لا ياتون بمثله
- 2. )2(
ﻣﻘﺪﻣﺔ
ﻋﻠﻰ ﻇﻬﺮ ،ﺍﻟﺰﻣﻦ ﻣﻦ ﻓﺘﺮﺓ ﻣﻨﺬ))ﺍﻹﻧﺘﺮﻧﺖ((،ﺑﺎﻹﺳـﻼﻡ ﻳﺪﻳﻦ ﻻ ﻋﺮﰉ ﺗﺄﻟﻴﻒ ﻣﻦ ﻣﺴﺠﻮﻉ ﻛﻼﻡ
ﺍﻟ ﻳﻘﻠﺪ ﺃﻥ ﻓﻴﻪ ﳛﺎﻭﻝ ،ﺃﻣﺮﻳﻜﺎ ﰱ ﻳﻌﻴﺶﻣـﺴﺠﻮﻋﺔ ﻋﺒـﺎﺭﺍﺕ ﺇﱃ ﺍﻟﻜﻼﻡ ﺗﻘﺴﻴﻢ ﺣﻴﺚ ﻣﻦ ،ﺍﻟﻘﺮﺁﱏ ﻨﺴﻖ
ﻭﺍﻭﻯ ﺃﻭ ﻳﺎﺋﻰ ﲟﺪ ﻣﺴﺒﻮﻗﺔ ﺍﻟﻨﻮﻥ ﺃﻭ ﺍﳌﻴﻢ ﲝﺮﻑ ﺗﻨﺘﻬﻰ0،ﺍﻷﻭﺍﺋﻞ ﺗﺴﺘﻄﻌﻪ ﱂ ﲟﺎ ﺃﺗﻰ ﻗﺪ ﺃﻧﻪ ﺍﳌﺴﻜﲔ ﻭﻇﻦ
ﺍﻟﺸﺎﻋﺮ ﻗﺎﻝ ﻛﻤﺎ:
ﺍﻷﻭﺍﺋﻞ ﺗﺴﺘﻄﻌﻪ ﱂ ﲟﺎ ﻵﺕ ﺯﻣﺎﻧﻪ ﺍﻷﺧﲑﺓ ﻛﻨﺖ ﻭﺇﻥ ﻭﺇﱏ)1(
ﺑﻌﻤﻠﻪ ﺃﻧﻪ ﻇﻦ ﻛﻤﺎﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﺣﲔ ﻭﺍﳉﻦ ﺍﻹﻧﺲ ﺑﻪ ﺍﷲ ﲢﺪﻯ ﺍﻟﺬﻯ ﺍﻟﺘﺤﺪﻯ ﺃﺑﻄﻞ ﻗﺪ ﻫﺬﺍ):ﻗﻞ
ﻟـﺒﻌﺾ ﺑﻌـﻀﻬﻢ ﻛـﺎﻥ ﻭﻟـﻮ ﲟﺜﻠﻪ ﻳﺄﺗﻮﻥ ﻻ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﲟﺜﻞ ﻳﺄﺗﻮﺍ ﺃﻥ ﻋﻠﻰ ﻭﺍﳉﻦ ﺍﻹﻧﺲ ﺍﺟﺘﻤﻌﺖ ﻟﺌﻦ
ﹰﺍﻇﻬﲑ()2(
0ﻳﻘﻮﻝ ﻭﻛﺄﻧﻪ:ﳝﺜﻠﻪ ﺃﺗﻴﺖ ﻗﺪ ﻫﺎﺃﻧﺬﺍ!ﺍﻹﻋﺠـﺎﺯ ﺩﻋـﻮﻯ ﻭﺃﺑﻄﻠﺖ ،ﺍﻟﺘﺤﺪﻯ ﺃﺑﻄﻠﺖ ﻓﻘﺪ ﹰﺍﻭﺇﺫ
ﺍﻟﺬ ﺍﻟﻘﺮﺁﱏﳏﻤﺪ ﺭﺳﺎﻟﺔ ﻋﻠﻴﻪ ﻗﺎﻣﺖ ﻯ00ﻗـﺎﻡ ﺑﺸﺮﻳﺔ ﺻﻨﺎﻋﺔ ﻫﻮ ﺇﳕﺎ ،ﺍﷲ ﻋﻨﺪ ﻣﻦ ﻟﻴﺲ ﻓﺎﻹﺳﻼﻡ ﹰﺍﻭﺇﺫ
ﳏﻤﺪ ﺎ!
ﻣﺜـﻞ ﺑﺴﺠﻌﺎﺕ ﻭﺃﺗﻰ ،ﻗﺒﻞ ﻣﻦ ﺍﻟﻌﻤﻞ ﻫﺬﺍ ﲟﺜﻞ ﻗﺎﻡ ﻗﺪ ﺍﻟﻜﺬﺍﺏ ﻣﺴﻴﻠﻤﺔ ﺃﻥ ﻳﻌﻠﻢ ﱂ ﺍﳌﺴﻜﲔ ﻭﻟﻌﻞ
ﺍﻟﻘﺮﺁﻥ ﻣﺜﻞ ﺎﺇ ﻗﺎﻝ ﺳﺠﻌﺎﺗﻪ0ﺍﻹ ﻳﺘﺤﺪﻯ ﺍﻟﻘﺮﺁﻥ ﻭﺑﻘﻰ ،ﻣﺴﻴﻠﻤﺔ ﺳﺠﻌﺎﺕ ﻭﺑﻄﻠﺖ ﺍﻟﺰﻣﻦ ﻭﻣﺮﻭﺍﳉﻦ ﻧﺲ
ﻋﻠﻴﻬﺎ ﻭﻣﻦ ﺍﻷﺭﺽ ﺍﷲ ﻳﺮﺙ ﺃﻥ ﺇﱃ0
ﺍﳌﺘﺄﻣﺮﻙ ﻣﺴﻴﻠﻤﺔ ﺎ ﻗﺎﻡ ﺍﻟﱴ ﺍﻟﺴﺎﺫﺟﺔ ﺍﻷﺿﺤﻮﻛﺔ ﻫﺬﻩ ﻭﻟﻜﻦ-ﻛـﺴﻠﻔﻪ ﺍﻟﻨﺒـﻮﺓ ﺎ ﻳﺪﻉ ﱂ ﻭﺇﻥ
ﺍﳉﺎﻫﻠﻰ-ﺳـﺎﺑﻖ ﻛﺘـﺎﺏ ﰱ ﺇﻟﻴـﻪ ﺃﺷـﺮﺕ ﻗـﺪ ﻛﻨـﺖ ﻣﻮﺿـﻮﻉ ﰱ ﺍﻟﻜﺘﺎﺑﺔ ﺃﻋﺎﻭﺩ ﺃﻥ ﺇﱃ ﺣﻔﺰﺗﲎ
ﺑﻌﻨﻮﺍﻥ))ﻗﺮﺁﻧﻴﺔ ﺩﺭﺍﺳﺎﺕ((ﻟﻠ ﺍﻟﺸﺎﻣﻞ ﺍﻹﻋﺠﺎﺯ ﻣﻮﺿﻮﻉ ﻭﻫﻮ ،،ﺍﻟﺒﻴـﺎﱏ ﺍﻹﻋﺠﺎﺯ ﰱ ﻳﻨﺤﺼﺮ ﻻ ﺍﻟﺬﻯ ﻘﺮﺁﻥ
ﺇﺩﺭﺍﻛﻬﺎ ﻳﺼﻌﺐ ﻻ ﻷﺳﺒﺎﺏ ،ﺍﻷﻗﺪﻣﲔ ﻛﺘﺎﺑﺎﺕ ﰱ ﺍﻷﻛﱪ ﺍﻻﻫﺘﻤﺎﻡ ﺇﻟﻴﻪ ﺗﻮﺟﻪ ﺍﻟﺬﻯ0
ﺍﻟﺬﻯ ﺍﳊﺪ ﺇﱃ ﺑﻔﺼﺎﺣﺘﻬﻢ ﻳﻌﺘﺰﻭﻥ ﻭﻛﺎﻧﻮﺍ ،ﻧﺎﺩﺭﺓ ﻓﺼﺎﺣﺔ ﺃﻭﱃ ﻗﻮﻣﺎ ﺟﺎﻫﻠﻴﺘﻬﻢ ﰱ ﺍﻟﻌﺮﺏ ﻛﺎﻥ ﻟﻘﺪ
ﻟﻔﻈﺔ ﺑﻠﻐﺘﻬﻢ ﺍﻟﻨﺎﻃﻘﲔ ﻏﲑ ﻋﻠﻰ ﺃﻃﻠﻘﻮﺍ))ﺍﻟﻌﺠﻢ((ﺑ ﻭﻭﺻﻔﻮﻫﻢـ))ﺍﻟﻌﺠﻤﺔ((ﺇﱃ ﻭﺍﺿـﺤﺔ ﺇﺷﺎﺭﺓ ﻭﻓﻴﻬﺎ ،
1
ﺍﳌﻌﺮﻯ ﺍﻟﻌﻼﺀ ﻷﰉ ﺍﻟﺒﻴﺖ0
2
ﺍﻹﺳﺮﺍﺀ ﺳﻮﺭﺓ:88
- 3. )3(
ﺍﻟﻔﺼﻴﺤﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻜﻼﻡ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻻ ﻢﻷ ﺇﻻ ﻟﺴﺒﺐ ﻻ ﻢﺩﻭ ﻢﻳﻌﺪﻭ ﻢﺃ-ﻫﻢ ﻟﻐﺘﻬﻢ-ﻳﺘﻤﻴـﺰﻭﻥ ﺍﻟﱴ
ﺎ!
ﻟﻴﺴﺘﻴﻘﻨﻮﺍ ،ﺍﻟﺒﺸﺮﻳﺔ ﻢﻗﺪﺭﺍ ﺗﻔﻮﻕ ﲟﻌﺠﺰﺓ ﺍﳌﻨﻜﺮﻳﻦ ﺗﺘﺤﺪﻯ ﺎﺃ ﺍﻟﺴﻤﺎﻭﻳﺔ ﺍﻟﺮﺳﺎﻻﺕ ﺩﻳﺪﻥ ﻛﺎﻥ ﻭﺇﺫ
ﻇ ﺟﺤﺪﻭﻫﺎ ﻭﻟﻮ ،ﺍﷲ ﻋﻨﺪ ﻣﻦ ﺎﺃﺁﻝ ﻣﻮﻗـﻒ ﻋﻦ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ ﻛﻤﺎ ﻭﺍﻟﻌﻨﺎﺩ ﺍﻟﻜﻔﺮ ﰱ ﺇﻣﻌﺎﻧﺎ ،ﺎﻫﺮﺍ
ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻣﻮﺳﻰ ﻣﻌﺠﺰﺍﺕ ﻣﻦ ﻓﺮﻋﻮﻥ) :ﹰﺍﻭﻋﻠﻮ ﹰﺎﻇﻠﻤ ﺃﻧﻔﺴﻬﻢ ﻭﺍﺳﺘﻴﻘﻨﺘﻬﺎ ﺎ ﻭﺟﺤﺪﻭﺍ()1(
0
ﻭﻋـﺪﻭﻩ ﻓﻴـﻪ ﺑﺮﻋﻮﺍ ﻓﻴﻤﺎ ﻗﻮﻡ ﻛﻞ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﲢﺪﻯ ﻓﻘﺪ ،ﺍﻟﺮﺳﺎﻻﺕ ﺩﻳﺪﻥ ﻫﺬﺍ ﻛﺎﻥ ﺇﺫ
ﻓﺨﺮﻫﻢ ﻣﻮﺿﻊ0ﻓﺮﻋﻮﻥ ﻗﻮﻡ ﻓﺘﺤﺪﻯﻳـﺴﺘﺨﺪﻣﻮﻧﻪ ﻭﻛﺎﻧﻮﺍ ،ﻓﻴﻪ ﺑﺎﺭﻋﲔ ﻛﺎﻧﻮﺍ ﺍﻟﺬﻯ ﺍﻟﺴﺤﺮ ﺗﻔﻮﻕ ﺑﺂﻳﺎﺕ
ﺑﺮﺍﻋﺘـﻬﻢ ﺗﻔﻮﻕ ﺑﺂﻳﺎﺕ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻋﻴﺴﻰ ﻗﻮﻡ ﻭﲢﺪﻯ ﺍﷲ ﻣﻦ ﺑﺪﻻ ﺍﻟﻔﺮﻋﻮﻥ ﻭﺗﺄﻟﻴﻪ ،ﻢﺭ ﻋﻦ ﺍﻟﻨﺎﺱ ﻟﻔﺘﻨﺔ
،ﺍﳌﻮﺗﻰ ﻭﺇﺣﻴﺎﺀ ،ﺍﻟﻄﲔ ﰱ ﺍﳊﻴﺎﺓ ﻧﻔﺦ ﻋﻠﻰ ﺍﻟﻘﺪﺭﺓ ﻓﺄﻋﻄﺎﻩ ﺑﺈﺗﻘﺎﻧﻪ؛ ﻭﻳﻌﺘﺰﻭﻥ ﳝﺎﺭﺳﻮﻧﻪ ﻛﺎﻧﻮﺍ ﺍﻟﺬﻯ ﺍﻟﻄﺐ ﰱ
ﻭﺇﺑﺮﺍﺍﷲ ﻋﻨﺪ ﻣﻦ ﺃﻧﻪ ﻟﻴﺴﺘﻴﻘﻨﻮﺍ ،ﻭﺍﻷﺑﺮﺹ ﺍﻷﻛﻤﺔ ﺀ:
))ﺍﻟﻄـﲑ ﻛﻬﻴﺌﺔ ﺍﻟﻄﲔ ﻣﻦ ﻟﻜﻢ ﺃﺧﻠﻖ ﺃﱏ ﺭﺑﻜﻢ ﻣﻦ ﺑﺂﻳﺔ ﺟﺌﺘﻜﻢ ﻗﺪ ﺃﱏ ﺇﺳﺮﺍﺋﻴﻞ ﺑﲎ ﺇﱃ ﹰﻻﻭﺭﺳﻮ
ﻭﻣـﺎ ﺗﺄﻛﻠﻮﻥ ﲟﺎ ﻭﺃﻧﺒﺌﻜﻢ ﺍﷲ ﺑﺈﺫﻥ ﺍﳌﻮﺗﻰ ﻭﺃﺣﲕ ﻭﺍﻷﺑﺮﺹ ﺍﻷﻛﻤﻪ ﻭﺃﺑﺮﺉ ﺍﷲ ﺑﺈﺫﻥ ﹰﺍﻃﲑ ﻓﻴﻜﻮﻥ ﻓﻴﻪ ﻓﺄﻧﻔﺦ
ﺫﻟﻚ ﰱ ﺇﻥ ﺑﻴﻮﺗﻜﻢ ﰱ ﺗﺪﺧﺮﻭﻥﻣﺆﻣﻨﲔ ﻛﻨﺘﻢ ﺇﻥ ﻟﻜﻢ ﻵﻳﺔ(()2(
0
ﺍﳋﺎﰎ ﺍﻟﺮﺳﻮﻝ ﺍﷲ ﺑﻌﺚ ﻓﻠﻤﺎـﺎ ﻳﺘﺤـﺪﻯ ﺍﻟﱴ ﺍﻵﻳﺔ ﺗﻜﻮﻥ ﺃﻥ ﺍﳌﻨﺎﺳﺐ ﻣﻦ ﻛﺎﻥ ،ﺍﻟﻌﺮﺏ ﰱ
ﹰﺍﻇﺎﻫﺮ ﺎ ﺟﺤﺪﻭﺍ ﻭﻟﻮ ﺃﻧﻔﺴﻬﻢ ﻟﺘﺴﺘﻴﻘﻨﻬﺎ ،ﲟﺜﻠﻬﺎ ﺍﻹﺗﻴﺎﻥ ﻋﻠﻰ ﻳﻘﺪﺭﻭﻥ ﻻ ﻭﺩﺭﺟﺔ ﻧﻮﻉ ﻣﻦ ﻓﺼﺎﺣﺔ ﺍﳌﻨﻜﺮﻳﻦ
ﺍﻟﻜﱪﻯ ﻣﻌﺠﺰﺗﻪ ﻓﻜﺎﻧﺖ ،ﻓﺮﻋﻮﻥ ﻛﻘﻮﻡﺍﻟﻘﺮﺁ ﻫﺬﺍ ﻫﻰ،ﻳـﺴﺘﻄﻴﻌﻮﺍ ﻓﻠﻢ ﲟﺜﻠﻪ ﻳﺄﺗﻮﺍ ﺃﻥ ﲢﺪﺍﻫﻢ ﺍﻟﺬﻯ ،ﻥ
ﻣﺴﻴﻠﻤﺔ ﺎ ﻗﺎﻡ ﺍﻟﱴ ﺍﻟﻌﺎﺑﺜﺔ ﺍﶈﺎﻭﻟﺔ ﻋﻦ ﺍﻟﻨﻈﺮ ﺑﺼﺮﻑ ،ﻳﺴﺘﻄﻴﻌﻮﺍ ﻓﻠﻢ ﻣﺜﻠﻪ ﻣﻦ ﺳﻮﺭ ﺑﻌﺸﺮ ﻳﺄﺗﻮﺍ ﺃﻥ ﻓﺘﺤﺪﺍﻫﻢ
ﺑـﺄﻥ ﺍﻟﻌﺮﺏ ﺗﻘﻨﻊ ﺃﻥ ﺗﻠﻚ ﻭﻻ ﻫﺬﻩ ﺗﺴﺘﻄﻊ ﻓﻠﻢ ،ﺳﺠﺎﺡ ﺍﳌﺘﻨﺒﺌﺔ ﺎ ﻗﺎﻣﺖ ﺍﻟﱴ ﺍﻷﺧﺮﻯ ﻭﺍﶈﺎﻭﻟﺔ ،ﺍﻟﻜﺬﺍﺏ
ﻳﺄﺗﻰ ﺃﻥ ﳝﻜﻦ ﺍﻟﻘﺮﺁﻥﲟﺜﻠﻪ ﺃﺣﺪ) .ﺍﻟﺮﺳﻮﻝ ﻣﻌﺠﺰﺓ ﺗﻜﻮﻥ ﺃﻥ ﺃﺭﺍﺩ ﻗﺪ ﺍﷲ ﺃﻥ ﺇﱃ ﺑﺎﻹﺿﺎﻓﺔ ﻫﺬﺍﻋﻠﻰ ﺑﺎﻗﻴﺔ
ﳏﻤﺪ ﻳﻜﻮﻥ ﺃﻥ ﺃﺭﺍﺩ ﺍﷲ ﻷﻥ ،ﺷﺎﻫﺪﻭﻫﺎ ﺍﻟﺬﻳﻦ ﺍﻟﻘﻮﻡ ﺑﺬﻫﺎﺏ ﺗﺬﻫﺐ ﻻ ،ﺍﻟﺰﻣﻦﺗﻜﻮﻥ ﻭﺃﻥ ،ﺍﻟﻨﺒﻴﲔ ﺧﺎﰎ
ﺍﻟﺰﻣﺎﻥ ﺁﺧﺮ ﺇﱃ ﺍﻟﺒﺎﻗﻴﺔ ،ﺍﳋﺎﲤﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻰ ﺭﺳﺎﻟﺘﻪ(0
1
ﺍﻟﻨﻤﻞ ﺳﻮﺭﺓ:140
2
ﻋﻤﺮﺍﻥ ﺁﻝ ﺳﻮﺭﺓ:49
- 4. )4(
ﺍ ﺍﻫﺘﻤﺎﻡ ﺳﺮ ﺫﻟﻚ،ﺃﺩﺭﻛﻨﺎ ﺃﺩﺭﻛﻨﺎ ﺇﺫﺍﺣﻴﺚ ،ﺍﻟﻘﺮﺁﻥ ﰱ ﺍﻟﺒﻴﺎﱏ ﺑﺎﻹﻋﺠﺎﺯ ﺍﻟﻌﺮﺏ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻟﻘﺪﺍﻣﻰ
ﺍﻟﻌﺮﺏ ﻋﺠﺰ ﻛﺎﻥ ﻭﺣﻴﺚ ،ﺍﻟﺘﺤﺪﻯ ﻣﻮﺿﻊ ﻫﻮ ﻛﺎﻥ-ﺑﻔﺼﺎﺣﺘﻬﻢ ﺍﳌﻌﺘﺰﻳﻦ-ﻳﻘﻴﻨﻴﺎ ﺩﻟﻴﻼ ،ﲟﺜﻠﻪ ﺍﻹﺗﻴﺎﻥ ﻋﻦ
ﻭﺃﻧﻪ ،ﺍﻟﺒﺸﺮ ﻛﻼﻡ ﻣﻦ ﻭﻟﻴﺲ ،ﺍﷲ ﻛﻼﻡ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﻫﺬﺍ ﺃﻥ ﻋﻠﻰ-ﺍﻟﺼﻔﺔ ﺬﻩ-ﺍﻟﺮﺳﻮﻝ ﺻﺪﻕ ﺩﻟﻴﻞ ﻫﻮ
ﺭﺳﺎﻟﺘﻪ ﰱ0
ﻧﻌﻢ00ﻭﻟﻜﻛﺎﻓﻴـﺎ ﺍﻟﻠﻔﻈﻰ ﺇﻋﺠﺎﺯﻩ ﻛﺎﻥ ﻭﺇﻥ ﻭﺣﺪﻩ ﺍﻟﻠﻔﻈﻰ ﺑﻨﺎﺋﻪ ﰱ ﻣﻌﺠﺰﺍ ﻳﻜﻦ ﱂ ﺍﻟﻘﺮﺁﻥ ﻦ-
ﻭﺣﺪﻩ-ﻭﻛﺎﻓﻴﺎ ،ﺍﷲ ﻋﻨﺪ ﻣﻦ ﺃﻧﻪ ﻋﻠﻰ ﻟﻠﺪﻻﻟﺔ-ﻭﺣﺪﻩ-ﻗﻴـﺎﻡ ﺇﱃ ﻭﺍﳉـﻦ ﺍﻹﻧـﺲ ﺃﻣﺎﻡ ﺍﻟﺘﺤﺪﻯ ﻹﻗﺎﻣﺔ
ﺍﻟﺴﺎﻋﺔ!
ﺃﺻﻌﺪﺗﻪ ﲨﻴﻊ ﻭﻋﻠﻰ ،ﳎﺎﻻﺗﻪ ﲨﻴﻊ ﰱ ﻣﻌﺠﺰ ﺍﻟﻘﺮﺁﻥ00
ﺍﻟﻘﺪﺍﻣﻰ ﻛﺎﻥ ﻭﺇﺫﺍ-ﻣﻔﻬﻮﻣﺔ ﻷﺳﺒﺎﺏ-ﲢـﺪﻯ ﺍﻟﺬﻯ ،ﺍﻟﺒﻴﺎﱏ ﻟﻺﻋﺠﺎﺯ ﺍﻫﺘﻤﺎﻣﻬﻢ ﺃﻛﱪ ﻭﺟﻬﻮﺍ ﻗﺪ
ﺍﻟﻜﺘـﺎﺏ ﻫﺬﺍ ﰱ ﺍﻷﺧﺮﻯ ﺍﻹﻋﺠﺎﺯ ﺟﻮﺍﻧﺐ ﻧﺘﺪﺑﺮ ﺃﻥ ﻟﻨﺎ ﺁﻥ ﻓﻘﺪ ،ﺍﳌﺰﻳﻔﺔ ﻭﺁﳍﺘﻬﺎ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳉﺎﻫﻠﻴﺔ ﺑﻪ ﺍﻟﻘﺮﺁﻥ
،ﻭﺇﺑﺮﺍﺯﻫـﺎ ،ـﺎﻭﺑﻴﺎ ،ﺗـﺪﺑﺮﻫﺎ ﺇﱃ ﺣﺎﺟﺔ ﰱ ﳓﻦ ﻭﺍﻟﱴ ،ﺍﻟﺒﻴﺎﱏ ﺍﻹﻋﺠﺎﺯ ﻋﻦ ﺇﻋﺠﺎﺯﺍ ﺗﻘﻞ ﻻ ﺍﻟﱴ ،ﺍﳌﻌﺠﺰ
ﺍﳉﺎ ـﺪﻯـﻟﺘﺤــﻮﺭﺓـﺻـ ـﺬـﺗﺘﺨـ ـﱴـﺍﻟـ ،ـﺮﺓـﺍﳌﻌﺎﺻـ ـﺔـﻫﻠﻴـ))ـﺔـﺍﻟﻌﻠﻤﺎﻧﻴـ((ـﻊـﻭﺗﺮﻓـ ،
ﺷﻌﺎﺭﺍﺕ))ﺍﻟﻌﻠﻢ((ﻭ))ﺍﻟﻌﻘﻼﻧﻴﺔ((ﻭ))ﺍﻟﺘﻨﻮﻳﺮ((ﻭﺗﺆﻟﻪ ،ﻭﺩﻳﻨﻬﻢ ﻢﺭ ﻋﻦ ﺍﻟﻨﺎﺱ ﻟﺘﻔﱳ ؛))ﺍﻹﻧﺴﺎﻥ((ﻣـﻦ ﺑﺪﻻ
ﻭﺗﺴﻌﻰ ،ﺍﷲ-ﲝﻤﺎﻗﺔ-ﺍﳊﻘﻴﻘﻰ ﺍﻟﻨﻮﺭ ﻣﺼﺪﺭ ﻋﻦ ﺑﺈﺑﻌﺎﺩﻩ ،ﺍﻹﻧﺴﺎﻥ ﺗﺪﻣﲑ ﺇﱃ:
))ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﻧﻮﺭ ﺍﷲ)((1
(0
))ﻳﺮﻳﺍﻟﻜﺎﻓﺮﻭﻥ ﻛﺮﻩ ﻭﻟﻮ ﻧﻮﺭﻩ ﻣﺘﻢ ﻭﺍﷲ ﺑﺄﻓﻮﺍﻫﻬﻢ ﺍﷲ ﻧﻮﺭ ﻟﻴﻄﻔﺌﻮﺍ ﺪﻭﻥ*ﺭﺳـﻮﻟﻪ ﺃﺭﺳﻞ ﺍﻟﺬﻯ ﻫﻮ
ﺍﳌﺸﺮﻛﻮﻥ ﻛﺮﻩ ﻭﻟﻮ ﻛﻠﻪ ﺍﻟﺪﻳﻦ ﻋﻠﻰ ﻟﻴﻈﻬﺮﻩ ﺍﳊﻖ ﻭﺩﻳﻦ ﺑﺎﳍﺪﻯ)((2
(0
ﻭﺍﺣﺪ ﻛﺘﺎﺏ ﻳﻔﻰ ﻭﻟﻦ-ﺻﻔﺤﺎﺗﻪ ﺗﻀﺨﻤﺖ ﻣﻬﻤﺎ-ﰱ ﺍﻹﻋﺠـﺎﺯ ﳎـﺎﻻﺕ ﻛـﻞ ﻋﻦ ﺑﺎﳊﺪﻳﺚ
ﻛﺘﺎﺏ ﳍﺎ ﻳﺘﻔﺮﻍ ﺃﻥ ﺇﱃ ﺣﺎﺟﺔ ﰱ ﻓﻬﻰ ،ﺍﻟﻘﺮﺁﻥﻛﺎﻣﻠﺔ ﻣﻜﺘﺒﺔ ﲝﻮﺛﻬﻢ ﳎﻤﻮﻉ ﻣﻦ ﺗﺘﻜﻮﻥ ﲝﻴﺚ ،ﻭﺑﺎﺣﺜﻮﻥ
ﻛﺘـﺎﺏ ﺑﻮﺻـﻔﻪ ،ﺍﻟﺪﻋﻮﻯ ﺍﻹﻋﺠﺎﺯ ﺃﻭ ،ﻋﺠﺎﺋﺒﻪ ﺗﻨﻔﺪ ﻻ ﺍﻟﺬﻯ ﺍﻟﺒﻴﺎﱏ ﺍﻹﻋﺠﺎﺯ ﺳﻮﺍﺀ ،ﺍﻟﻘﺮﺁﻥ ﺇﻋﺠﺎﺯ ﻣﻦ
ﲨﻴـﻊ ﻣـﻦ ﺍﻟﺒﺸﺮ ﻗﻠﻮﺏ ﺇﱃ ﺎ ﻭﺩﺧﻞ ،ﻗﻂ ﻛﺘﺎﺏ ﻳﱪﺯﻫﺎ ﱂ ﻛﻤﺎ ﺍﻟﺼﺎﻓﻴﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻋﻘﻴﺪﺓ ﺃﺑﺮﺯ ﻗﺪ ﺩﻋﻮﺓ
)5(ﺍﻟﻨﻮﺭ ﺳﻮﺭﺓ:350
2
ﺍﻟﺼﻒ ﺳﻮﺭﺓ)8،9(
- 5. )5(
ﻳﻔﻌﻞ ﱂ ﻛﻤﺎ ﻭﺃﻗﻄﺎﺭﻫﺎ ﻣﻨﺎﻓﺬﻫﺎﲝﻴﺎﺓ ﻭﺍﻓﻴﺔ ﻣﺘﻜﺎﻣﻠﺔ ﺷﺮﻳﻌﺔ ﺗﻀﻤﻦ ﺍﻟﺬﻯ ﺍﻟﺘﺸﺮﻳﻌﻰ ﺍﻹﻋﺠﺎﺯ ﺃﻭ ،ﻗﻂ ﻛﺘﺎﺏ
ﳎـﺎﻻﺕ ﻭﺗﻌـﺪﺩﺕ ﺍﻟـﺰﻣﻦ ﻢ ﺍﻣﺘﺪ ﻣﻬﻤﺎ ﺑﻞ ،ﻓﺤﺴﺐ ﻧﺰﻭﳍﺎ ﺯﻣﺎﻥ ﰱ ﻻ ﻭﺟﻮﺩﻫﻢ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﺒﺸﺮ
ﺗﺘﻜـﺸﻒ ﺍﻟﺬﻯ ﺍﻟﻌﻠﻤﻰ ﺍﻹﻋﺠﺎﺯ ﺃﻭ ،ﻟﻠﻨﺎﺱ ﺃﺧﺮﺟﺖ ﺃﻣﺔ ﺧﲑ ﺃﺧﺮﺝ ﺍﻟﺬﻯ ﺍﻟﺘﺮﺑﻮﻯ ﺍﻹﻋﺠﺎﺯ ﺃﻭ ،ﺍﻟﻮﺟﻮﺩ
ﺍﻟﺒﺸﺮ ﺯﺍﺩ ﻛﻠﻤﺎ ﺁﻳﺎﺗﻪﺍﻟﻜﻮﻥ ﻣﻦ ﺣﻮﳍﻢ ﲟﺎ ﹰﺎﻋﻠﻤ00
ﺃﺩﱃ ﺃﻥ ﲤـﻨﻌﲎ ﻻ ،ﻭﺍﻟﺒﺤـﺚ ﻟﻠﺪﺭﺍﺳـﺔ ﺍﳌﻔﺘﻮﺣﺔ ﺍﳌﻴﺎﺩﻳﻦ ﻭﺳﻌﺔ ،ﺍﳌﻄﻠﻮﺏ ﺍﳉﻬﺪ ﺿﺨﺎﻣﺔ ﻭﻟﻜﻦ
،ﻳﺒﺤﺜﻮﺍ ﺃﻥ ﺇﱃ ﺍﻟﺒﺎﺣﺜﲔ ﲢﻔﺰ ﻟﻌﻠﻬﺎ ،ﺇﺭﺷﺎﺩﺍﺕ ﳎﺮﺩ ﻳﻜﻮﻥ ﺃﻥ ﻣﻦ ﺃﻛﺜﺮ ﺑﻪ ﺃﺑﻐﻰ ﻻ ﺍﻟﺬﻯ ﺍﳌﺘﻮﺍﺿﻊ ﲜﻬﺪﻯ
ﺍﷲ ﺃﻣﺮﻫﻢ ﻛﻤﺎ ﻳﺘﺪﺑﺮﻭﺍ ﺃﻥ ﺇﱃ ﻭﺍﳌﻔﻜﺮﻳﻦ) :ﻳ ﺃﻓﻼﻓﻴـﻪ ﻟﻮﺟﺪﻭﺍ ﺍﷲ ﻏﲑ ﻋﻨﺪ ﻣﻦ ﻛﺎﻥ ﻭﻟﻮ ﺍﻟﻘﺮﺁﻥ ﺘﺪﺑﺮﻭﻥ
ﹰﺍﻛﺜﲑ ﹰﺎﺍﺧﺘﻼﻓ) (1
(0
ﻋﻠﻰ ﻳﻌﻴﻨﲎ ﻭﺃﻥ ،ﺿﺂﻟﺘﻪ ﻋﻠﻰ ﺟﻬﺪﻯ ﻣﲎ ﻳﺘﻘﺒﻞ ﻭﺃﻥ ،ﻟﻮﺟﻬﻪ ﺧﺎﻟﺺ ﺍﻟﻌﻤﻞ ﻫﺬﺍ ﳚﻌﻞ ﺃﻥ ﺍﷲ ﺃﺭﺟﻮ
ﻋﻦ ﻋﻔﻮﻩ ﺇﱃ ﺃﺣﻮﺟﲎ ﻭﻣﺎ ،ﺭﺿﺎﻩ ﺇﱃ ﺃﺣﻮﺟﲎ ﻭﻣﺎ ،ﻋﻮﻧﻪ ﺇﱃ ﺃﺣﻮﺟﲎ ﻓﻤﺎ ﻋﺒﺎﺩﺗﻪ؛ ﻭﺣﺴﻦ ﻭﺷﻜﺮﻩ ﺫﻛﺮﻩ
ﻭﺍ ﺍﻟﺰﻻﺕﻭﺍﻟﻐﻔﻼﺕ ﳍﻔﻮﺍﺕ00ﺍﻷﻛﺮﻣﲔ ﺃﻛﺮﻡ ﻳﺎ ﻭﺭﺿﺎﻙ ﻋﻔﻮﻙ ﺍﻟﻠﻬﻢ0
ﺍﻟﺒﻴﺎﱏ ﺍﻹﻋﺠﺎﺯ ﻣﻦ
ﻭﻗﻔـﺎﺕ ﻫﻰ ﻭﺇﳕﺎ ،ﻗﻴﻞ ﻣﺎ ﺇﱃ ﹰﺎﺷﻴﺌ ﺃﺿﻴﻒ ﻫﻨﺎ ﻟﻠﻘﺮﺁﻥ،ﻭﻟﺴﺖ ﺍﻟﺒﻴﺎﱏ ﺍﻹﻋﺠﺎﺯ ﻋﻦ ﺍﻟﻜﺜﲑ ﻛﺘﺐ
ﺎﻝﺍ ﻫﺬﺍ ﰱ ﺇﻧﻄﺒﺎﻋﺎﺗﻰ ﺑﻌﺾ ﲤﺜﻞ ﺳﺮﻳﻌﺔ0
ﻛﺘﺎﺏ ﰱ ﻗﺒﻞ ﻣﻦ ﺃﺷﺮﺕ))ﻗﺮﺁﻧﻴﺔ ﺩﺭﺍﺳﺎﺕ((ﻇﺎﻫ ﻋﻠﻴﻪ ﻳﻄﻠﻖ ﻣﺎ ﺇﱃﺍﻟﻘﺮﺁﻥ ﰱ ﺍﻟﺘﻜﺮﺍﺭ ﺮﺓ0ﻭﻗﻠﺖ
ﺳﻮﺭﺓ ﻣﻦ ﺃﻛﺜﺮ ﰱ ﺑﻨﺼﻬﺎ ﺟﺎﺀﺕ ﻣﻌﺪﻭﺩﺓ ﺁﻳﺎﺕ ﻳﺘﺠﺎﻭﺯ ﻻ ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰱ ﺟﺪﺍ ﻧﺎﺩﺭ ﺍﻟﻘﺮﺁﻥ ﺇﻥ0ﻭﻟﻜﻦ
ﺗﺒﺪﻭ ﺍﳉﻨﺔ ﻛﺜﻤﺎﺭ ﺎﺇ ﻭﻗﻠﺖ ،ﺍﻟﺘﻨﻮﻉ ﺇﱃ ﻳﺆﺩﻯ ﺍﻟﺬﻯ ﺍﻟﺘﺸﺎﺑﻪ ﻫﻰ ﺇﳕﺎ ﺍﻟﺘﻜﺮﺍﺭ ﻫﻰ ﻟﻴﺴﺖ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﻈﺎﻫﺮﺓ
ﺍﳌﺬﺍﻕ ﻋﻨﺪ ﻭﻟﻜﻨﻬﺎ ،ﻫﻰ ﻫﻰ ﺎﺃ ﻭﻫﻠﺔ ﻷﻭﻝﻗﺒﻞ ﻣﻦ ﻛﺎﻥ ﻣﺎ ﻭﺑﲔ ﺑﻴﻨﻬﺎ ﺍﻟﻔﺮﻕ ﻳﺘﺒﲔ) :ﻣﻨـﻬﺎ ﺭﺯﻗﻮﺍ ﻛﻠﻤﺎ
ﹰﺎﻣﺘﺸﺎ ﺑﻪ ﻭﺃﺗﻮﺍ ﻗﺒﻞ ﻣﻦ ﺭﺯﻗﻨﺎ ﺍﻟﺬﻯ ﻫﺬﺍ ﻗﺎﻟﻮﺍ ﹰﺎﺭﺯﻗ ﲦﺮﺓ ﻣﻦ) (2
(0
1
ﺍﻟﻨﺴﺎﺀ ﺳﻮﺭﺓ)82(0
2
ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ0
- 6. )6(
ﺍﻹﻋﺠﺎﺯ ﻣﻦ ﻟﻮﻥ ﺫﺍﺗﻪ ﻫﻮ ﺍﻟﺘﻨﻮﻳﻊ ﺇﱃ ﻳﺆﺩﻯ ﺍﻟﺬﻯ ﺍﻟﺘﺸﺎﺑﻪ ﻭﻫﺬﺍ0،ﻣﺮﺍﺭﺍ ﻳﻌﺮﺽ ﺍﻟﻮﺍﺣﺪ ﻓﺎﳌﻮﺿﻮﻉ
ﺍﻻ ﻣﻦ ﻧﻮﻋﺎ ﺳﺒﻘﻪ ﻋﻤﺎ ﳐﺘﻠﻔﺎ ﻣﺮﺓ ﻛﻞ ﰱ ﻳﻌﺮﺽ ﻭﻟﻜﻨﻪﻭﻳﻜﻮﻥ ،ﻣﺮﺓ ﻛﻞ ﰱ ﺟﺪﻳﺪﺍ ﻓﻴﻜﻮﻥ ،ﺧﺘﻼﻑ-ﻣﻊ
ﻟﻠﻘﺮﺁﻥ ﺍﳌﺴﺘﻤﺮﺓ ﺍﻟﺘﻼﻭﺓ-ﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﻣﺘﺠﺪﺩﺍ0
ﺍﻟﺼﻮﺭﺓ ﻳﻐﲑ ﻭﻟﻜﻨﻪ ،ﻭﺍﺣﺪ ﺣﺮﻑ ﰱ ﺍﻻﺧﺘﻼﻑ ﻳﻜﻮﻥ ﻭﻗﺪ!
ﺍﻟﻨﻤﻮﺫﺝ ﻫﺬﺍ ﺧﺬ:
))ﻭﰱ ﻧﺴﺎﺀﻛﻢ ﻭﻳﺴﺘﺤﻴﻮﻥ ﺃﺑﻨﺎﺀﻛﻢ ﻳﺬﲝﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺳﻮﺀ ﻳﺴﻮﻣﻮﻧﻜﻢ ﻓﺮﻋﻮﻥ ﺁﻝ ﻣﻦ ﳒﻴﻨﺎﻛﻢ ﻭﺇﺫ
ﺭﺑﻜﻢ ﻣﻦ ﺑﻼﺀ ﺫﻟﻜﻢﻋﻈﻴﻢ) ((1
(0
))ﺳـﻮﺀ ﻳـﺴﻮﻣﻮﻧﻜﻢ ﻓﺮﻋﻮﻥ ﺁﻝ ﻣﻦ ﺃﳒﺎﻛﻢ ﺇﺫ ﻋﻠﻴﻜﻢ ﺍﷲ ﻧﻌﻤﺔ ﺍﺫﻛﺮﻭﺍ ﻟﻘﻮﻣﻪ ﻣﻮﺳﻰ ﻗﺎﻝ ﻭﺇﺫ
ﻋﻈﻴﻢ ﺭﺑﻜﻢ ﻣﻦ ﺑﻼﺀ ﺫﻟﻜﻢ ﻭﰱ ﻧﺴﺎﺀﻛﻢ ﻭﻳﺴﺘﺤﻴﻮﻥ ﺃﺑﻨﺎﺀﻛﻢ ﻭﻳﺬﲝﻮﻥ ﺍﻟﻌﺬﺍﺏ)((2
(0
ﺍﻵﻳﺘﲔ ﺑﲔ ﺍﻻﺧﺘﻼﻑ ﻣﻦ ﻧﻮﻋﺎﻥ ﻫﻨﺎﻙ–ﻭﺍﺣﺪﺍ ﻣﻮﺿﻮﻋﻬﻤﺎ ﻛﺎﻥ ﻭﺇﻥ–ﺧﻄـﺎﺏ ﺍﻷﻭﱃ ﻓﺎﻵﻳﺔ
ﺗ ﺍﷲ ﻣﻦﺍﻟﺬﻳﻦ ﻓﺮﻋﻮﻥ ﺁﻝ ﻣﻦ ﳒﺎﻫﻢ ﺑﺄﻧﻪ ﻋﻠﻴﻬﻢ ﻭﳝﻦ ،ﻋﻠﻴﻬﻢ ﺑﻨﻌﻤﻪ ﻳﺬﻛﺮﻫﻢ ﺇﺳﺮﺍﺋﻴﻞ ﺑﲎ ﺇﱃ ﻭﺗﻌﺎﱃ ﺒﺎﺭﻙ
،ﻋﻠـﻴﻬﻢ ﺍﷲ ﺑـﻨﻌﻢ ﻳﺬﻛﺮﻫﻢ ﻗﻮﻣﻪ ﺇﱃ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻣﻮﺳﻰ ﻣﻦ ﺧﻄﺎﺏ ﻭﺍﻟﺜﺎﻧﻴﺔ ،ﺍﻟﻌﺬﺍﺏ ﺳﻮﺀ ﻢﻳﺴﻮﻣﻮ
ﺍﻟ ﺳﻮﺀ ﻢﻳﺴﻮﻣﻮ ﺍﻟﺬﻳﻦ ﻓﺮﻋﻮﻥ ﺁﻝ ﻣﻦ ﺗﻨﺠﻴﺘﻬﻢ ﻭﻫﻰ ،ﺍﻟﻜﱪﻯ ﺍﻟﻨﻌﻤﺔ ﺑﺘﻠﻚ ﺑﺎﻟﺬﺍﺕ ﻭﻳﺬﻛﺮﻫﻢ،ﻌـﺬﺍﺏ
ﺍﻟﻔﻌﻞ ﺻﻴﻐﺔ ﰱ ﺍﻟﺘﻐﻴﲑ ﺇﱃ ﺑﺎﻹﺿﺎﻓﺔ:،ﺑـﺎﳍﻤﺰﺓ ﻣﺘﻌﺪ ﻭﺍﻵﺧﺮ ﺑﺎﻟﺘﻀﻌﻴﻴﻒ ﻣﺘﻌﺪ ﺃﺣﺪﳘﺎ ،ﻭﺃﳒﺎﻛﻢ ﳒﻴﻨﺎﻛﻢ
ﺍﻟﻐﺎﺋﺐ ﺑﻀﻤﲑ ﻭﺍﻟﺜﺎﱏ ﺍﳌﺘﻜﻠﻢ ﺑﻀﻤﲑ ﻭﺃﺣﺪﳘﺎ0
ﺇﺳﺮﺍﺋﻴﻞ ﺑﺒﲎ ﻓﺮﻋﻮﻥ ﺁﻝ ﻳﻮﻗﻌﻪ ﻛﺎﻥ ﺍﻟﺬﻯ ﺑﺎﻟﻌﺬﺍﺏ ﺍﳋﺎﺹ ﺍﳉﺰﺀ ﺇﱃ ﺍﻧﻈﺮ ﻭﻟﻜﻦ.ﺍﺧﺘﻼﻓـﺎ ﻓﻴﻪ ﺇﻥ
ﺗﻐﻴﲑ ﳛﺪﺙ ﺍﻵﻳﺘﲔ ﺑﲔﺍﻟﺼﻮﺭﺓ ﰱ ﺍ:
))ﻧﺴﺎﺀﻛﻢ ﻭﻳﺴﺘﺤﻴﻮﻥ ﺃﺑﻨﺎﺀﻛﻢ ﻳﺬﲝﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺳﻮﺀ ﻳﺴﻮﻣﻮﻧﻜﻢ((0
))ﻧﺴﺎﺀﻛﻢ ﻭﻳﺴﺘﺤﻴﻮﻥ ﺃﺑﻨﺎﺀﻛﻢ ﻭﻳﺬﲝﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺳﻮﺀ ﻳﺴﻮﻣﻮﻧﻜﻢ((0
1
ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ)49(
2
ﺇﺑﺮﺍﻫﻴﻢ ﺳﻮﺭﺓ)6(0
- 7. )7(
ﻛﻠﻤـﺔ ﻗﺒـﻞ ﺍﻟﺜﺎﻧﻴـﺔ ﺍﻵﻳـﺔ ﰱ ﺟـﺎﺀﺕ ﺍﻟﱴ ﺍﻟﻮﺍﻭ ﻫﻮ ،ﻭﺍﺣﺪ ﺣﺮﻑ ﺍﻟﻌﺒﺎﺭﺗﲔ ﺑﲔ ﺍﻟﻔﺎﺭﻕ ﺇﻥ
))ﻳﺬﲝﻮﻥ((ﻣﻦ ﺍﻟﻮﺍﺣﺪ ﺍﳊﺮﻑ ﺃﺣﺪﺙ ﻛﻢ ﺍﻧﻈﺮ ﻭﻟﻜﻦ ،ﺍﻟﺼﻮﺭﺗﲔ ﺑﲔ ﺍﻻﺧﺘﻼﻑ!
ﺍﻷﻣـﺮ ﻫﺬﺍ ﻳﺼﺒﺢ ﺍﻟﺜﺎﻧﻴﺔ ﻭﰱ ،ﺍﻟﻨﺴﺎﺀ ﻭﺍﺳﺘﺤﻴﺎﺀ ﺍﻷﻭﻻﺩ ﻗﺘﻞ ﰱ ﺍﻟﻌﺬﺍﺏ ﻳﻨﺤﺼﺮ ﺍﻷﻭﱃ ﺍﻟﺼﻮﺭﺓ ﰱ
،ﺃﺑﺮﺯﻫـﺎ ﻣـﻦ ﺑﺄﻧﻪ ﻳﻮﺣﻰ ﺍﻟﺴﻴﺎﻕ ﻛﺎﻥ ﻭﺇﻥ ،ﺇﺳﺮﺍﺋﻴﻞ ﺑﲎ ﻋﻠﻰ ﺗﺼﺐ ﺍﻟﱴ ﺍﻟﻌﺬﺍﺏ ﺃﻟﻮﺍﻥ ﻣﻦ ﻓﻘﻂ ﻭﺍﺣﺪﺍ
ﻭﺃﺧﺒﺜﻬﺎ ﻭﺃﺷﺪﻫﺎ.ﺃﲨﻞ ﺇﺫ))ﺍﻟﻌﺬﺍﺏ ﺳﻮﺀ((ﺍﻷﻭﻻﺩ ﻗﺘﻞ ﻭﻓﺼﻞﺍﻟﻨﺴﺎﺀ ﻭﺍﺳﺘﺤﻴﺎﺀ((0
ﺧﺎﻃﺮ ﻳﻨﻔﻰ ﳕﻮﺫﺝ ﳎﺮﺩ ﺫﻟﻚ))ﺍﻟﺘﻜﺮﺍﺭ((ﻣﻨﻪ ﺑﺪﻻ ﻭﻳﱪﺯ ،ﻭﻫﻠﺔ ﻷﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻗﺎﺭﺉ ﻳﺘﻮﳘﻪ ﺍﻟﺬﻯ
ﻇﺎﻫﺮﺓ))ﺍﻟﺘﺸﺎﺑﻪ((ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰱ ﺍﳌﻮﺻﻮﻓﺔ ﺍﳉﻨﺔ ﲦﺎﺭ ﺗﺸﺒﻪ ﻭﺍﻟﱴ ،ﺍﻟﺘﻨﻮﻳﻊ ﺇﱃ ﺗﺆﺩﻯ ﺍﻟﱴ0
،ﺍﻷﻭﱃ ﻟﻠﻮﻫﻠﺔ ﺑﺎﻟﺘﻜﺮﺍﺭ ﻳﻮﳘﺎﻥ ﺑﺎﻟﺬﺍﺕ ﳎﺎﻟﲔ ﺗﺪﺑﺮﻧﺎ ﻓﺈﺫﺍ،ﺍﻟﺘﻜﺮﺍﺭ ﻭﻟﻴﺲ ﺍﻟﺘﺸﺎﺑﻪ ﺣﻘﻴﻘﺘﻬﻤﺎ ﺑﻴﻨﻤﺎ
ﺍﳌﻮﺿﻮﻋﺎﺕ ﺃﻛﺜﺮ ﻣﻦ ﻭﳘﺎ ،ﺍﻵﺧﺮ ﺍﻟﻴﻮﻡ ﰱ ﻭﺍﻟﻌﺬﺍﺏ ﺍﻟﻨﻌﻴﻢ ﻭﺻﻮﺭ ،ﺃﻗﻮﺍﻣﻬﻢ ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺼﺺ ﳘﺎ ﻓﺬﺍﻧﻚ
ﻭﺫﻟﻚ ،ﻣﺮﺓ ﻛﻞ ﰱ ﳐﺘﻠﻒ ﺑﺸﻜﻞ ﻭﻟﻜﻦ ،ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰱ ﻭﺭﻭﺩﺍ–ﺫﺍﺗﻪ ﰱ–ﻟﻮﻥ ﻗﺒﻞ ﻣﻦ ﺃﺷﺮﻧﺎ ﻛﻤﺎ
ﻛﻼ ﰱ ﺍﻟﺼﻮﺭﺓ ﺬﻩ ﻳﺮﺩ ﻻ ،ﺍﻹﻋﺠﺎﺯ ﻣﻦﺍﻟﺘﻌﺒﲑ ﳎﺎﻝ ﰱ ﺍﻟﻘﺪﺭﺓ ﺍﶈﺪﻭﺩﻯ ﺍﻟﺒﺸﺮ ﻡ0
ﺍﻟﻘﺮﺁﻥ ﺳﻮﺭ ﻣﻦ ﺳﻮﺭ ﺛﻼﺙ ﰱ ﻧﻮﺡ ﻗﺼﺔ ﻣﻦ ﺍﻟﻨﻤﻮﺫﺝ ﻫﺬﺍ ﺧﺬ0
ﻫﻮﺩ ﺳﻮﺭﺓ ﻣﻦ:
))ﻣﺒﲔ ﻧﺬﻳﺮ ﻟﻜﻢ ﺇﱏ ﻗﻮﻣﻪ ﺇﱃ ﹰﺎﻧﻮﺣ ﺃﺭﺳﻠﻨﺎ ﻭﻟﻘﺪ)25(ﻋﻠـﻴﻜﻢ ﺃﺧﺎﻑ ﺇﱏ ﺍﷲ ﺇﻻ ﺗﻌﺒﺪﻭﺍ ﻻ ﺃﻥ
ﺃﻟﻴﻢ ﻳﻮﻡ ﻋﺬﺍﺏ)26(ﺇ ﻧﺮﺍﻙ ﻣﺎ ﻗﻮﻣﻪ ﻣﻦ ﻛﻔﺮﻭﺍ ﺍﻟﺬﻳﻦ ﺍﳌﻸ ﻓﻘﺎﻝﺍﻟـﺬﻳﻦ ﺇﻻ ﺍﺗﺒﻌﻚ ﻧﺮﺍﻙ ﻭﻣﺎ ﻣﺜﻠﻨﺎ ﺑﺸﺮﺍ ﻻ
ﻛﺎﺫﺑﲔ ﻧﻈﻨﻜﻢ ﺑﻞ ﻓﻀﻞ ﻣﻦ ﻋﻠﻴﻨﺎ ﻟﻜﻢ ﻧﺮﻯ ﻭﻣﺎ ﺍﻟﺮﺃﻯ ﺑﺎﺩﻯ ﺃﺭﺍﺫﻟﻨﺎ ﻫﻢ)27(ﻛﻨﺖ ﺇﻥ ﺃﺭﺃﻳﺘﻢ ﻗﻮﻡ ﻳﺎ ﻗﺎﻝ
ﻛﺎﺭﻫﻮﻥ ﳍﺎ ﻭﺃﻧﺘﻢ ﺃﻧﻠﺰﻣﻜﻤﻮﻫﺎ ﻋﻠﻴﻜﻢ ﻓﻌﻤﻴﺖ ﻋﻨﺪﻩ ﻣﻦ ﺭﲪﺔ ﻭﺁﺗﺎﱏ ﺭﰉ ﻣﻦ ﺑﻴﻨﺔ ﻋﻠﻰ)28(ﻻ ﻗـﻮﻡ ﻭﻳﺎ
ﻋﻠﻰ ﺇﻻ ﺃﺟﺮﻯ ﺇﻥ ﻻ ﻣﺎ ﻋﻠﻴﻪ ﺃﺳﺄﻟﻜﻢﻗﻮﻣـﺎ ﺃﺭﺍﻛﻢ ﻭﻟﻜﲎ ﻢﺭ ﻣﻼﻗﻮﺍ ﻢﺇ ﺁﻣﻨﻮﺍ ﺍﻟﺬﻳﻦ ﺑﻄﺎﺭﺩ ﺃﻧﺎ ﻭﻣﺎ ﺍﷲ
ﲡﻬﻠﻮﻥ)29(ﺗﺬﻛﺮﻭﻥ ﺃﻓﻼ ﻢﻃﺮﺩ ﺇﻥ ﺍﷲ ﻣﻦ ﻳﻨﺼﺮﱏ ﻣﻦ ﻗﻮﻡ ﻭﻳﺎ)30(ﺍﷲ ﺧﺰﺍﺋﻦ ﻋﻨﺪﻯ ﻟﻜﻢ ﺃﻗﻮﻝ ﻭﻻ
ﰱ ﲟـﺎ ﺃﻋﻠﻢ ﺍﷲ ﺧﲑﺍ ﺍﷲ ﻳﺆﺗﻴﻬﻢ ﻟﻦ ﺃﻋﻴﻨﻜﻢ ﺗﺰﺩﺭﻯ ﻟﻠﺬﻳﻦ ﺃﻗﻮﻝ ﻭﻻ ﻣﻠﻚ ﺇﱏ ﺃﻗﻮﻝ ﻭﻻ ﺍﻟﻐﻴﺐ ﺃﻋﻠﻢ ﻭﻻ
ﺃﻧﺍﻟﻈﺎﳌﲔ ﳌﻦ ﺇﺫﺍ ﺇﱏ ﻔﺴﻬﻢ)31(ﻣـﻦ ﻛﻨـﺖ ﺇﻥ ﺗﻌﺪﻧﺎ ﲟﺎ ﻓﺄﺗﻨﺎ ﺟﺪﺍﻟﻨﺎ ﻓﺄﻛﺜﺮﺕ ﺟﺎﺩﻟﺘﻨﺎ ﻗﺪ ﻧﻮﺡ ﻳﺎ ﻗﺎﻟﻮﺍ
ﺍﻟﺼﺎﺩﻗﲔ)32(ﲟﻌﺠﺰﻳﻦ ﺃﻧﺘﻢ ﻭﻣﺎ ﺷﺎﺀ ﺇﻥ ﺍﷲ ﺑﻪ ﻳﺄﺗﻴﻜﻢ ﺇﳕﺎ ﻗﺎﻝ)33(ﺃﻥ ﺃﺭﺩﺕ ﺇﻥ ﻧﺼﺤﻰ ﻳﻨﻔﻌﻜﻢ ﻭﻻ
- 8. )8(
ﺗﺮﺟﻌﻮﻥ ﻭﻏﻠﻴﻪ ﺭﺑﻜﻢ ﻫﻮ ﻳﻐﻮﻳﻜﻢ ﺃﻥ ﻳﺮﻳﺪ ﺍﷲ ﻛﺎﻥ ﺇﻥ ﻟﻜﻢ ﺃﻧﺼﺢ)34(ﻳﻘﻮﻟﻮﻥ ﺃﻡﺍﻓﺘﺮﻳﺘـﻪ ﺇﻥ ﻗﻞ ﺍﻓﺘﺮﺍﻩ
ﲡﺮﻣﻮﻥ ﳑﺎ ﺑﺮﺉ ﻭﺃﻧﺎ ﺇﺟﺮﺍﻣﻰ ﻓﻌﻠﻰ)35(ﻓـﻼ ﺁﻣـﻦ ﻗﺪ ﻣﻦ ﺇﻻ ﻗﻮﻣﻚ ﻣﻦ ﻳﺆﻣﻦ ﻟﻦ ﺃﻧﻪ ﻧﻮﺡ ﺇﱃ ﻭﺃﻭﺣﻰ
ﻳﻔﻌﻠﻮﻥ ﻛﺎﻧﻮﺍ ﲟﺎ ﺗﺒﺘﺌﺲ)36(ـﻢﺇ ﻇﻠﻤـﻮﺍ ﺍﻟـﺬﻳﻦ ﰱ ﲣـﺎﻃﺒﲎ ﻭﻻ ﻭﻭﺣﻴﻨـﺎ ﺑﺄﻋﻴﻨﻨﺎ ﺍﻟﻔﻠﻚ ﻭﺍﺻﻨﻊ
ﻣﻐﺮﻗﻮﻥ)37(ﻗ ﻣﻨﻪ ﺳﺨﺮﻭﺍ ﻗﻮﻣﻪ ﻣﻦ ﻣﻸ ﻋﻠﻴﻪ ﻣﺮ ﻭﻛﻠﻤﺎ ﺍﻟﻔﻠﻚ ﻭﻳﺼﻨﻊﻧـﺴﺨﺮ ﻓﺈﻧﺎ ﻣﻨﺎ ﺗﺴﺨﺮﻭﺍ ﺇﻥ ﺎﻝ
ﺗﺴﺨﺮﻭﻥ ﻛﻤﺎ ﻣﻨﻜﻢ)38(ﻣﻘﻴﻢ ﻋﺬﺍﺏ ﻋﻠﻴﻪ ﻭﳛﻞ ﳜﺰﻳﻪ ﻋﺬﺍﺏ ﻳﺄﺗﻴﻪ ﻣﻦ ﺗﻌﻠﻤﻮﻥ ﻓﺴﻮﻑ)39(ﺇﺫﺍ ﺣﱴ
ﻭﻣﺎ ﺁﻣﻦ ﻭﻣﻦ ﺍﻟﻘﻮﻝ ﻋﻠﻴﻪ ﺳﺒﻖ ﻣﻦ ﺇﻻ ﻭﺃﻫﻠﻚ ﺍﺛﻨﲔ ﺯﻭﺟﲔ ﻛﻞ ﻣﻦ ﻓﻴﻬﺎ ﺍﲪﻞ ﻗﻠﻨﺎ ﺍﻟﺘﻨﻮﺭ ﻭﻓﺎﺭ ﺃﻣﺮﻧﺎ ﺟﺎﺀ
ﻗﻠﻴﻞ ﺇﻻ ﻣﻌﻪ ﺁﻣﻦ)40(ﳎﺮ ﺍﷲ ﺑﺴﻢ ﻓﻴﻬﺎ ﺍﺭﻛﺒﻮﺍ ﻭﻗﺎﻝﺭﺣﻴﻢ ﻟﻐﻔﻮﺭ ﺭﰉ ﺇﻥ ﻭﻣﺮﺳﺎﻫﺎ ﻳﻬﺎ)41(ﲡﺮﻯ ﻭﻫﻰ
ﺍﻟﻜﺎﻓﺮﻳﻦ ﻣﻊ ﺗﻜﻦ ﻭﻻ ﻣﻌﻨﺎ ﺍﺭﻛﺐ ﺑﲎ ﻳﺎ ﻣﻌﺰﻝ ﰱ ﻭﻛﺎﻥ ﺍﺑﻨﻪ ﻧﻮﺡ ﻭﻧﺎﺩﻯ ﻛﺎﳉﺒﺎﻝ ﻣﻮﺝ ﰱ ﻢ)42(ﻗﺎﻝ
ﻓﻜـﺎﻥ ﺍﳌﻮﺝ ﺑﻴﻨﻬﻤﺎ ﻭﺣﺎﻝ ﺭﺣﻢ ﻣﻦ ﺇﻻ ﺍﷲ ﺃﻣﺮ ﻣﻦ ﺍﻟﻴﻮﻡ ﻋﺎﺻﻢ ﻻ ﻗﺎﻝ ﺍﳌﺎﺀ ﻣﻦ ﻳﻌﺼﻤﲎ ﺟﺒﻞ ﺇﱃ ﺳﺂﻭﻯ
ﺍﳌﻐﺮﻗﲔ ﻣﻦ)43(ﺃﺭﺽ ﻳﺎ ﻭﻗﻴﻞﻋﻠـﻰ ﻭﺍﺳـﺘﻮﺕ ﺍﻷﻣﺮ ﻭﻗﻀﻰ ﺍﳌﺎﺀ ﻭﻏﻴﺾ ﺃﻗﻠﻌﻰ ﲰﺎﺀ ﻭﻳﺎ ﻣﺎﺀﻙ ﺍﺑﻠﻌﻰ
ﺍﻟﻈﺎﳌﲔ ﻟﻠﻘﻮﻡ ﺑﻌﺪﺍ ﻭﻗﻴﻞ ﺍﳉﻮﺩﻯ)((1
(
ﺍﻷﻋﺮﺍﻑ ﺳﻮﺭﺓ ﻭﻣﻦ:
))ﻋﺬﺍﺏ ﻋﻠﻴﻜﻢ ﺃﺧﺎﻑ ﺇﱏ ﻏﲑﻩ ﺇﻟﻪ ﻣﻦ ﻟﻜﻢ ﻣﺎ ﺍﷲ ﺍﻋﺒﺪﻭﺍ ﻗﻮﻡ ﻳﺎ ﻓﻘﺎﻝ ﻗﻮﻣﻪ ﺇﱃ ﻧﻮﺣﺎ ﺃﺭﺳﻠﻨﺎ ﻟﻘﺪ
ﻋﻈﻴﻢ ﻳﻮﻡ)59(ﻣ ﺿﻼﻝ ﰱ ﻟﻨﺮﺍﻙ ﺇﻧﺎ ﻗﻮﻣﻪ ﻣﻦ ﺍﳌﻸ ﻗﺎﻝﺒﲔ)60(ﻭﻟﻜـﲎ ﺿـﻼﻟﺔ ﰉ ﻟﻴﺲ ﻗﻮﻡ ﻳﺎ ﻗﺎﻝ
ﺍﻟﻌﺎﳌﲔ ﺭﺏ ﻣﻦ ﺭﺳﻮﻝ)(61(ﺗﻌﻠﻤـﻮﻥ ﻣﺎﻻ ﺍﷲ ﻣﻦ ﻭﺃﻋﻠﻢ ﻟﻜﻢ ﻭﺃﻧﺼﺢ ﺭﰉ ﺭﺳﺎﻻﺕ ﺃﺑﻠﻐﻜﻢ)62(ﺃﻭ
ﺗﺮﲪـﻮﻥ ﻭﻟﻌﻠﻜﻢ ﻭﻟﺘﺘﻘﻮﺍ ﻟﻴﻨﺬﺭﻛﻢ ﻣﻨﻜﻢ ﺭﺟﻞ ﻋﻠﻰ ﺭﺑﻜﻢ ﻣﻦ ﺫﻛﺮ ﺟﺎﺀﻛﻢ ﺃﻥ ﻋﺠﺒﺘﻢ)63(ﻓﻜـﺬﺑﻮﻩ
ﺑﺂ ﻛﺬﺑﻮﺍ ﺍﻟﺬﻳﻦ ﻭﺃﻏﺮﻗﻨﺎ ﺍﻟﻔﻠﻚ ﰱ ﻣﻌﻪ ﻭﺍﻟﺬﻳﻦ ﻓﺄﳒﻴﻨﺎﻩﻋﻤﲔ ﻗﻮﻣﺎ ﻛﺎﻧﻮﺍ ﻢﺇ ﻳﺎﺗﻨﺎ)((2
(0
ﺍﻟﺸﻌﺮﺍﺀ ﺳﻮﺭﺓ ﻭﻣﻦ:
))ﺍﳌﺮﺳﻠﲔ ﻧﻮﺡ ﻗﻮﻡ ﻛﺬﺑﺖ)105(ﺗﺘﻘﻮﻥ ﺃﻻ ﻧﻮﺡ ﺃﺧﻮﻫﻢ ﳍﻢ ﻗﺎﻝ ﺇﺫ)106(ﺭﺳـﻮﻝ ﻟﻜﻢ ﺇﱏ
ﺃﻣﲔ)107(ﻭﺃﻃﻴﻌﻮﻥ ﺍﷲ ﻓﺎﺗﻘﻮﺍ)108(ﺭﺏ ﻋﻠـﻰ ﺇﻻ ﺃﺟـﺮﻯ ﺇﻥ ﺃﺟـﺮ ﻣـﻦ ﻋﻠﻴـﻪ ﺃﺳﺄﻟﻜﻢ ﻭﻣﺎ
ﺍﻟﻌﺎﳌﲔ)109(ﻭﺃﻃﻴﻌﻮﻥ ﺍﷲ ﻓﺎﺗﻘﻮﺍ)110(ﺃﻧﺆ ﻗﺎﻟﻮﺍﺍﻷﺭﺫﻟﻮﻥ ﻭﺍﺗﺒﻌﻚ ﻟﻚ ﻣﻦ)111(ﲟﺎ ﻋﻠﻤﻰ ﻭﻣﺎ ﻗﺎﻝ
ﻳﻌﻤﻠﻮﻥ ﻛﺎﻧﻮﺍ)112(ﺗﺸﻌﺮﻭﻥ ﻟﻮ ﺭﰉ ﻋﻠﻰ ﺇﻻ ﻢﺣﺴﺎ ﺃﻥ)113(ﺍﳌﺆﻣﻨﲔ ﺑﻄﺎﺭﺩ ﺃﻧﺎ ﻭﻣﺎ)114(ﺃﻧﺎ ﺇﻥ
1
ﻫﻮﺩ ﺳﻮﺭﺓ) :25–44(
2
ﺍﻷﻋﺮﺍﻑ ﺳﻮﺭﺓ) :59-64(
- 9. )9(
ﻣﺒﲔ ﻧﺬﻳﺮ ﺇﻻ)115(ﺍﳌﺮﺟـﻮﻣﲔ ﻣـﻦ ﻟﺘﻜﻮﻧﻦ ﻧﻮﺡ ﻳﺎ ﺗﻨﺘﻪ ﱂ ﻟﺌﻦ ﻗﺎﻟﻮﺍ)116(ﻗـﻮﻣﻰ ﺇﻥ ﺭﺏ ﻗـﺎﻝ
ﻛﺬﺑﻮﻥ)117(ﻭﳒ ﹰﺎﻓﺘﺤ ﻭﺑﻴﻨﻬﻢ ﺑﻴﲎ ﻓﺎﻓﺘﺢﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻣﻌﻰ ﻭﻣﻦ ﲎ)118(ﺍﻟﻔﻠـﻚ ﰱ ﻣﻌﻪ ﻭﻣﻦ ﻓﺄﳒﻴﻨﺎﻩ
ﺍﳌﺸﺤﻮﻥ)119(ﺍﻟﺒﺎﻗﲔ ﺑﻌﺪ ﺃﻏﺮﻗﻨﺎ ﰒ)120(ﻣﺆﻣﻨﲔ ﺃﻛﺜﺮﻫﻢ ﻭﻣﺎ ﻵﻳﺔ ﺫﻟﻚ ﰱ ﺇﻥ)121(ﳍﻮ ﺭﺑﻚ ﻭﺇﻥ
ﺍﻟﺮﺣﻴﻢ ﺍﻟﻌﺰﻳﺰ) ((1
(0
ﺍﻟﺸﻌﺮﺍﺀ ﺳﻮﺭﺓ ﻭﻣﻦ:
))ﺍﳌﺮﺳﻠﲔ ﻧﻮﺡ ﻗﻮﻡ ﻛﺬﺑﺖ)105(ﺗﺘﻘﻮﻥ ﺃﻻ ﻧﻮﺡ ﺃﺧﻮﻫﻢ ﳍﻢ ﻗﺎﻝ ﺇﺫ)106(ﻟﻜ ﺇﱏﺭﺳـﻮﻝ ﻢ
ﺃﻣﲔ)107(ﻭﺃﻃﻴﻌﻮﻥ ﺍﷲ ﻓﺄﺗﻘﻮﺍ)108(ﺭﺏ ﻋﻠـﻰ ﺇﻻ ﺃﺟـﺮﻯ ﺇﻥ ﺃﺟـﺮ ﻣـﻦ ﻋﻠﻴـﻪ ﺃﺳﺄﻟﻜﻢ ﻭﻣﺎ
ﺍﻟﻌﺎﳌﲔ)109(ﻭﺃﻃﻴﻌﻮﻥ ﺍﷲ ﻓﺎﺗﻘﻮﺍ)110(ﺍﻷﺭﺫﻟﻮﻥ ﻭﺍﺗﺒﻌﻚ ﻟﻚ ﺃﻧﺆﻣﻦ ﻗﺎﻟﻮﺍ)111(ﲟﺎ ﻋﻠﻤﻰ ﻭﻣﺎ ﻗﺎﻝ
ﻳﻌﻤﻠﻮﻥ ﻛﺎﻧﻮﺍ)112(ﺗﺸﻌﺮﻭﻥ ﻟﻮ ﺭﰉ ﻋﻠﻰ ﺇﻻ ﻢﺣﺴﺎ ﺇﻥ()113(ﺍﳌﺆﻣﻨﲔ ﺑﻄﺎﺭﺩ ﺃﻧﺎ ﻭﻣﺎ)114(ﺇﻥ
ﻣﺒﲔ ﻧﺬﻳﺮ ﺇﻻ ﺃﻧﺎ)115(ﺍﳌﺮﺟـﻮﻣﲔ ﻣﻦ ﻟﺘﻜﻮﻧﻦ ﻧﻮﺡ ﻳﺎ ﺗﻨﺘﻪ ﱂ ﻟﺌﻦ ﻗﺎﻟﻮﺍ)116(ﻗـﻮﻣﻰ ﺇﻥ ﺭﺏ ﻗـﺎﻝ
ﻛﺬﺑﻮﻥ)117(ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻣﻌﻰ ﻭﻣﻦ ﻭﳒﲎ ﻓﺘﺤﺎ ﻭﺑﻴﻨﻬﻢ ﺑﻴﲎ ﻓﺎﻓﺘﺢ)118(ﺍﻟﻔﻠـﻚ ﰱ ﻣﻌﻪ ﻭﻣﻦ ﻓﺄﳒﻴﻨﺎﻩ
ﺍﳌﺸﺤﻮﻥ)119(ﺍﻟﺒﺎﻗﲔ ﺑﻌﺪ ﺃﻏﺮﻗﻨﺎ ﰒ)120(ﺃﻛﺜﺮ ﻛﺎﻥ ﻭﻣﺎ ﻵﻳﺔ ﺫﻟﻚ ﰱ ﺇﻥﻣـﺆﻣﻨﲔ ﻫﻢ)121(ﻭﺇﻥ
ﺍﻟﺮﺣﻴﻢ ﺍﻟﻌﺰﻳﺰ ﳍﻮ ﺭﺑﻚ)((2(0
ﻭﺍﺣﺪﺓ ﻗﺼﺔ ﺎﺇ00ﻭﺇﻏﺮﺍﻗﻬﻢ ،ﻟﻪ ﻭﺗﻜﺬﻳﺒﻬﻢ ،ﻋﻠﻴﻬﻢ ﻭﺭﺩﻭﺩﻩ ،ﻣﻌﻪ ﻭﺟﺪﺍﳍﻢ ،ﻗﻮﻣﻪ ﻣﻊ ﻧﻮﺡ ﻗﺼﺔ
ﺍﳌﺆﻣﻨﲔ ﻭﳒﺎﺓ ﺍﻟﻨﻬﺎﻳﺔ ﰱ0
ﻭﰱ ،ـﺎﻋﻤﻮﻣﻴﺎ ﰱ ﺖﺗﺸﺎ ﻭﺇﻥ ﻣﺘﻌﺪﺩﺓ ﺻﻮﺭ ﺎﺇ ﺃﻡ ،ﺍﻟﻘﺮﺁﱏ ﺍﻟﺴﺮﺩ ﰱ ﻭﺍﺣﺪﺓ ﻫﻰ ﻫﻞ ﻭﻟﻜﻦ
ﺎﻳﺘ ﻭﰱ ﺑﺪﺋﻬﺎﻚ؟
ﳐﺘﻠﻔﺎ ﺟﻮﺍ ﻣﺮﺓ ﻛﻞ ﰱ ﻳﻌﻄﻰ ﻷﻧﻪ ،ﲨﺎﻝ ﺫﺍﺗﻪ ﰱ ﻫﻮ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺴﺮﺩ ﻃﺮﻕ ﰱ ﺍﻟﺼﻮﺭ ﺍﺧﺘﻼﻑ ﺇﻥ
ﰱ ﻫـﻰ ﻫﻰ ﻭﺍﻟﻮﻗﺎﺋﻊ ،ﻫﻢ ﻫﻢ ﺍﻷﺷﺨﺎﺹ ﺃﻥ ﻣﻊ ،ﺟﺪﻳﺪﺓ ﻗﺼﺔ ﺎﻓﻜﺄ ،ﻭﺍﻟﺴﺎﻣﻊ ،ﺍﻟﻘﺎﺭﺉ ﻧﻔﺲ ﰱ ﻟﻠﻘﺼﺔ
ﺍﻟﻨﻬﺎﻳﺔ0
1
ﺍﻟﺸﻌﺮﺍﺀ ﺳﻮﺭﺓ:105-122
- 10. )10(
ﺍﻟﻔﻨ ﺍﻟﻨﺎﺣﻴﺔ ﻣﻦ ﻣﺸﺘﻤﻼ ﻛﺎﻥ ﻭﺇﻥ ،ﺍﻟﻘﺼﺺ ﺮﺩ ﻳﺮﺩ ﻻ ﺍﻟﻘﺮﺁﻥ ﰱ ﺍﻟﻘﺼﺺ ﻭﻟﻜﻦﻋﻠﻰ ﺍﳉﻤﺎﻟﻴﺔ ﻴﺔ
ﻓﻜﺮﺓ ﳎﺮﺩ ﻛﺎﻥ ﻟﻮ ﳑﺎ ،ﻓﻴﻬﺎ ﺗﺄﺛﲑﺍ ﺃﺑﻠﻎ ﻓﻴﻜﻮﻥ ،ﺍﻟﻨﻔﺲ ﺇﱃ ﻟﻄﻴﻔﺎ ﻣﺪﺧﻼ ﻟﻪ ﲡﻌﻞ ﺍﻟﱴ ﺍﻟﻔﲎ ﺍﳉﻤﺎﻝ ﻋﻨﺎﺻﺮ
ﺍﻟﻮﺟﺪﺍﻥ ﲣﺎﻃﺐ ﻭﻻ ﻭﺣﺪﻩ ﺍﻟﻌﻘﻞ ﲣﺎﻃﺐ ﻗﻀﻴﺔ ﺃﻭ0
ﺃﻧﻪ ﺍﻟﻘﺼﺺ ﻫﺬﺍ ﰱ ﺍﻟﺮﻭﻋﺔ ﻭﻟﻜﻦ–ﺍﻟﻔﲎ ﲨﺎﻟﻪ ﻣﻊ–ﻛﺘﺎﺏ ﻋﻠﻴﻪ ﻳﺸﺘﻤﻞ ﳑﺎ ﺩﻋﻮﻳﺎ ﻫﺪﻓﺎ ﻳﺆﺩﻯ
ﺍﻷﻋﻈ ﺍﻟﺪﻋﻮﺓﺍﻟﻔﲎ ﻭﺍﳉﻤﺎﻝ ﺍﻟﺪﻋﻮﻯ ﺍﳍﺪﻑ ﺑﲔ ﻛﺎﻣﻞ ﺗﻨﺎﺳﻖ ﰱ ،ﻢ..ﻛﺜﲑﺓ ﺍﻟﺪﻋﻮﻳﺔ ﺍﻷﻫﺪﺍﻑ ﻛﺎﻧﺖ ﻭﺇﺫ
ﻣـﻦ ﺍﳌﻘـﺼﻮﺩ ﺍﳍﺪﻑ ﻣﻊ ﻣﺘﻨﺎﺳﻘﺔ ،ﻣﺮﺓ ﻛﻞ ﰱ ﳐﺘﻠﻔﺔ ﺻﻮﺭﺓ ﰱ ﺍﻟﻘﺮﺁﱏ ﺍﻟﻘﺼﺺ ﳚﺊ ،ﻭﳐﺘﻠﻔﺔ ﻭﻣﺘﻌﺪﺩﺓ
ﻣﺮﺓ ﻛﻞ ﰱ ﺍﻟﻔﲎ ﺍﳉﻤﺎﻝ ﺗﻮﺍﻓﺮ ﻣﻊ ،ﺍﻟﻘﺼﺔ ﺇﻳﺮﺍﺩ0
ﺃﺛﺒ ﺍﻟﱴ ﺍﻟﺜﻼﺙ ﺍﻟﺴﻮﺭ ﰱ ﻧﻮﺡ ﻗﺼﺔ ﻭﻟﻨﺮﺍﺟﻊﺍﳍﺪﻑ ﻣﻊ ﻣﺮﺓ ﻛﻞ ﰱ ﺗﻨﺎﺳﻘﻬﺎ ﻟﻨﺮﻯ ،ﻗﻠﻴﻞ ﻣﻨﺬ ﺘﻨﺎﻫﺎ
ﺍﻟﻘﺼﺔ ﺇﻳﺮﺍﺩ ﻣﻦ00
ﻫﻮﺩ ﺳﻮﺭﺓ ﰱ ﺍﻟﻘﺼﺔ ﺇﻳﺮﺍﺩ ﻣﻦ ﺍﳍﺪﻑ–ﺍﻟﺴﻮﺭﺓ ﺳﻴﺎﻕ ﰱ ﻣﺬﻛﻮﺭ ﻫﻮ ﻛﻤﺎ–ﺃﻣﻮﺭ ﺛﻼﺛﺔ:
))ﻭﺣﺼﻴﺪ ﻗﺎﺋﻢ ﻣﻨﻬﺎ ﻋﻠﻴﻚ ﻧﻘﺼﻪ ﺍﻟﻘﺮﻯ ﺃﻧﺒﺎﺀ ﻣﻦ ﺫﻟﻚ)100(ﻇﻠﻤـﻮﺍ ﻭﻟﻜـﻦ ﻇﻠﻤﻨـﺎﻫﻢ ﻭﻣﺎ
ﻳﺪﻋﻮﻥ ﺍﻟﱴ ﺁﳍﺘﻬﻢ ﻋﻨﻬﻢ ﺃﻏﻨﺖ ﻓﻤﺎ ﺃﻧﻔﺴﻬﻢﻏـﲑ ﺯﺍﺩﻭﻫـﻢ ﻭﻣﺎ ﺭﺑﻚ ﺃﻣﺮ ﺟﺎﺀ ﳌﺎ ﺷﻰﺀ ﻣﻦ ﺍﷲ ﺩﻭﻥ ﻣﻦ
ﺗﺘﺒﻴﺐ)101(ﺷﺪﻳﺪ ﺃﻟﻴﻢ ﺃﺧﺬﻩ ﺇﻥ ﻇﺎﳌﺔ ﻭﻫﻰ ﺍﻟﻘﺮﻯ ﺃﺧﺬ ﺇﺫﺍ ﺭﺑﻚ ﺃﺧﺬ ﻭﻛﺬﻟﻚ)102(ﺫﻟـﻚ ﰱ ﺇﻥ
ﻣﺸﻬﻮﺩ ﻳﻮﻡ ﻭﺫﻟﻚ ﺍﻟﻨﺎﺱ ﻟﻪ ﳎﻤﻮﻉ ﻳﻮﻡ ﺫﻟﻚ ﺍﻵﺧﺮﺓ ﻋﺬﺍﺏ ﺧﺎﻑ ﳌﻦ ﻵﻳﺔ)((1
(
))ﰱ ﻭﺟﺎﺀﻙ ﻓﺆﺍﺩﻙ ﺑﻪ ﻧﺜﺒﺖ ﻣﺎ ﺍﻟﺮﺳﻞ ﺃﻧﺒﺎﺀ ﻣﻦ ﻋﻠﻴﻚ ﻧﻘﺺ ﻭﻛﻼﻭﺫﻛـﺮﻯ ﻭﻣﻮﻋﻈﺔ ﺍﳊﻖ ﻫﺬﻩ
ﻟﻠﻤﺆﻣﻨﲔ)((2
(0
ﻭﻳﺘﻘﻮﻩ ﺍﻵﺧﺮﺓ ﻋﺬﺍﺏ ﳛﺬﺭﻭﺍ ﻟﻜﻰ ﻟﻠﻨﺎﺱ ﺇﻧﺬﺍﺭ ﻓﻬﻰ..ﺍﻟﺮﺳﻮﻝ ﻟﻘﻠﺐ ﺗﺜﺒﻴﺖ ﻭﻫﻰﻣﻮﻋﻈـﺔ ﻭﻫﻰ ،
ﻟﻠﻤﺆﻣﻨﲔ ﻭﺫﻛﺮﻯ0
ﻭﻗـﻊ ﻓﻴﻤﺎ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺫﻛﺮ ﻣﻦ ﻭﺍﻹﻛﺜﺎﺭ ،ﺍﻟﻌﺮﺽ ﺗﻄﻮﻳﻞ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻫﺪﺍﻑ ﳍﺬﻩ ﺍﳌﻨﺎﺳﺐ ﻣﻦ ﻭﻛﺎﻥ
ﻭﻗﻮﻣﻪ ﺭﺳﻮﻝ ﻛﻞ ﺑﲔ.ﻣﻨ ﺫﻟﻚ ﻭﻛﺎﻥﺍﻟﺮﺳـﻮﻝ ﻗﻠﺐ ﺑﺘﺜﺒﻴﺖ ﺍﳌﺘﻌﻠﻖ ﻟﻠﻬﺪﻑ ﺧﺎﺻﺔ ﺑﺼﻔﺔ ﺎﺳﺒﺎﻭﻫـﻮ
1
ﻫﻮﺩ ﺳﻮﺭﺓ:100-103
2
ﻫﻮﺩ ﺳﻮﺭﺓ:1020
- 11. )11(
ﻗﻮﻣﻪ ﻣﻦ ﺍﻟﻌﻨﺖ ﻳﻠﻘﻰ:ﺧﺼﻮﻣﺘﻬﻢ ﰱ ﻭﺍﻟﻠﺪﺩ ﻭﺟﺪﳍﻢ ﺗﻜﺬﻳﺒﻬﻢ ﻣﻦ..ﺭﺳـﻞ ﻣﻦ ﺳﺎﺑﻖ ﺭﺳﻮﻝ ﺫﺍ ﻫﻮ ﻓﻬﺎ
ﻛﺬﺑﻮﻩ ﺍﻟﺬﻳﻦ ﻋﻠﻰ ﻭﻗﻀﻰ ﺍﷲ ﳒﺎﻩ ﰒ ،ﻋﻠﻴﻪ ﻭﺻﱪ ،ﺍﻟﻌﻨﺖ ﺫﻟﻚ ﻣﺜﻞ ﻟﻘﻰ ﻗﺪ ﺍﷲ00
ﺍﻷﻋﺮﺍﻑ ﺳﻮﺭﺓ ﰱ ﺍﳍﺪﻑ ﺃﻣﺎ–ﺳﻴﺎﻕ ﰱ ﺟﺎﺀ ﻛﻤﺎﺍﻟﺼﻮﺭﺓ–ﺍﻟﺒﻴﺎﻥ ﻫﺬﺍ ﻓﻬﻮ:
))ﻳـﻀﺮﻋﻮﻥ ﻟﻌﻠﻬﻢ ﻭﺍﻟﻀﺮﺍﺀ ﺑﺎﻟﺒﺄﺳﺎﺀ ﺃﻫﻠﻬﺎ ﺃﺧﺬﻧﺎ ﺇﻻ ﻧﱮ ﻣﻦ ﻗﺮﻳﺔ ﰱ ﺃﺭﺳﻠﻨﺎ ﻭﻣﺎ)94(ﺑـﺪﻟﻨﺎ ﰒ
ﻻ ﻭﻫـﻢ ﺑﻐﺘـﺔ ﻓﺄﺧـﺬﻧﺎﻫﻢ ﻭﺍﻟـﺴﺮﺍﺀ ﺍﻟـﻀﺮﺍﺀ ﺁﺑﺎﺀﻧﺎ ﻣﺲ ﻗﺪ ﻭﻗﺎﻟﻮﺍ ﻋﻔﻮﺍ ﺣﱴ ﺍﳊﺴﻨﺔ ﺍﻟﺴﻴﺌﺔ ﻣﻜﺎﻥ
ﻳﺸﻌﺮﻭﻥ)((1
(0
ﻋﻠﻰ ﻭﻟﻴﺲ ،ﺍﳌﺒﺎﻏﺖ ﺍﻷﺧﺬ ﻋﻠﻰ ﻫﻮ ﻫﻨﺎ ﻓﺎﻟﺘﺮﻛﻴﺰﻓـﻼ ،ﻭﻗﻮﻣﻪ ﺍﻟﺮﺳﻮﻝ ﺑﲔ ﺃﺣﺪﺍﺙ ﻣﻦ ﺟﺮﻯ ﻣﺎ
ﺍﻟﺴﻴﺎﻕ ﰱ ﻋﻠﻴﻬﺎ ﻳﺮﻛﺰ0
ﺍﻟﻘﺼﺔ ﺇﻳﺮﺍﺩ ﻓﻬﺪﻑ ﺍﻟﺸﻌﺮﺍﺀ ﺳﻮﺭﺓ ﰱ ﻭﺃﻣﺎ–ﺍﻟﺴﻮﺭﺓ ﰱ ﻣﺬﻛﻮﺭ ﻫﻮ ﻛﻤﺎ–ﻳﻄـﺎﻟﺒﻮﻥ ﺍﻟﻜﻔﺎﺭ ﺃﻥ
ﺍﻟﺮﺳﻮﻝﺍﷲ ﻋﻨﺪ ﻣﻦ ﺭﺳﻮﻝ ﺃﻧﻪ ﻳﺼﺪﻗﻮﻥ ﲡﻌﻠﻬﻢ ﺑﺂﻳﺔ.ﺇﻫﻼﻙ ﻭﻫﻰ ،ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﻟﻘﺼﺔ ﰱ ﺍﻟﺘﺮﻛﻴﺰ ﻓﺠﺎﺀ
ﺍﳌ ﻭﺗﻨﺠﻴﺔ ﺍﳌﻜﺬﺑﲔﻫﻮﺩ ﺳﻮﺭﺓ ﰱ ﺍﳊﺎﻝ ﻛﺎﻥ ﻛﻤﺎ ﺍﻷﺣﺪﺍﺙ ﺗﻔﺎﺻﻴﻞ ﻋﻠﻰ ﻭﻟﻴﺲ ،ﺆﻣﻨﲔ0
ﻭﻓﺎﺋﻬﺎ ﻣﻊ ﺍﻟﻔﲎ ﲨﺎﳍﺎ ﻟﻠﻘﺼﺔ ﻳﺘﻢ ﻭﻫﻜﺬﺍ–ﻣﺮﺓ ﻛﻞ ﰱ–ﻭﺗﺘﻨـﻮﻉ ،ﺍﻟﻘـﺼﺔ ﺇﻳﺮﺍﺩ ﻣﻦ ﺑﺎﳍﺪﻑ
ﺍﻟﻌﺮﺽ ﺳﻴﺎﻕ ﻳﻨﺎﺳﺐ ﲟﺎ ﻣﺮﺓ ﻛﻞ ﰱ ﺍﻟﺼﻮﺭ00
ﺍﻹﻋﺠﺎﺯ ﻣﻦ ﻭﺫﻟﻚ00
* * *
ﻣﺘﻨﻮﻋﺔ ﻛﺜﲑﺓ ﻭﻫﻰ ،ﺍﻟﻘﻴﺎﻣﺔ ﻣﺸﺎﻫﺪ ﰱ ﻛﺬﻟﻚ ﻭﺍﻟﺸﺄﻥﰱ ،ﺷـﺪﻳﺪ ﺍﺧﺘـﺼﺎﺭ ﰱ ﺃﺣﻴﺎﻧﺎ ﺗﻌﺮﺽ ،
ﻳﺘﻨﺎﺳﺐ ،ﺧﺎﺻﺎ ﺟﻮﺍ ﺗﻌﻄﻰ ﻣﺮﺓ ﻛﻞ ﻭﰱ ،ﻣﺘﻮﺍﻟﻴﺎﺕ ﺁﻳﺎﺕ ﰱ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻭﺃﺣﻴﺎﻧﺎ ،ﻣﻌﺪﻭﺩﺍﺕ ﻛﻠﻤﺎﺕ–ﻣﻦ
ﺟﻬﺔ–ﻣـﻦ ﺳﻮﺭﺓ ﻭﻟﻜﻞ ،ﺍﻟﺴﻮﺭﺓ ﰱ ﺍﳌﻌﺮﻭﺽ ﺍﻟﺴﻴﺎﻕ ﻣﻊ ﺃﺧﺮﻯ ﺟﻬﺔ ﻭﻣﻦ ،ﻃﻮﳍﺎ ﺃﻭ ﺍﻟﺴﻮﺭﺓ ﻗﺼﺮ ﻣﻊ
ﲨ ﺍﺷﺘﺮﻛﺖ ﻭﺇﻥ ،ﺍﳋﺎﺹ ﻭﺳﻴﺎﻗﻬﺎ ﺍﳋﺎﺹ ﺟﻮﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺳﻮﺭﻫﺪﺍﻳﺔ ﻫﻮ ،ﻣﺸﺘﺮﻙ ﻛﺒﲑ ﻭﺍﺣﺪ ﻫﺪﻑ ﰱ ﻴﻌﺎ
ﲡﺎﻫﻪ ﻋﻠﻴﻬﻢ ﳚﺐ ﻭﲟﺎ ،ﺑﻪ ﻭﺗﻌﺮﻳﻔﻬﻢ ،ﻢﺭ ﺇﱃ ﻟﻠﻨﺎﺱ–ﺳﺒﺤﺎﻧﻪ–ﺍﻟﻄﺎﻋﺔ ﻭﺧﺎﻟﺺ ﺍﻟﻌﺒﺎﺩﺓ ﺧﺎﻟﺺ ﻣﻦ0
ﺍﻟﻘﺎﺭﻋﺔ ﺳﻮﺭﺓ ، ﺍﻟﺒﻠﻴﻎ ﺍﻹﳚﺎﺯ ﺃﻣﺜﻠﺔ ﻣﻦ ﻣﺜﺎﻻ ﺧﺬ:
1
ﺍﻷﻋﺮﺍﻑ ﺳﻮﺭﺓ:94،95
- 12. )12(
))ﺍﻟﻘﺎﺭﻋﺔ)1(ﺍﻟﻘﺎﺭﻋﺔ ﻣﺎ)2(ﺍﻟﻘﺎﺭﻋﺔ ﻣﺎ ﺃﺩﺭﺍﻙ ﻭﻣﺎ)3(ﺍ ﻛﺎﻟﻔﺮﺍﺵ ﺍﻟﻨﺎﺱ ﻳﻜﻮﻥ ﻳﻮﻡﳌﺒﺜـﻮﺙ)4(
ﺍﳌﻨﻔﻮﺵ ﻛﺎﻟﻌﻬﻦ ﺍﳉﺒﺎﻝ ﻭﺗﻜﻮﻥ)5(ﻣﻮﺍﺯﻳﻨﻪ ﺛﻘﻠﺖ ﻣﻦ ﻓﺄﻣﺎ)6(ﺭﺍﺿﻴﺔ ﻋﻴﺸﺔ ﰱ ﻓﻬﻮ)7(ﺧﻔـﺖ ﻣﻦ ﻭﺃﻣﺎ
ﻣﻮﺍﺯﻳﻨﻪ)8(ﻫﺎﻭﻳﺔ ﻓﺄﻣﻪ)9(ﻫﻴﺔ ﻣﺎ ﺃﺩﺭﺍﻙ ﻭﻣﺎ)10(ﺣﺎﻣﻴﺔ ﻧﺎﺭ(()1(
ﺍﻟﻐﺎﺷﻴﺔ ﺳﻮﺭﺓ ﰱ ،ﻃﻮﻝ ﻏﲑ ﰱ ﻭﻟﻜﻦ ،ﺗﻔﺼﻴﻼ ﺃﻛﺜﺮ ﺃﺧﺮﻯ ﺻﻮﺭﺓ ﻭﺧﺬ:
))ﺍﻟﻐﺎﺷﻴﺔ ﺣﺪﻳﺚ ﺃﺗﺎﻙ ﻫﻞ)1(ﻭﺟﻮﻩﺧﺎﺷﻌﺔ ﻳﻮﻣﺌﺬ)2(ﻧﺎﺻﺒﺔ ﻋﺎﻣﻠﺔ)3(ﺣﺎﻣﻴﺔ ﹰﺍﻧﺎﺭ ﺗﺼﻠﻰ)4(
ﺁﻧﻴﺔ ﻋﲔ ﻣﻦ ﺗﺴﻘﻰ)5(ﺿﺮﻳﻊ ﻣﻦ ﺇﻻ ﻃﻌﺎﻡ ﳍﻢ ﻟﻴﺲ)6(ﺟﻮﻉ ﻣﻦ ﻳﻐﲎ ﻭﻻ ﻳﺴﻤﻦ ﻻ)7(ﻳﻮﻣﺌـﺬ ﻭﺟﻮﻩ
ﻧﺎﻋﻤﺔ)8(ﺭﺍﺿﻴﺔ ﻟﺴﻌﻴﻬﺎ)9(ﻋﺎﻟﻴﺔ ﺟﻨﺔ ﰱ)10(ﻻﻏﻴﺔ ﻓﻴﻬﺎ ﺗﺴﻤﻊ ﻻ)11(ﺟﺎﺭﻳﺔ ﻋﲔ ﻓﻴﻬﺎ)12(ﻓﻴﻬـﺎ
ﻣﺮﻓﻮﻉ ﺳﺮﺭ)13(ﻣﻮﺿﻮﻋﺔ ﻭﺃﻛﻮﺍﺏ)14(ﻣﺼﻔﻮﻓﺔ ﻭﳕﺎﺭﻕ)15(ﻣﺒﺜﻮﺛﺔ ﻭﺯﺭﺍﰉ(()2(
0
ﺍﳊﺞ ﺳﻮﺭﺓ ﰱ ،ﻟﻠﻌﺬﺍﺏ ﺗﻔﺼﻴﻼ ﺃﻛﺜﺮ ﻭﺻﻔﺎ ﻭﺧﺬ:
))ﻓـﻮﻕ ﻣـﻦ ﻳـﺼﺐ ﻧﺎﺭ ﻣﻦ ﺛﻴﺎﺏ ﳍﻢ ﻗﻄﻌﺖ ﻛﻔﺮﻭﺍ ﻓﺎﻟﺬﻳﻦ ﻢﺭ ﰱ ﺍﺧﺘﺼﻤﻮﺍ ﺧﺼﻤﺎﻥ ﻫﺬﺍﻥ
ﺍﳊﻤﻴﻢ ﺭﺀﻭﺳﻬﻢ)19(ﻭﺍﳉﻠﻮﺩ ﻢﺑﻄﻮ ﰱ ﻣﺎ ﺑﻪ ﻳﺼﻬﺮ)20(ﺣﺪﻳﺪ ﻣﻦ ﻣﻘﺎﻣﻊ ﻭﳍﻢ)21(ﺃﺭﺍﺩﻭﺍ ﻛﻠﻤﺎﺃﻥ
ﺍﳊﺮﻳﻖ ﻋﺬﺍﺏ ﻭﺫﻭﻗﻮﺍ ﻓﻴﻬﺎ ﺃﻋﻴﺪﻭﺍ ﻏﻢ ﻣﻦ ﻣﻨﻬﺎ ﳜﺮﺟﻮﺍ) ((3
(0
ﺍﻟﻮﺍﻗﻌﺔ ﺳﻮﺭﺓ ﻣﻦ ﺍﳌﺸﻬﺪ ﻫﺬﺍ ﺃﻭ:
))ﺍﻟﺸﻤﺎﻝ ﺃﺻﺤﺎﺏ ﻣﺎ ﺍﻟﺸﻤﺎﻝ ﻭﺃﺻﺤﺎﺏ)41(ﻭﲪﻴﻢ ﲰﻮﻡ ﰱ)42(ﳛﻤﻮﻡ ﻣﻦ ﻭﻇﻞ)43(ﺑﺎﺭﺩ ﻻ
ﻛﺮﱘ ﻭﻻ)44(ﻣﺘﺮﻓﲔ ﺫﻟﻚ ﻗﺒﻞ ﻛﺎﻧﻮﺍ ﻢﺇ)45(ﺍﻟﻌﻈـﻴﻢ ﺍﳊﻨﺚ ﻋﻠﻰ ﻳﺼﺮﻭﻥ ﻭﻛﺎﻧﻮﺍ)46(ﻭﻛـﺎﻧﻮﺍ
ﳌﺒﻌﺜـﻮﻥ ﺃﺋﻨﺎ ﹰﺎﻭﻋﻈﺎﻣ ﹰﺎﺗﺮﺍﺑ ﻭﻛﻨﺎ ﻣﺘﻨﺎ ﺃﺋﺬﺍ ﻳﻘﻮﻟﻮﻥ)47(ﺍﻷﻭﻟـﻮﻥ ﺁﺑﺎﺅﻧـﺎ ﺃﻭ)48(ﺍﻷﻭﻟـﲔ ﺃﻥ ﻗـﻞ
ﻭﺍﻵﺧﺮﻳﻦ)49(ﻣﻌﻠﻮﻡ ﻳﻮﻡ ﻣﻴﻘﺎﺕ ﺇﱃ ﻤﻮﻋﻮﻥ)50(ﺍﳌﻜﺬﺑﻮﻥ ﺍﻟﻀﺎﻟﻮﻥ ﺃﻳﻬﺎ ﺇﻧﻜﻢ ﰒ)51(ﻣﻦ ﻵﻛﻠﻮﻥ
ﺯﻗﻮﻡ ﻣﻦ ﺷﺠﺮ)52(ﺍﻟﺒﻄﻮﻥ ﻣﻨﻬﺎ ﻓﻤﺎﻟﺌﻮﻥ)53(ﺍﳊﻤـﻴﻢ ﻣﻦ ﻋﻠﻴﻪ ﻓﺸﺎﺭﺑﻮﻥ)54(ﻓـﺸﺷـﺮﺏ ﺎﺭﺑﻮﻥ
ﺍﳍﻴﻢ)55(ﺍﻟﺪﻳﻦ ﻳﻮﻡ ﻧﺰﳍﻢ ﻫﺬﺍ)((4
(
1
ﺍﻟﻘﺎﺭﻋﺔ ﺳﻮﺭﺓ:1-11
2
ﺍﻟﻐﺎﺷﻴﺔ ﺳﻮﺭﺓ:1-16
3
ﺍﳊﺞ ﺳﻮﺭﺓ:19-22
4
ﺍﻟﻮﺍﻗﻌﺔ ﺳﻮﺭﺓ:41-56
- 13. )13(
ﺍﻹﻧﺴﺎﻥ ﺳﻮﺭﺓ ﻣﻦ ،ﻟﻠﻨﻌﻴﻢ ﺍﳌﻔﺼﻞ ﺍﳌﺸﻬﺪ ﻫﺬﺍ ﺧﺬ ﰒ:
))ﹰﺍﻭﺳﺮﻭﺭ ﻧﻀﺮﺓ ﻭﻟﻘﺎﻫﻢ ﺍﻟﻴﻮﻡ ﺫﻟﻚ ﺷﺮ ﺍﷲ ﻓﻮﻗﺎﻫﻢ)11(ﻭﺣﺮﻳﺮﺍ ﺟﻨﺔ ﺻﱪﻭﺍ ﲟﺎ ﻭﺟﺰﺍﻫﻢ)12(
ﺯﻣﻬﺮﻳﺮﺍ ﻭﻻ ﴰﺴﺎ ﻓﻴﻬﺎ ﻳﺮﻭﻥ ﻻ ﺍﻷﺭﺍﺋﻚ ﻋﻠﻰ ﻓﻴﻬﺎ ﻣﺘﻜﺌﲔ)13(ﻇﻼ ﻋﻠﻴﻬﻢ ﻭﺩﺍﻧﻴﺔﻗﻄﻮﻓﻬـﺎ ﻭﺫﻟﻠـﺖ ﳍﺎ
ﺗﺬﻟﻴﻼ)14(ﻗﻮﺍﺭﻳﺮﺍ ﻛﺎﻧﺖ ﻭﺃﻛﻮﺍﺏ ﻓﻀﺔ ﻣﻦ ﺑﺂﻧﻴﺔ ﻋﻠﻴﻬﻢ ﻭﻳﻄﺎﻑ)15(ﻗـﺪﺭﻭﻫﺎ ﻓـﻀﺔ ﻣـﻦ ﻗﻮﺍﺭﻳﺮ
ﺗﻘﺪﻳﺮﺍ)16(ﺯﳒﺒﻴﻼ ﻣﺰﺍﺟﻬﺎ ﻛﺎﻥ ﻛﺄﺳﺎ ﻓﻴﻬﺎ ﻭﻳﺴﻘﻮﻥ)17(ﺳﻠﺴﺒﻴﻼ ﺗﺴﻤﻰ ﻓﻴﻬﺎ ﻋﻴﻨﺎ)18(ﻭﻳﻄـﻮﻑ
ﹰﺍﻣﻨﺜﻮﺭ ﻟﺆﻟﺆﺍ ﺣﺴﺒﺘﻬﻢ ﺭﺃﻳﺘﻬﻢ ﺇﺫﺍ ﳐﻠﺪﻭﻥ ﻭﻟﺪﺍﻥ ﻋﻠﻴﻬﻢ)19(ﺭﺃﻳﺖ ﰒ ﺭﺃﻳﺖ ﻭﺇﺫﺍﻛﺒﲑﺍ ﹰﺎﻭﻣﻠﻜ ﻧﻌﻴﻤﺎ)20(
ﹰﺍﻃﻬﻮﺭ ﺷﺮﺍﺑﺎ ﻢﺭ ﻭﺳﻘﺎﻫﻢ ﻓﻀﺔ ﻣﻦ ﺃﺳﺎﻭﺭ ﻭﺣﻠﻮﺍ ﻭﺇﺳﺘﱪﻕ ﺧﻀﺮ ﺳﻨﺪﺱ ﻣﻦ ﺛﻴﺎﺏ ﻋﺎﻟﻴﻬﻢ)21(ﻋـﻦ
ﹰﺍﻣﺸﻜﻮﺭ ﺳﻌﻴﻜﻢ ﻭﻛﺎﻥ ﺟﺰﺍﺀ ﻟﻜﻢ ﻛﺎﻥ ﻫﺬﺍ)((1
(0
ﺍﻟﻜﺮﱘ؟ ﺍﻟﻘﺮﺁﻥ ﰱ ﺍﳌﺸﺎﻫﺪ ﻫﺬﻩ ﺗﺘﺒﻊ ﺣﲔ ﻧﻔﺴﻚ ﰱ ﲡﺪ ﻣﺎﺫﺍ
ﺍﻹ ﺣﻴﺚ ﻣﻦ ﺳﻮﺍﺀ ،ﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﻣﺘﻨﻮﻉ ﻋﺮﺽ ﰱ ﹰﻻﺃﻭ ﺇﻧﻚﻣﻔﺮﺩﺍﺕ ﺣﻴﺚ ﻣﻦ ﺃﻭ ،ﻭﺍﻟﺘﻄﻮﻳﻞ ﳚﺎﺯ
ﻣـﺮﺓ ﻛﻞ ﰱ ﺗﺸﻜﻞ ﻭﺍﻟﱴ ،ﺍﻵﺧﺮ ﺍﳌﻌﺮﺽ ﰱ ﻋﻨﻬﺎ ﻣﻌﺮﺽ ﻛﻞ ﰱ ﲣﺘﻠﻒ ﺍﻟﱴ ،ﻭﺍﻟﻌﺬﺍﺏ ﻟﻠﻨﻌﻴﻢ ﺍﻟﻮﺻﻒ
ﻋﻤﻮﻣﻴﺘﻬﺎ ﰱ ﺍﲢﺪﺙ ﺇﻥ ﺣﱴ ،ﺍﻷﺧﺮﻯ ﺍﻟﺼﻮﺭﺓ ﻋﻦ ﳐﺘﻠﻔﺔ ﺻﻮﺭﺓ0
ﺑ ﻭﻳﺘﺄﺛﺮ ،ﻧﻔﺴﻚ ﺑﻪ ﺗﻨﻔﻌﻞ ﺃﻻ ﲤﻠﻚ ﻻ ،ﺍﳊﻴﻮﻳﺔ ﻣﺘﺪﻓﻖ ﺣﻰ ﻋﺮﺽ ﰱ ﹰﺎﺛﺎﻧﻴ ﻭﺃﻧﺖﻭﺟﺪﺍﻧﻚ ﻪ0ﺑـﻞ
ﺃﻗﻄـﺎﺭ ﻋﻠﻴﻚ ﻭﻳﺄﺧﺬ ،ﺟﺎﻧﺐ ﻛﻞ ﻣﻦ ﺑﻚ ﳛﻴﻂ ،ﺍﻟﻠﺤﻈﺔ ﺃﻣﺎﻣﻚ ﺣﺎﺿﺮ ﻛﺄﻧﻪ ﻓﻴﻪ ﺗﻌﻴﺶ ﺃﻥ ﺇﻻ ﲤﻠﻚ ﻻ
ﺍﻟﺪﻧﻴﺎ ﺍﳊﻴﺎﺓ ﻭﻛﺄﻥ ،ﺣﺎﺿﺮ ﻛﺄﻧﻪ ﻓﻴﻪ ﺍﻹﻧﺴﺎﻥ ﻳﻌﻴﺶ ﺃﻥ ﺑﻪ ﺍﻟﺘﺄﺛﺮ ﻳﺼﻞ ﺑﻞ ،ﻧﻔﺴﻚ-ﰱ ﺍﳊﺎﺿـﺮ ﻫﻰ ﺍﻟﱴ
ﺍﳊﻘﻴﻘﺔ-ﺍﻟﱴ ﻫﻰ ﻭﻟﻴﺴﺖ ،ﻭﺍﻧﻘﻀﻰ ﻣﻀﻰ ﰒ ﻳﻮﻡ ﺫﺍﺕ ﺣﺪﺙ ،ﻗﺪﳝﺎ ﻭﺍﻗﻌﺎ ﻛﺎﻧﺖﰱ ﺍﻹﻧـﺴﺎﻥ ﻳﻌﻴـﺸﻬﺎ
،ﻭﺍﻟﻌـﺬﺍﺏ ﺍﻟﻨﻌﻴﻢ ﺻﻮﺭ ﻣﻦ ﻋﻠﻴﻪ ﺗﺸﺘﻤﻞ ﳝﺎ ،ﻳﻔﺎﺭﻗﻬﺎ ﻻ ﺍﻟﻨﻔﺲ ﰱ ﺣﻴﺎ ﺍﻵﺧﺮﺓ ﺧﺎﻃﺮ ﻓﻴﻈﻞ ،ﺍﻟﻠﺤﻈﺔ ﻫﺬﻩ
ﺍﻟﻌﺬﺍﺏ ﰱ ﺍﻟﻮﻗﻮﻉ ﻣﻦ ﲢﺬﺭ ﻭﺍﻟﺜﺎﻧﻴﺔ ،ﺍﳉﻨﺔ ﺇﱃ ﺍﻟﺸﻮﻕ ﺗﺪﻓﻊ ﺍﻷﻭﱃ0ﺍﻹﻋﺠﺎﺯ ﻣﻦ ﻭﺫﻟﻚ00
* * *
ﺍﻟﺘﻨﻮﻳﻊ ﻓﻴﻪ ﻳﺒﺪﻭ ﺛﺎﻟﺚ ﳎﺎﻝ ﻭﲦﺔ-ﺍﻟﺘﻜﺮﺍ ﻻﺭ-ﻗﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺪﺍﻟﺔ ﺍﻵﻳﺎﺕ ﳎﺎﻝ ﺫﻟﻚ ،ﻳﻜﻮﻥ ﻣﺎ ﺃﻭﺿﺢ
ﺍﷲ00
1
ﺍﻹﻧﺴﺎﻥ ﺳﻮﺭﺓ11-22
- 14. )14(
ﺍﻟﻘﺮﺁﻥ ﺇﻥ-ﻗﻠﻨﺎ ﻛﻤﺎ-ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺼﺮﺍﻁ ﻭﺇﱃ ،ﻢﺭ ﺇﱃ ﺍﻟﻨﺎﺱ ﻫﺪﺍﻳﺔ ﺍﻷﻭﱃ ﻣﻬﻤﺘﻪ ،ﻫﺪﺍﻳﺔ ﻛﺘﺎﺏ:
))ﻣﺒﲔ ﻭﻛﺘﺎﺏ ﻧﻮﺭ ﺍﷲ ﻣﻦ ﺟﺎﺀﻛﻢ ﻗﺪ)15(ﻣـﻦ ﻭﳜﺮﺟﻬﻢ ﺍﻟﺴﻼﻡ ﺳﺒﻞ ﺭﺿﻮﺍﻧﻪ ﺍﺗﺒﻊ ﻣﻦ ﺍﷲ ﺑﻪ ﻳﻬﺪﻯ
ﺍﻟﻨﻮ ﺇﱃ ﺍﻟﻈﻠﻤﺎﺕﻣﺴﺘﻘﻴﻢ ﺻﺮﺍﻁ ﺇﱃ ﻭﻳﻬﺪﻳﻬﻢ ﺑﺈﺫﻧﻪ ﺭ) ((1
(
ﻭﺍﻟـﱴ ،ﺍﷲ ﻗـﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺪﺍﻟﺔ ﺍﻵﻳﺎﺕ ﻫﻮ ﻢﺑﺮ ﺍﻟﻨﺎﺱ ﻟﺘﻌﺮﻳﻒ ﺍﻟﻘﺮﺁﻥ ﰱ ﺗﺮﺩ ﺍﻟﱴ ﺍﻷﺑﻮﺍﺏ ﻭﺃﻭﺳﻊ
ﺍﻟﺒﺸﺮﻯ ﺑﺎﻟﻘﻠﺐ ﺗﺆﺩﻯ-ﺣﻘﻴﻘﺘﻬﺎ ﻋﻠﻰ ﻳﺘﺪﺑﺮﻫﺎ ﺣﲔ-،ﺍﳊـﻖ ﺑﺎﻹﻟﻪ ﻭﻳﺘﻌﻠﻖ ،ﻛﻠﻬﺎ ﺍﻟﺰﺍﺋﻔﺔ ﺍﻵﳍﺔ ﻳﻨﺒﺬ ﺃﻥ
ﻭﺣﺪ ﻭﻳﻌﺒﺪﻩ ،ﻏﲑﻩ ﺇﻟﻪ ﻻ ﺍﻟﺬﻯﺷﺮﻳﻚ ﺑﻼ ﻩ0
ﺍﻟﺘﺮﺑﻮﻯ ﻭﺍﻹﻋﺠﺎﺯ ،ﺍﻟﺪﻋﻮﻯ ﺍﻹﻋﺠﺎﺯ ﳎﺎﻝ ﰱ ﺍﻟﻨﻘﻄﺔ ﻫﺬﻩ ﻋﻦ ﺳﻨﺘﻜﻠﻢ ﺍﻟﻜﺘﺎﺏ ﻣﻦ ﺁﺧﺮ ﻣﻜﺎﻥ ﻭﰱ0
ـﺎﺃ ﺍﻷﻭﱃ ﻟﻠﻮﻫﻠﺔ ﻟﻺﻧﺴﺎﻥ ﳜﻴﻞ ﺍﻟﱴ ،ﺍﻟﺘﻨﻮﻳﻊ ﻇﺎﻫﺮﺓ ﰱ ﺩﺧﻮﳍﺎ ﻧﺎﺣﻴﺔ ﻣﻦ ﻋﻨﻬﺎ ﻧﺘﺤﺪﺙ ﺃﻥ ﻫﻨﺎ ﻧﺮﻳﺪ ﺇﳕﺎ
ﻣﺘ ﻋﺮﺽ ﻫﻰ ﺇﳕﺎ ،ﺍﳊﻘﻴﻘﺔ ﰱ ﹰﺍﺗﻜﺮﺍﺭ ﻟﻴﺴﺖ ﻭﻟﻜﻨﻬﺎ ،ﺗﻜﺮﺍﺭﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﻨﻮﻉ0
ﻭﺍﺣﺪ ﳎﻤﻠﻬﺎ ﰱ ﺍﻵﻳﺎﺕ:ﻋﻠﻰ ﺍﻟﺘﺎﻣﺔ ﻭﺍﳍﻴﻤﻨﺔ ،ﺍﻟﻜﻮﻥ ﻭﺗﺪﺑﲑ ،ﺍﻟﻨﺎﺱ ﻭﺧﻠﻖ ،ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﺧﻠﻖ
ﻛﻞ ﻋﻠﻰ ﺍﳌﻄﻠﻘﺔ ﻭﺍﳊﺎﻛﻤﻴﺔ ،ﺍﳌﺴﺘﻘﺒﻞ ﺃﻭ ﺍﳊﺎﺿﺮ ﺃﻭ ﺍﳌﺎﺿﻰ ﰱ ﺳﻮﺍﺀ ،ﺍﻟﻮﺟﻮﺩ ﰱ ﻭﻣﻦ ﺍﻟﻮﺟﻮﺩ ﰱ ﻣﺎ ﻛﻞ
ﺍﻟﺒﺸﺮ ﺣﻴﺎﺓ ﺃﻭﰱ ﺍﳌﺎﺩﻯ ﺍﻟﻜﻮﻥ ﰱ ﺷﺊ0
ﻫﺬﻩ ﻭﻟﻜﻦﻭﺍﺣﺪﺓ ﺻﻮﺭﺓ ﰱ ﺗﺄﺗﻰ ﻻ ﺍﻷﻣﻮﺭ00ﺁﺧﺮﻩ ﺇﱃ ﺃﻭﻟﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﰱ ﺍﻟﺼﻮﺭ ﻣﺌﺎﺕ ﰱ ﺑﻞ0
ﺍﻟﺼﻮﺭ ﻭﲣﺘﻠﻒ00،ﻣﻨـﻬﺎ ﻛﻞ ﰱ ﺍﳌﺬﻛﻮﺭﺓ ﺍﳌﻔﺮﺩﺍﺕ ﺣﻴﺚ ﻣﻦ ﻭﻣﺮﺓ ،ﻭﺍﻟﻘﺼﺮ ﺍﻟﻄﻮﻝ ﺣﻴﺚ ﻣﻦ ﻣﺮﺓ
ﺍﻟﺴﻮﺭﺓ ﺳﻴﺎﻕ ﰱ ﺍﳌﻔﺮﺩﺍﺕ ﻣﻦ ﻣﻔﺮﺩﺓ ﻛﻞ ﺗﺄﺧﺬﻩ ﺍﻟﺬﻯ ﺍﳊﺠﻢ ﺣﻴﺚ ﻣﻦ ﻭﻣﺮﺓ0
ﻛﺎ ﺭﲟﺎ ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﻓﺨﻠﻖﲢـﺪﻫﺎ ﻻ ﺍﻟﱴ ﺍﷲ ﻗﺪﺭﺓ ﺇﺛﺒﺎﺕ ﻣﻌﺮﺽ ﰱ ﻭﺭﻭﺩﺍ ﺍﻵﻳﺎﺕ ﺃﻛﺜﺮ ﻥ
ﺣﺪﻭﺩ.ﻣﺮﺓ ﻛﻞ ﰱ ﺎﺑﺬﺍ ﻭﻗﺎﺋﻤﺔ ﺟﺪﻳﺪﺓ ﲡﻌﻠﻬﺎ ﺷﱴ ﺻﻮﺭ ﰱ ﺗﺮﺩ ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﻘﻀﻴﺔ ﻫﺬﻩ ﻭﻟﻜﻦ:
))ﺑﻜﻞ ﻭﻫﻮ ﲰﻮﺍﺕ ﺳﺒﻊ ﻓﺴﻮﺍﻫﻦ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺍﺳﺘﻮﻯ ﰒ ﹰﺎﲨﻴﻌ ﺍﻷﺭﺽ ﰱ ﻣﺎ ﻟﻜﻢ ﺧﻠﻖ ﺍﻟﺬﻯ ﻫﻮ
ﻋﻠﻴﻢ ﺷﻰﺀ)((2
(0
1
ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:15،160
2
ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ:290
- 15. )15(
))ﺍﻟﺴﻤ ﺧﻠﻖ ﰱ ﺇﻥﻳﻨﻔـﻊ ﲟﺎ ﺍﻟﺒﺤﺮ ﰱ ﲡﺮﻯ ﺍﻟﱴ ﻭﺍﻟﻔﻠﻚ ﻭﺍﻟﻨﻬﺎﺭ ﺍﻟﻠﻴﻞ ﻭﺍﺧﺘﻼﻑ ﻭﺍﻷﺭﺽ ﻮﺍﺕ
ﻭﺗـﺼﺮﻳﻒ ﺩﺍﺑـﺔ ﻛﻞ ﻣﻦ ﻓﻴﻬﺎ ﻭﺑﺚ ﺎﻣﻮ ﺑﻌﺪ ﺍﻷﺭﺽ ﺑﻪ ﻓﺄﺣﻴﺎ ﻣﺎﺀ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺍﷲ ﺃﻧﺰﻝ ﻭﻣﺎ ﺍﻟﻨﺎﺱ
ﻳﻌﻘﻠﻮﻥ ﻟﻘﻮﻡ ﻵﻳﺎﺕ ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﺎﺀ ﺑﲔ ﺍﳌﺴﺨﺮ ﻭﺍﻟﺴﺤﺎﺏ ﺍﻟﺮﻳﺎﺡ(()1(
0
))ﻣ ﻟﻜﻢ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺃﻧﺰﻝ ﺍﻟﺬﻯ ﻫﻮﺗﺴﻴﻤﻮﻥ ﻓﻴﻪ ﺷﺠﺮ ﻭﻣﻨﻪ ﺷﺮﺍﺏ ﻨﻪ)10(ﺑـﻪ ﻟﻜـﻢ ﻳﻨﺒﺖ
ﻳﺘﻔﻜﺮﻭﻥ ﻟﻘﻮﻡ ﻵﻳﺔ ﺫﻟﻚ ﺇﻥ ﺍﻟﺜﻤﺮﺍﺕ ﻛﻞ ﻭﻣﻦ ﻭﺍﻷﻋﻨﺎﺏ ﻭﺍﻟﻨﺨﻴﻞ ﻭﺍﻟﺰﻳﺘﻮﻥ ﺍﻟﺰﺭﻉ)11(ﻟﻜـﻢ ﻭﺳﺨﺮ
ﻳﻌﻘﻠﻮﻥ ﻟﻘﻮﻡ ﻵﻳﺎﺕ ﺫﻟﻚ ﰱ ﺇﻥ ﺑﺄﻣﺮﻩ ﻣﺴﺨﺮﺍﺕ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﻨﻬﺎﺭ ﺍﻟﻠﻴﻞ)12(ﺫﺭﺃ ﻭﻣـﺎ
ﻵ ﺫﻟﻚ ﰱ ﺇﻥ ﺃﻟﻮﺍﻧﻪ ﳐﺘﻠﻔﺎ ﺍﻷﺭﺽ ﰱ ﻟﻜﻢﻳﺬﻛﺮﻭﻥ ﻟﻘﻮﻡ ﻳﺔ)13(ﻣﻨـﻪ ﻟﺘﺄﻛﻠﻮﻥ ﺍﻟﺒﺤﺮ ﺳﺨﺮ ﺍﻟﺬﻯ ﻭﻫﻮ
ﻭﻟﻌﻠﻜـﻢ ﻓـﻀﻠﻪ ﻣـﻦ ﻭﻟﺘﺒﺘﻐـﻮﺍ ﻓﻴـﻪ ﻣﻮﺍﺧﺮ ﺍﻟﻔﻠﻚ ﻭﺗﺮﻯ ﺎﺗﻠﺒﺴﻮ ﺣﻠﻴﺔ ﻣﻨﻪ ﻭﺗﺴﺘﺨﺮﺟﻮﺍ ﹰﺎﻃﺮﻳ ﳊﻤﺎ
ﺗﺸﻜﺮﻭﻥ)14(ﺘـﺪﻭﻥ ﻟﻌﻠﻜﻢ ﻭﺳﺒﻼ ﺎﺭﺍﻭﺃ ﺑﻜﻢ ﲤﻴﺪ ﺃﻥ ﺭﻭﺍﺳﻰ ﺍﻷﺭﺽ ﰱ ﻭﺃﻟﻘﻰ)15(ﻭﻋﻼﻣـﺎﺕ
ﻳﻬﺘﺪﻭﻥ ﻫﻢ ﻭﺑﺎﻟﻨﺠﻢ)16(ﻻ ﻛﻤﻦ ﳜﻠﻖ ﺃﻓﻤﻦﺗﺬﻛﺮﻭﻥ ﺃﻓﻼ ﳜﻠﻖ)((2
(
؟ ﺍﻵﻳﺎﺕ ﻫﺬﻩ ﰱ ﺗﺮﻯ ﻓﻜﻴﻒ!
ﻳﻬﺰ ﺟﺪﻳﺪ ﺁﺧﺮ ﺃﻣﺮ ﺎﺇ ﺃﻡ ﺃﻣﺎﻣﻪ؟ ﻣﻜﺮﻭﺭﺓ ﺎﻷ ﺍﳊﺲ ﻋﻠﻴﻬﺎ ﻳﺘﺒﻠﺪ ﺍﻟﱴ ﺍﳌﺄﻟﻮﻓﺔ ﺍﳌﺸﺎﻫﺪ ﺫﺍﺕ ﺃﻫﻰ
ﺍﳌﺸﺎﻋﺮ؟ ﻭﳛﺮﻙ ﺍﻟﻮﺟﺪﺍﻥ!
ﻓﻴﻬﺎ؟ ﺍﳉﺪﻳﺪ ﻭﻣﺎ!
ﺍﻟﺴﻴﺎﻕ ﻳﱪﺯﳘﺎ ﺷﻴﺌﺎﻥ ﻓﻴﻬﺎ ﺍﳉﺪﻳﺪ ﺇﻥ.ﺃ ﻋﻠﻰ ﻻ ﻳﻌﺮﺿﻬﺎ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﺍﻷﻭﻝﺎ))ﻣﺮﺋﻴﺎﺕ((ﺃﻣـﺎﻡ
ﺧﺎﺻﺎ ﺍﻟﺘﻔﺎﺗﺎ ﺇﻟﻴﻬﺎ ﻳﻠﺘﻔﺖ ﺃﻥ ﺣﱴ ﺃﻭ ،ﻳﺸﺎﻫﺪﻫﺎ ﺃﻥ ﻣﻨﻪ ﻳﻄﻠﺐ ﺍﻹﻧﺴﺎﻥ..ﺑﺎﻟﻘـﺪﺭﺓ ﻣﺒﺎﺷـﺮﺓ ﻳﺼﻠﻬﺎ ﺇﳕﺎ
ﺃﻣﺮﻫﺎ ﻭﺗﺪﺑﺮ ﲢﺮﻛﻬﺎ ﻭﺍﻟﱴ ،ﺎﺃﻭﺟﺪ ﺍﻟﱴ ﺍﻟﻘﺎﺩﺭﺓ..ﺍﻹﻧـﺴﺎﻥ ﻓﻴﺸﺎﻫﺪﻫﺎ ﺑﺎﷲ؛ ﺗﺼﻠﻬﺎ–ﺍﻟـﺴﻴﺎﻕ ﻣـﻊ
ﺍﻟﻘﺮﺁﱏ-ﺍﳊﺲ ﻋﻠﻴﻪ ﺗﺒﻠﺪ ﺍﻟﺬﻯ ﺫﻟﻚ ﻏﲑ ﺟﺪﻳﺪ ﺛﻮﺏ ﰱ.ﻓﺘﻨﺘﻳﺘﺎﺑﻊ ﺍﻟﻮﺟﺪﺍﻥ ﻷﻥ ،ﺍﻟﻮﺟﺪﺍﻥ ﰱ ﺣﻴﺔ ﻔﺾ
ﺍﳌﻔﺮﺩﺍﺕ ﺗﻜﻮﻧﻪ ﺍﻟﺬﻯ ﻤﻮﻉﺍ ﻭﰱ ،ﲟﻔﺮﺩﻩ ﺷﻰﺀ ﻛﻞ ﰱ ،ﺍﳉﻠﻴﻞ ﺍﻟﻘﺎﺩﺭ ﺍﻟﺼﺎﻧﻊ ﻳﺪ ﻓﻴﻬﺎ..ﺍﻟﻘﻠـﺐ ﻓﻴﻨﺒﺾ
ﺍﻟﻌﻤﻴﻖ ﺑﺎﻟﺘﺄﺛﺮ)3
(0
1
ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ:1640
2
ﺍﻟﻨﺤﻞ ﺳﻮﺭﺓ:10-17
3
ﺃﺧﺮﻯ ﻣﺮﺓ ﺍﻟﻨﻘﻄﺔ ﳍﺬﻩ ﺳﻨﺘﻌﺮﺽﺍﻟﺪﻋﻮﻯ ﺍﻹﻋﺠﺎﺯ ﻋﻦ ﺍﳊﺪﻳﺚ ﰱ0
- 16. )16(
ﺍﻟﻌﺮﺽ ﰱ ﺍﳌﺴﺘﻤﺮ ﺍﻟﺘﻨﻮﻉ ﻓﻬﻮ ﺍﻵﺧﺮ ﺍﻟﺸﻰﺀ ﺃﻣﺎ..ﺍﳌـﺸﻬﺪ ﺇﺣﻴﺎﺀ ﻫﻰ ،ﺗﺄﺛﲑ ﺫﺍﺕ ﺧﺎﺻﻴﺔ ﻟﻪ ﺇﻥ
ﻣ ﻛﻞ ﰱ ﻛﺄﻧﻪ ﺍﳌﻌﺮﻭﺽﺟﺪﻳﺪ ﺮﺓ00
ﺍﻹﻋﺠﺎﺯ ﻣﻦ ﻭﺫﻟﻚ00
* * *
ﻣﻌـﺮﺽ ﰱ ﻧﺼﺎ ﺇﻟﻴﻬﺎ ﻳﺸﺎﺭ ﺍﻟﱴ ﺍﷲ ﺁﻳﺎﺕ ﻣﻦ ﺁﻳﺔ ﻫﻮ ﺫﺍﺗﻪ ﺍﻟﺘﻨﻮﻳﻊ ﺃﻥ ﺇﱃ ﻧﺸﲑ ﺃﻥ ﻫﻨﺎ ﻳﻔﻮﺗﻨﺎ ﻭﻻ
ﺍﳋﻠﻖ ﰱ ﺍﷲ ﺁﻳﺎﺕ ﻋﻦ ﺍﳊﺪﻳﺚ0
))ﻵﻳـﺎﺕ ﺫﻟـﻚ ﰱ ﺇﻥ ﻭﺃﻟـﻮﺍﻧﻜﻢ ﺃﻟـﺴﻨﺘﻜﻢ ﻭﺍﺧـﺘﻼﻑ ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﺧﻠﻖ ﺁﻳﺎﺗﻪ ﻭﻣﻦ
ﻟﻠﻌﺎﳌﲔ)((1
(0
))ﺗﺮ ﺃﱂﻭﲪﺮ ﺑﻴﺾ ﺟﺪﺩ ﺍﳉﺒﺎﻝ ﻭﻣﻦ ﺎﺃﻟﻮﺍ ﳐﺘﻠﻔﺎ ﲦﺮﺍﺕ ﺑﻪ ﻓﺄﺧﺮﺟﻨﺎ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺃﻧﺰﻝ ﺍﷲ ﺃﻥ
ﺳﻮﺩ ﻭﻏﺮﺍﺑﻴﺐ ﺎﺃﻟﻮﺍ ﳐﺘﻠﻒ)27(ﻣـﻦ ﺍﷲ ﳜﺸﻰ ﺇﳕﺎ ﻛﺬﻟﻚ ﺃﻟﻮﺍﻧﻪ ﳐﺘﻠﻒ ﻭﺍﻷﻧﻌﺎﻡ ﻭﺍﻟﺪﻭﺍﺏ ﺍﻟﻨﺎﺱ ﻭﻣﻦ
ﻏﻔﻮﺭ ﻋﺰﻳﺰ ﺍﷲ ﺇﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻋﺒﺎﺩﻩ)((2
(0
ﺍﻟﺘﻌﺒﲑ ﺃﻥ ﺍﻷﺧﲑ ﺍﻟﻨﺺ ﻫﺬﺍ ﰱ ﺍﻟﻨﻈﺮ ﻭﻳﻠﻔﺖﺃﻟﻔـﺎﻅ ﺑﻌﺾ ﰱ ﺍﻟﺘﻨﻮﻳﻊ ﺧﻼﻝ ﻣﻦ ﺟﺎﺀ ﺍﻟﺘﻨﻮﻳﻌﻦ ﻋﻦ
ﻭﺍﻟﻨﺼﺐ ﻭﺍﻟﺮﻓﻊ ،ﻭﺍﻟﺘﺄﻧﻴﺚ ﺍﻟﺘﺬﻛﲑ ﺑﲔ ﻣﺎ ،ﺎﺫﺍ ﺍﻟﻌﺒﺎﺭﺓ:
))ﺎﺃﻟﻮﺍ ﳐﺘﻠﻔﺎ((
))ﺎﺃﻟﻮﺍ ﳐﺘﻠﻒ((
))ﺃﻟﻮﺍﻧﻪ ﳐﺘﻠﻒ((
ﺍﻷﻧﻌﺎﻡ ﺳﻮﺭﺓ ﻣﻦ ﺍﻟﻨﺺ ﻫﺬﺍ ﻛﺬﻟﻚ ﺧﺬ:
))ﺍﳌ ﻭﳐﺮﺝ ﺍﳌﻴﺖ ﻣﻦ ﺍﳊﻰ ﳜﺮﺝ ﻭﺍﻟﻨﻮﻯ ﺍﳊﺐ ﻓﺎﻟﻖ ﺍﷲ ﺇﻥﻓـﺄﱏ ﺍﷲ ﺫﻟﻜـﻢ ﺍﳊـﻰ ﻣـﻦ ﻴﺖ
ﺗﺆﻓﻜﻮﻥ)95(ﺍﻟﻌﻠﻴﻢ ﺍﻟﻌﺰﻳﺰ ﺗﻘﺪﻳﺮ ﺫﻟﻚ ﺣﺴﺒﺎﻧﺎ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﺸﻤﺲ ﺳﻜﻨﺎ ﺍﻟﻠﻴﻞ ﻭﺟﻌﻞ ﺍﻹﺻﺒﺎﺡ ﻓﺎﻟﻖ)96(
1
ﺍﻟﺮﻭﻡ ﺳﻮﺭﺓ:22
2
ﻓﺎﻃﺮ ﺳﻮﺭﺓ:27،28
- 17. )17(
ﻳﻌﻠﻤﻮﻥ ﻟﻘﻮﻡ ﺍﻵﻳﺎﺕ ﻓﺼﻠﻨﺎ ﻗﺪ ﻭﺍﻟﺒﺤﺮ ﺍﻟﱪ ﻇﻠﻤﺎﺕ ﰱ ﺎ ﻟﺘﻬﺘﺪﻭﺍ ﺍﻟﻨﺠﻮﻡ ﻟﻜﻢ ﺟﻌﻞ ﺍﻟﺬﻯ ﻭﻫﻮ)97(ﻭﻫﻮ
ﻓﺼﻠﻨﺎ ﻗﺪ ﻭﻣﺴﺘﻮﺩﻉ ﻓﻤﺴﺘﻘﺮ ﻭﺍﺣﺪﺓ ﻧﻔﺲ ﻣﻦ ﺃﻧﺸﺄﻛﻢ ﺍﻟﺬﻯﻳﻔﻘﻬﻮﻥ ﻟﻘﻮﻡ ﺍﻵﻳﺎﺕ)98(ﺃﻧﺰﻝ ﺍﻟﺬﻯ ﻭﻫﻮ
ﻣـﻦ ﺍﻟﻨﺨﻞ ﻭﻣﻦ ﻣﺘﺮﺍﻛﺒﺎ ﺣﺒﺎ ﻣﻨﻪ ﳔﺮﺝ ﺧﻀﺮﺍ ﻣﻨﻪ ﻓﺄﺧﺮﺟﻨﺎ ﺷﻰﺀ ﻛﻞ ﻧﺒﺎﺕ ﺑﻪ ﻓﺄﺧﺮﺟﻨﺎ ﻣﺎﺀ ﺍﻟﺴﻤﺎﺀ ﻣﻦ
ﰱ ﺇﻥ ﻭﻳﻨﻌﻪ ﲦﺮﻩ ﺇﱃ ﺍﻧﻈﺮﻭﺍ ﻣﺘﺸﺎﺑﻪ ﻭﻏﲑ ﻣﺸﺘﺒﻬﺎ ﻭﺍﻟﺮﻣﺎﻥ ﻭﺍﻟﺰﻳﺘﻮﻥ ﺃﻋﻨﺎﺏ ﻣﻦ ﻭﺟﻨﺎﺕ ﺩﺍﻧﻴﺔ ﻗﻨﻮﺍﻥ ﻃﻠﻌﻬﺎ
ﻳﺆﻣﻨﻮﻥ ﻟﻘﻮﻡ ﻵﻳﺎﺕ ﺫﻟﻜﻢ)((1
(0
ﺇﻥﺍﻟﻨﻈﺮ ﺗﻠﻔﺖ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺢ ﺍﻵﻳﺎﺕ ﻋﺒﺎﺭﺍﺕ ﰱ ﺍﻟﺘﻨﻮﻳﻊ00
ﻳﻘﻞ ﱂ ﺍﻷﻭﱃ ﺍﻵﻳﺔ ﻓﻔﻰ:ﺍﻵﻳـﺎﺕ ﰱ ﺍﳌﻌﺘﺎﺩ ﻫﻮ ﻛﻤﺎ ﺍﳊﻰ ﻣﻦ ﺍﳌﻴﺖ ﻭﳜﺮﺝ ﺍﳌﻴﺖ ﻣﻦ ﺍﳊﻰ ﳜﺮﺝ
ﻗﺎﻝ ﻭﻟﻜﻦ ،ﺍﻷﺧﺮﻯ)) :ﺍﳊﻰ ﻣﻦ ﺍﳌﻴﺖ ﻭﳐﺮﺝ((ﺗﻨﻮﻳﻊ ﻭﻫﺬﺍ0000
ﻳﻘﻞ ﱂ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻵﻳﺔ ﻭﰱ:ﻛ ﺳﻜﻨﺎ ﺍﻟﻠﻴﻞ ﻭﺟﺎﻋﻞ ﺍﻹﺻﺒﺎﺡ ﻓﺎﻟﻖﻋﻠـﻰ ﺍﻻﺳﻢ ﻋﻄﻒ ﰱ ﺍﳌﻌﺘﺎﺩ ﻫﻮ ﻤﺎ
ﻗﺎﻝ ﻭﻟﻜﻦ ،ﺍﻻﺳﻢ)) :ﺳﻜﻨﺎ ﺍﻟﻠﻴﻞ ﻭﺟﻌﻞ((ﺗﻨﻮﻳﻊ ﻭﻫﺬﺍ00
ﻳﻘﻞ ﱂ ﺍﻟﺮﺍﺑﻌﺔ ﺍﻵﻳﺔ ﻭﰱ:ﻛﻤـﺎ ﻭﻣﺴﺘﻮﺩﻋﺎ ﻣﺴﺘﻘﺮﺍ ﳍﺎ ﻓﺠﻌﻞ ﻭﺍﺣﺪﺓ ﻧﻔﺲ ﻣﻦ ﺃﻧﺸﺄﻛﻢ ﺍﻟﺬﻯ ﻫﻮ
ﲟﻌﻤﻮﻟـﻪ ﻭﺟـﺊ ﺍﻟﺜﺎﱏ ﺍﻟﻔﻌﻞ ﺣﺬﻑ ﺇﳕﺎ ،ﻭﻓﻌﻞ ﻓﻌﻞ ﺑﲔ ﺍﻟﻌﻄﻒ ﻓﻴﺠﺮﻯ ﺍﻟﻌﺎﺩﻯ ﺍﻟﺴﻴﺎﻕ ﻳﻜﻮﻥ ،ﺃ ﻳﺘﻮﻗﻊ
ﻣﻓﺎﻋﻞ ﻧﺎﺋﺐ ﻛﺄﻧﻪ ﹰﺎﺮﻓﻮﻋ)ﻭﻣﺴﺘﻮﺩﻉ ﻣﺴﺘﻘﺮ ﳍﺎ ﻓﺠﻌﻞ(ﺗﻨﻮﻳﻊ ﻭﻫﺬﺍ00
ﺍﻟﻔﻌﻞ ﺗﻜﺮﺭ ﺍﳋﺎﻣﺴﺔ ﺍﻵﻳﺔ ﻭﰱ)ﻓﺄﺧﺮﺟﻨﺎ)) (ﻓﺄﺧﺮﺟﻨﺎ((ﺍﳌـﻀﺎﺭﻉ ﺑﻌﺪﻩ ﻭﺟﺎﺀ ﺍﳌﺎﺿﻰ ﺍﻟﺰﻣﻦ ﰱ
)ﳔﺮﺝ(ﺗﻨﻮﻳﻊ ﻫﺬﺍ ﻭﰱ..ﺑﺎﻟﻀﻤﺔ ﻣﺮﻓﻮﻋﺎﻥ ﺍﲰﺎﻥ ﺍﻟﻌﺒﺎﺭﺓ ﰱ ﲡﺎﻭﺭ ﰒ)ﺩﺍﻧﻴـﺔ ﻗﻨﻮﺍﻥ(ﺃﺣـﺪﳘﺎ ﻭﺍﲰـﺎﻥ ،
ﻭ ﺑﺎﻟﻜﺴﺮﺓ ﻣﻨﺼﻮﺏﺑﺎﻟﻜﺴﺮﺓ ﳎﺮﻭﺭ ﺍﻟﺜﺎﱏ)ﺃﻋﻨﺎﺏ ﻣﻦ ﻭﺟﻨﺎﺕ(ﺑﺎﻟﻔﺘﺤـﺔ ﻣﻨﺼﻮﺑﺎﻥ ﻭﺳﺎﻣﺎﻥ)ﻭﺍﻟﺰﻳﺘـﻮﻥ
ﻭﺍﻟﺮﻭﻣﺎﻥ.(ﳐﺘﻠﻔﺘﲔ ﺻﻴﻐﺘﲔ ﰱ ﻛﻠﻤﺔ ﺟﺎﺀﺕ ﻭﺃﺧﲑﺍ)ﻣﺸﺘﺒﻬﺎ(ﻭ)ﻣﺘﺸﺎﺑﻪ(ﺗﻨﻮﻳﻊ ﻛﻠﻪ ﻭﺫﻟﻚ00
ﺍﻹﻋﺠﺎﺯ ﻣﻦ ﻭﺫﻟﻚ0
* * *
ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﻘﺪﺭﺓ ﺁﻳﺎﺕ ﻋﺮﺽ ﰱ ﺍﻟﺘﻨﻮﻳﻊ ﻣﻦ ﺁﺧﺮ ﻧﻮﻉ ﺍﻟﻨﻈﺮ ﻳﻠﻔﺖ ﰒ00
1
ﺍﻷﻧﻌﺎﻡ ﺳﻮﺭﺓ:95-99
- 18. )18(
ﻛ ﻋﻦ ﻓﻔﻀﻼﻳﺬﻛﺮ ﺍﻟﺘﻨﻮﻳﻊ ﻮﻥ–ﺫﺍﺗﻪ ﰱ–ﻻ ﺍﻟـﱴ ﺍﻟﻘـﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺪﺍﻟﺔ ﺍﷲ ﺁﻳﺎﺕ ﻣﻦ ﺃﻧﻪ ﻋﻠﻰ
ﻳﺮﺩ ﺍﻟﺬﻯ ﺍﻟﺘﻨﻮﻳﻊ ﻋﻦ ﻭﻓﻀﻼ ،ﺷﻰﺀ ﻛﻞ ﻣﻦ ﳐﺘﻠﻔﺔ ﺃﻧﻮﺍﻋﺎ ﲣﻠﻖ ﺑﻞ ،ﻓﺤﺴﺐ ﲣﻠﻖ ﻻ ﻭﺍﻟﱴ ،ﺣﺪﻭﺩ ﲢﺪﻫﺎ
ﻣـﺮﺓ ﻛﻞ ﰱ ﻳﺄﺧﺬ ﺍﻟﻘﺪﺭﺓ ﺁﻳﺎﺕ ﺇﻳﺮﺍﺩ ﻓﺈﻥ ،ﺍﳋﻠﻖ ﰱ ﺍﻟﺘﻨﻮﻳﻊ ﻇﺎﻫﺮﺓ ﺇﱃ ﺍﻟﻨﻈﺮ ﻟﻴﻠﻔﺖ ﺍﻟﻌﺒﺎﺭﺍﺕ ﰱ)ﺟـﻮ(
ﻓﻴﻪ ﺗﺮﺩ ﺍﻟﺬﻯ ﺍﻟﺴﻮﺭﺓ0
ﻗﺒﻞ ﻣﻦ ﺃﺷﺮﻧﺎ ﻛﻤﺎ ﻭﺍﺣﺪﺓ ﳎﻤﻠﻬﺎ ﰱ ﻓﺎﻵﻳﺎﺕ:ﻭﺗـﺪﺑﲑ ،ﺍﻟﻨﺎﺱ ﻭﺧﻠﻖ ،ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﺧﻠﻖ
ﺃﻭ ﺍﳊﺎﺿـﺮ ﺃﻭ ﺍﳌﺎﺿـﻰ ﰱ ﺳـﻮﺍﺀ ،ﺍﻟﻮﺟﻮﺩ ﰱ ﻣﻦ ﻭﻛﻞ ﺍﻟﻮﺟﻮﺩ ﰱ ﻣﺎ ﻛﻞ ﻋﻠﻰ ﺍﻟﺘﺎﻣﺔ ﻭﺍﳍﻴﻤﻨﺔ ،ﺍﻟﻜﻮﻥ
ﰱ ﺃﻭ ﺍﳌﺎﺩﻯ ﺍﻟﻜﻮﻥ ﰱ ﺷﻰﺀ ﻛﻞ ﻋﻠﻰ ﺍﳌﻄﻠﻘﺔ ﻭﺍﳊﺎﻛﻤﻴﺔ ،ﺍﳌﺴﺘﻘﺒﻞﺍﻟﺒﺸﺮ ﺣﻴﺎﺓ..ﰱ ﺗﻌﺮﺽ ﺣﲔ ﻭﻟﻜﻨﻬﺎ
،ﺍﻹﳝـﺎﻥ ﺇﱃ ﺍﻟﻨـﺎﺱ ﻳﺪﻋﻮ ﺍﻟﺬﻯ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺘﺬﻛﲑ ﺃﻭ ،ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺍﻟﺮﺑﺎﱏ ﺍﻟﺮﺿﺎ ﺟﻮ ﻋﻠﻴﻬﺎ ﻳﻐﻠﺐ ﺳﻮﺭﺓ
ﺃﻭ ﺍﻟﻜﻔﺎﺭ ﻋﻠﻰ ﺍﻟﺮﺑﺎﱏ ﺍﻟﻐﻀﺐ ﺟﻮ ﻋﻠﻴﻬﺎ ﻳﻐﻠﺐ ﺳﻮﺭﺓ ﰱ ﺗﻌﺮﺽ ﺣﲔ ﺎﺫﺍ ﻫﻰ ﻋﻨﻬﺎ ﳐﺘﻠﻔﺔ ﺻﻮﺭﺓ ﺗﺄﺧﺬ
ﺍﻟﻨﺬﻳﺮ ﺟﻮ00
ﺫﻛ ﺍﻟﺬﻯ ﺍﳌﺜﺎﻝ ﺇﱃ ﻭﻟﻨﻌﺪﻗﻮﻟﻪ ﺁﺧﺮﻩ ﰱ ﺟﺎﺀ ﺍﻟﺬﻯ ،ﺍﻷﻧﻌﺎﻡ ﺳﻮﺭﺓ ﻣﻦ ﺁﻧﻔﺎ ﺮﻧﺎﻩ)) :ﺫﻟﻜـﻢ ﰱ ﺇﻥ
ﻳﺆﻣﻨﻮﻥ ﻟﻘﻮﻡ ﻵﻳﺎﺕ(ﺍﻹﳝـﺎﻥ ﺇﱃ ﺍﻟﻨﺎﺱ ﻟﺪﻋﻮﺓ ﺍﷲ ﺑﺂﻳﺎﺕ ﺍﻟﺘﺬﻛﲑ ﻣﻌﺮﺽ ﰱ ﺟﺎﺀ ﺃﻧﻪ ﲟﻌﲎ.ﺇﱃ ﻭﻟﻨـﻀﻊ
ﺗﺸﻤﻞ ﺍﻟﱴ ،ﻳﺲ ﺳﻮﺭﺓ ﻣﻦ ﺍﻵﻳﺎﺕ ﻫﺬﻩ ﺟﺎﻧﺒﻪ))ﺍﳌﻮﺟﻮﺩﺍﺕ((ﺟـﻮ ﰱ ﻭﻟﻜﻦ ،ﻧﻔﺴﻬﺎ ﺍﻵﻳﺎﺕ ﺃﻭ ﻧﻔﺴﻬﺎ
ﺑﺎﻟﻐ ﻣﺸﺤﻮﻥﺍﻟﻌﺮﺽ ﻃﺮﻳﻘﺔ ﲣﺘﻠﻒ ﻛﻴﻒ ﻭﻟﻨﻨﻈﺮ ،ﺍﳌﻌﺎﻧﺪﻳﻦ ﺍﻟﻜﺎﻓﺮﻳﻦ ﻋﻠﻰ ﻀﺐ:
))ﻳﺄﻛﻠﻮﻥ ﻓﻤﻨﻪ ﺣﺒﺎ ﻣﻨﻬﺎ ﻭﺃﺧﺮﺟﻨﺎ ﺃﺣﻴﻴﻨﺎﻫﺎ ﺍﳌﻴﺘﺔ ﺍﻷﺭﺽ ﳍﻢ ﻭﺁﻳﺔ)33(ﻣـﻦ ﺟﻨﺎﺕ ﻓﻴﻬﺎ ﻭﺟﻌﻠﻨﺎ
ﺍﻟﻌﻴﻮﻥ ﻣﻦ ﻓﻴﻬﺎ ﻭﻓﺠﺮﻧﺎ ﻭﺃﻋﻨﺎﺏ ﳔﻴﻞ)34(ﻳـﺸﻜﺮﻭﻥ ﺃﻓـﻼ ﺃﻳﺪﻳﻬﻢ ﻋﻤﻠﺘﻪ ﻭﻣﺎ ﲦﺮﻩ ﻣﻦ ﻟﻴﺄﻛﻠﻮﻥ)35(
ﻛ ﺍﻷﺯﻭﺍﺝ ﺧﻠﻖ ﺍﻟﺬﻯ ﺳﺒﺤﺎﻥﻳﻌﻠﻤﻮﻥ ﻻ ﻭﳑﺎ ﺃﻧﻔﺴﻬﻢ ﻭﻣﻦ ﺍﻷﺭﺽ ﺗﻨﺒﺖ ﳑﺎ ﻠﻬﺎ)36(ﺍﻟﻠﻴـﻞ ﳍـﻢ ﻭﺁﻳﺔ
ﻣﻈﻠﻤﻮﻥ ﻫﻢ ﻓﺈﺫﺍ ﺍﻟﻨﻬﺎﺭ ﻣﻨﻪ ﻧﺴﻠﺦ)37(ﺍﻟﻌﻠﻴﻢ ﺍﻟﻌﺰﻳﺰ ﺗﻘﺪﻳﺮ ﺫﻟﻚ ﳍﺎ ﳌﺴﺘﻘﺮ ﲡﺮﻯ ﻭﺍﻟﺸﻤﺲ)38(ﻭﺍﻟﻘﻤﺮ
ﺍﻟﻘﺪﱘ ﻛﺎﻟﻌﺮﺟﻮﻥ ﻋﺎﺩ ﺣﱴ ﻣﻨﺎﺯﻝ ﻗﺪﺭﻧﺎﻩ)39(ﺳـﺎﺑﻖ ﺍﻟﻠﻴـﻞ ﻭﻻ ﺍﻟﻘﻤﺮ ﺗﺪﺭﻙ ﺃﻥ ﳍﺎ ﻳﻨﺒﻐﻰ ﺍﻟﺸﻤﺲ ﻻ
ﻭﻛﻞ ﺍﻟﻨﻬﺎﺭﻳﺴﺒﺤﻮﻥ ﻓﻠﻚ ﰱ)40(ﺍﳌﺸﺤﻮﻥ ﺍﻟﻔﻠﻚ ﰱ ﺫﺭﻳﺘﻬﻢ ﲪﻠﻨﺎ ﺃﻧﺎ ﳍﻢ ﻭﺁﻳﺔ)41(ﻣـﻦ ﳍﻢ ﻭﺧﻠﻘﻨﺎ
ﻳﺮﻛﺒﻮﻥ ﻣﺎ ﻣﺜﻠﻪ)42(ﻳﻨﻘﺬﻭﻥ ﻫﻢ ﻭﻻ ﳍﻢ ﺻﺮﻳﺦ ﻓﻼ ﻧﻐﺮﻗﻬﻢ ﻧﺸﺄ ﻭﺇﻥ)43(ﺇﱃ ﻭﻣﺘﺎﻋـﺎ ﻣﻨﺎ ﺭﲪﺔ ﺇﻻ
ﺣﲔ(()1(
0
1
ﻳﺲ ﺳﻮﺭﺓ:33-44
- 19. )19(
ﻫـﻰ ﻟﻠﻘﻤﺮ ﺻﻮﺭﺓ ﻭﺁﺧﺮ ،ﻓﺠﺄﺓ ﻳﺴﻮﺩ ﻭﺍﻟﻈﻼﻡ ،ﺍﻟﻨﻬﺎﺭ ﻣﻨﻪ ﻳﺴﻠﺦ ﻭﺍﻟﻠﻴﻞ ،ﺗﻔﺠﺮ ﻓﺎﻟﻌﻴﻮﻥﻛﻮﻧـﻪ
ﻟﻪ ﻳﻨﺒﻐﻰ ﻭﻻ ،ﺍﻟﻨﻬﺎﺭ ﻳﺴﺒﻖ ﻻ ﻭﺍﻟﻠﻴﻞ ﳍﺎ ﻳﻨﺒﻐﻰ ﻭﻻ ﺍﻟﻘﻤﺮ ﺗﺪﺭﻙ ﻻ ﻭﺍﻟﺸﻤﺲ ،ﺍﻟﻘﺪﱘ ﻛﺎﻟﻌﺮﺟﻮﻥ.ﻭﺍﻟﻔﻠـﻚ
ﻣﺸﺤﻮﻥ.ﺃﺣﺪ ﻹﻧﻘﺎﺫﻫﻢ ﻳﺴﻌﻰ ﻭﻻ ﺃﺣﺪ ﻓﻴﻪ ﻳﻨﺠﺪﻫﻢ ﻻ ﻭﺿﻊ ﰱ ﺇﻏﺮﺍﻗﻬﻢ ﺑﺈﻣﻜﺎﻥ ﻣﻨﺬﺭﻭﻥ ﻭﻫﻢ!
ﻛﻠﺘﺎﳘﺎ ﻛﺎﻧﺖ ﻭﺇﻥ ،ﺍﻷﻧﻌﺎﻡ ﺳﻮﺭﺓ ﰱ ﺍﻟﻮﺍﺭﺩﺓ ﺍﻟﺼﻮﺭﺓ ﻋﻦ ﺍﻟﺼﻮﺭﺓ ﻫﺬﻩ ﺃﺑﻌﺪ ﻭﻣﺎﻋـﻦ ﺗﺘﺤـﺪﺙ
ﻭﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﺰﺭﻉ ﻭﺍﻟﻘﻤﺮ ﺍﻟﺸﻤﺲ!
ﺍﻹﻋﺠﺎﺯ ﻣﻦ ﻭﺫﻟﻚ00
* * *
ﻇﺎﻫﺮﺓ ﻫﻰ ،ﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ ﰱ ﺍﻟﺒﻴﺎﱏ ﺍﻹﻋﺠﺎﺯ ﻇﻮﺍﻫﺮ ﻣﻦ ﻭﺍﺣﺪﺓ ﻇﺎﻫﺮﺓ ﻋﻦ ﻧﺘﺤﺪﺙ ﺍﻵﻥ ﺣﱴ ﻛﻨﺎ
ﺛﻼﺛﺔ ﺭﺋﻴﺴﺔ ﳎﺎﻻﺕ ﰱ ﻭﺫﻟﻚ ،ﺍﻟﺘﻨﻮﻳﻊ:ﰱ ﺍﷲ ﻭﺁﻳـﺎﺕ ،ﺍﻟﻘﻴﺎﻣـﺔ ﻭﻣﺸﺎﻫﺪ ،ﺃﻗﻮﺍﻣﻪ ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻗﺼﺺ
ﺍﻟﻜﻮﻥ.ﻭﻟﻜﻦﺗﻨﺤﺼﺮ ﻻ ﺍﻟﻈﺎﻫﺮﺓ–ﺍﻟﻜﻼﻡ ﺃﻭﻝ ﰱ ﺃﶈﻨﺎ ﻛﻤﺎ–ﻇـﺎﻫﺮﺓ ﻓﻬﻰ ،ﺍﻟﺜﻼﺛﺔ ﺎﻻﺕﺍ ﻫﺬﻩ ﰱ
ﰱ ﺗﻌـﺎﱃ ﻗﻮﻟـﻪ ﰱ ﻣﺜﻼ ﳍﺎ ﺿﺮﺑﻨﺎ ،ﻣﻮﺿﻮﻋﺎﺗﻪ ﻛﻞ ﻭﰱ ،ﻛﻠﻪ ﺍﻟﻘﺮﺁﻥ ﰱ ﻋﺎﻣﺔ)ﺍﻟﺒﻘـﺮﺓ ﺳـﻮﺭﺓ:25(
))ﻧﺴﺎﺀﻛﻢ ﻭﻳﺴﺘﺤﻴﻮﻥ ﺃﺑﻨﺎﺀﻛﻢ ﻳﺬﲝﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺳﻮﺀ ﻳﺴﻮﻣﻮﻧﻜﻢ.((ﰱ ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ)ﺇﺑـﺮﺍﻫﻴﻢ ﺳﻮﺭﺓ:6(
))ﻧﺴﺎﺀﻛﻢ ﻭﻳﺴﺘﺤﻴﻮﻥ ﺃﺑﻨﺎﺀﻛﻢ ﻭﻳﺬﲝﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺳﻮﺀ ﻳﺴﻮﻣﻮﻧﻜﻢ((ﺍﻟﻜـﺮﱘ ﺍﻟﻘـﺮﺁﻥ ﰱ ﻛﺜﲑﺓ ﻭﺍﻷﻣﺜﻠﺔ ،
ﺗﻌﺎﱃ ﻛﻘﻮﻟﻪ ،ﻳﺪﺭﻛﻬﺎ ﱂ ﺃﻡ ﻓﻴﻬﺎ ﺍﳊﻜﻤﺔ ﺃﺩﺭﻙ ﺳﻮﺍﺀ ،ﺑﻮﻋﻰ ﻳﻘﺮﺃ ﻗﺎﺭﺉ ﻛﻞ ﺍﻧﺘﺒﺎﻩ ﺗﻠﻔﺖ)) :ﻣـﻦ ﻭﺟـﺎﺀ
ﻳﺴﻌﻰ ﺭﺟﻞ ﺍﳌﺪﻳﻨﺔ ﺃﻗﺼﺎ)((1
(ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ)) :ﻳـﺴﻌﻰ ﺍﳌﺪﻳﻨﺔ ﺃﻗﺼﺎ ﻣﻦ ﺭﺟﻞ ﻭﺟﺎﺀ)((2
(،ﰱ ﻓـﺎﻟﺘﺮﻛﻴﺰ
ﺍﳌـﺴﺎﻓﺔ ﺗﻠـﻚ ﻗﻄـﻊ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺣﻔﺰ ﺍﻟﺬﻯ ﺍﻷﻣﺮ ﺑﺄﳘﻴﺔ ﻳﻮﺣﻰ ﲟﺎ ،ﺍﳌﺪﻳﻨﺔ ﺃﻗﺼﻰ ﻣﻦ ﺊﺍ ﻋﻠﻰ ﺍﻷﻭﱃ
ﺳﻼﻣﺔ ﻋﻠﻰ ﺣﺮﻳﺺ ﻭﺃﻧﻪ ،ﺑﺎﻷﻣﺮ ﺍﳋﺎﺹ ﺑﺎﻫﺘﻤﺎﻣﻪ ﻳﻮﺣﻰ ﲟﺎ ،ﺫﺍﺗﻪ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺍﻟﺜﺎﻧﻴﺔ ﰱ ﻭﺍﻟﺘﺮﻛﻴﺰ ،ﺍﻟﻜﺒﲑﺓ
ﺍﻟﺴﻼﻡ ﻋﻠﻴﻪ ﻣﻮﺳﻰ)ﻓﺮﻋﻮ ﺁﻝ ﻣﻦ ﺍﳌﺆﻣﻦ ﺍﻟﺮﺟﻞ ﻫﻮ ﺃﻧﻪ ﻭﺍﻟﺮﺍﺟﺢﰱ ﺑﻌـﺪ ﻓﻴﻤـﺎ ﻣﻮﺳـﻰ ﻧﺎﺻﺮ ﺍﻟﺬﻯ ﻥ
ﻓﺮﻋﻮﻥ ﻣﻮﺍﺟﻬﺔ.(ﺍﻟﻴﻬﻮﺩ ﻋﻦ ﺗﻌﺎﱃ ﻭﻗﻮﻟﻪ))ﻣﻮﺍﺿﻌﻪ ﻋﻦ ﺍﻟﻜﻠﻢ ﳛﺮﻓﻮﻥ)(3
(ﻋﻨﻬﻢ ﻭﻗﻮﻟﻪ))ﺍﻟﻜﻠﻢ ﳛﺮﻓﻮﻥ
ﻣﻮﺍﺿﻌﻪ ﺑﻌﺪ ﻣﻦ)((4
.(ﺍﻟﺜﺎﻧﻴﺔ ﻭﰱ ،ﻭﺍﻟﺘﻮﺍﺀ ﻟﺆﻡ ﻣﻦ ﺫﻟﻚ ﰱ ﻭﻣﺎ ،ﺍﷲ ﻟﻜﻼﻡ ﲢﺮﻳﻔﻬﻢ ﺇﱃ ﻳﺸﲑ ﺍﻷﻭﱃ ﻓﻔﻰ
ﻭﺗﻌﺎ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻋﻠﻰ ﲡﺮﺅﻫﻢ ﺇﱃ ﻳﺸﲑﺫﻟﻚ ﰱ ﻭﻣﺎ ،ﻟﻪ ﺍﷲ ﺗﻘﺮﻳﺮ ﺑﻌﺪ ﻣﻦ ﻏﲑﻩ ﻓﻴﻘﺮﺭﻭﺍ ﺍﻷﻣﺮ ﻳﻘﺮﺭ ﺑﺄﻥ ﱃ
1
ﻳﺲ ﺳﻮﺭﺓ:200
2
ﺍﻟﻘﺼﺺ ﺳﻮﺭﺓ:200
3
ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:130
4
ﺍﳌﺎﺋﺪﺓ ﺳﻮﺭﺓ:410
- 20. )20(
ﺍﻟﻌﺎﳌﲔ ﺭﺏ ﻋﻠﻰ ﻭﲤﺮﺩ ﺗﻮﻗﺢ ﻣﻦ.ﳎـﺮﺩ ﺇﱃ ﺗـﻀﺎﻑ ﺧﺎﺻﺔ ﺩﻻﻟﺔ ﻟﻠﺘﻨﻮﻳﻊ ﻳﻜﻮﻥ ﺍﳌﻮﺍﺿﻊ ﺗﻠﻚ ﻣﺜﻞ ﻭﰱ
ﻣﻘﺼﻮﺩ ﻫﺪﻑ ﺫﺍﺗﻪ ﰱ ﻫﻮ ﺍﻟﺬﻯ ،ﺍﻟﺘﻨﻮﻳﻊ0
ﺍﻹﻋﺠﺎﺯ ﻣﻦ ﻭﺫﻟﻚ00
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ﺍﻟﺘﻨﻮﻳﻊ ﻇﺎﻫﺮﺓ ﻭﻟﻜﻦ–ﰱ ﺎﳎﺎﻻ ﺗﻌﺪﺩ ﻋﻠﻰﺍﻟﻜﺮﱘ ﺍﻟﻘﺮﺁﻥ–ﺍﻹﻋﺠﺎﺯ ﲢﻤﻞ ﺍﻟﱴ ﻭﺣﺪﻫﺎ ﻟﻴﺴﺖ
ﻓﻴﻪ ﺍﻟﺒﻴﺎﱏ.ﺗﻜـﻮﻥ ﺃﻥ ﺍﻟـﻀﺮﻭﺭﻯ ﻣﻦ ﻟﻴﺲ ،ﻛﺜﲑﺓ ﳎﺎﻻﺕ ﰱ ﻛﺜﲑﺓ ﲡﻠﻴﺎﺕ ﺍﻟﻘﺮﺁﻥ ﰱ ﺍﻟﺒﻴﺎﱏ ﻓﻠﻺﻋﺠﺎﺯ
ﻣـﻦ ﺍﻷﻣﺜﻠـﺔ ﺳﻨﻀﺮﺏ ﻛﻤﺎ ،ﺁﻳﺔ ﻣﻦ ﺣﺮﻑ ﰱ ﺗﻜﻮﻥ ﻭﻗﺪ ،ﺁﻳﺔ ﰱ ﺗﻜﻮﻥ ﻓﻘﺪ ،ﻣﺮﺓ ﻛﻞ ﰱ ﻋﺎﻣﺔ ﻇﺎﻫﺮﺓ
،ﺍﻟﻜﺮﱘ ﺍﷲ ﻛﺘﺎﺏ ﻣﻦ ﻣﺘﻔﺮﻗﺔ ﺃﻣﺎﻛﻦﺍﳊﺼﺮ ﺳﺒﻴﻞ ﻋﻠﻰ ﻻ ﺍﻟﺘﻮﺿﻴﺢ ﺮﺩ..ﺍﳊﺼﺮ ﻳﻔﻮﻕ ﻓﺎﻷﻣﺮ!
ﺍﻵﻳﺎﺕ ﻫﺬﻩ ﻭﺭﺩﺕ ،ﺍﻟﺒﻘﺮﺓ ﺳﻮﺭﺓ ﰱ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﻭﺇﲰﺎﻋﻴﻞ ﺇﺑﺮﺍﻫﻴﻢ ﺩﻋﺎﺀ ﰱ:
))ﺍﻟﻌﻠـﻴﻢ ﺍﻟﺴﻤﻴﻊ ﺃﻧﺖ ﺇﻧﻚ ﻣﻨﺎ ﺗﻘﺒﻞ ﺭﺑﻨﺎ ﻭﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺇﺑﺮﺍﻫﻴﻢ ﻳﺮﻓﻊ ﻭﺇﺫ)127(
ﻣﺴﻠﻤ ﺃﻣﺔ ﺫﺭﻳﺘﻨﺎ ﻭﻣﻦ ﻟﻚ ﻣﺴﻠﻤﲔ ﻭﺍﺟﻌﻠﻨﺎ ﺭﺑﻨﺎﺍﻟﺘـﻮﺍﺏ ﺃﻧـﺖ ﺇﻧـﻚ ﻋﻠﻴﻨﺎ ﻭﺗﺐ ﻣﻨﺎﺳﻜﻨﺎ ﻭﺍﺭﻧﺎ ﻟﻚ ﺔ
ﺍﻟﺮﺣﻴﻢ)128(ﻭﻳـﺰﻛﻴﻬﻢ ﻭﺍﳊﻜﻤﺔ ﺍﻟﻜﺘﺎﺏ ﻭﻳﻌﻠﻤﻬﻢ ﺁﻳﺎﺗﻚ ﻋﻠﻴﻬﻢ ﻳﺘﻠﻮ ﻣﻨﻬﻢ ﺭﺳﻮﻻ ﻓﻴﻬﻢ ﻭﺍﺑﻌﺚ ﺭﺑﻨﺎ
ﺍﳊﻜﻴﻢ ﺍﻟﻌﺰﻳﺰ ﺃﻧﺖ ﺇﻧﻚ()((0
ﺍﻟﺪﻋﺎﺀ ﺟﻮ ﻳﻨﺎﺳﺐ ﲟﺎ ﺍﻟﻜﻠﻤﺎﺕ ﻫﺬﻩ ﰱ ﺍﳌﺪ ﻧﻐﻤﺔ ﻻﺣﻆ)ﺇﻧﻚ ﻣﻨﺎ)) (ﺃﻣﺔ ﺫﺭﻳﺘﻨﺎ ﻭﻣﻦ)) ((ﻭﺗـﺐ
ﺇﻧﻚ ﻋﻠﻴﻨﺎ00(0
ﺍﻟﺪﻋﺎﺀ ﺑﺎﻧﺘﻬﺎﺀ ﻳﻮﺣﻰ ﲟﺎ ﺍﻟﻨﻐﻤﺔ ﺗﻐﲑ ﻻﺣﻆ ﰒ)) :ﺇﻧﻚ ﻭﻳﺰﻛﻴﻬﻢ00((0
ﻣﺸﺎﻋﺮ ﻋﻦ ﺍﻟﺘﻌﺒﲑ ﰱ ﻭﺍﻟﺮﻏﺒﺔ ،ﺍﻟﺪﻋﺎﺀ ﰱ ﺑﺎﻻﺳﺘﻐﺮﺍﻕ ﺗﺸﻌﺮﻙ ﺍﻷﻭﱃ ﺍﻟﻌﺒﺎﺭﺍﺕ ﰱ ﺍﳌﺪ ﺣﺮﻛﺎﺕ ﺇﻥ
ﺍﻟ ﺑﻴﻨﻤﺎ ،ﺍﻟﺒﻴﺖ ﻗﻮﺍﻋﺪ ﻳﻘﻴﻤﺎﻥ ﻭﳘﺎ ﺍﷲ ﻳﺪﻯ ﺑﲔ ﺍﳋﺎﺷﻊ ﺍﻟﺘﻮﺟﻪ ﻫﺬﺍ ﻳﺘﻮﺟﻬﺎﻥ ﻭﳘﺎ ﻗﻠﺒﻴﻬﻤﺎ ﲤﻸ ﻋﻤﻴﻘﺔﻴـﺎﺀ
ﻛﻠﻤﺔ ﰱ)ﻭﻳﺰﻛﻴﻬﻢ(ﻣﺸﺎﻋﺮﳘﺎ ﺑﺜﺎ ﺃﻥ ﺑﻌﺪ ،ﻳﻨﺘﻬﻰ ﺃﻥ ﻳﻮﺷﻚ ﻭﺃﻧﻪ ،ﻏﺎﻳﺘﻪ ﺇﱃ ﻭﺻﻞ ﻗﺪ ﺍﻟﺪﻋﺎﺀ ﺑﺄﻥ ﺗﻮﺣﻰ
ﺍﻟﻌﻈﻴﻢ ﺍﻟﻌﻠﻰ ﷲ.ﺍﻟﻜﻠﻤﺎﺕ ﺗﺼﻮﺭ ﻭﺣﲔ–ﻛﻠﻤﺎﺕ ﳎﺮﺩ ﻭﻫﻰ–،ﺍﻟﻨﺤﻮ ﻫﺬﺍ ﻋﻠﻰ ﺟﻴﺎﺷﺎ ﹰﻼﻛﺎﻣ ﹰﺍﻣﺸﻬﺪ
ﻣﻦ ﺗﻔﺮﻍ ﺃﻥ ﺃﻭﺷﻜﺖ ﻭﻗﺪ ﺍﻷﻛﻒ ﺣﺮﻛﺔ ﰒ ،ﺑﺎﻟﻀﺮﺍﻋﺔ ﺍﳌﺮﻓﻮﻋﺔ ﺍﻷﻛﻒ ﺻﻮﺭﺓ ﻭﺗﻌﻄﻰﺇﱃ ﻫﺎﺑﻄﺔ ﺍﻟﺪﻋﺎﺀ
ﺃﺳﻔﻞ..ﺍﻹﻋﺠﺎﺯ ﻣﻦ ﻫﺬﺍ ﻳﻜﻮﻥ0