الكشاف2. 2 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
ﺍﻷﻭﻝ ﺍﳉﺰﺀ
ﺍﻟﺘﻔﺴﲑ ﻣﻘﺪﻣﺔ
ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﷲ ﺑﺴﻢ
ﻣ ﺑﺎﻟﺘﺤﻤﻴﺪ ﻭﺟﻌﻠﻪ ،ﹰﺎﻣﻨﺠﻤ ﺍﳌﺼﺎﱀ ﲝﺴﺐ ﻭﻧﺰﻟﻪ ،ﹰﺎﻣﻨﻈﻤ ﹰﺎﻣﺆﻟﻔ ﹶﺎﻛﻼﻣ ﺍﻟﻘﺮﺁﻥ ﺃﻧﺰﻝ ﺍﻟﺬﻱ ﷲ ﺍﳊﻤﺪﻭﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﹰﺎﻔﺘﺘﺤ
ﺁﻳﺎﺕ ﻭﺳﻮﺭﻩ ﹰﺍﺳﻮﺭ ﻭﻓﺼﻠﻪ ،ﺎﻤﻭﳏﻜ ﹰﺎﻣﺘﺸﺎ ﻗﺴﻤﲔ ﻋﻠﻰ ﹾﻭﺣﺎﻩﺍﻭ ،ﹰﺎﳐﺘﺘﻤ.ﻭﻏﺎﻳﺎﺕ ﺑﻔﺼﻮﻝ ﺑﻴﻨﻬﻦ ﻭﻣﻴﺰ.ﺇﻻ ﻫﻲ ﻭﻣﺎ
ﺑﺎﳊﺪﻭﺙ ﺳﻮﺍﻩ ﺷﻲﺀ ﻛﻞ ﻭﻭﺳﻢ ،ﻭﺍﻟﻘﺪﻡ ﺑﺎﻷﻭﻟﻴﺔ ﺍﺳﺘﺄﺛﺮ ﻣﻦ ﻓﺴﺒﺤﺎﻥ ﳐﺘﺮﻉ ﻣﻨﺸﺊ ﻭﲰﺎﺕ ،ﻣﺒﺘﺪﻉ ﻣﺒﺘﺪﺉ ﺻﻔﺎﺕ
ﺗﺒﻴﺎﻧﻪ ﹰﺎﺳﺎﻃﻌ ﹰﺎﻛﺘﺎﺑ ﺃﻧﺸﺄﻩ ﺍﻟﻌﺪﻡ ﻋﻦ.ﻗﹰﺎﻣﻔﺘﺎﺣ ،ﻋﻮﺝ ﺫﻱ ﻏﲑ ﹰﺎﻋﺮﺑﻴ ﹰﺎﻗﺮﺁﻧ ،ﻭﺣﺠﺞ ﺑﺒﻴﻨﺎﺕ ﹶﺎﹰﻘﻧﺎﻃ َﹰﺎﻭﺣﻴ ،ﺑﺮﻫﺎﻧﻪ ﹰﺎﺎﻃﻌ
،ﺯﻣﺎﻥ ﻛﻞ ﻭﺟﻪ ﻋﻠﻰ ﻣﻌﺠﺰ ﻛﻞ ﺩﻭﻥ ﹰﺎﺑﺎﻗﻴ ﹰﺍﻣﻌﺠﺰ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﻜﺘﺐ ﻣﻦ ﻳﺪﻳﻪ ﺑﲔ ﳌﺎ ﹶﺎﻣﺼﺪﺍﻗ ،ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻟﻠﻤﻨﺎﻓﻊ
ﲟﻌﺎﺭﺿ ﻃﻮﻟﺐ ﻣﻦ ﺑﻪ ﺃﻓﺤﻢ ،ﻣﻜﺎﻥ ﻛﻞ ﰲ ﻟﺴﺎﻥ ﻛﻞ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺳﺎﺋﺮ ﺑﲔ ﻣﻦ ﹰﺍﺩﺍﺋﺮﺑﻪ ﻭﺃﺑﻜﻢ ،ﺍﻟﻌﺮﺑﺎﺀ ﺍﻟﻌﺮﺏ ﻣﻦ ﺘﻪ
ﺃﻗﺼﺮ ﳌﻘﺪﺍﺭ ﻳﻨﻬﺾ ﻭﱂ ،ﻓﺼﺤﺎﺋﻬﻢ ﻣﻦ ﻭﺍﺣﺪ ﻳﺪﺍﻧﻴﻪ ﺃﻭ ﻳﻮﺍﺯﻳﻪ ﲟﺎ ﻟﻺﺗﻴﺎﻥ ﻳﺘﺼﺪ ﻓﻠﻢ ،ﺍﳋﻄﺒﺎﺀ ﻣﺼﺎﻗﻊ ﻣﻦ ﺑﻪ ﲢﺪﻯ ﻣﻦ
ﻳﻨﺒﺾ ﻭﱂ ،ﺍﻟﺪﻫﻨﺎﺀ ﺭﻣﺎﻝ ﻣﻦ ﹰﺍﻋﺪﺩ ﻭﺃﻭﻓﺮ ،ﺍﻟﺒﻄﺤﺎﺀ ﺣﺼﻰ ﻣﻦ ﺃﻛﺜﺮ ﻛﺎﻧﻮﺍ ﻢﺃ ﻋﻠﻰ ،ﺑﻠﻐﺎﺋﻬﻢ ﻣﻦ ﻧﺎﻫﺾ ﻣﻨﻪ ﺳﻮﺭﺓ
ﺍ ﻣﻊ ﺍﻟﻌﺼﺒﻴﺔ ﻋﺮﻕ ﻣﻨﻬﻢﺩﻭﻥ ﻭﻟﻘﺎﺋﻬﻢ ﻭﺍﳌﻌﺎﺭﺓ ﺍﳌﻌﺎﺯﺓ ﻋﻠﻰ ﺍﻟﺸﺮﺍﺷﺮ ﻭﺍﻟﻘﺎﺋﻬﻢ ،ﻭﺍﳌﻀﺎﺭﺓ ﺍﳌﻀﺎﺩﺓ ﰲ ﺑﺎﻹﻓﺮﺍﻁ ﺷﺘﻬﺎﺭﻫﻢ
ﲟﺄﺛﺮﺓ ﺭﻣﺎﻫﻢ ﲟﻔﺎﺧﺮ،ﻭﺍﻥ ﺃﺗﻮﻩ ﲟﻔﺨﺮﺓ ﺃﺣﺪ ﺃﺗﺎﻫﻢ ﺇﻥ ،ﺍﻟﺸﻄﻂ ﻳﺮﻭﻣﻮﻧﻪ ﻛﻞ ﰲ ﻢﻭﺭﻛﻮ ،ﺍﳋﻄﻂ ﻢﺃﺣﺴﺎ ﻋﻦ ﺍﳌﻨﺎﺿﻠﺔ
ﻳﻌﺎﺭﺿﻮﺍ ﻓﻠﻢ ،ﹰﺍﺁﺧﺮ ﻭﺍﻟﺴﻴﻒ ،ﹰﻻﺃﻭ ﺍﳊﺠﺔ ﳍﻢ ﺟﺮﺩ ﻭﻗﺪ ،ﲟﺂﺛﺮ ﺭﻣﻮﻩﺍﻟﻘﺎﺿﺐ ﺍﻟﺴﻴﻒ ﺃﻥ ﻋﻠﻰ ،ﻭﺣﺪﺓ ﺍﻟﺴﻴﻒ ﺇﻻ
ﻋﻠﻰ ﻓﻄﻢ ﺯﺧﺮ ﻗﺪ ﺍﻟﺒﺤﺮ ﺃﻥ ﻟﻌﻠﻤﻬﻢ ﺇﻻ ﺍﳊﺠﺔ ﻣﻌﺎﺭﺿﺔ ﻋﻦ ﺃﻋﺮﺿﻮﺍ ُﻓﻤﺎ،ﺣﺪﺓ ﺍﳊﺠﺔ ﲤﺾ ﱂ ﺇﻥ ﻻﻋﺐ ﳐﺮﺍﻕ
ﺍﻟﻜﻮﺍﻛﺐ ﻧﻮﺭ ﻓﻄﻤﺴﺖ ﺃﺷﺮﻗﺖ ﻗﺪ ﺍﻟﺸﻤﺲ ﻭﺃﻥ ،ﺍﻟﻜﻮﺍﻛﺐ.
ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ،ﺍﻟﻘﺎﺳﻢ ﺃﰊ ﺍﷲ ﺣﺒﻴﺐ ﺇﻟﻴﻪ ﺃﻭﺣﻰ ﻣﻦ ﺧﲑ ﻋﻠﻰ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺼﻼﺓﺫﻱ ،ﻫﺎﺷﻢ ﺑﻦ ﺍﳌﻄﻠﺐ ﻋﺒﺪ
ﻟﺆﻱ ﺑﲏ ﰲ ﺍﳌﺮﻓﻮﻉ ﺍﻟﻠﻮﺍﺀ.ﺍﻟﺸﺎﺩﺥ ،ﺑﺎﳊﻜﻤﺔ ﺍﳌﺆﻳﺪ ،ﺑﺎﻟﻌﺼﻤﺔ ﺍﳌﺜﺒﺖ ،ﻗﺼﻲ ﺑﻦ ﻣﻨﺎﻑ ﻋﺒﺪ ﰲ ﺍﳌﻨﻴﻒ ﺍﻟﻔﺮﻉ ﻭﺫﻱ
ﺍﻷﺧﺘﺎﻥ ﻣﻦ ﻭﺧﻠﻔﺎﺋﻪ ،ﺍﻷﻃﻬﺎﺭ ﺁﻟﻪ ﻭﻋﻠﻰ ﻭﺍﻹﳒﻴﻞ ﺍﻟﺘﻮﺭﺍﺓ ﰲ ﺍﳌﻜﺘﻮﺏ ﺍﻷﻣﻲ ﺍﻟﻨﱯ ،ﺍﻟﺘﺤﺠﻴﻞ ﺍﻟﻮﺍﺿﺢ ﺍﻟﻐﺰﺓ
ﻭ ﺍﳌﻬﺎﺟﺮﻳﻦ ﲨﻴﻊ ﻭﻋﻠﻰ ،ﻭﺍﻷﺻﻬﺎﺭﺍﻷﻧﺼﺎﺭ.
ﺇﻥ ،ﻣﺘﺴﺎﻭﻳﺔ ﺃﻭ ﻣﺘﻘﺎﺭﺑﺔ ﻓﻴﻪ ﺍﻟﺼﻨﺎﻉ ﻭﺃﻗﺪﺍﻡ ،ﻣﺘﺪﺍﻧﻴﺔ ﻓﻴﻪ ﺍﻟﻌﻠﻤﺎﺀ ﻃﺒﻘﺎﺕ ﺻﻨﺎﻋﺔ ﻛﻞ ﻭﻋﻤﻮﺩ ﻋﻠﻢ ﻛﻞ ﻣﱳ ﺍﻥ ﺍﻋﻠﻢ
ﻓﻴﻪ ﺗﺒﺎﻳﻨﺖ ﺍﻟﺬﻱ ﻭﺇﳕﺎ ﻗﺼﲑﺓ ﲟﺴﺎﻓﺔ ﺇﻻ ﻳﺘﻘﺪﻣﻪ ﱂ ﺍﻟﺼﺎﻧﻊ ﺍﻟﺼﺎﻧﻊ ﺗﻘﺪﻡ ﺃﻭ ،ﻳﺴﲑﺓ ﲞﻄﺎ ﺇﻻ ﻳﺴﺒﻘﻪ ﱂ ﺍﻟﻌﺎﱂ ﺍﻟﻌﺎﱂ ﺳﺒﻖ
ﻓ ﻭﻭﻗﻊ ،ﺍﻟﺮﻛﺐ ﻓﻴﻪ ﻭﲢﺎﻛﺖ ،ﺍﻟﺮﺗﺐﺃﻣﺪ ﺇﱃ ﺍﻷﻣﺮ ﺍﻧﺘﻬﻰ ﺣﱴ ،ﻭﺍﻟﺘﻔﺎﺿﻞ ﺍﻟﺘﻔﺎﻭﺕ ﻓﻴﻪ ﻭﻋﻈﻢ ،ﻭﺍﻟﺘﻨﺎﺿﻞ ﺍﻻﺳﺘﺒﺎﻕ ﻴﻪ
ﻟﻄﺎﺋﻒ ﻭﻣﻦ ،ﻭﺍﻟﻔﻘﺮ ﺍﻟﻨﻜﺖ ﳏﺎﺳﻦ ﻣﻦ ﻭﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﻌﻠﻮﻡ ﰲ ﻣﺎ ﺑﻮﺍﺣﺪ ﺃﻟﻒ ﻋﺪ ﺃﻥ ﺇﱃ ﻭﺗﺮﻗﻰ ،ﻣﺘﺒﺎﻋﺪ ﺍﻟﻮﻫﻢ ﻣﻦ
ﺍﳋﺎﺻ ﻣﻦ ﻋﻨﻬﺎ ﻳﻜﺸﻒ ﻻ ،ﺃﺳﺘﺎﺭ ﻭﺭﺍﺀ ﳏﺘﺠﺒﺔ ،ﺃﺳﺮﺍﺭ ﻏﻮﺍﻣﺾ ﻭﻣﻦ ،ﻟﻠﻔﻜﺮ ﻣﺒﺎﺣﺚ ﻓﻴﻬﺎ ﻳﺪﻕ ﻣﻌﺎﻥﺃﻭﺣﺪﻫﻢ ﺇﻻ ﺔ
3. 3 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
ﲜﺰ ﻋﻠﻴﻬﻢ ﳝﻦ ﻻ ﺍﻟﺘﻘﻠﻴﺪ ﻳﺪ ﰲ ﻋﻨﺎﺓ ،ﺑﺄﺣﺪﺍﻗﻬﻢ ﺣﻘﺎﺋﻘﻬﺎ ﺇﺩﺭﺍﻙ ﻋﻦ ﻋﻤﺎﺓ ﻭﻋﺎﻣﺘﻬﻢ ،ﻭﻓﺼﻬﻢ ﻭﺍﺳﻄﺘﻬﻢ ﻭﺇﻻ ،ﻭﺃﺧﺼﻬﻢ
ﻭﺍﻃﻼﻗﻬﻢ ﻧﻮﺍﺻﻴﻬﻢ.
،ﻣﺴﻠﻜﻬﺎ ﻳﻠﻄﻒ ﻧﻜﺖ ﻏﺮﺍﺋﺐ ﻣﻦ ،ﺍﻟﻘﻮﺍﺭﺡ ﺍﻷﻟﺒﺎﺏ ﻳﺒﻬﺮ ﲟﺎ ﻀﻬﺎﻭﺃ ،ﺍﻟﻘﺮﺍﺋﺢ ﻳﻐﻤﺮ ﲟﺎ ﺍﻟﻌﻠﻮﻡ ﺃﻣﻸ ﺇﻥ ﰒ
ﺳﻠ ﻳﺪﻕ ﺃﺳﺮﺍﺭ ﻭﻣﺴﺘﻮﺩﻋﺎﺕﺫﻛﺮ ﻛﻤﺎ ،ﻋﻠﻢ ﺫﻱ ﻛﻞ ﻓﻴﻪ ﺍﻟﻨﻈﺮ ﻭﺇﺟﺎﻟﺔ ﻟﺘﻌﺎﻃﻴﻪ ﻳﺘﻢ ﻻ ﺍﻟﺬﻱ ﺍﻟﺘﻔﺴﲑ ﻜﻬﺎ،ﻋﻠﻢ
ﺍﻟﺪﻧﻴﺎ ﺃﻫﻞ ﺑﺰ ﻭﺍﻥ ﻭﺍﳌﺘﻜﻠﻢ ،ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﻔﺘﺎﻭﻯ ﻋﻠﻢ ﰲ ﺍﻷﻗﺮﺍﻥ ﻋﻠﻰ ﺑﺮﺯ ﻭﺍﻥ ﻓﺎﻟﻔﻘﻴﻪ ﹶﻥﺍﺍﻟﻘﺮ ﻧﻈﻢ ﻛﺘﺎﺏ ﰲ ﺍﳉﺎﺣﻆ
ﻭﺍﻥ ﻭﺍﻟﻮﺍﻋﻆ ،ﺃﺣﻔﻆ ﺍﻟﻘﺮﻳﺔ ﺍﺑﻦ ﻣﻦ ﻛﺎﻥ ﻭﺍﻥ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﻘﺼﺺ ﻭﺣﺎﻓﻆ ،ﺍﻟﻜﻼﻡ ﺻﻨﺎﻋﺔ ﰲﺍﻟﺒﺼﺮﻱ ﺍﳊﺴﻦ ﻣﻦ ﻛﺎﻥ
ﻟﺴﻠﻮﻙ ﺃﺣﺪ ﻣﻨﻬﻢ ﻳﺘﺼﺪﻯ ﳊﻴﻴﻪ،ﻻ ﺑﻘﻮﺓ ﺍﻟﻠﻐﺎﺕ ﻋﻠﻚ ﻭﺍﻥ ﻭﺍﻟﻠﻐﻮﻱ ،ﺳﻴﺒﻮﻳﻪ ﻣﻦ ﺃﳓﻰ ﻛﺎﻥ ﻭﺍﻥ ،ﻭﺍﻟﻨﺤﻮﻱ ﺃﻭﻋﻆ
ﺍﳌﻌﺎﱐ ﻋﻠﻢ ﻭﳘﺎ ،ﺑﺎﻟﻘﺮﺁﻥ ﳐﺘﺼﲔ ﻋﻠﻤﲔ ﰲ ﺑﺮﻉ ﻗﺪ ﺭﺟﻞ ﺇﻻ ﺍﳊﻘﺎﺋﻖ ﺗﻠﻚ ﻣﻦ ﺷﻲﺀ ﻋﻠﻰ ﻳﻐﻮﺹ ﻭﻻ ،ﺍﻟﻄﺮﺍﺋﻖ ﺗﻠﻚ
،ﺍﻭﻧﺔ ﺍﺭﺗﻴﺎﺩﳘﺎ ﰲ ﻭﲤﻬﻞ ،ﺍﻟﺒﻴﺎﻥ ﻭﻋﻠﻢﻟﻄﺎﺋﻒ ﻣﻌﺮﻓﺔ ﰲ ﳘﺔ ﻤﺎﻣﻈﺎ ﺗﺘﺒﻊ ﻋﻠﻰ ﻭﺑﻌﺜﺘﻪ ،ﺃﺯﻣﻨﺔ ﻋﻨﻬﻤﺎ ﺍﻟﺘﻨﻘﲑ ﰲ ﻭﺗﻌﺐ
ﺃﻣﺮﻳﻦ ﺑﲔ ﹰﺎﺟﺎﻣﻌ ،ﲝﻆ ﺍﻟﻌﻠﻮﻡ ﺳﺎﺋﺮ ﻣﻦ ﹰﺍﺁﺧﺬ ﻳﻜﻮﻥ ﺃﻥ ﺑﻌﺪ ، ﺍﷲ ﺭﺳﻮﻝ ﻣﻌﺠﺰﺓ ﺍﺳﺘﻴﻀﺎﺡ ﻋﻠﻰ ﻭﺣﺮﺹ ،ﺍﷲ ﺣﺠﺔ
ﻓ ﻋﻠﻴﻪ ﻭﺭﺩ ﻭﺭﺩ ،ﺇﻟﻴﻪ ﻭﺭﺟﻊ ﹰﺎﺯﻣﺎﻧ ﺭﺟﻊ ﻗﺪ ،ﺍﳌﺮﺍﺟﻌﺎﺕ ﻃﻮﻳﻞ ،ﺍﳌﻄﺎﻟﻌﺎﺕ ﻛﺜﲑ ،ﻭﺣﻔﻆ ﲢﻘﻴﻖ،ﺍﻹﻋﺮﺍﺏ ﻋﻠﻢ ﰲ ﹰﺎﺎﺭﺳ
ﹰﺎﺩﺭﺍﻛ ﺍﻟﻨﻔﺲ ﻳﻘﻈﺎﻥ ،ﻭﻗﺎﺩﻫﺎ ﺍﻟﻘﺮﳛﺔ ﻣﺸﺘﻌﻞ ،ﻣﻨﻘﺎﺩﻫﺎ ﺍﻟﻄﺒﻴﻌﺔ ﻣﺴﺘﺮﺳﻞ ﺫﻟﻚ ﻣﻊ ﻭﻛﺎﻥ ،ﺍﻟﻜﺘﺎﺏ ﲪﻠﺔ ﰲ ﹶﺎﻣﻘﺪﻣ
ﺩﺭﺍﻳﻪ ﺫﺍ ﹰﺎﻣﺘﺼﺮﻓ ،ﹰﺎﺟﺎﻓﻴ ﹰﺎﻏﻠﻴﻈ ﻭﻻ ،ﹰﺎﻛﺰﺍﺟﺎﺳﻴ ﻻ ،ﺎﻣﻜﺎ ﺧﻔﻰ ﻭﺍﻥ ﺍﻟﺮﻣﺰﺓ ﻋﻠﻰ ﹰﺎﻣﻨﺘﺒﻬ ،ﺎﺷﺄ ﻟﻄﻒ ﻭﺍﻥ ﻟﻠﻤﺤﺔ
ﹰﺎﻣﺮﺗﺎﺿ ،ﻭﺍﻟﻨﺜﺮ ﺍﻟﻨﻈﻢ ﺑﺄﺳﺎﻟﻴﺐﻳﻨﻈﻢ ﻭﻛﻴﻒ ،ﻭﻳﺆﻟﻒ ﺍﻟﻜﻼﻡ ﻳﺮﺗﺐ ﻛﻴﻒ ﻋﻠﻢ ﻗﺪ ،ﺍﻟﻔﻜﺮﺓ ﺑﻨﺎﺕ ﺑﺘﻠﻘﻴﺢ ﺭﻳﺾ ﻏﲑ
ﻭﻣﺰﺍﻟﻘﻪ ﻣﺪﺍﺣﻀﻪ ﰲ ﻭﻭﻗﻊ ،ﻣﻀﺎﻳﻘﻪ ﺇﱃ ﺩﻓﻊ ﻃﺎﳌﺎ ،ﻭﻳﺮﺻﻒ.
ﻛﻠﻤﺎ ،ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻷﺻﻮﻝ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻠﻢ ﺑﲔ ﺍﳉﺎﻣﻌﲔ ،ﺍﻟﻌﺪﻟﻴﺔ ﺍﻟﻨﺎﺟﻴﺔ ﺍﻟﻔﺌﺔ ﺃﻓﺎﺿﻞ ﻣﻦ ﺍﻟﺪﻳﻦ ﰲ ﺇﺧﻮﺍﻧﻨﺎ ﺭﺃﻳﺖ ﻭﻟﻘﺪ
ﻓﺄﺑﺮ ﺁﻳﺔ ﺗﻔﺴﲑ ﰲ ﺇﱄ ﺭﺟﻌﻮﺍﺷﻮﻗﺄ ﻭﺍﺳﺘﻄﲑﻭﺍ ،ﻭﺍﻟﺘﻌﺠﺐ ﺍﻻﺳﺘﺤﺴﺎﻥ ﰲ ﺃﻓﺎﺿﻮﺍ ،ﺍﳊﺠﺐ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺑﻌﺾ ﳍﻢ ﺯﺕ
ﻭﻋﻴﻮﻥ ،ﺍﻟﺘﱰﻳﻞ ﺣﺎﺋﻖ ﻋﻦ ﺍﻟﻜﺸﻒ ﻋﻠﻴﻬﻢ ﺃﻣﻠﻰ ﺃﻥ ﻣﻘﺘﺮﺣﲔ ﺇﱄ ﺍﺟﺘﻤﻌﻮﺍ ﺣﱴ ﺫﻟﻚ ﻣﻦ ﹶﺎﺃﻃﺮﺍﻓ ﻳﻀﻢ ﻣﺼﻨﻒ ﺇﱃ
ﺍﻟ ﻭﻋﻠﻤﺎﺀ ﺍﻟﺪﻳﻦ ﺑﻌﻈﻤﺎﺀ ﻭﺍﻻﺳﺘﺸﻔﺎﻉ ﺍﳌﺮﺍﺟﻌﺔ ﺇﻻ ﻓﺄﺑﻮﺍ ،ﻓﺎﺳﺘﻌﻔﻴﺖ ،ﺍﻟﺘﺄﻭﻳﻞ ﻭﺟﻮﻩ ﰲ ﺍﻷﻗﺎﻭﻳﻞﻭﺍﻟﺬﻱ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻌﺪﻝ
ﻋﻠﻴﻪ ﺃﺭﻯ ﻣﺎ ﺍﻟﻌﲔ ﻛﻔﺮﺽ ﻓﻴﻪ ﺍﳋﻮﺽ ﻷﻥ ،ﻭﺍﺟﺒﺔ ﻋﻠﻲ ﺇﻟﻴﻪ ﺍﻹﺟﺎﺑﺔ ﻣﺎ ﻃﻠﺒﻮﺍ ﻢﺃ ﻋﻠﻤﻲ ﻋﻠﻰ ﺍﻻﺳﺘﻌﻔﺎﺀ ﻋﻠﻰ ﺣﺪﺍﱐ
ﺍﳌﺆﺳﺲ ﺍﻟﻜﻼﻡ ﺇﱃ ﺗﺘﺮﻗﻰ ﺃﻥ ﹶﻼﻓﻀ ﺍﻟﻌﻠﻢ ﻫﺬﺍ ﻋﺪﺩ ﺃﺩﱏ ﻋﻦ ﳘﻤﻬﻢ ﻭﺗﻘﺎﺻﺮ ﺭﺟﺎﻟﻪ ﻭﺭﻛﺎﻛﺔ ﺃﺣﻮﺍﻟﻪ ﺭﺛﺎﺛﺔ ﻣﻦ ﺍﻟﺰﻣﺎﻥ
ﻓﺄﻣ ،ﻭﺍﻟﺒﻴﺎﻥ ﺍﳌﻌﺎﱐ ﻋﻠﻤﻲ ﻋﻠﻰﹰﺎﻛﻼﻣ ﻭﻛﺎﻥ ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ ﺣﻘﺎﺋﻖ ﰲ ﺍﻟﻜﻼﻡ ﻣﻦ ﻭﻃﺎﺋﻔﺔ ،ﺍﻟﻔﻮﺍﺗﺢ ﰲ ﻣﺴﺄﻟﺔ ﻋﻠﻴﻬﻢ ﻠﻴﺖ
ﻭﺃﻥ ﺍﻟﻌﻠﻢ ﻫﻔﺎ ﻧﻜﺖ ﻏﺰﺍﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻨﺒﻴﻪ ﺑﻪ ﺣﺎﻭﻟﺖ ﻭﺇﳕﺎ ،ﻭﺍﻷﺫﻧﺎﺏ ﺍﻟﺬﻳﻮﻝ ﻃﻮﻳﻞ ﻭﺍﳉﻮﺍﺏ ﺍﻟﺴﺆﺍﻝ ﻛﺜﲑ ﹰﺎﻣﺒﺴﻮﻃ
ﺍﷲ ﺟﻮﺍﺭ ﻣﻌﺎﻭﺩﺓ ﻋﻠﻰ ﺍﻟﻌﺰﻡ ﻤﻢﺻ ﻓﻠﻤﺎ ،ﳛﺘﺬﻭﻧﻪ ﹰﻻﻭﻣﺜﺎ ﻳﻨﺘﺤﻮﻧﻪ ﹰﺍﻣﻨﺎﺭ ﳍﻢ ﻳﻜﻮﻥﺗﻠﻘﺎﺀ ﻓﺘﻮﺟﻬﺖ ﹼﻪﻠﺍﻟ ﲝﺮﻡ ﻭﺍﻹﻧﺎﺧﺔ
ﺍﳌﻤﻠﻰ ﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻌﺜﻮﺭ ﺇﱃ ﺍﻷﻛﺒﺎﺩ ﻋﻄﺸﻰ ﻫﻢ ﻣﺎ ﻭﻗﻠﻴﻞ ﺃﻫﻠﻬﺎ ﻣﻦ ﻣﺴﻜﺔ ﻓﻴﻪ ﻣﻦ ﺑﻠﺪ ﺑﻜﻞ ﳎﺘﺎﺯﻱ ﰲ ﻭﺟﺪﺕ ،ﻣﻜﺔ.
ﺍﻟﺮﺣﻞ ﺣﻄﻄﺖ ﻓﻠﻤﺎ ،ﻧﺸﺎﻃﻲ ﻣﻦ ﺍﻟﺴﺎﻛﻦ ﻭﺣﺮﻙ ﻋﻄﻔﻰ ﻣﻦ ﺭﺃﻳﺖ ﻣﺎ ﻓﻬﺰ ،ﺍﻗﺘﺒﺎﺳﻪ ﻋﻠﻰ ﹰﺎﺣﺮﺍﺻ ،ﺇﻳﻨﺎﺳﻪ ﺇﱃ ﻣﺘﻄﻠﻌﲔ
ﺍﻟ ﺑﺎﻟﺸﻌﺒﺔ ﺃﻧﺎ ﺇﺫﺍ ﲟﻜﺔﺍﳊﺴﻨﻴﺔ ﺍﻟﺪﻭﺣﺔ ﻣﻦ ،ﺴﻨﻴﺔ:ﺑﻦ ﻋﻠﻲ ﺍﳊﺴﻦ ﺃﰊ ﺍﷲ ﺭﺳﻮﻝ ﺁﻝ ﺷﺮﻑ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺮﻳﻒ ﺍﻷﻣﲑ
ﺍﻟﻨﺎﺱ ﺃﻋﻄﺶ ﻣﻨﺎﻗﺒﻬﻢ ﻭﲨﻮﻡ ﳏﺎﺳﻨﻬﻢ ﻛﺜﺮﺓ ﻣﻊ ﺍﳊﺴﻦ ﺑﲏ ﰲ ﻭﺍﻟﺸﺎﻣﺔ ﺍﻟﻨﻜﺘﺔ ﻭﻫﻮ ،ﳎﺪﻩ ﺍﷲ ﺃﺩﺍﻡ ،ﻭﻫﺎﺱ ﺑﻦ ﲪﺰﺓ
ﻋﻦ ﻏﻴﺒﱵ ﻣﺪﺓ ﰲ ﻧﻔﺴﻪ ﳛﺪﺙ ﻛﺎﻥ ﺃﻧﻪ ﺫﻛﺮ ﺣﱴ ،ﺭﻏﺒﺔ ﻭﺃﻭﻓﺎﻫﻢ ﺣﺸﻰ ﻭﺃﳍﺒﻬﻢ ﹰﺍﻛﺒﺪﻓﻴﻪ ﻫﻮ ﻣﺎ ﺗﺰﺍﺣﻢ ﻣﻊ ﺍﳊﺠﺎﺯ
4. 4 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
ﻋﻠﻰ ﺿﺎﻗﺖ ﻗﺪ ﻓﻘﻠﺖ ﺍﻟﻐﺮﺽ ﻫﺬﺍ ﺇﺻﺎﺑﺔ ﺇﱃ ﻟﻴﺘﻮﺻﻞ ﲞﻮﺍﺭﺯﻡ ﻋﻠﻴﻨﺎ ﻭﺍﻟﻮﻓﺎﺩﺓ ﺍﳌﻬﺎﻣﺔ ﻭﻃﻲ ﺍﻟﻔﻴﺎﰲ ﺑﻘﻄﻊ ﺍﳌﺸﺎﺩﺓ ﻣﻦ
ﺍﻟﻌﺮﺏ ﲰﺘﻬﺎ ﺍﻟﱵ ﺍﻟﻌﺸﺮ ﻭﻧﺎﻫﺰﺕ ،ﺍﻟﺸﻦ ﻭﺗﻘﻌﻘﻊ ،ﺍﻟﺴﻦ ﻣﲏ ﺃﺧﺬﺕ ﻗﺪ ﻭﺭﺃﻳﺘﲏ ،ﺍﻟﻌﻠﻞ ﺑﻪ ﻭﻋﻴﺖ ،ﺍﳊﻴﻞ ﺍﳌﺴﺘﻌﻔﻰ
ﺍﻟﺮﻗﺎﺏ ﺩﻗﺎﻗﺔ.ﻃﺮﻳ ﰲ ﻓﺄﺧﺬﺕﺍﷲ ﻭﻭﻓﻖ ،ﺍﻟﺴﺮﺍﺋﺮ ﻋﻦ ﻭﺍﻟﻔﺤﺺ ﺍﻟﻔﻮﺍﺋﺪ ﻣﻦ ﺍﻟﺘﻜﺜﲑ ﺿﻤﺎﻥ ﻣﻊ ﺍﻷﻭﱃ ﻣﻦ ﺃﺧﺼﺮ ﻘﺔ
ﻭﻣﺎ ،ﺳﻨﺔ ﺛﻼﺛﲔ ﻣﻦ ﺃﻛﺜﺮ ﰲ ﲤﺎﻣﻪ ﻳﻘﺪﺭ ﻭﻛﺎﻥ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺍﻟﺼﺪﻳﻖ ﺑﻜﺮ ﺃﰊ ﺧﻼﻓﺔ ﻣﺪﺓ ﻣﻘﺪﺍﺭ ﰲ ﻣﻨﻪ ﻓﻔﺮﻍ ﻭﺳﺪﺩﻩ
ﺍﳌﻌﻈ ﺍﳊﺮﻡ ﻫﺬﺍ ﺑﺮﻛﺎﺕ ﻣﻦ ﻋﻠﻲ ﺃﻓﻴﻀﺖ ﻭﺑﺮﻛﺔ ،ﺍﶈﺮﻡ ﺍﻟﺒﻴﺖ ﻫﺬﺍ ﺁﻳﺎﺕ ﻣﻦ ﺁﻳﺔ ﺇﻻ ﻫﻲﻣﺎ ﳚﻌﻞ ﺃﻥ ﺍﷲ ﺃﺳﺄﻝ ،ﻢ
ﺍﳌﺴﺆﻭﻝ ﻭﻧﻌﻢ ،ﻭﺑﻴﻤﻴﲏ ﻳﺪﻱ ﺑﲔ ﻳﺴﻌﻰ ﺍﻟﺼﺮﺍﻁ ﻋﻠﻰ ﱄ ﹰﺍﻭﻧﻮﺭ ،ﻳﻨﺠﻴﲏ ﹰﺎﺳﺒﺒ ﻣﻨﻪ ﻓﻴﻪ ﺗﻌﺒﺖ.
ﺍﻟﻜﺘﺎﺏ ﻓﺎﲢﺔ ﺳﻮﺭﺓ
ﻣﻜﻴﺔ.ﻭﻗﻴﻞ:ﻭﻣﺪﻧﻴﺔ ﻣﻜﻴﺔ
ﺃﺧﺮﻯ ﻭﺑﺎﳌﺪﻳﻨﺔ ﻣﺮﺓ ﲟﻜﺔ ﻧﺰﻟﺖ ﺎﻷ
ﻋﻠﻰ ﺍﻟﺜﻨﺎﺀ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﱵ ﺍﳌﻌﺎﱐ ﻋﻠﻰ ﻻﺷﺘﻤﺎﳍﺎ ﺍﻟﻘﺮﺁﻥ ﺃﻡ ﻭﺗﺴﻤﻰﺑﺎﻷﻣﺮ ﺍﻟﺘﻌﺒﺪ ﻭﻣﻦ ،ﺃﻫﻠﻪ ﻫﻮ ﲟﺎ ﺗﻌﺎﱃ ﹼﻪﻠﺍﻟ
ﻭﺍﻟﻮﻋﻴﺪ ﺍﻟﻮﻋﺪ ﻭﻣﻦ ،ﻭﺍﻟﻨﻬﻲ.ﻟﺬﻟﻚ ﻭﺍﻟﻮﺍﻓﻴﺔ ﺍﻟﻜﱰ ﻭﺳﻮﺭﺓ.ﺭﻛﻌﺔ ﻛﻞ ﰲ ﺗﺜﲎ ﻷﻧﻪ ﻭﺍﳌﺜﺎﱐ ﺍﳊﻤﺪ ﻭﺳﻮﺭﺓ.ﻭﺳﻮﺭﺓ
ﻓﻴﻬﺎ ﺎﺑﻘﺮﺍﺀ ﳎﺰﺋﺔ ﺃﻭ ﻓﺎﺿﻠﺔ ﺗﻜﻮﻥ ﺎﻷ ﺍﻟﺼﻼﺓ.ﻭﺍﻟﺸﺎﻓﻴﺔ ﺍﻟﺸﻔﺎﺀ ﻭﺳﻮﺭﺓ.ﻣﻨﻬﻢ ﺃﻥ ﺇﻻ ،ﺑﺎﻻﺗﻔﺎﻕ ﺁﻳﺎﺕ ﺳﺒﻊ ﻭﻫﻲ
ﻣﻦﻋﺪ"ﻋﻠﻴﻬﻢ ﺖﹶﻧﻌﻤﺃ"ﺍﻟﻌﻜﺲ ﻋﻠﻰ ﻣﺬﻫﺒﻪ ﻣﻦ ﻭﻣﻨﻬﻢ ،ﺍﻟﺘﺴﻤﻴﺔ ﺩﻭﻥ.
ﻏﲑﻫﺎ ﻣﻦ ﻭﻻ ﺍﻟﻔﺎﲢﺔ ﻣﻦ ﺑﺂﻳﺔ ﻟﻴﺴﺖ ﺍﻟﺘﺴﻤﻴﺔ ﺃﻥ ﻋﻠﻰ ﻭﻓﻘﻬﺎﺅﻫﺎ ﻭﺍﻟﺸﺄﻡ ﻭﺍﻟﺒﺼﺮﺓ ﺍﳌﺪﻳﻨﺔ ﻗﺮﺍﺀ ِﻢِﻴﺣﺮﹶﻟﺍ ِﻦﲪﺮﺍﻟ ِﻪﱠﻠﹶﻟﺍ ﺑﺴﻢ
ﰲ ﺃﻣﺮ ﻛﻞ ﰲ ﺑﺬﻛﺮﻫﺎ ﺑﺪﺉ ﻛﻤﺎ ،ﺎ ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﺍﻟﺘﱪﻙ ﻟﻠﻔﺼﻞ ﻛﺘﺒﺖ ﻭﺇﳕﺎ ،ﺍﻟﺴﻮﺭ ﻣﻦﺣﻨﻴﻔﺔ ﺃﰊ ﻣﺬﻫﺐ ﻭﻫﻮ ،ﺑﺎﻝ
ﺍﻟﺼﻼﺓ ﰲ ﻋﻨﺪﻫﻢ ﺎ ﳚﻬﺮ ﻻ ﻭﻟﺬﻟﻚ ،ﺗﺎﺑﻌﻪ ﻭﻣﻦ ﹼﻪﻠﺍﻟ ﺭﲪﻪ.ﺍﻟﻔﺎﲢﺔ ﻣﻦ ﺍﻳﺔ ﺎﺃ ﻋﻠﻰ ﻭﻓﻘﻬﺎﺅﳘﺎ ﻭﺍﻟﻜﻮﻓﺔ ﻣﻜﺔ ﻭﻗﺮﺍﺀ
ﺎ ﳚﻬﺮﻭﻥ ﻭﻟﺬﻟﻚ ،ﺍﷲ ﺭﲪﻬﻢ ﻭﺃﺻﺤﺎﺑﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻭﻋﻠﻴﻪ ،ﺳﻮﺭﺓ ﻛﻞ ﻭﻣﻦ.ﻭﻗﺎﻟﻮﺍ:ﻣﻊ ﺍﳌﺼﺤﻒ ﰲ ﺍﻟﺴﻠﻒ ﺃﺛﺒﺘﻬﺎ ﻗﺪ
ﺍﻟﻘﺮ ﺑﺘﺠﺮﻳﺪ ﺗﻮﺻﻴﺘﻬﻢﻳﺜﺒﺘﻮﺍ ﱂ ﻭﻟﺬﻟﻚ ،ﺁﻥ"ﺍﻣﲔ"ﺃﺛﺒﺘﻮﻫﺎ ﳌﺎ َﻥﺁﺍﻟﻘﺮ ﻣﻦ ﺎﺃ ﻓﻠﻮﻻ.ﻋﺒﺎﺱ ﺍﺑﻦ ﻭﻋﻦ":ﻓﻘﺪ ﺗﺮﻛﻬﺎ ﻣﻦ
ﺗﻌﺎﱃ ﺍﷲ ﻛﺘﺎﺏ ﻣﻦ ﺍﻳﺔ ﻋﺸﺮﺓ ﻭﺃﺭﺑﻊ ﻣﺎﺋﺔ ﺗﺮﻙ"ﻗﻠﺖ ﻓﺈﻥ:ﻗﻠﺖ ﺍﻟﺒﺎﺀ ﺗﻌﻠﻘﺖ ﰈ:ﺗﻘﺪﻳﺮﻩ ﲟﺤﺬﻑ:ﺃﻭ ﺃﻗﺮﺃ ﺍﷲ ﺑﺴﻢ
ﺍﺭﲢ ﺃﻭ ﺣﻞ ﺇﺫﺍ ﺍﳌﺴﺎﻓﺮ ﺃﻥ ﻛﻤﺎ ،ﻣﻘﺮﻭﺀ ﺍﻟﺘﺴﻤﻴﺔ ﻳﺘﻠﻮ ﺍﻟﺬﻱ ﺃﺗﻠﻮﻷﻥﻓﻘﺎﻝ ﻞ:ﺍﳌﻌﲎ ﻛﺎﻥ ،ﻭﺍﻟﱪﻛﺎﺕ ﺍﷲ ﺑﺴﻢ:ﺍﷲ ﺑﺴﻢ
ﺏ ،ﻓﻌﻠﻪ ﰲ ﻳﺒﺪﺃ ﻓﺎﻋﻞ ﻭﻛﻞ ﺍﻟﺬﺍﺑﺢ ﻛﺬﻟﻚ ،ﺃﺭﲢﻞ ﺍﷲ ﻭﺑﺴﻢ ﺃﺣﻞ"ﺍﷲ ﺑﺴﻢ"ﻟﻪ ﻣﺒﺪﺃ ﺍﻟﺘﺴﻤﻴﺔ ﺟﻌﻞ ﻣﺎ ﹰﺍﻣﻀﻤﺮ ﻛﺎﻥ.
ﻭﺟﻞ ﻋﺰ ﻗﻮﻟﻪ ﺍﳉﺎﺭ ﻣﺘﻌﻠﻖ ﺣﺬﻑ ﰲ ﻭﻧﻈﲑﻩ":ﻭﻗﻮﻣﻪ ﻓﺮﻋﻮﻥ ﺇﱃ ﺁﻳﺎﺕ ﺗﺴﻊ ﰲ"ﺍﻟﻨﻤﻞ:ﺁﻳﺎﺕ ﺗﺴﻊ ﰲ ﺃﺫﻫﺐ ،.
ﻗ ﻭﻛﺬﻟﻚﻟﻠﻤﻌﺮﺱ ﺍﻟﺪﻋﺎﺀ ﰲ ﺍﻟﻌﺮﺏ ﻮﻝ:ﻭﺍﻟﺒﻨﲔ ﺑﺎﻟﺮﻓﺎﺀ.ﺍﻷﻋﺮﺍﰊ ﻭﻗﻮﻝ:ﺃﻭ ،ﺃﻋﺮﺳﺖ ﲟﻌﲎ ،ﻭﺍﻟﱪﻛﺔ ﺑﺎﻟﻴﻤﻦ
ﻧﻜﺤﺖ.ﻗﻮﻟﻪ ﻭﻣﻨﻪ:
ﻡﻬِﻨﻤ ﻓﻘﺎﻝ ﺍﻟﻁﻌﺎﻡ ﺇﻟﻰ ﹸﺕﹸﻠﻓﻘﺎﻤﺎﻌﺍﻟﻁ ﺱِﻨﻹﺍ ﺩﺴﻨﺤ ِﻴﻕﺭﹶﻓ
5. 5 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
ﻗﻠﺖ ﻓﺄﻥ:ﹰ،ﻗﻠﺖﺍﻣﺘﺄﺧﺮ ﺍﶈﺬﻭﻑ ﻗﺪﺭﺕ ﱂ:ﺑﻪ ﻭﺍﳌﺘﻌﻠﻖ ﺍﻟﻔﻌﻞ ﻣﻦ ﺍﻷﻫﻢ ﻷﻥ
ﺍﳌﺘﻌﻠﻖ ﻫﻮﻓﻴﻘﻮﻟﻮﻥ ﺃﳍﺘﻬﻢ ﺑﺄﲰﺎﺀ ﻳﺒﺪﺀﻭﻥ ﻛﺎﻧﻮﺍ ﻢﻷ ﺑﻪ:ﻣﻌﲎ ﺍﳌﻮﺣﺪ ﻳﻘﺼﺪ ﺃﻥ ﻓﻮﺟﺐ ،ﺍﻟﻌﺰﻯ ﺑﺎﺳﻢ ،ﺍﻟﻼﺕ ﺑﺎﺳﻢ
ﻗﻮﻟﻪ ﰲ ﻓﻌﻞ ﻛﻤﺎ ﺍﻟﻔﻌﻞ ﻭﺗﺄﺧﲑ ﺑﺘﻘﺪﳝﻪ ﻭﺫﻟﻚ ،ﺑﺎﻻﺑﺘﺪﺍﺀ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺍﺳﻢ ﺍﺧﺘﺼﺎﺹ":ﺪﺒﻌﻧ ﻙِﻳﺎﺇ ﺃ"ﺻﺮﺡ ﺣﻴﺚ
ﻟﻼﺧﺘﺼﺎﺹ ﺇﺭﺍﺩﺓ ﺍﻻﺳﻢ ﺑﺘﻘﺪﱘ.ﻗﻮﻟﻪ ﻋﻠﻴﻪ ﻭﺍﻟﺪﻟﻴﻞ":ﹼﻠﺍﻟ ﺑﺴﻢﻭﻣﺮﺳﺎﻫﺎ ﳎﺮﺍﻫﺎ ﻪ"ﻫﻮﺩ:، ﺍ.ﻗﻠﺖ ﻓﺈﻥ:ﻗﺎﻝ ﻓﻘﺪ":
ﺭﺑﻚ ﺑﺎﺳﻢ ﺍﻗﺮﺃ"ﺍﻟﻌﻠﻖ:ﺍﻟﻔﻌﻞ ﻓﻘﺪﻡ ،،ﺍ.ﻗﻠﺖ:ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﻷﻣﺮ ﻓﻜﺎﻥ ﻧﺰﻟﺖ ﺳﻮﺭﺓ ﺃﺅﻝ ﺎﻷ ﺃﻭﻗﻊ ﺍﻟﻔﻌﻞ ﺗﻘﺪﱘ ﻫﻨﺎﻙ
ﺃﻫﻢ.ﻗﻠﺖ ﻓﺎﻥ:ﻗﻠﺖ ،ﺑﺎﻟﻘﺮﺍﺀﺓ ﺍﷲ ﺍﺳﻢ ﺗﻌﻠﻖ ﻣﻌﲎ ﻣﺎ:ﻭﺟﻬﺎﻥ ﻓﻴﻪ:ﰲ ﺑﺎﻟﻜﺘﺒﺔ ﺍﻟﻘﻠﻢ ﺗﻌﻠﻖ ﺎ ﻳﺘﻌﻠﻖ ﺃﻥ ﺃﺣﺪﳘﺎﻗﻮﻟﻚ:
ﺑﺬﻛﺮ ﻳﺼﺪﺭ ﺣﱴ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﹰﺎﻭﺍﻗﻌ ﺍﻟﺸﺮﻉ ﰲ ﺑﻪ ﻣﻌﺘﺪﺃ ﳚﻲﺀ ﻻ ﻓﻌﻠﻪ ﺃﻥ ﺍﻋﺘﻘﺪ ﳌﺎ ﺍﳌﺆﻣﻦ ﺃﻥ ﻣﻌﲎ ﻋﻠﻰ ،ﺑﺎﻟﻘﻠﻢ ﻛﺘﺒﺖ
ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻟﻘﻮﻟﻪ ﺍﷲ ﺍﺳﻢ":ﺃﺑﺘﺮ ﻓﻬﻮ ﺍﷲ ﺑﺎﺳﻢ ﻓﻴﻪ ﻳﺒﺪﺃ ﱂ ﺑﺎﻝ ﺫﻱ ﺃﻣﺮ ﻛﻞ"ﺟﻌﻞ ،ﻓﻌﻞ ﻛﻼ ﻓﻌﻼ ﻛﺎﻥ ﺇﻻ
ﻳ ﻛﻤﺎ ﻤﺎ ﺍﷲ ﺑﺎﺳﻢ ﹰﻻﻣﻔﻌﻮ ﻓﻌﻠﻪﺑﺎﻟﻘﻠﻢ ﺍﻟﻜﺘﺐ ﻔﻌﻞ.ﻗﻮﻟﻪ ﰲ ﺑﺎﻹﻧﺒﺎﺕ ﺍﻟﺪﻫﻦ ﺗﻌﻠﻖ ﺎ ﻳﺘﻌﻠﻖ ﺃﻥ ﻭﺍﻟﺜﺎﱐ":ﺗﻨﺒﺖ
ﺑﺎﻟﺪﻫﻦ"ﺍﳌﺆﻣﻨﻮﻥ:ﻣﻌﲎ ﻋﻠﻰ ،:ﻟﻠﻤﻌﺮﺱ ﺍﻟﺪﺍﻋﻲ ﻗﻮﻝ ﻭﻛﺬﻟﻚ ،ﺃﻗﺮﺃ ﺍﷲ ﺑﺴﻢ ﻣﺘﱪﻛﺄ:ﺃﻋﺮﺳﺖ ﻣﻌﻨﺎﻩ ،ﻭﺍﻟﺒﻨﲔ ﺑﺎﻟﺮﻓﺎﺀ
ﻗﻠﺖ ﻓﺎﻥ ،ﻭﺃﺣﺴﻦ ﺃﻋﺮﺏ ﺍﻟﻮﺟﻪ ﻭﻫﺬﺍ ،ﻭﺍﻟﺒﻨﲔ ﺑﺎﻟﺮﻓﺎﺀ ﻣﻠﺘﺒﺴﺄ:ﺗﺒﺎﺭﻙ ﹼﻪﻠﺍﻟ ﻗﺎﻝ ﻓﻜﻴﻒ،ﺃﻗﺮﺃ ﺍﷲ ﺑﺎﺳﻢ ﻣﺘﱪﻛﺄ ﻭﺗﻌﺎﱃ
ﻗﻠﺖ:ﻭﻛﺬﻟﻚ ،ﻏﲑﻩ ﻟﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺸﻌﺮ ﺍﻟﺮﺟﻞ ﹸﻝﻳﻘﻮ ﻛﻤﺎ ،ﺍﻟﻌﺒﺎﺩ ﺃﻟﺴﻨﺔ ﻋﻠﻰ ﻣﻘﻮﻝ ﻫﺬﺍ":ﺍﻟﻌﺎﳌﲔ ﺭﺏ ﷲ ﺍﳊﻤﺪ"ﺇﱃ
ﻭﳝﺠﺪﻭﻧﻪ ﳛﻤﺪﻭﻧﻪ ﻭﻛﻴﻒ ،ﺑﺎﲰﻪ ﻳﺘﱪﻛﻮﻥ ﻛﻴﻒ ﻋﺒﺎﺩﻩ ﺗﻌﻠﻴﻢ ﻭﻣﻌﻨﺎﻩ ،ﺍﳌﻨﻬﺎﺝ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻭﻛﺜﲑ ،ﺁﺧﺮﻩ
ﻭﻳﻌﻈﻤﻮﻧﻪ.ﻗﻠﺖ ﻓﺎﻥ:ﻣﻦﺃﺧﺖ ﻫﻲ ﺍﻟﱵ ﺍﻟﻔﺘﺤﺔ ﻋﻠﻰ ﺗﺒﲎ ﺃﻥ ﻭﺍﺣﺪ ﺣﺮﻑ ﻋﻠﻰ ﺟﺎﺀﺕ ﺍﻟﱵ ﺍﳌﻌﺎﱐ ﺣﺮﻭﻑ ﺣﻖ
ﻋﻠﻰ ﺑﻨﻴﺘﺎ ﻭﺑﺎﺋﻬﺎ ﺍﻹﺿﺎﻓﺔ ﻻﻡ ﺑﺎﻝ ﻓﻤﺎ ،ﺫﻟﻚ ﻭﻏﲑ ﻭﻓﺎﺋﻪ ﺍﻟﻌﻄﻒ ﻭﻭﺍﻭ ﺍﻻﺑﺘﺪﺍﺀ ﻭﻻﻡ ﺍﻟﺘﺸﺒﻴﻪ ﻛﺎﻑ ﳓﻮ ،ﺍﻟﺴﻜﻮﻥ
ﺍﻟﻜﺴﺮ.ﻗﻠﺖ:ﻟﻠﺤﺮﻓ ﻻﺯﻣﺔ ﺎﻓﻠﻜﻮ ﺍﻟﺒﺎﺀ ﻭﺃﻣﺎ ،ﺍﻻﺑﺘﺪﺍﺀ ﻻﻡ ﻭﺑﲔ ﺑﻴﻨﻬﺎ ﻓﻠﻠﻔﺼﻞ ﺍﻟﻼﻡ ﺃﻣﺎﺃﺣﺪ ﻭﺍﻻﺳﻢ ،ﻭﺍﳉﺮ ﻴﺔ
ﺇﺫﺍ ﺑﺎﻟﺴﺎﻛﻦ ﺍﺑﺘﺪﺍﺅﻫﻢ ﻳﻘﻊ ﻟﺌﻼ ،ﳘﺰﺓ ﺯﺍﺩﻭﺍ ﻣﺒﺘﺪﺋﲔ ﺎ ﻧﻄﻘﻮﺍ ﻓﺈﺫﺍ ،ﺍﻟﺴﻜﻮﻥ ﻋﻠﻰ ﺃﻭﺍﺋﻠﻬﺎ ﺑﻨﻮﺍ ﺍﻟﱵ ﺍﻟﻌﺸﺮﺓ ﺍﻷﲰﺎﺀ
ﻣﻦ ﻏﺎﻳﺔ ﻋﻠﻰ ﻭﻟﻮﺿﻌﻬﺎ ،ﻭﺑﺸﺎﻋﺔ ﻟﻜﻨﺔ ﻛﻞ ﻣﻦ ﻟﻐﺘﻬﻢ ﻟﺴﻼﻣﺔ ،ﺍﻟﺴﺎﻛﻦ ﻋﻠﻰ ﻭﻳﻘﻔﻮﺍ ﺑﺎﳌﺘﺤﺮﻙ ﻳﺒﺘﺪﺋﻮﺍ ﺃﻥ ﻢﺩﺃ ﻛﺎﻥ
ﻭ ﻭﺍﺫﺍ ،ﻭﺍﻟﺮﺻﺎﻧﺔ ﺍﻹﺣﻜﺎﻡﺷﻲﺀ ﺯﻳﺎﺩﺓ ﺇﱃ ﺗﻔﺘﻘﺮ ﱂ ﺍﻟﺪﺭﺝ ﰲ ﻗﻌﺖ.ﺑﺘﺤﺮﻳﻚ ﻋﻨﻬﺎ ﻭﺍﺳﺘﻐﲎ ﻳﺰﺩﻫﺎ ﱂ ﻣﻦ ﻭﻣﻨﻬﻢ
ﻓﻘﺎﻝ ،ﺍﻟﺴﺎﻛﻦ:ﻭﺳﻢ ﺳﻢ.ﻗﺎﻝ:ﺍﻷﻋﺠﺎﺯ ﺍﶈﺬﻭﻓﺔ ﺍﻷﲰﺎﺀ ﻣﻦ ﻭﻫﻮ ﺔﻤِﺳ ٍﺓﻮﺭﺳ ﻛﻞ ﰲ ﺍﻟﺬﻱ ِﻢِﺎﺳﺑ:،ﻭﺩﻡ ﻛﻴﺪ
ﻭﺃﺻﻠﻪ:ﺗﺼﺮﻳﻔﻪ ﺑﺪﻟﻴﻞ ،ﲰﻮ:ﺗﻨﻮ ﺍﻟﺘﺴﻤﻴﺔ ﻷﻥ ،ﺍﻟﺴﻤﻮ ﻣﻦ ﻭﺍﺷﺘﻘﺎﻗﻪ ،ﻭﲰﻴﺖ ،ﻭﲰﻲ ،ﻛﺄﲰﺎﺀﻭﺍﺷﺎﺩﺓ ﺑﺎﳌﺴﻤﻰ ﻳﻪ
ﺍﻟﻨﺒﺰ ﻟﻠﻘﺐ ﻗﻴﻞ ﻭﻣﻨﻪ ،ﺑﺬﻛﺮﻩ:ﺍﻟﺼﻮﺕ ﺭﻓﻊ ﻭﻫﻮ ،ﺍﻟﻨﱪ ﲟﻌﲎ ﺍﻟﻨﺒﺰ ﻣﻦ.ﺍﻟﻨﺨﻠﺔ ﻗﺸﺮ ﻭﺍﻟﻨﺒﺰ!ﺍﻷﻋﻠﻰ.ﻗﻠﺖ ﻓﺎﻥ:ﻓﻠﻢ
ﻗﻮﻟﻪ ﰲ ﻭﺃﺛﺒﺘﺖ ﺍﳋﻂ ﹾﻲﻓ ﻒﺍﻷﻟ ﺣﺬﻓﺖ:ﺭﺑﻚ ﺑﺎﺳﻢ.ﻗﻠﺖ:ﺍﻟﺬﻱ ﺍﻻﺑﺘﺪﺍﺀ ﺩﻭﻥ ﺍﻟﺪﺭﺝ ﺣﻜﻢ ﺣﺬﻓﻬﺎ ﰲ ﺍﺗﺒﻌﻮﺍ ﻗﺪ
ﻭﻗﺎ ،ﺍﻻﺳﺘﻌﻤﺎﻝ ﻟﻜﺜﺮﺓ ﺍﳋﻂ ﻭﺿﻊ ﻋﻠﻴﻪﻟﻮﺍ:ﺍﻷﻟﻒ ﻃﺮﺡ ﻣﻦ ﺗﻌﻮﻳﻀﺄ ﺍﻟﺒﺎﺀ ِﺖﹶﻟ ﻮﹸﻃ.ﻗﺎﻝ ﺍﻟﻌﺰﻳﺰﺃﻧﻪ ﻋﺒﺪ ﺑﻦ ﻋﻤﺮ ﻭﻋﻦ
ﻟﻜﺎﺗﺒﻪ:ﺍﳌﻴﻢ ﻭﺩﻭﺭ ﺍﻟﺴﻨﺎﺕ ﻭﺃﻇﻬﺮ ﺍﻟﺒﺎﺀ ﻃﺆﻝ.ﺍﻹﻟﻪ ﺃﺻﻠﻪ ﻭﺍﷲ.ﻗﺎﻝ:ﻭﻧﻈﲑﻩ ﹶﺒﻴﺔﻈﻛ ﹶﻥﹸﻮﻜﺗ ﹶﻥﺃ ِﻪِﻟﻹﺍ ﹶﺫﺎﻌﻣ:،ﺍﻟﻨﺎﺱ
ﺍﻷﻧﺎﺱ ﺃﺻﻠﻪ.ﻗﺎﻝ:
ﺇﻥﻴﻁـﻠـﻊ ﺎﻴ ﻨـﺎﻤﺍﻟﹶﻨِﻴﻨِﻤﺍﻵ ِﺱﹶﺎﻨِﻹﺍ ﹶﻰﻠﻋ ﻥﺎ
ﺍﻟﻨﺪﺍﺀ ﰲ ﻗﻴﻞ ﻭﻟﺬﻟﻚ ،ﺍﻟﺘﻌﺮﻳﻒ ﺣﺮﻑ ﻣﻨﻬﺎ ﻭﻋﻮﺽ ﺍﳍﻤﺰﺓ ﻓﺤﺬﻓﺖ:،ﺑﺎﻟﻘﻄﻊ ﺃﷲ ﻳﺎ
ﻳﻘﺎﻝ ﻛﻤﺎ:ﻋﻠﻰ ﻏﻠﺐ ﰒ ،ﺑﺎﻃﻞ ﺃﻭ ﲝﻖ ﻣﻌﺒﻮﺩ ﻛﻞ ﻋﻠﻰ ﻳﻘﻊ ﺍﺳﻢ ﻭﺍﻟﻔﺮﺱ ﻛﺎﻟﺮﺟﻞ ﺍﻷﺟﻨﺎﺱ ﺃﲰﺎﺀ ﻣﻦ ﻭﺍﻹﻟﻪ ،ﺇﻟﻪ ﻳﺎ
6. 6 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﻭﻛﺬﻟﻚ ،ﺍﻟﺜﺮﻳﺎ ﻋﻠﻰ ﻏﻠﺐ ﰒ ﻛﻮﻛﺐ ﻟﻜﻞ ﺍﺳﻢ ﺍﻟﻨﺠﻢ ﺃﻥ ﻛﻤﺎ ،ﲝﻖ ﺍﳌﻌﺒﻮﺩﻋﻠﻰ ﻭﺍﻟﺒﻴﺖ ،ﺍﻟﻘﺤﻂ ﻋﺎﻡ
ﺳﻴﺒﻮﻳﻪ ﻛﺘﺎﺏ ﻋﻠﻰ ﻭﺍﻟﻜﺘﺎﺏ ،ﺍﻟﻜﻌﺒﺔ.ﻏﲑﻩ ﻋﻠﻰ ﻳﻄﻠﻖ ﱂ ،ﺑﺎﳊﻖ ﺑﺎﳌﻌﺒﻮﺩ ﻓﻤﺨﺘﺺ ﺍﳍﻤﺰﺓ ﲝﺬﻑ ﻭﺃﻣﺎﺍﷲ.ﻫﺬﺍ ﻭﻣﻦ
ﺍﺷﺘﻖ ﺍﻻﺳﻢ:ﻭﺍﺳﺘﺄﻟﻪ ،ﻭﺃﻟﻪ ،ﺗﺄﻟﻪ.ﻗﻴﻞ ﻛﻤﺎ:ﻭﺍﳊﺠﺮ ﺍﻟﻨﺎﻗﺔ ﻣﻦ ﺍﻻﺷﺘﻘﺎﻕ ﰲ ،ﻭﺍﺳﺘﺤﺠﺮ ،ﺍﺳﺘﻨﻮﻕ.ﻗﻠﺖ ﻓﺈﻥ:ﺃﺍﺳﻢ
ﻗﻠﺖ ﺍ ﺻﻔﺔ ﺃﻡ ﻫﻮ:ﺻ ﻏﲑ ﺍﺳﻢ ﺑﻞﺗﻘﻮﻝ ﻻ ،ﺑﻪ ﺗﺼﻒ ﻭﻻ ﺗﺼﻔﻪ ﺗﺮﺍﻙ ﺃﻻ ،ﻔﺔ:ﺗﻘﻮﻝ ﻻ ﻛﻤﺎ ،ﺇﻟﻪ ﺷﻲﺀ:ﺭﺟﻞ ﺷﻲﺀ.
ﻭﺗﻘﻮﻝ:ﺗﻘﻮﻝ ﻛﻤﺎ ،ﺻﻤﺪ ﻭﺍﺣﺪ ﺇﻟﻪ:ﺧﲑ ﻛﺮﱘ ﺭﺟﻞ.ﻓﻠﻮ ،ﻋﻠﻴﻪ ﲡﺮﻯ ﻣﻮﺻﻮﻑ ﻣﻦ ﳍﺎ ﺑﺪ ﻻ ﺗﻌﺎﱃ ﺻﻔﺎﺗﻪ ﹰﻓﺎﻥﺎﻭﺃﻳﻀ
ﳏﺎﻝ ﻭﻫﺬﺍ ﺎ ﻣﻮﺻﻮﻑ ﺍﺳﻢ ﻋﻠﻰ ﺟﺎﺭﻳﺔ ﻏﲑ ﺑﻘﻴﺖ ﺻﻔﺎﺕ ﻛﻠﻬﺎ ﺟﻌﻠﺘﻬﺎ.ﻗﻠﺖ ﻓﺎﻥ:ﺍ ﺍﻻﺳﻢ ﳍﺬﺍ ﻫﻞﺷﺘﻘﺎﻕ.ﻗﻠﺖ:
ﻗﻮﳍﻢ ﻭﺻﻴﻐﺔ ﺍﻻﺳﻢ ﻫﺬﺍ ﻭﺻﻴﻐﺔ ،ﻭﺍﺣﺪ ﻣﻌﲎ ﹶﺍﻓﺼﺎﻋﺪ ﺍﻟﺼﻴﻐﺘﲔ ﻳﻨﺘﻈﻢ ﺃﻥ ﺍﻻﺷﺘﻘﺎﻕ ﻣﻌﲎ:ﺃﺧﻮﺍﺗﻪ ﻭﻣﻦ ،ﲢﲑ ﺇﺫﺍ ،ﺃﻟﻪ:
ﻛﺜﺮ ﻭﻟﺬﻟﻚ ،ﺍﻟﻔﻄﻦ ﻭﺗﺪﻫﺶ ﺍﳌﻌﺒﻮﺩ ﻣﻌﺮﻓﺔ ﰲ ﺗﺘﺤﲑ ﺍﻷﻭﻫﺎﻡ ﺃﻥ ﻭﺫﻟﻚ ،ﻭﺍﻟﺪﻫﺸﺔ ﺍﻟﺘﺤﲑ ﻣﻌﲎ ﻳﻨﺘﻈﻤﻬﻤﺎ ،ﻭﻋﻠﻪ ،ﺩﻟﻪ
ﺍﻟﺼ ﺍﻟﻨﻈﺮ ﻭﻗﻞ ،ﺍﻟﺒﺎﻃﻞ ﻭﻓﺸﺎ ،ﺍﻟﻀﻼﻝﺤﻴﺢ.ﻗﻠﺖ ﻓﺈﻥ:ﻗﻠﺖ ،ﻷﻣﻪ ﺗﻔﺨﻢ ﻫﻞ:ﺗﻔﺨﻴﻤﻬﺎ ﺃﻥ ﺍﻟﺰﺟﺎﺝ ﺫﻛﺮ ﻗﺪ ﻧﻌﻢ
ﻛﺎﺑﺮ ﻋﻦ ﹰﺍﻛﺎﺑﺮ ﻭﺭﺛﻮﻩ ﻢﺃ ﺩﻟﻴﻞ ﻋﻠﻴﻪ ﻭﺍﻃﺒﺎﻗﻬﻢ ،ﻛﻠﻬﻢ ﺍﻟﻌﺮﺏ ﺫﻟﻚ ﻭﻋﻠﻰ ،ﺳﻨﺔ.ﻛﻐﻀﺒﺎﻥ ،ﺭﺣﻢ ﻣﻦ ﻓﻌﻼﻥ ﻭﺍﻟﺮﲪﻦ
ﺍﳌﺒﺎﻟﻐﺔ ﻣﻦ ﺍﻟﺮﲪﻦ ﻭﰲ ،ﻭﺳﻘﻢ ﻣﺮﺽ ﻣﻦ ،ﻭﺳﻘﻴﻢ ﻛﻤﺮﻳﺾ ،ﻣﻨﻪ ﻓﻌﻴﻞ ﺍﻟﺮﺣﻴﻢ ﻭﻛﺬﻟﻚ ،ﻭﺳﻜﺮ ﻏﻀﺐ ﻣﻦ ،ﻭﺳﻜﺮﺍﻥ
ﻗﺎﻟﻮﺍ ﻭﻟﺬﻟﻚ ،ﺍﻟﺮﺣﻴﻢ ﰲ ﻟﻴﺲ ﻣﺎ:ﻭﻳﻘﻮﻟﻮﻥ ،ﺍﻟﺪﻧﻴﺎ ﻭﺭﺣﻴﻢ ،ﻭﺍﻻﺣﺰﺓ ﺍﻟﺪﻧﻴﺎ ﺭﲪﺎﻥ:ﺍﳌﻌﲎ ﻟﺰﻳﺎﺩﺓ ﺍﻟﺒﻨﺎﺀ ﰲ ﺍﻟﺰﻳﺎﺩﺓ ﺇﻥ.
ﺍﻟﻐﻀﺒﺎﻥ ﰲ ﺍﻟﺰﺟﺎﺝ ﻭﻗﺎﻝ:ﹰﺎﻏﻀﺒ ﺍﳌﻤﺘﻠﺊ ﻫﻮ.ﻣﺮﺍﻛﺒﻬﻢ ﻣﻦ ﹰﺎﻣﺮﻛﺒ ﻳﺴﻤﻮﻥ ﻢﺃ ﺍﻟﻌﺮﺏ ﻣﻠﺢ ﻣﻦ ﺃﺫﱐ ﻋﻠﻰ ﹶﻦﻃ ﻭﳑﺎ
ﺑﺎﻟﺸﻘﺪﻑ.ﺍﻟ ﻣﻌﺎﻣﻞ ﺛﻘﻞ ﰲ ﻟﻴﺲ ﺧﻔﻴﻒ ﻣﺮﻛﺐ ﻭﻫﻮ،ﺍﶈﻤﻞ ﻫﺬﺍ ﺍﺳﻢ ﻣﺎ ﻣﻨﻬﻢ ﻟﺮﺟﻞ ﺍﻟﻄﺎﺋﻒ ﻃﺮﻳﻖ ﰲ ﻓﻘﻠﺖ ﻌﺮﺍﻕ
ﻓﻘﺎﻝ ﺍﻟﻌﺮﺍﻗﻲ ﺍﶈﻤﻞ ﺃﺭﺩﺕ:ﺍﻟﺸﻘﺪﻑ ﺍﲰﻪ ﺫﺍﻙ ﺃﻟﻴﺲ.ﻗﻠﺖ:ﻓﻘﺎﻝ ،ﺑﻠﻰ:ﺍﻻﺳﻢ ﺑﻨﺎﺀ ﰲ ﻓﺰﺍﺩ ،ﺍﻟﺸﻘﻨﺪﺍﻑ ﺍﲰﻪ ﻫﺬﺍ
ﺍﻟﻐﺎﻟﺒﺔ ﺍﻟﺼﻔﺎﺕ ﻣﻦ ﻭﻫﻮ ،ﺍﳌﺴﻤﻰ ﻟﺰﻳﺎﺩﺓ-ﺃﻧﺎ ﻛﻤﺎ ،ﻋﺰﻭﺟﻞ ﺍﷲ ﻏﲑ ﰲ ﻳﺴﺘﻌﻤﻞ ﱂ ﻭﺍﻟﺼﻌﻖ ،ﻭﺍﻟﻌﻴﻮﻕ ،ﻛﺎﻟﺪﺑﺮﺍﻥﺍﷲ
ﺍﻟﻐﺎﻟﺒﺔ ﺍﻷﲰﺎﺀ ﻣﻦ.ﻣﺴﻴﻠﻤﺔ ﰲ ﺣﻨﻴﻔﺔ ﺑﲏ ﻗﻮﻝ ﻭﺃﻣﺎ:ﻓﻴﻪ ﺷﺎﻋﺮﻫﻢ ﻭﻗﻮﻝ ،ﺍﻟﻴﻤﺎﻣﺔ ﺭﲪﺎﻥ:
ﻯﺭﻭﺍﻟ ﹸﺙﹶﻴﻏ ﹶﺕَﻨﺃﻭﹶـﺎﻨﺎﻤﺤﺭ ﹶﺕِﻟﺯ ﻻ
ﻛﻔﺮﻫﻢ ﰲ ﺗﻌﻨﺘﻬﻢ ﻣﻦ ﻓﺒﺎﺏ.ﻗﻠﺖ ﻓﺎﻥ:ﺗﻘﻮﻝ ﻛﻴﻒ:ﹾﻠﺖﻗ ،ﻻ ﺃﻡ ﺃﺗﺼﺮﻓﻪ ،ﺭﲪﺎﻥ ﺍﷲ:،ﺑﺎﺑﻪ ﻣﻦ ﺃﺧﻮﺍﺗﻪ ﻋﻠﻰ ﺃﻗﻴﺴﻪ
ﺃﻋﲏ:ﻭﻏﺮﺛﺎ ،ﻋﻄﺸﺎﻥ ﳓﻮﺃﺻﺮﻓﻪ ﻓﻼ ،ﻭﺳﻜﺮﺍﻥ ،ﻥ.ﻗﻠﺖ ﻓﺎﻥ:ﻓﻌﻼﻥ ﻳﻜﻮﻥ ﺃﻥ ﻓﻌﻼﻥ ﺻﺮﻑ ﺍﻣﺘﻨﺎﻉ ﰲ ﺷﺮﻁ ﻗﺪ
ﺍﻟﺼﺮﻑ ﲤﻨﻌﻪ ﻓﻠﻢ ،ﻓﻌﻠﻰ ﻓﻌﻼﻥ ﻳﻜﻮﻥ ﺃﻥ ﳛﻈﺮ ﹼﻪﻠﺑﺎﻟ ﻭﺍﺧﺘﺼﺎﺻﻪ ﻓﻌﻠﻰ.ﻗﻠﺖ:ﻣﺆﻧﺚ ﻟﻪ ﻳﻜﻮﻥ ﺃﻥ ﺫﻟﻚ ﺣﻈﺮ ﻛﻤﺎ
ﺍﻟﺘﺄﻧﻴﺚ ﺑﺎﻣﺘﻨﺎﻉ ﻋﱪﺓ ﻻ ﹰﺍﻓﺈﺫ ،ﻛﻨﺪﻣﺎﻧﺔ ﻓﻌﻼﻧﺔ ﻋﻠﻰ ﻣﺆﻧﺚ ﻟﻪ ﻳﻜﻮﻥ ﺃﻥ ﺣﻈﺮ ﻓﻘﺪ ﻛﻌﻄﺸﻰ ﻓﻌﻠﻰ ﻋﻠﻰﻟﻼﺧﺘﺼﺎﺹ
ﻧﻈﺎﺋﺮﻩ ﻋﻠﻰ ﺍﻟﻘﻴﺎﺱ ﻭﻫﻮ ﺍﻻﺧﺘﺼﺎﺹ ﻗﺒﻞ ﺍﻷﺻﻞ ﺇﱃ ﺍﻟﺮﺟﻮﻉ ﻓﻮﺟﺐ ﺍﻟﻌﺎﺭﺽ.ﻗﻠﺖ ﻓﺎﻥ:ﺗﻌﺎﱃ ﺍﷲ ﻭﺻﻒ ﻣﻌﲎ ﻣﺎ
ﻓﻴﻬﺎ ﻣﺎ ﻋﻠﻰ ﻻﻧﻌﻄﺎﻓﻬﺎ ﺍﻟﺮﺣﻢ ﻭﻣﻨﻬﺎ ﻭﺍﳊﻨﻮ ﺍﻟﻌﻄﻒ ﺑﺎﻟﺮﲪﺔﻭﻣﻌﻨﺎﻫﺎ.ﻗﻠﺖ:ﺍﳌﻠﻚ ﻷﻥ ﻋﺒﺎﺩﺓ ﻋﻠﻰ ﺇﻧﻌﺎﻣﻪ ﻋﻦ ﳎﺎﺯ ﻫﻮ
ﻭﺍﻧ ﲟﻌﺮﻭﻓﻪ ﻢﺃﺻﺎ ﳍﻢ ﻭﺭﻕ ﺭﻋﻴﺘﻪ ﻋﻠﻰ ﻋﻄﻒ ﺇﺫﺍﺧﲑﻩ ﻭﻣﻨﻌﻬﻢ ﻢ ﻋﻨﻒ ﻭﺍﻟﻘﺴﻮﺓ ﺍﻟﻔﻈﺎﻇﺔ ﺃﺩﺭﻛﺘﻪ ﺇﺫﺍ ﺃﻧﻪ ﻛﻤﺎ ،ﻌﺎﻣﻪ
ﻭﻣﻌﺮﻭﻓﻪ.ﻗﻠﺖ ﻓﺎﻥ:ﺍﻷﻋﻠﻰ ﺇﱃ ﺍﻷﺩﱏ ﻣﻦ ﺍﻟﺘﺮﻗﻲ ﻭﺍﻟﻘﻴﺎﺱ ،ﺩﻭﻧﻪ ﻫﻮ ﻣﺎ ﻋﻠﻰ ﺍﻟﻮﺻﻔﲔ ﻣﻦ ﺃﺑﻠﻎ ﻫﻮ ﻣﺎ ﻗﺬﻡ ﻓﻠﻢ
ﻛﻘﻮﳍﻢ:ﻗﻠﺖ ،ﻓﻴﺎﺽ ﻭﺟﻮﺍﺩ ،ﺑﺎﺳﻞ ﻭﺷﺠﺎﻉ ،ﳓﺮﻳﺮ ﻋﺎﱂ ﻓﻼﻥ:ﻗﺎﻝ ﳌﺎ"ِﻦﹶﲬﹶﻟﺮﺍ"ﻭ ﺍﻟﻨﻌﻢ ﺟﻼﺋﻞ ﻓﺘﻨﺎﻭﻝﻋﻈﺎﺋﻤﻬﺎ
ﻭﻟﻄﻒ ﻣﻨﻬﺎ ﺩﻕ ﻣﺎ ﻟﻴﺘﻨﺎﻭﻝ ﻭﺍﻟﺮﺩﻳﻒ ﻛﺎﻟﺘﺘﻤﺔ ﺍﻟﺮﺣﻴﻢ ﺃﺭﺩﻓﻪ ،ﻭﺃﺻﻮﳍﺎ.
"ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﻟﻌﺎﳌﲔ ﺭﺏ ﷲ ﺍﳊﻤﺪ"ﻭﻏﲑﻫﺎ ﻧﻌﻤﺔ ﻣﻦ ﺍﳉﻤﻴﻞ ﻋﻠﻰ ﻭﺍﻟﻨﺪﺍﺀ ﺍﻟﺜﻨﺎﺀ ﻭﻫﻮ ،ﺃﺧﻮﺍﻥ ﻭﺍﳌﺪﺡ ﺍﳊﻤﺪ.
7. 7 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
ﺗﻘﻮﻝ:ﻭﺷﺠﺎﻋﺘﻪ ﺣﺴﺒﻪ ﻋﻠﻰ ﻭﲪﺪﺗﻪ ،ﺇﻧﻌﺎﻣﻪ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﲪﺪﺕ.
ﺧﺎﺻﺔ ﺍﻟﻨﻌﻤﺔ ﻓﻌﻠﻰ ﺍﻟﺸﻜﺮ ﻭﺃﻣﺎﻗﺎﻝ ﻭﺍﳉﻮﺍﺭﺡ ﻭﺍﻟﻠﺴﺎﻥ ﺑﺎﻟﻘﻠﺐ ﻭﻫﻮ:
ﻡﹸﻜﺜﺩﹶﺎﻓَﺃﹶﺔﺜـﻼﺜ ﹰـﻲﻨﻤـ ِﺀﺎﻤﺍﻟﻨﻌﺎﺒﺠﺤﻤﺍﻟ ﺭِﻴﻤﻭﺍﻟﻀ ِﻲﻨﺎﺴﻭﻟ ِﻱﺩﻴ
ﺍﻟﺴﻼﻡ ﻭ ﺍﻟﺼﻼﺓ ﺃ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﻭﻣﻨﻪ ،ﺍﻟﺸﻜﺮ ﺷﻌﺐ ﺇﺣﺪﻯ ﻓﻬﻮ ،ﻭﺣﺪﻩ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﳊﻤﺪ":ﻣﺎ ،ﺍﻟﺸﻜﺮ ﺭﺃﺱ ﺍﳊﻤﺪ
ﳛﻤﺪﻩ ﱂ ﻋﺒﺪ ﺍﷲ ﺷﻜﺮ"ﻷﻥ ،ﺍﻟﺸﻜﺮ ﺭﺃﺱ ﺟﻌﻠﻪ ﻭﺇﳕﺎﻋﻠﻰ ﻭﺃﺩﻝ ﳍﺎ ﺃﺷﻴﻊ ،ﻣﻮﻟﻴﻬﺎ ﻋﻠﻰ ﻭﺍﻟﺜﻨﺎﺀ ﺑﺎﻟﻠﺴﺎﻥ ﺍﻟﻨﻌﻤﺔ ﺫﻛﺮ
ﺍﻟﻠﺴﺎﻥ ﻋﻤﻞ ﲞﻼﻑ ،ﺍﻻﺣﺘﻤﺎﻝ ﻣﻦ ﺍﳉﻮﺍﺭﺡ ﻋﻤﻞ ﰲ ﻭﻣﺎ ،ﺍﻟﻘﻠﺐ ﻋﻤﻞ ﳋﻔﺎﺀ ﺍﳉﻮﺍﺭﺡ ﻭﺁﺩﺍﺏ ﺍﻻﻋﺘﻘﺎﺩ ﻣﻦ ﺎﻣﻜﺎ
ﻣﺸﺘﺒﻪ ﻛﻞ ﻭﳚﻠﻲ ﺧﻔﻲ ﻛﻞ ﻋﻦ ﻳﻔﺼﺢ ﺍﻟﺬﻱ ﺍﻟﻨﻄﻖ ﻭﻫﻮ.
ﺍ ﻭﺍﺭﺗﻔﺎﻉ ،ﺍﻟﻜﻔﺮﺍﻥ ﻧﻘﻴﻀﻪ ﻭﺍﻟﺸﻜﺮ ،ﺍﻟﺬﻡ ﻧﻘﻴﻀﻪ ﻭﺍﳊﻤﺪﻭﺃﺻﻠﻪ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﺍﻟﻈﺮﻑ ﻭﺧﱪﻩ ﺑﺎﻻﺑﺘﺪﺍﺀ ﳊﻤﺪ
،ﺍﻹﺧﺒﺎﺭ ﻣﻌﲎ ﰲ ﻣﻀﻤﺮﺓ ﺑﺄﻓﻌﺎﻝ ﺍﻟﻌﺮﺏ ﺗﻨﺼﺒﻬﺎ ﺍﻟﱵ ﺍﳌﺼﺎﺩﺭ ﻣﻦ ﺃﻧﻪ ﻋﻠﻰ ﻓﻌﻠﻪ ﺑﺈﺿﻤﺎﺭ ﺑﻌﻀﻬﻢ ﻗﺮﺍﺀﺓ ﻫﻮ ﺍﻟﻨﺼﺒﺎﻟﺬﻱ
ﻛﻘﻮﳍﻢ:ﻭﻣﻨﻬﺎ ،ﺫﻟﻚ ﺃﺷﺒﻪ ﻭﻣﺎ ،ﹰﺎﻭﻋﺠﺒ ،ﻭﻛﻔﺮﺃ ،ﹰﺍﺷﻜﺮ:ﺎ ﻭﻳﺴﺪﻭﻥ ﺃﻓﻌﺎﳍﺎ ﻣﱰﻟﺔ ﺎﻳﱰﻟﻮ ،ﺍﷲ ﻭﻣﻌﺎﺫ ،ﺳﺒﺤﺎﻧﻚ
ﻣﻋﻠﻰ ﺍﻟﺮﻓﻊ ﺇﱃ ﺍﻟﻨﺼﺐ ﻋﻦ ﺎ ﻭﺍﻟﻌﺪﻝ ،ﺍﳌﻨﺴﻮﺧﺔ ﻛﺎﻟﺸﺮﻳﻌﺔ ﺍﺳﺘﻌﻤﺎﳍﺎ ﻭﳚﻌﻠﻮﻥ ﻣﻌﻬﺎ ﺎﻳﺴﺘﻌﻤﻠﻮ ﻻ ﻟﺬﻟﻚ ،ﺴﺪﻫﺎ
ﻭﺍﺳﺘﻘﺮﺍﺭﻩ ﺍﳌﻌﲎ ﺛﺒﺎﺕ ﻋﻠﻰ ﻟﻠﺪﻻﻟﺔ ﺍﻻﺑﺘﺪﺍﺀ.ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﻭﻣﻨﻪ":ﺳﻼﻡ ﻗﺎﻝ ﺳﻼﻣﺎ ﻗﺎﻟﻮﺍ"ﻫﻮﺩ:ﺍﻟﺜﺎﱐ ﺍﻟﺴﻼﻡ ﺭﻓﻊ ،،
ﺑﺘﺤ ﺣﻴﺎﻫﻢ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻥ ﻋﻠﻰ ﻟﻠﺪﻻﻟﺔﺩﻭﻥ ﳍﻢ ﺍﻟﺴﻼﻡ ﺛﺒﺎﺕ ﻣﻌﲎ ﻋﻠﻰ ﺩﺍﻝ ﺍﻟﺮﻓﻊ ﻷﻥ ﲢﻴﺘﻬﻢ ﻣﻦ ﺃﺣﺴﻦ ﻴﺔ
ﻭﺣﺪﻭﺛﻪ ﲡﺪﺩﻩ.ﻭﺍﳌﻌﲎ:ﻗﻴﻞ ﻭﻟﺬﻟﻚ ،ﹰﺍﲪﺪ ﺍﷲ ﳓﻤﺪ":ﲔﻧﺴﺘﻌ ﻙِﻳﺎﺇﻭ ﺪﺒﻌﻧ ﻙِﻳﺎﺇ"ﻗﻴﻞ ﻛﺄﻧﻪ ،ﻟﻪ ﳊﻤﺪﻫﻢ ﺑﻴﺎﻥ ﻷﻧﻪ:
ﲢﻤﺪﻭﻥ ﻛﻴﻒ.ﻓﻘﻴﻞ:ﻧﻌﺒﺪ ﺇﻳﺎﻙ.ﻗﻠﺖ ﻓﺈﻥ:ﻓﻴﻪ ﺍﻟﺘﻌﺮﻳﻒ ﻣﻌﲎ ﻣﺎ.ﻗﻠﺖ:ﺍﻟﺘﻌﺮﻳﻒ ﳓﻮ ﻫﻮﻭﻫﻮ ،ﺍﻟﻌﺮﺍﻙ ﺃﺭﺳﻠﻬﺎ ﰲ
ﺍﻷﻓﻌﺎﻝ ﺃﺟﻨﺎﺱ ﺑﲔ ﻣﻦ ،ﻫﻮ ﻣﺎ ﻭﺍﻟﻌﺮﺍﻙ ،ﻫﻮ ﻣﺎ ﺍﳊﻤﺪ ﺃﻥ ﻣﻦ ﺃﺣﺪ ﻛﻞ ﻳﻌﺮﻓﻪ ﻣﺎ ﺇﱃ ﺍﻹﺷﺎﺭﺓ ﻭﻣﻌﻨﺎﻩ ،ﺍﳉﻨﺲ ﺗﻌﺮﻳﻒ.
ﻣﻨﻬﻢ ﻭﻫﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﺜﲑ ﻳﺘﻮﳘﻪ ﺍﻟﺬﻱ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ.ﺍﻟﺒﺼﺮﻱ ﺍﳊﺴﻦ ﻭﻗﺮﺃ":ﷲ ﺍﳊﻤﺪ"ﺍﻟﻼﻡ ﻹﺗﺒﺎﻋﻬﺎ ﺍﻟﺪﺍﻝ ﺑﻜﺴﺮ.
ﻋﺒﻠﺔ ﺃﰊ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻗﺮﺃ":ﷲ ﺍﳊﻤﺪ"ﰲ ﻳﻜﻮﻥ ﺇﳕﺎ ﻭﺍﻹﺗﺒﺎﻉ ﺫﻟﻚ ﻋﻠﻰ ﺟﺴﺮﳘﺎ ﻭﺍﻟﱵ ،ﺍﻟﺪﺍﻝ ﻹﺗﺒﺎﻋﻬﺎ ﺍﻟﻼﻡ ﺑﻀﻢ
ﺍﻟﻘﺮﺍﺀﺗﲔ ﻭﺃﺷﻒ ،ﻣﻘﺘﺮﻧﺘﲔ ﺍﺳﺘﻌﻤﺎﳍﻤﺎ ﻟﻜﺜﺮﺓ ﻛﻠﻤﺔ ﻣﱰﻟﺔ ﺍﻟﻜﻠﻤﺘﲔ ﺗﱰﻝ ﻭﻣﻐﲑﺓ ﺍﳉﺒﻞ ﻣﻨﺤﺪﺭ ﻛﻘﻮﳍﻢ ﻭﺍﺣﺪﺓ ﻛﻠﻤﺔ
ﲞ ،ﺃﻗﻮﻯ ﻫﻲ ﺍﻟﱵ ﻟﻺﻋﺮﺍﺑﻴﺔ ﺗﺎﺑﻌﺔ ﺍﻟﺒﻨﺎﺋﻴﺔ ﺍﳊﺮﻛﺔ ﺟﻌﻞ ﺣﻴﺚ ﺇﺑﺮﺍﻫﻴﻢ ﻗﺮﺍﺀﺓﺍﳊﺴﻦ ﻗﺮﺍﺀﺓ ﻼﻑ.
ﺍﻟﺮﺏ:ﺍﳌﺎﻟﻚ.ﺳﻔﻴﺎﻥ ﻷﰊ ﺻﻔﻮﺍﻥ ﻗﻮﻝ ﻭﻣﻨﻪ:ﻫﻮﺍﺯﻥ ﻣﻦ ﺭﺟﻞ ﻳﺮﺑﲏ ﺃﻥ ﻣﻦ ﺇﱄ ﺃﺣﺐ ﻗﺮﻳﺶ ﻣﻦ ﺭﺟﻞ ﻳﺮﺑﲏ ﻷﻥ.
ﺗﻘﻮﻝ:ﺗﻘﻮﻝ ﻛﻤﺎ ،ﺭﺏ ﻓﻬﻮ ﻳﺮﺑﻪ ﺭﺑﻪ:ﱎ ﻓﻬﻮ ﻳﻨﻢ ﻋﻠﻴﻪ ﱎ.ﻭﺻﻒ ﻛﻤﺎ ﻟﻠﻤﺒﺎﻟﻐﺔ ﺑﺎﳌﺼﺪﺭ ﹰﺎﻭﺻﻔ ﻳﻜﻮﻥ ﺃﻥ ﻭﳚﻮﺯ
ﻭ ،ﻭﺣﺪﻩ ﺍﷲ ﰲ ﺇﻻ ﺍﻟﺮﺏ ﻳﻄﻠﻘﻮﺍ ﻭﱂ ،ﺑﺎﻟﻌﺪﻝﻛﻘﻮﳍﻢ ،ﺑﺎﻹﺿﺎﻓﺔ ﺍﻟﺘﻘﻴﺪ ﻋﻠﻰ ﻏﲑﻩ ﰲ ﻫﻮ:،ﺍﻟﻨﺎﻗﺔ ﻭﺭﺏ ،ﺍﻟﺪﺍﺭ ﺭﺏ
ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ":ﻣﺜﻮﺍﻱ ﺃﺣﺴﻦ ﺭﰊ ﺇﻧﻪ ،ﺭﺑﻚ ﺇﱃ ﺍﺭﺟﻊ"ﻋﻨﻬﻤﺎ ﹼﻪﻠﺍﻟ ﺭﺿﻲ ﻋﻠﻲ ﺑﻦ ﺯﻳﺪ ﻭﻗﺮﺃ":ﲔِﳌﺍﻟﻌﺎ ﺏﺭ"ﺑﺎﻟﻨﺼﺐ
ﻗﻴﻞ ﻛﺄﻧﻪ ﷲ ﺍﳊﻤﺪ ﻋﻠﻴﻪ ﺩﻝ ﲟﺎ ﻭﻗﻴﻞ ﺍﳌﺪﺡ ﻋﻠﻰ:ﺍﻟﻌﺎﳌﲔ ﺭﺏ ﺍﷲ ﳓﻤﺪ.
ﺍﻟﻌﺎﱂ:ﻟﺬﻭﻱ ﺍﺳﻢﻭﻗﻴﻞ ،ﻭﺍﻟﺜﻘﻠﲔ ﺍﳌﻼﺋﻜﺔ ﻣﻦ ﺍﻟﻌﻠﻢ:ﻭﺍﻷﻋﺮﺍﺽ ﺍﻷﺟﺴﺎﻡ ﻣﻦ ﺍﳋﺎﻟﻖ ﺑﻪ ﻋﻠﻢ ﻣﺎ ﻛﻞ.ﻗﻠﺖ ﻓﺈﻥ:ﱂ
ﻗﻠﺖ ،ﲨﻊ:ﺑﻪ ﲰﻲ ﳑﺎ ﺟﻨﺲ ﻛﻞ ﻟﻴﺸﻤﻞ.ﻗﻠﺖ ﻓﺈﻥ:ﺃﻭ ﺍﻟﻌﻘﻼﺀ ﺻﻔﺎﺕ ﻭﺍﻟﻨﻮﻥ ﺑﺎﻟﻮﺍﻭ ﲡﻤﻊ ﻭﺇﳕﺎ ،ﺻﻔﺔ ﻏﲑ ﺍﺳﻢ ﻫﻮ
ﺍﻷﻋﻼﻡ ﻣﻦ ﺣﻜﻤﻬﺎ ﰲ ﻣﺎ.ﻗﻠﺖ:ﻋ ﺍﻟﺪﻻﻟﺔ ﻭﻫﻲ ﻓﻴﻪ ﺍﻟﻮﺻﻔﻴﺔ ﳌﻌﲎ ﺫﻟﻚ ﺳﺎﻍﺍﻟﻌﻠﻢ ﻣﻌﲎ ﻠﻰ.
8. 8 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
"ﺍﻟﺪﻳﻦ ﻳﻮﻡ ﻣﺎﻟﻚ"ﻗﺮﺉ":ﺍﻟﺪﻳﻦ ﻳﻮﻡ ﻣﻠﻚ"ﺍﻟﻼﻡ ﺑﺘﺨﻔﻴﻒ ﻭﻣﻠﻚ ﻭﻣﺎﻟﻚ.ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﺣﻨﻴﻔﺔ ﺃﺑﻮ ﻭﻗﺮﺃ:ﻡﻳﻮ ﻚﹶﻟﺎﻣ
ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ﻫﺮﻳﺮﺓ ﺃﺑﻮ ﻭﻗﺮﺃ ،ﺍﻟﻴﻮﻡ ﻭﻧﺼﺐ ﺍﻟﻔﻌﻞ ﺑﻠﻔﻆ ،ﺍﻟﺪﻳﻦ:ﺑﺎﻟﻨﺼﺐ ﻚﻣﺎﻟ.ﻏﲑﻩ ﻭﻗﺮﺃ:ﻋﻠﻰ ﻧﺼﺐ ﻭﻫﻮ ،ﹶﻚﻟﺎﻣ
ﻗﺮﺃ ﻣﻦ ﻭﻣﻨﻬﻢ ﺍﳌﺪﺡ:ﺑﺎﻟﺮﻓﻊ ،ﻣﺎﻟﻚ.ﻭﻣﻠﻚ:ﻭﻟﻘﻮﻟﻪ ،ﺍﳊﺮﻣﲔ ﺃﻫﻞ ﻗﺮﺍﺀﺓ ﻷﻧﻪ ،ﺍﻻﺧﺘﻴﺎﺭ ﻫﻮ":ﺍﻟﻴﻮﻡ ﺍﳌﻠﻚ ﳌﻦ"
ﻭﻟﻘﻮﻟﻪ":ﺍﻟﻨﺎﺱ ﻣﻠﻚ"ﺍﻟﻨﺎﺱ:ﳜﺺ ﻭﺍﳌﻠﻚ ﻳﻌﻢ ﺍﳌﻠﻚ ﻭﻷﻥ.ﺍﻟﺪﻳﻦ ﻭﻳﻮﻡ:ﺍﳉﺰﺍﺀ ﻳﻮﻡ.ﻗﻮﳍﻢ ﻭﻣﻨﻪ:ﺗﺪﺍﻥ ﺗﺪﻳﻦ ﻛﻤﺎ
ﺍﳊﻤﺎﺳﺔ ﻭﺑﻴﺖ:
ﺩﻭﺍﻌﺍﻟ ﻯﻭِﺴ ﹶﻕﺒﻴ ﹶﻡﻟﻭِﻥﺩﺍﻨﻭﺍ ﻜﻤﺎ ِﻨﺎﻫﻡﺩ
ﻗﻠﺖ ﻓﺈﻥ:ﻫﺬﻩ ﻣﺎﺍﻹﺿﺎﻓﺔ.ﻗﻠﺖ:ﺑﻪ ﺍﳌﻔﻌﻮﻝ ﳎﺮﻯ ﺠﺮﻯﻣ ،ﺍﻷﺗﺴﺎﻉ ﻃﺮﻳﻖ ﻋﻠﻰ ﺍﻟﻈﺮﻑ ﺇﱃ ﺍﻟﻔﺎﻋﻞ ﺍﺳﻢ ﺇﺿﺎﻓﺔ ﻫﻲ
ﻛﻘﻮﳍﻢ:ﺍﻟﻈﺮﻓﻴﺔ ﻋﻠﻰ ﻭﺍﳌﻌﲎ ،ﺍﻟﺪﺍﺭ ﺃﻫﻞ ﺍﻟﻠﻴﻠﺔ ﺳﺎﺭﻕ ﻳﺎ.ﻭﻣﻌﻨﺎﻩ:ﻛﻘﻮﻟﻪ ،ﺍﻟﺪﻳﻦ ﻳﻮﻡ ﰲ ﻛﻠﻪ ﺍﻷﻣﺮ ﻣﺎﻟﻚ":ﺍﳌﻠﻚ ﳌﻦ
ﺍﻟﻴﻮﻡ"ﻏﺎﻓﺮ:ﻗﻠﺖ ﻓﺈﻥ:ﺗﻜ ﻓﻼ ﺣﻘﻴﻘﺔ ﻏﲑ ﺇﺿﺎﻓﺔ ﺍﻟﻔﺎﻋﻞ ﺍﺳﻢ ﻓﺈﺿﺎﻓﺔﻭﻗﻮﻋﻪ ﺳﺎﻍ ﻓﻜﻴﻒ ،ﺍﻟﺘﻌﺮﻳﻒ ﻣﻌﲎ ﻣﻌﻄﻴﺔ ﻮﻥ
ﻗﻠﺖ ،ﻟﻠﻤﻌﺮﻓﺔ ﺻﻔﺔ:،ﺍﻻﻧﻔﺼﺎﻝ ﺗﻘﺪﻳﺮ ﰲ ﻓﻜﺎﻥ ،ﺍﻻﺳﺘﻘﺒﺎﻝ ﺃﻭ ﺍﳊﺎﻝ ﺍﻟﻔﺎﻋﻞ ﺑﺎﺳﻢ ﺃﺭﻳﺪ ﺇﺫﺍ ﺣﻘﻴﻘﻴﺔ ﻏﲑ ﺗﻜﻮﻥ ﺇﳕﺎ
ﻛﻘﻮﻟﻚ:ﹰﺍﻏﺪ ﺃﻭ ،ﺍﻟﺴﺎﻋﺔ ﻣﺎﻟﻚ.ﻛﻘﻮﻟﻚ ،ﺍﳌﺎﺿﻲ ﻣﻌﲎ ﻗﺼﺪ ﺇﺫﺍ ﻓﺄﻣﺎ:،ﻣﺴﺘﻤﺮ ﺯﻣﺎﻥ ﺃﻭ ،ﺃﻣﺲ ﻋﺒﺪﻩ ﻣﺎﻟﻚ ﻫﻮ
ﻛﻘﻮﻟﻚ:ﺍﻟﻌ ﻣﺎﻟﻚ ﺯﻳﺪﻛﻘﻮﻟﻚ ،ﺣﻘﻴﻘﻴﺔ ﺍﻹﺿﺎﻓﺔ ﻛﺎﻧﺖ ،ﺒﻴﺪ:ﰲ ﺍﳌﻌﲎ ﻫﻮ ﻭﻫﺬﺍ ،ﺍﻟﻌﺒﻴﺪ ﻣﻮﱃ"ﺍﻟﺪﻳﻦ ﻳﻮﻡ ﻣﺎﻟﻚ
"ﺍﳌﻌﲎ ﻳﻜﻮﻥ ﺃﻥ ﻭﳚﻮﺯ:ﻛﻘﻮﻟﻪ ،ﺍﻟﺪﻳﻦ ﻳﻮﻡ ﺍﻷﻣﻮﺭ ﻣﻠﻚ":ﺍﳉﻨﺔ ﺃﺻﺤﺎﺏ ﻭﻧﺎﺩﻯ"ﻷﻋﺮﺍﻑ":ﺃﺻﺤﺎﺏ ﻭﻧﺎﺩﻯ
ﺍﻷﻋﺮﺍﻑ"ﺍﻷﻋﺮﺍﻑ:ﺣﻨﻴﻔﺔ ﺃﰊ ﻗﺮﺍﺀﺓ ﻋﻠﻴﻪ ﻭﺍﻟﺪﻟﻴﻞ":ﺍﻟﺪﻳﻦ ﻡﻳﻮ ﻚﹶﻠﻣ"ﺍﻟﱵ ﺍﻷﻭﺻﺎﻑ ﻭﻫﺬﻩﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻋﻠﻰ ﺃﺟﺮﻳﺖ
ﻭﺍﻟﺒﺎﻃﻨﺔ ﺍﻟﻈﺎﻫﺮﺓ ﻛﻠﻬﺎ ﺑﺎﻟﻨﻌﻢ ﹰﺎﻣﻨﻌﻤ ﻛﻮﻧﻪ ﻭﻣﻦ ،ﻭﺭﺑﻮﺑﻴﺘﻪ ﻣﻠﻜﻮﺗﻪ ﻣﻦ ﺷﻲﺀ ﻣﻨﻬﻢ ﳜﺮﺝ ﻻ ﻟﻠﻌﺎﳌﲔ ﹰﺎﻣﺎﻟﻜ ﹶﺎﺭﺑ ﻛﻮﻧﻪ ﻣﻦ
ﺑﻪ ﺍﳊﻤﺪ ﺍﺧﺘﺼﺎﺹ ﻋﻠﻰ ﺍﻟﺪﻻﻟﺔ ﺑﻌﺪ ﻭﺍﻟﻌﻘﺎﺏ ﺍﻟﺜﻮﺍﺏ ﻳﻮﻡ ﺍﻟﻌﺎﻗﺒﺔ ﰲ ﻛﻠﻪ ﻟﻸﻣﺮ ﹰﺎﻣﺎﻟﻜ ﻛﻮﻧﻪ ﻭﻣﻦ ،ﻭﺍﻟﺪﻗﺎﺋﻖ ﻭﺍﳉﻼﺋﻞ
ﰲ ﺣﻘﻴﻖ ﺑﻪ ﻭﺃﻧﻪﻗﻮﻟﻪ":ﹼﻪﻠﻟ ﺍﳊﻤﺪ"ﲟﺎ ﻋﻠﻴﻪ ﻭﺍﻟﺜﻨﺎﺀ ﺑﺎﳊﻤﺪ ﻣﻨﻪ ﺃﺣﻖ ﺃﺣﺪ ﻳﻜﻦ ﱂ ﺻﻔﺎﺗﻪ ﻫﺬﻩ ﻛﺎﻧﺖ ﻣﻦ ﺃﻥ ﻋﻠﻰ ﺩﻟﻴﻞ
ﺃﻫﻠﻪ ﻫﻮ.
"ﻧﺴﺘﻌﲔ ِﻳﺎﻙﺇﻭ ﺪﺒﻌﻧ ﻙﺇﻳﺎ"ﻗﻮﻟﻚ ﰲ ﻭﺍﻟﻴﺎﺀ ﻭﺍﳍﺎﺀ ﺍﻟﻜﺎﻑ ﻣﻦ ﺗﻠﺤﻘﻪ ﺍﻟﱵ ﻭﺍﻟﻠﻮﺍﺣﻖ ،ﻟﻠﻤﻨﺼﻮﺏ ﻣﻨﻔﺼﻞ ﺿﻤﲑ ﺇﻳﺎ:
ﻭﺍﻟﺘﻜﻠﻢ ﻭﺍﻟﻐﻴﺒﺔ ﺍﳋﻄﺎﺏ ﻟﺒﻴﺎﻥ ،ﻭﺇﻳﺎﻱ ﺇﻳﺎﻙ،ﻭﺇﻳﺎﻩﻭﻟﻴﺴﺖ ،ﺃﺭﺃﻳﺘﻚ ﰲ ﻟﻠﻜﺎﻑ ﳏﻞ ﺍﻹﻋﺮﺍﺏ،ﻛﻤﺎﻻ ﻣﻦ ﳍﺎ ﳏﻞ ﻭﻻ ،
ﺍﻟﻌﺮﺏ ﺑﻌﺾ ﻋﻦ ﺍﳋﻠﻴﻞ ﺣﻜﺎﻩ ﻣﺎ ﻭﺃﻣﺎ ،ﺍﶈﻘﻘﻮﻥ ﻭﻋﻠﻴﻪ ﺍﻷﺧﻔﺶ ﻣﺬﻫﺐ ﻭﻫﻮ ،ﻣﻀﻤﺮﺓ ﺑﺄﲰﺎﺀ:ﺍﻟﺴﺘﲔ ﺍﻟﺮﺟﻞ ﺑﻠﻎ ﺇﺫﺍ
ﺗﻌﺎﱃ ﻛﻘﻮﻟﻪ ،ﺍﻻﺧﺘﺼﺎﺹ ﻟﻘﺼﺪ ﺍﳌﻔﻌﻮﻝ ﻭﺗﻘﺪﱘ ،ﻋﻠﻴﻪ ﻳﻌﺆﻝ ﻻ ﺷﺎﺫ ﻓﺸﻲﺀ ﺍﻟﺸﻮﺍﺏ ﻭﺇﻳﺎﻩ ﻓﺈﻳﺎﻩ":ﹼﻠﺍﻟ ﺃﻓﻐﲑ ﻗﻞﻪ
ﺃﻋﺒﺪ ﺗﺄﻣﺮﻭﱐ"ﺍﻟﺰﻣﺮ":ﹰﺎﺭﺑ ﺃﺑﻐﻲ ﺍﷲ ﺃﻏﲑ ﻗﻞ"ﺍﻷﻧﻌﺎﻡ:ﺍﳌﻌﻮﻧﺔ ﺑﻄﻠﺐ ﳔﺼﻚ ﻭ ﻭﺍﳌﻌﲎ.ﻭﻗﺮﺉ:،ﺍﻟﻴﺎﺀ ﺑﺘﺨﻔﻴﻒ ﺇﻳﺎﻙ
ﻫﺎﺀ ﺍﳍﻤﺰﺓ ﺑﻘﻠﺐ ﻭﻫﻴﺎﻙ ،ﻭﺍﻟﺘﺸﺪﻳﺪ ﺍﳍﻤﺰﺓ ﺑﻔﺘﺢ ﻭﺇﻳﺎﻙ.ﺍﻟﻐﻨﻮﻱ ﻃﻔﻴﻞ ﻗﺎﻝ:
ﻙﻓﻬﻴﺎﺕﺒﺤﺍﺭﹶﺘ ﺇﻥ ِﻱﺫﺍﻟ ﺭَﻤﻷﻭﺍﻩﺭﺼﺎﺩﻤ ﻙﻋﻠﻴ ﹶﺕﻗﻀﺎ ﻩﺩِﺭﺍﻭﻤ
ﻭﺍﻟﻭﺍﻟﺘﺬﻟﻞ ﺍﳋﻀﻮﻉ ﻏﺎﻳﺔ ﺃﻗﺼﻰ ﻌﺒﺎﺩﺓ.ﻭﻣﻨﻪ:ﱂ ﻭﻟﻔﻠﻚ ،ﺍﻟﻨﺴﺞ ﻭﻗﻮﺓ ﺍﻟﺼﻔﺎﻗﺔ ﻏﺎﻳﺔ ﰲ ﻛﺎﻥ ﺇﺫﺍ ﻋﺒﺪﺓ ﺫﻭ ﺛﻮﺏ
ﺍﳋﻀﻮﻉ ﻏﺎﻳﺔ ﺑﺄﻗﺼﻰ ﹰﺎﺣﻘﻴﻘ ﻓﻜﺎﻥ ﺍﻟﻨﻌﻢ ﺃﻋﻈﻢ ﻣﻮﱃ ﻷﻧﻪ ،ﺗﻌﺎﱃ ﷲ ﺍﳋﻀﻮﻉ ﰲ ﺇﻻ ﺗﺴﺘﻌﻤﻞ.ﻗﻠﺖ ﻓﺈﻥ:ﻋﻦ ﻋﺪﻝ ﱂ
ﺍﳋﻄﺎﺏ ﻟﻔﻆ ﺇﱃ ﺍﻟﻐﻴﺒﺔ ﻟﻔﻆ.ﻗﻠﺖ:ﺍ ﻋﻠﻢ ﰲ ﺍﻻﻟﺘﻔﺎﺕ ﻳﺴﻤﻰ ﻫﺬﺍﻭﻣﻦ ،ﺍﳋﻄﺎﺏ ﺇﱃ ﺍﻟﻐﻴﺒﺔ ﻣﻦ ﻳﻜﻮﻥ ﻗﺪ ﻟﺒﻴﺎﻥ
9. 9 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
ﺗﻌﺎﱃ ﻛﻘﻮﻟﻪ ،ﺍﻟﺘﻜﻠﻢ ﺇﱃ ﺍﻟﻐﻴﺒﺔ ﻭﻣﻦ ،ﺍﻟﻐﻴﺒﺔ ﺇﱃ ﺍﳋﻄﺎﺏ":ﻢ ﻭﺟﺮﻳﻦ ﺍﻟﻔﻠﻚ ﰲ ﻛﻨﺘﻢ ﺇﺫﺍ ﺣﱴ"ﻳﻮﻧﺲ:ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ:
"،ﻓﺴﻘﻨﺎﻩ ﺳﺤﺎﺑﺎ ﻓﺘﺜﲑ ﺍﻟﺮﻳﺎﺡ ﺃﺭﺳﻞ ﺍﻟﺬﻱ ﹼﻪﻠﻭﺍﻟ"ﻓﺎﻃﺮ:ﺃﺑﻴﺎﺕ ﺛﻼﺛﺔ ﰲ ﺍﻟﺘﻔﺎﺗﺎﺕ ﺛﻼﺙ ﺍﻟﻘﻴﺲ ﺍﻣﺮﺅ ﺍﻟﺘﻔﺖ ﻭﻗﺪ:
ﺘﻁﺎِﺩـﻤَﺜـﻷﺒﺎ ﻙﹸﻠﹶﻴﻟ َﻝﻭﻡﹶﺎﻨﻭﹸﺭﻗـﺩﺘ ﹶﻡﻟﻭ ِﻲﻠﹶﺨﺍﻟ
ِﺕﻭﺒﺎﹶـﻴﻠﺔﻟ ﻪﹶـﻟ ﹶﺕﺘﻭﺒﺎِﺔﹶﻠﹶﻴﻠﻜِﺩﻤﺍﻷﺭ ِﺭﺍﻟﻌﺎﺌ ِﻲﻓ
ﻭﺫﻟﻙﻨـﻲﺀـﺎﺠ َﺈﹶﺒﻨ ِﻥﻤِﺩﻭَﺴﻷﺍ َﺒﻲﺃ ﻋﻥ ﻪﹸﺘﹸﺒﺭﺨﻭ
ﺃﺳﻠ ﺇﱃ ﺃﺳﻠﻮﺏ ﻣﻦ ﻧﻘﻞ ﺇﺫﺍ ﺍﻟﻜﻼﻡ ﻭﻷﻥ ،ﻓﻴﻪ ﻭﺗﺼﺮﻓﻬﻢ ﺍﻟﻜﻼﻡ ﰲ ﻢﺍﻓﺘﻨﺎ ﻋﺎﺩﺓ ﻋﻠﻰ ﻭﺫﻟﻚﺃﺣﺴﻦ ﺫﻟﻚ ﻛﺎﻥ ،ﻮﺏ
ﺑﻔﻮﺍﺋﺪ ﻣﻮﺍﻗﻌﻪ ﲣﺘﺺ ﻭﻗﺪ ،ﻭﺍﺣﺪ ﺃﺳﻠﻮﺏ ﻋﻠﻰ ِﺟﺮﺍﺋﻪﺇ ﻣﻦ ﺇﻟﻴﻪ ﻟﻺﺻﻐﺎﺀ ﹶﺎﻭﺇﻳﻘﺎﻇ ،ﺍﻟﺴﺎﻣﻊ ﻟﻨﺸﺎﻁ ﺗﻄﺮﻳﺔ.ﺑﻪ ﺍﺧﺘﺺ ﻭﳑﺎ
ﺍﳌﻮﺿﻊ ﻫﺬﺍ:ﺣﻘﻴﻖ ، ﺍﻟﺸﺄﻥ ﻋﻈﻴﻢ ﲟﻌﻠﻮﻡ ﺍﻟﻌﻠﻢ ﺗﻌﻠﻖ ،ﺍﻟﻌﻈﺎﻡ ﺍﻟﺼﻔﺎﺕ ﺗﻠﻚ ﻋﻠﻴﻪ ﻭﺃﺟﺮﻯ ،ﺑﺎﳊﻤﺪ ﺍﳊﻘﻴﻖ ﺫﻛﺮ ﳌﺎ ﺃﻧﻪ
ﻭﺍﻻﺳﺘﻌ ﺍﳋﻀﻮﻉ ﻭﻏﺎﻳﺔ ﺑﺎﻟﺜﻨﺎﺀﻓﻘﻴﻞ ،ﺍﻟﺼﻔﺎﺕ ﺑﺘﻠﻚ ﺍﳌﺘﻤﻴﺰ ﺍﳌﻌﻠﻮﻡ ﺫﻟﻚ ﻓﺨﻮﻃﺐ ،ﺍﳌﻬﻤﺎﺕ ﰲ ﺎﻧﺔ:ﻫﺬﻩ ﻣﻦ ﻳﺎ ﺇﻳﺎﻙ
ﺍﻟﺘﻤﻴﺰ ﻟﺬﻟﻚ ﻟﻪ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻥ ﻋﻠﻰ ﺃﺩﻝ ﺍﳋﻄﺎﺏ ﻟﻴﻜﻮﻥ ،ﻧﺴﺘﻌﻴﻨﻪ ﻭﻻ ﻏﲑﻙ ﻧﻌﺒﺪ ﻻ ،ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻌﺒﺎﺩﺓ ﳔﺺ ﺻﻔﺎﺗﻪ
ﺑﻪ ﺇﻻ ﺍﻟﻌﺒﺎﺩﺓ ﲢﻖ ﻻ ﺍﻟﺬﻱ.ﻗﻠﺖ ﻓﺈﻥ:ﺑﺎﻟﻌﺒﺎﺩﺓ ﺍﻻﺳﺘﻌﺎﻧﺔ ﻗﺮﻧﺖ ﱂ.ﻗﻠﺖ:ﻟﻴﺠﻤﻊﻭﺑﲔ ﻢﺭ ﺇﱃ ﺍﻟﻌﺒﺎﺩ ﺑﻪ ﻳﻘﺘﺮﺏ ﻣﺎ ﺑﲔ
ﺟﻬﺘﻪ ﻣﻦ ﺇﻟﻴﻪ ﻭﳛﺘﺎﺟﻮﻥ ﻳﻄﻠﺒﻮﻧﻪ ﻣﺎ.ﻗﻠﺖ ﻓﺈﻥ:ﻗﻠﺖ ،ﺍﻻﺳﺘﻌﺎﻧﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻗﺪﻣﺖ ﻓﻠﻢ:ﻗﺒﻞ ﺍﻟﻮﺳﻴﻠﺔ ﺗﻘﺪﱘ ﻷﻥ
ﺇﻟﻴﻬﺎ ﺍﻹﺟﺎﺑﺔ ﻟﻴﺴﺘﻮﺟﺒﻮﺍ ﺍﳊﺎﺟﺔ ﻃﻠﺐ.ﻗﻠﺖ ﻓﺈﻥ:ﺍﻻﺳﺘﻌﺎﻧﺔ ﺃﻃﻠﻘﺖ ﱂ.ﻗﻠﺖ:ﺃﻥ ﻭﺍﻷﺣﺴﻦ ،ﻓﻴﻪ ﻣﺴﺘﻌﺎﻥ ﻛﻞ ﻟﻴﺘﻨﺎﻭﻝ
ﺍﻻﺳﺘﻌﺎﻧ ﺗﺮﺍﺩﻗﻮﻟﻪ ﻭﻳﻜﻮﻥ ،ﺍﻟﻌﺒﺎﺩﺓ ﺃﺩﺍﺀ ﻋﻠﻰ ﻭﺑﺘﻮﻓﻴﻘﻪ ﺑﻪ ﺔ":ﺃﻫﺪﻧﺎ"ﻗﻴﻞ ﻛﺄﻧﻪ ،ﺍﳌﻌﻮﻧﺔ ﻣﻦ ﻟﻠﻤﻄﻠﻮﺏ ﹰﺎﺑﻴﺎﻧ:ﻛﻴﻒ
ﻓﻘﺎﻟﻮﺍ ،ﺃﻋﻴﻨﻜﻢ:ﺑﻌﺾ ﲝﺠﺔ ﺑﻌﻀﻪ ﻭﺃﺧﺬ ﺍﻟﻜﻼﻡ ﻟﺘﻼﺅﻡ ﺃﺣﺴﻦ ﻛﺎﻥ ﻭﺇﳕﺎ ،ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺼﺮﺍﻁ ﺍﻫﺪﻧﺎ.ﺍﺑﻦ ﻭﻗﺮﺃ
ﺣﺒﻴﺶ":ﻧﺴﺘﻌﲔ"ﺍﻟﻨﻮﻥ ﺑﻜﺴﺮ.
"ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺼﺮﺍﻁ ﺍﻫﺪﻧﺎ"ﻫﺪﻯ:ﻳﺘﻌ ﺃﻥ ﺃﺻﻠﻪﺗﻌﺎﱃ ﻛﻘﻮﻟﻪ ،ﺑﺈﱃ ﺃﻭ ﺑﺎﻟﻼﻡ ﺪﻯ":ﺃﻗﻮﻡ ﻫﻲ ﻟﻠﱵ ﻳﻬﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﺇﻥ
"ﻹﺳﺮﺍﺀ":ﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﺇﱃ ﻟﺘﻬﺪﻱ ﻭﺇﻧﻚ"ﺍﻟﺸﻮﺭﻯ:ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﰲ ﺍﺧﺘﺎﺭ ﻣﻌﺎﻣﻠﺔ ﻓﻌﻮﻣﻞ":ﻗﻮﻣﻪ ﻣﻮﺳﻰ ﻭﺍﺧﺘﺎﺭ"
ﺍﻷﻋﺮﺍﻑ:ﺍﳍﺪﺍﻳﺔ ﻃﻠﺐ ﻭﻣﻌﲎ-ﺗﻌﺎﱃ ﻛﻘﻮﻟﻪ ،ﺍﻹﻟﻄﺎﻑ ﲟﻨﺢ ﺍﳍﺪﻯ ﺯﻳﺎﺩﺓ ﻃﻠﺐ ﻣﻬﺘﺪﻭﻥ ﻭﻫﻢ":ﻭﺍﻟﺬﻳﻦﺍﻫﺘﺪﻭﺍ
ﻫﺪﻯ ﺯﺍﺩﻫﻢ"ﳏﻤﺪ":ﺳﺒﻠﻨﺎ ﻟﻨﻬﺪﻳﻨﻬﻢ ﻓﻴﻨﺎ ﺟﺎﻫﺪﻭﺍ ﻭﺍﻟﺬﻳﻦ"ﺍﻟﻌﻨﻜﺒﻮﺕ:،.ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ ﻭﺃﰊ ﻋﻠﻲ ﻭﻋﻦ:ﺍﻫﺪﻧﺎ
ﻋﺒﺪﺍﷲ ﻭﻗﺮﺃ ﺍﻟﺮﺗﺒﺔ ﰲ ﻳﺘﻔﺎﻭﺗﺎﻥ ﺇﳕﺎ ،ﻃﻠﺐ ﻣﻨﻬﻤﺎ ﻭﺍﺣﺪ ﻛﻞ ﻷﻥ ،ﻭﺍﺣﺪﺓ ﻭﺍﻟﺪﻋﺎﺀ ﺍﻷﻣﺮ ﻭﺻﻴﻐﺔ ،ﺛﺒﺘﻨﺎ:ﺃﺭﺷﺪﻧﺎ.
ﻷﻧ ،ﺍﺑﺘﻠﻌﻪ ﺇﺫﺍ ﺍﻟﺸﻲﺀ ﺳﺮﺍﻁ ﻣﻦ ،ﺍﳉﺎﺩﺓ ﺍﻟﺴﺮﺍﻁﲰﻲ ﻛﻤﺎ ،ﺳﻠﻜﻮﻩ ﺇﺫﺍ ﺍﻟﺴﺎﺑﻠﺔ ﻳﺴﺘﺮﻁ ﻪ:ﻳﻠﺘﻘﻤﻬﻢ ﻷﻧﻪ ،ﹰﺎﻟﻘﻤ.
ﻛﻘﻮﻟﻪ ،ﺍﻟﻄﺎﺀ ﻷﺟﻞ ﹰﺍﺻﺎﺩ ﺍﻟﺴﲔ ﻗﻠﺐ ﻣﻦ ﻭﺍﻟﺼﺮﺍﻁ:ﰲ ،ﻣﺼﻴﻄﺮ"ﻭﻗﺮﺉ ،ﺍﻟﺰﺍﻱ ﺻﻮﺕ ﺍﻟﺼﺎﺩ ﺗﺸﻢ ﻭﻗﺪ ،ﻣﺴﻴﻄﺮ
،ﻭﻛﺘﺐ ﻛﺘﺎﺏ ﳓﻮ ،ﹰﺎﺳﺮﻃ ﻭﳚﻤﻊ ،ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺜﺎﺑﺘﺔ ﻭﻫﻲ ﻗﺮﻳﺶ ﻟﻐﺔ ﻭﻫﻲ ،ﺍﻟﺼﺎﺩ ﺇﺧﻼﺹ ﻭﻓﺼﺎﺣﻬﻦ ،ﹰﺎﲨﻴﻌ ﻦ
ﻭﻳ ﻭﻳﺬﻛﺮﺍﻹﺳﻼﻡ ﻣﻠﺔ ﻭﻫﻮ ﺍﳊﻖ ﻃﺮﻳﻖ ﻭﺍﳌﺮﺍﺩ ،ﻭﺍﻟﺴﺒﻴﻞ ﻛﺎﻟﻄﺮﻳﻖ ﺆﻧﺚ.
"ﺍﻟﻀﺎﻟﲔ ﻭﻻ ﻋﻠﻴﻬﻢ ﺍﳌﻐﻀﻮﺏ ﻏﲑ ﻋﻠﻴﻬﻢ ﺃﻧﻌﻤﺖ ﺍﻟﺬﻳﻦ ﺻﺮﺍﻁ""ﻋﻠﻴﻬﻢ ﺃﻧﻌﻤﺖ ﺍﻟﺬﻳﻦ ﺻﺮﺍﻁ"ﺍﻟﺼﺮﺍﻁ ﻣﻦ ﺑﺪﻝ
ﻗﻴﻞ ﻛﺄﻧﻪ ،ﺍﻟﻌﺎﻣﻞ ﺗﻜﺮﻳﺮ ﺣﻜﻢ ﰲ ﻭﻫﻮ ،ﺍﳌﺴﺘﻘﻴﻢ:ﻛﻤﺎ ،ﻋﻠﻴﻬﻢ ﺃﻧﻌﻤﺖ ﺍﻟﺬﻳﻦ ﺻﺮﺍﻁ ﺍﻫﺪﻧﺎ ،ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺼﺮﺍﻁ ﺍﻫﺪﻧﺎ
ﻗﺎﻝ":ﻣﻨﻬﻢ ﺁﻣﻦ ﳌﻦ ﺍﺳﺘﻀﻌﻔﻮﺍ ﻟﻠﺬﻳﻦ"ﺍﻷﻋﺮﺍﻑ:ﻗﻠﺖ ﻓﺈﻥ:ﺍﻟﺒﺪﻝ ﻓﺎﺋﺪﺓ ﻣﺎ.ﻗﻴﻞ ﻭﻫﻼ:ﺃﻧﻌﻤﺖ ﺍﻟﺬﻳﻦ ﺻﺮﺍﻁ ﺍﻫﺪﻧﺎ
10. 10 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
ﻗﻠﺖ ،ﻋﻠﻴﻬﻢ:ﻭﺗﻔﺴﲑﻩ ﺑﻴﺎﻧﻪ ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﻄﺮﻳﻖ ﺑﺄﻥ ﻭﺍﻹﺷﻌﺎﺭ ،ﻭﺍﻟﺘﻜﺮﻳﺮ ﺍﻟﺘﺜﻨﻴﺔ ﻣﻦ ﻓﻴﻪ ﳌﺎ ﺍﻟﺘﻮﻛﻴﺪ ﻓﺎﺋﺪﺗﻪ:ﺻﺮﺍﻁ
ﺑﺎﻻﺳﺘﻘﺎﻣ ﺍﳌﺴﻠﻤﲔ ﻟﺼﺮﺍﻁ ﺷﻬﺎﺩﺓ ﺫﻟﻚ ﻟﻴﻜﻮﻥ ، ﺍﳌﺴﻠﻤﲔﺗﻘﻮﻝ ﻛﻤﺎ ،ﻭﺃﻛﺪﻩ ﻭﺟﻪ ﺃﺑﻠﻎ ﻋﻠﻰ ﺔ:ﺃﻛﺮﻡ ﻋﻠﻰ ﺃﺩﻟﻚ ﻫﻞ
ﻭﺃﻓﻀﻠﻬﻢ ﺍﻟﻨﺎﺱ.ﻗﻮﻟﻚ ﻣﻦ ﻭﺍﻟﻔﻀﻞ ﺑﺎﻟﻜﺮﻡ ﻭﺻﻔﻪ ﰲ ﺃﺑﻠﻎ ﺫﻟﻚ ﻓﻴﻜﻮﻥ ،ﻓﻼﻥ:ﺍﻷﻛﺮﻡ ﻓﻼﻥ ﻋﻠﻰ ﺃﺩﻟﻚ ﻫﻞ
ﹰﺎﻋﻠﻤ ﻓﺠﻌﻠﺘﻪ ﺍﻷﻓﻀﻞ ﻟﻸﻛﺮﻡ ﹰﺎﻭﺇﻳﻀﺎﺣ ﹰﺍﺗﻔﺴﲑ ﹰﺎﻓﻼﻧ ﻭﺃﻭﻗﻌﺖ ،ﹶﺎﺛﺎﻧﻴ ﹶﻼﻭﻣﻔﺼ ،ﹰﻻﺃﻭ ﹰﻼﳎﻤ ﺫﻛﺮﻩ ﺛﻨﻴﺖ ﻷﻧﻚ ،ﻭﺍﻷﻓﻀﻞ
ﺍﻟ ﰲﻗﻠﺖ ﻓﻜﺄﻧﻚ ،ﻭﺍﻟﻔﻀﻞ ﻜﺮﻡ:ﻓﻴﻪ ﻻﺟﺘﻤﺎﻋﻬﻤﺎ ﺍﳌﻌﲔ ﺍﳌﺸﺨﺺ ﻓﻬﻮ ،ﺑﻔﻼﻥ ﻓﻌﻠﻴﻪ ﻟﻠﺨﺼﻠﺘﲔ ﹰﺎﺟﺎﻣﻌ ﹰﻼﺭﺟ ﺃﺭﺍﺩ ﻣﻦ
ﻣﻨﺎﺯﻉ ﻭﻻ ﻣﺪﺍﻓﻊ ﻏﲑ.ﻋﻠﻴﻬﻢ ﺃﻧﻌﻤﺖ ﻭﺍﻟﺬﻳﻦ:ﻋﻠﻴﻪ ﻢِﻌﺃﻧ ﻣﻦ ،ﻷﻥ ﺇﻧﻌﺎﻡ ﻛﻞ ﻟﻴﺸﻤﻞ ﺍﻹﻧﻌﺎﻡ ﻭﺃﻃﻠﻖ ،ﺍﳌﺆﻣﻨﻮﻥ ﻫﻢ
ﻋﻠﻴﻪ ﻭﺍﺷﺘﻤﻠﺖ ﺃﺻﺎﺑﺘﻪ ﺇﻻ ﻧﻌﻤﺔ ﺗﺒﻖ ﱂ ﺍﻹﺳﻼﻡ ﺑﻨﻌﻤﺔ.ﻭﻋﻦﻋﺒﺎﺱ ﺍﺑﻦ:ﻭﻗﻴﻞ ،ﻳﻐﲑﻭﺍ ﺃﻥ ﻗﺒﻞ ﻣﻮﺳﻰ ﺃﺻﺤﺎﺏ ﻫﻢ:
ﺍﻷﻧﺒﻴﺎﺀ ﻫﻢ.ﻣﺴﻌﻮﺩ ﺍﺑﻦ ﻭﻗﺮﺃ":ﻋﻠﻴﻬﻢ ﺃﻧﻌﻤﺖ ﻣﻦ ﺻﺮﺍﻁ."
"ﻋﻠﻴﻬﻢ ﺍﳌﻐﻀﻮﺏ ﻏﲑ"ﻋﻠﻴﻬﻢ ﺍﳌﻨﻌﻢ ﺃﻥ ﻣﻌﲎ ﻋﻠﻰ ،ﻋﻠﻴﻬﻢ ﺃﻧﻌﻤﺖ ﺍﻟﺬﻳﻦ ﻣﻦ ﺑﺪﻝ:ﺍﷲ ﻏﻀﺐ ﻣﻦ ﺳﻠﻤﻮﺍ ﺍﻟﺬﻳﻦ ﻫﻢ
ﻭﻫﻲ ﺍﳌﻄﻠﻘﺔ ﺍﻟﻨﻌﻤﺔ ﺑﲔ ﲨﻌﻮﺍ ﻢﺃ ﻣﻌﲎ ﻋﻠﻰ ﺻﻔﺔ ﺃﻭ ،ﻭﺍﻟﻀﻼﻝﺍﷲ ﻏﻀﺐ ﻣﻦ ﺍﻟﺴﻼﻣﺔ ﻭﺑﲔ ،ﺍﻹﳝﺎﻥ ﻧﻌﻤﺔ
ﻭﺍﻟﻀﻼﻝ.ﻗﻠﺖ ﻓﺈﻥ:ﻗﻠﺖ ﺍﳌﻌﺎﺭﻑ ﺇﱃ ﺃﺿﻴﻒ ﻭﺇﻥ ﻳﺘﻌﺮﻑ ﻻ ﻭﻫﻮ ﻟﻠﻤﻌﺮﻓﺔ ﺻﻔﺔ ،ِﺮﻴﹶﻏ ﻳﻘﻊ ﺃﻥ ﺻﺢ ﻛﻴﻒ":ﺍﻟﺬﻳﻦ
ﻋﻠﻴﻬﻢ ﺃﻧﻌﻤﺖ"ﻛﻘﻮﻟﻪ ﻓﻴﻪ ﻻﺗﻮﻗﻴﺖ:
ﺒﻨﻲﺴﻴ ِﻡِﻴﺌﺍﻟﻠ ﻋﻠﻰ ﺭﻤَﺃ ﹶﺩﻘﹶﻟﻭ
ﻋﻠﻴﻬ ﺍﳌﻨﻌﻢ ﺧﻼﻑ ﻭﺍﻟﻀﺎﻟﲔ ﻋﻠﻴﻬﻢ ﺍﳌﻐﻀﻮﺏ ﻭﻷﻥﻭﻗﺮﺉ ،ﻳﻌﺘﺮﻑ ﺃﻥ ﻋﻠﻴﻪ ﻳﺄﰉ ﺍﻟﺬﻱ ﺎﻡﺍﻹ ﹰﺍﺇﺫ ﻏﲑ ﰲ ﻓﻠﻴﺲ ،ﻢ
،ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﻀﻤﲑ ﺍﳊﺎﻝ ﻭﺫﻭ ،ﻛﺜﲑ ﺍﺑﻦ ﻋﻦ ﻭﺭﻭﻳﺖ ،ﺍﳋﻄﺎﺏ ﺑﻦ ﻭﻋﻤﺮ ﹼﻪﻠﺍﻟ ﺭﺳﻮﻝ ﻗﺮﺍﺀﺓ ﻭﻫﻲ ﺍﳊﺎﻝ ﻋﻠﻰ ﺑﺎﻟﻨﺼﺐ
ﻭﺍﻟﻌﺎﻣﻞ.ﻋﻠﻴﻬﻢ ﺍﳌﻐﻀﻮﺏ ﻭﻗﻴﻞ ،ﺃﻧﻌﻤﺖ:ﻭﺟﻞ ﻋﺰ ﻟﻘﻮﻟﻪ ﺍﻟﻴﻬﻮﺩ ﻫﻢ":ﻋﻠﻴﻪ ﻭﻏﻀﺐ ﺍﷲ ﻟﻌﻨﻪ ﻣﻦ"ﺍﳌﺎﺋﺪﺓ:
ﻭﺍﻟﻀﺎﻟﻮﻥ:ﺗﻌﺎﱃ ﻟﻘﻮﻟﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻫﻢ":ﻗﺒﻞ ﻣﻦ ﺿﻠﻮﺍ ﻗﺪ"ﺍﳌﺎﺋﺪﺓ:ﺍﷲ ﻏﻀﺐ ﻣﻌﲎ ﻣﺎ ﻗﻠﺖ ﻓﺈﻥ.ﻗﻠﺖ:ﺇﺭﺍﺩﺓ ﻫﻮ
ﻣﻦ ﹼﻪﻠﺑﺎﻟ ﻧﻌﻮﺫ ﻳﺪﻩ ﲢﺖ ﻣﻦ ﻋﻠﻰ ﻏﻀﺐ ﺇﺫﺍ ﺍﳌﻠﻚ ﻳﻔﻌﻠﻪ ﻣﺎ ﻢ ﻳﻔﻌﻞ ﻭﺃﻥ ،ﻢ ﺍﻟﻌﻘﻮﺑﺔ ﻭﺇﻧﺰﺍﻝ ،ﺍﻟﻌﺼﺎﺓ ﻣﻦ ﺍﻻﻧﺘﻘﺎﻡ
ﻭﺭﲪﺘﻪ ﺭﺿﺎﻩ ﻭﻧﺴﺄﻟﻪ ،ﻏﻀﺒﻪ.ﻗﻠﺖ ﻓﺈﻥ:،ﻠﻴﻬﻢﻋ ﺑﲔ ﻓﺮﻕ ﺃﻱﻗﻠﺖ ،ﺍﻟﺜﺎﻧﻴﺔ ﻋﻠﻴﻬﻢ ﻭ ﺍﻷﻭﱃ:ﺍﻟﻨﺼﺐ ﳏﻠﻬﺎ ﺍﻷﻭﱃ
ﺍﻟﻔﺎﻋﻠﻴﺔ ﻋﻠﻰ ﺍﻟﺮﻓﻊ ﳏﻠﻬﺎ ﻭﺍﻟﺜﺎﻧﻴﺔ ،ﺍﳌﻔﻌﻮﻟﻴﺔ ﻋﻠﻰ.ﻗﻠﺖ ﻓﺈﻥ:ﻗﻠﺖ ﺍﻟﻀﺎﻟﲔ ﻭﻻ ﰲ ﻻ ﺩﺧﻠﺖ ﱂ:ﻣﻌﲎ ﻣﻦ ﻏﲑ ﰲ ﳌﺎ
ﻗﻴﻞ ﻛﺄﻧﻪ ،ﺍﻟﻨﻔﻲ:ﺍﻟﻀﺎﻟﲔ ﻭﻻ ﻋﻠﻴﻬﻢ ﺍﳌﻐﻀﻮﺏ ﻻ.ﻭﺗﻘﻮﻝ:ﺿﺎﺭﺏ ﻏﲑ ﹰﺍﺯﻳﺪ ﺃﻧﺎ.ﹰﺍﺯﻳﺪ ﺃﻧﺎ ﻗﻮﻟﻚ ﺍﻣﺘﻨﺎﻉ ﻣﻊﻣﺜﻞ
ﻗﺮﺁ ﻤﺎﺃ ﻋﻨﻬﻤﺎ ﹼﻪﻠﺍﻟ ﺭﺿﻲ ﻭﻋﻠﻲ ﻋﻤﺮ ﻭﻋﻦ ﺿﺎﺭﺏ ﻻ ﹰﺍﺯﻳﺪ ﺃﻧﺎ ﻗﻮﻟﻚ ﲟﱰﻟﺔ ﻷﻧﻪ ﺿﺎﺭﺏ:ﺍﻟﻀﺎﻟﲔ ﻭﻏﲑ.ﺃﻳﻮ ﻭﻗﺮﺃ
ﺍﻟﺴﺨﺘﻴﺎﱐ.ﻋﺒﻴﺪ ﺑﻦ ﻋﻤﺮﻭ ﻗﺮﺃ ﻛﻤﺎ ﺑﺎﳍﻤﺰﺓ ﺍﻟﻀﺎﻟﲔ ﻭﻻ:ﺍﻟﺴﺎﻛﻨﲔ ﺍﻟﺘﻘﺎﺀ ﻣﻦ ﺍﳍﺮﺏ ﰲ ﺟﺪ ﻣﻦ ﻟﻐﺔ ﻭﻫﺬﻩ ﺟﺄﻥ ﻭﻻ.
ﻗﻮﳍﻢ ﻣﻦ ﺯﻳﺪ ﺃﺑﻮ ﺣﻜﺎﻩ ﻣﺎ ﻭﻣﻨﻬﺎ:ﻭﺩﺃﺑﺔ ،ﺷﺄﺑﺔ.ﺁﻣﲔ:،ﺭﻭﻳﺪ ﺃﻥ ﻛﻤﺎ ،ﺍﺳﺘﺠﺐ ﻫﻮ ﺍﻟﲏ ﺍﻟﻔﻌﻞ ﺑﻪ ﲰﻲ ﺻﻮﺕ
ﻭﺃﻗﺒﻞ ،ﻭﺃﺳﺮﻉ ،ﺃﻣﻬﻞ ﻫﻲ ﺍﻟﱵ ﺍﻷﻓﻌﺎﻝ ﺎ ﲰﻴﺖ ﺃﺻﻮﺍﺕ ﻭﻫﻠﻢ ،ﻭﺣﻴﻬﻞ.ﻋﺒﺎﺱ ﺍﺑﻦ ﻭﻋﻦ":ﻋﻦ ﺍﷲ ﺭﺳﻮﻝ ﺳﺄﻟﺖ
ﻓﻘﺎﻝ ﺁﻣﲔ ﻣﻌﲎ:ﻟﻐﺘﺎﻥ ﻭﻓﻴﻪ ﺍﻓﻌﻞ:ﻭﻗﺼﺮﻫﺎ ،ﺃﻟﻔﻪ ﻣﺪ."ﻗﺎﻝ":ﺎﻨِﻴﻣﺁ ﹶﻝﻗﺎ ﹰﺍﻋﺒﺪ ﺍﷲ ﻢﺣﻳﺮﻭ"ﻭﻗﺎﻝ":ﹶﻓ ﲔِﻣﹶﺃﻣﺎ ﺍﷲ ﺩﺍﺰ
َﹰﺍﺑﻌﺪ ﺎﻨﻨﻴﺑ"ﺍﻟﻨﱯ ﻭﻋﻦ":!ﺍﻟﻜﺘﺎﺏ ﻓﺎﲢﺔ ﻗﺮﺍﺀﺓ ﻣﻦ ﻓﺮﺍﻏﻲ ﻋﻨﺪ ﺁﻣﲔ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﺟﱪﻳﻞ ﻟﻘﻨﲏ"ﻭﻗﺎﻝ:ﻋﻠﻰ ﻛﺎﳋﺘﻢ ﺇﻧﻪ
ﺍﳊﺴﻦ ﻭﻋﻦ ،ﺍﳌﺼﺎﺣﻒ ﰲ ﻳﺜﺒﺖ ﱂ ﺃﻧﻪ ﺑﺪﻟﻴﻞ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻭﻟﻴﺲ ﺍﻟﻜﺘﺎﺏ:ﺍﻟﺪﺍﻋﻲ ﻷﻧﻪ ﺍﻹﻣﺎﻡ ﻳﻘﻮﳍﺎ ﻻ.ﺣﻨﻴﻔﺔ ﺃﰊ ﻭﻋﻦ
11. 11 ﺍﻟﻜﺸﺎﻑ-ﺍﻟﺰﳐﺸﺮﻱ
ﻭﺍﳌ ،ﻣﺜﻠﻪ ﹼﻪﻠﺍﻟ ﺭﲪﻪﳜﻔﻴﻬﺎ ﺃﻧﻪ ﺃﺻﺤﺎﺑﻪ ﻭﻋﻦ ﻋﻨﻪ ﺸﻬﻮﺭ.ﻋﻨﺪ ﺍﷲ ﺭﺳﻮﻝ ﻋﻦ ﻭﺃﻧﺲ ﻣﻐﻔﻞ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺍﻹﺧﻔﺎﺀ ﻭﺭﻭﻯ
ﺎ ﳚﻬﺮ ﺍﻟﺸﺎﻓﻌﻲ.ﺣﺠﺮ ﺑﻦ ﻭﺍﺋﻞ ﻭﻋﻦ:ﻗﺮﺃ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻨﱯ ﺃﻥ:ﺻﻮﺗﻪ ﺎ ﻭﺭﻓﻊ ﺁﻣﲔ ﻗﺎﻝ ،ﺍﻟﻀﺂﻟﲔ ﻭﻻ.ﺭﺳﻮﻝ ﻭﻋﻦ
ﻛﻌﺐ ﺑﻦ ﻷﰊ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﺍﷲ":ﺍﻟﺘ ﰲ ﻳﱰﻝ ﱂ ﺑﺴﻮﺭﺓ ﺃﺧﱪﻙ ﺃﻻﻣﺜﻠﻬﺎ ﻭﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﳒﻴﻞ ﻮﺭﺍﺓ.ﻗﻠﺖ:ﻳﺎ ﺑﻠﻰ
ﻗﺎﻝ ﻭﺳﻠﻢ ﻋﻠﻴﻪ ﺍﷲ ﺻﻠﻰ ﹼﻪﻠﺍﻟ ﺭﺳﻮﻝ:ﺃﻭﺗﻴﺘﻪ ﺍﻟﺬﻱ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﻘﺮﺁﻥ ﺍﳌﺜﺎﱐ ﺍﻟﺴﺒﻊ ﺎﺇ ﺍﻟﻜﺘﺎﺏ ﻓﺎﲢﺔ"ﺑﻦ ﺣﺬﻳﻔﺔ ﻭﻋﻦ
ﻗﺎﻝ ﺍﻟﻨﱯ ﺃﻥ ﺍﻟﻴﻤﺎﻥ":ﺍﻟﻜﺘﺎﺏ ﰲ ﻢﺻﺒﻴﺎ ﻣﻦ ﺻﱯ ﻓﻴﻘﺮﺃ ﹰﺎﻣﻘﻀﻴ ﹶﺎﺣﺘﻤ ﺍﻟﻌﺬﺍﺏ ﻋﻠﻴﻬﻢ ﺍﷲ ﻟﻴﺒﻌﺚ ﺍﻟﻘﻮﻡ ﺇﻥ"ﷲ ﺍﳊﻤﺪ
ﺍﻟﻌﺎﳌﲔ ﺭﺏ"ﺳﻨﺔ ﺃﺭﺑﻌﲔ ﺍﻟﻌﺬﺍﺏ ﺑﺬﻟﻚ ﻋﻨﻬﻢ ﻓﲑﻓﻊ ﺗﻌﺎﱃ ﺍﷲ ﻓﻴﺴﻤﻌﻪ.
ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ
ﺁﻳﺔ ﻭﲦﺎﻧﻮﻥ ﻭﺳﺖ ﻣﺎﺋﺘﺎﻥ ﻭﻫﻲ ،ﻣﺪﻧﻴﺔ
ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﷲ ﺑﺴﻢ
ﺍﻟﱵ ﺍﳌﺒﺴﻮﻃﺔ ﺍﳊﺮﻭﻑ ﺎﻣﺴﻤﻴﺎ ،ﺃﲰﺎﺀ ﺎ ﻳﺘﻬﺠﻰ ﺍﻟﱵ ﺍﻷﻟﻔﺎﻅ ﺃﻥ ﹶﻋﻠﻢﺍ ﺁﱂ
ﻓﻘﻮﻟﻚ ،ﺍﻟﻜﻠﻢ ﺭﻛﺒﺖ ﻣﻨﻬﺎ-ﺿﻪ ﺑﻪ ﲰﻲ ﺍﺳﻢ ﺿﺎﺩﻭﻛﻔﻠﻚ ،ﺠﻴﺘﻪ ﺇﺫﺍ ﺿﺮﺏ ﻣﻦ:ﺑﺎ ،ﺭﺍ:ﻟﻘﻮﻟﻚ ﺍﲰﺎﻥ:،ﺑﻪ ،ﺭﻩ
ﻭﺍﻷﺳﺎﻣﻲ ﻭﺣﺪﺍﻥ ﺣﺮﻭﻑ ﻭﻫﻲ ﻛﺄﺳﺎﻣﻴﻬﺎ ﹰﺎﺃﻟﻔﺎﻇ ﻛﺎﻧﺖ ﳌﺎ ﺍﳌﺴﻤﻴﺎﺕ ﺃﻥ ﻭﻫﻲ ،ﻟﻄﻴﻔﺔ ﺍﻟﺘﺴﻤﻴﺔ ﻫﺬﻩ ﰲ ﺭﻭﻋﻴﺖ ﻭﻗﺪ
ﺍﳌﺴ ﻭﺟﻌﻠﻮﺍ ،ﻳﻐﻔﻠﻮﻫﺎ ﻓﻠﻢ ﺍﳌﺴﻤﻰ ﻋﻠﻰ ﺍﻟﺘﺴﻤﻴﺔ ﰲ ﻳﺪﻟﻮﺍ ﺃﻥ ﺇﱃ ﻃﺮﻳﻖ ﳍﻢ ﺍﲡﻪ ،ﺍﻟﺜﻼﺛﺔ ﺇﱃ ﻣﺮﺗﻖ ﺣﺮﻭﻓﻬﺎ ﻋﺪﺩﻤﻰ
ﹰﺎﺳﺎﻛﻨ ﺇﻻ ﻳﻜﻮﻥ ﻻ ﻷﻧﻪ ﻣﺴﻤﺎﻫﺎﺓ ﻣﻜﺎﻥ ﺍﳍﻤﺰﺓ ﺍﺳﺘﻌﺎﺭﻭﺍ ﻢﻓﺈ ﺍﻷﻟﻒ ﺇﻻ ،ﺗﺮﻯ ﻛﻤﺎ ﻣﻨﻬﺎ ﺍﺳﻢ ﻛﻞ ﺻﺪﺭ.ﻭﳑﺎ
ﺍﳌﻌﲎ ﻋﻠﻰ ﺩﻻﻟﺔ ﺍﻟﻠﻔﻆ ﺇﻳﺪﺍﻉ ﰲ ﻳﻀﺎﻫﻴﻬﺎ:ﺃﻥ ﺍﻟﻌﻮﺍﻣﻞ ﺗﻠﻬﺎ ﱂ ﻣﺎ ﻭﺣﻜﻤﻬﺎ ﺓ ﻭﺍﻟﺒﺴﻤﻠﺔ ،ﻭﺍﳊﻴﻌﻠﺔ ،ﻭﺍﳊﻮﻗﻠﺔ ،ﺍﻟﺘﻬﻠﻴﻞ
ﻓ ،ﺍﻷﻋﺪﺍﺩ ﻛﺄﲰﺎﺀ ﻣﻮﻗﻮﻓﺔ ﺍﻷﻋﺠﺎﺯ ﺳﺎﻛﻨﺔ ﺗﻜﻮﻥﻴﻘﺎﻝ:ﻳﻘﺎﻝ ﻛﻤﺎ ،ﻣﻴﻢ ﻻﻡ ﺃﻟﻒ:ﺍﻟﻌﻮﺍﻣﻞ ﻭﻟﻴﺘﻬﺎ ﻓﺈﺫﺍ ﺛﻼﺛﺔ ﺍﺛﻨﺎﻥ ﻭﺍﺣﺪ
ﺍﻹﻋﺮﺍﺏ ﺃﺩﺭﻛﻬﺎ.ﺗﻘﻮﻝ:،ﻓﺤﺴﺐ ﺫﺍﺗﻪ ﺗﺄﺩﻳﺔ ﺇﱃ ﻋﻤﺪﺕ ﺍﺳﻢ ﻛﻞ ﻭﻫﻜﺬﺍ ﺃﻟﻒ ﺇﱃ ﻭﻧﻈﺮﺕ ،ﹰﺎﺃﻟﻔ ﻭﻛﺘﺒﺖ ،ﺃﻟﻒ ﻫﺬﻩ
ﻣﻮﻗﻮﻓﺎ ﺑﻪ ﺗﻠﻔﻆ ﺃﻥ ﻓﺤﻘﻚ ،ﺎﺗﺄﺛﲑﺍ ﻣﻦ ﺷﻲﺀ ﺍﻟﻌﻮﺍﻣﻞ ﺑﺪﺧﻮﻝ ﻓﻴﻪ ﳛﺪﺙ ﺃﻥ ﻗﺒﻞ.ﺃﺭﺩﺕ ﺇﺫﺍ ﺃﻧﻚ ﺗﺮﻯ ﺃﻻﺗﻠﻘﻰ ﺃﻥ
ﺍﻹﻋﺮﺍﺏ ﲰﺔ ﻣﻦ ﹶﻻﺃﻏﻔﺎ ﺗﻠﻘﻴﻬﺎ ﻭﻛﻴﻒ ﺗﺼﻨﻊ ﻛﻴﻒ ،ﺎﺣﺴﺒﺎ ﻟﲑﻓﻊ ﳐﺘﻠﻔﺔ ﺃﺟﻨﺎﺳﺄ ﺍﳊﺎﺳﺐ ﻋﻠﻰ.ﻓﺘﻘﻮﻝ:،ﻏﻼﻡ ،ﺩﺍﺭ
ﺑﺴﺎﻁ ،ﺛﻮﺏ ،ﺟﺎﺭﻳﺔ.ﹰﺎﺷﻄﻄ ﺭﻛﺒﺖ ﺃﻋﺮﺑﺖ ﻭﻟﻮ.ﻗﻠﺖ ﻓﺈﻥ:ﺑﺎﻻﲰﻴﺔ ﺍﻷﻟﻔﺎﻅ ﳍﺬﻩ ﻗﻀﻴﺖ ﱂ.ﺎﺃ ﺯﻋﻤﺖ ﻭﻫﻼ
ﺍﳌﺘﻘﺪﻣﲔ ﻋﺒﺎﺭﺍﺕ ﰲ ﻭﻗﻊ ﻛﻤﺎ ﺣﺮﻭﻑ.ﻗﻠﺖ:ﺍﺳﺘﻮﺿﺤﺖ ﻗﺪﻗﻮﳍﻢ ﺃﻥ ﻓﻌﻠﻤﺖ ،ﺣﺮﻭﻑ ﻏﲑ ﺃﲰﺎﺀ ﺎﺃ ﺍﻟﻨﲑ ﺑﺎﻟﱪﻫﺎﻥ
ﺍﲰﻴﺘﻬﺎ ﰲ ﺇﺷﻜﺎﻝ ﻳﻘﺪﺡ ﻻ ﺍﻟﱵ ﺍﻷﲰﺎﺀ ﻣﻦ ﻛﺜﲑ ﺗﺴﻤﻴﺔ ﰲ ﻣﺘﺴﺎﳏﲔ ﻭﺟﺪﻧﺎﻫﻢ ﻭﻗﺪ ،ﺍﻟﺘﺴﺎﻣﺢ ﺇﱃ ﻳﺼﺮﻑ ﺑﺄﻥ ﺧﻠﻴﻖ
ﻗﻮﻟﻚ ﺃﻥ ﻭﺫﻟﻚ ،ﺍﻟﻜﻠﻤﺔ ﻣﻌﲎ ﰲ ﺍﳊﺮﻑ ﻣﺴﺘﻌﻤﻠﲔ ،ﺑﺎﳊﺮﻭﻑ ﻭﻏﲑﻫﺎ ﻛﺎﻟﻈﺮﻭﻑ:ﺣﺮﻭﻑ ﺃﻭﺳﻂ ﻋﻠﻰ ﺩﻻﻟﺘﻪ ﺃﻟﻒ
ﻭﻗﺎ ،ﻗﺎﻝﺍﻟﺪﻻﻟﺘﲔ ﺑﲔ ﺍﻟﺘﺴﻤﻴﺔ ﺇﱃ ﻳﺮﺟﻊ ﻓﻴﻤﺎ ﻓﻀﻞ ﻻ ،ﺍﳌﺨﺼﻮﺹ ﺍﳊﻴﻮﺍﻥ ﻋﻠﻰ ﻓﺮﺱ ﺩﻻﻟﺔ ﻡ.ﺍﳊﺮﻑ ﺃﻥ ﺗﺮﻯ ﺃﻻ:
ﻛﻘﻮﻟﻚ ﺑﺎﻹﻣﺎﻟﺔ ﻓﻴﻬﺎ ﻣﺘﺼﺮﻑ ﺎﻭﻷ ﻧﻔﺴﻪ ﰲ ﻣﻌﲎ ﻋﻠﻰ ﺩﺍﻝ ﺗﺮﻯ ﻛﻤﺎ ﻭﻫﺬﺍ ،ﻏﲑﻩ ﰲ ﻣﻌﲎ ﻋﻠﻰ ﺩﻝ ﻣﺎ:ﺗﺎ ،ﺑﺎ.
ﻛﻘﻮﻟﻚ ﻭﺑﺎﻟﺘﻔﺨﻴﻢ:ﻫﺎ ،ﻳﺎ.ﻭﺍﻟﺘﺼﻐﲑ ﻭﺍﳉﻤﻊ ،ﻭﺍﻟﺘﻨﻜﲑ ،ﻭﺑﺎﻟﺘﻌﺮﻳﻒﻣﺎ ﻭﲨﻴﻊ ،ﻭﺍﻹﺿﺎﻓﺔ ،ﻭﺍﻹﺳﻨﺎﺩ ،ﻭﺍﻟﻮﺻﻒ ،
ﺍﳌﺘﺼﺮﻓﺔ ﻟﻸﲰﺎﺀ.ﺫﻟﻚ ﰲ ﻧﺺ ﻋﻠﻰ ﺍﳋﻠﻴﻞ ﺟﺎﻧﺐ ﻣﻦ ﻋﺜﺮﺕ ﺇﱐ ﰒ.ﺳﻴﺒﻮﻳﻪ ﻗﺎﻝ:ﺃﺻﺤﺎﺑﻪ ﻭﺳﺄﻝ ﹶﺎﻳﻮﻣ ﺍﳋﻠﻴﻞ ﻗﺎﻝ: