ ،‬ﻭﺍﺣﺪﻫﺎ ﻟﺒﺪﺓ ﻭﻛﺬﻟﻚ ﻳﻘﺎﻝ ﻟﻠﺠﺮﺍﺩ ﺍﻟﻜﺜﲑ ؛ ﻗﺎﻝ ﻋﺒﺪ ﻣﻨﺎﻑ ﺑﻦ ﺭﺑﻊ ‪:‬‬
‫ﺕ ﻭﺃﺭﺑﻌ ٍﺔ ‪ ...‬ﺣﱴ ﻛﺄﻥ ﻋﻠﻴﻬ ْﻢ ﺟﺎﺑﻴﹰﺎ ﻟﹺﺒﺪَﺍ‬ ‫ﺻﺎﺑﻮﺍ ﺑﺴﺘﺔ ﺃﺑﻴﺎ ٍ‬
‫ﺍﳉﺎﰊ ﺍﳉﺮﺍﺩ ﺍﻟﺬﻱ ﳚﱯ ﻛﻞ ﺷﻲﺀ ﻳﺄﻛﻠﻪ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳌﺰﻣﻞ‬

‫" ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍ ﹾﻟ ُﻤﺰﱠﻣﱢ ﹸﻞ " ﳎﺎﺯﻫﺎ ‪ :‬ﺍﳌﺘﺰﻣﻞ ‪ ،‬ﺃﺩﻏﻤﺖ ﺍﻟﺘﺎﺀ ﻓﺜﻘﻠﺖ ‪ .‬ﺍﳌﺘﺰﻣﻞ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ‪ :‬ﺍﳌﻠﺘﻒ ﺑﺜﻴﺎﺑﻪ ‪.‬‬
‫" ﺇﻥﱠ ﻧَﺎ ِﺷﹶﺌ ﹶﺔ ﺍﻟ ﹾﻠﹺﻴ ﹺﻞ " ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ ﻭﻫﻲ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻧﺎﺷﺌ ﹰﺔ ﺑﻌﺪ ﻧﺎﺷﺌﺔ ‪.‬‬
‫" ﹶﺃ َﺷﺪﱡ َﻭﻃﹾﺌﹰﺎ " ﻋﻠﻴﻚ ﺃﺷﺪ ﺭﻛﻮﺑﹰﺎ ﻭﻛﻞ ﺷﻲﺀ ﺗﻌﻤﻠﻪ ﻣﻦ ﺳﲑ ﺃﻭ ﺻﻼﺓ ﺑﺎﻟﻠﻴﻞ ﻓﻬﻮ ﺃﺷﺪ ﻭﻃﺌﹰﺎ ﻋﻠﻴﻚ ﻭﻳﻘﺎﻝ ‪ :‬ﻭﻃﺌﻨﺎ‬
‫ﺍﻟﻠﻴﻞ ﻭﻃﺌﹰﺎ ﻓﺮﺍﺷﹰﺎ ﺃﻱ ﻣﻬﺎﺩﹰﺍ ﻷﻧﻪ ﻳﻔﺘﺮﺵ ﺍﻟﻠﻴﻞ ‪.‬‬
‫ﻼ " ﺃﲰﻊ ﻗﻮ ﹰﻻ ‪ ،‬ﺇﻥ ﺍﻟﻠﻴﻞ ﺃﲰﻊ ‪.‬‬ ‫" َﻭﹶﺃﻗﹾ َﻮﻡُ ﻗِﻴ ﹰ‬
‫ﻼ‪.‬‬‫ﻼ " ﻣﻨﻘﻠﺒﹰﺎ ﻃﻮﻳ ﹰ‬ ‫" َﺳﺒْﺤﹰﺎ ﹶﻃﻮﹺﻳ ﹰ‬
‫" ﹶﺃ ْﻧﻜﹶﺎ ﹰﻻ " ﺍﻟﻨﻜﻞ ﺍﻟﻘﻴﺪ ‪.‬‬
‫" ﹶﻃﻌَﺎﻣﹰﺎ ﺫﹶﺍ ﹸﻏﺼﱠ ٍﺔ " ﻻ ﻳﺴﻮﻍ ﰲ ﺍﳊﻠﻖ ‪.‬‬
‫ﻼ " ﻣﻦ ﻫﻠﺘﻪ ﻬﺗﻴﻠﻪ ‪.‬‬ ‫" ﻛﹶﺜِﻴﺒﺎﹰ َﻣﻬﹺﻴ ﹰ‬
‫ﻼ " ﻣﺘﺨﺬﹰﺍ ﺷﺪﻳﺪﹰﺍ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻛ ﻸٌ ﻣﺴﺘﻮ ﺑﻞ ﺃﻱ ﻻ ﻳﺴﺘﻤﺮﺃ ﻭﻛﺬﻟﻚ ﺍﻟﻄﻌﺎﻡ ‪.‬‬ ‫" ﹶﺃﺧْﺬﹰﺍ َﻭﺑﹺﻴ ﹰ‬
‫" ﺍﻟﺴﱠﻤﺎﹸﺀ ﻣُ ْﻨ ﹶﻔ ِﻄ ٌﺮ ﹺﺑ ِﻪ " ﻗﺎﻝ ﺃﺑﻮ ﻋﻤﺮﻭ ‪ :‬ﺍﻟﺴﻤﺎﺀ ﻣﻨﻔﻄﺮﺓ ‪ ،‬ﺃﻟﻘﻰ ﺍﳍﺎﺀ ﻷﻥ ﳎﺎﺯﻫﺎ ﺍﻟﺴﻘﻒ ‪ ،‬ﺗﻘﻮﻝ ‪ :‬ﻫﺬﺍ ﲰﺎﺀ ﺍﻟﺒﻴﺖ‬
‫ﻭﻗﺎﻝ ﻗﻮﻡ ‪ :‬ﻗﺪ ﺗﻠﻘﻲ ﺍﻟﻌﺮﺏ ﻣﻦ ﺍﳌﺆﻧﺚ ﺍﳍﺎﺁﺕ ﺍﺳﺘﻐﻨﺎﺀ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻣﻬﺮﺓ ﺿﺎﻣﺮ ﻭﺍﻣﺮﺃﺓ ﻃﺎﻟﻖ ؛ ﻭﺍﳌﻌﲎ ﻣﺘﺸﻘﻘﺔ ‪.‬‬
‫" ﹶﺃ ْﺩﻧَﻰ " ﺃﻗﺮﺏ ‪.‬‬
‫ﺠﺪُﻭ ُﻩ ِﻋ ْﻨ َﺪ ﺍﻟﻠﹼ ِﻪ ﻫُ َﻮ َﺧﻴْﺮﹰﺍ " ﲡﺪﻭﻩ ﻋﻨﺪ ﺍﷲ ﺧﲑﹰﺍ ‪.‬‬
‫" َﺗ ﹺ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳌﺪﺛﺮ‬

‫" ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍ ﹾﻟ ُﻤﺪﱠﺛﱢ ُﺮ " ﳎﺎﺯﻫﺎ ‪ :‬ﺍﳌﺘﺪﺛﺮ ﺍﻟﻨﺎﺋﻢ ﺍﻟﺬﻱ ﻳﺘﺪﺛﺮ ﺛﻮﺑﻪ ‪.‬‬
 ‫ﺴَﺘﻜﹾﺒِﺜﺮُ " ﺭﻓﻊ ﻳﻘﻮﻝ ‪ :‬ﻻ ﲤﻨﻦ ﻣﺴﺘﻜﺜﺮﹰﺍ ﺻﻔﺔ ‪ ،‬ﻟﻴﺲ ﻟﻪ ﻫﺎ ﻫﻨﺎ ﻬﻧﻲٌ ‪.‬‬ ‫" ﹶﻻ َﺗ ْﻤُﻨ ْﻦ َﺗ ْ‬
‫ﲑ " ﻣﺜﻞ ﻋﺼﻴﺐ ﻭﻋﺼﺒﺼﺐ ‪.‬‬ ‫ﺴٌ‬‫" َﻋ ِ‬
‫" ﻣَﺎ ﹰﻻ َﻣ ْﻤﺪُﻭﺩﹰﺍ " ﻛﺜﲑﹰﺍ ‪.‬‬
‫" ﻵﻳﹺﺎﺗِﻨَﺎ ﻋَﻨﻴﺪﹰﺍ " ﻣﻌﺎﻧﺪﹰﺍ ﻵﻳﺎﺗﻨﺎ ‪ ،‬ﻛﺎﻟﺒﻌﲑ ﺍﻟﻌﻨﻮﺩ ﻭﻗﺎﻝ ﺍﳊﺎﺩﻱ ‪:‬‬
‫ﺖ ﻓﺎﺟﻌﻼﱐ ﻭﺳَﻄﺎ ‪ ...‬ﺇﱐ ﻛﺒﲑٌ ﻻ ﺃﹸﻃﻴﹺﻖ ﺍﻟ ُﻌﻨﱠﺪﺍ‬ ‫ﺇﺫﺍ ﻧﺰﻟ ُ‬
‫ﺴ َﺮ " ﻛﺮﻩ ﻭﺟﻬﻪ ﻭﻗﺎﻝ ﺗﻮﺑﺔ ‪:‬‬ ‫ﺲ َﻭَﺑ َ‬ ‫" َﻋَﺒ َ‬
‫ﻭﻗﺪ ﺭﺍﺑﲏ ﻣﻨﻬﺎ ﺻُﺪﻭﺩٌ ﺭﺃﻳﺘُﻪ ‪ ...‬ﻭﺇﻋﺮﺍ ﺿُﻬﺎ ﻋﻦ ﺣﺎﺟﱵ ﻭﺑُﺴُﻮﺭُﻫﺎ‬
‫ﺸ ﹺﺮ " ﻣﻐﲑﺓ ﻗﺎﻝ ﺍﳊﺎﺩﻱ ‪:‬‬ ‫" ﻟﹶﻮﱠﺍﺣَﺔﹲ ِﻟ ﹾﻠَﺒ َ‬
‫ﻳﺎ ﺑﻨﺖ ﻋﻤﱢﻲ ﻻ َﺣﻨﹺﻲ ﺍﳍﻮﺍﺟ ُﺮ‬
‫" ﻭَﺍﻟﹾﻠﻴﻞﹺ ﺇ ﹾﺫ ﹶﺃ ْﺩَﺑ َﺮ " ﺇﺫ ﺃﺩﺑﺮ ﺍﻟﻨﻬﺎﺭ ﻓﻜﺎﻥ ﰲ ﺁﺧﺮﻩ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺩﺑﺮﱐ ﺟﺎﺀ ﺧﻠﻔﻲ ﻭﺇﺫﺍ ﺃﺩﺑﺮ ﺇﺫﺍ ﻭﱃ ‪ .‬ﻗﺎﻟﺖ ﺃﻡ ﺑﲏ ﺯﻳﺎﺩ‬
‫ﺍﻟﺮﺑﻴﻊ ﻭﻗﻴﺲ ﻭﻋﻤﺎﺭﺓ ﻭﺃﻧﺲ ﻟﻘﻴﺲ ﺑﻦ ﺯﻫﲑ ﻭﻗﺪ ﺃﺧﺬ ﲞﻄﺎﻡ ﲨﻠﻬﺎ ﻟﻴﺬﻫﺐ ﻬﺑﺎ ‪ :‬ﺃﻳﻦ ﺿﻞ ﺣﻠﻤﻚ ﻳﺎ ﻗﻴﺲ ﻭﺍﷲ ﻟﺌﻦ‬
‫ﺩﺑﺮﺕ ﰊ ﻫﺬﻩ ﺍﻷﻛﻤﺔ ﻻ ﻳﻜﻮﻥ ﺑﻴﻨﻚ ﻭﺑﲔ ﺑﲏ ﺯﻳﺎﺩ ﺻﻠﺢ ﺃﺑﺪﹰﺍ ﻭﺣﺴﺒﻚ ﻣﻦ ﺷﺮ ﲰﺎﻋﻪ ‪ ،‬ﻓﺮﺩﻫﺎ ﺇﱃ ﻣﻮﺿﻌﻬﺎ ﻭﻋﺮﻑ‬
‫ﻣﺎ ﻓﻴﻬﺎ ‪.‬‬
‫" ُﺣ ُﻤ ٌﺮ ﻣُﺴَْﺘﻨْ ِﻔ َﺮﺓﹲ " ﻣﺬﻋﻮﺭﺓ ‪ ،‬ﻣﺴﺘﻨﻔﺮﺓ ﻧﺎﻓﺮﺓ ‪.‬‬
‫ﺴ َﻮ َﺭ ﹲﺓ " ﺍﻷﺳﺪ ‪.‬‬ ‫" ﹶﻗ ْ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‬

‫ﺲ ﺍﻟﻠﹼﻮﱠﺍ َﻣ ِﺔ " ﳎﺎﺯﻫﺎ ﺃﻗﺴﻢ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻗﺴﻢ ﺑﺎﻟﻨﻔﺲ ﺍﻟﻠﻮﺍﻣﺔ ‪.‬‬
‫ﺴﻢُ ﺑﹺﺎﻟﻨﱠ ﹾﻔ ﹺ‬
‫ﺴﻢُ ﹺﺑَﻴ ْﻮ ﹺﻡ ﺍ ﹾﻟِﻘﻴَﺎ َﻣ ِﺔ َﻭ ﹶﻻ ﺃﹸ ﹾﻗ ِ‬
‫" ﹶﻻ ﺃﹸ ﹾﻗ ِ‬
‫ﺼﺮُ " ﺇﺫﺍ ﺷﻖ ﺍﻟﺒﺼﺮ ﻭﻗﺎﻝ ﺍﻟﻜﻼﰊ ‪:‬‬ ‫ﻕ ﺍﻟَﺒ َ‬ ‫" ﻓﺈﺫﹶﺍ َﺑ ﹺﺮ َ‬
‫ﻕ‬
‫ﺢ ﺭﺍﻏﺒﹰﺎ ‪ ...‬ﺃﻋﻄﻴﺘﻪ ﻋِﻴﺴﹰﺎ ﺻِﻬﺎﺑﹰﺎ ﹶﻓﺒَﺮ ْ‬ ‫ﳌﱠﺎ ﺃﹶﺗﺎﻧﹺﻲ ﺍﺑﻦ ﺻَُﺒْﻴ ﹴ‬
‫ﻒ ﺍ ﹾﻟ ﹶﻘ َﻤﺮُ " ﻭﻛﺴﻒ ﺍﻟﻘﻤﺮ ﻭﺍﺣﺪ ‪ ،‬ﺫﻫﺐ ﺿﻮﺀﻩ ‪.‬‬ ‫ﺴ َ‬ ‫" َﻭ َﺧ َ‬
‫ﺲ ﻭَﺍ ﹾﻟ ﹶﻘ َﻤﺮُ " ﻟﺘﺬﻛﲑ ﺍﻟﻘﻤﺮ ‪.‬‬
‫" َﻭﺟُ ِﻤ َﻊ ﺍﻟﺸﱠ ْﻤ ُ‬
‫" ﹶﻻ َﻭ َﺯ َﺭ " ﻻ ﺟﺒﻞ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺬﺋﺒﺔ ‪.‬‬
‫ﹶﻟ َﻌ َﻤﺮُﻙ ﻣﺎ ﻟﻠِﻔﱴ ﻣِﻦ َﻭ َﺯ ْﺭ ‪ ...‬ﻣﻦ ﺍﳌﻮﺕ ﻳُﻨﺠﻴُﻪ ﻭﺍﻟ ِﻜَﺒ ْﺮ‬
‫ﲑ ﹲﺓ " ﺟﺎﺀﺕ ﻫﺬﻩ ﺍﳍﺎﺀ ﰲ ﺻﻔﺔ ﺍﻟﺬﻛﺮ ﻛﻤﺎ ﺟﺎﺀﺕ ﰲ ﺭﻭﺍﻳﺔ ﻭﻋﻼﻣﺔ ﻭﻃﺎﻏﻴﺔ ‪.‬‬ ‫ﺼَ‬‫" َﺑ ﹺﻞ ﺍ ِﻹْﻧﺴَﺎ ﹸﻥ َﻋﻠﹶﻰ َﻧ ﹾﻔﺴِﻪ َﺑ ِ‬
‫" َﻣﻌَﺎﺫِﻳ َﺮﻩُ " ﻣﺎ ﺍﻋﺘﺬﺭ ﺑﻪ ﻣﻦ ﺷﻲﺀ ‪.‬‬
‫" ﻓﹶﺈﺫﹶﺍ ﹶﻗ َﺮ ﹾﺃﻧَﺎ ُﻩ ﻓﺎﺗﱠﹺﺒ ْﻊ ﻗﹸﺮْﺁَﻧﻪُ " ﺍﺗﺒﻊ ﲨﻌﻪ ﻓﺈﺫﺍ ﻗﺮﺃﻧﺎﻩ ‪ :‬ﲨﻌﻨﺎﻩ ‪ ،‬ﻭﻫﻲ ﻣﻦ ﻗﻮﻝ ﺍﻟﻌﺮﺏ ‪ :‬ﻣﺎ ﻗﺮﺃﺕ ﻫﺬﻩ ﺍﳌﺮﺃﺓ ﺳﻠ ًﻰ ﻗﻂ ‪.‬‬
‫ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﻛﻠﺜﻮﻡ ‪:‬‬
‫ﱂ ﺗَﻘﹾﺮﺃ َﺟﻨﹺﻴﻨﹰﺎ‬
‫ﺿ َﺮ ﹲﺓ " ﻳﻘﺎﻝ ‪ :‬ﻧﻀﺮ ﺍﷲ ﻭﺟﻬﻚ ﻭﻗﺪ ﻧﻀﺮ ﻭﺟﻬﻚ ‪.‬‬ ‫" ﻭُﺟُﻮﻩٌ َﻳ ْﻮ َﻣِﺌ ٍﺬ ﻧَﺎ ِ‬
‫" ﻓﹶﺎِﻗ َﺮ ﹲﺓ " ﺍﻟﻔﺎﻗﺮﺓ ﺍﻟﺪﺍﻫﻴﺔ ﻭﻫﻮ ﺍﻟﻮﺳﻢ ﺍﻟﺬﻱ ﻳﻔﻘﺮ ﻋﻠﻰ ﺍﻷﻧﻒ ‪.‬‬
‫ﺖ ﺍﻟﺘﱠﺮﺍِﻗ َﻲ " ﺻﺎﺭﺕ ﺍﻟﻨﻔﺲ ﻣﻦ ﺗﺮﺍﻗﻴﻪ ‪.‬‬ ‫" َﺑﹶﻠ َﻐ ِ‬
 ‫ﻕ " ﻣﻦ ﻳﺮﻗﻰ ‪.‬‬ ‫" ﻭَﻗﻴ ﹶﻞ َﻣ ْﻦ ﺭَﺍ ﹴ‬
‫ﻕ " ﻣﺜﻞ ﴰﺮﺕ ﻋﻦ ﺳﺎﻗﻬﺎ ‪.‬‬ ‫ﻕ ﺑﹺﺎﻟﺴﱠﺎ ﹺ‬‫ﺖ ﺍﻟﺴﱠﺎ ُ‬ ‫" ﻭﺍ ﹾﻟَﺘﻔﱠ ِ‬
‫ﺻﻠﹼﻰ " ﱂ ﻳﺼﺪﻕ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳﺼﻞ ‪ " ،‬ﻻ " ﻫﺎ ﻫﻨﺎ ﰲ ﻣﻮﺿﻊ " ﱂ " ﻗﺎﻝ ﻃﺮﻓﺔ ‪:‬‬ ‫ﻕ َﻭ ﹶﻻ َ‬ ‫ﺻﺪﱠ َ‬ ‫ﻼ َ‬ ‫" ﹶﻓ ﹶ‬
‫ﺲ ﻻ ﺃﻓﺄﻧﺎ ﻧﹺﻬﺎﺑَﻪ ‪ ...‬ﻭﺃﹶﺳﻴﺎﻓﹸﻨﺎ َﻳ ﹾﻘﻄِﺮﻥ ﻣِﻦ ﹶﻛ ْﺒﺸِﻪ ﺩَﻣﺎ‬ ‫ﻭﺃﻱﱡ ﺧَﻴ ﹴ‬
‫" َﻳَﺘ َﻤﻄﱠﻰ " ﺟﺎﺀ ﳝﺸﻲ ﺍﳌﻄﻴﻄﺎ ﻭﻫﻮ ﺃﻥ ﻳﻠﻘﻰ ﺑﻴﺪﻳﻪ ﻭﻳﺘﻜﻔﺄ ‪.‬‬
‫ﻚ ﹶﻓﹶﺄ ْﻭﻟﹶﻰ " ﺗﻮﻋﺪ ‪.‬‬ ‫" ﹶﺃﻭْﱃ ﹶﻟ َ‬
‫ﻯ " ﻻ ﻳﻨﻬﻰ ﻭﻻ ﻳﺆﻣﺮ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺃﺳﺪﻳﺖ ﺣﺎﺟﱵ ﺗﺮﻛﺘﻬﺎ ‪.‬‬ ‫" ﹶﺃ ﹾﻥ ﻳُ ْﺘ َﺮ َﻙ ﺳُﺪ ً‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫" ﺳﻮﺭﺓ َﻫ ﹾﻞ ﹶﺃﺗَﻰ َﻋﻠﹶﻰ ﺍﻹ ْﻧﺴَﺎ ِﻥ "‬
‫" َﻫ ﹾﻞ ﹶﺃﺗَﻰ َﻋﻠﹶﻰ ﺍﻹ ْﻧﺴَﺎ ِﻥ " ﳎﺎﺯﻫﺎ ‪ :‬ﻗﺪ ﺃﺗﻰ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ‪ ،‬ﻟﻴﺲ ﺑﺎﺳﺘﻔﻬﺎﻡ ﻭﳜﻔﻖ ﺫﻟﻚ ﻗﻮﻝ ﺃﰊ ﺑﻜﺮ ‪ :‬ﻟﻴﺘﻬﺎ ﻛﺎﻧﺖ‬
‫ﲤﺖ ﻓﻠﻢ ﻧﺒﺘﻞ ‪.‬‬
‫ﺝ " ﺧﻠﻄﲔ ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬ ‫" ﹶﺃ ْﻣﺸَﺎ ﹴ‬
‫ﺝ‬
‫ﻣﻦ ﺩ ﹴﻡ ﹶﺃﻣْﺸﺎ ﹺ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺫﺅﻳﺐ ‪:‬‬
‫ﺞ‬
‫ﻂ ﺑﻪ َﻣﺸِﻴ ُ‬ ‫ﻑ ﺍﻟﻨﱠﺼْﻞ ﺳِﻴ ﹶ‬ ‫ﻛﺄﻥ ﺍﻟﺮﱢﻳﺶ ﻭﺍﻟﻔﹸﻮﻗَﻴ ْﻦ ﻣﻨﻪ ‪ ...‬ﺧِﻼ َ‬
‫ﺴَﺘﻄِﲑﹰﺍ " ﻓﺎﺷﻴﹰﺎ ‪.‬‬ ‫" َﺷﺮﱡﻩُ ُﻣ ْ‬
‫" َﻋﺒُﻮﺳﹰﺎ ﺍﻟﻌﺒﻮﺱ ﻭﺍﻟﻘﻤﻄﺮﻳﺮ ﻭﺍﻟﻘﻤﺎﻃﺮ ﻭﺍﻟﻌﺼﻴﺐ ﻭﺍﻟﻌﺼﻴﺐ ﺃﺷﺪ ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﻷﻳﺎﻡ ﻭﻃﻮﻟﻪ ﰲ ﺍﻟﺒﻼﺀ ‪.‬‬
‫ﺖ ﹸﻗﻄﹸﻮﹸﻓﻬَﺎ " ﲦﺎﺭﻫﺎ ‪.‬‬ ‫" َﻭﺫﹸﻟﱢﹶﻠ ْ‬
‫ﺸﻜﹸﻮﺭﹰﺍ " ﻋﻤﻠﻜﻢ ‪.‬‬ ‫" َﺳ ْﻌﻴُﻜ ْﻢ َﻣ ْ‬
‫" ﹶﻻ ُﺗ ِﻄ ْﻊ ِﻣ ْﻨﻬُﻢ ﺁﺛِﻤﹰﺎ ﺃ ْﻭ ﹶﻛﻔﹸﻮﺭﹰﺍ " ﻟﻴﺲ ﻫﺎ ﻫﻨﺎ ﲣﻴﲑ ﺃﺭﺍﺩ ﺁﲦﹰﺎ ﻭﻛﻔﻮﺭﹰﺍ ‪.‬‬
‫ﻼ " ﺃﻱ ﻗﺪﺍﻣﻬﻢ ﻗﺎﻝ ﻣﺴﺎﻭﺭ ﺑﻦ ﲪﺌﺎﻥ ﻣﻦ ﺑﲏ ﺭﺑﻴﻌﺔ ﺍﺑﻦ ﻛﻌﺐ ‪:‬‬ ‫" َﻭﺭَﺍ َﺀ ُﻫ ْﻢ َﻳﻮْﻣﹰﺎ ﹶﺛﻘِﻴ ﹰ‬
‫ﱵ ‪ ...‬ﻭﹶﻗ ْﻮﻣِﻲ ﺗَﻤﻴﻢٌ ﻭﺍﻟﻔﹶﻼﺓﹸ ﻭﺭﺍﺋﻴﺎ‬ ‫ﺃﺗﺮﺟﻮ ﺑﻨﻮ َﻣﺮْﻭﺍ ﹶﻥ َﺳ ْﻤﻌِﻲ ﻭﻃﺎﻋ ﹺ‬
‫ﺐ ﺃﻭ ﻣﻦ‬
‫ﺃﻱ ﻗﺪﺍﻣﻲ " ﹶﺃ ْﺳ َﺮ ُﻫ ْﻢ " ﺷﺪﺓ ﺍﳋﻠﻖ ‪ ،‬ﻳﻘﺎﻝ ﻟﻠﻔﺮﺱ ‪ :‬ﺷﺪﻳﺪ ﺍﻷﺳﺮ ﺷﺪﻳﺪ ﺍﳋﻠﻖ ﻭﻛﻞ ﺷﻲﺀ ﺷﺪﺩﺗﻪ ﻣﻦ ﻗﺘ ﹴ‬
‫ﻏﺒﻴﻂ ﻓﻬﻮ ﻣﺄﺳﻮﺭ ‪.‬‬
‫ﲔ ﹶﺃ َﻋﺪﱠ ﹶﻟ ُﻬ ْﻢ َﻋﺬﹶﺍﺑﹰﺎ ﺃﹶﻟﻴﹺﻤﹰﺎ " ﺍﻧﺘﺼﺐ ﺑﺎﳉﻮﺍﺭ ﻭﻻ ﻳﺪﺧﻞ ﺍﻟﻈﺎﳌﲔ ﰲ ﺭﲪﺘﻪ ‪.‬‬
‫" ﻳُ ْﺪ ِﺧﻞﹸ َﻣ ْﻦ َﻳﺸَﺎ ُﺀ ﻓِﻲ َﺭ ْﺣ ِﻤﺘِﻪ ﻭَﺍﻟﻈﱠﺎِﻟ ِﻤ َ‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳌﺮﺳﻼﺕ‬

‫ﺕ " ﻫﻲ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻳﺢ ‪.‬‬ ‫ﻼ ِ‬ ‫ﻗﻮﻟﻪ " ﺍﻟﹾﻤُﺮْ َﺳ ﹶ‬

‫" ُﻋﺮْﻓﹰﺎ " ﻳﺘﺒﻊ ﺑﻌﻀﻪ ﺑﻌﻀﹰﺎ ﻳﻘﺎﻝ ‪ :‬ﺟﺎﺀﻭﱐ ﻋﺮﻓﹰﺎ ‪.‬‬
‫ﺕ َﻋﺼْﻔﹰﺎ " ﺍﻟﺮﻳﺢ ‪.‬‬ ‫ﺻﻔﹶﺎ ِ‬ ‫" ﻓﹶﺎ ﹾﻟﻌَﺎ ِ‬
‫ﺽ ِﻛﻔﹶﺎﺗﹰﺎ " ﺃﻱ ﻭﺍﻋﻴﺔ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻫﺬﺍ ﺍﻟﻨﺤﻲ ﻛﻔﺖ ‪ ،‬ﻭﻫﺬﺍ ﻛﻔﻴﺖ ‪.‬‬
‫ﺠَﻌ ﹺﻞ ﺍﻷ ْﺭ َ‬‫" ﹶﺃﹶﻟ ْﻢ َﻧ ْ‬
 ‫ﻗﺎﻝ " ﹶﺃ ْﺣﻴَﺎ ًﺀ َﻭﹶﺃ ْﻣﻮَﺍﺗﹰﺎ " ﻣﻨﻪ ﻣﺎ ﻳﻨﺒﺖ ﻭﻣﻨﻪ ﻣﺎ ﻻ ﻳﻨﺒﺖ ‪.‬‬
‫" ﻣَﺎ ًﺀ ﻓﹸﺮَﺍﺗﺎﹶ " ﻋﺬﺑﹰﺎ ‪.‬‬
‫ﺕ ﺻُﻔﺮٌ " ﺳﻮﺩ ‪ ،‬ﲨﻞ ﺃﺻﻔﺮ ؛ ﺃﺳﻮﺩ ‪.‬‬ ‫" ﹺﺟﻤَﺎﻟﹶﺎ ٌ‬
‫" َﻭ ﹶﻻ ﻳُ ْﺆ ﹶﺫﻥﹸ ﹶﻟ ُﻬ ْﻢ ﻓَﻴ َﻌ ْﺘ ﹶﺬ ﹺﺭﻭُ ﹶﻥ " ﻣﺮﻓﻮﻋﺔ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻋﻢ ﻳﺘﺴﺎﺀﻟﻮﻥ‬

‫" ﻭَﺟَﻌَﻠﹾﻨَﺎ َﻧ ْﻮ َﻣ ﹸﻜ ْﻢ ﺳُﺒَﺎﺗﹰﺎ " ﻟﻴﺲ ﲟﻮﺕ ‪ ،‬ﺭﺟﻞﹲ ﻣﺴﺒﻮﺕٌ ﻓﻴﻪ ﺭﻭﺡ ‪.‬‬
‫" َﻭﻫﱠﺎﺟﹰﺎ " ﺍﻟﻮﻫﺎﺝ ﺍﻟﻮﻗﺎﺩ ‪.‬‬
‫" ﹶﺃﻟﹾﻔﺎﻓﹰﺎ " ﻣﻠﺘﻔﺔ ﻣﻦ ﺍﻟﺸﺠﺮ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﺧﻼﻝ " ﻓﺄﻟﻔﺎﻓﺎ " ﲨﻊ ﺍﳉﻤﻊ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺟﻨﺔ ﻟﻔﺎﺀ ﻭﺟﻨﺎﻥ ﻟﻒٌ ﻭﲨﻊ ﻟﻒ ﺃﻟﻔﺎﻑ ‪.‬‬
‫" َﺑﺮْﺩﹰﺍ ﻭَﻻ ﺷَﺮَﺍﺑﺎﹰ " ﻧﻮﻣﹰﺎ ﻭﻻ ﺷﺮﺍﺑﹰﺎ ﻗﺎﻝ ﺍﻟﻜﻨﺪﻱ ‪:‬‬
‫ﺼﺪﱠﻧﹺﻲ ﻋﻨﻬﺎ ﻭﻋﻦ ﻗﹸﺒﻠﹶﺘﻬﺎ ﺍﻟَﺒ ْﺮﺩُ‬ ‫ﹶﻓ َ‬
‫ﺃﻱ ﺍﻟﻨﻌﺎﺱ ‪.‬‬
‫" ﺟَﻤﻴﻤﹰﺎ " ﻣﺎﺀ " َﻭ ﹶﻏﺴﱠﺎﻗﹰﺎ " ﻭﻫﻮ ﻣﺎ ﳘﻰ ﺃﻱ ﺳﺎﻝ ﻭﻳﻘﺎﻝ ‪ :‬ﻗﺪ ﻏﺴﻘﺖ ﻣﻦ ﺍﻟﻌﲔ ﻭﻣﻦ ﺍﳉﺮﺡ ﻭﻳﻘﺎﻝ ‪ :‬ﻋﻴﻨﻪ ﺗﻐﺴﻖ ﺃﻱ‬
‫ﺗﺴﻴﻞ ‪.‬‬
‫" َﺟﺰَﺍ ًﺀ َﻭﻓﹶﺎﻗﹶﺎ " ﺃﻱ ﺛﻮﺍﺑﺎﹰ ؛ ﻭﻓﻘﹰﺎ ‪ ،‬ﻫﺬﺍ ﻭﻓﻖ ﻫﺬﺍ ﺃﻱ ﻣﺜﻠﻪ ‪.‬‬
‫" ِﻛﺬﱠﺍﺑﹰﺎ " ﺃﺷﺪ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﳘﺎ ﻣﺼﺪﺭ ﺍﳌﻜﺎﺫﺑﺔ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻓﺼﺪَﻗﺘُﻬﺎ ﻭﻛﺬﹶﺑﺘُﻬﺎ ‪ ...‬ﻭﺍﳌﺮ ُﺀ َﻳ ْﻨﻔﹸﻌﻪ ﻛِﺬﺍﺑُﻪُ‬
‫ﻼ‪.‬‬ ‫" ﻛﺄﺳﹰﺎ ﺩِﻫﺎﻗﹰﺎ " ﻣ ﹰ‬
‫" َﻋﻄﹶﺎ ًﺀ ِﺣﺴَﺎﺑﹰﺎ " ﺃﻱ ﺟﺰﺍﺀ ﻭﳚﻲﺀ ‪ :‬ﺣﺴﺎﺑﹰﺎ ﻛﺎﻓﻴﹰﺎ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺃﻋﻄﺎﱐ ﻣﺎ ﺃﺣﺴﺒﲏ ﺃﻱ ﻛﻔﺎﱐ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ‬

‫ﺕ ﹶﻏﺮْﻗﹰﺎ " ﺍﻟﻨﺠﻮﻡ ﺗﻨﺰﻉ ﺗﻄﻠﻊ ﰒ ﺗﻐﻴﺐ ﻓﻴﻪ ﻭﻫﻲ " ﺍﻟﻨﱠﺎ ِﺷﻄﹶﺎﺕ َﻧﺸْﻄﹰﺎ " ﻛﺎﳊﻤﺎﺭ ﺍﻟﻨﺎﺷﻂ ﻳﻨﺸﻂ ﻣﻦ ﺑﻠﺪ ﺇﱃ‬ ‫" ﻭﺍﻟﻨﱠﺎ ﹺﺯﻋَﺎ ِ‬
‫ﺑﻠﺪ ﻭﺍﳍﻤﻮﻡ ﺗﻨﺸﻂ ﺻﺎﺣﺒﻬﺎ ﻗﺎﻝ ﳘﻴﺎﻥ ﺑﻦ ﻗﺤﺎﻓﺔ ‪:‬‬
‫ﰊ ﹶﻃﻮْﺭﹰﺍ ﻭ ﹶﻃﻮْﺭﹰﺍ ﻭﺍﺳﻄﺎ‬ ‫ﺖ ﻫُﻤﻮﻣِﻲ َﺗ ْﻨﺸِﻂ ﺍﳌﹶﻨﺎ ِﺷﻄﹶﺎ ‪ ...‬ﺍﻟﺸﱠﺎ َﻡ ﹺ‬ ‫ﺃﹶﻣﺴ ْ‬
‫ﺴَﺒ ﺤُﻮ ﹶﻥ " ‪.‬‬
‫ﻚ َﻳ ْ‬
‫ﺲ ﻭَﺍ ﹾﻟ ﹶﻘ َﻤ َﺮ ﹸﻛ ﱞﻞ ﻓِﻲ ﹶﻓﹶﻠ َ‬
‫" ﻭﺍﻟﺴﱠﺎﺑﹺ ﺤَﺎﺕِ َﺳﺒْﺤﹰﺎ " ﻫﻲ ﺃﻳﻀﹰﺎ ﺍﻟﻨﺠﻮﻡ ؛ " ﻭﺍﻟﺸﱠ ْﻤ َ‬
‫ﺕ ﹶﺃﻣْﺮﹰﺍ " ‪.‬‬
‫" ﻓﹶﺎﳌﹾﺪَُﺑﺮﱢﹶﺍ ِ‬
‫" َﻳ ْﻮ َﻡ َﺗ ْﺮﺟُﻒُ ﺍﻟﺮﱠﺍ ﹺﺟ ﹶﻔﺔﹸ " ﺃﻱ ﺍﻟﻘﻴﺎﻣﺔ ‪.‬‬
‫" َﺗ ْﺘَﺒﻌُﻬﺎ ﺍﻟﺮﱠﺍ ِﺩﹶﻓﺔﹸ " ﻛﻞ ﺷﻲﺀ ﺑﻌﺪ ﺷﻲﺀ ﻳﺮﺩﻓﻪ ﻓﻬﻮ ﺍﻟﺮﺍﺩﻓﺔ ﺍﻟﺼﻴﺤﺔ ﺍﻟﺜﺎﻧﻴﺔ ‪.‬‬
‫" ﺃﹶﺋِﻨﱠﺎ ﹶﻟ َﻤﺮْﺩُﻭﺩُﻭ ﹶﻥ ﻓِﻲ ﺍﹾﻟ ﺤَﺎِﻓ َﺮ ِﺓ " ﻣﻦ ﺣﻴﺚ ﺟﺌﻨﺎ ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ‪ :‬ﺭﺟﻊ ﻓﻼﻥ ﰲ ﺣﺎﻓﺮﺗﻪ ﻣﻦ ﺣﻴﺚ ﺟﺎﺀ ﻭﻋﻠﻰ ﺣﺎﻓﺮﺗﻪ ﻣﻦ‬
‫ﺣﻴﺚ ﺟﺎﺀ ‪.‬‬
‫" ﻧَﺎ ِﺧ َﺮ ﹰﺓ " ﻭﳔﺮﺓ ﺳﻮﺍﺀ ﻋﻈﻢ ﳔﺮٌ ﺑﺎﻝ ‪.‬‬
 ‫" ﺍﻟﺴﱠﺎﻫِﺮﺓ " ﺍﻟﻔﻼﺓ ﻭﻭﺟﻪ ﺍﻷﺭﺽ ﻗﺎﻝ ﺃﻣﻴﺔ ﺑﻦ ﺃﰊ ﺍﻟﺼﻠﺖ ‪:‬‬
‫ﻭﻓﻴﻬﺎ ﳊ ُﻢ ﺳﺎﻫﺮ ٍﺓ َﻭ ْﲝ ﹴﺮ ‪ ...‬ﻭﻣﺎ ﻓﺎﻫُﻮﺍ ﺑﻪ ﹶﻟﻬُﻢُ ﻣﻘﻴ ُﻢ‬
‫ﺃﻱ ﺗﻜﻠﻤﻮﺍ ‪.‬‬
‫ﺱ " ﺍﳌﺒﺎﺭﻙ ‪.‬‬ ‫" ﺍﳌﹸ ﹶﻘﺪﱠ ﹺ‬
‫ﻯ ﺟﻌﻠﻪ ﻣﺮﺗﲔ ﻣﺼﺪﺭ ﻗﺎﻝ‬
‫ﲎ ﻃِﻮ ً‬
‫ﻯ ﻣﻀﻤﻮﻣﺔ ﻭﻣﻜﺴﻮﺭﺓ ﻓﻤﻦ ﱂ ﻳﻨﻮﱠﻥ ﺟﻌﻠﻪ ﺍﲰﹰﺎ ﻣﺆﻧﺜﹰﺎ ﻭﻣﻦ ﻧﻮﱠﻥ ﺟﻌﻠﻪ ِﺛ ً‬ ‫ﻯ " ﻭﻃِﻮ ً‬ ‫" ﻃﹸﻮ ً‬
‫ﻋﺪﻱ ﺑﻦ ﺯﻳﺪ ﺍﳌﺒﺎﺩﻱ ‪:‬‬
‫ﻚ ﺍﳌﺘﺮﺩﱢ ِﺩ‬
‫ﻯ ﻣِﻦ ﹶﻏﻴﱢ ِ‬ ‫ﺃﹶﻋﺎِﺫ ﹶﻝ ﺇﹺﻥ ﺍﻟﻠﻮﻡ ﰲ ﻏﲑ ﻛﹸﻬْﻨﻪ ‪َ ...‬ﻋﻠﹶﻰ ﻃِﻮ ً‬
‫ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ‪ :‬ﻃﻮﻯ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ‪ :‬ﺛﻨًﻰ ‪.‬‬
‫ﺶ ﻟﹶﻴْﻠﹶﻬَﺎ " ﺃﻇﻠﻢ ﻭﻛﻞ ﺃﻏﻄﺶ ﻻ ﻳﺒﺼﺮ ‪.‬‬ ‫" ﹶﺃ ﹾﻏ ﹶﻄ َ‬
‫ﺿ ﺤَﺎﻫَﺎ " ﺿﻮﺀﻫﺎ ﺑﺎﻟﻨﻬﺎﺭ ‪.‬‬ ‫ﺝ ُ‬ ‫" َﻭﹶﺃ ْﺧ َﺮ َ‬
‫ﻚ َﺩﺣَﺎﻫَﺎ " ﺑﺴﻄﻬﺎ ‪ ،‬ﻳﻘﻮﻝ ‪ :‬ﺩﺣﻮﺕ ﻭﺩﺣﻴﺖ ‪.‬‬ ‫ﺽ َﺑ ْﻌ َﺪ ﹶﺫِﻟ َ‬
‫" ﻭَﺍ َﻷ ْﺭ َ‬
‫" ﹶﺃﻳّﺎ ﹶﻥ ُﻣ ْﺮﺳَﺎﻫَﺎ " ﻣﺮﺳﺎﻫﺎﻣﻨﻬﺎﻫﺎ ‪ ،‬ﻣﺮﺳﻰ ﺍﻟﺴﻔﻴﻨﺔ ﺣﻴﺚ ﺗﻨﺘﻬﻰ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻋﺒﺲ‬

‫ﺼﺪﱠﻯ " ﺗﻌﺮﺽ ﻟﻪ ‪.‬‬

‫ﻗﻮﻟﻪ ‪َ " :‬ﺗ َ‬
‫" َﺗﹶﻠﻬﱠﻰ " ﺗﻐﺎﻓﻞ ﺑﻐﲑﻩ ‪.‬‬
‫" ﺇﻧَﻬَﺎ َﺗ ﹾﺬ ِﻛ َﺮ ﹲﺓ ﻓ َﻤ ْﻦ ﺷَﺎ َﺀ ﹶﺫ ﹶﻛ َﺮﻩُ " ﻓﻤﻦ ﺷﺎﺀ ﺫﻛﺮﻩ ﺍﻟﻘﺮﺁﻥ ‪.‬‬
‫" ﹺﺑﹶﺄْﻳﺪِﻱ َﺳ ﹶﻔﺮَﺓ " ﺃﻱ ﻛﺘﺒﺔ ﻭﺍﺣﺪﻫﺎ ﺳﺎﻓﺮ ‪.‬‬
‫" ﹸﺛﻢﱠ ﺃﹶﻣﺎَﺗﻪُ ﹶﻓﹶﺄﻗﹾَﺒ َﺮﻩُ " ﺃﻣﺮ ﺑﺄﻥ ﻳﻘﱪ ﻗﺎﻟﺖ ﺑﻨﻮ ﲤﻴﻢ ﻟﻌﻤﺮ ﺑﻦ ﻫﺒﲑﺓ ﳌﺎ ﻗﺘﻞ ﺻﺎﱀ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ‪ :‬ﺃﻗﱪﻧﺎ ﺻﺎﳊﹰﺎ ﻗﺎﻝ ‪:‬‬
‫ﺩﻭﻧﻜﻤﻮﻩ ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺪﻓﻦ ﺑﻴﺪﻩ ﻫﻮ ﺍﻟﻘﺎﺑﺮ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﺵ ﻭﱂ َﻳ ْﻨﻘﹶﻞ ﺇﹺﱃ ﻗﺎﹺﺑ ﹺﺮ‬‫ﺤﺮﹺﻫﺎ ‪ ...‬ﻋﺎ َ‬ ‫ﻟﻮ ﺃﹶﺳَﻨﺪْﺕ ﻣﻴْﺘﹰﺎ ﺇﱃ َﻧ ْ‬
‫ﺸ َﺮﻩُ " ﺃﺣﻴﺎﻩ ‪ ،‬ﻭﻟﻨﺸﺮ ﺍﳌﻴﺖ ﺣﻴﻲ ﻧﻔﺴﻪ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬ ‫" ﹶﺃﻧْ َ‬
‫ﺖ ﺍﻟﻨﺎﺷ ﹺﺮ‬‫ﺱ ﳑﺎ ﺭﺃﻭﺍ ‪ ...‬ﻳﺎ ﻋ ﺠَﺒﺎ ِﻟﻠ َﻤﻴﱢ ِ‬‫ﺣﱴ ﻳﻘﻮ ﹶﻝ ﺍﻟﻨﺎ ُ‬
‫" َﺣﺪَﺍِﺋ َﻖ ﹸﻏﻠﹾﺒﹰﺎ " ﻳﻘﺎﻝ ‪ :‬ﳔﻠﺔ ﻭﺷﺠﺮﺓ ﻏﻠﺒﺎﺀ ﺇﺫﺍ ﻛﺎﻧﺖ ﻏﻠﻴﻈﺔ ‪.‬‬
‫" ﻓﹶﺎ ِﻛ َﻬ ﹰﺔ َﻭﹶﺃﺑّﹰﺎ " ﻭﺃﻣﺎ ﺍﻷﺏ ﻛﻞ ﻣﺮﻋﻰ ﻟﻠﻬﻮﺍﻡ ‪.‬‬
‫" ﺗَﺮْﻫَﻘﹸﻬَﺎ ﹶﻗﺘَﺮ ﹰﺓ " ﺍﻟﻐﱪﺓ ‪.‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺇﺫﺍ ﺍﻟﺸﻤﺲ ﻛﻮﺭﺕ‬

‫ﺕ " ﻣﺜﻞ ﺗﻜﻮﻳﺮ ﺍﻟﻌﻤﺎﻣﺔ ‪ ،‬ﺗﻠﻒ ﻓﺘﻤﺤﻰ ‪.‬‬

‫ﺲ ﹸﻛﻮﱢ َﺭ ْ‬
‫" ﺇﺫﹶﺍ ﺍﻟﺸّ ْﻤ ُ‬
‫ﺕ " ﻳﻘﺎﻝ ‪ :‬ﺍﻧﻜﺪﺭ ﻓﻼﻥ ﺍﻧﺼﺐ ‪ ،‬ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬ ‫" ﺍ ْﻧ ﹶﻜ َﺪ َﺭ ْ‬
 ‫ﺼ َﺮ َﺧ ﹺﺮﺑْﺎ ﹶﻥ ﻓﹶﻀﺎ ٍﺀ ﻓﺎْﻧ ﹶﻜ َﺪ ْﺭ‬
‫ﹶﺃْﺑ َ‬
‫ﺖ " ﻭﺃﺩ ﻭﻟﺪﻩ ﺣﻴﹰﺎ ﻗﺎﻝ ﺍﻟﻔﺮﺯﺩﻕ ‪:‬‬ ‫" ﻭﺇﹶﺫﺍ ﺍﻟﹾﻤَﻮْﺀُﻭﺩَﺓﹸ ﺳُِﺌﹶﻠ ْ‬
‫ﻭﻣﻨّﺎ ﺍﻟﺬﻱ َﻣﻨَﻊ ﺍﻟﻮﺍﺋﺪﺍﺕِ ‪ ...‬ﻭﺃﺣﻴﺎ ﺍﻟ َﻮﺋِﻴ َﺪ ﻓﻠﻢ ﻳُﻮﹶﺃ ِﺩ‬
‫ﻭﻫﻮ ﺻﻌﺼﻌﺔ ﺑﻦ ﻧﺎﺟﻴﺔ ﺟﺪﻩ ‪.‬‬
‫ﺖ " ﺃﺩﻧﻴﺖ ‪.‬‬ ‫ﳉﻨﱠﺔﹸ ﺃﹸ ْﺯِﻟ ﹶﻔ ْ‬
‫" ﻭَﺇﺫﹶﺍ ﺍ ﹶ‬
‫ﺲ " ﻫﻲ ﺍﻟﻨﺠﻮﻡ ‪.‬‬ ‫ﳉﻮَﺍ ﹺﺭ ﺍﻟﻜﹸَﻨ ﹺ‬ ‫ﺲﺍﹶ‬ ‫ﻼ ﹸﺃﻗِﺴ ُﻢ ﺑﺎﳋﹸﻨﱠ ﹺ‬ ‫" ﹶﻓ ﹶ‬
‫ﺲ " ﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺇﺫﺍ ﺃﻗﺒﻠﺖ ﻇﻠﻤﺎﺅﻩ ‪ ،‬ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺇﺫﺍ ﻭﱃ ﺃﻻ ﺗﺮﺍﻩ ‪.‬‬ ‫ﺴَﻌ َ‬ ‫" ﻭَﺍﻟﻠﹾﻴﻞﹺ ﺇﺫﹶﺍ َﻋ ْ‬
‫ﺲ " ﻗﺎﻝ ﻋﻠﻘﻤﺔ ﺑﻦ ﻗﺮﻁ ‪:‬‬ ‫ﺢ ﺇﹺﺫﹶﺍ َﺗﻨْﻔ َ‬ ‫ﻗﺎﻝ " ﻭَﺍﻟﺼﱡْﺒ ﹺ‬
‫ﺴ َﻌﺴَﺎ‬
‫ﺢ ﳍﺎ ﺗَﻨﻔﹼﺴﺎ ‪ ...‬ﻭﺍﳒﺎﺏ ﻋﻨﻬﺎ ﻟﻴﻠﻬﺎ ﻭ َﻋ ْ‬ ‫َﺣﺘﱠﻰ ﺇﺫﹶﺍ ﺍﻟﺼﱡ ْﺒ ُ‬
‫ﺿﻨﹺﲔ " ﻳﻀﻦ ﺑﻪ ﻭﻳﻀﻦ ‪.‬‬ ‫ﲔ " ﺃﻱ ﻣﺘﻬﻢ ‪ .‬ﻭ " َ‬ ‫ﺐ ﹺﺑ ﹶﻈﹺﻨ ﹴ‬ ‫" َﻭﻣَﺎ ﻫُ َﻮ َﻋﻠﹶﻰ ﺍﻟ َﻐ ْﻴ ﹺ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺇﺫﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧﻔﻄﺮﺕ‬

‫ﺕ " ﺃﺛﲑﺕ ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﻟﻠﺮﺟﻞ ‪ :‬ﺑﻌﺜﺮﺕ ﺣﻮﺿﻰ ‪ ،‬ﺟﻌﻠﺖ ﺃﺳﻔﻠﻪ ﺃﻋﻼﻩ ‪.‬‬ ‫" ﺑُ ْﻌِﺜ َﺮ ْ‬
‫" ﰒﱠ ﻣَﺎ ﹶﺃ ْﺩﺭَﺍ َﻙ ﻣَﺎ َﻳ ْﻮﻡُ ﺍﻟﺪﱢﻳ ﹺﻦ " ﺗﻮﻋﺪ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻭﻳﻞ ﻟﻠﻤﻄﻔﻔﲔ‬

‫ﲔ " ﺍﳌﻄﻔﻒ ﺍﻟﺬﻱ ﻻ ﻳﻮﰲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﻨﺎﺱ ‪.‬‬ ‫" ﻭَﻳْﻞﹲ ﻟِﻠﻤُ ﹶﻄﻔﱢ ِﻔ َ‬
‫" ﻭَﺇ ِﺫﹶﺍ ﻛﹶﺎﻟﻮُﻫﻢْ ﹶﺃ ْﻭ َﻭ َﺯﻧُﻮ ُﻫ ْﻢ " ﺇﺫﺍ ﻛﺎﻟﻮﺍ ﳍﻢ ﺃﻭ ﻭﺯﻧﻮﺍ ﳍﻢ ‪ ،‬ﻗﺎﻝ ﺧﻔﺎﻑ ‪:‬‬
‫َﻳﺼِﻴﺪُﻙ ﻗﺎﻓﻼ ﻭﺍﳌ ﺦﱡ ﺭﺍ ُﺭ‬
‫ﲔ " ﰲ ﺣﺒﺲ ِﻓﻌﱢﻴﻞ ﻣﻦ ﺍﻟﺴﺠﻦ ﻛﻤﺎ ﻳﻘﺎﻝ ‪ :‬ﻓﺴﱢﻴﻖ ﻣﻦ ﺍﻟﻔﺴﻖ ‪.‬‬ ‫" ﹶﻟﻔِﻲ ِﺳ ﺠﱢ ﹴ‬
‫" ﻣَﺮْﻗﹸﻮﻡٌ " ﻣﻜﺘﻮﺏ ‪.‬‬
‫" ﹶﻛ ﻼﱠ َﺑ ﹾﻞ ﺭَﺍ ﹶﻥ َﻋﻠﹶﻰ ﹸﻗﻠﹸﻮﹺﺑ ﹺﻬ ْﻢ " ﻏﻠﺐ ﻋﻠﻰ ﻗﻠﺒﻪ ﻭﺍﳋﻤﺮ ﺗﺮﻳﻦ ﻋﻠﻰ ﻋﻘﻞ ﺍﻟﺴﻜﺮﺍﻥ ﻭﺍﳌﻮﺕ ﻳﺮﻳﻦ ﻋﻠﻰ ﺍﳌﻴﺖ ﻗﺎﻝ ﺃﺑﻮ ﺯﺑﻴﺪ‬
‫‪:‬‬
‫ﺖ ﺑﻪ ﺍﹾﻟﺨَﻢ ‪ُ ...‬ﺭ ﻭﺃﻟﹼﺎ ﺗﺮﻳﻨﻪ ﺑﺎﻧﻘﺎﺀ‬ ‫ﰒ ﳌﺎ ﺭَﺁ ُﻩ ﺭﺍﻧ ْ‬
‫ﻀ َﺮ ﹶﺓ ﺍﻟﻨﱠﻌِﻴﻢﹺ " ﻣﺼﺪﺭ " ﻧﺎﺿﺮﺓ " ‪.‬‬ ‫" َﻧ ْ‬
‫" َﺭﺣِﻴﻖ " ﺍﻟﺮﺣﻴﻖ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﻏﺶ ‪ ،‬ﺭﺣﻴﻖ ﻣﻌﺮﻕ ﻣﻦ ﻣﺴﻚ ﺃﻭ ﲬﺮ ‪.‬‬
‫" َﻣ ﺨُﺘﻮ ﹴﻡ " ﻟﻪ ﺧﺘﺎﻡ ‪ .‬ﻋﺎﻗﺒﺔ ﺭﻳﺢ " ﺧِﺘﺎ ْﻣﻪُ " ﻋﺎﻗﺒﺘﻪ ‪.‬‬
‫" ﻣﻦ ﺗَﺴْﻨﹺﻴﻢﹴ " ﻣﻌﺮﻓﺔ ‪.‬‬
‫ﻗﺎﻝ " ﻋَﻴْﻨﺎﹰ " ﻓﺠﺎﺀﺕ ﻧﻜﺮﺓ ﻓﻨﺼﺒﺘﻬﺎ ﺻﻔﺔ ﳍﺎ ‪.‬‬
‫" َﻫ ﹾﻞ ﹸﺛﻮﱢﺏ ﺍﹾﻟ ﹸﻜﻔﹼﺎ ُﺭ " ﻫﻞ ﺟﻮﺯﻱ ‪. . .‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
 ‫ﺳﻮﺭﺓ ﺇﺫﺍ ﺍﻟﺴﻤﺎﺀ ﺍﻧﺸﻘﺖ‬

‫ﺖ " ﺃﺫﻧﺖ ‪ :‬ﺍﺳﺘﻤﻌﺖ ﻗﺎﻝ ﺭﺅﺑﺔ ‪:‬‬ ‫ﺖ ِﻟ َﺮﺑﱢﻬﺎ َﻭ ُﺣﻘﱢ ْ‬

‫" ﻭَﺍ ِﺫَﻧ ْ‬
‫ﺕ ﺑﺴُﻮﺀ ﻋﻨﺪﻫﻢ ﺃﺫﻧﻮﺍ‬
‫ﺕ ﺑﻪ ‪ ...‬ﻭﺇﻥ ﺫﹸﻛﺮ ُ‬‫ﺻﻢﱞ ﺇﺫﺍ ﺳَﻤﻌﻮﺍ ﺧﲑﹰﺍ ﺫﹸﻛﺮ ُ‬ ‫ُ‬
‫ﺣﻘﺖ ‪ :‬ﺣﻖ ﳍﺎ ‪.‬‬
‫ﻚ ﻛﹶﺎﺩِﺡٌ " ﻳﻘﺎﻝ ‪ :‬ﻓﻼﻥ ﻳﻜﺪﺡ ﰲ ﻋﻴﺸﻪ ﻗﺎﻝ ‪:‬‬ ‫" ﹺﺇﻧﱠ َ‬
‫ﻭﻃﻮﻝ ﺍﻟﺪﻫﺮ ﻳﻜﺪَﺡ ﰲ ﺳَﻔﺎ ﹺﻝ‬
‫" ﹶﻇﻦﱠ ﹶﺃ ﹾﻥ ﹶﻟ ْﻦ َﻳ ﺤُﻮ َﺭ " ﺃﻥ ﻟﻦ ﻳﺮﺟﻊ ‪.‬‬
‫" ﻣَﺎ َﻭ َﺳ َﻖ " ﻣﺎ ﻋﻼ ﻓﻠﻢ ﳝﺘﻨﻊ ﻣﻨﻪ ﺷﻲﺀ ﻓﺈﺫﺍ ﺟﻠﻞ ﺍﻟﻠﻴﻞ ﺍﳉﺒﺎﻝ ﻭﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﺒﺤﺎﺭ ﻭﺍﻷﺭﺽ ﻓﺄﲨﻌﺖ ﻟﻪ ﻓﻘﺪ ﻭﺳﻘﻬﺎ ‪،‬‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ‪:‬‬
‫ﺕ ﻟﻮ ﻭَﺟﺪﻥ ﺳﺎﺋﻘﺎ‬ ‫ﻣُﺴَْﺘﻮْﺳِﻘﺎ ٍ‬
‫ﺴ َﻖ " ﺇﺫﺍ ﰎ ‪.‬‬
‫" ﻭَﺍ ﹾﻟ ﹶﻘ َﻤ ﹺﺮ ﺇﺫﹶﺍ ﺍﺗﱠ َ‬
‫" ﹶﻟَﺘﺮْ ﹶﻛﺒُﻦﱠ ﹶﻃﺒْﻘﹰﺎ َﻋ ْﻦ ﹶﻃَﺒ ﹴﻖ " ﺃﻱ ﻟﺘﺮﻛﱭ ﺳﻨﺔ ﺍﻷﻭﻟﲔ ﻭﺳﻨﺔ ﻣﻦ ﻛﺎﻥ ﻗﺒﻠﻜﻢ ‪.‬‬
‫" ﹶﺃ ْﻋﹶﻠﻢُ ﲟَﺎ ﻳُﻮﻋُﻮ ﹶﻥ " ﻛﻤﺎ ﻳﻮﻋﻰ ﺍﳌﺘﺎﻉ ‪ ،‬ﻭﻭﻋﺘﻪ ﺃﺫﱐ ‪.‬‬
‫" ﺃﹶﺟْﺮٌ ﹶﻏ ْﻴﺮُ َﻣ ْﻤﻨُﻮ ٍﻥ " ﻟﻴﺲ ﻓﻴﻪ ﻣﻦٌ ﻭﳚﻲﺀ ﺃﻳﻀﹰﺎ " ﳑﻨﻮﻥ " ﻣﻘﻄﻮﻉ ﻭﺍﳊﺒﻞ ﺍﻟﻠﻤﻘﻄﻮﻉ ﳑﻨﻮﻥ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﱪﻭﺝ‬

‫ﺝ " ﻛﻞ ﺑﺮﺝ ﻳﻮﻣﲔ ﻭﺛﻠﺚ ﻭﻫﻮ ﻟﻠﺸﻤﺲ ﺷﻬ ٌﺮ ﻭﻫﻲ ﺍﺛﻨﺎ ﻋﺸﺮ ﺑﺮﺟﹰﺎ ‪ ،‬ﻳﺴﲑ ﺍﻟﻘﻤﺮ ﰲ ﻛﻞ ﺑﺮﺝ ﻳﻮﻣﲔ ﻭﺛﻠﺚ‬ ‫" ﺍ ﹾﻟﺒُﺮﻭ ﹺ‬
‫ﻓﺬﻟﻚ ﲦﺎﻧﻴﺔ ﻭﻋﺸﺮﻭﻥ ﻣﻨﺰﻟﺔ ﰒ ﻳﺴﺘﺴﺮ ﻟﻴﻠﺘﲔ ﻭﳎﺮﻯ ﺍﻟﺸﻤﺲ ﰲ ﻛﻞ ﺑﺮﺝ ﻣﻨﻬﺎ ﺷﻬﺮ ‪.‬‬
‫ﺕ ﺍﻟﹾﻮَﻗﹸﻮﺩِ " ﺟﺮﻫﺎ ﻋﻠﻰ ﺍﻷﻭﻝ ‪.‬‬
‫" ﺍﻟﻨﱠﺎ ﹺﺭ ﺫﹶﺍ ِ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻭﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﻄﺎﺭﻕ‬

‫ﺠ ُﻢ ﺍﻟﺜﱠﺎِﻗﺐُ " ﺍﳌﻀﻲﺀ ‪ ،‬ﺃﺛﻘﺐ ﻧﺎﺭﻙ ﺃﺿﺌﻬﺎ ‪.‬‬ ‫" ﺍﻟﻨﱠ ْ‬

‫ﺲ ﳌﹶﺎ ﻋَﻠﹶﻴْﻬَﺎ ﺣَﺎﻓِﻆﹲ " ﺃﻱ ﺇﻥ ﻛﻞ ﻧﻔﺲ ﻟﻌﻠﻴﻬﺎ ﺣﺎﻓﻆ ‪.‬‬ ‫" ﺇ ﹾﻥ ﻛ ﱡﻞ َﻧ ﹾﻔ ﹴ‬
‫ﺐ " ﻣﻌﻠﻖ ﺍﳊﻠﻰ ﻋﻠﻰ ﺍﻟﺼﺪﺭ ﻗﺎﻝ ﺍﳌﺜﻘﺐ ﺍﻟﻌﺒﺪﻱ ‪:‬‬ ‫" ﺍﻟﺘﱠﺮَﺍِﺋ ﹺ‬
‫ﺐ‬
‫ﺸﻦّ ﻋﻠﻰ َﺗﺮﹺﻳ ﹴ‬
‫ﺐ ُﻳ َ‬ ‫ﻭﻣﻦ ﹶﺫ َﻫ ﹴ‬
‫ﺕ ﺍﻟﺮﱠ ْﺟ ﹺﻊ " ﺍﳌﺎﺀ ﻗﺎﻝ ﺍﳌﺘﻨﺨﻞ ﻳﺼﻒ ﺍﻟﺴﻴﻒ ‪:‬‬ ‫" ﺫﹶﺍ ِ‬
‫ﺥ ﰲ ﳏﺘ ﹶﻔ ﹴﻞ ﻳَﺨﺘﻠِﻲ‬
‫ﺾ ﻛﺎﻟﺮﱠ ْﺟ ﹺﻊ ﺭَﺳﻮﺏٌ ﺇﺫﺍ ‪ ...‬ﻣﺎ ﺛﺎ َ‬ ‫ﺃﺑْﻴ ُ‬
‫ﻉ " ﻳﺼﺪﻉ ﺑﺎﻟﻨﺒﺎﺕ ‪.‬‬ ‫ﺕ ﺍﻟﺼﱠ ْﺪ ﹺ‬
‫ﺽ ﺫﹶﺍ ِ‬ ‫" ﻭﺍ ْﻷ َﺭ ﹺ‬
‫" َﻭﻣَﺎ ﻫُ َﻮ ﺑﹺﺎ ﹾﻟ َﻬ ْﺰ ﹺﻝ " ﺑﺎﻟﻠﻌﺐ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
 ‫ﺳﻮﺭﺓ ﺳﺒﺢ ﺍﺳﻢ ﺭﺑﻚ ﺍﻷﻋﻠﻰ‬

‫ﺠ َﻌﹶﻠﻪُ ﹸﻏﺜﹶﺎ ًﺀ ﹶﺃ ْﺣﻮَﻯ " ﻫﻴﺠﻪ ﺣﱴ ﻟﺒﺲ ﻓﺠﻌﻠﻪ ﺃﺳﻮﺩ ﻣﻦ ﺍﺣﺘﺮﺍﻗﻪ ﻏﺜﺎﺀ ﻫﺸﻴﻤﹰﺎ ﻭﻫﻮ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ ﺷﺪﺓ ﺧﻀﺮﺗﻪ‬ ‫" ﹶﻓ َ‬
‫ﻭﻛﺜﺮﺓ ﻣﺎﺋﻪ ‪ ،‬ﻳﻘﺎﻝ ﻟﻪ ‪ :‬ﺃﺣﻮﻯ ‪ ،‬ﻗﺎﻝ ﺫﻭ ﺍﻟﺮﻣﺔ ‪:‬‬
‫ﺏ ﻭﺣﻔﱠﺘْﻬﺎ ﺍﻟﺒَﺮﺍﻋِﻴ ُﻢ‬
‫ﺖ ‪ ...‬ﻓﻴﻬﺎ ﺍﻟﺬﱢﻫﺎ ُ‬
‫ﹶﻗ ْﺮﺣَﺎ ُﺀ َﺣﻮﱠﺍﺀ ﺃﹶﺷﺮﺍﻃﻴّﺔﹲ ﻭ ﹶﻛ ﹶﻔ ْ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻐﺎﺷﻴﺔ‬

‫" ِﻣ ْﻦ َﻋ ْﻴ ﹴﻦ ﺁﹺﻧَﻴ ٍﺔ " ﻣﺜﻞ ﲪﻴﻢ ‪.‬‬

‫ﺿﺮﹺﻳ ﹴﻊ " ﺍﻟﻀﺮﻳﻊ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺍﻟﺸﱪﻕ ﺷﺠﺮ ‪.‬‬ ‫" ﺇﻻﹼ ِﻣ ْﻦ َ‬
‫ﺴ َﻤﻊُ ﻓِﻴﻬَﺎ ﹶﻻ ِﻏَﻴ ﹰﺔ " ﻻ ﺗﺴﻤﻊ ﻓﻴﻬﺎ ﻟﻐﻮﹰﺍ ‪.‬‬ ‫" ﹶﻻ َﺗ ْ‬
‫ﺼﻔﹸﻮﹶﻓ ﹰﺔ " ﻭﺍﺣﺪﻫﺎ ﳕﺮﻗﺔ ﻭﻫﻲ ﺍﻟﻮﺳﺎﺋﺪ ‪.‬‬ ‫" َﻧﻤَﺎ ﹺﺭ ﻕُ َﻣ ْ‬
‫" َﻭ َﺯﺭَﺍﹺﺑﻲﱡ ﻣَﺒْﺜﹸﻮﺛﹶﺔﹲ " ﺍﻟﺰﺭﺍﰊ ﺍﻟﺒﺴﻂ ﻭﺍﺣﺪﻬﺗﺎ ﺯﺭﺑﻴﺔ ﻭﺯﺭﰉ ‪ ،‬ﻭﺍﻟﺰﺭﺍﰊ ﰲ ﻟﻐﺔ ﺃﺧﺮﻯ ‪ :‬ﺍﻟﺸﻮﻱ ﺫﻛﻴﺖ ‪.‬‬
‫ﺖ " ﺭﻓﻌﺖ ‪.‬‬ ‫ﺼَﺒ ْ‬
‫ﻒ ﻧُ ِ‬ ‫" ﹶﻛ ْﻴ َ‬
‫ﺖ " ﺑﺴﻄﺖ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺟﺒﻞ ﻣﺴﻄﺢ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﻋﻼﻩ ﺍﺳﺘﻮﺍﺀ ‪.‬‬ ‫ﺤ ْ‬ ‫ﻒ ﺳُ ِﻄ َ‬ ‫" ﹶﻛ ْﻴ َ‬
‫ﺴﻴْ ِﻄ ﹴﺮ " ﲟﺘﺴﻠﻂ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﺗﺴﻴﻄﺮﺕ ﻋﻠﻴﻨﺎ ‪ ،‬ﻭﱂ ﳒﺪ ﻋﻠﻰ ﺗﻘﺪﻳﺮﻫﺎ ﺇﻻ ﻣﺒﻴﻄﺮ ﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔ ‪:‬‬ ‫" ﹺﺑﻤُ َ‬
‫ﻀ ِﺪ‬
‫ﻃﹶﻌْﻦ ﺍﳌﹸَﺒﻴْ ِﻄ ﹺﺮ ﺇﺫ ﻳَﺸْﻔِﻲ ﻣﻦ ﺍﻟ َﻌ َ‬
‫ﻭﱂ ﳒﺪ ﳍﺎ ﺛﺎﻟﺜﹰﺎ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻭﺍﻟﻔﺠﺮ‬

‫" ﻭَﺍﻟﺸﱠﻔﻊﹺ ﻭَﺍﻟﹶﻮﺗْﺮﹺ " ﺍﻟﺸﻔﻊ ﺍﻟﺰﻛﺎﺓ ﻭﻫﻮ ﺍﻟﺰﻭﺝ ﻭﺍﻟﻮﺗﺮ ﺍﳋﺴﺎ ﻭﻫﻮ ﺍﻟﻔﺮﺩ ﻗﺎﻝ ﺍﻟﻜﻤﻴﺖ ‪:‬‬
‫ﺇﺫﺍ ﳓﻦ ﰲ ﺗَﻌﺪﺍﺩ ﺧَﺼﻠﻚ ﱂ ﻧﻘﻞ ‪ ...‬ﺧﺴﹰﺎ ﺃﻭ ﺯَﻛﺎ ﹶﺃ ْﻋَﻴ ْﻴ َﻦ ﻣﻨﺎ ﺍﳌﹸﻌﺪﱢﺩﺍ‬
‫ﺗﺮﻙ ﺍﻟﺘﻨﻮﻳﻦ ﰲ ﺧﺴﺎ ﻭﺯﻛﺎ ﺃﺣﺴﻦ ‪ ،‬ﻭﻗﺪ ﻳﻨﻮﻥ ﺃﻳﻀﹰﺎ ‪ .‬ﻭﻳﻘﻮﻟﻮﻥ ‪ :‬ﺃﻭﺗﺮﺕ ﻭﻭﺗﺮﺕ ‪.‬‬
‫ﺴ ﹺﺮ " ﺍﻟﻌﺮﺏ ﲢﺬﻑ ﻫﺬﻩ ﺍﻟﻴﺎﺀ ﰲ ﻫﺬﻩ ﰲ ﻣﻮﺿﻊ ﺍﻟﺮﻓﻊ ﻭﻣﺜﻞ ﺫﻟﻚ " ﻻ ﺃﺩﺭ " ‪.‬‬ ‫" ﻭَﺍﻟﹼﻠﹾﻴﻞﹺ ﺇﺫﹶﺍ َﻳ ْ‬
‫ﺠ ﹴﺮ " ﻟﺬﻱ ﺣﺠ ﹴﺮ ﻭﻋﻘﻞ ‪.‬‬ ‫ﺴ ٌﻢ ِﻟﺬِﻱ ِﺣ ْ‬ ‫" ﹶﻗ َ‬
‫ﺕ ﺍ ﹾﻟﻌِﻤﺎِﺩ " ﺫﺍﺕ ﺍﻟﻄﻮﻝ ﻭﻳﻘﺎﻝ ‪ :‬ﺭﺟﻞﹲ ﻣﻌﻤﺪٌ ‪.‬‬
‫" ﹺﺑﻌَﺎ ٍﺩ " ﻳﻘﺎﻝ ‪ :‬ﳘﺎ ﻋﺎﺩﺍﻥ ﻋﺎﺩ ﺍﻷﺧﲑﺓ ﻭﻋﺎﺩ ﺍﻷﻭﱃ ﻭﻫﻲ " ﹺﺇ َﺭ َﻡ ﺫﹶﺍ ِ‬
‫ﺨ َﺮ " ﻧﻘﺒﻮﺍ ‪ ،‬ﻭﳚﻮﺏ ﺍﻟﻔﻼﺓ ﺍﻳﻀﹰﺎ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﻭﻳﻘﻄﻌﻬﺎ ‪.‬‬ ‫" ﺟَﺎﺑُﻮﺍ ﺍﻟﺼﱠ ْ‬
‫ﻼ ﹶﻟﻤﱠﺎ " ﺗﻘﻮﻝ ‪ :‬ﳌﻤﺘﻪ ﺃﲨﻊ ﺃﻱ ﺃﺗﻴﺖ ﻋﻠﻰ ﺁﺧﺮﻩ ‪.‬‬ ‫" ﹶﺃ ﹾﻛ ﹰ‬
‫" ﺣُﺒﱠﹰﺎ َﺟﻤّﹰﺎ " ﻛﺜﲑﹰﺍ ﺷﺪﻳﺪﹰﺍ ‪ " :‬ﹶﻓَﻴ ْﻮ َﻣِﺌ ٍﺬ ﻻ ﻳُ َﻌﺬﱢﺏُ َﻋﺬﹶﺍَﺑﻪُ ﹶﺃ َﺣ ٌﺪ " ﻭﻳﻮﻣﺌﺬ ﻻ ﻳﻌﺬﺏ ﻋﺬﺍﺏ ﺍﷲ ﺃﺣﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﺒﻠﺪ‬
 ‫" َﺧﻠﹶﻘ ْﻨﹶﺎ ﺍﻹ ْﻧﺴَﺎ ﹶﻥ ﻓِﻲ ﹶﻛَﺒ ٍﺪ " ﰲ ﺷﺪﺓ ﻗﺎﻝ ﻟﺒﻴﺪ ‪:‬‬
‫ﰲ ﹶﻛَﺒ ِﺪ‬
‫ﺖ ﹶﺃ ْﺭَﺑ َﺪ ﹺﺇ ﹾﺫ ‪ ...‬ﻗﹸﻤْﻨَﺎ ﻭَﻗﺎ َﻡ ﺍﳋﹸﺼﻮ ُﻡ ﹺ‬
‫ﻳﺎ َﻋ ْﻴﻦُ َﻫﻠﹼﹰﺎ َﺑ ﹶﻜ ْﻴ ِ‬
‫" ﻣَﺎ ﹰﻻ ﹸﻟﺒَﺪﹰﺍ " ﻓﻌﻞ ﻣﻦ ﺍﻟﺘﻠﺒﺪ ﻭﻫﻮ ﺍﳌﺎﻝ ﺍﻟﻜﺜﲑ ﺑﻌﻀﻪ ﻋﻠﻰ ﺑﻌﺾ ‪.‬‬
‫" ﺍﻟﱠْﻨ ﺠَﺪ ْﻳ ﹺﻦ " ﺍﻟﻄﺮﻳﻘﲔ ﰲ ﺍﺭﺗﻔﺎﻉ ‪ ،‬ﳒﺪ ﺍﳋﲑ ﻭﳒﺪ ﺍﻟﺸﺮ ‪.‬‬
‫ﺤ َﻢ ﺍ ﹾﻟ َﻌ ﹶﻘَﺒ ﹶﺔ " ﻓﻠﻢ ﻳﻘﺘﺤﻢ ﺍﻟﻌﻘﺒﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﰒ ﻓﺴﺮ ﺍﻟﻌﻘﺒﺔ ﻓﻘﺎﻝ ‪َ " :‬ﻭﻣَﺎ ﹶﺃﺩْﺭﺍ َﻙ ﻣَﺎ ﺍ ﹾﻟﻌَﻘَﺒﺔﹸ ﹶﻓﻚﱡ َﺭﹶﻗَﺒ ٍﺔ ﹶﺃ ْﻭ ﺇﹺﻃﹾﻌَﺎﻡٌ ﻓِﻲ‬ ‫ﻼ ﹶﺃ ﹾﻗَﺘ َ‬
‫" ﹶﻓ ﹶ‬
‫َﻳ ْﻮ ﹴﻡ ﺫِﻱ َﻣﺴْﻐَﺒ ٍﺔ " ﺃﻱ ﳎﺎﻋﺔ ‪.‬‬
‫ﺴﻜِﻴﻨﹰﺎ ﺫﹶﺍ َﻣ ْﺘ َﺮَﺑ ٍﺔ " ﻗﺪ ﻟﺰﻕ ﺑﺎﻟﺘﺮﺍﺏ ‪.‬‬ ‫" ِﻣ ْ‬
‫ﺻ َﺪ ﹲﺓ " ﻣﻄﺒﻘﺔ ‪ ،‬ﺁﺻﺪﺕ ﻭﺃﻭﺻﺪﺕ ﻭﻫﻮ ﺃﻃﺒﻘﺖ ‪.‬‬ ‫" ﻧَﺎﺭٌ ﻣُ ْﺆ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻭﺍﻟﺸﻤﺲ ﻭﺿﺤﺎﻫﺎ‬

‫ﺽ َﻭﻣَﺎ ﹶﻃ ﺤَﺎﻫَﺎ " ﻭﻣﻦ ﻃﺤﺎﻫﺎ ﻭﻣﻦ ﺑﻨﺎﻫﺎ ﺑﺴﻄﻬﺎ ﳝﻴﻨﹰﺎ ﻭﴰﺎ ﹰﻻ ﻭﻣﻦ ﻛﻞ ﺟﺎﻧﺐ ‪.‬‬ ‫" ﻭَﺍﻟﺴﱠﻤَﺎﺀَ َﻭﻣَﺎ َﺑﻨَﺎﻫَﺎ ﻭﺍ َﻷ ْﺭ ﹺ‬
‫ﺏ َﻣ ْﻦ َﺩﺳﱠﺎﻫَﺎ " ﻫﻲ ﻣﻦ ﺩﺳﺴﺖ ﻭﺍﻟﻌﺮﺏ ﺗﻘﻠﺐ ﺣﺮﻭﻑ ﺍﳌﻀﺎﻋﻒ ﺇﱃ ﺍﻟﻴﺎﺀ ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬ ‫" ﺧَﺎ َ‬
‫ﺴ ْﺮ‬
‫َﺗ ﹶﻘﻀﱢ َﻰ ﺍﻟﺒﺎﺯﹺﻱ ﺇﺫﺍ ﺍﻟﺒﺎﺯﹺﻱ ﹶﻛ َ‬
‫ﻭﺇﳕﺎ ﻫﻮ ﺍﻟﻔﻀﺎﺽ ‪ .‬ﻭﺗﻈﻨﻴﺖ ﺇﳕﺎ ﻫﻮ ﺗﻈﻨﻨﺖ ﻭﺭﺟﻞ ﻣﻠﺐ ﻭﺇﳕﺎ ﻫﻮ ﻣﻦ ﺃﻟﺒﺒﺖ ﺃﻱ ﻗﺪ ﺃﻗﻤﺖ ﺑﺎﳌﻜﺎﻥ ﻭﻗﺪ ﺃﻟﺐ ﺍﻟﺮﺟﻞ‬
‫ﻗﺎﻝ ﺍﳌﻀﺮﺏ ﺑﻦ ﻛﻌﺐ ‪:‬‬
‫ﻓﻘﻠﺖ ﳍﺎ ﻓِﻴ ِﺊ ﺇﹺﻟﻴﹺﻚ ﻓﺈﻧﲏ ‪ ...‬ﺣﺮﺍﻡٌ ﻭﺇﱏ ﺑﻌﺪ ﺫﺍﻙ ﻟﹶﺒﻴﺐُ‬
‫ﺃﻱ ﻣﻘﻴﻢ ﺃﻱ ﻣﻊ ﺫﻟﻚ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻭﺍﻟﻠﻴﻞ ﺇﺫﺍ ﻳﻐﺸﻰ‬

‫" ﻭَﻣﺎ َﺧﹶﻠ َﻖ ﺍﻟﺬﱠ ﹶﻛ َﺮ ﻭَﺍﻷﻧْﺜﹶﻰ " ﻭﻣﻦ ﺧﻠﻖ ﺍﻟﺬﻛﺮ ﻭﺍﻷﻧﺜﻰ ‪.‬‬
‫ﺼ ﻼﹶﻫﹶﺎ ﹺﺇﻻﹼ ﺍﻷ ْﺷﻘﹶﻰ " ﻭﺍﻟﻌﺮﺏ ﺗﻀﻊ " ﹶﺃ ﹾﻓَﻌ ﹶﻞ " ﰲ ﻣﻮﺿﻊ " ﻓﺎﻋ ﹴﻞ " ﻗﺎﻝ ﻃﺮﻓﺔ ‪:‬‬ ‫" ﹶﻻ ﻳ ْ‬
‫ﺖ ﻓﻴﻬﺎ ﺑﹶﺄ ْﻭ َﺣ ٍﺪ‬
‫ﺖ ‪ ...‬ﻓﺘﻠﻚ ﺳﺒﻴﻞﹲ ﻟﺴ ُ‬
‫ﺕ َﻭﹺﺇ ﹾﻥ ﹶﺃ ُﻣ ْ‬‫ﺗَﻤﻨّﻰ ﺭﹺﺟﺎﻝﹲ ﺃﻥ ﺃﻣﻮ ُ‬
‫ﺠﺰَﻯ ﺇﻻﹼ ﺍ ْﺑِﺘﻐَﺎ َﺀ َﻭ ْﺟ ِﻪ َﺭﺑﱢ ِﻪ ﺍﻷ ْﻋﻠﹶﻰ " ﺍﺳﺘﺜﲎ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻛﻤﺎ ﻳﺴﺘﺜﲎ ﺍﻟﺸﻲﺀ ﻣﻦ ﺍﻟﺸﻲﺀ ﻟﻴﺲ ﻣﻨﻪ ‪.‬‬
‫" ِﻣ ْﻦ ﹺﻧ ْﻌ َﻤ ٍﺔ ُﺗ ْ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻭﺍﻟﻀﺤﻰ‬

‫" ﻭَﺍﻟﻠﹼﻴْﻞﹺ ﺇﺫﹶﺍ َﺳﺠَﻰ " ﺇﺫﺍ ﺳﻜﻦ ‪ ،‬ﻳﻘﺎﻝ ‪ :‬ﻟﻴﻠﺔ ﺳﺎﺟﻴﺔ ﻭﻟﻴﻠﺔ ﺳﺎﻛﻨﺔ ‪ .‬ﻗﺎﻝ ﺍﳊﺎﺩﻱ ‪:‬‬

‫ﺝ‬
‫ﻕ ِﻣ ﹾﺜﻞﹸ ﻣُﻼ ٍﺀ ﺍﻟﻨﺴّﺎ ْ‬
‫ﺝ ‪ ...‬ﻭ ﹸﻃ ُﺮ ٌ‬
‫ﻳﺎ ﺣَﺒﱠﺬﺍ ﺍﻟﻘﻤﺮﺍﺀ ﻭﺍﻟﻠﻴ ﹸﻞ ﺍﻟﺴﱠﺎ ْ‬
‫ﻚ " ﻣﻦ ﺍﻟﺘﻮﺩﻳﻊ ﻭﻣﺎ ﻭﺩﻋﻚ ﳐﻔﹼﻔﺔﹲ ﻣﻦ ﻭﺩﻋﺖ ﺗﺪﻋﻪ ‪.‬‬ ‫" ﻣَﺎ َﻭﺩﱠ َﻋ َ‬
 ‫" َﻭﻣَﺎ ﹶﻗﻠﹶﻰ " ﺃﺑﻐﺾ ‪.‬‬
‫ﻼ " ﺫﺍ ﻓﻘ ﹴﺮ ‪ ،‬ﻗﺎﻝ ‪:‬‬
‫" ﻋَﺎِﺋ ﹰ‬
‫ﲑ ﻣﺘَﻰ ﻏِﻨﺎﻩُ ‪ ...‬ﻭﻣﺎ ﻳﺪﺭﹺﻱ ﺍﻟ َﻐﹺﻨﻰﱡ ﻣﱴ َﻳﻌِﻴ ﹸﻞ‬
‫ﻭَﻣﺎ َﻳﺪِﺭﻱ ﺍﻟﻔﻘ ُ‬
‫ﺃﻱ ﻳﻔﺘﻘﺮ ‪.‬‬

‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺃﱂ ﻧﺸﺮﺡ‬

‫" ﹺﻭ ْﺯ َﺭ َﻙ " ﺇﲦﻚ ‪.‬‬

‫ﺴ ﹺﺮ ُﻳﺴْﺮﹰﺍ " ﳉﻌﻞ ﺍﻟﺮﺟﺎﺀ ﺃﻋﻈﻢ ﻣﻦ ﺍﳋﻮﻑ ‪.‬‬‫" ﺇﻥﹼ َﻣ َﻊ ﺍ ﹾﻟُﻌ ْ‬
‫ﺑﺴﻢ ﺍﻟﻠﹾﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺳﻮﺭﺓ ﻭﺍﻟﺘﲔ‬
‫ﲔ " ﺟﺒﻞﹲ ‪.‬‬ ‫" ﻭَﻃﻮ ﹺﺭ ﺳِﻴﹺﻨ َ‬
‫ﺴ ﹺﻦ َﺗ ﹾﻘ ﹺﻮ ﹴﱘ " ﰲ ﺃﺣﺴﻦ ﺻﻮﺭ ٍﺓ ‪.‬‬
‫" ﰲ ﹶﺃ ْﺣ َ‬
‫ﲔ " ﺃﻱ ﺃﺭﺫﻝ ﺍﻟﻌﻤﺮ ﻭﺑﺪﻝ ﺣﺎﻻ ﺑﻌﺪ ﺣﺎﻝ ‪.‬‬ ‫" ﹶﺃ ْﺳﹶﻔ ﹶﻞ ﺳَﺎِﻓِﻠ َ‬
‫" ﺃﹶﺟْﺮٌ ﹶﻏ ْﻴﺮُ َﻣ ْﻤﻨُﻮ ٍﻥ " ﻟﻴﺲ ﻓﻴﻪ ﻣﻦٌ ﻭﳚﻮﺯ ﻏﲑ ﻣﻘﻄﻮﻉ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻗﺮﺃ ﺑﺎﺳﻢ ﺭﺑﻚ‬

‫" ﺍ ﹾﻗ َﺮ ﹾﺃ ﺑﹺﺎ ْﺳ ﹺﻢ َﺭﺑﱢﻚ " ﳎﺎﺯﻩ ‪ :‬ﺍﻗﺮﺃ ﺍﺳﻢ ﺭﺑﻚ ‪.‬‬

‫" ﺍﻟﺮﱡ ْﺟﻌَﻲ " ﺍﳌﺮﺟﻊ ﻭﺍﻟﺮﺟﻮﻉ ‪.‬‬
‫ﺻَﻴ ِﺔ " ﻟﻨﺄﺧﺬﻥ ﺑﺎﻟﻨﺎﺻﻴﺔ ﻭﻳﻘﺎﻝ ‪ :‬ﺳﻔﻌﺖ ﺑﻴﺪﻩ ﺃﺧﺬﺕ ﺑﻴﺪﻩ ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻳﺴﻔﻊ ﺑﺮﺟﻞ ﻃﺮﻭﻗﺘﻪ ‪ ،‬ﺑﺎﻟﻨﺎﺻﻴﺔ‬ ‫ﺴﻔﹶﻌﹰﺎ ﺑﹺﺎﻟﻨﱠﺎ ِ‬
‫" ﹶﻟَﻨ ْ‬
‫ﺻَﻴ ٍﺔ ﻛﹶﺎ ِﺫَﺑ ٍﺔ " ﺑﺪﻝﹲ ﻓﺠﺮﻫﺎ ‪.‬‬
‫ﻣﻌﺮﻭﻓﺔ ‪ ،‬ﰒ ﻗﺎﻝ " ﻧَﺎ ِ‬
‫ﻉ ﻧَﺎ ِﺩَﻳﻪُ " ﺃﻫﻞ ﳎﻠﺴﻪ ‪.‬‬ ‫" ﹶﻓ ﹾﻠَﻴ ْﺪ ُ‬
‫ﺲ ﺃﻭ ﺟﺎﻥ ﻳﻘﺎﻝ ‪ :‬ﻓﻼﻥ ﺯﺑﻴﻨﺔ ﻋﻔﺮﻳﺔ ‪.‬‬
‫" ﺍﻟﺰﱠﺑَﺎﹺﻧَﻴ ﹶﺔ " ﻭﺍﺣﺪﻫﻢ ﺯﺑﻴﻨﺔ ﻭﻛﻞ ﻣﺘﻤﺮﺩ ﻣﻦ ﺇﻧ ﹴ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ‬

‫ﻚ ‪ ،‬ﻗﺎﻝ‬
‫ﺉ ﺳﻼﻡٌ ﺃﻱ ﻣﻦ ﻛﻞ ﻣﻠ ٍ‬
‫ﻚ ؛ ﻭﺗﻔﺴﲑ ﺍﻟﻜﻠﱯ ‪ :‬ﻭﻗﺮﺃ ﺍﺑﻦ ﻋﺒﺎﺱ ﻣﻦ ﻛﻞ ﺍﻣﺮ ﹴ‬ ‫ﻼ ٌﻡ " ﻣﻦ ﻛﻞ ﻣﻠ ٍ‬
‫" ﻣِﻦ ﹸﻛﻞﱢ ﹶﺃ ْﻣ ﹴﺮ َﺳ ﹶ‬
‫‪ :‬ﻳﻨﺰﻝ ﺟﱪﻳﻞ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻓﻴﺠﻲﺀ ﻛﻞ ﻣﺆﻣﻦ ﻭﻣﺆﻣﻨﺔ ؛ ﻭﻣﻦ ﻗﺮﺃ " ﻣﻦ ﺃﻣﺮ " ﺍﻧﻘﻄﻊ ﺍﻟﻜﻼﻡ ‪ :‬ﻳﻨﺰﻟﻮﻥ ﺑﻜﻞ ﺃﻣﺮ ﰒ‬
‫ﺑﺪﺃ ﻓﻘﺎﻝ " ﺳَﻼﻡٌ ﻫﻲ " ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
 ‫ﺳﻮﺭﺓ ﱂ ﻳﻜﻦ‬

‫" ُﻣ ْﻨ ﹶﻔﻜﹼﲔ " ﺃﻱ ﺯﺍﺋﻠﲔ " َﺣﺘّﻰ ﺗَﺄِﺗَﻴﻬُﻢُ ﺍ ﹾﻟَﺒﻴﱢَﻨﺔﹸ " ‪.‬‬
‫ﺐ ﹶﻗﻴﱢ َﻤ ﹲﺔ " ﺍﻟﻘﺎﺋﻤﺔ ﺍﻟﻌﺎﺩﻟﺔ ‪.‬‬
‫" ﹸﻛُﺘ ٌ‬
‫" ﺩِﻳ ُﻦ ﺍ ﹾﻟ ﹶﻘﻴﱢ َﻤ ِﺔ " ﺃﺿﺎﻑ ﺍﻟﺪﻳﻦ ﺇﱃ ﺍﳌﺆﻧﺚ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺇﺫﺍ ﺯﻟﺰﻟﺖ‬

‫ﺽ ﹶﺃ ﹾﺛﻘﹶﺎﻟﹶﻬﺎ " ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻴﺖ ﰲ ﺑﻄﻨﻬﺎ ﻓﻬﻮ ﺛﻘﻞ ﳍﺎ ﻭﺇﺫﺍ ﻛﺎﻥ ﻓﻮﻗﻬﺎ ﻓﻬﻮ ﺛﻘﻞ ﻋﻠﻴﻬﺎ ‪.‬‬
‫ﺖ ﺍﻷ ْﺭ ُ‬
‫" َﻭﹶﺃ ْﺧ َﺮ َﺟ ِ‬
‫ﻚ ﹶﺃ ْﻭﺣَﻰ ﻟﹶﻬَﺎ " ﻗﺎﻝ ﺍﻟﻌﺠﺎﺝ ‪:‬‬ ‫" ﹺﺑﹶﺄﻥﱠ َﺭْﺑ َ‬
‫ﺕ‬
‫ﺃ ْﻭﺣَﻰ ﳍﺎ ﺍﻟﻘﺮﺍ َﺭ ﻓﺎﺳﺘ ﹶﻘﺮﱠ ِ‬
‫" ِﻣ ﹾﺜﻘﹶﺎ ﹶﻝ ﹶﺫﺭﱠ ٍﺓ " ﺃﻱ ﺯﻧﺔ ﺫﺭﺓ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻌﺎﺩﻳﺎﺕ‬

‫ﺕ " ﺍﳋﻴﻞ ‪.‬‬ ‫" ﺍ ﹾﻟﻌَﺎ ِﺩﻳَﺎ ِ‬

‫" ﺿﺒْﺤﹰﺎ " ﺃﻱ ﺿﺒﻌﹰﺎ ﺿﺒﺤﺖ ﻭﺿﺒﻌﺖ ﻭﺍﺣﺪ ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ‪ :‬ﺗﻀﺒﺢ ﺗﻨﺤﻢ ﻓﻤﻦ ﻗﺎﻝ ﻫﺬﺍ ﻓﻔﻴﻪ ﺿﻤﲑ ‪.‬‬
‫ﺕ ﹶﻗﺪْﺣﹰﺎ " ﺗﻮﻯ ﺑﺴﻨﺎﺑﻜﻬﺎ ﺍﻟﻨﺎﺭ ‪.‬‬ ‫" ﻓﹶﺎ ﹾﻟﻤُﻮ ﹺﺭﻳَﺎ ِ‬
‫ﺻﺒْﺤﹰﺎ " ﺗﻐﲑ ﻋﻨﺪ ﺍﻟﺼﺒﺎﺡ ‪.‬‬ ‫" ﻓﹶﺎﻟﹾﻤُﻐِﲑَﺍﺕِ ُ‬
‫" ﹶﻓﹶﺄﹶﺛ ْﺮ ﹶﻥ ﹺﺑ ِﻪ َﻧﻘﹾﻌﹰﺎ " ﻓﺮﻓﻌﻦ ﺑﻪ ﻏﺒﺎﺭﹰﺍ ‪ ،‬ﺍﻟﻨﻘﻊ ‪ :‬ﺍﻟﻐﺒﺎﺭ ‪.‬‬
‫" ﹺﺇﻥﱠ ﺍﻟﹾﺈ ْﻧﺴَﺎ ﹶﻥ ِﻟ َﺮﺑﱢ ِﻪ ﻟﹶﻜﹶﻨُﻮﺩٌ " ﻟﻜﻔﻮﺭ ﻭﻛﺬﻟﻚ ﺍﻷﺭﺽ ﺍﻟﻜﻨﻮﺩ ﺍﻟﱵ ﻻ ﺗﻨﺒﺖ ﺷﻴﺌﹰﺎ ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﻚ ﺇﻬﻧﺎ ‪ ...‬ﹸﻛُﻨ ٌﺪ ﻟﻮﺻﻞ ﺍﻟﺰﺍﺋﺮ ﺍﳌﹸﻌﺘﺎ ِﺩ‬
‫ﺙ ﻟﻮﺻِﻠ َ‬ ‫ﺤ ِﺪ ﹾ‬‫ﺙ ﳍﺎ ُﺗ ْ‬ ‫ﹶﺃ ْﺣ ِﺪ ﹾ‬
‫ﺨﹺﻴ ﹺﺮ ﻟﹶﺸَﺪِﻳﺪٌ " ﻭﺇﻧﻪ ﻣﻦ ﺃﺟﻞ ﺣﺐ ﺍﳋﲑ ﻟﺸﺪﻳﺪ ‪ :‬ﻟﺒﺨﻴﻞ ‪ ،‬ﻳﻘﺎﻝ ﻟﻠﺒﺨﻴﻞ ‪ :‬ﺷﺪﻳﺪ ﻭﻣﺘﺸﺪﺩ ‪ ،‬ﻗﺎﻝ ﻃﺮﻓﺔ‬ ‫ﺤﺐﱢ ﺍﹾﻟ َ‬ ‫" َﻭﹺﺇﻧﱠﻪُ ِﻟ ُ‬
‫‪:‬‬
‫ﺕ ﻳﻌﺘﺎﻡ ﺍﻟﻨﻔﻮﺱ ﻭﻳﺼﻄﻔ ﹺﻰ ‪َ ...‬ﻋﻘِﻴﻠﹶﺔ ﻣﺎ ﹺﻝ ﺍﻟﺒﺎﺧﻞ ﺍﳌﺘﺸﺪﱢ ِﺩ‬ ‫ﺃﹶﺭﻯ ﺍﹶﻟﻤْﻮ َ‬
‫ﻭﻳﺮﻭﻯ ‪ :‬ﻳﻌﺘﺎﻡ ﺍﻟﻜﺮﱘ ‪.‬‬
‫" ﺇﺫﹶﺍ ﺑُ ْﻌِﺜ َﺮ ﻣَﺎ ﻓِﻲ ﺍ ﹾﻟﹸﻘﺒُﻮ ﹺﺭ " ﺃﺛﲑ ﻓﺄﺧﺮﺝ ‪.‬‬
‫" ﺣُﺼﱢ ﹶﻞ ﻣَﺎ ﰲ ﺍﻟﺼﱡﺪُﻭ ﹺﺭ " ﻣﻴﺰ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﻟﻘﺎﺭﻋﺔ‬
 ‫ﺵ ﺍﻟﹾﻤَﺒْﺜﹸﻮﺙِ " ﻃﲑ ﻻ ﺑﻌﻮﺽ ﻭﻻ ﺫﺑﺎﺏ ﻫﻮ ﺍﻟﻔﺮﺍﺵ ؛ ﻭﺍﳌﺒﺜﻮﺙ ﺍﳌﺘﻔﺮﻕ ‪.‬‬
‫" ﻛﹶﺎ ﹾﻟ ﹶﻔﺮَﺍ ﹺ‬
‫" ﺍﻟِﻌْﻬﻦ " ﺍﻟﺼﻮﻑ ﺍﻷﻟﻮﺍﻥ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺃﳍﺎﻛﻢ‬

‫ﲔ " ﺃﺿﺎﻑ ﺍﻟﻌﲔ ﺇﱃ ﺍﻟﻴﻘﲔ ﻭﺍﻟﻌﲔ ﻣﺆﻧﺜﺔ ﻭﺍﻟﻴﻘﲔ ﺫﻛﺮ ‪.‬‬‫" َﻋ ْﻴ َﻦ ﺍ ﹾﻟَﻴ ِﻘ ﹺ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺳﻮﺭﺓ ﻭَﺍﻟﹾﻌَﺼﺮﹺ‬

‫ﺕ " ﳎﺎﺯ " ﹺﺇﻥﱠ‬ ‫ﺴ ﹴﺮ ﺇﹺﻻ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﻋﻤِﻠﻮﺍ ﺍﻟﺼﱠﺎِﻟ ﺤَﺎ ِ‬‫ﺴ ﹴﺮ " ﺃﻱ ﻣﻬﻠﻜﺔ ﻭﻧﻘﺼﺎﻥ ﻭﻗﻮ ﻟﻪ " ﹺﺇﻥﹼ ﺍﹾﻟﹺﺈْﻧﺴَﺎ ﹶﻥ ﹶﻟﻔِﻲ ﺧُ ْ‬ ‫" ﻟﻔِﻲ ﺧُ ْ‬
‫ﺍﻟﹾﺈﹺﻧْﺴَﺎﻥﹶ " ﰲ ﻣﻮﺿﻊ " ﺇﹺﻥ ﺍﻷﻧﺎﺳﻲ " ﻷﻧﻪ ﻳﺴﺘﺜﲎ ﺍﳉﻤﻴﻊ ﻣﻦ ﺍﻟﻮﺍﺣﺪ ﻭﺇﳕﺎ ﻳﺴﺘﺜﲎ ﺍﻟﻮﺍﺣﺪ ﻣﻦ ﺍﳉﻤﻴﻊ ‪ ،‬ﻭﻻ ﻳﻘﺎﻝ ‪ :‬ﺇﻥ‬
‫ﺨ ْﻴ ُﺮ َﻣﻨُﻮﻋﹰﺎ ﹺﺇﻻﹼ‬
‫ﺯﻳﺪﹰﺍ ﻗﺎﺩﻡ ﺇﱃ ﻗﻮﻣﻪ ؛ ﻭﰲ ﺁﻳﺔ ﺃﺧﺮﻯ " ﺇﻥﱠ ﺍﻹ ْﻧﺴَﺎ ﹶﻥ ﺧُِﻠ َﻖ ﻫَﻠﻮﻋﹰﺎ ﺇﹺﺫﹶﺍ َﻣﺴﱠﻬُﺚ ﺍﻟﺸﱠﺮﱡ َﺟﺰُﻭﻋﹰﺎ ﻭَﺇﹺﺫﹶﺍ َﻣﺴﱠﻪُ ﺍﹾﻟ َ‬
‫ﲔ " ﻭﺇﳕﺎ ﺟﺎﺯ ﻫﺬﺍ ﻓﻴﻤﺎ ﺃﻇﻬﺮ ﻟﻔﻆ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻪ ﻷﻥ ﻣﻌﻨﺎﻩ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻓﻤﺠﺎﺯﻩ ﳎﺎﺯ ﺃﺣﺪ ‪ ،‬ﻳﻘﻊ ﻣﻌﻨﺎﻩ ﻋﻠﻰ‬ ‫ﺼﻠﹼ َ‬
‫ﺍ ﹾﻟﻤُ َ‬
‫ﺍﳉﻤﻴﻊ ﻭﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ‪ ،‬ﰲ ﺍﻟﻘﺮﺁﻥ " ﻣَﺎ ِﻣ ْﻨ ﹸﻜ ْﻢ ِﻣ ْﻦ ﹶﺃ َﺣ ٍﺪ َﻋ ْﻨﻪُ ﺣَﺎ ﹺﺟﺰﹺﻳﻨَﺾ " ﻭﻗﺎﻝ ﻧﺎﺑﻐﺔ ﺑﲏ ﺫﺑﻴﺎﻥ ‪:‬‬
‫ﺖ ﺟﻮﺍﺑﹰﺎ ﻭﻣﺎ ﺑﺎﻟﺮﺑﻊ ﻣﻦ ﺃﺣ ِﺪ‬ ‫ﻼ ﺃﹸﺳﺎﺋﻠﹸﻬﺎ ‪ ...‬ﻋﻴﱠ ْ‬
‫ﺖ ﻓﻴﻬﺎ ﺃﺻﻴ ﹰ‬ ‫ﻭﻗﻔ ُ‬
‫ﺇﻻ ﺍﻷﻭﺍ ﹺﺭﻱﱠ ﻷﻳﹰﺎ ﻣﺎ ﺃﺑﻴّﻨﻬﺎ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺍﳍﹸﻤَﺰﺓ‬
‫" ﻫُ َﻤ َﺰ ٍﺓ " ﺍﳍﻤﺰﺓ ﺍﻟﺬﻱ ﻳﻐﺘﺎﺏ ﺍﻟﻨﺎﺱ ﻭﻳﻐﻀﻬﻢ ‪ .‬ﻗﺎﻝ ﺍﻷﻋﺠﻢ ‪:‬‬
‫ﺖ ﺍﳍﺎﻣِﺰ ﺍﻟﱡﻠ َﻤ َﺰ ْﻩ‬
‫ُﺗﺪْﱃ ﺑ َﻮﺩﱢﻱ ﺇﺫﺍ ﻻﻗﻴﺘﲏ ﹶﻛﺬِﺑﹰﺎ ‪ ...‬ﻭﺇ ﹾﻥ ﹸﺃ ﹶﻏﻴﱠﺐ ﻓﺄﻧ َ‬
‫ﷲ ﺍ ﹾﻟﻤُﻮﹶﻗ َﺪﺓﹸ " ﻭﻳﻘﺎﻝ ﻟﻠﺮﺟﻞ ﺍﻷﻛﻮﻝ ‪ .‬ﺇﻧﻪ ﳊﻄﻤﺔ ‪.‬‬ ‫" َﻭﻣَﺎ ﹶﺃ ْﺩﺭَﺍ َﻙ ﻣَﺎ ﺍﳊﹸ ﹶﻄ َﻤﺔﹸ " ﻓﺴﺮﻫﺎ ﻓﻘﺎﻝ " ﻧَﺎ ُﺭ ﺍ ِ‬
‫ﺻ َﺪ ﹲﺓ " ﻣﻄﺒﻘﺔ ‪.‬‬ ‫" ﻣُ ْﺆ َ‬
‫" ﻓِﻲ َﻋ َﻤ ٍﺪ " ﻭﰲ ﻋﻤﺪ ﲨﻊ ﺍﻟﻌﻤﺎﺩ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﻒ‬
‫ﺳﻮﺭﺓ ﹶﺃﹶﻟ ْﻢ َﺗ َﺮ ﹶﻛ ْﻴ َ‬
‫" ﻃﹶﻴْﺮًﺍ ﹶﺃﺑَﺎﹺﺑ ْﻴ ﹶﻞ " ﲨﺎﻋﺎﺕ ﰲ ﺗﻔﺮﻗﺔ ‪ ،‬ﺟﺎﺀﺕ ﺍﻟﻄﲑ ﺃﺑﺎﺑﻴﻞ ﻣﻦ ﻫﺎ ﻫﻨﺎ ﻭﻫﺎ ﻫﻨﺎ ‪ ،‬ﻭﱂ ﻧﺮ ﺃﺣﺪﺍ ﳚﻌﻞ ﳍﺎ ﻭﺍﺣﺪﺍ ‪.‬‬
‫" ِﺣ ﺠَﺎ َﺭ ٍﺓ ِﻣ ْﻦ ِﺳ ﺠﱢﻴ ﹴﻞ " ﻫﻮ ﻛﻞ ﺷﻲﺀ ﺷﺪﻳﺪ ‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻘﺒﻞ ‪:‬‬
‫ﺿﺮﺑﹰﺎ ﺗﻮﺍﺻﻰ ﺑﻪ ﺍﻷﺑﻄﺎ ﹸﻝ ِﺳ ﺠﱢﻴﻼ‬
‫ﻒ َﻣ ﹾﺄﻛﹸﻮ ﹴﻝ " ﻭﻫﻮ ﻭﺭﻕ ﺍﻟﺰﺭﻉ ﻫﻮ ﺍﻟﻌﺼﻴﻔﺔ ‪.‬‬ ‫ﺼ ٍ‬ ‫" ﹶﻛ َﻌ ْ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﻹﻳﻼﻑ‬
‫ﺶ " ﺍﻟﻌﺮﺏ ﺗﻘﻮﻝ ‪ :‬ﺁﻟﻔﺖ ﻭﺃﻟﻔﺖ ﺫﺍﻙ ﻟﻐﺘﺎﻥ ﻓﻤﺠﺎﺯ ﻫﺬﺍ ﻣﻦ " ﺃﻟﻔﺖ ﺗﺆﻟﻒ " ﻭﳎﺎﺯ " ﻹﻳﻼﻑ ﻗﺮﻳﺶ "‬ ‫" ﻹِﻳﻠﹶﺎﻑ ﻗﹸ َﺮْﻳ ﹴ‬
‫ﺏ ﺍ ﹾﻟﻔِﻴ ﹺﻞ " ﻹﻳﻼﻑ ﻗﺮﻳﺶ ‪.‬‬
‫ﺻ ﺤَﺎ ﹺ‬
‫ﻚ ﹺﺑﹶﺄ ْ‬
‫ﻒ ﹶﻓ َﻌ ﹶﻞ َﺭﺑﱡ َ‬
‫ﻋﻠﻰ " ﹶﺃﹶﻟ ْﻢ َﺗ َﺮ ﹶﻛ ْﻴ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺳﻮﺭﺓ ﺃﺭﺃﻳﺖ‬

‫ﻚ ﺍﻟﹼﺬِﻱ َﻳ ُﺪ ﻉﱡ ﺍﻟﹾﻴَﺘِﻴﻢَ " ﺩﻋﻌﺘﻪ ﺩﻓﻌﺘﻪ ﻭﺑﻌﻀﻬﻢ ﻳﻘﻮﻝ ‪ :‬ﻳﺪﻉ ﳐﻔﻔﺔ ‪ :‬ﻳﺘﺮﻛﻪ ‪.‬‬ ‫" ﹶﻓ ﹶﺬِﻟ َ‬
‫" َﻳ ْﻤَﻨﻌُﻮ ﹶﻥ ﺍ ﹾﻟﻤَﺎﻋُﻮ ﹶﻥ " ﻫﻮ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻛﻞ ﻣﻨﻔﻌﺔ ﻭﻋﻄﻴﺔ ‪ ،‬ﻗﺎﻝ ﺍﻷﻋﺸﻰ ‪:‬‬
‫ﹺﺑﹶﺄ ْﺟ َﻮ َﺩ ﻣﻨﻪ ﺑﹺﻤﺎﻋُﻮﻧﹺﻪ ‪ ...‬ﺇﺫﺍ ﻣﺎ ﲰﺎﺅُﻫُﻢ ﱂ َﺗِﻐ ْﻢ‬
‫ﻭﺍﳌﺎﻋﻮﻥ ﰲ ﺍﻹﺳﻼﻡ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺰﻛﺎﺓ ﻗﺎﻝ ﺍﻟﺮﺍﻋﻲ ‪:‬‬
‫ﻗﹶﻮْﻡٌ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﳌﹼﺎ َﻳ ْﻤَﻨﻌُﻮﺍ ‪ ...‬ﻣَﺎ ﻋُﻮَﻧ ُﻬ ْﻢ ﻭﻳُﻀﻴﱢﻌﻮﺍ ﺍﻟﺘﻨﺰﻳﻼ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ‪ :‬ﻭﻛﺎﻧﺖ ﱄ ﻧﺎﻗﺔ ﺻﻔﻴﺔ ﻓﻘﺎﻝ ﱄ ﺭﺟﻞ ‪ :‬ﻟﻮ ﻗﺪ ﻧﺰﻟﻨﺎ ﻟﻘﺪ ﺻﻨﻌﺖ ﺑﻨﺎﻗﺘﻚ ﺻﻨﻴﻌﹰﺎ ﺗﻌﻄﻴﻚ ﺍﳌﺎﻋﻮﻥ ﺃﻱ‬
‫ﺗﻨﻘﺎﺩ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺳﻮﺭﺓ ﺍﹾﻟ ﹶﻜ ْﻮﹶﺛ ﹺﺮ‬
‫ﻚ " ﺃﻱ ﻣﺒﻐﻀﻚ ‪.‬‬ ‫" ﹺﺇﻥﱠ ﺷَﺎﹺﻧﹶﺌ َ‬
‫" ﻫُ َﻮ ﺍﻟﹾﺄْﺑﺘَﺮ " ﺍﻟﺬﻱ ﻻ ﻋﻘﺐ ﻟﻪ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺳﻮﺭﺓ ﹸﻗ ﹾﻞ ﻳَﺎ ﺃﹶﻳﱡﻬَﺎ ﺍ ﹾﻟﻜﹶﺎِﻓﺮُﻭ ﹶﻥ‬
‫" ﹶﻻ ﹶﺃ ْﻋﺒُﺪُ ﻣَﺎ َﺗ ْﻌُﺒﺪُﻭ ﹶﻥ َﻭ ﹶﻻ ﹶﺃ ْﻧُﺘ ْﻢ ﻋَﺎﹺﺑﺪُﻭ ﹶﻥ ﻣَﺎ ﹶﺃ ْﻋﺒُﺪُ " ﺃﻱ ﻻ ﺃﻋﺒﺪ ﺍﻵﻥ ﻣﺎ ﺗﻌﺒﺪﻭﻥ ﻭﻻ ﺃﺟﻴﺒﻜﻢ ﻓﻴﻤﺎ ﺑﻘﻰ ﺃﻥ ﺃﻋﺒﺪ ﻣﺎ‬
‫ﺗﻌﺒﺪﻭﻥ ﻭﻻ ﺃﻧﺘﻢ ﻋﺎﺑﺪﻭﻥ ﻣﺎ ﺃﻋﺒﺪ ‪ ،‬ﺇﻻ ﺃﻧﻪ ﰲ ﺍﻟﺘﻤﺜﻴﻞ ﺃﻥ ﺍﻟﻜﺎﻓﺮﻳﻦ ﺩﻋﻮﺍ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﻥ ﻳﻌﺒﺪ‬
‫ﺁﳍﺘﻬﻢ ﻭﻳﻌﺒﺪﻭﻥ ﻫﻢ ﺇﻟﻪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻓﻴﻤﺎ ﻣﻀﻰ ﻭﺍﻵﻥ ﻓﺄﻧﺰﻝ ﺍﷲ ﻋﻠﻴﻪ ﻻ ﺃﻋﺒﺪ ﻣﺎ ﺗﻌﺒﺪﻭﻥ‬
‫ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﻻ ﺃﻧﺘﻢ ﻋﺎﺑﺪﻭﻥ ﻣﺎ ﺃﻋﺒﺪ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ‪.‬‬
‫" َﻭ ﹶﻻ ﹶﺃﻧَﺎ ﻋَﺎﺑﹺﺪٌ ﻣَﺎ َﻋَﺒ ْﺪ ﹾﰎ " ﺍﻵﻥ ﻣﺎ ﺃﻋﺒﺪ ‪ ،‬ﺃﻱ ﻻ ﺃﻋﺒﺪ ﺍﻵﻥ ﻣﺎ ﺗﻌﺒﺪﻭﻥ ﻭﻻ ﺃﺟﻴﺒﻜﻢ ﻓﻴﻤﺎ ﺑﻘﻰ ﺃﻥ ﺃﻋﺒﺪ ﻣﺎ ﺗﻌﺒﺪﻭﻥ ‪" .‬‬
‫َﻭ ﹶﻻ ﹶﺃ ْﻧُﺘ ْﻢ ﻋَﺎﹺﺑﺪُﻭ ﹶﻥ ﻣَﺎ ﹶﺃ ْﻋﺒُﺪُ " ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﷲ‬
‫ﺼﺮُ ﺍ ِ‬ ‫ﺳﻮﺭﺓ ﺇﺫﹶﺍ ﺟَﺎ َﺀ َﻧ ْ‬
‫" ﹶﺃﹶﻓﻮَﺍﺟﹰﺎ " ﲨﺎﻋﺎﺕ ﰲ ﺗﻔﺮﻗﺔ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺖ‬
‫ﺳﻮﺭﺓ َﺗﺒﱠ ْ‬
‫ﺐ‪.‬‬‫ﺐ َﻭَﺗﺐﱠ " ﺃﺑﻮ ﳍ ﹴ‬ ‫ﺖ ﻳَﺪَﺍ ﹶﺃﺑﹺﻲ ﹶﻟ َﻬ ﹴ‬ ‫" َﺗﺒﱠ ْ‬
‫ﺐ ﻭَﺍ ْﻣ َﺮﹶﺃﺗُﻪُ " ﺃﻳﻀﹰﺎ ﺳﺘﺼﻠﻰ ‪.‬‬
‫ﺕ ﹶﻟ َﻬ ﹴ‬
‫ﺼﻠﹶﻰ " ﺳﻴﺼﻠﻰ " ﻧَﺎﺭﹰﺍ ﺫﹶﺍ َ‬ ‫ﺐ َﺳَﻴ ْ‬‫ﺴ َ‬‫" ﻣَﺎ ﹶﺃ ﹾﻏﻨَﻰ َﻋ ْﻨﻪُ ﻣَﺎﹸﻟ ُﻪ َﻭﻣَﺎ ﹶﻛ َ‬
‫ﺐ " ﻭﻛﺎﻥ ﻋﻴﺴﻰ ﺑﻦ ﻋﻤﺮ ﻳﻘﻮﻝ ‪ :‬ﲪﺎﻟﺔ ﺍﳊﻄﺐ ﻧﺼﺐٌ ‪ ،‬ﻳﻘﻮﻝ ‪ :‬ﻫﻮ ﺫﻡ ﳍﺎ ‪.‬‬ ‫ﺤ ﹶﻄ ﹺ‬ ‫" َﺣﻤﱠﺎﹶﻟ ﹶﺔ ﺍ ﹾﻟ َ‬
 ‫ﺴ ٍﺪ " ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺍﳌﺴﺪ ﻋﻨﺪ ﺍﻟﻌﺮﺏ ﺣﺒﺎﻝ ﻳﻜﻮﻥ ﻣﻦ ﺿﺮﻭﺏ ‪.‬‬ ‫" ﻓِﺸﻲ ﺟﹺﻴ ِﺪﻫَﺎ ﺣَﺒْﻞﹲ ﻣِﻦ ﻣﱠ َ‬
‫ﺢ ﺯﺍﻫﻖ‬‫ﺐ ﻋﻨﺎﻕ ﺫﺍﺕ ﻣُْﻨ ﹴ‬
‫ﺴ ٍﺪ ﺃﹸﻣﱢ َﺮ ﻋﻦ ﹶﺃﻳَﺎﹺﻧ ﹺﻖ ‪ ...‬ﺻُ ْﻬ ﹴ‬
‫ﻭ َﻣ َ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬

‫ﺹ‬
‫ﻼ ﹺ‬ ‫ﺳﻮﺭﺓ ﺍ ِﻹ ْﺧ ﹶ‬
‫ﷲ ﹶﺃ َﺣ ٌﺪ " ﻻ ﻳﻨﻮﻥ ‪.‬‬ ‫" ﻗ ﹾﻞ ﻫُ َﻮ ﺍ ُ‬
‫ﷲ ﺍﻟﺼﱠ َﻤﺪُ " ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻤﺪ ﺇﻟﻴﻪ ﻟﻴﺲ ﻓﻮﻗﻪ ﺃﺣﺪٌ ﻭﺍﻟﻌﺮﺏ ﻛﺬﻟﻚ ﺗﺴﻤﻰ ﺃﺷﺮﺍﻓﻬﺎ ‪ ،‬ﻗﺎﻝ ﺍﻷﺳﺪﻱ ‪:‬‬ ‫"ﺍ ُ‬
‫ﲑ ﺑﲏ ﹶﺃ َﺳ ْﺪ ‪ ...‬ﺑﻌﻤﺮﻭ ﺑﻦ َﻣﺴْﻌﻮﺩ ﻭﺑﺎﻟﺴﱠﻴﱢﺪ ﺍﻟﺼﱠ َﻤ ْﺪ‬ ‫ﻟﻘﺪ َﺑﻜﱠ َﺮ ﺍﻟﻨﺎﻋِﻲ َﲞ ﹺ‬
‫ﻭﻗﺎﻝ ﺍﻟﺰﺑﺮﻗﺎﻥ ‪:‬‬
‫ﺻ َﻤﺪُ‬
‫ﻭﻻ ﺭَﻫﻴﻨ ﹶﺔ ﺇﻻﹼ ﺳﻴّﺪٌ َ‬
‫" َﻭﻟﹶﻢ ﻳَﻜﹸﻦ ﻟﱠ ُﻪ ﹸﻛﻔﹾﻮﹰﺍ ﹶﺃ َﺣ ٌﺪ " ﻛﻔﻮﺀﹰﺍ ﻭﻛﻔﻴﺌﹰﺎ ﻭﻛِﻔﺎ ًﺀ ﻭﺍﺣﺪ ‪ ،‬ﻭﻗﻮﻝ ﺍﷲ ‪ " :‬ﺃﺣﺪ " ﺃﻱ ﻭﺍﺣﺪ ‪.‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺳﻮﺭﺓ ﺍﻟﹾﻔﹶﻠﹶﻖ‬
‫" ﺍﻟ ﹶﻔﹶﻠ ﹺﻖ " ﺍﻟﺼﺒﺢ ‪.‬‬
‫ﺕ " ﺍﻟﺴﺤﺮﺓ ﻳﻨﻔﺜﻦ ‪ ،‬ﻗﺎﻝ ﻋﻨﺘﺮﺓ ‪:‬‬ ‫ﻭ " ﺍﻟﻨﱠﻔﹼﺎﺛﹼﺎ ِ‬
‫ﺤﻖﱠ ﻟﻪ ﺍﻟﻔﹸﻘﻮ ُﺩ‬
‫ﺚ ﻋﻠﻴﻪ ‪ ...‬ﻭﺇﻥ ُﻳ ﹾﻔﹶﻘ ْﺪ ﹶﻓ َ‬ ‫ﻓﺈ ﹾﻥ َﻳ ْﺒ َﺮ ﹾﺃ ﻓﻠﻢ ﹶﺃ ْﻧ ﹸﻔ ﹾ‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺱ‬
‫ﺳﻮﺭﺓ ﻗ ﹾﻞ ﹶﺃﻋُﻮ ﹸﺫ ﹺﺑ َﺮﺏﱢ ﺍﻟﻨﱠﺎ ﹺ‬
‫ﺱ ﺍﻟﹼﺬِﻱ ﻳُ َﻮ ْﺳ ﹺﻮﺱُ " ﰒ ﳜﻨﺲ ‪.‬‬ ‫ﳋﻨﱠﺎ ﹺ‬
‫ﺱﺍﹶ‬ ‫" ِﻣ ْﻦَﺷﱢﺮ ﺍ ﹾﻟ َﻮ ْﺳﻮَﺍ ﹺ‬
‫ﰎ ﻛﺘﺎﺏ ﺍﺠﻤﻟﺎﺯ ﻓﺎﳊﻤﺪ ﷲ ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﺃﲨﻌﲔ ‪.‬‬

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