‫ﺭﺑﻁ ﺍﻟﻣﺗﺷﺎﺑﻬﺎﺕ ﺑﻣﻌﺎﻧﻲ ﺍﻵﻳﺎﺕ‬

‫)ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ(‬

‫ﺑﺳﻡ ﷲ ﺍﻟﺭﺣﻣﻥ ﺍﻟﺭﺣﻳﻡ‬

‫ﺣﻣﺩ ہﻠﻟ ﻭ ﺍﻟﺻﻼﺓ ﻭ ﺍﻟﺳﻼﻡ ﻋﻠﻰ ﺭﺳﻭﻝ ﷲ‪ ،‬ﻭ ﺑﻌﺩ‬
‫‪‬ﻓﻬﺫﻩ ﺩﺭﺍﺳﺔ ﻟﻠﻣﺗﺷﺎﺑﻪ ﺍﻟﻠﻔﻅﻲ ﻓﻲ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ ‪ ،‬ﻭﻫﻲ ﺟﺯء ﻣﻥ ﺩﺭﺍﺳﺔ ﻟﻣﺗﺷﺎﺑﻪ ﺍﻟﻘﺭﺁﻥ ﻛﻠﻪ – ﻳﺳﺭ ﷲ ﺇﺧﺭﺍﺟﻬﺎ – ﻭ ﻓﻛﺭﺓ‬
‫ﻫﺫﻩ ﺍﻟﺩﺭﺍﺳﺔ ﺗﻘﻭﻡ ﻋﻠﻰ ﺗﻭﺟﻳﻪ ﺍﻟﻣﺗﺷﺎﺑﻬﺎﺕ ﺑﺭﺑﻁﻬﺎ ﺑﺎﻟﺳﻳﺎﻕ ﺍﻟﺫﻱ ﻭﺭﺩﺕ ﻓﻳﻪ ‪ ،‬ﻓﺈﻥ ﻟﻛﻝ ﻣﻭﺿﻊ ﺻﻳﺎﻏﺗﻪ ﺍﻟﺧﺎﺻﺔ ﺍﻟﺗﻰ ﺗﺗﻧﺎﺳﺏ ﻣﻊ‬
‫ﺳﻳﺎﻕ ﺍﻟﻛﻼﻡ ﻗﺑﻠﻪ ﻭ ﺑﻌﺩﻩ ‪ ،‬ﻓﻛﻝ ﻛﻠﻣﺔ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻗﺩ ﻭﺿﻌﺕ ﺑﺣﻳﺙ ﺗﺗﻧﺎﺳﺏ ﻣﻊ ﻣﺎ ﺣﻭﻟﻬﺎ ﻭ ﺗﺗﻭﺍﻓﻕ ﻣﻌﻪ ﺑﺣﻳﺙ ﻻ ﻳﻣﻛﻥ‬
‫ﺍﺳﺗﺑﺩﺍﻟﻬﺎ ﺑﻐﻳﺭﻫﺎ ‪ ،‬ﻭ ﻫﺫﺍ ﺍﻟﺗﻧﺎﺳﺏ ﺇﻧﻣﺎ ﻳﻛﻭﻥ ﻋﻠﻰ ﻭﺟﻬﻳﻥ‪:‬‬
‫‪ -۱‬ﺗﻧﺎﺳﺏ ﻣﻌﻧﻭﻱ ‪:‬‬
‫ﺑﻣﻌﻧﻰ ﺃﻥ ﺍﻵﻳﺔ ﺗﻘﻊ ﺑﺎﻟﺻﻳﻐﺔ ﺍﻟﺗﻰ ﺗﻧﺎﺳﺏ ﺍﻟﻣﻌﻧﻰ ﺃﻭ ﺍﻟﻔﻛﺭﺓ ﺍﻟﻌﺎﻣﺔ ﻟﻠﺳﻳﺎﻕ ﻓﻰ ﻣﻭﺿﻌﻬﺎ ‪ ،‬ﺑﻳﻧﻣﺎ ﺗﻧﺎﺳﺏ ﺷﺑﻳﻬﺗﻬﺎ ﺍﻟﻣﻌﻧﻰ ﻓﻲ‬
‫ﺍﻟﻣﻭﺿﻊ ﺍﻵﺧﺭ‬
‫‪ -۲‬ﺗﻧﺎﺳﺏ ﻟﻔﻅﻲ‪:‬‬
‫ﻓﺗﻛﻭﻥ ﺍﻟﻠﻔﻅﺔ ﺍﻟﻣﻭﺟﻭﺩﺓ ﻓﻲ ﺃﺣﺩ ﻣﻭﺿﻌﻲ ﺍﻟﺗﺷﺎﺑﻪ ﺃﻗﺭﺏ ﻟﻣﺎ ﺣﻭﻟﻬﺎ ﻣﻥ ﺍﻷﻟﻔﺎﻅ ﻭ ﺍﻟﺗﺭﺍﻛﻳﺏ ‪ ،‬ﻓﺗﻛﻭﻥ ﻫﻲ ﺍﻷﻧﺳﺏ ﻟﻣﻭﺿﻌﻬﺎ‬
‫ﻭ ﺭﺑﻁ ﺍﻵﻳﺎﺕ ﺑﺳﻳﺎﻗﻬﺎ ﻣﻥ ﺃﻓﺿﻝ ﺍﻟﻁﺭﻕ ﻟﺛﺑﺎﺕ ﺍﻟﺣﻔﻅ ﻭ ﺣﺳﻥ ﺍﻷﺩﺍء ﻓﺈﻥ ﺍﻟﺭﺍﺑﻁ ﺳﻳﻛﻭﻥ ﺇﻣﺎ ﻣﻌﻧﻭﻳﺎ ﻣﻧﻁﻘﻳﺎ ﻭ ﻫﺫﺍ ﻻ ﻳﺣﺗﺎﺝ ﺍﻟﻰ‬
‫ﺟﻬﺩ ﻟﺗﺫﻛﺭﻩ ﺃﻭ ﻳﻛﻭﻥ ﺭﺍﺑﻁﺎ ﻟﻔﻅﻳﺎ ﻳﺭﺑﻁ ﻣﻭﺿﻊ ﺍﻟﺗﺷﺎﺑﻪ ﺑﻠﻔﻅ ﻳﺳﺑﻘﻪ ﺃﻭ ﻳﻠﻳﻪ ﻣﻣﺎ ﻳﺳﻬﻝ ﺗﺫﻛﺭﻩ‬

‫‪ ‬ﻭ ﻗﺩ ﻗﻣﺕ ﺑﺎﻟﺑﺣﺙ ﻓﻲ ﺍﻟﻛﺗﺏ ﺍﻟﺭﺍﺋﺩﺓ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﺟﺎﻝ ﻓﺎﺳﺗﻔﺩﺕ ﻣﻥ )ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﻟﻠﻐﺭﻧﺎﻁﻲ ( ﻭ )ﺃﺳﺭﺍﺭ ﺍﻟﺗﻛﺭﺍﺭ ﻟﻠﻛﺭﻣﺎﻧﻲ( ﻭ)‬
‫ﺩﺭﺓ ﺍﻟﺗﻧﺯﻳﻝ ﻟﻠﺧﻁﻳﺏ ﺍﻹﺳﻛﺎﻓﻲ( ﻭ) ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﻻﺑﻥ ﺟﻣﺎﻋﺔ(‬
‫ﻭ ﺍﻁﻠﻌﺕ ﻋﻠﻰ ﺑﻌﺽ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻌﺎﺻﺭﺓ ﻣﺛﻝ ﻣﺅﻟﻔﺎﺕ ﺍﻟﺩﻛﺗﻭﺭ ﻓﺎﺿﻝ ﺍﻟﺳﺎﻣﺭﺍﺋﻲ ﻭ ﻏﻳﺭﻫﺎ ﻣﻥ ﻛﺗﺏ ﺟﻣﻊ ﺍﻵﻳﺎﺕ ﺍﻟﻣﺗﺷﺎﺑﻬﺔ‬
‫ﻭﺗﻭﺟﻳﻬﻬﺎ‬
‫ﻭ ﻗﺩ ﻟﺟﺄﺕ ﻓﻲ ﺗﻭﺟﻳﻪ ﺑﻌﺽ ﺍﻵﻳﺎﺕ ﺇﻟﻰ ﺗﻔﺳﻳﺭﺍﺕ ﻫﺅﻻء ﺍﻟﻌﻠﻣﺎء ﺍﻷﺟﻼء ﻭ ﺍﻟﺗﻲ ﺗﺗﻣﺎﺷﻰ ﻣﻊ ﻓﻛﺭﺓ ﺍﻟﻛﺗﺎﺏ ‪ -‬ﻭ ﻫﻲ ﺍﻟﺗﻧﺎﺳﺏ‬
‫ﺍﻟﻣﻌﻧﻭﻱ ﻭ ﺍﻟﻠﻔﻅﻲ – ﻭﻗﺩ ﺍﺣﺗﺟﺕ ﻓﻲ ﺑﻌﺽ ﺍﻟﻣﻭﺍﺿﻊ ﻹﻋﺎﺩﺓ ﺻﻳﺎﻏﺗﻬﺎ ﺑﻌﺑﺎﺭﺍﺕ ﺳﻬﻠﺔ ﺃﻭ ﻣﺧﺗﺻﺭﺓ‬
‫ﻭﺍﻵﻳﺎﺕ ﺍﻟﺗﻲ ﻟﻡ ﺃﺟﺩ ﻟﻬﺎ ﺗﻭﺟﻳﻬﺎ ﻓﻲ ﺗﻠﻙ ﺍﻟﻣﺭﺍﺟﻊ ﺍﺟﺗﻬﺩﺕ ﻓﻲ ﺍﺳﺗﻧﺑﺎﻁ ﺗﻭﺟﻳﻬﺎ ﻟﻬﺎ ﻣﻌﺗﻣﺩﺓ ﻓﻲ ﺫﻟﻙ ﻋﻠﻰ ﺍﻟﺗﻔﺎﺳﻳﺭ ﺍﻟﻣﻭﺛﻭﻗﺔ‬

‫‪‬ﻭﺗﻘﻭﻡ ﻓﻛﺭﺓ ﺇﺧﺭﺍﺝ ﺍﻟﻛﺗﺎﺏ ﻋﻠﻰ ﺗﻅﻠﻳﻝ ﺍﻟﺟﺯء ﺍﻟﻣﻛﺭﺭ ﻣﻥ ﺍﻵﻳﺔ ﻓﻲ ﺻﻔﺣﺔ ﺍﻟﻣﺻﺣﻑ ﻭﺫﻛﺭ ﺍﻟﻣﻭﺍﺿﻊ ﺍﻟﻣﺷﺎﺑﻬﺔ ﻟﻬﺎ ﻓﻲ ﺍﻟﺻﻔﺣﺔ‬
‫ﺍﻟﻣﻘﺎﺑﻠﺔ ‪ ،‬ﺑﺣﻳﺙ ﻳﺗﺳﻧﻰ ﻟﻘﺎﺭﺉ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﻣﻭﺍﺿﻊ ﺍﻟﺗﺷﺎﺑﻪ ﺑﻛﻝ ﺳﻬﻭﻟﺔ ﻓﻲ ﺃﺛﻧﺎء ﻗﺭﺍءﺗﻪ ﺃﻭ ﺣﻔﻅﻪ ﻟﻠﻘﺭﺁﻥ ﻭﻗﺩ ﻗﻣﺕ ﺑﻌﻣﻝ‬
‫ﺍﻵﺗﻲ ‪:‬‬
‫‪ -۱‬ﻓﻲ ﺻﻔﺣﺔ ﺍﻟﻣﺻﺣﻑ ‪ :‬ﻗﻣﺕ ﺑﺗﻅﻠﻳﻝ ﺍﻟﺟﺯء ﺍﻟﻣﻛﺭﺭ ﺑﺎﻟﻠﻭﻥ ﺍﻟﺭﻣﺎﺩﻱ ‪ ،‬ﻭﻅﻠﻠﺕ ﺑﺎﻟﻠﻭﻥ ﺍﻷﺣﻣﺭ ﺍﻟﻣﻭﺍﺿﻊ ﺍﻟﻭﺣﻳﺩﺓ ﺃﻱ ﺍﻟﺗﻲ ﺗﻔﺭﺩﺕ‬
‫ﺑﺻﻳﻐﺔ ﻣﻌﻳﻧﺔ ﻓﻲ ﺣﻳﻥ ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻣﻭﺍﺿﻊ ﺍﻷﺧﺭﻯ ﺍﻟﺷﺑﻳﻬﺔ ﺑﺻﻳﻐﺔ ﻣﺧﺗﻠﻔﺔ‬
‫‪ -۲‬ﻭﻓﻲ ﺍﻟﺻﻔﺣﺔ ﺍﻟﻣﻘﺎﺑﻠﺔ ‪ :‬ﺃﻭﺭﺩﺕ ﻣﻭﺍﺿﻊ ﺍﻟﺗﺷﺎﺑﻪ ﺑﺗﺭﺗﻳﺏ ﻭﺭﻭﺩﻫﺎ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻣﻊ ﺗﻅﻠﻳﻝ ﺍﻵﻳﺔ ﻣﻭﺿﻊ ﺍﻟﺑﺣﺙ ‪،‬‬
‫ﻭﺍﺳﺗﻌﺿﺕ ﻋﻥ ﺍﻟﺟﺯء ﺍﻟﻣﻛﺭﺭ ﺑﺎﻟﻧﻘﻁ )‪ (....‬ﺣﺗﻰ ﻳﺗﺳﻧﻰ ﻟﻠﻘﺎﺭﺉ ﺍﻟﺗﺭﻛﻳﺯ ﻋﻠﻰ ﺍﻷﺟﺯﺍء ﺍﻟﻣﺧﺗﻠﻔﺔ‬
‫ﻛﻣﺎ ﻗﻣﺕ ﺑﺈﺳﺗﺧﺩﺍﻡ ﺍﻟﻠﻭﻥ ﺍﻷﺣﻣﺭ ﻟﺗﺣﺩﻳﺩ ﺍﻟﻣﻭﺍﺿﻊ ﺍﻟﻭﺣﻳﺩﺓ ﺃﻳﺿﺎ‪ ،‬ﻭ ﺍﺳﺗﻌﻣﻠﺕ ﺍﻟﺟﺩﺍﻭﻝ ﻓﻲ ﺑﻌﺽ ﺍﻟﻣﻭﺍﺿﻊ ﺍﻟﺗﻲ ﺑﻬﺎ ﺗﺷﺎﺑﻬﺎﺕ‬
‫ﻣﺗﻌﺩﺩﺓ ﻛﺎﻟﻘﺻﺹ ﻭ ﻧﺣﻭﻫﺎ‬

‫ﻫﺫﺍ ﻭ ﺃﺳﺄﻝ ﷲ ﺃﻥ ﻳﺟﻌﻝ ﻫﺫﺍ ﺍﻟﻌﻣﻝ ﺧﺎﻟﺻﺎ ﻟﻭﺟﻬﻪ ﺍﻟﻛﺭﻳﻡ ﻭ ﺃﻥ ﻳﻧﻔﻊ ﺑﻪ ﻛﻝ ﻣﺣﺏ ﻟﻠﻘﺭﺁﻥ ‪ ،‬ﻭ ﺃﻥ ﻳﻳﺳﺭ ﺇﺧﺭﺍﺟﻪ ﻛﺎﻣﻼ ﻋﻠﻰ ﻫﻳﺋﺔ‬
‫ﻣﺻﺣﻑ ﻭﺭﻗﻲ ﻟﻳﻛﻭﻥ ﻣﺭﺟﻌﺎ ﻟﻛﻝ ﻣﻥ ﺃﺭﺍﺩ ﺣﻔﻅ ﺍﻟﻘﺭﺁﻥ ﻭ ﺿﺑﻁ ﻣﺗﺷﺎﺑﻬﺎﺗﻪ ‪ ،‬ﻭﻟﻛﻝ ﻣﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻑ ﻋﻠﻰ ﺭﺍﻓﺩ ﻣﻥ ﺭﻭﺍﻓﺩ ﺇﻋﺟﺎﺯﻩ‬
‫ﺍﻟﺑﻼﻏﻲ‬

‫ﻛﺗﺑﺗﻪ‬
‫ﺩﻋﺎء ﻋﺑﺩ ﺍﻟﺣﻠﻳﻡ ﺍﻟﺯﺑﻳﺩﻱ‬
‫‪dalzobeidy@gmail.com.‬‬
‫ﻓﻲ ‪۱٤۳٤-٦-۸‬‬

‫‪۱‬‬
 ‫ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ‬

‫ٰ‬
‫ﺎﺏ َﻻ َﺭ ْﻳ َﺏ ﻓِﻳ ِﻪ ﻫُﺩًﻯ ﻟِ ْﻠ ُﻣ ﱠﺗﻘِﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪۱‬‬ ‫)‪.....}(۱‬۝ َﺫﻟِ َﻙ ﺍ ْﻟ ِﻛ َﺗ ُ‬
‫ﷲ ُ ﻻ ﺇِﻟَـ َﻪ ﺇِﻻﱠ ﻫ َُﻭ ﺍ ْﻟ َﺣ ﱡﻲ ﺍ ْﻟ َﻘ ﱡﻳﻭ ُﻡ{ ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱‬‬ ‫}‪.....‬۝ ّ‬
‫ﺎﺱ ﺃَﻥ ُﻳ ْﺗ َﺭ ُﻛﻭﺍ ﺃَﻥ َﻳﻘُﻭﻟُﻭﺍ ﺁ َﻣ ﱠﻧﺎ َﻭ ُﻫ ْﻡ{ ﺍﻟﻌﻧﻛﺑﻭﺕ‪۱‬‬‫ﺏ ﺍﻟ ﱠﻧ ُ‬ ‫}‪.....‬۝ ﺃَ َﺣﺳِ َ‬
‫ﺽ{ ﺍﻟﺭﻭﻡ ‪۱‬‬ ‫َ‬ ‫َ‬
‫ﺍﻟﺭﻭ ُﻡ ۝ ﻓِﻲ ﺃﺩْ َﻧﻰ ْﺍﻷ ْﺭ ِ‬ ‫ﺕ ﱡ‬ ‫}‪.....‬۝ ُﻏﻠِ َﺑ ِ‬
‫ِﻳﻡ{ ﻟﻘﻣﺎﻥ ‪۱‬‬ ‫ﺏ ﺍﻟ َﺣﻛ ِ‬‫ْ‬ ‫}‪.....‬۝ ﺗِ ْﻠ َﻙ ﺁ َﻳﺎﺕُ ﺍﻟ ِﻛﺗﺎ ِ‬
‫َ‬ ‫ْ‬
‫ﺏ َﻻ َﺭ ْﻳ َﺏ ﻓِﻳ ِﻪ ﻣِﻥ ﱠﺭ ﱢﺏ ﺍ ْﻟ َﻌﺎﻟَﻣِﻳﻥَ { ﺍﻟﺳﺟﺩﺓ ‪۱‬‬ ‫ﻧﺯﻳﻝ ُ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬ ‫}‪.....‬۝ َﺗ ِ‬

‫ﻧﺯﻝ َ ﻣِﻥ َﻗ ْﺑﻠِ َﻙ َﻭ× ‪{ .....‬ﺍﻟﺑﻘﺭﺓ‪٤‬‬ ‫ﻧﺯﻝ َ ﺇِﻟَ ْﻳ َﻙ َﻭ َﻣﺎ ﺃ ُ ِ‬

‫)‪}(٤‬ﻭﺍﻟﱠﺫِﻳﻥَ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ ِﺑ َﻣﺎ ﺃ ُ ِ‬
‫ﺍﻟﺯ َﻛﺎ َﺓ َﻭﻫُﻡ ‪.....‬۝ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ َﻻ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ ِﺑ ْﺎﻵﺧ َِﺭ ِﺓ {ﺍﻟﻧﻣﻝ‪۳‬‬ ‫ﺻ َﻼ َﺓ َﻭ ُﻳ ْﺅ ُﺗﻭﻥَ ﱠ‬ ‫}ﺍﻟﱠﺫِﻳﻥَ ُﻳﻘِﻳﻣُﻭﻥَ ﺍﻟ ﱠ‬
‫َ‬ ‫َ‬ ‫ُ‬
‫ﺍﻟﺯ َﻛﺎﺓ َﻭﻫُﻡ ‪.....‬۝ ﺃ ْﻭﻟﺋِ َﻙ َﻋﻠﻰ ُﻫﺩًﻯ ﱢﻣﻥ ﱠﺭ ﱢﺑ ِﻬ ْﻡ { ﻟﻘﻣﺎﻥ ‪٤‬‬ ‫َ‬ ‫ﺻﻼﺓ َﻭ ُﻳ ْﺅ ُﺗﻭﻥَ ﱠ‬ ‫َ‬ ‫َ‬ ‫}ﺍﻟﱠﺫِﻳﻥَ ُﻳﻘِﻳﻣُﻭﻥَ ﺍﻟ ﱠ‬
‫ﺏ( ﻟﻡ ﻳﺣﺗﺞ ﺇﻟﻰ ﺗﺄﻛﻳﺩ ﺇﻳﻣﺎﻧﻬﻡ ﺑﺎﻵﺧﺭﺓ ﺑﺯﻳﺎﺩﺓ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﺳﺑﻕ ﺫﻛﺭ ﺇﻳﻣﺎﻧﻬﻡ ﺑﺎﻟﻐﻳﺏ ﻓﻘﺎﻝ )ﺍﻟﱠﺫِﻳﻥَ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ ِﺑﺎ ْﻟ َﻐ ْﻳ ِ‬
‫ﺍﻟﺿﻣﻳﺭ )ﻫﻡ ( ﻷﻥ ﺍﻵﺧﺭﺓ ﻣﻥ ﺟﻣﻠﺔ ﺍﻟﻐﻳﺏ ﺍﻟﺫﻱ ﻳﺅﻣﻧﻭﻥ ﺑﻪ‪ ،‬ﺃﻣﺎ ﻓﻲ ﺍﻟﻧﻣﻝ ﻭ ﻟﻘﻣﺎﻥ ﻓﻠﻡ ﻳﺫﻛﺭ ﻗﺑﻠﻬﺎ ﺇﻳﻣﺎﻧﻬﻡ ﺑﺎﻟﻐﻳﺏ‬

‫ﺳ َﻭﺍ ٌء {ﺍﻟﺑﻘﺭﺓ ‪٥,٤‬‬ ‫ﻧﺯﻝَ ﺇِﻟَ ْﻳ َﻙ َﻭ َﻣﺎ ﺃ ُ ِ‬

‫ﻧﺯﻝَ ﻣِﻥ َﻗ ْﺑﻠِ َﻙ َﻭ‪...‬۝‪....‬۝ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭ ْﺍ َ‬ ‫)‪}(٥,٤‬ﻭﺍﻟﱠﺫِﻳﻥَ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ ﺑِ َﻣﺎ ﺃ ُ ِ‬
‫ﺷ َﺗ ِﺭﻱ ﻟَ ْﻬ َﻭ ﺍ ْﻟ َﺣﺩِﻳﺙِ{ ﻟﻘﻣﺎﻥ ‪٥,٤‬‬‫ﺎﺱ َﻣﻥ َﻳ ْ‬ ‫ﺍﻟﺯ َﻛﺎ َﺓ َﻭﻫُﻡ ‪...‬۝‪....‬۝ َﻭﻣِﻥَ ﺍﻟ ﱠﻧ ِ‬
‫ﺻ َﻼ َﺓ َﻭ ُﻳ ْﺅ ُﺗﻭﻥَ ﱠ‬ ‫} ﺍﻟﱠﺫِﻳﻥَ ُﻳﻘِﻳﻣُﻭﻥَ ﺍﻟ ﱠ‬

‫‪۲‬‬
۳
٤
 ‫)‪ }(٦‬ﺇِﻥﱠ ﺍ ﱠﻟﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭﺍ ‪ .....‬۝ َﺧ َﺗ َﻡ ﱠ‬
‫ﷲ ُ َﻋﻠَ ٰﻰ ُﻗﻠُ ِ‬
‫ﻭﺑ ِﻬ ْﻡ {ﺍﻟﺑﻘﺭﺓ‪٦‬‬
‫ﺍﻟﺭ ْﺣ َﻣﻥ ﺑِﺎ ْﻟ َﻐ ْﻳﺏِ{ ﻳﺱ‪۱۰‬‬ ‫} َﻭ‪.....‬۝ ﺇِ ﱠﻧ َﻣﺎ ُﺗﻧ ِﺫ ُﺭ َﻣ ِﻥ ﺍ ﱠﺗ َﺑ َﻊ ﺍﻟ ﱢﺫ ْﻛ َﺭ َﻭ َﺧﺷِ َﻲ ﱠ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺑﺩﺃ ﺑـ )ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭ ْﺍ( ﻷﻧﻬﺎ ﺍﺑﺗﺩﺍء ﺳﺭﺩ ﺻﻔﺎﺗﻬﻡ ﺑﻌﺩ ﺃﻥ ﺫﻛﺭ ﺻﻔﺎﺕ ﺍﻟﺫﻳﻥ ﺁﻣﻧﻭﺍ ‪،‬‬
‫ﺃﻣﺎ ﻓﻲ ﻳﺱ‪ :‬ﻓﺎﻟﺳﻳﺎﻕ ﻣﺗﺻﻝ ﺑﻣﺎ ﻗﺑﻠﻪ ﻓﻌﻁﻔﻪ ﺑﺎﻟﻭﺍﻭ ‪،‬‬
‫ﻭﻋﻘﺏ ﺑﻘﻭﻟﻪ )ﺇِ ﱠﻧ َﻣﺎ ُﺗﻧ ِﺫ ُﺭ َﻣ ِﻥ ﺍ ﱠﺗ َﺑ َﻊ ﺍﻟ ﱢﺫ ْﻛ َﺭ( ﻷﻧﻪ ﻟﻣﺎ ﺃﻣﺭ ﺍﻟﻧﺑﻲ ‪ ‬ﺑﺈﻧﺫﺍﺭﻫﻡ )ﻟِ ُﺗﻧﺫ َِﺭ َﻗ ْﻭﻣﺎ ً ( ﻭ ﺑﻳﻥ ﺃﻧﻬﻡ ﻻ ﻳﺅﻣﻧﻭﻥ ﺑﺭﻏﻡ‬
‫ﺫﻟﻙ ﺍﻹﻧﺫﺍﺭ ‪ ،‬ﻭﺿﺢ ﺑﻌﺩﻫﺎ ﻣﻥ ﺍﻟﺫﻱ ﺳﻳﻧﺗﻔﻊ ﺑﺎﻹﻧﺫﺍﺭ ﻭ ﻫﻡ) َﻣ ِﻥ ﺍ ﱠﺗ َﺑ َﻊ ﺍﻟ ﱢﺫ ْﻛ َﺭ َﻭ َﺧﺷِ َﻲ ﱠ‬
‫ﺍﻟﺭ ْﺣ َﻣﻥ ﺑِﺎ ْﻟ َﻐ ْﻳﺏِ(‬

‫ﺍﺏ َﻋﻅِ ﻳ ٌﻡ { ﺍﻟﺑﻘﺭﺓ ‪۷‬‬ ‫ﺷ َﺎﻭﺓٌ ۖ َﻭﻟَ ُﻬ ْﻡ َﻋ َﺫ ٌ‬ ‫)‪َ }(۷‬ﺧ َﺗ َﻡ‪....‬ﻋﻠَ ٰﻰ‪....‬ﻋﻠَ ٰﻰ‪ِ ....‬ﻏ َ‬
‫} َﻁ َﺑ َﻊ ‪َ .....× ....× ....‬ﻭﺃُﻭﻟـﺋِ َﻙ ُﻫ ُﻡ ﺍﻟﻐﺎ ِﻓﻠﻭﻥَ ۝ﻻَ َﺟ َﺭ َﻡ ﺃ ﱠﻧ ُﻬ ْﻡ ﻓِﻲ ﺍﻵﺧ َِﺭ ِﺓ ُﻫ ُﻡ ﺍﻟ َﺧﺎﺳِ ﺭﻭﻥَ {ﺍﻟﻧﺣﻝ‪۱۰۸‬‬
‫ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺫﻡ ﺍﻟﺫﻳﻥ ﻛﻔﺭﻭﺍ ﻭ ﻟﻡ ﻳﺅﻣﻧﻭﺍ ﺍﻟﺑﺗﺔ ﻓﻬﺅﻻء ﻟﻡ ﺗﺗﻘﺑﻝ ﺣﻭﺍﺳﻬﻡ ﺍﻹﻳﻣﺎﻥ ﻣﻁﻠﻘﺎ ﻓﺄﻛﺩ ﺫﻟﻙ ﺑﻘﻭﻟﻪ‬
‫)ﺧﺗﻡ( ﻭ ﻫﻭ ﺃﺷﺩ ﻣﻥ ﺍﻟﻁﺑﻊ ﻭ ﺃﻳﺿﺎ ﺑﺗﻛﺭﺍﺭ ﻟﻔﻅ )ﻋﻠﻰ( ﻭ ﺯﻳﺎﺩﺓ ﻛﻠﻣﺔ )ﻏﺷﺎﻭﺓ(‬
‫ﺎہﻠﻟ ﻣِﻥ َﺑ ْﻌ ِﺩ ﺇﻳ َﻣﺎﻧِﻪِ( ﻓﻬﺫﺍ ﻗﺩ ﺍﺳﺗﺟﺎﺏ ﻓﻲ ﺑﺎﺩﺉ ﺍﻷﻣﺭ ﺛﻡ ﻛﻔﺭ ﺑﻌﺩ ﺫﻟﻙ ﻓﺗﻛﻭﻥ‬ ‫ﻭﻓﻲ ﺍﻟﻧﺣﻝ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺫﻡ ) َﻣﻥ َﻛ َﻔ َﺭ ّ ِ‬
‫ﺣﻭﺍﺳﻪ ﻗﺩ ﻗﺑﻠﺕ ﺍﻹﻳﻣﺎﻥ ﻳﻭﻣﺎ ﻣﺎ ﻓﻠﻡ ﻳﺑﺎﻟﻎ ﻓﻲ ﺫﻣﻬﺎ‬

‫)‪َ ....}(۸‬ﻭﺑِﺎ ْﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ َﻭ َﻣﺎ ﻫُﻡ ﺑِ ُﻣ ْﺅ ِﻣﻧِﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪۸‬‬

‫ُ‬
‫ﺻ ٌﺭ ﱢﻣﻥ ﱠﺭ ﱢﺑ َﻙ ﻟَ َﻳﻘﻭﻟُﻥﱠ {ﺍﻟﻌﻧﻛﺑﻭﺕ‪۱۰‬‬ ‫ﷲ َﻭﻟَﺋِﻥ َﺟﺎء َﻧ ْ‬ ‫ﱠ‬
‫ﺏ ِ‬ ‫ﺎﺱ َﻛ َﻌ َﺫﺍ ِ‬ ‫ِﻱ ﻓِﻲ ﱠ ِ‬
‫ﷲ َﺟ َﻌﻝ َ ﻓِ ْﺗ َﻧ َﺔ ﺍﻟ ﱠﻧ ِ‬ ‫}‪َ ....‬ﻓﺈِ َﺫﺍ ﺃُﻭﺫ َ‬
‫ﺎﺱ ﺃَﻥْ ُﻳ ْﺗ َﺭ ُﻛﻭﺍ ﺃَﻥْ َﻳﻘُﻭﻟُﻭﺍ ﺁ َﻣ ﱠﻧﺎ َﻭ ُﻫ ْﻡ َﻻ ُﻳ ْﻔ َﺗ ُﻧﻭﻥَ ( ﻓﻛﺎﻧﺕ‬
‫ﻓﻲ ﺍﻟﻌﻧﻛﺑﻭﺕ ‪ :‬ﺍﻟﺳﻭﺭﺓ ﻣﻔﺗﺗﺣﺔ ﺑﺫﻛﺭ ﺍﻟﻔﺗﻥ ﻓﻘﺩ ﻗﺎﻝ )ﺃَ َﺣﺳِ َﺏ ﺍﻟ ﱠﻧ ُ‬
‫ﻫﺫﻩ ﺍﻵﻳﺔ ﻛﺎﻟﻣﻔﺳﺭﺓ ﻟﻣﺎ ﻭﺭﺩ ﻓﻲ ﺻﺩﺭ ﺍﻟﺳﻭﺭﺓ‬

‫َﻧﱠﺎ ﺑِﺎہﻠﻟ َﻭﺑِﺎ ْﻟ َﻳ ْﻭ ِﻡ ْﺍﻵﺧ ِِﺭ َﻭ َﻣﺎ ُﻫ ْﻡ ﺑِ ُﻣ ْﺅ ِﻣﻧِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۸‬‬‫ﱠِ‬ ‫)‪} (۸‬‬
‫ّ‬
‫ﺎﺱ َﻭﻻَ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ ﺎہﻠﻟِ َﻭﻻَ ِﺑﺎ ْﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ{ﺍﻟﻧﺳﺎء‪۳۸‬‬ ‫ﻧ‬‫ﱠ‬ ‫ﺍﻟ‬ ‫ـﺎء‬ ‫َ‬
‫ﺋ‬ ‫ﺭ‬ ‫ﻡ‬ ‫ﻬ‬
‫ُ‬ ‫َ‬ ‫ﻟ‬‫ﺍ‬ ‫ﻭ‬ ‫َ‬ ‫ﻣ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭﻥَ‬ ‫ُ‬ ‫ﻘ‬‫ﻔ‬
‫ِ‬ ‫ﻧ‬‫ﻳ‬‫ُ‬ ‫ِﻳﻥَ‬‫ﺫ‬‫ﱠ‬ ‫ﻟ‬ ‫ﺍ‬ ‫ﻭ‬
‫َ‬
‫ِ‬ ‫ْ ِ‬ ‫}‬
‫ُ‬ ‫َ‬ ‫ُ‬
‫ﺳﻭﻟ ُﻪ َﻭﻻ َﻳﺩِﻳﻧﻭﻥَ {ﺍﻟﺗﻭﺑﺔ‪۲۹‬‬ ‫ّ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺎہﻠﻟ َﻭﻻ ﺑِﺎﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ َﻭﻻ ُﻳ َﺣ ﱢﺭﻣُﻭﻥَ َﻣﺎ َﺣ ﱠﺭ َﻡ ﷲ ُ َﻭ َﺭ ُ‬
‫ِ‬ ‫ّ‬ ‫ُ‬ ‫َ‬
‫}ﻗﺎﺗِﻠﻭﺍ ﺍﻟﺫِﻳﻥَ ﻻ ُﻳ ْﺅ ِﻣﻧﻭﻥَ‬ ‫ﱠ‬ ‫ْ‬ ‫ُ‬ ‫َ‬
‫ﻭﻓﻲ ﻏﻳﺭﻫﻡ ) ‪.....‬ﻭﺍ ْﻟ َﻳ ْﻭ ِﻡ ‪(.....‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪ :‬ﺳﺑﺏ ﺗﻛﺭﺍﺭ ﺍﻟﺑﺎء ﺃﻧﻪ ﺣﻛﺎﻳﺔ ﻋﻥ ﻗﻭﻝ ﺍﻟﻣﻧﺎﻓﻕ ﻓﺄﻛﺩ ﺍﺩﻋﺎءﻩ ﺍﻹﻳﻣﺎﻥ ﺑﺎﻟﺑﺎء ﻟﻧﻔﻲ ﺗﻬﻣﺔ ﺍﻟﻧﻔﺎﻕ ﻋﻥ ﻧﻔﺳﻪ ﻓﻛﺫﺑﻪ‬
‫‪۱‬‬
‫ﷲ ﺗﻌﺎﻟﻰ ﺑﻘﻭﻟﻪ )ﻭ ﻣﺎ ﻫﻡ ﺑﻣﺅﻣﻧﻳﻥ( ﻣﺅﻛﺩﺍ ﻧﻔﻲ ﺍﻹﻳﻣﺎﻥ ﻋﻧﻪ ﺑﺎﻟﺑﺎء ﺃﻳﺿﺎ‬
‫‪F0‬‬

‫ﺷ ُﻌﺭُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱۲‬‬ ‫)‪ ....}(۱۳,۱۲‬ﺍ ْﻟ ُﻣ ْﻔﺳِ ﺩُﻭﻥَ ‪َ ....‬ﻳ ْ‬

‫ﺳ َﻔ َﻬﺎء‪َ ....‬ﻳ ْﻌﻠَﻣُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۱۳‬‬ ‫}‪ ....‬ﺍﻟ ﱡ‬
‫ﺷ ُﻌﺭُﻭﻥَ (ﻷﻥ ﺍﻹﻧﺳﺎﻥ ﻗﺩ ﻳﻔﺳﺩ ﺍﻟﺷﻲء ﺃﻭ ﻳﺗﺳﺑﺏ ﻓﻲ ﻓﺳﺎﺩﻩ ﺩﻭﻥ ﺃﻥ‬ ‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۱۲‬ﻗﺎﻝ ﻋﻥ ﺍﻟﻣﻔﺳﺩﻳﻥ ) َﻭﻟﻛِﻥْ ﻻ َﻳ ْ‬
‫ﺷ ُﻌﺭُﻭﻥَ (‬‫ﻳﺷﻌﺭ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺧﺗﻡ ﺍﻵﻳﺔ ﺍﻷﻭﻟﻰ ﺑـ )ﻻﱠ َﻳ ْ‬
‫ﻭﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۱۳‬ﻗﺎﻝ ﻋﻥ ﺍﻟﺳﻔﻬﺎء ) َﻭﻟَﻛِﻥْ َﻻ َﻳ ْﻌﻠﻣُﻭﻥَ ( ﻷﻥ ﺍﻟﺳﻔﻳﻪ ﻻ ﻳﻌﻠﻡ ﺃﻧﻪ ﺳﻔﻳﻪ ﺑﺳﺑﺏ ﺧﻔﺔ ﻋﻘﻠﻪ ﻭ ﺳﻔﻬﻪ ﻓﻧﺎﺳﺏ‬
‫َ‬
‫ﺃﻥ ﻳﺧﺗﻡ ﺑـ ) ﻻﱠ َﻳ ْﻌﻠَﻣُﻭﻥَ (‬

‫ﺷ َﻳﺎﻁِ ﻳﻧِ ِﻬ ْﻡ َﻗﺎﻟُﻭﺍ ﺇِ ﱠﻧﺎ َﻣ َﻌ ُﻛ ْﻡ ﺇِ ﱠﻧ َﻣﺎ َﻧ ْﺣﻥُ ُﻣ ْﺳ َﺗ ْﻬ ِﺯ ُﺋﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱٤‬‬

‫)‪َ ....}(۱٤‬ﺧ َﻠ ْﻭﺍ ﺇِ َﻟ ٰﻰ َ‬
‫ُ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺽ ﻗﺎﻟﻭﺍ ﺃﺗ َﺣ ﱢﺩﺛﻭﻧ ُﻬﻡ ﺑِ َﻣﺎ ﻓﺗ َﺢ ﷲُ َﻋﻠ ْﻳﻛ ْﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۷٦‬‬‫ُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫}‪َ ....‬ﺧﻼَ َﺑ ْﻌ ُ‬
‫ﺿ ُﻬ ْﻡ ﺇِﻟ َﻰ َﺑ ْﻌ ٍ‬
‫َ‬
‫ﺳﻔ َﻬﺎء( ﻧﺎﺳﺏ ﺃﻥ ﻳﺫﻛﺭ ﻗﻭﻟﻬﻡ ﻟﻛﺑﺭﺍﺋﻬﻡ ) ﺇِ ﱠﻧ َﻣﺎ َﻧ ْﺣﻥُ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱٤‬ﻟﻣﺎ ﺍﺳﺗﻬﺯﺅﺍ ﺑﺎﻟﻣﺅﻣﻧﻳﻥ ﺑﻘﻭﻟﻬﻡ) ﺃ ُﻧ ْﺅﻣِﻥُ َﻛ َﻣﺎ ﺁﻣَﻥَ ﺍﻟ ﱡ‬
‫ُﻣ ْﺳ َﺗ ْﻬ ِﺯ ُﺋﻭﻥَ (‬

‫ﺎﺭ ُﺗ ُﻬ ْﻡ َﻭ َﻣﺎ َﻛﺎ ُﻧﻭﺍ ُﻣ ْﻬ َﺗﺩِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱٦‬‬ ‫ﺿ َﻼ َﻟ َﺔ ِﺑﺎ ْﻟﻬُﺩَ ﻯ َﻓ َﻣﺎ َﺭ ِﺑ َﺣﺕْ ﺗ َِﺟ َ‬ ‫)‪ ....}(۱٦‬ﺍﻟ ﱠ‬
‫ﻧﺻﺭُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۸٦‬‬ ‫َ‬
‫ﺍﺏ َﻭﻻ ُﻫ ْﻡ ُﻳ َ‬ ‫َ‬ ‫ْ‬
‫ﻑ َﻋ ْﻧ ُﻬ ُﻡ ﺍﻟ َﻌﺫ ُ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫}‪ ....‬ﺍ ْﻟ َﺣ َﻳﺎﺓ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ ﺑِﺎﻵﺧ َِﺭ ِﺓ ﻓﻼ ُﻳ َﺧﻔ ُ‬
‫َ‬
‫ﺎﺏ ِﺑﺎ ْﻟ َﺣﻕﱢ {ﺍﻟﺑﻘﺭﺓ‪۱۷٥‬‬
‫ﷲ َﻧ ﱠﺯﻝ َ ﺍ ْﻟ ِﻛ َﺗ َ‬‫ّ‬
‫ﺎﺭ۝ َﺫﻟِ َﻙ ِﺑﺄَﻥﱠ َ‬ ‫ﺍﺏ ِﺑﺎ ْﻟ َﻣ ْﻐﻔ َِﺭ ِﺓ َﻓ َﻣﺎ ﺃَ ْ‬‫ﺿ َﻼﻟَ َﺔ ِﺑﺎ ْﻟﻬُﺩَ ﻯ َﻭﺍ ْﻟ َﻌ َﺫ َ‬
‫ﺻ َﺑ َﺭ ُﻫ ْﻡ َﻋ َﻠﻰ ﺍﻟ ﱠﻧ ِ‬ ‫}‪....‬ﺍﻟ ﱠ‬

‫‪۱‬‬
‫ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ ‪۸۹‬‬
‫‪٥‬‬
 ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۸٦‬ﻟﻣﺎ ﻗﺎﻝ ﻗﺑﻠﻬﺎ ) َﻓ َﻣﺎ َﺟ َﺯﺍء َﻣﻥ َﻳ ْﻔ َﻌﻝ ُ َﺫﻟِ َﻙ ﻣِﻧ ُﻛ ْﻡ ﺇِﻻﱠ ﺧ ِْﺯ ٌ‬
‫ﻱ ﻓِﻲ ﺍ ْﻟ َﺣ َﻳﺎ ِﺓ ﺍﻟﺩﱡ ْﻧ َﻳﺎ( ﺑﻳﻥ ﺃﻥ ﺟﺯﺍء ﻣﻥ ﻳﻔﻌﻝ ﺗﻠﻙ‬
‫ﺍﻷﻓﻌﺎﻝ ﻫﻭ ﺍﻟﻧﻛﺎﻝ ﻭ ﺍﻟﻔﺿﻳﺣﺔ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺩﻧﻳﺎ ﻭ ﻟﻛﻧﻬﻡ ﺑﺭﻏﻡ ﺫﻟﻙ ﺍﺷﺗﺭﻭﺍ ﺗﻠﻙ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺩﻧﻳﺎ ﺍﻟﺗﻲ ﻟﻳﺱ ﻟﻬﻡ ﻓﻳﻬﺎ ﺇﻻ‬
‫ﺍﻟﺧﺯﻱ ﻭﻓﺿﻠﻭﻫﺎ ﻋﻠﻰ ﺍﻵﺧﺭﺓ‬
‫ﺎﺭ( ﻭ ﻫﻭ ﻣﻅﻬﺭ ﻣﻥ ﻣﻅﺎﻫﺭ ﺍﻟﻌﺫﺍﺏ ﻧﺎﺳﺏ ﺑﻌﺩﻫﺎ ﺃﻥ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬
‫ﻭ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۷٥‬ﻟﻣﺎ ﻗﺎﻝ ﻗﺑﻠﻬﺎ) َﻣﺎ َﻳﺄﻛﻠﻭﻥَ ﻓِﻲ ُﺑﻁﻭﻧِ ِﻬ ْﻡ ﺇِﻻ ﺍﻟﻧ َ‬
‫ﻳﺑﻳﻥ ﺃﻧﻬﻡ ﻗﺩ ﺍﺷﺗﺭﻭﺍ ﻫﺫﺍ ﺍﻟﻌﺫﺍﺏ ﻷﻧﻔﺳﻬﻡ ﻓﺯﺍﺩ ﻗﻭﻟﻪ ) َﻭﺍ ْﻟ َﻌ َﺫ َ‬
‫ﺍﺏ ِﺑﺎ ْﻟ َﻣ ْﻐﻔ َِﺭﺓ(‬

‫ﺕ َﻻ ُﻳ ْﺑﺻِ ﺭُﻭﻥَ ۝‪َ ....‬ﻳ ْﺭ ِﺟﻌُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱۸‬‬ ‫ﻭﺭ ِﻫ ْﻡ َﻭ َﺗ َﺭ َﻛ ُﻬ ْﻡ ﻓِﻲ ُﻅﻠ ُ َﻣﺎ ٍ‬ ‫)‪َ } (۱۸‬ﺫﻫ َ ﱠ‬
‫َﺏ ﷲ ُ ِﺑ ُﻧ ِ‬
‫}ﻭ َﻣ َﺛﻝ ُ ﺍﻟﱠﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭ ْﺍ َﻛ َﻣ َﺛ ِﻝ ﺍﻟﱠﺫِﻱ َﻳ ْﻧﻌِﻕُ ِﺑ َﻣﺎ ﻻَ َﻳ ْﺳ َﻣ ُﻊ ﺇِﻻﱠ ُﺩ َﻋﺎء َﻭﻧِﺩَ ﺍء ‪َ .....‬ﻳ ْﻌﻘِﻠُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۱۷۱‬‬
‫َ‬
‫ﻭﺭ ِﻫ ْﻡ ( ﻓﻛﻳﻑ ﻳﺭﺟﻌﻭﻥ ﻭﻫﻡ ﻓﻲ ﺍﻟﻅﻠﻣﺎﺕ ﻻ ﻳﺑﺻﺭﻭﻥ ﺷﻳﺋﺎ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺧﺗﻡ ﺑـ) ﻻَ‬ ‫ُ‬
‫ﻧ‬ ‫ﺑ‬
‫ِ‬ ‫ُ‬ ‫َﺏ ّ‬
‫ﷲ‬ ‫َ‬ ‫ﻫ‬ ‫ﺫ‬‫َ‬ ‫ﻗﺎﻝ)‬ ‫‪:‬ﻟﻣﺎ‬ ‫‪۱۸‬‬ ‫ﺍﻟﺑﻘﺭﺓ‬ ‫ﻓﻲ‬
‫ِ‬
‫َﻳ ْﺭ ِﺟﻌُﻭﻥَ (‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۷۱‬ﻟﻣﺎ ﺷﺑﻬﻬﻡ ﺑﺎﻷﻧﻌﺎﻡ ﺍﻟﺗﻰ ﻳﻧﻌﻕ ﺑﻬﺎ ﺃﻱ ﻳﻧﺎﺩﻯ ﻋﻠﻳﻬﺎ ﺑﻣﺎ ﻻ ﺗﻔﻬﻣﻪ ﻭ ﻻ ﺗﻌﻘﻠﻪ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺧﺗﻡ ﺑـ) ﻻَ‬
‫‪۱‬‬
‫َﻳ ْﻌﻘِﻠُﻭﻥَ (‬
‫‪F1‬‬

‫ﺍﻋ ُﺑﺩُﻭ ْﺍ ‪ ...‬ﺍ ﱠﻟﺫِﻱ َﺧ َﻠ َﻘ ُﻛ ْﻡ َﻭﺍ ﱠﻟﺫِﻳﻥَ ﻣِﻥ َﻗ ْﺑﻠِ ُﻛ ْﻡ ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ﱠﺗﻘُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲۱‬‬
‫)‪ْ ....}(۲۱‬‬
‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫ﻕَ‬ ‫َ‬ ‫َ‬
‫ﺱ َﻭﺍ ِﺣ َﺩ ٍﺓ َﻭﺧﻠ ِﻣﻧ َﻬﺎ ﺯ ْﻭ َﺟ َﻬﺎ َﻭ َﺑﺙ ِﻣﻧ ُﻬ َﻣﺎ {ﺍﻟﻧﺳﺎء‪۱‬‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫}‪ ....‬ﺍ ﱠﺗﻘﻭﺍ ‪ ...‬ﺍﻟﺫِﻱ ﺧﻠﻘﻛﻡ ﱢﻣﻥ ﻧﻔ ٍ‬
‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬
‫ﺷ ْﻲ ٌء َﻋﻅِ ﻳ ٌﻡ {ﺍﻟﺣﺞ‪۱‬‬ ‫ﺳﺎ َﻋ ِﺔ َ‬ ‫}‪ ....‬ﺍ ﱠﺗﻘُﻭﺍ ‪ ...‬ﺇِﻥﱠ َﺯ ْﻟ َﺯﻟَ َﺔ ﺍﻟ ﱠ‬
‫ﺷ ْﻭﺍ َﻳ ْﻭﻣﺎ ً ﱠﻻ َﻳ ْﺟ ِﺯﻱ َﻭﺍﻟِ ٌﺩ َﻋﻥ َﻭﻟَ ِﺩ ِﻩ َﻭ‪َ ۲‬ﻻ َﻣ ْﻭﻟُﻭ ٌﺩ ﻫ َُﻭ َﺟ ٍ‬
‫ﺎﺯ َﻋﻥ َﻭﺍﻟِ ِﺩ ِﻩ َ‬
‫ﺷ ْﻳﺋﺎ ً {ﻟﻘﻣﺎﻥ‪۳۳‬‬ ‫}‪ ....‬ﺍ ﱠﺗﻘُﻭﺍ ‪َ ...‬ﻭ ْ‬
‫ﺍﺧ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:‬ﺃﻭﻝ ﻧﺩﺍء ﻟﻠﻧﺎﺱ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﻓﺄﻣﺭﻫﻡ ﻓﻳﻪ ﺑﺎﻟﻌﺑﺎﺩﺓ ﺍﻟﺗﻰ ﻣﻥ ﺛﻣﺭﺗﻬﺎ ﺍﻟﺗﻘﻭﻯ ﻓﺫﻛﺭ ﺍﻟﺗﻘﻭﻯ ﻻﺣﻘﺎ‬
‫‪F2‬‬

‫ِﱠ ِ‬
‫ ﺗَﺟْﻌَﻠُﻭﺍ ہﻠﻟ ﺃَ ْﻧﺩَ ﺍ ًﺩﺍ َﻭﺃَ ْﻧ ُﺗ ْﻡ َﺗ ْﻌﻠَﻣُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲۲‬‬ ‫)‪َ ....}(۲۲‬ﻼ‬
‫ﻱ ﻓِﻲ ﺍ ْﻟ َﺑ ْﺣ ِﺭ ِﺑﺄ َ ْﻣ ِﺭ ِﻩ{ ﺇﺑﺭﺍﻫﻳﻡ ‪۳۲‬‬
‫ﺳ ﱠﺧ َﺭ ﻟَ ُﻛ ُﻡ ﺍ ْﻟﻔُ ْﻠ َﻙ ﻟِ َﺗ ْﺟ ِﺭ َ‬
‫}‪َ .....‬ﻭ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻵﻳﺔ ﻓﻲ ﺳﻳﺎﻕ ﺍﻷﻣﺭ ﺑﻌﺑﺎﺩﺓ ﷲ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺧﺗﻣﻬﺎ ﺑﺎﻟﻧﻬﻲ ﻋﻥ ﺍﺗﺧﺎﺫ ﺍﻷﻧﺩﺍﺩ‬
‫ﻓﻲ ﺇﺑﺭﺍﻫﻳﻡ‪ :‬ﻳﻣﺗﻥ ﷲ ﻋﻠﻰ ﻋﺑﺎﺩﻩ ﺑﻛﺛﺭﺓ ﻧﻌﻣﻪ ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ ) َﻭﺇِﻥ َﺗ ُﻌﺩﱡﻭ ْﺍ ﻧ ِْﻌ َﻣﺕَ ّ ِ‬
‫ﷲ ﻻَ ُﺗ ْﺣ ُ‬
‫ﺻﻭﻫَﺎ( ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﺗﻌﺩﺍﺩ ﺍﻟﻛﺛﻳﺭ‬
‫ﻣﻧﻬﺎ ﻓﺫﻛﺭ ﺗﺳﺧﻳﺭ ﺍﻟﻔﻠﻙ ﺛﻡ ﺗﺳﺧﻳﺭ ﺍﻟﺷﻣﺱ ﻭ ﺍﻟﻘﻣﺭ ﻭﻏﻳﺭﻫﺎ ﻣﻥ ﺍﻟﻧﻌﻡ‬

‫ﺍء ُﻛ ْﻡ ‪ {....‬ﺍﻟﺑﻘﺭﺓ‪۲۳‬‬ ‫ﻭﺭ ٍﺓ ﻣِﻥْ ِﻣ ْﺛﻠِ ِﻪ ‪ُ ...‬‬

‫ﺷﻬَﺩَ َ‬ ‫ﺳ َ‬ ‫ﺏ ِﻣ ﱠﻣﺎ َﻧ ﱠﺯ ْﻟ َﻧﺎ َﻋﻠَ ٰﻰ َﻋ ْﺑ ِﺩ َﻧﺎ ‪ ...‬ﺑِ ُ‬ ‫)‪َ } (۲۳‬ﻭﺇِﻥْ ُﻛ ْﻧ ُﺗ ْﻡ ﻓِﻲ َﺭ ْﻳ ٍ‬
‫ﺍﺳ َﺗﻁ ْﻌ ُﺗﻡ ‪{.....‬ﻳﻭﻧﺱ ‪۳۸‬‬ ‫َ‬ ‫ﻭﺭ ٍﺓ ِﻣﺛﻠِ ِﻪ ‪َ ...‬ﻣ ِﻥ ْ‬ ‫ْ‬ ‫ﺳ َ‬ ‫}ﺃَ ْﻡ َﻳﻘُﻭﻟُﻭﻥَ ﺍ ْﻓ َﺗ َﺭﺍﻩُ ﻗﻝْ ‪ِ ...‬ﺑ ُ‬
‫ُ‬
‫ﺍﺳ َﺗ َﻁ ْﻌ ُﺗﻡ ‪ {.....‬ﻫﻭﺩ‪۱۳‬‬ ‫ﺕ ‪َ ...‬ﻣ ِﻥ ْ‬ ‫ﺳ َﻭ ٍﺭ ﱢﻣ ْﺛﻠِ ِﻪ ُﻣ ْﻔ َﺗ َﺭ َﻳﺎ ٍ‬ ‫}ﺃَ ْﻡ َﻳﻘُﻭﻟُﻭﻥَ ﺍ ْﻓ َﺗ َﺭﺍ ُﻩ ﻗُﻝْ ‪ِ ...‬ﺑ َﻌ ْ‬
‫ﺷ ِﺭ ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﻗﺎﻝ) ﱢﻣ ﱠﻣﺎ َﻧ ﱠﺯ ْﻟ َﻧﺎ َﻋﻠَﻰ َﻋ ْﺑ ِﺩ َﻧﺎ ( ﺗﺣﺩﺍﻫﻡ ﺃﻥ ﻳﺄﺗﻭﺍ ﺑﺳﻭﺭﺓ ﻣﻥ ﺃﻣﻲ ﻣﺛﻠﻪ ﻻ ﻳﻘﺭﺃ ﻭ ﻻ ﻳﻛﺗﺏ ﻟﺫﻟﻙ ﻗﺎﻝ ) ﱢﻣﻥ‬
‫ﱢﻣ ْﺛﻠِ ِﻪ( ﺃﻱ ﻣﻥ ﺷﺧﺹ ﻣﺛﻝ ﺍﻟﻧﺑﻲ ﺍﻷﻣﻲ ﻭ ﺃﻥ ﻳﺩﻋﻭﺍ ﻣﻥ ﻳﺷﻬﺩ ﻟﻪ ﺑﺄﻧﻪ ﻗﺎﻟﻪ ‪ ۳‬ﻓﻘﺎﻝ ) َﻭﺍﺩْ ُﻋﻭﺍ ُ‬
‫ﺷﻬَﺩَ ﺍ َء ُﻛ ْﻡ(‬
‫ﻭ ﻓﻲ ﻳﻭﻧﺱ‪ :‬ﺗﺣﺩﺍﻫﻡ ﺃﻥ ﻳﺄﺗﻭﺍ ﺑﺳﻭﺭﺓ ﻣﺛﻝ ﺳﻭﺭ ﺍﻟﻘﺭﺁﻥ ﺑﻌﺩ ﻗﻭﻟﻪ ) ﺃَ ْﻡ َﻳﻘُﻭﻟُﻭﻥَ ﺍ ْﻓ َﺗ َﺭﺍﻩُ( ﻭﻗﺎﻝ ) َﻭﺍﺩْ ُﻋﻭ ْﺍ َﻣ ِﻥ ْ‬
‫ﺍﺳ َﺗ َﻁ ْﻌ ُﺗﻡ(‬
‫‪F3‬‬

‫ﻟﻳﻌﺎﻭﻧﻛﻡ ﻓﻲ ﺫﻟﻙ‬
‫ﺕ( ﺃﻱ‬ ‫َ‬ ‫ْ‬
‫ﻭﻓﻲ ﻫﻭﺩ ‪ :‬ﻟﻣﺎ ﺯﺍﺩ ﺍﻟﺗﺣﺩﻱ ﺇﻟﻰ ﺍﻹﺗﻳﺎﻥ ﺑﻌﺷﺭ ﺳﻭﺭ ﻭ ﻫﻭ ﻳﻌﻠﻡ ﻋﺟﺯﻫﻡ ﻋﻥ ﺫﻟﻙ ﺳﻬﻝ ﻋﻠﻳﻬﻡ ﺍﻷﻣﺭ ﻓﻘﺎﻝ ) ُﻣﻔﺗ َﺭ َﻳﺎ ٍ‬
‫ﻓﺄﺗﻭﺍ ﺑﻬﻥ ﻭ ﻟﻭ ﻛﻥ ﻣﻔﺗﺭﻳﺎﺕ ﺃﻱ ﻣﻛﺫﻭﺑﺎﺕ‪ ،‬ﻓﻠﻡ ﻳﻘﺩﺭﻭﺍ ﺣﺗﻰ ﻋﻠﻰ ﺍﻓﺗﺭﺍء ﻣﺎ ﻳﺿﺎﻫﻲ ﺑﻌﺽ ﺍﻟﻘﺭﺁﻥ‬

‫ﺎﺭ ﺍﻟﱠﺗِﻲ ‪ ....‬ﺃ ُ ِﻋ ﱠﺩﺕْ ﻟِ ْﻠ َﻛﺎﻓ ِِﺭﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲٤‬‬ ‫)‪َ }(۲٤‬ﻓﺎ ﱠﺗﻘُﻭﺍ ﺍﻟ ﱠﻧ َ‬
‫ﺳ ُﻛ ْﻡ َﻭﺃَﻫْ ﻠِﻳ ُﻛ ْﻡ َﻧﺎﺭﺍً ‪َ .....‬ﻋﻠَ ْﻳ َﻬﺎ َﻣ َﻼﺋِ َﻛ ٌﺔ ﻏ َِﻼ ٌﻅ ﺷِ ﺩَ ﺍﺩٌ{ﺍﻟﺗﺣﺭﻳﻡ ‪٦‬‬
‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ﻗُﻭﺍ ﺃَﻧﻔُ َ‬
‫ﱠ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪ :‬ﺍﻟﻛﻼﻡ ﻣﻭﺟﻪ ﻟﻠﻛﻔﺎﺭ ﺍﻟﻣﻌﺎﻧﺩﻳﻥ ﻓﻧﺎﺳﺏ ﺗﺷﺩﻳﺩ ﺍﻟﺧﻁﺎﺏ ﺑﺎﺳﺗﺧﺩﺍﻡ ﺍﻟﺗﻌﺭﻳﻑ ﻭ ﺍﻻﺳﻡ ﺍﻟﻣﻭﺻﻭﻝ ) ﺍﻟ ﱠﻧ َ‬
‫ﺎﺭ ﺍﻟﺗِﻲ(‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺗﺣﺭﻳﻡ‪ :‬ﻓﺎﻟﻛﻼﻡ ﻣﻭﺟﻪ ﻟﻠﺫﻳﻥ ﺁﻣﻧﻭﺍ ﻓﻧﺎﺳﺏ ﺍﻟﺗﺧﻔﻳﻑ ﺑﺎﻟﺗﻧﻛﻳﺭ )ﻧﺎﺭﺍ(‬

‫‪۱‬‬
‫ﺩﻟﻳﻝ ﺍﻟﺣﻔﺎﻅ ﺹ ‪۱۸‬‬
‫‪۲‬‬
‫ﺍﻟﺑﺭﻫﺎﻥ ﺹ‪٦۸‬‬
‫‪ ۳‬ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ ‪۹۱‬‬
‫‪٦‬‬
۷
۸
 ‫ﺎﺑ ًﻬﺎ َﻭﻟَ ُﻬ ْﻡ ﻓِﻳ َﻬﺎ ‪َ ....‬ﻭ ُﻫ ْﻡ ﻓِﻳ َﻬﺎ َﺧﺎﻟِﺩُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲٥‬‬ ‫ﺷ ِ‬‫)‪َ }(۲٥‬ﻭﺃ ُ ُﺗﻭﺍ ِﺑ ِﻪ ُﻣ َﺗ َ‬
‫ﺿ َﻭﺍﻥٌ ﻣﱢﻥَ ﷲِ{ﺍﻝ ﻋﻣﺭﺍﻥ ‪۱٥‬‬ ‫ّ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫} َﺟ ﱠﻧﺎﺕٌ َﺗ ْﺟ ِﺭﻱ ﻣِﻥ ﺗ ْﺣﺗِ َﻬﺎ ﺍﻷﻧ َﻬﺎ ُﺭ ﺧﺎﻟِﺩِﻳﻥَ ﻓِﻳ َﻬﺎ َﻭ ‪َ ....‬ﻭ ِﺭ ْ‬
‫َ‬
‫ً‬
‫ﺕ َﺗ ْﺟ ِﺭﻱ ﻣِﻥ َﺗ ْﺣﺗِ َﻬﺎ ﺍﻷَ ْﻧ َﻬﺎ ُﺭ َﺧﺎﻟِﺩِﻳﻥَ ﻓِﻳ َﻬﺎ ﺃَ َﺑﺩﺍً ﻟَ ُﻬ ْﻡ ﻓِﻳ َﻬﺎ ‪َ ....‬ﻭ ُﻧﺩْ ِﺧﻠ ُ ُﻬ ْﻡ ﻅِ ـﻼّ َﻅﻠِﻳﻼً{ﺍﻟﻧﺳﺎء ‪٥۷‬‬ ‫} َﺟ ﱠﻧﺎ ٍ‬

‫ِﻳﺭﺍ { ﺍﻟﺑﻘﺭﺓ‪۲٦‬‬ ‫)‪َ }(۲٦‬ﻭﺃَ ﱠﻣﺎ ﺍ ﱠﻟﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭﺍ َﻓ َﻳ ُﻘﻭﻟُﻭﻥَ ‪ُ .....‬ﻳﺿِ ﻝ ﱡ ﺑِ ِﻪ َﻛﺛ ً‬
‫ِﻳﺭﺍ َﻭ َﻳ ْﻬﺩِﻱ ِﺑ ِﻪ َﻛﺛ ً‬
‫ﺷﺎ ُء َﻭ َﻳ ْﻬﺩِﻱ َﻣﻥ َﻳ َ‬
‫ﺷﺎ ُء{ﺍﻟﻣﺩﺛﺭ‪۳۱‬‬ ‫ﷲ ُ َﻣﻥ َﻳ َ‬‫ﺽ َﻭﺍ ْﻟ َﻛﺎﻓِﺭُﻭﻥَ ‪َ .....‬ﻛ َﺫﻟِ َﻙ ُﻳﺿِ ﻝ ﱡ ﱠ‬ ‫} َﻭﻟِ َﻳﻘُﻭﻝ َ ﺍﻟﱠﺫِﻳﻥَ ﻓِﻲ ﻗُﻠُ ِ‬
‫ﻭﺑ ِﻬﻡ ﱠﻣ َﺭ ٌ‬
‫ﺿ ْﺭﺏ ﺍﻟﻣﺛﻝ ﺑﻬﺫﻩ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﺿﺭﺏ ﻣﺛﻼ ﺑﺎﻟﺑﻌﻭﺿﺔ ﻓﻛﻔﺭ ﻣﻥ ﻛﻔﺭ ﺑﺳﺑﺏ ﻫﺫﺍ ﺍﻟﻣﺛﻝ ﻭ ﻗﺎﻟﻭﺍ ﻣﺎ ﻣﺭﺍﺩ ﷲ ﻣِﻥ َ‬
‫ﺍﻟﺣﺷﺭﺍﺕ ﺍﻟﺣﻘﻳﺭﺓ ﻓﺄﻭﺿﺢ ﺃﻧﻪ ﺳﺑﺑﺎ ﻟﺑﻳﺎﻥ ﺍﻟﺿﻼﻝ ﻣﻥ ﺍﻟﻬﺩﻯ ﻓﻘﺎﻝ ) ُﻳﺿِ ﻝ ﱡ ِﺑ ِﻪ( ﺃﻱ ﺑﺳﺑﺏ ﻫﺫﺍ ﺍﻟﻣﺛﻝ ﺍﻟﺫﻱ ﺳﺑﻕ ﺫﻛﺭﻩ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﻣﺩﺛﺭ‪ :‬ﻓﻛﻠﻣﺔ ) َﻣ َﺛﻼً( ﺑﻣﻌﻧﻰ ﻋﺩﺩﺍ ﻭ ﺍﻟﻣﻘﺻﻭﺩ ﻫﻭ ﻋﺩﺩ ﺧﺯﻧﺔ ﺍﻟﻧﺎﺭ ﻭﻟﻳﺱ ﻣﺛﻼ ﻳﺿﺭﺏ ﻓﻠﻡ ﻳﻘﻝ )ﺑﻪ( ﺑﻝ ﺟﻌﻝ‬
‫ﷲُ َﻣﻥ َﻳ َ‬
‫ﺷﺎ ُء(‬ ‫ﺍﻟﻛﻼﻡ ﻋﺎﻣﺎ ﻓﻘﺎﻝ ) َﻛ َﺫﻟِ َﻙ ُﻳﺿِ ﻝ ﱡ ﱠ‬

‫)‪َ }(۲۷‬ﻭ َﻣﺎ ُﻳﺿِ ﻝ ﱡ ِﺑ ِﻪ ﺇِ ﱠﻻ ﺍ ْﻟ َﻔﺎﺳِ ﻘِﻳﻥَ ۝‪.....‬ﺃُﻭ ٰﻟَﺋِ َﻙ ُﻫ ُﻡ ﺍ ْﻟ َﺧﺎﺳِ ﺭُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲۷‬‬
‫ﺻ َﺑ ْﺭ ُﺗ ْﻡ َﻓﻧ ِْﻌ َﻡ ُﻋ ْﻘ َﺑﻰ ﺍﻟ ﱠﺩ ِﺍﺭ۝ َﻭ‪ .....‬ﻟَ ُﻬ ُﻡ ﺍﻟﻠﱠ ْﻌ َﻧ ُﺔ َﻭﻟَ ُﻬ ْﻡ ُ‬
‫ﺳﻭ ُء ﺍﻟﺩﱠ ِﺍﺭ{ﺍﻟﺭﻋﺩ‪۲٥‬‬ ‫}ﺳﻼَ ٌﻡ َﻋﻠَ ْﻳ ُﻛﻡ ﺑِ َﻣﺎ َ‬
‫َ‬
‫ﻓﻲ ﺍﻟﺭﻋﺩ‪ :‬ﻧﺎﺳﺏ ﺧﺗﺎﻡ ﺍﻵﻳﺔ ﺍﻟﺳﺎﺑﻘﺔ ﻟﻬﺎ ﻓﻠﻣﺎ ﻗﺎﻝ ﻋﻥ ﺍﻟﻣﺅﻣﻧﻳﻥ ) َﻓﻧ ِْﻌ َﻡ ُﻋ ْﻘ َﺑﻰ ﺍﻟ ﱠﺩ ِﺍﺭ( ﻗﺎﻝ ﻋﻥ ﻫﺅﻻء َ‬
‫)ﻭﻟَ ُﻬ ْﻡ ُ‬
‫‪۱‬‬
‫ﺳﻭ ُء ﺍﻟﺩﱠ ِﺍﺭ(‬
‫‪F4‬‬

‫ﱠِ‬
‫ﻭﻥَ ﺑِﺎہﻠﻟ َﻭ ُﻛ ْﻧ ُﺗ ْﻡ ﺃَ ْﻣ َﻭﺍ ًﺗﺎ َﻓﺄ َ ْﺣ َﻳﺎ ُﻛ ْﻡ ‪ُ .....‬ﺛ ﱠﻡ ﺇِﻟَ ْﻳ ِﻪ ُﺗ ْﺭ َﺟﻌُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲۸‬‬ ‫)‪ }(۲۸‬ﻳْﻑَ ﺗَﻛْﻔُﺭُ‬
‫ﻑ ﱠﺭﺣِﻳ ٌﻡ۝ َﻭﻫ َُﻭ ﺍﻟﱠﺫِﻱ ﺃَ ْﺣ َﻳﺎ ُﻛ ْﻡ ‪ .....‬ﺇِﻥﱠ ْﺍﻹِﻧﺳَﺎﻥَ ﻟَ َﻛﻔُﻭ ٌﺭ{ﺍﻟﺣﺞ‪٦٦‬‬ ‫ﺎﺱ ﻟَ َﺭﺅُ ﻭ ٌ‬‫ﷲ ﺑِﺎﻟ ﱠﻧ ِ‬ ‫} ﺇِﻥﱠ ﱠ َ‬
‫ﺳ ْﺑ َﺣﺎ َﻧ ُﻪ {ﺍﻟﺭﻭﻡ‪٤۰‬‬ ‫َ‬ ‫ْ‬
‫ﺷ َﺭ َﻛﺎﺋِ ُﻛﻡ ﱠﻣﻥ َﻳﻔ َﻌﻝ ُ ﻣِﻥ ﺫﻟِ ُﻛﻡ ﱢﻣﻥ َ‬
‫ﺷ ْﻲءٍ ُ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﷲ ُ ﺍﻟﱠﺫِﻱ َﺧﻠَﻘ ُﻛ ْﻡ ﺛ ﱠﻡ َﺭ َﺯﻗ ُﻛ ْﻡ ‪َ ....‬ﻫﻝْ ﻣِﻥ ُ‬ ‫} ﱠ‬
‫ﻓﻲ ﺍﻟﺣﺞ‪ :‬ﺳﺑﻕ ﺫﻛﺭ ﺍﻟﻌﺩﻳﺩ ﻣﻥ ﺍﻟﻧﻌﻡ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺫﻛﺭ ﻛﻔﺭﺍﻥ ﺍﻹﻧﺳﺎﻥ ﻟﺗﻠﻙ ﺍﻟﻧﻌﻡ ﺳﺎﻟﻔﺔ ﺍﻟﺫﻛﺭﻓﻘﺎﻝ) ﺇِﻥﱠ ْﺍﻹِﻧﺳَﺎﻥَ ﻟَ َﻛﻔُﻭ ٌﺭ(‬
‫ﺷ ِﺭ ُﻛﻭﻥَ ( ﻭﻗﺎﻝ)ﺃَ ْﻡ ﺃَ ْﻧ َﺯ ْﻟ َﻧﺎ َﻋﻠَ ْﻳ ِﻬ ْﻡ ُ‬
‫ﺳ ْﻠ َﻁﺎ ًﻧﺎ َﻓ ُﻬ َﻭ‬ ‫ﻭﻓﻲ ﺍﻟﺭﻭﻡ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻗﺑﻠﻬﺎ ﻓﻲ ﺫﻛﺭ ﺷﺭﻛﻬﻡ ﻓﻘﺩ ﻗﺎﻝ)ﺇِ َﺫﺍ َﻓ ِﺭﻳﻕٌ ِﻣ ْﻧ ُﻬ ْﻡ ﺑِ َﺭ ﱢﺑ ِﻬ ْﻡ ُﻳ ْ‬
‫ﺷ ِﺭ ُﻛﻭﻥَ ( ﻟﺫﻟﻙ ﻧﺎﺳﺏ ﺑﻌﺩ ﺃﻥ ﺫﻛﺭ ﺃﻓﻌﺎﻝ ﷲ ﺍﻟﻣﻧﻔﺭﺩ ﺑﻬﺎ ﻣﻥ ﺍﻟﺧﻠﻕ ﻭ ﺍﻟﺭﺯﻕ ﻭ ﺍﻹﻣﺎﺗﺔ ﻭ ﺍﻹﺣﻳﺎء‬ ‫َﻳ َﺗ َﻛﻠﱠ ُﻡ ِﺑ َﻣﺎ َﻛﺎ ُﻧﻭﺍ ِﺑ ِﻪ ُﻳ ْ‬
‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫ﻧﺎﺳﺏ ﺃﻥ ﻳﺭﺩ ﺍﻟﺗﺳﺎﺅﻝ ) َﻫﻝْ ﻣِﻥ ﺷ َﺭﻛﺎﺋِﻛﻡ ﱠﻣﻥ َﻳﻔ َﻌﻝ ُ ﻣِﻥ ﺫﻟِﻛﻡ ﱢﻣﻥ ﺷ ْﻲءٍ (‬

‫ﺕ { ﺍﻟﺑﻘﺭﺓ‪۲۹‬‬ ‫ﺳ َﻣ َﺎﻭﺍ ٍ‬‫ﺳ ْﺑ َﻊ َ‬ ‫ﺽ َﺟﻣِﻳ ًﻌﺎ ‪َ ....‬ﻓ َ‬

‫ﺳ ﱠﻭﺍﻫُﻥﱠ َ‬ ‫)‪}(۲۹‬ﻫ َُﻭ ﺍﻟﱠﺫِﻱ َﺧﻠَﻕَ ﻟَ ُﻛ ْﻡ َﻣﺎ ﻓِﻲ ْﺍﻷَ ْﺭ ِ‬
‫َ‬
‫ﺽ ِﺍ ْﺋﺗِ َﻳﺎ َﻁ ْﻭﻋﺎ ً ﺃ ْﻭ َﻛ ْﺭﻫﺎً{‬ ‫َ‬
‫ِﻲ ﺩ َُﺧﺎﻥٌ َﻓ َﻘﺎﻝ َ ﻟَ َﻬﺎ َﻭﻟ ِْﻸ ْﺭ ِ‬‫ﺳﺎﺋِﻠِﻳﻥَ ۝‪َ .....‬ﻭﻫ َ‬ ‫ﺳ َﻭﺍء ﻟﱢﻠ ﱠ‬‫}ﻭ َﻗﺩ َﱠﺭ ﻓِﻳ َﻬﺎ ﺃَ ْﻗ َﻭﺍ َﺗ َﻬﺎ ﻓِﻲ ﺃَ ْﺭ َﺑ َﻌ ِﺔ ﺃَ ﱠﻳ ٍﺎﻡ َ‬
‫َ‬
‫ﻓﺻﻠﺕ ‪۱۱‬‬
‫ﺽ ﻓِﻲ َﻳ ْﻭ َﻣ ْﻳ ِﻥ( ﺛﻡ ﻗﺎﻝ ) َﻭ َﺟ َﻌﻝَ ﻓِﻳ َﻬﺎ‬ ‫ﻓﻲ ﻓﺻﻠﺕ ‪ :‬ﺍﻵﻳﺔ ﻓﻲ ﺳﻳﺎﻕ ﺑﺩء ﺍﻟﺧﻠﻕ ﻭ ﻣﺭﺍﺣﻠﻪ ﻓﻘﺎﻝ ﻋﻥ ﺍﻷﺭﺽ ) َﺧﻠَﻕَ ْﺍﻷَ ْﺭ َ‬
‫ﺳﻣَﺎءِ‬‫ﺍﺳ َﺗ َﻭﻯ ﺇِﻟَﻰ ﺍﻟ ﱠ‬ ‫ﺎﺭ َﻙ ﻓِﻳ َﻬﺎ َﻭ َﻗﺩ َﱠﺭ ﻓِﻳ َﻬﺎ ﺃَ ْﻗ َﻭﺍ َﺗ َﻬﺎ( ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺫﻛﺭ ﻣﺎ ﺑﺩﺃ ﺑﻪ ﺧﻠﻕ ﺍﻟﺳﻣﺎء ﻓﻘﺎﻝ ) ُﺛ ﱠﻡ ْ‬ ‫َﺭ َﻭﺍﺳِ َﻲ ﻣِﻥْ َﻓ ْﻭﻗِ َﻬﺎ َﻭ َﺑ َ‬
‫َﻭﻫ َِﻲ ﺩ َُﺧﺎﻥٌ (‬

‫‪ ۱‬ﺩﻟﻳﻝ ﺍﻟﺣﻔﺎﻅ ﺹ ‪۲۲‬‬

‫‪۹‬‬
 ‫ﺽ َﺧﻠِﻳ َﻔ ًﺔ ۖ◌ َﻗﺎﻟُﻭﺍ ﺃَ َﺗ ْﺟ َﻌﻝ ُ ﻓِﻳ َﻬﺎ{ ﺍﻟﺑﻘﺭﺓ‪۳۰‬‬ ‫)‪َ }(۳۰‬ﻭﺇِ ْﺫ‪َ ....‬ﺟﺎ ِﻋﻝ ٌ ﻓِﻲ ْﺍﻷَ ْﺭ ِ‬
‫ﻭﻥ{ ﺍﻟﺣﺟﺭ ‪۲۸‬‬ ‫ﺻﺎ ٍﻝ ﻣﱢﻥْ َﺣ َﻣﺈ ٍ ﱠﻣ ْﺳ ُﻧ ٍ‬ ‫ﺻ ْﻠ َ‬‫ﺷﺭﺍً ﱢﻣﻥ َ‬ ‫} َﻭﺇ ِ ْﺫ‪َ ....‬ﺧﺎﻟِﻕٌ َﺑ َ‬
‫ﻳﻥ{ ﺹ‪۷۱‬‬ ‫ٍ‬ ‫ﻁِ‬ ‫ِﻥ‬ ‫ﻣ‬ ‫ً‬ ‫ﺍ‬ ‫ﺭ‬ ‫} ﺇﺫ ‪َ ....‬ﺧﺎﻟِﻕٌ َﺑ َ‬
‫ﺷ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﻛﺭﻳﻡ ﷲ ﺗﻌﺎﻟﻰ ﻵﺩﻡ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻓﺫﻛﺭ ﺧﻠﻘﻪ ﻭ ﺳﺟﻭﺩ ﺍﻟﻣﻼﺋﻛﺔ ﻟﻪ ﻭ ﺗﻌﻠﻳﻣﻪ ﺍﻷﺳﻣﺎء ﻛﻠﻬﺎ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﺃﻥ‬
‫ﻳﺫﻛﺭ ﺍﺳﺗﺧﻼﻓﻪ ﻓﻲ ﺍﻷﺭﺽ‬

‫)‪ ....}(۳۲‬ﻻَ ِﻋ ْﻠ َﻡ ﻟَ َﻧﺎ ﺇِﻻﱠ َﻣﺎ َﻋﻠﱠ ْﻣ َﺗ َﻧﺎ ﺇ ِ ﱠﻧ َﻙ ﺃَﻧﺕَ ﺍ ْﻟ َﻌﻠِﻳ ُﻡ ﺍ ْﻟ َﺣﻛِﻳ ُﻡ {ﺍﻟﺑﻘﺭﺓ‪۳۲‬‬
‫ﺧ َﺫ ﻣِﻥ ﺩُﻭﻧِ َﻙ ﻣِﻥْ ﺃَ ْﻭﻟِ َﻳﺎء َﻭﻟَﻛِﻥ‬‫ﺳ ِﺑﻳﻝ َ ۝‪َ ....‬ﻣﺎ َﻛﺎﻥَ َﻳﻧ َﺑﻐِﻲ ﻟَ َﻧﺎ ﺃَﻥ ﱠﻧ ﱠﺗ ِ‬ ‫ﺿﻠﱡﻭﺍ ﺍﻟ ﱠ‬ ‫ﺿﻠَ ْﻠ ُﺗ ْﻡ ِﻋ َﺑﺎﺩِﻱ ﻫَﺅُ َﻻءِ ﺃَ ْﻡ ُﻫ ْﻡ َ‬
‫} َﻓ َﻳﻘُﻭﻝ ُ ﺃَﺃَ ْﻧ ُﺗ ْﻡ ﺃَ ْ‬
‫ﺳﻭﺍ ﺍﻟ ﱢﺫ ْﻛ َﺭ َﻭ َﻛﺎ ُﻧﻭﺍ َﻗ ْﻭﻣﺎ ً ُﺑﻭﺭﺍً {ﺍﻟﻔﺭﻗﺎﻥ‪۱۸‬‬ ‫ﱠﻣ ﱠﺗ ْﻌ َﺗ ُﻬ ْﻡ َﻭﺁ َﺑﺎء ُﻫ ْﻡ َﺣ ﱠﺗﻰ َﻧ ُ‬
‫ﺟﻥﱠ {ﺳﺑﺄ‪٤۱‬‬ ‫} ُﺛ ﱠﻡ َﻳﻘُﻭﻝ ُ ﻟِ ْﻠ َﻣ َﻼﺋِ َﻛ ِﺔ ﺃَﻫَﺅُ َﻻءِ ﺇِ ﱠﻳﺎ ُﻛ ْﻡ َﻛﺎ ُﻧﻭﺍ َﻳ ْﻌ ُﺑﺩُﻭﻥَ ۝‪ ....‬ﺃَﻧﺕَ َﻭﻟِ ﱡﻳ َﻧﺎ ﻣِﻥ ﺩُﻭﻧِ ِﻬﻡ َﺑﻝْ َﻛﺎ ُﻧﻭﺍ َﻳ ْﻌ ُﺑﺩُﻭﻥَ ﺍ ْﻟ ِ‬
‫ﺧ َﺫ ‪ (..‬ﻓﻧﻔﻭﺍ ﻋﻥ ﺃﻧﻔﺳﻬﻡ ﺍﺗﺧﺎﺫﻫﻡ ﺃﻭﻟﻳﺎء ﻣﻥ ﺩﻭﻥ‬ ‫ﻓﻲ ﺍﻟﻔﺭﻗﺎﻥ ‪ :‬ﺃﺟﺎﺏ ﺍﻟﻣﻌﺑﻭﺩﻭﻥ ﻣﻥ ﺩﻭﻥ ﷲ ﺑﻘﻭﻟﻬﻡ ) َﻣﺎ َﻛﺎﻥَ َﻳﻧ َﺑﻐِﻲ ﻟَ َﻧﺎ ﺃَﻥ ﱠﻧ ﱠﺗ ِ‬
‫ﺿﻠَ ْﻠ ُﺗ ْﻡ ِﻋ َﺑﺎﺩِﻱ( ﻓﺑﺎﺩﺭﻭﺍ ﺑﻧﻔﻲ ﺍﻻﺗﻬﺎﻡ ﻋﻥ ﺃﻧﻔﺳﻬﻡ‬ ‫ﷲ ﻷﻥ ﺍﻟﺳﺅﺍﻝ ﻛﺎﻥ ﻋﻥ ﻣﺎ ﺍﺭﺗﻛﺑﻭﻩ ﻫﻡ ﻣﻥ ﺇﺿﻼﻝ ﺍﻟﻌﺑﺎﺩ ﻓﻘﺎﻝ )ﺃَﺃَ ْﻧ ُﺗ ْﻡ ﺃَ ْ‬
‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺳﺑﺄ ‪ :‬ﺃﺟﺎﺏ ﺍﻟﻣﻼﺋﻛﺔ ﺑﻘﻭﻟﻬﻡ )ﺃَﻧﺕَ َﻭﻟِ ﱡﻳ َﻧﺎ ﻣِﻥ ﺩُﻭﻧِ ِﻬﻡ( ﻓﻠﻡ ﻳﺳﻧﺩﻭﺍ ﺇﻟﻰ ﺃﻧﻔﺳﻬﻡ ﻓﻌﻼ ‪،‬ﺑﻝ ﺫﻛﺭﻭﺍ ﺣﻘﻳﻘﺔ ﺛﺎﺑﺗﺔ ﻭ ﻫﻲ ﺃﻥ ﷲ‬
‫ﺟﻥﱠ ( ﻭ ﺫﻟﻙ ﻷﻥ ﺍﻟﺳﺅﺍﻝ ﻟﻡ ﻳﻛﻥ ﻋﻣﺎ ﻓﻌﻝ ﺍﻟﻣﻼﺋﻛﺔ ﺑﻝ ﻋﻣﺎ ﻓﻌﻝ‬ ‫ﻭﻟﻳﻬﻡ ﺛﻡ ﺃﺳﻧﺩﻭﺍ ﺍﻟﻔﻌﻝ ﻟﻠﻣﺷﺭﻛﻳﻥ ﺑﻘﻭﻟﻬﻡ ) َﺑﻝْ َﻛﺎ ُﻧﻭﺍ َﻳ ْﻌ ُﺑﺩُﻭﻥَ ﺍ ْﻟ ِ‬
‫ﺍﻟﻣﺷﺭﻛﻭﻥ ﻓﻘﺩ ﻗﺎﻝ )ﺃَﻫَﺅُ َﻻءِ ﺇِ ﱠﻳﺎ ُﻛ ْﻡ َﻛﺎ ُﻧﻭﺍ َﻳ ْﻌ ُﺑﺩُﻭﻥَ ( ﻓﻠﻡ ﻳﺣﺗﺎﺟﻭﺍ ﺇﻟﻰ ﺗﺑﺭﺋﺔ ﺃﻧﻔﺳﻬﻡ ﻷﻧﻬﻡ ﻟﻡ ﻳﺗﻬﻣﻭﺍ ﺃﺻﻼ‬

‫ﺳ ْﺑ َﺣﺎ َﻧ َﻙ ‪ ....‬ﺇِﻻﱠ َﻣﺎ َﻋﻠﱠ ْﻣ َﺗ َﻧﺎ ﺇ ِ ﱠﻧ َﻙ ﺃَﻧﺕَ ﺍ ْﻟ َﻌﻠِﻳ ُﻡ ﺍ ْﻟ َﺣﻛِﻳ ُﻡ { ﺍﻟﺑﻘﺭﺓ‪۳۲‬‬

‫)‪َ }(۳۲‬ﻗﺎﻟُﻭﺍْ ُ‬
‫ﺏ {ﺍﻟﻣﺎﺋﺩﺓ‪۱۰۹‬‬ ‫ُ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﺟ ْﺑ ُﺗ ْﻡ ﻗﺎﻟﻭﺍْ ‪ ....‬ﺇِ ﱠﻧ َﻙ ﺃﻧﺕَ َﻋﻼ ُﻡ ﺍﻟﻐ ُﻳﻭ ِ‬ ‫ُ‬ ‫َ‬
‫ﺳﻝ َ ﻓ َﻳﻘﻭﻝ ُ َﻣﺎﺫﺍ ﺃ ِ‬ ‫ُ‬ ‫َ‬ ‫ّ‬
‫} َﻳ ْﻭ َﻡ َﻳ ْﺟ َﻣ ُﻊ ﷲ ُ ﺍﻟ ﱡﺭ ُ‬
‫ﺳ ﱢﺑ ُﺢ ِﺑ َﺣ ْﻣ ِﺩ َﻙ َﻭ ُﻧ َﻘﺩﱢ ُ‬
‫ﺱ(‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺯﺍﺩ ﻓﻲ ﻗﻭﻝ ﺍﻟﻣﻼﺋﻛﺔ ) ُﺳ ْﺑ َﺣﺎ َﻧ َﻙ( ﻟﻘﻭﻟﻬﻡ ﻗﺑﻠﻬﺎ ) َﻭ َﻧ ْﺣﻥُ ُﻧ َ‬

‫ﺽ َﻭﺃَ ْﻋﻠَ ُﻡ ‪ُ ...‬ﻛﻧ ُﺗ ْﻡ ‪ { ....‬ﺍﻟﺑﻘﺭﺓ‪۳۳‬‬ ‫ﺕ َﻭﺍﻷَ ْﺭ ِ‬ ‫ﺳ َﻣ َﺎﻭﺍ ِ‬ ‫)‪َ }(۳۳‬ﻗﺎﻝ َ ﺃَﻟَ ْﻡ ﺃَﻗُﻝ ﻟﱠ ُﻛ ْﻡ ﺇِ ﱢﻧﻲ ﺃَ ْﻋﻠَ ُﻡ َﻏ ْﻳ َﺏ ﺍﻟ ﱠ‬
‫ﷲ ُ َﻳ ْﻌﻠ ُﻡ ‪{ ....×....‬ﺍﻟﻣﺎﺋﺩﺓ‪۹۹‬‬ ‫َ‬ ‫ﺳﻭ ِﻝ ﺇِﻻﱠ ﺍ ْﻟ َﺑﻼَ ُﻍ َﻭ ّ‬ ‫} ﱠﻣﺎ َﻋﻠَﻰ ﱠ‬
‫ﺍﻟﺭ ُ‬
‫ﱠ‬
‫ﺡ ﺃﻥ َﺗﺩْ ُﺧﻠُﻭﺍ ُﺑ ُﻳﻭﺗﺎ ً َﻏ ْﻳ َﺭ َﻣ ْﺳ ُﻛﻭ َﻧ ٍﺔ ﻓِﻳ َﻬﺎ َﻣ َﺗﺎ ٌﻉ ﻟﱠ ُﻛ ْﻡ َﻭﷲ ُ َﻳ ْﻌﻠَ ُﻡ ‪{ ....×...‬ﺍﻟﻧﻭﺭ‪۲۹‬‬‫َ‬ ‫ﺱ َﻋﻠَ ْﻳ ُﻛ ْﻡ ُﺟ َﻧﺎ ٌ‬ ‫}ﻟﱠ ْﻳ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻗﺎﻝ ) َﻭ َﻣﺎ ُﻛ ْﻧ ُﺗ ْﻡ َﺗ ْﻛ ُﺗﻣُﻭﻥَ ( ﻷﻥ ﺍﻟﺧﻁﺎﺏ ﻣﻭﺟﻪ ﻟﻠﻣﻼﺋﻛﺔ ﻭ ﻣﺎ ﻛﺗﻣﻭﻩ ﻛﺎﻥ ﺣﺎﺩﺛﺔ ﻋﻳﻥ ﻭﻗﻌﺕ ﻣﺭﺓ ﻭ ﻻ ﺗﺗﺟﺩﺩ‬
‫ﺃﻣﺎ ﺁﻳﺗﻲ ﺍﻟﻣﺎﺋﺩﺓ ﻭ ﺍﻟﻧﻭﺭ ‪ :‬ﻓﺎﻟﺧﻁﺎﺏ ﻓﻳﻬﻣﺎ ﻟﻌﻣﻭﻡ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻭ ﻣﺎ ﻳﺑﺩﻭﻧﻪ ﻭ ﻳﻛﺗﻣﻭﻧﻪ ﺃﻣﺭ ﻣﺗﻛﺭﺭ‪.‬‬

‫ﺍﺳ َﺗ ْﻛ َﺑ َﺭ َﻭ َﻛﺎﻥَ ﻣِﻥَ ﺍ ْﻟ َﻛﺎﻓ ِِﺭﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۳٤‬‬ ‫)‪َ } (۳٤‬ﻭﺇِ ْﺫ ‪ ....‬ﺃَ َﺑﻰ َﻭ ْ‬
‫َ‬
‫ﺟﺩِﻳﻥَ ۝ﻗﺎﻝ َ َﻣﺎ َﻣ َﻧ َﻌﻙَ{ﺍﻷﻋﺭﺍﻑ ‪۱۱‬‬ ‫ﺳﺎ ِ‬ ‫ُ‬
‫ﺻ ﱠﻭ ْﺭ َﻧﺎ ُﻛ ْﻡ ﺛ ﱠﻡ ‪ .....‬ﻟَ ْﻡ َﻳ ُﻛﻥ ﻣﱢﻥَ ﺍﻟ ﱠ‬ ‫}ﻭﻟَ َﻘﺩْ َﺧﻠَ ْﻘ َﻧﺎ ُﻛ ْﻡ ُﺛ ﱠﻡ َ‬
‫َ‬
‫} َﻭﺇ ِ ْﺫ ‪َ .....‬ﻗﺎﻝ َ ﺃَﺃَ ْﺳ ُﺟ ُﺩ ﻟِﻣَﻥْ َﺧﻠَ ْﻘﺕَ ﻁِ ﻳﻧﺎ ً {ﺍﻹﺳﺭﺍء‪٦۱‬‬
‫ﺧ ُﺫﻭ َﻧ ُﻪ َﻭ ُﺫ ﱢﺭ ﱠﻳ َﺗ ُﻪ ﺃَ ْﻭﻟِ َﻳﺎء {ﺍﻟﻛﻬﻑ‪٥۰‬‬
‫ﺳﻕَ ﻋَﻥْ ﺃَ ْﻣ ِﺭ َﺭ ﱢﺑ ِﻪ ﺃَ َﻓ َﺗ ﱠﺗ ِ‬
‫ﺟﻥﱢ َﻓ َﻔ َ‬
‫} َﻭﺇ ِ ْﺫ ‪َ .....‬ﻛﺎﻥَ ﻣِﻥَ ﺍ ْﻟ ِ‬
‫} َﻭﺇ ِ ْﺫ ‪ .....‬ﺃَ َﺑﻰ {ﻁﻪ‪۱۱٦‬‬

‫ِﻳﺱ ﺃَ َﺑﻰ َﻭ ْ‬
‫ﺍﺳ َﺗ ْﻛ َﺑ َﺭ َﻭ َﻛﺎﻥَ ﻣِﻥَ ﺍ ْﻟ َﻛﺎﻓ ِِﺭﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۳٤‬‬ ‫)‪ }(۳٤‬ﺇِﻻﱠ ﺇِ ْﺑﻠ َ‬
‫ﺟﺩِﻳﻥَ {ﺍﻟﺣﺟﺭ‪۳۱‬‬
‫ﺳﺎ ِ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺳ َﺟ َﺩ ﺍ ْﻟ َﻣﻶﺋِ َﻛﺔ ُﻛﻠﱡ ُﻬ ْﻡ ﺃ ْﺟ َﻣﻌُﻭﻥَ ۝‪ .....‬ﺃ َﺑﻰ ﺃﻥ َﻳ ُﻛﻭﻥَ َﻣ َﻊ ﺍﻟ ﱠ‬ ‫} َﻓ َ‬
‫ﺍﺳ َﺗ ْﻛ َﺑ َﺭ َﻭ َﻛﺎﻥَ ﻣِﻥْ ﺍ ْﻟ َﻛﺎﻓ ِِﺭﻳﻥَ {ﺹ‪۷٤‬‬ ‫َ‬ ‫ُ‬
‫ﺳ َﺟ َﺩ ﺍ ْﻟ َﻣﻶﺋِ َﻛﺔ ُﻛﻠﱡ ُﻬ ْﻡ ﺃ ْﺟ َﻣﻌُﻭﻥَ ۝‪ْ .....‬‬‫} َﻓ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﻛﺭﻳﻡ ﷲ ﻵﺩﻡ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻓﻧﺎﺳﺏ ﺍﻟﺗﺷﻧﻳﻊ ﻋﻠﻰ ﻋﺩﻡ ﺳﺟﻭﺩ ﺇﺑﻠﻳﺱ ﻟﻪ ﻓﻌﺩﺩ ﺃﻓﻌﺎﻟﻪ ﻭ ﺟﻣﻊ ﻟﻪ ﺍﻹﺑﺎء‬
‫ﻭﺍﻻﺳﺗﻛﺑﺎﺭ ﻭﺍﻟﻛﻔﺭ ﻟﻠﺩﻻﻟﺔ ﻋﻠﻰ ﺷﻧﺎﻋﺔ ﻣﻌﺻﻳﺗﻪ ﺑﺣﻕ ﺁﺩﻡ ﺍﻟﺫﻱ ﻛﺭﻣﻪ ﷲ ﻭﻋﻠﻣﻪ‬

‫ﺷ ْﻳ َﻁﺎﻥُ َﻋ ْﻧ َﻬﺎ { ﺍﻟﺑﻘﺭﺓ‪۳٥‬‬ ‫(}ﻭﻗُ ْﻠ َﻧﺎ ‪َ ....‬ﻭ ُﻛﻼَ ِﻣ ْﻧ َﻬﺎ َﺭ َﻏﺩﺍً ‪ ....‬۝ َﻓﺄ َ َﺯﻟﱠ ُﻬ َﻣﺎ ﺍﻟ ﱠ‬ ‫)‪َ ۳٥‬‬
‫َ‬ ‫َ‬
‫ﺷ ْﻳﻁﺎﻥُ ﻟِ ُﻳ ْﺑﺩ َ‬
‫ِﻱ ﻟ ُﻬ َﻣﺎ {ﺍﻷﻋﺭﺍﻑ‪۱۹‬‬ ‫ﺱ ﻟَ ُﻬ َﻣﺎ ﺍﻟ ﱠ‬ ‫} ﻭ ‪َ .....‬ﻓ ُﻛﻼَ ﻣِﻥْ ‪.....‬۝ َﻓ َﻭ ْﺳ َﻭ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻣﺎ ﺯﺍﻝ ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﻛﺭﻳﻡ ﷲ ﻵﺩﻡ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ‪:‬‬
‫‪ -‬ﺇﺳﻧﺎﺩﻩ ﺍﻟﻔﻌﻝ ﻟﻧﻔﺳﻪ ﺳﺑﺣﺎﻧﻪ ﺗﻛﺭﻳﻣﺎ ﻭ ﺗﺷﺭﻳﻔﺎ ) َﻭﻗُ ْﻠ َﻧﺎ َﻳﺎ ﺁ َﺩ ُﻡ ( ﺃﻣﺎ ﻓﻲ ﺍﻷﻋﺭﺍﻑ ) َﻭ َﻳﺎ ﺁ َﺩ ُﻡ(‬
‫‪ -‬ﺟﻣﻊ ﻵﺩﻡ ﺑﻳﻥ ﺳﻛﻧﻰ ﺍﻟﺟﻧﺔ ﻭ ﺍﻷﻛﻝ ﻣﻧﻬﺎ ﻓﻌﻁﻔﻪ ﺑﺎﻟﻭﺍﻭ ﺑﻳﻧﻣﺎ ﻋﻁﻔﻪ ﺑﺎﻟﻔﺎء ﺍﻟﺗﻲ ﺗﻔﻳﺩ ﺍﻟﺗﻌﻘﻳﺏ ﻭﺍﻟﺗﺭﺗﻳﺏ ﻓﻲ ﺍﻷﻋﺭﺍﻑ‬
‫‪۱‬‬
‫‪-‬ﺃﻋﺎﺩ ﺿﻣﻳﺭ ﺍﻟﺟﻧﺔ ﻣﻊ ﺍﻷﻛﻝ ﻓﻘﺎﻝ )ﻣﻧﻬﺎ( ﻓﺫﻛﺭ ﺍﻟﺟﻧﺔ ﻭﺿﻣﻳﺭﻫﺎ ﻭﻫﻭ ﺍﻟﻣﻧﺎﺳﺏ ﻟﻣﻘﺎﻡ ﺍﻟﺗﻛﺭﻳﻡ‬
‫‪F5‬‬

‫‪ -‬ﺯﺍﺩ ﻛﻠﻣﺔ) َﺭ َﻏﺩﺍً( ﻭﻟﻡ ﺗﺫﻛﺭ ﻓﻲ ﺍﻷﻋﺭﺍﻑ ﻭ ﻣﻌﻧﺎﻫﺎ ﻫﻧﻳﺋﺎ ﻻ ﻋﻧﺎء ﻓﻳﻪ‬
‫ﺷ ْﻳ َﻁﺎﻥُ ( ﻭﻫﻭ ﻣﻥ ﺍﻟﺯﻟﻝ ﺃﻱ ﺍﻟﺧﻁﺄ ﻭ ﻟﻡ ﻳﻘﻝ ) َﻓ َﺩﻻﱠ ُﻫ َﻣﺎ( ﺑﻣﻌﻧﻰ ﺣﻁﻬﻣﺎ ﻋﻥ ﻣﻧﺯﻟﺗﻬﻣﺎ‬ ‫‪ -‬ﻗﺎﻝ ) َﻓﺄ َ َﺯﻟﱠ ُﻬ َﻣﺎ ﺍﻟ ﱠ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﺍﻟﺗﻌﺑﻳﺭ ﺍﻟﻘﺭﺁﻧﻲ ﺹ‪۳۰۲-۲۹۰‬‬

‫‪۱۰‬‬
۱۱
۱۲
 ‫ﺙ ﺷِ ْﺋ ُﺗ َﻣﺎ َﻭﻻَ َﺗ ْﻘ َﺭ َﺑﺎ {ﺍﻟﺑﻘﺭﺓ‪۳٥‬‬ ‫ﺍﺳ ُﻛﻥْ ﺃَﻧﺕَ َﻭ َﺯ ْﻭ ُﺟ َﻙ ﺍ ْﻟ َﺟ ﱠﻧ َﺔ َﻭ ُﻛﻼَ ِﻣ ْﻧ َﻬﺎ َﺭ َﻏﺩﺍً َﺣ ْﻳ ُ‬ ‫)‪ْ }(۳٥‬‬
‫ﺳ ﱠﺟﺩﺍً{ ﺍﻟﺑﻘﺭﺓ‪٥۸‬‬ ‫ﺙ ﺷِ ْﺋ ُﺗ ْﻡ ‪َ .....‬ﻭﺍﺩْ ُﺧﻠُﻭ ْﺍ ﺍ ْﻟ َﺑ َ‬
‫ﺎﺏ ُ‬ ‫}ﻭﺇ ِ ْﺫ ﻗُ ْﻠ َﻧﺎ ﺍﺩْ ُﺧﻠُﻭﺍْ ﻫَـ ِﺫ ِﻩ ﺍ ْﻟ َﻘ ْﺭ َﻳ َﺔ َﻓ ُﻛﻠُﻭ ْﺍ ِﻣ ْﻧ َﻬﺎ َﺣ ْﻳ ُ‬
‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۳٥‬ﻣﺎ ﺯﺍﻝ ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﻛﺭﻳﻡ ﷲ ﻵﺩﻡ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻓﻧﺎﺳﺏ ﺗﻘﺩﻳﻡ ﻛﻠﻣﺔ) َﺭ َﻏﺩﺍً( ﺑﻣﻌﻧﻰ ﻫﻧﻳﺋﺎ ﺑﻼ ﻋﻧﺎء‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪: ٥۸‬ﻓﺎﻟﻛﻼﻡ ﻋﻥ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻓﻧﺎﺳﺏ ﺗﺄﺧﻳﺭﻫﺎ‬

‫ﺎﺏ َﻋﻠَ ْﻳ ِﻪ { ﺍﻟﺑﻘﺭﺓ‪۳٦‬‬ ‫ﺕ َﻓ َﺗ َ‬

‫)‪َ }(۳٦‬ﻭﻗُ ْﻠ َﻧﺎ ‪.....‬۝ َﻓ َﺗﻠَ ﱠﻘ ٰﻰ ﺁ َﺩ ُﻡ ﻣِﻥْ َﺭ ﱢﺑ ِﻪ َﻛﻠِ َﻣﺎ ٍ‬
‫} َﻗﺎﻝ َ ‪.....‬۝ َﻗﺎﻝ َ ﻓِﻳ َﻬﺎ َﺗ ْﺣ َﻳ ْﻭﻥَ َﻭﻓِﻳ َﻬﺎ َﺗ ُﻣﻭ ُﺗﻭﻥَ َﻭ ِﻣ ْﻧ َﻬﺎ ُﺗ ْﺧ َﺭﺟُﻭﻥَ {ﺍﻷﻋﺭﺍﻑ ‪۲٤‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻓﻲ ﺳﻳﺎﻕ ﺗﻛﺭﻳﻡ ﺁﺩﻡ ﺃﻳﺿﺎ ﺻﺭﺡ ﺑﺫﻛﺭ ﺗﻭﺑﺔ ﷲ ﻋﻠﻳﻪ ﺃﻣﺎ ﻓﻲ ﺍﻷﻋﺭﺍﻑ ﻓﻠﻡ ﻳﺻﺭﺡ ﺑﻬﺎ‬

‫)‪ُ } (۳۸‬ﻗ ْﻠ َﻧﺎ ﺍﻫْ ِﺑ ُﻁﻭﺍ ‪َ .....×....‬ﺗﺑِ َﻊ ‪َ ....‬ﺧ ْﻭ ٌ‬

‫ﻑ َﻋﻠَ ْﻳ ِﻬ ْﻡ َﻭ َﻻ ُﻫ ْﻡ َﻳ ْﺣ َﺯ ُﻧﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۳۸‬‬
‫ﺷ َﻘﻰ {ﻁﻪ ‪۱۲۳‬‬ ‫ﺽ َﻋﺩ ﱞُﻭ ‪ .....‬ﺍ ﱠﺗ َﺑ َﻊ ‪َ ....‬ﻳﺿِ ﻝ ﱡ َﻭ َﻻ َﻳ ْ‬ ‫} َﻗﺎﻝ َ ﺍﻫْ ِﺑ َﻁﺎ ‪َ .....‬ﺑ ْﻌ ُ‬
‫ﺿ ُﻛ ْﻡ ﻟِ َﺑ ْﻌ ٍ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺟﺎء ﻟﻔﻅ ) َﺗﺑِ َﻊ( ﻣﻘﺎﺑﻝ ﻟﻔﻅ ) ﺍ ﱠﺗ َﺑ َﻊ( ﻓﻲ ﻁﻪ ﺩﻻﻟﺔ ﻋﻠﻰ ﺳﻬﻭﻟﺔ ﺍﺗﺑﺎﻉ ﺍﻟﻬﺩﻯ ﺍﺳﺗﻣﺭﺍﺭﺍ ﻟﺗﻛﺭﻳﻡ ﺁﺩﻡ ﻭ ﺑﻧﻳﻪ ‪،‬‬
‫ﻓﺎﻟﻔﻌﻝ ﻋﻠﻰ ﻭﺯﻥ )ﺍﻓﺗﻌﻝ( ﻳﻔﻳﺩ ﺇﻋﻣﺎﻝ ﺍﻟﺟﻬﺩ ﻭ ﻋﻠﻰ ﻭﺯﻥ )ﻓﻌﻝ( ﻳﻔﻳﺩ ﺍﻟﺳﻬﻭﻟﺔ ﻭ ﺍﻟﻳﺳﺭ‪ ،‬ﻭ ﻛﺫﻟﻙ ﻧﻔﻰ ﻋﻧﻬﻡ ﺍﻟﺧﻭﻑ ﻭ‬
‫ﺍﻟﺣﺯﻥ ﻭ ﻫﻭ ﺃﺑﻠﻎ ﻓﻲ ﺍﻟﺑﺷﺎﺭﺓ ﻣﻥ ﻧﻔﻲ ﺍﻟﺿﻼﻝ ﻭ ﺍﻟﺷﻘﺎء‬

‫ﺎﺭ ُﻫ ْﻡ ﻓِﻳ َﻬﺎ َﺧﺎﻟِﺩُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۳۹‬‬ ‫ﺎﺏ ﺍﻟ ﱠﻧ ِ‬ ‫ﺻ َﺣ ُ‬ ‫)‪َ }(۳۹‬ﻭ‪.....‬ﺃُﻭﻟَـﺋِ َﻙ ﺃَ ْ‬

‫ّ‬ ‫ْ‬
‫ِﻳﻡ۝ َﻳﺎ ﺃ ﱡﻳ َﻬﺎ ﺍ ﱠﻟﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ﺍﺫ ُﻛ ُﺭﻭ ْﺍ ﻧ ِْﻌ َﻣﺕَ ﷲِ َﻋﻠَ ْﻳ ُﻛ ْﻡ {ﺍﻟﻣﺎﺋﺩﺓ‪۱۰‬‬‫َ‬ ‫} َﻭ‪.....‬ﺃ ُ ْﻭﻟَـﺋِ َﻙ ﺃَ ْ‬
‫ﺎﺏ ﺍ ْﻟ َﺟﺣ ِ‬ ‫ﺻ َﺣ ُ‬
‫ﺕ َﻣﺎ ﺃَ َﺣﻝ ﱠ ّ‬ ‫ِﻳﻡ۝ َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍ ﱠﻟﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ﻻَ ُﺗ َﺣ ﱢﺭ ُﻣﻭ ْﺍ َﻁ ﱢﻳ َﺑﺎ ِ‬ ‫} َﻭ‪.....‬ﺃ ُ ْﻭﻟَـﺋِ َﻙ ﺃَ ْ‬
‫ﷲ ُ{ﺍﻟﻣﺎﺋﺩﺓ‪۸٦‬‬ ‫ﺎﺏ ﺍ ْﻟ َﺟﺣ ِ‬ ‫ﺻ َﺣ ُ‬
‫َ‬
‫ﷲ ﺛ ﱠﻡ ﻗﺗِﻠُﻭﺍ ﺃ ْﻭ َﻣﺎ ُﺗﻭﺍ {ﺍﻟﺣﺞ‪٥۷‬‬ ‫ُ‬ ‫ُ‬ ‫ﱠ‬
‫ﻳﻝ ِ‬ ‫ﺳ ِﺑ ِ‬ ‫َﺎﺟ ُﺭﻭﺍ ﻓِﻲ َ‬ ‫ﺍﺏ ﱡﻣ ِﻬﻳﻥٌ ۝ َﻭﺍﻟﱠﺫِﻳﻥَ ﻫ َ‬ ‫} َﻭ‪َ .....‬ﻓﺄ ُ ْﻭﻟَﺋِ َﻙ َﻟ ُﻬ ْﻡ َﻋﺫ ٌ‬
‫َ‬
‫ﺿﺭُﻭﻥَ {ﺍﻟﺭﻭﻡ‪۱٦‬‬ ‫ﺏ ُﻣ ْﺣ َ‬‫} َﻭﺃَ ﱠﻣﺎ ‪َ .....‬ﻭﻟِ َﻘﺎء ْﺍﻵﺧ َِﺭ ِﺓ َﻓﺄ ُ ْﻭﻟَﺋِ َﻙ ﻓِﻲ ﺍ ْﻟ َﻌ َﺫﺍ ِ‬
‫ﺍﻋﻠ ُﻣﻭﺍ {ﺍﻟﺣﺩﻳﺩ‪۱۹‬‬ ‫َ‬ ‫ِﻳﻡ۝ ْ‬ ‫ﺎﺏ ﺍﻟ َﺟﺣ ِ‬‫ْ‬ ‫ﺻ َﺣ ُ‬ ‫ﺷ َﻬ َﺩﺍء ﻋِﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ ﻟَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ َﻭ ُﻧﻭ ُﺭ ُﻫ ْﻡ َﻭ‪.....‬ﺃ ْﻭﻟﺋِ َﻙ ﺃ ْ‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫} َﻭﺍﻟ ﱡ‬
‫ﺱ ﺍ ْﻟ َﻣﺻِ ﻳ ُﺭ {ﺍﻟﺗﻐﺎﺑﻥ‪۱۰‬‬ ‫ﺎﺭ َﺧﺎﻟِﺩِﻳﻥَ ﻓِﻳ َﻬﺎ َﻭ ِﺑ ْﺋ َ‬ ‫ِ‬ ‫ﻧ‬‫ﱠ‬ ‫ﺍﻟ‬ ‫ﺎﺏ‬
‫ُ‬ ‫ﺣ‬
‫َ‬ ‫ﺻ‬‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫َ‬
‫ﻙ‬ ‫ﺋ‬
‫ِ‬ ‫َ‬ ‫ﻟ‬‫ﻭ‬‫ْ‬ ‫ُ‬ ‫‪.....‬ﺃ‬ ‫} َﻭ‬
‫َ‬ ‫َ‬ ‫َ‬
‫ﺎﺱ ﺑِﻠِﻘﺎءِ َﺭ ﱢﺑ ِﻬ ْﻡ ﻟﻛﺎ ِﻓﺭُﻭﻥَ (‬ ‫ﱠ‬
‫ِﻳﺭﺍ ﻣِﻥَ ﺍﻟﻧ ِ‬ ‫َ‬
‫)ﻭﻟِﻘﺎء ﺍﻵﺧ َِﺭﺓِ( ﻣﻧﺎﺳﺑﺔ ﻟﻘﻭﻟﻪ ﻗﺑﻠﻬﺎ ) َﻭﺇِﻥﱠ ﻛﺛ ً‬ ‫ْ‬ ‫َ‬ ‫ﻓﻲ ﺍﻟﺭﻭﻡ ‪ :‬ﺯﺍﺩ ﻗﻭﻟﻪ َ‬

‫ﻭﻥ { ﺍﻟﺑﻘﺭﺓ‪٤۰‬‬ ‫ﺎﺭ َﻫ ُﺑ ِ‬ ‫ﺎﻱ َﻓ ْ‬ ‫)‪َ .....}(٤۰‬ﻭﺃَ ْﻭﻓُﻭﺍ ﺑِ َﻌ ْﻬﺩِﻱ ﺃُﻭ ِ‬

‫ﻑ ﺑِ َﻌ ْﻬ ِﺩ ُﻛ ْﻡ َﻭﺇِ ﱠﻳ َ‬
‫ﺷ ْﻳﺋﺎً{ ﺍﻟﺑﻘﺭﺓ ‪ ٤۷‬ﻭﺍﻟﺑﻘﺭﺓ ‪۱۲۲‬‬ ‫ﺱ َ‬‫ﺱ َﻋﻥ ﱠﻧ ْﻔ ٍ‬ ‫ﺿ ْﻠ ُﺗ ُﻛ ْﻡ َﻋﻠَﻰ ﺍ ْﻟ َﻌﺎﻟَﻣِﻳﻥَ ۝ َﻭﺍ ﱠﺗﻘُﻭ ْﺍ َﻳ ْﻭﻣﺎ ً ﻻﱠ َﺗ ْﺟ ِﺯﻱ َﻧ ْﻔ ٌ‬ ‫}‪َ .....‬ﻭﺃَ ﱢﻧﻲ َﻓ ﱠ‬
‫ﻑ َﻋ َﻠ ْﻳ ِﻬ ْﻡ َﻭﻻَ ُﻫ ْﻡ َﻳ ْﺣ َﺯ ُﻧﻭﻥَ ( ﻛﺎﻥ ﻫﺫﺍ ﺑﻣﺛﺎﺑﺔ ﺍﻟﻌﻬﺩ ﺑﻳﻥ ﷲ ﻭ‬ ‫ﺍﻱ َﻓﻼَ َﺧ ْﻭ ٌ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ٤۰‬ﺑﻌﺩ ﺃﻥ ﻗﺎﻝ ﺗﻌﺎﻟﻰ) َﻓ َﻣﻥ َﺗﺑِ َﻊ ُﻫ َﺩ َ‬
‫ﻑ ِﺑ َﻌ ْﻬ ِﺩ ُﻛ ْﻡ(‬ ‫ُ‬ ‫ُ‬ ‫َ‬
‫ﺑﻳﻥ ﻋﺑﺎﺩﻩ ﻓﻣﻥ ﻭﻓﻰ ﻣﻧﻬﻡ ﺑﺷﺭﻁﻪ ﻭﻓﻰ ﷲ ﻟﻪ ﺑﺟﻭﺍﺑﻪ ﻭ ﻟﺫﻟﻙ ﻗﺎﻝ) َﻭﺃ ْﻭﻓﻭ ْﺍ ِﺑ َﻌ ْﻬﺩِﻱ ﺃﻭ ِ‬

‫)‪َ } (٤۰‬ﻳﺎ َﺑﻧِﻲ ﺇِ ْﺳ َﺭﺍﺋِﻳﻝَ ْﺍﺫ ُﻛ ُﺭﻭ ْﺍ ﻧ ِْﻌ َﻣﺗ َِﻲ ﺍﻟﱠﺗِﻲ ﺃَ ْﻧ َﻌ ْﻣﺕُ َﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭﺃَ ْﻭﻓُﻭ ْﺍ ِﺑ َﻌ ْﻬﺩِﻱ ﺃُﻭ ِ‬
‫ﻑ ِﺑ َﻌ ْﻬ ِﺩ ُﻛ ْﻡ َﻭﺇِ ﱠﻳ َ‬
‫ﺎﻱ ‪{ ...‬ﺍﻟﺑﻘﺭﺓ‪٤۰‬‬
‫ﺎﻱ ‪{ ...‬ﺍﻟﻧﺣﻝ‪٥۱‬‬ ‫} َﻭ َﻗﺎﻝ َ ّ‬
‫ﷲ ُ ﻻَ َﺗ ﱠﺗ ِﺧ ُﺫﻭ ْﺍ ﺇِﻟـ َﻬ ْﻳ ِﻥ ﺍ ْﺛ َﻧ ْﻳ ِﻥ ﺇِ ﱠﻧ َﻣﺎ ﻫ َُﻭ ﺇِﻟ ٌﻪ َﻭﺍ ِﺣ ٌﺩ َﻓﺈ ﱠﻳ َ‬

‫ﺻ َﻼ َﺓ { ﺍﻟﺑﻘﺭﺓ‪٤۲‬‬ ‫ﺳﻭﺍ‪َ ....‬ﻭ َﺗ ْﻛ ُﺗ ُﻣﻭﺍ‪.....‬۝ َﻭﺃَﻗِﻳ ُﻣﻭﺍ ﺍﻟ ﱠ‬

‫ﻭﻥ۝ َﻭ َﻻ َﺗ ْﻠ ِﺑ ُ‬ ‫ﺎﻱ َﻓﺎ ﱠﺗﻘُ ِ‬
‫)‪َ }(٤۲‬ﻭﺇِ ﱠﻳ َ‬
‫ﺏ {ﺁﻝ ﻋﻣﺭﺍﻥ ‪۷۱‬‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ٌ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬
‫‪.....‬ﻭﺗﻛﺗﻣُﻭﻥَ ‪ .....‬۝ َﻭﻗﺎﻟﺕ ﻁﺂﺋِﻔﺔ ﻣﱢﻥْ ﺃﻫْ ِﻝ ﺍﻟ ِﻛﺗﺎ ِ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺏ ﻟِ َﻡ ﺗﻠﺑِﺳُﻭﻥَ‬ ‫} َﻳﺎ ﺃَﻫْ ﻝ َ ﺍﻟ ِﻛﺗﺎ ِ‬
‫َ‬ ‫ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﺳﺗﻣﺭﺍﺭﺍ ﻟﻸﻭﺍﻣﺭ ﻭ ﺍﻟﻧﻭﺍﻫﻲ ﺍﻟﺗﻲ ﻳﺄﻣﺭ ﷲ ﺑﻬﺎ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﺑﻌﺩ ﺃﻥ ﺃﺧﺫ ﻋﻠﻳﻬﻡ ﺍﻟﻌﻬﺩ ﻓﺟﺎء ﺑﺻﻳﻐﺔ ﺍﻟﻧﻬﻲ‬
‫ﻭ ﺗﺑﻌﻪ ﺍﻷﻣﺭ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺻﻼﺓ‬
‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ‪ :‬ﺍﺳﺗﻣﺭﺍﺭﺍ ﻟﺗﻭﺑﻳﺦ ﺑﻧﻲ ﺍﺳﺭﺍﺋﻳﻝ ﻭ ﺗﻘﺭﻳﺭﻫﻡ ﺑﺄﻓﻌﺎﻟﻬﻡ ﻓﺟﺎء ﺑﺻﻳﻐﺔ ﺍﻻﺳﺗﻔﻬﺎﻡ ﺍﻻﺳﺗﻧﻛﺎﺭﻱ ﻭ ﺗﺑﻌﻪ ﻗﻭﻟﻬﻡ‬
‫ﺍﻟﻣﺫﻣﻭﻡ‬

‫ﻳﺭﺓٌ ﺇِ ﱠﻻ َﻋﻠَﻰ ﺍ ْﻟ َﺧﺎﺷِ ﻌِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪٤٥‬‬

‫)‪}(٤٥‬ﻭ ‪َ ....‬ﻭﺇِ ﱠﻧ َﻬﺎ ﻟَ َﻛ ِﺑ َ‬
‫ْ‬ ‫ُ‬ ‫ُ‬
‫ﺻﺎﺑِ ِﺭﻳﻥَ ۝ َﻭﻻَ َﺗﻘﻭﻟﻭ ْﺍ ﻟِﻣَﻥْ ُﻳﻘ َﺗﻝ ُ {ﺍﻟﺑﻘﺭﺓ‪۱٥۳‬‬ ‫ﷲ َﻣ َﻊ ﺍﻟ ﱠ‬ ‫ّ‬
‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ‪ .....‬ﺇِﻥﱠ َ‬
‫ﻳﺭﺓٌ ﺇِﻻﱠ َﻋﻠَﻰ ﺍ ْﻟ َﺧﺎﺷِ ﻌِﻳﻥَ ( ﻣﻊ ﺣﺎﻟﻬﻡ ﻣﻥ ﺍﻟﺗﺛﺎﻗﻝ ﻭ‬
‫)ﻭﺇِ ﱠﻧ َﻬﺎ ﻟَ َﻛ ِﺑ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ٤٥‬ﺍﻟﺧﻁﺎﺏ ﻟﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻓﺗﻧﺎﺳﺏ ﻗﻭﻟﻪ َ‬
‫ﻓﻲ‬ ‫ﺍﻟﺗﻛﺎﺳﻝ ﻓﻲ ﺍﻟﻌﺑﺎﺩﺍﺕ‬

‫‪۱۳‬‬
 ‫ﺎﺑ ِﺭﻳﻥَ ( ﻣﻊ ﺻﺑﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻋﻠﻰ ﺍﻟﻌﺑﺎﺩﺓ ﻭ ﻋﺩﻡ‬
‫ﺍﻟﺻ ِ‬ ‫‪ : ۱٥۳‬ﺍﻟﺧﻁﺎﺏ ﻟﻠﻣﺅﻣﻧﻳﻥ ﻓﺗﻧﺎﺳﺏ ﻗﻭﻟﻪ )ﺇِﻥﱠ ّ َ‬
‫ﷲ َﻣ َﻊ ﱠ‬
‫‪۱‬‬
‫ﺍﻟﺑﻘﺭﺓ‬
‫ﺍﺳﺗﺛﻘﺎﻟﻬﺎ‬ ‫‪F6‬‬

‫ﺎﻋ ٌﺔ َﻭ َﻻ ُﻳ ْﺅ َﺧ ُﺫ ِﻣ ْﻧ َﻬﺎ ﻋَﺩْ ﻝ ٌ ‪ { ....‬ﺍﻟﺑﻘﺭﺓ‪٤۸-٤۷‬‬ ‫ﺷ َﻔ َ‬ ‫)‪.... }(٤۸-٤۷‬۝‪َ ....‬‬

‫َ‬ ‫َ‬
‫ﺕ ﻓﺄ َﺗ ﱠﻣﻬُﻥﱠ {ﺍﻟﺑﻘﺭﺓ ‪۱۲۳‬‬ ‫ٌ‬
‫ﺷﻔﺎ َﻋﺔ ‪.....‬۝ َﻭﺇِ ِﺫ ﺍ ْﺑ َﺗﻠَﻰ ﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ َﺭ ﱡﺑ ُﻪ ِﺑ َﻛﻠِ َﻣﺎ ٍ‬ ‫َ‬ ‫َ‬
‫}‪....‬ﻋَﺩْ ﻝ ٌ َﻭﻻَ َﺗﻧﻔ ُﻌ َﻬﺎ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :٤۸-٤۷‬ﺍﻟﺧﻁﺎﺏ ﻣﻭﺟﻪ ﻟﻠﻌﻠﻣﺎء ﻭ ﺍﻟﻛﺑﺭﺍء ﻣﻥ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﺍﻟﺫﻳﻥ ﻳﺄﻣﺭﻭﻥ ﺍﻟﻧﺎﺱ ﺑﺎﻟﺑﺭ ﻭ ﻳﺗﻠﻭﻥ ﺍﻟﻛﺗﺎﺏ‬
‫ﻓﻬﺅﻻء ﻛﺎﻥ ﻣﻥ ﺍﻟﻣﻣﻛﻥ ﺃﻥ ﺗﻘﺑﻝ ﺷﻔﺎﻋﺗﻬﻡ ﻓﻲ ﻏﻳﺭﻫﻡ ﻭ ﻟﻛﻥ ﻷﻧﻬﻡ ﻳﻧﺳﻭﻥ ﺃﻧﻔﺳﻬﻡ ﻓﻼ ﺗﻘﺑﻝ ﺷﻔﺎﻋﺗﻬﻡ ‪-‬ﻷﻥ ﺍﻟﺷﻔﺎﻋﺔ‬
‫ﺷ َﻔﺎ َﻋ ٌﺔ(‬
‫ﺗﻘﺑﻝ ﻣﻥ ﺍﻟﺷﺎﻓﻊ ﻭ ﺗﻧﻔﻊ ﺍﻟﻣﺷﻔﻭﻉ ﻟﻪ ‪ -۲‬ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﻗﻭﻟﻪ ) ﻻَ ُﻳ ْﻘ َﺑﻝ ُ ِﻣ ْﻧ َﻬﺎ َ‬ ‫‪F7‬‬

‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۱۲۳‬ﻓﺎﻟﺣﺩﻳﺙ ﻋﻥ ﻋﺎﻣﺔ ﺃﻫﻝ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺫﻳﻥ ﻻ ﻳﺳﺗﻁﻳﻌﻭﻥ ﻓﺩﺍء ﺃﻧﻔﺳﻬﻡ ﻭ ﻻ ﺗﻧﻔﻌﻬﻡ ﺷﻔﺎﻋﺔ ﺍﻟﺷﺎﻓﻌﻳﻥ‬
‫ﺷ َﻔﺎ َﻋ ٌﺔ(‬
‫ﻟﻬﻡ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﻗﻭﻟﻪ) َﻭﻻَ َﺗﻧ َﻔ ُﻌ َﻬﺎ َ‬

‫)‪َ }(٤۹‬ﻭﺇ ِ ْﺫ َﻧ ﱠﺟ ْﻳ َﻧﺎ ُﻛ ْﻡ ‪ُ ....‬ﻳ َﺫ ﱢﺑﺣُﻭﻥَ ‪....‬۝ َﻭﺇِ ْﺫ َﻓ َﺭ ْﻗ َﻧﺎ ﺑِ ُﻛ ُﻡ ﺍ ْﻟ َﺑ ْﺣ َﺭ َﻓﺄ َ ْﻧ َﺟ ْﻳ َﻧﺎ ُﻛ ْﻡ { ﺍﻟﺑﻘﺭﺓ‪٤۹‬‬
‫ﺳﻰ َﺛﻼَﺛِﻳﻥَ ﻟَ ْﻳﻠَ ًﺔ{ﺍﻷﻋﺭﺍﻑ ‪۱٤۱‬‬ ‫ﻧﺟ ْﻳ َﻧﺎ ُﻛﻡ ‪ُ .....‬ﻳ َﻘ ﱢﺗﻠُﻭﻥَ ‪.....‬۝ َﻭ َﻭﺍﻋَﺩْ َﻧﺎ ُﻣﻭ َ‬ ‫}ﻭﺇِ ْﺫ ﺃَ َ‬
‫َ‬
‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﻧﺟﺎ ُﻛﻡ ‪َ .....‬ﻭ ُﻳﺫ ﱢﺑﺣُﻭﻥَ ‪.....‬۝ َﻭﺇِﺫ َﺗﺄﺫﻥَ َﺭ ﱡﺑ ُﻛ ْﻡ {ﺇﺑﺭﺍﻫﻳﻡ‪٦‬‬ ‫َ‬ ‫ّ‬ ‫َ‬
‫} ْﺍﺫ ُﻛ ُﺭﻭﺍْ ﻧ ِْﻌ َﻣﺔ ﷲِ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﺇِﺫ ﺃ َ‬
‫ْ‬
‫ﺳ ُﻧ َﻘ ﱢﺗﻝ ُ ﺃَ ْﺑ َﻧﺎء ُﻫ ْﻡ َﻭ َﻧ ْﺳ َﺗ ْﺣ ِﻳـﻲ‬
‫ﻓﻲ ﺍﻷﻋﺭﺍﻑ ‪ :‬ﻗﺎﻝ ) ُﻳ َﻘ ﱢﺗﻠُﻭﻥَ ( ﺑﺩﻻ ﻣﻥ ) ُﻳ َﺫ ﱢﺑﺣُﻭﻥَ ( ﻷﻧﻪ ﻗﺎﻝ ﻗﺑﻠﻬﺎ ﻓﻲ ﺍﻵﻳﺔ ‪۱۲۷‬ﻋﻠﻰ ﻟﺳﺎﻥ ﻓﺭﻋﻭﻥ ) َ‬
‫‪۳‬‬
‫ﺳﺎء ُﻫ ْﻡ ( ﻓﻧﺎﺳﺏ ﺑﻳﻥ ﻗﻭﻟﻪ ﻭ ﻓﻌﻠﻪ ﻓﻘﺩ ﻓﻌﻝ ﻣﺎ ﻫﺩﺩ ﺑﻪ‬ ‫ﻧِ َ‬
‫)ﻭ َﺫ ﱢﻛ ْﺭ ُﻫ ْﻡ ﺑِﺄ َ ﱠﻳﺎﻡ ّ‬
‫‪F8‬‬

‫ﷲِ( ﻓﺄﻣﺭﻩ ﺑﺗﻌﺩﺍﺩ ﺍﻟﻣﺣﻥ ﺍﻟﺗﻲ ﺗﻌﺭﺿﻭﺍ ﻟﻬﺎ ﻓﻧﺎﺳﺏ ﻋﻁﻑ ﺍﻟﺗﺫﺑﻳﺢ ﻋﻠﻰ ﺳﻭﻡ‬ ‫ِ‬ ‫َ‬ ‫ﻷﺑﺭﺍﻫﻳﻡ‬ ‫ﺗﻌﺎﻟﻰ‬ ‫ﻗﻭﻟﻪ‬ ‫ﺗﻘﺩﻡ‬ ‫‪:‬‬ ‫ﺇﺑﺭﺍﻫﻳﻡ‬ ‫ﻓﻲ‬
‫‪٤‬‬
‫ﺍﻟﻌﺫﺍﺏ ﻟﻠﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﻧﻭﻉ ﺁﺧﺭ ‪،‬ﻛﺄﻧﻪ ﻗﺎﻝ ‪:‬ﻳﻌﺫﺑﻭﻧﻛﻡ ﻭ ﻳﺫﺑﺣﻭﻥ‬
‫‪F9‬‬

‫)‪َ }(٥۱‬ﻭﺇِ ْﺫ ‪ .....‬ﺃَ ْﺭ َﺑﻌِﻳﻥَ ﻟَ ْﻳﻠَ ًﺔ ُﺛ ﱠﻡ ﺍ ﱠﺗ َﺧ ْﺫ ُﺗ ُﻡ ﺍ ْﻟﻌ ِْﺟﻝ َ {ﺍﻟﺑﻘﺭﺓ ‪٥۱‬‬

‫َ‬ ‫}ﻭ‪َ .....‬ﺛﻼَﺛِﻳﻥَ ﻟَ ْﻳﻠَ ًﺔ َﻭﺃَ ْﺗ َﻣ ْﻣ َﻧﺎﻫَﺎ ِﺑ َﻌ ْ‬
‫ﺷ ٍﺭ َﻓ َﺗ ﱠﻡ ﻣِﻳ َﻘﺎﺕُ َﺭ ﱢﺑ ِﻪ ﺃ ْﺭ َﺑﻌِﻳﻥَ ﻟَ ْﻳﻠَ ًﺔ{ﺍﻷﻋﺭﺍﻑ ‪۱٤۲‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:‬ﺟﺎء ﺫﻛﺭ ﻣﻭﺍﻋﺩﺓ ﻣﻭﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﺑﺩﻭﻥ ﺗﻔﺎﺻﻳﻝ ﻛﺄﺣﺩ ﺍﻷﺣﺩﺍﺙ ﻓﻲ ﻗﺻﺔ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﺍﻟﺗﻲ ﻳﺫﻛﺭﻫﻡ ﺑﻬﺎ ﷲ ﻓﻧﺎﺳﺏ‬
‫ﺍﻹﺧﺗﺻﺎﺭ ﻭﻋﺩﻡ ﺫﻛﺭ ﺍﻟﺗﻔﺎﺻﻳﻝ‬
‫ﻓﻲ ﺍﻷﻋﺭﺍﻑ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﻔﺻﻳﻝ ﻣﺎ ﺣﺩﺙ ﻓﻲ ﻫﺫﻩ ﺍﻟﻣﻭﺍﻋﺩﺓ ﻛﻛﻼﻡ ﷲ ﻟﻣﻭﺳﻰ ﻭ ﻁﻠﺏ ﺍﻟﺭﺅﻳﺔ ﻓﻧﺎﺳﺏ ﺫﻛﺭ ﺗﻔﺎﺻﻳﻝ ﺍﻟﻣﺩﺓ ﺍﻟﺗﻲ‬
‫‪٥‬‬
‫ﻗﺿﺎﻫﺎ ﻣﻭﺳﻰ ﺣﻳﺙ ﻛﺎﻧﺕ ﺛﻼﺛﻳﻥ ﻟﻳﻠﺔ ﺛﻡ ﺯﻳﺩﺕ ﻋﺷﺭﺍ‬ ‫‪F10‬‬

‫ﺳ ٰﻰ ﺃَ ْﺭ َﺑﻌِﻳﻥَ ﻟَ ْﻳ َﻠ ًﺔ‪....‬۝ ُﺛ ﱠﻡ َﻋ َﻔ ْﻭ َﻧﺎ َﻋ ْﻧ ُﻛ ْﻡ ﻣِﻥْ َﺑ ْﻌ ِﺩ ٰ َﺫﻟِ َﻙ ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْ‬

‫ﺷ ُﻛﺭُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪٥۱‬‬ ‫)‪َ }(٥۱‬ﻭﺇِ ْﺫ َﻭﺍﻋَﺩْ َﻧﺎ ُﻣﻭ َ‬
‫ﻭﺭ{ ﺍﻟﺑﻘﺭﺓ ‪۹۲‬‬‫ﺕ ‪.....‬۝ َﻭﺇ ِ ْﺫ ﺃَ َﺧ ْﺫ َﻧﺎ ﻣِﻳ َﺛﺎ َﻗ ُﻛ ْﻡ َﻭ َﺭ َﻓ ْﻌ َﻧﺎ َﻓ ْﻭ َﻗ ُﻛ ُﻡ ﺍﻟ ﱡﻁ َ‬ ‫ﺳﻰ ﺑِﺎ ْﻟ َﺑ ﱢﻳ َﻧﺎ ِ‬‫} َﻭﻟَ َﻘﺩْ َﺟﺎء ُﻛﻡ ﱡﻣﻭ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ٥۱‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﻌﺩﺍﺩ ﻧﻌﻡ ﷲ ﻋﻠﻰ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﺫﻛﺭ ﻋﻔﻭﻩ ﺳﺑﺣﺎﻧﻪ ﻭ ﺗﻌﺎﻟﻰ ﻋﻧﻬﻡ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۹۲‬ﻓﺎﻟﺳﻳﺎﻕ ﻓﻲ ﺫﻡ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﺑﺳﺑﺏ ﻋﺩﻡ ﺇﻳﻣﺎﻧﻬﻡ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﻋﺩﻡ ﺫﻛﺭ ﺍﻟﻌﻔﻭ ﻋﻧﻬﻡ ﺑﻝ ﺫﻛﺭ ﻧﻘﺿﻬﻡ ﻟﻠﻣﻳﺛﺎﻕ ﻭ‬
‫ﻗﻭﻟﻬﻡ ﺳﻣﻌﻧﺎ ﻭ ﻋﺻﻳﻧﺎ‬

‫)‪َ }(٥۳‬ﻭﺇ ِ ْﺫ ‪َ ....‬ﻭﺍ ْﻟﻔُ ْﺭ َﻗﺎﻥَ ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْﻬ َﺗﺩُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪٥۳‬‬

‫ُﺱ{ﺍﻟﺑﻘﺭﺓ‪۸۷‬‬
‫ِ‬ ‫ﺩ‬ ‫ُ‬ ‫ﻘ‬ ‫ْ‬
‫ﻟ‬ ‫ﺍ‬ ‫ﻭﺡ‬ ‫ﺭ‬
‫ُ‬ ‫ﺑ‬ ‫ُ‬ ‫ﻩ‬ ‫ﺎ‬ ‫َ‬
‫ﻧ‬ ‫ﻳ‬
‫ﱠﺩْ‬ ‫َ‬ ‫ﺃ‬‫ﻭ‬ ‫َ‬ ‫ِ‬
‫ﺕ‬ ‫ﺎ‬ ‫َ‬
‫ﻧ‬ ‫ﻳ‬ ‫ﱢ‬ ‫ﺑ‬
‫َ‬ ‫ْ‬
‫ﻟ‬ ‫ﺍ‬ ‫ﻡ‬
‫َ‬ ‫ﻳ‬‫َ‬ ‫ﺭ‬
‫ْ‬ ‫ﻣ‬‫َ‬ ‫ْﻥَ‬ ‫ﺑ‬‫ﺍ‬ ‫ﻰ‬ ‫ﺳ ِﻝ َﻭﺁ َﺗ ْﻳ َﻧﺎ ﻋِﻳ َ‬
‫ﺳ‬ ‫} َﻭ َﻟ َﻘﺩْ ‪َ ....‬ﻭ َﻗ ﱠﻔ ْﻳ َﻧﺎ ﻣِﻥ َﺑ ْﻌ ِﺩ ِﻩ ﺑِﺎﻟ ﱡﺭ ُ‬
‫ِ ِ‬
‫ﺷ ْﻲءٍ َﻭ ُﻫﺩًﻯ َﻭ َﺭ ْﺣ َﻣ ًﺔ ﻟﱠ َﻌﻠﱠ ُﻬﻡ ﺑِﻠِ َﻘﺎء َﺭ ﱢﺑ ِﻬ ْﻡ {ﺍﻷﻧﻌﺎﻡ‪۱٥٤‬‬ ‫ِﻱ ﺃَ ْﺣﺳَﻥَ َﻭ َﺗ ْﻔﺻِ ﻳﻼً ﻟﱢ ُﻛﻝ ﱢ َ‬ ‫} ُﺛ ﱠﻡ ‪َ ....‬ﺗ َﻣﺎﻣﺎ ً َﻋﻠَﻰ ﺍﻟﱠﺫ َ‬
‫ﱟ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬
‫ﺳ َﺑﻘ ﻣِﻥ ﱠﺭ ﱢﺑﻙ ﻟﻘﺿِ َﻲ َﺑ ْﻳﻧ ُﻬ ْﻡ َﻭﺇِﻧ ُﻬ ْﻡ ﻟﻔِﻲ ﺷﻙ {ﻫﻭﺩ‪۱۱۰‬‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ﺕْ‬ ‫َ‬ ‫ٌ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ِﻑ ﻓِﻳ ِﻪ َﻭﻟ ْﻭﻻ ﻛﻠِ َﻣﺔ َ‬ ‫ﺎﺧ ُﺗﻠ َ‬‫} َﻭﻟَ َﻘﺩْ ‪َ .....‬ﻓ ْ‬
‫ً‬
‫ﺧﺫﻭﺍْ ﻣِﻥ ﺩُﻭﻧِﻲ َﻭﻛِﻳﻼ {ﺍﻹﺳﺭﺍء‪۲‬‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬
‫} َﻭ‪َ ....‬ﻭ َﺟ َﻌ ْﻠ َﻧﺎﻩُ ُﻫﺩًﻯ ﻟ َﺑﻧِﻲ ﺇِ ْﺳ َﺭﺍﺋِﻳﻝ َ ﺃﻻ َﺗ ﱠﺗ ِ‬
‫ﱢ‬
‫} َﻭﻟَ َﻘﺩْ ‪ ....‬ﻟَ َﻌﻠﱠ ُﻬ ْﻡ َﻳ ْﻬ َﺗﺩُﻭﻥَ {ﺍﻟﻣﺅﻣﻧﻭﻥ‪٤۹‬‬
‫} َﻭﻟَ َﻘﺩْ ‪َ ....‬ﻭ َﺟ َﻌ ْﻠ َﻧﺎ َﻣ َﻌ ُﻪ ﺃَ َﺧﺎﻩُ ﻫَﺎﺭُﻭﻥَ َﻭ ِﺯﻳﺭﺍً {ﺍﻟﻔﺭﻗﺎﻥ‪۳٥‬‬
‫ﺎﺱ َﻭ ُﻫﺩًﻯ َﻭ َﺭ ْﺣ َﻣ ًﺔ {ﺍﻟﻘﺻﺹ‪٤۳‬‬ ‫ﺻﺎﺋ َِﺭ ﻟِﻠ ﱠﻧ ِ‬ ‫} َﻭﻟَ َﻘﺩْ ‪ ....‬ﻣِﻥ َﺑ ْﻌ ِﺩ َﻣﺎ ﺃَ ْﻫﻠَ ْﻛ َﻧﺎ ﺍ ْﻟﻘُﺭُﻭﻥَ ْﺍﻷُﻭﻟَﻰ َﺑ َ‬
‫} َﻭﻟَ َﻘﺩْ ‪َ ....‬ﻓ َﻼ َﺗ ُﻛﻥ ﻓِﻲ ﻣ ِْﺭ َﻳ ٍﺔ ﱢﻣﻥ ﻟﱢ َﻘﺎﺋِ ِﻪ َﻭ َﺟ َﻌ ْﻠ َﻧﺎﻩُ ُﻫﺩًﻯ ﻟﱢ َﺑﻧِﻲ ﺇِ ْﺳ َﺭﺍﺋِﻳﻝ َ {ﺍﻟﺳﺟﺩﺓ‪۲۳‬‬
‫ﺷ ﱟﻙ {ﻓﺻﻠﺕ‪٤٥‬‬ ‫ﺳ َﺑ َﻘﺕْ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ ﻟَﻘُﺿِ َﻲ َﺑ ْﻳ َﻧ ُﻬ ْﻡ َﻭﺇ ِ ﱠﻧ ُﻬ ْﻡ ﻟَﻔِﻲ َ‬ ‫ِﻑ ﻓِﻳ ِﻪ َﻭﻟَ ْﻭ َﻻ َﻛﻠِ َﻣ ٌﺔ َ‬
‫ﺎﺧ ُﺗﻠ َ‬ ‫} َﻭﻟَ َﻘﺩْ ‪َ ....‬ﻓ ْ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪۱‬ﺹ‪۱۹٥‬‬

‫‪ ۲‬ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ‪۹٥‬‬
‫‪ ۳‬ﺃﺳﺋﻠﺔ ﺑﻳﺎﻧﻳﺔ ﺹ ‪۱۲‬‬
‫‪ ٤‬ﺍﻧﻅﺭ ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ ‪۹٦‬‬
‫‪ ٥‬ﺍﻧﻅﺭﺃﺳﺋﻠﺔ ﺑﻳﺎﻧﻳﺔ ﺹ ‪۱۳‬‬
‫‪۱٤‬‬
 ‫ﺳ ُﻛ ْﻡ ِﺑﺎ ﱢﺗ َﺧﺎ ِﺫ ُﻛ ُﻡ ﺍ ْﻟﻌ ِْﺟﻝ َ َﻓ ُﺗﻭ ُﺑﻭﺍْ{ ﺍﻟﺑﻘﺭﺓ‪٥٤‬‬ ‫)‪َ .....}(٥٤‬ﻳﺎ َﻗ ْﻭ ِﻡ ﺇِ ﱠﻧ ُﻛ ْﻡ َﻅﻠَ ْﻣ ُﺗ ْﻡ ﺃَﻧﻔُ َ‬
‫ﺧ ُﺫ َﻧﺎ ُﻫ ُﺯ ًﻭﺍ{ ﺍﻟﺑﻘﺭﺓ ‪٦۷‬‬ ‫ﷲ َﻳﺄْ ُﻣ ُﺭ ُﻛ ْﻡ ﺃَﻥْ َﺗ ْﺫ َﺑ ُﺣﻭﺍ َﺑ َﻘ َﺭ ًﺓ َﻗﺎﻟُﻭﺍ ﺃَ َﺗ ﱠﺗ ِ‬ ‫}‪ ....‬ﺇِﻥﱠ ﱠ َ‬
‫ﷲِ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﺇ ِ ْﺫ َﺟ َﻌﻝ َ ﻓِﻳ ُﻛ ْﻡ ﺃَﻧﺑِ َﻳﺎء َﻭ َﺟ َﻌﻠَ ُﻛﻡ ﱡﻣﻠُﻭﻛﺎ ً َﻭﺁ َﺗﺎ ُﻛﻡ {ﺍﻟﻣﺎﺋﺩﺓ ‪۲۰‬‬‫}‪َ .....‬ﻳﺎ َﻗ ْﻭﻡ ْﺍﺫ ُﻛ ُﺭﻭﺍْ ﻧ ِْﻌ َﻣ َﺔ ّ‬
‫ِ‬
‫ُ‬
‫ﺳﻭ ُﻣﻭﻧﻛ ْﻡ{ﺇﺑﺭﺍﻫﻳﻡ ‪٦‬‬ ‫َ‬ ‫ﺁﻝ ﻓ ِْﺭ َﻋ ْﻭﻥَ َﻳ ُ‬ ‫ﻧﺟﺎﻛﻡ ﻣﱢﻥْ ِ‬ ‫ُ‬ ‫َ‬ ‫ْ‬
‫ﷲ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﺇِﺫ ﺃ َ‬ ‫} ‪ْ .....‬ﺍﺫ ُﻛ ُﺭﻭ ْﺍ ﻧ ِْﻌ َﻣ َﺔ ّ ِ‬
‫ﷲِ ﺇِﻟَ ْﻳ ُﻛ ْﻡ{ﺍﻟﺻﻑ ‪٥‬‬ ‫ﺳﻭﻝ ُ ﱠ‬ ‫} ‪َ .....‬ﻳﺎ َﻗ ْﻭ ِﻡ ﻟِ َﻡ ُﺗ ْﺅ ُﺫﻭ َﻧﻧِﻲ َﻭ َﻗﺩ ﱠﺗ ْﻌﻠَﻣُﻭﻥَ ﺃَ ﱢﻧﻲ َﺭ ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ٥٤‬ﻣﻭﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﺳﻳﻁﻠﺏ ﻣﻥ ﻗﻭﻣﻪ ﺃﻣﺭﺍ ﺷﺩﻳﺩﺍ ﻋﻠﻳﻬﻡ ﻭ ﻫﻭ ﻗﺗﻝ ﺃﻧﻔﺳﻬﻡ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﻧﺎﺩﻳﻬﻡ )ﻳﺎ ﻗﻭﻡ( ﺗﻣﻬﻳﺩﺍ‬
‫ﻟﻬﺫﺍ ﺍﻷﻣﺭ‬
‫ﻭ ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ﺃﻳﺿﺎ ﺳﻳﻁﻠﺏ ﻣﻧﻬﻡ ﺩﺧﻭﻝ ﺍﻷﺭﺽ ﺍﻟﻣﻘﺩﺳﺔ ﻭ ﻣﺣﺎﺭﺑﺔ ﺍﻟﻘﻭﻡ ﺍﻟﺟﺑﺎﺭﻳﻥ ﻓﻧﺎﺳﺏ ﺍﻟﻧﺩﺍء‬
‫ﻭ ﻓﻲ ﺍﻟﺻﻑ ﻳﻌﺎﺗﺑﻬﻡ ﻋﺗﺎﺑﺎ ﺭﻗﻳﻘﺎ ﻭ ﻳﺫﻛﺭﻫﻡ ﺑﺄﻧﻪ ﻣﻧﻬﻡ ﻭ ﻣﺭﺳﻝ ﺇﻟﻳﻬﻡ ﻓﻧﺎﺳﺏ ﺍﻟﻧﺩﺍء ﺗﺄﻟﻳﻔﻪ ﻟﻘﻠﻭﺑﻬﻡ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪ : ٦۷‬ﻓﺎﻟﺳﻳﺎﻕ ﻓﻲ ﺇﺟﺎﺑﺔ ﻣﻭﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻟﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻟﻣﺎ ﻁﻠﺑﻭﺍ ﻣﻧﻪ ﺃﻥ ﻳﺩﻋﻭ ﷲ ﻟﻳﺑﻳﻥ ﻟﻬﻡ ﺃﻣﺭ ﺍﻟﻘﺎﺗﻝ ﻓﻠﻡ‬
‫ﻳﺣﺗﺞ ﻟﻧﺩﺍﺋﻬﻡ ﺇﺫ ﻫﻡ ﺍﻟﺑﺎﺩﺅﻥ ﺑﺎﻟﻛﻼﻡ‬
‫)ﻭﺇِ ْﺫ َﺗﺄ َ ﱠﺫﻥَ َﺭ ﱡﺑ ُﻛ ْﻡ ﻟَﺋِﻥ َ‬
‫ﺷ َﻛ ْﺭ ُﺗ ْﻡ‬ ‫ﻭ ﻓﻲ ﺇﺑﺭﺍﻫﻳﻡ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﺫﻛﻳﺭﻫﻡ ﺑﻧﻌﻡ ﷲ ﻋﻠﻳﻬﻡ ﺍﻟﺗﻲ ﻗﺎﺑﻠﻭﻫﺎ ﺑﺎﻟﺟﺣﻭﺩ ﻭﻓﻳﻪ ﺗﻬﺩﻳﺩ ﻟﻬﻡ ﺑﻘﻭﻟﻪ َ‬
‫ﺽ َﺟﻣِﻳﻌﺎً‪ (....‬ﻭ ﻟﺫﻟﻙ ﻟﻡ ﻳﺄﺕ ﺍﻟﻧﺩﺍء ﻟﻳﻧﺎﺳﺏ‬ ‫ﺳﻰ ﺇِﻥ َﺗ ْﻛﻔُ ُﺭﻭ ْﺍ ﺃَﻧ ُﺗ ْﻡ َﻭ َﻣﻥ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬ ‫ﺷﺩِﻳ ٌﺩ۝ َﻭ َﻗﺎﻝ َ ُﻣﻭ َ‬ ‫ﻷَ ِﺯﻳ َﺩ ﱠﻧ ُﻛ ْﻡ َﻭﻟَﺋِﻥ َﻛ َﻔ ْﺭ ُﺗ ْﻡ ﺇِﻥﱠ َﻋ َﺫ ِﺍﺑﻲ ﻟَ َ‬
‫ﺷﺩﺓ ﻟﻬﺟﺔ ﺍﻵﻳﺎﺕ‬

‫ﺎﺏ َﻋﻠَ ْﻳ ُﻛ ْﻡ {ﺍﻟﺑﻘﺭﺓ‪٥٤‬‬ ‫ﺎﺭﺋِ ُﻛ ْﻡ َﻓ َﺗ َ‬‫ﺳ ُﻛ ْﻡ َﺫﻟِ ُﻛ ْﻡ ‪ ...‬ﻋِﻧ َﺩ َﺑ ِ‬ ‫ﺎﺭﺋِ ُﻛ ْﻡ َﻓﺎ ْﻗ ُﺗﻠُﻭﺍْ ﺃَﻧﻔُ َ‬ ‫)‪َ }(٥٤‬ﻓ ُﺗﻭ ُﺑﻭﺍْ ﺇِﻟَﻰ َﺑ ِ‬
‫ُ‬ ‫ُ‬
‫ﺣ َﻬﺎ ﺫﻟِﻛ ْﻡ ‪ ...‬ﺇِﻥ ﻛﻧﺗﻡ ﱡﻣ ْﺅ ِﻣﻧِﻳﻥَ {ﺍﻷﻋﺭﺍﻑ‪۸٥‬‬ ‫ُ‬ ‫َ‬ ‫ﺻﻼ ِ‬ ‫َ‬ ‫ﺽ َﺑ ْﻌ َﺩ ﺇ ِ ْ‬ ‫َ‬
‫} َﻭﻻَ ُﺗ ْﻔﺳِ ُﺩﻭﺍْ ﻓِﻲ ﺍﻷ ْﺭ ِ‬
‫َ‬
‫ﻳﻝ ﷲِ ﺫﻟِ ُﻛ ْﻡ ‪ ...‬ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ َﺗ ْﻌﻠﻣُﻭﻥَ {ﺍﻟﺗﻭﺑﺔ‪٤۱‬‬ ‫َ‬ ‫ّ‬ ‫ﺳﺑِ ِ‬ ‫} َﻭ َﺟﺎ ِﻫﺩُﻭ ْﺍ ﺑِﺄ َ ْﻣ َﻭﺍﻟِ ُﻛ ْﻡ َﻭﺃﻧﻔﺳِ ُﻛ ْﻡ ﻓِﻲ َ‬
‫ُ‬ ‫َ‬
‫َ‬ ‫َ‬ ‫َ‬
‫ﺳﻠﱢ ُﻣﻭﺍ َﻋﻠَﻰ ﺃﻫْ ﻠِ َﻬﺎ ﺫﻟِ ُﻛ ْﻡ ‪ ...‬ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗﺫ ﱠﻛﺭُﻭﻥَ {ﺍﻟﻧﻭﺭ‪۲۷‬‬ ‫ﺳﻭﺍ َﻭ ُﺗ َ‬ ‫} َﻏ ْﻳ َﺭ ُﺑ ُﻳﻭﺗِ ُﻛ ْﻡ َﺣ ﱠﺗﻰ َﺗ ْﺳ َﺗﺄْﻧِ ُ‬
‫ﷲ َﻭﺍ ﱠﺗﻘُﻭﻩُ َﺫﻟِ ُﻛ ْﻡ ‪ ...‬ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ َﺗ ْﻌﻠَﻣُﻭﻥَ {ﺍﻟﻌﻧﻛﺑﻭﺕ‪۱٦‬‬ ‫ﱠ‬
‫ﺍﻋ ُﺑﺩُﻭﺍ َ‬ ‫} َﻭﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ ﺇِ ْﺫ َﻗﺎﻝ َ ﻟِ َﻘ ْﻭ ِﻣ ِﻪ ْ‬
‫ﷲ َﻏﻔُﻭ ٌﺭ ﱠﺭﺣِﻳ ٌﻡ {ﺍﻟﻣﺟﺎﺩﻟﺔ‪۱۲‬‬ ‫ﺟﺩُﻭﺍ َﻓﺈِﻥﱠ َﱠ‬‫ِ ْ ِ‬‫َ‬
‫ﺗ‬ ‫ﻡ‬ ‫ﱠ‬ ‫ﻟ‬ ‫ﻥ‬ ‫ﺈ‬ ‫َ‬
‫ﻓ‬ ‫ﺭ‬
‫ُ‬ ‫ﻬ‬
‫َ‬ ‫ﻁ‬ ‫ْ‬ ‫َ‬ ‫ﺃ‬‫ﻭ‬ ‫َ‬ ‫‪..‬‬ ‫‪.‬‬ ‫َ‬
‫ﻙ‬ ‫ِ‬ ‫ﻟ‬ ‫ﺫ‬ ‫َ‬ ‫ﺔ‬ ‫ً‬ ‫َ‬
‫ﻗ‬ ‫ﺩ‬
‫َ‬ ‫ﺻ‬
‫َ‬ ‫َﻱ َﻧ ْﺟ َﻭﺍ ُﻛ ْﻡ‬ ‫} َﻓ َﻘ ﱢﺩ ُﻣﻭﺍ َﺑﻳْﻥَ َﻳﺩ ْ‬
‫ﷲ ﺑِﺄ َ ْﻣ َﻭﺍﻟِ ُﻛ ْﻡ َﻭﺃَﻧﻔُﺳِ ُﻛ ْﻡ َﺫﻟِ ُﻛ ْﻡ ‪ ...‬ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ َﺗ ْﻌﻠَﻣُﻭﻥَ {ﺍﻟﺻﻑ‪۱۱‬‬ ‫ﺳ ِﺑﻳ ِﻝ ﱠ ِ‬ ‫} َﻭ ُﺗ َﺟﺎ ِﻫﺩُﻭﻥَ ﻓِﻲ َ‬
‫ﻓﻲ ﺍﻷﻋﺭﺍﻑ ‪:‬ﻗﺎﻝ )ﺇِﻥ ُﻛﻧ ُﺗﻡ ﱡﻣ ْﺅ ِﻣﻧِﻳﻥَ ( ﻣﻧﺎﺳﺑﺔ ﻟﻣﺎ ﺑﻌﺩﻫﺎ ﺣﻳﺙ ﻗﺎﻝ ) َﻭﺇِﻥ َﻛﺎﻥَ َﻁﺂﺋِ َﻔ ٌﺔ ﱢﻣﻧ ُﻛ ْﻡ ﺁ َﻣ ُﻧﻭ ْﺍ ﺑِﺎﻟﱠﺫِﻱ ﺃ ُ ْﺭﺳِ ْﻠﺕُ ﺑِ ِﻪ َﻭ َﻁﺂﺋِ َﻔ ٌﺔ ﻟﱠ ْﻡ ْﻳ ْﺅ ِﻣ ُﻧﻭﺍْ‬
‫َﻓ ْ‬
‫ﺎﺻﺑِ ُﺭﻭﺍْ(‬
‫ﻓﻲ ﺍﻟﻧﻭﺭ ‪ :‬ﻗﺎﻝ )ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗﺫ ﱠﻛﺭُﻭﻥَ ( ﻷﻧﻪ ﺑﻌﺩ ﺁﻳﺎﺕ ﺍﻻﺳﺗﺋﺫﺍﻥ ‪ ،‬ﻭ ﺍﻟﻣﻌﻧﻰ ﻟﻌﻠﻛﻡ ﺗﺫﻛﺭﻭﻥ ﺍﻟﻌﻣﻝ ﺑﺗﻠﻙ ﺍﻟﺗﻌﺎﻟﻳﻡ ﻭ ﺍﻵﺩﺍﺏ ﻷﻧﻬﺎ ﺧﻳﺭ ﻟﻛﻡ‬ ‫َ‬
‫ﻭﻓﻲ ﺍﻟﻣﺟﺎﺩﻟﺔ ‪ :‬ﻗﺎﻝ ) َﺫﻟِ َﻙ َﺧ ْﻳ ٌﺭ ﻟَ ُﻛ ْﻡ( ﺑﺎﻹﻓﺭﺍﺩ ﻷﻧﻬﺎ ﻓﻲ ﺗﺷﺭﻳﻊ ﺗﻘﺩﻳﻡ ﺍﻟﺻﺩﻗﺔ ﻋﻧﺩ ﻣﺧﺎﻁﺑﺔ ﺍﻟﺭﺳﻭﻝ ﻭﻫﻭ ﺣﻛﻡ ﺧﺎﺹ ﺑﺎﻟﺻﺣﺎﺑﺔ‬
‫‪۱‬‬
‫ﻭﺣﺩﻫﻡ ﻭ ﻻ ﻳﺷﻣﻝ ﻏﻳﺭﻫﻡ ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓﻧﺎﺳﺑﻪ ﺇﻓﺭﺍﺩ ﺍﻟﺿﻣﻳﺭ‬
‫‪F1‬‬

‫‪ ۱‬ﺗﻭﺟﻳﻪ ﺁﻳﺔ ﺍﻟﻣﺟﺎﺩﻟﺔ ﺍﻧﻅﺭ ﻣﻌﺎﻧﻲ ﺍﻟﻧﺣﻭ ﺹ ‪۹۷‬‬

‫‪۱٥‬‬
۱٦
 ‫)‪(٦۰ -٥۷‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻵﻳﺎﺕ ﻓﻲ ﺳﻳﺎﻕ ﺗﻌﺩﺍﺩ ﺍﻟﻧﻌﻡ ﻋﻠﻰ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻭ ﻣﺎﻛﺎﻥ ﻣﻥ ﺇﻛﺭﺍﻡ ﷲ ﻟﻬﻡ ﻓﻬﻭ ﺃﻗﻝ ﺫﻣﺎ ﻟﻬﻡ ﻣﻧﻪ ﻓﻲ ﻣﻭﺍﺿﻊ ﺃﺧﺭﻯ‪،‬‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻷﻋﺭﺍﻑ ﻓﻔﻲ ﺳﻳﺎﻕ ﺗﻭﺑﻳﺧﻬﻡ ﻭ ﻟﻭﻣﻬﻡ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻬﻡ ‪ ۱‬ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﻣﺎﻳﻠﻲ ‪:‬‬
‫‪F 12‬‬

‫ﺍﻷﻋﺭﺍﻑ )‪(۱٦۲-۱٦۰‬‬ ‫ﺍﻟﺑﻘﺭﺓ )‪(٦۰-٥۷‬‬

‫)‪َ ..... }(۱٦۰‬ﻋﻠَ ْﻳ ِﻬ ُﻡ‪َ .....‬ﻋﻠَ ْﻳ ِﻬ ُﻡ ‪{.....‬‬ ‫)‪َ ...}(٥۷‬ﻋﻠَ ْﻳ ُﻛ ُﻡ ‪َ ...‬ﻋﻠَ ْﻳ ُﻛ ُﻡ ‪{ ....‬‬
‫)ﻭ َﻅﻠﱠ ْﻠ َﻧﺎ َﻋﻠَ ْﻳ ِﻬ ُﻡ(‬ ‫‪ -‬ﺍﻟﺣﺩﻳﺙ ﻋﻧﻬﻡ ﺑﺻﻳﻐﺔ ﺍﻟﻐﺎﺋﺏ َ‬ ‫ﺍﻟﻣﺧﺎﻁﺏ)ﻭ َﻅﻠﱠ ْﻠ َﻧﺎ َﻋﻠَ ْﻳ ُﻛ ُﻡ(‬
‫َ‬ ‫‪ -‬ﺗﻭﺟﻳﻪ ﺍﻟﺣﺩﻳﺙ ﻟﻬﻡ ﺑﺻﻐﻳﺔ‬
‫‪-‬ﺍﻟﺑﺩء ﺑﺫﻛﺭ ﺍﺣﺗﻳﺎﺟﻬﻡ ﻟﻠﻣﺎء ﺛﻡ ﺑﻌﺩ ﺫﻟﻙ ﺫﻛﺭ ﻧﻌﻣﺔ ﺗﻅﻠﻳﻝ‬ ‫‪-‬ﺍﻟﺑﺩء ﺑﺫﻛﺭ ﻧﻌﻣﺔ ﺗﻅﻠﻳﻝ ﺍﻟﻐﻣﺎﻡ ﻭ ﺇﻧﺯﺍﻝ ﺍﻟﻣﻥ ﻭ ﺍﻟﺳﻠﻭﻯ ﺛﻡ ﺫﻛﺭ‬
‫ﺍﻟﻐﻣﺎﻡ ﻭ ﺇﻧﺯﺍﻝ ﺍﻟﻣﻥ ﻭ ﺍﻟﺳﻠﻭﻯ‬ ‫ﺍﺣﺗﻳﺎﺟﻬﻡ ﻟﻠﻣﺎء‬
‫)‪َ } (۱٦۱‬ﻭﺇِ ْﺫ ﻗِﻳﻝ َ ﻟَ ُﻬ ُﻡ {‬ ‫)‪َ }(٥۸‬ﻭﺇِ ْﺫ ﻗُ ْﻠ َﻧﺎ {‬
‫ﺑﻧﻰ ﺍﻟﻔﻌﻝ ﻟﻠﻣﺟﻬﻭﻝ ﺗﺻﻐﻳﺭﺍ ﻟﺷﺄﻧﻬﻡ‬ ‫ﻧﺳﺏ ﺍﻟﻔﻌﻝ ﻟﻧﻔﺳﻪ ﺗﻛﺭﻳﻣﺎ ﻟﻬﻡ‬
‫ﺍﺳ ُﻛ ُﻧﻭ ْﺍ ﻫَـ ِﺫ ِﻩ ﺍ ْﻟ َﻘ ْﺭ َﻳ َﺔ َﻭ ُﻛﻠُﻭﺍْ ِﻣ ْﻧ َﻬﺎ {‬ ‫} ْ‬ ‫}ﺍﺩْ ُﺧﻠُﻭﺍْ ﻫَـ ِﺫ ِﻩ ﺍ ْﻟ َﻘ ْﺭ َﻳ َﺔ َﻓ ُﻛﻠُﻭ ْﺍ ِﻣ ْﻧ َﻬﺎ{‬
‫ﺍﺳ ُﻛ ُﻧﻭﺍْ( ﻧﺎﺳﺑﻪ ﺍﻟﻌﻁﻑ ﺑﺎﻟﻭﺍﻭ ﺍﻟﺗﻲ ﺗﻔﻳﺩ ﺍﻟﺗﺯﺍﻣﻥ‬ ‫ﻟﻣﺎ ﻗﺎﻝ ) ْ‬ ‫ﻟﻣﺎ ﻗﺎﻝ ) ﺍﺩْ ُﺧﻠُﻭﺍْ( ﻧﺎﺳﺑﻪ ﺍﻟﻌﻁﻑ ﺑﺎﻟﻔﺎء ﺍﻟﺗﻲ ﺗﻔﻳﺩ ﺍﻟﺗﺭﺗﻳﺏ ﻭ‬
‫‪۲‬‬
‫‪F13‬‬‫ﻷﻥ ﺍﻷﻛﻝ ﻳﺣﺩﺙ ﺃﺛﻧﺎء ﺍﻟﺳﻛﻧﻰ‬ ‫ﺍﻟﺗﻌﻘﻳﺏ ﻷﻥ ﺍﻷﻛﻝ ﻳﻛﻭﻥ ﺑﻌﺩ ﺍﻟﺩﺧﻭﻝ‬
‫ﺙ ﺷِ ْﺋ ُﺗ ْﻡ {‬ ‫}ﺣ ْﻳ ُ‬‫َ‬ ‫ﺙ ﺷِ ْﺋ ُﺗ ْﻡ َﺭ َﻏﺩﺍً {‬ ‫}ﺣ ْﻳ ُ‬
‫َ‬
‫ﻟﻡ ﺗﺫﻛﺭ ﻛﻠﻣﺔ ) َﺭ َﻏﺩﺍً (‬ ‫ﺯﺍﺩ ) َﺭ َﻏﺩﺍً( ﺑﻣﻌﻧﻰ ﻫﻧﻳﺋﺎ ﺇﻛﺭﺍﻣﺎ ﻟﻬﻡ‬
‫ﺳ ﱠﺟﺩﺍً {‬ ‫ﺎﺏ ُ‬ ‫ﺣ ﱠﻁ ٌﺔ َﻭﺍﺩْ ُﺧﻠُﻭ ْﺍ ﺍ ْﻟ َﺑ َ‬ ‫} َﻭﻗُﻭﻟُﻭ ْﺍ ِ‬ ‫ﺣ ﱠﻁ ٌﺔ {‬
‫ﺳ ﱠﺟﺩﺍً َﻭﻗُﻭﻟُﻭ ْﺍ ِ‬ ‫ﺎﺏ ُ‬ ‫}ﻭﺍﺩْ ُﺧﻠُﻭ ْﺍ ﺍ ْﻟ َﺑ َ‬ ‫َ‬
‫ﻟﻡ ﻳﺑﺩﺃ ﺑﺎﻟﺳﺟﻭﺩ ﻫﻧﺎ ﻷﻧﻬﻡ ﻣﺑﻌﺩﻳﻥ ﻋﻥ ﺭﺑﻬﻡ ﻟﻣﻌﺎﺻﻳﻬﻡ‬ ‫ُﺑﺩء ﺑﺎﻟﺳﺟﻭﺩ ﻓﻲ ﻣﻘﺎﻡ ﺍﻟﺗﻛﺭﻳﻡ ﻟﺷﺭﻑ ﺍﻟﺳﺟﻭﺩ ﻭ ﻗﺭﺏ ﺍﻟﻌﺑﺩ ﻣﻥ‬
‫} ﱠﻧ ْﻐﻔ ِْﺭ ﻟَ ُﻛ ْﻡ َﺧﻁِ ﻳ َﺋﺎﺗِ ُﻛ ْﻡ{‬ ‫ﺭﺑﻪ ﻓﻳﻪ‬
‫ﺃﺗﻰ ﺑﺟﻣﻊ ﺍﻟﻘﻠﺔ )ﺧﻁﻳﺋﺎﺕ( ﻟﻳﻔﻳﺩ ﻏﻔﺭﺍﻥ ﺑﻌﺽ ﺍﻟﺫﻧﻭﺏ‬ ‫َ‬
‫} ﱠﻧ ْﻐﻔ ِْﺭ ﻟَﻛ ْﻡ ﺧﻁﺎ َﻳﺎﻛ ْﻡ {‬
‫ُ‬ ‫َ‬ ‫ُ‬
‫ْ‬
‫ﺳﻧ ِﺯﻳ ُﺩ ﺍﻟ ُﻣ ْﺣﺳِ ﻧِﻳﻥَ {‬ ‫َ‬ ‫} َ‬ ‫ﺃﺗﻰ ﺑﺟﻣﻊ ﺍﻟﻛﺛﺭﺓ )ﺧﻁﺎﻳﺎ( ﻟﻳﻔﻳﺩ ﻏﻔﺭﺍﻥ ﺍﻟﺫﻧﻭﺏ ﺍﻟﻛﺛﻳﺭﺓ‬
‫ﺑﺩﻭﻥ ﺍﻟﻭﺍﻭ ﻳﻔﻳﺩ ﺃﻧﻪ ﺳﻳﺯﻳﺩ ﺍﻟﻣﺣﺳﻧﻳﻥ ﻏﻔﺭﺍﻧﺎ ﻓﻘﻁ‬ ‫ﺳ َﻧ ِﺯﻳ ُﺩ ﺍ ْﻟ ُﻣ ْﺣﺳِ ﻧِﻳﻥَ {‬ ‫} َﻭ َ‬
‫ﻭﺍﻭ ﺍﻟﻌﻁﻑ ﺗﻔﻳﺩ ﺃﻧﻪ ﺳﻳﺯﻳﺩ ﻋﻠﻰ ﺍﻟﻐﻔﺭﺍﻥ ﺷﻳﺋﺎ ﺁﺧﺭ‬
‫)‪َ }(۱٦۲‬ﻓ َﺑ ﱠﺩﻝ َ ﺍﻟﱠﺫِﻳﻥَ َﻅﻠَ ُﻣﻭﺍْ ِﻣ ْﻧ ُﻬ ْﻡ َﻗ ْﻭﻻً َﻏ ْﻳ َﺭ ﺍﻟﱠﺫِﻱ ﻗِﻳﻝ َ ﻟَ ُﻬ ْﻡ{‬ ‫)‪َ }(٥۹‬ﻓ َﺑ ﱠﺩﻝ َ ﺍﻟﱠﺫِﻳﻥَ َﻅﻠَ ُﻣﻭﺍْ َﻗ ْﻭﻻً َﻏ ْﻳ َﺭ ﺍﻟﱠﺫِﻱ ﻗِﻳﻝ َ ﻟَ ُﻬ ْﻡ{‬
‫ﺃﻛﺩ ﻋﻠﻰ ﺃﻥ ﺍﻟﺫﻳﻥ ﻅﻠﻣﻭﺍ ﻣﻧﻬﻡ‬ ‫ﻟﻡ ﻳﺧﺻﺹ ﺃﻭ ﻳﺅﻛﺩ ﺃﻥ ﺍﻟﻅﺎﻟﻣﻳﻥ ﻣﻧﻬﻡ‬
‫َ‬
‫ﺳﻠﻧﺎ َﻋﻠ ْﻳ ِﻬ ْﻡ{‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫}ﻓﺄ ْﺭ َ‬ ‫َ‬ ‫ﻧﺯ ْﻟ َﻧﺎ َﻋﻠَﻰ ﺍﻟﱠﺫِﻳﻥَ َﻅﻠَ ُﻣﻭ ْﺍ{‬ ‫} َﻓﺄ َ َ‬
‫ﻋﻣﻡ ﺇﺭﺳﺎﻝ ﺍﻟﻌﺫﺍﺏ ﻋﻠﻳﻬﻡ ﻭ ﺍﻹﺭﺳﺎﻝ ﺃﻋﻡ ﻣﻥ ﺍﻹﻧﺯﺍﻝ‬ ‫ﺧﺻﺹ ﺇﻧﺯﺍﻝ ﺍﻟﻌﺫﺍﺏ ﻋﻠﻰ ﺍﻟﻅﺎﻟﻣﻳﻥ‬
‫ﺳﻣَﺎءِ ِﺑ َﻣﺎ َﻛﺎ ُﻧﻭﺍْ َﻳ ْﻅﻠِﻣُﻭﻥَ {‬ ‫} ِﺭ ْﺟﺯﺍً ﻣﱢﻥَ ﺍﻟ ﱠ‬ ‫ﺳﻘُﻭﻥَ {‬ ‫ﺳ َﻣﺎء ِﺑ َﻣﺎ َﻛﺎ ُﻧﻭﺍْ َﻳ ْﻔ ُ‬ ‫} ِﺭ ْﺟﺯﺍً ﻣﱢﻥَ ﺍﻟ ﱠ‬
‫ﺍﻟﻅﻠﻡ ﺃﺷﺩ ﻣﻥ ﺍﻟﻔﺳﻕ‬
‫ﺍﺳ َﺗ ْﺳ َﻘﺎﻩُ َﻗ ْﻭ ُﻣ ُﻪ {‬ ‫ﺳﻰ ﺇِ ِﺫ ْ‬ ‫(}ﻭﺃَ ْﻭ َﺣ ْﻳ َﻧﺎ ﺇِﻟَﻰ ُﻣﻭ َ‬ ‫)‪َ ۱٦۰‬‬ ‫ﺳﻰ ﻟِ َﻘ ْﻭ ِﻣﻪِ{‬ ‫ﺍﺳ َﺗ ْﺳ َﻘﻰ ُﻣﻭ َ‬ ‫(}ﻭﺇ ِ ِﺫ ْ‬ ‫)‪َ ٦۰‬‬
‫ﺫﻛﺭ ﺃﻧﻬﻡ ﻫﻡ ﺍﻟﺫﻳﻥ ﻁﻠﺑﻭﺍ ﻣﻧﻪ ﺃﻥ ﻳﺳﺗﺳﻘﻲ ﻟﻬﻡ‬ ‫ﻣﻭﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻫﻭ ﺍﻟﺫﻱ ﻳﺳﺗﺳﻘﻲ ﻟﻬﻡ ﺑﻧﻔﺳﻪ‬
‫ﺷ َﺭ َﺓ َﻋ ْﻳﻧﺎ ً َﻗﺩْ‬
‫ﺳﺕْ ِﻣ ْﻧ ُﻪ ﺍ ْﺛ َﻧ َﺗﺎ َﻋ ْ‬ ‫ﺻﺎ َﻙ ﺍ ْﻟ َﺣ َﺟ َﺭ َﻓﺎﻧ َﺑ َﺟ َ‬ ‫ﺍﺿ ِﺭﺏ ﱢﺑ َﻌ َ‬ ‫}ﺃَ ِﻥ ْ‬ ‫ﺷ َﺭ َﺓ َﻋ ْﻳﻧﺎ ً َﻗﺩْ‬
‫ﺻﺎ َﻙ ﺍ ْﻟ َﺣ َﺟ َﺭ َﻓﺎﻧ َﻔ َﺟ َﺭﺕْ ِﻣ ْﻧ ُﻪ ﺍ ْﺛ َﻧ َﺗﺎ َﻋ ْ‬ ‫ﺍﺿ ِﺭﺏ ﱢﺑ َﻌ َ‬ ‫} َﻓﻘُ ْﻠ َﻧﺎ ْ‬
‫ﺷ َﺭ َﺑ ُﻬ ْﻡ{‬‫ﺎﺱ ﱠﻣ ْ‬ ‫ُ‬
‫َﻋﻠِ َﻡ ُﻛﻝ ﱡ ﺃ َﻧ ٍ‬ ‫ﺷ َﺭ َﺑ ُﻬ ْﻡ {‬ ‫ﺎﺱ ﱠﻣ ْ‬ ‫َﻋﻠِ َﻡ ُﻛﻝ ﱡ ﺃ ُ َﻧ ٍ‬
‫ﻗﻭﻟﻪ ) َﻓﺎﻧ َﺑ َﺟ َ‬ ‫ﻗﻭﻟﻪ) َﻓﺎﻧ َﻔ َﺟ َﺭﺕْ ( ﻳﺩﻝ ﻋﻠﻰ ﺗﻔﺟﺭﻫﺎ ﺑﺎﻟﻣﺎء ﺍﻟﻛﺛﻳﺭ ﺇﻛﺭﺍﻣﺎ ﻟﻪ‬
‫‪۳‬‬
‫ﺳﺕْ ( ﻳﺩﻝ ﻋﻠﻰ ﺑﺩﺍﻳﺔ ﺍﻟﺗﻔﺟﺭ ﻭ ﻳﻛﻭﻥ ﺑﺎﻟﻣﺎء‬ ‫‪F14‬‬

‫ﺍﻟﻘﻠﻳﻝ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﺍﻟﺗﻌﺑﻳﺭ ﺍﻟﻘﺭﺁﻧﻲ‪۳۳۱-۳۱۸‬‬

‫‪ ۲‬ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪۱‬ﺹ ‪۲۰٤‬‬
‫‪ ۳‬ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ ‪۹۸‬‬
‫‪۱۷‬‬
۱۸
 ‫}ﻭ‪َ ....‬ﻭﺍ ْﻟ َﻣ ْﺳ َﻛ َﻧ ُﺔ ‪َ ....‬ﺫﻟِ َﻙ ﺑِﺄ َ ﱠﻧ ُﻬ ْﻡ َﻛﺎ ُﻧﻭﺍْ { ﺍﻟﺑﻘﺭﺓ ‪٦۱‬‬ ‫)‪َ (٦۱‬‬
‫ﺿ ِﺭ َﺑﺕْ َﻋﻠَ ْﻳ ِﻬ ُﻡ ﺍ ْﻟ َﻣ ْﺳ َﻛ َﻧ ُﺔ{ ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱۱۲‬‬ ‫ﻭ‬
‫َ ُ‬ ‫‪....‬‬ ‫ﺎﺱ‬
‫ِ‬ ‫ﱠ‬
‫ﻧ‬ ‫ﺍﻟ‬ ‫ﻣ‬ ‫ﻝ‬ ‫ﺑ‬ ‫ﺣ‬ ‫ﻭ‬ ‫ﷲ‬‫ﱠ‬ ‫ﻣ‬
‫ِ ِ َ ْ ٍ ِﻥَ ِ َ َ ْ ٍ ِﻥَ‬ ‫ﻝ‬ ‫ﺑ‬ ‫ﺣ‬ ‫ﺑ‬ ‫ﻻ‬‫ﺇ‬ ‫ﻭﺍ‬ ‫ُ‬ ‫ﻔ‬‫ِ‬ ‫ﻘ‬ ‫ُ‬
‫ﺛ‬ ‫ﺎ‬ ‫ﻣ‬
‫ْﻥَ َ‬‫ﻳ‬‫َ‬ ‫ﺃ‬‫}‪....‬‬
‫‪۱‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺑﻌﺩ ﺃﻥ ﻁﻠﺑﻭﺍ ﺍﻟﻁﻌﺎﻡ ﺍﻷﺩﻧﻲ ﺑﺩﻻ ﻣﻥ ﺍﻟﺫﻱ ﻫﻭ ﺧﻳﺭ ﺟﻣﻊ ﻟﻬﻡ ﺑﻳﻥ ﺍﻟﺫﻟﺔ ﻭ ﺍﻟﻣﺳﻛﻧﺔ ﻟﺩﻧﺎءﺓ ﻣﻁﺎﻣﺣﻬﻡ‬
‫‪F 15‬‬

‫ﺃﻣﺎ ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﻓﺎﻟﺳﻳﺎﻕ ﻓﻲ ﻗﺗﺎﻝ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻷﻫﻝ ﺍﻟﻛﺗﺎﺏ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﺫﻛﺭ ﺍﻟﺣﺑﻝ ﻭ ﻫﻭﺍﻟﻌﻬﺩ ﻓﺑﻳﻥ ﺃﻧﻬﻡ ﻳﺟﺑﻧﻭﻥ ﻋﻧﺩ ﺍﻟﻘﺗﺎﻝ ﻭ ﻻ‬
‫ﻧﺟﺎﺓ ﻟﻬﻡ ﺇﻻ ﺑﻌﻬﺩ ﻣﻥ ﷲ ﻭﻋﻬﺩ ﻣﻥ ﺍﻟﻧﺎﺱ ﻳﺄﻣﻧﻭﻥ ﺑﻪ ﻋﻠﻰ ﺃﻧﻔﺳﻬﻡ ﻭﺃﻣﻭﺍﻟﻬﻡ‪ ،‬ﻭﺫﻟﻙ ﻫﻭ ﻋﻘﺩ ﺍﻟﺫﻣﺔ ﻟﻬﻡ‬

‫ﺻﻭ ْﺍ ﱠﻭ َﻛﺎ ُﻧﻭﺍْ{ﺍﻟﺑﻘﺭﺓ‪٦۱‬‬ ‫)‪َ }(٦۱‬ﺫﻟِ َﻙ ﺑِﺄ َ ﱠﻧ ُﻬ ْﻡ َﻛﺎ ُﻧﻭ ْﺍ ‪ ....‬ﺍﻟ ﱠﻧ ِﺑﻳﱢﻳﻥَ ِﺑ َﻐ ْﻳ ِﺭ ﺍ ْﻟ َﺣﻕﱢ َﺫﻟِ َﻙ ِﺑ َﻣﺎ َﻋ َ‬
‫}ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ ‪ ....‬ﺍﻟ ﱠﻧ ِﺑﻳﱢﻳﻥَ ِﺑ َﻐ ْﻳ ِﺭ َﺣﻕﱟ َﻭ َﻳ ْﻘ ُﺗﻠُﻭﻥَ ﺍﻟﱢﺫِﻳﻥَ َﻳﺄْ ُﻣﺭُﻭﻥَ ﺑِﺎ ْﻟﻘ ِْﺳﻁِ { ﺁﻝ ﻋﻣﺭﺍﻥ‪۲۱‬‬
‫ﺻﻭﺍ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۱۱۲‬‬ ‫} َﺫﻟِ َﻙ ﺑِﺄ َ ﱠﻧ ُﻬ ْﻡ َﻛﺎ ُﻧﻭﺍْ ‪ ....‬ﺍﻷَﻧﺑِ َﻳﺎ َء ﺑِ َﻐ ْﻳ ِﺭ َﺣﻕﱟ َﺫﻟِ َﻙ ﺑِ َﻣﺎ َﻋ َ‬
‫ﻭﻭﺭﺩﺕ ﺻﻳﻐﺔ ﺍﺧﺭﻯ ﻣﺷﺎﺑﻬﺔ‬
‫ﻳﻕ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۱۸۱‬‬ ‫ِ ِ‬ ‫ﺭ‬ ‫ﺣ‬‫َ‬ ‫ْ‬
‫ﻟ‬ ‫ﺍ‬ ‫ﺍﺏ‬
‫َ‬ ‫ﺫ‬‫َ‬ ‫ﻋ‬‫َ‬ ‫ْ‬
‫ﺍ‬ ‫ﻭ‬ ‫ُ‬ ‫ﻗ‬‫ﻭ‬ ‫ﺫ‬‫ُ‬ ‫ُ‬ ‫ﻝ‬‫ﻭ‬‫ُ‬ ‫ﻘ‬ ‫َ‬
‫ﻧ‬ ‫ﻭ‬
‫َ‬ ‫ﻕﱟ‬‫ﺣ‬‫َ‬ ‫ﺭ‬ ‫ﻳ‬
‫ْ‬
‫ِ ِ‬ ‫ﻐ‬‫َ‬ ‫ﺑ‬ ‫ء‬‫َ‬ ‫ﺎ‬ ‫ﻳ‬
‫َ‬ ‫ﻧﺑ‬
‫ِ‬ ‫َ‬ ‫ﺍﻷ‬ ‫ﻡ‬
‫ُ‬ ‫ﻬ‬
‫ُ‬ ‫ﺏ َﻣﺎ َﻗﺎﻟُﻭ ْﺍ َﻭ َﻗ ْﺗﻠَ‬
‫ﺳ َﻧ ْﻛ ُﺗ ُ‬
‫} َ‬
‫ﻑ {ﺍﻟﻧﺳﺎء‪۱٥٥‬‬ ‫ً‬ ‫َ‬
‫ﷲ َﻭ َﻗ ْﺗﻠِ ِﻬ ُﻡ ﺍﻷ ْﻧ ِﺑ َﻳﺎ َء ِﺑ َﻐ ْﻳ ِﺭ َﺣﻕّ َﻭ َﻗ ْﻭﻟِ ِﻬ ْﻡ ﻗُﻠُﻭ ُﺑ َﻧﺎ ُﻏ ْﻠ ٌ‬ ‫ّ‬
‫ﺕ ِ‬ ‫} َﻓ ِﺑ َﻣﺎ َﻧ ْﻘﺿِ ِﻬﻡ ﱢﻣﻳ َﺛﺎ َﻗ ُﻬ ْﻡ َﻭ ُﻛ ْﻔ ِﺭﻫِﻡ َﺑﺂ َﻳﺎ ِ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﺃﻗﻝ ﺫﻣﺎ ﻟﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻋﻧﻪ ﻓﻲ ﻣﻭﺍﺿﻊ ﺃﺧﺭﻯ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﺃﻥ ﻳﺄﺗﻲ ﻟﻔﻅ )ﺍﻟ ﱠﻧ ِﺑﻳﱢﻳﻥَ ( ﺟﻣﻌﺎ ﺳﺎﻟﻣﺎ ﻭ ﺍﻟﺫﻱ ﻳﻔﻳﺩ‬
‫ﺍﻟﻘﻠﺔ ﻭ ﺃﻥ ﻳﺄﺗﻲ )ﺑﺎﻟﺣﻕ ( ﻣﻌﺭﻓﺎ ﻟﻳﺩﻝ ﻋﻠﻰ ﺃﻧﻬﻡ ﻛﺎﻧﻭﺍ ﻳﻘﺗﻠﻭﻥ ﺍﻟﻘﻠﻳﻝ ﻣﻥ ﺍﻷﻧﺑﻳﺎء ﺑﻐﻳﺭ ﺍﻟﺣﻕ ﺍﻟﺫﻱ ﻳﺩﻋﻭ ﺇﻟﻰ ﺍﻟﻘﺗﻝ‪ ،‬ﻭﺍﻟﺣﻕ ﺍﻟﺫﻱ‬
‫ﻳﺩﻋﻭ ﺇﻟﻰ ﺍﻟﻘﺗﻝ ﻣﻌﺭﻭﻑ ﻣﻌﻠﻭﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺭﻯ ‪:‬ﻓﻘﺎﻝ )ﺍﻷَﻧﺑِ َﻳﺎ َء( ﺑﺟﻣﻊ ﺍﻟﺗﻛﺳﻳﺭ ﺍﻟﺫﻱ ﻳﻔﻳﺩ ﺍﻟﻛﺛﺭﺓ ﻟﻳﺩﻝ ﻋﻠﻰ ﺃﻧﻬﻡ ﻛﺎﻧﻭﺍ ﻳﻘﺗﻠﻭﻥ ﺍﻟﻛﺛﻳﺭ ﻣﻥ ﺍﻷﻧﺑﻳﺎء ‪ ،‬ﻭﻗﺎﻝ‬
‫)ﺑﻐﻳﺭ َﺣﻕﱟ ( ﻧﻛﺭﺓ ﻭﺍﻟﻘﺻﺩ ﻣﻥ ﺍﻟﺗﻧﻛﻳﺭ ﺍﻟﺯﻳﺎﺩﺓ ﻓﻲ ﺫﻣﻬﻡ ﻭﺗﺑﺷﻳﻊ ﻓﻌﻠﻬﻡ ‪ ،‬ﻭﺫﻟﻙ ﻷﻥ ﺍﻟﺗﻧﻛﻳﺭ ﻣﻌﻧﺎﻩ ﺃﻧﻬﻡ ﻗﺗﻠﻭﺍ ﺍﻷﻧﺑﻳﺎء ﺑﻐﻳﺭ ﺳﺑﺏ ﺃﺻﻼً‬
‫‪۲‬‬
‫ﻻ ﺳﺑﺏ ﻳﺩﻋﻭ ﺇﻟﻰ ﺍﻟﻘﺗﻝ ﻭﻻ ﻏﻳﺭﻩ‪ .‬ﻓﻣﻘﺎﻡ ﺍﻟﺗﺷﻧﻳﻊ ﻭﺍﻟﺫﻡ ﻓﻳﻬﺎ ﺃﻛﺑﺭ‬
‫‪F16‬‬

‫‪ ۱‬ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪۱‬ﺹ‪۲۱۳‬‬

‫‪ ۲‬ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪ ۱‬ﺹ‪٤۱‬‬

‫‪۱۹‬‬
 ‫ﺎﺑﺋِﻳﻥَ ‪َ ....‬ﻓﻠَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ِﻋ ْﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ َﻭ َﻻ ‪ { .....‬ﺍﻟﺑﻘﺭﺓ‪٦۲‬‬ ‫ﺎﺭ ٰﻯ َﻭ ﱠ‬
‫ﺍﻟﺻ ِ‬ ‫ﺻ َ‬ ‫)‪َ ..... }(٦۲‬ﻭﺍﻟ ﱠﻧ َ‬
‫َ‬
‫ﺎﺭﻯ ‪ .....‬ﻓﻼ ‪ {.....‬ﺍﻟﻣﺎﺋﺩﺓ ‪٦۹‬‬ ‫َ‬ ‫ﺻ َ‬ ‫ﱠ‬
‫ﺻﺎﺑِﺅُ ﻭﻥَ َﻭﺍﻟﻧ َ‬ ‫} ‪َ .....‬ﻭﺍﻟ ﱠ‬
‫ﺷ َﺭ ُﻛﻭﺍ ﺇِﻥﱠ َﱠ‬
‫ﷲ َﻳ ْﻔﺻِ ﻝ ُ َﺑ ْﻳ َﻧ ُﻬ ْﻡ َﻳ ْﻭ َﻡ ﺍ ْﻟ ِﻘ َﻳﺎ َﻣﺔِ{ﺍﻟﺣﺞ‪۱۷‬‬ ‫ﻭﺱ َﻭﺍﻟﱠﺫِﻳﻥَ ﺃَ ْ‬‫ﺎﺭﻯ َﻭﺍ ْﻟ َﻣ ُﺟ َ‬
‫ﺻ َ‬ ‫ﺎﺑﺋِﻳﻥَ َﻭﺍﻟ ﱠﻧ َ‬
‫ﺻ ِ‬ ‫}‪َ .....‬ﻭﺍﻟ ﱠ‬
‫ﺎﺭﻯ( ﻷﻥ ﺍﻟﺳﻳﺎﻕ ﺃﻗﻝ ﺫﻣﺎ ﻷﻫﻝ ﺍﻟﻛﺗﺎﺏ ﻋﻣﻭﻣﺎ ﻭ ﻫﻡ ﺍﻟﺫﻳﻥ ﻫﺎﺩﻭﺍ ﻭ ﺍﻟﻧﺻﺎﺭﻯ ﻓﻘﺩﻣﻬﻡ‬ ‫ٰ‬ ‫ﺻ َ‬ ‫ﱠ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻗﺩﻡ )ﺍﻟﻧ َ‬
‫ﺎﺑﺅُ ﻭﻥَ ( ﻟﺗﻣﻳﺯﻫﻡ ﻋﻥ ﻧﺳﻳﺞ ﺍﻟﺳﻭﺭﺓ ﻓﺎﻟﺳﻭﺭﺓ ﻛﻠﻬﺎ ﺗﺗﻧﺎﻭﻝ ﺫﻡ ﺃﻫﻝ ﺍﻟﻛﺗﺎﺏ ﻭﺧﺎﺻﺔ ﺍﻟﻧﺻﺎﺭﻯ‬ ‫ﻭﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :‬ﺭﻓﻊ )ﺍﻟ ِ‬
‫ﺻ‬‫ﱠ‬
‫ﺍﻟﺫﻳﻥ ﺍﺗﺧﺫﻭﺍ ﻋﻳﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﺇﻟﻬﺎ ﻣﻥ ﺩﻭﻥ ﷲ ‪ ،‬ﻭ ﺍﻟﺻﺎﺑﺋﻭﻥ ﻟﻳﺳﻭﺍ ﻣﻧﻬﻡ ﻟﺫﻟﻙ ﻣﻳﺯﻫﻡ ﺑﺎﻟﺭﻓﻊ ﻋﻠﻰ ﻏﻳﺭ ﺇﺭﺍﺩﺓ )ﺇﻥّ (‬
‫‪ ،‬ﻭ ﺃﺧﺭ ﺍﻟﻧﺻﺎﺭﻯ ﻋﻠﻳﻬﻡ ﻟﻣﺎ ﺳﺑﻕ ﻓﻲ ﺍﻟﺳﻭﺭﺓ ﻣﻥ ﺷﺩﺓ ﺍﻹﻧﻛﺎﺭ ﻋﻠﻳﻬﻡ ﻭ ﺍﻟﺫﻡ ﻟﻬﻡ‬
‫ﻭﻓﻲ ﺍﻟﺣﺞ ‪ :‬ﺳﺎﻭﻯ ﻓﻲ ﺍﻟﺫﻛﺭ ﺑﻳﻥ ﺟﻣﻳﻊ ﺍﻟﻁﻭﺍﺋﻑ ﻷﻥ ﺍﻵﻳﺔ ﺗﺗﻧﺎﻭﻝ ﺍﻟﻔﺻﻝ ﺑﻳﻧﻬﻡ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ ﺣﻳﻥ ﻳﻛﻭﻥ ﺍﻟﺟﻣﻳﻊ‬
‫ﺳﻭﺍﺳﻳﻪ ﺃﻣﺎﻡ ﷲ‬

‫ﺻﺎﻟِﺣﺎ ً َﻓﻠَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{...‬ﺍﻟﺑﻘﺭﺓ‪٦۲‬‬ ‫ﺍﻟﺻﺎﺑِﺋِﻳﻥَ ﻣَﻥْ ﺁﻣَﻥَ ﱠ ِ‬

‫ﺎہﻠﻟ َﻭﺍ ْﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ َﻭ َﻋ ِﻣﻝ َ َ‬ ‫)‪َ }(٦۲‬ﻭ ﱠ‬
‫َ‬
‫ ﻭَﺟْﻬَﻪُ ہﻠﻟ َﻭﻫ َُﻭ ُﻣ ْﺣﺳِ ﻥٌ َﻓﻠَ ُﻪ ﺃ ْﺟ ُﺭﻩُ ِﻋ ْﻧﺩَ َﺭ ﱢﺑ ِﻪ ‪ { ....‬ﺍﻟﺑﻘﺭﺓ‪۱۱۲‬‬ ‫ِﱠ ِ‬ ‫} َﻠﻰٰ ﻣَﻥْ ﺃَﺳْﻠَﻡَ‬
‫} ُﺛ ﱠﻡ ﻻَ ُﻳ ْﺗﺑِﻌُﻭﻥَ َﻣﺎ ﺃَﻧ َﻔﻘُﻭﺍ ُ َﻣ ّﻧﺎ ً َﻭﻻَ ﺃَ ًﺫﻯ ﻟﱠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲٦۲‬‬
‫ﺎﺭ ﺳِ ّﺭﺍً َﻭ َﻋﻼَﻧِ َﻳ ًﺔ َﻓﻠَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{....‬ﺍﻟﺑﻘﺭﺓ‪۲۷٤‬‬ ‫} ِﺑﺎﻟﻠﱠ ْﻳ ِﻝ َﻭﺍﻟ ﱠﻧ َﻬ ِ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺻﻼﺓ َﻭﺁﺗ ُﻭﺍ ﺍﻟﺯﻛﺎﺓ ﻟ ُﻬ ْﻡ ﺃ ْﺟ ُﺭ ُﻫ ْﻡ ِﻋﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲۷۷‬‬‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫} َﻭﺃَ َﻗﺎ ُﻣﻭ ْﺍ ﺍﻟ ﱠ‬

‫)‪َ ...... }(٦۳‬ﻭ ْﺍﺫ ُﻛ ُﺭﻭ ْﺍ َﻣﺎ ﻓِﻳ ِﻪ ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ﱠﺗﻘُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪٦۳‬‬
‫ْ‬ ‫ْ‬
‫ﻭﺑ ِﻬ ُﻡ ﺍﻟﻌ ِْﺟﻝ َ ِﺑ ُﻛﻔ ِﺭ ِﻫ ْﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۹۳‬‬ ‫ُ‬ ‫ُ‬
‫ﺷ ِﺭ ُﺑﻭ ْﺍ ﻓِﻲ ﻗﻠ ِ‬ ‫ﺻ ْﻳ َﻧﺎ َﻭﺃ ُ ْ‬ ‫ﺍﺳ َﻣ ُﻌﻭ ْﺍ َﻗﺎﻟُﻭ ْﺍ َ‬
‫ﺳﻣ ِْﻌ َﻧﺎ َﻭ َﻋ َ‬ ‫}‪َ .....‬ﻭ ْ‬
‫ﷲُ( ﻭ ﺍﻟﻣﻘﺻﻭﺩ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻓﻧﺎﺳﺏ ﺇﻋﺭﺍﺿﻬﻡ ﻋﻥ ﺳﻣﺎﻉ‬ ‫ﻧﺯﻝ َ ّ‬ ‫)ﻭﺇِ َﺫﺍ ﻗِﻳﻝ َ ﻟَ ُﻬ ْﻡ ﺁ ِﻣ ُﻧﻭ ْﺍ ِﺑ َﻣﺎ ﺃَ َ‬
‫َ‬ ‫ﻗﺑﻠﻬﺎ‬ ‫ﻗﺎﻝ‬ ‫ﻟﻣﺎ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪: ۹۳‬‬
‫ﺻ ْﻳ َﻧﺎ(‬
‫ﺳﻣ ِْﻌ َﻧﺎ َﻭ َﻋ َ‬ ‫ُ‬ ‫َ‬
‫ﺍﺳ َﻣ ُﻌﻭ ْﺍ ﻗﺎﻟﻭ ْﺍ َ‬
‫ﺍﻟﻘﺭﺁﻥ ﺃﻥ ﻳﺫﻛﺭﻫﻡ ﺑﻣﺎ ﻓﻌﻝ ﺃﺳﻼﻓﻬﻡ ﻣﻥ ﺍﻹﻋﺭﺍﺽ ﻋﻥ ﺳﻣﺎﻉ ﺍﻟﺗﻭﺭﺍﺓ ﻓﻘﺎﻝ ) َﻭ ْ‬

‫ﻭﺭ ُﺧ ُﺫﻭﺍ َﻣﺎ ﺁ َﺗ ْﻳ َﻧﺎ ُﻛ ْﻡ ﺑِﻘُ ﱠﻭ ٍﺓ َﻭ ْﺍﺫ ُﻛ ُﺭﻭﺍ َﻣﺎ ﻓِﻳ ِﻪ ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ﱠﺗﻘُﻭﻥَ ۝ ُﺛ ﱠﻡ َﺗ َﻭ ﱠﻟ ْﻳ ُﺗ ْﻡ ﻣِﻥْ { ﺍﻟﺑﻘﺭﺓ‪٦۳‬‬
‫)‪َ }(٦۳‬ﻭ َﺭ َﻓ ْﻌ َﻧﺎ َﻓ ْﻭ َﻗ ُﻛ ُﻡ ﺍﻟ ﱡﻁ َ‬
‫َ‬ ‫َ‬ ‫ٌ‬ ‫َ‬
‫}ﻭﺇِﺫ َﻧ َﺗ ْﻘ َﻧﺎ ﺍ ْﻟ َﺟ َﺑﻝ َ َﻓ ْﻭ َﻗ ُﻬ ْﻡ َﻛﺄ ﱠﻧ ُﻪ ُﻅﻠﱠﺔ َﻭ َﻅ ﱡﻧﻭ ْﺍ ﺃ ﱠﻧ ُﻪ َﻭﺍﻗِ ٌﻊ ِﺑ ِﻬ ْﻡ‪.....‬۝ َﻭﺇِ ْﺫ ﺃ َﺧ َﺫ َﺭ ﱡﺑ َﻙ ﻣِﻥ َﺑﻧِﻲ ﺁﺩَ َﻡ{ﺍﻷﻋﺭﺍﻑ‪۱۷۱‬‬ ‫َ‬
‫ﺎﺏ{ ﺑﻳﻥ ﺃﻥ ﻫﺅﻻء ﻗﺩ ﺃﺧﺫ ﻋﻠﻳﻬﻡ ﺍﻟﻌﻬﺩ ﻣﻧﺫ ﺍﻷﺯﻝ ﻓﻼ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬
‫ﻑ َﻭ ِﺭﺛﻭﺍ ﺍﻟ ِﻛﺗ َ‬ ‫ْ‬ ‫َ‬
‫ﻑ ﻣِﻥ َﺑ ْﻌ ِﺩ ِﻫ ْﻡ ﺧﻠ ٌ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻷﻋﺭﺍﻑ ‪ :‬ﻟﻣﺎ ﻗﺎﻝ ﻗﺑﻠﻬﺎ } ﻓﺧﻠ َ‬
‫ﻣﺑﺭﺭ ﻟﺩﻳﻬﻡ ﻷﻥ ﻳﺭﺛﻭﺍ ﺍﻟﻛﺗﺎﺏ ﺛﻡ ﻳﺧﺎﻟﻔﻭﺍ ﺃﺣﻛﺎﻣﻪ ﻣﺗﻌﻠﻠﻳﻥ ﺑﻔﻌﻝ ﺁﺑﺎﺋﻬﻡ ﻣﻥ ﻗﺑﻝ‬

‫)‪ُ }(٦٤‬ﺛ ﱠﻡ َﺗ َﻭﻟﱠ ْﻳ ُﺗﻡ ﱢﻣﻥ َﺑ ْﻌ ِﺩ َﺫﻟِ َﻙ َﻓ َﻠ ْﻭﻻَ ‪َ ...‬ﻋ َﻠ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ َﻟ ُﻛﻧ ُﺗﻡ ﻣﱢﻥَ ﺍ ْﻟ َﺧﺎﺳِ ِﺭﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪٦٤‬‬
‫ﺷ ْﻳ َﻁﺎﻥَ ﺇِﻻﱠ َﻗﻠِﻳﻼً {ﺍﻟﻧﺳﺎء‪۸۳‬‬ ‫ﻧﺑ ُﻁﻭ َﻧ ُﻪ ِﻣ ْﻧ ُﻬ ْﻡ َﻭﻟَ ْﻭﻻَ ‪َ ...‬ﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ ﻻَ ﱠﺗ َﺑ ْﻌ ُﺗ ُﻡ ﺍﻟ ﱠ‬
‫} ﻟَ َﻌﻠِ َﻣ ُﻪ ﺍﻟﱠﺫِﻳﻥَ َﻳ ْﺳ َﺗ ِ‬
‫ﺳ ُﻬ ْﻡ {ﺍﻟﻧﺳﺎء‪۱۱۳‬‬ ‫ُ‬ ‫َ‬ ‫ﱡ‬ ‫َ‬ ‫ٌ‬ ‫َ‬ ‫ﱠ‬
‫} َﻭﻟَ ْﻭﻻَ ‪َ ...‬ﻋﻠَ ْﻳ َﻙ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ ﻟ َﻬ ﱠﻣﺕ ﻁﺂﺋِﻔﺔ ﱡﻣ ْﻧ ُﻬ ْﻡ ﺃﻥ ُﻳﺿِ ﻠﻭ َﻙ َﻭ َﻣﺎ ُﻳﺿِ ﻠﻭﻥَ ﺇِﻻﱡ ﺃﻧﻔ َ‬
‫ﱡ‬ ‫َ‬
‫ﺍﺏ َﺣﻛِﻳ ٌﻡ {ﺍﻟﻧﻭﺭ‪۱۰‬‬ ‫ﷲ َﺗ ﱠﻭ ٌ‬‫} َﻭﻟَ ْﻭ َﻻ ‪َ ...‬ﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ َﻭﺃَﻥﱠ ﱠ َ‬
‫ﺍﺏ َﻋﻅِ ﻳ ٌﻡ {ﺍﻟﻧﻭﺭ‪۱٤‬‬ ‫َ‬
‫ﺿﺗ ْﻡ ﻓِﻳ ِﻪ َﻋﺫ ٌ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ﺳﻛ ْﻡ ﻓِﻲ َﻣﺎ ﺃﻓ ْ‬ ‫ُ‬ ‫} َﻭﻟَ ْﻭ َﻻ ‪َ ...‬ﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ َﻭﺍﻵﺧ َِﺭ ِﺓ ﻟ َﻣ ﱠ‬
‫َ‬ ‫ْ‬
‫ﻭﻑ َﺭﺣِﻳ ٌﻡ {ﺍﻟﻧﻭﺭ‪۲۰‬‬ ‫ﷲ َﺭﺅُ ٌ‬ ‫} َﻭﻟَ ْﻭ َﻻ ‪َ ...‬ﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ َﻭﺃَﻥﱠ ﱠ‬
‫ﺷﺎ ُء َﻭ ﱠ‬
‫ﷲُ‬ ‫ﺷﺎء َﻭﺍ ْﻟ ُﻣﻧ َﻛ ِﺭ َﻭﻟَ ْﻭ َﻻ ‪َ ...‬ﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ َﻣﺎ َﺯ َﻛﺎ ﻣِﻧ ُﻛﻡ ﻣﱢﻥْ ﺃَ َﺣ ٍﺩ ﺃَ َﺑﺩﺍً َﻭﻟَﻛِﻥﱠ ﱠ َ‬
‫ﷲ ُﻳ َﺯ ﱢﻛﻲ َﻣﻥ َﻳ َ‬ ‫} َﻓﺈِ ﱠﻧ ُﻪ َﻳﺄْ ُﻣ ُﺭ ﺑِﺎ ْﻟ َﻔ ْﺣ َ‬
‫ﺳﻣِﻳ ٌﻊ َﻋﻠِﻳ ٌﻡ {ﺍﻟﻧﻭﺭ‪۲۱‬‬ ‫َ‬

‫ﺕ َﻓﻘُ ْﻠ َﻧﺎ ‪ ....‬۝ َﻓ َﺟ َﻌ ْﻠ َﻧﺎﻫَﺎ َﻧ َﻛ ًﺎﻻ { ﺍﻟﺑﻘﺭﺓ‪٦٥‬‬ ‫ﺍﻋ َﺗﺩ َْﻭﺍ ِﻣ ْﻧ ُﻛ ْﻡ ﻓِﻲ ﺍﻟ ﱠ‬
‫ﺳ ْﺑ ِ‬ ‫)‪َ }(٦٥‬ﻭ َﻟ َﻘﺩْ َﻋﻠِ ْﻣ ُﺗ ُﻡ ﺍ ﱠﻟﺫِﻳﻥَ ْ‬
‫} َﻓﻠَ ﱠﻣﺎ َﻋ َﺗ ْﻭ ْﺍ َﻋﻥ ﱠﻣﺎ ُﻧ ُﻬﻭ ْﺍ َﻋ ْﻧ ُﻪ ﻗُ ْﻠ َﻧﺎ ‪.....‬۝ َﻭﺇِ ْﺫ َﺗﺄ َ ﱠﺫﻥَ َﺭ ﱡﺑ َﻙ ﻟَ َﻳ ْﺑ َﻌ َﺛﻥﱠ َﻋ َﻠ ْﻳ ِﻬ ْﻡ {ﺍﻷﻋﺭﺍﻑ ‪۱٦٦‬‬
‫ﺍﻋ َﺗﺩَﻭ ْﺍ( ﺃﻱ ﺗﺟﺎﻭﺯﻭﺍ ﻣﺎ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻻ ﻳﺯﺍﻝ ﺍﻟﺳﻳﺎﻕ ﺃﻗﻝ ﺫﻣﺎ ﻟﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻋﻧﻪ ﻓﻲ ﻣﻭﺍﺿﻊ ﺃﺧﺭﻯ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﺃﻥ ﻗﺎﻝ ) ْ‬
‫ﺃﻣﺭﻫﻡ ﷲ ﺑﻪ ‪،‬ﺑﻳﻧﻣﺎ ﻗﺎﻝ ﻓﻲ ﺍﻷﻋﺭﺍﻑ‪َ ) :‬ﻋ َﺗ ْﻭ ْﺍ َﻋﻥ ﱠﻣﺎ ُﻧ ُﻬﻭ ْﺍ َﻋ ْﻧﻪُ( ﻭ ﺍﻟﻌﺗﻭ ﻫﻭ ﺍﻟﺗﻣﺭﺩ ﺍﻟﺷﺩﻳﺩ‬
‫ﻭ ﻗﺎﻝ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪َ ):‬ﻓ َﺟ َﻌ ْﻠ َﻧﺎﻫَﺎ َﻧ َﻛﺎﻻً ﻟﱢ َﻣﺎ َﺑﻳْﻥَ ﻳَﺩَ ْﻳ َﻬﺎ َﻭ َﻣﺎ َﺧ ْﻠ َﻔ َﻬﺎ (ﺃﻱ ﻓﺟﻌﻠﻧﺎ ﻫﺫﻩ ﺍﻟﻘﺭﻳﺔ ﻋﺑﺭﺓ ﻟﻣﻥ ﺑﺣﺿﺭﺗﻬﺎ ﻣﻥ ﺍﻟﻘﺭﻯ‪،‬‬
‫ﻳﺑﻠﻐﻬﻡ ﺧﺑﺭﻫﺎ ﻭﻣﺎ ﺣﻝ ﱠ ﺑﻬﺎ‪ ،‬ﻭﻋﺑﺭﺓ ﻟﻣﻥ ﻳﻌﻣﻝ ﺑﻌﺩﻫﺎ ﻣﺛﻝ ﺗﻠﻙ ﺍﻟ ﱡﺫﻧﻭﺏ ‪،‬‬
‫ﺻﺭﻳﺣﺎ ﻟﻳﺑﻌﺛﻥ ﻋﻠﻰ ﺍﻟﻳﻬﻭﺩ‬ ‫ً‬ ‫‪):‬ﻭﺇِ ْﺫ َﺗﺄ َ ﱠﺫﻥَ َﺭ ﱡﺑ َﻙ ﻟَ َﻳ ْﺑ َﻌ َﺛﻥﱠ َﻋﻠَ ْﻳ ِﻬ ْﻡ ﺇِﻟَﻰ َﻳ ْﻭ ِﻡ ﺍ ْﻟ ِﻘ َﻳﺎ َﻣ ِﺔ ( ﺃﻱ ﺃﻋﻠﻡ ﺇﻋﻼ ًﻣﺎ‬
‫ﺑﻳﻧﻣﺎ ﻗﺎﻝ ﻓﻲ ﺍﻷﻋﺭﺍﻑ َ‬
‫َﻣﻥ ﻳﺫﻳﻘﻬﻡ ﺳﻭء ﺍﻟﻌﺫﺍﺏ ﻭﺍﻹﺫﻻﻝ ﺇﻟﻰ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ ﻓﻛﺎﻥ ﺫﻟﻙ ﺃﺷﺩ ﻟﻬﺟﺔ ﺑﺎﺳﺗﺧﺩﺍﻡ ﺍﻟﻼﻡ ﺍﻟﻣﻭﻁﺋﺔ ﻟﻠﻘﺳﻡ ) ﻟَ َﻳ ْﺑ َﻌ َﺛﻥﱠ ( ﻭ‬
‫ﺗﻣﺩﻳﺩ ﺍﻟﻌﺫﺍﺏ ﺇﻟﻰ ﻳﻭﻡ ﺍﻟﻘﻳﺎﻣﺔ‬

‫‪۲۰‬‬
۲۱
۲۲
 ‫)‪َ }(٦٦‬ﻓ َﺟ َﻌ ْﻠ َﻧﺎﻫَﺎ َﻧ َﻛﺎﻻً ﻟﱢ َﻣﺎ َﺑﻳْﻥَ َﻳ َﺩ ْﻳ َﻬﺎ َﻭ َﻣﺎ َﺧ ْﻠ َﻔ َﻬﺎ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪٦٦‬‬
‫ﺎﺱ َﻭﻫُﺩًﻯ ‪{ ....‬ﺁﻝ ﻋﻣﺭﺍﻥ‪۱۳۸‬‬ ‫}ﻫَـ َﺫﺍ َﺑﻳَﺎﻥٌ ﻟﱢﻠ ﱠﻧ ِ‬
‫ﺻﺩﱢﻗﺎ ً ﻟﱢ َﻣﺎ َﺑﻳْﻥَ ﻳَﺩَ ْﻳ ِﻪ ﻣِﻥَ ﺍﻟ ﱠﺗ ْﻭ َﺭﺍ ِﺓ َﻭ ُﻫﺩًﻯ ‪{ ....‬ﺍﻟﻣﺎﺋﺩﺓ‪٤٦‬‬
‫} َﻭﺁ َﺗ ْﻳ َﻧﺎﻩُ ﺍﻹِﻧ ِﺟﻳﻝ َ ﻓِﻳ ِﻪ ُﻫﺩًﻯ َﻭ ُﻧﻭ ٌﺭ َﻭ ُﻣ َ‬
‫ﺕ َﻭ َﻣ َﺛﻼً ﻣﱢﻥَ ﺍﻟﺫِﻳﻥَ ﺧﻠ ْﻭﺍ ﻣِﻥ ﻗ ْﺑﻠِﻛ ْﻡ ‪{ ....‬ﺍﻟﻧﻭﺭ‪۳٤‬‬
‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫} َﻭﻟَ َﻘﺩْ ﺃَ َ‬
‫ﻧﺯ ْﻟ َﻧﺎ ﺇِﻟَ ْﻳ ُﻛ ْﻡ ﺁ َﻳﺎ ٍ‬
‫ﺕ ﱡﻣ َﺑ ﱢﻳ َﻧﺎ ٍ‬
‫ﻓﻲ ﺁﻳﺗﻲ ﺍﻟﺑﻘﺭﺓ ﻭﺍﻟﻧﻭﺭ ‪ :‬ﻟﻡ ﻳﺫﻛﺭ ﺍﻟﻬﺩﻯ ﻷﻥ ﺍﻟﺧﻁﺎﺏ ﻓﻲ ﺳﻳﺎﻕ ﺍﻟﻭﻋﻳﺩ ﻭﺍﻟﺗﺣﺫﻳﺭ ﻣﻥ ﻓﻌﻝ ﺍﻟﻣﻌﺎﺻﻲ‬
‫)ﻭ ُﻫﺩًﻯ( ﻭﺻﻔﺎ ﻟﻛﻼﻡ ﷲ ﺗﻌﺎﻟﻰ ﻭﺑﻳﺎﻧﻪ‪،‬‬ ‫ﻭﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﺯﺍﺩ َ‬
‫)ﻭﺁ َﺗ ْﻳ َﻧﺎﻩُ ﺍﻹِﻧ ِﺟﻳﻝ َ ﻓِﻳ ِﻪ ﻫُﺩً ﻯ(‬
‫)ﻭ ُﻫﺩًﻯ( ﻟﻘﻭﻟﻪ ﻗﺑﻠﻬﺎ َ‬ ‫ﻭﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :‬ﺯﺍﺩ َ‬

‫ﺳ ُﻛ ْﻡ ﺑِﺎ ﱢﺗ َﺧﺎ ِﺫ ُﻛ ُﻡ ﺍ ْﻟﻌ ِْﺟﻝ َ َﻓ ُﺗﻭ ُﺑﻭ ْﺍ{ ﺍﻟﺑﻘﺭﺓ ‪٥٤‬‬ ‫)‪َ .....}(٦۷‬ﻳﺎ َﻗ ْﻭ ِﻡ ﺇِ ﱠﻧ ُﻛ ْﻡ َﻅﻠَ ْﻣ ُﺗ ْﻡ ﺃَﻧﻔُ َ‬
‫ﷲ َﻳﺄْ ُﻣ ُﺭ ُﻛ ْﻡ ﺃَﻥْ َﺗ ْﺫ َﺑ ُﺣﻭﺍ َﺑ َﻘ َﺭ ًﺓ َﻗﺎﻟُﻭﺍ ﺃَ َﺗ ﱠﺗ ِﺧ ُﺫ َﻧﺎ ُﻫ ُﺯ ًﻭﺍ{ ﺍﻟﺑﻘﺭﺓ ‪٦۷‬‬ ‫}‪ ....‬ﺇِﻥﱠ ﱠ َ‬
‫}‪َ .....‬ﻳﺎ َﻗ ْﻭ ِﻡ ْﺍﺫ ُﻛ ُﺭﻭ ْﺍ ﻧ ِْﻌ َﻣ َﺔ ّ ِ‬
‫ﷲ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﺇِ ْﺫ َﺟ َﻌﻝ َ ﻓِﻳ ُﻛ ْﻡ ﺃَﻧﺑِ َﻳﺎء َﻭ َﺟ َﻌﻠَ ُﻛﻡ ﱡﻣﻠُﻭﻛﺎ ً َﻭﺁ َﺗﺎ ُﻛﻡ {ﺍﻟﻣﺎﺋﺩﺓ ‪۲۰‬‬
‫ﺳﻭ ُﻣﻭ َﻧ ُﻛ ْﻡ{ﺇﺑﺭﺍﻫﻳﻡ ‪٦‬‬ ‫ﻧﺟﺎ ُﻛﻡ ﻣﱢﻥْ ِ‬
‫ﺁﻝ ﻓ ِْﺭ َﻋ ْﻭﻥَ َﻳ ُ‬ ‫َ‬
‫ﷲ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﺇِ ْﺫ ﺃ َ‬ ‫} ‪ْ .....‬ﺍﺫ ُﻛ ُﺭﻭ ْﺍ ﻧ ِْﻌ َﻣ َﺔ ّ ِ‬
‫ﷲ ﺇِﻟَ ْﻳ ُﻛ ْﻡ{ﺍﻟﺻﻑ ‪٥‬‬ ‫ﺳﻭﻝ ُ ﱠ ِ‬ ‫} ‪َ .....‬ﻳﺎ َﻗ ْﻭ ِﻡ ﻟِ َﻡ ُﺗ ْﺅ ُﺫﻭ َﻧﻧِﻲ َﻭ َﻗﺩ ﱠﺗ ْﻌﻠَ ُﻣﻭﻥَ ﺃَ ﱢﻧﻲ َﺭ ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ٥٤‬ﻣﻭﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﺳﻳﻁﻠﺏ ﻣﻥ ﻗﻭﻣﻪ ﺃﻣﺭﺍ ﺷﺩﻳﺩﺍ ﻋﻠﻳﻬﻡ ﻭ ﻫﻭ ﻗﺗﻝ ﺃﻧﻔﺳﻬﻡ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﻧﺎﺩﻳﻬﻡ )ﻳﺎ‬
‫ﻗﻭﻡ( ﺗﻣﻬﻳﺩﺍ ﻟﻬﺫﺍ ﺍﻷﻣﺭ‬
‫ﻭ ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ﺃﻳﺿﺎ ﺳﻳﻁﻠﺏ ﻣﻧﻬﻡ ﺩﺧﻭﻝ ﺍﻷﺭﺽ ﺍﻟﻣﻘﺩﺳﺔ ﻭ ﻣﺣﺎﺭﺑﺔ ﺍﻟﻘﻭﻡ ﺍﻟﺟﺑﺎﺭﻳﻥ ﻓﻧﺎﺳﺏ ﺍﻟﻧﺩﺍء‬
‫ﻭ ﻓﻲ ﺍﻟﺻﻑ ﻳﻌﺎﺗﺑﻬﻡ ﻋﺗﺎﺑﺎ ﺭﻗﻳﻘﺎ ﻭ ﻳﺫﻛﺭﻫﻡ ﺑﺄﻧﻪ ﻣﻧﻬﻡ ﻭ ﻣﺭﺳﻝ ﺇﻟﻳﻬﻡ ﻓﻧﺎﺳﺏ ﺍﻟﻧﺩﺍء ﺗﺄﻟﻳﻔﻪ ﻟﻘﻠﻭﺑﻬﻡ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪ : ٦۷‬ﻓﺎﻟﺳﻳﺎﻕ ﻓﻲ ﺇﺟﺎﺑﺔ ﻣﻭﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻟﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻟﻣﺎ ﻁﻠﺑﻭﺍ ﻣﻧﻪ ﺃﻥ ﻳﺩﻋﻭ ﷲ ﻟﻳﺑﻳﻥ ﻟﻬﻡ ﺃﻣﺭ‬
‫ﺍﻟﻘﺎﺗﻝ ﻓﻠﻡ ﻳﺣﺗﺞ ﻟﻧﺩﺍﺋﻬﻡ ﺇﺫ ﻫﻡ ﺍﻟﺑﺎﺩﺅﻥ ﺑﺎﻟﻛﻼﻡ‬
‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬
‫ﺑﻘﻭﻟﻪ)ﻭﺇِﺫ َﺗﺄﺫﻥَ َﺭ ﱡﺑ ُﻛ ْﻡ ﻟﺋِﻥ‬
‫َ‬ ‫ﻭ ﻓﻲ ﺇﺑﺭﺍﻫﻳﻡ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﺫﻛﻳﺭﻫﻡ ﺑﻧﻌﻡ ﷲ ﻋﻠﻳﻬﻡ ﺍﻟﺗﻲ ﻗﺎﺑﻠﻭﻫﺎ ﺑﺎﻟﺟﺣﻭﺩ ﻭﻓﻳﻪ ﺗﻬﺩﻳﺩ ﻟﻬﻡ‬
‫ﺽ َﺟﻣِﻳﻌﺎً‪ (....‬ﻭ ﻟﺫﻟﻙ ﻟﻡ‬ ‫ﻭﺳﻰ ﺇِﻥ َﺗ ْﻛﻔُ ُﺭﻭ ْﺍ ﺃَﻧ ُﺗ ْﻡ َﻭ َﻣﻥ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬ ‫ﺷﺩِﻳ ٌﺩ۝ َﻭ َﻗﺎﻝ َ ُﻣ َ‬ ‫ﺷ َﻛ ْﺭ ُﺗ ْﻡ ﻷَ ِﺯﻳﺩَ ﱠﻧ ُﻛ ْﻡ َﻭﻟَﺋِﻥ َﻛ َﻔ ْﺭ ُﺗ ْﻡ ﺇِﻥﱠ َﻋ َﺫ ِﺍﺑﻲ ﻟَ َ‬
‫َ‬
‫ﻳﺄﺕ ﺍﻟﻧﺩﺍء ﻟﻳﻧﺎﺳﺏ ﺷﺩﺓ ﻟﻬﺟﺔ ﺍﻵﻳﺎﺕ‬

‫ﺷ َﻳﺎﻁِ ﻳﻧِ ِﻬ ْﻡ َﻗﺎﻟُﻭ ْﺍ ﺇِ ﱠﻧﺎ َﻣ َﻌ ْﻛ ْﻡ ﺇِ ﱠﻧ َﻣﺎ َﻧ ْﺣﻥُ ُﻣ ْﺳ َﺗ ْﻬ ِﺯ ُﺋﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۱٤‬‬

‫)‪َ ....}(۷٦‬ﺧ َﻠ ْﻭ ْﺍ ﺇِ َﻟﻰ َ‬
‫ُ‬
‫ﺎﺟﻭﻛ ْﻡ{ﺍﻟﺑﻘﺭﺓ ‪۷٦‬‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬
‫ﺽ ﻗﺎﻟﻭﺍ ﺃﺗ َﺣ ﱢﺩﺛﻭﻧ ُﻬ ْﻡ ﺑِ َﻣﺎ ﻓﺗ َﺢ ﷲُ َﻋﻠ ْﻳﻛ ْﻡ ﻟِ ُﻳ َﺣ ﱡ‬ ‫ُ‬ ‫َ‬ ‫ٰ‬ ‫َ‬ ‫}‪َ ....‬ﺧ َﻼ َﺑ ْﻌ ُ‬
‫ﺿ ُﻬ ْﻡ ﺇِﻟﻰ َﺑ ْﻌ ٍ‬
‫ﺳﻔ َﻬﺎء( ﻧﺎﺳﺏ ﺃﻥ ﻳﺫﻛﺭ ﻗﻭﻟﻬﻡ ﻟﻛﺑﺭﺍﺋﻬﻡ) ﺇِ ﱠﻧ َﻣﺎ َﻧ ْﺣﻥُ‬ ‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱٤‬ﻟﻣﺎ ﺍﺳﺗﻬﺯﺅﺍ ﺑﺎﻟﻣﺅﻣﻧﻳﻥ ﺑﻘﻭﻟﻬﻡ) ﺃ ُﻧ ْﺅﻣِﻥُ َﻛ َﻣﺎ ﺁﻣَﻥَ ﺍﻟ ﱡ‬
‫ُﻣ ْﺳ َﺗ ْﻬ ِﺯ ُﺋﻭﻥَ (‬

‫‪۲۳‬‬
 ‫ﷲ ُ َﻋﻬْﺩَ ُﻩ{ ﺍﻟﺑﻘﺭﺓ‪۸۰‬‬ ‫ِﻑ ﱠ‬ ‫)‪َ }(۸۰‬ﻭ‪َ .....‬ﻣ ْﻌﺩُﻭﺩَ ًﺓ ُﻗﻝْ ﺃَ ﱠﺗ َﺧ ْﺫ ُﺗ ْﻡ ِﻋ ْﻧ َﺩ ﱠ ِ‬
‫ﷲ َﻋﻬْﺩً ﺍ َﻓ َﻠﻥْ ُﻳ ْﺧﻠ َ‬
‫َ‬ ‫َ‬ ‫ْ‬
‫ﺕ َﻭ َﻏ ﱠﺭ ُﻫ ْﻡ ﻓِﻲ ﺩِﻳﻧِ ِﻬﻡ ﱠﻣﺎ َﻛﺎ ُﻧﻭ ْﺍ َﻳﻔ َﺗﺭُﻭﻥَ ۝ ﻓ َﻛ ْﻳ َ‬
‫ﻑ ﺇِﺫﺍ َﺟ َﻣ ْﻌ َﻧﺎ ُﻫ ْﻡ ﻟِ َﻳ ْﻭ ٍﻡ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۲٤‬‬ ‫} َﺫﻟِ َﻙ ﺑِﺄ َ ﱠﻧ ُﻬ ْﻡ ‪ .....‬ﱠﻣ ْﻌﺩُﻭ َﺩﺍ ٍ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻭﺻﻔﻭﺍ ﺍﻷﻳﺎﻡ ﺍﻟﺗﻲ ﺳﻳﺩﺧﻠﻭﻥ ﻓﻳﻬﺎ ﺍﻟﻧﺎﺭ ﺑﺄﻧﻬﺎ )ﺃَ ﱠﻳﺎ ًﻣﺎ َﻣ ْﻌﺩُﻭﺩَ ًﺓ ( ﻭ ﺍﻟﻭﺻﻑ ﺑﺎﻟﻣﻔﺭﺩ ﻳﻔﻳﺩ ﻋﻧﺩ ﺍﻟﻌﺭﺏ ﺍﻟﻛﺛﺭﺓ )‬
‫ﻳﺩﻟﻙ ﻋﻠﻰ ﺫﻟﻙ ﺃﻥ ﺗﻣﻳﻳﺯ ﺍﻷﻋﺩﺍﺩ ﺍﻟﻘﻠﻳﻠﺔ ﻳﻛﻭﻥ ﺟﻣﻌﺎ ﻭ ﺍﻟﻛﺑﻳﺭﺓ ﻳﻛﻭﻥ ﻣﻔﺭﺩﺍ ﻓﺗﻘﻭﻝ ﺛﻼﺛﺔ ﺭﺟﺎﻝ ﻭ ﺃﻟﻑ ﺭﺟﻝ(‬
‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﻭﺻﻔﻭﻫﺎ ﺑﺄﻧﻬﺎ )ﺃَ ﱠﻳﺎ ًﻣﺎ ﱠﻣ ْﻌﺩُﻭﺩَ ﺍﺕٍ( ﻭﺍﻟﻭﺻﻑ ﺑﺎﻟﺟﻣﻊ ﻳﻔﻳﺩ ﺍﻟﻘﻠﺔ ‪ ،‬ﻭﺫﻟﻙ ﻷﻥ ﺳﻭﺭﺓ ﺁﻝ ﻋﻣﺭﺍﻥ ﻋﻧﻳﺕ‬
‫ﺑﺫﻡ ﺃﻫﻝ ﺍﻟﻛﺗﺎﺏ ﻭ ﻣﻌﺗﻘﺩﺍﺗﻬﻡ ‪ ،‬ﻓﺑﻳﻥ ﻓﻳﻬﺎ ﻣﺩﻯ ﺍﺳﺗﻬﺎﻧﺗﻬﻡ ﺑﺎﻟﻌﺫﺍﺏ ﺍﻟﺫﻱ ﺳﻳﻼﻗﻭﻧﻪ ﻭ ﺗﻘﻠﻳﻠﻬﻡ ﻣﻥ ﺷﺄﻧﻪ ﺑﻘﻭﻟﻬﻡ )ﺃَ ﱠﻳﺎ ًﻣﺎ‬
‫ﱠﻣ ْﻌﺩُﻭ َﺩﺍﺕٍ( ﺃﻱ ﻗﻠﻳﻠﺔ ﺟﺩﺍ‬

‫ﺳﺎﻧﺎ ً َﻭﺫِﻱ ﺍ ْﻟﻘُ ْﺭ َﺑﻰ َﻭﺍ ْﻟ َﻳ َﺗﺎ َﻣﻰ{ ﺍﻟﺑﻘﺭﺓ‪۸۳‬‬ ‫(}ﻭﺇِ ْﺫ ﺃَ َﺧ ْﺫ َﻧﺎ ﻣِﻳ َﺛﺎﻕَ َﺑﻧِﻲ ﺇِ ْﺳ َﺭﺍﺋِﻳﻝ َ ﻻَ َﺗ ْﻌ ُﺑﺩُﻭﻥَ ﺇِﻻﱠ ّ َ‬
‫ﷲ َﻭ ِﺑﺎ ْﻟ َﻭﺍﻟِﺩَ ْﻳ ِﻥ ﺇِ ْﺣ َ‬ ‫)‪َ ۸۳‬‬
‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ً‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫}ﻗﻝْ ﺗ َﻌﺎﻟ ْﻭﺍ ﺃﺗﻝ ُ َﻣﺎ َﺣ ﱠﺭ َﻡ َﺭ ﱡﺑﻛ ْﻡ َﻋﻠ ْﻳﻛ ْﻡ ﺃﻻ ﺗﺷ ِﺭﻛﻭﺍ ﺑِ ِﻪ ﺷ ْﻳﺋﺎ ‪َ .....‬ﻭﻻ ﺗﻘﺗﻠﻭﺍ ﺃ ْﻭﻻﺩَ ﻛﻡ {ﺍﻷﻧﻌﺎﻡ‪۱٥۱‬‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺿﻰ َﺭ ﱡﺑ َﻙ ﺃَﻻﱠ َﺗ ْﻌ ُﺑﺩُﻭ ْﺍ ﺇِﻻﱠ ﺇِ ﱠﻳﺎﻩُ ‪ .....‬ﺇِ ﱠﻣﺎ َﻳ ْﺑﻠ ُ َﻐﻥﱠ ﻋِﻧ َﺩ َﻙ ﺍ ْﻟ ِﻛ َﺑ َﺭ ﺃَ َﺣ ُﺩ ُﻫ َﻣﺎ ﺃَ ْﻭ ِﻛﻼَ ُﻫ َﻣﺎ{ ﺍﻹﺳﺭﺍء ‪۲۳‬‬ ‫}ﻭ َﻗ َ‬ ‫َ‬

‫ﺎﺱ ُﺣ ْﺳ ًﻧﺎ َﻭﺃَﻗِﻳ ُﻣﻭﺍ ﱠ‬

‫ﺍﻟﺻ َﻼ َﺓ { ﺍﻟﺑﻘﺭﺓ‪۸۳‬‬ ‫ﷲ ‪َ ....‬ﻭﺫِﻱ ‪َ ....‬ﻭﻗُﻭﻟُﻭﺍ ﻟِﻠ ﱠﻧ ِ‬ ‫)‪ } (۸۳‬ﻻَ َﺗ ْﻌ ُﺑﺩُﻭﻥَ ﺇِﻻﱠ ّ َ‬
‫ﺎﺭ ﺫِﻱ ﺍ ْﻟﻘُ ْﺭ َﺑﻰ { ﺍﻟﻧﺳﺎء ‪۳٦‬‬
‫ﺷ ْﻳﺋﺎ ً ‪َ .....‬ﻭﺑِﺫِﻱ ‪َ .....‬ﻭﺍ ْﻟ َﺟ ِ‬ ‫ﷲ َﻭﻻَ ُﺗ ْ‬
‫ﺷ ِﺭ ُﻛﻭﺍْ ﺑِ ِﻪ َ‬ ‫ﺍﻋ ُﺑﺩُﻭ ْﺍ ّ َ‬‫} َﻭ ْ‬
‫ﻓﻲ ﺍﻟﻧﺳﺎء ‪ :‬ﻛﺛﺭ ﺍﻟﺣﺩﻳﺙ ﻋﻥ ﺍﻟﻣﻭﺍﺭﻳﺙ ﺑﻳﻥ ﺍﻷﻗﺎﺭﺏ ﻓﻧﺎﺳﺏ ﺍﻟﺗﺄﻛﻳﺩ ﻋﻠﻰ ﺃﻫﻣﻳﺔ ﺍﻹﺣﺳﺎﻥ ﺇﻟﻳﻬﻡ ﺃﺛﻧﺎء ﺍﻟﺣﻳﺎﺓ ﻓﺩﺧﻠﺕ ﺍﻟﺑﺎء‬
‫ﻟﻠﺗﻭﻛﻳﺩ) َﻭ ِﺑﺫِﻱ(‬

‫‪۲٤‬‬
۲٥
۲٦
 ‫ﺎﺭ ُﺗ ُﻬ ْﻡ َﻭ َﻣﺎ َﻛﺎ ُﻧﻭ ْﺍ ُﻣ ْﻬ َﺗﺩِﻳﻥَ ۝ َﻣ َﺛﻠ ُ ُﻬ ْﻡ َﻛ َﻣ َﺛ ِﻝ ﺍﻟﱠﺫِﻱ{ ﺍﻟﺑﻘﺭﺓ ‪۱٦‬‬ ‫ﺿﻼَﻟَ َﺔ ِﺑﺎ ْﻟ ُﻬﺩَﻯ َﻓ َﻣﺎ َﺭ ِﺑ َﺣﺕ ﱢﺗ َﺟ َ‬ ‫)‪ ..... }(۸٦‬ﺍﻟ ﱠ‬
‫ﻧﺻﺭُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۸٦‬‬ ‫َ‬
‫ﺍﺏ َﻭﻻ ُﻫ ْﻡ ُﻳ َ‬ ‫َ‬ ‫ْ‬
‫ﻑ َﻋﻧ ُﻬ ُﻡ ﺍﻟ َﻌﺫ ُ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫} ‪ .....‬ﺍ ْﻟ َﺣ َﻳﺎﺓ ﺍﻟ ﱡﺩﻧ َﻳﺎ ِﺑﺎﻵﺧ َِﺭ ِﺓ ﻓﻼ ُﻳﺧﻔ ُ‬
‫ْ‬ ‫َ‬
‫ﷲ َﻧ ﱠﺯﻝ َ ﺍ ْﻟ ِﻛ َﺗ َ‬‫ّ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﺍﻟﺿﻼَﻟَ َﺔ ِﺑﺎ ْﻟ ُﻬﺩَﻯ َﻭﺍ ْﻟ َﻌ َﺫ َ‬
‫ﺎﺏ{ ﺍﻟﺑﻘﺭﺓ‪۱۷٥‬‬ ‫ﺎﺭ۝ ﺫﻟِ َﻙ ِﺑﺄﻥﱠ َ‬ ‫ﺻ َﺑ َﺭ ُﻫ ْﻡ َﻋ َﻠﻰ ﺍﻟ ﱠﻧ ِ‬ ‫ﺍﺏ ِﺑﺎ ْﻟ َﻣ ْﻐﻔ َِﺭ ِﺓ ﻓ َﻣﺎ ﺃ ْ‬ ‫} ‪ .....‬ﱠ‬
‫ْ‬ ‫ْ‬
‫ﻱ ﻓِﻲ ﺍﻟ َﺣ َﻳﺎ ِﺓ ﺍﻟ ﱡﺩﻧ َﻳﺎ( ﺑﻳﻥ ﺃﻥ ﺟﺯﺍء ﻣﻥ ﻳﻔﻌﻝ ﺗﻠﻙ ﺍﻷﻓﻌﺎﻝ‬ ‫ْ‬ ‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۸٦‬ﻟﻣﺎ ﻗﺎﻝ ) ﻓ َﻣﺎ َﺟﺯﺍء َﻣﻥ َﻳﻔ َﻌﻝ ُ ﺫﻟِﻙ ﻣِﻧﻛ ْﻡ ﺇِﻻ ﺧِﺯ ٌ‬ ‫َ‬
‫ﻫﻭ ﺍﻟﻧﻛﺎﻝ ﻭ ﺍﻟﻔﺿﻳﺣﺔ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺩﻧﻳﺎ ﻭ ﻟﻛﻧﻬﻡ ﺑﺭﻏﻡ ﺫﻟﻙ ﺍﺷﺗﺭﻭﺍ ﺗﻠﻙ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺩﻧﻳﺎ ﺍﻟﺗﻲ ﻟﻳﺱ ﻟﻬﻡ ﻓﻳﻬﺎ ﺇﻻ ﺍﻟﺧﺯﻱ‬
‫ﺷ َﺗ َﺭ ُﻭﺍ ﺍ ْﻟ َﺣ َﻳﺎ َﺓ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ ِﺑ ْﺎﻵﺧ َِﺭ ِﺓ(‬ ‫ﻭﻓﺿﻠﻭﻫﺎ ﻋﻠﻰ ﺍﻵﺧﺭﺓ ﻓﻘﺎﻝ )ﺍ ْ‬
‫ﺎﺭ( ﻭ ﻫﻭ ﻣﻅﻬﺭ ﻣﻥ ﻣﻅﺎﻫﺭ ﺍﻟﻌﺫﺍﺏ ﻧﺎﺳﺏ ﺑﻌﺩﻫﺎ ﺃﻥ ﻳﺑﻳﻥ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ ۱۷٥‬ﻟﻣﺎ ﻗﺎﻝ ﻗﺑﻠﻬﺎ) َﻣﺎ َﻳﺄ ُﻛﻠﻭﻥَ ﻓِﻲ ُﺑﻁﻭﻧِ ِﻬ ْﻡ ﺇِﻻﱠ ﺍﻟ ﱠﻧ َ‬
‫ﺍﺏ ِﺑﺎ ْﻟ َﻣ ْﻐﻔ َِﺭﺓِ(‬‫)ﻭﺍ ْﻟ َﻌ َﺫ َ‬ ‫ﺃﻧﻬﻡ ﻗﺩ ﺍﺷﺗﺭﻭﺍ ﻫﺫﺍ ﺍﻟﻌﺫﺍﺏ ﻷﻧﻔﺳﻬﻡ ﻓﺯﺍﺩ ﻗﻭﻟﻪ َ‬

‫ﻧﺻﺭُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۸٦‬‬ ‫)‪}(۸٦‬ﺃُﻭ َﻟـﺋِ َﻙ ﺍ ﱠﻟﺫِﻳﻥَ ﺍ ْ‬

‫ﺷ َﺗ َﺭ ُﻭ ْﺍ ﺍ ْﻟ َﺣ َﻳﺎ َﺓ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ ِﺑﺎﻵَﺧ َِﺭ ِﺓ َﻓﻼَ ‪ُ .....‬ﻳ َ‬
‫ﻧﻅﺭُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۱٦۲‬‬ ‫ﺎﺱ ﺃَ ْﺟ َﻣﻌِﻳﻥَ ۝ َﺧﺎﻟِﺩِﻳﻥَ ﻓِﻳ َﻬﺎ ﻻَ‪ُ .....‬ﻳ َ‬ ‫ﷲ َﻭﺍ ْﻟ َﻣﻶﺋِ َﻛ ِﺔ َﻭﺍﻟ ﱠﻧ ِ‬ ‫} ﺃُﻭﻟَﺋِ َﻙ َﻋﻠَ ْﻳ ِﻬ ْﻡ ﻟَ ْﻌ َﻧ ُﺔ ّ ِ‬
‫ﻧﻅﺭُﻭﻥَ {ﺁﻝ ﻋﻣﺭﺍﻥ ‪۸۸‬‬ ‫ﺎﺱ ﺃ ْﺟ َﻣﻌِﻳﻥَ ۝ َﺧﺎﻟِﺩِﻳﻥَ ﻓِﻳ َﻬﺎ ﻻَ‪ُ .....‬ﻳ َ‬ ‫َ‬ ‫ﷲ َﻭﺍ ْﻟ َﻣﻶﺋِ َﻛ ِﺔ َﻭﺍﻟ ﱠﻧ ِ‬‫ّ‬
‫}ﺃ ُ ْﻭﻟَـﺋِ َﻙ َﺟ َﺯﺁﺅُ ُﻫ ْﻡ ﺃَﻥﱠ َﻋﻠَ ْﻳ ِﻬ ْﻡ ﻟَ ْﻌ َﻧﺔ ِ‬
‫َ‬
‫ﻧﻅﺭُﻭﻥَ ( ﻷﻧﻪ ﻟﻣﺎ ﻗﺎﻝ ) َﺗ َﻅﺎ َﻫﺭُﻭﻥَ َﻋﻠَ ْﻳ ِﻬﻡ ( ﺃﻱ َﻳ َﺗ َﻘ ﱠﻭﻯ ﻛﻝ ﻓﺭﻳﻕ‬ ‫ﻧﺻﺭُﻭﻥَ ( ﻭ ﻏﻳﺭﻫﺎ ) ُﻳ َ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۸٦‬ﺍﻟﻭﺣﻳﺩﺓ ) ُﻳ َ‬
‫ﻣﻧﻛﻡ ﻋﻠﻰ ﺇﺧﻭﺍﻧﻪ ﺑﺎﻷﻋﺩﺍء ﻟﻳﻧﺗﺻﺭ ﻋﻠﻳﻬﻡ ﺑﻳﻥ ﺃﻧﻪ ﻟﻥ ﻳﻛﻭﻥ ﻟﻬﻡ ﻣﻥ ﻳﻧﺻﺭﻫﻡ ﻓﻲ ﺍﻵﺧﺭﺓ‬

‫)‪َ }(۸۷‬ﻭﺇِ ْﺫ ‪َ ....‬ﻭﺍ ْﻟﻔُ ْﺭ َﻗﺎﻥَ ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْﻬ َﺗﺩُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪٥۳‬‬

‫ﻭﺡ ﺍ ْﻟﻘُﺩ ِ‬ ‫ﺳﻰ ﺍﺑْﻥَ َﻣ ْﺭ َﻳ َﻡ ﺍ ْﻟ َﺑ ﱢﻳ َﻧﺎ ِ َ‬ ‫} َﻭﻟَ َﻘﺩْ ‪َ ....‬ﻭ َﻗ ﱠﻔ ْﻳ َﻧﺎ ﻣِﻥ َﺑ ْﻌ ِﺩ ِﻩ ِﺑ ﱡ‬
‫ُﺱ{ﺍﻟﺑﻘﺭﺓ‪۸۷‬‬ ‫ﺕ َﻭﺃﻳﱠﺩْ َﻧﺎ ُﻩ ِﺑ ُﺭ ِ‬ ‫ﺳ ِﻝ َﻭﺁ َﺗ ْﻳ َﻧﺎ ﻋِﻳ َ‬ ‫ﺎﻟﺭ ُ‬
‫َ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ً‬
‫ﺷ ْﻲءٍ َﻭﻫُﺩًﻯ َﻭ َﺭ ْﺣ َﻣﺔ ﻟ َﻌﻠ ُﻬﻡ ﺑِﻠِﻘﺎء َﺭ ﱢﺑ ِﻬ ْﻡ {ﺍﻷﻧﻌﺎﻡ‪۱٥٤‬‬ ‫ِﻱ ﺃَ ْﺣﺳَﻥَ َﻭ َﺗﻔﺻِ ﻳﻼ ﻟ ُﻛﻝﱢ َ‬
‫ﱢ‬ ‫ً‬ ‫ْ‬ ‫} ُﺛ ﱠﻡ ‪َ ....‬ﺗ َﻣﺎﻣﺎ ً َﻋﻠَﻰ ﺍﻟﱠﺫ َ‬
‫ﺷ ﱟﻙ {ﻫﻭﺩ‪۱۱۰‬‬ ‫ﺳ َﺑ َﻘﺕْ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ ﻟَﻘُﺿِ َﻲ َﺑ ْﻳ َﻧ ُﻬ ْﻡ َﻭﺇِ ﱠﻧ ُﻬ ْﻡ ﻟَﻔِﻲ َ‬ ‫ِﻑ ﻓِﻳ ِﻪ َﻭﻟَ ْﻭﻻَ َﻛﻠِ َﻣ ٌﺔ َ‬‫ﺎﺧ ُﺗﻠ َ‬‫} َﻭﻟَ َﻘﺩْ ‪َ .....‬ﻓ ْ‬
‫ً‬ ‫ْ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬
‫} َﻭ‪َ ....‬ﻭ َﺟ َﻌ ْﻠ َﻧﺎﻩُ ُﻫﺩًﻯ ﻟ َﺑﻧِﻲ ﺇِ ْﺳ َﺭﺍﺋِﻳﻝ َ ﺃﻻ ﺗﺗ ِﺧﺫﻭﺍ ﻣِﻥ ﺩُﻭﻧِﻲ َﻭﻛِﻳﻼ {ﺍﻹﺳﺭﺍء‪۲‬‬ ‫ﱢ‬
‫} َﻭﻟَ َﻘﺩْ ‪ ....‬ﻟَ َﻌﻠﱠ ُﻬ ْﻡ َﻳ ْﻬ َﺗﺩُﻭﻥَ {ﺍﻟﻣﺅﻣﻧﻭﻥ‪٤۹‬‬
‫} َﻭﻟَ َﻘﺩْ ‪َ ....‬ﻭ َﺟ َﻌ ْﻠ َﻧﺎ َﻣ َﻌ ُﻪ ﺃَ َﺧﺎﻩُ ﻫَﺎﺭُﻭﻥَ َﻭ ِﺯﻳﺭﺍ {ﺍﻟﻔﺭﻗﺎﻥ‪۳٥‬‬
‫ً‬
‫ً‬
‫ﺎﺱ َﻭﻫُﺩًﻯ َﻭ َﺭ ْﺣ َﻣﺔ {ﺍﻟﻘﺻﺹ‪٤۳‬‬ ‫ﺻﺎﺋ َِﺭ ﻟِﻠ ﱠﻧ ِ‬‫} َﻭﻟَ َﻘﺩْ ‪ ....‬ﻣِﻥ َﺑ ْﻌ ِﺩ َﻣﺎ ﺃَﻫْ ﻠَ ْﻛ َﻧﺎ ﺍ ْﻟﻘُﺭُﻭﻥَ ْﺍﻷُﻭﻟَﻰ َﺑ َ‬
‫} َﻭﻟَ َﻘﺩْ ‪َ ....‬ﻓ َﻼ َﺗ ُﻛﻥ ﻓِﻲ ﻣ ِْﺭ َﻳ ٍﺔ ﱢﻣﻥ ﻟﱢ َﻘﺎﺋِ ِﻪ َﻭ َﺟ َﻌ ْﻠ َﻧﺎﻩُ ُﻫﺩًﻯ ﱢﻟ َﺑﻧِﻲ ﺇِ ْﺳ َﺭﺍﺋِﻳﻝ َ {ﺍﻟﺳﺟﺩﺓ‪۲۳‬‬
‫ﺷ ﱟﻙ {ﻓﺻﻠﺕ‪٤٥‬‬ ‫ﺳ َﺑ َﻘﺕْ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ ﻟَﻘُﺿِ َﻲ َﺑ ْﻳ َﻧ ُﻬ ْﻡ َﻭﺇِ ﱠﻧ ُﻬ ْﻡ ﻟَﻔِﻲ َ‬ ‫ِﻑ ﻓِﻳ ِﻪ َﻭﻟَ ْﻭ َﻻ َﻛﻠِ َﻣ ٌﺔ َ‬
‫ﺎﺧ ُﺗﻠ َ‬ ‫} َﻭﻟَ َﻘﺩْ ‪َ ....‬ﻓ ْ‬

‫ﺍﺳ َﺗ ْﻛ َﺑ ْﺭ ُﺗ ْﻡ َﻓ َﻔ ِﺭﻳ ًﻘﺎ { ﺍﻟﺑﻘﺭﺓ‪۸۷‬‬

‫ﺳ ُﻛ ُﻡ ْ‬ ‫ﺳﻭﻝ ٌ ﺑِ َﻣﺎ َﻻ َﺗ ْﻬ َﻭﻯ ﺃَ ْﻧﻔُ ُ‬
‫ﺳ ِﻝ‪ ......‬ﺃَ َﻓ ُﻛﻠﱠ َﻣﺎ َﺟﺎء ُﻛ ْﻡ َﺭ ُ‬ ‫)‪َ }(۸۷‬ﻭ َﻗ ﱠﻔ ْﻳ َﻧﺎ ﻣِﻥْ َﺑ ْﻌ ِﺩ ِﻩ ﺑِ ﱡ‬
‫ﺎﻟﺭ ُ‬
‫ﺷﺎء ّ‬
‫ﷲ ُ َﻣﺎ ﺍ ْﻗ َﺗ َﺗﻝ َ ﺍﻟﱠﺫِﻳﻥَ ﻣِﻥ َﺑ ْﻌ ِﺩﻫِﻡ ﱢﻣﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺟﺎء ْﺗ ُﻬ ُﻡ ﺍ ْﻟ َﺑ ﱢﻳ َﻧﺎﺕُ { ﺍﻟﺑﻘﺭﺓ ‪۲٥۳‬‬ ‫ﺕ‪َ .....‬ﻭﻟَ ْﻭ َ‬ ‫ﺿ ُﻬ ْﻡ ﺩ ََﺭ َﺟﺎ ٍ‬‫} َﻭ َﺭ َﻓ َﻊ َﺑ ْﻌ َ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫ّ‬ ‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۲٥۳‬ﺑﻌﺩ ﺫﻛﺭ ﺍﻗﺗﺗﺎﻝ ﺟﻳﺵ ﻁﺎﻟﻭﺕ ﻭ ﺟﻳﺵ ﺟﺎﻟﻭﺕ ﻧﺎﺳﺏ ﺃﻥ ﻳﺎﺗﻲ ﺑﻌﺩﻫﺎ) َﻭﻟ ْﻭ ﺷﺎء ﷲ ُ َﻣﺎ ﺍﻗﺗﺗﻝَ(‬

‫ﺍﺳ َﺗ ْﻛ َﺑ ْﺭ ُﺗ ْﻡ َﻓ َﻔ ِﺭﻳﻘﺎ ً َﻛ ﱠﺫ ْﺑ ُﺗ ْﻡ َﻭ َﻓ ِﺭﻳﻘﺎ ً َﺗ ْﻘ ُﺗﻠُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۸۷‬‬ ‫)‪ }(۸۷‬ﺃَ َﻓ ُﻛﻠﱠ َﻣﺎ َﺟﺎء ُﻛ ْﻡ ‪ ....‬ﺃَﻧﻔُ ُ‬
‫ﺳ ُﻛ ُﻡ ْ‬
‫َ‬
‫ﺳ ُﻬ ْﻡ َﻓ ِﺭﻳﻘﺎ ً َﻛ ﱠﺫ ُﺑﻭ ْﺍ َﻭ َﻓ ِﺭﻳﻘﺎ ً َﻳ ْﻘ ُﺗﻠُﻭﻥَ ۝ َﻭ َﺣﺳِ ُﺑﻭ ْﺍ ﺃﻻﱠ {ﺍﻟﻣﺎﺋﺩﺓ‪۷۰‬‬ ‫َ‬
‫ﺳﻼً ُﻛﻠﱠ َﻣﺎ َﺟﺎء ُﻫ ْﻡ ‪ .....‬ﺃ ْﻧﻔُ ُ‬ ‫}ﻭﺃَ ْﺭ َ‬
‫ﺳ ْﻠ َﻧﺎ ﺇِﻟَ ْﻳ ِﻬ ْﻡ ُﺭ ُ‬ ‫َ‬
‫)‪َ }(۸۸‬ﻭ َﻗﺎﻟُﻭﺍ ‪ ....‬ﻟَ َﻌ َﻧ ُﻬ ُﻡ ﱠ‬
‫ﷲ ُ ‪َ ....‬ﻓ َﻘﻠ ًِﻳﻼ َﻣﺎ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۸۸‬‬
‫ﷲ ُ َﻋﻠَ ْﻳ َﻬﺎ ‪َ .....‬ﻓﻼَ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ ﺇِﻻﱠ َﻗﻠِﻳﻼً {ﺍﻟﻧﺳﺎء ‪۱٥٥‬‬ ‫} َﻭ َﻗ ْﻭﻟِ ِﻬ ْﻡ ‪َ .....‬ﻁ َﺑ َﻊ ّ‬
‫ﻓﻲ ﺍﻟﻧﺳﺎء‪ :‬ﺑﻌﺩ ﺃﻥ ﻋﺩﺩ ﻛﺛﻳﺭﺍ ﻣﻥ ﺃﻓﻌﺎﻟﻬﻡ ﻭ ﻣﺧﺎﺯﻳﻬﻡ ﺑﺩءﺍ ﺑﻁﻠﺑﻬﻡ ﺭﺅﻳﺔ ﷲ ﺟﻬﺭﺓ ﺛﻡ ﺍﺗﺧﺎﺫﻫﻡ ﺍﻟﻌﺟﻝ ﺛﻡ ﻧﻘﺿﻬﻡ‬
‫ﺍﻟﻣﻭﺍﺛﻳﻕ ﻭ ﻗﺗﻠﻬﻡ ﺍﻷﻧﺑﻳﺎء ﻧﺎﺳﺏ ﺫﻟﻙ ﺯﻳﺎﺩﺓ ﺍﻟﺫﻡ ﺑﻘﻭﻟﻪ ) َﻁ َﺑ َﻊ ّ‬
‫ﷲُ َﻋﻠَ ْﻳ َﻬﺎ( ﻣﻘﺎﺑﻝ ) ﻟﱠ َﻌ َﻧ ُﻬ ُﻡ( ﻭ ﻧﻔﻰ ﻋﻧﻬﻡ ﺃﺻﻝ ﺍﻹﻳﻣﺎﻥ ﺃﻭﻻ‬
‫ﻓﻘﺎﻝ ) َﻓﻼَ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ ( ﺛﻡ ﺍﺳﺗﺛﻧﻰ ﺍﻟﻘﻠﻳﻝ ﻓﻘﺎﻝ) ﺇِﻻﱠ َﻗﻠِﻳﻼً ( ‪ ،‬ﺑﻳﻧﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ﻟﻡ ﻳﻧﻑ ﺇﻳﻣﺎﻧﻬﻡ ﺑﻝ ﻭﺻﻔﻪ ﺑﺎﻟﻘﻠﻳﻝ‬

‫ﺎء ُﻫ ْﻡ َﻣﺎ َﻋ َﺭ ُﻓﻭﺍ { ﺍﻟﺑﻘﺭﺓ‪۸۹‬‬

‫ﺎﺏ ‪َ ....‬ﻭ َﻛﺎ ُﻧﻭﺍ ﻣِﻥْ َﻗ ْﺑﻝ ُ َﻳ ْﺳ َﺗ ْﻔﺗِﺣُﻭﻥَ َﻋﻠَﻰ ﺍ ﱠﻟﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭﺍ َﻓﻠَ ﱠﻣﺎ َﺟ َ‬
‫)‪ِ .....}(۸۹‬ﻛ َﺗ ٌ‬
‫ّ‬ ‫ُ‬
‫ﻭﺭ ِﻫ ْﻡ {ﺍﻟﺑﻘﺭﺓ‪۱۰۱‬‬ ‫ﷲ َﻭ َﺭﺍء ُﻅ ُﻬ ِ‬ ‫ﺎﺏ ِ‬ ‫ﺳﻭﻝٌ‪َ .....‬ﻧ َﺑ َﺫ َﻓ ِﺭﻳﻕٌ ﻣﱢﻥَ ﺍﻟﱠﺫِﻳﻥَ ﺃﻭ ُﺗﻭ ْﺍ ﺍ ْﻟ ِﻛ َﺗ َ‬
‫ﺎﺏ ِﻛ َﺗ َ‬ ‫} ‪َ .....‬ﺭ ُ‬

‫‪۲۷‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۸۹‬ﺇﻧﺫﺍﺭ ﷲ ﻟﺧﻠﻘﻪ ﻳﻛﻭﻥ ﺑﺈﺭﺳﺎﻝ ﺍﻟﺭﺳﻝ ﻭ ﺇﻧﺯﺍﻝ ﺍﻟﻛﺗﺏ ﻓﺑﻌﺩ ﺃﻥ ﺫﻛﺭ ﺗﻌﺎﻟﻰ ﺃﻧﻪ ﺃﺭﺳﻝ ﻣﻭﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‬
‫ﻭ ﻗﻔﻰ ﻣﻥ ﺑﻌﺩﻩ ﺑﺎﻟﺭﺳﻝ ﺛﻡ ﺃﺭﺳﻝ ﻋﻳﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻓﻣﺎ ﻛﺎﻥ ﻣﻧﻬﻡ ﺇﻻ ﺃﻥ ﻛﺫﺑﻭﺍ ﻓﺭﻳﻘﺎ ﻭ ﻗﺗﻠﻭﺍ ﻓﺭﻳﻘﺎ ‪،‬ﻓﻠﻣﺎ ﻟﻡ ﻳﺟﺩ ﻣﻌﻬﻡ‬
‫ﷲ(‬‫ﺎﺏ ﻣِﻥْ ﻋِ ْﻧ ِﺩ ﱠ ِ‬ ‫ﺇﺭﺳﺎﻝ ﺍﻟﺭﺳﻝ ﺫﻛﺭ ﺇﻧﺯﺍﻝ ﺍﻟﻛﺗﺏ ﻓﻘﺎﻝ ) َﻭﻟَ ﱠﻣﺎ َﺟﺎ َء ُﻫ ْﻡ ِﻛ َﺗ ٌ‬
‫ُ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬ ‫ُ‬ ‫ْ‬
‫ﺕ َﻭ َﻣﺎ َﻳﻛﻔ ُﺭ ﺑِ َﻬﺎ ﺇِﻻ ﺍﻟﻔﺎﺳِ ﻘﻭﻥَ ( ﻓﺫﻛﺭ ﻛﻔﺭﻫﻡ ﺑﺎﻟﻛﺗﺏ ‪،‬ﻋﻘﺏ‬ ‫َ‬
‫ﺕ َﺑ ﱢﻳﻧﺎ ٍ‬‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۰۱‬ﻟﻣﺎ ﻗﺎﻝ ) َﻭﻟَ َﻘﺩْ ﺃَ ْﻧ َﺯ ْﻟ َﻧﺎ ﺇِﻟَ ْﻳ َﻙ ﺁ َﻳﺎ ٍ‬
‫ﷲ(‬ ‫ﱠ‬
‫ﺳﻭﻝ ٌ ﻣِﻥْ ِﻋ ْﻧ ِﺩ ِ‬ ‫ﺑﺫﻛﺭ ﺇﺭﺳﺎﻝ ﺍﻟﺭﺳﻝ ﻓﻘﺎﻝ ) َﻭﻟَ ﱠﻣﺎ َﺟﺎ َء ُﻫ ْﻡ َﺭ ُ‬

‫)‪َ }(۸۹‬ﻓﻠَ ﱠﻣﺎ َﺟﺎءﻫُﻡ ﱠﻣﺎ َﻋ َﺭﻓُﻭ ْﺍ َﻛ َﻔ ُﺭﻭ ْﺍ ِﺑ ِﻪ َﻓﻠَ ْﻌ َﻧ ُﺔ ‪ ....‬ﺍ ْﻟ َﻛﺎﻓ ِِﺭﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۸۹‬‬
‫} ُﺛ ﱠﻡ َﻧ ْﺑ َﺗ ِﻬﻝْ َﻓ َﻧ ْﺟ َﻌﻝْ ﻟَ ْﻌ َﻧﺕَ ‪ ....‬ﺍ ْﻟ َﻛﺎﺫ ِِﺑﻳﻥ {ﺁﻝ ﻋﻣﺭﺍﻥ ‪٦۱‬‬
‫} َﻓﺄ َ ﱠﺫﻥَ ُﻣ َﺅ ﱢﺫﻥٌ َﺑ ْﻳ َﻧ ُﻬ ْﻡ ﺃَﻥْ ﻟَ ْﻌ َﻧ ُﺔ ‪ ....‬ﺍﻟ ﱠﻅﺎﻟِﻣِﻳﻥ { ﺍﻷﻋﺭﺍﻑ ‪٤٤‬‬
‫ﺍﻟﻅﺎﻟِ ِﻣﻳﻥ { ﻫﻭﺩ ‪۱۸‬‬ ‫ﺷ َﻬﺎ ُﺩ ٰ َﻫﺅُ َﻻءِ ﺍﻟﱠﺫِﻳﻥَ َﻛ َﺫ ُﺑﻭﺍ َﻋﻠَ ٰﻰ َﺭ ﱢﺑ ِﻬ ْﻡ ۚ ﺃَ َﻻ ﻟَ ْﻌ َﻧ ُﺔ ‪ .....‬ﱠ‬
‫} َﻭ َﻳﻘُﻭﻝ ُ ْﺍﻷَ ْ‬
‫َ‬ ‫ْ‬ ‫َ‬
‫ﷲ َﻋﻠﻰ ﺍﻟﻛﺎﻓ ِِﺭﻳﻥَ (‬‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﻗﺎﻝ ) ﻛﻔ ُﺭﻭﺍ ﺑِ ِﻪ ( ﻧﺎﺳﺏ ﺫﻟﻙ ﺃﻥ ﺗﺧﺗﻡ ﺍﻵﻳﺔ ) ﻓﻠ ْﻌﻧﺔ ِ‬ ‫َ‬ ‫َ‬
‫ﷲ َﻋﻠَﻰ ﺍ ْﻟ َﻛﺎﺫ ِِﺑﻳﻥ(‬ ‫ﺁﻝ ﻋﻣﺭﺍﻥ‪ :‬ﺧﺗﺎﻡ ﺁﻳﺔ ﺍﻟﻣﺑﺎﻫﻠﺔ ﺍﻟﺗﻲ ﻳﻌﺭﻑ ﺑﻬﺎ ﺍﻟﺻﺎﺩﻕ ﻣﻥ ﺍﻟﻛﺎﺫﺏ ﻓﻧﺎﺳﺏ ﺃﻥ ﺗﺧﺗﻡ ) ﻟَ ْﻌ َﻧﺕَ ﱠ ِ‬
‫ﺍﻟﻅﺎﻟِﻣِﻳﻥَ ( ﻭ ﻣﺎ ﺑﻌﺩﻫﺎ ) َﻗﺎﻟُﻭﺍ َﺭ ﱠﺑ َﻧﺎ َﻻ َﺗ ْﺟ َﻌ ْﻠ َﻧﺎ‬ ‫ﺍﻟﻅﺎﻟِﻣِﻳﻥَ ( ﻣﻧﺎﺳﺑﺔ ﻟﻣﺎﻗﺑﻠﻬﺎ ) َﻭ َﻛ ٰ َﺫﻟِ َﻙ َﻧ ْﺟ ِﺯﻱ ﱠ‬ ‫ﷲ َﻋﻠَﻰ ﱠ‬ ‫ﺍﻷﻋﺭﺍﻑ ‪:‬ﻗﺎﻝ )ﻟَ ْﻌ َﻧ ُﺔ ﱠ ِ‬
‫َﻣ َﻊ ﺍ ْﻟ َﻘ ْﻭ ِﻡ ﺍﻟ ﱠﻅﺎﻟِﻣِﻳﻥَ (‬
‫ﱠ‬
‫ﷲ َﻋﻠﻰ ﺍﻟﻅﺎﻟِﻣِﻳﻥَ (‬ ‫َ‬ ‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﷲ ﻛ ِﺫ ًﺑﺎ ( ﻧﺎﺳﺏ ﺃﻥ ﺗﺧﺗﻡ ) ﺃﻻ ﻟ ْﻌﻧﺔ ِ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫ٰ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﻫﻭﺩ ‪ :‬ﻟﻣﺎ ﻗﺎﻝ ﻓﻲ ﺻﺩﺭ ﺍﻵﻳﺔ ) َﻭﻣَﻥْ ﺃﻅﻠ ُﻡ ِﻣ ﱠﻣ ِﻥ ﺍﻓﺗ َﺭﻯ َﻋﻠﻰ ِ‬

‫)‪(۹۱‬‬
‫ُ‬
‫ﻧﺯﻝ َ َﻋﻠ ْﻳ َﻧﺎ َﻭ َﻳ ْﻛﻔﺭﻭﻥَ ِﺑ َﻣﺎ َﻭ َﺭﺍءﻩُ { ﺍﻟﺑﻘﺭﺓ‪۹۱‬‬ ‫َ‬ ‫ُ‬
‫}‪ .....‬ﺁ ِﻣ ُﻧﻭ ْﺍ ﺑِ َﻣﺎ ‪ُ ....‬ﻧ ْﺅﻣِﻥُ ِﺑ َﻣﺎ ﺃ ِ‬
‫ﺷ ْﻳ ًﺋﺎ { ﺍﻟﺑﻘﺭﺓ‪۱۷۰‬‬ ‫} ‪ .....‬ﺍ ﱠﺗ ِﺑ ُﻌﻭﺍ َﻣﺎ ‪َ ....‬ﺑﻝْ َﻧ ﱠﺗ ِﺑ ُﻊ َﻣﺎ ﺃَ ْﻟ َﻔ ْﻳ َﻧﺎ َﻋﻠَ ْﻳ ِﻪ ﺁ َﺑﺎ َء َﻧﺎ ۗ ﺃَ َﻭﻟَ ْﻭ َﻛﺎﻥَ ﺁ َﺑﺎﺅُ ُﻫ ْﻡ َﻻ َﻳ ْﻌﻘِﻠُﻭﻥَ َ‬
‫ﺻﺩُﻭﺩﺍً{ ﺍﻟﻧﺳﺎء ‪٦۱‬‬ ‫ﺻﺩﱡﻭﻥَ َﻋﻧ َﻙ ُ‬ ‫ﻭﻝ َﺭﺃَ ْﻳﺕَ ﺍ ْﻟ ُﻣ َﻧﺎﻓِﻘِﻳﻥَ َﻳ ُ‬‫ﺳ ِ‬‫ﺍﻟﺭ ُ‬ ‫} ‪َ .....‬ﺗ َﻌﺎﻟَ ْﻭ ْﺍ ﺇِﻟَﻰ َﻣﺎ ‪َ ....‬ﻭﺇِﻟَﻰ ﱠ‬
‫ﻭﻝ َﻗﺎﻟُﻭ ْﺍ َﺣ ْﺳ ُﺑ َﻧﺎ َﻣﺎ َﻭ َﺟﺩْ َﻧﺎ َﻋﻠَ ْﻳ ِﻪ ﺁ َﺑﺎء َﻧﺎ ﺃَ َﻭﻟَ ْﻭ َﻛﺎﻥَ ﺁ َﺑﺎﺅُ ُﻫ ْﻡ ﻻَ َﻳ ْﻌﻠَﻣُﻭﻥَ َ‬
‫ﺷ ْﻳﺋﺎ ً َﻭﻻَ‬ ‫ﺳ ِ‬‫ﺍﻟﺭ ُ‬ ‫} ‪َ .....‬ﺗ َﻌﺎﻟَ ْﻭ ْﺍ ﺇِﻟَﻰ َﻣﺎ ‪َ ....‬ﻭﺇِﻟَﻰ ﱠ‬
‫َﻳ ْﻬ َﺗﺩُﻭﻥَ { ﺍﻟﻣﺎﺋﺩﺓ ‪۱۰٤‬‬
‫ﺷ ْﻳ َﻁﺎﻥُ ﻳَﺩْ ُﻋﻭ ُﻫ ْﻡ { ﻟﻘﻣﺎﻥ ‪۲۱‬‬ ‫َ‬
‫} ‪ .....‬ﺍ ﱠﺗ ِﺑ ُﻌﻭﺍ َﻣﺎ ‪َ ....‬ﺑﻝْ َﻧ ﱠﺗ ِﺑ ُﻊ َﻣﺎ َﻭ َﺟﺩْ َﻧﺎ َﻋﻠَ ْﻳ ِﻪ ﺁ َﺑﺎ َء َﻧﺎ ۚ ﺃ َﻭﻟَ ْﻭ َﻛﺎﻥَ ﺍﻟ ﱠ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۹۱‬ﻟﻣﺎ ﻗﺎﻝ ) َﻓﻠَ ﱠﻣﺎ َﺟﺎ َء ُﻫ ْﻡ َﻣﺎ َﻋ َﺭﻓُﻭﺍ َﻛ َﻔ ُﺭﻭﺍ ﺑِ ِﻪ ( ﻧﺎﺳﺏ ﺃﻥ ﻳﻠﻳﻪ ﺍﻷﻣﺭ ﺑﺎﻹﻳﻣﺎﻥ ﻭ ﻫﻭ ﻧﻘﻳﺽ ﺍﻟﻛﻔﺭ ﻓﻘﺎﻝ )‬
‫ﺁ ِﻣ ُﻧﻭ ْﺍ ِﺑ َﻣﺎ( ‪،‬ﻭﻟﻣﺎ ﺃﻣﺭﻫﻡ ﺑﺎﻻﻳﻣﺎﻥ ﻧﺎﺳﺏ ﺃﻥ ﻳﻛﻭﻥ ﺟﻭﺍﺑﻬﻡ ) ُﻧ ْﺅﻣِﻥُ (‬

‫ﻭﺳ ٰﻰ ﺃَ ْﺭ َﺑﻌِﻳﻥَ ﻟَ ْﻳﻠَ ًﺔ ‪ .....‬۝ ُﺛ ﱠﻡ َﻋ َﻔ ْﻭ َﻧﺎ َﻋ ْﻧ ُﻛ ْﻡ ﻣِﻥْ َﺑ ْﻌ ِﺩ ٰ َﺫﻟِ َﻙ {ﺍﻟﺑﻘﺭﺓ ‪٥۱‬‬

‫)‪َ }(۹۲‬ﻭﺇِ ْﺫ َﻭﺍﻋَﺩْ َﻧﺎ ُﻣ َ‬
‫ﺕ ‪.....‬۝ َﻭﺇِ ْﺫ ﺃَ َﺧ ْﺫ َﻧﺎ ﻣِﻳ َﺛﺎ َﻗ ُﻛ ْﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۹۲‬‬ ‫} َﻭﻟَ َﻘﺩْ َﺟﺎء ُﻛﻡ ﱡﻣﻭ َ‬
‫ﺳﻰ ِﺑﺎ ْﻟ َﺑ ﱢﻳ َﻧﺎ ِ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ٥۱‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﻌﺩﺍﺩ ﻧﻌﻡ ﷲ ﻋﻠﻰ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﺫﻛﺭ ﻋﻔﻭﻩ ﺳﺑﺣﺎﻧﻪ ﻭ ﺗﻌﺎﻟﻰ ﻋﻧﻬﻡ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۹۲‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺫﻡ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﺑﺳﺑﺏ ﻋﺩﻡ ﺇﻳﻣﺎﻧﻬﻡ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﻋﺩﻡ ﺫﻛﺭ ﺍﻟﻌﻔﻭ ﻋﻧﻬﻡ ﺑﻝ ﺫﻛﺭ ﻧﻘﺿﻬﻡ‬
‫ﻟﻠﻣﻳﺛﺎﻕ ﻭ ﻗﻭﻟﻬﻡ ﺳﻣﻌﻧﺎ ﻭ ﻋﺻﻳﻧﺎ‬

‫)‪َ .....} (۹۳‬ﻭ ْﺍﺫ ُﻛ ُﺭﻭ ْﺍ َﻣﺎ ﻓِﻳ ِﻪ ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ﱠﺗﻘُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ ‪٦۳‬‬
‫ﺻ ْﻳ َﻧﺎ { ﺍﻟﺑﻘﺭﺓ‪۹۳‬‬ ‫ﺳﻣ ِْﻌ َﻧﺎ َﻭ َﻋ َ‬‫ﺍﺳ َﻣ ُﻌﻭ ْﺍ َﻗﺎﻟُﻭ ْﺍ َ‬
‫}‪َ .....‬ﻭ ْ‬
‫ّ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫}ﻭﺇِﺫﺍ ﻗِﻳﻝَ ﻟ ُﻬ ْﻡ ﺁ ِﻣﻧﻭﺍ ﺑِ َﻣﺎ ﺃﻧﺯﻝَ ﷲُ{ ﻭ ﺍﻟﻣﻘﺻﻭﺩ ﺍﻟﻘﺭﺁﻥ ‪ ،‬ﻓﻧﺎﺳﺏ ﺇﻋﺭﺍﺿﻬﻡ ﻋﻥ ﺳﻣﺎﻉ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۹۳‬ﻟﻣﺎ ﻗﺎﻝ ﻗﺑﻠﻬﺎ َ‬
‫‪۱‬‬
‫ﺍﺳ َﻣ ُﻌﻭ ْﺍ(‬
‫ﺍﻟﻘﺭﺁﻥ ﺃﻥ ﻳﺫﻛﺭﻫﻡ ﺑﻣﺎ ﻓﻌﻝ ﺃﺳﻼﻓﻬﻡ ﻣﻥ ﺍﻹﻋﺭﺍﺽ ﻋﻥ ﺳﻣﺎﻉ ﺍﻟﺗﻭﺭﺍﺓ ﻓﻘﺎﻝ ) َﻭ ْ‬
‫‪F 17‬‬

‫‪ ۱‬ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪۱‬ﺹ ‪۲۲۲‬‬

‫‪۲۸‬‬
۲۹
۳۰
 ‫)‪(۹٥-۹٤‬‬
‫ﺎﺱ َﻋ َﻠﻰٰ‬
‫ﺹ ﺍﻟﻧ ِ‬ ‫ﱠ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬
‫ﺎﺱ ‪....‬۝ َﻭﻟﻥ َﻳﺗ َﻣﻧ ْﻭﻩُ ‪َ .....‬ﻭﻟﺗ ِﺟﺩَ ﻧ ُﻬ ْﻡ ﺃ ْﺣ َﺭ َ‬ ‫ﱠ‬
‫ُﻭﻥ ﺍﻟﻧ ِ‬‫ﺻﺔ ﻣِﻥْ ﺩ ِ‬‫ً‬ ‫َ‬
‫ﷲ ﺧﺎﻟِ َ‬ ‫ﱠ‬
‫} ﻗُﻝْ ﺇِﻥْ َﻛﺎﻧﺕْ ﻟﻛ ُﻡ ﺍﻟ ﱠﺩﺍ ُﺭ ﺍﻵﺧ َِﺭﺓ ِﻋﻧ َﺩ ِ‬
‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫َﺣ َﻳﺎ ٍﺓ { ﺍﻟﺑﻘﺭﺓ‪۹٥-۹٤‬‬
‫ِ ِﱠ‬
‫ﻣْﺗُﻡْ ﺃَﻧﱠﻛُﻡْ ﺃَﻭْﻟِﻳَﺎءُ ہﻠﻟ ‪َ .....‬ﻭ َﻻ َﻳ َﺗ َﻣ ﱠﻧ ْﻭ َﻧ ُﻪ ‪.....‬۝ ﻗُﻝْ ﺇِﻥﱠ ﺍ ْﻟ َﻣ ْﻭﺕَ ﺍﻟﱠﺫِﻱ َﺗﻔ ﱡِﺭﻭﻥَ ِﻣ ْﻧ ُﻪ َﻓﺈِ ﱠﻧﻪُ‬ ‫} ﻝْ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠﺫِﻳﻥَ ﻫَﺎﺩُﻭﺍ ﺇِﻥْ ﺯَﻋَ‬
‫ُﻣ َﻼﻗِﻳ ُﻛ ْﻡ { ﺍﻟﺟﻣﻌﺔ ‪۷-٦‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻫﻡ ﻳﺩﻋﻭﻥ ﺃﻥ ﺍﻟﺩﺍﺭ ﺍﻵﺧﺭﺓ ﺳﺗﻛﻭﻥ ﻟﻬﻡ ﻓﻲ ﺍﻟﻣﺳﺗﻘﺑﻝ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ ﺍﻟﻧﻔﻲ ﺑـ)ﻟﻥ( ﺍﻟﺗﻲ ﺗﻔﻳﺩ ﺍﻟﻧﻔﻲ ﻓﻲ‬
‫ﺍﻟﻣﺳﺗﻘﺑﻝ ‪ ۱‬ﻓﻬﻡ ﻟﻥ ﻳﺗﻣﻧﻭﺍ ﺍﻟﻣﻭﺕ ﻁﻳﻠﺔ ﺣﻳﺎﺗﻬﻡ ﻭ ﺣﺗﻰ ﻗﻳﺎﻡ ﺍﻟﺳﺎﻋﺔ ﻭ ﺣﺫﻓﺕ ﻧﻭﻥ ﺍﻟﻔﻌﻝ ﻷﻥ )ﻟﻥ( ﺗﻧﺻﺏ ﺍﻟﻔﻌﻝ‬ ‫‪F 18‬‬

‫ﺍﻟﻣﺿﺎﺭﻉ ﻭ ﻋﻼﻣﺔ ﺍﻟﻧﺻﺏ ﻫﻧﺎ ﺣﺫﻑ ﺍﻟﻧﻭﻥ ﻷﻧﻪ ﻣﻥ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺧﻣﺳﺔ ) َﻳ َﺗ َﻣ ﱠﻧ ْﻭ ُﻩ(‬
‫ ﺍﻟﺟﻣﻌﺔ ‪ :‬ﻫﻡ ﻳﺯﻋﻣﻭﻥ ﺃﻥ ﺣﺎﻟﻬﻡ ﺍﻵﻥ ﺃﻧﻬﻡ ﺃﻭﻟﻳﺎء ہﻠﻟ ﻣﻔﺿﻠﻭﻥ ﻋﻠﻰ ﻏﻳﺭﻫﻡ ﻣﻥ ﺍﻟﻧﺎﺱ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ ﺍﻟﻧﻔﻲ ﺑـ )ﻻ(‬
‫ﺍﻟﺗﻲ ﺗﻔﻳﺩ ﻧﻔﻲ ﺍﻟﺣﺎﻝ ‪ ،‬ﻭ ) ﻻ ( ﺍﻟﻧﺎﻓﻳﺔ ﻻ ﺗﻌﻣﻝ ﻓﻲ ﺍﻟﻔﻌﻝ ﺍﻟﻣﺿﺎﺭﻉ ﻓﺑﻘﻲ ﺍﻟﻔﻌﻝ ﻣﺭﻓﻭﻋﺎ ﺑﺛﺑﻭﺕ ﺍﻟﻧﻭﻥ) َﻳ َﺗ َﻣ ﱠﻧ ْﻭ َﻧ ُﻪ(‬

‫ﺏ ﺃَﻥ ُﻳ َﻌ ﱠﻣ َﺭ‪َ .....‬ﻳ ْﻌ َﻣﻠُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۹٦‬‬ ‫(}ﻭ َﻣﺎ ﻫ َُﻭ ِﺑ ُﻣ َﺯ ْﺣ ِﺯ ِﺣ ِﻪ ﻣِﻥَ ﺍ ْﻟ َﻌ َﺫﺍ ِ‬
‫)‪َ ۹٦‬‬
‫ﷲ ‪َ .....‬ﻳ ْﻌ َﻣﻠﻭﻥَ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۱٦۳‬‬ ‫ُ‬ ‫ّ‬
‫} ُﻫ ْﻡ ﺩ ََﺭ َﺟﺎﺕٌ ﻋِﻧ َﺩ ِ‬
‫ﺻ ﱡﻣﻭ ْﺍ َﻛﺛِﻳ ٌﺭ ﱢﻣ ْﻧ ُﻬ ْﻡ ‪َ ....‬ﻳ ْﻌ َﻣﻠُﻭﻥَ {ﺍﻟﻣﺎﺋﺩﺓ‪۷۱‬‬ ‫ﷲ ُ َﻋﻠَ ْﻳ ِﻬ ْﻡ ُﺛ ﱠﻡ َﻋ ُﻣﻭ ْﺍ َﻭ َ‬ ‫ﺎﺏ ّ‬ ‫} ُﺛ ﱠﻡ َﺗ َ‬
‫ُ‬
‫ﺽ‪ ....‬ﺗ ْﻌ َﻣﻠﻭﻥَ {ﺍﻟﺣﺟﺭﺍﺕ‪۱۸‬‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫ﺍﻟﺳ َﻣ َﺎﻭﺍ ِ‬ ‫َ‬
‫ﷲ َﻳ ْﻌﻠ ُﻡ ﻏ ْﻳ َﺏ ﱠ‬‫َ‬ ‫}ﺇِﻥﱠ ﱠ َ‬
‫ﻭ ﻓﻲ ﻏﻳﺭﻫﻡ } ِﺑ َﻣﺎ َﺗ ْﻌ َﻣﻠُﻭﻥَ َﺑﺻِ ﻳ ٌﺭ {‬

‫ﺻﺩﱢﻗﺎ ً ﻟﱢ َﻣﺎ َﺑﻳْﻥَ ﻳَﺩَ ْﻳ ِﻪ َﻭ‪ ....‬ﻟِ ْﻠ ُﻣ ْﺅ ِﻣﻧِﻳﻥَ ۝ َﻣﻥ َﻛﺎﻥَ َﻋﺩ ُّﻭﺍً{ ﺍﻟﺑﻘﺭﺓ‪۹۷‬‬
‫ﷲ ُﻣ َ‬ ‫)‪َ }(۹۷‬ﻓﺈِ ﱠﻧ ُﻪ َﻧ ﱠﺯﻟَ ُﻪ َﻋﻠَﻰ َﻗ ْﻠ ِﺑ َﻙ ِﺑﺈِ ْﺫ ِﻥ ّ ِ‬
‫ُﺱ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ ِﺑﺎ ْﻟ َﺣﻕﱢ ﻟِ ُﻳ َﺛ ﱢﺑﺕَ ﺍ ﱠﻟﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ‪ ....‬ﻟِ ْﻠ ُﻣ ْﺳﻠِﻣِﻳﻥَ { ﺍﻟﻨﺤﻞ‪۱۰۲‬‬ ‫ﺡ ﺍ ْﻟﻘُﺩ ِ‬ ‫}ﻗُﻝْ َﻧ ﱠﺯﻟَ ُﻪ ُﺭﻭ ُ‬
‫ﺻﻼﺓ{ ﺍﻟﻧﻣﻝ ‪۲‬‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ْ‬
‫ﻳﻥ ۝‪ ....‬ﻟِﻠ ُﻣ ْﺅ ِﻣﻧِﻳﻥَ ۝ ﺍﻟﺫِﻳﻥَ ُﻳﻘِﻳﻣُﻭﻥَ ﺍﻟ ﱠ‬ ‫ﺏ ُﻣﺑِ ٍ‬ ‫ُ‬
‫} ﻁﺱ ۚ ﺗِ ْﻠ َﻙ ﺁ َﻳﺎﺕُ ﺍﻟﻘ ْﺭ ِ‬
‫ﺁﻥ َﻭ ِﻛ َﺗﺎ ٍ‬ ‫ْ‬

‫ﷲ َﻋﺩ ﱞُﻭ ﻟﱢ ْﻠ َﻛﺎﻓ ِِﺭﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪۹۸‬‬‫ﻟ ‪َ .... ×....‬ﻭ ِﺟ ْﺑ ِﺭﻳﻝ َ َﻭﻣِﻳ َﻛﺎﻝ َ َﻓﺈِﻥﱠ ّ َ‬ ‫)‪َ }(۹۸‬ﻣﻥ َﻛﺎﻥَ َﻋﺩ ُّﻭﺍً ﱢ ّ ِ‬
‫ﺳﻠِ ِﻪ{ﺍﻟﺑﻘﺭﺓ‪۲۸٥‬‬ ‫َ‬
‫ﺎہﻠﻟ ‪َ ....‬ﻭ ُﻛ ُﺗ ِﺑ ِﻪ ‪ ....‬ﻻَ ُﻧ َﻔ ﱢﺭﻕُ َﺑﻳْﻥَ ﺃ َﺣ ٍﺩ ﻣِﻥْ ُﺭ ُ‬
‫ِ‬ ‫ّ‬ ‫} َﻭﺍ ْﻟ ُﻣ ْﺅ ِﻣ ُﻧﻭﻥَ ُﻛﻝ ﱞ ﺁﻣَﻥَ‬
‫ً‬
‫ﺿﻼﻻ َﺑﻌِﻳﺩﺍ {ﺍﻟﻧﺳﺎء‪۱۳٦‬‬ ‫ً‬ ‫َ‬ ‫ﺿﻝ ﱠ َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬
‫ﺎہﻠﻟ ‪َ ....‬ﻭﻛﺗﺑِ ِﻪ ‪َ ....‬ﻭﺍﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ ﻓﻘﺩْ َ‬ ‫} َﻭ َﻣﻥ َﻳ ْﻛﻔُ ْﺭ ّ ِ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪ : ۹۸‬ﻟﻡ ﻳﻘﻝ ) َﻭ ُﻛ ُﺗ ِﺑ ِﻪ( ﻷﻥ ﺍﻟﺳﻳﺎﻕ ﻋﻥ ﺍﻟﺫﻱ ﻳﻌﺎﺩﻱ ﷲ ﻭ ﺭﺳﻭﻟﻪ ﻭ ﻻ ﻳﻣﻛﻥ ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﺷﺧﺹ ﻋﺩﻭﺍ ﻟﻠﻛﺗﺏ ‪-‬‬
‫ﺇﻻ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻣﺟﺎﺯ – ﻓﻠﻡ ﻳﺫﻛﺭ ﺍﻟﻛﺗﺏ ‪ ،‬ﻛﻣﺎ ﺃﻥ ﺳﺑﺏ ﻧﺯﻭﻝ ﺍﻵﻳﺔ ﻫﻭ ﺃﻥ ﺍﻟﻳﻬﻭﺩ ﻛﺭﻫﻭﺍ ﺃﻥ ﻳﻛﻭﻥ ﺟﺑﺭﻳﻝ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‬
‫ﺍﻟﻣﺭﺳﻝ‬
‫َ‬ ‫ﻫﻭ ﻣﻥ ﻳﻧﺯﻝ ﺑﺎﻟﻭﺣﻲ ﻋﻠﻰ ﻣﺣﻣﺩ ‪ ‬ﻷﻧﻪ ﻣﻥ ﻭﺟﻬﺔ ﻧﻅﺭﻫﻡ ﻣﻭﻛﻝ ﺑﺈﻧﺯﺍﻝ ﺍﻟﻌﺫﺍﺏ ‪ ،‬ﻓﻬﻡ ﺑﺣﺳﺏ ﺯﻋﻣﻬﻡ ﺃﻧﻛﺭﻭﺍ‬
‫ﺑﺎﻟﻛﺗﺎﺏ ﻭ ﻟﻡ ﻳﻧﻛﺭﻭﺍ ﺍﻟﻛﺗﺎﺏ ﻧﻔﺳﻪ ‪ ،‬ﻓﻠﺫﻟﻙ ﻟﻡ ﻳﺫﻛﺭﻩ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ ۲۸٥‬ﻭ ﺍﻟﻧﺳﺎء ‪ :‬ﻓﺎﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻹﻳﻣﺎﻥ ﺃﻭ ﺍﻟﻛﻔﺭ ‪ ،‬ﻭﻫﻣﺎ ﻣﻣﺎ ﻳﺻﺢ ﺃﻥ ﻳﻁﻠﻕ ﻋﻠﻰ ﺍﻟﻛﺗﺏ ‪،‬ﻓﺎﻟﺷﺧﺹ‬
‫ﻳﺅﻣﻥ ﺑﺎﻟﻛﺗﺏ ﺃﻭ ﻳﻛﻔﺭ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﺣﻘﻳﻘﺔ ﻻ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻣﺟﺎﺯ‬

‫)‪}(۱۰۰‬ﺃَ َﻭ ُﻛﻠﱠ َﻣﺎ َﻋﺎ َﻫﺩُﻭ ْﺍ َﻋ ْﻬﺩﺍً ﱠﻧ َﺑ َﺫﻩُ َﻓ ِﺭﻳﻕٌ ﱢﻣ ْﻧ ُﻬﻡ ‪.....‬ﻻ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱۰۰‬‬
‫ِﱠ ِ‬
‫ﻝِ ﺍﻟْﺣَﻣْﺩُ ہﻠﻟ ‪ ....‬ﻻ‬ ‫ﺽ ﻣِﻥْ َﺑ ْﻌ ِﺩ َﻣ ْﻭﺗِ َﻬﺎ ﻟَ َﻳﻘُﻭﻟُﻥﱠ ﱠ‬
‫ﷲُ ۚ‬ ‫ﺳﻣَﺎءِ َﻣﺎ ًء َﻓﺄ َ ْﺣ َﻳﺎ ﺑِ ِﻪ ْﺍﻷَ ْﺭ َ‬
‫ﺳﺄ َ ْﻟ َﺗ ُﻬ ْﻡ ﻣَﻥْ َﻧ ﱠﺯﻝ َ ﻣِﻥَ ﺍﻟ ﱠ‬
‫} َﻭﻟَﺋِﻥْ َ‬
‫َﻳ ْﻌﻘِﻠُﻭﻥَ { ﺍﻟﻌﻧﻛﺑﻭﺕ ‪٦۳‬‬
‫َ‬
‫ﻭﻓﻲ ﻏﻳﺭﻫﻣﺎ }‪َ .....‬ﻳ ْﻌﻠﻣُﻭﻥَ {‬
‫ﷲ َﻋﺩ ﱞُﻭ ﻟِ ْﻠ َﻛﺎﻓ ِِﺭﻳﻥَ ( ﻭ ﻗﻭﻟﻪ ) َﻭ َﻣﺎ َﻳ ْﻛﻔُ ُﺭ ِﺑ َﻬﺎ ﺇِ ﱠﻻ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﻛﺎﻧﺕ ﺍﻵﻳﺎﺕ ﻗﺑﻠﻬﺎ ﺗﺗﺣﺩﺙ ﻋﻥ ﻛﻔﺭﻫﻡ ﻛﻘﻭﻟﻪ ) َﻓﺈِﻥﱠ َﱠ‬
‫ﺍ ْﻟ َﻔﺎﺳِ ﻘُﻭﻥَ ( ﻧﺎﺳﺏ ﺃﻥ ﻳﻧﻔﻲ ﻋﻧﻬﻡ ﺍﻹﻳﻣﺎﻥ ﺑﻘﻭﻟﻪ ) َﺑﻝْ ﺃَ ْﻛ َﺛ ُﺭ ُﻫ ْﻡ َﻻ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ (‬
‫ﻭﻓﻲ ﺍﻟﻌﻧﻛﺑﻭﺕ ‪:‬ﻟﻣﺎ ﺃﻗﺭﻭﺍ ﺑﺄﻥ ﷲ ﻫﻭ ﺍﻟﺧﺎﻟﻕ ﻭ ﺑﺭﻏﻡ ﺫﻟﻙ ﺃﺷﺭﻛﻭﺍ ﻣﻌﻪ ﻏﻳﺭﻩ ﻧﺎﺳﺏ ﺃﻥ ﻳﻧﻔﻲ ﻋﻧﻬﻡ ﺍﻟﻌﻘﻝ ﻷﻧﻬﻡ ﻋﻠﻣﻭﺍ‬
‫ﺍﻟﺣﻕ ﻭ ﻟﻡ ﻳﻌﻣﻠﻭﺍ ﺑﻣﻘﺗﺿﺎﻩ ﻓﺩﻝ ﺫﻟﻙ ﻋﻠﻰ ﻧﻘﺹ ﻋﻘﻠﻬﻡ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪۱‬ﺹ ‪۲۲۷‬‬

‫‪۳۱‬‬
 ‫ﺎﺏ‪َ .....‬ﻭ َﻛﺎ ُﻧﻭﺍ ﻣِﻥْ َﻗ ْﺑﻝ ُ َﻳ ْﺳ َﺗ ْﻔﺗِﺣُﻭﻥَ َﻋ َﻠﻰ ﺍ ﱠﻟﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭﺍ َﻓﻠَ ﱠﻣﺎ َﺟﺎ َء ُﻫ ْﻡ {ﺍﻟﺑﻘﺭﺓ ‪۸۹‬‬ ‫)‪ِ .....}(۱۰۱‬ﻛ َﺗ ٌ‬
‫ﻭﺭ ِﻫ ْﻡ { ﺍﻟﺑﻘﺭﺓ‪۱۰۱‬‬ ‫ُ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ﱠ‬
‫ﺳﻭﻝ ٌ ‪ .....‬ﻧ َﺑﺫ ﻓ ِﺭﻳﻕٌ ﻣﱢﻥَ ﺍﻟﺫِﻳﻥَ ﺃﻭﺗﻭﺍ ﺍﻟ ِﻛﺗ َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﷲ َﻭ َﺭﺍء ﻅ ُﻬ ِ‬ ‫ﺎﺏ ِ‬ ‫ﺎﺏ ِﻛﺗ َ‬ ‫} ‪َ ....‬ﺭ ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۸۹‬ﺇﻧﺫﺍﺭ ﷲ ﻟﺧﻠﻘﻪ ﻳﻛﻭﻥ ﺑﺈﺭﺳﺎﻝ ﺍﻟﺭﺳﻝ ﻭ ﺇﻧﺯﺍﻝ ﺍﻟﻛﺗﺏ ﻓﺑﻌﺩ ﺃﻥ ﺫﻛﺭ ﺗﻌﺎﻟﻰ ﺃﻧﻪ ﺃﺭﺳﻝ ﻣﻭﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‬
‫ﻭ ﻗﻔﻰ ﻣﻥ ﺑﻌﺩﻩ ﺑﺎﻟﺭﺳﻝ ﺛﻡ ﺃﺭﺳﻝ ﻋﻳﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﻓﻣﺎ ﻛﺎﻥ ﻣﻧﻬﻡ ﺇﻻ ﺃﻥ ﻛﺫﺑﻭﺍ ﻓﺭﻳﻘﺎ ﻭ ﻗﺗﻠﻭﺍ ﻓﺭﻳﻘﺎ ‪،‬ﻓﻠﻣﺎ ﻟﻡ ﻳﺟﺩ ﻣﻌﻬﻡ‬
‫ﷲ(‬ ‫ﺎﺏ ﻣِﻥْ ﻋِ ْﻧ ِﺩ ﱠ ِ‬ ‫ﺇﺭﺳﺎﻝ ﺍﻟﺭﺳﻝ ﺫﻛﺭ ﺇﻧﺯﺍﻝ ﺍﻟﻛﺗﺏ ﻓﻘﺎﻝ ) َﻭﻟَ ﱠﻣﺎ َﺟﺎ َء ُﻫ ْﻡ ِﻛ َﺗ ٌ‬
‫ُ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬ ‫ُ‬ ‫ْ‬
‫ﺕ َﻭ َﻣﺎ َﻳﻛﻔ ُﺭ ﺑِ َﻬﺎ ﺇِﻻ ﺍﻟﻔﺎﺳِ ﻘﻭﻥَ ( ﻓﺫﻛﺭ ﻛﻔﺭﻫﻡ ﺑﺎﻟﻛﺗﺏ ‪،‬ﻋﻘﺏ‬ ‫َ‬
‫ﺕ َﺑ ﱢﻳﻧﺎ ٍ‬ ‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۰۱‬ﻟﻣﺎ ﻗﺎﻝ ) َﻭﻟَ َﻘﺩْ ﺃَ ْﻧ َﺯ ْﻟ َﻧﺎ ﺇِﻟَ ْﻳ َﻙ ﺁ َﻳﺎ ٍ‬
‫ﷲ(‬ ‫ﱠ‬
‫ﺳﻭﻝ ٌ ﻣِﻥْ ِﻋ ْﻧ ِﺩ ِ‬ ‫ﺑﺫﻛﺭ ﺇﺭﺳﺎﻝ ﺍﻟﺭﺳﻝ ﻓﻘﺎﻝ ) َﻭﻟَ ﱠﻣﺎ َﺟﺎ َء ُﻫ ْﻡ َﺭ ُ‬

‫ﺳ ْﺦ ﻣِﻥْ ﺁ َﻳ ٍﺔ ﺃَ ْﻭ ُﻧﻧﺳِ َﻬﺎ{ ﺍﻟﺑﻘﺭﺓ‪۱۰٥‬‬ ‫ﷲُ ‪ .....‬۝ َﻣﺎ َﻧﻧ َ‬ ‫)‪ }(۱۰٥‬ﺃَﻥ ُﻳ َﻧ ﱠﺯﻝ َ َﻋ َﻠ ْﻳ ُﻛﻡ ﻣﱢﻥْ َﺧ ْﻳﺭ ﱢﻣﻥ ﱠﺭ ﱢﺑ ُﻛ ْﻡ َﻭ ّ‬
‫ٍ‬
‫} َﻭ ﱠ‬
‫ﺏ ﻣَﻥْ ﺇِﻥْ َﺗﺄْ َﻣ ْﻧ ُﻪ ِﺑﻘِ ْﻧ َﻁ ٍ‬
‫ﺎﺭ ُﻳ َﺅﺩﱢ ِﻩ ﺇِﻟَ ْﻳ َﻙ{ ﺁﻝ ﻋﻣﺭﺍﻥ ‪۷٤‬‬ ‫ﷲ ُ َﻭﺍﺳِ ٌﻊ َﻋﻠِﻳ ٌﻡ ۝ ‪ .....‬۝ َﻭﻣِﻥْ ﺃَﻫْ ِﻝ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬

‫‪۳۲‬‬
۳۳
۳٤
 ‫ﺳﻭﻟَ ُﻛ ْﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱۰۷‬‬ ‫ﻳﺭ۝ ﺃَ ْﻡ ُﺗ ِﺭﻳﺩُﻭﻥَ ﺃَﻥ َﺗ ْﺳﺄَﻟُﻭ ْﺍ َﺭ ُ‬ ‫ُﻭﻥ ّ ِ‬
‫ﷲ ﻣِﻥ َﻭﻟ ﱟِﻲ َﻭﻻَ َﻧﺻِ ٍ‬ ‫)‪َ .....}(۱۰۷‬ﻭ َﻣﺎ ﻟَ ُﻛﻡ ﱢﻣﻥ ﺩ ِ‬
‫ُ‬ ‫َ‬
‫ﺳﻭﻝ ُ ﻻ َﻳ ْﺣﺯﻧﻙَ{ﺍﻟﻣﺎﺋﺩﺓ‪٤۰‬‬ ‫ﺍﻟﺭ ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫ْ‬ ‫ﺏ َﻣﻥ َﻳ َ‬
‫ﺷﺎ ُء َﻭ َﻳﻐﻔِ ُﺭ ﻟِ َﻣﻥ َﻳﺷﺎ ُء َﻭﷲُ َﻋﻠﻰ ﻛﻝ ﱢ ﺷ ْﻲءٍ ﻗﺩِﻳ ٌﺭ۝ َﻳﺎ ﺃ ﱡﻳ َﻬﺎ ﱠ‬ ‫}‪ُ .....‬ﻳ َﻌ ﱢﺫ ُ‬
‫ﺷﺎ ُء َﻭ َﻳ ْﻐﻔِ ُﺭ ﻟِ َﻣﻥ َﻳ َ‬
‫ﺷﺎ ُء(‬ ‫ﺏ َﻣﻥ َﻳ َ‬ ‫ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :‬ﺳﺑﻕ ﺫﻛﺭ ﺣﺩ ﺍﻟﺣﺭﺍﺑﺔ ﻭ ﺣﺩ ﺍﻟﺳﺭﻗﺔ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﻌﻘﺏ ﺑﻘﻭﻟﻪ ) ُﻳ َﻌ ﱢﺫ ُ‬

‫ﺳﺩﺍً ﻣﱢﻥْ ﻋِﻧ ِﺩ ﺃَﻧﻔُﺳِ ِﻬﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱۰۹‬‬ ‫)‪َ }(۱۰۹‬ﻭ ﱠﺩ َﻛﺛِﻳ ٌﺭ ‪َ .....‬ﻳ ُﺭﺩﱡﻭ َﻧ ُﻛﻡ ﱢﻣﻥ َﺑ ْﻌ ِﺩ ﺇِﻳ َﻣﺎﻧِ ُﻛ ْﻡ ُﻛ ﱠﻔﺎﺭﺍً َﺣ َ‬
‫ﺷ ُﻌﺭُﻭﻥَ { ﺁﻝ ﻋﻣﺭﺍﻥ ‪٦۹‬‬ ‫ﺳ ُﻬ ْﻡ َﻭ َﻣﺎ َﻳ ْ‬ ‫} َﻭ ﱠﺩﺕ ﱠﻁﺂﺋِ َﻔ ٌﺔ ‪ُ .....‬ﻳﺿِ ﻠﱡﻭ َﻧ ُﻛ ْﻡ َﻭ َﻣﺎ ُﻳﺿِ ﻠﱡﻭﻥَ ﺇِﻻﱠ ﺃَﻧﻔُ َ‬
‫َ‬
‫ﺎﺭﺍ( ﻣﺻﺩﺍﻗﺎ ﻟﻘﻭﻟﻪ ﻗﺑﻠﻬﺎ ) َﻣﺎ َﻳ َﻭ ﱡﺩ ﺍﻟﱠﺫِﻳﻥَ َﻛﻔ ُﺭﻭﺍ‬ ‫ﱠ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻗﺎﻝ ) َﻭﺩﱠ َﻛﺛِﻳ ٌﺭ ﻣِﻥْ ﺃَﻫْ ِﻝ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬
‫ﺏ ﻟَ ْﻭ َﻳ ُﺭﺩﱡﻭ َﻧ ُﻛ ْﻡ ﻣِﻥْ َﺑ ْﻌ ِﺩ ﺇِﻳ َﻣﺎﻧِ ُﻛ ْﻡ ُﻛﻔ ً‬
‫ﺷ ِﺭﻛِﻳﻥَ ﺃَﻥْ ُﻳ َﻧ ﱠﺯﻝ َ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﻣِﻥْ َﺧ ْﻳ ٍﺭ ﻣِﻥْ َﺭ ﱢﺑ ُﻛ ْﻡ( ﻓﻬﻭ ﻫﻧﺎ ﺑﻳﻥ ﺃﻥ ﺟﻣﻳﻊ ﺃﻫﻝ ﺍﻟﻛﺗﺎﺏ ﻭ ﺍﻟﻣﺷﺭﻛﻳﻥ‬ ‫ﻣِﻥْ ﺃَﻫْ ِﻝ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬
‫ﺏ َﻭ َﻻ ﺍ ْﻟ ُﻣ ْ‬
‫ﻳﻛﺭﻫﻭﻥ ﻧﺯﻭﻝ ﺍﻟﺭﺳﺎﻟﺔ ﻋﻠﻳﻧﺎ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﻛﺛﻳﺭ ﻣﻧﻬﻡ ﻳﺭﻳﺩﻭﻥ ﻋﻭﺩﺗﻧﺎ ﻛﻔﺎﺭﺍ ﺑﻌﺩ ﺇﻳﻣﺎﻥ‬
‫ﺏ( ﻭﺫﻛﺭ ﻣﺎ ﻳﻔﻌﻠﻭﻧﻪ ﻣﻥ ﻣﺣﺎﻭﻻﺕ‬ ‫)ﻭ ﱠﺩﺕ ﱠﻁﺂﺋِ َﻔ ٌﺔ( ﻟﻘﻭﻟﻪ ﺑﻌﺩﻫﺎ ) َﻭ َﻗﺎﻟَﺕْ َﻁﺎﺋِ َﻔ ٌﺔ ﻣِﻥْ ﺃَﻫْ ِﻝ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬ ‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﻗﺎﻝ َ‬
‫ﺍﻹﺿﻼﻝ ﺑﺄﻧﻬﻡ ﻳﻠﺑﺳﻭﻥ ﺍﻟﺣﻕ ﺑﺎﻟﺑﺎﻁﻝ ‪،‬ﻭﻳﺅﻣﻧﻭﻥ ﺃﻭﻝ ﺍﻟﻧﻬﺎﺭ ﻭ ﻳﻛﻔﺭﻭﻥ ﺁﺧﺭﻩ ﻭﻏﻳﺭﻫﺎ‬

‫ﷲ ﺑِ َﻣﺎ َﺗ ْﻌ َﻣﻠُﻭﻥَ َﺑﺻِ ﻳ ٌﺭ{ ﺍﻟﺑﻘﺭﺓ‪۱۱۰‬‬ ‫)‪ ..... ×..... }(۱۱۰‬ﺇِﻥﱠ ّ َ‬

‫َ‬ ‫َ‬
‫ﺳ ًﻧﺎ ۚ ‪ .....‬ﻫ َُﻭ َﺧ ْﻳ ًﺭﺍ َﻭﺃ ْﻋ َﻅ َﻡ ﺃ ْﺟ ًﺭﺍ ۚ { ﺍﻟﻣﺯﻣﻝ ‪۲۰‬‬ ‫ﷲ َﻗ ْﺭ ً‬
‫ﺿﺎ َﺣ َ‬ ‫ﺿﻭﺍ ﱠ َ‬
‫} ‪َ .....‬ﻭﺃَ ْﻗ ِﺭ ُ‬
‫ﻓﻲ ﺍﻟﻣﺯﻣﻝ ‪ :‬ﻟﻣﺎ ﺯﺍﺩﺕ ﺍﻷﻭﺍﻣﺭ ﺍﻟﺗﻲ ﺃﻣﺭ ﷲ ﺑﻬﺎ ﺯﺍﺩ ﻓﻲ ﺗﻔﺻﻳﻝ ﺍﻷﺟﺭ ﺍﻟﻣﺗﺭﺗﺏ ﻋﻠﻳﻬﺎ‬

‫ﺎﺭﻯ ﺗِ ْﻠ َﻙ ﺃَ َﻣﺎﻧِ ﱡﻳ ُﻬ ْﻡ ﻗُﻝْ ‪ ....‬ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ َ‬

‫ﺻﺎ ِﺩﻗِﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪۱۱۱‬‬ ‫ﺻ َ‬‫)‪َ }(۱۱۱‬ﻭ َﻗﺎﻟُﻭ ْﺍ َﻟﻥ ﻳَﺩْ ُﺧﻝ َ ﺍ ْﻟ َﺟ ﱠﻧ َﺔ ﺇِﻻﱠ َﻣﻥ َﻛﺎﻥَ ﻫُﻭﺩﺍً ﺃَ ْﻭ َﻧ َ‬
‫َ‬ ‫َ‬ ‫َ‬
‫ِﻲ َﻭﺫ ِْﻛ ُﺭ َﻣﻥ ﻗ ْﺑﻠِﻲ َﺑﻝْ ﺃ ْﻛﺛ ُﺭ ُﻫ ْﻡ {ﺍﻷﻧﺑﻳﺎء‪۲٤‬‬ ‫}ﺃَ ِﻡ ﺍ ﱠﺗ َﺧ ُﺫﻭﺍ ﻣِﻥ ﺩُﻭﻧِ ِﻪ ﺁﻟِ َﻬ ًﺔ ﻗُﻝْ ‪َ ....‬ﻫ َﺫﺍ ِﺫ ْﻛ ُﺭ َﻣﻥ ﱠﻣﻌ َ‬
‫ﺻﺎ ِﺩﻗِﻳﻥَ {ﺍﻟﻧﻣﻝ‪٦٤‬‬ ‫ﷲ ﻗُﻝْ ‪ ....‬ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ َ‬ ‫ﺽ ﺃَﺇِﻟَ ٌﻪ ﱠﻣ َﻊ ﱠ ِ‬
‫ﺳﻣَﺎءِ َﻭ ْﺍﻷَ ْﺭ ِ‬‫} َﻭ َﻣﻥ َﻳ ْﺭ ُﺯﻗُ ُﻛﻡ ﻣﱢﻥَ ﺍﻟ ﱠ‬
‫ْ‬
‫ﺿﻝ ﱠ َﻋ ْﻧ ُﻬﻡ ﱠﻣﺎ َﻛﺎ ُﻧﻭﺍ َﻳﻔ َﺗﺭُﻭﻥَ {ﺍﻟﻘﺻﺹ‪۷٥‬‬ ‫ﻟ َﻭ َ‬ ‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬
‫ﺷ ِﻬﻳﺩﺍً ﻓﻘﻠ َﻧﺎ ‪ ....‬ﻓ َﻌﻠِ ُﻣﻭﺍ ﺃﻥﱠ ﺍﻟ َﺣﻕﱠ ِ ِ‬ ‫} َﻭ َﻧ َﺯ ْﻋ َﻧﺎ ﻣِﻥ ُﻛﻝﱢ ﺃ ُ ﱠﻣ ٍﺔ َ‬

‫ﻑ َﻋﻠَ ْﻳ ِﻬ ْﻡ { ﺍﻟﺑﻘﺭﺓ‪۱۱۲‬‬ ‫ِﱠ ِ‬

‫ ﻭَﺟْﻬَﻪُ ہﻠﻟ ‪َ ....‬ﻓﻠَ ُﻪ ﺃَ ْﺟ ُﺭﻩُ ِﻋ ْﻧ َﺩ َﺭ ﱢﺑ ِﻪ َﻭ َﻻ َﺧ ْﻭ ٌ‬ ‫)‪َ }(۱۱۲‬ﻠﻰٰ ﻣَﻥْ ﺃَﺳْﻠَﻡَ‬
‫ً‬ ‫َ‬ ‫ﱠ‬ ‫ﱠ‬
‫ﻬَﻪُ ہﻠﻟ‪َ ....‬ﻭﺍﺗ َﺑ َﻊ ِﻣﻠﺔ ﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ َﺣﻧِﻳﻔﺎ ۗ {ﺍﻟﻧﺳﺎء‪۱۲٥‬‬ ‫ﱠ‬
‫ِ ِ‬ ‫} َﻭﻣَﻥْ ﺃَ ْﺣﺳَﻥُ ﺩِﻳﻧﺎ ِﻣﻣﱠﻥْ ﺃ ْﺳﻠ َﻡ َﻭ‬
‫َ‬ ‫َ‬ ‫ً‬
‫ُ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫} َﻭ َﻣﻥ ُﻳ ْﺳﻠِ ْﻡ َﻭ ْﺟ َﻬ ُﻪ ﺇِﻟَﻰ ﱠ ِ‬
‫ﻭﺭ {ﻟﻘﻣﺎﻥ‪۲۲‬‬ ‫ﷲ َﻋﺎﻗِ َﺑﺔ ْﺍﻷ ُﻣ ِ‬ ‫ﺳ َﻙ ِﺑﺎ ْﻟ ُﻌ ْﺭ َﻭ ِﺓ ﺍ ْﻟ ُﻭﺛﻘﻰ َﻭﺇِﻟَﻰ ِ‬ ‫ﺍﺳ َﺗ ْﻣ َ‬
‫ﷲ ‪ ....‬ﻓﻘ ِﺩ ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ ) :‬ﻣَﻥْ ( ﺃﺩﺍﺓ ﺷﺭﻁ ﻳﻠﺯﻡ ﻟﻬﺎ ﺟﻭﺍﺑﺎ ﻭ ﻫﻭ) َﻓﻠَ ُﻪ ﺃَ ْﺟ ُﺭﻩُ ِﻋ ْﻧﺩَ َﺭ ﱢﺑ ِﻪ(‬
‫ﻓﻲ ﺍﻟﻧﺳﺎء ‪ ) :‬ﻣَﻥْ ( ﺃﺩﺍﺓ ﺍﺳﺗﻔﻬﺎﻡ ﺍﻟﻐﺭﺽ ﻣﻧﻪ ﺍﻟﺗﻘﺭﻳﺭ ﻓﻠﻡ ﻳﻠﺯﻡ ﻟﻬﺎ ﺟﻭﺍﺑﺎ‬
‫ﷲ َﻭﻫ َُﻭ ُﻣ ْﺣﺳِ ﻥٌ ( ﻓﺄﺗﻰ‬ ‫ﷲ ِﺑ َﻐ ْﻳ ِﺭ ِﻋ ْﻠ ٍﻡ( ) َﻭ َﻣﻥ ُﻳ ْﺳﻠِ ْﻡ َﻭ ْﺟ َﻬ ُﻪ ﺇِﻟَﻰ ﱠ ِ‬ ‫ﻓﻲ ﻟﻘﻣﺎﻥ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻟﻣﻘﺎﺭﻧﺔ ﺑﻳﻥ ) َﻣﻥ ُﻳ َﺟﺎ ِﺩﻝ ُ ﻓِﻲ ﱠ ِ‬
‫ْ‬ ‫ﺍﺳ َﺗ ْﻣ َ‬
‫ﺳ َﻙ ﺑِﺎﻟ ُﻌ ْﺭ َﻭ ِﺓ‬ ‫ﱠ‬
‫ﷲِ( ﻟﻣﻘﺎﺑﻠﺔ ) ﻓِﻲ ﷲِ( ﻭ ﺑﻳﻥ ﺃﻥ ﻫﺫﺍ ﻗﺩ ) ْ‬ ‫ﺑﺎﻟﻔﻌﻝ ﺍﻟﻣﺿﺎﺭﻉ ) ُﻳ ْﺳﻠِ ْﻡ( ﻟﻣﻘﺎﺑﻠﺔ ) ُﻳ َﺟﺎ ِﺩﻝُ( ﻭ ﻗﺎﻝ ) ﺇِ َﻟﻰ ﱠ‬
‫ِﻳﺭ(‬
‫ﺏ ﱡﻣﻧ ٍ‬ ‫ﺍ ْﻟ ُﻭ ْﺛ َﻘﻰ( ﺑﻳﻧﻣﺎ ﺍﻵﺧﺭ ﻟﻡ ﻳﺳﺗﻣﺳﻙ ﺑـ ) ِﻋ ْﻠ ٍﻡ َﻭ َﻻ ُﻫﺩًﻯ َﻭ َﻻ ِﻛ َﺗﺎ ٍ‬

‫ﺻﺎﻟِﺣﺎ ً َﻓ َﻠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{...‬ﺍﻟﺑﻘﺭﺓ‪٦۲‬‬ ‫ﺍﻟﺻﺎﺑِﺋِﻳﻥَ ﻣَﻥْ ﺁﻣَﻥَ ﱠ ِ‬

‫ﺎہﻠﻟ َﻭﺍ ْﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ َﻭ َﻋ ِﻣﻝ َ َ‬ ‫)‪َ }(۱۱۲‬ﻭ ﱠ‬
‫َ‬
‫ ﻭَﺟْﻬَﻪُ ہﻠﻟ َﻭﻫ َُﻭ ُﻣ ْﺣﺳِ ﻥٌ َﻓﻠَ ُﻪ ﺃ ْﺟ ُﺭﻩُ ِﻋ ْﻧﺩَ َﺭ ﱢﺑ ِﻪ ‪ { ....‬ﺍﻟﺑﻘﺭﺓ‪۱۱۲‬‬ ‫ِﱠ ِ‬ ‫} َﻠﻰٰ ﻣَﻥْ ﺃَﺳْﻠَﻡَ‬
‫} ُﺛ ﱠﻡ ﻻَ ُﻳ ْﺗﺑِﻌُﻭﻥَ َﻣﺎ ﺃَﻧ َﻔﻘُﻭﺍ ُ َﻣ ّﻧﺎ ً َﻭﻻَ ﺃَ ًﺫﻯ ﻟﱠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲٦۲‬‬
‫ﺎﺭ ﺳِ ّﺭﺍً َﻭ َﻋﻼَﻧِ َﻳ ًﺔ َﻓﻠَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{....‬ﺍﻟﺑﻘﺭﺓ‪۲۷٤‬‬ ‫} ِﺑﺎﻟﻠﱠ ْﻳ ِﻝ َﻭﺍﻟ ﱠﻧ َﻬ ِ‬
‫ﺍﻟﺯ َﻛﺎ َﺓ ﻟَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲۷۷‬‬ ‫ﺻﻼَ َﺓ َﻭﺁ َﺗ ُﻭ ْﺍ ﱠ‬‫} َﻭﺃَ َﻗﺎ ُﻣﻭ ْﺍ ﺍﻟ ﱠ‬

‫‪۳٥‬‬
 ‫ﺷ ْﻲءٍ {ﺍﻟﺑﻘﺭﺓ‪۱۱۳‬‬ ‫ﺕ ﺍ ْﻟ َﻳ ُﻬﻭ ُﺩ َﻋ َﻠﻰ َ‬ ‫ﺳ ِ‬ ‫ﺎﺭﻯ َﻟ ْﻳ َ‬ ‫ﺻ َ‬ ‫ﺕ ﺍﻟ ﱠﻧ َ‬ ‫ﺷ ْﻲءٍ َﻭ َﻗﺎﻟَ ِ‬ ‫ﺎﺭﻯ َﻋ َﻠ َﻰ َ‬ ‫ﺻ َ‬ ‫ﺕ ﺍﻟ ﱠﻧ َ‬ ‫ﺳ ِ‬ ‫)‪َ ....}(۱۱۳‬ﻟ ْﻳ َ‬
‫َ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ﱢ‬
‫ﷲ َﻭﺃ ِﺣ ﱠﺑ ﻩُ ﻗﻝْ ﻓﻠِ َﻡ ُﻳ َﻌﺫ ُﺑﻛﻡ ﺑِﺫﻧﻭﺑِﻛﻡ َﺑﻝْ ﺃﻧﺗﻡ َﺑﺷ ٌﺭ {ﺍﻟﻣﺎﺋﺩﺓ‪۱۸‬‬ ‫َ‬ ‫ُ‬ ‫ﺎﺅُ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫َ‬
‫ﺎﺭﻯ ﻧ ْﺣﻥُ ﺃ ْﺑﻧﺎء ِ‬ ‫َ‬ ‫ﺻ َ‬ ‫ﱠ‬
‫}‪َ ....‬ﻭﺍﻟﻧ َ‬
‫ﺎﻥ ُﻳﻧﻔِﻕُ {ﺍﻟﻣﺎﺋﺩﺓ‪٦٤‬‬ ‫ِ‬ ‫َ‬
‫ﺗ‬ ‫َ‬
‫ﻭﻁ‬ ‫ﺳ‬‫ُ‬ ‫ﺑ‬
‫ْ‬ ‫ﻣ‬ ‫َ‬ ‫ﻩ‬
‫ُ‬ ‫ﺍ‬ ‫ﻳ‬
‫َﺩَ‬ ‫ْ‬ ‫ﻝ‬ ‫ﺑ‬
‫َ‬ ‫ْ‬
‫ﺍ‬ ‫ﻭ‬ ‫ُ‬ ‫ﻟ‬‫ﺎ‬ ‫ﻗ‬‫َ‬ ‫ﺎ‬‫ﻣ‬‫َ‬ ‫ﺑ‬
‫ِ‬ ‫ْ‬
‫ﺍ‬ ‫ﻭ‬ ‫ُ‬
‫ﻧ‬ ‫ﻌ‬
‫ِ‬ ‫ُ‬ ‫ﻟ‬‫ﻭ‬ ‫َ‬ ‫ﻡ‬
‫ْ‬ ‫ﻬ‬
‫ِ‬ ‫ِﻳ‬
‫ﺩ‬ ‫ﻳ‬
‫ْ‬ ‫َ‬ ‫ﺃ‬ ‫ﺕْ‬ ‫ﱠ‬ ‫ﻠ‬‫ﻏ‬‫ُ‬ ‫ﺔ‬‫ٌ‬ ‫َ‬ ‫ﻟ‬‫ﻭ‬ ‫ُ‬ ‫ﻠ‬‫ﻐ‬‫ْ‬ ‫ﻣ‬
‫َ‬ ‫}‪َ ....‬ﻳ ُﺩ ّ ِ‬
‫ﷲ‬
‫ﷲ َﺫﻟِ َﻙ َﻗ ْﻭﻟ ُ ُﻬﻡ ِﺑﺄ َ ْﻓ َﻭﺍ ِﻫ ِﻬ ْﻡ {ﺍﻟﺗﻭﺑﺔ‪۳۰‬‬ ‫ﺎﺭﻯ ﺍ ْﻟ َﻣﺳِ ﻳ ُﺢ ﺍﺑْﻥُ ّ ِ‬ ‫ﺻ َ‬ ‫ﷲ َﻭ َﻗﺎﻟَﺕْ ﺍﻟ ﱠﻧ َ‬ ‫}‪ُ ....‬ﻋ َﺯ ْﻳ ٌﺭ ﺍﺑْﻥُ ّ ِ‬

‫ﺷ ِﺭﻕُ { ﺍﻟﺑﻘﺭﺓ‪۱۱٤‬‬ ‫ﻱ‪.....‬۝ ہﻠ ِ ّ ِ‬

‫ﻟ ﺍ ْﻟ َﻣ ْ‬ ‫)‪َ }(۱۱٤‬ﻣﺎ َﻛﺎﻥَ َﻟ ُﻬ ْﻡ ﺃَﻥ ﻳَﺩْ ُﺧﻠُﻭﻫَﺎ ﺇِﻻﱠ َﺧﺂﺋِﻔِﻳﻥَ ﻟَ ُﻬ ْﻡ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ ﺧ ِْﺯ ٌ‬
‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ﱠ‬
‫ﻱ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ ‪....‬۝ ﺇِﻻ ﺍﻟﺫِﻳﻥَ ﺗﺎ ُﺑﻭﺍ ﻣِﻥْ ﻗ ْﺑ ِﻝ ﺃﻥْ {ﺍﻟﻣﺎﺋﺩﺓ‪۳۳‬‬
‫َ‬ ‫}ﺃَ ْﻭ ُﻳﻧ َﻔ ْﻭ ْﺍ ﻣِﻥَ ﺍﻷَ ْﺭ ِ‬
‫ﺽ َﺫﻟِ َﻙ ﻟَ ُﻬ ْﻡ ﺧ ِْﺯ ٌ‬
‫ﺳ ﱠﻣﺎﻋُﻭﻥَ ﻟِ ْﻠ َﻛ ِﺫﺏِ{ ﺍﻟﻣﺎﺋﺩﺓ ‪٤۱‬‬ ‫ﻱ‪.....‬۝ َ‬ ‫َ‬ ‫ّ‬
‫} ﺃ ُ ْﻭﻟَـﺋِ َﻙ ﺍﻟﱠﺫِﻳﻥَ ﻟَ ْﻡ ُﻳ ِﺭ ِﺩ ﷲ ُ ﺃﻥ ُﻳ َﻁ ﱢﻬ َﺭ ﻗُﻠُﻭ َﺑ ُﻬ ْﻡ ﻟَ ُﻬ ْﻡ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ ﺧ ِْﺯ ٌ‬
‫ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :۳۳‬ﺍﻟﺧﺯﻱ ﺃﻭﺿﺢ ﻣﺎ ﻳﻣﻛﻥ ﺑﺎﻟﺗﻘﺗﻳﻝ ﺃﻭ ﺍﻟﺻﻠﺏ ﺃﻭ ﺗﻘﻁﻳﻊ ﺍﻷﻳﺩﻱ ﻭ ﺍﻷﺭﺟﻝ ﻣﻥ ﺧﻼﻑ ﻟﺫﻟﻙ ﻗﺩﻡ ﻟﻔﻅ‬
‫‪۱‬‬
‫)ﺧ ِْﺯ ٌ‬
‫ﻱ(‬ ‫‪F19‬‬

‫)‪َ }(۱۱٦‬ﻭ‪َ ......‬ﺑﻝ ‪ُ .....× ....‬ﻛﻝ ﱞ ﻟﱠ ُﻪ َﻗﺎﻧِ ُﺗﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱۱٦‬‬

‫ﺎﻥ ِﺑ ٰ َﻬ َﺫﺍ{ ﻳﻭﻧﺱ ‪٦۸‬‬
‫ﺳ ْﻠ َﻁ ٍ‬
‫}×‪ .....‬ﻫ َُﻭ ﺍ ْﻟ َﻐﻧ ﱡِﻲ ‪َ .....‬ﻣﺎ ﻓِﻲ ‪ .....‬ﺇِﻥْ ِﻋ ْﻧﺩَ ُﻛ ْﻡ ﻣِﻥْ ُ‬
‫ﻟ َﺟﻣِﻳﻌﺎً(ﺃﻱ ﻫﻭ ﺍﻟﻣﺗﻔﺭﺩ ﺑﺎﻟﻘﻭﺓ ﺍﻟﻛﺎﻣﻠﺔ ﻭﺍﻟﻘﺩﺭﺓ ﺍﻟﺗﺎﻣﺔ ﻧﺎﺳﺏ ﺃﻥ ﻳﻧﺳﺏ ﻟﻪ ﺍﻟﻐﻧﻰ ﻋﻥ ﻛﻝ‬ ‫ﻓﻲ ﻳﻭﻧﺱ ‪ :‬ﻟﻣﺎ ﻗﺎﻝ)ﺇِﻥﱠ ﺍ ْﻟﻌ ﱠِﺯ َﺓ ِ ّ ِ‬
‫ﻣﺎ ﺳﻭﺍﻩ ﻓﻘﺎﻝ )ﻫ َُﻭ ﺍ ْﻟ َﻐﻧ ﱡِﻲ( ﻭﺃﻥ ﻳﺅﻛﺩ ﻋﻠﻰ ﻣﻠﻛﻪ ﻟﻛﻝ ﻣﺎ ﻓﻲ ﺍﻟﺳﻣﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷﺭﺽ‬

‫ﺽ ُﻛﻝ ﱞ ﻟﱠ ُﻪ َﻗﺎﻧِ ُﺗﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۱۱٦‬‬ ‫ﺕ َﻭﺍﻷَ ْﺭ ِ‬ ‫ﺳ ْﺑ َﺣﺎ َﻧ ُﻪ َﺑﻝ ﻟﱠ ُﻪ َﻣﺎ ﻓِﻲ ﱠ‬

‫ﺍﻟﺳ َﻣ َﺎﻭﺍ ِ‬ ‫ﷲ ُ َﻭﻟَ ًﺩﺍ ُ‬ ‫)‪َ }(۱۱٦‬ﻭ َﻗﺎﻟُﻭﺍ ﺍ ﱠﺗ َﺧ َﺫ ﱠ‬
‫ﺽ {ﻳﻭﻧﺱ‪٦۸‬‬ ‫ﺍﻟﺳ َﻣ َﺎﻭﺍﺕ َﻭ َﻣﺎ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬
‫ﺳ ْﺑ َﺣﺎ َﻧ ُﻪ ﻫ َُﻭ ﺍ ْﻟ َﻐﻧ ﱡِﻲ ﻟَ ُﻪ َﻣﺎ ﻓِﻲ ﱠ‬
‫ﷲ ُ ‪ُ ...‬‬ ‫}‪ّ ...‬‬
‫ّ‬
‫} َﻭ ُﻳﻧﺫ َِﺭ ﺍﻟﱠﺫِﻳﻥَ ‪ ...‬ﷲ ُ ‪{ ...‬ﺍﻟﻛﻬﻑ‪٤‬‬
‫ﺍﻟﺭ ْﺣﻣَﻥُ ‪{ ...‬ﻣﺭﻳﻡ‪۸۸‬‬ ‫} َﻭ‪ ...‬ﱠ‬
‫ﺳ ْﺑ َﺣﺎ َﻧ ُﻪ َﺑﻝْ ِﻋ َﺑﺎ ٌﺩ ﱡﻣ ْﻛ َﺭﻣُﻭﻥَ {ﺍﻷﻧﺑﻳﺎء‪۲٦‬‬
‫ﺍﻟﺭ ْﺣﻣَﻥُ ‪ُ ...‬‬ ‫} َﻭ‪ ...‬ﱠ‬

‫ﺿ ٰﻰ ﺃَ ْﻣ ًﺭﺍ َﻓﺈِ ﱠﻧ َﻣﺎ َﻳﻘُﻭﻝ ُ َﻟ ُﻪ ُﻛﻥْ َﻓ َﻳ ُﻛﻭﻥُ { ﺍﻟﺑﻘﺭﺓ‪۱۱۷‬‬ ‫)‪َ ..... }(۱۱۷‬ﻭﺇِ َﺫﺍ َﻗ َ‬
‫ﺷ ْﻲءٍ ۖ َﻭﻫ َُﻭ ِﺑ ُﻛﻝ ﱢ َ‬
‫ﺷ ْﻲءٍ َﻋﻠِﻳ ٌﻡ{ ﺍﻷﻧﻌﺎﻡ ‪۱۰۱‬‬ ‫}‪.....‬ﺃَ ﱠﻧ ٰﻰ َﻳ ُﻛﻭﻥُ ﻟَ ُﻪ َﻭﻟَ ٌﺩ َﻭﻟَ ْﻡ َﺗ ُﻛﻥْ ﻟَ ُﻪ َ‬
‫ﺻﺎ ِﺣ َﺑ ٌﺔ ۖ َﻭ َﺧ َﻠﻕَ ُﻛﻝ ﱠ َ‬
‫َ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﻗﺎﻝ ﻗﺑﻠﻬﺎ ﻣﺑﺎﺷﺭﺓ) ُﻛﻝ ﱞ ﻟﱠ ُﻪ َﻗﺎﻧِ ُﺗﻭﻥَ ( ﺃﻱ ﻣﻁﻳﻌﻭﻥ ﻣﻘﻬﻭﺭﻭﻥ ﺑﻳﻥ ﺗﻣﺎﻡ ﻗﻬﺭﻩ ﻟﻬﻡ ﻓﻘﺎﻝ ) َﻭﺇِﺫﺍ ﻗ َ‬
‫ﺿ ٰﻰ ﺃ ْﻣ ًﺭﺍ‬ ‫َ‬ ‫َ‬
‫َﻓﺈِ ﱠﻧ َﻣﺎ َﻳﻘُﻭﻝ ُ ﻟَ ُﻪ ُﻛﻥْ َﻓ َﻳ ُﻛﻭﻥُ (‬
‫ُ‬
‫ﺳ ْﺑ َﺣﺎﻧ ُﻪ َﻭﺗ َﻌﺎﻟﻰ َﻋ ﱠﻣﺎ َﻳﺻِ ﻔﻭﻥَ ( ﺃﻱ ﺗﻧﺯﻩ ﻋﻣﺎ ﻳﺻﻔﻭﻧﻪ ﺑﻪ ﻣﻥ ﺍﺗﺧﺎﺫ ﺍﻟﻭﻟﺩ ﻓﻧﺩ ﺑﻌﺩﻫﺎ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ﻓﻲ ﺍﻷﻧﻌﺎﻡ ﻟﻣﺎ ﻗﺎﻝ ﻗﺑﻠﻬﺎ ﻣﺑﺎﺷﺭﺓ ) ُ‬
‫ﺻﺎ ِﺣ َﺑ ٌﺔ( ﻓﻧﺎﺳﺏ ﻛﻝ ﺗﻌﻘﻳﺏ ﻣﻭﺿﻌﻪ‬ ‫ﺫﻟﻙ ﺍﻟﻭﺻﻑ ﺑﻘﻭﻟﻪ )ﺃَ ﱠﻧ ٰﻰ َﻳ ُﻛﻭﻥُ َﻟ ُﻪ َﻭﻟَ ٌﺩ َﻭﻟَ ْﻡ َﺗ ُﻛﻥْ ﻟَ ُﻪ َ‬

‫ﺽ ۖ َﻭ ‪.....‬۝ َﻭ َﻗﺎﻝَ ﺍ ﱠﻟﺫِﻳﻥَ َﻻ َﻳ ْﻌ َﻠﻣُﻭﻥَ ﻟَ ْﻭ َﻻ ُﻳ َﻛﻠﱢ ُﻣ َﻧﺎ { ﺍﻟﺑﻘﺭﺓ‪۱۱۷‬‬ ‫ﺕ َﻭ ْﺍﻷَ ْﺭ ِ‬ ‫ﺳ َﻣ َﺎﻭﺍ ِ‬‫)‪َ }(۱۱۷‬ﺑﺩِﻳ ُﻊ ﺍﻟ ﱠ‬
‫َ‬ ‫ﱠ‬ ‫ٰ‬
‫ﺎﺏ َﻭﺍﻟ ِﺣﻛ َﻣﺔ{ ﺁﻝ ﻋﻣﺭﺍﻥ ‪٤۷‬‬ ‫ْ‬ ‫ْ‬ ‫} َﻗﺎﻝَ َﻛ َﺫﻟِﻙِ ﷲ ُ َﻳﺧﻠ َﻣﺎ َﻳﺷﺎ ُء ×‪ .....‬۝ َﻭ ُﻳ َﻌﻠ ُﻣﻪ ﺍﻟ ِﻛﺗ َ‬
‫َ‬ ‫ْ‬ ‫ُ‬ ‫ﱢ‬ ‫َ‬ ‫ﻕُ‬ ‫ُ‬ ‫ْ‬
‫ﺎﻋ ُﺑﺩُﻭﻩُ{ ﻣﺭﻳﻡ ‪۳٥‬‬ ‫ﷲ َﺭ ﱢﺑﻲ َﻭ َﺭ ﱡﺑ ُﻛ ْﻡ َﻓ ْ‬ ‫ﺳ ْﺑ َﺣﺎ َﻧ ُﻪ ×‪ .....‬۝ َﻭﺇِﻥﱠ ﱠ َ‬ ‫ِﱠ ِ‬
‫ﺎ ﻛَﺎﻥَ ہﻠﻟ ﺃَﻥْ َﻳ ﱠﺗ ِﺧ َﺫ ﻣِﻥْ َﻭﻟَ ٍﺩ ۖ ُ‬ ‫}‬
‫ﺻ َﺭﻓُﻭﻥَ {ﻏﺎﻓﺭ ‪٦۸‬‬ ‫ﻳ‬
‫ُ ْ‬ ‫ٰ‬
‫ﻰ‬ ‫ﱠ‬
‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ﷲ‬
‫ِ‬ ‫ﱠ‬ ‫ﺕ‬
‫ِ‬ ‫ﺎ‬ ‫ﻳ‬
‫َ‬ ‫ﺁ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﻭﻥَ‬‫ُ‬ ‫ﻟ‬ ‫ﺩ‬
‫ِ‬ ‫ﺎ‬ ‫ﺟ‬ ‫ﻳ‬
‫ُ َ‬ ‫ِﻳﻥَ‬‫ﺫ‬ ‫ﱠ‬ ‫ﻟ‬‫ﺍ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ﺭ‬‫ﺗ‬
‫ْ َ ِ‬‫َ‬ ‫ﻡ‬ ‫َ‬ ‫ﻟ‬‫َ‬ ‫ﺃ‬ ‫۝‬ ‫‪.....‬‬ ‫ـ‬ ‫َ‬
‫ﻓ‬ ‫ۖ‬ ‫ِﻳﺕُ‬‫ﻣ‬ ‫ﻳ‬ ‫ﻭ‬ ‫ﻲ‬
‫ُ ْ ِ َ ُ‬‫ﻳ‬‫ﺣ‬ ‫ﻳ‬ ‫ِﻱ‬‫ﺫ‬ ‫ﱠ‬ ‫ﻟ‬‫ﺍ‬ ‫ُﻭ‬
‫َ‬ ‫ﻫ‬ ‫}‬

‫ﺏ ﺍ ْﻟ َﺟﺣ ِ‬
‫ِﻳﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱۱۹‬‬ ‫)‪َ .....}(۱۱۹‬ﻭﻻَ ُﺗ ْﺳﺄَﻝ ُ ﻋَﻥْ ﺃَ ْ‬
‫ﺻ َﺣﺎ ِ‬
‫}‪َ .....‬ﻭﺇِﻥْ ﻣِﻥْ ﺃ ُ ﱠﻣ ٍﺔ ﺇ ِ ﱠﻻ َﺧﻼ ﻓِﻳ َﻬﺎ َﻧﺫِﻳ ٌﺭ{ ﻓﺎﻁﺭ ‪۲٤‬‬
‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﻁﻠﺑﻭﺍ ﺃﻥ ﻳﻛﻠﻣﻬﻡ ﷲ ﺃﻭ ﺗﺄﺗﻳﻬﻡ ﺁﻳﺔ ﺑﻳﻥ ﺗﻌﺎﻟﻰ ﺃﻥ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭﺳﻠﻡ ﺑﺷﻳﺭ ﻭ ﻧﺫﻳﺭ ﻭ ﻟﻥ ﻳﺳﺄﻝ‬
‫ﻋﻥ ﻋﺩﻡ ﺇﻳﻣﺎﻧﻬﻡ ﺇﺫﺍ ﻟﻡ ﻳﺳﺗﺟﺏ ﷲ ﻟﻁﻠﺑﻬﻡ‬

‫‪ ۱‬ﺃﺳﺋﻠﺔ ﺑﻳﺎﻧﻳﺔ ﺹ ‪۱٦‬‬

‫‪۳٦‬‬
۳۷
۳۸
 ‫ﺎء َﻙ ﻣِﻥَ ﺍ ْﻟ ِﻌ ْﻠ ِﻡ ۙ { ﺍﻟﺑﻘﺭﺓ‪۱۲۰‬‬
‫ﺍء ُﻫ ْﻡ َﺑ ْﻌﺩَ ﺍﻟﱠﺫِﻱ َﺟ َ‬ ‫ﷲ ﻫ َُﻭ ﺍ ْﻟ ُﻬﺩ َٰﻯ َﻭﻟَﺋ ِِﻥ ﺍ ﱠﺗ َﺑ ْﻌﺕَ ﺃَﻫْ َﻭ َ‬ ‫)‪}(۱۲۰‬ﻗُﻝْ ﺇِﻥﱠ ُﻫﺩَﻯ ﱠ ِ‬
‫ُ‬ ‫َ‬
‫ﷲ ﺃﻥْ ُﻳ ْﺅ َﺗ ٰﻰ ﺃ َﺣ ٌﺩ ِﻣ ْﺛﻝ َ َﻣﺎ ﺃﻭﺗِﻳ ُﺗ ْﻡ{ ﺁﻝ ﻋﻣﺭﺍﻥ‪۷۳‬‬‫َ‬ ‫ﱠ‬
‫ﺩَﻯ ﻫُﺩَ ﻯ ِ‬ ‫} َﻭ َﻻ ُﺗ ْﺅ ِﻣ ُﻧﻭﺍ ﺇِ ﱠﻻ ﻟِﻣَﻥْ َﺗ ِﺑ َﻊ ﺩِﻳ َﻧ ُﻛ ْﻡ ﻗُﻝْ ﺇِﻥﱠ ﺍ ْﻟ ُﻬ ٰ‬
‫ْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫ﺎﺏ ﻳَﺩْ ُﻋﻭ َﻧ ُﻪ ﺇِﻟَﻰ ﺍ ْﻟ ُﻬﺩَﻯ ﺍ ْﺋﺗِ َﻧﺎ ‪َ .....‬ﻭﺃﻣ ِْﺭﻧﺎ ﻟِﻧ ْﺳﻠِ َﻡ ﻟ َِﺭ ﱢﺏ ﺍﻟ َﻌﺎﻟﻣِﻳﻥَ { ﺍﻷﻧﻌﺎﻡ ‪۷۱‬‬
‫َ‬ ‫ﺻ َﺣ ٌ‬ ‫} ﻟَ ُﻪ ﺃَ ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻥ ﺗﺭﺿﻰ ﺍﻟﻳﻬﻭﺩ ﻭ ﺍﻟﻧﺻﺎﺭﻯ ﺣﺗﻰ ﻳﺗﺑﻊ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ ﻣﻠﺗﻬﻡ )ﻫﺩﺍﻫﻡ(‬
‫ﻭ ﻓﻲ ﺍﻷﻧﻌﺎﻡ ‪:‬ﺍﻷﺻﺣﺎﺏ ﻳﺩﻋﻭﻥ ﺇﻟﻰ ﺍﻟﻬﺩﻯ ﻛﻝ ﺣﺳﺏ ﺭﺃﻳﻪ ‪،‬‬
‫ﻓﺑﻳﻥ ﷲ ﺳﺑﺣﺎﻧﻪ ﺃﻥ ﻫﺩﻯ ﷲ ﻫﻭ ﺍﻟﻬﺩﻯ ﺍﻟﺣﻕ ﺍﻟﺫﻱ ﻳﺟﺏ ﺍﺗﺑﺎﻋﻪ ﻭ ﻟﻳﺱ ﻫﺩﻯ ﻏﻳﺭﻩ ﻟﺫﻟﻙ ﻗﺎﻝ)ﻗُ ْﻝ ﺇِﻥﱠ ُﻫﺩَﻯ ﱠ ِ‬
‫ﷲ ﻫ َُﻭ‬
‫ﺍ ْﻟ ُﻬﺩ َٰﻯ (‬
‫ﺃﻣﺎ ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﻓﺎﻟﻣﻌ ﺃﻥ ﺍﻟﻬﺩﻯ ﻣﻠﻙ ہﻠﻟ ﺗﻌﺎﻟﻰ ﻳﻬﺩﻱ ﻣﻥ ﻳﺷﺎء ﻭ ﺫﻟﻙ ﺭﺩﺍ ﻋﻠﻰ ﺣﻘﺩﻫﻡ ﻋﻠﻰ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻭ‬
‫ﱠ‬
‫ﺍﺳﺗﻧﻛﺎﺭﻫﻡ ﺃﻥ ﻳﺅﺗﻰ ﺍﻟﻣﺳﻠﻣﻭﻥ ﺍﻟﻬﺩﻯ ﻣﻥ ﺩﻭﻧﻬﻡ ) ﺃَﻥْ ُﻳ ْﺅ َﺗ ٰﻰ ﺃَ َﺣ ٌﺩ ِﻣ ْﺛﻝ َ َﻣﺎ ﺃُﻭﺗِﻳ ُﺗ ْﻡ( ﻓﻛﺎﻥ ﺍﻟﺭﺩ )ﻗُﻝْ ﺇِﻥﱠ ﺍ ْﻟ ُﻬﺩ َٰﻯ ُﻫﺩَﻯ ﷲِ(‬
‫ﷲ( ﻓﻬﻭ ﻳﻌﻠﻡ ﻣﻥ ﺍﻷﺣﻕ ﺑﺎﻟﻬﺩﺍﻳﺔ‬ ‫ﺿﻝَ ِﺑ َﻳ ِﺩ ﱠ ِ‬ ‫ﻛﻘﻭﻟﻪ ﺑﻌﺩﻫﺎ) ﻗُﻝْ ﺇِﻥﱠ ﺍ ْﻟ َﻔ ْ‬

‫ﻳﺭ { ﺍﻟﺑﻘﺭﺓ‪۱۲۰‬‬ ‫ﷲ ﻫ َُﻭ ﺍ ْﻟ ُﻬﺩَﻯ‪َ ....‬ﺑ ْﻌ َﺩ ﺍﻟﱠﺫِﻱ ‪َ ....‬ﻣﺎ ﻟَ َﻙ ﻣِﻥَ ﱠ ِ‬

‫ﷲ ﻣِﻥْ َﻭﻟ ﱟِﻲ َﻭ َﻻ َﻧﺻِ ٍ‬ ‫)‪ } (۱۲۰‬ﻗُﻝْ ﺇِﻥﱠ ُﻫﺩَﻯ ﱠ ِ‬
‫ﺽ‪ .....‬ﻣِﻥْ َﺑ ْﻌ ِﺩ َﻣﺎ ‪ .....‬ﺇِ ﱠﻧ َﻙ ﺇِ ًﺫﺍ ﻟَﻣِﻥَ ﺍﻟ ﱠﻅﺎﻟِﻣِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۱٤٥‬‬ ‫ﺎﺑ ٍﻊ ﻗِ ْﺑ َﻠ َﺔ َﺑ ْﻌ ٍ‬
‫ﺿ ُﻬ ْﻡ ِﺑ َﺗ ِ‬
‫} َﻭ َﻣﺎ َﺑ ْﻌ ُ‬
‫ﱠ‬ ‫ٰ‬
‫ﺍﻕ{ ﺍﻟﺭﻋﺩ‪۳۷‬‬ ‫َ‬
‫ﷲ ﻣِﻥْ َﻭﻟ ﱟِﻲ َﻭﻻ َﻭ ٍ‬ ‫} َﻭ َﻛ َﺫﻟِ َﻙ ﺃَ ْﻧ َﺯﻟ َﻧﺎﻩُ ُﺣ ْﻛ ًﻣﺎ َﻋ َﺭﺑِ ّﻳﺎ ‪َ .....‬ﺑ ْﻌ َﺩ َﻣﺎ ‪َ .....‬ﻣﺎ ﻟ َﻙ ﻣِﻥَ ِ‬
‫َ‬ ‫ً‬ ‫ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۲۰‬ﺍﻟﻣﻧﻬﻲ ﻋﻧﻪ ﻫﻭ ﺍﺗﺑﺎﻉ ﻣﻠﺔ ﺍﻟﻳﻬﻭﺩ ﻭ ﺍﻟﻧﺻﺎﺭﻯ ‪ ،‬ﻭ ﺍﺗﺑﺎﻉ ﻣﻠﺗﻬﻡ ﻛﻔﺭ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺷﻳﺭ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ‬
‫ﻳﻣﻧﻊ ﻣﻥ ﺍﻟﻛﻔﺭ ﺑﻠﻔﻅ) ﺍﻟﱠﺫِﻱ( ﻭ ﻫﻭ ﺃﻛﺛﺭ ﺑﻳﺎﻧﺎ ﻭ ﺗﻌﺭﻳﻔﺎ ﻣﻥ ) ﻣﺎ ( ﻭ ﻧﺎﺳﺏ ﺫﻟﻙ ﺃﻳﺿﺎ ﺍﻟﺗﺷﺩﻳﺩ ﻓﻲ ﺍﻟﻭﻋﻳﺩ ﺑﻘﻭﻟﻪ ) َﻣﺎ ﻟَ َﻙ‬
‫ﻳﺭ(‬ ‫ﷲ ﻣِﻥْ َﻭﻟ ﱟِﻲ َﻭ َﻻ َﻧﺻِ ٍ‬ ‫ﻣِﻥَ ﱠ ِ‬
‫ﺃﻣﺎﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱٤٥‬ﻓﺎﻟﻣﻧﻬﻲ ﻋﻧﻪ ﻫﻭ ﺍﺗﺑﺎﻉ ﺃﻫﻭﺍﺋﻬﻡ ﻓﻲ ﺃﻣﺭ ﺍﻟﻘﺑﻠﺔ ﻭ ﻫﻭ ﺑﻌﺽ ﺍﻟﺷﺭﻉ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺷﻳﺭ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ‬
‫ﻳﻣﻧﻊ ﻣﻥ ﺫﻟﻙ ﺑﻠﻔﻅ ) ﻣﺎ( ‪ ،‬ﻭ ﺍﻷﻣﺭ ﻫﻧﺎ ﻳﺑﺩﺃ ﻣﻥ ﺑﻌﺩ ﺗﺣﻭﻳﻝ ﺍﻟﻘﺑﻠﺔ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ ﺑﻠﻔﻅ )ﻣﻥ َﺑ ْﻌ ِﺩ( ﺍﻟﺗﻰ ﺗﻔﻳﺩ ﺍﺑﺗﺩﺍء‬
‫ﺟﺎءﻙ ﻓﻳﻪ ﺍ ْﻟﻌﻠﻡ ﺑﺎ ْﻟﻘﺑﻠﺔ ‪ ،‬ﻭ ﻧﺎﺳﺏ ﺃﻳﺿﺎ ﺍﻟﺗﺧﻔﻳﻑ ﻓﻲ ﺍﻟﻭﻋﻳﺩ ﺑﻘﻭﻟﻪ ) ﺇِ ﱠﻧ َﻙ ﺇِ ًﺫﺍ ﻟَ ِﻥَ‬
‫ﻣ‬ ‫ﺍﻟﻐﺎﻳﺔ ﻷَﻥ ﻣﻌﻧﺎﻩ ‪ :‬ﻣﻥ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻯ َ‬
‫ﻭ ﻓﻲ ﺍﻟﺭﻋﺩ‬ ‫ﺍﻟ ﱠﻅﺎﻟِﻣِﻳﻥَ (‬
‫ﺿ ُﻪ( ﻓﻧﺎﺳﺏ ﺃﻳﺿﺎ‬ ‫‪:‬ﺍﻟﻣﻧﻬﻲ ﻋﻧﻪ ﻫﻭ ﺍﺗﺑﺎﻉ ﺃﻫﻭﺍءﻫﻡ ﻓﻲ ﺍﻟﺑﻌﺽ ﺍﻟﺫﻱ ﻳﻧﻛﺭﻭﻧﻪ ﻟﻘﻭﻟﻪ ﻗﺑﻠﻬﺎ ) َﻭﻣِﻥَ ْﺍﻷَ ْﺣ َﺯﺍ ِ‬
‫ﺏ ﻣَﻥْ ُﻳ ْﻧ ِﻛ ُﺭ َﺑ ْﻌ َ‬
‫‪۱‬‬
‫ﺍﻥ ﻳﺷﻳﺭ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ ﻳﻣﻧﻊ ﻣﻥ ﺫﻟﻙ ﺑﻠﻔﻅ ) ﻣﺎ(‬
‫‪F20‬‬

‫ﺷ َﻔﺎ َﻋ ٌﺔ َﻭ َﻻ ُﻳ ْﺅ َﺧ ُﺫ ِﻣ ْﻧ َﻬﺎ ﻋَﺩْ ﻝ ٌ ‪{....‬ﺍﻟﺑﻘﺭﺓ ‪٤۷‬‬ ‫)‪.... }(۱۲۳,۱۲۲‬۝‪َ ....‬‬

‫ﺷ َﻔﺎ َﻋﺔ ‪ {....‬ﺍﻟﺑﻘﺭﺓ ‪۱۲۳ ،۱۲۲‬‬ ‫ٌ‬ ‫} ‪ ....‬۝‪ِ ....‬ﻣ ْﻧ َﻬﺎ ﻋَﺩْ ﻝ ٌ َﻭﻻَ َﺗﻧ َﻔ ُﻌ َﻬﺎ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :٤۸-٤۷‬ﺍﻟﺧﻁﺎﺏ ﻣﻭﺟﻪ ﻟﻠﻌﻠﻣﺎء ﻭ ﺍﻟﻛﺑﺭﺍء ﻣﻥ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﺍﻟﺫﻳﻥ ﻳﺄﻣﺭﻭﻥ ﺍﻟﻧﺎﺱ ﺑﺎﻟﺑﺭ ﻭ ﻳﺗﻠﻭﻥ ﺍﻟﻛﺗﺎﺏ‬
‫ﻓﻬﺅﻻء ﻛﺎﻥ ﻣﻥ ﺍﻟﻣﻣﻛﻥ ﺃﻥ ﺗﻘﺑﻝ ﺷﻔﺎﻋﺗﻬﻡ ﻓﻲ ﻏﻳﺭﻫﻡ ﻭ ﻟﻛﻥ ﻷﻧﻬﻡ ﻳﻧﺳﻭﻥ ﺃﻧﻔﺳﻬﻡ ﻓﻼ ﺗﻘﺑﻝ ﺷﻔﺎﻋﺗﻬﻡ ﻷﻥ ﺍﻟﺷﻔﺎﻋﺔ‬
‫ﺎﻋ ٌﺔ(‬
‫ﺷ َﻔ َ‬
‫ﺗﻘﺑﻝ ﻣﻥ ﺍﻟﺷﺎﻓﻊ ﻭ ﺗﻧﻔﻊ ﺍﻟﻣﺷﻔﻭﻉ ﻟﻪ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﻗﻭﻟﻪ ) ﻻَ ُﻳ ْﻘ َﺑﻝ ُ ِﻣ ْﻧ َﻬﺎ َ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۱۲۳,۱۲۲‬ﻓﺎﻟﺣﺩﻳﺙ ﻋﻥ ﻋﺎﻣﺔ ﺃﻫﻝ ﺍﻟﻛﺗﺎﺏ ﺍﻟﺫﻳﻥ ﻻ ﻳﺳﺗﻁﻳﻌﻭﻥ ﻓﺩﺍء ﺃﻧﻔﺳﻬﻡ ﻭ ﻻ ﺗﻧﻔﻌﻬﻡ ﺷﻔﺎﻋﺔ‬
‫ﺷ َﻔﺎ َﻋ ٌﺔ(‬
‫ﺍﻟﺷﺎﻓﻌﻳﻥ ﻟﻬﻡ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﻗﻭﻟﻪ) َﻭﻻَ َﺗﻧ َﻔ ُﻌ َﻬﺎ َ‬

‫)‪َ }(۱۲٥‬ﻭ َﻋ ِﻬﺩْ َﻧﺎ ﺇِﻟَﻰ ﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ َﻭﺇِ ْﺳ َﻣﺎﻋِﻳﻝ َ ﺃَﻥ َﻁ ﱢﻬ َﺭﺍ ‪َ .....‬ﻭﺍ ْﻟ َﻌﺎ ِﻛﻔِﻳﻥَ ‪ { .....‬ﺍﻟﺑﻘﺭﺓ‪۱۲٥‬‬
‫ﺷ ْﻳ ًﺋﺎ َﻭ َﻁ ﱢﻬ ْﺭ ‪َ .....‬ﻭﺍ ْﻟ َﻘﺎﺋِﻣِﻳﻥَ ‪َ .....‬ﻭﺃَ ﱢﺫﻥْ ﻓِﻲ ﺍﻟ ﱠﻧ ِ‬
‫ﺎﺱ ﺑِﺎ ْﻟ َﺣ ﱢﺞ { ﺍﻟﺣﺞ‪۲٦‬‬ ‫} ﺃَﻥْ َﻻ ُﺗ ْ‬
‫ﺷ ِﺭﻙْ ﺑِﻲ َ‬
‫ﺳ َﻭﺍ ًء ﺍ ْﻟ َﻌﺎﻛ ُ‬
‫‪۲‬‬
‫ِﻑ ﻓِﻳ ِﻪ( ﻓﻠﻡ ﻳﺣﺗﺞ ﺇﻟﻰ ﺗﻛﺭﺍﺭﻩ‬
‫‪F 21‬‬
‫ﻓﻲ ﺍﻟﺣﺞ ‪ :‬ﺳﺑﻕ ﺫﻛﺭ ﺍﻟﻌﺎﻛﻔﻳﻥ ﻓﻲ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ) َ‬

‫ﺕ ﻣَﻥْ ﺁﻣَﻥَ ِﻣ ْﻧ ُﻬﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱۲٦‬‬ ‫ﺍﺭ ُﺯﻕْ ﺃَﻫْ ﻠَ ُﻪ ﻣِﻥَ ﺍﻟ ﱠﺛ َﻣ َﺭﺍ ِ‬ ‫)‪َ ..... }(۱۲٦‬ﺑﻠَﺩﺍً ‪َ ....‬ﻭ ْ‬
‫ﺻﻧﺎ َﻡ{ ﺇﺑﺭﺍﻫﻳﻡ‪۳٥‬‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﺍﺟﻧ ْﺑﻧِﻲ َﻭ َﺑﻧ ﱠِﻲ ﺃﻥْ ﻧ ْﻌﺑُﺩَ ﺍﻷ ْ‬ ‫ُ‬ ‫} ‪.....‬ﺍ ْﻟ َﺑﻠَ َﺩ ‪َ ....‬ﻭ ْ‬
‫‪۳‬‬
‫‪F2‬‬
‫َ‬ ‫ً‬ ‫َ‬ ‫ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺳﺑﻕ ﻗﻭﻟﻪ ) َﻭﺇِﺫ َﺟ َﻌ ْﻠ َﻧﺎ ﺍ ْﻟ َﺑ ْﻳﺕَ َﻣﺛﺎ َﺑﺔ ﻟِﻠ ﱠﻧ ِ‬
‫ﺎﺱ َﻭﺃ ْﻣ ًﻧﺎ( ﻭ ﺗﻌﺭﻳﻑ ﺍﻟﺑﻳﺕ ﺣﺎﺻﻝ ﻣﻧﻪ ﺗﻌﺭﻳﻑ ﺍﻟﺑﻠﺩ ﺍﻟﺫﻱ ﻫﻭ ﻓﻳﻪ‬
‫ﻓﻠﻡ ﻳﺣﺗﺞ ﺇﻟﻰ ﺗﻌﺭﻳﻑ ﺑﺧﻼﻑ ﺍﻵﻳﺔ ﻓﻲ ﺳﻭﺭﺓ ﺇﺑﺭﺍﻫﻳﻡ ﻓﻬﻲ ﺑﺩﺍﻳﺔ ﺍﻟﺣﺩﻳﺙ ﻭ ﻟﻡ ﻳﺳﺑﻘﻬﺎ ﺗﻌﺭﻳﻑ‬

‫‪۱‬ﺍﻧﻅﺭ ﺩﺭﺓ ﺍﻟﺗﻧﺯﻳﻝ ﺝ‪ ۱‬ﺹ ‪۲۷۰‬‬

‫‪ ۲‬ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪۱‬ﺹ ‪۲۳۳‬‬
‫‪۳‬‬
‫ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪۱‬ﺹ ‪۲۳٤‬‬
‫‪۳۹‬‬
 ‫ﺳﻭﻻً ﱢﻣ ْﻧ ُﻬ ْﻡ َﻳ ْﺗﻠُﻭ َﻋﻠَ ْﻳ ِﻬ ْﻡ ﺁ َﻳﺎﺗِ َﻙ َﻭ ُﻳ َﻌﻠﱢ ُﻣ ُﻬ ُﻡ ‪َ ....‬ﻭ ُﻳ َﺯ ﱢﻛﻳ ِﻬ ْﻡ { ﺍﻟﺑﻘﺭﺓ‪۱۲۹‬‬ ‫)‪َ }(۱۲۹‬ﺭ ﱠﺑ َﻧﺎ َﻭﺍ ْﺑ َﻌ ْﺙ ﻓِﻳ ِﻬ ْﻡ َﺭ ُ‬
‫َ‬
‫ﻭﻻ ِﻣ ْﻧ ُﻛ ْﻡ َﻳ ْﺗﻠُﻭ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﺁ َﻳﺎﺗِ َﻧﺎ َﻭ ُﻳ َﺯ ﱢﻛﻳ ُﻛ ْﻡ َﻭ ُﻳ َﻌﻠﱢ ُﻣ ُﻛ ُﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۱٥۱‬‬
‫ﺳ ً‬ ‫} َﻛ َﻣﺎ ﺃَ ْﺭ َ‬
‫ﺳ ْﻠ َﻧﺎ ﻓِﻳ ُﻛ ْﻡ َﺭ ُ‬
‫ﻭﻻ ﻣِﻥْ ﺃَ ْﻧﻔُﺳِ ِﻬ ْﻡ َﻳ ْﺗﻠُﻭ َﻋﻠَ ْﻳ ِﻬ ْﻡ ﺁَ َﻳﺎﺗِ ِﻪ َﻭ ُﻳ َﺯ ﱢﻛﻳ ِﻬ ْﻡ َﻭ ُﻳ َﻌﻠﱢ ُﻣ ُﻬ ُﻡ ‪{....‬ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱٦٤‬‬ ‫ﺳ ً‬‫}ﺇِ ْﺫ َﺑ َﻌ َﺙ ﻓِﻳ ِﻬ ْﻡ َﺭ ُ‬
‫َ‬
‫ﻭﻻ ِﻣ ْﻧ ُﻬ ْﻡ َﻳ ْﺗﻠُﻭ َﻋﻠَ ْﻳ ِﻬ ْﻡ ﺁ َﻳﺎﺗِ ِﻪ َﻭ ُﻳ َﺯ ﱢﻛﻳ ِﻬ ْﻡ َﻭ ُﻳ َﻌﻠﱢ ُﻣ ُﻬ ُﻡ ‪ {....‬ﺍﻟﺟﻣﻌﺔ‪۲‬‬
‫ﺳ ً‬ ‫ُ‬
‫}ﻫ َُﻭﺍﻟﱠﺫِﻱ َﺑ َﻌ َﺙ ﻓِﻲ ْﺍﻷ ﱢﻣﻳﱢﻳﻥَ َﺭ ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ ۱۲۹‬ﻟﻣﺎ ﻛﺎﻥ ﺍﻟﻛﻼﻡ ﻋﻠﻰ ﻟﺳﺎﻥ ﺇﺑﺭﺍﻫﻳﻡ ﻭ ﺇﺳﻣﺎﻋﻳﻝ ﻋﻠﻳﻬﻣﺎ ﺍﻟﺳﻼﻡ ﺗﻘﺩﻡ ﺍﻟﺗﻌﻠﻳﻡ ﻋﻠﻰ ﺍﻟﺗﺯﻛﻳﺔ ‪ ،‬ﺃﻣﺎ ﻓﻲ‬
‫ﺑﺎﻗﻲ ﺍﻟﺳﻭﺭ ﻓﺎﻟﻛﻼﻡ ﻣﻥ ﷲ ﻣﺑﺎﺷﺭﺓ ﻓﺗﻘﺩﻣﺕ ﺍﻟﺗﺯﻛﻳﺔ ﻋﻠﻰ ﺍﻟﺗﻌﻠﻳﻡ ﻷﻥ ﻣﻬﻣﺔ ﺍﻷﻧﺑﻳﺎء ﻓﻲ ﺍﻷﺳﺎﺱ ﻫﻲ ﺍﻟﺗﻌﻠﻳﻡ ﻭ ﺍﻟﺗﺑﻠﻳﻎ‬
‫ٰ‬
‫ﷲ َﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ َﻣﺎ َﺯ َﻛ ٰﻰ ِﻣ ْﻧ ُﻛ ْﻡ ﻣِﻥْ ﺃَ َﺣ ٍﺩ ﺃَﺑَﺩً ﺍ َﻭﻟَﻛِﻥﱠ ﱠ َ‬
‫ﷲ‬ ‫ﺿﻝ ُ ﱠ ِ‬
‫ﺃﻣﺎ ﺍﻟﺗﺯﻛﻳﺔ ﻓﻬﻲ ﻣﻥ ﻋﻧﺩ ﷲ ﺳﺑﺣﺎﻧﻪ ﻭ ﺗﻌﺎﻟﻰ ) َﻭﻟَ ْﻭ َﻻ َﻓ ْ‬
‫ﺷﺎ ُء(ﺍﻟﻧﻭﺭ‪۲۱‬‬ ‫ُﻳ َﺯ ﱢﻛﻲ ﻣَﻥْ َﻳ َ‬
‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﷲ ﺳﺑﺣﺎﻧﻪ ﻭ ﺗﻌﺎﻟﻰ ﻳﻣﺗﻥ ﻋﻠﻰ ﺍﻟﻣﺅﻣﻧﻳﻥ ﺑﺄﻥ ﺑﻌﺙ ﻓﻳﻬﻡ ﺭﺳﻭﻻ ﻭ ﻣﻥ ﺗﻣﺎﻡ ﺍﻟﻧﻌﻣﺔ ﺃﻥ ﻛﺎﻥ ﺫﻟﻙ ﺍﻟﺭﺳﻭﻝ‬
‫ﻣﻥ ﺃﻧﻔﺳﻬﻡ ﻓﻬﻭ ﺷﺩﻳﺩ ﺍﻟﺻﻠﺔ ﺑﻬﻡ ﻟﺫﻟﻙ ﻧﺎﺳﺏ ﺃﻥ ﻳﻘﻭﻝ ) ﻣِﻥْ ﺃَ ْﻧﻔُﺳِ ِﻬ ْﻡ(‬

‫ﺍﺻ َﻁ َﻔ ْﻳ َﻧﺎﻩُ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ ‪....‬۝ ﺇِ ْﺫ َﻗﺎﻝ َ ﻟَ ُﻪ َﺭ ﱡﺑ ُﻪ ﺃَ ْﺳﻠِ ْﻡ{ﺍﻟﺑﻘﺭﺓ‪۱۳۰‬‬ ‫ﺳ ُﻪ َﻭﻟَ َﻘ ِﺩ ْ‬‫ﺳﻔِ َﻪ َﻧ ْﻔ َ‬ ‫)‪ }(۱۳۰‬ﺇِﻻﱠ َﻣﻥ َ‬
‫ً‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺳ َﻧﺔ ‪....‬۝ ﺛ ﱠﻡ ﺃ ْﻭ َﺣ ْﻳ َﻧﺎ ﺇِﻟَ ْﻳ َﻙ ﺃ ِﻥ ﺍ ﱠﺗ ِﺑ ْﻊ ِﻣﻠﱠﺔ ﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ َﺣﻧِﻳﻔﺎ {ﺍﻟﻧﺣﻝ‪۱۲۲‬‬ ‫ً‬ ‫} َﻭﺁ َﺗ ْﻳ َﻧﺎﻩُ ﻓِﻲ ﺍ ْﻟ ﱡﺩ ْﻧ َﻳﺎ َﺣ َ‬
‫ﺎﺏ َﻭﺁ َﺗ ْﻳ َﻧﺎ ُﻩ ﺃَ ْﺟ َﺭ ُﻩ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ ‪....‬۝ َﻭﻟُﻭ ًﻁﺎ ﺇِ ْﺫ َﻗﺎﻝ َ ﻟِ َﻘ ْﻭ ِﻣ ِﻪ{ﺍﻟﻌﻧﻛﺑﻭﺕ‪۲۷‬‬‫َ‬ ‫َ‬
‫ﺗ‬ ‫ﻛ‬
‫ِ‬ ‫ْ‬
‫ﻟ‬ ‫ﺍ‬ ‫} َﻭ َﺟ َﻌ ْﻠ َﻧﺎ ﻓِﻲ ُﺫ ﱢﺭ ﱠﻳﺗِ ِﻪ ﺍﻟ ﱡﻧ ُ ﱠ َ‬
‫ﻭ‬ ‫َ‬
‫ﺓ‬ ‫ﻭ‬‫ﺑ‬

‫ﻭﺏ ‪ ...‬ﺇِ ْﺫ َﻗﺎﻝ َ ﻟِ َﺑﻧِﻳ ِﻪ َﻣﺎ َﺗ ْﻌ ُﺑﺩُﻭﻥَ ﻣِﻥ َﺑ ْﻌﺩِﻱ {ﺍﻟﺑﻘﺭﺓ‪۱۳۳‬‬ ‫ﺿ َﺭ َﻳ ْﻌ ُﻘ َ‬‫ﺷﻬَﺩَ ﺍء ﺇِ ْﺫ َﺣ َ‬ ‫)‪}(۱۳۳‬ﺃَ ْﻡ ُﻛﻧ ُﺗ ْﻡ ُ‬
‫ْ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬
‫ﺿ َﺭ ﺃ َﺣ َﺩ ُﻛ ُﻡ ‪ ...‬ﺇِﻥ َﺗ َﺭ َﻙ َﺧ ْﻳﺭﺍً ﺍﻟ َﻭﺻِ ﱠﻳﺔ ﻟِﻠ َﻭﺍﻟِ َﺩ ْﻳ ِﻥ َﻭﺍﻷﻗ َﺭﺑِﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪۱۸۰‬‬ ‫َ‬ ‫َ‬
‫} ُﻛﺗ َِﺏ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﺇِﺫﺍ َﺣ َ‬
‫ﺿ َﺭ ﺃَ َﺣﺩَ ُﻫ ُﻡ ‪َ ...‬ﻗﺎﻝ َ ﺇِ ﱢﻧﻲ ُﺗ ْﺑﺕُ ﺍﻵﻥَ {ﺍﻟﻧﺳﺎء‪۱۸‬‬ ‫ﺕ َﺣ ﱠﺗﻰ ﺇِ َﺫﺍ َﺣ َ‬ ‫ﺕ ﺍﻟ ﱠﺗ ْﻭ َﺑ ُﺔ ﻟِﻠﱠﺫِﻳﻥَ َﻳ ْﻌ َﻣﻠُﻭﻥَ ﺍﻟ ﱠ‬
‫ﺳ ﱢﻳ َﺋﺎ ِ‬ ‫ﺳ ِ‬‫} َﻭﻟَ ْﻳ َ‬
‫ﺍﻥ {ﺍﻟﻣﺎﺋﺩﺓ‪۱۰٦‬‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺎﻥ ﺫ َﻭﺍ ﻋَﺩْ ٍﻝ ﱢﻣﻧﻛ ْﻡ ﺃ ْﻭ ﺁﺧ َﺭ ِ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬
‫ﺿ َﺭ ﺃ َﺣ َﺩﻛ ُﻡ ‪ ...‬ﺣِﻳﻥَ ﺍﻟ َﻭﺻِ ﱠﻳ ِﺔ ﺍﺛﻧ ِ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬
‫ﺷﻬَﺎﺩَ ﺓ َﺑ ْﻳﻧِﻛ ْﻡ ﺇِﺫﺍ َﺣ َ‬ ‫} َ‬
‫ﺳﻠ ُ َﻧﺎ َﻭ ُﻫ ْﻡ ﻻَ ُﻳ َﻔ ﱢﺭ ُﻁﻭﻥَ {ﺍﻷﻧﻌﺎﻡ‪٦۱‬‬ ‫َ‬ ‫ً‬
‫} َﻭ ُﻳ ْﺭﺳِ ﻝ ُ َﻋﻠَ ْﻳ ُﻛﻡ َﺣ َﻔ َﻅﺔ َﺣ ﱠﺗ َﻰ ﺇِ َﺫﺍ َﺟﺎء ﺃ َﺣﺩَ ُﻛ ُﻡ ‪َ ...‬ﺗ َﻭ ﱠﻓ ْﺗ ُﻪ ُﺭ ُ‬
‫ﻭﻥ {ﺍﻟﻣﺅﻣﻧﻭﻥ‪۹۹‬‬ ‫ﺍﺭ ِﺟ ُﻌ ِ‬‫} َﺣ ﱠﺗﻰ ﺇِ َﺫﺍ َﺟﺎء ﺃَ َﺣ َﺩ ُﻫ ُﻡ ‪َ ...‬ﻗﺎﻝ َ َﺭ ﱢﺏ ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۸۰‬ﻣﺩﺍﺭ ﺍﻵﻳﺔ ﺣﻭﻝ ﺍﻟﻭﺻﻳﺔ ﻭ ﻟﻣﻥ ﺗﻛﻭﻥ ﻟﺫﻟﻙ ﻗﺎﻝ ) ﻟِ ْﻠ َﻭﺍﻟِ َﺩ ْﻳ ِﻥ َﻭﺍﻷ ْﻗ َﺭ ِﺑﻳﻥَ (‬
‫‪۱‬‬
‫ﺎﻥ َﺫ َﻭﺍ ﻋَﺩْ ٍﻝ(‬ ‫ﺃﻣﺎ ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :‬ﻓﻣﺩﺍﺭ ﺍﻵﻳﺔ ﺣﻭﻝ ﺍﻟﺷﻬﻭﺩ ﻋﻠﻰ ﺍﻟﻭﺻﻳﺔ ﻟﺫﻟﻙ ﻗﺎﻝ ) ﺍ ْﺛ َﻧ ِ‬
‫‪F23‬‬

‫ﻓﻲ ﺟﻣﻳﻊ ﺍﻵﻳﺎﺕ ﻋﺩﺍ ﺍﻷﻧﻌﺎﻡ ﻭ ﺍﻟﻣﺅﻣﻧﻭﻥ ‪ُ :‬ﻳﺳﺗﻌﻣﻝ ﺣﺿﻭﺭ ﺍﻟﻣﻭﺕ ﻓﻲ ﺍﻷﺣﻛﺎﻡ ﻭﺍﻟﻭﺻﺎﻳﺎ ﻭﻛﺄﻥ ﺍﻟﻣﻭﺕ ﻫﻭ ﻣﻥ ﺟﻣﻠﺔ‬
‫ﺍﻟﺷﻬﻭﺩ ﻓﺎﻵﻳﺎﺕ ﻻ ﺗﺗﺣﺩﺙ ﻋﻥ ﺍﻟﻣﻭﺕ ﻧﻔﺳﻪ ﺃﻭ ﺃﺣﻭﺍﻝ ﺍﻟﻧﺎﺱ ﻓﻲ ﺍﻟﻣﻭﺕ ﻓﺎﻟﻛﻼﻡ ﻫﻭ ﻓﻲ ﺍﻷﺣﻛﺎﻡ ﻭﺍﻟﻭﺻﺎﻳﺎ )ﺇﻥ ﺗﺭﻙ ﺧﻳﺭﺍً‬
‫ﺍﻟﻭﺻﻳﺔ( ‪،‬ﻭﻭﺻﻳﺔ ﻳﻌﻘﻭﺏ ﻷﺑﻧﺎﺋﻪ ﺑﻌﺑﺎﺩﺓ ﷲ ﺍﻟﻭﺍﺣﺩ ‪،‬ﻭﻓﻲ ﺣﻛﻡ ﺍﻟﺗﻭﺑﺔ ﻭ ﺃﻭﺍﻧﻬﺎ‬
‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺍﻷﻧﻌﺎﻡ ﻭ ﺍﻟﻣﺅﻣﻧﻭﻥ ‪ :‬ﻓﻳﺳﺗﻌﻣﻝ ﻣﺟﻲء ﺍﻟﻣﻭﺕ ﻓﻲ ﺍﻟﻛﻼﻡ ﻋﻥ ﺍﻟﻣﻭﺕ ﻧﻔﺳﻪ ﺃﻭ ﺃﺣﻭﺍﻝ ﺍﻟﻧﺎﺱ ﻓﻲ ﺍﻟﻣﻭﺕ ﻭﻓﻳﻣﺎ‬
‫‪۲‬‬
‫ﺑﻌﺩﻩ‬ ‫‪F24‬‬

‫ﺎﺭﻯ َﺗ ْﻬ َﺗﺩُﻭ ْﺍ{ ﺍﻟﺑﻘﺭﺓ‪۱۳٤‬‬ ‫)‪......} (۱۳٤‬۝ َﻭ َﻗﺎﻟُﻭ ْﺍ ُﻛﻭ ُﻧﻭ ْﺍ ﻫُﻭﺩﺍً ﺃَ ْﻭ َﻧ َ‬
‫ﺻ َ‬
‫ﺳ َﻔ َﻬﺎ ُء ﻣِﻥَ ﺍﻟ ﱠﻧ ِ‬
‫ﺎﺱ َﻣﺎ َﻭ ﱠﻻ ُﻫ ْﻡ ﻋَﻥْ ﻗِ ْﺑﻠَﺗِ ِﻬ ُﻡ ﺍﻟﱠﺗِﻲ َﻛﺎ ُﻧﻭﺍ َﻋﻠَ ْﻳ َﻬﺎ{ ﺍﻟﺑﻘﺭﺓ ‪۱٤۱‬‬ ‫ﺳ َﻳﻘُﻭﻝ ُ ﺍﻟ ﱡ‬ ‫}‪......‬۝ َ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻔﺎﻅ ﺹ ‪۷۰‬‬

‫‪ ۲‬ﺍﻧﻅﺭ ﺃﺳﺋﻠﺔ ﺑﻳﺎﻧﻳﺔ ﺹ ‪۱۹۲‬‬
‫‪٤۰‬‬
٤۱
٤۲
 ‫ﺎﺭﻯ َﺗ ْﻬ َﺗﺩُﻭ ْﺍ ﻗُﻝْ َﺑﻝْ ِﻣﻠﱠ َﺔ ﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ َﺣﻧِﻳﻔﺎ ً َﻭ َﻣﺎ َﻛﺎﻥَ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۱۳٥‬‬ ‫ﺻ َ‬‫)‪َ }(۱۳٥‬ﻭ َﻗﺎﻟُﻭ ْﺍ ُﻛﻭ ُﻧﻭ ْﺍ ﻫُﻭﺩﺍً ﺃَ ْﻭ َﻧ َ‬
‫ﺻ َﺭﺍﻧِ ّﻳﺎ ً َﻭﻟَﻛِﻥ َﻛﺎﻥَ َﺣﻧِﻳﻔﺎ ً ﱡﻣ ْﺳﻠِﻣﺎ ً َﻭ َﻣﺎ َﻛﺎﻥَ ‪{ ....‬ﺁﻝ ﻋﻣﺭﺍﻥ‪٦۷‬‬ ‫} َﻣﺎ َﻛﺎﻥَ ﺇِ ْﺑ َﺭﺍﻫِﻳ ُﻡ َﻳ ُﻬﻭ ِﺩ ّﻳﺎ ً َﻭﻻَ َﻧ ْ‬
‫ﷲ ُ َﻓﺎ ﱠﺗ ِﺑ ُﻌﻭ ْﺍ ِﻣ ﱠﻠ َﺔ ﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ َﺣﻧِﻳﻔﺎ ً َﻭ َﻣﺎ َﻛﺎﻥَ ‪{ ....‬ﺁﻝ ﻋﻣﺭﺍﻥ‪۹٥‬‬ ‫}ﻗُﻝْ ﺻَﺩَ ﻕَ ّ‬
‫ِﻳﻡ ﺩِﻳﻧﺎ ً ﻗِ َﻳﻣﺎ ً ﱢﻣﻠﱠ َﺔ ﺇ ِ ْﺑ َﺭﺍﻫِﻳ َﻡ َﺣﻧِﻳﻔﺎ ً َﻭ َﻣﺎ َﻛﺎﻥَ ‪{ ....‬ﺍﻷﻧﻌﺎﻡ‪۱٦۱‬‬
‫}ﻗُﻝْ ﺇِ ﱠﻧﻧِﻲ َﻫ َﺩﺍﻧِﻲ َﺭ ﱢﺑﻲ ﺇِﻟَﻰ ﺻِ َﺭﺍﻁٍ ﱡﻣ ْﺳ َﺗﻘ ٍ‬
‫ﻟ َﺣﻧِﻳﻔﺎ ً َﻭﻟَ ْﻡ َﻳ ُﻙ ‪{ ....‬ﺍﻟﻧﺣﻝ‪۱۲۰‬‬ ‫}ﺇِﻥﱠ ﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ َﻛﺎﻥَ ﺃ ُ ﱠﻣ ًﺔ َﻗﺎﻧِﺗﺎ ً ِ ّ ِ‬
‫} ُﺛ ﱠﻡ ﺃَ ْﻭ َﺣ ْﻳ َﻧﺎ ﺇِﻟَ ْﻳ َﻙ ﺃَ ِﻥ ﺍ ﱠﺗ ِﺑ ْﻊ ِﻣﻠﱠ َﺔ ﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ َﺣﻧِﻳﻔﺎ ً َﻭ َﻣﺎ َﻛﺎﻥَ ‪{ ....‬ﺍﻟﻧﺣﻝ‪۱۲۳‬‬
‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :٦۷‬ﻟﻣﺎ ﻧﻔﻰ ﻋﻥ ﺇﺑﺭﺍﻫﻳﻡ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ﺍﻟﻳﻬﻭﺩﻳﺔ ﻭ ﺍﻟﻧﺻﺭﺍﻧﻳﺔ ﺃﺛﺑﺕ ﻟﻪ ﺍﻹﺳﻼﻡ ﺍﻟﺫﻱ ﻫﻭ ﺩﻳﻥ ﺍﻟﺭﺳﻝ‬
‫ﺟﻣﻳﻌﺎ ﻓﻘﺎﻝ ) َﺣﻧِﻳﻔﺎ ً ﱡﻣ ْﺳﻠِﻣﺎ ً(‬
‫ً‬ ‫ُ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﻧﺣﻝ ‪ :۱۲۰‬ﻟﻣﺎ ﻗﺎﻝ )ﺇِﻥﱠ ﺇِ ْﺑ َﺭﺍﻫِﻳ َﻡ ﻛﺎﻥَ ﺃ ﱠﻣﺔ( ‪ -‬ﺃﻱ ﺇﻣﺎﻣﺎ ﻗﺩﻭﺓ ﺟﺎﻣﻌﺎ ﻟﺧﺻﺎﻝ ﺍﻟﺧﻳﺭ‪ -‬ﻓﺑﺎﻟﻎ ﻓﻲ ﻣﺩﺣﻪ ‪ ،‬ﺑﺎﻟﻎ ﺃﻳﺿﺎ ﻓﻲ‬
‫ﺷﺭﻛﻳﻥ(‬ ‫ﻧﻔﻲ ﺍﻟﺷﺭﻙ ﻋﻧﻪ ﺑﺣﺫﻑ ﺍﻟﻧﻭﻥ ﻣﻥ ﻛﻠﻣﺔ )ﻳﻛﻥ( ﻓﻘﺎﻝ ) َﻭﻟَ ْﻡ َﻳ ُﻙ ﻣﻥ ﺍ ْﻟ ُﻣ ْ‬
‫‪۱‬‬
‫‪25F‬‬‫)‪(۱۳٦‬‬
‫ﺁﻝ ﻋﻣﺭﺍﻥ ‪۸٤‬‬ ‫ﺍﺍﻟﺑﻘﺭﺓ ‪۱۳٦‬‬
‫ﻟ{‬ ‫} ﻗُﻝْ َﻧﱠﺎ ﺑِﺎہﻠ ِ‬ ‫} ﻗُﻭﻟُﻭﺍ ﺁ َﻣ ﱠﻧﺎ ِﺑﺎﻟِ{‬
‫َ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﺍﻟﺣﺩﻳﺙ ﻋﻥ ﺍﻟﻧﺑﻳﻳﻥ ﺧﺎﺻﺔ ﻟﻘﻭﻟﻪ ﻗﺑﻠﻬﺎ) َﻭﺇِﺫ ﺃﺧﺫ ﷲُ ﻣِﻳﺛﺎﻕَ‬ ‫ﺍﻟﺣﺩﻳﺙ ﻣﻭﺟﻪ ﻟﻠﻣﺅﻣﻧﻳﻥ ﻋﻣﻭﻣﺎ ﻟﻘﻭﻟﻪ ﻗﺑﻠﻬﺎ ) َﻭ َﻗﺎﻟُﻭﺍ‬
‫ﺍﻟ ﱠﻧ ِﺑﻳﱢﻳﻥَ ( ﻓﻧﺎﺳﺏ ﺃﻥ ﺗﺄﺗﻲ )ﻗُ ْﻝ( ﻣﻭﺟﻬﺎ ﺍﻟﺧﻁﺎﺏ ﻟﻠﻧﺑﻲ ﺻﻠﻰ‬ ‫ﺎﺭ ٰﻯ( ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ) ﻗُﻭﻟُﻭﺍ(‬ ‫ﺻ َ‬‫ُﻛﻭ ُﻧﻭﺍ ﻫُﻭ ًﺩﺍ ﺃَ ْﻭ َﻧ َ‬
‫ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬ ‫ﻣﻭﺟﻬﺎ ﺍﻟﺧﻁﺎﺏ ﻟﻠﻣﺅﻣﻧﻳﻥ‬
‫} َﻭ َﻣﺎ ﺃ ْﻧ ِﺯﻝ َ َﻋﻠَ ْﻳ َﻧﺎ َﻭ َﻣﺎ ﺃ ْﻧ ِﺯﻝ َ ﻋﻠﻰ ‪{....‬‬ ‫} َﻭ َﻣﺎ ﺃ ْﻧ ِﺯﻝ َ ﺇِﻟَ ْﻳ َﻧﺎ َﻭ َﻣﺎ ﺃ ْﻧ ِﺯﻝ َ ﺇِﻟَﻰ ‪{....‬‬
‫ﺍﻟﻭﺣﻲ ﻳﻧﺯﻝ ﻋﻠﻰ ﺍﻟﻧﺑﻳﻳﻥ ﻓﻧﺎﺳﺏ ) َﻋﻠَ ْﻳ َﻧﺎ (‬ ‫ﺍﻟﻭﺣﻲ ﻻ ﻳﻧﺯﻝ ﻋﻠﻰ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻭ ﺇﻧﻣﺎ ﻳﺻﻝ ﺇﻟﻳﻬﻡ ﻋﻥ‬
‫ﻁﺭﻳﻕ ﺍﻟﻧﺑﻳﻳﻥ ﻓﻧﺎﺳﺏ) ﺇِﻟَ ْﻳ َﻧﺎ(‬
‫ﺳ ٰﻰ َﻭﺍﻟ ﱠﻧﺑِﻳﱡﻭﻥَ {‬‫ﺳ ٰﻰ َﻭﻋِﻳ َ‬ ‫} َﻭ َﻣﺎ ﺃﻭﺗ َِﻲ ُﻣﻭ َ‬ ‫ِﻳﺳ ٰﻰ َﻭ َﻣﺎ ﺃﻭﺗ َِﻲ ﺍﻟﻧﺑِﻳﱡﻭﻥَ {‬
‫ﱠ‬ ‫ﺳ ٰﻰ َﻭﻋ َ‬ ‫} َﻭ َﻣﺎ ﺃﻭﺗ َِﻲ ُﻣﻭ َ‬
‫ﻟﻡ ﻳﺣﺗﺞ ﻟﻠﺗﻛﺭﺍﺭ ﻟﺗﻧﺯﻩ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ ﻋﻥ‬ ‫ﻋﻧﺩ ﺍﻟﺣﺩﻳﺙ ﻋﻥ ﺍﻟﻣﺅﻣﻧﻳﻥ ﺃﻛﺩ ﺇﻳﻣﺎﻧﻬﻡ ﺑﻣﺎ ﺃﻭﺗﻲ‬
‫ﺍﻟﺗﻔﺭﻳﻕ ﺑﻳﻥ ﺍﻟﺭﺳﻝ‬ ‫ﺍﻟﻧﺑﻳﻭﻥ ﻭ ﻋﺩﻡ ﺗﻔﺭﻳﻘﻬﻡ ﺑﻳﻧﻬﻡ ﺑﺗﻛﺭﺍﺭ ﻟﻔﻅ ) َﻭ َﻣﺎ ﺃُﻭﺗ َِﻲ(‬
‫} َﻭﻣَﻥْ َﻳ ْﺑ َﺗ ِﻎ َﻏ ْﻳ َﺭ ْﺍﻹِ ْﺳ َﻼ ِﻡ ﺩِﻳ ًﻧﺎ{‬ ‫} َﻓﺈِﻥْ ﺁ َﻣ ُﻧﻭﺍ ِﺑ ِﻣ ْﺛ ِﻝ َﻣﺎ ﺁ َﻣ ْﻧ ُﺗ ْﻡ ِﺑ ِﻪ َﻓ َﻘ ِﺩ ﺍﻫْ َﺗﺩ َْﻭﺍ{‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﺫﻱ ﺟﺎء ﺑﻪ ﺍﻟﻧﺑﻲ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ‬ ‫ﺍﺳﺗﻣﺭﺍﺭﺍ ﻟﺗﻭﺟﻳﻪ ﺍﻟﺧﻁﺎﺏ ﻟﻠﻣﺅﻣﻧﻳﻥ‬

‫ﺎﺭ ٰﻯ َﺗ ْﻬ َﺗﺩُﻭﺍ{ ﺍﻟﺑﻘﺭﺓ ‪۱۳٤‬‬ ‫)‪.....}(۱٤۱‬۝ َﻭ َﻗﺎﻟُﻭﺍ ُﻛﻭ ُﻧﻭﺍ ﻫُﻭ ًﺩﺍ ﺃَ ْﻭ َﻧ َ‬
‫ﺻ َ‬
‫ﺳ َﻔ َﻬﺎء ﻣِﻥَ ﺍﻟ ﱠﻧ ِ‬
‫ﺎﺱ َﻣﺎ َﻭﻻﱠ ُﻫ ْﻡ َﻋﻥ ﻗِ ْﺑﻠَﺗِ ِﻬ ُﻡ ﺍﻟﱠﺗِﻲ َﻛﺎ ُﻧﻭ ْﺍ َﻋﻠَ ْﻳ َﻬﺎ{ ﺍﻟﺑﻘﺭﺓ ‪۱٤۱‬‬ ‫ﺳ َﻳﻘُﻭﻝ ُ ﺍﻟ ﱡ‬‫}‪.....‬۝ َ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪۱‬ﺹ‪۲۳۹‬‬

‫‪٤۳‬‬
 ‫)‪(۱٤۳‬‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ً‬ ‫َ‬ ‫ُ‬
‫ﺳﻭﻝ ُ َﻋﻠ ْﻳﻛ ْﻡ ﺷ ِﻬﻳﺩﺍ َﻭ َﻣﺎ َﺟ َﻌﻠﻧﺎ ﺍﻟﻘِ ْﺑﻠﺔ {ﺍﻟﺑﻘﺭﺓ‪۱٤۳‬‬ ‫َ‬ ‫ﺍﻟﺭ ُ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬
‫ﺳﻁﺎ ﻟﺗﻛﻭﻧﻭﺍ ‪َ ....‬ﻭ َﻳﻛﻭﻥَ ﱠ‬‫ُ‬ ‫َ‬ ‫ﱢ‬ ‫ً‬ ‫ً‬ ‫ُ‬
‫} َﻭ َﻛ َﺫﻟِ َﻙ َﺟ َﻌﻠﻧﺎﻛ ْﻡ ﺃ ﱠﻣﺔ َﻭ َ‬
‫ُ‬ ‫َ‬ ‫ْ‬
‫ﺍﻟﺯ َﻛﺎ َﺓ‬
‫ﺍﻟﺻ َﻼ َﺓ َﻭﺁ ُﺗﻭﺍ ﱠ‬ ‫َ‬
‫ﺷ ِﻬﻳﺩﺍً َﻋ َﻠ ْﻳ ُﻛ ْﻡ َﻭ َﺗ ُﻛﻭ ُﻧﻭﺍ ‪َ ....‬ﻓﺄﻗِﻳ ُﻣﻭﺍ ﱠ‬
‫ﺳﻭﻝ ُ َ‬ ‫ﺳ ﱠﻣﺎ ُﻛ ُﻡ ﺍ ْﻟ ُﻣ ْﺳﻠِﻣﻳﻥَ ﻣِﻥ َﻗ ْﺑﻝ ُ َﻭﻓِﻲ ﻫ ََﺫﺍ ﻟِ َﻳ ُﻛﻭﻥَ ﱠ‬
‫ﺍﻟﺭ ُ‬ ‫}ﻫ َُﻭ َ‬
‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﺎہﻠﻟ ﻫ َُﻭ َﻣ ْﻭﻻﻛ ْﻡ ﻓﻧ ِْﻌ َﻡ ﺍﻟ َﻣ ْﻭﻟﻰ َﻭﻧ ِْﻌ َﻡ ﺍﻟﻧﺻِ ﻳ ُﺭ {ﺍﻟﺣﺞ‪۷۸‬‬ ‫ﱠ‬
‫ﺍﻋ َﺗﺻِ ُﻣﻭﺍ ِ‬ ‫َﻭ ْ‬

‫ﺷ ْﻁ َﺭﻩُ َﻭﺇِﻥﱠ ﺍ ﱠﻟﺫِﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪۱٤٤‬‬ ‫ﺙ َﻣﺎ ُﻛﻧ ُﺗ ْﻡ َﻓ َﻭﻟﱡﻭ ْﺍ ُﻭ ُﺟ ِﻭ َﻫ ُﻛ ْﻡ َ‬

‫ﺿﺎﻫَﺎ‪َ .....‬ﻭ َﺣ ْﻳ ُ‬ ‫)‪َ }(۱٤٤‬ﻓ َﻠ ُﻧ َﻭﻟﱢ َﻳ ﱠﻧ َﻙ ﻗِ ْﺑﻠَ ًﺔ َﺗ ْﺭ َ‬
‫ُ‬ ‫َ‬ ‫ّ‬ ‫ْ‬ ‫َ‬
‫ﺙ َﺧ َﺭ ْﺟﺕَ ‪َ .....‬ﻭﺇِﻧ ُﻪ ﻟﻠ َﺣﻕﱡ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ َﻭ َﻣﺎ ﷲ ُ ﺑِﻐﺎﻓ ٍِﻝ َﻋ ﱠﻣﺎ ﺗ ْﻌ َﻣﻠﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۱٤۹‬‬
‫َ‬ ‫ﱠ‬ ‫} َﻭﻣِﻥْ َﺣ ْﻳ ُ‬
‫ٌ‬ ‫ﺷ ْﻁ َﺭﻩُ ﻟِ َﺋﻼﱠ َﻳ ُﻛﻭﻥَ ﻟِﻠ ﱠﻧ ِ‬
‫ﺎﺱ َﻋﻠَ ْﻳ ُﻛ ْﻡ ُﺣ ﱠﺟﺔ{ﺍﻟﺑﻘﺭﺓ‪۱٥۰‬‬ ‫ﺙ َﻣﺎ ُﻛﻧ ُﺗ ْﻡ َﻓ َﻭﻟﱡﻭ ْﺍ ُﻭ ُﺟﻭ َﻫ ُﻛ ْﻡ َ‬ ‫ﺙ َﺧ َﺭ ْﺟﺕَ ‪َ .....‬ﻭ َﺣ ْﻳ ُ‬ ‫} َﻭﻣِﻥْ َﺣ ْﻳ ُ‬

‫ﻳﺭ{ﺍﻟﺑﻘﺭﺓ‪۱۲۰‬‬ ‫ﷲ ﻣِﻥ َﻭﻟ ﱟِﻲ َﻭﻻَ َﻧﺻِ ٍ‬ ‫ﷲ ﻫ َُﻭ ﺍ ْﻟ ُﻬﺩَﻯ‪َ .....‬ﺑ ْﻌ َﺩ ﺍﻟﱠﺫِﻱ ‪َ .....‬ﻣﺎ َﻟ َﻙ ﻣِﻥَ ّ ِ‬ ‫)‪ }(۱٤٥‬ﻗُﻝْ ﺇِﻥﱠ ُﻫﺩَﻯ ّ ِ‬
‫ﺽ‪ .....‬ﻣِﻥْ َﺑ ْﻌ ِﺩ َﻣﺎ ‪ .....‬ﺇِ ﱠﻧ َﻙ ﺇِ ًﺫﺍ ﻟَﻣِﻥَ ﺍﻟ ﱠﻅﺎﻟِﻣِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۱٤٥‬‬ ‫ﺎﺑ ٍﻊ ﻗِ ْﺑﻠَ َﺔ َﺑ ْﻌ ٍ‬
‫ﺿ ُﻬ ْﻡ ِﺑ َﺗ ِ‬
‫} َﻭ َﻣﺎ َﺑ ْﻌ ُ‬
‫ﱠ‬ ‫ٰ‬
‫ﺍﻕ{ ﺍﻟﺭﻋﺩ‪۳۷‬‬ ‫َ‬
‫ﷲ ﻣِﻥْ َﻭﻟ ﱟِﻲ َﻭﻻ َﻭ ٍ‬ ‫} َﻭ َﻛ َﺫﻟِ َﻙ ﺃَ ْﻧ َﺯﻟ َﻧﺎﻩُ ُﺣ ْﻛ ًﻣﺎ َﻋ َﺭﺑِ ّﻳﺎ ‪َ .....‬ﺑ ْﻌ َﺩ َﻣﺎ ‪َ .....‬ﻣﺎ ﻟ َﻙ ﻣِﻥَ ِ‬
‫َ‬ ‫ً‬ ‫ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۲۰‬ﺍﻟﻣﻧﻬﻲ ﻋﻧﻪ ﻫﻭ ﺍﺗﺑﺎﻉ ﻣﻠﺔ ﺍﻟﻳﻬﻭﺩ ﻭ ﺍﻟﻧﺻﺎﺭﻯ ‪ ،‬ﻭ ﺍﺗﺑﺎﻉ ﻣﻠﺗﻬﻡ ﻛﻔﺭ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺷﻳﺭ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ‬
‫ﻳﻣﻧﻊ ﻣﻥ ﺍﻟﻛﻔﺭ ﺑﻠﻔﻅ) ﺍﻟﱠﺫِﻱ( ﻭ ﻫﻭ ﺃﻛﺛﺭ ﺑﻳﺎﻧﺎ ﻭ ﺗﻌﺭﻳﻔﺎ ﻣﻥ ) ﻣﺎ ( ﻭ ﻧﺎﺳﺏ ﺫﻟﻙ ﺃﻳﺿﺎ ﺍﻟﺗﺷﺩﻳﺩ ﻓﻲ ﺍﻟﻭﻋﻳﺩ ﺑﻘﻭﻟﻪ ) َﻣﺎ ﻟَ َﻙ‬
‫ﷲ ﻣِﻥْ َﻭﻟ ﱟِﻲ َﻭ َﻻ َﻧﺻِ ٍ‬
‫ﻳﺭ(‬ ‫ﻣِﻥَ ﱠ ِ‬
‫ﺃﻣﺎﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱٤٥‬ﻓﺎﻟﻣﻧﻬﻲ ﻋﻧﻪ ﻫﻭ ﺍﺗﺑﺎﻉ ﺍﻫﻭﺍءﻫﻡ ﻓﻲ ﺃﻣﺭ ﺍﻟﻘﺑﻠﺔ ﻭ ﻫﻭ ﺑﻌﺽ ﺍﻟﺷﺭﻉ ﻓﻧﺎﺳﺏ ﺍﻥ ﻳﺷﻳﺭ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ‬
‫ﻳﻣﻧﻊ ﻣﻥ ﺫﻟﻙ ﺑﻠﻔﻅ ) ﻣﺎ( ‪ ،‬ﻭ ﺍﻷﻣﺭ ﻫﻧﺎ ﻳﺑﺩﺃ ﻣﻥ ﺑﻌﺩ ﺗﺣﻭﻳﻝ ﺍﻟﻘﺑﻠﺔ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ ﺑﻠﻔﻅ )ﻣﻥ َﺑ ْﻌ ِﺩ( ﺍﻟﺗﻰ ﺗﻔﻳﺩ ﺍﺑﺗﺩﺍء‬
‫ﺟﺎءﻙ ﻓﻳﻪ ﺍ ْﻟﻌﻠﻡ ﺑﺎ ْﻟﻘﺑﻠﺔ ‪ ،‬ﻭ ﻧﺎﺳﺏ ﺃﻳﺿﺎ ﺍﻟﺗﺧﻔﻳﻑ ﻓﻲ ﺍﻟﻭﻋﻳﺩ ﺑﻘﻭﻟﻪ ) ﺇِ ﱠﻧ َﻙ ﺇِ ًﺫﺍ ﻟَﻣِﻥَ‬ ‫ﺍﻟﻐﺎﻳﺔ ﻷَﻥ ﻣﻌﻧﺎﻩ ‪ :‬ﻣﻥ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻯ َ‬
‫ﻭ ﻓﻲ ﺍﻟﺭﻋﺩ‬ ‫ﺍﻟ ﱠﻅﺎﻟِﻣِﻳﻥَ (‬
‫ﺿ ُﻪ( ﻓﻧﺎﺳﺏ ﺃﻳﺿﺎ‬ ‫ﺏ ﻣَﻥْ ُﻳ ْﻧ ِﻛ ُﺭ َﺑ ْﻌ َ‬‫‪:‬ﺍﻟﻣﻧﻬﻲ ﻋﻧﻪ ﻫﻭ ﺍﺗﺑﺎﻉ ﺃﻫﻭﺍءﻫﻡ ﻓﻲ ﺍﻟﺑﻌﺽ ﺍﻟﺫﻱ ﻳﻧﻛﺭﻭﻧﻪ ﻟﻘﻭﻟﻪ ﻗﺑﻠﻬﺎ ) َﻭﻣِﻥَ ْﺍﻷَ ْﺣ َﺯﺍ ِ‬
‫‪۱‬‬
‫ﺍﻥ ﻳﺷﻳﺭ ﺇﻟﻰ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻱ ﻳﻣﻧﻊ ﻣﻥ ﺫﻟﻙ ﺑﻠﻔﻅ ) ﻣﺎ(‬
‫‪F26‬‬

‫‪۱‬ﺍﻧﻅﺭ ﺩﺭﺓ ﺍﻟﺗﻧﺯﻳﻝ ﻭ ﻏﺭﺓ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪ ۱‬ﺹ ‪۲۷۰‬‬

‫‪٤٤‬‬
٤٥
٤٦
 ‫)‪َ .....}(۱٤٦‬ﻭﺇِﻥﱠ َﻓ ِﺭﻳﻘﺎ ً ﱢﻣ ْﻧ ُﻬ ْﻡ َﻟ َﻳ ْﻛ ُﺗﻣُﻭﻥَ ﺍ ْﻟ َﺣﻕﱠ َﻭ ُﻫ ْﻡ َﻳ ْﻌﻠَﻣُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱٤٦‬‬
‫ﷲ ﻛﺫِﺑﺎ{ﺍﻷﻧﻌﺎﻡ‪۲۰‬‬‫ً‬ ‫َ‬ ‫ّ‬
‫ﺳ ُﻬ ْﻡ َﻓ ُﻬ ْﻡ ﻻَ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ ۝ َﻭﻣَﻥْ ﺃَ ْﻅﻠَ ُﻡ ِﻣ ﱠﻣ ِﻥ ﺍﻓﺗ َﺭﻯ َﻋﻠﻰ ِ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫}‪.....‬ﺍﻟﱠﺫِﻳﻥَ َﺧﺳِ ُﺭﻭ ْﺍ ﺃَﻧﻔُ َ‬
‫َ‬
‫ﺎﺏ ﻟَ َﻳ ْﻌﻠَﻣُﻭﻥَ ﺃ ﱠﻧ ُﻪ ﺍ ْﻟ َﺣﻕﱡ ﻣِﻥ ﱠﺭ ﱢﺑ ِﻬ ْﻡ( ﻓﺎﻟﺳﻳﺎﻕ ﻫﻧﺎ ﻓﻲ ﻣﻌﺭﻓﺔ ﺃﻫﻝ ﺍﻟﻛﺗﺎﺏ‬ ‫ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:‬ﺳﺑﻕ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ) َﻭﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ ﺃ ْﻭ ُﺗﻭ ْﺍ ﺍ ْﻟ ِﻛ َﺗ َ‬
‫ﻕﱠ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ً‬ ‫َ‬
‫ﻟﻠﺣﻕ ﺍﻟﺫﻱ ﺟﺎء ﺑﻪ ﻣﺣﻣﺩ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ ﻭ ﻛﺗﻣﺎﻧﻬﻡ ﻟﻪ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ) َﻭﺇِﻥﱠ ﻓ ِﺭﻳﻘﺎ ﱢﻣﻧ ُﻬ ْﻡ ﻟ َﻳﻛﺗﻣُﻭﻥَ ﺍﻟ َﺣ َﻭ ُﻫ ْﻡ‬
‫َﻳ ْﻌﻠَﻣُﻭﻥَ (‬

‫)‪ }(۱٤۷‬ﺍ ْﻟ َﺣﻕﱡ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ َﻓ َﻼ َﺗ ُﻛﻭ َﻧﻥﱠ ‪ ....‬۝ َﻭﻟِ ُﻛﻝ ﱟ ِﻭ ْﺟ َﻬ ٌﺔ ﻫ َُﻭ ُﻣ َﻭﻟﱢﻳ َﻬﺎ َﻓ ْ‬
‫ﺎﺳ َﺗ ِﺑﻘُﻭ ْﺍ ﺍ ْﻟ َﺧ ْﻳ َﺭﺍﺕِ{ ﺍﻟﺑﻘﺭﺓ‪۱٤۷‬‬
‫ﺂﺟ َﻙ ﻓِﻳ ِﻪ ﻣِﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺟﺎء َﻙ {ﺁﻝ ﻋﻣﺭﺍﻥ‪٦۰‬‬ ‫} ﺍ ْﻟ َﺣﻕﱡ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ َﻓﻼَ َﺗ ُﻛﻥ ‪ ....‬۝ َﻓﻣَﻥْ َﺣ ﱠ‬
‫} َﻳ ْﻌﻠَﻣُﻭﻥَ ﺃَ ﱠﻧ ُﻪ ُﻣ َﻧ ﱠﺯﻝ ٌ ﱢﻣﻥ ﱠﺭ ﱢﺑ َﻙ ﺑِﺎ ْﻟ َﺣﻕﱢ َﻓ َﻼ َﺗ ُﻛﻭ َﻧﻥﱠ ‪....‬۝ َﻭ َﺗ ﱠﻣﺕْ َﻛﻠِ َﻣﺕُ َﺭ ﱢﺑ َﻙ ﺻِ ﺩْ ﻗﺎ ً { ﺍﻷﻧﻌﺎﻡ‪۱۱٤‬‬
‫ﷲِ{ﻳﻭﻧﺱ‪۹٤‬‬ ‫ﺕ ّ‬
‫} ﻟَ َﻘﺩْ َﺟﺎء َﻙ ﺍ ْﻟ َﺣﻕﱡ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ َﻓ َﻼ َﺗ ُﻛﻭ َﻧﻥﱠ ‪ ....‬۝ َﻭﻻَ َﺗ ُﻛﻭ َﻧﻥﱠ ﻣِﻥَ ﺍﻟﱠﺫِﻳﻥَ َﻛ ﱠﺫ ُﺑﻭ ْﺍ ِﺑﺂ َﻳﺎ ِ‬
‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪:‬ﺍﻟﻭﺣﻳﺩﺓ ﻓﻲ ﺍﻟﻘﺭﺁﻥ) َﻓﻼ َﺗ ُﻛﻥْ ( ﻭ ﺍﻟﺣﻕ ﺍﻟﻣﺫﻛﻭﺭ ﻓﻳﻬﺎ ﻫﻭ ﺍﻟﺣﻕ ﻣﻥ ﺧﺑﺭ ﻋﻳﺳﻰ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ ‪ ،‬ﻭ ﺍﻟﺣﻕ‬
‫ﻓﻲ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺭﻯ ﻫﻭ ﺍﻹﺳﻼﻡ ﻭ ﺻﺣﺔ ﻧﺑﻭﺗﻪ ﺻﻠﻰ ﷲ ﻋﻠﻳﻪ ﻭ ﺳﻠﻡ ﻭﺷﺭﻋﻪ ‪ ،‬ﻓﺎﺣﺗﺎﺝ ﺇﻟﻰ ﻣﺯﻳﺩ ﺗﺄﻛﻳﺩ‪.‬‬

‫ﷲ ُ َﺟﻣِﻳﻌﺎ ً { ﺍﻟﺑﻘﺭﺓ‪۱٤۸‬‬ ‫ﺕ ﺑِ ُﻛ ُﻡ ّ‬
‫)‪َ }(۱٤۸‬ﻭﻟِ ُﻛﻝ ﱟ ِﻭ ْﺟ َﻬ ٌﺔ ﻫ َُﻭ ُﻣ َﻭﻟﱢﻳ َﻬﺎ ‪ .....‬ﺃَﻳْﻥَ َﻣﺎ َﺗ ُﻛﻭ ُﻧﻭ ْﺍ َﻳﺄْ ِ‬
‫َ‬
‫} َﻭﻟَـﻛِﻥ ﻟﱢ َﻳ ْﺑﻠ ُ َﻭ ُﻛ ْﻡ ﻓِﻲ َﻣﺎ ﺁ َﺗﺎ ُﻛﻡ ‪ .....‬ﺇِﻟَﻰ ﷲ َﻣ ْﺭ ِﺟ ُﻌ ُﻛ ْﻡ َﺟﻣِﻳﻌﺎ ً ﻓ ُﻳ َﻧ ﱢﺑ ُﺋ ُﻛﻡ {ﺍﻟﻣﺎﺋﺩﺓ ‪٤۸‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ﺳﺑﻕ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ )ﻭﻟﻛﻝ(ﺃﻱ ﻟﻛﻝ ﺃﻣﺔ ﻣﻥ ﺍﻷﻣﻡ )ﻭﺟﻬﺔ (ﺃﻱ ﻗﺑﻠﺔ )ﻫﻭ ﻣﻭﻟﱢﻳﻬﺎ( ﻭﺟﻬﻪ ﻓﻲ ﺻﻼﺗﻪ‪ ،‬ﻭ ﻓﻳﻪ‬
‫ﺕ ِﺑ ُﻛ ُﻡ ّ‬
‫ﷲ ُ َﺟﻣِﻳﻌﺎً(‬ ‫ﺍﺧﺗﻼﻑ ﻣﻛﺎﻥ ﻗﺑﻠﺔ ﻛﻝ ﺃﻣﺔ ﻓﻧﺎﺳﺏ ﺑﻌﺩﻫﺎ ﺫﻛﺭ ﻗﺩﺭﺓ ﷲ ﻋﻠﻰ ﺟﻣﻌﻬﻡ ﻣﻥ ﺣﻳﺙ ﻛﺎﻧﻭﺍ )ﺃَﻳْﻥَ َﻣﺎ َﺗ ُﻛﻭ ُﻧﻭ ْﺍ َﻳﺄْ ِ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :‬ﻓﺳﺑﻕ ﻗﻭﻟﻪ )ﻟﻛﻝ ﺟﻌﻠﻧﺎ ﻣﻧﻛﻡ ﺷﺭﻋﺔ ﻭﻣﻧﻬﺎﺟﺎ( ﺃﻱ ﺷﺭﻳﻌﺔ ﻭ ﻋﻣﻼ ﻣﺧﺗﻠﻔﺎ ﻓﻧﺎﺳﺏ ﺑﻌﺩﻫﺎ ﻗﻭﻟﻪ)ﻓﻳﻧﺑﺋﻛﻡ‬
‫ﺑﻣﺎ ﻛﻧﺗﻡ ﻓﻳﻪ ﺗﺧﺗﻠﻔﻭﻥ( ﻣﻥ ﺃﻣﺭ ﺍﻟﺩﻳﻥ ﻭﻳﺟﺯﻱ ﻛﻼ ﻣﻧﻛﻡ ﺑﻌﻣﻠﻪ‬

‫ﺷ ْﻁ َﺭﻩُ َﻭﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪۱٤٤‬‬ ‫ﺙ َﻣﺎ ُﻛﻧ ُﺗ ْﻡ َﻓ َﻭﻟﱡﻭ ْﺍ ُﻭ ُﺟ ِﻭ َﻫ ُﻛ ْﻡ َ‬ ‫)‪َ }(۱٤۹‬ﻓﻠَ ُﻧ َﻭ ﱢﻟ َﻳ ﱠﻧ َﻙ ﻗِ ْﺑﻠَ ًﺔ َﺗ ْﺭ َ‬
‫ﺿﺎﻫَﺎ‪َ .....‬ﻭ َﺣ ْﻳ ُ‬
‫ّ‬
‫ﺙ َﺧ َﺭ ْﺟﺕَ ‪َ .....‬ﻭﺇِ ﱠﻧ ُﻪ ﻟَ ْﻠ َﺣﻕﱡ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ َﻭ َﻣﺎ ﷲ ُ ِﺑ َﻐﺎﻓ ٍِﻝ َﻋ ﱠﻣﺎ َﺗ ْﻌ َﻣﻠُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۱٤۹‬‬ ‫} َﻭﻣِﻥْ َﺣ ْﻳ ُ‬
‫ٌ‬ ‫ُ‬ ‫َ‬
‫ﺎﺱ َﻋﻠ ْﻳﻛ ْﻡ ُﺣ ﱠﺟﺔ{ﺍﻟﺑﻘﺭﺓ‪۱٥۰‬‬ ‫ﱠ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ﱡ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬
‫ﺙ ﺧ َﺭ ْﺟ ‪َ .....‬ﻭ َﺣ ْﻳﺙ َﻣﺎ ﻛﻧﺗ ْﻡ ﻓ َﻭﻟﻭﺍ ُﻭ ُﺟﻭ َﻫﻛ ْﻡ ﺷﻁ َﺭﻩُ ﻟِﺋﻼ َﻳﻛﻭﻥَ ﻟِﻠﻧ ِ‬ ‫ﺕَ‬ ‫َ‬ ‫} َﻭﻣِﻥْ َﺣ ْﻳ ُ‬

‫ﺷ ْﻭﻧِﻲ َﻭﻷُﺗِ ﱠﻡ ﻧ ِْﻌ َﻣﺗِﻲ { ﺍﻟﺑﻘﺭﺓ‪۱٥۰‬‬ ‫ﺍﺧ َ‬

‫ﺷ ْﻭ ُﻫ ْﻡ َﻭ ْ‬ ‫ﺎﺱ َﻋ َﻠ ْﻳ ُﻛ ْﻡ ُﺣ ﱠﺟ ٌﺔ ﺇِﻻﱠ ﺍ ﱠﻟﺫِﻳﻥَ َﻅﻠَ ُﻣﻭ ْﺍ ِﻣ ْﻧ ُﻬ ْﻡ َﻓﻼَ َﺗ ْﺧ َ‬‫)‪}(۱٥۰‬ﻟِ َﺋﻼﱠ َﻳ ُﻛﻭﻥَ ﻟِﻠ ﱠﻧ ِ‬
‫َ‬
‫ﺷ ْﻭ ِﻥ ﺍ ْﻟ َﻳ ْﻭ َﻡ ﺃ ْﻛ َﻣ ْﻠﺕُ ﻟَ ُﻛ ْﻡ ﺩِﻳ َﻧ ُﻛ ْﻡ {ﺍﻟﻣﺎﺋﺩﺓ‪۳‬‬ ‫ﺍﺧ َ‬ ‫َ‬ ‫َ‬
‫ِﺱ ﺍﻟﱠﺫِﻳﻥَ َﻛﻔ ُﺭﻭ ْﺍ ﻣِﻥ ﺩِﻳﻧِ ُﻛ ْﻡ ﻓﻼَ َﺗ ْﺧ َ‬
‫ﺷ ْﻭ ُﻫ ْﻡ َﻭ ْ‬ ‫}ﺍ ْﻟ َﻳ ْﻭ َﻡ َﻳﺋ َ‬
‫ﺷ َﺗ ُﺭﻭ ْﺍ ِﺑﺂ َﻳﺎﺗِﻲ َﺛ َﻣﻧﺎ ً‬
‫ﺷ ْﻭ ِﻥ َﻭﻻَ َﺗ ْ‬
‫ﺍﺧ َ‬‫ﺎﺱ َﻭ ْ‬ ‫َ‬ ‫ﱠ‬
‫ﻧ‬ ‫ﺍﻟ‬ ‫ْ‬
‫ﺍ‬ ‫ﻭ‬‫ُ‬ ‫َ‬
‫ﺷ‬ ‫ْ‬
‫ﺧ‬ ‫َ‬
‫ﺗ‬ ‫َ‬ ‫ﻼ‬‫ﻓ‬‫َ‬ ‫ﺍء‬ ‫ﻬ‬
‫َﺩَ‬ ‫ُ‬
‫ﺷ‬ ‫ﻪ‬
‫ِ‬ ‫ﻳ‬‫َ‬
‫َ ْ‬‫ﻠ‬‫ﻋ‬ ‫ْ‬
‫ﺍ‬ ‫ﻭ‬‫ﻧ‬‫ُ‬ ‫ﺎ‬‫ﻛ‬‫َ‬ ‫ﻭ‬
‫َ‬ ‫ﷲ‬
‫ِ‬ ‫ّ‬ ‫ﺏ‬‫ِ‬ ‫ﺎ‬‫ﺗ‬‫َ‬ ‫ﻛ‬
‫ِ‬ ‫ِﻥ‬
‫ﻣ‬ ‫ْ‬
‫ﺍ‬ ‫ﻭ‬‫ﻅ‬‫ُ‬ ‫ﻔ‬
‫ِ‬ ‫ﺍﺳ ُﺗ ْﺣ‬
‫} ِﺑ َﻣﺎ ْ‬
‫{ﺍﻟﻣﺎﺋﺩﺓ‪٤٤‬‬
‫ﺷ ْﻭﻧِﻲ( ﻷﻥ ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺗﺑﺩﻳﻝ ﺍﻟﻘﺑﻠﺔ ﻣﻥ ﺑﻳﺕ ﺍﻟﻣﻘﺩﺱ ﺇﻟﻰ ﺍﻟﻣﺳﺟﺩ ﺍﻟﺣﺭﺍﻡ ﻓﻲ ﻣﻛﺔ‪ ،‬ﻭﻗﺩ‬ ‫ﺍﺧ َ‬‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺃﺛﺑﺕ ﺍﻟﻳﺎء ﻓﻲ ) َﻭ ْ‬
‫ﺃﺭﺟﻑ ﺍﻟﻳﻬﻭﺩ ﻭﺍﻟﻣﻧﺎﻓﻘﻭﻥ ﺑﺳﺑﺏ ﻫﺫﺍ ﺍﻟﺗﻐﻳﻳﺭ ﻭﺃﻛﺛﺭﻭﺍ ﺍﻟﻘﻭﻝ ﻓﻳﻪ‪ ،‬ﻓﺎﺳﺗﺩﻋﻰ ﺫﻟﻙ ﺗﻭﺟﻳﻪ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺇﻟﻰ ﻋﺩﻡ ﺍﻻﻟﺗﻔﺎﺕ ﺇﻟﻰ‬
‫ﺷ ْﻭ ُﻫ ْﻡ‬ ‫ﺃﻗﻭﺍﻝ ﺃﻋﺩﺍء ﷲ ﺃﻭ ﺧﺷﻳﺗﻬﻡ‪ ،‬ﻭﺇﻧﻣﺎ ﻋﻠﻳﻬﻡ ﺃﻥ ﻳﺧﺷﻭﺍ ﷲ ﻭﺣﺩﻩ ﻓﺄﺑﺭﺯ ﺍﻟﺿﻣﻳﺭ ﺍﻟﻌﺎﺋﺩ ﻋﻠﻰ ﷲ ﻓﻘﺎﻝ) َﻓﻼَ َﺗ ْﺧ َ‬
‫ﺍﺧ َ‬
‫ﺷ ْﻭﻧِﻲ(‬ ‫َﻭ ْ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :۳‬ﻓﺎﻟﺳﻳﺎﻕ ﻳﺩﻭﺭ ﻋﻠﻰ ﺫﻛﺭ ﺍﻟﻣﺣﺭﻣﺎﺕ ﻣﻥ ﺍﻷﻁﻌﻣﺔ ‪،‬ﻭﻳﺄﺱ ﺍﻟﻛﻔﺎﺭ ﻣﻥ ﻣﺣﺎﺭﺑﺔ ﺍﻹﺳﻼﻡ ﺑﻌﺩ ﺃﻥ ﺃﻅﻬﺭﻩ ﷲ‬
‫ﻭﺃﻋﻠﻰ ﻛﻠﻣﺗﻪ ‪،‬‬
‫‪۱‬‬
‫ﻭﻛﺫﻟﻙ ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ‪ :٤٤‬ﻓﻠﻳﺱ ﻓﻳﻬﻣﺎ ﻣﺎ ﻳﺳﺗﺩﻋﻲ ﺍﻟﺧﺷﻳﺔ ﻣﻥ ﺍﻟﻧﺎﺱ‪ ،‬ﻭﻟﻳﺱ ﻓﻬﻣﺎ ﺇﺭﺟﺎﻑ ﻭﻻ ﻣﺣﺎﺭﺑﺔ‪.‬‬
‫‪27F‬‬

‫ﺳﻭﻻً ﱢﻣ ْﻧ ُﻬ ْﻡ َﻳ ْﺗﻠُﻭ َﻋﻠَ ْﻳ ِﻬ ْﻡ ﺁ َﻳﺎﺗِ َﻙ َﻭ ُﻳ َﻌﻠﱢ ُﻣ ُﻬ ُﻡ ‪َ ....‬ﻭ ُﻳ َﺯ ﱢﻛﻳ ِﻬ ْﻡ { ﺍﻟﺑﻘﺭﺓ‪۱۲۹‬‬ ‫)‪َ }(۱٥۱‬ﺭ ﱠﺑ َﻧﺎ َﻭﺍ ْﺑ َﻌ ْﺙ ﻓِﻳ ِﻬ ْﻡ َﺭ ُ‬
‫ﻭﻻ ِﻣ ْﻧ ُﻛ ْﻡ َﻳ ْﺗﻠُﻭ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﺁَ َﻳﺎﺗِ َﻧﺎ َﻭ ُﻳ َﺯ ﱢﻛﻳ ُﻛ ْﻡ َﻭ ُﻳ َﻌﻠﱢ ُﻣ ُﻛ ُﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۱٥۱‬‬ ‫ﺳ ً‬ ‫} َﻛ َﻣﺎ ﺃَ ْﺭ َ‬
‫ﺳ ْﻠ َﻧﺎ ﻓِﻳ ُﻛ ْﻡ َﺭ ُ‬
‫ﱢ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬
‫ﺳﻭﻻ ﻣِﻥْ ﺃ ْﻧﻔﺳِ ِﻬ ْﻡ َﻳ ْﺗﻠﻭ َﻋﻠ ْﻳ ِﻬ ْﻡ ﺁ َﻳﺎﺗِ ِﻪ َﻭ ُﻳ َﺯ ﱢﻛﻳ ِﻬ ْﻡ َﻭ ُﻳ َﻌﻠ ُﻣ ُﻬ ُﻡ ‪{....‬ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱٦٤‬‬ ‫ً‬ ‫}ﺇِ ْﺫ َﺑ َﻌ َﺙ ﻓِﻳ ِﻬ ْﻡ َﺭ ُ‬
‫ﻭﻻ ِﻣ ْﻧ ُﻬ ْﻡ َﻳ ْﺗﻠُﻭ َﻋﻠَ ْﻳ ِﻬ ْﻡ ﺁَ َﻳﺎﺗِ ِﻪ َﻭ ُﻳ َﺯ ﱢﻛﻳ ِﻬ ْﻡ َﻭ ُﻳ َﻌﻠﱢ ُﻣ ُﻬ ُﻡ ‪ {....‬ﺍﻟﺟﻣﻌﺔ‪۲‬‬
‫ﺳ ً‬ ‫ُ‬
‫}ﻫ َُﻭﺍﻟﱠﺫِﻱ َﺑ َﻌ َﺙ ﻓِﻲ ْﺍﻷ ﱢﻣﻳﱢﻳﻥَ َﺭ ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ ۱۲۹‬ﻟﻣﺎ ﻛﺎﻥ ﺍﻟﻛﻼﻡ ﻋﻠﻰ ﻟﺳﺎﻥ ﺇﺑﺭﺍﻫﻳﻡ ﻭ ﺇﺳﻣﺎﻋﻳﻝ ﻋﻠﻳﻬﻣﺎ ﺍﻟﺳﻼﻡ ﺗﻘﺩﻡ ﺍﻟﺗﻌﻠﻳﻡ ﻋﻠﻰ ﺍﻟﺗﺯﻛﻳﺔ ‪ ،‬ﺃﻣﺎ ﻓﻲ‬
‫ﺑﺎﻗﻲ ﺍﻟﺳﻭﺭ ﻓﺎﻟﻛﻼﻡ ﻣﻥ ﷲ ﻣﺑﺎﺷﺭﺓ ﻓﺗﻘﺩﻣﺕ ﺍﻟﺗﺯﻛﻳﺔ ﻋﻠﻰ ﺍﻟﺗﻌﻠﻳﻡ ﻷﻥ ﻣﻬﻣﺔ ﺍﻷﻧﺑﻳﺎء ﻓﻲ ﺍﻷﺳﺎﺱ ﻫﻲ ﺍﻟﺗﻌﻠﻳﻡ ﻭ ﺍﻟﺗﺑﻠﻳﻎ‬

‫‪ ۱‬ﺍﻟﺗﻌﺑﻳﺭ ﺍﻟﻘﺭﺁﻧﻲ ﺹ‪۸۹‬‬

‫‪٤۷‬‬
 ‫ٰ‬
‫ﷲ َﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ َﻣﺎ َﺯ َﻛ ٰﻰ ِﻣ ْﻧ ُﻛ ْﻡ ﻣِﻥْ ﺃَ َﺣ ٍﺩ ﺃَﺑَﺩً ﺍ َﻭﻟَﻛِﻥﱠ ﱠ َ‬
‫ﷲ‬ ‫ﺿﻝ ُ ﱠ ِ‬
‫ﺃﻣﺎ ﺍﻟﺗﺯﻛﻳﺔ ﻓﻬﻲ ﻣﻥ ﻋﻧﺩ ﷲ ﺳﺑﺣﺎﻧﻪ ﻭ ﺗﻌﺎﻟﻰ ) َﻭﻟَ ْﻭ َﻻ َﻓ ْ‬
‫ُﻳ َﺯ ﱢﻛﻲ ﻣَﻥْ َﻳ َ‬
‫ﺷﺎ ُء(ﺍﻟﻧﻭﺭ‪۲۱‬‬
‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﷲ ﺳﺑﺣﺎﻧﻪ ﻭ ﺗﻌﺎﻟﻰ ﻳﻣﺗﻥ ﻋﻠﻰ ﺍﻟﻣﺅﻣﻧﻳﻥ ﺑﺄﻥ ﺑﻌﺙ ﻓﻳﻬﻡ ﺭﺳﻭﻻ ﻭ ﻣﻥ ﺗﻣﺎﻡ ﺍﻟﻧﻌﻣﺔ ﺃﻥ ﻛﺎﻥ ﺫﻟﻙ ﺍﻟﺭﺳﻭﻝ‬
‫ﻣﻥ ﺃﻧﻔﺳﻬﻡ ﻓﻬﻭ ﺷﺩﻳﺩ ﺍﻟﺻﻠﺔ ﺑﻬﻡ ﻟﺫﻟﻙ ﻧﺎﺳﺏ ﺃﻥ ﻳﻘﻭﻝ ) ﻣِﻥْ ﺃَ ْﻧﻔُﺳِ ِﻬ ْﻡ(‬

‫ﻳﺭﺓٌ ﺇِﻻﱠ َﻋﻠَﻰ ﺍ ْﻟ َﺧﺎﺷِ ﻌِﻳﻥَ ۝ ﺍﻟﱠﺫِﻳﻥَ َﻳ ُﻅ ﱡﻧﻭﻥَ ﺃَ ﱠﻧ ُﻬﻡ ﱡﻣﻼَﻗُﻭﺍ َﺭ ّﺑﻬﻡ{ ﺍﻟﺑﻘﺭﺓ ‪٤٥‬‬ ‫)‪َ }(۱٥۳‬ﻭ‪َ .....‬ﻭﺇِ ﱠﻧ َﻬﺎ ﻟَ َﻛﺑِ َ‬
‫ﺎﺑ ِﺭﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۱٥۳‬‬ ‫ﺻ ِ‬
‫ﷲ َﻣ َﻊ ﺍﻟ ﱠ‬‫ّ‬
‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ‪ .....‬ﺇِﻥﱠ َ‬
‫ﻳﺭﺓٌ ﺇِﻻﱠ َﻋﻠَﻰ ﺍ ْﻟ َﺧﺎﺷِ ﻌِﻳﻥَ ( ﻣﻊ ﺣﺎﻟﻬﻡ ﻣﻥ ﺍﻟﺗﺛﺎﻗﻝ ﻭ‬‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ٤٥‬ﺍﻟﺧﻁﺎﺏ ﻟﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻓﺗﻧﺎﺳﺏ ﻗﻭﻟﻪ ) َﻭﺇِ ﱠﻧ َﻬﺎ ﻟَ َﻛ ِﺑ َ‬
‫ﺍﻟﺗﻛﺎﺳﻝ ﻓﻲ ﺍﻟﻌﺑﺎﺩﺍﺕ‬
‫ﺎﺑ ِﺭﻳﻥَ ( ﻣﻊ ﺻﺑﺭ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻋﻠﻰ ﺍﻟﻌﺑﺎﺩﺓ ﻭ ﻋﺩﻡ‬ ‫ِ‬ ‫ﺍﻟﺻ‬
‫ﱠ‬ ‫ﻊ‬‫َ‬ ‫ﻣ‬
‫َ‬ ‫ﷲ‬
‫َ‬ ‫ّ‬ ‫ﻥﱠ‬‫ِ‬ ‫ﺇ‬ ‫ﻗﻭﻟﻪ)‬ ‫ﻓﺗﻧﺎﺳﺏ‬ ‫ﻟﻠﻣﺅﻣﻧﻳﻥ‬ ‫ﺍﻟﺧﻁﺎﺏ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪: ۱٥۳‬‬
‫ﺍﺳﺗﺛﻘﺎﻟﻬﺎ‬

‫)‪َ }(۱٥٤‬ﻭﻻَ َﺗﻘُﻭﻟُﻭ ْﺍ ﻟِﻣَﻥْ ُﻳ ْﻘ َﺗﻝ ُ ‪ .....‬ﺃَ ْﻣ َﻭﺍﺕٌ ‪َ .....‬ﻭﻟَﻛِﻥ ﻻﱠ َﺗ ْ‬

‫ﺷ ُﻌﺭُﻭﻥَ ۝ َﻭﻟَ َﻧ ْﺑﻠ ُ َﻭ ﱠﻧ ُﻛ ْﻡ { ﺍﻟﺑﻘﺭﺓ‪۱٥٤‬‬
‫ﺳﺑَﻥﱠ ﺍﻟﱠﺫِﻳﻥَ ﻗُﺗِﻠُﻭ ْﺍ ‪ .....‬ﺃَ ْﻣ َﻭﺍﺗﺎ ً ‪ .....‬ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ُﻳ ْﺭ َﺯﻗُﻭﻥَ ۝ َﻓ ِﺭﺣِﻳﻥَ { ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱٦۹‬‬ ‫} َﻭﻻَ َﺗ ْﺣ َ‬
‫ﱠ‬
‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻳﺩﻭﺭ ﺣﻭﻝ ﻣﺎ ﺣﺩﺙ ﻓﻲ ﻏﺯﻭﺓ ﺃﺣﺩ ﻭ ﻗﺩ ﻗﺗﻝ ﺑﺎﻟﻔﻌﻝ ﺑﻌﺽ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻓﻧﺎﺳﺏ ﺫﻟﻙ ﻗﻭﻟﻪ ) ﺍﻟﺫِﻳﻥَ‬
‫ﻗُﺗِﻠُﻭ ْﺍ( ﻭ ﻧﺎﺳﺏ ﺃﻳﺿﺎ ﺫﻛﺭ ﺣﺎﻟﻬﻡ ﻋﻧﺩ ﺭﺑﻬﻡ ﺗﺳﻠﻳﺔ ﻟﻠﻣﺅﻣﻧﻳﻥ‬

‫ﺕ {ﺍﻟﺑﻘﺭﺓ‪۱٥٥‬‬ ‫ﺱ َﻭﺍﻟ ﱠﺛ َﻣ َﺭﺍ ِ‬

‫ﺍﻝ َﻭﺍﻷﻧﻔُ ِ‬ ‫ﺹ ﻣﱢﻥَ ﺍﻷَ َﻣ َﻭ ِ‬ ‫ﻭﻑ َﻭ‪َ ...‬ﻭ َﻧ ْﻘ ٍ‬ ‫ﺷ ْﻲءٍ ﻣﱢﻥَ ﺍ ْﻟ َﺧ ْ‬ ‫)‪َ } (۱٥٥‬ﻭﻟَ َﻧ ْﺑﻠ ُ َﻭ ﱠﻧ ُﻛ ْﻡ ِﺑ َ‬
‫ﺻ َﻧﻌُﻭﻥَ {ﺍﻟﻧﺣﻝ‪۱۱۲‬‬ ‫ﺎﺱ ‪َ ....‬ﻭﺍ ْﻟ َﺧ ْﻭﻑِ ِﺑ َﻣﺎ َﻛﺎ ُﻧﻭ ْﺍ َﻳ ْ‬ ‫ﷲُ ﻟِ َﺑ َ‬‫ﷲ َﻓﺄ َ َﺫﺍ َﻗ َﻬﺎ ّ‬ ‫} َﻓ َﻛ َﻔ َﺭﺕْ ِﺑﺄ َ ْﻧ ُﻌ ِﻡ ّ ِ‬
‫ْ‬ ‫ُ‬ ‫ُ‬ ‫َ‬
‫)ﻭﻻ َﺗﻘﻭﻟﻭ ْﺍ ﻟِﻣَﻥْ ُﻳﻘ َﺗﻝ ُ‬‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:‬ﻗﺩﻡ ﺍﻟﺧﻭﻑ ﻋﻠﻰ ﺍﻟﺟﻭﻉ ﻷﻧﻬﺎ ﻭﻗﻌﺕ ﻓﻲ ﺳﻳﺎﻕ ﺍﻟﻘﺗﻝ ﻭﻭﻗﻭﻉ ﺍﻟﻣﺻﺎﺋﺏ ﻓﻘﺩ ﺟﺎء ﻗﺑﻠﻬﺎ َ‬
‫ﷲ ﺃَ ْﻣ َﻭﺍﺕٌ (‬ ‫ﺑﻳﻝ ّ ِ‬‫ﺳ ِ‬‫ﻓِﻲ َ‬
‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺍﻟﻧﺣﻝ ‪ :‬ﻗﺩﻡ ﺍﻟﺟﻭﻉ ﻋﻠﻰ ﺍﻟﺧﻭﻑ ﻟﻧﻬﺎ ﻓﻲ ﺳﻳﺎﻕ ﺍﻷﻁﻌﻣﺔ ﻓﻘﺩ ﺟﺎء ﺑﻌﺩﻫﺎ ) َﻓ ُﻛﻠُﻭ ْﺍ ِﻣ ﱠﻣﺎ َﺭ َﺯ َﻗ ُﻛ ُﻡ ّ‬
‫ﷲُ َﺣﻼﻻً َﻁ ﱢﻳﺑﺎ ً‬
‫‪۱‬‬
‫ﷲ ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ ﺇِ ﱠﻳﺎﻩُ َﺗ ْﻌ ُﺑﺩُﻭﻥَ (‬
‫‪F28‬‬ ‫ﺷ ُﻛ ُﺭﻭ ْﺍ ﻧ ِْﻌ َﻣﺕَ ّ ِ‬ ‫َﻭﺍ ْ‬

‫ﷲ ُ { ﺍﻟﺑﻘﺭﺓ‪۱٥۹‬‬ ‫ﺏ ﺃُﻭﻟَـﺋِ َﻙ َﻳﻠ َﻌ ُﻧ ُﻬ ُﻡ ّ‬

‫ﺎﺱ ﻓِﻲ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬
‫ﺕ َﻭﺍ ْﻟ ُﻬﺩَﻯ ﻣِﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺑ ﱠﻳ ﱠﻧﺎﻩُ ﻟِﻠ ﱠﻧ ِ‬ ‫)‪ ..... }(۱٥۹‬ﺃَ َ‬
‫ﻧﺯ ْﻟ َﻧﺎ ﻣِﻥ ﺍ ْﻟ َﺑ ﱢﻳ َﻧﺎ ِ‬
‫ﺷ َﺗﺭُﻭﻥَ ﺑِ ِﻪ َﺛ َﻣﻧﺎ ً َﻗﻠِﻳﻼً ﺃُﻭﻟَـﺋِ َﻙ َﻣﺎ َﻳﺄْ ُﻛﻠُﻭﻥَ ﻓِﻲ ُﺑ ُﻁﻭﻧِ ِﻬ ْﻡ ﺇِﻻﱠ ﺍﻟ ﱠﻧ َ‬
‫ﺎﺭ { ﺍﻟﺑﻘﺭﺓ‪۱۷٤‬‬ ‫ﺏ َﻭ َﻳ ْ‬ ‫ﷲُ ﻣِﻥ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬ ‫ﻧﺯﻝَ ّ‬ ‫}‪ .....‬ﺃَ َ‬

‫ﺍﻟﺭﺣِﻳ ُﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱٦۰‬‬ ‫ﺍﺏ ﱠ‬ ‫ﻭﺏ َﻋﻠَ ْﻳ ِﻬ ْﻡ َﻭﺃَ َﻧﺎ ﺍﻟ ﱠﺗ ﱠﻭ ُ‬ ‫ﺻﻠَ ُﺣﻭﺍ َﻭ َﺑ ﱠﻳ ُﻧﻭ ْﺍ َﻓﺄ ُ ْﻭﻟَـﺋِ َﻙ ﺃَ ُﺗ ُ‬ ‫)‪َ ... }(۱٦۰‬ﻭﺃَ ْ‬
‫َ‬ ‫ﱠ‬ ‫ُ‬
‫ﺻﻠ ُﺣﻭ ْﺍ ﻓﺈِﻥﱠ ﷲ ﻏﻔﻭ ٌﺭ ﱠﺭﺣِﻳ ٌﻡ۝ ﺇِﻥﱠ ﺍﻟﺫِﻳﻥَ َﻛﻔ ُﺭﻭﺍ َﺑ ْﻌﺩَ ﺇِﻳ َﻣﺎﻧِ ِﻬ ْﻡ{ﺁﻝ ﻋﻣﺭﺍﻥ‪۸۹‬‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫}‪ ...‬ﻣِﻥ َﺑ ْﻌ ِﺩ ﺫﻟِ َﻙ َﻭﺃ ْ‬
‫ﺻﻭ ْﺍ ﺩِﻳ َﻧ ُﻬ ْﻡ ِ ّ ِ‬
‫ﻟ َﻓﺄ ُ ْﻭﻟَـ ِﺋ َﻙ َﻣ َﻊ ﺍ ْﻟ ُﻣ ْﺅ ِﻣﻧِﻳﻥَ { ﺍﻟﻧﺳﺎء ‪۱٤٦‬‬ ‫ﺻ ُﻣﻭ ْﺍ ّ ِ‬
‫ﺎہﻠﻟ َﻭﺃَ ْﺧﻠَ ُ‬ ‫ﺍﻋ َﺗ َ‬ ‫ﺻﻠَ ُﺣﻭﺍ َﻭ ْ‬ ‫} ‪َ ...‬ﻭﺃَ ْ‬
‫ُ‬ ‫َ‬
‫ﺍﺟ ُﻬ ْﻡ َﻭﻟ ْﻡ َﻳﻛﻥْ {ﺍﻟﻧﻭﺭ ‪٥۰‬‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫ُ‬
‫ﺻﻠ ُﺣﻭ ْﺍ ﻓﺈِﻥﱠ ﷲ ﻏﻔﻭ ٌﺭ ﱠﺭﺣِﻳ ٌﻡ۝ َﻭﺍﻟﺫِﻳﻥَ َﻳ ْﺭﻣُﻭﻥَ ﺃﺯ َﻭ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫}‪ ...‬ﻣِﻥ َﺑ ْﻌ ِﺩ ﺫﻟِ َﻙ َﻭﺃ ْ‬
‫ﺻﻠَ ُﺣﻭﺍ َﻭ َﺑ ﱠﻳ ُﻧﻭ ْﺍ(ﻷﻥ ﺍﻟﺳﻳﺎﻕ ﻋﻥ ﻛﺗﻣﺎﻥ ﺍﻟﻌﻠﻡ ﻓﻠﺯﻡ ﻟﻠﺗﻭﺑﺔ ﻣﻥ ﺫﻟﻙ ﺃﻥ ﻳﺑﻳﻧﻭﺍ ﻣﺎ ﻛﺎﻧﻭﺍ ﻗﺩ ﻛﺗﻣﻭﻩ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:‬ﻗﺎﻝ ) َﻭﺃَ ْ‬
‫‪۲‬‬

‫ﻭ ﻓﻲ ﺍﻟﻧﺳﺎء‪:‬ﻗﺎﻝ ) َﻭﺃَ ْ‬
‫‪F29‬‬

‫ﺻ ُﻣﻭ ْﺍﻷﻥ ﺍﻟﺳﻳﺎﻕ ﻋﻥ ﺍﻟﻧﻔﺎﻕ ﻓﻠﺯﻡ ﻟﻠﺗﻭﺑﺔ ﻣﻧﻪ ﺃﻥ ﻳﻌﺗﺻﻣﻭﺍ ﺑﺎہﻠﻟ ﻭ ﺃﻥ ﻳﺧﻠﺻﻭﺍ ﺩﻳﻧﻬﻡ‬ ‫ﺍﻋ َﺗ َ‬‫ﺻﻠَ ُﺣﻭﺍ َﻭ ْ‬
‫ﻟ‬

‫ﺎﺱ ﺃَ ْﺟ َﻣﻌِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱٦۱‬‬ ‫)‪ .....}(۱٦۱‬ﺃُﻭﻟَﺋِ َﻙ َﻋﻠَ ْﻳ ِﻬ ْﻡ ﻟَ ْﻌ َﻧ ُﺔ ّ ِ‬

‫ﷲ َﻭﺍ ْﻟ َﻣﻶﺋِ َﻛ ِﺔ َﻭﺍﻟ ﱠﻧ ِ‬
‫ﺍﺏ ﺃَﻟِﻳ ٌﻡ {ﺁﻝ ﻋﻣﺭﺍﻥ ‪۹۱‬‬
‫ﺽ َﺫﻫَﺑﺎ ً َﻭﻟَ ِﻭ ﺍ ْﻓ َﺗﺩَ ﻯ ِﺑ ِﻪ ﺃ ُ ْﻭﻟَـﺋِ َﻙ ﻟَ ُﻬ ْﻡ َﻋ َﺫ ٌ‬ ‫ﺍﻷﺭ ِ‬‫}‪َ .....‬ﻓﻠَﻥ ُﻳ ْﻘ َﺑﻝ َ ﻣِﻥْ ﺃَ َﺣ ِﺩﻫِﻡ ﱢﻣﻝْ ُء ْ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﻋﻠﻰ ﻁﺭﻳﻕ ﺍﻟﺗﻔﺳﻳﺭ ﺍﻟﺑﻳﺎﻧﻲ ﺝ‪۱‬ﺹ‪۱۰۷‬‬

‫‪ ۲‬ﺩﻟﻳﻝ ﺍﻟﺣﻔﺎﻅ ﺹ‪٦۳‬‬
‫‪٤۸‬‬
٤۹
٥۰
 ‫ﺍﻟﺭﺣِﻳ ُﻡ { ﺍﻟﺑﻘﺭﺓ‪۱٦۲-۱٦۱‬‬
‫ﺍﻟﺭ ْﺣﻣَﻥُ ﱠ‬‫)‪ }(۱٦۲-۱٦۱‬ﺃُﻭﻟَﺋِ َﻙ ‪....‬۝‪....‬۝ َﻭﺇِﻟَـ ُﻬ ُﻛ ْﻡ ﺇِﻟَ ٌﻪ َﻭﺍ ِﺣ ٌﺩ ﻻﱠ ﺇِ َﻟ َﻪ ﺇِﻻﱠ ﻫ َُﻭ ﱠ‬
‫َ‬ ‫ْ‬ ‫َ‬
‫ﺻﻠ ُﺣﻭﺍ ﻓﺈِﻥﱠ ﷲ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۸۸‬‬‫} ﺃ ُ ْﻭﻟَـﺋِ َﻙ َﺟ َﺯﺁﺅُ ُﻫ ْﻡ ﺃَﻥﱠ ‪....‬۝‪ ....‬۝ﺇِﻻﱠ ﺍﻟﱠﺫِﻳﻥَ َﺗﺎ ُﺑﻭ ْﺍ ﻣِﻥ َﺑ ْﻌ ِﺩ ﺫﻟِ َﻙ َﻭﺃ ْ‬
‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻵﻳﺔ ﺗﺗﺣﺩﺙ ﻋﻥ ) ﺍﻟﱠﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭﺍ َﻭ َﻣﺎ ُﺗﻭﺍ َﻭ ُﻫ ْﻡ ُﻛ ﱠﻔﺎ ٌﺭ( ﻓﻬﺅﻻء ﻟﻳﺱ ﻟﻬﻡ ﺗﻭﺑﺔ ﻷﻧﻬﻡ ﻣﺎﺗﻭﺍ ﻋﻠﻰ ﺍﻟﻛﻔﺭ ﻓﻠﻡ ﻳﺫﻛﺭ‬
‫ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺗﺎﻟﻳﺔ ﺗﻭﺑﺗﻬﻡ ﻭ ﺇﻧﻣﺎ ﺃﺗﻰ ﺑﻛﻠﻣﺔ ﺍﻟﺗﻭﺣﻳﺩ ﻓﻲ ﻣﻘﺎﺑﻝ ﺫﻟﻙ ﺍﻟﻛﻔﺭ‬
‫ﺃﻣﺎ ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﻓﺎﻵﻳﺎﺕ ﺗﺗﺣﺩﺙ ﻋﻥ ) ﺍ ْﻟ َﻘ ْﻭ َﻡ ﺍﻟ ﱠﻅﺎﻟِﻣِﻳﻥَ ( ﺍﻟﺫﻳﻥ ﻅﻠﻣﻭﺍ ﺃﻧﻔﺳﻬﻡ ﺑﺎﻟﻛﻔﺭ ﻭ ﻟﻛﻥ ﻟﻡ ﻳﻣﻭﺗﻭﺍ ﺑﻌﺩ ﻓﻬﺅﻻء‬
‫‪۱‬‬
‫ﻟﻬﻡ ﺗﻭﺑﺔ ﺇﻥ ﺗﺎﺑﻭﺍ ﻓﺫﻛﺭﻫﺎ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺗﺎﻟﻳﺔ‬
‫‪F 30‬‬

‫ﺍﻟﺭﺣِﻳ ُﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱٦۳‬‬ ‫ﺍﻟﺭ ْﺣﻣَﻥُ ﱠ‬ ‫)‪َ }(۱٦۳‬ﻭ‪ .....‬ﻻﱠ ﺇِﻟَ َﻪ ﺇِﻻﱠ ﻫ َُﻭ ﱠ‬
‫}‪َ .....‬ﻓﺎﻟﱠﺫِﻳﻥَ ﻻَ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ ﺑِﺎﻵﺧ َِﺭ ِﺓ ﻗﻠﻭ ُﺑ ُﻬﻡ ﱡﻣﻧﻛ َِﺭﺓ َﻭﻫُﻡ ﱡﻣ ْﺳ َﺗ ْﻛﺑِﺭُﻭﻥَ { ﺍﻟﻧﺣﻝ ‪۲۲‬‬
‫ٌ‬ ‫ُ‬ ‫ُ‬
‫ﷲ َﻋﻠَﻰ َﻣﺎ َﺭ َﺯ َﻗ ُﻬﻡ ﱢﻣﻥ َﺑ ِﻬﻳ َﻣ ِﺔ ْﺍﻷَ ْﻧ َﻌ ِﺎﻡ ﻓـ‪َ .....‬ﻓﻠَ ُﻪ ﺃَ ْﺳﻠِ ُﻣﻭﺍ َﻭ َﺑ ﱢ‬
‫ﺷ ِﺭ ﺍ ْﻟ ُﻣ ْﺧ ِﺑﺗِﻳﻥَ {ﺍﻟﺣﺞ ‪۳٤‬‬ ‫ﺍﺳ َﻡ ﱠ ِ‬‫} ﻟِ َﻳ ْﺫ ُﻛ ُﺭﻭﺍ ْ‬

‫ﺳﻣَﺎءِ ﻣِﻥ ﱠﻣﺎء { ﺍﻟﺑﻘﺭﺓ‪۱٦٤‬‬ ‫ﷲ ُ ﻣِﻥَ ﺍﻟ ﱠ‬ ‫ﻧﺯﻝ َ ّ‬

‫ﺎﺱ َﻭ َﻣﺎ ﺃَ َ‬
‫)‪َ .....}(۱٦٤‬ﻭﺍ ْﻟﻔُ ْﻠﻙِ ﺍﻟﱠﺗِﻲ َﺗ ْﺟ ِﺭﻱ ﻓِﻲ ﺍ ْﻟ َﺑ ْﺣ ِﺭ ِﺑ َﻣﺎ َﻳﻧ َﻔ ُﻊ ﺍﻟ ﱠﻧ َ‬
‫ُ‬ ‫َ‬ ‫ً‬
‫ﷲ ﻗِ َﻳﺎﻣﺎ َﻭﻗ ُﻌﻭﺩﺍ َﻭ َﻋﻠ َﻰ ُﺟﻧﻭﺑِ ِﻬ ْﻡ{ ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱۹۰‬‬ ‫ُ‬ ‫ً‬ ‫ﺏ۝ ﺍﻟﱠﺫِﻳﻥَ َﻳ ْﺫ ُﻛﺭُﻭﻥَ ّ َ‬ ‫ﺕ ﱢﻷ ُ ْﻭﻟِﻲ ﺍﻷ ْﻟ َﺑﺎ ِ‬ ‫}‪ .....‬ﻵ َﻳﺎ ٍ‬
‫ﺕ ﻟﱢ َﻘ ْﻭ ٍﻡ َﻳ ﱠﺗ ُﻘﻭﻥَ {ﻳﻭﻧﺱ‪٦‬‬
‫ﺽ ﻵ َﻳﺎ ٍ‬ ‫َ‬
‫ﺕ َﻭﺍﻷ ْﺭ ِ‬ ‫ﺍﻟﺳ َﻣ َﺎﻭﺍ ِ‬ ‫ّ‬
‫ﺎﺭ َﻭ َﻣﺎ َﺧﻠَﻕَ ﷲ ُ ﻓِﻲ ﱠ‬ ‫ﻬ‬
‫َ‬ ‫ﱠ‬
‫ﻧ‬ ‫ﺍﻟ‬ ‫ﻭ‬
‫َ‬ ‫ﻝ‬
‫ِ‬ ‫ﻳ‬
‫ْ‬ ‫ﱠ‬ ‫ﻠ‬‫ﺍﻟ‬ ‫ﻑِ‬‫َ‬ ‫ﻼ‬‫ﺗ‬
‫ِ‬ ‫} ﺇِﻥﱠ ﻓِﻲ ْ‬
‫ﺍﺧ‬
‫ِ‬
‫ٌ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺳﺑﻕ ﻗﻭﻟﻪ ) َﻭﺇِﻟـ ُﻬﻛ ْﻡ ﺇِﻟﻪ َﻭﺍ ِﺣ ٌﺩ( ﻓﻧﺎﺳﺏ ﺍﻟﺗﻔﺻﻳﻝ ﻓﻲ ﺫﻛﺭ ﺍﻵﻳﺎﺕ ﺍﻟﺩﺍﻟﺔ ﻋﻠﻰ ﻭﺣﺩﺍﻧﻳﺗﻪ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﺕ َﻭﺍﻷَ ْﺭ ِ‬
‫ﺽ(‬ ‫ﺍﻟﺳ َﻣ َﺎﻭﺍ ِ‬
‫ﺎﺭ( ﺛﻡ ﺫﻛﺭ ) ﱠ‬ ‫ﻓﻲ ﻳﻭﻧﺱ ‪ :‬ﻟﻣﺎ ﺫﻛﺭ ﻗﺑﻠﻬﺎ ﺍﻟﺷﻣﺱ ﻭ ﺍﻟﻘﻣﺭ ﺫﻛﺭ ﻣﺣﻠﻬﻣﺎ ﺃﻭﻻ ﻓﺫﻛﺭ ) ﺍﻟﻠﱠ ْﻳ ِﻝ َﻭﺍﻟ ﱠﻧ َﻬ ِ‬

‫ﺎﺡ{ ﺍﻟﺑﻘﺭﺓ‪۱٦٤‬‬
‫ﺍﻟﺭ َﻳ ِ‬
‫ﺻ ِﺭﻳﻑِ ﱢ‬ ‫)‪ .....}(۱٦٤‬ﱠﻣﺎء ‪َ .....‬ﻭ َﺑ ﱠﺙ ﻓِﻳ َﻬﺎ ﻣِﻥ ُﻛﻝ ﱢ َﺩﺁ ﱠﺑ ٍﺔ َﻭ َﺗ ْ‬
‫ﺎﺡ ﺁ َﻳﺎﺕٌ ﻟﱢ َﻘ ْﻭ ٍﻡ َﻳ ْﻌﻘِﻠُﻭﻥَ { ﺍﻟﺟﺎﺛﻳﺔ ‪٥‬‬
‫ﺍﻟﺭ َﻳ ِ‬
‫ﺻ ِﺭﻳﻑِ ﱢ‬ ‫} ‪ .....‬ﱢﺭ ْﺯ ٍﻕ ‪َ .....‬ﻭ َﺗ ْ‬

‫ﺽ َﺑ ْﻌ َﺩ َﻣ ْﻭﺗِ َﻬﺎ َﻭ َﺑ ﱠﺙ ﻓِﻳ َﻬﺎ ﻣِﻥ ُﻛﻝ ﱢ َﺩﺁ ﱠﺑ ٍﺔ {ﺍﻟﺑﻘﺭﺓ‪۱٦٤‬‬ ‫ﺳﻣَﺎءِ ﻣِﻥ ﱠﻣﺎء َﻓﺄ َ ْﺣ َﻳﺎ ِﺑ ِﻪ ْﺍﻷَ ْﺭ َ‬ ‫ﻧﺯﻝ َ ّ‬
‫ﷲ ُ ﻣِﻥَ ﺍﻟ ﱠ‬ ‫)‪َ }(۱٦٤‬ﻭ َﻣﺎ ﺃَ َ‬
‫َ‬ ‫ﱢ‬ ‫ً‬ ‫َ‬
‫ﺍﻟﺳﻣَﺎءِ َﻣﺎ ًء ‪ .......‬ﺇِﻥﱠ ﻓِﻲ ﺫﻟِ َﻙ ﻵ َﻳﺔ ﻟﻘ ْﻭ ٍﻡ َﻳ ْﺳ َﻣﻌُﻭﻥَ {ﺍﻟﻧﺣﻝ‪٦٥‬‬ ‫ﷲ ُ ﺃَﻧﺯﻝ َ ﻣِﻥَ ﱠ‬ ‫َ‬ ‫} َﻭ ّ‬
‫ﻟ {ﺍﻟﻌﻧﻛﺑﻭﺕ‪٦۳‬‬ ‫ﱠ‬ ‫ﱠ‬
‫ﺍﻟﺳﻣَﺎءِ َﻣﺎ ًء‪ ....‬ﻣِﻥ َﺑ ْﻌﺩَ ‪ ...‬ﻟَ َﻳﻘُﻭﻟُﻥﱠ ﷲ ُ ﻗُ ِﻝ ﺍ ْﻟ َﺣ ْﻣ ُﺩ ِ ِ‬ ‫َ‬
‫ﺳﺄ ْﻟ َﺗ ُﻬﻡ ﱠﻣﻥ ﱠﻧ ﱠﺯﻝ َ ﻣِﻥَ ﱠ‬ ‫} َﻭﻟَﺋِﻥ َ‬
‫ُ‬ ‫َ‬
‫ﺎﺡ ﺁ َﻳ ﻟﻘ ْﻭ ٍﻡ َﻳ ْﻌﻘِﻠﻭﻥَ {ﺍﻟﺟﺎﺛﻳﺔ‪٥‬‬‫ﱢ‬ ‫ﺎﺕٌ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬
‫} َﻭ َﻣﺎ ﺃَﻧﺯﻝَ ﷲُ ﻣِﻥَ ﺍﻟ ﱠ‬
‫َ‬
‫ﺍﻟﺭ َﻳ ِ‬
‫ﻑ ﱢ‬ ‫ﺻ ِﺭﻳ ِ‬ ‫‪.......‬ﻭﺗ ْ‬
‫َ‬ ‫ﺳﻣَﺎءِ ﻣِﻥ ﱢﺭﺯ ٍﻕ‬
‫ﻓﻲ ﺍﻟﻌﻧﻛﺑﻭﺕ ‪:‬ﺍﻟﻛﻼﻡ ﻓﻲ ﺳﻳﺎﻕ ﺗﻘﺭﻳﺭﻫﻡ ﺑﻭﺣﺩﺍﻧﻳﺔ ﷲ ﻓﻛﺎﻥ ﺍﻟﻣﻘﺎﻡ ﻣﻘﺗﺿﻳﺎ ﻟﻠﺗﺄﻛﻳﺩ ﺑﺯﻳﺎﺩﺓ )ﻣِﻥْ ( ﻓﻲ ﻗﻭﻟﻪ )ﻣِﻥْ َﺑ ْﻌ ِﺩ‬
‫َﻣ ْﻭﺗِ َﻬﺎ( ﺇﻟﺟﺎء ﻟﻬﻡ ﺇﻟﻰ ﺍﻹﻗﺭﺍﺭ ﺑﺄﻥ ﻓﺎﻋﻝ ﺫﻟﻙ ﻫﻭ ﷲ ﺩﻭﻥ ﺃﺻﻧﺎﻣﻬﻡ‪ .‬ﺃﻣﺎ ﺁﻳﺎﺕ ﺍﻟﺑﻘﺭﺓ ﻭﺍﻟﻧﺣﻝ ﻭﺍﻟﺟﺎﺛﻳﺔ ﻓﻔﻲ ﺳﻳﺎﻕ ﺗﻔﺻﻳﻝ‬
‫‪۲‬‬
‫‪F‬‬‫ﻗﺩﺭﺓ ﷲ ﺗﻌﺎﻟﻰ ﻓﻠﻡ ﻳﻛﻥ ﻓﻳﻬﺎ ﻣﻘﺗﺽ ﻟﺯﻳﺎﺩﺓ )ﻣِﻥْ (‪.‬‬
‫‪31‬‬

‫ﺏ{‬‫ﺏ{ ﺍﻟﻭﺣﻳﺩﺓ ﻭﻏﻳﺭﻫﺎ }‪ .....‬ﺍ ْﻟ ِﻌ َﻘﺎ ِ‬ ‫)‪ .....}(۱٦٥‬ﺍ ْﻟ َﻌ َﺫﺍ ِ‬

‫ﺍﺏ(‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬
‫ﺍﺏ( ﻭ ﺟﺎء ﺑﻌﺩﻫﺎ ) َﻭ َﺭﺃ ُﻭﺍ ﺍﻟ َﻌﺫ َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺳﺑﻕ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ) ﺇِﺫ َﻳ َﺭ ْﻭﻥَ ﺍﻟ َﻌﺫ َ‬

‫ﺎﻥ {ﺍﻟﺑﻘﺭﺓ‪۱٦۸‬‬ ‫ﺷ ْﻳ َﻁ ِ‬
‫ﺕ ﺍﻟ ﱠ‬‫ﺽ ‪َ .....‬ﻭﻻَ َﺗ ﱠﺗ ِﺑ ُﻌﻭ ْﺍ ُﺧ ُﻁ َﻭﺍ ِ‬ ‫ﺎﺱ‪ِ ...‬ﻣ ﱠﻣﺎ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬ ‫)‪َ }(۱٦۸‬ﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟ ﱠﻧ ُ‬
‫ﻟ ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ ﺇِ ﱠﻳﺎﻩُ َﺗ ْﻌ ُﺑﺩُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۱۷۲‬‬ ‫ّ‬
‫ﺷ ُﻛ ُﺭﻭ ْﺍ ِ ِ‬ ‫ْ‬
‫ﺕ َﻣﺎ َﺭ َﺯﻗ َﻧﺎ ُﻛ ْﻡ َﻭﺍ ْ‬ ‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ‪ ....‬ﻣِﻥ ﻁ ﱢﻳ َﺑﺎ ِ‬
‫َ‬
‫ِﻱ ﺃَﻧ ُﺗﻡ ِﺑ ِﻪ ُﻣ ْﺅ ِﻣ ُﻧﻭﻥَ {ﺍﻟﻣﺎﺋﺩﺓ‪۸۸‬‬ ‫ﷲ ﺍﻟﱠﺫ َ‬ ‫ﷲ ُ ‪َ .....‬ﻭﺍ ﱠﺗﻘُﻭ ْﺍ ّ َ‬ ‫} َﻭ‪ِ ....‬ﻣ ﱠﻣﺎ َﺭ َﺯ َﻗ ُﻛ ُﻡ ّ‬
‫ﺎﻥ {ﺍﻷﻧﻌﺎﻡ‪۱٤۲‬‬ ‫َ‬
‫ﺷ ْﻳﻁ ِ‬ ‫ﺕ ﺍﻟ ﱠ‬ ‫ُ‬ ‫َ‬ ‫ّ‬
‫} َﻭﻣِﻥَ ﺍﻷَ ْﻧ َﻌ ِﺎﻡ َﺣ ُﻣﻭﻟَ ًﺔ َﻭﻓ ْﺭﺷﺎ ً ‪ِ .....‬ﻣ ﱠﻣﺎ َﺭ َﺯﻗ ُﻛ ُﻡ ﷲ ُ َﻭﻻ َﺗ ﱠﺗﺑِ ُﻌﻭ ْﺍ ُﺧﻁ َﻭﺍ ِ‬
‫َ‬ ‫َ‬
‫ﷲ َﻏﻔُﻭ ٌﺭ ﱠﺭﺣِﻳ ٌﻡ {ﺍﻷﻧﻔﺎﻝ‪٦۹‬‬ ‫ﷲ ﺇِﻥﱠ ّ َ‬ ‫} َﻓـ‪ِ ....‬ﻣ ﱠﻣﺎ َﻏﻧِ ْﻣ ُﺗ ْﻡ ‪َ .....‬ﻭﺍ ﱠﺗﻘُﻭ ْﺍ ّ َ‬
‫ﷲ ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ ﺇ ِ ﱠﻳﺎﻩُ َﺗ ْﻌ ُﺑﺩُﻭﻥَ {ﺍﻟﻧﺣﻝ‪۱۱٤‬‬ ‫ﺷ ُﻛ ُﺭﻭ ْﺍ ﻧ ِْﻌ َﻣﺕَ ّ ِ‬ ‫ﷲ ُ ‪َ .....‬ﻭﺍ ْ‬ ‫}ﻓـ‪ِ ....‬ﻣ ﱠﻣﺎ َﺭ َﺯ َﻗ ُﻛ ُﻡ ّ‬
‫ﺽ(‬ ‫َ‬
‫ﺎﺱ (ﻋﻣﻡ ﺍﻟﻣﺄﻛﻭﻝ ) ِﻣ ﱠﻣﺎ ﻓِﻲ ﺍﻷ ْﺭ ِ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱٦۸‬ﻟﻣﺎ ﻋﻣﻡ ﺍﻟﻣﻧﺎﺩﻯ ) َﻳﺎ ﺃ ﱡﻳ َﻬﺎ ﺍﻟ ﱠﻧ ُ‬
‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺕ َﻣﺎ َﺭﺯﻗﻧﺎﻛ ْﻡ(‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۷۲‬ﻟﻣﺎ ﺧﺹ ﺍﻟﻣﺅﻣﻧﻳﻥ ﺑﺎﻟﻧﺩﺍء ) َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﺫِﻳﻥَ ﺁ َﻣﻧﻭﺍ ( ﺧﺹ ﺍﻟﻣﺄﻛﻭﻝ ﺑﺎﻟﻁﻳﺑﺎﺕ )ﻣِﻥ ﻁ ﱢﻳ َﺑﺎ ِ‬
‫َ‬ ‫ْ‬ ‫ُ‬ ‫ﱠ‬
‫ُ‬
‫ﷲ َﻏﻔﻭ ٌﺭ‬ ‫ّ‬
‫ﻓﻲ ﺍﻷﻧﻔﺎﻝ ‪ :٦۹‬ﺍﻵﻳﺔ ﺧﺎﺻﺔ ﺑﺣﺎﺩﺛﺔ ﻣﻌﻳﻧﺔ ﻭ ﻫﻲ ﻓﺩﺍء ﺃﺳﺭﻯ ﺑﺩﺭ ﻟﺫﻟﻙ ﻗﺎﻝ ) ِﻣ ﱠﻣﺎ َﻏﻧ ِْﻣ ُﺗ ْﻡ ( ﻭ ﺧﺗﻡ ﺍﻻﻳﺔ)ﺇِﻥﱠ َ‬
‫ﺃﺧﺫﻫﻡ ﺍﻟﻐﻧﻳﻣﺔ ﻭﺍﻟﻔﺩﺍء ﻗﺑﻝ ﺃﻥ ﻳﻧﺯﻝ ﺑﺷﺄﻧﻬﻣﺎ‬ ‫ﱠﺭﺣِﻳ ٌﻡ( ﻷﻧﻪ ﻏﻔﺭ ﻟﻬﻡ ﺃﺧﺫ ﺍﻟﻐﻧﺎﺋﻡ ﻓﻲ ﺑﺩﺭ ﺑﻌﺩ ﺃﻥ ﻛﺎﺩ ﻳﻧﺎﻟﻬﻡ ﺍﻟﻌﺫﺍﺏ ﺑﺳﺑﺏ ْ‬
‫ﺗﺷﺭﻳﻊ‬

‫‪۱‬ﺩﻟﻳﻝ ﺍﻟﺣﻔﺎﻅ ﺹ‪٦٤‬‬

‫‪ ۲‬ﺍﻧﻅﺭ ﺃﺳﺭﺍﺭ ﺍﻟﺗﻛﺭﺍﺭ ﺹ ‪۲۰۰‬‬
‫‪٥۱‬‬
 ‫ﻓﻲ ﺍﻟﻧﺣﻝ ‪ :۱۱٤‬ﻋﻘﺏ ﺑﺷﻛﺭ ﺍﻟﻧﻌﻣﺔ ﻭ ﺫﻟﻙ ﻟﻘﻭﻟﻪ ﻗﺑﻠﻬﺎ ) َﻓ َﻛ َﻔ َﺭﺕْ ِﺑﺄ َ ْﻧ ُﻌﻡ ّ‬
‫ﷲِ( ﻓﺎﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺷﻛﺭ ﺍﻟﻧﻌﻡ‬ ‫ِ‬

‫ﺽ َﺣﻼَﻻً َﻁ ﱢﻳﺑﺎ ً ‪....‬ﺇِ ﱠﻧ ُﻪ ﻟَ ُﻛ ْﻡ َﻋﺩ ﱞُﻭ ُﻣ ِﺑﻳﻥٌ ۝ﺇِ ﱠﻧ َﻣﺎ َﻳﺄْ ُﻣ ُﺭ ُﻛ ْﻡ ِﺑﺎﻟﺳﱡﻭءِ {ﺍﻟﺑﻘﺭﺓ‪۱٦۸‬‬ ‫)‪ُ }(۱٦۸‬ﻛﻠُﻭ ْﺍ ِﻣ ﱠﻣﺎ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬
‫ﺳ ْﻠ ِﻡ َﻛﺂ ﱠﻓ ًﺔ‪ ....‬ﺇِ ﱠﻧ ُﻪ ﻟَ ُﻛ ْﻡ َﻋﺩ ﱞُﻭ ُﻣﺑِﻳﻥٌ ۝ َﻓﺈِﻥ َﺯﻟَ ْﻠ ُﺗ ْﻡ ﱢﻣﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺟﺎء ْﺗ ُﻛ ُﻡ {ﺍﻟﺑﻘﺭﺓ‪۲۰۸‬‬
‫} ﺍﺩْ ُﺧﻠُﻭ ْﺍ ﻓِﻲ ﺍﻟ ﱢ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫ً‬ ‫َ‬
‫ﺍﺝ {ﺍﻷﻧﻌﺎﻡ‪۱٤۲‬‬‫}ﻭﻣِﻥَ ﺍﻷ ْﻧ َﻌ ِﺎﻡ َﺣ ُﻣﻭﻟَﺔ َﻭﻓ ْﺭﺷﺎ ً ُﻛﻠُﻭ ْﺍ ِﻣ ﱠﻣﺎ َﺭ َﺯﻗ ُﻛ ُﻡ ﷲُ‪ ....‬ﺇِ ﱠﻧ ُﻪ ﻟَ ُﻛ ْﻡ َﻋﺩ ﱞُﻭ ُﻣ ِﺑﻳﻥٌ ۝ﺛ َﻣﺎﻧِ َﻳﺔ ﺃ ْﺯ َﻭ ٍ‬ ‫َ‬
‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬
‫ﺎﻥ ﻓﺈِﻧﻪ َﻳﺄ ُﻣ ُﺭ ﺑِﺎﻟﻔ ْﺣﺷﺎء َﻭﺍﻟ ُﻣﻧﻛ ِﺭ{ﺍﻟﻧﻭﺭ‪۲۱‬‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫ﺕ ﺍﻟﺷ ْﻳﻁ ِ‬ ‫ُ‬ ‫ُ‬ ‫ﱠ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬
‫} َﻳﺎ ﺃ ﱡﻳ َﻬﺎ ﺍﻟﺫِﻳﻥَ ﺁ َﻣﻧﻭﺍ ‪َ ....‬ﻭ َﻣﻥ َﻳﺗﺑِ ْﻊ ﺧﻁ َﻭﺍ ِ‬
‫ﻟﺳ ْﻠ ِﻡ َﻛﺂ ﱠﻓ ًﺔ( ﺣﺫﺭ ﻣﻥ ﺍﻟﺯﻟﻝ ﺑﻌﺩ ﺫﻟﻙ‬‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪: ۲۰۸‬ﻟﻣﺎ ﻧﺑﻪ ﻋﻠﻰ ﺍﻟﺩﺧﻭﻝ ﻓﻲ ﺷﺭﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻛﺎﻣﻠﺔ ﻓﻘﺎﻝ )ﺍﺩْ ُﺧﻠُﻭ ْﺍ ﻓِﻲ ﺍ ﱢ‬
‫ﻓﻲ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺑﻌﺩ ﺃﻥ ﺍﻣﺗﻥ ﻋﻠﻰ ﻋﺑﺎﺩﻩ ﺑﻣﺎ ﺭﺯﻗﻬﻡ ﻣﻥ ﺍﻷﻧﻌﺎﻡ ﻓﺻﻝ ﻟﻬﻡ ﺃﺻﻧﺎﻓﻬﺎ‬
‫ﺎﻥ( ﺗﻘﺭﻳﻌﺎ ﻟﻣﻥ ﻭﻗﻊ ﻓﻲ ﺣﺩﻳﺙ ﺍﻹﻓﻙ‬ ‫ﺷ ْﻳ َﻁ ِ‬ ‫ﺕ ﺍﻟ ﱠ‬ ‫ﻓﻲ ﺍﻟﻧﻭﺭ ‪ :‬ﺍﻟﻭﺣﻳﺩﺓ ﺍﻟﺗﻰ ﻭﺭﺩ ﻓﻳﻬﺎ ) َﻭ َﻣﻥ َﻳ ﱠﺗﺑِ ْﻊ ُﺧ ُﻁ َﻭﺍ ِ‬

‫ﻧﺯﻝَ َﻋﻠَ ْﻳ َﻧﺎ َﻭ َﻳ ْﻛﻔُﺭﻭﻥَ ﺑِ َﻣﺎ َﻭ َﺭﺍءﻩُ {ﺍﻟﺑﻘﺭﺓ ‪۹۱‬‬ ‫)‪ .....}(۱۷۰‬ﺁ ِﻣ ُﻧﻭ ْﺍ ﺑِ َﻣﺎ ‪ُ ....‬ﻧ ْﺅ ِﻣﻥُ ﺑِ َﻣﺎ ﺃ ُ ِ‬
‫ﺷ ْﻳ ًﺋﺎ { ﺍﻟﺑﻘﺭﺓ‪۱۷۰‬‬ ‫َ‬ ‫َ‬
‫} ‪ .....‬ﺍ ﱠﺗ ِﺑ ُﻌﻭﺍ َﻣﺎ ‪َ ....‬ﺑﻝْ َﻧ ﱠﺗ ِﺑ ُﻊ َﻣﺎ ﺃ ْﻟ َﻔ ْﻳ َﻧﺎ َﻋ َﻠ ْﻳ ِﻪ ﺁ َﺑﺎ َء َﻧﺎ ۗ ﺃ َﻭﻟَ ْﻭ َﻛﺎﻥَ ﺁ َﺑﺎﺅُ ُﻫ ْﻡ َﻻ َﻳ ْﻌﻘِﻠُﻭﻥَ َ‬
‫ﺻﺩُﻭﺩﺍً{ ﺍﻟﻧﺳﺎء ‪٦۱‬‬ ‫ﺻﺩﱡﻭﻥَ َﻋﻧ َﻙ ُ‬ ‫ﻭﻝ َﺭﺃَ ْﻳﺕَ ﺍ ْﻟ ُﻣ َﻧﺎﻓِﻘِﻳﻥَ َﻳ ُ‬
‫ﺳ ِ‬ ‫ﺍﻟﺭ ُ‬ ‫} ‪َ .....‬ﺗ َﻌﺎﻟَ ْﻭ ْﺍ ﺇِﻟَﻰ َﻣﺎ ‪َ ....‬ﻭﺇِﻟَﻰ ﱠ‬
‫ﺷ ْﻳﺋﺎ ً َﻭﻻَ‬ ‫َ‬
‫ﻭﻝ َﻗﺎﻟُﻭ ْﺍ َﺣ ْﺳ ُﺑ َﻧﺎ َﻣﺎ َﻭ َﺟﺩْ َﻧﺎ َﻋﻠَ ْﻳ ِﻪ ﺁ َﺑﺎء َﻧﺎ ﺃ َﻭﻟَ ْﻭ َﻛﺎﻥَ ﺁ َﺑﺎﺅُ ُﻫ ْﻡ ﻻَ َﻳ ْﻌﻠَﻣُﻭﻥَ َ‬‫ﺳ ِ‬ ‫ﺍﻟﺭ ُ‬ ‫} ‪َ .....‬ﺗ َﻌﺎﻟَ ْﻭ ْﺍ ﺇِﻟَﻰ َﻣﺎ ‪َ ....‬ﻭﺇِﻟَﻰ ﱠ‬
‫َﻳ ْﻬ َﺗﺩُﻭﻥَ { ﺍﻟﻣﺎﺋﺩﺓ ‪۱۰٤‬‬
‫ﺷ ْﻳﻁﺎﻥُ ﻳَﺩْ ُﻋﻭ ُﻫ ْﻡ { ﻟﻘﻣﺎﻥ ‪۲۱‬‬ ‫َ‬ ‫َ‬
‫} ‪ .....‬ﺍ ﱠﺗ ِﺑ ُﻌﻭﺍ َﻣﺎ ‪َ ....‬ﺑﻝْ َﻧ ﱠﺗ ِﺑ ُﻊ َﻣﺎ َﻭ َﺟﺩْ َﻧﺎ َﻋﻠَ ْﻳ ِﻪ ﺁ َﺑﺎ َء َﻧﺎ ۚ ﺃ َﻭﻟَ ْﻭ َﻛﺎﻥَ ﺍﻟ ﱠ‬
‫ﺎﻥ (ﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ ﺍﻷﻣﺭ ﺑﺎﻻﺗﺑﺎﻉ ﻓﻘﺎﻝ )ﺍ ﱠﺗ ِﺑ ُﻌﻭﺍ َﻣﺎ(‪ ،‬ﻭﻟﻣﺎ‬ ‫ﺷ ْﻳ َﻁ ِ‬
‫ﺕ ﺍﻟ ﱠ‬‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۷۰‬ﻟﻣﺎ ﻗﺎﻝ ﻗﺑﻠﻬﺎ ) َﻭ َﻻ َﺗ ﱠﺗ ِﺑ ُﻌﻭﺍ ُﺧ ُﻁ َﻭﺍ ِ‬
‫)ﻻ َﻳ ْﻌﻘِﻠُﻭﻥَ ( ﻓﻧﻔﻰ ﻋﻧﻬﻡ ﺍﻟﻌﻘﻝ ﻷﻧﻪ ﺳﻳﺷﺑﻬﻬﻡ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺗﻲ‬ ‫ﺃﻣﺭﻫﻡ ﺑﺎﻻﺗﺑﺎﻉ ﻛﺎﻥ ﺟﻭﺍﺑﻬﻡ ) َﺑ ْﻝ َﻧ ﱠﺗ ِﺑ ُﻊ( ‪ ،‬ﻭ ﻗﺎﻝ ﻋﻥ ﺁﺑﺎﺋﻬﻡ َ‬
‫ﺗﻠﻳﻬﺎ ﺑﺎﻷﻧﻌﺎﻡ ﺍﻟﺗﻲ ﻻ ﺗﻌﻘﻝ ﺷﻳﺋﺎ‬

‫ﺕ ﻻﱠ ُﻳ ْﺑﺻِ ﺭُﻭﻥَ ۝ ‪َ .....‬ﻳ ْﺭ ِﺟﻌُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۱۸‬‬ ‫ﻭﺭ ِﻫ ْﻡ َﻭ َﺗ َﺭ َﻛ ُﻬ ْﻡ ﻓِﻲ ُﻅﻠُ َﻣﺎ ٍ‬ ‫)‪َ } (۱۷۱‬ﺫﻫ َ ّ‬
‫َﺏ ﷲ ُ ﺑِ ُﻧ ِ‬
‫} َﻭ َﻣ َﺛﻝ ُ ﺍﻟﱠﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭ ْﺍ َﻛ َﻣ َﺛ ِﻝ ﺍﻟﱠﺫِﻱ َﻳ ْﻧﻌِﻕُ ِﺑ َﻣﺎ ﻻَ َﻳ ْﺳ َﻣ ُﻊ ﺇِﻻﱠ ﺩ َُﻋﺎء َﻭﻧِ َﺩﺍء ‪َ .....‬ﻓ ُﻬ ْﻡ ﻻَ َﻳ ْﻌﻘِﻠُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۱۷۱‬‬
‫ﻭﺭ ِﻫ ْﻡ ( ﻓﻛﻳﻑ ﻳﺭﺟﻌﻭﻥ ﻭﻫﻡ ﻓﻲ ﺍﻟﻅﻠﻣﺎﺕ ﻻ ﻳﺑﺻﺭﻭﻥ ﺷﻳﺋﺎ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺧﺗﻡ ﺑـ) ﻻَ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪: ۱۸‬ﻟﻣﺎ ﻗﺎﻝ) َﺫﻫ َ ّ‬
‫َﺏ ﷲ ُ ﺑِ ُﻧ ِ‬
‫َﻳ ْﺭ ِﺟﻌُﻭﻥَ (‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۷۱‬ﻟﻣﺎ ﺷﺑﻬﻬﻡ ﺑﺎﻷﻧﻌﺎﻡ ﺍﻟﺗﻰ ﻳﻧﻌﻕ ﺑﻬﺎ ﺃﻱ ﻳﻧﺎﺩﻯ ﻋﻠﻳﻬﺎ ﺑﻣﺎ ﻻ ﺗﻔﻬﻣﻪ ﻭ ﻻ ﺗﻌﻘﻠﻪ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺧﺗﻡ ﺑـ ) ﻻَ‬
‫َﻳ ْﻌﻘِﻠُﻭﻥَ (‬

‫ﺎﻥ {ﺍﻟﺑﻘﺭﺓ‪۱٦۸‬‬ ‫ﺷ ْﻳ َﻁ ِ‬
‫ﺕ ﺍﻟ ﱠ‬ ‫ﺽ ‪َ .....‬ﻭﻻَ َﺗ ﱠﺗ ِﺑ ُﻌﻭ ْﺍ ُﺧ ُﻁ َﻭﺍ ِ‬ ‫ﺎﺱ‪ِ ...‬ﻣ ﱠﻣﺎ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬ ‫)‪َ }(۱۷۲‬ﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟ ﱠﻧ ُ‬
‫ﻟ ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ ﺇِ ﱠﻳﺎ ُﻩ َﺗ ْﻌ ُﺑﺩُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۱۷۲‬‬ ‫ﺷ ُﻛ ُﺭﻭ ْﺍ ِ ّ ِ‬
‫ﺕ َﻣﺎ َﺭ َﺯ ْﻗ َﻧﺎ ُﻛ ْﻡ َﻭﺍ ْ‬‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ‪ ....‬ﻣِﻥ َﻁ ﱢﻳ َﺑﺎ ِ‬
‫ِﻱ ﺃﻧ ُﺗﻡ ِﺑ ِﻪ ُﻣ ْﺅ ِﻣ ُﻧﻭﻥَ {ﺍﻟﻣﺎﺋﺩﺓ‪۸۸‬‬ ‫َ‬ ‫ﷲ ﺍﻟﺫ َ‬‫ﱠ‬ ‫ّ‬
‫ﷲ ُ ‪َ .....‬ﻭﺍ ﱠﺗﻘُﻭ ْﺍ َ‬ ‫} َﻭ‪ِ ....‬ﻣ ﱠﻣﺎ َﺭ َﺯ َﻗ ُﻛ ُﻡ ّ‬
‫ﺎﻥ {ﺍﻷﻧﻌﺎﻡ‪۱٤۲‬‬ ‫ﺷ ْﻳ َﻁ ِ‬
‫ﺕ ﺍﻟ ﱠ‬ ‫ﷲ ُ َﻭﻻَ َﺗ ﱠﺗ ِﺑ ُﻌﻭ ْﺍ ُﺧ ُﻁ َﻭﺍ ِ‬‫} َﻭﻣِﻥَ ﺍﻷَ ْﻧ َﻌﺎﻡ َﺣ ُﻣﻭﻟَ ًﺔ َﻭ َﻓ ْﺭﺷﺎ ً ‪ِ .....‬ﻣ ﱠﻣﺎ َﺭ َﺯ َﻗ ُﻛ ُﻡ ّ‬
‫ِ‬
‫ﷲ َﻏﻔُﻭ ٌﺭ ﱠﺭﺣِﻳ ٌﻡ {ﺍﻷﻧﻔﺎﻝ‪٦۹‬‬ ‫ﷲ ﺇِﻥﱠ ّ َ‬‫} َﻓـ‪ِ ....‬ﻣ ﱠﻣﺎ َﻏﻧِ ْﻣ ُﺗ ْﻡ ‪َ .....‬ﻭﺍ ﱠﺗﻘُﻭ ْﺍ ّ َ‬
‫ﷲ ﺇِﻥ ُﻛﻧ ُﺗ ْﻡ ﺇ ِ ﱠﻳﺎﻩُ َﺗ ْﻌ ُﺑﺩُﻭﻥَ {ﺍﻟﻧﺣﻝ‪۱۱٤‬‬ ‫ﺷ ُﻛ ُﺭﻭ ْﺍ ﻧ ِْﻌ َﻣﺕَ ّ ِ‬ ‫ﷲ ُ ‪َ .....‬ﻭﺍ ْ‬ ‫}ﻓـ‪ِ ....‬ﻣ ﱠﻣﺎ َﺭ َﺯ َﻗ ُﻛ ُﻡ ّ‬
‫ﺽ(‬ ‫ﺎﺱ (ﻋﻣﻡ ﺍﻟﻣﺄﻛﻭﻝ ) ِﻣ ﱠﻣﺎ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱٦۸‬ﻟﻣﺎ ﻋﻣﻡ ﺍﻟﻣﻧﺎﺩﻯ ) َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟ ﱠﻧ ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۷۲‬ﻟﻣﺎ ﺧﺹ ﺍﻟﻣﺅﻣﻧﻳﻥ ﺑﺎﻟﻧﺩﺍء ) َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ( ﺧﺹ ﺍﻟﻣﺄﻛﻭﻝ ﺑﺎﻟﻁﻳﺑﺎﺕ )ﻣِﻥ َﻁ ﱢﻳ َﺑﺎ ِ‬
‫ﺕ َﻣﺎ َﺭ َﺯ ْﻗ َﻧﺎ ُﻛ ْﻡ(‬
‫ﷲ َﻏﻔُﻭ ٌﺭ‬ ‫ﻓﻲ ﺍﻷﻧﻔﺎﻝ ‪ :٦۹‬ﺍﻵﻳﺔ ﺧﺎﺻﺔ ﺑﺣﺎﺩﺛﺔ ﻣﻌﻳﻧﺔ ﻭ ﻫﻲ ﻓﺩﺍء ﺃﺳﺭﻯ ﺑﺩﺭ ﻟﺫﻟﻙ ﻗﺎﻝ ) ِﻣ ﱠﻣﺎ َﻏﻧِ ْﻣ ُﺗ ْﻡ ( ﻭ ﺧﺗﻡ ﺍﻻﻳﺔ) ﺇِﻥﱠ ّ َ‬
‫ﺃﺧﺫﻫﻡ ﺍﻟﻐﻧﻳﻣﺔ ﻭﺍﻟﻔﺩﺍء ﻗﺑﻝ ﺃﻥ ﻳﻧﺯﻝ ﺑﺷﺄﻧﻬﻣﺎ‬ ‫ﱠﺭﺣِﻳ ٌﻡ( ﻷﻧﻪ ﻏﻔﺭ ﻟﻬﻡ ﺃﺧﺫ ﺍﻟﻐﻧﺎﺋﻡ ﻓﻲ ﺑﺩﺭﺑﻌﺩ ﺃﻥ ﻛﺎﺩ ﻳﻧﺎﻟﻬﻡ ﺍﻟﻌﺫﺍﺏ ﺑﺳﺑﺏ ْ‬
‫ﺗﺷﺭﻳﻊ‬
‫ﷲِ( ﻓﺎﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺷﻛﺭ ﺍﻟﻧﻌﻡ‬ ‫ﻓﻲ ﺍﻟﻧﺣﻝ ‪ :۱۱٤‬ﻋﻘﺏ ﺑﺷﻛﺭ ﺍﻟﻧﻌﻣﺔ ﻭ ﺫﻟﻙ ﻟﻘﻭﻟﻪ ﻗﺑﻠﻬﺎ ) َﻓ َﻛ َﻔ َﺭﺕْ ِﺑﺄ َ ْﻧ ُﻌﻡ ّ‬
‫ِ‬

‫‪٥۲‬‬
٥۳
 ‫ﷲ ‪{....‬‬ ‫ﺎﻍ َﻭﻻَ َﻋﺎ ٍﺩ َﻓﻼ ﺇِ ْﺛ َﻡ َﻋﻠَ ْﻳ ِﻪ ﺇِﻥﱠ ّ َ‬ ‫َ‬
‫‪....‬ﻏ ْﻳ َﺭ َﺑ ٍ‬ ‫ﻳﺭ َﻭ َﻣﺎ ﺃ ُ ِﻫﻝ ﱠ ِﺑ ِﻪ ‪....‬‬ ‫ِﻧﺯ ِ‬‫)‪}(۱۷۳‬ﺇِ ﱠﻧ َﻣﺎ َﺣ ﱠﺭ َﻡ َﻋﻠَ ْﻳ ُﻛ ُﻡ ﺍ ْﻟ َﻣ ْﻳ َﺗ َﺔ َﻭﺍﻟ ﱠﺩ َﻡ َﻭﻟَ ْﺣ َﻡ ﺍ ْﻟﺧ ِ‬
‫ﺍﻟﺑﻘﺭﺓ‪۱۷۳‬‬
‫}ﻭ َﺭﺿِ ﻳﺕُ ﻟَ ُﻛ ُﻡ ﺍﻹِ ْﺳﻼَ َﻡ ﺩِﻳﻧﺎ ً‬ ‫ﻳﺭ َﻭ َﻣﺎ ﺃ ُ ِﻫﻝﱠ ‪ ....‬ﺑِ ِﻪ َﻭﺍ ْﻟ ُﻣ ْﻧ َﺧﻧِ َﻘ ُﺔ َﻭﺍ ْﻟ َﻣ ْﻭﻗُﻭ َﺫﺓُ{ َ‬ ‫ﺯ‬
‫ِ ِ‬ ‫ﻧ‬‫ْ‬ ‫ﺧ‬
‫ِ‬ ‫ﻟ‬ ‫ْ‬ ‫ﺍ‬ ‫ﻡ‬
‫ُ‬ ‫ﺣ‬‫ْ‬ ‫َ‬ ‫ﻟ‬‫ﻭ‬‫َ‬ ‫ﻡ‬
‫ُ‬ ‫ﺩﱠ‬ ‫ْ‬
‫ﻟ‬ ‫ﺍ‬ ‫ﻭ‬ ‫َ‬ ‫ُ‬
‫ﺔ‬ ‫ﺗ‬‫َ‬ ‫ﻳ‬
‫ْ‬ ‫ﻣ‬
‫َ‬ ‫ْ‬
‫ﻟ‬ ‫ﺍ‬ ‫ﻡ‬
‫ُ‬ ‫ُ‬
‫ﻛ‬ ‫ﻳ‬
‫ْ‬ ‫َ‬ ‫ﻠ‬ ‫ﻋ‬
‫َ‬ ‫ﺕْ‬ ‫ﻣ‬‫َ‬ ‫ﺭ‬
‫} ُﺣ ﱢ‬
‫ﷲ ‪{....‬ﺍﻟﻣﺎﺋﺩﺓ ‪۳‬‬ ‫ّ‬ ‫َ‬ ‫ْ‬ ‫ﱢ‬
‫ﺻ ٍﺔ ﻏ ْﻳ َﺭ ُﻣﺗ َﺟﺎﻧِﻑٍ ﻹِﺛ ٍﻡ ﻓﺈِﻥﱠ َ‬ ‫َ‬ ‫َ‬ ‫‪ ...‬ﻓِﻲ َﻣ ْﺧ َﻣ َ‬
‫َ‬
‫ﻳﺭ ﻓﺈِ ﱠﻧ ُﻪ‬ ‫ِﻧﺯ ٍ‬ ‫َ‬ ‫َ‬ ‫ً‬ ‫َ‬
‫} ﻗُﻝ ﻻﱠ ﺃ ِﺟ ُﺩ ﻓِﻲ َﻣﺎ ﺃ ْﻭﺣ َِﻲ ﺇِﻟَ ﱠﻲ ُﻣ َﺣ ﱠﺭﻣﺎ ً َﻋﻠَﻰ ﻁﺎﻋ ٍِﻡ َﻳﻁ َﻌ ُﻣ ُﻪ ﺇِﻻﱠ ﺃﻥ َﻳ ُﻛﻭﻥَ َﻣ ْﻳ َﺗﺔ ﺃ ْﻭ َﺩﻣﺎ ً ﱠﻣ ْﺳﻔﻭﺣﺎ ً ﺃ ْﻭ ﻟَ ْﺣ َﻡ ﺧ ِ‬
‫ُ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﺎﻍ َﻭﻻَ َﻋﺎ ٍﺩ َﻓﺈِﻥﱠ َﺭ ﱠﺑ َﻙ ‪{....‬ﺍﻷﻧﻌﺎﻡ ‪۱٤٥‬‬ ‫ُ‬ ‫ِﺭ ْﺟ ٌ َ‬
‫ﺱ ﺃ ْﻭ ﻓ ِْﺳﻘﺎ ً ﺃ ِﻫﻝ ﱠ ‪ ....‬ﺑِ ِﻪ ‪َ ....‬ﻏ ْﻳ َﺭ َﺑ ٍ‬
‫ّ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﷲ ‪ {....‬ﺍﻟﻧﺣﻝ ‪۱۱٥‬‬ ‫ﺎﻍ َﻭﻻَ َﻋﺎ ٍﺩ ﻓﺈِﻥﱠ َ‬ ‫ﻳﺭ َﻭ َﻣﺎ ﺃ ِﻫﻝﱠ ‪ِ ....‬ﺑ ِﻪ ‪َ ....‬ﻏ ْﻳ َﺭ َﺑ ٍ‬ ‫}ﺇِ ﱠﻧ َﻣﺎ َﺣ ﱠﺭ َﻡ َﻋﻠَ ْﻳ ُﻛ ُﻡ ﺍ ْﻟ َﻣ ْﻳ َﺗﺔ َﻭﺍ ْﻟﺩﱠ َﻡ َﻭﻟَ ْﺣ َﻡ ﺍ ْﻟ َﺧ ِ‬
‫ﻧﺯ ِ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻟﻁﻳﺑﺎﺕ ﻣﻥ ﺍﻟﺭﺯﻕ ﻓﻘﺎﻝ)ﻳﺎﺃﻳﻬﺎ ﺍﻟﻧﺎﺱ ُﻛﻠُﻭ ْﺍ ِﻣ ﱠﻣﺎ ﻓِﻲ ﺍﻷﺭﺽ َﺣﻼَﻻً َﻁ ﱢﻳﺑﺎ ً( ﻭﻗﺎﻝ )ﻳﺎﺃﻳﻬﺎ ﺍﻟﺫﻳﻥ‬
‫ﻗْﻧَﺎﻛُﻡْ ﻭﺍﺷﻛﺭﻭﺍ ہﻠﻟ ﺇِﻥ ُﻛ ْﻧ ُﺗ ْﻡ ﺇِ ﱠﻳﺎﻩُ َﺗ ْﻌ ُﺑﺩُﻭﻥَ * ﺇِ ﱠﻧ َﻣﺎ َﺣ ﱠﺭ َﻡ َﻋﻠَ ْﻳ ُﻛ ُﻡ ﺍﻟﻣﻳﺗﺔ ﻭﺍﻟﺩﻡ َﻭﻟَ ْﺣ َﻡ ﺍﻟﺧﻧﺯﻳﺭ َﻭ َﻣﺂ‬ ‫ﱠِ‬ ‫ﻭﺍْ ﻣِﻥ ﻁَﻳﱢﺑَﺎﺕِ ﻣَﺎ ﺭَﺯ‬
‫َ‬ ‫ُ‬
‫َﻧُﻭﺍْ ﻛُﻠ‬
‫ﺃ ُ ِﻫﻝ ﱠ ِﺑ ِﻪ ﻟِ َﻐ ْﻳ ِﺭ ﷲ( ﻓﻠﻣﺎ ﻛﺎﻥ ﺍﻟﻣﻘﺎﻡ ﻣﻘﺎﻡ ﺍﻟﺭﺯﻕ ﻭﺍﻟﻁﻌﺎﻡ ﻭﺍﻷﻣﺭ ﺑﺄﻛﻝ ﺍﻟﻁﻳﺑﺎﺕ ﻗﺩﻡ )ﺑﻪ( ‪ .‬ﻭﺍﻟﺿﻣﻳﺭ ﻳﻌﻭﺩ ﻋﻠﻰ ﻣﺎ ﻳﺫﺑﺢ‬
‫ﻭﻫﻭ ﻁﻌﺎﻡ ﻣﻧﺎﺳﺑﺔ ﻟﻠﻣﻘﺎﻡ‬
‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺑﺎﻗﻲ ﺍﻵﻳﺎﺕ ‪ :‬ﻗﺩﻡ )ﻟﻐﻳﺭ ﷲ( ﻭﺫﻟﻙ ﺃﻥ ﺍﻟﻣﻘﺎﻡ ﻓﻲ ﺁﻳﺔ ﺍﻷﻧﻌﺎﻡ ﻫﻭ ﻓﻲ ﺍﻟﻛﻼﻡ ﻋﻠﻰ ﺍﻟﻣﻔﺗﺭﻳﻥ ﻋﻠﻰ ﷲ ﻣﻣﻥ ﻛﺎﻧﻭﺍ‬
‫ﻠُﻭﺍْ ہﻠﻟ ِﻣ ﱠﻣﺎ َﺫ َﺭﺃَ ﻣِﻥَ ﺍﻟﺣﺭﺙ ﻭﺍﻷﻧﻌﺎﻡ َﻧﺻِ ﻳﺑﺎ ً َﻓ َﻘﺎﻟُﻭ ْﺍ ﻫﺎﺫﺍ‬ ‫ﱠِ‬ ‫َﺟ َﻌ‬
‫ﻳﺷﺭﻋﻭﻥ ﻟﻠﻧﺎﺱ ﺑﺎﺳﻡ ﷲ ﻭﻫﻡ ﻳﻔﺗﺭﻭﻥ ﻋﻠﻳﻪ ﻓﻘﺩ ﺳﺑﻕ ﻗﻭﻟﻪ َ‬
‫ﺂء َﻣﺎ َﻳ ْﺣ ُﻛﻣُﻭﻥَ‬ ‫ﺳ َ‬ ‫ﺷ َﺭ َﻛﺂﺋِ ِﻬ ْﻡ َ‬ ‫ِ‬ ‫ﱠ‬
‫ﺎ ﻛَﺎﻥَ ہﻠﻟ َﻓ ُﻬ َﻭ َﻳﺻِ ﻝ ُ ﺇﻟﻰ ُ‬ ‫ﻭَﻣ‬
‫َ‬ ‫ﻡْ ﻓَﻼ ﻳَﺻِﻝُ ﺇﻟﻰ ﷲ‬ ‫ﺂﺋِﻬ َ‬ ‫ﺎ ﻛَﺎﻥَ ﻟِﺷُﺭَﻛ ِ‬
‫َ‬ ‫َ‬
‫ﺂﺋِﻧَﺎ ﻓَﻣ‬ ‫ِﻡْ ﻭﻫﺎﺫﺍ ﻟِﺷُﺭَﻛ‬
‫َ‬ ‫ِ ﺑِﺯَﻋْﻣِﻬ‬
‫ُ‬ ‫ْ‬ ‫ﱠ‬ ‫ُ‬ ‫ﺕْ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ْ‬
‫(ﻭﻗﻭﻟﻪ ) َﻭﻗﺎﻟﻭﺍ ﻫﺎﺫﻩ ﺃﻧﻌﺎﻡ َﻭ َﺣ ْﺭﺙ ﺣ ِْﺟ ٌﺭ ﻻ َﻳﻁ َﻌ ُﻣ َﻬﺂ ﺇِﻻ َﻣﻥ ﻧﺷﺂ ُء ﺑِﺯ ْﻋ ِﻣ ِﻬ ْﻡ ﻭﺃﻧﻌﺎﻡ ُﺣ ﱢﺭ َﻣ ﻅ ُﻬﻭ ُﺭﻫَﺎ ﻭﺃﻧﻌﺎﻡ ﻻ َﻳﺫﻛﺭُﻭﻥَ‬ ‫ﱠ‬ ‫ٌ‬ ‫ْ‬ ‫ُ‬ ‫َ‬
‫ﺍﺳﻡ ﷲ َﻋﻠَ ْﻳ َﻬﺎ ﺍﻓﺗﺭﺁء َﻋﻠَ ْﻳ ِﻪ( ﻭﻟﺫﺍ ﻗﺩﻡ ﺇﺑﻁﺎﻝ ﻫﺫﻩ ﺍﻟﻣﻌﺑﻭﺩﺍﺕ ﻣﻥ ﻏﻳﺭ ﷲ ﻋﻠﻰ )ﺑﻪ( ﻓﻘﺎﻝ)ﺃَ ْﻭ ﻓ ِْﺳﻘﺎ ً ﺃ ُ ِﻫﻝ ﱠ ﻟِ َﻐ ْﻳ ِﺭ ﷲ ِﺑ ِﻪ(‬
‫ﺣﺭﻡ ﻣﻥ ﻏﻳﺭ ﷲ ﻓﺈﻥ ﷲ ﻫﻭ‬ ‫ﻭﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪:‬ﺍﻟﻛﻼﻡ ﺃﻳﺿﺎ ً ﻋﻠﻰ ﺍﻟﺗﺣﻠﻳﻝ ﻭﺍﻟﺗﺣﺭﻳﻡ ﻭﻣَﻥْ ﺑﻳﺩِﻩ ﺫﻟﻙ‪ ،‬ﻭﺭﻓﺽ ﺃﻳﺔ ﺟﻬﺔ ُﺗﺣﻠﱢﻝ ُ ﻭ ُﺗ ﱢ‬
‫ﻳﺣﻛﻡ ﻣﺎ ﻳﺭﻳﺩ‪ .‬ﻓﻘﺩ ﻗﺎﻝ)ﺃ ُ ِﺣﻠﱠﺕْ ﻟَ ُﻛ ْﻡ َﺑ ِﻬﻳ َﻣ ُﺔ ﺍﻷﻧﻌﺎﻡ ﺇِﻻﱠ َﻣﺎ ﻳﺗﻠﻰ َﻋﻠَ ْﻳ ُﻛ ْﻡ َﻏ ْﻳ َﺭ ُﻣ ِﺣﻠﱢﻲ ﺍﻟﺻﻳﺩ َﻭﺃَ ْﻧ ُﺗ ْﻡ ُﺣ ُﺭ ٌﻡ ﺇِﻥﱠ ﷲ َﻳ ْﺣ ُﻛ ُﻡ َﻣﺎ ُﻳ ِﺭﻳ ُﺩ * َﻳﺎ‬
‫ﺷ َﻌﺂﺋ َِﺭ ﷲ( ﻓﻬﻭ ﻳﺟﻌﻝ ﺍﻟﺗﺣﻠﻳﻝ ﻭﺍﻟﺗﺣﺭﻳﻡ ﺑﻳﺩﻩ ﻭﻳﺭﻓﺽ ﺃﻳﺔ ﺟﻬﺔ ﺃﺧﺭﻯ ﺗﻘﻭﻡ ﺑﺫﻟﻙ ﻭﻟﺫﺍ ﻗﺩﻣﻪ‬ ‫ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﺫﻳﻥ ﺁ َﻣ ُﻧﻭ ْﺍ ﻻَ ُﺗ ِﺣﻠﱡﻭ ْﺍ َ‬
‫‪۱‬‬
‫ﻓﻲ ﺍﻟﺑﻁﻼﻥ ﻓﻘﺎﻝ) َﻭ َﻣﺂ ﺃ ُ ِﻫﻝﱠ ﻟِﻐ ْﻳ ِﺭ ﷲ ﺑِ ِﻪ(‬
‫َ‬
‫ﱠ‬
‫ِﺏ ﻫ ََﺫﺍ َﺣ َﻼﻝ ٌ َﻭ َﻫ َﺫﺍ َﺣ َﺭﺍ ٌﻡ ﻟِ َﺗ ْﻔ َﺗ ُﺭﻭﺍ َﻋﻠَﻰ ِ‬ ‫ﻑ ﺃَ ْﻟﺳِ َﻧ ُﺗ ُﻛ ُﻡ ﺍ ْﻟ َﻛﺫ َ‬ ‫ﻭﻛﺫﻟﻙ ﻓﻲ ﺍﻟﻧﺣﻝ ‪ :‬ﺣﻳﺙ ﺟﺎء ﺑﻌﺩﻫﺎ) َﻭ َﻻ َﺗﻘُﻭﻟُﻭﺍ ﻟِ َﻣﺎ َﺗﺻِ ُ‬
‫‪F32‬‬

‫ِﺏ(‬ ‫ﷲ ﺍ ْﻟ َﻛﺫ َ‬
‫َ‬
‫ﻓﺄﺑﻁﻝ ﺍﻟﺗﺣﻠﻳﻝ ﻭ ﺍﻟﺗﺣﺭﻳﻡ ﻣﻥ ﻏﻳﺭ ﺟﻬﺗﻪ ﺳﺑﺣﺎﻧﻪ ﻓﻧﺎﺳﺏ ﺗﻘﺩﻳﻡ )ﻟِﻐ ْﻳ ِﺭ ﷲ(‬
‫ﻭﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :‬ﺫﻛﺭ ﻋﺩﺩﺍ ﻛﺑﻳﺭﺍ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻷﺭﺑﻊ ﺃﺻﻧﺎﻑ ﺍﻟﻣﺫﻛﻭﺭﺓ ﻓﻲ ﻛﻝ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺭﻯ ﻓﺄﺿﺎﻑ‬
‫ﺍﻷﻧﻭﺍﻉ ﺍﻟﺗﻲ ﻳﻌﺛﺭ ﻋﻠﻳﻬﺎ ﻏﺎﻟﺑﺎ ﺃﺛﻧﺎء ﺍﻟﺻﻳﺩ ﺍﻟﺑﺭﻱ ﻭ ﻫﻭ ﻣﺎ ﻳﻧﺎﺳﺏ ﺳﻳﺎﻕ ﺍﻵﻳﺎﺕ ﻗﺑﻠﻬﺎ ) ﺃ ُ ِﺣﻠﱠﺕْ َﻟ ُﻛﻡ َﺑ ِﻬﻳ َﻣ ُﺔ ﺍﻷَ ْﻧ َﻌ ِﺎﻡ ﺇِﻻﱠ َﻣﺎ‬
‫ﺻ ٍﺔ ( ﺃﻱ ﻓﻲ ﺟﻭﻉ‬ ‫ﺎﺻ َﻁﺎﺩُﻭ ْﺍ( ﻭ ﺯﺍﺩ ﺃﻳﺿﺎ ) ﻓِﻲ َﻣ ْﺧ َﻣ َ‬ ‫ﺍﻟﺻ ْﻳ ِﺩ َﻭﺃَﻧ ُﺗ ْﻡ ُﺣ ُﺭ ٌﻡ( ﻭ ﻗﻭﻟﻪ َ‬
‫)ﻭﺇِ َﺫﺍ َﺣﻠَ ْﻠ ُﺗ ْﻡ َﻓ ْ‬ ‫ُﻳ ْﺗﻠَﻰ َﻋ َﻠ ْﻳ ُﻛ ْﻡ َﻏ ْﻳ َﺭ ُﻣ ِﺣﻠﱢﻲ ﱠ‬
‫ﺷﺩﻳﺩ ﻷﻥ ﺍﻟﺻﻳﺩ ﻳﻠﺟﺄ ﺇﻟﻳﻪ ﻋﺎﺩﺓ ﻓﻲ ﺣﺎﻟﺔ ﻋﺩﻡ ﻭﺟﻭﺩ ﺍﻟﻣﺎﺷﻳﺔ ﺃﻭ ﻓﻲ ﺍﻟﻣﺟﺎﻋﺎﺕ‬

‫)‪(۱۷٤‬‬
‫ّ‬ ‫ُ‬ ‫َ‬
‫ﺏ ﺃﻭﻟـﺋِ َﻙ َﻳﻠ َﻌﻧ ُﻬ ُﻡ ﷲ ُ {ﺍﻟﺑﻘﺭﺓ ‪۱٥۹‬‬‫ُ‬ ‫َ‬ ‫ْ‬
‫ﺎﺱ ﻓِﻲ ﺍﻟ ِﻛﺗﺎ ِ‬ ‫ﱠ‬ ‫ﱠ‬
‫ﺕ َﻭﺍﻟﻬُﺩَ ﻯ ﻣِﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺑ ﱠﻳﻧﺎﻩُ ﻟِﻠﻧ ِ‬‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫} ‪ .....‬ﺃﻧﺯﻟﻧﺎ ﻣﻥ ﺍﻟ َﺑ ﱢﻳﻧﺎ ِ‬
‫ﺷ َﺗﺭُﻭﻥَ ِﺑ ِﻪ َﺛ َﻣﻧﺎ ً َﻗﻠِﻳﻼً ﺃُﻭﻟَـﺋِ َﻙ َﻣﺎ َﻳﺄْ ُﻛﻠُﻭﻥَ ﻓِﻲ ُﺑ ُﻁﻭﻧِ ِﻬ ْﻡ ﺇِﻻﱠ ﺍﻟ ﱠﻧ َ‬
‫ﺎﺭ { ﺍﻟﺑﻘﺭﺓ ‪۱۷٤‬‬ ‫ﻧﺯﻝ َ ّ‬
‫ﷲ ُ ﻣﻥ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬
‫ﺏ َﻭ َﻳ ْ‬ ‫}‪.....‬ﺃَ َ‬

‫)‪(۱۷٤‬‬
‫ْ‬
‫ﺿﻼﻟﺔ ﺑِﺎﻟ ُﻬﺩَﻯ{ﺍﻟﺑﻘﺭﺓ‪۱۷٤‬‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺎﺭ‪ ....×....‬۝ﺃﻭﻟـﺋِﻙ ﺍﻟﺫِﻳﻥَ ﺍﺷﺗ َﺭ ُﻭﺍ ﺍﻟ ﱠ‬ ‫}ﺃُﻭﻟَـﺋِ َﻙ َﻣﺎ َﻳﺄﻛﻠﻭﻥَ ﻓِﻲ ُﺑﻁﻭﻧِ ِﻬ ْﻡ ﺇِﻻ ﺍﻟﻧ َ‬
‫ﱠ‬ ‫ﱠ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬
‫َ‬ ‫َ‬ ‫ُ‬
‫‪....‬ﻭﻻَ َﻳﻧﻅ ُﺭ ﺇِﻟَ ْﻳ ِﻬ ْﻡ‪....‬۝ َﻭﺇِﻥﱠ ِﻣ ْﻧ ُﻬ ْﻡ ﻟَﻔ ِﺭﻳﻘﺎ ً َﻳ ْﻠ ُﻭﻭﻥَ ﺃ ْﻟﺳِ َﻧ َﺗ ُﻬﻡ{ﺍﻝ ﻋﻣﺭﺍﻥ‪۷۷‬‬‫َ‬ ‫}ﺃ ُ ْﻭﻟَـﺋِ َﻙ ﻻَ َﺧﻼَﻕَ ﻟَ ُﻬ ْﻡ ﻓِﻲ ﺍﻵﺧ َِﺭ ِﺓ‬
‫ﺎﺭ ﻻﱠ ُﻳ َﺅ ﱢﺩ ِﻩ ﺇِﻟَ ْﻳﻙَ( ﻓﻬﺫﺍ ﻳﺧﻭﻥ ﺍﻷﻣﺎﻧﺔ ﻟﻧﺻﻳﺏ ﻗﻠﻳﻝ ﻣﻥ ﺍﻟﺩﻧﻳﺎ ﻓﻧﺎﺳﺏ ﺃﻻ‬ ‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﻟﻣﺎ ﻗﺎﻝ ) َﻭ ِﻣ ْﻧ ُﻬﻡ ﻣﱠﻥْ ﺇِﻥ َﺗﺄْ َﻣ ْﻧ ُﻪ ِﺑﺩِﻳ َﻧ ٍ‬
‫ﻳﻛﻭﻥ ﻟﻪ ﻧﺻﻳﺏ ﻓﻲ ﺍﻵﺧﺭﺓ ﻓﻘﺎﻝ ) ﻻَ َﺧﻼَﻕَ ﻟَ ُﻬ ْﻡ( ﺃﻱ ﻻ ﻧﺻﻳﺏ ﻟﻬﻡ ﻣﻥ ﺍﻟﺧﻳﺭ‪،‬‬
‫ﻭﺯﺍﺩ ﻗﻭﻟﻪ ) َﻭﻻَ َﻳﻧ ُﻅ ُﺭ ﺇِﻟَ ْﻳ ِﻬ ْﻡ( ﻷﻧﻬﻡ ﺑﺎﻋﻭﺍ ﻋﻬﺩ ﷲ ﺑﺛﻣﻥ ﻗﻠﻳﻝ ﺣﻘﻳﺭ ﻓﻬﻡ ﻻ ﻳﺳﺗﺣﻘﻭﻥ ﺃﻥ ﻳﻧﻅﺭ ﷲ ﺇﻟﻳﻬﻡ ﺍﺳﺗﺣﻘﺎﺭﺍ ﻟﻬﻡ‬
‫ﻋﻠﻰ ﺩﻧﺎءﺗﻬﻡ‬

‫‪ ۱‬ﺍﻟﺗﻌﺑﻳﺭ ﺍﻟﻘﺭﺁﻧﻲ ﺹ ‪۷٥-۷۳‬‬

‫‪٥٤‬‬
 ‫ﺎﺭ ُﺗ ُﻬ ْﻡ َﻭ َﻣﺎ َﻛﺎ ُﻧﻭ ْﺍ ُﻣ ْﻬ َﺗﺩِﻳﻥَ ۝ َﻣ َﺛﻠ ُ ُﻬ ْﻡ َﻛ َﻣ َﺛ ِﻝ ﺍﻟﱠﺫِﻱ{ ﺍﻟﺑﻘﺭﺓ ‪۱٦‬‬ ‫ﺿﻼَﻟَ َﺔ ِﺑﺎ ْﻟ ُﻬﺩَﻯ َﻓ َﻣﺎ َﺭ ِﺑ َﺣﺕ ﱢﺗ َﺟ َ‬ ‫)‪ ..... }(۱۷٥‬ﺍﻟ ﱠ‬
‫ﻧﺻﺭُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۸٦‬‬ ‫َ‬
‫ﺍﺏ َﻭﻻ ُﻫ ْﻡ ُﻳ َ‬ ‫َ‬ ‫ْ‬
‫ﻑ َﻋﻧ ُﻬ ُﻡ ﺍﻟ َﻌﺫ ُ‬ ‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫} ‪ .....‬ﺍ ْﻟ َﺣ َﻳﺎﺓ ﺍﻟ ﱡﺩﻧ َﻳﺎ ﺑِﺎﻵﺧ َِﺭ ِﺓ ﻓﻼ ُﻳﺧﻔ ُ‬
‫ْ‬ ‫َ‬
‫ّ‬ ‫َ‬
‫ﺎﺭ۝ َﺫﻟِ َﻙ ِﺑﺄﻥﱠ َ‬
‫ﷲ َﻧ ﱠﺯﻝ َ ﺍ ْﻟ ِﻛ َﺗ َ‬ ‫َ‬
‫ﺍﺏ ِﺑﺎ ْﻟ َﻣ ْﻐﻔ َِﺭ ِﺓ َﻓ َﻣﺎ ﺃ ْ‬ ‫ﺍﻟﺿﻼَﻟَ َﺔ ِﺑﺎ ْﻟ ُﻬﺩَﻯ َﻭﺍ ْﻟ َﻌ َﺫ َ‬
‫ﺎﺏ{ ﺍﻟﺑﻘﺭﺓ‪۱۷٥‬‬ ‫ﺻ َﺑ َﺭ ُﻫ ْﻡ َﻋﻠَﻰ ﺍﻟ ﱠﻧ ِ‬ ‫} ‪ .....‬ﱠ‬
‫ْ‬
‫ﻱ ﻓِﻲ ﺍﻟ َﺣ َﻳﺎ ِﺓ ﺍﻟ ﱡﺩﻧ َﻳﺎ( ﺑﻳﻥ ﺃﻥ ﺟﺯﺍء ﻣﻥ ﻳﻔﻌﻝ ﺗﻠﻙ ﺍﻷﻓﻌﺎﻝ‬ ‫ْ‬ ‫ْ‬ ‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۸٦‬ﻟﻣﺎ ﻗﺎﻝ ) ﻓ َﻣﺎ َﺟﺯﺍء َﻣﻥ َﻳﻔ َﻌﻝ ُ ﺫﻟِﻙ ﻣِﻧﻛ ْﻡ ﺇِﻻ ﺧِﺯ ٌ‬ ‫َ‬
‫ﻫﻭ ﺍﻟﻧﻛﺎﻝ ﻭ ﺍﻟﻔﺿﻳﺣﺔ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺩﻧﻳﺎ ﻭ ﻟﻛﻧﻬﻡ ﺑﺭﻏﻡ ﺫﻟﻙ ﺍﺷﺗﺭﻭﺍ ﺗﻠﻙ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺩﻧﻳﺎ ﺍﻟﺗﻲ ﻟﻳﺱ ﻟﻬﻡ ﻓﻳﻬﺎ ﺇﻻ ﺍﻟﺧﺯﻱ‬
‫ﺷ َﺗ َﺭ ُﻭﺍ ﺍ ْﻟ َﺣ َﻳﺎ َﺓ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ ﺑِ ْﺎﻵﺧ َِﺭ ِﺓ(‬ ‫ﻭﻓﺿﻠﻭﻫﺎ ﻋﻠﻰ ﺍﻵﺧﺭﺓ ﻓﻘﺎﻝ )ﺍ ْ‬
‫ﺎﺭ( ﻭ ﻫﻭ ﻣﻅﻬﺭ ﻣﻥ ﻣﻅﺎﻫﺭ ﺍﻟﻌﺫﺍﺏ ﻧﺎﺳﺏ ﺑﻌﺩﻫﺎ ﺃﻥ ﻳﺑﻳﻥ‬ ‫ُ‬ ‫ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ ۱۷٥‬ﻟﻣﺎ ﻗﺎﻝ ﻗﺑﻠﻬﺎ) َﻣﺎ َﻳﺄ ُﻛﻠُﻭﻥَ ﻓِﻲ ُﺑﻁﻭﻧِ ِﻬ ْﻡ ﺇِﻻﱠ ﺍﻟ ﱠﻧ َ‬
‫ﺍﺏ ِﺑﺎ ْﻟ َﻣ ْﻐﻔ َِﺭﺓِ(‬ ‫)ﻭﺍ ْﻟ َﻌ َﺫ َ‬ ‫ﺃﻧﻬﻡ ﻗﺩ ﺍﺷﺗﺭﻭﺍ ﻫﺫﺍ ﺍﻟﻌﺫﺍﺏ ﻷﻧﻔﺳﻬﻡ ﻓﺯﺍﺩ ﻗﻭﻟﻪ َ‬

‫ﺏ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۱۷٦‬‬ ‫ﺍﺧ َﺗﻠَﻔُﻭ ْﺍ ﻓِﻲ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬

‫ﺎﺏ ِﺑﺎ ْﻟ َﺣﻕﱢ َﻭﺇِﻥﱠ ﺍ ﱠﻟﺫِﻳﻥَ ْ‬ ‫)‪َ }(۱۷٦‬ﺫﻟِ َﻙ ِﺑﺄَﻥﱠ ّ َ‬
‫ﷲ َﻧ ﱠﺯﻝ َ ﺍ ْﻟ ِﻛ َﺗ َ‬
‫ﺽ َﻭﺍ ْﻟ َﻘﺎﺳِ َﻳ ِﺔ ُﻗﻠُﻭ ُﺑ ُﻬ ْﻡ َﻭﺇِﻥﱠ ﺍﻟ ﱠﻅﺎﻟِﻣِﻳﻥَ ‪{ ....‬ﺍﻟﺣﺞ‪٥۳‬‬ ‫ﺷ ْﻳ َﻁﺎﻥُ ﻓِ ْﺗ َﻧ ًﺔ ﻟﱢﻠﱠﺫِﻳﻥَ ﻓِﻲ ﻗُﻠُﻭﺑِ ِﻬﻡ ﱠﻣ َﺭ ٌ‬ ‫}ﻟِ َﻳ ْﺟ َﻌﻝ َ َﻣﺎ ُﻳ ْﻠﻘِﻲ ﺍﻟ ﱠ‬

‫‪٥٥‬‬
٥٦
 ‫ﺎﺹ ﻓِﻲ ﺍ ْﻟ َﻘ ْﺗ َﻠﻰ ﺍ ْﻟ ُﺣ ﱡﺭ ﺑِﺎ ْﻟ ُﺣ ﱢﺭ َﻭﺍ ْﻟ َﻌ ْﺑ ُﺩ ﺑِﺎ ْﻟ َﻌ ْﺑﺩِ{ ﺍﻟﺑﻘﺭﺓ‪۱۷۸‬‬ ‫ﺻ ُ‬ ‫)‪ ....}(۱۷۸‬ﺍ ْﻟﻘِ َ‬
‫ِﺏ َﻋﻠَﻰ ﺍﻟﱠﺫِﻳﻥَ ﻣِﻥ َﻗ ْﺑﻠِ ُﻛ ْﻡ { ﺍﻟﺑﻘﺭﺓ ‪۱۸۳‬‬ ‫ﺻ َﻳﺎ ُﻡ َﻛ َﻣﺎ ُﻛﺗ َ‬
‫}‪ ....‬ﺍﻟ ﱢ‬

‫ﻭﺏ ‪ ...‬ﺇِ ْﺫ َﻗﺎﻝ َ ﻟِ َﺑﻧِﻳ ِﻪ َﻣﺎ َﺗ ْﻌ ُﺑﺩُﻭﻥَ ﻣِﻥ َﺑ ْﻌﺩِﻱ {ﺍﻟﺑﻘﺭﺓ‪۱۳۳‬‬ ‫ﺿ َﺭ َﻳ ْﻌ ُﻘ َ‬‫ﺷﻬَﺩَ ﺍء ﺇِ ْﺫ َﺣ َ‬ ‫)‪}(۱۸۰‬ﺃَ ْﻡ ُﻛﻧ ُﺗ ْﻡ ُ‬
‫ﺿ َﺭ ﺃَ َﺣ َﺩ ُﻛ ُﻡ ‪ ...‬ﺇِﻥ َﺗ َﺭ َﻙ َﺧ ْﻳﺭﺍً ﺍ ْﻟ َﻭﺻِ ﱠﻳ ُﺔ ﻟِ ْﻠ َﻭﺍﻟِ َﺩ ْﻳ ِﻥ َﻭﺍﻷ ْﻗ َﺭﺑِﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪۱۸۰‬‬ ‫} ُﻛﺗ َِﺏ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﺇِ َﺫﺍ َﺣ َ‬
‫َ‬
‫ﺿ َﺭ ﺃ َﺣﺩَ ُﻫ ُﻡ ‪َ ...‬ﻗﺎﻝ َ ﺇِ ﱢﻧﻲ ُﺗ ْﺑﺕُ ﺍﻵﻥَ {ﺍﻟﻧﺳﺎء‪۱۸‬‬ ‫ﺕ َﺣ ﱠﺗﻰ ﺇِ َﺫﺍ َﺣ َ‬ ‫ﺕ ﺍﻟ ﱠﺗ ْﻭ َﺑ ُﺔ ﻟِﻠﱠﺫِﻳﻥَ َﻳ ْﻌ َﻣﻠُﻭﻥَ ﺍﻟ ﱠ‬
‫ﺳ ﱢﻳ َﺋﺎ ِ‬ ‫} َﻭﻟَ ْﻳ َ‬
‫ﺳ ِ‬
‫ﺍﻥ {ﺍﻟﻣﺎﺋﺩﺓ‪۱۰٦‬‬ ‫َ‬ ‫َ‬ ‫ُ‬
‫ﺎﻥ ﺫ َﻭﺍ ﻋَﺩْ ٍﻝ ﱢﻣﻧﻛ ْﻡ ﺃ ْﻭ ﺁﺧ َﺭ ِ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬
‫ﺿ َﺭ ﺃ َﺣ َﺩﻛ ُﻡ ‪ ...‬ﺣِﻳﻥَ ﺍﻟ َﻭﺻِ ﱠﻳ ِﺔ ﺍﺛﻧ ِ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬
‫ﺷﻬَﺎﺩَ ﺓ َﺑ ْﻳﻧِﻛ ْﻡ ﺇِﺫﺍ َﺣ َ‬ ‫} َ‬
‫ُ‬ ‫َ‬
‫ﺳﻠ ُ َﻧﺎ َﻭ ُﻫ ْﻡ ﻻَ ُﻳﻔ ﱢﺭﻁﻭﻥَ {ﺍﻷﻧﻌﺎﻡ‪٦۱‬‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ً‬ ‫َ‬ ‫َ‬
‫} َﻭ ُﻳ ْﺭﺳِ ﻝ ُ َﻋﻠَ ْﻳ ُﻛﻡ َﺣﻔﻅﺔ َﺣ ﱠﺗ َﻰ ﺇِﺫﺍ َﺟﺎء ﺃ َﺣ َﺩ ُﻛ ُﻡ ‪َ ...‬ﺗ َﻭﻓ ْﺗ ُﻪ ُﺭ ُ‬
‫ﻭﻥ {ﺍﻟﻣﺅﻣﻧﻭﻥ‪۹۹‬‬ ‫ﺍﺭ ِﺟ ُﻌ ِ‬‫} َﺣ ﱠﺗﻰ ﺇِ َﺫﺍ َﺟﺎء ﺃَ َﺣ َﺩ ُﻫ ُﻡ ‪َ ...‬ﻗﺎﻝ َ َﺭ ﱢﺏ ْ‬
‫ْ‬ ‫ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۱۸۰‬ﻣﺩﺍﺭ ﺍﻵﻳﺔ ﺣﻭﻝ ﺍﻟﻭﺻﻳﺔ ﻭ ﻟﻣﻥ ﺗﻛﻭﻥ ﻟﺫﻟﻙ ﻗﺎﻝ ) ﻟِﻠ َﻭﺍﻟِ َﺩ ْﻳ ِﻥ َﻭﺍﻷﻗ َﺭ ِﺑﻳﻥَ (‬
‫‪۱‬‬
‫ﺎﻥ َﺫ َﻭﺍ ﻋَﺩْ ٍﻝ(‬
‫‪F3‬‬

‫ﺃﻣﺎ ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :‬ﻓﻣﺩﺍﺭ ﺍﻵﻳﺔ ﺣﻭﻝ ﺍﻟﺷﻬﻭﺩ ﻋﻠﻰ ﺍﻟﻭﺻﻳﺔ ﻟﺫﻟﻙ ﻗﺎﻝ ) ﺍ ْﺛ َﻧ ِ‬
‫ﻓﻲ ﺟﻣﻳﻊ ﺍﻵﻳﺎﺕ ﻋﺩﺍ ﺍﻷﻧﻌﺎﻡ ﻭ ﺍﻟﻣﺅﻣﻧﻭﻥ ‪ُ :‬ﻳﺳﺗﻌﻣﻝ ﺣﺿﻭﺭ ﺍﻟﻣﻭﺕ ﻓﻲ ﺍﻷﺣﻛﺎﻡ ﻭﺍﻟﻭﺻﺎﻳﺎ ﻭﻛﺄﻥ ﺍﻟﻣﻭﺕ ﻫﻭ ﻣﻥ ﺟﻣﻠﺔ‬
‫ﺍﻟﺷﻬﻭﺩ ﻓﺎﻵﻳﺎﺕ ﻻ ﺗﺗﺣﺩﺙ ﻋﻥ ﺍﻟﻣﻭﺕ ﻧﻔﺳﻪ ﺃﻭ ﺃﺣﻭﺍﻝ ﺍﻟﻧﺎﺱ ﻓﻲ ﺍﻟﻣﻭﺕ ﻓﺎﻟﻛﻼﻡ ﻫﻭ ﻓﻲ ﺍﻷﺣﻛﺎﻡ ﻭﺍﻟﻭﺻﺎﻳﺎ )ﺇﻥ ﺗﺭﻙ ﺧﻳﺭﺍً‬
‫ﺍﻟﻭﺻﻳﺔ( ‪،‬ﻭﻭﺻﻳﺔ ﻳﻌﻘﻭﺏ ﻷﺑﻧﺎﺋﻪ ﺑﻌﺑﺎﺩﺓ ﷲ ﺍﻟﻭﺍﺣﺩ ‪،‬ﻭﻓﻲ ﺣﻛﻡ ﺍﻟﺗﻭﺑﺔ ﻭ ﺃﻭﺍﻧﻬﺎ‬
‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺍﻷﻧﻌﺎﻡ ﻭ ﺍﻟﻣﺅﻣﻧﻭﻥ ‪ :‬ﻓﻳﺳﺗﻌﻣﻝ ﻣﺟﻲء ﺍﻟﻣﻭﺕ ﻓﻲ ﺍﻟﻛﻼﻡ ﻋﻥ ﺍﻟﻣﻭﺕ ﻧﻔﺳﻪ ﺃﻭ ﺃﺣﻭﺍﻝ ﺍﻟﻧﺎﺱ ﻓﻲ ﺍﻟﻣﻭﺕ ﻭﻓﻳﻣﺎ‬
‫‪۲‬‬
‫ﺑﻌﺩﻩ‬
‫‪F34‬‬

‫)‪ }(۱۸۰‬ﺍ ْﻟ َﻭﺻِ ﱠﻳ ُﺔ ﻟِ ْﻠ َﻭﺍﻟِ َﺩ ْﻳ ِﻥ َﻭﺍﻷ ْﻗ َﺭﺑِﻳﻥَ ‪ .....‬ﺍ ْﻟ ُﻣ ﱠﺗﻘِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱۸۰‬‬

‫}ﻭ َﻋﻠَﻰ ﺍ ْﻟ ُﻣ ْﻘﺗ ِِﺭ َﻗﺩْ ُﺭﻩُ َﻣ َﺗﺎﻋﺎ ً ‪ ....‬ﺍ ْﻟ ُﻣ ْﺣﺳِ ﻧِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۲۳٦‬‬ ‫َ‬
‫ﺕ َﻣ َﺗﺎ ٌﻉ ‪ .....‬ﺍ ْﻟ ُﻣ ﱠﺗﻘِﻳﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۲٤۱‬‬ ‫} َﻭﻟِ ْﻠ ُﻣ َﻁﻠﱠ َﻘﺎ ِ‬
‫ﺍﻟﺗﻘﻭﻯ ﻫﻲ ﻓﻌﻝ ﻣﺎ ﺃﻣﺭ ﷲ ﺑﻪ ﻣﻥ ﺍﻟﻭﺍﺟﺑﺎﺕ ‪ ،‬ﻭﺗﺭﻙ ﻣﺎ ﻧﻬﻰ ﷲ ﻋﻧﻪ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ‪ ،‬ﺃﻣﺎ ﺍﻹﺣﺳﺎﻥ ﻓﻳﺩﺧﻝ ﻓﻳﻪ ﻓﻌﻝ‬
‫ﺍﻟﻣﺳﺗﺣﺑﺎﺕ ﻭ ﺗﺭﻙ ﺍﻟﻣﻛﺭﻭﻫﺎﺕ ﻓﻬﻭ ﻣﺭﺗﺑﺔ ﺃﻋﻠﻰ ﻣﻥ ﺍﻟﺗﻘﻭﻯ ‪ ،‬ﻓﺟﺎء ﺑﻭﺻﻑ ﺍﻟﻣﺗﻘﻳﻥ ﻓﻲ‬
‫ﺍﻟﺑﻘﺭﺓ ‪ :۱۸۰‬ﻷﻥ ﺍﻟﻭﺻﻳﺔ ﻟﻠﻭﺍﻟﺩﻳﻥ ﻭ ﺍﻷﻗﺭﺑﻳﻥ ﻛﺎﻧﺕ ﻭﺍﺟﺑﺔ ﻗﺑﻝ ﻧﺯﻭﻝ ﺃﺣﻛﺎﻡ ﺍﻟﻣﻭﺍﺭﻳﺙ ﻓﻣﻥ ﻓﻌﻠﻬﺎ ﻓﻬﻭ ﻣﻥ ﺍﻟﻣﺗﻘﻳﻥ‬
‫ﻭ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۲٤۱‬ﻷﻥ ﺍﻟﻣﺄﻣﻭﺭ ﺑﻪ ﻫﻭ ﻣﺗﺎﻉ ﺍﻟﻣﻁﻠﻘﺔ ﺍﻟﺗﻲ ﺳﻣﻲ ﻟﻬﺎ ﻣﻬﺭ ﻭ ﺩﺧﻝ ﺑﻬﺎ ﻭ ﻫﺫﻩ ﺍﻟﻧﻔﻘﺔ ﻓﻲ ﺣﻘﻬﺎ ﻭﺍﺟﺑﺔ‬
‫ﻓﻣﻥ ﺃﺩﺍﻫﺎ ﻓﻬﻭ ﻣﻥ ﺍﻟﻣﺗﻘﻳﻥ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۲۳٦‬ﻓﺎﻟﻣﺄﻣﻭﺭ ﺑﻪ ﻫﻭ ﻣﺗﺎﻉ ﺍﻟﻣﻁﻠﻘﺔ ﻗﺑﻝ ﺍﻟﺩﺧﻭﻝ ﻭ ﻗﺑﻝ ﺗﺳﻣﻳﺔ ﺍﻟﻣﻬﺭ ﻟﻬﺎ ﻭ ﻫﺫﻩ ﺍﻟﻧﻔﻘﺔ ﻓﻲ ﺣﻘﻬﺎ‬
‫ﺇﺣﺳﺎﻥ ﻭ ﻟﻳﺳﺕ ﺣﻘﺎ ﻭﺍﺟﺑﺎ ﻟﻬﺎ ﻓﻣﻥ ﺃﺩﺍﻫﺎ ﻓﻬﻭ ﻣﻥ ﺍﻟﻣﺣﺳﻧﻳﻥ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻔﺎﻅ ﺹ ‪۷۰‬‬

‫‪ ۲‬ﺍﻧﻅﺭ ﺃﺳﺋﻠﺔ ﺑﻳﺎﻧﻳﺔ ﺹ ‪۱۹۲‬‬
‫‪٥۷‬‬
 ‫ﺎﺹ ﻓِﻲ ﺍ ْﻟ َﻘ ْﺗﻠَﻰ ﺍ ْﻟ ُﺣ ﱡﺭ ِﺑﺎ ْﻟ ُﺣ ﱢﺭ َﻭﺍ ْﻟ َﻌ ْﺑ ُﺩ ِﺑﺎ ْﻟ َﻌ ْﺑﺩِ{ ﺍﻟﺑﻘﺭﺓ ‪۱۷۸‬‬‫ﺻ ُ‬ ‫)‪ .....}(۱۸۳‬ﺍ ْﻟﻘِ َ‬
‫َ‬
‫ِﺏ َﻋﻠَﻰ ﺍﻟﱠﺫِﻳﻥَ ﻣِﻥ ﻗ ْﺑﻠِ ُﻛ ْﻡ { ﺍﻟﺑﻘﺭﺓ ‪۱۸۳‬‬ ‫ﺻ َﻳﺎ ُﻡ َﻛ َﻣﺎ ُﻛﺗ َ‬
‫}‪ ....‬ﺍﻟ ﱢ‬

‫ِﻳﻥ{ ﺍﻟﺑﻘﺭﺓ‪۱۸٤‬‬ ‫‪....‬ﻭ َﻋ َﻠﻰ ﺍ ﱠﻟﺫِﻳﻥَ ُﻳﻁِ ﻳﻘُﻭ َﻧ ُﻪ ﻓِﺩْ َﻳ ٌﺔ َﻁ َﻌﺎ ُﻡ ﻣ ْ‬

‫ِﺳﻛ ٍ‬ ‫َ‬ ‫ﺕ َﻓ َﻣﻥ ﻛﺎﻥ ﻣِﻧ ُﻛﻡ‬ ‫)‪}(۱۸٥,۱۸٤‬ﺃَ ﱠﻳﺎﻣﺎ ً ﱠﻣ ْﻌﺩُﻭﺩَ ﺍ ٍ‬
‫ْ‬ ‫ُ‬ ‫ّ‬
‫ﺻ ْﻣ ُﻪ َﻭ َﻣﻥ ﻛﺎﻥ ‪ُ ....‬ﻳ ِﺭﻳ ُﺩ ﷲ ُ ﺑِﻛ ُﻡ ﺍﻟ ُﻳ ْﺳ َﺭ { ﺍﻟﺑﻘﺭﺓ ‪۱۸٥‬‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫ُ‬
‫ﺷ ِﻬ َﺩ ﻣِﻧﻛ ُﻡ ﺍﻟﺷ ْﻬ َﺭ ﻓﻠ َﻳ ُ‬ ‫} َﻓ َﻣﻥ َ‬
‫‪۱‬‬
‫ﺷ ِﻬﺩَ ﻣِﻧ ُﻛ ُﻡ( ﻓﻠﻡ ﻳﺣﺗﺞ ﻟﺯﻳﺎﺩﺓ ﺑﻳﺎﻥ‬ ‫‪F35‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۱۸٥‬ﻟﻡ ﻳﻛﺭﺭ ﻟﻔﻅ ﻣﻧﻛﻡ ﺍﻛﺗﻔﺎءﺍ ﺑﻘﻭﻟﻪ ) َﻓ َﻣﻥ َ‬

‫)‪ُ }(۱۸٥‬ﻳﺭﻳ ُﺩ ّ‬
‫ﷲ ُ ِﺑ ُﻛ ُﻡ ﺍ ْﻟ ُﻳ ْﺳ َﺭ َﻭﻻَ ُﻳ ِﺭﻳ ُﺩ ِﺑ ُﻛ ُﻡ ﺍ ْﻟ ُﻌ ْﺳ َﺭ َﻭﻟِ ُﺗ ْﻛ ِﻣﻠُﻭ ْﺍ ﺍ ْﻟ ِﻌ ﱠﺩ َﺓ َﻭ‪َ .....‬ﻭﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْ‬
‫ﺷ ُﻛﺭُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱۸٥‬‬ ‫ِ‬
‫ْ‬
‫‪....‬ﻭ َﺑﺷ ِﺭ ﺍﻟ ُﻣ ْﺣﺳِ ﻧِﻳﻥَ { ﺍﻟﺣﺞ‪۳۷‬‬ ‫ﱢ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﺳﺧ َﺭﻫَﺎ ﻟﻛ ْﻡ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬
‫} َﻭﻟَﻛِﻥ َﻳﻧﺎﻟ ُﻪ ﺍﻟﺗﻘ َﻭﻯ ﻣِﻧﻛ ْﻡ ﻛﺫﻟِ َﻙ َ‬
‫ﱠ‬ ‫ُ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﺍﻣﺗﻥ ﷲ ﻋﻠﻰ ﻋﺑﺎﺩﻩ ﺑﺄﻥ ﻛﺗﺏ ﻋﻠﻳﻬﻡ ﺻﻳﺎﻡ ﺃﻳﺎﻡ ﻣﻌﺩﻭﺩﺍﺕ ﻗﻼﺋﻝ ﻭ ﺑﺎﻟﺗﺭﺧﻳﺹ ﻟﻠﻣﺭﻳﺽ ﻭ ﺍﻟﻣﺳﺎﻓﺭ ﻭ‬
‫ﺷ ُﻛﺭُﻭﻥَ (‬‫ﺑﺎﻟﺗﻳﺳﻳﺭﻋﻠﻳﻬﻡ ﻻ ﺍﻟﺗﻌﺳﻳﺭ ﻭﺟﺏ ﺷﻛﺭﻩ ﺳﺑﺣﺎﻧﻪ ﻋﻠﻰ ﺫﻟﻙ ﻟﺫﻟﻙ ﻗﺎﻝ ) َﻭﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْ‬
‫ﻭﻓﻲ ﺍﻟﺣﺞ ‪ :‬ﻟﻣﺎ ﺳﺑﻕ ﺫﻛﺭ ﺫﺑﺢ ﺍﻟﻬﺩﻱ ﻭ ﺇﻋﻁﺎء ﺍﻟﻔﻘﺭﺍء ﻭ ﺍﻟﻣﺣﺗﺎﺟﻳﻥ ﻣﻧﻬﺎ ﻧﺎﺳﺏ ﻫﻧﺎ ﺗﺑﺷﻳﺭ ﺍﻟﻣﺣﺳﻧﻳﻥ‬

‫‪ ۱‬ﺍﻟﺑﺭﻫﺎﻥ ‪۸۳‬‬
‫‪٥۸‬‬
٥۹
٦۰
 ‫)‪(۱۸۷‬‬
‫ﷲ ُ ﺁ َﻳﺎﺗِ ِﻪ {ﺍﻟﺑﻘﺭﺓ‪۱۸۷‬‬‫ﺳﺎ ِﺟ ِﺩ ‪َ ....‬ﻓﻼَ َﺗ ْﻘ َﺭ ُﺑﻭﻫَﺎ َﻛ َﺫﻟِ َﻙ ُﻳ َﺑﻳﱢﻥُ ّ‬‫} َﻭﻻَ ُﺗ َﺑﺎﺷِ ُﺭﻭﻫُﻥﱠ َﻭﺃَﻧ ُﺗ ْﻡ َﻋﺎ ِﻛﻔُﻭﻥَ ﻓِﻲ ﺍ ْﻟ َﻣ َ‬
‫ﷲ َﻓﺄ ُ ْﻭﻟَـ ِﺋ َﻙ ُﻫ ُﻡ ﱠ‬
‫ﺍﻟﻅﺎﻟِﻣُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۲۲۹‬‬ ‫} َﻓﻼَ ُﺟ َﻧﺎ َﺡ َﻋﻠَ ْﻳ ِﻬ َﻣﺎ ﻓِﻳ َﻣﺎ ﺍ ْﻓ َﺗ َﺩﺕْ ﺑِﻪِ‪َ ....‬ﻓﻼَ َﺗ ْﻌ َﺗﺩُﻭﻫَﺎ َﻭ َﻣﻥ َﻳ َﺗﻌَﺩﱠ ُﺣﺩُﻭﺩَ ّ ِ‬
‫َ‬
‫ﷲ َﻭ ‪ُ ....‬ﻳ َﺑ ﱢﻳ ُﻧ َﻬﺎ ﻟِﻘ ْﻭ ٍﻡ َﻳ ْﻌﻠَﻣُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۲۳۰‬‬‫ﺍﺟ َﻌﺎ ﺇِﻥ َﻅ ﱠﻧﺎ ﺃَﻥ ُﻳﻘِﻳ َﻣﺎ ُﺣﺩُﻭﺩَ ّ ِ‬ ‫} َﻓﻼَ ُﺟ َﻧﺎ َﺡ َﻋﻠَ ْﻳ ِﻬ َﻣﺎ ﺃَﻥ َﻳ َﺗ َﺭ َ‬
‫ﺕ َﺗ ْﺟ ِﺭﻱ ﻣِﻥ َﺗ ْﺣﺗِ َﻬﺎ ﺍﻷَ ْﻧ َﻬﺎ ُﺭ َﺧﺎﻟِﺩِﻳﻥَ ﻓِﻳ َﻬﺎ {ﺍﻟﻧﺳﺎء‪۱۳‬‬ ‫ﺳﻭﻟَ ُﻪ ﻳُﺩْ ِﺧ ْﻠ ُﻪ َﺟ ﱠﻧﺎ ٍ‬‫ﷲ َﻭ َﺭ ُ‬ ‫}‪َ ....‬ﻭ َﻣﻥ ُﻳﻁِ ِﻊ ّ َ‬
‫ﺍﺏ ﺃﻟِﻳ ٌﻡ {ﺍﻟﻣﺟﺎﺩﻟﺔ‪٤‬‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫ﺳﻭﻟِ ِﻪ َﻭ ‪َ ....‬ﻭﻟِﻠ َﻛﺎﻓ ِِﺭﻳﻥَ َﻋﺫ ٌ‬ ‫ﱠ‬ ‫َ‬
‫ِﺳﻛِﻳﻧﺎ ً ﺫﻟِ َﻙ ﻟِ ُﺗ ْﺅ ِﻣ ُﻧﻭﺍ ِ‬
‫ﺎہﻠﻟ َﻭ َﺭ ُ‬ ‫} َﻓﺈِ ْﻁ َﻌﺎ ُﻡ ﺳِ ﱢﺗﻳﻥَ ﻣ ْ‬
‫ﺳ ُﻪ َﻻ َﺗﺩْ ِﺭﻱ{ﺍﻟﻁﻼﻕ‪۱‬‬ ‫ﷲ َﻓ َﻘﺩْ َﻅﻠَ َﻡ َﻧ ْﻔ َ‬ ‫ﺷ ٍﺔ ﱡﻣ َﺑ ﱢﻳ َﻧ ٍﺔ َﻭ‪َ ....‬ﻭ َﻣﻥ َﻳ َﺗﻌَﺩﱠ ُﺣﺩُﻭ َﺩ ﱠ ِ‬
‫} َﻭ َﻻ َﻳ ْﺧ ُﺭ ْﺟﻥَ ﺇِ ﱠﻻ ﺃَﻥ َﻳﺄْﺗِﻳﻥَ ِﺑ َﻔﺎ ِﺣ َ‬
‫ْ‬ ‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۱۸۷‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻟﻧﻬﻲ ﻋﻥ ﻣﺑﺎﺷﺭﺓ ﺍﻟﻧﺳﺎء ﻭ ﻗﺭﺑﻬﻥ ﺃﺛﻧﺎء ﺍﻟﺻﻳﺎﻡ ﻓﻧﺎﺳﺏ ) ﻓﻼ َﺗﻘ َﺭ ُﺑﻭﻫَﺎ (‬
‫ﻭﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۲۲۹‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺃﺣﻛﺎﻡ ﺍﻟﻁﻼﻕ ﻭ ﻓﻳﻪ ﺑﻳﺎﻥ ﺍﻟﺣﺩﻭﺩ ﺍﻟﻔﺎﺻﻠﺔ ﺑﻳﻥ ﻣﺎ ﻳﺣﻝ ﻭ ﻣﺎ ﻳﺣﺭﻡ ﻭﻭﺟﻭﺏ ﻋﺩﻡ‬
‫‪۱‬‬
‫ﺗﺟﺎﻭﺯ ﺗﻠﻙ ﺍﻟﺣﺩﻭﺩ ﻓﻧﺎﺳﺏ ﻗﻭﻟﻪ ) َﻓﻼَ َﺗ ْﻌ َﺗﺩُﻭﻫَﺎ ( – ﺃﻱ ﻻﺗﺗﻌﺩﻭﺍ ﺃﺣﻛﺎﻡ ﷲ ﺗﻌﺎﻟﻰ ﺇﻟﻰ ﻏﻳﺭﻫﺎ ﻭ ﻟﻛﻥ ﻗﻔﻭﺍ ﻋﻧﺩﻫﺎ‬
‫‪F36‬‬

‫ﷲ ُ ‪َ ....‬ﻳ ﱠﺗﻘُﻭﻥَ ۝ َﻭﻻَ َﺗﺄْ ُﻛﻠُﻭ ْﺍ ﺃَ ْﻣ َﻭﺍﻟَ ُﻛﻡ { ﺍﻟﺑﻘﺭﺓ‪۱۸۷‬‬ ‫ﷲ َﻓﻼَ َﺗ ْﻘ َﺭ ُﺑﻭﻫَﺎ َﻛ َﺫﻟِ َﻙ ُﻳ َﺑﻳﱢﻥُ ّ‬ ‫)‪ }(۱۸۷‬ﺗِ ْﻠ َﻙ ُﺣﺩُﻭ ُﺩ ّ ِ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫} َﻭ ّ‬
‫ﷲ ُ ﻳَﺩْ ُﻋ َﻭ ﺇِﻟَﻰ ﺍ ْﻟ َﺟ ﱠﻧ ِﺔ َﻭﺍ ْﻟ َﻣ ْﻐﻔ َِﺭ ِﺓ ِﺑﺈِﺫﻧِ ِﻪ َﻭ ُﻳ َﺑﻳﱢﻥُ ‪َ ....‬ﻳ َﺗﺫ ﱠﻛﺭُﻭﻥَ ۝ َﻭ َﻳ ْﺳﺄﻟُﻭ َﻧ َﻙ َﻋ ِﻥ ﺍ ْﻟ َﻣﺣ ِ‬
‫ِﻳﺽ{ﺍﻟﺑﻘﺭﺓ‪۲۲۱‬‬

‫ﺎﺱ ِﺑﺎﻹِ ْﺛ ِﻡ { ﺍﻟﺑﻘﺭﺓ‪۱۸۸‬‬ ‫)‪َ } (۱۸۸‬ﻭ‪َ .....‬ﻭ ُﺗﺩْ ﻟُﻭ ْﺍ ِﺑ َﻬﺎ ﺇِﻟَﻰ ﺍ ْﻟ ُﺣ ﱠﻛ ِﺎﻡ ﻟِ َﺗﺄْ ُﻛﻠُﻭ ْﺍ َﻓ ِﺭﻳﻘﺎ ً ﻣﱢﻥْ ﺃَ ْﻣ َﻭ ِ‬
‫ﺍﻝ ﺍﻟ ﱠﻧ ِ‬
‫ﺍﺽ ﱢﻣﻧ ُﻛ ْﻡ{ ﺍﻟﻧﺳﺎء ‪۲۹‬‬ ‫ﺎﺭ ًﺓ َﻋﻥ َﺗ َﺭ ٍ‬ ‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ‪ .....‬ﺇِﻻﱠ ﺃَﻥ َﺗ ُﻛﻭﻥَ ﺗ َِﺟ َ‬

‫ِﺏ ﺍ ْﻟ ُﻣ ْﻌ َﺗﺩِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱۹۰‬‬ ‫)‪ .... } (۱۹۰‬ﺍﻟﱠﺫِﻳﻥَ ُﻳ َﻘﺎ ِﺗﻠُﻭ َﻧ ُﻛ ْﻡ َﻭﻻَ َﺗ ْﻌ َﺗﺩُﻭ ْﺍ ﺇِﻥﱠ ّ َ‬
‫ﷲ ﻻَ ُﻳﺣ ﱢ‬
‫ﺳﻧﺎً{ ﺍﻟﺑﻘﺭﺓ‪۲٤٤‬‬ ‫ﺽ َّ‬
‫ﷲ َﻗ ْﺭﺿﺎ ً َﺣ َ‬ ‫ﺳ ِﻣﻳ ٌﻊ َﻋﻠِﻳ ٌﻡ۝ ﱠﻣﻥ َﺫﺍ ﺍﻟﱠﺫِﻱ ُﻳ ْﻘ ِﺭ ُ‬ ‫ﷲ َ‬ ‫ﺍﻋﻠَ ُﻣﻭ ْﺍ ﺃَﻥﱠ ّ َ‬ ‫}‪َ ....‬ﻭ ْ‬

‫‪ ۱‬ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ‪۱۱۳‬‬

‫‪٦۱‬‬
 ‫ﺙ ﺃَ ْﺧ َﺭ ُﺟﻭ ُﻛ ْﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱۹۱‬‬ ‫)‪َ .....} (۱۹۱‬ﻭﺃَ ْﺧ ِﺭ ُﺟﻭﻫُﻡ ﻣﱢﻥْ َﺣ ْﻳ ُ‬
‫} َﻓ ُﺧ ُﺫﻭ ُﻫ ْﻡ ‪َ .....‬ﻭﺃ ُ ْﻭﻟَـﺋِ ُﻛ ْﻡ َﺟ َﻌ ْﻠ َﻧﺎ َﻟ ُﻛ ْﻡ َﻋﻠَ ْﻳ ِﻬ ْﻡ ُ‬
‫ﺳ ْﻠ َﻁﺎﻧﺎ ً ﱡﻣ ِﺑﻳﻧﺎ{ ﺍﻟﻧﺳﺎء ‪۹۱‬‬
‫َ‬ ‫ُ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﻗﺗﺎﻝ ﻛﻔﺎﺭ ﻣﻛﺔ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﻘﻭﻝ ) َﻭﺃ ْﺧ ِﺭ ُﺟﻭﻫُﻡ ﻣﱢﻥْ َﺣ ْﻳﺙ ﺃ ْﺧ َﺭ ُﺟﻭ ُﻛ ْﻡ( ﻷﻧﻬﻡ ﺃﺧﺭﺟﻭﺍ ﺍﻟﻣﺳﻠﻣﻳﻥ‬
‫ﻣﻥ ﻣﻛﺔ ﻓﻲ ﺍﻟﻬﺟﺭﺗﻳﻥ ﺍﻷﻭﻟﻰ ﻭ ﺍﻟﺛﺎﻧﻳﺔ‪ ،‬ﺃﻣﺎ ﻓﻲ ﺍﻟﻧﺳﺎء ﻓﺎﻟﺳﻳﺎﻕ ﻋﻥ ﺍﻟﻣﻧﺎﻓﻘﻳﻥ‬

‫ﺷ ﱡﺩ ‪َ ...‬ﻭﻻَ ُﺗ َﻘﺎﺗِﻠُﻭ ُﻫ ْﻡ ﻋِﻧﺩَ ﺍ ْﻟ َﻣ ْﺳ ِﺟ ِﺩ ﺍ ْﻟ َﺣ َﺭ ِﺍﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱۹۱‬‬ ‫ﺙ ﺃَ ْﺧ َﺭ ُﺟﻭ ُﻛ ْﻡ ‪ ....‬ﺃَ َ‬‫)‪َ } (۱۹۱‬ﻭﺃَ ْﺧ ِﺭ ُﺟﻭﻫُﻡ ﻣﱢﻥْ َﺣ ْﻳ ُ‬
‫ﺝ ﺃَﻫْ ﻠِ ِﻪ ِﻣ ْﻧ ُﻪ ﺃَ ْﻛ َﺑ ُﺭ ﻋِﻧ َﺩ ّ ِ‬
‫ﷲ ‪ ....‬ﺃَ ْﻛ َﺑ ُﺭ ‪َ ....‬ﻭﻻَ َﻳ َﺯﺍﻟُﻭﻥَ ُﻳ َﻘﺎ ِﺗﻠُﻭ َﻧ ُﻛ ْﻡ َﺣ ﱠﺗ َﻰ َﻳ ُﺭﺩﱡﻭ ُﻛ ْﻡ{ﺍﻟﺑﻘﺭﺓ ‪۲۱۷‬‬ ‫} َﻭﺇِ ْﺧ َﺭﺍ ُ‬
‫َ‬
‫ﺙ َﺛﻘِ ْﻔ ُﺗ ُﻣﻭﻫُﻡ َﻭﺃ ْﺧ ِﺭ ُﺟﻭ ُﻫ ْﻡ‬
‫ﺷ ﱡﺩ( ﻷﻧﻬﺎ ﻓﻲ ﺳﻳﺎﻕ ﺍﻟﺷﺩﺓ ﻋﻠﻰ ﺍﻟﻛﺎﻓﺭﻳﻥ ﻓﻘﺩ ﻗﺎﻝ ﻓﻳﻬﺎ)ﻭﺍﻗﺗﻠﻭﻫﻡ َﺣ ْﻳ ُ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪ : ۱۹۱‬ﻗﺎﻝ )ﺃ َ‬
‫ﺙ ﺃَ ْﺧ َﺭ ُﺟﻭ ُﻛ ْﻡ ﻭﺍﻟﻔﺗﻧﺔ ﺃﺷ ﱡﺩ ﻣِﻥَ ﺍﻟﻘﺗﻝ( ﻭﻫﺫﻩ ﺷﺩﺓ ﻅﺎﻫﺭﺓ ﻓﻧﺎﺳﺏ ﺫﻛﺭ )ﺃﺷﺩ(‬ ‫َ‬ ‫َ‬ ‫ﻣﱢﻥْ َﺣ ْﻳ ُ‬
‫ُ‬
‫ﻭﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪: ۲۱۷‬ﻗﺎﻝ )ﺃ ْﻛ َﺑ ُﺭ( ﻷﻥ ﺍﻟﻛﻼﻡ ﻋﻠﻰ ﻛﺑﻳﺭﺍﺕ ﺍﻷﻣﻭﺭ ﻓﻘﺩ ﻣﺭ ﻓﻳﻬﺎ ﻗﻭﻟﻪ )ﻗﻝْ ﻗِ َﺗﺎﻝ ٌ ﻓِﻳ ِﻪ َﻛ ِﺑﻳ ٌﺭ( ﻭﻗﻭﻟﻪ) َﻭﺇِ ْﺧ َﺭﺍ ُ‬
‫ﺝ‬ ‫َ‬
‫‪۱‬‬
‫ﺃَﻫْ ﻠِ ِﻪ ِﻣ ْﻧ ُﻪ ﺃَ ْﻛ َﺑ ُﺭ ﻋِﻧ َﺩ ﷲ( ﻓﻧﺎﺳﺏ ﺫﻛﺭ )ﺃﻛﺑﺭ( ﻓﻳﻬﺎ‪.‬‬
‫‪F37‬‬

‫ﺷ ْﻬ ِﺭ ﺍ ْﻟ َﺣ َﺭ ِﺍﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱۹۳‬‬ ‫)‪َ ....×... }(۱۹۳‬ﻓﻼَ ﻋُﺩْ َﻭﺍﻥَ ﺇِﻻﱠ َﻋﻠَﻰ ﺍﻟ ﱠﻅﺎﻟِﻣِﻳﻥَ ۝ ﺍﻟ ﱠ‬
‫ﺷ ْﻬ ُﺭ ﺍ ْﻟ َﺣ َﺭﺍ ُﻡ ِﺑﺎﻟ ﱠ‬
‫ﷲ َﻣ ْﻭﻻﻛ ْﻡ{ ﺍﻻﻧﻔﺎﻝ ‪۳۹‬‬ ‫ُ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫ْ‬
‫ﺎﻋﻠ ُﻣﻭﺍ ﺃﻥﱠ َ‬ ‫َ‬ ‫َ‬
‫ﷲ ﺑِ َﻣﺎ َﻳ ْﻌ َﻣﻠُﻭﻥَ َﺑﺻِ ﻳ ٌﺭ۝ َﻭﺇِﻥ ﺗ َﻭﻟ ْﻭﺍ ﻓ ْ‬
‫ْ‬ ‫ﱠ‬ ‫َ‬ ‫}‪ُ ....‬ﻛﻠﱡ ُﻪ ‪َ ....‬ﻓﺈِﻥﱠ ّ َ‬
‫ﺙ ﺃ ْﺧ َﺭ ُﺟﻭ ُﻛ ْﻡ(ﺃﻱ ﻣﻥ ﻣﻛﺔ ﻭﻟﺫﻟﻙ ﻟﻡ‬ ‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﻗﺗﺎﻝ ﺃﻫﻝ ﻣﻛﺔ ﻓﻘﻁ ﺣﻳﺙ ﻗﺎﻝ ﻗﺑﻠﻬﺎ ) َﻭﺃ ْﺧ ِﺭ ُﺟﻭ ُﻫ ْﻡ ﻣِﻥْ َﺣ ْﻳ ُ‬
‫ﻛُﻭﻥَ ﺍﻟﺩﱢﻳﻥُ ہﻠﻟ(‪ ،‬ﻭ ﺧﺗﻡ ﺍﻵﻳﺔ ﺑﻘﻭﻟﻪ ) َﻓﺈِ ِﻥ ﺍ ْﻧ َﺗ َﻬ ْﻭﺍ َﻓ َﻼ ﻋُﺩْ َﻭﺍﻥَ ﺇِ ﱠﻻ َﻋﻠَﻰ ﺍﻟﻅﺎﻟِﻣِﻳﻥَ ( ﻷﻥ ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ‬
‫ﱠ‬ ‫ِﱠ ِ‬ ‫ﻳﻌﻣﻡ ﻓﻘﺎﻝ ) َﻳ‬
‫ْ‬
‫ﺎﻋ َﺗﺩُﻭﺍ َﻋﻠَ ْﻳ ِﻪ ِﺑ ِﻣﺛ ِﻝ َﻣﺎ‬ ‫َ‬
‫ﺍﻋ َﺗﺩَﻯ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﻓ ْ‬ ‫َ‬
‫ِﺏ ﺍ ْﻟ ُﻣ ْﻌ َﺗﺩِﻳﻥَ ( ﻭﻗﺎﻝ ﺑﻌﺩﻫﺎ )ﻓ َﻣ ِﻥ ْ‬ ‫ﷲ َﻻ ُﻳﺣ ﱡ‬ ‫َ‬ ‫ﱠ‬ ‫ﻥﱠ‬‫ِ‬ ‫ﺇ‬ ‫ُﻭﺍ‬
‫ﺩ‬ ‫َ‬
‫ﺗ‬ ‫ﻌ‬‫ْ‬ ‫َ‬
‫ﺗ‬ ‫ﻻ‬ ‫َ‬ ‫ﻭ‬
‫َ‬ ‫)‬ ‫ﻗﺑﻠﻬﺎ‬ ‫ﻗﺎﻝ‬ ‫ﺍﻻﻋﺗﺩﺍء ﻓﻘﺩ‬
‫ﺍﻋ َﺗﺩَﻯ َﻋﻠَ ْﻳ ُﻛ ْﻡ(‬
‫ْ‬
‫ﷲ ِﺑ َﻣﺎ‬
‫َ‬ ‫ﱠ‬ ‫ﻥﱠ‬‫ِ‬ ‫ﺈ‬‫ﻓ‬‫َ‬ ‫ﺍ‬ ‫ﻭ‬‫ْ‬ ‫ﻬ‬
‫َ‬ ‫َ‬
‫ﺗ‬ ‫ْ‬
‫ﻧ‬ ‫ﺍ‬ ‫ﻥ‬
‫ِ ِ‬ ‫ﺈ‬‫ﻓ‬‫َ‬ ‫)‬ ‫ﺑﻘﻭﻟﻪ‬ ‫ﺍﻵﻳﺔ‬ ‫ﻭﺧﺗﻡ‬ ‫‪،‬‬ ‫ُ(‬ ‫ﻪ‬ ‫ﱡ‬ ‫ﻠ‬‫ﻛ‬‫ُ‬ ‫)‬ ‫ﻟﻔﻅ‬ ‫ﺯﻳﺎﺩﺓ‬ ‫ﻓﻧﺎﺳﺏ‬ ‫ﻋﻣﻭﻣﺎ‬ ‫ﺍﻟﻛﻔﺎﺭ‬ ‫ﻗﺗﺎﻝ‬ ‫ﻓﻲ‬ ‫ﻓﺎﻟﺳﻳﺎﻕ‬ ‫ﺍﻷﻧﻔﺎﻝ‪:‬‬ ‫ﻓﻲ‬ ‫ﺃﻣﺎ‬
‫‪F38‬‬
‫‪۲‬‬
‫َﻳ ْﻌ َﻣﻠُﻭﻥَ َﺑﺻِ ﻳ ٌﺭ( ﺃﻱ ﺇﻥ ﺍﻧﺗﻬﻭﺍ ﻋﻥ ﻗﺗﺎﻟﻛﻡ ﺛﻡ ﺃﺭﺍﺩﻭﺍ ﻛﻳﺩﺍ ﻓﺈﻥ ﷲ ﺑﺻﻳﺭ ﺑﻛﻳﺩﻫﻡ‬

‫‪ ۱‬ﺍﻟﺗﻌﺑﻳﺭ ﺍﻟﻘﺭﺁﻧﻲ ﺹ‪۱۸۷‬‬

‫‪ ۲‬ﺍﻧﻅﺭ ﺍﻟﺗﻌﺑﻳﺭ ﺍﻟﻘﺭﺁﻧﻲ ﺹ ‪۱٤۲‬‬
‫‪٦۲‬‬
٦۳
٦٤
 ‫ﻭﻥ َﻳﺎ ﺃ ُ ْﻭﻟِﻲ ﺍﻷَ ْﻟ َﺑﺎﺏِ{ ﺍﻟﺑﻘﺭﺓ‪۱۹۷‬‬ ‫ﺍﻟﺯﺍ ِﺩ ﺍﻟ ﱠﺗ ْﻘ َﻭﻯ َﻭﺍ ﱠﺗﻘُ ِ‬ ‫)‪َ ....}(۱۹۷‬ﻳ ْﻌﻠَ ْﻣ ُﻪ ّ‬
‫ﷲ ُ َﻭ َﺗ َﺯ ﱠﻭﺩُﻭ ْﺍ َﻓﺈِﻥﱠ َﺧ ْﻳ َﺭ ﱠ‬
‫ﷲ ِﺑ ِﻪ َﻋﻠِﻳ ٌﻡ۝ ُﻛﺗ َِﺏ َﻋﻠَ ْﻳ ُﻛ ُﻡ ﺍ ْﻟﻘِ َﺗﺎﻝ ُ َﻭﻫ َُﻭ ُﻛ ْﺭ ٌﻩ ﻟﱠ ُﻛ ْﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۲۱٥‬‬ ‫}‪َ ....‬ﻓﺈِﻥﱠ ّ َ‬
‫َ‬
‫ﺷﻭﺯﺍً ﺃ ْﻭ ﺇِ ْﻋ َﺭﺍﺿﺎً{ ﺍﻟﻧﺳﺎء ‪۱۲۷‬‬ ‫َ‬ ‫ٌ‬
‫ﺍﻣ َﺭﺃﺓ َﺧﺎﻓﺕْ ﻣِﻥ َﺑ ْﻌﻠِ َﻬﺎ ُﻧ ُ‬‫َ‬ ‫ﷲ َﻛﺎﻥَ ﺑِ ِﻪ َﻋﻠِﻳﻣﺎ ً۝ َﻭﺇِ ِﻥ ْ‬ ‫}‪َ ....‬ﻓﺈِﻥﱠ ّ َ‬
‫ّ‬ ‫ّ‬
‫ﷲ َﻛﺎﻥَ ِﺑ ِﻪ َﻋﻠِﻳﻣﺎ ً( ﻷﻧﻪ ﻳﻛﺛﺭ ﺍﺳﺗﻌﻣﺎﻝ ) َﻓﺈِﻥﱠ َ‬
‫ﷲ َﻛﺎﻥَ ‪ (...‬ﺃﻭ ) َﻭ َﻛﺎﻥَ ﷲ ُ ‪ (...‬ﻓﻲ ﺧﻭﺍﺗﻳﻡ‬ ‫ّ‬
‫ﻓﻲ ﺍﻟﻧﺳﺎء‪ :‬ﺧﺗﻡ ﺑﻘﻭﻟﻪ ) َﻓﺈِﻥﱠ َ‬
‫َ‬ ‫ُ‬ ‫ّ‬ ‫َ‬
‫ﺍﻵﻱ ﻭﻗﺩ ﻭﺭﺩ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺳﺎﺑﻘﺔ ﻟﻬﺫﻩ ﺍﻵﻳﺔ ) َﻭﻛﺎﻥَ ﷲُ ﺑِﻛﻝ ﱢ ﺷ ْﻲءٍ ﱡﻣﺣِﻳﻁﺎ ً(‬

‫ﷲ {ﺍﻟﺑﻘﺭﺓ‪۱۹۸‬‬ ‫ﺕ َﻓ ْﺎﺫ ُﻛ ُﺭﻭ ْﺍ ّ َ‬ ‫ﺿ ُﺗﻡ ﻣﱢﻥْ َﻋ َﺭ َﻓﺎ ٍ‬ ‫ﺡ ﺃَﻥ َﺗ ْﺑ َﺗ ُﻐﻭ ْﺍ ‪ ....‬ﱠﺭ ﱢﺑ ُﻛ ْﻡ َﻓﺈِ َﺫﺍ ﺃَ َﻓ ْ‬ ‫ﺱ َﻋﻠَ ْﻳ ُﻛ ْﻡ ُﺟ َﻧﺎ ٌ‬ ‫)‪َ }(۱۹۸‬ﻟ ْﻳ َ‬
‫ﺎﺻﻁﺎﺩُﻭﺍ {ﺍﻟﻣﺎﺋﺩﺓ‪۲‬‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫ﺿ َﻭﺍﻧﺎ َﻭﺇِﺫﺍ َﺣﻠﻠﺗ ْﻡ ﻓ ْ‬‫َ‬ ‫ً‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫ﺕَ‬ ‫ْ‬
‫} َﻭﻻ ﺁﻣﱢﻳﻥَ ﺍﻟ َﺑ ْﻳ ﺍﻟ َﺣ َﺭﺍ َﻡ َﻳ ْﺑﺗﻐﻭﻥَ ‪ ....‬ﱠﺭ ﱢﺑ ِﻬ ْﻡ َﻭ ِﺭ ْ‬
‫ﺎﺏ {ﺍﻹﺳﺭﺍء‪۱۲‬‬ ‫ِﺳ َ‬ ‫ﺍﻟﺳﻧِﻳﻥَ َﻭﺍ ْﻟﺣ َ‬ ‫ﺎﺭ ُﻣ ْﺑﺻِ َﺭ ًﺓ ﻟِ َﺗ ْﺑ َﺗ ُﻐﻭ ْﺍ ‪ ....‬ﱠﺭ ﱢﺑ ُﻛ ْﻡ َﻭﻟِ َﺗ ْﻌﻠَ ُﻣﻭ ْﺍ ﻋَﺩَﺩَ ﱢ‬ ‫} َﻭ َﺟ َﻌ ْﻠ َﻧﺎ ﺁ َﻳ َﺔ ﺍﻟ ﱠﻧ َﻬ ِ‬
‫ِﻳﻡ ۝‪ ....‬ﱠﺭ ﱢﺑ َﻙ َﺫﻟِ َﻙ ﻫ َُﻭ ﺍ ْﻟ َﻔ ْﻭ ُﺯ ﺍ ْﻟ َﻌﻅِ ﻳ ُﻡ {ﺍﻟﺩﺧﺎﻥ‪٥۷‬‬ ‫ﺍﺏ ﺍ ْﻟ َﺟﺣ ِ‬ ‫} َﻭ َﻭ َﻗﺎ ُﻫ ْﻡ َﻋ َﺫ َ‬
‫ﺿ َﻭﺍﻧﺎ ً ﺳِ ﻳ َﻣﺎ ُﻫ ْﻡ ﻓِﻲ ُﻭ ُﺟﻭ ِﻫ ِﻬﻡ {ﺍﻟﻔﺗﺢ‪۲۹‬‬ ‫ﷲ َﻭ ِﺭ ْ‬ ‫ﱠ‬ ‫ُ‬
‫ﺳ ﱠﺟﺩﺍً َﻳ ْﺑ َﺗﻐﻭﻥَ ‪ِ ....‬‬ ‫} ُﺭ َﺣ َﻣﺎء َﺑ ْﻳ َﻧ ُﻬ ْﻡ َﺗ َﺭﺍ ُﻫ ْﻡ ُﺭ ﱠﻛﻌﺎ ً ُ‬
‫ﷲ ُ َﻋﻠِﻳ ٌﻡ َﺣﻛِﻳ ٌﻡ {ﺍﻟﺣﺟﺭﺍﺕ‪۸‬‬ ‫ﷲ َﻭﻧ ِْﻌ َﻣ ًﺔ َﻭ ﱠ‬ ‫ﺍﻟﺭﺍﺷِ ﺩُﻭﻥَ ۝‪ ....‬ﱠ ِ‬ ‫} ﺃُﻭﻟَﺋِ َﻙ ُﻫ ُﻡ ﱠ‬
‫ﱠ‬ ‫ﱠ‬ ‫َ‬
‫ﺳﻭﻟ ُﻪ{ﺍﻟﺣﺷﺭ‪۸‬‬ ‫َ‬ ‫ﷲ َﻭ َﺭ ُ‬‫ﺻﺭُﻭﻥَ َ‬ ‫ﺿ َﻭﺍﻧﺎ ً َﻭ َﻳﻧ ُ‬ ‫ﷲ َﻭ ِﺭ ْ‬ ‫ُ‬
‫ِﻳﺎﺭ ِﻫ ْﻡ َﻭﺃ ْﻣ َﻭﺍﻟِ ِﻬ ْﻡ َﻳ ْﺑ َﺗﻐﻭﻥَ ‪ِ ....‬‬ ‫}ﺍﻟﱠﺫِﻳﻥَ ﺃ ُ ْﺧ ِﺭ ُﺟﻭﺍ ﻣِﻥ ﺩ ِ‬
‫ﺿﻼً ﻣِﻥْ َﺭ ﱢﺑ ُﻛ ْﻡ( ﻭ) َﻓ ْ‬
‫ﺿﻼً ﻣِﻥْ َﺭ ﱢﺑﻙَ(‬ ‫ﺿﻼً ﱢﻣﻥ ﱠﺭ ﱢﺑ ِﻬ ْﻡ( ﻭ) َﻓ ْ‬ ‫ﻛﻝ ﻣﺎ ﺟﺎء ﻣﻥ ﺃﻭﻝ ﺍﻟﻣﺻﺣﻑ ﻭﺣﺗﻰ ﺃﻭﻝ ﺳﻭﺭﺓ ﺍﻟﻔﺗﺢ ﻓﻳﻪ ) َﻓ ْ‬
‫ﱠ‬
‫ﺿﻼ ﻣِﻥَ ﷲِ(‬ ‫ً‬ ‫‪،‬ﻭﻛﻝ ﻣﺎ ﺟﺎء ﻣﻥ ﺃﻭﻝ ﺳﻭﺭﺓ ﺍﻟﻔﺗﺢ ﺇﻟﻰ ﺁﺧﺭ ﺍﻟﻣﺻﺣﻑ ﻓﻔﻳﻪ ) َﻓ ْ‬

‫‪٦٥‬‬
 ‫ﺱ ‪{ ...‬ﺍﻟﺑﻘﺭﺓ‪۲۰٦‬‬ ‫ﷲ ﺃَ َﺧ َﺫ ْﺗ ُﻪ ﺍ ْﻟﻌ ﱠِﺯﺓُ ِﺑﺎﻹِ ْﺛ ِﻡ َﻓ َﺣ ْﺳ ُﺑ ُﻪ َﺟ َﻬ ﱠﻧ ُﻡ َﻭﻟَ ِﺑ ْﺋ َ‬ ‫)‪َ }(۲۰٦‬ﻭﺇِ َﺫﺍ ﻗِﻳﻝ َ ﻟَ ُﻪ ﺍ ﱠﺗ ِﻕ ّ َ‬
‫ﺱ ‪{ ...‬ﺁﻝ ﻋﻣﺭﺍﻥ‪۱۲‬‬ ‫ﺷﺭُﻭﻥَ ﺇِﻟَﻰ َﺟ َﻬ ﱠﻧ َﻡ َﻭ ِﺑ ْﺋ َ‬ ‫ﺳ ُﺗ ْﻐ َﻠﺑُﻭﻥَ َﻭ ُﺗ ْﺣ َ‬ ‫}ﻗُﻝ ﻟﱢﻠﱠﺫِﻳﻥَ َﻛ َﻔ ُﺭﻭ ْﺍ َ‬
‫ﺱ ‪{ ...‬ﺁﻝ ﻋﻣﺭﺍﻥ‪۱۹۷‬‬ ‫} َﻣ َﺗﺎ ٌﻉ َﻗﻠِﻳﻝ ٌ ُﺛ ﱠﻡ َﻣﺄْ َﻭﺍ ُﻫ ْﻡ َﺟ َﻬ ﱠﻧ ُﻡ َﻭ ِﺑ ْﺋ َ‬
‫ﺱ ‪{ ...‬ﺍﻟﺭﻋﺩ‪۱۸‬‬‫ﺏ َﻭ َﻣﺄْ َﻭﺍ ُﻫ ْﻡ َﺟ َﻬ ﱠﻧ ُﻡ َﻭ ِﺑ ْﺋ َ‬ ‫ﺳﺎ ِ‬ ‫ﺳﻭ ُء ﺍ ْﻟ ِﺣ َ‬ ‫ﺩَﻭ ْﺍ ِﺑ ِﻪ ﺃ ُ ْﻭﻟَـﺋِ َﻙ ﻟَ ُﻬ ْﻡ ُ‬ ‫} َﻭ ِﻣ ْﺛﻠَ ُﻪ َﻣ َﻌ ُﻪ ﻻَ ْﻓ َﺗ ْ‬
‫ﺱ ‪{ ...‬ﺹ‪٥٦‬‬ ‫َ‬
‫ﺻﻠ ْﻭ َﻧ َﻬﺎ ﻓﺑِ ْﺋ َ‬ ‫َ‬ ‫ﺏ ۝ َﺟ َﻬ ﱠﻧ َﻡ َﻳ ْ‬ ‫ﺷ ﱠﺭ َﻣﺂ ٍ‬ ‫} َﻫ َﺫﺍ َﻭﺇِﻥﱠ ﻟِﻠ ﱠﻁﺎﻏِﻳﻥَ ﻟ َ‬
‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪ :‬ﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ ﺍﻟﺗﻭﻛﻳﺩ ﺑﺎﻟﻼﻡ ﻓﻲ ﺍﻟﻭﻋﻳﺩ ﻟﻣﻥ ) ﺃَ َﺧ َﺫ ْﺗ ُﻪ ﺍ ْﻟﻌ ﱠِﺯﺓُ ِﺑﺎﻹِ ْﺛ ِﻡ( ﻓﻬﻭ ﻣﻌﺗﺯ ﺑﺂﺛﺎﻣﻪ ﻓﺯﺍﺩﻩ ﷲ ﻋﺫﺍﺑﺎ‬

‫ﷲ ‪...‬۝ َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ﺍﺩْ ُﺧﻠُﻭﺍ ﻓِﻲ ﺍﻟ ﱢ‬

‫ﺳ ْﻠ ِﻡ { ﺍﻟﺑﻘﺭﺓ‪۲۰۷‬‬ ‫ﺕ ِّ‬
‫ﺿﺎ ِ‬ ‫ﺳ ُﻪ ﺍ ْﺑﺗ َِﻐﺎء َﻣ ْﺭ َ‬ ‫ﺷ ِﺭﻱ َﻧ ْﻔ َ‬
‫)‪َ }(۲۰۷‬ﻣﻥ َﻳ ْ‬
‫ﷲ ﻓﺎﺗﺑِ ُﻌﻭﻧِﻲ{ ﺁﻝ ﻋﻣﺭﺍﻥ ‪۳۰‬‬ ‫ﱠ‬ ‫َ‬ ‫ﱠ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬
‫ﺳﻪ ‪....‬۝ ﻗﻝْ ﺇِﻥْ ﻛﻧﺗ ْﻡ ﺗ ِﺣﺑﱡﻭﻥَ َ‬ ‫ُ‬ ‫َ‬ ‫ّ‬
‫} َﻭ ُﻳ َﺣ ﱢﺫ ُﺭﻛ ُﻡ ﷲ ُ ﻧﻔ َ‬
‫ْ‬ ‫ُ‬

‫ﺽ َﺣﻼَﻻً َﻁ ﱢﻳﺑﺎ ً ‪....‬ﺇِ ﱠﻧ ُﻪ ﻟَ ُﻛ ْﻡ َﻋﺩ ﱞُﻭ ُﻣﺑِﻳﻥٌ ۝ﺇِ ﱠﻧ َﻣﺎ َﻳﺄْ ُﻣ ُﺭ ُﻛ ْﻡ ﺑِﺎﻟﺳﱡﻭءِ {ﺍﻟﺑﻘﺭﺓ‪۱٦۸‬‬ ‫)‪ُ }(۲۰۸‬ﻛﻠُﻭ ْﺍ ِﻣ ﱠﻣﺎ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬
‫ﺳ ْﻠ ِﻡ َﻛﺂ ﱠﻓ ًﺔ‪ ....‬ﺇِ ﱠﻧ ُﻪ ﻟَ ُﻛ ْﻡ َﻋﺩ ﱞُﻭ ُﻣ ِﺑﻳﻥٌ ۝ َﻓﺈِﻥ َﺯﻟَ ْﻠ ُﺗ ْﻡ ﱢﻣﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺟﺎء ْﺗ ُﻛ ُﻡ {ﺍﻟﺑﻘﺭﺓ‪۲۰۸‬‬ ‫} ﺍﺩْ ُﺧﻠُﻭ ْﺍ ﻓِﻲ ﺍﻟ ﱢ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ّ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ً‬ ‫َ‬ ‫َ‬
‫ﺍﺝ {ﺍﻷﻧﻌﺎﻡ‪۱٤۲‬‬‫}ﻭﻣِﻥَ ﺍﻷ ْﻧ َﻌ ِﺎﻡ َﺣ ُﻣﻭﻟﺔ َﻭﻓ ْﺭﺷﺎ ً ﻛﻠﻭ ْﺍ ِﻣ ﱠﻣﺎ َﺭﺯﻗﻛ ُﻡ ﷲُ‪ ....‬ﺇِﻧ ُﻪ ﻟﻛ ْﻡ َﻋﺩ ﱞُﻭ ُﻣﺑِﻳﻥٌ ۝ﺛ َﻣﺎﻧِ َﻳﺔ ﺃﺯ َﻭ ٍ‬
‫ْ‬ ‫ُ‬ ‫ﱠ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﺷﺎء َﻭﺍ ْﻟ ُﻣﻧ َﻛ ِﺭ{ﺍﻟﻧﻭﺭ‪۲۱‬‬ ‫ْ‬
‫ﺎﻥ َﻓﺈِ ﱠﻧ ُﻪ َﻳﺄ ُﻣ ُﺭ ِﺑﺎ ْﻟ َﻔ ْﺣ َ‬
‫ِ‬ ‫َ‬
‫ﻁ‬ ‫ﻳ‬
‫ْ‬ ‫ﱠ‬
‫ﺷ‬ ‫ﺍﻟ‬ ‫ﺕ‬
‫ِ‬ ‫ﺍ‬ ‫ﻭ‬
‫َ‬ ‫ُ‬
‫ﻁ‬ ‫ُ‬
‫ﺧ‬ ‫ﻊ‬‫ْ‬ ‫ﺑ‬
‫ِ‬ ‫ﱠ‬
‫ﺗ‬ ‫ﻳ‬
‫َ‬ ‫ﻥ‬‫ﻣ‬‫َ‬ ‫ﻭ‬
‫َ‬ ‫‪....‬‬ ‫ﻭﺍ‬ ‫ُ‬
‫ﻧ‬ ‫ﻣ‬
‫َ‬ ‫ﺁ‬ ‫ﺫ‬
‫ِﻳﻥَ‬ ‫ﱠ‬ ‫ﻟ‬‫ﺍ‬ ‫ﺎ‬‫ﻬ‬‫َ‬ ‫ﻳ‬
‫ﱡ‬ ‫َ‬ ‫ﺃ‬ ‫ﺎ‬‫ﻳ‬ ‫}َ‬
‫ً‬ ‫ﱠ‬ ‫َ‬
‫ﺍﻟﺳﻠ ِﻡ ﻛﺂﻓﺔ( ﺣﺫﺭ ﻣﻥ ﺍﻟﺯﻟﻝ ﺑﻌﺩ ﺫﻟﻙ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪: ۲۰۸‬ﻟﻣﺎ ﻧﺑﻪ ﻋﻠﻰ ﺍﻟﺩﺧﻭﻝ ﻓﻲ ﺷﺭﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻛﺎﻣﻠﺔ ﻓﻘﺎﻝ )ﺍﺩْ ﺧﻠﻭﺍ ﻓِﻲ ﱢ‬
‫ﻓﻲ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﺑﻌﺩ ﺃﻥ ﺍﻣﺗﻥ ﻋﻠﻰ ﻋﺑﺎﺩﻩ ﺑﻣﺎ ﺭﺯﻗﻬﻡ ﻣﻥ ﺍﻷﻧﻌﺎﻡ ﻓﺻﻝ ﻟﻬﻡ ﺃﺻﻧﺎﻓﻬﺎ‬
‫ﺎﻥ( ﺗﻘﺭﻳﻌﺎ ﻟﻣﻥ ﻭﻗﻊ ﻓﻲ ﺣﺩﻳﺙ ﺍﻹﻓﻙ‬ ‫ﺷ ْﻳ َﻁ ِ‬ ‫ﺕ ﺍﻟ ﱠ‬ ‫ﻓﻲ ﺍﻟﻧﻭﺭ ‪ :‬ﺍﻟﻭﺣﻳﺩﺓ ﺍﻟﺗﻰ ﻭﺭﺩ ﻓﻳﻬﺎ ) َﻭ َﻣﻥ َﻳ ﱠﺗﺑِ ْﻊ ُﺧ ُﻁ َﻭﺍ ِ‬

‫)‪(۲۱۰‬‬
‫ﷲ ُﺗ ْﺭ َﺟ ُﻊ ﺍﻷ ُﻣﻭﺭ{ ﺍﻟﺑﻘﺭﺓ‪۲۱۰‬‬ ‫ﷲُ ﻓِﻲ ُﻅ َﻠ ٍﻝ ﻣﱢﻥَ ﺍ ْﻟ َﻐ َﻣ ِﺎﻡ َﻭﺍ ْﻟ َﻣﻶﺋِ َﻛ ُﺔ َﻭﻗُﺿِ َﻲ ﺍﻷَ ْﻣ ُﺭ َﻭﺇِﻟَﻰ ّ ِ‬ ‫}‪َ .....‬ﻳﺄْﺗِ َﻳ ُﻬ ُﻡ ّ‬
‫ﺕ َﺭ ﱢﺑ َﻙ { ﺍﻷﻧﻌﺎﻡ ‪۱٥۸‬‬ ‫ﺕ َﺭ ﱢﺑ َﻙ َﻳ ْﻭ َﻡ َﻳﺄْﺗِﻲ َﺑ ْﻌ ُ‬
‫ﺽ ﺁ َﻳﺎ ِ‬ ‫}‪َ .....‬ﺗﺄْﺗِﻳ ُﻬ ُﻡ ﺍ ْﻟ َﻣﻶﺋِ َﻛ ُﺔ ﺃَ ْﻭ َﻳﺄْﺗ َِﻲ َﺭ ﱡﺑ َﻙ ﺃَ ْﻭ َﻳﺄْﺗ َِﻲ َﺑ ْﻌ ُ‬
‫ﺽ ﺁ َﻳﺎ ِ‬
‫ّ‬
‫}‪َ .....‬ﺗﺄْﺗِ َﻳ ُﻬ ُﻡ ﺍ ْﻟ َﻣﻼﺋِ َﻛ ُﺔ ﺃَ ْﻭ َﻳﺄْﺗ َِﻲ ﺃَ ْﻣ ُﺭ َﺭ ﱢﺑ َﻙ َﻛ َﺫﻟِ َﻙ َﻓ َﻌﻝ َ ﺍﻟﱠﺫِﻳﻥَ ﻣِﻥ َﻗ ْﺑﻠِ ِﻬ ْﻡ َﻭ َﻣﺎ َﻅﻠَ َﻣ ُﻬ ُﻡ ﷲ ُ { ﺍﻟﻧﺣﻝ ‪۳۳‬‬

‫‪٦٦‬‬
٦۷
٦۸
 ‫)‪(۲۱۳‬‬
‫ُ‬ ‫ﱠ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬
‫ﻑ ﻓِﻳ ِﻪ ﺇِﻻ ﺍﻟﺫِﻳﻥَ ﺃﻭﺗﻭﻩُ ‪َ ....‬ﺟﺎءﺗ ُﻬ ُﻡ ﺍﻟ َﺑ ﱢﻳﻧﺎﺕُ ‪ ...‬ﻓ َﻬﺩَﻯ ﷲ ُ ﺍﻟﺫِﻳﻥَ ﺁ َﻣﻧﻭ ْﺍ ﻟِ َﻣﺎ { ﺍﻟﺑﻘﺭﺓ‪۲۱۳‬‬ ‫ُ‬ ‫ﱠ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫} َﻭ َﻣﺎ ﺍﺧﺗﻠ َ‬
‫ﷲِ َﻓﺈِﻥﱠ ّ ِ‬
‫ﷲ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۱۹‬‬ ‫ﺕ ّ‬
‫ﺎﺏ ﺇِ ﱠﻻ ‪َ ...‬ﺟﺎء ُﻫ ُﻡ ﺍ ْﻟ ِﻌ ْﻠ ُﻡ ‪َ ....‬ﻭ َﻣﻥ َﻳ ْﻛﻔُ ْﺭ ِﺑﺂ َﻳﺎ ِ‬ ‫ﻑ ﺍﻟﱠﺫِﻳﻥَ ﺃ ُ ْﻭ ُﺗﻭ ْﺍ ﺍ ْﻟ ِﻛ َﺗ َ‬ ‫ﺍﺧ َﺗﻠَ َ‬ ‫} َﻭ َﻣﺎ ْ‬
‫ﺳ ّﻣﻰ {ﺍﻟﺷﻭﺭﻯ‪۱٤‬‬ ‫ً‬ ‫َ‬ ‫َ‬
‫ﺳ َﺑﻘﺕْ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ ﺇِﻟﻰ ﺃ َﺟ ٍﻝ ﱡﻣ َ‬ ‫َ‬ ‫ٌ‬
‫} َﻭ َﻣﺎ َﺗ َﻔ ﱠﺭﻗﻭﺍ ﺇِﻻ‪َ ....‬ﺟﺎء ُﻫ ُﻡ ﺍﻟ ِﻌﻠ ُﻡ ‪َ ....‬ﻭﻟ ْﻭﻻ ﻛﻠِ َﻣﺔ َ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫ﱠ‬ ‫ُ‬
‫ﺍﺧ َﺗﻠَﻔُﻭﺍ ﺇِ ﱠﻻ‪َ ....‬ﺟﺎء ُﻫ ْﻡ ﺍ ْﻟ ِﻌ ْﻠ ُﻡ ‪ ....‬ﺇ ِﻥﱠ َﺭ ﱠﺑ َﻙ َﻳ ْﻘﺿِ ﻲ َﺑ ْﻳ َﻧ ُﻬ ْﻡ {ﺍﻟﺟﺎﺛﻳﺔ‪۱۷‬‬ ‫ﺕ ﻣﱢﻥَ ْﺍﻷَ ْﻣ ِﺭ َﻓ َﻣﺎ ْ‬ ‫} َﻭﺁ َﺗ ْﻳ َﻧﺎﻫُﻡ َﺑ ﱢﻳ َﻧﺎ ٍ‬
‫ﺎﺕُ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻳﻧﺎﺳﺏ ﻗﻭﻟﻪ ﻗﺑﻠﻬﺎ )ﻓﺈِﻥ ﺯﻟﻠﺗ ْﻡ ﱢﻣﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺟﺎءﺗﻛ ُﻡ ﺍﻟ َﺑ ﱢﻳﻧ (‬

‫)‪َ .... }(۲۱٤‬ﺗﺩْ ُﺧﻠُﻭ ْﺍ ﺍ ْﻟ َﺟ ﱠﻧ َﺔ ‪َ ...‬ﻳﺄْﺗِ ُﻛﻡ ﱠﻣ َﺛﻝ ُ ﺍﻟﱠﺫِﻳﻥَ َﺧﻠَ ْﻭ ْﺍ ﻣِﻥ َﻗ ْﺑﻠِ ُﻛﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۲۱٤‬‬
‫ﺎﺑ ِﺭﻳﻥَ { ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱٤۲‬‬ ‫ﺍﻟﺻ ِ‬ ‫}‪َ ....‬ﺗﺩْ ُﺧﻠُﻭ ْﺍ ﺍ ْﻟ َﺟ ﱠﻧ َﺔ ‪َ ...‬ﻳ ْﻌﻠَﻡ ّ‬
‫ﷲ ُ ﺍﻟﱠﺫِﻳﻥَ َﺟﺎ َﻫﺩُﻭ ْﺍ ﻣِﻧ ُﻛ ْﻡ َﻭ َﻳ ْﻌﻠَ َﻡ ﱠ‬ ‫ِ‬
‫ﺳﻭﻟِ ِﻪ{ ﺍﻟﺗﻭﺑﺔ ‪۱٦‬‬ ‫َ‬
‫ﷲ َﻭﻻ َﺭ ُ‬‫ّ‬
‫ُﻭﻥ ِ‬ ‫ُ‬
‫ﷲ ُ ﺍﻟﱠﺫِﻳﻥَ َﺟﺎ َﻫﺩُﻭ ْﺍ ﻣِﻧ ُﻛ ْﻡ َﻭﻟ ْﻡ َﻳ ﱠﺗ ِﺧﺫﻭ ْﺍ ﻣِﻥ ﺩ ِ‬
‫َ‬ ‫}‪ُ ....‬ﺗ ْﺗ َﺭ ُﻛﻭ ْﺍ ‪َ ...‬ﻳ ْﻌﻠَﻡ ّ‬
‫ِ‬
‫ﺎﺱ ﺃ ُ ﱠﻣ ًﺔ َﻭﺍﺣِﺩَ ًﺓ( ﻧﺎﺳﺏ ﺃﻥ ﻳﻧﺑﻪ ﺍﻟﻣﺅﻣﻧﻳﻥ ﺃﻧﻬﻡ ﻣﺑﺗﻠﻭﻥ ﺑﻣﺎ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺑﻌﺩ ﺍﻟﺣﺩﻳﺙ ﻋﻥ ﺍﻷﻣﻡ ﺍﻟﺳﺎﺑﻘﺔ ﻓﻲ ﻗﻭﻟﻪ ) َﻛﺎﻥَ ﺍﻟ ﱠﻧ ُ‬
‫ﺍﺑﺗﻠﻲ ﺑﻪ ﻣﻥ ﺳﺑﻘﻬﻡ ﻭﻻﺑﺩ ﺃﻥ ﻳﺻﻳﺑﻬﻡ ﻣﺛﻝ ﻣﺎ ﺃﺻﺎﺏ ﺍﻟﺫﻳﻥ ﺧﻠﻭﺍ ﻣﻥ ﻗﺑﻠﻬﻡ‬
‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﺑﻌﺩ ﺍﻟﺣﺩﻳﺙ ﻋﻥ ﻏﺯﻭﺓ ﺃﺣﺩ ﻭ ﻣﺎ ﺣﺩﺙ ﻓﻳﻬﺎ ﻣﻥ ﺇﺻﺎﺑﺎﺕ ﻭ ﺟﺭﻭﺡ ﻟﻠﻣﺳﻠﻣﻳﻥ ﻧﺎﺳﺏ ﺃﻥ ﻳﺳﻠﻳﻬﻡ ﻭ‬
‫ﻳﻭﺍﺳﻳﻬﻡ ﺑﺄﻥ ﺩﺧﻭﻝ ﺍﻟﺟﻧﺔ ﻣﺗﺭﺗﺏ ﻋﻠﻰ ﺍﻟﺟﻬﺎﺩ ﻭ ﺍﻟﺻﺑﺭ ﻋﻠﻳﻪ‬
‫ﻓﻲ ﺍﻟﺗﻭﺑﺔ ‪ :‬ﺑﻌﺩ ﺍﻟﻧﻬﻲ ﻋﻥ ﻣﻭﺍﻻﺓ ﺍﻟﻛﻔﺎﺭ ﻭﻣﻌﺎﻫﺩﺗﻬﻡ ﻓﻧﺎﺳﺏ ﺍﻟﺗﻧﺑﻳﻪ ﻋﻠﻰ ﻋﺩﻡ ﺍﺗﺧﺎﺫ )ﻭﻟﻳﺟﺔ (‪ -‬ﻭ ﻫﻲ ﺍﻟﺑﻁﺎﻧﺔ ‪ -‬ﻣﻥ‬
‫ﺍﻟﻣﺷﺭﻛﻳﻥ‬

‫)‪َ }(۲۱٥‬ﻳ ْﺳﺄَﻟُﻭ َﻧ َﻙ َﻣﺎ َﺫﺍ ُﻳﻧ ِﻔﻘُﻭﻥَ ُﻗﻝْ َﻣﺎ ﺃَﻧ َﻔ ْﻘ ُﺗﻡ ﻣﱢﻥْ َﺧ ْﻳ ٍﺭ َﻓﻠِ ْﻠ َﻭﺍﻟِ َﺩ ْﻳ ِﻥ َﻭﺍﻷَ ْﻗ َﺭ ِﺑﻳﻥَ َﻭﺍ ْﻟ َﻳ َﺗﺎ َﻣﻰ {ﺍﻟﺑﻘﺭﺓ‪۲۱٥‬‬
‫ﷲّ‬
‫ﺷﺎ ُء َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭ ْﺍ ﻣِﻥْ َﺧ ْﻳ ٍﺭ َﻓﻸﻧﻔُﺳِ ُﻛ ْﻡ َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭﻥَ ﺇِﻻﱠ ﺍ ْﺑﺗِﻐﺎء َﻭ ْﺟ ِﻪ ِ‬
‫َ‬ ‫ﷲ َﻳ ْﻬﺩِﻱ َﻣﻥ َﻳ َ‬‫ﺱ َﻋﻠَ ْﻳ َﻙ ُﻫ َﺩﺍ ُﻫ ْﻡ َﻭﻟَـﻛِﻥﱠ ّ َ‬ ‫}ﻟﱠ ْﻳ َ‬
‫ﻑ ﺇِﻟَ ْﻳ ُﻛ ْﻡ َﻭﺃَﻧ ُﺗ ْﻡ ﻻَ ُﺗ ْﻅﻠَﻣُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۲۷۲‬‬ ‫َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭ ْﺍ ﻣِﻥْ َﺧ ْﻳ ٍﺭ ُﻳ َﻭ ﱠ‬
‫ﷲ ﺑِ ِﻪ َﻋﻠِﻳ ٌﻡ {ﺍﻟﺑﻘﺭﺓ‪۲۷۳‬‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬
‫ﺎﺱ ﺇِﻟ َﺣﺎﻓﺎ ً َﻭ َﻣﺎ ﺗﻧﻔِﻘﻭ ْﺍ ﻣِﻥْ ﺧ ْﻳ ٍﺭ ﻓﺈِﻥﱠ َ‬ ‫ْ‬ ‫ﱠ‬ ‫ُ‬ ‫َ‬
‫} َﺗ ْﻌ ِﺭﻓُ ُﻬﻡ ﺑِﺳِ ﻳ َﻣﺎ ُﻫ ْﻡ ﻻ َﻳ ْﺳﺄﻟﻭﻥَ ﺍﻟﻧ َ‬
‫َ‬
‫ﷲ ِﺑ ِﻪ َﻋﻠِﻳ ٌﻡ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۹۲‬‬ ‫ّ‬
‫ﺷ ْﻲءٍ َﻓﺈِﻥﱠ َ‬ ‫}ﻟَﻥ َﺗ َﻧﺎﻟُﻭ ْﺍ ﺍ ْﻟ ِﺑ ﱠﺭ َﺣ ﱠﺗﻰ ُﺗﻧﻔِ ُﻘﻭ ْﺍ ِﻣ ﱠﻣﺎ ُﺗ ِﺣﺑﱡﻭﻥَ َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭ ْﺍ ﻣِﻥ َ‬
‫ْ‬
‫ﻑ ﺇِﻟَ ْﻳﻛ ْﻡ َﻭﺃﻧﺗ ْﻡ ﻻ ﺗﻅﻠﻣُﻭﻥَ {ﺍﻷﻧﻔﺎﻝ‪٦۰‬‬
‫َ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫ﷲ ُﻳ َﻭ ﱠ‬ ‫ﻳﻝ ّ ِ‬ ‫ﺳﺑِ ِ‬‫ﺷ ْﻲءٍ ﻓِﻲ َ‬ ‫} ّ‬
‫ﷲ ُ َﻳ ْﻌﻠَ ُﻣ ُﻬ ْﻡ َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭ ْﺍ ﻣِﻥ َ‬
‫ﺷ ْﻲءٍ َﻓ ُﻬ َﻭ ُﻳ ْﺧﻠِﻔُ ُﻪ َﻭﻫ َُﻭ َﺧ ْﻳ ُﺭ ﱠ‬
‫ﺍﻟﺭ ِﺍﺯﻗِﻳﻥَ‬ ‫َ‬
‫ﺷﺎ ُء ﻣِﻥْ ِﻋ َﺑﺎ ِﺩ ِﻩ َﻭ َﻳ ْﻘ ِﺩ ُﺭ ﻟَ ُﻪ َﻭ َﻣﺎ ﺃﻧ َﻔ ْﻘ ُﺗﻡ ﱢﻣﻥ َ‬ ‫ﺳ ُﻁ ﱢ‬
‫ﺍﻟﺭ ْﺯﻕَ ﻟِ َﻣﻥ َﻳ َ‬ ‫}ﻗُﻝْ ﺇِﻥﱠ َﺭ ﱢﺑﻲ َﻳ ْﺑ ُ‬
‫{ﺳﺑﺄ‪۳۹‬‬
‫ﺷ ْﻲءٍ (‬‫ﻛﻝ ﻣﺎ ﺫﻛﺭ ﻋﻥ ﺍﻹﻧﻔﺎﻕ ﻓﻲ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ ﺟﺎء ﻣﻌﻪ )ﻣﱢﻥْ َﺧ ْﻳ ٍﺭ( ﻭ ﻓﻳﻣﺎ ﻋﺩﺍﻫﺎ )ﻣِﻥ َ‬

‫ﻭﻥ َﻳﺎ ﺃ ُ ْﻭﻟِﻲ ﺍﻷَ ْﻟ َﺑﺎﺏِ{ ﺍﻟﺑﻘﺭﺓ‪۱۹۷‬‬ ‫ﺍﻟﺯﺍ ِﺩ ﺍﻟ ﱠﺗ ْﻘ َﻭﻯ َﻭﺍ ﱠﺗﻘُ ِ‬ ‫)‪َ ....}(۲۱٥‬ﻳ ْﻌﻠَ ْﻣ ُﻪ ّ‬
‫ﷲ ُ َﻭ َﺗ َﺯ ﱠﻭﺩُﻭ ْﺍ َﻓﺈِﻥﱠ َﺧ ْﻳ َﺭ ﱠ‬
‫ﷲ ِﺑ ِﻪ َﻋﻠِﻳ ٌﻡ۝ ُﻛﺗ َِﺏ َﻋﻠَ ْﻳ ُﻛ ُﻡ ﺍ ْﻟﻘِ َﺗﺎﻝ ُ َﻭﻫ َُﻭ ُﻛ ْﺭ ٌﻩ ﻟﱠ ُﻛ ْﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۲۱٥‬‬ ‫}‪َ ....‬ﻓﺈِﻥﱠ ّ َ‬
‫َ‬
‫ﺷﻭﺯﺍً ﺃ ْﻭ ﺇِ ْﻋ َﺭﺍﺿﺎً{ ﺍﻟﻧﺳﺎء ‪۱۲۷‬‬ ‫َ‬ ‫ٌ‬ ‫َ‬
‫ﷲ َﻛﺎﻥَ ﺑِ ِﻪ َﻋﻠِﻳﻣﺎ ً۝ َﻭﺇِ ِﻥ ﺍ ْﻣ َﺭﺃﺓ َﺧﺎﻓﺕْ ﻣِﻥ َﺑ ْﻌﻠِ َﻬﺎ ُﻧ ُ‬ ‫}‪َ ....‬ﻓﺈِﻥﱠ ّ َ‬
‫ّ‬ ‫ّ‬
‫ﷲ َﻛﺎﻥَ ِﺑ ِﻪ َﻋﻠِﻳﻣﺎ ً( ﻷﻧﻪ ﻳﻛﺛﺭ ﺍﺳﺗﻌﻣﺎﻝ ) َﻓﺈِﻥﱠ َ‬
‫ﷲ َﻛﺎﻥَ ‪ (...‬ﺃﻭ ) َﻭ َﻛﺎﻥَ ﷲ ُ ‪ (...‬ﻓﻲ ﺧﻭﺍﺗﻳﻡ‬ ‫ّ‬
‫ﻓﻲ ﺍﻟﻧﺳﺎء‪ :‬ﺧﺗﻡ ﺑﻘﻭﻟﻪ ) َﻓﺈِﻥﱠ َ‬
‫ﺷ ْﻲءٍ ﱡﻣﺣِﻳﻁﺎ(ً‬ ‫ﷲ ُ ﺑِ ُﻛﻝﱢ َ‬ ‫ﺍﻵﻱ ﻭﻗﺩ ﻭﺭﺩ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺳﺎﺑﻘﺔ ﻟﻬﺫﻩ ﺍﻵﻳﺔ ) َﻭ َﻛﺎﻥَ ّ‬

‫‪٦۹‬‬
 ‫ﺷ ْﻬ ِﺭ ﺍ ْﻟ َﺣ َﺭ ِﺍﻡ {ﺍﻟﺑﻘﺭﺓ‪۲۱٦‬‬ ‫ﷲُ ‪....‬۝ َﻳ ْﺳﺄَﻟُﻭ َﻧ َﻙ َﻋ ِﻥ ﺍﻟ ﱠ‬ ‫ﺷ ﱞﺭ ﻟﱠ ُﻛ ْﻡ َﻭ ّ‬‫ﺷ ْﻳﺋﺎ ً َﻭﻫ َُﻭ َ‬ ‫ﺳﻰ ﺃَﻥ ُﺗ ِﺣ ﱡﺑﻭ ْﺍ َ‬ ‫)‪َ }(۲۱٦‬ﻭ َﻋ َ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫ّ‬ ‫َ‬
‫} َﺫﻟِ ُﻛ ْﻡ ﺃﺯﻛﻰ ﻟﻛ ْﻡ َﻭﺃﻁ َﻬ ُﺭ َﻭﷲ ُ ‪....‬۝ َﻭﺍﻟ َﻭﺍﻟِ َﺩﺍﺕُ ُﻳ ْﺭﺿِ ْﻌﻥَ ﺃ ْﻭﻻ َﺩﻫُﻥﱠ {ﺍﻟﺑﻘﺭﺓ‪۲۳۲‬‬
‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﷲ ُ ‪....‬۝ َﻣﺎ َﻛﺎﻥَ ﺇِ ْﺑ َﺭﺍﻫِﻳ ُﻡ َﻳ ُﻬﻭ ِﺩ ًّﻳﺎ َﻭ َﻻ {ﺁﻝ ﻋﻣﺭﺍﻥ‪٦٦‬‬ ‫ﺱ ﻟَ ُﻛﻡ ِﺑ ِﻪ ِﻋ ْﻠ ٌﻡ َﻭ ّ‬
‫ﺂﺟﻭﻥَ ﻓِﻳ َﻣﺎ ﻟَ ْﻳ َ‬ ‫} َﻓﻠِ َﻡ ُﺗ َﺣ ﱡ‬
‫ْ‬ ‫َ‬ ‫ً‬ ‫ُ‬ ‫ً‬ ‫َ‬
‫ﺿ َﺭ َﺏ ﷲ ُ َﻣﺛﻼ َﻋﺑْﺩً ﺍ َﻣ ْﻣﻠﻭﻛﺎ ﻻ َﻳﻘ ِﺩ ُﺭ {ﺍﻟﻧﺣﻝ‪۷٤‬‬ ‫ﱠ‬ ‫ﷲ ‪....‬۝ َ‬ ‫ّ‬ ‫َ‬
‫ﻟ ﺍﻷ ْﻣﺛﺎﻝ َ ﺇِﻥﱠ َ‬ ‫َ‬ ‫ّ‬
‫ﺿ ِﺭ ُﺑﻭﺍ ِ ِ‬ ‫ْ‬ ‫} َﻓﻼَ َﺗ ْ‬
‫َ‬ ‫ﱠ‬ ‫َ‬
‫ﺍﺏ ﺃﻟِﻳ ٌﻡ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ َﻭ ْﺍﻵﺧ َِﺭ ِﺓ َﻭﷲ ُ ‪....‬۝ َﻭﻟَ ْﻭ َﻻ ﻓ ْ‬
‫ﺿﻝ ُ‬ ‫َ‬
‫ﺷﺔ ﻓِﻲ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ﻟَ ُﻬ ْﻡ َﻋﺫ ٌ‬ ‫ُ‬ ‫َ‬
‫ﻳﻊ ﺍ ْﻟﻔﺎ ِﺣ َ‬ ‫َ‬
‫}ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ ُﻳ ِﺣﺑﱡﻭﻥَ ﺃﻥ َﺗﺷِ َ‬
‫ﻭﻑ َﺭﺣِﻳ ٌﻡ {ﺍﻟﻧﻭﺭ‪۱۹‬‬ ‫ﷲ َﺭ ُء ٌ‬ ‫ﷲ َﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ َﻭﺃَﻥﱠ ﱠ َ‬ ‫ﱠِ‬
‫ﺕ‬‫ﺍﻟﺳ َﻣ َﺎﻭﺍ ِ‬ ‫ً‬
‫ﷲ َﻣﺎ ﻻ َﻳ ْﻣﻠِ ُﻙ ﻟَ ُﻬ ْﻡ ِﺭ ْﺯﻗﺎ ﻣِﻥَ ﱠ‬‫ﱠ‬
‫ُﻭﻥ ِ‬‫ﷲ( ﻷﻥ ﺍﻵﻳﺔ ﺗﺗﺣﺩﺙ ﺍﻟﺷﺭﻙ ﺑﺎہﻠﻟ ) َﻭ َﻳ ْﻌ ُﺑﺩُﻭﻥَ ﻣِﻥْ ﺩ ِ‬ ‫ّ‬
‫ﻓﻲ ﺍﻟﻧﺣﻝ ‪ :‬ﻗﺎﻝ )ﺇِﻥﱠ َ‬
‫ﻣﻌﺎﺹ ﻣﺧﺗﻠﻔﺔ ﺩﻭﻥ ﺍﻟﺷﺭﻙ‬ ‫ٍ‬ ‫ﺫﻛﺭﺕ‬ ‫ﺍﻷﺧﺭﻯ‬ ‫ﺍﻵﻳﺎﺕ‬ ‫ﻛﻝ‬ ‫ﺑﻳﻧﻣﺎ‬ ‫‪،‬‬ ‫ﺍﻟﺗﻭﻛﻳﺩ‬ ‫ﻓﻧﺎﺳﺑﻬﺎ‬ ‫(‬ ‫ُﻭﻥَ‬ ‫ﻌ‬ ‫ﻳ‬ ‫ﻁِ‬ ‫ﺷ ْﻳ ًﺋﺎ َﻭﻻ َﻳ ْﺳ َﺗ‬ ‫ﺽ َ‬ ‫َﻭ ْﺍﻷَ ْﺭ ِ‬

‫ﺷ ﱡﺩ ‪َ ...‬ﻭﻻَ ُﺗ َﻘﺎﺗِﻠُﻭ ُﻫ ْﻡ ﻋِﻧﺩَ ﺍ ْﻟ َﻣ ْﺳ ِﺟ ِﺩ ﺍ ْﻟ َﺣ َﺭ ِﺍﻡ{ ﺍﻟﺑﻘﺭﺓ‪۱۹۱‬‬‫ﺙ ﺃَ ْﺧ َﺭ ُﺟﻭ ُﻛ ْﻡ ‪ ....‬ﺃَ َ‬

‫)‪َ } (۲۱۷‬ﻭﺃَ ْﺧ ِﺭ ُﺟﻭﻫُﻡ ﻣﱢﻥْ َﺣ ْﻳ ُ‬
‫َ‬ ‫َ‬
‫ﷲ ‪ ....‬ﺃ ْﻛ َﺑ ُﺭ ‪َ ....‬ﻭﻻَ َﻳ َﺯﺍﻟُﻭﻥَ ُﻳﻘﺎ ِﺗﻠُﻭ َﻧ ُﻛ ْﻡ َﺣ ﱠﺗ َﻰ َﻳ ُﺭﺩﱡﻭ ُﻛ ْﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۲۱۷‬‬ ‫ّ‬
‫ﺝ ﺃَﻫْ ﻠِ ِﻪ ِﻣ ْﻧ ُﻪ ﺃَ ْﻛ َﺑ ُﺭ ﻋِﻧ َﺩ ِ‬
‫} َﻭﺇِ ْﺧ َﺭﺍ ُ‬
‫ﺙ َﺛﻘِ ْﻔ ُﺗ ُﻣﻭﻫُﻡ َﻭﺃَ ْﺧ ِﺭ ُﺟﻭ ُﻫ ْﻡ‬
‫ﺷ ﱡﺩ( ﻷﻧﻬﺎ ﻓﻲ ﺳﻳﺎﻕ ﺍﻟﺷﺩﺓ ﻋﻠﻰ ﺍﻟﻛﺎﻓﺭﻳﻥ ﻓﻘﺩ ﻗﺎﻝ ﻓﻳﻬﺎ)ﻭﺍﻗﺗﻠﻭﻫﻡ َﺣ ْﻳ ُ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪ : ۱۹۱‬ﻗﺎﻝ )ﺃَ َ‬
‫ﺷ ﱡﺩ ﻣِﻥَ ﺍﻟﻘﺗﻝ( ﻭﻫﺫﻩ ﺷﺩﺓ ﻅﺎﻫﺭﺓ ﻓﻧﺎﺳﺏ ﺫﻛﺭ )ﺃﺷﺩ(‬ ‫ﺙ ﺃَ ْﺧ َﺭ ُﺟﻭ ُﻛ ْﻡ ﻭﺍﻟﻔﺗﻧﺔ ﺃَ َ‬ ‫ﻣﱢﻥْ َﺣ ْﻳ ُ‬
‫ﻭﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪: ۲۱۷‬ﻗﺎﻝ )ﺃَ ْﻛ َﺑ ُﺭ( ﻷﻥ ﺍﻟﻛﻼﻡ ﻋﻠﻰ ﻛﺑﻳﺭﺍﺕ ﺍﻷﻣﻭﺭ ﻓﻘﺩ ﻣﺭ ﻓﻳﻬﺎ ﻗﻭﻟﻪ ) ُﻗﻝْ ﻗِ َﺗﺎﻝ ٌ ﻓِﻳ ِﻪ َﻛ ِﺑﻳ ٌﺭ( ﻭﻗﻭﻟﻪ) َﻭﺇِ ْﺧ َﺭﺍ ُ‬
‫ﺝ‬
‫‪۱‬‬
‫ﺃَﻫْ ﻠِ ِﻪ ِﻣ ْﻧ ُﻪ ﺃَ ْﻛ َﺑ ُﺭ ﻋِﻧ َﺩ ﷲ( ﻓﻧﺎﺳﺏ ﺫﻛﺭ )ﺃﻛﺑﺭ( ﻓﻳﻬﺎ‪.‬‬
‫‪F39‬‬

‫ﺍﺳ َﺗ َﻁﺎ ُﻋﻭ ْﺍ َﻭ َﻣﻥ َﻳ ْﺭ َﺗﺩِﺩْ ‪َ .....‬ﻓ َﻳ ُﻣﺕْ َﻭﻫ َُﻭ َﻛﺎﻓِ ٌﺭ{ ﺍﻟﺑﻘﺭﺓ‪۲۱۷‬‬ ‫)‪َ }(۲۱۷‬ﺣ ﱠﺗ َﻰ َﻳ ُﺭﺩﱡﻭ ُﻛ ْﻡ َﻋﻥ ﺩِﻳﻧِ ُﻛ ْﻡ ﺇِ ِﻥ ْ‬
‫ّ‬ ‫ْ‬
‫ﻑ َﻳﺄﺗِﻲ ﷲ ُ ِﺑ َﻘ ْﻭ ٍﻡ ُﻳ ِﺣ ﱡﺑ ُﻬ ْﻡ َﻭ ُﻳ ِﺣ ﱡﺑﻭ َﻧﻪُ{ ﺍﻟﻣﺎﺋﺩﺓ ‪٥٤‬‬ ‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ َﻣﻥ َﻳ ْﺭ َﺗ ﱠﺩ ‪َ .....‬ﻓ َ‬
‫ﺳ ْﻭ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﻗﺎﻝ ) َﻭﻻَ َﻳ َﺯﺍﻟُﻭﻥَ ُﻳ َﻘﺎﺗِﻠُﻭ َﻧ ُﻛ ْﻡ َﺣ ﱠﺗ َﻰ َﻳ ُﺭﺩﱡﻭ ُﻛ ْﻡ( ﺑﻳﻥ ﺃﻥ ﻫﺅﻻء ﺍﻟﻛﻔﺎﺭ ﻟﻡ ﻭ ﻟﻥ ﻳﻛﻔﻭﺍ ﻋﻥ ﻣﺣﺎﻭﻟﺔ ﺭﺩ ﺍﻟﻣﺅﻣﻧﻳﻥ‬
‫ﻋﻥ ﺩﻳﻧﻬﻡ ﻭ ﻫﺫﻩ ﺍﻟﻣﺣﺎﻭﻻﺕ ﺍﻟﻣﺗﻛﺭﺭﺓ ﻗﺩ ﺗﺟﺩﻱ ﻣﻊ ﺍﻟﺑﻌﺽ ﺷﻳﺋﺎ ﻓﺷﻳﺋﺎ ﻭ ﻟﺫﻟﻙ ﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ ﺑﺎﻟﻔﻌﻝ ﻣﻔﻛﻛﺎ ﻏﻳﺭ ﻣﺩﻏﻡ‬
‫) َﻳ ْﺭ َﺗﺩِﺩْ ( ﻟﻳﻭﺣﻲ ﺑﺎﻻﺳﺗﺟﺎﺑﺔ ﺍﻟﻣﺗﺩﺭﺟﺔ ﺍﻟﺗﻰ ﻗﺩ ﺗﺣﻘﻘﻬﺎ ﻣﺣﺎﻭﻻﺗﻬﻡ ﺍﻟﻣﺗﻛﺭﺭﺓ‬
‫ﺎﺭﻋُﻭﻥَ ﻓِﻳ ِﻬ ْﻡ( ﻓﻬﺅﻻء ﺍﻟﻣﻧﺎﻓﻘﻳﻥ ﻻ‬ ‫ﺳ ِ‬
‫ﺽ ُﻳ َ‬‫ﻭﺑ ِﻬﻡ ﱠﻣ َﺭ ٌ‬ ‫ﺃﻣﺎ ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :‬ﻗﺎﻝ ) َﻳ ْﺭ َﺗﺩﱠ ( ﻷﻧﻪ ﻗﺎﻝ ﻗﺑﻠﻬﺎ ) َﻓ َﺗ َﺭﻯ ﺍﻟﱠﺫِﻳﻥَ ﻓِﻲ ﻗُﻠ ُ ِ‬
‫ﻳﺗﺭﺩﺩﻭﻥ ﻓﻲ ﻣﻭﺍﻻﺓ ﺍﻟﻛﻔﺎﺭ ﺑﻝ ﻳﺳﺎﺭﻋﻭﻥ ﺇﻟﻰ ﺫﻟﻙ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ ﺑﺎﻟﻔﻌﻝ ﻣﺩﻏﻣﺎ ) َﻳ ْﺭ َﺗﺩﱠ( ﻟﻳﻔﻳﺩ ﺍﻟﺳﺭﻋﺔ‬

‫ﺎﺭ ُﻫ ْﻡ ﻓِﻳ َﻬﺎ َﺧﺎﻟِﺩُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۲۱۷‬‬ ‫ﺎﺏ ﺍﻟ ﱠﻧ ِ‬ ‫ﺻ َﺣ ُ‬ ‫)‪َ }(۲۱۷‬ﻓ َﻳ ُﻣﺕْ َﻭﻫ َُﻭ َﻛﺎ ِﻓ ٌﺭ َﻓﺄ ُ ْﻭﻟَـ ِﺋ َﻙ ‪َ .....‬ﻭﺃ ُ ْﻭﻟَـﺋِ َﻙ ﺃَ ْ‬
‫}ﺃُﻭﻟَـﺋِ َﻙ ﺍﻟﱠﺫِﻳﻥَ ‪َ .....‬ﻭ َﻣﺎ ﻟَ ُﻬﻡ ﱢﻣﻥ ﱠﻧﺎﺻِ ِﺭﻳﻥَ ۝ﺃﻟ ْﻡ ﺗ َﺭ ﺇِﻟﻰ ﺍﻟﺫِﻳﻥَ ﺃ ْﻭﺗﻭﺍ ﻧﺻِ ﻳﺑﺎ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۲۲‬‬
‫ً‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫}ﺃ ُ ْﻭﻟَـﺋِ َﻙ ‪َ .....‬ﻭﺃ ُ ْﻭﻟَﺋِ َﻙ ُﻫ ُﻡ ﺍ ْﻟ َﺧﺎﺳِ ﺭُﻭﻥَ ۝ ﺃَﻟَ ْﻡ َﻳﺄْﺗِ ِﻬ ْﻡ َﻧ َﺑﺄ ُ ﺍ ﱠﻟﺫِﻳﻥَ ﻣِﻥ َﻗ ْﺑﻠِ ِﻬ ْﻡ { ﺍﻟﺗﻭﺑﺔ ‪٦۹‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪:‬ﺍﻟﺳﻳﺎﻕ ﻳﺩﻭﺭ ﺣﻭﻝ ﺍﻟﺫﻳﻥ ﺍﺭﺗﺩﻭﺍ ﻋﻥ ﺩﻳﻧﻬﻡ ﻓﺄﺻﺑﺣﻭﺍ ﻛﻔﺎﺭﺍ ﻓﺄﻭﻟﺋﻙ ﻟﻳﺱ ﻟﻬﻡ ﺟﺯﺍء ﺇﻻ ﺍﻟﺧﻠﻭﺩ ﻓﻲ ﺍﻟﻧﺎﺭ ﻓﻧﺎﺳﺏ‬
‫ﺎﺏ ﺍﻟ ﱠﻧ ِ‬
‫ﺎﺭ(‬ ‫ﺻ َﺣ ُ‬ ‫ﺃﻥ ﻳﺧﺗﻡ ﺑـ) َﻭﺃ ُ ْﻭﻟَـﺋِ َﻙ ﺃَ ْ‬
‫ﺕ ِّ‬
‫ﷲ َﻭ َﻳ ْﻘ ُﺗﻠُﻭﻥَ ﺍﻟ ﱠﻧﺑِﻳﱢﻳﻥَ ﺑِ َﻐ ْﻳ ِﺭ َﺣﻕﱟ‬ ‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻓﻲ ﺫﻡ ﺃﻧﺎﺱ ﻗﺩ ﺃﺗﻭﺍ ﺑﺎﻟﻛﺛﻳﺭ ﻣﻥ ﺍﻟﻔﻅﺎﺋﻊ ﻓﻬﻡ ) َﻳ ْﻛﻔُﺭُﻭﻥَ ِﺑﺂ َﻳﺎ ِ‬
‫ﺎﺱ( ﻓﻭﺟﺏ ﻓﻲ ﺣﻕ ﻫﺅﻻء ﺍﻟﺗﻭﻛﻳﺩ ﻋﻠﻰ ﺣﺑﻭﻁ ﺃﻋﻣﺎﻟﻬﻡ ﻓﺄﺗﻰ ﺑﺎﻻﺳﻡ ﺍﻟﻣﻭﺻﻭﻝ )‬ ‫َﻭ َﻳ ْﻘ ُﺗﻠُﻭﻥَ ﺍﻟﱢﺫِﻳﻥَ َﻳﺄْ ُﻣﺭُﻭﻥَ ِﺑﺎ ْﻟﻘ ِْﺳﻁِ ﻣِﻥَ ﺍﻟ ﱠﻧ ِ‬
‫ﺍﻟﱠﺫِﻳﻥَ ( ‪،‬ﻭ ﻷﻧﻬﻡ ﺍﺟﺗﻣﻌﻭﺍ ﻭ ﺗﻧﺎﺻﺭﻭﺍ ﻋﻠﻰ ﻗﺗﻝ ﺍﻟﻧﻳﻳﻥ ﻭ ﺍﻟﺻﺎﻟﺣﻳﻥ ﻓﺄﻛﺩ ﻓﻲ ﺧﺗﺎﻡ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻧﻬﻡ ﻟﻥ ﻳﻛﻭﻥ ﻟﻬﻡ ﻳﻭﻡ‬
‫ﺍﻟﻘﻳﺎﻣﺔ ﻧﺎﺻﺭﻳﻥ ﻛﻣﺎ ﻛﺎﻥ ﻟﻬﻡ ﻓﻲ ﺍﻟﺩﻧﻳﺎ‬
‫ﻭ ﻓﻲ ﺍﻟﺗﻭﺑﺔ ‪:‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﻓﻌﻝ ﺍﻷﻣﻡ ﺍﻟﺳﺎﺑﻘﺔ ﺍﻟﺫﻳﻥ ﺍﺳﺗﻣﺗﻌﻭﺍ ﺑﺧﻼﻗﻬﻡ ﺃﻱ ﻧﺻﻳﺑﻬﻡ ﻣﻥ ﺍﻷﻣﻭﺍﻝ ﻭ ﺍﻷﻭﻻﺩ ﻓﻲ ﺍﻟﺩﻧﻳﺎ‬
‫ﺃﻭﻟﺋﻙ ﻫﻡ ﺍﻟﺧﺎﺳﺭﻭﻥ ﺑﺑﻳﻌﻬﻡ ﻧﻌﻳﻡ ﺍﻵﺧﺭﺓ ﺑﺣﻅﻭﻅﻬﻡ ﻣﻥ ﺍﻟﺩﻧﻳﺎ ﺍﻟﻔﺎﻧﻳﺔ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺧﺗﻡ ﺑـ ) َﻭﺃ ُ ْﻭﻟَﺋِ َﻙ ُﻫ ُﻡ ﺍ ْﻟ َﺧﺎﺳِ ﺭُﻭﻥَ (‬

‫ﻳﻝ ّ‬
‫ﷲِ{ ﺍﻟﺑﻘﺭﺓ ‪۲۱۸‬‬ ‫)‪ }(۲۱۸‬ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ َﻭﺍﻟﱠﺫِﻳﻥَ ﻫ َ‬
‫َﺎﺟ ُﺭﻭ ْﺍ َﻭ َﺟﺎ َﻫﺩُﻭ ْﺍ ﻓِﻲ َ‬
‫ﺳﺑِ ِ‬
‫ﺍﻟﻭﺣﻳﺩﺓ ﻭ ﻏﻳﺭﻫﺎ } ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ َﻭ ﻫ َ‬
‫َﺎﺟ ُﺭﻭ ْﺍ َﻭ َﺟﺎ َﻫﺩُﻭ ْﺍ{‬
‫ﻫﻧﺎ ﺑﻌﺩ ﺫﻛﺭ ﺍﺿﻁﻬﺎﺩ ﺍﻟﻛﻔﺎﺭ ﻟﻠﻣﺳﻠﻣﻳﻥ ﻭ ﻣﺣﺎﻭﻻﺗﻬﻡ ﺍﻟﻣﺗﻛﺭﺭﺓ ﻟﻳﺭﺩﻭﻫﻡ ﻋﻥ ﺩﻳﻧﻬﻡ ﻟﺯﻡ ﺍﻟﺗﺄﻛﻳﺩ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻧﺟﺎﺓ ﻣﻥ ﻫﺫﺍ‬
‫ﺍﻻﺿﻁﻬﺎﺩ ﺃﻻ ﻭ ﻫﻭ ﺍﻟﻬﺟﺭﺓ ﻓﻘﺎﻝ ) َﻭﺍﻟﱠﺫِﻳﻥَ َﻫ َ‬
‫ﺎﺟ ُﺭﻭ ْﺍ(‬

‫‪ ۱‬ﺍﻟﺗﻌﺑﻳﺭ ﺍﻟﻘﺭﺁﻧﻲ ﺹ‪۱۸۷‬‬

‫‪۷۰‬‬
۷۱
۷۲
 ‫ﷲ ُ َﻏﻔُﻭ ٌﺭ ﱠﺭﺣِﻳ ٌﻡ{ ﺍﻟﺑﻘﺭﺓ‪۲۱۸‬‬ ‫ﷲ َﻭ ّ‬
‫َﺎﺟ ُﺭﻭ ْﺍ ‪ ....‬ﺃ ُ ْﻭﻟَـﺋِ َﻙ َﻳ ْﺭﺟُﻭﻥَ َﺭ ْﺣ َﻣﺕَ ّ ِ‬ ‫)‪ }(۲۱۸‬ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ َﻭﺍﻟﱠﺫِﻳﻥَ ﻫ َ‬
‫ً‬ ‫ّ‬ ‫ُ‬ ‫ْ‬ ‫َ‬ ‫ُ‬
‫ﺻ ُﺭﻭﺍ ﺃﻭﻟـﺋِ َﻙ ُﻫ ُﻡ ﺍﻟ ُﻣ ْﺅ ِﻣﻧﻭﻥَ َﺣﻘﺎ{ﺍﻷﻧﻔﺎﻝ‪۷٤‬‬‫ْ‬ ‫َ‬ ‫ﱠ‬
‫َﺎﺟ ُﺭﻭ ْﺍ ‪َ ....‬ﻭﺍﻟﺫِﻳﻥَ َﺁﻭﻭﺍ ﱠﻭﻧ َ‬
‫ْ‬ ‫} َﻭﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ َﻭﻫ َ‬
‫َ‬ ‫َ‬
‫ﺍﻟﻭﺣﻳﺩﺗﺎﻥ ﺍﻟﻠﺗﺎﻥ ﻟﻳﺱ ﻓﻳﻬﻣﺎ ﺫﻛﺭ } ِﺑﺄ ْﻣ َﻭﺍﻟِ ِﻬ ْﻡ َﻭﺃﻧﻔُﺳِ ِﻬ ْﻡ { ﻣﻊ ﺍﻟﺟﻬﺎﺩ ﻓﻲ ﺳﺑﻳﻝ ﷲ ﻭ ﺫﻟﻙ ﻷﻧﻪ‪:‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺫﻳﻥ ﻫﺎﺟﺭﻭﺍ ﺑﺳﺑﺏ ﻓﺗﻧﺔ ﺍﻟﻣﺷﺭﻛﻳﻥ ﻟﻬﻡ ﻭ ﺍﺿﻁﻬﺎﺩﻫﻡ ﻟﻬﻡ ﻛﺎﻧﻭﺍ ﻫﻡ ﺍﻟﺿﻌﻔﺎء ﻭ ﺍﻟﻔﻘﺭﺍء ﻣﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﻓﻲ‬
‫ﺑﺩﺍﻳﺔ ﺍﻟﻬﺟﺭﺓ ﻓﻬﺅﻻء ﻟﻡ ﻳﻛﻭﻧﻭﺍ ﻳﻣﻠﻛﻭﻥ ﺃﻣﻭﺍﻻ ﻭ ﺇﻻ ﻟﺫﺍﺩﻭﺍ ﻋﻥ ﺃﻧﻔﺳﻬﻡ ﺑﺄﻣﻭﺍﻟﻬﻡ‬
‫ﻭﻓﻲ ﺍﻷﻧﻔﺎﻝ ‪:‬ﺍﻵﻳﺔ ‪ ۷۲‬ﺗﺷﻳﺩ ﺑﺎﻟﺫﻳﻥ ﻫﺎﺟﺭﻭﺍ ﻭ ﻛﺎﻧﺕ ﻟﻬﻡ ﺃﻣﻭﺍﻻ ﻓﺟﺎﻫﺩﻭﺍ ﺑﺄﻣﻭﺍﻟﻬﻡ ﻭ ﺃﻧﻔﺳﻬﻡ ‪،‬ﻭ ﻫﺫﻩ ﺍﻻﻳﺔ ﺗﺷﻳﺩ ﺑﺎﻟﺫﻳﻥ‬
‫ﻫﺎﺟﺭﻭﺍ ﻭ ﻟﻡ ﺗﻛﻥ ﻟﻬﻡ ﺃﻣﻭﺍﻻ ﻓﻠﻡ ﻳﺫﻛﺭ ) ِﺑﺄ َ ْﻣ َﻭﺍﻟِ ِﻬ ْﻡ َﻭﺃَﻧﻔُﺳِ ِﻬ ْﻡ(‬

‫)‪َ } (۲۱۹‬ﻛ َﺫﻟِ َﻙ ‪ .....‬ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ َﺗ َﻔ ﱠﻛﺭُﻭﻥَ ۝ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ َﻭﺍﻵﺧ َِﺭﺓِ{ ﺍﻟﺑﻘﺭﺓ‪۲۱۹‬‬
‫ﺳ ْﺑ ُﺗ ْﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۲٦٦‬‬
‫ﺕ َﻣﺎ َﻛ َ‬ ‫} َﻛ َﺫﻟِﻙَ‪ .....‬ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ َﺗ َﻔ ﱠﻛﺭُﻭﻥَ ۝ َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ﺃَﻧﻔِﻘُﻭ ْﺍ ﻣِﻥ َﻁ ﱢﻳ َﺑﺎ ِ‬
‫ﺷ ُﺔ ﻓِﻲ ﺍﻟﺫِﻳﻥَ ﺁ َﻣﻧﻭﺍ{ ﺍﻟﻧﻭﺭ‪۱۸‬‬
‫ُ‬ ‫ﱠ‬ ‫ﷲُ َﻋﻠِﻳ ٌﻡ َﺣﻛِﻳ ٌﻡ۝ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ ُﻳ ِﺣﺑﱡﻭﻥَ ﺃَﻥ َﺗﺷِ َ‬
‫ﻳﻊ ﺍ ْﻟ َﻔﺎ ِﺣ َ‬ ‫} َﻭ‪َ .....‬ﻭ ﱠ‬
‫ْ‬ ‫َ‬ ‫ﱠ‬
‫} َﻛ َﺫﻟِ َﻙ ‪َ .....‬ﻭﷲُ َﻋﻠِﻳ ٌﻡ َﺣﻛِﻳ ٌﻡ۝ َﻭﺇِ َﺫﺍ َﺑﻠَ َﻎ ْﺍﻷ ْﻁ َﻔﺎﻝ ُ ﻣِﻧ ُﻛ ُﻡ ﺍ ْﻟ ُﺣﻠ ُ َﻡ َﻓ ْﻠ َﻳ ْﺳ َﺗﺄ ِﺫ ُﻧﻭﺍ{ ﺍﻟﻧﻭﺭ ‪٥۸‬‬
‫ﺳﻭﻟِﻪِ{ ﺍﻟﻧﻭﺭ ‪٦۱‬‬ ‫} َﻛ َﺫﻟِ َﻙ ‪ .....‬ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْﻌﻘِﻠُﻭﻥ۝ ﺇِ ﱠﻧ َﻣﺎ ﺍ ْﻟ ُﻣ ْﺅ ِﻣ ُﻧﻭﻥَ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ﱠ ِ‬
‫ﺎہﻠﻟ َﻭ َﺭ ُ‬

‫ﷲ َﻓﻼَ َﺗ ْﻘ َﺭ ُﺑﻭﻫَﺎ َﻛ َﺫﻟِ َﻙ ﻳﺑﻳﻥ ّ‬

‫ﷲ ُ ‪َ ....‬ﻳ ﱠﺗﻘُﻭﻥَ ۝ َﻭﻻَ َﺗﺄْ ُﻛﻠُﻭ ْﺍ ﺃَ ْﻣ َﻭﺍﻟَ ُﻛﻡ َﺑ ْﻳ َﻧ ُﻛﻡ { ﺍﻟﺑﻘﺭﺓ‪۱۸۷‬‬ ‫)‪ِ }(۲۲۱‬ﺗ ْﻠ َﻙ ُﺣﺩُﻭ ُﺩ ّ ِ‬
‫} َﻭ ّ‬
‫ﷲ ُ ﻳَﺩْ ُﻋ َﻭ ﺇِﻟَﻰ ﺍ ْﻟ َﺟ ﱠﻧ ِﺔ َﻭﺍ ْﻟ َﻣ ْﻐﻔ َِﺭ ِﺓ ﺑِﺈِ ْﺫﻧِ ِﻪ َﻭ ﻳﺑﻳﻥ ‪َ ....‬ﻳ َﺗ َﺫ ﱠﻛﺭُﻭﻥَ ۝ َﻭ َﻳ ْﺳﺄَﻟُﻭ َﻧ َﻙ َﻋ ِﻥ ﺍ ْﻟ َﻣﺣ ِ‬
‫ِﻳﺽ{ ﺍﻟﺑﻘﺭﺓ‪۲۲۱‬‬

‫ِﺏ ﺍﻟ ﱠﺗ ﱠﻭ ِﺍﺑﻳﻥَ َﻭ‪ ....‬ﺍ ْﻟ ُﻣ َﺗ َﻁ ﱢﻬ ِﺭﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۲۲۲‬‬ ‫)‪ } (۲۲۲‬ﺇِﻥﱠ ّ َ‬

‫ﷲ ُﻳﺣ ﱡ‬
‫ﱠ‬ ‫ْ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫}ﻓِﻳ ِﻪ ِﺭ َﺟﺎﻝ ٌ ُﻳ ِﺣﺑﱡﻭﻥَ ﺃﻥ َﻳﺗﻁ ﱠﻬ ُﺭﻭ ْﺍ َﻭﷲُ ‪ ....‬ﺍﻟ ُﻣﻁ ﱢﻬ ِﺭﻳﻥَ { ﺍﻟﺗﻭﺑﺔ ‪۱۰۸‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻟﻣﺎ ﻛﺎﻥ ﺇﺗﻳﺎﻥ ﺍﻟﺯﻭﺟﺔ ﻻ ﻳﺣﻝ ﺇﻻ ﺑﻌﺩ ﺃﻥ ﺗﻁﻬﺭ ﺍﻟﻣﺭﺃﺓ ﻣﻥ ﺍﻟﺣﻳﺽ ﺑﺎﻧﻘﻁﺎﻉ ﺍﻟﺩﻡ ﻭ ﺑﻌﺩ ﺃﻥ ﺗﺗﻁﻬﺭ ﻫﻲ ﻣﻧﻪ‬
‫ِﺏ‬
‫ﺑﺎﻻﻏﺗﺳﺎﻝ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺎﺗﻲ ﺑﺎﻟﻔﻌﻝ ﻣﻔﻛﻛﺎ ﻏﻳﺭ ﻣﺩﻏﻡ ﻟﻳﻧﺎﺳﺏ ﻫﺎﺗﻳﻥ ﺍﻟﻣﺭﺣﻠﺗﻳﻥ ﻣﻥ ﺍﻟﻁﻬﺭ ﻭ ﺍﻟﺗﻁﻬﺭ ﻓﻘﺎﻝ ) َﻭ ُﻳﺣ ﱡ‬
‫ﺍ ْﻟ ُﻣ َﺗ َﻁ ﱢﻬ ِﺭﻳﻥَ (‬

‫‪۷۳‬‬
 ‫ﷲُ َﻏﻔُﻭ ٌﺭ َﺣﻠِﻳ ٌﻡ{ ﺍﻟﺑﻘﺭﺓ‪۲۲٥‬‬ ‫ﺳ َﺑﺕْ ﻗُﻠُﻭ ُﺑ ُﻛ ْﻡ َﻭ ّ‬ ‫)‪َ .....} (۲۲٥‬ﻛ َ‬
‫ﺳﺎﻛِﻳﻥَ { ﺍﻟﻣﺎﺋﺩﺓ ‪۸۹‬‬ ‫ﻣ‬ ‫ﺓ‬
‫ِ‬ ‫ﺭ‬‫ﺷ‬‫َ‬ ‫ﻋ‬ ‫ﻡ‬ ‫ﺎ‬
‫َ ِ َ ُ َ َ َ َ‬‫ﻌ‬ ‫ْ‬
‫ﻁ‬ ‫ﺇ‬ ‫ُ‬
‫ﻪ‬ ‫ُ‬
‫ﺗ‬ ‫ﺎﺭ‬‫ﻔ‬‫ﱠ‬ ‫َ‬
‫ﻛ‬ ‫َ‬
‫ﻓ‬ ‫َﺎﻥَ‬ ‫ﻣ‬ ‫ﻳ‬‫َ‬ ‫ﱡ‬ ‫ﱠ‬
‫}‪َ .....‬ﻋ ُ ْ‬
‫ﺍﻷ‬ ‫ﻡ‬ ‫ﺗ‬ ‫ﺩ‬‫ﻘ‬
‫ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪:‬ﻓﺻﻝ ﻓﻲ ﺫﻛﺭ ﺍﻟﻛﻔﺎﺭﺓ ﻭ ﺃﺣﻛﺎﻣﻬﺎ ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﻛﻭﻥ ﺫﻟﻙ ﻣﺗﺭﺗﺑﺎ ﻋﻠﻰ ﻋﻘﺩ ﺍﻟﻳﻣﻳﻥ‬

‫ﷲُ ‪ {.....‬ﺍﻟﺑﻘﺭﺓ‪۲۲٥‬‬ ‫ﺳ َﺑﺕْ ﻗُﻠُﻭ ُﺑ ُﻛ ْﻡ َﻭ ّ‬ ‫)‪َ } (۲۲٥‬ﻭﻟَﻛِﻥ ُﻳ َﺅﺍ ِﺧ ُﺫ ُﻛﻡ ﺑِ َﻣﺎ َﻛ َ‬

‫ﷲ ‪ {....‬ﺍﻟﺑﻘﺭﺓ ‪۲۳٥‬‬ ‫ّ‬ ‫َ‬
‫ﺍﻋﻠَ ُﻣﻭ ْﺍ ﺃﻥﱠ َ‬ ‫ﺎﺣ َﺫ ُﺭﻭﻩُ َﻭ ْ‬ ‫َ‬
‫ﷲ َﻳ ْﻌﻠَ ُﻡ َﻣﺎ ﻓِﻲ ﺃﻧﻔُﺳِ ُﻛ ْﻡ َﻓ ْ‬ ‫ﺍﻋﻠَ ُﻣﻭﺍْ ﺃَﻥﱠ ّ َ‬ ‫} َﻭ ْ‬
‫ﷲ ‪{.....‬ﺍﻝ ﻋﻣﺭﺍﻥ ‪۱٥٥‬‬‫ّ‬ ‫ْ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺳ ُﺑﻭﺍ َﻭﻟﻘﺩْ َﻋﻔﺎ ﷲ ُ َﻋﻧ ُﻬ ْﻡ ﺇِﻥﱠ َ‬ ‫ْ‬ ‫َ‬
‫ﺽ َﻣﺎ ﻛ َ‬ ‫َ‬ ‫ﱠ‬ ‫ﱠ‬
‫ﺍﺳﺗﺯﻟ ُﻬ ُﻡ ﺍﻟﺷ ْﻳﻁﺎﻥُ ﺑِ َﺑ ْﻌ ِ‬ ‫َ‬ ‫َ‬ ‫}ﺇِ ﱠﻧ َﻣﺎ ْ‬
‫ّ‬ ‫ّ‬ ‫َ‬
‫} َﻭﺇِﻥ َﺗ ْﺳﺄﻟُﻭ ْﺍ َﻋ ْﻧ َﻬﺎ ﺣِﻳﻥَ ُﻳ َﻧ ﱠﺯﻝ ُ ﺍ ْﻟﻘُ ْﺭﺁﻥُ ُﺗ ْﺑ َﺩ ﻟَ ُﻛ ْﻡ َﻋ َﻔﺎ ﷲ ُ َﻋ ْﻧ َﻬﺎ َﻭﷲ ُ ‪ {.....‬ﺍﻟﻣﺎﺋﺩﺓ ‪۱۰۱‬‬
‫ﻭﻓﻲ ﻏﻳﺭﻫﺎ ) َﻏﻔُﻭ ٌﺭ ﱠﺭﺣِﻳ ٌﻡ (‬

‫)‪(۲۳۰,۲۲۹‬‬
‫ّ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺳﺎ ِﺟ ِﺩ ‪ ....‬ﻓﻼ ﺗﻘ َﺭ ُﺑﻭﻫَﺎ ﻛﺫﻟِ َﻙ ُﻳ َﺑﻳﱢﻥُ ﷲ ُ ﺁ َﻳﺎﺗِ ِﻪ {ﺍﻟﺑﻘﺭﺓ‪۱۸۷‬‬ ‫ْ‬ ‫ُ‬ ‫َ‬
‫} َﻭﻻَ ُﺗ َﺑﺎﺷِ ُﺭﻭﻫُﻥﱠ َﻭﺃﻧﺗ ْﻡ َﻋﺎ ِﻛﻔﻭﻥَ ﻓِﻲ ﺍﻟ َﻣ َ‬
‫ُ‬
‫ﺍﻟﻅﺎﻟِﻣُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۲۲۹‬‬ ‫ُ‬
‫ﷲ َﻓﺄ ْﻭﻟَـ ِﺋ َﻙ ُﻫ ُﻡ ﱠ‬ ‫ّ‬
‫} َﻓﻼَ ُﺟ َﻧﺎ َﺡ َﻋﻠَ ْﻳ ِﻬ َﻣﺎ ﻓِﻳ َﻣﺎ ﺍ ْﻓ َﺗ َﺩﺕْ ِﺑﻪِ‪َ ....‬ﻓﻼَ َﺗ ْﻌ َﺗﺩُﻭ َﻫﺎ َﻭ َﻣﻥ َﻳ َﺗﻌَﺩﱠ ُﺣﺩُﻭﺩَ ِ‬
‫َ‬ ‫َ‬
‫ﷲ َﻭ ‪ُ ....‬ﻳ َﺑ ﱢﻳ ُﻧ َﻬﺎ ﻟِﻘ ْﻭ ٍﻡ َﻳ ْﻌﻠﻣُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۲۳۰‬‬ ‫ﺍﺟ َﻌﺎ ﺇِﻥ َﻅ ﱠﻧﺎ ﺃَﻥ ُﻳﻘِﻳ َﻣﺎ ُﺣﺩُﻭﺩَ ّ ِ‬ ‫} َﻓﻼَ ُﺟ َﻧﺎ َﺡ َﻋﻠَ ْﻳ ِﻬ َﻣﺎ ﺃَﻥ َﻳ َﺗ َﺭ َ‬
‫َ‬
‫ﺕ َﺗ ْﺟ ِﺭﻱ ﻣِﻥ َﺗ ْﺣﺗِ َﻬﺎ ﺍﻷ ْﻧ َﻬﺎ ُﺭ َﺧﺎﻟِﺩِﻳﻥَ ﻓِﻳ َﻬﺎ {ﺍﻟﻧﺳﺎء‪۱۳‬‬ ‫ﺳﻭﻟَ ُﻪ ﻳُﺩْ ِﺧ ْﻠ ُﻪ َﺟ ﱠﻧﺎ ٍ‬‫ﷲ َﻭ َﺭ ُ‬ ‫}‪َ ....‬ﻭ َﻣﻥ ُﻳﻁِ ِﻊ ّ َ‬
‫ﺍﺏ ﺃَﻟِﻳ ٌﻡ {ﺍﻟﻣﺟﺎﺩﻟﺔ‪٤‬‬ ‫ﺳﻭﻟِ ِﻪ َﻭ ‪َ ....‬ﻭﻟِ ْﻠ َﻛﺎﻓ ِِﺭﻳﻥَ َﻋ َﺫ ٌ‬ ‫ِﺳﻛِﻳﻧﺎ ً َﺫﻟِ َﻙ ﻟِ ُﺗ ْﺅ ِﻣ ُﻧﻭﺍ ﱠ ِ‬
‫ﺎہﻠﻟ َﻭ َﺭ ُ‬ ‫} َﻓﺈِ ْﻁ َﻌﺎ ُﻡ ﺳِ ﱢﺗﻳﻥَ ﻣ ْ‬
‫ﺳ ُﻪ ﻻ َﺗﺩْ ِﺭﻱ{ﺍﻟﻁﻼﻕ‪۱‬‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﷲ ﻓﻘﺩْ ﻅﻠ َﻡ َﻧﻔ َ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫ﺷ ٍﺔ ﱡﻣ َﺑ ﱢﻳ َﻧ ٍﺔ َﻭ‪َ ....‬ﻭ َﻣﻥ َﻳ َﺗﻌَﺩﱠ ُﺣﺩُﻭ َﺩ ِ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫} َﻭ َﻻ َﻳ ْﺧ ُﺭ ْﺟﻥَ ﺇِ ﱠﻻ ﺃﻥ َﻳﺄﺗِﻳﻥَ ِﺑﻔﺎ ِﺣ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۱۸۷‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻟﻧﻬﻲ ﻋﻥ ﻣﺑﺎﺷﺭﺓ ﺍﻟﻧﺳﺎء ﻭ ﻗﺭﺑﻬﻥ ﺃﺛﻧﺎء ﺍﻟﺻﻳﺎﻡ ﻓﻧﺎﺳﺏ ) َﻓﻼَ َﺗ ْﻘ َﺭ ُﺑﻭﻫَﺎ (‬
‫ﻭﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۲۲۹‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺃﺣﻛﺎﻡ ﺍﻟﻁﻼﻕ ﻭ ﻓﻳﻪ ﺑﻳﺎﻥ ﺍﻟﺣﺩﻭﺩ ﺍﻟﻔﺎﺻﻠﺔ ﺑﻳﻥ ﻣﺎ ﻳﺣﻝ ﻭ ﻣﺎ ﻳﺣﺭﻡ ﻭﻭﺟﻭﺏ ﻋﺩﻡ‬
‫‪۱‬‬
‫ﺗﺟﺎﻭﺯ ﺗﻠﻙ ﺍﻟﺣﺩﻭﺩ ﻓﻧﺎﺳﺏ ﻗﻭﻟﻪ ) َﻓﻼَ َﺗ ْﻌ َﺗﺩُﻭﻫَﺎ ( – ﺃﻱ ﻻﺗﺗﻌﺩﻭﺍ ﺃﺣﻛﺎﻡ ﷲ ﺗﻌﺎﻟﻰ ﺇﻟﻰ ﻏﻳﺭﻫﺎ ﻭ ﻟﻛﻥ ﻗﻔﻭﺍ ﻋﻧﺩﻫﺎ‬
‫‪F40‬‬

‫‪ ۱‬ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ‪۱۱۳‬‬

‫‪۷٤‬‬
۷٥
۷٦
 ‫ﺳ ﱢﺭ ُﺣﻭﻫُﻥﱠ ‪َ .....‬ﻭﻻَ ُﺗ ْﻣﺳِ ُﻛﻭﻫُﻥﱠ ﺿِ َﺭﺍﺭﺍً ﻟﱠ َﺗ ْﻌ َﺗﺩُﻭ ْﺍ { ﺍﻟﺑﻘﺭﺓ‪۲۳۱‬‬ ‫ﺳﺎء َﻓ َﺑ َﻠ ْﻐﻥَ ‪َ .....‬‬ ‫)‪َ } (۲۳۱‬ﻭﺇِ َﺫﺍ َﻁ ﱠﻠ ْﻘ ُﺗ ُﻡ ﺍﻟ ﱠﻧ َ‬
‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺎﺭﻗﻭﻫُﻥﱠ ‪َ .....‬ﻭﺃﺷ ِﻬﺩُﻭﺍ ﺫ َﻭ ْﻱ ﻋَﺩْ ٍﻝ ﱢﻣﻧﻛ ْﻡ{ ﺍﻟﻁﻼﻕ ‪۲‬‬ ‫ُ‬ ‫} َﻓﺈِ َﺫﺍ َﺑﻠَ ْﻐﻥَ ﺃَ َﺟﻠَﻬُﻥﱠ ‪ .....‬ﻓ ِ‬
‫َ‬
‫‪۱‬‬
‫ﺳ ﱢﺭ ُﺣﻭ ُﻫﻥﱠ (‬
‫‪F 41‬‬
‫ﺎﻥ ( ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﻘﻭﻝ ) َ‬ ‫ﺳ ٍ‬ ‫َ‬
‫ﺳﺎ ٌﻙ ِﺑ َﻣ ْﻌ ُﺭﻭﻑٍ ﺃ ْﻭ َﺗ ْﺳ ِﺭﻳ ٌﺢ ِﺑﺈِ ْﺣ َ‬‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺳﺑﻕ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ) َﻓﺈِ ْﻣ َ‬

‫ﺏ َﻭﺍ ْﻟ ِﺣ ْﻛ َﻣ ِﺔ َﻳ ِﻌ ُﻅ ُﻛﻡ ِﺑ ِﻪ {ﺍﻟﺑﻘﺭﺓ‪۲۳۱‬‬ ‫ﻧﺯﻝَ َﻋ َﻠ ْﻳ ُﻛ ْﻡ ﻣﱢﻥَ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬ ‫ﷲ ُﻫ ُﺯﻭﺍً َﻭ‪َ ....‬ﻭ َﻣﺎ ﺃَ َ‬ ‫ﺕ ِّ‬ ‫)‪َ }(۲۳۱‬ﻭﻻَ َﺗ ﱠﺗ ِﺧ ُﺫ َﻭ ْﺍ ﺁ َﻳﺎ ِ‬
‫ﻑ َﺑ ْﻳﻥَ ُﻗﻠُﻭﺑِ ُﻛ ْﻡ{ﺁﻝ ﻋﻣﺭﺍﻥ‪۱۰۳‬‬ ‫ﷲ َﺟﻣِﻳﻌﺎ ً َﻭﻻَ َﺗ َﻔ ﱠﺭﻗُﻭ ْﺍ َﻭ‪ ....‬ﺇِ ْﺫ ُﻛﻧ ُﺗ ْﻡ ﺃَ ْﻋﺩَ ﺍء َﻓﺄَﻟﱠ َ‬ ‫ﺍﻋ َﺗﺻِ ُﻣﻭﺍْ ﺑِ َﺣ ْﺑ ِﻝ ّ ِ‬ ‫} َﻭ ْ‬
‫ﷲ َﻋﻠِﻳ ٌﻡ {ﺍﻟﻣﺎﺋﺩﺓ‪۷‬‬ ‫َ‬ ‫ّ‬ ‫ﻥﱠ‬ ‫ﺇ‬
‫َ ِ‬ ‫ﷲ‬‫ّ‬ ‫ﺍ‬ ‫ْ‬ ‫ﻭ‬ ‫ُ‬ ‫ﻘ‬‫ﺗ‬‫ﱠ‬ ‫ﺍ‬ ‫ﻭ‬‫َ‬ ‫ﺎ‬‫ﻧ‬‫َ‬ ‫ﻌ‬ ‫ْ‬ ‫ﻁ‬‫َ‬ ‫َ‬ ‫ﺃ‬ ‫ﻭ‬
‫َ‬ ‫ﺎ‬ ‫ﻧ‬ ‫َ‬ ‫ِﻌ‬
‫ْ‬ ‫ﻣ‬ ‫ﺳ‬
‫َ‬ ‫ﻡ‬
‫ْ‬ ‫ُ‬
‫ﺗ‬ ‫ْ‬
‫ﻠ‬ ‫ُ‬ ‫ﻗ‬ ‫ْ‬
‫ﺫ‬ ‫ﺇ‬
‫ِ ِ‬ ‫ﻪ‬
‫ِ‬ ‫ﺑ‬ ‫ﻡ‬ ‫ُ‬
‫ﻛ‬ ‫َ‬
‫ﻘ‬ ‫َ‬
‫ﺛ‬ ‫ﺍ‬ ‫ﻭ‬
‫َ‬ ‫ِﻱ‬ ‫ﺫ‬ ‫ﱠ‬ ‫ﻟ‬ ‫ﺍ‬ ‫ُ‬
‫ﻪ‬ ‫َ‬
‫ﻗ‬ ‫ﺎ‬ ‫َ‬
‫ﺛ‬ ‫ِﻳ‬
‫ﻣ‬ ‫ﻭ‬‫َ‬ ‫‪.....‬‬ ‫} َﻭ‬
‫ﻑ ﺃَ ْﻳ ِﺩ َﻳ ُﻬ ْﻡ َﻋﻧ ُﻛ ْﻡ {ﺍﻟﻣﺎﺋﺩﺓ‪۱۱‬‬ ‫ﱠ‬ ‫َ‬
‫ﻛ‬ ‫َ‬
‫ﻓ‬ ‫ﻡ‬ ‫ﻬ‬ ‫ﻳ‬ ‫ﺩ‬
‫ِ‬
‫ِ ْ ْ ْ َ ُْ‬‫ﻳ‬ ‫َ‬ ‫ﺃ‬ ‫ﻡ‬ ‫ُ‬
‫ﻛ‬ ‫ﻳ‬ ‫َ‬ ‫ﻟ‬ ‫ﺇ‬ ‫ْ‬
‫ﺍ‬ ‫ﻭ‬ ‫ﻁ‬‫ُ‬ ‫ﺳ‬ ‫ﺑ‬
‫َْ ُ‬ ‫ﻳ‬ ‫ﻥ‬ ‫َ‬ ‫ﺃ‬ ‫ﻡ‬ ‫ﻭ‬
‫ِ ﱠ ْ ٌ‬ ‫َ‬
‫ﻗ‬ ‫ﻡ‬ ‫ﻫ‬
‫َ‬ ‫ْ‬
‫ﺫ‬ ‫ﺇ‬ ‫‪.....‬‬ ‫ْ‬
‫ﺍ‬ ‫ﻭ‬ ‫ُ‬
‫ﻧ‬ ‫ﻣ‬ ‫َ‬ ‫ﺁ‬ ‫ِﻳﻥَ‬ ‫ﺫ‬ ‫ﱠ‬ ‫ﻟ‬‫ﺍ‬ ‫ﺎ‬‫ﻬ‬ ‫َ‬
‫} َﻳ ﱡ َ‬
‫ﻳ‬ ‫ﺃ‬ ‫ﺎ‬
‫ُ‬ ‫َ‬ ‫َ‬
‫ﺳﻰ ﻟِﻘ ْﻭ ِﻣ ِﻪ َﻳﺎ ﻗ ْﻭ ِﻡ ‪ .....‬ﺇِﺫ َﺟ َﻌﻝ َ ﻓِﻳ ُﻛ ْﻡ ﺃﻧﺑِ َﻳﺎء َﻭ َﺟ َﻌﻠ ُﻛﻡ ﱡﻣﻠﻭﻛﺎ ً {ﺍﻟﻣﺎﺋﺩﺓ‪۲۰‬‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫} َﻭﺇِ ْﺫ َﻗﺎﻝ َ ُﻣﻭ َ‬
‫ﺏ {ﺇﺑﺭﺍﻫﻳﻡ‪٦‬‬ ‫ﻭء ﺍ ْﻟ َﻌ َﺫﺍ ِ‬ ‫ﺳ َ‬ ‫ﺳﻭ ُﻣﻭ َﻧ ُﻛ ْﻡ ُ‬ ‫ﺁﻝ ﻓ ِْﺭ َﻋ ْﻭﻥَ َﻳ ُ‬ ‫ﻧﺟﺎ ُﻛﻡ ﻣﱢﻥْ ِ‬ ‫ﺳﻰ ﻟِ َﻘ ْﻭ ِﻣ ِﻪ ‪ .....‬ﺇِ ْﺫ ﺃَ َ‬ ‫} َﻭﺇِ ْﺫ َﻗﺎﻝ َ ُﻣﻭ َ‬
‫َ‬ ‫ﱠ‬ ‫ُ‬
‫ﺳﻠﻧﺎ َﻋﻠ ْﻳ ِﻬ ْﻡ ِﺭﻳﺣﺎ ً َﻭ ُﺟﻧﻭﺩﺍً ﻟ ْﻡ ﺗ َﺭ ْﻭﻫَﺎ {ﺍﻷﺣﺯﺍﺏ‪۹‬‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣﻧﻭﺍ ‪ .....‬ﺇِﺫ َﺟﺎءﺗﻛ ْﻡ ُﺟﻧﻭ ٌﺩ ﻓﺄ ْﺭ َ‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫ْ‬ ‫ُ‬
‫ﺽ َﻻ ﺇِﻟَ َﻪ ﺇ ِ ﱠﻻ ﻫ َُﻭ {ﻓﺎﻁﺭ‪۳‬‬ ‫َ‬
‫ﺍﻟﺳﻣَﺎءِ َﻭ ْﺍﻷ ْﺭ ِ‬ ‫ﷲ َﻳ ْﺭ ُﺯﻗُ ُﻛﻡ ﻣﱢﻥَ ﱠ‬ ‫ﺎﺱ‪َ .....‬ﻫﻝْ ﻣِﻥْ َﺧﺎﻟ ٍِﻕ َﻏ ْﻳ ُﺭ ﱠ ِ‬ ‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟ ﱠﻧ ُ‬

‫ﺿ ْﻭ ْﺍ َﺑ ْﻳ َﻧ ُﻬﻡ ِﺑﺎ ْﻟ َﻣ ْﻌ ُﺭﻭﻑِ َﺫﻟِ َﻙ ‪ .....‬ﻣِﻧ ُﻛ ْﻡ ‪َ .....‬ﺫﻟِ ُﻛ ْﻡ ﺃَ ْﺯ َﻛﻰ ﻟَ ُﻛ ْﻡ َﻭﺃَ ْﻁ َﻬ ُﺭ{ ﺍﻟﺑﻘﺭﺓ‪۲۳۲‬‬
‫)‪ } (۲۳۲‬ﺇِ َﺫﺍ َﺗ َﺭﺍ َ‬
‫ً‬ ‫ْ‬ ‫ُ‬ ‫ﱠ‬
‫ﷲ َﻳ ْﺟ َﻌﻝ ﻟﻪ َﻣﺧ َﺭﺟﺎ { ﺍﻟﻁﻼﻕ ‪۲‬‬ ‫ﱠ‬ ‫ﱠ‬
‫ﻟ ﺫﻟِﻛ ْﻡ ‪َ ..... ×.....‬ﻭ َﻣﻥ َﻳﺗ ِﻕ َ‬‫ُ‬ ‫َ‬ ‫ﱠ‬
‫} َﻭﺃَﻗِﻳ ُﻣﻭﺍ ﺍﻟﺷ َﻬﺎ َﺩﺓ ِ ِ‬
‫َ‬ ‫ﱠ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:‬ﻳﺗﻭﺟﻪ ﺍﻟﺣﺩﻳﺙ ﻓﻲ ﺍﻵﻳﺔ ﻟﻭﻟﻲ ﺍﻟﻣﻁﻠﻘﺔ ﺍﻟﺗﻲ ﻳﺭﻳﺩ ﺯﻭﺟﻬﺎ ﻣﺭﺍﺟﻌﺗﻬﺎ ﻭ ﺍﻟﻭﻟﻲ ﻳﻣﻧﻌﻬﺎ ﻣﻥ ﺫﻟﻙ‪ ،‬ﻭ ﻫﺫﻩ ﺣﺎﻟﺔ ﻻ‬
‫ﺗﺗﻛﺭﺭ ﻛﺛﻳﺭﺍ ﻓﺟﺎء ﺧﺗﺎﻡ ﺍﻵﻳﺔ ﻳﻧﺎﺳﺏ ﺍﻟﺧﺻﻭﺹ ﻓﻳﻬﺎ ﻓﻘﺎﻝ ) َﺫﻟِ َﻙ ُﻳﻭ َﻋ ُﻅ ِﺑ ِﻪ( ﺑﺎﻹﻓﺭﺍﺩ ﻭﻗﺎﻝ )ﻣِﻧ ُﻛ ْﻡ( ﻟﺗﻔﻳﺩ ﺍﻟﺗﺑﻌﻳﺽ‬
‫َ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﻁﻼﻕ ‪:‬ﻓﺎﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﻛﻝ ﻣﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻁﻠﻕ ﺯﻭﺟﺗﻪ ﻓﻬﻭ ﺣﻛﻡ ﻋﺎﻡ ﻓﺟﺎء ﺧﺗﺎﻡ ﺍﻵﻳﺔ ﻣﻧﺎﺳﺑﺎ ﻟﻠﻌﻣﻭﻡ ﻓﻘﺎﻝ ) ﺫﻟِ ُﻛ ْﻡ‬
‫ﻭﻋ ُﻅ ِﺑ ِﻪ( ﺑﺎﻟﺟﻣﻊ ﻭ ﻟﻡ ﻳﺫﻛﺭ) ﻣِﻧ ُﻛ ْﻡ( ﻟﻳﻔﻳﺩ ﺍﻟﺗﻌﻣﻳﻡ‬ ‫ُﻳ َ‬

‫ﺷ ْﻬ ِﺭ ﺍ ْﻟ َﺣ َﺭ ِﺍﻡ {ﺍﻟﺑﻘﺭﺓ‪۲۱٦‬‬ ‫ﷲُ ‪....‬۝ َﻳ ْﺳﺄَﻟُﻭ َﻧ َﻙ َﻋ ِﻥ ﺍﻟ ﱠ‬ ‫ﺷ ﱞﺭ ﻟﱠ ُﻛ ْﻡ َﻭ ّ‬

‫ﺷ ْﻳﺋﺎ ً َﻭﻫ َُﻭ َ‬ ‫ﺳﻰ ﺃَﻥ ُﺗ ِﺣ ﱡﺑﻭ ْﺍ َ‬ ‫)‪َ }(۲۳۲‬ﻭ َﻋ َ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫ّ‬ ‫َ‬
‫} َﺫﻟِ ُﻛ ْﻡ ﺃﺯﻛﻰ ﻟﻛ ْﻡ َﻭﺃﻁ َﻬ ُﺭ َﻭﷲ ُ ‪....‬۝ َﻭﺍﻟ َﻭﺍﻟِ َﺩﺍﺕُ ُﻳ ْﺭﺿِ ْﻌﻥَ ﺃ ْﻭﻻ َﺩﻫُﻥﱠ {ﺍﻟﺑﻘﺭﺓ‪۲۳۲‬‬
‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﷲ ُ ‪....‬۝ َﻣﺎ َﻛﺎﻥَ ﺇِ ْﺑ َﺭﺍﻫِﻳ ُﻡ َﻳ ُﻬﻭ ِﺩ ًّﻳﺎ َﻭ َﻻ {ﺁﻝ ﻋﻣﺭﺍﻥ‪٦٦‬‬ ‫ﺱ ﻟَ ُﻛﻡ ِﺑ ِﻪ ِﻋ ْﻠ ٌﻡ َﻭ ّ‬‫ﺂﺟﻭﻥَ ﻓِﻳ َﻣﺎ ﻟَ ْﻳ َ‬ ‫} َﻓﻠِ َﻡ ُﺗ َﺣ ﱡ‬
‫ْ‬ ‫َ‬ ‫ً‬ ‫ُ‬ ‫ً‬ ‫َ‬
‫ﺿ َﺭ َﺏ ﷲ ُ َﻣﺛﻼ َﻋﺑْﺩً ﺍ َﻣ ْﻣﻠﻭﻛﺎ ﻻ َﻳﻘ ِﺩ ُﺭ {ﺍﻟﻧﺣﻝ‪۷٤‬‬ ‫ﱠ‬ ‫ﷲ ‪....‬۝ َ‬ ‫ّ‬ ‫َ‬
‫ﻟ ﺍﻷ ْﻣﺛﺎﻝ َ ﺇِﻥﱠ َ‬ ‫َ‬ ‫ّ‬ ‫ْ‬
‫ﺿ ِﺭ ُﺑﻭﺍ ِ ِ‬ ‫} َﻓﻼَ َﺗ ْ‬
‫َ‬ ‫ﱠ‬ ‫َ‬
‫ﺍﺏ ﺃﻟِﻳ ٌﻡ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ َﻭ ْﺍﻵﺧ َِﺭ ِﺓ َﻭﷲ ُ ‪....‬۝ َﻭﻟَ ْﻭ َﻻ ﻓ ْ‬
‫ﺿﻝ ُ‬ ‫َ‬
‫ﺷﺔ ﻓِﻲ ﺍﻟﱠ ِﺫﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ﻟَ ُﻬ ْﻡ َﻋﺫ ٌ‬ ‫ُ‬ ‫َ‬
‫ﻳﻊ ﺍ ْﻟﻔﺎ ِﺣ َ‬ ‫َ‬
‫}ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ ُﻳ ِﺣﺑﱡﻭﻥَ ﺃﻥ َﺗﺷِ َ‬
‫ﻭﻑ َﺭﺣِﻳ ٌﻡ {ﺍﻟﻧﻭﺭ‪۱۹‬‬ ‫ﷲ َﺭ ُء ٌ‬ ‫ﷲ َﻋﻠَ ْﻳ ُﻛ ْﻡ َﻭ َﺭ ْﺣ َﻣ ُﺗ ُﻪ َﻭﺃَﻥﱠ ﱠ َ‬
‫ﱠِ‬
‫ﺕ‬‫ﺍﻟﺳ َﻣ َﺎﻭﺍ ِ‬ ‫ً‬
‫ﷲ َﻣﺎ ﻻ َﻳ ْﻣﻠِ ُﻙ ﻟَ ُﻬ ْﻡ ِﺭ ْﺯﻗﺎ ﻣِﻥَ ﱠ‬‫ﱠ‬
‫ُﻭﻥ ِ‬‫ﷲ( ﻷﻥ ﺍﻵﻳﺔ ﺗﺗﺣﺩﺙ ﺍﻟﺷﺭﻙ ﺑﺎہﻠﻟ ) َﻭ َﻳ ْﻌ ُﺑﺩُﻭﻥَ ﻣِﻥْ ﺩ ِ‬ ‫ّ‬
‫ﻓﻲ ﺍﻟﻧﺣﻝ ‪ :‬ﻗﺎﻝ )ﺇِﻥﱠ َ‬
‫ﻣﻌﺎﺹ ﻣﺧﺗﻠﻔﺔ ﺩﻭﻥ ﺍﻟﺷﺭﻙ‬ ‫ٍ‬ ‫ﺫﻛﺭﺕ‬ ‫ﺍﻷﺧﺭﻯ‬ ‫ﺍﻵﻳﺎﺕ‬ ‫ﻛﻝ‬ ‫ﺑﻳﻧﻣﺎ‬ ‫ﺍﻟﺗﻭﻛﻳﺩ‬ ‫ﺷ ْﻳ ًﺋﺎ(ﻓﻧﺎﺳﺑﻬﺎ‬ ‫ﺽ َ‬ ‫َﻭ ْﺍﻷَ ْﺭ ِ‬

‫ﺱ ﺇِﻻﱠ ُﻭ ْﺳ َﻌ َﻬﺎ {ﺍﻟﺑﻘﺭﺓ‪۲۳۳‬‬ ‫ﻑ َﻧ ْﻔ ٌ‬ ‫ِﺳ َﻭ ُﺗﻬُﻥﱠ ِﺑﺎ ْﻟ َﻣ ْﻌ ُﺭﻭﻑِ ﻻَ ُﺗ َﻛ ﱠﻠ ُ‬ ‫)‪َ } (۲۳۳‬ﻭﻋ َﻠﻰ ﺍ ْﻟ َﻣ ْﻭﻟُﻭ ِﺩ َﻟ ُﻪ ِﺭ ْﺯ ُﻗﻬُﻥﱠ َﻭﻛ ْ‬
‫َ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ﺳ َﺑﺕْ َﺭ ﱠﺑﻧﺎ ﻻ ﺗ َﺅﺍﺧِﺫﻧﺎ {ﺍﻟﺑﻘﺭﺓ‪۲۸٦‬‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺳ َﺑﺕْ َﻭ َﻋﻠ ْﻳ َﻬﺎ َﻣﺎ ﺍﻛﺗ َ‬ ‫ﷲ ُ َﻧ ْﻔﺳﺎ ً ﺇِﻻﱠ ُﻭ ْﺳ َﻌ َﻬﺎ ﻟَ َﻬﺎ َﻣﺎ ﻛ َ‬
‫َ‬ ‫ﻑ ّ‬ ‫}ﻻَ ُﻳ َﻛﻠﱢ ُ‬
‫ﺎﻋ ِﺩﻟُﻭ ْﺍ {ﺍﻷﻧﻌﺎﻡ‪۱٥۲‬‬ ‫ﻑ َﻧ ْﻔﺳﺎ ً ﺇِﻻﱠ ُﻭ ْﺳ َﻌ َﻬﺎ َﻭﺇِ َﺫﺍ ﻗُ ْﻠ ُﺗ ْﻡ َﻓ ْ‬ ‫ِﻳﺯﺍﻥَ ِﺑﺎ ْﻟﻘ ِْﺳﻁِ ﻻَ ُﻧ َﻛﻠﱢ ُ‬ ‫} َﻭﺃَ ْﻭﻓُﻭ ْﺍ ﺍ ْﻟ َﻛ ْﻳﻝَ َﻭﺍ ْﻟﻣ َ‬
‫ﺎﺏ ﺍ ْﻟ َﺟ ﱠﻧ ِﺔ{ﺍﻷﻋﺭﺍﻑ‪٤۲‬‬
‫ﺻ َﺣ ُ‬ ‫ﻑ َﻧ ْﻔﺳﺎ ً ﺇِﻻﱠ ُﻭ ْﺳ َﻌ َﻬﺎ ﺃ ُ ْﻭﻟَـﺋِ َﻙ ﺃَ ْ‬ ‫ﺕ ﻻَ ُﻧ َﻛﻠﱢ ُ‬
‫ﺍﻟﺻﺎﻟ َِﺣﺎ ِ‬ ‫} َﻭﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍْ َﻭ َﻋ ِﻣﻠُﻭ ْﺍ ﱠ‬
‫ﺎﺏ َﻳﻧﻁِ ﻕُ ِﺑﺎ ْﻟ َﺣﻕﱢ َﻭ ُﻫ ْﻡ َﻻ ُﻳ ْﻅﻠَﻣُﻭﻥَ {ﺍﻟﻣﺅﻣﻧﻭﻥ‪٦۲‬‬ ‫ﻑ َﻧ ْﻔﺳﺎ ً ﺇِ ﱠﻻ ُﻭ ْﺳ َﻌ َﻬﺎ َﻭﻟَﺩَ ْﻳ َﻧﺎ ِﻛ َﺗ ٌ‬ ‫} َﻭ َﻻ ُﻧ َﻛﻠﱢ ُ‬
‫َ‬
‫ﻑ ﷲ ُ ﻧﻔﺳﺎ ﺇِﻻ َﻣﺎ ﺁﺗﺎﻫَﺎ {ﺍﻟﻁﻼﻕ‪۷‬‬ ‫ﱠ‬ ‫ً‬ ‫ْ‬ ‫َ‬ ‫ﱠ‬ ‫ﱢ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫} َﻭ َﻣﻥ ﻗُﺩ َِﺭ َﻋﻠ ْﻳ ِﻪ ِﺭﺯﻗﻪ ﻓﻠ ُﻳﻧﻔ ِﻣ ﱠﻣﺎ ﺁﺗﺎﻩُ ﷲُ ﻻ ُﻳﻛﻠ ُ‬
‫َ‬ ‫ِﻕْ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ْ‬ ‫َ‬
‫ﺱ( ﺑﺑﻧﺎء ﺍﻟﻔﻌﻝ ﻟﻠﻣﺟﻬﻭﻝ ﻟﻳﻧﺎﺳﺏ ﺍﻷﻭﺍﻣﺭ ﺍﻹﺟﺗﻣﺎﻋﻳﺔ ﻓﻲ ﺍﻵﻳﺔ ﻭ ﺍﻟﺗﻲ ﻗﺩ ﻳﻛﻠﻑ ﺑﻬﺎ‬ ‫ﻑ َﻧ ْﻔ ٌ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۲۳۳‬ﻗﺎﻝ )ﻻَ ُﺗ َﻛﻠﱠ ُ‬
‫ﺍﻟﺯﻭﺝ ﺯﻭﺟﺗﻪ ﺃﻭ ﺍﻟﺯﻭﺟﺔ ﺯﻭﺟﻬﺎ ﻣﻥ ﺍﻹﺭﺿﺎﻉ ﻭ ﺍﻟﻧﻔﻘﺔ ﻭ ﻧﺣﻭﻫﻣﺎ ‪ ،‬ﺃﻣﺎ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺭﻯ ﻓﺎﻟﺗﻛﻠﻳﻑ ﻣﻥ ﷲ ﻋﺯ ﻭ ﺟﻝ‬
‫ﻓﺑﻧﻲ ﺍﻟﻔﻌﻝ ﻟﻠﻣﻌﻠﻭﻡ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۲۸٦‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻟﺗﻛﺎﻟﻳﻑ ﺍﻟﺷﺭﻋﻳﺔ ﺍﻟﺗﻲ ﻛﻠﻑ ﷲ ﺑﻬﺎ ﺍﻟﻧﺎﺱ ﻓﺑﻳﻥ ﺃﻧﻪ ﻻ ﻳﻛﻠﻔﻬﻡ ﺇﻻ ﻣﺎ ﻓﻲ ﻭﺳﻌﻬﻡ ﻭ ﻣﺎ‬
‫ﷲ ُ َﻧ ْﻔﺳﺎ ً ﺇِ ﱠﻻ ُﻭ ْﺳ َﻌ َﻬﺎ(‬ ‫ﻑ ﱠ‬ ‫ﻳﻘﺩﺭﻭﻥ ﻋﻠﻰ ﺗﺣﻣﻠﻪ ﻓﻘﺎﻝ ) َﻻ ُﻳ َﻛ ﱢﻠ ُ‬
‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺍﻟﻁﻼﻕ ‪:‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻣﻁﻠﻘﺔ ﻭ ﺍﻟﻣﺭﺿﻌﺔ ﺑﻣﺎ ﻳﺗﻧﺎﺳﺏ ﻣﻊ ﺭﺯﻕ ﺍﻟﺯﻭﺝ ﻭ ﻣﺎ ﺁﺗﺎﻩ ﷲ ﻣﻥ ﺍﻟﻣﺎﻝ‬
‫ﷲ ُ َﻧ ْﻔﺳﺎ ً ﺇِ ﱠﻻ َﻣﺎ ﺁ َﺗﺎﻫَﺎ(‬ ‫ﻑ ﱠ‬ ‫ﷲُ( ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺧﺗﻡ ) َﻻ ُﻳ َﻛﻠﱢ ُ‬ ‫ﻓﻘﺎﻝ ) َﻓ ْﻠ ُﻳﻧﻔِﻕْ ِﻣ ﱠﻣﺎ ﺁ َﺗﺎﻩُ ﱠ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﻣﻼﻙ ﺍﻟﺗﺄﻭﻳﻝ ﺝ‪۱‬ﺹ‪۲٦۹‬‬

‫‪۷۷‬‬
 ‫ﻑ َﻭ ّ‬
‫ﷲ ُ ِﺑ َﻣﺎ َﺗ ْﻌ َﻣﻠُﻭﻥَ َﺧ ِﺑﻳ ٌﺭ {‬ ‫ﺷﺭﺍً َﻓﺈِ َﺫﺍ َﺑﻠَ ْﻐﻥَ ﺃَ َﺟﻠَﻬُﻥﱠ ‪ِ ....‬ﺑﺎ ْﻟ َﻣ ْﻌ ُﺭﻭ ِ‬ ‫ﺷ ُﻬ ٍﺭ َﻭ َﻋ ْ‬ ‫ﺻﻥَ ِﺑﺄَﻧﻔُﺳِ ِﻬﻥﱠ ﺃَ ْﺭ َﺑ َﻌ َﺔ ﺃَ ْ‬ ‫)‪َ .....}(۲۳٤‬ﻳ َﺗ َﺭ ﱠﺑ ْ‬
‫ﺍﻟﺑﻘﺭﺓ‪۲۳٤‬‬
‫ﻑ َﻭ ّ‬
‫ﷲ ُ َﻋ ِﺯﻳ ٌﺯ َﺣﻛِﻳ ٌﻡ{‬ ‫ﺍﺝ َﻓﺈِﻥْ َﺧ َﺭ ْﺟﻥَ ‪.....‬ﻣِﻥ ﱠﻣ ْﻌ ُﺭﻭ ٍ‬ ‫ﺭ‬‫َ‬ ‫ﺧ‬‫ْ‬ ‫ِ‬ ‫ﺇ‬ ‫ﺭ‬
‫َ‬ ‫ﻳ‬
‫ْ‬ ‫َ‬
‫ﻏ‬ ‫ﻝ‬
‫ِ‬ ‫ﻭ‬‫ْ‬ ‫ﺣ‬
‫َ‬ ‫ْ‬
‫ﻟ‬ ‫ﺍ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬‫ِ‬ ‫ﺇ‬ ‫ً‬ ‫ﺎ‬‫ﺎﻋ‬ ‫ﺗ‬‫َ‬ ‫ﻣ‬
‫ﱠ‬ ‫ﻡ‬ ‫ﻬ‬ ‫ﺟ‬
‫ِ ِ‬ ‫ﺍ‬ ‫ﻭ‬
‫َ‬ ‫ْ‬
‫ﺯ‬ ‫َ‬ ‫ﻷ‬‫ﱢ‬ ‫ً‬
‫ﺔ‬ ‫ﻳ‬
‫ﱠ‬ ‫ﺻِ‬ ‫ﻭ‬ ‫َ‬ ‫}‪.....‬‬
‫ٍ‬
‫ﺍﻟﺑﻘﺭﺓ‪۲٤۰‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۲۳٤‬ﻗﺎﻝ ) ِﺑﺎ ْﻟ َﻣ ْﻌ ُﺭﻭﻑِ (ﻷَﻥ ﺍﻵﻳﺔ ﺗﺗﻧﺎﻭﻝ ﺍﻧﻘﺿﺎء ﻋﺩﺓ ﺍﻟﻣﺗﻭﻓﻰ ﻋﻧﻬﺎ ﺯﻭﺟﻬﺎ ﻭ ﺍﻟﻣﻘﺻﻭﺩ ﻣﻥ ) ِﺑﺎ ْﻟ َﻣ ْﻌ ُﺭﻭﻑِ (‬
‫ﺃﻱ ﺑﺎﻟﺗﺯﻭﺝ ﻭ ﻫﻭ ﺃﻣﺭ ﻣﻌﺭﻭﻑ ﻣﺣﺩﺩ ﻳﺗﺭﺗﺏ ﺣﻠﻪ ﻋﻠﻰ ﺍﻧﻘﺿﺎء ﺍﻟﻌﺩﺓ ﻭ ﻟﺫﻟﻙ ﺃﺗﻰ ﻣﻌﺭﻓﺎ ﺑﺄﻝ‬
‫ﻭﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۲٤۰‬ﻗﺎﻝ )ﻣِﻥ ﱠﻣ ْﻌ ُﺭﻭﻑٍ ( ﻷَﻥ ﺍﻵﻳﺔ ﺗﺗﻧﺎﻭﻝ ﺍﻟﻭﺻﻳﺔ ﺑﺎﻻﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻣﺗﻭﻓﻰ ﻋﻧﻬﺎ ﺯﻭﺟﻬﺎ ﻭ ﻋﺩﻡ ﺇﺧﺭﺍﺟﻬﺎ‬
‫ﻣﻥ ﺑﻳﺗﻬﺎ ﻓﺈﻥ ﺧﺭﺟﺕ ﺑﺭﻏﺑﺗﻬﺎ ) َﻓ َﻼ ُﺟ َﻧﺎﺡ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﻓِﻲ َﻣﺎ َﻓ َﻌ ْﻠﻥَ ﻓِﻲ ﺃَ ْﻧﻔُﺳﻬﻥﱠ ﻣِﻥْ َﻣ ْﻌ ُﺭﻭﻑ( ﺃﻱ ﻛﻝ ﺃﻣﺭ ﻣﻌﺭﻭﻑ ﺟﺎﺯ ﻓﻌﻠﻪ‬
‫‪۱‬‬
‫ﺷ ْﺭ ًﻋﺎ َﻛﺎﻟ ﱠﺗ َﺯ ﱡﻳ ِﻥ َﻭ َﺗ ْﺭﻙ ْﺍﻹِ ْﺣ َﺩﺍﺩ ﻭﻏﻳﺭﻩ ‪ ،‬ﻭ ﻟﺫﻟﻙ ﺃﺗﻰ ﻧﻛﺭ ًﺓ ﻟﻳﻔﻳﺩ ﻛﻝ ﺫﻟﻙ‬
‫‪F42‬‬
‫َ‬

‫ﷲُ ‪ {.....‬ﺍﻟﺑﻘﺭﺓ ‪۲۲٥‬‬ ‫ﺳ َﺑﺕْ ﻗُﻠُﻭ ُﺑ ُﻛ ْﻡ َﻭ ّ‬ ‫(}ﻭﻟَﻛِﻥ ُﻳ َﺅﺍ ِﺧ ُﺫ ُﻛﻡ ِﺑ َﻣﺎ َﻛ َ‬‫)‪َ ۲۳٥‬‬
‫ّ‬ ‫َ‬
‫ﺍﻋﻠ ُﻣﻭ ْﺍ ﺃﻥﱠ ﷲَ ‪ {....‬ﺍﻟﺑﻘﺭﺓ ‪۲۳٥‬‬ ‫َ‬ ‫ﺎﺣﺫ ُﺭﻭﻩُ َﻭ ْ‬‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﷲ َﻳ ْﻌﻠ ُﻡ َﻣﺎ ﻓِﻲ ﺃﻧﻔﺳِ ُﻛ ْﻡ ﻓ ْ‬ ‫َ‬ ‫ّ‬ ‫َ‬
‫ﺍﻋﻠ ُﻣﻭﺍْ ﺃﻥﱠ َ‬ ‫َ‬ ‫}ﻭ ْ‬‫َ‬
‫ﷲ ُ َﻋ ْﻧ ُﻬ ْﻡ ﺇِﻥﱠ َّ‬
‫ﷲ ‪{.....‬ﺍﻝ ﻋﻣﺭﺍﻥ ‪۱٥‬‬ ‫ﺳ ُﺑﻭ ْﺍ َﻭﻟَ َﻘﺩْ َﻋ َﻔﺎ ّ‬ ‫ﺽ َﻣﺎ َﻛ َ‬ ‫ﺷ ْﻳ َﻁﺎﻥُ ِﺑ َﺑ ْﻌ ِ‬
‫ﺍﺳ َﺗ َﺯﻟﱠ ُﻬ ُﻡ ﺍﻟ ﱠ‬
‫}ﺇِ ﱠﻧ َﻣﺎ ْ‬
‫ﷲ ُ َﻋ ْﻧ َﻬﺎ َﻭ ّ‬
‫ﷲ ُ ‪ {.....‬ﺍﻟﻣﺎﺋﺩﺓ ‪۱۰۱‬‬ ‫} َﻭﺇِﻥ َﺗ ْﺳﺄَﻟُﻭ ْﺍ َﻋ ْﻧ َﻬﺎ ﺣِﻳﻥَ ُﻳ َﻧ ﱠﺯﻝ ُ ﺍ ْﻟﻘُ ْﺭﺁﻥُ ُﺗ ْﺑ َﺩ ﻟَ ُﻛ ْﻡ َﻋ َﻔﺎ ّ‬
‫ﻭﻏﻳﺭﻫﺎ ) َﻏﻔُﻭ ٌﺭ ﱠﺭﺣِﻳ ٌﻡ (‬

‫)‪ } (۲۳٦‬ﺍ ْﻟ َﻭﺻِ ﱠﻳ ُﺔ ﻟِ ْﻠ َﻭﺍﻟِ َﺩ ْﻳ ِﻥ َﻭﺍﻷ ْﻗ َﺭ ِﺑﻳﻥَ ‪ .....‬ﺍ ْﻟ ُﻣ ﱠﺗﻘِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۱۸۰‬‬
‫}ﻭ َﻋﻠَﻰ ﺍ ْﻟ ُﻣ ْﻘﺗ ِِﺭ َﻗﺩْ ُﺭ ُﻩ َﻣ َﺗﺎﻋﺎ ً ‪ ....‬ﺍ ْﻟ ُﻣ ْﺣﺳِ ﻧِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۲۳٦‬‬ ‫َ‬
‫ﺕ َﻣ َﺗﺎ ٌﻉ ‪ .....‬ﺍ ْﻟ ُﻣ ﱠﺗﻘِﻳﻥَ {ﺍﻟﺑﻘﺭﺓ ‪۲٤۱‬‬ ‫} َﻭﻟِ ْﻠ ُﻣ َﻁﻠﱠ َﻘﺎ ِ‬
‫ﺍﻟﺗﻘﻭﻯ ﻫﻲ ﻓﻌﻝ ﻣﺎ ﺃﻣﺭ ﷲ ﺑﻪ ﻣﻥ ﺍﻟﻭﺍﺟﺑﺎﺕ ‪ ،‬ﻭﺗﺭﻙ ﻣﺎ ﻧﻬﻰ ﷲ ﻋﻧﻪ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ‪ ،‬ﺃﻣﺎ ﺍﻹﺣﺳﺎﻥ ﻓﻳﺩﺧﻝ ﻓﻳﻪ ﻓﻌﻝ‬
‫ﺍﻟﻣﺳﺗﺣﺑﺎﺕ ﻭ ﺗﺭﻙ ﺍﻟﻣﻛﺭﻭﻫﺎﺕ ﻓﻬﻭ ﻣﺭﺗﺑﺔ ﺃﻋﻠﻰ ﻣﻥ ﺍﻟﺗﻘﻭﻯ ‪ ،‬ﻓﺟﺎء ﺑﻭﺻﻑ ﺍﻟﻣﺗﻘﻳﻥ ﻓﻲ‬
‫ﺍﻟﺑﻘﺭﺓ ‪ :۱۸۰‬ﻷﻥ ﺍﻟﻭﺻﻳﺔ ﻟﻠﻭﺍﻟﺩﻳﻥ ﻭ ﺍﻷﻗﺭﺑﻳﻥ ﻛﺎﻧﺕ ﻭﺍﺟﺑﺔ ﻗﺑﻝ ﻧﺯﻭﻝ ﺃﺣﻛﺎﻡ ﺍﻟﻣﻭﺍﺭﻳﺙ ﻓﻣﻥ ﻓﻌﻠﻬﺎ ﻓﻬﻭ ﻣﻥ ﺍﻟﻣﺗﻘﻳﻥ‬
‫ﻭ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:۲٤۱‬ﻷﻥ ﺍﻟﻣﺄﻣﻭﺭ ﺑﻪ ﻫﻭ ﻣﺗﺎﻉ ﺍﻟﻣﻁﻠﻘﺔ ﺍﻟﺗﻲ ﺳﻣﻲ ﻟﻬﺎ ﻣﻬﺭ ﻭ ﺩﺧﻝ ﺑﻬﺎ ﻭ ﻫﺫﻩ ﺍﻟﻧﻔﻘﺔ ﻓﻲ ﺣﻘﻬﺎ ﻭﺍﺟﺑﺔ‬
‫‪۲‬ﻓﻣﻥ ﺃﺩﺍﻫﺎ ﻓﻬﻭ ﻣﻥ ﺍﻟﻣﺗﻘﻳﻥ‬ ‫‪F43‬‬

‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۲۳٦‬ﻓﺎﻟﻣﺄﻣﻭﺭ ﺑﻪ ﻫﻭ ﻣﺗﺎﻉ ﺍﻟﻣﻁﻠﻘﺔ ﻗﺑﻝ ﺍﻟﺩﺧﻭﻝ ﻭ ﻗﺑﻝ ﺗﺳﻣﻳﺔ ﺍﻟﻣﻬﺭ ﻟﻬﺎ ﻭ ﻫﺫﻩ ﺍﻟﻧﻔﻘﺔ ﻓﻲ ﺣﻘﻬﺎ‬
‫ﺇﺣﺳﺎﻥ ﻭ ﻟﻳﺳﺕ ﺣﻘﺎ ﻭﺍﺟﺑﺎ ﻟﻬﺎ ﻓﻣﻥ ﺃﺩﺍﻩ ﻓﻬﻭ ﻣﻥ ﺍﻟﻣﺣﺳﻧﻳﻥ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﺩﺭﺓ ﺍﻟﺗﻧﺯﻳﻝ ﺝ‪۱‬ﺹ‪۳٤۷‬‬

‫‪ ۲‬ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ‪۱۱۷‬‬
‫‪۷۸‬‬
۷۹
۸۰
 ‫ﻑ َﻭ ّ‬
‫ﷲ ُ ِﺑ َﻣﺎ َﺗ ْﻌ َﻣﻠُﻭﻥَ َﺧ ِﺑﻳ ٌﺭ {‬ ‫ﺷﺭﺍً َﻓﺈِ َﺫﺍ َﺑﻠَ ْﻐﻥَ ﺃَ َﺟﻠَﻬُﻥﱠ ‪ِ ....‬ﺑﺎ ْﻟ َﻣ ْﻌ ُﺭﻭ ِ‬ ‫ﺷ ُﻬ ٍﺭ َﻭ َﻋ ْ‬‫ﺻﻥَ ِﺑﺄَﻧﻔُﺳِ ِﻬﻥﱠ ﺃَ ْﺭ َﺑ َﻌ َﺔ ﺃَ ْ‬ ‫)‪َ .....}(۲٤۰‬ﻳ َﺗ َﺭ ﱠﺑ ْ‬
‫ﺍﻟﺑﻘﺭﺓ‪۲۳٤‬‬
‫ﻑ َﻭ ّ‬
‫ﷲ ُ َﻋ ِﺯﻳ ٌﺯ َﺣﻛِﻳ ٌﻡ{‬ ‫ﺍﺝ َﻓﺈِﻥْ َﺧ َﺭ ْﺟﻥَ ‪.....‬ﻣِﻥ ﱠﻣ ْﻌ ُﺭﻭ ٍ‬ ‫ﺭ‬
‫َ‬ ‫ﺧ‬‫ْ‬ ‫ِ‬ ‫ﺇ‬ ‫ﺭ‬
‫َ‬ ‫ﻳ‬
‫ْ‬ ‫َ‬
‫ﻏ‬ ‫ﻝ‬
‫ِ‬ ‫ﻭ‬‫ْ‬ ‫ﺣ‬
‫َ‬ ‫ْ‬
‫ﻟ‬ ‫ﺍ‬ ‫ﻰ‬ ‫َ‬ ‫ﻟ‬‫ِ‬ ‫ﺇ‬ ‫ً‬ ‫ﺎ‬‫ﺎﻋ‬ ‫ﺗ‬‫َ‬ ‫ﻣ‬
‫ﱠ‬ ‫ﻡ‬ ‫ﻬ‬ ‫ﺟ‬
‫ِ ِ‬ ‫ﺍ‬ ‫ﻭ‬
‫َ‬ ‫ْ‬
‫ﺯ‬ ‫َ‬ ‫ﻷ‬‫ﱢ‬ ‫ً‬
‫ﺔ‬ ‫ﻳ‬
‫ﱠ‬ ‫ﺻِ‬ ‫ﻭ‬ ‫َ‬ ‫}‪.....‬‬
‫ٍ‬
‫ﺍﻟﺑﻘﺭﺓ‪۲٤۰‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۲۳٤‬ﻗﺎﻝ ) ِﺑﺎ ْﻟ َﻣ ْﻌ ُﺭﻭﻑِ (ﻷَﻥ ﺍﻵﻳﺔ ﺗﺗﻧﺎﻭﻝ ﺍﻧﻘﺿﺎء ﻋﺩﺓ ﺍﻟﻣﺗﻭﻓﻰ ﻋﻧﻬﺎ ﺯﻭﺟﻬﺎ ﻭ ﺍﻟﻣﻘﺻﻭﺩ ﻣﻥ ) ِﺑﺎ ْﻟ َﻣ ْﻌ ُﺭﻭﻑِ (‬
‫ﺃﻱ ﺑﺎﻟﺗﺯﻭﺝ ﻭ ﻫﻭ ﺃﻣﺭ ﻣﻌﺭﻭﻑ ﻣﺣﺩﺩ ﻳﺗﺭﺗﺏ ﺣﻠﻪ ﻋﻠﻰ ﺍﻧﻘﺿﺎء ﺍﻟﻌﺩﺓ ﻭ ﻟﺫﻟﻙ ﺃﺗﻰ ﻣﻌﺭﻓﺎ ﺑﺄﻝ‬
‫ﻭﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۲٤۰‬ﻗﺎﻝ )ﻣِﻥ ﱠﻣ ْﻌ ُﺭﻭﻑٍ ( ﻷَﻥ ﺍﻵﻳﺔ ﺗﺗﻧﺎﻭﻝ ﺍﻟﻭﺻﻳﺔ ﺑﺎﻻﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻣﺗﻭﻓﻰ ﻋﻧﻬﺎ ﺯﻭﺟﻬﺎ ﻭ ﻋﺩﻡ ﺇﺧﺭﺍﺟﻬﺎ‬
‫ﻣﻥ ﺑﻳﺗﻬﺎ ﻓﺈﻥ ﺧﺭﺟﺕ ﺑﺭﻏﺑﺗﻬﺎ ) َﻓ َﻼ ُﺟ َﻧﺎﺡ َﻋﻠَ ْﻳ ُﻛ ْﻡ ﻓِﻲ َﻣﺎ َﻓ َﻌ ْﻠﻥَ ﻓِﻲ ﺃَ ْﻧﻔُﺳﻬﻥﱠ ﻣِﻥْ َﻣ ْﻌ ُﺭﻭﻑ( ﺃﻱ ﻛﻝ ﺃﻣﺭ ﻣﻌﺭﻭﻑ ﺟﺎﺯ ﻓﻌﻠﻪ‬
‫‪۱‬‬
‫ﺷ ْﺭ ًﻋﺎ َﻛﺎﻟ ﱠﺗ َﺯ ﱡﻳ ِﻥ َﻭ َﺗ ْﺭﻙ ْﺍﻹِ ْﺣ َﺩﺍﺩ َﻭ َﻗ ْﻁﻊ ﺍﻟ ﱠﻧ َﻔ َﻘﺔ َﻋ ْﻧ َﻬﺎ ‪ ،‬ﻭ ﻟﺫﻟﻙ ﺃﺗﻰ ﻧﻛﺭ ًﺓ ﻟﻳﻔﻳﺩ ﻛﻝ ﺫﻟﻙ‬
‫‪F4‬‬
‫َ‬

‫)‪}(۲٤۱‬ﺍ ْﻟ َﻭﺻِ ﱠﻳ ُﺔ ﻟِ ْﻠ َﻭﺍﻟِ َﺩ ْﻳ ِﻥ َﻭﺍﻷ ْﻗ َﺭﺑِﻳﻥَ ‪ .....‬ﺍ ْﻟ ُﻣ ﱠﺗﻘِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۱۸۰‬‬

‫}ﻭ َﻋﻠَﻰ ﺍ ْﻟ ُﻣ ْﻘﺗ ِِﺭ َﻗﺩْ ُﺭﻩُ َﻣ َﺗﺎﻋﺎ ً ‪ ....‬ﺍ ْﻟ ُﻣ ْﺣﺳِ ﻧِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲۳٦‬‬ ‫َ‬
‫ﱠ‬ ‫ْ‬
‫ﺕ َﻣﺗﺎ ٌﻉ ‪ .....‬ﺍﻟ ُﻣﺗﻘِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ ‪۲٤۱‬‬ ‫َ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬
‫} َﻭﻟِﻠ ُﻣﻁﻠﻘﺎ ِ‬ ‫ْ‬
‫ﺍﻟﺗﻘﻭﻯ ﻫﻲ ﻓﻌﻝ ﻣﺎ ﺃﻣﺭ ﷲ ﺑﻪ ﻣﻥ ﺍﻟﻭﺍﺟﺑﺎﺕ ‪ ،‬ﻭﺗﺭﻙ ﻣﺎ ﻧﻬﻰ ﷲ ﻋﻧﻪ ﻣﻥ ﺍﻟﻣﺣﺭﻣﺎﺕ ‪ ،‬ﺃﻣﺎ ﺍﻹﺣﺳﺎﻥ ﻓﻳﺩﺧﻝ ﻓﻳﻪ ﻓﻌﻝ‬
‫ﺍﻟﻣﺳﺗﺣﺑﺎﺕ ﻭ ﺗﺭﻙ ﺍﻟﻣﻛﺭﻭﻫﺎﺕ ﻓﻬﻭ ﻣﺭﺗﺑﺔ ﺃﻋﻠﻰ ﻣﻥ ﺍﻟﺗﻘﻭﻯ ‪ ،‬ﻓﺟﺎء ﺑﻭﺻﻑ ﺍﻟﻣﺗﻘﻳﻥ ﻓﻲ‬
‫ﺍﻟﺑﻘﺭﺓ ‪ :۱۸۰‬ﻷﻥ ﺍﻟﻭﺻﻳﺔ ﻟﻠﻭﺍﻟﺩﻳﻥ ﻭ ﺍﻷﻗﺭﺑﻳﻥ ﻛﺎﻧﺕ ﻭﺍﺟﺑﺔ ﻗﺑﻝ ﻧﺯﻭﻝ ﺃﺣﻛﺎﻡ ﺍﻟﻣﻭﺍﺭﻳﺙ ﻓﻣﻥ ﻓﻌﻠﻬﺎ ﻓﻬﻭ ﻣﻥ ﺍﻟﻣﺗﻘﻳﻥ ‪،‬‬
‫ﻭﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:۲٤۱‬ﻷﻥ ﺍﻟﻣﺄﻣﻭﺭ ﺑﻪ ﻫﻭ ﻣﺗﺎﻉ ﺍﻟﻣﻁﻠﻘﺔ ﺍﻟﺗﻲ ﺳﻣﻲ ﻟﻬﺎ ﻣﻬﺭ ﻭ ﺩﺧﻝ ﺑﻬﺎ ﻭ ﻫﺫﻩ ﺍﻟﻧﻔﻘﺔ ﻓﻲ ﺣﻘﻬﺎ ﻭﺍﺟﺑﺔ‬
‫‪۲‬ﻓﻣﻥ ﺃﺩﺍﻫﺎ ﻓﻬﻭ ﻣﻥ ﺍﻟﻣﺗﻘﻳﻥ‬ ‫‪F45‬‬

‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۲۳٦‬ﻓﺎﻟﻣﺄﻣﻭﺭ ﺑﻪ ﻫﻭ ﻣﺗﺎﻉ ﺍﻟﻣﻁﻠﻘﺔ ﻗﺑﻝ ﺍﻟﺩﺧﻭﻝ ﻭ ﻗﺑﻝ ﺗﺳﻣﻳﺔ ﺍﻟﻣﻬﺭ ﻟﻬﺎ ﻭ ﻫﺫﻩ ﺍﻟﻧﻔﻘﺔ ﻓﻲ ﺣﻘﻬﺎ‬
‫ﺇﺣﺳﺎﻥ ﻭ ﻟﻳﺳﺕ ﺣﻘﺎ ﻭﺍﺟﺑﺎ ﻟﻬﺎ ﻓﻣﻥ ﺃﺩﺍﻩ ﻓﻬﻭ ﻣﻥ ﺍﻟﻣﺣﺳﻧﻳﻥ‬

‫ﺕ َﻣ َﺗﺎ ٌﻉ ﺑِﺎ ْﻟ َﻣ ْﻌ ُﺭﻭﻑِ َﺣ ّﻘﺎ ً َﻋﻠَﻰ ﺍ ْﻟ ُﻣ ﱠﺗﻘِﻳﻥَ ۝ ‪ .....‬ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْﻌ ِﻘﻠُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲٤۲‬‬ ‫)‪َ }(۲٤۲‬ﻭﻟِ ْﻠ ُﻣ َﻁﻠﱠ َﻘﺎ ِ‬
‫َ‬
‫ﺎﺭ َﻓﺄﻧ َﻘ َﺫ ُﻛﻡ ﱢﻣ ْﻧ َﻬﺎ ‪.....‬ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْﻬ َﺗﺩُﻭﻥَ { ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱۰۳‬‬ ‫ﺷ َﻔﺎ ُﺣ ْﻔ َﺭ ٍﺓ ﻣﱢﻥَ ﺍﻟ ﱠﻧ ِ‬ ‫} َﻭ ُﻛﻧ ُﺗ ْﻡ َﻋﻠَ َﻰ َ‬
‫ُ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ﺍﺣﻔﻅﻭﺍ ﺃ ْﻳ َﻣﺎﻧﻛ ْﻡ ‪ .....‬ﻟ َﻌﻠﻛ ْﻡ ﺗﺷﻛﺭُﻭﻥَ { ﺍﻟﻣﺎﺋﺩﺓ ‪۸۹‬‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ﺎﺭﺓُ ﺃَ ْﻳ َﻣﺎﻧِﻛ ْﻡ ﺇِﺫﺍ َﺣﻠﻔﺗ ْﻡ َﻭ ْ‬
‫ُ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫} َﺫﻟِ َﻙ َﻛ ﱠﻔ َ‬
‫ﱠ‬ ‫َ‬
‫ﺍﺳ َﺗﺄﺫﻥَ ﺍﻟﱠﺫِﻳﻥَ ﻣِﻥ ﻗ ْﺑﻠِ ِﻬ ْﻡ ‪َ .....‬ﻭﷲ ُ َﻋﻠِﻳ ٌﻡ َﺣﻛِﻳ ٌﻡ{ ﺍﻟﻧﻭﺭ ‪٥۹‬‬ ‫َ‬ ‫ْ‬ ‫} َﻓ ْﻠ َﻳ ْﺳ َﺗﺄْ ِﺫ ُﻧﻭﺍ َﻛ َﻣﺎ ْ‬
‫ﺷ َﻔﺎ ُﺣ ْﻔ َﺭ ٍﺓ ﻣﱢﻥَ ﺍﻟ ﱠﻧ ِ‬
‫ﺎﺭ(‬ ‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﻗﺎﻝ ) ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْﻬ َﺗﺩُﻭﻥَ ( ﺃﻱ ﻟﻣﺎ ﻳﻧﻘﺫﻛﻡ ﻣﻥ ﺍﻟﻬﻼﻙ ﺑﻌﺩ ﺃﻥ ) ُﻛﻧ ُﺗ ْﻡ َﻋﻠَ َﻰ َ‬
‫ﺷ ُﻛ ُﺭﻭﻥَ ( ﺑﻌﺩ ﺑﻳﺎﻥ ﻛﻔﺎﺭﺓ ﺍﻟﻳﻣﻳﻥ ﻓﻣﻥ ﻧﻌﻡ ﷲ ﻋﻠﻰ ﻋﺑﺎﺩﻩ ﺃﻥ ﺧﻔﻑ ﻋﻧﻬﻡ ﻓﺟﻌﻝ ﻟﻬﻡ ﻣﺎ‬ ‫ﻓﻲ ﺍﻟﻣﺎﺋﺩﺓ ‪ :‬ﻗﺎﻝ ) ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْ‬
‫ﻳﻛﻔﺭﻭﻥ ﺑﻪ ﻋﻥ ﺃﻳﻣﺎﻧﻬﻡ ﻓﺎﺳﺗﻭﺟﺏ ﺫﻟﻙ ﺍﻟﺷﻛﺭ‬

‫ﷲِ{ ﺍﻟﺑﻘﺭﺓ‪۲٤۳‬‬ ‫ﻳﻝ ّ‬ ‫ﺳ ِﺑ ِ‬ ‫ﺎﺱ ‪ ...‬۝ َﻭ َﻗﺎﺗِﻠُﻭ ْﺍ ﻓِﻲ َ‬ ‫ﷲ ‪ ...‬ﺃَ ْﻛ َﺛ َﺭ ﺍﻟ ﱠﻧ ِ‬ ‫)‪}(۲٤۳‬ﺇِﻥﱠ ّ َ‬

‫َ‬ ‫ْ‬ ‫َ‬
‫ﷲ ‪ ...‬ﺃﻛﺛ َﺭ ُﻫ ْﻡ ‪{ ...‬ﻳﻭﻧﺱ‪٦۰‬‬ ‫ّ‬ ‫ْ‬
‫ِﺏ َﻳ ْﻭ َﻡ ﺍﻟﻘِ َﻳﺎ َﻣ ِﺔ ﺇِﻥﱠ َ‬ ‫َ‬
‫ﷲ ﺍﻟﻛﺫ َ‬‫ْ‬ ‫ّ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫ﱠ‬
‫} َﻭ َﻣﺎ ﻅﻥﱡ ﺍﻟﺫِﻳﻥَ َﻳﻔﺗﺭُﻭﻥَ َﻋﻠﻰ ِ‬ ‫َ‬
‫ﺻﺎ ِﺣ َﺑﻲِ {ﻳﻭﺳﻑ‪۳۸‬‬ ‫ﺎﺱ ‪...‬۝ َﻳﺎ َ‬ ‫ِ‬ ‫ﱠ‬
‫ﻧ‬ ‫ﺍﻟ‬ ‫ﺭ‬
‫َ‬ ‫َ‬
‫ﺛ‬ ‫ْ‬
‫ﻛ‬ ‫َ‬ ‫ﺃ‬ ‫ِﻥﱠ‬ ‫ﻛ‬ ‫ـ‬ ‫َ‬ ‫ﻟ‬‫ﻭ‬ ‫َ‬ ‫ﷲ َﻋﻠَ ْﻳ َﻧﺎ َﻭ َﻋ َﻠﻰ ﺍﻟ ِ‬
‫ﺎﺱ‬ ‫ﱠ‬
‫ﻧ‬ ‫ﺿ ِﻝ ّ ِ‬ ‫} َﺫﻟِ َﻙ ﻣِﻥ َﻓ ْ‬
‫ُ‬
‫ﺻﺩُﻭ ُﺭ ُﻫ ْﻡ َﻭ َﻣﺎ ُﻳ ْﻌﻠِﻧﻭﻥَ {ﺍﻟﻧﻣﻝ‪۷۳‬‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫} َﻭﺇِﻥﱠ َﺭ ﱠﺑ َﻙ ‪ ...‬ﺃﻛﺛ َﺭ ُﻫ ْﻡ ‪...‬۝ َﻭﺇِﻥﱠ َﺭ ﱠﺑ َﻙ ﻟ َﻳ ْﻌﻠ ُﻡ َﻣﺎ ﺗﻛِﻥﱡ ُ‬‫َ‬ ‫ْ‬ ‫َ‬
‫ﺷ ْﻲءٍ { ﻏﺎﻓﺭ ‪٦۱‬‬ ‫ﷲُ َﺭ ﱡﺑ ُﻛ ْﻡ َﺧﺎﻟِﻕُ ُﻛﻝ ﱢ َ‬ ‫ﺎﺱ ‪...‬۝ َﺫﻟِ ُﻛ ُﻡ ﱠ‬‫ﷲ ‪ ...‬ﺃَ ْﻛ َﺛ َﺭ ﺍﻟ ﱠﻧ ِ‬ ‫} ﺇِﻥﱠ ﱠ َ‬
‫)ﻭﻟَﻛِﻥﱠ ﺃَ ْﻛ َﺛ َﺭ ُﻫ ْﻡ( ﻣﻭﺍﻓﻘﺔ ﻟﻣﺎ ﺟﺎء ﻗﺑﻠﻬﺎ ) َﻭﻟَﻛِﻥﱠ ﺃَ ْﻛ َﺛ َﺭ ُﻫ ْﻡ ﻻ َﻳ ْﻌﻠَﻣُﻭﻥَ (‪ ،‬ﻭﻛﺫﻟﻙ ﻓﻲ ﺍﻟﻧﻣﻝ ﻟﻣﺎ ﺟﺎء ﻗﺑﻠﻬﺎ ) َﻭﻻ‬ ‫ﻓﻲ ﻳﻭﻧﺱ‪:‬ﻗﺎﻝ َ‬
‫ﺿ ْﻳ ٍﻕ ِﻣ ﱠﻣﺎ َﻳ ْﻣ ُﻛﺭُﻭﻥَ ( ﻓﻧﺎﺳﺏ ﺍﺳﺗﻌﻣﺎﻝ ﺿﻣﻳﺭ ﺍﻟﻐﺎﺋﺏ‬ ‫َﺗ ْﺣ َﺯﻥْ َﻋﻠَ ْﻳ ِﻬ ْﻡ َﻭﻻ َﺗ ُﻙ ﻓِﻲ َ‬
‫ﺷ ُﻛﺭُﻭﻥَ ( ﺇﻻ ﻓﻲ ﻳﻭﻧﺱ ﻭ ﺍﻟﻧﻣﻝ‬ ‫ﻭﻟﻡ ﺗﺄﺕ ) َﻭﻟَﻛِﻥﱠ ﺃَ ْﻛ َﺛ َﺭ ُﻫ ْﻡ ﻻ َﻳ ْ‬

‫ﺷ ُﻛﺭُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۲٤۳‬‬ ‫ﺎﺱ َﻭﻟَﻛِﻥﱠ ﺃَ ْﻛ َﺛ َﺭ ﺍﻟ ﱠﻧ ِ‬

‫ﺎﺱ ﻻ َﻳ ْ‬ ‫ﷲ ُ ُﻣﻭ ُﺗﻭ ْﺍ ُﺛ ﱠﻡ ﺃَ ْﺣ َﻳﺎ ُﻫ ْﻡ ﺇِﻥﱠ ّ َ‬
‫ﷲ ﻟَ ُﺫﻭ َﻓ ْ‬
‫ﺿ ٍﻝ َﻋﻠَﻰ ﺍﻟ ﱠﻧ ِ‬ ‫)‪َ }(۲٤۳‬ﻓ َﻘﺎﻝ َ َﻟ ُﻬ ُﻡ ّ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﺩﺭﺓ ﺍﻟﺗﻧﺯﻳﻝ ﺝ‪۱‬ﺹ‪۳٤۷‬‬

‫‪ ۲‬ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ‪۱۱۷‬‬
‫‪۸۱‬‬
 ‫} َﻓﺎﻟ ﱠﻧﺎ ُﺭ َﻣ ْﻭ ِﻋ ُﺩﻩُ َﻓﻼَ َﺗ ُﻙ ﻓِﻲ ﻣ ِْﺭ َﻳ ٍﺔ ﱢﻣ ْﻧ ُﻪ ﺇِ ﱠﻧ ُﻪ ﺍ ْﻟ َﺣﻕﱡ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ ‪ُ ....‬ﻳ ْﺅ ِﻣ ُﻧﻭﻥَ {ﻫﻭﺩ‪۱۷‬‬
‫ﺎﺱ‪َ ....‬ﻳﺷﻛﺭُﻭﻥَ {ﻳﻭﺳﻑ‪۳۸‬‬ ‫ُ‬ ‫ْ‬ ‫ﷲ َﻋﻠَ ْﻳ َﻧﺎ َﻭ َﻋﻠَﻰ ﺍﻟ ﱠﻧ ِ‬ ‫ﺿ ِﻝ ّ ِ‬ ‫ﺷ ْﻲءٍ َﺫﻟِ َﻙ ﻣِﻥ َﻓ ْ‬ ‫ﺎہﻠﻟ ﻣِﻥ َ‬ ‫ﺷ ِﺭ َﻙ ّ ِ‬ ‫} َﻣﺎ َﻛﺎﻥَ ﻟَ َﻧﺎ ﺃَﻥ ﱡﻧ ْ‬
‫ﻧﺯﻝ َ ﺇِﻟَ ْﻳ َﻙ ﻣِﻥ ﱠﺭ ﱢﺑ َﻙ ﺍ ْﻟ َﺣﻕﱡ ‪ُ ....‬ﻳ ْﺅ ِﻣ ُﻧﻭﻥَ {ﺍﻟﺭﻋﺩ‪۱‬‬ ‫ُ‬
‫ِﻱ ﺃ ِ‬ ‫ﺏ َﻭﺍﻟﱠﺫ َ‬ ‫}ﺍﻟﻣﺭ ﺗِ ْﻠ َﻙ ﺁ َﻳﺎﺕُ ﺍ ْﻟ ِﻛ َﺗﺎ ِ‬
‫ﺳﺎ َﻋ َﺔ َﻵﺗِ َﻳ ٌﺔ ﱠﻻ َﺭ ْﻳ َﺏ ﻓِﻳ َﻬﺎ ‪ُ ....‬ﻳ ْﺅ ِﻣﻧﻭﻥَ {ﻏﺎﻓﺭ‪٥۹‬‬
‫ُ‬ ‫}ﺇِﻥﱠ ﺍﻟ ﱠ‬
‫ﺷ ُﻛﺭُﻭﻥَ {ﻏﺎﻓﺭ‪٦۱‬‬ ‫ﺎﺱ ‪َ ....‬ﻳ ْ‬‫ِ‬ ‫ﱠ‬
‫ﻧ‬ ‫ﺍﻟ‬ ‫ﻰ‬ ‫َ‬ ‫ﻠ‬‫ﻋ‬‫َ‬ ‫ﻝ‬‫ٍ‬ ‫ﺿ‬
‫ْ‬ ‫َ‬
‫ﻓ‬ ‫ﻭ‬ ‫ُ‬
‫ﺫ‬ ‫َ‬ ‫ﻟ‬ ‫ﷲ‬
‫َ‬ ‫ﱠ‬ ‫ﻥﱠ‬‫ِ‬ ‫ﺇ‬ ‫ً‬ ‫ﺍ‬ ‫ﺭ‬ ‫ﺻِ‬ ‫ﺑ‬
‫ْ‬ ‫ﻣ‬
‫ُ‬ ‫ﺎﺭ‬
‫َ‬ ‫ﻬ‬‫َ‬ ‫ﱠ‬
‫ﻧ‬ ‫ﺍﻟ‬ ‫ﻭ‬
‫َ‬ ‫ﻪ‬
‫ِ‬ ‫ِﻳ‬ ‫ﻓ‬ ‫ﻭﺍ‬ ‫ُ‬
‫ﻧ‬ ‫ُ‬
‫ﻛ‬ ‫ﺳ‬
‫ْ‬ ‫َ‬
‫ﺗ‬ ‫ِ‬ ‫ﻟ‬ ‫َ‬ ‫ﻝ‬ ‫ﻳ‬
‫ْ‬ ‫ﱠ‬ ‫ﻠ‬‫ﺍﻟ‬ ‫ﻡ‬ ‫ﻛ‬
‫َ ُ‬ ‫ُ‬ ‫َ‬ ‫ﻟ‬ ‫ﻝ‬‫ﻌ‬‫َ‬ ‫ﺟ‬
‫َ‬ ‫ِﻱ‬ ‫} ﱠ‬
‫ﷲ ُ ﺍﻟﱠﺫ‬
‫ﺷ ُﻛﺭُﻭﻥَ (‬ ‫ﺍﻵﻳﺎﺕ ﺍﻟﺗﻲ ﻳﺫﻛﺭ ﻓﻳﻬﺎ ﻓﺿﻝ ﷲ ﻋﻠﻰ ﺍﻟﻧﺎﺱ ‪ -‬ﻭﻫﻭ ﻣﺎﻳﺳﺗﻠﺯﻡ ﺍﻟﺷﻛﺭ – ﺗﺧﺗﻡ ﺑـ َ‬
‫)ﻻ َﻳ ْ‬
‫ﻭﺍﻵﻳﺎﺕ ﺍﻟﺗﻲ ﺗﺗﻧﺎﻭﻝ ﺍﻟﺭﻳﺏ ﺃﻭ ﺍﻟﺷﻙ ﻳﺫﻛﺭ ﻓﻲ ﻣﻘﺎﺑﻠﻪ ﺍﻹﻳﻣﺎﻥ ﻭ ﻫﻭ ﺍﻟﺗﺻﺩﻳﻕ ﺑﺎﻟﺣﻕ ﻓﺗﺧﺗﻡ ﺑـ َ‬
‫)ﻻ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ (‬

‫ِﺏ ﺍ ْﻟ ُﻣ ْﻌ َﺗﺩِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۱۹۰‬‬ ‫)‪ .... }(۲٤٤‬ﺍﻟﱠﺫِﻳﻥَ ُﻳ َﻘﺎ ِﺗﻠُﻭ َﻧ ُﻛ ْﻡ َﻭﻻَ َﺗ ْﻌ َﺗﺩُﻭ ْﺍ ﺇِﻥﱠ ّ َ‬
‫ﷲ ﻻَ ُﻳﺣ ﱢ‬
‫ﷲ َﻗ ْﺭﺿﺎ ً َﺣ َ‬
‫ﺳﻧﺎً{ ﺍﻟﺑﻘﺭﺓ‪۲٤٤‬‬ ‫ّ‬
‫ﺽ َ‬‫ﺳﻣِﻳ ٌﻊ َﻋﻠِﻳ ٌﻡ۝ ﱠﻣﻥ َﺫﺍ ﺍﻟﱠﺫِﻱ ُﻳ ْﻘ ِﺭ ُ‬ ‫ﷲ َ‬ ‫ﺍﻋﻠَ ُﻣﻭﺍْ ﺃَﻥﱠ ّ َ‬ ‫}‪َ ....‬ﻭ ْ‬

‫ﺳ ُﻁ َﻭﺇِﻟَ ْﻳ ِﻪ ُﺗ ْﺭ َﺟﻌُﻭﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲٤٥‬‬ ‫ﺽ َﻭ َﻳ ْﺑ ُ‬ ‫ﷲُ َﻳ ْﻘ ِﺑ ُ‬ ‫ِﻳﺭ ًﺓ َﻭ ّ‬

‫ﺿ َﻌﺎﻓﺎ ً َﻛﺛ َ‬‫)‪.....} (۲٤٥‬ﺃَ ْ‬
‫ﺕ َﻳ ْﺳ َﻌﻰ ُﻧﻭ ُﺭﻫُﻡ َﺑﻳْﻥَ ﺃَ ْﻳﺩِﻳ ِﻬ ْﻡ { ﺍﻟﺣﺩﻳﺩ‪۱۱‬‬ ‫}‪َ .....‬ﻭﻟَ ُﻪ ﺃَ ْﺟ ٌﺭ َﻛ ِﺭﻳ ٌﻡ۝ َﻳ ْﻭ َﻡ َﺗ َﺭﻯ ﺍ ْﻟ ُﻣ ْﺅ ِﻣﻧِﻳﻥَ َﻭﺍ ْﻟ ُﻣ ْﺅ ِﻣ َﻧﺎ ِ‬
‫ﺳ ْﻧ ُﺑﻠَ ٍﺔ‬
‫ﺎﺑﻝ َ ﻓِﻲ ُﻛﻝ ﱢ ُ‬ ‫ﺳ َﻧ ِ‬
‫ﺳ ْﺑ َﻊ َ‬ ‫َ‬
‫ﷲ َﻛ َﻣ َﺛ ِﻝ َﺣ ﱠﺑ ٍﺔ ﺃ ْﻧ َﺑ َﺗﺕْ َ‬ ‫ﱠ‬
‫ﻳﻝ ِ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻭﺭﺩ ﻓﻲ ﺍﻟﺳﻭﺭﺓ ﻗﻭﻟﻪ ) َﻣ َﺛﻝ ُ ﺍﻟﱠﺫِﻳﻥَ ُﻳ ْﻧﻔِﻘُﻭﻥَ ﺃَ ْﻣ َﻭﺍﻟَ ُﻬ ْﻡ ﻓِﻲ َ‬
‫ﺳ ِﺑ ِ‬
‫ِﻳﺭ ًﺓ(‬
‫ﺿ َﻌﺎﻓﺎ ً َﻛﺛ َ‬ ‫ﺷﺎ ُء( ﻓﻛﺎﻥ ﻫﺫﺍ ﺍﻟﻣﺛﻝ ﻛﺎﻟﺗﻔﺳﻳﺭ ﻟﻘﻭﻟﻪ )ﺃَ ْ‬
‫‪۱‬‬
‫ﻑ ﻟِﻣَﻥْ َﻳ َ‬ ‫ﺿﺎ ِﻋ ُ‬ ‫ﷲ ُ ُﻳ َ‬‫ﻣِﺎ َﺋ ُﺔ َﺣ ﱠﺑ ٍﺔ َﻭ ﱠ‬
‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫‪F46‬‬

‫ﻭﻓﻲ ﺍﻟﺣﺩﻳﺩ‪ :‬ﺗﺭﺩﺩ ﺫﻛﺭ ﺍﻷﺟﺭ ﻓﻘﺩ ﻗﺎﻝ ﻗﺑﻠﻬﺎ )ﻓﺎﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ِﻣ ْﻧ ُﻛ ْﻡ َﻭﺃ ْﻧﻔﻘﻭﺍ ﻟَ ُﻬ ْﻡ ﺃ ْﺟ ٌﺭ َﻛ ِﺑﻳ ٌﺭ( ﻭ ﻗﺎﻝ ﺑﻌﺩﻫﺎ )ﺇِﻥﱠ ﺍ ْﻟ ُﻣﺻﱠﺩﱢ ﻗِﻳﻥَ‬
‫ﻑ َﻟ ُﻬ ْﻡ َﻭﻟَ ُﻬ ْﻡ ﺃَ ْﺟ ٌﺭ َﻛ ِﺭﻳ ٌﻡ(‬
‫ﺿﺎ َﻋ ُ‬ ‫ﺳ ًﻧﺎ ُﻳ َ‬
‫ﺿﺎ َﺣ َ‬ ‫ﷲ َﻗ ْﺭ ً‬‫ﺿﻭﺍ ﱠ َ‬ ‫ﺕ َﻭﺃَ ْﻗ َﺭ ُ‬
‫ﺻ ﱢﺩ َﻗﺎ ِ‬ ‫َﻭﺍ ْﻟ ُﻣ ﱠ‬

‫ﺎﻟﻅﺎﻟِﻣِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲٤٦‬‬ ‫)‪َ .....} (۲٤٦‬ﺗ َﻭﻟﱠ ْﻭ ْﺍ ﺇِﻻﱠ َﻗﻠِﻳﻼً ﱢﻣ ْﻧ ُﻬ ْﻡ َﻭ ّ‬

‫ﷲُ َﻋﻠِﻳ ٌﻡ ﺑِ ﱠ‬
‫ﺷ َﻳ ًﺔ َﻭ َﻗﺎﻟُﻭ ْﺍ َﺭ ﱠﺑ َﻧﺎ ﻟِ َﻡ َﻛ َﺗ ْﺑﺕَ {ﺍﻟﻧﺳﺎء ‪۷۷‬‬ ‫ﷲ ﺃَ ْﻭ ﺃَ َ‬
‫ﺷ ﱠﺩ َﺧ ْ‬ ‫ّ‬ ‫ﺎﺱ َﻛ َﺧ ْ‬
‫ﺷ َﻳ ِﺔ ِ‬ ‫}‪.....‬ﺇِ َﺫﺍ َﻓ ِﺭﻳﻕٌ ﱢﻣ ْﻧ ُﻬ ْﻡ َﻳ ْﺧ َ‬
‫ﺷ ْﻭﻥَ ﺍﻟ ﱠﻧ َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺣﺩﻳﺙ ﻋﻥ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﺍﻟﺫﻳﻥ ﻋﺎﻫﺩﻭﺍ ﻧﺑﻳﻬﻡ ﻋﻠﻰ ﺍﻟﻘﺗﺎﻝ ﻓﻠﻣﺎ ﻛﺗﺏ ﻋﻠﻳﻬﻡ ﺍﻟﻘﺗﺎﻝ ﺗﻭﻟﻭﺍ ﻛﻠﻬﻡ ﺇﻻ ﻗﻠﻳﻝ‬
‫ﻣﻧﻬﻡ ﻛﻌﺎﺩﺓ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻓﻲ ﻧﻘﺽ ﺍﻟﻌﻬﻭﺩ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﻧﺳﺎء ‪ :‬ﻓﺎﻟﺣﺩﻳﺙ ﻋﻥ ﺍﻟﻣﺳﻠﻣﻳﻥ ﺍﻟﺫﻳﻥ ﻛﺎﻧﻭﺍ ﻳﺳﺗﻌﺟﻠﻭﻥ ﺍﻟﺟﻬﺎﺩ ﻭ ﻟﻡ ﻳﻛﻥ ﺃﺫﻥ ﻟﻬﻡ ﻓﻳﻪ ﻓﻠﻣﺎ ﻛﺗﺏ ﻋﻠﻳﻬﻡ‬
‫‪۲‬‬
‫ﺍﻟﻘﺗﺎﻝ ﻟﻡ ﻳﺗﻭﻟﻭﺍ ﻛﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻭﻟﻛﻥ ﺗﻐﻳﺭ ﺣﺎﻝ ﻓﺭﻳﻕ ﻣﻧﻬﻡ ﻓﺄﺻﺑﺣﻭﺍ ﻳﺧﺷﻭﻥ ﺍﻟﻧﺎﺱ ﻓﻁﻠﺑﻭﺍ ﺗﺄﺟﻳﻝ ﺍﻟﻘﺗﺎﻝ‬
‫‪F47‬‬

‫‪ ۱‬ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ ﺁﻳﺔ ‪۲٦۱‬‬

‫‪ ۲‬ﺩﻟﻳﻝ ﺍﻟﺣﻔﺎﻅ ﺹ ‪۸٥‬‬
‫‪۸۲‬‬
۸۳
۸٤
 ‫ﺻ ْﺭ َﻧﺎ َﻋ َﻠﻰ ﺍ ْﻟ َﻘ ْﻭ ِﻡ ﺍ ْﻟ َﻛﺎﻓ ِِﺭﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲٥۰‬‬ ‫)‪َ }(۲٥۰‬ﻗﺎﻟُﻭ ْﺍ ‪َ .....‬ﻭ َﺛ ﱢﺑﺕْ ﺃَ ْﻗﺩَ ﺍ َﻣ َﻧﺎ َﻭﺍﻧ ُ‬
‫ﺕ َﺭ ﱢﺑ َﻧﺎ ﻟَ ﱠﻣﺎ َﺟﺎء ْﺗ َﻧﺎ ‪َ .....‬ﻭ َﺗ َﻭ ﱠﻓ َﻧﺎ ُﻣ ْﺳﻠِﻣِﻳﻥَ { ﺍﻷﻋﺭﺍﻑ ‪۱۲٦‬‬‫} َﻭ َﻣﺎ َﺗﻧﻘِ ُﻡ ِﻣ ﱠﻧﺎ ﺇِﻻﱠ ﺃَﻥْ ﺁ َﻣ ﱠﻧﺎ ﺑِﺂ َﻳﺎ ِ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻫﻭ ﺣﻛﺎﻳﺔ ﻗﻭﻝ ﺑﻧﻲ ﺇﺳﺭﺍﺋﻳﻝ ﻋﻧﺩ ﻟﻘﺎء ﻋﺩﻭﻫﻡ ﻓﻲ ﺍﻟﺣﺭﺏ ﻓﻁﻠﺑﻭﺍ ﺍﻟﺻﺑﺭ ﻭ ﺍﻟﺛﺑﺎﺕ ﻭ ﺍﻟﻧﺻﺭﺓ‬
‫ﻭﻓﻲ ﺍﻷﻋﺭﺍﻑ ‪ :‬ﻫﻭ ﺣﻛﺎﻳﺔ ﻗﻭﻝ ﺍﻟﺳﺣﺭﺓ ﺑﻌﺩ ﺃﻥ ﺗﻭﻋﺩﻫﻡ ﻓﺭﻋﻭﻥ ﺑﺎﻟﻘﺗﻝ ﻓﻌﻠﻣﻭﺍ ﺃﻧﻬﻡ ﻣﺷﺭﻓﻭﻥ ﻋﻠﻰ ﺍﻟﻣﻭﺕ ﻓﺩﻋﻭﺍ‬
‫ﷲ ﺃﻥ ﻳﺗﻭﻓﺎﻫﻡ ﻣﺳﻠﻣﻳﻥ‬

‫ﷲ { ﺍﻟﺑﻘﺭﺓ‪۲٥۰‬‬ ‫ﺻ ْﺑﺭﺍً ‪.....‬۝ َﻓ َﻬ َﺯ ُﻣﻭﻫُﻡ ﺑِﺈِ ْﺫ ِﻥ ّ ِ‬ ‫)‪َ }(۲٥۰‬ﻗﺎﻟُﻭ ْﺍ َﺭ ﱠﺑ َﻧﺎ ﺃَ ْﻓ ِﺭ ْﻍ َﻋﻠَ ْﻳ َﻧﺎ َ‬
‫ﺍﺏ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ َﻭ ُﺣ ْﺳﻥَ‬ ‫ّ‬
‫ﺍﻏﻔ ِْﺭ َﻟ َﻧﺎ ُﺫ ُﻧﻭ َﺑ َﻧﺎ َﻭﺇِ ْﺳ َﺭﺍ َﻓ َﻧﺎ ﻓِﻲ ﺃَ ْﻣ ِﺭ َﻧﺎ‪.....‬۝ َﻓﺂ َﺗﺎ ُﻫ ُﻡ ﷲ ُ َﺛ َﻭ َ‬
‫} َﻭ َﻣﺎ َﻛﺎﻥَ َﻗ ْﻭﻟَ ُﻬ ْﻡ ﺇِﻻﱠ ﺃَﻥ َﻗﺎﻟُﻭ ْﺍ ﺭ ﱠﺑ َﻧﺎ ْ‬
‫ِﺏ ﺍ ْﻟ ُﻣ ْﺣﺳِ ﻧِﻳﻥَ { ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱٤۷‬‬ ‫ﷲُ ُﻳﺣ ﱡ‬ ‫ﺏ ﺍﻵﺧ َِﺭ ِﺓ َﻭ ّ‬ ‫َﺛ َﻭﺍ ِ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﻣﻥ ﻗﻭﻝ ﺑﻧﻲ ﺍﺳﺭﺍﺋﻳﻝ ﻓﻛﺎﻥ ﺃﻥ ﺑﺩﺃﻭﺍ ﺩﻋﺎءﻫﻡ ﺑﻁﻠﺏ ﺍﻟﺻﺑﺭ ﻭ ﺍﻟﺛﺑﺎﺕ ﻭ ﺍﻟﻧﺻﺭ ﻭ ﻟﻡ ﻳﻧﺳﺑﻭﺍ ﻷﻧﻔﺳﻬﻡ‬
‫ﺍﻟﺫﻧﻭﺏ ﻭ ﺍﻹﺳﺭﺍﻑ ﻓﻛﺎﻥ ﺟﺯﺍﺅﻫﻡ ﺃﻥ ﺗﻡ ﻟﻬﻡ ﺍﻟﻧﺻﺭ ﻭ ﻟﻛﻥ ﻟﻡ ﻳﺫﻛﺭ ﷲ ﺷﻳﺋﺎ ﻋﻥ ﺛﻭﺍﺑﻬﻡ ﻓﻲ ﺍﻵﺧﺭﺓ‬
‫ﺃﻣﺎ ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﻓﻘﺩ ﻗﺎﻟﻪ ﺍﻟﺭﺑﻳﻭﻥ ﻓﺑﺩﺃﻭﺍ ﺑﺎﻻﺳﺗﻐﻔﺎﺭ ﻭ ﺍﺗﻬﺎﻡ ﺃﻧﻔﺳﻬﻡ ﺑﺎﻹﺳﺭﺍﻑ ﻓﻛﺎﻥ ﺟﺯﺍﺅﻫﻡ ) َﻓﺂ َﺗﺎ ُﻫ ُﻡ ُّ‬
‫ﷲ‬
‫ﺏ ﺍﻵﺧ َِﺭﺓِ(‬ ‫ﺍﺏ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ َﻭ ُﺣ ْﺳﻥَ َﺛ َﻭﺍ ِ‬ ‫َﺛ َﻭ َ‬

‫ﺿ ٍﻝ َﻋ َﻠﻰ ﺍ ْﻟ َﻌﺎﻟَﻣِﻳﻥَ { ﺍﻟﺑﻘﺭﺓ‪۲٥۱‬‬ ‫ﷲ ُﺫﻭ َﻓ ْ‬ ‫ﺽ َﻭ َﻟـﻛِﻥﱠ ّ َ‬ ‫ﺕ ﺍﻷَ ْﺭ ُ‬ ‫)‪ .....}(۲٥۱‬ﻟﱠ َﻔ َ‬

‫ﺳ َﺩ ِ‬
‫ﷲ َﻛﺛِﻳﺭﺍً { ﺍﻟﺣﺞ ‪٤۰‬‬ ‫ﱠ‬
‫ﺍﺳ ُﻡ ِ‬ ‫ْ‬
‫ﺳﺎ ِﺟ ُﺩ ُﻳﺫ َﻛ ُﺭ ﻓِﻳ َﻬﺎ ْ‬ ‫ﺻﻠ َﻭﺍﺕٌ َﻭ َﻣ َ‬ ‫َ‬ ‫}‪ .....‬ﻟﱠ ُﻬ ﱢﺩ َﻣﺕْ َ‬
‫ﺻ َﻭﺍ ِﻣ ُﻊ َﻭﺑِ َﻳ ٌﻊ َﻭ َ‬
‫ﺳﺎ ِﺟﺩُ(ﻭﻫﻲ ﺃﻣﺎﻛﻥ ﺍﻟﻌﺑﺎﺩﺓ ﻓﻲ ﺍﻟﻣﻠﻝ ﺍﻟﻣﺧﺗﻠﻔﺔ ﻷﻥ ﻣﻌﻧﻰ ﺍﻵﻳﺔ ﻭ ﻟﻭﻻ‬ ‫ﺻﻠَ َﻭﺍﺕٌ َﻭ َﻣ َ‬ ‫ﺻ َﻭﺍ ِﻣ ُﻊ َﻭ ِﺑ َﻳ ٌﻊ َﻭ َ‬‫ﻓﻲ ﺍﻟﺣﺞ ‪ :‬ﻗﺎﻝ )ﻟﱠﻬُﺩﱢ َﻣﺕْ َ‬
‫ﺍﻟﺟﻬﺎﺩ ﻓﻲ ﺳﺑﻳﻝ ﷲ ﻋﻠﻰ ﻣﺭ ﺍﻟﻌﺻﻭﺭ ﻭ ﺩﻓﻊ ﷲ ﺍﻟﻅﺎﻟﻣﻳﻥ ﺑﺎﻟﻣﺅﻣﻧﻳﻥ ﻟﻬﺩﻣﺕ ﺃﻣﺎﻛﻥ ﺍﻟﻌﺑﺎﺩﺓ ﻓﻲ ﺍﻷﻣﻡ ﺍﻟﺳﺎﺑﻘﺔ ﻟﻬﺫﻩ ﺍﻷﻣﺔ‬
‫ﷲ(ﻭ ﻗﻭﻟﻪ )ﻟِ ُﻛﻝ ﱢ ﺃ ُ ﱠﻣ ٍﺔ َﺟ َﻌ ْﻠ َﻧﺎ َﻣ ْﻧ َ‬
‫ﺳ ًﻛﺎ ُﻫ ْﻡ َﻧﺎﺳِ ُﻛﻭﻩُ(‬ ‫ﺍﺳ َﻡ ﱠ ِ‬
‫ﺳﻛﺎ ً ﻟِ َﻳ ْﺫ ُﻛ ُﺭﻭﺍ ْ‬‫)ﻭﻟِ ُﻛﻝﱢ ﺃ ُ ﱠﻣ ٍﺔ َﺟ َﻌ ْﻠ َﻧﺎ َﻣﻧ َ‬
‫ﻭ ﻧﺎﺳﺏ ﺫﻟﻙ ﻗﻭﻟﻪ ﻓﻲ ﺍﻟﺳﻭﺭﺓ َ‬
‫ﻓﻧﺎﺳﺏ ﺫﻛﺭ ﻧﺳﻛﻬﻡ ﺍﻟﻣﺧﺗﻠﻔﺔ ﺫﻛﺭ ﺃﻣﺎﻛﻥ ﻋﺑﺎﺩﺗﻬﻡ‬

‫ﺽ{ ﺍﻟﺑﻘﺭﺓ‪۲٥۲‬‬ ‫ﺿ ُﻬ ْﻡ َﻋﻠَﻰ َﺑ ْﻌ ٍ‬ ‫ﺳﻝ ُ َﻓ ﱠ‬

‫ﺿ ْﻠ َﻧﺎ َﺑ ْﻌ َ‬ ‫ﺳﻠِﻳﻥَ ۝ ﺗِ ْﻠ َﻙ ﱡ‬
‫ﺍﻟﺭ ُ‬ ‫)‪َ .....}(۲٥۲‬ﻭﺇِ ﱠﻧ َﻙ ﻟَﻣِﻥَ ﺍ ْﻟ ُﻣ ْﺭ َ‬
‫ﷲ ُ ُﻳ ِﺭﻳ ُﺩ ُﻅ ْﻠﻣﺎ ً ﻟﱢ ْﻠ َﻌﺎﻟَﻣِﻳﻥَ { ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱۰۸‬‬ ‫}‪َ .....‬ﻭ َﻣﺎ ّ‬
‫ﷲ َﻭﺁ َﻳﺎﺗِ ِﻪ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ { ﺍﻟﺟﺎﺛﻳﺔ ‪٦‬‬ ‫ﱠ‬
‫ﺙ َﺑ ْﻌﺩَ ِ‬ ‫ﻱ َﺣﺩِﻳ ٍ‬ ‫}‪َ .....‬ﻓ ِﺑﺄ َ ﱢ‬
‫ﺳﻝُ(‬ ‫ﺳﻠِﻳﻥَ ( ﻟﻣﻧﺎﺳﺑﺔ ﻣﺎ ﺗﺑﻌﻬﺎ ﻣﺑﺎﺷﺭﺓ ﻣﻥ ﻗﻭﻟﻪ ﺗﻌﺎﻟﻰ ) ﺗِ ْﻠ َﻙ ﱡ‬
‫ﺍﻟﺭ ُ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:‬ﻗﺎﻝ ) َﻭﺇِ ﱠﻧ َﻙ ﻟَﻣِﻥَ ﺍ ْﻟ ُﻣ ْﺭ َ‬
‫ﺿﺕْ‬ ‫ﱠ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫ﱢ‬
‫ﷲ ُ ُﻳ ِﺭﻳ ُﺩ ﻅﻠﻣﺎ ً ﻟﻠ َﻌﺎﻟﻣِﻳﻥَ ( ﻷﻧﻪ ﺳﺑﻘﻬﺎ ﺫﻛﺭ ﺟﺯﺍء ) ﺍﻟﺫِﻳﻥَ ْ‬
‫ﺍﺳ َﻭﺩﱠ ﺕْ ُﻭ ُﺟﻭ ُﻫ ُﻬ ْﻡ ( ﻭ) ﺍﻟﺫِﻳﻥَ ﺍ ْﺑ َﻳ ﱠ‬ ‫ْ‬ ‫ُ‬ ‫ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪:‬ﻗﺎﻝ ) َﻭ َﻣﺎ ّ‬
‫ُﻭ ُﺟﻭ ُﻫ ُﻬ ْﻡ( ﻓﺑﻳﻥ ﺃﻧﻪ ﺳﺑﺣﺎﻧﻪ ﻻ ﻳﺭﻳﺩ ﺃﻥ ﻳﻅﻠﻡ ﺃﺣﺩﺍ ﻭ ﺇﻧﻣﺎ ﻫﻲ ﺃﻋﻣﺎﻟﻬﻡ‬
‫ﷲ َﻭﺁ َﻳﺎﺗِ ِﻪ ُﻳ ْﺅ ِﻣ ُﻧﻭﻥَ (ﻷﻧﻪ ﺳﺑﻘﻬﺎ ﺫﻛﺭ ﺍﻟﻌﺩﻳﺩ ﻣﻥ ﺁﻳﺎﺕ ﷲ ﺍﻟﻛﻭﻧﻳﺔ ﻭ ﺗﻛﺭﺭﺕ ﻛﻠﻣﺔ )‬ ‫ﺙ َﺑ ْﻌﺩَ ﱠ ِ‬ ‫ﻱ َﺣﺩِﻳ ٍ‬ ‫ﻓﻲ ﺍﻟﺟﺎﺛﻳﺔ ‪ :‬ﻗﺎﻝ ) َﻓ ِﺑﺄ َ ﱢ‬
‫ﺁﻳﺎﺕ ( ﺃﺭﺑﻊ ﻣﺭﺍﺕ‬

‫‪۸٥‬‬
 ‫ﺍﺳ َﺗ ْﻛ َﺑ ْﺭ ُﺗ ْﻡ َﻓ َﻔ ِﺭﻳ ًﻘﺎ َﻛ ﱠﺫ ْﺑ ُﺗ ْﻡ { ﺍﻟﺑﻘﺭﺓ‪۸۷‬‬ ‫ﺳﻭﻝ ٌ ﺑِ َﻣﺎ َﻻ َﺗ ْﻬ َﻭﻯ ﺃَ ْﻧﻔُ ُ‬
‫ﺳ ُﻛ ُﻡ ْ‬ ‫ﺳ ِﻝ‪ ......‬ﺃَ َﻓ ُﻛﻠﱠ َﻣﺎ َﺟﺎء ُﻛ ْﻡ َﺭ ُ‬ ‫)‪َ }(۲٥۳‬ﻭ َﻗ ﱠﻔ ْﻳ َﻧﺎ ﻣِﻥْ َﺑ ْﻌ ِﺩ ِﻩ ﺑِ ﱡ‬
‫ﺎﻟﺭ ُ‬
‫ﺷﺎء ﷲ ُ َﻣﺎ ﺍ ْﻗ َﺗ َﺗﻝ َ ﺍﻟﱠﺫِﻳﻥَ ﻣِﻥ َﺑ ْﻌ ِﺩﻫِﻡ ﱢﻣﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺟﺎء ْﺗ ُﻬ ُﻡ ﺍ ْﻟ َﺑ ﱢﻳ َﻧﺎﺕُ { ﺍﻟﺑﻘﺭﺓ ‪۲٥۳‬‬ ‫ّ‬ ‫ﺕ‪َ .....‬ﻭﻟَ ْﻭ َ‬ ‫ﺿ ُﻬ ْﻡ ﺩ ََﺭ َﺟﺎ ٍ‬‫} َﻭ َﺭ َﻓ َﻊ َﺑ ْﻌ َ‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫ّ‬ ‫َ‬ ‫َ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ : ۲٥۳‬ﺑﻌﺩ ﺫﻛﺭ ﺍﻗﺗﺗﺎﻝ ﺟﻳﺵ ﻁﺎﻟﻭﺕ ﻭ ﺟﻳﺵ ﺟﺎﻟﻭﺕ ﻧﺎﺳﺏ ﺃﻥ ﻳﺎﺗﻲ ﺑﻌﺩﻫﺎ) َﻭﻟ ْﻭ ﺷﺎء ﷲ ُ َﻣﺎ ﺍﻗﺗﺗﻝَ(‬

‫)‪(۲٥۳‬‬
‫ﷲ ُ {ﺍﻟﺑﻘﺭﺓ‪۲۱۳‬‬ ‫ﻑ ﻓِﻳ ِﻪ ﺇِﻻﱠ ﺍ ﱠﻟﺫِﻳﻥَ ﺃُﻭ ُﺗﻭﻩُ ﻣِﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺟﺎء ْﺗ ُﻬ ُﻡ ‪َ ...‬ﺑ ْﻐﻳﺎ ً َﺑ ْﻳ َﻧ ُﻬ ْﻡ َﻓ َﻬﺩَﻯ ّ‬ ‫ﺍﺧ َﺗ َﻠ َ‬
‫} َﻭ َﻣﺎ ْ‬
‫ﺍﺧ َﺗﻠَﻔُﻭ ْﺍ {ﺍﻟﺑﻘﺭﺓ‪۲٥۳‬‬ ‫ِﻥ ْ‬ ‫ﻛ‬
‫َ ِ‬ ‫ـ‬ ‫َ‬ ‫ﻟ‬‫ﻭ‬ ‫‪...‬‬ ‫ﻡ‬
‫ُُ‬‫ﻬ‬‫ﺗ‬‫ْ‬ ‫ﺎء‬ ‫ﺟ‬ ‫ﺎ‬‫ﻣ‬ ‫ﺩ‬‫ِ‬
‫ﱢ َْ َ َ‬‫ﻌ‬ ‫ﺑ‬ ‫ﻥ‬ ‫ﻣ‬ ‫ِﻡ‬
‫ﻫ‬ ‫ﺩ‬
‫ِ‬ ‫ﻌ‬
‫َْ‬‫ﺑ‬ ‫ِﻥ‬ ‫ﻣ‬ ‫ِﻳﻥَ‬‫ﺫ‬‫ﱠ‬ ‫ﻟ‬‫ﺍ‬ ‫َ‬ ‫ﻝ‬‫ﺗ‬‫َ‬ ‫َ‬
‫ﺗ‬ ‫ﻗ‬‫ْ‬ ‫ﺍ‬ ‫ﺎ‬‫ﻣ‬‫ُ َ‬ ‫ّ‬
‫ﷲ‬ ‫ﺎء‬ ‫ﺷ‬‫} َﻭﻟَ ْﻭ َ‬
‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫ّ‬
‫ﺳﻭﻝ َ َﺣﻕﱞ َﻭ َﺟﺎء ُﻫ ُﻡ‪َ ...‬ﻭﷲُ ﻻَ َﻳ ْﻬﺩِﻱ ﺍﻟﻘ ْﻭ َﻡ ﺍﻟﻅﺎﻟِﻣِﻳﻥَ { ﺁﻝ ﻋﻣﺭﺍﻥ‪۸٦‬‬ ‫ﺍﻟﺭ ُ‬ ‫َ‬
‫ﺷ ِﻬﺩُﻭ ْﺍ ﺃﻥﱠ ﱠ‬ ‫} َﻭ َ‬
‫ﺍﺏ َﻋﻅِ ﻳ ٌﻡ{ﺁﻝ ﻋﻣﺭﺍﻥ ‪۱۰٥‬‬ ‫ﺍﺧ َﺗ َﻠﻔُﻭ ْﺍ ﻣِﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺟﺎء ُﻫ ُﻡ‪َ ...‬ﻭﺃ ُ ْﻭﻟَـﺋِ َﻙ ﻟَ ُﻬ ْﻡ َﻋ َﺫ ٌ‬
‫}ﻭﻻَ َﺗ ُﻛﻭ ُﻧﻭ ْﺍ َﻛﺎﻟﱠﺫِﻳﻥَ َﺗ َﻔ ﱠﺭﻗُﻭ ْﺍ َﻭ ْ‬ ‫َ‬
‫َ‬
‫ﺳﻠﻁﺎﻧﺎ ً ﱡﻣﺑِﻳﻧﺎ ً {ﺍﻟﻧﺳﺎء‪۱٥۳‬‬ ‫ْ‬ ‫ﻭﺳﻰ ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ْ‬
‫} ﺛ ﱠﻡ ﺍ ﱠﺗ َﺧﺫﻭ ْﺍ ﺍﻟﻌ ِْﺟﻝ َ ﻣِﻥ َﺑ ْﻌ ِﺩ َﻣﺎ َﺟﺎء ْﺗ ُﻬ ُﻡ ‪ ...‬ﻓ َﻌﻔ ْﻭ َﻧﺎ َﻋﻥ ﺫﻟِ َﻙ َﻭﺁ َﺗ ْﻳ َﻧﺎ ُﻣ َ‬ ‫ُ‬ ‫ُ‬

‫ﺎﻋ ٌﺔ {ﺍﻟﺑﻘﺭﺓ‪۲٥٤‬‬ ‫ﺷ َﻔ َ‬ ‫)‪َ }(۲٥٤‬ﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ‪َ ....‬ﻳ ْﻭ ٌﻡ ﻻﱠ َﺑ ْﻳ ٌﻊ ﻓِﻳ ِﻪ َﻭﻻَ ُﺧﻠﱠ ٌﺔ َﻭﻻَ َ‬
‫َ‬ ‫َ‬ ‫} َﻭ‪ ....‬ﺃَ َﺣ َﺩ ُﻛ ُﻡ ﺍ ْﻟ َﻣ ْﻭﺕُ َﻓ َﻳﻘُﻭﻝ َ َﺭ ﱢﺏ ﻟَ ْﻭ َﻻ ﺃَ ﱠﺧ ْﺭ َﺗﻧِﻲ ﺇِﻟَﻰ ﺃَ َﺟ ٍﻝ َﻗ ِﺭﻳ ٍ‬
‫ﺏ َﻓﺄﺻﱠﺩﱠ ﻕَ َﻭﺃ ُﻛﻥ {ﺍﻟﻣﻧﺎﻓﻘﻭﻥ‪۱۰‬‬

‫)‪َ }(۲٥٤‬ﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ﺃَﻧﻔِ ُﻘﻭ ْﺍ ِﻣ ﱠﻣﺎ َﺭ َﺯ ْﻗ َﻧﺎ ُﻛﻡ ﻣِﻥْ َﻗ ْﺑ ِﻝ ﺃَﻥْ َﻳﺄْﺗ َِﻲ َﻳ ْﻭ ٌﻡ َﻻ َﺑ ْﻳ ٌﻊ ﻓِﻳ ِﻪ َﻭ َﻻ ُﺧﻠﱠ ٌﺔ َﻭﻻَ َ‬
‫ﺷ َﻔﺎ َﻋ ٌﺔ { ﺍﻟﺑﻘﺭﺓ‪۲٥٤‬‬
‫ﺻﻼَ َﺓ َﻭ ُﻳﻧﻔِﻘُﻭ ْﺍ ِﻣ ﱠﻣﺎ َﺭ َﺯ ْﻗ َﻧﺎ ُﻫ ْﻡ ﺳِ ّﺭﺍً َﻭ َﻋﻼﻧِ َﻳ ًﺔ ‪ِ .....‬ﺧﻼَﻝٌ{ ﺇﺑﺭﺍﻫﻳﻡ ‪۳۱‬‬ ‫ِﻱ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ُﻳﻘِﻳ ُﻣﻭ ْﺍ ﺍﻟ ﱠ‬ ‫}ﻗُﻝ ﻟﱢ ِﻌ َﺑﺎﺩ َ‬

‫ﺽ{ ﺍﻟﺑﻘﺭﺓ‪۲٥٥‬‬ ‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬ ‫ﺳ َﻣ َﺎﻭﺍ ِ‬ ‫)‪..... }(۲٥٥‬ﻻَ َﺗﺄْ ُﺧ ُﺫ ُﻩ ﺳِ َﻧ ٌﺔ َﻭﻻَ َﻧ ْﻭ ٌﻡ ﻟﱠ ُﻪ َﻣﺎ ﻓِﻲ ﺍﻟ ﱠ‬
‫َ‬
‫ﻧﺯﻝ َ ﺍﻟ ﱠﺗ ْﻭ َﺭﺍﺓ { ﺃﻝ ﻋﻣﺭﺍﻥ ‪۲‬‬ ‫َ‬ ‫ﱢ‬ ‫ﺎﺏ ِﺑﺎ ْﻟ َﺣﻕﱢ ُﻣ َ‬
‫ﺻﺩﱢ ﻗﺎ ً ﻟ َﻣﺎ َﺑﻳْﻥَ ﻳَﺩَ ْﻳ ِﻪ َﻭﺃ َ‬ ‫}‪.....‬۝ َﻧ ﱠﺯﻝ َ َﻋﻠَ ْﻳ َﻙ ﺍ ْﻟ ِﻛ َﺗ َ‬

‫ﺕ { ﺍﻟﺑﻘﺭﺓ‪۲٥٥‬‬ ‫ﺷﺎء َﻭﺳِ َﻊ ُﻛ ْﺭﺳِ ﱡﻳ ُﻪ ﺍﻟ ﱠ‬

‫ﺳ َﻣ َﺎﻭﺍ ِ‬ ‫ﺷ ْﻲءٍ ﻣﱢﻥْ ِﻋ ْﻠ ِﻣ ِﻪ ﺇِﻻﱠ ﺑِ َﻣﺎ َ‬‫)‪َ .....} (۲٥٥‬ﻭﻻَ ُﻳﺣِﻳ ُﻁﻭﻥَ ﺑِ َ‬
‫}‪َ .....‬ﻭ َﻻ ُﻳﺣِﻳ ُﻁﻭﻥَ ِﺑ ِﻪ ِﻋ ْﻠﻣﺎً{ ﻁﻪ ‪۱۱۰‬‬
‫ُ‬ ‫ْ‬ ‫ْ‬ ‫َ‬
‫ﺿﻰ َﻭﻫُﻡ ﻣﱢﻥْ ﺧﺷ َﻳﺗِ ِﻪ ُﻣﺷﻔِﻘﻭﻥَ { ﺍﻷﻧﺑﻳﺎء ‪۲۸‬‬ ‫ﺷ َﻔ ُﻌﻭﻥَ ﺇِ ﱠﻻ ﻟِ َﻣ ِﻥ ْ‬
‫ﺍﺭ َﺗ َ‬ ‫}‪َ .....‬ﻭ َﻻ َﻳ ْ‬
‫ﷲ ُﺗ ْﺭ َﺟ ُﻊ ﺍﻷ ُﻣﻭ ُﺭ{ ﺍﻟﺣﺞ ‪۷٦‬‬ ‫ﱠ‬
‫}‪َ .....‬ﻭﺇِﻟَﻰ ِ‬

‫ﺳﻣِﻳ ٌﻊ َﻋﻠِﻳ ٌﻡ{ ﺍﻟﺑﻘﺭﺓ‪۲٥٦‬‬ ‫ﺻﺎ َﻡ ﻟَ َﻬﺎ َﻭ ّ‬

‫ﷲُ َ‬ ‫ﺕ َﻭ ُﻳ ْﺅﻣِﻥ ّ ِ‬
‫ﺎہﻠﻟ ‪ .....‬ﻻَ ﺍﻧﻔِ َ‬ ‫)‪َ } (۲٥٦‬ﻓﻣَﻥْ َﻳ ْﻛ ُﻔ ْﺭ ِﺑ ﱠ‬
‫ﺎﻟﻁﺎ ُﻏﻭ ِ‬
‫ﻭﺭ{ ﻟﻘﻣﺎﻥ ‪۲۲‬‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫ﱠ‬ ‫َ‬ ‫ﱠ‬ ‫َ‬
‫} َﻭ َﻣﻥ ُﻳ ْﺳﻠِ ْﻡ َﻭ ْﺟ َﻬ ُﻪ ﺇِﻟﻰ ِ‬
‫ﷲ َﻋﺎﻗِ َﺑﺔ ﺍﻷ ُﻣ ِ‬‫ﷲ َﻭﻫ َُﻭ ُﻣ ْﺣﺳِ ﻥٌ ‪َ .....‬ﻭﺇِﻟﻰ ِ‬
‫ﺻﺎ َﻡ ﻟَ َﻬﺎ( ﻷﻧﻪ ﺫﻛﺭ ﻓﻳﻬﺎ ﺍﻟﻛﻔﺭ ﺑﺎﻟﻁﺎﻏﻭﺕ ﻭ ﺍﻟﺫﻱ ﻳﻛﻔﺭ ﺑﺎﻟﻁﺎﻏﻭﺕ ﻗﺩ ﻳﻠﺣﻘﻪ ﺍﻷﺫﻯ ﻭ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺯﺍﺩ ﻗﻭﻟﻪ )ﻻَ ﺍﻧﻔِ َ‬
‫َ‬
‫ِﺻﺎ َﻡ ﻟ َﻬﺎ( ﻣﺑﺎﻟﻐﺔ ﻓﻲ ﺣﻔﻅ ﻣﻥ ﻳﺳﺗﻣﺳﻙ‬ ‫َ‬
‫ﺍﻟﻌﻧﺕ‪ ،‬ﻓﺈﻥ ﺍﻟﻁﺎﻏﻭﺕ ﻫﻭ ﺍﻟﻣﺑﺎﻟﻎ ﻓﻲ ﺍﻟﻁﻐﻳﺎﻥ ﻭ ﺍﻟﺗﻌﺩﻱ ‪ ،‬ﻟﺫﻟﻙ ﻗﺎﻝ )ﻻ ﺍﻧﻔ َ‬
‫‪۱‬‬
‫ﺑﻬﺎ‬ ‫‪F48‬‬

‫‪ ۱‬ﻋﻠﻰ ﻁﺭﻳﻕ ﺍﻟﺗﻔﺳﻳﺭ ﺍﻟﺑﻳﺎﻧﻲ ﺝ‪ ۲‬ﺹ ‪۲٤٤‬‬

‫‪۸٦‬‬
۸۷
۸۸
 ‫)‪َ }(۲٥۹‬ﻗﺎﻝ َ َﻛ ْﻡ ﻟَﺑِ ْﺛﺕَ َﻗﺎﻝ َ ﻟَﺑِ ْﺛﺕُ ‪َ .....‬ﻗﺎﻝَ َﺑﻝ ﻟﱠﺑِ ْﺛﺕَ ِﻣ َﺋ َﺔ َﻋ ٍﺎﻡ{ ﺍﻟﺑﻘﺭﺓ‪۲٥۹‬‬
‫} َﻗﺎﻝ َ َﻗﺎﺋِﻝ ٌ ﱢﻣ ْﻧ ُﻬ ْﻡ َﻛ ْﻡ ﻟَ ِﺑ ْﺛ ُﺗ ْﻡ َﻗﺎﻟُﻭﺍ ﻟَ ِﺑ ْﺛ َﻧﺎ ‪َ .....‬ﻗﺎﻟُﻭﺍ َﺭ ﱡﺑ ُﻛ ْﻡ ﺃَ ْﻋﻠَ ُﻡ ِﺑ َﻣﺎ َﻟ ِﺑ ْﺛ ُﺗ ْﻡ ﻓﺎ ْﺑ َﻌﺛﻭﺍ { ﺍﻟﻛﻬﻑ‪۱۹‬‬
‫ُ‬ ‫َ‬
‫ﺎﺳﺄ َ ْﻝ ﺍ ْﻟ َﻌﺎﺩﱢﻳﻥَ {ﺍﻟﻣﺅﻣﻧﻭﻥ ‪۱۱۳‬‬ ‫ﺽ َﻋ َﺩﺩَ ﺳِ ﻧِﻳﻥَ ۝ َﻗﺎﻟُﻭﺍ ﻟَ ِﺑ ْﺛ َﻧﺎ ‪َ .....‬ﻓ ْ‬ ‫} َﻗﺎﻝ َ َﻛ ْﻡ ﻟَ ِﺑ ْﺛ ُﺗ ْﻡ ﻓِﻲ ْﺍﻷَ ْﺭ ِ‬

‫‪۸۹‬‬
 ‫ﺳﻧ ُﺑﻠَ ٍﺔ ﱢﻣ َﺋ ُﺔ َﺣ ﱠﺑﺔٍ{ ﺍﻟﺑﻘﺭﺓ‪۲٦۱‬‬‫ﺎﺑﻝ َ ﻓِﻲ ُﻛﻝ ﱢ ُ‬ ‫ﺳ َﻧ ِ‬
‫ﺳ ْﺑ َﻊ َ‬ ‫)‪ }(۲٦۲,۲٦۱‬ﱠﻣ َﺛﻝ ُ ‪َ .....‬ﻛ َﻣ َﺛ ِﻝ َﺣ ﱠﺑ ٍﺔ ﺃَﻧ َﺑ َﺗﺕْ َ‬
‫}‪ُ .....‬ﺛ ﱠﻡ ﻻَ ُﻳ ْﺗﺑِﻌُﻭﻥَ َﻣﺎ ﺃَﻧ َﻔﻘُﻭﺍ ُ َﻣ ّﻧﺎ ً َﻭﻻَ ﺃَ ًﺫﻯ ﻟﱠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۲٦۲‬‬

‫ﺻﺎﻟِﺣﺎ ً َﻓ َﻠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{...‬ﺍﻟﺑﻘﺭﺓ‪٦۲‬‬ ‫ﺎﺑﺋِﻳﻥَ ﻣَﻥْ ﺁﻣَﻥَ ﱠ ِ‬

‫ﺎہﻠﻟ َﻭﺍ ْﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ َﻭ َﻋ ِﻣﻝ َ َ‬ ‫ﺍﻟﺻ ِ‬‫)‪َ }(۲٦۲‬ﻭ ﱠ‬
‫َ‬ ‫َ‬ ‫َ‬
‫ ﻭَﺟْﻬَﻪُ ہﻠﻟ َﻭﻫ َُﻭ ُﻣ ْﺣﺳِ ﻥٌ ﻓﻠ ُﻪ ﺃ ْﺟ ُﺭﻩُ ِﻋ ْﻧﺩَ َﺭ ﱢﺑ ِﻪ ‪ { ....‬ﺍﻟﺑﻘﺭﺓ‪۱۱۲‬‬ ‫ِ ِ‬‫ﱠ‬ ‫َ‬ ‫} َﻠﻰٰ ﻣَﻥْ ﺃَﺳْﻠَﻡ‬
‫} ُﺛ ﱠﻡ ﻻَ ُﻳ ْﺗ ِﺑﻌُﻭﻥَ َﻣﺎ ﺃَﻧ َﻔﻘُﻭﺍ ُ َﻣ ّﻧﺎ ً َﻭﻻَ ﺃَ ًﺫﻯ ﻟﱠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲٦۲‬‬
‫ﺎﺭ ﺳِ ّﺭﺍً َﻭ َﻋﻼَﻧِ َﻳ ًﺔ َﻓﻠَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{....‬ﺍﻟﺑﻘﺭﺓ‪۲۷٤‬‬ ‫} ﺑِﺎﻟﻠﱠ ْﻳ ِﻝ َﻭﺍﻟ ﱠﻧ َﻬ ِ‬
‫ﺍﻟﺯ َﻛﺎ َﺓ ﻟَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲۷۷‬‬ ‫ﺻﻼَ َﺓ َﻭﺁ َﺗ ُﻭ ْﺍ ﱠ‬‫} َﻭﺃَ َﻗﺎ ُﻣﻭ ْﺍ ﺍﻟ ﱠ‬

‫ﺷ ْﻲءٍ ﱢﻣ ﱠﻣﺎ َﻛ َ‬
‫ﺳ ُﺑﻭ ْﺍ{ ﺍﻟﺑﻘﺭﺓ‪۲٦٤‬‬ ‫ﺻ ْﻠﺩﺍً ‪َ .....‬ﻋﻠَﻰ َ‬ ‫ﺻﺎ َﺑ ُﻪ َﻭﺍﺑِﻝ ٌ َﻓ َﺗ َﺭ َﻛ ُﻪ َ‬‫ﺍﺏ َﻓﺄ َ َ‬ ‫ﺻ ْﻔ َﻭ ٍ‬
‫ﺍﻥ َﻋ َﻠ ْﻳ ِﻪ ُﺗ َﺭ ٌ‬ ‫)‪َ }(۲٦٤‬ﻛ َﻣ َﺛ ِﻝ َ‬
‫ﺷ ْﻲءٍ {ﺇﺑﺭﺍﻫﻳﻡ ‪۱۸‬‬ ‫ﺳ ُﺑﻭ ْﺍ َﻋﻠَﻰ َ‬ ‫ﺍﻟﺭﻳ ُﺢ ﻓِﻲ َﻳ ْﻭ ٍﻡ َﻋﺎﺻِ ﻑٍ ‪ِ ....‬ﻣ ﱠﻣﺎ َﻛ َ‬ ‫ﺷ َﺗ ﱠﺩﺕْ ِﺑ ِﻪ ﱢ‬‫} ﺃَ ْﻋ َﻣﺎﻟُ ُﻬ ْﻡ َﻛ َﺭ َﻣﺎ ٍﺩ ﺍ ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺿﺭﺏ ﻣﺛﻼ ﻟﻣﺎ ﻳﻧﻔﻘﻪ ﺍﻟﻣﺭﺍﺋﻲ ﺑﺎﻟﺣﺟﺭ ﺍﻷﻣﻠﺱ ﺍﻟﺫﻱ ﻏﺳﻠﻪ ﺍﻟﻣﻁﺭ ﺍﻟﺷﺩﻳﺩ ﻓﻠﻡ ﻳﺑﻕ ﻋﻠﻳﻪ ﺷﻲء ﻓﻘﺩﻡ ) َﻋﻠَﻰ‬
‫َ‬
‫ﺷ ْﻲءٍ (‬
‫ﺳ ُﺑﻭ ْﺍ( ‪۱‬‬ ‫َ‬
‫ﻛ‬
‫ﱠ َ‬ ‫ﺎ‬ ‫ﻣ‬ ‫ﻣ‬
‫ِ‬
‫‪F 49‬‬ ‫)‬ ‫ﻓﻘﺩﻡ‬ ‫ﻛﺳﺑﻬﻡ‬ ‫ﻣﻥ‬ ‫ﻫﻲ‬ ‫ﺍﻟﺗﻲ‬ ‫ﺍﻟﻛﻔﺎﺭ‬ ‫ﻷﻋﻣﺎﻝ‬ ‫ﻣﺛﻼ‬ ‫ﺿﺭﺏ‬ ‫‪:‬‬ ‫ﺇﺑﺭﺍﻫﻳﻡ‬ ‫ﻓﻲ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻔﺎﻅ ﺹ ‪۹۱‬‬

‫‪۹۰‬‬
۹۱
۹۲
 ‫ﺏ َﺗ ْﺟ ِﺭﻱ ﻣِﻥ َﺗ ْﺣﺗِ َﻬﺎ ﺍﻷَ ْﻧ َﻬﺎ ُﺭ {ﺍﻟﺑﻘﺭﺓ‪۲٦٦‬‬ ‫ِﻳﻝ َﻭﺃَ ْﻋ َﻧﺎ ٍ‬ ‫)‪}(۲٦٦‬ﺃَ َﻳ َﻭ ﱡﺩ ﺃَ َﺣ ُﺩ ُﻛ ْﻡ ﺃَﻥ َﺗ ُﻛﻭﻥَ ﻟَ ُﻪ َﺟ ﱠﻧ ٌﺔ ‪ ...‬ﱠﻧﺧ ٍ‬
‫ﺷ َﺗﺑِﻬﺎ ً {ﺍﻷﻧﻌﺎﻡ‪۹۹‬‬ ‫ﺍﻟﺭﻣﱠﺎﻥَ ُﻣ ْ‬
‫ﺍﻟﺯ ْﻳ ُﺗﻭﻥَ َﻭ ﱡ‬ ‫ﺏ َﻭ ﱠ‬ ‫ﺕ ‪ ...‬ﺃَ ْﻋ َﻧﺎ ٍ‬ ‫} َﻭﻣِﻥَ ﺍﻟ ﱠﻧ ْﺧ ِﻝ ﻣِﻥ َﻁ ْﻠ ِﻌ َﻬﺎ ِﻗ ْﻧ َﻭﺍﻥٌ َﺩﺍﻧِ َﻳ ٌﺔ َﻭ َﺟ ﱠﻧﺎ ٍ‬
‫ﺍﻥ{ﺍﻟﺭﻋﺩ‪٤‬‬ ‫ﺏ َﻭ َﺯ ْﺭ ٌﻉ َﻭ َﻧﺧِﻳﻝ ٌ ﺻِ ْﻧ َﻭﺍﻥٌ َﻭ َﻏ ْﻳ ُﺭ ﺻِ ْﻧ َﻭ ٍ‬ ‫َ‬
‫ﺎﻭ َﺭﺍﺕٌ َﻭ َﺟ ﱠﻧﺎﺕٌ ‪ ...‬ﺃ ْﻋ َﻧﺎ ٍ‬ ‫ﺽ ﻗ َِﻁ ٌﻊ ﱡﻣ َﺗ َﺟ ِ‬ ‫} َﻭﻓِﻲ ﺍﻷَ ْﺭ ِ‬
‫ﺎﺭ ﺧِﻼﻟَ َﻬﺎ َﺗ ْﻔ ِﺟﻳﺭﺍً {ﺍﻹﺳﺭﺍء‪۹۱‬‬ ‫ﺏ َﻓ ُﺗ َﻔ ﱢﺟ َﺭ ﺍﻷَ ْﻧ َﻬ َ‬ ‫}ﺃَ ْﻭ َﺗ ُﻛﻭﻥَ ﻟَ َﻙ َﺟ ﱠﻧ ٌﺔ ‪ ...‬ﱠﻧﺧ ٍ‬
‫ِﻳﻝ َﻭ ِﻋ َﻧ ٍ‬
‫ْ‬ ‫َ‬
‫ﺏ َﻭ َﺣﻔﻔ َﻧﺎ ُﻫ َﻣﺎ ِﺑ َﻧ ْﺧ ٍﻝ َﻭ َﺟ َﻌ ْﻠ َﻧﺎ َﺑ ْﻳ َﻧ ُﻬ َﻣﺎ َﺯ ْﺭﻋﺎ ً {ﺍﻟﻛﻬﻑ‪۳۲‬‬ ‫} ﱠﺭ ُﺟﻠَ ْﻳ ِﻥ َﺟ َﻌ ْﻠ َﻧﺎ ِﻷَ َﺣ ِﺩ ِﻫ َﻣﺎ َﺟ ﱠﻧ َﺗ ْﻳ ِﻥ ‪ ...‬ﺃ ْﻋ َﻧﺎ ٍ‬
‫َ‬
‫ِﻳﺭﺓٌ َﻭ ِﻣ ْﻧ َﻬﺎ َﺗﺄْ ُﻛﻠُﻭﻥَ {ﺍﻟﻣﺅﻣﻧﻭﻥ‪۱۹‬‬ ‫ﺏ ﻟﱠ ُﻛ ْﻡ ﻓِﻳ َﻬﺎ َﻓ َﻭﺍ ِﻛ ُﻪ َﻛﺛ َ‬ ‫ِﻳﻝ َﻭﺃَ ْﻋ َﻧﺎ ٍ‬‫ﺕ ‪ ...‬ﱠﻧﺧ ٍ‬ ‫ﺷﺄْ َﻧﺎ ﻟَ ُﻛﻡ ِﺑ ِﻪ َﺟ ﱠﻧﺎ ٍ‬ ‫} َﻓﺄَﻧ َ‬
‫ﻭﻥ {ﻳﺱ‪۳٤‬‬ ‫ْ‬
‫ﺏ َﻭﻓ ﱠﺟ ْﺭ َﻧﺎ ﻓِﻳ َﻬﺎ ﻣِﻥْ ﺍﻟ ُﻌ ُﻳ ِ‬ ‫َ‬ ‫َ‬
‫ِﻳﻝ َﻭﺃ ْﻋ َﻧﺎ ٍ‬
‫ﺕ ‪ ...‬ﱠﻧﺧ ٍ‬ ‫ْ‬
‫} َﻭ َﺟ َﻌﻠ َﻧﺎ ﻓِﻳ َﻬﺎ َﺟ ﱠﻧﺎ ٍ‬
‫ﻳﺗﻘﺩﻡ ﺫﻛﺭ ﺍﻟﻧﺧﻳﻝ ﻋﻠﻰ ﺫﻛﺭ ﺍﻷﻋﻧﺎﺏ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻛﺭﻳﻡ ﻣﺎﻋﺩﺍ ﻣﻭﺿﻌﻳﻥ‪:‬‬
‫ﻓﻲ ﺍﻟﺭﻋﺩ‪ :‬ﺣﻳﺙ ﺗﺗﻧﺎﻭﻝ ﺍﻵﻳﺔ ﺗﺟﺎﻭﺭ ﺍﻟﻧﺑﺎﺗﺎﺕ ﻭ ﺍﺧﺗﻼﻓﻬﺎ ﻓﻲ ﺍﻟﻁﻌﻡ ﻓﺑﺩﺃ ﺑﺫﻛﺭ ﺟﻧﺎﺕ ﺍﻷﻋﻧﺎﺏ ﻭﻫﻲ ﻗﻁﻊ ﻣﺗﺟﺎﻭﺭﺓ ﻣﻥ‬
‫ﺍﻟﺑﺳﺎﺗﻳﻥ ‪،‬ﺛﻡ ﺫﻛﺭ ﻣﺎ ﻫﻭ ﺃﻗﺭﺏ ﺗﺟﺎﻭﺭﺍ ﻭﻫﻭ ﺍﻟﺯﺭﻉ ﻓﻲ ﺍﻟﺣﻘﻝ ﺍﻟﻭﺍﺣﺩ ﺃﻭ ﺍﻟﺣﻘﻭﻝ ﺍﻟﻣﺗﻘﺎﺭﺑﺔ ‪،‬ﺛﻡ ﺫﻛﺭ ﺍﻟﻧﺧﻳﻝ ﻭ ﺍﻟﺫﻱ ﻳﻛﻭﻥ‬
‫ﻣﻧﻪ ﺻﻧﻭﺍﻥ ﻭ ﻏﻳﺭ ﺻﻧﻭﺍﻥ ‪ ،‬ﻭ ﺍﻟﺻﻧﻭﺍﻥ ﻫﻭ ﺍﻟﻔﺳﺎﺋﻝ ﺍﻟﻣﺗﻌﺩﺩﺓ ﺍﻟﺗﻲ ﺗﺧﺭﺝ ﻣﻥ ﺃﺻﻝ ﻭﺍﺣﺩ ﻭ ﻫﺫﻩ ﻫﻲ ﺃﻗﺭﺏ ﺍﻟﻣﺫﻛﻭﺭﺍﺕ‬
‫‪۱‬‬
‫‪F 50‬‬‫ﻓﻲ ﺍﻵﻳﺔ ﺗﺟﺎﻭﺭﺍ ‪ ،‬ﻓﺭﺗﺑﻬﻡ ﺑﺣﺳﺏ ﺷﺩﺓ ﺍﻟﺗﺟﺎﻭﺭ‬
‫ﻭﻓﻲ ﺍﻟﻛﻬﻑ ‪ :‬ﻓﻲ ﻗﺻﺔ ﺻﺎﺣﺏ ﺍﻟﺟﻧﺗﻳﻥ ‪ ،‬ﻭ ﺍﻟﺳﻳﺎﻕ ﻳﻧﻘﻝ ﻟﻧﺎ ﻫﻳﺋﺗﻬﻣﺎ ﻓﻘﺩ ﻛﺎﻧﺗﺎ ﻣﻥ ﺃﻋﻧﺎﺏ ‪ ،‬ﻭ ﻟﺷﺩﺓ ﺣﺭﺹ ﺍﻟﺭﺟﻝ ﻋﻠﻰ‬
‫ﺟﻧﺗﻳﻪ ﺟﻌﻝ ﻟﻬﻣﺎ ﺣﺎﻓﺔ ﻭ ﺳﻭﺭﺍ ﻣﻥ ﺍﻟﻧﺧﻝ ﻟﻳﺣﻣﻳﻬﻣﺎ ‪ ،‬ﻓﻘﺩﻡ ﺫﻛﺭ ﺍﻷﻫﻡ ﻫﻭ ﺍﻷﻋﻧﺎﺏ ﺛﻡ ﺫﻛﺭ ﻣﺎ ﻛﺎﻥ ﻳﺣﻭﻁﻪ ﻣﻥ ﺍﻟﻧﺧﻝ‬
‫ﺃﻣﺎ ﺁﻳﺔ ﺍﻷﻧﻌﺎﻡ ‪ :‬ﻓﻘﺩ ﺗﻘﺩﻡ ﻓﻳﻬﺎ ﺫﻛﺭ ﺍﻟﻧﺧﻝ ﻋﻠﻰ ﺫﻛﺭ ﺍﻷﻋﻧﺎﺏ ﻛﺳﺎﺋﺭ ﺍﻟﻘﺭﺁﻥ ﻓﻘﺩ ﻗﺎﻝ ) َﻭﻣِﻥَ ﺍﻟ ﱠﻧ ْﺧ ِﻝ ﻣِﻥ َﻁ ْﻠ ِﻌ َﻬﺎ ﻗِ ْﻧ َﻭﺍﻥٌ َﺩﺍﻧِ َﻳ ٌﺔ‬
‫ﺏ(‬ ‫ﺕ ﻣﻥ ﺃَ ْﻋ َﻧﺎ ٍ‬ ‫)ﻭ َﺟ ﱠﻧﺎ ٍ‬ ‫(ﺛﻡ ﻗﺎﻝ َ‬

‫)‪َ } (۲٦٦‬ﻛ َﺫﻟِ َﻙ ‪ .....‬ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ َﺗ َﻔ ﱠﻛﺭُﻭﻥَ ۝ ﻓِﻲ ﺍﻟ ﱡﺩ ْﻧ َﻳﺎ َﻭﺍﻵﺧ َِﺭﺓِ{ ﺍﻟﺑﻘﺭﺓ‪۲۱۹‬‬
‫ﺳ ْﺑ ُﺗ ْﻡ{ ﺍﻟﺑﻘﺭﺓ ‪۲٦٦‬‬
‫ﺕ َﻣﺎ َﻛ َ‬ ‫} َﻛ َﺫﻟِﻙَ‪ .....‬ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ َﺗ َﻔ ﱠﻛﺭُﻭﻥَ ۝ َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠ ِﺫﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ﺃَﻧﻔِﻘُﻭ ْﺍ ﻣِﻥ َﻁ ﱢﻳ َﺑﺎ ِ‬
‫ﺷ ُﺔ ﻓِﻲ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ{ ﺍﻟﻧﻭﺭ‪۱۸‬‬ ‫ﷲُ َﻋﻠِﻳ ٌﻡ َﺣﻛِﻳ ٌﻡ۝ﺇِﻥﱠ ﺍﻟﱠﺫِﻳﻥَ ُﻳ ِﺣﺑﱡﻭﻥَ ﺃَﻥ َﺗﺷِ َ‬
‫ﻳﻊ ﺍ ْﻟ َﻔﺎ ِﺣ َ‬ ‫} َﻭ‪َ .....‬ﻭ ﱠ‬
‫ْ‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ﱠ‬
‫} َﻛ َﺫﻟِ َﻙ ‪َ .....‬ﻭﷲُ َﻋﻠِﻳ ٌﻡ َﺣﻛِﻳ ٌﻡ۝ َﻭﺇِﺫﺍ َﺑﻠَ َﻎ ْﺍﻷﻁﻔﺎﻝ ُ ﻣِﻧ ُﻛ ُﻡ ﺍ ْﻟ ُﺣﻠ ُ َﻡ ﻓ ْﻠ َﻳ ْﺳ َﺗﺄ ِﺫ ُﻧﻭﺍ{ ﺍﻟﻧﻭﺭ ‪٥۸‬‬
‫ﺳﻭﻟِﻪِ{ ﺍﻟﻧﻭﺭ ‪٦۱‬‬ ‫ﺎہﻠﻟ َﻭ َﺭ ُ‬‫} َﻛ َﺫﻟِ َﻙ ‪ .....‬ﻟَ َﻌﻠﱠ ُﻛ ْﻡ َﺗ ْﻌﻘِﻠُﻭﻥ۝ ﺇِ ﱠﻧ َﻣﺎ ﺍ ْﻟ ُﻣ ْﺅ ِﻣ ُﻧﻭﻥَ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ﱠ ِ‬

‫ﺷﺎ ُء َﻭ َﻣﻥ ُﻳ ْﺅﺕَ ﺍ ْﻟ ِﺣ ْﻛ َﻣ َﺔ َﻓ َﻘﺩْ ﺃُﻭﺗ َِﻲ َﺧ ْﻳﺭﺍً َﻛﺛِﻳﺭﺍً َﻭ َﻣﺎ َﻳ ﱠﺫ ﱠﻛ ُﺭ ﺇِﻻﱠ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲٦۹‬‬ ‫)‪ُ }(۲٦۹‬ﻳﺅﺗِﻲ ﺍ ْﻟ ِﺣ ْﻛ َﻣ َﺔ َﻣﻥ َﻳ َ‬
‫ﺍﻟﺭﺍﺳِ ُﺧﻭﻥَ ﻓِﻲ ﺍ ْﻟ ِﻌ ْﻠ ِﻡ َﻳﻘُﻭﻟُﻭﻥَ ﺁ َﻣ ﱠﻧﺎ ِﺑ ِﻪ ُﻛﻝ ﱞ ﻣﱢﻥْ ﻋِﻧ ِﺩ َﺭ ﱢﺑ َﻧﺎ َﻭ َﻣﺎ َﻳ ﱠﺫ ﱠﻛ ُﺭ ﺇِﻻﱠ ‪{....‬ﺁﻝ ﻋﻣﺭﺍﻥ‪۷‬‬ ‫} َﻭ ﱠ‬
‫َ‬ ‫َ‬ ‫ْ‬
‫ﻧﺯﻝ َ ﺇِﻟ ْﻳ َﻙ ﻣِﻥ َﺭ ﱢﺑ َﻙ ﺍﻟ َﺣﻕﱡ َﻛﻣَﻥْ ﻫ َُﻭ ﺃ ْﻋ َﻣﻰ ﺇِ ﱠﻧ َﻣﺎ َﻳ َﺗﺫ ﱠﻛ ُﺭ ‪{ ....‬ﺍﻟﺭﻋﺩ‪۱۹‬‬ ‫َ‬ ‫}ﺃَ َﻓ َﻣﻥ َﻳ ْﻌﻠ ُﻡ ﺃ ﱠﻧ َﻣﺎ ﺃ ِ‬
‫ُ‬ ‫َ‬ ‫َ‬
‫ﺣ ٌﺩ َﻭﻟِ َﻳ ﱠﺫ ﱠﻛ َﺭ ‪{ ....‬ﺇﺑﺭﺍﻫﻳﻡ‪٥۲‬‬ ‫ﺎﺱ َﻭﻟِ ُﻳﻧ َﺫ ُﺭﻭ ْﺍ ِﺑ ِﻪ َﻭﻟِ َﻳ ْﻌﻠَ ُﻣﻭ ْﺍ ﺃَ ﱠﻧ َﻣﺎ ﻫ َُﻭ ﺇِﻟَـ ٌﻪ َﻭﺍ ِ‬ ‫}ﻫَـ َﺫﺍ َﺑﻼَ ٌﻍ ﻟﱢﻠ ﱠﻧ ِ‬
‫َ‬
‫ﺎﺭ ٌﻙ ﻟ َﻳ ﱠﺩ ﱠﺑ ُﺭﻭﺍ ﺁ َﻳﺎﺗِ ِﻪ َﻭﻟِ َﻳ َﺗﺫ ﱠﻛ َﺭ ‪{ ....‬ﺹ‪۲۹‬‬ ‫ﱢ‬ ‫ﻧﺯ ْﻟ َﻧﺎﻩُ ﺇِﻟَ ْﻳ َﻙ ُﻣ َﺑ َ‬‫ﺎﺏ ﺃَ َ‬
‫} ِﻛ َﺗ ٌ‬
‫} َﻭ َﻳ ْﺭ ُﺟﻭ َﺭ ْﺣ َﻣ َﺔ َﺭ ﱢﺑ ِﻪ ﻗُﻝْ َﻫﻝْ َﻳ ْﺳ َﺗ ِﻭﻱ ﺍﻟﱠﺫِﻳﻥَ َﻳ ْﻌﻠَﻣُﻭﻥَ َﻭﺍﻟﱠﺫِﻳﻥَ َﻻ َﻳ ْﻌﻠَﻣُﻭﻥَ ﺇِ ﱠﻧ َﻣﺎ َﻳ َﺗ َﺫ ﱠﻛ ُﺭ ‪{ ....‬ﺍﻟﺯﻣﺭ‪۹‬‬

‫‪ ۱‬ﺍﻧﻅﺭ ﻋﻠﻰ ﻁﺭﻳﻕ ﺍﻟﺗﻔﺳﻳﺭ ﺍﻟﺑﻳﺎﻧﻲ ﺝ‪ ۲‬ﺹ ‪۱۲۳‬‬

‫‪۹۳‬‬
 ‫)‪َ } (۲۷۱‬ﻭﺇِﻥ ُﺗ ْﺧﻔُﻭﻫَﺎ َﻭ ُﺗ ْﺅ ُﺗﻭﻫَﺎ ﺍ ْﻟﻔُ َﻘ َﺭﺍء َﻓ ُﻬ َﻭ َﺧ ْﻳ ٌﺭ ﻟﱡ ُﻛ ْﻡ َﻭ ‪ ....‬ﱢﻣﻥ ‪ {.....‬ﺍﻟﺑﻘﺭﺓ‪۲۷۱‬‬
‫}ﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ﺇَﻥ َﺗ ﱠﺗﻘُﻭ ْﺍ ّ َ‬
‫ﷲ َﻳ ْﺟ َﻌﻝ ﻟﱠ ُﻛ ْﻡ ُﻓ ْﺭ َﻗﺎﻧﺎ ً َﻭ‪َ ....×....‬ﻭ َﻳ ْﻐﻔ ِْﺭ ﻟَ ُﻛ ْﻡ{ ﺍﻷﻧﻔﺎﻝ ‪۲۹‬‬ ‫ِ‬
‫ﺳﻰ َﺭ ﱡﺑ ُﻛ ْﻡ ﺃَﻥ ‪َ .....×....‬ﻭﻳُﺩْ ِﺧﻠَ ُﻛ ْﻡ َﺟ ﱠﻧﺎﺕٍ{ ﺍﻟﺗﺣﺭﻳﻡ ‪۸‬‬ ‫ﺻﻭﺣﺎ ً َﻋ َ‬ ‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ُﺗﻭ ُﺑﻭﺍ ﺇِﻟَﻰ ﱠ ِ‬
‫ﷲ َﺗ ْﻭ َﺑ ًﺔ ﱠﻧ ُ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻟﺻﺩﻗﺎﺕ ﻭ ﺍﻟﺗﻲ ﻳﻛﻔﺭ ﷲ ﺑﻬﺎ ﺑﻌﺽ ﺍﻟﺫﻧﻭﺏ ﻓﻘﺎﻝ ) َﻭ ُﻳ َﻛ ﱢﻔ ُﺭ َﻋﻧ ُﻛﻡ ﱢﻣﻥ َ‬
‫ﺳ ﱢﻳ َﺋﺎﺗِ ُﻛ ْﻡ(‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻷﻧﻔﺎﻝ ﻭ ﺍﻟﺗﺣﺭﻳﻡ ﻓﺎﻟﺳﻳﺎﻕ ﻋﻥ ﺍﻟﺗﻘﻭﻯ ﻭ ﺍﻟﺗﻭﺑﺔ ﻭ ﺍﻟﻠﺗﺎﻥ ﻳﻛﻔﺭ ﷲ ﺑﻬﻣﺎ ﻛﻝ ﺍﻟﺳﻳﺋﺎﺕ ﻓﻘﺎﻝ ) َﻭ ُﻳ َﻛ ﱢﻔ ُﺭ َﻋﻧﻛﻡُ‬
‫‪۱‬‬
‫ﺳ ﱢﻳ َﺋﺎﺗِ ُﻛ ْﻡ(‬
‫َ‬
‫‪F51‬‬

‫)‪َ }(۲۷۲‬ﻳ ْﺳﺄَﻟُﻭ َﻧ َﻙ َﻣﺎ َﺫﺍ ُﻳﻧ ِﻔﻘُﻭﻥَ ُﻗﻝْ َﻣﺎ ﺃَﻧ َﻔ ْﻘ ُﺗﻡ ﻣﱢﻥْ َﺧ ْﻳ ٍﺭ َﻓﻠِ ْﻠ َﻭﺍﻟِ َﺩ ْﻳ ِﻥ َﻭﺍﻷَ ْﻗ َﺭ ِﺑﻳﻥَ َﻭﺍ ْﻟ َﻳ َﺗﺎ َﻣﻰ {ﺍﻟﺑﻘﺭﺓ‪۲۱٥‬‬
‫ﺷﺎ ُء َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭ ْﺍ ﻣِﻥْ َﺧ ْﻳ ٍﺭ َﻓﻸﻧﻔُﺳِ ُﻛ ْﻡ َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭﻥَ ﺇِﻻﱠ ﺍ ْﺑﺗ َِﻐﺎء َﻭ ْﺟ ِﻪ ّ ِ‬
‫ﷲ‬ ‫ﷲ َﻳ ْﻬﺩِﻱ َﻣﻥ َﻳ َ‬ ‫ﺱ َﻋﻠَ ْﻳ َﻙ ُﻫ َﺩﺍ ُﻫ ْﻡ َﻭﻟَـﻛِﻥﱠ ّ َ‬ ‫}ﻟﱠ ْﻳ َ‬
‫َ‬ ‫ْ‬
‫ﻑ ﺇِﻟ ْﻳ ُﻛ ْﻡ َﻭﺃﻧ ُﺗ ْﻡ ﻻَ ُﺗﻅﻠﻣُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۲۷۲‬‬ ‫َ‬ ‫َ‬ ‫َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭ ْﺍ ﻣِﻥْ َﺧ ْﻳ ٍﺭ ُﻳ َﻭ ﱠ‬
‫ﷲ ِﺑ ِﻪ َﻋﻠِﻳ ٌﻡ {ﺍﻟﺑﻘﺭﺓ‪۲۷۳‬‬ ‫ﺎﺱ ﺇِ ْﻟ َﺣﺎﻓﺎ ً َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭ ْﺍ ﻣِﻥْ َﺧ ْﻳ ٍﺭ َﻓﺈِﻥﱠ ّ َ‬ ‫} َﺗ ْﻌ ِﺭﻓُ ُﻬﻡ ِﺑﺳِ ﻳ َﻣﺎ ُﻫ ْﻡ ﻻَ َﻳ ْﺳﺄَﻟُﻭﻥَ ﺍﻟ ﱠﻧ َ‬
‫ﷲ ﺑِ ِﻪ َﻋﻠِﻳ ٌﻡ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۹۲‬‬ ‫ّ‬ ‫َ‬
‫ﺷ ْﻲءٍ ﻓﺈِﻥﱠ َ‬ ‫}ﻟَﻥ َﺗ َﻧﺎﻟُﻭ ْﺍ ﺍ ْﻟﺑِ ﱠﺭ َﺣ ﱠﺗﻰ ُﺗﻧﻔِ ُﻘﻭ ْﺍ ِﻣ ﱠﻣﺎ ُﺗ ِﺣﺑﱡﻭﻥَ َﻭ َﻣﺎ ُﺗﻧﻔِﻘﻭ ْﺍ ﻣِﻥ َ‬
‫ُ‬
‫ﻑ ﺇِﻟَ ْﻳ ُﻛ ْﻡ َﻭﺃَﻧ ُﺗ ْﻡ ﻻَ ُﺗ ْﻅﻠَﻣُﻭﻥَ {ﺍﻷﻧﻔﺎﻝ‪٦۰‬‬ ‫ﷲ ُﻳ َﻭ ﱠ‬ ‫ﻳﻝ ّ ِ‬ ‫ﺳ ِﺑ ِ‬
‫ﺷ ْﻲءٍ ﻓِﻲ َ‬ ‫} ّ‬
‫ﷲ ُ َﻳ ْﻌﻠَ ُﻣ ُﻬ ْﻡ َﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭ ْﺍ ﻣِﻥ َ‬
‫ﺷ ْﻲءٍ َﻓ ُﻬ َﻭ ُﻳ ْﺧﻠِﻔُ ُﻪ َﻭﻫ َُﻭ َﺧ ْﻳ ُﺭ ﺍﻟ ﱠﺭ ِﺍﺯﻗِﻳﻥَ‬‫ﺷﺎ ُء ﻣِﻥْ ِﻋ َﺑﺎ ِﺩ ِﻩ َﻭ َﻳ ْﻘ ِﺩ ُﺭ ﻟَ ُﻪ َﻭ َﻣﺎ ﺃَﻧ َﻔ ْﻘ ُﺗﻡ ﱢﻣﻥ َ‬ ‫ﺳ ُﻁ ﱢ‬
‫ﺍﻟﺭ ْﺯﻕَ ﻟِ َﻣﻥ َﻳ َ‬ ‫}ﻗُﻝْ ﺇِﻥﱠ َﺭ ﱢﺑﻲ َﻳ ْﺑ ُ‬
‫{ﺳﺑﺄ‪۳۹‬‬
‫َ‬ ‫َ‬
‫ﻛﻝ ﻣﺎ ﺫﻛﺭ ﻋﻥ ﺍﻹﻧﻔﺎﻕ ﻓﻲ ﺳﻭﺭﺓ ﺍﻟﺑﻘﺭﺓ ﺟﺎء ﻣﻌﻪ )ﻣﱢﻥْ ﺧ ْﻳ ٍﺭ( ﻭ ﻓﻳﻣﺎ ﻋﺩﺍﻫﺎ )ﻣِﻥ ﺷ ْﻲءٍ (‬

‫ﻳﻝ{ ﺍﻟﺑﻘﺭﺓ‪۲۷۲‬‬ ‫ﺳﺑِ ِ‬ ‫ِ‪....‬ﺧ ْﻳ ٍﺭ‪.....‬۝ ﻟِ ْﻠﻔُ َﻘ َﺭﺍء ﺍﻟﱠﺫِﻳﻥَ ﺃُﺣﺻِ ُﺭﻭ ْﺍ ﻓِﻲ َ‬
‫َ‬ ‫(}ﻭ َﻣﺎ ُﺗﻧﻔِﻘُﻭﻥَ ﺇِﻻﱠ ﺍ ْﺑﺗ َِﻐﺎء َﻭ ْﺟ ِﻪ ّ‬
‫ﷲ‬ ‫)‪َ ۲۷۲‬‬
‫ﺎﺟ َﻧ ْﺢ ﻟَ َﻬﺎ{ﺍﻷﻧﻔﺎﻝ ‪٦۰‬‬ ‫َ‬
‫ِﻠﺳ ْﻠ ِﻡ ﻓ ْ‬
‫ﻳﻝ ﷲِ‪.....‬۝ َﻭﺇِﻥ َﺟ َﻧ ُﺣﻭ ْﺍ ﻟ ﱠ‬ ‫ّ‬ ‫ﺳ ِﺑ ِ‬ ‫}ﻻ َﺗ ْﻌﻠَ ُﻣﻭ َﻧ ُﻬ ُﻡ ّ‬
‫ﷲ ُ َﻳ ْﻌﻠَ ُﻣ ُﻬ ْﻡ ‪َ .....‬‬
‫ﺷ ْﻲءٍ ﻓِﻲ َ‬
‫ﺍﺳ َﺗ َﻁ ْﻌ ُﺗﻡ ﱢﻣﻥ ﻗُ ﱠﻭﺓٍ( ﺃﻱ ﻛﻝ ﺷﻲء ﻳﻣﻛﻧﻛﻡ ﺇﻋﺩﺍﺩﻩ ﻣﻥ ﺃﺳﺑﺎﺏ ﺍﻟﻧﺻﺭ ﻧﺎﺳﺏ ﺃﻥ ﻳﺄﺗﻲ‬ ‫ﻓﻲ ﺍﻷﻧﻔﺎﻝ ‪ :‬ﻟﻣﺎ ﻗﺎﻝ ) َﻭﺃَ ِﻋﺩﱡﻭ ْﺍ َﻟ ُﻬﻡ ﱠﻣﺎ ْ‬
‫ﺷ ْﻲءٍ ( ﻟﻳﻔﻳﺩ ﺍﻟﻌﻣﻭﻡ‬ ‫ﺑﻠﻔﻅ ) َ‬

‫ﺻﺎﻟِﺣﺎ ً َﻓ َﻠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{...‬ﺍﻟﺑﻘﺭﺓ‪٦۲‬‬ ‫ﺍﻟﺻﺎﺑِﺋِﻳﻥَ ﻣَﻥْ ﺁﻣَﻥَ ﱠ ِ‬

‫ﺎہﻠﻟ َﻭﺍ ْﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ َﻭ َﻋ ِﻣﻝ َ َ‬ ‫)‪َ }(۲۷٤‬ﻭ ﱠ‬
‫َ‬
‫ ﻭَﺟْﻬَﻪُ ہﻠﻟ َﻭﻫ َُﻭ ُﻣ ْﺣﺳِ ﻥٌ َﻓﻠَ ُﻪ ﺃ ْﺟ ُﺭﻩُ ِﻋ ْﻧﺩَ َﺭ ﱢﺑ ِﻪ ‪ { ....‬ﺍﻟﺑﻘﺭﺓ‪۱۱۲‬‬ ‫ِﱠ ِ‬ ‫} َﻠﻰٰ ﻣَﻥْ ﺃَﺳْﻠَﻡَ‬
‫} ُﺛ ﱠﻡ ﻻَ ُﻳ ْﺗﺑِﻌُﻭﻥَ َﻣﺎ ﺃَﻧ َﻔﻘُﻭﺍ ُ َﻣ ّﻧﺎ ً َﻭﻻَ ﺃَ ًﺫﻯ ﻟﱠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲٦۲‬‬
‫ﺎﺭ ﺳِ ّﺭﺍً َﻭ َﻋﻼَﻧِ َﻳ ًﺔ َﻓﻠَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ‪{....‬ﺍﻟﺑﻘﺭﺓ‪۲۷٤‬‬ ‫} ِﺑﺎﻟﻠﱠ ْﻳ ِﻝ َﻭﺍﻟ ﱠﻧ َﻬ ِ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺻﻼﺓ َﻭﺁﺗ ُﻭﺍ ﺍﻟﺯﻛﺎﺓ ﻟ ُﻬ ْﻡ ﺃ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲۷۷‬‬‫ﱠ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫} َﻭﺃَ َﻗﺎ ُﻣﻭ ْﺍ ﺍﻟ ﱠ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﺩﻟﻳﻝ ﺍﻟﺣﻔﺎﻅ ﺹ ‪۹۲‬‬

‫‪۹٤‬‬
۹٥
۹٦
 ‫ِﻳﻡ{ﺍﻟﺑﻘﺭﺓ ‪۲۷٦‬‬ ‫ﺕ َﻭ‪ُ .....‬ﻛﻝ ﱠ َﻛ ﱠﻔ ٍ َ‬ ‫ﷲ ُ ﺍ ْﻟ ﱢﺭ َﺑﺎ َﻭ ُﻳ ْﺭﺑِﻲ ﺍﻟﺻﱠﺩَ َﻗﺎ ِ‬ ‫)‪َ }(۲۷٦‬ﻳ ْﻣ َﺣﻕُ ّ‬
‫ﺎﺭ ﺃﺛ ٍ‬
‫َ‬
‫ﻳﻝ َﻭ َﻣﺎ َﻣﻠَ َﻛﺕْ ﺃ ْﻳ َﻣﺎ ُﻧ ُﻛ ْﻡ ﺇِﻥﱠ ‪َ .....‬ﻣﻥ َﻛﺎﻥَ ُﻣ ْﺧ َﺗﺎﻻً ﻓ ُﺧﻭﺭﺍ{ﺍﻟﻧﺳﺎء ‪۳٦‬‬ ‫َ‬ ‫ﺍﻟﺳ ِﺑ ِ‬
‫ﺏ َﻭﺍ ْﺑ ِﻥ ﱠ‬ ‫ﺎﻟﺟﻧ ِ‬ ‫ﺏ ِﺑ َ‬ ‫ﺍﻟﺻﺎ ِﺣ ِ‬ ‫}ﻭ ﱠ‬ ‫َ‬
‫ﺳ ُﻬ ْﻡ ﺇِﻥﱠ ‪َ .....‬ﻣﻥ َﻛﺎﻥَ َﺧ ﱠﻭﺍﻧﺎ ً ﺃَﺛِﻳﻣﺎً{ ﺍﻟﻧﺳﺎء ‪۱۰۷‬‬ ‫َ‬ ‫ُ‬ ‫ﻔ‬ ‫ﻧ‬ ‫َ‬ ‫ﺃ‬ ‫ُ‬
‫ﻧ‬ ‫ﺎ‬ ‫ﺗ‬‫َ‬ ‫ْ‬
‫ﺧ‬
‫َ ْ َ ِ ِﻳﻥَ َ ﻭﻥَ‬ ‫ﻳ‬ ‫ﺫ‬ ‫ﱠ‬ ‫ﻟ‬‫ﺍ‬ ‫ﻥ‬ ‫ﻋ‬ ‫ﻝ‬ ‫ﺩ‬
‫ِ‬ ‫ﺎ‬‫ﺟ‬ ‫ُ‬
‫ﺗ‬ ‫َ‬ ‫ﻻ‬‫ﻭ‬‫} َ‬
‫ُ‬ ‫ﷲ ُﻳ َﺩﺍﻓِ ُﻊ َﻋ ِﻥ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍ ﺇِﻥﱠ ‪ُ .....‬ﻛﻝ ﱠ َﺧ ﱠﻭ ٍ‬ ‫ﱠ‬
‫ﻭﺭ{ ﺍﻟﺣﺞ ‪۳۸‬‬ ‫ﺍﻥ َﻛﻔ ٍ‬ ‫} ﺇِﻥﱠ َ‬
‫ﻭﺭ{ ﻟﻘﻣﺎﻥ ‪۱۸‬‬ ‫ُ‬
‫ﺧ‬ ‫َ‬
‫ﻓ‬ ‫ﺎﻝ‬ ‫َ‬
‫ﺗ‬
‫ﱠ ُ ٍ‬‫ﺧ‬ ‫ْ‬ ‫ﻣ‬ ‫ﻝ‬ ‫ﻛ‬‫ُ‬ ‫ﻥﱠ‬ ‫ﺇ‬
‫ََ ِ‬ ‫ً‬ ‫ﺎ‬‫ﺣ‬ ‫ﺭ‬ ‫ﻣ‬ ‫ﺽ‬ ‫ِ‬ ‫ﺭ‬
‫ْ‬ ‫َ‬ ‫ْ‬
‫ﺍﻷ‬ ‫ِﻲ‬ ‫ﻓ‬ ‫ﺵ‬ ‫ْ ِ‬ ‫ﻣ‬ ‫َ‬
‫ﺗ‬ ‫ﻻ‬ ‫َ‬ ‫ﻭ‬ ‫ِ َ‬ ‫ﺎﺱ‬ ‫ﱠ‬
‫ﻧ‬ ‫ِﻠ‬ ‫ﻟ‬ ‫ﻙ‬‫َ‬ ‫ﺩ‬
‫ﱠ‬ ‫َ‬
‫ﺧ‬ ‫} َﻭ َﻻ ُﺗ َ ﱢ ْ‬
‫ﺭ‬ ‫ﻌ‬ ‫ﺻ‬
‫ٍ‬ ‫‪.....‬‬
‫ﻭﺭ{ ﺍﻟﺣﺩﻳﺩ ‪۲۳‬‬ ‫َ‬
‫ﺎﻝ ﻓ ُﺧ ٍ‬ ‫ْ‬ ‫َ‬
‫ﺳ ْﻭﺍ َﻋﻠﻰ َﻣﺎ ﻓﺎ َﺗ ُﻛ ْﻡ َﻭﻻ َﺗﻔ َﺭ ُﺣﻭﺍ ﺑِ َﻣﺎ ﺁ َﺗﺎ ُﻛ ْﻡ َﻭ‪ُ .....‬ﻛﻝ ﱠ ُﻣ ْﺧ َﺗ ٍ‬ ‫َ‬ ‫َ‬ ‫} ﻟِ َﻛ ْﻳ َﻼ َﺗﺄْ َ‬
‫ِﻳﻡ(‬ ‫ﺍﻟﺭ َﺑﺎ( ﻓﻧﺎﺳﺏ ﻭﺻﻑ ﻛﻝ ﻣﻧﻬﻡ ﺑـ ) َﻛ ﱠﻔ ٍ َ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻵﻳﺔ ﻋﻥ ﺍﻟﻛﻔﺎﺭ ﺍﻟﺫﻳﻥ ﺍﺳﺗﺣﻠﻭﺍ ﺍﻟﺭﺑﺎ ﻭ ﻗﺎﻟﻭﺍ )ﺇِ ﱠﻧ َﻣﺎ ﺍ ْﻟ َﺑ ْﻳ ُﻊ ِﻣ ْﺛﻝ ُ ﱢ‬
‫ﺎﺭ ﺃﺛ ٍ‬
‫ﻓﻲ ﺍﻟﻧﺳﺎء ‪ :۳٦‬ﺍﻵﻳﺔ ﻓﻲ ﺍﻹﺣﺳﺎﻥ ﺇﻟﻰ ﺍﻟﺧﻠﻕ ﻭ ﺇﻻﻧﺔ ﺍﻟﺟﺎﻧﺏ ﻟﻬﻡ‪،‬ﻭﺫﻟﻙ ﻳﻧﺎﻓﻲ ﺍﻻﺧﺗﻳﺎﻝ ﻭ ﺍﻟﺗﻔﺎﺧﺭ‬
‫ﺳ ُﻬ ْﻡ(‬‫)ﺧ ﱠﻭﺍﻧﺎ ً ﺃَﺛِﻳﻣﺎ ً ( ﻗﻭﻟﻪ ﻗﺑﻠﻬﺎ ) َﻭﻻَ ُﺗ َﺟﺎ ِﺩﻝْ َﻋ ِﻥ ﺍﻟﱠﺫِﻳﻥَ َﻳ ْﺧ َﺗﺎ ُﻧﻭﻥَ ﺃَﻧﻔُ َ‬ ‫ﻓﻲ ﺍﻟﻧﺳﺎء ‪ : ۱۰۷‬ﻧﺎﺳﺏ ﻗﻭﻟﻪ َ‬
‫ﻓﻲ ﺍﻟﺣﺞ ‪:‬ﺍﻵﻳﺔ ﺍﻟﺗﺎﻟﻳﺔ ﻟﻬﺎ ﺗﺣﻣﻝ ﺍﻹﺫﻥ ﻟﻠﺫﻳﻥ ﺁﻣﻧﻭﺍ ﺑﻘﺗﺎﻝ ﺍﻟﻛﻔﺎﺭ ﺍﻟﺫﻳﻥ ﺃﺧﺭﺟﻭﺍ ﺍﻟﻣﺅﻣﻧﻳﻥ ﻣﻥ ﺩﻳﺎﺭﻫﻡ ﺑﻐﻳﺭ ﺣﻕ ﻓﻬﺅﻻء‬
‫ﻭﺭ(‬ ‫ﺍﻥ َﻛ ُﻔ ٍ‬‫ﻳﻧﺎﺳﺑﻬﻡ ﺍﻟﻭﺻﻑ ﺑـ ) َﺧ ﱠﻭ ٍ‬
‫ﻓﻲ ﻟﻘﻣﺎﻥ‪ :‬ﺗﺻﻌﻳﺭ ﺍﻟﺧﺩ ﻭ ﺍﻟﻣﺷﻲ ﻓﻲ ﺍﻷﺭﺽ ﻣﺭﺣﺎ ﺻﻔﺔ ﻣﻥ ﻛﺎﻥ ﻣﺧﺗﺎﻻ ﺑﻧﻔﺳﻪ ﻓﺧﻭﺭﺍ ﺑﻬﺎ‬
‫ﺍﻝ َﻭ ْﺍﻷَ ْﻭ َﻻ ِﺩ ( ‪ ۱‬ﻭﻗﻭﻟﻪ‬
‫)ﻭ ِﺯﻳ َﻧ ٌﺔ َﻭ َﺗ َﻔﺎ ُﺧ ٌﺭ َﺑ ْﻳ َﻧ ُﻛ ْﻡ َﻭ َﺗ َﻛﺎ ُﺛ ٌﺭ ﻓِﻲ ْﺍﻷَ ْﻣ َﻭ ِ‬ ‫ﺎﻝ َﻓ ُﺧﻭﺭ(ٍ ﻗﻭﻟﻪ ﻗﺑﻠﻬﺎ َ‬ ‫ﻓﻲ ﺍﻟﺣﺩﻳﺩ ‪ :‬ﻧﺎﺳﺏ ﻗﻭﻟﻪ ) ُﻛﻝ ﱠ ُﻣ ْﺧ َﺗ ٍ‬
‫)ﻭ َﻻ َﺗ ْﻔ َﺭ ُﺣﻭﺍ ِﺑ َﻣﺎ ﺁ َﺗﺎ ُﻛ ْﻡ( ﻷﻥ ﺍﻟﻧﻌﻡ ﻗﺩ ﺗﺅﺩﻱ ﺇﻟﻰ ﺍﻻﺧﺗﻳﺎﻝ ﻭ ﺍﻟﻔﺧﺭ‬
‫‪F52‬‬

‫‪۲‬‬
‫‪F53‬‬
‫َ‬

‫ﺻﺎﻟِﺣﺎ ً َﻓ َﻠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{...‬ﺍﻟﺑﻘﺭﺓ‪٦۲‬‬ ‫ﺎﺑﺋِﻳﻥَ ﻣَﻥْ ﺁﻣَﻥَ ﱠ ِ‬

‫ﺎہﻠﻟ َﻭﺍ ْﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ َﻭ َﻋ ِﻣﻝ َ َ‬ ‫ﺍﻟﺻ ِ‬‫)‪َ }(۲۷۷‬ﻭ ﱠ‬
‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ ﻭَﺟْﻬَﻪُ ہﻠﻟ َﻭﻫ َُﻭ ُﻣ ْﺣﺳِ ﻥٌ ﻓﻠ ُﻪ ﺃ ْﺟ ُﺭﻩُ ِﻋﻧﺩَ َﺭ ﱢﺑ ِﻪ ‪ { ....‬ﺍﻟﺑﻘﺭﺓ‪۱۱۲‬‬ ‫ِ ِ‬‫ﱠ‬ ‫َ‬ ‫} َﻠﻰٰ ﻣَﻥْ ﺃَﺳْﻠَﻡ‬
‫} ُﺛ ﱠﻡ ﻻَ ُﻳ ْﺗ ِﺑﻌُﻭﻥَ َﻣﺎ ﺃَﻧ َﻔﻘُﻭﺍ ُ َﻣ ّﻧﺎ ً َﻭﻻَ ﺃَ ًﺫﻯ ﻟﱠ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲٦۲‬‬
‫ﺎﺭ ﺳِ ّﺭﺍً َﻭ َﻋﻼَﻧِ َﻳ ًﺔ َﻓﻠَ ُﻬ ْﻡ ﺃَ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧﺩَ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{....‬ﺍﻟﺑﻘﺭﺓ‪۲۷٤‬‬ ‫} ﺑِﺎﻟﻠﱠ ْﻳ ِﻝ َﻭﺍﻟ ﱠﻧ َﻬ ِ‬
‫َ‬
‫ﺍﻟﺯ َﻛﺎ َﺓ ﻟَ ُﻬ ْﻡ ﺃ ْﺟ ُﺭ ُﻫ ْﻡ ﻋِﻧ َﺩ َﺭ ﱢﺑ ِﻬ ْﻡ ‪{ ....‬ﺍﻟﺑﻘﺭﺓ‪۲۷۷‬‬ ‫ﺻﻼَ َﺓ َﻭﺁ َﺗ ُﻭ ْﺍ ﱠ‬‫} َﻭﺃَ َﻗﺎ ُﻣﻭ ْﺍ ﺍﻟ ﱠ‬

‫ﺳ َﺑﺕْ َﻭ ُﻫ ْﻡ ﻻَ ُﻳ ْﻅ َﻠﻣُﻭﻥَ {ﺍﻟﺑﻘﺭﺓ‪۲۸۱‬‬ ‫ﷲ ُﺛ ﱠﻡ ُﺗ َﻭ ﱠﻓﻰ ‪ ....‬ﱠﻣﺎ َﻛ َ‬ ‫)‪َ }(۲۸۱‬ﻭﺍ ﱠﺗﻘُﻭ ْﺍ َﻳ ْﻭﻣﺎ ً ُﺗ ْﺭ َﺟﻌُﻭﻥَ ﻓِﻳ ِﻪ ﺇِﻟَﻰ ّ ِ‬
‫ﺳ َﺑﺕْ َﻭ ُﻫ ْﻡ ﻻَ ُﻳ ْﻅﻠَﻣُﻭﻥَ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۲٥‬‬ ‫ﻑ ﺇِ َﺫﺍ َﺟ َﻣ ْﻌ َﻧﺎ ُﻫ ْﻡ ﻟِ َﻳ ْﻭ ٍﻡ ﻻﱠ َﺭ ْﻳ َﺏ ﻓِﻳ ِﻪ َﻭ ُﻭ ﱢﻓ َﻳﺕْ ‪ .....‬ﱠﻣﺎ َﻛ َ‬ ‫} َﻓ َﻛ ْﻳ َ‬
‫َ‬ ‫َ‬
‫ﺳ َﻭءٍ َﺗ َﻭ ﱡﺩ ﻟ ْﻭ ﺃﻥﱠ َﺑ ْﻳ َﻧ َﻬﺎ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۳۰‬‬ ‫َ‬
‫ﺿﺭﺍً َﻭ َﻣﺎ َﻋ ِﻣﻠﺕْ ﻣِﻥ ُ‬ ‫َ‬
‫} َﻳ ْﻭ َﻡ َﺗ ِﺟ ُﺩ ‪ .....‬ﱠﻣﺎ َﻋ ِﻣﻠﺕْ ﻣِﻥْ َﺧ ْﻳ ٍﺭ ﱡﻣ ْﺣ َ‬
‫ﺳ َﺑﺕْ َﻭ ُﻫ ْﻡ ﻻَ ُﻳ ْﻅﻠَﻣُﻭﻥَ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۱٦۱‬‬ ‫ﺕ ِﺑ َﻣﺎ َﻏﻝ ﱠ َﻳ ْﻭ َﻡ ﺍ ْﻟﻘِ َﻳﺎ َﻣ ِﺔ ُﺛ ﱠﻡ ُﺗ َﻭ ﱠﻓﻰ ‪ .....‬ﱠﻣﺎ َﻛ َ‬ ‫} َﻭ َﻣﻥ َﻳ ْﻐﻠُﻝْ َﻳﺄْ ِ‬
‫َ‬ ‫َ‬
‫ﺳ ﱡﻣﻭ ُﻫ ْﻡ ﺃ ْﻡ ُﺗ َﻧ ﱢﺑ ُﺋﻭ َﻧ ُﻪ ﺑِ َﻣﺎ ﻻ {ﺍﻟﺭﻋﺩ‪۳۳‬‬ ‫ُ‬
‫ﺷ َﺭ َﻛﺎء ﻗﻝْ َ‬ ‫ﻟ ُ‬ ‫ّ‬ ‫ُ‬
‫ﺳ َﺑﺕْ َﻭ َﺟ َﻌﻠﻭ ْﺍ ِ ِ‬ ‫}ﺃَ َﻓﻣَﻥْ ﻫ َُﻭ َﻗﺂﺋِ ٌﻡ َﻋﻠﻰ ‪ ....‬ﺑِ َﻣﺎ َﻛ َ‬
‫َ‬
‫ﺏ {ﺇﺑﺭﺍﻫﻳﻡ‪٥۱‬‬ ‫ِﺳﺎ ِ‬ ‫ﺳ ِﺭﻳ ُﻊ ﺍ ْﻟﺣ َ‬ ‫ﷲ َ‬ ‫ّ‬
‫ﺳ َﺑﺕْ ﺇِﻥﱠ َ‬ ‫ﷲ ُ ‪ .....‬ﱠﻣﺎ َﻛ َ‬ ‫}ﻟِ َﻳ ْﺟﺯﻱ ّ‬
‫ِ‬
‫ﺱ ُﺗ َﺟﺎ ِﺩﻝ ُ َﻋﻥ ﱠﻧ ْﻔﺳِ َﻬﺎ َﻭ ُﺗ َﻭ ﱠﻓﻰ ‪ .....‬ﱠﻣﺎ َﻋ ِﻣﻠَﺕْ َﻭ ُﻫ ْﻡ ﻻَ ُﻳ ْﻅﻠَﻣُﻭﻥَ {ﺍﻟﻧﺣﻝ‪۱۱۱‬‬ ‫} َﻳ ْﻭ َﻡ َﺗﺄْﺗِﻲ ُﻛﻝ ﱡ َﻧ ْﻔ ٍ‬
‫} َﻭ ُﻭ ﱢﻓ َﻳﺕْ ‪ .....‬ﱠﻣﺎ َﻋ ِﻣﻠَﺕْ َﻭﻫ َُﻭ ﺃَ ْﻋﻠَ ُﻡ ِﺑ َﻣﺎ َﻳ ْﻔ َﻌﻠُﻭﻥَ {ﺍﻟﺯﻣﺭ‪۷۰‬‬
‫ﺏ {ﻏﺎﻓﺭ‪۱۷‬‬ ‫ﺳ ِﺭﻳ ُﻊ ﺍ ْﻟﺣ َ‬
‫ِﺳﺎ ِ‬ ‫ﷲ َ‬ ‫ﺳ َﺑﺕْ َﻻ ُﻅ ْﻠ َﻡ ﺍ ْﻟ َﻳ ْﻭ َﻡ ﺇِﻥﱠ ﱠ َ‬ ‫}ﺍ ْﻟ َﻳ ْﻭ َﻡ ُﺗ ْﺟ َﺯﻯ ‪ .....‬ﺑِ َﻣﺎ َﻛ َ‬
‫ْ‬
‫ﺳ َﺑﺕْ َﻭ ُﻫ ْﻡ َﻻ ُﻳﻅﻠَﻣُﻭﻥَ {ﺍﻟﺟﺎﺛﻳﺔ‪۲۲‬‬ ‫ﺽ ِﺑﺎ ْﻟ َﺣﻕﱢ َﻭﻟِ ُﺗ ْﺟ َﺯﻯ ‪ِ .....‬ﺑ َﻣﺎ َﻛ َ‬ ‫ﺕ َﻭ ْﺍﻷَ ْﺭ َ‬ ‫ﺳ َﻣ َﺎﻭﺍ ِ‬‫ﷲ ُ ﺍﻟ ﱠ‬‫} َﻭ َﺧﻠَﻕَ ﱠ‬

‫‪ ۱‬ﻛﺷﻑ ﺍﻟﻣﻌﺎﻧﻲ ﺹ ‪۱۲۲‬‬

‫‪ ۲‬ﻋﻠﻰ ﻁﺭﻳﻕ ﺍﻟﺗﻔﺳﻳﺭ ﺍﻟﺑﻳﺎﻧﻲ ﺝ‪۱‬ﺹ ‪۲۸۹‬‬
‫‪۹۷‬‬
 ‫ﺱ ِﻣ ْﻧ ُﻪ َ‬
‫ﺷ ْﻳﺋﺎً{ ﺍﻟﺑﻘﺭﺓ‪۲۸۲‬‬ ‫)‪َ }(۲۸۲‬ﻭ ْﻟ ُﻳ ْﻣﻠ ِِﻝ ﺍ ﱠﻟﺫِﻱ َﻋﻠَ ْﻳ ِﻪ ﺍ ْﻟ َﺣﻕﱡ ‪َ .....‬ﻳ ْﺑ َﺧ ْ‬
‫} َﻓ ْﻠ ُﻳ َﺅ ﱢﺩ ﺍﻟﱠﺫِﻱ ْﺍﺅ ُﺗﻣِﻥَ ﺃَ َﻣﺎ َﻧ َﺗ ُﻪ ‪َ .....‬ﺗ ْﻛ ُﺗ ُﻣﻭﺍ ﺍﻟﺷ َﻬﺎ َﺩﺓ{ ﺍﻟﺑﻘﺭﺓ ‪۲۸۳‬‬
‫َ‬ ‫ﱠ‬ ‫ْ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۲۸۲‬ﻟﻣﺎ ﻗﺎﻝ ) َﻭ ْﻟ ُﻳ ْﻣﻠ ِِﻝ ﺍﻟﱠﺫِﻱ َﻋﻠَ ْﻳ ِﻪ ﺍ ْﻟ َﺣﻕﱡ ( ﺑﻳﻥ ﺃﻧﻪ ﻳﺟﺏ ﻋﻠﻳﻪ ﺃﻻ ﻳﺑﺧﺱ ﻣﻥ ﻫﺫﺍ ﺍﻟﺣﻕ ﺷﻳﺋﺎ‬

‫ﺡ ﺃَﻻﱠ َﺗ ْﻛ ُﺗ ُﺑﻭﻫَﺎ { ﺍﻟﺑﻘﺭﺓ‪۲۸۲‬‬ ‫)‪َ } (۲۸۲‬ﻭﺃَﺩْ َﻧﻰ ﺃَﻻﱠ َﺗ ْﺭ َﺗﺎ ُﺑﻭ ْﺍ ‪َ .....‬ﺣﺎﺿِ َﺭ ًﺓ ُﺗﺩِﻳ ُﺭﻭ َﻧ َﻬﺎ َﺑ ْﻳ َﻧ ُﻛ ْﻡ َﻓﻠَ ْﻳ َ‬
‫ﺱ َﻋﻠَ ْﻳ ُﻛ ْﻡ ُﺟ َﻧﺎ ٌ‬
‫ﺍﺽ ﱢﻣﻧ ُﻛ ْﻡ{ﺍﻟﻧﺳﺎء ‪۲۹‬‬ ‫} َﻳﺎ ﺃَ ﱡﻳ َﻬﺎ ﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭ ْﺍ ﻻَ َﺗﺄْ ُﻛﻠُﻭ ْﺍ ﺃَ ْﻣ َﻭﺍﻟَ ُﻛ ْﻡ َﺑ ْﻳ َﻧ ُﻛ ْﻡ ِﺑﺎ ْﻟ َﺑﺎﻁِ ِﻝ ‪َ .....‬ﻋﻥ َﺗ َﺭ ٍ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺃﺣﻛﺎﻡ ﺍﻟﺩﻳﻥ ﻭ ﺍﻟﺑﻳﻊ ﺍﻵﺟﻝ ﻭ ﻳﺑﻳﻥ ﺃﻫﻣﻳﺔ ﻛﺗﺎﺑﺔ ﺫﻟﻙ ﻟﻛﻥ ﺇﻥ ﻛﺎﻧﺕ ﺍﻟﻣﺳﺄﻟﺔ ﻣﺳﺄﻟﺔ ﺑﻳﻊ‬
‫ﻭﺷﺭﺍء ﺑﺄﺧﺫ ﺳﻠﻌﺔ ﻭﺩﻓﻊ ﺛﻣﻧﻬﺎ ﻓﻲ ﺍﻟﺣﺎﻝ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﺇﻟﻰ ﺍﻟﻛﺗﺎﺑﺔ ﻟﺫﻟﻙ ﻗﺎﻝ ) َﺣﺎﺿِ َﺭ ًﺓ ( ﺃﻱ ﺑﻐﻳﺭ ﺗﺄﺟﻳﻝ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﻧﺳﺎء ‪:‬ﻓﺎﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺃﻛﻝ ﺍﻷﻣﻭﺍﻝ ﺑﻣﻌﻧﻰ ﺍﺳﺗﻬﻼﻛﻬﺎ ﻭﺍﻻﻧﺗﻔﺎﻉ ﺑﻬﺎ ﻭ ﺫﻟﻙ ﻻ ﻳﺟﻭﺯ ﺃﻥ ﻳﻛﻭﻥ ﺑﺎﻟﺑﺎﻁﻝ ﻭ ﺍﻟﺣﺭﺍﻡ‬
‫ﻛﺎﻟﺭﺑﺎ ﻭ ﺍﻟﻐﺻﺏ ’ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻋﻥ ﻁﻳﺏ ﻧﻔﺱ ﻭ ﺗﺭﺍﺽ ﻓﻠﻛﻡ ﺃﻥ ﺗﺄﻛﻠﻭﻫﺎ ﻟﺫﻟﻙ ﻗﺎﻝ) َﻋﻥ َﺗ َﺭ ٍ‬
‫ﺍﺽ(‬

‫‪۹۸‬‬
۹۹
۱۰۰
 ‫)‪َ }(۲۸۳‬ﻭ ْﻟ ُﻳ ْﻣﻠ ِِﻝ ﺍﻟﱠﺫِﻱ َﻋﻠَ ْﻳ ِﻪ ﺍ ْﻟ َﺣﻕﱡ ‪َ .....‬ﻳ ْﺑ َﺧ ْ‬
‫ﺱ ِﻣ ْﻧ ُﻪ َ‬
‫ﺷ ْﻳﺋﺎً{ ﺍﻟﺑﻘﺭﺓ ‪۲۸۲‬‬
‫َ‬
‫ﺷﻬَﺎﺩَ ﺓ{ ﺍﻟﺑﻘﺭﺓ‪۲۸۳‬‬‫} َﻓ ْﻠ ُﻳ َﺅ ﱢﺩ ﺍﻟﱠﺫِﻱ ْﺍﺅ ُﺗﻣِﻥَ ﺃَ َﻣﺎ َﻧ َﺗ ُﻪ ‪َ .....‬ﺗ ْﻛ ُﺗ ُﻣﻭ ْﺍ ﺍﻟ ﱠ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۲۸۲‬ﻟﻣﺎ ﻗﺎﻝ ) َﻭ ْﻟ ُﻳ ْﻣﻠ ِِﻝ ﺍﻟﱠﺫِﻱ َﻋﻠَ ْﻳ ِﻪ ﺍ ْﻟ َﺣﻕﱡ ( ﺑﻳﻥ ﺃﻧﻪ ﻳﺟﺏ ﻋﻠﻳﻪ ﺃﻻ ﻳﺑﺧﺱ ﻣﻥ ﻫﺫﺍ ﺍﻟﺣﻕ ﺷﻳﺋﺎ‬

‫ﺷﺎ ُء َﻭ ُﻳ َﻌ ﱢﺫ ُ‬
‫ﺏ‬ ‫ﷲ ُ َﻓ َﻳ ْﻐ ِﻔ ُﺭ ﻟِ َﻣﻥ َﻳ َ‬‫ﺽ َﻭ‪ُ ...‬ﺗ ْﺑﺩُﻭ ْﺍ ‪ ...‬ﺃَﻧﻔُﺳِ ُﻛ ْﻡ ﺃَ ْﻭ ُﺗ ْﺧﻔُﻭﻩُ ُﻳ َﺣﺎﺳِ ْﺑ ُﻛﻡ ِﺑ ِﻪ ّ‬
‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ﺍﻷَ ْﺭ ِ‬ ‫ﺳ َﻣﺎﻭﺍ ِ‬
‫ﻟ ﻣﺎ ﻓِﻲ ﺍﻟ ﱠ‬ ‫)‪ }(۲۸٤‬ﱢ ﱠ ِ‬
‫ﺷ ْﻲءٍ َﻗﺩِﻳ ٌﺭ {ﺍﻟﺑﻘﺭﺓ‪۲۸٤‬‬ ‫ﺷﺎ ُء َﻭ ّ‬
‫ﷲ ُ َﻋﻠَﻰ ُﻛﻝ ﱢ َ‬ ‫َﻣﻥ َﻳ َ‬
‫ﺷ ْﻲءٍ‬ ‫ّ‬
‫ﺽ َﻭﷲ ُ َﻋﻠَﻰ ُﻛﻝ ﱢ َ‬ ‫ﺍﻷﺭ ِ‬
‫ﺕ َﻭ َﻣﺎ ﻓِﻲ ْ‬ ‫ّ‬ ‫َ‬
‫ُﻭﺭ ُﻛ ْﻡ ﺃ ْﻭ ُﺗ ْﺑﺩُﻭﻩُ َﻳ ْﻌﻠَ ْﻣ ُﻪ ﷲُ َﻭ َﻳ ْﻌﻠَ ُﻡ َﻣﺎ ﻓِﻲ ﱠ‬
‫ﺍﻟﺳ َﻣ َﺎﻭﺍ ِ‬ ‫}ﻗُﻝْ ‪ُ ...‬ﺗ ْﺧﻔُﻭ ْﺍ ‪ُ ...‬‬
‫ﺻﺩ ِ‬
‫َﻗﺩِﻳ ٌﺭ {ﺁﻝ ﻋﻣﺭﺍﻥ‪۲۹‬‬
‫‪۱‬‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪:‬ﺗﻛﻭﻥ ﺍﻟﻣﺣﺎﺳﺑﺔ ﻋﻠﻰ ﻣﺎ ُﻳﺑﺩﻱ ﺍﻹﻧﺳﺎﻥ ﻭﻟﻳﺱ ﻣﺎ ُﻳﺧﻔﻲ ﻓﻔﻲ ﺳﻳﺎﻕ ﺍﻟﻣﺣﺎﺳﺑﺔ ﻗﺩّﻡ ﺍﻹﺑﺩﺍء‬
‫‪F 54‬‬

‫ﺃﻣﺎ ﻓﻲ ﺁﻝ ﻋﻣﺭﺍﻥ ‪ :‬ﻓﺎﻵﻳﺔ ﻓﻲ ﺳﻳﺎﻕ ﺍﻟﻌﻠﻡ ﻟﺫﺍ ﻗﺩّﻡ ﺍﻹﺧﻔﺎء ﻷﻧﻪ ﺳﺑﺣﺎﻧﻪ ﻳﻌﻠﻡ ﺍﻟﺳﺭ ﻭﺃﺧﻔﻰ‬

‫ﻟ ‪َ .... ×....‬ﻭ ِﺟ ْﺑ ِﺭﻳﻝ َ َﻭﻣِﻳ َﻛﺎﻝ َ َﻓﺈِﻥﱠ ّ َ‬

‫ﷲ َﻋﺩ ﱞُﻭ ﻟﱢ ْﻠ َﻛﺎﻓ ِِﺭﻳﻥَ {ﺍﻟﺑﻘﺭﺓ‪۹۸‬‬ ‫)‪َ }(۲۸٥‬ﻣﻥ َﻛﺎﻥَ َﻋﺩ ُّﻭﺍً ﱢ ّ ِ‬
‫ﺳﻠِ ِﻪ{ﺍﻟﺑﻘﺭﺓ‪۲۸٥‬‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺎہﻠﻟ ‪َ ....‬ﻭ ُﻛ ُﺗﺑِ ِﻪ ‪ ....‬ﻻ ُﻧﻔ ﱢﺭﻕُ َﺑﻳْﻥَ ﺃ َﺣ ٍﺩ ﻣِﻥْ ُﺭ ُ‬ ‫ِ‬ ‫ّ‬ ‫} َﻭﺍ ْﻟ ُﻣ ْﺅ ِﻣ ُﻧﻭﻥَ ُﻛﻝ ﱞ ﺁﻣَﻥَ‬
‫ﺿﻼَﻻً َﺑﻌِﻳﺩﺍً {ﺍﻟﻧﺳﺎء‪۱۳٦‬‬ ‫ﺿﻝ ﱠ َ‬ ‫ﺎہﻠﻟ ‪َ ....‬ﻭ ُﻛ ُﺗ ِﺑ ِﻪ ‪َ ....‬ﻭﺍ ْﻟ َﻳ ْﻭ ِﻡ ﺍﻵﺧ ِِﺭ َﻓ َﻘﺩْ َ‬‫} َﻭ َﻣﻥ َﻳ ْﻛﻔُ ْﺭ ّ ِ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ‪ : ۹۸‬ﻟﻡ ﻳﻘﻝ ) َﻭ ُﻛ ُﺗﺑِ ِﻪ( ﻷﻥ ﺍﻟﺳﻳﺎﻕ ﻋﻥ ﺍﻟﺫﻱ ﻳﻌﺎﺩﻱ ﷲ ﻭ ﺭﺳﻭﻟﻪ ﻭ ﻻ ﻳﻣﻛﻥ ﺃﻥ ﻳﻛﻭﻥ ﺍﻟﺷﺧﺹ ﻋﺩﻭﺍ ﻟﻠﻛﺗﺏ ‪-‬‬
‫ﺇﻻ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻣﺟﺎﺯ – ﻓﻠﻡ ﻳﺫﻛﺭ ﺍﻟﻛﺗﺏ ‪ ،‬ﻛﻣﺎ ﺃﻥ ﺳﺑﺏ ﻧﺯﻭﻝ ﺍﻵﻳﺔ ﻫﻭ ﺃﻥ ﺍﻟﻳﻬﻭﺩ ﻛﺭﻫﻭﺍ ﺃﻥ ﻳﻛﻭﻥ ﺟﺑﺭﻳﻝ ﻋﻠﻳﻪ ﺍﻟﺳﻼﻡ‬
‫ﺍﻟﻣﺭﺳﻝ‬
‫َ‬ ‫ﻫﻭ ﻣﻥ ﻳﻧﺯﻝ ﺑﺎﻟﻭﺣﻲ ﻋﻠﻰ ﻣﺣﻣﺩ ‪ ‬ﻷﻧﻪ ﻣﻥ ﻭﺟﻬﺔ ﻧﻅﺭﻫﻡ ﻣﻭﻛﻝ ﺑﺈﻧﺯﺍﻝ ﺍﻟﻌﺫﺍﺏ ‪ ،‬ﻓﻬﻡ ﺑﺣﺳﺏ ﺯﻋﻣﻬﻡ ﺃﻧﻛﺭﻭﺍ‬
‫ﺑﺎﻟﻛﺗﺎﺏ ﻭ ﻟﻡ ﻳﻧﻛﺭﻭﺍ ﺍﻟﻛﺗﺎﺏ ﻧﻔﺳﻪ ‪ ،‬ﻓﻠﺫﻟﻙ ﻟﻡ ﻳﺫﻛﺭﻩ‬
‫ﺃﻣﺎ ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ ۲۸٥‬ﻭ ﺍﻟﻧﺳﺎء ‪ :‬ﻓﺎﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻹﻳﻣﺎﻥ ﺃﻭ ﺍﻟﻛﻔﺭ ‪ ،‬ﻭﻫﻣﺎ ﻣﻣﺎ ﻳﺻﺢ ﺃﻥ ﻳﻁﻠﻕ ﻋﻠﻰ ﺍﻟﻛﺗﺏ ‪،‬ﻓﺎﻟﺷﺧﺹ‬
‫ﻳﺅﻣﻥ ﺑﺎﻟﻛﺗﺏ ﺃﻭ ﻳﻛﻔﺭ ﺑﻬﺎ ﻋﻠﻰ ﺍﻟﺣﻘﻳﻘﺔ ﻻ ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻣﺟﺎﺯ‬

‫ﺱ ﺇِﻻﱠ ُﻭ ْﺳ َﻌ َﻬﺎ {ﺍﻟﺑﻘﺭﺓ‪۲۳۳‬‬ ‫ﻑ َﻧ ْﻔ ٌ‬ ‫ِﺳ َﻭ ُﺗﻬُﻥﱠ ﺑِﺎ ْﻟ َﻣ ْﻌ ُﺭﻭﻑِ ﻻَ ُﺗ َﻛ ﱠﻠ ُ‬ ‫)‪َ } (۲۸٦‬ﻭﻋ َﻠﻰ ﺍ ْﻟ َﻣ ْﻭﻟُﻭ ِﺩ ﻟَ ُﻪ ِﺭ ْﺯ ُﻗﻬُﻥﱠ َﻭﻛ ْ‬
‫ﺳ َﺑﺕْ َﺭ ﱠﺑ َﻧﺎ ﻻَ ُﺗ َﺅﺍﺧ ِْﺫ َﻧﺎ {ﺍﻟﺑﻘﺭﺓ‪۲۸٦‬‬ ‫ﺳ َﺑﺕْ َﻭ َﻋﻠَ ْﻳ َﻬﺎ َﻣﺎ ْﺍﻛ َﺗ َ‬ ‫ﷲ ُ َﻧ ْﻔﺳﺎ ً ﺇِﻻﱠ ُﻭ ْﺳ َﻌ َﻬﺎ ﻟَ َﻬﺎ َﻣﺎ َﻛ َ‬ ‫ﻑ ّ‬ ‫}ﻻَ ُﻳ َﻛﻠﱢ ُ‬
‫ُ‬
‫ﺎﻋ ِﺩﻟﻭ ْﺍ {ﺍﻷﻧﻌﺎﻡ‪۱٥۲‬‬ ‫َ‬ ‫ُ‬ ‫ْ‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬
‫ﻑ ﻧﻔﺳﺎ ً ﺇِﻻ ُﻭ ْﺳ َﻌ َﻬﺎ َﻭﺇِﺫﺍ ﻗﻠﺗ ْﻡ ﻓ ْ‬ ‫ْ‬ ‫َ‬ ‫} َﻭﺃَ ْﻭﻓُﻭ ْﺍ ﺍﻟﻛ ْﻳﻝَ َﻭﺍﻟﻣِﻳﺯﺍﻥَ ﺑِﺎﻟﻘ ِْﺳﻁِ ﻻ ﻧﻛﻠ ُ‬
‫ﱢ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬
‫ﺎﺏ ﺍ ْﻟ َﺟ ﱠﻧ ِﺔ {ﺍﻷﻋﺭﺍﻑ‪٤۲‬‬‫ﺻ َﺣ ُ‬ ‫َ‬ ‫ُ‬
‫ﻑ َﻧ ْﻔﺳﺎ ً ﺇِﻻﱠ ُﻭ ْﺳ َﻌ َﻬﺎ ﺃ ْﻭﻟَـﺋِ َﻙ ﺃ ْ‬ ‫ﺕ ﻻَ ُﻧ َﻛﻠﱢ ُ‬ ‫ﺻﺎﻟ َِﺣﺎ ِ‬ ‫} َﻭﺍﻟﱠﺫِﻳﻥَ ﺁ َﻣ ُﻧﻭﺍْ َﻭ َﻋ ِﻣﻠُﻭ ْﺍ ﺍﻟ ﱠ‬
‫َ‬ ‫ْ‬ ‫َ‬
‫ﺎﺏ َﻳﻧﻁِ ﻕُ ﺑِﺎﻟ َﺣﻕﱢ َﻭ ُﻫ ْﻡ ﻻ ُﻳﻅﻠﻣُﻭﻥَ {ﺍﻟﻣﺅﻣﻧﻭﻥ‪٦۲‬‬ ‫ْ‬ ‫ﻑ َﻧ ْﻔﺳﺎ ً ﺇِ ﱠﻻ ُﻭ ْﺳ َﻌ َﻬﺎ َﻭﻟﺩَ ْﻳﻧﺎ ِﻛﺗ ٌ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫} َﻭ َﻻ ُﻧ َﻛﻠﱢ ُ‬
‫ﻑ ﷲ ُ َﻧ ْﻔﺳﺎ ً ﺇِ ﱠﻻ َﻣﺎ ﺁ َﺗﺎﻫَﺎ {ﺍﻟﻁﻼﻕ‪۷‬‬ ‫ﱠ‬ ‫ﱠ‬
‫} َﻭ َﻣﻥ ﻗُﺩ َِﺭ َﻋﻠَ ْﻳ ِﻪ ِﺭ ْﺯﻗُ ُﻪ َﻓ ْﻠ ُﻳﻧﻔِﻕْ ِﻣ ﱠﻣﺎ ﺁ َﺗﺎﻩُ ﷲُ َﻻ ُﻳ َﻛﻠﱢ ُ‬
‫ﺱ( ﺑﺑﻧﺎء ﺍﻟﻔﻌﻝ ﻟﻠﻣﺟﻬﻭﻝ ﻟﻳﻧﺎﺳﺏ ﺍﻷﻭﺍﻣﺭ ﺍﻹﺟﺗﻣﺎﻋﻳﺔ ﻓﻲ ﺍﻵﻳﺔ ﻭ ﺍﻟﺗﻲ ﻗﺩ ﻳﻛﻠﻑ ﺑﻬﺎ‬ ‫ﻑ َﻧ ْﻔ ٌ‬ ‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۲۳۳‬ﻗﺎﻝ )ﻻَ ُﺗ َﻛﻠﱠ ُ‬
‫ﺍﻟﺯﻭﺝ ﺯﻭﺟﺗﻪ ﺃﻭ ﺍﻟﺯﻭﺟﺔ ﺯﻭﺟﻬﺎ ﻣﻥ ﺍﻹﺭﺿﺎﻉ ﻭ ﺍﻟﻧﻔﻘﺔ ﻭ ﻧﺣﻭﻫﻣﺎ ‪ ،‬ﺃﻣﺎ ﺍﻵﻳﺎﺕ ﺍﻷﺧﺭﻯ ﻓﺎﻟﺗﻛﻠﻳﻑ ﻣﻥ ﷲ ﻋﺯ ﻭ ﺟﻝ‬
‫ﻓﻲ ﺍﻟﺑﻘﺭﺓ ‪ :۲۸٦‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻟﺗﻛﺎﻟﻳﻑ ﺍﻟﺷﺭﻋﻳﺔ ﺍﻟﺗﻲ ﻛﻠﻑ ﷲ ﺑﻬﺎ ﺍﻟﻧﺎﺱ ﻓﺑﻳﻥ ﺃﻧﻪ ﻻ ﻳﻛﻠﻔﻬﻡ ﺇﻻ ﻣﺎ ﻓﻲ ﻭﺳﻌﻬﻡ ﻭ ﻣﺎ‬
‫ﷲ ُ َﻧ ْﻔﺳﺎ ً ﺇِ ﱠﻻ ُﻭ ْﺳ َﻌ َﻬﺎ(‬ ‫ﻑ ﱠ‬ ‫ﻳﻘﺩﺭﻭﻥ ﻋﻠﻰ ﺗﺣﻣﻠﻪ ﻓﻘﺎﻝ ) َﻻ ُﻳ َﻛ ﱢﻠ ُ‬
‫ﺑﻳﻧﻣﺎ ﻓﻲ ﺍﻟﻁﻼﻕ ‪:‬ﺍﻟﺳﻳﺎﻕ ﻳﺗﻧﺎﻭﻝ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺍﻟﻣﻁﻠﻘﺔ ﻭ ﺍﻟﻣﺭﺿﻌﺔ ﺑﻣﺎ ﻳﺗﻧﺎﺳﺏ ﻣﻊ ﺭﺯﻕ ﺍﻟﺯﻭﺝ ﻭ ﻣﺎ ﺁﺗﺎﻩ ﷲ ﻣﻥ ﺍﻟﻣﺎﻝ‬
‫ﷲُ َﻧ ْﻔﺳﺎ ً ﺇِ ﱠﻻ َﻣﺎ ﺁ َﺗﺎﻫَﺎ(‬ ‫ﻑ ﱠ‬ ‫ﷲُ( ﻓﻧﺎﺳﺏ ﺃﻥ ﻳﺧﺗﻡ ) َﻻ ُﻳ َﻛﻠﱢ ُ‬ ‫ﻓﻘﺎﻝ ) َﻓ ْﻠ ُﻳﻧﻔِﻕْ ِﻣ ﱠﻣﺎ ﺁ َﺗﺎﻩُ ﱠ‬

‫‪ ۱‬ﺍﻧﻅﺭ ﻋﻠﻰ ﻁﺭﻳﻕ ﺍﻟﺗﻔﺳﻳﺭ ﺍﻟﺑﻳﺎﻧﻲ ﺝ‪ ۲‬ﺹ ‪۲٦۸‬‬

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