حلية الحفاظ شرح منظومة الدمياطي في متشابه الآي والألفاظ

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )١٣١( ]ﺍﻟﺪﺧﺎﻥ٧٥[﴿ﻭَﺭِﺿْﻮَﺍﻥٌ ﻣِﻦَ ﺍﻟﻠﱠﻪِ ﺃَﻛْﺒَﺮُ ﺫَﻟِﻚَ ﻫُﻮَ ﺍﻟْﻔَﻮْﺯُ ﺍﻟْ ﻌَﻈِﻴﻢُ ﴾ ]ﺍﻟﺘﻮﺑﺔ٢٧[﴿ﻓَﺎﺳْﺘَﺒْﺸِﺮُﻭﺍ ﺑِﺒَﻴْﻌِﻜُﻢُ ﺍﻟﱠﺬِﻱ ﺑَﺎﻳَﻌْﺘُﻢْ ﺑِﻪِ ﻭَﺫَﻟِﻚَ ﻫُﻮَ ﺍﻟْﻔَﻮْﺯُ ﺍﻟْﻌَﻈِﻴﻢُ ﴾ ]ﺍﻟﺘﻮﺑﺔ١١١[﴿ﻭَﻣَﻦْ ﺗَﻖِ ﺍﻟﺴﱠﻴﱢﺌَﺎﺕِ ﻳَﻮْﻣَﺌِﺬٍ ﻓَﻘَﺪْ ﺭَﺣِﻤْﺘَﻪُ ﻭَﺫَﻟِﻚَ ﻫُﻮَ ﺍﻟْﻔَﻮْﺯُ ﺍﻟْﻌَﻈِﻴﻢُ ﴾ ]ﻏﺎﻓﺮ٩[ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﺍﳌﺬﻛﻮﺭﺓ ﻓﻘﻞ )ﺍﻟﻔﻮﺯ ﺍﻟﻌﻈﻴﻢ( ﺑﺪﻭﻥ )ﻫﻮ( ﺇﻻ ﻣﻮﺿﻊ ﺍﻟﺼﺎﻓﺎﺕ ﻓﻔﻴﻪ )ﳍﻮ( ﻭﺫﻟﻚ ﰲ ﴿ﺇِﻥﱠ ﻫَﺬَﺍ ﻟَﻬُﻮَ ﺍﻟْﻔَﻮْﺯُ ﺍﻟْﻌَﻈِﻴﻢُ ﴾ ]ﺍﻟﺼﺎﻓﺎﺕ٠٦[ ﻭﻗﻮﻟﻪ: )ﻭﺟﺎﺛﻴﺔ ﺍﻟﻔﻮﺯ ﺍﳌﺒﲔ ﺃﻱ: ﻭﻗﻞ )ﻫﻮ ﺍﻟﻔﻮﺯ ﺍﳌﺒﲔ( ﺑﺎﳉﺎﺛﻴﺔ ﰲ ﴿ﻓَﺄَﻣﱠﺎ ﺍﻟﱠﺬِ ﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﻋَﻤِﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِﺤَﺎﺕِ ﻓَﻴُﺪْﺧِﻠُﻬُﻢْ ﺭَﺑﱡﻬُﻢْ ﻓِﻲ ﺭَﺣْﻤَﺘِﻪِ ﺫَﻟِﻚَ ﻫُﻮَ ﺍﻟْﻔَﻮْﺯُ ﺍﻟْﻤُﺒِﲔُ ﴾ ]ﺍﳉﺎﺛـﻴﺔ٠٣[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻴﻪ )ﺍﻟﻔﻮﺯ ﺍﳌﺒﲔ( ﺑﺪﻭﻥ )ﻫﻮ( ﻭﺫﻟﻚ ﺑﺎﻷﻧﻌﺎﻡ ﰲ ﴿ﻣَﻦْ ﻳُﺼْﺮَﻑْ ﻋَﻨْﻪُ ﻳَﻮْﻣَﺌِﺬٍ ﻓَﻘَﺪْ ﺭَﺣِﻤَﻪُ ﻭَﺫَﻟِ ﻚَ ﺍﻟْﻔَﻮْﺯُ ﺍﻟْﻤُﺒِﲔُ ﴾ ]ﺍﻷﻧﻌﺎﻡ٦١[ ﺑﺸﻮﺭﻯ ﻫﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻜﺒﲑ ﻭﻓـﺎﻃﺮ ﻛﺬﺍﻙ ﻭﺑﻌﺪ ﺍﻟﻜﻞ ﻟﻔﻆ ﻫﻮ ﺍﻧﺘﻔـﻰ ﺃﻱ: ﻭﻗﻞ )ﻫﻮ ﺍﻟﻔﻀﻞ ﺍﻟﻜﺒﲑ( ﺑﺎﻟﺸﻮﺭﻯ ﰲ ﴿ﻟَﻬُﻢْ ﻣَﺎ ﻳَﺸَﺎءُﻭﻥَ ﻋِﻨْﺪَ ﺭَﺑﱢﻬِﻢْ ﺫَﻟِﻚَ ﻫُﻮَ ﺍﻟْﻔَﻀْﻞُ ﺍﻟْﻜَﺒِﲑُ ﴾ ]ﺍﻟﺸﻮﺭﻯ٢٢[﴿ﻭَﻣِﻨْﻬُﻢْ ﺳَﺎﺑِﻖٌ ﺑِﺎﻟْﺨَﻴْﺮَﺍﺕِ ﺑِﺈِﺫْﻥِ ﺍﻟﻠﱠﻪِ ﺫَﻟِﻚَ ﻫُﻮَ ﺍﻟْﻔَﻀْﻞُ ﺍﻟْﻜَﺒِﲑُ ﴾ ]ﻓﺎﻃﺮ٢٣[ ﻛﻤﺎ ﺟﺎء )ﺍﻟﻔﻀﻞ ﺍﳌﺒﲔ( ﺑﻌﺪ )ﳍﻮ( ﺑﺎﻟﻨﻤﻞ ﰲ﴿ﺇِﻥﱠ ﻫَﺬَﺍ ﻟَﻬُﻮَ ﺍﻟْﻔَﻀْﻞُ ﺍﻟْﻤُﺒِﲔُ ﴾ ]ﺍﻟﻨﻤﻞ٦١[ ﻭﻫﺎﺭﻭﻥ ﻣﻊ ﻣﻮﺳﻰ ﺑﺄﻳﺎﺗﻨـﺎ ﺃﺗـﻰ ﺑﻴﻮﻧﺲ ﻗﺪ ﺃﻓﻠﺢ ﻭﻟﻴﺲ ﲟـﺎ ﻋـﺪﺍ ﺃﻱ: ﻭﻗﻞ )ﻫﺎﺭﻭﻥ( ﺑﻌﺪ )ﻣﻮﺳﻰ( ﻣﻊ )ﺁﻳﺎﺗﻨﺎ( ﺑﻴﻮﻧﺲ ﰲ ﴿ﺛُﻢﱠ ﺑَﻌَﺜْﻨَﺎ ﻣِﻦْ ﺑَﻌْﺪِﻫِﻢْ ﻣُﻮﺳَﻰ ﻭَﻫَﺎﺭُﻭﻥَ ﺇِﻟَﻰ ﻓِﺮْﻋَﻮْﻥَ ﻭَﻣَﻠَﺄِﻩِ ﺑِﺂﻳﺎﺗِﻨَﺎ ﻓَﺎﺳْﺘَﻜْﺒَﺮُﻭﺍ ﻭَﻛَﺎﻧُﻮﺍ ﻗَﻮْﻣﴼ ﻣُﺠْﺮِﻣِﲔَ ﴾ ]ﻳﻮﻧﺲ٥٧[﴿ﺛُﻢﱠ ﺃَﺭْﺳَﻠْﻨَﺎ ﻣُﻮﺳَﻰ ﻭَﺃَﺧَﺎﻩُ ﻫَﺎﺭُﻭﻥَ ﺑِﺂﻳﺎﺗِﻨَﺎ ﻭَﺳُﻠْﻄَﺎﻥٍ ﻣُﺒِﲔٍ ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ٥٤[

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٢٣١( ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﻓﻘﻞ )ﻣﻮﺳﻰ( ﻣﻊ )ﺁﻳﺎﺗﻨﺎ( ﺑﺪﻭﻥ ﺫﻛﺮ )ﻫﺎﺭﻭﻥ( ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻬﻤﺎ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ. ﺃﱂ ﻳــﺄ ﲤﻴﺪ ﻗﻮﻟﻪ: )ﺃﱂ ﻳﺄ ﺃﻱ: ﻭﻗﻞ )ﺃﱂ ﻳﺄ﴿ﺃَ ﻟَﻢْ ﻳَﺄْﺗِﻬِﻢْ ﻧَﺒَﺄُ ﺍﻟﱠﺬِﻳﻦَ ﻣِﻦْ ﻗَﺒْﻠِﻬِﻢْ ﻗَﻮْﻡِ ﻧُﻮﺡٍ ﴾ ]ﺍﻟﺘﻮﺑﺔ٠٧[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻴﻪ )ﺃﱂ ﻳﺄﺗﻜﻢ( ﺑﻀﻤﲑ ﺍﳋﻄﺎﺏ ﻭﺫﻟﻚ ﺑﺈﺑﺮﺍﻫﻴﻢ ﰲ ﴿ﺃَﻟَﻢْ ﻳَﺄْﺗِﻜُﻢْ ﻧَﺒَﺄُ ﺍﻟﱠﺬِﻳﻦَ ﻣِﻦْ ﻗَﺒْﻠِﻜُﻢْ ﻗَﻮْﻡِ ﻧُﻮﺡ ﴾ ]ﺇﺑﺮﺍﻫﻴﻢ٩[﴿ﺃَﻟَﻢْ ﻳَﺄْ ﺗِﻜُﻢْ ﻧَﺒَﺄُ ﺍﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﻣِﻦْ ﻗَﺒْﻞُ ﴾ ]ﺍﻟﺘﻐﺎﺑﻦ٥[ ﻭﻗﻮﻟﻪ: )ﻭﺑﺎﻷﻧﺒﻴﺎ ﲤﻴﺪ ﺃﻱ: ﻭﻗﻞ )ﲤﻴﺪ﴿ﻭَﺟَﻌَﻠْﻨَﺎ ﻓِﻲ ﺍﻷَﺭْﺽِ ﺭَﻭَﺍﺳِﻲَ ﺃَﻥْ ﺗَﻤِﻴﺪَ ﺑِﻬِﻢْ ﻭَﺟَﻌَﻠْﻨَﺎ ﴾ ]ﺍﻷﻧﺒﻴﺎء١٣[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻴﻪ )ﲤﻴﺪ ﺑﻜﻢ( ﻭﺫﻟﻚﺑﺎﻟﻨﺤﻞ ﰲ ﴿ﻭَﺃَﻟْﻘَﻰ ﻓِﻲ ﺍﻷَﺭْﺽِ ﺭَﻭَﺍﺳِﻲَ ﺃَﻥْ ﺗَﻤِﻴﺪَ ﺑِﻜُﻢْ ﻭَﺃَﻧْﻬَﺎﺭﴽ ﴾ ]ﺍﻟﻨﺤﻞ٥١[﴿ﻭَﺃَﻟْﻘَﻰ ﻓِﻲ ﺍﻷَﺭْﺽِ ﺭَﻭَﺍﺳِﻲَ ﺃَﻥْ ﺗَﻤِﻴﺪَ ﺑِﻜُﻢْ ﻭَﺑَﺚﱠ ﻓِﻴﻬَﺎ ﴾ ]ﻟﻘﻤﺎﻥ٠١[ ﻭﻗﻮﻟﻪ: )ﻭﺍﻟﺸﻮﺭﻯ ﳉﻌﻠﻬﻢ ﺃﻱ: ﻭﻗﻞ )ﳉﻌﻠﻬﻢ( ﺑﺎﻟﺸﻮﺭﻯ ﰲ ﴿ﻭَﻟَﻮْ ﺷَﺎءَ ﺍ ﻟﻠﱠﻪُ ﻟَﺠَﻌَﻠَﻬُﻢْ ﺃُﻣﱠﺔً ﻭَﺍﺣِﺪَﺓً ﻭَﻟَﻜِﻦْ ﻳُﺪْﺧِﻞُ ﻣَﻦْ ﻳَﺸَﺎءُ ﴾ ]ﺍﻟﺸﻮﺭﻯ٨[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻴﻪ )ﳉﻌﻠﻜﻢ( ﻭﺫﻟﻚ ﺑﺎﳌﺎﺋﺪﺓ ﰲ﴿ﻭَﻟَﻮْ ﺷَﺎءَ ﺍﻟﻠﱠﻪُ ﻟَﺠَﻌَﻠَﻜُﻢْ ﺃُﻣﱠﺔً ﻭَﺍﺣِﺪَﺓً ﻭَﻟَﻜِﻦْ ﻟِﻴَﺒْﻠُﻮَﻛُﻢْ ﴾ ]ﺍﳌﺎﺋﺪﺓ٨٤[﴿ﻭَﻟَﻮْ ﺷَ ﺎءَ ﺍﻟﻠﱠﻪُ ﻟَﺠَﻌَﻠَﻜُﻢْ ﺃُﻣﱠﺔً ﻭَﺍﺣِﺪَﺓً ﻭَﻟَﻜِﻦْ ﻳُﻀِﻞّ ﴾ ]ﺍﻟﻨﺤﻞ٣٩[ ﻭﻫﻢ ﻛﺎﻓﺮﻭﻥ ﺍﻋﻠﻢ ﻛﺬﺍ ﻓﺼﻠﺖ ﻣﻊ ﻫﻢ ﺑﺎﻵﺧﺮﺓ ﺍﳒـﻼ ﺃﻱ: ﻭﻗﻞ )ﻫﻢ ﻛﺎﻓﺮﻭﻥ( ﺑﻌﺪ )ﻫﻢ ﺑﺎﻵﺧﺮﺓ ﴿ﻭَﻳَﺒْﻐُﻮﻧَﻬَﺎ ﻋِﻮَﺟﴼ ﻭَﻫُﻢْ ﺑِﺎﻵﺧِﺮَﺓِ ﻫُﻢْ ﻛَﺎﻓِﺮُﻭﻥَ ﴾ ]ﻫﻮﺩ٩١[ﰲ﴿ﻻ ﻳُﺆْﻣِﻨُﻮﻥَ ﺑِﺎﻟﻠﱠﻪِ ﻭَﻫُﻢْ ﺑِﺎﻵﺧِﺮَﺓِ ﻫُﻢْ ﻛَﺎﻓِﺮُﻭﻥَ ﴾ ]ﻳﻮﺳﻒ٧٣[﴿ﺍﻟﱠﺬِﻳﻦَ ﻻ ﻳُﺆْﺗُﻮﻥَ ﺍﻟﺰﱠﻛَﺎﺓَ ﻭَﻫُﻢْ ﺑِﺎﻵﺧِﺮَﺓِ

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٣٣١( ﻫُﻢْ ﻛَﺎﻓِﺮُﻭﻥَ ﴾ ]ﻓﺼﻠﺖ٧[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻓﻴﻪ )ﻫﻢ ﺑﺎﻵﺧﺮﺓ ﻛﺎﻓﺮﻭﻥ( ﺑﺪﻭﻥ )ﻫﻢ( ﻭﺫﻟﻚ ﺑﺎﻷﻋﺮﺍﻑ ﰲ ﴿ﺍﻟﱠﺬِ ﻳﻦَ ﻳَﺼُﺪﱡﻭﻥَ ﻋَﻦْ ﺳَﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ ﻭَﻳَﺒْﻐُﻮﻧَﻬَﺎ ﻋِﻮَﺟﴼ ﻭَﻫُﻢْ ﺑِﺎﻵﺧِﺮَﺓِ ﻛَﺎﻓِﺮُﻭﻥَ ﴾ ]ﺍﻷﻋﺮﺍﻑ٥٤[ ﻭﺫﻛﺮ ﻟﺪﻯ ﳓﻞ ﺿـﻤﲑ ﺑﻄﻮﻧـﻪ ﻭﻣﻊ ﻧﻌﻤﺖ ﺍﷲ ﺍﺗﻞ ﻫﻢ ﻳﻜﻔﺮﻭﺍ ﻗﻮﻟﻪ: )ﻭﺫﻛﺮ ﻟﺪﻯ ﳓﻞ ﺿﻤﲑ ﺑﻄﻮﻧﻪ( ﺃﻱ: ﻭﻗﻞ )ﺑﻄﻮﻧﻪ( ﺑﻀﻤﲑ ﺍﳌﺬﻛﺮ ﺑﺎﻟﻨﺤﻞ ﰲ ﴿ﻧُﺴْﻘِﻴﻜُﻢْ ﻣِﻤﱠ ﺎ ﻓِﻲ ﺑُﻄُﻮﻧِﻪِ ﻣِﻦْ ﺑَﻴْﻦِ ﻓَﺮْﺙٍ ﻭَﺩَﻡٍ ﴾ ]ﺍﻟﻨﺤﻞ٦٦[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻴﻪ )ﺑﻄﻮ ﴿ﻧُﺴْﻘِﻴﻜُﻢْ ﻣِﻤﱠﺎ ﻓِﻲ ﺑُﻄُﻮﻧِﻬَﺎ ﻭَﻟَﻜُﻢْ ﻓِﻴﻬَﺎ ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ١٢[ ﻭﻗﻮﻟﻪ: )ﻭﻣﻊ ﻧﻌﻤﺖ ﺍﷲ ﺍﺗﻞ ﻫﻢ ﻳﻜﻔﺮﻭﺍ ﺃﻱ: ﻭﻗﻞ )ﻫﻢ ﻳﻜﻔﺮﻭﻥ ( ﺑﻌﺪ )ﻧﻌﻤﺖ ﺍﷲ( ﺑﺎﻟﻨﺤﻞ ﰲ ﴿ﻭَﺭَﺯَﻗَﻜُﻢْ ﻣِﻦَ ﺍﻟﻄﱠﻴﱢﺒَﺎﺕِ ﺃَﻓَﺒِﺎﻟْﺒَﺎﻃِﻞِ ﻳُﺆْﻣِﻨُﻮﻥَ ﻭَﺑِﻨِﻌْﻤَﺖِ ﺍﻟﻠﱠﻪِ ﻫُﻢْ ﻳَﻜْﻔُﺮُﻭﻥَ ﴾ ]ﺍﻟﻨﺤﻞ٢٧[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻴﻪ )ﻳﻜﻔﺮﻭﻥ( ﻣﻦ ﻏﲑ )ﻫﻢ( ﻭﺫﻟﻚ ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﰲ ﴿ﻭَﻳُﺘَﺨَﻄﱠﻒُ ﺍﻟﻨﱠﺎﺱُ ﻣِﻦْ ﺣَﻮْﻟِﻬِﻢْ ﺃَ ﻓَﺒِﺎﻟْﺒَﺎﻃِﻞِ ﻳُﺆْﻣِﻨُﻮﻥَ ﻭَﺑِﻨِﻌْﻤَﺔِ ﺍﻟﻠﱠﻪِ ﻳَﻜْﻔُﺮُﻭﻥَ ﴾ ]ﺍﻟﻌﻨﻜﺒﻮﺕ٧٦[ ﲝﺞ ﻫﻮ ﺍﻟﺒﺎﻃﻞ ﳌﻦ ﺩﻭﻧـﻪ ﺍﺗـﺒﻌﻦ ﻭﻣﻊ ﻓﻨﻔﺨﻨﺎ ﺟﺎء ﻓﻴﻬـﺎ ﺑﺎﻷﻧﺒﻴـﺎ ﻗﻮﻟﻪ: )ﲝﺞ ﻫﻮ ﺍﻟﺒﺎﻃﻞ ﳌﻦ ﺩﻭﻧﻪ ﺍﺗﺒﻌﻦ( ﺃﻱ: ﻭﻗﻞ )ﻣﻦ ﺩﻭﻧﻪ ﻫﻮ ﺍﻟﺒﺎﻃﻞ( ﺑﺎﳊﺞ ﰲ ﴿ﺫَﻟِﻚَ ﺑِﺄَﻥﱠ ﺍﻟﻠﱠﻪَ ﻫُﻮَ ﺍﻟْﺤَﻖﱡ ﻭَﺃَﻥﱠ ﻣَﺎ ﻳَﺪْﻋُﻮﻥَ ﻣِﻦْ ﺩُﻭﻧِﻪِ ﻫُﻮَ ﺍﻟْﺒَﺎﻃِﻞ ﴾ ]ﺍﳊﺞ٢٦[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻓﻴﻪ )ﻣﻦ ﺩﻭﻧﻪ ﺍﻟﺒﺎﻃﻞ( ﺑﺪﻭﻥ )ﻫﻮ( ﻭﺫﻟﻚ ﺑﻠﻘﻤﺎﻥ ﰲ﴿ﺫَﻟِﻚَ ﺑِﺄَﻥﱠ ﺍﻟﻠﱠﻪَ ﻫُﻮَ ﺍﻟْﺤَﻖﱡ ﻭَﺃَﻥﱠ ﻣَﺎ ﻳَﺪْﻋُﻮﻥَ ﻣِﻦْ ﺩُﻭﻧِﻪِ ﺍﻟْﺒَﺎﻃِﻞُ ﴾ ]ﻟﻘﻤﺎﻥ٠٣[ ﻭﻗﻮﻟﻪ: )ﻭﻣﻊ ﻓﻨﻔﺨﻨﺎ ﺟﺎء ﻓﻴﻬﺎ ﺑﺎﻷﻧﺒﻴﺎ ( ﺃﻱ: ﻭﻗﻞ )ﻓﻨﻔﺨﻨﺎ ﻓﻴﻬﺎ( ﺑﺎﻷﻧﺒﻴﺎء ﰲ ﴿ﻭَﺍﻟﱠﺘِﻲ ﺃَﺣْﺼَﻨَﺖْ ﻓَﺮْﺟَﻬَﺎ ﻓَﻨَﻔَﺨْﻨَﺎ ﻓِﻴﻬَﺎ ﻣِﻦْ ﺭُﻭﺣِﻨَﺎ ﻭَﺟَﻌَﻠْﻨَﺎﻫَﺎ ﴾ ]١٩[

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٤٣١( ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻓﻴﻪ )ﻓﻨﻔﺨﻨﺎ ﻓﻴﻪ( ﺑﻀﻤﲑ ﺍﳌﺬﻛﺮ ﻭﺫﻟﻚ ﺑﺎﻟﺘﺤﺮﱘ ﰲ ﴿ﻭَﻣَﺮْﻳَﻢَ ﺍﺑْﻨَﺖَ ﻋِﻤْﺮَﺍﻥَ ﺍﻟﱠﺘِﻲ ﺃَﺣْﺼَﻨَﺖْ ﻓَﺮْﺟَﻬَ ﺎ ﻓَﻨَﻔَﺨْﻨَﺎ ﻓِﻴﻪِ ﻣِﻦْ ﺭُﻭﺣِﻨَﺎ ﻭَﺻَﺪﱠﻗَﺖْ ﴾]ﺍﻟﺘﺤﺮﱘ٢١[ ﺳﻮﻯ ﻓﺎﻃﺮ ﻗﻞ ﻓﻴـﻪ ﰒ ﺃﺧـﺬ ﻭﰲ ﻓﺎﻃﺮ ﻳﺎ ﺫﺍ ﺃﺧﺬﺕ ﺍﻟﺬﻳﻦ ﺟـﺎ ﺃﻱ: ﻭﻗﻞ )ﰒ ﺃﺧﺬ﴿ﻓَﺄَﻣْﻠَﻴْﺖُ ﻟِﻠﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﺛُﻢﱠ ﺃَﺧَﺬْﺗُﻬُﻢْ ﻓَﻜَﻴْﻒَ ﻛَﺎﻥَ ﻋِﻘَﺎﺏِ ﴾ ]ﺍﻟﺮﻋﺪ٢٣[، ﻭﺑﺎﳊﺞ ﰲ ﴿ﻓَﺄَﻣْﻠَﻴْﺖُ ﻟِﻠْﻜَﺎﻓِﺮِﻳﻦَ ﺛُﻢﱠ ﺃَﺧَﺬْﺗُﻬُﻢْ ﻓَﻜَﻴْﻒَ ﻛَﺎﻥَ ﻧَﻜِﲑِ. ﻓَﻜَﺄَﻳﱢﻦْ ﻣِﻦْ ﻗَﺮْﻳَﺔٍ ﴾ ]ﺍﳊﺞ٤٤، ٥٤[ ﺃﻣﺎ ﺑﻔﺎﻃﺮ ﻓﻘﻞ )ﺃﺧﺬﺕ ﺍﻟﺬﻳﻦ( ﻭﺫﻟﻚ ﰲ﴿ﺛُﻢﱠ ﺃَﺧَﺬْﺕُ ﺍﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﻓَﻜَﻴْﻒَ ﻛَﺎﻥَ ﻧَﻜِﲑِ. ﺃَﻟَﻢْ ﺗَﺮَ ﺃَﻥﱠ ﴾ ]ﻓﺎﻃﺮ٦٢، ٧٢[ ﻭﺃﺑﺼﺮﻫﻢ ﰲ ﺍﻟﺬﺑﺢ ﻗﺪﻡ ﻭﺯﺧـﺮﻑ  ﻗﻮﻟﻪ: )ﻭﺃﺑﺼﺮﻫﻢ ﰲ ﺍﻟﺬﺑﺢ ﻗﺪﻡ ﺃﻱ: ﻭﻗﻞ )ﻭﺃﺑﺼﺮﻫﻢ( ﻣﻘﺪﻣًﺎ ﺃﻱ ﰲ ﺍﳌﻮﺿﻊ ﺍﻷﻭﻝ ﺑﺎﻟﺼﺎﻓﺎﺕ ﻭﺫﻟﻚ ﰲ ﴿ﻭَﺃَﺑْﺼِﺮْﻫُﻢْ ﻓَﺴَﻮْﻑَ ﻳُﺒْﺼِﺮُﻭﻥَ. ﺃَﻓَﺒِﻌَﺬَﺍﺑِﻨَﺎ ﴾ ]٥٧١، ٦٧١[ ﺃﻣﺎ ﺍﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﺃﺑﺼﺮ( ﻭﺫﻟﻚ ﰲ ﴿ﻭَﺃَﺑْﺼِﺮْ ﻓَﺴَﻮْﻑَ ﻳُﺒْﺼِﺮُﻭﻥَ. ﺳُﺒْﺤَﺎﻥَ ﴾ ]٩٧١، ٠٨١[ ﻭﻗﻮﻟﻪ: )ﻭﺯﺧﺮﻑ ﺃﻱ: ﻭﻗﻞ )ﻫﻮ ﺭﰊ( ﺑﻌﺪ )ﺇﻥ ﺍﷲ( ﺑﺎﻟﺰﺧﺮﻑ ﰲ ﴿ﺇِﻥﱠ ﺍﻟﻠﱠﻪَ ﻫُﻮَ ﺭَﺑﱢﻲ ﻭَﺭَﺑﱡﻜُﻢْ ﻓَﺎﻋْﺒُﺪُﻭﻩُ ﻫَﺬَﺍ ﺻِﺮَﺍﻁٌ ﻣُﺴْﺘَﻘِﻴﻢٌ. ﻓَﺎﺧْﺘَﻠﻒَ ﴾ ]ﺍﻟﺰﺧﺮﻑ٤٦، ٥٦[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻴﻪ )ﺇﻥ ﺍﷲ ﺭﰊ( ﻣﻦ ﻏﲑ )ﻫﻮ( ﻭﺫﻟﻚ ﺑﺂﻝ ﻋﻤﺮﺍﻥ ﰲ ﴿ﺇِﻥﱠ ﺍﻟﻠﱠﻪَ ﺭَﺑﱢﻲ ﻭَﺭَﺑﱡﻜُﻢْ ﻓَﺎﻋْﺒُﺪُﻭﻩُ ﻫَﺬَﺍ ﺻِﺮَﺍﻁٌ ﻣُﺴْﺘَﻘِﻴﻢٌ. ﻓَﻠَﻤﱠﺎ ﺃَﺣَﺲﱠ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ:١٥، ٢٥[﴿ﻭَﺇِﻥﱠ ﺍﻟﻠﱠﻪَ ﺭَﺑﱢﻲ ﻭَﺭَﺑﱡﻜُﻢْ ﻓَﺎﻋْﺒُ ﺪُﻭﻩُ ﻫَﺬَﺍ ﺻِﺮَﺍﻁٌ ﻣُﺴْﺘَﻘِﻴﻢٌ. ﻓَﺎﺧْﺘَﻠﻒَ ﴾ ]٦٣، ٧٣[

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٥٣١( ﺑﺎﻷﺣﻘــﺎﻑ ﻣﻜﻨــﺎﻫﻢ ﺟــﺎء ﺃﻭﻻ ﻭﺃﻳﺪﻳﻬﻢ ﺍﻷﻭﱃ ﺑﻔﺘﺢ ﺃﺗـﺖ ﻗﻮﻟﻪ: )ﺑﺎﻷﺣﻘﺎﻑ ﻣﻜﻨﺎﻫﻢ ﺟﺎء ﺃﻭﻻ( ﺃﻱ: ﻭﻗﻞ )ﻣﻜﻨﺎﻫﻢ( ﺑﻀﻤﲑ ﺍﻟﻐﺎﺋﺐ ﻣﻘﺪﻣًﺎ ﻋﻠﻰ )ﻣﻜﻨﺎﻛﻢ( ﺑﻀﻤﲑ ﺍﳌﺨﺎﻃﺐ ﻭﺫﻟﻚ ﺑﺎﻷﺣﻘﺎﻑ ﰲ ﴿ﻭَﻟَﻘَﺪْ ﻣَﻜﱠﻨﱠﺎﻫُ ﻢْ ﻓِﻴﻤَﺎ ﺇِﻥْ ﻣَﻜﱠﻨﱠﺎﻛُﻢْ ﻓِﻴﻪِ ﻭَﺟَﻌَﻠْﻨَﺎ ﻟَﻬُﻢْ ﺳَﻤْﻌﴼ ﴾ ]ﺍﻷﺣﻘﺎﻑ٦٢[ ﻭﻗﻮﻟﻪ: )ﻭﺃﻳﺪﻳﻬﻢ ﺍﻷﻭﱃ ﺑﻔﺘﺢ ﺃﺗﺖﺃﻱ: ﻭﻗﻞ )ﺃﻳﺪﻳﻬﻢ( ﺑﻀﻤﲑ ﺍﻟﻐﺎﺋﺐ ﻣﻘﺪﻣًﺎ ﻋﻠﻰ )ﻭﺃﻳﺪﻳﻜﻢ( ﺑﻀﻤﲑ ﺍﳌﺨﺎﻃﺐ ﻭﺫﻟﻚ ﺑﺎﻟﻔﺘﺢ ﰲ ﴿ﻭَﻫُﻮَ ﺍﻟﱠﺬِﻱ ﻛَﻒﱠ ﺃَﻳْﺪِﻳَﻬُﻢْ ﻋَﻨْﻜُﻢْ ﻭَﺃَﻳْﺪِﻳَﻜُﻢْ ﻋَ ﻨْﻬُﻢْ ﺑِﺒَﻄْﻦِ ﻣَﻜﱠﺔَ ﴾ ]ﺍﻟﻔﺘﺢ٤٢[ ﻭﺗﺬﻛﲑ ﻛﻼ ﺇﻧـﻪ ﱂ ﳚـﺊ ﺳـﻮﻯ ﲟــﺪﺛﺮ ﻭﺍﻗــﺮﺃﻩ ﰲ ﻋــﺒﺲ ﺇ ﺃﻱ: ﻭﻗﻞ )ﻛﻼ ﺇﻧﻪ( ﺑﻀﻤﲑ ﺍﻟﻐﺎﺋﺐ ﺍﳌﺬﻛﺮ ﺑﺎﳌﺪﺛﺮ ﻭﺫﻟﻚ ﰲ ﴿ﻛَﻼ ﺇِﻧﱠﻪُ ﺗَﺬْﻛِﺮَﺓٌ. ﻓَﻤَﻦْ ﺷَﺎءَ ﺫَﻛَﺮَﻩُ. ﻭَﻣَﺎ ﻳَﺬْﻛُﺮُﻭﻥَ ﴾ ]ﺍﳌﺪﺛﺮ٤٥ـ ٦٥[ ﻭﻗﻞ )ﻛﻼ ﺇﺆﻧﺚ ﺑﻌﺒﺲ ﻭﺫﻟﻚ ﰲ ﴿ﻛَﻼ ﺇِﻧﱠﻬَﺎ ﺗَﺬْﻛِﺮَﺓٌ. ﻓَﻤَﻦْ ﺷَﺎءَ ﺫَﻛَﺮَﻩُ. ﻓِﻲ ﺻُﺤُﻒ ﴾ ]ﻋﺒﺲ١١ـ ٣١[   

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٦٣١(   ﻭﻣﻊ ﺳﱰﻳﺪ ﺍﻟـﻮﺍﻭ ﺟـﺎء ﺑﺒﻘـﺮﺓ ﻭﻟﻴﺴﺖ ﺑﺄﻋﺮﺍﻑ ﻭﻗﻴﺖ ﻣﻦ ﺍﻟﺮﺩﻯ ﺃﻱ: ﻭﻗﻞ )ﻭﺳﱰﻳﺪ( ﺑﺎﻟﻮﺍﻭ ﺑﺎﻟﺒﻘﺮﺓ ﰲ ﴿ﻭَﻗُﻮﻟُﻮﺍ ﺣِﻄﱠﺔٌ ﻧَﻐْﻔِ ﺮْ ﻟَﻜُﻢْ ﺧَﻄَﺎﻳَﺎﻛُﻢْ ﻭَﺳَﻨَﺰِﻳﺪُ ﺍﻟْﻤُﺤْﺴِﻨِﲔَ ﴾ ]ﺍﻟﺒﻘﺮﺓ٨٥[ ﴿ﻭَﺍﺩْﺧُﻠُﻮﺍ ﺍﻟْﺒَﺎﺏَ ﺳُﺠﱠﺪﴽ ﻧَﻐْﻔِﺮْ ﻟَﻜُﻢْ ﺧَﻄِﻴﺌَﺎﺗِﻜُﻢْ ﺳَﻨَﺰَﻳِﺪُ ﺍﻟْﻤُﺤْﺴِﻨِﲔَ ﴾]ﻷﻋﺮﺍﻑ١٦١[ ﻭﻗﻮﻟﻪ: )ﻭﻗﻴﺖ ﻣﻦ ﺍﻟﺮﺩﻯ ﺃﻱ: ﺣﻔﻈﺖ ﻣﻦ ﺍﳍﻼﻙ. ﻭﻋﻄﻒ ﻭﻻ ﻳﻨﻈﺮ ﺑﻌﻤـﺮﺍﻥ ﺛﺎﺑـﺖ ﻋﻠﻰ ﻻ ﻳﻜﻠﻤﻬﻢ ﻭﰲ ﺍﻟﺒﻘﺮﺓ ﺍﻧﺘﻔـﻰ ﺃﻱ: ﻭﺍﻋﻄﻒ )ﻭﻻ ﻳﻨﻈﺮ( ﻋﻠﻰ )ﻻ ﻳﻜﻠﻤﻬﻢ( ﺑﺂﻝ ﻋﻤﺮﺍﻥ ﻭﺫﻟﻚ ﰲ ﴿ﺃُﻭﻟَﺌِﻚَ ﻻ ﺧَﻼﻕَ ﻟَﻬُﻢْ ﻓِﻲ ﺍﻵﺧِﺮَﺓِ ﻭَﻻ ﻳُﻜَﻠﱢﻤُﻬُﻢُ ﺍﻟﻠﱠﻪُ ﻭَﻻ ﻳَﻨْﻈُﺮُ ﺇِﻟَﻴْﻬِﻢْ ﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ﻭَﻻ ﻳُﺰَﻛﱢﻴﻬِﻢْ ﻭَﻟَﻬُﻢْ ﻋَﺬَﺍﺏٌ ﺃَﻟِﻴﻢٌ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ٧٧[﴿ﺃُﻭﻟَﺌِﻚَ ﻣَﺎ ﻳَﺄْﻛُﻠُﻮﻥَ ﻓِﻲ ﺑُﻄُﻮﻧِﻬِﻢْ ﺇِﻻ ﺍﻟﻨﱠﺎﺭَ ﻭَﻻ ﻳُﻜَﻠﱢﻤُﻬُﻢُ ﺍﻟﻠﱠﻪُ ﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ﻭَﻻ ﻳُﺰَﻛﱢﻴﻬِﻢْ ﻭَﻟَﻬُﻢْ ﻋَﺬَﺍﺏٌ ﺃَﻟِﻴﻢٌ ﴾ ]ﺍﻟﺒﻘﺮﺓ٤٧١[ ﻭﻗﻞ ﻭﻟـﺪ ﻣـﻦ ﺑﻌـﺪ ﺃﱏ ﻳﻜـﻮﻥ ﱄ ﻭﺣﺬﻓﻚ ﻟﻔﻆ ﺍﻟﺮﺏ ﻣﻦ ﻗﺒﻠﻪ ﺍﺧﺼﺼﻦ ﺑﺜﺎﻧﻴﺔ ﰲ ﺁﻝ ﻋﻤـﺮﺍﻥ ﻻ ﺳـﻮﻯ ﲟﺮﱘ ﻟﻜـﻦ ﺑـﺎﳌ ﺆﺧﺮ ﻳـﺎ ﻓـﱴ ﺃﻱ: ﻭﻗﻞ )ﻭﻟﺪ( ﺑﻌﺪ )ﺃﱏ ﻳﻜﻮﻥ ﱄ( ﺑﺎﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﺑﺂﻝ ﻋﻤﺮﺍﻥ، ﻭﺫﻟﻚ ﰲ ﴿ﻗَﺎﻟَﺖْ ﺭَﺏﱢ ﺃَﻧﱠﻰ ﻳَﻜُﻮﻥُ ﻟِﻲ ﻭَﻟَﺪٌ ﻭَﻟَﻢْ ﻳَﻤْﺴَﺴْﻨِﻲ ﺑَﺸَﺮٌ ﻗَﺎﻝَ ﻛَﺬَﻟِﻚِ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ٧٤[ ﺃﻣﺎ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊﻓﻘﻞ ﻓﻴﻪ )ﻏﻼﻡ(. ﻭﺍﺣﺬﻑ ﻟﻔﻆ ﺍﻟﺮﺏ ﰲ ﺍﳌﻮﺿﻊ ﺍﳌﺆﺧﺮ ﲟﺮﱘ ﰲ ﴿ﻗَﺎﻟَﺖْ ﺃَﻧﱠﻰ ﻳَﻜُﻮﻥُ ﻟِﻲ ﻏُﻼﻡٌ ﻭَﻟَﻢْ ﻳَﻤْﺴَﺴْﻨِﻲ ﺑَﺸَﺮ ﴾ ]ﻣﺮﱘ٠٢[

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٧٣١( ﻓﻴﻜﻮﻥ ﲨﻠﺔ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﳌﺘﺸﺎﺑﻪ ﰲ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ: ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﺑﺂﻝ ﻋﻤﺮﺍﻥ ﰲ ﴿ﻗَﺎﻝَ ﺭَﺏﱢ ﺃَﻧﱠﻰ ﻳَﻜُﻮﻥُ ﻟِﻲ ﻏُﻼﻡٌ ﻭَ ﻗَﺪْ ﺑَﻠَﻐَﻨِﻲَ ﺍﻟْﻜِﺒَﺮُ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ٠٤[ ﻭﰲ﴿ﻗَﺎﻟَﺖْ ﺭَﺏﱢ ﺃَﻧﱠﻰ ﻳَﻜُﻮﻥُ ﻟِﻲ ﻭَﻟَﺪٌ ﻭَﻟَﻢْ ﻳَﻤْﺴَﺴْﻨِﻲ ﺑَﺸَﺮٌ ﻗَﺎﻝَ ﻛَﺬَﻟِﻚِ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ ٧٤[﴿ﻗَﺎﻝَ ﺭَﺏﱢ ﺃَﻧﱠﻰ ﻳَﻜُﻮﻥُ ﻟِﻲ ﻏُﻼﻡٌ ﻭَﻛَﺎﻧَﺖِ ﺍﻣْﺮَﺃَﺗِﻲ ﴾ ]ﻣﺮﱘ٨[﴿ﻗَﺎﻟَﺖْ ﺃَﻧﱠﻰ ﻳَﻜُﻮﻥُ ﻟِﻲ ﻏُﻼﻡٌ ﻭَﻟَﻢْ ﻳَﻤْﺴَﺴْﻨِﻲ ﺑَﺸَﺮٌ ﻭَﻟَﻢْ ﺃَﻙُ ﺑَﻐِﻴّﴼ ﴾ ]ﻣﺮﱘ٠٢[ ﻣﻦ ﺍﷲ ﺷﻴﺌًﺎ ﻣﻊ ﺃﻭﻟﺌﻚ ﻫـﻢ ﺃﺗـﻰ ﺑﻌﻤﺮﺍﻥ ﻣﻊ ﻭﺍﻭ ﻭﻗﺪ ﲰـﻊ ﺍﻧﺘﻔـﻰ ﺃﻱ: ﻭﻗﻞ )ﻭﺃﻭﻟﺌﻚ ﻫﻢ( ﺑﺎﻟﻮﺍﻭ ﺑﻌﺪ )ﻣﻦ ﺍﷲ ﺷﻴﺌًﺎ( ﺑﺂﻝ ﻋﻤﺮﺍﻥ ﰲ ﴿ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﻟَﻦْ ﺗُﻐْﻨِﻲَ ﻋَﻨْﻬُﻢْ ﺃَﻣْﻮَﺍﻟُﻬُﻢْ ﻭَﻻ ﺃَﻭْﻻﺩُﻫُﻢْ ﻣِﻦَ ﺍﻟﻠﱠﻪِ ﺷَﻴْﺌﴼ ﻭَﺃُﻭﻟَﺌِﻚَ ﻫُﻢْ ﻭَﻗُﻮﺩُ ﺍﻟﻨﱠﺎﺭِ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ٠١[﴿ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﻟَﻦْ ﺗُﻐْﻨِﻲَ ﻋَﻨْﻬُﻢْ ﺃَﻣْﻮَﺍﻟُﻬُﻢْ ﻭَﻻ ﺃَﻭْﻻﺩُﻫُﻢْ ﻣِﻦَ ﺍﻟﻠﱠﻪِ ﺷَﻴْﺌﴼ ﻭَﺃُﻭﻟَﺌِﻚَ ﺃَﺻْﺤَﺎﺏُ ﺍﻟﻨﱠﺎﺭِ ﻫُﻢْ ﻓِﻴﻬَﺎ ﺧَﺎﻟِ ﺪُﻭﻥَ ﴾ ]ﺁﻝ ﻋﻤﺮﺍﻥ٦١١[ ﺃﻣﺎ ﺑﻘﺪ ﲰﻊ ﻓﺎﺣﺬﻑ ﺍﻟﻮﺍﻭ ﻭﺫﻟﻚ ﰲ﴿ﻟَﻦْ ﺗُﻐْﻨِﻲَ ﻋَﻨْﻬُﻢْ ﺃَﻣْﻮَﺍﻟُﻬُﻢْ ﻭَﻻ ﺃَﻭْﻻﺩُﻫُﻢْ ﻣِﻦَ ﺍﻟﻠﱠﻪِ ﺷَﻴْﺌﴼ ﺃُﻭﻟَﺌِﻚَ ﺃَﺻْﺤَﺎﺏُ ﺍﻟﻨﱠﺎﺭِ ﻫُﻢْ ﻓِﻴﻬَﺎ ﺧَﺎﻟِﺪُﻭﻥَ ﴾ ]ﺍﳌﺠﺎﺩﻟﺔ٧١[ ﻭﻛﻴﻼ ﻛﻔﻰ ﺑﺎﷲ ﻗﻞ ﺑﺎﻟﻨﺴـﺎء ﺇﻥ ﻛﺬﺍ ﻣﻊ ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ ﰒ ﻭﺍﺣـﺪ ﻭﰲ ﺃﻭﻝ ﺍﻷﺣﺰﺍﺏ ﺃﻳﻀًﺎ ﻭﺧـﺎﻣﺲ ﺗﺮﻯ ﺇﻥ ﻳﺸﺄ ﻳﺬﻫﺒﻜﻢ ﺑﻌﺪﻩ ﺟـﻼ ﺃﺗﻰ ﻗﺒﻞ ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﻗﺮﺃﻩ ﻣﻨ ﺘﻔﻰ ﺗﺮﺍﻩ ﺃﻱ: ﻭﻗﻞ )ﻭﻛﻔﻰ ﺑﺎﷲ ﻭﻛﻴﻼً( ﰲ ﲬﺴﺔ ﻣﻮﺍﺿﻊ: ﺍﻷﻭﻝ: ﺑﺎﻟﻨﺴﺎء ﻗﺒﻞ )ﺇﻥ ﻳﺸﺄ ﻳﺬﻫﺒﻜﻢ( ﻭﺫﻟﻚ ﰲ ﴿ﻭَﻟِﻠﱠﻪِ ﻣَﺎ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﻣَﺎ ﻓِﻲ ﺍﻷَﺭْ ﺽِ ﻭَﻛَﻔَﻰ ﺑِﺎﻟﻠﱠﻪِ ﻭَﻛِﻴﻼً ﴾ ]ﺍﻟﻨﺴﺎء٢٣١[ ﻭﺍﻟﺜﺎﱐ: ﺑﺎﻟﻨﺴﺎء ﺃﻳﻀًﺎ ﺑﻌﺪ )ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ( ﻭﺫﻟﻚ ﰲ ﴿ﻭَﺍﻟﻠﱠﻪُ ﻳَﻜْﺘُﺐُ ﻣَﺎ ﻳُﺒَﻴﱢﺘُﻮﻥَ ﻓَﺄَﻋْﺮِﺽْ ﻋَﻨْﻬُﻢْ ﻭَﺗَﻮَﻛﱠﻞْ ﻋَﻠَﻰ ﺍﻟﻠﱠﻪِ ﻭَﻛَﻔَﻰ ﺑِﺎﻟﻠﱠﻪِ ﻭَﻛِﻴﻼً ﴾ ]ﺍﻟﻨﺴﺎء١٨[ ﻭﺍﻟﺜﺎﻟﺚ: ﺑﺎﻟﻨﺴﺎء ﺃﻳﻀًﺎ ﻗﺒﻞ )ﻟﻦ ﻳﺴﺘﻨﻜﻒ ﺍﳌﺴﻴﺢ( ﻭﺫﻟﻚ ﰲ ﴿ﻟَﻪُ ﻣَﺎ ﻓِﻲ

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٨٣١( ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﻣَﺎ ﻓِﻲ ﺍﻷَﺭْﺽِ ﻭَﻛَﻔَﻰ ﺑِﺎﻟﻠﱠﻪِ ﻭَﻛِﻴﻼً. ﻟَﻦْ ﻳَﺴْﺘَﻨْﻜِﻒَ ﺍﻟْﻤَﺴِﻴﺢُ ﺃَﻥْ ﴾ ]ﺍﻟﻨﺴﺎء١٧١، ٢٧١[ ﻭﺍﻟﺮﺍﺑﻊ: ﺑﺎﻷﺣﺰﺍﺏ ﰲ ﺃﻭﳍﺎ ﻭﺫﻟﻚ ﰲ﴿ﻭَﺗَﻮَﻛﱠﻞْ ﻋَﻠَﻰ ﺍﻟﻠﱠﻪِ ﻭَﻛَﻔَﻰ ﺑِﺎﻟﻠﱠﻪِ ﻭَﻛِﻴﻼً. ﻣَﺎ ﺟَﻌَﻞَ ﺍﻟﻠﱠﻪُ ﴾ ]ﺍﻷﺣﺰﺍﺏ٣، ٤[ ﻭﺍﳋﺎﻣﺲ: ﺑﺎﻷﺣﺰﺍﺏ ﺃﻳﻀًﺎ ﺑﻌﺪ )ﻭﺩﻉ ﺃﺫﺍﻫﻢ( ﻭﺫﻟﻚ ﰲ ﴿ﻭَﺩَﻉْ ﺃَﺫَﺍﻫُﻢْ ﻭَﺗَﻮَﻛﱠﻞْ ﻋَﻠَﻰ ﺍﻟﻠﱠﻪِ ﻭَﻛَﻔَﻰ ﺑِﺎﻟﻠﱠﻪِ ﻭَﻛِﻴﻼً. ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺇِﺫَﺍ ﻧَﻜَﺤْﺘُﻢُ ﴾ ]ﺍﻷﺣﺰﺍﺏ٨٤، ٩٤[ ﻭﻟﻔﻆ ﻭﺟﺎء ﺍﻟﺴﺤﺮﺓ ﺍﻋﻠﻢﻭﻣﺜﻠـﻪ ﻭﺃﻟﻘﻰ ﺑﺎﻷﻋﺮﺍﻑ ﺑـﺎﻟﻮﺍﻭ ﻓﻴﻬﻤـﺎ ﺃﻱ: ﻭﻗﻞ )ﻭﺟﺎء ﺍﻟﺴﺤﺮﺓ( ﺑﺎﻟﻮﺍﻭ ﺑﺎﻷﻋﺮﺍﻑ ﰲ ﴿ﻭَﺟَﺎءَ ﺍﻟﺴﱠﺤَﺮَﺓُ ﻓِﺮْﻋَﻮْﻥَ ﻗَﺎﻟُﻮﺍ ﺇِﻥﱠ ﻟَﻨَﺎ ﻷَﺟْﺮﴽ ﺇِﻥْ ﻛُﻨﱠﺎ ﻧَﺤْﻦُ ﺍﻟْﻐَﺎﻟِﺒِﲔَ ﴾ ]ﻷﻋﺮﺍﻑ٣١١[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ )ﻓﻠﻤﺎ( ﻭﺫﻟﻚ ﺑﻴﻮﻧﺲ ﰲ﴿ﻓَﻠَﻤﱠﺎ ﺟَﺎءَ ﺍﻟﺴﱠﺤَﺮَﺓُ ﻗَﺎﻝَ ﻟَﻬُﻢْ ﻣُﻮﺳَﻰ ﺃَﻟْﻘُﻮ ﺍ ﻣَﺎ ﺃَﻧْﺘُﻢْ ﻣُﻠْﻘُﻮﻥَ ﴾ ]ﻳﻮﻧﺲ٠٨[﴿ﻓَﻠَﻤﱠﺎ ﺟَﺎءَ ﺍﻟﺴﱠﺤَﺮَﺓُ ﻗَﺎﻟُﻮﺍ ﻟِﻔِﺮْﻋَﻮْﻥَ ﺃَﺇِﻥﱠ ﻟَﻨَﺎ ﻷَﺟْﺮﴽ ﺇِﻥْ ﻛُﻨﱠﺎ ﻧَﺤْﻦُ ﺍﻟْﻐَﺎﻟِﺒِﲔَ ﴾ ]ﺍﻟﺸﻌﺮﺍء١٤[ ﻭﻛﺬﻟﻚ ﻗﻞ )ﻭﺃﻟﻘﻲ( ﺑﺎﻟﻮﺍﻭ ﺑﺎﻷﻋﺮﺍﻑ ﰲ﴿ﻭَﺃُﻟْﻘِﻲَ ﺍﻟﺴﱠﺤَﺮَﺓُ ﺳَﺎﺟِﺪِﻳﻦَ ﴾ ]ﻷﻋﺮﺍﻑ٠٢١[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻓﻴﻪ )ﻓﺄﻟﻘﻲ( ﺑﺎﻟﻔﺎء ﻭﺫﻟﻚ ﺑﻄﻪ ﰲ﴿ﻓَﺄُﻟْﻘِﻲَ ﺍﻟﺴﱠﺤَﺮَﺓُ ﺳُﺠﱠﺪﴽ ﻗَﺎﻟُﻮﺍ ﺁﻣَﻨﱠﺎ ﺑِﺮَﺏﱢ ﻫَﺎﺭُﻭﻥَ ﻭَﻣُﻮﺳَﻰ ﴾ ]ﻃـﻪ٠٧[﴿ﻓَﺄُﻟْﻘِﻲَ ﺍﻟﺴﱠﺤَﺮَﺓُ ﺳَﺎﺟِﺪِﻳﻦَ ﴾ ]ﺍﻟﺸﻌﺮﺍء٦٤[ ﻭﻗﻞ ﺃﺧﺮﺟﻮﻫﻢ ﻣﻊ ﻭﻣﺎ ﻛﺎﻥ ﻳﺎ ﻓﱴ ﺟﻮﺍﺏ ﺑﻮﺍﻭ ﻏﲑ ﺍﻷﻋﺮﺍﻑ ﻣﺎ ﺣﻮﻯ ﺃﻱ: ﻭﻗﻞ )ﺃﺧﺮﺟﻮﻫﻢ( ﺑﻌﺪ )ﻭﻣﺎ ﻛﺎﻥ ﺟﻮﺍﺏ( ﺑﺎﻟﻮﺍﻭ ﻭﺫﻟﻚ ﺑﺎﻷﻋﺮﺍﻑ ﰲ ﴿ﻭَﻣَﺎ ﻛَﺎﻥَ ﺟَﻮَﺍﺏَ ﻗَﻮْﻣِﻪِ ﺇِﻟﱠﺎ ﺃَﻥْ ﻗَﺎﻟُﻮﺍ ﺃَﺧْﺮِﺟُﻮﻫُﻢْ ﻣِﻦْ ﻗَﺮْﻳَﺘِﻜُﻢْ ﴾ ]ﻷﻋﺮﺍﻑ٢٨[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻓﻴﻪ )ﺃﺧﺮﺟﻮﺍ ﺁﻝ( ﺑﻌﺪ )ﻓﻤﺎ ﻛﺎﻥ ﺟﻮﺍﺏ( ﺑﺎﻟﻔﺎء ﻭﺫﻟﻚ ﺑﺎﻟﻨﻤﻞ

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٩٣١( ﰲ ﴿ﻓَﻤَﺎ ﻛَﺎ ﻥَ ﺟَﻮَﺍﺏَ ﻗَﻮْﻣِﻪِ ﺇِﻟﱠﺎ ﺃَﻥْ ﻗَﺎﻟُﻮﺍ ﺃَﺧْﺮِﺟُﻮﺍ ﺁﻝَ ﻟُﻮﻁٍ ﻣِﻦْ ﻗَﺮْﻳَﺘِﻜُﻢ ﴾]ﺍﻟﻨﻤﻞ٦٥[ ﻭﻭﺍﻭ ﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﻧﻮﺣًﺎ ﻭﻗﻞ ﺃﻭﱂ ﻳﻬﺪﻱ ﺃﻱ: ﻭﻗﻞ )ﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﻧﻮﺣًﺎ( ﺑﺪﻭﻥ ﻭﺍﻭ ﺑﺎﻷﻋﺮﺍﻑ ﰲ ﴿ﻟَﻘَﺪْ ﺃَﺭْﺳَﻠْﻨَﺎ ﻧُﻮﺣﴼ ﺇِﻟَﻰ ﻗَﻮْﻣِﻪِ ﻓَﻘَﺎﻝَ ﻳَﺎ ﻗَﻮْﻡِ ﺍﻋْﺒُﺪُﻭﺍ ﺍﻟﻠﱠﻪَ ﴾ ]ﻷﻋﺮﺍﻑ٩٥[ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻘﻞ )ﻭﻟﻘﺪ ﺃﺭﺳﻠﻨﺎ ﻧﻮﺣًﺎ( ﺑﺎﻟﻮﺍﻭ ﻭﻗﻞ )ﺃﻭﱂ ﻳﻬﺪ( ﺑﺎﻟﻮﺍﻭ ﺑﺎﻷﻋﺮﺍﻑ ﰲ ﴿ﺃَﻭَﻟَﻢْ ﻳَﻬْﺪِ ﻟِﻠﱠﺬِﻳﻦَ ﻳَﺮِﺛُﻮﻥَ ﺍﻷَﺭْﺽَ ﻣِﻦْ ﺑَﻌْﺪِ ﺃَﻫْﻠِﻬَﺎ ﺃَﻥْ ﻟَﻮْ ﻧَﺸَﺎءُ ﺃَﺻَﺒْﻨَﺎﻫُﻢْ ﺑِﺬُﻧُﻮﺑِﻬِﻢْ ﻭَﻧَﻄْﺒَﻊُ ﻋَﻠَﻰ ﻗُﻠُﻮﺑِﻬِﻢْ ﻓَﻬُﻢْ ﻻ ﻳَﺴْﻤَﻌُﻮﻥَ ﴾ ]ﻷﻋﺮﺍﻑ٠٠١[﴿ﺃَﻭَﻟَﻢْ ﻳَﻬْﺪِ ﻟَﻬُﻢْ ﻛَﻢْ ﺃَﻫْﻠَﻜْﻨَﺎ ﻣِﻦْ ﻗَﺒْﻠِﻬِﻢْ ﻣِﻦَ ﺍﻟْﻘُﺮُﻭﻥِ ﻳَﻤْﺸُﻮﻥَ ﻓِﻲ ﻣَﺴَﺎﻛِﻨِﻬِﻢْ ﺇِﻥﱠ ﻓِﻲ ﺫَﻟِﻚَ ﻵﻳﺎﺕٍ ﺃَﻓَﻼ ﻳَﺴْﻤَﻌُﻮﻥَ ﴾ ]ﺍﻟﺴﺠﺪﺓ٦٢[ ﻭﺃﺷﺎﺭ ﺇﱃ ﻣﻮﺿﻊ ﺍﻟﺴﺠﺪﺓ ﺑﻘﻮﻟﻪ)ﺍﳉﺮﺯ( ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ ﻓﻴﻬﺎ: ﴿ﺇِﻟَﻰ ﺍﻷَﺭْﺽِ ﺍﻟْﺠُﺮُﺯ ﴾ ]ﺍﻟﺴﺠﺪﺓ٧٢[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﻓﻴﻪ )ﺃﻓﻠﻢ ﻳﻬﺪ( ﺑﺎﻟﻔﺎء ﻭﺫﻟﻚ ﺑﻄﻪ ﰲ﴿ﺃَﻓَﻠَﻢْ ﻳَﻬْﺪِ ﻟَﻬُﻢْ ﻛَﻢْ ﺃَﻫْﻠَﻜْﻨَﺎ ﻗَﺒْﻠَﻬُﻢْ ﻣِﻦَ ﺍﻟْﻘُﺮُﻭﻥِ ﻳَﻤْﺸُﻮﻥَ ﻓِﻲ ﻣَﺴَﺎﻛِﻨِﻬِﻢْ ﺇِﻥﱠ ﻓِﻲ ﺫَﻟِﻚَ ﻵﻳﺎﺕٍ ﻷُﻭﻟِ ﻲ ﺍﻟﻨﱡﻬَﻰ ﴾ ]ﻃـﻪ٨٢١[ ﻭﺍﻷﻧﺼﺎﺭ ﻣﻌـﻪ ﻭﺍﻟـﺬﻳﻦ ﻣﻘـﺪﻡ ﺑﺘﻮﺑﺔ ﻭﺍﺣﺬﻑ ﻭﺍﻭﻩ ﰲ ﺍﻟﺬﻱ ﺗـﻼ ﺃﻱ: ﻭﻗﻞ )ﻭﺍﻟﺬﻳﻦ( ﺑﺎﻟﻮﺍﻭ ﺑﻌﺪ )ﻭﺍﻷﻧﺼﺎﺭ( ﺑﺎﳌﻮﺿﻊ ﺍﻷﻭﻝ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺫﻟﻚ ﰲ ﴿ﻭَﺍﻟﺴﱠﺎﺑِﻘُﻮﻥَ ﺍﻷَﻭﱠﻟُﻮﻥَ ﻣِﻦَ ﺍﻟْﻤُﻬَﺎﺟِﺮِﻳﻦَ ﻭَﺍﻷَﻧْﺼَﺎﺭِ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺍﺗﱠﺒَﻌُﻮﻫُﻢْ ﴾ ]ﺍﻟﺘﻮﺑﺔ٠١٠[ ﻭﻗﻞ )ﻭﺍﻷﻧﺼﺎﺭ ﺍﻟﺬﻳﻦ( ﺑﺪﻭﻥ ﻭﺍﻭ ﺑﺎﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ﴿ﻟَﻘَﺪْ ﺗَﺎﺏَ ﺍﻟﻠﱠﻪُ ﻋَﻠَﻰ ﺍﻟﻨﱠﺒِﻲﱢ ﻭَﺍﻟْﻤُﻬَﺎﺟِﺮِﻳﻦَ ﻭَﺍﻷَﻧْﺼَﺎﺭِ ﺍﻟﱠﺬِﻳﻦَ ﺍﺗﱠﺒَﻌُﻮﻩُ ﴾ ]ﺍﻟﺘﻮﺑﺔ٧١١[ ﺑﻴﻮﻧﺲ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﺑـﻮﺍﻭ ﻟﻴﺆﻣﻨـﻮﺍ ﻳﻠﻲ ﻭﻟﻘﺪ ﺃﻫﻠﻜﻨﺎ ﻭﺍﻟﻔـﺎ ﺑﻐـﲑ ﺫﺍ ﺃﻱ: ﻭﻗﻞ )ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻟﻴﺆﻣﻨﻮﺍ( ﺑﺎﻟﻮﺍﻭ ﺑﻴﻮﻧﺲ ﺑﻌﺪ )ﻭﻟﻘﺪ ﺃﻫﻠﻜﻨﺎ( ﻭﺫﻟﻚ ﰲ ﴿ﻭَﻟَﻘَﺪْ

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٠٤١( ﺃَﻫْﻠَﻜْﻨَﺎ ﺍﻟْﻘُﺮُﻭﻥَ ﻣِﻦْ ﻗَﺒْﻠِﻜُﻢْ ﻟَﻤﱠﺎ ﻇَﻠَﻤُﻮﺍ ﻭَﺟَﺎءَﺗْﻬُﻢْ ﺭُﺳُﻠُﻬُﻢْ ﺑِﺎﻟْﺒَﻴﱢﻨَﺎﺕِ ﻭَﻣَﺎ ﻛَﺎﻧُﻮﺍ ﻟِﻴُﺆْﻣِﻨُﻮﺍ ﻛَﺬَﻟِﻚَ ﻧَﺠْﺰِﻱ ﺍﻟْﻘَﻮْﻡَ ﺍﻟْﻤُﺠْﺮِﻣِﲔَ ﴾ ]ﻳﻮﻧﺲ٣١[ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻘﻞ )ﻓﻤﺎ ﻛﺎﻧﻮﺍ ﻟﻴﺆﻣﻨﻮﺍ( ﺑﺎﻟﻔﺎء ﻭﺫﻟﻚ ﺑﺎﻷﻋﺮﺍﻑ ﰲ ﴿ﻭَﻟَﻘَﺪْ ﺟَﺎءَﺗْﻬُﻢْ ﺭُﺳُﻠُﻬُﻢْ ﺑِﺎﻟْﺒَﻴﱢﻨَﺎﺕِ ﻓَﻤَﺎ ﻛَﺎﻧُﻮﺍ ﻟِﻴُﺆْﻣِﻨُﻮﺍ ﺑِﻤَﺎ ﻛَﺬﱠﺑُﻮﺍ ﻣِﻦْ ﻗَﺒْﻞُ ﻛَﺬَﻟِﻚَ ﻳَﻄْﺒَﻊُ ﺍﻟﻠﱠﻪُ ﻋَﻠَﻰ ﻗُﻠُﻮﺏِ ﺍﻟْﻜَﺎﻓِﺮِﻳﻦَ ﴾ ]ﻷﻋﺮﺍﻑ١٠١[﴿ﻓَﺠَﺎءُﻭﻫُﻢْ ﺑِ ﺎﻟْﺒَﻴﱢﻨَﺎﺕِ ﻓَﻤَﺎ ﻛَﺎﻧُﻮﺍ ﻟِﻴُﺆْﻣِﻨُﻮﺍ ﺑِﻤَﺎ ﻛَﺬﱠﺑُﻮﺍ ﺑِﻪِ ﻣِﻦْ ﻗَﺒْﻞُ ﻛَﺬَﻟِﻚَ ﻧَﻄْﺒَﻊُ ﻋَﻠَﻰ ﻗُﻠُﻮﺏِ ﺍﻟْﻤُﻌْﺘَﺪِﻳﻦَ ﴾ ]ﻳﻮﻧﺲ٤٧[ ﺑﻴﻮﻧﺲ ﺭﻭﻡ ﺃﻭﻝ ﺍﻟﺰﻣـﺮ ﺍﻗـﺮﺃﻥ ﺇﺫﺍ ﻣﺲ ﻣﻊ ﻭﺍﻭ ﻭﰲ ﻏﲑﻫـﺎ ﺑﻔـﺎ ﺃﻱ: ﻭﻗﻞ )ﻭﺇﺫﺍ ﻣﺲ( ﺑﺎﻟﻮﺍﻭ ﺑﻴﻮﻧﺲ ﰲ ﴿ﻭَﺇِﺫَﺍ ﻣَﺲﱠ ﺍﻹﻧْﺴَﺎﻥَ ﺍﻟﻀﱡ ﺮﱡ ﺩَﻋَﺎﻧَﺎ ﻟِﺠَﻨْﺒِﻪِ ﴾ ]ﻳﻮﻧﺲ٢١[﴿ﻭَﺇِﺫَﺍ ﻣَﺲﱠ ﺍﻟﻨﱠﺎﺱَ ﺿُﺮﱞ ﺩَﻋَﻮْﺍ ﺭَﺑﱠﻬُﻢْ ﻣُﻨِﻴﺒِﲔَ ﺇِﻟَﻴْﻪ ﴾ ]ﺍﻟﺮﻭﻡ ٣٣[﴿ﻭَﺇِﺫَﺍ ﻣَﺲﱠ ﺍﻹﻧْﺴَﺎﻥَ ﺿُﺮﱞ ﺩَﻋَﺎ ﺭَﺑﱠﻪُ ﻣُﻨِﻴﺒﴼ ﺇِﻟَﻴْﻪِ ﴾ ]ﺍﻟﺰﻣﺮ٨[ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻓﻘﻞ )ﻓﺈﺫﺍﻣﺲ( ﺑﺎﻟﻔﺎء ﻭﺫﻟﻚ ﺑﺜﺎﱐ ﺍﻟﺰﻣﺮ ﰲ ﴿ﻓَﺈِﺫَﺍ ﻣَﺲﱠ ﺍﻹﻧْﺴَﺎﻥَ ﺿُﺮﱞ ﺩَﻋَﺎﻧَﺎ ﺛُﻢﱠ ﺇِﺫَﺍ ﺧَﻮﱠﻟْﻨَﺎﻩُ ﴾ ]ﺍﻟﺰﻣﺮ٩٤[ ﻭﻭﺍﻭ ﻭﳌﺎ ﻗﻠﻪ ﻣـﻊ ﺟـﺎء ﺃﻣﺮﻧـﺎ  ﺃﻱ: ﻭﻗﻞ )ﻭﳌﺎ ﺟﺎء ﺃﻣﺮﻧﺎ( ﺑﺎﻟﻮﺍﻭ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ، ﻭﺫﻟﻚ ﰲ ﴿ﻭَﻟَﻤﱠﺎ ﺟَﺎءَ ﺃَﻣْﺮُﻧَﺎ ﻧَﺠﱠﻴْﻨَﺎ ﻫُﻮﺩﴽ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻣَﻌَﻪُ ﺑِﺮَﺣْﻤَﺔٍ ﻣِﻨﱠﺎ ﻭَﻧَﺠﱠﻴْﻨَﺎﻫُﻢْ ﻣِﻦْ ﻋَﺬَﺍﺏٍ ﻏَﻠِﻴﻆٍ ﴾ ]ﻫﻮﺩ٨٥[﴿ﻭَﻟَﻤﱠﺎ ﺟَﺎءَ ﺃَﻣْﺮُﻧَﺎ ﻧَﺠﱠﻴْﻨَﺎ ﺷُﻌَﻴْﺒﴼ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻣَﻌَﻪُ ﺑِﺮَﺣْﻤَﺔٍ ﻣِﻨﱠﺎ ﻭَﺃَﺧَﺬَﺕِ ﺍﻟﱠﺬِﻳﻦَ ﻇَﻠَﻤُﻮﺍ ﺍﻟﺼﱠﻴْﺤَﺔُ ﻓَﺄَﺻْﺒَﺤُﻮﺍ ﻓِﻲ ﺩِﻳَﺎﺭِﻫِﻢْ ﺟَﺎﺛِﻤِﲔَ ﴾ ]ﻫﻮﺩ٤٩[ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﺍﻟﺴﻼﻡ ﰲ ﴿ﻓَﻠَﻤﱠﺎ ﺟَﺎءَ ﺃَﻣْﺮُﻧَﺎ ﻧَﺠﱠﻴْﻨَﺎ ﺻَﺎﻟِﺤﴼ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻣَﻌَﻪُ ﺑِﺮَﺣْﻤَﺔٍ ﻣِﻨﱠ ﺎ ﻭَﻣِﻦْ ﺧِﺰْﻱِ ﻳَﻮْﻣِﺌِﺬٍ ﺇِﻥﱠ ﺭَﺑﱠﻚَ ﻫُﻮَ ﺍﻟْﻘَﻮِﻱﱡ ﺍﻟْﻌَﺰِﻳﺰُ ﴾ ]ﻫﻮﺩ٦٦[﴿ﻓَﻠَﻤﱠﺎ ﺟَﺎءَ ﺃَﻣْﺮُﻧَﺎ ﺟَﻌَﻠْﻨَﺎ ﻋَﺎﻟِﻴَﻬَﺎ

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )١٤١( ﺳَﺎﻓِﻠَﻬَﺎ ﻭَﺃَﻣْﻄَﺮْﻧَﺎ ﻋَﻠَﻴْﻬَﺎ ﺣِﺠَﺎﺭَﺓً ﻣِﻦْ ﺳِﺠﱢﻴﻞٍ ﻣَﻨْﻀُﻮﺩٍ ﴾ ]ﻫﻮﺩ٢٨[ ﻭﰲ ﻳﻮﺳﻒ ﻗﻠﻪ ﻟﺪﻯ ﺑﻠـﻎ ﺍﻷﺷـﺪ ﻭﻣﻊ ﺩﺧﻠﻮﺍ ﻣﻦ ﺣﻴﺚ ﻣﻊ ﻓﺼﻠﺖ ﻛﺬﺍ ﻭﺟﻬﺰﻫﻢ ﺍﻷﻭﱃ ﻭﻣﻊ ﻓﺘﺤـﻮﺍ ﻣﺘـﺎ ﻭﻣﻊ ﺩﺧﻠﻮﺍ ﺍﻷﻭﱃ ﻋﻠﻰ ﻳﻮﺳﻒ ﺍﻧﺘﻬﻰ ﺃﻱ: ﻭﻗﻞ )ﻭﳌﺎ( ﺑﺎﻟﻮﺍﻭ ﺑﻴﻮﺳﻒ ﰲ ﺳﺘﺔ ﻣﻮﺍﺿﻊ: ﺍﻷﻭﻝ: ﻣﻊ )ﺑﻠﻎ ﺃﺷﺪﻩ( ﰲ ﴿ﻭَﻟَﻤﱠﺎ ﺑَﻠَﻎَ ﺃَﺷُﺪﱠﻩُ ﺁﺗَﻴْﻨَﺎﻩُ ﺣُﻜْﻤﴼ ﻭَﻋِﻠْﻤﴼ ﴾]ﻳﻮﺳﻒ٢٢[ ﻭﺍﻟﺜﺎﱐ: ﻣﻊ )ﺟﻬﺰﻫﻢ( ﺍﻷﻭﱃ ﰲ﴿ﻭَﻟَﻤﱠﺎ ﺟَﻬﱠ ﺰَﻫُﻢْ ﺑِﺠَﻬَﺎﺯِﻫِﻢْ ﻗَﺎﻝَ ﺍﺋْﺘُﻮﻧِﻲ ﺑِﺄَﺥٍ ﴾ ]ﻳﻮﺳﻒ٩٥[ ﻭﺍﻟﺜﺎﻟﺚ: ﻣﻊ )ﻓﺘﺤﻮﺍ ﻣﺘﺎﻋﻬﻢ( ﰲ﴿ﻭَﻟَﻤﱠﺎ ﻓَﺘَﺤُﻮﺍ ﻣَﺘَﺎﻋَﻬُﻢْ ﻭَﺟَﺪُﻭﺍ ﺑِﻀَﺎﻋَﺘَﻬُﻢْ ﴾ ]ﻳﻮﺳﻒ٥٦[ ﻭﺍﻟﺮﺍﺑﻊ: ﻣﻊ )ﺩﺧﻠﻮﺍ ﻣﻦ ﺣﻴﺚ( ﰲ﴿ﻭَﻟَﻤﱠﺎ ﺩَﺧَﻠُﻮﺍ ﻣِﻦْ ﺣَﻴْﺚُ ﺃَﻣَﺮَﻫُﻢْ ﺃَﺑُﻮﻫُﻢْ ﴾ ]ﻳﻮﺳﻒ٨٦[ ﻭﺍﳋﺎﻣﺲ: ﻣﻊ )ﻓﺼﻠﺖ( ﰲ ﴿ﻭَﻟَﻤﱠﺎ ﻓَﺼَﻠَﺖِ ﺍﻟْﻌِﲑُ ﻗَﺎﻝَ ﺃَﺑُﻮﻫُﻢْ ﴾ ]ﻳﻮﺳﻒ٤٩[ ﻭﺍﻟﺴﺎﺩﺱ: ﻣﻊ )ﺩﺧﻠﻮﺍ ﻋﻠﻰ ﻳﻮﺳﻒ( ﰲ ﺍﳌﻮﺿﻊ ﺍﻷﻭﻝ ﰲ ﴿ﻭَﻟَﻤﱠﺎ ﺩَﺧَﻠُﻮﺍ ﻋَﻠَﻰ ﻳُﻮﺳُﻒَ ﺁﻭَﻯ ﺇِﻟَﻴْﻪِ ﺃَﺧَﺎﻩُ ﴾ ]ﻳﻮﺳﻒ٩٦[ ﻭﺯﺩ ﻭﺍﺗﺒﻊ ﺃﺩﺑﺎﺭﻫﻢ ﻗﺒـﻞ ﻳﻠﺘﻔـﺖ ﻟﺪﻯ ﺍﳊﺠﺮ ﻭﺍﺳﻘﻄﻪ ﺃﻱ: ﻭﻗﻞ )ﻭﺍﺗﺒﻊ ﺃﺩﺑﺎﺭﻫﻢ( ﻗﺒﻞ )ﻳﻠﺘﻔﺖ( ﺑﺎﳊﺠﺮ ﰲ ﴿ﻓَﺄَﺳْﺮِ ﺑِﺄَﻫْﻠِﻚَ ﺑِﻘِﻄْﻊٍ ﻣِﻦَ ﺍﻟﻠﱠﻴْﻞِ ﻭَﺍﺗﱠﺒِﻊْ ﺃَﺩْﺑَﺎﺭَﻫُﻢْ ﻭَﻻ ﻳَﻠْﺘَﻔِﺖْ ﻣِﻨْﻜُﻢْ ﺃَﺣَﺪٌ ﻭَﺍﻣْﻀُﻮﺍ ﴾ ]ﺍﳊﺠﺮ٥٦[ ﴿ﻓَﺄَﺳْﺮِ ﺑِﺄَﻫْﻠِﻚَ ﺑِﻘِﻄْﻊٍ ﻣِﻦَ ﺍﻟﻠﱠﻴْﻞِ ﻭَﻻ ﻳَﻠْﺘَﻔِﺖْ ﻣِﻨْﻜُﻢْ ﺃَﺣَ ﺪٌ ﺇِﻻ ﺍﻣْﺮَﺃَﺗَﻚَ ﴾ ]ﻫﻮﺩ١٨[ ﻭﰲ ﺍﻷﻧﺒﻴﺎ ﺑﺎﻟﻮﺍﻭ ﻗـﻞ ﻭﺗﻘﻄﻌـﻮﺍ ﻭﻓﺘﺤﺖ ﺍﻟﺜﺎﱐ ﻟﺪﻯ ﺯﻣـﺮ ﻛـﺬﺍ ﻗﻮﻟﻪ: )ﻭﰲ ﺍﻷﻧﺒﻴﺎ ﺑﺎﻟﻮﺍﻭ ﻗﻞ ﻭﺗﻘﻄﻌﻮﺍ( ﺃﻱ: ﻭﻗﻞ )ﻭﺗﻘﻄﻌﻮﺍ( ﺑﺎﻟﻮﺍﻭ ﺑﺎﻷﻧﺒﻴﺎء ﰲ

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٢٤١( ﴿ﻭَﺗَﻘَﻄﱠﻌُﻮﺍ ﺃَﻣْﺮَﻫُﻢْ ﺑَﻴْﻨَﻬُﻢْ ﻛُﻞﱞ ﺇِﻟَﻴْﻨَﺎ ﺭَﺍﺟِﻌُﻮﻥَ ﴾ ]ﺍﻷﻧﺒﻴﺎء٣٩[ ﻓﻴﻜﻮﻥ ﺍﳌ ﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻓﻴﻪ )ﻓﺘﻘﻄﻌﻮﺍ( ﺑﺎﻟﻔﺎء ﻭﺫﻟﻚ ﺑﺎﳌﺆﻣﻨﲔ ﰲ ﴿ﻓَﺘَﻘَﻄﱠﻌُﻮﺍ ﺃَﻣْﺮَﻫُﻢْ ﺑَﻴْﻨَﻬُﻢْ ﺯُﺑُﺮﴽ ﻛُﻞﱡ ﺣِﺰْﺏٍ ﺑِﻤَﺎ ﻟَﺪَﻳْﻬِﻢْ ﻓَﺮِﺣُﻮﻥَ ﴾ ]ﺍﳌﺆﻣﻨﻮﻥ٣٥[ ﻭﻗﻮﻟﻪ: )ﻭﻓﺘﺤﺖ ﺍﻟﺜﺎﱐ ﻟﺪﻯ ﺯﻣﺮ ﻛﺬﺍ ﺃﻱ: ﻭﻗﻞ )ﻭﻓﺘﺤﺖ( ﺑﺎﻟﻮﺍﻭ ﺑﺎﳌﻮﺿﻊ ﺍﻟﺜﺎﱐ ﺑﺎﻟﺰﻣﺮ ﰲ ﴿ﻭَﺳِﻴﻖَ ﺍﻟﱠﺬِﻳﻦَ ﺍﺗﱠ ﻘَﻮْﺍ ﺭَﺑﱠﻬُﻢْ ﺇِﻟَﻰ ﺍﻟْﺠَﻨﱠﺔِ ﺯُﻣَﺮﴽ ﺣَﺘﱠﻰ ﺇِﺫَﺍ ﺟَﺎءُﻭﻫَﺎ ﻭَﻓُﺘِﺤَﺖْ ﺃَﺑْﻮَﺍﺑُﻬَﺎ ﴾ ]ﺍﻟﺰﻣﺮ٣٧[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻓﻴﻪ )ﻓﺘﺤﺖ( ﺑﺪﻭﻥ ﺍﻟﻮﺍﻭ ﻭﺫﻟﻚ ﺑﺄﻭﻝ ﺍﳌﻮﺿﻌﲔ ﺑﺎﻟﺰﻣﺮ ﰲ ﴿ﻭَﺳِﻴﻖَ ﺍﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﺇِﻟَﻰ ﺟَﻬَﻨﱠﻢَ ﺯُﻣَﺮﴽ ﺣَﺘﱠﻰ ﺇِﺫَﺍ ﺟَﺎءُﻭﻫَﺎ ﻓُﺘِﺤَﺖْ ﺃَﺑْﻮَﺍﺑُﻬَﺎ ﴾ ]ﺍﻟﺰﻣﺮ١٧[ ﻭﺧﻠﻖ ﺍﻟﺴﻤﺎ ﻭﺍﻷﺽ ﰲ ﺳﺘﺔ ﺃﺗـﻰ ﺑﻘﺎﻑ ﻭﻓﺮﻗﺎﻥ ﻭﺳﺠﺪﺓ ﻣـﻊ ﻭﻣـﺎ ﺃﻱ: ﻭﻗﻞ )ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﰲ ﺳﺘﺔ( ﺑﻘﺎﻑ ﰲ ﴿ﻭَﻟَﻘَﺪْ ﺧَﻠَﻘْﻨَﺎ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽَ ﻭَﻣَﺎ ﺑَﻴْﻨَﻬُﻤَﺎ ﻓِﻲ ﺳِﺘﱠﺔِ ﺃَﻳﱠﺎﻡٍ ﻭَﻣَﺎ ﻣَﺴﱠﻨَﺎ ﻣِﻦْ ﻟُﻐُﻮﺏٍ ﴾ ]ﻕ٨٣[ ﻭﺑﺎﻟﻔﺮﻗﺎﻥ ﰲ﴿ﺍﻟﱠﺬِﻱ ﺧَﻠَﻖَ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽَ ﻭَﻣَﺎ ﺑَﻴْﻨَﻬُﻤَﺎ ﻓِﻲ ﺳِﺘﱠﺔِ ﺃَﻳﱠﺎﻡٍ ﺛُﻢﱠ ﺍﺳْﺘَﻮَﻯ ﻋَﻠَﻰ ﺍﻟْﻌَﺮْﺵِ ﺍﻟﺮﱠﺣْﻤَﻦ ﻓَﺎﺳْﺄَﻝْ ﺑِﻪِ ﺧَﺒِﲑﴽ ﴾ ]ﺍﻟﻔﺮﻗﺎﻥ٩٥[﴿ﺍﻟﻠﱠﻪُ ﺍﻟﱠﺬِﻱ ﺧَﻠَﻖَ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽَ ﻭَﻣَﺎ ﺑَﻴْﻨَﻬُﻤَﺎ ﻓِ ﻲ ﺳِﺘﱠﺔِ ﺃَﻳﱠﺎﻡٍ ﺛُﻢﱠ ﺍﺳْﺘَﻮَﻯ ﻋَﻠَﻰ ﺍﻟْﻌَﺮْﺵِ ﻣَﺎ ﻟَﻜُﻢْ ﻣِﻦْ ﺩُﻭﻧِﻪِ ﻣِﻦْ ﻭَﻟِﻲﱟ ﻭَﻻ ﺷَﻔِﻴﻊٍ ﺃَﻓَﻼ ﺗَﺘَﺬَﻛﱠﺮُﻭﻥَ ﴾ ]ﺍﻟﺴﺠﺪﺓ٤[ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺜﻼﺛﺔ ﻓﻘﻞ )ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ( ﺑﺪﻭﻥ )ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ(. ﻭﻭﺍﻭ ﻭﻣﺎ ﺃﻭﺗﻴﺘﻤﻮﺍ ﻗﺼﺺ ﺣـﻮﺕ ﻭﻣﻦ ﺑﻌﺪﻩ ﻓﻴﻬـﺎ ﻭﺯﻳﻨﺘﻬـﺎ ﺗـﻼ ﺃﻱ: ﻭﻗﻞ )ﻭﻣﺎ ﺃﻭﺗﻴﺘﻢ( ﺑﺎﻟﻮﺍﻭ ﻭﺑﻌﺪﻩ )ﻭﺯﻳﻨﺘﻬﺎ( ﺑﺎﻟﻘﺼﺺ ﰲ ﴿ﻭَﻣَﺎ ﺃُﻭﺗِﻴﺘُﻢْ ﻣِﻦْ ﺷَﻲْءٍ ﻓَﻤَﺘَﺎﻉُ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﺯِﻳﻨَﺘُﻬَﺎ ﻭَﻣَﺎ ﻋِﻨْﺪَ ﺍﻟﻠﱠﻪِ ﺧَﻴْﺮٌ ﻭَﺃَﺑْﻘَﻰ ﺃَﻓَﻼ ﺗَﻌْﻘِﻠُﻮﻥَ ﴾ ]ﺍﻟﻘﺼﺺ٠٦[

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٣٤١( ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻓﻴﻪ )ﻓﻤﺎ ﺃﻭﺗﻴﺘﻢ( ﺑﺎﻟﻔﺎء ﻭﻟﻴﺲ ﻓﻴﻪ )ﻭﺯﻳﻨﺘﻬﺎ(، ﻭﺫﻟﻚ ﺑﺎﻟﺸﻮﺭﻯ ﰲ ﴿ﻓَﻤَﺎ ﺃُﻭﺗِﻴﺘُﻢْ ﻣِﻦْ ﺷَﻲْءٍ ﻓَﻤَﺘَﺎﻉُ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪﱡﻧْﻴَﺎ ﻭَﻣَﺎ ﻋِﻨْﺪَ ﺍﻟﻠﱠﻪِ ﺧَﻴْﺮٌ ﻭَﺃَﺑْﻘَﻰ ﻟِﻠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﻋَﻠَﻰ ﺭَﺑﱢﻬِﻢْ ﻳَﺘَﻮَﻛﱠﻠُﻮﻥَ ﴾ ]ﺍﻟﺸﻮﺭﻯ٦٣[ ﻭﰲ ﻋﻨﻜﺒﻮﺕ ﻣﻊ ﺳﺄﻟﺘﻬ ﻢ ﺍﻗـﺮﺃﻥ ﻭﺳﺨﺮ ﻭﺃﻣﺎ ﻏﲑﻫﺎ ﻓﻘـﺪ ﺍﻧﺘﻔـﻰ ﺃﻱ: ﻭﻗﻞ )ﻭﺳﺨﺮ( ﺑﻌﺪ )ﺳﺄﻟﺘﻬﻢ( ﺑﺎﻟﻌﻨﻜﺒﻮﺕ ﰲ ﴿ﻭَﻟَﺌِﻦْ ﺳَﺄَﻟْﺘَﻬُﻢْ ﻣَﻦْ ﺧَﻠَﻖَ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽَ ﻭَﺳَﺨﱠﺮَ ﺍﻟﺸﱠﻤْﺲَ ﻭَﺍﻟْﻘَﻤَﺮَ ﻟَﻴَﻘُﻮﻟُﻦﱠ ﺍﻟﻠﱠﻪُ ﻓَﺄَﻧﱠﻰ ﻳُﺆْﻓَﻜُﻮﻥَ ﴾ ]ﺍﻟﻌﻨﻜﺒﻮﺕ١٦[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻟﻴﺲ ﻓﻴﻪ )ﻭﺳﺨﺮ( ﻭﺫﻟﻚ ﺑﻠﻘﻤﺎﻥ ﰲ﴿ﻭَﻟَﺌِ ﻦْ ﺳَﺄَﻟْﺘَﻬُﻢْ ﻣَﻦْ ﺧَﻠَﻖَ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽَ ﻟَﻴَﻘُﻮﻟُﻦﱠ ﺍﻟﻠﱠﻪُ ﻗُﻞِ ﺍﻟْﺤَﻤْﺪُ ﻟِﻠﱠﻪِ ﴾ ]ﻟﻘﻤﺎﻥ٥٢[﴿ﻭَﻟَﺌِﻦْ ﺳَﺄَﻟْﺘَﻬُﻢْ ﻣَﻦْ ﺧَﻠَﻖَ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽَ ﻟَﻴَﻘُﻮﻟُﻦﱠ ﺍﻟﻠﱠﻪُ ﻗُﻞْ ﺃَﻓَﺮَﺃَﻳْﺘُﻢْ ﴾ ]ﺍﻟﺰﻣﺮ٨٣[ ﻭﺑﺎﻟﺰﺧﺮﻑ ﰲ﴿ﻭَﻟَﺌِ ﻦْ ﺳَﺄَﻟْﺘَﻬُﻢْ ﻣَﻦْ ﺧَﻠَﻖَ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽَ ﻟَﻴَﻘُﻮﻟُﻦﱠ ﺧَﻠَﻘَﻬُﻦﱠ ﺍﻟْﻌَﺰِﻳﺰُ ﺍﻟْﻌَﻠِﻴﻢُ ﴾ ]ﺍﻟﺰﺧﺮﻑ٩[ ﺑﺼﺎﺩ ﻭﻗـﺎﻝ ﺍﻟﻜـﺎﻓﺮﻭﻥ ﺑـﻮﺍﻭﻩ ﻳﻠﻲ ﻣﻨﺬﺭ ﻣﻨﻬﻢ ﻭﰲ ﻏﲑﻫـﺎ ﺑﻔـﺎ ﺃﻱ: ﻭﻗﻞ )ﻭﻗﺎﻝ ﺍﻟﻜﺎﻓﺮﻭﻥ( ﺑﺎﻟﻮﺍﻭ ﺑﻌﺪ )ﻣﻨﺬﺭ ﻣﻨﻬﻢ( ﺑﺼﺎﺩ ﻭﺫﻟﻚ ﰲ ﴿ﻭَﻋَﺠِﺒُﻮﺍ ﺃَﻥْ ﺟَﺎءَﻫُﻢْ ﻣُﻨْﺬِﺭٌ ﻣِﻨْﻬُﻢْ ﻭَﻗَﺎﻝَ ﺍﻟْﻜَﺎﻓِﺮُﻭﻥَ ﻫَﺬَﺍ ﺳَﺎﺣِﺮٌ ﻛَﺬﱠﺍﺏٌ ﴾ ]ﺹ٤[ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻓﻘﻞ )ﻓﻘﺎﻝ ﺍﻟﻜﺎﻓﺮﻭﻥ( ﺑﺎﻟﻔﺎء ﻭﺫﻟﻚ ﺑﻘﺎﻑ ﰲ﴿ﺑَﻞْ ﻋَﺠِﺒُﻮﺍ ﺃَﻥْ ﺟَﺎءَﻫُﻢْ ﻣُﻨْﺬِﺭٌ ﻣِﻨْﻬُﻢْ ﻓَﻘَﺎﻝَ ﺍﻟْﻜَﺎﻓِﺮُﻭﻥَ ﻫَﺬَﺍ ﺷَﻲْءٌ ﻋَﺠِﻴﺐٌ ﴾ ]ﻕ٢[ ﻭﰲ ﻏﺎﻓﺮ ﺍﻋﻄﻒ ﻳﺆﻣﻨﻮﻥ ﺑﻪ ﻋﻠـﻰ ﻳﺴﺒﺢ ﻭﰲ ﺍﻟﺸﻮﺭﻯ ﺍﺣﺬﻓﻨﻪ ﻓﻘﺪ ﺧﻼ ﺃﻱ: ﻭﻗﻞ )ﻭﻳﺆﻣﻨﻮﻥ ﺑﻪ( ﺑﻌﺪ )ﻳﺴﺒﺤﻮﻥ( ﺑﻐﺎﻓﺮ ﰲ ﴿ﺍﻟﱠﺬِﻳﻦَ ﻳَﺤْﻤِﻠُﻮﻥَ ﺍﻟْﻌَﺮْﺵَ ﻭَﻣَﻦْ ﺣَﻮْﻟَﻪُ ﻳُﺴَﺒﱢﺤُﻮﻥَ ﺑِﺤَﻤْﺪِ ﺭَﺑﱢﻬِﻢْ ﻭَﻳُﺆْﻣِﻨُﻮﻥَ ﺑِﻪِ ﻭَﻳَﺴْﺘَﻐْﻔِﺮُﻭﻥَ ﻟِﻠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﴾ ]ﻏﺎﻓﺮ٧[ ﻭﻟﻴﺲ ﺫﻟﻚ ﺑﺎﻟﺸﻮﺭﻯ ﰲ﴿ﻭَﺍﻟْﻤَﻼﺋِﻜَﺔُ ﻳُﺴَﺒﱢﺤُﻮﻥَ ﺑِﺤَﻤْﺪِ ﺭَﺑﱢﻬِﻢْ ﻭَﻳَﺴْﺘَﻐْﻔِﺮُﻭﻥَ ﻟِﻤَﻦْ ﻓِﻲ

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٤٤١( ﺍﻷَﺭْﺽ ﴾ ]ﺍﻟﺸﻮﺭﻯ٥[ ﻭﺑﺎﻟﻄﻮﺭ ﻗﻞ ﻭﺍﺻﱪ ﳊﻜﻢ ﻭﻗﺒﻠـﻪ ﻭﺇﻥ ﺑـﻮﺍﻭ ﻟﻠــﺬﻳﻦ ﻗــﺪ ﺍﻛﺘﻔــﻰ ﻗﻮﻟﻪ: )ﻭﺑﺎﻟﻄﻮﺭ ﻗﻞ ﻭﺍﺻﱪ ﳊﻜﻢ( ﺃﻱ: ﻭﻗﻞ )ﻭﺍﺻﱪ ﳊﻜﻢ( ﺑﺎﻟﻮﺍﻭ ﺑﺎﻟﻄﻮﺭ ﰲ ﴿ﻭَﺍﺻْﺒِﺮْ ﻟِﺤُﻜْﻢِ ﺭَﺑﱢﻚَ ﻓَﺈِﻧﱠ ﻚَ ﺑِﺄَﻋْﻴُﻨِﻨَﺎ ﻭَﺳَﺒﱢﺢْ ﺑِﺤَﻤْﺪِ ﺭَﺑﱢﻚَ ﺣِﲔَ ﺗَﻘُﻮﻡُ ﴾ ]ﺍﻟﻄﻮﺭ٨٤[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻓﻴﻪ )ﻓﺎﺻﱪ ﳊﻜﻢ( ﺑﺎﻟﻔﺎء، ﻭﺫﻟﻚ ﺑﺎﻟﻘﻠﻢ ﰲ﴿ﻓَﺎﺻْﺒِﺮْ ﻟِﺤُﻜْﻢِ ﺭَﺑﱢﻚَ ﻭَﻻ ﺗَﻜُﻦْ ﻛَﺼَﺎﺣِﺐِ ﺍﻟْﺤُﻮﺕ ﴾ ]ﺍﻟﻘﻠﻢ٨٤[﴿ﻓَﺎﺻْﺒِﺮْ ﻟِﺤُﻜْﻢِ ﺭَﺑﱢﻚَ ﻭَﻻ ﺗُﻄِﻊْ ﻣِﻨْﻬُﻢْ ﺁﺛِﻤﴼ ﺃَﻭْ ﻛَﻔُﻮﺭﴽ ﴾ ]ﺍﻹﻧﺴﺎﻥ٤٢[ ﻭﻗﻮﻟﻪ: )ﻭﺇﻥ ﺑﻮﺍﻭ ﻟﻠﺬﻳﻦ ﺃﻱ: ﻭﻗﻞ )ﻭﺇﻥ ﻟﻠﺬﻳﻦ ﻇﻠﻤﻮﺍ( ﺑﺎﻟﻮﺍﻭ ﺑﺎﻟﻄﻮﺭ ﰲ ﴿ﻭَﺇِﻥﱠ ﻟِﻠﱠﺬِﻳﻦَ ﻇَﻠَﻤُﻮﺍ ﻋَﺬَﺍﺑﴼ ﺩُﻭﻥَ ﺫَﻟِﻚَ ﻭَﻟَﻜِﻦﱠ ﺃَﻛْﺜَﺮَﻫُﻢْ ﻻ ﻳَﻌْﻠَﻤُﻮﻥَ ﴾ ]ﺍﻟﻄﻮﺭ٧٤[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻌﻪ ﻓﻴﻪ )ﻓﺈﻥ( ﺑﺎﻟﻔﺎء ﻭﺫ ﻟﻚ ﺑﺎﻟﺬﺍﺭﻳﺎﺕ ﰲ ﴿ﻓَﺈِﻥﱠ ﻟِﻠﱠﺬِﻳﻦَ ﻇَﻠَﻤُﻮﺍ ﺫَﻧُﻮﺑﴼ ﻣِﺜْﻞَ ﺫَﻧُﻮﺏِ ﺃَﺻْﺤَﺎﺑِﻬِﻢْ ﻓَﻼ ﻳَﺴْﺘَﻌْﺠِﻠُﻮﻥِ ﴾ ]ﺍﻟﺬﺍﺭﻳﺎﺕ٩٥[   

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٥٤١(   ﻭﻳﺆﺧﺬ ﻋﺪﻝ ﺑﻌﺪ ﻳﻘﺒـﻞ ﺷـﻔﺎﻋﺔ ﺑﺒﻘﺮﺓ ﻗﻞ ﰲ ﺗـﺄﻣﺮﻭﻥ ﻗـﺪ ﺍﳒـﻼ ﺃﻱ: ﻭﻗﻞ )ﻭﻻ ﻳﺆﺧﺬ ﻣﻨﻬﺎ ﻋﺪﻝ( ﺑﻌﺪ )ﻭﻻ ﻳﻘﺒﻞ ﻣﻨﻬﺎ ﺷﻔﺎﻋﺔ( ﺑﺮﺑﻊ )ﺃﺗﺄﻣﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺎﻟﱪ( ﺑﺎﻟﺒﻘﺮﺓ ﰲ ﴿ﻭَﻻ ﻳُﻘْﺒَﻞُ ﻣِﻨْﻬَﺎ ﺷَﻔَﺎﻋَﺔٌ ﻭَﻻ ﻳُﺆْﺧَﺬُ ﻣِﻨْﻬَﺎ ﻋَﺪْﻝٌ ﻭَﻻ ﻫُﻢْ ﻳُﻨْﺼَﺮُﻭﻥَ ﴾ ]ﺍﻟﺒﻘﺮﺓ٨٤[ ﻓﻴﻜﻮﻥ ﺍﳌﺘﺸﺎﺑﻪ ﻣﻊ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﰲ ﺭﺑﻊ )ﻣﺎ ﻧﻨﺴﺦ ﻣﻦ ﺁﻳﺔ( ﻭﺫﻟﻚ ﰲ﴿ﻭَﻻ ﻳُﻘْﺒَﻞُ ﻣِﻨْﻬَﺎ ﻋَﺪْﻝٌ ﻭَﻻ ﺗَﻨْ ﻔَﻌُﻬَﺎ ﺷَﻔَﺎﻋَﺔٌ ﻭَﻻ ﻫُﻢْ ﻳُﻨْﺼَﺮُﻭﻥَ ﴾ ]ﺍﻟﺒﻘﺮﺓ٣٢١[ ﻭﺃﺑﻨﺎءﻛﻢ ﻣﻊ ﻳﺬﲝﻮﻥ ﺑﻮﺍﻭ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻭﺍﻟﻘﺘـﻞ ﰲ ﺳـﻮﻯ ﺃﻱ: ﻭﻗﻞ )ﻳﺬﲝﻮﻥ ﺃﺑﻨﺎءﻛﻢ( ﻣﻦ ﻏﲑ ﻭﺍﻭ ﺑﺎﻟﺒﻘﺮﺓ ﰲ ﴿ﻭَﺇِﺫْ ﻧَﺠﱠﻴْﻨَﺎﻛُﻢْ ﻣِﻦْ ﺁﻝِ ﻓِﺮْﻋَﻮْﻥَ ﻳَﺴُﻮﻣُﻮﻧَﻜُﻢْ ﺳُﻮءَ ﺍﻟْﻌَﺬَﺍﺏِ ﻳُﺬَﺑﱢﺤُﻮﻥَ ﺃَﺑْﻨَ ﺎءَﻛُﻢْ ﻭَﻳَﺴْﺘَﺤْﻴُﻮﻥَ ﴾ ]ﺍﻟﺒﻘﺮﺓ٩٤[ ﻭﻗﻞ )ﻭﻳﺬﲝﻮﻥ ﺃﺑﻨﺎءﻛﻢ( ﺑﺎﻟﻮﺍﻭ ﺑﺈﺑﺮﺍﻫﻴﻢ ﰲ ﴿ﺇِﺫْ ﺃَﻧْﺠَﺎﻛُﻢْ ﻣِﻦْ ﺁﻝِ ﻓِﺮْﻋَﻮْﻥَ ﻳَﺴُﻮﻣُﻮﻧَﻜُﻢْ ﺳُﻮءَ ﺍﻟْﻌَﺬَﺍﺏِ ﻭَﻳُﺬَﺑﱢﺤُﻮﻥَ ﺃَﺑْﻨَﺎءَﻛُﻢْ ﴾ ]ﺑﺮﺍﻫﻴﻢ٦[ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﻳﻦ ﺍﳌﻮﺿﻌﲔ ﻓﻘﻞ )ﻳﻘﺘﻠﻮﻥ ﺃﺑﻨﺎءﻛﻢ( ﻭﺫﻟﻚ ﺑﺎﻷﻋﺮﺍﻑ ﰲ ﴿ﻭَﺇِﺫْ ﺃَﻧْﺠَﻴْﻨَﺎﻛُﻢْ ﻣِﻦْ ﺁﻝِ ﻓِﺮْﻋَﻮْﻥَ ﻳَﺴُﻮﻣُﻮﻧَﻜُﻢْ ﺳُﻮءَ ﺍﻟْﻌَﺬَﺍﺏِ ﻳُﻘَﺘﱢﻠُﻮﻥَ ﺃَﺑْﻨَﺎءَﻛُﻢْ ﴾ ]ﻷﻋﺮﺍﻑ١٤١[ ﻭﻋﻤﻲ ﻓﻬﻢ ﻻ ﻳﻌﻘﻠـﻮﻥ ﳐﺼـﺺ ﺑﺈﻥ ﺍﻟﺼﻔﺎ ﻻ ﻳﺮﺟﻌـﻮﻥ ﻗﺒﻴـﻞ ﺫﺍ ﺃﻱ: ﻭﻗﻞ )ﻋﻤﻲ ﻓﻬﻢ ﻻ ﻳﻌﻘﻠﻮﻥ( ﺑﺮﺑﻊ )ﺇﻥ ﺍﻟﺼﻔﺎ ﻭﺍﳌﺮﻭﺓ( ﺑﺎﻟﺒﻘﺮﺓ، ﻭﺫﻟﻚ ﰲ ﴿ﺻُﻢﱞ ﺑُﻜْ ﻢٌ ﻋُﻤْﻲٌ ﻓَﻬُﻢْ ﻻ ﻳَﻌْﻘِﻠُﻮﻥَ. ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻛُﻠُﻮﺍ ﻣِﻦْ ﻃَﻴﱢﺒَﺎﺕِ ﻣَﺎ ﺭَﺯَﻗْﻨَﺎﻛُﻢْ ﴾ ]ﺍﻟﺒﻘﺮﺓ١٧١، ٢٧١[

ﺣﻠﻴﺔ ﺍﳊﻔﺎﻅ )٦٤١( ﻭﻗﻞ )ﻋﻤﻲ ﻓﻬﻢ ﻻ ﻳﺮﺟﻌﻮﻥ( ﻗﺒﻞ ﻫﺬﺍ ﺍﳌﻮﺿﻊ ﻭﺫﻟﻚ ﰲ ﴿ﺻُﻢﱞ ﺑُﻜْﻢٌ ﻋُﻤْﻲٌ ﻓَﻬُﻢْ ﻻ ﻳَﺮْﺟِﻌُﻮﻥَ. ﺃَﻭْ ﻛَﺼَﻴﱢﺐ ﴾ ]ﺍﻟﺒﻘﺮﺓ٨١، ٩١[ ﻭﺃﺑــﺎﻫﻢ ﻻ ﻳﻌﻘﻠــﻮﻥ ﺑــﻪ ﻭﰲ ﻭﺑﻌــﺪﳘﺎ ﻻ ﻳﻬﺘــﺪﻭﻥ ﻛﻼﳘــﺎ ﻋﻘﻮﺩ ﺃﺗﻰ ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﺧﺎ ﺍﳍـﺪﻯ ﻫﺪﻳﺖ ﻣﻦ ﺍﳌﻮﱃ ﳌﺎ ﻳﻮﺟﺐ ﺍﻟﺮﺿﻰ ﺃﻱ: ﻭﻗﻞ )ﻻ ﻳﻌﻘﻠﻮﻥ( ﺑﻌﺪ )ﺁﺑﺎﺅﻫﻢ( ﺑﺎﻟﺒﻘﺮﺓ ﰲ ﴿ﺃَﻭَﻟَﻮْ ﻛَﺎﻥَ ﺁﺑَﺎﺅُﻫُﻢْ ﻻ ﻳَﻌْﻘِﻠُﻮﻥَ ﺷَﻴْﺌﴼ ﻭَﻻ ﻳَﻬْﺘَﺪُﻭﻥَ. ﻭَﻣَﺜَﻞُ ﺍﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﴾ ]ﺍﻟﺒﻘﺮﺓ١٠٧، ١٧١[ ﺃﻣﺎ ﺑﺎﳌﺎﺋﺪﺓ ﻓﻘﻞ )ﻻ ﻳﻌﻠﻤﻮﻥ( ﻭﺫﻟﻚ ﰲ﴿ﺃَﻭَﻟَﻮْ ﻛَﺎﻥَ ﺁﺑَﺎﺅُﻫُﻢْ ﻻ ﻳَﻌْﻠَﻤُﻮﻥَ ﺷَﻴْﺌﴼ ﻭَﻻ ﻳَﻬْﺘَﺪُﻭﻥَ. ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻋَﻠَﻴْﻜُﻢْ ﺃَﻧْﻔُﺴَﻜُﻢْ ﴾ ]ﺍﳌﺎﺋﺪﺓ٤٠١، ٥٠١[ ﻭﻗﻮﻟﻪ: )ﻭﺑﻌﺪﳘﺎ ﻻ ﻳﻬﺘﺪﻭﻥ ﻛﻼﳘﺎ ﺃﻱ: ﻭﰲ ﺍﳌﻮﺿﻌﲔ ﻗﻞ )ﻭﻻ ﻳﻬﺘﺪﻭﻥ(. ﻭﻗﻮﻟﻪ: )ﻫﺪﻳﺖ ﻣﻦ ﺍﳌﻮﱃ ﳌﺎ ﻳﻮﺟﺐ ﺍﻟﺮﺿﻰ( ﺃﻱ: ﻫﺪﺍﻙ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﻣﺎ ﻳﺮﺿﻴﻪ ﻋﻨﻚ. ﻭﻳﺎ ﻗﻮﻡ ﻣﻊ ﺇﺫ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻘﻮﻣـﻪ ﺑﺼﻒ ﻋﻘﻮﺩ ﺛﺎﻟﺚ ﺍﻟﺒﻘـﺮﺓ ﻋـﻼ ﺃﻱ: ﻭﻗﻞ )ﻳﺎ ﻗﻮﻡ( ﺑﻌﺪ )ﺇﺫ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻘﻮﻣﻪ( ﺑﺎﻟﺼﻒ ﰲ ﴿ﻭَﺇِﺫْ ﻗَﺎﻝَ ﻣُﻮﺳَﻰ ﻟِﻘَﻮْﻣِﻪِ ﻳَﺎ ﻗَﻮْﻡِ ﻟِﻢَ ﺗُﺆْﺫُﻭﻧَﻨِﻲ ﴾ ]ﺍﻟﺼﻒ: ٥[﴿ﻭَﺇِﺫْ ﻗَﺎﻝَ ﻣُﻮﺳَﻰ ﻟِﻘَﻮْﻣِﻪِ ﻳَﺎ ﻗَﻮْﻡِ ﺍﺫْﻛُﺮُﻭﺍ ﻧِﻌْﻤَﺔَ ﺍﻟﻠﱠﻪِ ﻋَﻠَﻴْﻜُﻢْ ﺇِﺫْ ﺟَﻌَﻞ ﴾ ]ﺍﳌﺎﺋﺪﺓ٠٢[ ﰲ﴿ﻭَﺇِﺫْ ﻗَﺎﻝَ ﻣُﻮﺳَﻰ ﻟِﻘَﻮْﻣِﻪِ ﻳَﺎ ﻗَﻮْﻡِ ﺇِﻧﱠﻜُﻢْ ﻇَﻠَﻤْﺘُﻢْ ﺃَﻧْﻔُﺴَﻜُﻢْ ﴾ ]ﺍﻟﺒﻘﺮﺓ٤٥[ ﺃﻣﺎ ﰲ ﻏﲑ ﻫﺬﻩ ﺍﳌﻮﺍﺿﻊ ﻓﻼ ﻳﻮﺟﺪ )ﻳﺎ ﻗﻮﻡ( ﺑﻌﺪ )ﻭﺇﺫ ﻗﺎﻝ ﻣﻮﺳﻰ ﻟﻘﻮﻣﻪ(. ﻭﺳﺒﺤﺎﻥ ﻋﻤﺎ ﺑﻌـﺪﻩ ﻳﺼـﻔﻮﻥ ﰲ ﻭﺑﻌﺪ ﺗﻌﺎﱃ ﻗﻠـﻪ ﺃﻳﻀـًﺎ ﳐﺼﺼـﺎ ﺫﺑﻴﺢ ﻭﻗﺪ ﺃﻓﻠﺢ ﻭﺯﺧﺮﻑ ﺍﻷﻧﺒﻴـﺎ ﺑﺎﻷﻧﻌﺎﻡ ﻭﺍﻗﺮﺃ ﻳﺸﺮﻛﻮﻥ ﲟـﺎ ﻋـﺪﺍ ﺃﻱ: ﻭﻗﻞ )ﺳﺒﺤﺎﻥ( ﻭﺑﻌﺪﻩ )ﻋﻤﺎ ﻳﺼﻔﻮﻥ( ﺑﺎﻟﺼﺎﻓﺎﺕ ﰲ ﴿ﺳُﺒْﺤَﺎﻥَ ﺍﻟﻠﱠﻪِ ﻋَﻤﱠﺎ ﻳَﺼِﻔُﻮﻥَ. ﺇِ ﻻ ﻋِﺒَﺎﺩَ ﺍﻟﻠﱠﻪِ ﺍﻟْﻤُﺨْﻠَﺼِﲔَ ﴾ ]ﺍﻟﺼﺎﻓﺎﺕ٩٥١، ٠٦١[﴿ﺳُﺒْﺤَﺎﻥَ ﺭَﺑﱢﻚَ ﺭَﺏﱢ ﺍﻟْﻌِﺰﱠﺓِ ﻋَﻤﱠﺎ ﻳَﺼِﻔُﻮﻥَ. ﻭَﺳَﻼﻡٌ ﴾ ]٠٨١، ١٨١[﴿ﻭَﻟَﻌَﻼ